English
English version: Zen Master Yi Xing requested me to perform abhiṣeka (灌顶, empowerment). Having heard of this extraordinary and rare Dharma gate, he ordered Īśvara (伊舍罗, a Hindu deity, often considered another name for Shiva) to translate it into Chinese. Yi Xing and others personally took notes and received it. They narrated its meaning entirely according to the original Sanskrit order, without omitting sentences or meanings, but perhaps not perfectly. I privately observed that many practitioners, even if they read it, do not know how to begin. Moreover, shallow wisdom and ignorant understanding also make it difficult to comprehend. Now, I am transmitting it under instruction, and I can quite grasp its interest. The secret meaning is slightly embodied in the written language, belonging to the expedient means opened up when the Dharma is popular. Separate gates are established to mark its purpose, that is, the prose section of this sutra, which is divided into two parts: self-benefiting practice and other-benefiting practice. First, from 'If a practitioner' onwards, until 'having practiced yoga and sat in the lotus position', it is generally for the secret and solemn inner realization of great wisdom, seeing the Dharma and achieving Buddhahood, which is self-benefiting. Second, from 'practicing yoga' onwards, until the end of the sutra, having already entered the general gate, it is for skillfully establishing the image of secret wisdom, gathering sentient beings, and causing them to enter the Buddha's position, which is other-benefiting. They can also be regarded as a whole, both having self-benefiting and other-benefiting practices. In the preceding self-benefiting gate, it can be further divided into three parts. First, from the beginning to 'or a great Bodhisattva sits in the lotus position and so on, doing as he pleases', it is generally the methods of purifying karmic obstacles with the three karmas of body, speech, and mind, and the four postures of walking, standing, sitting, and lying down. Second, from 'If the practitioner wishes to purify himself' onwards, until 'again contemplating the secret mantra he holds', it is generally the gate of entering the samādhi (三摩地, meditative absorption) of wisdom, the wisdom seal Dharma of the reality of the realm of all Buddhas. Third, from 'again contemplating' onwards, until 'having practiced yoga', it is generally the method of merging ignorance into wisdom, achieving samyak-saṃbuddha (等正觉, perfect enlightenment) and abiding in Mahābodhi (大菩提, great enlightenment). In the first gate, a verse is made: 'Teacher and disciple practice together, gathering and guiding, encouraging practice, then first starting to walk, stand, the Dharma of blessing the speech gate, washing the face and chewing toothpicks, convenient and easy protection Dharma, [口*束*页] mouth washing Dharma, and the deities of the bathing section, imagining adornment inside and outside the body, then entering the maṇḍala (道场, sacred