Chinese
威怒极恶中之极也。示形状暴恶无有过者。乃至啖食一切世间诸障令无有余。恶之中恶也)摩贺路洒儜(此是大怒也。极恶之中更忿怒暴恶也。即是诸佛第一义。威猛残害世间尽其巢穴定入法界归依金刚界)娑颇(二合)吒野(破坏也)吽(恐怖也)怛啰(二合)么野(坚固也)吽怛罗(二合)吒唅𤚥(种子也) 用后二字为种子。诸句义中皆能成事业。初战拏者是死义。入阿字门即本无生死义也。荼是战义。以此无生死大势之王与诸四魔战也。次魔是我义。入阿字门即是无我。亦是空三昧也。卢者有啰字。垢障义为体。有邬声是三昧也。即奢么他为大三昧也。儜是战义。入阿字门即大空三昧也。萨是坚义。颇是沫义。知世间法如聚沫故易破坏也。傍有阿字之点即行也。吒是战义。能敌障怖畏令破也。野是乘义也。吽是大空三昧。如上说怛是如也。啰是无垢也。吒是作也。谓一切法无作也。唅字上有空点是圆寂义。亦名大空智。入诃字门是行义。又有阿声怖魔障金刚三昧行也。野即大空也。以此大空不动之行大怖一切魔障也。𤚥字亦名大空智。为么字门是我义。入阿字门无我也。谓一切法本无生灭也。又以此大空无我三昧而怖众魔。以此字亦有阿声及野也。阿嚧唅𤚥。此四字皆有阿声。即重怖魔极怖畏也。即是 现代汉语译本 ‘威怒极恶中之极也’，表示其形状暴烈凶恶，没有超过它的。乃至吞噬一切世间的障碍，使其没有剩余，是凶恶中的极恶。（摩贺路洒儜(Maharoshana)：这是大怒的意思，在极恶之中更加忿怒暴恶，即是诸佛的第一义，以威猛残害世间，尽其巢穴，必定进入法界，归依金刚界。）娑颇(sphota)(二合，连读)吒野(tataya)(破坏也)，吽(hum)(恐怖也)，怛啰(tra)(二合，连读)么野(maya)(坚固也)，吽怛啰(hum tra)(二合，连读)吒唅𤚥(hum tram hram hih)(种子也)。 用后二字（吒唅𤚥）为种子。诸句义中皆能成就事业。初战拏(chandha)者是死义，入阿(a)字门即本无生死义也。荼(dha)是战义，以此无生死大势之王与诸四魔战也。次魔(ma)是我义，入阿(a)字门即是无我，亦是空三昧也。卢(lu)者有啰(ra)字，垢障义为体，有邬(u)声是三昧也，即奢么他(shamatha)为大三昧也。儜(nina)是战义，入阿(a)字门即大空三昧也。萨(sa)是坚义，颇(pha)是沫义，知世间法如聚沫故易破坏也，傍有阿(a)字之点即行也。吒(ta)是战义，能敌障怖畏令破也。野(ya)是乘义也。吽(hum)是大空三昧，如上说怛(ta)是如也，啰(ra)是无垢也，吒(ta)是作也，谓一切法无作也。唅(hram)字上有空点是圆寂义，亦名大空智，入诃(ha)字门是行义，又有阿(a)声怖魔障金刚三昧行也。野(ya)即大空也，以此大空不动之行大怖一切魔障也。𤚥(hih)字亦名大空智，为么(ma)字门是我义，入阿(a)字门无我也，谓一切法本无生灭也。又以此大空无我三昧而怖众魔。以此字亦有阿(a)声及野(ya)也。阿(a)嚧(ru)唅(hram)𤚥(hih)。此四字皆有阿(a)声，即重怖魔极怖畏也，即是。
English
English version 'The utmost of wrath and extreme evil' indicates a shape of violent evil, unsurpassed by anything. It even devours all worldly obstacles, leaving none remaining, being the most extreme of evils. (Maharoshana: This means great anger. Amidst extreme evil, it is even more wrathful and violent. It is the supreme meaning of all Buddhas, violently harming the world, exhausting its lairs, and certainly entering the Dharma realm, taking refuge in the Vajra realm.) Sphota (Destruction), Hum (Terror), Tramaya (Firmness), Hum Trat Hram Hih (Seed syllables). Using the last two syllables (Hram Hih) as seed syllables. Within the meanings of all phrases, one can accomplish deeds. Initially, Chandha means death. Entering the 'A' syllable gate means originally there is no birth or death. Dha means battle. With this king of great power without birth or death, one battles all four maras. Next, Ma means 'I'. Entering the 'A' syllable gate means no-self, also the samadhi of emptiness. Lu contains the syllable Ra, with the meaning of defilement and obstruction as its essence. Having the sound of U is samadhi, which is Shamatha as great samadhi. Nina means battle. Entering the 'A' syllable gate is the great samadhi of emptiness. Sa means firmness, Pha means foam. Knowing worldly dharmas are like foam, therefore easily destroyed. Beside it, the dot of the 'A' syllable is practice. Ta means battle, able to defeat obstacles, fear, and cause them to be destroyed. Ya means vehicle. Hum is the great samadhi of emptiness. As said above, Ta is 'suchness'. Ra is without