Chinese
等众。 菩提萨埵眷属之坛城一切处，是指普贤等眷属众。 所谓“无论听闻何法，智者都不会超越一切法”，对此，三昧耶是说智者听闻之后，不会超越经教之法与证悟之法这二者。不超越经教之法，是指不舍弃圣法等等，不违越这些誓言。不超越证悟之法，是指不舍弃忆念自性之坛城。 法界普遍生起之密咒是进入，即弟子或者自己都可以，转化为空性。 金刚萨埵加持之咒是安住，即五种智慧之自性，或者安住于金刚萨埵自身之身。 金刚铠甲之咒是升起，即披上使一切有情皆具安乐之大慈悲铠甲。 如来眼之咒是弟子解开眼罩，令其观看坛城。 涂香之咒是如来清净戒律之功德所化。 花之咒是大慈悲之功德所化。 焚香之咒是与法界相符之智慧，焚烧烦恼等等之功德所化。 明灯之咒是如来智慧之光闪耀，显现如虚空般广大所化。 供水之咒是法界清净，与虚空相等且不相等所生。 顶髻之咒是如来顶髻不可见，如虚空般无边所生。 如来铠甲之咒是获得如是之性的道路，由智慧之光燃烧，焚烧所知与烦恼之二障所生。 普遍燃烧之咒是光明之坛城，也是由道路之智慧燃烧，焚烧所知与烦恼之二障所生。 如来舌之咒是安住于真实语之法所生，即如来眼与顶髻等等之
English
etc. All the mandalas of the Bodhisattva's retinue refer to Samantabhadra and other retinues. Regarding "Whoever hears it, the wise will not transcend all dharmas," the samaya is that after hearing, the wise will not transcend the two dharmas of scripture and realization. Not transcending the dharma of scripture means not abandoning the holy dharma, etc., and not violating these vows. Not transcending the dharma of realization means not abandoning the remembrance of the self-nature mandala. The secret mantra that arises everywhere in the Dharmadhatu is entering, that is, the disciple or oneself can be transformed into emptiness. The mantra blessed by Vajrasattva is abiding, that is, the nature of the five wisdoms, or abiding in the body of Vajrasattva himself. The mantra of the Vajra armor is rising, that is, putting on the armor of great compassion that makes all sentient beings happy. The mantra of the Tathagata's eye is that the disciple takes off the blindfold and lets him look at the mandala. The mantra of ointment is transformed from the merit of the Tathagata's pure precepts. The mantra of flowers is transformed from the merit of great compassion. The mantra of incense is transformed from the merit of burning afflictions, etc., which is in accordance with the wisdom of the Dharmadhatu. The mantra of the lamp is transformed from the shining light of the Tathagata's wisdom, which appears as vast as the sky. The mantra of offering water is born from the purity of the Dharmadhatu, which is equal to and unequal to the sky. The mantra of the crown is born from the invisibility of the Tathagata's crown, which is as boundless as the sky. The mantra of the Tathagata's armor is the path to attain suchness, and it is born from the burning of the light of wisdom, which burns the two obstacles of knowledge and affliction. The mantra of universal burning is the mandala of light, which is also born from the burning of the wisdom of the path, which burns the two obstacles of knowledge and affliction. The mantra of the Tathagata's tongue is born from abiding in the dharma of true words, that is, the Tathagata's eyes and crown, etc.
