English
English version In the ‘Separate Treatise,’ initially, it starts from the lower position and corresponds according to its category. The third sentence, ‘Or contemplate the Buddhas, superior sons, etc.,’ in the ‘Separate Treatise,’ if one contemplates Avalokiteśvara (the Bodhisattva of Compassion) and so on, even following the previous Dharma to operate. The fourth sentence, ‘Invoke with mantra and mudrā,’ in the ‘Separate Treatise,’ then with mantra and mudrā, even sentient beings with unkind minds. The fifth sentence, ‘First, one should show the Samaya,’ in the ‘Separate Treatise,’ then offer the Samaya (vow), even because of the joy of all Vidyās (knowledge mantras). The sixth sentence, ‘Bow and offer Arghya water,’ in the ‘Separate Treatise,’ the offered Arghya water (offering water), even Svāhā (completion). The seventh sentence, ‘The practitioner again offers the mantra seat,’ in the ‘Separate Treatise,’ then offer the laid-out seat, even that is the Padma-mudrā (lotus seal). The eighth sentence, ‘Those who remove obstacles corresponding to the mantra also use the Acala wisdom sword mudrā,’ in the ‘Separate Treatise,’ again one should avoid, even being able to universally protect. The ninth sentence, ‘Next, one should offer incense, flowers, etc.,’ in the ‘Separate Treatise,’ and other offerings, even those who should not slander, doubt, or regret at the end of the chapter. According to the ‘Separate Treatise,’ the initial section briefly explains the dwelling place of the mind that can contemplate, and the dwelling place of the contemplated principal deity. The second section has five gates. The first three verses and three mantras are the gate of world accomplishment. Second, the wheel is like Vajra, even the letter A is placed within it, which is the gate of adorning the Mandala. Third, one should turn the letter A even to the natural hair knot crown, which is the gate of accomplishing the painting of Mahāvairocana (the Great Sun Buddha). Fourth, if Śākyamuni (the historical Buddha) and even the place where the mantra practitioner resides, it is the gate of accomplishing the painting of Śākyamuni. Fifth, if holding Mañjuśrī (the Bodhisattva of Wisdom) and even the letter Maṃ, it is the gate of accomplishing the painting of Mañjuśrī. The initial gate, initially in the lower position, can accomplish the wind wheel of the world. That wind wheel is the letter Ha. Initially placing the half-moon wheel. The black light flame spreads, which is the light of the letter Ha. In the mantra gate of the letter Ha, the letter Ha is the Bodhi banner, also the power of freedom. Like a great general who can break enemies. Also, the letter Ha is the Bodhi mind treasure, like the Mani jewel king who can fulfill all wishes. Next above, it can accomplish the water wheel of the world. Placing the water wheel, it is the full moon wheel placed by the letter Va. Snow milk is the color of the full moon. -------------------------------------------------------------------------------- 也。