T18n0848_大毗盧遮那成佛神變加持經
大正藏第 18 冊 No. 0848 大毗盧遮那成佛神變加持經
No. 848
大毗盧遮那成佛神變加持經卷第一
大唐天竺三藏善無畏共沙門一行譯
入真言門住心品第一
如是我聞。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。虛空游步執金剛。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。金剛手秘密主。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。諸執金剛秘密主為上首。毗盧遮那如來加持故。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。非從毗盧遮那佛身或語或意生。一切處起滅邊際不可得。而毗盧遮那。一切身業一切語業
【現代漢語翻譯】 現代漢語譯本
大正藏第 18 冊 No. 0848 《大毗盧遮那成佛神變加持經》
No. 848
《大毗盧遮那成佛神變加持經》卷第一
大唐天竺三藏善無畏共沙門一行譯
入真言門住心品第一
如是我聞。一時，薄伽梵（Bhagavan，世尊）。住在如來加持的廣大金剛法界宮。一切持金剛者都聚集在那裡。如來以其信解和遊戲神通，化現出巨大的樓閣寶王，高大無比，沒有邊際。各種美妙的寶王以種種方式裝飾著它。菩薩之身作為師子座。其中的金剛名為虛空無垢執金剛，虛空游步執金剛，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（Narayan，印度教主神之一），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，金剛手秘密主。像這樣以上首為代表的，有十佛剎微塵數那麼多的持金剛眾聚集在一起，以及普賢菩薩，慈氏菩薩（彌勒菩薩），妙吉祥菩薩（文殊菩薩），除一切蓋障菩薩等諸大菩薩，前後圍繞著佛陀，演說佛法。所說的內容是：由於超越三世的如來之日加持的緣故，身語意平等句法門得以顯現。當時，以普賢菩薩為上首，諸執金剛秘密主為上首，在毗盧遮那如來（Vairocana，釋迦牟尼佛的法身）的加持下，奮迅地示現出身無盡莊嚴藏，像這樣奮迅地示現出語意平等無盡莊嚴藏。這些並非從毗盧遮那佛的身或語或意產生，一切處所的生起、滅去和邊際都是不可得的。然而，毗盧遮那佛的一切身業、一切語業
【English Translation】 English version
T18 No. 0848 The Mahāvairocana Sutra
No. 848
The Mahāvairocana Sutra, Volume 1
Translated by Śubhakarasiṃha, a Tripitaka master from India of the Great Tang Dynasty, together with the śrāmaṇa (monk)一行.
Chapter 1: Entering the Maṇḍala of Mantras and Abiding in the Mind
Thus have I heard. At one time, the Bhagavan (Bhagavan, the World-Honored One) was dwelling in the vast Vajra-dhātu Palace, empowered by the Tathagata. All the Vajra-holders were assembled there. The Tathagata, through his faith, understanding, playful divine powers, manifested a great pavilion, a jewel king, infinitely tall and without boundaries. Various wonderful jewel kings adorned it in various ways. The bodies of Bodhisattvas served as lion thrones. The Vajras among them were named: Vajra-holder of Immaculate Space, Vajra-holder Who Walks in Space, Vajra-holder Born from Space, Vajra-holder Clad in Variegated Garments, Vajra-holder Who Walks Well, Vajra-holder Who Abides in the Equality of All Dharmas, Vajra-holder Who Compassionates Limitless Realms of Beings, Vajra-holder of Narayana Power (Narayan, one of the principal deities of Hinduism), Vajra-holder of Great Narayana Power, Wonderful Vajra-holder, Swift and Victorious Vajra-holder, Immaculate Vajra-holder, Vajra-holder Swift as a Blade, Vajra-holder of the Tathagata's Armor, Vajra-holder Born from the Tathagata's Utterance, Vajra-holder Who Abides in Non-Discrimination, Vajra-holder Born from the Tathagata's Ten Powers, Vajra-holder of Immaculate Eyes, Vajrapani (Vajrapani) the Secret Lord. These were the leaders, along with Vajra-holder assemblies as numerous as dust motes in ten Buddha-fields, as well as Samantabhadra Bodhisattva, Maitreya Bodhisattva, Manjushri Bodhisattva, Sarvanivaranaviskambhin Bodhisattva, and other great Bodhisattvas, surrounding the Buddha and expounding the Dharma. What was expounded was the Dharma-gate of the equality of body, speech, and mind, due to the empowerment of the Tathagata's sun that transcends the three times. At that time, with Samantabhadra Bodhisattva as the leader and the Secret Lords of the Vajra-holders as the leader, through the empowerment of Vairocana Tathagata (Vairocana, the Dharmakaya of Shakyamuni Buddha), they vigorously manifested the inexhaustible treasury of adornments of the body. Likewise, they vigorously manifested the inexhaustible treasury of adornments of the equality of speech and mind. These do not arise from the body, speech, or mind of Vairocana Buddha. The arising, ceasing, and boundaries of all places are unattainable. However, all the bodily actions and all the verbal actions of Vairocana
一切意業。一切處一切時于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。宣說真言道清凈句法。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。
爾時執金剛秘密主。于彼眾會中坐白佛言。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。廣演分佈。隨種種趣種種性慾。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。或愿生天。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。或那羅延毗沙門身。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。天人阿修羅依。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。毗盧遮那佛。告持金
【現代漢語翻譯】 現代漢語譯本：一切意業，在一切處、一切時，于有情界宣說真言（mantra）之道句法。又顯現執金剛（Vajrapani）普賢（Samantabhadra）蓮華手（Padmapāṇi）菩薩等形象。普遍於十方，宣說真言道清凈句法。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。
爾時，執金剛秘密主（Vajrapani, secret lord），于彼眾會中坐，稟白佛言：『世尊，云何如來應供正遍知（Tathāgata Arhat Samyak-saṃbuddha）得一切智智（sarvajñāna-jñāna）？彼得一切智智，為無量眾生，廣演分佈，隨種種趣、種種**、種種方便道，宣說一切智智。或聲聞乘道（Śrāvakayāna），或緣覺乘道（Pratyekabuddhayāna），或大乘道（Mahāyāna），或五通智道，或愿生天，或生人中及龍（Nāga）夜叉（Yakṣa）乾闥婆（Gandharva），乃至說生摩睺羅伽（Mahoraga）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（Brahmā），或那羅延（Nārāyaṇa）毗沙門（Vaiśravaṇa）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，天人阿修羅（Asura）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，毗盧遮那佛（Vairocana Buddha）告持金。'
【English Translation】 English version: All intentional actions, in all places and at all times, proclaim the Dharma of mantra in the realm of sentient beings. Moreover, they manifest the forms of Vajrapani (Vajrapani, the holder of the vajra), Samantabhadra (Samantabhadra, the all-pervading worthy), Padmapāṇi (Padmapāṇi, lotus-handed) Bodhisattvas, and others. Universally in the ten directions, they proclaim the pure Dharma of the mantra path. This includes the initial arising of the mind of enlightenment, up to the stages of the ten bhūmis (ten grounds), fulfilling this life. Due to karmic causes, sentient beings grow and increase, the seeds of their karmic lifespan are removed, and new seeds sprout forth.
At that time, Vajrapani, the secret lord, sitting in that assembly, said to the Buddha: 'World-Honored One, how does the Tathāgata Arhat Samyak-saṃbuddha (Tathāgata Arhat Samyak-saṃbuddha, Thus Come One, Worthy One, Perfectly Enlightened One) attain all-knowledge-wisdom (sarvajñāna-jñāna)? Having attained all-knowledge-wisdom, for countless sentient beings, he widely expounds and distributes, according to various inclinations, various **s, and various skillful means, proclaiming all-knowledge-wisdom. This includes the path of the Śrāvakayāna (Śrāvakayāna, Vehicle of Hearers), the path of the Pratyekabuddhayāna (Pratyekabuddhayāna, Vehicle of Solitary Buddhas), the path of the Mahāyāna (Mahāyāna, Great Vehicle), the path of the five supernormal powers, the aspiration to be born in the heavens, or to be born among humans, as well as Nāgas (Nāga, serpent deities), Yakṣas (Yakṣa, demigods), Gandharvas (Gandharva, celestial musicians), and even the Dharma of being born as Mahoragas (Mahoraga, great serpent deities). If there are sentient beings who should be saved by the Buddha, he immediately manifests as a Buddha, or as a Śrāvaka, or as a Pratyekabuddha, or as a Bodhisattva, or as Brahmā (Brahmā, creator god), or as Nārāyaṇa (Nārāyaṇa, a Hindu deity), or as Vaiśravaṇa (Vaiśravaṇa, a guardian deity), or even as Mahoragas, humans, non-humans, and so on, each speaking in their own language, abiding in various dignified manners. Yet, this path of all-knowledge-wisdom is of one flavor, namely, the flavor of liberation of the Tathāgata. World-Honored One, it is like the realm of space, which is free from all discriminations, without discrimination, without non-discrimination. Likewise, all-knowledge-wisdom is free from all discriminations, without discrimination, without non-discrimination. World-Honored One, it is like the earth, upon which all sentient beings rely. Likewise, all-knowledge-wisdom is the reliance of gods, humans, and Asuras (Asura, demigods). World-Honored One, it is like the realm of fire, which burns all fuel without satiety. Likewise, all-knowledge-wisdom burns all fuel of ignorance without satiety. World-Honored One, it is like the realm of wind, which removes all dust. Likewise, all-knowledge-wisdom removes all dust of afflictions. World-Honored One, it is like the realm of water, upon which all sentient beings rely and rejoice. Likewise, all-knowledge-wisdom brings benefit and joy to gods and humans. World-Honored One, what is the cause of such wisdom? What is its root? What is its ultimate end?' Having spoken thus, Vairocana Buddha (Vairocana Buddha, the Illuminating Buddha) addressed the holder of the vajra.
剛秘密主言。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。如是世尊愿樂欲聞。佛言菩提心為因。悲為根本。方便為究竟。秘密主云何菩提。謂如實知自心。秘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。秘密主諸法無相。謂虛空相。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。佛言秘密主。自心尋求菩提及一切智。何以故本性清凈故。心不在內不在外。及兩中間心不可得。秘密主如來應正等覺。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。秘密主心非欲界同性。非色界同性。非無色界同性。非天龍夜叉乾闥婆阿修羅迦樓羅緊那羅摩睺羅伽人非人趣同性。秘密主心不住眼界。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。如是秘密主。心虛空界菩提三種無二。此等悲為根本。方便波羅蜜滿足。是故秘密主。我說諸法如是。令彼諸菩薩眾。菩提心清凈知識其心。秘密主若族姓男族姓女。欲識知菩提。當如是識知自心。秘密主云何自
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。若清凈若界若處。乃至一切分段中求不可得。秘密主此菩薩凈菩提心門。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。複次秘密主。住此除一切蓋障菩薩。信解力故。不久勤修。滿足一切佛法。秘密主以要言之。是善男子善女人。無量功德皆得成就。爾時執金剛秘密主。復以偈問佛。
云何世尊說 此心菩提生 復以云何相 知發菩提心 愿識心心勝 自然智生說 大勤勇幾何 次第心續生 心諸相與時 愿佛廣開演 功德聚亦然 及彼行修行 心心有殊異 惟大牟尼說
如是說已。摩訶毗盧遮那世尊。告金剛手言。
善哉佛真子 廣大心利益 勝上大乘句 心續生之相 諸佛大秘密 外道不能識 我今悉開示 一心應諦聽 越百六十心 生廣大功德 其性常堅固 知彼菩提生 無量如虛空 不染污常住 諸法不能動 本來寂無相 無量智成就 正等覺顯現 供養行修行 從是初發心
這段文字的現代漢語翻譯如下：
剛秘密主說：好啊，好啊，執金剛！好啊，金剛手！你問我這個道理，你應該仔細聽，認真思考。我現在要說的是，金剛手說：「世尊，您願意聽到什麼？」佛說：「菩提心是因，悲心是根本，方便是究竟。」秘密主問：「什麼是菩提？」意思是如實瞭解自己的心。秘密主就是阿耨多羅三藐三菩提，甚至那種法，少部分是無法獲得的。為什麼呢？因為虛空的本質是菩提，沒有知識和理解，也沒有開悟。為什麼呢？因為菩提是無相的，秘密主的諸法也是無相的，指的是虛空的本質。
這時，金剛手再次對白佛說：「世尊，誰在尋求一切智？誰為菩提，成就正覺者？誰發起那一切智的智慧？」佛說：「秘密主，自己的心在尋求菩提和一切智。為什麼呢？因為本性清凈。心不在內，也不在外，也不在兩者之間，心是不可得的。」秘密主如來應正等覺，既不是青色，也不是黃色；既不是紅色，也不是白色；既不是長的，也不是短的；既不是圓的，也不是方的；既不是明亮的，也不是黑暗的；既不是男性，也不是女性，也不是不男不女。秘密主的心不是欲界的同性，也不是同性，也不是無同性；不是天龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽，或人或非人的趣向。秘密主的心不執著于眼界，不執著于耳、鼻、舌、身、意的界限；既不是見，也不是顯現。為什麼呢？因為虛空的本質是心，離開了所有的分別，也沒有分別。為什麼呢？因為本性同虛空即同於心；本性同於心即同於菩提。這樣，秘密主的心、虛空界和菩提三者是無二的。這些悲心是根本，方便波羅蜜是滿足的。因此，秘密主，我說諸法如是，讓那些菩薩們，菩提心清凈，瞭解他們的心。秘密主，如果是貴族男性或女性，想要了解菩提，就應該這樣認識自己的心。
秘密主如何自知心呢？就是如果有分段、顯色、形色或境界；如果是色、受、想、行、識，若我或我所；若能執著或所執；若清凈或界或處，甚至在所有分段中求也是不可得的。秘密主，這菩薩的凈菩提心門，稱為初法明道。菩薩住在這裡修學，不久就能勤奮努力，便能除去一切障礙的三昧。如果得到了這個，就與諸佛菩薩同等住。應當發五神通，獲得無量的語言音陀羅尼，瞭解眾生的心行。諸佛護持，雖然處於生死中卻沒有染著，為法界眾生不辭勞苦，成就無為戒，離開邪見，通達正見。
再者，秘密主，住在這裡除去一切障礙的菩薩，因信解的力量，不久勤修，滿足一切佛法。秘密主簡而言之，善男子、善女人，所有的功德都能成就。此時，執金剛的秘密主再次以偈問佛：
「世尊，如何說此心菩提生？ 又如何相知發菩提心？ 愿識心心的勝利，自然智慧生說。 大勤勇氣有多少，次第心續生。 心的諸相與時，愿佛廣開演。 功德聚也是如此，及彼行修行。 心心有殊異，惟大牟尼說。」
如是說完，摩訶毗盧遮那世尊告金剛手說：
「好啊，佛的真子，廣大心的利益。 勝過大乘的句子，心續生的相。 諸佛的大秘密，外道無法識別。 我現在悉數開示，一心應當認真聽。 超越一百六十心，生出廣大功德。 其性常堅固，知彼菩提生。 無量如虛空，不染污常住。 諸法不能動，本來寂靜無相。 無量智慧成就，正等覺顯現。 供養行修行，從此初發心。」
以上是對文字的現代漢語翻譯。希望對你有幫助！
Here is the translation of the text into English:
The Secret Master said: "Good, good, Vajra Holder! Good, Vajra Hand! You ask me about this principle; you should listen carefully and contemplate deeply. I will now explain it. Vajra Hand said, 'World Honored One, what do you wish to hear?' The Buddha replied, 'The Bodhi mind is the cause, compassion is the root, and skillful means are the ultimate.' The Secret Master asked, 'What is Bodhi?' It means to know one's own mind as it truly is. The Secret Master is Anuttara Samyak Sambodhi, and even that dharma has no part that can be obtained. Why? Because the nature of emptiness is Bodhi, which is beyond knowledge and understanding. Why? Because Bodhi is without characteristics, and the Secret Master』s dharmas are also without characteristics, referring to the nature of emptiness.
At that time, Vajra Hand again spoke to the Buddha, saying, 'World Honored One, who seeks omniscience? Who is Bodhi, the one who attains perfect enlightenment? Who generates that omniscient wisdom?' The Buddha replied, 'Secret Master, it is the mind that seeks Bodhi and omniscience. Why? Because its nature is pure. The mind is neither inside nor outside, nor can it be found in between. The mind cannot be obtained.' The Secret Master, the Tathagata, is neither blue nor yellow; neither red nor white; neither long nor short; neither round nor square; neither bright nor dark; neither male nor female, nor neither male nor female. The Secret Master』s mind is not the same as the desires of the desire realm, nor the same as the form realm, nor the same as the formless realm; it is not the same as the realms of gods, dragons, night spirits, Kinnaras, Asuras, Garudas, or humans and non-humans. The Secret Master』s mind does not dwell in the eye realm, nor in the ear, nose, tongue, body, or mind realms; it is neither seen nor manifested. Why? Because the nature of emptiness is the mind, free from all distinctions and without distinctions. Why? Because its nature is the same as emptiness, which is the same as the mind; the nature that is the same as the mind is the same as Bodhi. Thus, Secret Master, the mind, the realm of emptiness, and Bodhi are three that are not two. These compassion and skillful means are the root. Therefore, Secret Master, I say that all dharmas are like this, so that the Bodhisattvas may have a pure Bodhi mind and know their own hearts. Secret Master, if one is a noble male or female and wishes to understand Bodhi, one should recognize one』s own mind in this way.
How does the Secret Master know the mind? It means that whether it is a segment, or manifest color, or form, or realm; whether it is form, feeling, perception, volition, consciousness, self, or what belongs to the self; whether it can be grasped or what is grasped; whether it is pure or a realm or a place; even in all segments, it cannot be obtained. Secret Master, this Bodhisattva』s pure Bodhi mind door is called the initial path of enlightenment. The Bodhisattva who dwells here in practice will soon, through diligent effort, be able to remove all coverings and obstacles to samadhi. If one attains this, one will dwell equally with all Buddhas and Bodhisattvas. One should generate the five supernatural powers and acquire limitless languages and mantras, knowing the thoughts and actions of all sentient beings. The Buddhas protect them, and although they are in the cycle of birth and death, they are not attached. For the sake of all beings in the dharma realm, they do not spare effort, achieving the unconditioned precepts, free from wrong views, and realizing right views.
Furthermore, Secret Master, the Bodhisattva who dwells here and removes all coverings, due to the power of faith and understanding, will soon diligently cultivate and fulfill all the Buddha』s teachings. In short, Secret Master, good men and good women will achieve all immeasurable merits. At that time, Vajra Holder, the Secret Master again asked the Buddha with a verse:
「How does the World Honored One say this mind of Bodhi arises? And how does one know the arising of the Bodhi mind? I wish to know the superior nature of the mind, naturally giving rise to wisdom. How much great diligence and courage is needed for the mind to continue in sequence? The various aspects of the mind with time, I wish the Buddha to broadly explain. The gathering of merits is also like this, as well as the practice of those actions. The mind and mind have distinctions; only the Great Sage speaks.」
Having said this, the World Honored One, Mahavairocana, told Vajra Hand:
「Good, good, son of the Buddha! The vast heart brings benefits. The supreme phrases of the Great Vehicle, the aspects of the mind continuing to arise. The great secrets of all Buddhas cannot be recognized by outsiders. I now fully reveal them; one mind should listen carefully. Transcending one hundred sixty minds, one generates vast merits. Its nature is always firm; knowing the arising of Bodhi, It is as limitless as emptiness, untainted and ever abiding. All dharmas cannot be moved; originally, they are quiet and without characteristics. Limitless wisdom is accomplished, and the perfect enlightenment is manifested. Offering and practicing, from this, the initial mind is generated.」
This is the English translation of the text. I hope it helps!
秘密主。無始生死愚童凡夫。執著我名我有。分別無量我分。秘密主若彼不觀我之自性。則我我所生。余復計有時。地等變化。瑜伽我。建立凈。不建立無凈。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。秘密主如是等我分。自昔以來分別相應。希求順理解脫。秘密主。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。秘密主。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。是第三皰種。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。複次秘密主。彼護戒生天。是第七受用種子。複次秘密主。以此心生死流轉。于善友所。聞如是言。此是天大天。與一切樂者。若虔誠供養。一切所愿皆滿。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。毗沙門。釋迦。毗樓博叉。毗首羯磨天。閻魔閻魔后。梵天后。世所宗奉。火天。迦樓羅子
【現代漢語翻譯】 現代漢語譯本 培養德行，努力修行，就從最初發心開始。
秘密主（Vajrapāṇi，金剛手菩薩）。從無始以來的生死輪迴中，愚昧無知的凡夫俗子，執著于『我』這個概念，認為『我』是真實存在的，並且區分出無數種關於『我』的劃分。秘密主，如果他們不觀察『我』的自性本空，那麼就會產生對『我』和『我所』的執著。更進一步，他們還會認為時間、地等元素會發生變化，瑜伽（Yoga，結合）就是『我』，建立就是清凈，不建立就是不清凈。他們還會執著于自在天（Īśvara，濕婆神），認為流逝的時間就是『我』，或者認為尊貴、自然、內在的『我』、人的度量、普遍的莊嚴、壽者（有壽命者）、補特伽羅（Pudgala，人）、識（意識）、阿賴耶識（Ālaya-vijñāna，藏識）是『我』。他們認為知者、見者、能執者、所執者、內知、外知、社怛梵（Śabdavat，有聲音的）、意生（Manomaya，意所生）、儒童（Kumāra，童子）、常定生（Nitya-sthita-ja，常住者所生）、聲（Śabda，聲音）和非聲（Aśabda，非聲音）都是『我』。秘密主，像這樣對『我』的各種劃分，從過去以來就一直與（凡夫）的分別心相應，（他們）希望通過順應（世間）的理解來獲得解脫。秘密主，愚昧無知的凡夫俗子就像公綿羊一樣，有時會產生一種法的想法，那就是持齋。他們思惟這種少分的善行，發起歡喜心，並且不斷地修習。秘密主，這就是最初的善業種子開始發生。又以此為因，在六齋日，佈施給父母、男女、親戚，這是第二顆牙齒般的種子。又將此佈施，給予非親非故的人，這是第三個水泡般的種子。又將此佈施，給予有器量、高尚品德的人，這是第四片葉子般的種子。又將此佈施，歡喜地給予伎樂人等，以及獻給尊貴的長輩，這是第五朵盛開的花。又將此佈施，以親愛之心來供養，這是第六個成熟的果實。再者，秘密主，他們因為守護戒律而生天，這是第七個受用果報的種子。再者，秘密主，他們以此心在生死輪迴中流轉，在善友那裡，聽到這樣的話：『這些是天、大天，是給予一切快樂者。如果虔誠地供養他們，一切願望都能滿足。』這些天包括自在天（Īśvara，濕婆神）、梵天（Brahmā）、那羅延天（Nārāyaṇa，毗濕奴神）、商羯羅天（Śaṅkara，濕婆神）、黑天（Kṛṣṇa，黑天）、自在子天（Īśvaraputra，自在天的兒子，即鳩摩羅）、日天（Āditya，太陽神）、月天（Candra，月神）、龍尊（Nāga，龍族）等，以及俱吠濫（Kuvera，俱毗羅）、毗沙門（Vaiśravaṇa，多聞天王）、釋迦（Śakra，帝釋天）、毗樓博叉（Virūpākṣa，增長天王）、毗首羯磨天（Viśvakarman，工巧天）、閻魔（Yama，閻羅王）、閻魔后（Yamī，閻羅王的妻子）、梵天后（Brahmāṇī，梵天的妻子），世人所宗奉的火天（Agni，火神）、迦樓羅子（Garuḍa-putra，迦樓羅之子）。
【English Translation】 English version Cultivating conduct and practicing diligently begins with the initial aspiration.
O, Secret Lord (Vajrapāṇi)! From beginningless time, sentient beings, foolish and ignorant, cling to the notion of 'I', believing in its reality, and distinguishing countless divisions of 'I'. O, Secret Lord, if they do not observe the self-nature of 'I' as empty, then attachment to 'I' and 'mine' arises. Furthermore, they consider time, earth, and other elements to be subject to change, Yoga (union) to be 'I', establishment to be purity, and non-establishment to be impurity. They also cling to Īśvara (Shiva), considering the passage of time to be 'I', or believing that nobility, nature, the inner 'I', human measure, universal adornment, the long-lived, Pudgala (person), consciousness (Vijñāna), Ālaya-vijñāna (store consciousness) are 'I'. They consider the knower, the seer, the grasper, the grasped, inner knowledge, outer knowledge, Śabdavat (having sound), Manomaya (mind-made), Kumāra (youth), Nitya-sthita-ja (born of the eternally abiding), sound (Śabda), and non-sound (Aśabda) to be 'I'. O, Secret Lord, such divisions of 'I' have been associated with (beings') discriminating minds since the past, (they) hoping to attain liberation by conforming to (worldly) understanding. O, Secret Lord, foolish and ignorant beings are like rams, sometimes a thought of Dharma arises, namely, observing a fast. They contemplate this small amount of merit, generating joy, and continuously practice it. O, Secret Lord, this is the initial seed of wholesome karma beginning to arise. Again, taking this as a cause, on the six fast days, they give alms to parents, men, women, and relatives; this is the second tooth-like seed. Again, they give this alms to those who are neither relatives nor acquaintances; this is the third blister-like seed. Again, they give this alms to those who are capable and of noble character; this is the fourth leaf-like seed. Again, they give this alms joyfully to musicians and others, and offer it to venerable elders; this is the fifth blooming flower. Again, they give this alms, offering it with loving-kindness; this is the sixth ripened fruit. Furthermore, O, Secret Lord, they are born in heaven due to guarding precepts; this is the seventh seed of enjoying the reward. Furthermore, O, Secret Lord, with this mind, they transmigrate in the cycle of birth and death, and from virtuous friends, they hear such words: 'These are gods, great gods, who grant all happiness. If you sincerely make offerings to them, all your wishes will be fulfilled.' These gods include Īśvara (Shiva), Brahmā, Nārāyaṇa (Vishnu), Śaṅkara (Shiva), Kṛṣṇa (Krishna), Īśvaraputra (son of Īśvara, i.e., Kumara), Āditya (sun god), Candra (moon god), Nāga (dragon deities), and others, as well as Kuvera, Vaiśravaṇa (king of the north), Śakra (Indra), Virūpākṣa (king of the west), Viśvakarman (divine craftsman), Yama (lord of death), Yamī (Yama's consort), Brahmāṇī (Brahma's consort), Agni (fire god) who is revered by the world, Garuḍa-putra (son of Garuda).
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。秘密主。是名愚童異生。生死流轉無畏依。第八嬰童心。秘密主。複次殊勝行。隨彼所說中。殊勝住求解脫慧生。所謂常無常空。隨順如是說。秘密主。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。
爾時金剛手復請佛言。惟愿世尊說彼心。如是說已。佛告金剛手秘密主言。秘密主諦聽心相。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。鬥心。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。貍心。迦樓羅心。鼠心。歌詠心。舞心。擊鼓心。室宅心。師子心。鵂鹠心。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。罥索心。械心。云心。田心。鹽心。剃刀心。須彌等心。海等心。穴等心。受生心。秘密主。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
【現代漢語翻譯】 現代漢語譯本：天（Devaloka）。自在天后（Isvaradevi）。波頭摩（Padma）。德叉迦龍（Takshaka）。和修吉（Vasuki）。商佉（Shankha）。羯句啅劍（Karkotaka）。大蓮（Mahapadma）。俱里劍（Kulika）。摩訶泮尼（Mahapanin）。阿地提婆（Adhideva）。薩陀（Sada）。難陀等龍（Nanda）等，或者天仙，大圍陀論師，各自應該好好供養。他們聽到這樣的話，心中充滿喜悅，非常恭敬，隨順修行。秘密主（Guhyapati），這叫做愚童異生，在生死流轉中沒有畏懼的依靠，第八嬰童心。秘密主（Guhyapati），再次說明殊勝的修行，隨順他們所說的，殊勝的安住，求解脫的智慧產生，所謂常、無常、空。隨順這樣說。秘密主（Guhyapati），他們不能理解空與非空、常與斷，非有非無，他們分別有分別和無分別。如何分別空？不知道諸空。他們不能知道涅槃。因此，應該瞭解空是遠離斷和常的。 當時，金剛手（Vajrapani）再次請佛說：『希望世尊能說那種心。』這樣說完后，佛告訴金剛手（Vajrapani）秘密主（Guhyapati）說：『秘密主（Guhyapati），仔細聽心的相狀。』所謂貪心、無貪心、嗔心、慈心、癡心、智心、決定心、疑心、暗心、明心、積聚心、鬥心、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、貍心、迦樓羅心、鼠心、歌詠心、舞心、擊鼓心、室宅心、師子心、鵂鹠心、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、罥索心、械心、云心、田心、鹽心、剃刀心、須彌等心、海等心、穴等心、受生心。秘密主（Guhyapati），什麼是貪心？就是隨順染污的法。什麼是無貪心？就是隨順沒有染污的法。什麼是嗔心？就是隨順憤怒的法。
【English Translation】 English version: The Devaloka (Heaven). Isvaradevi (The Queen of the Isvara Heaven). Padma (Lotus). Takshaka (A Naga King). Vasuki (A Naga King). Shankha (Conch). Karkotaka (A Naga King). Mahapadma (Great Lotus). Kulika (A Naga King). Mahapanin (Great Hand). Adhideva (Supreme God). Sada (Always). Nanda (Joy) and other Nagas, or Deva immortals, great Vedic scholars, each should be well-offered to. Hearing this, they were filled with joy, deeply respectful, and followed the practice. Guhyapati (Lord of Secrets), this is called a 'foolish child different being', relying on fearlessness in the cycle of birth and death, the eighth infant mind. Guhyapati (Lord of Secrets), furthermore, the supreme practice, following what they say, the supreme dwelling, the wisdom of seeking liberation arises, namely permanence, impermanence, emptiness. Following such saying. Guhyapati (Lord of Secrets), they do not understand emptiness and non-emptiness, permanence and cessation, neither existence nor non-existence, they distinguish between distinction and non-distinction. How to distinguish emptiness? Not knowing the various emptinesses. They cannot know Nirvana. Therefore, it should be understood that emptiness is apart from cessation and permanence. At that time, Vajrapani (The Diamond Hand) again asked the Buddha, 'May the World Honored One speak of that mind.' Having said this, the Buddha told Vajrapani (The Diamond Hand), Guhyapati (Lord of Secrets), 'Guhyapati (Lord of Secrets), listen carefully to the characteristics of the mind.' Namely, the mind of greed, the mind of non-greed, the mind of anger, the mind of loving-kindness, the mind of delusion, the mind of wisdom, the mind of determination, the mind of doubt, the mind of darkness, the mind of light, the mind of accumulation, the mind of strife, the mind of contention, the mind of non-contention, the mind of a Deva, the mind of an Asura, the mind of a Naga, the mind of a human, the mind of a woman, the mind of freedom, the mind of a merchant, the mind of a farmer, the mind of a river, the mind of a pond, the mind of a well, the mind of protection, the mind of stinginess, the mind of a dog, the mind of a civet, the mind of a Garuda, the mind of a mouse, the mind of singing, the mind of dancing, the mind of drumming, the mind of a house, the mind of a lion, the mind of an owl, the mind of a crow, the mind of a Rakshasa, the mind of a thorn, the mind of a cave, the mind of wind, the mind of water, the mind of fire, the mind of mud, the mind of manifest color, the mind of a board, the mind of delusion, the mind of poison, the mind of a snare, the mind of a fetter, the mind of a cloud, the mind of a field, the mind of salt, the mind of a razor, the mind like Mount Sumeru, the mind like the sea, the mind like a hole, the mind of rebirth. Guhyapati (Lord of Secrets), what is the mind of greed? It is following defiled dharmas. What is the mind of non-greed? It is following undefiled dharmas. What is the mind of anger? It is following the dharma of anger.
