Chinese
那便消散。 任何众生若欲求子， 以此明咒便能得偿所愿。 即使为烦恼所困、贫穷所逼， 念诵此心要，亦能获得珍宝。 若有人念诵此聚集眷属之咒， 三有亦将汇聚为眷属。 四种事业必定成就。 我将宣说能净除一切衰损、晦暗的 百字明咒。 以此能圆满一切破戒与衰损。 我将宣说能清净恶趣之咒。 于此成熟之时， 念诵三遍、七遍、十四遍， 或二十一遍、一百零八遍。 以清明的见修行来念诵， 便能圆满一切破戒与衰损， 并从三恶趣中解脱。 若于本尊前口诵此咒， 将成为三世诸佛之子。 如是说。 彼经之精简本中亦宣说了此秘密真言，即： 即使造作五无间罪， 欺骗一切如来， 诋毁正法， 以及造作一切罪业， 若依止修持一切如来之手印，金刚萨埵， 于此生亦能迅速成就一切所欲之悉地， 或殊胜悉地， 或金刚悉地， 或金刚萨埵之悉地， 乃至一切如来之悉地。世尊，一切如来之金刚萨埵如是说。 如是说。 因此，此金刚萨埵百字明咒，于诸多续部中出现，是弥补违犯三昧耶等重罪之无上对治。仅是念诵，便能无余清净往昔一切罪业，恒常遮止未来罪业之增长，是圆满一切悉地之大主宰，一切秘密真言之王。 苏波悉底等，也有放在阿努惹多之前的情况，但无论如何做，都没有差别。 嗡 阿 阿 阿伊 伊 乌 乌 瑞 锐 勒 丽 艾 艾 欧 欧 昂 阿 斯瓦哈。 此十六元音字母，持有智慧之分，仅是念诵，便能平息罪业，成就真言等，具有极大利益。于大圆满之续部中，被说是解脱于法身无生之精要。金刚幕续中说：首尾加上嗡和斯瓦哈的阿
English
That will dissipate. Any sentient being who desires a child, By this knowledge, that lineage is obtained. Even if impoverished and destitute by afflictions, Reciting this essence, one finds treasure. If one recites this mantra that gathers retinues, Even the three realms will gather as retinues. The four activities will definitely be accomplished. I shall recite the hundred-syllable mantra That purifies all impairments and obscurations. With this, all breakages and impairments are replenished. I shall recite the mantra that empties the pit of the lower realms. When the time is ripe, Recite three, seven, or fourteen times, Or twenty-one, one hundred and eight times. If recited with clear view and meditation, All breakages and impairments will be replenished, And one will be liberated from the three lower realms. If one recites this before the deity, One will become the son of the Buddhas of the three times. Thus it was said. In the condensed version of that, this secret mantra is also taught: Even if one has committed the five inexpiable sins, deceived all the Tathagatas, slandered the sacred Dharma, and committed all kinds of misdeeds, by relying on Vajrasattva, the embodiment of the mudra of all the Tathagatas, in this very life, one will quickly attain all the desired siddhis, or the supreme siddhi, or the vajra siddhi, or the Vajrasattva siddhi, or even the siddhi of all the Tathagatas. Thus spoke the Bhagavan, the Vajrasattva of all the Tathagatas. Thus it was said. Therefore, this hundred-syllable mantra of Vajrasattva, which appears in many tantras, is the unsurpassed antidote for heavy offenses such as breaking samaya vows. Merely reciting it completely purifies all past sins, constantly prevents the increase of future sins, and is the great lord of all siddhis, the king of all secret mantras. Sūpoṣyo, etc., are sometimes placed before Anurakto, but it seems that however it is done, there is no difference. Oṃ a ā i ī u ū ṛ ṝ ḷ ḹ e ai o au aṃ aḥ svāhā. These sixteen vowel letters hold the aspect of wisdom. Merely reciting them pacifies sins and accomplishes mantras, etc., bringing great benefit. In the Great Perfection tantras, they are said to be the essence that liberates into the unborn Dharmakaya. In the Vajra Tent Tantra, it says: "The A with Oṃ and Svāhā placed at the beginning and end."
