English
English version To obtain blessings, strong bones and a healthy body, forever free from calamities, obstacles, and all kinds of illnesses, to be nurtured and live a long life. These five syllables (referring to Ā Vaṃ Lāṃ Khaṃ Oṃ) are the jewels of the five wisdom crowns (Pañca-jñāna-mukuṭa), the liver and heart of the five Dhyani Buddhas (Pañca-Buddha). They are the wisdom mother of all Buddhas in the ten directions and three times who are capable of stillness, the nurturing parents of all sentient beings, and the treasury of the ten Dharma realms. They can fight against the demons and enemies of the three times and gain victory in the three times, like armor, spears, shields, bows, arrows, and other weapons. Therefore, all Buddhas and Bodhisattvas of the three times are born from within them. 'Tooth' is the seed. The commentary also says that this yoga seat, its golden vajra square wheel, is the Vajrasana (Vajrāsana). Ā Vajra Earth Element: Visualize the syllable 'Ā' as earth, visualize the Vajrasana. Vaṃ Vajra Water Element: Visualize the syllable 'Vaṃ' as water, visualize the lotus flower. Lāṃ Vajra Fire Element: Visualize the syllable 'Lāṃ' as the sun. Khaṃ Vajra Wind Element: Visualize the syllable 'Khaṃ' as the moon. Oṃ Vajra Space Element: Visualize the syllable 'Oṃ' as space. The contemplation of the unborn nature of the Tathagata. The five-part mantra on the right is the nectar of immortality of all Tathagatas, the wonderful medicine of Buddhahood like ghee. One syllable entering the five organs prevents all diseases. Moreover, practicing sun and moon contemplation will immediately lead to the realization of the empty and still Buddha body. Ā, Vaṃ, Lāṃ, Khaṃ, Oṃ. These five syllables on the right are the Dharmakaya mantra. If one recites it once a day, or seven times, or twenty-one times, or forty-nine times, measuring the merit, the merit of one recitation... --------------------------------------------------------------------------------
Chinese
。如转藏经一百万遍(藏经者一切经也)何况禅寂坐入定门。从阿字观谛审分明。如日照空。即是了观佛性。所获福无有比量。秘藏文句实不思议。只恐声闻法师。小乘持律者。生疑不信反益其罪。譬如王有稚子偏最怜念。库藏珍宝倾竭不惜。唯不与干将镆鎁。恐不解用故伤其体。是故如来密传大菩萨。不与声闻劣慧。 驮卢么陀都。法身如来真实也。从腋至顶为上。从脐至腋为中。从足至脐为下。于真言中当应分别三种成就也。 下品悉地阿罗波左那。是名出悉地。能生根茎遍满四方。诵一遍如转藏经一百遍(若诵一遍如诵八万四千十二围陀藏经除行人一切苦难)即入如来一切法平等。一切文字亦皆平等。速得成就摩诃般若。诵两遍除灭亿劫生死重罪。文殊普贤随逐四众围绕如备。是慈无畏护法善神在其人前。若诵三遍三昧现前。若诵四遍总持不忘。若诵五遍速成无上菩提也。 中品悉地阿尾罗吽欠。是名入悉地。能生枝叶遍满四方。光明光耀入佛法界。名入悉地。若诵一遍如转藏经一千遍(是名降伏四魔六趣满足一切智智金刚字句也)。 上品悉地阿鑁㘕唅欠。是名秘密悉地。亦名成就悉地。亦名苏悉地。苏悉地者遍法界也。成就佛果证大菩提法界秘言。光明遍满唯佛与佛能入此门。缘 现代汉语译本： 如果转藏经一百万遍（藏经者，一切经也），何况禅寂坐入定门。从阿字观仔细审视分明，如日照空，即是了观佛性，所获福无有比量，秘藏文句实不可思议。只恐声闻法师、小乘持律者，生疑不信反益其罪。譬如国王有年幼的儿子，特别怜爱，库藏珍宝倾竭不惜，唯独不给他干将、镆鎁（古代名剑），恐怕不解使用反而伤了自己。是故如来密传大菩萨，不与声闻劣慧。 驮卢么陀都（法身如来真实之语）。从腋至顶为上，从脐至腋为中，从足至脐为下。于真言中应当分别三种成就。 下品悉地阿罗波左那，是名出悉地。能生根茎遍满四方。诵一遍如转藏经一百遍（若诵一遍如诵八万四千十二围陀藏经，除行人一切苦难），即入如来一切法平等，一切文字亦皆平等，速得成就摩诃般若（大智慧）。诵两遍除灭亿劫生死重罪，文殊（文殊菩萨）普贤（普贤菩萨）随逐，四众围绕如备，是慈无畏护法善神在其人前。若诵三遍三昧（正定）现前，若诵四遍总持（记忆力）不忘，若诵五遍速成无上菩提（最高的觉悟）也。 中品悉地阿尾罗吽欠，是名入悉地。能生枝叶遍满四方，光明光耀入佛法界，名入悉地。若诵一遍如转藏经一千遍（是名降伏四魔六趣，满足一切智智金刚字句也）。 上品悉地阿鑁㘕唅欠，是名秘密悉地，亦名成就悉地，亦名苏悉地。苏悉地者，遍法界也。成就佛果，证大菩提法界秘言，光明遍满，唯佛与佛能入此门。
