English
English version Then present: Contemplate the wonderful clouds, filling all the Buddha-fields (Buddha-kshetra, pure lands). Om Maha Rati Next, offer with the Garland Mudra, extending the arms and holding it forward. Contemplate the wonderful jeweled garland, filling the entire space. Om Apasubhi Next, form the Singing Mudra, and offer with it. The previous Mudra starts from the navel, gradually rising to the mouth and scattering. Visualize the sound of Kinnaras (a type of celestial being), offering to all the holy assembly. Om Shrotra Ingkikye Next, offer with dance, dedicating it to the holy beings of the ten directions. Both hands in Vajra-fists (Vajra-mudra), rotate to the right and scatter above the head. Visualize the wonderful clouds of music and dance, filling all the worlds. Om Sarva Puraye Next, with the Incense Burning Mudra, universally perfume all the worlds. The Vajra-bandha (Vajra-bond) scatters downwards, fragrant clouds filling the Dharma-realm. Om Vajra Dhupe Next, with the Flower Scattering Mudra, adorn all the worlds. The Vajra-bandha scatters upwards, a net of flowers filling the empty space. Om Vajra Puspe Next, offer the Wisdom Lamp Mudra, universally illuminating all darkness. The Dhyana-jnana (meditation-wisdom) fingers press against each other in front, universally shining this light of wisdom. Om Vajra Roke Next, offer the Anointing Mudra, making the gesture of anointing at the chest. With the fragrant clouds of liberation, universally purify the realms of sentient beings. Om Vajra Gandhe Having completed the internal and external offerings, one should then recite in order. Form the secret root Mudra, and recite the Hundred Syllable Mantra. Om Kharga Sattva Samayam Anupalaya Kharga Sattva Tvenopatishtha Dridho Me Bhava Sutoshyo Me Bhava Anurakto Me Bhava Suposhyo --------------------------------------------------------------------------------
Chinese
合)寐婆嚩萨婆悉地弭以钵啰(二合)也瑳萨嚩羯么素者寐止多室唎(二合)药句噜(二合十一)吽呵呵呵呵縠(引)薄誐梵萨嚩怛他蘖多渴㗚誐(二合)么寐闷者渴㗚霓(二合引)婆嚩摩诃三摩耶萨怛嚩(二合)恶(引) 不解根本印 便称已念明 阿啰跛者娜 念法有四种 一者三摩地 谓观所念明 本尊口流出 随光入我口 右旋布心月 如以水精珠 布于明镜上 阿者无生义 啰无尘染义 跛无第一义 诸法性平等 者无诸行义 娜无性相义 五句虽差别 其性无有二 心与性合者 不须重分别 佛所叹无思 无思亦不思 不思思思已 乃至陀罗尼 如是四句义 随顺契经说 二者言音念 依前观诸字 离高下缓急 音势如摇铃 三者金刚念 依前入字观 密合唇与齿 小令舌微动 四者降魔念 以悲心为本 外现威怒相 颦眉声亦励 四种虽差别 一念为无二 二手持念珠 菩提与莲子 当以莲华印 或住说法印 朝午昏中夜 四时为定准 此法最第一 为秘密中最 应不顾身命 一心依了义 顺理修行人 住于禅行者 应当观此法 为起三昧用 速获种智故 下劣根性 现代汉语译本 合) 寐婆嚩 萨婆悉地弭 以钵啰(二合)也 瑳萨嚩羯么 素者寐 止多室唎(二合)药 句噜(二合十一) 吽 呵呵呵呵 縠(引) 薄誐梵 萨嚩怛他蘖多 渴㗚誐(二合)么 寐闷者 渴㗚霓(二合引) 婆嚩 摩诃三摩耶 萨怛嚩(二合) 恶(引) 不解根本印，便称已念明。 阿啰跛者娜 念法有四种，一者三摩地（Samadhi，禅定），谓观所念明，本尊口流出，随光入我口，右旋布心月，如以水精珠，布于明镜上。阿者无生义，啰无尘染义，跛无第一义，诸法性平等，者无诸行义，娜无性相义。五句虽差别，其性无有二。心与性合者，不须重分别。佛所叹无思，无思亦不思，不思思思已，乃至陀罗尼（Dharani，总持）。如是四句义，随顺契经说。 二者言音念，依前观诸字，离高下缓急，音势如摇铃。 三者金刚念，依前入字观，密合唇与齿，小令舌微动。 四者降魔念，以悲心为本，外现威怒相，颦眉声亦励。四种虽差别，一念为无二。二手持念珠，菩提与莲子，当以莲华印，或住说法印。朝午昏中夜，四时为定准。此法最第一，为秘密中最。应不顾身命，一心依了义。顺理修行人，住于禅行者，应当观此法，为起三昧（Samadhi，三昧）用。速获种智故，下劣根性。
English
English version 合) Meipo wa sarva siddhi mi yi bo la (two combined) ye cha sarva karma su zhe mei zhi duo shi li (two combined) yao ju lu (two combined eleven) hong hehe hehe hu (extended) bo qie fan sarva tathagata ke er ga (two combined) me mei men zhe ke er ni (two combined extended) po wa maha samaya sattva (two combined) e (extended) Without understanding the fundamental mudra, one claims to have recited the mantra. A ra pa ca na There are four types of recitation: first, Samadhi (三摩地, concentration). It means observing the clarity of what is being recited, emanating from the mouth of the principal deity, entering my mouth with the light, rotating clockwise and spreading across the moon of the heart. It is like placing a crystal bead on a clear mirror. 'A' means without birth, 'Ra' means without dust or defilement, 'Pa' means without ultimate meaning, the nature of all dharmas is equal, 'Ca' means without all actions, 'Na' means without nature or characteristics. Although the five phrases are different, their nature is not twofold. If the mind and nature are united, there is no need for repeated differentiation. The Buddha praised non-thought, non-thought is also not thinking, not thinking after thinking, even to the Dharani (陀罗尼, mantra). Such is the meaning of the four phrases, in accordance with the sutras. Second, verbal recitation, based on the previous observation of the syllables, without high or low, slow or fast, the sound is like shaking a bell. Third, Vajra recitation, based on the previous entering into the syllable observation, closely joining the lips and teeth, slightly moving the tongue. Fourth, subduing demon recitation, based on compassion, outwardly displaying a fierce appearance, frowning and the voice is also forceful. Although the four types are different, one thought is non-dual. Holding prayer beads in both hands, Bodhi and lotus seeds, one should use the lotus mudra, or remain in the teaching mudra. Morning, noon, dusk, and midnight, the four times are the fixed standard. This method is the most supreme, the most secret among secrets. One should not care for one's life, wholeheartedly rely on the definitive meaning. Those who cultivate in accordance with reason, those who dwell in meditation, should observe this method, to initiate the use of Samadhi (三昧, concentration). To quickly obtain omniscience, for those of inferior capacity.
