Chinese
。右手烧之。若欲调伏恶人用苦练棘针白芥子及墙土烧之。若以醋苦果子等烧之。一切怨者远去。若欲一切归信伏从以紫檀木及赤华烧之。若欲所使者皆依命不敢违。用苦棘木极须瞋想为之。若欲成就一切法取白芥子烧火。即得吉祥最胜。已上净除业障内外光泽法竟。 次下第二入智三摩地诸佛境界实相智印法。而为颂曰。 自他欲清净 兼除垢障法 次入三摩地 坚心通智法 先持三摩耶 次结坚智法 见法及极喜 字为智门法 秘印开心殿 摄入菩提法 智印法身字 坚牢菩提法 大力秘印明 护身摧障法 结莲华三昧 随乐部尊法 想依智种子 严成佛会法 初颂云自他欲清净者。经云行者欲自未清净及真言乃至亦自性清净等。释曰。长行经可解其义。秘密义者。先以思惟佛功德身清净境性。即了一切诸法自性清净。了一切法自性清净。故此一切清净法性入我身中。我同法性。是故清净(余可知)。 颂云兼除垢障法者。经云复应思惟是诸众生。及真言乃至息心攀缘勿令散乱等。释曰。此中三段。初段长行可解。其秘密义者。佛智德藏一切如来各已成就。诸有情类皆有此藏成就。亦等愿诸如来遍皆建立为作加持。令诸有情皆得解脱。故云作是思惟能 现代汉语译本：如果想用右手烧东西，如果要调伏恶人，就用苦楝树枝、带刺的荆棘、白芥子以及墙上的泥土来烧。如果用醋、苦果等东西来烧，一切怨敌都会远远离去。如果想让所有人都归顺信服，就用紫檀木和红色的花来烧。如果想让所使用的人都听从命令不敢违抗，就用苦棘木，并且必须带着嗔恨的想法去做。如果想成就一切法，就取白芥子烧火，就能得到吉祥和最殊胜的结果。以上是净除业障、内外光泽法的内容。 接下来是第二部分，进入智三摩地（Jnana-samadhi，智慧禅定）诸佛境界实相智印法（Jnana-mudra，智慧印）的法门。用偈颂来说明： ‘自身与他人欲求清净，兼能去除污垢和业障之法。 接下来进入三摩地（Samadhi，禅定），坚定内心，通达智慧之法。 首先持守三摩耶（Samaya，誓言），然后结坚固智慧之印。 见到法和极大的喜悦，‘阿’字是智慧之门。 秘密之印开启心殿，摄入菩提（Bodhi，觉悟）之法。 智慧之印是法身之字，是坚牢的菩提之法。 大力秘密之印和真言，能护身并摧毁障碍。 结莲花三昧（Padma-samadhi，莲花禅定），随顺喜乐，供养本尊。 观想依靠智慧的种子字，庄严成就佛的集会。’ 第一颂说‘自身与他人欲求清净’，经中说修行者想要自身未清净，以及真言乃至自性清净等等。解释说，长行经文可以解释其中的含义。秘密的含义是，首先要思惟佛的功德，身体清净的境界和自性。即是明了一切诸法的自性清净。明了一切法的自性清净，因此一切清净的法性进入我的身中，我与法性相同，所以是清净的（其余可以类推）。 颂中说‘兼除垢障法’，经中说还应当思惟这些众生，以及真言乃至止息攀缘，不要让心散乱等等。解释说，这里有三段。第一段长行经文可以解释。其中的秘密含义是，佛的智慧和功德宝藏，一切如来都已经成就。所有有情众生都具有这个宝藏，也同样发愿诸如来普遍建立并为他们加持，让所有有情众生都能得到解脱，所以说作这样的思惟能够...
