English
English version: In this life, one attains the complete Buddha-land. The Dharma as follows can be practiced according to one's preference. Regarding the method of establishing the wondrous appearance of the world based on seeds. The sutra says: 'Immediately below, visualize the syllable yaṃ (wind wheel seed syllable).' And so on, 'Having visualized the above-mentioned seats and so forth.' The explanation says: 'After entering the Samadhi of Great Emptiness as before, then with decisive wondrous wisdom, visualize the syllable yaṃ in the lower space, black light flowing and transforming into a wind wheel. The wind wheel supports the earth wheel with great force, and the wheels are all black. This is called the wind-earth seed.' Here, the establishment of the world differs from that in the Vairocana Sutra; one should practice fully according to what is said in the Vairocana Sutra. After visualizing as before, arrange the syllable khaṃ (space seed syllable) at the edge of the earth wheel, emitting variegated light to form the surrounding mountains, called the nectar coast. With the syllable hūṃ (seed syllable), the Dharma-realm seed syllable, great white light of compassion, visualize the Tathagata Vairocana (the Illuminator) in the empty space, called the Dharmakaya seed (like the rain aspect described in the sutra). Visualize the syllable pra (light seed syllable), this syllable emits golden light and transforms into a golden turtle, vast and boundless, it is the auspicious seed. Visualize the syllable hrīḥ (lotus seed syllable), emitting yellow light as a golden lotus flower, it is the lotus treasury seed (its appearance is as described in the sutra). Visualize the three syllables pra hūṃ [金*(离-禸+ㄆ)] and so on, emitting variegated jewel-colored light, forming the wondrously manifested mountain (formerly called Mount Meru), called the firm and victorious Dharma-realm seat seed (its appearance is as described in the sutra). What people now commonly call the Sumeru seat is named from this, it is not that Mount Sumeru (Mount Meru) is made of four jewels. This wondrous seat is high and prominent like that mountain, so it is used as a metaphor. The mountain has eight faces, each face has a gate, and within it is the same as the palaces where the eight great Bodhisattvas constantly reside. And the Bodhisattvas each occupy one face and expound the Dharma, and within their rooms there is an assembly of dust-mote Buddhas from the ten directions. This sutra is brief so it does not list them, the Tripitaka teachings establish them fully in order, so it says that there are eight faces and so on. Also, visualizing the five syllables [金*(离-禸+ㄆ)] and so on, refers to using these five syllables on the platform, placing them according to their positions. The five syllables emit light and combine to form a great hall in the four directions, and within the great hall, following the syllables --------------------------------------------------------------------------------
