Chinese
也。荼是战敌也。犹离生死等于大空。是以无能对之者也。句义。战荼是暴恶也。 摩诃路瑟拏(大忿怒也如上所说无能敌者所以大忿怒也)𤙖(同前具三解脱也) 以如上之法恐怖众生。令离生死得三解脱也。问第二品中说金刚萨埵印真言。其义云何。答第三品中成金刚自体。第二品中现此金刚转法轮用。问云何知。答说金刚种云。智者当转作金刚萨埵身。次说欠字即言。先应住此字门。然后作金刚萨埵身。是知未作金刚萨埵身。不合作转法轮印真言也。问何时作金刚身。答入佛三昧耶前。令作五字等身也。金刚萨埵真言者。作印所诵真言也。作半金刚印者。右手无暇半作亦得。余契经者别本经也。金刚铠字者。用护持印护身成金刚铠。前已说者。护持印也。佉字及点者。金刚所著顶上欠字门也。右非但金刚所庄严身。念诵行者亦庄严。欠字门真言欠者大勤勇种子也。佛坐道场伏诸魔故。一切天人号为大勤勇也。即毗卢遮那也。佉是空义。上有点是大空。以大空净一切空也。南么三曼多勃驮喃(同前)三次应一心作乃至必定皆退散。明降伏魔真言门。次应等二颂总成觉金刚行者身降伏魔真言门。此一切佛大印。能现如来威猛大势之力。恐怖一切为障难者令其降伏。亦能与一切众生所愿。行者结此印时。 现代汉语译本 也。荼（指战敌）是战敌的意思。犹如脱离生死等于广阔的虚空。因此没有谁能与之对抗。句义是，战荼是暴虐邪恶的意思。 摩诃路瑟拏（Maharoshana，意为大忿怒，如上所说没有谁能与之匹敌，所以称为大忿怒）𤙖（与前文相同，具备三种解脱）。 用如上的方法使众生感到恐惧，从而脱离生死，获得三种解脱。问：第二品中说的金刚萨埵（Vajrasattva）印真言，它的含义是什么？答：第三品中成就金刚的自体，第二品中展现此金刚转法轮的作用。问：如何得知？答：经中说金刚种子字，智者应当转变成金刚萨埵身。接着说‘欠’字，即说，首先应当安住于此字门，然后作金刚萨埵身。由此可知，未作金刚萨埵身，不应作转法轮印真言。问：何时作金刚身？答：在进入佛三昧耶（Buddha Samaya）之前，令作五字等身。金刚萨埵真言，是作手印时所诵的真言。作半金刚印，右手没有空闲，半作也可以。‘余契经’是指别的版本经典。金刚铠字，是用护持印来护身，成就金刚铠甲。‘前已说’的是护持印。‘佉’字及点，是金刚所著顶上的‘欠’字门。这不仅是金刚所庄严的身，念诵的修行者也同样庄严。‘欠’字门真言，‘欠’是大勤勇的种子字。佛陀在菩提树下伏诸魔，所以一切天人都称他为大勤勇，也就是毗卢遮那佛（Vairocana）。‘佉’是空的意思，上面的点是大空，用大空来净化一切空。南么三曼多勃驮喃（Namo Samanta Buddhanam，同前），三次应一心作，乃至必定全部退散。这是降伏魔的真言门。其次应当等二颂总成就觉金刚行者的身降伏魔真言门。这是一切佛的大印，能展现如来威猛强大的力量，使一切制造障碍者感到恐惧，令其降伏。也能给予一切众生所愿。行者结此印时。
English
English version Also. '荼' (Tuo, referring to fighting enemies) means fighting enemies. It's like being separated from birth and death, equal to the vast emptiness. Therefore, no one can oppose it. The meaning of the phrase is that '战荼' (Zhan Tuo) means violent and evil. Maharoshana (meaning great wrath, as mentioned above, no one can match it, hence called great wrath) 𤙖 (same as before, possessing three liberations). Using the above method to frighten sentient beings, thereby liberating them from birth and death, and attaining the three liberations. Question: What is the meaning of the Vajrasattva (Vajrasattva) Mudra Mantra mentioned in the second chapter? Answer: The third chapter achieves the self-nature of Vajra, and the second chapter demonstrates the function of this Vajra turning the Dharma wheel. Question: How do you know? Answer: The sutra says the Vajra seed syllable, the wise should transform into the Vajrasattva body. Then it says the syllable '欠' (Qian), that is, one should first abide in this syllable gate, and then make the Vajrasattva body. From this, it is known that without making the Vajrasattva body, one should not make the Dharma wheel turning Mudra Mantra. Question: When to make the Vajra body? Answer: Before entering the Buddha Samaya (Buddha Samaya), make the body equal to the five syllables. The Vajrasattva Mantra is the mantra recited when making hand gestures (mudras). Making the half-Vajra Mudra, if the right hand is not free, half-making is also acceptable. 