English
English version The syllable ‘A’ accomplishes the Two-Footed Honored One (a respectful title for the Buddha). Therefore, it is said that next, one should transform the syllable ‘A’ into Mahāvairocana (the Great Illuminator). The halo refers to the halo of Mahāvairocana, which is like a bright mirror. In the bright mirror, all things are revealed. Moreover, how could dust and grime arise in the halo of the Tathagata (Buddha)? The thousand realms refer to the three thousand great thousand worlds. Increasing the number refers to taking the great thousand world as a unit, up to unspeakable, unspeakable numbers. The radiant flames refer to the Dharma (teachings) that are attained. ‘Flowing out’ refers to what is emitted by Mahāvairocana. The wheel refers to possessing the meaning of virtue, referring to subduing afflictions and being able to generate good seeds, hence it is called a wheel. The light refers to the body karma. ‘Causing enlightenment’ refers to the speech karma, therefore it is said that body and speech pervade everything. Jambudvipa gold color refers to the gold produced from the Jambudvipa pond, this pond is near the Jambudvipa tree, hence the name. It is the most supreme among golds. The lotus posture (Padmasana) refers to the method of sitting in meditation, which must be received from a Tripitaka master in a sacred and virtuous temple. The left foot is first placed on the right thigh, and then the right foot is placed on the left thigh, which is called the lotus posture. Placing a single foot on the left thigh is called the auspicious posture. Distinguishing this posture, it is not the posture of a saint. If you want to seek Bodhi (enlightenment), learning the Buddha's posture is the way to attain it. ‘Right reception’ refers to the state of entering Samadhi (meditative absorption). The various poisons refer to the aspects of the three poisons (greed, hatred, and delusion). ‘Silk gauze clothing’ refers to golden brocade clothing. ‘Naturally formed hair bun crown’ refers to not being made by humans. The Four-Part Shakyamuni painting gate, the eight-petaled lotus inside is the central platform. ‘Thinking of the syllable ‘bam’’ refers to placing the Sanskrit syllable on that platform. ‘Diligent courage’ is another name for the Buddha. ‘Kashaya’ refers to the color of the fragrant earth. ‘Four eights’ refers to the thirty-two marks of the Buddha. The seed-syllable mantra gate of Shakyamuni. ‘Bha’ represents the three realms of existence (desire realm, form realm, formless realm), and the two dots next to it mean removing the meaning of the three realms. Yoga refers to the practitioner being able to visualize the deity that the mind visualizes, because they are inseparable. Because the visualizer and the visualized are different, it is a visualization with form. The practitioner's body and mind are the Buddha, so it is the gate of recitation without thought. ‘Entering’ refers to understanding. The essence refers to the manifested body that is emitted is the Mahāvairocana, so there is no difference between essence and function. Therefore, the Nirvana Sutra says that the manifested body is the Dharma body, this is the meaning. ‘Flowing out’ refers to, whether it is much or little, it is the same. ‘On the right lotus of the Buddha’ refers to, for those who take a Bodhisattva as their principal deity, it is their own principal deity. ‘Holding’ refers to holding the Vajra (diamond scepter) in the hand, hence it is called Vajrapani (Vajra-holding). --------------------------------------------------------------------------------
