English
English version Sacred Teachings: Our Emperor reverently believes in the rare Dharma of the world. Every month, he observes the ten fasting days, ceasing slaughter, extensively cultivating good deeds, and supporting monks and nuns. He diligently recites the Buddha's name for viviparous and oviparous beings, treating all with courageous diligence and great compassion. He detests the five desires and pleasures that fill the palace, understanding that the appearance of the body is illusory and fragile. Even the emperor of a country can awaken; how much more should ordinary people not contemplate? In the past, Tisà (name of a person) was a king who abandoned his concubines to seek the subtle Dharma. He diligently practiced the Mahayana teachings through asceticism, not hesitating to be a servant. The current emperor is wiser than all nations, able to foresee thoughts and actions. His civil and military prowess spreads throughout the world, bringing peace to the people and stability to the borders. He personally annotates the profound and subtle meaning of the Diamond Sutra, which all sentient beings accept and uphold. The Dharma-protecting deities wholeheartedly perform good deeds, praised by the heavens, with everything in its proper place. A white elephant comes galloping, paying homage to Shòu Sì (name of a temple), surrounded by layers of precious chariots and banners. A bright monk leads with incense and flowers, while immortals ride cranes, flying in the sky. He transforms beings in the Eight Difficulties (Bā Nán, Buddhist term referring to eight unfortunate conditions where one cannot hear the Dharma) to be reborn in the Pure Land, turning the Five Turbidities (Wǔ Zhuó, Buddhist term referring to the turbidity of the age, views, afflictions, beings, and life) into a Seven-Jeweled Pond. May Kāiyuán (era name of Emperor Xuanzong of Tang Dynasty) be eternally established, until kalpas as numerous as the sands of the Ganges, with Māra (Mówáng, Buddhist term referring to demons that obstruct practice) and heretics all subdued and converted. May the sacred teachings be passed down for ten thousand years, like the wind at the end of a kalpa unable to move the heavenly robes. It is only because beings have great merit that they can encounter an era when the Buddhas reappear in the world. The subtle principles of the Diamond Sutra are truly difficult to express in words; I have elucidated the essence of all scriptures. The Buddha spread gold all over the earth, wanting to buy Prince Qítuó's (name of a person) garden. The Eight Classes of Gods and Demons follow the Buddha, with the Yàn Tǎ (name of a pagoda) and Dragon Palace filled with the Buddha's teachings. The Jeta tree (Qíshù, name of a tree) extends its branches to carry the birds' songs, and below is a spring with golden sands for washing feet. The Buddha begged for food in Shèwèi Guó (name of a country), extensively guiding beings to cultivate fields of merit. At that time, the World-Honored One had no self-image, and Subhuti (Xūpútí, name of a person, a disciple of the Buddha) gazed upon the Buddha, receiving these teachings. Attaining the Four Fruits (Sì Guǒ, Buddhist term referring to the four stages of enlightenment in the Hearer Vehicle) and Six Supernatural Powers (Liù Tōng, Buddhist term referring to six types of supernormal abilities) is of the highest quality; enjoying happiness in the Dragon Palace is to be born in the heavens. The Wheel-Turning Sage King (Zhuǎnlún Shèngwáng, Buddhist term referring to an ideal ruler possessing an invincible wheel) is in the position of an immortal, and