Chinese
大正藏第 19 册 No. 0958 金刚顶经一字顶轮王仪轨音义 No. 958 金刚顶经一字顶轮王仪轨音义 文稽首至是故常归命。赞曰。此八颂初五句有五。谓一于初句言普贤者是理也。即是为一字摄在下诸佛故。或分为二佛。谓普贤与诸佛转轮王是也。或分为三佛。先二加现证大菩提是也。或分作四智。谓普贤者是大圆镜智即阿閦佛。次一句妙观察即阿弥陀佛也。次一句平等性智即宝生佛也。为转教敕轮一句成所作智即不空成就佛是。或分作五智。先四加法界体性智。所谓受名金刚界一句是也。自此下句配四方并中胎毗卢舍那佛也。从自顶流出。大金刚明王二句东方佛也。威光至围绕二句南方佛。为一切至轮王二句西佛。才现至皆殁北佛。至一体故中体佛也。次二句东佛。次二句南佛。次二句西佛。次二中体佛。成佛至同虚空北方佛也。次一中体佛。次二东佛。次二西佛。令顿一句南佛。是故常归命一北方佛也。今别释文音义也。 烁(音释河河也饥须留) 令(善也) 故(实也) 纂(衣良布) 拣(可尔反) 族姓(四姓也) 骑(妓伊反乃留) 蓦(婆句反川万太久) 䓻(许其反) 荤(鬼尔反) 涤(知益反止良加须) 磨(须留) 拭(志忆反川波久 现代汉语译本 《金刚顶经一字顶轮王仪轨音义》 稽首至是故常归命。赞曰：这八颂的前五句有五种解释。第一种解释是，第一句中提到的普贤（Samantabhadra，代表普遍的贤善）是理性的体现，即一字包含了所有诸佛。或者可以分为二佛，即普贤与诸佛转轮王（Chakravartin，统治世界的君王）。或者可以分为三佛，即前两者加上现证大菩提（Abhisambodhi，证得无上智慧）。或者可以分为四智，即普贤代表大圆镜智（Adarsha-jnana，如镜般反映一切的智慧），对应阿閦佛（Akshobhya，不动如来）；下一句代表妙观察智（Pratyavekshanajnana，辨别诸法的智慧），对应阿弥陀佛（Amitabha，无量光如来）；再下一句代表平等性智（Samatajnana，视一切平等的智慧），对应宝生佛（Ratnasambhava，珍宝生如来）；‘为转教敕轮’一句代表成所作智（Krityanushthanajnana，成就一切事业的智慧），对应不空成就佛（Amoghasiddhi，不空成就如来）。或者可以分为五智，即前四智加上法界体性智（Dharmadhatujnana，证悟法界本体的智慧），也就是‘所谓受名金刚界’一句所表达的。从这句开始，下面的句子分别对应四方和中央胎藏界的毗卢舍那佛（Vairocana，光明遍照如来）。从‘自顶流出大金刚明王’两句对应东方佛。‘威光至围绕’两句对应南方佛。‘为一切至轮王’两句对应西方佛。‘才现至皆殁’对应北方佛。‘至一体故’对应中体佛。接下来的两句对应东方佛，再接下来的两句对应南方佛，再接下来的两句对应西方佛，再接下来的两句对应中体佛。‘成佛至同虚空’对应北方佛。再接下来一句对应中体佛，再接下来的两句对应东方佛，再接下来的两句对应西方佛，‘令顿’一句对应南方佛，‘是故常归命’一句对应北方佛。现在分别解释文中的音义。 烁(音释为河河也饥须留) 令(善也) 故(实也) 纂(衣良布) 拣(可尔反) 族姓(四姓也) 骑(妓伊反乃留) 蓦(婆句反川万太久) 䓻(许其反) 荤(鬼尔反) 涤(知益反止良加须) 磨(须留) 拭(志忆反川波久)
English
English version No. 958 The Meaning and Pronunciation of the One-Syllable Crown Wheel King Ritual of the Vajrasekhara Sutra Paying homage to 'Is Therefore Always Take Refuge'. The praise says: These eight verses have five interpretations in the first five lines. The first interpretation is that Samantabhadra (普贤, representing universal goodness) mentioned in the first line is the embodiment of reason, meaning that the one syllable encompasses all Buddhas. Or it can be divided into two Buddhas, namely Samantabhadra and the Chakravartin (转轮王, world-ruling monarch) Buddhas. Or it can be divided into three Buddhas, the previous two plus Abhisambodhi (现证大菩提, attaining supreme wisdom). Or it can be divided into four wisdoms, namely Samantabhadra representing the Adarsha-jnana (大圆镜智, mirror-like wisdom reflecting everything), corresponding to Akshobhya (阿閦佛, the Immovable Tathagata); the next line represents Pratyavekshanajnana (妙观察智, wisdom of discerning all dharmas), corresponding to Amitabha (阿弥陀佛, the Buddha of Infinite Light); the next line represents Samatajnana (平等性智, wisdom of seeing everything equally), corresponding to Ratnasambhava (宝生佛, the Jewel-Born Tathagata); the line 'To turn the