Chinese
。前后华台中者。非但前后亦乃左右亦得。何故。菩萨大眷属无有方所故。金刚眷属非但左右方亦乃十方亦得。何故。金刚内眷属如来内德故。问若如是者。何故说有方。答约画处事有限故。是经云。十方菩萨从所来方。结跏趺坐听闻说法。金刚亦尔。用心可思量也。真言者念诵人也。所居者。于画像地右下角也。问要须令画佛尽也。答不也。有力者得令尽。无力者单画本尊亦难。何况令尽也。五文殊种子真言门。中者八叶华台也。无我字者梵瞒字。问何故以文殊师利菩萨佛次说耶。答三藏和上边而受。诸佛甚深智门故。佛部中摄亦得。莲华部中摄亦得。是故佛次列也。瞒文殊本体即是空。上点是空门。所谓大空也。越十八空名为大空。住空之位名为大空。三段中有三门。先列众。次为令心喜故乃至随类而相应。显印真言结界等。心喜者。行者因为供养故得福圣者心喜。非是圣者得供养故心喜。奉献等三句依别本法则。谓出供养真言等也。若无自法依不动去垢。避除者碎障也。使光显者。香等上用加持香真言故。言本法自相加。及护持我身等三句别本自有护身等法。护身等若无别法。通用此法。故言或以降三世。及诸相别义也。何以故。香真言与护身真言别故言及也。召请等四句别本自有依法用。若无别法用此通法。 现代汉语译本 前后华台中者（华台的中心）。不仅仅是前后，左右也可以。为什么呢？因为菩萨的大眷属没有固定的方位。金刚眷属不仅仅是左右，十方都可以。为什么呢？因为金刚内眷属是如来的内在功德。问：如果这样，为什么还要说有方位呢？答：因为依据画像的处所，事情就有了局限。《经》中说：‘十方菩萨从他们来的方向，结跏趺坐，听闻说法。’金刚也是如此。用心可以思量这些道理。真言者，指的是念诵真言的人。所居之处，指的是在画像的右下角。问：一定要把所有的佛都画出来吗？答：不一定。有能力的人可以全部画出来，没有能力的人，单单画出本尊都很难，更何况全部画出来呢？五文殊种子真言门，指的是八叶华台的中心。‘无’字，指的是梵文的‘瞒’字。问：为什么在诸佛之后说文殊师利菩萨呢？答：因为是从三藏和尚那里接受的，文殊是诸佛甚深智慧之门。可以在佛部中摄受，也可以在莲华部中摄受。所以排列在诸佛之后。‘瞒’字，文殊的本体就是空。上面的点是空门，所谓的大空。超越十八空，名为大空。安住于空的位置，名为大空。三段中有三门：先列出大众，其次为了让心欢喜，乃至随顺种类而相应，显现印契、真言、结界等。心喜，指的是修行者因为供养的缘故而得到福报，圣者因此心生欢喜。不是圣者因为得到供养才心生欢喜。奉献等三句，依据其他版本的法则，指的是念诵供养真言等。如果没有自己的本法，就依据不动明王的去垢法。避除，指的是粉碎障碍。使光显，指的是在香等供品上用加持香的真言。‘言本法自相加，及护持我身’等三句，其他版本有护身等法。护身等法，如果没有其他的法，就通用这个法。所以说或者用降三世明王，以及其他不同的意义。为什么呢？因为香真言与护身真言不同，所以说‘及’。召请等四句，其他版本有依法使用的内容。如果没有其他的法，就用这个通用的法。
English
English version Those at the front and back of the flower pedestal's center (Hua Tai's center). It's not just the front and back, but also the left and right are acceptable. Why? Because the Bodhisattva's great retinue has no fixed direction. The Vajra retinue is not just the left and right, but all ten directions are acceptable. Why? Because the inner Vajra retinue is the Tathagata's inner virtues. Question: If this is the case, why still speak of directions? Answer: Because based on the location of the painting, things have limitations. The Sutra says: 'Bodhisattvas from the ten directions, from the directions they came from, sit in the lotus position, listening to the Dharma.' The Vajras are also like this. You can contemplate these principles with your mind. The one who recites the mantra refers to the person who recites the mantra. The place of residence refers to the lower right corner of the painting. Question: Is it necessary to draw all the Buddhas? Answer: Not necessarily. Those who have the ability can draw them all, but those who do not have the ability find it difficult to draw even the principal deity, let alone draw them all. The Five Manjushri Seed Mantra Gate refers to the center of the eight-petaled flower pedestal. The word 'Wu' refers to the Sanskrit word 'Mam'. Question: Why is Manjushri Bodhisattva spoken of after the Buddhas? Answer: Because it was received from the Tripitaka monk, Manjushri is the gate of the profound wisdom of all Buddhas. It can be included in the Buddha family, and it can also be included in the Lotus family. Therefore, it is listed after the Buddhas. 