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。謂于無疑慮法生疑慮解。云何明心。謂于不疑慮法無疑慮修行。云何積聚心。謂無量為一為性。云何鬥心。謂互相是非為性。云何諍心。謂于自己而生是非。云何無諍心。謂是非俱舍。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。謂唯此心實余心不實。云何慳心。謂隨順為己不與他法。云何貍心。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。我當上升種種神變。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。云何鵂鹠心。謂常暗夜思念。云何烏心。謂一切處驚怖思念。云何羅剎心。謂于善
【現代漢語翻譯】 現代漢語譯本 什麼是慈心？就是隨順修行慈悲的方法。 什麼是癡心？就是隨順修行不觀察諸法實相的方法。 什麼是智心？就是隨順修行殊勝增上的方法。 什麼是決定心？就是對於尊者的教導，像接受命令一樣如說奉行。 什麼是疑心？就是常常收持不確定等等的事情。 什麼是闇心？就是對於沒有疑惑的法產生疑惑的理解。 什麼是明心？就是對於不應該疑惑的法不疑惑地修行。 什麼是積聚心？就是以無量為一為特性。 什麼是鬥心？就是互相爭論是非為特性。 什麼是諍心？就是對於自己而產生是非。 什麼是無諍心？就是是非都捨棄。 什麼是天心？就是心思隨念成就。 什麼是阿修羅心？就是喜歡處在生死輪迴之中。 什麼是龍心？就是思念廣大的資財。 什麼是人心？就是思念利益他人。 什麼是女心？就是隨順慾望的方法。 什麼是自在心？就是思惟想要我一切如意。 什麼是商人心？就是隨順修行先收集聚集然後分析的方法。 什麼是農夫心？就是隨順先廣泛聽聞然後尋求佛法。 什麼是河心？就是隨順修行依靠因和二邊的方法。 什麼是陂池心？就是隨順乾渴而沒有厭足的方法。 什麼是井心？就是這樣思惟深而且非常深。 什麼是守護心？就是認為唯有這個心是真實的，其他心是不真實的。 什麼是慳心？就是隨順爲了自己而不給予他人的方法。 什麼是貍心？就是隨順修行緩慢前進的方法。 什麼是狗心？就是得到少許就以為喜悅滿足。 什麼是迦樓羅（Garuda，一種神鳥）心？就是隨順朋黨羽翼的方法。 什麼是鼠心？就是思惟斷除各種繫縛。 什麼是舞心？就是修行這樣的方法，我應當上升，展現種種神通變化。 什麼是擊鼓心？就是修習順應這個法，我應當敲擊法鼓。 什麼是室宅心？就是隨順修行自我保護身心的方法。 什麼是師子（獅子）心？就是修行一切沒有怯弱的方法。 什麼是鵂鹠（貓頭鷹）心？就是常常在暗夜裡思念。 什麼是烏（烏鴉）心？就是在一切處驚恐害怕地思念。 什麼是羅剎（Rakshasa，一種惡鬼）心？就是對於善……
【English Translation】 English version What is a compassionate mind? It means to accord with and cultivate the practice of loving-kindness (慈法, Cifa). What is a deluded mind? It means to accord with and cultivate the practice of not contemplating the Dharma (法, Fa). What is a wise mind? It means to accord with and cultivate the practice of superior and increasing Dharma. What is a resolute mind? It means to treat the venerable's teachings as commands and follow them as spoken. What is a doubtful mind? It means to constantly hold onto uncertain matters. What is a dark mind? It means to generate doubtful understandings about Dharmas that should not be doubted. What is a bright mind? It means to cultivate without doubt Dharmas that should not be doubted. What is an accumulating mind? It means to take the countless as one in nature. What is a fighting mind? It means to take mutual right and wrong as its nature. What is a contentious mind? It means to generate right and wrong regarding oneself. What is a non-contentious mind? It means to abandon both right and wrong. What is a Deva (天, Tian) mind? It means that thoughts and mindfulness are accomplished. What is an Asura (阿修羅) mind? It means to delight in being in the cycle of birth and death. What is a Dragon (龍, Long) mind? It means to contemplate vast wealth and resources. What is a human (人, Ren) mind? It means to contemplate benefiting others. What is a woman's (女, Nv) mind? It means to accord with the Dharma of desire. What is a free mind? It means to contemplate 'I want everything to be as I wish'. What is a merchant's (商人, Shangren) mind? It means to accord with and cultivate the practice of first collecting and gathering, then analyzing. What is a farmer's (農夫, Nongfu) mind? It means to accord with first widely hearing, then seeking the Dharma. What is a river's (河, He) mind? It means to accord with and cultivate the practice of relying on the cause and the two extremes. What is a pond's (陂池, Beichi) mind? It means to accord with the Dharma of thirst without satisfaction. What is a well's (井, Jing) mind? It means to contemplate in this way, deeply and very deeply. What is a guarding mind? It means to think that only this mind is real, and other minds are not real. What is a miserly mind? It means to accord with the Dharma of doing things for oneself and not giving to others. What is a leopard's (貍, Li) mind? It means to accord with and cultivate the practice of advancing slowly. What is a dog's (狗, Gou) mind? It means to be joyful and content with obtaining a small portion. What is a Garuda's (迦樓羅, Jialouluo) mind? It means to accord with the Dharma of factions and wings. What is a rat's (鼠, Shu) mind? It means to contemplate cutting off all bonds. What is a dancing (舞, Wu) mind? It means to cultivate such a Dharma, 'I shall ascend and display various miraculous transformations'. What is a drum-beating (擊鼓, Jigu) mind? It means to cultivate in accordance with this Dharma, 'I shall beat the Dharma drum'. What is a house (室宅, Shizhai) mind? It means to accord with and cultivate the Dharma of protecting oneself. What is a lion's (師子, Shizi) mind? It means to cultivate all Dharmas without fear or weakness. What is an owl's (鵂鹠, Xiuliu) mind? It means to constantly contemplate in the dark night. What is a crow's (烏, Wu) mind? It means to contemplate with fear and dread in all places. What is a Rakshasa's (羅剎, Luosha) mind? It means towards goodness...
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。捨棄余善故。云何迷心。謂所執異所思異。云何毒藥心。謂順修無生分法雲何罥索心。謂一切處住於我縛為性。云何械心。謂二足止住為性。云何云心。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。謂先決定彼后復變改為性。云何受生心。謂諸有修習行業彼生。心如是同性。秘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。秘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。秘密主。彼離違順八心相續。業煩惱網。是超越一劫瑜祇行。複次秘密主。大
【現代漢語翻譯】 現代漢語譯本 中發起不善（不好的念頭）。什麼叫做刺心？是指在任何情況下都產生惡劣的行為。什麼叫做窟心？是指順應修行進入洞窟的方法。什麼叫做風心？是指在任何地方都產生（散亂）的念頭。什麼叫做水心？是指順應修行洗滌一切不善之法。什麼叫做火心？是指熾盛炎熱的本性。什麼叫做顯色心？是指類似於火的本性。什麼叫做板心？是指順應修行隨分隨量的法，捨棄其餘的善法。什麼叫做迷心？是指所執著的和所思考的不同。什麼叫做毒藥心？是指順應修行無生之法。什麼叫做罥索心？是指在任何地方都執著於我的束縛。什麼叫做械心？是指二足停止不前的狀態。什麼叫做云心？是指經常想著降雨。什麼叫做田心？是指經常這樣修習自身。什麼叫做鹽心？是指所思念的在原有的基礎上又增加思念。什麼叫做剃刀心？是指僅僅依止剃除之法。什麼叫做彌盧（須彌山）等心？是指經常思惟心高舉的本性。什麼叫做海等心？是指經常這樣受用自身而住。什麼叫做穴等心？是指先決定了，之後又改變。什麼叫做受生心？是指那些修習行業的人，他們的心和所生的狀態是相同的。秘密主，一二三四五再數，總共一百六十種心。超越世間的三種虛妄執著，產生出世間心。也就是說，這樣理解：只有蘊，沒有我。在根和境界中停留修行，拔除業和煩惱的樹樁，無明的種子生出十二因緣，遠離建立宗派等等。這樣就達到了湛寂的境界，一切外道都不能知道。先佛宣說，遠離一切過失。秘密主，那出世間心住在蘊中，有這樣的智慧隨之產生。如果對於蘊等等發起遠離執著的念頭，應當觀察聚沫、浮泡、芭蕉、陽焰、幻等，就能得到解脫。也就是說，蘊、處、界，能執著的和所執著的，都離開了法性。這樣證得寂然的境界，就叫做做出世間心。秘密主，那遠離違背和順從的八種心，相續不斷，業和煩惱的網，是超越一劫的瑜祇行。再次，秘密主，大
【English Translation】 English version Initiating unwholesomeness. What is 'thorn-like mind'? It means initiating evil actions in all situations. What is 'cave-like mind'? It means conforming to the practice of entering the cave. What is 'wind-like mind'? It means initiating thoughts everywhere. What is 'water-like mind'? It means conforming to the practice of washing away all unwholesome dharmas. What is 'fire-like mind'? It means having a blazing and fiery nature. What is 'appearance-like mind'? It means having a nature similar to that. What is 'board-like mind'? It means conforming to the practice of dharma according to measure, abandoning other wholesome dharmas. What is 'deluded mind'? It means that what is grasped is different from what is thought. What is 'poison-like mind'? It means conforming to the practice of the dharma of non-origination. What is 'snare-like mind'? It means dwelling in the bondage of 'I' in all situations. What is 'fetter-like mind'? It means the state of being stopped with two feet. What is 'cloud-like mind'? It means constantly thinking of raining. What is 'field-like mind'? It means constantly cultivating oneself in this way. What is 'salt-like mind'? It means that what is thought is further increased upon what was already thought. What is 'razor-like mind'? It means only relying on the practice of shaving off. What is 'Mount Meru-like mind'? It means constantly thinking of the mind being lifted high. What is 'ocean-like mind'? It means constantly dwelling in the enjoyment of oneself. What is 'hole-like mind'? It means first deciding and then changing. What is 'rebirth-like mind'? It means that those who cultivate karma have minds that are of the same nature as their rebirth. Secret Lord (Guhyapati), count one, two, three, four, five again. In total, there are one hundred and sixty minds. Transcending the three worldly false attachments, the supramundane mind arises. That is, understanding that there are only skandhas (aggregates) and no self. Remaining in the roots and realms to practice, uprooting the stumps of karma and afflictions, the seeds of ignorance give rise to the twelve links of dependent origination, and abandoning the establishment of doctrines, etc. Thus, one attains tranquility. All non-Buddhist paths cannot know this. The Buddhas of the past declared this, free from all faults. Secret Lord, that supramundane mind dwells in the skandhas, and such wisdom arises along with it. If one generates detachment from the skandhas, etc., one should observe them as foam, bubbles, plantain trees, mirages, illusions, etc., and attain liberation. That is, the skandhas, ayatanas (sense fields), and dhatus (elements), both the grasper and the grasped, are all apart from the nature of dharma. Thus, realizing the state of quiescence is called generating the supramundane mind. Secret Lord, that which is apart from the continuous succession of the eight minds of opposition and compliance, the net of karma and afflictions, is the practice of a yogi who transcends one kalpa (aeon). Furthermore, Secret Lord, great
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秘密主。彼如是舍無我。心主自在覺自心本不生。何以故。秘密主。心前後際不可得故。如是知自心性。是超越二劫瑜祇行。複次秘密主。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。秘密主如是初心。佛說成佛因故。于業煩惱解脫。而業煩惱具依。世間宗奉常應供養。複次秘密主。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。復越一劫升住此地。此四分之一度于信解。
爾時執金剛秘密主。白佛言世尊。愿救世者演說心相。菩薩有幾種得無畏處。如是說已。摩訶毗盧遮那世尊。告金剛手言。諦聽極善思念。秘密主彼愚童凡夫。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
【現代漢語翻譯】 現代漢語譯本：修行者應乘坐般若之船，發起無所依的菩薩心。一切法的本質是無我的。為什麼呢？就像過去那些修行者，觀察五蘊和阿賴耶識（第八識，含藏識），了知它們的自性如同幻象、陽焰、迴旋的火輪、乾闥婆城（海市蜃樓）一樣虛幻不實。秘密主（金剛手菩薩的稱謂），他們這樣捨棄對『我』的執著，心便能自主自在，覺悟到自心本來不生不滅。為什麼呢？秘密主，因為心念的前後際都不可得。像這樣了知自心的本性，就能超越兩大阿僧祇劫的修行。再者，秘密主，修持真言乘的菩薩們，經過無量無數百千俱胝那庾多劫（極長的時間單位），積累無量的功德和智慧，具足修習各種行門，成就無量的智慧和方便，成為天人和世間的歸依之處，超出一切聲聞和辟支佛的境界。連釋提桓因（帝釋天）等天神，都會親近敬禮他們。所謂空性，是遠離根（六根：眼耳鼻舌身意）和境（六境：色聲香味觸法）的，沒有形相，沒有境界，超越一切戲論（虛妄分別），等同虛空一樣無邊無際，一切佛法都依此而生。它遠離有為法和無為法的界限，遠離一切造作，超越眼耳鼻舌身意，達到極無自性的心生。秘密主，像這樣的初心，佛說是成佛的根本原因，因此能從業和煩惱中解脫。而這些從業和煩惱中解脫的人，仍然具足世間所依，世人應當宗奉和供養他們。再者，秘密主，在信解行地（菩薩修行階位），要觀察三心（過去心、現在心、未來心），修習無量的波羅蜜多（到彼岸），以智慧觀察四攝法（佈施、愛語、利行、同事）。在信解地，是無對的，無量的，不可思議的，能獲得十心（菩薩十種心）的無邊智慧。我所說的一切，都是依此而得的。所以智者，應當思惟這能生一切智的信解地。再超越一劫，就能升住到此地。這四分之一的修行，是度過信解的階段。 這時，執金剛秘密主（金剛手菩薩）對佛說：『世尊，愿救世者您能演說心的相狀，菩薩有幾種能得到無畏之處？』這樣說完后，摩訶毗盧遮那世尊（大日如來）告訴金剛手菩薩說：『仔細聽，好好地思惟。秘密主，那些愚昧無知的凡夫，修習各種善業，斷除不善業，就能得到善的無畏。如果能如實地了知我（如來），就能得到身的無畏。如果對於五取蘊（色受想行識）的積聚……』
【English Translation】 English version: Practitioners should embark on the vehicle of prajna (wisdom), generating a mind of detachment. The nature of all dharmas (teachings) is selflessness. Why? Like those practitioners of the past, observing the skandhas (aggregates) and the Alaya-vijnana (storehouse consciousness), they understand their nature to be like illusions, mirages, whirling fire wheels, and Gandharva cities (mirages) – unreal and illusory. O Secret Lord (a title for Vajrapani Bodhisattva), they thus relinquish attachment to 'self,' and their minds become autonomous and free, realizing that the original nature of their minds is unborn and undying. Why? O Secret Lord, because the past and future limits of the mind are unattainable. Knowing the nature of one's own mind in this way transcends the practice of two great asamkhya kalpas (immeasurably long periods of time). Furthermore, O Secret Lord, Bodhisattvas who practice the mantra vehicle, through countless hundreds of thousands of kotis (large numbers) of nayutas (even larger numbers) of kalpas, accumulate immeasurable merit and wisdom, fully cultivate various practices, and achieve immeasurable wisdom and skillful means, becoming the refuge of gods and humans in the world, surpassing the realms of all Sravakas (hearers) and Pratyekabuddhas (solitary Buddhas). Even Shakra Devanam Indra (the lord of the gods) and other deities will draw near and pay homage to them. So-called emptiness is the state of being apart from the roots (the six senses: eye, ear, nose, tongue, body, and mind) and objects (the six objects: form, sound, smell, taste, touch, and dharma), without form, without boundary, transcending all conceptual elaborations, equal to space, boundless and limitless. All Buddha-dharmas (teachings) arise from this. It is apart from the realms of conditioned and unconditioned dharmas, apart from all fabrications, transcending eye, ear, nose, tongue, body, and mind, reaching the arising of a mind utterly devoid of inherent nature. O Secret Lord, such an initial aspiration, the Buddha says, is the cause of attaining Buddhahood, and thus one can be liberated from karma and afflictions. And those who are liberated from karma and afflictions still possess what the world relies on, and people should revere and make offerings to them. Furthermore, O Secret Lord, in the stage of faith and understanding, one should observe the three minds (past, present, and future minds), cultivate immeasurable paramitas (perfections), and observe the Four Sangrahavastus (means of conversion: giving, kind speech, beneficial action, and cooperation) with wisdom. In the stage of faith and understanding, it is without opposition, immeasurable, inconceivable, and one can attain the boundless wisdom of the ten minds (ten types of Bodhisattva minds). Everything I say is based on this. Therefore, the wise should contemplate this stage of faith and understanding that gives rise to all wisdom. Transcending another kalpa, one can ascend and dwell in this stage. This one-fourth of practice is passing through the stage of faith and understanding. At that time, Vajrapani, the Secret Lord, said to the Buddha: 'O World-Honored One, may the savior of the world expound on the characteristics of the mind, and how many kinds of fearlessness can Bodhisattvas attain?' Having said this, Maha-vairocana Buddha (the Great Sun Buddha) said to Vajrapani: 'Listen carefully and contemplate well. O Secret Lord, those ignorant ordinary beings who cultivate various virtuous deeds and eliminate unwholesome deeds will attain the fearlessness of goodness. If one truly knows me (the Tathagata), one will attain the fearlessness of the body. If one is attached to the accumulation of the five aggregates (form, feeling, perception, mental formations, and consciousness)...'
我身。舍自色像觀。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。秘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。秘密主彼真言門修菩薩行諸菩薩。當如是觀察。云何為幻。謂如咒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。本性凈故。如是真言幻。持誦成就能生一切。複次秘密主。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。複次秘密主。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。複次秘密主。以影喻解了真言能發悉地。如面緣于鏡而現面像。彼真言悉地。當如是知。複次秘密主。以乾闥婆城譬。解了成就悉地宮。複次秘密主。以響喻解了真言聲。如緣聲有響。彼真言者當如是解。複次秘密主。如因月出故。照于凈水而現月影像。如是真言水月喻。彼持明者當如是說。複次秘密主。如天降雨生泡。彼真言悉地種種變化。當知亦爾。復
次秘密主。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。複次秘密主。譬如火燼。若人執持在手。而以旋轉空中。有輪像生。秘密主。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。
入漫茶羅具緣真言品第二之一
爾時執金剛秘密主白佛言。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。惟愿世尊次說修真言行。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。爾時薄伽梵毗盧遮那。于大眾會中遍觀察已。告執金剛秘密主言。諦聽金剛手。今說修行漫茶羅行。滿足一切智智法門。爾時毗盧遮那世尊。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秘密主言。諦聽金剛手。漫茶羅位初阿阇梨。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
【現代漢語翻譯】 現代漢語譯本： 複次，秘密主（Guhyapati，金剛手菩薩的別名）。譬如空中，無眾生，無壽命，彼作者不可得。以心迷亂的緣故，而生起如是種種虛妄的見解。又，秘密主，譬如火燼，如果有人執持在手中，並且在空中旋轉，就會產生輪的影像。秘密主，你應該如是了知大乘句、心句、無等等句、必定句、正等覺句、漸次大乘生句，當能具足法財，出生種種工巧大智，如實遍知一切心想。
入漫茶羅具緣真言品第二之一
爾時，執金剛秘密主（Vajrapani Guhyapati，即金剛手菩薩）對佛說：『希有，世尊！您宣說了諸佛自證的三菩提（Samadhi，正等覺悟），不可思議的法界，超越心地的境界，以種種方便之道，為眾生，如其本性信解而演說佛法。惟愿世尊接下來宣說修真言行，大悲胎藏生大漫茶羅王（Mahakarunagarbhodbhava Mahamandalarāja，大悲胎藏生大曼荼羅王），爲了滿足那些未來世的無量眾生，爲了救護安樂他們。』爾時，薄伽梵毗盧遮那（Bhagavan Vairocana，即毗盧遮那佛），在大眾會中遍觀之後，告訴執金剛秘密主說：『諦聽，金剛手（Vajrapani，金剛手菩薩的別名），現在宣說修行漫茶羅（Mandala，壇城）之行，滿足一切智智的法門。』爾時，毗盧遮那世尊，本昔的誓願是成就無盡法界，度脫無餘眾生界，所以一切如來，共同加持，漸次證入大悲藏發生三摩地（Samadhi，正定）。世尊的一切支分都顯現如來的身相，爲了那些從初發心，乃至十地的諸眾生，遍至十方，還來佛身本位。在本位中住而又還入。這時，薄伽梵又告訴執金剛秘密主說：『諦聽，金剛手，漫茶羅（Mandala，壇城）位的最初阿阇梨（Acarya，導師），應當發起菩提心，具有妙慧慈悲，兼綜各種技藝，善巧修行般若波羅蜜（Prajnaparamita，般若波羅蜜多），通達三乘，善解真言實義，瞭解眾生心，相信諸佛菩薩，得到傳教灌頂等，精妙理解漫茶羅（Mandala，壇城）的繪畫，其性情調柔。』
【English Translation】 English version: Furthermore, O Guhyapati (Secret Lord, another name for Vajrapani), like the sky, there are no sentient beings and no lifespan. The creator is unattainable. Due to the confusion of the mind, various deluded views arise. Moreover, O Guhyapati, just as with burning embers, if someone holds them in their hand and spins them in the air, an image of a wheel appears. O Guhyapati, you should understand the Great Vehicle phrase, the Mind phrase, the Unequaled phrase, the Certain phrase, the Perfectly Enlightened phrase, and the phrase of gradual arising of the Great Vehicle in this way. One will attain complete Dharma wealth, give rise to various skillful great wisdoms, and truly know all thoughts.
Chapter Two, Part One: Entering the Mandala with the Necessary Conditions and Mantras
At that time, Vajrapani Guhyapati (Vajrapani, the Secret Lord) said to the Buddha: 'It is rare, O World Honored One! You have spoken of the self-realized Three Bodhis (Samadhi, Perfect Enlightenment) of all Buddhas, the inconceivable Dharma realm, and the state of transcending the mind, using various expedient paths to teach the Dharma to sentient beings according to their inherent nature and understanding. I beseech the World Honored One to next speak of the practice of mantra, the Great Compassionate Womb Mandala King (Mahakarunagarbhodbhava Mahamandalarāja), in order to fulfill those countless sentient beings of the future, and for the sake of protecting and bringing them peace and happiness.' At that time, Bhagavan Vairocana (Vairocana Buddha), after observing the assembly, said to Vajrapani Guhyapati: 'Listen carefully, Vajrapani, I will now speak of the practice of the Mandala, the Dharma gate for fulfilling all-knowing wisdom.' At that time, Bhagavan Vairocana, due to his past vows to accomplish the endless Dharma realm and liberate all sentient beings without remainder, all the Tathagatas together blessed him, gradually entering the Samadhi (Samadhi, concentration) of the arising of the Great Compassionate Womb. All the limbs of the World Honored One manifested the body of the Tathagata, for the sake of those sentient beings from the initial aspiration up to the ten bhumis, reaching all ten directions and returning to the original position of the Buddha's body. Remaining in the original position and then re-entering. At this time, Bhagavan again said to Vajrapani Guhyapati: 'Listen carefully, Vajrapani, the initial Acarya (Acarya, teacher) of the Mandala should arouse the Bodhi mind, possess wonderful wisdom and compassion, be skilled in various arts, be adept in practicing Prajnaparamita (Prajnaparamita, Perfection of Wisdom), be versed in the Three Vehicles, be skilled in understanding the true meaning of mantras, understand the minds of sentient beings, believe in all Buddhas and Bodhisattvas, receive the empowerment of teaching, and be skilled in the drawing of the Mandala, with a gentle nature.'
離於我執。于真言行善得決定。究習瑜伽。住勇健菩提心。秘密主如是法則阿阇梨。諸佛菩薩之所稱讚。複次秘密主彼阿阇梨。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。阿阇梨應自往勸發如是告言。
佛子此大乘 真言行道法 我今正開演 為彼大乘器 過去等正覺 及與未來世 現在諸世尊 住饒益眾生 如是諸賢者 解真言妙法 勤勇獲種智 坐無相菩提 真言勢無比 能摧彼大力 極忿怒魔軍 釋師子救世 是故汝佛子 應以如是慧 方便作成就 當獲薩婆若 行者悲念心 發起令增廣 彼堅住受教 當爲擇平地 山林多華果 悅意諸清泉 諸佛所稱歎 應作圓壇事 或在河流處 鵝雁等莊嚴 彼應作慧解 悲生漫茶羅 正覺緣導師 聖者聲聞眾 曾游此地分 佛常所稱譽 及余諸方所 僧坊阿練若 華房高樓閣 勝妙諸池苑 制底火神祠 牛欄河潬中 諸天廟空室 仙人得道處 如上之所說 或所意樂處 利益弟子故 當畫漫茶羅
秘密主彼揀擇地。除去礫石碎瓦破器。髑髏毛髮糠糟灰炭。刺骨朽木等。及蟲蟻蜣螂毒螫之類。離如是諸過。遇良日晨定日
【現代漢語翻譯】 現代漢語譯本 遠離我執，依真言修行善行，獲得堅定不移的信念。深入研習瑜伽，安住于勇猛精進的菩提心。秘密主（Guhyapati，金剛手菩薩的別名），這樣的法則阿阇梨（Acharya，導師），是諸佛菩薩所讚歎的。此外，秘密主，如果阿阇梨看到眾生堪能成為佛法的器皿，遠離各種垢染，具有廣大的信心和理解力，勤奮勇猛，深信不疑，常常想著利益他人，如果弟子具備這樣的相貌，阿阇梨應當親自前去勸導，這樣告訴他們： 『佛子，這大乘（Mahayana，佛教宗派）真言（Mantra，咒語）的修行法門，我現在將要開演，爲了那些堪能成為大乘法器的人。過去、現在、未來一切諸佛，都爲了利益眾生而住世。像這些賢者，通達真言的微妙法門，勤奮勇猛地獲得一切種智（Sarvajnana，佛陀的智慧），安坐在無相菩提（Anupalabdhi-bodhi，無相的覺悟）之中。 真言的力量無比強大，能夠摧毀那些強大的，極度憤怒的魔軍，如同釋迦牟尼獅子（Shakyamuni，釋迦牟尼佛）一般救度世間。所以你，佛子，應當以這樣的智慧，方便地成就，應當獲得一切智（Sarvajna，佛陀的智慧）。修行者以悲憫之心，發起並令其增長廣大，他堅定地接受教導，應當選擇平坦的土地。 在山林中，有許多花果，令人愉悅的清泉，諸佛所讚歎的地方，應當作圓壇（Mandala，壇城）之事。或者在河流之處，有鵝、雁等莊嚴的地方，他應當運用智慧，以悲心生起壇城。正覺的因緣導師（Buddha，佛陀），聖者的聲聞眾（Shravaka，聽聞佛法而證悟的弟子），曾經遊歷過這些地方，佛陀常常讚譽的地方。 以及其餘的各種地方，僧坊（Samgharama，寺院），阿練若（Aranya，寂靜處），華房高樓閣，殊勝美妙的池苑，制底（Caitya，佛塔），火神祠，牛欄河灘中，諸天廟空室，仙人得道之處，如上面所說的，或者你所喜歡的地方，爲了利益弟子，應當繪製壇城。』 秘密主，阿阇梨選擇土地時，要除去礫石、碎瓦、破器、髑髏（skull，頭骨）、毛髮、糠糟、灰炭、刺骨朽木等，以及蟲蟻、蜣螂、毒螫之類。遠離這些過患，選擇良辰吉日，以及星宿吉祥的日子。
【English Translation】 English version Free from ego-clinging, one gains certainty by performing virtuous deeds through Mantra practice. Thoroughly studying Yoga, one dwells in courageous Bodhicitta (the mind of enlightenment). Guhyapati (another name for Vajrapani), such an Acharya (teacher) is praised by all Buddhas and Bodhisattvas. Furthermore, Guhyapati, if the Acharya sees beings who are suitable vessels for the Dharma, free from all defilements, possessing great faith and understanding, diligent and deeply believing, constantly thinking of benefiting others, if a disciple possesses such qualities, the Acharya should personally go to encourage them, saying thus: 『O son of the Buddha, this Mahayana (Great Vehicle) path of Mantra practice, I will now expound, for those who are capable of becoming vessels of the Great Vehicle. The Buddhas of the past, present, and future, all dwell in benefiting sentient beings. Such wise ones, understanding the subtle Dharma of Mantra, diligently attain Sarvajnana (all-knowing wisdom), and sit in Anupalabdhi-bodhi (non-apprehension enlightenment). The power of Mantra is unparalleled, capable of destroying those powerful, extremely wrathful armies of Mara (demons), like Shakyamuni (the Buddha) the lion, saving the world. Therefore, you, son of the Buddha, should use such wisdom, skillfully accomplish, and attain Sarvajna (omniscience). The practitioner, with a compassionate heart, should generate and increase it greatly, firmly abiding in the teachings, and should choose a level ground. In the mountains and forests, with many flowers and fruits, pleasing clear springs, places praised by all the Buddhas, one should perform the Mandala (sacred circle) rituals. Or in places by the river, adorned with geese and swans, one should use wisdom, and with compassion generate the Mandala. The Buddha, the guide of enlightenment, the assembly of Shravakas (listeners), the holy ones, have traveled through these places, places often praised by the Buddha. And in other various places, Samgharama (monasteries), Aranya (secluded places), flower houses and high pavilions, excellent and beautiful ponds and gardens, Caitya (stupas), shrines of the fire god, in cow pens and riverbanks, temples of the gods and empty rooms, places where immortals have attained the Way, as mentioned above, or places you like, for the benefit of disciples, one should draw the Mandala.』 Guhyapati, when the Acharya selects the land, he should remove gravel, broken tiles, broken vessels, skulls, hair, chaff, ashes, charcoal, thorny bones, rotten wood, etc., as well as insects, ants, dung beetles, poisonous stingers, and the like. Free from such faults, choose an auspicious day and time, and a day with auspicious constellations.
