T39n1798_金剛頂經大瑜伽秘密心地法門義訣
大正藏第 39 冊 No. 1798 金剛頂經大瑜伽秘密心地法門義訣
No. 1798 [cf. No. 867]
金剛頂經大瑜伽秘密心地法門義訣捲上
此瑜伽經大分為二。初偈頌總相歸贊。次長行等自他利行。于諸頌中復分為二。初偈四句普歸命三寶(應知)次下別歸聖會。于中復為二。先十句歸命五分如來。后十句歸四大菩薩。初十句中金剛身語意等四句歸贊毗盧遮那佛。次雄猛阿閦已下六句歸四方如來(應知)后十句歸四大菩薩。于中初二句贊禮金剛藏菩薩。次二句贊禮虛空藏菩薩。第三兩句贊禮觀世音菩薩。第四兩句贊禮毗首羯磨菩薩。第五兩句結德總歸(應知)此上兩句等西方集瑜伽者大阿阇梨先以勝相贊禮置之經首。一切經首皆隨彼門先安贊禮偈此方先德略而不譯(應知)次我今于百千頌金剛頂等總四十字述經題目。此經有百干頌廣本。非此土所聞。並是諸佛大菩薩等甚深秘密境界相。亦非聲聞緣覺及人天小智之所聞知。此地梵網經兩卷從此經中出淺略之行相也。其中廣相根未有堪。此略瑜伽西國得灌頂者說授相付。而其廣本亦不傳之。其百千頌本復是菩薩大藏經中次略也。其大經本。阿阇梨雲經夾廣長如床。厚四五尺有無量頌。在南天竺界鐵塔之中佛滅度后
【現代漢語翻譯】 現代漢語譯本
大正藏第 39 冊 No. 1798 金剛頂經大瑜伽秘密心地法門義訣
No. 1798 [cf. No. 867]
金剛頂經大瑜伽秘密心地法門義訣捲上
此瑜伽經大分為二。初偈頌總相歸贊。次長行等自他利行。于諸頌中復分為二。初偈四句普歸命三寶(應知)。次下別歸聖會。于中復為二。先十句歸命五分如來。后十句歸四大菩薩。初十句中金剛身語意等四句歸贊毗盧遮那佛(Vairocana)。次雄猛阿閦(Akshobhya)已下六句歸四方如來(應知)。后十句歸四大菩薩。于中初二句贊禮金剛藏菩薩(Vajragarbha)。次二句贊禮虛空藏菩薩(Akasagarbha)。第三兩句贊禮觀世音菩薩(Avalokitesvara)。第四兩句贊禮毗首羯磨菩薩(Vishvakarman)。第五兩句結德總歸(應知)。此上兩句等西方集瑜伽者大阿阇梨(Acharya)先以勝相贊禮置之經首。一切經首皆隨彼門先安贊禮偈此方先德略而不譯(應知)。次我今于百千頌金剛頂等總四十字述經題目。此經有百干頌廣本。非此土所聞。並是諸佛大菩薩等甚深秘密境界相。亦非聲聞緣覺及人天小智之所聞知。此地梵網經兩卷從此經中出淺略之行相也。其中廣相根未有堪。此略瑜伽西國得灌頂者說授相付。而其廣本亦不傳之。其百千頌本復是菩薩大藏經中次略也。其大經本。阿阇梨雲經夾廣長如床。厚四五尺有無量頌。在南天竺界鐵塔之中佛滅度后
【English Translation】 English version
T39 No. 1798 The Essential Key to the Yoga of the Secret Heart-Mind Dharma of the Vajrasekhara Sutra
No. 1798 [cf. No. 867]
The Essential Key to the Yoga of the Secret Heart-Mind Dharma of the Vajrasekhara Sutra, Volume 1
This Yoga Sutra is broadly divided into two parts. The first part consists of verses generally praising and taking refuge. The second part consists of prose passages detailing practices for the benefit of oneself and others. The verses are further divided into two sections. The first four-line verse universally takes refuge in the Three Jewels (should be known). The following section specifically takes refuge in the Holy Assembly. This is further divided into two parts. The first ten lines take refuge in the Five Wisdom Buddhas. The last ten lines take refuge in the Four Great Bodhisattvas. In the first ten lines, the four lines concerning Vajra body, speech, and mind praise and take refuge in Vairocana Buddha (毗盧遮那佛). The following six lines, starting with the heroic Akshobhya (阿閦), take refuge in the Four Directional Buddhas (should be known). The last ten lines take refuge in the Four Great Bodhisattvas. Among them, the first two lines praise and pay homage to Vajragarbha Bodhisattva (金剛藏菩薩). The next two lines praise and pay homage to Akasagarbha Bodhisattva (虛空藏菩薩). The third two lines praise and pay homage to Avalokitesvara Bodhisattva (觀世音菩薩). The fourth two lines praise and pay homage to Vishvakarman Bodhisattva (毗首羯磨菩薩). The fifth two lines conclude with a general attribution of merit (should be known). The above two lines, and others, were placed at the beginning of the sutra by the great Acharya (阿阇梨) who compiled the Yoga in the West, first praising with auspicious signs. All sutras follow that tradition by first placing verses of praise and homage at the beginning. The virtuous predecessors in this land omitted the translation (should be known). Next, I will use forty characters to describe the title of the sutra, including the 'Vajrasekhara' with its hundreds of thousands of verses. This sutra has a broad version with hundreds of thousands of verses, which is not known in this land. It contains the profound and secret realms of all Buddhas and great Bodhisattvas. It is also not known to Shravakas, Pratyekabuddhas, or those of small wisdom among humans and devas. The two volumes of the Brahma Net Sutra in this land are derived from this sutra, representing a shallow aspect of its practices. The broad aspects within it are beyond the capacity of ordinary roots. This concise Yoga is transmitted orally to those who have received initiation in the Western lands. However, its broad version is not transmitted. The version with hundreds of thousands of verses is a further abridgement within the Bodhisattva Great Treasury Sutra. According to the Acharya, the original large sutra has covers as wide and long as a bed, four or five feet thick, containing countless verses. It is located in an iron tower in Southern India after the Parinirvana of the Buddha.
數百年間無人能開此塔。以鐵扉鐵鎖而封閉之。其中天竺國佛法漸衰。時有大德先誦持大毗盧遮那真言。得毗盧遮那佛而現其身及現多身。于虛空中說此法門及文字章句。次第令寫訖即滅。即今毗盧遮那唸誦法要一卷。是時此大德持誦成就愿開此塔。於七日中繞塔唸誦。以白芥子七粒打此塔門乃開。塔內諸神一時踴怒不令得入。唯見塔內香燈光明一丈二丈。名華寶蓋滿中懸列。又聞讚聲贊此經王。時此大德至心懺悔發大誓願然後得入此塔中。入已其塔尋閉。經于多日贊此經王廣本一遍為如食頃。得諸佛菩薩指授所堪記持不忘。便令出塔塔門還閉如故。爾時書寫所記持法有百千頌。此經名金剛頂經者菩薩大藏塔內廣本絕世所無。塔內燈光明等至今不滅此經百千頌本此國未有。此略本至此土者于開元之初金剛菩提三藏阿阇梨雲。我從西國發來度于南海其有大船三十餘隻。一一皆有五六百人。一時同過大海行至海中逢于大風。諸船及人並皆漂沒。我所附船亦欲將沒。爾時兩本經夾常近於身受持供養。其時船主見船欲沒。船上諸物皆擲海中。當時怖懼忘收經夾。其百千頌亦擲海中唯存略本。爾時我發心唸作除災法大風便止。去船週迴可一里餘風水不動。船上諸人皆歸於我。漸漸發來得至此岸來到此國。于開元七年中至於西京。
【現代漢語翻譯】 現代漢語譯本 數百年間，沒有人能夠開啟這座塔。它被鐵門和鐵鎖封閉著。那時，天竺國（India）的佛法逐漸衰微。當時有一位大德（指有高尚品德的僧人）首先誦持大毗盧遮那真言（Mahāvairocana mantra）。因此，毗盧遮那佛（Vairocana Buddha）顯現其身，並示現多種化身。在虛空中宣說此法門以及文字章句。次第地令人抄寫完畢后便隱沒。這就是現在的《毗盧遮那唸誦法要》一卷。當時這位大德持誦成就，發願開啟此塔。於七日中繞塔唸誦。用七粒白芥子擊打此塔門，塔門便開啟了。塔內的諸神一時踴躍憤怒，不讓他進入。只能看見塔內香燈光明，有一丈二丈高。名貴的鮮花和寶蓋，滿滿地懸掛陳列其中。又聽見讚頌的聲音，讚美這部經王（指《金剛頂經》）。當時這位大德至誠懺悔，發下大誓願，然後才得以進入此塔中。進入后，那塔隨即關閉。經過多日，讚頌這部經王的廣本一遍，就像吃一頓飯的時間那樣短暫。得到諸佛菩薩指點傳授，所見所聞都能牢記不忘。於是讓他出塔，塔門又恢復如初。當時書寫記錄下來的法有百千頌（śloka，印度詩歌的計量單位，通常一頌為四句）。這部經名為《金剛頂經》（Vajraśekhara Sūtra），是菩薩大藏塔內的廣本，世間絕無僅有。塔內的燈光明亮等，至今沒有熄滅。這部經的百千頌版本，這個國家還沒有。這部略本傳到這個國家，是在開元之初，金剛菩提三藏阿阇梨（Vajrabodhi，密宗大師）說：『我從西國（指印度）出發，渡過南海，有三十多隻大船。每一隻船上都有五六百人。當時一同渡過大海，航行到海中，遇到了大風。所有的船隻和人都被漂沒了。我所乘坐的船也快要沉沒。當時兩本經夾常常靠近我的身體，我受持供養它們。當時船主看見船快要沉沒，船上的東西都扔到海里。當時因為害怕，忘記了收起經夾。那百千頌的版本也被扔到海里，只剩下略本。當時我發心唸誦除災法，大風便停止了。距離船隻周圍一里多的地方，風平浪靜。船上的人都歸向我。漸漸地航行，到達了此岸，來到了這個國家。在開元七年中，到達了西京（長安）。』
【English Translation】 English version For hundreds of years, no one could open this pagoda. It was sealed with iron doors and iron locks. At that time, the Buddha-dharma in India (Tianzhuguo) was gradually declining. There was a great virtuous one (Da De, a monk of high virtue) who first recited and held the Mahāvairocana mantra (Da Piluzhena zhenyan). As a result, Vairocana Buddha (Piluzhena Fo) manifested his body and appeared in many forms. In the void, he spoke this Dharma-gate and its textual verses. He gradually had people write it down completely before disappearing. This is now the one volume of 'Mahāvairocana Recitation Essentials' (Piluzhena niansong fayao). At that time, this great virtuous one, having achieved success in recitation, vowed to open this pagoda. For seven days, he circumambulated the pagoda while reciting. He struck the door of this pagoda with seven grains of white mustard seeds, and the pagoda door opened. The deities inside the pagoda were all agitated and angry, not allowing him to enter. He could only see the incense lamps and light inside the pagoda, which were one or two zhang (丈, a unit of length) high. Precious flowers and jeweled canopies were suspended and arranged inside. He also heard voices praising this Sutra King (jing wang, referring to the Vajraśekhara Sūtra). At that time, this great virtuous one sincerely repented and made a great vow, and then he was able to enter this pagoda. After entering, the pagoda immediately closed. After many days, reciting the extensive version of this Sutra King once was as short as the time it takes to eat a meal. He received instructions from all the Buddhas and Bodhisattvas, and he could remember everything he saw and heard without forgetting. Then he was allowed to leave the pagoda, and the pagoda door closed as before. At that time, the Dharma that was written and recorded consisted of hundreds of thousands of ślokas (song, a unit of measurement for Indian poetry, usually four lines per śloka). This Sutra is called the Vajraśekhara Sūtra (Jingangding jing), and it is the extensive version within the Bodhisattva Great Treasury Pagoda, unparalleled in the world. The light from the lamps inside the pagoda, etc., has not been extinguished to this day. This version of hundreds of thousands of ślokas of this Sutra does not exist in this country. This abridged version came to this country at the beginning of the Kaiyuan era, when Vajrabodhi (Jingang Puti), the Tripiṭaka Ācārya (Sanzang Achali, a master of esoteric Buddhism), said: 'I set out from the Western Country (Xiguo, referring to India) and crossed the South Sea, with more than thirty large ships. Each ship had five or six hundred people. At that time, we crossed the sea together and encountered a great wind in the middle of the sea. All the ships and people were swept away. The ship I was on was also about to sink. At that time, the two scripture boxes were always close to my body, and I upheld and made offerings to them. At that time, the captain saw that the ship was about to sink, and all the items on the ship were thrown into the sea. At that time, out of fear, I forgot to collect the scripture boxes. The version of hundreds of thousands of ślokas was also thrown into the sea, leaving only the abridged version. At that time, I made a vow to recite the Dharma for removing disasters, and the great wind stopped. The wind and water were calm within a mile or so around the ship. All the people on the ship returned to me. Gradually, we sailed and arrived at this shore, coming to this country. In the seventh year of the Kaiyuan era, we arrived at Xijing (Chang'an).'
一行禪師求我灌頂。聞有此異希有法門乃令伊舍羅譯為漢文。一行等乃親自筆受。一依梵本次第而述其意不失句義未圓。此以竊觀諸修行者縱有尋讀莫知所從。又淺智愚識亦為難入。今以此承旨授頗得其趣。秘密之旨略在文言屬。法流行強開方便。分別門標其旨歸即此經長行自他利行中復分為二。初從若修行者下乃至修習瑜伽結加已來總門。為秘密莊嚴內證大智。見法成就得如來處自利也。第二從修習瑜伽下至經末已入總門。為善巧建立秘密智相攝取眾生令入佛位利他行也。亦可通為一門並皆俱有自他利行也。於前自利門中復分為三。第一從初乃至或大菩薩坐結加已乃至隨意作之等。總是三業四儀凈除業障法。第二從行者欲自清凈下乃至復自思惟所持秘密明至已來。總是入智三摩地門諸佛境界實相智印法。第三從復自思惟下乃至修習瑜伽已來。總是融愚入智成等正覺住大菩提法。于第一門中而為頌曰。
師資共受行 攝引勸修法 次初起行住 加持語門法 洗面嚼齒木 便易結護法 [口束頁]口洗浴法 並浴部尊法 想嚴身內外 次入道場法 普禮懺隨向 別歸獻愿法 隨樂四威儀 除增降壞法
第一師資共行勸修等行法者。此中六段。第一簡器教授。經從若修行至護摩
【現代漢語翻譯】 現代漢語譯本： 一行禪師請求我進行灌頂。聽聞有這種奇異稀有的法門，於是讓伊舍羅（Īśvara，印度教主神之一，常被認為是濕婆神的別稱）翻譯成漢文。一行等人親自進行筆錄和接受。完全按照梵文原本的順序來敘述其意義，沒有遺漏語句和含義，但可能不夠圓滿。我私下觀察到許多修行者即使閱讀了，也不知道該如何下手。而且淺薄的智慧和愚昧的認識也很難理解。現在我承蒙旨意傳授，頗能領會其中的趣味。秘密的旨意略微體現在文字語言中，屬於法門流行時爲了方便而開設的。分別設立門來標明其旨歸，即這部經的長行部分，分為自利行和他利行兩部分。首先，從『若修行者』以下，直到『修習瑜伽結加已來』，總括地說是爲了秘密莊嚴的內在證悟大智慧，見法成就，獲得如來果位，這是自利。第二，從『修習瑜伽』以下，直到經文末尾，已經進入總門，是爲了巧妙地建立秘密智慧的形象，攝取眾生，使他們進入佛的果位，這是利他。也可以將它們看作一個整體，都同時具有自利和他利的行為。在前面的自利門中，又可以分為三個部分。第一，從開始到『或大菩薩坐結加已乃至隨意作之等』，總的來說是身、口、意三業和行、住、坐、臥四種儀態，用來清除業障的方法。第二，從『行者欲自清凈』以下，直到『復自思惟所持秘密明至已來』，總的來說是進入智慧三摩地（Samādhi，禪定）之門，諸佛境界的實相智慧印法。第三，從『復自思惟』以下，直到『修習瑜伽已來』，總的來說是融合愚昧進入智慧，成就等正覺（Samyak-saṃbuddha，正等覺悟）並安住于大菩提（Mahābodhi，大覺悟）的方法。在第一門中，作偈頌說： 『師資共受行，攝引勸修法，次初起行住，加持語門法，洗面嚼齒木，便易結護法，[口束頁]口洗浴法，並浴部尊法，想嚴身內外，次入道場法，普禮懺隨向，別歸獻愿法，隨樂四威儀，除增降壞法。』 第一，師父和弟子共同修行，攝受引導，勸勉修習等行為的方法。這裡面有六個部分。第一是選擇合適的弟子並進行教授。經文從『若修行至護摩』開始。
【English Translation】 English version: Zen Master Yi Xing requested me to perform abhiṣeka (灌頂, empowerment). Having heard of this extraordinary and rare Dharma gate, he ordered Īśvara (伊舍羅, a Hindu deity, often considered another name for Shiva) to translate it into Chinese. Yi Xing and others personally took notes and received it. They narrated its meaning entirely according to the original Sanskrit order, without omitting sentences or meanings, but perhaps not perfectly. I privately observed that many practitioners, even if they read it, do not know how to begin. Moreover, shallow wisdom and ignorant understanding also make it difficult to comprehend. Now, I am transmitting it under instruction, and I can quite grasp its interest. The secret meaning is slightly embodied in the written language, belonging to the expedient means opened up when the Dharma is popular. Separate gates are established to mark its purpose, that is, the prose section of this sutra, which is divided into two parts: self-benefiting practice and other-benefiting practice. First, from 'If a practitioner' onwards, until 'having practiced yoga and sat in the lotus position', it is generally for the secret and solemn inner realization of great wisdom, seeing the Dharma and achieving Buddhahood, which is self-benefiting. Second, from 'practicing yoga' onwards, until the end of the sutra, having already entered the general gate, it is for skillfully establishing the image of secret wisdom, gathering sentient beings, and causing them to enter the Buddha's position, which is other-benefiting. They can also be regarded as a whole, both having self-benefiting and other-benefiting practices. In the preceding self-benefiting gate, it can be further divided into three parts. First, from the beginning to 'or a great Bodhisattva sits in the lotus position and so on, doing as he pleases', it is generally the methods of purifying karmic obstacles with the three karmas of body, speech, and mind, and the four postures of walking, standing, sitting, and lying down. Second, from 'If the practitioner wishes to purify himself' onwards, until 'again contemplating the secret mantra he holds', it is generally the gate of entering the samādhi (三摩地, meditative absorption) of wisdom, the wisdom seal Dharma of the reality of the realm of all Buddhas. Third, from 'again contemplating' onwards, until 'having practiced yoga', it is generally the method of merging ignorance into wisdom, achieving samyak-saṃbuddha (等正覺, perfect enlightenment) and abiding in Mahābodhi (大菩提, great enlightenment). In the first gate, a verse is made: 'Teacher and disciple practice together, gathering and guiding, encouraging practice, then first starting to walk, stand, the Dharma of blessing the speech gate, washing the face and chewing toothpicks, convenient and easy protection Dharma, [口束頁] mouth washing Dharma, and the deities of the bathing section, imagining adornment inside and outside the body, then entering the maṇḍala (道場, sacred space) Dharma, universally bowing in repentance, following the direction, separately returning, offering vows, following the pleasure of the four dignities, removing increase, decreasing, and destroying Dharma.' First, the method of the teacher and disciples practicing together, gathering and guiding, and encouraging practice. There are six parts in this. The first is selecting suitable disciples and teaching them. The sutra starts from 'If a practitioner to homa (護摩, fire ritual)'.
等法。是第二發心利益。經從金剛弟子至一切罪障皆得消滅等。是第三攝取邪見。經從或有眾生深入至離惡趣故等。是第四勸修得益。經從若善男子至所求者等。是第五付囑所堪。經從金剛阿阇梨若見有人至信令發其心等。是第六示居勝處。經從其作法處應在勝地至如法修行等是此之六段。釋述無量恐繁不委應知。
頌初起行住法者。經從凡修瑜伽者每於眠寢乃至一切眾生應廣利益等。此名初起法。釋曰謂修習瑜伽者常想自身常為普賢金剛身。若寢息時想入金剛三昧。謂心寂靜如入涅槃。當想自身為五智印相而有光焰圍繞。然後隨意寢意也。是名身三昧想應。若起時想從金剛三昧起。故此秘密義云金剛生起也。拔折羅者金剛三昧相名。底瑟吒者生起義。唵者諸佛法界頂。此是秘說而其妙觀唯以口傳。其印名金剛三昧。金剛三昧名為覺者。了知諸法自性清凈離於自性。因業所轉種種變異。故令思惟伽陀義也。既知此義行饒益行。故云應廣利益等。
經云若起欲行及真言等此名行法。釋曰。所謂行三昧也。其秘密義云金剛三昧行步也。
經云若住此處及真言等此名住止法。釋曰。秘密義者止住金剛三昧也。唵義如上。下亦準之。
頌云加持語門法者。經云欲共人語及真言等。釋曰以囕字法界心置
【現代漢語翻譯】 現代漢語譯本： 『等法』。這是第二發心的利益。《經》從『金剛弟子』至『一切罪障皆得消滅等』。這是第三攝取邪見。《經》從『或有眾生深入』至『離惡趣故等』。這是第四勸修得益。《經》從『若善男子』至『所求者等』。這是第五付囑所堪。《經》從『金剛阿阇梨若見有人』至『信令發其心等』。這是第六示居勝處。《經》從『其作法處應在勝地』至『如法修行等』，是此之六段。解釋敘述無量，恐怕繁瑣不詳細，應該知曉。
頌初起行住法者。《經》從『凡修瑜伽者每於眠寢』乃至『一切眾生應廣利益等』。此名初起法。釋曰：謂修習瑜伽者常想自身常為普賢金剛身。若寢息時想入金剛三昧。謂心寂靜如入涅槃。當想自身為五智印相而有光焰圍繞。然後隨意寢意也。是名身三昧想應。若起時想從金剛三昧起。故此秘密義云金剛生起也。拔折羅（Vajra，金剛）者金剛三昧相名。底瑟吒（Tishtha）者生起義。唵（Om）者諸佛法界頂。此是秘說而其妙觀唯以口傳。其印名金剛三昧。金剛三昧名為覺者。了知諸法自性清凈離於自性。因業所轉種種變異。故令思惟伽陀義也。既知此義行饒益行。故云應廣利益等。
《經》云：『若起欲行及真言等』，此名行法。釋曰：所謂行三昧也。其秘密義云金剛三昧行步也。
《經》云：『若住此處及真言等』，此名住止法。釋曰：秘密義者止住金剛三昧也。唵（Om）義如上。下亦準之。
頌云加持語門法者。《經》云：『欲共人語及真言等』。釋曰：以囕（Ram）字法界心置
【English Translation】 English version: 'Etc. Dharma'. This is the benefit of the second Bodhicitta generation. The Sutra, from 'Vajra disciple' to 'all sins and obstacles will be eliminated, etc.', is the third section on embracing those with wrong views. The Sutra, from 'If there are sentient beings who deeply enter' to 'therefore, they are separated from evil destinies, etc.', is the fourth section on encouraging practice and gaining benefits. The Sutra, from 'If a good man' to 'those who seek, etc.', is the fifth section on entrusting to those who are capable. The Sutra, from 'If the Vajra Acharya sees someone' to 'believe and cause their minds to arise, etc.', is the sixth section on showing the superior dwelling place. The Sutra, from 'The place for performing the ritual should be in a superior location' to 'practice according to the Dharma, etc.', these are the six sections. Explanations and narrations are limitless, fearing being verbose and not detailed enough, one should know.
A verse on the initial arising, walking, and dwelling Dharmas. The Sutra, from 'Whenever a practitioner of Yoga sleeps' to 'all sentient beings should be broadly benefited, etc.', this is called the initial arising Dharma. Explanation: It means that a practitioner of Yoga should always think of themselves as the Samantabhadra Vajra body. When sleeping, they should contemplate entering the Vajra Samadhi, meaning the mind is tranquil as if entering Nirvana. One should contemplate their own body as having the appearance of the five wisdom seals, surrounded by radiant flames. Then, one can sleep at ease. This is called the corresponding thought of the body Samadhi. When arising, one should contemplate arising from the Vajra Samadhi. Therefore, this secret meaning is called Vajra arising. 'Vajra' (拔折羅) is the name of the Vajra Samadhi appearance. 'Tishtha' (底瑟吒) means arising. 'Om' (唵) is the crown of the Dharma realm of all Buddhas. This is a secret teaching, and its wonderful contemplation is only transmitted orally. Its mudra is called Vajra Samadhi. Vajra Samadhi is called the Awakened One. Knowing that the self-nature of all Dharmas is pure, separate from self-nature, and transformed by karma into various changes, therefore, one should contemplate the meaning of the Gatha. Having known this meaning, one should perform beneficial actions. Therefore, it is said that one should broadly benefit all beings, etc.
The Sutra says: 'If arising, desiring to walk, and mantras, etc.', this is called the walking Dharma. Explanation: This is what is called walking Samadhi. Its secret meaning is called the walking steps of Vajra Samadhi.
The Sutra says: 'If dwelling in this place and mantras, etc.', this is called the dwelling and stopping Dharma. Explanation: The secret meaning is dwelling and stopping in Vajra Samadhi. The meaning of 'Om' (唵) is as above. The following is also according to this.
A verse says: The Dharma of blessing the gate of speech. The Sutra says: 'When desiring to speak with people and mantras, etc.' Explanation: Placing the 'Ram' (囕) syllable, the mind of the Dharma realm,
于舌端。想放種種光明。復以真言而用加持言音。若聖人秘密義者金剛三昧聖力聲也。
頌云洗面嚼齒木者。經曰若洗面時及真言乃至皆生歡喜等。釋曰此水從金剛三昧出生。以用洗面。面如金剛。諸魔不敢正視也。一切如來皆悉歡喜。
次嚼齒木法者。經云若嚼楊枝時。至加持然後嚼之等。釋曰。若如法作者能令行人成就金剛微笑三昧。故秘密義者謂佛德。金剛笑三昧加持故云能破一切煩惱及隨煩惱。以觀羽作金剛拳者。以右手急握大指並把楊枝即是。
頌云便易結護法者。經云若欲往便易處即以左右手作甲冑印乃至出洗凈訖等。釋曰。此經闕金剛甲冑印也。今以敘之。其甲冑印者。先以二手合掌當心。即以二頭指附二中指背。二大指並豎捻二中指中節文。即是真言曰。
唵拔折啰迦伐遮吽
秘密義者。被佛德金剛三昧甲冑。以用加持以此秘明印印身二肩左右脅腰髀等。想之自身如被甲冑。復以印置於頂上。各分為二金剛拳。拳者頭指已下四指各握大指。頂上並拳以即直豎二頭指如針鋒。頭相跓想為頭鋒。復分手緣二肩下至心上。以頭指相跓即以唵啅吽(二合)二字加二頭指。想二頭指出五色光成金剛帶。然後于身上下遍繞如系甲狀。是名莊嚴甲冑法。如經所說。次加持土覆住法界
【現代漢語翻譯】 現代漢語譯本： 在舌尖。觀想放出種種光明。再用真言來加持言語聲音。這裡所說的聖人秘密之義，指的是金剛三昧的聖力之聲。 頌詞說洗臉嚼齒木。經中說如果洗臉時念誦真言，乃至一切都會生起歡喜。解釋說，這水是從金剛三昧中生出來的，用來洗臉，臉變得像金剛一樣，諸魔不敢正視。一切如來都會歡喜。 接下來是嚼齒木的方法。經中說如果嚼楊枝時，要加持之後再嚼。解釋說，如果如法去做，能讓修行人成就金剛微笑三昧。所以秘密之義指的是佛的功德。用金剛微笑三昧加持，所以說能破除一切煩惱以及隨煩惱。用觀羽勢做成金剛拳，就是用右手緊握大拇指，並握住楊枝。 頌詞說簡易結護法。經中說如果想去便易之處，就用左右手做甲冑印，乃至洗凈完畢。解釋說，這部經缺少金剛甲冑印。現在補充說明。甲冑印是，先將雙手合掌放在胸前，然後將兩個食指貼在中指背上，兩個大拇指並豎，捻在中指的中間關節處。這就是真言： 唵 拔折啰 迦伐遮 吽 (Om Vajra Kavaca Hum) 秘密之義是，披上佛德金剛三昧的甲冑。用這個秘密的印加持身體的兩個肩膀、左右兩脅、腰、大腿等處。觀想自身好像披上了甲冑。再將印放在頭頂上，各自分成兩個金剛拳。拳的姿勢是，食指以下的四指各握住大拇指。頭頂上並起拳頭，然後直豎兩個食指，像針鋒一樣。頭相牴觸，觀想為頭鋒。再分手，沿著兩個肩膀下至心上。用兩個食指相牴觸，然後用唵 啅 吽(二合) 二字加持兩個食指。觀想兩個食指發出五色光，形成金剛帶。然後在身上上下遍繞，好像繫上甲狀。這叫做莊嚴甲冑法。如經所說。接下來加持土地，恢復住於法界。
【English Translation】 English version: At the tip of the tongue. Visualize emitting various lights. Then use mantra to bless the speech and sound. The secret meaning of the sage here refers to the sound of the holy power of Vajra Samadhi (Diamond Concentration). The verse says to wash the face and chew the tooth wood. The sutra says that if you recite the mantra when washing your face, everything will give rise to joy. It is explained that this water is born from Vajra Samadhi (Diamond Concentration), and is used to wash the face, making the face like a diamond, so that all demons dare not look directly. All Tathagatas (Thus Come Ones) will rejoice. Next is the method of chewing tooth wood. The sutra says that if you chew the willow branch, you must bless it before chewing. It is explained that if you do it according to the Dharma, it can enable the practitioner to achieve Vajra Smiling Samadhi (Diamond Smiling Concentration). Therefore, the secret meaning refers to the merits of the Buddha. Blessing with Vajra Smiling Samadhi (Diamond Smiling Concentration) is said to be able to break all afflictions and secondary afflictions. Make the Vajra fist with the posture of observing feathers, that is, tightly grasp the thumb with the right hand and hold the willow branch. The verse says the easy binding protection method. The sutra says that if you want to go to a convenient place, you should make the armor mudra (hand gesture) with your left and right hands, and even wash it clean. It is explained that this sutra lacks the Vajra Armor Mudra (Diamond Armor Hand Gesture). Now add an explanation. The armor mudra (hand gesture) is to first put your hands together in front of your chest, then attach the two index fingers to the back of the two middle fingers, stand up the two thumbs together, and twist them at the middle joint of the two middle fingers. This is the mantra: Om Vajra Kavaca Hum (唵 拔折啰 迦伐遮 吽) The secret meaning is to put on the armor of the Buddha's virtue Vajra Samadhi (Diamond Concentration). Use this secret mudra (hand gesture) to bless the two shoulders, left and right ribs, waist, thighs, etc. of the body. Visualize yourself as if you are wearing armor. Then place the mudra (hand gesture) on the top of the head, and divide each into two Vajra fists. The posture of the fist is that the four fingers below the index finger each grasp the thumb. Raise the fists together on the top of the head, and then straighten the two index fingers like needle points. The heads touch each other, visualizing it as the head point. Then separate the hands, along the two shoulders down to the heart. Touch the two index fingers together, and then use the two syllables Om Tram Hum (唵 啅 吽) to bless the two index fingers. Visualize the two index fingers emitting five-colored light, forming a Vajra belt. Then wrap it around the body up and down, as if tying an armor. This is called the method of decorating the armor. As the sutra says. Next, bless the land and restore dwelling in the Dharma Realm.
