T18n0905_三種悉地破地獄轉業障出三界秘密陀羅尼法
大正藏第 18 冊 No. 0905 三種悉地破地獄轉業障出三界秘密陀羅尼法
No. 905 [cf. Nos. 906, 907]
三種悉地破地獄轉業障出三界秘密陀羅尼法
中天竺國三藏善無畏奉 詔譯
瑜伽事法約有千條。略述少分。口開舌舉震法界宮。蓮華藏世界如來出定。即以摧破地獄轉業障出三界。當知如法布字人主頂戴手冠中。萬國清泰。節度觀察旗旌上書寫真言。四方晏靜。專城太守鎮遏。總或鼓角上題字嚴警鼓音。遠聞。妖氣清熾盛布千里。苗稼洪潤人無災疫。地土神祇風恬雨順。唸誦加持。戰鼓上書。賊軍自降。一人不損名金剛鼓。
稽首毗盧遮那佛 開敷凈眼如蓮花 三界調御天人師 大菩提心救世者 深妙真言加持法 流入無生阿字門 白毫無相正遍知 圓滿恒照如日月 身口意業成三密 三密即成應化法 五輪五智是五分 五分盡攝法界輪 阿閦寶生救世者 彌陀成就不空王 成於悉地吉祥輪 傳斯妙法化諸有 慈心自在降三世 金剛薩埵不動尊 無違誓願應時期 瑜伽事畢還金剎
佛言a 阿字金剛部主肝。阿字即是大日如來理法身。本性清凈極理畢竟不可得空。金剛地輪種子。金
【現代漢語翻譯】 現代漢語譯本 《三種悉地破地獄轉業障出三界秘密陀羅尼法》
中天竺國三藏善無畏奉詔翻譯
瑜伽之事法約有千條，這裡簡略敘述少部分。口誦真言，舌尖震動，開啟法界宮殿，蓮華藏世界（Padmagarbha）的如來從禪定中出來。即以此摧破地獄，轉變業障，脫離三界。應當知道，如法地在人主的頂戴和手冠中佈置文字，萬國就能清泰安寧；在節度使、觀察使的旗幟上書寫**言，四方就能安定平靜；在專城太守鎮守的地方，或者在鼓角上題寫文字，嚴肅警惕鼓聲，就能遠播威名。妖氣清除，熾盛地遍佈千里，莊稼豐收，人民沒有災疫。土地神祇感到風調雨順。唸誦加持，在戰鼓上書寫文字，敵軍自然降服，一人不損，這叫做金剛鼓。
稽首禮拜毗盧遮那佛（Vairocana），您開敷的清凈眼如同蓮花一般。 您是三界（Trailokya）的調御者，天人（Deva）的導師，以大菩提心（Mahabodhi-citta）救度世人。 深奧微妙的真言加持之法，流入無生無滅的阿字門（Ā-kāra）。 您眉間的白毫，無相卻又正遍知，圓滿恒常地照耀如同日月。 身口意三業成就三密（Tri-guhya），三密即成就應化之法。 五輪（Pañca-cakra）五智（Pañca-jñāna）即是五分法身（Pañca-skandha），五分法身盡攝法界之輪。 阿閦佛（Akshobhya）、寶生佛（Ratnasambhava）是救世者，彌陀佛（Amitābha）、成就佛（Amoghasiddhi）是不空成就王。 成就於悉地（Siddhi）吉祥之輪，傳授這微妙之法化度諸有情。 以慈心自在地降伏三世，金剛薩埵（Vajrasattva）是不動尊（Acalanātha）。 不違背誓願應時示現，瑜伽之事完畢迴歸金剛剎土。
佛說：阿字是金剛部（Vajra-dhātu）的主宰，是肝臟的象徵。阿字即是大日如來（Mahāvairocana）的理法身，本性清凈，窮極真理，畢竟空不可得。是金剛地輪的種子。
【English Translation】 English version The Secret Dharani Method for Three Kinds of Siddhi, Destroying Hell, Transforming Karmic Obstacles, and Exiting the Three Realms
Translated by Tripiṭaka Śūbhākarasiṃha from Central India under Imperial Order
The practices of Yoga number around a thousand. Here, a small portion is briefly described. When the mouth recites mantras and the tongue vibrates, the palace of the Dharma Realm opens, and the Tathagata of the Padmagarbha (Lotus Treasury) World emerges from Samadhi. This is used to destroy hell, transform karmic obstacles, and escape the Three Realms (Trailokya). It should be known that if one arranges the letters according to the Dharma on the crown and headdress of a ruler, the myriad nations will be peaceful and prosperous. If one writes the ** syllable on the flags of military commissioners and observers, the four directions will be stable and tranquil. If the magistrate of a fortified city writes the letters on drums and horns, the solemn and vigilant sound of the drum will be heard far and wide. Evil influences will be cleared, prosperity will flourish for thousands of miles, crops will be abundant, and people will be free from disasters and epidemics. The land gods will feel that the wind and rain are favorable. Through recitation and empowerment, if one writes on war drums, enemy armies will naturally surrender without a single casualty. This is called the Vajra Drum.
I bow my head to Vairocana Buddha, whose pure eyes, when opened, are like lotus flowers. You are the tamer of the Three Realms (Trailokya), the teacher of gods and humans (Deva), and the savior of the world with the great Bodhi-citta (Mahabodhi-citta). The profound and subtle Dharma of mantra empowerment flows into the gate of the unproduced and unceasing Ā-kāra. The white hair between your eyebrows, without form yet all-knowing, shines perfectly and constantly like the sun and moon. The three karmas of body, speech, and mind accomplish the three secrets (Tri-guhya), and the three secrets accomplish the Dharma of transformation. The five wheels (Pañca-cakra) and five wisdoms (Pañca-jñāna) are the five aggregates (Pañca-skandha), and the five aggregates fully encompass the wheel of the Dharma Realm. Akshobhya Buddha and Ratnasambhava Buddha are the saviors, Amitābha Buddha and Amoghasiddhi Buddha are the kings of unhindered accomplishment. Accomplishing the auspicious wheel of Siddhi, transmitting this wonderful Dharma to transform all sentient beings. With compassionate freedom, you subdue the three worlds, Vajrasattva is Acalanātha (the Immovable One). Without violating vows, appearing in response to the time, the affairs of Yoga are completed, returning to the Vajra realm.
The Buddha said: The syllable 'A' is the lord of the Vajra-dhātu (Diamond Realm), and it is a symbol of the liver. The syllable 'A' is the principle Dharmakaya of Mahāvairocana, whose nature is pure, whose ultimate truth is ultimately unattainable and empty. It is the seed of the Vajra earth wheel.
