Chinese
以下二句非但意业。亦以口诵真言也。三转者三遍也。当见住法体以下四句明行者所得之益也。为令彼坚固以下第十二金刚萨埵真言门。是坚固法之身也。又有印真言及颂也。令彼坚固者。欲令依法界生修行者坚固其身心也。观自金刚身者。同于金刚萨埵身也。结金刚智印以下二行偈明所作印。是人当不久等二句以现作印之益也。真言印等二句显救世者所见之相也。常如宝轮转等二句于救世者所见中举事宝轮况法宝轮也。金刚萨埵真言门初句将说金刚萨埵真言。故归命一切金刚。即是从无量门持如来金刚智。皆令忆持护念也。次句云伐折罗呾么句痕。谓我身即同金刚。即是法界自性。以成就大坚固力不可俎坏故。异门说为金刚。如来以普眼观一切众生金刚智体与我无异。是平等义。以众生不自觉知故。从无量金刚智门作种种金刚事业。要摧如是大障令至实际。是本誓义。如是实际名为无垢眼金刚。即是除障义。以此师子吼声震动十方佛刹。即是警觉义。故名三昧耶也。复次真言行者。以初三昧耶故。得同如来秘密身口意平等之身。以第二三昧耶故。得同如来加持法界宫尊特之身。以第三三昧耶故。令此生身皆作金刚。与无量持金刚众而自围绕眷属。佛说初三昧耶为自受用故。第二三昧耶为成就法性身诸菩萨故。第三三 现代汉语译本：这两句非但指意业（心理活动），也是用口诵念真言。‘三转者三遍也’是指念诵三遍。‘当见住法体以下四句明行者所得之益也’是指下面的四句经文阐明修行者所获得的利益。‘为令彼坚固以下第十二金刚萨埵（Vajrasattva）真言门’是指以下是第十二个金刚萨埵真言的法门，是坚固法的身。‘又有印真言及颂也’是指还有手印、真言和颂文。‘令彼坚固者’是指想要依法界所生的修行者坚固他们的身心。‘观自金刚身者’是指观想自身如同金刚萨埵的身。‘结金刚智印以下二行偈明所作印’是指接下来的两行偈颂阐明所结的手印。‘是人当不久等二句以现作印之益也’是指‘这个人不久’等两句经文展现了结手印的利益。‘真言印等二句显救世者所见之相也’是指‘真言、手印’等两句经文显示了救世者所见到的景象。‘常如宝轮转等二句于救世者所见中举事宝轮况法宝轮也’是指‘常常像宝轮旋转’等两句经文在救世者所见到的景象中，用宝轮来比喻法宝轮。‘金刚萨埵真言门初句将说金刚萨埵真言’是指金刚萨埵真言门的开头一句将要讲述金刚萨埵真言，所以归命一切金刚，即是从无量门持如来金刚智，都让他们忆持护念。下一句说‘伐折罗呾么句痕’，意思是说我的身体就等同于金刚，这就是法界的自性，因为成就了大坚固力，不可摧毁。另一种说法是金刚，如来用普眼观察一切众生，金刚智体与我没有差异，这是平等的意义。因为众生不自觉知，所以从无量金刚智门作出种种金刚事业，要摧毁如此大的障碍，到达实际，这是本誓的意义。这样的实际名为无垢眼金刚，这就是除障的意义。用这样的狮子吼声震动十方佛刹，这就是警觉的意义，所以名叫三昧耶（Samaya）。再次，真言行者，因为最初的三昧耶，得到如同如来秘密身口意平等的身体；因为第二个三昧耶，得到如同如来加持法界宫尊特的身；因为第三个三昧耶，令此生身都变成金刚，与无量持金刚众围绕成为眷属。佛说最初的三昧耶是为了自己受用，第二个三昧耶是为了成就法性身诸菩萨，第三个三昧耶是为了
English
English version: These two sentences refer not only to mental karma (activities of the mind) but also to reciting mantras with the mouth. 'Three turns mean three times' refers to reciting three times. 'The following four lines, starting with 'When one sees the abiding Dharma body,' explain the benefits obtained by the practitioner.' 'The twelfth Vajrasattva (金刚萨埵) mantra gate, starting with 'To make them firm,' refers to the following as the twelfth Vajrasattva mantra dharma gate, which is the body of firm Dharma. 'There are also mudras, mantras, and verses' means there are also hand gestures, mantras, and hymns. 'To make them firm' means to make the practitioners who are born from the Dharmadhatu (法界) firm in their body and mind. 'Observing one's own Vajra body' means visualizing oneself as the body of Vajrasattva. 'The following two lines of verses, starting with 'Forming the Vajra Wisdom Mudra,' explain the mudra being formed.' 'The two sentences, such as 'This person will soon,' reveal the benefits of forming the mudra.' 'The two sentences, such as 'Mantra and mudra,' reveal the appearance seen by the savior.' 'The two sentences, such as 'Always turning like a precious wheel,' use the precious wheel to illustrate the Dharma wheel in what the savior sees.' 