Chinese
爱乐。以奉持众生故众生离苦。又谓由染爱如来故如来护念。由染爱众生故众生解脱。是以名为染爱之智。故说秘明云拔折啰逻伽也。秘密义者谓金刚爱染奉持也。 颂曰秘密神变相者。经从说此秘明时至神变佛事已等。释曰。此中神变入出合散皆如普贤金刚行相耳。唯此中契相别者。所谓华器仗弓箭等。是如来弹击智也。其契两头皆有莲华故云华器仗。华器仗即是弓箭也。此智犹如主立弹官弹击非法。谓二乘乐寂自谓究竟。此非法也。菩萨位地悲智不等。此非法也。一切众生常乐诸欲习诸邪道。此非法也。乃至假使有佛及一切贤圣悲智不等。皆是非法也。是故大日如来现此智相。令诸菩萨习正行者持此智印承事诸佛。摄受众生随意无碍。 颂曰现请教旨相者。经从由至极杀故至最胜悉地果故等。释曰。谓以诸佛境界入众生界。和合为一成妙智相。在左月轮为诸众生现请因缘。故云为摩罗大菩萨身。而此大菩萨善巧智相奉事如来。如来虽已离于爱染。由善巧故诸佛爱念。如世恩爱不相舍离。故摄为一体。住于自心说调伏偈。如经可解。次菩萨出现请教示相。如来复入念其所应。乃至一切获得胜益故云最胜悉地果故等。此中句义已如上释。更不繁词也。依经思之可解耳。 颂授菩提弓箭者。经彼金刚 现代汉语译本：爱乐（Aira）。因为奉持众生，所以众生脱离苦难。又说因为染爱如来，所以如来护念。因为染爱众生，所以众生解脱。因此称为染爱之智。所以说秘密真言是‘拔折啰逻伽也’（Vajraraga）。秘密的含义是指金刚爱染的奉持。 颂词说秘密神变相，经文从叙述这个秘密真言时，到神变佛事等等。解释说，这里面的神变，包括入、出、合、散，都如同普贤金刚的行相。只有这里面的契相不同，就是指华器仗、弓箭等等，这是如来弹击之智。这些法器的两头都有莲花，所以说是华器仗。华器仗就是弓箭。这种智慧就像主官设立弹官来弹击非法。所谓的非法是指：二乘（声闻乘和缘觉乘）之人乐于寂静，自认为已经达到究竟，这是非法。菩萨的位地悲智不平等，这是非法。一切众生常常贪图各种欲望，学习各种邪道，这是非法。乃至假设有佛以及一切贤圣，如果悲智不平等，也都是非法。所以大日如来显现这种智慧之相，让修习正行的菩萨们持此智印，承事诸佛，摄受众生，随意无碍。 颂词说显现请教旨相，经文从‘由于极杀’到‘最胜悉地果’等等。解释说，这是指以诸佛的境界进入众生界，和合为一，成就妙智之相。在左边的月轮中，为诸众生显现请法的因缘，所以说是摩罗大菩萨身。而这位大菩萨以善巧的智慧奉事如来。如来虽然已经远离爱染，但由于善巧的缘故，诸佛爱念他，就像世间的恩爱一样不相舍离，所以摄为一体。安住在自己的心中，说调伏的偈颂，如经文所说可以理解。其次，菩萨出现请教示之相，如来再次忆念他所应做的事情，乃至一切众生获得殊胜的利益，所以说‘最胜悉地果’等等。这里面的句义已经在上面解释过了，不再赘述。依据经文思考就可以理解。 颂词说授予菩提弓箭，经文说彼金刚
English
English version: Aira (Love Music). Because of upholding sentient beings, sentient beings are liberated from suffering. It is also said that because of loving attachment to the Tathagata (Thus Come One), the Tathagata protects and remembers. Because of loving attachment to sentient beings, sentient beings are liberated. Therefore, it is called the Wisdom of Loving Attachment. Therefore, the secret mantra is said to be 'Vajraraga' (Diamond Love). The secret meaning refers to the upholding of Vajra (Diamond) Loving Attachment. The verse says the Secret Miraculous Transformation Aspect, the scripture narrates from the time of this secret mantra to the miraculous Buddha deeds, etc. The explanation says that the miraculous transformations here, including entering, exiting, combining, and dispersing, are all like the practices of Samantabhadra (Universal Worthy) Vajra. The only difference in the symbolic gestures here refers to the flower vessels, staffs, bows, arrows, etc., which are the wisdom of the Tathagata's striking. These ritual implements all have lotuses at both ends, hence the term 'flower vessel staff'. The flower vessel staff is the bow and arrow. This wisdom is like an official establishing a shooting official to strike down illegality. The