剛部曼荼羅也。若約名色者。地是色法。五陰中識陰心持地。其種子不凈。凡五贓者是色法也。五陰中識陰心發故。約名色地是色法也。今肝主魂。魂神氣為東及木。木是色空也。木主春其色青。青色從木生。木從水生。肝從青氣及腎生。其形如立蓮花葉。其中間著[門@芭]珠。[門@芭]肉在胸左也。肝出為眼主筋。筋窮為爪也。今以五字門主五贓六腑故。內外交雜明此而已。又酸味多入肝增肝損脾。若脾中無魂多惛惛肺害肝成病。若如金克木。肺強肝弱。當止心於肺。以青氣攝取白氣肝病則差。青氣著也vaṃ 鑁字蓮花部主肺。鑁字是縛字第十一轉。尾字是第三轉也。轉釋阿字義也。即大日如來智海水大轉輪種子。神通自在之法名智法身。亦名報身。是即蓮花部曼荼羅也。肺臟主魄。魄形體也。其形如花主鼻為西方金。金主秋其色白。白色從風生。風從地陽氣生。五陰中想陰心持風。想心從識生。識心從過去行生。過去行從無明生。無明從妄想生。妄想還從妄想生。輪迴十二因緣也。肺從白氣及脾生。辛味多入肺增肺損肝。若肺中無魄恐怖癲病。心害肺成病。若如火克金。心強肺弱。當止心於心。以白氣攝取赤氣肺病則差。白氣者字也。raṃ 藍字寶部主心。藍字是大日如來心地種火大種子。三世諸佛室宅
{ "translations": [ "現代漢語譯本：", "這是關於剛部曼荼羅（Gaṅga-maṇḍala，恒河曼荼羅）的描述。如果從名色（nāma-rūpa，精神和物質）的角度來看，地屬於色法（rūpa-dharma，物質現象）。在五陰（pañca-skandha，五蘊）中，識陰（vijñāna-skandha，識蘊）的心持有地。地的種子是不凈的。人體的五臟（pañca-kośa，五臟）也屬於色法。在五陰中，識陰的心發動五臟的功能。所以，從名色的角度來看，地是色法。", "現在說肝臟主魂（ātman，靈魂）。魂、神、氣對應東方和木。木是色空（rūpa-śūnyatā，物質和空性）。木主春季，其顏色為青色。青色從木產生，木從水產生。肝臟從青氣和腎臟產生，其形狀像豎立的蓮花葉。其中間放置[門@芭]珠（可能是某種寶石或裝飾）。[門@芭]肉在胸腔左側。肝臟外在表現爲眼睛，主管筋（snāyu，肌腱）。筋的末端是爪甲。", "現在用五字門（pañca-akṣara-mukha，五字真言）來主管五臟六腑（pañca-kośa-ṣaḍ-aṅga，五臟六腑），內外相互交雜，明白這個道理就可以了。另外，酸味過多會進入肝臟，增加肝臟負擔，損傷脾臟。如果脾臟中沒有魂，人會經常昏沉，肺會損害肝臟，導致疾病。如果像金克木一樣，肺強肝弱，應當將心安住在肺上，用青氣攝取白氣，肝病就會好轉。青氣對應vaṃ（鑁）字，蓮花部（Padma-kula，蓮花部）主管肺。鑁字是縛字（bandha-akṣara，束縛字）的第十一轉，尾字是第三轉。轉釋阿字（a-akṣara，阿字）的含義，即大日如來（Mahāvairocana，毗盧遮那佛）智海水大轉輪種子（jñāna-samudra-mahācakra-bīja，智慧海大法輪種子）。神通自在之法名為智法身（jñāna-dharma-kāya，智慧法身），也名報身（saṃbhoga-kāya，報身）。這就是蓮花部曼荼羅。", "肺臟主管魄（prāṇa，生命力）。魄是形體。其形狀像花，主管鼻子，對應西方和金。金主秋季，其顏色為白色。白色從風產生，風從地陽氣產生。在五陰中，想陰（saṃjñā-skandha，想蘊）的心持有風。想心從識產生，識心從過去行（saṃskāra，行）產生，過去行從無明（avidyā，無明）產生，無明從妄想（vikalpa，妄想）產生，妄想還從妄想產生。這就是輪迴十二因緣（dvādaśāṅga-pratītyasamutpāda，十二因緣）。肺從白氣和脾臟產生。辛味過多會進入肺臟，增加肺臟負擔，損傷肝臟。如果肺臟中沒有魄，人會感到恐怖，患上癲病。心會損害肺臟，導致疾病。如果像火克金一樣，心強肺弱，應當將心安住在心上，用白氣攝取赤氣，肺病就會好轉。白氣對應raṃ（藍）字，藍字寶部（Ratna-kula，寶部）主管心。藍字是大日如來心地種火大種子（hṛdaya-bīja-agni-mahā-bīja，心種子火大種子），是三世諸佛的室宅。", " ", " ", " ", " ", " ", " ", " ", " ", " ", " ", " ", " ", " ", " ", " ", " ", " ", " ", " ", " ", " ", " ", " ", " ", " ", " ", " ", " ", " ", " ", " ", " ", " ", " ", " ", " ", " ", " ", " ", " ", " ", " ", " ", " ", " ", " ", " ", " ", " ", " ", " ", " ", " ", " ", " ", " ", " ", " ", " ", " ", " ", " ", " ", " ", " ", " ", " ", " ", " ", " ", " ", " ", " ", " ", " ", " ", " ", " ", " ", " ", " ", " ", " ", " ", " ", " ", " ", " ", " ", " ", " ", " ", " ", " ", " ", " ", " ", " ", " ", " ", " ", " ", " ", " ", " ", " ", " ", " ", " ", " ", " ", " ", " ", " ", " ", " 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。焚燒一切眾生無始無明塵垢妄執出生菩提心牙種。轉釋阿字義也。即是應化身如來。實是智法身火生曼荼羅也。心主神其形如鳥。為南方火。火主夏其色赤。赤色從火生。火從木生。五陰中受陰心持火。受心從想心生。又心從赤氣及肝生。心出為舌主血。血窮為乳。又主耳轉鼻喉鼻樑額頤等。苦味多入心增心損肺。若心中無神多忘失前後。腎害心成病。若如水克火腎強心弱。當止心於腎。以赤氣攝取黑氣心病則差。赤氣者字也。haṃ 唅字羯磨部主腎。吽字即賀字轉也。即是大日如來常住壽量風大種子。三解脫門三際不可得義。法身大力曼荼羅也。風則想陰心所持也。五藏者肝肺心脾腎也。胃者六腑一名也。胃此肚谷是脾腑。五臟六腑之海水。谷皆入胃。五臟六腑皆稟于胃。五味各走流。其嘉淡味入胃故腎稟胃也。腎在臍腰下。左名腎。右名命門。腎敷心腹(胃也腎也)寢寫水精也。腎主志為北方及水。水主冬其色黑。五陰中行陰心持水。行心從受心生。受心從想生。腎從黑氣及肺生。主耳腎出為骨主髓。髓窮為耳乳。骨窮為齒。鹹味多入腎增腎損心。若腎中無志多悲哭。脾害腎成病。若如土克水脾強腎弱。當止心於脾。以黑氣攝取黃氣腎病則差。黑氣者字也khaṃ 欠字虛空部主脾khaṃ 字則大日如來無
【現代漢語翻譯】 現代漢語譯本：焚燒一切眾生無始以來的無明塵垢和虛妄執著，從而生出菩提心的萌芽種子。這是對阿（a）字含義的進一步解釋，它代表應化身如來（如來：佛的稱號之一），實際上是智法身火生曼荼羅（曼荼羅：佛教密宗用以進行觀想和修行的一種象徵性圖案）。心主神，其形狀如鳥，代表南方的火。火主夏季，其顏色為紅色。紅色從火中產生，火從木中產生。在五陰（五陰：構成個體存在的五個要素，即色、受、想、行、識）中，受陰（受陰：感受）由心所掌控，受心從想心（想心：思維）產生。此外，心從赤氣和肝臟產生。心外在表現爲舌頭，主管血液。血液耗盡則化為乳汁。心還主管耳朵、轉鼻、喉嚨、鼻樑、額頭、下巴等。苦味過多會進入心，增強心的功能，但會損害肺的功能。如果心中沒有神，就會經常忘記前後發生的事情。腎臟會損害心，導致疾病。如果像水克火一樣，腎臟強盛而心虛弱，就應當將心止於腎臟，用赤氣攝取黑氣，心病就會痊癒。赤氣指的是字（ra）。haṃ（唅）字是羯磨部（羯磨部：佛教密宗中的一種分類）的主宰，代表腎臟。吽（hūṃ）字實際上是賀（ha）字的轉化，代表大日如來（大日如來：密宗崇奉的主尊）常住的壽量和風大的種子，具有三解脫門（三解脫門：空、無相、無愿）和三際不可得（三際不可得：過去、現在、未來都不可得）的含義，是法身大力曼荼羅。風由想陰心所掌控。五臟指的是肝、肺、心、脾、腎。胃是六腑（六腑：膽、胃、大腸、小腸、三焦、膀胱）之一，又名肚谷，是脾的腑。五臟六腑的海水和穀物都進入胃。五臟六腑都依賴於胃。五味各自流走，其中美好的淡味進入胃，因此腎臟也依賴於胃。腎臟位於臍腰之下，左邊稱為腎，右邊稱為命門。腎臟分佈於心腹（即胃和腎），負責儲存水精。腎臟主管意志，代表北方和水。水主冬季，其顏色為黑色。在五陰中，行陰（行陰：行為）由心所掌控，行心從受心產生，受心從想心產生。腎臟從黑氣和肺臟產生，主管耳朵，腎臟外在表現爲骨骼，主管骨髓。骨髓耗盡則化為耳乳，骨骼耗盡則化為牙齒。鹹味過多會進入腎臟，增強腎臟的功能，但會損害心的功能。如果腎臟中沒有意志，就會經常悲傷哭泣。脾臟會損害腎臟，導致疾病。如果像土克水一樣，脾臟強盛而腎臟虛弱，就應當將心止於脾臟，用黑氣攝取黃氣，腎病就會痊癒。黑氣指的是字（ka）。khaṃ（欠）字是虛空部（虛空部：佛教密宗中的一種分類）的主宰，代表脾臟。khaṃ（欠）字代表大日如來無
