English
English version: Therefore, it speaks of this common mudra (seal) and so on. The Acara-mantra (immovable mantra) gate of the holy one. At that time, the Buddha, again for the sake of stopping all obstacles, attained samadhi (concentration) named 'Fire-born', and spoke this great obstacle-destroying mantra. This mantra has great power and can remove all kinds of obstacles and difficulties for those who practice mantra. Even when the Buddha was under the Bodhi tree, because of this mantra, all the armies of Mara (demon) were scattered and destroyed, let alone the various obstacles in the world. Moreover, these obstacles are of two kinds: internal and external. One is the internal obstacle, which refers to those arising from one's own mind, and there are many kinds that cannot be described in detail. The other is the external obstacle, which refers to those arising from external things, which are also many, but can all be destroyed. Candā (extremely evil, meaning extremely violent among the violent). Mahā-rosana (great wrath). Sphataya (destruction). Bhyah (terror). Traka (firm). Ham-mam (no sweet return). Using the latter two syllables as seed syllables, the meanings of all sentences can be accomplished. The initial 'Candā', 'Can' means death, entering the 'A' syllable gate means originally there is no birth and death. 'Dā' means battle, using this master of great power without birth and death to fight against the various four Maras. Secondly, 'Ma' means 'I', entering the 'A' syllable gate means there is no 'I', which is emptiness. 'Ha' means joy, and also means action. The syllable 'Lu' has the syllable 'Ra', which is defilement and obstacle, and has the sound 'U', which is samadhi. 'Sa' is Samatha, referring to samadhi. 'Na' is the fifth syllable, which is the great emptiness samadhi. 'Sa' means firm, 'Pha' means foam, understanding that the world is like gathered foam, so it is easy to break and scatter. Beside it is the dot of the syllable 'A', which is action. 'Ta' means battle, able to terrify the enemy's formation, causing it to be destroyed. Bhyah means riding. Bhyah is the great emptiness action samadhi, as mentioned above. 'Tra' means suchness, 'Ra' means without defilement, 'Ka' means making, saying that all dharmas are unmade. The syllable 'Ham', 'Ha' means action, and also has the sound 'A', which is the Vajra (diamond) samadhi that terrifies Mara's obstacles. The dot is the great emptiness. Using this great emptiness immovable action, greatly terrifying all Mara's obstacles. The syllable Vam, 'Ma' means 'I', entering the 'A' syllable gate means there is no 'I', and also using this great emptiness. --------------------------------------------------------------------------------
Chinese
无我三昧而怖众魔。以此字亦有阿声及点也。诃嚧唅鑁四字皆有阿声。即是无行无垢。重重怖魔极怖内外二障之义也。右圣者不动主真言了。四段中有颂真言印。次以真言印乃至不善心众生。召请方便真言门。 南么三曼多勃驮喃(归命一切诸佛)阿(行也)萨嚩怛啰(二合)钵啰(二合)底诃谛(一切所害也)怛他揭多(如来)矩奢(钩)菩提浙[口*履]耶(二合菩提行也)钵[口*履]布啰迦(满足也) 此中行者。谓由此行能招诸佛大功德也。如世间钩则有处所分剂。不能遍一切处而作钩召。今如来钩则不如是。普及一切无所不加。乃至能召大菩提果也。以要言之。悉满一切如来功德。普召一切众生。亦令得此道也。故次句云遍一切害。害即是钩取残之也。遍害一切不调伏者。皆令于菩提之行而趣妙果而得满足也。第五三昧耶真言门段中有印真言颂。诸明者本尊也。第六段中有颂真言。先以具严备者。以虚空藏转明印。以众香华五谷五药。运心中严备也。现事严备可知。以本真言印者。不动尊印真言。阏伽真言门右句义中伽伽那是虚空义。娑摩是等义。阿娑摩是无等义。所谓等虚空无等也。如来法身本性净故。无分别故无边际故。等同虚空。然复有无量无边不思议功德。非彼虚空所能譬喻。故云 现代汉语译本 以‘无我三昧’（Anatta-samadhi，佛教术语，指领悟无我的境界）而震慑众魔。因为‘字’中也包含‘阿’（A，梵文字母）声和‘点’（bindu，梵文音韵学概念）的缘故。‘诃嚧’（Hūṃ，种子字）, ‘唅’（Hāṃ，种子字）, ‘鑁’（Vaṃ，种子字）, ‘四字’都包含‘阿’声，这表示无行无垢。重重震慑邪魔，极其畏惧内外二障的含义。右边是不动明王（Acala，佛教护法神）的根本真言。四段中有颂真言印。其次以真言印乃至不善心的众生，召请方便真言门。 ‘南么三曼多勃驮喃’（Namo Samanta Buddhanam，皈命一切诸佛）‘阿’（Āḥ，行也）‘萨嚩怛啰’（Sarva-trā，二合，一切处）‘钵啰底诃谛’（Pratihate，二合，一切所害也）‘怛他揭多’（Tathāgata，如来）‘矩奢’（Kuśa，钩）‘菩提浙[口*履]耶’（Bodhi-caryāya，二合，菩提行也）‘钵[口*履]布啰迦’（Paripūraka，满足也）。 此中修行者，是指由此修行能够招感诸佛的大功德。如同世间的钩子有处所和分界，不能遍及一切处进行钩召。现在如来的钩子不是这样，普及一切，无所不至，甚至能够召来大菩提果。总而言之，能够圆满一切如来的功德，普遍召请一切众生，也让他们能够得到这个道。所以下一句说‘遍一切害’，‘害’就是钩取残余。普遍钩取一切不调伏者，都让他们趋向菩提之行，从而获得妙果并得到满足。第五三昧耶真言门段中有印真言颂。诸明者是本尊。第六段中有颂真言。先以具足庄严的物品，以虚空藏（Ākāśagarbha，菩萨名）转明印，用众香、华、五谷、五药，在心中进行庄严准备。现实中的庄严准备可以知道。以根本真言印，不动尊印真言。阏伽（Argha，供品）真言门右句义中，‘伽伽那’（Gagana，虚空）是虚空的意思，‘娑摩’（Sama，等）是相等的意思，‘阿娑摩’（Asama，无等）是无等的意思。所谓等同虚空，无与伦比。如来的法身本性清净，没有分别，没有边际，等同于虚空。然而又有无量无边不可思议的功德，不是虚空所能比喻的，所以说...