so-called illegality refers to: those of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) who delight in tranquility and consider themselves to have reached the ultimate, this is illegality. The positions of Bodhisattvas with unequal compassion and wisdom, this is illegality. All sentient beings constantly crave various desires and learn various evil paths, this is illegality. Even if there are Buddhas and all sages, if their compassion and wisdom are unequal, it is all illegality. Therefore, Mahavairocana (Great Sun) Tathagata manifests this wisdom aspect, allowing Bodhisattvas who practice the right conduct to hold this wisdom seal, serve all Buddhas, and embrace sentient beings with unobstructed freedom. The verse says the Manifestation of the Request for Teaching Aspect, the scripture says from 'due to extreme killing' to 'the supreme Siddhi (accomplishment) fruit', etc. The explanation says that this refers to entering the realm of sentient beings with the realm of all Buddhas, harmonizing into one, and achieving the aspect of wonderful wisdom. In the left moon disc, it manifests the causes and conditions for requesting the Dharma for all sentient beings, hence it is said to be the body of the Mara (Demon) Great Bodhisattva. And this Great Bodhisattva serves the Tathagata with skillful wisdom. Although the Tathagata has already departed from loving attachment, due to skillful means, all Buddhas love and remember him, just like worldly affection that does not separate, so they are integrated into one. Residing in one's own mind, he speaks verses of subduing, which can be understood as stated in the scripture. Next, the Bodhisattva appears with the aspect of requesting instruction, the Tathagata again remembers what he should do, until all sentient beings obtain supreme benefit, hence it is said 'the supreme Siddhi fruit', etc. The meaning of the sentences here has already been explained above, so I will not repeat them. It can be understood by contemplating the scripture. The verse says the Bestowal of the Bodhi (Enlightenment) Bow and Arrow, the scripture says that Vajra --------------------------------------------------------------------------------
Chinese