【English Translation】 English version: Burning away the beginningless ignorance, dust, and deluded attachments of all sentient beings, thereby giving rise to the seed of Bodhicitta (Bodhicitta: the mind of enlightenment). This is a further explanation of the meaning of the letter 'A,' which represents the Nirmanakaya Tathagata (Tathagata: 'one who has thus come,' an epithet of the Buddha), and is actually the fire-born Mandala (Mandala: a symbolic diagram used in Buddhist tantric practices for visualization and meditation) of the Wisdom Dharmakaya. The heart governs the spirit, its form is like a bird, representing the fire of the South. Fire governs summer, its color is red. Red arises from fire, and fire arises from wood. Among the Five Skandhas (Five Skandhas: the five aggregates that constitute individual existence: form, feeling, perception, mental formations, and consciousness), the Skandha of Feeling is controlled by the heart, and the feeling-mind arises from the perception-mind. Furthermore, the heart arises from red energy and the liver. The heart manifests externally as the tongue, governing the blood. When blood is exhausted, it transforms into milk. It also governs the ears, the turning of the nose, the throat, the bridge of the nose, the forehead, the chin, etc. Excessive bitter taste enters the heart, strengthening its function but harming the lungs. If there is no spirit in the heart, one will often forget what happened before and after. The kidneys harm the heart, causing illness. If, like water overcoming fire, the kidneys are strong and the heart is weak, one should fix the mind on the kidneys, using red energy to absorb black energy, and the heart disease will be cured. Red energy refers to the letter (ra). The letter haṃ (हं) is the lord of the Karma family (Karma family: a classification in Buddhist tantra), representing the kidneys. The letter hūṃ (हुं) is actually a transformation of the letter ha (ह), representing the eternal life span and the seed of the wind element of Mahavairocana Tathagata (Mahavairocana Tathagata: the principal Buddha in Vajrayana Buddhism), possessing the meaning of the Three Doors of Liberation (Three Doors of Liberation: emptiness, signlessness, and wishlessness) and the impossibility of attaining the Three Times (Three Times: past, present, and future), it is the Dharmakaya Great Power Mandala. Wind is controlled by the perception-mind. The Five Organs refer to the liver, lungs, heart, spleen, and kidneys. The stomach is one of the Six Viscera (Six Viscera: gallbladder, stomach, large intestine, small intestine, triple heater, and bladder), also known as the belly, and is the viscera of the spleen. The seawater and grains of the Five Organs and Six Viscera all enter the stomach. The Five Organs and Six Viscera all rely on the stomach. The five flavors each flow, and the good, bland flavors enter the stomach, therefore the kidneys also rely on the stomach. The kidneys are located below the navel and waist, the left is called the kidney, and the right is called the gate of life. The kidneys are distributed in the heart and abdomen (i.e., the stomach and kidneys), and are responsible for storing water essence. The kidneys govern the will, representing the North and water. Water governs winter, its color is black. Among the Five Skandhas, the Skandha of Mental Formations is controlled by the heart, the formation-mind arises from the feeling-mind, and the feeling-mind arises from the perception-mind. The kidneys arise from black energy and the lungs, governing the ears, the kidneys manifest externally as bones, governing the marrow. When marrow is exhausted, it transforms into ear milk, and when bones are exhausted, they transform into teeth. Excessive salty taste enters the kidneys, strengthening their function but harming the heart. If there is no will in the kidneys, one will often be sad and cry. The spleen harms the kidneys, causing illness. If, like earth overcoming water, the spleen is strong and the kidneys are weak, one should fix the mind on the spleen, using black energy to absorb yellow energy, and the kidney disease will be cured. Black energy refers to the letter (ka). The letter khaṃ (खं) is the lord of the Space family (Space family: a classification in Buddhist tantra), representing the spleen. The letter khaṃ (खं) represents the non-