Chinese
位结成五峰楼阁。名为五峰大殿也。其中庄严如经广明之。乃至莫呼罗伽等王奏妙歌舞等。各于楼阁下随五字位成金刚轮漫荼罗等。一一轮内各有三种子字以为佛座。如经所明于五座中[金*(离-禸+ㄆ)]字轮中种子所变成师子座者。师子者诸兽中王。于诸兽中游行无畏。故卢舍那佛亦复如是。诸法之王于诸法中变化无碍。故据师子座也。于吽字轮中种子所变为象座者。其象力用诸兽力用无能过者。金刚部王共据其上表以坚力。无挂碍故。于怛罗字轮中种子所变为马座者。其诸世间尊贵吉祥莫先于马。马有慧用世以为宝。灌顶法王以之为座。表以灌顶具吉祥故。于缬哩(二合)字轮中种子所变孔雀座者。其诸世间以孔雀鸟而为瑞禽。此禽丽状具种种色。复有明慧善应时宜。转法轮王以之为座。表以转大法轮不非器故。于阿字轮中种子所变加楼罗座者。此鸟威力能降诸龙。诸龙所居四大海中。迦楼罗鸟随所向方龙即降伏。不空业王以之为座。表以智用。随方羯磨摄引人天一切诸龙。无不归者。谓佛菩萨随摄随归无有违者。如是次第应深知之。故云既想如上诸部座已等。 颂想诸佛所依成等正觉法者。经云次想诸部一切如来及十六大菩萨乃至无碍事业巧方便智等。释曰。此一段经文安立不次也。应云于前五部座 现代汉语译本 结集成五峰楼阁，名为五峰大殿。其中的庄严景象如《广明经》所详述。乃至莫呼罗伽（Mahoraga，一种人面蛇身的非人）等王演奏美妙的歌舞等，各自在楼阁下随着五字位形成金刚轮坛城等。每一个轮内各有三种子字作为佛座。如经文所说，在五座中，[金*(离-禸+ㄆ)]字轮中的种子所变成的狮子座，狮子是百兽之王，在所有野兽中**无畏。所以卢舍那佛（Vairocana，光明遍照佛）也同样如此，是诸法之王，在一切法中变化无碍，所以安坐于狮子座。在吽（Hūṃ）字轮中种子所变成的象座，大象的力量是所有野兽中没有能超过的，金刚部王（Vajra family king）共同安坐其上，表示坚固的力量，没有挂碍的缘故。在怛罗（Traṃ）字轮中种子所变成的马座，在世间一切尊贵吉祥的事物中，没有比马更优先的。马具有智慧，世人视其为宝。灌顶法王（Abhiṣeka Dharma King）用它作为座位，表示灌顶具有吉祥的含义。在缬哩(二合)（Hrih）字轮中种子所变的孔雀座，在世间，人们将孔雀鸟视为吉祥的禽鸟。这种鸟外形华丽，具有各种颜色，并且具有明智，善于应时。转法轮王（Dharmacakra Pravartana King）用它作为座位，表示转大法轮不会选择不适合的根器。在阿（A）字轮中种子所变迦楼罗（Garuda，一种大鹏金翅鸟）座，这种鸟威力强大，能够降伏诸龙。在诸龙所居住的四大海中，迦楼罗鸟无论飞向哪个方向，龙都会立即降伏。不空业王（Amoghasiddhi Karma King）用它作为座位，表示以智慧的力量，无论用何种羯磨（Karma，行为）都能摄引人天一切诸龙，没有不归顺的。也就是说，佛菩萨无论如何摄受，都会归顺，没有违背的。像这样次第应当深入了解。所以说，‘既想如上诸部座已等’。 颂想诸佛所依成等正觉法。经云次想诸部一切如来及十六大菩萨乃至无碍事业巧方便智等。释曰。此一段经文安立不次也。应云于前五部座
English
English version Having assembled into a five-peaked pavilion, it is named the Five-Peaked Great Hall. Its adornments are as detailed in the *Extensive Illumination Sutra*. Even the Mahoragas (Mahoraga, a non-human being with a human face and a serpent's body) and other kings perform wondrous songs and dances, each forming Vajra Mandala wheels beneath the pavilions according to the positions of the five syllables. Within each wheel, there are three seed syllables serving as Buddha seats. As the sutra explains, among the five seats, the lion seat transformed from the seed syllable in the [金*(离-禸+ㄆ)] syllable wheel: the lion is the king of beasts, fearless among all creatures. Therefore, Vairocana Buddha (Vairocana, the Buddha of Universal Light) is also like this, the king of all dharmas, unimpeded in transformations among all dharmas, hence seated on the lion seat. The elephant seat transformed from the seed syllable in the Hūṃ (Hūṃ) syllable wheel: the elephant's strength surpasses that of all other beasts. The Vajra family king (Vajra family king) jointly sits upon it, symbolizing firm strength, without any obstructions. The horse seat transformed from the seed syllable in the Traṃ (Traṃ) syllable wheel: among all noble and auspicious things in the world, none precedes the horse. The horse possesses wisdom and is regarded as a treasure by the world. The Abhiṣeka Dharma King (Abhiṣeka Dharma King) uses it as a seat, symbolizing that the Abhiṣeka possesses auspiciousness. The peacock seat transformed from the seed syllable in the Hrih (Hrih) syllable wheel: in the world, the peacock is regarded as an auspicious