defilement. Ta is 'doing', meaning all dharmas are without doing. The syllable Hram has a dot of emptiness above, meaning perfect stillness, also named great wisdom of emptiness. Entering the syllable Ha is the meaning of practice, also having the sound of 'A', terrifying Mara obstacles, the practice of Vajra samadhi. Ya is the great emptiness. With this great emptiness, the unmoving practice greatly terrifies all Mara obstacles. The syllable Hih is also named great wisdom of emptiness, because the syllable Ma is the meaning of 'I'. Entering the 'A' syllable gate is no-self, meaning all dharmas are originally without birth or death. Furthermore, with this great emptiness, no-self samadhi, one terrifies all Maras. This syllable also has the sound of 'A' and Ya. A Ru Hram Hih. These four syllables all have the sound of 'A', which is repeated terror of Mara, extreme fear, that is. --------------------------------------------------------------------------------
Chinese
破内外二障之义也。结三昧已。即想自身全成㘕字。此字想成犹如火色。从字发炽然猛焰。焚烧身中三毒烦恼及随烦恼。一时顿尽时火亦随灭。唯存㘕字融成皎月在心中。作是观时不宜迟住。速转慧心令其成就。 澡浴结护身品第三 无动金刚极安稳护身印明第一 先以二小指内相叉。于大指虎口中出并竖二中指。二无名指。于中指背相交。以二头指各握无名指。竖二大指。捻中指中节是。明曰。 曩么三曼多勃驮喃(一)唵(二)贺罗贺罗(三)摩诃你弭多吽(引)泮吒(半音四) 尔时无动圣者。说洗浴法有二种。一者内净。二者外净。内净者。于诸众生起慈悲喜舍心清净无我心。二者外净。以水洗浴或于河中。先结三昧耶印。置安顶上诵明三遍即用杵印明护身泻垢。方可结界净水及土。亦用杵印明。 无动金刚洗浴结护八方印明第二 禅度入掌握为拳。独竖进度金刚峰三转。右转成结界。左转解界及辟除。明曰。 唵唅吽摩诃呬摩畔驮你畔驮吽畔驮嚩日啰(二合)嚩日黎(二合)祢吽泮吒 无动金刚洗浴净水印明第三 禅智双入定慧掌中。以印搅水除诸障。明曰。 曩么三曼哆嚩日啰(二合)赦(一)怛啰(二合)吒阿谟伽战荼(二)摩 现代汉语译本： 这是关于破除内外两种障碍的意义。结三昧耶印后，立即观想自身完全变成“㘕”字（Hūṃ，种子字，代表空性）。这个字的观想如同火焰的颜色。从字中发出炽热猛烈的火焰，焚烧身中的三毒（贪、嗔、痴）烦恼以及随烦恼。当一切都顿然烧尽时，火焰也随之熄灭。只留下“㘕”字融化成皎洁的月亮在心中。作这种观想时不宜迟疑停留，迅速转动智慧之心使其成就。 澡浴结护身品第三 无动金刚极安稳护身印明第一 先将两小指在内侧交叉，从大拇指虎口中伸出并竖起两中指，两无名指在中指背部相交，用两食指各自握住无名指，竖起两大拇指，捏住中指中间的关节。真言如下： 曩么三曼多勃驮喃(Namas samanta buddhanam，皈命一切诸佛)（一）唵(Om，种子字)（二）贺罗贺罗(Hara hara，摧伏)（三）摩诃你弭多吽(引)(Maha nimita hum，伟大的创造，吽) 泮吒(半音四)(Phat，破除) 这时，无动圣者（Acala，不动明王）说洗浴法有两种：一是内净，二是外净。内净是指：对于一切众生生起慈悲喜舍之心，清净无我之心。二是外净，用水洗浴或者在河中洗浴。先结三昧耶印，置于头顶上，诵真言三遍，然后用杵印明护身，泻除污垢。才可以结界，净化水和土，也用杵印明。 无动金刚洗浴结护八方印明第二 以禅度（左手）进入掌握，握拳。单独竖起进度（右手），以金刚峰三转。右转成结界，左转解界及辟除。真言如下： 唵(Om) 唅(Ham) 吽(Hum) 摩诃呬摩畔驮你畔驮(Maha hima bandha ni bandha，伟大的冰雪束缚) 吽(Hum) 畔驮(Bandha，束缚) 嚩日啰(二合)(Vajra，金刚) 嚩日黎(二合)(Vajri，金刚女) 祢(Te) 吽(Hum) 泮吒(Phat) 无动金刚洗浴净水印明第三 禅智（左手）和定慧（右手）双双进入定慧掌中。用印搅动水，去除各种障碍。真言如下： 曩么三曼哆嚩日啰(二合)赦(Namas samanta vajraksa，皈命一切金刚眼)（一）怛啰(二合)吒阿谟伽战荼(Tarat amogha canda，迅速不空暴恶)（二）摩
English
English version: This explains the meaning of breaking through the two obstacles, inner and outer. After forming the Samaya mudra, immediately visualize your entire body transforming into the syllable 'Hūṃ' (seed syllable representing emptiness). This visualization of the syllable should be like the color of fire. From the syllable, emit blazing and fierce flames, burning away the three poisons (greed, hatred, and delusion) and all accompanying afflictions within the body. When everything is completely burned away, the