Chinese
大菩提。心乃至成佛。于其中间不令间断。不复生死不退菩提。即大界义。句义。 丽(离相三昧)噜(吠音二罗二我相也)补(第一义第一义不可得)[口*履](离垢)微(离缚)矩(矩音作)丽(离相) 此七皆是三昧。以此诸三昧而为庄严。更无过上。此是诸佛大界也。第九段中有二门。初或以不动尊乃至悍总表成辨门。二次先恭敬礼乃至摩诃沫履莎诃广明营办门。有六陀罗尼可知。初中不动尊种子心真言门。悍诃是行。阿声又是行。点即大空。由住是位能降一切。为菩提心作大护也。二广明营办门中。如经说香等者。用种种香华五宝五药五谷。加于所献阏伽水中。数以密印洒之。如法所持阏伽严水中。用不动尊慧刀印。清阏伽水中。所有供养中洒水也。复频诵真言者。洒水时诵不动尊真言也。各说本真言者。香等真言也。及自所持明者。念诵者本尊真言也。称名者香等也。涂香真言门。次有涂香等六种真言。皆是入漫荼罗条供养时所要。故于此品中说。右句义中。微输(上)驮是净义。健杜是香。纳婆嚩是发生义。所谓净香发生。以句初微字为体。于嚩字上加伊字之画。是故转声为微。嚩字是金刚义。离言说义。三昧是住义。如是定慧均等。即是住无戏论执金刚三世无障碍智戒。如是戒香其性 现代汉语译本 大菩提（伟大的觉悟）。从发心乃至成佛，于此期间不令间断，不复经历生死轮回，不退转于菩提之心，这就是大界（伟大的境界）的意义，句义（语句的意义）。 丽（离相三昧，远离一切表象的禅定）噜（吠音，二罗二我相也，指在吠陀经中的发音，包含对‘我’的认知）补（第一义，第一义不可得，指最高的真理，但这种真理无法通过语言或概念获得）[口*履]（离垢，远离污垢）微（离缚，脱离束缚）矩（矩音作）丽（离相，远离表象）。 这七个都是三昧（禅定）。用这些三昧来作为庄严，没有比这更殊胜的了。这是诸佛的大界（伟大的境界）啊。第九段中有两个门径。首先是以不动尊（Acalanātha，佛教中的忿怒尊）乃至悍总（一种总持的方法）来表示成就辨别之门。其次是先恭敬礼拜，乃至摩诃沫履莎诃（Maha-mala-svaha，一种咒语）来广泛阐明营办之门。有六个陀罗尼（总持）可以了解。最初的不动尊种子心真言门。悍诃是行（行动）。阿声又是行（行动）。点即大空（伟大的空性）。由于安住于这个位置，能够降伏一切。为菩提心（觉悟之心）作大护卫。其次在广明营办门中，如经文所说的香等，用种种香华、五宝、五药、五谷，加入到所献的阏伽水（供水）中，多次用密印洒之。如法所持的阏伽严水中，用不动尊慧刀印。在清净的阏伽水中，所有供养中洒水。再次频繁诵持真言，洒水时诵持不动尊真言。各自说出本真言，香等的真言。以及自己所持的明咒，念诵者本尊的真言。称名，香等。涂香真言门。接下来有涂香等六种真言，都是进入曼荼罗（坛城）条供养时所需要的，所以在这品中说明。右句义中，微输（上）驮是净义（清净的意义）。健杜是香（香）。纳婆嚩是发生义（发生的意义）。所谓清净香发生。以句初的微字为体。在嚩字上加上伊字之画，因此转声为微。嚩字是金刚义（坚固不坏的意义），离言说义（超越语言的意义）。三昧是住义（安住的意义）。如此定慧均等，就是安住于无戏论执金刚三世无障碍智戒。这样的戒香其性。
English
English version Mahābodhi (Great Enlightenment). From the initial aspiration to becoming a Buddha, one should not allow interruption in between, no longer experiencing the cycle of birth and death, and not regressing from the Bodhi mind. This is the meaning of Mahādhātu (Great Realm), the meaning of the phrases. Li (Līlāsamādhi, Samadhi of detachment from appearances) ru (Vedic sound, two 'ra' and two 'I' appearances, referring to the pronunciation in the Vedas, including the recognition of 'self') pu (Paramārtha, the ultimate truth, which is unattainable, referring to the highest truth, but this truth cannot be obtained through language or concepts) [口*履] (Vimala, free from defilement) vi (Vimoksha, free from bondage) ku (ku sound made) li (Līlā, detachment from appearances). These seven are all Samādhis (meditative states). Using these Samādhis as adornments, there is nothing more supreme than this. This is the Mahādhātu (Great Realm) of all Buddhas. There are two approaches in the ninth section. First, using Acalanātha (Immovable Protector, a wrathful deity in Buddhism) and even a 'hum' syllable (a method of total retention) to represent the door of accomplishing discernment. Second, starting with respectful prostration, and even Mahā-mala-svaha (a mantra) to