Chinese
左脚不至地。膝稍亚向前即是也。幖帜者印等也。性者本尊所住自体也。自体者自位也。形色本尊外相也。威仪者所持宝等也。随所应者。随本尊供何华香也。舍处远游者遣去是也。摧害者三角之场所作法也。莲华场作亦得。真言之初等八句转变真言门。此中初二句南么三曼多勃驮喃唵(某甲)𤙖发莎诃。谓念诵者三毒不着。今同不生故言寂灾也。次二句者南么三曼多勃驮喃。唵(某甲)𤙖发。谓实相法中有真实。行者取用吃法食故言摄召用。次一句南么三曼多勃驮喃。纳么(某甲)𤙖发。纳么。谓行者吃法食后。得法力故言增益用。次一句南么三曼多勃驮喃。𤙖发。谓行者得法力后。尘沙烦恼一时顿灭。故言降伏用。次句中通三处者。寂灾增益降伏之处。 真言事业品第五 四门同前。 初释名者。真言如前。事者差别也。业者造作。 二来意者。前品之中依于法则持诵。诵者必有真言事业。故此品中来。 三宗趣者。所谓本尊还归本处为宗也。真言饮食不茇天命。终归无相菩提为趣。 四释文者有十门。一上弘下化修供门。二从次持所造乃至我亦如是发愿。是如佛我修回向门。三从次当奉献乃至皆悉圆满。是献阏伽后送尊门。四从又应如前乃至无有异也。是被甲现修如佛门 现代汉语译本 左脚不要完全着地，膝盖稍微向前弯曲即可。‘幖帜’（biao zhi）指的是印章等物。‘性’指的是本尊（ben zun，deity）所居住的自体。‘自体’指的是自身所处的地位。‘形色’指的是本尊的外在形象。‘威仪’指的是所持有的宝物等。‘随所应者’指的是根据本尊应该供奉什么花香而定。‘舍处远游者’指的是遣送离开。‘摧害者’指的是在三角形的场所作法，也可以在莲花场作法。真言的最初等八句是转变真言之门。其中最初两句是‘南么三曼多勃驮喃 唵(某甲) 𤙖发莎诃’（na mo san man duo bo tuo nan ong (mou jia) hum fa suo he），意思是念诵者不会被贪嗔痴三毒所染着，现在一同不生起，所以说是寂灾。接下来两句是‘南么三曼多勃驮喃 唵(某甲) 𤙖发’（na mo san man duo bo tuo nan ong (mou jia) hum fa），意思是实相法中具有真实，修行者取用吃法食，所以说是摄召用。再下一句是‘南么三曼多勃驮喃 纳么(某甲) 𤙖发 纳么’（na mo san man duo bo tuo nan na mo (mou jia) hum fa na mo），意思是修行者吃法食后，得到法的力量，所以说是增益用。再下一句是‘南么三曼多勃驮喃 𤙖发’（na mo san man duo bo tuo nan hum fa），意思是修行者得到法的力量后，如尘沙般的烦恼一时顿灭，所以说是降伏用。最后一句中贯通三处，指的是寂灾、增益、降伏之处。 真言事业品第五 四门与前面相同。 首先解释名称，‘真言’如前所述。‘事’指的是差别。‘业’指的是造作。 其次说明来意，前一品中依据法则持诵，诵者必然有真言事业，因此有此品。 再次说明宗趣，所谓本尊回归本处是宗。真言饮食不违背天命，终归于无相菩提是趣。 最后解释经文，共有十门。一是上弘下化修供门。二是紧接着‘从次持所造乃至我亦如是发愿’，是如佛我修回向门。三是紧接着‘从次当奉献乃至皆悉圆满’，是献阏伽（a qie，water for offering）后送尊门。四是紧接着‘又应如前乃至无有异也’，是被甲现修如佛门。
English
English version The left foot should not fully touch the ground; the knee should be slightly bent forward. 'Piao Zhi' (幖帜) refers to seals and the like. 'Xing' (性) refers to the self-nature where the Ben Zun (本尊, deity) resides. 'Zi Ti' (自体) refers to one's own position. 'Xing Se' (形色) refers to the external form of the Ben Zun. 'Wei Yi' (威仪) refers to the treasures held, etc. 'Sui Suo Ying Zhe' (随所应者) refers to what flowers and incense should be offered according to the Ben Zun. 'She Chu Yuan You Zhe' (舍处远游者) refers to sending away. 'Cui Hai Zhe' (摧害者) refers to performing rituals in a triangular place; it can also be done in a lotus field. The first eight sentences of the mantra are the door of transforming mantras. Among them, the first two sentences are 'Na Mo San Man Duo Bo Tuo Nan Ong (Mou Jia) Hum Fa Suo He' (南么三曼多勃驮喃 唵(某甲) 𤙖发莎诃), meaning that the reciter will not be tainted by the three