Chinese
更改不定。焉能主法利生也。答。普门品云。应以佛身得度者。即现佛身而为说法。应以菩萨声闻天龙八部乃至异类之身而得度者。即皆现之而为说法。又岂有一定之拘哉。不然。何得称为普门示现。所以向下作法更易身色处最多。如在七宝如来时。即现身为七宝如来也。 散花米真言。 手拈花米撒于宝错上以加持之。俾用之时令无障碍也。上来建设皆从自心不思议变。及真言字种之力。故有如是妙用。既有境界。焉无魔碍。又彼魔等心行。最喜作破法因缘。若以正法兴盛。魔宫隐蔽。威德增长。楞严云。若人发真归源。十方虚空皆悉消殒。况诸世界依虚空耶。故彼魔王及诸鬼神诸凡夫天。见其宫殿崩裂。大地振坼。水陆飞腾。无不惊怪。凡夫昏暗。不觉迁讹。彼等咸得五种神通。唯除漏尽。恋此尘劳。岂肯令汝摧裂其处。故于三昧之时。佥来恼乱禅定。令汝正法不得成就。俾其魔宫安隐无虞。故今行者作法之时。恐有境界魔碍。与夫天魔及五阴等魔种种魔碍。故须遣之。 遣魔真言。 三重真言。三重遣魔。初遣魔。从印上赤色吽字出光。遣境界魔。即违顺等境魔。次遣魔者。从印上四度吽字出火光。作摇扇势。而遣诸魔。即天魔睡魔病魔死魔烦恼阴魔等。三遣魔者。从印上十度赤色吽 更改不定，怎能主持佛法利益众生呢？答：‘普门品’中说：‘应以佛身得度者，即现佛身而为说法；应以菩萨、声闻、天龙八部乃至异类之身而得度者，即皆现之而为说法。’又怎会有一定的拘泥呢？不然，怎么能称为‘普门示现’呢？所以下文作法时，更容易变化身色处。如在七宝如来（Prabhutaratna Tathagata）时，即现身为七宝如来。 散花米真言。 用手拈花米撒在宝错（一种法器）上以加持它，使其在使用时没有障碍。以上所建立的一切，都是从自心不可思议的变化，以及真言字种的力量而来，所以才有这样的妙用。既然有境界，怎会没有魔障？而且那些魔等的心行，最喜欢制造破坏佛法的因缘。如果正法兴盛，魔宫就会隐蔽，（正法的）威德就会增长。《楞严经》说：‘如果有人发起真性，回归本源，十方虚空都会消殒，何况是依附于虚空的世界呢？’所以那些魔王以及诸鬼神、诸凡夫天，见到他们的宫殿崩裂，大地振动，水陆飞腾，无不惊怪。凡夫昏暗，不觉察到变化。他们都得到五种神通，唯独没有漏尽通。他们贪恋这尘世的劳苦，怎肯让你摧毁他们的处所？所以在三昧（Samadhi）之时，都来恼乱禅定，让你正法不能成就，使他们的魔宫安稳无忧。所以现在行者作法的时候，恐怕有境界魔障，以及天魔和五阴等魔种种魔障，所以必须遣除它们。 遣魔真言。 三重真言，三重遣魔。初次遣魔，从印上的赤色‘吽’（Hum）字出光，遣除境界魔，即违顺等境界魔。第二次遣魔，从印上的四度‘吽’（Hum）字出火光，作摇扇的姿势，而遣除诸魔，即天魔、睡魔、病魔、死魔、烦恼阴魔等。第三次遣魔，从印上的十度赤色‘吽’（Hum）
English
How can one who is subject to change preside over the Dharma and benefit sentient beings? The answer is: The ‘Universal Gate Chapter’ says, ‘For those who should be saved by the body of a Buddha, he immediately manifests the body of a Buddha and preaches the Dharma for them; for those who should be saved by the bodies of Bodhisattvas, Sravakas (hearers), gods, dragons, the eight classes of beings, or even beings of different kinds, he immediately manifests those bodies and preaches the Dharma for them.’ How can there be any fixed adherence? Otherwise, how could it be called ‘Universal Gate Manifestation’? Therefore, in the following practices, it is even easier to change the body's color and location. For example, at the time of Prabhutaratna Tathagata (Seven Treasure Thus Come One), he immediately manifested as Prabhutaratna Tathagata. Mantra for Scattering Flowers and Rice. Use your hand to pick up flower petals and rice and scatter them on the precious mandala (a ritual implement) to bless it, so that there are no obstacles when it is used. All the constructions above come from the inconceivable transformations of one's own mind and the power of the mantra seed syllables, so there are such wonderful uses. Since there are realms, how can there be no demonic obstacles? Moreover, the minds and actions of those demons are most fond of creating conditions that destroy the Dharma. If the Proper Dharma flourishes, the demon palaces will be hidden, and the majestic virtue (of the Dharma) will increase. The Shurangama Sutra says, ‘If a person awakens to their true nature and returns to the source, the ten directions of empty space will all vanish; how much more so the worlds that depend on empty space?’ Therefore, those demon kings, as well as the various ghosts, spirits, and ordinary heavenly beings, seeing their palaces collapsing, the earth shaking, and the water and land flying, are all astonished and frightened. Ordinary people are confused and do not perceive the changes. They all attain the five kinds of supernormal powers, except for the exhaustion of outflows. They are attached to the toil of this dusty world; how could they allow you to destroy their places? Therefore, during Samadhi (meditative absorption), they all come to disturb the meditation, preventing you from accomplishing the Proper Dharma, so that their demon palaces can be safe and without worry. Therefore, now, when the practitioner performs the practice, fearing that there may be realm demonic obstacles, as well as heavenly demons and the five aggregates of demons, all kinds of demonic obstacles, it is necessary to dispel them. Mantra for Dispelling Demons. Triple mantra, triple dispelling of demons. The first dispelling of demons: light emanates from the red ‘Hum’ (seed syllable) on the mudra (hand gesture), dispelling the realm demons, that is, the demons of agreeable and disagreeable realms. The second dispelling of demons: firelight emanates from the four-fold ‘Hum’ (seed syllable) on the mudra, making a gesture of waving a fan, and dispelling the various demons, that is, heavenly demons, sleep demons, sickness demons, death demons, and the demons of the afflictive aggregates. The third dispelling of demons: from the ten-fold red ‘Hum’ (seed syllable) on the mudra --------------------------------------------------------------------------------
Chinese
字出金刚𦦨煽空。令魔远离。金刚焰者。永嘉云。般若锋兮金刚焰。非但空摧外道心。蚤曾失却天魔胆。此盖就理之言。若约事者。即如火轮金刚乌刍瑟摩火光三昧也。此上智力。皆顺文释之。若据表法。其义转胜。如初登坛。则自恃我为法王。于法自在。随处建立。今恐迷己逐物。不达如幻。故须遣之。所建诸法。若不知其自性本空。执为实有。名为法执。复于法中妄计实有主宰。名为我执。有此二执。二障从生。上则不能转依二果。下则何异魔外等见。梵语魔罗。此云杀者。能戕害法身慧命。劫功德宝故。所以初印者。表遣我执也。以粗易断故。次印者。表遣法执也。以细难除故。二执从遣。便证二空。名曰俱空。若住此空。名为理碍。故空亦空。名遣俱空。即当第三印也。以不可空处。即是真空无住之本。一切凡圣之源。故次维之以真空印。 真空咒印(至)无有间断。 念真言时。应观心月轮上有金色唵字。此名庄严一切佛刹大智大轮金刚三摩地。入此定已。能从无住本建一切法。法句经云。菩萨于毕竟空中。炽然建立诸法。故于真空自性之中。默想𠽾[口*(隆-一)]阿吽。一念顿成十方世界。所有天妙曼怛等。哑哩干五供。犹如普贤云集供养者。正明其供养之心广也。遍空充界者。