'The first sentence of the Vajrasattva mantra gate will speak of the Vajrasattva mantra,' so take refuge in all Vajras, that is, holding the Tathagata's (如来) Vajra wisdom from countless gates, and let them remember and protect. The next sentence says 'Vajra Atma,' meaning my body is the same as Vajra, which is the self-nature of the Dharmadhatu, because it has achieved great firm power and cannot be destroyed. Another saying is Vajra, the Tathagata observes all sentient beings with universal eyes, and the Vajra wisdom body is no different from me, which is the meaning of equality. Because sentient beings are not aware of it, they perform various Vajra activities from countless Vajra wisdom gates, and they must destroy such great obstacles to reach reality, which is the meaning of the original vow. Such reality is called Immaculate Eye Vajra, which is the meaning of removing obstacles. Using such a lion's roar to shake the ten directions of Buddha lands is the meaning of awakening, so it is called Samaya (三昧耶). Furthermore, the mantra practitioner, because of the first Samaya, obtains the same body as the Tathagata's secret body, speech, and mind; because of the second Samaya, obtains the same body as the Tathagata's blessed Dharmadhatu palace; because of the third Samaya, --------------------------------------------------------------------------------
Chinese
昧耶为折伏摄受随类众生故。佛说初三昧耶为建立大悲胎藏漫荼罗故。第二三昧耶为作毗卢遮那阿阇梨事业故。第三三昧耶为执金刚弟子事业故。初三昧耶为加持如来眷属故。第二三昧耶为加持莲华眷属故。第三三昧耶为加持金刚眷属故。是故佛说三三昧耶也。即是执金刚者。金刚萨埵是也。勿生疑惑心者。劝修行者令定信心。次以真言印以下第十三金刚甲胄真言门。亦有颂真言印。初二偈总现印德。是中密印相以下一偈半正显印相。次二句结前起后。无垢者览字。次说金刚铠真言者。为庄严金刚萨埵身故。行人已发金刚誓愿。欲为一切众生摧灭诸障故。以牢强精进被金刚甲胄。且如六波罗蜜。一一如实相皆如金刚不可破坏。又一度中皆具五度。是故同体密致无有间隙。如六度者。三十七品十八空百八三昧五百陀罗尼等皆当广说。以被如是金刚甲故。旋转六道出生入死。一切烦恼业苦所不能伤。若就浅略说者。由行人以此真言自加持故。一切诸天龙等皆见同于金刚萨埵身遍体皆被金刚甲胄坚密无际光如猛焰。是故一切为障者皆不能伤也。伐折罗是金刚迦嚩遮名甲。如来以金刚眼普观众生。无不被此金刚甲胄。是故以诚实言而演说之也。以最初嚩字为真言体。嚩是诸法离言说义。若是戏论言说所行处。悉皆可破可转。无 现代汉语译本： 佛陀宣说三昧耶（Samaya，誓言），是为了折伏、摄受不同类型的众生。初三昧耶是为了建立大悲胎藏漫荼罗（Mahakaruna-garbhadhatu-mandala，大悲胎藏界曼荼罗）。第二三昧耶是为了进行毗卢遮那（Vairocana，光明遍照）阿阇梨（Acharya，导师）的事业。第三三昧耶是为了执金刚（Vajrapani，金刚手）弟子的事业。初三昧耶是为了加持如来（Tathagata，如来）眷属。第二三昧耶是为了加持莲华（Padma，莲花）眷属。第三三昧耶是为了加持金刚（Vajra，金刚）眷属。因此，佛陀宣说了这三种三昧耶。而执金刚，就是金刚萨埵（Vajrasattva，金刚萨埵）。不要产生疑惑之心，这是劝勉修行者坚定信心。接下来是用真言印来开启第十三金刚甲胄真言门。也有赞颂真言印的颂文。最初的两句偈语总括地展现了印的功德。其中的密印相，用一句半偈语来正面地显示印相。接下来的两句承上启下。无垢者，请看览字。接下来要说的金刚铠真言，是为了庄严金刚萨埵的身。修行人已经发了金刚誓愿，想要为一切众生摧毁各种障碍，所以要以牢固的精进力披上金刚甲胄。比如六波罗蜜（Paramita，六度），每一个都如实地体现了金刚的相，不可破坏。而且，每一度中都具备其他五度，所以是同体密致，没有间隙。像这六度，还有三十七道品、十八空、百八三昧、五百陀罗尼等等，都应当广泛地宣说。因为披上了这样的金刚甲，即使在六道中轮回，出生入死，一切烦恼、业、苦都不能伤害到你。如果从浅显的角度来说，由于修行人以此真言自我加持，一切诸天、龙等都会看到他等同于金刚萨埵的身，遍体都被金刚甲胄所覆盖，坚密无间，光芒如猛烈的火焰。因此，一切制造障碍者都不能伤害他。伐折罗（Vajra）是金刚，迦嚩遮（Kavaca）是甲。如来用金刚眼普遍地观察众生，没有不被这金刚甲胄所覆盖的。因此，用诚实之言来演说它。以最初的嚩字作为真言的本体。嚩是诸法离言说的含义。如果是戏论言语所能到达的地方，都可以被打破、被转化，没有什么是不能的。
