大毘盧遮那成佛神變加持經

The Mahāvairocana Abhisaṃbodhi Sūtra: The Sutra of the Great Sun Buddha's Becoming a Buddha through Supernatural Transformations and Empowerments

大唐天竺三藏善無畏共沙門一行譯

Translated by Śubhakarasiṃha (Good-Fortune-Lion) of Central India together with the monk Yixing during the Great Tang Dynasty

No. 848

入真言門住心品第一

Chapter One: Dwelling in the Mind Upon Entering the Gate of Mantra

如是我聞：

Thus have I heard:

一時薄伽梵住如來加持廣大金剛法界宮，一切持金剛者皆悉集會。如來信解遊戲神變生大樓閣寶王，高無中邊，諸大妙寶王種種間飾，菩薩之身為師子座。其金剛名曰：虛空無垢執金剛、虛空遊步執金剛、虛空生執金剛、被雜色衣執金剛、善行步執金剛、住一切法平等執金剛、哀愍無量眾生界執金剛、那羅延力執金剛、大那羅延力執金剛、妙執金剛、勝迅執金剛、無垢執金剛、刃迅執金剛、如來甲執金剛、如來句生執金剛、住無戲論執金剛、如來十力生執金剛、無垢眼執金剛、金剛手祕密主，如是上首，十佛剎微塵數等持金剛眾俱，及普賢菩薩、慈氏菩薩、妙吉祥菩薩、除一切蓋障菩薩等諸大菩薩，前後圍繞而演說法，所謂越三時如來之日加持故，身語意平等句法門。時彼菩薩，普賢為上首；諸執金剛，祕密主為上首。毘盧遮那如來加持故，奮迅示現身無盡莊嚴藏，如是奮迅示現語意平等無盡莊嚴藏，非從毘盧遮那佛身或語或意生，一切處起滅邊際不可得。而毘盧遮那一切身業、一切語業、一切意業，一切處、一切時，於有情界宣說真言道句法。又現執金剛、普賢、蓮華手菩薩等像貌，普於十方宣說真言道清淨句法。所謂初發心乃至十地次第此生滿足，緣業生增長有情類業壽種除，復有牙種生起。

At that time, the Bhagavan was dwelling in the vast Vajra Dharma Realm Palace empowered by the Tathagata, where all Vajra-holders had gathered. The Tathagata's faith and understanding manifested through divine play as a great jeweled palace tower, immeasurably high and wide, adorned with various precious jewels, with the bodies of Bodhisattvas serving as lion thrones.

The Vajra-holders were named: Space Stainless Vajra-holder, Space-walking Vajra-holder, Space-born Vajra-holder, Colorful-robed Vajra-holder, Good-walking Vajra-holder, Dwelling in All Dharmas Equality Vajra-holder, Compassionate to Infinite Beings Vajra-holder, Narayana Power Vajra-holder, Great Narayana Power Vajra-holder, Wondrous Vajra-holder, Victory Swift Vajra-holder, Stainless Vajra-holder, Blade Swift Vajra-holder, Tathagata Armor Vajra-holder, Tathagata Phrase-born Vajra-holder, Dwelling Without Conceptual Play Vajra-holder, Tathagata Ten Powers Born Vajra-holder, Stainless Eye Vajra-holder, and Vajrapāṇi Secret Lord.

These leaders, along with Vajra-holders numbering as many as dust particles in ten Buddha-fields, together with Samantabhadra Bodhisattva, Maitreya Bodhisattva, Manjushri Bodhisattva, Remove All Obstacles Bodhisattva and other great Bodhisattvas, surrounded him and expounded the Dharma - namely the Dharma gate of body, speech and mind equality empowered by the Tathagata's sun transcending the three times.

Through Vairocana Buddha's empowerment, he vigorously displayed the inexhaustible treasury of bodily adornments, and likewise vigorously displayed the inexhaustible treasury of speech and mind equality. These did not arise from Vairocana Buddha's body, speech or mind - their arising and ceasing could not be found anywhere. Yet Vairocana's activities of body, speech and mind pervaded all places and times, expounding the Mantra Path Dharma phrases to the realm of sentient beings.

He also manifested the forms of Vajra-holders, Samantabhadra, and Padmapani Bodhisattva, universally proclaiming throughout the ten directions the pure phrases of the Mantra Path Dharma. This includes the sequence from initial arousing of bodily mind through the ten stages to completion, removing the seeds of beings' karma and lifespan that arise from conditions, while new seeds continue to sprout.

爾時執金剛祕密主於彼眾會中坐，白佛言：「世尊！云何如來、應供、正遍知得一切智智？彼得一切智智，為無量眾生廣演分布，隨種種趣、種種性欲、種種方便道宣說一切智智，或聲聞乘道、或緣覺乘道、或大乘道、或五通智道，或願生天、或生人中，及龍、夜叉、乾闥婆，乃至說生摩睺羅伽法。若有眾生應佛度者，即現佛身、或現聲聞身、或現緣覺身、或菩薩身、或梵天身、或那羅延毘沙門身，乃至摩睺羅伽人非人等身，各各同彼言音，住種種威儀。而此一切智智道一味，所謂如來解脫味。世尊！譬如虛空界，離一切分別，無分別、無無分別。如是一切智智，離一切分別，無分別、無無分別。世尊！譬如大地，一切眾生依。如是一切智智，天、人、阿脩羅依。世尊、譬如火界，燒一切薪無厭足。如是一切智智，燒一切無智薪無厭足。世尊！譬如風界，除一切塵。如是一切智智，除去一切諸煩惱塵。世尊！喻如水界，一切眾生依之歡樂。如是一切智智，為諸天世人利樂。世尊，如是智慧，以何為因？云何為根？云何究竟？」如是說已，毘盧遮那佛告持金剛祕密主言：「善哉善哉執金剛！善哉金剛手！汝問吾如是義。汝當諦聽，極善作意，吾今說之。」金剛手言：「如是。世尊！願樂欲聞。」佛言：「菩提心為因，悲為根本，方便為究竟。祕密主！云何菩提？謂如實知自心。祕密主！是阿耨多羅三藐三菩提乃至彼法少分，無有可得。何以故？虛空相是菩提，無知解者亦無開曉。何以故？菩提無相故。祕密主！諸法無相，謂虛空相。」

At that time, the Secret Master Vajrapāṇi sat among the assembly and said to the Buddha: "World-Honored One! How do the Tathāgatas, Arhats, and Perfectly Enlightened Ones attain the wisdom of all wisdoms? After attaining this wisdom of all wisdoms, they broadly explain and distribute it for countless beings, teaching the wisdom of all wisdoms according to various destinations, various natures and desires, and various skillful means paths - whether through the path of the Sound-hearers, the path of the Solitary Enlightened Ones, the Great Vehicle path, the path of the five supernatural powers, the path for those wishing to be born in heavens or among humans, and for nāgas, yakṣas, gandharvas, up to teaching the dharmas for mahoragas.

When there are beings who should be liberated by the Buddha, he manifests as a Buddha body, or appears as a Sound-hearer body, or appears as a Solitary Enlightened One's body, or as a Bodhisattva body, or as Brahma's body, or as Narayana or Vaisravana's body, up to manifesting bodies of mahoragas and non-humans, speaking in their respective languages and assuming their various dignified deportments. Yet this path of the wisdom of all wisdoms has one taste - namely, the taste of the Tathāgata's liberation."

"World-Honored One! Just as space is free from all discrimination, without discrimination and without non-discrimination, so too is the wisdom of all wisdoms free from all discrimination, without discrimination and without non-discrimination. World-Honored One! Just as the great earth supports all beings, so too does the wisdom of all wisdoms support devas, humans and asuras. World-Honored One! Just as the fire element burns all fuel without satiation, so too does the wisdom of all wisdoms burn all the fuel of ignorance without satiation. World-Honored One! Just as the wind element removes all dust, so too does the wisdom of all wisdoms remove all the dust of afflictions. World-Honored One! Just as the water element brings joy to all beings, so too does the wisdom of all wisdoms bring benefit and joy to devas and humans. World-Honored One, what is the cause of such wisdom? What is its root? What is its ultimate goal?"

Having said this, Vairocana Buddha told Vajrapāṇi the Secret Master: "Excellent, excellent Vajra-holder! Excellent, Vajrapāṇi! You have asked me about this meaning. You should listen attentively and pay close attention - I will now explain it." Vajrapāṇi said: "Yes, World-Honored One! I wish to hear it." The Buddha said: "The cause is bodhicitta, compassion is the root, and skillful means is the ultimate goal. Secret Master! What is bodhi? It means knowing one's own mind as it truly is. Secret Master! Even a small portion of this supreme perfect enlightenment cannot be attained. Why? Because bodhi has the characteristic of emptiness - there is neither one who knows nor one who understands. Why? Because bodhi is without characteristics. Secret Master! All dharmas are without characteristics - they have the characteristic of emptiness."

爾時金剛手復白佛言：「世尊！誰尋求一切智？誰為菩提成正覺者？誰發起彼一切智智？」佛言：「祕密主！自心尋求菩提及一切智。何以故？本性清淨故。心不在內、不在外及兩中間，心不可得。祕密主！如來、應、正等覺，非青非黃、非赤非白、非紅紫非水精色、非長非短、非圓非方、非明非暗、非男非女非不男女。祕密主！心非欲界同性、非色界同性、非無色界同性，非天龍、夜叉、乾闥婆、阿脩羅、迦樓羅、緊那羅、摩睺羅伽、人非人趣同性。祕密主！心不住眼界、不住耳鼻舌身意界，非見非顯現。何以故？虛空相心離諸分別，無分別。所以者何？性同虛空即同於心，性同於心即同菩提。如是祕密主！心、虛空界、菩提，三種無二。此等悲為根本，方便波羅蜜滿足。是故祕密主！我說諸法如是，令彼諸菩薩眾菩提心清淨，知識其心。祕密主！若族姓男族姓女欲識知菩提，當如是識知自心。祕密主！云何自知心？謂若分段，或顯色、或形色、或境界，若色若受想行識，若我若我所，若能執若所執，若清淨若界若處，乃至一切分段中求不可得。祕密主！此菩薩淨菩提心門，名初法明道。菩薩住此修學，不久勤苦，便得除一切蓋障三昧。若得此者，則與諸佛菩薩同等住，當發五神通，獲無量語言音陀羅尼，知眾生心行，諸佛護持。雖處生死而無染著，為法界眾生不辭勞倦，成就住無為戒，離於邪見通達正見。復次祕密主！住此除一切蓋障菩薩，信解力故，不久勤修，滿足一切佛法。祕密主！以要言之，是善男子善女人，無量功德皆得成就。」

At that time, Vajrapāṇi again asked the Buddha: "World-Honored One! Who seeks all-wisdom? Who attains perfect enlightenment? Who gives rise to the wisdom of all wisdoms?"

The Buddha said: "Secret Master! One's own mind seeks bodhi and all-wisdom. Why? Because its original nature is pure. The mind is not inside, not outside, nor in between - the mind cannot be grasped. Secret Master! The Tathagata, Worthy One, Perfectly Enlightened One is neither blue nor yellow, neither red nor white, neither purple nor crystal-colored, neither long nor short, neither round nor square, neither bright nor dark, neither male nor female nor non-male-female.

Secret Master! The mind is not of the same nature as the desire realm, form realm, or formless realm. It is not of the same nature as devas, nagas, yakṣas, gandharvas, asuras, garudas, kinnaras, mahoragas, humans or non-humans. Secret Master! The mind does not abide in the eye realm, nor in the realms of ear, nose, tongue, body or mind - it is neither seen nor manifested. Why? Because the mind is like space, free from all discrimination, without discrimination. Why is this? Nature identical to space is identical to mind, nature identical to mind is identical to bodhi. Thus Secret Master! Mind, space realm, and bodhi - these three are non-dual. These have compassion as their root, with the perfection of skillful means fulfilled.

Therefore Secret Master! I explain all dharmas in this way, to help the assembly of bodhisattvas purify their bodhi-mind and know their mind. Secret Master! If sons or daughters of good family wish to know bodhi, they should know their own mind in this way. Secret Master! How does one know one's own mind? Whether in parts or manifest forms or realms of objects, whether in form, feelings, perceptions, formations or consciousness, whether in self or what belongs to self, whether in grasper or grasped, whether in purity or realms or spheres - seek in all parts and it cannot be found.

Secret Master! This gate of the bodhisattva's pure bodhi-mind is called the initial path of dharma illumination. When bodhisattvas dwell in and cultivate this, before long and without great hardship, they attain the samadhi that removes all hindrances. Attaining this, they dwell equally with all buddhas and bodhisattvas, will manifest the five supernatural powers, gain countless dhāraṇīs of speech and language, know beings' mental activities, and receive the protection of all buddhas. Though dwelling in birth and death they remain undefiled, never tire of working for beings throughout the dharma realm, accomplish dwelling in the unconditioned precepts, abandon wrong views and penetrate right views.

Furthermore Secret Master! Bodhisattvas who dwell in this Remove All Hindrances, through the power of faith and understanding, will before long through diligent practice fulfill all buddha-dharmas. Secret Master! In short, these good men and women will accomplish immeasurable merits."

爾時執金剛祕密主復以偈問佛：

At that time, the Secret Master Vajrapani again asked the Buddha in verse:

云何世尊說，　　 此心菩提生？ 復以云何相，　　 知發菩提心？

"How does the World-Honored One explain How this mind gives rise to bodhi? And by what characteristics Does one know the arising of bodhicitta?

願識心心勝，　　 自然智生說， 大勤勇幾何，　　 次第心續生，

Wishing to know the supreme nature of mind, Please explain the naturally arising wisdom. How many types of great diligence are there, In the successive stages of mind's continuation?

心諸相與時，　　 願佛廣開演。 功德聚亦然，　　 及彼行修行， 心心有殊異，　　 惟大牟尼說。」

Please Buddha, broadly expound The mind's various characteristics and times. And likewise the accumulation of merit, Along with its practice and cultivation - How do the various minds differ? Please Great Sage, explain."

如是說已，摩訶毘盧遮那世尊告金剛手言：

Having said this, Mahavairocana the World-Honored One said to Vajrapani: "Excellent, true son of Buddha!

善哉佛真子，　　 廣大心利益。 勝上大乘句，　　 心續生之相，

Your great heart benefits all. The supreme Mahayana verses And signs of mind's continuation.

諸佛大祕密，　　 外道不能識； 我今悉開示，　　 一心應諦聽。

This great secret of all Buddhas Cannot be known by those outside the path; I will now fully reveal it - Listen with single-minded attention.

越百六十心，　　 生廣大功德， 其性常堅固，　　 知彼菩提生。

Transcending the hundred and sixty minds, Vast merit is generated, Its nature forever firm - Know this gives rise to bodhi.

無量如虛空，　　 不染污常住， 諸法不能動，　　 本來寂無相。

Limitless like space itself, Unstained and eternally abiding, Unmoved by any dharmas, Originally tranquil and without marks.

無量智成就，　　 正等覺顯現， 供養行修行，　　 從是初發心。」

Infinite wisdom is accomplished, Perfect enlightenment manifests, Through offerings and practices - From this the initial aspiration arises."

「祕密主！無始生死愚童凡夫執著我名我有，分別無量我分。祕密主！若彼不觀我之自性，則我我所生。餘復計有時地等變化，瑜伽我建立淨、不建立無淨，若自在天、若流出及時、若尊貴、若自然、若內我、若人量、若遍嚴、若壽者、若補特伽羅、若識、若阿賴耶、知者見者、能執所執、內知外知、社怛梵、意生、儒童、常定生、聲非聲。祕密主！如是等我分，自昔以來分別相應，希求順理解脫。祕密主！愚童凡夫類猶如羝羊，或時有一法想生，所謂持齋。彼思惟此少分，發起歡喜，數數修習。祕密主！是初種子善業發生，復以此為因，於六齋日施與父母男女親戚，是第二牙種。復以此施授與非親識者，是第三疱種。復以此施與器量高德者，是第四葉種。復以此施歡喜授與伎樂人等及獻尊宿，是第五敷華。復以此施發親愛心而供養之，是第六成果。復次祕密主！彼護戒生天，是第七受用種子。復次祕密主！以此心生死流轉，於善友所聞如是言：『此是天大天，與一切樂者。若虔誠供養，一切所願皆滿。所謂自在天、梵天、那羅延天、商羯羅天、黑天、自在子天、日天、月天、龍尊等，及俱吠濫、毘沙門、釋迦、毘樓博叉、毘首羯磨天，閻魔閻魔后、梵天后，世所宗奉火天、迦樓羅子天、自在天后、波頭摩、德叉迦龍、和修吉、商佉、羯句啅劍、大蓮俱里劍、摩訶泮尼、阿地提婆、薩陀難陀等龍，或天仙、大圍陀論師，各各應善供養。』彼聞如是，心懷慶悅，殷重恭敬隨順修行。祕密主！是名愚童異生生死流轉無畏依第八嬰童心。祕密主！復次殊勝行，隨彼所說中殊勝住求解脫慧生，所謂常無常空，隨順如是說。祕密主！非彼知解空非空、常斷、非有非無，俱彼分別。無分別云何分別空？不知諸空，非彼能知涅槃。是故應了知空離於斷常。」

"Secret Master! From beginningless birth and death, foolish ordinary beings cling to the notion of 'I' and what belongs to 'I', discriminating countless aspects of self. Secret Master! If they do not observe the self-nature of 'I', then notions of 'I' and 'mine' arise. Furthermore, they conceive of changes in time and place, establish a yogic self that is pure or not pure, and imagine various forms of self - whether it be Ishvara, emanation and time, honored ones, self-existing, inner self, human measure, all-pervading glory, life-force, pudgala, consciousness, alaya, knower and seer, grasper and grasped, inner and outer knowledge, Sattva, mind-born, scholar, permanently fixed, or sound and non-sound."

"Secret Master! Such aspects of self have been discriminated and conceptualized since ancient times in the pursuit of liberation according to reason. Secret Master! These foolish ordinary beings are like rams - sometimes they generate a single dharma-conception, namely keeping fasts. Contemplating this small portion, they become joyful and practice it repeatedly."

"Secret Master! This is the arising of the first seed of good karma. Using this as a cause, they make offerings to parents and relatives on the six fast days - this is the second sprout. Further offering this to non-relatives is the third bubble. Offering to those of high virtue and capacity is the fourth leaf. Joyfully offering to musicians and elders is the fifth flowering. Making offerings with loving hearts is the sixth fruition. Furthermore, Secret Master, protecting precepts and being reborn in heaven is the seventh seed of enjoyment."

"Furthermore, Secret Master! With this mind turning in birth and death, they hear from good friends saying: 'These are the great devas who give all pleasures. If one makes sincere offerings, all wishes will be fulfilled.' They speak of Ishvara, Brahma, Narayana, Shankara, Krishna, Kumara, Sun deity, Moon deity, Dragon lords, and Kubera, Vaishravana, Shakra, Virupaksha, Vishvakarma, Yama and his consort, Brahma's consort, the Fire deity worshipped by the world, Garuda's son, Ishvara's consort, Padma, Takshaka dragon, Vasuki, Shankha, various sword deities, great lotus sword deities, Mahapani, Aditya, Sadananda and other dragons, or devas, rishis and great Vedic teachers - each should be properly worshipped. Hearing this, they become delighted and practice with deep respect and compliance."

"Secret Master! This is called the eighth infantile mind that fearlessly turns in birth and death. Secret Master! Furthermore, regarding superior practice, they give rise to liberating wisdom by abiding in what is said to be superior, speaking of permanence, impermanence and emptiness. Secret Master! They do not understand emptiness and non-emptiness, permanence and annihilation, existence and non-existence - these are all their discriminations. How can emptiness be discriminated without discrimination? Not knowing the various emptinesses, they cannot know nirvana. Therefore one should understand that emptiness transcends both permanence and annihilation."

爾時金剛手復請佛言：「惟願世尊說彼心。」如是說已，佛告金剛手祕密主言：「祕密主！諦聽心相。謂貪心、無貪心、瞋心、慈心、癡心、智心、決定心、疑心、暗心、明心、積聚心、鬪心、諍心、無諍心、天心、阿修羅心、龍心、人心、女心、自在心、商人心、農夫心、河心、陂池心、井心、守護心、慳心、狗心、狸心、迦樓羅心、鼠心、歌詠心、舞心、擊鼓心、室宅心、師子心、鵂鶹心、烏心、羅剎心、刺心、窟心、風心、水心、火心、泥心、顯色心、板心、迷心、毒藥心、羂索心、械心、雲心、田心、鹽心、剃刀心、須彌等心、海等心、穴等心、受生心。祕密主！彼云何貪心？謂隨順染法。云何無貪心？謂隨順無染法。云何瞋心？謂隨順怒法。云何慈心？謂隨順修行慈法。云何癡心？謂隨順修不觀法。云何智心？謂順修殊勝增上法。云何決定心？謂尊教命如說奉行。云何疑心？謂常收持不定等事。云何闇心？謂於無疑慮法生疑慮解。云何明心？謂於不疑慮法無疑慮修行。云何積聚心？謂無量為一為性。云何鬪心？謂互相是非為性。云何諍心？謂於自己而生是非。云何無諍心？謂是非俱捨。云何天心？謂心思隨念成就。云何阿修羅心？謂樂處生死。云何龍心？謂思念廣大資財。云何人心？謂思念利他。云何女心？謂隨順欲法。云何自在心？謂思惟欲我一切如意。云何商人心？謂順修初收聚後分析法。云何農夫心？謂隨順初廣聞而後求法。云何河心？謂順修依因二邊法。云何陂池心？謂隨順渴無厭足法。云何井心？謂如是思惟深復甚深。云何守護心？謂唯此心實餘心不實。云何慳心？謂隨順為己不與他法。云何狸心？謂順修徐進法。云何狗心？謂得少分以為喜足。云何迦樓羅心？謂隨順朋黨羽翼法。云何鼠心？謂思惟斷諸繫縛。云何舞心？謂修行如是法，我當上昇種種神變。云何擊鼓心？謂修順是法，我當擊法鼓。云何室宅心？謂順修自護身法。云何師子心？謂修行一切無怯弱法。云何鵂鶹心？謂常暗夜思念。云何烏心？謂一切處驚怖思念。云何羅剎心？謂於善中發起不善。云何刺心？謂一切處發起惡作為性。云何窟心？謂順修為入窟法。云何風心？謂遍一切處發起為性。云何水心？謂順修洗濯一切不善法。云何火心？謂熾盛炎熱性。云何顯色心？謂類彼為性。云何板心？謂順修隨量法，捨棄餘善故。云何迷心？謂所執異所思異。云何毒藥心？謂順修無生分法。云何羂索心？謂一切處住於我縛為性。云何械心？謂二足止住為性。云何雲心？謂常作降雨思念。云何田心？謂常如是修事自身。云何鹽心？謂所思念彼復增加思念。云何剃刀心？謂唯如是依止剃除法。云何彌盧等心？謂常思惟心高舉為性。云何海等心？謂常如是受用自身而住。云何穴等心？謂先決定彼，後復變改為性。云何受生心？謂諸有修習行業，彼生心如是同性。祕密主！一二三四五再數，凡百六十心，越世間三妄執，出世間心生，謂如是解唯蘊無我根境界，淹留修行拔業煩惱株杌、無明種子，生十二因緣離，建立宗等。如是湛寂，一切外道所不能知。先佛宣說，離一切過。祕密主！彼出世間心住蘊中，有如是慧隨生。若於蘊等發起離著，當觀察聚沫、浮泡、芭蕉、陽焰、幻等而得解脫。謂蘊處界能執所執皆離法性，如是證寂然界，是名出世間心。祕密主！彼離違順八心相續業煩惱網，是超越一劫瑜祇行。復次祕密主！大乘行發無緣乘心、法無我性。何以故？如彼往昔如是修行者觀察蘊阿賴耶，知自性如幻、陽焰、影響、旋火輪、乾闥婆城。祕密主！彼如是捨，無我心主自在覺自心本不生。何以故？祕密主！心前後際不可得故。如是知自心性，是超越二劫瑜祇行。復次祕密主！真言門修行菩薩行諸菩薩，無量無數百千俱胝那庾多劫積集無量功德智慧，具修諸行，無量智慧方便皆悉成就，天人世間之所歸依，出過一切聲聞辟支佛地，釋提桓因等親近敬禮。所謂空性離於根境，無相無境界，越諸戲論，等虛空，無邊一切佛法依此相續生，離有為無為界、離諸造作、離眼耳鼻舌身意極無自性心生。祕密主！如是初心，佛說成佛因故，於業煩惱解脫，而業煩惱具依，世間宗奉常應供養。復次祕密主！信解行地觀察三心，無量波羅蜜多慧觀四攝法。信解地無對無量不思議，逮十心無邊智生，我一切諸有所說，皆依此而得。是故智者當思惟此一切智信解地，復越一劫昇住此地，此四分之一度於信解。」

At that time, Vajrapani again asked the Buddha, saying: "I pray that the World-Honored One explain those minds." Having said this, the Buddha told Vajrapani the Secret Master: "Secret Master! Listen carefully to the characteristics of minds. They are: mind of desire, mind of non-desire, mind of anger, mind of loving-kindness, mind of delusion, mind of wisdom, mind of determination, mind of doubt, mind of darkness, mind of brightness, mind of accumulation, mind of conflict, mind of contention, mind of non-contention, mind of devas, mind of asuras, mind of nagas, mind of humans, mind of women, mind of sovereignty, mind of merchants, mind of farmers, mind of rivers, mind of ponds, mind of wells, mind of protection, mind of miserliness, mind of dogs, mind of cats, mind of garudas, mind of rats, mind of singing, mind of dancing, mind of drumming, mind of dwellings, mind of lions, mind of owls, mind of crows, mind of rakshasas, mind of thorns, mind of caves, mind of wind, mind of water, mind of fire, mind of mud, mind of visible form, mind of boards, mind of delusion, mind of poison, mind of snares, mind of fetters, mind of clouds, mind of fields, mind of salt, mind of razors, mind like Mount Sumeru, mind like the ocean, mind like caves, and mind of rebirth.”

"Secret Master! What is mind of desire? It means following defiled dharmas. What is mind of non-desire? It means following undefiled dharmas. What is mind of anger? It means following dharmas of rage. What is mind of loving-kindness? It means following and practicing dharmas of loving-kindness. What is mind of delusion? It means following dharmas without insight. What is mind of wisdom? It means following and practicing superior and excellent dharmas. What is mind of determination? It means following and practicing the honored teachings as instructed. What is mind of doubt? It means constantly holding onto uncertain matters. What is mind of darkness? It means giving rise to doubt regarding dharmas that require no doubt. What is mind of brightness? It means practicing without doubt regarding dharmas that require no doubt.

What is mind of accumulation? It means having the nature of making the immeasurable into one. What is mind of conflict? It means having the nature of mutual right and wrong. What is mind of contention? It means giving rise to right and wrong regarding oneself. What is mind of non-contention? It means abandoning both right and wrong. What is mind of devas? It means thoughts and recollections are accomplished. What is mind of asuras? It means delighting in birth and death. What is mind of nagas? It means thinking of vast wealth and resources. What is mind of humans? It means thinking of benefiting others. What is mind of women? It means following dharmas of desire. What is mind of sovereignty? It means thinking 'may everything be as I wish.'

What is mind of merchants? It means following practices of first gathering then analyzing. What is mind of farmers? It means following practices of first extensively learning then seeking dharma. What is mind of rivers? It means following practices dependent on two shores. What is mind of ponds? It means following practices of unquenchable thirst. What is well-like mind? It means contemplating deeply and then more deeply. What is protective mind? It means believing only in this mind as real while other minds are unreal. What is miserly mind? It means following the dharma only for oneself without sharing with others. What is cat mind? It means following practices with slow progress. What is dog mind? It means being content with getting just a small portion. What is garuda mind? It means following practices that align with one's faction and supporters. What is rat mind? It means contemplating how to break all bondages. What is dancing mind? It means practicing the dharma thinking "I will ascend and manifest various supernatural powers."

What is drum-beating mind? It means practicing in accordance with dharma thinking "I will beat the dharma drum. What is dwelling mind? It means practicing methods to protect one's own body. What is lion mind? It means practicing all dharmas without timidity. What is owl mind? It means constantly contemplating in the dark night. What is crow mind? It means having fearful thoughts everywhere. What is rakshasa mind? It means giving rise to unwholesomeness within wholesomeness. What is thorn mind? It means having the nature of giving rise to evil deeds everywhere. What is cave mind? It means practicing methods to enter caves. What is wind mind? It means having the nature of arising everywhere. What is water mind? It means practicing to wash away all unwholesome dharmas. What is fire mind? It means having an intensely burning hot nature. What is visible form mind? It means having a nature similar to that. What is board mind? It means practicing according to measure while abandoning other virtues. What is deluded mind? It means that what is grasped differs from what is thought. What is poison mind? It means practicing dharmas that have no arising. What is noose mind? It means having the nature of dwelling in self-bondage everywhere. What is fetter mind? It means having the nature of the two feet being stopped.

"What is cloud mind? It means constantly contemplating the bringing of rain. What is field mind? It means constantly cultivating and attending to one's own body in this way. What is salt mind? It means that whatever is contemplated, the contemplation increases further. What is razor mind? It means solely relying on the dharma of cutting away. What is Mount Meru-like mind? It means constantly contemplating with a nature of mental elevation. What is ocean-like mind? It means constantly dwelling in the enjoyment of one's own body. What is cave-like mind? It means first determining something, then having the nature of changing it again. What is rebirth mind? It means that for those who cultivate practices and actions, their minds are born with that same nature."

"Secret Master! Counting one, two, three, four, five again, altogether one hundred and sixty kinds of mind transcend the three worldly attachments, and the transcendental mind arises. This means understanding that only aggregates exist without a self in the realms of faculties and objects, dwelling in practice to uproot the stumps of karma and afflictions and seeds of ignorance, becoming free from the twelve links of dependent origination, and establishing such doctrines. This profound stillness cannot be known by any non-Buddhist paths. The previous Buddhas have proclaimed it, free from all faults."

"Secret Master! That transcendental mind dwelling in the aggregates gives rise to such wisdom. When detachment arises regarding the aggregates, one should contemplate foam, bubbles, plantain trees, mirages, illusions and thus attain liberation. This means that the aggregates, sense-fields and elements, both grasper and grasped, are all separate from the nature of dharmas. Thus realizing the realm of tranquility is called the transcendental mind."

"Secret Master! Being free from the net of karma and afflictions of the eight minds of acceptance and rejection is the yoga practice that transcends one kalpa. Furthermore, Secret Master! The Mahayana practice gives rise to the unconditioned vehicle mind and the selflessness of dharmas. Why? Because practitioners of the past who observed the aggregate storehouse (alaya) in this way knew its nature is like an illusion, mirage, echo, wheel of fire, or gandharva city. Secret Master! Thus abandoning, the selfless mind-lord freely realizes that the mind is originally unborn. Why? Secret Master! Because the mind's prior and later limits cannot be found. Knowing one's mind-nature thus is the yoga practice that transcends two kalpas."

"Furthermore, Secret Master! The bodhisattvas practicing the mantra path have accumulated immeasurable merit and wisdom over countless hundreds of thousands of kotis of nayutas of kalpas, perfected all practices, accomplished limitless wisdom and skillful means, become the refuge of gods and humans, transcended the stages of all sravakas and pratyekabuddhas, and are revered even by Indra. This refers to emptiness free from faculties and objects, signless and objectless, transcending all conceptual elaboration, equal to space. All boundless Buddha-dharmas arise in continuity from this, free from the conditioned and unconditioned realms, free from all fabrication, free from eyes, ears, nose, tongue, body and mind - the mind of utmost non-self-nature arises."

"Secret Master! This initial mind, the Buddha says, is the cause of Buddhahood. Though liberated from karma and afflictions, it still relies on karma and afflictions, and should be constantly venerated by the world. Furthermore, Secret Master! In the stage of faith and understanding, one observes the three minds and contemplates the four means of conversion with boundless paramita wisdom. The stage of faith and understanding is matchless, measureless and inconceivable. When the ten minds give rise to boundless wisdom, all that I have spoken is attained through this. Therefore, the wise should contemplate this ground of omniscient faith and understanding. Transcending another kalpa to dwell in this stage, one fourth is crossed in faith and understanding."

爾時執金剛祕密主白佛言：「世尊！願救世者演說心相，菩薩有幾種得無畏處？」如是說已，摩訶毘盧遮那世尊告金剛手言：「諦聽，極善思念。祕密主！彼愚童凡夫修諸善業、害不善業，當得善無畏。若如實知我，當得身無畏。若於取蘊所集我身捨自色像觀，當得無我無畏。若害蘊住法攀緣，當得法無畏。若害法住無緣，當得法無我無畏。若復一切蘊界處、能執所執、我壽命等及法無緣空、自性無性，此空智生，當得一切法自性平等無畏。祕密主！若真言門修菩薩行諸菩薩，深修觀察十緣生句，當於真言行通達作證。云何為十？謂如幻、陽焰、夢、影、乾闥婆城、響、水月、浮泡、虛空華、旋火輪。祕密主！彼真言門修菩薩行諸菩薩，當如是觀察。云何為幻？謂如呪術藥力能造所造種種色像，惑自眼故，見希有事展轉相生、往來十方，然彼非去非不去。何以故？本性淨故。如是真言幻持誦成就，能生一切。復次祕密主！陽焰性空，彼依世人妄想成立有所談議，如是真言想唯是假名。復次祕密主！如夢中所見晝日牟呼栗多，剎那歲時等住，種種異類受諸苦樂，覺已都無所見。如是夢真言行，應知亦爾。復次祕密主！以影喻解了真言能發悉地，如面緣於鏡而現面像，彼真言悉地當如是知。復次祕密主！以乾闥婆城譬解了成就悉地宮。復次祕密主！以響喻解了真言聲，如緣聲有響，彼真言者當如是解。復次祕密主！如因月出故照於淨水而現月影像，如是真言水月喻，彼持明者當如是說。復次祕密主！如天降雨生泡，彼真言悉地種種變化，當知亦爾。復次祕密主！如空中無眾生、無壽命，彼作者不可得；以心迷亂故，而生如是種種妄見。復次祕密主！譬如火燼，若人執持在手，而以旋轉空中，有輪像生。祕密主，應如是了知大乘句、心句、無等等句、必定句、正等覺句、漸次大乘生句，當得具足法財、出生種種工巧大智，如實遍知一切心想。」

At that time, Vajrapani the Secret Master asked the Buddha: "World-Honored One! May the Savior of the World explain the characteristics of mind - how many kinds of fearlessness do bodhisattvas attain?"

Having said this, Mahavairocana World-Honored One told Vajrapani: "Listen carefully and think well. Secret Master! When foolish ordinary beings cultivate good deeds and destroy unwholesome deeds, they will attain fearlessness of goodness. When they truly know the self, they will attain fearlessness of body. When they abandon the view of their own form in the body that is composed of grasping aggregates, they will attain fearlessness of non-self. When they destroy the dharmas that dwell in the aggregates and their conditions, they will attain fearlessness of dharma. When they destroy dharmas that dwell in the unconditioned, they will attain fearlessness of dharma-selflessness. Furthermore, when they realize that all aggregates, realms, sense-fields, grasper and grasped, self and lifespan, as well as unconditioned dharmas are empty and without self-nature, this wisdom of emptiness arises and they will attain fearlessness of the equality of all dharmas' self-nature."

"Secret Master! The bodhisattvas who practice the mantra path should deeply contemplate and observe the ten phrases of dependent origination, and thereby realize and authenticate the mantra path. What are these ten? They are like: illusion, mirage, dream, reflection, gandharva city, echo, moon in water, bubble, flower in the sky, and wheel of fire. Secret Master! The bodhisattvas who practice the mantra path should observe in this way."

"What is like an illusion? It is like when through the power of spells and medicines, various forms are created that delude one's eyes, causing one to see extraordinary phenomena arising and transforming, coming and going in the ten directions. Yet they neither go nor do not go. Why? Because their original nature is pure. Similarly, the mantras when recited to perfection can generate all things."

"Furthermore, Secret Master! A mirage is empty by nature - it is established through worldly people's deluded thoughts and discussions. Similarly, the concepts of mantras are merely conventional designations. Furthermore, Secret Master! Like what is seen in dreams - days, muhurtas, moments and years dwelling together, various kinds of beings experiencing suffering and pleasure - upon awakening nothing is seen. The practice of mantra should be known to be like this too."

"Furthermore, Secret Master! Using the metaphor of reflection to understand mantras that bring about siddhi - just as a face appears as an image when conditions come together with a mirror, the siddhi of mantras should be understood in this way. Furthermore, Secret Master! The gandharva city serves as a metaphor for understanding the palace of accomplished siddhi. Furthermore, Secret Master! The echo serves as a metaphor for understanding mantra sound - just as an echo exists in dependence on sound, the mantra practitioner should understand thus."

"Furthermore, Secret Master! Just as when the moon rises it illuminates pure water and creates a reflection of the moon, the water-moon metaphor for mantras should be explained thus by the vidyadhara. Furthermore, Secret Master! Just as bubbles form when rain falls from the sky, know that the various transformations of mantra siddhi are also like this. Furthermore, Secret Master! Just as in space there are no beings or life-force, and no agent can be found; due to mental delusion, various false views arise like this."

"Furthermore, Secret Master! It is like when someone holds a burning ember in their hand and spins it in space, creating the appearance of a wheel. Secret Master, you should understand in this way the phrases of the Mahayana, the phrases of mind, the phrases of the unequaled, the phrases of certainty, the phrases of perfect enlightenment, and the phrases of gradual Mahayana arising. One will attain complete dharma wealth, give rise to various skillful great wisdom, and truly know all mental conceptions."

入漫茶羅具緣真言品第二之一

Chapter 2: The True Words (Mantra) for Those with Complete Conditions to Enter the Mandala

爾時執金剛祕密主白佛言：「希有世尊！說此諸佛自證三菩提不思議法界超越心地，以種種方便道，為眾生類如本性信解而演說法。惟願世尊次說修真言行大悲胎藏生大漫茶羅王，為滿足彼諸未來世無量眾生、為救護安樂故。」爾時薄伽梵毘盧遮那於大眾會中遍觀察已，告執金剛祕密主言：「諦聽。金剛手！今說修行漫茶羅行滿足一切智智法門。」爾時毘盧遮那世尊本昔誓願成就無盡法界度脫無餘眾生界故，一切如來同共集會，漸次證入大悲藏發生三摩地，世尊一切支分皆悉出現如來之身，為彼從初發心乃至十地諸眾生故，遍至十方還來佛身本位，本位中住而復還入。時薄伽梵復告執金剛祕密主言：「諦聽。金剛手！漫茶羅位初阿闍梨應發菩提心，妙慧慈悲兼綜眾藝，善巧修行般若波羅蜜，通達三乘，善解真言實義，知眾生心，信諸佛菩薩，得傳教灌頂等妙解漫茶羅畫，其性調柔離於我執，於真言行善得決定，究習瑜伽，住勇健菩提心。祕密主，如是法則阿闍梨，諸佛菩薩之所稱讚。復次祕密主！彼阿闍梨，若見眾生堪為法器，遠離諸垢、有大信解、勤勇深信、常念利他，若弟子具如是相貌者，阿闍梨應自往勸發，如是告言：

At that time, Vajrapāṇi the Secret Master said to the Buddha: "How rare, World-Honored One! You have explained the inconceivable dharma realm of all Buddhas' self-realization of the three bodhi that transcends mental states, using various skillful means to expound the Dharma according to beings' original natures and understanding. I only wish the World-Honored One would next explain the great compassion womb-born great maṇḍala king of practicing mantra cultivation, for fulfilling countless beings in future worlds and for their protection and peace."

At that time, the Bhagavān Vairocana, having surveyed the great assembly, told Vajrapāṇi the Secret Master: "Listen carefully, Vajrapāṇi! I will now explain the Dharma gate of practicing the maṇḍala to fulfill all-knowledge."

At that time, the World-Honored One Vairocana, due to his original vow to accomplish the endless dharma realm and liberate all beings without remainder, gathered together with all Tathāgatas and gradually entered the samādhi that gives rise to the treasury of great compassion. From all parts of the World-Honored One's body appeared the bodies of Tathāgatas, for the sake of beings from initial resolve through the ten stages. He pervaded the ten directions and returned to his original Buddha position, dwelling there and re-entering.

Then the Bhagavān again told Vajrapāṇi the Secret Master: "Listen carefully, Vajrapāṇi! The ācārya who first takes the maṇḍala position should generate bodhicitta, possess marvelous wisdom and compassion along with mastery of various arts, skillfully cultivate prajñāpāramitā, understand the three vehicles, correctly comprehend the true meaning of mantras, know beings' minds, have faith in all Buddhas and Bodhisattvas, receive the transmission of empowerment teachings and understand maṇḍala paintings, be gentle in nature and free from ego-clinging, be well established in mantra practice, fully cultivate yoga, and dwell in vigorous bodhicitta. Secret Master, such an ācārya following these principles is praised by all Buddhas and Bodhisattvas."

Further, Secret Master! When that ācārya sees beings who are worthy vessels, free from defilements, with great faith and understanding, diligent and deeply believing, always mindful of benefiting others - when disciples possess such qualities, the ācārya should personally go encourage them, saying:

佛子此大乘，　　 真言行道法， 我今正開演，　　 為彼大乘器。

Child of Buddha, this great vehicle, The path of mantra practice, I now properly expound, For those vessels of the great vehicle.

過去等正覺，　　 及與未來世， 現在諸世尊，　　 住饒益眾生。

The perfectly enlightened ones of the past, And those of future ages, All present World-Honored Ones, Abide benefiting beings.

如是諸賢者，　　 解真言妙法， 勤勇獲種智，　　 坐無相菩提。

All such wise ones Understanding the wondrous mantra dharma, Through diligent courage attain wisdom of all kinds, Seated in signless bodhi.

真言勢無比，　　 能摧彼大力， 極忿怒魔軍，　　 釋師子救世。

The power of mantras is unmatched, Able to crush that great might, The extremely wrathful demon armies, The Lion of the Śākyas saves the world.

是故汝佛子，　　 應以如是慧， 方便作成就，　　 當獲薩婆若。

Therefore you, child of Buddha, Should with such wisdom Skillfully accomplish practices, To attain sarvajñatā (omniscience).

行者悲念心，　　 發起令增廣， 彼堅住受教，　　 當為擇平地。

The practitioner's heart of compassion Arises and expands, Firmly abiding in receiving teachings, Should select level ground.

山林多華果，　　 悅意諸清泉， 諸佛所稱歎，　　 應作圓壇事。

Mountains and forests with many flowers and fruits, Delightful pure springs, Praised by all Buddhas, One should create the circular altar.

或在河流處，　　 鵞雁等莊嚴， 彼應作慧解，　　 悲生漫茶羅。

Or by flowing rivers, Adorned with geese and swans, There should be made with wisdom, The maṇḍala born of compassion.

正覺緣導師，　　 聖者聲聞眾， 曾遊此地分，　　 佛常所稱譽；

Where perfectly enlightened guides, Holy ones and śrāvaka assemblies, Have formerly traveled these grounds, Places constantly praised by Buddhas;

及餘諸方所，　　 僧坊阿練若， 華房高樓閣，　　 勝妙諸池苑；

And other locations: Monasteries and hermitages, Flower chambers and tall pavilions, Excellent and wondrous ponds and gardens;

制底火神祠，　　 牛欄河潬中， 諸天廟空室，　　 仙人得道處。

Stupas and fire deity shrines, Among cattle sheds and river banks, Empty rooms of deva temples, Places where sages attained the Way.

如上之所說，　　 或所意樂處， 利益弟子故，　　 當畫漫茶羅。』」

As stated above, Or places pleasing to the mind, For the benefit of disciples, One should draw the maṇḍala.

「祕密主！彼揀擇地，除去礫石碎瓦破器、髑髏毛髮、糠糟灰炭、刺骨朽木等，及蟲蟻蜣蜋毒螫之類，離如是諸過。遇良日晨、定日、時分、宿直、諸執皆悉相應，於食前時值吉祥相，先當為一切如來作禮，以如是偈警發地神：

O Secret Master! When choosing the ground, remove gravel, broken tiles and vessels, skulls and hair, chaff, ashes and charcoal, thorns, bones and rotten wood, as well as insects, ants, dung beetles, and venomous creatures. Be free from all such faults. Choose an auspicious morning, an appropriate day, time period, and astronomical alignments where all energies are in harmony. Before the meal time when auspicious signs appear, first make offerings to all Tathagatas, then recite this verse to awaken the earth deity:

汝天親護者，　　 於諸佛導師， 修行殊勝行，　　 淨地波羅蜜。

"O divine protector, Before all Buddha guides Who practice supreme deeds And purify the ground pāramitā.

如破魔軍眾，　　 釋師子救世， 我亦降伏魔，　　 我畫漫茶羅。』」

Like destroying Mara's armies, The Lion of the Śākyas saves the world - I too shall subdue Mara As I draw this mandala."

「彼應長跪舒手按地，頻誦此偈，以塗香華等供養。供養已，真言者復應歸命一切如來，然後治地。如其次第，當具眾德。」爾時執金剛祕密主頭面禮世尊足，而說偈言：

"They should kneel with outstretched hands pressed to the ground, frequently recite this verse, and make offerings of perfumed unguents and flowers. After making the offerings, the mantra practitioner should again pay homage to all Tathagatas, and then prepare the ground. Following the proper sequence, they should possess all virtues." At that time, Vajrapāṇi the Secret Master bowed his head to the World-Honored One's feet and spoke these verses:

佛法離諸相，　　 法住於法位， 所說無譬類，　　 無相無為作。

"The Buddha's Dharma is free from all characteristics, The Dharma abides in the Dharma position, What is spoken has no comparison, It is without characteristics and without conditioned action.

何故大精進，　　 而說此有相， 及與真言行，　　 不順法然道？」

Why then, O Great Diligent One, Do you speak of these characteristics, And of mantra practices That do not accord with the natural way of Dharma?"

爾時薄伽梵，　　 毘盧遮那佛， 告執金剛手：　　 「善聽法之相， 法離於分別，　　 及一切妄想。

At that time, the Bhagavan Vairocana Buddha Told Vajrapani: "Listen well to the characteristics of the Dharma. The Dharma is free from discrimination and all deluded thoughts.

若淨除妄想，　　 心思諸起作， 我成最正覺，　　 究竟如虛空。

When deluded thoughts are purified, And the mind contemplates all that arises, I attained perfect enlightenment, ultimately like empty space.

凡愚所不知，　　 邪妄執境界， 時方相貌等，　　 樂欲無明覆；

What ordinary beings do not know Is the realm of false and deluded attachment Characteristics of time and place and such, Covered by the darkness of desires and ignorance.

度脫彼等故，　　 隨順方便說， 而實無時方，　　 無作無造者， 彼一切諸法，　　 唯住於實相。

To liberate them, I teach skillful means in accordance with their understanding, Though in reality there is no time or place, No doer or creator All dharmas abide Only in their true nature.

復次祕密主！　　 於當來世時， 劣慧諸眾生，　　 以癡愛自蔽， 唯依於有著，　　 恒樂諸斷常，

Furthermore, Secret Master! In future times, beings of inferior wisdom, Obscured by their own delusion and attachment, Will only cling to existence, Always delighting in extremes of eternalism and nihilism.

時方所造業，　　 善不善諸相， 盲冥樂求果，　　 不知解此道； 為度彼等故，　　 隨順說是法。」

Creating karma bound by time and place, With characteristics of good and evil, Delighting in seeking results while blind And not understanding this path. To liberate them, I teach this Dharma in accordance with their understanding.

「祕密主！如是所說處所，隨在一地治令堅固，取未至地瞿摩夷及瞿摸怛羅和合塗之。次以香水真言灑淨，即說真言曰：

O Secret Master! At the prescribed location, make the ground firm and solid at any chosen spot, then apply a mixture of cow dung and cow urine that has not yet touched the ground. Next, sprinkle and purify it with perfumed water while reciting this mantra:

「『南麼三曼多勃馱喃(一)(凡真言中有平聲字皆稍上聲呼之，以下准此)阿鉢囉(二合)底(丁以反，下同)三迷(二)　伽伽那三迷(三)　三麼多奴揭帝(四)　鉢囉(二合)吃㗚(二合)底微輸(上)睇(五)　達摩馱睹微戌達儞(六)　莎訶』

Namo samanta buddhānāṃ (1) (For any level-tone characters within mantras, pronounce them with a slightly rising tone. The same rule applies to all subsequent cases) apratisame (2) gagana-same (3) samantānugate (4) prakṛti-viśuddhe (5) dharmadhātu-viśuddhani (6) svāhā

行者次於中，　　 定意觀大日， 處白蓮華座，　　 髮髻以為冠， 放種種色光，　　 通身悉周遍。

The practitioner next in the center, With concentrated mind contemplates Mahāvairocana, Seated on a white lotus throne, With a crown made of his hair, Emitting lights of various colors, Pervading his entire body throughout.