。時分宿直諸執。皆悉相應。于食前時值吉祥相。先當爲一切如來作禮。以如是偈警發地神。
汝天親護者 于諸佛導師 修行殊勝行 凈地波羅蜜 如破魔軍眾 釋師子救世 我亦降伏魔 我畫漫茶羅
彼應長跪舒手按地頻誦此偈。以涂香華等供養。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。爾時執金剛秘密主。頭面禮世尊足。而說偈言。
佛法離諸相 法住於法位 所說無譬類 無相無為作 何故大精進 而說此有相 及與真言行 不順法然道 爾時薄伽梵 毗盧遮那佛 告執金剛手 善聽法之相 法離於分別 及一切妄想 若凈除妄想 心思諸起作 我成最正覺 究竟如虛空 凡愚所不知 邪妄執境界 時方相貌等 樂欲無明覆 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 唯住于實相 複次秘密主 于當來世時 劣慧諸眾生 以癡愛自蔽 唯依于有著 恒樂諸斷常 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
秘密主如是所說處所。隨在一地治令堅固。取未至地瞿摩夷及瞿摸怛羅。和合涂之。次以香水真
{ "translations": [ "現代漢語譯本：", "當時，負責時辰、分野、星宿值班的諸位神祇，都完全相應配合。在用餐之前，正值吉祥的徵兆顯現時，首先應當為一切如來（Tathagata，如實而來者）作禮，用這樣的偈頌來警醒啓發地神（Bhumi-devata，土地神）：", "", "『您是天界的親近守護者，對於諸佛導師，修行殊勝的菩薩行，圓滿了清凈之地的波羅蜜（Paramita，到彼岸）。如同釋迦牟尼佛（Sakyamuni，能仁寂默）摧破魔軍大眾，救度世間，我也要降伏魔障，我將繪製曼荼羅（Mandala，壇場）。』", "", "那人應當長跪，伸出手按在地上，頻繁誦唸此偈。用涂香、鮮花等供養。供養完畢后，修真言者還應當歸命於一切如來。然後整治場地，按照次第應當具備各種功德。這時，執金剛秘密主（Vajrapani，手持金剛杵的秘密主）以頭面頂禮世尊（Bhagavan，世尊）的足，而說偈頌：", "", "『佛法遠離一切表相，法安住於法的本位，所說的道理沒有可以比擬的，無相、無為而自然成就。為何大精進的佛陀，卻說這些有相之法，以及真言行，這豈不是不順應法爾如是的自然之道嗎？』", "", "這時，薄伽梵（Bhagavan，世尊）毗盧遮那佛（Vairocana，光明遍照）告訴執金剛手（Vajrapani，手持金剛杵者）：『好好聽著法的真相。法遠離一切分別，以及一切虛妄的念想。如果能夠清凈去除虛妄的念想，心思各種造作，我才能成就最正覺，究竟如同虛空一般。凡夫愚昧無知，以邪妄之心執著于外在境界，執著於時間、方位、相貌等等，被貪愛和無明所覆蓋。爲了度脫他們，才隨順方便而說這些法，而實際上沒有時間、方位，沒有造作者。一切諸法，唯有安住于實相之中。』", "", "『再者，秘密主（Guhyapati，秘密之主），在未來的世代，那些智慧低劣的眾生，被愚癡和貪愛所矇蔽，只依賴於『有』的觀念，恒常樂於斷滅和常有的邪見，執著於時間、方位所造的業，以及善與不善的各種表相，盲目地追求果報，不知道解脫的道路。爲了度脫他們，才隨順他們的根器而說這些法。』", "", "秘密主（Guhyapati，秘密之主），像這樣所說的處所，隨便在一塊地上，整治使它堅固。取沒有落地的牛糞（Gomaya）以及牛尿（Gomutra），混合塗抹。然後用香水真言...",
言灑凈。即說真言曰。
南么三曼多勃馱喃(一凡真言中有平聲字皆稍上聲呼之以下準此)阿缽啰(二合)底(丁以反下同)三迷(二)伽伽那三迷(三)三么多奴揭帝(四)缽啰(二合)吃㗚(二合)底微輸(上)睇(五)達摩馱睹微戌達你(六)莎訶
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 復當於正受 次想四方佛 東方號寶幢 身色如日暉 南方大勤勇 遍覺華開敷 金色放光明 三昧離諸垢 北方不動佛 離惱清涼定 西方仁勝者 是名無量壽 持誦者思惟 而住于佛室 當受持是地 以不動大名 或用降三世 一切利成就 白檀以涂畫 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 奉涂香華等 思念諸如來 至誠發殷重 演說如是偈 諸佛慈悲者 存念我等故 明日受持地 並佛子當降
如是說已。復當誦此真言曰。
南么三曼多勃馱喃(一)薩婆怛他檗多(引)(二)地瑟姹(二合)那(引)地瑟祉(二合)帝(三)阿者麗(四)微么麗(五)娑么(二合)啰奶(平)(
【現代漢語翻譯】 現代漢語譯本：
言灑凈。即說真言曰：
『南么三曼多勃馱喃 (Namas samanta buddhanam)（皈命普遍諸佛）阿缽啰(二合)底(丁以反下同)三迷 (Apratisame) 伽伽那三迷 (Gagana same) 三么多奴揭帝 (Samatānugate) 缽啰(二合)吃㗚(二合)底微輸(上)睇 (Pratikrivisuddhe) 達摩馱睹微戌達你 (Dharma dhātu visuddhani) 莎訶 (Svāhā)』
行者次於中，定意觀大日（Mahāvairocana，偉大的光明遍照者）： 處白蓮華座，髮髻以為冠， 放種種色光，通身悉周遍。 復當於正受，次想四方佛： 東方號寶幢（Ratnaketu，寶幢如來），身色如日暉； 南方大勤勇（Mahāvikrama，大精進如來），遍覺華開敷， 金色放光明，三昧離諸垢； 北方不動佛（Akshobhya，不動如來），離惱清涼定； 西方仁勝者（Amitābha，阿彌陀佛），是名無量壽。 持誦者思惟，而住于佛室， 當受持是地，以不動大名（Acala，不動明王）； 或用降三世（Trailokyavijaya，降三世明王），一切利成就。 白檀以涂畫，圓妙漫茶羅（Mandala，壇城）， 中第一我身，第二諸救世， 第三同彼等，佛母虛空眼（Buddha-locani，佛眼佛母）， 第四蓮華手（Padmapāṇi，持蓮觀音），第五執金剛（Vajrapāṇi，金剛手菩薩）， 第六不動尊（Acala，不動明王），想念置其下。 奉涂香華等，思念諸如來， 至誠發殷重，演說如是偈： 諸佛慈悲者，存念我等故， 明日受持地，並佛子當降。
如是說已，復當誦此真言曰：
『南么三曼多勃馱喃 (Namas samanta buddhanam)（皈命普遍諸佛）薩婆怛他檗多(引) (Sarva tathāgata)（一切如來）地瑟姹(二合)那(引)地瑟祉(二合)帝 (Adhiṣṭhānādhiṣṭhite) 阿者麗 (Acale) 微么麗 (Vimale) 娑么(二合)啰奶(平) (Smaraṇi)』 English version:
Sprinkling with purifying words. Then recite the mantra:
'Namas samanta buddhanam (Homage to all Buddhas), Apratisame, Gagana same, Samatānugate, Pratikrivisuddhe, Dharma dhātu visuddhani, Svāhā.'
The practitioner then focuses intently on Mahāvairocana (The Great Illuminator) in the center: Seated on a white lotus throne, with a jeweled topknot as a crown, Emitting various colored lights, pervading the entire body. Then, entering into samadhi, visualize the Buddhas of the four directions: In the East is Ratnaketu (Banner of Jewels), with a body the color of the sun; In the South is Mahāvikrama (Great Courage), with fully opened lotus flowers of perfect enlightenment, Golden light radiating, samadhi free from all defilements; In the North is Akshobhya (Immovable), in cool, undisturbed concentration; In the West is Amitābha (Infinite Light), also known as Immeasurable Life. The practitioner contemplates, dwelling in the Buddha's chamber, Then receives and upholds this ground, with the great name of Acala (Immovable One); Or uses Trailokyavijaya (Conqueror of the Three Worlds), achieving all benefits. With white sandalwood, draw a perfect and wondrous Mandala (sacred diagram), In the center, first my own body, second all saviors, Third, those equal to them, Buddha-locani (Buddha Eye Mother), Fourth, Padmapāṇi (Lotus Hand), fifth, Vajrapāṇi (Thunderbolt Hand), Sixth, Acala (Immovable One), visualize and place them below. Offer incense, flowers, and so on, contemplating all the Tathagatas, With utmost sincerity and reverence, recite this verse: Compassionate Buddhas, mindful of us, Tomorrow, to uphold this ground, may you and your Buddha-sons descend.
Having spoken thus, recite this mantra again:
'Namas samanta buddhanam (Homage to all Buddhas), Sarva tathāgata (All Tathagatas), Adhiṣṭhānādhiṣṭhite, Acale, Vimale, Smaraṇi.'
【English Translation】 English version:
Sprinkling with purifying words. Then recite the mantra:
'Namas samanta buddhanam (Homage to all Buddhas), Apratisame, Gagana same, Samatānugate, Pratikrivisuddhe, Dharma dhātu visuddhani, Svāhā.' The practitioner then focuses intently on Mahāvairocana (The Great Illuminator) in the center: Seated on a white lotus throne, with a jeweled topknot as a crown, Emitting various colored lights, pervading the entire body. Then, entering into samadhi, visualize the Buddhas of the four directions: In the East is Ratnaketu (Banner of Jewels), with a body the color of the sun; In the South is Mahāvikrama (Great Courage), with fully opened lotus flowers of perfect enlightenment, Golden light radiating, samadhi free from all defilements; In the North is Akshobhya (Immovable), in cool, undisturbed concentration; In the West is Amitābha (Infinite Light), also known as Immeasurable Life. The practitioner contemplates, dwelling in the Buddha's chamber, Then receives and upholds this ground, with the great name of Acala (Immovable One); Or uses Trailokyavijaya (Conqueror of the Three Worlds), achieving all benefits. With white sandalwood, draw a perfect and wondrous Mandala (sacred diagram), In the center, first my own body, second all saviors, Third, those equal to them, Buddha-locani (Buddha Eye Mother), Fourth, Padmapāṇi (Lotus Hand), fifth, Vajrapāṇi (Thunderbolt Hand), Sixth, Acala (Immovable One), visualize and place them below. Offer incense, flowers, and so on, contemplating all the Tathagatas, With utmost sincerity and reverence, recite this verse: Compassionate Buddhas, mindful of us, Tomorrow, to uphold this ground, may you and your Buddha-sons descend. Having spoken thus, recite this mantra again:
'Namas samanta buddhanam (Homage to all Buddhas), Sarva tathāgata (All Tathagatas), Adhiṣṭhānādhiṣṭhite, Acale, Vimale, Smaraṇi.'
六)缽啰(二合)吃㗚(二合)底(丁以反)缽[口*履]輸(上)睇(七)莎訶(八)
持真言行者 次發悲念心 依于彼西方 繫念以安寢 思惟菩提心 清凈中無我 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 汝念眾生故 造作漫茶羅 善哉摩訶薩 所畫甚微妙 複次于餘日 攝受應度人 若弟子信心 生種姓清凈 恭敬於三寶 深慧以嚴身 堪忍無懈倦 尸羅凈無缺 忍辱不慳吝 勇健堅行愿 如是應攝取 余則無所觀 或十或八七 或五二一四 當作于灌頂 若複數過此
爾時金剛手秘密主復白佛言。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。又秘密主哀愍無邊眾生界故。是大悲胎藏生漫茶羅廣義。秘密主如來於無量劫。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。秘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。于無量眾生界。如其本性而演說法。秘密主無大乘宿習。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
【現代漢語翻譯】 現代漢語譯本 六) 缽啰(二合)吃㗚(二合)底(丁以反)缽[口*履]輸(上)睇(七) 莎訶(八)
持真言行者，次發悲念心，依于彼西方，繫念以安寢，思惟菩提心（覺悟之心），清凈中無我，或於夢中見，菩薩大名稱（偉大的菩薩），諸佛無有量，現作眾事業，或以安慰心，勸囑於行者，汝念眾生故，造作漫茶羅（壇城），善哉摩訶薩（偉大的菩薩），所畫甚微妙，複次于餘日，攝受應度人，若弟子信心，生種姓清凈，恭敬於三寶（佛、法、僧），深慧以嚴身，堪忍無懈倦，尸羅（戒律）凈無缺，忍辱不慳吝，勇健堅行愿，如是應攝取，余則無所觀，或十或八七，或五二一四，當作于灌頂，若複數過此
爾時金剛手秘密主復白佛言：『世尊，當云何名此漫茶羅（壇城）？漫茶羅（壇城）者其義云何？』佛言：『此名發生諸佛漫茶羅（壇城），極無比味無過上味，是故說為漫茶羅（壇城）。又秘密主，哀愍無邊眾生界故，是大悲胎藏生漫茶羅（壇城）廣義。秘密主，如來於無量劫，積集阿耨多羅三藐三菩提（無上正等正覺）之所加持，是故具無量德，當如是知。秘密主，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，于無量眾生界，如其本性而演說法。秘密主，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（金剛薩埵），若彼有情
【English Translation】 English version Six) Ba-la (two combined) chi-er (two combined) di (ding yi fan) bo [mouth*lv] shu (upper) di (seven) suo-ha (eight).
The practitioner of mantra should first generate a compassionate mind, rely on the Western direction, focus the mind and rest peacefully. Contemplate the Bodhi mind (mind of enlightenment), in purity, without self. Perhaps in a dream, one may see a Bodhisattva of great renown (great Bodhisattva), countless Buddhas, manifesting various deeds, or with comforting words, exhorting the practitioner: 'Because you are mindful of sentient beings, create a Mandala (sacred diagram).' Excellent, Mahasattva (great being), the drawing is exceedingly subtle. Furthermore, on other days, receive those who should be saved. If the disciple has faith, is born of pure lineage, reverent towards the Three Jewels (Buddha, Dharma, Sangha), adorned with profound wisdom, able to endure without weariness, with pure and flawless Shila (moral discipline), patient, not stingy, courageous, with firm vows, such a one should be accepted; otherwise, there is nothing to observe. Either ten, eight, seven, or five, two, one, four, perform the Abhisheka (initiation); if the number exceeds this.
At that time, Vajrapani (Vajra-holding being), the secret lord, again said to the Buddha: 'World Honored One, what should this Mandala (sacred diagram) be called? What is the meaning of Mandala (sacred diagram)?' The Buddha said: 'This is called the Mandala (sacred diagram) that generates all Buddhas, of utmost and incomparable flavor, with no flavor surpassing it; therefore, it is called Mandala (sacred diagram). Furthermore, secret lord, because of compassion for the boundless realms of sentient beings, it is the extensive meaning of the Great Compassion Garbhadhatu Mandala (Womb Realm Mandala). Secret lord, the Tathagata (Thus Come One) has, over countless kalpas (eons), accumulated the blessings of Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment); therefore, it possesses immeasurable virtues; it should be known as such. Secret lord, the Tathagata (Thus Come One) does not attain perfect enlightenment for the sake of one sentient being, nor for two, nor for many, but for the sake of compassion for the realms of sentient beings with and without remainder, the Tathagata (Thus Come One) attains perfect enlightenment. With the power of great compassion and vows, in countless realms of sentient beings, according to their inherent nature, the Dharma is expounded. Secret lord, those without the habitual practice of the Mahayana (Great Vehicle), who have never contemplated the practice of the Mantrayana (Secret Vehicle), cannot even in a small part see, hear, rejoice, and accept it.' Moreover, Vajrasattva (Diamond Being), if those sentient beings
。昔于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。彼阿阇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。
持真言行者 如是攝受已 命彼三自歸 令說悔先罪 奉涂香華等 供養諸聖尊 應授彼三世 無障礙智戒 次當授齒木 若優曇缽羅 或阿說他等 結護而作凈 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 三結修多羅 次系等持臂 如是受弟子 遠離諸塵垢 增發信心故 當隨順說法 慰喻堅其意 告如是偈言 汝獲無等利 位同於大我 一切諸如來 此教菩薩眾 皆已攝受汝 成辦于大事 汝等於明日 當得大乘生 如是教授已 或於夢寐中 睹見僧住處 園林悉嚴好 堂宇相殊特 顯敞諸樓觀 幢蓋摩尼珠 寶刀悅意華 女人鮮白衣 端正色姝麗 密親或善友 男子如天身 群牛豐牸乳 經卷凈無垢 遍知因緣覺 並佛聲聞眾 大我諸菩薩 現前授諸果 度大海河池 及聞所樂聲 空中言吉祥 當與意樂果 如是等好相 宜應諦分別 與此相違者 當知非善夢 善住于
【現代漢語翻譯】 現代漢語譯本： 過去，我曾在通往大乘真言乘（Mahayana Mantrayana）無量法門的道路上精進修行。爲了他們（指已修行者）的緣故，我限定了這些名目的設立。那位阿阇梨（Acharya，導師）也應當以大悲心立下這樣的誓願：爲了度脫無餘的眾生界，應當攝取那些無量眾生，作為菩提（Bodhi，覺悟）的種子因緣。
持真言的修行者，如此攝受弟子之後，命令他們三自歸（皈依佛、法、僧），讓他們說出過去所犯的罪過，奉獻涂香、鮮花等，供養諸位聖尊，應當授予他們三世（過去、現在、未來）無障礙的智慧戒律。
接下來應當授予齒木（漱口用的樹枝），或是優曇缽羅（Udumbara，一種樹名），或是阿說他（Ashvattha，菩提樹）等，結護（用咒語或手印保護）並進行凈化，用香和鮮花來莊嚴，要端正順直，從頭到尾都要完整。面向東方或北方，咀嚼之後丟棄。應當知道那位眾生，是成器的還是非成器的。
用三條繩結成修多羅（Sutra，經線），然後繫在等持（Samadhi，禪定）的手臂上。如此接受弟子，遠離各種塵垢，爲了增長他們的信心，應當隨順他們的根器說法，安慰並堅定他們的意念，告訴他們這樣的偈頌：
『你獲得了無與倫比的利益，地位等同於大我（Mahatman，偉大的自我）。一切諸如來（Tathagata，如來），此教的菩薩眾，都已經攝受了你，成就大事。你們在明天，將獲得大乘的生命。』
如此教授之後，或者在夢中，看到僧伽（Sangha，僧團）居住的地方，園林都非常莊嚴美好，殿堂房屋的形制非常特別，寬敞明亮的樓閣，幢幡寶蓋和摩尼寶珠（Mani，如意寶珠），寶刀和悅意的鮮花，女人穿著潔白的衣服，端莊美麗，親密的親人或善友，男子如同天人一般，成群的母牛有豐盛的乳汁，經卷乾淨沒有污垢，遍知（Sarvajna，一切智者）的緣覺（Pratyekabuddha，獨覺佛），以及佛陀和聲聞眾（Shravaka，聽聞佛法者），大我（Mahatman，偉大的自我）和諸位菩薩，現前授予各種果實，渡過大海河流池塘，以及聽到喜歡的音樂，空中傳來吉祥的話語，將給予意樂的果報。
像這些美好的景象，應該仔細分辨。與這些景象相反的，應當知道不是好的夢境，要安住于...
【English Translation】 English version: In the past, I have diligently practiced on the path to the immeasurable gates of the Mahayana Mantrayana (Great Vehicle of Mantras). For the sake of those (who have already practiced), I limit the establishment of these categories. That Acharya (teacher) should also make such a vow with great compassion: In order to liberate the entirety of the realm of sentient beings without remainder, one should take those immeasurable sentient beings as the causal condition for the seed of Bodhi (enlightenment).
The practitioner who holds mantras, having thus accepted a disciple, commands them to take the Three Refuges (Buddha, Dharma, Sangha), and has them confess their past sins, offering scented paste, flowers, etc., to make offerings to the holy ones. One should bestow upon them the precepts of unobstructed wisdom of the three times (past, present, future).
Next, one should bestow a tooth-stick (for cleaning the teeth), either of Udumbara (a type of tree), or Ashvattha (Bodhi tree), etc., protecting (with mantras or mudras) and purifying it, adorning it with incense and flowers. It should be straight and upright, complete from beginning to end. Facing east or north, after chewing it, discard it. One should know whether that sentient being is a vessel or not a vessel.
With three knots, make a Sutra (thread), and then tie it on the arm of Samadhi (meditative absorption). Thus accepting a disciple, one is separated from all defilements. In order to increase their faith, one should teach according to their capacity, comforting and strengthening their minds, telling them this verse:
'You have obtained unparalleled benefit, your status is equal to the Mahatman (Great Self). All the Tathagatas (Thus Gone Ones), the Bodhisattvas of this teaching, have already accepted you, accomplishing great deeds. Tomorrow, you will obtain the life of the Great Vehicle.'
After teaching in this way, or in a dream, one sees the place where the Sangha (community) dwells, the gardens are all very solemn and beautiful, the forms of the halls and houses are very special, spacious and bright pavilions, banners and canopies and Mani jewels (wish-fulfilling jewel), precious swords and pleasing flowers, women wearing pure white clothes, dignified and beautiful, close relatives or good friends, men like heavenly beings, herds of cows with abundant milk, scriptures clean and without defilement, the Pratyekabuddha (Solitary Buddha) of Sarvajna (Omniscience), and the Buddha and Shravaka (listeners), the Mahatman (Great Self) and the Bodhisattvas, present various fruits, crossing the great sea, rivers, ponds, and hearing pleasant music, auspicious words coming from the sky, will give the reward of desired joy.
Like these good signs, one should carefully distinguish them. Those that are contrary to these signs, one should know are not good dreams, one should abide in...
戒者 晨起白師已 師說此句法 勸發諸行人 此殊勝愿道 大心摩訶衍 汝今能志求 當成就如來 自然智大龍 世間敬如塔 有無悉超越 無垢同虛空 諸法甚深奧 難了無含藏 離一切妄想 戲論本無故 作業妙無比 常依於二諦 是乘殊勝愿 汝當住斯道
爾時住無戲論執金剛。白佛言世尊。愿說三世無礙智戒。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。所謂觀察舍于自身。奉獻諸佛菩薩。何以故若舍自身則為舍彼三事。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。為世尊毗盧遮那作禮。應取凈瓶盛滿香水。持誦降三世真言而用加之。置初門外。用灑是諸人等。彼阿阇梨以凈香水授與令飲。彼心清凈故。
爾時執金剛秘密主以偈問佛。
種智說中尊 愿說彼時分 大眾於何時 普集現靈瑞 漫茶羅阇梨 慇勤持真言 爾時薄伽梵 告持金剛慧 常當於此夜 而作漫茶羅 傳法阿阇梨 如是應次取 五色修多羅 稽
【現代漢語翻譯】 現代漢語譯本： 受戒者在早晨向阿阇梨（Acharya，導師）稟白。 阿阇梨宣說此句法，勸勉所有修行人。 這是殊勝的愿道，是大乘（Mahāyāna，偉大的交通工具）的菩提心（Bodhi-citta，覺悟之心）。 你現在如果能立志追求，當成就如來（Tathāgata，佛陀的稱號之一）， 成就自然智的大龍，世間人敬如寶塔。 超越有和無的對立，清凈無垢如同虛空。 諸法甚深奧妙，難以理解且沒有固定的蘊藏。 遠離一切虛妄的念想，戲論原本就是沒有的。 所作的事業妙不可言，常常依據於二諦（satya-dvaya，兩種真理：世俗諦和勝義諦）。 這是殊勝願力的乘法，你應該安住於此道。
這時，安住于無戲論的執金剛（Vajrapani，金剛手菩薩）對佛說：『世尊，愿您宣說三世無礙的智慧之戒。如果菩薩安住於此戒，能令諸佛菩薩都歡喜。』這樣說完后，佛告訴安住于無戲論的執金剛等人說：『佛子們，仔細聽。如果善男子或善女人安住於此戒，就應將身、語、意合為一體，不執著於一切諸法。』 『什麼是戒呢？就是觀察並捨棄自身，奉獻給諸佛菩薩。』 『為什麼呢？如果捨棄自身，就等於捨棄了身、語、意這三件事。』 『所以，善男子或善女人，因為接受了身、語、意戒，才得名為菩薩。』 『為什麼這樣說呢？因為遠離了身、語、意。菩薩摩訶薩（Bodhisattva-mahāsattva，偉大的菩薩）應該這樣學習。』 第二天，用金剛薩埵（Vajrasattva，金剛薩埵菩薩）加持自身，向世尊毗盧遮那（Vairocana，毗盧遮那佛）頂禮。應該取用乾淨的瓶子，盛滿香水，持誦降三世真言（Trailokyavijaya mantra，降三世明王的咒語）來加持它，放置在初入門外，用它來灑向這些人。阿阇梨用乾淨的香水授予他們飲用，使他們的心清凈。
這時，執金剛秘密主（Vajrapani Guhyapati，金剛手秘密主）用偈頌問佛：
『具一切種智的至尊（種智：sarvākārajñāna，一切種智，佛陀所證悟的智慧），愿您宣說那個時分， 大眾在什麼時候，普遍聚集顯現靈瑞？』 『曼荼羅（mandala，壇城）阿阇梨，慇勤地持誦真言。』 這時，薄伽梵（Bhagavan，世尊）告訴持金剛慧者： 『應當常常於此夜，而作曼荼羅， 傳法的阿阇梨，應該這樣依次取用， 五色的修多羅（sūtra，線），稽...
【English Translation】 English version: The initiate reports to the Acharya (teacher) in the morning. The Acharya speaks this verse, encouraging all practitioners. This is the supreme path of aspiration, the Bodhi-citta (mind of enlightenment) of the Mahāyāna (Great Vehicle). If you can now aspire to seek it, you will attain the Tathāgata (one of the titles of the Buddha), Attain the great dragon of natural wisdom, revered by the world like a pagoda. Transcending existence and non-existence, immaculate like the sky. The dharmas (teachings) are profound and mysterious, difficult to understand and without fixed storage. Free from all delusive thoughts, playfulness is originally non-existent. The actions performed are incomparably wonderful, always based on the two truths (satya-dvaya, the two truths: conventional truth and ultimate truth). This is the vehicle of supreme aspiration, you should abide in this path.
At that time, Vajrapani (the bodhisattva Vajrapani), abiding in non-conceptualization, said to the Buddha: 'World Honored One, may you expound the precepts of unobstructed wisdom in the three times. If a Bodhisattva abides in these precepts, may it cause all Buddhas and Bodhisattvas to rejoice.' Having said this, the Buddha said to Vajrapani and others abiding in non-conceptualization: 'Children of the Buddha, listen carefully. If a son or daughter of good family abides in these precepts, they should unite body, speech, and mind into one, and not be attached to all dharmas.' 'What are the precepts? It is to observe and relinquish oneself, offering oneself to all Buddhas and Bodhisattvas.' 'Why? If one relinquishes oneself, it is equivalent to relinquishing these three things: body, speech, and mind.' 'Therefore, a son or daughter of good family, by receiving the precepts of body, speech, and mind, is named a Bodhisattva.' 'Why is this said? Because they are separated from body, speech, and mind. A Bodhisattva-mahāsattva (great bodhisattva) should learn in this way.' The next day, empower oneself with Vajrasattva (the bodhisattva Vajrasattva), and prostrate to the World Honored One Vairocana (the Buddha Vairocana). One should take a clean bottle, fill it with fragrant water, and empower it by reciting the Trailokyavijaya mantra (the mantra of Trailokyavijaya). Place it outside the first gate, and use it to sprinkle on these people. The Acharya gives them the clean fragrant water to drink, so that their minds may be purified.
At that time, Vajrapani Guhyapati (the secret lord Vajrapani) asked the Buddha in verse:
'Honored One who speaks of all-knowing wisdom (sarvākārajñāna, all-knowing wisdom, the wisdom attained by the Buddha), may you speak of that time, When will the assembly gather universally and manifest auspicious signs?' 'The mandala (sacred geometric figure) Acharya diligently recites the mantra.' At that time, the Bhagavan (World Honored One) said to the one holding Vajra wisdom: 'One should always on this night, create the mandala, The Acharya who transmits the Dharma, should take in this order, Five-colored sutra (thread), bowing...
