English
English version Likewise. The verse says: 'The appearance of the teaching's essence now bestowed.' The scripture states, 'From Amoghavajra (Amoghavajra, meaning 'Unfailing Vajra') comes forth, leading to the supreme attainment of siddhi (iddhi, meaning 'supernatural power') and its fruits,' and so on. Here, the meaning of entering and exiting differently is divided into five aspects. 'Because of Amoghavajra, Vajrasattva (Vajrasattva), and even the body of a great Bodhisattva.' This is the first aspect of encompassing. Explanation: Because the Tathagata's (如来) true nature, wisdom, seal, and spiritual transformations are unimpeded, it is called 'Unfailing.' This wisdom-seal is the most excellent among all wisdoms, hence it is called 'King.' This King of Wisdom protects and cherishes sentient beings, enabling them to receive supreme peace and joy. The place where this wisdom reaches cannot be destroyed, hence it is called 'Firm.' With this firm wisdom, all sentient beings are encompassed into one body. Within it, sentient beings enter and exit without obstruction. Residing within one body, each is made secure without awareness or knowledge. Only Bodhisattvas fully know and see this. If a wise person dwells in this samadhi (samadhi, meaning 'meditative absorption'), it is also like this. They can then encompass and perform beneficial deeds. The scripture says, 'Dwelling in the heart of Vairocana Buddha (Vairocana Buddha), up to the end of the verse,' and so on. This is the second aspect of returning to the source. Explanation: When Amoghavajra dwells in the Buddha's heart, all sentient beings also dwell in the Buddha's heart. When this one Amoghavajra dwells in the Buddha's heart, all Amoghavajras, as numerous as dust motes in all worlds, dwell in the Buddha's heart. As the Brahma Net Sutra says, 'Each receives a multitude of dust motes, all coming to my place.' This is its appearance. The meaning of saying this verse can be understood by contemplating the scripture. The scripture states, 'Then, that Amoghavajra came and again requested instruction.' This is the third aspect of present request. Explanation: It means that Amoghavajra, the great Bodhisattva, dwells in the moon disc surrounding the previously manifested Samantabhadra Bodhisattva (Samantabhadra), requesting the Buddha's teaching for all sentient beings. When this one Amoghavajra requests, all Amoghavajras, as numerous as dust motes in all worlds, also request in the same way. Here, the text of response is missing. As explained in the previous section, it will not be repeated. The following is also based on this. The scripture states, 'Then, the World-Honored One entered all Tathagatas, up to the samaya (samaya, meaning 'vow') of summoning all Tathagatas,' and so on. This is the fourth aspect of presenting the Dharma. Explanation: This Dharma gate is called the Vajra Empowerment Summoning of all Tathagatas. Therefore, it is called the 'Summoning Samaya.' This hook manifests from the five wisdom seals of Samantabhadra Vajra, thus it can broadly benefit all sentient beings. The scripture states, 'Exhausting the realm of sentient beings, summoning all, up to the attainment of siddhi and its fruits,' and so on. This is the fifth aspect of revealing the benefit. Explanation: --------------------------------------------------------------------------------