Chinese
应使这些真言具有下文将出现的手印。即使上师将自己转化为如来之身，也应以这些真言来转化。如果从一个字的心髓中转化，则这些也不需要。当为弟子灌顶时，也在用瓶水沐浴之后，将这些真言与手印结合。世尊，如何在绘制坛城时，能使障碍平息呢？这是最初询问坛城的绘制，即在准备之时，以及绘制完毕后进行让弟子等进入的仪式之时，以及弟子等进入之后出现障碍时，应如何做。在修持密咒之时， 邪引之众亦不生。 这是说即使不绘制坛城也可以，总之，如果修持真言时出现障碍，应如何平息。密咒等又应如何修持？这是问密咒的修持，如念诵的四支等应如何做。其果将成何状？这是问如果修持密咒，其果将成何状。障碍乃自心所生。从这句开始，到 梵天或帝释， 亦于顷刻速摧毁。 之间讲述了平息障碍的方法，这又分为无相和有相。无相是修持菩提心。有相是将自己转化为圣不动尊之身，并结合真言、手印和坛城。往昔为了显示悭吝， 障碍乃自心所生， 为坏彼因故， 至 说名菩提心。 之间说的是，障碍是由于对法和财物不舍而产生的习气在自心中积累所致，因此障碍的因是悭吝。为了摧毁它，修持菩提心就是要习惯菩提心的本质，即习惯空性，那么悭吝的事物或障碍的事物，就会通过无所缘的方式而平息。凡心及心所生， 至 一切戏论灭。
English
These mantras should be endowed with the mudras that will appear below. Even if the master transforms himself into the body of the Tathagata, he should transform with these mantras. If transforming from a single-syllable essence, then these are not needed either. When initiating a disciple, after bathing with water from the vase, combine these mantras with the mudras. World Honored One, how can obstacles be pacified when drawing a mandala? This is the initial question about drawing the mandala, that is, during the preparation, and when performing the ritual of having disciples etc. enter after drawing, and when obstacles arise after the disciples etc. have entered, what should be done. When practicing secret mantras, Evil guides will not arise. This means that even if the mandala is not drawn, it is okay. In general, if obstacles arise when practicing mantras, how should they be pacified? How should secret mantras etc. be practiced? This is asking about the practice of secret mantras, such as how to do the four limbs of recitation etc. What will its fruit become like? This is asking what the fruit will become like if secret mantras are practiced. Obstacles arise from one's own mind. From this sentence to Brahma or Indra, Will also quickly destroy in an instant. The method of pacifying obstacles is explained in between, which is divided into formless and with form. Formless is practicing bodhicitta. With form is transforming oneself into the body of the noble Achala, and combining mantras, mudras, and mandalas. In the past, in order to show stinginess, Obstacles arise from one's own mind, In order to destroy that cause, To It is called bodhicitta. In between it says that obstacles are caused by the accumulation of habits in one's own mind due to not giving away Dharma and wealth, therefore the cause of obstacles is stinginess. In order to destroy it, practicing bodhicitta is to become accustomed to the essence of bodhicitta, that is, to become accustomed to emptiness, then the objects of stinginess or the objects of obstacles will be pacified through the way of no object of reference. Wherever mind and mental events arise, To All proliferation ceases.
Tibetan