見頂相五佛所證大空智處。寂滅真如理智。十方三世諸佛所證菩提道場殊勝曼荼羅也。脾主意。為中央及土。土主季夏其色黃也。黃色從地生。地從火生。如前說五陰中識。陰心持地。或為木臟。木青是空也。脾從黃氣及心生。主口為志。甘味多入脾增脾損腎。若脾中無意多回惑肝害脾成病。若如木克土肝強脾弱。當止心於肝。以黃氣攝取青氣脾病則差也。黃氣者字也。五臟如蓮花靡向下也。內五臟外五行出成形體。此則名也。色即四大五根。名即想行等四陰心也。即是日月五星十二宮二十八宿。成人之體也。山海大地。從阿字出。江河流從鑁字出。金玉珍寶日月星辰火珠光明從藍字成。五穀果眾花開敷因含字結也。界香美人天長養顏色滋味端正相貌。福德富貴從欠字莊嚴a 阿字是東方阿閦如來vaṃ 鑁字西方阿彌陀如來raṃ 藍字是南方寶生如來haṃ 唅字北方不空成就如來khaṃ 欠字是上方毗盧遮那大日如來也。
阿字意甚深。空寂之體取之不可取。舍之不可舍。法之母大灌頂阿字是也。阿字是難信之法。小乘律師特勿令見。此本五部梵本四十萬言出。毗盧遮那經金剛頂經採集要妙最上福田。唯此五字真言誦者。所獲功德不可比量不可思議不可說也。金剛頂經五部真言。受持讀誦觀照理性令人
【現代漢語翻譯】 現代漢語譯本 見頂相五佛（代表五種智慧的佛）所證的大空智之處，是寂滅真如的理智，也是十方三世諸佛所證菩提道場的殊勝曼荼羅（壇城）。脾臟主管意念，對應中央和土。土主管季夏，其顏色為黃色。黃色從地而生，地從火而生。如前所說五陰中，識陰的心持地，或者認為是木臟。木為青色，代表空。脾臟從黃氣及心而生，主管口，其情志為志。甘味食物過多會進入脾臟，增加脾臟負擔，損傷腎臟。如果脾中沒有意念，多會迷惑肝臟，損害脾臟，導致疾病。如果像木克土一樣，肝強脾弱，應當將心止於肝，用黃氣攝取青氣，脾病就會好轉。黃氣就是字。五臟像蓮花一樣向下。內五臟外五行，顯現成形體，這就是名。色即四大五根，名即想行等四陰心。也就是日月五星十二宮二十八宿，構成人的身體。山海大地，從阿（a，種子字，代表空性）字而出。江河流從鑁（vaṃ，種子字，代表水大）字而出。金玉珍寶日月星辰火珠光明從藍（raṃ，種子字，代表火大）字而成。五穀果實眾花開放，因為含（haṃ，種子字，代表風大）字而結果。界香美人天長養顏色滋味端正相貌，福德富貴從欠（khaṃ，種子字，代表空大）字莊嚴。阿字是東方阿閦如來（Akshobhya），鑁字是西方阿彌陀如來（Amitabha），藍字是南方寶生如來（Ratnasambhava），唅字是北方不空成就如來（Amoghasiddhi），欠字是上方毗盧遮那大日如來（Vairocana）也。
阿字意義甚深，是空寂之體，取之不可得，舍之不可舍，是法的母親，大灌頂阿字就是。阿字是難信之法，小乘律師特別不要讓他們看見。此本從五部梵本四十萬言中而出，是毗盧遮那經（Vairocana Sutra）、金剛頂經（Vajrasekhara Sutra）採集的要妙最上福田。唯有這五字真言，誦讀者所獲得的功德不可比量，不可思議，不可說。金剛頂經五部真言，受持讀誦觀照理性，令人
【English Translation】 English version This is the place of the Great Wisdom of Emptiness realized by the Five Buddhas (representing the five wisdoms) of the Crown Chakra. It is the quiescent and true suchness of reason and wisdom. It is also the supreme Mandala (sacred enclosure) of the Bodhi-field realized by all Buddhas of the ten directions and three times. The spleen governs intention and corresponds to the center and earth. Earth governs the last month of summer, and its color is yellow. Yellow is born from the earth, and the earth is born from fire. As previously stated in the five skandhas (aggregates), the mind of the consciousness skandha holds the earth, or it is considered the wood organ. Wood is green, representing emptiness. The spleen is born from yellow energy and the mind, governs the mouth, and its emotion is will. Excessive sweet flavors enter the spleen, increasing the spleen's burden and damaging the kidneys. If there is no intention in the spleen, it will often confuse the liver, harming the spleen and causing illness. If it is like wood overcoming earth, with a strong liver and weak spleen, one should stop the mind in the liver and use yellow energy to absorb green energy, and the spleen disease will improve. Yellow energy is the seed syllable. The five organs are like lotus flowers facing downwards. The inner five organs and outer five elements manifest into form, and this is called name. Form is the four great elements and five roots, and name is the four skandhas of thought, volition, etc., which is the mind. This is the sun, moon, five planets, twelve palaces, and twenty-eight constellations, forming the human body. Mountains, seas, and the great earth emerge from the syllable A (a, seed syllable, representing emptiness). Rivers and streams emerge from the syllable VAṂ (vaṃ, seed syllable, representing the water element). Gold, jade, treasures, the sun, moon, stars, fire pearls, and light are formed from the syllable RAṂ (raṃ, seed syllable, representing the fire element). The ripening of the five grains, fruits, and blossoming flowers is due to the syllable HAṂ (haṃ, seed syllable, representing the wind element). The beauty of realms, fragrances, and celestial beings, the growth of color, flavor, upright appearance, and dignified features, and the blessings, virtues, wealth, and nobility are adorned by the syllable KHAM (khaṃ, seed syllable, representing the space element). The syllable A is Akshobhya (阿閦如來), the Tathagata of the East; the syllable VAṂ is Amitabha (阿彌陀如來), the Tathagata of the West; the syllable RAṂ is Ratnasambhava (寶生如來), the Tathagata of the South; the syllable HAṂ is Amoghasiddhi (不空成就如來), the Tathagata of the North; and the syllable KHAM is Vairocana (毗盧遮那大日如來), the Great Sun Tathagata of the Above.
