English
English version Cloud. Visualize the syllable ‘Vimalākṣara’ (无垢字, meaning 'immaculate syllable') on the crown of the head, adorned with a Bindu (大空点, meaning 'great empty dot'). Around it, flames of Jvālā-mālā (火焰鬘, meaning 'garland of flames') continuously rotate. From this Akṣara-mukha (字门, meaning 'syllable-door') emanates white light, like a full moon. Commentary: Furthermore, visualize the syllable ‘Ra’ (啰字, seed syllable) on that crown. A dot is placed on the syllable, hence it is said to be adorned with a Bindu. This is the syllable ‘Rāṃ’ (囕字). This syllable is surrounded by flames, like a Puṣpa-mālā (华鬘, meaning 'garland of flowers') in an unbroken chain. White light emanates from the syllable, like the radiance of a pure and full moon. Through the blessing of this Viśuddha-dharmadhātu-citta (清净法界心, meaning 'pure realm of reality mind'), it can remove all internal and external obstacles. It is said to have the meaning of nourishing and increasing, hence Siddhi (成就, meaning 'accomplishment') appears. The ‘Siddhi Appearance Chapter’ says, ‘First, gather and eliminate appearances, adorn with a Bindu, the syllable Ra is truly supreme and real, the Buddha said it is above fire.’ Commentary: Next, the Maṇḍala (曼荼罗, meaning 'sacred circle') of the syllable ‘Ra’ for removing obstacles is explained. Among the methods for removing obstacles, this is the most supreme and real. This syllable ‘Ra’ is the reddest of red, the fire of fire, the burning of burning. Because it can burn away various afflictions, karmic sufferings, and even the currently committed Pañcānantarya (五无间罪, meaning 'five heinous crimes'). If one practices this syllable-door, it can also purify and remove them completely without residue. Once sins are removed, various good merits will arise. Because of the meaning of appearance, next, in order to subdue demons, is the fifteenth Asahya-mahārakṣā-vidyā-mukha (无堪忍大护明门, meaning 'unbearable great protection mantra door'). There is also the recitation of Mantra (真言, meaning 'sacred utterance'). Here, the demons to be subdued are four: Kleśa-māra (烦恼魔, meaning 'demon of afflictions'), Skandha-māra (阴魔, meaning 'demon of aggregates'), Deva-māra (天魔, meaning 'demon of celestial beings'), and Mṛtyu-māra (死魔, meaning 'demon of death'). Those who cannot endure, demons and the like, see this person reciting the mantra, open their eyes wanting to see but cannot, hence it is said to be the unbearable light. The section on the necessary mantra components for Maṇḍala rituals. At that time, Vairocana (毗卢遮那佛, meaning 'the Illuminator') again observed all the assemblies and told Vajrapāṇi-guhyādhipati (执金刚秘密主, meaning 'Vajrapani, the lord of secrets'), and others, explaining the necessary mantra components for Maṇḍala rituals. The Ācārya (阿阇梨, meaning 'teacher') should understand, so it is explained next. About to reveal the treasury of Tathāgata-vāg-guhya (如来语密, meaning 'Tathagata's secret of speech'), therefore, he again universally observes the assembly and blesses them, like a Jīvaṃbuddha (生身佛, meaning 'living Buddha'). When about to utter truthful words, or showing the long broad tongue ( জিহ্বা, meaning 'tongue') covering his face, he tells those who should be saved, ‘Have you ever seen in the scriptures a person with such an appearance speaking falsely?’ If in the Mahāyāna (大乘, meaning 'Great Vehicle'), or showing the tongue covering the Trisāhasra-mahāsāhasra-lokadhātu (三千世界, meaning 'three thousand great thousand worlds'). Now, the Bhagavan (世尊, meaning 'World Honored One') is about to speak the Tathagata's equal speech, because this Vāk-cakra (语轮, meaning 'wheel of speech') pervades all Dharmadhātu (法界, meaning 'Dharma Realm') horizontally and vertically, therefore it is said. --------------------------------------------------------------------------------
Chinese
广长语轮相。此相字梵本正云漫荼罗。前已开示普门身漫荼罗。今复显示普门语漫荼罗。如如意珠寂然无心亦无定相。而能普应一切皆令称悦其心。故名巧色摩尼。从巧色摩尼身出巧色摩尼语。示巧色摩尼心普雨法财。满法界众生种种希愿。如是应物之迹常遍十方三世。以无量门植众德本无穷已时。住不可害行。即是于一切事业中皆悉不可留难不可破坏之义。故名三世无比力真言句。此是总说诸真言所出生处也。至下文所明大力大护等。即是从如来如意珠轮所出称机之用。尔时一切大众自知。心器纯洁。又蒙如来不思议加持故堪受大法。即时以无量门各共同声请佛言。世尊今正是时。善逝今正是时。据梵本前时名迦罗。是长时之时。如一岁有三分等。后时名三摩耶。是时中小时。如昼夜六时之中复更有少分等。如有人言。今正是动作之时。遇获膏雨。宜趣时下种。勿使失其机会。故重言之也。尔时世尊既受请已。将说大力大护明妃故。住于满一切愿出广长舌相遍覆一切佛刹清净法幢高峰观三昧。此中言出者。梵本正翻当云发生。旧译云或奋迅。出此广长舌相。即是如来奋迅示现大神通力。故会意言之也。此三昧于如来广长舌相遍满一切佛刹巧色摩尼普门大用中最为上首。犹如大将之幢。故云清净法幢也。梵云驮嚩(二 现代汉语译本 广长语轮相（Guǎng cháng yǔ lún xiàng，指佛的广长舌相，能说无尽妙法）。此相字梵本正云漫荼罗（Màn chá luó，梵文Mandala的音译，意为坛场、轮圆具足）。前已开示普门身漫荼罗（Pǔ mén shēn màn chá luó，指观世音菩萨的普门示现之身）。今复显示普门语漫荼罗（Pǔ mén yǔ màn chá luó，指佛的语言如坛场般圆满具足）。如如意珠寂然无心亦无定相，而能普应一切皆令称悦其心。故名巧色摩尼（Qiǎo sè mó ní，意为能巧妙地变现各种颜色的如意宝珠）。从巧色摩尼身出巧色摩尼语，示巧色摩尼心普雨法财，满法界众生种种希愿。如是应物之迹常遍十方三世，以无量门植众德本无穷已时。住不可害行，即是于一切事业中皆悉不可留难不可破坏之义。故名三世无比力真言句。此是总说诸真言所出生处也。至下文所明大力大护等，即是从如来如意珠轮所出称机之用。尔时一切大众自知心器纯洁，又蒙如来不思议加持故堪受大法。即时以无量门各共同声请佛言：‘世尊今正是时，善逝今正是时。’据梵本前时名迦罗（Jiā luó，梵文Kala的音译，意为长时），是长时之时，如一岁有三分等。后时名三摩耶（Sān mó yé，梵文Samaya的音译，意为时、期），是时中小时，如昼夜六时之中复更有少分等。如有人言：‘今正是动作之时，遇获膏雨，宜趣时下种，勿使失其机会。’故重言之也。尔时世尊既受请已，将说大力大护明妃故，住于满一切愿出广长舌相遍覆一切佛刹清净法幢高峰观三昧。此中言出者，梵本正翻当云发生。旧译云或奋迅。出此广长舌相，即是如来奋迅示现大神通力。故会意言之也。此三昧于如来广长舌相遍满一切佛刹巧色摩尼普门大用中最为上首，犹如大将之幢，故云清净法幢也。梵云驮嚩（Tuó pó，梵文Dhvaja的音译，意为旗帜）
English
English version The characteristic of the Extensive and Long Speech Wheel. The Sanskrit word for this characteristic is properly called Mandala (Mandala, meaning altar, complete and perfect). Previously, the Universal Body Mandala (Pǔ mén shēn màn chá luó, referring to the universally manifested body of Avalokiteśvara) has been revealed. Now, the Universal Speech Mandala (Pǔ mén yǔ màn chá luó, referring to the Buddha's speech as complete and perfect as a Mandala) is further displayed. Like a Cintamani jewel, it is silent, without intention, and without a fixed form, yet it can universally respond to all, causing everyone to be pleased. Therefore, it is called Skillful Color Mani (Qiǎo sè mó ní, meaning a wish-fulfilling jewel that can skillfully manifest various colors). From the body of the Skillful Color Mani emerges the speech of the Skillful Color Mani, revealing the mind of the Skillful Color Mani, universally raining down the wealth of Dharma, fulfilling the various wishes of sentient beings in the Dharma realm. Such traces of responding to beings constantly pervade the ten directions and the three times, planting roots of virtue through limitless doors, without end. Abiding in the practice of being unharmed means that in all endeavors, there is no obstruction or destruction. Therefore, it is called the Incomparable Power Mantra Phrase of the Three Times. This is a general explanation of the place where all mantras originate. The Great Power and Great Protection