English
English version: The Mantra Door of Majestic Appearance. Homage as before. 'A' path. 'Hrim' cause. 'Ya' if born. With this unborn practice, purify all causes. 'Ja' means birth is unattainable. As before, the verse beginning with transforming the 'A' syllable praises the syllable that accomplishes. From 'Dwelling in the Yoga of the Principal Deity' onwards, it extensively explains how to adorn the practitioner's body based on the accomplishing syllable. In the preceding part, as before, transform the 'A' syllable by using the five 'A' syllables to bless the practitioner's body. The five syllables that are blessed can transform, hence it is said to become Mahavairocana (Great Sun Buddha). In the extensive explanation, the verse 'Dwelling in the Yoga of the Principal Deity' and others clarify the placement of the syllables. The verse 'In Samadhi' and others clarify the function of the mind in contemplation. The five syllables of the five kinds of mantra heart-doors are the body. The majestic appearance seal is placed between the eyebrows. The 'A' syllable is the fruit of a hundred lights. Opening the stainless eye, one sees the principle of the purity of nature, sitting in the palace of non-birth. The verse 'The 'A' syllable pervades golden color' and others clarify the color of the syllable and its placement. Here, using it as a vajra wheel means the vajra wheel at the four corners where the syllable is placed. The color of the syllable is slightly lighter. Blessing the ** means the mantra practitioner's waist. Yoga means the Buddha's body and my body are not different, hence it is called yoga. 'Seat' means relying on the Buddha's sitting posture. The yoga of water and others can be understood. The verse '[金*(离-禸+ㄆ)]' and others clarify the yoga of compassionate water. 'Mist gathering' means the practitioner aligns themselves. Also, 'mist gathering' means the full moon wheel where the syllable is placed. The verse beginning with the 'Lam' syllable clarifies the yoga of wisdom fire. The triangle in the middle clarifies the placement of the syllable. The color of the syllable is slightly lighter. The verse beginning with the 'Ham' syllable clarifies the yoga of freedom. The wind wheel is the half-moon wheel where the syllable is placed. The verse beginning with the 'Kha' syllable clarifies the yoga of great emptiness. 'Thinking of forming all colors' means not only does the syllable form all colors, but the four corners where the syllable is placed also form all colors. The syllable and the places are slightly lighter. The king who illuminates with a hundred lights has a dotted 'A' syllable. The stainless one is the 'Ram' syllable. 'The place where the heart-moon is round and bright' is the place of the principal deity's heart seen by those who contemplate and recite. If one contemplates without form, what is observed is one's own complete heart. 'Garland of sounds' means the seed syllable is placed in the middle, and the remaining syllables surround it. 'Those who uphold it wherever they are' refers to their own principal deity's mantra. Ninth. --------------------------------------------------------------------------------
Chinese
段中释迦如来真言门。次释迦如来入于宝处三昧。宝从彼出名为宝处。犹如大海出种种宝。若至彼州。则随意所须无所不足也。佛入此三昧已。从其面门出种种光。光中现此真言。乃至普遍一切佛刹。余真言当知皆如此说也。 萨嚩讫隶奢(一切烦恼也)泥苏驮那(摧伏也。通上句云摧伏一切烦恼也)萨嚩达么(一切法也)嚩势多补罗钵多(得自在也。通上句云于诸法中而得自在也。以除诸障故)伽伽那(虚空也)娑(入)摩(平声中有阿声)娑(入)摩(娑摩是平等义。即是等同虚空也。行等空无边清净也。于一切自在无碍同于虚空也。下句与阿相连是无等也。不等者即是二乘以有所阙故名无等。即是施权意也) 然此真言以初萨字为体。娑(入)是漏义立是坚义。入阿字门即无漏无坚。若有坚牢即是生灭坏破之法。若令同于阿字。此坚本来不生。即是诸法之中而得自在。等于虚空能为一切宝州也。私谓释迦以大悲力于周体密致犹如金刚。一阐底等亦令破坏此见而入佛法。施其大宝之愿岂非于诸法中而得自在能破一切坚牢也。如是者。于毗卢遮那释迦牟尼法中念诵者如所庄严身也。本经者简别经也。亦当如前方便者此经也。字门观者种子也。若依此如来行者。简菩萨金刚等也。大悲胎藏者。如来大悲业 现代汉语译本： 段中是释迦如来真言门。接下来，释迦如来进入宝处三昧（珍宝出现的地方）。珍宝从那里出现，因此得名宝处。这就像大海中涌现各种珍宝一样。如果到达那个地方，那么一切所需之物都会充足无缺。佛陀进入此三昧之后，从面门放出各种光芒。光芒中显现出此真言，乃至遍布一切佛刹（佛所居住的国土）。其他的真言，应当知道也都是这样说的。 萨嚩（一切）讫隶奢（烦恼）泥苏驮那（摧伏。整句意为摧伏一切烦恼）。萨嚩（一切）达么（法）嚩势多补罗钵多（得自在。整句意为在一切法中获得自在，因为消除了各种障碍）。伽伽那（虚空）娑（入）摩（平声中有阿声）娑（入）摩（娑摩是平等的意思，也就是等同于虚空。行为等同于虚空的无边清净。在一切事物中自在无碍，如同虚空。下句与阿字相连，表示无等，也就是没有可以与之相比的，因为二乘（声闻乘和缘觉乘）有所欠缺，所以称为无等，也就是施展权宜之法）。 然而，这个真言以最初的萨字为本体。娑（入）是‘漏’的意思，立是‘坚’的意思。进入阿字门，就是无漏无坚。如果存在坚固，那就是生灭坏灭之法。如果使其等同于阿字，那么这种坚固本来就不会产生，也就是在一切法中获得自在，等同于虚空，能够成为一切珍宝之州。我认为，释迦牟尼佛以大悲之力，使周身紧密如金刚。即使是一阐提（断绝善根的人），也能令其破除这种见解而进入佛法，施予他们大宝的愿望，这难道不是在一切法中获得自在，能够破除一切坚固吗？像这样，在毗卢遮那佛（光明遍照佛）和释迦牟尼佛的法中念诵的人，就像所庄严的身一样。本经是简别之经。也应当像前面的方便法那样，就是此经。字门观就是种子。如果依照这位如来修行，就是简别菩萨、金刚等。大悲胎藏，就是如来的大悲之业。