The meaning of the syllable A is very profound. It is the essence of emptiness and stillness, which cannot be grasped or abandoned. It is the mother of the Dharma, and the Great Empowerment is the syllable A. The syllable A is a Dharma difficult to believe, and the Vinaya masters of the Hinayana should especially not be allowed to see it. This text comes from 400,000 words of the five-part Sanskrit text. It is the essential and supreme field of merit collected from the Vairocana Sutra (毗盧遮那經) and the Vajrasekhara Sutra (金剛頂經). Only those who recite these five-syllable mantras will obtain immeasurable, inconceivable, and indescribable merits. The five-part mantras of the Vajrasekhara Sutra, upholding, reciting, contemplating, and illuminating reason, cause people to
獲福。骨堅體健永無災障及諸病苦攝養長壽。此五字門是五智髻珠五佛肝心。十方三世諸佛能寂智母。一切眾生養育父母。十方法界庫藏也。能為三世惡魔怨戰獲得三世勝利故。如鉀鎧鉾楯弓箭器杖。是故三世諸佛菩薩沒在是中出生是中。牙是種子也。疏又此瑜伽之座。其黃金剛方輪。即是金剛座也。
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右五部真言。是一切如來無生甘露之珍漿。醍醐佛性之妙藥也。一字入五臟萬病不生。況修日觀月觀。即時證得佛身空寂。阿鑁覽唅欠。右上五字法身真言。若日誦一遍或七遍或二十一遍或四十九遍者。校量功德一遍福
【現代漢語翻譯】 現代漢語譯本 獲得福報，骨骼堅硬身體強健，永遠沒有災難和各種病痛，得到調養而長壽。這五個字（指阿鑁覽唅欠）是五智寶髻（Pañca-jñāna-mukuṭa）的寶珠，是五方佛（Pañca-Buddha）的肝臟和心。是十方三世諸佛能夠寂滅的智慧之母，是一切眾生養育的父母，是十方法界的寶庫。能夠為三世的惡魔怨敵而戰，獲得三世的勝利。就像鎧甲、長矛、盾牌、弓箭等武器一樣。因此，三世諸佛菩薩都從這裡面出生。『牙』是種子。疏文中又說，這個瑜伽之座，其黃金剛方輪，就是金剛座（Vajrāsana）。 阿（Ā）金剛地部：觀想一個『阿』字作為地，觀想金剛座。 鑁（Vaṃ）金剛水部：觀想『鑁』字作為水，觀想蓮花。 藍（Lāṃ）金剛火部：觀想『藍』字作為太陽。 唅（Khaṃ）金剛風部：觀想『唅』字作為月亮。 欠（Oṃ）金剛空部：觀想『欠』字作為虛空。 如來體性無生觀。 右邊的五部真言，是一切如來無生的甘露瓊漿，是醍醐般的佛性妙藥。一個字進入五臟，萬病不生。更何況修習日觀、月觀，即時就能證得佛身空寂。阿（Ā）、鑁（Vaṃ）、藍（Lāṃ）、唅（Khaṃ）、欠（Oṃ）。右邊這五個字是法身真言。如果每日誦讀一遍，或者七遍，或者二十一遍，或者四十九遍，校量功德，一遍的福報……
【English Translation】 English version To obtain blessings, strong bones and a healthy body, forever free from calamities, obstacles, and all kinds of illnesses, to be nurtured and live a long life. These five syllables (referring to Ā Vaṃ Lāṃ Khaṃ Oṃ) are the jewels of the five wisdom crowns (Pañca-jñāna-mukuṭa), the liver and heart of the five Dhyani Buddhas (Pañca-Buddha). They are the wisdom mother of all Buddhas in the ten directions and three times who are capable of stillness, the nurturing parents of all sentient beings, and the treasury of the ten Dharma realms. They can fight against the demons and enemies of the three times and gain victory in the three times, like armor, spears, shields, bows, arrows, and other weapons. Therefore, all Buddhas and Bodhisattvas of the three times are born from within them. 'Tooth' is the seed. The commentary also says that this yoga seat, its golden vajra square wheel, is the Vajrasana (Vajrāsana). Ā Vajra Earth Element: Visualize the syllable 'Ā' as earth, visualize the Vajrasana. Vaṃ Vajra Water Element: Visualize the syllable 'Vaṃ' as water, visualize the lotus flower. Lāṃ Vajra Fire Element: Visualize the syllable 'Lāṃ' as the sun. Khaṃ Vajra Wind Element: Visualize the syllable 'Khaṃ' as the moon. Oṃ Vajra Space Element: Visualize the syllable 'Oṃ' as space. The contemplation of the unborn nature of the Tathagata. The five-part mantra on the right is the nectar of immortality of all Tathagatas, the wonderful medicine of Buddhahood like ghee. One syllable entering the five organs prevents all diseases. Moreover, practicing sun and moon contemplation will immediately lead to the realization of the empty and still Buddha body. Ā, Vaṃ, Lāṃ, Khaṃ, Oṃ. These five syllables on the right are the Dharmakaya mantra. If one recites it once a day, or seven times, or twenty-one times, or forty-nine times, measuring the merit, the merit of one recitation...