poisons of greed, anger, and ignorance; now they do not arise together, so it is said to be pacifying disasters. The next two sentences are 'Na Mo San Man Duo Bo Tuo Nan Ong (Mou Jia) Hum Fa' (南么三曼多勃驮喃 唵(某甲) 𤙖发), meaning that there is truth in the reality of Dharma, and practitioners take and eat the Dharma food, so it is said to be for summoning. The next sentence is 'Na Mo San Man Duo Bo Tuo Nan Na Mo (Mou Jia) Hum Fa Na Mo' (南么三曼多勃驮喃 纳么(某甲) 𤙖发 纳么), meaning that after practitioners eat the Dharma food, they obtain the power of Dharma, so it is said to be for increasing benefits. The next sentence is 'Na Mo San Man Duo Bo Tuo Nan Hum Fa' (南么三曼多勃驮喃 𤙖发), meaning that after practitioners obtain the power of Dharma, afflictions like dust and sand are instantly extinguished, so it is said to be for subduing. The last sentence connects the three places, referring to the places of pacifying disasters, increasing benefits, and subduing. Chapter Five: The Karma of Mantra The four doors are the same as before. First, explain the name: 'Mantra' is as mentioned before. 'Karma' refers to differences. 'Ye' (业) refers to creation. Second, explain the intention: In the previous chapter, one recites mantras according to the rules, and the reciter will inevitably have the karma of mantra, hence this chapter. Third, explain the purpose: The so-called return of the Ben Zun to its original place is the purpose. Mantra food does not violate the mandate of heaven, and ultimately returns to formless Bodhi, which is the interest. Finally, explain the text, which has ten doors. First, the door of propagating upwards and transforming downwards, cultivating offerings. Second, following 'Cong Ci Chi Suo Zao Nai Zhi Wo Yi Ru Shi Fa Yuan' (从次持所造乃至我亦如是发愿), is the door of cultivating dedication like the Buddha. Third, following 'Cong Ci Dang Feng Xian Nai Zhi Jie Xi Yuan Man' (从次当奉献乃至皆悉圆满), is the door of sending the deity after offering A Qie (阏伽, water for offering). Fourth, following 'You Ying Ru Qian Nai Zhi Wu You Yi Ye' (又应如前乃至无有异也), is the door of being armored and practicing like the Buddha. --------------------------------------------------------------------------------
Chinese