明此供 现代汉语译本： ‘字出金刚𦦨煽空’。令魔远离。‘金刚焰’者，永嘉禅师说：‘般若锋兮金刚焰，非但空摧外道心，蚤曾失却天魔胆。’这大概是从理上说的。如果从事相上说，就像火轮金刚乌刍瑟摩（Ucchusma，不净金刚）火光三昧一样。这些都是用上等智慧来解释经文。如果从表法上说，其意义更加深刻。比如初登坛时，就自认为我是法王，对于佛法自在，随处建立。现在恐怕迷惑自己而追逐外物，不明白如幻的道理，所以必须遣除这些。所建立的诸法，如果不知道其自性本空，执着认为是实有，就叫做‘法执’。又在佛法中妄想计度有真实的主宰，就叫做‘我执’。有了这两种执着，两种障碍就产生了。向上就不能转依二果，向下又和魔外（魔罗和外道）的见解有什么不同？梵语‘魔罗’（Mara），这里翻译为‘杀者’，能够戕害法身慧命，劫夺功德之宝。所以第一个手印，表示遣除我执。因为粗显的容易断除。第二个手印，表示遣除法执。因为细微的难以去除。两种执着被遣除，就证得二空，叫做‘俱空’。如果住在这种空上，就叫做‘理碍’。所以空也要空掉，叫做遣除俱空，就是第三个手印。因为不可空之处，就是真空无住的根本，一切凡夫和圣人的根源。所以接着用真空印来维系。 ‘真空咒印’（至）‘无有间断’。 念诵真言时，应该观想心月轮上有金色的‘唵’（Om）字。这叫做庄严一切佛刹大智大轮金刚三摩地。进入这种禅定后，能够从无住的根本建立一切法。《法句经》说：‘菩萨于毕竟空中，炽然建立诸法。’所以在真空自性之中，默想𠽾[口*(隆-一)]阿吽（Hum），一念之间顿然成就十方世界。所有天妙曼怛（Mantra，真言）等，哑哩干（Arghyam，水供）五供，犹如普贤菩萨云集供养一样，正是表明其供养的心广大。‘遍空充界’，说明这种供养
English
English version: ‘The word comes from Vajra𦦨煽空 (Vajra expels emptiness)’. It makes demons stay away. ‘Vajra Flame’, Yongjia (Yongjia Xuanjue, a Chan Buddhist monk) said: ‘Prajna (wisdom) is like a sharp Vajra flame, not only destroying the minds of heretics, but also frightening the demons.’ This is probably from the perspective of principle. If from the perspective of phenomena, it is like the fire wheel Vajra Ucchusma (Ucchusma, the unclean Vajra) fire light Samadhi. These are all explained with superior wisdom. If explained from the perspective of symbolic representation, its meaning is even more profound. For example, when first ascending the altar, one considers oneself the Dharma King, free in the Dharma, establishing it everywhere. Now, fearing that one will be deluded by chasing after external objects, not understanding the principle of illusion, it is necessary to dispel these. If the established Dharmas are not known to be empty in their self-nature, and are clung to as real, this is called ‘Dharma attachment’. Furthermore, within the Dharma, falsely calculating that there is a real master, this is called ‘self-attachment’. With these two attachments, two obstacles arise. Upwardly, one cannot transform and rely on the two fruits; downwardly, how is this different from the views of Mara (demon) and heretics? The Sanskrit word ‘Mara’ (Mara), is translated here as ‘killer’, which can harm the Dharma body and wisdom life, and rob the treasure of merit. Therefore, the first mudra (hand gesture) represents dispelling self-attachment, because the coarse is easy to cut off. The second mudra represents dispelling Dharma attachment, because the subtle is difficult to remove. When the two attachments are dispelled, one attains the two emptinesses, called ‘both