English
English version: If you want to burn something with your right hand, and if you want to subdue evil people, use branches of the Melia azedarach (bitter neem), thorny jujube branches, white mustard seeds, and soil from a wall to burn. If you burn with vinegar, bitter fruits, etc., all enemies will go far away. If you want everyone to submit and believe, use sandalwood and red flowers to burn. If you want those you employ to obey your orders without daring to disobey, use bitter jujube wood, and you must do it with angry thoughts. If you want to accomplish all dharmas, take white mustard seeds and burn them in the fire, and you will obtain auspiciousness and supreme victory. The above is the content of purifying karmic obstacles and achieving inner and outer radiance. Next is the second part, the method of entering the Jnana-samadhi (wisdom concentration), the Jnana-mudra (wisdom seal) of the realm of all Buddhas, the reality of wisdom. Use verses to explain: 'The method of purifying oneself and others' desires, and also removing defilements and obstacles. Next, enter Samadhi (concentration), strengthen the mind, and attain the method of penetrating wisdom. First, uphold the Samaya (vow), then form the firm wisdom seal. Seeing the Dharma and great joy, the syllable 'Ah' is the gate of wisdom. The secret seal opens the heart palace, drawing in the Dharma of Bodhi (enlightenment). The wisdom seal is the syllable of the Dharmakaya (Dharma body), the firm Dharma of Bodhi. The powerful secret seal and mantra can protect the body and destroy obstacles. Form the Padma-samadhi (lotus concentration), follow joy and offer to the honored ones. Visualize relying on the seed syllable of wisdom, adorning and accomplishing the assembly of Buddhas.' The first verse says 'Purifying oneself and others' desires,' the sutra says that the practitioner wants to purify himself, and the mantra and even self-nature are pure, etc. The explanation says that the prose of the sutra can explain its meaning. The secret meaning is that first, one should contemplate the merits of the Buddha, the state of purity of the body and self-nature. That is, understanding that the self-nature of all dharmas is pure. Understanding that the self-nature of all dharmas is pure, therefore all pure Dharma-nature enters my body, and I am the same as Dharma-nature, so it is pure (the rest can be inferred). The verse says 'Also removing defilements and obstacles,' the sutra says that one should also contemplate these sentient beings, and the mantra and even stopping clinging, not letting the mind be distracted, etc. The explanation says that there are three sections here. The first section of the prose of the sutra can explain it. The secret meaning is that the treasure of the Buddha's wisdom and merits, all Tathagatas have already accomplished. All sentient beings have this treasure, and they also vow that all Tathagatas will universally establish and bless them, so that all sentient beings can be liberated, so it is said that such contemplation can... --------------------------------------------------------------------------------