English
It is said that the fifteen vowels between are recited. It is said that in the hands of those sons of the Victorious One who inspire the past, the bliss of the illusion of women truly abides. These and others are the secret mantras of the special seed syllables of the yoginis and deities. Oṃ, ka (Tibetan, Devanagari ka, Romanized Sanskrit ka, literal Chinese meaning: ka), kha (Tibetan, Devanagari kha, Romanized Sanskrit kha, literal Chinese meaning: kha), ga (Tibetan, Devanagari ga, Romanized Sanskrit ga, literal Chinese meaning: ga), gha (Tibetan, Devanagari gha, Romanized Sanskrit gha, literal Chinese meaning: gha), nga (Tibetan, Devanagari ṅa, Romanized Sanskrit ṅa, literal Chinese meaning: nga), ca (Tibetan, Devanagari ca, Romanized Sanskrit ca, literal Chinese meaning: ca), cha (Tibetan, Devanagari cha, Romanized Sanskrit cha, literal Chinese meaning: cha), ja (Tibetan, Devanagari ja, Romanized Sanskrit ja, literal Chinese meaning: ja), jha (Tibetan, Devanagari jha, Romanized Sanskrit jha, literal Chinese meaning: jha), ña (Tibetan, Devanagari ña, Romanized Sanskrit ña, literal Chinese meaning: ña), ṭa (Tibetan, Devanagari ṭa, Romanized Sanskrit ṭa, literal Chinese meaning: ṭa), ṭha (Tibetan, Devanagari ṭha, Romanized Sanskrit ṭha, literal Chinese meaning: ṭha), ḍa (Tibetan, Devanagari ḍa, Romanized Sanskrit ḍa, literal Chinese meaning: ḍa), ḍha (Tibetan, Devanagari ḍha, Romanized Sanskrit ḍha, literal Chinese meaning: ḍha), ṇa (Tibetan, Devanagari ṇa, Romanized Sanskrit ṇa, literal Chinese meaning: ṇa), ta (Tibetan, Devanagari ta, Romanized Sanskrit ta, literal Chinese meaning: ta), tha (Tibetan, Devanagari tha, Romanized Sanskrit tha, literal Chinese meaning: tha), da (Tibetan, Devanagari da, Romanized Sanskrit da, literal Chinese meaning: da), dha (Tibetan, Devanagari dha, Romanized Sanskrit dha, literal Chinese meaning: dha), na (Tibetan, Devanagari na, Romanized Sanskrit na, literal Chinese meaning: na), pa (Tibetan, Devanagari pa, Romanized Sanskrit pa, literal Chinese meaning: pa), pha (Tibetan, Devanagari pha, Romanized Sanskrit pha, literal Chinese meaning: pha), ba (Tibetan, Devanagari ba, Romanized Sanskrit ba, literal Chinese meaning: ba), bha (Tibetan, Devanagari bha, Romanized Sanskrit bha, literal Chinese meaning: bha), ma (Tibetan, Devanagari ma, Romanized Sanskrit ma, literal Chinese meaning: ma), ya (Tibetan, Devanagari ya, Romanized Sanskrit ya, literal Chinese meaning: ya), ra (Tibetan, Devanagari ra, Romanized Sanskrit ra, literal Chinese meaning: ra), la (Tibetan, Devanagari la, Romanized Sanskrit la, literal Chinese meaning: la), va (Tibetan, Devanagari va, Romanized Sanskrit va, literal Chinese meaning: va), śa (Tibetan, Devanagari śa, Romanized Sanskrit sha, literal Chinese meaning: sha), ṣa (Tibetan, Devanagari ṣa, Romanized Sanskrit sha, literal Chinese meaning: ṣa), sa (Tibetan, Devanagari sa, Romanized Sanskrit sa, literal Chinese meaning: sa), ha (Tibetan, Devanagari ha, Romanized Sanskrit ha, literal Chinese meaning: ha), kṣa (Tibetan, Devanagari kṣa, Romanized Sanskrit ksha, literal Chinese meaning: kṣa), svāhā (Tibetan, Devanagari svāhā, Romanized Sanskrit svāhā, literal Chinese meaning: may it be well said!). These strings of consonants, too, holding the aspect of means, liberate the Nirmāṇakāya without obstruction, are special secret mantras that are primordially accomplished, and merely reciting them exhausts sins and brings about accomplishments. Thus, these vowels and consonants are the root of all mantras. In the Prajñāpāramitā and in many Tantras, each letter is said to be a door of dhāraṇī and a door of the appearance of phenomena, a source of immeasurable qualities, the seed of all deities, and a mantra that accomplishes all actions. In the context of bondage and liberation, it is called the letter of the unobstructed Nirmāṇakāya. Since there is no mantra that does not arise from this, reciting these roots of all Vidyā mantras restores impure mantras, greatly increases the power of mantras, and is also said to be blessed by all Buddhas. Also, in the Conduct Tantra of the Yoginī Tantra, it says: "If these fifty A's are explained, this is the Bhagavan deity. It is the supreme, most excellent abiding one. It is the generator of all deities, and the very cause of mantras. Whoever constantly meditates on this, constantly reads and contemplates it, is first spoken of by the yogi. Heruka and auspiciousness become non-dual." Thus it is said. Oṃ ye dharmā hetuprabhavā hetuṃ teṣāṃ tathāgato hy avadat teṣāṃ ca yo nirodha evaṃ vādī mahāśramaṇaḥ svāhā. (Tibetan, Devanagari oṃ ye dharmā hetuprabhavā hetuṃ teṣāṃ tathāgato hy avadat teṣāṃ ca yo nirodha evaṃ vādī mahāśramaṇaḥ svāhā, Romanized Sanskrit oṃ ye dharmā hetuprabhavā hetuṃ teṣāṃ tathāgato hy avadat teṣāṃ ca yo nirodha evaṃ vādī mahāśramaṇaḥ svāhā, literal Chinese meaning: All dharmas arise from a cause; the Tathagata has told the cause; and that which is their cessation, the Great Ascetic has also declared.). This essence of dependent arising is the Dharmakāya of the Tathāgatas. Whoever sees dependent arising sees the Tathāgata. If this dhāraṇī is placed even in a small stūpa, a vase the size of a mustard seed, it will generate the merit of Brahmā in this life. Reciting this essence once will purify all sins. All unfavorable circumstances will be pacified and averted. If it is recited focusing on any object, that will become enlightened.
