English
English version Turning freely without obstruction, all establishment and non-establishment rely on emptiness and non-emptiness. The aspect of wisdom constantly abides, like space, pervading all places. Illumination and function are without cessation, therefore it is said that great emptiness is free and unhindered. Without wisdom, without function, without conditions, without reliance, yet it is what all wisdom relies on. Wisdom only sees the emptiness of true reality, not non-reality. The nature of emptiness is only emptiness, because there is nothing to be obtained. Wonderful wisdom is not empty, because it has skillful application. Therefore, Mahavairocana Tathagata (Great Sun Buddha) manifests the aspect of his wisdom with all-knowing wisdom, named Amoghavajra (Unfailing King). The subtle aspect of supreme wisdom is emptiness, therefore it is called King. The meaning of this is to enable sentient beings to possess unobstructed wisdom, and not be attached to or hindered by emptiness and existence. The aspect of the five wisdoms is bent like a hook, which can hook sentient beings out of the ocean of emptiness and existence, and can hook the holy wisdom of all Buddhas into the minds of sentient beings. Because of the joint blessing of all Buddhas, if a Bodhisattva is performing Buddha-deeds, holding this hook and going to the ten directions, all Buddhas and Bodhisattvas will arrive as quickly as the wind, and no one can disobey. If someone holds this hook, they are holding the wisdom of the Tathagata. If someone sees this hook, they are seeing the wisdom of the Tathagata. If someone can contemplate this mudra (symbol), that person will quickly obtain the great, free, and profound Samadhi (state of meditative consciousness) of all Tathagatas. The power of this wisdom-seal follows the mind's grasping and summoning, and can accomplish all the Samadhis of all Tathagatas and Bodhisattvas. Using this wisdom-seal to universally grasp and maintain, without before or after, it is fully satisfied in an instant. That person can then receive and use the unobstructed wisdom-power of all Buddhas and Bodhisattvas. That person will then obtain the inexhaustible, adorned, secret treasury. Those who enter this gate will give rise to a determined mind, a mind without doubt, and generate a rare mind. Why? Because it is accomplished by the blessing of the wisdom and vows of all Tathagatas. Next, following the text to explain the meaning, there are roughly four parts. A verse says: The Unfailing Mind of the Tathagata, the Secret Miraculous Transformation Aspect, Personally Receiving Instructions, Now Bestowing the Bodhi Hook. The first verse, 'The Unfailing Mind of the Tathagata,' the sutra says, 'At that time, the World Honored One and the Secret Illuminations, etc.' The meaning here is divided into four parts: first, to mention; second, to reveal the essence; third, to explain the practice; and fourth, to protect and remember. The sutra says, 'At that time, the World Honored One, Vairocana (the Illuminator),' this is the first mentioning and revealing of the essence. This passage is abbreviated; fully it should say, 'At that time, Vairocana Buddha of the Vajra Realm, holding the body of all Tathagatas as...' --------------------------------------------------------------------------------
Chinese