so is the Divine Martial Emperor (Shénwǔ Huángdì, a complimentary term for the emperor). It is also said that in the past, he was King Kālī (Gēlì Wáng, name of a person), who was dismembered and reborn in the heavens. King Śibi (Shīpí Wáng, name of a person) sacrificed his body to save a dove from a hawk, and the body of an Arhat (Āluóhàn, Buddhist term referring to a liberated being who has extinguished all afflictions) surpasses three thousand great chiliocosms. The beings of Jambudvipa (Yánfú Tí, Buddhist term referring to the continent we live on) are attached to the burning house (Huǒzhái, Buddhist term referring to the world filled with afflictions and suffering); our Emperor guides them out, enabling them to be reborn in the heavens. -------------------------------------------------------------------------------- 一切有情如赤子 但是百姓悉皆怜 既得阿耨多罗果 又共诸佛结因缘 百劫千生不退转 功德无量亦无边 非但如影诸寺观 十方世界亦如然 总是金刚深妙义 弟子岂敢谩虚传
Chinese
凡欲转念金刚般若波罗蜜经者。先须启请八大金刚名字。发至诚心然后转念经。此八金刚自来常当拥护持经之人。 第一奉请青除灾金刚。能除一切众生宿灾殃咎悉令消灭(主大海)。 第二奉请僻毒金刚。能除一切众生热毒病苦(主除灾毒)。 第三奉请黄随求金刚。能令一切众生所求如愿所愿皆得(主堈洒功德)。 第四奉请白净水金刚。能除一切众生热恼苦悉得消除(主一切宝)。 第五奉请赤声金刚。能照一切众生光明所得见佛(主能生风)。 第六奉请定灾除金刚。能除一切众生三灾八难之苦(主琉璃宝)。 第七奉请紫贤金刚。能令一切众生心开悟解发菩提心(主坚牢藏)。 第八奉请大神金刚。能令一切众生智牙成就惠力增具(主龙王)。 大身真言 那谟婆伽筏帝 钵罗壤(二)波罗蜜多曳(三)唵(四)伊利底(五)伊室利(六)输卢驮(七)毗舍耶(八)毗舍耶(九)娑婆诃(十) 随心真言 那谟薄迦筏帝 现代汉语译本 一切有情众生都如同我的孩子一样，我怜悯所有的百姓。 如果能够证得阿耨多罗三藐三菩提果位（anuttara-samyak-sambodhi，无上正等正觉），又能与诸佛结下殊胜的因缘。 历经百劫千生也不会退转，所积累的功德无量无边。 不仅仅是寺庙和道观这些有形的地方会得到护佑，十方世界也是如此。 这些都是金刚乘甚深微妙的教义，弟子我怎么敢随意虚假地传达呢？ 凡是想要诵读《金刚般若波罗蜜经》（Vajra Prajna Paramita Sutra）的人，首先要启请八大金刚的名字，以至诚之心来诵读经典。这八大金刚自然会常常拥护诵经之人。 第一位，奉请青除灾金刚（Qing Chuzai Jin’gang），能够消除一切众生过去所造的灾殃罪过，使之完全消灭（主管大海）。 第二位，奉请僻毒金刚（Pidu Jin’gang），能够消除一切众生的热毒病苦（主管消除灾毒）。 第三位，奉请黄随求金刚（Huang Suiqiu Jin’gang），能够使一切众生所求如愿，愿望都能实现（主管堈洒功德）。 第四位，奉请白净水金刚（Bai Jingshui Jin’gang），能够消除一切众生的热恼痛苦，使之完全消除（主管一切宝物）。 第五位，奉请赤声金刚（Chisheng Jin’gang），能够照亮一切众生，使他们获得光明，得见佛陀（主管产生风）。 第六位，奉请定灾除金刚（Dingzaichu Jin’gang），能够消除一切众生的三灾八难之苦（主管琉璃宝）。 第七位，奉请紫贤金刚（Zixian Jin’gang），能够使一切众生心开悟解，发起菩提心（主管坚牢藏）。 第八位，奉请大神金刚（Dashen Jin’gang），能够使一切众生增长智慧，增长智慧的力量（主管龙王）。 大身真言 那谟婆伽筏帝（namo bhagavate），钵罗壤（prajna）（二）波罗蜜多曳（paramitaye）（三）唵（om）（四）伊利底（ili di）（五）伊室利（ishi li）（六）输卢驮（shulu tuo）（七）毗舍耶（pishe ye）（八）毗舍耶（pishe ye）（九）娑婆诃（suo po he）（十） 随心真言 那谟薄迦筏帝（namo bhagavate）
English
English version All sentient beings are like my own children; I have compassion for all people. If one can attain the fruit of Anuttara-samyak-sambodhi (阿耨多罗三藐三菩提果, unsurpassed perfect enlightenment), one will also form karmic connections with all the Buddhas. Through hundreds of kalpas and thousands of lifetimes, one will not regress, and the accumulated merits will be immeasurable and boundless. Not only will temples and monasteries be protected, but also the ten directions of the world will be the same. These are all profound and subtle meanings of Vajrayana; how dare I, as a disciple, transmit them falsely? Whoever wishes to recite the Vajra Prajna Paramita Sutra (金刚般若波罗蜜经), must first invoke the names of the Eight Great Vajras, and then recite the sutra with utmost sincerity. These Eight Vajras will naturally always protect those who uphold the sutra. First, I invoke Qing Chuzai Jin’gang (青除灾金刚, Blue Calamity-Removing Vajra), who can eliminate all past calamities and transgressions of all sentient beings, causing them to completely disappear (in charge of the great ocean). Second, I invoke Pidu Jin’gang (僻毒金刚, Averting Poison Vajra), who can eliminate all hot poison sickness and suffering of all sentient beings (in charge of averting poison and calamities). Third, I invoke Huang Suiqiu Jin’gang (黄随求金刚, Yellow Wish-Fulfilling Vajra), who can make