'Other Sutras' refers to other versions of the scriptures. The Vajra Armor syllable is to use the protective Mudra to protect the body, achieving the Vajra armor. 'Previously mentioned' refers to the protective Mudra. The syllable '佉' (Kha) and the dot are the syllable gate '欠' (Qian) worn on the top of the head by Vajra. This is not only the body adorned by Vajra, but also the practitioner who recites is equally adorned. The '欠' (Qian) syllable gate mantra, '欠' (Qian) is the seed syllable of great diligence. The Buddha subdued all demons under the Bodhi tree, so all the gods and humans call him the great diligent, which is Vairocana Buddha (Vairocana). '佉' (Kha) means emptiness, and the dot above is great emptiness, using great emptiness to purify all emptiness. Namo Samanta Buddhanam (Namo Samanta Buddhanam, same as before), should be done wholeheartedly three times, until all are certainly dispersed. This is the mantra gate for subduing demons. Next, the two verses should be equally completed to achieve the body of the awakened Vajra practitioner subduing the demon mantra gate. This is the great Mudra of all Buddhas, which can show the mighty and powerful strength of the Tathagata, frightening all those who create obstacles, causing them to surrender. It can also grant the wishes of all sentient beings. When the practitioner forms this Mudra. --------------------------------------------------------------------------------
Chinese
为障难者莫不四向驰散乃至大力天魔军众亦退散。如来菩提道场以此印能伏诸魔也。真言归命如前。 摩诃(引)沫罗嚩底(大力也)驮奢嚩路(十力也)嗢婆(二合)吠(得也)摩诃(引)昧怛[口*履]也(三合大慈也)毗庾(二合)嗢[(萨-文+(立-一))/木](二合)帝(发也) 此意言。诸佛大力也。此大力是何等力耶。即如来十力。以一切力中最为大也。如来云何得此十力。谓从大慈而得此十力。故言此力从大慈发生也。四次用已下乃至悉能普护之。结大界真言门。次结大界真言如佛所说更有无量持明。恐更有持明真言者等。以不结护故。破法事损持诵人。故设结界之法 由结界故。乃至诸持明亦不能破坏。犹比丘结界作法事。在界外比丘虽作法不能障破也。 萨嚩多啰(二合)弩[(萨-文+(立-一))/木]帝(二合一切方处所也。谓十方皆须结遍也。又随方皆遍也)满驮也徙瞒(母感反上句结下句界。此意云。一切方处所结界也)摩诃三昧耶(大三昧耶。以此大三昧耶而结诸界)呾阇帝(从生也谓从大三昧耶生也)沙么(二合)啰奶(奴皆反。忆念也。谓忆念一切佛教也)阿钵啰(二合)[口*底]诃帝 无有能害也。亦云无挂碍也。亦是无能坏也。由结界故无 现代汉语译本 为那些有障碍和困难的人，这个手印能让他们四处逃散，甚至连大力天魔的军队也会退散。如来的菩提道场，凭借这个手印能够降伏一切邪魔。真言归命如前（指之前的归命方式）。 摩诃（引）沫罗嚩底（大力也，指具有强大力量）驮奢嚩路（十力也，指具有十种力量）嗢婆（二合）吠（得也，指获得）摩诃（引）昧怛[口*履]也（三合，大慈也，指伟大的慈悲）毗庾（二合）嗢[(萨-文+(立-一))/木]（二合）帝（发也，指发生）。 这段话的意思是，诸佛具有大力。这大力是什么样的力量呢？就是如来的十力。因为在一切力量中，这是最强大的。如来是如何获得这十力的呢？是从大慈心中获得的。所以说，这种力量是从大慈心发生的。四次使用之后，乃至完全能够普遍地守护。接下来是结大界真言门。接下来结大界真言，如佛所说，还有无量的持明。恐怕还有持明真言者等等，因为不结界守护的缘故，会破坏法事，损害持诵的人。所以设置结界的方法。由于结界的缘故，乃至诸持明也不能破坏。就像比丘结界作法事一样，在界外的比丘即使作法也不能障碍和破坏。 萨嚩多啰（二合）弩[(萨-文+(立-一))/木]帝（二合，一切方处所也，指十方都需要结界，或者说随处都需要结界）满驮也徙瞒（母感反，上句结下句界，意思是说在一切方处所结界）摩诃三昧耶（大三昧耶，指用这个大三昧耶来结诸界）呾阇帝（从生也，指从大三昧耶生出）沙么（二合）啰奶（奴皆反，忆念也，指忆念一切佛教）阿钵啰（二合）[口*底]诃帝（无有能害也，也指没有挂碍，或者说是没有能破坏的）。由于结界的缘故，没有...