其体(如普贤观所列)阿阇梨集此经意务取行取相广本重者皆略而不出。毗卢遮那佛如前已释。后亦准之。经复入不空王大菩萨至三摩地已。第三明行也。释曰。此中云三昧耶及三摩地如前已释。后亦如是。所谓如来先入普贤心又入不空智。故云复入也。如来智相遍洽微尘身心。微尘身心一身心故。此一复入一切。一切皆入此一。显发智用自在无碍故云所生。加持者。谓从不空王智现其钩相加持有情故。经云从其心出。及拔折罗啰阇等。此第四护念也。释曰。谓从不空王大菩萨心现召请相。此召请相不离佛心。故云名一切如来心等。菩萨及钩皆佛心故。而此佛心坚过金刚。故说秘明云金刚王。金刚王者梵云拔折罗啰阇也。以此秘明护念有情。一切有情住坚牢心。 颂秘密神变相者。经从说此秘明时至种种神变等事已。此中行相如普贤观。出入相同。文略无者准上可知。今如前建立随略而释。经说此秘明时从一切如来心即彼薄伽梵执金刚。此因本二段文也。释曰。前观中普贤菩萨从佛心出成执金刚身。故此观中以佛心金刚为因本。故云即彼薄伽梵执金刚也。薄伽梵此正翻为世尊也。具足正翻应云说秘明时从一切如来世尊执金刚心也。谓此不空王大菩萨从彼一切如来金刚心出故。经云为一切如来众多大钩出已者。此 现代汉语译本： 其体（如《普贤观》所列）阿阇梨（Acharya，导师）收集此经的要义，务必选取修行和观想的广本，重复的内容都省略而不提。毗卢遮那佛（Vairocana Buddha）如前文已经解释，后文也照此理解。经文又进入不空王大菩萨（Amoghavajra Bodhisattva）的三摩地（Samadhi，禅定）之后，这是第三部分说明修行。解释说：这里所说的三昧耶（Samaya，誓言）及三摩地（Samadhi，禅定），如前文已经解释，后文也照此理解。所谓如来（Tathagata）先进入普贤（Samantabhadra）的心，又进入不空智（Amogha-jnana），所以说‘又进入’。如来的智慧之相遍布微尘身心，微尘身心与一身心相同，所以这一次进入一切，一切都进入这一个，显发智慧的作用自在无碍，所以说‘所生’。加持，是指从不空王智（Amoghavajra-jnana）显现其钩相，加持有情（sentient beings），所以经文说‘从其心出’，以及‘拔折罗啰阇（Vajraraja，金刚王）’等，这是第四部分护念。解释说：从不空王大菩萨（Amoghavajra Bodhisattva）的心显现召请相，这个召请相不离佛心，所以说名为一切如来心等。菩萨（Bodhisattva）和钩都是佛心，而这佛心坚固胜过金刚（vajra），所以说秘明（mantra）为金刚王（Vajraraja）。金刚王（Vajraraja），梵文（Sanskrit）为拔折罗啰阇（Vajraraja），用这个秘明（mantra）护念有情（sentient beings），一切有情（sentient beings）安住于坚牢心。 颂秘密神变相，经文从说此秘明（mantra）时，到种种神变等事，此中的行相如《普贤观》，出入相同，文句省略没有的，参照上文可知。现在如前建立，随着文句简略而解释。经文说，说此秘明（mantra）时，从一切如来心，即彼薄伽梵（Bhagavan，世尊）执金刚（Vajrapani），这是因本二段文。解释说：前观中普贤菩萨（Samantabhadra Bodhisattva）从佛心出，成就执金刚（Vajrapani）身，所以此观中以佛心金刚（vajra）为因本，所以说‘即彼薄伽梵（Bhagavan，世尊）执金刚（Vajrapani）’。薄伽梵（Bhagavan，世尊）正确翻译为世尊。具足地正确翻译应为，说秘明（mantra）时，从一切如来世尊执金刚（Vajrapani）心。是指此不空王大菩萨（Amoghavajra Bodhisattva）从彼一切如来金刚（vajra）心而出，所以经文说‘为一切如来众多大钩出已’，这是
English
English version: Its structure (as listed in the Samantabhadra Contemplation Sutra) is that the Acharya (teacher) collects the essential meanings of this sutra, making sure to select the extensive versions for practice and visualization, while omitting redundant content. Vairocana Buddha has been explained earlier, and the same applies later. After the sutra enters the Samadhi (meditative absorption) of the great Bodhisattva Amoghavajra, this is the third section explaining practice. The explanation says: The Samaya (vow) and Samadhi (meditative absorption) mentioned here have been explained earlier, and the same applies later. It is said that the Tathagata (Thus Come One) first enters the mind of Samantabhadra (Universal Worthy), and then enters the Amogha-jnana (Unfailing Wisdom), hence the phrase 'enters again'. The aspect of the Tathagata's wisdom pervades the bodies and minds of countless dust motes, and the bodies and minds of countless dust motes are the same as one body and mind, so this one entry is an entry into all, and all enter into this one, manifesting the function of wisdom freely and without obstruction, hence the term 'produced'. Blessing refers to the manifestation of its hook aspect from the wisdom of Amoghavajra, blessing sentient beings, hence the sutra says 'emerging from his heart', and 'Vajraraja (Diamond King)' etc., this is the fourth part of protection and mindfulness. The explanation says: From the heart of the great Bodhisattva Amoghavajra manifests the aspect of summoning, this aspect of summoning does not depart from the Buddha's heart, hence it is called the mind of all Tathagatas etc. The Bodhisattva and the hook are both the Buddha's heart, and this Buddha's heart is firmer than vajra (diamond), hence the secret mantra