English
English version: Virtue. The four verses above and below manifest the adornment of the Mandala. The Lion Throne of the Greatly Enlightened One (referring to the Buddha's seat, symbolizing the power to subdue afflictions), that is, 'Lion' (referring to the lion), means the ability to subdue afflictions. 'Jewel King' (referring to the Buddha) means the ability to fulfill the wishes of all beings. The Great Palace is the Vajra Dharmadhatu Palace. The Jewel Pillars are the various Paramitas (referring to methods of reaching the other shore, such as generosity, morality, patience, diligence, meditation, and wisdom). The banners and canopies mean that the banners can subdue, and the canopies can benefit. The Jewel Garland is the skillful means Paramita (referring to skillful methods of practice), and so on. The Jewel Clothing means freedom from faults. Why? Because it is free from one's own faults and free from the faults of others. Incense is morality. Flowers are wisdom. Clouds are 𦆔[糸*逮]. The various jewels are the Four Sangrahavastus (referring to the four methods of embracing beings: generosity, kind speech, beneficial action, and cooperation). The various flowers are the Four Immeasurables (referring to the four vast minds of loving-kindness, compassion, joy, and equanimity). Adorning the ground means generating and upholding the wisdom of Buddhahood. 'Profusely' means the meaning of abundance. 'Harmonious and beloved sounds' means that it is not only jewels that can produce the sounds of permanence, bliss, self, and purity (referring to the four virtues of the Buddha: permanence, bliss, self, and purity). The various music means that those who hear it purify their ear faculties. The virtuous vase means that everything in it is wisdom. 'Arghya' (referring to the offering of water) means the ability to wash away the defilements of afflictions. The two verses from 'The Jewel Tree King blossoming' onwards manifest the virtues of the transforming master. The first sentence directly manifests the transforming master. The 'Mani Lamp' (referring to the light emitted by the wish-fulfilling jewel) is like the color of Jambudvipa gold, and so on. 'Samadhi' (referring to meditation) is concentration. 'Dharani' (referring to mantras, which can encompass and retain all dharmas) is wisdom. Samadhi and Dharani are the ground. The 'Maidens' are Prajna wisdom (referring to the wisdom that can realize emptiness). Intelligence means nurturing. 'Buddha Paramita' is the Buddha-family mantra (referring to the mantra representing the Buddha family). 'Etc.' means also taking the Vajra. 'Bodhi Wonderful Adornment Flower' is the Lotus-family mantra (referring to the mantra representing the Lotus family). Bodhi is what is awakened. The Wonderful Adornment Flower is what can awaken. 'Skillful means' means responding to the occasion. 'Various skills' means being able to speak. 'Wonderful Dharma Sound' is the mantra of the various deities (referring to the mantras of the various deities). The verse from 'By the power of my merits' onwards manifests that the virtues of one's own and others' Dharma power can be known. The right explains the profound and secret adornment of the Mandala. The shallow explanation can be known. Make vows as mentioned above. Offer wholeheartedly to the principal deity. Then recite the mantra and make mudras. Next, explain the Dharani-gate of the Goddess of the Revolving Year of the Void