Chinese
会变成身像或佛塔。如果观想任何供品，则会变成供养了整个世界。如果经常念诵，所有的愿望都会圆满。任何损害都无法侵入，并且会完全掌握所有的神圣教法。念诵一百万遍，所有需要的目的都会如愿以偿。如是说。还说了它的各种事业仪轨。在关于大圆满系解脱咒语时，这也被称为获得化身、安住、常解脱之精华。简而言之，如来之手印，犹如所有佛法的命脉，其利益不可思议。如此，这就是所有明觉密咒之精华，如意宝王一百句。这些是对于在大坛城中获得灌顶，安住于誓言，对本尊咒语极度虔诚且不怀疑，以及对众生界特别关注，以大慈悲心发起无上菩提心的人。可以按照各个咒语本尊的修法来念诵。或者，也可以观想普贤王如来或金刚萨埵，或任何自己的本尊的现证，然后观想所念诵的咒语之本尊成为主要，所有佛陀和菩萨都安住在前方的虚空中，从他们的身体中发出智慧的光芒和甘露之流，净化自己和遍布虚空的众生的所有罪障、烦恼和习气。或者，也可以从三昧耶三法中，仅仅以善巧方便之心的意乐，按照仪轨来念诵。有时，由于在所有佛土中出现广大的供养云而进行供养和劝请，以及在所有众生界中，佛陀菩萨的化身云消除所有衰败，并实现暂时和究竟的利益和安乐的强烈愿望，以劝请心续的方式来念诵也可以。因此，对于这唯一的百句咒语，每句至少念诵一百遍，中等念诵一千遍，上等念诵一万遍，极上等念诵一百万遍，这样即使是非常严重的障碍咒语成就的无碍之障碍，也能在此生中得以净化，从而超越世间和出世间。
English
It will become an image or a stupa. If one focuses on any offering, it will become as if one has offered the entire world. If one recites it constantly, all wishes will be completely fulfilled. No harm can penetrate, and all the sacred Dharma will be completely grasped. If one recites it a million times, all desired purposes will be accomplished as desired. Thus it is said. Various activity rituals for it are also taught. In the context of the Dzogchen Tagdrol mantra, this is also called the essence of obtaining the Nirmanakaya, abiding, and continuous liberation. In short, the mudra of the Tathagata is like the life force of all Dharmas, its benefits are inconceivable. Thus, this is the essence of all vidya secret mantras, the wish-fulfilling jewel king of one hundred verses. These are for those who have received empowerment in the great mandala, abide by their vows, have supreme faith in the deity mantras and do not doubt, and who, with great compassion, especially focus on the realm of sentient beings and generate the supreme mind of enlightenment. One can recite according to the sadhana of each mantra deity. Alternatively, one can meditate on the realization of Samantabhadra or Vajrasattva, or any of one's own yidam, and then visualize that the deity of the mantra being recited is the main one, and all the Buddhas and Bodhisattvas are abiding in the sky in front, and from their bodies, rays of wisdom and streams of nectar purify all the sins, obscurations, afflictions, and habitual tendencies of oneself and all sentient beings pervading space. Or, from the Samaya Three Statements, one can recite according to the ritual simply with the intention of a skillful mind. At times, one can offer and urge by causing vast clouds of offerings to arise in all Buddha lands, and in all realms of sentient beings, the clouds of emanations of Buddhas and Bodhisattvas dispel all decline and accomplish the temporary and ultimate benefit and happiness, with a strong aspiration, one can also recite in the manner of urging the mind stream. Therefore, for this single mantra of one hundred verses, each one should be recited at least one hundred times for the lowest, one thousand times for the medium, ten thousand times for the highest, and one hundred thousand times for the very highest. Even the most severe obstacles to mantra accomplishment can be purified in this life, thus transcending the mundane and the supramundane.