Chinese
《金刚摧破陀罗尼释·金刚灯》 《金刚摧破陀罗尼释·金刚灯》 《金刚摧破陀罗尼释·金刚灯》完毕。印度语：Bajjra bidarana ma dharani byakhya na bajjra lo ki na ma。藏语：《金刚摧破陀罗尼释·金刚灯》。顶礼调伏一切难调之王！以身语意之光明显现种种化身，顶礼调伏魔众者，为息灭众生之烦恼魔障，尽力解释金刚摧破陀罗尼。 “如是我闻”等，为何最初要说？答：理应如此，因为这是经部。“金刚摧破陀罗尼”是经部，“如是”等是为了使所化众生信受此陀罗尼。为了显示彼等金刚摧破之自性，从“诸佛神力”开始，到“入定”之间，显示了加持和随顺之三摩地。从“金刚手”开始，到“金刚忿怒所生”之间，以加持显示了金刚摧破自性之坛城幻化。从“金刚藏说”开始，到“一切不败”之间，显示了坛城之自性。从“令一切有情怖畏”开始，到“遣除一切邪魔”之间，显示了降伏不顺之品类。从“解脱一切邪魔”开始，到“守护一切有情”之间，显示了利益入于教法者。从“寂静”开始，到“令昏昧”之间，简略显示了三种事业。从“此大神咒”开始，到“善说”之间，
English
The Explanation of the Vajra Vidarana Dharani Called "Vajra Lamp" The Explanation of the Vajra Vidarana Dharani Called "Vajra Lamp" The Explanation of the Vajra Vidarana Dharani Called "Vajra Lamp" is completed. In Sanskrit: Vajra Vidarana Ma Dharani Vyakhya na Vajra Loke Na Ma. In Tibetan: The Explanation of the Vajra Vidarana Dharani Called "Vajra Lamp." Homage to the King who subdues all the untamed! With the manifestations of body, speech, and mind, I pay homage to the one who thoroughly subdues the hosts of demons. In order to pacify the afflictions and obstacles of beings, I will explain the Vajra Vidarana Dharani to the best of my ability. Why is it necessary to say "Thus I have heard" etc. at the beginning? The answer is: It is only reasonable because this is a Sutra. "The Vajra Vidarana Dharani" is a Sutra, and "Thus" etc. is a Dharani for the purpose of making those to be tamed believe in it. In order to show the nature of Vajra Vidarana to them, from "the power of the Buddhas" to "entered into Samadhi," the blessing and the Samadhi in accordance with it are shown. From "Vajrapani" to "arisen from Vajra Krodha," the mandala manifestation of the nature of Vajra Vidarana by blessing is shown. From "Vajragarbha said" to "unconquered by all," the nature of the mandala is shown. From "making all sentient beings afraid" to "destroying all demons," the cutting off of unfavorable categories is shown. From "liberating from all demons" to "protecting all sentient beings," the benefiting of those who have entered the teachings is shown. From "peaceful" to "making confused," the three kinds of actions are shown in brief. From "this great mantra" to "well spoken,"
Chinese
从……到……之间，显示了秘密真言产生的因。那些显示了以特征概括的意义。从“那摩 啦特那 扎雅雅”（藏文：ན་མོ་རཏྣ་ཏྲ་ཡཱ་ཡ་，梵文天城体：नमोरत्नत्रयाय，梵文罗马拟音：namo ratna trayāya，汉语字面意思：皈依三宝）开始，到“塞纳巴达耶”之间，显示了在宣说秘密真言之初，向三宝和金刚手菩萨顶礼。从“达地雅塔”开始，到“苏班扎拉耶 梭哈”之间，显示了策励世尊摧破金刚的法界智慧自性。从“嘿 普鲁”开始，到“玛拉雅”之间，显示了策励如实智四种智慧。从“班扎 维达热纳雅 梭哈”开始，到“吉利 吉拉雅 梭哈”之间，显示了策励如实智之因的自性。从“祖鲁 祖鲁”开始，到“班扎 扎巴让扎纳雅 梭哈”之间，通过四忿怒尊的心髓之门显示。从“玛德 斯德拉 班扎”开始，到“阿木嘎 玛拉雅 啪特”之间，显示了策励他们以语言之门成办事业。从“那玛 萨曼达 班扎南”开始，到“班扎 昂古夏 扎拉雅 梭哈”之间，显示了策励忿怒尊的身语意，请成办我所委托的事业。从“那摩 啦特那 扎雅雅”开始，到“宾达 宾达 班扎 吽 啪特”之间，显示了以世尊的心髓之门策励。从“那玛 恰达 班扎 卓达雅”开始，到“阿木里达 吽”之间，显示了以如实智的近心髓之门策励。那些显示了策励事业的概括意义。从“净化一切罪业之后”开始，到“以一切吉祥善妙庄严”之间，显示了此陀罗尼的坛城修法。从“有情根器衰损者”开始，到“即使梦见罪恶”之间，显示了如实修持，即使有如此这般会损害今生来世的不利因素，也会被遣除。
English
From ... to ... shows the cause of the arising of secret mantras. Those show the meaning summarized by characteristics. Starting from "Namo Ratna Trayaya" (藏文：ན་མོ་རཏྣ་ཏྲ་ཡཱ་ཡ་，梵文天城体：नमोरत्नत्रयाय，梵文罗马拟音：namo ratna trayāya，汉语字面意思：Homage to the Triple Gem), up to "Senapatiye," it shows the homage to the Three Jewels and Vajrapani at the beginning of speaking the secret mantra. Starting from "Tadyatha," up to "Suvajraye Svaha," it shows the urging of the Dharmadhatu wisdom nature of the Bhagavan Vajravidarana. Starting from "He Pulu," up to "Maraya," it shows the urging of the four wisdoms of Suchness. Starting from "Vajra Vidaranaya Svaha," up to "Kili Kilaya Svaha," it shows the urging of the nature of the cause of Suchness. Starting from "Tsuru Tsuru," up to "Vajra Prabhanjanaya Svaha," it shows through the door of the essence of the four wrathful ones. Starting from "Mati Sthira Vajra," up to "Amuka Maraya Phet," it shows the urging to accomplish the activity through the door of speech of those very ones. Starting from "Namas Samanta Vajranam," up to "Vajra Ankusha Jvalaya Svaha," it shows the urging of the body, speech, and mind of the wrathful ones, to accomplish the activity entrusted by me. Starting from "Namo Ratna Trayaya," up to "Bhinda Bhinda Vajra Hum Phet," it shows the urging through the door of the essence of the Bhagavan. Starting from "Namas Chanda Vajra Krodhaya," up to "Amrita Hum," it shows the urging through the door of the near-essence of Suchness. Those show the summarized meaning of urging activity. Starting from "After purifying all sins," up to "Well adorned by all glory," it shows the mandala practice of this dharani. Starting from "Sentient beings whose faculties are impaired," up to "Even if one sees sinful dreams," it shows that by practicing as it is, even if there are such unfavorable factors that harm this life and the next, they will be dispelled.
Chinese
从“我不是”开始，到“这部经应该听闻”为止，是讲述听闻这部经的方法。从“这部经的荣耀”开始，到“从一切罪恶中解脱”为止，是讲述听闻的利益。从“珍宝、芥子、杜尔瓦草”开始，到“用干净的布缠绕并充满”为止，是讲述沐浴后作为主要部分的瓶子的仪轨。从“二十一次”开始，到“国王应该经常沐浴”为止，是通过讲述读经的次数来讲述沐浴的仪轨。这些是讲述利益的总结之义。具有如此特征的智慧的薄伽梵是应该宣说的，而这部论典是宣说者。具有讲述此经之门的听闻者，如实地领会其意义是必要的。领会意义的人显现两种果实是必要的必要。这些的意义关联应该通过意义来理解，就像这样：论典和必要的意义，关联的基础存在于两者之上，为了显示那聚集，因此没有显示必要之外的东西。就像所说的那样。这是《金刚摧破陀罗尼》的总结之义。如此讲述总结之义后，现在用语言来讲述，就像这样：想要讲述经义的人，应该结合必要的总结之义，结合词义，结合上下文，结合辩论和回答来进行陈述。就像所显示的那样。像这样：这部论典是怎样的？什么样的听者听闻？在什么时候？谁是导师？在何处宣说？为了消除这些疑惑，住在柳林，拥有十地自在的金刚持说了“如是我闻”等。所谓“如是我闻”，是指世尊所说之义，对此没有丝毫增减之意。所谓“我”，是指自己亲自听闻世尊，而不是通过传承。
English
Starting from "I am not," up to "this sutra should be listened to," it explains the method of listening to this sutra. Starting from "the glory of this sutra," up to "liberation from all sins," it explains the benefits of listening. Starting from "jewels, mustard seeds, durva grass," up to "wrapping with a clean cloth and filling," it explains the ritual of the vase as the main part of the bathing practice. Starting from "twenty-one times," up to "the king should always bathe," it explains the ritual of bathing through explaining the number of times to recite the sutra. These explain the summarized meaning of the benefits. The Bhagavan who possesses such characteristics of wisdom is to be spoken of, and this treatise is the speaker. It is necessary for the listener who possesses the door of explaining this sutra to comprehend the meaning as it is. It is the necessary necessity for the person who comprehends the meaning to manifest two kinds of fruits. The meaning connection of these should be understood through meaning, just like this: the treatise and the necessary meaning, the basis of the connection exists on both, in order to show that gathering, therefore nothing other than the necessary is shown. Just like it is said. This is the summarized meaning of the Vajra Destroyer Dharani. Having explained the summarized meaning in this way, now it will be explained in words, just like this: the one who wants to speak the meaning of the sutra should state it by combining the necessary summarized meaning, combining the meaning of the words, combining the context, and combining the debate and answers. Just like it is shown. Like this: what kind of treatise is this? What kind of listener hears it? At what time? Who is the teacher? Where is it taught? In order to dispel these doubts, the Vajradhara, the lord of the ten bhumis, residing in the grove of willows, spoke "Thus I have heard," etc. The so-called "Thus I have heard" means that there is no addition or subtraction to the meaning spoken by the Bhagavan. The so-called "I" means that I myself heard the Bhagavan directly, and not through transmission.