復當於正受，　　 次想四方佛， 東方號寶幢，　　 身色如日暉；

Then in samādhi, Next visualize the Buddhas of the four directions: In the east named Ratnadhvaja (Jewel Banner), His body colored like the sun's radiance;

南方大勤勇，　　 遍覺華開敷， 金色放光明，　　 三昧離諸垢；

In the south the Great Diligent One, The All-Awakened One with blooming flowers, Golden-colored emitting light, In samādhi free from all defilements;

北方不動佛，　　 離惱清涼定； 西方仁勝者，　　 是名無量壽。

In the north Akṣobhya Buddha, In the cool samādhi free from afflictions; In the west the Benevolent Victor, Known as Amitāyus (Infinite Life).

持誦者思惟，　　 而住於佛室， 當受持是地，　　 以不動大名， 或用降三世，　　 一切利成就。

The mantra reciter contemplates, While dwelling in the Buddha's chamber, Should maintain this ground, Using the great name of Acala (Immovable One), Or using Trailokyavijaya (Conqueror of Three Worlds), All benefits will be accomplished.

白檀以塗畫，　　 圓妙漫茶羅， 中第一我身，　　 第二諸救世， 第三同彼等，　　 佛母虛空眼， 第四蓮華手，　　 第五執金剛， 第六不動尊，　　 想念置其下。

With white sandalwood paint The wondrous circular maṇḍala, In the center first my body, Second all the World-Saviors, Third equal to them, The Buddha-Mother Space-Eyes, Fourth Padmapāṇi (Lotus-Hand), Fifth Vajrapāṇi (Vajra-Holder), Sixth Lord Acala, Visualize placed below them.

奉塗香華等，　　 思念諸如來， 至誠發殷重，　　 演說如是偈：

Offering fragrant incense and flowers, Contemplating all the Tathāgatas, With sincere and earnest heart, Recite verses such as these:

『諸佛慈悲者，　　 存念我等故， 明日受持地，　　 并佛子當降。』

"O Compassionate Buddhas, For the sake of remembering us, Tomorrow we will maintain this ground, And may the Buddha's children descend."

「如是說已，復當誦此真言曰：

Having said this, then recite this mantra:

「『南麼三曼多勃馱喃(一)　薩婆怛他蘗多(引)(二)　地瑟姹(二合)那(引)地瑟祉(二合)帝(三)　阿者麗(四)　微麼麗(五)　娑麼(二合)囉嬭(平)(六)　鉢囉(二合)吃㗚(二合)底(丁以反)鉢𭌆輸(上)睇(七)　莎訶(八)』

Namo samanta buddhānāṃ (1) Sarva tathāgata (2) dhiṣṭhāna adhiṣṭhite (3) acale (4) vimale (5) smaraṇe (6) prakṛti pariśuddhe (7) svāhā (8)

This translates approximately to:

"Homage to all Buddhas! O you who are empowered by all Tathagatas, Immovable One, Stainless One, Mindful One, naturally pure - svāhā!"

持真言行者，　　 次發悲念心， 依於彼西方，　　 繫念以安寢， 思惟菩提心，　　 清淨中無我。

The mantra practitioner Next develops a compassionate mindset, Takes rest while facing the western direction, Contemplating bodhicitta, Pure and free of self.

或於夢中見，　　 菩薩大名稱， 諸佛無有量，　　 現作眾事業， 或以安慰心，　　 勸囑於行者：

One may see in dreams Great renowned bodhisattvas And countless Buddhas Performing various works, Or with comforting heart Encouraging the practitioner:

『汝念眾生故，　　 造作漫茶羅， 善哉摩訶薩，　　 所畫甚微妙。』

"For the sake of sentient beings You create this mandala, Excellent, O Mahasattva, What you have drawn is most wondrous."

復次於餘日，　　 攝受應度人， 若弟子信心，　　 生種姓清淨， 恭敬於三寶，　　 深慧以嚴身， 堪忍無懈倦，　　 尸羅淨無缺， 忍辱不慳悋，　　 勇健堅行願， 如是應攝取，　　 餘則無所觀。

Then on another day, Embrace those who should be liberated. If disciples have faith, Are born of pure lineage, Revere the Three Treasures, Adorn themselves with deep wisdom, Are patient without laziness, Have pure and complete precepts, Are forbearing and not miserly, Courageously firm in their vows - Such ones should be accepted, While others need not be considered.

或十或八七，　　 或五二一四， 當作於灌頂，　　 若復數過此。」

Whether ten, eight or seven, Or five, two, one or four, Perform the empowerment, Or even if more than these numbers.

爾時金剛手祕密主復白佛言：「世尊！當云何名此漫茶羅？漫茶羅者其義云何？」佛言：「此名發生諸佛漫茶羅，極無比味、無過上味，是故說為漫茶羅。又祕密主！哀愍無邊眾生界故，是大悲胎藏生漫茶羅廣義。祕密主！如來於無量劫積集阿耨多羅三藐三菩提之所加持，是故具無量德，當如是知。祕密主！非為一眾生故如來成正等覺，亦非二非多，為憐愍無餘記及有餘記諸眾生界故，如來成正等覺，以大悲願力於無量眾生界如其本性而演說法。祕密主！無大乘宿習、未曾思惟真言乘行，彼不能少分見聞歡喜信受。又金剛薩埵！若彼有情昔於大乘真言乘道無量門進趣、已曾修行，為彼等故，限此造立名數。彼阿闍梨亦當以大悲心立如是誓願，為度無餘眾生界故，應當取彼無量眾生作菩提種子因緣。

At that time, the Secret Master Vajrapāṇi again asked the Buddha: "World-Honored One! What should this maṇḍala be called? What is the meaning of maṇḍala?"

The Buddha said: "This is called the Maṇḍala that Gives Rise to All Buddhas. It has an incomparable flavor, a supreme flavor - that is why it is called maṇḍala. Furthermore, Secret Master, because it has compassion for the boundless realm of beings, this is the broader meaning of the Great Compassion Womb-Born Maṇḍala.

Secret Master, the Tathāgata has accumulated anuttara-samyak-sambodhi over countless eons through empowerment, and thus possesses infinite virtues - you should understand it in this way. Secret Master, the Tathāgata did not attain perfect enlightenment for the sake of just one being, nor for two or many, but out of compassion for all beings both with and without remainder. Through the power of his great compassionate vow, he teaches the Dharma to countless beings according to their original nature.

Secret Master, those without previous experience in the Mahāyāna and who have never contemplated the practices of the mantra vehicle cannot even slightly see, hear, rejoice in, or accept it in faith. However, O Vajrasattva, for those beings who in the past have progressed through countless gates of the Mahāyāna mantra vehicle path and have already practiced, this limited establishment of names and numbers is made. The ācārya should also establish such vows with a great compassionate heart - in order to liberate the realm of beings without remainder, they should take those countless beings as causes and conditions for bodhi seeds.

持真言行者，　　 如是攝受已， 命彼三自歸，　　 令說悔先罪。

The Mantra practitioner, having thus embraced them, Should instruct them to take the Three Refuges, And have them confess their past sins.

奉塗香華等，　　 供養諸聖尊， 應授彼三世，　　 無障礙智戒。

Make offerings of fragrant ointments and flowers To all the holy deities, And bestow upon them the wisdom precepts Of the three times without obstruction.

次當授齒木，　　 若優曇鉢羅， 或阿說他等，　　 結護而作淨。

Next, bestow them the tooth-cleaning stick, Whether of udumbara wood Or from the ashvattha tree, And bind protection while purifying.

香華以莊嚴，　　 端直順本末， 東面或北面，　　 嚼已而擲之， 當知彼眾生，　　 成器非器相。

Adorned with incense and flowers, Straight and following the natural order, Facing east or north, After chewing, cast it away. Thus one can know whether that being Is a suitable vessel or not.

三結修多羅，　　 次繫等持臂， 如是受弟子，　　 遠離諸塵垢。

Tie the three-fold sacred thread, Then bind it around the arm with concentration. In this way accept disciples Who are free from worldly defilements.

增發信心故，　　 當隨順說法， 慰喻堅其意，　　 告如是偈言：

To increase their faith, One should teach the Dharma accordingly, Console and strengthen their resolve, And speak to them these verses:

『汝獲無等利，　　 位同於大我， 一切諸如來，　　 此教菩薩眾。

"You have gained incomparable benefits, Your position equals the Great Self. All Tathagatas and This assembly of bodhisattvas

皆已攝受汝，　　 成辦於大事， 汝等於明日，　　 當得大乘生。』

Have all embraced you, To accomplish the great matter. Tomorrow you all Will attain birth in the Great Vehicle."

如是教授已，　　 或於夢寐中， 覩見僧住處，　　 園林悉嚴好，

After giving these teachings, In dreams one may see Monastics' dwelling places, Gardens and groves all beautifully adorned,

堂宇相殊特，　　 顯敞諸樓觀， 幢蓋摩尼珠，　　 寶刀悅意華；

Halls and buildings extraordinarily special, Magnificent towers and pavilions displayed, Banners, canopies, maṇi jewels, Precious swords and delightful flowers;

女人鮮白衣，　　 端正色姝麗， 密親或善友，　　 男子如天身；

Women in fresh white garments, Of dignified and beautiful appearance, Close companions or good friends, Men with bodies like devas;

群牛豐牸乳，　　 經卷淨無垢。

Herds of cows with abundant milk, And sutras pure and spotless.

遍知因緣覺，　　 并佛聲聞眾， 大我諸菩薩，　　 現前授諸果。

The All-Knowing, Pratyekabuddhas, Together with Buddha's śrāvaka assembly, And Great Self bodhisattvas, Appear and bestow the fruits.

度大海河池，　　 及聞所樂聲， 空中言吉祥，　　 當與意樂果。

Crossing great seas, rivers and ponds, And hearing pleasant sounds, Auspicious words from the sky, Will grant fruits according to one's desires.

如是等好相，　　 宜應諦分別， 與此相違者，　　 當知非善夢。

Such auspicious signs Should be carefully distinguished; Those contrary to these Should be known as inauspicious dreams.

善住於戒者，　　 晨起白師已， 師說此句法，　　 勸發諸行人：

Those well-established in precepts, Rising at dawn to inform their teacher, The teacher speaks these Dharma phrases, To encourage practitioners:

『此殊勝願道，　　 大心摩訶衍， 汝今能志求，　　 當成就如來。

"This supreme path of vows, The great-hearted Mahāyāna, You now are able to aspire to, And shall accomplish becoming a Tathāgata.

自然智大龍，　　 世間敬如塔， 有無悉超越，　　 無垢同虛空。

The great dragon of natural wisdom, Revered by the world like a stupa, Transcending both existence and non-existence, Stainless like space itself.

諸法甚深奧，　　 難了無含藏， 離一切妄想，　　 戲論本無故。

The dharmas are extremely profound, Hard to understand, with nothing concealed, Free from all false imagination, As frivolous discussions are fundamentally non-existent.

作業妙無比，　　 常依於二諦， 是乘殊勝願，　　 汝當住斯道。』」

The karma accomplished is incomparably wondrous, Always depending on the Two Truths. This Vehicle of supreme vows - You should abide on this path."

爾時住無戲論執金剛白佛言：「世尊！願說三世無礙智戒。若菩薩住此者，令諸佛菩薩皆歡喜故。」如是說已，佛告住無戲論執金剛等言：「佛子諦聽。若族姓子住是戒者，以身語意合為一，不作一切諸法。云何為戒？所謂觀察捨於自身，奉獻諸佛菩薩。何以故？若捨自身則為捨彼三事。云何為三？謂身、語、意。是故族姓子！以受身語意戒得名菩薩。所以者何？離彼身語意故。菩薩摩訶薩應如是學。次於明日，以金剛薩埵加持自身，為世尊毘盧遮那作禮，應取淨瓶盛滿香水，持誦降三世真言而用加之。置初門外，用灑是諸人等。彼阿闍梨以淨香水授與令飲，彼心清淨故。」

At that time, Vajrapani of Non-conceptual Play said to the Buddha: "World-Honored One! Please teach the unobstructed wisdom precepts of the three times. When bodhisattvas abide in these, they bring joy to all Buddhas and bodhisattvas." After he said this, the Buddha told Vajrapani of Non-conceptual Play and others: "Children of Buddha, listen carefully. When noble sons abide in these precepts, they unify body, speech and mind as one, not creating any dharmas. What are these precepts? They involve observing and relinquishing one's own body, offering it to all Buddhas and bodhisattvas. Why? Because by relinquishing one's body, one relinquishes those three things. What are the three? They are body, speech and mind. Therefore, noble sons! By receiving the precepts of body, speech and mind, one gains the name bodhisattva. Why is this? Because one transcends body, speech and mind. Bodhisattva mahasattvas should train like this."

"The next day, using Vajrasattva to empower oneself, make offerings to World-Honored One Vairocana. One should take a pure vase filled with fragrant water, recite the Trailokyavijaya mantra to empower it. Place it outside the first gate, and use it to sprinkle those people. The acharya should give them the pure fragrant water to drink, for the sake of purifying their minds."

爾時執金剛祕密主以偈問佛：

At that time, Vajrapani the Secret Master asked the Buddha in verse:

種智說中尊，　　 願說彼時分。

O Honored One who teaches supreme wisdom, Please explain those times.

大眾於何時，　　 普集現靈瑞， 漫茶羅闍梨，　　 慇懃持真言？」

When should the assembly Gather to manifest auspicious signs, And when should the mandala master Diligently hold the mantras?"

爾時薄伽梵，　　 告持金剛慧： 「常當於此夜，　　 而作漫茶羅。

At that time the Bhagavan Told the Vajra Wisdom holder: "Always during this night Should one create the mandala.

傳法阿闍梨，　　 如是應次取， 五色修多羅，　　 稽首一切佛。

The Dharma-transmitting acharya Should next take up The five-colored measurement cords, And bow to all Buddhas.

大毘盧遮那，　　 親自作加持， 東方以為首，　　 對持修多羅，

Great Vairocana Himself performs empowerment, Starting from the eastern direction, Hold the measurement cord opposite,

至齊而在空，　　 漸次右旋轉， 如是南及西，　　 終竟於北方。

Up to the waist in space, Gradually turning to the right, Thus to south and west, Finally reaching the northern direction.

第二安立界，　　 亦從初方起， 憶念諸如來，　　 所行如上說， 右方及後方，　　 復周於勝方。

The second boundary establishment Also starts from the initial direction, Remembering all Tathagatas' Activities as explained above, The right side and back direction Again encircling the supreme direction."

阿闍梨次迴，　　 依於涅哩底， 受學對持者，　　 漸次以南行，

Next the acharya turns, Based on the position of Nirrti, The student and teacher holding [the cord] facing each other, Gradually move southward,

從此右旋遶，　　 轉依於風方， 師位移本處，　　 而居於火方。

From here turning clockwise, Moving to rest in the wind direction, The teacher's position shifts from its original place To reside in the fire direction.

持真言行者，　　 復修如是法， 弟子在西南，　　 師居伊舍尼，

The mantra practitioner Again practices this method, The disciple in the southwest, The teacher in Isani (northeast),

學者復旋遶，　　 轉依於火方， 師位移本處，　　 而住於風方。

The student again turns around, Moving toward the fire direction, The teacher's position shifts from its original place To dwell in the wind direction.

如是真言者，　　 普作四方相， 漸次入其中，　　 三位以分之。

Thus the mantra practitioner Creates the four directional aspects, Gradually enters within, Dividing it into three positions.

已表三分位，　　 地相普周遍， 復於一一分，　　 差別以為三。

Having marked the three divisions, The ground characteristics pervade everywhere, Then for each division, Make three further distinctions.

是中最初分，　　 作業所行道， 其餘中後分，　　 聖天之住處。

In this, the first division Is the path for performing activities, The remaining middle and last portions Are dwelling places for the holy deities.

方等有四門，　　 應知其分劑， 誠心以殷重，　　 運布諸聖尊。

The square has four gates, One should know their measurements, With sincere and earnest heart Arrange the holy deities.

如是造眾相，　　 均調善分別， 內心妙白蓮，　　 胎藏正均等。

Thus creating all forms, Evenly distributed and well distinguished, In the heart a wondrous white lotus, The womb realm perfectly balanced.

藏中造一切，　　 悲生漫茶羅， 十六央具梨，　　 過此是其量。

Within the repository create everything, The mandala born of compassion, Sixteen anguli [in measurement], This is its extent.

八葉正圓滿，　　 鬚蘂皆嚴好， 金剛之智印，　　 遍出諸葉間。

The eight petals perfectly complete, With stamens and pistils all beautifully adorned, The vajra wisdom seal Emerges between all the petals.

從此華臺中，　　 大日勝尊現， 金色具暉曜，　　 首持髮髻冠， 救世圓滿光，　　 離熱住三昧。

From within this lotus platform The Great Sun Supreme Lord appears, Golden-colored with radiant light, Head crowned with a hair-knot crown, His light of saving the world is perfect and complete, Dwelling in samadhi free from heat.

彼東應畫作，　　 一切遍知印， 三角蓮華上，　　 其色皆鮮白， 光焰遍圍遶，　　 皓潔普周遍。

In the east should be drawn The All-Knowing One's seal, Upon a triangular lotus, All in pure white color, Light flames surrounding all around, Pure brightness pervading everywhere.

次於其北維，　　 導師諸佛母， 晃曜真金色，　　 縞素以為衣， 遍照猶日光，　　 正受住三昧。

Next in the northeast direction, The Guide and Mother of all Buddhas, Brilliantly shining true gold color, Wearing pure white garments, Illuminating like sunlight, Dwelling in proper samadhi.

復於彼南方，　　 救世佛菩薩， 大德聖尊印，　　 號名滿眾願， 真陀摩尼珠，　　 住於白蓮華。

Further in the southern direction, The world-saving Buddha-Bodhisattva, The great virtuous holy honored seal, Named "Fulfiller of All Wishes", With a wish-fulfilling jewel (cintamani), Residing on a white lotus.

北方大精進，　　 觀世自在者， 光色如皓月，　　 商佉軍那華， 微笑坐白蓮，　　 髻現無量壽。

In the northern direction the Great Diligent One, Avalokitesvara, Light-colored like the bright moon, Like a conch shell or kunda flower, Smiling while seated on a white lotus, Hair-knot manifesting Amitayus.

彼右大名稱，　　 聖者多羅尊， 青白色相雜，　　 中年女人狀，

On the right side, the greatly renowned Holy Tara, Of mixed blue-white color, In the form of a middle-aged woman,

合掌持青蓮，　　 圓光靡不遍， 暉發猶淨金，　　 微笑鮮白衣。

Hands joined holding a blue lotus, Her halo pervading everywhere, Radiant like pure gold, Smiling, wearing fresh white garments.

右邊毘俱胝，　　 手垂數珠鬘， 三目持髮髻，　　 尊形猶皓素， 圓光色無主，　　 黃赤白相入。

On her right side is Bhrikuti, Hand hanging down with a rosary garland, Three-eyed with a hair crown, Her holy form pure as snow, Her halo without fixed color, Yellow, red and white intermingling.

次近毘俱胝，　　 畫得大勢尊， 彼服商佉色，　　 大悲蓮華手， 滋榮而未敷，　　 圍遶以圓光。

Next to Bhrikuti Is painted Mahasthamaprapta, Wearing conch-shell colored garments, With great compassion lotus hands, Flourishing but not yet bloomed, Surrounded by a circular halo.

明妃住其側，　　 號持名稱者， 一切妙瓔珞，　　 莊嚴金色身， 執鮮妙華枝，　　 左持鉢胤遇。

The wisdom consort at his side Is called the Bearer of Fame, With all manner of wondrous ornaments Adorning her golden-colored body, Holding fresh wonderful flower branches, Left hand holding a ritual vessel.

近聖者多羅，　　 住於白處尊， 髮冠襲純帛，　　 鉢曇摩華手。

Near holy Tara Dwells the White-Abode deity, Hair crown draped in pure silk, Holding a padma flower.

於聖者前作，　　 大力持明王， 晨朝日暉色，　　 白蓮以嚴身， 赫奕成焰鬘，　　 吼怒牙出現， 利爪獸王髮，　　 何耶揭利婆， 如是三摩地，　　 觀音諸眷屬。

Before the Holy One is placed The Great Power Vidyaraja (Knowledge King), With color like the morning sun's rays, His body adorned with white lotus, Brilliant with a wreath of flames, Roaring with fangs displayed, Sharp claws and lion-like hair, The Hayagriva, In such samadhi, Among Avalokitesvara's retinue.

復次華臺表，　　 大日之右方， 能滿一切願，　　 持金剛慧者， 鉢孕遇華色，　　 或復如綠寶， 首戴眾寶冠，　　 瓔珞莊嚴身， 間錯互嚴飾，　　 廣多數無量， 左執跋折羅，　　 周環起光焰。

Next on the lotus platform's edge, To Mahavairocana's right, The wish-fulfilling one, The Vajra Wisdom holder, Colored like a padma flower, Or like an emerald jewel, Wearing a crown of many jewels, Body adorned with necklaces, Intricately decorated, With countless ornaments, Left hand holding a vajra, Encircled by radiating light.

金剛藏之右，　　 所謂忙莽雞， 亦持堅慧杵，　　 嚴身以瓔珞。

To Vajragarbha's right, Is the one called Mamaki, Also holding the firm wisdom scepter, Body adorned with jeweled ornaments.

彼右次應置，　　 大力金剛針， 使者眾圍遶，　　 微笑同瞻仰。

To their right should be placed The mighty Vajrasuci (Vajra Needle), Surrounded by messenger beings, All smiling and gazing upward.

聖者之左方，　　 金剛商朅羅， 執持金剛鎖，　　 自部諸使俱， 其身淺黃色，　　 智杵為幖幟。

On the left side of the Holy One Is Vajra-Shankhara, Holding the Vajra chain, Accompanied by messengers of his group, His body light yellow in color, With wisdom scepter as his emblem.

於執金剛下，　　 忿怒降三世， 摧伏大障者，　　 號名月黶尊， 三目四牙現，　　 夏時雨雲色， 阿吒吒笑聲，　　 金剛寶瓔珞， 攝護眾生故，　　 無量眾圍遶， 乃至百千手，　　 操持眾器械。

Below Vajrapani is The wrathful Trailokyavijaya, Subduer of great obstacles, Known as the Moon-marked Lord, With three eyes and four fangs displayed, Color like rainclouds in summer, With an "attatta" laughing sound, Adorned with vajra jewel necklaces. To protect all beings, Countless multitudes surround him, With up to a hundred thousand hands Holding various implements.

如是忿怒等，　　 皆住蓮華中。

All such wrathful ones Reside in lotus flowers.

次往西方畫，　　 無量持金剛， 種種金剛印，　　 形色各差別， 普放圓滿光，　　 為諸眾生故。

Next, drawn in the western direction Are countless Vajra-holders, Various vajra seals, Each different in form and color, Emitting perfect light all around For the sake of all beings.

真言主之下，　　 依涅哩底方， 不動如來使，　　 持慧刀羂索， 頂髮垂左肩，　　 一目而諦觀， 威怒身猛焰，　　 安住在盤石， 面門水波相，　　 充滿童子形。

Below the Lord of Mantras, In the Nirrti direction, Is Acala, the Tathagata's messenger, Holding wisdom sword and noose, Hair falling on left shoulder, Intently gazing with one eye, His wrathful body blazing with flames, Firmly seated on a rock, His face with water-wave patterns, Full in youthful form.

如是具慧者，　　 次應往風方。

Thus the wise one Should next proceed to the wind direction.

復畫忿怒尊，　　 所謂勝三世， 威猛焰圍遶，　　 寶冠持金剛， 不顧自身命，　　 專請而受教。

Next draw the Wrathful Lord, Known as Trailokyavijaya (Conqueror of Three Worlds), Surrounded by fierce flames, With jeweled crown holding a vajra, Not concerned for his own life, Dedicated to receiving and giving teachings.

已說初界域，　　 諸尊方位等。 持真言行人，　　 次往第二院， 東方初門中，　　 畫釋迦牟尼， 圍遶紫金色，　　 具三十二相， 被服袈裟衣，　　 坐白蓮華臺， 為令教流布，　　 住彼而說法。

Having explained the initial realm And the positions of all the deities, The mantra practitioner Next proceeds to the second court. In the eastern initial gate, Draw Śākyamuni Buddha, Surrounded by purple-gold radiance, Possessing the thirty-two marks, Wearing the kāṣāya robe, Seated on a white lotus platform, To propagate the teachings, Dwelling there expounding the Dharma.

次於世尊右，　　 顯示遍知眼， 熙怡相微笑，　　 遍體圓淨光， 喜見無比身，　　 是名能寂母。

Next on the World-Honored One's right, Display the All-Knowing Eye, With a gentle smiling expression, Pure light radiating throughout the body, A joyous incomparable form - This is called the Mother of Tranquility.

復於彼尊右，　　 圖寫毫相明， 住鉢頭摩華，　　 圓照商佉色， 執持如意寶，　　 滿足眾希願， 暉光大精進，　　 救世釋師子。

Further on that honored one's right, Draw the brilliant ūrṇā mark, Dwelling on a padma flower, Radiating conch shell-white light, Holding the wish-fulfilling jewel, Fulfilling all beings' hopes, With radiant great diligence - The world-saving Lion of the Śākyas.

聖尊之左方，　　 如來之五頂， 最初名白傘，　　 勝頂最勝頂， 眾德火光聚，　　 及與捨除頂， 是名五大頂，　　 大我之釋種， 應當依是處，　　 精心造眾相。

On the holy one's left side Are the five crowns of the Tathāgata: First named White Parasol, Victory Crown and Supreme Victory Crown, Collection of Virtues' Fiery Light, And the Elimination Crown. These are called the Five Great Crowns, Of the great self's Śākya clan. In accordance with this place, Carefully create all the forms.

次於其北方，　　 布列淨居眾， 自在與普華，　　 光鬘及意生， 名稱遠聞等，　　 各如其次弟。

Next in the northern direction, Array the Pure Abode hosts, Self-mastery and Universal Flower, Light Garland and Mind-born, Famous Far-heard and others, Each according to their order.

於毫相之右，　　 復畫三佛頂， 初名廣大頂，　　 次名極廣大， 及無邊音聲，　　 皆應善安立。

To the right of the ūrṇā mark, Again draw three Buddha-crowns, First named Great Vast Crown, Next named Most Vast Crown, And Boundless Sound, All should be well established.

五種如來頂，　　 白黃真金色， 復次三佛頂，　　 白黃赤兼備， 其光普深廣，　　 眾瓔珞莊嚴， 所發弘誓力，　　 一切願皆滿。

The five Tathagata crowns Are white, yellow and true gold colored. Then the three Buddha-crowns Combine white, yellow and red, Their light universally deep and vast, Adorned with many jeweled necklaces, The power of their great vows made Fulfills all wishes completely.

行者於東隅，　　 而作火仙像， 住於熾焰中，　　 三點灰為標， 身色皆深赤，　　 心置三角印， 而在圓焰中，　　 持珠及澡瓶。

In the eastern corner, the practitioner Should create the Fire Sage's image, Dwelling amidst blazing flames, Marked with three ash dots, His body color deep red, A triangular seal placed at his heart, Within circular flames, Holding beads and ritual vase.

右方閻摩王，　　 手秉壇拏印， 水牛以為座，　　 震電玄雲色， 七母并黑夜，　　 妃后等圍繞。

On the right side is King Yama, Hand grasping the daṇḍa seal, Seated upon a water buffalo, Color like thunder clouds and lightning, The Seven Mothers and Dark Night, With consorts and queens surrounding.

涅哩底鬼王，　　 執刀恐怖形， 縛嚕拏龍王，　　 羂索以為印。

The Demon King of Nirrti, Holding a sword in terrifying form; The Dragon King Varuṇa, With noose as his seal.

初方釋天王，　　 安住妙高山， 寶冠被瓔珞，　　 持跋折羅印， 及餘諸眷屬，　　 慧者善分布。

In the first direction King Śakra Dwelling on Mount Sumeru, Wearing jeweled crown and necklaces, Holding the vajra seal, Along with his other retinue - The wise should arrange them well.

左置日天眾，　　 在於輿輅中， 勝無勝妃等，　　 翼從而侍衛。

Place the Sun deities on the left In their celestial vehicles, With Victory and Invincible consorts As attendants in their retinue.

大梵在其右，　　 四面持髮冠， 唵字相為印，　　 執蓮在鵝上。

Great Brahma on the right, Four-faced with hair crown, The syllable OṂ as his seal, Holding lotus, seated on a goose.

西方諸地神，　　 辯才及毘紐， 塞建那風神，　　 商羯羅月天， 是等依龍方，　　 畫之勿遺謬。

In the western direction various earth deities, Sarasvati and Viṣṇu, Skanda the wind god, Śaṅkara the moon deity, These depend on the dragon's direction - Draw them without omission.

持真言行者，　　 以不迷惑心， 佛子次應作，　　 持明大忿怒， 右號無能勝，　　 左無能勝妃， 持地神奉瓶，　　 虔敬而長跪。

The mantra practitioner With unwavering mind, Child of Buddha should next create The wrathful Vidyādhara, On right named Aparājita (Invincible), On left his consort Aparājitā, Earth deity offering vessel, Reverently kneeling.

及二大龍王，　　 難陀拔難陀， 對處廂曲中，　　 通門之大護。

And the two great Dragon Kings, Nanda and Upananda, Facing each other in the corridors, As great guardians of the gates.

所餘釋種尊，　　 真言與印壇， 所說一切法，　　 師應具開示。

For the remaining honored ones of Śākya's clan, Their mantras, seals and altars, All the dharmas that were taught, The teacher should fully reveal.

持真言行者，　　 次至第三院， 先圖妙吉祥，　　 其身欝金色， 五髻冠其頂，　　 猶如童子形， 左持青蓮華，　　 上表金剛印， 慈顏遍微笑，　　 坐於白蓮臺， 妙相圓普光，　　 周匝互暉映。

The mantra practitioner Next proceeds to the third court, First depicting Mañjuśrī, His body saffron-colored, Five topknots crown his head, With youthful form, Left hand holds blue lotus, Above marked with vajra seal, Compassionate face completely smiling, Seated on white lotus platform, Wondrous marks and perfect light Shining brilliantly all around.

右邊應次畫，　　 網光童子身， 執持眾寶網，　　 種種妙瓔珞， 住寶蓮華座，　　 而觀佛長子。

On the right should next be drawn The form of the Light-Net Youth, Holding various jeweled nets And wonderful ornamental necklaces, Seated on a jeweled lotus throne While contemplating the Buddha's eldest son.

左邊畫五種，　　 與願金剛使， 所謂髻設尼，　　 優婆髻設尼， 及與質多羅，　　 地慧并請召， 如是五使者，　　 五種奉教者， 二眾共圍遶，　　 侍衛無勝智。

On the left draw five types Of wish-granting Vajra messengers: Namely Keshini, Upakeshini, Along with Chitra, Earth-wisdom and Inviting-summoning. These five messengers, Five types of servants, The two groups surrounding together, Guard the unsurpassed wisdom.

行者於右方，　　 次作大名稱， 除一切蓋障，　　 執持如意寶。

The practitioner on the right side Next creates the greatly renowned one Who removes all hindrances, Holding the wish-fulfilling jewel.

捨於二分位，　　 當畫八菩薩， 所謂除疑怪，　　 施一切無畏， 除一切惡趣，　　 救意慧菩薩， 悲念具慧者，　　 慈起大眾生， 除一切熱惱，　　 不可思議慧。

Moving past the two divisions, Should draw eight Bodhisattvas: Namely Removing Doubts and Mysteries, Bestowing Fearlessness to All, Eliminating All Evil Destinies, Rescuing Wisdom Bodhisattva, The Compassionate One Full of Wisdom, The One Who Raises Great Beings with Love, Removing All Burning Afflictions, And Inconceivable Wisdom.

次復捨斯位，　　 至於北勝方， 行者以一心，　　 憶持布眾綵， 而造具善忍，　　 地藏摩訶薩。

Next moving past this position, Arriving at the excellent northern direction, The practitioner with single mind Remembers to arrange the various colors, And creates the one with perfect patience, Kṣitigarbha Mahāsattva.

其座極巧嚴，　　 身處於焰胎， 雜寶莊嚴地，　　 綺錯互相間， 四寶為蓮華，　　 聖者所安住。

His seat extremely skillfully adorned, His body dwelling in a flaming womb, The ground adorned with various jewels Intricately interwoven, A lotus made of four jewels, Where the holy one resides.

及與大名稱，　　 無量諸菩薩， 謂寶掌寶手，　　 及與持地等。

Along with the greatly renowned Countless Bodhisattvas, Namely Jewel-Palm, Jewel-Hand, And Earth-Holder and others.

寶印手堅意，　　 上首諸聖尊， 各與無數眾，　　 前後共圍遶。

Jewel-Seal Hand and Firm Mind, These foremost holy ones, Each with countless multitudes Surrounding them before and behind.

次復於龍方，　　 當畫虛空藏， 勤勇被白衣，　　 持刀生焰光，

Next in the nag direction Should be drawn Space Treasury (Ākāśagarbha), The diligent hero wearing white robes Holding a sword emanating light flames.

及與諸眷屬，　　 正覺所生子， 各隨其次第，　　 列坐正蓮上。

Along with his retinue, The sons born of Perfect Enlightenment, Each according to their order Seated in rows upon true lotus thrones.

今說彼眷屬，　　 大我菩薩眾， 應善圖藻繢，　　 諦誠勿迷忘。

Now I will speak of his retinue, The great self bodhisattva assembly, Who should be carefully depicted, Remember sincerely without confusion.

謂虛空無垢，　　 次名虛空慧， 及清淨慧等，　　 行慧安慧等，

Namely Space Stainless One, Next named Space Wisdom, And Pure Wisdom and others, Practice Wisdom, Peaceful Wisdom and such.

如是諸菩薩，　　 常勤精進者， 各如其次第，　　 而畫莊嚴身。

All these bodhisattvas, Ever diligent and vigorous ones, Each according to their sequence, Should be drawn with adorned bodies.

略說大悲藏，　　 漫茶羅位竟。」

This concludes the brief explanation Of the positions in the Compassion Treasury Mandala.

爾時執金剛祕密主，於一切眾會中諦觀大日世尊，目不暫瞬而說偈言：

At that time, the Secret Master Vajrapani carefully observed Mahavairocana Buddha in the midst of the entire assembly, and without blinking his eyes for even a moment, spoke these verses:

一切智慧者，　　 出現於世間， 如彼優曇華，　　 時時乃一現。

The possessor of all wisdom Appears in this world Like the udumbara flower That blooms but once in a long while.

真言所行道，　　 倍復甚難遇， 無量俱胝劫，　　 所作眾罪業，

The path of mantra practice Is even more difficult to encounter. The countless evil karmic deeds Accumulated over kotis of eons

見此漫茶羅，　　 消滅盡無餘， 何況無量稱，　　 住真言行法。

Upon seeing this mandala, Are completely eliminated without remainder. How much more so for those of immeasurable renown Who dwell in the practices of mantra dharma.

行此無上句，　　 真言救世者， 止斷諸惡趣，　　 一切苦不生， 若修如是行，　　 妙慧深不動。」

Following these supreme phrases, The mantra saviors of the world Stop and cut off all evil destinies - No suffering will arise. Those who cultivate such practices Their wondrous wisdom becomes deep and unshakeable.

時普集會一切大眾及諸持金剛者，以一音聲讚歎金剛手言：

At that time, the entire assembly and all the Vajra-holders praised Vajrapani with one voice, saying:

善哉善哉大勤勇，　　 汝已修行真言行， 能問一切真言義，　　 我等咸有意思惟。

"Excellent, excellent, O Great Diligent One! You have practiced the path of mantra, You can inquire about all mantra meanings, And we all have thoughts to contemplate.

一切現為汝證驗，　　 依住真言之行力， 及餘菩提大心眾，　　 當得通達真言法。」

All is manifested as proof for you. By dwelling in the power of mantra practice, And with the remaining multitude of great bodhicitta beings, They shall penetrate the Dharma of mantras."

爾時執金剛祕密主復白世尊而說偈言：

At that time, the Secret Master Vajrapani again addressed the World-Honored One and spoke these verses:

云何彩色義？　　 復當以何色？ 云何而運布？　　 是色誰為初？

"What is the meaning of colors? And what colors should be used? How should they be arranged? Which color comes first?

門標旗量等，　　 廂衛亦如是。 云何建諸門？　　 願尊說其量。

The measurements of doorways and banners, And the corridors should be likewise. How should the gates be established? Please explain their dimensions.

奉食華香等，　　 及與眾寶瓶， 云何引弟子？　　 云何令灌頂？

Regarding offerings of food, flowers and incense, And the various precious vessels, How should disciples be guided? How should they receive empowerment?

云何供養師？　　 願說護摩處。 云何真言相？　　 云何住三昧？」

How should one make offerings to the teacher? Please explain the place of homa ritual. What are the characteristics of mantras? How should one dwell in samadhi?"

如是發問已，　　 牟尼諸法王， 告持金剛慧：　　 「一心應諦聽。

Having asked these questions, The King of Dharma, the Muni, Told the Vajra Wisdom holder: "Listen with single-minded attention.

最勝真言道，　　 出生大乘果， 汝今請問我，　　 為大有情說。

The supreme path of mantras Produces the fruit of the Great Vehicle. You now ask me these questions For the sake of great beings.

染彼眾生界，　　 以法界之味， 古佛所宣說，　　 是名為色義。

To purify the realm of beings With the flavor of the dharma realm - This is what the ancient Buddhas taught As the meaning of colors.

先安布內色，　　 非安布外色， 潔白最為初，　　 赤色為第二， 如是黃及青，　　 漸次而彰著， 一切內深玄，　　 是謂色先後。

First arrange the inner colors, Not the external colors. Pure white comes first, Red is the second, Then yellow and blue, Appearing gradually in sequence. All internally deeply profound - This is the order of colors.

建立門幖幟，　　 量同中胎藏， 廂衛亦如是，　　 華臺十六節。

Establish the gateway markers Equal to the central womb realm, The corridors likewise, With sixteen sections in the lotus platform.

應知彼初門，　　 與內壇齊等， 智者於外院，　　 漸次而增加， 於彼廂衛中，　　 當建大護者。

Know that the initial gateway Is equal to the inner altar. The wise one in the outer court Gradually increases [the dimensions], And within those corridors Should establish the great protectors.

略說三摩地，　　 一心住於緣， 廣義復殊異，　　 大眾生諦聽。

Briefly speaking of samadhi: One-pointedly dwell on the object. The broader meaning is distinct - Great beings, listen attentively.

佛說一切空，　　 正覺之等持， 三昧證知心，　　 非從異緣得。

The Buddha taught that all is empty, This is the perfect enlightened samadhi. The mind that realizes samadhi Is not obtained from other conditions.

彼如是境界，　　 一切如來定， 故說為大空，　　 圓滿薩婆若。」

Such a realm as this Is the samadhi of all Tathagatas. Therefore it is called great emptiness, The perfection of omniscience."

爾時毘盧遮那世尊與一切諸佛同共集會，各各宣說一切聲聞、緣覺、菩薩三昧道。時佛入於一切如來一體速疾力三昧，於是世尊復告執金剛菩薩言：

At that time, World-Honored One Vairocana gathered together with all Buddhas in assembly, and each proclaimed the samadhi paths of all Sravakas, Pratyekabuddhas, and Bodhisattvas. Then the Buddha entered into the Swift Power of All Tathagatas' Unity Samadhi, whereupon the World-Honored One again spoke to the Vajra-Holding Bodhisattva, saying:

我昔坐道場，　　 降伏於四魔， 以大勤勇聲，　　 除眾生怖畏， 是時梵天等，　　 心喜共稱說， 由此諸世間，　　 號名大勤勇。

When I sat at the place of enlightenment in the past, I subdued the four maras. With a voice of great diligence and valor, I removed the fears of all beings. At that time, Brahma and others Joyfully praised together, Because of this, in all worlds I was called the Great Diligent One.

我覺本不生，　　 出過語言道， 諸過得解脫，　　 遠離於因緣， 知空等虛空，　　 如實相智生， 已離一切暗，　　 第一實無垢。

I realized the originally unborn, Transcending the path of words and speech. Liberated from all faults, Far removed from causes and conditions. Knowing emptiness equal to space, The wisdom of true characteristics arose, Having left all darkness behind, The supreme reality without stain.

諸趣唯想名，　　 佛相亦復然， 此第一實際，　　 以加持力故， 為度於世間，　　 而以文字說。」

All destinies are merely conceptual names, The marks of Buddha are also thus. This supreme ultimate reality, Through the power of empowerment, To save the world, Is expressed through written words."

爾時執金剛具德者得未曾有開敷眼，頂禮一切智而說偈言：

At that time, the Vajra-holder of great virtue attained unprecedented opened eyes, and bowing to the All-Knowing One, spoke these verses:

諸佛甚希有，　　 權智不思議， 離一切戲論，　　 諸佛自然智， 而為世間說，　　 滿足眾希願， 真言相如是，　　 常依於二諦。

"The Buddhas are extremely rare, Their expedient wisdom is inconceivable, Free from all conceptual elaboration, The Buddhas' self-arising wisdom, Is taught for the sake of the world, Fulfilling all beings' hopes. Such are the characteristics of mantras, Always depending on the Two Truths.

若有諸眾生，　　 知此法教者， 世人應供養，　　 猶如敬制底。」

If there are any beings Who understand these dharma teachings, People should make offerings to them Just as they would revere a stupa."

時執金剛說此偈已，諦觀毘盧遮那目不暫瞬，默然而住。於是世尊復告執金剛祕密主言：「復次祕密主！一生補處菩薩住佛地三昧道，離於造作，知世間相住於業地，堅住佛地。復次祕密主！八地自在菩薩三昧道，不得一切諸法，離於有生，知一切幻化，是故世稱觀自在者。復次祕密主！聲聞眾住有緣地識生，滅除二邊，極觀察智，得不隨順修行因，是名聲聞三昧道。祕密主！緣覺觀察因果，住無言說法，不轉無言說，於一切法證極滅語言三昧，是名緣覺三昧道。祕密主！世間因果及業，若生若滅，繫屬他主，空三昧生，是名世間三昧道。」爾時世尊而說偈言：

Having spoken these verses, Vajrapāṇi gazed steadfastly at Vairocana without blinking for even a moment, remaining silent. Then the World-Honored One again addressed Vajrapāṇi the Secret Master, saying:

"Furthermore, Secret Master! The bodhisattva destined for buddhahood in one more life dwells in the samādhi path of the buddha stage, free from fabrication, knowing worldly characteristics while dwelling in the stage of karma, firmly abiding in the buddha stage.

Furthermore, Secret Master! The eighth stage bodhisattva's samādhi path attains no dharmas, is free from arising, knows all is illusory - this is why they are called Avalokiteśvara (Observer of the World).

Furthermore, Secret Master! The śrāvakas dwell in the stage of conditioned consciousness-arising, eliminating the two extremes, with wisdom of utmost investigation, attaining the cause of practice that does not follow [afflictions] - this is called the śrāvaka samādhi path.

Secret Master! The pratyekabuddhas investigate cause and effect, dwelling in the dharma of non-speech, not turning away from non-speech, realizing in regard to all dharmas the samādhi of ultimate extinction of speech - this is called the pratyekabuddha samādhi path.

Secret Master! Worldly cause and effect and karma, whether arising or ceasing, are bound to other masters. The samādhi of emptiness arises - this is called the worldly samādhi path."

At that time, the World-Honored One spoke these verses:

祕密主當知，　　 此等三昧道， 若住佛世尊，　　 菩薩救世者， 緣覺聲聞說，　　 摧害於諸過； 若諸天世間，　　 真言法教道， 如是勤勇者，　　 為利眾生故。」

"Secret Master, know that These samadhi paths, When dwelling with the World-Honored Buddha, The Bodhisattvas who save the world, And what the Pratyekabuddhas and Sravakas teach, Destroy and harm all faults; For all the devas and worldly beings, The path of mantra dharma teachings, Thus do these diligent and brave ones practice For the benefit of all living beings."

復次世尊告執金剛祕密主言：「祕密主！汝當諦聽諸真言相。」金剛手言：「唯然。世尊！願樂欲聞。」爾時世尊復說頌曰：

Furthermore, the World-Honored One spoke to Vajrapāṇi the Secret Master, saying: "Secret Master! You should listen carefully to the characteristics of all mantras."

Vajrapāṇi replied: "Yes, World-Honored One! I wish to hear it."

At that time, the World-Honored One spoke again in verse:

等正覺真言，　　 言名成立相， 如因陀羅宗，　　 諸義利成就。

The mantras of perfect enlightenment, Their names establish characteristics, Like Indra's lineage, All benefits are accomplished.

有增加法句，　　 本名行相應， 若唵字𤙖字，　　 及與潑磔迦， 或頡唎嫓等，　　 是佛頂名號。

There are additional dharma phrases, Original names correspond to practice. The syllables OṂ and HŪṂ, Along with PHAṬ and ṬAKKA, Or HRĪḤ and others such as these, Are titles of the Buddha's crown.

若揭㗚佷拏，　　 佉陀耶畔闍， 訶娜摩囉也，　　 鉢吒也等類， 是奉教使者，　　 諸忿怒真言。

When there is GṚHṆA, KHĀDAYA BANDHA, HANA MĀRAYA, PAṬAYA and similar ones, These are mantras of wrathful Messenger servants.

若有納麼字，　　 及莎縛訶等， 是修三摩地，　　 寂行者標相。

When there is the syllable NAMAḤ And SVĀHĀ and others, These are marks of those who practice Samadhi and tranquil conduct.

若有扇多字，　　 微戍陀字等， 當知能滿足，　　 一切所希願。

When there are syllables like ŚĀNTA And VIŚUDDHA and such, Know that these can fulfill All that is wished for.

此正覺佛子，　　 救世者真言， 若聲聞所說，　　 一一句安布，

These mantras of the Buddha's children Who are saviors of the world, When spoken by śrāvakas, Each phrase is arranged in order.

是中辟支佛，　　 復有少差別， 謂三昧分異，　　 淨除於業生。」

Among these, the pratyekabuddhas Have slight differences, That is, their samādhi portions differ, Purifying what arises from karma.

「復次祕密主！此真言相非一切諸佛所作，不令他作亦不隨喜。何以故？以是諸法法如是故。若諸如來出現、若諸如來不出，諸法法爾如是住。謂諸真言，真言法爾故。祕密主！成等正覺一切知者、一切見者出興于世，而自此法說種種道，隨種種樂欲、種種諸眾生心，以種種句、種種文、種種隨方語言、種種諸趣音聲而以加持說真言道。祕密主！云何如來真言道？謂加持此書寫文字。祕密主！如來無量百千俱胝那庾多劫，積集修行真實諦語，四聖諦、四念處、四神足、十如來力、六波羅蜜、七菩提寶、四梵住、十八佛不共法。祕密主！以要言之，諸如來一切智智。一切如來自福智力、自願智力、一切法界加持力，隨順眾生，如其種類開示真言教法。云何真言教法？謂阿字門，一切諸法本不生故。迦字門，一切諸法離作業故。佉字門，一切諸法等虛空不可得故。哦字門，一切諸法一切行不可得故。伽(重聲)字門，一切諸法一合不可得故。遮字門，一切諸法離一切遷變故。車字門，一切諸法影像不可得故。若字門，一切諸法生不可得故。社字門，一切諸法戰敵不可得故。吒字門，一切諸法慢不可得故。咤字門，一切諸法長養不可得故。拏字門，一切諸法怨對不可得故。荼(重聲)字門，一切諸法執持不可得故。多字門，一切諸法如如不可得故。他字門，一切諸法住處不可得故。娜字門，一切諸法施不可得故。馱(重聲)字門，一切諸法法界不可得故。波字門，一切諸法第一義諦不可得故。頗字門，一切諸法不堅如聚沫故。麼字門，一切諸法縛不可得故。婆字門，一切諸法一切有不可得故。野字門，一切諸法一切乘不可得故。囉字門，一切諸法離一切諸塵染故。邏字門，一切諸法一切相不可得故。縛字門，一切諸法語言道斷故。奢字門，一切諸法本性寂故。沙字門，一切諸法性鈍故。娑字門，一切諸法一切諦不可得故。訶字門，一切諸法因不可得故。祕密主！仰若拏那麼，於一切三昧自在速能成辨諸事，所為義利皆悉成就。」爾時世尊而說偈言：

Furthermore, Secret Master! These characteristics of mantras were not created by any Buddha, nor were they caused to be created by others, nor are they objects of approval. Why? Because all dharmas are thus by nature. Whether Tathāgatas appear or do not appear, dharmas abide thus naturally. This refers to mantras - mantras are naturally thus.