English
English version Terrifying all demons with the ‘Anatta-samadhi’ (the samadhi of no-self). Because the ‘letter’ also contains the sound ‘A’ (the Sanskrit letter) and the ‘bindu’ (a concept in Sanskrit phonology). The four syllables ‘Hūṃ’ (seed syllable), ‘Hāṃ’ (seed syllable), ‘Vaṃ’ (seed syllable) all contain the sound ‘A’, which signifies no action and no defilement. Repeatedly terrifying demons signifies the extreme fear of both internal and external obstacles. The above is the fundamental mantra of Acala (immovable one, a Buddhist protective deity). The four sections contain verses, mantras, and mudras. Next, using the mantra and mudra to reach even sentient beings with unkind hearts, is the gate of expedient mantras for summoning. ‘Namo Samanta Buddhanam’ (Homage to all Buddhas), ‘Āḥ’ (action), ‘Sarva-trā’ (everywhere), ‘Pratihate’ (everything harmed), ‘Tathāgata’ (Thus Come One), ‘Kuśa’ (hook), ‘Bodhi-caryāya’ (conduct of Bodhi), ‘Paripūraka’ (fulfilling). Here, the practitioner refers to one who, through this practice, can attract the great merits of all Buddhas. Just as worldly hooks have locations and boundaries and cannot hook everywhere, the Tathagata's hook is not like that; it extends everywhere, without exception, and can even summon the great Bodhi fruit. In short, it can perfect all the merits of all Tathagatas, universally summon all sentient beings, and also enable them to attain this path. Therefore, the next sentence says ‘everywhere harmed’; ‘harm’ is to hook and take away the remnants. Universally hooking all those who are not subdued, causing them all to move towards the conduct of Bodhi, thereby obtaining wonderful fruits and being fulfilled. The fifth Samaya mantra section contains verses for the mudra and mantra. The enlightened ones are the principal deities. The sixth section contains verses and mantras. First, with fully prepared and adorned items, using the Akashagarbha (name of a Bodhisattva) transforming light mudra, using various incenses, flowers, five grains, and five medicines, prepare with adornment in the mind. The actual preparations are knowable. Using the fundamental mantra and mudra, the Acala mudra and mantra. In the meaning of the right sentence of the Argha (offering) mantra gate, ‘Gagana’ (sky) means space, ‘Sama’ (equal) means equality, and ‘Asama’ (unequal) means unequaled. So-called equal to space, unparalleled. Because the Dharmakaya (Dharma body) of the Tathagata is inherently pure, without discrimination, without boundaries, equal to space. However, it also has immeasurable and inconceivable merits, which cannot be compared to space, so it is said... --------------------------------------------------------------------------------
Chinese
无等也。复次阿娑摩是不等义。不等者所谓二乘。今既等同虚空。又等此无等。故云等虚空无等也。此最初伽字为真言体。众生界中来去相亦不可得。法界中来去相亦不可得。以如来如去不可得故名为大空。以此大空性净之水。用浴无垢之身。是为阏伽真实言也。第七段中有颂真言印。证最胜菩提者。能修行者所得果也。如来座真言门。阿是障。傍有二点即是除遣。此即除盖障义也。以此为座毕竟不起一切障故。何故。阿字是障。阿字能除障也。第八段中有四。初复次当避除乃至令尽无有余。明不动尊印真言德。自身所生障者。妄想所生内外障。二智者当转作乃至作金刚萨埵身。成金刚萨埵身门。智者等一颂总明成金刚萨埵身。金刚种子心门鑁字者所转梵字鑁字自性清净心。成金刚种子字故。言诸法离言说。问何以故供养法中上置点。经本傍有二点。云二共金刚种子。答供养法自体。经本显法大用。是故二共无妨。离言说者鑁字义也。具印者能成生萨埵印也。等者鑁字也当知已下二颂能所作印也。金刚萨埵真言门。 南么三曼多伐折啰(二合引)赦(归命一切金刚也)战拏(是暴恶也)摩诃(引)路洒赦(大忿怒义也)𤙖(恐怖也)战荼(战字有遮声是生死谓离生死) 上有点是大空。言此生死同于大空 现代汉语译本 ‘无等’也。进一步说，‘阿娑摩’（Asama）是不等的意思。不等指的是二乘（声闻乘和缘觉乘）。现在既然（一切）都等同于虚空，又等同于这‘无等’，所以说‘等虚空无等’。这最初的‘伽’字（ga）是真言的本体。