心。左右金剛護。所謂此三字護身。放大光焰赫熾外發。復以明印而用加持。印相如經。故云三界所有諸惡皆得消滅。若不能用前明印唯誦后一切通用秘明亦得。若二俱寂勝。后之真言兼用前印。一切處用結護(應知)。
頌云[口束頁]口洗浴法者。經云以此秘明加持金剛水及真言至[口束頁]口訖等。釋曰。秘密義者佛德金剛大悲三昧水凈持口穢。令口業清凈。寂智門開發也。是名[口束頁]口法。
次洗浴法者。經云便當洗浴洗浴者有四種每日隨意乃至隨能任作等。釋曰。一具持三種律儀者。謂令住三三昧顯發三身故。二禮懺發露等者。謂凈除業障得無礙智故。三結印供養言。謂令諸佛歡喜增福壽命故。四以香水洗浴者。謂令支分柔軟合法性故。隨此修行是洗浴義也。思之可解。三律儀義廣如別經所明。
頌云並浴部尊法者。經云若入池水浴時先想為諸天歡喜池。於水中央想有如來最勝上輪壇。乃至想彼輪漫荼羅盡入己身中等。釋曰。想五字等為種子。出生各各部會尊眾等。即以香水滿掬以為供養等。其掬水法經不具明。今以具述。先以並兩手側著如掬物勢。以二大指入于掬中。三度向外撥水令至尊所。想灌尊儀一一別浴。或普想都浴之。余文可解。
頌云想嚴身內外者
【現代漢語翻譯】 現代漢語譯本：心。左右有金剛護衛。這就是所說的用這三個字來護身。放大光焰，使其熾盛向外散發。再用明印來加持，印相如經中所述。所以說三界所有的惡事都能消滅。如果不能用前面的明印，只誦唸後面的通用秘明也可以。如果兩者都能做到就更好了。後面的真言可以配合前面的印一起使用，在任何地方都可以用來結界守護（應該知道）。
頌文說的是漱口洗浴法。經中說用這個秘明加持金剛水，並誦唸真言直到漱口完畢等等。解釋說，秘密的含義是佛的功德、金剛的大悲、三昧水能清凈口中的污穢，使口業清凈，開啟寂靜的智慧之門。這就是漱口法。
其次是洗浴法。經中說應當洗浴，洗浴有四種，每天可以隨意選擇，甚至隨自己的能力來做等等。解釋說，一是具足持守三種律儀的人，是爲了安住於三三昧，顯發三身。二是禮拜懺悔發露罪過等等，是爲了清凈業障，獲得無礙的智慧。三是結印供養，是爲了讓諸佛歡喜，增長福德壽命。四是用香水洗浴，是爲了讓肢體柔軟，符合法性。按照這些修行就是洗浴的意義。仔細思考就可以理解。三種律儀的意義廣泛，如其他經典所說。
頌文說的是配合浴部尊的法。經中說如果進入池水中洗浴時，先觀想這個池水是讓諸天歡喜的池水。在水的中央觀想有如來最殊勝的上輪壇，乃至觀想那個輪壇曼荼羅完全進入自己的身體中等等。解釋說，觀想五個字等等作為種子，出生各個部會的尊眾等等。然後用充滿香水的手掬水來供養等等。關於掬水的方法，經中沒有詳細說明，現在詳細敘述。先將兩手併攏，側著，做出掬水的姿勢，用兩個大拇指放入掬中，三次向外撥水，讓水到達尊者所在之處。觀想灌浴尊者的儀容，一一分別洗浴，或者普遍觀想全部洗浴。其餘的文字可以理解。
頌文說的是觀想莊嚴身體內外
【English Translation】 English version: Heart. Vajras (Diamond Beings) guard on the left and right. This is what is meant by using these three syllables to protect the body. Magnify the light and flames, making them blaze and radiate outwards. Then use the 'Ming' mudra (enlightenment seal) to bless it, the mudra's form as described in the sutra. Therefore, it is said that all evils in the three realms can be eliminated. If one cannot use the previous 'Ming' mudra, reciting only the universally applicable secret 'Ming' mantra is also effective. If both can be done, that is even better. The subsequent mantra can be used with the previous mudra for protection in all places (it should be known).
The verse speaks of the mouth rinsing and bathing method. The sutra says to bless the Vajra water with this secret 'Ming' mantra and recite the mantra until the mouth rinsing is completed, etc. The explanation says that the secret meaning is that the Buddha's virtue, the Vajra's great compassion, and the Samadhi water purify the defilement of the mouth, purify the karma of speech, and open the gate of tranquil wisdom. This is called the mouth rinsing method.
Next is the bathing method. The sutra says that one should bathe, and there are four kinds of bathing, which can be chosen at will every day, or even done according to one's ability, etc. The explanation says that firstly, those who fully uphold the three vows (律儀, lǜyí) do so in order to abide in the three Samadhis (三昧, sānmèi) and manifest the three bodies (三身, sānshēn). Secondly, performing prostrations and confessing transgressions, etc., is to purify karmic obstacles and attain unobstructed wisdom. Thirdly, forming mudras and making offerings is to make the Buddhas happy and increase blessings and lifespan. Fourthly, bathing with fragrant water is to make the limbs supple and conform to the Dharma nature. Practicing according to these is the meaning of bathing. Thinking about it can be understood. The meaning of the three vows is extensive, as explained in other sutras.
The verse speaks of combining the Dharma of the bathing deities. The sutra says that if entering a pool of water to bathe, first visualize the pool as a pool that pleases the devas (諸天, zhūtiān). In the center of the water, visualize the most supreme wheel mandala (輪壇曼荼羅, lúntán màntúluó) of the Tathagata (如來, Rúlái), and even visualize that wheel mandala completely entering one's own body, etc. The explanation says to visualize the five syllables, etc., as seeds, giving rise to the assembly of deities of each division, etc. Then use cupped hands full of fragrant water to make offerings, etc. The sutra does not fully explain the method of cupping water, so now it is described in detail. First, bring both hands together, sideways, making a cupping gesture. Place the two thumbs into the cupped space, and flick the water outwards three times, allowing the water to reach the place where the honored one is. Visualize irrigating the honored one's form, bathing each one separately, or universally visualizing bathing all of them. The remaining text can be understood.
The verse speaks of visualizing adorning the body inside and out
。經云如是想已出立岸上乃至秘明真實義理等。釋曰。如常束帶者隨自莊嚴。又以頭冠等莊飾其身者。經無此印。今更敘之。以二手右押左向外相叉。二中指頭相跓。如蓮華葉舉安頂上。即便各為金剛拳。分手從頭兩畔向下緣身散之。想成鬢帶及天衣等。結印時複誦此真言曰。
唵拔折羅缽踏摩呵毗詵者三漫多嚩日哩
秘密義者謂佛德金剛蓮華冠於我心頂上也。作是法隨樂本尊想合一體。然後想執拔折羅等。乃至秘明真實義理等。隨自持者思之。余文可解。
頌云次入道場法者。經云然后往道場所欲入之時乃至擗諸不祥等。釋曰。如上[口束頁]口真言是結止。羽拳者左手握大指為拳。兼出金剛聲。以拳辟門令開也。嗔怒眼者慈心圓晴左右傍視也。
頌云普禮懺隨曏者。經云入已正念十方常住乃至如法作已等。釋曰。此初入時普皆想禮毗盧遮那法界常住會也。此合有懺悔勸請隨喜迴向等法。闕者為略修瑜伽者常住金剛身語意。即旋入普賢遍一切行愿身。此法滿故故不廣列之。若有樂者隨意所作。五體及䠒跪等可解。
頌云別歸獻愿法者。經云即從座起復以右膝著地乃至於四方如上作法禮已等。釋曰。此有四義。一為成就一切諸佛金剛普賢行位故。二為成滿一切諸佛金剛灌頂位故。
【現代漢語翻譯】 現代漢語譯本：經文說，像這樣想過後，就從水中站立到岸上，乃至領悟秘密而真實的義理等等。解釋說，像平常那樣束好衣帶的人，可以隨意地莊嚴自己。又用頭冠等來裝飾身體。經文中沒有這個手印，現在補充說明。用雙手，右手壓在左手上，向外交叉，兩個中指的指頭相抵，像蓮花葉一樣舉起，安放在頭頂上。然後立即各自結成金剛拳，分手從頭的兩邊向下，沿著身體散開，想像成為鬢帶和天衣等。結印時再誦唸這個真言，說： 『唵 拔折羅 缽踏摩 呵 毗詵者 三漫多 嚩日哩』（Om Vajra Padma Maha Abhisheka Samanta Vajri） 秘密的意義是指佛的功德、金剛、蓮花冠於我的心頂之上。做這個法時，隨自己喜歡的本尊，想像與其合為一體。然後想像手執拔折羅（Vajra，金剛杵）等，乃至領悟秘密而真實的義理等等。隨自己所持的法器來思量。其餘的文字可以理解。 頌文說，接下來進入道場的方法。經文說，然後前往道場，想要進入的時候，乃至驅除各種不祥等等。解釋說，像上面所說的[口束頁]口真言是用來結界的。羽拳，是左手握住大拇指成拳。同時發出金剛的聲音，用拳頭辟開門，使其打開。嗔怒眼，是用慈悲心，眼睛圓睜，左右環視。 頌文說，普遍禮拜懺悔，隨順方向。經文說，進入后，以正念禮敬十方常住的佛，乃至如法地做好等等。解釋說，這最初進入時，普遍地想像禮拜毗盧遮那佛（Vairocana，光明遍照）法界常住的法會。這裡包含了懺悔、勸請、隨喜、迴向等法。省略的原因是為那些簡略修習瑜伽的人，常住金剛身語意，即是旋入普賢菩薩（Samantabhadra，普賢）遍一切行愿身。這個法已經圓滿，所以不廣為列舉。如果有喜歡的人，可以隨意去做。五體投地和跪拜等可以理解。 頌文說，分別歸依獻愿的方法。經文說，就從座位上起來，再次用右膝跪地，乃至於向四方如上面所說的方法禮拜等等。解釋說，這有四種意義。一是為成就一切諸佛的金剛普賢行位，二是為成滿一切諸佛的金剛灌頂位。
【English Translation】 English version: The sutra says, 'Having thought thus, one rises from the water onto the shore, and comprehends the secret and true meaning, etc.' The explanation says, 'Like one who usually fastens their belt, they may adorn themselves as they please. Also, adorn the body with a crown, etc.' This mudra (hand gesture) is not in the sutra, so it is now further described. With both hands, the right hand pressing on the left, crossed outwards, the tips of the two middle fingers touching, raised like lotus leaves and placed on the top of the head. Then immediately form the vajra fists separately, separate the hands from the sides of the head downwards, scattering them along the body, imagining them to become sideburns and celestial garments, etc. When forming the mudra, recite this mantra again, saying: 'Om Vajra Padma Maha Abhisheka Samanta Vajri' The secret meaning refers to the Buddha's merits, the vajra (diamond scepter), and the lotus crown upon the crown of my heart. When performing this practice, according to one's preferred principal deity, imagine merging into one with it. Then imagine holding the vajra, etc., and comprehending the secret and true meaning, etc. Contemplate according to the dharma instrument one holds. The remaining text is understandable. The verse says, 'Next, the method of entering the mandala (sacred space).' The sutra says, 'Then go to the mandala, when desiring to enter, and dispel all inauspiciousness, etc.' The explanation says, 'The [口束頁]口 mantra mentioned above is for establishing boundaries. The feather fist is when the left hand holds the thumb in a fist. At the same time, emit the vajra sound, using the fist to open the door, causing it to open. The angry eyes are using a compassionate heart, eyes wide open, looking around to the left and right. The verse says, 'Universally prostrate in repentance, following the direction.' The sutra says, 'Having entered, with right mindfulness, pay homage to the Buddhas abiding in the ten directions, and perform the practices according to the Dharma, etc.' The explanation says, 'This is the initial entry, universally imagining paying homage to the Dharma assembly of Vairocana (the Illuminator), abiding in the Dharma realm. This includes practices such as repentance, exhortation, rejoicing, and dedication. The reason for the omission is for those who briefly practice yoga, abiding in the vajra body, speech, and mind, which is to enter into the body of Samantabhadra (Universal Virtue) who pervades all practices and vows. This practice is complete, so it is not listed extensively. If there are those who enjoy it, they may do as they please. Prostrations and kneeling are understandable. The verse says, 'The method of separately taking refuge and making vows.' The sutra says, 'Then rise from the seat, and again kneel on the right knee, and then make offerings to the four directions as described above, etc.' The explanation says, 'This has four meanings. First, it is to accomplish the vajra Samantabhadra conduct position of all Buddhas; second, it is to fulfill the vajra initiation position of all Buddhas.'
三為速令成就一切如來轉法輪位故。四為同得一切如來金剛善巧業用故。此四種三摩地或一時運入或次第入。或隨樂入一。隨作已時皆先結初金剛三昧耶已。然後合掌隨方作禮。其真言秘密義者。謂佛德金剛三昧最勝也。故令先結其印。如經所說。尊重禮拜等余文可解。欲入四種三摩地門。先總舉次別列。經又應以身至各禮一拜等總舉也。其義可解。
第一金剛普賢三昧者。經云于其東方全身著地及真言乃至哀愍加持等。釋曰。其秘密義者想于東方盡虛空界純以金剛而為莊嚴。名曰金剛莊嚴藏世界。于中如來滿世界中。如一切世界微塵數。一一如來皆入金剛三昧。結加趺坐。展垂右手于右膝上。橫仰左手于趺上。一一如來皆有執金剛等諸大菩薩而共圍繞。即運自身心於一一諸佛及諸菩薩前承事供養。復想一一身中出生無量上妙香華及種種供具。復想己身成金剛座等而奉獻之。令心眼見了了分明。佛菩薩等而為納受。爾時行者於三昧中便作是愿。愿一切如來金剛薩埵守護於我。以此金剛三昧加持我身。所謂吽字。若能如是入者速得金剛普賢三昧也。
第二灌頂位者。經云又金剛合掌置於心上面向南方及真言乃至與我灌頂等。釋曰。其秘密義者作金剛合掌一心歸命。想于南方盡虛空界純以妙寶而為莊嚴。名曰
【現代漢語翻譯】 現代漢語譯本 三是爲了迅速成就一切如來轉法輪的地位。四是爲了共同獲得一切如來的金剛善巧業用。這四種三摩地，或者一時全部進入，或者依次進入，或者隨意樂意進入其中一種。每次修習完畢，都先結初金剛三昧耶印，然後合掌向各個方向作禮。其中的真言秘密含義是，佛的功德和金剛三昧最為殊勝。所以要先結其印。如同經文所說，尊重禮拜等等其餘文字可以理解。想要進入四種三摩地之門，先總括地提出，再分別列舉。經文又說，『應以身體至誠地各禮一拜』等等，也是總括地提出。其中的含義可以理解。 第一金剛普賢三昧，經文說：『在其東方全身著地』以及真言『乃至哀愍加持』等等。解釋說：其中的秘密含義是，觀想東方充滿整個虛空界，完全用金剛來莊嚴，名為金剛莊嚴藏世界。其中如來充滿世界，如同一切世界微塵數一樣眾多。每一位如來都進入金剛三昧，結跏趺坐，伸出右手垂放在右膝上，橫放仰起的左手在跏趺上。每一位如來都有執金剛等諸大菩薩共同圍繞。隨即運用自身心，在每一位諸佛以及諸菩薩前承事供養。又觀想從自身中出生無量上妙香華以及種種供具。又觀想自身變成金剛座等等而奉獻給他們。令心眼看得清清楚楚、明明白白，佛菩薩等等接受了供養。這時，修行者在三昧中便發願說：『愿一切如來金剛薩埵（Vajrasattva，金剛持）守護我，用這金剛三昧加持我的身體。』所謂『吽』字。如果能夠這樣進入，就能迅速獲得金剛普賢三昧。 第二灌頂位，經文說：『又金剛合掌置於心上面向南方』以及真言『乃至與我灌頂』等等。解釋說：其中的秘密含義是，作金剛合掌，一心歸命。觀想南方充滿整個虛空界，完全用妙寶來莊嚴，名為...
【English Translation】 English version Third, it is for quickly accomplishing the position of turning the Dharma wheel of all Tathagatas (如來，Tathagata). Fourth, it is for jointly obtaining the Vajra (金剛，Vajra) skillful activities of all Tathagatas. These four Samadhis (三摩地，Samadhi) are either entered into all at once, or entered into sequentially, or one may enter into one of them as one pleases. Each time after practice, one should first form the initial Vajra Samaya (金剛三昧耶，Vajra Samaya) mudra (印，mudra), and then, with palms together, bow in all directions. The secret meaning of the mantra (真言，mantra) is that the merits of the Buddha and the Vajra Samadhi are the most supreme. Therefore, one should first form its mudra. As the sutra (經，sutra) says, the remaining text such as 'respectful prostration' can be understood. To enter the door of the four Samadhis, first present them in general, then list them separately. The sutra also says, 'One should sincerely prostrate once with the body,' which is also a general statement. Its meaning can be understood. The first is the Vajra Samantabhadra (金剛普賢，Vajra Samantabhadra) Samadhi. The sutra says: 'In its eastern direction, prostrate the whole body on the ground' and the mantra 'even to compassionate blessing' and so on. The explanation says: The secret meaning is to visualize the eastern direction filling the entire space, purely adorned with Vajra, called the Vajra Adornment Treasury World. Within it, Tathagatas fill the world, as numerous as the dust motes in all worlds. Each Tathagata enters the Vajra Samadhi, sits in the lotus position, extends the right hand and droops it on the right knee, and places the left hand horizontally and upward on the lotus position. Each Tathagata is surrounded by Vajradhara (執金剛，Vajradhara) and other great Bodhisattvas (菩薩，Bodhisattvas). Then, use one's own mind to serve and make offerings before each Buddha and each Bodhisattva. Also, visualize countless supreme fragrant flowers and various offerings emerging from one's own body. Also, visualize one's own body becoming a Vajra seat and offering it. Let the mind's eye see clearly and distinctly, and let the Buddhas and Bodhisattvas accept the offerings. At this time, the practitioner makes this vow in Samadhi: 'May all Tathagata Vajrasattvas (金剛薩埵，Vajrasattva) protect me, and bless my body with this Vajra Samadhi.' The so-called 'Hum' syllable. If one can enter in this way, one can quickly obtain the Vajra Samantabhadra Samadhi. The second is the Abhisheka (灌頂，Abhisheka) position. The sutra says: 'Also, place the Vajra palms together on the heart facing south' and the mantra 'even to give me Abhisheka' and so on. The explanation says: The secret meaning is to form the Vajra palms together and wholeheartedly take refuge. Visualize the southern direction filling the entire space, purely adorned with wonderful treasures, called...
寶光明藏世界。其中如來遍滿世界。如一切世界微塵數。一一佛所皆想有虛空寶藏菩薩寶幢等無量菩薩而共圍繞。其諸如來等皆入寶光明三摩地。所謂結跏趺坐。仰右手于臍上現掌向外。于其掌中現妙寶相。左手橫仰安加趺上所居宮殿皆大寶莊嚴。諸菩薩等各執寶幢及雜寶供具。了了分明。復運想。自身奉獻等一一如前說。爾時於三昧中便作是愿。愿一切如來及金剛寶等。菩薩以寶三昧灌於我頂爾時即便想見佛菩薩等。一時俱以寶性光明而為灌頂。如是行者應時即滿灌頂之位。莫作是念。我是凡夫也云何即是諸菩薩灌頂位耶。何以故。與寶光明三昧等一性故。
第三法輪位者。經云又以金剛合掌置於頭上及真言乃至為我轉金剛法輪等。釋曰。其秘密義者合掌歸命一心西向。想于西方盡虛空界純以凈妙金剛寶蓮華而為莊嚴。復想一切如來及觀自在文殊等大菩薩眾圍繞說法。想一一佛菩薩等如一切世界微塵數一一佛結加趺坐入於三昧。諸菩薩眾各執蓮華。華中有法輪及法螺等了了令見。復想自身供養承事等如上。爾時於三昧中便作是愿。愿諸如來及金剛法華輪菩薩等。以此三昧灌於我頂。是時行者即便想見佛菩薩等法輪光明而為灌頂。入是觀時應時即授一切諸佛轉法輪位。便能轉於一切法輪。勿生疑念。
第
【現代漢語翻譯】 現代漢語譯本：寶光明藏世界（Precious Light Treasury World），其中的如來（Tathagata，佛的稱號）遍佈整個世界，數量如同所有世界中的微塵一樣多。在每一尊佛的處所，都要觀想有虛空寶藏菩薩（Akasagarbha Bodhisattva）、寶幢菩薩（Ratnaketu Bodhisattva）等無量菩薩圍繞。所有的如來都進入寶光明三摩地（Precious Light Samadhi，一種禪定狀態），也就是結跏趺坐（坐禪姿勢），將右手仰放在肚臍上，手掌向外，在手掌中顯現微妙的寶相。左手橫放仰置於跏趺之上，所居住的宮殿都用大寶莊嚴。諸位菩薩各自拿著寶幢以及各種寶物供具，清晰分明。再進一步觀想，自身奉獻等等，都和前面所說的一樣。這時在三昧中就發願說：『愿一切如來以及金剛寶（Vajra Jewel）等菩薩，用寶三昧（Precious Samadhi）灌注我的頭頂。』這時就觀想見到佛菩薩等，同時都用寶性的光明來為自己灌頂。這樣修行的人，應時就能圓滿灌頂之位。不要這樣想：『我是凡夫，怎麼能立刻就是諸菩薩的灌頂位呢？』為什麼呢？因為與寶光明三昧等同一體性的緣故。 第三法輪位（Third Dharma Wheel Position）。經中說：『又用金剛合掌放在頭上，以及真言（mantra），乃至為我轉金剛法輪（Vajra Dharma Wheel）等。』解釋說：其中的秘密含義是合掌歸命，一心向西。觀想在西方，整個虛空界都用清凈美妙的金剛寶蓮華來莊嚴。再觀想一切如來以及觀自在菩薩（Avalokitesvara Bodhisattva）、文殊菩薩（Manjusri Bodhisattva）等大菩薩眾圍繞說法。觀想每一尊佛菩薩等，數量如同所有世界中的微塵一樣多，每一尊佛都結跏趺坐，進入三昧。諸位菩薩各自拿著蓮華，華中有法輪（Dharma Wheel）以及法螺（Dharma Conch）等，清晰地令自己看見。再觀想自身供養承事等等，和上面所說的一樣。這時在三昧中就發願說：『愿諸如來以及金剛法華輪菩薩（Vajra Dharma Lotus Wheel Bodhisattva）等，用這種三昧灌注我的頭頂。』這時修行的人就能觀想見到佛菩薩等法輪光明來為自己灌頂。進入這種觀想時，應時就能被授予一切諸佛轉法輪位，便能轉動一切法輪。不要產生懷疑的念頭。
【English Translation】 English version: The World of the Precious Light Treasury, where the Tathagatas (Thus Come Ones, an epithet of the Buddha) pervade the entire world, as numerous as the dust particles in all worlds. In the presence of each Buddha, one should visualize countless Bodhisattvas, such as Akasagarbha Bodhisattva (Bodhisattva of the Treasury of Space) and Ratnaketu Bodhisattva (Banner of Jewels Bodhisattva), surrounding them. All the Tathagatas enter the Precious Light Samadhi (a state of meditative absorption), that is, sitting in the lotus position (Padmasana), with the right hand resting upward on the navel, palm facing outward, displaying a wondrous jewel image in the palm. The left hand rests horizontally upward on the lap, and the palaces they reside in are adorned with great jewels. The Bodhisattvas each hold jeweled banners and various jeweled offerings, clearly and distinctly. Furthermore, visualize offering oneself, etc., as described previously. At this time, in Samadhi, make this vow: 'May all the Tathagatas and Vajra Jewel Bodhisattvas (Diamond Jewel Bodhisattvas), etc., pour the Precious Samadhi upon my head.' At that moment, visualize seeing the Buddhas and Bodhisattvas, etc., simultaneously using the light of the jewel nature to perform the initiation. In this way, the practitioner will immediately fulfill the position of initiation. Do not think, 'I am a common person, how can I immediately be in the initiation position of the Bodhisattvas?' Why? Because it is of the same nature as the Precious Light Samadhi. The Third Dharma Wheel Position. The sutra says: 'Also, place the Vajra joined palms on the head, and the mantra, and even turn the Vajra Dharma Wheel for me, etc.' The explanation says: The secret meaning is to join palms in reverence, facing westward with one mind. Visualize that in the West, the entire realm of space is adorned purely with exquisite Vajra Jewel Lotuses. Furthermore, visualize all the Tathagatas and Avalokitesvara Bodhisattva (Bodhisattva Who Observes the Sounds of the World), Manjusri Bodhisattva (Bodhisattva of Wisdom), and other great Bodhisattvas surrounding and expounding the Dharma. Visualize each Buddha and Bodhisattva, etc., as numerous as the dust particles in all worlds, each Buddha sitting in the lotus position, entering Samadhi. The Bodhisattvas each hold lotuses, with Dharma Wheels and Dharma Conches, etc., within the lotuses, clearly allowing oneself to see. Furthermore, visualize offering oneself, etc., as described above. At this time, in Samadhi, make this vow: 'May all the Tathagatas and Vajra Dharma Lotus Wheel Bodhisattvas, etc., pour this Samadhi upon my head.' At that moment, the practitioner can visualize seeing the light of the Dharma Wheels of the Buddhas and Bodhisattvas, etc., performing the initiation for oneself. Upon entering this visualization, one will immediately be granted the position of turning the Dharma Wheel of all Buddhas, and will be able to turn all Dharma Wheels. Do not give rise to doubts.
四諸佛業用者。經云又以金剛合掌從頂下置於心上。及真言乃至為我作金剛事業等。釋曰。其秘密義者合掌歸命一心思惟北方種種妙莊嚴世界。盡虛空界種種雜色華鬘瓔珞音樂歌贊奇妙佛事而為嚴飾。復想一切如來及菩薩眾如一切世界微塵數。廣大眾會而為說法。又想自身於一一如來等所承事供養等如上。爾時於三昧中一一身口意當發是愿。唯愿一切如來金剛業等諸菩薩眾。以種種業用佛智光明灌於我頂。應時想見佛菩薩等以此光明而為灌頂。是時行者入是觀時。便得無礙業用佛智光明三昧。能於十方一念一時廣作佛事。如上次第如廣經所明。此經略故隨義述之。應知此法門入者甚難。若住初方及餘三方。隨一增上余方皆劣。若入如來部一時圓滿亦無勝劣。
頌云隨樂四種儀除增降壞法者。經云於四方如上作法禮已隨行者所欲。乃至或大菩薩半結跏趺隨意作之等。釋曰此門有四種差別法。今廣料簡。一為除滅災害。謂行人修福多被諸惡鬼神而作障惱。令其功德福業破壞不成。欲盛建立先後俱作護摩等法。壇法者壇爐皆圓。坐亦如之。壇相白色。身居華座。其心寂靜以誦真言。其柴用樹半已上者。橫量十指或以八指。齊頭截之。木用甘果李子墻微迦耽婆木(未詳)等。但有甘果樹木皆充此用。有香之華及白檀香蘇
【現代漢語翻譯】 現代漢語譯本： 四諸佛業用，經中說：『又以金剛合掌從頂下置於心上，及真言乃至為我作金剛事業等。』解釋說：其秘密的意義是合掌歸命，一心思維北方種種美妙莊嚴的世界，以盡虛空界種種雜色的華鬘、瓔珞、音樂、歌贊等奇妙的佛事來嚴飾。又觀想一切如來及菩薩眾，如一切世界微塵數，廣大的眾會而為說法。又觀想自身於一一如來等處承事供養等如上所述。爾時於三昧中，一一身口意當發是愿：唯愿一切如來金剛業等諸菩薩眾，以種種業用佛智光明灌於我頂。應時想見佛菩薩等以此光明而為灌頂。』是時行者入是觀時，便得無礙業用佛智光明三昧，能於十方一念一時廣作佛事，如上次第如廣經所明。此經略故隨義述之。應知此法門入者甚難。若住初方及餘三方，隨一增上余方皆劣。若入如來部一時圓滿亦無勝劣。 頌中說：『隨樂四種儀除增降壞法者。』經中說：『於四方如上作法禮已隨行者所欲。乃至或大菩薩半結跏趺隨意作之等。』解釋說：此門有四種差別法，今廣為料簡。一為除滅災害，謂行人修福多被諸惡鬼神而作障惱，令其功德福業破壞不成。欲盛建立先後俱作護摩等法。壇法者壇爐皆圓，坐亦如之。壇相白色，身居華座。其心寂靜以誦真言。其柴用樹半已上者，橫量十指或以八指，齊頭截之。木用甘果李子墻微迦耽婆木(未詳)等。但有甘果樹木皆充此用。有香之華及白檀香蘇
【English Translation】 English version: The four kinds of activities of all Buddhas. The sutra says: 'Moreover, with the vajra mudra, bring the palms together from the top of the head down to the heart, and with the mantra, perform the vajra activities for me, etc.' The explanation says: The secret meaning is to bring the palms together in reverence, single-mindedly contemplating the northern world of various wonderful and adorned features, using all kinds of colorful garlands, necklaces, music, songs of praise, and other wonderful Buddha activities to adorn the entire space realm. Also, visualize all the Tathagatas (Thus Come Ones) and Bodhisattvas (Enlightened Beings), as numerous as the dust particles in all the worlds, in a vast assembly expounding the Dharma (teachings). Also, visualize oneself serving and making offerings to each and every Tathagata, etc., as described above. At that time, in samadhi (meditative state), each and every body, speech, and mind should make this vow: 'May all the Tathagatas, vajra activities, and all the Bodhisattvas, with various activities and the light of Buddha wisdom, pour upon my head.' At that moment, visualize seeing the Buddhas and Bodhisattvas pouring down this light as an initiation. When the practitioner enters this contemplation, they will attain the unobstructed activity of Buddha wisdom and the light samadhi, capable of performing vast Buddha activities in the ten directions in a single thought and moment, as explained in detail in the extensive sutra. This sutra is brief, so it is described according to its meaning. It should be known that it is very difficult for those who enter this Dharma gate. If one dwells in the first direction and the other three directions, whichever one is increased, the other directions are inferior. If one enters the Tathagata (Thus Come One) family, it is completely fulfilled at once, and there is no superiority or inferiority. The verse says: 'According to one's pleasure, the four kinds of rituals eliminate those who increase, decrease, destroy the Dharma.' The sutra says: 'In the four directions, after performing the Dharma rituals as above, according to the practitioner's desire, even a great Bodhisattva may sit in the half-lotus position at will, etc.' The explanation says: This gate has four kinds of different Dharmas. Now, a broad selection is made. First, to eliminate disasters, it is said that practitioners who cultivate blessings are often obstructed by various evil ghosts and spirits, causing their merits and blessings to be destroyed and not accomplished. To vigorously establish them, both before and after, perform homa (fire offering) and other methods. The altar method is that the altar and furnace are both round, and the seat is also the same. The altar appearance is white, and the body dwells on a lotus seat. The mind is tranquil, reciting mantras. The firewood used is from trees that are more than half-grown, with a horizontal measurement of ten fingers or eight fingers, cut off evenly at the top. The wood used is from sweet fruit plum trees, Qiangwei Kadamba wood (unclear), etc. But any sweet fruit tree wood can be used for this purpose. There are fragrant flowers and white sandalwood ghee.
乳麥麨乳粥茅牙並充火用。衣著茅服。其焰相者先起赤焰次如金色。復如融金色或如燈明。時時變色。又如牛蘇焰色潤澤。或如辮索條列相次。有此相者當知。作法所求之愿皆得成就。又相者盛出香氣熾焰無聲。或焰上重焰如赤金色。或焰頭分散如傘蓋形。是名第一相。又聲者如牛聲又如螺貝雷鳴等聲。又人所樂聞之聲。余諸聲色等應知。障礙不得成就。第二增益者。所謂行者成就三昧開發智力。爾時多有內障。煩惱所覆愚闇所遮不能進修。縱經多時勤苦不止。佛菩提智終不可得。是故應修增益護摩。增爐俱方。而作黃色。結跏趺坐于茅草(此經坐蓮華坐別耳)慈心念誦歡喜顧視。衣以芻麻而作法事。其木相者取樹中心肥枝如生之柴。蘇乳酪蜜又乳粥酪飯胡麻稻穀。及三白食勝妙黃華龍華香等。天水香香附子天門冬尾盧婆果等。而充火用而作護摩。柴長十二指齊頭截之。爐深一肘四方作之。廣亦如是。起四重緣如法泥飾。此誦大愿解脫出離法。成就之相如上所說第一好相等是。第三降伏法者。謂行道之人須有威勝。彼不降伏愛樂歸依法輪難轉。是故應修此護摩法。壇爐俱方而作赤色。疊以雙膝如賢之坐。亦可如經蹲坐臀不著地也。衣以赤服。其心超踴而誦真言。其所用木於一樹中直上獨生。出過餘枝無橫生枝。橫量十
【現代漢語翻譯】 現代漢語譯本 乳麥麨（rǔ mài chǎo）：炒過的麥粉，一種食物）乳粥（rǔ zhōu）：牛奶粥）茅牙（máo yá）：茅草的嫩芽）並充火用。衣著茅服（máo fú）：用茅草編織的衣服）。其焰相者，先起赤焰，次如金色，復如融金色，或如燈明，時時變色。又如牛蘇（niú sū）：酥油）焰色潤澤，或如辮索條列相次。有此相者，當知作法所求之愿皆得成就。又相者盛出香氣，熾焰無聲，或焰上重焰如赤金色，或焰頭分散如傘蓋形，是名第一相。 又聲者，如牛聲，又如螺貝雷鳴等聲。又人所樂聞之聲。余諸聲色等應知，障礙不得成就。第二增益者，所謂行者成就三昧（sān mèi）：佛教中的一種禪定狀態，指心專注於一境而不散亂）開發智力。爾時多有內障，煩惱所覆，愚闇所遮，不能進修。縱經多時勤苦不止，佛菩提智（fó pú tí zhì）：佛的智慧）終不可得。是故應修增益護摩（zēng yì hù mó）：一種通過火供來增益功德的儀式）。增爐俱方，而作黃色。結跏趺坐（jié jiā fū zuò）：一種佛教坐姿，雙腿盤起）于茅草（此經坐蓮華坐別耳），慈心念誦，歡喜顧視。衣以芻麻（chú má）：用粗麻布做的衣服）而作法事。其木相者，取樹中心肥枝如生之柴。蘇乳酪蜜，又乳粥酪飯胡麻稻穀，及三白食（sān bái shí）：指牛奶、乳酪、酥油等白色食物）勝妙黃華龍華香等，天水香香附子天門冬尾盧婆果等，而充火用而作護摩。柴長十二指齊頭截之。爐深一肘四方作之，廣亦如是。起四重緣如法泥飾。此誦大愿解脫出離法。成就之相如上所說第一好相等是。第三降伏法者，謂行道之人須有威勝，彼不降伏，愛樂歸依法輪難轉。是故應修此護摩法。壇爐俱方而作赤色。疊以雙膝如賢之坐，亦可如經蹲坐臀不著地也。衣以赤服。其心超踴而誦真言。其所用木於一樹中直上獨生，出過餘枝無橫生枝，橫量十
【English Translation】 English version 'Roasted barley flour, milk porridge, and cogon grass sprouts are used as fuel. The clothing is made of cogon grass. The appearance of the flame is such that it first appears as a red flame, then like gold, then like molten gold, or like a lamp light, changing color from time to time. It is also like the color of ghee, moist and glossy, or like braided ropes arranged in order. If these signs are present, know that all wishes sought through the ritual will be fulfilled. Furthermore, the appearance is that it emits a strong fragrance, the flame is blazing and silent, or the flame has layers upon layers like red gold, or the top of the flame is scattered like an umbrella. This is called the first sign.' 'Also, the sound is like the sound of a cow, or like the sound of a conch shell, thunder, and other sounds. Also, sounds that people like to hear. Other sounds and sights should be known as obstacles that prevent accomplishment. The second is the method of increasing benefits, which is when the practitioner achieves Samadhi (a state of meditative consciousness), develops wisdom. At that time, there are many internal obstacles, covered by afflictions, obscured by ignorance, and unable to progress in cultivation. Even after a long time of diligent and unceasing effort, the Buddha's Bodhi wisdom (the wisdom of enlightenment) will ultimately not be attained. Therefore, one should practice the Homa (fire offering) for increasing benefits. The altar and the stove should both be square and made yellow. Sit in the lotus position (a cross-legged sitting posture) on cogon grass (this sutra differs from sitting on a lotus seat), recite with a compassionate heart, and look around with joy. Wear clothing made of coarse hemp and perform the ritual. The wood used should be the fat branches from the center of a tree, like raw firewood. Ghee, milk, cheese, honey, as well as milk porridge, cheese rice, sesame, rice, and the three white foods (milk, cheese, and ghee), excellent yellow flowers, Dragon Flower incense, etc., fragrant valerian, cyperus, asparagus, and Vilva fruit, etc., are used as fuel for the Homa. The firewood should be twelve fingers long and cut evenly at the top. The stove should be one cubit deep and made square, and the width should be the same. Build four layers of edges and decorate with mud according to the Dharma. This is reciting the great vow of liberation and detachment. The signs of accomplishment are like the first good signs mentioned above. The third is the method of subduing, which means that the person practicing the path must have power and victory. If they are not subdued, it is difficult to turn the wheel of Dharma for those who love and take refuge in it. Therefore, one should practice this Homa method. The altar and the stove should both be square and made red. Kneel with both knees like a wise person sitting, or squat as described in the sutra with the buttocks not touching the ground. Wear red clothing. The mind should be uplifted and recite the mantra. The wood used should be a single tree that grows straight up from one tree, extending beyond the other branches without any horizontal branches. The horizontal measurement is ten.'
