English
English version: It will surely be protected and cared for by all Buddhas and Bodhisattvas. Or it could be reciting the names of all Devas (gods), Maras (demons), Brahmas (creator gods), and the kings of ghosts and spirits. By reciting their names, their subordinates will respect their masters and dare not cause trouble. Moreover, mantras are like secret codes in the military; when the code is called out, there is an immediate response, and no one dares to disobey. Furthermore, a mantra is also a wish, hoping that this matter will ultimately be successful. It's like the Euodynerus (a type of wasp) wishing to the rice stem borer (a type of pest), saying 'Be like me, be like me.' This sound of 'Be like me,' is constantly in mind, continuously, and the various insects, influenced by it, unknowingly transform into Euodynerus. The Buddhas and Bodhisattvas influence all sentient beings with compassionate teachings, so sentient beings unknowingly leave suffering and attain happiness, transforming from ordinary to sage. It's like what the Great Compassion Bodhisattva Dharani says: 'It's like a miraculous elixir, turning iron into gold; reciting and upholding the Dharani transforms the ordinary into the sage.' This is what it means. Amrita-rāja Bodhisattva (甘露王菩萨): This is a metaphor to highlight the grace of the Dharma. Amrita (甘露) is the jade dew that drips from the Pārijāta tree (波利质多树) in front of Indra (帝释天). This tree is translated as 'perfect birth.' Its leaves often drip with jade dew, which tastes very sweet. Those who eat it can live forever, free from hunger, thirst, decay, and other sufferings. This is precisely a metaphor for the water of the Dharma being like Amrita, which can nourish the Dharma body and wisdom life of sentient beings, increase all Samadhi (禅定) merits, and not be tormented by the sufferings of the three calamities and eight difficulties. It transcends Amrita, so it is called 'King.' When chanting, use the ring finger of the right hand to touch the water in the bowl and sprinkle it into the void, so that the world of vessels becomes pure, and all sentient beings who are touched by the dew obtain coolness. As discussed above, it is entirely about the principle level. Below, the practice is performed, which actually benefits the phenomenal level. As the sutra says: 'Principle must be enlightened to suddenly, riding enlightenment and eliminating together; phenomena cannot be removed suddenly, the cause gradually exhausted.' Therefore, one should gradually purify the body and world in this way. 淨法界真言 (Śuddha-dharma-dhātu-satya vacana): Dharmadhatu (法界) encompasses all existence, which is the one mind. Originally based on the one true Dharmadhatu, it is divided into four: first, the Dharmadhatu of principle, where Dharma means the meaning of regulating the understanding of beings, principle is the meaning of nature, endless phenomena. --------------------------------------------------------------------------------
Chinese