首一切佛 大毗盧遮那 親自作加持 東方以為首 對持修多羅 至齊而在空 漸次右旋轉 如是南及西 終竟於北方 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 復周于勝方 阿阇梨次回 依于涅哩底 受學對持者 漸次以南行 從此右旋繞 轉依于風方 師位移本處 而居於火方 持真言行者 復修如是法 弟子在西南 師居伊舍尼 學者復旋繞 轉依於火方 師位移本處 而住于風方 如是真言者 普作四方相 漸次入其中 三位以分之 已表三分位 地相普周遍 復於一一分 差別以為三 是中最初分 作業所行道 其餘中後分 聖天之住處 方等有四門 應知其分劑 誠心以殷重 運布諸聖尊 如是造眾相 均調善分別 內心妙白蓮 胎藏正均等 藏中造一切 悲生漫茶羅 十六央具梨 過此是其量 八葉正圓滿 須蕊皆嚴好 金剛之智印 遍出諸葉間 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 彼東應畫作 一切遍知印 三角蓮華上 其色皆鮮白 光焰遍圍繞 皓潔普周遍 次於其北
【現代漢語翻譯】 現代漢語譯本 首一切佛 大毗盧遮那（Mahavairocana，偉大的光明遍照者），親自加持。 從東方開始，對著持有修多羅（Sutra，經）的人。 到達齊平的位置在空中，然後逐漸向右旋轉。 像這樣，南方和西方也是如此，最終到達北方。 第二，安立結界，也從最初的方位開始。 憶念諸如來（Tathagata，如來）所行之道，如上所述。 右方和後方，再次周遍于殊勝的方位。 阿阇梨（Acharya，導師）再次回到，依靠于涅哩底（Nairrti，西南方）。 接受學習並對著持有的人，逐漸向南行走。 從這裡向右旋轉，轉移到風方（Vayu，西北方）。 導師的位置離開原來的地方，而居住在火方（Agni，東南方）。 持真言的修行者，再次修習這樣的方法。 弟子在西南方，導師居住在伊舍尼（Ishani，東北方）。 學者再次旋轉，轉移到火方。 導師的位置離開原來的地方，而住在風方。 像這樣，持真言者，普遍地作出四方的形象。 逐漸進入其中，用三個位置來劃分它。 已經表示了三個位置，地相普遍周遍。 再次在每一個部分中，區分成為三個。 這其中最初的部分，是作業所行之道。 其餘中間和後面的部分，是聖天（Deva，天神）的住處。 方等有四個門，應該知道它的分界。 以誠心和殷重，運布諸聖尊。 像這樣創造眾多的形象，均勻調和，善於分別。 內心美妙的白蓮花，胎藏（Garbhadhatu，胎藏界）正均等。 在胎藏中創造一切，悲生漫茶羅（Mandala，壇城）。 十六央具梨（Anguli，指寸），超過這個是它的量度。 八片蓮葉正圓滿，須蕊都嚴飾美好。 金剛（Vajra，金剛）的智慧印，遍佈在諸蓮葉之間。 從此蓮花臺中，大日勝尊（Mahavairocana，大日如來）顯現。 金色，具有光輝照耀，頭上戴著髮髻冠。 救世圓滿的光芒，遠離熱惱，安住在三昧（Samadhi，禪定）中。 他的東方應該畫作，一切遍知印。 在三角形的蓮花上，它的顏色都是鮮白色。 光焰遍佈圍繞，皓潔普遍周遍。 其次在他的北方
【English Translation】 English version Homage to all Buddhas Mahavairocana (The Great Illuminator), personally bestows blessings. Starting from the East, facing the holder of the Sutra (Discourse). Reaching a level position in the sky, then gradually rotating to the right. In this way, so too are the South and West, ultimately reaching the North. Secondly, establish the boundary, also starting from the initial direction. Remembering the paths traveled by all Tathagatas (Thus Gone Ones), as described above. The right side and the rear, again encompassing the excellent direction. The Acharya (Teacher) returns again, relying on Nairrti (Southwest). Those who receive learning and face the holder, gradually walk south. From here, rotating to the right, shifting to the Vayu direction (Northwest). The teacher's position leaves its original place, and resides in the Agni direction (Southeast). The practitioner who holds the mantra, again practices such methods. The disciple is in the Southwest, the teacher resides in Ishani (Northeast). The student rotates again, shifting to the Agni direction. The teacher's position leaves its original place, and dwells in the Vayu direction. In this way, the mantra holder universally creates the image of the four directions. Gradually entering within, dividing it with three positions. Having already indicated the three positions, the earth aspect is universally complete. Again, in each and every part, differentiating into three. Among these, the initial part is the path of action. The remaining middle and rear parts are the dwelling places of the Devas (Celestial Beings). The square has four gates; one should know its divisions. With sincerity and earnestness, distribute all the holy honored ones. In this way, create numerous images, evenly harmonizing, skillfully distinguishing. The wonderful white lotus within the heart, the Garbhadhatu (Womb Realm) is properly equal. Within the Garbhadhatu, create everything, the Mandala (Sacred Circle) born of compassion. Sixteen Anguli (Fingers' Breadth); exceeding this is its measure. The eight petals are perfectly complete, the filaments and pistils are all adorned beautifully. The Vajra (Diamond) wisdom seal pervades among all the petals. From this lotus center, the supreme Mahavairocana (Great Sun Buddha) appears. Golden in color, possessing radiant brilliance, wearing a hair-knot crown on the head. The light of salvation and perfection, free from heat, dwells in Samadhi (Concentration). To his East, one should paint the all-knowing seal. On a triangular lotus, its color is all fresh white. Flames of light pervade and surround, pure white universally complete. Next, to his North
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 復于彼南方 救世佛菩薩 大德聖尊印 號名滿眾愿 真陀摩尼珠 住于白蓮華 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 彼右大名稱 聖者多羅尊 青白色相雜 中年女人狀 合掌持青蓮 圓光靡不遍 暉發猶凈金 微笑鮮白衣 右邊毗俱胝 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 次近毗俱胝 畫得大勢尊 彼服商佉色 大悲蓮華手 滋榮而未敷 圍繞以圓光 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 左持缽胤遇 近聖者多羅 住于白處尊 髮冠襲純帛 缽曇摩華手 于聖者前作 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 利爪獸王發 何耶揭利婆 如是三摩地 觀音諸眷屬 複次華臺表 大日之右方 能滿一切愿 持金剛慧者 缽孕遇華色 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 金剛藏之右 所謂忙莽雞
【現代漢語翻譯】 現代漢語譯本 維，導師諸佛母 身軀晃耀著真金色，穿著潔白的絲綢衣裳。 她的光芒遍照四方，如同日光一般，安住在正受三昧之中。 在她的南方，是救世佛菩薩 擁有大德的聖尊印，名為滿眾愿（能滿足一切願望的菩薩）。 手持真陀摩尼珠（如意寶珠），安住在白蓮花之上。 北方是具有大精進力的觀世自在者（觀世音菩薩）。 他的光色如同皎潔的月亮，又如商佉軍那華（海螺和軍那花）。 面帶微笑地坐在白蓮花上，頭髻上顯現無量壽（阿彌陀佛）。 他的右邊是具有大名稱的聖者多羅尊（度母）。 青色和白色相互交雜，呈現中年女人的形象。 合掌持著青蓮花，圓光遍照四方。 頭髮的光輝如同純凈的黃金，面帶微笑，身穿潔白的衣裳。 右邊是毗俱胝（一種觀音化身），手中垂著數珠鬘（念珠）。 三隻眼睛，頭頂結著髮髻，尊貴的身形如同皓月般潔白。 圓光顏色不定，黃色、紅色、白色相互交融。 靠近毗俱胝的地方，畫著大勢至尊（大勢至菩薩）。 他穿著商佉色（海螺色）的衣服，手持大悲蓮華。 蓮花滋潤而未開放，周圍環繞著圓光。 明妃住在他的旁邊，名為持名稱者（持名菩薩）。 身上佩戴著各種美妙的瓔珞，莊嚴著金色的身軀。 手執鮮艷美妙的華枝，左手持著缽胤遇（蓮花花蕾）。 靠近聖者多羅（度母），住于白處尊（白處觀音）。 頭戴髮冠，身披純白的絲綢，手持缽曇摩華（紅蓮花）。 在聖者多羅（度母）的前面，是大力持明王（大力明王）。 呈現出晨朝日暉的顏色，用白蓮花來莊嚴自身。 光芒四射，形成火焰之鬘，發出怒吼，露出牙齒。 擁有銳利的爪子和獸王般的頭髮，他是何耶揭利婆（馬頭明王）。 這就是三摩地（禪定）中觀音菩薩的諸眷屬。 再次，在華臺的表面，大日如來的右方。 是能滿足一切願望的持金剛慧者（金剛薩埵）。 身體呈現缽孕遇華（蓮花花蕾）的顏色，或者如同綠色的寶玉。 頭上戴著眾寶冠，身上佩戴著瓔珞，莊嚴自身。 各種裝飾品相互交錯，數量眾多，無法計量。 左手執持跋折羅（金剛杵），周圍環繞著光焰。 在金剛藏（金剛薩埵）的右邊，是所謂的忙莽雞（一種明王）。
【English Translation】 English version Ve, the guiding Buddhamatris (mothers of all Buddhas) Whose bodies shine with true golden color, wearing garments of pure white silk. Illuminating everywhere like the sunlight, abiding in the Samadhi of Right Reception. To her south is the Lokanatha Bodhisattva (the Bodhisattva who saves the world) Possessing the Mudra of the Great Virtue Holy One, named Manjughosa (the Bodhisattva who fulfills all wishes). Holding the Cintamani Jewel (wish-fulfilling jewel), residing upon a white lotus. To the north is the Avalokiteshvara (the Bodhisattva who observes the sounds of the world) with great diligence. His light and color are like the bright moon, or like the Shankha-Kunda flower (conch shell and Kunda flower). Smiling, seated upon a white lotus, with Amitabha (Buddha of Infinite Light) appearing in his hair knot. To his right is the Holy Tara (the savioress) with a great name. Blue and white colors intermingled, appearing as a middle-aged woman. Holding a blue lotus with palms joined, her halo illuminates everywhere. The radiance of her hair is like pure gold, smiling, wearing white garments. To the right is Bhrikuti (a form of Avalokiteshvara), with a rosary of beads hanging from her hand. With three eyes and a hair knot, her noble form is like the pure white moon. The color of her halo is indeterminate, with yellow, red, and white intermingled. Near Bhrikuti is painted Mahasthamaprapta (the Bodhisattva of Great Strength). He wears garments of Shankha color (conch shell color), holding a lotus of great compassion in his hand. The lotus is flourishing but not yet open, surrounded by a halo. A consort dwells beside him, named Dharanimudra (the one who holds the name). Adorned with all kinds of wonderful necklaces, embellishing her golden body. Holding a branch of fresh and beautiful flowers, with a lotus bud in her left hand. Near the Holy Tara (the savioress) dwells Pandaravasini (the white-clad one). Wearing a crown of hair and pure white silk, holding a Padma flower (red lotus) in her hand. In front of the Holy One is the powerful Vidyaraja (wisdom king) Appearing in the color of the morning sun, adorning himself with white lotuses. Radiating light, forming a garland of flames, roaring with teeth exposed. Possessing sharp claws and the hair of a beast king, he is Hayagriva (horse-headed one). Such is the retinue of Avalokiteshvara (the Bodhisattva who observes the sounds of the world) in Samadhi (meditative absorption). Furthermore, on the surface of the flower dais, to the right of Mahavairocana (the Great Sun Buddha). Is the Vajrasattva (the diamond being) who can fulfill all wishes. His body is the color of a lotus bud, or like a green jewel. Wearing a crown of many jewels, adorned with necklaces, embellishing his body. Various ornaments are intertwined, numerous and immeasurable. Holding a Vajra (thunderbolt) in his left hand, surrounded by flames of light. To the right of Vajradhara (the diamond holder) is the so-called Mamaki (a wisdom queen).
亦持堅慧杵 嚴身以瓔珞 彼右次應置 大力金剛針 使者眾圍繞 微笑同瞻仰 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 于執金剛下 忿怒降三世 摧伏大障者 號名月黡尊 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 無量眾圍繞 乃至百千手 操持眾器械 如是忿怒等 皆住蓮華中 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 真言主之下 依涅哩底方 不動如來使 持慧刀罥索 頂發垂左肩 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 如是具慧者 次應往風方 復畫忿怒尊 所謂勝三世 威猛焰圍繞 寶冠持金剛 不顧自身命 專請而受教 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 圍繞紫金色 具三十二相 被服袈裟衣 坐白蓮華臺 為令教流佈 住彼而說法 次於世尊右 顯示遍知眼 熙怡相微笑 遍體圓凈光 喜見無比身 是名能寂母 復于彼尊右 圖寫毫相明 住缽頭摩華 圓照商
【現代漢語翻譯】 現代漢語譯本 亦應手持堅固的智慧杵（Vajra），以珍寶瓔珞莊嚴自身。 他的右側應安置大力金剛針（Vajrasuchi），眾多使者圍繞，面帶微笑一同瞻仰。 聖者的左方是金剛商佉羅（Vajrasamkhala），手持金剛鎖（Vajrapasha），與他同部的諸位使者都在。 他的身體呈淺黃色，以智慧杵作為標誌。 在執金剛（Vajradhara）的下方，是忿怒降三世（Trailokyavijaya），他能摧伏巨大的障礙。 他的名號是月黡尊（Chandra-tilaka），三目四牙顯現，身色如夏時的雨雲。 發出『阿吒吒』的笑聲，佩戴金剛寶瓔珞。 爲了攝護眾生，他被無量的眷屬圍繞，乃至有成百上千的手臂，操持著各種器械。 這些忿怒尊等，都安住在蓮花之中。 接下來往西方繪製無量持金剛者，他們手持各種金剛印（Vajramudra），形色各不相同。 普遍放射圓滿的光芒，爲了諸位眾生的緣故。 在真言主（Mantradhipati）的下方，依涅哩底（Nairrti）方位，是不動如來使（Acalanatha），手持慧刀和罥索（Pasha）。 頂上的頭髮垂向左肩，用一隻眼睛專注地觀看。 以威猛的火焰環繞身體，安住在盤石之上。 面部的紋路如水波一般，充滿童子的形態。 像這樣具備智慧的人，接下來應該前往風方（Vayu）。 再次繪製忿怒尊，也就是所謂的勝三世（Trailokyavijaya）。 威猛的火焰圍繞著他，頭戴寶冠，手持金剛。 不顧惜自身的性命，專心致志地請求並接受教誨。 已經講述了最初的界域，諸位尊者的方位等等。 持真言的修行人，接下來前往第二院。 在東方最初的門中，繪製釋迦牟尼佛（Shakyamuni）， 被紫金色的光芒圍繞，具足三十二相。 身披袈裟衣，端坐在白蓮花臺之上。 爲了使佛法流佈，安住於此而說法。 接下來在世尊的右側，顯示遍知眼（Samantajnana-caksu）。 面容喜悅，帶著微笑，全身散發著圓滿清凈的光芒。 令人喜見，無比殊勝的身軀，名為能寂母（Shantimatri）。 又在那位尊者的右側，圖寫眉間毫相的光明。 安住在缽頭摩（Padma）蓮花上，圓滿照耀四方。
【English Translation】 English version Also holding the firm wisdom Vajra, adorning oneself with necklaces. To his right should be placed the mighty Vajrasuchi (Vajra needle), surrounded by a multitude of messengers, smiling and gazing upwards together. To the left of the Holy One is Vajrasamkhala (Vajra chain), holding the Vajrapasha (Vajra noose), together with all the messengers of his retinue. His body is light yellow, with the wisdom Vajra as his emblem. Below Vajradhara (Vajra holder), is the wrathful Trailokyavijaya (Conqueror of the Three Worlds), who subdues great obstacles. His name is Chandra-tilaka (Moon Mark), with three eyes and four fangs displayed, his complexion like rain clouds in summer. Uttering the 'Atata' laughter, adorned with Vajra jewel necklaces. For the sake of protecting beings, he is surrounded by countless attendants, even with hundreds and thousands of arms, wielding various implements. These wrathful deities and others all reside within lotuses. Next, to the west, draw countless Vajra holders, holding various Vajramudras (Vajra gestures), with different forms and colors. Universally emitting perfect light, for the sake of all beings. Below the Mantradhipati (Lord of Mantras), in the direction of Nairrti, is Acalanatha (Immovable Lord), the messenger of the Tathagata, holding a wisdom sword and a Pasha (noose). The hair on his head hangs down to his left shoulder, gazing intently with one eye. With a fierce body surrounded by flames, dwelling on a rock. The lines on his face are like ripples of water, full of the form of a child. One who possesses such wisdom should next go to the direction of Vayu (wind). Again, draw the wrathful deity, the so-called Trailokyavijaya (Conqueror of the Three Worlds). Fierce flames surround him, wearing a jeweled crown, holding a Vajra. Not caring for his own life, wholeheartedly requesting and receiving teachings. The initial realm, the directions of the deities, and so on, have been described. The practitioner who holds mantras should next go to the second courtyard. In the initial gate in the east, draw Shakyamuni (Sage of the Shakyas), Surrounded by purple-gold light, possessing the thirty-two marks. Wearing a kasaya robe, seated on a white lotus pedestal. In order to spread the teachings, dwelling there and expounding the Dharma. Next, to the right of the World Honored One, display the Samantajnana-caksu (All-Knowing Eye). With a joyful countenance, smiling, the entire body emitting perfect, pure light. A body that is pleasing to see, incomparably excellent, named Shantimatri (Mother of Peace). Again, to the right of that Honored One, depict the light of the urna mark between the eyebrows. Dwelling on a Padma lotus, illuminating all directions perfectly.
佉色 執持如意寶 滿足眾希愿 暉光大精進 救世釋師子 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 及與舍除頂 是名五大頂 大我之釋種 應當依是處 精心造眾相 次於其北方 佈列凈居眾 自在與普華 光鬘及意生 名稱遠聞等 各如其次弟 于毫相之右 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 五種如來頂 白黃真金色 複次三佛頂 白黃赤兼備 其光普深廣 眾瓔珞莊嚴 所發弘誓力 一切愿皆滿 行者于東隅 而作火仙像 住于熾焰中 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 右方閻摩王 手秉壇拏印 水牛以為座 震電玄雲色 七母並黑夜 妃后等圍繞 涅哩底鬼王 執刀恐怖形 縛嚕拏龍王 罥索以為印 初方釋天王 安住妙高山 寶冠被瓔珞 持跋折羅印 及余諸眷屬 慧者善分佈 左置日天眾 在於輿輅中 勝無勝妃等 翼從而侍衛 大梵在其右 四面持髮冠 唵字相為印 執蓮在鵝上 西方諸地神 辯才及毗紐 塞建那風神 商羯羅月天 是等依龍方
【現代漢語翻譯】 現代漢語譯本 佉色（Khasa）：手持如意寶，滿足眾生的願望。 他的光輝燦爛，精進勇猛，是救度世間的釋迦獅子。 在聖尊的左邊，是如來的五頂： 最初是白傘頂，然後是勝頂、最勝頂、眾德火光聚頂，以及舍除頂。 這被稱為五大頂，是大我釋迦族的象徵。 應當依據這些形象，精心塑造各種形態。 其次，在其北方，排列著凈居天眾： 自在天、普華天、光鬘天和意生天。 名稱遠聞天等，各自按照順序排列。 在毫相的右邊，再畫上三佛頂： 最初是廣大頂，其次是極廣大頂，以及無邊音聲頂。 都應該妥善地安立。 五種如來頂，顏色分別是白色、黃色和真金色。 其次的三佛頂，顏色是白色、黃色和紅色兼備。 它們的光芒普遍而深廣，以各種瓔珞莊嚴。 所發出的弘大誓願之力，能使一切願望都得到滿足。 修行者在東方的角落，塑造火仙的形象： 居住在熾熱的火焰中，以三點灰作為標誌。 身體的顏色都是深紅色，心中放置三角形的印記。 在圓形的火焰中，手持念珠和澡瓶。 右邊是閻摩王（Yama），手中拿著壇拏印（danda mudra）。 以水牛作為坐騎，呈現出震電般的玄黑色。 七母天（Seven Mothers）和黑夜女神（Night Goddess），以及妃后等眷屬圍繞著他。 涅哩底鬼王（Nirriti），手執刀，呈現出恐怖的形象。 縛嚕拏龍王（Varuna），以罥索作為印記。 在最初的方位，是釋天王（Shakra），安住在妙高山（Mount Meru）上。 頭戴寶冠，身披瓔珞，手持跋折羅印（vajra mudra）。 以及其餘的眷屬，有智慧的人應該妥善地分佈他們。 左邊安置日天眾（Sun Deities），在車輦之中。 勝妃（Victorious Consort）、無勝妃（Unvanquished Consort）等，在旁翼從侍衛。 大梵天（Brahma）在他的右邊，四面都拿著髮冠。 以唵字（Om）作為印記，手執蓮花，坐在鵝上。 西方的諸位地神，辯才天女（Saraswati）和毗紐天（Vishnu）。 塞建那天（Skanda）、風神（Vayu）、商羯羅天（Shankara）、月天（Chandra）。 這些神祇都依龍的方位排列。
【English Translation】 English version Khasa: Holding the Cintamani (wish-fulfilling jewel), fulfilling the wishes of all beings. His radiance is brilliant, his diligence is courageous, he is the Shakya lion who saves the world. On the left side of the Holy One are the five Ushnishas (crown protrusions) of the Tathagata (Thus Come One): First is the White Umbrella Ushnisha, then the Victorious Ushnisha, the Most Victorious Ushnisha, the Ushnisha of the Collection of Virtuous Flames, and the Ushnisha of Elimination. These are called the Five Great Ushnishas, symbols of the great self of the Shakya clan. One should rely on these images and carefully create various forms. Next, to the north of them, arrange the Pure Abode Devas: The自在天 (Ishvara Deva), the 普華天 (Pu Hua Deva), the 光鬘天 (Guang Man Deva), and the 意生天 (Yi Sheng Deva). The 名稱遠聞天 (Mingcheng Yuanwen Deva) and others are arranged in their respective order. On the right side of the urna (white hair between the eyebrows), draw three more Buddha Ushnishas: First is the Vast Ushnisha, then the Extremely Vast Ushnisha, and the Ushnisha of Boundless Sound. All should be properly established. The five kinds of Tathagata Ushnishas are white, yellow, and true gold in color. The next three Buddha Ushnishas are white, yellow, and red combined. Their light is universal and profound, adorned with various ornaments. The power of the great vows they have made can fulfill all wishes. The practitioner, in the eastern corner, creates an image of the Fire Ascetic: Residing in blazing flames, with three dots of ash as a mark. The color of the body is all deep red, with a triangular seal placed in the heart. In the circular flames, holding prayer beads and a water bottle. On the right is Yama (Lord of Death), holding the danda mudra (staff gesture) in his hand. Riding a water buffalo as a seat, appearing in the dark black color of thunder and lightning. The Seven Mothers and the Night Goddess, along with consorts and other retinue, surround him. Nirriti (Demon King), holding a knife, appearing in a terrifying form. Varuna (Dragon King), with a noose as a symbol. In the initial direction is Shakra (King of the Devas), residing on Mount Meru. Wearing a jeweled crown and adorned with ornaments, holding the vajra mudra (thunderbolt gesture). And the rest of the retinue, the wise should properly distribute them. On the left, place the Sun Deities, in a chariot. The Victorious Consort, the Unvanquished Consort, and others, attend and guard them. Brahma (Creator God) is on his right, holding a hair crown on all four faces. With the Om syllable as a symbol, holding a lotus flower, sitting on a goose. The various Earth Gods of the West, Saraswati (Goddess of Wisdom) and Vishnu (Preserver God). Skanda (God of War), Vayu (God of Wind), Shankara (God of Auspiciousness), Chandra (God of the Moon). These deities are all arranged according to the direction of the dragons.
畫之勿遺謬 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 及二大龍王 難陀拔難陀 對處廂曲中 通門之大護 所餘釋種尊 真言與印壇 所說一切法 師應具開示 持真言行者 次至第三院 先圖妙吉祥 其身鬱金色 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 坐于白蓮臺 妙相圓普光 周匝互暉映 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 左邊畫五種 與愿金剛使 所謂髻設尼 優婆髻設尼 及與質多羅 地慧並請召 如是五使者 五種奉教者 二眾共圍繞 侍衛無勝智 行者于右方 次作大名稱 除一切蓋障 執持如意寶 舍於二分位 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 次復舍斯位 至於北勝方 行者以一心 憶持布眾彩 而造具善忍 地藏摩訶薩 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 及與
【現代漢語翻譯】 現代漢語譯本 畫的時候不要遺漏任何錯誤。 持真言的修行者，以不迷惑的心。 佛子接下來應當畫持明大忿怒尊。 右邊畫無能勝（Ajita，意為『不可戰勝者』），左邊畫無能勝妃（Ajitā，意為『不可戰勝的女性』）。 持地神（Pṛthivī，意為『大地女神』）手捧寶瓶，虔誠地長跪。 以及兩條大龍王，難陀（Nanda，意為『喜悅』）和拔難陀（Upananda，意為『近喜悅』）。 在相對的廂房角落裡，作為通往大門的重要守護。 其餘的釋迦族聖者，他們的真言和印壇。 所有說過的法，上師都應當詳細開示。 持真言的修行者，接下來到達第三重院。 首先畫妙吉祥（Mañjuśrī，文殊菩薩），他的身體是鬱金色。 頭頂有五個髮髻，像童子的形象。 左手持青蓮花，上面有金剛印。 慈祥的臉上帶著微笑，坐在白蓮臺上。 美好的相貌圓滿而有光芒，周圍互相輝映。 右邊接下來應當畫網光童子（Jālinīprabha，意為『網光』）的身像。 手持眾寶之網，佩戴各種美妙的瓔珞。 安住在寶蓮華座上，觀看著佛的長子。 左邊畫五種賜予願望的金剛使者。 他們是髻設尼（Keśinī，意為『有頭髮的』），優婆髻設尼（Upakeśinī，意為『近有頭髮的』）。 以及質多羅（Citrarā，意為『雜色的』），地慧（Bhūmiprajñā，意為『地之智慧』）和請召（Ākarṣaṇī，意為『吸引者』）。 這五位使者，是五種奉行教令者。 兩眾共同圍繞，侍衛著無勝智（Ajñānaśrī，意為『無知之吉祥』）。 修行者在右方，接下來畫大名稱（Mahānāma，意為『大名』）。 消除一切蓋障，手持如意寶。 捨棄二分的位置，應當畫八位菩薩。 他們是除疑怪（Sarvaśaṅkācchedana，意為『斷除一切疑惑』），施一切無畏（Sarvabhayada，意為『施予一切無畏』）。 除一切惡趣（Sarvadurgatipariśodhana，意為『凈化一切惡道』），救意慧菩薩（Cittamatibodhisattva，意為『心意智慧菩薩』）。 悲念具慧者（Karuṇāmatibodhisattva，意為『悲心智慧菩薩』），慈起大眾生（Maitryudgata，意為『慈心生起』）。 除一切熱惱（Sarvatāpadahana，意為『焚燒一切熱惱』），不可思議慧（Acintyamati，意為『不可思議之智慧』）。 接下來再次捨棄這個位置，到達北勝方。 修行者以一心，憶念並佈置各種色彩。 而造就具善忍的地藏摩訶薩（Kṣitigarbha Mahāsattva，意為『地藏大菩薩』）。 他的座位極其精巧莊嚴，身體處於火焰胎中。 用各種雜寶莊嚴大地，綺麗的色彩互相交錯。 用四寶做成蓮華，是聖者所安住的地方。 以及
【English Translation】 English version Do not leave out any mistakes when drawing. The practitioner who holds the true mantra, with an unconfused mind. The Buddha's disciple should next draw the Vidyādhara Mahākrodha (great wrathful deity who holds knowledge). On the right, draw Ajita (meaning 'the invincible one'), and on the left, draw Ajitā (meaning 'the invincible female'). Pṛthivī (the earth goddess) holds a vase, kneeling reverently. And the two great dragon kings, Nanda (meaning 'joy') and Upananda (meaning 'near joy'). In the opposite corners of the side rooms, as important guardians of the gate. The remaining Śākya (釋迦) clan saints, their mantras and mudra mandalas. All the Dharma that has been spoken, the guru should explain in detail. The practitioner who holds the true mantra, next arrives at the third courtyard. First draw Mañjuśrī (妙吉祥), his body is golden in color. With five tufts of hair on his head, like the image of a child. Holding a blue lotus in his left hand, with the Vajra mudra on top. With a kind face and a smile, sitting on a white lotus platform. His beautiful appearance is complete and radiant, with mutual brilliance all around. On the right, next should be drawn the figure of Jālinīprabha (網光童子, meaning 'net of light'). Holding a net of various treasures, wearing various wonderful necklaces. Residing on a jeweled lotus seat, gazing at the eldest son of the Buddha. On the left, draw the five kinds of Vajra messengers who grant wishes. They are Keśinī (髻設尼, meaning 'having hair'), Upakeśinī (優婆髻設尼, meaning 'near having hair'). And Citrarā (質多羅, meaning 'variegated'), Bhūmiprajñā (地慧, meaning 'earth wisdom') and Ākarṣaṇī (請召, meaning 'attractor'). These five messengers are the five kinds of those who carry out teachings. The two assemblies surround together, attending on Ajñānaśrī (無勝智, meaning 'ignorance glory'). The practitioner on the right, next draws Mahānāma (大名稱, meaning 'great name'). Eliminating all obscurations, holding the Cintamani jewel. Relinquishing the two-part position, eight Bodhisattvas should be drawn. They are Sarvaśaṅkācchedana (除疑怪, meaning 'cutter of all doubts'), Sarvabhayada (施一切無畏, meaning 'giver of all fearlessness'). Sarvadurgatipariśodhana (除一切惡趣, meaning 'purifier of all evil destinies'), Cittamatibodhisattva (救意慧菩薩, meaning 'mind-intention wisdom Bodhisattva'). Karuṇāmatibodhisattva (悲念具慧者, meaning 'compassion-intention wisdom Bodhisattva'), Maitryudgata (慈起大眾生, meaning 'compassion arising for all beings'). Sarvatāpadahana (除一切熱惱, meaning 'burner of all heat'), Acintyamati (不可思議慧, meaning 'inconceivable wisdom'). Next, relinquish this position again, and arrive at the victorious northern direction. The practitioner with one-pointed mind, remembers and arranges various colors. And creates the Kṣitigarbha Mahāsattva (地藏摩訶薩, meaning 'Earth Treasury Great Being') who possesses good patience. His seat is extremely exquisite and adorned, his body is in a flame womb. Adorn the earth with various mixed treasures, with beautiful colors intermingling. Use four jewels to make a lotus flower, the place where the holy one resides. And
大名稱 無量諸菩薩 謂寶掌寶手 及與持地等 寶印手堅意 上首諸聖尊 各與無數眾 前後共圍繞 次復于龍方 當畫虛空藏 勤勇被白衣 持刀生焰光 及與諸眷屬 正覺所生子 各隨其次第 列坐正蓮上 今說彼眷屬 大我菩薩眾 應善圖藻繢 諦誠勿迷忘 謂虛空無垢 次名虛空慧 及清凈慧等 行慧安慧等 如是諸菩薩 常勤精進者 各如其次第 而畫莊嚴身 略說大悲藏 漫茶羅位竟
爾時執金剛秘密主。於一切眾會中。諦觀大日世尊。目不暫瞬而說偈言。
一切智慧者 出現於世間 如彼優曇華 時時乃一現 真言所行道 倍復甚難遇 無量俱胝劫 所作眾罪業 見此漫茶羅 消滅盡無餘 何況無量稱 住真言行法 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
時普集會一切大眾。及諸持金剛者。以一音聲讚歎金剛手言。
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 一切現為汝證驗 依住真言之行力 及余菩提大心眾 當得通達真言法
爾時執金剛秘密主。復白世尊而說偈言。
云何
【現代漢語翻譯】 現代漢語譯本 大名稱：無量的諸位菩薩，包括寶掌菩薩（擁有寶物之掌的菩薩）、寶手菩薩（擁有寶物之手的菩薩），以及持地菩薩（持有大地的菩薩）等等。 寶印手菩薩（手持寶印的菩薩）、堅意菩薩（意志堅定的菩薩），都是上首的聖尊。 每位菩薩各自與無數的眷屬，前後共同圍繞。 接下來在龍的方位，應當畫虛空藏菩薩（象徵無限智慧和慈悲的菩薩）。 虛空藏菩薩勤奮勇猛，身披白衣，手持刀，身上發出火焰般的光芒。 以及他的諸位眷屬，都是正覺（正確的覺悟）所生的佛子。 各自按照次第，排列坐在純凈的蓮花座上。 現在講述這些眷屬，偉大的我菩薩眾。 應當好好地描繪，真誠地不要迷忘。 包括虛空無垢菩薩（象徵純潔無暇的菩薩），其次是虛空慧菩薩（象徵虛空般智慧的菩薩）。 以及清凈慧菩薩（象徵清凈智慧的菩薩）等等，行慧菩薩（以行為體現智慧的菩薩）、安慧菩薩（帶來安寧智慧的菩薩）等等。 這些菩薩，都是常常勤奮精進的修行者。 各自按照次第，描繪莊嚴的身相。 簡略地說，大悲藏（蘊含廣大悲心的）漫茶羅（壇城）的位置就講完了。
這時，執金剛秘密主（手持金剛杵的秘密主），在一切大眾集會中，專注地看著大日世尊（宇宙的根本佛），眼睛不眨一下，並且說了偈頌：
一切智慧者，出現在世間，就像優曇花（傳說中三千年一開的珍稀花朵）一樣，時時才出現一次。 真言（mantra）所修行的道路，更加是難以遇到。 無量俱胝（古印度計數單位，表示極大的數量）劫以來，所造作的眾多罪業， 見到這個漫茶羅（壇城），就消滅乾淨，沒有剩餘。 更何況是無量稱讚，安住于真言（mantra）的修行方法。 修行這無上的語句，真言（mantra）救世者， 停止斷絕各種惡趣（不好的輪迴），一切痛苦都不會產生。 如果修習這樣的修行，就能獲得微妙的智慧，並且深刻不動搖。
這時，普遍照耀一切的大眾，以及各位持金剛者（手持金剛杵者），用同一個聲音讚歎金剛手菩薩（手持金剛杵的菩薩）說：
太好了！太好了！偉大的勤奮勇猛者，你已經修行了真言（mantra）的修行！ 能夠詢問一切真言（mantra）的意義，我們都想要思考。 一切都會為你展現證驗，依靠安住于真言（mantra）的修行力量。 以及其他的菩提大心眾（發菩提心的大眾），應當能夠通達真言（mantra）的法。
這時，執金剛秘密主（手持金剛杵的秘密主）再次對世尊說偈頌：
怎麼樣？
【English Translation】 English version The Great Names: Immeasurable Bodhisattvas, Including Bodhisattva Baozhang (Bodhisattva with a treasure palm), Bodhisattva Baoshou (Bodhisattva with a treasure hand), and Bodhisattva Chidi (Bodhisattva who holds the earth), and so on. Bodhisattva Baoyinshou (Bodhisattva with a treasure seal in hand), Bodhisattva Jianyi (Bodhisattva with firm will), are all supreme venerable ones. Each Bodhisattva is surrounded by countless retinues, both in front and behind. Next, in the direction of the Dragon, one should paint Bodhisattva Akasagarbha (Bodhisattva symbolizing infinite wisdom and compassion). Bodhisattva Akasagarbha is diligent and brave, wearing white clothes, holding a sword, and emitting flame-like light from his body. And his retinues are all Buddha-children born from Right Enlightenment. Each according to their order, arranged and seated on pure lotus seats. Now I will speak of these retinues, the great 'Self' Bodhisattva assembly. One should depict them well, sincerely and without forgetting. Including Bodhisattva Akasa-nirmala (Bodhisattva symbolizing pure and flawless), followed by Bodhisattva Akasa-jnana (Bodhisattva symbolizing space-like wisdom). And Bodhisattva Suddha-jnana (Bodhisattva symbolizing pure wisdom), etc., Bodhisattva Carya-jnana (Bodhisattva embodying wisdom through action), Bodhisattva Sukha-jnana (Bodhisattva bringing peaceful wisdom), etc. These Bodhisattvas are all practitioners who are constantly diligent and assiduous. Each according to their order, depict their adorned bodies. Briefly speaking, the Mandala (sacred diagram) position of the Great Compassion Treasury (containing vast compassion) is now complete.