English
English version: If one were to circulate the Tripitaka (藏经, Zang Jing - the collection of all sutras) one million times, what more could be said of practicing Chan meditation and entering the gate of Samadhi (禅寂坐入定门, Chan ji zuo ru ding men - the gate of meditative absorption). Contemplate clearly and distinctly from the 'A' syllable, like the sun illuminating the sky. This is to clearly observe the Buddha-nature. The merit gained is immeasurable. The secret and profound words are truly inconceivable. I only fear that Sravaka (声闻, Sheng Wen - Hearers) Dharma masters and those who uphold the precepts of the Hinayana (小乘, Xiao Cheng - Small Vehicle) will doubt and disbelieve, thereby increasing their offenses. It is like a king who has a young son whom he cherishes most dearly, sparing no expense to exhaust his treasury of treasures, except for the Gan Jiang (干将) and Mo Ye (镆鎁) (ancient famous swords), fearing that the son might not know how to use them and injure himself. Therefore, the Tathagata (如来, Ru Lai - Thus Come One) secretly transmits this to great Bodhisattvas (菩萨, Pu Sa - enlightened beings), not to Sravakas of inferior wisdom. Dha Lu Mo Tuo Du (驮卢么陀都) (the true words of the Dharmakaya (法身, Fa Shen - Dharma Body) Tathagata). From the armpit to the crown of the head is the upper part, from the navel to the armpit is the middle part, and from the foot to the navel is the lower part. Within the mantra, one should distinguish the three kinds of accomplishments. The lower-grade Siddhi (悉地, Xi Di - accomplishment) is A-Lo-Bo-Zuo-Na (阿罗波左那). This is called 'Emerging Siddhi'. It can generate roots and stems that spread in all directions. Reciting it once is like circulating the Tripitaka one hundred times (if one recites it once, it is like reciting the eighty-four thousand twelve Vaipulya Sutras, removing all the sufferings of the practitioner), and one immediately enters the equality of all Dharmas of the Tathagata. All words are also equal, and one quickly attains Maha Prajna (摩诃般若, Da Zhi Hui - great wisdom). Manjusri (文殊, Wen Shu - Manjusri Bodhisattva) and Samantabhadra (普贤, Pu Xian - Samantabhadra Bodhisattva) follow, surrounded by the four assemblies as if prepared. The compassionate and fearless Dharma-protecting good deities are in front of that person. If one recites it three times, Samadhi (三昧, San Mei - meditative absorption) appears. If one recites it four times, one will never forget the Dharani (总持, Zong Chi - memory). If one recites it five times, one will quickly attain Anuttara-Samyak-Sambodhi (无上菩提, Wu Shang Pu Ti - unsurpassed complete enlightenment). The