་འགྱུར་བ། །ཞེས་པའི་བར་ནི་བྱང་ཆུབ་ཀྱི་སེམས་དེ་ཉིད་ཀྱི་ཁྱད་པར་ཏེ། བྱང་ཆུབ་ཀྱི་སེམས་དེ་ནི་རྣམ་པར་རྟོག་པ་ལ་སོགས་པ་སྤོང་ཞིང་འགོག་པའི་རང་བཞིན་ནོ་ཞེས་པའོ། །སྔགས་པས་བྱང་ཆུབ་སེམས་དྲན་ཞིང༌། མི་གཡོ་བ་ནི་ཡིད་ལ་བཟླས། །དེ་ཡི་ཕྱག་རྒྱ་བཅིངས་ནས་ནི། །བགེགས་རྣམས་ཐམས་ཅད་འཇིག་པར་འགྱུར། །ཞེས་པ་ནི་བགེགས་བསལ་བའི་ཐབས་གཉིས་པ་སྟེ། སྔགས་བས་བྱང་ཆུབ་ཀྱི་སེམས་དྲན་པར་བྱས་ནས་འཕགས་པ་མི་གཡོ་བའི་སྔགས་ཡིད་ལ་བཟླས་པར་བྱ་སྟེ། དེའི་སྙིང་གར་རླུང་གི་དཀྱིལ་འཁོར་གྱི་ནང་ན་ཡི་གེ་ཧཾ་འདུག་པར་བསམས་ཏེ་ཡི་གེ་ཧཾ་གི་སྒྲས་ཆོས་ཐམས་ཅད་རྒྱུ་དང་འབྲས་བུ་མི་དམིགས་པ་ནི་བྱང་ཆུབ་ཀྱི་སེམས་དྲན་པའོ། །སྔགས་ཟློས་ པ་ནི་ཡིད་ལ་མི་གཡོ་བར་ཟློས་པ་སྟེ། དེ་ལྟར་སྔགས་དེ་ཕྱག་རྒྱ་དང་ལྡན་པར་བཟླས་ནས་བསྡིགས་ན་བགེགས་དེ་འབྱེར་པར་འགྱུར་རོ། །གསང་བའི་བདག་པོ་དེ་ལ་རླུང་བཅིང་པ་ཉོན་ཅིག་ཅེས་པ་ནས། སྔོན་གྱི་རྒྱལ་བ་རྣམས་ཀྱིས་བཤད། །ཅེས་པའི་བར་ནི་རླུང་བཅིང་བའི་ཆོ་ག་སྟེ། བདག་ཡི་གེ་ཨ་ལས་རྣམ་པར་སྣང་མཛད་དུ་བསྒྱུར་ནས་ཡིད་ལ་འཕགས་པ་མི་གཡོ་བའི་སྙིང་པོ་ཧཾ་བསམ་ཞིང་རླུང་གི་ཕྱོགས་སུ་དྲིའི་ཐིག་ལེ་བདུན་བྱ་བ་ནི་རླུང་གི་རྒྱལ་པོ་འཁོར་དང་བཅས་པ་སྟེ། འཁོར་དྲུག་གིས་མཐའ་བསྐོར་ནས་རྒྱལ་པོ་ཉིད་དབུས་སུ་གཞག་ལ་ཀུན་ཀྱང་རི་དགས་ལ་ཞོན་པ་ཁ་དོག་སྔོན་པོར་བསམས་ཏེ། དེའི་སྟེང་དུ་ཁམ་ཕོར་གྱིས་བཀབ་ལ། ཁམ་ཕོར་དེ་རི་རབ་ཏུ་བསམས་ཏེ་དེའི་སྟེང་དུ་ཡི་གེ་ཨཾ་བསམ་ཞིང་ཨཾ་ལས་དབང་ཆེན་གྱི་དཀྱིལ་འཁོར་གསེར་གྱི་ཁ་དོག་འདྲ་བ་ཤིན་ཏུ་ཁྲོ་བར་བསམ་མོ། །སེམས་དཔའ་ཆན་པོ་ཆུ་ཡི་ཡང༌། །ཞེས་པ་ནས། ཕྱོགས་ཀུན་ནས་ནི་ལངས་པའི་སྤྲིན། །དེ་མ་ཐག་ཏུ་འཇིག་པར་འགྱུར། །ཞེས་པའི་བར་གྱིས་ནི་ཆུའི་བགེགས་བསལ་བ་སྟེ། བདག་ཉིད་ཡི་གར་ལས་འཕགས་པ་མི་གཡོ་བ་མདོག་དམར་པོ་འབར་བར་བསམས་ལ་སྤྲིན་གྱི་གཟུགས་ལ་བྲིས་ཏེ་དེ་རལ་གྲིའི་ཕྱག་རྒྱས་གཏུབས་ན་འཇིག་པར་འགྱུར་རོ། །ཡང་ན་སྔགས་པ་མི་གཡེང་པས། །དེ་དག་ཕུར་བུས་གདབ་བྱས་ཏེ། །མཁས་པ་རྡོ་རྗེར་གྱུར་ནས་སུ། །ཐམས་ཅད་རྡོ་རྗེའི་ཕུར་བུས་གདབ། །ཡང་ན་བགེགས་རྣམས་ཐམས་ཅད་ནི། །ཞི་བར་བྱ་བ་ཡང་བཤད་དེ། །ཞེས་པ་ནི་ཆུའི་བགེགས་དེ་ཉིད་བསལ་བའི་ཕྱིར་གཞན་གསུངས་པ་སྟེ། བདག་ཉིད་ཕྱག་ན་རྡོ་རྗེར་བསྒྱུར་ལ། རྡོ་རྗེ་རྩེ་ལྔ་པའི་ཕྱག་རྒྱ་བཅིངས་ནས་ཕྱག་རྒྱའི་རྩེ་སྤྲིན་གྱི་གཟུགས་ལ།
Chinese
“འགྱུར་བ།”之间是菩提心本身的特点，即菩提心是舍弃和阻止分别念等事物的自性。咒师忆念菩提心，不动摇地在心中念诵，结彼手印后，一切魔障都会毁灭。这是遣除魔障的第二种方法：咒师忆念菩提心后，应在心中念诵圣者不动尊的咒语，观想在其心间风轮之中有字母ཧཾ་（藏文：ཧཾ་，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：ഹം），以字母ཧཾ་的声音观想一切法因和果不可得，这就是忆念菩提心。念诵咒语时，心中不动摇地念诵，这样念诵与手印相应的咒语后，如果作驱赶之势，魔障就会逃散。秘密主，谛听对彼束缚风的方法，直到“往昔的胜者们所说”。之间是束缚风的仪轨：自己从字母ཨ་（藏文：ཨ་，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）转化为毗卢遮那佛，心中观想圣者不动尊的心咒ཧཾ་（藏文：ཧཾ་，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：ഹം），在风的方向做七个香水滴，这是风之国王及其眷属，六眷属围绕，国王自己在中央，都观想为骑在山鹿上，颜色是蓝色。在其上用瓦罐盖住，瓦罐观想为须弥山，在其上观想字母ཨཾ་（藏文：ཨཾ་，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：ཨཾ），从ཨཾ་观想大自在天的坛城，颜色如金色，非常忿怒。“心雄猛者水亦然”，直到“从各方升起的云，立即就会毁灭”之间，是遣除水的魔障：自己观想为从字母ཡ་（藏文：ཡ་，梵文天城体：य，梵文罗马拟音：ya，汉语字面意思：亚）产生的圣者不动尊，红色且燃烧，画在云的形状上，用宝剑的手印砍断，就会毁灭。或者咒师不散乱，用橛钉住它们，智者化为金刚后，一切都用金刚橛钉住。或者对于一切魔障，也说了寂静之法。这是为了遣除水的魔障而说的其他方法：自己转化为金刚手，结五股金刚的手印，手印的尖端指向云的形状。
English
