English
English version: It functions in terms of power. Therefore, it is said that it takes the entire realm of sentient beings as the Lord of Free and Protecting Rescue, causing all to dwell in the gate of joy. Therefore, it is said that it causes all to obtain peaceful, joyful, and pleasing enjoyment. Furthermore, it causes the accomplishment of the fruit of omniscient wisdom. Therefore, it is said, 'Even to attain the Sameness-Nature Wisdom, Supernormal Powers, Mahayana Abhisamaya (Mahayana Abhisamaya), and Abhisamaya of all Tathagatas.' This is a transliteration of Sanskrit; the correct translation should be the Supreme Samadhi of the Great Vehicle, that is, the Samadhi of the Supreme Great Vehicle that protects and cherishes sentient beings, with all sentient beings dwelling like Buddhas. Therefore, it is said, 'To attain the fruit of the Supreme Siddhi (Siddhi),' and so on. The verse says: 'Bestowing the wisdom of the five Bodhis.' The sutra says: 'At that time, all the Tathagatas, up to holding the Vajra (Vajra), etc.' The meaning of this section is to enable sentient beings to fully possess the inexhaustible adorned treasury of the secret divine transformations of the Vajra-dhatu (Vajra-dhatu) of the Tathagata Samantabhadra's (Samantabhadra) Bodhicitta (Bodhicitta), the Wisdom Seal of True Reality. Therefore, the five Wisdom Seal Samayas (Samaya) are used to anoint the crown of Samantabhadra (Samantabhadra) and all sentient beings, bestowing the Wisdom Seal. The five Wisdom Seals are: 1. Vajra-jnana-samadhi (Vajra-jnana-samadhi); 2. Ratna-mudra-jnana-samadhi (Ratna-mudra-jnana-samadhi); 3. Dharma-cakra-jnana-samadhi (Dharma-cakra-jnana-samadhi); 4. Karma-jnana-samadhi (Karma-jnana-samadhi); 5. Sarva-tathagata-dhatu-jnana-samadhi (Sarva-tathagata-dhatu-jnana-samadhi). The sutra says: 'At that time, all the Tathagatas, desiring to bestow the Siddhi (Siddhi) Vajra (Vajra) upon him, gave it to the great Bodhisattva Samantabhadra (Samantabhadra).' This is the first Vajra-jnana-samadhi (Vajra-jnana-samadhi). The explanation says: All dharmas are inherently pure, without any defilements. This Wisdom Seal is used to decisively seal it, filling the Dharma-dhatu (Dharma-dhatu) with a complete, solidified, firm, and immovable form. One who enters this Samadhi is called the Pure Dharma-dhatu Wheel of the Vajra Wisdom Seal of the Buddhas and Samantabhadra's (Samantabhadra) Bodhi. If one first enters this Omniscient Karma Vajra Samadhi (Vajra-samadhi), all actions will be as capable as one is, just as white silk is the basis of all colors. Cultivating this Samadhi is also like this; the merits and virtues of the Buddhas' wisdom and function are established upon it. The sutra says: 'Receiving the position of turning the Dharma Wheel of all Tathagatas.' This position is called Dharma-cakra-jnana-samadhi (Dharma-cakra-jnana-samadhi). The explanation says: From the Vajra Samadhi (Vajra-samadhi), the position of the Dharma Wheel is immediately bestowed; this is the transcendence. But bestowing this position of the Dharma Wheel immediately completes all dharmas. Therefore, it is then said that the anointment is bestowed with the jeweled crown and silken colors of all Tathagatas; this is the aspect of the Dharma-kaya (Dharma-kaya) anointment. According to the order of the Sutra of True Reality Prajna (Prajna), it is also the first. --------------------------------------------------------------------------------