Chinese
。谓五智印钩召等持力一切如来加持故。若有持念此三昧耶。一切如来及菩萨众一时集会。随彼彼念为作利益。故云悦意受用等。若有众生从初发心与诸如来普贤菩萨等量发者。如是菩萨即是如来。由心等故。诸佛加持。由加持故于佛法界五智印上更增上妙智。广大自在故云增上悉地果。 颂授智菩提钩者。经从以金刚钩授彼乃至偈末等。释曰。此中授灌顶法具光明等五种。如前门所列。此中略有二相。余三隐而不出。但作即具用为之。二相者所谓智印及钩。即名号而与灌顶等也。时不空王受此钩已诸佛随集。故云以彼金刚钩召请一切如来已。众生受者亦复如是。有见闻者诸罪消灭圣贤护念。若非授而辄受持求悉地者。于如来智自在力用即不成就。是故佛言是人盗法被诸鬼神之所损坏。说此偈言等如经可解。经此是不空王大菩萨三昧耶一切如来钩召智。第二此题目也。正翻应云一切如来钩召智等持不空王大菩萨观门。义如上释。 第三一切如来摩罗大菩萨三昧耶智印实相门。述此意者。谓如来悲智甚深微密。亘无尽界违顺染净。是故如来现其智相名曰摩罗能令乐染净者不得自在。摩罗者具足梵音云摩烂拏。此正翻为杀者。如其智印。所谓弓箭。谓或有菩萨成等正觉。住清净处不乐随于杂染世界成就众生。 现代汉语译本：这是因为五智印（panchajnana-mudra）的钩召等持力，以及一切如来的加持。如果有人持念这个三昧耶（samaya），一切如来及菩萨众会同时出现，随应他的念头而为他带来利益，所以说‘悦意受用’等。如果有个众生从最初发心就与诸如来、普贤菩萨等同等发心，这样的菩萨就是如来，因为他们的心是等同的。诸佛会加持他，由于这种加持，他在佛法界的五智印上会更加增上微妙的智慧，广大自在，所以说‘增上悉地果’（agrasiddhi-phala）。 关于颂授智菩提钩，经文说‘以金刚钩授彼’乃至偈末等。解释说，这里授予的灌顶法具有光明等五种，如前面所列。这里略有二相，其余三种隐藏而不显现，只是在作用时就具备。二相是指智印和钩，即以名号来给予灌顶等。当时不空王（Amoghavajra）接受了这个钩之后，诸佛随之聚集，所以说‘以彼金刚钩召请一切如来已’。众生接受者也是如此，有见闻者，诸罪消灭，圣贤护念。如果不是经过授予而擅自受持求悉地（siddhi）的人，就不能成就如来智的自在力用。所以佛说，这样的人是盗法，会被诸鬼神所损坏。偈语的内容如经文所说，可以理解。经文说‘这是不空王大菩萨三昧耶一切如来钩召智’，这是第二个题目。正确的翻译应该是‘一切如来钩召智等持不空王大菩萨观门’，意义如上所述。 第三是‘一切如来摩罗（Mara）大菩萨三昧耶智印实相门’。阐述这个意思是因为如来的悲智非常深奥微妙，遍及无尽的世界，无论是顺境还是逆境，染污还是清净。因此，如来显现他的智慧之相，名为摩罗（Mara），能使那些乐于染污和清净的人都不得自在。摩罗（Mara）的完整梵文是摩烂拏（marana），正确的翻译是‘杀者’。比如它的智印，就是弓箭。意思是说，或许有菩萨成就等正觉，住在清净之处，不乐于随着杂染的世界去成就众生。
English
English version: This is due to the hooking Samadhi power of the Five Wisdom Seals (panchajnana-mudra) and the blessings of all Tathagatas. If someone upholds this Samaya, all Tathagatas and Bodhisattvas will appear simultaneously, benefiting them according to their thoughts, hence the saying 'joyful acceptance and use,' etc. If a sentient being generates the aspiration from the very beginning equal to that of all Tathagatas and Samantabhadra Bodhisattva, such a Bodhisattva is a Tathagata because their minds are equal. The Buddhas will bless them, and due to this blessing, they will further enhance subtle wisdom on the Five Wisdom Seals in the Dharma Realm of the Buddhas, becoming vast and free, hence the saying 'supreme Siddhi fruit' (agrasiddhi-phala). Regarding the verse on bestowing the Wisdom Bodhi Hook, the scripture says 'bestow it with the Vajra Hook' until the end of the verse. The explanation is that the empowerment conferred here has five aspects, such as light, as listed earlier. Here, there are briefly two aspects, with the other three hidden and not revealed, but they are inherently present when in use. The two aspects refer to the Wisdom Seal and the Hook, which use the name to bestow empowerment, etc. At that time, Amoghavajra received this Hook, and all the Buddhas gathered