二指齊頭截之。應用有乳汁者。謂桑谷之類又以乳酪蘇蜜及三白食及七谷種子胡麻稻穀之屬。用紫檀香赤色華蘇合安悉薰陸等以充火用。其相如上。又說如上所不堪之木。樹上乾枯無皮。短曲瘦惡經剝皮者。或太長太粗曾被斧斫破有瘡病者皆不堪用。若作第四法則得用之。又說如上火惡相者。其火氣冷又無潤色。火星迸出其焰如煙。或焰射入灰中。又出臭氣或無煙焰。又焰和燼起復入于地。有是相者當知內外人鬼障礙。或是煩惱業等諸障不滅。得是相者當須改修作前初法。若作第四法得此相者是名成就。順惡法故。第四破壞法者。或有人言諸佛菩薩具大慈悲。云何教諸眾生作斯惡法。答諸佛菩薩說此法者。為智者說不為愚人。所以然者。佛滅度后多有惡人。恃大勢力順於邪道。不信正法破滅三寶住持之相。令諸眾生失涅槃眼。悲哉可愍。以此法治菩薩之心。行此法者為利益故有大功德。審觀無利起于噁心損害眾生獲大重罪。佛所制之不令輒作。若修三昧人遠離憒鬧心常寂靜。觀於三寶性相常住。住三昧處入佛境界。成就智用作大佛事。摧壞之法自然成就。其此法者壇爐俱黑。三角為之。所用香華皆悉臭黑。柴用棘刺屈曲之木。樹根傍生無枝苦惡駝騾之糞以為燒香。爐土相和充為火食。白芥子油或用脂血以為燈明。用骨
【現代漢語翻譯】 現代漢語譯本 擷取兩指的指尖部分。應用的材料應含有乳汁，例如桑樹和構樹等。另外，使用乳酪、酥油、蜂蜜以及三種白色食物（米、面、乳）和七種穀物種子，如胡麻、稻穀等。使用紫檀香、赤色華、蘇合香、安息香、薰陸香等作為燃料。其燃燒的征相如前所述。又如前所述，不適合作為燃料的木材包括：樹上乾枯無皮的、短小彎曲瘦弱醜陋的、被剝過皮的、或者太長太粗、曾被斧頭砍劈過、有瘡病的，這些都不適合使用。如果修作第四種法則可以使用。又如前所述，火的不良征相包括：火氣寒冷又沒有光澤，火星四處飛濺，火焰像煙一樣，或者火焰射入灰燼中，又發出臭氣，或者沒有煙焰，又或者火焰和灰燼一起升起又落入地下。出現這些征相，應當知道是內外的人或鬼在作祟，或者是煩惱業等各種障礙沒有消除。得到這些征相，應當重新修作之前的初始方法。如果修作第四種法而出現這些征相，這被稱為成就，因為順應了惡法。第四種破壞法，或許有人會說，諸佛菩薩具有大慈大悲，為什麼教導眾生修作這種惡法？回答是，諸佛菩薩宣說這種法，是為有智慧的人說的，不是為愚笨的人說的。之所以這樣說，是因為佛陀滅度后，會有很多惡人，依仗強大的勢力，順從邪道，不相信正法，破壞三寶住持的形象，使眾生失去涅槃之眼。真是可悲可嘆。用這種方法來調伏菩薩的心。行持這種法是爲了利益眾生，所以有很大的功德。審慎觀察，如果沒有利益反而生起噁心損害眾生，就會獲得極大的罪過。佛陀制定戒律，不允許隨意修作。如果修習三昧的人，遠離喧鬧，內心常常寂靜，觀察三寶的性相常住不變，安住在三昧之處，進入佛的境界，成就智慧的作用，做廣大的佛事，摧壞之法自然成就。這種法，壇和爐都是黑色的，做成三角形。所用的香和花都是臭穢發黑的。柴用帶刺的、彎曲的木頭，樹根旁邊生長的沒有枝條的、味道苦澀的木頭，以及駱駝或騾子的糞便作為燒香的材料。用爐土和各種材料混合在一起作為火食。用白芥子油，或者用油脂和血作為燈油。用骨頭
【English Translation】 English version Cut off the tips of two fingers. The materials used should contain milky sap, such as mulberry and paper mulberry trees. Also, use cheese, ghee, honey, and three white foods (rice, flour, milk) and seven kinds of grain seeds, such as sesame, rice, etc. Use sandalwood, red flowers, storax, benzoin, frankincense, etc., as fuel. Its signs of burning are as described above. Also, as mentioned above, unsuitable woods include: those that are dry and without bark on the tree, short, curved, thin, ugly, peeled, or too long, too thick, have been chopped by an axe, or have sores and diseases. These are all unsuitable. If practicing the fourth method, they can be used. Also, as mentioned above, the bad signs of fire include: the fire being cold and without luster, sparks flying everywhere, the flame being like smoke, or the flame shooting into the ashes, emitting a foul odor, or having no smoke or flame, or the flame and ashes rising together and falling into the ground. If these signs appear, one should know that internal and external humans or ghosts are causing trouble, or that afflictions, karma, and other obstacles have not been eliminated. If these signs are obtained, one should redo the initial method. If these signs appear when practicing the fourth method, it is called accomplishment, because it conforms to evil dharmas. The fourth method of destruction: perhaps someone will say, 'The Buddhas and Bodhisattvas have great compassion, why do they teach sentient beings to practice this evil dharma?' The answer is, the Buddhas and Bodhisattvas speak this dharma for the wise, not for the foolish. The reason for this is that after the Buddha's parinirvana, there will be many evil people who rely on great power, follow evil paths, do not believe in the correct dharma, and destroy the appearance of the Three Jewels, causing sentient beings to lose the eye of nirvana. How sad and pitiful. Use this method to subdue the mind of the Bodhisattva. Practicing this method is for the benefit of sentient beings, so it has great merit. Carefully observe, if there is no benefit but instead evil thoughts arise and harm sentient beings, one will incur great sin. The Buddha established precepts not to be practiced casually. If a person practicing samadhi, stays away from noise, the mind is often quiet, observes the unchanging nature of the Three Jewels, abides in the place of samadhi, enters the realm of the Buddha, accomplishes the function of wisdom, and does great Buddha deeds, the method of destruction will naturally be accomplished. For this method, the altar and furnace are both black, made in a triangular shape. The incense and flowers used are all foul and black. The firewood used is thorny, curved wood, roots growing beside the tree without branches, bitter wood, and camel or mule dung as incense. Mix furnace soil with various materials as fire food. Use white mustard oil, or fat and blood as lamp oil. Use bone
發棺木等。長六七指尖頭截之。著青黑衣或血涂衣。瞋怒蹲踞如經所說。而作火食。惡相現時法即成就。又案瑜伽大秘密教中說。秘密火法相應有二十種。云何為二十種。此二十種從三法出。所謂一者扇底迦。二者布瑟致迦。三者阿毗遮羅迦。能除一切罪圓滿功德。身寂靜不可壞。是名扇底迦(此中四法)諸願力速成增長財命等。一切自調伏。見者皆敬念。種種相端正遊行虛空中。成就雄黃等。是名布瑟致迦(此中九法)禁縛摧滅等。降伏諸難調怨家及魔鬼。是名阿毗遮羅迦(此中七法)是名二十種護摩法(此中更廣一百一十種火法秘而不譯)應知復說二十種爐相。若欲攝一切爐內作金剛杵相。若欲調伏惡人等爐內作蓮華相。若欲除一切罪其爐圓作須作門。爐內作寶相。門亦如是。若欲種族得增長爐內作羯磨印相。謂三股十字形。若為長命色力爐內建甲。週迴墻渠等。若欲積聚一切財物爐內作牙印。若欲一切善好成就處處安樂。爐內建輪形印。如車釭相。爐四邊亦如輪相。如是二十種印次第置。如后壇印等。是或置種種諸印。隨彼成就。又于爐外莊嚴相者。其爐先以繩量四肘。四邊安置界道色地。或方或圓或如蓮華。四面平正四門漸為階級。門之八分畫網及半月形。近門階級處作金剛夜叉形。如法畫之於爐外東面畫萬
【現代漢語翻譯】 現代漢語譯本 分發棺材等。長六七指，尖頭截斷。穿著青黑色或血染的衣服，憤怒地蹲踞，如經文所說。然後進行火供，當出現惡相時，法術就成功了。此外，根據《瑜伽大秘密教》中所說，秘密火供相應有二十種。什麼是二十種呢？這二十種源於三種法，即：一者，扇底迦（Śāntika，息災）；二者，布瑟致迦（Pauṣṭika，增益）；三者，阿毗遮羅迦（Ābhicāruka，降伏）。能消除一切罪業，圓滿功德，身心寂靜不可摧毀，這稱為扇底迦（此中有四種法）。諸願望迅速成就，增長財富壽命等，一切自我調伏，見者皆敬念，種種相貌端正，在虛空中成就雄黃等，這稱為布瑟致迦（此中有九種法）。禁縛、摧滅等，降伏各種難以調伏的怨家以及魔鬼，這稱為阿毗遮羅迦（此中有七種法）。以上是二十種護摩法（其中更廣的一百一十種火供法秘而不宣）。 應該知道，還要說明二十種爐子的形狀。如果想要攝受一切，在爐內製作金剛杵（Vajra，一種法器）的形狀。如果想要調伏惡人等，在爐內製作蓮花（Padma）的形狀。如果想要消除一切罪業，爐子做成圓形，必須製作門，爐內製作寶相，門也如此。如果想要種族得到增長，爐內製作羯磨印（Karma-mudrā）的形狀，即三股十字形。如果是爲了長命、美貌、力量，爐內設定甲，周圍設定墻渠等。如果想要積聚一切財物，爐內製作牙印。如果想要一切善好成就，處處安樂，爐內設定車輪形狀的印，如車釭相，爐子四邊也如車輪相。像這樣依次設定二十種印，如後面的壇印等。或者設定種種諸印，隨其所愿成就。 此外，關於爐外的莊嚴裝飾，爐子先用繩子量出四肘，四邊安置界道色地，或方或圓或如蓮花，四面平正，四門漸為階級。門的八分處畫上網及半月形。靠近門階級的地方製作金剛夜叉（Vajra-yakṣa）形，如法繪製。在爐子外東面畫萬
【English Translation】 English version Distribute coffins, etc. Cut off the tips of six or seven fingers. Dress in dark blue or blood-stained clothes. Squat in anger, as described in the scriptures. Then perform the fire ritual. When an evil omen appears, the ritual is accomplished. Furthermore, according to the Yoga Great Secret Teaching, there are twenty kinds of secret fire rituals. What are the twenty kinds? These twenty kinds come from three practices: first, Śāntika (pacifying); second, Pauṣṭika (increasing); and third, Ābhicāruka (subjugating). It can eliminate all sins, perfect merits, and make the body and mind peaceful and indestructible. This is called Śāntika (there are four practices in this). All wishes are quickly fulfilled, increasing wealth and lifespan, etc. Everything is self-tamed, and those who see it are respectful. All kinds of appearances are dignified, and realgar, etc., are accomplished in the void. This is called Pauṣṭika (there are nine practices in this). Binding, destroying, etc., subduing various difficult-to-tame enemies and demons. This is called Ābhicāruka (there are seven practices in this). The above are twenty kinds of Homa (fire offering) methods (among them, a wider range of one hundred and ten kinds of fire offering methods are kept secret and not translated). It should be known that the twenty kinds of furnace shapes should also be explained. If you want to gather everything, make the shape of a Vajra (a ritual implement) inside the furnace. If you want to subdue evil people, etc., make the shape of a lotus (Padma) inside the furnace. If you want to eliminate all sins, make the furnace round, and a door must be made. Make a treasure image inside the furnace, and the door is the same. If you want the clan to grow, make the shape of a Karma-mudrā inside the furnace, which is a three-pronged cross shape. If it is for longevity, beauty, and strength, set up armor inside the furnace, and walls and ditches around it. If you want to accumulate all wealth, make a tooth mark inside the furnace. If you want all good things to be accomplished and be happy everywhere, set up a wheel-shaped seal inside the furnace, like a wheel hub, and the four sides of the furnace are also like wheels. Set up the twenty kinds of seals in this way in sequence, such as the altar seals behind. Or set up various seals, according to what you want to achieve. In addition, regarding the solemn decoration outside the furnace, first measure the furnace with a rope of four cubits, and place boundary paths and colored ground on all four sides, either square, round, or like a lotus. The four sides are flat and upright, and the four doors gradually become steps. Draw nets and crescent shapes in the eight parts of the door. Make the shape of a Vajra-yakṣa near the door steps, and draw it according to the law. Draw ten thousand on the east side outside the furnace.
字胡旋子澡罐鹿皮等。南面畫螺捧月刃刀馬師子野豬等。西面畫半月形妙髮髻印牛幢印等。北面畫銅磬子幡孔雀羊雞等。復於四門以金剛印等莊嚴。東門安金剛熱惱印。南門安金剛寶印。西門安金剛蓮華印。北門安金剛唬迦羅印。又置十六大印等。四角豎柱莊嚴華樹。如法佈置供養于佛。佛金剛智大方便法能除諸惡。若有見者滅一切罪。作是法時即想自身為觀世音或執金剛。復自想戴頭冠。冠中有佛及金剛杵等。或復有寶隨於本法令心堅固。觀世音者即一切諸佛凈妙法身智也。執金剛者即一切如來諸菩薩等堅固菩提心也。以六波羅蜜諸佛凈戒大色而畫六根清凈相應。面向東方作如上法。是名最勝佛菩提扇底迦法。余法思惟準可解。若布瑟致迦用金剛寶法。若阿毗遮羅迦用金剛瞋法。複次以金剛甲攝一切法。以金剛長命藥印命行者長命足力。以金剛吉祥印積集一切財物。以金剛甲印護身。用金剛成就印乘空而行。以大蓮華藥印成就一切財物。成就一切法壇用金剛壇印。成就一切吉祥。用金剛王印。以左手執印右手燒火。複次若欲家宅增長。以甘美木為柴及以粳米燒之。若欲一切資具圓滿以七穀子或七寶等相和燒之。若欲最勝擁護用甘美木及茅草莖塗油燒之。若欲長命以甘美木及俱盧草和蘇及果子等。以左手結執金則棒印
【現代漢語翻譯】 現代漢語譯本：字胡旋子（一種舞蹈）、澡罐（沐浴用具）、鹿皮等。南面畫螺（海螺）捧月、刃刀、馬師子（獅子）、野豬等。西面畫半月形妙髮髻印、牛幢印等。北面畫銅磬子、幡（旗幟）、孔雀、羊、雞等。再於四門以金剛印等莊嚴。東門安金剛熱惱印。南門安金剛寶印。西門安金剛蓮華印。北門安金剛唬迦羅印。又設定十六大印等。四角豎立柱子，用華麗的樹木裝飾。如法佈置，供養于佛。佛金剛智大方便法能消除各種罪惡。若有人見到，就能消滅一切罪過。做這種法事時，就觀想自身為觀世音（Avalokiteśvara）或執金剛（Vajrapani）。再觀想自己戴著頭冠。頭冠中有佛及金剛杵等。或者有寶物，根據原本的法令使心堅固。觀世音就是一切諸佛清凈微妙的法身智。執金剛就是一切如來諸菩薩等堅固的菩提心。用六波羅蜜（Six Perfections）諸佛清凈戒律的大光明來描繪六根清凈相應。面向東方做如上的法事。這叫做最殊勝的佛菩提扇底迦法（Buddha Bodhi Shantikara）。其餘的法事可以思考後類推理解。如果是布瑟致迦（Busetzhiga），用金剛寶法。如果是阿毗遮羅迦（Abhichalaga），用金剛瞋法。再次，用金剛甲（Vajra Armor）攝取一切法。用金剛長命藥印（Vajra Longevity Medicine Seal）使修行者長命且有足夠的力量。用金剛吉祥印（Vajra Auspicious Seal）積聚一切財物。用金剛甲印護身。用金剛成就印（Vajra Accomplishment Seal）乘空而行。用大蓮華藥印（Great Lotus Medicine Seal）成就一切財物。成就一切法壇，用金剛壇印（Vajra Mandala Seal）。成就一切吉祥，用金剛王印（Vajra King Seal）。用左手執印，右手燒火。再次，如果想要家宅增長，用甘美的木頭做柴，以及用粳米燒。如果想要一切資具圓滿，用七穀子或者七寶等混合燒。如果想要最殊勝的擁護，用甘美的木頭及茅草莖塗油燒。如果想要長命，用甘美的木頭及俱盧草和酥油及果子等。用左手結執金則棒印（Vajra Scepter Seal）。
【English Translation】 English version: Depict Hu Xuanzi (a type of dance), a bathing pot, deerskin, and so on. On the south side, draw a conch shell holding the moon, a bladed knife, a lion, a wild boar, and so on. On the west side, draw a crescent-shaped wonderful hair knot seal, a bull banner seal, and so on. On the north side, draw a bronze chime, a banner, a peacock, a sheep, a chicken, and so on. Furthermore, adorn the four gates with Vajra seals and so on. Place the Vajra Hot Annoyance Seal at the east gate. Place the Vajra Treasure Seal at the south gate. Place the Vajra Lotus Seal at the west gate. Place the Vajra Hunkara Seal at the north gate. Also, set up sixteen great seals and so on. Erect pillars at the four corners, adorned with ornate trees. Arrange and offer to the Buddha according to the Dharma. The Buddha's Vajra Wisdom Great Expedient Dharma can eliminate all evils. If someone sees it, they can extinguish all sins. When performing this Dharma practice, visualize oneself as Avalokiteśvara (觀世音) or Vajrapani (執金剛). Furthermore, visualize oneself wearing a crown. Within the crown are the Buddha and a vajra, and so on. Or there may be treasures, according to the original decree, to make the mind firm. Avalokiteśvara is the pure and wonderful Dharmakaya wisdom of all Buddhas. Vajrapani is the firm Bodhicitta of all Tathagatas and Bodhisattvas. Use the great light of the Six Perfections (六波羅蜜) and the pure precepts of all Buddhas to depict the purity and correspondence of the six senses. Face eastward and perform the above Dharma practice. This is called the Most Supreme Buddha Bodhi Shantikara Dharma (佛菩提扇底迦法). Other Dharma practices can be understood by thinking and analogy. If it is Busetzhiga, use the Vajra Treasure Dharma. If it is Abhichalaga, use the Vajra Wrathful Dharma. Furthermore, use the Vajra Armor (金剛甲) to gather all Dharmas. Use the Vajra Longevity Medicine Seal (金剛長命藥印) to make the practitioner long-lived and have sufficient strength. Use the Vajra Auspicious Seal (金剛吉祥印) to accumulate all wealth. Use the Vajra Armor Seal to protect the body. Use the Vajra Accomplishment Seal (金剛成就印) to travel through the air. Use the Great Lotus Medicine Seal (大蓮華藥印) to accomplish all wealth. To accomplish all Dharma altars, use the Vajra Mandala Seal (金剛壇印). To accomplish all auspiciousness, use the Vajra King Seal (金剛王印). Hold the seal with the left hand and burn fire with the right hand. Furthermore, if you want the house to grow, use sweet wood as firewood and burn with japonica rice. If you want all resources to be complete, mix and burn seven grains or seven treasures, and so on. If you want the most supreme protection, use sweet wood and thatch stems coated with oil and burn. If you want longevity, use sweet wood and Kuru grass mixed with ghee and fruits, and so on. Form the Vajra Scepter Seal (執金則棒印) with the left hand.
。右手燒之。若欲調伏惡人用苦練棘針白芥子及墻土燒之。若以醋苦果子等燒之。一切怨者遠去。若欲一切歸信伏從以紫檀木及赤華燒之。若欲所使者皆依命不敢違。用苦棘木極須瞋想為之。若欲成就一切法取白芥子燒火。即得吉祥最勝。已上凈除業障內外光澤法竟。
次下第二入智三摩地諸佛境界實相智印法。而為頌曰。
自他欲清凈 兼除垢障法 次入三摩地 堅心通智法 先持三摩耶 次結堅智法 見法及極喜 字為智門法 秘印開心殿 攝入菩提法 智印法身字 堅牢菩提法 大力秘印明 護身摧障法 結蓮華三昧 隨樂部尊法 想依智種子 嚴成佛會法
初頌云自他欲清凈者。經云行者欲自未清凈及真言乃至亦自性清凈等。釋曰。長行經可解其義。秘密義者。先以思惟佛功德身清凈境性。即了一切諸法自性清凈。了一切法自性清凈。故此一切清凈法性入我身中。我同法性。是故清凈(余可知)。
頌云兼除垢障法者。經云復應思惟是諸眾生。及真言乃至息心攀緣勿令散亂等。釋曰。此中三段。初段長行可解。其秘密義者。佛智德藏一切如來各已成就。諸有情類皆有此藏成就。亦等愿諸如來遍皆建立為作加持。令諸有情皆得解脫。故云作是思惟能
【現代漢語翻譯】 現代漢語譯本：如果想用右手燒東西，如果要調伏惡人，就用苦楝樹枝、帶刺的荊棘、白芥子以及墻上的泥土來燒。如果用醋、苦果等東西來燒，一切怨敵都會遠遠離去。如果想讓所有人都歸順信服，就用紫檀木和紅色的花來燒。如果想讓所使用的人都聽從命令不敢違抗，就用苦棘木，並且必須帶著嗔恨的想法去做。如果想成就一切法，就取白芥子燒火，就能得到吉祥和最殊勝的結果。以上是凈除業障、內外光澤法的內容。
接下來是第二部分，進入智三摩地（Jnana-samadhi，智慧禪定）諸佛境界實相智印法（Jnana-mudra，智慧印）的法門。用偈頌來說明：
『自身與他人慾求清凈，兼能去除污垢和業障之法。 接下來進入三摩地（Samadhi，禪定），堅定內心，通達智慧之法。 首先持守三摩耶（Samaya，誓言），然後結堅固智慧之印。 見到法和極大的喜悅，『阿』字是智慧之門。 秘密之印開啟心殿，攝入菩提（Bodhi，覺悟）之法。 智慧之印是法身之字，是堅牢的菩提之法。 大力秘密之印和真言，能護身並摧毀障礙。 結蓮花三昧（Padma-samadhi，蓮花禪定），隨順喜樂，供養本尊。 觀想依靠智慧的種子字，莊嚴成就佛的集會。』
第一頌說『自身與他人慾求清凈』，經中說修行者想要自身未清凈，以及真言乃至自性清凈等等。解釋說，長行經文可以解釋其中的含義。秘密的含義是，首先要思惟佛的功德，身體清凈的境界和自性。即是明瞭一切諸法的自性清凈。明瞭一切法的自性清凈，因此一切清凈的法性進入我的身中，我與法性相同，所以是清凈的（其餘可以類推）。
頌中說『兼除垢障法』，經中說還應當思惟這些眾生，以及真言乃至止息攀緣，不要讓心散亂等等。解釋說，這裡有三段。第一段長行經文可以解釋。其中的秘密含義是，佛的智慧和功德寶藏，一切如來都已經成就。所有有情眾生都具有這個寶藏，也同樣發願諸如來普遍建立併爲他們加持，讓所有有情眾生都能得到解脫，所以說作這樣的思惟能夠...
【English Translation】 English version: If you want to burn something with your right hand, and if you want to subdue evil people, use branches of the Melia azedarach (bitter neem), thorny jujube branches, white mustard seeds, and soil from a wall to burn. If you burn with vinegar, bitter fruits, etc., all enemies will go far away. If you want everyone to submit and believe, use sandalwood and red flowers to burn. If you want those you employ to obey your orders without daring to disobey, use bitter jujube wood, and you must do it with angry thoughts. If you want to accomplish all dharmas, take white mustard seeds and burn them in the fire, and you will obtain auspiciousness and supreme victory. The above is the content of purifying karmic obstacles and achieving inner and outer radiance.
Next is the second part, the method of entering the Jnana-samadhi (wisdom concentration), the Jnana-mudra (wisdom seal) of the realm of all Buddhas, the reality of wisdom. Use verses to explain:
'The method of purifying oneself and others' desires, and also removing defilements and obstacles. Next, enter Samadhi (concentration), strengthen the mind, and attain the method of penetrating wisdom. First, uphold the Samaya (vow), then form the firm wisdom seal. Seeing the Dharma and great joy, the syllable 'Ah' is the gate of wisdom. The secret seal opens the heart palace, drawing in the Dharma of Bodhi (enlightenment). The wisdom seal is the syllable of the Dharmakaya (Dharma body), the firm Dharma of Bodhi. The powerful secret seal and mantra can protect the body and destroy obstacles. Form the Padma-samadhi (lotus concentration), follow joy and offer to the honored ones. Visualize relying on the seed syllable of wisdom, adorning and accomplishing the assembly of Buddhas.'
The first verse says 'Purifying oneself and others' desires,' the sutra says that the practitioner wants to purify himself, and the mantra and even self-nature are pure, etc. The explanation says that the prose of the sutra can explain its meaning. The secret meaning is that first, one should contemplate the merits of the Buddha, the state of purity of the body and self-nature. That is, understanding that the self-nature of all dharmas is pure. Understanding that the self-nature of all dharmas is pure, therefore all pure Dharma-nature enters my body, and I am the same as Dharma-nature, so it is pure (the rest can be inferred).
The verse says 'Also removing defilements and obstacles,' the sutra says that one should also contemplate these sentient beings, and the mantra and even stopping clinging, not letting the mind be distracted, etc. The explanation says that there are three sections here. The first section of the prose of the sutra can explain it. The secret meaning is that the treasure of the Buddha's wisdom and merits, all Tathagatas have already accomplished. All sentient beings have this treasure, and they also vow that all Tathagatas will universally establish and bless them, so that all sentient beings can be liberated, so it is said that such contemplation can...
除一切障礙等。二經云。又作是念凡所障者乃至憶念菩提心等。釋曰。三垢所纏實難除斷。佛智菩提一念相應即便滅盡。廣贊菩提心如華嚴等。此經所說直入直修直滿直證。即於此生得如來地善巧智故。三經云。又諸世間一切眾生乃至無量差別等。釋曰。眾生妄業所熏邪網所覆。見善知識翻成怨對。聞甘露法謗讟俱興。造種種惡業受種種苦身。猶如工巧能成眾相。自造自怖不知自致其然。如是眾多故云種種妄想工巧所成無量差別。
頌云次入三摩地者。經云見諸眾生有如斯過。乃至勿令散亂等。釋曰。余文可解。此中雲阿婆頗那伽者。阿之言無。婆頗那伽者識也。三摩地平等持也。伽者身也。應云無識身平等持也。入此定者能治攀緣散亂等障。故云不應動心及身支節。唇齒俱合兩目似閉。息心攀緣勿令散亂也。問曰入此定者有何利益。答曰若內識散亂外塵所牽。識隨諸塵起種種妄見。隨見隨念即為無量諸垢之所纏縛。以是因緣淪溺生死。故以此定而止息之。又問曰。此定唯止識不起。不與世塵而相和合。如諸佛境界。出世實相百千三昧出入自在動不動等。入有不有入無不無。有無常一一即無量無量即一。而復熾然廣大建立常住其中不礙不沒。如是智用勝妙功德自他利行雲何得之。答曰前之定門漸學大乘及小乘等
【現代漢語翻譯】 現代漢語譯本 除一切障礙等。《二經》云：『又作是念，凡所障者，乃至憶念菩提心等。』釋曰：三垢所纏，實難除斷，佛智菩提，一念相應，即便滅盡。廣贊菩提心如《華嚴》等。此經所說，直入、直修、直滿、直證，即於此生得如來地善巧智故。《三經》云：『又諸世間一切眾生，乃至無量差別等。』釋曰：眾生妄業所熏，邪網所覆，見善知識翻成怨對，聞甘露法謗讟俱興，造種種惡業，受種種苦身，猶如工巧能成眾相，自造自怖，不知自致其然。如是眾多，故云種種妄想工巧所成無量差別。
頌云：次入三摩地者。《經》云：『見諸眾生有如斯過，乃至勿令散亂等。』釋曰：余文可解。此中雲阿婆頗那伽（Avabhāsanāga）者，阿之言無，婆頗那伽（Avabhāsanāga）者識也，三摩地（Samādhi）平等持也，伽者身也，應云無識身平等持也。入此定者，能治攀緣散亂等障，故云不應動心及身支節，唇齒俱合，兩目似閉，息心攀緣，勿令散亂也。問曰：入此定者有何利益？答曰：若內識散亂，外塵所牽，識隨諸塵，起種種妄見，隨見隨念，即為無量諸垢之所纏縛，以是因緣，淪溺生死。故以此定而止息之。又問曰：此定唯止識不起，不與世塵而相和合，如諸佛境界，出世實相，百千三昧（Samādhi）出入自在，動不動等，入有不有，入無不無，有無常一一即無量，無量即一，而復熾然廣大建立，常住其中，不礙不沒，如是智用勝妙功德，自他利行雲何得之？答曰：前之定門，漸學大乘及小乘等。
【English Translation】 English version Eliminating all obstacles, etc. The Second Sutra says: 'Furthermore, one should contemplate that all obstacles, even up to the recollection of the Bodhi mind, etc.' Explanation: Being entangled by the three poisons is truly difficult to eliminate and sever. However, with the wisdom of the Buddha and the Bodhi mind, a single thought in accordance with it will extinguish them completely. The Bodhi mind is extensively praised in texts such as the Avatamsaka Sutra (Huayan Jing). What this sutra speaks of is direct entry, direct practice, direct fulfillment, and direct realization, thus attaining the skillful wisdom of the Tathagata ground in this very life. The Third Sutra says: 'Furthermore, all sentient beings in the world, even up to limitless differences, etc.' Explanation: Sentient beings are tainted by the karma of delusion and covered by the net of wrong views. When they encounter virtuous teachers, they turn them into enemies. When they hear the nectar of the Dharma, slander and abuse arise together. They create all kinds of evil deeds and suffer all kinds of painful bodies, just like a craftsman who can create various forms. They create their own fear and do not know how they brought it about. Because there are so many like this, it is said that the limitless differences are created by various deluded thoughts and skillful fabrications.
The verse says: Next, entering Samadhi (Samādhi). The Sutra says: 'Seeing that all sentient beings have such faults, even to the point of not letting them be scattered, etc.' Explanation: The remaining text can be understood. Here, Avabhāsanāga (阿婆頗那伽) is mentioned. 'A' means 'without.' Avabhāsanāga (婆頗那伽) means 'consciousness.' Samadhi (三摩地) means 'equal holding.' 'Ga' means 'body.' It should be said: 'Equal holding of a body without consciousness.' Entering this Samadhi can cure the obstacles of clinging and scattering, etc. Therefore, it is said that one should not move the mind or the limbs of the body, the lips and teeth should be closed together, the eyes should appear closed, the mind should cease clinging, and one should not let it be scattered. Question: What are the benefits of entering this Samadhi? Answer: If the inner consciousness is scattered and pulled by external dust, the consciousness follows the various dusts and gives rise to all kinds of deluded views. Following these views and thoughts, one becomes entangled by limitless defilements, and because of this cause, one drowns in birth and death. Therefore, this Samadhi is used to stop it. Question: This Samadhi only stops the consciousness from arising and does not harmonize with worldly dust, like the realm of the Buddhas, the true nature of transcendence, the hundreds of thousands of Samadhis (三昧) with freedom to enter and exit, movement and non-movement, etc. Entering existence without existence, entering non-existence without non-existence, existence and non-existence are constant, each one is limitless, and the limitless is one, and yet it is blazing and vast, established permanently within, without obstruction or submergence. How can such wisdom, wondrous merits, and self-and-other benefiting actions be obtained? Answer: The previous gate of Samadhi is gradually learned through the Mahayana and Hinayana, etc.