。如轉藏經一百萬遍(藏經者一切經也)何況禪寂坐入定門。從阿字觀諦審分明。如日照空。即是了觀佛性。所獲福無有比量。秘藏文句實不思議。只恐聲聞法師。小乘持律者。生疑不信反益其罪。譬如王有稚子偏最憐念。庫藏珍寶傾竭不惜。唯不與干將鏌鎁。恐不解用故傷其體。是故如來密傳大菩薩。不與聲聞劣慧。
馱盧么陀都。法身如來真實也。從腋至頂為上。從臍至腋為中。從足至臍為下。于真言中當應分別三種成就也。
下品悉地阿羅波左那。是名出悉地。能生根莖遍滿四方。誦一遍如轉藏經一百遍(若誦一遍如誦八萬四千十二圍陀藏經除行人一切苦難)即入如來一切法平等。一切文字亦皆平等。速得成就摩訶般若。誦兩遍除滅億劫生死重罪。文殊普賢隨逐四眾圍繞如備。是慈無畏護法善神在其人前。若誦三遍三昧現前。若誦四遍總持不忘。若誦五遍速成無上菩提也。
中品悉地阿尾羅吽欠。是名入悉地。能生枝葉遍滿四方。光明光耀入佛法界。名入悉地。若誦一遍如轉藏經一千遍(是名降伏四魔六趣滿足一切智智金剛字句也)。
上品悉地阿鑁㘕唅欠。是名秘密悉地。亦名成就悉地。亦名蘇悉地。蘇悉地者遍法界也。成就佛果證大菩提法界秘言。光明遍滿唯佛與佛能入此門。緣
【現代漢語翻譯】 現代漢語譯本： 如果轉藏經一百萬遍（藏經者，一切經也），何況禪寂坐入定門。從阿字觀仔細審視分明，如日照空，即是了觀佛性，所獲福無有比量，秘藏文句實不可思議。只恐聲聞法師、小乘持律者，生疑不信反益其罪。譬如國王有年幼的兒子，特別憐愛，庫藏珍寶傾竭不惜，唯獨不給他幹將、鏌鎁（古代名劍），恐怕不解使用反而傷了自己。是故如來密傳大菩薩，不與聲聞劣慧。 馱盧么陀都（法身如來真實之語）。從腋至頂為上，從臍至腋為中，從足至臍為下。于真言中應當分別三種成就。 下品悉地阿羅波左那，是名出悉地。能生根莖遍滿四方。誦一遍如轉藏經一百遍（若誦一遍如誦八萬四千十二圍陀藏經，除行人一切苦難），即入如來一切法平等，一切文字亦皆平等，速得成就摩訶般若（大智慧）。誦兩遍除滅億劫生死重罪，文殊（文殊菩薩）普賢（普賢菩薩）隨逐，四眾圍繞如備，是慈無畏護法善神在其人前。若誦三遍三昧（正定）現前，若誦四遍總持（記憶力）不忘，若誦五遍速成無上菩提（最高的覺悟）也。 中品悉地阿尾羅吽欠，是名入悉地。能生枝葉遍滿四方，光明光耀入佛法界，名入悉地。若誦一遍如轉藏經一千遍（是名降伏四魔六趣，滿足一切智智金剛字句也）。 上品悉地阿鑁㘕唅欠，是名秘密悉地，亦名成就悉地，亦名蘇悉地。蘇悉地者，遍法界也。成就佛果，證大菩提法界秘言，光明遍滿，唯佛與佛能入此門。
【English Translation】 English version: If one were to circulate the Tripitaka (藏經, Zang Jing - the collection of all sutras) one million times, what more could be said of practicing Chan meditation and entering the gate of Samadhi (禪寂坐入定門, Chan ji zuo ru ding men - the gate of meditative absorption). Contemplate clearly and distinctly from the 'A' syllable, like the sun illuminating the sky. This is to clearly observe the Buddha-nature. The merit gained is immeasurable. The secret and profound words are truly inconceivable. I only fear that Sravaka (聲聞, Sheng Wen - Hearers) Dharma masters and those who uphold the precepts of the Hinayana (小乘, Xiao Cheng - Small Vehicle) will doubt and disbelieve, thereby increasing their offenses. It is like a king who has a young son whom he cherishes most dearly, sparing no expense to exhaust his treasury of treasures, except for the Gan Jiang (干將) and Mo Ye (鏌鎁) (ancient famous swords), fearing that the son might not know how to use them and injure himself. Therefore, the Tathagata (如來, Ru Lai - Thus Come One) secretly transmits this to great Bodhisattvas (菩薩, Pu Sa - enlightened beings), not to Sravakas of inferior wisdom. Dha Lu Mo Tuo Du (馱盧么陀都) (the true words of the Dharmakaya (法身, Fa Shen - Dharma Body) Tathagata). From the armpit to the crown of the head is the upper part, from the navel to the armpit is the middle part, and from the foot to the navel is the lower part. Within the mantra, one should distinguish the three kinds of accomplishments. The lower-grade Siddhi (悉地, Xi Di - accomplishment) is A-Lo-Bo-Zuo-Na (阿羅波左那). This is called 'Emerging Siddhi'. It can generate roots and stems that spread in all directions. Reciting it once is like circulating the Tripitaka one hundred times (if one recites it once, it is like reciting the eighty-four thousand twelve Vaipulya Sutras, removing all the sufferings of the practitioner), and one immediately enters the equality of all Dharmas of the Tathagata. All words are also equal, and one quickly attains Maha Prajna (摩訶般若, Da Zhi Hui - great wisdom). Manjusri (文殊, Wen Shu - Manjusri Bodhisattva) and Samantabhadra (普賢, Pu Xian - Samantabhadra Bodhisattva) follow, surrounded by the four assemblies as if prepared. The compassionate and fearless Dharma-protecting good deities are in front of that person. If one recites it three times, Samadhi (三昧, San Mei - meditative absorption) appears. If one recites it four times, one will never forget the Dharani (總持, Zong Chi - memory). If one recites it five times, one will quickly attain Anuttara-Samyak-Sambodhi (無上菩提, Wu Shang Pu Ti - unsurpassed complete enlightenment). The middle-grade Siddhi is A-Wei-Luo-Hong-Qian (阿尾羅吽欠). This is called 'Entering Siddhi'. It can generate branches and leaves that spread in all directions. The light shines into the Buddha-Dharma realm, called 'Entering Siddhi'. If one recites it once, it is like circulating the Tripitaka one thousand times (this is called subduing the four Maras (四魔, Si Mo - demons) and the six realms, fulfilling all-knowing wisdom, the Vajra (金剛, Jin Gang - diamond) words and phrases). The upper-grade Siddhi is A-Wang-Lan-Han-Qian (阿鑁㘕唅欠). This is called 'Secret Siddhi', also called 'Accomplishment Siddhi', also called 'Su Siddhi'. 'Su Siddhi' means pervading the Dharma realm. Accomplishing the Buddha-fruit, realizing the secret words of the Great Bodhi Dharma realm, the light pervades, and only Buddhas can enter this gate.