At that time, Vajrapani, the Secret Lord (the secret lord holding the vajra), in the assembly of all, gazed intently at Mahavairocana Buddha (the fundamental Buddha of the universe), without blinking his eyes, and spoke in verse:
The all-wise one appears in the world, like the Udumbara flower (a rare flower said to bloom once every three thousand years), appearing only occasionally. The path practiced by mantra (sacred utterance) is even more difficult to encounter. The countless kotis (ancient Indian unit of counting, representing a very large number) of kalpas (eons) of accumulated sins, Upon seeing this Mandala (sacred diagram), are completely eradicated, leaving nothing behind. How much more so for those who endlessly praise and abide in the practice of mantra. Practicing this supreme phrase, the mantra savior, Stops and cuts off all evil destinies (unfavorable rebirths), and all suffering will not arise. If one cultivates such practice, one will attain subtle wisdom, deeply and unshakably.
At that time, the assembly that universally illuminates everything, and all the Vajra-holders (those holding the vajra), praised Vajrapani (Bodhisattva holding the vajra) with one voice, saying:
Excellent! Excellent! Great diligent and brave one, you have cultivated the practice of mantra! Able to inquire about the meaning of all mantras, we all wish to contemplate. Everything will be revealed to you as proof, relying on the power of abiding in the practice of mantra. And the other Bodhi-minded assemblies (assemblies with great Bodhi-mind), should be able to understand the Dharma of mantra.
At that time, Vajrapani, the Secret Lord (the secret lord holding the vajra), again spoke to the World-Honored One in verse:
How?
彩色義 復當以何色 云何而運布 是色誰為初 門標旗量等 廂衛亦如是 云何建諸門 愿尊說其量 奉食華香等 及與眾寶瓶 云何引弟子 云何令灌頂 云何供養師 愿說護摩處 云何真言相 云何住三昧 如是發問已 牟尼諸法王 告持金剛慧 一心應諦聽 最勝真言道 出生大乘果 汝今請問我 為大有情說 染彼眾生界 以法界之味 古佛所宣說 是名為色義 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 建立門幖幟 量同中胎藏 廂衛亦如是 華臺十六節 應知彼初門 與內壇齊等 智者于外院 漸次而增加 于彼廂衛中 當建大護者 略說三摩地 一心住于緣 廣義復殊異 大眾生諦聽 佛說一切空 正覺之等持 三昧證知心 非從異緣得 彼如是境界 一切如來定 故說為大空 圓滿薩婆若
大毗盧遮那成佛神變加持經卷第一 大正藏第 18 冊 No. 0848 大毗盧遮那成佛神變加持經
大毗盧遮那成佛神變加持經卷第二
大唐天竺三藏善無畏共沙門一行譯入漫茶羅具緣真言
【現代漢語翻譯】 現代漢語譯本：
彩色代表什麼意義？ 應該如何運用和分佈這些顏色？ 哪種顏色應該最先使用？ 門上的標誌、旗幟的尺寸等，以及廂房和護衛的設定也應如何？ 應該如何建造這些門？ 希望尊者能說明它們的尺寸。 供奉食物、鮮花、香等，以及各種寶瓶， 應該如何引導弟子？ 如何為他們進行灌頂？ 應該如何供養上師？ 希望您能說明護摩（homa）儀式的場所。 真言（mantra）的形態是怎樣的？ 應該如何安住於三昧（samadhi）之中？ 像這樣提問之後， 牟尼（Muni），諸法之王， 告訴持金剛慧者： 『專心致志地聽著。 最殊勝的真言之道， 能出生大乘（Mahayana）的果實。 你現在請問我， 我是爲了廣大的有情眾生而說。 用染著眾生界， 以法界之味， 古佛所宣說， 這就是所謂的色的意義。 首先安排內在的顏色， 而不是安排外在的顏色。 潔白色最為開始， 紅色為第二。 像這樣黃色和青色， 逐漸地顯現出來。 一切內在的深奧玄妙， 這就是所謂的顏色先後次序。 建立門上的標誌和旗幟， 尺寸與中央的胎藏界（Garbhadhatu mandala）相同。 廂房和護衛也應如此， 華臺有十六個部分。 應該知道那最初的門， 與內壇齊平。 智者在外院， 逐漸地增加尺寸。 在那廂房和護衛中， 應當建立大護法。 簡略地說說三摩地（samadhi）， 一心安住于所緣境。 廣義的解釋又有所不同， 大眾生仔細聽著。 佛說一切皆空， 這是正覺的等持（samadhi）。 三昧（samadhi）是證知心性， 不是從其他因緣而得。 那樣的境界， 是一切如來的禪定。 所以說它是大空， 圓滿一切智慧（Sarvajna）。』 《大毗盧遮那成佛神變加持經》卷第一 大正藏第 18 冊 No. 0848 《大毗盧遮那成佛神變加持經》 《大毗盧遮那成佛神變加持經》卷第二 大唐天竺三藏善無畏共沙門一行譯入漫茶羅具緣真言
【English Translation】 English version What is the meaning of colors? How should these colors be applied and distributed? Which color should be used first? How should the signs and flags on the gates, their dimensions, and the arrangement of the side buildings and guards be? How should these gates be constructed? May the venerable one explain their dimensions. How should offerings of food, flowers, incense, etc., and various precious vases be made? How should disciples be guided? How should initiations be performed for them? How should the guru be venerated? Please explain the location for the homa (homa) ritual. What is the form of the mantra (mantra)? How should one abide in samadhi (samadhi)? Having asked these questions, Muni (Muni), the king of all dharmas, said to the one holding the Vajra wisdom: 'Listen attentively with one mind. The most supreme path of mantra, gives birth to the fruit of Mahayana (Mahayana). You are now asking me, and I speak for the sake of vast sentient beings. By coloring the realm of sentient beings, with the flavor of the Dharmadhatu, as proclaimed by the ancient Buddhas, this is what is called the meaning of color. First arrange the inner colors, rather than arranging the outer colors. Pure white is the very beginning, red is the second. Like this, yellow and blue, gradually become manifest. All the inner profound mysteries, this is what is called the order of colors. Establish the signs and flags on the gates, their dimensions are the same as the central Garbhadhatu mandala (Garbhadhatu mandala). The side buildings and guards should also be like this, the flower platform has sixteen sections. It should be known that the initial gate, is level with the inner altar. The wise one in the outer courtyard, gradually increases the dimensions. In those side buildings and guards, great protectors should be established. Briefly speaking about samadhi (samadhi), abide with one mind on the object of focus. The extensive explanation is different again, great sentient beings, listen carefully. The Buddha said that all is empty, this is the samadhi (samadhi) of perfect enlightenment. Samadhi (samadhi) is the realization of the mind's nature, it is not obtained from other causes and conditions. That kind of state, is the meditation of all the Tathagatas. Therefore, it is said to be the Great Emptiness, perfecting all wisdom (Sarvajna).' The first scroll of the Mahavairocana Sutra Taisho Tripitaka Volume 18 No. 0848 Mahavairocana Sutra The second scroll of the Mahavairocana Sutra Translated into mantra with the conditions by the Tripitaka Master Śūbhakarasiṃha of the Great Tang and the śrāmaṇa (monk)一行.
品第二之餘
爾時毗盧遮那世尊。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。
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 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 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
爾時執金剛具德者。得未曾有開敷眼。頂禮一切智而說偈言。
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 滿足眾希愿 真言相如是 常依於二諦 若有諸眾生 知此法教者 世人應供養 猶如敬制底
時執金剛說此偈已。諦觀毗盧遮那。目不暫瞬默然而住。於是世尊。復告執金剛秘密主言。複次秘密主。一生補處菩薩。住佛地三昧道。離於造作知世間相。住于業地堅住佛地。複次秘密主。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。複次秘密主。聲聞眾住有緣地。識生滅除二邊。極觀察智。得不隨順修
【現代漢語翻譯】 現代漢語譯本 品第二之餘
這時，毗盧遮那世尊（Vairocana，宇宙的根本佛）與一切諸佛共同聚集在一起，各自宣說一切聲聞（Śrāvaka，聽聞佛陀教誨而證悟者）、緣覺（Pratyekabuddha，無師自悟者）、菩薩（Bodhisattva，立志成佛的修行者）的三昧（Samādhi，禪定）之道。當時，佛陀進入一切如來一體速疾力三昧。於是世尊又告訴執金剛菩薩（Vajrapāṇi，手持金剛杵的菩薩）說：
『我過去坐在菩提道場，降伏了四魔（四種障礙修行的力量），以大精進勇猛的聲音，去除眾生的怖畏。那時，梵天（Brahmā，色界天之主）等天神，心生歡喜共同稱讚說，因此諸世間，號稱我為大勤勇。我覺悟到本不生，超出語言之道，諸種過患得到解脫，遠離於因緣。了知空性等同虛空，如實相智生起，已經遠離一切黑暗，是第一真實無垢的。諸趣（六道輪迴）唯是想念之名，佛的相也是這樣。這第一實際，以加持力，爲了度化世間，而用文字來宣說。』
這時，執金剛具德者，得到前所未有的開敷眼，頂禮一切智佛陀而說偈頌：
『諸佛真是非常稀有，權巧智慧不可思議，遠離一切戲論，諸佛的自然智慧，卻爲了世間而宣說，滿足眾生的希愿。真言（mantra，咒語）的相就是這樣，常依於二諦（世俗諦和勝義諦）。若有諸眾生，知曉此法教，世人應當供養他，猶如敬奉佛塔（制底，caitya）。』
當時，執金剛說完此偈頌后，專注地看著毗盧遮那佛，眼睛不眨一下，默默地站立著。於是世尊，又告訴執金剛秘密主說：『再次，秘密主，一生補處菩薩（Ekajāti-pratibaddha-bodhisattva，下一產生佛的菩薩），安住于佛地三昧之道，遠離於造作，了知世間諸相，安住于業地，堅定地安住于佛地。再次，秘密主，八地自在菩薩的三昧道，不執著一切諸法，遠離於有生，了知一切如幻化。因此世間稱他為觀自在者（Avalokiteśvara）。再次，秘密主，聲聞眾安住于有緣地，了知生滅，去除二邊，極其觀察智慧，得到不隨順修。』
【English Translation】 English version Chapter Two - The Remainder
At that time, the Bhagavan Vairocana (the fundamental Buddha of the universe), together with all the Buddhas, gathered together and each expounded the Samadhi (meditative absorption) path of all Śrāvakas (those who attain enlightenment by hearing the Buddha's teachings), Pratyekabuddhas (those who attain enlightenment independently), and Bodhisattvas (those who aspire to become Buddhas). At that time, the Buddha entered the Samadhi of the swift power of oneness of all Tathagatas (Buddhas). Then the Bhagavan again said to the Vajrapāṇi Bodhisattva (the Bodhisattva holding the vajra scepter):
'In the past, I sat at the Bodhi (enlightenment) field, subdued the four Maras (four forces that obstruct practice), and with a great diligent and courageous voice, removed the fear of sentient beings. At that time, Brahma (the lord of the Form Realm) and other deities, with joyful hearts, together praised and said that because of this, the worlds call me the Great Diligent One. I awakened to the unborn nature, transcending the path of language, all faults are liberated, and I am far from conditions. Knowing emptiness is equal to space, the wisdom of true suchness arises, already far from all darkness, it is the first true and stainless. The destinies (six realms of reincarnation) are only names of thought, and the form of the Buddha is also like this. This first reality, with the power of blessing, is spoken in words to liberate the world.'
At that time, the virtuous Vajrapāṇi, obtained unprecedented opened eyes, prostrated to the all-knowing Buddha and spoke in verse:
'The Buddhas are truly rare, the expedient wisdom is inconceivable, far from all play of concepts, the natural wisdom of the Buddhas, yet speaks for the world, fulfilling the wishes of sentient beings. The aspect of mantra (sacred utterance) is like this, always relying on the two truths (conventional and ultimate truth). If there are sentient beings who know this Dharma teaching, people should make offerings to them, just like revering a stupa (caitya).'
At that time, after Vajrapāṇi spoke this verse, he gazed intently at Vairocana, without blinking his eyes, and stood silently. Then the Bhagavan, again said to the secret lord Vajrapāṇi: 'Again, secret lord, the Ekajāti-pratibaddha-bodhisattva (Bodhisattva bound by only one more birth), abides in the Samadhi path of the Buddha ground, is far from fabrication, knows the aspects of the world, abides in the karma ground, firmly abides in the Buddha ground. Again, secret lord, the Samadhi path of the eighth-ground autonomous Bodhisattva, does not grasp all dharmas, is far from arising, knows all as illusion. Therefore, the world calls him Avalokiteśvara (the one who looks down with compassion). Again, secret lord, the Śrāvaka assembly abides in the conditioned ground, knows arising and ceasing, removes the two extremes, extremely observes wisdom, and attains non-conforming practice.'
行因。是名聲聞三昧道。秘密主緣覺觀察因果。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。秘密主。世間因果及業。若生若滅。系屬他主。空三昧生。是名世間三昧道。爾時世尊而說偈言。
秘密主當知 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
複次世尊告執金剛秘密主言。秘密主汝當諦聽。諸真言相。金剛手言。唯然世尊愿樂欲聞。爾時世尊復說頌曰。
等正覺真言 言名成立相 如因陀羅宗 諸義利成就 有增加法句 本名行相應 若唵字𤙖字 及與潑磔迦 或頡唎媲等 是佛頂名號 若揭㗚佷拏 佉陀耶畔阇 訶娜摩啰也 缽吒也等類 是奉教使者 諸忿怒真言 若有納么字 及莎縛訶等 是修三摩地 寂行者標相 若有扇多字 微戍陀字等 當知能滿足 一切所希愿 此正覺佛子 救世者真言 若聲聞所說 一一句安布 是中辟支佛 復有少差別 謂三昧分異 凈除于業生
複次秘密主。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
【現代漢語翻譯】 現代漢語譯本 行因，這被稱為聲聞三昧道。秘密主（Guhyapati，金剛手菩薩的別名）緣覺觀察因果，安住于無言說法，不轉于無言說，於一切法證得極滅語言三昧，這被稱為緣覺三昧道。秘密主，世間的因果及業，無論是生起還是滅去，都系屬於其他主宰。空三昧生起，這被稱為世間三昧道。 當時，世尊以偈頌說道： 『秘密主當知，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。』 複次，世尊告訴執金剛秘密主（Vajrapāṇi Guhyapati）說：『秘密主，你應當仔細聽，諸真言的相。』金剛手（Vajrapāṇi）說：『是的，世尊，我非常樂意聽聞。』當時，世尊又說了頌： 『等正覺真言，言名成立相，如因陀羅宗（Indra's banner），諸義利成就，有增加法句，本名行相應，若唵（Om）字𤙖字，及與潑磔迦（Phat），或頡唎媲（Hrīḥ）等，是佛頂名號，若揭㗚佷拏（Gṛhṇa），佉陀耶（Khādaya）畔阇（Bhañja），訶娜（Hana）摩啰也（Māraya），缽吒也（Pātaya）等類，是奉教使者，諸忿怒真言，若有納么（Namaḥ）字，及莎縛訶（Svāhā）等，是修三摩地，寂行者標相，若有扇多（Śānta）字，微戍陀（Viśuddha）字等，當知能滿足，一切所希愿，此正覺佛子，救世者真言，若聲聞所說，一句一句安布，是中辟支佛，復有少差別，謂三昧分異，凈除于業生。』 複次，秘密主，此真言相不是一切諸佛所作，不令他人作，也不隨喜。為什麼呢？因為這些法的法性就是如此。無論是諸如來出現，還是諸如來...
【English Translation】 English version The cause of practice, this is called the Śrāvaka Samādhi Path. Guhyapati (Secret Lord, another name for Vajrapāṇi Bodhisattva), Pratyekabuddhas observe cause and effect, abide in speechlessness, do not transform speechlessness, and attain the Samādhi of ultimate cessation of language in all dharmas. This is called the Pratyekabuddha Samādhi Path. Secret Lord, worldly cause and effect and karma, whether arising or ceasing, are subject to other masters. The Samādhi of emptiness arises, this is called the Worldly Samādhi Path. At that time, the World-Honored One spoke in verse: 『Secret Lord, know this, these are the Samādhi Paths, if abiding in the Buddha, the World-Honored One, the Bodhisattvas who save the world, the Pratyekabuddhas and Śrāvakas speak of them, destroying all faults, if the gods and the world, the Dharma teachings of mantras, such diligent and brave ones, are for the benefit of sentient beings.』 Furthermore, the World-Honored One said to Vajrapāṇi Guhyapati: 『Secret Lord, you should listen carefully to the characteristics of all mantras.』 Vajrapāṇi said: 『Yes, World-Honored One, I am very willing to hear.』 At that time, the World-Honored One again spoke in verse: 『The mantra of perfect enlightenment, the characteristic of establishing names and words, like Indra's banner, all meanings and benefits are accomplished, there are added Dharma phrases, corresponding to the original name and practice, if the syllable Om, the syllable Hūṃ, and Phat, or Hrīḥ, etc., are the names of the Buddha's crown, if Gṛhṇa, Khādaya, Bhañja, Hana, Māraya, Pātaya, etc., are messengers carrying out teachings, the mantras of wrathful deities, if there is the syllable Namaḥ, and Svāhā, etc., are the marks of practitioners of Samādhi and peaceful conduct, if there are the syllables Śānta, Viśuddha, etc., know that they can fulfill all wishes, these are the mantras of the enlightened Buddha's children, saviors of the world, if the Śrāvakas speak, arranging them word by word, among them the Pratyekabuddhas, have slight differences, namely the differences in Samādhi, purifying the karma born.』 Furthermore, Secret Lord, these characteristics of mantras are not created by all Buddhas, nor do they cause others to create them, nor do they rejoice in them. Why? Because the nature of these dharmas is such. Whether the Tathāgatas appear, or the Tathāgatas...
不出。諸法法爾如是住。謂諸真言。真言法爾故秘密主。成等正覺一切知者。一切見者。出興於世。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。秘密主云何如來真言道。謂加持此書寫文字。秘密主。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。秘密主以要言之。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
【現代漢語翻譯】 現代漢語譯本：不生。諸法本性如此安住。即是諸真言（mantra）。真言本性如此，因此秘密主（Guhyapati），成就正等正覺的一切知者、一切見者，出現於世。並且從此法中，宣說種種道，隨順種種眾生的喜好和慾望，以及種種眾生的心，用種種語句、種種文辭、種種隨順方言的語言、種種諸趣的音聲，加以加持，宣說真言之道。秘密主，什麼是如來的真言之道？就是加持這些書寫的文字。秘密主，如來以無量百千俱胝那庾多劫（koṭīnayuta kalpas）積聚修行真實諦語，四聖諦（catvāri-ārya-satyāni），四念處（catvāri smṛty-upasthānāni），四神足（catvāra ṛddhi-pādāḥ），十如來力（daśa-tathāgata-balāni），六波羅蜜（ṣaṭ-pāramitāḥ），七菩提寶（sapta-bodhy-aṅgāni），四梵住（catvāri brahma-vihārāḥ），十八佛不共法（aṣṭādaśa āveṇika-buddha-dharmāḥ）。秘密主，總而言之，諸如來的一切智智（sarvākāra-jñatā），一切如來的福德和智慧之力，自身願力，一切法界的加持力，隨順眾生，按照他們的種類，開示真言教法。什麼是真言教法？就是阿字門（a-kāra-mukha）代表一切諸法本不生故；迦字門（ka-kāra-mukha）代表一切諸法遠離作業故；佉字門（kha-kāra-mukha）代表一切諸法等同虛空不可得故；哦字門（ga-kāra-mukha）代表一切諸法一切行不可得故；伽字門（gha-kāra-mukha）代表一切諸法一合不可得故；遮字門（ca-kāra-mukha）代表一切諸法遠離一切遷變故；車字門（cha-kāra-mukha）代表一切諸法影像不可得故；若字門（ja-kāra-mukha）代表一切諸法生不可得故；社字門（jha-kāra-mukha）代表一切諸法戰敵不可得故；吒字門（ṭa-kāra-mukha）代表一切諸法慢不可得故；咤字門（ṭha-kāra-mukha）代表一切諸法長養不可得故；拏字門（ṇa-kāra-mukha）代表一切諸法怨對不可得故；荼字門（ḍa-kāra-mukha）代表一切諸法執持不可得故；多字門（ta-kāra-mukha）代表一切諸法如如不可得故；他字門（tha-kāra-mukha）代表一切諸法住處不可得故；娜字門（na-kāra-mukha）代表一切諸法施不可得故；馱字門（dha-kāra-mukha）代表一切諸法法界不可得故；波字門（pa-kāra-mukha）代表一切諸法第一義諦不可得故。
【English Translation】 English version: They do not arise. All dharmas abide thus by their very nature. These are the mantras (mantra). Because the nature of mantras is such, Guhyapati (secret lord), the all-knowing, all-seeing one who has attained perfect and complete enlightenment, appears in the world. And from this Dharma, he proclaims various paths, according to the various inclinations and desires of beings, and the various minds of beings, using various phrases, various texts, various languages that accord with the region, and various sounds of the realms, and with blessings, he proclaims the path of mantras. Guhyapati, what is the Tathāgata's path of mantras? It is the blessing of these written words. Guhyapati, the Tathāgata, with immeasurable hundreds of thousands of koṭīnayuta kalpas, accumulates and practices truthful speech, the Four Noble Truths (catvāri-ārya-satyāni), the Four Foundations of Mindfulness (catvāri smṛty-upasthānāni), the Four Supernatural Powers (catvāra ṛddhi-pādāḥ), the Ten Powers of the Tathāgata (daśa-tathāgata-balāni), the Six Perfections (ṣaṭ-pāramitāḥ), the Seven Jewels of Enlightenment (sapta-bodhy-aṅgāni), the Four Brahmavihāras (catvāri brahma-vihārāḥ), the Eighteen Uncommon Qualities of the Buddha (aṣṭādaśa āveṇika-buddha-dharmāḥ). Guhyapati, in short, the All-Knowing Wisdom (sarvākāra-jñatā) of all the Tathāgatas, the power of merit and wisdom of all the Tathāgatas, the power of their own vows, the blessing power of all the Dharmadhātu, in accordance with beings, according to their kinds, reveal the teachings of mantras. What are the teachings of mantras? It is that the 'a' syllable (a-kāra-mukha) represents that all dharmas are originally unborn; the 'ka' syllable (ka-kāra-mukha) represents that all dharmas are free from action; the 'kha' syllable (kha-kāra-mukha) represents that all dharmas are like space and unattainable; the 'ga' syllable (ga-kāra-mukha) represents that all dharmas and all actions are unattainable; the 'gha' syllable (gha-kāra-mukha) represents that all dharmas are un-unifiable; the 'ca' syllable (ca-kāra-mukha) represents that all dharmas are free from all change; the 'cha' syllable (cha-kāra-mukha) represents that all dharmas are unattainable as images; the 'ja' syllable (ja-kāra-mukha) represents that all dharmas are unattainable in their arising; the 'jha' syllable (jha-kāra-mukha) represents that all dharmas are unattainable as enemies in battle; the 'ṭa' syllable (ṭa-kāra-mukha) represents that all dharmas are unattainable as pride; the 'ṭha' syllable (ṭha-kāra-mukha) represents that all dharmas are unattainable as growth; the 'ṇa' syllable (ṇa-kāra-mukha) represents that all dharmas are unattainable as enmity; the 'ḍa' syllable (ḍa-kāra-mukha) represents that all dharmas are unattainable as grasping; the 'ta' syllable (ta-kāra-mukha) represents that all dharmas are unattainable as suchness; the 'tha' syllable (tha-kāra-mukha) represents that all dharmas are unattainable as a dwelling place; the 'na' syllable (na-kāra-mukha) represents that all dharmas are unattainable as giving; the 'dha' syllable (dha-kāra-mukha) represents that all dharmas are unattainable as the Dharmadhātu; the 'pa' syllable (pa-kāra-mukha) represents that all dharmas are unattainable as the ultimate truth.
。頗字門一切諸法不堅如聚沫故么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。啰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。秘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。
真言三昧門 圓滿一切愿 所謂諸如來 不可思議果 具足眾勝愿 真言決定義 超越於三世 無垢同虛空 住不思議心 起作諸事業 到修行地者 授不思議果 是第一真實 諸佛所開示 若知此法教 當得諸悉地 最勝真實聲 真言真言相 行者諦思惟 當得不壞句
爾時執金剛秘密主白佛言。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。唯愿世尊。次說漫荼羅所須次第。如是說已。世尊復告金剛手而說偈言。
持真言行者 供養諸聖尊 當奉悅意花 潔白黃硃色 缽頭摩青蓮 龍花奔那伽 計薩啰末利 得檗藍瞻卜 無憂底羅劍 缽吒
【現代漢語翻譯】 現代漢語譯本： 頗（pa）字門：一切諸法不堅固，如聚沫般虛幻。 么（ma）字門：一切諸法束縛不可得。 婆（bha）字門：一切諸法，一切存在皆不可得。 野（ya）字門：一切諸法，一切乘（yana，交通工具，引申為修行法門）皆不可得。 啰（ra）字門：一切諸法，遠離一切諸塵染。 邏（la）字門：一切諸法，一切相皆不可得。 縛（va）字門：一切諸法，語言之道斷絕。 奢（sha）字門：一切諸法，本性寂靜。 沙（sa）字門：一切諸法，自性遲鈍。 娑（sa）字門：一切諸法，一切諦（satya，真理）皆不可得。 訶（ha）字門：一切諸法，因不可得。 秘密主（Guhyapathi），仰若拏那麼（ajnanamah），於一切三昧（samadhi，禪定）自在，速能成就諸事，所為義利皆悉成就。爾時世尊而說偈言： 『真言三昧門，圓滿一切愿，所謂諸如來（Tathagata），不可思議果，具足眾勝愿，真言決定義，超越於三世，無垢同虛空，住不思議心，起作諸事業，到修行地者，授不思議果，是第一真實，諸佛所開示，若知此法教，當得諸悉地（siddhi，成就），最勝真實聲，真言真言相，行者諦思惟，當得不壞句。』 爾時執金剛秘密主（Vajrapani Guhyapati）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（Sravaka-Pratyekabuddha），亦非普為一切眾生。若信此真言道者，諸功德法皆當滿足。唯愿世尊，次說漫荼羅（mandala，壇城）所須次第。』如是說已，世尊復告金剛手（Vajrapani）而說偈言： 『持真言行者，供養諸聖尊，當奉悅意花，潔白黃硃色，缽頭摩（padma，蓮花）青蓮，龍花奔那伽（punnaga），計薩啰（kesara）末利（mallika），得檗藍（tagara）瞻卜（campaka），無憂底羅劍（tilaka），缽吒（pata）。』
【English Translation】 English version: Pa syllable door: All dharmas are impermanent, like a collection of foam. Ma syllable door: All dharmas are unattainable in bondage. Bha syllable door: All dharmas, all existence, are unattainable. Ya syllable door: All dharmas, all yanas (vehicles, implying paths of practice), are unattainable. Ra syllable door: All dharmas are free from all defilements. La syllable door: All dharmas, all characteristics, are unattainable. Va syllable door: All dharmas, the path of language is cut off. Sha syllable door: All dharmas, their inherent nature is quiescent. Sa syllable door: All dharmas, their nature is dull. Sa syllable door: All dharmas, all truths (satyas) are unattainable. Ha syllable door: All dharmas, causes are unattainable. The Lord of Secrets (Guhyapathi), ajnanamah, is free in all samadhis (meditative states), quickly accomplishing all matters, and all intended benefits are achieved. At that time, the World-Honored One spoke in verse: 『The mantra samadhi door, fulfills all wishes, what is called the Tathagatas (Thus Come Ones), inconceivable fruits, possessing all excellent vows, the definitive meaning of mantras, transcending the three times, immaculate like the void, abiding in inconceivable mind, arising to perform all activities, those who reach the stage of practice, are bestowed with inconceivable fruits, this is the foremost truth, revealed by all Buddhas, if one knows this Dharma teaching, one will attain all siddhis (accomplishments), the most excellent true sound, the mantra, the aspect of mantra, the practitioner contemplates attentively, and will attain the indestructible phrase.』 At that time, Vajrapani Guhyapati said to the Buddha: 『Rare, World-Honored One! The Buddha speaks of the inconceivable mantra aspect Dharma, not shared by all Sravakas and Pratyekabuddhas, nor universally for all sentient beings. If one believes in this mantra path, all meritorious dharmas will be fulfilled. May the World-Honored One next speak of the order of what is needed for the mandala.』 Having spoken thus, the World-Honored One again told Vajrapani and spoke in verse: 『The mantra practitioner, makes offerings to all the holy ones, should offer pleasing flowers, pure white, yellow, and vermillion, padma (lotus), blue lotus, dragon flower, punnaga, kesara, mallika, tagara, campaka, tilaka, pata.』
羅娑羅 是等鮮妙華 吉祥眾所樂 採集以為鬘 敬心而供養 栴檀及青木 苜蓿香郁金 及餘妙涂香 盡持以奉獻 沉水及松香 嚩藍與龍腦 白檀膠香等 失利婆塞迦 及余焚香類 芬馥世稱美 應當隨法教 而奉于聖尊 複次大眾生 依教獻諸食 奉乳糜酪飯 歡喜漫荼迦 百葉甘美餅 凈妙粆糖餅 布利迦間究 及末涂失啰 媲諾迦無憂 播缽吒食等 如是諸肴膳 種種珍妙果 蹇荼與石蜜 糖蜜生熟酥 種種諸漿飲 乳酪凈牛味 又奉諸燈燭 異類新凈器 盛滿妙香油 佈列為照明 四方繒憣蓋 種種色相間 門標異形類 並懸以鈴鐸 或以心供養 一切皆作之 持真言行者 存意勿遺忘 次具迦羅奢 或六或十八 備足諸寶藥 盛滿眾香水 枝條上垂布 間插華果實 涂香等嚴飾 結護而作凈 繫頸以妙衣 瓶數或增廣 上首諸尊等 各各奉兼服 諸餘大有情 一一皆獻之 如是修供養 次引應度者 灑之以凈水 授與涂香華 令發菩提心 憶念諸如來 一切皆當得 生於凈佛家 結法界生印 及與法輪印 金剛有情等 而用作加護 次應當自結
【現代漢語翻譯】 現代漢語譯本 羅娑羅 (Luosaluo)： 這些鮮艷美妙的花朵，吉祥如意，為大眾所喜愛， 採摘下來編織成花鬘，以恭敬之心供養。 栴檀 (zhāntán，檀香) 和青木香，苜蓿香、鬱金香， 以及其他美妙的涂香，全部拿來奉獻。 沉香和松香，嚩藍 (pó lán) 與龍腦香， 白檀、膠香等等，失利婆塞迦 (shī lì pó sāi jiā)， 以及其他焚香種類，芬芳美好，世人稱讚。 應當依照佛法教導，奉獻給聖尊。 再次，各位大眾，依照教導獻上各種食物， 奉獻乳糜、酪飯，歡喜團、曼荼迦 (màntújiā)， 百葉甘美餅，清凈美妙的粆糖餅 (shā táng bǐng)， 布利迦 (bù lì jiā)、間究 (jiān jiū)，以及末涂失啰 (mò tú shī luō)， 媲諾迦 (pì nuò jiā)、無憂餅，播缽吒 (bō bō zhà) 食等等。 像這樣的各種佳餚膳食，種種珍貴美妙的果實， 蹇荼 (jiǎn tú) 與石蜜，糖蜜、生酥熟酥， 種種漿飲，乳酪等純凈的牛奶製品。 又奉獻各種燈燭，不同種類的新凈器皿， 盛滿美妙的香油，排列起來作為照明。 四方的繒幡寶蓋，以各種顏色相間裝飾， 門上裝飾各種形狀，並懸掛鈴鐸。 或者用心意供養，一切都這樣做， 持誦真言的修行者，心中牢記不要遺忘。 其次準備迦羅奢 (jiā luō shē，寶瓶)，或者六個或者十八個， 備足各種寶藥，盛滿各種香水， 枝條上垂掛布條，其間插上鮮花和果實， 用涂香等裝飾，結界守護使其清凈。 瓶頸繫上美妙的衣物，瓶子的數量可以增加， 首先供奉諸位上首本尊等，各自奉獻兼服。 對於其他廣大的有情眾生，一一都獻上供養。 像這樣修習供養，然後引導應被度化的人， 用凈水灑凈，授與涂香和鮮花， 令其發起菩提心，憶念諸位如來。 一切眾生都應當能夠，生於清凈的佛國。 結法界生印，以及法輪印， 金剛有情等等，用這些手印來作加持守護。 其次應當自己結印。
【English Translation】 English version Luosaluo: These fresh and wonderful flowers, auspicious and pleasing to all, Are picked and woven into garlands, offered with a respectful heart. Sandalwood (zhāntán) and Aquilaria agallocha, alfalfa fragrance, turmeric, And other wonderful scented pastes, all are brought to offer. Agarwood and pine resin, Varam and borneol, White sandalwood, gum benzoin, etc., Shiliposejia, And other types of incense, fragrant and beautiful, praised by the world. One should, according to the teachings of the Dharma, offer to the Holy Ones. Furthermore, all of you, according to the teachings, offer various foods, Offering milk gruel, rice with yogurt, joy balls, Mandajia, Hundred-layered sweet cakes, pure and wonderful sugar cakes, Bulika, Jianjiu, and Motushiluo, Pinuojia, worry-free cakes, Bobozha food, etc. Like these various delicacies and dishes, all kinds of precious and wonderful fruits, Jiandu and rock candy, molasses, raw and cooked ghee, Various kinds of juice drinks, pure milk products like yogurt and cheese. Also offering various lamps and candles, different kinds of new and clean vessels, Filled with wonderful fragrant oil, arranged as illumination. Square silk banners and canopies, decorated with various colors, Various shapes are decorated on the doors, and bells are hung. Or offer with heartfelt intention, do all of these, The practitioner who holds mantras, keep it in mind and do not forget. Next, prepare Kalasha (treasure vase), either six or eighteen, Prepare all kinds of precious medicines, fill with various fragrant waters, Drape strips of cloth on the branches, interspersed with flowers and fruits, Decorate with scented pastes, create a boundary and protect it to make it pure. Tie wonderful clothes around the neck of the bottles, the number of bottles can be increased, First offer to the chief deities, each offering and partaking. To all other great sentient beings, offer to each and every one. Practice offering in this way, then guide those who should be liberated, Sprinkle them with pure water, give them scented paste and flowers, Cause them to generate Bodhicitta, remember all the Tathagatas. All beings should be able to, be born in the pure Buddha land. Form the Dharmadhatu origin mudra, and the Dharma wheel mudra, Vajra beings, etc., use these mudras to bless and protect. Next, one should form mudras oneself.