extensively explain the door of managing and preparing. There are six Dhāraṇīs (total retention) that can be understood. The initial Acalanātha seed syllable heart mantra door. Hum ha is action. Ah sound is also action. The dot is Mahāśūnyatā (Great Emptiness). Because of abiding in this position, one can subdue everything. It serves as a great protector for the Bodhicitta (mind of enlightenment). Secondly, in the door of extensively explaining management and preparation, as the scriptures say about incense etc., using various incenses, flowers, five precious gems, five medicines, and five grains, adding them to the offered Arghya water (offering water), and sprinkling it multiple times with secret mudras. In the Arghya water held according to the Dharma, use the Acalanātha wisdom sword mudra. In the pure Arghya water, sprinkle water among all offerings. Again, frequently recite the mantra, reciting the Acalanātha mantra while sprinkling water. Each speaks their own original mantra, the mantras of incense etc. And the mantra held by oneself, the mantra of the deity of the reciter. Naming, incense etc. The incense mantra door. Next, there are six kinds of mantras such as incense, which are all needed when entering the Mandala (sacred circle) for offering, so they are explained in this chapter. In the meaning of the right phrase, vi-śuddha is the meaning of purity. Gandha is fragrance. Nava-bhava is the meaning of arising. So-called pure fragrance arising. Taking the 'vi' character at the beginning of the phrase as the body. Adding the stroke of the 'I' character on the 'va' character, therefore changing the sound to 'vi'. The 'va' character is the Vajra meaning (indestructible meaning), the meaning beyond words. Samādhi is the meaning of abiding. Thus, when Dhyana (meditation) and Prajna (wisdom) are equal, it is abiding in the non-conceptual Vajra, the unobstructed wisdom and precepts of the three times. Such is the nature of the fragrance of precepts. --------------------------------------------------------------------------------
Chinese
本寂。无去无来而常遍满法界。故名净涂香也。一切众生虽复等共有之。然以未发心故此香未发。我今已用此戒香遍涂法身。故能以净香普薰一切也。心莲华真言门。右句义中。摩诃妹呾[口*履]也。是大慈义。毗庾蘖帝是生义。所谓大慈生也。以妹字为真言体。即是莽字加三昧画。是故转声呼之。莽是心义我义亦名大空。言此心莲华为妄我所缠不得增长。今自证知心实相。故从慈悲藏中八叶须蕊次第开敷。故曰从大慈生也。复次净菩提心树王种子从慈悲地中滋长茂盛开万德华。以方便故成实。故曰从大慈生也。当以字门广释之。烧香真言门。右句义中。达摩驮都是法界义。弩蘖帝是随生义。亦是遍至义亦是逝义进不住义。释云遍至法界也。以句初达字为体。以众生界本不生故。乃至法界定相亦不可得。如是法界深广无际不可度量。而瑜伽行人恒殊胜进不休息。故身语心业悉遍如是法界。下至一华供养佛时。亦遍如是法界。即是烧香义也。灯明真言门。右句义中。怛他揭多是如来。唎旨是焰明。次云。萨叵罗儜是普遍。阿嚩婆娑娜是诸暗。伽伽猱陀哩耶是无限量等虚空。意言。如来焰光普遍诸暗。等同虚空无有限量也。此真言以句初多字为体。如于心之实相。即是毗卢遮那大智光明。普照世间无所不遍。言诸暗者即 本寂（Benji）：无去无来而常遍满法界（Dharmadhatu，宇宙万有存在的空间），所以叫做净涂香。