覺聲聞不能照。此亦名秘密悉地。若誦一遍。當如轉藏經一百萬遍。出悉地從足至腰。入悉地從臍至心。秘密悉地從心至頂。如是三悉地。出悉地化身成就。入悉地報身成就秘密悉地蘇悉地法身成就。實是三種常身。正法之藏。法身遮那具足之體。五部三部真實之源。是故稽首禮毗盧遮那佛。此三五字即十五字即十五種金剛三昧。一字即十五字十五字即一字。一字即五字五字即一字。逆順旋轉初后不二。今八門中該攝萬法。一字中攝一切字。一切字中攝一字。以一字釋一切字。以一切字釋一字。以一字成立一切字。以一切字成立一字。以一字破一切字。以一切字破一字義。即是順一遍逆一遍。次順旋轉四遍。次逆旋轉四遍。利益十方界一切眾生皆成佛義也。凡人汗栗馱心(此云真實心)形猶如蓮花合而未敷之像。有筋脈約之以成八分。男子上向女人下向。觀此蓮花令其開敷為八葉白蓮花。此臺上觀阿字作金剛色。復阿字如方黃壇身在其中。從阿字出羅字燒身悉成灰已。此灰中生縛字其色純白。從此出生阿鑁囕唅欠五輪字。而即從腰下至頂上安立身五處。謂凈菩提心。以此五字門為緣生大悲根。佛娑羅樹王增長。彌佈滿於法界。然一切法。即由此五字門本不生離言說自性凈無因緣如虛空也。為八葉位從臍至心為金剛臺(
海中立莖)臍為大海。從臍已下此地居諸尊位。在海岸邊也。謂從諸佛大悲海而生金剛智。從金剛智出生一切佛會也。於此心八葉花臺上。而觀阿字。從此字出無量光。從心中四散而合為光鬘。猶如花鬘。普遍一切佛剎。此光從頂至足周匝環繞行者之身也。復觀暗字在頂上。轉成中胎藏。從此字生三重光焰。一重光遍繞咽上。從咽至頂相隨所照及之處。諸尊隨現成第一院曼荼羅。次一重光遍繞心上從臍以上至咽。諸尊隨現成第二重曼荼羅。次一重光遍繞臍上從臍以下。諸尊隨現成第三重曼荼羅。即是世間天院也。諸尊形色相好各各差別。宛然具足自身中猶如親入佛會。而自身都成曼荼羅身。即是普門法界身也。其中胎藏即是毗盧遮那自心八葉花也。即於此心蓮花臺上為曼荼羅中胎。其外八葉亦隨佛位次列布也。四方即是如來四智。其四隅葉即是四攝法也。且東南方普賢是菩提心。此妙因也。次西南方文殊是大智慧也。次東北方彌勒是大慈也。大慈大悲俱是第二義也。次西北方觀音即是證。謂行愿成就入此華臺三昧也。其四方葉中。初阿字在東方喻菩提心。最是萬行之初也。黃色是金剛性。其名曰寶幢。亦名阿閦佛。次阿字在南方是行。赤色火義。即同文殊之義。即是華開敷。亦名寶生佛。次暗字在西方是菩提也。萬行
【現代漢語翻譯】 現代漢語譯本：以『海中立莖』（蓮花從海中莖立）的『臍』（肚臍）為大海。從肚臍以下，此地居住著諸位尊神，在海岸邊。這意味著從諸佛的大悲海中產生金剛智（Vajra Wisdom）。從金剛智出生一切佛會。於此心八葉花臺上，觀想『阿』（A）字。從此字發出無量光，從心中四散而合成為光鬘，猶如花鬘，普遍照耀一切佛剎（Buddha-lands）。此光從頭頂至腳底，周匝環繞行者之身。再觀想『暗』（Am）字在頭頂上，轉成中胎藏（Garbhadhatu Mandala）。從此字生出三重光焰。第一重光遍繞咽喉之上，從咽喉至頭頂，相隨所照及之處，諸尊隨之顯現，成為第一院曼荼羅。第二重光遍繞心上，從肚臍以上至咽喉，諸尊隨之顯現，成為第二重曼荼羅。第三重光遍繞肚臍之上，從肚臍以下，諸尊隨之顯現，成為第三重曼荼羅，即是世間天院。諸尊的形色相好各各差別，宛然具足於自身中，猶如親身進入佛會，而自身都成為曼荼羅身，即是普門法界身。其中胎藏即是毗盧遮那佛（Vairocana）的自心八葉花。即於此心蓮花臺上作為曼荼羅的中胎。其外八葉也隨佛的位次列布。四方即是如來四智。其四隅葉即是四攝法。且東南方普賢菩薩（Samantabhadra）是菩提心，此為妙因。次西南方文殊菩薩（Manjusri）是大智慧。次東北方彌勒菩薩（Maitreya）是大慈。大慈大悲都是第二義。次西北方觀音菩薩（Avalokitesvara）即是證，謂行愿成就，入此華臺三昧。其四方葉中，初『阿』字在東方，比喻菩提心，是最為萬行之初。黃色是金剛性，其名曰寶幢佛（Ratnaketu），亦名阿閦佛（Akshobhya）。次『阿』字在南方是行，赤色火義，即同文殊菩薩之義，即是華開敷，亦名寶生佛（Ratnasambhava）。次『暗』字在西方是菩提也，萬行 現代漢語譯本：成就
【English Translation】 English version: Consider the 'navel' (umbilicus) of 'Lichijing in the Sea' (lotus arising from the sea) as the great ocean. From below the navel, this place is where the various deities reside, on the seashore. This means that Vajra Wisdom arises from the great ocean of compassion of all Buddhas. From Vajra Wisdom, all Buddha assemblies are born. On this eight-petaled flower platform of the heart, visualize the syllable 'A'. From this syllable, immeasurable light emanates, scattering from the heart and combining into a garland of light, like a flower garland, universally illuminating all Buddha-lands. This light surrounds the practitioner's body from head to toe. Then, visualize the syllable 'Am' on the top of the head, transforming into the central Garbhadhatu Mandala. From this syllable, three layers of light flames arise. The first layer of light surrounds the throat, from the throat to the top of the head, wherever it shines, the deities appear accordingly, forming the first court Mandala. The second layer of light surrounds the heart, from above the navel to the throat, the deities appear accordingly, forming the second layer Mandala. The third layer of light surrounds the navel, from below the navel, the deities appear accordingly, forming the third layer Mandala, which is the worldly heavenly court. The forms and appearances of the deities are all different, fully present within oneself, as if personally entering the Buddha assembly, and oneself becomes the Mandala body, which is the body of the universal Dharma realm. The central Garbhadhatu is the eight-petaled flower of Vairocana Buddha's own heart. It is on this lotus flower platform of the heart that the central womb