Secret Master! The Perfectly Enlightened One, the All-knowing One, the All-seeing One appears in the world and from this Dharma teaches various paths according to beings' various desires and various minds, using various phrases, various writings, various local languages, and various sounds of different destinies to teach the empowered path of mantras. Secret Master! What is the Tathāgata's mantra path? It refers to the empowerment of these written letters.

Secret Master! Over countless hundreds of thousands of kotis of nayutas of kalpas, the Tathāgata accumulated and practiced true speech - the Four Noble Truths, Four Foundations of Mindfulness, Four Bases of Supernatural Power, Ten Powers of the Tathāgata, Six Perfections, Seven Treasures of Enlightenment, Four Divine Abodes, and Eighteen Unique Qualities of the Buddha. Secret Master! In short, this is the omniscient wisdom of all Tathāgatas. Through the power of their own merit and wisdom, the power of their own vows and wisdom, and the empowering power of the entire dharma realm, they accord with sentient beings and reveal the teachings of mantras according to their kinds.

What are the teachings of mantras? The gate of the letter A means that all dharmas are originally unborn. The gate of the letter KA means that all dharmas are free from karmic activity. The gate of the letter KHA means that all dharmas are like space and unattainable. The gate of the letter GA means that all practices are unattainable. The gate of the letter GHA means that all dharmas cannot be unified. The gate of the letter CA means that all dharmas are free from all change. The gate of the letter CHA means that all dharmas' reflections are unattainable. The gate of the letter JA means that all dharmas' birth is unattainable. The gate of the letter JHA means that all dharmas' conflicts are unattainable. The gate of the letter ṬA means that all dharmas' pride is unattainable. The gate of the letter ṬHA means that all dharmas' growth is unattainable. The gate of the letter ṆA means that all dharmas' enmity is unattainable. The gate of the letter ḌHA means that all dharmas' grasping is unattainable. The gate of the letter TA means that all dharmas' suchness is unattainable. The gate of the letter THA means that all dharmas' abodes are unattainable. The gate of the letter NA means that all dharmas' giving is unattainable. The gate of the letter DHA means that all dharmas' dharma realm is unattainable. The gate of the letter PA means that all dharmas' ultimate truth is unattainable. The gate of the letter PHA means that all dharmas are insubstantial like foam. The gate of the letter MA means that all dharmas' bondage is unattainable. The gate of the letter BA means that all dharmas' existence is unattainable. The gate of the letter YA means that all dharmas' vehicles are unattainable. The gate of the letter RA means that all dharmas are free from all defilements. The gate of the letter LA means that all dharmas' characteristics are unattainable. The gate of the letter VA means that all dharmas' paths of speech are cut off. The gate of the letter ŚA means that all dharmas are originally tranquil. The gate of the letter ṢA means that all dharmas are dull by nature. The gate of the letter SA means that all dharmas' truths are unattainable. The gate of the letter HA means that all dharmas' causes are unattainable.

Secret Master! Through these letters Y, R, Ṇ, N, M, one can swiftly accomplish all matters through mastery of all samādhis, and all intended benefits will be fulfilled.

真言三昧門，　　 圓滿一切願， 所謂諸如來，　　 不可思議果。

"The gate of mantra samadhi Fulfills all wishes, That is, the inconceivable fruit Of all Tathagatas.

具足眾勝願，　　 真言決定義， 超越於三世，　　 無垢同虛空，

Perfect in all supreme vows, The definitive meaning of mantras Transcends the three times, Stainless like space.

住不思議心，　　 起作諸事業， 到修行地者，　　 授不思議果，

Dwelling in the inconceivable mind, Performing all activities, For those who reach the stages of practice, Bestowing inconceivable fruits.

是第一真實，　　 諸佛所開示， 若知此法教，　　 當得諸悉地。

This is the supreme truth Revealed by all Buddhas. Those who know this teaching Will attain all siddhis.

最勝真實聲，　　 真言真言相， 行者諦思惟，　　 當得不壞句。」

The supreme true sound, The form of mantra upon mantra, When practitioners deeply contemplate, They will attain the indestructible phrase."

爾時執金剛祕密主白佛言：「希有世尊！佛說不思議真言相道法，不共一切聲聞緣覺，亦非普為一切眾生。若信此真言道者，諸功德法皆當滿足。唯願世尊次說漫荼羅所須次第。」如是說已，世尊復告金剛手而說偈言：

At that time, Vajrapāṇi the Secret Master said to the Buddha: "How rare, World-Honored One! The Buddha has taught the inconceivable Dharma of mantra characteristics and path, which is not shared with any śrāvakas or pratyekabuddhas, nor is it universally meant for all beings. For those who have faith in this mantra path, all dharmas of merit will be fulfilled. I only wish the World-Honored One would next explain the necessary sequence for the maṇḍala."

Having said this, the World-Honored One again spoke to Vajrapāṇi in verse, saying:

持真言行者，　　 供養諸聖尊， 當奉悅意花，　　 潔白黃朱色， 鉢頭摩青蓮、　　 龍花奔那伽、 計薩囉末利、　　 得蘗藍瞻蔔、 無憂底羅劍、　　 鉢吒羅娑羅，

The mantra practitioner, When making offerings to the holy deities, Should offer pleasing flowers Of pure white, yellow and vermillion colors: Padma (lotus) and blue lotus, Dragon flowers and punnaga, Kesara and mallika, Dhatura and campaka, Asoka and tilaparni, Patala and sala.

是等鮮妙華，　　 吉祥眾所樂， 採集以為鬘，　　 敬心而供養。

These fresh and wondrous flowers, Beloved by all for their auspiciousness, Should be gathered into garlands, And offered with reverent mind.

栴檀及青木、　　 苜蓿香欝金， 及餘妙塗香，　　 盡持以奉獻。

"Sandalwood and agalloch, Clover incense and turmeric, And other wonderful ointments, All are held up as offerings.

沈水及松香，　　 嚩藍與龍腦， 白檀膠香等，　　 失利婆塞迦， 及餘焚香類，　　 芬馥世稱美， 應當隨法教，　　 而奉於聖尊。

Agarwood and pine resin, Valerian and camphor, White sandalwood resin and such, Śrī-vāsaka, And other types of burning incense, Fragrant and praised by the world, Should according to the teachings Be offered to the holy deities.

復次大眾生，　　 依教獻諸食， 奉乳糜酪飯，　　 歡喜漫荼迦， 百葉甘美餅，　　 淨妙粆糖餅， 布利迦間究，　　 及末塗失囉， 嫓諾迦無憂，　　 播鉢吒食等， 如是諸餚饍，　　 種種珍妙果， 蹇荼與石蜜，　　 糖蜜生熟酥， 種種諸漿飲，　　 乳酪淨牛味。

Furthermore, great beings, According to teachings offer various foods: Offering milk gruel, yogurt rice, And delightful maṇḍaka, Hundred-layered sweet pastries, Pure wonderful sugar cakes, Pūrika and kañjika, And ground mathurā, Modaka and aśoka, Parpata foods and such, All these various delicacies, Many kinds of precious fruits, Khaṇḍa and rock sugar, Syrup, honey, fresh and clarified butter, Various kinds of drinks, Milk, yogurt and pure cow's essence.

又奉諸燈燭，　　 異類新淨器， 盛滿妙香油，　　 布列為照明。

Also offering lamps and lights, In various new pure vessels, Filled with wondrous fragrant oil, Arranged to provide illumination.

四方繒憣蓋，　　 種種色相間， 門標異形類，　　 并懸以鈴鐸，

In the four directions, silk canopies Of various interwoven colors, Gateway markers of different forms, With hanging bells and chimes.

或以心供養，　　 一切皆作之。 持真言行者，　　 存意勿遺忘，

Or making mental offerings, Performing all of these. The mantra practitioner Should mindfully not forget.

次具迦羅奢，　　 或六或十八， 備足諸寶藥，　　 盛滿眾香水。

Next prepare the kalasha vessels, Either six or eighteen in number, Fully stocked with precious medicines, Filled with fragrant waters.

枝條上垂布，　　 間插華果實， 塗香等嚴飾，　　 結護而作淨，

Branches draped above, Interspersed with flowers and fruits, Adorned with fragrant ointments, Bound with protection and purified.

繫頸以妙衣，　　 瓶數或增廣。 上首諸尊等，　　 各各奉兼服，

Tied at the neck with fine cloth, The number of vessels may be increased. For all the foremost deities, Each is offered along with garments.

諸餘大有情，　　 一一皆獻之。 如是修供養，　　 次引應度者，

For all remaining great beings, Each one receives offerings. Having made such offerings, Next guide those to be liberated.

灑之以淨水，　　 授與塗香華， 令發菩提心，　　 憶念諸如來，

Sprinkle them with pure water, Bestow fragrant ointments and flowers, Help them generate bodhicitta, And remember all Tathagatas.

一切皆當得，　　 生於淨佛家。 結法界生印，　　 及與法輪印，

All shall attain Birth in the pure Buddha family. Form the dharmadhatu-born mudra, And the dharma wheel mudra,

金剛有情等，　　 而用作加護。 次應當自結，　　 諸佛三昧耶，

The Vajra beings and others Are employed for protection. Next one should personally form The samaya of all Buddhas.

三轉加淨衣，　　 如真言法教， 而用覆其首，　　 深起悲念心，

Turn three times adding pure garments According to the mantra dharma teachings, Using them to cover the head, While deeply arousing a compassionate mind.

三誦三昧耶，　　 頂戴以囉字， 嚴以大空點，　　 周匝開焰鬘。

Recite the samaya three times, Crown the head with the letter RA, Adorned with the great emptiness dot, Opening a garland of flames all around.

字門生白光，　　 流出如滿月， 現對諸救世，　　 而散於淨華，

The letter-gate emanates white light, Flowing forth like the full moon, Manifesting before all world-saviors, Scattering pure flowers.

隨其所至處，　　 行人而尊奉。

Wherever they reach, The practitioner pays reverence.

漫荼羅初門，　　 大龍廂衛處， 於二門中間，　　 安立於學人，

At the initial gate of the mandala, Where the great dragons guard the corridors, Between the two gates, Establish the student.

住彼隨法教，　　 而作眾事業， 如是令弟子，　　 遠離於諸過， 作寂然護摩。　　

Dwelling there following the dharma teachings, While performing various activities, Thus helping disciples Stay far from faults, Perform the peaceful homa ritual.

護摩依法住， 初自中胎藏，　　 至第二之外， 於漫茶羅中，　　 作無疑慮心， 如其自肘量，　　 陷作光明壇， 四節為周界，　　 中表金剛印，

The homa follows the dharma: Starting from the central womb realm To beyond the second boundary, Within the mandala, Make a mind free of doubts. According to one's elbow measure, Create a sunken luminous altar, With four sections as the boundary, A vajra seal marked in the center.

師位之右方，　　 護摩具支分， 學人住其左，　　 蹲踞增敬心。

The teacher's position on the right side, With homa implements arranged, The student dwells on the left, Squatting with increased reverence.

自敷吉祥草，　　 藉地以安坐， 或布眾綵色，　　 彤輝極嚴麗，

Spread auspicious grass yourself, To cushion the ground for sitting, Or spread various colored cloths, Resplendent and magnificently adorned.

一切繢事成，　　 是略護摩處， 周匝布祥茅，　　 端坐互相加， 右旋皆廣厚，　　 遍灑以香水， 思惟火光尊，　　 哀愍一切故， 應當持滿器，　　 而以供養之。

When all preparations are complete, This is the condensed homa place. Spread sacred kusha grass all around, Sitting properly interwoven together, Spreading thickly clockwise, Sprinkle everywhere with fragrant water. Contemplate the Fire Light Lord, Out of compassion for all beings, One should hold a full vessel, And make offerings with it.

爾時善住者，　　 當說是真語：

At this time, the well-established one Should speak these true words:

「『南麼三曼多勃馱喃(一)　惡揭娜(二合)曳(平)(二)　莎訶(三)』

Namo samanta buddhānāṃ (1) agnaye (2) svāhā (3)

(Homage to all Buddhas! To Agni [the fire deity] svāhā!)

復以三昧手，　　 次持諸弟子， 慧手大空指，　　 略奉持護摩。

Next, with the samādhi-hand (meditative mudra), Hold over the disciples, With wisdom hand's space-pointing finger, Briefly perform the protective homa ritual.

每獻輒誠誦，　　 各別至三七， 當住慈愍心，　　 依法真實言：

At each offering sincerely recite, Each separately up to twenty-one times, Dwelling in a compassionate mind, According to the dharma's true words:

「『南麼三曼多勃馱喃(一)　阿(去)摩訶(引)扇底(丁以反，下同)蘗多(二)　扇底羯囉(三)　鉢囉(二合)睒摩達磨儞(入)若(引)多(四)　阿婆(去)嚩薩嚩(二合)婆(引)嚩(五)　達麼娑麼多(引)鉢囉(二合)鉢多(二合)(六)　莎訶(七)』

Namo samanta buddhānāṃ (1) amahā-śāntigata (2) śāntikara (3) praśamadharma-jñāta (4) abhāva-sarvabhāva (5) dharma-samatā-prāpta (6) svāhā (7)

[Homage to all Buddhas! O you who have attained great peace, peace-maker, knower of the tranquil dharma, non-existence of all existence, who have attained the equality of dharmas, svāhā!]

行者護摩竟，　　 應教令儭施， 金銀眾珍寶，　　 象馬及車乘， 牛羊上衣服，　　 或復餘資財。

When the practitioner finishes the homa ritual, They should instruct to make offerings Of gold, silver and precious treasures, Elephants, horses and vehicles, Cattle, sheep, fine garments, Or other forms of wealth.

弟子當至誠，　　 恭敬起慇重， 深心自忻慶，　　 而奉於所尊。

The disciple should with utmost sincerity Rise with deep respect and reverence, With profound joy in their heart Make offerings to the honored ones.

以修行淨捨，　　 令彼歡喜故， 已為作加護，　　 應召而告言：

Through practicing pure giving To bring them joy, Having performed the protection, They should be summoned and told:

『今此勝福田，　　 一切佛所說， 為欲廣饒益，　　 一切諸有情。

"This supreme field of merit Is spoken of by all Buddhas, For the sake of broadly benefiting All sentient beings.

奉施一切僧，　　 當獲於大果， 無盡大資財，　　 世說常隨生。

By making offerings to all the Sangha, One will attain great fruits, Inexhaustible great wealth, As is taught to always follow."

以供養僧者，　　 施具德之人， 是故世尊說，　　 應當發歡喜， 隨力辦餚膳，　　 而施現前僧。』」

By making offerings to the Sangha, One gives to those endowed with virtue. Therefore the World-Honored One says: One should feel joy, And according to one's ability prepare delicious food To offer to the Sangha who are present.

爾時毘盧遮那世尊復告執金剛祕密主而說偈言：

At that time, the World-Honored One Vairocana again spoke to Vajrapāṇi the Secret Master in verse, saying:

汝摩訶薩埵，　　 一心應諦聽； 當廣說灌頂，　　 古佛所開示。

"O you Mahāsattva, Listen with single-minded attention; I will broadly explain empowerment As revealed by ancient Buddhas.

師作第二壇，　　 對中漫荼羅， 圖畫於外界，　　 相距二肘量，

The teacher creates a second altar Facing the central maṇḍala, Drawing it in the outer realm, Two cubits' distance apart.

四方正均等，　　 內向開一門， 安四執金剛，　　 居其四維外，

The four directions perfectly equal, Opening one gate facing inward, Installing four Vajra-holders Dwelling in the outer quadrants:

謂住無戲論，　　 及虛空無垢。 無垢眼金剛，　　 被雜色衣等，

Namely Dwelling Without Conceptual Play And Space Stainless One, Stainless Eye Vajra-holder, Wearing various colored robes and such.

內心大蓮華，　　 八葉及鬚蘂， 於四方葉中，　　 四伴侶菩薩， 由彼大有情，　　 往昔願力故。

Inside, a great lotus of the heart With eight petals and stamens. Within the four directional petals, Four companion bodhisattvas, Due to those great beings' Past vow-power.

云何名為四？　　 謂總持自在， 念持利益心，　　 悲者菩薩等。

What are these four called? Namely Dhāraṇī Master, Mindful Benefit Mind, And Compassionate Bodhisattva and others.

所餘諸四葉，　　 作四奉教者， 雜色衣滿願，　　 無礙及解脫。

In the remaining four petals Place four Dharma servants: Various-Colored Robes Wish-Fulfilling, Unobstructed and Liberation.

中央示法界，　　 不可思議色， 四寶所成瓶，　　 盛滿眾藥寶。

In the center show the Dharma realm Of inconceivable color, A vessel made of four jewels Filled with precious medicines.

普賢慈氏尊，　　 及與除蓋障， 除一切惡趣，　　 而以作加持。

Universal Worthy, Maitreya, Along with Remove All Hindrances, Remove All Evil Destinies - These perform the empowerment.

彼於灌頂時，　　 當置妙蓮上， 獻以塗香華，　　 燈明及閼伽，

"At the time of empowerment, Place them on the wondrous lotus, Make offerings of perfumed ointments and flowers, Lamps and ritual water,

上蔭幢幡蓋，　　 奉攝意音樂， 吉慶伽陀等，　　 廣多美妙言。

Above shade them with banners and canopies, Present pleasing music, Auspicious gāthās and Many beautiful, wondrous words.

如是而供養，　　 令得歡喜已， 親對諸如來，　　 而自灌其頂。

Having made such offerings And brought them joy, Face to face with all Tathagatas, Pour the empowerment upon their crown.

復當供養彼，　　 妙善諸香華， 次應執金篦，　　 在於彼前住， 慰喻令歡喜，　　 說如是伽他：

Again make offerings to them Of excellent incense and flowers, Next take up the golden probe, Stand before them, Console and bring them joy, Speaking this gāthā:

『佛子佛為汝，　　 決除無智膜， 猶如世醫王，　　 善用以金籌。』

"Child of Buddha, for you Buddha removes the membrane of ignorance, Like a royal physician Skillfully using the golden probe."

持真言行者，　　 復當執明鏡， 為顯無相法，　　 說是妙伽他：

The mantra practitioner Should next hold up a bright mirror, To reveal the markless dharma, Speaking this excellent gāthā:

『諸法無形像，　　 清澄無垢濁， 無執離言說，　　 但從因業起。

"All dharmas are without form, Pure and unstained, Free from grasping and speech, Arising only from causes and karma.

如是知此法，　　 自性無染污， 為世無比利，　　 汝從佛心生。』

Thus knowing this dharma, Its nature undefiled, Of incomparable benefit to the world - You are born from Buddha's heart."

次當授法輪，　　 置以二足間， 慧手傳法螺，　　 復說如是偈：

Next bestow the Dharma wheel, Place it between their feet, With wisdom hand pass the Dharma conch, And speak these verses:

『汝自於今日，　　 轉於救世輪， 其聲普周遍，　　 吹無上法螺。

"From this day forward, Turn the wheel that saves the world, Its sound pervading everywhere, Blow the supreme Dharma conch.

勿生於異慧，　　 當離疑悔心， 開示於世間，　　 勝行真言道。

Do not give rise to different wisdom, Leave behind doubt and regret, Reveal to the world The supreme path of mantras.

常作如是願，　　 宣唱佛恩德， 一切持金剛，　　 皆當護念汝。』

Always make such vows, Proclaim the Buddha's grace, All Vajra-holders Will protect and remember you."

次當於弟子，　　 而起悲念心， 行者應入中，　　 示三昧耶偈：

Next toward the disciple Give rise to compassionate thoughts, The practitioner should enter among them, And show the samaya verses:

『佛子汝從今，　　 不惜身命故， 常不應捨法、　　 捨離菩提心、 慳悋一切法、　　 不利眾生行。

"Child of Buddha from today, Not sparing your own life, Never abandon the Dharma, Or forsake the bodhicitta, Be miserly with any teachings, Or act without benefiting beings.

佛說三昧耶，　　 汝善住戒者， 如護自身命，　　 護戒亦如是。

The Buddha teaches this samaya, You who dwell well in precepts, Just as you guard your own life, So too guard these precepts.

應至誠恭敬，　　 稽首聖尊足， 所作隨教行，　　 勿生疑慮心。』」

You should with utmost sincerity Bow to the holy ones' feet, Practice according to the teachings, Without giving rise to doubt."

爾時金剛手白佛言：「世尊！若有諸善男子善女人入此大悲藏生大漫荼羅王三昧耶者，彼獲幾所福德聚？」如是說已，佛告金剛手言：「祕密主！從初發心乃至成如來所有福德聚，是善男子善女人福德聚與彼正等。祕密主！以此法門當如是知，彼善男子善女人從如來口生、佛心之子，若是善男子善女人所在方所，即為有佛施作佛事。是故祕密主！若樂欲供養佛者，當供養此善男子善女人；若樂欲見佛，即當觀彼。」時金剛手等上首執金剛及普賢等上首諸菩薩同聲說言：「世尊！我等從今以後，應當恭敬供養是善男子善女人。何以故？世尊！彼善男子善女人同見佛世尊故。」

At that time, Vajrapāṇi said to the Buddha: "World-Honored One! How much merit will be gained by good men and women who enter this samaya of the Great Compassion Treasury Birth Great Maṇḍala King?"

Having said this, the Buddha told Vajrapāṇi: "Secret Master! The merit accumulated by these good men and women equals that accumulated by one who practices from initial arousing of bodhicitta until becoming a Tathāgata. Secret Master! Know through this dharma gate that these good men and women are born from the Tathāgata's mouth and are children of the Buddha's heart. Wherever these good men and women are present, there the Buddha performs Buddha's work. Therefore, Secret Master! Those who wish to make offerings to the Buddha should make offerings to these good men and women; those who wish to see the Buddha should contemplate them."

Then Vajrapāṇi and the other foremost Vajra-holders, along with Samantabhadra and the other foremost Bodhisattvas, spoke in one voice saying: "World-Honored One! From now on, we should respectfully make offerings to these good men and women. Why? World-Honored One! Because these good men and women have seen the World-Honored Buddha directly."

爾時毘盧遮那世尊復觀一切眾會，告執金剛祕密主等諸持金剛者及大眾言：「善男子！有如來出世，無量廣長語輪相，如巧色摩尼能滿一切願、積集無量福德、住不可害行，三世無比力真言句。」如是言已，金剛手祕密主等諸執金剛及大會眾同聲說言：「世尊！今正是時。善逝！今正是時。」

At that time, World-Honored One Vairocana again observed all the assembly and told Vajrapāṇi the Secret Master and all the Vajra-holders and great assembly: "Good sons! There are Tathagatas who appear in the world, with immeasurable and extensive wheel marks of speech, who like a skillfully colored wish-fulfilling jewel can fulfill all wishes, accumulate immeasurable merit, and dwell in the indestructible practice - these are the mantra phrases of unequaled power across the three times."

Having said this, Vajrapāṇi the Secret Master and all the Vajra-holders and the great assembly spoke in one voice saying: "World-Honored One! Now is the time. Well-Gone One! Now is the time."

爾時毘盧遮那世尊住於滿一切願出廣長舌相遍覆一切佛剎清淨法幢高峯觀三昧。時佛從定起，爾時發遍一切如來法界哀愍無餘眾生界聲，說此大力大護明妃曰：

At that time, World-Honored One Vairocana entered into the samadhi of observing the supreme dharma banner peak of pure dharma realms pervaded by his extended broad tongue that fulfills all wishes. When the Buddha arose from this samadhi, he emitted a voice of compassion for all beings in the dharma realm of all Tathagatas without exception, and spoke this great power great protection vidya queen.

「南麼薩婆怛他(引)蘖帝弊(毘也反，下同)(一)　薩婆佩野微蘖帝弊(二)　微濕嚩(二合)目契弊(三)　薩婆他(引)唅(四)　羅吃沙(上二合)摩訶沬麗(五)　薩婆怛他(引)蘖多(六)　奔昵也(二合)儞(入)闍(引)帝(七)　𤙖𤙖(八)　怛囉(二合引)磔怛囉(二合引)磔(九)　阿鉢囉(二合)底(丁以反)訶諦(十)　莎訶(十一)」

Namo sarva tathāgatebhyaḥ (1) Sarva bhaya vigatebhyaḥ (2) Viśvamukhebhyaḥ (3) Sarvathā haṃ (4) Rakṣa mahābale (5) Sarva tathāgata (6) Puṇya nirjāte (7) Hūṃ hūṃ (8) Trāṭ trāṭ (9) Apratihate (10) Svāhā (11)

[Homage to all Tathagatas! To those who have removed all fears, To those of universal faces, In all ways haṃ! Protect, O great powerful one! Born of all Tathagatas' merit, Hūṃ hūṃ! Trāṭ trāṭ! Unobstructed one, Svāhā!]

時一切如來及佛子眾說此明已，即時普遍佛剎六種震動，一切菩薩得未曾有開敷眼，於諸佛前以悅意言音而說偈言：

When all the Tathagatas and assembly of Buddha's children finished reciting this vidya, immediately throughout all Buddha-fields there were six kinds of earthquakes, and all bodhisattvas attained an unprecedented opening of their eyes. Before all the Buddhas, with delightful voices they spoke these verses:

諸佛甚奇特，　　 說此大力護， 一切佛護持，　　 城池皆固密。

The Buddhas are truly extraordinary, Speaking this great power protection. Protected by all Buddhas, The citadels are all firmly secured.

由彼護心住，　　 所有為障者， 毘那夜迦等，　　 惡形諸羅剎， 一切皆退散，　　 念真言力故。」

Due to dwelling in this protective mind, All those who create obstacles - The Vināyakas and others, Evil-formed Rākṣasas - Are all dispersed and scattered away Through the power of reciting mantras.

時薄伽梵廣大法界加持，即於是時住法界胎藏三昧。從此定起，說入佛三昧耶持明曰：

At that time, the Bhagavan's vast dharma realm empowerment caused him to enter the Dharma Realm Womb Treasury Samadhi. Arising from this meditation, he spoke the mantra for entering the Buddha's samaya:

「南麼三曼多勃馱喃(一)　阿三迷(二)　咀𭌆(二合)三迷(三)　三麼曳(四)　莎訶(五)」

Namo samanta buddhānāṃ (1) asame (2) trisame (3) samaye (4) svāhā (5)

[Homage to all Buddhas! O Unequaled One, Thrice Equal One, In the Samaya (sacred pledge/commitment), svāhā!]

即於爾時，於一切佛剎一切菩薩眾會之中說此入三昧耶明已，諸佛子等同聞是者，於一切法而不違越。

At that time, in the assemblies of all bodhisattvas across all buddha-fields, after this vidyā for entering the samaya was spoken, all those children of the Buddha who heard it together did not transgress against any dharmas.

時薄伽梵復說法界生真言曰：

Then the Bhagavan spoke the dharmadhatujavidyā mantra (dharma realm arising vidyā), saying:

「南麼三曼多勃馱喃(一)　達摩馱睹(二)　薩嚩(二合)婆嚩句痕(三)」

Namo samanta buddhānāṃ (1) dharmadhātu (2) svabhāva-kohaṃ (3)

[Homage to all Buddhas! The dharma realm's own-nature am I!]

金剛薩埵加持真言曰：

The Vajrasattva empowerment mantra says:

「南麼三曼多伐折囉(二合)𧹞(一)　伐折囉(二合)咀麼(二合)句痕(二)」

"Namo samanta vajrāṇāṃ (Homage to all Vajras), vajrātmakohaṃ (I am of the vajra essence/nature)

金剛鎧真言曰：

The Vajra Armor Mantra says:

「南麼三曼多伐折囉(二合)𧹞(一)　伐折羅(二合)迦嚩遮𤙖(二)」

"Namo samanta vajrāṇāṃ vajra kavaca hūṃ"

如來眼又觀真言曰：

The Tathagata's Eye Contemplation Mantra:

「南麼三曼多勃馱喃(一)　怛他(引)揭多斫吃芻(二合)(二)　尾也(二合)嚩路迦也(三)　莎訶(四)」

"Namo samanta buddhānāṃ tathāgata-cakṣu vyavalokāya svāhā"

["Homage to all Buddhas! The Tathagata's Eye that perceives all, svāhā!"]

塗香真言曰：

The Fragrant Unguent Mantra:

「南麼三曼多勃馱喃(一)　微輸(上)馱健杜(引)納婆(二合)嚩(二)　莎訶(三)」

"Namo samanta buddhānāṃ (1) viśuddha-gandhodbhava (2) svāhā (3)"

[Homage to all Buddhas! Arising of pure fragrance, svāhā!]

華真言曰：

The Flower Mantra:

「南麼三曼多勃馱喃(一)　摩訶(引)妹咀𭌆也(二合)(二)　毘庾(二合)蘖帝(三)　莎訶(四)」

Namo samanta buddhānāṃ (1) mahā-maitrīya (2) vyudgate (3) svāhā (4)

["Homage to all Buddhas! Great Loving-Kindness, Transcendently Gone, svāhā!"]

燒香真言曰：

The Incense (Burning Incense) Mantra:

「南麼三曼多勃馱喃(一)　達摩馱睹弩蘖帝(二)　莎訶(三)」

"Namo samanta buddhānāṃ (1) dharmadhātu-anugate (2) svāhā (3)"

["Homage to all Buddhas! That which accompanies the Dharma realm! Svāhā!"]

飲食真言曰：

The Food Offering Mantra:

「南麼三曼多勃馱喃(一)　阿囉囉(二)　迦羅羅(三)　沫隣捺娜弭(四)　沫隣捺泥(五)　摩訶(引)沫𭌆 莎訶(七)」

"Namo samanta buddhānāṃ (1) arara (2) karara (3) malin daname (4) malin dane (5) mahā maḥ svāhā (7)"

[Homage to all Buddhas! Arara karara, O Garland-Giver! O Garland-Giver! Great maḥ svāhā!"]

燈真言曰：

The Lamp Mantra:

「南麼三曼多勃馱喃(一)　怛他(引)揭多(引)喇旨(二合)(二)　薩叵(二合)囉儜嚩婆(去)娑娜(三)　伽伽猱陀哩耶(二合)(四)　莎訶(五)」

"Namo samanta buddhānāṃ (1) tathāgata-arci (2) spharaṇa vabhāsana (3) gagana dhariye (4) svāhā (5)"

["Homage to all Buddhas! O Tathagata's Light-Rays, Pervading Illumination, Sky-Bearer, svāhā!"]

閼伽真言曰：

The Ritual Water (Argha) Mantra:

「南麼三曼多勃馱喃(一)　伽伽(上)娜三摩(引)三摩(二)　莎訶(三)」

"Namo samanta buddhānāṃ (1) gagana-samā-sama (2) svāhā (3)"

["Homage to all Buddhas! Equal to the equality of space! Svāhā!"]

如來頂相真言曰：

The Tathagata's Crown (Uṣṇīṣa) Mantra:

「南麼三曼多勃馱喃(一)　伽伽娜難多薩發(二合)囉儜(上)(二)　微輸(上)馱達摩儞(入)闍(引)多(三)　莎訶(四)」

"Namo samanta-buddhānāṃ (1) gaganananta-spharaṇa (2) viśuddha-dharma-nirjāta (3) svāhā (4)"

[Homage to all Buddhas! That which pervades limitless space! Born from the pure Dharma! Svāhā!]

如來甲真言曰：

The Tathagata Armor Mantra:

「南麼三曼多勃馱喃(一)　伐折囉(二合)入嚩(二合引)羅(二)　微薩普(二合)囉𤙖(三)」

"Namo samanta buddhānāṃ vajra-jvala visphuṛe hūṃ"

[Homage to all Buddhas! O blazing vajra, shine forth! Hūṃ!"]

如來圓光真言曰：

The Tathagata's Halo/Radiance Mantra:

「南麼三曼多勃馱喃(一)　入嚩(二合引)羅(引)摩履儞(二)　怛他(引)蘖多(引)㗚旨(二合)(三)　莎訶(四)」

"Namo samanta buddhānāṃ (1) jvālā-mālinī tathāgatārci (3) svāhā (4)"

[Homage to all Buddhas! O Garland of Flames, Light Rays of the Tathagata, svāhā!]

如來舌相真言曰：

The Tathagata's Tongue Mark Mantra:

「南麼三曼多勃馱喃(一)　摩訶(引)摩訶(二)　怛他蘖多爾訶嚩(二合)(三)　薩底也(二合)達磨鉢囉(二合)底(丁以反)瑟恥(二合)多(四)　莎訶(五)」

"Namo samanta buddhānāṃ mahā mahā tathāgata jihva satya-dharma pratiṣṭhita svāhā"

[Homage to all Buddhas! Great, Great! The Tathagata's tongue established in the true Dharma, svāhā!]

息障品第三

Chapter 3: Removing Obstacles

爾時金剛手又復請問毘盧遮那世尊，而說偈言：

At that time, Vajrapāṇi again asked World-Honored One Vairocana and spoke these verses saying:

云何道場時，　　 淨除諸障者， 修真言行人，　　 無能為惱害？ 云何持真言？　　 云何彼成果？」

"How at the time of practice, Can one who purifies obstacles And cultivates mantra practice Be free from harmful afflictions? How should one hold the mantra? How does it bear fruit?"

如是發問已，　　 大日尊歎言：

Having asked thus, The Great Sun Buddha praised, saying:

「善哉摩訶薩，　　 快說如是語， 隨汝心所問，　　 今當悉開示。

"Excellent, Mahāsattva! Well spoken are these words. According to what your heart asks, I shall now fully explain.

障者自心生，　　 隨順昔慳悋， 為除彼因故，　　 念此菩提心。

Obstacles arise from one's own mind, Following past stinginess and greed. To remove these causes, Remember this bodhicitta.

善除妄分別，　　 從心思所生， 憶念菩提心，　　 行者離諸過。

Well removing false discrimination That arises from mental thought, Remembering bodhicitta, The practitioner leaves all faults behind.

常當意思惟，　　 不動摩訶薩， 而結彼密印，　　 能除諸障礙。

Always contemplate in mind The Immovable Mahāsattva, And form his secret mudra Which can remove all obstacles.

祕密主復聽，　　 繫除散亂風， 阿字為我體，　　 心持阿字門，

Secret Master, listen further: To bind and remove scattered winds, The letter A is my essence - Hold this A-syllable gate in mind.

健陀以塗地，　　 而作大空點， 依於嚩庾方，　　 闔以捨囉梵，

With fragrant paste anoint the ground, And make the great space point. Rely on the wind direction, Closing with śa ra brahma.

思念於彼器，　　 大心彌盧山， 時時在其上。

Contemplate that vessel, The great heart Mount Meru, Time and again above it.

阿字大空點， 先佛所宣說，　　 能縛於大風。

The A with great space point As taught by previous Buddhas Can bind the great wind.

大有情諦聽，　　 行者防駛雨， 思惟囉字門，　　 大力火光色，

Great beings listen carefully: The practitioner guards against swift rain, Contemplating the Ra-syllable gate Of great power and fiery radiance,

威猛熾焰鬘，　　 忿怒持遏伽， 隨所起方分，　　 治地興蔭雲，

Majestic blazing garland, Wrathfully holding the ritual vessel. According to whatever direction arises, Treat the ground, raise shading clouds.

斷以慧刀印，　　 昏蔽尋消散。 行者無畏心，　　 或作葪羅劍，

Cut with the wisdom sword mudra, And confusion quickly disperses. The practitioner with fearless mind May make the khaḍga sword -

以是金剛橛，　　 一切同金剛。

Using this vajra stake, All becomes like vajra.

復次今當說，　　 息一切諸障， 念真言大猛，　　 不動大力者，

Next I shall explain The pacifying of all obstacles: Recite the fierce mantra Of the Immovable Mighty One.

住本漫荼羅，　　 行者或居中， 而觀彼形像，　　 頂戴三昧足，

Dwelling in the original maṇḍala, The practitioner may stay in the center, Contemplating that form, Crown wearing the samādhi feet.

彼障當淨除，　　 息滅而不生。 或以羅邇迦，　　 微妙共和合，

Those obstacles shall be purified, Ceasing without arising again. Or using secret methods Subtly combined together,

行者造形像，　　 而以塗其身， 彼諸執著者，　　 由斯對治故，

The practitioner creates the form And anoints their body with it. For those with attachments, Through this remedy

彼諸根熾然，　　 勿生疑惑心；

Their faculties blaze forth - Let no doubting mind arise.

乃至釋梵尊，　　 不順我教故， 尚當為所焚，　　 況復餘眾生。」

Even Śakra and Brahma, If not following my teaching, Shall be consumed by this - How much more other beings!"

爾時金剛手白佛言：「世尊！如我解佛所說義，我亦如是知諸聖尊住本漫荼羅位令有威神，由彼如是住故。如來教勅無能隱蔽。何以故？世尊即一切諸真言三昧耶，所謂住於自種性故。是故真言門修菩薩行諸菩薩，亦當住於本位作諸事業。」「又祕密主！若說諸色彼諸聖尊漫荼羅位、諸尊形相，當知亦爾，是則先佛所說。祕密主！於未來世劣慧無信眾生，聞如是說，不能信受，以無慧故而增疑惑。彼唯如聞堅住而不修行，自損損他作如是言：『彼諸外道有如是法，非佛所說。』彼無智人當作如是信解。」爾時世尊而說偈言：

At that time, Vajrapāṇi said to the Buddha: "World-Honored One! As I understand the meaning of what the Buddha has taught, I also know thus that all the holy ones dwelling in their original maṇḍala positions possess divine power because of dwelling in this way. The Tathāgata's teachings cannot be concealed. Why? Because World-Honored One, all mantra samaya means dwelling in one's own inherent nature. Therefore, the bodhisattvas practicing the mantra path should also dwell in their original positions when performing activities."

"Furthermore, Secret Master! When speaking of the colors, positions and forms of those holy ones in the maṇḍala, know that it is thus - this was taught by previous Buddhas. Secret Master! In future ages, beings of inferior wisdom who lack faith, upon hearing such teachings, will be unable to believe and accept them. Due to their lack of wisdom, they will increase in doubt and confusion. They will only rigidly adhere to what they hear without practicing, harming themselves and others by saying: 'The non-Buddhists have such teachings, these were not spoken by the Buddha.' Those unwise people will develop such understanding and belief."

At that time, the World-Honored One spoke these verses:

一切智世尊，　　 諸法得自在， 如其所通達，　　 方便度眾生。

All-Knowing World-Honored One, Who has mastered all dharmas, According to your understanding, You skillfully guide beings to liberation.

是諸先佛說，　　 利益求法者， 彼愚夫不知，　　 諸佛之法相。

This was taught by previous Buddhas To benefit those seeking the Dharma, Yet foolish ones do not know The true characteristics of the Buddhas' Dharma.

我說一切法，　　 所有相皆空， 常當住真言，　　 善決定作業。」

I teach that all phenomena Are empty of characteristics. One should always dwell in mantras And skillfully perform determined actions."

普通真言藏品第四

Chapter 4: The Universal Mantra Treasury

爾時諸執金剛祕密主為上首，諸菩薩眾普賢為上首，稽首毘盧遮那佛，各各言音請白世尊：「樂欲於此大悲藏生大漫荼羅王，如所通達法界清淨門演說真言法句。」

At that time, with the Secret Master Vajrapāṇi as their leader and with Samantabhadra as the leader of all bodhisattvas, they bowed their heads to Vairocana Buddha, and each in their own voice requested the World-Honored One: "We wish that you would expound the mantra dharma phrases according to the pure gateway of the dharma realm as understood through this Great Compassion Treasury Birth Great Maṇḍala King.”

爾時世尊無壞法爾加持而告諸執金剛及菩薩言：「善男子！當說如所通達法界，淨除眾生界真實語句。」時普賢菩薩即時住於佛境界莊嚴三昧，說無閡力真言曰：

At that time, the World-Honored One, through his unimpaired natural empowerment, told the Vajra-holders and Bodhisattvas: "Good sons! I shall speak the true phrases that penetrate the dharma realm and purify the realm of beings." At that time, Samantabhadra Bodhisattva immediately entered into the samadhi of adorning the Buddha's realm and spoke this mantra of unobstructed power:

「南麼三曼多勃馱喃(一)　三麼多(引)奴揭多(二)　嚩囉闍達摩[嗨-每+(臼/工)]闍多(三)　摩訶(引)摩訶(四)　莎訶(五)」

Namo samanta buddhānāṃ (1) Samatānugata (2) Varajadharma-jāta (3) Mahā mahā (4) Svāhā (5)

[Homage to all Buddhas! O you who have attained equality, Born of the excellent dharma, Great, great ones, svāhā!]

時彌勒菩薩住發生普遍大慈三昧，說自心真言曰：

At that time, Bodhisattva Maitreya entered the samadhi of universal great loving-kindness and spoke this heart mantra:

「南麼三曼多勃馱喃(一)　阿爾單若耶(二)　薩婆薩埵(引)捨耶弩蘖多(三)　莎訶(四)」

Namo samanta buddhānāṃ (1) arjanyāya (2) sarva-sattvāśayānugate (3) svāhā (4)

[Homage to all Buddhas! To the Noble One, Who understands the intentions of all beings, svāhā!]

爾時虛空藏菩薩入清淨境界三昧，說自心真言曰：

At that time, Bodhisattva Ākāśagarbha (Space Treasury) entered the Pure Realm Samadhi and spoke this heart mantra:

「南麼三曼多勃馱喃(一)　阿(去)迦(引)奢三麼多(引)弩蘖多(二)　微質怛囒(引)嚩囉達囉(三)　莎訶(四)」

Namo samanta buddhānāṃ (1) ākāśa-samatānugata (2) vicitravara-dhara (3) svāhā (4)

[Homage to all Buddhas! O you who have attained equality with space, holder of various excellent qualities, svāhā!]

爾時除一切蓋障菩薩入悲力三昧，說真言曰：

At that time, Bodhisattva Remove All Hindrances entered the Compassion Power Samadhi and spoke this mantra:

「南麼三曼多勃馱喃(一)　阿(去)薩埵係多(引)毘庾(二合)蘖多(二)　怛㘕(二合)怛㘕(二合)㘕㘕(三)　莎訶(四)」

Namo samanta buddhānāṃ (1) asattva-hitābhyudgata (2) traṃ traṃ raṃ raṃ (3) svāhā (4)

[Homage to all Buddhas! O you who have arisen for the benefit of non-beings, traṃ traṃ raṃ raṃ, svāhā!]

爾時觀世自在菩薩入於普觀三昧，說自心及眷屬真言曰：

At that time, Bodhisattva Avalokiteśvara entered into the Universal Observation Samadhi and spoke this heart mantra and retinue mantra saying:

「南麼三曼多勃馱喃(一)　薩婆怛他(上)蘖多(上)嚩盧吉多(二)　羯嚕儜麼也(三)　囉囉𤙖若(短聲)(四)　莎訶(五)」

Namo samanta buddhānāṃ (1) sarva tathāgata-avalokita (2) karuṇāmaya (3) ra ra hūṃ jaḥ (4) svāhā (5)

[Homage to all Buddhas! The one who is seen by all Tathagatas, Compassionate One, ra ra hūṃ jaḥ, svāhā!]

得大勢真言曰：

The Mahāsthāmaprāpta (Great Power) Mantra:

「南麼三曼多勃馱喃(一)　髯髯索(二)　莎(二合)訶(三)」

Namo samanta buddhānāṃ (1) jhaṃ jhaṃ saḥ (2) svāhā (3)

[Homage to all Buddhas! Jhaṃ jhaṃ saḥ, svāhā!]

多羅尊真言曰：

The Tārā deity mantra says:

「南麼三曼多勃馱喃(一)　羯嚕呶嗢婆(二合上)吠(平)(二)　哆囇哆𭌆抳(三)　莎訶(四)」

"Namo samanta buddhānāṃ karuṇodbhave tāre tāriṇi svāhā"

[Homage to all Buddhas! O you who arise from compassion, Tārā the Deliverer, svāhā!]

大毘俱胝真言曰：

The Great Bhṛkuṭī Mantra says:

「南麼三曼多勃馱喃(一)　薩婆陪也怛囉(二合引)散儞(平)(二)　𤙖薩破(二合)吒也(三)　莎訶(四)」

"Namo samanta buddhānāṃ (1) sarva-bhaya-trāsani (2) hūṃ sphoṭaya (3) svāhā (4)"

[Homage to all Buddhas! O You who dispels all fears! Hūṃ! Break [all obstacles]! Svāhā!]

白處尊真言曰：

White Abode Deity Mantra says:

「南麼三曼多勃馱喃(一)　怛他(引)蘖多微灑也(二)　三婆(去)吠(平)(三)　鉢曇摩(二合)摩履儞(平)(四)　莎訶(五)」

Namo samanta buddhānāṃ (1) Tathāgata viṣaya (2) Sambhave (3) Padma-mālini (4) Svāhā (5)

[Homage to all Buddhas! O you of the Tathāgata's realm, Arising One, Wearer of the Lotus Garland, svāhā!]

何耶揭㗚嚩真言曰：

Hayagrīva Mantra says:

「南麼三曼多勃馱喃(一)　𤙖佉(引)陀畔闍(二)　薩破(二合)吒也(三)　莎訶(四)」

Namo samanta buddhānāṃ (1) Hūṃ khādaya bhaṃja (2) Sphoṭaya (3) Svāhā (4)

[Homage to all Buddhas! Hūṃ! Devour! Shatter! Break! Svāhā!]

時地藏菩薩住金剛不可壞行境界三昧，說真言曰：

At that time, Bodhisattva Kṣitigarbha entered the samadhi of the indestructible vajra conduct realm and spoke this mantra saying:

「南麼三曼多勃馱喃(一)　訶訶訶(二)　素(上)怛弩(三)　莎訶(四)」

Namo samanta buddhānāṃ (1) hā hā hā (2) sutanu (3) svāhā (4)

[Homage to all Buddhas! Ha ha ha! Beautiful form! Svāhā!]

時文殊師利童子住佛加持神力三昧，說自心真言曰：

At that time, Youth Mañjuśrī entered the samādhi of the Buddha's empowering divine power and spoke this heart mantra saying:

「南麼三曼多勃馱喃(一)　係係俱摩囉迦(二)　微目吃底(丁以反二合)鉢他悉體(他以反)多(三)　薩麼(二合)囉薩麼(二合)囉(四)　鉢囉(二合)底(丁以反)然(五)　莎訶(六)」

Namo samanta buddhānāṃ (1) he he kumāraka (2) vimukti-pathasthita (3) smara smara (4) pratyaṃ (5) svāhā (6)

[Homage to all Buddhas! O young one, who abides on the path of liberation, remember, remember! Indeed, svāhā!]

爾時金剛手住大金剛無勝三昧，說自心及眷屬真言曰：

At that time, Vajrapāṇi entered into the Great Vajra Invincible Samādhi and spoke mantra from memory along with the mantra of his retinue, saying:

「南麼三曼多伐折囉(二合)𧹞(一)　戰拏麼訶(引)𡀔瑟𧹞(平)(二)　𤙖」

Namo samanta vajrāṇāṃ (1) caṇḍa-mahāroṣaṇa (2) hūṃ

[Homage to all Vajras! O Wrathful One of Great Anger! Hūṃ!]

忙莽計真言曰：

The Māmakey Mantra says:

「南麼三曼多伐折囉(二合)𧹞(一)　怛𭌆(二合)吒(輕)怛𭌆(二合)吒(輕)(二)　若衍底(丁以反)(三)　莎訶(四)」

Namo samanta vajrāṇāṃ (1) taṭa taṭa (2) jayanti (3) svāhā (4)

[Homage to all Vajras! Taṭa taṭa! Victory! Svāhā!]