。及於外道同由此定。小乘以之為畢竟。外道不深各各有異。漸學大乘者以為方便。息攀緣故。若頓入者亦不由之。一切色塵為佛事故。色相境界智所轉。故智性無礙無量用故。若怖于塵境愛樂空寂智無所用。愚拙之深網也。如此之徒其類非一。或作聲聞或為外道。悲哉可愍痛惜之甚。是故佛說其智慧門難解難入一切聲聞辟支佛所不能知。若欲入者如下經中廣宣說耳。
頌云堅心通智法者。經云諦觀虛空無量諸佛及真言等乃至常得隨順等。釋曰。欲入智門當觀智相。欲成智用加於智種。是以仰觀諸佛身加唵字。唵字者佛德藏也。又以眼置么吒字令智慧明發。智慧明發故諸佛所贊。故云常得隨順等。于中可解其加持真言。秘密義者所謂佛德金剛三昧智慧眼也。以此三昧通智慧門能令智慧內外和合。誰不降伏誰不隨順故。悉帝耶等尚得隨順。悉帝耶者無情物等。共秘此名故不顯說也。
頌先持三昧耶者。經云作此法已即結三昧耶及真言乃至是名金剛合掌等。釋曰所以結此明印。謂自智器開發與佛智同光。彼此和合一味無二故。此明印能和合之。其秘密義者名佛德金剛三昧合也。其印相如經所說可解。
頌次結堅牢智者。經云又即此印諸度盡本及真言等。釋曰。此明印者能成就智身。智雖和合當令成就。
【現代漢語翻譯】 現代漢語譯本：至於外道也同樣通過這種禪定（定：指禪定）達到某種境界。小乘修行者認為這是最終的解脫。外道對此理解不深，各有各的差異。逐漸學習大乘佛法的人認為這是一種方便法門，爲了止息攀緣之心。如果頓悟的人則不需要經過這個階段。一切色塵（色塵：指外界的各種物質現象）都是爲了成就佛的事業，因為色相境界能被智慧所轉化。因此，智慧的本性是無礙的，具有無量的作用。如果害怕塵境，喜愛空寂，那麼智慧就無用武之地，這是愚昧至深的羅網。像這樣的人不止一種。有些人成為聲聞乘的修行者，有些人則成為外道。真是可悲可嘆，令人痛心。因此，佛說智慧之門難以理解，難以進入，一切聲聞和辟支佛（辟支佛：又名緣覺，是比聲聞果位更高一級的修行者）都無法完全瞭解。如果想進入智慧之門，可以參考經中的詳細闡述。
頌詞說：『堅定心念通達智慧之法』。經中說：『仔細觀察虛空，無量的佛和真言等等，乃至常常能夠隨順』。解釋說：想要進入智慧之門，應當觀察智慧的相狀。想要成就智慧的作用，就要增加智慧的種子。因此，仰觀諸佛之身，加上唵字（唵字：代表佛的功德寶藏）。又用眼睛注視么吒字，使智慧光明煥發。因為智慧光明煥發，所以受到諸佛的讚歎。所以說『常常能夠隨順』等等。從中可以理解其加持真言的秘密含義，也就是佛德金剛三昧智慧眼。用這種三昧通達智慧之門，能夠使智慧內外和合。誰能不被降伏？誰能不隨順？所以，悉帝耶（悉帝耶：指無情之物）等等尚且能夠隨順。悉帝耶指的是無情之物等等，因為共同保守這個秘密，所以不明顯地說出來。
頌詞說：『首先持誦三昧耶』。經中說：『做了這個法之後，就結三昧耶印和持誦真言，乃至這叫做金剛合掌』。解釋說：之所以要結這個明印，是因為要開發自身的智慧之器，使之與佛的智慧同放光明，彼此和合，成為一體，沒有差別。這個明印能夠使之和合。它的秘密含義叫做佛德金剛三昧合。印相如經中所說，可以理解。
頌詞說：『其次結堅牢智印』。經中說：『又用這個印，所有的度盡本及真言等等』。解釋說：這個明印能夠成就智慧之身。智慧即使和合，也應當使之成就。
【English Translation】 English version: As for the heretics, they also attain a certain state through this samadhi (定: referring to samadhi). The practitioners of the Hinayana (小乘) consider it the ultimate liberation. The heretics do not have a deep understanding of this, and each has their own differences. Those who gradually learn Mahayana (大乘) Buddhism consider it a convenient method to stop clinging thoughts. Those who attain sudden enlightenment do not need to go through this stage. All material phenomena (色塵: referring to all external material phenomena) are for the sake of accomplishing the Buddha's work, because the realm of material appearances can be transformed by wisdom. Therefore, the nature of wisdom is unobstructed and has immeasurable functions. If one fears the material realm and loves emptiness and tranquility, then wisdom will be useless, and this is a deep net of ignorance. There are more than one kind of people like this. Some become practitioners of the Sravaka Vehicle (聲聞乘), and some become heretics. It is truly sad and regrettable, and heartbreaking. Therefore, the Buddha said that the gate of wisdom is difficult to understand and difficult to enter, and all Sravakas and Pratyekabuddhas (辟支佛: also known as Pratyekabuddha, is a practitioner of a higher level than Sravaka) cannot fully understand it. If you want to enter the gate of wisdom, you can refer to the detailed explanations in the sutras.
The verse says: 'Firmly hold the mind and penetrate the Dharma of wisdom.' The sutra says: 'Carefully observe the void, the immeasurable Buddhas and mantras, etc., and always be able to follow accordingly.' The explanation says: If you want to enter the gate of wisdom, you should observe the appearance of wisdom. If you want to accomplish the function of wisdom, you must increase the seed of wisdom. Therefore, look up to the bodies of the Buddhas and add the syllable Om (唵字: representing the treasure of the Buddha's merits). Also, focus the eyes on the syllable Mata, so that the light of wisdom shines brightly. Because the light of wisdom shines brightly, it is praised by the Buddhas. Therefore, it is said 'always be able to follow accordingly' and so on. From this, one can understand the secret meaning of its empowering mantra, which is the Buddha's virtue, Vajra Samadhi, and the eye of wisdom. Using this samadhi to penetrate the gate of wisdom can make wisdom internally and externally harmonious. Who cannot be subdued? Who cannot follow accordingly? Therefore, even Siddhiyas (悉帝耶: referring to inanimate objects) and so on can follow accordingly. Siddhiyas refers to inanimate objects, etc., because they jointly keep this secret, so it is not explicitly stated.
The verse says: 'First hold the Samaya.' The sutra says: 'After doing this practice, form the Samaya mudra and recite the mantra, and this is called the Vajra joined palms.' The explanation says: The reason for forming this bright mudra is to develop one's own vessel of wisdom, so that it emits the same light as the Buddha's wisdom, and they harmonize with each other, becoming one without difference. This bright mudra can make them harmonize. Its secret meaning is called the Buddha's virtue Vajra Samadhi union. The mudra's appearance is as described in the sutra, and can be understood.
The verse says: 'Next form the firm wisdom mudra.' The sutra says: 'Also use this mudra, all the perfections, the original nature, and the mantra, etc.' The explanation says: This bright mudra can accomplish the body of wisdom. Even if wisdom is harmonized, it should be accomplished.
是故以此而加持之。秘密義者金剛三昧牢結縛也。欲令成就不可壞故。
頌見法及極喜者。經云又如金剛縛及真言乃至佛子等秘印等。釋曰佛我智合。復已堅牢成法界宮。自性圓滿。即以明印而顯發之。由明印力了見實相。此名見法三昧耶印明也。其秘密義者。三昧耶者等引也。平等引發令明瞭見故。薩怛梵(三合)者入我等我入等也。一性相故(下皆準此)佛以此明印加持有情。能令覺悟故名佛子。
頌見法及極喜者。經云又結極喜印及真言乃至度如針是等也。釋曰。由前加持了見智性。無與等故念持希有便入極喜三昧。即以明印而用加持。故名極喜三昧耶。秘密義者。薩怛梵(三合)者我入入我。護者喜躍也。蘇啰多者妙極也。三昧耶者等引也。謂等引入我我入彼等喜躍妙極也。佛加持故智印印之。印如經說可解。
頌字為智門法者。經云復結金剛縛印乃至為心門戶等。釋曰。以法界智相堅明無際將嚴其德。非門不從故以怛羅(二合)吒字為心門戶。字性寶體光為其門。若欲開者加於智印。是故即結開門印也。
頌秘印開心法者。經云三遍誦此秘明三摩心上及真言乃至有大殿堂等。釋曰。印相可解其秘密義者。佛德金剛堅智印能開智寶門。怛羅吒者寶門也。
頌攝入菩提法者。經
【現代漢語翻譯】 現代漢語譯本：因此，用這個來加持。秘密的含義是金剛三昧牢固地結合在一起。爲了使其成就而不可破壞。
頌揚見法和極喜的人。經書中說，又如金剛縛和真言，乃至佛子等秘密印等。解釋說，佛與我的智慧合一。又已經堅固地成就了法界宮。自性圓滿。就用明印來顯發它。由於明印的力量，了見實相。這叫做見法三昧耶印明。它的秘密含義是，三昧耶就是等引。平等地引發，使人明瞭地看見。薩怛梵（三合）的意思是入我等我入等。因為是一性（下面的都照此理解）。佛用這個明印加持有情，能夠使他們覺悟，所以叫做佛子。
頌揚見法和極喜的人。經書中說，又結極喜印和真言，乃至度如針等。解釋說，由於前面的加持，了見智慧的自性。因為沒有可以與之相比的，所以念持這種稀有的狀態，就進入了極喜三昧。就用明印來加持。所以叫做極喜三昧耶。秘密的含義是，薩怛梵（三合）的意思是我入入我。護的意思是喜悅跳躍。蘇啰多的意思是妙極。三昧耶的意思是等引。意思是等引入我，我入彼等，喜悅妙極。佛加持的緣故，用智印來印證它。印如經書所說，可以理解。
頌揚字為智門法的人。經書中說，又結金剛縛印，乃至為心門戶等。解釋說，用法界智慧的形象，堅固明亮而無邊際，將要莊嚴它的德行。沒有門就無法進入，所以用怛羅（二合）吒字作為心門戶。字的自性、寶體光就是它的門。如果想要打開它，就加上智印。所以就結開門印。
頌揚秘印開心法的人。經書中說，三遍誦唸這個秘密明，三次摩在心上，以及真言，乃至有大殿堂等。解釋說，印相可以理解，它的秘密含義是，佛德金剛堅固的智慧印，能夠打開智慧寶門。怛羅吒的意思是寶門。
頌揚攝入菩提法的人。經
【English Translation】 English version: Therefore, use this to bless it. The secret meaning is that the Vajra Samadhi is firmly bound together, to make it achieve and be indestructible.
Praising those who see the Dharma and have great joy. The sutra says, 'Also like the Vajra Bond and mantra, and even secret seals such as the Buddha's children.' The explanation says, 'The Buddha and my wisdom are united. Moreover, it has firmly established the Dharmadhatu Palace. Its self-nature is complete. It is revealed with the Bright Seal. Due to the power of the Bright Seal, one clearly sees the true nature.' This is called the Samaya Bright Seal of Seeing the Dharma. Its secret meaning is that Samaya means 'equal induction.' It equally induces, causing one to clearly see. 'Satatvam' (triad) means 'entering me, I entering, etc.' Because it is of one nature (the following are understood in the same way). The Buddha uses this Bright Seal to bless sentient beings, enabling them to awaken, hence the name 'Buddha's children.'
Praising those who see the Dharma and have great joy. The sutra says, 'Also forming the Great Joy Seal and mantra, and even measuring like a needle, etc.' The explanation says, 'Due to the previous blessing, one clearly sees the nature of wisdom. Because there is nothing comparable to it, contemplating and holding this rare state, one enters the Great Joy Samadhi.' Then, the Bright Seal is used for blessing. Therefore, it is called the Great Joy Samaya. The secret meaning is that 'Satatvam' (triad) means 'I enter, entering me.' 'Hura' means 'joyful leaping.' 'Surata' means 'extremely wonderful.' 'Samaya' means 'equal induction.' It means equally inducing me to enter, I entering them, joyful leaping, extremely wonderful. Because of the Buddha's blessing, it is sealed with the Wisdom Seal. The seal, as described in the sutra, can be understood.'
Praising those who use the letter as the Dharma of the Wisdom Gate. The sutra says, 'Also forming the Vajra Bond Seal, and even as the gate of the heart, etc.' The explanation says, 'Using the image of the Dharmadhatu wisdom, firm, bright, and boundless, it will adorn its virtue. Without a gate, one cannot enter, so the letter 'Taratrata' (diphthong) is used as the gate of the heart. The nature of the letter, the light of the precious body, is its gate. If one wants to open it, add the Wisdom Seal. Therefore, the Opening Gate Seal is formed.'
Praising those who use the Secret Seal to open the heart. The sutra says, 'Recite this secret mantra three times, rub it on the heart three times, and the mantra, and even there is a great hall, etc.' The explanation says, 'The image of the seal can be understood, its secret meaning is that the Buddha's virtuous Vajra firm wisdom seal can open the treasure gate of wisdom. 'Taratrata' means 'treasure gate.'
Praising those who gather into the Bodhi Dharma. The
云復想面前有一闇字及真言乃至句義皆自悟了等。釋曰。智門開已當嚴智德即便攝入菩提種子。所謂闇字也。故云諦觀字上遍有光明輝赫照曜也。諦想成就便當攝入。故云結金剛召入印。是印力故佛德菩提安住心殿。既安住已了了明見。猶如月輪普照法界。是名智德菩提相。其秘密義者。謂佛德金剛三昧中安菩提種也。謂明見闇字變如月輪住心殿中。其印如經所明也。猶智德菩提住心中故。故云能了過去未來現在乃至皆自悟了等也。
頌云智印法身字堅牢菩提法者。經云復結金剛拳及印相乃至意密以能執持故名金剛拳等。釋曰。印相法可解。其秘密義者。謂佛德金剛三昧法界智印。以印印之。由印力故能令成就法界菩提身。[金*(離-禸+ㄆ)]字法界種。相形如圓塔名法身塔。金剛拳者佛堅智相也。以佛堅智持於法身。印智菩提能令成就堅牢德藏。故名封閉心殿。乃至名金剛拳等。
頌以大力印明護身摧障法者。經云復分金剛拳為二。及真言乃至皆得清凈等。釋曰。謂已上初凈身口。次住堅智。又與菩提和合。德藏圓成故。加大力明王護身摧難故。云以此印頭上右旋等如經可知。
頌即結三昧耶隨樂部尊法者。經云復結金剛蓮華及真言乃至得為尊主等。釋曰。如上結護已。隨自樂為部主三昧耶
【現代漢語翻譯】 現代漢語譯本：云又想到面前有一個『闇』字（A字，象徵無明），以及真言乃至句義都自己領悟了等等。《釋》中解釋說：智慧之門開啟后，應當莊嚴智慧之德，隨即攝入菩提種子，所說的就是『闇』字。所以說仔細觀察『闇』字，上面遍佈光明，輝煌照耀。仔細觀想成就后，就應當攝入，所以說結金剛召入印。因為印的力量，佛的功德菩提安住在心殿中。既然安住了，就清清楚楚地明見，猶如月輪普照法界，這叫做智德菩提相。其中的秘密意義是說，佛的功德金剛三昧中安放菩提種子。說明明見『闇』字變化如月輪，住在心殿中，其印如經文所說明。猶如智德菩提住在心中，所以說能夠了解過去、未來、現在，乃至都自己領悟了等等。 頌中說：智印法身字堅牢菩提法。《經》中說：又結金剛拳及印相，乃至意密以能執持，所以名叫金剛拳等等。《釋》中解釋說：印相法可以理解。其中的秘密意義是說，佛的功德金剛三昧法界智印，用印來印證它。由於印的力量，能夠令成就法界菩提身。『[金*(離-禸+ㄆ)]』字（Vajra）是法界種子，相形如圓塔，名叫法身塔。金剛拳是佛的堅固智慧之相。用佛的堅固智慧執持法身，印證智慧菩提，能夠令成就堅牢的功德寶藏，所以名叫封閉心殿，乃至名叫金剛拳等等。 頌中以大力印明護身摧障法。《經》中說：又分金剛拳為二，以及真言乃至都得到清凈等等。《釋》中解釋說：這是說已經完成了初次清凈身口，其次安住于堅固智慧，又與菩提和合，功德寶藏圓滿成就，所以用大力明王護身摧毀災難，所以說用這個印在頭上右旋等等，如經文可知。 頌中說：即結三昧耶隨樂部尊法。《經》中說：又結金剛蓮華及真言，乃至得為尊主等等。《釋》中解釋說：如上面結界守護之後，隨自己所樂作為部主三昧耶（Samaya，誓言）。
【English Translation】 English version: Furthermore, one contemplates the 'A' syllable (A letter, symbolizing ignorance) and the mantra, even to the point of comprehending the meaning of the phrases themselves. The commentary explains: Once the gate of wisdom is opened, one should adorn the virtues of wisdom and immediately incorporate the Bodhi seed, which is referred to as the 'A' syllable. Therefore, it is said that upon careful observation of the 'A' syllable, light pervades it, shining brilliantly. Once this contemplation is accomplished, one should incorporate it, hence the phrase 'forming the Vajra summoning mudra'. Because of the power of this mudra, the Buddha's virtues and Bodhi reside in the heart-palace. Once they reside there, one clearly sees, like the moon illuminating the Dharma realm, which is called the aspect of wisdom-virtue Bodhi. The secret meaning is that the Bodhi seed is placed within the Buddha's virtue Vajra Samadhi. It means clearly seeing the 'A' syllable transforming into a moon wheel residing in the heart-palace, the mudra being as described in the sutra. It is like wisdom-virtue Bodhi residing in the heart, hence the saying that one can understand the past, future, and present, and even comprehend everything oneself. The verse says: 'The wisdom-mudra Dharma-body syllable is the firm Bodhi Dharma.' The sutra says: 'Again, form the Vajra fist and mudra, even the mind-secret, because it can uphold, it is called the Vajra fist, etc.' The commentary explains: The mudra-aspect Dharma can be understood. The secret meaning is that the Buddha's virtue Vajra Samadhi Dharma-realm wisdom-mudra is used to seal it. Because of the power of the mudra, it can enable the accomplishment of the Dharma-realm Bodhi-body. The '[金*(離-禸+ㄆ)]' syllable (Vajra) is the Dharma-realm seed, shaped like a round stupa, called the Dharma-body stupa. The Vajra fist is the aspect of the Buddha's firm wisdom. Using the Buddha's firm wisdom to uphold the Dharma-body, sealing the wisdom Bodhi, can enable the accomplishment of a firm treasure of virtue, hence the name 'sealing the heart-palace', and even 'Vajra fist', etc. The verse uses the mighty light-mudra to protect the body and destroy obstacles. The sutra says: 'Again, divide the Vajra fist into two, and the mantra, even all become pure, etc.' The commentary explains: This means that one has already completed the initial purification of body and speech, then dwells in firm wisdom, and is united with Bodhi, the treasure of virtue is perfectly accomplished, therefore the mighty light-king protects the body and destroys calamities, so it is said to rotate this mudra clockwise on the head, etc., as can be known from the sutra. The verse says: 'Immediately form the Samaya according to the desired division's honored Dharma.' The sutra says: 'Again, form the Vajra lotus and mantra, even to become the honored lord, etc.' The commentary explains: After forming the boundary protection as above, according to one's own desire, act as the division's lord Samaya (Samaya, vow).
印於心頂。然後唸誦本部真言。經中唯有蓮華部三昧耶明印。餘四所無者。略故不列。若欲解者。唯改缽頭摩句安金剛句寶句羯磨句法界句。即是余句皆同。思之可解。印相亦隨句改之如經下文具說其相也。若樂廣大觀察如來實相無盡莊嚴藏三摩地者。應當如后次第安立善觀察之。於此門下妙莊嚴相依智種建立佛會。而為頌曰。
妙智凈內外 依種子建立 世界妙相法 想諸佛所依 成等正覺法 如來神變相 秘密三昧相
頌妙智凈內外者。經云複次凈妙智慧乃至等同虛空等。釋曰六塵六識等性空為體。一切所有皆悉一如。眾生執心於中對礙。欲建妙相先智除之。故云觀察內外皆無所有也。自性平等無初中后。故云又觀三世法等同虛空。入是空三摩地時不見身之與心。內外寂能觀所觀皆同一大空。若聲聞種姓多者于中沉住智不起動。外道于中起惡尋求。或見有邊或見無邊或見非有非無邊等。乃至各各別生於見等。菩薩于中智慧善巧建立種種微妙相用。入佛境界得佛加持。佛加持故於百千三昧出入無礙。即能遍至一切諸佛及諸菩薩大會之中供養禮拜咨問法義。而身心不動不沒。即能遍入眾生界中教化無盡諸眾生類。而其身心不著不礙。若能如是心不間斷正修行者。一念一時無前無後與如來等。即
【現代漢語翻譯】 現代漢語譯本：將（手印）印在心和頭頂。然後唸誦這部經的真言。經中只有蓮華部（Padma，蓮花部）的三昧耶（Samaya，誓言）明印，其餘四部沒有的原因是，因為內容簡略所以沒有列出。如果想理解，只需要將『缽頭摩』（Padma，蓮花）替換成『金剛』（Vajra，金剛）、『寶』（Ratna，寶）、『羯磨』（Karma，業）、『法界』（Dharmadhatu，法界）即可。其餘部分都相同。仔細思考就能理解。手印的相也隨著語句改變，如下文詳細說明的那樣。如果喜歡廣大地觀察如來的真實相，以及無盡莊嚴藏三摩地（Samadhi，三摩地），應當按照後面的次第安立，好好地觀察。在這門下，依靠智慧種子建立佛會，併爲此作頌說：
妙智凈內外 依種子建立 世界妙相法 想諸佛所依 成等正覺法 如來神變相 秘密三昧相
解釋『頌妙智凈內外』。經中說：『再次，清凈微妙的智慧乃至等同虛空等。』解釋說：六塵（感官對像）、六識（感官意識）等以性空為本體。一切所有都完全一樣。眾生執著於心，在其中產生對立和障礙。想要建立微妙的相，首先要用智慧去除這些障礙。所以說觀察內外都沒有任何東西。自性平等，沒有開始、中間和結束。所以說又觀察三世法等同虛空。進入這種空三摩地時，看不到身體和心，內外寂靜，能觀和所觀都同一于大空。如果聲聞（Śrāvaka，聲聞）種姓的人多，就會在其中沉溺，智慧無法生起。外道（Tirthika，外道）在其中產生邪惡的尋求，或者看到有邊，或者看到無邊，或者看到非有非無邊等，乃至各自產生不同的見解等。菩薩（Bodhisattva，菩薩）在其中運用智慧，巧妙地建立種種微妙的相和作用。進入佛的境界，得到佛的加持。因為佛的加持，所以在百千三昧中出入無礙。就能遍至一切諸佛以及諸菩薩的大會之中，供養、禮拜、諮詢佛法要義。而身心不動不沒。就能遍入眾生界中，教化無盡的眾生。而他的身心不執著，沒有障礙。如果能夠這樣心不間斷地正確修行，一念一時，沒有先後，就與如來（Tathāgata，如來）相等。即
【English Translation】 English version: Imprint (the mudra) on the heart and top of the head. Then recite the mantra of this scripture. In this scripture, only the Samaya (Samaya, vow) Mudra of the Padma (Padma, Lotus) family is present. The reason the other four families are not included is because the content is abbreviated. If you want to understand, you only need to replace 'Padma' (Padma, Lotus) with 'Vajra' (Vajra, Diamond), 'Ratna' (Ratna, Jewel), 'Karma' (Karma, Action), 'Dharmadhatu' (Dharmadhatu, Realm of Dharma). The rest is the same. Think carefully and you can understand. The appearance of the mudra also changes with the phrase, as described in detail in the following text. If you enjoy extensively observing the true form of the Tathagata (Tathāgata, Thus Come One) and the Samadhi (Samadhi, Concentration) of the inexhaustible Adornment Treasury, you should establish and carefully observe it according to the following order. Under this gate, rely on the wisdom seed to establish the Buddha assembly, and compose a verse for it:
Subtle Wisdom, Pure Inside and Out, Established Based on the Seed The World's Wonderful Appearance of Dharma, Imagine What the Buddhas Rely On The Dharma of Achieving Perfect Enlightenment, The Miraculous Transformation of the Tathagata The Appearance of the Secret Samadhi
Explaining 'Verse: Subtle Wisdom, Pure Inside and Out'. The scripture says: 'Furthermore, pure and subtle wisdom is even equal to space, etc.' The explanation says: The six sense objects (sense objects), the six consciousnesses (sense consciousnesses), etc., take emptiness as their essence. Everything is completely the same. Sentient beings are attached to the mind, creating opposition and obstacles within it. If you want to establish a wonderful appearance, you must first use wisdom to remove these obstacles. Therefore, it is said that observing inside and out, there is nothing at all. The self-nature is equal, without beginning, middle, or end. Therefore, it is said that observing the Dharma of the three times is equal to space. When entering this empty Samadhi, you cannot see the body and mind. Inside and outside are silent, and the observer and the observed are the same in the great emptiness. If there are many people of the Śrāvaka (Śrāvaka, Hearer) lineage, they will be immersed in it, and wisdom will not arise. The Tirthika (Tirthika, non-Buddhist) generate evil seeking within it, either seeing a boundary, or seeing no boundary, or seeing neither existence nor non-existence, etc., and even each generating different views, etc. Bodhisattvas (Bodhisattva, Enlightenment Being) skillfully establish various subtle appearances and functions within it, using wisdom. Entering the realm of the Buddha, they receive the blessing of the Buddha. Because of the Buddha's blessing, they can enter and exit hundreds of thousands of Samadhis without hindrance. They can reach all the Buddhas and Bodhisattvas in the great assembly, making offerings, paying homage, and consulting the Dharma. And their body and mind do not move or sink. They can enter the realm of sentient beings, teaching and transforming endless sentient beings. And their body and mind are not attached or hindered. If one can cultivate correctly in this way without interruption, one thought, one moment, without before or after, is equal to the Tathagata (Tathāgata, Thus Come One). That is
於此生滿足佛地。法如下說隨所樂為。
頌依種子建立世界妙相法者。經云即于下方想有琰字。乃至既想如上諸部座已等。釋曰。如上入大空三摩地已。即以決定妙智于下方空際想有琰字。黑光流佈變為風輪。風輪大力持于地輪。輪皆黑色。是名風地種也。此中與毗盧遮那經文安立世界別也。應如彼說具足修行。如前想已於地輪際佈列劍字。放雜色光成輪圍山。名為甘露海岸也。以[金(離-禸+ㄆ)]字法界種子字大白色悲光。想成如來毗盧遮那于虛空中名法身種也(注雨相。如經)。想缽羅(二合)字。字放金色光變為金龜廣大無際吉祥種也。想𠶹哩字。放黃色光為黃金蓮華。蓮華藏種也(其相如經)想缽啰(二合)吽[金(離-禸+ㄆ)]等三字。放雜寶色光成妙顯山(舊云妙高)名堅勝法界座種也(其相如經說)今人共號為須彌座者從此立名。非是須彌盧山四寶所成者。此妙座高顯猶如彼山。故以喻之。山有八面面各有門。于中空同八大菩薩常所居宮也。而諸菩薩各據一面而演說法。于其室內乃有十方諸佛微塵大會。此經略故不列。三藏教授次第具安立之。故云而有八面等。又想[金*(離-禸+ㄆ)]等五字者。謂于臺上以此五字。上隨位而安布之。五字放光和合共成四方大殿。于大殿中隨於字
【現代漢語翻譯】 現代漢語譯本： 在此生圓滿佛的境界。以下所說的法，可以隨自己喜好而修習。
關於依種子建立世界美妙景象的方法。經中說：『就在下方觀想有琰字（yam，風輪種子字）。』乃至『已經觀想如上的各部座等。』解釋說：如前進入大空三摩地后，就以決定的妙智在下方的空際觀想有琰字，黑光流佈變為風輪。風輪以大力支撐地輪，輪都是黑色的。這稱為風地種。』這裡與《毗盧遮那經》中安立世界的方法不同，應當按照《毗盧遮那經》所說具足修行。如前觀想后，在地輪邊緣排列劍字（kham，空間種子字），放出雜色光形成輪圍山，名為甘露海岸。以[金(離-禸+ㄆ)]字（hūṃ，種子字）法界種子字大白色悲光，觀想成如來毗盧遮那（Vairocana，光明遍照）于虛空中，名為法身種（如同經中所述的雨相）。觀想缽羅(二合)字（pra，光明種子字），此字放出金色光變為金龜，廣大無際，是吉祥種。觀想𠶹哩字（hrīḥ，蓮花種子字），放出黃色光為黃金蓮華，是蓮華藏種（其景象如同經中所述）。觀想缽啰(二合)吽[金(離-禸+ㄆ)]等三字，放出雜寶色光，形成妙顯山（舊稱妙高山），名為堅勝法界座種（其景象如同經中所述）。現在人們共同稱之為須彌座，就是從此立名的，並非是須彌盧山（Sumeru，妙高山）由四寶所成。這個妙座高顯猶如彼山，所以用它來比喻。山有八面，每面都有門，其中空同八大菩薩常所居住的宮殿。而諸菩薩各據一面而演說法，在其室內乃有十方諸佛微塵大會。此經簡略所以沒有列出，三藏教授次第具足安立之，所以說而有八面等。又觀想[金*(離-禸+ㄆ)]等五字，是指在臺上以此五字，上隨位置而安布之。五字放光和合共同形成四方大殿，在大殿中隨著字
【English Translation】 English version: In this life, one attains the complete Buddha-land. The Dharma as follows can be practiced according to one's preference.