middle-grade Siddhi is A-Wei-Luo-Hong-Qian (阿尾罗吽欠). This is called 'Entering Siddhi'. It can generate branches and leaves that spread in all directions. The light shines into the Buddha-Dharma realm, called 'Entering Siddhi'. If one recites it once, it is like circulating the Tripitaka one thousand times (this is called subduing the four Maras (四魔, Si Mo - demons) and the six realms, fulfilling all-knowing wisdom, the Vajra (金刚, Jin Gang - diamond) words and phrases). The upper-grade Siddhi is A-Wang-Lan-Han-Qian (阿鑁㘕唅欠). This is called 'Secret Siddhi', also called 'Accomplishment Siddhi', also called 'Su Siddhi'. 'Su Siddhi' means pervading the Dharma realm. Accomplishing the Buddha-fruit, realizing the secret words of the Great Bodhi Dharma realm, the light pervades, and only Buddhas can enter this gate. --------------------------------------------------------------------------------
Chinese
觉声闻不能照。此亦名秘密悉地。若诵一遍。当如转藏经一百万遍。出悉地从足至腰。入悉地从脐至心。秘密悉地从心至顶。如是三悉地。出悉地化身成就。入悉地报身成就秘密悉地苏悉地法身成就。实是三种常身。正法之藏。法身遮那具足之体。五部三部真实之源。是故稽首礼毗卢遮那佛。此三五字即十五字即十五种金刚三昧。一字即十五字十五字即一字。一字即五字五字即一字。逆顺旋转初后不二。今八门中该摄万法。一字中摄一切字。一切字中摄一字。以一字释一切字。以一切字释一字。以一字成立一切字。以一切字成立一字。以一字破一切字。以一切字破一字义。即是顺一遍逆一遍。次顺旋转四遍。次逆旋转四遍。利益十方界一切众生皆成佛义也。凡人汗栗驮心(此云真实心)形犹如莲花合而未敷之像。有筋脉约之以成八分。男子上向女人下向。观此莲花令其开敷为八叶白莲花。此台上观阿字作金刚色。复阿字如方黄坛身在其中。从阿字出罗字烧身悉成灰已。此灰中生缚字其色纯白。从此出生阿鑁囕唅欠五轮字。而即从腰下至顶上安立身五处。谓净菩提心。以此五字门为缘生大悲根。佛娑罗树王增长。弥布满于法界。然一切法。即由此五字门本不生离言说自性净无因缘如虚空也。为八叶位从脐至心为金刚台( 海中立茎)脐为大海。从脐已下此地居诸尊位。在海岸边也。谓从诸佛大悲海而生金刚智。从金刚智出生一切佛会也。于此心八叶花台上。而观阿字。从此字出无量光。从心中四散而合为光鬘。犹如花鬘。普遍一切佛刹。此光从顶至足周匝环绕行者之身也。复观暗字在顶上。转成中胎藏。从此字生三重光焰。一重光遍绕咽上。从咽至顶相随所照及之处。诸尊随现成第一院曼荼罗。次一重光遍绕心上从脐以上至咽。诸尊随现成第二重曼荼罗。次一重光遍绕脐上从脐以下。诸尊随现成第三重曼荼罗。即是世间天院也。诸尊形色相好各各差别。宛然具足自身中犹如亲入佛会。而自身都成曼荼罗身。即是普门法界身也。其中胎藏即是毗卢遮那自心八叶花也。即于此心莲花台上为曼荼罗中胎。其外八叶亦随佛位次列布也。四方即是如来四智。其四隅叶即是四摄法也。且东南方普贤是菩提心。此妙因也。次西南方文殊是大智慧也。次东北方弥勒是大慈也。大慈大悲俱是第二义也。次西北方观音即是证。谓行愿成就入此华台三昧也。其四方叶中。初阿字在东方喻菩提心。最是万行之初也。黄色是金刚性。其名曰宝幢。亦名阿閦佛。次阿字在南方是行。赤色火义。即同文殊之义。即是华开敷。亦名宝生佛。次暗字在西方是菩提也。万行 现代汉语译本：以‘海中立茎’（莲花从海中茎立）的‘脐’（肚脐）为大海。从肚脐以下，此地居住着诸位尊神，在海岸边。这意味着从诸佛的大悲海中产生金刚智（Vajra Wisdom）。从金刚智出生一切佛会。于此心八叶花台上，观想‘阿’（A）字。从此字发出无量光，从心中四散而合成为光鬘，犹如花鬘，普遍照耀一切佛刹（Buddha-lands）。此光从头顶至脚底，周匝环绕行者之身。再观想‘暗’（Am）字在头顶上，转成中胎藏（Garbhadhatu Mandala）。从此字生出三重光焰。第一重光遍绕咽喉之上，从咽喉至头顶，相随所照及之处，诸尊随之显现，成为第一院曼荼罗。第二重光遍绕心上，从肚脐以上至咽喉，诸尊随之显现，成为第二重曼荼罗。第三重光遍绕肚脐之上，从肚脐以下，诸尊随之显现，成为第三重曼荼罗，即是世间天院。诸尊的形色相好各各差别，宛然具足于自身中，犹如亲身进入佛会，而自身都成为曼荼罗身，即是普门法界身。其中胎藏即是毗卢遮那佛（Vairocana）的自心八叶花。即于此心莲花台上作为曼荼罗的中胎。其外八叶也随佛的位次列布。四方即是如来四智。其四隅叶即是四摄法。且东南方普贤菩萨（Samantabhadra）是菩提心，此为妙因。次西南方文殊菩萨（Manjusri）是大智慧。次东北方弥勒菩萨（Maitreya）是大慈。大慈大悲都是第二义。次西北方观音菩萨（Avalokitesvara）即是证，谓行愿成就，入此华台三昧。其四方叶中，初‘阿’字在东方，比喻菩提心，是最为万行之初。黄色是金刚性，其名曰宝幢佛（Ratnaketu），亦名阿閦佛（Akshobhya）。次‘阿’字在南方是行，赤色火义，即同文殊菩萨之义，即是华开敷，亦名宝生佛（Ratnasambhava）。次‘暗’字在西方是菩提也，万行 现代汉语译本：成就
English
