English
English version: Furthermore, one contemplates the 'A' syllable (A letter, symbolizing ignorance) and the mantra, even to the point of comprehending the meaning of the phrases themselves. The commentary explains: Once the gate of wisdom is opened, one should adorn the virtues of wisdom and immediately incorporate the Bodhi seed, which is referred to as the 'A' syllable. Therefore, it is said that upon careful observation of the 'A' syllable, light pervades it, shining brilliantly. Once this contemplation is accomplished, one should incorporate it, hence the phrase 'forming the Vajra summoning mudra'. Because of the power of this mudra, the Buddha's virtues and Bodhi reside in the heart-palace. Once they reside there, one clearly sees, like the moon illuminating the Dharma realm, which is called the aspect of wisdom-virtue Bodhi. The secret meaning is that the Bodhi seed is placed within the Buddha's virtue Vajra Samadhi. It means clearly seeing the 'A' syllable transforming into a moon wheel residing in the heart-palace, the mudra being as described in the sutra. It is like wisdom-virtue Bodhi residing in the heart, hence the saying that one can understand the past, future, and present, and even comprehend everything oneself. The verse says: 'The wisdom-mudra Dharma-body syllable is the firm Bodhi Dharma.' The sutra says: 'Again, form the Vajra fist and mudra, even the mind-secret, because it can uphold, it is called the Vajra fist, etc.' The commentary explains: The mudra-aspect Dharma can be understood. The secret meaning is that the Buddha's virtue Vajra Samadhi Dharma-realm wisdom-mudra is used to seal it. Because of the power of the mudra, it can enable the accomplishment of the Dharma-realm Bodhi-body. The '[金*(离-禸+ㄆ)]' syllable (Vajra) is the Dharma-realm seed, shaped like a round stupa, called the Dharma-body stupa. The Vajra fist is the aspect of the Buddha's firm wisdom. Using the Buddha's firm wisdom to uphold the Dharma-body, sealing the wisdom Bodhi, can enable the accomplishment of a firm treasure of virtue, hence the name 'sealing the heart-palace', and even 'Vajra fist', etc. The verse uses the mighty light-mudra to protect the body and destroy obstacles. The sutra says: 'Again, divide the Vajra fist into two, and the mantra, even all become pure, etc.' The commentary explains: This means that one has already completed the initial purification of body and speech, then dwells in firm wisdom, and is united with Bodhi, the treasure of virtue is perfectly accomplished, therefore the mighty light-king protects the body and destroys calamities, so it is said to rotate this mudra clockwise on the head, etc., as can be known from the sutra. The verse says: 'Immediately form the Samaya according to the desired division's honored Dharma.' The sutra says: 'Again, form the Vajra lotus and mantra, even to become the honored lord, etc.' The commentary explains: After forming the boundary protection as above, according to one's own desire, act as the division's lord Samaya (Samaya, vow). --------------------------------------------------------------------------------