space) Dharma, universally bowing in repentance, following the direction, separately returning, offering vows, following the pleasure of the four dignities, removing increase, decreasing, and destroying Dharma.' First, the method of the teacher and disciples practicing together, gathering and guiding, and encouraging practice. There are six parts in this. The first is selecting suitable disciples and teaching them. The sutra starts from 'If a practitioner to homa (护摩, fire ritual)'. --------------------------------------------------------------------------------
Chinese
等法。是第二发心利益。经从金刚弟子至一切罪障皆得消灭等。是第三摄取邪见。经从或有众生深入至离恶趣故等。是第四劝修得益。经从若善男子至所求者等。是第五付嘱所堪。经从金刚阿阇梨若见有人至信令发其心等。是第六示居胜处。经从其作法处应在胜地至如法修行等是此之六段。释述无量恐繁不委应知。 颂初起行住法者。经从凡修瑜伽者每于眠寝乃至一切众生应广利益等。此名初起法。释曰谓修习瑜伽者常想自身常为普贤金刚身。若寝息时想入金刚三昧。谓心寂静如入涅槃。当想自身为五智印相而有光焰围绕。然后随意寝意也。是名身三昧想应。若起时想从金刚三昧起。故此秘密义云金刚生起也。拔折罗者金刚三昧相名。底瑟吒者生起义。唵者诸佛法界顶。此是秘说而其妙观唯以口传。其印名金刚三昧。金刚三昧名为觉者。了知诸法自性清净离于自性。因业所转种种变异。故令思惟伽陀义也。既知此义行饶益行。故云应广利益等。 经云若起欲行及真言等此名行法。释曰。所谓行三昧也。其秘密义云金刚三昧行步也。 经云若住此处及真言等此名住止法。释曰。秘密义者止住金刚三昧也。唵义如上。下亦准之。 颂云加持语门法者。经云欲共人语及真言等。释曰以囕字法界心置 现代汉语译本： ‘等法’。这是第二发心的利益。《经》从‘金刚弟子’至‘一切罪障皆得消灭等’。这是第三摄取邪见。《经》从‘或有众生深入’至‘离恶趣故等’。这是第四劝修得益。《经》从‘若善男子’至‘所求者等’。这是第五付嘱所堪。《经》从‘金刚阿阇梨若见有人’至‘信令发其心等’。这是第六示居胜处。《经》从‘其作法处应在胜地’至‘如法修行等’，是此之六段。解释叙述无量，恐怕繁琐不详细，应该知晓。 颂初起行住法者。《经》从‘凡修瑜伽者每于眠寝’乃至‘一切众生应广利益等’。此名初起法。释曰：谓修习瑜伽者常想自身常为普贤金刚身。若寝息时想入金刚三昧。谓心寂静如入涅槃。当想自身为五智印相而有光焰围绕。然后随意寝意也。是名身三昧想应。若起时想从金刚三昧起。故此秘密义云金刚生起也。拔折罗（Vajra，金刚）者金刚三昧相名。底瑟吒（Tishtha）者生起义。唵（Om）者诸佛法界顶。此是秘说而其妙观唯以口传。其印名金刚三昧。金刚三昧名为觉者。了知诸法自性清净离于自性。因业所转种种变异。故令思惟伽陀义也。既知此义行饶益行。故云应广利益等。 《经》云：‘若起欲行及真言等’，此名行法。释曰：所谓行三昧也。其秘密义云金刚三昧行步也。 《经》云：‘若住此处及真言等’，此名住止法。释曰：秘密义者止住金刚三昧也。唵（Om）义如上。下亦准之。 颂云加持语门法者。《经》云：‘欲共人语及真言等’。释曰：以囕（Ram）字法界心置
English
English version: 'Etc. Dharma'. This is the benefit of the second Bodhicitta generation. The Sutra, from 'Vajra disciple' to 'all sins and obstacles will be eliminated, etc.', is the third section on embracing those with wrong views. The Sutra, from 'If there are sentient beings who deeply enter' to 'therefore, they are separated from evil destinies, etc.', is the fourth section on encouraging practice and gaining benefits. The Sutra, from 'If a good man' to 'those who seek, etc.', is the fifth section on entrusting to those who are capable. The Sutra, from 'If the Vajra Acharya sees someone' to 'believe and cause their minds to arise, etc.', is the sixth section on showing the superior dwelling place. The Sutra, from 'The place for performing the ritual should be in a superior location' to 'practice according to the Dharma, etc.', these are the six sections. Explanations and narrations are limitless, fearing being verbose and not detailed enough, one should know. A verse on the initial arising, walking, and dwelling Dharmas. The Sutra, from 'Whenever a practitioner of Yoga sleeps' to 'all sentient beings should be broadly benefited, etc.', this is called the initial arising Dharma. Explanation: It means that a practitioner of Yoga should always think of themselves as the Samantabhadra Vajra body. When sleeping, they should contemplate entering the Vajra Samadhi, meaning the mind is tranquil as if entering Nirvana. One should contemplate their own body as having the appearance of the five wisdom seals, surrounded by radiant flames. Then, one can sleep at ease. This is called the corresponding thought of the body Samadhi. When arising, one should contemplate arising from the Vajra Samadhi. Therefore, this secret meaning is called Vajra arising. 