English
English version ‘Courageous’ means vowing to liberate all sentient beings; my vow will not cease until the realm of sentient beings is exhausted. ‘Bathing according to the Dharma’ means that external bathing must use fragrant water. Or, for those who do not perform external bathing, internal bathing is understanding the Dharma of no-self, which is the true essence of bathing. In the second separate explanation, there are fifteen true words, which are the fifteen gates. Each gate has verses and mantras. ‘The quiet and empty place in the chanting room’ refers to the altar built in places like Miaoshan (Wonderful Mountain), Fufeng (Assistant Peak), etc., used for chanting to achieve Siddhi (accomplishment). ‘Scattering wonderful flowers, etc.’ means that whatever is offered should be carefully distinguished according to the nature and category of the deities and the position of the Mandala, etc. The colors, fragrances, tastes, and textures should be pleasing to people's hearts. Among the three colors of white, yellow, and red, the Tathagata family should use white, the Lotus family should use yellow, and the Vajra family should use red. Secondly, according to the position of the Mandala, the round altar should use white, the square altar should use yellow, and the triangular altar should use red. The worldly deities should use red. Padmas (lotuses) are red lotuses, and blue, yellow, white, and other aquatic lotuses can all be used to offer to the deities. The Nagapuspa (Dragon Tree Flower), the Maitreya Buddha attained enlightenment under this tree. Directly called the Dragon Flower, it is the flower revered by the Naga (Dragon) clan. There are quite a few of these flowers in the West. The Kimsuka flower and the Sal tree flower are all native to India and not found here. As long as it is pleasing to people's hearts and considered auspicious in the world, it can be offered. It should be carefully distinguished in every detail. Collect these flowers to make garlands, used for mixed decoration, either attached or knotted. Because of the practitioner's diligent, pure, and sincere heart, it will make the deities happy and protect them. ‘The place where it is placed’ refers to the hall built earlier. ‘The scripture’ refers to the Mahavairocana Sutra. ‘Should be based on the direction where the principal deity is located’ One explanation is that it refers to the direction where the principal deity is located in the chanting hall. Another explanation is that it refers to the direction randomly manifested in the ten directions of the world, such as Bhaisajyaguru (Medicine Buddha) in the East, Amitabha in the West, Manjushri in Qingliang Mountain, etc. ‘Dwelling with one mind’ refers to focusing on the principal deity, not taking your eyes off it for a moment, etc. ‘The five wheels’ refer to the five limbs in the body. ‘Taking refuge’ means that life, which is valued by sentient beings, is the most precious, and this treasure is offered to the Three Jewels, using mantras, mudras, etc. ‘Pure karma of body, speech, and mind’ means abandoning life and surrendering to the deities, purifying speech. --------------------------------------------------------------------------------