众生界中的来去相也不可得，法界中的来去相也不可得。因为如来如去不可得，所以名为大空。用这大空性清净之水，沐浴无垢之身，这就是阏伽（Arghya，供养水）的真实真言。第七段中有颂、真言、印，证得最胜菩提的人，是能修行者所得到的果。如来座真言门，‘阿’（a）是障碍，旁边有两个点就是除遣。这就是除盖障的意义。以此为座，毕竟不起一切障碍。为什么呢？因为‘阿’字是障碍，‘阿’字能去除障碍。第八段中有四部分。首先，‘复次当避除乃至令尽无有余’，说明不动尊印真言的功德。自身所生的障碍，是妄想所生的内外障碍。第二，‘智者当转作乃至作金刚萨埵身’，成就金刚萨埵身的方法。‘智者’等一颂，总的说明成就金刚萨埵身。金刚种子心门‘鑁’字（vam），是所转的梵字，‘鑁’字自性清净心。成就金刚种子字，所以说诸法离言说。问：为什么在供养法中上面放置点？经本旁边有两个点，说是二共金刚种子。答：供养法是自体，经本显示法的大用，所以二共没有妨碍。离言说，是‘鑁’字的意义。具印，是能成就生萨埵印。‘等’，是‘鑁’字。应当知道，以下两颂是能作印和所作印。金刚萨埵真言门： ‘南么三曼多伐折啰（二合引）赦（归命一切金刚也）战拏（是暴恶也）摩诃（引）路洒赦（大忿怒义也）𤙖（恐怖也）战荼（战字有遮声是生死谓离生死）’ 上面有点是大空。说这生死等同于大空。
English
English version 'It is unequalled.' Furthermore, 'Asama' (Asama) means unequal. Unequal refers to the two vehicles (Śrāvakayāna and Pratyekabuddhayāna). Now that (everything) is equal to space, and also equal to this 'unequalled,' hence it is said 'equal to space, unequalled.' This initial syllable 'ga' (ga) is the body of the mantra. The coming and going aspects in the realm of sentient beings are also unattainable, and the coming and going aspects in the realm of Dharma are also unattainable. Because the Tathāgata's coming and going are unattainable, it is called the Great Void. Using the pure water of this Great Void nature to bathe the stainless body is the true mantra of Arghya (offering water). The seventh section contains verses, mantras, and mudras. The person who attains the supreme Bodhi is the fruit obtained by the practitioner. The Tathāgata seat mantra gate, 'a' (a) is an obstacle, and the two dots next to it mean removal. This is the meaning of removing the cover of obstacles. Using this as a seat, ultimately no obstacles arise. Why? Because the syllable 'a' is an obstacle, and the syllable 'a' can remove obstacles. The eighth section has four parts. First, 'Furthermore, one should avoid and eliminate until nothing remains,' explaining the merits of the Acalanātha (immovable尊) mudra and mantra. The obstacles arising from oneself are the internal and external obstacles arising from delusion. Second, 'The wise should transform and become the body of Vajrasattva,' the method of accomplishing the body of Vajrasattva. The verse 'The wise' etc., generally explains the accomplishment of the body of Vajrasattva. The Vajra seed heart mantra syllable 'vam' (vam) is the transformed Sanskrit syllable, the self-nature pure mind of the syllable 'vam'. Accomplishing the Vajra seed syllable, therefore it is said that all dharmas are beyond words. Question: Why is a dot placed above in the offering Dharma? There are two dots next to the scripture, saying that they are the two shared Vajra seeds. Answer: The offering Dharma is the self-essence, and the scripture reveals the great function of the Dharma, so the two shared are not an obstacle. Being beyond words is the meaning of the syllable 'vam'. Having the mudra is the mudra that can accomplish the birth of a sattva. 'Equal' is the syllable 'vam'. It should be known that the following two verses are the acting mudra and the acted upon mudra. The Vajrasattva mantra gate: 'Namaḥ samanta-vajrāṇāṃ (bowing to all vajras) caṇḍa (violent) mahāroṣaṇa (great wrathful) sphoṭaya (burst forth) trāṭ (terrifying)' The dot above is the Great Void. It is said that this samsara (生死) is equal to the Great Void. --------------------------------------------------------------------------------