English version: Consider the 'navel' (umbilicus) of 'Lichijing in the Sea' (lotus arising from the sea) as the great ocean. From below the navel, this place is where the various deities reside, on the seashore. This means that Vajra Wisdom arises from the great ocean of compassion of all Buddhas. From Vajra Wisdom, all Buddha assemblies are born. On this eight-petaled flower platform of the heart, visualize the syllable 'A'. From this syllable, immeasurable light emanates, scattering from the heart and combining into a garland of light, like a flower garland, universally illuminating all Buddha-lands. This light surrounds the practitioner's body from head to toe. Then, visualize the syllable 'Am' on the top of the head, transforming into the central Garbhadhatu Mandala. From this syllable, three layers of light flames arise. The first layer of light surrounds the throat, from the throat to the top of the head, wherever it shines, the deities appear accordingly, forming the first court Mandala. The second layer of light surrounds the heart, from above the navel to the throat, the deities appear accordingly, forming the second layer Mandala. The third layer of light surrounds the navel, from below the navel, the deities appear accordingly, forming the third layer Mandala, which is the worldly heavenly court. The forms and appearances of the deities are all different, fully present within oneself, as if personally entering the Buddha assembly, and oneself becomes the Mandala body, which is the body of the universal Dharma realm. The central Garbhadhatu is the eight-petaled flower of Vairocana Buddha's own heart. It is on this lotus flower platform of the heart that the central womb of the Mandala resides. The outer eight petals are also arranged according to the positions of the Buddhas. The four directions are the four wisdoms of the Tathagatas. The four corner petals are the four all-embracing virtues. Furthermore, Samantabhadra Bodhisattva in the southeast represents the Bodhi mind, which is the wonderful cause. Next, Manjusri Bodhisattva in the southwest represents great wisdom. Next, Maitreya Bodhisattva in the northeast represents great compassion. Great compassion and great mercy are both secondary meanings. Next, Avalokitesvara Bodhisattva in the northwest represents realization, meaning the accomplishment of vows and entering this flower platform Samadhi. Among the four directional petals, the initial syllable 'A' in the east symbolizes the Bodhi mind, which is the beginning of all practices. Yellow is the Vajra nature, its name is Ratnaketu Buddha, also known as Akshobhya Buddha. Next, the syllable 'A' in the south represents practice, the meaning of red fire, which is the same as the meaning of Manjusri Bodhisattva, which is the opening of the flower, also known as Ratnasambhava Buddha. Next, the syllable 'Am' in the west is Bodhi, all practices English version: accomplishment --------------------------------------------------------------------------------