English
English version For those with obstacles and difficulties, this mudra can cause them to scatter in all directions, and even the armies of powerful celestial demons will retreat. The Bodhi-mandala of the Tathagata, with this mudra, can subdue all demons. The mantra of taking refuge is as before (referring to the previous way of taking refuge). Mahā (prolonged) Maravati (meaning 'great power') Daśabala (meaning 'ten powers') Udbhava (combined) Ve (meaning 'obtained') Mahā (prolonged) Maitreya (combined, meaning 'great compassion') Vibhyu (combined) Utpadite (meaning 'arising'). The meaning of this is that all Buddhas possess great power. What kind of power is this great power? It is the ten powers of the Tathagata. Because among all powers, this is the greatest. How does the Tathagata obtain these ten powers? It is obtained from great compassion. Therefore, it is said that this power arises from great compassion. After using it four times, it is even able to universally protect. Next is the gate of the great boundary mantra. Next, the great boundary mantra is sealed. As the Buddha said, there are also countless Vidyadharas (持明). Fearing that there are Vidyadhara mantra practitioners, etc., because of not establishing a boundary for protection, they will destroy the Dharma affairs and harm the mantra reciters. Therefore, the method of establishing a boundary is set up. Because of establishing a boundary, even the Vidyadharas cannot destroy it. It is like a Bhikshu establishing a boundary to perform Dharma affairs; even if a Bhikshu outside the boundary performs Dharma, he cannot obstruct or destroy it. Sarva-tra (combined) Anutpādite (combined, meaning 'all places and directions,' referring to the need to establish boundaries in all ten directions, or that boundaries are needed everywhere) Bandhaya Simam (the upper phrase binds the lower boundary, meaning to establish boundaries in all places and directions) Maha-samaya (great samaya, referring to using this great samaya to establish all boundaries) Tejate (meaning 'born from,' referring to being born from the great samaya) Smara (combined) Ni (meaning 'remembrance,' referring to remembering all Buddhist teachings) Apratihate (meaning 'nothing can harm,' also meaning 'no obstacles,' or 'nothing can destroy'). Because of establishing a boundary, there is no... -------------------------------------------------------------------------------- 能坏也。
Chinese
驮迦驮迦(光威也。由光威故成结界。驮是法界迦是作言。法界体离诸作。离作即是法界之义也)折罗折罗(遮是灭义。谓生死迁移也。罗是垢障也。都句亦是行辨。是遍结十方界也亦是来去也。重称之即是极来也)满驮满驮(释句是结义。上是缚义下是空。犹无缚故等于虚空。以此结界故无能坏也)㮈奢(上声呼十也)你膻(方也即是结十方也)萨婆怛他(引)[(萨-文+(立-一))/木]多(一切佛也)弩壤帝(教也是一切佛之教。前所令忆念也)钵罗(二合)嚩罗(所证也)达摩(法也。即诸佛所证法也)腊驮(获也证也得也)微若曳(即无能胜也。于诸障中最为是胜也)薄伽嚩[口*底](即真言主也。叹世尊德也)徴矩[口*履](除也能除垢也。初劝除亦是劝令莫作)微矩丽(除也前句除有相垢。后句除离相之垢。即是除一切障也。即是莫作正是除也)丽(种子)噜(长引)补[口*履](句义是宫也处所也。以真法除垢除相) 即是诸佛所住之宫。令同此界也。更加微矩丽字也。但以此最后句中隶字为种子。啰是相。加此翳声即是三昧。离相三昧。具一切相而离诸相。此是界之体相也。第二略说真言门。 南么三曼多勃驮南(归命如前) 此中大界。谓从初发 现代汉语译本：能被破坏。 ‘驮迦驮迦’（光威也。由光威故成结界。