Regarding the method of establishing the wondrous appearance of the world based on seeds. The sutra says: 'Immediately below, visualize the syllable yaṃ (wind wheel seed syllable).' And so on, 'Having visualized the above-mentioned seats and so forth.' The explanation says: 'After entering the Samadhi of Great Emptiness as before, then with decisive wondrous wisdom, visualize the syllable yaṃ in the lower space, black light flowing and transforming into a wind wheel. The wind wheel supports the earth wheel with great force, and the wheels are all black. This is called the wind-earth seed.' Here, the establishment of the world differs from that in the Vairocana Sutra; one should practice fully according to what is said in the Vairocana Sutra. After visualizing as before, arrange the syllable khaṃ (space seed syllable) at the edge of the earth wheel, emitting variegated light to form the surrounding mountains, called the nectar coast. With the syllable hūṃ (seed syllable), the Dharma-realm seed syllable, great white light of compassion, visualize the Tathagata Vairocana (the Illuminator) in the empty space, called the Dharmakaya seed (like the rain aspect described in the sutra). Visualize the syllable pra (light seed syllable), this syllable emits golden light and transforms into a golden turtle, vast and boundless, it is the auspicious seed. Visualize the syllable hrīḥ (lotus seed syllable), emitting yellow light as a golden lotus flower, it is the lotus treasury seed (its appearance is as described in the sutra). Visualize the three syllables pra hūṃ [金(離-禸+ㄆ)] and so on, emitting variegated jewel-colored light, forming the wondrously manifested mountain (formerly called Mount Meru), called the firm and victorious Dharma-realm seat seed (its appearance is as described in the sutra). What people now commonly call the Sumeru seat is named from this, it is not that Mount Sumeru (Mount Meru) is made of four jewels. This wondrous seat is high and prominent like that mountain, so it is used as a metaphor. The mountain has eight faces, each face has a gate, and within it is the same as the palaces where the eight great Bodhisattvas constantly reside. And the Bodhisattvas each occupy one face and expound the Dharma, and within their rooms there is an assembly of dust-mote Buddhas from the ten directions. This sutra is brief so it does not list them, the Tripitaka teachings establish them fully in order, so it says that there are eight faces and so on. Also, visualizing the five syllables [金(離-禸+ㄆ)] and so on, refers to using these five syllables on the platform, placing them according to their positions. The five syllables emit light and combine to form a great hall in the four directions, and within the great hall, following the syllables
位結成五峰樓閣。名為五峰大殿也。其中莊嚴如經廣明之。乃至莫呼羅伽等王奏妙歌舞等。各于樓閣下隨五字位成金剛輪漫荼羅等。一一輪內各有三種子字以為佛座。如經所明於五座中[金*(離-禸+ㄆ)]字輪中種子所變成師子座者。師子者諸獸中王。于諸獸中游行無畏。故盧舍那佛亦復如是。諸法之王于諸法中變化無礙。故據師子座也。于吽字輪中種子所變為象座者。其象力用諸獸力用無能過者。金剛部王共據其上表以堅力。無掛礙故。于怛羅字輪中種子所變為馬座者。其諸世間尊貴吉祥莫先於馬。馬有慧用世以為寶。灌頂法王以之為座。表以灌頂具吉祥故。于纈哩(二合)字輪中種子所變孔雀座者。其諸世間以孔雀鳥而為瑞禽。此禽麗狀具種種色。復有明慧善應時宜。轉法輪王以之為座。表以轉大法輪不非器故。于阿字輪中種子所變加樓羅座者。此鳥威力能降諸龍。諸龍所居四大海中。迦樓羅鳥隨所向方龍即降伏。不空業王以之為座。表以智用。隨方羯磨攝引人天一切諸龍。無不歸者。謂佛菩薩隨攝隨歸無有違者。如是次第應深知之。故云既想如上諸部座已等。
頌想諸佛所依成等正覺法者。經云次想諸部一切如來及十六大菩薩乃至無礙事業巧方便智等。釋曰。此一段經文安立不次也。應云於前五部座
【現代漢語翻譯】 現代漢語譯本 結整合五峰樓閣，名為五峰大殿。其中的莊嚴景象如《廣明經》所詳述。乃至莫呼羅伽（Mahoraga，一種人面蛇身的非人）等王演奏美妙的歌舞等，各自在樓閣下隨著五字位形成金剛輪壇城等。每一個輪內各有三種子字作為佛座。如經文所說，在五座中，[金(離-禸+ㄆ)]字輪中的種子所變成的獅子座，獅子是百獸之王，在所有野獸中*無畏。所以盧舍那佛（Vairocana，光明遍照佛）也同樣如此，是諸法之王，在一切法中變化無礙，所以安坐于獅子座。在吽（Hūṃ）字輪中種子所變成的象座，大象的力量是所有野獸中沒有能超過的，金剛部王（Vajra family king）共同安坐其上，表示堅固的力量，沒有掛礙的緣故。在怛羅（Traṃ）字輪中種子所變成的馬座，在世間一切尊貴吉祥的事物中，沒有比馬更優先的。馬具有智慧，世人視其為寶。灌頂法王（Abhiṣeka Dharma King）用它作為座位，表示灌頂具有吉祥的含義。在纈哩(二合)（Hrih）字輪中種子所變的孔雀座，在世間，人們將孔雀鳥視為吉祥的禽鳥。這種鳥外形華麗，具有各種顏色，並且具有明智，善於應時。轉法輪王（Dharmacakra Pravartana King）用它作為座位，表示轉大法輪不會選擇不適合的根器。在阿（A）字輪中種子所變迦樓羅（Garuda，一種大鵬金翅鳥）座，這種鳥威力強大，能夠降伏諸龍。在諸龍所居住的四大海中，迦樓羅鳥無論飛向哪個方向，龍都會立即降伏。不空業王（Amoghasiddhi Karma King）用它作為座位，表示以智慧的力量，無論用何種羯磨（Karma，行為）都能攝引人天一切諸龍，沒有不歸順的。也就是說，佛菩薩無論如何攝受，都會歸順，沒有違背的。像這樣次第應當深入瞭解。所以說，『既想如上諸部座已等』。 頌想諸佛所依成等正覺法。經云次想諸部一切如來及十六大菩薩乃至無礙事業巧方便智等。釋曰。此一段經文安立不次也。應云於前五部座
【English Translation】 English version Having assembled into a five-peaked pavilion, it is named the Five-Peaked Great Hall. Its adornments are as detailed in the Extensive Illumination Sutra. Even the Mahoragas (Mahoraga, a non-human being with a human face and a serpent's body) and other kings perform wondrous songs and dances, each forming Vajra Mandala wheels beneath the pavilions according to the positions of the five syllables. Within each wheel, there are three seed syllables serving as Buddha seats. As the sutra explains, among the five seats, the lion seat transformed from the seed syllable in the [金*(離-禸+ㄆ)] syllable wheel: the lion is the king of beasts, fearless among all creatures. Therefore, Vairocana Buddha (Vairocana, the Buddha of Universal Light) is also like this, the king of all dharmas, unimpeded in transformations among all dharmas, hence seated on the lion seat. The elephant seat transformed from the seed syllable in the Hūṃ (Hūṃ) syllable wheel: the elephant's strength surpasses that of all other beasts. The Vajra family king (Vajra family king) jointly sits upon it, symbolizing firm strength, without any obstructions. The horse seat transformed from the seed syllable in the Traṃ (Traṃ) syllable wheel: among all noble and auspicious things in the world, none precedes the horse. The horse possesses wisdom and is regarded as a treasure by the world. The Abhiṣeka Dharma King (Abhiṣeka Dharma King) uses it as a seat, symbolizing that the Abhiṣeka possesses auspiciousness. The peacock seat transformed from the seed syllable in the Hrih (Hrih) syllable wheel: in the world, the peacock is regarded as an auspicious bird. This bird has a beautiful appearance with various colors, and it also possesses wisdom and is good at adapting to the times. The Dharmacakra Pravartana King (Dharmacakra Pravartana King) uses it as a seat, symbolizing that the turning of the great Dharma wheel does not choose unsuitable vessels. The Garuda (Garuda, a large golden-winged bird) seat transformed from the seed syllable in the A (A) syllable wheel: this bird has great power and can subdue all dragons. In the four great oceans where the dragons reside, the Garuda bird, wherever it flies, the dragons immediately submit. The Amoghasiddhi Karma King (Amoghasiddhi Karma King) uses it as a seat, symbolizing that with the power of wisdom, no matter what Karma (Karma, action) is used, it can gather and guide all dragons of humans and gods, and none will fail to return. That is to say, Buddhas and Bodhisattvas, no matter how they receive, will submit and not disobey. Such a sequence should be deeply understood. Therefore, it is said, 'Having contemplated the seats of the above-mentioned families, etc.' Praising and contemplating the Dharma of complete and perfect enlightenment that all Buddhas rely on. The sutra says, 'Next, contemplate all the Tathagatas of the various families and the sixteen great Bodhisattvas, even the unobstructed skillful means of wisdom, etc.' The commentary says, 'This section of the sutra is not in the correct order. It should say, 'In the previous five family seats.'
上各想有月輪。于月輪中想有微妙蓮華臺蕊圓具。即于師子座上月輪中想有四面毗盧遮那佛。以諸如來所持之身坐彼座上。又想阿閦鞞等四方諸佛各據本座也。及十六大菩薩並四波羅蜜施設。四種內供養四種外供養及四攝菩薩等。及賢劫千佛菩薩諸大金剛二十八部等諸神。皆以本三摩地各各想彼差別記契等。此等事相皆從毗盧遮那佛法界身圓輪光內而現。如是阿閦鞞佛諸如來等坐此未久成等正覺。悉得一切如來普賢之心。乃至獲四灌頂智等(如經廣說之)初云四面毗盧遮那者。釋曰。所謂鑁字輪中法身如來四面圓滿。向四方作三昧相也。
次下頌如來神變相秘密三昧相者謂已下諸門五方如來十六菩薩四波羅蜜及內外四供養四攝諸菩薩等。一一皆有無量甚深智用智門秘密境界無礙神變三昧之相。廣如下明。
第一一切如來普賢金剛三昧門。頌曰。
諸佛普賢心 秘密神變相 親承普教示 授五菩提智(不別釋之)
初頌諸佛普賢心者。經云爾時金剛界至秘明末。于中四門不同。一舉報。二顯體。三明行。四護念。經爾時毗盧遮那佛此舉報也。釋曰所謂行大日如來事遍滿法界純以大金剛王而共圍繞以為宮殿毗盧遮那處中而住。梵云毗盧遮那。此翻最高顯廣眼藏如來。毗者最高顯也。盧遮那者
【現代漢語翻譯】 現代漢語譯本： 然後觀想每個方位都有月輪。在月輪中觀想有微妙的蓮花臺，花蕊圓滿具備。就在獅子座上的月輪中觀想有四面毗盧遮那佛（Vairocana Buddha，光明遍照佛），以諸如來所持之身端坐其上。又觀想阿閦鞞佛（Akshobhya Buddha，不動佛）等四方諸佛各據本座。以及十六大菩薩，並四波羅蜜（Four Pāramitās，四種波羅蜜多）的施設，四種內供養、四種外供養及四攝菩薩等。以及賢劫千佛、菩薩、諸大金剛、二十八部等諸神。都以各自的本三摩地，各自觀想那些差別記契等。這些事相都從毗盧遮那佛的法界身圓輪光內顯現。如此阿閦鞞佛等諸如來坐在這裡不久，成就等正覺，全部獲得一切如來普賢之心，乃至獲得四灌頂智等（如經文廣說）。最初說四面毗盧遮那，解釋說：所謂鑁（vam）字輪中法身如來四面圓滿，向四方作出三昧相。
接下來頌揚如來神變相秘密三昧相，是指以下各門，五方如來、十六菩薩、四波羅蜜及內外四供養、四攝諸菩薩等。一一都有無量甚深智用、智門秘密境界、無礙神變三昧之相。詳細情況如下文說明。
第一，一切如來普賢金剛三昧門。頌曰：
諸佛普賢心 秘密神變相 親承普教示 授五菩提智（不另作解釋）
最初頌揚諸佛普賢心，經文說：爾時金剛界至秘明末。其中四門不同：一、舉報；二、顯體；三、明行；四、護念。經文『爾時毗盧遮那佛』，這是舉報。解釋說：所謂行大日如來事，遍滿法界，純以大金剛王而共同圍繞，以為宮殿，毗盧遮那處在中央而住。梵文毗盧遮那，翻譯為最高顯廣眼藏如來。毗，是最高顯。盧遮那，是廣眼藏。
【English Translation】 English version: Then, contemplate that each direction has a moon disc. Within the moon disc, contemplate a subtle lotus pedestal, with complete and perfect stamens. Right on the lion throne within the moon disc, contemplate the Four-Faced Vairocana Buddha (Vairocana Buddha, the Buddha of Universal Light), seated upon it with the body held by all Tathagatas. Also, contemplate Akshobhya Buddha (Akshobhya Buddha, the Immovable Buddha) and other Buddhas of the four directions, each occupying their respective seats. And the Sixteen Great Bodhisattvas, along with the arrangement of the Four Pāramitās (Four Perfections), the four internal offerings, the four external offerings, and the Four Sangraha Bodhisattvas (Four Ways of Gaining Disciples). As well as the Thousand Buddhas of the Bhadrakalpa (Fortunate Aeon), Bodhisattvas, all the Great Vajras, the Twenty-Eight Classes, and other deities. All of them, with their respective original Samadhis, contemplate those different distinguishing marks, etc. These phenomena all manifest from within the Dharma-realm body's circular light of Vairocana Buddha. Thus, Akshobhya Buddha and other Tathagatas, sitting here for a short time, attain perfect enlightenment, all obtaining the heart of Samantabhadra (Universal Worthy) of all Tathagatas, and even obtaining the Four Initiatory Wisdoms, etc. (as extensively explained in the scriptures). Initially, it is said that the Four-Faced Vairocana, which is explained as: the Dharmakaya Tathagata in the 'vam' (seed syllable) wheel is complete on all four sides, making the Samadhi mudra towards the four directions.
Next, the verse praises the miraculous transformation aspect and secret Samadhi aspect of the Tathagata, referring to the following gates, the Five Dhyani Buddhas, the Sixteen Bodhisattvas, the Four Pāramitās, and the four internal and external offerings, the Four Sangraha Bodhisattvas, etc. Each and every one has immeasurable profound wisdom functions, wisdom-gate secret realms, unobstructed miraculous transformation Samadhi aspects. The details are explained below.
First, the Samadhi Gate of the Universal Worthy Vajra of all Tathagatas. The verse says:
The heart of Samantabhadra of all Buddhas, the secret miraculous transformation aspect Personally receiving the universal teachings, bestowing the five wisdoms of enlightenment (not explained separately)
Initially, the verse praises the heart of Samantabhadra of all Buddhas, the scripture says: At that time, the Vajradhatu (Diamond Realm) reaches the end of the secret illumination. Among them, the four gates are different: first, reporting; second, revealing the essence; third, clarifying the practice; fourth, protecting and remembering. The scripture 'At that time, Vairocana Buddha,' this is the reporting. It is explained as: what is practiced is the deeds of Mahavairocana Tathagata, pervading the entire Dharma-realm, purely with the Great Vajra King surrounding it together, taking it as the palace, with Vairocana residing in the center. The Sanskrit word Vairocana is translated as the Supremely Manifest Vast Eye Treasury Tathagata. 'Vai' means supremely manifest. 'Rocana' means vast eye treasury.
廣眼也。先有翻為遍照王如來也。又有翻為大日如來此並略而名義闕也。又此如來亦名佛菩薩眼如來。亦名諸佛菩薩母。亦名諸佛菩薩最上廣博清凈藏也。所謂諸佛菩薩依之明見故。諸佛菩薩于中出生故。一切賢聖于中住故。又此大日如來常住。滿虛空法界量微塵等諸佛身相。一一身相皆無中邊。又無增減。故毗盧遮那大經說。為無盡莊嚴藏三昧也。經云持一切如來身以為其體。第二顯體也。釋曰。無緣智明遍滿虛空。一切佛身即一佛身也。經即入一切如來至三摩地等。第三明行也。釋曰。此中雲三昧耶者正翻為等持三摩地。地者正翻為等念(舊云等至)謂遍一切處等持自智。即入一切如來智也。即入一切普賢智。持此智行猶如金剛。入有情界平等攝受而護念之故。華嚴經云。佛身普放大光明。色相無邊極清凈。如雲充滿一切土。處處稱揚佛功德。光明所照咸歡喜。眾生有苦悉除滅。各令恭敬起慈心。此是如來自在用(如彼廣說)經從其至拔折羅薩埵等。此第四護念也。釋曰。此中雲阿毗三昧耶者。正翻為無上等持。舊翻為護念也。如金剛般若云善護念。是謂從諸佛一切普賢金剛智中出此秘明。故云無上。以此秘明加持有情令最堅牢故。秘明義者。一切有情皆是金剛也。故稱拔折羅薩埵。謂修行者起大悲心以一切智愿
【現代漢語翻譯】 現代漢語譯本 廣眼，先前有翻譯為遍照王如來（Vairocana，光明遍照一切處的如來），又有翻譯為大日如來（Mahavairocana，偉大的太陽如來），這些都是簡略的稱呼，名義並不完整。而且這位如來也被稱為佛菩薩眼如來，也被稱為諸佛菩薩之母，也被稱為諸佛菩薩最上廣博清凈藏。之所以這樣稱呼，是因為諸佛菩薩依靠它才能明見一切，諸佛菩薩從中出生，一切賢聖都安住于其中。而且這位大日如來常住於世，其身相充滿虛空法界，如同微塵一樣眾多，每一個身相都沒有起始和終結，也沒有增多和減少。所以《毗盧遮那大經》（Mahavairocana Sutra）說，這是無盡莊嚴藏三昧（Samadhi，禪定）。 經文說：『持一切如來身以為其體』，這是第二點，闡釋其本體。解釋說：無緣智的光明遍滿虛空，一切佛身即是一個佛身。經文說：『即入一切如來至三摩地等』，這是第三點，闡釋其修行。解釋說：這裡說的三昧耶（Samaya，誓約），正確的翻譯是『等持』，也就是三摩地（Samadhi，禪定）。『地』正確的翻譯是『等念』（舊譯為『等至』），意思是普遍在一切處所保持自智的等持，也就是進入一切如來的智慧。即進入一切普賢（Samantabhadra，普遍的賢者）的智慧，保持這種智慧的修行猶如金剛，進入有情眾生的世界，平等地攝受和護念他們。 《華嚴經》（Avatamsaka Sutra）說：『佛身普放大光明，色相無邊極清凈，如雲充滿一切土，處處稱揚佛功德。光明所照咸歡喜，眾生有苦悉除滅，各令恭敬起慈心。』這就是如來的自在作用（如經中所廣說）。經文說：『從其至拔折羅薩埵（Vajrasattva，金剛薩埵）等』，這是第四點，護念。解釋說：這裡說的阿毗三昧耶（Abhisamaya，現觀），正確的翻譯是『無上等持』，舊譯為『護念』。如同《金剛般若經》（Vajra Prajna Sutra）所說『善護念』。這就是說，從諸佛一切普賢金剛智中產生這種秘密的明咒，所以說是『無上』。用這種秘密的明咒加持有情眾生，使他們最為堅牢。秘密明咒的含義是，一切有情眾生都是金剛，所以稱為拔折羅薩埵（Vajrasattva，金剛薩埵），意思是修行者發起大悲心，以一切智慧和願力。
【English Translation】 English version 'Wide Eye'. Previously, it was translated as Vairocana Tathagata (Vairocana, the Tathagata whose light illuminates everywhere). It was also translated as Mahavairocana Tathagata (Mahavairocana, the Great Sun Tathagata). These are all abbreviated names, and their meanings are incomplete. Moreover, this Tathagata is also called the Buddha-Bodhisattva Eye Tathagata, the Mother of all Buddhas and Bodhisattvas, and the Supreme, Vast, and Pure Treasury of all Buddhas and Bodhisattvas. It is so called because all Buddhas and Bodhisattvas rely on it to clearly see everything, all Buddhas and Bodhisattvas are born from it, and all sages dwell within it. Furthermore, this Mahavairocana Tathagata constantly abides, and its form fills the Dharma Realm of empty space, as numerous as dust particles. Each form has no beginning or end, nor does it increase or decrease. Therefore, the Mahavairocana Sutra says that this is the Samadhi (Samadhi, meditation) of the inexhaustible adorned treasury. The sutra says: 'Holding the body of all Tathagatas as its essence.' This is the second point, explaining its essence. The explanation says: The light of unconditioned wisdom pervades empty space, and the bodies of all Buddhas are one Buddha body. The sutra says: 'Immediately entering all Tathagatas to Samadhi, etc.' This is the third point, explaining its practice. The explanation says: The Samaya (Samaya, vow) mentioned here is correctly translated as 'equal holding', which is Samadhi (Samadhi, meditation). 'Dhi' is correctly translated as 'equal thought' (formerly translated as 'equal attainment'), meaning universally maintaining the equal holding of one's own wisdom in all places, which is entering the wisdom of all Tathagatas. That is, entering the wisdom of all Samantabhadra (Samantabhadra, the Universal Worthy), maintaining this wisdom practice like a vajra, entering the world of sentient beings, equally embracing and protecting them. The Avatamsaka Sutra says: 'The Buddha's body universally emits great light, its form is boundless and extremely pure, like clouds filling all lands, everywhere praising the Buddha's merits. Those illuminated by the light are all joyful, the sufferings of sentient beings are all extinguished, each is caused to respectfully arise with a compassionate heart.' This is the self-mastery of the Tathagata (as extensively explained in the sutra). The sutra says: 'From it to Vajrasattva (Vajrasattva, the Diamond Being), etc.' This is the fourth point, protection and mindfulness. The explanation says: The Abhisamaya (Abhisamaya, direct realization) mentioned here is correctly translated as 'supreme equal holding', formerly translated as 'protection and mindfulness'. As the Vajra Prajna Sutra says, 'Well protect and be mindful.' This means that this secret mantra comes from the wisdom of all Buddhas, all Samantabhadra, and the Vajra. Therefore, it is said to be 'supreme'. Using this secret mantra to bless sentient beings, making them the most firm. The meaning of the secret mantra is that all sentient beings are Vajras, therefore they are called Vajrasattva (Vajrasattva, the Diamond Being), meaning that practitioners generate great compassion with all wisdom and vows.
入普賢海住有情界。復以明心三業秘密加持令諸有情住堅牢身。能如是入者。爾時行者身不至彼。亦不住此。心不住此亦不著彼。滿法界量無前無後。以明智觀察令無障礙。入出相用分明不滯。如是入者是名得入普賢金剛最初行海。若展轉能入神變境界不滯不礙。是名入於一切如來普賢功德無盡藏海也。
頌秘密神變相者。經說秘明時至既示現己等。此中智用境界不同有十二門。一依因。二顯本。三應實。四顯相。五顯力。六還源。七顯智。八示相。九明德。十顯實。十一普現。十二感應。經云說秘明時從一切如來普賢之心。此第一依因也。釋曰。一切諸佛現神變時非無因。故謂從如來智入普賢心。若不爾者礙而不遍。無智故有礙。無行故不遍。經云爲眾多月輪至菩提心已。此第二顯本也。釋曰。謂菩提心者萬德之源眾行之本。是故如來先顯心相。清凈圓滿猶如月輪。即大菩提相也。以此心相遍有情處。諸有情類數乃無量故曰眾多。一切有情遇菩提光皆得清凈。故云出現普凈一切眾生界也。發菩提心者應如是行。若越此者非菩提心也。經云于諸佛所圍繞而住。此第三應實也。釋曰。諸佛菩提勝相圓滿體性凝寂。離空不空。從佛心生還依佛住。以智力故不散不沒也。又佛加持故不出于彼有情之心。而復等於諸佛。
【現代漢語翻譯】 現代漢語譯本：進入普賢海，安住于有情眾生的境界。再次以明心的身、語、意三業秘密加持，使一切有情眾生安住于堅固之身。能夠這樣進入的人，那時行者的身不在此處，也不在彼處；心不執著於此，也不執著于彼。充滿法界的量，沒有前後之分。以明智觀察，使其沒有障礙。進入和出來的相用分明而不停滯。像這樣進入，就叫做證入了普賢金剛最初的行海。如果輾轉能夠進入神變境界，沒有停滯沒有阻礙，這就叫做進入了一切如來普賢功德無盡藏海。
讚頌秘密神變之相，經中說『秘明之時，既已示現自身』等等。這其中智慧的運用和境界不同，有十二個門。一是依因，二是顯本，三是應實，四是顯相，五是顯力，六是還源，七是顯智，八是示相，九是明德，十是顯實，十一是普現，十二是感應。經中說『說秘明時，從一切如來普賢之心』，這是第一依因。解釋說：一切諸佛顯現神變時，不是沒有原因的。所以說從如來的智慧進入普賢的心。如果不是這樣，就會有阻礙而不周遍。沒有智慧就會有阻礙，沒有行動就不會周遍。經中說『為眾多月輪至菩提心已』，這是第二顯本。解釋說：所謂菩提心，是萬德的根源，眾行的根本。因此如來先顯現心的相狀，清凈圓滿猶如月輪，就是大菩提的相。以這個心相遍佈有情眾生之處。有情眾生的數量是無量的，所以說眾多。一切有情遇到菩提之光，都能得到清凈，所以說出現普凈一切眾生界。發菩提心的人應該這樣修行。如果超越了這個，就不是菩提心。經中說『于諸佛所圍繞而住』，這是第三應實。解釋說：諸佛菩提殊勝的相，圓滿的體性凝定寂靜，離空非空。從佛心生起，還依佛而住。以智慧的力量，所以不散失也不隱沒。又因為佛的加持，所以不離開那些有情眾生的心，而又等同於諸佛。
【English Translation】 English version: Entering the Samantabhadra Sea and dwelling in the realm of sentient beings. Again, with the secret blessings of the three karmas (body, speech, and mind) of illuminating the mind, enabling all sentient beings to dwell in a firm body. One who can enter in this way, at that time, the practitioner's body is neither here nor there; the mind is neither attached to this nor attached to that. Filling the measure of the Dharma realm, without before or after. Observing with clear wisdom, making it without obstruction. The appearance and function of entering and exiting are clear and without stagnation. Entering in this way is called attaining entry into the initial practice sea of Samantabhadra Vajra. If one can enter the realm of miraculous transformations in succession, without stagnation or hindrance, this is called entering the inexhaustible treasury sea of all Tathagatas' Samantabhadra merits.
Praising the aspect of secret miraculous transformations, the sutra says, 'When the secret illumination time arrives, one manifests oneself,' and so on. Within this, the application of wisdom and the realm are different, having twelve gates. First, reliance on cause; second, manifestation of the essence; third, corresponding to reality; fourth, manifestation of form; fifth, manifestation of power; sixth, returning to the source; seventh, manifestation of wisdom; eighth, showing the form; ninth, clarifying virtue; tenth, manifesting reality; eleventh, universal manifestation; twelfth, response and interaction. The sutra says, 'Speaking of the secret illumination time, from the heart of all Tathagatas Samantabhadra,' this is the first reliance on cause. Explanation: When all Buddhas manifest miraculous transformations, it is not without cause. Therefore, it is said to enter the heart of Samantabhadra from the wisdom of the Tathagata. If it were not so, it would be obstructed and not pervasive. Without wisdom, there is obstruction; without action, there is no pervasiveness. The sutra says, 'For many moon wheels, having reached the Bodhi mind,' this is the second manifestation of the essence. Explanation: The so-called Bodhi mind is the source of myriad virtues and the foundation of all practices. Therefore, the Tathagata first manifests the aspect of the mind, pure and complete like a moon wheel, which is the aspect of great Bodhi. With this aspect of the mind pervading the places of sentient beings. The number of sentient beings is immeasurable, therefore it is said 'many'. All sentient beings who encounter the light of Bodhi can attain purity, therefore it is said 'appearing and universally purifying all realms of sentient beings'. One who generates the Bodhi mind should practice in this way. If one goes beyond this, it is not the Bodhi mind. The sutra says, 'Dwelling surrounded by all Buddhas,' this is the third corresponding to reality. Explanation: The excellent aspect of the Bodhi of all Buddhas, the complete essence is solidified and tranquil, neither empty nor non-empty. Arising from the Buddha's heart, it still relies on the Buddha to dwell. Because of the power of wisdom, it is neither scattered nor hidden. Moreover, because of the Buddha's blessings, it does not leave the hearts of those sentient beings, and is equal to all Buddhas.
法界身輪周圍而住。爾時諸佛菩提不增。有情菩提不減。入佛菩提應如是住。經云于月輪中至拔折羅等者。此第四顯相也。釋曰。佛心菩提依由智起圓凝而住表空不空。各于其中現差別智相也。故云出現一切如來種種智拔折羅也。所謂于諸輪中一一智相也。即普賢菩提輪內現五股相。不空菩提輪中金剛鉤相。第三弓相。第四歡喜相。乃至十六大菩薩等各各智相。及四波羅蜜四攝四供養等。一切眷屬差別之相也。如是之相皆是法界菩提。周圍月輪之所出現。如是智相於諸月輪所出現者。各欲顯有實相力變。又表如來智菩提業身無礙成就。令諸有情有勝修證。故如下門次第一一別明。經云以其普賢至堅牢故等。此第五顯力也。釋曰。謂各一切如來智菩提心有無礙用者。謂由如來普賢行遍一切處堅牢加持故。而能成就種種相用也。故云以其普賢故金剛薩埵三摩地極堅牢故也。經云如來神力故入毗盧遮那佛心至一體等。此第六還源也。釋曰。所謂如上佛心菩提及與智相。本從心起還入佛心。以表相用一體性故。以佛神力出入無礙。為欲成就一智相用遍一切處。故一切智相從此建立。應知一智即一切智一切智即一智也。是故已下諸門皆云金剛薩埵三摩地極堅牢故。經云又從心流出滿虛空界成立五峰光明者。此第七顯智也。釋曰。
【現代漢語翻譯】 現代漢語譯本 法界身輪周圍而住。此時諸佛的菩提心不會增加，眾生的菩提心也不會減少。進入佛的菩提心應當這樣安住。《經》中說在月輪中直到金剛杵等，這是第四種顯現的形象。解釋說：佛的菩提心依靠智慧生起，圓滿凝聚而安住，表示空與不空。各自在其中顯現不同的智慧形象。所以說出現一切如來種種智慧金剛杵。所謂在各個輪中一一顯現智慧形象。即普賢菩提輪內顯現五股金剛杵的形象，不空菩提輪中顯現金剛鉤的形象，第三是弓的形象，第四是歡喜的形象，乃至十六大菩薩等各自的智慧形象，以及四波羅蜜、四攝、四供養等一切眷屬不同的形象。這樣的形象都是法界菩提，周圍月輪所顯現的。這些智慧形象在各個月輪中顯現，各自想要顯示有實相的力量變化，又表示如來的智慧菩提業身沒有障礙地成就，令眾生有殊勝的修證。所以下面按照次第一一分別說明。《經》中說以普賢直到堅牢的緣故等，這是第五種顯現力量。解釋說：說各個一切如來的智慧菩提心有無礙的作用，是因為如來普賢行遍一切處堅牢加持的緣故，而能夠成就種種形象作用。所以說以普賢的緣故，金剛薩埵（Vajrasattva）三摩地（Samadhi，禪定）極其堅牢的緣故。《經》中說如來的神力進入毗盧遮那佛（Vairocana）心直到一體等，這是第六種還源。解釋說：所謂如上佛的菩提心以及智慧形象，本來從心生起還進入佛心，以表示形象作用一體性的緣故。以佛的神力出入沒有障礙，爲了成就一種智慧形象作用遍一切處，所以一切智慧形象從此建立。應當知道一種智慧即一切智慧，一切智慧即一種智慧。因此下面各個門都說金剛薩埵三摩地極其堅牢的緣故。《經》中說又從心流出充滿虛空界成立五峰光明，這是第七種顯現智慧。解釋說：
【English Translation】 English version Dwelling around the Dharmadhatu body-mandala. At this time, the Bodhi of all Buddhas does not increase, and the Bodhi of sentient beings does not decrease. One should dwell in the Bodhi of the Buddha in this way. The sutra says, 'In the moon mandala, up to the Vajra,' etc., this is the fourth manifested appearance. The explanation says: The Bodhi of the Buddha's mind arises from wisdom, is perfectly condensed, and dwells, representing emptiness and non-emptiness. Each manifests different wisdom appearances within it. Therefore, it is said that all Tathagatas (Tathagata, 如來) appear with various wisdom Vajras. That is, each wisdom appearance appears in each mandala. Namely, within the Samantabhadra (Samantabhadra, 普賢) Bodhi mandala, the appearance of a five-pronged Vajra appears; in the Amoghasiddhi (Amoghasiddhi, 不空) Bodhi mandala, the appearance of a Vajra hook appears; the third is the appearance of a bow; the fourth is the appearance of joy; and so on, up to the wisdom appearances of the sixteen great Bodhisattvas, as well as the different appearances of all retinue members such as the four Paramitas (Paramita, 波羅蜜), the four Sangrahas (Sangraha, 四攝), and the four offerings. Such appearances are all Dharmadhatu Bodhi, manifested by the surrounding moon mandala. These wisdom appearances manifest in each moon mandala, each desiring to reveal the power of true reality transformation, and also representing the unimpeded accomplishment of the Tathagata's wisdom, Bodhi, karma, and body, enabling sentient beings to have superior cultivation and realization. Therefore, the following doors are explained separately one by one in order. The sutra says, 'Because of Samantabhadra, up to steadfastness,' etc., this is the fifth manifested power. The explanation says: Saying that each and every Tathagata's wisdom Bodhi mind has unimpeded function means that because of the Tathagata's Samantabhadra practice pervading all places with steadfast blessing, it is able to accomplish various appearances and functions. Therefore, it is said, 'Because of Samantabhadra, the Vajrasattva (Vajrasattva, 金剛薩埵) Samadhi (Samadhi, 三摩地) is extremely steadfast.' The sutra says, 'Because of the Tathagata's divine power, entering the heart of Vairocana Buddha (Vairocana, 毗盧遮那佛) up to oneness,' etc., this is the sixth returning to the source. The explanation says: What is said above about the Buddha's Bodhi mind and wisdom appearances originally arises from the mind and returns to the Buddha's mind, in order to represent the oneness of appearance and function. With the Buddha's divine power, there is unimpeded entry and exit, in order to accomplish one wisdom appearance function pervading all places, so all wisdom appearances are established from this. It should be known that one wisdom is all wisdom, and all wisdom is one wisdom. Therefore, in all the following doors, it is said, 'The Vajrasattva Samadhi is extremely steadfast.' The sutra says, 'Also, from the mind flows forth, filling the empty realm, establishing the light of the five peaks,' this is the seventh manifested wisdom. The explanation says:
謂如來一心一法界智遍一切處。常光照用應世分位。現五峰光明。光明者智也。即五智門也。顯法次第入有由故。五智門者初金剛三昧智。次寶印灌頂智。三清凈法輪智。四羯磨妙業智。五如來法界智。此五智光即一切如來普賢藏相也。若有入者從普賢心起菩提行。入如來處住五智相。唸唸遍法界光明。於四威儀念持不間。是人名為常住如來法界金剛三昧也。經云時彼光至住佛掌中等。此第八示相也。釋曰。謂一切如來五峰光明如法界塵數。各各體無中邊。佛神力故成就堅牢五股智相。住佛掌中。此五智相從三輪生。即此三輪有十行相。一一行相皆佛智菩提之所成就。是故五峰上下十住位。此十行相攝諸有情常無動壞。是故令住如來掌中也。所以者何。欲令眾生所得堅牢等此無異故。若有有情見此相者。即見如來普賢菩提三業法界常住五智秘密光明也。是人以為一切如來共所護念者也。經云復從拔折羅至世界等者。此第九明德也。釋曰。如來智德無量無邊差別莊嚴遍一切剎。謂眾生無量故諸佛智德亦復無量。如是無量從一心三業。五智光生起。令破有情種種五欲。成就有情無礙五眼三身五智。故云種種色相及遍照等也。經云于光明五峰至如來身心者。此第十顯實也。釋曰。此諸如來三業法界身輪實智妙相無量無邊。故
【現代漢語翻譯】 現代漢語譯本 說如來的一心一法界智周遍一切處，常光照耀，應化世間，分位而現五峰光明。光明即是智慧，也就是五智門。顯示佛法次第，進入存在的原因。五智門分別是：初，金剛三昧智；次，寶印灌頂智；三，清凈法輪智；四，羯磨（Karma）妙業智；五，如來法界智。這五智光明就是一切如來普賢藏的相。若有人進入此境界，從普賢（Samantabhadra）的心中生起菩提（Bodhi）之行，進入如來的境界，安住於五智之相，唸唸周遍法界光明，於行住坐臥四威儀中念持不斷。這樣的人被稱為常住如來法界金剛三昧。經中說『當時那光明來到，安住在佛的掌中』等等，這是第八種示相。解釋說，一切如來的五峰光明如法界塵數般眾多，各自本體沒有中邊。佛的神力成就了堅牢的五股智相，安住在佛的掌中。這五智之相從三輪（身、口、意）而生，這三輪有十種行相，每一種行相都是佛智菩提所成就的。因此，五峰上下有十住位。這十種行相攝持所有的有情眾生，常無動壞，所以令其安住在如來掌中。為什麼呢？想要讓眾生所得的堅牢如同此般沒有差異。若有有情眾生見到此相，就見到了如來普賢菩提三業法界常住五智秘密光明。這樣的人被認為是一切如來共同護念的。經中說『又從金剛杵（Vajra）到世界』等等，這是第九種明德。解釋說，如來的智慧功德無量無邊，差別莊嚴，周遍一切剎土。說眾生無量，所以諸佛的智慧功德也同樣無量。如此無量從一心三業五智光生起，用來破除有情眾生的種種五欲，成就眾生無礙的五眼三身五智，所以說種種色相及遍照等等。經中說『在光明五峰到如來身心』，這是第十種顯實。解釋說，這些如來的三業法界身輪實智妙相無量無邊。
【English Translation】 English version It is said that the Tathagata's (Tathagata) one-mind-one-Dharmadhatu (Dharmadhatu) wisdom pervades all places, and the constant light illuminates and transforms the world, manifesting the light of the five peaks according to its position. Light is wisdom, which is the five wisdom gates. It reveals the order of the Dharma (Dharma) and the reason for entering existence. The five wisdom gates are: first, Vajra (Vajra) Samadhi (Samadhi) wisdom; second, Ratna-mudra (Ratna-mudra) Abhisheka (Abhisheka) wisdom; third, pure Dharma-wheel (Dharma-wheel) wisdom; fourth, Karma (Karma) wonderful action wisdom; fifth, Tathagata Dharmadhatu wisdom. These five wisdom lights are the appearance of all Tathagatas' Samantabhadra (Samantabhadra) treasury. If someone enters this realm, Bodhi (Bodhi) practice arises from Samantabhadra's heart, entering the Tathagata's realm, abiding in the appearance of the five wisdoms, with every thought pervading the light of the Dharmadhatu, constantly maintaining mindfulness in the four dignities of walking, standing, sitting, and lying down. Such a person is called the constantly abiding Tathagata Dharmadhatu Vajra Samadhi. The sutra says, 'At that time, the light came and resided in the Buddha's palm,' etc., this is the eighth manifestation. Explanation: The five peak lights of all Tathagatas are as numerous as the dust particles in the Dharmadhatu, each with a body without center or edge. The Buddha's divine power accomplishes the firm five-pronged wisdom appearance, residing in the Buddha's palm. These five wisdom appearances arise from the three wheels (body, speech, and mind), and these three wheels have ten aspects, each aspect being accomplished by the Buddha's wisdom and Bodhi. Therefore, above and below the five peaks are the ten abodes. These ten aspects embrace all sentient beings, constantly without movement or destruction, so they are made to reside in the Tathagata's palm. Why? It is to make the firmness obtained by sentient beings like this, without difference. If any sentient being sees this appearance, they see the constantly abiding five wisdom secret light of the Tathagata Samantabhadra Bodhi three karma Dharmadhatu. Such a person is considered to be protected and念 by all Tathagatas together. The sutra says, 'Also from the Vajra (Vajra) to the world,' etc., this is the ninth manifestation of virtue. Explanation: The Tathagata's wisdom and virtue are immeasurable, boundless, differentiated, adorned, and pervade all Buddha-lands. It is said that sentient beings are immeasurable, so the wisdom and virtue of all Buddhas are also immeasurable. Such immeasurable arises from the one-mind three karma five wisdom light, used to break the various five desires of sentient beings, accomplishing the unobstructed five eyes, three bodies, and five wisdoms of sentient beings, so it is said that there are various colors and appearances and pervasive illumination, etc. The sutra says, 'In the light, the five peaks reach the Tathagata's body and mind,' this is the tenth manifestation of reality. Explanation: These Tathagatas' three karma Dharmadhatu body-wheel real wisdom wonderful appearances are immeasurable and boundless.