fire also extinguishes. Only the syllable 'Hūṃ' remains, melting into a bright moon in the heart. When performing this visualization, do not delay or linger; quickly turn the wisdom mind to accomplish it. Chapter 3: Bathing and Protecting the Body First Mudra and Mantra for Immovable Vajra's Utmost Secure Body Protection First, cross the two little fingers inward. Extend the two middle fingers from the tiger's mouth of the thumbs and raise them upright. Cross the two ring fingers behind the middle fingers. Use the two index fingers to each grasp a ring finger. Raise the two thumbs and pinch the middle joint of the middle fingers. The mantra is: Namas samanta buddhanam (Homage to all Buddhas) (1) Om (Seed syllable) (2) Hara hara (Crush, destroy) (3) Maha nimita hum (Great creation, Hum) Phat (Semi-tone 4) (Phat, break through) At this time, the Holy Immovable One (Acala) said that there are two types of bathing methods: one is inner purification, and the other is outer purification. Inner purification refers to: generating the mind of loving-kindness, compassion, joy, and equanimity towards all sentient beings, and a pure, selfless mind. Outer purification refers to: bathing with water or in a river. First, form the Samaya mudra, place it on top of the head, and recite the mantra three times. Then, use the pestle mudra and mantra to protect the body and discharge impurities. Only then can you establish boundaries and purify the water and earth, also using the pestle mudra and mantra. Second Mudra and Mantra for Immovable Vajra's Bathing and Protecting the Eight Directions Bring the meditation degree (left hand) into the grasp, making a fist. Individually raise the progress degree (right hand), and rotate the vajra peak three times. Rotating to the right forms the boundary, rotating to the left dissolves the boundary and dispels obstacles. The mantra is: Om Ham Hum Maha hima bandha ni bandha (Great ice bind, bind) Hum Bandha (Bind) Vajra (Diamond) Vajri (Diamond female) Te Hum Phat Third Mudra and Mantra for Immovable Vajra's Bathing and Purifying Water The meditation wisdom (left hand) and the concentration wisdom (right hand) both enter the concentration wisdom palm. Use the mudra to stir the water, removing all obstacles. The mantra is: Namas samanta vajraksa (Homage to all Vajra eyes) (1) Tarat amogha canda (Quickly, unfailing, fierce) (2) Ma --------------------------------------------------------------------------------
Chinese
