Chinese
故成等正觉。白色即是圆明究极之义。又是水义。其佛名阿弥陀也。次恶字在北方。是正等觉果。其佛名鼓音。是释迦牟尼也。即是大涅槃。迹极还本故涅槃也。佛日己隐于涅槃山故色黑也。次即入中恶(长声)字是方便。即知此心法界之体。本来常寂灭相。此是毗卢遮那本地之身。华台之体。超八叶绝方所。非有心之境界。唯佛与佛乃能知之。以此方便同于大空而现众像。中心空具一切色。即是加持世界。曼荼罗普门之会无处不有也。但是如来一身一智一行。是故八叶皆是大日如来一体也。是故中尊大日是法身。秘密主金刚惠印是般若。观自在持莲华印是解脱。则身密法身德。口密是般若德。意密是解脱德也。因般若故得解脱。解脱因般若。此二依法身之体。不即不离阙一不得。犹如伊字三点。菩提心此金刚部。大悲莲华部。方便此应化身也。是故阿字是胎内。指位在等觉已前娑字胎外指位妙觉。嚩字是用。一切法转咸依此门。迹恣二化济度十界也。此如来智印是心实相一切智智果。即菩提心为因。大悲为根。方便为究竟。以一切智门五种义为众缘。若有众生知此法教者。世人应供养犹如敬制底。制底是生身舍利所依。是故诸天世人祈福祐者皆悉供养。若行人信受如是义者。即法身舍利所依也。复梵音制底与质多体 现代汉语译本 因此成就无上正等正觉。白色代表圆满光明究竟的意义，也代表水的意义。这里的佛名为阿弥陀（Amitabha）。接下来，‘恶’字位于北方，代表正等觉的果位。这里的佛名为鼓音，也就是释迦牟尼（Sakyamuni）。这便是大涅槃（Mahaparinirvana），回归本源故称涅槃。佛日已隐没于涅槃山，所以颜色是黑色的。然后，进入中间的‘恶’（长音）字是方便，即是了知此心法界的本体，本来就是常寂灭相。这是毗卢遮那（Vairocana）佛的本地之身，华台的本体，超越八叶莲花，绝对方所，不是有心意识所能达到的境界。只有佛与佛才能了知。以此方便，如同大空一样显现各种形象。中心空性具足一切色相，这就是加持世界，曼荼罗（Mandala）普门之会无处不在。但是如来一身一智一行，所以八叶莲花都是大日如来（Mahavairocana）一体。因此，中尊大日如来是法身，秘密主金刚惠印是般若（Prajna），观自在持莲华印是解脱。身密是法身德，口密是般若德，意密是解脱德。因为般若才能得到解脱，解脱依靠般若。这二者是法身之体，不即不离，缺一不可，犹如伊字三点。菩提心是金刚部，大悲是莲华部，方便是应化身。所以，‘阿’字代表胎内，指位在等觉以前，‘娑’字代表胎外，指位妙觉，‘嚩’字是作用，一切法运转都依此门，迹和恣二化济度十界。这如来智印是心实相一切智智果，即菩提心为因，大悲为根，方便为究竟，以一切智门五种义为众缘。若有众生知此法教者，世人应当供养，犹如敬制*。*底（Stupa），*底是生身舍利所依。所以诸天世人祈福祐者都供养。若行人信受如是义者，即法身舍利所依也。复梵音制底与质多体（Citta）
English
English version Therefore, one attains Anuttara-Samyak-Sambodhi (supreme perfect enlightenment). The color white signifies the ultimate meaning of perfect luminosity, and also the meaning of water. The Buddha here is named Amitabha (Infinite Light). Next, the syllable ‘ah’ is located in the north, representing the fruit of Samyak-Sambodhi (perfect enlightenment). The Buddha here is named Dundubhisvara (Drum Sound), who is Sakyamuni (Sage of the Sakyas). This is the Great Nirvana (Extinction of Suffering), returning to the origin is called Nirvana. The sun of the Buddha has already hidden in the Nirvana Mountain, so the color is black. Then, entering the middle syllable ‘ah’ (elongated sound) is Upaya (skillful means), which is to know that the essence of this mind, the Dharmadhatu (realm of reality), is originally in a state of constant quiescence and extinction. This is the original body of Vairocana (Illuminator), the essence of the lotus pedestal, surpassing the eight petals, beyond all directions, not a realm that can be reached by the conscious mind. Only Buddhas can know it. With this Upaya, like the great void, all kinds of images appear. The emptiness in the center possesses all forms, which is the Adhishthana (blessing) of the world. The Mandala (cosmic diagram) assembly of the universal gate is everywhere. However, the Tathagata (Thus Gone One) has one body, one wisdom, and one practice, so the eight petals are all one body of Mahavairocana (Great Illuminator). Therefore, the central honored Mahavairocana is the Dharmakaya (body of reality), the Vajrahumkara Mudra (diamond fist gesture) of the secret lord is Prajna (wisdom), and the lotus gesture held by Avalokiteshvara (the one who perceives the sounds of the world) is liberation. The body secret is the virtue of the Dharmakaya, the speech secret is the virtue of Prajna, and the mind secret is the virtue of liberation. Because of Prajna, one obtains liberation, and liberation relies on Prajna. These two are the essence of the Dharmakaya, neither identical nor separate, and one cannot be missing, like the three dots of the syllable ‘I’. Bodhicitta (mind of enlightenment) is the Vajra (diamond) family, great compassion is the Lotus family, and Upaya is the Nirmanakaya (body of transformation). Therefore, the syllable ‘A’ represents the womb, indicating the position before the stage of Samatabuddha (equal enlightenment), the syllable ‘Sa’ represents outside the womb, indicating the position of Myakakubodhi (wonderful enlightenment), and the syllable ‘Va’ is the function, all Dharma (teachings) revolve according to this gate, the traces and manifestations of the two transformations save the ten realms. This Tathagata wisdom seal is the fruit of the true nature of the mind, the omniscient wisdom, that is, Bodhicitta is