accordingly, hence the saying 'having summoned all Tathagatas with that Vajra Hook.' Sentient beings who receive it are also like this; those who see or hear it will have their sins eliminated and be protected by sages. If someone seeks Siddhi (siddhi) by upholding it without being empowered, they will not achieve the unhindered power of the Tathagata's wisdom. Therefore, the Buddha said that such a person is stealing the Dharma and will be harmed by ghosts and spirits. The content of the verse is as stated in the scripture and can be understood. The scripture says 'This is the Samaya of Amoghavajra Mahabodhisattva, the Wisdom of Hooking All Tathagatas,' which is the second title. The correct translation should be 'The Contemplation Gate of Amoghavajra Mahabodhisattva, the Samadhi of the Wisdom of Hooking All Tathagatas,' with the meaning as explained above. Thirdly, there is 'The Reality Gate of the Wisdom Seal of the Samaya of All Tathagatas Mara (Mara) Mahabodhisattva.' The reason for explaining this is that the compassion and wisdom of the Tathagatas are extremely profound and subtle, pervading endless realms, whether in favorable or adverse circumstances, defilement or purity. Therefore, the Tathagatas manifest their wisdom aspect, called Mara (Mara), which can prevent those who delight in defilement and purity from being at ease. The complete Sanskrit for Mara (Mara) is marana, and the correct translation is 'killer.' For example, its Wisdom Seal is the bow and arrow. This means that perhaps there are Bodhisattvas who attain perfect enlightenment, dwell in pure places, and do not delight in following the defiled world to accomplish sentient beings. --------------------------------------------------------------------------------
Chinese
以此智印力能击射。摄之不令久住。故以染智摄彼净智。故名杀者。或有菩萨发广大心作大佛事。有佛菩萨住于自宫不助其力。而此菩萨即以此智印向弹击之。彼佛菩萨便当随喜而共加持。佛智神力无有违者。此即杀净而顺染也。又诸众生恒为一切烦恼坚牢染缚。而不信受佛清净法。尔时菩萨以此智印而击射之。彼所坚缚即便破坏。以清净法而用染之。一切众生以是因缘开示悟入佛之知见。此即杀染而顺净也。是故如来以摩罗智于染于净皆能染净也。又此次第者。谓入初普贤金刚三昧耶遍能观察一切如来。遍能了知诸佛境界得不空智。尔时如来便以智印而用加持。得加持已便能集会一切如来及诸如来无尽智藏。严自智界作大佛事。便能承事一切如来。而诸如来护念不舍。是以染智据次而说。如是次第皆是如来普贤金刚三昧智用。一合实相甚深境界。以声字相次故别转耳。后后所说准应知之。次下释文颂曰。 如来奉事心 秘密神变相 现请教旨者 授菩提弓箭 如来奉事心者。经云尔时世尊复入及拔折啰逻伽等。释曰。谓从普贤菩萨菩提金刚三昧入佛境界。加持众生相续便入不空王相。而作佛事。转住即入此奉事门。故云复入等。如上准知。言奉事及染爱者。谓奉事如来及以众生。以奉事如来故如来 现代汉语译本：以这种智慧印的力量能够击射。摄取它不让它长久停留。所以用染污的智慧来摄取那清净的智慧。所以叫做‘杀’。或者有菩萨发起广大的心，做广大的佛事。有佛菩萨安住在自己的宫殿里，不帮助他的力量。而这位菩萨就用这种智慧印向他弹击。那位佛菩萨便应当随喜而共同加持。佛的智慧神通力量没有违背的。这便是杀清净而顺从染污。又，各种众生经常被一切烦恼坚固地染污束缚，而不信受佛的清净法。这时菩萨用这种智慧印而击射他们。他们所受的坚固束缚便立即破坏。用清净法而用染污他们。一切众生因为这个因缘开示悟入佛的知见。这便是杀染污而顺从清净。所以如来用摩罗智，对于染污对于清净都能染污清净。又，这次第是说，进入最初的普贤金刚三昧耶，普遍能够观察一切如来。普遍能够了知诸佛的境界，得到不空智。这时如来便用智印而用加持。得到加持后便能**一切如来以及诸如来无尽的智慧宝藏。庄严自己的智慧界，做广大的佛事。便能承事一切如来。而诸如来护念不舍。因此染污的智慧根据次第而说。这样的次第都是如来普贤金刚三昧的智慧作用。一合的实相甚深境界。因为声字相的次第所以才分别转动罢了。后面所说的应该准此而知。接下来解释经文的颂说： ‘如来奉事心，秘密神变相，现请教旨者，授菩提弓箭。’ ‘如来奉事心’，经中说‘这时世尊又进入及拔折啰逻伽等’。解释说：从普贤菩萨菩提金刚三昧进入佛的境界。加持众生相续便进入不空王相。而做佛事。转住就进入这奉事门。所以说‘又进入等’。如上面准此而知。说奉事及染爱，是说奉事如来以及众生。因为奉事如来，所以如来
English