Chinese
金刚三昧。次即法轮。若不授与法轮三昧不堪展转为教授主。若有菩萨具大乘见。通达方便善巧业用。不要次第一一别授。审察堪任即应为作传法灌顶教示。犹如世尊教示普贤。当如是知。经既灌顶已至偈末。此第四羯磨智也。释曰。谓一切加持威德智用皆名羯磨。故云既灌顶已而授与之乃至号为执金刚。是名加持也。既加持已威德智用出过一切。故云尔时执金刚菩萨屈其左臂。乃至唱偈以我金刚复持金刚等。所谓普贤菩萨具足智力能转法轮。是故如来以五智印而授与之。此五智印具足五相。所谓五股也。其中一股如来法界。其余四股各属所部。如上所说五智印门。一一复别五相灌顶之法。一者光明灌顶。谓诸佛菩萨放光加持也。二者甘露灌顶谓以教主真言加持香水也。三者种子灌顶。谓部尊字门想布身心。四者智印灌顶。谓部主所执持印契加持。五者句义灌顶。谓部尊真言及思中义理想布身心。能解如是甚深次第。想念运用加持自他。是人堪授大阿阇梨位也。如灌顶门所说。题云此是金刚萨埵三摩地一切如来菩提智第一。释曰。此题目也。梵本皆列于后。谓一切如来等持有情。金刚菩提不动智轮也。具足正题应如是说。 第二金刚不空王大菩萨钩召三昧门。述此意者。所谓一切诸法体性空寂。诸佛妙智依空而 现代汉语译本 金刚三昧（Vajra Samadhi，坚固的禅定）。其次是法轮（Dharmacakra，佛法之轮）。如果不授予法轮三昧，就不能辗转成为教授的主持者。如果菩萨具有大乘见解，通达方便善巧的业用，就不必按照次第一一分别授予。审察他堪能胜任，就应该为他作传法灌顶教示，犹如世尊教示普贤菩萨（Samantabhadra）一样，应当这样理解。经典灌顶完毕后直至偈颂末尾，这是第四羯磨智（Karma-jnana，行为智慧）。 解释说，一切加持、威德、智用都称为羯磨。所以说灌顶完毕后就授予他，乃至号为执金刚（Vajrapani，手持金刚杵者），这叫做加持。加持完毕后，威德智用超出一切，所以说当时执金刚菩萨弯曲他的左臂，乃至唱偈说‘以我金刚复持金刚’等。所谓普贤菩萨具足智力，能够转法轮，因此如来以五智印（Panca-jnana-mudra，五种智慧的手印）而授予他。这五智印具足五相，就是五股金刚杵。其中一股代表如来法界（Tathagata-dharmadhatu，如来的法性界），其余四股各自属于不同的部。如上所说五智印门，每一个又分别有五相灌顶之法： 一者光明灌顶（Aloka-abhisheka，光明加持的灌顶），指诸佛菩萨放光加持。二者甘露灌顶（Amrita-abhisheka，甘露加持的灌顶），指用教主真言加持香水。三者种子灌顶（Bija-abhisheka，种子字加持的灌顶），指观想部尊的种子字布满身心。四者智印灌顶（Jnana-mudra-abhisheka，智慧手印加持的灌顶），指用部主所执持的印契加持。五者句义灌顶（Padartha-abhisheka，句义加持的灌顶），指用部尊的真言以及思惟其中的意义，观想布满身心。能够理解这样甚深的次第，想念运用，加持自己和他人，这个人堪以授予大阿阇梨（Mahacharya，大导师）的地位。如灌顶门所说。 题目说，这是金刚萨埵（Vajrasattva，金刚萨埵）三摩地一切如来菩提智第一。解释说，这是题目。梵文本都列在后面，指一切如来等持有情，金刚菩提不动智轮。具足的正题应当这样说。 第二金刚不空王大菩萨（Amogharaja Bodhisattva，不空王菩萨）钩召三昧门。叙述这个意思，就是说一切诸法的体性空寂，诸佛的妙智依空而立。
English
English version Vajra Samadhi (Vajra Samadhi, adamantine concentration). Next is the Dharmacakra (Dharmacakra, the wheel of Dharma). If the Vajra Samadhi is not conferred, one cannot be qualified to be the master of teaching. If a Bodhisattva possesses the Mahayana view and is proficient in skillful means and activities, it is not necessary to confer them one by one in order. After examining that he is capable, one should perform the Dharma transmission initiation and instruction for him, just as the World Honored One instructed Samantabhadra (Samantabhadra), so it should be understood. After the scripture initiation is completed until the end of the verse, this is the fourth Karma-jnana (Karma-jnana, wisdom of action). It is explained that all blessings, majesty, wisdom, and functions are called Karma. Therefore, it is said that after the initiation is completed, he is conferred, and even called Vajrapani (Vajrapani, the one who holds the vajra), this is called blessing. After the blessing is completed, the majestic wisdom and function surpass everything, so it is said that at that time, the Vajrapani Bodhisattva bent his left arm, and even chanted the verse 'With my vajra, I again hold the vajra' and so on. It is said that Samantabhadra Bodhisattva possesses wisdom and power and is able to turn the wheel of Dharma, therefore the Tathagata confers it with the Five Wisdom Mudras (Panca-jnana-mudra, hand seals of the five wisdoms). These five wisdom mudras possess five aspects, which are the five-pronged vajra. One prong