English
English version: The Buddha spoke of the Samaya (vow) to subdue and embrace sentient beings of various kinds. The first Samaya is for establishing the Mahakaruna-garbhadhatu-mandala (Womb Realm Mandala of Great Compassion). The second Samaya is for performing the work of Vairocana (the Illuminator) Acharya (teacher). The third Samaya is for the work of Vajrapani (Vajra-holder) disciples. The first Samaya is for blessing the retinue of the Tathagata (Thus Gone One). The second Samaya is for blessing the retinue of the Padma (Lotus). The third Samaya is for blessing the retinue of the Vajra (Diamond). Therefore, the Buddha spoke of these three Samayas. And the Vajra-holder is Vajrasattva (Diamond Being). Do not give rise to doubts; this is to encourage practitioners to establish firm faith. Next, the thirteenth Vajra Armor Mantra Gate is opened with a mantra mudra. There are also verses praising the mantra mudra. The first two verses generally reveal the merits of the mudra. Among them, the secret mudra aspect is clearly shown in one and a half verses. The next two sentences connect the preceding and introduce the following. The immaculate one, please look at the 'lam' syllable. Next, the Vajra Armor Mantra is spoken to adorn the body of Vajrasattva. The practitioner has already made the Vajra vow, desiring to destroy all obstacles for all sentient beings, so they should don the Vajra Armor with firm diligence. For example, the Six Paramitas (Perfections), each truly embodies the aspect of Vajra, indestructible. Moreover, each Paramita contains the other five, so they are a unified, dense whole without gaps. Like these Six Paramitas, there are also the Thirty-seven Limbs of Enlightenment, the Eighteen Emptinesses, the Hundred and Eight Samadhis, the Five Hundred Dharanis, and so on, which should all be extensively expounded. Because one is clad in such Vajra Armor, even revolving in the Six Realms, being born and dying, all afflictions, karma, and suffering cannot harm you. If speaking from a superficial perspective, because the practitioner self-blesses with this mantra, all devas, dragons, and others will see them as equal to the body of Vajrasattva, the entire body covered by Vajra Armor, firm and seamless, with light like fierce flames. Therefore, all those who create obstacles cannot harm them. Vajra is diamond, Kavaca is armor. The Tathagata universally observes sentient beings with the Vajra eye, and none are not covered by this Vajra Armor. Therefore, it is expounded with truthful words. The initial syllable 'vam' is taken as the essence of the mantra. 