。五从次复起增乃至不应饮啖。是自住佛身读经门。六从次奉抟食乃至真言所说。是抟食奉献本尊门。七从复诵施十力乃至休息少时。是诵十力明本尊瑜伽饮食门。八从复当礼拜乃至随类悉地。是修业无间得益门。九从常依内法而澡浴乃至是谓世间之悉地。是净水澡浴摧障门。十从次说无相最殊胜乃至当得出世间成就。是无相最胜证请门。第一段中如前事业者。不动尊真言印也。作金刚萨埵身者。用鑁字成身也。第二段中证知解了者。内证境界也。如来大住者。本不生处也。兴大悲愿者。自所得理欲与一切众生也。第三段中各当随所安者。从本不生来今还本不生。后复垂哀赴者。赴为众生来。后请还度我不舍去也。若深密释者。既自作本尊。何时离佛海也。法界本性者囕字也。明者真言也。印者手印也。三印者入佛法界萨埵也。皆悉圆满。于明相中入道场坐时事了也。日中初夜亦复如是。第四段中又应以下叹依法念诵者德也。第五段中次复起增上心以下于出道场以后外读经处事业也。观世者菩萨名也。莲华者莲华部主也。眼者诸佛眼门也。本性加持者。本尊种子印等也。观自在种子心真言门。娑是诸漏。傍有二点即是阿。除遣诸漏。无漏观故自在也。观音菩萨真言门。次观音菩萨入于普观(去声)三昧。住是平等无所 现代汉语译本：五、从这次序再次开始，逐渐增加，乃至不应该饮食。这是安住于佛身，读诵经典之门。 六、从这次序奉献抟食，乃至真言所说。这是抟食奉献本尊之门。 七、从再次诵持十力，乃至休息片刻。这是诵持十力，阐明本尊瑜伽饮食之门。 八、从再次应当礼拜，乃至随其种类皆得成就。这是修习行业，无有间断而得利益之门。 九、从常依内在之法而沐浴，乃至这被称为世间的成就。这是以净水沐浴，摧伏障碍之门。 十、从这次序宣说无相最为殊胜，乃至当可获得出世间的成就。这是无相最为殊胜的证悟祈请之门。 第一段中所说的‘如前事业’，指的是不动尊（Acalanātha）真言和手印。‘作金刚萨埵（Vajrasattva）身’，指的是用‘鑁’（vaṃ）字来成就自身。 第二段中所说的‘证知解了’，指的是内证的境界。‘如来大住’，指的是本不生之处。‘兴大悲愿’，指的是自己所证得的真理，想要给予一切众生。 第三段中所说的‘各当随所安’，指的是从本不生而来，如今还归本不生。‘后复垂哀赴’，指的是为了众生而来。‘后请还度我不舍去也’，指的是祈请本尊返回来度化我，不要舍弃离去。如果进行深密的解释，既然自己已经作为本尊，何时离开佛陀的法海呢？法界的本性是‘囕’（hrāṃ）字。‘明’指的是真言。‘印’指的是手印。‘三印’指的是进入佛法界，成为萨埵。都完全圆满，在明相中进入道场安坐时，事情就完成了。日中和初夜也同样如此。 第四段中，又应当以下面的内容赞叹依法念诵者的功德。 第五段中，从‘次复起增上心’以下，是关于出道场以后，在外读经之处所应进行的事业。‘观世’指的是菩萨的名称。‘莲华’指的是莲华部的部主。‘眼’指的是诸佛的眼门。‘本性加持’指的是本尊的种子字、手印等等。观自在（Avalokiteśvara）的种子字心真言之门。‘娑’（sa）是诸漏。旁边有两个点，就是‘阿’（ā），用来去除诸漏。因为是无漏的观，所以是自在的。观音菩萨（Avalokiteśvara Bodhisattva）的真言之门。其次，观音菩萨进入普观三昧，安住于平等，没有...
English
English version: Five, from this sequence, start again, gradually increasing, until one should not eat or drink. This is the gate of abiding in the Buddha's body and reciting scriptures. Six, from this sequence, offer the piṇḍapāta (lump of food), up to what is said in the mantra. This is the gate of offering the piṇḍapāta to the principal deity (Iṣṭadevatā). Seven, from reciting the ten powers (daśabala) again, up to resting for a short time. This is the gate of reciting the ten powers, clarifying the principal deity's yoga and diet. Eight, from again, one should prostrate, up to all kinds of siddhis (accomplishments). This is the gate of cultivating karma without interruption and gaining benefits. Nine, from constantly relying on the inner dharma for bathing, up to this is called worldly siddhi. This is the gate of purifying water bathing and destroying obstacles. Ten, from this sequence, explaining the unsurpassed nature of non-form, up to one will attain supramundane accomplishment. This is the gate of realizing and requesting the unsurpassed non-form. In the first section, 'the previous activities' refer to the mantra and mudrā (hand seal) of Acalanātha (Immovable Protector). 