Chinese
业也。真言中作礼方便者。由此作礼真实言者。真言即是实相智。诸尊以实相智为身心。以实相智真言诵。即遍至实相智尊。实相智尊一时顿受真言礼。故言即能遍礼十方佛。右膝着地以下一段出罪方便真言门。诵真言同前。实相智自无罪。若执有罪。此智能令解无罪。是故言出罪。南无十方三世佛以下第三归依方便真言门。此真言智外无妄。外无妄处即是真言。自身若诵此真言悟自真。故言归依。亦有诵真言。颂中南无者。度我也亦云礼敬也。三种常身者。法身等三身。悟生死本不生故言常身也。正法藏者。正者蕳邪。法者轨则。藏者含恒沙德也。大心众者。菩萨乘也。我净此身离诸垢以下第四施身方便真言门。亦有诵真言。真身以外无别身。三世如来亦同体。众生妄执有别身。此真言门能令解我身佛身等无别。故言施身。净菩提心胜愿宝已下第五发菩提心方便真言门。有诵真言长行。我身佛身既无别。佛菩提智同我智。此真言令悟此法。能令知云发菩提。增加者能显真言义加也。菩提心者自性清净自觉也。心者中实义也。故云离一切等也。蕴者五蕴也。界者十八界也。处者十二处也。能执者妄心也。所执者妄境也。舍离也。法无我有者离妄境等也。自心平等者无妄想也。又自心者妄想自心也。平等者妄想自心本不 现代汉语译本： 是‘业’（Karma）啊。在真言（Mantra）中，作为礼拜的方便法门，通过这礼拜真实之语，真言即是实相智（Reality Wisdom）。诸尊（Devas）以实相智为身心，以实相智真言诵念，即能普遍到达实相智尊。实相智尊一时顿然接受真言的礼敬，所以说真言即能普遍礼敬十方佛。右膝着地以下一段是出罪方便真言门。诵念真言与前相同。实相智本身没有罪，如果执着于有罪，此智能使你理解无罪。因此说‘出罪’。‘南无十方三世佛’以下是第三归依方便真言门。此真言智外没有虚妄，没有虚妄之处就是真言。自身如果诵念此真言，就能领悟自身的真实，所以说‘归依’。也有诵念真言，颂中‘南无’（Namo）的意思是度我，也说是礼敬。三种常身指的是法身（Dharmakaya）等三身（Trikaya）。领悟生死根本不生，所以说是‘常身’。正法藏（Saddharma-pitaka）中，‘正’是简别邪恶，‘法’是轨则，‘藏’是包含恒河沙数功德。大心众指的是菩萨乘（Bodhisattva-yana）。‘我净此身离诸垢’以下是第四施身方便真言门。也有诵念真言，真身之外没有别的身，三世如来（Tathagata）也与我同体。众生虚妄执着于有别的身，此真言门能使你理解我身、佛身等没有差别，所以说‘施身’。‘净菩提心胜愿宝’以下是第五发菩提心方便真言门。有诵念真言长行，我身佛身既然没有差别，佛的菩提智（Bodhi-jnana）与我的智慧相同。此真言能使你领悟此法，能让你知道什么是发菩提心。‘增加’是能显现真言的意义。菩提心（Bodhi-citta）是自性清净自觉。‘心’是中实之义，所以说远离一切等等。蕴（Skandha）指的是五蕴（Panca-skandha），界（Dhatu）指的是十八界（Astadasa-dhatu），处（Ayatana）指的是十二处（Dvadasayatana）。能执着的是妄心，所执着的是虚妄境界，舍离这些。法无我（Dharma-nairatmya）指的是脱离虚妄境界等等。自心平等指的是没有妄想。又，自心指的是妄想自心，平等指的是妄想自心本来。
English
English version: It is ‘Karma’ (业也). In the Mantra (真言), as a convenient method for prostration, through this prostration of truthful words, the Mantra is Reality Wisdom (实相智). The Devas (诸尊) take Reality Wisdom as their body and mind, and by reciting the Reality Wisdom Mantra, they can universally reach the Reality Wisdom Devas. The Reality Wisdom Devas instantly and completely receive the reverence of the Mantra, so it is said that the Mantra can universally pay homage to the Buddhas of the ten directions. The section from ‘right knee touching the ground’ onwards is the Mantra gate for the expedient means of expiating sins. Reciting the Mantra is the same as before. Reality Wisdom itself has no sin. If you cling to the idea of having sin, this wisdom can enable you to understand the absence of sin. Therefore, it is said ‘expiating sins.’ ‘Namo to the Buddhas of the ten directions and three times’ onwards is the third Mantra gate for the expedient means of taking refuge. Outside this Mantra wisdom, there is no falsehood. The place without falsehood is the Mantra. If one recites this Mantra, one can realize one's own truth, so it is said ‘taking refuge.’ There are also those who recite the Mantra, and in the verse, ‘Namo’ (南无) means to deliver me, and it is also said to be reverence. The three constant bodies refer to the Dharmakaya (法身) and the other two bodies of the Trikaya (三身). Realizing that the root of birth and death is not born, it is said to be the ‘constant body.’ In the Saddharma-pitaka (正法藏), ‘right’ distinguishes evil, ‘dharma’ is the rule, and ‘pitaka’ contains virtues as numerous as the sands of the Ganges. The great-minded assembly refers to the Bodhisattva-yana (菩萨乘). ‘I purify this body, free from all defilements’ onwards is the fourth Mantra gate for the expedient means of offering the body. There are also those who recite the Mantra. Outside the true body, there is no other body. The Tathagatas (如来) of the three times are also of the same essence as me. Sentient beings falsely cling to the idea of having separate bodies. This Mantra gate can enable you to understand that my body, the Buddha's body, etc., are not different, so it is said ‘offering the body.’ ‘Pure Bodhicitta, supreme wish jewel’ onwards is the fifth Mantra gate for the expedient means of generating Bodhicitta. There are those who recite the Mantra in prose. Since my body and the Buddha's body are not different, the Buddha's Bodhi-jnana (菩提智) is the same as my wisdom. This Mantra can enable you to realize this Dharma and can let you know what it means to generate Bodhicitta. ‘Increasing’ means being able to reveal the meaning of the Mantra. Bodhicitta (菩提心) is the self-nature, pure and self-aware. ‘Mind’ is the meaning of being central and real, so it is said to be apart from all, etc. Skandha (蕴) refers to the Panca-skandha (五蕴), Dhatu (界) refers to the Astadasa-dhatu (十八界), and Ayatana (处) refers to the Dvadasayatana (十二处). That which can cling is the deluded mind, and that which is clung to is the false realm. Abandon these. Dharma-nairatmya (法无我) refers to being free from false realms, etc. Self-mind equality refers to having no delusions. Also, self-mind refers to the deluded self-mind, and equality refers to the original nature of the deluded self-mind. --------------------------------------------------------------------------------
Chinese
生也。是故云能执所执乃至本来不生。如大空者。大慧日轮中无生死昼夜别。自性者慧日即为身。捧妄不生令同真性故云如也。此增加句译人赞叹梵本也。若能诵梵本者第一。依汉文得意读诵亦得。道场者寂场也。十方无量世界中以下第六随喜方便真言门。亦有诵真言。如实智自无有嫉。自无嫉智令无瞋嫉。至诚念诵此真智令不异真实之智。故言随喜方便法。我今劝请诸如来以下第七劝请方便真言门。颂真言同前。真智大悲恒利物。利物故降法雨。至诚念诵此真言令请法住世。故云劝请。愿令凡夫所住处以下第八奉请法身方便真言门。颂真言同前。法身恒住于本真。以恒住故令至法身。诵此真言直奉请。故云奉请方便法。所修一切众善业以下第九回向方便真言门。颂真言同前。本觉真智外无散。以无散故同回向。勤苦念诵此真言。归真本法云回向。复造所余诸福事以下第十入佛三昧耶明门。是生法之身也。此中有颂印真言。所余者念诵真言以外也。遍清净者。自三业中不净令不生也。哀愍救摄者。即是他三业中不净令不生也。心性者。如心本性自清净也。身随所应者。面向本尊也。又于三部五部中以何尊是我本尊者也。以安坐者。头顶鼻脐皆悉正直结跏及半坐等也。净除三业道者。不生三业不净即是道也。印者。真言 现代汉语译本： 生也是如此。因此说，能够执持所执，乃至本来不生。如同大空一样。在大慧日轮中，没有生死昼夜的区别。自性就是慧日本身。使虚妄不生，与真性相同，所以说‘如’。这句增加的话是译者赞叹梵文本。如果能诵读梵文本最好。依据汉文领会意思读诵也可以。道场就是寂静的场所。‘十方无量世界中’以下是第六个随喜方便真言门。也有诵读真言。如实智本身没有嫉妒。没有嫉妒的智慧，使人没有嗔恨嫉妒。至诚念诵这个真智，使之不异于真实的智慧。所以说随喜方便法。‘我今劝请诸如来’以下是第七个劝请方便真言门。颂真言与前面相同。真智大悲，恒常利益众生。利益众生，所以降下法雨。至诚念诵这个真言，使请来的法能够住世。所以说劝请。‘令凡夫所住处’以下是第八个奉请法身方便真言门。颂真言与前面相同。法身恒常安住于本真。因为恒常安住，所以能够到达法身。诵读这个真言直接奉请。所以说奉请方便法。‘所修一切众善业’以下是第九个回向方便真言门。颂真言与前面相同。本觉真智之外没有散乱。因为没有散乱，所以能够回向。勤苦念诵这个真言。归于真本之法，叫做回向。‘复造所余诸福事’以下是第十个入佛三昧耶明门。这是生法之身。这里面有颂、印、真言。所余的，是指念诵真言以外的。‘遍清净’是指，使自己三业中的不净不生起。‘哀愍救摄’是指，使他人三业中的不净不生起。‘心性’是指，如心本性自清净。‘身随所应’是指，面向本尊。又于三部五部中，以哪个尊是我本尊。‘以安坐’是指，头顶、鼻、脐都正直，结跏趺坐及半跏趺坐等。‘净除三业道’是指，不生起三业的不净，就是道。印，就是真言。