Treasury. The sutra says: 'At that time, the Tathagata again spoke the Dharani of the Goddess of the Revolving Year of the Void Treasury, which is like the void, indestructible, and no one can overcome it. Therefore, it is called the power of the void, and so on. Also, 'Treasury' is like a person having a great treasure, who can freely take whatever they want and not suffer from poverty. The Tathagata's treasury of the void is also like this. Make vows as mentioned above. Offer wholeheartedly to the principal deity. Then recite the mantra and make mudras. Next, explain the Dharani-gate of the Goddess of the Revolving Year of the Void Treasury. The sutra says: 'At that time, the Tathagata again spoke the Dharani of the Goddess of the Revolving Year of the Void Treasury, which is like the void, indestructible, and no one can overcome it. Therefore, it is called the power of the void, and so on. Also, 'Treasury' is like a person having a great treasure, who can freely take whatever they want and not suffer from poverty. The Tathagata's treasury of the void is also like this. --------------------------------------------------------------------------------
Chinese
。一切利乐众生事皆从中出。无量法宝自在取用而无穷竭。故名虚空藏也。转明者。转是能生之义。能生此藏能生一切佛事也。如前所发悲愿。谓如以一华供养时。运心遍一切佛及凡圣。皆献已即回向一切智智。诸受我施者愿以此力令我得如上愿。如是愿已。以此真言加之无不成也。初礼敬一切如来等巧门等(亦是种种门等也)。 萨嚩他(一切也)欠(平声空也通上言一切皆空此是种子字)邬特揭(二合)帝(生也虚空藏也)萨泮(二合)啰醯门(普遍也)伽伽那剑(虚空也) 此即虚空等力之义。于一切法空中而生此物。普益一切众生也。诵持此者随以一华奉献令遍法界。上献一切贤圣。下施一切有情已。于中发如上大愿。以此真言加之皆得成就。如从藏中自取宝物无不随心也。诵此三遍。随所思念彼亦成就也。凡所献华等以三种力回向。而以此明加之。一切随意成也。谓以华献一切佛等自在成也。由此持一切者。此者真言印也。一切者所愿供养也。真实者如金刚法界宫中供养也。一切法不生等二句现阿字义也。想念者能观心也。置其中者八叶莲中台也。三成画大日门。次当转阿字者。次者本不生法。绝言相寂心行亦灭。假言强道。大悲之法应机显现。谓即能现阿字也。次应两足众生为两足故。即转 现代汉语译本：一切利益和快乐众生的事情都从这里产生。可以无量无尽地自在取用各种法宝，因此名为虚空藏（Akasagarbha，菩萨名）。‘转明’的意思是，‘转’是能生的意思，能够产生这个藏，能够产生一切佛事。就像前面所发的悲愿，比如用一朵花供养时，用心遍及一切佛和凡圣，都献上之后就回向一切智智（Sarvajnana-jnana，一切智慧的智慧）。愿接受我施舍的人，凭借这种力量使我得到如上的愿望。这样发愿之后，用这个真言加持它，没有不成就的。开始礼敬一切如来等巧妙之门等（也是各种门等）。 萨嚩他（Sarvatha，一切也）欠（Kham，平声，空也，通上文说的一切皆空，这是种子字）邬特揭（Udgate，二合）帝（ti，生也，虚空藏也）萨泮（二合，Sphara，普遍也）啰醯门（Rahiman，普遍也）伽伽那剑（Gagana-kham，虚空也）。 这就是虚空等力的意义。在一切法空中产生此物，普遍利益一切众生。诵持这个真言的人，随便用一朵花奉献，就能遍及法界。向上献给一切贤圣，向下施舍给一切有情之后，在其中发出如上的大愿。用这个真言加持它，都能得到成就。就像从藏中自己取宝物一样，没有不随心所愿的。诵持这个真言三遍，随便所思所念，那个事情也能成就。凡是所献的花等，用三种力量回向，并且用这个明咒加持它，一切都能随意成就。就是用花献给一切佛等，自在成就。由此持一切者，这个‘此’指的是真言印，‘一切’指的是所愿供养，‘真实’指的是如金刚法界宫中供养。‘一切法不生’等两句，显现阿（A，梵文字母）字义。‘想念者’指的是能观心，‘置其中者’指的是八叶莲花中台。三次成就画大日门（Mahavairocana，如来名）。接下来应当转阿字，‘次’指的是本不生法，断绝言语相，寂灭心行也灭，假借言语勉强说道。大悲之法应机显现，就是能够显现阿字。接下来应当为两足众生，因为两足的缘故，就转。
English
English version: All matters that benefit and bring happiness to sentient beings originate from this. Limitless Dharma treasures can be freely taken and used without exhaustion. Therefore, it is named Akasagarbha (Bodhisattva's name). 'Turning the Brightness' means that 'turning' signifies the ability to generate. It can generate this treasury and all Buddha activities. Like the compassionate vows made earlier, for example, when offering a single flower, one's mind pervades all Buddhas and ordinary and noble beings. After offering to all, one dedicates it to Sarvajnana-jnana (the wisdom of all wisdoms). May those who receive my offering, through this power, enable me to attain the above wishes. After making such a vow, adding this mantra to it will ensure its accomplishment. Initially, one pays homage to all Tathagatas (Tathagata, Buddha's name) and skillful means, etc. (which are also various means, etc.). Sarvatha (Sarvatha, meaning 'all'), Kham (Kham, level tone, meaning 