法同一性故。二事法界。事是分义。一一义别有分剂故。三理事无碍法界。一切分剂事法。一一如性融通。重重无尽故。实际理地不受一尘。不待净而自净也。四事事无碍法界。事有染净。固当简别。而事界之中。又有身器之别。此则净事界之根身也。以根身是父母赤白二点所成。并积生无始虚习。故净之也。以六根四肢。各有法则。各有界限。是故名为法界耳。诵咒时。调伏身心。想顶脐具有唵㘕二字。以表福智圆满。何则非福不能具相好。非智不能净余累。福智圆满。则内障自净。外相自严。故观唵字在顶。㘕字在脐。顶者一身之首。脐乃命脉之源。净此二处。则六根四肢无不净矣。问。云何二字便致二严。答。经云。唵字者是法身真理。即一切法本不生义。又三身义。无见顶相义。亦是如来相好功德义。观之在顶。即具如上诸义也。㘕字者。即真言仪轨云。此名宝昙佛智光遍照三摩地。若想若诵。令三业悉皆清净。一切罪障尽得消灭。又能成办一切善事。随所住处悉得清净。衣服不净。便成净衣。身不澡浴。便成澡浴。若用水净。不名真净。若以此字净之。即名毕竟清净。如灵丹一粒。点铁成金。真言一字。变染成净。偈云。ra 㘕字色鲜白。ṃ 空点以严之。如彼髻明珠。置之于顶上。真言同法界。无量众 现代汉语译本 法同一性之故。二事法界，‘事’是分割之义，每一个别的事物都有其自身的分际和界限。三理事无碍法界，一切有分际的事法，一一都与理性融通，重重无尽。实际理地，不染一尘，无需净化而自然清净。 四事事无碍法界，事物有染污和清净之分，固然应当加以区分。而在事界之中，又有根身（指众生的身体和感官）和器界（指众生所居住的环境）的区别。这里所说的是清净事界的根身。因为根身是由父母的赤白二滴精血所成，并且积累了生生世世无始以来的虚妄习气，所以需要净化。六根（眼、耳、鼻、舌、身、意）和四肢，各有其法则，各有其界限，因此称为法界。 诵咒时，调伏身心，观想头顶和肚脐分别具有‘唵’(Om，种子字，代表身语意的清净)和‘㘕’(Ram，种子字，代表火大)二字，以此表示福德和智慧的圆满。为什么这样说呢？因为没有福德就不能具足庄严的相好，没有智慧就不能清除剩余的业障。福德和智慧圆满，那么内在的障碍自然清净，外在的相貌自然庄严。所以观想‘唵’字在头顶，‘㘕’字在肚脐。头顶是一个人身体的首要之处，肚脐是命脉的源头。净化这两个地方，那么六根和四肢没有不被净化的。 问：为什么这两个字就能带来两种庄严呢？答：经中说，‘唵’字是法身真理，即一切法本来不生之义，又代表三身（法身、报身、应身）之义，无见顶相（佛的三十二相之一）之义，也是如来的相好功德之义。观想它在头顶，就具足如上这些意义。‘㘕’字，即真言仪轨中说，这名为宝昙佛智光遍照三摩地。如果观想或诵念，能使身、口、意三业都清净，一切罪障都能消灭，又能成就一切善事，无论住在哪里都能得到清净，衣服不干净，便成为干净的衣服，身体没有洗浴，便成为洗浴过的身体。如果用水来净化，不名为真净，如果用这个字来净化，就名为毕竟清净。如同灵丹一粒，点铁成金，真言一字，变染成净。偈语说：‘ra 㘕字颜色鲜白，ṃ 空点用来庄严它，如同发髻上的明珠，放置在头顶上。真言等同法界，无量众。’
English
English version Because the nature of the Dharmas is the same. The Dharma Realm of Two Aspects: 'Aspect' means division. Each individual aspect has its own divisions and boundaries. The Dharma Realm of Threefold Unobstructedness of Principle and Aspects: all aspects of Dharmas with divisions, each and every one interpenetrates with the nature, endlessly and infinitely. The Actual Ground of Principle is free from a speck of dust, naturally pure without waiting for purification. The Dharma Realm of Unobstructedness among All Aspects: aspects have defilement and purity, so they should be distinguished. And within the realm of aspects, there are distinctions between the root-body (the body and senses of sentient beings) and the environment (the environment in which sentient beings live). What is being discussed here is the root-body of the pure realm of aspects. Because the root-body is formed from the red and white essences of the parents, and accumulates beginningless false habits from lifetimes, it needs to be purified. The six roots (eye, ear, nose, tongue, body, and mind) and the four limbs each have their own rules and boundaries, therefore it is called the Dharma Realm. When reciting mantras, harmonize the body and mind, visualize the syllables 'Om' (seed syllable, representing the purity of body, speech, and mind) and 'Ram' (seed syllable, representing the element of fire) at the crown of the head and the navel respectively, to represent the perfection of merit and wisdom. Why is this so? Because without merit, one cannot possess the majestic marks and characteristics; without wisdom, one cannot purify the remaining karmic obstacles. When merit and wisdom are perfected, then the inner obstacles are naturally purified, and the outer appearance