English
English version: This section concerns the Shākyamuni Tathāgata’s mantra door. Next, Shākyamuni Tathāgata enters the Samādhi of the Treasure Place (a place where treasures appear). Treasures emerge from there, hence the name Treasure Place. It is like various treasures emerging from the great ocean. If one reaches that place, then all that is needed will be abundant and complete. After the Buddha enters this Samādhi, various lights emanate from his face. Within the light, this mantra appears, even pervading all Buddha-kṣetras (lands where Buddhas reside). Know that other mantras are spoken of in the same way. Sarva (all) kleśa (afflictions) ni-sūdana (destroying. The whole phrase means destroying all afflictions). Sarva (all) dharma (laws) vaśitā-prāpta (attaining mastery. The whole phrase means attaining mastery over all dharmas, because various obstacles are eliminated). Gagana (space) sa (entering) ma (even tone with an 'a' sound) sa (entering) ma (Sama means equality, which is equivalent to space. Conduct is equal to the boundless purity of space. Being free and unhindered in all things, like space. The following phrase is connected to the letter 'a', indicating unequaled, meaning there is nothing comparable, because the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) are lacking, hence the name unequaled, which is the expedient means). However, this mantra takes the initial letter 'sa' as its essence. 'Sa' (entering) means 'leakage,' and 'li' means 'firmness.' Entering the 'a' letter door means no leakage and no firmness. If there is firmness, then it is the law of arising, ceasing, decay, and destruction. If it is made equal to the letter 'a,' then this firmness will not arise originally, which means attaining mastery in all dharmas, being equal to space, and being able to become a treasure state for all. I believe that Śākyamuni Buddha, with the power of great compassion, makes his whole body as dense as diamond. Even an icchantika (one who has severed their roots of goodness) can be made to break this view and enter the Buddha-dharma, bestowing upon them the wish of great treasure. Is this not attaining mastery in all dharmas, being able to break all firmness? Like this, those who recite in the dharma of Vairocana Buddha (the Buddha of all-pervading light) and Śākyamuni Buddha are like an adorned body. This sutra is a sutra of distinction. It should also be like the previous expedient means, which is this sutra. The letter-door contemplation is the seed. If one practices according to this Tathāgata, it is distinguishing Bodhisattvas, Vajras, etc. The Garbhadhātu of Great Compassion is the karma of the Tathāgata's great compassion. --------------------------------------------------------------------------------
Chinese
也。王者毗卢遮那是也。得阿阇梨灌顶者。得传法阿阇梨灌顶也。如律中受具足戒。持明灌顶者。如律中未受具戒者。但自作本尊真言印念诵。不得广行学也。若欲得遍学者。至蒙佛加被至诚念诵。得加被已后。请传法阿阇梨得蒙遍学阿阇梨灌顶。乃能广行。四支禅者本尊等也。非但灭烦恼。于修行者具足法则也。本法者入佛三昧耶等也。十段中有五种门。初二句总。本尊之所住者。三部等中得何尊。漫荼罗位者。随得本尊造坛尔。次二句释。彼形色者本尊色也。依此瑜伽者。本尊金色坛金色。本尊郁金坛郁金。二初二句总标。次二句略释。有三种者。从因至果有三种义。于其中间寂灾者。亦心念诵故。悟三毒烦恼不生言寂灾也。增益者。悟烦恼不生智即是佛果。得佛果故言增益也。降伏心者有二义。一得佛已后烦恼不起言降伏也。二以不起故能摄万德。亦有摄召义也。三纯素等二句释彼色形。凡四分者。素者圆场也。角者方场也。赤者三角场也。深玄者八角场也。即是莲华场也。纯色二种字通四场也。北面等八句广释悉地作用。住莲华座者。结跏坐是。所谓先左脚着右髀上。后右脚着左髀上也。吉祥坐者。右脚着左髀上。亦言半跏坐是也。在贤坐者。蹲坐双脚跟着身后分至地是也。蹲坐者。后分不至地。以右脚跟支 现代汉语译本： 也。王者即是毗卢遮那（Vairocana，意为光明遍照）佛。得到阿阇梨（Acharya，意为导师）灌顶的人，才能得到传法阿阇梨的灌顶。如同在律宗中受具足戒一样。持明灌顶，如同律宗中未受具足戒的人，只能自己修习本尊的真言和手印念诵，不能广泛学习。如果想要广泛学习，就要至诚念诵，蒙受佛的加持。得到加持之后，请传法阿阇梨给予蒙遍学阿阇梨灌顶，才能广泛修行。四支禅指的是本尊等等。不仅仅是灭除烦恼，对于修行者来说，是具足法则的。本法指的是进入佛的三昧耶（Samaya，意为誓约）等。十段中有五种门。最初两句是总说。本尊所居住的地方，在三部（佛部、莲花部、金刚部）等中得到哪尊。漫荼罗（Mandala，意为坛城）的位置，是随着得到的本尊来建造坛城。接下来的两句是解释。彼形色指的是本尊的颜色。依照此瑜伽（Yoga，意为相应），本尊是金色，坛城也是金色；本尊是郁金色，坛城也是郁金色。最初两句是总标。接下来的两句是简略解释。有三种，是从因到果有三种意义。在其中间，寂灾，也是因为心念诵的缘故，领悟到三毒烦恼不生，所以说寂灾。增益，是领悟到烦恼不生，智慧就是佛果。得到佛果，所以说增益。降伏心有两种意义。一是成佛之后，烦恼不再生起，所以说降伏。二是因为不起烦恼，所以能够摄取万德，也有摄召的意义。纯素等两句解释彼色形。凡四分，素指的是圆场。角指的是方场。赤指的是三角场。深玄指的是八角场，也就是莲华场。纯色两种字可以通用在四种场中。北面等八句广泛解释悉地（Siddhi，意为成就）的作用。住莲华座，就是结跏趺坐。所谓先将左脚放在右大腿上，然后将右脚放在左大腿上。吉祥坐，是将右脚放在左大腿上，也叫半跏趺坐。在贤坐，是蹲坐，双脚脚跟在身后分开至地。蹲坐，是后部分不至地，用右脚跟支撑。