emptinesses’. If one dwells in this emptiness, it is called ‘principle obstacle’. Therefore, emptiness must also be emptied, called dispelling both emptinesses, which is the third mudra. Because the place that cannot be emptied is the root of true emptiness and non-dwelling, the source of all ordinary beings and sages. Therefore, it is followed by sustaining it with the true emptiness mudra. ‘True emptiness mantra mudra’ (to) ‘without interruption’. When reciting the mantra, one should visualize a golden ‘Om’ (Om) syllable on the moon disc in the heart. This is called adorning all Buddha lands with great wisdom, great wheel Vajra Samadhi. After entering this Samadhi, one can establish all Dharmas from the root of non-dwelling. The 《Dhammapada》 says: ‘Bodhisattvas, in the ultimate emptiness, brightly establish all Dharmas.’ Therefore, in the true emptiness self-nature, silently contemplate𠽾[口*(隆-一)] Hum (Hum), in one thought, instantly accomplishing the ten directions of the world. All heavenly wonderful mantras (Mantra) and so on, Arghyam (Arghyam, water offering) five offerings, like Samantabhadra Bodhisattva gathering clouds of offerings, precisely showing that the heart of offering is vast. ‘Filling the space and pervading the realms’ indicates that this offering --------------------------------------------------------------------------------
Chinese
横遍十方也。尽轮回而无间者。显此供竖穷三际也。问。三字云何便能成办此胜事耶。答。𠽾[口*(隆-一)]字。如前云庄严一切等。及佛顶尊胜经云。此咒能破一切地狱阎摩罗界傍生之苦。回趣善道。乃至诸佛净土。及诸天宫。一切菩萨甚深行处。随意游入。悉无障碍。舍报即生佛刹等。阿字者。名以菩萨威力入无差别境界。亦是无生义。吽字者。名一切如来菩提心因也。亦名一切如来恒沙功德皆从此生。总而论之。盖以菩提心为因。而入菩萨甚深行处。庄严一切佛刹及诸天宫微妙曼怛。究竟总归一真实相无差别境界也。问。四洲诸宝。上皆一一具足成就。此处又建者何义。答。从上所作。尽属渐次。不能圆具。一成一切成。并藉真言之力。恐失唯心之旨。兼三遣。恐堕空寂。故于一念间。从真空自性中。想此三字之力。刹那顿现。一念圆成。故后偈云字字密言唯心之所成。故知前属渐次。此系一念圆成。故无滥也。以上建立诸法。皆仗因缘而成。花米为因。真言为缘。并及唯心一念想成。依此因缘。然后有所建立诸法也。诸法既属因缘。当体即空。虽空不妨现有。有常自空。纵有当体即空。空常彻有。空有无碍。中道观也。所以中论云。因缘所生法。我说即是空。亦名为假名。亦名中道义。此之谓也。 现代汉语译本： 横遍十方。穷尽轮回而没有间断。显示此供养横向充满十方，纵向穷尽过去、现在、未来三际。问：仅仅三个字，为什么就能成就这样殊胜的事情呢？答：'𠽾[口*(隆-一)]'字，如前面所说'庄严一切'等等，以及《佛顶尊胜经》所说：'此咒能破一切地狱、阎摩罗界（Yamaraja，阎魔王界）、傍生（畜生）之苦，回向善道，乃至诸佛净土，及诸天宫，一切菩萨甚深行处，随意游入，悉无障碍，舍报即生佛刹'等等。'阿（A）'字，名为以菩萨威力进入无差别境界，也是无生之义。'吽（Hum）'字，名为一切如来菩提心之因，也名一切如来恒河沙数功德皆从此生。总而言之，是以菩提心为因，而进入菩萨甚深行处，庄严一切佛刹及诸天宫微妙曼怛（mantra，真言），究竟总归于一真实相无差别境界。问：四洲诸宝，上面都一一具足成就，此处又建立是什么意思？答：从上面所作，都属于渐次，不能圆满具足，要达到一成就一切成就，并借助真言的力量。恐怕失去唯心之旨，兼顾三遣，恐怕堕入空寂。所以在一念之间，从真空自性中，想此三字的力量，刹那间顿然显现，一念圆满成就。所以后面的偈颂说'字字密言唯心之所成'。所以知道前面属于渐次，这里属于一念圆成，所以没有混淆。以上建立诸法，都凭借因缘而成，花米为因，真言为缘，并及唯心一念想成。依靠此因缘，然后有所建立诸法。诸法既然属于因缘，当体即空。虽然空不妨碍现有，有常常自体本空，纵然有，当体即是空，空常常彻照有，空有无碍，是中道观。所以《中论》说：'因缘所生法，我说即是空，亦名为假名，亦名中道义'，说的就是这个道理。