is naturally adorned. Therefore, visualize the syllable 'Om' at the crown of the head and the syllable 'Ram' at the navel. The crown of the head is the foremost part of the body, and the navel is the source of life. Purifying these two places, then the six roots and four limbs will all be purified. Question: Why can these two syllables bring about two kinds of adornment? Answer: The sutra says, the syllable 'Om' is the truth of the Dharmakaya (Dharma body), which means that all Dharmas are originally unborn, and also represents the meaning of the Trikaya (Dharmakaya, Sambhogakaya, Nirmanakaya), the meaning of the invisible crown of the head (one of the thirty-two marks of the Buddha), and also the meaning of the majestic marks and virtues of the Tathagata. Visualizing it at the crown of the head embodies all the above meanings. The syllable 'Ram', as the mantra ritual says, is called the Samadhi of the Treasure Lotus Buddha's Wisdom Light Universally Illuminating. If one visualizes or recites it, it can purify the three karmas of body, speech, and mind, eliminate all sins and obstacles, and accomplish all good deeds. Wherever one dwells, one can obtain purity. Unclean clothes become clean clothes, and a body that has not been bathed becomes a bathed body. If one uses water to purify, it is not called true purity. If one uses this syllable to purify, it is called ultimate purity. Like a pill of elixir that turns iron into gold, a single syllable of mantra transforms defilement into purity. The verse says: 'ra The syllable 'Ram' is bright white in color, ṃ The empty dot adorns it, like a bright pearl on the hair knot, placed on the top of the head. The mantra is the same as the Dharma Realm, immeasurable beings.' --------------------------------------------------------------------------------
Chinese
罪除。一切触秽处。当加此字门。所以用此字置于命元者。则诸根圆㧞内莹发光矣。故楞严云。一根既返原。六根成解脱。此之谓也。 点净真言。 此净器界。故云点净。念真言时。用右手无名指捏取香水。弹洒虚空。并涂掌上。想坛场内外悉皆清净。圆觉经云。一世界清净。多世界亦然。如是乃至尽于虚空。圆裹三世。一切平等清净不动。净名云。随其心净。则佛土净。 加持华米真言。 花者因义。以此米为因。诵真言时。想成智慧光明种。出生金银碧玉等云。预先加持者。彼用之时。随心转变而不违也。正所谓工欲善其事。必先利其器之意也。 铃杵真言。 铃者有适悦义。置腰之左。表大我焉。谓此我。非同凡夫情计之我。乃法身中常乐我净真常寂灭之我。涅槃经云。一切众生。皆有佛性。即是我义。如铃相似。虚而能应。感而遂通。称适佛心。悦豫群机。故铃谈慈。表我德也。振之以悦生佛之心故耳。杵者示威义。又表五智。转拳向外。以示众生也。表五智者。以智能摧灭烦恼降伏魔军故。诵真言时。右手拈花米洒铃杵上而加持之。 唵阿吽。 此名三字总持真言。凡诸作法。以此真言总加持之。皆得坚固广大无穷无尽之用也。瑜伽大教经云。由持此 现代汉语译本 罪障消除。对于一切触及污秽之处，应当加上这个字门（指特定的梵文字母或咒语）。之所以用这个字置于命元（指生命之根本）之处，是因为这样能使诸根（指眼、耳、鼻、舌、身、意六根）圆满，拔除内在的蒙蔽，焕发光明。所以《楞严经》说：‘一根既然返回本源，六根就能得到解脱。’说的就是这个道理。 点净真言。 这是为了净化器界（指法器和场所），所以称为点净。念诵真言时，用右手无名指捏取香水，弹洒虚空，并涂抹在手掌上，观想坛场内外全部清净。《圆觉经》说：‘一个世界清净，多个世界也同样清净。’像这样乃至穷尽虚空，圆满包裹三世，一切平等清净不动。《净名经》（《维摩诘所说经》）说：‘随着内心清净，那么佛土也就清净。’ 加持华米真言。 花代表‘因’的含义。用这些米作为因，诵念真言时，观想化成智慧光明的种子，出生金银碧玉等云。预先加持的原因是，在使用它们的时候，可以随心转变而不违背法则。这正是所谓的‘工欲善其事，必先利其器’的意思。 铃杵真言。 铃代表有适悦的含义，放置在腰的左边，代表大我。这个‘我’，不同于凡夫情执计算的‘我’，而是法身中常乐我净、真常寂灭的‘我’。《涅槃经》说：‘一切众生，皆有佛性，’这就是‘我’的含义。铃与之相似，虚空而能应，感应而通达，称合佛心，喜悦众生的根机。所以铃代表慈悲，象征我的德行。摇动它，是为了使生佛之心感到喜悦。 杵代表**（原文如此，可能指坚固、摧破等含义），又代表五智。转动拳头向外，是为了向众生展示。代表五智，是因为智慧能够摧灭烦恼，降伏魔军。诵念真言时，右手拈取花米洒在铃杵上而加持它们。 唵阿吽。 这被称为三字总持真言。凡是各种作法，用这个真言总加持它们，都能得到坚固广大、无穷无尽的作用。《瑜伽大教经》说：通过持诵这个...