一切众生虽然平等共有这种香，但是因为没有发起菩提心，所以这种香没有显发出来。我现在已经用戒香遍涂法身，所以能够用清净的香普遍熏染一切。 心莲华真言门。右句义中，摩诃妹呾[口*履]也（Mahamaitri，伟大的慈爱）是大慈的意思。毗庾蘖帝（毗庾蘖帝）是生起的意思，意思是说大慈生起。用妹字作为真言的本体，就是莽字加上三昧画，所以转变声音来呼唤它。莽是心义，也是我义，也叫做大空。意思是说这心莲花被虚妄的我所缠绕，不能增长。现在自己证悟了心的真实相，所以从慈悲藏中八叶须蕊次第开放，所以说从大慈生起。再次，清净菩提心树王种子从慈悲地中滋长茂盛，开出万德之花，因为方便的缘故成就真实，所以说从大慈生起。应当用字门来广泛解释它。 烧香真言门。右句义中，达摩驮都（Dharmadhatu，法界）是法界的意思。弩蘖帝（Anugate，随生）是随生起的意思，也是普遍到达的意思，也是逝去的意思，也是前进不住的意思。解释说，普遍到达法界。用句首的达字作为本体，因为众生界本来不生，乃至法界的定相也不可得。像这样法界深广无际不可度量，而瑜伽行者恒常殊胜前进不休息，所以身语心业全部遍满这样的法界。下至一朵花供养佛时，也遍满这样的法界，这就是烧香的意义。 灯明真言门。右句义中，怛他揭多（Tathagata，如来）是如来，唎旨（Rici）是焰明。接下来是，萨叵罗儜（Sarva，一切）是普遍。阿嚩婆娑娜（Avabhasana，光明）是诸暗。伽伽猱陀哩耶（Gagana，虚空）是无**等虚空。意思是说，如来的火焰光明普遍照耀诸暗，等同虚空没有**。这个真言用句首的多字作为本体。如于心的实相，就是毗卢遮那（Vairocana，光明遍照）大智光明，普遍照耀世间无所不遍。所说的诸暗就是...
English
Benji (Benji): There is no going or coming, and it constantly pervades the entire Dharmadhatu (Dharmadhatu, the space where all things in the universe exist), so it is called pure scented paste. Although all sentient beings equally share this fragrance, because they have not aroused the Bodhi mind, this fragrance has not manifested. I have now used the fragrance of precepts to cover my Dharma body, so I can use pure fragrance to universally perfume everything. The Mantra Gate of the Heart Lotus. In the meaning of the right phrase, Mahamaitri (Mahamaitri, great loving-kindness) means great compassion. Viyogati (Viyogati) means arising, meaning that great compassion arises. Using the syllable 'mai' as the body of the mantra is the syllable 'mam' plus the Samadhi drawing, so the sound is changed to call it. 'Mam' means mind, also means 'I', and is also called great emptiness. It means that this heart lotus is entangled by the false self and cannot grow. Now I have realized the true nature of the heart, so the eight petals and stamens are opened in sequence from the treasury of compassion, so it is said to arise from great compassion. Furthermore, the seed of the pure Bodhi heart tree king grows luxuriantly from the ground of compassion, blooming with flowers of myriad virtues, and becomes real because of skillful means, so it is said to arise from great compassion. It should be widely explained using the syllable gate. The Mantra Gate of Incense Burning. In the meaning of the right phrase, Dharmadhatu (Dharmadhatu, the realm of Dharma) means the realm of Dharma. Anugate (Anugate, following arising) means following arising, also means universally reaching, also means passing away, also means advancing without stopping. It is explained as universally reaching the Dharmadhatu. Using the syllable 'da' at the beginning of the phrase