弓箭乃至一切安乐等。释曰。灌顶之法略如前释。授此智相而说偈等者。欲令菩萨及诸有情见闻此法。受持修行不生疑碍。故云此是诸佛无垢染智能以染爱染离爱者。悉能授与一切安乐。是名弹击智印。即弓箭之表也。乃至题目法义准知。 第四一切如来善哉智金刚踊跃大菩萨三昧门。述此意者。所谓诸法智性空寂清净。一切如来以此智道纲纪有情。而诸圣贤未达源际以为差别。纵其入者太过。即空见之甚也。其未入者不及。即愚凡之极也。而此二辈行虽殊异太过不及。皆来入故于诸如来功德智藏不生忻乐亦不称叹。大智明见慜斯辈故现此智相。名曰善哉。遇斯光者便生踊跃。故号此智名欢喜王。其次第者。谓成就如来普贤菩提金刚智藏钩弓神变妙庄严相。彼无智住空者。纵令得见皆不随喜亦不称叹。故佛诃言如盲如聋。所以如来大智善巧力故为利斯辈现善哉智。灌菩萨顶及诸众生。若入功德门者持此法印而称秘明。一切诸佛无不称善者。佛称善故彼住空者虽不喜乐亦皆称善。以称善因缘渐当觉悟。由一切圣贤称叹故其修行者踊跃无量。故以渐次第四而说。即此第四智。即前普贤金刚三昧一切用智其中秘密神变境界。更亦不别列。以一相故应知。 次下释文文有四门而为颂曰。 如来欢喜心 秘密 现代汉语译本：弓箭乃至一切安乐等。释曰：灌顶之法略如前释。授此智相而说偈等者，欲令菩萨及诸有情见闻此法，受持修行不生疑碍。故云此是诸佛无垢染智能，以染爱染离爱者，悉能授与一切安乐。是名弹击智印，即弓箭之表也。乃至题目法义准知。 第四一切如来善哉智金刚踊跃大菩萨三昧门。述此意者，所谓诸法智性空寂清净，一切如来以此智道纲纪有情，而诸圣贤未达源际以为差别。纵其入者太过，即空见之甚也；其未入者不及，即愚凡之极也。而此二辈行虽殊异，太过不及，皆来入故于诸如来功德智藏不生忻乐亦不称叹。大智明见慜斯辈故现此智相，名曰善哉。遇斯光者便生踊跃，故号此智名欢喜王。其次第者，谓成就如来普贤（Samantabhadra）菩提金刚智藏钩弓神变妙庄严相。彼无智住空者，纵令得见皆不随喜亦不称叹。故佛诃言如盲如聋。所以如来大智善巧力故为利斯辈现善哉智，灌菩萨顶及诸众生。若入功德门者持此法印而称秘明，一切诸佛无不称善者。佛称善故彼住空者虽不喜乐亦皆称善。以称善因缘渐当觉悟。由一切圣贤称叹故其修行者踊跃无量。故以渐次第四而说。即此第四智，即前普贤（Samantabhadra）金刚三昧一切用智其中秘密神变境界，更亦不别列。以一相故应知。 次下释文文有四门而为颂曰： 如来欢喜心 秘密
English
English version: Bows and arrows, and all kinds of happiness, etc. The explanation says: The method of abhiseka (灌顶, empowerment) is roughly as explained before. Bestowing this wisdom aspect and reciting verses, etc., is to enable Bodhisattvas and all sentient beings to see and hear this Dharma, to receive, uphold, and practice it without generating doubts or hindrances. Therefore, it is said that this is the undefiled wisdom of all Buddhas, which can use defiled love to purify love and grant all kinds of happiness. This is called the 'Striking Wisdom Seal,' which is the representation of bows and arrows. The meaning of the title and the Dharma can be understood accordingly. Fourth: The Samadhi Gate of 'All Tathagatas' (如来, Thus Come Ones) 'Well Done Wisdom Vajra' (金刚, Diamond) 'Leaping Great Bodhisattva' (大菩萨, Great Bodhisattva).' Describing this intention means that the wisdom nature of all Dharmas is empty, tranquil, and pure. All Tathagatas use this wisdom path to guide sentient beings, but the sages and wise ones have not reached the source and thus create distinctions. Those who enter too deeply fall into the extreme of emptiness; those who do not enter fall into the extreme of foolishness. Although the practices of these two groups are different, both extremes fail to generate joy or praise for the merit and wisdom treasury of all Tathagatas. Great wisdom, clear vision, and compassion for these beings cause the manifestation of this wisdom aspect, called 'Well Done.' Those who encounter this light will leap with joy, hence this wisdom is called the 'King of Joy.' The order is as follows: achieving the wondrous and adorned aspect of the Tathagata's Samantabhadra (普贤, Universal Worthy) Bodhi Vajra (金刚, Diamond) Wisdom Treasury, hook, bow, and divine transformation. Those who dwell in emptiness without wisdom, even if they see it, will not rejoice or praise it. Therefore, the Buddha rebukes them as if they were blind and deaf. Therefore, the Tathagata, with great wisdom and skillful means, manifests the 'Well Done Wisdom' to benefit these beings, empowering the Bodhisattvas and all sentient beings. Those who enter the gate of merit hold this Dharma seal and recite the secret mantra, which all Buddhas will praise as 'Well Done.' Because the Buddha praises it, even those who dwell in emptiness, though they do not rejoice, will also praise it as 'Well Done.' Through the cause and condition of praising 'Well Done,' they will gradually awaken. Because all sages and wise ones praise it, its practitioners leap with immeasurable joy. Therefore, it is taught in the gradual fourth order. This fourth wisdom is the secret divine transformation realm within the all-encompassing wisdom of the previous Samantabhadra (普贤, Universal Worthy) Vajra (金刚, Diamond) Samadhi. It is not listed separately because it is of one aspect, so it should be understood. Next, the explanation of the text has four gates, which are summarized in a verse: The Tathagata's joyful heart, secret -------------------------------------------------------------------------------- 神变相 现请教旨故 授彼善哉智
Chinese
经尔时世尊复入欢喜王至娑度等者。此如来欢喜心也。释曰。谓从前三昧出又入此欢喜王三昧。故言复入也。三摩耶等持义如上释。秘明云拔折罗娑度。正翻为金刚善哉。此声句遍加持故能破不善入善品中。彼不欢喜者皆生欢喜故称金刚善哉。此善哉智极坚牢故。 经说此秘明时至神变等事已等者。此秘密神变相也。此中行相一如普贤观法。 经以极欢喜故金刚萨埵至悉地果故等者。此现请教旨故也。其中出入行相皆如前已释。此中云无上踊跃最胜味者。谓彼住空之类愚下之徒。如来善巧现斯智相。随彼彼类令生欢喜。由欢喜故获殊胜加持。以是因缘得入如来功德藏海。此是诸佛味故。故云无上踊跃最上味也。 经以金刚欢喜授彼至偈末等者。此授彼善哉智也。谓此菩萨以得灌顶智。此灌顶智者从佛普贤金刚心所出生。无退住相故曰金刚踊跃也。佛加持故便说偈言。如经所说可解。下所题目准上应知。次结云已上四菩萨并是金刚部中金刚方。阿閦佛眷属都号为一切如来大三昧耶萨埵。谓此四菩萨住东方金刚界不动如来所前后左右。于菩提轮内现神变已围绕而住。此谓一切如来菩提四智相金刚轮。此菩提轮遍周法界。同而不同纯金刚相而为严饰。内外供 现代汉语译本 神变相 ‘现请教旨故，授彼善哉智’ ‘经尔时世尊复入欢喜王至娑度等者’。此如来欢喜心也。释曰：谓从前三昧出又入此欢喜王三昧，故言复入也。三摩耶（Samaya，誓言）等持义如上释。秘明云拔折罗娑度（Vajra-sādhu），正翻为金刚善哉。此声句遍加持故能破不善入善品中。彼不欢喜者皆生欢喜故称金刚善哉。此善哉智极坚牢故。 ‘经说此秘明时至神变等事已等者’。此秘密神变相也。此中行相一如普贤观法。 ‘经以极欢喜故金刚萨埵（Vajrasattva，金刚萨埵）至悉地（Siddhi，成就）果故等者’。此现请教旨故也。其中出入行相皆如前已释。此中云无上踊跃最胜味者，谓彼住空之类愚下之徒。如来善巧现斯智相，随彼彼类令生欢喜。由欢喜故获殊胜加持。以是因缘得入如来功德藏海。此是诸佛味故。故云无上踊跃最上味也。 ‘经以金刚欢喜授彼至偈末等者’。此授彼善哉智也。谓此菩萨以得灌顶智。此灌顶智者从佛普贤金刚心所出生。无退住相故曰金刚踊跃也。佛加持故便说偈言。如经所说可解。下所题目准上应知。次结云已上四菩萨并是金刚部中金刚方。阿閦佛（Akshobhya，不动佛）眷属都号为一切如来大三昧耶萨埵。谓此四菩萨住东方金刚界不动如来所前后左右。于菩提轮内现神变已围绕而住。此谓一切如来菩提四智相金刚轮。此菩提轮遍周法界。同而不同纯金刚相而为严饰。内外供