金剛鎖真言曰：

The Vajra Chain Mantra goes:

「南麼三曼多伐折囉(二合)𧹞(一)　滿陀滿陀也(二)　暮吒暮吒也(二)　伐折路(二合)嗢婆(去二合)吠(三)　薩嚩怛囉(引二合)鉢囉(引二合)底(丁以反)訶諦(四)　莎訶(五)」

Namo samanta-vajrāṇāṃ (1) bandha bandhaya (2) moṭa moṭaya (2) vajro-udbhave (3) sarva-trā-pratihate (4) svāhā (5)

[Homage to all Vajras! Bind, bind! Crush, crush! O Vajra-arising one! Unobstructed everywhere! Svāhā!]

金剛月黶真言曰：

This is the Vajra Moon-Mark Mantra saying:

「南麼三曼多伐折囉(二合)𧹞(一)　頡唎(二合)吽發吒(輕)(二)　莎訶(三)」

Namo samanta-vajrāṇāṃ (1) hrīḥ hūṃ phaṭ (2) svāhā (3)

[Homage to all Vajras! Hrīḥ hūṃ phaṭ! Svāhā!]

金剛針真言曰：

The Vajra Needle Mantra says:

「南麼三曼多伐折囉(二合)𧹞(一)　薩婆達麼儞(入)唎吠(平二合)達儞(平)(二)　伐折囉(二合)素旨嚩(入)囉泥(三)　莎訶(四)」

Namo samanta-vajrāṇāṃ (1) sarva-dharmanirveda-ni (2) vajra-sucivāraṇī (3) svāhā (4)

[Homage to all Vajras! O Disenchantment with All Dharmas! O Vajra Needle-Protection! Svāhā!]

一切持金剛真言曰：

The Mantra of All Vajra-Holders says:

「南麼三曼多伐折囉(二合)𧹞(一)　𤙖𤙖𤙖(二)　發吒(輕)發吒(輕)發吒髯髯(三)　莎訶(四)」

Namo samanta-vajrāṇāṃ (1) hūṃ hūṃ hūṃ (2) phaṭ phaṭ phaṭ ṇaṃ ṇaṃ (3) svāhā (4)

[Homage to all Vajras! Hūṃ hūṃ hūṃ! Phaṭ phaṭ phaṭ ṇaṃ ṇaṃ! Svāhā!]

一切諸奉教者真言曰：

The Mantra of All Dharma Teaching Recipients says:

「南麼三曼多伐折囉(二合)𧹞(一)　係係緊質囉(引)也徙(二)　釳㗚(二合)佷儜(二合)釳㗚(二合)佷儜(二合)(三)　佉娜佉娜(四)　鉢𭌆布囉也(五)　薩嚩(二合)鉢囉(二合)底(丁以反)然(六)　莎訶(七)」

Namo samanta-vajrāṇāṃ (1) he he kṣiparāyasi (2) gṛhṇa gṛhṇa (3) khāda khāda (4) pūraya (5) sarva-pratyayan (6) svāhā (7)

[Homage to all Vajras! Hey hey, swift one! Grasp, grasp! Devour, devour! Fill up! All conditions! Svāhā!]

時釋迦牟尼世尊入於寶處三昧，說自心及眷屬真言曰：

At that time, the World-Honored One Śākyamuni entered the Jewel-Place Samādhi and spoke this heart mantra along with the mantra of his retinue, saying:

「南麼三曼多勃馱喃(一)　薩婆吃麗(二合)奢嗨-每+(臼/工)素捺那(二)　薩婆達摩嚩始多(引)鉢囉(二合)鉢多(三)　伽伽娜三摩(引)三麼(四)　莎訶(五)」

Namo samanta buddhānāṃ (1) sarva kleśa sunana (2) sarva dharma vaśitā prāpta (3) gagana samā sama (4) svāhā (5)

[Homage to all Buddhas! O Remover of all afflictions! Attainer of mastery over all dharmas! Equal to the equality of space! Svāhā!]

毫相真言曰：

The Ūrṇā-mark (protuberance between the eyebrows) Mantra says:

「南麼三曼多勃馱喃(一)　嚩囉泥(去)(二)　嚩囉鉢囉(二合引)鉢帝𤙖(三)」

Namo samanta buddhānāṃ (1) varaṇe (2) vara-prāpte hūṃ (3)

[Homage to all Buddhas! O excellent protection! O obtainer of excellence! Hūṃ!]

一切諸佛頂真言曰：

The Mantra of All Buddha Crowns says:

「南麼三曼多勃馱喃(一)　鑁鑁鑁(二)　𤙖𤙖發吒(輕)(三)　莎訶(四)」

"Namo samanta buddhānāṃ (1) vaṃ vaṃ vaṃ (2) hūṃ hūṃ phaṭ (3) svāhā (4)"

[Homage to all Buddhas! Vaṃ vaṃ vaṃ! Hūṃ hūṃ phaṭ! Svāhā!"]

無能勝真言曰：

The Aparājitā (Invincible One) Mantra says:

「南麼三曼多勃馱喃(一)　地(入)𠻱(二合)地(入)𠻱(二合)(二)　𠻱𠻱(三)　馹𠻱(二合)馹𠻱(二合)(四)　莎訶(五)」

"Namo samanta buddhānāṃ (1) dhri dhri (2) hri hri (3) bhri bhri (4) svāhā (5)"

[Homage to all Buddhas! Dhri dhri! Hri hri! Bhri bhri! Svāhā!]

無能勝妃真言曰：

The Aparājitā Consort's Mantra says:

「南麼三曼多勃馱喃(一)　阿(上)鉢囉(引)爾帝(二)　若行底(丁以反)怛抳帝(三)　莎訶(四)」

"Namo samanta buddhānāṃ (1) aparājite (2) jayantti tārṇite (3) svāhā (4)"

[Homage to all Buddhas! O Invincible One, Victorious Crosser-Over, svāhā!]

地神真言曰：

The Earth Deity Mantra says:

「南麼三曼多勃馱喃(一)　鉢㗚(二合)體(他以)梅(無蓋反)曳(平二合)(二)　莎訶(三)」

"Namo samanta buddhānāṃ (1) pṛthiviye (2) svāhā (3)"

[Homage to all Buddhas! To the Earth (Deity), svāhā!]

毘紐天真言曰：

The Mantra of Viṣṇu Deva says:

「南麼三曼多勃馱喃(一)　微瑟儜(二合)吠(二)　莎訶」

"Namo samanta buddhānāṃ (1) viṣṇave (2) svāhā"

[Homage to all Buddhas! To Viṣṇu, svāhā!"]

嚕捺囉真言曰：

The Rudra Mantra says:

「南麼三曼多勃馱喃(一)　嚕捺囉(引二合)也(二)　莎訶(三)」

"Namo samanta buddhānāṃ (1) rudrāya (2) svāhā (3)"

[Homage to all Buddhas! To Rudra, svāhā!]

風神真言曰：

The Wind Deity Mantra says:

「南麼三曼多勃馱喃(一)　嚩(引)也吠(平)(二)　莎訶(三)」

"Namo samanta buddhānāṃ (1) vāyave (2) svāhā (3)"

[Homage to all Buddhas! To the Wind Deity, svāhā!]

美音天真言曰：

The Sarasvatī (Goddess of Eloquence) Mantra says:

「南麼三曼多勃馱喃(一)　薩囉娑嚩(二合)底(丁以反)曳(二合)(二)　莎訶(三)」

"Namo samanta buddhānāṃ (1) sarasvatīye (2) svāhā (3)"

[Homage to all Buddhas! To Sarasvatī, svāhā!]

禰哩底真言曰：

The Nairṛti (Demon King) Mantra says:

「南麼三曼多勃馱喃(一)　𡆗(引)吃灑(二合)娑(去)地鉢多曳(平)(二)　莎訶(三)」

"Namo samanta buddhānāṃ (1) rākṣasa-adhipataye (2) svāhā (3)"

[Homage to all Buddhas! To the Lord of Demons, svāhā!]

閻魔真言曰：

The Yama Mantra says:

「南麼三曼多勃馱喃(一)　梅(無蓋反)嚩娑(上)嚩(三合)哆也(二)　莎訶(三)」

"Namo samanta buddhānāṃ (1) meva-svāhātāya (2) svāhā (3)"

[Homage to all Buddhas! To Yama (King of Death), svāhā!]

死王真言曰：

The Death King's Mantra says:

「南麼三曼多勃馱喃(一)　沒㗚(二合)怛也(二合)吠(平)(二)　娑訶(三)」

"Namo samanta buddhānāṃ (1) mṛtyave (2) svāhā (3)"

[Homage to all Buddhas! To Death (Mṛtyu), svāhā!]

黑夜神真言曰：

The Black Night Deity Mantra says:

「南麼三曼多勃馱喃(一)　迦(引)囉囉(引)怛唎(二合)曳(平)(二)　莎訶(三)」

"Namo samanta buddhānāṃ (1) kāla-rātriye (2) svāhā (3)"

[Homage to all Buddhas! To the Black Night (Deity), svāhā!]

七母等真言曰：

The Seven Mothers Mantra says:

「南麼三曼多勃馱喃(一)　忙怛𭌆(二合)弊(毘也反)(二)　莎訶(三)」

"Namo samanta buddhānāṃ (1) mātṛbhyaḥ (2) svāhā (3)"

[Homage to all Buddhas! To the Mother Deities, svāhā!]

釋提桓因真言曰：

The Śakra Mantra says:

「南麼三曼多勃馱喃(一)　鑠吃囉(引二合)也(二)　莎訶(三)」

"Namo samanta buddhānāṃ (1) śakrāya (2) svāhā (3)"

[Homage to all Buddhas! To Śakra (Indra), svāhā!]

嚩嚕拏龍王真言曰：

The Varuṇa Naga King Mantra says:

「南麼三曼多勃馱喃(一)　阿(去)半鉢哆曳(平)(二)　娑訶(三)」

"Namo samanta buddhānāṃ (1) āpampatāye (2) svāhā (3)"

[Homage to all Buddhas! To the Water Lord (Varuṇa), svāhā!]

梵天真言曰：

The Brahma Deva Mantra says:

「南麼三曼多勃馱喃(一)　鉢囉(二合)闍(引)鉢多曳(平)(二)　娑訶」

"Namo samanta buddhānāṃ (1) prajāpataye (2) svāhā"

[Homage to all Buddhas! To Prajāpati (Lord of Creatures), svāhā!]

日天真言曰：

The Solar Deva Mantra says:

「南麼三曼多勃馱喃(一)　阿(去)儞怛夜(二合)耶(二)　娑訶(三)」

"Namo samanta buddhānāṃ (1) ādityāya (2) svāhā (3)"

[Homage to all Buddhas! To the Sun Deity, svāhā!]

月天真言曰：

「南麼三曼多勃馱喃(一)　戰捺羅(引二合)也(二)　娑訶(三)」

The Lunar Deva Mantra says:

"Namo samanta buddhānāṃ (1) candrāya (2) svāhā (3)"

[Homage to all Buddhas! To the Moon Deity, svāhā!]

諸龍真言曰：

The Nāgas Mantra says:

「南麼三曼多勃馱喃(一)　謎伽(上)設濘曳(平)(二)　娑訶(三)」

"Namo samanta buddhānāṃ (1) megha-śayine (2) svāhā (3)"

[Homage to all Buddhas! To the Cloud-Reclining One, svāhā!]

難陀跋難陀真言曰：

The Nanda and Upananda Mantra says:

「南麼三曼多勃馱喃(一)　難徒鉢難捺瑜(二)　娑訶(三)」

"Namo samanta buddhānāṃ (1) nandu-upanandyu (2) svāhā (3)"

[Homage to all Buddhas! To Nanda and Upananda, svāhā!]

時毘盧遮那世尊樂欲說自教跡不空悉地一切佛菩薩母虛空眼明妃真言曰：

At that time, World-Honored One Vairocana wished to speak the vidyā queen mantra of the Empty Space Eyes Mother of All Buddhas and Bodhisattvas, which leads to non-empty accomplishment of his teaching's traces, saying:

「南麼三曼多勃馱喃(一)　伽伽(上)那嚩囉落吃灑(二合)嬭(平)(二)　伽伽那糝迷(三)　薩婆覩嗢蘖(二合)多(引)(四)　避娑(去)囉三婆吠(平)(五)　入縛(二合)羅那(引)謨阿(上)目伽(引)難(去)(六)　娑訶」

Namo samanta buddhānāṃ (1) gagana-vara-lakṣaṇe (2) gagana-same (3) sarva-udgata (4) viśāra-sambhave (5) jvālanāmo amogha-nāṃ (6) svāhā

[Homage to all Buddhas! O you with the excellent marks of space, equal to space, arising everywhere, born of complete expansion, whose flames are renowned, never failing ones, svāhā!]

復次薄伽梵為息一切障故，住於火生三昧，說此大摧障聖者不動主真言曰：

Furthermore, the Bhagavan, in order to remove all obstacles, entered the Fire-Born Samadhi and spoke this great obstacle-destroying mantra of the holy immovable lord, saying:

「南麼三曼多伐折囉(二合)𧹞(一)　戰拏摩訶𡀔灑儜(上)(二)　薩破(二合)吒也(三)　𤙖怛囉(二合)迦(四)　悍(引)漫(引)(五)」

Namo samanta-vajrāṇāṃ (1) caṇḍa-mahā-roṣaṇa (2) sphoṭaya (3) hūṃ traka (4) haṃ māṃ (5)

[Homage to all Vajras! O fierce greatly wrathful one, burst forth! Hūṃ traka haṃ māṃ!]

復次降三世真言曰：

Next, here is the Trailokyavijaya (Conqueror of Three Worlds) mantra, which says:

「南麼三曼多伐折囉(二合)𧹞(一)　訶訶訶(二)　微薩麼(二合)曳(平)(三)　薩婆怛他(引)揭多微灑也三婆嚩(四)　怛囇(二合)路枳也(二合)微若也(五)　𤙖若(急呼)(六)　莎訶(七)」

Namo samanta-vajrāṇāṃ (1) hā hā hā (2) visamaye (3) sarva-tathāgata-viṣaya-sambhava (4) trailokya-vijaya (5) hūṃ jaḥ (6) svāhā (7)

[Homage to all Vajras! Ha ha ha! O Unconceivable One! Born of all Tathagatas' realm! Conqueror of the Three Worlds! Hūṃ jaḥ svāhā!]

諸聲聞真言曰：

The Śrāvakas mantra goes:

「南麼三曼多勃馱喃(一)　係睹鉢羅(二合)底(丁以反)也(二)　微蘖多羯麼涅(入)闍多(三)　𤙖(四)」

Namo samanta buddhānāṃ (1) hetu-pratyaya (2) vigata-karma-nirjāta (3) hūṃ (4)

[Homage to all Buddhas! O you arising from causes and conditions, born free from karma, hūṃ!]

諸緣覺真言曰：

「南麼三曼多勃馱喃(一)　嚩(二)」

The Pratyekabuddha (Solitary Buddha) Mantra says:

"Namo samanta buddhānāṃ (1) va (2)"

[Homage to all Buddhas! Va!]

普一切佛菩薩心真言曰：

「南麼三曼多勃馱喃(一)　薩婆勃馱菩提薩埵(二)　訶㗚捺耶(三)　甯夜(二合)吠奢儞(平)(四)　娜麼薩婆尾泥(去)(五)　莎訶(六)」

The Universal Heart Mantra of All Buddhas and Bodhisattvas:

Namo samanta buddhānāṃ (1) sarva buddha bodhisattva (2) hṛdaya (3) nirveśani (4) nama sarva vidye (5) svāhā (6)

[Homage to all Buddhas! To all Buddhas' and Bodhisattvas' hearts! Enter [into them]! Homage to all knowledge! Svāhā!]

普世天等諸心真言曰：

Universal Mantra of All Worldly Deities

「南麼三曼多勃馱喃(一)　路迦(引)路迦羯囉(引)也(二)　薩婆提婆那伽藥吃沙(二合)健達婆阿(上)蘇囉蘖嚕荼緊捺囉摩護囉伽(上)儞(三)　訶㗚(二合)捺耶(四)　甯夜(二合)羯𭌆灑(二合)也(五)　微質怛囉(二合)蘖底(丁以反)(六)　莎訶(七)」

[Namo samanta buddhānāṃ (1) Loka loka karāya (2) Sarva deva nāga yakṣa gandharva asura garuḍa kiṃnara mahoragāni (3) Hṛdaya (4) Nirya karṣāya (5) Vicitra gati (6) Svāhā (7)

[Homage to all Buddhas! To the World-maker! To all devas, nagas, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras and mahoragas! Heart! Drawing forth! Of wondrous progress! Svāhā!]

一切諸佛真言曰：

Each and Every Buddha Mantra goes:

「南麼三曼多勃馱喃(一)　薩婆他(二)　微麼底(三)　微枳囉儜(上)(四)　達摩馱啫嗨-每+(臼/工)闍多(五)　參參訶(六)　莎訶(七)」

Namo samanta buddhānāṃ (1) Sarvathā (2) Vimati (3) Vikirāṇa (4) Dharmadhātu-jāta (5) Saṃ saṃ hā (6) Svāhā (7)

[Homage to all Buddhas! All ways! Free from doubt! Scattering! Born of the Dharma-realm! Saṃ saṃ hā! So be it!]

不可越守護門者真言曰：

The Mantra of the Invincible Guardian of the Gate:

「南麼三曼多勃馱喃(一)　訥囉馱(二合)𭌆沙(二合)(二)　摩訶(引)路灑儜(上)(三)　佉娜也薩鑁(引平)怛他(引)蘖多(引)然矩嚕(四)　莎訶(五)」

"Namo samanta buddhānāṃ (1) durdharṣa (2) mahā-roṣaṇa (3) khādaya sarvaṃ tathāgatājñāṃ kuru (4) svāhā (5)"

[Homage to all Buddhas! O Invincible One, Great Wrathful One, devour [all obstacles]! Carry out the command of all Tathagatas! Svāhā!]

相向守護門者真言曰：

The Mantra of the Face-to-Face Gate Guardians:

「南麼三曼多勃馱喃(一)　係摩訶鉢囉(二合)戰拏(二)　阿毘目佉(三)　蘖㗚(二合)訶拏(二合)佉娜耶(四)　緊質囉(引)也徙(五)　三麼耶麼弩娑麼(二合)囉(六)　莎訶(七)」

Namo samanta buddhānāṃ (1) he mahā-pracaṇḍa (2) abhimukha (3) gṛhṇa khādaya (4) kiṃ cirāyasi (5) samayam anusmara (6) svāhā (7)

[Homage to all Buddhas! O Great Fierce One, Face-to-Face, Seize and Devour! Why do you delay? Remember the sacred pledge! Svāhā!]

結大界真言曰：

The Great Boundary Mantra says:

「南麼三曼多勃馱喃(一)　薩婆怛羅(二合引)弩蘖帝(二)　滿馱也徙瞞(引)(三)　摩訶三摩耶嗨-每+(臼/工)闍(去)帝(四)　娑麼(二合)囉嬭(五)　阿鉢囉(二合)底(丁以反)訶諦(六)　馱迦馱迦(七)　折囉折囉(八)　滿馱滿馱(九)　捺奢儞羶(十)　薩婆怛他(引)蘖多(引)弩壤帝(十一)　鉢囉(二合)嚩囉達嚨臘馱微若曳(平)(十二)　薄伽(上)嚩底(十三)　微矩𭌆微矩麗(十四)　麗魯補𭌆(十五)　莎訶(十六)」

"Namo samanta buddhānāṃ (1) sarvatrānugate (2) bandhaya si māṃ (3) mahā-samaya-jāte (4) smaraṇe (5) apratihate (6) dhaka dhaka (7) cala cala (8) bandha bandha (9) darśani śaṃ (10) sarva-tathāgatānujñāte (11) pravara-dharma-labdha-vijaye (12) bhagavati (13) vikuṭe vikule (14) lerūpuṭe (15) svāhā (16)"

[Homage to all Buddhas! O All-pervading One! Bind me! Born of the great sacred pledge! O Mindful One! Unobstructed One! Dhaka dhaka! Move move! Bind bind! O Vision! Empowered by all Tathagatas! Victor who has attained the excellent Dharma! Blessed One! Vikuṭa Vikula! Lerūpuṭa! Svāhā!]

菩提真言曰：

「南麼三曼多勃馱喃(一)　阿(上)」

The Bodhi Mantra goes:

"Namo samanta buddhānāṃ (1) A"

[Homage to all Buddhas! A!]

行真言曰：

「南麼三曼多勃馱喃(一)　阿(去)」

The Practice Mantra says:

"Namo samanta buddhānāṃ (1) A"

[Homage to all Buddhas! A!]

成菩提真言曰：

The Attaining Bodhi Mantra says:

「南麼三曼多勃馱喃(一)　暗」

"Namo samanta buddhānāṃ (1) aṃ"

[Homage to all Buddhas! Aṃ!]

涅槃真言曰：

The Nirvana Mantra says:

「南麼三曼多勃馱喃(一)　噁」

"Namo samanta buddhānāṃ (1) aḥ"

[Homage to all Buddhas! Aḥ!]

降三世真言曰：

The Trailokyavijaya (Conqueror of Three Worlds) Mantra says:

「南麼三曼多伐折囉(二合)𧹞(一)　訶(去)」

"Namo samanta vajrāṇāṃ (1) hā (2)"

[Homage to all Vajras! Hā!]

不動尊真言曰：

The Mantra of Acala (The Immovable One):

「南麼三曼多伐折囉(二合)𧹞(一)　悍」

"Namo samanta vajrāṇāṃ (1) haṃ"

[Homage to all Vajras! Haṃ!]

除蓋障真言曰：

The Mantra for Removing All Hindrances:

「南麼三曼多勃馱喃(一)　阿(去急呼)」

Namo samanta buddhānāṃ (1) A

[Homage to all Buddhas! A!]

觀自在真言曰：

The Avalokiteśvara Mantra says:

「南麼三曼多勃馱喃(一)　娑(上)」

"Namo samanta buddhānāṃ (1) sa"

[Homage to all Buddhas! Sa!]

金剛手真言曰：

The Vajrapāṇi Mantra says:

「南麼三曼多伐折囉(二合)𧹞(一)　嚩(急呼)」

"Namo samanta vajrāṇāṃ (1) va"

[Homage to all Vajras! Va!]

妙吉祥真言曰：

The Mañjuśrī mantra says:

「南麼三曼多勃馱喃瞞」

"Namo samanta buddhānāṃ maṃ"

[Homage to all Buddhas! Maṃ!]

虛空眼真言曰：

The Space-Eye Mantra says:

「南麼三曼多勃馱喃(一)　嚴(輕呼)」

Namo samanta buddhānāṃ (1) yam (light pronunciation)

[Homage to all Buddhas! Yam!]

法界真言曰：

The Dharmadhātu Mantra says:

「南麼三曼多勃馱喃(一)　㘕」

"Namo samanta buddhānāṃ (1) Raṃ"

[Homage to all Buddhas! Raṃ!]

大勤勇真言曰：

The Great Diligent One's Mantra:

「南麼三曼多勃馱喃(一)　欠(平)」

"Namo samanta buddhānāṃ (1) khaṃ"

[Homage to all Buddhas! Khaṃ!]

水自在真言曰：

The Water Master Mantra says:

「南麼三曼多勃馱喃(一)　髯」

Namo samanta buddhānāṃ (1) jhaṃ

[Homage to all Buddhas! Jhaṃ!]

多羅尊真言曰：

The Tārā deity mantra says:

「南麼三曼多勃馱喃(一)　耽」

"Namo samanta buddhānāṃ (1) taṃ"

[Homage to all Buddhas! Taṃ!]

毘俱胝真言曰：

The Bhṛkuṭī Mantra:

「南麼三曼多勃馱喃(一)　勃𭌆(二合)」

"Namo samanta buddhānāṃ (1) bhruṃ"

[Homage to all Buddhas! Bhruṃ!]

得大勢真言曰：

The Mahāsthāmaprāpta (Great Power) Mantra:

「南麼三曼多勃馱喃(一)　參」

"Namo samanta buddhānāṃ (1) saṃ"

[Homage to all Buddhas! Saṃ!]

白處尊真言曰：

The White-Abode Deity Mantra says:

「南麼三曼多勃馱喃(一)　半」

"Namo samanta buddhānāṃ (1) paṃ"

[Homage to all Buddhas! Paṃ!"

何耶揭哩婆真言曰：

The Hayagrīva mantra says:

「南麼三曼多勃馱喃(一)　含」

"Namo samanta buddhānāṃ (1) haṃ"

[Homage to all Buddhas! Haṃ!]

耶輸陀羅真言曰：

The Yaśodharā mantra says:

「南麼三曼多勃馱喃(一)　閻」

"Namo samanta buddhānāṃ (1) yaṃ"

[Homage to all Buddhas! Yaṃ!]

寶掌真言曰：

The Treasure-Palm Mantra says:

「南麼三曼多勃馱喃(一)　參」

"Namo samanta buddhānāṃ (1) saṃ"

[Homage to all Buddhas! Saṃ!]

光網真言曰：

The Light-Net Mantra says:

「南麼三曼多勃馱喃(一)　髯」

"Namo samanta buddhānāṃ (1) jhaṃ" [Homage to all Buddhas! Jhaṃ!]

釋迦牟尼真言曰：

The Śākyamuni mantra says:

「南麼三曼多勃馱喃(一)　婆(上)」

"Namo samanta buddhānāṃ (1) va"

[Homage to all Buddhas! Va!]

三佛頂真言曰：

The Three Buddha Crown Mantra says:

「南麼三曼多勃馱喃(一)　𤙖吒㘕(二合)」

"Namo samanta buddhānāṃ (1) hūṃ ṭaṃ (2)"

[Homage to all Buddhas! Hūṃ Ṭaṃ!]

白傘佛頂真言曰：

The White Parasol Buddha Crown Mantra says:

「南麼三曼多勃馱喃(一)　㘕」

"Namo samanta buddhānāṃ (1) raṃ"

[Homage to all Buddhas! Raṃ!]

勝佛頂真言曰：

The Supreme Buddha Crown Mantra says:

「南麼三曼多勃馱喃(一)　苫」

"Namo samanta buddhānāṃ (1) śaṃ"

[Homage to all Buddhas! Śaṃ!]

最勝佛頂真言曰：

「南麼三曼多勃馱喃(一)　賜」

The Supreme Buddha Crown Mantra says: "Namo samanta buddhānāṃ (1) ci"

[Homage to all Buddhas! Ci!]

火聚佛頂真言曰：

The Fire-Assembly Buddha-Crown Mantra says:

「南麼三曼多勃馱喃(一)　怛𭌇(二合)」

"Namo samanta buddhānāṃ (1) taṃ (2)"

[Homage to all Buddhas! Taṃ!]

除障佛頂真言曰：

The Obstacle-Removing Buddha Crown Mantra says:

「南麼三曼多勃馱喃(一)　訶啉(二合)」

"Namo samanta buddhānāṃ (1) hrīḥ"

[Homage to all Buddhas! Hrīḥ!]

世明妃真言曰：

The World-Light Queen Mantra says:

「南麼三曼多勃馱喃(一)　耽含半含閻」

"Namo samanta buddhānāṃ (1) dhaṃ haṃ paṃ haṃ yaṃ"

[Homage to all Buddhas! Dhaṃ haṃ paṃ haṃ yaṃ!]

無能勝真言曰：

The Aparājitā (Invincible One) Mantra says:

「南麼三曼多勃馱喃(一)　𤙖」

"Namo samanta buddhānāṃ (1) hūṃ"

[Homage to all Buddhas! Hūṃ!]

地神真言曰：

The Earth Deity Mantra says:

「南麼三曼多勃馱喃(一)　微」

"Namo samanta buddhānāṃ (1)"

[Homage to all Buddhas!]

髻設尼真言曰：

The Keśinī Mantra says:

「南麼三曼多勃馱喃(一)　枳履」

"Namo samanta buddhānāṃ (1) kiḷi"

[Homage to all Buddhas! Kiḷi!]

鄔波髻設尼真言曰：

The Upakeśinī Mantra says:

「南麼三曼多勃馱喃(一)　儞履」

"Namo samanta buddhānāṃ (1) nirṛ"

[Homage to all Buddhas! Nirṛ!]

質多童子真言曰：

The Citra Youth Mantra says:

「南麼三曼多勃馱喃(一)　弭履」

"Namo samanta buddhānāṃ (1) mili"

[Homage to all Buddhas! Mili!]

財慧童子真言曰：

The Wealth-Wisdom Youth Mantra says:

「南麼三曼多勃馱喃(一)　係履」

"Namo samanta buddhānāṃ (1) hili"

[Homage to all Buddhas! Hili!]

除疑怪真言曰：

The Mantra for Removing Doubts and Mysteries says:

「南麼三曼多勃馱喃(一)　訶娑難」

"Namo samanta buddhānāṃ (1) hasanan"

[Homage to all Buddhas! Hasanan!]

施一切眾生無畏真言曰：

The Mantra for Bestowing Fearlessness to All Beings:

「南麼三曼多勃馱喃(一)　囉娑難」

"Namo samanta buddhānāṃ (1) rasanan"

[Homage to all Buddhas! Rasanan!]

除一切惡趣真言曰：

The Mantra for Eliminating All Evil Destinies:

「南麼三曼多勃馱喃(一)　特懵(二合)娑難」

"Namo samanta buddhānāṃ (1) dhuṃ sana"

[Homage to all Buddhas! Dhuṃ sana!]

哀愍慧真言曰：

The Compassion Wisdom Mantra says:

「南麼三曼多勃馱喃(一)　微訶娑難」

"Namo samanta buddhānāṃ (1) vihāsanan"

[Homage to all Buddhas! Vihāsanan!]

大慈生真言曰：

The Great Compassion Birth Mantra says:

「南麼三曼多勃馱喃(一)　諂(勅減反)」

"Namo samanta buddhānāṃ (1) cāṃ"

[Homage to all Buddhas! Cāṃ!]

大悲纏真言曰：

The Great Compassion Binding Mantra says:

「南麼三曼多勃馱喃(一)　閻」

Namo samanta buddhānāṃ (1) yaṃ

[Homage to all Buddhas! Yaṃ!]

除一切熱惱真言曰：

The Mantra for Removing All Heat and Torment:

「南麼三曼多勃馱喃(一)　縊」

"Namo samanta buddhānāṃ (1) e"

[Homage to all Buddhas! E!]

不思議慧真言曰：

The Inconceivable Wisdom Mantra says:

「南麼三曼多勃馱喃(一)　污」

"Namo samanta buddhānāṃ (1) u"

[Homage to all Buddhas! U!]

寶處真言曰：

The Precious Place Mantra says:

「南麼三曼多勃馱喃(一)　難(上)」

"Namo samanta buddhānāṃ (1) naṃ"

[Homage to all Buddhas! Naṃ!]

寶手真言曰：

The Jewel Hand Mantra says:

「南麼三曼多勃馱喃(一)　衫」

"Namo samanta buddhānāṃ (1) śaṃ"

[Homage to all Buddhas! Śaṃ!]

持地真言曰：

The Earth-Holding Mantra says:

「南麼三曼多勃馱喃(一)　噞」

"Namo samanta buddhānāṃ (1) khaṃ"

[Homage to all Buddhas! Khaṃ!]

復次真言曰：

The Next True Word [Mantra] says:

「南麼三曼多勃馱喃(一)　髯(輕呼鼻聲)」

"Namo samanta buddhānāṃ (1) jhaṃ (light nasal sound)"

[Homage to all Buddhas! Jhaṃ!]

寶印手真言曰：

The Jewel-Seal Hand Mantra says:

「南麼三曼多勃馱喃(一)　泛(普含反)」

Namo samanta buddhānāṃ (1) phaṃ

[Homage to all Buddhas! Phaṃ!]

堅內意真言曰：

The Firm Inner Intention Mantra says:

「南麼三曼多勃馱喃(一)　𧹞」

"Namo samanta buddhānāṃ (1) naṃ"

[Homage to all Buddhas! Naṃ!]

虛空無垢真言曰：

The Space Stainless One Mantra says:

「南麼三曼多勃馱喃(一)　含」

"Namo samanta buddhānāṃ (1) haṃ"

[Homage to all Buddhas! Haṃ!]

虛空慧真言曰：

The Space Wisdom Mantra says:

「南麼三曼多勃馱喃(一)　𡂰」

"Namo samanta buddhānāṃ (1) Ha"

[Homage to all Buddhas! Ha!]

清淨慧真言曰：

The Pure Wisdom Mantra says:

「南麼三曼多勃馱喃(一)　蘖丹(都痕反)」

"Namo samanta buddhānāṃ (1) ghṛtaṃ"

[Homage to all Buddhas! Ghṛtaṃ!]

行慧真言曰：

The Practice Wisdom Mantra says:

「南麼三曼多勃馱喃(一)　地㘕」

"Namo samanta buddhānāṃ (1) dhīṃ"

[Homage to all Buddhas! Dhīṃ!]

安慧真言曰：

The Peaceful Wisdom Mantra says:

「南麼三曼多勃馱喃(一)　𤙖」

"Namo samanta buddhānāṃ (1) hūṃ"

[Homage to all Buddhas! Hūṃ!]

諸奉教者真言曰：

The Mantra of All Dharma Servants says:

「南麼三曼多勃馱喃(一)　地室唎(二合)唅沒㘕(二合)」

"Namo samanta buddhānāṃ (1) dhrīṃ bhrūṃ"

[Homage to all Buddhas! Dhrīṃ bhrūṃ!]

菩薩所說真言曰：

The Bodhisattva's True Word (Mantra) says:

「南麼三曼多勃馱喃(一)　吃沙(二合)拏囉閻劍」

"Namo samanta buddhānāṃ (1) kṣaṇa-rāyaṃkhaṃ"

[Homage to all Buddhas! Kṣaṇa-rāyaṃkhaṃ!]

淨居天真言曰：

The Śuddhāvāsa Deva (Pure Abode Deities) Mantra goes:

「南麼三曼多勃馱喃(一)　滿弩(輕)囉麼(二)　達摩三婆(去)嚩微(三)　婆(上)嚩迦那(四)　三三(五)　莎訶」

Namo samanta buddhānāṃ (1) manaurama (2) dharma-sambhava-vi (3) bhavakena (4) saṃ saṃ (5) svāhā

[Homage to all Buddhas! O Delightful One, Arisen from Dharma, Being of Existence, saṃ saṃ svāhā!]

羅剎娑真言曰：

The Rākṣasa Mantra:

「南麼三曼多勃馱喃(一)　吃㘕(二合)計𭌆」

"Namo samanta buddhānāṃ (1) kṣaṃ ke"

[Homage to all Buddhas! Kṣaṃ ke!]

諸茶吉尼真言曰：

The Ḍākinīs Mantra:

「南麼三曼多勃馱喃(一)　訶(去)唎(二合)訶(上)」

Namo samanta buddhānāṃ (1) ha-rī ha

[Homage to all Buddhas! Ha-rī ha!]

諸藥叉女真言曰：

The Yakṣa Women Mantra says:

「南麼三曼多勃馱喃(一)　藥吃叉(二合)尾儞夜(二合)達𭌆」

"Namo samanta buddhānāṃ (1) yakṣa-vidyādharī"

[Homage to all Buddhas! O Female Yakṣa Knowledge-Holder!]

諸毘舍遮真言曰：

The Piśācas Mantra says:

「南麼三曼多勃馱喃(一)　比旨比旨」

"Namo samanta buddhānāṃ (1) pici pici"

[Homage to all Buddhas! Pici pici!]

諸部多真言曰：

The Bhūtas (Spirits/Elements) Mantra says:

「南麼三曼多勃馱喃(一)　喁縊喁伊(上)懵散寧(去)」

Namo samanta buddhānāṃ (1) yung e yung i maṃ sannin

[Homage to all Buddhas! Yung e yung i maṃ sannin]

諸阿修羅真言曰：

The Asuras Mantra says:

「南麼三曼多勃馱喃(一)　囉吒(知姦反)囉吒(同上)特懵耽沒囉(二合)波囉(二合)」

"Namo samanta buddhānāṃ (1) raṭa raṭa ḍhum ḍhum bhra phra"

[Homage to all Buddhas! Raṭa raṭa ḍhum ḍhum bhra phra!]

諸摩睺羅伽真言曰：

The Mahoraga Mantras says:

「南麼三曼多勃馱喃(一)　蘖囉藍蘖羅藍」

Namo samanta buddhānāṃ (1) garalaṃ garalaṃ

[Homage to all Buddhas! Garalaṃ garalaṃ!]

諸緊那羅真言曰：

The Kiṃnara Mantra says:

「南麼三曼多勃馱喃(一)　訶(上)散難微訶(上)散難」

Namo samanta buddhānāṃ (1) ha sannan vi ha sannan

[Homage to all Buddhas! Ha sannan vi ha sannan!]

諸人真言曰：

The People Mantra says:

「南麼三曼多勃馱喃(一)　壹車(去)鉢㘕(二)　麼弩(輕)麼曳迷(三)　莎訶」

"Namo samanta buddhānāṃ (1) ekacara paṇa (2) manurmayeme (3) svāhā"

[Homage to all Buddhas! The single-moving one! By my power! Svāhā!]

「祕密主！是等一切真言我已宣說。是中一切真言之心，汝當諦聽，所謂阿字門。念此一切諸真言心最為無上，是一切真言所住，於此真言而得決定。」

"O Secret Master! I have now proclaimed all these mantras. Among them is the heart of all mantras - you should listen carefully - namely the syllable-gate 'A'. Reciting this heart of all mantras is supreme, it is where all mantras dwell, and through this mantra certainty is attained.”

世間成就品第五

Chapter 5: Worldly Accomplishments

爾時世尊復告執金剛祕密主而說偈言：

At that time, the World-Honored One again told Vajrapāṇi the Secret Master and spoke these verses, saying:

如真言教法，　　 成就於彼果， 當字字相應，　　 句句亦如是， 作心想念誦，　　 善住一洛叉。

According to the mantra teachings, Accomplishment of those fruits Should correspond letter by letter, And phrase by phrase likewise. Make mental recitation visualization, Well-established in one lakh repetitions.

初字菩提心，　　 第二名為聲， 句想為本尊，　　 而於自處作。

The first letter is bodhicitta, The second is named sound. Visualize the phrases as the main deity, And perform this in one's own place.

第二句當知，　　 即諸佛勝句， 行者觀住彼，　　 極圓淨月輪， 於中諦誠想，　　 諸字如次第，

Know that the second phrase Is the supreme phrase of all Buddhas. The practitioner observes and dwells there In an extremely pure round moon disk. Within it, sincerely visualize All letters in sequence.　　

中置字句等， 而想淨其命， 命者所謂風，　　 念隨出入息，

Place the letters and phrases in the center, And imagine purifying one's life-force. Life-force means the wind (breath), Mindful of incoming and outgoing breaths.

彼等淨除已，　　 作先持誦法， 善住真言者，　　 次一月念誦， 行者前方便，　　 一一句通達， 諸佛大名稱，　　 說此先受持。

Having purified these, Perform the previous mantra recitation method. The well-established mantra practitioner Should recite for one month next. The practitioner's preliminary methods Should penetrate each phrase. The greatly renowned Buddhas Teach to first receive and maintain this.

次當隨所有，　　 奉塗香花等， 為成正覺故，　　 迴向自菩提。 如是於兩月，　　 真言當無畏。

Next according to what one has, Make offerings of fragrant ointments and flowers. For the sake of attaining perfect enlightenment, Dedicate to one's own bodhi. Thus for two months, The mantra should be without fear.

次滿此月已，　　 行者入持誦， 山峯或牛欄，　　 及諸河潬等， 四衢道一室，　　 神室大天室。

After completing these months, The practitioner enters into recitation On mountain peaks or in cattle sheds, And by various riverbanks, At crossroads in a single room, In spirit rooms or great deity halls.

彼漫茶羅處，　　 悉如金剛宮， 是處而結護，　　 行者作成就。

Those maṇḍala places Are all like vajra palaces. Establish protection in those places Where practitioners accomplish attainments.

即以中夜分，　　 或於日出時， 智者應當知，　　 有如是相現， 𤙖聲或鼓音，　　 若復地震動， 及聞虛空中，　　 有悅意言辭， 應知如是相，　　 悉地總如意。

Either in the middle of night, Or at sunrise, The wise should know Such signs will appear: The sound of HŪṂ or drums, Or earth tremors, And in empty space Pleasant words are heard. Know that such signs mean All siddhis are as wished.

諸佛兩足尊，　　 宣說於彼果， 住是真言行，　　 必定當成佛， 應一切種類，　　 常念持真言， 古佛大仙說，　　 故應當憶念。」

The Two-Footed Honored Ones, the Buddhas, Proclaim these fruits: Dwelling in this mantra practice, One will definitely become a Buddha. For all types of beings, Always maintain mindful mantra recitation. The ancient Buddha great sages taught this, Therefore one should remember it.

悉地出現品第六

Chapter 6: The Manifestation of Siddhis (Accomplishments)

爾時世尊復觀諸大眾會，為欲滿足一切願故，復說三世無量門決定智圓滿法句：

At that time, the World-Honored One again observed the great assembly, and in order to fulfill all wishes, he spoke again the perfect dharma phrases of definitive wisdom of the infinite gates of the three times.

虛空無垢無自性，　　 能授種種諸巧智， 由本自性常空故，　　 緣起甚深難可見， 於長恒時殊勝進，　　 隨念施與無上果。

Space itself is stainless and without self-nature, Able to bestow various types of skillful wisdom. Because its original nature is eternally empty, Dependent origination is profound and hard to see. Through the long eternal time making supreme progress, According to contemplation bestowing unsurpassed fruits.

譬如一切趣宮室，　　 雖依虛空無著行， 此清淨法亦如是，　　 三有無餘清淨生， 昔勝生嚴修此故，　　 得有一切如來行。

Just as all places and dwellings Though depending on space, move without attachment, This pure dharma is also thus - The three realms give rise to complete purity. Because the ancient noble ones strictly practiced this, They attained all Tathagata conduct.

非他句有難可得，　　 作世遍明如世尊， 說極清淨修行法，　　 深廣無盡離分別。」

Not through other phrases difficult to attain, Making the world universally illuminated like the World-Honored One, Teaching the extremely pure practice dharma, Deep, vast, inexhaustible, free from discrimination.

爾時毘盧遮那世尊說是偈已，觀察金剛手等諸大眾會，告執金剛言：「善男子！各各當現法界神力悉地流出句。若諸眾生見如是法，歡喜踊躍得安樂住。」如是說已，諸執金剛為毘盧遮那世尊作禮：「如是。法主！依所教勅。」復請佛言：「惟願世尊哀愍我等，示現悉地流出句。何以故？於尊者薄伽梵前而自宣示所通達法，非是所宜。善哉世尊！惟願利益安樂未來眾生故。」時薄伽梵毘盧遮那告一切諸執金剛言：「善哉善哉！善男子！如來所說法毘柰耶稱讚一法，所謂有羞。若有羞善男子善女人，見如是法速生二事，謂不作所不應作、眾所稱讚。復有二事，謂所未至令至，得與佛菩薩同處。復有二事，謂住尸羅、生於人天。善哉諦聽，善思念之，我當宣說真言成就流出相應句。諸流出相應句，真言門修菩提諸菩薩，速於是中當得真言悉地。若行者見漫茶羅尊所印可成就真語，發菩提心、深信慈悲、無有慳悋、住於調伏，能善分別從緣所生，受持禁戒善住眾學，具巧方便勇健，知時非時，好行惠捨心無怖畏，勤修真言行法，通達真言實義，常樂坐禪、樂作成就。祕密主！譬如欲界有自在悅滿意明，乃至一切欲處天子於此迷醉，出眾妙雜類戲笑及現種種雜類受用遍受用，授與自所變化、他化自在天等而亦自受用之。又善男子！如摩醯首羅天有勝意生明，能作三千大千世界眾生利益，化一切受用、遍受用、授與淨居諸天亦復自受用之。又如幻術真言能現種種園林人物，如阿修羅真言現幻化事。如世呪術攝毒及寒熱等，摩怛哩神真言能作眾生疾疫災厲，及世間呪術攝除眾毒及寒熱等，能變熾火而生清涼。是故善男子！當信如是流出句真言威德。此真言威德非從真言中出亦不入眾生，不於持誦者處而有可得。善男子！真言加持力故，法爾而生，無所過越，以三時不越故、甚深不思議緣生理故。是故善男子！當隨順通達不思議法性，常不斷絕真言道。」

At that time, after World-Honored One Vairocana spoke these verses, he observed the assembly including Vajrapāṇi and addressed the Vajra-holder saying: "Good son! Each should manifest the power-accomplishment emanating phrases of the dharma realm. When beings see such dharma, they will rejoice and dwell in peace and happiness."

Having said this, the Vajra-holders bowed to World-Honored One Vairocana saying: "So be it, Lord of Dharma! We will follow your instructions." They further requested the Buddha saying: "We only wish the World-Honored One would have compassion on us and demonstrate the siddhi-emanating phrases. Why? It would not be appropriate for us to proclaim the dharma we have realized before the Blessed One. Please, World-Honored One! May it benefit and bring peace to future beings."

Then the Bhagavan Vairocana told all the Vajra-holders: "Excellent, excellent! Good sons! In the Dharma and Vinaya taught by the Tathagata, one quality is praised - namely, having a sense of shame. When good men and women who have shame see such dharma, they quickly give rise to two things: they do not do what should not be done, and they are praised by all. Further, there are two more things: they reach what has not been reached, and they attain the same place as Buddhas and Bodhisattvas. There are two more things: they dwell in moral conduct (śīla) and are born among humans and devas.

Listen well and contemplate this carefully. I will now proclaim the mantra-accomplishment emanating corresponding phrases. Through these emanating corresponding phrases, bodhisattvas practicing the mantra path will quickly attain mantra siddhi. When practitioners who see the maṇḍala receive approval from the honored ones to accomplish true speech, they should generate bodhicitta, have deep faith and compassion, be free from stinginess, dwell in discipline, be able to discern dependent origination, uphold precepts and dwell well in the trainings, possess skillful means and vigor, know proper and improper times, delight in generosity without fear, diligently cultivate mantra practices, penetrate the true meaning of mantras, and always enjoy meditation and accomplishment.

Secret Master! It is like how in the desire realm there are sovereign joyful mind-fulfilling lights, up to all the devaputras of the desire realm being intoxicated by this, manifesting various wonderful mixed forms of play and laughter and experiencing various types of enjoyments, bestowing these on the self-transformed and other-transformed sovereign devas while also enjoying them themselves. Furthermore, good sons! Like how Maheśvara has supreme mind-born light that can benefit beings throughout the trichiliocosm, transforming all enjoyments and bestowing them on the pure abode devas while also enjoying them himself.

Also like how magical mantras can manifest various gardens and people, like asura mantras manifesting illusory transformations. Like worldly spells that control poison, cold and heat; like the mantras of the Mātṛ spirits that can cause epidemics and disasters for beings, and worldly spells that remove various poisons, cold and heat, able to transform blazing fire into coolness.

Therefore, good sons! You should have faith in the power and virtue of such emanating-phrase mantras. This mantra power and virtue neither comes from the mantras nor enters beings, and cannot be found in the place of those who recite them. Good sons! Through the empowering force of mantras, it naturally arises without transgression, because it does not transgress the three times and follows the extremely profound inconceivable principle of dependent origination. Therefore, good sons! You should accord with and penetrate the inconceivable dharma-nature, never breaking off from the path of mantras."

爾時世尊復住三世無礙力，依如來加持不思議力，依莊嚴清淨藏三昧，即時世尊從三摩鉢底中，出無盡界無盡語表。依法界力、無等力、正等覺信解、以一音聲四處流出、普遍一切法界、與虛空等，無所不至。真言曰：

At that time, the World-Honored One again dwelt in the unobstructed power of the three times, relying on the Tathagata's inconceivable empowerment power and the samadhi of the adorned pure treasury. At that moment, the World-Honored One emerged from samapatti and expressed the endless realm through endless speech. Relying on the power of the dharma realm, incomparable power, and perfect enlightenment understanding, with a single sound flowing out in four directions, pervading all dharma realms equal to space, reaching everywhere without exception. The mantra says:

「南麼薩婆怛他(引)蘖帝𭍇(毘庾反)(一)　微濕嚩(二合)目契弊(毘也反)(二)　薩婆他(三)　阿阿(引)闇噁(四)」

Namo sarva tathāgatebhyo (1) viśvamukebhyo (2) sarvathā (3) a ā aṃ aḥ (4)

[Homage to all Tathagatas (1), to those of universal faces (2), in all ways (3), a ā aṃ aḥ (4)]

正等覺心從是普遍，即時一切法界諸聲門從正等覺幖幟之音而互出聲。諸菩薩聞是已，得未曾有開敷眼，發微妙言音，於一切智離熱者前而說頌曰：

The perfectly enlightened mind pervades everywhere, and immediately all gateways of sound of the Dharmadhatu mutually emit sounds from the marks of perfect enlightenment. When the bodhisattvas heard this, they attained an unprecedented opening of their eyes, and uttered subtle and wonderful sounds, speaking verses before the All-Knowing One who is free from heat, saying:

奇哉真言行，　　 能具廣大智， 若遍布此者，　　 成佛兩足尊。

How wondrous is the mantra practice, Able to possess vast wisdom! When this is spread everywhere, One becomes a Buddha, Honored One of Two Feet.