teaching wheel' represents Krityanushthanajnana (成所作智, wisdom of accomplishing all actions), corresponding to Amoghasiddhi (不空成就佛, the Infallible Accomplisher Tathagata). Or it can be divided into five wisdoms, the previous four plus Dharmadhatujnana (法界体性智, wisdom of realizing the essence of the Dharmadhatu), which is expressed by the line 'So-called Vajradhatu'. Starting from this line, the following lines correspond to Vairocana (毗卢舍那佛, the Light-Illuminating Tathagata) in the four directions and the central Garbhadhatu. The two lines 'Flowing out from the crown is the Great Vajra Vidyaraja' correspond to the Eastern Buddha. The two lines 'Majesty and light to surround' correspond to the Southern Buddha. The two lines 'For all to the Wheel King' correspond to the Western Buddha. 'Just appearing to all die' corresponds to the Northern Buddha. 'To one body therefore' corresponds to the Central Buddha. The following two lines correspond to the Eastern Buddha, the next two lines correspond to the Southern Buddha, the next two lines correspond to the Western Buddha, the next two lines correspond to the Central Buddha. 'Becoming Buddha to the same as space' corresponds to the Northern Buddha. The next line corresponds to the Central Buddha, the next two lines correspond to the Eastern Buddha, the next two lines correspond to the Western Buddha, the line 'Make sudden' corresponds to the Southern Buddha, the line 'Is therefore always take refuge' corresponds to the Northern Buddha. Now, let's separately explain the pronunciation and meaning of the text. 烁 (pronounced as 'he he ye ji xu liu') 令 (good) 故 (real) 纂 (yi liang bu) 拣 (ke er fan) 族姓 (four castes) 骑 (ji yi fan nai liu) 蓦 (po ju fan chuan wan tai jiu) 䓻 (xu qi fan) 荤 (gui er fan) 涤 (zhi yi fan zhi liang jia xu) 磨 (xu liu) 拭 (zhi yi fan chuan bo jiu) --------------------------------------------------------------------------------
Chinese
) 曼荼罗(梵语此云坛也) 珮(波伊反川于布毛乃) 啖(布久无) 瑜伽(梵语此云相应) 滑(果和反奈太良尔) 侧(祖波无) 押(于须) 锋锐(上止加利下止志) 素月(上白也) 拇(于保由比) 拄(左左布) 克(能也) 额(比太比音加久反) 腕(太布左江牟反) 腿(布都毛毛) 脑后(千奈久保) 股(毛毛) 叉(阿左布) 䏶(比左) 美(口也) 悉地(此云成就) 伞(左尔反川加左) 婵娟(上禅反下捐反太乎也加奈留状也) 剧(甚也) 调(志良部) 修者(奈止止) 微(无也) 盘(和加奴) 掏(取也) 由(犹也) 冤(蒬反阿太) 晨(阿志太) 午(马时) 昏(由布户) 暮(油布户) 烬(毛江久比) 洽(阿万子久) 镇(于久) 搜(阿奈久留) 间(左加布) 䐡(保祖) 馝(鄙列反) 馞(保没反) 师(川伊久左) 帅(音水伊川伊久左公) 台(以土高作此云台) 阁(以木高构云尔) 形服(与祖比) 一字顶轮次第将往堂。而手口净了。到室结坐。三密印(所谓以hūṃ 字手三遍舌三遍心密三遍诵了)。 次以囕字净身及处皆烧净了。 次以佛部心印于顶三诵。 次以莲华部心印上右大指。就右耳处三 现代汉语译本 曼荼罗（梵语，意为坛场） 珮 啖 瑜伽（梵语，意为相应） 滑 侧 押 锋锐 素月（白色） 拇 拄 克 额 腕 腿 脑后 股 叉 䏶 美 悉地（意为成就） 伞 婵娟（美好的样子） 剧（甚，非常） 调 修者 微（无，没有） 盘 掏（取） 由（犹，如同） 冤 晨 午（中午） 昏 暮 烬 洽 镇 搜 间 䐡 馝 馞 师 帅 台（高台） 阁（高楼） 形服（样子，装束） 一字顶轮次第将往堂。先将手和口清洁干净。然后到室内结跏趺坐。结三密印（即以hūṃ字手结印三遍，舌诵咒三遍，心念密语三遍）。 其次以囕字净化自身及所处之地，使其皆被烧净。 其次以佛部心印于头顶结印并诵咒三遍。 其次以莲华部心印于右上大拇指，置于右耳处三遍。