诃噜洒拏(三)萨颇(二合)吒耶吽(四)怛啰(二合)莎耶怛啰(二合)莎耶吽怛𡀔(二合)吒吽怛𡀔(二合)吒 不动金刚着甲印明第四 戒方入掌背相着。进力入掌亦如是。六度竖合三钴杵。开腕印身上顶加持五处。顶上散。是名金刚甲。明曰。 唵唅吽嚩日啰(二合)三摩曳嚩日啰迦缚制护嚩日罗(二合)吽泮吒(半音) 以此明印印五处即成着甲随意洗浴。 不动金刚灌顶印明第五 戒方檀慧内相叉。忍愿竖合进力附。智捻方背。禅亦然。是名本尊灌顶印。明曰。 曩摩悉多罗(三合)也地尾(二合)蘖多(引)南萨罗嚩怛他(引)苏哆南纥唎(二合)萨罗嚩母驮那婢(卑也反)逻波波罗湿摩鼻晒罽婀婢诜(去)者怛谟努递[田*番]逻嚩底(丁以切)尾啰者丽莎嚩(二合)诃 修真言者。着甲护身洗浴着衣竟。诵明曰。 唵唅吽塞颇吒耶萨醯吽罗迦沙(二合)唅泮吒(轻呼半音) 不动金刚杵印真言。一切秽处用。修真言者。欲往一切秽处。先用杵印印五处。所谓两肩心额喉顶是也。用印之时。以明加持至顶上散。诵明曰。 唵阿者逻迦拏战荼莎驮耶吽泮吒 结护道场品第四 无动金刚三昧耶印明第一 如是依 现代汉语译本： 诃噜洒拏(Harusana，喜悦)萨颇(二合)(Sphota，爆发)吒耶吽(Hum，种子字)(四)怛啰(二合)(Tra，救度)莎耶怛啰(二合)莎耶吽怛𡀔(二合)(Tra，救度)吒吽怛𡀔(二合)吒 不动金刚着甲印明第四 戒方入掌背相着。进力入掌亦如是。六度竖合三钴杵。开腕印身上顶加持五处。顶上散。是名金刚甲。明曰： 唵唅吽嚩日啰(二合)(Vajra，金刚)三摩曳嚩日啰迦缚制护嚩日罗(二合)吽泮吒(半音)(Phat，摧破) 以此明印印五处即成着甲随意洗浴。 不动金刚灌顶印明第五 戒方檀慧内相叉。忍愿竖合进力附。智捻方背。禅亦然。是名本尊灌顶印。明曰： 曩摩悉多罗(三合)(Namas-tara，敬礼救度者)也地尾(二合)(yadhi，如果)蘖多(引)(gata，已到达)南萨罗嚩怛他(引)(sarva-tatha，一切如来)苏哆南纥唎(二合)(hrīḥ，种子字)萨罗嚩母驮那婢(卑也反)(sarva-buddha-nabhi，一切佛的肚脐)逻波波罗湿摩鼻晒罽婀婢诜(去)者怛谟努递[田*番]逻嚩底(丁以切)尾啰者丽莎嚩(二合)诃(Svaha，成就) 修真言者。着甲护身洗浴着衣竟。诵明曰： 唵唅吽塞颇吒耶萨醯吽罗迦沙(二合)(Raksa，守护)唅泮吒(轻呼半音) 不动金刚杵印真言。一切秽处用。修真言者。欲往一切秽处。先用杵印印五处。所谓两肩心额喉顶是也。用印之时。以明加持至顶上散。诵明曰： 唵阿者逻迦拏战荼莎驮耶吽泮吒 结护道场品第四 无动金刚三昧耶印明第一 如是依
English
English version: Harusana (Harusana, joy) Sphota (Sphota, burst) taya hum (Hum, seed syllable) (4) tra (Tra, salvation) saya tra saya hum tra ta hum tra ta Acala-vidyaraja Armoring Mudra Mantra Fourth Ring and little fingers enter the palm with backs touching. Index and middle fingers also enter the palm in the same way. The six paramitas are upright and joined to form a three-pronged vajra. Open the wrists and seal the body, adding the five places. Scatter at the top of the head. This is called the Vajra Armor. The mantra says: Om ham hum vajra (Vajra, diamond) samaye vajra kavaca hūm phat (Phat, destruction) By sealing the five places with this mantra and mudra, one is armored and can bathe at will. Acala-vidyaraja Abhisheka Mudra Mantra Fifth Ring, thumb, and wisdom fingers cross internally. Patience and aspiration fingers are upright and joined, with index and middle fingers attached. The wisdom finger touches the back of the thumb. The meditation finger is also the same. This is called the Abhisheka Mudra of the principal deity. The mantra says: Namas-tara (Namas-tara, Homage to the savior) yadhi (yadhi, if) gata (gata, arrived) nam sarva-tatha (sarva-tatha, all tathagatas) su-tanam hrih (hrih, seed syllable) sarva-buddha-nabhi (sarva-buddha-nabhi, navel of all buddhas) la papa para shma bhi she kye a bhi sin ja tat mo nu di tra va ti vi ra ja li svaha (Svaha, accomplishment) Those who cultivate mantra. After armoring the body, bathing, and dressing, recite the mantra: Om ham hum sphotaya sahe hum raksha (Raksa, protection) ham phat Acala-vidyaraja Vajra Mudra Mantra. Used in all impure places. Those who cultivate mantra. If you want to go to all impure places. First use the vajra mudra to seal the five places. Namely, both shoulders, heart, forehead, throat, and top of the head. When using the mudra, bless with the mantra and scatter at the top of the head. Recite the mantra: Om acala kana canda sadhaya hum phat Chapter Four: Establishing and Protecting the Mandala Acala-vidyaraja Samaya Mudra Mantra First Thus according to --------------------------------------------------------------------------------