the cause, great compassion is the root, Upaya is the ultimate, and the five meanings of the omniscient gate are the various conditions. If there are sentient beings who know this Dharma teaching, the world should make offerings, just like respecting a Stupa (reliquary mound). The Stupa is the support for the relics of the physical body. Therefore, all the gods and people who pray for blessings all make offerings. If practitioners believe and accept such meanings, then it is the support for the relics of the Dharmakaya. Furthermore, the Sanskrit word Stupa is related to the essence of Citta (mind). --------------------------------------------------------------------------------
Chinese
同。此中秘密谓心为佛塔也。如第三曼荼罗以自心为基。次第增加乃至中胎。涅槃色最居其上。故此制底甚高。又从中胎八叶次第增加。乃至第三随类普门身。无处不遍。故此制底极广。莲华台达磨驮都。所谓法身舍利也。若众生解此心菩提印者。即同毗卢遮那。故云。世间应供养犹如敬制底也。然毗卢身土依正相融。性相同一真如遍满法界大我。身口意平等如太虚空。以虚空为道场。以法界为床。大日如来为令知见此道。示二种法身。智法身佛住实相理。为自受用现三十七尊。令一切入不二之道。理法身佛住如如寂照。法然常住不动现于八叶。为自他受用示三重曼荼罗。令十界证大空。虽是理智之殊广略之异。本来一法曾无殊异。万法归一阿字。五部同一遮那也。 我依毗卢遮那佛 开心智印建标义 无量功德普庄严 同入总持诸善逝 愿共有缘修学者 安住无上清净海 三种悉地秘密真言法一卷 现代汉语译本： 同理，此中的秘密在于将心视作佛塔。如同第三曼荼罗以自身的心为基础，次第增加，直至中心胎藏。涅槃之色位于最上方，因此这座制底（caitya，佛塔）非常高。又从中心胎藏的八叶次第增加，直至第三重的随类普门身，无处不遍及。因此这座制底极其广阔。莲花台即达磨驮都（dharmadhatu，法界），也就是法身舍利。如果众生理解这颗心的菩提印，就等同于毗卢遮那（Vairocana，光明遍照如来）。所以说，世间应当供养，如同敬奉制底一样。然而，毗卢遮那佛的身土依正相融，自性相同，同一真如遍满法界大我。身口意平等，如同太虚空。以虚空为道场，以法界为床。大日如来（Mahavairocana，摩诃毗卢遮那如来）为了使人知见此道，示现两种法身。智法身佛安住于实相之理，为自受用而显现三十七尊，使一切众生进入不二之道。理法身佛安住于如如寂照，法尔如是，常住不动，显现于八叶莲花之上，为自他受用而示现三重曼荼罗，使十法界证悟大空。虽然有理智之分、广略之异，但本来是一法，从未有任何差异。万法归一于阿字，五部同归于毗卢遮那。 我依凭毗卢遮那佛， 开启心智之印，建立标帜之义。 无量功德普遍庄严， 一同进入总持诸善逝。 愿与所有有缘修学者， 安住于无上清净海。 《三种悉地秘密真言法》一卷
English
English version: Likewise, the secret here lies in regarding the mind as a Buddha-stupa (caitya). Just as the Third Mandala takes one's own mind as its base, increasing gradually until the central womb-matrix (garbha). The color of Nirvana resides at the very top, hence this caitya is exceedingly tall. Moreover, from the eight petals of the central womb-matrix, it increases gradually until the Third Layer's bodies that universally appear in accordance with beings (sarva-prapanca-rupa-kaya), pervading everywhere. Hence this caitya is extremely vast. The lotus platform is the Dharmadhatu (dharmadhatu, the realm of reality), which is the relics of the Dharmakaya (dharmakaya, the body of the law). If sentient beings understand this Bodhi-seal of the mind, they are the same as Vairocana (Vairocana, the Illuminator). Therefore, it is said that the world should make offerings as if revering a caitya. However, the body and land of Vairocana are interpenetrating and harmonized, their nature is the same, and the one Suchness (tathata) pervades the Dharmadhatu, the Great Self. Body, speech, and mind are equal, like the Great Void. Taking the Void as the mandala, and the Dharmadhatu as the bed. Mahavairocana (Mahavairocana, the Great Illuminator), in order to enable beings to know and see this path, reveals two kinds of Dharmakaya. The Wisdom-Dharmakaya Buddha abides in the principle of True Reality, manifesting the Thirty-seven Deities for self-enjoyment, enabling all to enter the non-dual path. The Principle-Dharmakaya Buddha abides in Suchness and serene illumination, naturally abiding and unmoving, appearing on the eight petals, manifesting the Triple Mandala for the enjoyment of self and others, enabling the ten realms to realize the Great Void. Although there is a distinction between principle and wisdom, and a difference in breadth and brevity, originally it is one Dharma, without any difference. All dharmas return to the letter 'A', and the Five Families are the same as Vairocana. I rely on Vairocana Buddha, Opening the seal of wisdom-mind, establishing the meaning of the standard. Limitless merits universally adorn, Together entering the Dharani of all the Sugatas (sugata, well-gone). May all who have affinity and study, Abide in the unsurpassed pure sea. The Secret Mantra Method of the Three Kinds of Siddhi, one fascicle. --------------------------------------------------------------------------------