English
English version Mandala (Sanskrit, meaning sacred enclosure or altar) 珮 啖 Yoga (Sanskrit, meaning union) 滑 侧 押 锋锐 Su-yue (white moon) 拇 拄 克 额 腕 腿 Brain-back 股 叉 䏶 美 Siddhi (meaning accomplishment) 伞 Chan-juan (beautiful appearance) 剧 (very, extremely) 调 修者 微 (none, without) 盘 掏 (take) 由 (like, as if) 冤 晨 Noon 昏 Dusk 烬 洽 镇 搜 间 䐡 馝 馞 Teacher Leader 台 (high platform) 阁 (high building) Form-clothing (appearance, attire) The sequence for the Ekaksara-usnisacakra (one-syllable crown chakra) is as follows: First, purify your hands and mouth. Then, go to the room and sit in the lotus position. Form the three secret mudras (meaning forming the hand mudra with the hūṃ syllable three times, reciting the mantra with the tongue three times, and mentally reciting the secret words three times). Next, use the rāṃ syllable to purify yourself and the place where you are, so that everything is burned clean. Next, use the Buddha family heart mudra on the crown of your head and recite the mantra three times. Next, use the Lotus family heart mudra on the upper right thumb, placing it near the right ear three times. -------------------------------------------------------------------------------- 诵。
Chinese
次以金刚部心印上左大指。就左耳处三诵了。 次无能胜印加持了。然后作往堂仪。谓我身金刚萨埵等思之。然后入堂。礼佛烧香涂香。三部印作了。 次普礼印言(立右足诵云)归命等 四无量观 菩提心言印 无能胜结护言印 三解脱观 五相观本尊本真言印(又名一字顶轮密言) 大日三字密言(亦名御身密言) 灌顶言印 供养言印 赞印 献阏伽 佛眼言印 又智拳本言(谓顶轮印又加此作御身印虽尔先作本言印) 观本尊及眷属(各以二印印四处)念珠言印念诵数了 次本言加持印四处。又加御身印也。然后作定印入观。观字义及月轮种等。出了 本言加持(重加三字加持) 赞言印供养(印言数如前二十一遍)阏伽归命等无能解界(但一遍左旋解之) 解脱印言 前三部心印了(数如前)。 天明三丙午十月三日。于仁和寺皆明寺。以梅尾山法鼓台藏本写得之讫。 智积院僧东武慈忍 享和改元辛酉年秋八月初六夜。求右本写之。此音义者。和人施于和之音训。是故其反切等有难通。而鲁鱼之差不少。今挍正点国字以寿梓。于时同年冬十月。 和州丰初濑山总持院 快道 志 一挍了 慈顺 现代汉语译本 诵。 其次用金刚部心印，将左手大拇指放在左耳处，念诵三遍。 其次用无能胜印加持。然后进行往堂仪式，想着自身即是金刚萨埵（Vajrasattva）等。然后进入佛堂，礼佛、烧香、涂香。做完三部印。 其次是普礼印言（站立，右脚向前，诵念）归命等，四无量观，菩提心言印，无能胜结护言印，三解脱观，五相观本尊本真言印（又名一字顶轮密言），大日三字密言（亦名御身密言），灌顶言印，供养言印，赞印，献阏伽（Arghya），佛眼言印，又智拳本言（指顶轮印，又加上此印作为御身印，虽然如此，先做本言印），观本尊及眷属（各用二印印四处），念珠言印，念诵计数完毕。 其次用本言加持印四处，又加上御身印。然后做定印入观，观想字义及月轮种等。出定后，用本言加持（重复加三字加持），赞言印供养（印言数量如前，二十一遍），阏伽归命等，无能解界（但一遍，左旋解开结界），解脱印言，前面三部心印（数量如前）。 天明三年丙午十月三日，于仁和寺皆明寺，以梅尾山法鼓台藏本抄写完毕。 智积院僧 东武慈忍 享和改元辛酉年秋八月初六夜，求得右本抄写。此音义，是和人施以和之音训，因此其反切等有难通之处，而鲁鱼亥豕之差错不少。今校正点国字以付梓。于时同年冬十月。 和州丰初濑山总持院 快道 志 一校完毕 慈顺
English