Chinese
除一切障碍等。二经云。又作是念凡所障者乃至忆念菩提心等。释曰。三垢所缠实难除断。佛智菩提一念相应即便灭尽。广赞菩提心如华严等。此经所说直入直修直满直证。即于此生得如来地善巧智故。三经云。又诸世间一切众生乃至无量差别等。释曰。众生妄业所熏邪网所覆。见善知识翻成怨对。闻甘露法谤讟俱兴。造种种恶业受种种苦身。犹如工巧能成众相。自造自怖不知自致其然。如是众多故云种种妄想工巧所成无量差别。 颂云次入三摩地者。经云见诸众生有如斯过。乃至勿令散乱等。释曰。余文可解。此中云阿婆颇那伽者。阿之言无。婆颇那伽者识也。三摩地平等持也。伽者身也。应云无识身平等持也。入此定者能治攀缘散乱等障。故云不应动心及身支节。唇齿俱合两目似闭。息心攀缘勿令散乱也。问曰入此定者有何利益。答曰若内识散乱外尘所牵。识随诸尘起种种妄见。随见随念即为无量诸垢之所缠缚。以是因缘沦溺生死。故以此定而止息之。又问曰。此定唯止识不起。不与世尘而相和合。如诸佛境界。出世实相百千三昧出入自在动不动等。入有不有入无不无。有无常一一即无量无量即一。而复炽然广大建立常住其中不碍不没。如是智用胜妙功德自他利行云何得之。答曰前之定门渐学大乘及小乘等 现代汉语译本 除一切障碍等。《二经》云：‘又作是念，凡所障者，乃至忆念菩提心等。’释曰：三垢所缠，实难除断，佛智菩提，一念相应，即便灭尽。广赞菩提心如《华严》等。此经所说，直入、直修、直满、直证，即于此生得如来地善巧智故。《三经》云：‘又诸世间一切众生，乃至无量差别等。’释曰：众生妄业所熏，邪网所覆，见善知识翻成怨对，闻甘露法谤讟俱兴，造种种恶业，受种种苦身，犹如工巧能成众相，自造自怖，不知自致其然。如是众多，故云种种妄想工巧所成无量差别。 颂云：次入三摩地者。《经》云：‘见诸众生有如斯过，乃至勿令散乱等。’释曰：余文可解。此中云阿婆颇那伽（Avabhāsanāga）者，阿之言无，婆颇那伽（Avabhāsanāga）者识也，三摩地（Samādhi）平等持也，伽者身也，应云无识身平等持也。入此定者，能治攀缘散乱等障，故云不应动心及身支节，唇齿俱合，两目似闭，息心攀缘，勿令散乱也。问曰：入此定者有何利益？答曰：若内识散乱，外尘所牵，识随诸尘，起种种妄见，随见随念，即为无量诸垢之所缠缚，以是因缘，沦溺生死。故以此定而止息之。又问曰：此定唯止识不起，不与世尘而相和合，如诸佛境界，出世实相，百千三昧（Samādhi）出入自在，动不动等，入有不有，入无不无，有无常一一即无量，无量即一，而复炽然广大建立，常住其中，不碍不没，如是智用胜妙功德，自他利行云何得之？答曰：前之定门，渐学大乘及小乘等。
English
English version Eliminating all obstacles, etc. The Second Sutra says: 'Furthermore, one should contemplate that all obstacles, even up to the recollection of the Bodhi mind, etc.' Explanation: Being entangled by the three poisons is truly difficult to eliminate and sever. However, with the wisdom of the Buddha and the Bodhi mind, a single thought in accordance with it will extinguish them completely. The Bodhi mind is extensively praised in texts such as the Avatamsaka Sutra (Huayan Jing). What this sutra speaks of is direct entry, direct practice, direct fulfillment, and direct realization, thus attaining the skillful wisdom of the Tathagata ground in this very life. The Third Sutra says: 'Furthermore, all sentient beings in the world, even up to limitless differences, etc.' Explanation: Sentient beings are tainted by the karma of delusion and covered by the net of wrong views. When they encounter virtuous teachers, they turn them into enemies. When they hear the nectar of the Dharma, slander and abuse arise together. They create all kinds of evil deeds and suffer all kinds of painful bodies, just like a craftsman who can create various forms. They create their own fear and do not know how they brought it about. Because there are so many like this, it is said that the limitless differences are created by various deluded thoughts and skillful fabrications. The verse says: Next, entering Samadhi (Samādhi). The Sutra says: 'Seeing that all sentient beings have such faults, even to the point of not letting them be scattered, etc.' Explanation: The remaining text can be understood. Here, Avabhāsanāga (阿婆颇那伽) is mentioned. 'A' means 'without.' Avabhāsanāga (婆颇那伽) means 'consciousness.' Samadhi (三摩地) means 'equal holding.' 