is said to be Vajraraja (Diamond King). Vajraraja (Diamond King), in Sanskrit is Vajraraja, using this secret mantra to protect and be mindful of sentient beings, all sentient beings abide in a firm and solid mind. Praising the aspect of secret spiritual transformation, the sutra, from the time of reciting this secret mantra, to various spiritual transformations and other events, the aspects of practice within this are like the Samantabhadra Contemplation Sutra, the entry and exit are the same, and what is omitted in the text can be understood by referring to the above. Now, as established before, it is explained according to the brevity of the text. The sutra says, at the time of reciting this secret mantra, from the heart of all Tathagatas, that is, Bhagavan (World Honored One) Vajrapani (Holder of the Vajra), this is the two-part text of cause and origin. The explanation says: In the previous contemplation, Bodhisattva Samantabhadra emerged from the Buddha's heart and attained the body of Vajrapani (Holder of the Vajra), so in this contemplation, the vajra (diamond) of the Buddha's heart is taken as the cause and origin, hence it is said 'that is, Bhagavan (World Honored One) Vajrapani (Holder of the Vajra)'. Bhagavan (World Honored One) is correctly translated as World Honored One. The complete and correct translation should be, at the time of reciting the secret mantra, from the heart of all Tathagata World Honored One Vajrapani (Holder of the Vajra). It refers to this great Bodhisattva Amoghavajra emerging from the vajra (diamond) heart of all those Tathagatas, hence the sutra says 'for all Tathagatas, many great hooks have emerged', this is --------------------------------------------------------------------------------
Chinese
应实显相二段文也。此中无月轮围绕住等者。前门已说。云于诸佛所围绕而住。故此略而不具。但云从一切如来心即彼薄伽梵执金刚也。故前门云于月轮中出。即此执金刚即是普贤遍一切处菩提心轮执金刚也。种种智者。此中云一切如来众多大钩者。即种种智中之一智。一智即种种智也。应知此钩亦在月轮中现。已下诸门准知。经云还同一体入毗卢遮那佛心。此显力还源也。释曰。此中无以其普贤故金刚萨埵三摩地极坚牢故者略也。上门已说此准知。下亦如是。皆有如来普贤金刚威神力也。还源者谓此钩本依佛心出还入佛心。欲显此钩是如来心故。经云为金刚钩住佛掌中。此示相也。释曰。此段文略应具足云又从心出满虚空界成金刚光明时彼光明化为一切如来金刚身语意所成金刚钩住佛掌中。唯有下句为金刚钩住佛掌中。满虚空明等准上门应知。下门亦如是。有能入此钩三摩地者。应如上次第还入佛心。又从心出满虚空界。光明化如来三轮钩。住佛掌中。如是观者是名入钩三摩地。即得如来召请诸佛智印加持。经云复从钩中出现一切世界至神变等事已者。此段亦略。准上应知。义亦如上。入此观者普现色身也。已下诸门亦皆准知。若入此普现色身观。能令众生发菩提心等感应之行。略而不说。准如上门皆悉具有。下门 亦然。 颂曰现授教旨相者。经从出不空王故至增上悉地果故等。此中入出不同义分为五。由不空王故及金刚萨埵乃至大菩萨身。此第一摄相也。释曰。谓如来实相智印神变无碍故曰不空。即此智印诸智中胜故称为王。以此智王护念众生。令诸众生受胜安乐。是智至处无能坏者故曰坚牢。以坚牢智摄诸众生为一身相。其中众生入出不碍。住一身中各令所安不觉不知。唯是菩萨了了知见。若有智者住此三昧亦复如是。即能摄受行利益事。经云住于毗卢遮那佛心至偈末等。此第二还源也。释曰。不空王住佛心时一切众生亦住佛心。此一不空王住佛心时。一切世界微尘等不空王皆住佛心中。如梵网经云各接微尘众俱来至我所。即其相也。说此偈言等如经思之可解。经时彼不空王至复请教示。此第三现请也。释曰。谓不空王大菩萨住前所现普贤菩萨周围月轮。为诸有情请佛教示。此一不空王请时彼彼一切世界微尘不空王亦如是请。此中阙感应文。如前门所说更不复出。后亦准之。经尔时世尊入一切如来至为一切如来钩召三摩耶等。此第四现法也。释曰。所谓此法门名一切如来金刚加持钩召。故云钩召三昧耶。此钩从普贤金刚五智印转转现。故能广利益诸有情界也。经尽众生界摄召一切至悉地果故等。此第五显益也。释曰 现代汉语译本 亦然。 颂曰现授教旨相者。经从出不空王（Amoghavajra，意为“不空金刚”）故至增上悉地（iddhi，意为“神通”）果故等。此中入出不同义分为五。由不空王故及金刚萨埵（Vajrasattva）乃至大菩萨身。此第一摄相也。释曰。谓如来实相智印神变无碍故曰不空。即此智印诸智中胜故称为王。以此智王护念众生。令诸众生受胜安乐。是智至处无能坏者故曰坚牢。以坚牢智摄诸众生为一身相。其中众生入出不碍。住一身中各令所安不觉不知。唯是菩萨了了知见。若有智者住此三昧（samadhi，意为“禅定”）亦复如是。即能摄受行利益事。经云住于毗卢遮那佛（Vairocana Buddha）心至偈末等。此第二还源也。释曰。不空王住佛心时一切众生亦住佛心。此一不空王住佛心时。一切世界微尘等不空王皆住佛心中。如梵网经云各接微尘众俱来至我所。即其相也。说此偈言等如经思之可解。经时彼不空王至复请教示。此第三现请也。释曰。谓不空王大菩萨住前所现普贤菩萨（Samantabhadra）周围月轮。为诸有情请佛教示。此一不空王请时彼彼一切世界微尘不空王亦如是请。此中阙感应文。如前门所说更不复出。后亦准之。经尔时世尊入一切如来至为一切如来钩召三摩耶（samaya，意为“誓言”）等。此第四现法也。释曰。所谓此法门名一切如来金刚加持钩召。故云钩召三昧耶。此钩从普贤金刚五智印转转现。故能广利益诸有情界也。经尽众生界摄召一切至悉地果故等。此第五显益也。释曰