諸佛三昧耶 三轉加凈衣 如真言法教 而用覆其首 深起悲念心 三誦三昧耶 頂戴以啰字 嚴以大空點 周匝開焰鬘 字門生白光 流出如滿月 現對諸救世 而散於凈華 隨其所至處 行人而尊奉 漫荼羅初門 大龍廂衛處 於二門中間 安立於學人 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 護摩依法住 初自中胎藏 至第二之外 于漫茶羅中 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 師位之右方 護摩具支分 學人住其左 蹲踞增敬心 自敷吉祥草 藉地以安坐 或布眾彩色 彤輝極嚴麗 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 爾時善住者 當說是真語
南么三曼多勃馱喃(一)惡揭娜(二合)曳(平)(二)莎訶(三)
復以三昧手 次持諸弟子 慧手大空指 略奉持護摩 每獻輒誠誦 各別至三七 當住慈愍心 依法真實言
南么三曼多勃馱喃(一)阿(去)摩訶(引)扇底(丁以反下同)檗多(二)
【現代漢語翻譯】 現代漢語譯本 諸佛的三昧耶（Samaya，誓言）， 用加持過的乾淨布三次纏繞， 如同真言的教法， 用來覆蓋弟子的頭部， 深深地生起悲憫之心， 三次誦唸三昧耶真言， 在頭頂戴上『啰』字（種子字）， 用大空點（bindu）莊嚴， 周圍綻放火焰的光鬘， 從字門中生出白色的光芒， 流出如同滿月一般的光輝， 顯現於諸位救世者面前， 並且散佈清凈的鮮花， 隨著鮮花所到達的地方， 修行者都應尊敬奉行。
在曼荼羅（Mandala，壇城）的初門， 由大龍守護的地方， 于兩個門的正中間， 安置新入門的學人， 讓他們安住於此，隨順教法， 而做各種事業。 像這樣使弟子， 遠離各種過失。
進行寂靜的護摩（Homa，火供）， 護摩要依法而住。 首先從中央的胎藏開始， 到第二重之外， 在曼荼羅之中， 不要有任何疑慮之心。
按照自己的肘長來衡量， 挖掘出一個光明壇， 用四節作為周界， 中央放置金剛印。
在阿阇梨（Acharya，導師）位置的右方， 放置護摩的各種器具， 學人住在阿阇梨的左邊， 蹲踞以增加恭敬心。 自己鋪設吉祥草， 藉此在地上安坐， 或者鋪設各種彩色， 使其彤紅光輝，極其莊嚴華麗。 一切繪畫之事完成後， 這就是簡略的護摩之處。
周圍鋪設吉祥的茅草， 端正坐好，互相加持， 右旋，使其廣闊厚實， 遍灑香水。
思惟火光尊， 因為他哀憫一切眾生， 應當手持盛滿的器皿， 以此來供養他。
這時，善於安住者， 應當說這個真言：
『南么三曼多勃馱喃（Namas samanta buddhanam，皈命普遍的諸佛） 惡揭娜（二合）（aghanaya，無罪的） 曳（平）（ye） 莎訶（svaha，成就）』
再次用三昧手印， 依次持拿各位弟子， 用慧手的大空指， 簡略地奉持護摩。 每次獻供都誠心誦唸， 各自唸誦三遍或七遍， 應當安住于慈悲之心， 依法說真實之語：
『南么三曼多勃馱喃（Namas samanta buddhanam，皈命普遍的諸佛） 阿（去）（ah） 摩訶（引）（maha，偉大的） 扇底（丁以反下同）（shanti，寂靜） 檗多（gata，到達）』
【English Translation】 English version The Samaya (vow) of all Buddhas, Wrap three times with purified cloth, As taught in the mantra method, To cover the head. Deeply generate a compassionate heart, Recite the Samaya mantra three times, Adorn the crown with the syllable 'Ah', Embellish with the great void point (bindu), Surround with a garland of flames, From the syllable emerges white light, Flowing out like a full moon, Appearing before all Saviors, And scattering pure flowers. Wherever the flowers reach, The practitioner should revere and uphold.
At the first gate of the Mandala (sacred circle), A place guarded by great dragons, In the middle of the two gates, Establish the newly initiated student, Let them abide there, following the teachings, And perform various activities. Thus, enable the disciple To be free from all faults.
Perform a peaceful Homa (fire offering), The Homa should abide by the Dharma. Starting from the central Womb Treasury, To the outside of the second layer, In the Mandala, Have no doubts in your mind.
Measure according to your own elbow length, Excavate a luminous altar, Use four sections as the boundary, Place the Vajra seal in the center.
On the right side of the Acharya's (teacher's) position, Place the various implements for the Homa, The student resides on the left side of the Acharya, Squatting to increase reverence. Spread auspicious grass yourself, Use it as a mat to sit on the ground, Or spread various colors, Making it red and radiant, extremely solemn and beautiful. Once all the painting is completed, This is the simplified Homa place.
Surround with auspicious thatch, Sit upright, blessing each other, Rotate to the right, making it wide and thick, Sprinkle with fragrant water.
Contemplate the Fire Light Deity, Because he has compassion for all beings, You should hold a full vessel, And offer it to him.
At this time, the one who dwells well, Should speak this mantra:
'Namas samanta buddhanam (Homage to all universal Buddhas) aghanaya (faultless) ye svaha (accomplishment)'
Again, with the Samaya mudra (hand gesture), Hold each disciple in turn, With the wisdom hand and the great void finger, Briefly perform the Homa. Each time offering, recite sincerely, Recite three or seven times each, You should abide in a heart of compassion, Speak the true words according to the Dharma:
'Namas samanta buddhanam (Homage to all universal Buddhas) ah maha (great) shanti (peace) gata (gone to)'
扇底羯啰(三)缽啰(二合)睒摩達磨你(入)若(引)多(四)阿婆(去)嚩薩嚩(二合)婆(引)嚩(五)達么娑么多(引)缽啰(二合)缽多(二合)(六)莎訶(七)
行者護摩竟 應教令儭施 金銀眾珍寶 像馬及車乘 牛羊上衣服 或復余資財 弟子當至誠 恭敬起殷重 深心自忻慶 而奉于所尊 以修行凈舍 令彼歡喜故 已為作加護 應召而告言 今此勝福田 一切佛所說 為欲廣饒益 一切諸有情 奉施一切僧 當獲于大果 無盡大資財 世說常隨生 以供養僧者 施具德之人 是故世尊說 應當發歡喜 隨力辦肴膳 而施現前僧
爾時毗盧遮那世尊。復告執金剛秘密主。而說偈言。
汝摩訶薩埵 一心應諦聽 當廣說灌頂 古佛所開示 師作第二壇 對中漫荼羅 圖畫于外界 相距二肘量 四方正均等 內向開一門 安四執金剛 居其四維外 謂住無戲論 及虛空無垢 無垢眼金剛 被雜色衣等 內心大蓮華 八葉及須蕊 於四方葉中 四伴侶菩薩 由彼大有情 往昔願力故 云何名為四 謂總持自在 念持利益心 悲者菩薩等 所餘諸四葉 作四奉教者
【現代漢語翻譯】 現代漢語譯本 『扇底羯啰(三)缽啰(二合)睒摩達磨你(入)若(引)多(四)阿婆(去)嚩薩嚩(二合)婆(引)嚩(五)達么娑么多(引)缽啰(二合)缽多(二合)(六)莎訶(七)』
修行者護摩完畢后，應當教導信徒佈施，包括金銀各種珍寶、象馬以及車乘、牛羊上等衣物，或者其他的資財。弟子應當至誠，恭敬地發起殷重之心，內心深感歡喜慶幸，而奉獻給所尊敬的師長，以修行清凈的佈施，令他們歡喜的緣故。已經為他們做了加持，然後告知他們：『現在這殊勝的福田，是一切佛所說的，爲了廣泛地饒益一切有情眾生，奉獻佈施給一切僧眾，應當獲得大的果報，無盡的大資財，世世代代常隨而生。以供養僧眾的人，是佈施給具有德行的人，所以世尊說，應當發起歡喜心，隨自己的能力準備豐盛的飯菜，而佈施給現前的僧眾。』
這時，毗盧遮那（Vairocana）世尊，又告訴執金剛（Vajrapani）秘密主，而說偈頌：
『你這位摩訶薩埵（Mahasattva），一心應當仔細聽，我將廣泛地講述灌頂，這是過去諸佛所開示的。師父製作第二座壇城，正對著中央的曼荼羅（Mandala），在外界繪製圖案，相距兩肘的距離。四方正均等，內向開一扇門，安放四位執金剛，位於壇城的四個角落之外，他們分別代表安住于無戲論、以及虛空無垢、無垢眼金剛，身穿雜色衣服等。內心繪製大的蓮花，有八片花瓣以及須蕊，在四個方向的花瓣中，安放四位伴侶菩薩，由於他們大有情，往昔的願力緣故。如何稱呼這四位菩薩呢？他們是總持自在、念持利益心、悲者菩薩等。其餘的四個花瓣上，安放四位奉教者。』
【English Translation】 English version 『Śānti-kara(3) pra(2)śama-dharmani(4) jñā(4)tā(4) abha(5) va-sarva(2) bhāva(5) dharma-samatā(6) pra(2)pta(2)(6) svāhā(7)』
After the practitioner completes the homa ritual, they should instruct the patrons to make offerings, including gold, silver, various jewels, elephants, horses, carriages, cattle, sheep, fine clothing, or other wealth. The disciples should be sincere, respectfully generating a profound and earnest mind, feeling joy and rejoicing in their hearts, and offering to their respected teachers, in order to practice pure giving and bring them joy. Having performed blessings for them, they then inform them: 'This excellent field of merit, as spoken by all Buddhas, is for the purpose of broadly benefiting all sentient beings. By offering donations to the entire Sangha, one should obtain great rewards, endless great wealth, which will constantly follow in life after life. Those who make offerings to the Sangha are giving to those with virtue. Therefore, the World Honored One said that one should generate joy, and according to one's ability, prepare abundant food and offer it to the Sangha present.'
At that time, the World Honored Vairocana then spoke to the Secret Lord Vajrapani, and recited the following verses:
'You, Mahasattva, should listen attentively with one mind. I will extensively explain the abhiseka (initiation), which was revealed by the Buddhas of the past. The teacher creates a second mandala, directly facing the central Mandala, drawing patterns on the outside, at a distance of two cubits. The four sides are equal and square, with a door opening inward. Place the four Vajrapanis outside the four corners of the mandala, representing dwelling in non-conceptualization, as well as the stainlessness of space, and the stainless-eyed Vajra, wearing multicolored garments, etc. In the center, draw a large lotus flower with eight petals and stamens. In the four petals of the four directions, place the four companion Bodhisattvas, due to their great compassion and past vows. What are the names of these four Bodhisattvas? They are Dharani-svatantra (Mastery of Dharani), Smrti-hita-citta (Mind of Benefit through Mindfulness), Karuna-bodhisattva (Compassionate Bodhisattva), etc. On the remaining four petals, place the four attendants who carry out instructions.'
雜色衣滿愿 無礙及解脫 中央示法界 不可思議色 四寶所成瓶 盛滿眾藥寶 普賢慈氏尊 及與除蓋障 除一切惡趣 而以作加持 彼于灌頂時 當置妙蓮上 獻以涂香華 燈明及閼伽 上蔭幢幡蓋 奉攝意音樂 吉慶伽陀等 廣多美妙言 如是而供養 令得歡喜已 親對諸如來 而自灌其頂 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 佛子佛為汝 決除無智膜 猶如世醫王 善用以金籌 持真言行者 復當執明鏡 為顯無相法 說是妙伽他 諸法無形像 清澄無垢濁 無執離言說 但從因業起 如是知此法 自性無染污 為世無比利 汝從佛心生 次當授法輪 置以二足間 慧手傳法螺 復說如是偈 汝自於今日 轉于救世輪 其聲普周遍 吹無上法螺 勿生於異慧 當離疑悔心 開示於世間 勝行真言道 常作如是愿 宣唱佛恩德 一切持金剛 皆當護念汝 次當於弟子 而起悲念心 行者應入中 示三昧耶偈 佛子汝從今 不惜身命故 常不應舍法 舍離菩提心 慳吝一切法 不利眾生行 佛說三昧耶 汝善住
【現代漢語翻譯】 現代漢語譯本 雜色衣滿愿，無礙及解脫，中央示法界（Dharmadhatu，一切法的本體），不可思議色。 四寶所成瓶，盛滿眾藥寶，普賢（Samantabhadra）慈氏尊（Maitreya），及與除蓋障（Sarvanivaranaviskambhin）。 除一切惡趣，而以作加持，彼于灌頂時，當置妙蓮上。 獻以涂香華，燈明及閼伽（Arghya，供水），上蔭幢幡蓋，奉攝意音樂。 吉慶伽陀（Gatha，偈頌）等，廣多美妙言，如是而供養，令得歡喜已。 親對諸如來（Tathagata），而自灌其頂，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（Gatha，偈頌）： 『佛子佛為汝，決除無智膜，猶如世醫王，善用以金籌。』 持真言行者，復當執明鏡，為顯無相法，說是妙伽他（Gatha，偈頌）： 『諸法無形像，清澄無垢濁，無執離言說，但從因業起。 如是知此法，自性無染污，為世無比利，汝從佛心生。』 次當授法輪（Dharmacakra），置以二足間，慧手傳法螺（Dharmasankha），復說如是偈： 『汝自於今日，轉于救世輪，其聲普周遍，吹無上法螺。 勿生於異慧，當離疑悔心，開示於世間，勝行真言道。 常作如是愿，宣唱佛恩德，一切持金剛（Vajradhara），皆當護念汝。』 次當於弟子，而起悲念心，行者應入中，示三昧耶（Samaya，誓言）偈： 『佛子汝從今，不惜身命故，常不應舍法，舍離菩提心（Bodhi-citta）。 慳吝一切法，不利眾生行，佛說三昧耶（Samaya，誓言），汝善住。』
【English Translation】 English version Adorned with variegated garments, fulfilling wishes, unobstructed and liberated, in the center is shown the Dharmadhatu (the essence of all phenomena), a color beyond comprehension. A vase made of four precious substances, filled with various medicinal treasures, Samantabhadra (Universal Virtue), Maitreya (the Loving One), and Sarvanivaranaviskambhin (Remover of All Obstacles). Removing all evil destinies, and thereby bestowing blessings, at the time of empowerment, it should be placed upon a wondrous lotus. Offer with perfumed unguents, flowers, lamps, and Arghya (water for offering), above, shade with banners, parasols, and canopies, offer captivating music. Auspicious Gathas (verses), and many other beautiful words, thus make offerings, having made them joyful. Directly facing all the Tathagatas (Thus-Gone Ones), and personally anoint their crowns, again offer them, wondrous and excellent fragrant flowers. Next, one should hold a golden spatula, standing before them, comforting and gladdening them, reciting such a Gatha (verse): 'O Buddha's child, the Buddha removes for you the membrane of ignorance, just like a world-renowned physician, skillfully using a golden probe.' The practitioner of mantras, again should hold a bright mirror, to reveal the Dharma of no-form, reciting this wondrous Gatha (verse): 'All dharmas are without form or image, clear, pure, without defilement or turbidity, without attachment, beyond words, but arising from causes and karma. Thus knowing this Dharma, its nature is without defilement, for the world's incomparable benefit, you are born from the Buddha's heart.' Next, one should bestow the Dharmacakra (Wheel of Dharma), placing it between the two feet, with the wisdom hand transmit the Dharmasankha (Conch of Dharma), again reciting this verse: 'You, from this day forth, turn the wheel of salvation for the world, its sound pervading everywhere, blow the supreme conch of Dharma. Do not give rise to divergent wisdom, abandon doubt and regret, reveal to the world, the path of victorious conduct and mantras. Constantly make such vows, proclaim the Buddha's grace and virtue, all Vajradharas (Holders of the Vajra), shall protect and remember you.' Next, one should generate compassion towards the disciple, the practitioner should enter the center, showing the Samaya (vow) verse: 'O Buddha's child, from this day forth, not sparing your body or life, you should never abandon the Dharma, or forsake the Bodhi-citta (mind of enlightenment). Being stingy with all dharmas, not benefiting sentient beings, the Buddha speaks of the Samaya (vow), may you abide well in it.'
戒者 如護自身命 護戒亦如是 應至誠恭敬 稽首聖尊足 所作隨教行 勿生疑慮心
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。秘密主從初發心。乃至成如來。所有福德聚。是善男子善女人福德聚。與彼正等。秘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。是故秘密主。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。
爾時毗盧遮那世尊。復觀一切眾會。告執金剛秘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。能滿一切愿積集無量福德。住不可害行。三世無比力真言句。如是言已。金剛手秘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。
爾時毗盧遮那世尊。住于滿一切愿出廣長舌相遍覆一切佛剎清凈法幢高峰觀三昧。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
【現代漢語翻譯】 現代漢語譯本： 戒律： 如同守護自己的生命一樣，守護戒律也應如此。 應當以至誠恭敬之心，頂禮聖尊的足下。 所作所為都應遵循教導，不要產生任何疑慮。
這時，金剛手菩薩請示佛陀說：『世尊，如果有善男子、善女人，進入這大悲藏生大曼荼羅王三昧耶，他們將獲得多少福德聚？』說完之後，佛陀告訴金剛手菩薩說：『秘密主，從最初發心，乃至成就如來，所有如來的福德聚，這些善男子、善女人的福德聚，與如來的福德聚完全相等。秘密主，應當如此理解這個法門。這些善男子、善女人，是從如來口中出生的佛心之子。若是善男子、善女人所在的方所，就如同有佛在那裡施行佛事。所以，秘密主，如果想要供養佛，就應當供養這些善男子、善女人。如果想要見到佛，就應當觀察他們。』當時，金剛手等為首的執金剛，以及普賢等為首的諸菩薩，同聲說道：『世尊，我們從今以後，應當恭敬供養這些善男子、善女人。為什麼呢？世尊，因為這些善男子、善女人，如同親見佛世尊一樣。』
這時，毗盧遮那（Vairocana）世尊，再次觀察一切大眾，告訴執金剛秘密主（Vajrapani）等諸持金剛者以及大眾說：『善男子，有如來出世的無量廣長語輪相，如同巧妙的彩色摩尼（Mani，寶珠），能夠滿足一切願望，積聚無量福德，安住于不可損害的修行，具有三世無比力量的真言句。』說完之後，金剛手秘密主等諸執金剛以及大會大眾，同聲說道：『世尊，現在正是時候！善逝（Sugata），現在正是時候！』
這時，毗盧遮那（Vairocana）世尊，安住于滿足一切願望、顯現廣長舌相、遍覆一切佛剎的清凈法幢高峰觀三昧。當時，佛陀從禪定中起身，發出遍及一切如來法界、哀憫無餘眾生界的聲音，宣說了這大力大護明妃曰：
【English Translation】 English version: Precepts: Protecting the precepts is like protecting one's own life; it should be done with utmost sincerity and reverence. One should respectfully bow at the feet of the Holy One. Actions should follow the teachings, and no doubts should arise.
At that time, Vajrapani (the one holding the vajra, symbolizing power) addressed the Buddha, saying: 'World Honored One, if there are virtuous men and virtuous women who enter this Great Compassionate Treasury, the Samaya (vow) of the Great Mandala King, how much merit will they obtain?' After saying this, the Buddha told Vajrapani: 'Secret Lord, from the initial aspiration until the attainment of Tathagata (Buddha), all the merit of the Tathagata is exactly equal to the merit of these virtuous men and virtuous women. Secret Lord, you should understand this Dharma (teaching) in this way. These virtuous men and virtuous women are the children of the Buddha's heart, born from the mouth of the Tathagata. Wherever these virtuous men and virtuous women are, it is as if the Buddha is there performing Buddha's work. Therefore, Secret Lord, if you wish to make offerings to the Buddha, you should make offerings to these virtuous men and virtuous women. If you wish to see the Buddha, you should observe them.' At that time, Vajrapani and other chief Vajra-holders, as well as Samantabhadra (a Bodhisattva representing practice) and other chief Bodhisattvas, said in unison: 'World Honored One, from now on, we should respectfully make offerings to these virtuous men and virtuous women. Why? World Honored One, because these virtuous men and virtuous women are like seeing the World Honored Buddha themselves.'
At that time, the World Honored Vairocana (the universal Buddha), again observed all the assembly and said to Vajrapani, the Secret Lord, and all the Vajra-holders and the assembly: 'Virtuous men, there is the immeasurable, broad, and long speech-wheel mark of the Tathagata appearing in the world, like a skillfully colored Mani (jewel), capable of fulfilling all wishes, accumulating immeasurable merit, abiding in indestructible practice, and possessing the power of mantra phrases unparalleled in the three worlds.' After saying this, Vajrapani, the Secret Lord, and all the Vajra-holders and the great assembly, said in unison: 'World Honored One, now is the right time! Sugata (Buddha), now is the right time!'
At that time, the World Honored Vairocana (the universal Buddha), abided in the Samadhi (meditative state) of fulfilling all wishes, manifesting a broad and long tongue mark, covering all Buddha-lands, and observing the peak of the pure Dharma banner. At that time, the Buddha arose from Samadhi and emitted a voice that pervaded all the Dharma-realms of the Tathagatas, compassionately lamenting the realms of all sentient beings without remainder, and spoke this mighty, great protection mantra:
。
南么薩婆怛他(引)蘗帝弊(毗也反下同一)薩婆佩野微蘗帝弊(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)蘗多(六)奔昵也(二合)你(入)阇(引)帝(七)𤙖𤙖(八)怛啰(二合引)磔怛啰(二合引)磔(九)阿缽啰(二合)底(丁以反)訶諦(十)莎訶(十一)
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。于諸佛前。以悅意言音。而說偈言。
諸佛甚奇特 說此大力護 一切佛護持 城池皆固密 由彼護心住 所有為障者 毗那夜迦等 惡形諸羅剎 一切皆退散 念真言力故
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。
南么三曼多勃馱喃(一)阿三迷(二)咀口*履三迷(三)三么曳(四)莎訶(五)
即于爾時。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。
時薄伽梵。復說法界生真言曰。
南么三曼多勃馱喃(一)達摩馱睹(二)薩嚩(二合)婆嚩句痕(三)
金剛薩埵加持真言曰。
南么三曼多伐折
啰(二合)𧹞(一)伐折啰(二合)咀么(二合)句痕(二)
金剛鎧真言曰。
南么三曼多伐折啰(二合)𧹞(一)伐折羅(二合)迦嚩遮𤙖(二)
如來眼又觀真言曰。
南么三曼多勃馱喃(一)怛他(引)揭多斫吃芻(二合)(二)尾也(二合)嚩路迦也(三)莎訶(四)
涂香真言曰。
南么三曼多勃馱喃(一)微輸(上)馱健杜(引)納婆(二合)嚩(二)莎訶(三)
華真言曰。
南么三曼多勃馱喃(一)摩訶(引)妹咀[口*履]也(二合)(二)毗庾(二合)蘗帝(三)莎訶(四)
燒香真言曰。
南么三曼多勃馱喃(一)達摩馱睹弩蘗帝(二)莎訶(三)
飲食真言曰。
南么三曼多勃馱喃(一)阿啰啰(二)迦羅羅(三)沫鄰捺娜弭(四)沫鄰捺泥(五)摩訶(引)沫喱-里+復莎訶(七)
燈真言曰。
南么三曼多勃馱喃(一)怛他(引)揭多(引)喇旨(二合)(二)薩叵(二合)啰儜嚩婆(去)娑娜(三)伽伽猱陀哩耶(二合)(四)莎訶(五)
閼伽真言曰。
南么三曼多勃馱喃(一)伽伽(上)娜三摩(引)三摩(二)莎訶(三)
如來頂相真言曰。
【現代漢語翻譯】 現代漢語譯本： 啰(二合)𧹞(一)伐折啰(二合)咀么(二合)句痕(二)
金剛鎧真言曰：
南么三曼多伐折啰(二合)𧹞(一)伐折羅(二合)迦嚩遮𤙖(二)
如來眼又觀真言曰：
南么三曼多勃馱喃(Samanta Buddhanam，普遍的佛)(一)怛他(引)揭多斫吃芻(Tathagata caksu，如來之眼)(二)尾也(二合)嚩路迦也(Vilokay，觀視)(三)莎訶(Svaha，成就)(四)
涂香真言曰：
南么三曼多勃馱喃(Samanta Buddhanam，普遍的佛)(一)微輸(上)馱健杜(Visuddha gandha，清凈的香)(引)納婆(二合)嚩(Bhava，生)(二)莎訶(Svaha，成就)(三)
華真言曰：
南么三曼多勃馱喃(Samanta Buddhanam，普遍的佛)(一)摩訶(引)妹咀[口*履]也(二合)(Mahamaitri，大慈)(二)毗庾(二合)蘗帝(Vyu gate，開敷)(三)莎訶(Svaha，成就)(四)
燒香真言曰：
南么三曼多勃馱喃(Samanta Buddhanam，普遍的佛)(一)達摩馱睹弩蘗帝(Dharmadhatu nuggata，法界生起)(二)莎訶(Svaha，成就)(三)
飲食真言曰：
南么三曼多勃馱喃(Samanta Buddhanam，普遍的佛)(一)阿啰啰(Arara)(二)迦羅羅(Karara)(三)沫鄰捺娜弭(Malinanda mi)(四)沫鄰捺泥(Malinanda ni)(五)摩訶(引)沫喱-里+復(六)莎訶(Svaha，成就)(七)
燈真言曰：
南么三曼多勃馱喃(Samanta Buddhanam，普遍的佛)(一)怛他(引)揭多(引)喇旨(二合)(Tathagata rasi，如來光)(二)薩叵(二合)啰儜嚩婆(去)娑娜(Spharana bhasana，光明顯耀)(三)伽伽猱陀哩耶(二合)(Gagana dhariya，虛空持)(四)莎訶(Svaha，成就)(五)
閼伽真言曰：
南么三曼多勃馱喃(Samanta Buddhanam，普遍的佛)(一)伽伽(上)娜三摩(引)三摩(Gagana samasamah，等同虛空)(二)莎訶(Svaha，成就)(三)
如來頂相真言曰：
【English Translation】 English version: Lo(two combined) 𧹞(one) Vajra(two combined) Juma(two combined) Juhen(two)
The Vajra Armor Mantra says:
Namo Samanta Vajranam(two combined) 𧹞(one) Vajra(two combined) Kavaca 𤙖(two)
The Tathagata Eye Observation Mantra says:
Namo Samanta Buddhanam (To the Universally Present Buddhas)(one) Tathagata Caksu (The Eye of the Tathagata)(two) Vilokaya (To Observe)(three) Svaha (So be it)(four)
The Anointing Incense Mantra says:
Namo Samanta Buddhanam (To the Universally Present Buddhas)(one) Visuddha Gandha (Pure Fragrance) Bhava (Origin)(two) Svaha (So be it)(three)
The Flower Mantra says:
Namo Samanta Buddhanam (To the Universally Present Buddhas)(one) Maha Maitri (Great Compassion)(two) Vyu gate (Opening)(three) Svaha (So be it)(four)
The Burning Incense Mantra says:
Namo Samanta Buddhanam (To the Universally Present Buddhas)(one) Dharmadhatu Nuggata (Arisen from the Dharmadhatu)(two) Svaha (So be it)(three)
The Food and Drink Mantra says:
Namo Samanta Buddhanam (To the Universally Present Buddhas)(one) Arara (Arara)(two) Karara (Karara)(three) Malinanda mi (Malinanda mi)(four) Malinanda ni (Malinanda ni)(five) Mahamala (Great Garland)(six) Svaha (So be it)(seven)
The Lamp Mantra says:
Namo Samanta Buddhanam (To the Universally Present Buddhas)(one) Tathagata Rasi (Light of the Tathagata)(two) Spharana Bhasana (Radiant Illumination)(three) Gagana Dhariya (Holder of Space)(four) Svaha (So be it)(five)
The Water Offering Mantra says:
Namo Samanta Buddhanam (To the Universally Present Buddhas)(one) Gagana Samasamah (Equal to Space)(two) Svaha (So be it)(three)
The Tathagata's Crown Mantra says:
南么三曼多勃馱喃(一)伽伽娜難多薩發(二合)啰儜(上)(二)微輸(上)馱達摩你(入)阇(引)多(三)莎訶(四)
如來甲真言曰。
南么三曼多勃馱喃(一)伐折啰(二合)入嚩(二合引)羅(二)微薩普(二合)啰𤙖(三)
如來圓光真言曰。
南么三曼多勃馱喃(一)入嚩(二合引)羅(引)摩履你(二)怛他(引)蘗多(引)㗚旨(二合三)莎訶(四)
如來舌相真言曰。
南么三曼多勃馱喃(一)摩訶(引)摩訶(二)怛他蘗多爾訶嚩(二合三)薩底也(二合)達磨缽啰(二合)底(丁以反)瑟恥(二合)多(四)莎訶(五)
息障品第三
爾時金剛手。又復請問毗盧遮那世尊。而說偈言。
云何道場時 凈除諸障者 修真言行人 無能為惱害 云何持真言 云何彼成果 如是發問已 大日尊嘆言 善哉摩訶薩 快說如是語 隨汝心所問 今當悉開示 障者自心生 隨順昔慳吝 為除彼因故 念此菩提心 善除妄分別 從心思所生 憶念菩提心 行者離諸過 常當意思惟 不動摩訶薩 而結彼密印 能除諸障礙 秘密主復聽 系除散亂風 阿字為我體 心持阿字門 健陀以涂
【現代漢語翻譯】 現代漢語譯本 南么三曼多勃馱喃(Namo Samantabuddhanam，皈命普遍諸佛)(一)伽伽娜難多薩發(Gagana-ananta-sphara，虛空無邊光)(二合)儜(上)(二)微輸(Visuddha，清凈)馱達摩你(入)阇(dharma-niryata，法出生)(引)(三)莎訶(Svaha，成就)(四)
如來甲真言曰：
南么三曼多勃馱喃(Namo Samantabuddhanam，皈命普遍諸佛)(一)伐折啰(Vajra，金剛)(二合)入嚩(Jvala，火焰)(二合引)羅(二)微薩普(Visphura，光明)(二合)𤙖(Hum)(三)
如來圓光真言曰：
南么三曼多勃馱喃(Namo Samantabuddhanam，皈命普遍諸佛)(一)入嚩(Jvala，火焰)(二合引)羅(引)摩履你(Malini，花鬘)(二)怛他(Tatha，如)蘗多(gata，來)㗚旨(Hrdi，心)(二合三)莎訶(Svaha，成就)(四)
如來舌相真言曰：
南么三曼多勃馱喃(Namo Samantabuddhanam，皈命普遍諸佛)(一)摩訶(Maha，大)(引)摩訶(二)怛他蘗多爾訶嚩(Tathagata-arha-vak，如來應供語)(二合三)薩底也(Satya，真實)(二合)達磨缽啰(Dharma-prati，法依止)(二合)底(丁以反)瑟恥(sthi，住)(二合)多(四)莎訶(Svaha，成就)(五)
息障品第三
爾時金剛手(Vajrapani，執金剛菩薩)。又復請問毗盧遮那(Vairocana，光明遍照)世尊。而說偈言：
『云何道場時，凈除諸障者，修真言行人，無能為惱害？云何持真言，云何彼成果？如是發問已，大日尊嘆言：善哉摩訶薩(Mahasattva，大菩薩)，快說如是語，隨汝心所問，今當悉開示。障者自心生，隨順昔慳吝，為除彼因故，念此菩提心。善除妄分別，從心思所生，憶念菩提心，行者離諸過。常當意思惟，不動摩訶薩，而結彼密印，能除諸障礙。秘密主復聽，系除散亂風，阿字為我體，心持阿字門，健陀以涂。』
【English Translation】 English version Namo Samantabuddhanam (Homage to all Buddhas) (1), Gagana-ananta-sphara (Space-infinite-light) (2), Visuddha (Pure) dharma-niryata (Dharma-born) (3), Svaha (So be it) (4).
