English
English version Sinful obstacles are removed. For all places that are touched by impurity, this 'seed-syllable' (referring to a specific Sanskrit letter or mantra) should be added. The reason for placing this syllable at the source of life is that it makes all the 'roots' (referring to the six senses: eyes, ears, nose, tongue, body, and mind) complete, eradicates inner obscurations, and radiates light. Therefore, the Shurangama Sutra says: 'Once one root returns to its origin, the six roots attain liberation.' This is what it means. The 'Purifying Touch' Mantra. This is to purify the realm of vessels (referring to ritual implements and places), hence it is called 'Purifying Touch'. When reciting the mantra, use the ring finger of the right hand to take scented water, sprinkle it into the void, and apply it to the palm, visualizing that the inside and outside of the mandala are completely pure. The Complete Enlightenment Sutra says: 'If one world is pure, many worlds are also pure.' Like this, even to the exhaustion of space, completely encompassing the three times, everything is equally pure, still, and unmoving. The Vimalakirti Sutra says: 'As the mind is purified, so the Buddha-land is purified.' The Mantra for Blessing Flowers and Rice. Flowers represent the meaning of 'cause'. Using this rice as the cause, when reciting the mantra, visualize it transforming into seeds of wisdom and light, giving birth to clouds of gold, silver, jade, and so on. The reason for blessing them in advance is that when they are used, they can be transformed at will without violating the Dharma. This is exactly the meaning of 'If you want to do a good job, you must first sharpen your tools.' The Mantra for Bell and Vajra. The bell represents the meaning of pleasantness and delight. Placed on the left side of the waist, it represents the 'Great Self'. This 'Self' is different from the 'self' that ordinary people emotionally calculate; it is the 'Self' of permanence, bliss, selfhood, and purity, the true, constant, quiescent, and extinct 'Self' within the Dharmakaya. The Nirvana Sutra says: 'All sentient beings have Buddha-nature,' which is the meaning of 'Self'. The bell is similar to this, empty yet responsive, sensitive and communicative, conforming to the Buddha's mind, delighting the faculties of beings. Therefore, the bell represents compassion, symbolizing my virtue. It is shaken to delight the minds of Buddhas and beings. The vajra represents ** (the original text is as such, possibly referring to meanings such as firmness, destruction, etc.), and also represents the Five Wisdoms. Turning the fist outward is to show it to sentient beings. It represents the Five Wisdoms because wisdom can destroy afflictions and subdue the armies of demons. When reciting the mantra, the right hand picks up flowers and rice and sprinkles them on the bell and vajra to bless them. Om Ah Hum. This is called the 'Three Syllable Total Retention Mantra'. For all kinds of practices, using this mantra to bless them all, one can obtain the effect of being firm, vast, infinite, and inexhaustible. The Yoga Great Teaching Sutra says: By holding this... --------------------------------------------------------------------------------