颇胝月电光者。缚字色也。嚩字是诸法离言说义。若是戏论言说所行处悉皆可破可转无有坚固。何故诸法离言说。以生不可得故。何故生不可得。以自性清净故。自性清净即金刚萨埵身。故坚固不坏。百非所不能于也。复于水轮上者地轮也。金刚轮者阿字所安四方轮也。本初字者阿字也。黄色者阿字色也。毗卢遮那真言心门毗卢遮那说真言心者。以如上诸真言等随一一中则有根本真言心真言随心真言。如是等无量。无边不可知数。今总说真言心。即此阿字是诸法本不生义。若离阿声则无余字。即是诸字之母。即一切真言生处也。谓一切法门及菩萨等皆从毗卢遮那自证之心。为欲饶益众生。以加持力而现是事。然实即体不生同于阿字之法体也。此字于真言中最为上如是故真言行者常当如是受持也。是故一切真言住于阿字。犹住此故诵之即生他一切字德。二庄严道场门。如金刚者如理也。大因陀罗者理具德义也。普皆遍流出者阿字所出光也。于彼中者所出光。导师诸佛子者光所作尊也。水者能观定也。白者本不生理也。莲者理离染着也。妙色者理光也。金刚茎者无非理也。八叶者略现毗卢遮那佛德也。具须蕊者恒沙性大悲也。众宝者理恒沙德也。常出无量光者上佛所放佛菩萨也。百千众莲绕者化主所坐。右三颂现阿字 { "translations": [ "也。'颇胝月电光'（Sphatika-chandra-vidyut-prabha）者，'缚'（va）字色也。'嚩'（va）字是诸法离言说义。若是戏论言说所行处，悉皆可破可转，无有坚固。何故诸法离言说？以生不可得故。何故生不可得？以自性清净故。自性清净即金刚萨埵（Vajrasattva，金刚持）身，故坚固不坏，百非所不能于也。复于水轮上者，地轮也。金刚轮者，'阿'（a）字所安四方轮也。本初字者，'阿'（a）字也。黄色者，'阿'（a）字色也。毗卢遮那（Vairocana，大日如来）真言心门，毗卢遮那说真言心者，以如上诸真言等，随一一中则有根本真言、心真言、随心真言。如是等无量无边不可知数。今总说真言心，即此'阿'（a）字是诸法本不生义。若离'阿'（a）声，则无余字，即是诸字之母，即一切真言生处也。谓一切法门及菩萨等，皆从毗卢遮那（Vairocana，大日如来）自证之心，为欲饶益众生，以加持力而现是事。然实即体不生，同于'阿'（a）字之法体也。此字于真言中最为上，如是故真言行者常当如是受持也。是故一切真言住于'阿'（a）字，犹住此故，诵之即生他一切字德。二、庄严道场门。如金刚者，如理也。大因陀罗（Indra，帝释天）者，理具德义也。普皆遍流出者，'阿'（a）字所出光也。于彼中者，所出光。导师诸佛子者，光所作尊也。水者，能观定也。白者，本不生理也。莲者，理离染着也。妙色者，理光也。金刚茎者，无非理也。八叶者，略现毗卢遮那佛（Vairocana Buddha，大日如来）德也。具须蕊者，恒沙性大悲也。众宝者，理恒沙德也。常出无量光者，上佛所放佛菩萨也。百千众莲绕者，化主所坐。右三颂现'阿'（a）字。" ], "english_translations": [ 'Also. \'Sphatika-chandra-vidyut-prabha\' (Crystal Moon Lightning Light) is the color of the syllable \'va\' (嚩). The syllable \'va\' (嚩) signifies that all dharmas are beyond verbal expression. If it is a place where frivolous discussions and verbal expressions take place, everything can be broken and transformed, and there is no solidity. Why are all dharmas beyond verbal expression? Because birth is unattainable. Why is birth unattainable? Because of its self-nature purity. Self-nature purity is the body of Vajrasattva (金刚萨埵, Diamond Being), therefore it is firm and indestructible, and a hundred negations cannot affect it. Moreover, above the water wheel is the earth wheel. The diamond wheel is the four-sided wheel where the syllable \'a\' (阿) is placed. The primordial syllable is the syllable \'a\' (阿). Yellow is the color of the syllable \'a\' (阿). The mantra heart gate of Vairocana (毗卢遮那, the Illuminator), Vairocana speaks the mantra heart, because in each of the above mantras, there is a root mantra, a heart mantra, and a follow-heart mantra. There are countless and immeasurable numbers of these. Now, generally speaking of the mantra heart, this syllable \'a\' (阿) is the meaning of the non-origination of all dharmas. If separated from the sound of \'a\' (阿), there will be no other syllables, it is the mother of all syllables, and the place where all mantras originate. That is to say, all Dharma gates and Bodhisattvas, etc., all come from the self-realized heart of Vairocana (毗卢遮那, the Illuminator), and appear these things with the power of