The Armor Mantra of the Tathagata:
Namo Samantabuddhanam (Homage to all Buddhas) (1), Vajra (Diamond) jvala (Flame) (2), Visphura (Radiance) Hum (3).
The Halo Mantra of the Tathagata:
Namo Samantabuddhanam (Homage to all Buddhas) (1), Jvala (Flame) malini (Garlanded) (2), Tathagata (Thus Gone) hrdi (Heart) (3), Svaha (So be it) (4).
The Tongue Mark Mantra of the Tathagata:
Namo Samantabuddhanam (Homage to all Buddhas) (1), Maha (Great) maha (2), Tathagata (Thus Gone) arha-vak (Worthy speech) (3), Satya (Truth) dharma-prati (Dharma-supported) (4), Sthita (Established) (5), Svaha (So be it) (6).
Chapter 3: Eradicating Obstacles
Then Vajrapani (Diamond Hand), again inquired of the World Honored One, Vairocana (Illuminating All), and spoke in verse:
'How, in the sacred space, does one purify all obstacles, so that practitioners of mantra are free from harm? How does one hold the mantra, and how does it bear fruit? Having asked thus, the Great Sun Honored One praised him, saying: Excellent, Mahasattva (Great Being), well have you spoken these words. According to your heart's inquiry, I shall now reveal all. Obstacles arise from one's own mind, following past stinginess. To eliminate that cause, contemplate this Bodhi-mind. Well eliminate false discriminations, born from thoughts and mind. Remembering the Bodhi-mind, the practitioner is free from all faults. Constantly contemplate the immovable Mahasattva, and forming that secret mudra, one can eliminate all obstacles. Secret Lord, listen again, restrain and eliminate the scattered winds. The syllable 'A' is my body; hold the gate of the syllable 'A' in your heart; anoint with scents.'
地 而作大空點 依于嚩庾方 闔以舍啰梵 思念于彼器 大心彌盧山 時時在其上 阿字大空點 先佛所宣說 能縛于大風 大有情諦聽 行者防駛雨 思惟啰字門 大力火光色 威猛熾焰鬘 忿怒持遏伽 隨所起方分 治地興蔭云 斷以慧刀印 昏蔽尋消散 行者無畏心 或作葪羅劍 以是金剛橛 一切同金剛 複次今當說 息一切諸障 念真言大猛 不動大力者 住本漫荼羅 行者或居中 而觀彼形像 頂戴三昧足 彼障當凈除 息滅而不生 或以羅邇迦 微妙共和合 行者造形像 而以涂其身 彼諸執著者 由斯對治故 彼諸根熾然 勿生疑惑心 乃至釋梵尊 不順我教故 尚當爲所焚 況復餘眾生
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。如來教敕無能隱蔽。何以故。世尊即一切諸真言三昧耶。所謂住于自種性故。是故真言門修菩薩行諸菩薩。亦當住于本位作諸事業。又秘密主。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。秘密主于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
【現代漢語翻譯】 現代漢語譯本 地，觀想成巨大的空點。 依靠風（Vāyu）方，閉合舍啰梵（Śarava）。 思念那器皿，如同巨大的彌盧山（Mount Meru）。 時時在那上面，觀想阿字（Ā字）大空點。 這是先佛所宣說的，能夠束縛住大風。 大有情仔細聽著，修行者要防止疾風驟雨。 思維啰字門（Ra字門），具有大力火光色。 威猛熾盛的火焰，忿怒地拿著遏伽（Argha）。 隨著所起的方位，治理土地，興起蔭云。 用智慧刀印，昏暗遮蔽立刻消散。 修行者無所畏懼，或者做葪羅劍（Kilaya劍）。 用這金剛橛（Vajrakila），一切都如同金剛。 接下來我將要說，息滅一切諸般障礙。 唸誦真言，極其勇猛，不動的大力者。 安住在本來的壇城（Mandala）中，修行者或者居住在中央。 然後觀想那形像，頭頂戴著三昧足（Samaya足）。 那些障礙應當被清除，息滅而不再生起。 或者用羅邇迦（Rāga），微妙地共同調和。 修行者塑造形像，然後用它塗抹身體。 那些執著者，因為這樣的對治。 他們的諸根熾盛燃燒，不要產生疑惑之心。 乃至釋梵尊（Indra and Brahma），如果不順從我的教導。 尚且應當被焚燒，更何況其餘眾生。
這時金剛手（Vajrapani）菩薩對佛說：『世尊，如我理解佛所說的意義，我也是這樣。知道諸聖尊安住在本來的壇城位置，令他們具有威神之力。由於他們這樣安住的緣故，如來的教敕沒有能夠隱蔽的。』為什麼呢？世尊就是一切諸真言三昧耶（mantra-samaya），也就是安住在自己的種性（svabhava）的緣故。所以真言門的修行菩薩，也應當安住在本位，做各種事業。還有秘密主（Guhyapati），如果說各種顏色，那些聖尊壇城的位置，諸尊的形相，應當知道也是這樣。這就是先佛所說的。秘密主，在未來世，那些智慧低下、沒有信心的人，聽到這樣的話不能信受，因為沒有智慧而增加疑惑。他們只是如聽聞一樣，堅固地安住而不動。
【English Translation】 English version The ground, visualize as a great empty point. Relying on the Vāyu (wind) direction, close with Śarava. Think of that vessel, like the great Mount Meru. Again and again on top of it, visualize the Ā (Ā字) great empty point. This is what the former Buddhas proclaimed, able to bind the great wind. Great sentient beings, listen carefully, practitioners must prevent swift rain. Meditate on the Ra (Ra字) syllable-door, possessing great powerful fire-light color. Fierce and blazing flames, wrathfully holding Argha. According to the direction that arises, govern the land, raise up shade-clouds. Cut with the wisdom-sword mudra, darkness and obscuration immediately dissipate. Practitioners, with fearless mind, or make a Kilaya sword. With this Vajrakila, everything is like Vajra. Next, I will now speak, pacifying all obstacles. Recite the mantra, extremely fierce, the immovable powerful one. Abide in the original Mandala, the practitioner either dwells in the center. Then contemplate that form, wearing the Samaya feet on the crown of the head. Those obstacles should be cleared away, pacified and not reborn. Or with Rāga, subtly and harmoniously combined. The practitioner creates an image, and then smears it on the body. Those who are attached, because of this counteraction. Their senses are blazing and burning, do not give rise to a mind of doubt. Even Indra and Brahma, if they do not obey my teachings. They should still be burned, let alone other sentient beings.
At that time, Vajrapani Bodhisattva said to the Buddha: 'World Honored One, as I understand the meaning of what the Buddha has said, I am also like that. Knowing that all the Holy Ones abide in their original Mandala positions, causing them to have majestic and divine power. Because they abide in this way, the Tathagata's teachings cannot be concealed.' Why is that? The World Honored One is all the mantra-samayas, that is, abiding in their own svabhava. Therefore, the mantra-path Bodhisattvas should also abide in their original positions and perform various activities. Also, Guhyapati, if you speak of various colors, the positions of those Holy Ones' Mandalas, the forms of all the deities, you should know that it is also like that. This is what the former Buddhas said. Guhyapati, in the future, those beings with inferior wisdom and without faith, hearing such words, will not be able to believe and accept them, because they lack wisdom and increase their doubts. They only hear as if they have heard, firmly abiding and not moving.'
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。
一切智世尊 諸法得自在 如其所通達 方便度眾生 是諸先佛說 利益求法者 彼愚夫不知 諸佛之法相 我說一切法 所有相皆空 常當住真言 善決定作業
普通真言藏品第四
爾時諸執金剛。秘密主為上首。諸菩薩眾。普賢為上首。稽首毗盧遮那佛。各各言音請白世尊。樂欲於此大悲藏生大漫荼羅王。如所通達法界清凈門演說真言法句。
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。凈除眾生界真實語句。時普賢菩薩。即時住于佛境界莊嚴三昧。說無閡力真言曰。
南么三曼多勃馱喃(一)三么多(引)奴揭多(二)嚩啰阇達摩[嗨-每+(臼/工)]阇多(三)摩訶(引)摩訶(四)莎訶(五)
時彌勒菩薩。住發生普遍大慈三昧。說自心。真言曰。
南么三曼多勃馱喃(一)阿爾單若耶(二)薩婆薩埵(引)舍耶弩蘗多(三)莎訶(四)
爾時虛空藏菩薩。入清凈境界三昧。說自心。真言曰。
南么三曼多勃馱喃(一)阿(去)迦(引)奢三么多(引)弩蘗多(二)微質怛讕(引)嚩啰達
【現代漢語翻譯】 現代漢語譯本：修行。如果有人說，『自我損害也損害他人』，這些外道的法門並非佛陀所說。那些沒有智慧的人會這樣相信和理解。這時，世尊說了這樣的偈語： 一切智慧的世尊，對於一切法都能自在運用，根據他們所通達的，方便地度化眾生。 這些是過去諸佛所說的，爲了利益那些尋求佛法的人。那些愚昧的人不知道諸佛的法相。 我說一切法，所有現象的本質都是空性的，應當安住于真實的語言中，好好地決定所作的事業。 普通真言藏品第四 這時，以諸位執金剛（Vajrapani，佛教護法神）和秘密主為首，以及以諸位菩薩和普賢（Samantabhadra，象徵菩薩行愿的大菩薩）為首的大眾，向毗盧遮那佛（Vairocana，釋迦牟尼佛的法身）頂禮，各自用自己的聲音稟告世尊，樂於在此大悲藏所生的大曼荼羅王（Mahakarunagarbha-mandala-raja，大悲胎藏生曼荼羅）中，根據他們所通達的法界清凈之門，演說真言法句。 這時，世尊以無壞的法爾（Dharmata，事物本來的性質）加持，告訴諸位執金剛和菩薩們說：『善男子，應當宣說你們所通達的法界，以清凈眾生界的真實語句。』當時，普賢菩薩立刻安住在佛境界莊嚴三昧中，說了無礙力真言，說： 南么三曼多勃馱喃（Namo Samanta Buddhanam，皈命普遍諸佛）(一) 三么多（Samata）(引) 奴揭多（Anugata）(二) 嚩啰阇達摩[嗨-每+(臼/工)]阇多（Vararajadharma-udbhata）(三) 摩訶（Maha）(引) 摩訶（Maha）(四) 莎訶（Svaha）(五) 這時，彌勒菩薩（Maitreya，未來佛）安住在發生普遍大慈三昧中，說了自己的心真言，說： 南么三曼多勃馱喃（Namo Samanta Buddhanam，皈命普遍諸佛）(一) 阿爾單若耶（Ardanajaya）(二) 薩婆薩埵（Sarva Sattva，一切眾生）(引) 舍耶弩蘗多（Asayanugata）(三) 莎訶（Svaha）(四) 這時，虛空藏菩薩（Akasagarbha，象徵無限福德與智慧的菩薩）進入清凈境界三昧，說了自己的心真言，說： 南么三曼多勃馱喃（Namo Samanta Buddhanam，皈命普遍諸佛）(一) 阿（A）(去) 迦（Ka）(引) 奢三么多（sa samanta）(引) 弩蘗多（anugata）(二) 微質怛讕（Vicitralam）(引) 嚩啰達（varada）
【English Translation】 English version: Practice. If someone says, 'Self-harm also harms others,' these are the practices of non-Buddhists, not taught by the Buddha. Those without wisdom will believe and understand in this way. At that time, the World Honored One spoke this verse: The All-Knowing World Honored One is free to use all Dharmas, skillfully liberating sentient beings according to what they have realized. These are what the Buddhas of the past have said, to benefit those who seek the Dharma. Those foolish ones do not know the characteristics of the Buddhas' Dharma. I say that all Dharmas, the essence of all phenomena is emptiness. One should abide in true speech, and well determine the actions to be done. Ordinary Mantra Treasury, Chapter Four At that time, the Vajrapanis (Vajrapani, Buddhist Dharma protectors) and Secret Lords being the foremost, and the Bodhisattvas and Samantabhadra (Samantabhadra, the great Bodhisattva symbolizing the vows and practices of Bodhisattvas) being the foremost, bowed to Vairocana Buddha (Vairocana, the Dharmakaya of Shakyamuni Buddha), and each with their own voice reported to the World Honored One, delighting in this Great Compassion Treasury-born Great Mandala King (Mahakarunagarbha-mandala-raja, the Womb Realm Mandala), according to the pure gate of the Dharmadhatu they have realized, to expound the mantra Dharma phrases. At that time, the World Honored One, with the indestructible Dharmata (Dharmata, the inherent nature of things) blessing, told the Vajrapanis and Bodhisattvas, 'Good men, you should proclaim the Dharmadhatu you have realized, with the true words that purify the realm of sentient beings.' At that time, Samantabhadra Bodhisattva immediately abided in the Buddha-realm adorned Samadhi, and spoke the unobstructed power mantra, saying: Namo Samanta Buddhanam (Homage to all Buddhas universally) (1) Samata (Equality) Anugata (Following) (2) Vararajadharma-udbhata (Supreme King Dharma Manifestation) (3) Maha (Great) Maha (Great) (4) Svaha (So be it) (5) At that time, Maitreya Bodhisattva (Maitreya, the future Buddha) abided in the Samadhi of generating universal great compassion, and spoke his own heart mantra, saying: Namo Samanta Buddhanam (Homage to all Buddhas universally) (1) Ardanajaya (Victorious over afflictions) (2) Sarva Sattva (All beings) Asayanugata (Following aspirations) (3) Svaha (So be it) (4) At that time, Akasagarbha Bodhisattva (Akasagarbha, the Bodhisattva symbolizing infinite merit and wisdom) entered the pure realm Samadhi, and spoke his own heart mantra, saying: Namo Samanta Buddhanam (Homage to all Buddhas universally) (1) A Ka sa samanta anugata (Following universal space) (2) Vicitralam Varada (Bestowing excellent adornments)
啰(三)莎訶(四)
爾時除一切蓋障菩薩。入悲力三昧。說真言曰。
南么三曼多勃馱喃(一)阿(去)薩埵系多(引)毗庾(二合)蘗多(二)怛㘕(二合)怛㘕(二合)㘕㘕(三)莎訶(四)
爾時觀世自在菩薩。入于普觀三昧。說自心及眷屬。真言曰。
南么三曼多勃馱喃(一)薩婆怛他(上)蘗多(上)嚩盧吉多(二)羯嚕儜么也(三)啰啰𤙖若(短聲四)莎訶(五)
得大勢真言曰。
南么三曼多勃馱喃(一)髯髯索(二)莎(二合)訶(三)
多羅尊真言曰。
南么三曼多勃馱喃(一)羯嚕呶嗢婆(二合上)吠(平)(二)哆囇哆[口*履]抳(三)莎訶(四)
大毗俱胝真言曰。
南么三曼多勃馱喃(一)薩婆陪也怛啰(二合引)散你(平)(二)𤙖薩破(二合)吒也(三)莎訶(四)
白處尊真言曰。
南么三曼多勃馱喃(一)怛他(引)蘗多微灑也(二)三婆(去)吠(平)(三)缽曇摩(二合)摩履你(平)(四)莎訶(五)
何耶揭㗚嚩真言曰。
南么三曼多勃馱喃(一)𤙖佉(引)陀畔阇(二)薩破(二合)吒也(三)莎訶(四)
時地藏菩薩。住金剛不可壞行境界三昧。說真言曰。
【現代漢語翻譯】 現代漢語譯本： 啰(三) 莎訶(四)
爾時，除一切蓋障菩薩（Sarvanivaranaviskambhin，意為清除一切障礙的菩薩）進入悲力三昧（Karuna-bala-samadhi，意為悲心力量的禪定），宣說了真言，內容如下：
南么 三曼多勃馱喃(一)（Namo Samanta Buddhanam，意為禮敬一切諸佛） 阿(去) 薩埵系多(引) 毗庾(二合)蘗多(二)（Ah sattva hita viyoga，意為利益眾生，遠離煩惱） 怛㘕(二合) 怛㘕(二合) 㘕㘕(三)（Trah trah tram tram，種子字） 莎訶(四)（Svaha，意為成就）
爾時，觀世自在菩薩（Avalokiteshvara，意為觀照世間聲音的菩薩）進入普觀三昧（Samantamukha-avalokita-samadhi，意為全面觀照的禪定），宣說了自心及眷屬的真言，內容如下：
南么 三曼多勃馱喃(一)（Namo Samanta Buddhanam，意為禮敬一切諸佛） 薩婆 怛他(上) 蘗多(上) 嚩盧吉多(二)（Sarva Tathagata avalokita，意為一切如來所觀照） 羯嚕儜 么也(三)（Karuna maya，意為具有慈悲） 啰啰𤙖若(短聲四)（Ra ra hrih ja，種子字） 莎訶(五)（Svaha，意為成就）
得大勢菩薩（Mahasthamaprapta，意為獲得大勢力的菩薩）真言如下：
南么 三曼多勃馱喃(一)（Namo Samanta Buddhanam，意為禮敬一切諸佛） 髯髯索(二)（Ram ram sah，種子字） 莎(二合)訶(三)（Svaha，意為成就）
多羅尊（Tara，意為救度者）真言如下：
南么 三曼多勃馱喃(一)（Namo Samanta Buddhanam，意為禮敬一切諸佛） 羯嚕呶 嗢婆(二合上) 吠(平)(二)（Karuna udbhava ve，意為慈悲生起） 哆囇 哆[口*履]抳(三)（Tare turini，多羅菩薩的名號） 莎訶(四)（Svaha，意為成就）
大毗俱胝菩薩（Brikuti，意為皺眉者）真言如下：
南么 三曼多勃馱喃(一)（Namo Samanta Buddhanam，意為禮敬一切諸佛） 薩婆 陪也 怛啰(二合引) 散你(平)(二)（Sarva bhaya trasani，意為救度一切恐懼） 𤙖 薩破(二合) 吒也(三)（Hrih sphotaya，種子字，摧破） 莎訶(四)（Svaha，意為成就）
白處尊菩薩（Pandara-vasini，意為居住在白色蓮花中的菩薩）真言如下：
南么 三曼多勃馱喃(一)（Namo Samanta Buddhanam，意為禮敬一切諸佛） 怛他(引) 蘗多 微灑也(二)（Tathagata visaya，意為如來的境界） 三婆(去) 吠(平)(三)（Sambhava ve，意為生起） 缽曇摩(二合) 摩履你(平)(四)（Padma malini，意為蓮花鬘） 莎訶(五)（Svaha，意為成就）
何耶揭㗚嚩（Hayagriva，意為馬頭觀音）真言如下：
南么 三曼多勃馱喃(一)（Namo Samanta Buddhanam，意為禮敬一切諸佛） 𤙖 佉(引) 陀畔阇(二)（Hrih khada bhanja，種子字，吞噬） 薩破(二合) 吒也(三)（Sphataya，意為摧破） 莎訶(四)（Svaha，意為成就）
時，地藏菩薩（Ksitigarbha，意為地藏）安住于金剛不可壞行境界三昧（Vajra-avinasi-gati-samadhi，意為金剛不壞的禪定），宣說了真言，內容如下：
【English Translation】 English version: Lo (3) Svaha (4)
At that time, Sarvanivaranaviskambhin Bodhisattva (the Bodhisattva who removes all obstacles) entered the Karuna-bala-samadhi (the samadhi of the power of compassion) and spoke the mantra, which is:
Namo Samanta Buddhanam (1) (Homage to all Buddhas) Ah sattva hita viyoga (2) (Ah, benefit sentient beings, away from afflictions) Trah trah tram tram (3) (Seed syllables) Svaha (4) (May it be accomplished)
At that time, Avalokiteshvara Bodhisattva (the Bodhisattva who contemplates the sounds of the world) entered the Samantamukha-avalokita-samadhi (the samadhi of universal observation) and spoke the mantra of his own mind and retinue, which is:
Namo Samanta Buddhanam (1) (Homage to all Buddhas) Sarva Tathagata avalokita (2) (Observed by all Tathagatas) Karuna maya (3) (Full of compassion) Ra ra hrih ja (4) (Seed syllables) Svaha (5) (May it be accomplished)
The mantra of Mahasthamaprapta Bodhisattva (the Bodhisattva who has attained great power) is:
Namo Samanta Buddhanam (1) (Homage to all Buddhas) Ram ram sah (2) (Seed syllables) Svaha (3) (May it be accomplished)
The mantra of Tara (the savioress) is:
Namo Samanta Buddhanam (1) (Homage to all Buddhas) Karuna udbhava ve (2) (Compassion arising) Tare turini (3) (Names of Tara) Svaha (4) (May it be accomplished)
The mantra of Brikuti (the frowning one) is:
Namo Samanta Buddhanam (1) (Homage to all Buddhas) Sarva bhaya trasani (2) (Deliverer from all fears) Hrih sphotaya (3) (Seed syllable, shatter) Svaha (4) (May it be accomplished)
The mantra of Pandara-vasini (the one who dwells in the white lotus) is:
Namo Samanta Buddhanam (1) (Homage to all Buddhas) Tathagata visaya (2) (The realm of the Tathagatas) Sambhava ve (3) (Arising) Padma malini (4) (Garlanded with lotuses) Svaha (5) (May it be accomplished)
The mantra of Hayagriva (the horse-headed one) is:
Namo Samanta Buddhanam (1) (Homage to all Buddhas) Hrih khada bhanja (2) (Seed syllable, devour) Sphataya (3) (Shatter) Svaha (4) (May it be accomplished)
At that time, Ksitigarbha Bodhisattva (Earth Treasury) dwelt in the Vajra-avinasi-gati-samadhi (the samadhi of indestructible vajra conduct) and spoke the mantra, which is:
南么三曼多勃馱喃(一)訶訶訶(二)素(上)怛弩(三)莎訶(四)
時文殊師利童子。住佛加持神力三昧。說自心真言曰。
南么三曼多勃馱喃(一)繫系俱摩啰迦(二)微目吃底(丁以反二合)缽他悉體(他以反)多(三)薩么(二合)啰薩么(二合)啰(四)缽啰(二合)底(丁以反)然(五)莎訶(六)
爾時金剛手。住大金剛無勝三昧。說自心及眷屬真言曰。
南么三曼多伐折啰(二合)𧹞(一)戰拏么訶(引)𡀔瑟𧹞(平)(二)𤙖
忙莽計真言曰。
南么三曼多伐折啰(二合)𧹞(一)怛口*履吒(輕)怛口*履吒(輕二)若衍底(丁以反)(三)莎訶(四)
金剛鎖真言曰。
南么三曼多伐折啰(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)薩嚩怛啰(引二合)缽啰(引二合)底(丁以反)訶諦(四)莎訶(五)
金剛月黡真言曰。
南么三曼多伐折啰(二合)𧹞(一)頡唎(二合)吽發吒(輕二)莎訶(三)
金剛針真言曰。
南么三曼多伐折啰(二合)𧹞(一)薩婆達么你(入)唎吠(平二合)達你(平)(二)伐折啰(二合)素旨嚩
(入)啰泥(三)莎訶(四)
一切持金剛真言曰。
南么三曼多伐折啰(二合)𧹞(一)𤙖𤙖𤙖(二)發吒(輕)發吒(輕)發吒髯髯(三)莎訶(四)
一切諸奉教者真言曰。
南么三曼多伐折啰(二合)𧹞(一)繫系緊質啰(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)缽[口*履]布啰也(五)薩嚩(二合)缽啰(二合)底(丁以反)然(六)莎訶(七)
時釋迦牟尼世尊。入于寶處三昧。說自心及眷屬真言曰。
南么三曼多勃馱喃(一)薩婆吃麗(二合)奢嗨-每+(臼/工)素捺那(二)薩婆達摩嚩始多(引)缽啰(二合)缽多(三)伽伽娜三摩(引)三么(四)莎訶(五)
毫相真言曰。
南么三曼多勃馱喃(一)嚩啰泥(去二)嚩啰缽啰(二合引)缽帝𤙖(三)
一切諸佛頂真言曰。
南么三曼多勃馱喃(一)鑁鑁鑁(二)𤙖𤙖發吒(輕三)莎訶(四)
無能勝真言曰。
南么三曼多勃馱喃(一)地(入)𠻱(二合)地(入)𠻱(二合二)𠻱𠻱(三)驲𠻱(二合)驲𠻱(二合四)莎訶(五)
無能勝妃真言曰。
南么三曼多勃馱喃(一)阿(上)缽
啰(引)爾帝(二)若行底(丁以反)怛抳帝(三)莎訶(四)
地神真言曰。
南么三曼多勃馱喃(一)缽㗚(二合)體(他以)梅(無蓋反)曳(平二合)(二)莎訶(三)
毗紐天真言曰。
南么三曼多勃馱喃(一)微瑟儜(二合)吠(二)莎訶
嚕捺啰真言曰。
南么三曼多勃馱喃(一)嚕捺啰(引二合)也(二)莎訶(三)
風神真言曰。
南么三曼多勃馱喃(一)嚩(引)也吠(平)(二)莎訶(三)
美音天真言曰。
南么三曼多勃馱喃(一)薩啰娑嚩(二合)底(丁以反)曳(二合二)莎訶(三)
禰哩底真言曰。
南么三曼多勃馱喃(一)𡆗(引)吃灑(二合)娑(去)地缽多曳(平)(二)莎訶(三)
閻魔真言曰。
南么三曼多勃馱喃(一)梅(無蓋反)嚩娑(上)嚩(三合)哆也(二)莎訶(三)
死王真言曰。
南么三曼多勃馱喃(一)沒㗚(二合)怛也(二合)吠(平)(二)娑訶(三)
黑夜神真言曰。
南么三曼多勃馱喃(一)迦(引)啰啰(引)怛唎(二合)曳(平)(二)莎訶(三)
七母等真言曰。
南么三曼多勃馱喃(一)忙怛[口*履]
【現代漢語翻譯】 現代漢語譯本： 啰(引)爾帝(二)若行底(丁以反)怛抳帝(三)莎訶(四)
地神真言曰： 南么三曼多勃馱喃(namo samanta buddhanam，皈命普遍諸佛)(一)缽㗚(二合)體(他以)梅(無蓋反)曳(平二合)(二)莎訶(svaha，成就)(三)
毗紐天(Vishnu，保護神)真言曰： 南么三曼多勃馱喃(namo samanta buddhanam，皈命普遍諸佛)(一)微瑟儜(二合)吠(二)莎訶(svaha，成就)
嚕捺啰(Rudra，濕婆神)真言曰： 南么三曼多勃馱喃(namo samanta buddhanam，皈命普遍諸佛)(一)嚕捺啰(引二合)也(二)莎訶(svaha，成就)(三)
風神真言曰： 南么三曼多勃馱喃(namo samanta buddhanam，皈命普遍諸佛)(一)嚩(引)也吠(平)(二)莎訶(svaha，成就)(三)
美音天(Sarasvati，辯才天女)真言曰： 南么三曼多勃馱喃(namo samanta buddhanam，皈命普遍諸佛)(一)薩啰娑嚩(二合)底(丁以反)曳(二合二)莎訶(svaha，成就)(三)
禰哩底(Nirrti，西南方守護神)真言曰： 南么三曼多勃馱喃(namo samanta buddhanam，皈命普遍諸佛)(一)𡆗(引)吃灑(二合)娑(去)地缽多曳(平)(二)莎訶(svaha，成就)(三)
閻魔(Yama，地獄之王)真言曰： 南么三曼多勃馱喃(namo samanta buddhanam，皈命普遍諸佛)(一)梅(無蓋反)嚩娑(上)嚩(三合)哆也(二)莎訶(svaha，成就)(三)
死王(Lord of Death)真言曰： 南么三曼多勃馱喃(namo samanta buddhanam，皈命普遍諸佛)(一)沒㗚(二合)怛也(二合)吠(平)(二)娑訶(svaha，成就)(三)
黑夜神(Goddess of the Night)真言曰： 南么三曼多勃馱喃(namo samanta buddhanam，皈命普遍諸佛)(一)迦(引)啰啰(引)怛唎(二合)曳(平)(二)莎訶(svaha，成就)(三)
七母等真言曰： 南么三曼多勃馱喃(namo samanta buddhanam，皈命普遍諸佛)(一)忙怛[口*履]
English version: Ro(引)er di(二)ruo xing di(丁以反)da ni di(三)svaha(四)
The mantra of the Earth Deity: Namo Samanta Buddhanam (Homage to all Buddhas)(一) Prati(二合) mei(無蓋反) ye(平二合)(二) Svaha (May it be accomplished)(三)
The mantra of Vishnu (Preserver God): Namo Samanta Buddhanam (Homage to all Buddhas)(一) Visnu(二合) ve(二) Svaha (May it be accomplished)
The mantra of Rudra (Lord Shiva): Namo Samanta Buddhanam (Homage to all Buddhas)(一) Rudraya(二) Svaha (May it be accomplished)(三)
The mantra of the Wind God: Namo Samanta Buddhanam (Homage to all Buddhas)(一) Vayave(平)(二) Svaha (May it be accomplished)(三)
The mantra of Sarasvati (Goddess of knowledge, music, arts, wisdom and learning): Namo Samanta Buddhanam (Homage to all Buddhas)(一) Sarasvatye(二合二) Svaha (May it be accomplished)(三)
The mantra of Nirrti (Guardian of the southwest direction): Namo Samanta Buddhanam (Homage to all Buddhas)(一) Raksa(二合) sadhipataye(平)(二) Svaha (May it be accomplished)(三)
The mantra of Yama (Lord of Death): Namo Samanta Buddhanam (Homage to all Buddhas)(一) Mevasavataya(二) Svaha (May it be accomplished)(三)
The mantra of the Lord of Death: Namo Samanta Buddhanam (Homage to all Buddhas)(一) Mrtyave(平)(二) Svaha (May it be accomplished)(三)
The mantra of the Goddess of the Night: Namo Samanta Buddhanam (Homage to all Buddhas)(一) Kararatriye(平)(二) Svaha (May it be accomplished)(三)
The mantra of the Seven Mothers, etc.: Namo Samanta Buddhanam (Homage to all Buddhas)(一) Matri
【English Translation】 Ro(引)er di(二)ruo xing di(丁以反)da ni di(三)svaha(四)
The mantra of the Earth Deity: Namo Samanta Buddhanam (Homage to all Buddhas)(一) Prati(二合) mei(無蓋反) ye(平二合)(二) Svaha (May it be accomplished)(三)
The mantra of Vishnu (Preserver God): Namo Samanta Buddhanam (Homage to all Buddhas)(一) Visnu(二合) ve(二) Svaha (May it be accomplished)
The mantra of Rudra (Lord Shiva): Namo Samanta Buddhanam (Homage to all Buddhas)(一) Rudraya(二) Svaha (May it be accomplished)(三)
The mantra of the Wind God: Namo Samanta Buddhanam (Homage to all Buddhas)(一) Vayave(平)(二) Svaha (May it be accomplished)(三)
The mantra of Sarasvati (Goddess of knowledge, music, arts, wisdom and learning): Namo Samanta Buddhanam (Homage to all Buddhas)(一) Sarasvatye(二合二) Svaha (May it be accomplished)(三)
The mantra of Nirrti (Guardian of the southwest direction): Namo Samanta Buddhanam (Homage to all Buddhas)(一) Raksa(二合) sadhipataye(平)(二) Svaha (May it be accomplished)(三)
The mantra of Yama (Lord of Death): Namo Samanta Buddhanam (Homage to all Buddhas)(一) Mevasavataya(二) Svaha (May it be accomplished)(三)
The mantra of the Lord of Death: Namo Samanta Buddhanam (Homage to all Buddhas)(一) Mrtyave(平)(二) Svaha (May it be accomplished)(三)
The mantra of the Goddess of the Night: Namo Samanta Buddhanam (Homage to all Buddhas)(一) Kararatriye(平)(二) Svaha (May it be accomplished)(三)
The mantra of the Seven Mothers, etc.: Namo Samanta Buddhanam (Homage to all Buddhas)(一) Matri
(二合)弊(毗也反二)莎訶(三)
釋提桓因真言曰。
南么三曼多勃馱喃(一)鑠吃啰(引二合)也(二)莎訶(三)
嚩嚕拏龍王真言曰。
南么三曼多勃馱喃(一)阿(去)半缽哆曳(平)(二)娑訶(三)
梵天真言曰。
南么三曼多勃馱喃(一)缽啰(二合)阇(引)缽多曳(平)(二)娑訶
日天真言曰。
南么三曼多勃馱喃(一)阿(去)你怛夜(二合)耶(二)娑訶(三)
月天真言曰。
南么三曼多勃馱喃(一)戰捺羅(引二合)也(二)娑訶(三)
諸龍真言曰。
南么三曼多勃馱喃(一)謎伽(上)設濘曳(平)(二)娑訶(三)
難陀跋難陀真言曰。
南么三曼多勃馱喃(一)難徒缽難捺瑜(二)娑訶(三)
時毗盧遮那世尊。樂欲說自教跡不空悉地一切佛菩薩母虛空眼明妃真言曰。
南么三曼多勃馱喃(一)伽伽(上)那嚩啰落吃灑(二合)奶(平)(二)伽伽那糝迷(三)薩婆睹嗢蘗(二合)多(引)(四)避娑(去)啰三婆吠(平)(五)入縛(二合)羅那(引)謨阿(上)目伽(引)難(去六)娑訶
複次薄伽梵。為息一切障故。住於火生三昧。說此大摧障聖者不動
【現代漢語翻譯】 現代漢語譯本： 弊莎訶。
釋提桓因（Śakro devānam indraḥ，天帝之王）真言曰： 南么三曼多勃馱喃（Namo samanta buddhānām，皈命一切諸佛） 鑠吃啰也（Śakrāya） 莎訶。
嚩嚕拏（Varuna，水神）龍王真言曰： 南么三曼多勃馱喃 阿半缽哆曳 娑訶。
梵天（Brahmā，創造之神）真言曰： 南么三曼多勃馱喃 缽啰阇缽多曳 娑訶。
日天（Āditya，太陽神）真言曰： 南么三曼多勃馱喃 阿你怛夜耶 娑訶。
月天（Candra，月神）真言曰： 南么三曼多勃馱喃 戰捺羅也 娑訶。
諸龍真言曰： 南么三曼多勃馱喃 謎伽設濘曳 娑訶。
難陀（Nanda，歡喜龍王）跋難陀（Upananda，近喜龍王）真言曰： 南么三曼多勃馱喃 難徒缽難捺瑜 娑訶。
這時，毗盧遮那（Vairocana，光明遍照）世尊，歡喜宣說自身教法的證悟，不空成就一切佛菩薩之母，虛空眼明妃真言曰： 南么三曼多勃馱喃 伽伽那嚩啰落吃灑奶 伽伽那糝迷 薩婆睹嗢蘗多 避娑啰三婆吠 入縛羅那謨阿目伽難 娑訶。
再次，薄伽梵（Bhagavan，世尊），爲了止息一切障礙，安住於火生三昧，宣說此大摧障聖者不動（Acala，不動明王）
【English Translation】 English version: Bhi ṣāhā.