以一切世界未為微塵。此諸世界尚不知數。況復為塵一塵一佛如是眾多。一心智光遍照而住。如是觀者是人得入一切諸佛現前三昧也。經云遍周法界至種種神變及成等正覺者。此第十一普現也。釋曰。一切諸佛五智光明法界實相不共無礙。善巧智力普于有情等救度故。現此神變。神變者名為普現一切色身三昧。謂眾生界無邊無量等雲海。故諸佛悲智亦遍眾生界如雲海。隨彼彼眾生類自在轉故。故云種種神變及成等正覺也。如是種種神變皆是如來平等性智五峰光明法界實相之所成就也。佛子修行者亦如是入。經云能令眾生至悉地智者。此第十二感應也。釋曰。由佛神力應眾生心。一切眾生感而自發也。經云能令眾生髮菩提心者。普賢菩提遍攝受故。能令眾產生就普賢無量行愿者。普賢行海遍成就故。能令眾生奉事。一切如來眷屬者。于善知識悉遍求故。能令眾生趣向大菩提道場者。于諸佛會念念入故。復能摧伏一切諸魔者。成就大智自在力故。速悟一切平等性智證大菩提者。佛功德藏悉圓滿故。轉正法輪教化成就無量眾生者。轉化轉化不斷絕故。令入如來神通最上悉地智者。一切眾產生就大智等佛力故。故云最上悉地。悉地者此云成就。成就如來最勝智故。所謂眾生性慾種種差別。如來示現最上神變成就之相。欲令眾生
【現代漢語翻譯】 現代漢語譯本 以一切世界未成為微塵的數量為基數，這些世界的數量尚且無法知曉。更何況將每個世界都化為微塵，每一粒微塵都代表一尊佛，這樣的數量更是無法估量。以一心智的光明遍照而安住。像這樣觀想的人，就能進入一切諸佛現前三昧的境界。經文中所說的『遍周法界，乃至種種神變及成就等正覺』，這就是第十一普現的含義。解釋說，一切諸佛的五智光明，法界實相，不共無礙，以善巧的智慧和力量普遍地救度有情眾生，因此顯現這種神變。這種神變被稱為普現一切色身三昧。因為眾生界無邊無量，如同雲海，所以諸佛的悲智也遍佈眾生界，如同雲海一般。隨著不同眾生的類別而自在地運轉。所以說『種種神變及成就等正覺』。像這樣的種種神變，都是如來的平等性智、五峰光明、法界實相所成就的。佛子修行者也應該這樣進入。 經文中所說的『能令眾生至悉地智者』，這是第十二感應的含義。解釋說，由於佛的神力感應眾生的心，一切眾生因此而自發。經文中所說的『能令眾生髮菩提心者』，是因為普賢菩提普遍地攝受眾生。『能令眾產生就普賢無量行愿者』，是因為普賢行海普遍地成就。『能令眾生奉事一切如來眷屬者』，是因為在善知識處普遍地尋求。『能令眾生趣向大菩提道場者』，是因為在諸佛的集會中唸唸不斷地進入。『復能摧伏一切諸魔者』，是因為成就了大智自在的力量。『速悟一切平等性智證大菩提者』，是因為佛的功德藏全部圓滿。『轉正法輪教化成就無量眾生者』，是因為轉化教化永不間斷。『令入如來神通最上悉地智者』，是因為一切眾產生就了大智，等同於佛的力量。所以說『最上悉地』。悉地，在這裡的意思是成就。成就如來最殊勝的智慧。也就是說，眾生有種種差別，如來示現最上的神變成就之相，想要讓眾生...
【English Translation】 English version Taking all the worlds and reducing them to particles of dust, the number of these worlds would still be incalculable. How much more so if each world were reduced to dust, and each particle of dust represented a Buddha – such a multitude would be beyond measure. With a single mind's wisdom-light, one abides, illuminating everywhere. One who contemplates in this way can enter the Samadhi of all Buddhas appearing before them. The sutra says, 'Pervading the entire Dharma Realm, even to various miraculous transformations and the attainment of complete and perfect enlightenment' – this is the eleventh, Universal Manifestation. It explains that the five wisdom-lights of all Buddhas, the true aspect of the Dharma Realm, are unique, unobstructed, and through skillful wisdom and power, universally save sentient beings; therefore, they manifest this miraculous transformation. This miraculous transformation is called the Samadhi of Universally Manifesting All Forms. Because the realm of sentient beings is boundless and immeasurable, like a sea of clouds, the compassion and wisdom of the Buddhas also pervade the realm of sentient beings, like a sea of clouds. They freely transform according to the different kinds of sentient beings. Therefore, it is said, 'Various miraculous transformations and the attainment of complete and perfect enlightenment.' Such various miraculous transformations are all accomplished by the Tathagata's Equality Wisdom, the five peaks of light, and the true aspect of the Dharma Realm. A Buddha's disciple who cultivates should also enter in this way. The sutra says, 'Able to cause sentient beings to attain Siddhi Wisdom' – this is the twelfth, Response. It explains that due to the Buddha's divine power responding to the minds of sentient beings, all sentient beings arise spontaneously. The sutra says, 'Able to cause sentient beings to generate Bodhicitta (awakening mind)' – because Samantabhadra's (普賢) Bodhi universally embraces sentient beings. 'Able to cause sentient beings to accomplish Samantabhadra's immeasurable practices and vows' – because Samantabhadra's ocean of practices is universally accomplished. 'Able to cause sentient beings to serve all the retinue of the Tathagatas' – because one universally seeks good teachers. 'Able to cause sentient beings to approach the Great Bodhi (enlightenment) Mandala (道場)' – because one enters the assemblies of all Buddhas in every thought. 'Moreover, able to subdue all demons' – because one accomplishes the power of great wisdom and freedom. 'Quickly realizing the Equality Wisdom and attaining Great Bodhi' – because the treasury of the Buddha's merits is completely fulfilled. 'Turning the Dharma wheel and teaching and transforming immeasurable sentient beings' – because the transformation and teaching are continuous and uninterrupted. 'Causing them to enter the Tathagata's most supreme Siddhi Wisdom' – because all sentient beings accomplish great wisdom, equal to the power of the Buddha. Therefore, it is said, 'most supreme Siddhi.' Siddhi here means accomplishment. Accomplishing the Tathagata's most excellent wisdom. That is to say, sentient beings have various differences; the Tathagata manifests the appearance of accomplishing the most supreme miraculous transformation, desiring to cause sentient beings...
皆自覺知具足已有諸佛普賢無盡功德莊嚴藏海。或有眾生。于佛法中見說諸法空無所有。不解佛意即為已得已證已滿。有因緣時聞佛說此實相寶藏。心懷怯怖驚愕疾走。猶如窮子傭賃展轉遇到父舍。住立門側遙見其父踞師子床。寶機承足。諸婆羅門剎利居士皆恭敬圍繞。以真珠瓔珞價直千萬莊嚴其身。吏民僮僕手執白拂侍立左右。覆以寶帳出內取與。有如是等種種嚴飾。威德特尊。窮子見父有大力勢。即懷恐怖悔來至此竊作是念。此或是王或是王等。非我傭力得物之處。或有眾生聞佛說有莊嚴智藏實相境界。雖知此說不解佛意由不欣樂。猶如長者語窮子言。我今多有金銀珍寶倉庫盈溢。其中多少所應取與。汝悉知之。我心如是當體此意。所以者何今我與汝便為不異。宜加用心無令漏失。爾時窮子即授教敕領知眾物金銀珍寶及諸庫藏。而無希取一食之意。然其所止故在本處下劣之心亦未能捨。或有眾生聞佛說此無量智慧實相寶藏。便自思惟作是念言。諸佛既有我應可得如經云父知子意漸以通泰成就大志自鄙先心。乃至廣說。今我所有一切財物皆是子有。先所出內是子所知。如法華經廣說。或有眾生聞佛所說。如是秘藏更無疑念。日夜精勤專心修習一切諸佛秘密寶藏希有神變。唸唸觀察無前無後。一時遍入佛普賢海自在無
【現代漢語翻譯】 現代漢語譯本 皆自覺知具足已有諸佛（Buddha，覺悟者）普賢（Samantabhadra，普遍的賢善）無盡功德莊嚴藏海。或有眾生（sentient beings），于佛法中見說諸法空無所有，不解佛意即為已得已證已滿。有因緣時聞佛說此實相寶藏，心懷怯怖驚愕疾走，猶如窮子傭賃展轉遇到父舍，住立門側遙見其父踞師子床，寶機承足。諸婆羅門（Brahmin，印度教祭司種姓）剎利（Kshatriya，印度教的武士和統治者種姓）居士皆恭敬圍繞，以真珠瓔珞價直千萬莊嚴其身。吏民僮僕手執白拂侍立左右，覆以寶帳出內取與。有如是等種種嚴飾，威德特尊。窮子見父有大力勢，即懷恐怖悔來至此竊作是念。此或是王或是王等，非我傭力得物之處。或有眾生聞佛說有莊嚴智藏實相境界，雖知此說不解佛意由不欣樂。猶如長者語窮子言，我今多有金銀珍寶倉庫盈溢，其中多少所應取與，汝悉知之。我心如是當體此意。所以者何今我與汝便為不異。宜加用心無令漏失。爾時窮子即授教敕領知眾物金銀珍寶及諸庫藏，而無希取一食之意。然其所止故在本處下劣之心亦未能捨。或有眾生聞佛說此無量智慧實相寶藏，便自思惟作是念言。諸佛既有我應可得如經云父知子意漸以通泰成就大志自鄙先心。乃至廣說。今我所有一切財物皆是子有。先所出內是子所知。如法華經廣說。或有眾生聞佛所說。如是秘藏更無疑念。日夜精勤專心修習一切諸佛秘密寶藏希有神變。唸唸觀察無前無後。一時遍入佛普賢海自在無。
【English Translation】 English version All are self-aware, knowing they are fully endowed with the inexhaustible treasury of meritorious adornments of all Buddhas (Buddha, the awakened one) and Samantabhadra (Samantabhadra, Universal Worthy). Some sentient beings, upon hearing in the Buddha-dharma that all dharmas are empty and without substance, misunderstand the Buddha's intent, thinking they have already attained, realized, and fulfilled everything. When conditions arise and they hear the Buddha speak of this true nature treasure, their hearts are filled with fear and they run away in terror, like a poor son who, through hired labor and wandering, encounters his father's house. Standing at the side of the gate, he sees his father seated on a lion throne, with a jeweled footstool. Brahmins (Brahmin, a priestly caste in Hinduism), Kshatriyas (Kshatriya, the warrior and ruling caste in Hinduism), and lay devotees respectfully surround him, his body adorned with pearl necklaces worth millions. Officials, commoners, and servants stand to his left and right, holding white whisks, with jeweled canopies covering him, taking things in and out. Seeing such magnificent adornments and extraordinary power, the poor son is filled with terror and regrets coming here, thinking to himself, 'This must be a king or someone like a king; this is not a place where I can obtain anything through hired labor.' Or some sentient beings, hearing the Buddha speak of the realm of true reality, the treasury of adorned wisdom, although they know of this teaching, do not understand the Buddha's intent and therefore do not rejoice. It is like a wealthy man saying to his poor son, 'I now have abundant gold, silver, and jewels, and my storehouses are overflowing. You know how much of it should be taken and given. My heart is like this; you should understand my intention. Why? Because now there is no difference between you and me. You should be diligent and not let anything be lost.' At that time, the poor son is instructed and authorized to manage all the goods, gold, silver, jewels, and storehouses, but he has no desire to take even a single meal. He remains where he is, unable to relinquish his inferior state of mind. Or some sentient beings, hearing the Buddha speak of this immeasurable wisdom, the treasure of true reality, then contemplate and think to themselves, 'Since the Buddhas have it, I should be able to attain it,' as the sutra says, 'The father knows the son's mind and gradually brings him to ease, fulfilling his great aspirations and despising his former thoughts,' and so on. 'Now all my possessions belong to my son. What was previously taken in and out is known by my son,' as extensively described in the Lotus Sutra. Or some sentient beings, hearing what the Buddha says, have no further doubts about such a secret treasure. Day and night, they diligently and wholeheartedly cultivate all the secret treasures and rare miraculous transformations of all the Buddhas, contemplating each thought without beginning or end, instantly and completely entering the Buddha's Samantabhadra sea, freely and without obstruction.
礙遊戲神通。如彼長者頓止一城造立舍宅。五欲自娛乃至廣說。如上四種眾生。初二謂二乘種姓。第三謂漸次迴心入大乘者。第四一門謂從初發心便成正覺。常住佛乘智用無礙。能於十方作大佛事。是人即名真住佛乘入佛位者。故梵網云。眾生受佛戒即入諸佛位。位同大覺。已真是諸佛子。
頌云現受教指者。經從既示現已至悉地果故等。此中智用。出入不同義分為六。一攝相。二還源。三現請。四念應。五現法。六顯益。經既示現已為普賢故金剛薩埵至菩提薩埵身。此第一攝相也。釋曰。謂大日如來普賢身心三摩地輪遍空塵界。其中有情即與如來智光明相和合一味。故梵網云。一切眾生皆有佛性。一切諸意識色心。是情是心皆入佛性戒中。如是有情亦名為佛亦不名佛。功德智慧未明顯故。亦名普賢亦非普賢。隨分行愿未淳醲故。名為有情亦非有情。如來藏性生缺減故。又普賢神力合無量身為一體相。一切眾生不出不沒。住佛心時亦復如是。故云為普賢故及薩埵身等。經云住毗盧遮那佛心至偈末等。此第二還源也。釋曰。此普賢菩薩現住佛心者有二意。一表知普賢即是毗盧遮那。二令諸有情覺知自身不離佛心。如是覺已當作此念。云何我等於佛心中造種種惡業。是故一切眾生皆是一切如來普賢神力而持攝之。乃
【現代漢語翻譯】 現代漢語譯本 障礙遊戲神通（神通：超自然能力）。如同那位長者突然停止在一個城市建造住宅，用五欲（五欲：色、聲、香、味、觸）自娛自樂，乃至廣泛宣說。如上四種眾生，前兩種是指二乘（二乘：聲聞乘和緣覺乘）種姓，第三種是指逐漸回心轉意進入大乘（大乘：佛教的一個主要流派，強調普度眾生）的人，第四種一門是指從最初發心便成就正覺（正覺：正確的覺悟），常住于佛乘（佛乘：成佛的途徑），智慧運用無礙，能夠在十方（十方：各個方向）做廣大的佛事（佛事：佛教的活動）。這種人就叫做真正安住于佛乘，進入佛的位次的人。所以《梵網經》（《梵網經》：一部重要的佛教經典）說，眾生受佛戒（佛戒：佛教的戒律）就進入諸佛的位次，位次等同於大覺（大覺：偉大的覺悟者，指佛陀），已經是真正的諸佛之子。
頌文說『現受教指』，經文從『既示現已至悉地果故』等。這裡面的智用（智用：智慧的運用），出入不同，意義分為六種：一、攝相（攝相：收攝現象），二、還源（還源：迴歸本源），三、現請（現請：顯現邀請），四、念應（念應：唸誦迴應），五、現法（現法：顯現佛法），六、顯益（顯益：顯示利益）。經文既然示現已經成為普賢（普賢：佛教中的一位菩薩）的緣故，金剛薩埵（金剛薩埵：佛教中的一位菩薩）乃至菩提薩埵（菩提薩埵：佛教中追求覺悟的修行者）身，這是第一攝相。解釋說，大日如來（大日如來：密宗崇拜的本尊佛）普賢身心三摩地輪（三摩地輪：禪定的狀態）遍佈空塵界（空塵界：空曠的世界），其中的有情（有情：有情感的眾生）就與如來的智慧光明相互和合為一體。所以《梵網經》說，一切眾生皆有佛性（佛性：成佛的可能性），一切諸意識色心，是情是心都進入佛性戒中。這樣的有情也稱為佛，也不稱為佛，因為功德智慧還沒有明顯顯現的緣故。也稱為普賢，也不稱為普賢，因為隨順修行的願力還沒有純熟濃厚的緣故。稱為有情，也不稱為有情，因為如來藏性（如來藏性：所有眾生都具有的潛在的佛性）生滅缺減的緣故。而且普賢的神力合無量身為一體相，一切眾生不出不沒。安住于佛心的時候也是這樣。所以說爲了普賢的緣故以及薩埵身等。經文說安住于毗盧遮那佛（毗盧遮那佛：佛教中的一位佛）心乃至偈末等，這是第二還源。解釋說，這位普賢菩薩現在安住于佛心中有兩層意思：一是表明普賢就是毗盧遮那，二是令諸有情覺知自身不離佛心。這樣覺悟之後應當這樣想：為什麼我等於佛心中造種種惡業？所以一切眾生都是一切如來普賢神力而持攝的，乃至
【English Translation】 English version Obstructing the supernatural powers of games (神通: supernatural powers). Like that elder who suddenly stopped building houses in a city, indulging in the five desires (五欲: form, sound, smell, taste, and touch) for self-entertainment, and even extensively preaching. The above four types of beings, the first two refer to the Śrāvakayāna (聲聞乘: the vehicle of disciples) and Pratyekabuddhayāna (緣覺乘: the vehicle of solitary Buddhas) lineages. The third refers to those who gradually turn their minds and enter the Mahāyāna (大乘: the Great Vehicle, a major branch of Buddhism emphasizing universal salvation). The fourth, 『one gate,』 refers to those who attain perfect enlightenment (正覺: perfect enlightenment) from the initial aspiration, constantly abiding in the Buddhayāna (佛乘: the Buddha Vehicle), with unimpeded wisdom and ability, capable of performing great Buddha-activities (佛事: Buddhist activities) in the ten directions (十方: all directions). Such a person is called truly abiding in the Buddhayāna, one who has entered the position of a Buddha. Therefore, the Brahma Net Sutra (梵網經: an important Buddhist scripture) says, 『When beings receive the Buddha precepts (佛戒: Buddhist precepts), they enter the position of all Buddhas, their position is equal to the Great Awakened One (大覺: the Great Awakened One, referring to the Buddha), and they are truly children of all Buddhas.』
The verse says 『manifestly receiving instruction and guidance.』 The scripture, from 『having already manifested until the result of Siddhi,』 and so on. Here, the application of wisdom (智用: the application of wisdom), with different entries and exits, is divided into six meanings: 1. Gathering appearances (攝相: gathering appearances), 2. Returning to the source (還源: returning to the source), 3. Manifesting invitation (現請: manifesting invitation), 4. Responding to mindfulness (念應: responding to mindfulness), 5. Manifesting the Dharma (現法: manifesting the Dharma), 6. Revealing benefits (顯益: revealing benefits). Since the scripture has manifested for the sake of Samantabhadra (普賢: a Bodhisattva in Buddhism), Vajrasattva (金剛薩埵: a Bodhisattva in Buddhism) up to the body of a Bodhisattva (菩提薩埵: a being who seeks enlightenment), this is the first, gathering appearances. The explanation says that the Vairocana Buddha's (大日如來: the principal Buddha in Vajrayana Buddhism) Samantabhadra body, mind, and Samadhi wheel (三摩地輪: the state of Samadhi) pervade the empty dust realms (空塵界: empty dust realms). The sentient beings (有情: sentient beings) within it are in harmony and oneness with the wisdom and light of the Tathagata. Therefore, the Brahma Net Sutra says, 『All sentient beings have Buddha-nature (佛性: the potential for Buddhahood), all consciousness, form, and mind, whether feeling or thought, enter the Buddha-nature precepts. Such sentient beings are also called Buddhas and are also not called Buddhas, because merit and wisdom have not yet clearly manifested. They are also called Samantabhadra and are also not called Samantabhadra, because the vows of practice are not yet pure and rich. They are called sentient beings and are also not called sentient beings, because the Tathagatagarbha nature (如來藏性: the inherent Buddha-nature in all beings) is subject to birth, extinction, deficiency, and reduction.』 Moreover, Samantabhadra's divine power combines countless bodies into one form, and all sentient beings neither emerge nor disappear. It is the same when abiding in the Buddha-mind. Therefore, it is said, 『for the sake of Samantabhadra and the body of Vajrasattva, etc.』 The scripture says, 『abiding in the mind of Vairocana Buddha』 up to the end of the verse, etc. This is the second, returning to the source. The explanation says that this Samantabhadra Bodhisattva now abiding in the Buddha-mind has two meanings: first, to show that Samantabhadra is Vairocana; second, to make all sentient beings aware that their own bodies are not separate from the Buddha-mind. Having awakened in this way, one should think, 『Why do we create all kinds of evil karma in the Buddha-mind?』 Therefore, all sentient beings are upheld and embraced by the divine power of all Tathagatas and Samantabhadra, up to
至如經說偈現薩埵身等。思之可解。經云爾時普賢至請教示等。此第三現請也。釋曰。謂普賢菩薩住佛心中得佛加持。佛加持故從心出現。住月輪中。月輪者菩提心相也。表以菩提心即為法界故。即一切有情普賢菩提心之所攝持。為諸有情請佛教示也。普賢授教一切有情亦復如是。故梵網云微塵菩薩眾由是成正覺。經爾時世尊毗盧遮那入至三摩地已者。此第四念應也。釋曰。謂如來設教皆不非量。欲令普賢及諸有情具一切智故。先入此三昧令其所應。故云入一切如來智三昧耶金剛三摩地。謂以諸佛等持之智護念有情。入是智三昧耶已現調伏事。經云現一切如來尸羅乃至大智三摩地等。此第五現法也。釋曰。所謂此現法者是法名為大方便力精進大智三摩地也。其中具有一切如來十波羅蜜諸力不共等。以諸行次第戒為首。故先舉尸羅也。又此尸羅佛相授。故云現一切如來尸羅等持也。所謂一切如來等持此戒。此戒光明等持眾生。一切眾生即從此戒發生定慧。定慧發故便能解脫。解脫知見。知見無礙故轉正法輪。於是利益無盡眾生界。故云大智三摩地等。經云盡一切眾生界至悉地果故等。第六顯益也。釋曰。謂一切眾生得利益者。皆是如來等持智力。普賢菩薩普現色身三昧之力。此三昧力故盡眾生界隨彼彼類應現其身而得自
【現代漢語翻譯】 現代漢語譯本 至於經文所說的示現薩埵（sà duǒ，菩薩）身等等，思考之後可以理解。經文說『爾時普賢（Pǔxián，菩薩名）至請教示等』，這是第三次示現請求。解釋說：『普賢菩薩住在佛的心中，得到佛的加持。因為佛的加持，從心中出現，住在月輪中。月輪是菩提心（pútíxīn，覺悟之心）的象徵，表示以菩提心即為法界（fǎjiè，宇宙萬法），即一切有情（yǒuqíng，有情眾生）都被普賢菩提心所攝持，為諸有情請求佛陀教示。普賢菩薩教導一切有情也是如此。』所以《梵網經》（Fànwǎng jīng）說：『微塵菩薩眾由此成就正覺（zhèngjué，正確的覺悟）。』經文『爾時世尊（shìzūn，對佛的尊稱）毗盧遮那（Pílúzhēnà，佛名）入至三摩地（sānmódì，禪定）已』，這是第四次念應。解釋說：『如來（Rúlái，佛的稱號之一）設立教法都不超出度量，想要讓普賢菩薩及諸有情具備一切智慧，所以先進入此三昧，使他們能夠得到相應的利益。』所以說『入一切如來智三昧耶（zhì sānm昧yé，智慧禪定）金剛三摩地』，就是以諸佛的等持之智護念有情，進入這種智慧三昧之後，示現調伏之事。經文說『現一切如來尸羅（shīluó，戒律）乃至大智三摩地等』，這是第五次示現法。解釋說：『所謂此現法，這個法名為大方便力精進大智三摩地。』其中具有一切如來十波羅蜜（shí bōluómì，十種到彼岸的方法）、諸力不共等等。因為諸行次第以戒為首，所以先舉尸羅。而且此尸羅是佛相授，所以說『現一切如來尸羅等持』。所謂一切如來等持此戒，此戒光明等持眾生，一切眾生即從此戒發生定慧（dìnghuì，禪定和智慧），定慧生髮就能解脫（jiětuō，脫離煩惱），解脫知見，知見沒有障礙，所以轉正法輪（zhuǎnzhengfǎlún，宣揚佛法），於是利益無盡眾生界，所以說『大智三摩地等』。經文說『盡一切眾生界至悉地（xīdì，成就）果故等』，這是第六次顯示利益。解釋說：『一切眾生得到利益，都是如來等持智力，普賢菩薩普現色身三昧的力量。因為這種三昧的力量，盡眾生界，隨著他們各自的類別，應現其身而得到自在。
【English Translation】 English version As for the sutra saying 'manifesting the body of a Sattva (sà duǒ, Bodhisattva)' and so on, it can be understood upon reflection. The sutra says, 'Then Samantabhadra (Pǔxián, name of a Bodhisattva) arrived to request instruction,' etc. This is the third manifestation of request. The explanation says: 'Samantabhadra Bodhisattva dwells in the Buddha's heart, receiving the Buddha's blessing. Because of the Buddha's blessing, he appears from the heart, dwelling in the moon disc. The moon disc is a symbol of Bodhicitta (pútíxīn, the mind of enlightenment), representing that the Dharmadhatu (fǎjiè, the universe and all its phenomena) is Bodhicitta, meaning all sentient beings (yǒuqíng, beings with sentience) are embraced by Samantabhadra's Bodhicitta, requesting the Buddha to teach for the sake of all sentient beings.' Samantabhadra's teaching of all sentient beings is also like this. Therefore, the Brahma Net Sutra (Fànwǎng jīng) says: 'The multitude of Bodhisattvas like dust particles attain perfect enlightenment (zhèngjué, correct enlightenment) because of this.' The sutra says, 'Then the World Honored One (shìzūn, a respectful term for the Buddha) Vairochana (Pílúzhēnà, name of a Buddha) entered into Samadhi (sānmódì, meditative state),' this is the fourth response of mindfulness. The explanation says: 'The Tathagata (Rúlái, one of the Buddha's titles) establishes teachings that are never beyond measure, desiring to enable Samantabhadra and all sentient beings to possess all wisdom, so he first enters this Samadhi to benefit them accordingly.' Therefore, it is said, 'Entering the Vajra Samadhi of the Samaya (zhì sānm昧yé, wisdom samadhi) of the wisdom of all Tathagatas,' which means protecting and mindful of sentient beings with the wisdom of the equanimity of all Buddhas, and after entering this wisdom Samadhi, manifesting the act of taming. The sutra says, 'Manifesting all Tathagatas' Śīla (shīluó, precepts), even the Samadhi of Great Wisdom,' etc. This is the fifth manifestation of Dharma. The explanation says: 'This manifested Dharma is called the Samadhi of Great Expedient Power, Diligence, and Great Wisdom.' Within it are all the Tathagatas' ten Paramitas (shí bōluómì, ten perfections), powers, unique qualities, etc. Because the order of practices begins with precepts, Śīla is mentioned first. Moreover, this Śīla is bestowed by the Buddha, so it is said, 'Manifesting all Tathagatas' Śīla and equanimity.' The so-called equanimity of all Tathagatas is this precept, this precept's light equally sustains sentient beings, and all sentient beings generate Dhyana (dìnghuì, meditation) and Prajna (dìnghuì, wisdom) from this precept. Because Dhyana and Prajna arise, they can be liberated (jiětuō, liberation from afflictions), liberated knowledge and vision, and because knowledge and vision are unobstructed, they turn the Dharma wheel (zhuǎnzhengfǎlún, propagate the Dharma), thus benefiting endless realms of sentient beings, so it is said, 'Samadhi of Great Wisdom,' etc. The sutra says, 'Exhausting all realms of sentient beings to the Siddhi (xīdì, accomplishment) fruit,' etc. This is the sixth manifestation of benefit. The explanation says: 'All sentient beings who receive benefits are due to the power of the Tathagata's equanimous wisdom and the power of Samantabhadra Bodhisattva's universally manifested form Samadhi. Because of the power of this Samadhi, throughout the realms of sentient beings, according to their respective categories, he manifests his body accordingly and attains freedom.'