represents the Tathagata-dharmadhatu (Tathagata-dharmadhatu, the realm of the Tathagata's Dharma nature), and the other four prongs each belong to different families. As mentioned above, each of the five wisdom mudra gates has five aspects of initiation: First, Aloka-abhisheka (Aloka-abhisheka, initiation of light), which refers to the Buddhas and Bodhisattvas emitting light to bless. Second, Amrita-abhisheka (Amrita-abhisheka, initiation of nectar), which refers to blessing fragrant water with the mantra of the principal deity. Third, Bija-abhisheka (Bija-abhisheka, initiation of seed syllable), which refers to visualizing the seed syllable of the family deity pervading the body and mind. Fourth, Jnana-mudra-abhisheka (Jnana-mudra-abhisheka, initiation of wisdom mudra), which refers to blessing with the mudra held by the family deity. Fifth, Padartha-abhisheka (Padartha-abhisheka, initiation of meaning of the phrase), which refers to using the mantra of the family deity and contemplating its meaning, visualizing it pervading the body and mind. One who can understand such profound order, contemplate and apply it, and bless oneself and others, is qualified to be conferred the position of Mahacharya (Mahacharya, great master). As said in the initiation gate. The title says, this is the first of Vajrasattva (Vajrasattva) Samadhi, the Bodhi wisdom of all Tathagatas. It is explained that this is the title. The Sanskrit version is listed at the end, referring to all Tathagatas equally holding sentient beings, the adamantine Bodhi immovable wisdom wheel. The complete title should be said in this way. The second gate is the Samadhi of summoning of Amogharaja Bodhisattva (Amogharaja Bodhisattva, Bodhisattva Unfailing King). Describing this meaning, it means that the nature of all dharmas is empty and tranquil, and the wonderful wisdom of all Buddhas is based on emptiness. --------------------------------------------------------------------------------
Chinese
转自在无碍。一切建立及不建立依空不空。智相常住犹如虚空。遍一切处。照用无歇故。大空自在。无智无用无缘无依。为智所依。智唯实相空非实相。空性唯空无所得故。妙智不空善巧用故。是以大日如来以一切智现其智相名不空王也。极智妙相空称之为王。此意者。欲令众生具无碍智。而于空有不滞不碍。以五智相屈曲如钩。能钩众生出空有海。能钩诸佛圣智入众生心。一切诸佛共加持故。若有菩萨作佛事时。执持此钩往于十方界。诸佛菩萨如风疾至无能违者。若人持者持如来智。若人见者见如来智。有能观想此契相者。是人速得一切如来大自在智甚深三昧。此智印力随心摄召。皆悉成就一切如来及菩萨等所有三昧。以此智印普用摄持。无前无后一时满足。是人即能受用诸佛及菩萨等无碍智力。是人即得无尽庄严秘密之藏。入此门者生决定心无疑惑心发希有心。何以故。一切如来智愿加持所成就故。 次下随文释意大分有四。而为颂曰。 如来不空心 秘密神变相 亲承请教示 现授菩提钩 初颂如来不空心者。经云尔时世尊及秘明等。此中义分有四。一举报。二显体。三明行。四护念。经尔时世尊毗卢遮那此第一举报及显体也。此文略。具足应云尔时金刚界毗卢遮那佛持一切如来身以为 现代汉语译本 转自在无碍，一切建立及不建立都依赖于空与不空。智慧的相状恒常存在，犹如虚空，遍及一切处。照耀和作用没有止息，所以说大空是自在的。没有智，没有用，没有缘，没有依靠，却是一切智慧所依赖的。智慧唯有实相是空，而非实相。空性的本质就是空，因为没有可以获得的东西。妙智不是空，因为它有善巧的运用。因此，大日如来以一切智显现其智慧的相状，名为不空王（Amoghavajra）。极智的微妙相状是空，因此称之为王。这个意思在于，想要让众生具备无碍的智慧，对于空和有都不执着，没有阻碍。用五智的相状弯曲如钩，能够把众生从空有的海洋中钩出来，能够把诸佛的圣智钩入众生的心中。因为一切诸佛共同加持的缘故，如果有菩萨在做佛事的时候，执持这个钩前往十方世界，诸佛菩萨会像风一样迅速到来，没有人能够违抗。如果有人持有这个钩，就是持有如来的智慧。如果有人见到这个钩，就是见到如来的智慧。有人能够观想这个契相，这个人就能迅速获得一切如来的大自在智甚深三昧（Samadhi）。这个智印的力量随着心意摄取和召唤，都能成就一切如来以及菩萨等所有的三昧。用这个智印普遍地摄取和保持，没有先后，一时之间就全部满足。这个人就能受用诸佛以及菩萨等无碍的智力。这个人就能得到无尽庄严的秘密宝藏。进入这个门的人，会生起决定的心，没有疑惑的心，发起稀有的心。为什么呢？因为一切如来的智慧和愿力加持所成就的缘故。 接下来随着经文解释意义，大概分为四个部分。用颂文来说： 如来不空心，秘密神变相，亲承请教示，现授菩提钩。 最初的颂文‘如来不空心’，经文说‘尔时世尊及秘明等’。这里面的意义分为四个部分：一是举出，二是显现本体，三是说明修行，四是护念。经文‘尔时世尊毗卢遮那’，这是第一举出和显现本体。这段经文省略了，完整地应该说‘尔时金刚界毗卢遮那佛持一切如来身以为’