Chinese
人 痴爱杂乱者 亦劝修此法 为消烦恼障 入寂静智故 数限终竟已 复献遏伽水 应以欢喜心 妙音诵赞叹 复陈八供养 恋慕而奉献 结秘根本印 从心顶上散 想尊虚空中 复道还本宫 唵嚩日啰(二合)底乞瑟拏(三合)穆 住此三昧人 最尊无有上 除佛及菩萨 无人可爱敬 欲随顺世间 现于礼敬者 当观彼人首 有佛菩萨相 诵百字真言 法中所秘密 心欲有散乱 应当密称诵 昔于大师前 口受要如是 愚力不能述 如海一渧水 恐违大圣者 悚惧怀战栗 犹如愚下人 手献少甘露 勿以轻彼故 上药为无效 野干罗刹形 为法故应受 愿以此功德 普觉诸群有 我得离世网 随说而修习 五字陀罗尼颂 现代汉语译本 对于那些被愚痴的爱和混乱所困扰的人，也应劝他们修习此法，为了消除烦恼的障碍，进入寂静的智慧。 当念诵的数量达到终点时，再次献上遏伽水（Argha，供养用的水）。应当以欢喜的心情，用美妙的声音诵经赞叹。 再次陈设八种供养，怀着恋慕之心奉献。结出秘密的根本手印，然后从心间到头顶散开。 观想本尊在虚空中，然后念诵，让本尊返回原来的宫殿。 唵 嚩日啰（Vajra，金刚） 底乞瑟拏（Tikshna，锐利） 穆 安住于此三昧（Samadhi，禅定）的人，是最尊贵的，没有比他更高的。除了佛和菩萨，没有人值得可爱和尊敬。 如果想要随顺世间，表现出礼敬的行为，应当观察那人的头顶，有佛或菩萨的形象。 念诵百字真言，这是佛法中所秘密的。如果内心想要散乱，应当秘密地称诵。 过去在大师面前，口头接受的要诀就是这样。我的愚钝之力无法完全叙述，犹如大海中的一滴水。 恐怕违背了大圣者（指佛），内心悚惧而战栗，犹如愚笨低下的人，用手献上少许甘露。 不要因为轻视它，就认为上等的药物没有效果。即使是野干（Yaksha，夜叉）或罗刹（Rakshasa，恶鬼）的形象，为了佛法也应该接受。 愿以此功德，普遍觉悟所有的众生。我能够脱离世间的罗网，随顺佛所说而修习。 五字陀罗尼颂
English
English version Those who are troubled by foolish love and confusion should also be encouraged to practice this Dharma, in order to eliminate the obstacles of afflictions and enter into tranquil wisdom. When the number of recitations reaches its end, offer Argha (water for offering) again. One should chant praises with a joyful heart and beautiful sounds. Again, present the eight offerings, offering them with longing. Form the secret root mudra (hand gesture), and then scatter it from the heart to the crown of the head. Visualize the deity in the empty sky, and then recite, allowing the deity to return to its original palace. Om Vajra Tikshna Muh The person who abides in this Samadhi (meditative absorption) is the most尊贵, there is none higher. Except for the Buddhas and Bodhisattvas, no one is worthy of love and respect. If one wishes to accord with the world and show reverence, one should observe the crown of that person's head, seeing the image of a Buddha or Bodhisattva. Recite the Hundred Syllable Mantra, which is secret in the Dharma. If the mind wants to be scattered, one should secretly chant it. In the past, the key points received orally in front of the great master were like this. My foolish power cannot fully describe it, like a drop of water in the ocean. I fear to disobey the great sage (referring to the Buddha), my heart trembles with fear, like a foolish and lowly person offering a little nectar with his hands. Do not despise it and think that the superior medicine has no effect. Even the form of a Yaksha (a type of spirit) or Rakshasa (demon) should be accepted for the sake of the Dharma. May this merit awaken all beings universally. May I be able to escape the nets of the world and practice according to what the Buddha has said. Verses of the Five Syllable Dharani --------------------------------------------------------------------------------