在力用。故云盡一切眾生界為自在救護主。皆令安住所樂之門。故云令得一切安樂悅意受用故。又令成就一切智果故。云乃至得一切如來平等性智神通摩訶衍那阿毗三昧耶。此具梵音。正翻應言大乘無上等持。所謂等持無上大乘護念眾生。一切眾生如佛住。故云克獲最上悉地果故等。
頌云授五菩提智者。經云爾時一切如來至復持金剛等。此一段意者。欲令眾生具足如來普賢菩提心金剛法界秘密神變實相智印無盡莊嚴藏故。以五智印三昧耶灌普賢頂及一切眾生。授以智印。五智印者。一金剛智三昧。二寶印智三昧。三法輪智三昧。四羯磨智三昧。五一切如來法界智三昧。經爾時一切如來為欲授彼悉地拔折羅故與普賢大菩薩。此第一金剛智三昧也。釋曰。謂一切諸法自性清凈無諸垢染。以此智印決定印之。滿法界相圓凝堅牢不可動壞。入此三昧者名為諸佛普賢菩提金剛智印凈法界輪。若先入此一切智業金剛三昧。一切所作隨所堪任。猶如白素諸色之本。修此三昧亦復如是。諸佛智用功德依之建立。經云受一切如來轉法輪位。此位名轉法輪智三昧也。釋曰。從金剛三昧即授法輪位。此超勝也。但授此法輪位即具足一切法故。是故其次即云以一切如來寶冠繒彩而授與灌頂。此即法身灌頂相也。據實相般若經次第。亦初
【現代漢語翻譯】 現代漢語譯本：在力量上起作用。所以說，以盡一切眾生界為自在救護之主，皆令安住于快樂之門。所以說，令得一切安樂悅意受用。又令成就一切智果，所以說，乃至得一切如來平等性智神通摩訶衍那阿毗三昧耶（Mahayana Abhisamaya）。此為梵音，正確翻譯應為大乘無上等持，即等持無上大乘護念眾生，一切眾生如佛住。所以說，克獲最上悉地（Siddhi）果等。
頌詞說：『授五菩提智者』。經文說：『爾時一切如來至復持金剛等』。這一段的意思是，想要讓眾生具足如來普賢菩提心金剛法界秘密神變實相智印無盡莊嚴藏。因此以五智印三昧耶（Samaya）灌注普賢頂及一切眾生，授予智印。五智印是：一、金剛智三昧（Vajra-jnana-samadhi）；二、寶印智三昧（Ratna-mudra-jnana-samadhi）；三、法輪智三昧（Dharma-cakra-jnana-samadhi）；四、羯磨智三昧（Karma-jnana-samadhi）；五、一切如來法界智三昧（Sarva-tathagata-dhatu-jnana-samadhi）。經文說：『爾時一切如來為欲授彼悉地（Siddhi）拔折羅（Vajra）故與普賢大菩薩』，這是第一金剛智三昧（Vajra-jnana-samadhi）。解釋說：一切諸法自性清凈，沒有各種垢染，用這個智印決定地印證它，滿法界相圓滿凝結堅牢不可動壞。進入此三昧者，名為諸佛普賢菩提金剛智印凈法界輪。如果先進入此一切智業金剛三昧（Vajra-samadhi），一切所作隨其堪任，猶如白素是各種顏色的根本。修習此三昧也是如此，諸佛智用功德依此建立。經文說：『受一切如來轉法輪位』，此位名轉法輪智三昧（Dharma-cakra-jnana-samadhi）。解釋說：從金剛三昧（Vajra-samadhi）即授予法輪位，這是超勝之處。但授予此法輪位即具足一切法。因此其次即說以一切如來寶冠繒彩而授予灌頂，這是法身灌頂之相。根據實相般若經的次第，也是最初。
【English Translation】 English version: It functions in terms of power. Therefore, it is said that it takes the entire realm of sentient beings as the Lord of Free and Protecting Rescue, causing all to dwell in the gate of joy. Therefore, it is said that it causes all to obtain peaceful, joyful, and pleasing enjoyment. Furthermore, it causes the accomplishment of the fruit of omniscient wisdom. Therefore, it is said, 'Even to attain the Sameness-Nature Wisdom, Supernormal Powers, Mahayana Abhisamaya (Mahayana Abhisamaya), and Abhisamaya of all Tathagatas.' This is a transliteration of Sanskrit; the correct translation should be the Supreme Samadhi of the Great Vehicle, that is, the Samadhi of the Supreme Great Vehicle that protects and cherishes sentient beings, with all sentient beings dwelling like Buddhas. Therefore, it is said, 'To attain the fruit of the Supreme Siddhi (Siddhi),' and so on.
The verse says: 'Bestowing the wisdom of the five Bodhis.' The sutra says: 'At that time, all the Tathagatas, up to holding the Vajra (Vajra), etc.' The meaning of this section is to enable sentient beings to fully possess the inexhaustible adorned treasury of the secret divine transformations of the Vajra-dhatu (Vajra-dhatu) of the Tathagata Samantabhadra's (Samantabhadra) Bodhicitta (Bodhicitta), the Wisdom Seal of True Reality. Therefore, the five Wisdom Seal Samayas (Samaya) are used to anoint the crown of Samantabhadra (Samantabhadra) and all sentient beings, bestowing the Wisdom Seal. The five Wisdom Seals are: 1. Vajra-jnana-samadhi (Vajra-jnana-samadhi); 2. Ratna-mudra-jnana-samadhi (Ratna-mudra-jnana-samadhi); 3. Dharma-cakra-jnana-samadhi (Dharma-cakra-jnana-samadhi); 4. Karma-jnana-samadhi (Karma-jnana-samadhi); 5. Sarva-tathagata-dhatu-jnana-samadhi (Sarva-tathagata-dhatu-jnana-samadhi). The sutra says: 'At that time, all the Tathagatas, desiring to bestow the Siddhi (Siddhi) Vajra (Vajra) upon him, gave it to the great Bodhisattva Samantabhadra (Samantabhadra).' This is the first Vajra-jnana-samadhi (Vajra-jnana-samadhi). The explanation says: All dharmas are inherently pure, without any defilements. This Wisdom Seal is used to decisively seal it, filling the Dharma-dhatu (Dharma-dhatu) with a complete, solidified, firm, and immovable form. One who enters this Samadhi is called the Pure Dharma-dhatu Wheel of the Vajra Wisdom Seal of the Buddhas and Samantabhadra's (Samantabhadra) Bodhi. If one first enters this Omniscient Karma Vajra Samadhi (Vajra-samadhi), all actions will be as capable as one is, just as white silk is the basis of all colors. Cultivating this Samadhi is also like this; the merits and virtues of the Buddhas' wisdom and function are established upon it. The sutra says: 'Receiving the position of turning the Dharma Wheel of all Tathagatas.' This position is called Dharma-cakra-jnana-samadhi (Dharma-cakra-jnana-samadhi). The explanation says: From the Vajra Samadhi (Vajra-samadhi), the position of the Dharma Wheel is immediately bestowed; this is the transcendence. But bestowing this position of the Dharma Wheel immediately completes all dharmas. Therefore, it is then said that the anointment is bestowed with the jeweled crown and silken colors of all Tathagatas; this is the aspect of the Dharma-kaya (Dharma-kaya) anointment. According to the order of the Sutra of True Reality Prajna (Prajna), it is also the first.
金剛三昧。次即法輪。若不授與法輪三昧不堪展轉為教授主。若有菩薩具大乘見。通達方便善巧業用。不要次第一一別授。審察堪任即應為作傳法灌頂教示。猶如世尊教示普賢。當如是知。經既灌頂已至偈末。此第四羯磨智也。釋曰。謂一切加持威德智用皆名羯磨。故云既灌頂已而授與之乃至號為執金剛。是名加持也。既加持已威德智用出過一切。故云爾時執金剛菩薩屈其左臂。乃至唱偈以我金剛復持金剛等。所謂普賢菩薩具足智力能轉法輪。是故如來以五智印而授與之。此五智印具足五相。所謂五股也。其中一股如來法界。其餘四股各屬所部。如上所說五智印門。一一復別五相灌頂之法。一者光明灌頂。謂諸佛菩薩放光加持也。二者甘露灌頂謂以教主真言加持香水也。三者種子灌頂。謂部尊字門想布身心。四者智印灌頂。謂部主所執持印契加持。五者句義灌頂。謂部尊真言及思中義理想布身心。能解如是甚深次第。想念運用加持自他。是人堪授大阿阇梨位也。如灌頂門所說。題云此是金剛薩埵三摩地一切如來菩提智第一。釋曰。此題目也。梵本皆列於後。謂一切如來等持有情。金剛菩提不動智輪也。具足正題應如是說。
第二金剛不空王大菩薩鉤召三昧門。述此意者。所謂一切諸法體性空寂。諸佛妙智依空而
【現代漢語翻譯】 現代漢語譯本 金剛三昧（Vajra Samadhi，堅固的禪定）。其次是法輪（Dharmacakra，佛法之輪）。如果不授予法輪三昧，就不能輾轉成為教授的主持者。如果菩薩具有大乘見解，通達方便善巧的業用，就不必按照次第一一分別授予。審察他堪能勝任，就應該為他作傳法灌頂教示，猶如世尊教示普賢菩薩（Samantabhadra）一樣，應當這樣理解。經典灌頂完畢后直至偈頌末尾，這是第四羯磨智（Karma-jnana，行為智慧）。 解釋說，一切加持、威德、智用都稱為羯磨。所以說灌頂完畢后就授予他，乃至號為執金剛（Vajrapani，手持金剛杵者），這叫做加持。加持完畢后，威德智用超出一切，所以說當時執金剛菩薩彎曲他的左臂，乃至唱偈說『以我金剛復持金剛』等。所謂普賢菩薩具足智力，能夠轉法輪，因此如來以五智印（Panca-jnana-mudra，五種智慧的手印）而授予他。這五智印具足五相，就是五股金剛杵。其中一股代表如來法界（Tathagata-dharmadhatu，如來的法性界），其餘四股各自屬於不同的部。如上所說五智印門，每一個又分別有五相灌頂之法： 一者光明灌頂（Aloka-abhisheka，光明加持的灌頂），指諸佛菩薩放光加持。二者甘露灌頂（Amrita-abhisheka，甘露加持的灌頂），指用教主真言加持香水。三者種子灌頂（Bija-abhisheka，種子字加持的灌頂），指觀想部尊的種子字佈滿身心。四者智印灌頂（Jnana-mudra-abhisheka，智慧手印加持的灌頂），指用部主所執持的印契加持。五者句義灌頂（Padartha-abhisheka，句義加持的灌頂），指用部尊的真言以及思惟其中的意義，觀想佈滿身心。能夠理解這樣甚深的次第，想念運用，加持自己和他人，這個人堪以授予大阿阇梨（Mahacharya，大導師）的地位。如灌頂門所說。 題目說，這是金剛薩埵（Vajrasattva，金剛薩埵）三摩地一切如來菩提智第一。解釋說，這是題目。梵文字都列在後面，指一切如來等持有情，金剛菩提不動智輪。具足的正題應當這樣說。 第二金剛不空王大菩薩（Amogharaja Bodhisattva，不空王菩薩）鉤召三昧門。敘述這個意思，就是說一切諸法的體性空寂，諸佛的妙智依空而立。
【English Translation】 English version Vajra Samadhi (Vajra Samadhi, adamantine concentration). Next is the Dharmacakra (Dharmacakra, the wheel of Dharma). If the Vajra Samadhi is not conferred, one cannot be qualified to be the master of teaching. If a Bodhisattva possesses the Mahayana view and is proficient in skillful means and activities, it is not necessary to confer them one by one in order. After examining that he is capable, one should perform the Dharma transmission initiation and instruction for him, just as the World Honored One instructed Samantabhadra (Samantabhadra), so it should be understood. After the scripture initiation is completed until the end of the verse, this is the fourth Karma-jnana (Karma-jnana, wisdom of action). It is explained that all blessings, majesty, wisdom, and functions are called Karma. Therefore, it is said that after the initiation is completed, he is conferred, and even called Vajrapani (Vajrapani, the one who holds the vajra), this is called blessing. After the blessing is completed, the majestic wisdom and function surpass everything, so it is said that at that time, the Vajrapani Bodhisattva bent his left arm, and even chanted the verse 'With my vajra, I again hold the vajra' and so on. It is said that Samantabhadra Bodhisattva possesses wisdom and power and is able to turn the wheel of Dharma, therefore the Tathagata confers it with the Five Wisdom Mudras (Panca-jnana-mudra, hand seals of the five wisdoms). These five wisdom mudras possess five aspects, which are the five-pronged vajra. One prong represents the Tathagata-dharmadhatu (Tathagata-dharmadhatu, the realm of the Tathagata's Dharma nature), and the other four prongs each belong to different families. As mentioned above, each of the five wisdom mudra gates has five aspects of initiation: First, Aloka-abhisheka (Aloka-abhisheka, initiation of light), which refers to the Buddhas and Bodhisattvas emitting light to bless. Second, Amrita-abhisheka (Amrita-abhisheka, initiation of nectar), which refers to blessing fragrant water with the mantra of the principal deity. Third, Bija-abhisheka (Bija-abhisheka, initiation of seed syllable), which refers to visualizing the seed syllable of the family deity pervading the body and mind. Fourth, Jnana-mudra-abhisheka (Jnana-mudra-abhisheka, initiation of wisdom mudra), which refers to blessing with the mudra held by the family deity. Fifth, Padartha-abhisheka (Padartha-abhisheka, initiation of meaning of the phrase), which refers to using the mantra of the family deity and contemplating its meaning, visualizing it pervading the body and mind. One who can understand such profound order, contemplate and apply it, and bless oneself and others, is qualified to be conferred the position of Mahacharya (Mahacharya, great master). As said in the initiation gate. The title says, this is the first of Vajrasattva (Vajrasattva) Samadhi, the Bodhi wisdom of all Tathagatas. It is explained that this is the title. The Sanskrit version is listed at the end, referring to all Tathagatas equally holding sentient beings, the adamantine Bodhi immovable wisdom wheel. The complete title should be said in this way. The second gate is the Samadhi of summoning of Amogharaja Bodhisattva (Amogharaja Bodhisattva, Bodhisattva Unfailing King). Describing this meaning, it means that the nature of all dharmas is empty and tranquil, and the wonderful wisdom of all Buddhas is based on emptiness.
轉自在無礙。一切建立及不建立依空不空。智相常住猶如虛空。遍一切處。照用無歇故。大空自在。無智無用無緣無依。為智所依。智唯實相空非實相。空性唯空無所得故。妙智不空善巧用故。是以大日如來以一切智現其智相名不空王也。極智妙相空稱之為王。此意者。欲令眾生具無礙智。而於空有不滯不礙。以五智相屈曲如鉤。能鉤眾生出空有海。能鉤諸佛聖智入眾生心。一切諸佛共加持故。若有菩薩作佛事時。執持此鉤往於十方界。諸佛菩薩如風疾至無能違者。若人持者持如來智。若人見者見如來智。有能觀想此契相者。是人速得一切如來大自在智甚深三昧。此智印力隨心攝召。皆悉成就一切如來及菩薩等所有三昧。以此智印普用攝持。無前無後一時滿足。是人即能受用諸佛及菩薩等無礙智力。是人即得無盡莊嚴秘密之藏。入此門者生決定心無疑惑心發希有心。何以故。一切如來智愿加持所成就故。
次下隨文釋意大分有四。而為頌曰。
如來不空心 秘密神變相 親承請教示 現授菩提鉤
初頌如來不空心者。經云爾時世尊及秘明等。此中義分有四。一舉報。二顯體。三明行。四護念。經爾時世尊毗盧遮那此第一舉報及顯體也。此文略。具足應云爾時金剛界毗盧遮那佛持一切如來身以為
【現代漢語翻譯】 現代漢語譯本 轉自在無礙，一切建立及不建立都依賴於空與不空。智慧的相狀恒常存在，猶如虛空，遍及一切處。照耀和作用沒有止息，所以說大空是自在的。沒有智，沒有用，沒有緣，沒有依靠，卻是一切智慧所依賴的。智慧唯有實相是空，而非實相。空性的本質就是空，因為沒有可以獲得的東西。妙智不是空，因為它有善巧的運用。因此，大日如來以一切智顯現其智慧的相狀，名為不空王（Amoghavajra）。極智的微妙相狀是空，因此稱之為王。這個意思在於，想要讓眾生具備無礙的智慧，對於空和有都不執著，沒有阻礙。用五智的相狀彎曲如鉤，能夠把眾生從空有的海洋中鉤出來，能夠把諸佛的聖智鉤入眾生的心中。因為一切諸佛共同加持的緣故，如果有菩薩在做佛事的時候，執持這個鉤前往十方世界，諸佛菩薩會像風一樣迅速到來，沒有人能夠違抗。如果有人持有這個鉤，就是持有如來的智慧。如果有人見到這個鉤，就是見到如來的智慧。有人能夠觀想這個契相，這個人就能迅速獲得一切如來的大自在智甚深三昧（Samadhi）。這個智印的力量隨著心意攝取和召喚，都能成就一切如來以及菩薩等所有的三昧。用這個智印普遍地攝取和保持，沒有先後，一時之間就全部滿足。這個人就能受用諸佛以及菩薩等無礙的智力。這個人就能得到無盡莊嚴的秘密寶藏。進入這個門的人，會生起決定的心，沒有疑惑的心，發起稀有的心。為什麼呢？因為一切如來的智慧和願力加持所成就的緣故。
接下來隨著經文解釋意義，大概分為四個部分。用頌文來說：
如來不空心，秘密神變相，親承請教示，現授菩提鉤。
最初的頌文『如來不空心』，經文說『爾時世尊及秘明等』。這裡面的意義分為四個部分：一是舉出，二是顯現本體，三是說明修行，四是護念。經文『爾時世尊毗盧遮那』，這是第一舉出和顯現本體。這段經文省略了，完整地應該說『爾時金剛界毗盧遮那佛持一切如來身以為』
【English Translation】 English version Turning freely without obstruction, all establishment and non-establishment rely on emptiness and non-emptiness. The aspect of wisdom constantly abides, like space, pervading all places. Illumination and function are without cessation, therefore it is said that great emptiness is free and unhindered. Without wisdom, without function, without conditions, without reliance, yet it is what all wisdom relies on. Wisdom only sees the emptiness of true reality, not non-reality. The nature of emptiness is only emptiness, because there is nothing to be obtained. Wonderful wisdom is not empty, because it has skillful application. Therefore, Mahavairocana Tathagata (Great Sun Buddha) manifests the aspect of his wisdom with all-knowing wisdom, named Amoghavajra (Unfailing King). The subtle aspect of supreme wisdom is emptiness, therefore it is called King. The meaning of this is to enable sentient beings to possess unobstructed wisdom, and not be attached to or hindered by emptiness and existence. The aspect of the five wisdoms is bent like a hook, which can hook sentient beings out of the ocean of emptiness and existence, and can hook the holy wisdom of all Buddhas into the minds of sentient beings. Because of the joint blessing of all Buddhas, if a Bodhisattva is performing Buddha-deeds, holding this hook and going to the ten directions, all Buddhas and Bodhisattvas will arrive as quickly as the wind, and no one can disobey. If someone holds this hook, they are holding the wisdom of the Tathagata. If someone sees this hook, they are seeing the wisdom of the Tathagata. If someone can contemplate this mudra (symbol), that person will quickly obtain the great, free, and profound Samadhi (state of meditative consciousness) of all Tathagatas. The power of this wisdom-seal follows the mind's grasping and summoning, and can accomplish all the Samadhis of all Tathagatas and Bodhisattvas. Using this wisdom-seal to universally grasp and maintain, without before or after, it is fully satisfied in an instant. That person can then receive and use the unobstructed wisdom-power of all Buddhas and Bodhisattvas. That person will then obtain the inexhaustible, adorned, secret treasury. Those who enter this gate will give rise to a determined mind, a mind without doubt, and generate a rare mind. Why? Because it is accomplished by the blessing of the wisdom and vows of all Tathagatas.
Next, following the text to explain the meaning, there are roughly four parts. A verse says:
The Unfailing Mind of the Tathagata, the Secret Miraculous Transformation Aspect, Personally Receiving Instructions, Now Bestowing the Bodhi Hook.
The first verse, 'The Unfailing Mind of the Tathagata,' the sutra says, 'At that time, the World Honored One and the Secret Illuminations, etc.' The meaning here is divided into four parts: first, to mention; second, to reveal the essence; third, to explain the practice; and fourth, to protect and remember. The sutra says, 'At that time, the World Honored One, Vairocana (the Illuminator),' this is the first mentioning and revealing of the essence. This passage is abbreviated; fully it should say, 'At that time, Vairocana Buddha of the Vajra Realm, holding the body of all Tathagatas as...'
其體(如普賢觀所列)阿阇梨集此經意務取行取相廣本重者皆略而不出。毗盧遮那佛如前已釋。后亦準之。經復入不空王大菩薩至三摩地已。第三明行也。釋曰。此中雲三昧耶及三摩地如前已釋。后亦如是。所謂如來先入普賢心又入不空智。故云復入也。如來智相遍洽微塵身心。微塵身心一身心故。此一復入一切。一切皆入此一。顯發智用自在無礙故云所生。加持者。謂從不空王智現其鉤相加持有情故。經云從其心出。及拔折羅啰阇等。此第四護念也。釋曰。謂從不空王大菩薩心現召請相。此召請相不離佛心。故云名一切如來心等。菩薩及鉤皆佛心故。而此佛心堅過金剛。故說秘明云金剛王。金剛王者梵云拔折羅啰阇也。以此秘明護念有情。一切有情住堅牢心。
頌秘密神變相者。經從說此秘明時至種種神變等事已。此中行相如普賢觀。出入相同。文略無者準上可知。今如前建立隨略而釋。經說此秘明時從一切如來心即彼薄伽梵執金剛。此因本二段文也。釋曰。前觀中普賢菩薩從佛心出成執金剛身。故此觀中以佛心金剛為因本。故云即彼薄伽梵執金剛也。薄伽梵此正翻為世尊也。具足正翻應云說秘明時從一切如來世尊執金剛心也。謂此不空王大菩薩從彼一切如來金剛心出故。經云爲一切如來眾多大鉤出已者。此
【現代漢語翻譯】 現代漢語譯本： 其體（如《普賢觀》所列）阿阇梨（Acharya，導師）收集此經的要義，務必選取修行和觀想的廣本，重複的內容都省略而不提。毗盧遮那佛（Vairocana Buddha）如前文已經解釋，後文也照此理解。經文又進入不空王大菩薩（Amoghavajra Bodhisattva）的三摩地（Samadhi，禪定）之後，這是第三部分說明修行。解釋說：這裡所說的三昧耶（Samaya，誓言）及三摩地（Samadhi，禪定），如前文已經解釋，後文也照此理解。所謂如來（Tathagata）先進入普賢（Samantabhadra）的心，又進入不空智（Amogha-jnana），所以說『又進入』。如來的智慧之相遍佈微塵身心，微塵身心與一身心相同，所以這一次進入一切，一切都進入這一個，顯發智慧的作用自在無礙，所以說『所生』。加持，是指從不空王智（Amoghavajra-jnana）顯現其鉤相，加持有情（sentient beings），所以經文說『從其心出』，以及『拔折羅啰阇（Vajraraja，金剛王）』等，這是第四部分護念。解釋說：從不空王大菩薩（Amoghavajra Bodhisattva）的心顯現召請相，這個召請相不離佛心，所以說名為一切如來心等。菩薩（Bodhisattva）和鉤都是佛心，而這佛心堅固勝過金剛（vajra），所以說秘明（mantra）為金剛王（Vajraraja）。金剛王（Vajraraja），梵文（Sanskrit）為拔折羅啰阇（Vajraraja），用這個秘明（mantra）護念有情（sentient beings），一切有情（sentient beings）安住于堅牢心。
頌秘密神變相，經文從說此秘明（mantra）時，到種種神變等事，此中的行相如《普賢觀》，出入相同，文句省略沒有的，參照上文可知。現在如前建立，隨著文句簡略而解釋。經文說，說此秘明（mantra）時，從一切如來心，即彼薄伽梵（Bhagavan，世尊）執金剛（Vajrapani），這是因本二段文。解釋說：前觀中普賢菩薩（Samantabhadra Bodhisattva）從佛心出，成就執金剛（Vajrapani）身，所以此觀中以佛心金剛（vajra）為因本，所以說『即彼薄伽梵（Bhagavan，世尊）執金剛（Vajrapani）』。薄伽梵（Bhagavan，世尊）正確翻譯為世尊。具足地正確翻譯應為，說秘明（mantra）時，從一切如來世尊執金剛（Vajrapani）心。是指此不空王大菩薩（Amoghavajra Bodhisattva）從彼一切如來金剛（vajra）心而出，所以經文說『為一切如來眾多大鉤出已』，這是
【English Translation】 English version: Its structure (as listed in the Samantabhadra Contemplation Sutra) is that the Acharya (teacher) collects the essential meanings of this sutra, making sure to select the extensive versions for practice and visualization, while omitting redundant content. Vairocana Buddha has been explained earlier, and the same applies later. After the sutra enters the Samadhi (meditative absorption) of the great Bodhisattva Amoghavajra, this is the third section explaining practice. The explanation says: The Samaya (vow) and Samadhi (meditative absorption) mentioned here have been explained earlier, and the same applies later. It is said that the Tathagata (Thus Come One) first enters the mind of Samantabhadra (Universal Worthy), and then enters the Amogha-jnana (Unfailing Wisdom), hence the phrase 'enters again'. The aspect of the Tathagata's wisdom pervades the bodies and minds of countless dust motes, and the bodies and minds of countless dust motes are the same as one body and mind, so this one entry is an entry into all, and all enter into this one, manifesting the function of wisdom freely and without obstruction, hence the term 'produced'. Blessing refers to the manifestation of its hook aspect from the wisdom of Amoghavajra, blessing sentient beings, hence the sutra says 'emerging from his heart', and 'Vajraraja (Diamond King)' etc., this is the fourth part of protection and mindfulness. The explanation says: From the heart of the great Bodhisattva Amoghavajra manifests the aspect of summoning, this aspect of summoning does not depart from the Buddha's heart, hence it is called the mind of all Tathagatas etc. The Bodhisattva and the hook are both the Buddha's heart, and this Buddha's heart is firmer than vajra (diamond), hence the secret mantra is said to be Vajraraja (Diamond King). Vajraraja (Diamond King), in Sanskrit is Vajraraja, using this secret mantra to protect and be mindful of sentient beings, all sentient beings abide in a firm and solid mind.
Praising the aspect of secret spiritual transformation, the sutra, from the time of reciting this secret mantra, to various spiritual transformations and other events, the aspects of practice within this are like the Samantabhadra Contemplation Sutra, the entry and exit are the same, and what is omitted in the text can be understood by referring to the above. Now, as established before, it is explained according to the brevity of the text. The sutra says, at the time of reciting this secret mantra, from the heart of all Tathagatas, that is, Bhagavan (World Honored One) Vajrapani (Holder of the Vajra), this is the two-part text of cause and origin. The explanation says: In the previous contemplation, Bodhisattva Samantabhadra emerged from the Buddha's heart and attained the body of Vajrapani (Holder of the Vajra), so in this contemplation, the vajra (diamond) of the Buddha's heart is taken as the cause and origin, hence it is said 'that is, Bhagavan (World Honored One) Vajrapani (Holder of the Vajra)'. Bhagavan (World Honored One) is correctly translated as World Honored One. The complete and correct translation should be, at the time of reciting the secret mantra, from the heart of all Tathagata World Honored One Vajrapani (Holder of the Vajra). It refers to this great Bodhisattva Amoghavajra emerging from the vajra (diamond) heart of all those Tathagatas, hence the sutra says 'for all Tathagatas, many great hooks have emerged', this is
應實顯相二段文也。此中無月輪圍繞住等者。前門已說。云于諸佛所圍繞而住。故此略而不具。但云從一切如來心即彼薄伽梵執金剛也。故前門云于月輪中出。即此執金剛即是普賢遍一切處菩提心輪執金剛也。種種智者。此中雲一切如來眾多大鉤者。即種種智中之一智。一智即種種智也。應知此鉤亦在月輪中現。已下諸門準知。經云還同一體入毗盧遮那佛心。此顯力還源也。釋曰。此中無以其普賢故金剛薩埵三摩地極堅牢故者略也。上門已說此準知。下亦如是。皆有如來普賢金剛威神力也。還源者謂此鉤本依佛心出還入佛心。欲顯此鉤是如來心故。經云爲金剛鉤住佛掌中。此示相也。釋曰。此段文略應具足云又從心出滿虛空界成金剛光明時彼光明化為一切如來金剛身語意所成金剛鉤住佛掌中。唯有下句為金剛鉤住佛掌中。滿虛空明等準上門應知。下門亦如是。有能入此鉤三摩地者。應如上次第還入佛心。又從心出滿虛空界。光明化如來三輪鉤。住佛掌中。如是觀者是名入鉤三摩地。即得如來召請諸佛智印加持。經云復從鉤中出現一切世界至神變等事已者。此段亦略。準上應知。義亦如上。入此觀者普現色身也。已下諸門亦皆準知。若入此普現色身觀。能令眾生髮菩提心等感應之行。略而不說。準如上門皆悉具有。下門
亦然。
頌曰現授教旨相者。經從出不空王故至增上悉地果故等。此中入出不同義分為五。由不空王故及金剛薩埵乃至大菩薩身。此第一攝相也。釋曰。謂如來實相智印神變無礙故曰不空。即此智印諸智中勝故稱為王。以此智王護念眾生。令諸眾生受勝安樂。是智至處無能壞者故曰堅牢。以堅牢智攝諸眾生為一身相。其中眾生入出不礙。住一身中各令所安不覺不知。唯是菩薩了了知見。若有智者住此三昧亦復如是。即能攝受行利益事。經云住于毗盧遮那佛心至偈末等。此第二還源也。釋曰。不空王住佛心時一切眾生亦住佛心。此一不空王住佛心時。一切世界微塵等不空王皆住佛心中。如梵網經云各接微塵眾俱來至我所。即其相也。說此偈言等如經思之可解。經時彼不空王至復請教示。此第三現請也。釋曰。謂不空王大菩薩住前所現普賢菩薩周圍月輪。為諸有情請佛教示。此一不空王請時彼彼一切世界微塵不空王亦如是請。此中闕感應文。如前門所說更不復出。后亦準之。經爾時世尊入一切如來至為一切如來鉤召三摩耶等。此第四現法也。釋曰。所謂此法門名一切如來金剛加持鉤召。故云鉤召三昧耶。此鉤從普賢金剛五智印轉轉現。故能廣利益諸有情界也。經盡眾生界攝召一切至悉地果故等。此第五顯益也。釋曰
【現代漢語翻譯】 現代漢語譯本
亦然。
頌曰現授教旨相者。經從出不空王（Amoghavajra，意為「不空金剛」）故至增上悉地（iddhi，意為「神通」）果故等。此中入出不同義分為五。由不空王故及金剛薩埵（Vajrasattva）乃至大菩薩身。此第一攝相也。釋曰。謂如來實相智印神變無礙故曰不空。即此智印諸智中勝故稱為王。以此智王護念眾生。令諸眾生受勝安樂。是智至處無能壞者故曰堅牢。以堅牢智攝諸眾生為一身相。其中眾生入出不礙。住一身中各令所安不覺不知。唯是菩薩了了知見。若有智者住此三昧（samadhi，意為「禪定」）亦復如是。即能攝受行利益事。經云住于毗盧遮那佛（Vairocana Buddha）心至偈末等。此第二還源也。釋曰。不空王住佛心時一切眾生亦住佛心。此一不空王住佛心時。一切世界微塵等不空王皆住佛心中。如梵網經云各接微塵眾俱來至我所。即其相也。說此偈言等如經思之可解。經時彼不空王至復請教示。此第三現請也。釋曰。謂不空王大菩薩住前所現普賢菩薩（Samantabhadra）周圍月輪。為諸有情請佛教示。此一不空王請時彼彼一切世界微塵不空王亦如是請。此中闕感應文。如前門所說更不復出。后亦準之。經爾時世尊入一切如來至為一切如來鉤召三摩耶（samaya，意為「誓言」）等。此第四現法也。釋曰。所謂此法門名一切如來金剛加持鉤召。故云鉤召三昧耶。此鉤從普賢金剛五智印轉轉現。故能廣利益諸有情界也。經盡眾生界攝召一切至悉地果故等。此第五顯益也。釋曰
【English Translation】 English version
Likewise.