'Making the body of Vajrasattva (Diamond Being)' refers to using the syllable 'vaṃ' to accomplish the body. In the second section, 'knowing and understanding' refers to the realm of inner realization. 'The great abiding of the Tathāgata (Thus Gone One)' refers to the place of non-origination. 'Raising great vows of compassion' refers to wanting to give the truth one has attained to all sentient beings. In the third section, 'each should abide where they are comfortable' refers to coming from non-origination and now returning to non-origination. 'Later, showing compassion and responding' refers to coming for the sake of sentient beings. 'Later, please return to liberate me and do not abandon me' refers to requesting the principal deity to return to liberate me and not abandon me. If one gives a profound explanation, since one has already become the principal deity, when does one leave the Buddha's ocean of dharma? The nature of the dharmadhātu (realm of dharma) is the syllable 'hrāṃ'. 'Mantra' refers to the true words. 'Mudra' refers to the hand seal. 'The three seals' refer to entering the realm of the Buddha's dharma and becoming a sattva (being). All are completely fulfilled; when entering the maṇḍala (sacred enclosure) and sitting down in the light of dawn, the matter is completed. It is the same at midday and the first night. In the fourth section, one should also praise the merits of those who recite according to the dharma with the following content. In the fifth section, from 'next, again, arise with increased mind' onwards, it is about the activities to be performed outside the maṇḍala, in the place where scriptures are read. 'Avalokiteśvara (The one who perceives the world's sounds)' refers to the name of the Bodhisattva. 'Lotus' refers to the lord of the lotus family. 'Eye' refers to the eye-gate of all Buddhas. 'Blessing of inherent nature' refers to the seed syllable, mudrā, etc., of the principal deity. The gate of the seed syllable heart mantra of Avalokiteśvara. 'Sa' is all outflows. With two dots next to it, it is 'ā', used to remove all outflows. Because it is outflow-free contemplation, it is self-mastery. The mantra gate of Avalokiteśvara Bodhisattva. Next, Avalokiteśvara Bodhisattva enters the Samadhi of Universal Observation, abiding in equality, without... --------------------------------------------------------------------------------