all the wishes of all sentient beings come true, so that all desires are fulfilled (in charge of sprinkling merits). Fourth, I invoke Bai Jingshui Jin’gang (白净水金刚, White Pure Water Vajra), who can eliminate all the heat and suffering of all sentient beings, causing them to be completely eliminated (in charge of all treasures). Fifth, I invoke Chisheng Jin’gang (赤声金刚, Red Sound Vajra), who can illuminate all sentient beings, enabling them to obtain light and see the Buddha (in charge of generating wind). Sixth, I invoke Dingzaichu Jin’gang (定灾除金刚, Calamity-Fixing and Removing Vajra), who can eliminate the suffering of the three calamities and eight difficulties of all sentient beings (in charge of lapis lazuli treasures). Seventh, I invoke Zixian Jin’gang (紫贤金刚, Purple Wise Vajra), who can enable all sentient beings to open their minds and awaken, and generate Bodhicitta (in charge of the firm storehouse). Eighth, I invoke Dashen Jin’gang (大神金刚, Great Spirit Vajra), who can enable all sentient beings to increase their wisdom teeth and increase the power of wisdom (in charge of the Dragon King). Great Body Dharani Namo bhagavate (那谟婆伽筏帝), prajna (钵罗壤) (2), paramitaye (波罗蜜多曳) (3), om (唵) (4), ili di (伊利底) (5), ishi li (伊室利) (6), shulu tuo (输卢驮) (7), pishe ye (毗舍耶) (8), pishe ye (毗舍耶) (9), svaha (娑婆诃) (10). Heart Dharani Namo bhagavate (那谟薄迦筏帝) --------------------------------------------------------------------------------
Chinese
(一)钵喇惹(二)波罗蜜多曳(三)怛侄他(四)唵呼(五)筏折罗(六)袜丽(七)娑婆诃(八) 心中心真言 唵呜伦泥沙莎婆诃 金刚儿咒 南无跋折鸠魔啰迦你度闇莎诃 佛母咒 南谟陀舍南无陀俱南唵户噜户噜死陀卢遮你萨啰娑啰他娑达你莎诃 文殊菩萨心中真言 阿罗波遮那 凡人至心诵此真言者。犹诵天下藏经一遍也。 梵音云何于此经究竟到彼岸。愿佛开微蜜。广为众生说转大法轮。 于唐天复八载岁在戊辰四月九日。布衣翟奉达写。此经赞验功德记添之流布。后为信士兼往亡灵及见在父母合邑等福。同春草罪若秋苗必定当来俱发佛会。 现代汉语译本 （一）Bō là rě（钵喇惹，智慧）(二) Bō luó mì duō yì（波罗蜜多曳，到达彼岸）(三) Dá zhí tuō（怛侄他，咒语开始语）(四) ōng hū（唵呼，种子字）(五) Fá zhé luó（筏折罗，金刚）(六) Wà lì（袜丽，力量）(七) Suō pó hē（娑婆诃，圆满）。 心中心真言 ōng wū lún ní shā suō pó hē（唵呜伦泥沙莎婆诃） 金刚儿咒 Nán mó bá zhé jiū mó luó jiā nǐ dù àn suō hē（南无跋折鸠魔啰迦你度闇莎诃） 佛母咒 Nán mó tuó shě nán mó tuó jù nán ōng hù lū hù lū sǐ tuó lú zhē nǐ sà luó suō luō tā suō dá nǐ suō hē（南谟陀舍南无陀俱南唵户噜户噜死陀卢遮你萨啰娑啰他娑达你莎诃） 文殊菩萨心中真言 Ā luó bō zhē nà（阿罗波遮那） 凡人至心诵此真言者，犹如诵天下藏经一遍也。 梵音云何于此经究竟到彼岸？愿佛开微密，广为众生说转大法轮。 于唐天复八载岁在戊辰四月九日，布衣翟奉达写。此经赞验功德记添之流布。后为信士兼往亡灵及见在父母合邑等福。同春草罪若秋苗必定当来俱发佛会。
English
English version (1) Bo la re (钵喇惹, Wisdom). (2) Bo luo mi duo yi (波罗蜜多曳, To reach the other shore). (3) Da zhi tuo (怛侄他, Mantra starting phrase). (4) Om hu (唵呼, Seed syllable). (5) Fa zhe luo (筏折罗, Vajra). (6) Wa li (袜丽, Power). (7) Suo po he (娑婆诃, Completion). Heart-Center Mantra Om wu lun ni sha suo po he Vajra Child Mantra Namo ba zhe jiu mo luo jia ni du an suo he Buddha Mother Mantra Namo tuo she namo tuo ju nan om hu lu hu lu si tuo lu zhe ni sa luo suo luo ta suo da ni suo he Manjushri Bodhisattva Heart Mantra A luo bo zhe na If ordinary people sincerely recite this mantra, it is like reciting all the Tripitaka scriptures in the world once. How does the Sanskrit sound in this scripture ultimately reach the other shore? May the Buddha reveal the subtle secrets and widely expound the great Dharma wheel for all beings. Written by Zhai Fengda, a commoner, on the ninth day of the fourth month in the year Wuchen, the eighth year of Tianfu in the Tang Dynasty. This scripture praises the verified merits and records its dissemination. Later, it is for the benefit of believers, deceased spirits, present parents, and the entire village. Like spring grass, sins are like autumn seedlings, and they will surely come together to initiate a Buddhist assembly. --------------------------------------------------------------------------------