The verse says: 'The appearance of the teaching's essence now bestowed.' The scripture states, 'From Amoghavajra (Amoghavajra, meaning 'Unfailing Vajra') comes forth, leading to the supreme attainment of siddhi (iddhi, meaning 'supernatural power') and its fruits,' and so on. Here, the meaning of entering and exiting differently is divided into five aspects. 'Because of Amoghavajra, Vajrasattva (Vajrasattva), and even the body of a great Bodhisattva.' This is the first aspect of encompassing. Explanation: Because the Tathagata's (如來) true nature, wisdom, seal, and spiritual transformations are unimpeded, it is called 'Unfailing.' This wisdom-seal is the most excellent among all wisdoms, hence it is called 'King.' This King of Wisdom protects and cherishes sentient beings, enabling them to receive supreme peace and joy. The place where this wisdom reaches cannot be destroyed, hence it is called 'Firm.' With this firm wisdom, all sentient beings are encompassed into one body. Within it, sentient beings enter and exit without obstruction. Residing within one body, each is made secure without awareness or knowledge. Only Bodhisattvas fully know and see this. If a wise person dwells in this samadhi (samadhi, meaning 'meditative absorption'), it is also like this. They can then encompass and perform beneficial deeds. The scripture says, 'Dwelling in the heart of Vairocana Buddha (Vairocana Buddha), up to the end of the verse,' and so on. This is the second aspect of returning to the source. Explanation: When Amoghavajra dwells in the Buddha's heart, all sentient beings also dwell in the Buddha's heart. When this one Amoghavajra dwells in the Buddha's heart, all Amoghavajras, as numerous as dust motes in all worlds, dwell in the Buddha's heart. As the Brahma Net Sutra says, 'Each receives a multitude of dust motes, all coming to my place.' This is its appearance. The meaning of saying this verse can be understood by contemplating the scripture. The scripture states, 'Then, that Amoghavajra came and again requested instruction.' This is the third aspect of present request. Explanation: It means that Amoghavajra, the great Bodhisattva, dwells in the moon disc surrounding the previously manifested Samantabhadra Bodhisattva (Samantabhadra), requesting the Buddha's teaching for all sentient beings. When this one Amoghavajra requests, all Amoghavajras, as numerous as dust motes in all worlds, also request in the same way. Here, the text of response is missing. As explained in the previous section, it will not be repeated. The following is also based on this. The scripture states, 'Then, the World-Honored One entered all Tathagatas, up to the samaya (samaya, meaning 'vow') of summoning all Tathagatas,' and so on. This is the fourth aspect of presenting the Dharma. Explanation: This Dharma gate is called the Vajra Empowerment Summoning of all Tathagatas. Therefore, it is called the 'Summoning Samaya.' This hook manifests from the five wisdom seals of Samantabhadra Vajra, thus it can broadly benefit all sentient beings. The scripture states, 'Exhausting the realm of sentient beings, summoning all, up to the attainment of siddhi and its fruits,' and so on. This is the fifth aspect of revealing the benefit. Explanation:
。謂五智印鉤召等持力一切如來加持故。若有持念此三昧耶。一切如來及菩薩眾一時集會。隨彼彼念為作利益。故云悅意受用等。若有眾生從初發心與諸如來普賢菩薩等量發者。如是菩薩即是如來。由心等故。諸佛加持。由加持故於佛法界五智印上更增上妙智。廣大自在故云增上悉地果。
頌授智菩提鉤者。經從以金剛鉤授彼乃至偈末等。釋曰。此中授灌頂法具光明等五種。如前門所列。此中略有二相。餘三隱而不出。但作即具用為之。二相者所謂智印及鉤。即名號而與灌頂等也。時不空王受此鉤已諸佛隨集。故云以彼金剛鉤召請一切如來已。眾生受者亦復如是。有見聞者諸罪消滅聖賢護念。若非授而輒受持求悉地者。于如來智自在力用即不成就。是故佛言是人盜法被諸鬼神之所損壞。說此偈言等如經可解。經此是不空王大菩薩三昧耶一切如來鉤召智。第二此題目也。正翻應云一切如來鉤召智等持不空王大菩薩觀門。義如上釋。
第三一切如來摩羅大菩薩三昧耶智印實相門。述此意者。謂如來悲智甚深微密。亙無盡界違順染凈。是故如來現其智相名曰摩羅能令樂染凈者不得自在。摩羅者具足梵音云摩爛拏。此正翻為殺者。如其智印。所謂弓箭。謂或有菩薩成等正覺。住清凈處不樂隨於雜染世界成就眾生。
【現代漢語翻譯】 現代漢語譯本：這是因為五智印（panchajnana-mudra）的鉤召等持力，以及一切如來的加持。如果有人持念這個三昧耶（samaya），一切如來及菩薩眾會同時出現，隨應他的念頭而為他帶來利益，所以說『悅意受用』等。如果有個眾生從最初發心就與諸如來、普賢菩薩等同等發心，這樣的菩薩就是如來，因為他們的心是等同的。諸佛會加持他，由於這種加持，他在佛法界的五智印上會更加增上微妙的智慧，廣大自在，所以說『增上悉地果』（agrasiddhi-phala）。
關於頌授智菩提鉤，經文說『以金剛鉤授彼』乃至偈末等。解釋說，這裡授予的灌頂法具有光明等五種，如前面所列。這裡略有二相，其餘三種隱藏而不顯現，只是在作用時就具備。二相是指智印和鉤，即以名號來給予灌頂等。當時不空王（Amoghavajra）接受了這個鉤之後，諸佛隨之聚集，所以說『以彼金剛鉤召請一切如來已』。眾生接受者也是如此，有見聞者，諸罪消滅，聖賢護念。如果不是經過授予而擅自受持求悉地（siddhi）的人，就不能成就如來智的自在力用。所以佛說，這樣的人是盜法，會被諸鬼神所損壞。偈語的內容如經文所說，可以理解。經文說『這是不空王大菩薩三昧耶一切如來鉤召智』，這是第二個題目。正確的翻譯應該是『一切如來鉤召智等持不空王大菩薩觀門』，意義如上所述。
第三是『一切如來摩羅（Mara）大菩薩三昧耶智印實相門』。闡述這個意思是因為如來的悲智非常深奧微妙，遍及無盡的世界，無論是順境還是逆境，染污還是清凈。因此，如來顯現他的智慧之相，名為摩羅（Mara），能使那些樂於染污和清凈的人都不得自在。摩羅（Mara）的完整梵文是摩爛拏（marana），正確的翻譯是『殺者』。比如它的智印，就是弓箭。意思是說，或許有菩薩成就等正覺，住在清凈之處，不樂於隨著雜染的世界去成就眾生。
【English Translation】 English version: This is due to the hooking Samadhi power of the Five Wisdom Seals (panchajnana-mudra) and the blessings of all Tathagatas. If someone upholds this Samaya, all Tathagatas and Bodhisattvas will appear simultaneously, benefiting them according to their thoughts, hence the saying 'joyful acceptance and use,' etc. If a sentient being generates the aspiration from the very beginning equal to that of all Tathagatas and Samantabhadra Bodhisattva, such a Bodhisattva is a Tathagata because their minds are equal. The Buddhas will bless them, and due to this blessing, they will further enhance subtle wisdom on the Five Wisdom Seals in the Dharma Realm of the Buddhas, becoming vast and free, hence the saying 'supreme Siddhi fruit' (agrasiddhi-phala).
Regarding the verse on bestowing the Wisdom Bodhi Hook, the scripture says 'bestow it with the Vajra Hook' until the end of the verse. The explanation is that the empowerment conferred here has five aspects, such as light, as listed earlier. Here, there are briefly two aspects, with the other three hidden and not revealed, but they are inherently present when in use. The two aspects refer to the Wisdom Seal and the Hook, which use the name to bestow empowerment, etc. At that time, Amoghavajra received this Hook, and all the Buddhas gathered accordingly, hence the saying 'having summoned all Tathagatas with that Vajra Hook.' Sentient beings who receive it are also like this; those who see or hear it will have their sins eliminated and be protected by sages. If someone seeks Siddhi (siddhi) by upholding it without being empowered, they will not achieve the unhindered power of the Tathagata's wisdom. Therefore, the Buddha said that such a person is stealing the Dharma and will be harmed by ghosts and spirits. The content of the verse is as stated in the scripture and can be understood. The scripture says 'This is the Samaya of Amoghavajra Mahabodhisattva, the Wisdom of Hooking All Tathagatas,' which is the second title. The correct translation should be 'The Contemplation Gate of Amoghavajra Mahabodhisattva, the Samadhi of the Wisdom of Hooking All Tathagatas,' with the meaning as explained above.
Thirdly, there is 'The Reality Gate of the Wisdom Seal of the Samaya of All Tathagatas Mara (Mara) Mahabodhisattva.' The reason for explaining this is that the compassion and wisdom of the Tathagatas are extremely profound and subtle, pervading endless realms, whether in favorable or adverse circumstances, defilement or purity. Therefore, the Tathagatas manifest their wisdom aspect, called Mara (Mara), which can prevent those who delight in defilement and purity from being at ease. The complete Sanskrit for Mara (Mara) is marana, and the correct translation is 'killer.' For example, its Wisdom Seal is the bow and arrow. This means that perhaps there are Bodhisattvas who attain perfect enlightenment, dwell in pure places, and do not delight in following the defiled world to accomplish sentient beings.
以此智印力能擊射。攝之不令久住。故以染智攝彼凈智。故名殺者。或有菩薩發廣大心作大佛事。有佛菩薩住于自宮不助其力。而此菩薩即以此智印向彈擊之。彼佛菩薩便當隨喜而共加持。佛智神力無有違者。此即殺凈而順染也。又諸眾生恒為一切煩惱堅牢染縛。而不信受佛清凈法。爾時菩薩以此智印而擊射之。彼所堅縛即便破壞。以清凈法而用染之。一切眾生以是因緣開示悟入佛之知見。此即殺染而順凈也。是故如來以摩羅智于染于凈皆能染凈也。又此次第者。謂入初普賢金剛三昧耶遍能觀察一切如來。遍能了知諸佛境界得不空智。爾時如來便以智印而用加持。得加持已便能集會一切如來及諸如來無盡智藏。嚴自智界作大佛事。便能承事一切如來。而諸如來護念不捨。是以染智據次而說。如是次第皆是如來普賢金剛三昧智用。一合實相甚深境界。以聲字相次故別轉耳。後後所說準應知之。次下釋文頌曰。
如來奉事心 秘密神變相 現請教旨者 授菩提弓箭
如來奉事心者。經云爾時世尊復入及拔折啰邏伽等。釋曰。謂從普賢菩薩菩提金剛三昧入佛境界。加持眾生相續便入不空王相。而作佛事。轉住即入此奉事門。故云復入等。如上準知。言奉事及染愛者。謂奉事如來及以眾生。以奉事如來故如來
【現代漢語翻譯】 現代漢語譯本：以這種智慧印的力量能夠擊射。攝取它不讓它長久停留。所以用染污的智慧來攝取那清凈的智慧。所以叫做『殺』。或者有菩薩發起廣大的心，做廣大的佛事。有佛菩薩安住在自己的宮殿里，不幫助他的力量。而這位菩薩就用這種智慧印向他彈擊。那位佛菩薩便應當隨喜而共同加持。佛的智慧神通力量沒有違背的。這便是殺清凈而順從染污。又，各種眾生經常被一切煩惱堅固地染污束縛，而不信受佛的清凈法。這時菩薩用這種智慧印而擊射他們。他們所受的堅固束縛便立即破壞。用清凈法而用染污他們。一切眾生因為這個因緣開示悟入佛的知見。這便是殺染污而順從清凈。所以如來用摩羅智，對於染污對於清凈都能染污清凈。又，這次第是說，進入最初的普賢金剛三昧耶，普遍能夠觀察一切如來。普遍能夠了知諸佛的境界，得到不空智。這時如來便用智印而用加持。得到加持后便能**一切如來以及諸如來無盡的智慧寶藏。莊嚴自己的智慧界，做廣大的佛事。便能承事一切如來。而諸如來護念不捨。因此染污的智慧根據次第而說。這樣的次第都是如來普賢金剛三昧的智慧作用。一合的實相甚深境界。因為聲字相的次第所以才分別轉動罷了。後面所說的應該準此而知。接下來解釋經文的頌說： 『如來奉事心，秘密神變相，現請教旨者，授菩提弓箭。』 『如來奉事心』，經中說『這時世尊又進入及拔折啰邏伽等』。解釋說：從普賢菩薩菩提金剛三昧進入佛的境界。加持眾生相續便進入不空王相。而做佛事。轉住就進入這奉事門。所以說『又進入等』。如上面準此而知。說奉事及染愛，是說奉事如來以及眾生。因為奉事如來，所以如來
【English Translation】 English version: With the power of this wisdom seal, one can strike and shoot. Seizing it, not allowing it to linger. Therefore, using defiled wisdom to seize that pure wisdom. Hence it is called 'killing'. Or, there are Bodhisattvas who generate vast minds and perform great Buddha-deeds. There are Buddhas and Bodhisattvas who dwell in their own palaces and do not assist their power. And this Bodhisattva then uses this wisdom seal to strike and shoot at them. Those Buddhas and Bodhisattvas should then rejoice and jointly bestow blessings. The Buddha's wisdom and spiritual power have no opposition. This is killing purity and complying with defilement. Furthermore, all sentient beings are constantly and firmly bound by all afflictions, and do not believe and accept the Buddha's pure Dharma. At this time, the Bodhisattva uses this wisdom seal to strike and shoot them. Their firm bonds are immediately broken. Using pure Dharma to defile them. All sentient beings, because of this cause and condition, are enlightened and enter the Buddha's knowledge and vision. This is killing defilement and complying with purity. Therefore, the Tathagata uses the Māra wisdom to defile and purify both defilement and purity. Moreover, this sequence refers to entering the initial Samantabhadra Vajra Samaya, universally able to observe all Tathagatas. Universally able to understand the realms of all Buddhas, attaining the Unfailing Wisdom. At this time, the Tathagata then uses the wisdom seal to bestow blessings. Having received the blessings, one can then ** all Tathagatas and the endless wisdom treasury of all Tathagatas. Adorning one's own wisdom realm, performing great Buddha-deeds. One can then serve all Tathagatas. And all Tathagatas protect and remember without abandoning. Therefore, defiled wisdom is spoken of according to sequence. Such a sequence is all the wisdom function of the Tathagata's Samantabhadra Vajra Samadhi. The one-unity of true reality is a profoundly deep realm. Because of the sequence of sound and word aspects, it is merely separately turning. What is said later should be known accordingly. Next, the verse explaining the text says: 『The Tathagata's mind of service, the secret miraculous transformations, manifesting the teachings requested, bestowing the Bodhi bow and arrow.』 『The Tathagata's mind of service,』 the sutra says, 『At this time, the World Honored One again entered and extracted the Vajra Raga, etc.』 The explanation says: From the Samantabhadra Bodhisattva's Bodhi Vajra Samadhi, entering the Buddha's realm. Bestowing blessings on the continuous stream of sentient beings, then entering the Unfailing King aspect. And performing Buddha-deeds. Turning and dwelling, one then enters this gate of service. Therefore it is said, 『again entered, etc.』 As above, know accordingly. Saying service and defiled love, is saying serving the Tathagata and sentient beings. Because of serving the Tathagata, therefore the Tathagata
愛樂。以奉持眾生故眾生離苦。又謂由染愛如來故如來護念。由染愛眾生故眾生解脫。是以名為染愛之智。故說秘明云拔折啰邏伽也。秘密義者謂金剛愛染奉持也。
頌曰秘密神變相者。經從說此秘明時至神變佛事已等。釋曰。此中神變入出合散皆如普賢金剛行相耳。唯此中契相別者。所謂華器仗弓箭等。是如來彈擊智也。其契兩頭皆有蓮華故云華器仗。華器仗即是弓箭也。此智猶如主立彈官彈擊非法。謂二乘樂寂自謂究竟。此非法也。菩薩位地悲智不等。此非法也。一切眾生常樂諸欲習諸邪道。此非法也。乃至假使有佛及一切賢聖悲智不等。皆是非法也。是故大日如來現此智相。令諸菩薩習正行者持此智印承事諸佛。攝受眾生隨意無礙。
頌曰現請教旨相者。經從由至極殺故至最勝悉地果故等。釋曰。謂以諸佛境界入眾生界。和合為一成妙智相。在左月輪為諸眾生現請因緣。故云為摩羅大菩薩身。而此大菩薩善巧智相奉事如來。如來雖已離於愛染。由善巧故諸佛愛念。如世恩愛不相舍離。故攝為一體。住于自心說調伏偈。如經可解。次菩薩出現請教示相。如來複入念其所應。乃至一切獲得勝益故云最勝悉地果故等。此中句義已如上釋。更不繁詞也。依經思之可解耳。
頌授菩提弓箭者。經彼金剛
【現代漢語翻譯】 現代漢語譯本：愛樂（Aira）。因為奉持眾生，所以眾生脫離苦難。又說因為染愛如來，所以如來護念。因為染愛眾生，所以眾生解脫。因此稱為染愛之智。所以說秘密真言是『拔折啰邏伽也』（Vajraraga）。秘密的含義是指金剛愛染的奉持。
頌詞說秘密神變相，經文從敘述這個秘密真言時，到神變佛事等等。解釋說，這裡面的神變，包括入、出、合、散，都如同普賢金剛的行相。只有這裡面的契相不同，就是指華器仗、弓箭等等，這是如來彈擊之智。這些法器的兩頭都有蓮花，所以說是華器仗。華器仗就是弓箭。這種智慧就像主官設立彈官來彈擊非法。所謂的非法是指：二乘（聲聞乘和緣覺乘）之人樂於寂靜，自認為已經達到究竟，這是非法。菩薩的位地悲智不平等，這是非法。一切眾生常常貪圖各種慾望，學習各種邪道，這是非法。乃至假設有佛以及一切賢聖，如果悲智不平等，也都是非法。所以大日如來顯現這種智慧之相，讓修習正行的菩薩們持此智印，承事諸佛，攝受眾生，隨意無礙。
頌詞說顯現請教旨相，經文從『由於極殺』到『最勝悉地果』等等。解釋說，這是指以諸佛的境界進入眾生界，和合為一，成就妙智之相。在左邊的月輪中，為諸眾生顯現請法的因緣，所以說是摩羅大菩薩身。而這位大菩薩以善巧的智慧奉事如來。如來雖然已經遠離愛染，但由於善巧的緣故，諸佛愛念他，就像世間的恩愛一樣不相舍離，所以攝為一體。安住在自己的心中，說調伏的偈頌，如經文所說可以理解。其次，菩薩出現請教示之相，如來再次憶念他所應做的事情，乃至一切眾生獲得殊勝的利益，所以說『最勝悉地果』等等。這裡面的句義已經在上面解釋過了，不再贅述。依據經文思考就可以理解。
頌詞說授予菩提弓箭，經文說彼金剛
【English Translation】 English version: Aira (Love Music). Because of upholding sentient beings, sentient beings are liberated from suffering. It is also said that because of loving attachment to the Tathagata (Thus Come One), the Tathagata protects and remembers. Because of loving attachment to sentient beings, sentient beings are liberated. Therefore, it is called the Wisdom of Loving Attachment. Therefore, the secret mantra is said to be 'Vajraraga' (Diamond Love). The secret meaning refers to the upholding of Vajra (Diamond) Loving Attachment.
The verse says the Secret Miraculous Transformation Aspect, the scripture narrates from the time of this secret mantra to the miraculous Buddha deeds, etc. The explanation says that the miraculous transformations here, including entering, exiting, combining, and dispersing, are all like the practices of Samantabhadra (Universal Worthy) Vajra. The only difference in the symbolic gestures here refers to the flower vessels, staffs, bows, arrows, etc., which are the wisdom of the Tathagata's striking. These ritual implements all have lotuses at both ends, hence the term 'flower vessel staff'. The flower vessel staff is the bow and arrow. This wisdom is like an official establishing a shooting official to strike down illegality. The so-called illegality refers to: those of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) who delight in tranquility and consider themselves to have reached the ultimate, this is illegality. The positions of Bodhisattvas with unequal compassion and wisdom, this is illegality. All sentient beings constantly crave various desires and learn various evil paths, this is illegality. Even if there are Buddhas and all sages, if their compassion and wisdom are unequal, it is all illegality. Therefore, Mahavairocana (Great Sun) Tathagata manifests this wisdom aspect, allowing Bodhisattvas who practice the right conduct to hold this wisdom seal, serve all Buddhas, and embrace sentient beings with unobstructed freedom.
The verse says the Manifestation of the Request for Teaching Aspect, the scripture says from 'due to extreme killing' to 'the supreme Siddhi (accomplishment) fruit', etc. The explanation says that this refers to entering the realm of sentient beings with the realm of all Buddhas, harmonizing into one, and achieving the aspect of wonderful wisdom. In the left moon disc, it manifests the causes and conditions for requesting the Dharma for all sentient beings, hence it is said to be the body of the Mara (Demon) Great Bodhisattva. And this Great Bodhisattva serves the Tathagata with skillful wisdom. Although the Tathagata has already departed from loving attachment, due to skillful means, all Buddhas love and remember him, just like worldly affection that does not separate, so they are integrated into one. Residing in one's own mind, he speaks verses of subduing, which can be understood as stated in the scripture. Next, the Bodhisattva appears with the aspect of requesting instruction, the Tathagata again remembers what he should do, until all sentient beings obtain supreme benefit, hence it is said 'the supreme Siddhi fruit', etc. The meaning of the sentences here has already been explained above, so I will not repeat them. It can be understood by contemplating the scripture.
The verse says the Bestowal of the Bodhi (Enlightenment) Bow and Arrow, the scripture says that Vajra
弓箭乃至一切安樂等。釋曰。灌頂之法略如前釋。授此智相而說偈等者。欲令菩薩及諸有情見聞此法。受持修行不生疑礙。故云此是諸佛無垢染智慧以染愛染離愛者。悉能授與一切安樂。是名彈擊智印。即弓箭之表也。乃至題目法義準知。
第四一切如來善哉智金剛踴躍大菩薩三昧門。述此意者。所謂諸法智性空寂清凈。一切如來以此智道綱紀有情。而諸聖賢未達源際以為差別。縱其入者太過。即空見之甚也。其未入者不及。即愚凡之極也。而此二輩行雖殊異太過不及。皆來入故於諸如來功德智藏不生忻樂亦不稱歎。大智明見慜斯輩故現此智相。名曰善哉。遇斯光者便生踴躍。故號此智名歡喜王。其次第者。謂成就如來普賢菩提金剛智藏鉤弓神變妙莊嚴相。彼無智住空者。縱令得見皆不隨喜亦不稱歎。故佛訶言如盲如聾。所以如來大智善巧力故為利斯輩現善哉智。灌菩薩頂及諸眾生。若入功德門者持此法印而稱秘明。一切諸佛無不稱善者。佛稱善故彼住空者雖不喜樂亦皆稱善。以稱善因緣漸當覺悟。由一切聖賢稱歎故其修行者踴躍無量。故以漸次第四而說。即此第四智。即前普賢金剛三昧一切用智其中秘密神變境界。更亦不別列。以一相故應知。
次下釋文文有四門而為頌曰。
如來歡喜心 秘密
【現代漢語翻譯】 現代漢語譯本：弓箭乃至一切安樂等。釋曰：灌頂之法略如前釋。授此智相而說偈等者，欲令菩薩及諸有情見聞此法，受持修行不生疑礙。故云此是諸佛無垢染智慧，以染愛染離愛者，悉能授與一切安樂。是名彈擊智印，即弓箭之表也。乃至題目法義準知。
第四一切如來善哉智金剛踴躍大菩薩三昧門。述此意者，所謂諸法智性空寂清凈，一切如來以此智道綱紀有情，而諸聖賢未達源際以為差別。縱其入者太過，即空見之甚也；其未入者不及，即愚凡之極也。而此二輩行雖殊異，太過不及，皆來入故於諸如來功德智藏不生忻樂亦不稱歎。大智明見慜斯輩故現此智相，名曰善哉。遇斯光者便生踴躍，故號此智名歡喜王。其次第者，謂成就如來普賢（Samantabhadra）菩提金剛智藏鉤弓神變妙莊嚴相。彼無智住空者，縱令得見皆不隨喜亦不稱歎。故佛訶言如盲如聾。所以如來大智善巧力故為利斯輩現善哉智，灌菩薩頂及諸眾生。若入功德門者持此法印而稱秘明，一切諸佛無不稱善者。佛稱善故彼住空者雖不喜樂亦皆稱善。以稱善因緣漸當覺悟。由一切聖賢稱歎故其修行者踴躍無量。故以漸次第四而說。即此第四智，即前普賢（Samantabhadra）金剛三昧一切用智其中秘密神變境界，更亦不別列。以一相故應知。
次下釋文文有四門而為頌曰：
如來歡喜心 秘密
【English Translation】 English version: Bows and arrows, and all kinds of happiness, etc. The explanation says: The method of abhiseka (灌頂, empowerment) is roughly as explained before. Bestowing this wisdom aspect and reciting verses, etc., is to enable Bodhisattvas and all sentient beings to see and hear this Dharma, to receive, uphold, and practice it without generating doubts or hindrances. Therefore, it is said that this is the undefiled wisdom of all Buddhas, which can use defiled love to purify love and grant all kinds of happiness. This is called the 'Striking Wisdom Seal,' which is the representation of bows and arrows. The meaning of the title and the Dharma can be understood accordingly.
Fourth: The Samadhi Gate of 'All Tathagatas' (如來, Thus Come Ones) 'Well Done Wisdom Vajra' (金剛, Diamond) 'Leaping Great Bodhisattva' (大菩薩, Great Bodhisattva).' Describing this intention means that the wisdom nature of all Dharmas is empty, tranquil, and pure. All Tathagatas use this wisdom path to guide sentient beings, but the sages and wise ones have not reached the source and thus create distinctions. Those who enter too deeply fall into the extreme of emptiness; those who do not enter fall into the extreme of foolishness. Although the practices of these two groups are different, both extremes fail to generate joy or praise for the merit and wisdom treasury of all Tathagatas. Great wisdom, clear vision, and compassion for these beings cause the manifestation of this wisdom aspect, called 'Well Done.' Those who encounter this light will leap with joy, hence this wisdom is called the 'King of Joy.' The order is as follows: achieving the wondrous and adorned aspect of the Tathagata's Samantabhadra (普賢, Universal Worthy) Bodhi Vajra (金剛, Diamond) Wisdom Treasury, hook, bow, and divine transformation. Those who dwell in emptiness without wisdom, even if they see it, will not rejoice or praise it. Therefore, the Buddha rebukes them as if they were blind and deaf. Therefore, the Tathagata, with great wisdom and skillful means, manifests the 'Well Done Wisdom' to benefit these beings, empowering the Bodhisattvas and all sentient beings. Those who enter the gate of merit hold this Dharma seal and recite the secret mantra, which all Buddhas will praise as 'Well Done.' Because the Buddha praises it, even those who dwell in emptiness, though they do not rejoice, will also praise it as 'Well Done.' Through the cause and condition of praising 'Well Done,' they will gradually awaken. Because all sages and wise ones praise it, its practitioners leap with immeasurable joy. Therefore, it is taught in the gradual fourth order. This fourth wisdom is the secret divine transformation realm within the all-encompassing wisdom of the previous Samantabhadra (普賢, Universal Worthy) Vajra (金剛, Diamond) Samadhi. It is not listed separately because it is of one aspect, so it should be understood.
Next, the explanation of the text has four gates, which are summarized in a verse:
The Tathagata's joyful heart, secret
神變相 現請教旨故 授彼善哉智
經爾時世尊復入歡喜王至娑度等者。此如來歡喜心也。釋曰。謂從前三昧出又入此歡喜王三昧。故言復入也。三摩耶等持義如上釋。秘明云拔折羅娑度。正翻為金剛善哉。此聲句遍加持故能破不善入善品中。彼不歡喜者皆生歡喜故稱金剛善哉。此善哉智極堅牢故。
經說此秘明時至神變等事已等者。此秘密神變相也。此中行相一如普賢觀法。
經以極歡喜故金剛薩埵至悉地果故等者。此現請教旨故也。其中出入行相皆如前已釋。此中雲無上踴躍最勝味者。謂彼住空之類愚下之徒。如來善巧現斯智相。隨彼彼類令生歡喜。由歡喜故獲殊勝加持。以是因緣得入如來功德藏海。此是諸佛味故。故云無上踴躍最上味也。
經以金剛歡喜授彼至偈末等者。此授彼善哉智也。謂此菩薩以得灌頂智。此灌頂智者從佛普賢金剛心所出生。無退住相故曰金剛踴躍也。佛加持故便說偈言。如經所說可解。下所題目準上應知。次結云已上四菩薩並是金剛部中金剛方。阿閦佛眷屬都號為一切如來大三昧耶薩埵。謂此四菩薩住東方金剛界不動如來所前後左右。于菩提輪內現神變已圍繞而住。此謂一切如來菩提四智相金剛輪。此菩提輪遍周法界。同而不同純金剛相而為嚴飾。內外供
【現代漢語翻譯】 現代漢語譯本 神變相 『現請教旨故，授彼善哉智』
『經爾時世尊復入歡喜王至娑度等者』。此如來歡喜心也。釋曰：謂從前三昧出又入此歡喜王三昧，故言復入也。三摩耶（Samaya，誓言）等持義如上釋。秘明云拔折羅娑度（Vajra-sādhu），正翻為金剛善哉。此聲句遍加持故能破不善入善品中。彼不歡喜者皆生歡喜故稱金剛善哉。此善哉智極堅牢故。
『經說此秘明時至神變等事已等者』。此秘密神變相也。此中行相一如普賢觀法。
『經以極歡喜故金剛薩埵（Vajrasattva，金剛薩埵）至悉地（Siddhi，成就）果故等者』。此現請教旨故也。其中出入行相皆如前已釋。此中雲無上踴躍最勝味者，謂彼住空之類愚下之徒。如來善巧現斯智相，隨彼彼類令生歡喜。由歡喜故獲殊勝加持。以是因緣得入如來功德藏海。此是諸佛味故。故云無上踴躍最上味也。
『經以金剛歡喜授彼至偈末等者』。此授彼善哉智也。謂此菩薩以得灌頂智。此灌頂智者從佛普賢金剛心所出生。無退住相故曰金剛踴躍也。佛加持故便說偈言。如經所說可解。下所題目準上應知。次結云已上四菩薩並是金剛部中金剛方。阿閦佛（Akshobhya，不動佛）眷屬都號為一切如來大三昧耶薩埵。謂此四菩薩住東方金剛界不動如來所前後左右。于菩提輪內現神變已圍繞而住。此謂一切如來菩提四智相金剛輪。此菩提輪遍周法界。同而不同純金剛相而為嚴飾。內外供
【English Translation】 English version The Transformation of Divine Powers 'Now requesting the teaching's purpose, bestowing upon them the wisdom of 'well done!'
'The sutra says, 'At that time, the World Honored One again entered the Samadhi of the King of Joy, up to 'sādhu' and so on.' This is the joyful heart of the Tathagata (Tathāgata，如來). The commentary explains: 'Coming out from the previous Samadhi and entering this Samadhi of the King of Joy again, hence the term 'again entering.' The meaning of Samaya (Samaya，誓言), which signifies 'holding,' has been explained above. The secret mantra says 'Vajra-sādhu (Vajra-sādhu，金剛善哉),' which is correctly translated as 'Diamond Well Done.' This sound and phrase universally blesses, thus able to destroy the non-virtuous and enter into virtuous qualities. Those who were not joyful all become joyful, hence it is called 'Diamond Well Done.' This wisdom of 'well done' is extremely firm.'
'The sutra says, 'When speaking this secret mantra, up to the events of divine transformation and so on.' This is the aspect of secret divine transformation. The conduct within this is entirely like the method of Samantabhadra's (Samantabhadra，普賢) contemplation.'
'The sutra says, 'Because of extreme joy, Vajrasattva (Vajrasattva，金剛薩埵) up to the fruit of Siddhi (Siddhi，成就) and so on.' This is now requesting the teaching's purpose. The aspects of entering and exiting within it have all been explained previously. The phrase 'unsurpassed, joyful, and supreme flavor' refers to those dwelling in emptiness, the foolish and inferior. The Tathagata skillfully manifests this aspect of wisdom, causing joy to arise in each of their categories. Because of joy, they obtain extraordinary blessings. Because of this cause and condition, they are able to enter the ocean of the Tathagata's treasury of merit. This is the flavor of all Buddhas, hence it is called 'unsurpassed, joyful, and supreme flavor.'
'The sutra says, 'With diamond joy, bestowing upon them up to the end of the verse and so on.' This is bestowing upon them the wisdom of 'well done.' It means that this Bodhisattva has obtained the wisdom of empowerment. This wisdom of empowerment is born from the heart of the Buddha Samantabhadra Vajra. Because there is no regressing or abiding aspect, it is called 'Diamond Joy.' Because of the Buddha's blessing, the verse is spoken. As the sutra says, it can be understood. The titles below should be understood according to the above. Next, it concludes that the four Bodhisattvas above are all in the diamond direction within the Vajra family. The retinue of Akshobhya (Akshobhya，不動佛) Buddha are all called the Great Samaya Sattvas of all Tathagatas. It means that these four Bodhisattvas dwell in the eastern Vajra realm, before, after, left, and right of the immovable Tathagata. Having manifested divine transformations within the Bodhi wheel, they surround and abide. This is called the diamond wheel of the four wisdom aspects of Bodhi of all Tathagatas. This Bodhi wheel pervades the entire Dharma realm. Alike yet different, it is purely adorned with the aspect of diamond. Inner and outer offerings
養及四攝等皆于其中嚴持而住。所以此經先東方者。謂起作之初門應物之源序故。諸佛說法先照東方次及余方。如日初出東方先明次照余方一切皆明。又如四洲眾生但日出處皆呼為東。東者最初之義。非世方分之稱也。此金剛菩提三昧亦復如是。欲入佛法海者皆從此入。便以智入如來境界。此金剛三昧能破壞非法。能成就正法能除滅障礙。能堅牢法界。以無礙智運轉觀察。無前無後。入此金剛法界相妙莊嚴藏如前所說令其成就。既成就已復入如來虛空藏三昧。下次第說。
為報佛恩祖德謹開印板傳之來葉矣。
正應四年(辛卯)七月十八日
沙門慶賀
高野山于往生院
寶藏院開板之
【現代漢語翻譯】 現代漢語譯本： 供養以及四攝（佈施、愛語、利行、同事）等菩薩行，都在這部經中嚴格地受持和安住。這部經為什麼先說東方呢？因為東方是發起修行的最初之門，是應機說法的根源，是開端的次序。諸佛說法總是先照亮東方，然後才照亮其他方位。就像太陽初升時，東方先明亮，然後照亮其他方位，一切都明亮起來。又如四大洲的眾生，都把太陽升起的地方稱為東方。東方是最初的意義，不是世俗方位劃分的稱謂。這部《金剛菩提三昧經》也是這樣，想要進入佛法大海的人，都要從此進入，便能以智慧進入如來的境界。這部金剛三昧能破壞非法，能成就正法，能除滅障礙，能堅牢法界，以無礙的智慧運轉觀察，無前無後。進入這金剛法界，其相貌微妙莊嚴，如前面所說，令其成就。已經成就之後，再進入如來虛空藏三昧，下面會依次解說。 爲了報答佛恩和祖師的恩德，謹此開啟印版，流傳給後世。 正應四年（辛卯）七月十八日 沙門慶賀 于高野山往生院 寶藏院開板
【English Translation】 English version: Offerings and the Four Embracing Dharmas (giving, kind speech, beneficial action, and cooperation) are all strictly upheld and dwell within this sutra. Why does this sutra mention the East first? Because the East is the initial gate for initiating practice, the source of responding to beings' needs, and the order of commencement. When Buddhas preach the Dharma, they always illuminate the East first, and then illuminate the other directions. Just as when the sun rises, the East is bright first, and then it illuminates the other directions, and everything becomes bright. Furthermore, like the sentient beings of the four continents, they all call the place where the sun rises the East. The East is the meaning of the beginning, not a term for worldly directional divisions. This Vajra Bodhi Samadhi Sutra is also like this. Those who wish to enter the ocean of the Buddha Dharma must enter from here, and then they can enter the realm of the Tathagata with wisdom. This Vajra Samadhi can destroy non-Dharma, can accomplish the True Dharma, can eliminate obstacles, and can solidify the Dharma Realm, operating and observing with unobstructed wisdom, without before or after. Entering this Vajra Dharma Realm, its appearance is subtly adorned, as mentioned before, causing it to be accomplished. After it has been accomplished, one then enters the Tathagata's Akasagarbha Samadhi (Samadhi of the Treasury of Space), which will be explained in order below. In order to repay the kindness of the Buddha and the virtue of the Patriarchs, I respectfully open the printing plate to transmit it to future generations. July 18th, the 4th year of Shoo-o (Shinbo) Shramana Keiga At Ojo-in (Temple of Rebirth) on Mount Koya Printed at Hozoin (Treasure House Temple)