The section up to "'gyur ba" describes the specific characteristics of the mind of enlightenment itself. The mind of enlightenment is of the nature of abandoning and preventing conceptualization and other such things. The mantra practitioner should remember the mind of enlightenment and recite the unmoving one in their mind. By binding that mudra, all obstacles will be destroyed. This is the second method of dispelling obstacles: the mantra practitioner, having remembered the mind of enlightenment, should recite the mantra of the noble Achala in their mind. In its heart, one should contemplate the letter haṃ (藏文：ཧཾ་，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：ഹം) residing within the circle of wind. By the sound of the letter haṃ, one should contemplate that all phenomena, cause and effect, are imperceptible, which is the remembrance of the mind of enlightenment. The recitation of the mantra is to be done without wavering in the mind. Thus, having recited that mantra with the mudra, if one threatens, that obstacle will scatter. Secret Lord, listen to the binding of the wind, from "Listen to the binding of the wind" up to "spoken by the previous victors." This is the ritual of binding the wind: transforming oneself from the letter a (藏文：ཨ་，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿) into Vairochana, contemplating in the mind the essence of the noble Achala, haṃ (藏文：ཧཾ་，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：ഹം), and making seven drops of scented water in the direction of the wind, this is the king of the wind with his retinue. The six retinues surround him, and the king himself is placed in the center, and all are contemplated as riding on mountain deer, with blue color. Cover it with a clay pot, and contemplate the clay pot as Mount Meru, and on top of it contemplate the letter aṃ (藏文：ཨཾ་，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：ཨཾ), and from aṃ contemplate the mandala of the Great Powerful One, the color resembling gold, extremely wrathful. "The great-hearted hero also of water," from this up to "Clouds rising from all directions, will immediately be destroyed," is the dispelling of water obstacles: contemplating oneself as the noble Achala arising from the letter ya (藏文：ཡ་，梵文天城体：य，梵文罗马拟音：ya，汉语字面意思：亚), red in color and blazing, drawing it in the shape of a cloud, and cutting it with the sword mudra, it will be destroyed. Alternatively, the mantra practitioner, without distraction, having pierced them with pegs, the wise one, having become a vajra, should pierce everything with vajra pegs. Alternatively, for all obstacles, the method of pacification is also taught. This is another method spoken for the sake of dispelling the water obstacles: transforming oneself into Vajrapani, binding the five-pronged vajra mudra, the tip of the mudra pointing towards the shape of the cloud.