mentioned below are the expedient functions that emerge from the Cintamani Wheel of the Tathagata. At that time, all the assembly knew that their minds were pure and that they were worthy of receiving the Great Dharma due to the inconceivable blessings of the Tathagata. Immediately, with limitless doors, they all spoke in one voice, requesting the Buddha, saying, 'World Honored One, now is the right time! Well-Gone One, now is the right time!' According to the Sanskrit text, the former time is called Kala (Jiā luó, Sanskrit for long time), which is a long period of time, like one year having three parts. The latter time is called Samaya (Sān mó yé, Sanskrit for time, period), which is a short period of time within a time, like having smaller divisions within the six periods of day and night. It is like someone saying, 'Now is the time to act. Having encountered nourishing rain, it is appropriate to quickly sow seeds, lest the opportunity be lost.' Therefore, it is repeated. At that time, having received the request, the World Honored One, intending to speak of the Great Power and Great Protection Vidyārājñī, abided in the Samadhi of observing the peak of the Pure Dharma Banner that emanates from the Extensive and Long Tongue Characteristic, covering all Buddha lands, fulfilling all wishes. Here, the word 'emanates' should be properly translated from the Sanskrit as 'arises'. The old translation says 'or vigorously displays'. The emanation of this Extensive and Long Tongue Characteristic is the Tathagata vigorously displaying great supernatural power. Therefore, it is understood in this way. This Samadhi is the foremost among the universal functions of the Skillful Color Mani, with the Tathagata's Extensive and Long Tongue Characteristic pervading all Buddha lands, like the banner of a great general. Therefore, it is called the Pure Dharma Banner. The Sanskrit is Dhvaja (Tuó pó, Sanskrit for flag). --------------------------------------------------------------------------------
Chinese
合)惹此翻为幢。梵云计都此翻为旗。其相稍异。幢但以种种杂彩标帜庄严。计都相大同而更加旒旗密号。如兵家画作龟龙鸟兽等种种形类以为三军节度。有一家亦翻为幢。故合言之。若具存梵本。当云清净法幢旗也。如大将高峰之上建立幢旗。备见山川倚伏敌人情状。指麾百万之众。动止齐一离合从心以战必胜以攻必取。若拙将暗于事势又失幢旗。则人各异心败不旋踵矣。如是净菩提心为万行幢旗亦复如是。住中道第一义谛山上。安固不动以健行三昧普观十方。悉见无量度门种性优劣所应用处及与诸地通塞障道因缘。故能摄持无量功德普护一切众生。凡有所为不可俎坏也。尔时世尊作如是念。我从初发意以来常以此勇健菩提心护持正法及与众生。于种种难处行苦行事中。犹如金刚无有退转。正为成就如是三昧普护十方诸佛刹故。今我所愿皆已满足。作所应作正是其时。即时发遍一切如来法界哀愍无余众生界音声。说此持明法句。若我所言诚实不虚者。其有诵持修习。令其势力与我无异。故名大力大护也。阿阇梨云。明是大慧光明义。妃者梵云啰逝。即是王字作女声呼之。故传度者义说为妃。妃是三昧义。所谓大悲胎藏三昧也。此三昧是一切佛子之母。此佛子者。即是清净法幢菩提心。如彼胎藏。始从歌罗罗时含藏覆 现代汉语译本： ‘惹此’翻译为‘幢’（zhuàng，一种佛教法器）。梵语‘计都’（Ketu）翻译为‘旗’（qí）。它们的形制略有不同。‘幢’只是用各种杂色彩绘的标志来庄严。‘计都’的形制大体相同，但增加了旒旗和密号。就像兵家绘制龟、龙、鸟、兽等各种形状，作为三军的节度。有一种说法也把‘计都’翻译为‘幢’，所以合在一起说。如果完整地保存梵文原本，应当说‘清净法幢旗’。 就像大将（将军）在高峰之上建立幢旗，可以全面观察山川的形势、敌人的动向。指挥百万大军，行动、停止都整齐划一，离散、聚合都随心所欲，这样作战就一定胜利，攻打就一定攻取。如果拙劣的将领不了解形势，又丢失了幢旗，那么人们就会各怀异心，很快就会失败。像这样，清净的菩提心作为万行的幢旗也是如此。安住在中道第一义谛的山上，稳固不动，以健行三昧普遍观察十方，完全了解无量度门、众生的根性优劣、所应使用的法门，以及各个地的通达与阻塞、障碍修道的因缘。所以能够摄持无量功德，普遍护佑一切众生，凡所作为都不可摧毁。' 当时，世尊（释迦牟尼佛）这样想：‘我从最初发菩提心以来，常常用这种勇健的菩提心护持正法以及众生，在种种艰难之处、苦行之事中，就像金刚一样没有退转。正是为了成就这样的三昧，普遍护佑十方诸佛刹土的缘故。现在我的愿望都已经满足，是做所应该做的事情的时候了。’ 即时发出遍及一切如来法界、哀悯无余众生界的音声，说出这段持明法句。‘如果我所说的话真实不虚，那么有人诵持修习，就能使他的势力与我没有差别。’所以叫做‘大力大护’。 阿阇梨（老师）说：‘明’是‘大智慧光明’的意思。‘妃’，梵语是‘啰逝’（raji），就是‘王’字作女声来称呼。所以传度者解释为‘妃’。‘妃’是三昧的意思，就是‘大悲胎藏三昧’。这个三昧是一切佛子的母亲。这个佛子，就是清净法幢菩提心。就像那个胎藏，最初从歌罗罗（kalala，受精卵）时开始含藏覆盖。