是故勤精進，　　 於諸佛語心， 常作無間修，　　 淨心離於我。」

Therefore diligently practice The heart of all Buddhas' speech, Constantly cultivate without interruption, Purify the mind, free from self.

爾時薄伽梵，　　 復說此法句：

At that time the Bhagavan Again spoke these Dharma phrases:

「於正等覺心，　　 而作成就者， 於園苑僧坊，　　 若在巖窟中， 或意所樂處，　　 觀彼菩提心， 乃至初安住，　　 不生疑慮意。

"For those accomplishing The mind of perfect enlightenment, In gardens and monasteries Or within mountain caves, Or places pleasing to the mind, Observe that bodhicitta, From initial establishment, Let no doubting mind arise.

隨取彼一心，　　 以心置於心， 證於極淨句，　　 無垢安不動， 不分別如鏡，　　 現前甚微細。

Taking that single mind, Place mind within mind, Realize the ultimately pure phrases, Stainless, peaceful and immovable, Non-discriminating like a mirror, Manifesting extremely subtly.

若彼常觀察，　　 修習而相應， 乃至本所尊，　　 自身像皆現。

If one constantly observes this, Practicing in accordance, Up to one's original honored one - All self-images manifest.

第二正覺句，　　 於鏡漫茶羅， 大蓮華王座，　　 深邃住三昧， 總持髮髻冠，　　 圍繞無量光， 離妄執分別，　　 本寂如虛空。

The second enlightenment phrase, In the mirror maṇḍala, On the great lotus king's throne, Deeply dwelling in samadhi, With crown of all-retaining hair-knot, Surrounded by boundless light, Free from false discriminations, Originally tranquil like space.

於彼中思惟，　　 作攝意念誦， 一月修等引，　　 持滿一洛叉， 是為最初月，　　 持真言法則。

Within that, contemplate And perform focused recitation. Practice concentration for one month, Complete one lakh recitations - This is the first month's Rule of mantra practice.

次於第二月，　　 奉塗香華等， 而以作饒益，　　 種種眾生類。

Next in the second month, Make offerings of fragrant ointments and flowers, To benefit All types of beings.

又復於他月，　　 捨棄諸利養， 時彼於瑜伽，　　 思惟而自在。

Then in another month, Abandon all material gains. At that time in yoga Contemplate with mastery.

願一切無障，　　 安樂諸群生， 樂欲成如來，　　 所稱讚圓果。

May all be unobstructed, All beings peaceful and happy, Delighting to accomplish The Tathagata's praised perfect fruit.

或滿足一切，　　 有情眾希願， 應理無障蓋，　　 而生是攀緣。

Or fulfilling all The wishes of sentient beings, According to reason without hindrance, Give rise to these conditions.

傍生相噉食，　　 所有苦永除， 常令諸鬼界，　　 飲食皆充滿， 地獄中受苦，　　 種種諸楚毒， 當願速除滅。　

May animals eating each other Have all suffering forever removed. Always make the ghost realms Fully satisfied with food and drink. The various bitter torments Of suffering in the hells - May they swiftly be eliminated Through my merit. 以我功德故， 及餘無量門，　　 數數心思惟， 發廣大悲愍，　　 三種加持句， 想念於一切，　　 心誦持真言。

And through countless other gates, Repeatedly contemplate in mind, Give rise to great compassion, The three kinds of empowerment phrases. Visualize everything, Recite mantras in the heart.

以我功德力，　　 如來加持力， 及與法界力，　　 周遍眾生界， 諸念求義利，　　 悉皆饒益之， 彼一切如理，　　 所念皆成就。」

Through my power of merit, The Tathagata's empowerment power, And the power of the Dharmadhatu, Pervading all realms of beings, All who seek benefit Are completely helped. Everything according to principle - All contemplations are accomplished."

於是薄伽梵即於爾時說虛空等力虛空藏轉明妃曰：

At that time, the Bhagavan then spoke the Space-Equal-Power Space Treasury Transforming Vidyā Queen, saying:

「南麼薩婆怛他(引)蘗帝𭍇(毘庾反)(一)　微濕嚩(二合)目契弊(毘也反)(二)　薩婆他(三)　欠(四)　嗢弩蘖帝薩叵(二合)囉係門(五)　伽伽娜劍(六)　莎訶(七)

“Namo sarva tathāgatebhyo (1) viśvamukebhyo (2) sarvathā (3) khaṃ (4) udgate spharaheṃ (5) gagana khaṃ (6) svāhā (7)

[Homage to all Tathagatas! To those of universal faces! In all ways! Space! Rising and pervading! Sky space! Svāhā!]

「持此三轉，隨彼所生善願皆亦成就。

"By holding this three times, according to the good wishes that arise, all will be accomplished.”

行人於滿月，　　 次入作持誦， 山峯牛欄中，　　 寒林或河洲， 四衢獨樹下，　　 忙怛哩天室， 一切金剛色，　　 嚴淨同金剛。

The practitioner at the full moon Next enters to perform recitation In mountain peaks, cattle enclosures, Cold forests or river islets, At crossroads beneath solitary trees, Or in the mantra deity's chamber. All is of vajra color, Pure and dignified like vajra.

彼中諸障者，　　 攝伏心迷亂， 四方相周匝，　　 一門及通道，

Within that place all obstacles Are subdued, mental confusion controlled. The four directions encircle around, One gate and connecting path.

金剛互連屬，　　 金剛結相應， 門門二守護，　　 不可越相向， 擬手而上指，　　 朱目奮怒形。

Vajras interconnected, Vajra bindings in harmony, Two guardians at each gate, None can cross or face each other. With hands raised pointing upward, Red-eyed wrathful forms.

慇懃畫隅角，　　 輸羅焰光印， 中妙金剛座，　　 方位正相直， 其上大蓮華，　　 八葉鬚蘂敷。

Diligently draw the corners, The śūla flame-light seal. In the center the wondrous vajra seat, Directions properly aligned, Above it a great lotus, Eight petals with stamens spread.

當結金剛手，　　 金剛之慧印， 稽首一切佛，　　 數數堅誓願。

Form the vajra-hand mudra, The vajra wisdom seal, Bow to all Buddhas, Making firm vows repeatedly.

應護持是處，　　 及淨諸藥物， 於此夜持誦，　　 清淨無障礙， 或於中夜分，　　 或於日出時。

One should protect this place, And purify all medicines. On this night perform recitation, Pure and without obstacles, Either in the middle of the night, Or at sunrise.

彼藥物當轉，　　 圓光普暉焰， 真言者自取，　　 遊步於大空， 住壽大威德，　　 於生死自在， 行於世界頂，　　 現種種色身。

Those medicines will transform, Perfect light universally blazing. The mantra practitioner takes them, Walking through great space, Dwelling in life with great majesty, Self-mastered in birth and death, Moving atop world realms, Manifesting various form bodies.

具德吉祥者，　　 展轉而供養， 真言所成物，　　 是名為悉地。 以分別藥物，　　 成就無分別。」

Those endowed with virtuous fortune, Make offerings in succession. What is accomplished through mantras Is called siddhi. By discriminating the medicines, Non-discrimination is accomplished.

「祕密主！一切世界諸現在等如來、應、正等覺，通達方便波羅蜜。彼如來知一分別本性空，以方便波羅蜜力故，而於無為以有為為表，展轉相應，而為眾生示現遍於法界，令得見法安樂住、發歡喜心，或得長壽，五欲嬉戲而自娛樂，為佛世尊而作供養。證如是句，一切世人所不能信。如來見此義利故，以歡喜心說此菩薩真言行道次第法則。何以故？於無量劫勤求修諸苦行所不能得，而真言門行道諸菩薩即於此生而獲得之。復次祕密主！真言門修菩薩行菩薩如是計都朅伽、傘蓋、履屣、真陀摩尼、安膳那藥、盧遮那等，持三洛叉而作成就，亦得悉地。祕密主！若具方便善男子善女人，隨所樂求而有所作，彼唯心自在而得成就。祕密主！諸樂欲因果者，祕密主！非彼愚夫能知真言諸真言相。何以故？

"O Secret Master! All the present Tathagatas, Worthy Ones, and Perfectly Enlightened Ones in all worlds have mastered the perfection of skillful means. Those Tathagatas know that discriminating original nature is empty, and through the power of the perfection of skillful means, they use the conditioned to represent the unconditioned, successively corresponding, manifesting throughout the dharma realm for beings, enabling them to see the dharma and dwell in peace and happiness, give rise to joyful minds, attain long life, enjoy the five desires in play and amusement, and make offerings to the World-Honored Buddha. This realization of such phrases cannot be believed by all worldly people. The Tathagata, seeing this benefit, joyfully teaches these sequential rules of the bodhisattva's mantra practice path.

Why? What could not be attained through diligent practice of austerities over countless eons, the bodhisattvas practicing the mantra path can attain in this very life. Furthermore, Secret Master! The bodhisattvas practicing the mantra path can achieve accomplishment and attain siddhi through reciting three lakhs of mantras with items such as ketu-khaḍga (victory sword), parasol, sandals, cintāmaṇi (wish-fulfilling jewel), añjana medicine, and vairocana, etc.

Secret Master! For good men and women equipped with skillful means, whatever they wish to accomplish can be achieved through the freedom of mind alone. Secret Master! For those who delight in cause and effect - Secret Master! Those foolish people cannot know the characteristics of mantras and their true marks. Why?"

說因非作者，　　 彼果則不生， 此因因尚空，　　 云何而有果？

When speaking of causes as non-agents, Their fruits will not arise. These causes themselves are empty - How then can there be fruits?

當知真言果，　　 悉離於因業。 乃至身證觸，　　 無相三摩地， 真言者當得，　　 悉地從心生。」

Know that the fruits of mantras Are entirely free from causation and karma. Until one physically realizes and touches The characteristicless samadhi, The mantra practitioner shall attain Accomplishments arising from mind.

爾時金剛手白佛言：「世尊！惟願復說此正等覺句悉地成就句。諸見此法善男子善女人等，心得歡喜、受安樂住、不害法界。何以故？世尊！法界者，一切如來、應、正等覺說名即不思議界。是故世尊！真言門修菩薩行諸菩薩得是通達法界不可分析破壞。」如是說已，世尊告執金剛祕密主言：「善哉善哉！祕密主！汝復善哉，能問如來如是義。汝當諦聽，善思念之，吾今演說。」祕密主言：「如是。世尊！願樂欲聞。」佛告祕密主：「以阿字門而作成就。若在僧所住處、若山窟中或於淨室，以阿字遍布一切支分時持三洛叉。次於滿月，盡其所有而以供養。乃至普賢菩薩、文殊師利、執金剛等或餘聖天現前，摩頂唱言：『善哉行者！應當稽首作禮，奉閼伽水。』即時得不忘菩提心三昧。又以如是身心輕安而誦習之，當得隨生心清淨、身清淨。置於耳上持之，當得耳根清淨。以阿字門作出入息，三時思惟，行者爾時能持壽命長劫住世。願囉闍等之所愛敬，即以訶字門作所應度者，授與鉢頭摩華，自持商佉而互相觀，即生歡喜。」

At that time, Vajrapāṇi said to the Buddha: "World-Honored One! Please speak further about these phrases of perfect enlightenment and accomplishment. When good men and women see this dharma, their minds attain joy, they dwell in peace and happiness, and do not harm the dharma realm. Why? World-Honored One! The dharma realm is what all Tathāgatas, Worthy Ones, and Perfectly Enlightened Ones call the inconceivable realm. Therefore World-Honored One! The bodhisattvas practicing the mantra path attain penetration of the dharma realm which cannot be analyzed or destroyed."

Having said this, the World-Honored One told the Secret Master Vajra-holder: "Excellent, excellent! Secret Master! You are excellent again, being able to ask the Tathāgata about such meaning. Listen carefully and contemplate well - I will now explain." The Secret Master said: "Yes, World-Honored One! I wish to hear it."

The Buddha told the Secret Master: "Use the gate of the letter A to accomplish this. Whether in a monastic dwelling, mountain cave, or pure chamber, pervade all parts with the letter A while reciting three lakhs of times. Then at the full moon, make offerings with everything available. When Samantabhadra Bodhisattva, Mañjuśrī, Vajra-holders and other holy deities appear before you, they will touch your crown and proclaim: 'Excellent, practitioner! You should bow in reverence and offer ritual water.' At that time, you will attain the samādhi of not forgetting bodhicitta."

"Furthermore, with such physical and mental ease, recite and practice it. You will attain purity of mind and body with each rebirth. Place it above the ear and maintain it, and you will attain purity of the ear faculty. Using the gate of the letter A, make it your inhalation and exhalation, contemplating it at the three times. At that time the practitioner can maintain their lifespan and dwell in the world for long kalpas. They will be loved and respected by kings and others. Using the gate of the letter HA for those who should be liberated, give them lotus flowers, hold a conch shell yourself, and as you gaze at each other, joy will arise."

爾時毘盧遮那世尊復觀一切大會，告執金剛祕密主言：「金剛手！有諸如來意生，作業戲行舞，廣演品類，攝持四界安住心王等同虛空，成就廣大見非見果，出生一切聲聞及辟支佛、諸菩薩位，令真言門修行諸菩薩一切希願皆悉滿足，具種種業，利益無量眾生。汝當諦聽，善思念之，吾今演說。祕密主！云何行舞而作一切廣大成壞果？持真言者一切親證耶？」爾時世尊而說偈言：

At that time, World-Honored One Vairocana again observed the great assembly and told Vajrapāṇi the Secret Master: "Vajra-holder! There are mind-born manifestations of the Tathāgatas, performing activities, play and dance, broadly demonstrating various kinds, maintaining the four realms with the king of mind dwelling equal to space, accomplishing vast visible and invisible fruits, giving rise to all levels of śrāvakas, pratyekabuddhas and bodhisattvas, fulfilling all hopes and wishes of bodhisattvas practicing the mantra path, possessing various activities, benefiting countless beings. You should listen carefully and contemplate well what I now expound. Secret Master! How does the dance create all vast fruits of accomplishment and destruction? Do all mantra holders directly realize this?" At that time the World-Honored One spoke these verses:

行者如次第，　　 先作自真實， 如前依法住，　　 正思念如來，

The practitioner, following the sequence, First establishes self-truth, As before, dwells according to dharma, Correctly contemplating the Tathāgata.

阿字為自體，　　 并置大空點， 端嚴遍金色，　　 四角金剛標。

The letter A as one's essence, Along with the great space point placed above, Dignified and pervaded with golden color, With vajra marks at the four corners.

於彼中思念，　　 一切處尊佛， 是諸正等覺，　　 說自真實相。

Within that, contemplate The honored Buddhas in all places, These perfectly enlightened ones Teach the characteristics of self-truth.

修行不疑慮，　　 自真實相生， 當得為世間，　　 一切眾利樂。

Practicing without doubt or hesitation, The characteristics of self-truth arise, One shall become for the world A source of all benefits and happiness.

具廣大希有，　　 住於如幻句， 無始時宿殖，　　 無智諸有迫，

Possessing vast rare qualities, Dwelling in illusion-like phrases, From beginningless time the seeds planted, The ignorant are pressed by existence.

行者成等引，　　 一切皆消除。 若觀於彼心，　　 無上菩提心，

When the practitioner achieves samādhi, All [obstacles] are eliminated. If one contemplates that mind, The supreme bodhicitta,

持真言業故，　　 於淨非淨果， 應理常無染，　 如蓮出淤泥，

Due to maintaining mantra activity, Regarding pure and impure fruits, One remains naturally unstained according to principle, Like a lotus emerging from mud.

何況於自體，　　 得成仁中尊。」

How much more so regarding one's own essence, Achieving [the state of] the Honored One among humans.

爾時毘盧遮那世尊又復住於降伏四魔金剛戲三昧，說降伏四魔、解脫六趣滿足一切智智金剛字句：

At that time, World-Honored One Vairocana again entered into the Vajra Play Samadhi of Subduing the Four Maras, and spoke the vajra phrases for subduing the four maras, liberating the six destinies, and fulfilling all-knowing wisdom:

「南麼三曼多勃馱喃(一)　阿(去急呼)味囉𤙖欠。」

“Namo samanta buddhānāṃ (1) amṛta hūṃ khaṃ”

[Homage to all Buddhas! Nectar (amṛta) hūṃ khaṃ!]

時金剛手祕密主等諸執金剛，普賢等諸菩薩，及一切大眾，得未曾有開敷眼，稽首一切薩婆若而說偈言：

At that time, Vajrapāṇi the Secret Master and all the Vajra-holders, along with Samantabhadra and other bodhisattvas, and the entire great assembly, attained an unprecedented opening of their eyes, and bowing to the All-Knowing One, spoke these verses:

此諸佛菩薩，　　 救世諸庫藏， 由是一切佛，　　 菩薩救世者，

These Buddhas and Bodhisattvas Are treasuries saving the world. Through them all Buddhas, Bodhisattvas who save the world,

及與因緣覺，　　 聲聞害煩惱， 能遍所行地，　　 起種種神通。

Along with pratyekabuddhas And śrāvakas who destroy afflictions, Can pervade all grounds of practice And manifest various supernatural powers.

彼得無上智，　　 正覺無上智， 是故願廣說，　　 此教諸方便，

They attain supreme wisdom, Perfect enlightenment's supreme wisdom. Therefore I wish to broadly explain The skillful means of these teachings,

及與布想等，　　 種種眾事業。 諸志求大眾，　　 無上真言行，

Along with contemplations And various activities. All great assemblies seeking with determination The supreme mantra practice,

見法安住者，　　 當得歡喜住。」

Those who see the Dharma and dwell in peace Shall attain joyful dwelling.

說如是偈已，　　 大日世尊言：

Having spoken these verses, The World-Honored One Mahāvairocana said:

普皆應諦聽，　　 一心住等引， 大金剛地際，　　 時加持下身， 為說此法故，　　 而現菩提座。

"All should listen attentively, With one-pointed mind dwelling in samādhi. At the great vajra ground's boundary, At this time empowering the lower body, To teach this Dharma, He manifested the seat of enlightenment."

最勝阿字同，　　 大因陀羅輪， 當知內外等，　　 金剛漫茶羅， 中思惟一切，　　 說名瑜伽座。

The supreme A-letter is equal To the great wheel of Indra Know that the inner and outer vajra maṇḍalas are the same. Contemplating everything within it is called the yoga seat.

阿字第一命，　　 是為引攝句， 常安大空點，　　 能攝授諸果。

The A-letter is the prime life-force, This is the drawing-in phrase. Always establish the great space point, Which can bestow all fruits.

行者於一月，　　 結金剛慧印， 三時作持誦，　　 摧毀無智城， 得不動堅固，　　 天脩羅莫壞， 乃至隨自意，　　 增益事成就。

For one month the practitioner Forms the vajra wisdom mudra, performing recitation three times daily, destroying the city of ignorance. They attain unshakeable firmness That even devas and asuras cannot destroy, and, according to their will, accomplish increasing benefits

行者一切常，　　 漫茶羅中作， 金色光明身，　　 上持髮髻冠， 正覺住三昧，　　 名大金剛句。

The practitioner always acts Within the maṇḍala With a golden light-radiating body Crowned with a hair-knot, the perfectly enlightened one dwelling in samadhi - This is called the great vajra phrase.

金剛蓮華刀，　　 素鵝及金地， 真陀末尼寶，　　 是等眾器物， 觀大因陀羅，　　 而作諸悉地。

Vajra, lotus, sword, White goose and golden ground, Cintamani jewel And other such implements - Observe the great Indra While performing various siddhis.

今說攝持法，　　 一切一心聽。

Now I will explain the sustaining method, Everyone listen with single mind.

行者一緣想，　　 八峯彌盧山， 上觀妙蓮華，　　 立金剛智印。

The practitioner visualizes one-pointedly Mount Meru with eight peaks, Above observing a wondrous lotus, Forming the vajra wisdom seal.

瑜伽者於上，　　 字門威焰光， 而用置其頂，　　 安住不傾動。

The yogi above With syllable-gate's majestic flame-light Places it upon their crown, Dwelling stable without wavering.

百轉所持藥，　　 行者應服之， 先世業生疾，　　 是等悉除愈。

The hundred-times-processed medicine The practitioner should consume. Illnesses born from past life karma Will all be cured and healed.

佛子應復聽，　　 第一嚩字門， 雪乳商佉色，　　 而自臍中起，

Buddha's children should further listen: The first syllable-gate VA Color of snow, milk and conch shell, Arises from the navel center.

鮮白蓮華臺，　　 而於彼中住， 甚深寂然定，　　 秋夕素月光。

On a fresh white lotus platform Dwelling within it In extremely deep tranquil samadhi, Like autumn evening's pure moonlight.

如是漫茶羅，　　 諸佛說希有， 思惟以純白，　　 輪圓成九重，

Such a mandala The Buddhas say is rare and marvelous. Contemplate it pure white, A circular wheel of nine layers.

住於霏霧中，　　 除一切熱惱， 淨乳猶珠鬘，　　 水精與月光，

Dwelling in misty fog, Removing all burning afflictions, Pure milk like a string of pearls, Crystal and moonlight

普遍而流注，　　 一切處充滿。 行者心思惟，　　 出離諸障毒，

Universally flowing forth, Filling all places completely. The practitioner contemplates in mind, Emerging from all hindering poisons.

如是於圓壇，　　 等引作成就。

Thus in the circular altar, In concentration accomplish attainments.

乳酪生熟酥，　　 頗胝迦珠鬘， 藕水等眾物，　　 次第成悉地。

With milk, yogurt, fresh and clarified butter, Crystal bead garlands, Lotus water and various items, Gradually accomplish siddhis.

當得無量壽，　　 應現殊特身， 一切患除息，　　 天人咸愛敬， 多聞成總持，　　 善慧淨無垢，

One will attain infinite life, Manifest an extraordinary body, All afflictions cease, Devas and humans all love and respect one, Attain vast learning and total retention, Good wisdom pure and stainless.

由斯作成就，　　 速證悉地果， 是名寂災者，　　 吉祥漫茶羅。

Through this accomplishment, Quickly realize the fruit of siddhi. This is called the disaster-pacifying Auspicious maṇḍala.

第一攝持相，　　 安以大空點， 囉字勝真實，　　 佛說火中上， 所有眾罪業，　　 應受無擇報。 瑜祇善修者，　　 等引皆消除，

The first characteristic of containment Is established with the great space point. The letter RA is supreme truth, Buddha said it is supreme among fires. All karmic sins That should receive inevitable retribution - For yogis who practice well, In concentration all are eliminated.

所住三角形，　　 悅意遍形赤， 寂然周焰鬘，　　 三角在其心。 相應觀彼中，　　 囉字大空點， 智者如瑜伽，　　 以此成眾事，

Dwelling in triangular form, Pleasing and entirely red, Tranquil with surrounding flame garland, Triangle in its heart. Correspondingly observe within it The letter RA with great space point. The wise one through yoga Accomplishes all matters with this.

日曜諸眷屬，　　 及作一切火， 攝取發怨對，　　 消枯眾支分， 是等所應作，　　 皆於智火輪。

The Sun deity's retinue And all fire-related matters, Subduing and arousing enemies, Withering various limbs - All such actions that should be done Are all within the wisdom fire wheel.

訶字第一實，　　 風輪之所生， 及與因業果，　　 諸種子增長， 彼一切摧壞，　　 并以大空點。

The letter HA is the primary truth, Born from the wind wheel. Along with karmic causes and effects, All seeds increasing - All these are destroyed Together with the great space point.

今說彼色像，　　 深玄大威德， 示現暴怒形，　　 焰鬘普周遍。

Now I will speak of that form, Deep and mysterious with great majesty, Manifesting a wrathful appearance, With garlands of flames pervading everywhere.

住漫茶羅位，　　 智者觀眉間， 深青半月輪，　　 吹動幢幡相，

Dwelling in the maṇḍala position, The wise one observes between the eyebrows A deep blue crescent moon disk, With moving banners and flags.

而於彼中想，　　 最勝訶字門。 住彼漫茶羅，　　 成就所應事，

Within that, visualize The supreme syllable-gate HA. Dwelling in that maṇḍala, Accomplish what should be done.

作一切義利，　　 應現諸眾生， 不捨於此身，　　 逮得神境通，

Performing all beneficial acts, Manifesting for all beings. Without abandoning this body, Attaining supernatural powers,

遊步大空位，　　 而成身祕密， 天耳眼根淨，　　 能開深密處，

Walking in the great space position, Accomplishing body secrets, Divine ear and eye faculties purified, Able to open deep secret places.

住此一心壇，　　 而成眾事業， 菩薩大名稱。　　 初坐菩提場，

Dwelling in this single-mind altar, Accomplishing various works, The greatly renowned Bodhisattva. First sitting at the bodhi site,

降伏魔軍眾，　　 諸因不可得， 因無性無果。　　 如是業不生，

Subduing Mara's armies, All causes cannot be found, Causes without nature have no fruit. Thus karma does not arise.

彼三無性故，　　 而得空智慧， 大德正遍知，　　 宣說於彼色。

Because those three have no nature, One attains wisdom of emptiness. The Great Virtuous Perfect Knower Proclaims about that form.

佉字及空點，　　 尊勝虛空空， 兼持慧刀印，　　 所作速成就。

The letter KHA and space point, Supreme emptiness of space, Also holding wisdom sword mudra, What is done is quickly accomplished.

法輪及羂索，　　 朅伽那刺遮， 并目竭嵐等，　　 不久成斯句。」

Dharma wheel and noose, Khaḍga (sword) and nārāca (arrow), Along with mudgala (hammer) and others, These phrases are soon accomplished.

爾時毘盧遮那世尊觀大眾會，告執金剛祕密主而說偈言：

At that time, World-Honored One Vairocana observed the great assembly and spoke these verses to Vajrapāṇi the Secret Master, saying:

若於真言門，　　 修行諸菩薩， 阿字為自身，　　 內外悉同等，

For bodhisattvas Practicing the mantra path, The letter A is one's own body, Inner and outer completely equal.

諸義利皆捨，　　 等礫石金寶， 遠離眾罪業，　　 及與貪瞋等， 當得俱清淨，　　 同諸佛牟尼， 能作諸利益，　　 離一切諸過。

All benefits are relinquished, Like pebbles equal to golden treasures. Far removed from all karmic sins And from greed and anger too, One will attain complete purity, Equal to all Buddha-munis, Able to benefit others, Free from all faults.

復次於嚩字，　　 行者依瑜伽， 解作業儀式，　　 利益眾生故，

Next with the letter VA, The practitioner follows yoga, Understanding ritual procedures For benefiting sentient beings.

內身救世者，　　 一切皆如是， 心水湛盈滿，　　 潔白猶雪乳， 當生決定意，　　 出於一切身， 悉遍諸毛孔，　　 流注極清淨，

The inner savior of worlds - All are thus like this. The mind's water, pristine and full, Pure white like snow and milk, Should give rise to determined intent, Emerging from the entire body, Pervading all pores, Flowing extremely pure.

從此內充溢，　　 遍滿於大地， 以是悲愍水，　　 觀世苦眾生。

From this internal fullness, Spreading throughout the earth, With this water of compassion, Observe suffering beings.

諸有飲用者，　　 或復身所觸， 一切皆決定，　　 得成就菩提。

Those who drink of it Or whose bodies touch it Will all definitely Achieve enlightenment.

思惟在等引，　　 一切囉字門， 周輪生焰光，　　 寂然而普照，

Contemplating in samadhi All the RA syllable gates, Wheels emanating flame-light, Tranquilly illuminating everywhere.

瑜祇光外轉，　　 而遍一切處。 利世隨樂欲，　　 行者起神通，

The yogi's light revolves outward, Pervading all places. Benefiting the world according to desires, The practitioner manifests supernatural powers.

上身囉字門，　　 嚩字臍輪中， 出火而降雨，　　 俱時而應現。

The RA syllable gate in the upper body, The VA syllable in the navel chakra, Emitting fire and sending down rain, Both manifesting simultaneously.

地獄極寒苦，　　 囉字能消除， 嚩字蠲熾然，　　 住真言法故。

For the extreme cold suffering of hell, The RA syllable can eliminate it. The VA syllable removes burning torment, Through dwelling in the mantra dharma.

囉字為下身，　　 訶字為幖幟， 作業速成就，　　 救重罪眾生，

The RA syllable for the lower body, The HA syllable as the sign, Quickly accomplishing activities, Saving beings of grave sins.

住大因陀羅，　　 作水龍事業， 一切攝除等，　　 真言者勿疑。

Dwelling in great Indra, Performing water-dragon works, All gathering and removing - Mantra practitioners should not doubt.

風遍一切處，　　 一切悉開壞， 此種種雜類，　　 各各眾事業， 色漫茶羅中，　　 依法而作之。

Wind pervades all places, Everything opens and dissolves. These various mixed categories, Each with their many activities, Within the colored mandala, Are performed according to dharma.

觸心而念持，　　 逮得意根淨， 輕舉習經行，　　 中誦獲神足。

Touch the heart while maintaining mindfulness, Thus attaining purification of the mind-faculty. Lightly practicing walking meditation, Reciting in the middle gains supernatural powers.

宴坐觀阿字，　　 想在於耳根， 念持滿一月，　　 當得耳清淨。」

Sitting quietly contemplating the letter A, Visualize it at the ear-faculty root. Maintaining mindfulness for a full month, One will attain purified hearing.

「祕密主！如是等意生悉地句，祕密主！觀此無有形色種種雜類眾行生，於思念頃纔轉誦之，能作如是一切善業種子。復次祕密主！如來無所不作，於真言門修行諸菩薩同於影像，隨順一切處、隨順一切真言心悉住其前，令諸有情咸得歡喜，皆由如來無分別意離諸境界。」而說偈言：

O Secret Master! Such mind-created siddhi phrases - O Secret Master! Observe that these various types of practices arise without form or color. In just a moment of contemplation when recited, they can create seeds of all good karma. Furthermore, Secret Master! The Tathagata leaves nothing undone. For bodhisattvas practicing the mantra path, they are like reflections, according with all places and dwelling before all mantra hearts in accordance, causing all sentient beings to attain joy - all because of the Tathagata's non-discriminating mind that transcends all realms."

And then he spoke these verses...

無時方造作，　　 離於法非法， 能授悉地句，　　 真言行發生，

Without time or place of creation, Beyond dharma and non-dharma, Able to bestow the siddhi phrases, The mantra practice arises.

是故一切智，　　 如來悉地果， 最為尊勝句，　　 應當作成就。」

Therefore the all-knowing wisdom, The Tathagata's siddhi fruit, Is the most supreme phrase - One should accomplish it.

成就悉地品第七

Chapter 7: Accomplishing Siddhi (Attainments)

時吉祥金剛，　　 奇特開敷眼， 手轉金剛印，　　 流散如火光，

At that time, the Auspicious Vajra, With extraordinary opened eyes, Turned the vajra mudra with his hands, Dispersing light like flames.

其明普遍照，　　 一切諸佛剎， 微妙音稱歎：　　 「法自在牟尼，

Its radiance universally illuminated All Buddha lands. With subtle, wondrous voice he praised: "O Dharma-sovereign Muni,

說諸真言行。　　 彼行不可得， 真言從何來？　　 所去至何所？

You teach the practices of mantras. Yet these practices cannot be grasped - Where do mantras come from? Where do they go?

諸佛說如是，　　 更無過上句， 一切法歸趣，　　 如眾流赴海。」

All Buddhas teach thus: There are no phrases beyond these. All dharmas return to this, Like streams flowing to the sea."

如是說已，世尊告執金剛祕密主言：

「摩訶薩意處，　　 說名漫茶羅， 諸真言心位，　　 了知得成果。

The Mahāsattva's mind-ground Is called the maṇḍala. The heart positions of all mantras Are known to yield fruits.

諸有所分別，　　 悉皆從意生， 分辯白黃赤，　　 是等從心起。

All discriminations Arise entirely from mind; Distinguishing white, yellow, red - These all arise from mind.

決定心歡喜，　　 說名內心處， 真言住斯位，　　 能授廣大果。

The determined joyful mind Is called the inner mind-ground; Mantras dwelling in this position Can bestow vast fruits.

念彼蓮華處，　　 八葉鬚蘂敷， 華臺阿字門，　　 焰鬘皆妙好， 光暉普周遍，　　 照明眾生故，

Contemplate that lotus place, Eight petals with stamens spread, The lotus platform's A-syllable gate, Flame garlands all wondrous, Light radiating everywhere To illuminate beings.

如合會千電，　　 持佛巧色形， 深居圓鏡中，　　 應現諸方所， 猶如淨水月，　　 普現眾生前， 知心性如是，　　 得住真言行。

Like a gathering of thousand lightnings, Holding Buddha's skillful colored form, Dwelling deep in the round mirror, Manifesting in all directions, Like the moon in pure water, Appearing before all beings. Knowing mind-nature thus, One can dwell in mantra practice.

次於其首上，　　 頂會交際中， 標以大空點，　　 而思惟暗字， 妙好淨無垢，　　 如水精月電，

Next above on the crown, At the meeting point intersection, Mark with the great space point And contemplate the syllable AṂ, Wondrously pure and stainless Like crystal, moon and lightning.

說寂靜法身，　　 一切所依持， 諸真言悉地，　　 能現殊類形， 得天樂解脫，　　 逮見如來句。

This is called the tranquil dharmakāya, The support of all things. All mantra siddhis Can manifest various forms, Attaining heavenly joy and liberation, Seeing the Tathāgata's phrases.

囉字為眼界，　　 輝燭猶明燈， 俛頸小低頭，　　 舌近於齶間，

The syllable RA forms the eye realm, Shining like a bright lamp. Slightly bow the head and neck, Tongue near the palate.

而以觀心處，　　 當心現等引， 無垢妙淨清，　　 圓鏡常現前。

While observing the mind-ground, The heart manifests samādhi. Stainless, wonderfully pure and clear, The round mirror ever present.

如是真實心，　　 古佛所宣說， 照了心明達，　　 諸色皆發光。

Such is the true mind As proclaimed by ancient Buddhas. Understanding the mind becomes clear, All forms emit light.

真言者當見，　　 正覺兩足尊， 若見成悉地，　　 第一常恒體。

The mantra practitioner should see The Perfectly Enlightened Honored One. Seeing accomplishes siddhi, The prime eternal essence.

從此次思惟，　　 轉此囉字門， 邏字大空點，　　 置之於眼位， 見一切空句，　　 得成不死句。

From this, next contemplate Transforming this RA-syllable gate. The LA syllable with great space point Place it in the eye position. Seeing all empty phrases, One attains the deathless phrase.

若欲廣大智，　　 或起五神通， 長壽童子身，　　 成就持明等， 真言者未得，　　 由不隨順之。

If one desires vast wisdom Or manifests the five supernatural powers, Long-lived youthful form, Accomplishing vidyādhara and such - The mantra practitioner has not attained these Because they did not follow accordingly.

真言發起智，　　 是最勝實知， 一切佛菩薩，　　 救世之庫藏。

Mantras give rise to wisdom, This is supreme true knowledge, The treasury of all Buddhas and Bodhisattvas For saving the world.

由是諸正覺，　　 菩薩救世者， 及諸聲聞等，　　 遊陟他方所，

Through this all the perfectly enlightened ones, Bodhisattvas who save the world, And all the śrāvakas Travel to other realms.

一切佛剎中，　　 皆作如是說， 故得無上智，　　 佛無過上智。」

In all Buddha lands They all teach thus, Therefore attaining supreme wisdom - The Buddha's unsurpassed wisdom.

轉字輪漫茶羅行品第八

Chapter 8: The Practice of the Rotating Syllable Wheel Maṇḍala

爾時毘盧遮那世尊觀察一切大會，以修習大慈悲眼觀察眾生界，住甘露王三昧。時佛由是定故，復說一切三世無礙力明妃曰：

At that time, the World-Honored One Vairocana observed the entire great assembly and, with eyes cultivated through great loving-kindness and compassion, observed the realm of sentient beings, dwelling in the King of Amrita Samadhi. Then, due to this state of concentration, the Buddha spoke the vidyā queen of unobstructed power across the three times, saying:

「怛姪他伽伽娜三迷(一)　阿鉢囉(二合)底(丁以反)三迷(二)　薩婆怛他(引)蘗多三麼哆弩蘗帝(三)　伽伽那三摩(四)　嚩囉落吃灑(二合)嬭(平)(五)　莎訶(六)

“Tadyathā gaganasame (1) Apratisame (2) Sarva tathāgata samanugate (3) Gaganasamā (4) Vara lakṣaṇe (5) Svāhā (6)

[Thus: Like space/sky, Unequaled, Attained by all Tathagatas, Equal to space, With excellent marks, So be it!]

「善男子！以此明妃如來身無二境界而說偈言：

Good son! Through this vidyā queen (mantra), regarding the non-dual realm of the Tathāgata's body, he spoke these verses saying:

由是佛加持，　　 菩薩大名稱， 於法無罣礙，　　 能滅除眾苦。

Through the Buddha's empowerment, The bodhisattva of great renown Is unobstructed in the Dharma, And can eliminate all suffering.

時毘盧遮那世尊尋念諸佛本初不生，加持自身及與持金剛者，告金剛手等上首執金剛言：「善男子！諦聽轉字輪漫茶羅行品。真言門修行諸菩薩，能作佛事普現其身。」爾時執金剛從金剛蓮華座旋轉而下，頂禮世尊而讚歎言：

At that time, World-Honored One Vairocana, contemplating the original unborn nature of all Buddhas, empowered himself and the Vajra-holders, and told Vajrapāṇi and the other foremost Vajra-holders: "Good sons! Listen carefully to the Chapter on the Practice of the Rotating Syllable Wheel Maṇḍala. The bodhisattvas who practice the mantra path can perform Buddha's work and universally manifest their bodies."

At that time, the Vajra-holder descended from his vajra lotus seat with a turning motion, bowed his head to the World-Honored One and spoke words of praise saying:

歸命菩提心！　　 歸命發菩提！ 稽首於行體，　　 地波羅蜜等， 恭禮先造作，　　 歸命證空者。」

I take refuge in bodhicitta! I take refuge in generating bodhi! I bow to the essence of practice, The perfections of stages and such, I respectfully honor the original creation, I take refuge in those who realize emptiness!

祕密主如是歎已，而白佛言：「惟願法王哀愍護念我等而演說之，為利益眾生故、如所說真言修圓滿故。」如是說已，毘盧遮那世尊告執金剛祕密主言：

After speaking these praises, the Secret Master said to the Buddha: "I pray that the Dharma King, with compassion and mindful protection for us, will expound this for the benefit of sentient beings and for the perfection of mantra practice as taught." Having said this, World-Honored One Vairocana addressed Vajrapāṇi the Secret Master, saying:

我一切本初，　　 號名世所依， 說法無等比，　　 本寂無有上。」

I am the primordial origin of all, Named as that upon which the world depends, Teaching dharma beyond compare, Originally tranquil, none superior.

時佛說此伽他，如是而作加持。以加持故，執金剛者及諸菩薩能見勝願佛菩提座，世尊猶如虛空無戲論無二行瑜伽相。是業成熟，即時世尊身諸支分皆悉出現是字，於一切世出世間、聲聞緣覺靜慮，思惟勤修成就悉地，皆同壽命、同種子、同依處、同救世者。

When the Buddha spoke this gāthā, he performed empowerment in this way. Due to this empowerment, the Vajra-holders and all bodhisattvas were able to see the supreme vow Buddha's bodhi seat, with the World-Honored One's yoga characteristics being like space - free from conceptual elaboration and non-dual practice. This karma ripened, and immediately from all parts of the World-Honored One's body these syllables appeared. For all worldly and transcendent [practices], for śrāvakas' and pratyekabuddhas' meditation, those who contemplate and diligently cultivate to accomplish siddhis all share the same lifespan, same seed, same foundation, and same world-savior status.

「南麼三曼多勃馱喃(一)　阿

"Namo samanta buddhānāṃ (1) A

[Homage to all Buddhas - A]

「善男子！此阿字，一切如來之所加持。真言門修菩薩行諸菩薩，能作佛事普現色身，於阿字門一切法轉。是故祕密主！真言門修菩薩行諸菩薩，若欲見佛、若欲供養、欲證發菩提心、欲與諸菩薩同會、欲利益眾生、欲求悉地、欲求一切智智者，於此一切佛心當勤修習。」

Good sons! This letter A is empowered by all Tathagatas. The bodhisattvas practicing the path of mantras can perform Buddha's work and universally manifest form bodies, with all dharmas turning within the gate of the letter A. Therefore Secret Master! For bodhisattvas practicing the path of mantras who wish to see the Buddha, wish to make offerings, wish to realize and generate bodhicitta, wish to gather together with all bodhisattvas, wish to benefit beings, wish to seek siddhis, wish to seek the wisdom of all wisdoms - they should diligently practice this heart of all Buddhas.

爾時毘盧遮那世尊復決定說大悲藏生漫茶羅王敷置聖天之位三昧神通真言行不思議法。「彼阿闍梨先住阿字一切智門，持修多羅稽首一切諸佛，東方申之，旋轉而南以及西方，周於北方。次作金剛薩埵，以執金剛加持自身，或以彼印或以嚩字入於內心，置漫茶羅。如是第二漫茶羅，亦本寂加持自身故，無二瑜伽形、如來形、空性形。次捨所行道二分聖天處，遠離三分，住如來位。東方申修多羅，周匝旋轉。所餘二漫茶羅，亦當以是方便作諸事業。復以大日加持自身，念廣法界而布眾色。真言者應以潔白為先。」說伽陀曰：

At that time, the World-Honored One Vairocana again definitively explained the inconceivable Dharma of mantra practice with supernatural powers of samādhi for arranging the positions of holy deities in the Great Compassion Treasury Birth Maṇḍala King. "The ācārya should first dwell in the gate of omniscience of the letter A, hold the measuring cord while bowing to all Buddhas, extending it to the east, then turning south and west, completing the circuit in the north. Next, visualize Vajrasattva, using the vajra to empower oneself - either with that mudra or with the letter VA entering the inner heart, establish the maṇḍala. For the second maṇḍala likewise, due to the original tranquility empowering oneself, there is no duality in the yoga form, Tathāgata form, or emptiness form. Next, abandoning the two portions of the path walked before at the holy deities' place, distancing from the three portions, dwell in the Tathāgata's position. Extend the measuring cord to the east, turning in a complete circle. For the remaining two maṇḍalas, also use this skillful means to perform all activities. Again use Mahāvairocana to empower oneself, contemplate the vast dharma realm while arranging the various colors. The mantra practitioner should use pure white first." He then spoke these verses:

以此淨法界，　　 淨除諸眾生， 自體如如來，　　 遠離一切過。

With this pure dharma realm, Purify all beings, One's body like the Tathagata, Far removed from all faults.

如是而觀想，　　 思惟囉字門， 寂然光焰鬘，　　 淨月商佉色。

Thus visualize and contemplate The gate of the letter RA, A tranquil garland of light flames, Pure as the moon and conch shell color.

第二布赤色，　　 行者當憶持， 思惟字明照，　　 本無大空點， 煥炳初日輝，　　 最勝無能壞。

Second, spread red color, The practitioner should remember, Contemplate the letter's bright illumination, Originally empty with the great space point, Brilliant like the first rays of sun, Supreme and indestructible.

第三真言者，　　 次運布黃色， 定意迦字門，　　 當隨於法教。

Third, for the mantra practitioner, Next spread yellow color, Focus mind on the KA syllable gate, Following the dharma teachings.

身相猶真金，　　 正受害諸毒， 光明遍一切，　　 金色同牟尼。

Body form like true gold, In proper samadhi destroying all poisons, Light pervading everywhere, Golden-colored like the Muni.

次當布青色，　　 超度於生死， 思惟麼字門，　　 大寂菩提座， 身色如虹霓，　　 除一切怖畏。

Next should spread blue color, Transcending birth and death, Contemplate the MA syllable gate, The great tranquil bodhi seat, Body colored like a rainbow, Removing all fears.

最後布黑色，　　 其彩甚玄妙， 思惟訶字門，　　 周遍生圓光，

Finally spread black color, Its hue most profound and subtle, Contemplate the HA syllable gate, Emanating circular light all around,

如劫災猛焰，　　 寶冠舉手印， 能怖一切惡，　　 降伏諸魔軍。」

Like fierce flames of cosmic destruction, With jeweled crown and raised hand mudra, Able to terrify all evil, Subduing all demon armies.

爾時世尊毘盧遮那從三昧起，住於無量勝定。佛於定中顯示遍一切無能害力明妃於一切如來境界中生。其明曰：

At that time, World-Honored One Vairocana arose from samadhi and dwelled in immeasurable supreme concentration. Within this concentration, the Buddha manifested the all-pervading invincible power vidyā queen who is born within the realm of all Tathagatas. The vidyā says:

「南麼薩婆怛他(引)蘖帝弊(毘也反)(一)　薩婆目契弊(同上)(二)　阿娑迷(三)　鉢囉迷(四)　阿者麗(五)　伽伽泥薩麼(二合)囉嬭(平)(六)　薩婆怛羅(引二合)弩蘖帝(七)　莎訶(八)

Namo sarva tathāgatebhyo (1) sarva-mukhebhyo (2) asame (3) prame (4) acale (5) gagana-smaraṇe (6) sarvatrānugate (7) svāhā (8)

[Homage to all Tathagatas! (1) To all faces/aspects (2), O Unequaled One (3), Supreme One (4), Immovable One (5), Sky-Remembering One (6), All-Pervading One (7), svāhā! (8)]

「次調彩色，頂禮世尊及般若波羅蜜，持此明妃八遍。從座而起，旋繞漫茶羅，入於內心，以大慈大悲力念諸弟子。阿闍梨復以羯磨金剛薩埵加持自身，以嚩字門及施願金剛已，當畫大悲藏生大漫茶羅。彼安祥在於內心而造大日世尊，坐白蓮華首戴髮髻，鉢吒為裙，上被綃縠，身相金色周身焰鬘；或以如來頂印、或以字句謂阿字門。東方一切諸佛，以阿字門及大空點。伊舍尼方一切如來母虛空眼，應書伽字。火天方一切諸菩薩，畫真陀摩尼寶或置迦字。夜叉方觀世自在，蓮華印，并畫一生補處菩薩眷屬，或作娑字。焰摩方，越三分位置金剛慧印，持金剛祕密主并眷屬，或書嚩字。彼復棄三分位，畫一切諸執金剛印；或書字句，所謂𤙖字。次涅哩底方，於大日如來下，作不動尊坐於石上，手持羂索慧刀，周匝焰鬘擬作障者，或置彼印，或書字句所謂唅字。風天方，降三世尊摧大障者，上有光焰，大勢威怒猶如焰摩，其形黑色，於可怖中極令怖畏，手轉金剛。或作彼印，或書字句所謂訶字(長聲)。次於四方畫四大護。帝釋方名無畏結護者，金色白衣，面現少忿怒相，手持檀茶或作彼印，或置字句所謂作嚩字。夜叉方，名壞諸怖結護者，白色素衣，手持朅伽并布光焰，能壞諸怖；或畫彼印，或置字句所謂嚩字。龍方，名難降伏結護者，亦如無憂華色，被朱衣，面像微笑，在光焰中而觀一切眾會；或置彼印，或置字句所謂索字。焰摩方，名金剛無勝結護者，黑色玄衣，毘俱胝形，眉間浪文，上戴髮冠，自身威光照眾生界，手持檀茶，能壞大為障者；或作彼印，或置字句所謂吃讖(二合)字，及一切眷屬使者，皆坐白蓮華上。真言者如是敷置已，次當出外，於第二分畫釋迦種牟尼王，被袈裟衣，三十二導師相，為說最勝教，施一切眾生無畏故；或袈裟鉢印，或以字句所謂婆字。次於外漫茶羅，以法界性加持自身，發菩提心，彼捨三分位，當三作禮，心念大日世尊，如前調色。於第三分，帝釋方，作施願金剛童子形，三昧手持青蓮華，上置金剛慧杵，以諸瓔珞而自莊嚴，上妙綃縠為裙，極輕細者用為上服，身欝金色，頂有五髻；或置密印，或置字句。真言曰：

Next, prepare the colors. Bow to the World-Honored One and the Prajñāpāramitā, and recite this vidyā queen eight times. Rise from your seat, circumambulate the maṇḍala, enter into your inner heart, and with the power of great loving-kindness and compassion, contemplate the disciples. The ācārya then empowers themselves with the karma Vajrasattva, and using the syllable VA and the wish-granting vajra, should draw the Great Compassion Treasury Birth Great Maṇḍala.