bird. This bird has a beautiful appearance with various colors, and it also possesses wisdom and is good at adapting to the times. The Dharmacakra Pravartana King (Dharmacakra Pravartana King) uses it as a seat, symbolizing that the turning of the great Dharma wheel does not choose unsuitable vessels. The Garuda (Garuda, a large golden-winged bird) seat transformed from the seed syllable in the A (A) syllable wheel: this bird has great power and can subdue all dragons. In the four great oceans where the dragons reside, the Garuda bird, wherever it flies, the dragons immediately submit. The Amoghasiddhi Karma King (Amoghasiddhi Karma King) uses it as a seat, symbolizing that with the power of wisdom, no matter what Karma (Karma, action) is used, it can gather and guide all dragons of humans and gods, and none will fail to return. That is to say, Buddhas and Bodhisattvas, no matter how they receive, will submit and not disobey. Such a sequence should be deeply understood. Therefore, it is said, 'Having contemplated the seats of the above-mentioned families, etc.' Praising and contemplating the Dharma of complete and perfect enlightenment that all Buddhas rely on. The sutra says, 'Next, contemplate all the Tathagatas of the various families and the sixteen great Bodhisattvas, even the unobstructed skillful means of wisdom, etc.' The commentary says, 'This section of the sutra is not in the correct order. It should say, 'In the previous five family seats.' --------------------------------------------------------------------------------
Chinese
上各想有月轮。于月轮中想有微妙莲华台蕊圆具。即于师子座上月轮中想有四面毗卢遮那佛。以诸如来所持之身坐彼座上。又想阿閦鞞等四方诸佛各据本座也。及十六大菩萨并四波罗蜜施设。四种内供养四种外供养及四摄菩萨等。及贤劫千佛菩萨诸大金刚二十八部等诸神。皆以本三摩地各各想彼差别记契等。此等事相皆从毗卢遮那佛法界身圆轮光内而现。如是阿閦鞞佛诸如来等坐此未久成等正觉。悉得一切如来普贤之心。乃至获四灌顶智等(如经广说之)初云四面毗卢遮那者。释曰。所谓鑁字轮中法身如来四面圆满。向四方作三昧相也。 次下颂如来神变相秘密三昧相者谓已下诸门五方如来十六菩萨四波罗蜜及内外四供养四摄诸菩萨等。一一皆有无量甚深智用智门秘密境界无碍神变三昧之相。广如下明。 第一一切如来普贤金刚三昧门。颂曰。 诸佛普贤心 秘密神变相 亲承普教示 授五菩提智(不别释之) 初颂诸佛普贤心者。经云尔时金刚界至秘明末。于中四门不同。一举报。二显体。三明行。四护念。经尔时毗卢遮那佛此举报也。释曰所谓行大日如来事遍满法界纯以大金刚王而共围绕以为宫殿毗卢遮那处中而住。梵云毗卢遮那。此翻最高显广眼藏如来。毗者最高显也。卢遮那者 现代汉语译本： 然后观想每个方位都有月轮。在月轮中观想有微妙的莲花台，花蕊圆满具备。就在狮子座上的月轮中观想有四面毗卢遮那佛（Vairocana Buddha，光明遍照佛），以诸如来所持之身端坐其上。又观想阿閦鞞佛（Akshobhya Buddha，不动佛）等四方诸佛各据本座。以及十六大菩萨，并四波罗蜜（Four Pāramitās，四种波罗蜜多）的施设，四种内供养、四种外供养及四摄菩萨等。以及贤劫千佛、菩萨、诸大金刚、二十八部等诸神。都以各自的本三摩地，各自观想那些差别记契等。这些事相都从毗卢遮那佛的法界身圆轮光内显现。如此阿閦鞞佛等诸如来坐在这里不久，成就等正觉，全部获得一切如来普贤之心，乃至获得四灌顶智等（如经文广说）。最初说四面毗卢遮那，解释说：所谓鑁（vam）字轮中法身如来四面圆满，向四方作出三昧相。 接下来颂扬如来神变相秘密三昧相，是指以下各门，五方如来、十六菩萨、四波罗蜜及内外四供养、四摄诸菩萨等。一一都有无量甚深智用、智门秘密境界、无碍神变三昧之相。详细情况如下文说明。 第一，一切如来普贤金刚三昧门。颂曰： 诸佛普贤心 秘密神变相 亲承普教示 授五菩提智（不另作解释） 最初颂扬诸佛普贤心，经文说：尔时金刚界至秘明末。其中四门不同：一、举报；二、显体；三、明行；四、护念。经文‘尔时毗卢遮那佛’，这是举报。解释说：所谓行大日如来事，遍满法界，纯以大金刚王而共同围绕，以为宫殿，毗卢遮那处在中央而住。梵文毗卢遮那，翻译为最高显广眼藏如来。毗，是最高显。卢遮那，是广眼藏。
English