‘驮’是法界，‘迦’是作言。法界体离诸作，离作即是法界之义也）‘折罗折罗’（‘遮’是灭义，谓生死迁移也。‘罗’是垢障也。都句亦是行辨，是遍结十方界也，亦是来去也。重称之即是极来也）‘满驮满驮’（释句是结义，上是缚义下是空，犹无缚故等于虚空。以此结界故无能坏也）‘㮈奢’（上声呼十也）‘你膻’（方也，即是结十方也）‘萨婆怛他’[(萨-文+(立-一))/木]多（一切佛也）‘弩壤帝’（教也是一切佛之教，前所令忆念也）‘钵罗’(二合)‘嚩罗’（所证也）‘达摩’（法也，即诸佛所证法也）‘腊驮’（获也，证也，得也）‘微若曳’（即无能胜也，于诸障中最为是胜也）‘薄伽嚩[口*底]’（即真言主也，叹世尊德也）‘徴矩[口*履]’（除也，能除垢也，初劝除亦是劝令莫作）‘微矩丽’（除也，前句除有相垢，后句除离相之垢，即是除一切障也，即是莫作正是除也）‘丽’（种子）‘噜’（长引）‘补[口*履]’（句义是宫也，处所也，以真法除垢除相）。 即是诸佛所住之宫，令同此界也。更加‘微矩丽’字也。但以此最后句中‘隶’字为种子。‘啰’是相。加此‘翳’声即是三昧，离相三昧，具一切相而离诸相。此是界之体相也。第二略说真言门。 ‘南么三曼多勃驮南’（归命如前）。 此中大界，谓从初发
English
English version: Can be destroyed. 'Dha-ka Dha-ka' (meaning light and majesty. Because of light and majesty, a boundary is formed. 'Dha' is the Dharma realm, 'Ka' is the word of action. The essence of the Dharma realm is free from all actions; being free from action is the meaning of the Dharma realm.) 'Che-la Che-la' ('Che' means extinction, referring to the migration of birth and death. 'La' means defilements and obstacles. The whole phrase also means performing discernment, which is to universally bind the ten directions, and also means coming and going. Repeating it means the ultimate coming.) 'Man-dha Man-dha' (This phrase means binding. The upper part means bondage, the lower part means emptiness, like being unbound and equal to empty space. Because of this binding, nothing can destroy it.) 'Nai-she' (pronounced with a rising tone, meaning ten.) 'Ni-tan' (direction, meaning binding the ten directions.) 'Sarva-tatha'[(萨-文+(立-一))/木]ta (all Buddhas.) 'Nu-rang-di' (teaching, the teaching of all Buddhas, previously causing remembrance.) 'Ba-la' (two combined) 'Wa-la' (that which is realized.) 'Dharma' (the Dharma, the Dharma realized by all Buddhas.) 'La-dha' (obtained, realized, attained.) 'Wei-ruo-ye' (meaning invincible, the most victorious among all obstacles.) 'Bo-qie-wa-[口*底]' (meaning the lord of the mantra, praising the virtues of the World Honored One.) 'Zheng-ju-[口*履]' (removing, able to remove defilements, initially advising removal is also advising not to create.) 'Wei-ju-li' (removing, the previous phrase removes defilements of form, the latter phrase removes defilements of formlessness, meaning removing all obstacles, meaning not to create is precisely removing.) 'Li' (seed syllable.) 'Lu' (elongated sound.) 'Bu-[口*履]' (the meaning of the phrase is palace, place, using the true Dharma to remove defilements and remove forms). This is the palace where all Buddhas reside, making it the same as this realm. Adding the word 'Wei-ju-li'. However, taking the syllable 'Li' in this last phrase as the seed syllable. 'La' is form. Adding this 'Yi' sound is Samadhi, formless Samadhi, possessing all forms yet being free from all forms. This is the essence of the boundary. The second briefly explains the mantra gate. 'Namo Samanta Buddhanam' (taking refuge as before). Here, the great boundary, refers to the initial arising --------------------------------------------------------------------------------