At its peaceful center in the inner heart, create Mahāvairocana World-Honored One, seated on a white lotus, wearing a crown of hair-knots, with paṭa as skirt, wearing fine silk garments, body golden-colored surrounded by a garland of flames. Use either the Tathāgata crown mudra or the syllable A.

In the east, place all Buddhas with the syllable A and the great emptiness dot. In the Īśānī direction, place the Mother of all Tathāgatas Space-Eyes with the syllable GA. In the fire deity direction, place all bodhisattvas, drawing the cintāmaṇi jewel or placing the syllable KA. In the yakṣa direction, place Avalokiteśvara with the lotus mudra, along with the next-buddha-to-be bodhisattva retinue, or use the syllable SA.

In the Yama direction, beyond the three divisions place the vajra wisdom mudra, the Vajra Secret Master and retinue, or write the syllable VA. Further abandoning the three divisions, draw all the vajra-holding mudras, or write the syllable HŪṂ.

Next in the Nairṛti direction, below Mahāvairocana, create Acala seated on a rock, holding noose and wisdom sword, surrounded by a garland of flames appearing as an obstacle-maker, either place his mudra or write the syllable HAṂ. In the wind deity direction, place Trailokyavijaya the Great Obstacle Crusher, with flames above, greatly wrathful like Yama, black in form, most terrifying among the fearsome ones, hand turning a vajra. Either make his mudra or write the syllable HĀ (long sound).

Next draw the Four Great Protectors in the four directions. In Indra's direction place the Fearless Binding Protector, golden-colored in white robes, face showing slight wrathful expression, holding a staff or making his mudra, or placing the syllable VA. In the yakṣa direction, place the Destroyer of All Fears Binding Protector, white-colored in plain robes, holding a sword and emanating light rays, able to destroy all fears; either draw his mudra or place the syllable VA.

In the nāga direction, place the Hard-to-Subdue Binding Protector, colored like the aśoka flower, wearing vermillion robes, face showing a slight smile, observing all assemblies while in flames; either place his mudra or the syllable SA. In the Yama direction, place the Vajra Invincible Binding Protector, black-colored in dark robes, in Bhṛkuṭī form with wave-pattern between eyebrows, wearing a crown of hair, self-radiance illuminating the realm of beings, holding a staff, able to destroy great obstacles; either make his mudra or write the conjoint syllable KṢA, and all attendant messengers should be seated on white lotuses.

After the mantra practitioner has arranged these, next go outside and in the second division draw Śākyamuni King of the Śākya clan, wearing kāṣāya robes, with the thirty-two marks of a guide, teaching the supreme dharma to give fearlessness to all beings; either use the kāṣāya bowl mudra or write the syllable BHA.

Next in the outer maṇḍala, empower oneself with the dharmadhātu nature, generate bodhicitta, abandon the three divisions, make three prostrations, contemplate Mahāvairocana World-Honored One, and prepare colors as before. In the third division, in Indra's direction, create the wish-granting Vajra youth form, samādhi hand holding blue lotus with vajra wisdom scepter placed above, self-adorned with various necklaces, wearing extremely fine silk as skirt and upper garment, body saffron-colored, with five topknots on crown; either place the secret mudra or write the syllable. The mantra says:

「『南麼三曼多勃馱喃(一)　鑁』

“Namo samanta buddhānāṃ (1) VAṂ

[Homage to all Buddhas" followed by the seed syllable VAṂ]

「於其右邊，光網童子，一切身分皆悉圓滿，三昧手執持寶網，慧手持鉤；或置彼印，或書字句所謂染字。依焰摩方，除一切蓋障菩薩，金色髮冠，持如意寶；或畫彼印，或置字句所謂噁字(長聲)。夜叉方，地藏菩薩，色如鉢孕遇華，手持蓮華，以諸瓔珞莊嚴；或置彼印，或置字句所謂伊字。龍方，虛空藏，白色白衣，身有光焰，以諸瓔珞莊嚴，手持朅伽；或置彼印，或置字句所謂伊字(長聲)。

On its right side, the Light-Net Youth, perfect in all bodily features, holds a jeweled net with the samādhi hand and a hook with the wisdom hand; either place his mudra or write the syllable, namely the syllable RAṂ.

In the Yama direction, the Bodhisattva Remove All Hindrances, with golden hair crown, holding the wish-fulfilling jewel; either draw his mudra or place the syllable, namely the syllable AḤ (long sound).

In the yakṣa direction, Bodhisattva Kṣitigarbha, colored like a padma flower, holding a lotus, adorned with various necklaces; either place his mudra or place the syllable, namely the syllable I.

In the nāga direction, Ākāśagarbha, white-colored in white garments, body with light flames, adorned with various necklaces, holding a khaḍga sword; either place his mudra or place the syllable, namely the syllable Ī (long sound).

真言者宴坐，　　 安住於法界， 我即法界性，　　 而住菩提心。

The mantra practitioner sits in meditation, Dwelling in the dharma realm, I am the dharma realm nature, Abiding in bodhicitta.

向於帝釋方，　　 結金剛慧印， 次作金剛事，　　 慇懃修供養。

Facing Indra's direction, Form the vajra wisdom mudra, Next perform vajra activities, Diligently make offerings.

現諸佛救世，　　 三昧耶印等， 念一切方所，　　 三轉持真言。

Manifest all Buddhas who save the world, The samaya mudras and such, Mindful of all directions, Three times hold the mantras.

依法召弟子，　　 向壇而作淨， 授彼三自歸，　　 住勝菩提心。

According to dharma summon disciples, Face the altar and purify, Bestow the three refuges to them, Dwell in supreme bodhicitta.

當為諸弟子，　　 結法界性印， 次結法輪印，　　 一心同彼體。

For all disciples Form the dharma realm nature mudra, Next form the dharma wheel mudra, One mind united with that essence.

繒帛覆面門，　　 而起悲愍心， 令作不空手，　　 圓滿菩提故。

Cover their face with silk, And arouse compassionate mind, Make them perform the non-empty hand mudra, For the sake of perfect bodhi.

耳語而告彼，　　 無上正等戒， 次當為彼結，　　 正等三昧印。

Whisper and tell them The unsurpassed perfect precepts, Next form for them The perfect samadhi mudra.

授彼開敷花，　　 令發菩提意， 隨其所至處，　　 而教於學人。

Give them blooming flowers, Help them generate bodhicitta, Wherever they may go, Teach the students thus.

作如是要誓，　　 一切應傳授。」 具德持金剛。　　 又請白世尊：

Make such sacred vows, All should be transmitted. The virtuous Vajra-holder Again requested the World-Honored One:

「唯願仁中勝，　　 演說灌頂法。」

"I only wish the Supreme One among the Benevolent Would expound the empowerment dharma."

爾時薄伽梵，　　 安住於法界， 而告金剛手：　　 「一心應諦聽，

At that time the Bhagavan, Dwelling in the dharma realm, Told Vajrapāṇi: "Listen single-mindedly and carefully.

我說諸法教，　　 勝自在攝持。 師以如來性，　　 加持於自體，

I speak all dharma teachings, Supreme sovereign encompassing support. The teacher with Tathāgata nature Empowers their own body,

或復以密印，　　 次應召弟子， 令住法界性，　　 大蓮華王中。

Or with secret mudras, Next should summon disciples, Have them dwell in dharma realm nature Within the great lotus king.

以四大菩薩，　　 所加持寶瓶， 結支分生印，　　 而用灌其頂。

Using the four great bodhisattvas' Empowered precious vase, Form the limb-born mudra To anoint their crown.

髻中應授與，　　 大空暗字門， 心置無生句，　　 胸表無垢字，

In their topknot should be bestowed The great space dark syllable gate, In heart place the unborn phrase, On chest manifest the stainless letter,

或一切阿字，　　 髮髻金色光， 住白蓮華臺，　　 等同於仁者。」

Or all the letter A, Hair-topknot golden light, Dwelling on white lotus platform, Equal to the benevolent one."

密印品第九

Chapter Nine: Secret Mudras

爾時薄伽梵毘盧遮那觀察諸大眾會，告執金剛祕密主言：「祕密主！有同如來莊嚴具、同法界趣幖幟，菩薩由是嚴身故，處生死中巡歷諸趣，於一切如來大會以此大菩提幢而幖幟之，諸天、龍、夜叉、乾達婆、阿蘇囉、揭嚕茶、緊那囉、摩睺羅伽、人非人等敬而遶之受教而行。汝今諦聽，極善思念，吾當演說。」如是說已，金剛手白言：「世尊！今正是時。世尊！今正是時。」

At that time, the Bhagavān Vairocana observed the great assembly and told Vajrapāṇi the Secret Master: "Secret Master! There are adornments identical to the Tathāgata's and marks identical to the dharma realm's destinations. Because bodhisattvas adorn themselves with these, they travel through various destinies within birth and death. In all Tathāgata assemblies, they are marked with this great bodhi banner. The devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, humans and non-humans respectfully circumambulate it and follow its teachings. Listen carefully now and think deeply - I will explain this."

Having said this, Vajrapāṇi replied: "World-Honored One! Now is the time. World-Honored One! Now is the time."

爾時薄伽梵即便住於身無害力三昧。住斯定故，說一切如來入三昧耶遍一切無能障礙力無等三昧力明妃曰：

At that time, the Bhagavān immediately entered into the samādhi of the power of bodily non-harm. Due to dwelling in this concentration, he spoke the vidyā queen of all Tathagatas' entering into samaya, the unequaled samādhi power that pervades all and cannot be obstructed, saying:

「南麼三曼多勃馱喃(一)　阿三迷(二)　呾履(二合)三迷(三)　三麼曳(四)　莎訶(五)

「祕密主！如是明妃示現一切如來地，不越三法道界圓滿地波羅蜜。是密印相，當用定慧手作空心合掌，以定慧二虛空輪並合而建立之。頌曰：

此一切諸佛，　　 救世之大印， 正覺三昧耶，　　 於此印而住。』

「又以定慧手為拳，虛空輪入於掌中，而舒風輪，是為淨法界印。真言曰：

「『南麼三曼多勃陀喃(一)　達摩馱睹(二)　薩嚩(二合)婆嚩句痕(三)』

「復以定慧手，五輪皆等，迭翻相鉤，二虛空輪，首俱相向。頌曰：

「『是名為勝願，　　吉祥法輪印， 世依救世者，　　悉皆轉此輪。』

「真言曰：

「『南麼三曼多勃馱喃(一)　伐折囉(引二合)呾麼(二合)句痕(二)』

「復舒定慧二手作歸命合掌，風輪相捻，以二空輪加於上，形如朅伽。頌曰：

「『此大慧刀印，　　一切佛所說， 能斷於諸見，　　謂俱生身見。』

「真言曰：

「『南麼三曼多勃馱喃(一)　摩訶朅伽微囉闍(二)　達麼珊捺囉奢(二合)迦娑訶闍(三)　薩迦耶捺㗚(二合)瑟致(上二合)掣(叱曳反)諾(入)迦(四)　怛他(引)蘖多(引)地目訖底(丁以反二合)儞(入)社多(五)　微囉(引)伽達摩儞(入)社多𤙖(六)』

「復以定慧二手作虛心合掌，屈二風輪，以二空輪絞之，形如商佉。頌曰：

「『此名為勝願，　　吉祥法螺印， 諸佛世之師，　　菩薩救世者， 皆說無垢法，　　至寂靜涅槃。』

「真言曰：

「『南麼三曼多勃馱喃(一)　暗』

「復以定慧手相合普舒散之，猶如健吒，二地輪二空輪相持，令火風輪和合。頌曰：

「『吉祥願蓮華，　　諸佛救世者， 不壞金剛座，　　覺悟名為佛， 菩提與佛子，　　悉皆從是生。』

「真言曰：

「『南麼三曼多勃馱喃(一)　阿(去急呼)』

「復以定慧手，五輪外向為拳，建立火輪。舒二風輪屈為鉤形，在傍持之。虛空地輪並而直上，水輪交合如拔折囉。頌曰：

「『金剛大慧印，　　能壞無智城， 曉寤睡眠者，　　天人不能壞。』

「真言曰：

「『南麼三曼多伐折羅(二合)𧹞(一)　𤙖』

「復以定慧手，五輪內向為拳，建立火輪。以二風輪置傍，屈二虛空相並。頌曰：

「『此印摩訶印，　　所謂如來頂， 適纔結作之，　　即同於世尊。』

「真言曰：

「『南麼三曼多勃馱喃(一)　𤙖𤙖』

「復以智慧手為拳，置於眉間。頌曰：

「『此名毫相藏，　　佛常滿願印， 以纔作此故，　　即同仁中勝。』

「真言曰：

「『南麼三曼多勃馱喃(一)　阿(去急呼)痕若(急呼)』

「住瑜伽座，持鉢相應，以定慧手俱在臍間，是名釋迦牟尼大鉢印。

「真言曰：

「『南麼三曼多勃馱喃(一)　婆(上急呼)』

「復次以智慧手，上向而作施無畏形。頌曰：

「『能施與一切，　　眾生類無畏， 若結此大印，　　名施無畏者。』

「真言曰：

「『南麼三曼多勃馱喃(一)　薩婆他(二)　爾娜爾娜(三)　佩也那奢娜(四)　莎訶(五)』

「復次以智慧手，下垂作施願形。頌曰：

「『如是與願印，　　世依之所說， 適纔結此者，　　諸佛滿其願。』

「真言曰：

「『南麼三曼多勃馱喃(一)　嚩囉娜伐折囉(二合引)怛麼(二合)迦(二)　莎訶』

「復以智慧手為拳，而舒風輪，以毘俱胝形住於等引。頌曰：

「『以如是大印，　　諸佛救世尊， 恐怖諸障者，　　隨意成悉地。 由結是印故，　　大惡魔軍眾， 及餘諸障者，　　馳散無所礙。』

「真言曰：

「『南麼三曼多勃馱喃(一)　麼訶(引)沫羅嚩底(丁以反)(二)　捺奢嚩路嗢婆(二合)吠(平)(三)　摩訶(引)昧怛𭌆也(三合)毘庾(二合)嗢蘗(二合)底(丁以反)(四)　莎訶』

「復次以智慧手為拳，而舒火輪水輪，以虛空輪而在其下。頌曰：

「『此名一切佛，　　世依悲生眼， 想置於眼界，　　智者成佛眼。』

「真言曰：

「『南麼三曼多勃馱喃(一)　伽伽那嚩囉洛吃灑(二合)儜(上)(二)　迦嚕儜麼那(三)　怛他(引)蘗多斫吃芻(二合)(四)　莎訶』

「復次以定摩手，五輪內向為拳，而舒風輪，圓屈相合。頌曰：

「『此勝願索印，　　壞諸造惡者， 真言者結之，　　能縛諸不善。』

「真言曰：

「『南麼三曼多勃馱喃(一)　係係摩訶(引)播奢(二)　鉢羅(二合)娑嘮那𭌆也(二合)(三)　薩埵馱睹(四)　微模訶迦(五)　怛他(引)蘖多(引)地目吃底(丁以反二合)儞(入)社多(六)　莎訶(七)』

「復次以定慧手一合為拳，舒智慧手，風輪屈第三節，猶如環相。頌曰：

「『如是名鉤印，　　諸佛救世者， 招集於一切，　　住於十地位， 菩提大心者，　　及惡思眾生。』

「真言曰：

「『南麼三曼多勃馱喃(一)　阿(去急呼)薩婆怛囉(引二合)鉢囉(二合)底(丁以反)訶諦(二)　怛他(引)蘖黨矩奢(三)　菩提浙𭌆耶(二合)鉢𭌆布邏迦(四)　莎訶(五)』

「即此鉤印，舒其火輪而少屈之，是謂如來心印。彼真言曰：

「『南麼三曼多勃馱喃(一)　壤怒嗢婆(二合)嚩(二)　莎訶(三)』

「復以此印舒其水輪而竪立之，名如來臍印。彼真言曰：

「『南麼三曼多勃馱喃(一)　阿沒㗚(二合)覩嗢婆(二合)嚩(二)　莎訶』

「即以此印直舒水輪，餘亦竪之，名如來腰印。彼真言曰：

「『南麼三曼多勃馱喃(一)　怛他(引)蘗多三婆嚩(二)　莎訶』

「復以定慧手作空心合掌，以二風輪屈入於內，二水輪亦然，其二地輪令少屈，而伸火輪，此是如來藏印。彼真言曰：

「『南麼薩婆怛他(引)蘗帝弊(毘也反)(一)　㘕㘕𡀩𡀩(二)　莎嚩(二合)訶』

「即以此印散其水輪向上置之，名大界印。彼真言曰：

「『南麼三曼多勃馱喃(一)　麗魯補𭌆微矩麗(二)　莎訶(三)』

「即以此印，其二火輪鉤屈相合，散舒風輪，名無堪忍大護印。彼真言曰：

「『南麼薩婆怛他(引)蘗帝弊(毘也反，下同)(一)　薩婆佩也微蘗帝弊(二)　微濕嚩目契弊(三)　薩婆他(引)(四)　唅欠(五)　囉訖灑(二合)摩訶(引)沫麗(六)　薩婆怛他(引)蘗多本抳也(二合)儜(入)社帝(七)　𤙖𤙖(八)　怛囉(引二合)吒(輕)怛囉吒(同上)(九)　阿鉢囉(二合)底(丁以反)訶諦(十)　莎訶(十一)』

「復以風輪而散舒之，空輪並入其中，名普光印。彼真言曰：

「『南麼三曼多勃馱喃(一)　入嚩(引二合)囉(引)摩履儞(平)(二)　怛他(引)蘗多㗚旨(二合)(三)　莎訶(四)』

「又以定慧手作空心合掌，以二風輪持火輪側，名如來甲印。

「屈二水輪，二空輪合入掌中押二水輪甲上，是如來舌相印。真言曰：

「『南麼三曼多勃馱喃(一)　怛他(引)蘗多爾訶嚩(二合二)　薩底也(二)　合達摩鉢囉(二合)瑟恥(二合)多(三)　莎訶(四)』

「以此印，令風水輪屈而相捻，空輪向上而少屈之，火輪正直相合，地輪亦如是，名如來語門印。彼真言曰：

「『南麼三曼多勃馱喃(一)　怛他(引)蘗多摩訶(引)嚩(無各反)吃怛囉(三合)(二)　微濕嚩(二合)壤(引)曩摩護娜也(三)　莎訶(四)』

「如前印，以二風輪屈入掌中向上，名如來牙印。彼真言曰：

「『南麼三曼多勃馱喃(一)　怛他(引)蘗多能(去)瑟吒羅(三合)(二)　囉娑囉娑(引)釳囉(二合)(三)　參鉢囉(引二合)博迦(四)　薩婆怛他(引)蘗多(五)　微灑也參婆(上)嚩(六)　莎訶(七)』

「又如前印相，以二風輪向上置之，屈第三節，名如來辯說印。彼真言曰：

「『南麼三曼多勃馱喃(一)　阿振底也(二合)娜部(二合)多(二)　𡀔波嚩(引)三摩哆(上)鉢囉(引二合)鉢多(二合)(三)　微輸(上)馱娑嚩(二合)囉(四)　莎訶』

「復次以定慧手和合一相作空心合掌，二地輪空輪屈入相合，此是如來持十力印。彼真言曰：

「『南麼三曼多勃馱喃(一)　捺奢麼浪伽(輕)達囉(二)　𤙖參髯(三)　莎訶(四)』

「又如前印，以二空輪風輪屈上節相合，是如來念處印。彼真言曰：

「『南麼三曼多勃馱喃(一)　怛他(引)蘗多娑麼㗚(三合)底(二)　薩埵係哆弊(毘庾反)嗢蘗多(三)　伽伽那糝忙(引)糝麼(四)　莎訶(四)』

「又如前印，以二空輪在水輪上，名一切法平等開悟印。彼真言曰：

「『南麼三曼多勃馱喃(一)　薩婆達摩三麼哆鉢囉(引二合)鉢多(二合)(二)　怛他(引)蘗哆弩蘗多(三)　莎訶(四)』

「復以定慧手合為一，以二風輪加火輪上，餘如前，是普賢如意珠印。彼真言曰：

「『南麼三曼多勃馱喃(一)　參麼哆弩蘗多(二)　微囉若達摩儞(入)社多(三)　摩訶(引)摩訶(四)　莎訶(五)』

「即此虛心合掌，以二風輪屈在二火輪下，餘如前，是慈氏印。彼真言曰：

「『南麼三曼多勃馱喃(一)　阿爾單若也(二)　薩婆薩埵(引)奢夜弩蘗多(三)　莎訶(四)』

「又如前印，以二虛空輪入中，名虛空藏印。真言曰：

「『南麼三曼多勃馱喃(一)　阿(去)迦(引)奢參麼哆弩蘗多(二)　微質怛㘕(二合)嚩囉達囉(三)　莎訶(四)』

「又如前印，以二水輪二地輪屈入掌中，二風輪火輪相合，是除一切蓋障印。彼真言曰：

「『南麼三曼多勃馱喃(一)　阿(去急呼)薩埵係哆弊(毘庾反)嗢蘗多(二)　怛㘕(二)　(合)(三)　㘕㘕(四)　莎訶(五)』

「如前以定慧手相合，散舒五輪猶如鈴鐸，以虛空地輪和合相持作蓮華形，是觀自在印。真言曰：

「『南麼三曼多勃馱喃(一)　薩婆怛他(引)蘗哆嚩路吉多(二)　羯嚕儜麼也(三)　囉囉囉𤙖若(四)　莎訶(五)』

「如前以定慧手作空心合掌，猶如未開敷蓮，是得大勢印。彼真言曰：

「『南麼三曼多勃馱喃(一)　髯髯娑(急呼)(二)　莎訶(三)』

「如前以定慧手，五輪內向為拳，舉二風輪猶如針鋒，二虛空輪加之，是多羅尊印。彼真言曰：

「『南麼三曼多勃馱喃(一)　哆囇哆𭌆抳(二)　羯嚕拏嗢婆(上二合)吠(平)(三)　莎訶(四)』

「如前印，舉二風輪參差相押，是毘俱胝印。彼真言曰：

「『南麼三曼多勃馱喃(一)　薩婆佩也怛囉(引二合)散儞(入)(二)　𤙖娑破(二合)吒也(三)　莎訶(四)』

「如前，以定慧手空心合掌，水輪空輪皆入於中，是白處尊印。彼真言曰：

「『南麼三曼多勃馱喃(一)　怛他(引)蘗多微灑也三婆(上)吠(平)(二)　鉢曇摩(二合)忙𭌆儞(入)(三)　莎訶(四)』

「如前印，屈二風輪置虛空輪下，相去猶如穬麥，是何耶揭哩嚩印。彼真言曰：

「『南麼三曼多勃馱喃(一)　佉娜也畔若娑破(二合)吒也(二)　莎訶(三)』

「同前印，申二水輪風輪，餘如拳，是地藏菩薩印。彼真言曰：

「『南麼三曼多勃馱喃(一)　訶訶訶(二)　蘇(上)怛弩(三)　莎訶(四)』

「復以定慧手作空中合掌，火輪水輪交結相持，以二風輪置二虛空輪上猶如鉤形，餘如前，是聖者文殊師利印。彼真言曰：

「『南麼三曼多勃馱喃(一)　係係矩忙囉(二)　微目吃底(二合)鉢他悉體(他以反二合)多(三)　娑麼(二合)囉娑麼(二合)囉(四)　鉢囉(二合)底然(五)　莎訶(六)』

「以三昧手為拳，而舉風輪猶如鉤形，是光網鉤印。彼真言曰：

「『南麼三曼多勃馱喃(一)　係係矩忙(引)囉(二)　忙(引)耶蘗多娑嚩(二合)婆(去)嚩悉體(他以反二合)多(三)　莎訶(四)』

「即如前印，一切輪相皆少屈之，是無垢光印。彼真言曰：

「『南麼三曼多勃馱喃(一)　係矩忙(引)囉(二)　微質怛囉(二合)蘗底矩忙(引)囉(三)　麼弩娑麼(二合)囉(四)　莎訶(五)』

「如前，以智慧手為拳，其風火輪相合為一舒之，是繼室尼刀印。彼真言曰：

「『南麼三曼多勃馱喃(一)　係係矩忙(引)𭌆計(二)　娜耶壤難娑摩(二合)囉(三)　鉢囉(二合)底然(四)　莎訶(五)』

「如前，以智慧手為拳，而申火輪猶如戟形，是優波髻室尼戟印。彼真言曰：

「『南麼三曼多勃馱喃(一)　頻(去)娜夜壤難(二)　係矩忙(引)𭌆計(三)　莎訶(四)』

「如前，以三昧手為拳，而舒水輪地輪，是地慧幢印。彼真言曰：

「『南麼三曼多勃馱喃(一)　係娑麼(二合)囉壤那計覩(二)　莎訶(三)』

「以慧手為拳，而舒風輪猶如鉤形，是請召童子印。彼真言曰：

「『南麼三曼多勃馱喃(一)　阿(去)羯囉灑(二合)也薩鑁(引)(二)　矩嚕阿(去)然(三)　矩忙(引)囉寫(四)　莎訶(五)』

「如前以定慧手為拳，舒二風輪屈節相合，是諸奉教者印。彼真言曰：

「『南麼三曼多勃馱喃(一)　阿(去急呼)微娑麼(二合)也儜曳(平)(二)　莎訶(三)』

「如前，以定慧手為拳而舒火輪，屈第三節，是除疑怪金剛印。彼真言曰：

「『南麼三曼多勃馱喃(一)　微麼底掣(鵄曳反)諾迦(二)　莎訶(三)』

「舉毘鉢舍那臂，作施無畏手，是施無畏者印。彼真言曰：

「『南麼三曼多勃馱喃(一)　阿佩延娜娜(二)　莎訶(三)』

「如前，舒智手而上舉之，是除惡趣印。彼真言曰：

「『南麼三曼多勃馱喃(一)　阿弊(毘庾反)達囉儜(上)薩埵馱敦(二)　莎訶(三)』

「如前，以慧手掩心，是救護慧印。彼真言曰：

「『南麼三曼多勃馱喃(一)　係摩訶(引)摩訶(二)　娑麼(二合)囉鉢囉(二合)底然(三)　莎訶(四)』

「如前，以慧手作持華狀，是大慈生印。彼真言曰：

「『南麼三曼多勃馱喃(一)　娑嚩(二合)制妬嗢蘗(二合)多(二)　莎訶(三)』

「如前，以慧手覆心，稍屈火輪，是悲念者印。彼真言曰：

「『南麼三曼多勃馱喃(一)　羯嚕儜沒麗(二合)眤多(二)　莎訶(三)』

「如前，以慧手作施願相，是除一切熱惱印。彼真言曰：

「『南麼三曼多勃馱喃(一)　係嚩囉娜(二)　嚩囉鉢囉(二合引)鉢多(二合)(三)　莎訶(四)』

「如前，以智慧手如執持真多摩尼寶形，是不思議慧印。彼真言曰：

「『南麼三曼多勃馱喃(一)　薩摩舍鉢𭌆布囉(二)　莎訶(三)』

「如前，以定慧手為拳，令二火輪開敷，是地藏旗印。彼真言曰：

「『南麼三曼多勃馱喃(一)　訶訶訶微娑麼(二合)曳(平)(二)　莎訶(三)』

「慧手為拳而舒三輪，是寶處印。彼真言曰：

「『南麼三曼多勃馱喃(一)　係摩訶(引)摩訶(二)　莎訶(三)』

「以此慧手舒其水輪，是寶手菩薩印。彼真言曰：

「『南麼三曼多勃馱喃(一)　囉怛怒(二合)嗢婆(上)嚩(二)　莎訶(三)』

「以定慧手作返相叉合掌，定手空輪、慧手地輪相交，般若於三昧亦復如是，餘如跋折羅狀，是持地印。彼真言曰：

「『南麼三曼多勃馱喃(一)　達囉尼(尼仁反)達囉(二)　莎訶(三)』

「如前，作五股金剛戟形，是寶印手印。彼真言曰：

「『南麼三曼多勃馱喃(一)　囉怛娜(二合)儞(入)喇爾(二合)多(二)　莎訶(三)』

「即以此印令一切輪相合，是發堅固意印。彼真言曰：

「『南麼三曼多勃馱喃(一)　伐折囉(二合)三婆嚩(二)　莎訶(三)』

「如前，以定慧二手作刀，是虛空無垢菩薩印。彼真言曰：

「『南麼三曼多勃馱喃(一)　伽伽娜(引)難多愚者囉莎訶』

「如前，輪印，是虛空慧印。彼真言曰：

「『南麼三曼多勃馱喃(一)　斫吃囉(二合)嚩(入)喇底(丁以反二合)(二)　莎訶(三)』

「如前，商佉印，是清淨慧印。彼真言曰：

「『南麼三曼多勃馱喃(一)　達磨三婆嚩(二)　莎訶(三)』

「如前，蓮華印，是行慧印。彼真言曰：

「『南麼三曼多勃馱喃(一)　鉢曇摩(二合)囉(上)耶(二)　莎訶(三)』

「同前，青蓮華印而稍開敷，是安住慧印。彼真言曰：

「『南麼三曼多勃馱喃(一)　壤弩嗢婆(二合)嚩(二)　莎訶(三)』

「如前，以二手相合，而屈水輪相交入於掌中，二火輪地輪向上相持，而舒風輪屈第三節令不相著猶如穬麥，是執金剛印。彼真言曰：

「『南麼三曼多伐折囉𧹞(一)　戰拏摩訶(引)𡀔灑拏𤙖(二)』

「如前印，以二空輪地輪屈入掌中，是忙莽雞印。彼真言曰：

「『南麼三曼多伐折囉𧹞(一)　怛㗚(二合)吒(輕)怛㗚吒(同上)(二)　若衍底(丁以反)莎訶(二)』

「如前，以定慧手諸輪返叉，相糺向於自體而旋轉之，般若空輪加三昧虛輪，是金剛鎖印。彼真言曰：

「『南麼三曼多伐折囉𧹞(一)　𤙖滿馱滿馱(二)　慕吒耶慕吒耶(三)　伐折𡀔嗢婆(二合)吠(平)(四)　薩婆怛囉(引二合)鉢囉(二合)底(丁以反)訶帝(五)　莎訶(六)』

「以此金剛鎖印，少屈虛空輪以持風輪而不相至，是忿怒月黶印。彼真言曰：

「『南麼三曼多伐折囉(二合)𧹞(一)　曷唎(二合急呼)𤙖發吒(輕二)　莎訶(三)』

「如前，以定慧手為拳，建立二風輪而以相持，是金剛針印。彼真言曰：

「『南麼三曼多伐折囉(二合)𧹞(一)　薩婆達磨儞(入)吠達儞(二)　伐折囉(引二合)素旨嚩囉泥(三)　莎訶(四)』

「如前，以定慧手為拳而置於心，是金剛拳印。彼真言曰：

「『南麼三曼多伐折囉(二合)𧹞(一)　薩破(二合)吒也伐折囉(二合)三婆吠(平)(二)　莎訶(三)』

「以三昧手為拳，舉翼開敷，智慧手亦作拳，而舒風輪如忿怒相擬形，是無能勝印。彼真言曰：

「『南麼三曼多伐折囉(二合)𧹞(一)　訥達𭌆沙(二合)摩訶(引)嚧灑拏(二)　佉(引)捺耶薩鑁(引)怛他(引)蘗單然矩嚕(三)　莎訶(四)』

「以定慧手為拳，作相擊勢持之，是阿毘目佉印。彼真言曰：

「『南麼三曼多伐折囉(二合)𧹞(一)　係阿毘目佉摩訶鉢囉(二合)戰拏(二)　佉(引)娜也緊旨囉(引)也徙(三)　三麼耶麼弩薩麼囉(二合)囉(四)　莎訶(五)』

「如前，持鉢相，是釋迦鉢印。彼真言曰：

「『南麼三曼多勃馱喃(一)　薩嚩訖麗(二合)奢儞(入)素捺耶(二)　薩婆達摩嚩始多(引)鉢囉(二合)鉢多(三)　伽伽那三迷(四)　莎訶(五)』

「釋迦毫相印。如上，又以慧手指峯聚置頂上，是一切佛頂印。彼真言曰：

「『南麼三曼多勃馱喃(一)　鑁鑁(二)　𤙖𤙖𤙖(三)　發吒(輕)(四)　莎訶(五)』

「以三昧手為拳舒火風輪，而以虛空加地水輪上，其智慧手申風火輪入三昧掌中，亦以虛空加地水輪上如在刀鞘，是不動尊印。

「如前，金剛慧印，是降三世印。

「如前，以定慧手合為一相，其地水輪皆向下，而申火輪二峯相連，屈二風輪置於第三節上，並虛空輪如三目形。是如來頂印佛菩薩母。

「復以三昧手覆而舒之，慧手為拳而舉風輪猶如蓋形，是白傘佛頂印。

「如前，刀印，是勝佛頂印。

「如前，輪印，是最勝佛頂印。

「如前，鉤印，慧手為拳舉其風輪而少屈之，是除業佛頂印。

「如前，佛頂印，是火聚佛頂印。

「如前，蓮華印，是發生佛頂印。

「如前，商佉印，是無量音聲佛頂印。

「以智慧手為拳置在眉間，是真多摩尼毫相印。

「如前，佛頂印，是佛眼印。復有少異，所謂金剛標相。

「智慧手在心，如執蓮華像，直申奢摩他臂，五輪上舒而外向距之，是無能勝印。

「定慧手向內為拳，二虛空輪上向屈之如口，是無能勝明妃印。

「以智慧手承頰，是自在天印。

「即以此印令風火輪差戾申之，是普華天子印。

「同前印，以虛空輪在於掌中，是光鬘天子印。

「同前印，以虛空風輪作持華相，是滿意天子印。

「以智慧手虛空水輪相加，其風火輪地輪皆散舒之以掩其耳，是遍音聲天印。

「定慧相合，二虛空輪圓屈，其餘四輪亦如是，是名地神印。

「如前，以智慧手作施無畏相，以空輪在於掌中，是請召火天印。

「即以施無畏形，以虛空輪持水輪第二節，是一切諸仙印。隨其次第，相應用之。

「如前以定慧手相合，風輪地輪入於掌中，餘皆上向，是焰摩但茶印。

「慧手向下猶如健吒，是焰摩妃鐸印。

「以三昧手為拳，舒風火輪，是暗夜天印。

「即以此印又屈風輪，是嚕達羅戟印。

「如前印，作持蓮華形，是梵天明妃印。

「如前印，屈其風輪加火輪背第三節，是嬌末離爍底印。

「即以此印，令風輪加虛空上，是那羅延后輪印。

「三昧手為拳，令虛空輪直上，是焰魔七母鎚印。

「仰其定手如持劫鉢羅相，是遮文茶印。

「如前，朅伽印，是涅哩底刀印。

「如前，輪印，以三昧手為之，是那羅延輪印。

「以轉定慧手左右相加，是難徒拔難陀二雲印。

「如前，申三昧手，虛空地輪相加，是商羯羅三戟印。

「如前，伸三昧手，虛空地輪相持，是商羯羅后印。

「即以此印直舒三輪，是商羯羅妃印。

「以三昧手作蓮華相，是梵天印。

「因作潔白觀，是月天印。

「以定慧手顯現合掌，屈虛空輪置水輪側，是日天輿輅印。

「合般若三昧手，地輪風輪內向，其水火輪相持如弓，是社耶毘社耶印。

「如前，幢印，是風天印。

「仰三昧手在於臍輪，智慧手空風相持，向身運動如奏音樂，是妙音天費拏印。

「如前，羂索印，是諸龍印。

「如前，妙音天印，而屈風輪交空輪上，是一切阿脩羅印。真言曰：

「『南麼三曼多勃馱喃(一)　蘖囉邏延(二)　莎訶(三)』

「內向為拳而舒水輪，是乾闥婆印。真言曰：

「『南麼三曼多勃馱喃(一)　微輸馱薩嚩(二合)囉嚩(引)係儞(平)(二)　莎訶(三)』

「即以此印而屈風輪，是一切藥叉印。真言曰：

「『南麼三曼多勃馱喃(一)　藥乞釵(二合)濕嚩(二合)囉(二合)莎訶(三)』

「又以此印，虛空輪地輪相持而申火風，是藥叉女印。真言曰：

「『南麼三曼多勃馱喃(一)　藥乞叉(二合)尾儞耶(二合)達𭌆(二)　莎訶(三)』

「內向為拳而舒火輪，是諸毘舍遮印。真言曰：

「『南麼三曼多勃馱喃(一)　比舍(引)遮蘖底(丁以反)(二)　莎訶(三)』

「改屈火輪，是諸毘舍支印。真言曰：

「『南麼三曼多勃馱喃(一)　比旨比旨(二)　莎訶(三)』

「如前，以定慧手相合，並虛空輪而建立之，是一切執曜印。真言曰：

「『南麼三曼多勃馱喃(一)　蘖囉(二合)醯濕靺(二合)𭌆耶(二合)鉢囉(引二合)鉢多(二合)(二)　孺底(丁以反)麼耶(三)　莎訶(四)』

「復以此印，虛空火輪相交，是一切宿印。真言曰：

「『南麼三曼多勃馱喃(一)　娜吃灑(二合)怛囉(二合)(二)　儞(入)囊捺儞(平)曳(三)　莎訶(四)』

「即以此印，屈二水輪入於掌中，是諸羅剎娑印。真言曰：

「『南麼三曼多勃馱喃(一)　囉(引)吃灑(二合)娑(引)地鉢多曳(二)　莎訶(三)』

「申三昧手以覆面門，爾賀嚩觸之，是諸荼吉尼印。真言曰：

「『南麼三曼多勃馱喃(一)　頡𭌆(二合)莎訶(急呼)(二)』

「祕密主！如是上首諸如來印，從如來信解生，即同菩薩之幖幟，其數無量。又祕密主！乃至身分舉動住止，應知皆是密印；舌相所轉眾多言說，應知皆是真言。是故祕密主！真言門修菩薩行諸菩薩已發菩提心，應當住如來地，畫漫荼羅。若異此者，同謗諸佛菩薩，越三昧耶，決定墮於惡趣。」

字輪品第十

爾時薄伽梵毘盧遮那告持金剛祕密主言：「諦聽。祕密主！有遍一切處法門。祕密主！若菩薩住此字門，一切事業皆悉成就。

「南麼三曼多勃馱喃阿

「南麼三曼多勃馱喃娑

「南麼三曼多伐折囉(二合)𧹞嚩

「迦佉哦伽　遮車若社　吒咤拏荼　多他娜馱　波頗麼婆　野囉邏嚩　奢沙娑訶　吃灑(二合右此一轉皆上聲短呼之)

「南麼三曼多勃馱喃阿

「南麼三曼多勃馱喃娑

「南麼三曼多伐折囉𧹞嚩

「迦佉誐伽　遮車惹社　吒咤拏荼　多他娜馱　波頗麼婆　野囉邏嚩　奢沙娑訶　吃灑(二合右此一轉皆去聲長呼之)

「南麼三曼多勃馱喃暗

「南麼三曼多勃馱喃糝

「南麼三曼多伐折囉𧹞鑁　劍欠儼儉　占襜染瞻　𪗦𭌂喃湛　擔探腩淡　𠷖𭈠𭍊𭊃閻㘕藍𭍊

「睒衫參頷吃衫(二合其口邊字皆帶第一轉本音呼之)

「南麼三曼多勃馱喃噁

「南麼三曼多勃馱喃索

「南麼三曼多伐折囉𧹞莫

「𭕷却虐噱　灼綽弱杓　磔坼搦擇　呾託諾鐸　博泊漠簿藥𡀩落嗼　鑠嗦索臛吃索(二合皆帶第一轉音入聲呼之)

「伊縊塢烏　哩𭉜里狸　翳藹汗奧

「仰壤𠸎曩莽　𠵫穰儜囊忙　噞髯喃南鑁[唬-儿+(雪-雨)]弱搦諾莫

「祕密主！如是字門道、善巧法門次第住真言道，一切如來神力之所加持，善解正遍知道菩薩行舞，過去未來現在諸佛世尊已說當說今說。祕密主！我今普觀諸佛剎土，無不見此遍一切處法門，彼諸如來無有不宣說者。是故祕密主！若欲了知真言門修菩薩行諸菩薩，於此遍一切處法門應勤修學，於舸遮吒多波初中後相加，以等持品類相入，自然獲得菩提心行，成等正覺及般涅槃。有此等所說字門相與和合真言法教初中後俱，真言者若如是知，隨其自心而得自在，於此一一句決定意用之，以慧覺知，當授無上殊勝句。如是一輪，輪轉字輪。真言者了知此故，常照世間，如大日世尊而轉法輪。」

祕密漫荼羅品第十一

爾時薄伽梵毘盧遮那以如來眼觀察一切法界，入於法界俱舍，以如來奮迅平等莊嚴藏三昧，以現法界無盡嚴故，以是真言行門度無餘眾生界，滿足本願故。時佛在三昧中，於如是無盡眾生界，從眾聲門出隨類音聲，如其本性、業生成熟、受用果報，顯形諸色、種種語言、心所思念而為說法，令一切眾生皆得歡喜。復於一一毛孔，法界增身出現，出已等同虛空，於無量世界中以一音聲法界語表演說如來發生偈：

「能生隨類形，　　諸法之法相， 諸佛與聲聞，　　救世因緣覺， 勤勇菩薩眾，　　及仁尊亦然。 眾生器世界，　　次第而成立， 生住等諸法，　　常恒如是生。 由具智方便，　　離於無慧疑， 而觀此道故，　　諸正遍知說。」

爾時法界生如來身，一切法界自身表化雲遍滿毘盧遮那世尊，纔生心頃，諸毛孔中出無量佛，展轉加持已還入法界宮中。於是大日世尊復告持金剛祕密主言：「祕密主！有造漫荼羅聖尊分位種子幖幟。汝當諦聽，善思念之，吾今演說。」持金剛祕密主言：「如是。世尊！願樂欲聞。」時薄伽梵以偈頌曰：

「真言者圓壇，　　先置於自體， 自足而至臍，　　成大金剛輪， 從此而至心，　　當思惟水輪， 水輪上火輪，　　火輪上風輪， 次應念持地，　　而圖眾形像。」

爾時金剛手昇於大日世尊身語意地法平等觀，念彼未來眾生，為斷一切疑故，說大真言王曰：

「南麼三曼多勃馱喃(一)　阿三忙(引)鉢多(二合)達摩馱覩(二)　蘖登(底孕反)蘖哆喃(三)　薩婆他(引)(四)　暗(引)欠(引)暗噁(五)　糝索(六)　含鶴(七)　㘕𡀩(八)　鑁嚩(急呼)(九)　莎訶𤙖(十)　㘕𡀩訶囉(二合)鶴(十一)　莎訶㘕𡀩(十二)　莎訶(十三)」

持金剛祕密主說此真言王已，時一切如來住十方世界，各舒右手摩執金剛頂，以善哉聲而稱歎言：「善哉善哉佛子！汝已超昇毘盧遮那世尊身語意地，為欲照明一切方所，住平等真言道諸菩薩故說此真言王。何以故？毘盧遮那世尊、應、正等覺坐菩提座，觀十二句法界，降伏四魔，此法界生，三處流出，破壞天魔軍眾；次得世尊身語意平等，身量等同虛空，語意量亦如是；逮得無邊智生，於一切法自在而演說法，所謂此十二句真言之王。佛子！汝今現證毘盧遮那世尊平等身語意故，眾所知識，同於正遍知者。」而說偈言：