'Vam' means that all dharmas are beyond the realm of speech. If it is a place where frivolous speech can reach, it can all be broken and transformed; there is nothing that cannot be. --------------------------------------------------------------------------------
Chinese
有坚固。是故以嚩字皆转释之。何故诸法离言说。以生不可得故。何故生不可得。以自性清净故。自性清净即是金刚萨埵身也。次明甲义。若法是造作所成。当知但有假名从缘迁变。尚不能自固其性。况能蔽捍六尘利箭耶。今观此金刚体无尽庄严。皆悉离诸造作。是故坚固不坏。百非所不能干。是故名为金刚甲胄。末后吽字即是无所畏声。亦是自在力义亦是欢喜义。以定慧具足。证此吽字门时。自知必能摧坏诸障普护众生。是故大欢喜也。啰字色鲜白以下第十四囕字真言门。亦有颂真言。初一偈明所置之处。此中初一句指字体色相明净。次一句明庄字法用也。如彼者指金刚也。次一句显诵持者所安囕之处也。设于百劫中以下一偈现持诵者所得之益。啰者是垢。上有点是大空义。谓是离垢同于大空。是法界心之义。亦名无垢字。真言同法界者是也。即谓真法界以外其真言无所从来处。故下云无量众罪除。谓显真言德用也。不久等二句明持真言者所得之位也。一切触秽处等二句明持诵者出入秽处之时。以用严身之法。赤色等二句围绕囕字光焰之相。其字用梵字。约供养仪式品云。现前观啰字。具点广严饰。谓净光焰鬘赫奕如朝日晖。持诵法则品曰。囕字初日晖。彤赤在三角。加持本心位。是名智火光。入漫荼罗具缘真言品 云。顶戴无垢字。严以大空点。周旋开焰鬘。字门生白光。流出如满月。疏云。又观彼顶上有一啰字。字上安点。故云严以大空点。此是囕字也。此四边遍有光焰。犹如华鬘连环不断。字中又遍流出白光。如净满月之晖。以此净法界心所加持故。能除内外诸障。谓润益义故。悉地出现品云。第一摄除相安以大空点。啰字真胜真实。佛说火中上。疏云。次说啰字除障漫荼罗。于除障中最为第一真实之法。此啰字是亦赤中之赤火中之火烧中之烧。由能烧灭种种烦恼业苦。乃至现作五无间罪。若修此字门。亦能净除无有遗余。既除罪已则生诸善功德也。出现义故。次为降伏魔已下第十五无堪忍大护明门。亦有诵真言。此中降伏魔者有四。烦恼魔阴魔天魔死魔。无能堪忍者。魔鬼等者见此持诵真言人。开眼欲见不能见。故言无堪忍明也。漫荼罗法事时所要真言支分门。尔时毗卢遮那复观一切众会告执金刚秘密主等以下明漫荼罗法事时所要真言支分。阿阇梨宜应解了故次说之也。将显示如来语密之藏。故复普观大众而加持之。如生身佛。将发诚实言时。或示广长舌相遍覆其面而告应度者言。汝经书中颇见有如是相人而出虚妄语不。若摩诃衍中或示舌相遍覆三千世界。今者世尊将说如来平等语故。以此语轮横竖皆遍一切法界故。曰 现代汉语译本 云。观想头顶上有一个‘无垢’字（Vimalākṣara，意为无垢的字母），用大空点（Bindu，意为空点）庄严。周围环绕着火焰鬘（Jvālā-mālā，火焰之环），不断旋转。从这个字门（Akṣara-mukha，字母之门）中生出白光，像圆满的月亮一样。 疏云。又观想在那个顶上有一个‘啰’字（Ra，种子字）。字上安放一个点，所以说用大空点庄严。这就是‘囕’字（Rāṃ）。这个字四边遍布光焰，犹如花鬘（Puṣpa-mālā，花环）连环不断。字中又遍流出白光，像清净圆满的月亮的光辉。用这个清净法界心（Viśuddha-dharmadhātu-citta，清净法界之心）所加持，所以能够去除内外各种障碍。所谓润泽增长的意义，所以成就（Siddhi，成就）显现。《悉地出现品》说，‘第一摄除相，安以大空点，啰字真胜真实，佛说火中上。’ 疏云。接下来讲述‘啰’字去除障碍的曼荼罗（Maṇḍala，坛城）。在去除障碍中，这是最为第一真实之法。这个‘啰’字是赤中之赤，火中之火，烧中之烧。由于能够烧灭种种烦恼业苦，乃至现在造作五无间罪（Pañcānantarya，五种极重罪）。如果修持这个字门，也能清净去除，没有遗余。既然除去了罪业，就会产生各种善功德。 因为出现义，接下来为了降伏魔，是第十五无堪忍大护明门（Asahya-mahārakṣā-vidyā-mukha，不可忍受的大守护明咒之门）。也有诵持真言（Mantra，咒语）。这里降伏的魔有四种：烦恼魔（Kleśa-māra，烦恼之魔）、阴魔（Skandha-māra，五蕴之魔）、天魔（Deva-māra，天子之魔）、死魔（Mṛtyu-māra，死亡之魔）。没有能够忍受的人，魔鬼等看到这个持诵真言的人，睁开眼睛想要看却不能看到，所以说无堪忍明。 曼荼罗法事时所需要的真言支分门。那时，毗卢遮那佛（Vairocana，光明遍照）又观察一切众会，告诉执金刚秘密主（Vajrapāṇi-guhyādhipati，手持金刚杵的秘密主）等，以下说明曼荼罗法事时所需要的真言支分。阿阇梨（Ācārya，导师）应该了解，所以接下来讲述。 将要显示如来语密（Tathāgata-vāg-guhya，如来语秘密）的宝藏，所以再次普遍观察大众而加持他们，如同生身佛（Jīvaṃbuddha，活着的佛）。将要发出诚实之言时，或者示现广长舌相（ জিহ্বা，舌头）遍覆其面，而告诉应该被度化的人说：‘你在经书中可曾见过有这样相貌的人而说虚妄语吗？’如果在大乘（Mahāyāna，大乘佛教）中，或者示现舌相遍覆三千世界（Trisāhasra-mahāsāhasra-lokadhātu，三千大千世界）。现在世尊（Bhagavān，世尊）将要说如来平等语，因为这个语轮（Vāk-cakra，语言之轮）横竖都遍及一切法界（Dharmadhātu，法界），所以说。