Chinese
所谓“听闻”，是指我的耳识听闻，而不是指思虑等等。所谓“一时”，是指世尊在夜晚的中间时分降伏了巨大的魔军的时候。或者也表示自己是多闻者或量士夫。所谓“世尊”，是指降伏四魔者，即世尊，是被称为释迦牟尼的具足出家相者。因此，为了说明因为降伏之故而称为世尊。所谓“安住于金刚座”，是指在具有菩提树的金刚座上，于以四门等庄严的圆满宫殿的中央，以金刚跏趺坐，结降魔印而安住。或者是指安住于大慈定的等持中，因为已经说明“大慈能摧伏魔力”。如果认为这里没有其他的眷属，那是真实的，因为世尊的近侍，如圣者阿难陀等，确实没有，因为那时还没有出现。然而，应当知道贤劫的菩萨等等实际上是存在的，如果不是这样，就会与我们的教证相违背。或者，应当知道是由成为坛城支分的忿怒尊们所致。想到如果不说明“如是宣说而安住”等等，其他人会对这部经产生怀疑，因此这样说，就像这样：导师以及眷属和根基。因为已经说明了，所以他们是为了引导所化众生而宣说了具有圆满的开端。那么，在想要引导的下面说明了什么呢？为了说明它的自性，所以宣说了“以佛陀的威力”等等。所谓佛陀，是指具有殊胜的漏尽的大丈夫，就像这样：因为从无明睡中醒来，并且对于所知也增长了智慧，所以佛陀像莲花的花瓣一样开放。所谓威力，是指他们的加持力，就像磁铁吸引铁一样。
English
The term "hearing" means hearing with my ear consciousness, not thinking or the like. The term "at one time" refers to the time when the Bhagavan subdued the great army of demons in the middle of the night. Or it also indicates that he himself is a great hearer or a reliable person. The term "Bhagavan" refers to the one who has conquered the four maras, that is, the Bhagavan, who is known as Shakyamuni, possessing the appearance of a renunciate. Thus, it is stated that he is called Bhagavan because of his conquest. The term "abiding on the Vajra seat" means that on the Vajra seat endowed with the Bodhi tree, in the center of the perfect palace adorned with four gates and so on, he abides in the Vajra posture, with the earth-touching mudra. Or it refers to abiding in the samadhi of great loving-kindness, because it has been stated that "great loving-kindness subdues the power of demons." If you think that there are no other attendants here, it is true, because the close attendants of the Bhagavan, such as the venerable Ananda and so on, are indeed not present, because they had not yet appeared at that time. However, it should be known that the Bodhisattvas of the Good Aeon and so on are actually present, for if it were not so, it would contradict our scriptures. Or, it should be understood that it is due to the wrathful deities who are parts of the mandala. Thinking that if "thus declaring and abiding" and so on were not explained, others would become doubtful about this text, therefore it is said like this: the teacher, the retinue, and the basis. Because it has been stated, they have spoken of the introduction endowed with perfections in order to guide the beings to be tamed. So, what is explained below what is to be guided? In order to explain its nature, "by the power of the Buddha" and so on are explained. The term Buddha refers to the great being who possesses the extraordinary exhaustion of defilements, just like this: Because he awoke from the sleep of ignorance, and also because his wisdom increased regarding what is to be known, the Buddha blossomed like the petals of a lotus. The term power refers to their blessings, like a magnet attracting iron.