Chinese
印于心顶。然后念诵本部真言。经中唯有莲华部三昧耶明印。余四所无者。略故不列。若欲解者。唯改钵头摩句安金刚句宝句羯磨句法界句。即是余句皆同。思之可解。印相亦随句改之如经下文具说其相也。若乐广大观察如来实相无尽庄严藏三摩地者。应当如后次第安立善观察之。于此门下妙庄严相依智种建立佛会。而为颂曰。 妙智净内外 依种子建立 世界妙相法 想诸佛所依 成等正觉法 如来神变相 秘密三昧相 颂妙智净内外者。经云复次净妙智慧乃至等同虚空等。释曰六尘六识等性空为体。一切所有皆悉一如。众生执心于中对碍。欲建妙相先智除之。故云观察内外皆无所有也。自性平等无初中后。故云又观三世法等同虚空。入是空三摩地时不见身之与心。内外寂能观所观皆同一大空。若声闻种姓多者于中沉住智不起动。外道于中起恶寻求。或见有边或见无边或见非有非无边等。乃至各各别生于见等。菩萨于中智慧善巧建立种种微妙相用。入佛境界得佛加持。佛加持故于百千三昧出入无碍。即能遍至一切诸佛及诸菩萨大会之中供养礼拜咨问法义。而身心不动不没。即能遍入众生界中教化无尽诸众生类。而其身心不着不碍。若能如是心不间断正修行者。一念一时无前无后与如来等。即 现代汉语译本：将（手印）印在心和头顶。然后念诵这部经的真言。经中只有莲华部（Padma，莲花部）的三昧耶（Samaya，誓言）明印，其余四部没有的原因是，因为内容简略所以没有列出。如果想理解，只需要将‘钵头摩’（Padma，莲花）替换成‘金刚’（Vajra，金刚）、‘宝’（Ratna，宝）、‘羯磨’（Karma，业）、‘法界’（Dharmadhatu，法界）即可。其余部分都相同。仔细思考就能理解。手印的相也随着语句改变，如下文详细说明的那样。如果喜欢广大地观察如来的真实相，以及无尽庄严藏三摩地（Samadhi，三摩地），应当按照后面的次第安立，好好地观察。在这门下，依靠智慧种子建立佛会，并为此作颂说： 妙智净内外 依种子建立 世界妙相法 想诸佛所依 成等正觉法 如来神变相 秘密三昧相 解释‘颂妙智净内外’。经中说：‘再次，清净微妙的智慧乃至等同虚空等。’解释说：六尘（感官对象）、六识（感官意识）等以性空为本体。一切所有都完全一样。众生执着于心，在其中产生对立和障碍。想要建立微妙的相，首先要用智慧去除这些障碍。所以说观察内外都没有任何东西。自性平等，没有开始、中间和结束。所以说又观察三世法等同虚空。进入这种空三摩地时，看不到身体和心，内外寂静，能观和所观都同一于大空。如果声闻（Śrāvaka，声闻）种姓的人多，就会在其中沉溺，智慧无法生起。外道（Tirthika，外道）在其中产生邪恶的寻求，或者看到有边，或者看到无边，或者看到非有非无边等，乃至各自产生不同的见解等。菩萨（Bodhisattva，菩萨）在其中运用智慧，巧妙地建立种种微妙的相和作用。进入佛的境界，得到佛的加持。因为佛的加持，所以在百千三昧中出入无碍。就能遍至一切诸佛以及诸菩萨的大会之中，供养、礼拜、咨询佛法要义。而身心不动不没。就能遍入众生界中，教化无尽的众生。而他的身心不执着，没有障碍。如果能够这样心不间断地正确修行，一念一时，没有先后，就与如来（Tathāgata，如来）相等。即
English
English version: Imprint (the mudra) on the heart and top of the head. Then recite the mantra of this scripture. In this scripture, only the Samaya (Samaya, vow) Mudra of the Padma (Padma, Lotus) family is present. The reason the other four families are not included is because the content is abbreviated. If you want to understand, you only need to replace 'Padma' (Padma, Lotus) with 'Vajra' (Vajra, Diamond), 'Ratna' (Ratna, Jewel), 'Karma' (Karma, Action), 'Dharmadhatu' (Dharmadhatu, Realm of Dharma). The rest is the same. Think carefully and you can understand. The appearance of the mudra also changes with the phrase, as described in detail in the following text. If you enjoy extensively observing the true form of the Tathagata (Tathāgata, Thus Come One) and the Samadhi (Samadhi, Concentration) of the inexhaustible Adornment Treasury, you should establish and carefully observe it according to the following order. Under this gate, rely on the wisdom seed to establish the Buddha assembly, and compose a verse for it: Subtle Wisdom, Pure Inside and Out, Established Based on the Seed The World's Wonderful Appearance of Dharma, Imagine What the Buddhas Rely On The Dharma of Achieving Perfect Enlightenment, The Miraculous Transformation of the Tathagata The Appearance of the Secret Samadhi Explaining 'Verse: Subtle Wisdom, Pure Inside and Out'. The scripture says: 'Furthermore, pure and subtle wisdom is even equal to space, etc.' The explanation says: The six sense objects (sense objects), the six consciousnesses (sense consciousnesses), etc., take emptiness as their essence. Everything is completely