'Ga' means 'body.' It should be said: 'Equal holding of a body without consciousness.' Entering this Samadhi can cure the obstacles of clinging and scattering, etc. Therefore, it is said that one should not move the mind or the limbs of the body, the lips and teeth should be closed together, the eyes should appear closed, the mind should cease clinging, and one should not let it be scattered. Question: What are the benefits of entering this Samadhi? Answer: If the inner consciousness is scattered and pulled by external dust, the consciousness follows the various dusts and gives rise to all kinds of deluded views. Following these views and thoughts, one becomes entangled by limitless defilements, and because of this cause, one drowns in birth and death. Therefore, this Samadhi is used to stop it. Question: This Samadhi only stops the consciousness from arising and does not harmonize with worldly dust, like the realm of the Buddhas, the true nature of transcendence, the hundreds of thousands of Samadhis (三昧) with freedom to enter and exit, movement and non-movement, etc. Entering existence without existence, entering non-existence without non-existence, existence and non-existence are constant, each one is limitless, and the limitless is one, and yet it is blazing and vast, established permanently within, without obstruction or submergence. How can such wisdom, wondrous merits, and self-and-other benefiting actions be obtained? Answer: The previous gate of Samadhi is gradually learned through the Mahayana and Hinayana, etc. --------------------------------------------------------------------------------
Chinese
。及于外道同由此定。小乘以之为毕竟。外道不深各各有异。渐学大乘者以为方便。息攀缘故。若顿入者亦不由之。一切色尘为佛事故。色相境界智所转。故智性无碍无量用故。若怖于尘境爱乐空寂智无所用。愚拙之深网也。如此之徒其类非一。或作声闻或为外道。悲哉可愍痛惜之甚。是故佛说其智慧门难解难入一切声闻辟支佛所不能知。若欲入者如下经中广宣说耳。 颂云坚心通智法者。经云谛观虚空无量诸佛及真言等乃至常得随顺等。释曰。欲入智门当观智相。欲成智用加于智种。是以仰观诸佛身加唵字。唵字者佛德藏也。又以眼置么吒字令智慧明发。智慧明发故诸佛所赞。故云常得随顺等。于中可解其加持真言。秘密义者所谓佛德金刚三昧智慧眼也。以此三昧通智慧门能令智慧内外和合。谁不降伏谁不随顺故。悉帝耶等尚得随顺。悉帝耶者无情物等。共秘此名故不显说也。 颂先持三昧耶者。经云作此法已即结三昧耶及真言乃至是名金刚合掌等。释曰所以结此明印。谓自智器开发与佛智同光。彼此和合一味无二故。此明印能和合之。其秘密义者名佛德金刚三昧合也。其印相如经所说可解。 颂次结坚牢智者。经云又即此印诸度尽本及真言等。释曰。此明印者能成就智身。智虽和合当令成就。 现代汉语译本：至于外道也同样通过这种禅定（定：指禅定）达到某种境界。小乘修行者认为这是最终的解脱。外道对此理解不深，各有各的差异。逐渐学习大乘佛法的人认为这是一种方便法门，为了止息攀缘之心。如果顿悟的人则不需要经过这个阶段。一切色尘（色尘：指外界的各种物质现象）都是为了成就佛的事业，因为色相境界能被智慧所转化。因此，智慧的本性是无碍的，具有无量的作用。如果害怕尘境，喜爱空寂，那么智慧就无用武之地，这是愚昧至深的罗网。像这样的人不止一种。有些人成为声闻乘的修行者，有些人则成为外道。真是可悲可叹，令人痛心。因此，佛说智慧之门难以理解，难以进入，一切声闻和辟支佛（辟支佛：又名缘觉，是比声闻果位更高一级的修行者）都无法完全了解。如果想进入智慧之门，可以参考经中的详细阐述。 颂词说：‘坚定心念通达智慧之法’。经中说：‘仔细观察虚空，无量的佛和真言等等，乃至常常能够随顺’。解释说：想要进入智慧之门，应当观察智慧的相状。想要成就智慧的作用，就要增加智慧的种子。因此，仰观诸佛之身，加上唵字（唵字：代表佛的功德宝藏）。又用眼睛注视么吒字，使智慧光明焕发。因为智慧光明焕发，所以受到诸佛的赞叹。所以说‘常常能够随顺’等等。从中可以理解其加持真言的秘密含义，也就是佛德金刚三昧智慧眼。用这种三昧通达智慧之门，能够使智慧内外和合。谁能不被降伏？谁能不随顺？所以，悉帝耶（悉帝耶：指无情之物）等等尚且能够随顺。悉帝耶指的是无情之物等等，因为共同保守这个秘密，所以不明显地说出来。 颂词说：‘首先持诵三昧耶’。经中说：‘做了这个法之后，就结三昧耶印和持诵真言，乃至这叫做金刚合掌’。解释说：之所以要结这个明印，是因为要开发自身的智慧之器，使之与佛的智慧同放光明，彼此和合，成为一体，没有差别。这个明印能够使之和合。它的秘密含义叫做佛德金刚三昧合。印相如经中所说，可以理解。 颂词说：‘其次结坚牢智印’。经中说：‘又用这个印，所有的度尽本及真言等等’。解释说：这个明印能够成就智慧之身。智慧即使和合，也应当使之成就。