English version Chanting. Next, using the Vajra section heart mudra, place the left thumb at the left ear and chant three times. Next, empower with the Invincible Mudra. Then perform the ritual of entering the hall, contemplating oneself as Vajrasattva (金刚萨埵). Then enter the hall, prostrate to the Buddha, burn incense, and apply scented paste. Complete the three section mudras. Next is the Universal Prostration Mudra and Mantra (standing with the right foot forward, chanting): Homage, etc., Four Immeasurable Contemplations, Bodhicitta Mantra and Mudra, Invincible Protective Mantra and Mudra, Three Liberations Contemplation, Five Aspects Contemplation of the Original Venerated One's Original Mantra and Mudra (also known as the One-Syllable Crown Wheel Secret Mantra), Great Sun Three-Syllable Secret Mantra (also known as the Personal Body Secret Mantra), Consecration Mantra and Mudra, Offering Mantra and Mudra, Praise Mudra, Offering Arghya (阏伽), Buddha Eye Mantra and Mudra, and Wisdom Fist Original Mantra (referring to the Crown Wheel Mudra, which is also added to form the Personal Body Mudra, although the Original Mantra Mudra is performed first), contemplate the Original Venerated One and retinue (each using two mudras to mark four places), Rosary Mantra and Mudra, complete the recitation count. Next, empower the four places with the Original Mantra Empowerment Mudra, and also add the Personal Body Mudra. Then form the Samadhi Mudra and enter contemplation, contemplating the meaning of the syllables and the lunar disc seed syllable, etc. After emerging from Samadhi, empower with the Original Mantra (repeat the three-syllable empowerment), Praise Mantra and Mudra Offering (the number of mudras and mantras is as before, twenty-one times), Arghya Homage, etc., Invincible Unbinding Boundary (but once, unbinding the boundary by rotating counterclockwise), Liberation Mantra and Mudra, the preceding three section heart mudras (the number is as before). On the third day of the tenth month of the Bingwu year of Tenmei (天明), at Kaimyo Temple (皆明寺) in Ninna Temple (仁和寺), copied from the Meo Mountain (梅尾山) Hōkōdai (法鼓台) collection. Completed. Monk Tobu Jinni (东武慈忍) of Chishaku-in (智积院) On the sixth night of the eighth month of autumn in the Xin'you year of Kansei 1 (享和改元), requested and copied this right-hand version. This phonological interpretation is the application of Japanese sounds and readings by the Japanese, so its fanqie (反切) and other aspects are difficult to understand, and there are many errors like 'lu yu hai shi' (鲁鱼亥豕). Now, the national characters are collated and punctuated for printing. At that time, in the tenth month of the same year. Kaido (快道) of Soji-in (总持院) on Mount Toyosaki (丰初濑山), Yamato Province (和州) - Zhi (志) First collation completed - Jishun (慈顺) --------------------------------------------------------------------------------