the same. Sentient beings are attached to the mind, creating opposition and obstacles within it. If you want to establish a wonderful appearance, you must first use wisdom to remove these obstacles. Therefore, it is said that observing inside and out, there is nothing at all. The self-nature is equal, without beginning, middle, or end. Therefore, it is said that observing the Dharma of the three times is equal to space. When entering this empty Samadhi, you cannot see the body and mind. Inside and outside are silent, and the observer and the observed are the same in the great emptiness. If there are many people of the Śrāvaka (Śrāvaka, Hearer) lineage, they will be immersed in it, and wisdom will not arise. The Tirthika (Tirthika, non-Buddhist) generate evil seeking within it, either seeing a boundary, or seeing no boundary, or seeing neither existence nor non-existence, etc., and even each generating different views, etc. Bodhisattvas (Bodhisattva, Enlightenment Being) skillfully establish various subtle appearances and functions within it, using wisdom. Entering the realm of the Buddha, they receive the blessing of the Buddha. Because of the Buddha's blessing, they can enter and exit hundreds of thousands of Samadhis without hindrance. They can reach all the Buddhas and Bodhisattvas in the great assembly, making offerings, paying homage, and consulting the Dharma. And their body and mind do not move or sink. They can enter the realm of sentient beings, teaching and transforming endless sentient beings. And their body and mind are not attached or hindered. If one can cultivate correctly in this way without interruption, one thought, one moment, without before or after, is equal to the Tathagata (Tathāgata, Thus Come One). That is --------------------------------------------------------------------------------
Chinese
于此生满足佛地。法如下说随所乐为。 颂依种子建立世界妙相法者。经云即于下方想有琰字。乃至既想如上诸部座已等。释曰。如上入大空三摩地已。即以决定妙智于下方空际想有琰字。黑光流布变为风轮。风轮大力持于地轮。轮皆黑色。是名风地种也。此中与毗卢遮那经文安立世界别也。应如彼说具足修行。如前想已于地轮际布列剑字。放杂色光成轮围山。名为甘露海岸也。以[金*(离-禸+ㄆ)]字法界种子字大白色悲光。想成如来毗卢遮那于虚空中名法身种也(注雨相。如经)。想钵罗(二合)字。字放金色光变为金龟广大无际吉祥种也。想𠶹哩字。放黄色光为黄金莲华。莲华藏种也(其相如经)想钵啰(二合)吽[金*(离-禸+ㄆ)]等三字。放杂宝色光成妙显山(旧云妙高)名坚胜法界座种也(其相如经说)今人共号为须弥座者从此立名。非是须弥卢山四宝所成者。此妙座高显犹如彼山。故以喻之。山有八面面各有门。于中空同八大菩萨常所居宫也。而诸菩萨各据一面而演说法。于其室内乃有十方诸佛微尘大会。此经略故不列。三藏教授次第具安立之。故云而有八面等。又想[金*(离-禸+ㄆ)]等五字者。谓于台上以此五字。上随位而安布之。五字放光和合共成四方大殿。于大殿中随于字 现代汉语译本： 在此生圆满佛的境界。以下所说的法，可以随自己喜好而修习。 关于依种子建立世界美妙景象的方法。经中说：‘就在下方观想有琰字（yam，风轮种子字）。’乃至‘已经观想如上的各部座等。’解释说：如前进入大空三摩地后，就以决定的妙智在下方的空际观想有琰字，黑光流布变为风轮。风轮以大力支撑地轮，轮都是黑色的。这称为风地种。’这里与《毗卢遮那经》中安立世界的方法不同，应当按照《毗卢遮那经》所说具足修行。如前观想后，在地轮边缘排列剑字（kham，空间种子字），放出杂色光形成轮围山，名为甘露海岸。以[金*(离-禸+ㄆ)]字（hūṃ，种子字）法界种子字大白色悲光，观想成如来毗卢遮那（Vairocana，光明遍照）于虚空中，名为法身种（如同经中所述的雨相）。观想钵罗(二合)字（pra，光明种子字），此字放出金色光变为金龟，广大无际，是吉祥种。观想𠶹哩字（hrīḥ，莲花种子字），放出黄色光为黄金莲华，是莲华藏种（其景象如同经中所述）。观想钵啰(二合)吽[金*(离-禸+ㄆ)]等三字，放出杂宝色光，形成妙显山（旧称妙高山），名为坚胜法界座种（其景象如同经中所述）。现在人们共同称之为须弥座，就是从此立名的，并非是须弥卢山（Sumeru，妙高山）由四宝所成。这个妙座高显犹如彼山，所以用它来比喻。山有八面，每面都有门，其中空同八大菩萨常所居住的宫殿。而诸菩萨各据一面而演说法，在其室内乃有十方诸佛微尘大会。此经简略所以没有列出，三藏教授次第具足安立之，所以说而有八面等。又观想[金*(离-禸+ㄆ)]等五字，是指在台上以此五字，上随位置而安布之。五字放光和合共同形成四方大殿，在大殿中随着字