Chinese
唵字。加持威力故。纵观想不成。于诸佛海会。及供养云海。真实具成就。由诸佛诚谛。法尔所成故。由适诵阿字。摧灭诸罪障。获诸悦意乐。等同一切佛。超圣众魔罗。不能为障碍。应受诸世间。广大之供养。由吽字加持。虎狼诸毒兽。恶心人非人。尽无能凌屈。如来初成道。于菩提树下。以此印密言。摧坏天魔众。是此三字。既具如斯妙用。是故文中重重念之。次振铃唱。 十二因缘咒。 正显上来所有诸法。皆从因缘而有当体皆空。中论云。未曾有一法。不从因缘生。是故一切法。无不是空者。故三界辘轳。皆属因缘。欲证无为。必仗神咒之力。转生灭而成还灭也。诵咒之后。得心自在。得法自在。随其所欲不违拒也。何谓十二因缘。转辗感果为因。互相由藉为缘。即法华所言无明缘行。乃至生缘老死等是也。无明者。无有智慧之明也。体即随痴迷暗为性。即真如不守自性。一念妄动而有不觉。迷覆真性。故谓无明即是惑也。行者。于过去时所造善恶之业。名之为行。由惑造业。故曰无明缘行。识者有了别之义。此即第八阿黎耶识也。由业因故。牵生三界。意识妄动。投托母胎。故云行缘识。既托胎矣。即有寿暖识三字。七日一转而成名色。名是心。色是质。故云识缘名色。六根成此胎中。既有心 现代汉语译本 ‘唵’字（Om，种子字，代表宇宙初始之音）。由于其加持的威力，即使观想未能完全成就，也能在诸佛的无尽聚会以及供养的云海中，真实地获得圆满成就。这是由于诸佛的真实誓愿，以及法尔如是的自然规律所成就的。通过适当地诵念‘阿’字（Ah，代表空性），可以摧毁一切罪障，获得各种令人愉悦的快乐，等同于一切佛。超越圣众和魔罗（Mara，魔），不会受到任何障碍。应该接受所有世间广大丰盛的供养。由于‘吽’字（Hum，代表佛的智慧）的加持，老虎、狼等各种毒猛野兽，以及心怀恶意的人和非人（指天龙八部等），都无法侵犯和凌辱。如来（Tathagata，佛的称号之一）最初成就佛道时，在菩提树下，用这个手印和秘密真言，摧毁了天魔的军队。这三个字（唵阿吽）既然具有如此奇妙的作用，因此在经文中反复念诵。接下来摇铃并唱诵： 十二因缘咒。 这正是为了显明以上所有的诸法，都是从因缘而生，其本体皆是空性。《中论》说：‘未曾有一法，不从因缘生。是故一切法，无不是空者。’所以三界的轮转，都属于因缘。想要证得无为的境界，必须凭借神咒的力量，将生灭转化为还灭。诵咒之后，能够获得心的自在，获得法的自在，随心所欲而不会受到违逆。什么是十二因缘呢？辗转相感而产生结果称为因，互相依赖和凭借称为缘。也就是《法华经》所说的无明缘行，乃至生缘老死等等。无明，就是没有智慧之光明。其体性是随着愚痴、迷惑和黑暗为特性。也就是真如（Tathata，事物的本然状态）不守自性，一念妄动而产生不觉，迷惑覆盖了真性，所以称为无明，也就是惑。行，是指在过去世所造作的善恶之业，称为行。由于迷惑而造业，所以说无明缘行。识，具有了别的意义。这里指的是第八阿赖耶识（Alaya-vijñana，储存一切种子识）。由于业因的缘故，牵引而生于三界，意识妄动，投胎于母胎，所以说行缘识。既然已经投胎，就有了寿、暖、识这三者，七日一转而形成名色。名是心，色是质，所以说识缘名色。六根（眼耳鼻舌身意）在这个胎中形成，既然有了心
English
English version ‘Om’ (Om, seed syllable, representing the primordial sound of the universe). Due to its empowering force, even if visualization is not fully accomplished, one can truly achieve complete fulfillment in the endless assembly of all Buddhas and the cloud-like ocean of offerings. This is accomplished by the truthful vows of all Buddhas and the natural law of suchness. By appropriately reciting ‘Ah’ (Ah, representing emptiness), one can destroy all sins and obstacles, obtain various pleasing joys, and be equal to all Buddhas. Surpassing the holy assembly and Mara (Mara, demon), one will not be hindered by any obstacles. One should receive all the vast and abundant offerings of the world. Due to the blessing of ‘Hum’ (Hum, representing the wisdom of the Buddha), tigers, wolves, and all kinds of poisonous and fierce beasts, as well as malicious people and non-humans (referring to the eight classes of gods and dragons, etc.), will not be able to violate or insult. When the Tathagata (Tathagata, one of the titles of the Buddha) first attained Buddhahood, under the Bodhi tree, he destroyed the army of heavenly demons with this mudra and secret mantra. Since these three syllables (Om Ah Hum) have such wonderful effects, they are repeatedly recited in the scriptures. Next, ring the bell and chant: The Twelve Links of Dependent Origination Mantra. This is precisely to clarify that all the above-mentioned dharmas arise from causes and conditions, and their essence is emptiness. The Madhyamaka-karika says: ‘There has never been a single dharma that does not arise from causes and conditions. Therefore, all dharmas are not empty.’ Therefore, the cycle of the three realms belongs to causes and conditions. If you want to attain the state of non-action, you must rely on the power of the divine mantra to transform birth and death into cessation. After reciting the mantra, one can obtain freedom of mind, freedom of dharma, and do whatever one wants without being resisted. What are the twelve links of dependent origination? The mutual influence and generation of results is called cause, and mutual dependence and reliance is called condition. That is, what the Lotus Sutra says is ignorance conditioning activity, and even birth conditioning old age and death, etc. Ignorance is the absence of the light of wisdom. Its nature is characterized by ignorance, delusion, and darkness. That is, the Tathata (Tathata, the suchness of things) does not maintain its own nature, and a single thought arises and produces unawareness, which deludes and covers the true nature, so it is called ignorance, which is delusion. Activity refers to the good and evil karma created in the past, which is called activity. Because of delusion, karma is created, so it is said that ignorance conditions activity. Consciousness has the meaning of discernment. This refers to the eighth Alaya-vijñana (Alaya-vijñana, the storehouse consciousness of all seeds). Due to the cause of karma, it is drawn to be born in the three realms, and the consciousness moves wildly, and is conceived in the mother's womb, so it is said that activity conditions consciousness. Since one has been conceived, there are three things: life, warmth, and consciousness, which transform every seven days to form name and form. Name is mind, and form is matter, so it is said that consciousness conditions name and form. The six senses (eye, ear, nose, tongue, body, and mind) are formed in this womb, and since there is a mind --------------------------------------------------------------------------------
Chinese
色。即成就六根。故云名色缘六入。以根有入尘之义。故谓之入。触者。出胎已后。由根对尘而未能分别。故云六入缘触。受者有领纳之义。领纳世间善恶等事。由六根触境故而后领纳。故云触缘受。爱者好乐世间可意之境。由领纳故然后生爱。故云受缘爱。取者取着不舍之意。见一切境皆生取着。由爱生着。故云爱缘取。由取着故。起惑造业。当生三有。故云取缘有。既有三有之因。必当生故。故云有缘生。既有生故。必有老死等果也。此十二缘生。总该三世因果。如旋火轮。无有休息。无明与行。过去二支因也。识名色六入触受。此现在五支果也。爱取有。此现在三支因。生老死。未来二支果。总名流转门也。今行者既从旷劫以来。随无明等缘故。感现在苦果。今以戒定慧观照方便之力。神咒加护之功。照自他身心境体相皆自性空。无内外有。即我此心同佛智海。是称为还灭门也。所以十明论云。迷十二有支。则为苦海。号曰众生。悟十二有支自性本空。即是大宝庄严城。名之曰佛。今行者神咒智力加持功德。顿令十二因缘而成佛波罗密海也。如上所论。借权显实。摄事就理。会假归空。培植万德之本也。 我及法界(至)上师三宝。 从此以起。正明行愿相资。建坛设供。庄严净土。而攀诸圣也。 现代汉语译本： ‘色’，指的是成就六根（眼、耳、鼻、舌、身、意）。所以说‘名色缘六入’。因为根有进入尘境的作用，所以称为‘入’。‘触’，指的是出胎以后，六根对境而未能分别的状态。所以说‘六入缘触’。‘受’，有领纳的含义，领纳世间的善恶等事。由于六根接触外境，然后产生领纳。所以说‘触缘受’。‘爱’，是喜好世间可意的境界。由于领纳，然后产生爱。所以说‘受缘爱’。‘取’，是执取不舍的意思，见到一切境界都产生执取。由于爱而产生执着。所以说‘爱缘取’。由于执取，就产生迷惑，造作恶业，当来生于三有（欲有、色有、无色有）。所以说‘取缘有’。既然有了三有的因，必定会产生果报。所以说‘有缘生’。既然有了生，必定会有老死等果报。这十二缘生，总括了三世的因果，像旋转的火轮一样，没有停息。 无明和行，是过去二支因。识、名色、六入、触、受，是现在五支果。爱、取、有，是现在三支因。生、老死，是未来二支果。总称为流转门。现在修行人既然从旷劫以来，随着无明等因缘，感得现在的苦果。现在用戒、定、慧的观照方便之力，神咒加持的功德，观照自身、他人身心境界的体相，都是自性空，没有内外之分。即我此心同于佛的智慧之海，这称为还灭门。所以《十明论》说：‘迷惑于十二有支，就堕入苦海，称为众生。’‘觉悟十二有支自性本空，就是大宝庄严城，名为佛。’现在修行人以神咒的智慧力量加持功德，顿时使十二因缘成为成佛的波罗蜜海。 如上面所说，是借用权巧方便来显现实相，摄取事相归于理体，会合假象归于空性，培植万德的根本。 我及法界(至)上师三宝。 从此开始，正是说明行愿互相资助，建立坛场，设置供养，庄严清净的国土，而攀缘诸位圣贤。