Chinese
不遍名为普入。以此普眼而观众生。故名观自在者。入此三昧已。从其心出种种光。光中现是诸法门真言也。 萨嚩怛他竭多(即是一切如来。谓十方三世诸佛也)嚩路吉多(观也。同彼佛所观故名诸如来之观。即是平等观也即是普观也)羯噜拏(悲义也)么也(体也。所谓大悲为体也。犹如金人以彼自体。纯是金故名为金人。此菩萨亦尔纯以大悲为体也)啰啰啰 啰是尘义。入阿字门即是无尘也。所以三重者。谓除凡夫二乘尘障。𤙖是恐怖义。以大威猛自在之力怖彼三重尘障。令得除净而同佛眼也。阇此最后字。是种子也。诸字皆为释此字义。即生不生是阇字义也。或以初萨字为体。亦同得用之。是惊觉义也。吽字中有诃字。是欢喜义。上有大空点。是三昧。下有字亦三昧。上者三世诸佛皆同此观三昧中行也。故名等观也。第六段中抟食者。抟是节量食也。随意食法者。凡有饭四分。一供养本尊。二行者自分。三同学者来可食。四为饥贫济。若待同学不来者。行者自食亦得。增减者动也。悦泽者妙面完色也。第七段中如是者十力明也。真言心者不动种子。休息者眠也。第八段中忏者此云请受也。悔者解也。复当礼拜者。日中入道场时也。乃至者日中念诵以后出道场时也。恒依是住者。一日三时念诵不阙 也。后日分者初入道场时也。事业金刚者鑁字严身也。次当运心者。初夜入道场。至中夜念诵了时也。系意在明者。欲睡眠时。出入息中以用种子字在其中也。何以故。睡眠自作本尊三昧睡故。本尊息即是真言故。若如是睡者。尘沙三昧从睡得故。恒沙功德从睡悟故。睡觉不离佛海故。此人即是金刚法界宫中人也。床上者若好水土行者地中卧亦得。若恶水土损其行者床上亦得。然者不得太高。何以故。本尊道场着地。不令人坐太高故。若下床得损腰。离损故。若自作本尊三昧者不论高下故。圣凡不别。故论高下者著相凡也。得名号者非人间也。十方佛国佛边也。展者策也。第九段中常依内法者。著相凡夫不知外法空。何况知空亦空。若能解了外相空。渐入实相法平等无取舍故。如经所说阿字门等也。而澡浴者。若能得悟尘劳空寂。最净浴也。触食者。若能悟人法皆空。所成食等何有触也。若有行者起念动心即须羞。若能得羞离生死饭故得阿字等故。若起念吃食净念乃吃。若得不触食等要知食空。已上食等为乞食念诵者说也。住持是身有二。一为护他故。二除自执故。法界心者。画着流水中安字。以下住若坐若立。取安字处水浴也。不动等者。不动降三世各用亦得。双用亦得。护方等者。辟除结界也。自性观者自作本尊 也。转者遍也。持者诵也。默然者有三处。一食时。二大小便时。三洗浴时。降三世种子真言门。诃字是行。加阿声是极行。以此除遣诸行。则是不行一切行。故有除义。以此能降三世也。降三世明王真言门。次降三世明王真言皆是毗卢遮那如来住于法幢高峰加持三昧。如初序品中说也。如来说此二明。皆是彼诸佛三昧。为令行人初发菩提心守护增长。令至成佛果圆终不退失堕在非道者。即不动明王是。为降伏世间难调众生故。即降三世明王是也。故次说之。所谓三世者。世者名贪瞋痴。降此三毒名降三世。又如由过去贪故。今受此贪报之身。复生贪业受未来报。三毒皆尔。名为降三世也。复次三世者名为三界。谓毗卢遮那如来始从有顶迄至于下地从上向下。于一一天处皆化作无量眷属大天之主。令胜彼天百千万倍。彼怖未曾有。更有何众生而胜我耶。乃至以法而降伏之。次第而下。以能降伏三世界主故。名降三世明王也。 诃诃诃(诃是行义是喜义。是三行者。即是三乘人行也。此字入阿字门即此三行本来不生。由本不生故即越此三行。是为佛行也)毗萨么(二合)曳(此是奇哉怪哉之义也如佛常教以慈对治于瞋。以无贪治贪。以正见除邪见。今乃以大忿瞋而除忿瞋。以大贪除一切贪。此则最难信难解。故言 现代汉语译本 也。转的意思是普遍。持的意思是诵读。默然有三个场合：一是吃饭时，二是大小便时，三是洗澡时。降三世种子真言门。诃字是行，加上阿声是极行。用这个来去除各种行为，就是不行一切行。所以有去除的意义。用这个能降伏三世。降三世明王真言门。其次，降三世明王真言都是毗卢遮那如来住在法幢高峰，加持三昧。就像最初的序品中所说的那样。如来说这两个明王，都是诸佛的三昧，为了让修行人最初发起菩提心，守护增长，直到成就佛果圆满，始终不退失，不堕落在非道中。不动明王就是这样，为了降伏世间难以调伏的众生。降三世明王也是这样。所以接着说这个。所谓三世，世指的是贪嗔痴。降伏这三种毒，叫做降三世。又比如因为过去贪婪的缘故，现在承受这种贪婪的报应之身，又产生贪婪的业，承受未来的报应。贪嗔痴三种毒都是这样，叫做降三世。再次，三世指的是三界。就是说毗卢遮那如来从有顶天开始，一直到下界，从上到下，在每一层天都化作无量眷属大天之主，让他们胜过那些天百千万倍。那些天神感到恐惧，觉得前所未有，心想：还有什么众生能胜过我呢？于是用佛法来降伏他们，次第而下。因为能降伏三世界之主，所以叫做降三世明王。 诃诃诃（诃是行的意思，也是喜悦的意思，是三行者，也就是三乘人所行。这个字进入阿字门，就是说这三种行本来不生。因为本来不生，所以就超越这三种行，这就是佛的行为了）。毗萨么（二合）曳（这是奇哉怪哉的意思。比如佛经常教导用慈悲来对治嗔恨，用无贪来对治贪婪，用正见来去除邪见。现在却用大忿怒来去除忿怒，用大贪婪去除一切贪婪，这真是最难相信，最难理解的，所以说