as the body, because the realm of sentient beings is originally unborn, and even the fixed form of the Dharmadhatu is unattainable. The Dharmadhatu is so deep and vast that it cannot be measured, and the yogi constantly advances supremely without resting, so the actions of body, speech, and mind all pervade such a Dharmadhatu. Even when offering a flower to the Buddha, it also pervades such a Dharmadhatu, which is the meaning of burning incense. The Mantra Gate of Lamp Illumination. In the meaning of the right phrase, Tathagata (Tathagata, Thus Come One) is the Thus Come One, and Rici (Rici) is the flame light. Next is, Sarva (Sarva, all) is universal. Avabhasana (Avabhasana, light) is all darkness. Gagana (Gagana, space) is space without **. It means that the flame light of the Thus Come One universally illuminates all darkness, equal to space without **. This mantra uses the syllable 'da' at the beginning of the phrase as the body. Like the true nature of the heart, it is the great wisdom light of Vairocana (Vairocana, light pervading all), universally illuminating the world without pervading. The so-called all darkness is... --------------------------------------------------------------------------------
Chinese
是无明。以无明本不生故体即是明。是故如来光明普遍诸暗。言等虚空者。以无明等虚空无量故。如来智光亦等虚空无量。乃至老死如虚空无量故。如来智光亦如虚空无量。如十二因缘者。一切诸法亦如是说如是决定义名为灯明真言。以此加持灯明而供养佛。即是诸供养中最也。饮食真言门。右初云阿罗罗。是不可乐闻声不善声义。如人高声喧聒。令听闻者心不寂静。次云迦罗罗。是止前不善高声。是恬寞寂泊之义。此中正以法喜禅悦为食义。是故寄此言之也。若就字轮之相。阿是本初义。以有本初则有二种尘垢。谓烦恼障智障也。由此二种尘垢故。则有戏论諠聒之声。今以诸法本不生故。二种尘垢亦本不生。即是开甘露门成涅槃饭。故名阿罗罗。复次若人勤修万行。望得如是法味。以有造作故二障还生。非是常命色力真甘露味。今以诸法无造作故。内证味不从他得。如食乳糜更无所比。故云止前不善声也。沬邻捺娜弭者。凡西方亭祭之食上献诸佛下及神鬼通名沬梨。其句义云。我以饭奉献也。次云沬邻捺泥者。此意言。受我所献食。食已当还与我妙食。如世间人以饰膳奉献施福田为令今世后世饭食无乏故。今以无尽法食加持世间之供养。奉施诸尊。还当满我所愿常充足不死不生之味也。次云摩诃沬履者。即是于诸食 现代汉语译本 是无明（avidyā，对事物真相的迷惑）。因为无明原本不生，所以它的本体就是光明。因此，如来的光明普遍照耀所有的黑暗。说‘等同虚空’，是因为无明等同虚空一样无量无边，所以如来的智慧之光也等同虚空一样无量无边。乃至老死也像虚空一样无量无边，所以如来的智慧之光也像虚空一样无量无边。如十二因缘（dvādaśāṅga-pratītyasamutpāda，佛教关于生命轮回的十二个环节）所说，一切诸法也应如此解说，如此决断定义，这被称为灯明真言（dīpa-prabhā-mantra）。用这个真言加持灯明来供养佛，就是所有供养中最殊胜的。饮食真言门。开始的‘阿罗罗’（arala）是不悦耳的声音，不好的声音的意思。就像人高声喧哗，让听的人心里不得安宁。接下来的‘迦罗罗’（karala）是停止之前不好的高声喧哗，是恬静寂寞的意思。这里主要以法喜禅悦为食物的含义，所以借用这个词语来表达。如果从字轮（akṣara-cakra）的相来看，‘阿’（a）是本初的意思。因为有了本初，就有了两种尘垢，即烦恼障（kleśāvaraṇa）和智障（jñeyāvaraṇa）。因为这两种尘垢，就有了戏论喧哗的声音。现在因为诸法原本不生，所以两种尘垢也原本不生，这就是开启甘露门，成就涅槃饭。所以叫做‘阿罗罗’。再次，如果有人勤奋修行万行，希望得到这样的法味，因为有造作，所以两种障碍还会产生，这不是常命色力真正的甘露味。现在因为诸法没有造作，内证的法味不是从外得到的，就像吃了乳糜一样无可比拟，所以说停止之前不好的声音。‘沬邻捺娜弭’（malinanāmi）的意思是，凡是西方亭祭的食物，上供诸佛，下及神鬼，都通称为‘沬梨’（mali）。这句话的意思是：我用饭来奉献。接下来的‘沬邻捺泥’（malinani）的意思是：接受我所献的食物，吃完后应当还给我妙食。就像世间人用精美的膳食奉献给福田，为了让今生后世的饭食不缺乏。现在用无尽的法食加持世间的供养，奉献给诸位尊者，还应当满足我的愿望，常充足不死不生的味道。接下来的‘摩诃沬履’（mahāmali）就是对于各种食物