blessing in order to benefit sentient beings. But in reality, the body is unborn, the same as the Dharma body of the syllable \'a\' (阿). This syllable is the highest among mantras, therefore mantra practitioners should always receive and uphold it in this way. Therefore, all mantras reside in the syllable \'a\' (阿), and because they reside in this, reciting it will generate the virtues of all other syllables. Second, the gate of adorning the mandala. Like a diamond, it is like principle. Great Indra (大因陀罗, Lord of Gods), the principle possesses virtuous meaning. Universally flowing out everywhere is the light emitted by the syllable \'a\' (阿). In that, the light emitted. The guiding Buddhas and Bodhisattvas are the honored ones made by the light. Water is the ability to observe samadhi. White is the principle of non-origination. Lotus is the principle of being free from defilement. Wonderful color is the light of principle. Diamond stem is without non-principle. Eight petals briefly reveal the virtues of Vairocana Buddha (毗卢遮那佛, the Illuminator). Possessing stamens and pistils is great compassion like the sands of the Ganges. Various treasures are the virtues of principle like the sands of the Ganges. Constantly emitting immeasurable light are the Buddhas and Bodhisattvas emitted by the above Buddha. Hundreds of thousands of lotuses surround the seat of the transformation lord. The three verses on the right reveal the syllable \'a\' (阿).'" ] } --------------------------------------------------------------------------------
Chinese
德也。其上以下四颂显道场庄严也。大觉师子座者。即师子者能降伏烦恼义也。宝王者能满众生愿也。大宫殿者金刚法界宫。宝柱者诸波罗蜜也。幢盖者幢能降伏盖能利益。珠鬘者方便波罗蜜等也。宝衣者离过义。何以故。自离过离他过也。香者戒也。华者慧也。云者𦆔[糸*逮]也。众宝者布施等四摄也。杂华者慈悲等四无量也。严地者生成佛智住持故。缤纷者繁布义。谐韵所爱声者。非但有宝能出常乐我净声也。诸音乐者闻者净耳根也。贤瓶者所有无非慧也。阏伽者能洗烦恼垢也。宝树王开敷以下二颂显能化主德。初句直显能化主。摩尼灯者如阎浮金色等也。三昧是定也。总持是慧也。三昧总持即是地也。婇女者般若智。智能养义也。佛波罗蜜者佛部真言也。等者等取金刚也。菩提妙严华者莲华部真言也。菩提所觉也。妙严华能觉也。方便者应机也。众伎者能说也。妙法音者诸尊真言也。以我功德力以下一颂显自他法力德可知。右释深秘道场庄严也。浅略释可知。发愿如上所说。尽心供养本尊。次诵真言作印。次释虚空岁转明妃真言门。经曰。尔时如来复说虚空藏力虚空藏转明妃真言曰者。犹如虚空不可破坏一切无能胜者。故名虚空等力。又藏者如人有大宝藏。随所欲者自在取之不受贫乏。如来虚空之藏亦复如是 现代汉语译本： 德也。以上以下四颂彰显道场的庄严。大觉师子座（指佛陀所坐的座位，象征降伏烦恼的力量）者，即师子（指狮子）者，能降伏烦恼之义也。宝王（指佛）者，能满足众生愿望也。大宫殿者，金刚法界宫。宝柱者，诸波罗蜜（指布施、持戒、忍辱、精进、禅定、智慧等到达彼岸的方法）也。幢盖者，幢能降伏，盖能利益。珠鬘者，方便波罗蜜（指善巧方便的修行方法）等也。宝衣者，离过义。何以故？自离过，离他过也。香者，戒也。华者，慧也。云者，𦆔[糸*逮]也。众宝者，布施等四摄（指布施、爱语、利行、同事四种摄受众生的方法）也。杂华者，慈悲等四无量（指慈、悲、喜、舍四种广大的心）也。严地者，生成佛智住持故。缤纷者，繁布义。谐韵所爱声者，非但有宝，能出常乐我净（指佛的四种德性：常、乐、我、净）声也。诸音乐者，闻者净耳根也。贤瓶者，所有无非慧也。阏伽（指供养的水）者，能洗烦恼垢也。宝树王开敷以下二颂，彰显能化主德。初句直显能化主。摩尼灯（指如意宝珠所发出的光明）者，如阎浮金色等也。三昧（指禅定）是定也。总持（指陀罗尼，能总摄忆持一切法）是慧也。三昧总持，即是地也。婇女者，般若智（指能证悟空性的智慧）。智能养义也。佛波罗蜜者，佛部真言（指代表佛部的咒语）也。等者，等取金刚也。菩提妙严华者，莲华部真言（指代表莲花部的咒语）也。菩提所觉也。妙严华能觉也。方便者，应机也。众伎者，能说也。妙法音者，诸尊真言（指诸位本尊的咒语）也。以我功德力以下一颂，彰显自他法力德可知。右释深秘道场庄严也。浅略释可知。发愿如上所说。尽心供养本尊。次诵真言作印。次释虚空岁转明妃真言门。经曰：尔时如来复说虚空藏力虚空藏转明妃真言曰者，犹如虚空不可破坏，一切无能胜者。故名虚空等力。又藏者，如人有大宝藏，随所欲者自在取之，不受贫乏。如来虚空之藏亦复如是。 发愿如上所说。尽心供养本尊。次诵真言作印。次释虚空岁转明妃真言门。经曰：尔时如来复说虚空藏力虚空藏转明妃真言曰者，犹如虚空不可破坏，一切无能胜者。故名虚空等力。又藏者，如人有大宝藏，随所欲者自在取之，不受贫乏。如来虚空之藏亦复如是。