English
English version: Also, the king is Vairocana (meaning 'illuminating everywhere'). One who has received the Acharya (meaning 'teacher') initiation can receive the Dharma-transmitting Acharya initiation. It is like receiving the full precepts in the Vinaya school. The Vidyadhara (mantra holder) initiation is like one who has not received the full precepts in the Vinaya school, who can only practice the mantra and mudra recitation of their own chosen deity and cannot study widely. If one wishes to study widely, one must sincerely recite mantras until blessed by the Buddha. After receiving the blessing, one should request the Dharma-transmitting Acharya to grant the all-encompassing Acharya initiation, and then one can practice widely. The four-limbed samadhi refers to the chosen deity, etc. It is not only the extinguishing of afflictions, but also the complete set of rules for practitioners. The original Dharma refers to entering the Samaya (meaning 'vow') of the Buddha, etc. There are five gates in the ten sections. The first two sentences are a general statement. Where the chosen deity resides, which deity is obtained from the three families (Buddha family, Lotus family, Vajra family), etc. The position of the Mandala (meaning 'sacred circle'), is to build the altar according to the chosen deity obtained. The next two sentences are an explanation. 'That form and color' refers to the color of the chosen deity. According to this Yoga (meaning 'union'), if the chosen deity is golden, the altar is also golden; if the chosen deity is turmeric-colored, the altar is also turmeric-colored. The first two sentences are a general heading. The next two sentences are a brief explanation. There are three types, meaning three kinds from cause to effect. Among them, pacifying disasters is also because of reciting with the mind, realizing that the three poisons of afflictions do not arise, hence the term 'pacifying disasters'. Increasing benefits is realizing that afflictions do not arise, and wisdom is the fruit of Buddhahood. Because one obtains the fruit of Buddhahood, it is called 'increasing benefits'. Subduing the mind has two meanings. First, after becoming a Buddha, afflictions no longer arise, hence the term 'subduing'. Second, because afflictions do not arise, one can gather all virtues, and it also has the meaning of summoning. The two sentences 'pure white' etc. explain that form and color. Generally, there are four divisions. 'White' refers to a circular field. 'Angular' refers to a square field. 'Red' refers to a triangular field. 'Deep dark' refers to an octagonal field, which is the lotus field. The two words 'pure color' can be used in all four fields. The eight sentences from 'north-facing' etc. extensively explain the function of Siddhi (meaning 'accomplishment'). 'Residing on a lotus seat' is the lotus position. That is, first placing the left foot on the right thigh, and then placing the right foot on the left thigh. The auspicious seat is placing the right foot on the left thigh, also called the half-lotus position. The worthy seat is squatting with both heels separated behind the body to the ground. Squatting is when the rear part does not reach the ground, supporting with the right heel. --------------------------------------------------------------------------------