'Mam', the essence of Manjushri is emptiness. The dot above is the gate of emptiness, the so-called Great Emptiness. Transcending the eighteen emptinesses is called Great Emptiness. Abiding in the position of emptiness is called Great Emptiness. There are three doors in the three sections: first, list the assembly, and second, to make the mind happy, and even to correspond according to the category, manifesting mudras, mantras, mandalas, etc. 'Heart joy' refers to the practitioner gaining merit because of the offering, and the sage's heart is joyful because of this. It is not that the sage's heart is joyful because of receiving the offering. The three sentences such as 'dedication' are based on the rules of other versions, referring to reciting the offering mantra, etc. If there is no own Dharma, then rely on Acala's defilement removal method. 'Avoidance' refers to crushing obstacles. 'Making it bright' refers to using the mantra of blessing incense on offerings such as incense. The three sentences such as 'The original Dharma adds its own form, and protects my body' have methods such as self-protection in other versions. If there are no other methods for self-protection, then use this common method. Therefore, it is said to use Trailokyavijaya, as well as other different meanings. Why? Because the incense mantra is different from the self-protection mantra, so it says 'and'. The four sentences such as 'summoning' have content used according to the Dharma in other versions. If there is no other Dharma, then use this common Dharma. --------------------------------------------------------------------------------
Chinese
故言及此普通印等。圣者不动真言门。时佛又复一切为障者息故。火生名三昧证。说此大摧障真言。此真言有大威势。能除一切修真言行者种种障难。乃至佛在道树。以此真言故。一切魔军无不散坏。何况世间诸障也。又此障有二障。一者内障。谓从自心而生。其类甚多不可详说。二者外障。谓从外事而生亦甚多。皆能摧灭也。 战荼(极恶也所谓暴恶之中又甚暴恶也)摩诃卢瑟拏(大忿怒也)娑颇吒也(破坏也)𤙖(恐怖也)怛啰迦(坚固也)唅漫(无甘反) 用后二字为种子诸句义皆成就此也。初战荼者。战是死义。入阿字门即是本不生死义也。荼是战义。以此无生死大势之主。与诸四魔战也。次么吾我义也。入阿字门即无我也。亦是空也。诃是喜义亦是行义也。卢有罗字是垢障。有邬声是三昧也。瑟者即奢摩他谓三昧也。拏是第五字。即大空三昧也。萨是坚义。颇是沫义。了知世间如聚沫。故易破散也。傍有阿字之点即行也。吒是战义。能敌阵怖令破坏也。是乘也。𤙖是大空行三昧。如上说。怛是如如也。啰是无垢也。迦是作也。谓一切法无作也。唅字诃是行义又有阿声。是怖魔障金刚三昧也。点即大空也。以此大空不动之行。大令恐怖一切魔障也。鑁字摩是我义。入阿字门即无我也。又以此大空 现代汉语译本： 因此说到这个普遍的印等等。圣者不动真言（Acara-mantra）门。当时佛陀又为了使一切障碍止息的缘故，以火生之名证得三昧，宣说了这个大摧障真言。这个真言有很大的威势，能够去除一切修持真言行者的种种障碍困难。乃至佛陀在菩提树下，因为这个真言的缘故，一切魔军没有不被打散摧毁的，更何况世间上的各种障碍呢。而且这些障碍有内、外两种。一种是内障，指的是从自身内心而产生的，种类非常多，无法详细说明。另一种是外障，指的是从外在事物而产生的，也很多，但都能被摧灭。 战荼（Candā，极恶的意思，是说在暴恶之中又是非常暴恶的）。摩诃卢瑟拏（Mahā-rosana，大忿怒的意思）。娑颇吒也（Sphataya，破坏的意思）。𤙖（Bhyah，恐怖的意思）。怛啰迦（Traka，坚固的意思）。唅漫（Ham-mam，无甘反）。 用后面的两个字作为种子字，所有的语句含义都能成就。最初的‘战荼’，‘战’是死亡的意思，进入‘阿’字门就是本来没有生死的意思。‘荼’是战斗的意思，用这无生死的大势之主，与各种四魔战斗。其次‘么’是我的意思，进入‘阿’字门就是没有我，也就是空。‘诃’是喜悦的意思，也是行动的意思。‘卢’字有‘罗’字，是垢障，有‘邬’声，是三昧。‘瑟’就是奢摩他（Samatha），指三昧。‘拏’是第五个字，就是大空三昧。‘萨’是坚固的意思，‘颇’是泡沫的意思，了解世间就像聚集的泡沫，所以容易破散。旁边有‘阿’字的点，就是行动。‘吒’是战斗的意思，能够使敌阵恐怖，令其破坏。𤙖是乘的意思。𤙖是大空行三昧，如上面所说。‘怛’是如如的意思，‘啰’是无垢的意思，‘迦’是作的意思，说的是一切法无作。‘唅’字，‘诃’是行动的意思，又有‘阿’声，是怖魔障金刚三昧。点就是大空。用这大空不动的行动，大大地令一切魔障恐怖。鑁字，‘摩’是我的意思，进入‘阿’字门就是没有我，又用这大空。