English version: Then, contemplate that each direction has a moon disc. Within the moon disc, contemplate a subtle lotus pedestal, with complete and perfect stamens. Right on the lion throne within the moon disc, contemplate the Four-Faced Vairocana Buddha (Vairocana Buddha, the Buddha of Universal Light), seated upon it with the body held by all Tathagatas. Also, contemplate Akshobhya Buddha (Akshobhya Buddha, the Immovable Buddha) and other Buddhas of the four directions, each occupying their respective seats. And the Sixteen Great Bodhisattvas, along with the arrangement of the Four Pāramitās (Four Perfections), the four internal offerings, the four external offerings, and the Four Sangraha Bodhisattvas (Four Ways of Gaining Disciples). As well as the Thousand Buddhas of the Bhadrakalpa (Fortunate Aeon), Bodhisattvas, all the Great Vajras, the Twenty-Eight Classes, and other deities. All of them, with their respective original Samadhis, contemplate those different distinguishing marks, etc. These phenomena all manifest from within the Dharma-realm body's circular light of Vairocana Buddha. Thus, Akshobhya Buddha and other Tathagatas, sitting here for a short time, attain perfect enlightenment, all obtaining the heart of Samantabhadra (Universal Worthy) of all Tathagatas, and even obtaining the Four Initiatory Wisdoms, etc. (as extensively explained in the scriptures). Initially, it is said that the Four-Faced Vairocana, which is explained as: the Dharmakaya Tathagata in the 'vam' (seed syllable) wheel is complete on all four sides, making the Samadhi mudra towards the four directions. Next, the verse praises the miraculous transformation aspect and secret Samadhi aspect of the Tathagata, referring to the following gates, the Five Dhyani Buddhas, the Sixteen Bodhisattvas, the Four Pāramitās, and the four internal and external offerings, the Four Sangraha Bodhisattvas, etc. Each and every one has immeasurable profound wisdom functions, wisdom-gate secret realms, unobstructed miraculous transformation Samadhi aspects. The details are explained below. First, the Samadhi Gate of the Universal Worthy Vajra of all Tathagatas. The verse says: The heart of Samantabhadra of all Buddhas, the secret miraculous transformation aspect Personally receiving the universal teachings, bestowing the five wisdoms of enlightenment (not explained separately) Initially, the verse praises the heart of Samantabhadra of all Buddhas, the scripture says: At that time, the Vajradhatu (Diamond Realm) reaches the end of the secret illumination. Among them, the four gates are different: first, reporting; second, revealing the essence; third, clarifying the practice; fourth, protecting and remembering. The scripture 'At that time, Vairocana Buddha,' this is the reporting. It is explained as: what is practiced is the deeds of Mahavairocana Tathagata, pervading the entire Dharma-realm, purely with the Great Vajra King surrounding it together, taking it as the palace, with Vairocana residing in the center. The Sanskrit word Vairocana is translated as the Supremely Manifest Vast Eye Treasury Tathagata. 'Vai' means supremely manifest. 'Rocana' means vast eye treasury. --------------------------------------------------------------------------------