English version: With the power of this wisdom seal, one can strike and shoot. Seizing it, not allowing it to linger. Therefore, using defiled wisdom to seize that pure wisdom. Hence it is called 'killing'. Or, there are Bodhisattvas who generate vast minds and perform great Buddha-deeds. There are Buddhas and Bodhisattvas who dwell in their own palaces and do not assist their power. And this Bodhisattva then uses this wisdom seal to strike and shoot at them. Those Buddhas and Bodhisattvas should then rejoice and jointly bestow blessings. The Buddha's wisdom and spiritual power have no opposition. This is killing purity and complying with defilement. Furthermore, all sentient beings are constantly and firmly bound by all afflictions, and do not believe and accept the Buddha's pure Dharma. At this time, the Bodhisattva uses this wisdom seal to strike and shoot them. Their firm bonds are immediately broken. Using pure Dharma to defile them. All sentient beings, because of this cause and condition, are enlightened and enter the Buddha's knowledge and vision. This is killing defilement and complying with purity. Therefore, the Tathagata uses the Māra wisdom to defile and purify both defilement and purity. Moreover, this sequence refers to entering the initial Samantabhadra Vajra Samaya, universally able to observe all Tathagatas. Universally able to understand the realms of all Buddhas, attaining the Unfailing Wisdom. At this time, the Tathagata then uses the wisdom seal to bestow blessings. Having received the blessings, one can then ** all Tathagatas and the endless wisdom treasury of all Tathagatas. Adorning one's own wisdom realm, performing great Buddha-deeds. One can then serve all Tathagatas. And all Tathagatas protect and remember without abandoning. Therefore, defiled wisdom is spoken of according to sequence. Such a sequence is all the wisdom function of the Tathagata's Samantabhadra Vajra Samadhi. The one-unity of true reality is a profoundly deep realm. Because of the sequence of sound and word aspects, it is merely separately turning. What is said later should be known accordingly. Next, the verse explaining the text says: ‘The Tathagata's mind of service, the secret miraculous transformations, manifesting the teachings requested, bestowing the Bodhi bow and arrow.’ ‘The Tathagata's mind of service,’ the sutra says, ‘At this time, the World Honored One again entered and extracted the Vajra Raga, etc.’ The explanation says: From the Samantabhadra Bodhisattva's Bodhi Vajra Samadhi, entering the Buddha's realm. Bestowing blessings on the continuous stream of sentient beings, then entering the Unfailing King aspect. And performing Buddha-deeds. Turning and dwelling, one then enters this gate of service. Therefore it is said, ‘again entered, etc.’ As above, know accordingly. Saying service and defiled love, is saying serving the Tathagata and sentient beings. Because of serving the Tathagata, therefore the Tathagata --------------------------------------------------------------------------------