「汝問一切智，　　大日正覺尊， 最勝真言行，　　當演說法教。 我往昔由是，　　發覺妙菩提， 開示一切法，　　令至於滅度， 現在十方界，　　諸佛咸證知。」

爾時具德金剛手心大歡喜，諸佛威神所加持故，而說偈言：

「是法無有盡，　　無自性無住， 於業生解脫，　　同於正遍知。 諸救世方便，　　隨於悲願轉， 開悟無生智，　　諸法如是相。」

時執金剛祕密主復說優陀那偈，請問毘盧遮那世尊，於此大悲藏生大漫荼羅決斷所疑，為未來世諸眾生故。

「已斷一切疑，　　種智離熱惱， 我為眾生故，　　請問於導師。 曼荼羅何先？　　惟大牟尼說。 阿闍梨有幾？　　弟子復幾種？ 云何知地相？　　云何而擇治？ 云何當作淨？　　云何彼堅住， 及淨諸弟子？　　惟願導師說。 云何已淨相？　　以何而作護？ 云何加持地？　　事業誰為初？ 修多羅有幾？　　云何作地分？ 幾種修供養？　　云何花香等， 此華當獻誰？　　香亦復如是， 云何而奉獻？　　應以何花香？ 諸食與護摩，　　各以何軌儀？ 及諸聖天座，　　願說此教法。 身相顯形色，　　唯次第開演。 所尊之密印，　　及與自敷座， 何故名為印？　　是印從何生？ 灌頂復幾種？　　三摩耶有幾？ 真言者幾時，　　勤修真言行， 當具菩薩道？　　云何見真諦？ 悉地有幾種？　　及與成就時， 云何昇大空？　　云何身祕密， 不捨於此身，　　而得成天身？ 種種諸變化，　　彼復從何生？ 日月火方等，　　曜宿星時分， 所現諸不祥，　　生死受眾苦， 云何令不起，　　所起盡除滅， 而得常親近，　　諸佛兩足尊？ 幾種護摩火，　　幾事而增威？ 諸佛差別性，　　唯願導師說。 無餘諸世界，　　及與出世間， 彼果及數量，　　殊勝三摩地， 成熟在何所？　　未成熟云何？ 復劑於幾時，　　業生得解脫？」 正覺一切智，　　離熱惱世尊， 告金剛手言：　　「善哉大勤勇， 祕密漫荼羅，　　決定聖天位， 大悲根本生，　　無上摩訶衍， 諸佛最祕密，　　如汝之所問。 大力持金剛，　　我今略宣說， 漫荼羅初業，　　佛子應諦聽。 十二支句生，　　大力持明王， 所應最先作。　　住於本三昧， 解了瑜伽道，　　而作眾事業。 阿闍梨有二，　　通達印真言， 彼相亦如是，　　深祕顯略分。 能知深廣義，　　可傳者方授， 正覺之長子，　　遠離於世樂。 第二求現法，　　深著癡攀緣， 世間漫荼羅，　　一切為斯作。 諸佛二足尊，　　灌頂傳教者， 說四種弟子，　　時非時差別。 一者時念誦，　　非時俱非俱， 具有一切相，　　佛說親弟子。 最初知地相，　　即所謂心地， 我已說作淨，　　如前修事業。 若離於過患，　　心地無所畏， 當得成真淨，　　離一切諸過。 堅住如是知，　　見自三菩提， 若異於此者，　　非能清淨地。 若住妄分別，　　行者淨其地， 祕密主非淨，　　以離菩提心， 故應捨分別，　　淨除一切地。 我廣說法教，　　所有漫荼羅， 是中所先事，　　愚癡不知解， 非名世間覺，　　亦非一切智， 乃至不能捨，　　分別諸苦因。 應當為弟子，　　而淨菩提心， 護以不動尊，　　或用降三世。 若弟子不為，　　妄執之所動， 當成最正覺，　　無垢喻虛空。 初加持是地，　　依於諸佛教， 第二心自在，　　唯此非餘教。 四種蘇多羅，　　謂白黃赤黑， 第五所應念，　　所謂虛空色， 空中而等持，　　印定漫荼羅。 第二持綖經，　　置於道場地， 一切如來座，　　及諸佛智子， 悅意妙蓮華，　　世間稱吉祥； 緣覺諸聲聞，　　所謂邊智者， 當知所敷座，　　芰荷青蓮葉； 世界諸天神，　　梵眾以為初， 赤色鉢曇華，　　彼稱為座王； 降此如所應，　　念居其地分。 供養有四種，　　謂作禮合掌， 并及慈悲等。　　世間與華香， 從手發生花，　　奉諸救世者， 結支分生印，　　而觀菩提心。 各各諸如來，　　彼所生子等， 以是無過花，　　芬妙復光顯。 法界為樹王，　　供養仁中尊， 真語以加持，　　三昧自在轉， 勝妙廣大雲，　　法界中出生。 從彼雨眾花，　　常遍諸佛前， 其餘世天等，　　亦當散此華。 奉獻隨相應，　　本真言性類， 如是塗香等，　　亦隨其所應。 空水輪相持，　　是謂吉祥印， 彼所奉花等，　　當自心獻之。 若諸世天神，　　應知在臍位， 或金剛拳印，　　若復蓮華鬘， 而在空中獻，　　導師救世者， 乃至諸世天，　　各如其次第。 護摩有二種，　　所謂內及外。 業生得解脫，　　復有芽種生， 以能燒業故，　　說為內護摩。 外用有三位，　　三位三中住， 成就三業道，　　世間勝護摩。 若異此作者，　　不解護摩業， 彼癡不得果，　　捨離真言智。 如來部真言，　　及諸正覺說， 當知白與黃，　　金剛具眾色。 觀自在真言，　　純素隨事遷， 四方相重普，　　輪圓如次第， 三隅半月輪，　　而說形亦然。 初應知色像，　　所謂男女身， 或復一切處，　　隨其類形色， 不思議智生，　　是故不思議。 應物有殊異，　　智智證常一， 乃至心廣博，　　當知是其量。 座印亦如是，　　以及諸天神， 如諸佛所生，　　印等同彼生。 以此法生印，　　印持諸弟子， 故略說法界，　　用是為幖幟。 灌頂有三種，　　佛子至心聽。 若祕印方便，　　則離於作業， 是名初勝法，　　如來所灌頂； 所謂第二者，　　令起作眾事； 第三以心授，　　悉離於時方。 令尊歡喜故，　　如所說應作， 現前佛灌頂，　　是則最殊勝。 正等覺略說，　　五種三昧耶， 初見漫荼羅，　　具足三昧耶， 未傳真實語，　　不授彼密印。 第二三昧耶，　　入覩聖天會。 第三具壇印，　　隨教修妙業， 復次許傳教，　　說具三昧耶。 雖具印壇位，　　如教之所說， 未逮心灌頂，　　祕密慧不生。 是故真言者，　　祕密道場中， 具第五要誓，　　隨法應灌頂， 當知異此者，　　非名三昧耶。 善住若觀意，　　真言者覺心， 不得於三處，　　說彼為菩薩。 得無緣觀行，　　方便利眾生， 為植眾善本，　　故號仁中尊。 於諸法本寂，　　常無自性中， 安住如須彌，　　是名為見諦。 此空即實際，　　非虛妄言說， 所見猶如佛，　　先佛如是見。 逮得菩提心，　　悉地最無上， 從此有五種，　　諸悉地差別。 所謂入修行，　　及勝進諸地， 世間五神通，　　諸佛緣覺等。 修業無間息，　　乃至心續淨， 未熟令成熟，　　爾時悉地成。 於彼一時頃，　　淨業心俱等， 真言者當得，　　悉地隨意生。 悉地昇空界，　　如幻無畏者， 呪術網所惑，　　同於帝釋網， 如乾闥婆城，　　所有諸人民。 身祕密如是，　　非身亦非識， 又如於睡夢，　　而遊諸天宮， 不捨於此身，　　亦不至於彼。 如是瑜伽夢，　　住真言行者， 所生功德業，　　身相猶虹霓。 真言如意珠，　　出生意語身， 隨念雨眾物，　　而無分別想。 猶十方虛空，　　離諸有為行， 真言者不染，　　一切分別行， 解了唯有想，　　如是遍觀察， 爾時真語者，　　諸佛同隨喜。 正覺兩足尊，　　說二種護摩， 所謂內及外，　　增威亦如是。 諸尊殊類性，　　觀察當證知， 世間諸真言，　　今說彼限量。 福德自在等，　　眾知識天神， 彼所說明呪，　　及與大力印， 彼皆現世果，　　故說有分量， 雖成不堅住，　　悉是生滅法， 出世間真言，　　無作本不生。 業生悉已斷，　　戰勝離三過， 麟角無師者，　　及佛聲聞眾， 菩薩諸真言，　　彼量我當說。 超越於三時，　　眾緣所生起， 可見非見果，　　從意語身生。 世間之所傳，　　果數經一劫， 等正覺所說，　　真言過劫數。 大仙正等覺，　　佛子眾三昧， 清淨離於想，　　有想為世間， 從業而獲果，　　有成熟熟時。 若得成悉地，　　自在轉諸業， 心無自性故，　　遠離於因果， 解脫於業生，　　生等同虛空。」

「復次祕密主！諦聽彼密印、形相、敷置聖天之位、威驗現前、三昧所趣。如是五者，往昔諸佛成菩提，法界虛空行，本所誓願度脫無餘眾生界，為欲利益安樂彼真言門修菩薩行諸菩薩故。」金剛手言：「如是。世尊！願樂欲聞。」時薄伽梵以偈頌曰：

「最初正等覺，　　敷置漫荼羅， 密中之祕密，　　大悲胎藏生， 及無量世間，　　出世漫荼羅， 彼所有圖像，　　次第說當聽。 四方普周匝，　　一門及通道， 金剛印遍嚴，　　中羯磨金剛。 其上妙蓮華，　　開敷含果實， 於彼大蓮印，　　大空點莊嚴。 八葉悉圓正，　　善好具鬚蘂， 十二支生句，　　普遍華臺中。 其上兩足尊，　　導師成正覺， 以入漫荼羅，　　眷屬自圍繞。 當知此最初，　　悲生漫荼羅， 從此流諸壇，　　各如其本教， 事業形悉地，　　安置諸佛子。 復次祕密主！　　如來漫荼羅， 猶如淨圓月，　　內現商佉色。 一切佛三角，　　在於白蓮華， 空點為幖幟，　　金剛印圍繞。 從彼真言主，　　周匝放光明， 以無疑慮心，　　普遍而流出。 復次祕密主！　　觀世自在者， 祕密漫荼羅，　　佛子一心聽。 普遍四方相，　　中吉祥商佉， 出生鉢曇華，　　開敷含果實。 上表金剛慧，　　承以大蓮印， 布一切種子，　　善巧以為種。 多羅毘俱知，　　及與白處尊， 明妃資財主，　　及與大勢至， 諸吉祥受教，　　皆在漫荼羅， 得自在者印，　　殊妙作標相。 何耶揭哩婆，　　如法住三角， 漫荼羅圍繞，　　嚴好初日暉， 當在明王邊，　　巧慧者安立。 復次祕密主！　　今說第二壇。 正等四方相，　　金剛印圍繞， 一切妙金色，　　內心蓮華敷。 臺現迦羅奢，　　光色如淨月， 亦以大空點，　　周匝自莊嚴。 上表大風印，　　靉靆猶玄雲， 鼓動幢旛相，　　空點為幖幟。 其上生猛焰，　　同於劫災火， 而作三角形，　　三角以圍之。 光鬘相周普，　　晨朝日暉色， 是中鉢頭摩，　　朱黰猶劫火。 彼上金剛印，　　流散發焰暉， 持以𤙖字聲，　　勝妙種子字。 先佛說是法，　　勤勇漫荼羅， 部母商憩羅，　　及金剛部主， 金剛鉤索支，　　大德持明王， 一切皆於此，　　大漫荼羅中。 印壇諸佛子，　　形色各如次， 隨類而相應，　　諸業善成就。 復次我所說，　　金剛自在者， 謂虛空無垢，　　金剛輪及牙， 妙住與名稱，　　大忿及迅利， 寂然大金剛，　　并及青金剛， 蓮華及廣眼，　　妙金剛金剛， 及住無戲論，　　無量虛空步， 是等漫荼羅，　　所說白黃赤， 乃至黑色等，　　印形及所餘， 三戟一股印，　　二首皆五峯， 或執金剛鬘，　　隨色類區別， 一切作種子，　　大福德當知。 不動漫荼羅，　　風輪與火俱， 依涅哩底方，　　大日如來下， 及種子圍繞，　　微妙大慧刀， 或復羂索印，　　具慧者安布。 降三世殊異，　　謂在風輪中， 繞以金剛印，　　而住於三處。 復次祕密主！　　先說漫荼羅， 諸佛菩薩母，　　安置壇形像。 方正真金色，　　金剛印圍繞， 最勝漫荼羅，　　今當示尊相。 彼中大蓮華，　　暉焰遍黃色， 中置如來頂，　　超越於中分。 而至三分位，　　應作如來眼， 自住光焰中，　　遍布彼種子。 次一切菩薩，　　大如意寶尊， 謂彼漫荼羅，　　圓白而四出， 遍寂極清淨，　　滿一切希願。 復次應諦聽，　　釋迦師子壇。 謂大因陀羅，　　妙善真金色， 四方相均等，　　如前金剛印。 上現波頭摩，　　周遍皆黃暉， 大鉢具光焰，　　金剛印圍繞。 袈裟錫杖等，　　置之如次第， 五種如來頂，　　諦聽今當說。 白傘以傘印，　　具慧者勝頂， 圍以大慧刀，　　普遍皆流光。 最勝頂輪印，　　除障頂鉤印， 大士頂髻相，　　是名火聚印。 廣生跋折羅，　　發生以蓮華， 無量聲商佉，　　觀察知像類。 毫相摩尼珠，　　佛眼次當聽， 頂髻遍黃色，　　圍以拔折羅。 無能勝妃印，　　以手持蓮華， 無能勝大口，　　而在黑蓮上。 淨境界之行，　　所謂淨居天， 置彼諸印相，　　佛子應諦聽。 所謂思惟手，　　善手及笑手， 華手虛空手，　　畫之如法則。 地神迦羅奢，　　圓白金剛圍， 請召火天印，　　當以大仙手。 迦攝驕答摩，　　末建拏竭伽， 婆私倪刺婆，　　各如其次第。 應畫韋陀手，　　而居火壇內。 閻摩但茶印，　　常處風輪中。 沒栗底鈴印，　　黑夜計都印， 澇達羅輸羅，　　大梵妃蓮華。 俱摩利鑠底，　　毘瑟女輪印， 當知焰摩后，　　以沒揭羅印。 嬌吠離耶后，　　用劫跋羅印。 如是等皆在，　　風漫茶羅中， 烏鷲及婆栖，　　野干等圍繞。 若欲成悉地，　　依法以圖之， 涅哩底大刀，　　毘紐勝妙輪。 鳩摩羅爍底，　　難徒跋難陀， 密雲與電俱，　　皆具清潭色， 夾輔門廂衛，　　在釋師子壇。 商羯羅三戟，　　妃作鉢胝印。 月天迦羅奢，　　淨白蓮華敷。 日天金剛輪，　　表以輿輅像。 社耶毘社耶，　　當知大力者， 俱以大弓印。　　在因陀羅輪， 風方風幢印，　　妙音樂器印， 縛嚕拏羂索，　　而在圓壇中。 汝大我應知，　　種子字環繞， 如是等標誌，　　如次漫荼羅， 釋師子眷屬，　　今已略宣說。 佛子次諦聽，　　施願金剛壇， 四方相均普，　　衛以金剛印。 當於彼中作，　　火生漫荼羅， 內心復安置，　　妙善青蓮印。 智者曼殊音，　　本真言圍之， 如法布種子，　　而以為種子。 復於其四傍，　　嚴飾以青蓮， 圖作勤勇眾，　　各如其次第。 光網以鉤印，　　寶冠持寶印， 無垢光童子，　　青蓮而未敷。 妙音具大慧，　　所說諸使者， 當知彼密印，　　各如其所應。 髻設尼刀印，　　優波輸羅印， 質怛羅杖印，　　地慧以幢印， 彼招召使者，　　以鴦俱尸印， 一切如是作，　　圍以青蓮華。 所有諸奉教，　　皆羗揭梨印。 復次南方印，　　除一切蓋障， 大精進種子，　　謂真陀摩尼， 住於火輪中，　　翼從端嚴眾， 當知彼眷屬，　　祕密之標誌。 次第應圖畫，　　我今廣宣說。 除疑以寶瓶，　　置一股金剛， 聖者施無畏，　　作施無畏手， 除一切惡趣，　　發起手為相。 救意慧菩薩，　　悲手常在心。 大慈生菩薩，　　應以執華手， 悲念在心上，　　垂屈火輪手； 除一切熱惱，　　作施諸願手， 甘露水流注，　　遍在諸指端； 具不思議慧，　　持如意珠手， 皆住蓮華上，　　在漫荼羅中。 北方地藏尊，　　密印次當說， 先作莊嚴座，　　在因陀羅壇， 大蓮發光焰，　　間錯備眾色。 於彼建大幢，　　大寶在其端， 是名為最勝，　　密印之形像。 復當慇懃作，　　上首諸眷屬， 無量無數眾，　　彼諸慕達羅。 寶作於寶上，　　三股金剛印； 寶掌於寶上，　　一股金剛印； 持地於寶上，　　二首金剛印； 寶印手寶上，　　五股金剛印； 堅意於寶上，　　羯麼金剛印； 一切皆應住，　　彼漫荼羅中。 西方虛空藏，　　圓白悅意壇， 大白蓮華座，　　置大慧刀印。 如是堅利刃，　　鋒銳猶氷霜， 自種子為種，　　智者當安布， 及畫諸眷屬，　　印形如法教。 虛空無垢尊，　　應當以輪印， 輪像自圍繞，　　具足在風壇； 虛空慧商佉，　　在風漫荼羅； 清淨慧白蓮，　　在風漫荼羅； 行慧之印相，　　當以車𤦲瓶， 上插青蓮華，　　在風漫荼羅； 安慧金剛蓮，　　在風漫荼羅。 略說佛祕藏。　　諸尊密印竟。」

入祕密漫荼羅法品第十二

爾時世尊又復宣說入祕密漫荼羅法優陀那曰：

「真言遍學者，　　通達祕密壇， 如法為弟子，　　燒盡一切罪。 壽命悉焚滅，　　令彼不復生， 同於灰燼已，　　彼壽命還復。 謂以字燒字，　　因字而更生， 一切壽及生，　　清淨遍無垢。 以十二支句，　　而作於彼器， 如是三昧耶，　　一切諸如來， 菩薩救世者，　　及佛聲聞眾， 乃至諸世間，　　平等不違逆。 解此平等誓，　　祕密漫荼羅， 入一切法教，　　諸壇得自在。 我身等同彼，　　真言者亦然， 以不相異故，　　說名三昧耶。」

入祕密漫荼羅位品第十三

爾時大日世尊入於等至三昧，觀未來世諸眾生故，住於定中。即時諸佛國土地平如掌，五寶間錯，懸大寶蓋，莊嚴門標，眾色流蘇其相長廣，寶鈴、白拂、名衣、幡珮綺絢垂布而校飾之，於八方隅建摩尼幢。八功德水芬馥盈滿，無量眾鳥鴛鴦鵝鵠出和雅音。種種浴池時華雜樹敷榮間列芳茂嚴好。八方合繫五寶瓔繩。其地柔軟猶如綿纊，觸踐之者皆受快樂。無量樂器自然諧韻，其聲微妙人所樂聞。無量菩薩隨福所感宮室殿堂意生之座，如來信解願力所生。法界幖幟大蓮華王出現，如來法界性身安住其中，隨諸眾生種種性欲令得歡喜。時彼如來一切支分無障礙力，從十智力信解所生，無量形色莊嚴之相，無數百千俱胝那由他劫布施、持戒、忍辱、精進、禪定、智慧諸度功德所資長身即時出現。彼出現已，於諸世界大眾會中發大音聲而說偈言：

「諸佛甚奇特，　　權智不思議， 無阿賴耶慧，　　含藏說諸法。 若解無所得，　　諸法之法相， 彼無得而得，　　得諸佛導師。」

說如是音聲已，還入如來不思議法身。

爾時世尊復告執金剛祕密主言：「善男子！諦聽內心漫荼羅。祕密主！彼身地即是法界自性，真言密印加持而加持之，以本性清淨故、羯磨金剛所護持故，淨除一切塵垢，我人、眾生、壽者、意生、儒童、造立者等株杌過患。方壇四門，西向通達，周旋界道。內現意生八葉大蓮華王，抽莖敷𧄜綵絢端妙。其中如來一切世間最尊特身，超越身語意地至於心地逮得殊勝悅意之果。於彼東方寶幢如來、南方開敷華王如來、北方鼓音如來、西方無量壽如來，東南方普賢菩薩、東北方觀自在菩薩、西南方妙吉祥童子。西北方慈氏菩薩。一切𧄜中，佛菩薩母六波羅蜜三昧眷屬而自莊嚴。下列持明諸忿怒眾、持金剛主菩薩以為其莖，處于無盡大海。一切地居天等，其數無量而環繞之。

「爾時行者為成三昧耶故，應以意生香華燈明塗香種種餚膳，一切皆以獻之。優陀那曰：

「『真言者誠諦，　　圖畫漫荼羅， 自身為大我，　　囉字淨諸垢。 安住瑜伽座，　　尋念諸如來， 頂授諸弟子，　　阿字大空點， 智者傳妙花，　　令散於自身， 為說內所見，　　行人宗奉處， 此最上壇故，　　應與三昧耶。』」

祕密八印品第十四

爾時毘盧遮那世尊復觀諸大眾會，告執金剛祕密主言：「佛子！有祕密八印，最為祕密。聖天之位威神所同，自真言道以為幖幟，圖具漫荼羅如本尊相應。若依法教，於真言門修菩薩行諸菩薩應如是知，自身住本尊形堅固不動。知本尊已，如本尊住而得悉地。云何八印？謂以智慧三昧手作空心合掌，而散風輪地輪如放光焰，是世尊本威德生印。其漫荼羅三角而具光明，彼真言曰：

「『南麼三曼多勃馱喃(一)　㘕𡀩(二)　莎訶』

「即以此印，而屈風輪在虛空輪上如嚩字形，是世尊金剛不壞印。其漫荼羅如嚩字相，有金剛光。彼真言曰：

「『南麼三曼多勃馱喃(一)　鑁嚩(急呼)(二)　莎訶』

「復以初印，而散水輪火輪，是名蓮華藏印。其漫荼羅如月輪相，以波頭摩華而圍繞之。彼真言曰：

「『南麼三曼多勃馱喃(一)　糝索(二)　莎訶』

「即以此印，屈二地輪入於掌中，是如來萬德莊嚴印。其漫荼羅猶如半月形，以大空點圍之。彼真言曰：

「『南麼三曼多勃馱喃(一)　含鶴(二)　莎訶』

「復以定慧手作未開敷華合掌，建立二虛空輪而稍屈之，是如來一切支分生印。其漫荼羅如迦羅捨滿月之形，金剛圍之。彼真言曰：

「『南麼三曼多勃馱喃(一)　暗噁(二)　莎訶』

「即以此印屈其火輪，餘相如前，是世尊陀羅尼印。其漫荼羅猶如彩虹，而遍圍之垂金剛幡。彼真言曰：

「『南麼三曼多勃馱喃(一)　勃馱陀羅尼(上)(二)　娑沒㗚(三合)底沫羅馱那羯𭌆(三)　馱囉也薩鑁(四)　薄伽(輕)嚩底(五)　阿(去)迦(引)囉嚩底(六)　三麼曳(七)　莎訶』

「復以虛心合掌，開散火輪，其地輪空輪和合相持，是謂如來法住印。其漫荼羅猶如虛空，以雜色圍之，有二空點。彼真言曰：

「『南麼三曼多勃馱喃(一)　阿(去)吠娜尾泥(二)　莎訶』

「同前虛心合掌，以智慧三昧手互相加持而自旋轉，是謂世尊迅疾持印。其漫荼羅亦如虛空，而用青點嚴之。彼真言曰：

「『南麼三曼多勃馱喃(一)　摩訶(引)瑜伽(輕)瑜擬(宜以反)寧(上)(二)　瑜詣說𭌆(三)　欠若唎計(四)　莎訶』

「祕密主！是名如來祕密印，最勝祕密，不應輒授與人，除已灌頂，其性調柔、精勤堅固、發殊勝願、恭敬師長、念恩德者、內外清淨、捨自身命而求法者。」

持明禁戒品第十五

爾時金剛手復以偈頌請問大日世尊持明禁戒，為真言門修菩薩行諸菩薩故。

「云何成禁戒？　　云何住尸羅？ 云何隨所住，　　修行離諸著？ 修行幾時月，　　禁戒得終竟？ 住於何法教，　　而知彼威德？ 離時方作業，　　及法非法等， 云何而速成？　　願佛說其量。 先佛所宣說，　　令得於悉地， 我問一切智，　　正覺兩足尊， 為未來眾生，　　仁中尊證知。」

是時薄伽梵毘盧遮那哀愍眾生故而說偈言：

「善哉勤勇士，　　大德持金剛！ 所說殊勝戒，　　古佛所開演。 緣明所起戒，　　住戒如正覺， 令得成悉地，　　為利世間故。 等起自真實，　　不生疑慮心， 常住於等引，　　修行戒當竟。 菩提心及法，　　及修學業果， 和合為一相，　　遠離諸造作， 具戒如佛智，　　異此非具戒。 得諸法自在，　　通達利眾生， 常修無著行，　　等礫石眾寶。 乃至滿落叉，　　所說真言教， 畢於時月等，　　禁戒量終竟。 最初金輪觀，　　住大因陀羅， 當結金剛印，　　飲乳以資身。 行者一月滿，　　能調出入息， 次於第二月，　　嚴正水輪中， 應以蓮華印，　　而服醇淨水。 次於第三月，　　勝妙火輪觀， 噉不求之食，　　即以大慧力， 燒滅一切罪，　　而生身意語。 第四月風輪，　　行者常服風， 結轉法輪印，　　攝心以持誦。 金剛水輪觀，　　依住於瑜伽， 是為第五月，　　遠離得非得。 行者無所著，　　等同三菩提， 和合風火輪，　　出過眾過患。 復一月持誦，　　亦捨利非利， 梵釋等天眾，　　摩睺毘舍遮， 遠住而敬禮，　　一切為守護， 皆悉奉教命。　　彼常得如是， 人天藥叉神，　　持明諸靈仙， 翊侍其左右，　　隨所命當作。 不善為障者，　　羅剎七母等， 見持真言者，　　恭敬而遠之。 見是處光明，　　馳散如猛火。 隨所住法教，　　皆依明禁故， 等正覺真子，　　一切得自在。 調伏難降者，　　如大執金剛， 饒益諸群生，　　同於觀世音。 經逾六月已，　　隨所願成果， 常當於自他，　　悲愍而救護。」

阿闍梨真實智品第十六

爾時持金剛者次復請問大日世尊諸漫荼羅真言之心，而說偈言：

「云何為一切，　　真言實語心？ 云何而解了，　　說名阿闍梨？」 爾時薄伽梵，　　大毘盧遮那， 慰喻金剛手，　　善哉摩訶薩， 令彼心歡喜。　　復告如是言： 「解祕中最祕，　　真言智大心， 今為汝宣說，　　一心應諦聽。 所謂阿字者，　　一切真言心， 從此遍流出，　　無量諸真言， 一切戲論息，　　能生巧智慧。 祕密主何等，　　一切真語心？ 佛兩足尊說，　　阿字名種子， 故一切如是，　　安住諸支分， 如相應布已，　　依法皆遍授。 由彼本初字，　　遍在增加字， 眾字以成音，　　支體由是生， 故此遍一切，　　身生種種德， 今說所分布，　　佛子一心聽。 以心而作心，　　餘以布支分， 一切如是作，　　即同於我體。 安住瑜伽座，　　尋念諸如來， 若於此教法，　　解斯廣大智， 正覺大功德，　　說為阿闍梨， 是即為如來，　　亦即名為佛。 菩薩及梵天，　　毘紐摩醯羅， 日月天水天，　　帝釋世間主， 黑夜焰摩等，　　地神與妙音， 梵志及常浴，　　亦名梵行者， 漏盡比丘眾，　　吉祥持祕密， 一切智見者，　　法自在財富。 若住菩提心，　　及與聲智性， 不著一切法，　　說名遍一切。 即是真語者，　　持吉祥真言， 真實語之王，　　持執金剛印。 所有諸字輪，　　若在於支分， 當知住眉間，　　𤙖字金剛句， 娑字在脣下，　　是謂蓮華句。 我即同心位，　　一切處自在， 普遍於種種，　　有情及非情。 阿字第一命，　　嚩字名為水， 囉字名為火，　　𤙖字名忿怒， 佉字同虛空，　　所謂極空點， 知此最真實，　　說名阿闍梨。 故應具方便，　　了知佛所說， 常作精勤修，　　當得不死句。」

布字品第十七

爾時世尊復告金剛手言：

「復次祕密主！　　諸佛所宣說，　　安布諸字門， 佛子一心聽。　　迦字在咽下，　　佉字在齶上， 誐字以為頸，　　伽字在喉中，　　遮字為舌根， 車字在舌中，　　若字為舌端，　　社字舌生處， 吒字以為脛，　　咤字應知髀，　　拏字說為腰， 荼字以安坐，　　多字最後分，　　他字應知腹， 娜字為二手，　　馱字名為脇，　　波字以為背， 頗字應知胸，　　麼字為二肘，　　婆字次臂下， 莽字住於心，　　耶字陰藏相，　　囉字名為眼， 𡆗字為廣額，　　縊伊在二眥，　　塢烏為二脣， 翳藹為二耳，　　污奧為二頰，　　暗字菩提句， 噁字般涅槃，　　知是一切法，　　行者成正覺， 一切智資財，　　常在於其心，　　世號一切智， 是謂薩婆若。」

受方便學處品第十八

爾時執金剛祕密主白佛言：「世尊！願說諸菩薩摩訶薩等具智慧方便所修學句，令歸依者於諸菩薩摩訶薩無有二意、離疑惑心，於生死流轉中常不可壞。」如是說已，毘盧遮那世尊以如來眼觀一切法界，告執金剛祕密主言：「諦聽。金剛手！今說善巧修行道。若菩薩摩訶薩住於此者，當於大乘而得通達。祕密主！菩薩持不奪生命戒所不應為，持不與取及欲邪行、虛誑語、麁惡語、兩舌語、無義語戒，貪欲、瞋恚、邪見等皆不應作。祕密主！如是所修學句，菩薩隨所修學，則與正覺世尊及諸菩薩同行，應如是學。」

爾時執金剛祕密主白佛言：「世尊！薄伽梵於聲聞乘亦說如是十善業道，世間人民及諸外道亦於十善業道常願修行。世尊！彼有何差別？云何種種殊異？」如是說已，佛告執金剛祕密主言：「善哉善哉！祕密主！汝復善哉，能問如來如是義。祕密主！應當諦聽，吾今演說差別道一道法門。祕密主！若聲聞乘學處，我說離慧方便，教令成就開發邊智，非等行十善業道，彼諸世間復離執著我故，他因所轉。菩薩修行大乘入一切法平等，攝受智慧方便，自他俱故，諸所作轉。是故祕密主！菩薩於此攝智方便入一切法平等，當勤修學。」

爾時世尊復以大慈悲眼觀諸眾生界，告金剛手菩薩言：「祕密主！彼諸菩薩盡形壽持不奪生命戒，應捨刀杖、離殺害意，護他壽命猶如己身。有餘方便，於諸眾生類中隨其事業，為解脫彼惡業報故，有所施作非怨害心。

「復次祕密主！菩薩持不與取戒，若他所攝諸受用物，不起觸取之心，況復餘物不與而取。有餘方便，見諸眾生慳悋積聚不修施福，隨其像類害彼慳故，離於自他為彼行施，因讚時施獲妙色等。祕密主！若菩薩發起貪心而觸取之，是菩薩退菩提分，越無為毘奈耶法。

「復次祕密主！菩薩持不邪婬戒，若他所攝，自妻、自種族標相所護，不發貪心，況復非道二身交會。有餘方便，隨所應度攝護眾生。

「復次祕密主！菩薩盡形壽持不妄語戒，設為活命因緣，不應妄語，即為欺誑諸佛菩提。祕密主！是名菩薩住於最上大乘。若妄語者，越失佛菩提法。是故祕密主！於此法門應如是知，捨離不真實語。

「復次祕密主！菩薩受持不麁惡罵戒，應當以柔軟心語、隨類言辭攝受諸眾生等。何以故？祕密主！菩提薩埵初行，利樂眾生。或餘菩薩見住惡趣因者，為折伏之而現麁語。

「復次祕密主！菩薩受持不兩舌語戒，離間隙語、離惱害語，犯者非名菩薩。不於眾生起離坼之心，有異方便，若彼眾生隨所見處生著，如其像類說離間言語令住於一道，所謂一切智智道。

「復次祕密主！菩薩持不綺語戒，以隨類言辭時方和合出生義利，令一切眾生發歡喜心、淨耳根道。何以故？菩薩有差別語故。或餘菩薩以戲笑為先，發起眾生欲樂，令住佛法。雖具出無義利語，如是菩薩不著生死流轉。

「復次祕密主！菩薩應當持不貪戒，於彼受用他物中不起染思。何以故？無有菩薩生著心故。若菩薩心有染思，彼於一切智門無力而墮一邊。又祕密主！菩薩應發起歡喜，生如是心：『我所應作。』令彼自然而生。『極為善哉。』數自慶慰，勿令彼諸眾生損失資財故。

「復次祕密主！菩薩應當持不瞋戒，遍一切處常修安忍、不著瞋喜，於怨及親其心平等而轉。何以故？非菩提薩埵而懷惡意。所以者何？以菩薩本性清淨故。是故祕密主！菩薩應持不瞋恚戒。

「復次祕密主！菩薩應當捨離邪見、行於正見，怖畏他世，無害無曲無諂，其心端直，於佛法僧心得決定。是故祕密主！邪見最為極大過失，能斷菩薩一切善根，是為一切諸不善法之母。是故祕密主！下至戲笑，亦當不起邪見因緣。」

爾時執金剛祕密主白佛言：「世尊！願說十善道戒，斷極根斷。云何菩薩王位自在、處於宮殿，父母妻子眷屬圍繞，受天妙樂而不生過？」如是說已，佛告執金剛言：「善哉善哉！祕密主！汝當諦聽，善思念之，吾今演說菩薩毘尼決定善巧。祕密主！應知菩薩有二種。云何為二？所謂在家、出家。祕密主！彼在家菩薩受持五戒句，勢位自在，以種種方便道隨順時方自在攝受求一切智，所謂具足方便示理舞伎天祠主等種種藝處，隨彼方便以四攝法攝取眾生，皆使志求阿耨多羅三藐三菩提。謂持不奪生命戒及不與取、虛妄語、欲邪行、邪見等，是名在家五戒句。菩薩受持如所說善戒，應具諦信當勤修學，隨順往昔諸如來學處，住有為戒，具足智慧方便，得至如來無上吉祥無為戒蘊。有四種根本罪，乃至活命因緣亦不應犯。云何為四？謂謗諸法、捨離菩提心、慳悋、惱害眾生。所以者何？此性是染，非持菩薩戒。何以故？

「過去諸正覺，　　及與未來世， 現在仁中尊，　　具足智方便， 修行無上覺，　　得無漏悉地， 亦說餘學處，　　離於方便智。 當知大勤勇，　　誘進諸聲聞。」

說百字生品第十九

爾時毘盧遮那世尊觀察諸大會眾，說不空教——隨樂欲成就一切真言自在、真言之王、真言導師、大威德者、安住三三昧耶，圓滿三法故——以妙音聲告大力金剛手言：「勤勇士一心諦聽諸真言、真言導師。」即時住於智生三昧，而說出生種種巧智百光遍照真言曰：

「南麼三曼多勃馱喃(一)　暗」

佛告金剛手：　　「此一切真言， 真王救世者，　　成就大威德， 即是正等覺，　　法自在牟尼。 破諸無智暗，　　如日輪普現， 是我之自體，　　大牟尼加持， 利益眾生故，　　應化作神變。 乃至令一切，　　隨思願生起， 悉能為施作，　　神變無上句。 故當一切種，　　淨身離諸垢， 應理常勤修，　　志願佛菩提。」

百字果相應品第二十

爾時毘盧遮那世尊告執金剛祕密主言：「祕密主！若入大覺世尊大智灌頂地，自見住於三三昧耶句。祕密主！入薄伽梵大智灌頂，即以陀羅尼形示現佛事。」爾時大覺世尊隨住一切諸眾生前施作佛事，演說三三昧耶句。佛言：「祕密主！觀我語輪境界廣長遍至無量世界清淨門，如其本性表示，隨類法界門令一切眾生皆得歡喜。亦如今者釋迦牟尼世尊，流遍無盡虛空界，於諸剎土勤作佛事。祕密主！非諸有情能知世尊是語輪相流出正覺妙音莊嚴瓔珞，從胎藏生佛之影像，隨眾生性欲令發歡喜。」爾時世尊於無量世界海門遍法界慇懃勸發成就菩提，出生普賢菩薩行願。於此妙華布地胎藏莊嚴世界種性海中受生，以種種性清淨門淨除佛剎、現菩提場而住佛事。次復志求三藐三菩提句，以知心無量故，知身無量。知身無量故，知智無量。知智無量故，即知眾生無量。知眾生無量故，即知虛空界無量。祕密主！由心無量故，得四種無量。得已，成最正覺，具十智力，降伏四魔，以無所畏而師子吼。佛說偈言：

「勤勇此一切，　　無上覺者句， 於百門學處，　　諸佛所說心。」

百字位成品第二十一

爾時執金剛祕密主得未曾有，而說偈言：

「佛說真言救世者，　　能生一切諸真言。 摩訶牟尼云何知，　　誰能知此從何處？ 誰生如是諸真言？　　生者為誰惟演說？ 大勤勇士說中上，　　如此一切願開示。」

爾時薄伽梵，　　法自在牟尼， 圓滿普周遍，　　悉遍諸世界， 一切智慧者，　　大日尊告言： 「善哉摩訶薩，　　大德金剛手！ 吾當一切說，　　微密最希有， 諸佛之祕要，　　外道不能知。 若悲生漫荼，　　得大乘灌頂， 調柔具善行，　　常悲利他者， 有緣觀菩提，　　常所不能見。 彼能有知此，　　內心之大我， 隨其自心位，　　導師所住處， 八葉從意生，　　蓮華極嚴麗。 圓滿月輪中，　　無垢猶淨鏡， 於彼常安住，　　真言救世尊。 金色具光焰，　　住三昧害毒， 如日難可觀，　　諸眾生亦然。 常恒於內外，　　普周遍加持， 以如是慧眼，　　了知意明鏡。 真言者慧眼，　　觀是圓鏡故， 當見自形色，　　寂然正覺相。 身生身影像，　　意從意所生， 常出生清淨，　　種種自作業。 次於彼光現，　　圓照如電焰， 真言者能作，　　一切諸佛事。 若見成清淨，　　聞等亦復然， 如意所思念，　　能作諸事業。」

「復次祕密主！真言門修菩薩行諸菩薩如是自身影像生起無有殊勝過三菩提，如眼耳鼻舌身意等四大種攝持集聚，彼如是自性空，唯有名字所執，猶如虛空，無所執著，等於影像。彼如來成正覺，互相緣起無有間絕。若從緣生，彼即如影像生。是故諸本尊即我、我即本尊，互相發起身所生身尊形像生。祕密主！觀是法緣通達慧、通達慧緣法，彼等遞為作業，無住性空。祕密主！云何從意生？意能生影像。祕密主！譬如若白若黃若赤，作意者作時染著意生，彼同類如是身轉。祕密主！又如內觀意中漫荼羅療治熱病，彼眾生熱病即時除愈無有疑惑。非漫荼羅異意，非意異漫荼羅。何以故？彼漫荼羅一相故。祕密主！又如幻者幻作男子，而彼男子又復作化。祕密主！於意云何？彼何者為勝？」時金剛手白佛言：「世尊！此二人者，無相異也。何以故？世尊！非實生故。是二男子本性空故，等同於幻。如是祕密主，意生眾事及意所生，如是俱空，無二無別。」

百字成就持誦品第二十二

爾時世尊告執金剛祕密主言：「諦聽。祕密主！真言救世者，身身無有異分。意從意生，令善淨除，普皆有光。彼處流出，相應而起遍諸支分。彼愚夫類常所不知，不達此道。乃至身所生分，無量種故，如是真言救世者分說亦無量。譬如吉祥真陀摩尼，隨諸樂欲而作饒益。如是世間照世者身，一切義利無所不成。祕密主！云何無分別法界，一切作業隨轉？祕密主！亦如虛空界，非眾生、非壽者、非摩奴闍、非摩納婆、非作者、非吠陀、非能執、非所執，離一切分別及無分別，而彼無盡眾生界一切去來諸有所作，不生疑心。如是無分別一切智智等同虛空，於一切眾生內外而轉。」

爾時世尊又復宣說淨除無盡眾生界句、流出三昧句、不思議句、轉他門句：

「若本無所有，　　隨順世間生， 云何了知空，　　生此瑜伽者？ 若自性如是，　　覺名不可得， 當等空心生，　　所謂菩提心。 應發起慈悲，　　隨順諸世間， 住於唯想行，　　是即名諸佛。 當知想造立，　　觀此為空空， 如下數法轉，　　增一而分異。 勤勇空亦然，　　增長隨次第， 即此阿字等，　　自然智加持。」

「阿嚩

「迦佉哦伽　遮車若社　吒咤拏荼　多他娜馱　波頗摩婆　野囉邏嚩　奢沙娑訶　仰壤拏曩莽

「祕密主！觀此空中流散假立，阿字之所加持，成就三昧道。祕密主！如是阿字，住於種種莊嚴，布列圖位。以一切法本不生故，顯示自形。或以不可得義，現嚩字形。或諸法遠離造作故，現迦字形。或一切法等虛空故，現佉字形。或行不可得故，現誐字形。或諸法一合相不可得故，現伽字形。或一切法離生滅故，現遮字形。或一切法無影像故，現車字形。或一切法生不可得故，現若字形。或一切法離戰敵故，現社(上聲呼)字形。或一切法離我慢故，現吒字形。或一切法離養育故，現咤字形。或一切法離怨對故，現拏字形。或一切法離災變故，現荼字形。或一切法離如如故，現多字形。或一切法離住處故，現他字形。或一切法離施故，現那字形。或一切法界不可得故，現馱字形。或一切法勝義諦不可得故，現波字形。或諸法不堅如聚沫故，現頗字形。或一切法離繫縛故，現麼字形。或一切法諸觀不可得故，現婆字形。或一切法諸乘不可得故，現也字形。或一切法離一切塵故，現囉字形。或一切法無相故，現邏字形。或一切法離寂故，現奢字形。或一切法本性鈍故，現沙字形。或一切法諦不可得故，現娑字形。或一切法離因故，現訶字形。

「祕密主！隨入此等一一三昧門，祕密主！觀是乃至三十二大人相等皆從此中出，仰壤拏曩莽等於一切法自在而轉。此等隨現，成就三藐三佛陀隨形好。」

百字真言法品第二十三

「復次祕密主！於此三昧門，以空加持，於一切法自在成就最正覺，是故此字即為本尊。」而說偈言：

「祕密主當知，　　阿字第一句， 明法普周遍，　　字輪以圍繞。 彼尊無有相，　　遠離諸見相， 無相眾聖尊，　　而現相中來。 聲從於字出，　　字生於真言， 真言成立果，　　諸救世尊說。 當知聲性空，　　即空所造作， 一切眾生類，　　如言而妄執； 非空亦非聲，　　為修行者說， 入於聲解脫，　　即證三摩地。 依法布相應，　　以字為照明， 故阿字等類，　　無量真言想。」

說菩提性品第二十四

「譬如十方虛空相，　　常遍一切無所依， 如是真言救世者，　　於一切法無所依。 又如空中諸色像，　　雖可現見無依處， 真言救世者亦然，　　非彼諸法所依處。 世間成立虛空量，　　遠離去來現在世， 若見真言救世者，　　亦復出過三世法。」

「唯住於名趣，　　遠離作者等， 虛空眾假名，　　導師所宣說。 名字無所依，　　亦復如虛空， 真言自在然，　　現見離言說。 非火水風等，　　非地非日光， 非月等眾曜，　　非晝亦非夜， 非生非老病，　　非死非損傷， 非剎那時分，　　亦非年歲等， 亦非有成壞，　　劫數不可得， 非淨染受生，　　或果亦不生。 若無如是等，　　種種世分別， 於彼常勤修，　　求一切智句。」

三三昧耶品第二十五

爾時執金剛祕密主白佛言：「世尊所說三三昧耶，云何說此法為三三昧耶？」如是言已，世尊告執金剛祕密主言：「善哉善哉！祕密主！汝問吾如是義。祕密主！汝當諦聽，善思念之，吾今演說。」金剛手言：「如是。世尊！願樂欲聞。」佛言：「有三種法相續除障相應生，名三三昧耶。云何彼法相續生？所謂初心不觀自性，從此發慧，如實智生，離無盡分別網，是名第二心菩提無分別正等覺句。祕密主！彼如實見已，觀察無盡眾生界，悲自在轉無緣觀，菩提心生。所謂離一切戲論，安置眾生皆令住於無相菩提。是名三三昧耶句。

「復次祕密主！　　有三三昧耶， 最初正覺心，　　第二名為法， 彼心相續生，　　所謂和合僧， 此三三昧耶，　　諸佛導師說。 若住此三等，　　修行菩提行， 諸導門上首，　　為利諸眾生， 當得成菩提，　　三身自在輪。」

「祕密主！三藐三佛陀安立教故，以一身加持，所謂初變化身。復次祕密主！次於一身示現三種，所謂佛、法、僧。復次祕密主！從此成立說三種乘，廣作佛事，現般涅槃，成熟眾生。祕密主！觀彼諸真言門修菩提行諸菩薩，若解三等，於真言法則而作成就。彼不著一切妄執，無能為障礙者，除不樂欲、懈怠、無利談話、不生信心、積集資財者。復應不作二事，謂飲諸酒及寢床上。」

說如來品第二十六

爾時執金剛祕密主白世尊言：

「云何為如來？　　云何人中尊？ 云何名菩薩？　　云何為正覺？ 導師大牟尼，　　願斷我所疑。 菩薩大名稱，　　棄捨疑慮心， 當修摩訶衍，　　行王無有上。」

爾時薄伽梵毘盧遮那觀察諸大會眾，告執金剛祕密主言：「善哉善哉！金剛手！能問吾如是義。祕密主！汝當諦聽，善思念之，吾今演說摩訶衍道。頌曰：

「『菩提虛空相，　　離一切分別， 樂求彼菩提，　　名菩提薩埵。 成就十地等，　　自在善通達， 諸法空如幻，　　知此一切同， 解諸世間趣，　　故名為正覺。 法如虛空相，　　無二惟一相， 成佛十智力，　　故號三菩提。 唯慧害無明，　　自性離言說， 自證之智慧，　　故說名如來。』」

世出世護摩法品第二十七

「復次祕密主！往昔一時我為菩薩，行菩薩行住於梵世，時有梵天來問我言：『大梵！我等欲知火有幾種？』時我如是答言：

「『所謂大梵天，　　名我慢自然， 次大梵天子，　　彼名簸嚩句。 世間之火初，　　其子名梵飯， 子名畢怛囉，　　吠濕婆捺羅。 復生訶嚩奴，　　合毘嚩訶那， 簸說三鼻覩，　　及阿闥末拏。 彼子鉢體多，　　補色迦路陶， 如是諸火天，　　次第以相生。 復次置胎藏，　　用忙路多火； 欲後澡盥身，　　嚩訶忙囊火； 浴妻之所用，　　以瞢蘖盧火； 若生子之後，　　用鉢伽蒲火； 為子初立名，　　用簸體無火； 飲食時所用，　　當知戍脂火； 為子作髻時，　　應用殺毘火； 次受禁戒時，　　三謨婆嚩火； 禁滿施牛時，　　用素哩耶火； 童子婚媾時，　　以瑜赭迦火； 造作眾事業，　　跋那易迦火； 供養諸天神，　　以簸嚩句火； 造房以梵火，　　惠施扇都火； 縛羊之所用，　　阿縛賀寧火； 觸穢之所用，　　以微吠脂火； 熟食之所用，　　以婆訶娑火； 拜日天時用，　　合微誓耶火； 拜月天時用，　　所謂爾地火； 滿燒之所用，　　阿密栗多火； 彼於息災時，　　用那嚕拏火； 作增益法時，　　訖栗旦多火； 降伏怨對時，　　當以忿怒火； 召攝諸資財，　　用迦摩奴火； 若焚燒林木，　　應用使者火； 所食令消化，　　用社咤路火； 若授諸火時，　　所謂薄叉火； 海中有火名，　　縛拏婆目佉； 劫燒盡時火，　　名曰瑜乾多。 為汝諸仁者，　　已略說諸火， 修習韋陀者，　　梵行所傳讀。 此四十四種，　　爾時我宣說。』 復次祕密主！　　我於往昔時， 不知諸火性，　　作諸護摩事， 彼非護摩行，　　非能成業果。 我復成菩提，　　演說十二火， 智火最為初，　　名火因陀羅， 端嚴淨金相，　　增益施威力， 焰鬘住三昧，　　當知智圓滿； 第二名行滿，　　普光秋月花， 吉祥圓輪中，　　珠鬘鮮白衣； 第三摩嚕多，　　黑色風燥形； 第四盧醯多，　　色如朝日暉； 第五沒㗚拏，　　多髭淺黃色， 脩頸大威光，　　遍一切哀愍； 第六名忿怒，　　眇目霏烟色， 聳髮而震吼，　　大力現四牙； 第七闍吒羅，　　迅疾備眾綵； 第八迄灑耶，　　猶如電光聚； 第九名意生，　　大勢巧色身； 第十羯攞微，　　赤黑唵字印； 第十一火神(梵本闕其名)； 十二謨賀那，　　眾生所迷惑。 祕密主此等，　　火色之所持， 隨其自形色，　　藥物等同彼， 而作外護摩，　　隨意成悉地。 復次於內心，　　一性而具三， 三處合為一，　　瑜祇內護摩。 大慈大悲心，　　是謂息災法， 彼兼具於喜，　　是為增益法， 忿怒從胎藏，　　而造眾事業。 又彼祕密主！　　如其所說處， 隨相應事業，　　隨信解焚燒。」

爾時金剛手白佛言：「世尊！云何火爐三摩地？云何而用散灑？云何順敷吉祥草？云何具緣眾物？」如是說已。

「爾時金剛手，　　白佛言世尊！ 云何火爐定？　　云何用散灑， 順敷吉祥草？　　云何具眾物？」 佛告祕密主，　　持金剛者言： 「火爐如肘量，　　四方相均等， 四節為緣界，　　周匝金剛印。 藉之以生茅，　　繞爐而右旋， 不以末加本，　　應以本加末。 次持吉祥草，　　依法而右灑， 以塗香華燈，　　次獻於火天。 行人以一華，　　供養沒栗荼， 安置於座位，　　復當用灌灑。 應當作滿施，　　持以本真言， 次息災護摩，　　或以增益法。 如是世護摩，　　說名為外事。 復次內護摩，　　滅除於業生， 了知自末那，　　遠離色聲等。 眼耳鼻舌身，　　及與語意業， 皆悉從心起，　　依止於心王， 眼等分別生，　　及色等境界， 智慧未生障，　　風燥火能滅。 燒除妄分別，　　成淨菩提心， 此名內護摩，　　為諸菩薩說。」

說本尊三昧品第二十八

爾時執金剛祕密主白佛言：「世尊！願說諸尊色像威驗現前，令真言門修菩薩行諸菩薩觀緣本尊形故，即本尊身以為自身，無有疑惑而得悉地。」如是說已，佛告執金剛祕密主言：「善哉善哉！祕密主！汝能問吾如是義。善哉諦聽，極善作意，吾今演說。」金剛手言：「如是。世尊！願樂欲聞。」佛言：「祕密主！諸尊有三種身，所謂字、印、形像。彼字有二種，謂聲及菩提心。印有二種，所謂有形、無形。本尊之身亦有二種，所謂清淨、非清淨。彼證淨身離一切相，非淨有想之身則有顯形眾色。彼二種尊形，成就二種事：有想故成就有相悉地，無想故隨生無相悉地。」而說偈言：