of the Mandala resides. The outer eight petals are also arranged according to the positions of the Buddhas. The four directions are the four wisdoms of the Tathagatas. The four corner petals are the four all-embracing virtues. Furthermore, Samantabhadra Bodhisattva in the southeast represents the Bodhi mind, which is the wonderful cause. Next, Manjusri Bodhisattva in the southwest represents great wisdom. Next, Maitreya Bodhisattva in the northeast represents great compassion. Great compassion and great mercy are both secondary meanings. Next, Avalokitesvara Bodhisattva in the northwest represents realization, meaning the accomplishment of vows and entering this flower platform Samadhi. Among the four directional petals, the initial syllable 'A' in the east symbolizes the Bodhi mind, which is the beginning of all practices. Yellow is the Vajra nature, its name is Ratnaketu Buddha, also known as Akshobhya Buddha. Next, the syllable 'A' in the south represents practice, the meaning of red fire, which is the same as the meaning of Manjusri Bodhisattva, which is the opening of the flower, also known as Ratnasambhava Buddha. Next, the syllable 'Am' in the west is Bodhi, all practices English version: accomplishment
故成等正覺。白色即是圓明究極之義。又是水義。其佛名阿彌陀也。次惡字在北方。是正等覺果。其佛名鼓音。是釋迦牟尼也。即是大涅槃。跡極還本故涅槃也。佛日己隱於涅槃山故色黑也。次即入中惡(長聲)字是方便。即知此心法界之體。本來常寂滅相。此是毗盧遮那本地之身。華臺之體。超八葉絕方所。非有心之境界。唯佛與佛乃能知之。以此方便同於大空而現眾像。中心空具一切色。即是加持世界。曼荼羅普門之會無處不有也。但是如來一身一智一行。是故八葉皆是大日如來一體也。是故中尊大日是法身。秘密主金剛惠印是般若。觀自在持蓮華印是解脫。則身密法身德。口密是般若德。意密是解脫德也。因般若故得解脫。解脫因般若。此二依法身之體。不即不離闕一不得。猶如伊字三點。菩提心此金剛部。大悲蓮華部。方便此應化身也。是故阿字是胎內。指位在等覺已前娑字胎外指位妙覺。嚩字是用。一切法轉咸依此門。跡恣二化濟度十界也。此如來智印是心實相一切智智果。即菩提心為因。大悲為根。方便為究竟。以一切智門五種義為眾緣。若有眾生知此法教者。世人應供養猶如敬制底。制底是生身舍利所依。是故諸天世人祈福祐者皆悉供養。若行人信受如是義者。即法身舍利所依也。復梵音制底與質多體
【現代漢語翻譯】 現代漢語譯本 因此成就無上正等正覺。白色代表圓滿光明究竟的意義，也代表水的意義。這裡的佛名為阿彌陀（Amitabha）。接下來，『惡』字位於北方，代表正等覺的果位。這裡的佛名為鼓音，也就是釋迦牟尼（Sakyamuni）。這便是大涅槃（Mahaparinirvana），迴歸本源故稱涅槃。佛日已隱沒于涅槃山，所以顏色是黑色的。然後，進入中間的『惡』（長音）字是方便，即是了知此心法界的本體，本來就是常寂滅相。這是毗盧遮那（Vairocana）佛的本地之身，華臺的本體，超越八葉蓮花，絕對方所，不是有心意識所能達到的境界。只有佛與佛才能了知。以此方便，如同大空一樣顯現各種形象。中心空性具足一切色相，這就是加持世界，曼荼羅（Mandala）普門之會無處不在。但是如來一身一智一行，所以八葉蓮花都是大日如來（Mahavairocana）一體。因此，中尊大日如來是法身，秘密主金剛惠印是般若（Prajna），觀自在持蓮華印是解脫。身密是法身德，口密是般若德，意密是解脫德。因為般若才能得到解脫，解脫依靠般若。這二者是法身之體，不即不離，缺一不可，猶如伊字三點。菩提心是金剛部，大悲是蓮華部，方便是應化身。所以，『阿』字代表胎內，指位在等覺以前，『娑』字代表胎外，指位妙覺，『嚩』字是作用，一切法運轉都依此門，跡和恣二化濟度十界。這如來智印是心實相一切智智果，即菩提心為因，大悲為根，方便為究竟，以一切智門五種義為眾緣。若有眾生知此法教者，世人應當供養，猶如敬制。底（Stupa），*底是生身舍利所依。所以諸天世人祈福祐者都供養。若行人信受如是義者，即法身舍利所依也。復梵音制底與質多體（Citta）
【English Translation】 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).
同。此中秘密謂心為佛塔也。如第三曼荼羅以自心為基。次第增加乃至中胎。涅槃色最居其上。故此制底甚高。又從中胎八葉次第增加。乃至第三隨類普門身。無處不遍。故此制底極廣。蓮華臺達磨馱都。所謂法身舍利也。若眾生解此心菩提印者。即同毗盧遮那。故云。世間應供養猶如敬制底也。然毗盧身土依正相融。性相同一真如遍滿法界大我。身口意平等如太虛空。以虛空為道場。以法界為床。大日如來為令知見此道。示二種法身。智法身佛住實相理。為自受用現三十七尊。令一切入不二之道。理法身佛住如如寂照。法然常住不動現於八葉。為自他受用示三重曼荼羅。令十界證大空。雖是理智之殊廣略之異。本來一法曾無殊異。萬法歸一阿字。五部同一遮那也。
我依毗盧遮那佛 開心智印建標義 無量功德普莊嚴 同入總持諸善逝 愿共有緣修學者 安住無上清凈海
三種悉地秘密真言法一卷
【現代漢語翻譯】 現代漢語譯本： 同理，此中的秘密在於將心視作佛塔。如同第三曼荼羅以自身的心為基礎，次第增加，直至中心胎藏。涅槃之色位於最上方，因此這座制底（caitya，佛塔）非常高。又從中心胎藏的八葉次第增加，直至第三重的隨類普門身，無處不遍及。因此這座制底極其廣闊。蓮花臺即達磨馱都（dharmadhatu，法界），也就是法身舍利。如果眾生理解這顆心的菩提印，就等同於毗盧遮那（Vairocana，光明遍照如來）。所以說，世間應當供養，如同敬奉制底一樣。然而，毗盧遮那佛的身土依正相融，自性相同，同一真如遍滿法界大我。身口意平等，如同太虛空。以虛空為道場，以法界為床。大日如來（Mahavairocana，摩訶毗盧遮那如來）爲了使人知見此道，示現兩種法身。智法身佛安住于實相之理，為自受用而顯現三十七尊，使一切眾生進入不二之道。理法身佛安住于如如寂照，法爾如是，常住不動，顯現於八葉蓮花之上，為自他受用而示現三重曼荼羅，使十法界證悟大空。雖然有理智之分、廣略之異，但本來是一法，從未有任何差異。萬法歸一于阿字，五部同歸于毗盧遮那。
我依憑毗盧遮那佛， 開啟心智之印，建立標幟之義。 無量功德普遍莊嚴， 一同進入總持諸善逝。 愿與所有有緣修學者， 安住于無上清凈海。
《三種悉地秘密真言法》一卷
【English Translation】 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.