'emptiness,' corresponding to the above statement that all is empty; this is the seed syllable), Udgate (Udgate, a conjunct), ti (ti, meaning 'birth,' Akasagarbha), Sphara (Sphara, a conjunct, meaning 'universal'), Rahiman (Rahiman, meaning 'universal'), Gagana-kham (Gagana-kham, meaning 'space'). This is the meaning of the power of space and so on. From the emptiness of all dharmas, this thing is born, universally benefiting all sentient beings. Those who recite and uphold this mantra, even with a single flower offered, can pervade the entire Dharma realm. Upwardly offering to all noble sages and downwardly bestowing upon all sentient beings, one then makes the above great vows within it. Adding this mantra to it will ensure its accomplishment. It is like taking treasures from one's own treasury, where everything is as one wishes. Reciting this mantra three times, whatever one thinks of will also be accomplished. All flowers and so on that are offered are dedicated with three kinds of power, and adding this mantra to them will ensure that everything is accomplished as one wishes. That is, offering flowers to all Buddhas and so on is freely accomplished. 'By this holding all,' 'this' refers to the mantra mudra, 'all' refers to the desired offerings, and 'real' refers to offering as in the Vajra Dharma Realm Palace. The two sentences 'all dharmas are unborn,' etc., reveal the meaning of the syllable A (A, Sanskrit letter). 'The one who contemplates' refers to the mind that can observe, and 'placing within it' refers to the central platform of the eight-petaled lotus. Achieving the drawing of the Mahavairocana (Mahavairocana, Buddha's name) gate three times. Next, one should turn the syllable A; 'next' refers to the originally unborn dharma, where the verbal expression is cut off, and the mind's activities are extinguished. Borrowing words to forcefully explain, the Dharma of great compassion manifests according to the occasion, which is the ability to manifest the syllable A. Next, one should do it for two-legged beings, and because of the two legs, one turns. --------------------------------------------------------------------------------
Chinese
阿字成两足尊。故言次当转阿字成大日牟尼也。圆光者大日圆光犹如明镜。于明镜中皆现万物。何况尘垢本不生如来圆光。千界者三千大千世界也。增数者。大千为一数。乃至不可说不可说。光焰谓所致法也。流出者大日所放也。轮者具德义 谓降伏烦恼能生善牙故名轮也光明者身业也。令开悟者。口业故言身语遍一切也。阎浮金色者。从阎浮池出金。此池近在阎浮树侧。由此得名。于金中最胜也。跏趺坐者。凡坐法圣善之寺三藏和上边面受。左足先着右髀上。右足次着左髀上。名为莲华坐。单足着左髀上。名为吉祥坐也。别此坐者非圣坐也。若欲求菩提学佛坐为得。正受者入定相也。诸毒者三毒相也。绡縠衣者金罗文也。自然发髻冠者非从人作。四成画释迦门。彼中八叶莲中台也。想婆字者。梵字安彼台也。勤勇者佛异名也。袈裟者乾陀色也。四八者佛三十二相。释迦种子心真言门。婆是三有。傍有二点即是除遣三有义。瑜伽者。行者能观心所观本尊也。不相离故。能所别故。有相观。行者身心即是佛故无想念诵门也。入者解也。本体者所放化身即是大日尊故。体用无别。故涅槃经曰。化身即是法身。此其义也。流出者。若多若少皆亦如是。于佛右莲上者。得菩萨为本尊者自本尊也。执者于手中有金刚故云执金刚也 现代汉语译本 ‘阿’字成就两足尊（佛的尊称）。所以说接下来应当转‘阿’字成为大日牟尼（Mahāvairocana，伟大的光明遍照者）啊。圆光指的是大日如来的圆光犹如明镜，在明镜中能显现万物。何况尘垢本来就不会在如来的圆光中产生。千界指的是三千大千世界。增数指的是，以大千世界为一个单位，乃至不可说不可说。光焰指的是所获得的法。流出指的是大日如来所放出的。轮指的是具足功德之义，指的是降伏烦恼，能够生出善的种子，所以叫做轮。光明指的是身业。令开悟指的是口业，所以说身语遍及一切。阎浮金色指的是，从阎浮池中产出的黄金，这个池子靠近阎浮树旁，因此得名。在黄金中最为殊胜。跏趺坐指的是，凡是坐禅的方法，都要在圣善的寺庙里，从三藏法师处接受。左脚先放在右大腿上，右脚再放在左大腿上，叫做莲华坐。单脚放在左大腿上，叫做吉祥坐。区别于这种坐姿，不是圣人的坐姿。如果想要追求菩提，学习佛的坐姿才能得到。正受指的是进入禅定的状态。诸毒指的是三毒（贪嗔痴）之相。绡縠衣指的是金色的罗纹衣服。自然发髻冠指的是不是由人制作的。四成画释迦门，那里面的八叶莲花是中心台。想婆字指的是，梵字安放在那个台上。勤勇指的是佛的另一个名字。袈裟指的是乾陀色。四八指的是佛的三十二相。释迦的种子心真言门。‘婆’代表三有（欲有、色有、无色有），旁边有两个点，就是去除三有的意思。瑜伽指的是，修行者能够观想内心所观想的本尊，因为不相分离。因为能观和所观是不同的，所以是有相观。修行者的身心就是佛，所以是无想念诵门。入指的是理解。本体指的是所放出的化身就是大日尊，所以本体和作用没有区别。所以《涅槃经》说，化身就是法身，就是这个意思。流出指的是，无论是多是少，都同样如此。在佛的右莲花上指的是，以菩萨为本尊的人，就是自己的本尊。执指的是手中持有金刚杵，所以叫做执金刚。