「佛說有想故，　　樂欲成有相； 以住無想故，　　獲無相悉地。 是故一切種，　　當住於非想。」

說無相三昧品第二十九

復次薄伽梵毘盧遮那告執金剛祕密主言：「祕密主！彼真言門修菩薩行諸菩薩樂欲成就無相三昧，當如是思惟：『想從何生？為自身耶？自心意耶？若從身生，身如草木瓦石，自性如是，離於造作、無所識知、因業所生，應當等觀同於外事。又如造立形像，非火非水、非刃非毒、非金剛等之所傷壞，或忿恚麁語而能少分令其動作。若以飲食衣服塗香華鬘、或以塗香旃檀龍腦如是等類種種殊勝受用之具，諸天世人奉事供給，亦不生喜。何以故？愚童凡夫於自性空形像自我分生，顛倒不實起諸分別，或復供養或加毀害。』祕密主！當如是住修身念，觀察性空。

「復次祕密主！心無自性，離一切想故，當思惟性空。祕密主！心於三時求不可得，以過三世故，如是自性遠離諸相。祕密主！有心想者即是愚童凡夫之所分別，由不了知，有如是等虛妄橫計。如彼不實不生，當如是思念。祕密主！此真言門修菩薩行諸菩薩證得無相三昧，由住無相三昧故，如來所說真語親對其人常現在前。」

世出世持誦品第三十

「復次祕密主！今說祕密持真言法。

「一一諸真言，　　作心意念誦， 出入息為二，　　常第一相應， 異此而受持，　　真言闕支分。 內與外相應，　　我說有四種， 彼世間念誦，　　有所緣相續， 住種子字句，　　或心隨本尊， 故說有攀緣，　　出入息為上。 當知出世心，　　遠離於諸字， 自尊為一相，　　無二無取著， 不壞意色像，　　勿異於法則。 所說三落叉，　　多種持真言， 乃至眾罪除，　　真言者清淨， 如念誦數量，　　勿異如是教。」

囑累品第三十一

爾時世尊告一切眾會言：「汝今應當住不放逸。於此法門，若不知根性，不應授與他人，除我弟子具標相者。我今演說，汝等當一心聽。若於吉祥執宿時生、志求勝事、有微細慧、常念恩德、生渴仰心、聞法歡喜而住，其相青白或白色、廣首長頸、額廣平正、其鼻脩直面䩉圓滿、端嚴相稱，如是佛子應當殷勤而教授之。」爾時一切具威德者咸懷慶悅，聞已頂受，一心奉持。是諸眾會，以種種莊嚴廣大供養已，稽首佛足，恭敬合掌而說是言：「唯願於此法教演說救世加持句，令法眼道遍一切處久住世間。」爾時世尊於此法門說加持句真言曰：

「南麼三曼多勃馱喃(一)　薩婆他(引)勝勝(二)　怛𭋓(二合)怛𭋓(二合)(三)　顒顒(四)　達𭌇達𭌇(五)　娑他(引二合)跛也娑他(引二合)跛也(六)　勃馱薩底也(二合)嚩(引)(七)　達摩薩底也(二合)嚩(引)(八)　僧伽薩底也(二合)嚩(引)(九)　𤙖𤙖(十)　吠娜尾吠(十一)　莎訶(十二)」

時佛說此經已，一切持金剛者及普賢等上首諸菩薩，聞佛所說，皆大歡喜，信受奉行。

大毘盧遮那成佛神變加持經卷第六

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大毘盧遮那成佛神變加持經卷第七

大唐天竺三藏善無畏共沙門一行譯

供養次第法中真言行學處品第一

稽首毘盧遮那佛！　　開敷淨眼如青蓮， 我依大日經王說，　　供養所資眾儀軌。 為成次第真言法，　　如彼當得速成就， 又令本心離垢故，　　我今隨要略宣說。 然初自他利成就，　　無上智願之方便， 成彼方便雖無量，　　發起悉地由信解， 於滿悉地諸勝願，　　一切如來勝生子， 彼等佛身真言形，　　所住種種印威儀， 殊勝真言所行道，　　及方廣乘皆諦信。 有情信解上中下，　　世尊說彼證修法， 哀愍輪迴六趣眾，　　隨順饒益故開演， 應當恭敬決定意，　　亦起勤誠深信心。 若於最勝方廣乘，　　知妙真言調伏行， 隨善逝子所修習，　　無上持明別律儀， 解了具緣眾支分，　　得受傳教印可等。 見如是師恭敬禮，　　為利他故一心住， 瞻仰猶如世導師，　　亦如善友及所親， 發起殷勤殊勝意，　　供養給侍隨所作， 善順師意令歡喜，　　慈悲攝受相對時， 稽首請勝善逝行，　　願尊如應教授我。 彼師自在而建立，　　大悲藏等妙圓壇， 依法召入漫荼羅，　　隨器授與三昧耶， 道場教本真言印，　　親於尊所口傳授， 獲勝三昧耶及護，　　爾乃應當如說行。 然此契經之所說，　　攝正真言平等行， 哀愍劣慧弟子故，　　分別漸次之儀式， 於造勝利天中天，　　從正覺心所生子， 下至世天身語印，　　入此真言最上乘。 導諸密行軌範者，　　皆當敬重不輕毀， 以能饒益諸世間，　　是故勿生捨離心， 常應無間而繫念，　　彼等廣大諸功德， 隨其力分相應事，　　悉皆承奉而供養。 佛聲聞眾及緣覺，　　說彼教門盡苦道， 授學處師同梵行，　　一切勿懷毀慢心， 善觀時宜所當作，　　和敬相應而給侍。 　　不造愚童心行法， 不於諸尊起嫌恨，　　如世導師契經說， 能損大利莫過瞋，　　一念因緣悉焚滅， 俱胝曠劫所修善，　　是故慇懃常捨離， 此無義利之根本。　　淨菩提心如意寶， 滿世出世勝希願，　　除疑究竟獲三昧， 自利利他因是生，　　故應守護倍身命， 觀具廣大功德藏。　　若身口意嬈眾生， 下至少分皆遠離，　　除異方便多所濟， 內住悲心而現瞋。　　於背恩德有情類， 常懷忍辱不觀過，　　又常具足大慈悲， 及與喜捨無量心。　　隨力所能法食施， 以慈利行化群生，　　或由大利相應心， 為俟時故而棄捨，　　若無勢力廣饒益， 住法但觀菩提心，　　佛說此中具萬行， 滿足請白純淨法。　　以布施等諸度門， 攝受眾生於大乘，　　令住受持讀誦等， 及與思惟正修習。　　智者制止六情根， 常當寂意修等引。　　毀壞事業由諸酒， 一切不善法之根，　　如毒火刀霜雹等， 故當遠離勿親近。　　又由佛說增我慢， 不應坐臥高妙床。　　取要言之具慧者， 悉捨自損損他事。　　我依正三昧耶道， 今已次第略宣說，　　顯明佛說修多羅， 令廣知解生決定。　　依此正住平等戒， 復當離於毀犯因，　　謂習惡心及懈惰， 妄念恐怖談話等。　　妙真言門覺心者， 如是正住三昧耶，　　當令障蓋漸消盡， 以諸福德增益故。　　欲於此生入悉地， 隨其所應思念之，　　親於尊所受明法， 觀察相應作成就。　　當自安住真言行， 如所說明次第儀，　　先禮灌頂傳教尊， 請白真言所修業。　　智者蒙師許可已， 依於地分所宜處，　　妙山輔峯半巖間， 種種龕窟兩山中，　　於一切時得安隱， 芰荷青蓮遍嚴池，　　大河涇川洲岸側， 遠離人物眾憒鬧，　　篠葉扶疏悅意樹， 多饒乳木及祥草，　　無有蚊虻苦寒熱， 惡獸毒蟲眾妨難。　　或諸如來聖弟子， 甞於往昔所遊居，　　寺塔練若古仙室， 當依自心意樂處，　　捨離在家絕諠務， 勤轉五欲諸蓋纏，　　一向深樂於法味， 長養其心求悉地。　　又常具足堪忍慧， 能安饑渴諸疲苦，　　淨命善伴或無伴， 當與妙法經卷俱。　　若順諸佛菩薩行， 於正真言堅信解，　　具淨慧力能堪忍， 精進不求諸世間，　　常樂堅固無怯弱， 自他現法作成就，　　不隨餘天無畏依， 具此名為良助伴。

增益守護清淨行品第二

彼作成就處所已，　　每日先住於念慧， 依法寢息初起時，　　除諸無盡為障者， 是夜放逸所生罪，　　慇懃還淨皆悔除， 寂根具悲利益心，　　誓度無盡眾生界。 如法澡浴或不浴，　　應令身口意清淨， 次於齋室空靜處，　　散妙花等以莊嚴， 隨置形像勝妙典，　　或心思念十方佛， 心目現觀諦明了。　　當依本尊所在方， 至誠恭敬一心住，　　五輪投地而作禮， 歸命十方正等覺，　　三世十切具三身， 歸命一切大乘法，　　歸命不退菩提眾， 歸命諸明真實言，　　歸命一切諸密印， 以身口意清淨業，　　慇懃無量恭敬禮。

作禮方便真言曰：

「唵(一)　南麼薩婆怛他(引)蘖多(二)　迦(引)耶嚩(引)吃質(二合)多(三)　播娜鑁(無范反)娜難迦嚕弭(四)」

由此作禮真實言，　　即能遍禮十方佛， 右膝著地合爪掌，　　思惟說悔先罪業： 「我由無明所積集，　　身口意業造眾罪， 貪欲恚癡覆心故，　　於佛正法賢聖僧， 父母二師善知識，　　以及無量眾生所， 無始生死流轉中，　　具造極重無盡罪。 親對十方現在佛，　　悉皆懺悔不復作。」

出罪方便真言曰：

「唵(一)　薩婆播波薩怖(二合)吒(二)　娜訶曩伐折羅(引二合)也(三)　莎訶(四)」

南無十方三世佛，　　三種常身正法藏， 勝願菩提大心眾，　　我今皆悉正歸依。

歸依方便真言曰：

「唵(一)　薩婆勃馱菩提薩怛鑁(引二合)(二)　設囉𧹞(平)蘗車弭(三)　伐折囉(二合)達麼(四)　頡唎(二合)(五)」

我淨此身離諸垢，　　及與三世身口意， 過於大海剎塵數，　　奉獻一切諸如來。

施身方便真言曰：

「唵(一)　薩婆怛他(引)蘖多(二)　布闍鉢囉(二合)跋(無竭反)㗚多(二合)曩夜怛忙(去二合)難(三)　[嗨-每+(臼/工)]𭌆夜(二合)哆夜弭(四)　薩婆怛他(引)蘗多室柘(二合)地底瑟咤(勅限反二合)多(引)(五)　薩婆怛他(引)蘖多若難謎阿(引)味設覩(六)」

淨菩提心勝願寶，　　我今起發濟群生， 生苦等集所纏繞，　　及與無知所害身， 救攝歸依令解脫，　　常當利益諸含識。

發菩提心方便真言曰：

「唵(一)　菩提質多(二)　母多播(引二合)娜夜弭(三)」

是中增加句言，菩提心離一切物，謂蘊界處能執所執捨故。法無有我，自心平等，本來不生，如大空自性，如佛世尊及諸菩薩發菩提心。乃至菩提道場，我亦如是發菩提心(此增加句亦同真言，當誦梵本)。

十方無量世界中，　　諸正遍知大海眾， 種種善巧方便力，　　及諸佛子為群生， 諸有所修福業等，　　我今一切盡隨喜。

隨喜方便真言曰：

「唵(一)　薩婆怛他(引)蘖多(二)　本(去)若(尼也反)若囊(三)　努暮捺那布闍迷伽參暮捺囉(二合)(四)　薩叵(二合)囉儜三麼曳(五)　𤙖(六)」

我今勸請諸如來，　　菩提大心救世者， 唯願普於十方界，　　恒以大雲降法雨。

勸請方便真言曰：

「唵(一)　薩婆怛他(引)蘖多(引)(二)　睇灑儜布闍迷伽娑慕捺囉(二合)(三)　薩叵(二合)囉儜三麼曳(四)　𤙖(五)」

願令凡夫所住處，　　速捨眾苦所集身， 當得至於無垢處，　　安住清淨法界身。

奉請法身方便真言曰：

「唵(一)　薩婆怛他(引)蘖多(二)　捺睇灑夜弭(三)　薩婆薩怛嚩(二合)係多(引)㗚他(去二合)耶(四)　達麼馱到薩𭍑(他以反二合)𫪭㗚婆(上二合)靺覩(五)」

所修一切眾善業，　　利益一切眾生故， 我今盡皆正迴向，　　除生死苦至菩提。

迴向方便真言曰：

「唵(一)　薩婆怛他(引)蘖多(二)　[嗨-每+(臼/工)]哩也(二合)怛囊布闍迷伽參慕捺囉(二合)(三)　薩叵(二合)囉儜三麼曳(四)　𤙖(五)」

復造所餘諸福事，　　讀誦經行宴坐等， 為令身心遍清淨，　　哀愍救攝於自他。 心性如是離諸垢，　　身隨所應以安坐， 次當結三昧耶印，　　所謂淨除三業道。 應知密印相，　　諸正遍知說， 當合定慧手，　　並建二空輪， 遍觸諸支分，　　誦持真實語。

入佛三昧耶明曰：

「南麼薩婆怛他(引)蘖帝𭍇(一)　微濕嚩(二合)目契𡃇(二)　唵阿三迷(三)　呾𭌆(二合)三迷(四)　三麼曳(平)(五)　莎訶(六)」

纔結此密印，　　能淨如來地， 地波羅蜜滿，　　成三法道界。 所餘諸印等，　　次第如經說， 真言者當知，　　所作得成就。 次結法界生，　　密慧之幖幟， 淨身口意故，　　遍轉於其身。 般若三昧手，　　俱作金剛拳， 二空在其掌，　　風幢皆正直， 如是名法界，　　清淨之祕印。

法界生真言曰：

「南麼三曼多勃馱喃(一)　達摩馱睹(二)　薩嚩(二合)婆嚩句痕(三)」

如法界自性，　　而觀於自身， 或以真實言，　　三轉而宣說。 當見住法體，　　無垢如虛空， 真言印威力，　　加持行人故。 為令彼堅固，　　觀自金剛身， 結金剛智印，　　止觀手相背， 地水火風輪，　　左右互相持， 二空各旋轉，　　合於慧掌中， 是名為法輪，　　最勝吉祥印。 是人當不久，　　同於救世者， 真言印威力，　　成就者當見， 常如寶輪轉，　　而轉大法輪。

金剛薩埵真言曰：

「南麼三曼多伐折囉(二合)𧹞(一)　伐折囉(引二合)咀麼(二合)句痕(二)」

誦此真言已，　　當住於等引， 諦觀我此身，　　即是執金剛。 無量天魔等，　　諸有見之者， 如金剛薩埵，　　勿生疑惑心。 次以真言印，　　而擐金剛甲， 當觀所被服，　　遍體生焰光。 用是嚴身故，　　諸魔為障者， 及餘惡心類，　　覩之咸四散。 是中密印相，　　先作三補吒， 止觀二風輪，　　糺持火輪上， 二空自相並，　　而在於掌中， 誦彼真言已，　　當觀無垢字。

金剛甲冑真言曰：

「南麼三曼多伐折囉(二合)𧹞(一)　唵(二)　伐折囉(二合)迦嚩遮(三)　𤙖(四)」

囉字色鮮白，　　空點以嚴之， 如彼髻明珠，　　置之於頂上。 設於百劫中，　　所積眾罪垢， 由是悉除滅，　　福慧皆圓滿。

彼真言曰：

「南麼三曼多勃馱喃囕」

真言同法界，　　無量眾罪除， 不久當成就，　　住於不退地。 一切觸穢處，　　當加此字門， 赤色具威光，　　焰鬘遍圍繞。 次為降伏魔，　　制諸大障故， 當念大護者，　　無能堪忍明。

無堪忍大護明曰：

「南麼薩婆怛他(引)蘖帝𡃇薩婆佩也微蘖帝𡃇(二)　微濕嚩(二合)目契弊薩婆他(引)(三)　唅欠(四)　囉吃灑(二合)摩訶(引)沬麗(五)　薩婆怛他(引)蘖多奔抳也(二合)[嗨-每+(臼/工)]社帝(六)　𤙖𤙖(七)　呾囉(引二合)吒(輕)呾囉(二合)吒(同上)(八)　阿鉢囉(二合)𫪭訶諦(九)　莎訶(十)」

由纔憶念故，　　諸毘那也迦， 惡形羅剎等，　　彼一切馳散。

供養儀式品第三

如是正業淨其身，　　住定觀本真言主， 以真言印而召請，　　先當示現三昧耶。 真言相應除障者，　　兼以不動慧刀印， 稽首奉獻閼伽水，　　行者復獻真言座。 次應供養花香等，　　去垢亦以無動尊， 辟除作淨皆如是，　　加持以本真言王， 或觀諸佛勝生子，　　無量無數眾圍繞。

右攝頌竟，下當次第分別說。

現前觀囉字，　　具點廣嚴飾， 謂淨光焰鬘，　　赫如朝日暉。 念聲真實義，　　能除一切障， 解脫三毒垢，　　諸法亦復然。 先自淨心地，　　復淨道場地， 悉除眾過患，　　其相如虛空， 如金剛所持，　　此地亦如是。 最初於下位，　　思惟彼風輪， 訶字所安住，　　黑光焰流布。

彼真言言：

「南麼三曼多勃馱喃唅」

次上安水輪，　　其色猶雪乳， 嚩字所安住，　　頗胝月電光。

彼真言曰：

「南麼三曼多勃馱喃鑁」

復於水輪上，　　觀作金剛輪， 想置本初字，　　四方遍黃色。

彼真言曰：

「南麼三曼多勃馱喃阿」

是輪如金剛，　　名大因陀羅， 光焰淨金色，　　普皆遍流出。 於彼中思惟，　　導師諸佛子， 水中觀白蓮，　　妙色金剛莖， 八葉具鬚蘂，　　眾寶自莊嚴， 常出無量光，　　百千眾蓮繞。 其上復觀想，　　大覺師子座， 寶王以校飾，　　在大宮殿中， 寶柱皆行列，　　遍有諸幢蓋， 珠鬘等交絡，　　垂懸妙寶衣， 周布香花雲，　　及與眾寶雲， 普雨雜花等，　　繽紛以嚴地， 諧韻所愛聲，　　而奏諸音樂。 宮中想淨妙，　　賢瓶與閼伽， 寶樹王開敷，　　照以摩尼燈。 三昧總持地，　　自在之婇女， 佛波羅蜜等，　　菩提妙嚴花， 方便作眾伎，　　歌詠妙法音。 以我功德力，　　如來加持力， 及以法界力，　　普供養而住。

虛空藏轉明妃曰：

「南麼薩婆怛他(引)蘖帝𭍇(一)　微濕嚩(二合)目契𡃇(二)　薩婆他(三)　欠(四)　嗢蘖帝薩叵(二合)囉係門(五)　伽伽娜劍(六)　莎訶(七)　(法應多誦)」

由此持一切，　　真實無有異， 作金剛合掌，　　是則加持印。 一切法不生，　　自性本寂故， 想念此真實，　　阿字置其中。 次當轉阿字，　　成大日牟尼， 無盡剎塵眾，　　普現圓光內。 千界為增數，　　流出光焰輪， 遍至眾生界，　　隨性令開悟。 身語遍一切，　　佛心亦復然， 閻浮淨金色，　　為應世間故， 加趺坐蓮上，　　正受離諸毒， 身被綃縠衣，　　自然髮髻冠， 若釋迦牟尼。　　彼中想婆字， 復轉如是字，　　而成能仁尊， 勤勇袈裟衣，　　四八大人相。

釋迦種子心曰：

「南麼三曼多勃馱喃婆」

字門轉成佛，　　亦利諸眾生， 猶如大日尊，　　瑜伽者觀察。 一身與二身，　　乃至無量身， 同入於本體，　　流出亦如是。 於佛右蓮上，　　當觀本所尊， 左置執金剛，　　勤勇諸眷屬。 前後花臺中，　　廣大菩薩眾， 一生補處等，　　饒益眾生者。 右邊花座下，　　真言者所居。 若持妙吉祥，　　中置無我字， 是字轉成身，　　如前之所觀。

文殊種子心曰：

「南麼三曼多勃馱喃瞞」

若觀世自在，　　或金剛薩埵， 慈氏及普賢，　　地藏除蓋障， 佛眼并白處，　　多利毘俱知， 忙莽商羯羅，　　金輪與馬頭， 持明男女使，　　忿怒諸奉教， 隨其所樂欲，　　依前法而轉， 為令心喜故，　　奉獻外香花， 燈明閼伽水，　　皆如本教說。 不動以去垢，　　辟除使光顯， 本法自相加，　　及護持我身。 結諸方界等，　　或以降三世， 召請如本教，　　所用印真言， 及此普通印，　　真言王相應。

聖者不動尊真言曰：

「南麼三曼多伐折羅(二合)𧹞(一)　戰拏摩訶𡀔灑儜(上)(二)　薩破(二合)吒也(三)　𤙖怛囉(二合)吒(四)　悍(引)漫(引，當誦三遍)」

當以定慧手，　　皆作金剛拳， 正直舒火風，　　虛空持地水， 三昧手為鞘，　　般若以為刀， 慧刀入住出，　　皆在三昧鞘， 是則無動尊，　　密印之威儀。 定手住其心，　　慧手普旋轉， 應知所觸物，　　即名為去垢； 以此而左旋，　　因是成辟除； 若結方隅界，　　皆令隨右轉。 所餘眾事業，　　滅惡淨諸障， 亦當如是作，　　隨類而相應。 次以真言印，　　而請召眾聖， 諸佛菩薩說，　　依本誓而來。

召請方便真言曰：

「南麼三曼多勃馱喃(一)　阿(去急呼)薩婆怛囉(引二合)鉢囉(二合)底訶諦(二)　怛他(引)蘗黨矩奢(三)　菩提淅𭌆耶(二合)鉢𭌆布囉迦(四)　莎訶(應誦七遍)」

以歸命合掌，　　固結金剛縛， 當令智慧手，　　直舒彼風輪， 俛屈其上節，　　故號為鉤印， 諸佛救世者，　　以茲召一切， 安住十地等，　　大力諸菩薩， 及餘難調伏，　　不善心眾生。 次奉三昧耶，　　具以真言印， 印相如前說，　　諸三昧耶教。

三昧耶真言曰：

「南麼三曼多勃馱喃(一)　阿三迷(二)　怛𭌆三迷(三)　三麼曳(四)　莎訶(五)(應誦三遍)」

以如是方便，　　正示三昧耶， 則能普增益，　　一切眾生類， 當得成悉地，　　速滿無上願， 令本真言主，　　諸明歡喜故。 所獻閼伽水，　　先已具嚴備， 用本真言印，　　如法以加持， 奉諸善逝者，　　用浴無垢身， 次當淨一切，　　佛口所生子。

閼伽真言曰：

「南麼三曼多勃馱喃(一)　伽伽娜三摩(引)三摩(二)　莎訶(當誦二十五遍，以不動尊印示之)」

次奉所敷座，　　具密印真言， 結作蓮花臺，　　遍置一切處。 覺者所安坐，　　證最勝菩提， 為得如是處，　　故持以上獻。

如來座真言曰：

「南麼三曼多勃馱喃阿(引聲急呼)」

其中密印相，　　定慧手相合， 而普舒散之，　　猶如鈴鐸形， 二空與地輪，　　聚合以為臺， 水輪稍相遠，　　是即蓮花印。 復次當辟除，　　自身所生障， 以大慧刀印，　　聖不動真言。 當見同於彼，　　最勝金剛焰， 焚燒一切障，　　令盡無有餘。 智者當轉作，　　金剛薩埵身， 真言印相應，　　遍布諸支分。

金剛種子心曰：

「南麼三曼多勃馱喃鑁」

念此真實義，　　諸法離言說， 以具印等故，　　即同執金剛。 當知彼印相，　　先以三補吒， 火輪為中鋒，　　端銳自相合， 風輪以為鉤，　　舒屈置其傍， 水輪互相交，　　而在於掌內。

金剛薩埵真言曰：

「南麼三曼多伐折囉(二合)𧹞(一)　戰拏摩訶(引)𡀔灑𧹞(平)(二)　𤙖」

或用三昧手，　　作半金剛印， 或以餘契經，　　所說之軌儀， 次當周遍身，　　被服金剛鎧， 身語之密印，　　前已依法說， 以佉字及點，　　而置於頂上， 思惟此真言，　　諸法如虛空。

彼真言曰：

「南麼三曼多勃馱喃欠」

應先住此字門，然後作金剛薩埵身。

次應一心作，　　摧伏諸魔印， 智者應普轉，　　真語共相應， 能除極猛利，　　諸有惡心者， 當見遍此地，　　金剛熾焰光。

降伏魔真言曰：

「南麼三曼多勃馱喃(一)　摩訶(引)沫囉嚩𫪭(二)　捺奢嚩路嗢婆(二合)吠(平)(三)　摩訶(引)昧怛𭌆也(三合)毘庾(二合)嗢蘗(二合)𫪭(四)　莎訶(五)」

當以智慧手，　　而作金剛拳， 正直舒風輪，　　加於白毫際， 如毘俱知形，　　是則彼幖幟， 此印名大印，　　念之除眾魔。 纔結是法故，　　無量天魔軍， 及餘為障者，　　必定皆退散。 次用難堪忍，　　密印及真言， 而用結周界，　　威猛無能覩。

無能堪忍真言曰：

「南麼三曼多勃馱喃(一)　三莾多弩蘖帝(二)　滿馱也徒瞞(引)(三)　摩訶三摩耶嗨-每+(臼/工)闍(去)帝(四)　娑麼(二合)囉嬭(五)　阿鉢囉(二合)𫪭訶諦(六)　馱迦馱迦(七)　捺囉捺囉(八)　滿馱滿馱(九)　捺奢爾羶(十)　薩婆怛他(引)蘖多(引)弩壤帝(十一)　鉢囉(二合)嚩囉達摩臘馱微若曳(平)(十二)　薄伽嚩𫪭(十三)　微矩𭌆微矩麗(十四)　麗魯補𭌆微矩麗(十五)　莎訶(當誦三遍)(十六)」

或以第二略說真言曰：

「南麼三曼多勃馱喃(一)　麗魯補𭌆微矩麗(二)　莎訶(當誦七遍)」

先以三補吒，　　風輪在於掌， 二空及地輪，　　內屈猶如鉤， 火輪合為峯，　　開散其水輪， 旋轉指十方，　　是名結大界。 用持十方國，　　能令悉堅住， 是故三世事，　　悉能普護之。 或以不動尊，　　成辨一切事， 護身處令淨，　　結諸方界等。

不動尊種子心曰：

「南麼三曼多伐折囉(二合)𧹞悍」

次先恭敬禮，　　復獻於閼伽， 如經說香等，　　依法修供養。 復以聖不動，　　加持此眾物， 結彼慧刀印，　　普皆遍灑之。 是諸香花等，　　所辨供養具， 數以密印灑，　　復頻誦真言。 各說本真言，　　及自所持明， 應如是作已，　　稱名而奉獻。 一切先遍置，　　清淨法界心， 所謂囕字門，　　如前所開示。

所稱名中塗香真言曰：

「南麼三曼多勃馱喃(一)　微輸(上)馱健杜(引)納婆(二合)嚩(二)　莎訶(當誦三遍)」

次說花真言曰：

「南麼三曼多勃馱喃(一)　摩訶(引)昧呾𭌆也(三合)(二)　毘庾(二合)嗢蘖帝(三)　莎訶(當誦三遍)」

次說焚香真言曰：

「南麼三曼多勃馱喃(一)　達摩馱埵弩蘖帝(二)　莎訶(當誦三遍)」

次說然燈真言曰：

「南麼三曼多勃馱喃(一)　怛他(引)𮓌多(引)唎旨(二合)(二)　薩叵(二合)囉儜嚩婆(去)娑娜(三)　伽伽猱陀哩耶(二合)(四)　莎訶(當誦三遍)」

次說諸食真言曰：

「南麼三曼多勃馱喃(一)　阿囉囉迦囉囉(二)　沫隣捺泥(三)　摩訶(引)沫履(四)　莎訶(當誦三遍)」

及餘供養具，　　所應奉獻者， 依隨此法則，　　淨以無動尊。 當合定慧掌，　　五輪互相叉， 是則持眾物，　　普通供養印。 真言具慧者，　　敬養眾聖尊， 復作心儀式，　　清淨極嚴麗， 所獻皆充滿，　　平等如法界， 此方及餘剎，　　普入諸趣中。 依諸佛菩薩，　　福德而生起， 幢幡諸瓔蓋，　　廣大妙樓閣， 及天寶樹王，　　遍有諸資具， 眾香花雲等，　　無際猶虛空， 各雨諸供物，　　供養成佛事。 思惟奉一切，　　諸佛及菩薩， 以虛空藏明，　　普通供養印， 三轉作加持，　　所願皆成就。

持虛空藏明增加句云：

依我功德力，　　及與法界力， 一切時易獲，　　廣多復清淨。 大供莊嚴雲，　　依一切如來， 及諸菩薩眾，　　海會而流出。 以一切諸佛，　　菩薩加持故， 如法所修事，　　積集諸功德， 迴向成悉地，　　為利諸眾生。 以如是心說，　　願明行清淨， 諸障得消除，　　功德自圓滿， 隨時修正行，　　是則無定期。 若諸真言人，　　此生求悉地， 先依法持誦，　　但作心供養。 所為既終竟，　　次經於一月， 具以外儀軌，　　而受持真言。 又以持金剛，　　殊勝之諷詠， 供養佛菩薩，　　當得速成就。

執金剛阿利沙偈曰：

無等無所動，　　平等堅固法， 悲愍流轉者，　　攘奪眾苦患， 普能授悉地。　　一切諸功德， 離垢不遷變，　　無比勝願法， 等同於虛空，　　彼不可為喻， 隙塵千萬分，　　尚不及其一。 恒於眾生界，　　成就果願中， 於悉地無盡，　　故離於譬喻。 常無垢翳悲，　　依於精進生， 隨願成悉地，　　法爾無能蔽。 作眾生義利，　　所及普周遍， 照明恒不斷，　　哀愍廣大身， 離障無罣礙。　　行於悲行者， 周流三世中，　　施與成就願， 於無量之量，　　令至究竟處。 奇哉此妙法，　　善逝之所到， 唯不越本誓，　　授我無上果。 若施斯願者，　　恒至殊勝處， 廣及於世間，　　能滿勝希願， 不染一切趣，　　三界無所依。

右此偈即同真言，當誦梵本。

誦持如是偈讚已，　　至誠歸命世導師， 唯願眾聖授與我，　　慈濟有情之悉地。 復次為欲利他故，　　觀佛化雲遍一切， 我所修福佛加持，　　普賢自體法界力， 坐蓮華臺往十方，　　隨順性欲導眾生， 依諸如來本誓願，　　淨除一切內外障， 開現出世眾資具，　　如其信解充滿之。 以我功德所莊嚴，　　及淨法界中出生， 如來神力加持故，　　成就眾生諸義利。 備足諸佛之庫藏，　　出無盡寶不思議， 三誦虛空藏轉明，　　及密印相如前說。 此真言乘諸學者，　　是故當生諦信心， 一切導師所宣說，　　不應誹謗生疑悔。

持誦法則品第四

如是具法供養已，　　起利無盡眾生心， 稽首諸佛聖天等，　　住相應座入三昧， 四種靜慮之軌儀，　　能令內心生喜樂， 以真實義加持故，　　當得真言成等引。 若作真言念誦時，　　今當次說彼方便， 智者如先所開示，　　現前而觀本所尊， 於其心月圓明中，　　悉皆照見真言字。 即應次第而受持，　　乃至令心淨無垢， 數及時分相現等，　　依隨經教已滿足。 志求有相之義利，　　真言悉地隨意成， 是名世間具相行，　　四支禪門復殊異。 行者應生決定意，　　先當一緣觀本尊， 持彼真言祕密印，　　自作瑜伽本尊像， 如其色相威儀等，　　我身無二行亦同， 由住本地相應身，　　雖少福者亦成就。 瑜伽勝義品中說，　　次應轉變明字門， 而以觀作本尊形，　　逮見身祕之幖幟。 契經略說有二相，　　正遍知觀最為先， 次及菩薩聖天觀，　　妙吉祥尊為上首， 亦依彼乘位而轉，　　以相應印及真言。

文殊種子所謂瞞字門，已於前品中說。

本尊三昧相應者，　　以心置心為種子， 彼應如是自觀察，　　安住清淨菩提心， 眾所知識之形像，　　隨順彼行而勿異。 當知聖者妙音尊，　　身相猶如欝金色， 頂現童真五髻相，　　左伐折羅在青蓮， 以智慧手施無畏，　　或作金剛與願印。

文殊師利真言曰：

「南麼三曼多勃馱喃(一)　係係俱摩囉迦(二)　微目吃𫪭(二合)鉢他悉𭍑(二合)多(三)　薩麼(二合)囉薩麼(二合)囉(四)　鉢囉(二合)𫪭然(五)　莎訶(六)」

合定慧手虛心掌，　　火輪交結持水輪， 二風環屈加大空，　　其相如鉤成密印， 而用遍置自支分，　　爾乃修行眾事業， 當知諸佛菩薩等，　　轉字瑜伽亦復然。 或餘經說真言印，　　如是用之不違背， 或依彼說異儀軌，　　或以普通三密門， 若能解了旋轉者，　　諸有所作皆成就。

普通種子心曰：

「南麼三曼多勃馱喃迦」

契經所說迦字門，　　一切諸法無造作， 當以如是理光明，　　而觀此聲真實義。 真陀摩尼寶王印，　　定慧五輪互相交， 金剛合掌之標式，　　普通一切菩薩法。

一切諸菩薩真言曰：

「南麼三曼多勃馱喃(一)　薩婆他(二)　微沬𫪭(三)　微枳羅儜(上)(四)　達摩馱暏[嗨-每+(臼/工)]闍多(五)　參參訶(六)　莎訶(七)」

佉字含眾色，　　增加大空點， 如前所宣說，　　置之於頂上， 當得等虛空，　　說諸法亦然。 復於其首內，　　想念本初字， 純白點嚴飾，　　最勝百明心， 眼界猶明燈，　　大空無垢字， 住於本尊位，　　正覺當現前， 乃至諦明了，　　應當如是見。 又觀彼心處，　　圓滿淨月輪， 炳現阿字門，　　遍作金剛色。 說聲真實義，　　諸法本無生， 於中正觀察，　　皆從此心起。 聲字如花鬘，　　煇焰自圍繞， 其光普明淨，　　能破無明窟。 迦字以為首，　　或復餘字門， 皆當修是法，　　念以聲真實。 或所持真言，　　環列在圓明， 單字與句因，　　隨息而出入。 或修意支法，　　應理如等引， 緣念成悉地，　　普利眾生心， 方迺作持誦，　　懈極然後已。 或以真言字，　　運布心月中， 隨其深密意，　　思念聲真實。 如是受持者，　　復為一方便， 諸有修福聚，　　成就諸善根。 當習意支法，　　無有定時分， 若樂求現法，　　上中下悉地， 應以斯方便，　　先作心受持。 正覺諸世尊，　　所說法如是， 或奉香花等，　　隨力修供養。

是中先持誦法略有二種：一者依時故、二者依相故。時謂所期數滿及定時日月限等，相謂佛塔圖像出生光焰音聲等，當知是真言行者罪障淨除之相也。彼如經所說，先作意念誦已，復持滿一落叉。從此經第二月，乃修具支方便，然後隨其本願作成就法。若有障者，先依現相門以心意持誦，然後於第二月具支供養。應如是知。

復為樂修習，　　如來三密門， 經于一月者，　　次說彼方便。 行者若持誦，　　大毘盧遮那， 正覺真言印，　　當依如是法。

大日如來種子心曰：

「南麼三曼多勃馱喃阿」

阿字門，所謂一切法本不生故，已如前說。

是中身密印，　　正覺白毫相， 慧手金剛拳，　　而在於眉間。

如來毫相真言曰：

「南麼三曼多勃馱喃(一)　阿(去聲急呼)痕若(呼急)」

如前轉阿字，　　而成大日尊， 法力所持故，　　與自身無異。 住本尊瑜伽，　　加以五支字， 下體及臍上，　　心頂與眉間， 於三摩呬多，　　運相而安立， 以依是法住，　　即同牟尼尊。 阿字遍金色，　　用作金剛輪， 加持於下體，　　說名瑜伽座。 鑁字素月光，　　在於霧聚中， 加持自臍上，　　是名大悲水。 囕字初日暉，　　彤赤在三角， 加持本心位，　　是名智火光。 唅字劫災焰，　　黑色在風輪， 加持白毫際，　　說名自在力。 佉字及空點，　　相成一切色， 加持在頂上，　　故名為大空。

此五種真言心，第二品中已說(又此五偈，傳度者頗以經意足之，使文句周備也)。

五字以嚴身，　　威德具成就， 熾然大慧炬，　　滅除眾罪業。 天魔軍眾等，　　及餘為障者， 當見如是人，　　赫奕同金剛。 又於首中置，　　百光遍照王， 安立無垢眼，　　猶燈明顯照， 如前住瑜伽，　　加持亦如是， 智者觀自體，　　等同如來身。 心月圓明處，　　聲鬘與相應， 字字無間斷，　　猶如韻鈴鐸， 正等覺真言，　　隨取而受持， 當以此方便，　　速得成悉地。 復次若觀念，　　釋迦牟尼尊， 所用明字門，　　我今次宣說。

釋迦種子所謂婆字門，已於前品中說。

是中聲實義，　　所謂離諸觀， 彼佛身密印，　　以如來鉢等， 當用智慧手，　　加於三昧掌， 正受之儀式，　　而在於臍輪。

釋迦牟尼佛真言曰：

「南麼三曼多勃馱喃(一)　薩婆吃麗(二合)奢[嗨-每+(臼/工)]素捺那(二)　薩婆達摩嚩始多(引)鉢囉(引二合)鉢多(二合)(三)　伽伽娜三摩(引)三摩(四)　莎訶(五)」

如是或餘等正覺密印真言，各依本經所用。亦當如前方便，以字門觀轉作本尊身，住瑜伽法運布種子，然後持誦所受真言。若依此如來行者，當於大悲胎藏生漫荼羅王得阿闍梨灌頂，乃應具足修行；非但得持明灌頂者之所堪也。其四支禪門方便次第，設餘經中所說儀軌有所虧缺，若如此法修之，得離諸過，以本尊歡喜故，增其威勢，功德隨生。又持誦畢已，輒用本法而護持之。雖餘經有不說者，亦當通用此意，令修行人速得成就。

復次本尊之所住，　　漫荼羅位之儀式， 如彼形色壇亦然，　　依此瑜伽疾成就。 當知悉地有三種，　　寂災增益降伏心， 分別事業凡四分，　　隨其物類所當用， 純素黃赤深玄色，　　圓方三角蓮華壇。 北面勝方住蓮座，　　淡泊之心寂災事； 東面初方吉祥座，　　悅樂之容增益事； 西面後方在賢座，　　喜怒與俱攝召事； 南面下方蹲踞等，　　忿怒之像降伏事。 若知祕密之幖幟，　　性位形色及威儀， 奉花香等隨所應，　　皆當如是廣分別， 淨障增福圓滿等，　　捨處遠遊摧害事。 真言之初以唵字，　　後加莎訶寂災用； 若真言初以唵字，　　後加𤙖發攝召用； 初後納麼增益用，　　初後𤙖發降伏用； 𤙖字發字通三處，　　增其名號在中間。 如是分別真言相，　　智者應當悉知解。

真言事業品第五

爾時真言行者隨其所應如法持誦已，復當如前事業而自加持，作金剛薩埵身，思惟佛菩薩眾無量功德，於無盡眾生界興大悲心，隨其所有資具而修供養。供養已，又當一心合掌，以金剛諷誦及餘微妙言辭稱歎如來真實功德。

次持所造眾善迴向發願，作如是言：「如大覺世尊所證知解了積集功德迴向無上菩提。我今亦復如是，所有福聚與法界眾生共之，咸使度生死海、成遍知道，自利利他法皆滿足。依於如來大住而住，非獨為己身故求菩提也。乃至往返生死，濟諸眾生同得一切種智以來，常當修集福德智慧、不造餘業。願我等得到第一安樂，所求悉地，離諸障礙，一切圓滿故。」復更思惟：「令我速當具足若內若外種種清淨妙寶而自莊嚴，相續無間普皆流出。以是因緣故，能滿一切眾生所有希願。」

右略說如是。若廣修行者，當如普賢行願及餘大乘修多羅所說，以決定意而稱述之。或云：「如諸佛菩薩自所證知，興大悲願；我亦如是發願也。」

次當奉獻閼伽，作歸命合掌置之頂上，思惟諸佛菩薩真實功德，至誠作禮而說偈言：

「諸有永離一切過，　　無量功德莊嚴身， 一向饒益眾生者，　　我今悉皆歸命禮。」

次當啟白眾聖，說是偈言：

「現前諸如來，　　救世諸菩薩， 不斷大乘教，　　到殊勝位者， 唯願聖天眾，　　決定證知我， 各當隨所安，　　後復垂哀赴。」

次當以三昧耶真言密印於頂上解之，而生是心：「諸有結護加持皆令解脫。以此方便故，先所奉請諸尊各還所住，不為無等大誓之所留止也。」復用法界本性加持自體，思惟淨菩提心，而住金剛薩埵身。是中明印，第二品中已說。若念誦竟，以此三印持身，所有真言行門終畢，法則皆悉圓滿。

又應如前方便，觀法界字以為頂相。彼服金剛甲冑，由斯祕密莊嚴故，即得如金剛自性，無能沮壞之者。諸有聞其音聲或見或觸，皆必定於阿耨多羅三藐三菩提，一切功德皆悉成就，與大日世尊等無有異也。

次復起增上心，修行殊勝事業。於清淨處嚴以香花，先令自身作觀世音菩薩，或住如來自性。依前方便，以真言密印加持，然後以法施心讀誦大乘方廣經典，或以心誦而請諸天神等令聽受之。如所說偈言：

「金剛頂經說，　　觀世蓮花眼， 即同一切佛，　　無盡莊嚴身。 或以世導師，　　諸法自在者， 隨取一名號，　　作本性加持。」

觀自在種子心曰：

「南麼三曼多勃馱喃娑(急呼)」

字門真實義，　　諸法無染著， 音聲所流出，　　當作如是觀。 此中身密相，　　所謂蓮花印， 如前奉敷座，　　我已分別說。

次說觀自在真言曰：

「南麼三曼多勃馱喃(一)　薩婆怛他(引)蘖多嚩路吉多(二)　羯嚕拏麼也(三)　囉囉囉𤙖若(短聲)(四)　莎訶(五)」

前以法界心字置之在頂。又用此真言密印相加，隨力所堪讀誦經法，或造制底漫荼羅等。所為已畢，次從座起，以和敬相應接諸人事。又為身輪得支持故，次行乞食，或檀越請，或僧中所得，當離魚肉薰菜。及供養本尊諸佛之餘，乃至種種殘宿不淨、諸酒木果等漿可以醉人者，皆不應飲噉。

次奉摶食，用獻本尊。又作隨意食法。若故有餘，更出少分，為濟飢乏乞求故。當生是心：「我為任持身器安隱行道受是段食，如膏車轄令不敗傷。」有所至到，不應以滋味故增減其心及生悅澤嚴身之相，然後觀法界心字遍淨諸食，以事業金剛加持自身。是中種子，如鑁字真言所說。

復誦施十力明八遍，方乃食之。說此明曰：

「南麼薩婆勃馱菩提薩埵喃(一)　唵麼蘭捺泥(去)帝孺忙栗寧(二)　莎訶(三)」

如是住先成就本尊瑜伽。飯食訖已，所餘觸食，以成辦諸事真言心供養所應食者。當用不空威怒增加聖不動真言，當誦一遍，受者歡喜，常隨行人而護念之。彼真言曰：

「南麼三曼多伐折囉(引二合)𧹞(一)　怛囉(二合)吒(輕)阿謨伽(二)　戰拏摩訶𡀔灑儜(上)(三)　娑破(二合)吒野𤙖(四)　怛囉(二合)麼野怛囉(二合)麼野(五)　𤙖怛囉(二合)吒(輕)悍漫(六)」

彼食竟，休息少時。復當禮拜諸佛、懺悔眾罪，為淨心故。如是循修常業，乃至依前讀誦經典，恒依是住。於後日分亦復如是，初夜後夜思惟大乘無得間絕。至中夜分，以事業金剛如前被金剛甲，敬禮一切諸佛大菩薩等。次當運心如法供養，而作是念：「我為一切眾生志求大事因緣故，應當愛護是身，少時安寢，非為貪著睡眠之樂。」先當正身威儀，重累二足，右脇而臥。若支體疲懈者，隨意轉側無咎。為令速寤，常當係意在明。又復不應偃臥床上。次於餘日亦如是行之。持真言者，以不虧法則無間勤修故，得真言門修菩薩行之名號也。若於數時相現等持誦法中作前方便，乃至具修勝業猶不成就者，應自警悟，倍加精進，勿得生下劣想，而言是法非我所堪。如是展其志力，自利利他常不空過。以行者勤誠不休息故，眾聖玄照其心，則蒙威神建立得離諸障。是中有二事不應捨離，謂不捨諸佛菩薩及饒益無盡眾生心。恒於一切智願心不傾動，以此因緣必定得成隨類悉地也。

常依內法而澡浴，　　不應執著外淨法， 於觸食等懷疑悔，　　如是皆所不應為。 若為任持是身故，　　隨時盥沐除諸垢， 於河流等如法教，　　與真言印共相應。 以法界心淨諸水，　　隨用不動降三世， 真言密印護方等，　　住於本尊自性觀。 復當三轉持淨土，　　恒以一心正思惟， 念聖不動真言等，　　智者默然應澡浴。

淨法界心及不動尊種子、刀印，皆如前說。降三世種子心曰：

「南麼三曼多伐折囉(引二合)𧹞涸」

此中訶字門，　　聲理如前說， 少分差別者，　　所謂淨除相。 降伏三界尊，　　身密之儀式， 當用成事業，　　五智金剛印。

次說降三世真言曰：

「南麼三曼多伐折囉(引二合)𧹞(一)　訶訶訶(二)　微薩麼(二合)曳(平)(三)　薩婆怛他(引)蘖多微灑也三婆嚩(四)　怛囇(二合)路枳也(二合)微若也(五)　𤙖若(急呼)(六)　莎訶(七)」

如是澡浴灑淨已，　　具三昧耶護支分， 思惟無盡聖天眾，　　三奉掬水而獻之。 為淨身心利他故，　　敬禮如來勝生子， 遠離三毒分別等，　　寂調諸根詣精室。 或依水室異方便，　　心住如前所制儀， 自身三等為限量，　　為求上中下法故。 行者如是作持誦，　　所有罪流當永息， 必定成就摧諸障，　　一切智句集其身。 彼依世間成就品，　　或復餘經之所說， 供養支分眾方便，　　如其次第所修行， 未離有為諸相故，　　是謂世間之悉地。 次說無相最殊勝，　　具信解者所觀察， 若真言乘深慧人，　　此生志求無上果， 隨所信解修觀照，　　如前心供養之儀， 及依悉地流出品，　　出世間品瑜伽法， 彼於真實緣生句，　　內心支分離攀緣， 依此方便而證修，　　常得出世間成就。

如所說優陀那偈言：

「甚深無相法，　　劣慧所不堪， 為應彼等故，　　兼存有相說。」

右阿闍梨所集大毘盧遮那成佛神變加持經中供養儀式具足竟。傳度者頗存會意，又欲省文故，刪其重複真言旋轉用之。修行者當綜括上下文義耳。

「𭍇(毘庾反)弊(毘也反)底(丁以反)嗨-每+(臼/工)𭍑(他以反。凡真言中平聲字皆稍上聲呼之。若諸與下字相連，亦可逐便以入聲呼之。如婆伽梵呼為薄伽梵之類是也)」

大毘盧遮那成佛神變加持經卷第七