'Vajra' (拔折罗) is the name of the Vajra Samadhi appearance. 'Tishtha' (底瑟吒) means arising. 'Om' (唵) is the crown of the Dharma realm of all Buddhas. This is a secret teaching, and its wonderful contemplation is only transmitted orally. Its mudra is called Vajra Samadhi. Vajra Samadhi is called the Awakened One. Knowing that the self-nature of all Dharmas is pure, separate from self-nature, and transformed by karma into various changes, therefore, one should contemplate the meaning of the Gatha. Having known this meaning, one should perform beneficial actions. Therefore, it is said that one should broadly benefit all beings, etc. The Sutra says: 'If arising, desiring to walk, and mantras, etc.', this is called the walking Dharma. Explanation: This is what is called walking Samadhi. Its secret meaning is called the walking steps of Vajra Samadhi. The Sutra says: 'If dwelling in this place and mantras, etc.', this is called the dwelling and stopping Dharma. Explanation: The secret meaning is dwelling and stopping in Vajra Samadhi. The meaning of 'Om' (唵) is as above. The following is also according to this. A verse says: The Dharma of blessing the gate of speech. The Sutra says: 'When desiring to speak with people and mantras, etc.' Explanation: Placing the 'Ram' (囕) syllable, the mind of the Dharma realm, --------------------------------------------------------------------------------
Chinese
于舌端。想放种种光明。复以真言而用加持言音。若圣人秘密义者金刚三昧圣力声也。 颂云洗面嚼齿木者。经曰若洗面时及真言乃至皆生欢喜等。释曰此水从金刚三昧出生。以用洗面。面如金刚。诸魔不敢正视也。一切如来皆悉欢喜。 次嚼齿木法者。经云若嚼杨枝时。至加持然后嚼之等。释曰。若如法作者能令行人成就金刚微笑三昧。故秘密义者谓佛德。金刚笑三昧加持故云能破一切烦恼及随烦恼。以观羽作金刚拳者。以右手急握大指并把杨枝即是。 颂云便易结护法者。经云若欲往便易处即以左右手作甲胄印乃至出洗净讫等。释曰。此经阙金刚甲胄印也。今以叙之。其甲胄印者。先以二手合掌当心。即以二头指附二中指背。二大指并竖捻二中指中节文。即是真言曰。 唵拔折啰迦伐遮吽 秘密义者。被佛德金刚三昧甲胄。以用加持以此秘明印印身二肩左右胁腰髀等。想之自身如被甲胄。复以印置于顶上。各分为二金刚拳。拳者头指已下四指各握大指。顶上并拳以即直竖二头指如针锋。头相跓想为头锋。复分手缘二肩下至心上。以头指相跓即以唵啅吽(二合)二字加二头指。想二头指出五色光成金刚带。然后于身上下遍绕如系甲状。是名庄严甲胄法。如经所说。次加持土复住法界 现代汉语译本： 在舌尖。观想放出种种光明。再用真言来加持言语声音。这里所说的圣人秘密之义，指的是金刚三昧的圣力之声。 颂词说洗脸嚼齿木。经中说如果洗脸时念诵真言，乃至一切都会生起欢喜。解释说，这水是从金刚三昧中生出来的，用来洗脸，脸变得像金刚一样，诸魔不敢正视。一切如来都会欢喜。 接下来是嚼齿木的方法。经中说如果嚼杨枝时，要加持之后再嚼。解释说，如果如法去做，能让修行人成就金刚微笑三昧。所以秘密之义指的是佛的功德。用金刚微笑三昧加持，所以说能破除一切烦恼以及随烦恼。用观羽势做成金刚拳，就是用右手紧握大拇指，并握住杨枝。 颂词说简易结护法。经中说如果想去便易之处，就用左右手做甲胄印，乃至洗净完毕。解释说，这部经缺少金刚甲胄印。现在补充说明。甲胄印是，先将双手合掌放在胸前，然后将两个食指贴在中指背上，两个大拇指并竖，捻在中指的中间关节处。这就是真言： 唵 拔折啰 迦伐遮 吽 (Om Vajra Kavaca Hum) 秘密之义是，披上佛德金刚三昧的甲胄。用这个秘密的印加持身体的两个肩膀、左右两胁、腰、大腿等处。观想自身好像披上了甲胄。再将印放在头顶上，各自分成两个金刚拳。拳的姿势是，食指以下的四指各握住大拇指。头顶上并起拳头，然后直竖两个食指，像针锋一样。头相抵触，观想为头锋。再分手，沿着两个肩膀下至心上。用两个食指相抵触，然后用唵 啅 吽(二合) 二字加持两个食指。观想两个食指发出五色光，形成金刚带。然后在身上上下遍绕，好像系上甲状。这叫做庄严甲胄法。如经所说。接下来加持土地，恢复住于法界。