The mantra of Śakro devānam indraḥ (King of the Gods) says: Namo samanta buddhānām (Homage to all Buddhas), Śakrāya, Svāhā.
The mantra of Varuna (Lord of Water) Dragon King says: Namo samanta buddhānām, Āpanpataye, Svāhā.
The mantra of Brahmā (The Creator God) says: Namo samanta buddhānām, Prajāpataye, Svāhā.
The mantra of Āditya (The Sun God) says: Namo samanta buddhānām, Ādityāya, Svāhā.
The mantra of Candra (The Moon God) says: Namo samanta buddhānām, Candrāya, Svāhā.
The mantra of all the Nāgas (Dragons) says: Namo samanta buddhānām, Meghasaṃninye, Svāhā.
The mantra of Nanda (Joyful Dragon King) and Upananda (Near Joyful Dragon King) says: Namo samanta buddhānām, Nandopanandayu, Svāhā.
At that time, the Bhagavan Vairocana (The Illuminator), joyfully desired to speak the mantra of the self-teaching traces, the Infallible Siddhi, the mother of all Buddhas and Bodhisattvas, the Akashagarbha (Void-eye) Vidyārājñī (Wisdom Queen): Namo samanta buddhānām, Gaganavara-lakṣaṇe, Gaganasaṃme, Sarva-dudgatā, Bhi-sara-saṃbhave, Jvalana-mukhā, Mukhe-nan, Svāhā.
Again, the Bhagavan, in order to pacify all obstacles, dwells in the Fire-born Samadhi, and speaks of this great obstacle-destroying sage, Acala (Immovable One).
主真言曰。
南么三曼多伐折啰(二合)𧹞(一)戰拏摩訶𡀔灑儜(上二)薩破(二合)吒也(三)𤙖怛啰(二合)迦(四)悍(引)漫(引)(五)
複次降三世真言曰。
南么三曼多伐折啰(二合)𧹞(一)訶訶訶(二)微薩么(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)
諸聲聞真言曰。
南么三曼多勃馱喃(一)系睹缽羅(二合)底(丁以反)也(二)微蘗多羯么涅(入)阇多(三)𤙖(四)
諸緣覺真言曰。
南么三曼多勃馱喃(一)嚩(二)
普一切佛菩薩心真言曰。
南么三曼多勃馱喃(一)薩婆勃馱菩提薩埵(二)訶㗚捺耶(三)寧夜(二合)吠奢你(平)(四)娜么薩婆尾泥(去五)莎訶(六)
普世天等諸心真言曰。
南么三曼多勃馱喃(一)路迦(引)路迦羯啰(引)也(二)薩婆提婆那伽藥吃沙(二合)健達婆阿(上)蘇啰蘗嚕荼緊捺啰摩護啰伽(上)你(三)訶㗚(二合)捺耶(四)寧夜(二合)羯[口*履]灑(二合)也(五)微質怛啰(二合)蘗底(丁以反六)莎訶(七)
一切諸佛真言曰。
南么三曼多勃
【現代漢語翻譯】 現代漢語譯本 主真言曰： 南么三曼多伐折啰（二合，普遍金剛）𧹞（種子字）戰拏摩訶𡀔灑儜（暴怒大忿怒）薩破（二合）吒也（摧伏）𤙖怛啰（二合）迦（怖畏）悍（引）漫（引）。
複次，降三世真言曰： 南么三曼多伐折啰（二合，普遍金剛）𧹞（種子字）訶訶訶（大笑）微薩么（二合）曳（平，驚奇）薩婆怛他（引）揭多微灑也三婆嚩（一切如來境界生）怛囇（二合）路枳也（二合）微若也（三世勝）𤙖若（急呼）莎訶。
諸聲聞真言曰： 南么三曼多勃馱喃（普遍諸佛）系睹缽羅（二合）底（丁以反）也（因緣）微蘗多羯么涅（入）阇多（業盡生）𤙖。
諸緣覺真言曰： 南么三曼多勃馱喃（普遍諸佛）嚩。
普一切佛菩薩心真言曰： 南么三曼多勃馱喃（普遍諸佛）薩婆勃馱菩提薩埵（一切佛菩薩）訶㗚捺耶（心）寧夜（二合）吠奢你（平，進入）娜么薩婆尾泥（去，禮敬一切）莎訶。
普世天等諸心真言曰： 南么三曼多勃馱喃（普遍諸佛）路迦（引）路迦羯啰（引）也（世間光明）薩婆提婆那伽藥吃沙（二合）健達婆阿（上）蘇啰蘗嚕荼緊捺啰摩護啰伽（上）你（一切天龍藥叉乾闥婆阿修羅迦樓羅緊那羅摩睺羅伽等）訶㗚（二合）捺耶（心）寧夜（二合）羯[口*履]灑（二合）也（進入）微質怛啰（二合）蘗底（丁以反，種種行）莎訶。
一切諸佛真言曰： 南么三曼多勃
【English Translation】 English version The principal mantra says: Namo Samanta Vajranam (Homage to all the Vajras) Hūm (seed syllable) Chanda Maha Rosana (Fierce Great Wrathful One) Sphotaya (Shatter) Tramkaka (Terrifying) Hum Hum.
Furthermore, the Trailokyavijaya (Conqueror of the Three Worlds) mantra says: Namo Samanta Vajranam (Homage to all the Vajras) Hūm (seed syllable) Haha Ha (Laughter) Vismaye (Astonishment) Sarva Tathagata Visaya Sambhava (Arising from the realm of all Tathagatas) Trailokya Vijaya (Conqueror of the Three Worlds) Hum Jih (Quickly utter) Svaha.
The mantra of all Shravakas (Voice-Hearers) says: Namo Samanta Buddhanam (Homage to all Buddhas) Hetu Pratitya (Conditioned Arising) Vyatita Karma Nirjata (Free from Karma, Born) Ah.
The mantra of all Pratyekabuddhas (Solitary Buddhas) says: Namo Samanta Buddhanam (Homage to all Buddhas) Vah.
The heart mantra of all Buddhas and Bodhisattvas says: Namo Samanta Buddhanam (Homage to all Buddhas) Sarva Buddha Bodhisattva (All Buddhas and Bodhisattvas) Hridaya (Heart) Nivesani (Entering) Namah Sarva Vidye (Homage to all Knowledge) Svaha.
The heart mantra of all Devas (Gods) and other worldly beings says: Namo Samanta Buddhanam (Homage to all Buddhas) Loka Loka Karaya (Light of the World) Sarva Deva Naga Yaksha Gandharva Asura Garuda Kinnara Mahoraga Adi (All Devas, Nagas, Yakshas, Gandharvas, Asuras, Garudas, Kinnaras, Mahoragas, etc.) Hridaya (Heart) Nivesaya (Entering) Vicitra Gati (Various Paths) Svaha.
The mantra of all Buddhas says: Namo Samanta Budd
馱喃(一)薩婆他(二)微么底(三)微枳啰儜(上)(四)達摩馱啫嗨-每+(臼/工)阇多(五)參參訶(六)莎訶(七)
不可越守護門者真言曰。
南么三曼多勃馱喃(一)訥啰馱(二合)[口*履]沙(二合二)摩訶(引)路灑儜(上三)佉娜也薩鑁(引平)怛他(引)蘗多(引)然矩嚕(四)莎訶(五)
相向守護門者真言曰。
南么三曼多勃馱喃(一)系摩訶缽啰(二合)戰拏(二)阿毗目佉(三)蘗㗚(二合)訶拏(二合)佉娜耶(四)緊質啰(引)也徙(五)三么耶么弩娑么(二合)啰(六)莎訶(七)
結大界真言曰。
南么三曼多勃馱喃(一)薩婆怛羅(二合引)弩蘗帝(二)滿馱也徙瞞(引)(三)摩訶三摩耶嗨-每+(臼/工)阇(去)帝(四)娑么(二合)啰奶(五)阿缽啰(二合)底(丁以反)訶諦(六)馱迦馱迦(七)折啰折啰(八)滿馱滿馱(九)捺奢你膻(十)薩婆怛他(引)蘗多(引)弩壤帝(十一)缽啰(二合)嚩啰達嚨臘馱微若曳(平十二)薄伽(上)嚩底(十三)微矩[口*履]微矩麗(十四)麗魯補口*履莎訶(十六)
菩提真言曰。
南么三曼多勃馱喃(一)阿(上)
【現代漢語翻譯】 現代漢語譯本 馱喃(Dhanam)(一)薩婆他(Sarvatha)(二)微么底(Vimati)(三)微枳啰儜(Vikiranani)(四)達摩馱啫嗨-每+(臼/工)阇多(Dharmadhatu jnata)(五)參參訶(Sam Sam Ha)(六)莎訶(Svaha)(七)
不可越守護門者真言曰：
南么三曼多勃馱喃(Namo Samanta Buddhanam)(一)訥啰馱(二合)[口*履]沙(二合二)(Duradrsa)(二)摩訶(引)路灑儜(上)(Maharosani)(三)佉娜也薩鑁(引平)(Khadaya Sarvam)(四)怛他(引)蘗多(引)(Tathagata)(五)然矩嚕(Ran Kuru)(六)莎訶(Svaha)(七)
相向守護門者真言曰：
南么三曼多勃馱喃(Namo Samanta Buddhanam)(一)系摩訶缽啰(二合)戰拏(Hri Mahaprachanda)(二)阿毗目佉(Abhimukha)(三)蘗㗚(二合)訶拏(二合)(Grhana)(四)佉娜耶(Khadaya)(五)緊質啰(引)也徙(Kimchira Yasti)(六)三么耶么弩娑么(二合)啰(Samaya Manusmara)(七)莎訶(Svaha)(八)
結大界真言曰：
南么三曼多勃馱喃(Namo Samanta Buddhanam)(一)薩婆怛羅(二合引)弩蘗帝(Sarvatranugate)(二)滿馱也徙瞞(引)(Bandhaya Stimam)(三)摩訶三摩耶嗨-每+(臼/工)阇(去)帝(Mahasamaya Jnate)(四)娑么(二合)啰奶(Smarani)(五)阿缽啰(二合)底(丁以反)訶諦(Apratihate)(六)馱迦馱迦(Dhaka Dhaka)(七)折啰折啰(Chala Chala)(八)滿馱滿馱(Bandha Bandha)(九)捺奢你膻(Dasani Sam)(十)薩婆怛他(引)蘗多(引)弩壤帝(Sarva Tathagatanujnate)(十一)缽啰(二合)嚩啰達嚨臘馱微若曳(平)(Pravarada Rudra Vijayi)(十二)薄伽(上)嚩底(Bhagavati)(十三)微矩[口*履]微矩麗(Vikuri Vikuri)(十四)麗魯補口*履(十五)莎訶(Svaha)(十六)
菩提真言曰：
南么三曼多勃馱喃(Namo Samanta Buddhanam)(一)阿(上)(Ah)(二)
【English Translation】 English version Dhanam (One) Sarvatha (Two) Vimati (Three) Vikiranani (Four) Dharmadhatu jnata (Five) Sam Sam Ha (Six) Svaha (Seven)
The mantra for the one who guards the gate and cannot be crossed:
Namo Samanta Buddhanam (One) Duradrsa (Two) Maharosani (Three) Khadaya Sarvam (Four) Tathagata (Five) Ran Kuru (Six) Svaha (Seven)
The mantra for the one who guards the gate face to face:
Namo Samanta Buddhanam (One) Hri Mahaprachanda (Two) Abhimukha (Three) Grhana (Four) Khadaya (Five) Kimchira Yasti (Six) Samaya Manusmara (Seven) Svaha (Eight)
The mantra for establishing the great boundary:
Namo Samanta Buddhanam (One) Sarvatranugate (Two) Bandhaya Stimam (Three) Mahasamaya Jnate (Four) Smarani (Five) Apratihate (Six) Dhaka Dhaka (Seven) Chala Chala (Eight) Bandha Bandha (Nine) Dasani Sam (Ten) Sarva Tathagatanujnate (Eleven) Pravarada Rudra Vijayi (Twelve) Bhagavati (Thirteen) Vikuri Vikuri (Fourteen) Ruru Puri (Fifteen) Svaha (Sixteen)
The Bodhi mantra:
Namo Samanta Buddhanam (One) Ah (Two)
行真言曰。
南么三曼多勃馱喃(一)阿(去)
成菩提真言曰。
南么三曼多勃馱喃(一)暗
涅槃真言曰。
南么三曼多勃馱喃(一)惡
降三世真言曰。
南么三曼多伐折啰(二合)𧹞(一)訶(去)
不動尊真言曰。
南么三曼多伐折啰(二合)𧹞(一)悍
除蓋障真言曰。
南么三曼多勃馱喃(一)阿(去急呼)
觀自在真言曰。
南么三曼多勃馱喃(一)娑(上)
金剛手真言曰。
南么三曼多伐折啰(二合)𧹞(一)嚩(急呼)
妙吉祥真言曰。
南么三曼多勃馱喃瞞
虛空眼真言曰。
南么三曼多勃馱喃(一)嚴(輕呼)
法界真言曰。
南么三曼多勃馱喃(一)㘕
大勤勇真言曰。
南么三曼多勃馱喃(一)欠(平)
水自在真言曰。
南么三曼多勃馱喃(一)髯
多羅尊真言曰。
南么三曼多勃馱喃(一)耽
毗俱胝真言曰。
南么三曼多勃馱喃(一)勃口*履
得大勢真言曰。
南么三曼多勃馱喃(一)參
白處尊真言曰。
南么三曼多勃馱喃(一)半
【現代漢語翻譯】 現代漢語譯本： 行真言曰： 『南么三曼多勃馱喃』（Namas samanta buddhanam，皈命普遍諸佛） 『阿』（Ah） 成菩提真言曰： 『南么三曼多勃馱喃』（Namas samanta buddhanam，皈命普遍諸佛） 『暗』（Am） 涅槃真言曰： 『南么三曼多勃馱喃』（Namas samanta buddhanam，皈命普遍諸佛） 『惡』（Ah） 降三世真言曰： 『南么三曼多伐折啰』（Namas samanta vajranam，皈命普遍金剛） 『𧹞』（Hum） 『訶』（Hah） 不動尊真言曰： 『南么三曼多伐折啰』（Namas samanta vajranam，皈命普遍金剛） 『𧹞』（Hum） 『悍』（Ham） 除蓋障真言曰： 『南么三曼多勃馱喃』（Namas samanta buddhanam，皈命普遍諸佛） 『阿』（Ah） 觀自在真言曰： 『南么三曼多勃馱喃』（Namas samanta buddhanam，皈命普遍諸佛） 『娑』（Sa） 金剛手真言曰： 『南么三曼多伐折啰』（Namas samanta vajranam，皈命普遍金剛） 『𧹞』（Hum） 『嚩』（Va） 妙吉祥真言曰： 『南么三曼多勃馱喃』（Namas samanta buddhanam，皈命普遍諸佛） 『瞞』（Mam） 虛空眼真言曰： 『南么三曼多勃馱喃』（Namas samanta buddhanam，皈命普遍諸佛） 『嚴』（Yam） 法界真言曰： 『南么三曼多勃馱喃』（Namas samanta buddhanam，皈命普遍諸佛） 『㘕』（Hram） 大勤勇真言曰： 『南么三曼多勃馱喃』（Namas samanta buddhanam，皈命普遍諸佛） 『欠』（Kham） 水自在真言曰： 『南么三曼多勃馱喃』（Namas samanta buddhanam，皈命普遍諸佛） 『髯』（Ram） 多羅尊真言曰： 『南么三曼多勃馱喃』（Namas samanta buddhanam，皈命普遍諸佛） 『耽』（Tam） 毗俱胝真言曰： 『南么三曼多勃馱喃』（Namas samanta buddhanam，皈命普遍諸佛） 『勃[口*履]』（Bhrih） 得大勢真言曰： 『南么三曼多勃馱喃』（Namas samanta buddhanam，皈命普遍諸佛） 『參』（Sam） 白處尊真言曰： 『南么三曼多勃馱喃』（Namas samanta buddhanam，皈命普遍諸佛） 『半』（Pam）
【English Translation】 English version: The Mantra of Practice says: 『Namas samanta buddhanam』 (Homage to all Buddhas universally) 『Ah』 (Ah). The Mantra for Attaining Bodhi says: 『Namas samanta buddhanam』 (Homage to all Buddhas universally) 『Am』 (Am). The Mantra of Nirvana says: 『Namas samanta buddhanam』 (Homage to all Buddhas universally) 『Ah』 (Ah). The Mantra of Trailokyavijaya (Conquering the Three Worlds) says: 『Namas samanta vajranam』 (Homage to all Vajras universally) 『Hum』 (Hum) 『Hah』 (Hah). The Mantra of Acala (Immovable One) says: 『Namas samanta vajranam』 (Homage to all Vajras universally) 『Hum』 (Hum) 『Ham』 (Ham). The Mantra for Removing All Obstructions says: 『Namas samanta buddhanam』 (Homage to all Buddhas universally) 『Ah』 (Ah). The Mantra of Avalokiteshvara (The Observer of the World's Sounds) says: 『Namas samanta buddhanam』 (Homage to all Buddhas universally) 『Sa』 (Sa). The Mantra of Vajrapani (The Holder of the Vajra) says: 『Namas samanta vajranam』 (Homage to all Vajras universally) 『Hum』 (Hum) 『Va』 (Va). The Mantra of Manjushri (Gentle Glory) says: 『Namas samanta buddhanam』 (Homage to all Buddhas universally) 『Mam』 (Mam). The Mantra of Akashagarbha (The Womb of Space) says: 『Namas samanta buddhanam』 (Homage to all Buddhas universally) 『Yam』 (Yam). The Mantra of Dharmadhatu (The Realm of Dharma) says: 『Namas samanta buddhanam』 (Homage to all Buddhas universally) 『Hram』 (Hram). The Mantra of Mahavirya (Great Courage) says: 『Namas samanta buddhanam』 (Homage to all Buddhas universally) 『Kham』 (Kham). The Mantra of Jalasvamin (Lord of Water) says: 『Namas samanta buddhanam』 (Homage to all Buddhas universally) 『Ram』 (Ram). The Mantra of Tara (The Savioress) says: 『Namas samanta buddhanam』 (Homage to all Buddhas universally) 『Tam』 (Tam). The Mantra of Bhrikuti (Frowning Brow) says: 『Namas samanta buddhanam』 (Homage to all Buddhas universally) 『Bhrih』 (Bhrih). The Mantra of Mahasthamaprapta (Great Strength Arrived) says: 『Namas samanta buddhanam』 (Homage to all Buddhas universally) 『Sam』 (Sam). The Mantra of Panduravasini (She Who Dwells in White) says: 『Namas samanta buddhanam』 (Homage to all Buddhas universally) 『Pam』 (Pam).
何耶揭哩婆真言曰。
南么三曼多勃馱喃(一)含
耶輸陀羅真言曰。
南么三曼多勃馱喃(一)閻
寶掌真言曰。
南么三曼多勃馱喃(一)參
光網真言曰。
南么三曼多勃馱喃(一)髯
釋迦牟尼真言曰。
南么三曼多勃馱喃(一)婆(上)
三佛頂真言曰。
南么三曼多勃馱喃(一)𤙖吒㘕(二合)
白傘佛頂真言曰。
南么三曼多勃馱喃(一)㘕
勝佛頂真言曰。
南么三曼多勃馱喃(一)苫
最勝佛頂真言曰。
南么三曼多勃馱喃(一)賜
火聚佛頂真言曰。
南么三曼多勃馱喃(一)怛啊-可+(嶙-山)
除障佛頂真言曰。
南么三曼多勃馱喃(一)訶啉(二合)
世明妃真言曰。
南么三曼多勃馱喃(一)耽含半含閻
無能勝真言曰。
南么三曼多勃馱喃(一)𤙖
地神真言曰。
南么三曼多勃馱喃(一)微
髻設尼真言曰。
南么三曼多勃馱喃(一)枳履
鄔波髻設尼真言曰。
南么三曼多勃馱喃(一)你履
質多童子真言曰。
南么三曼多勃馱喃(一)弭
【現代漢語翻譯】 現代漢語譯本： 何耶揭哩婆（Hayagriva，馬頭觀音）真言曰： 南么三曼多勃馱喃（namah samanta buddhanam，歸命普遍諸佛）(一) 含
耶輸陀羅（Yasodhara，釋迦牟尼佛的妻子）真言曰： 南么三曼多勃馱喃（namah samanta buddhanam，歸命普遍諸佛）(一) 閻
寶掌（Ratnapani，菩薩名）真言曰： 南么三曼多勃馱喃（namah samanta buddhanam，歸命普遍諸佛）(一) 參
光網真言曰： 南么三曼多勃馱喃（namah samanta buddhanam，歸命普遍諸佛）(一) 髯
釋迦牟尼（Sakyamuni，佛教創始人）真言曰： 南么三曼多勃馱喃（namah samanta buddhanam，歸命普遍諸佛）(一) 婆(上)
三佛頂真言曰： 南么三曼多勃馱喃（namah samanta buddhanam，歸命普遍諸佛）(一) 𤙖吒㘕(二合)
白傘佛頂真言曰： 南么三曼多勃馱喃（namah samanta buddhanam，歸命普遍諸佛）(一) 㘕
勝佛頂真言曰： 南么三曼多勃馱喃（namah samanta buddhanam，歸命普遍諸佛）(一) 苫
最勝佛頂真言曰： 南么三曼多勃馱喃（namah samanta buddhanam，歸命普遍諸佛）(一) 賜
火聚佛頂真言曰： 南么三曼多勃馱喃（namah samanta buddhanam，歸命普遍諸佛）(一) 怛啊-可+(嶙-山)
除障佛頂真言曰： 南么三曼多勃馱喃（namah samanta buddhanam，歸命普遍諸佛）(一) 訶啉(二合)
世明妃真言曰： 南么三曼多勃馱喃（namah samanta buddhanam，歸命普遍諸佛）(一) 耽含半含閻
無能勝真言曰： 南么三曼多勃馱喃（namah samanta buddhanam，歸命普遍諸佛）(一) 𤙖
地神真言曰： 南么三曼多勃馱喃（namah samanta buddhanam，歸命普遍諸佛）(一) 微
髻設尼（Kesini，守護神）真言曰： 南么三曼多勃馱喃（namah samanta buddhanam，歸命普遍諸佛）(一) 枳履
鄔波髻設尼（Upakesini，守護神）真言曰： 南么三曼多勃馱喃（namah samanta buddhanam，歸命普遍諸佛）(一) 你履
質多童子（Citta，菩薩名）真言曰： 南么三曼多勃馱喃（namah samanta buddhanam，歸命普遍諸佛）(一) 弭
【English Translation】 English version: The mantra of Hayagriva (Horse-headed Avalokitesvara) says: Namah samanta buddhanam (Homage to all Buddhas) (1) Ham
The mantra of Yasodhara (wife of Sakyamuni Buddha) says: Namah samanta buddhanam (Homage to all Buddhas) (1) Yam
The mantra of Ratnapani (Bodhisattva) says: Namah samanta buddhanam (Homage to all Buddhas) (1) Sam
The mantra of Light Net says: Namah samanta buddhanam (Homage to all Buddhas) (1) Ram
The mantra of Sakyamuni (founder of Buddhism) says: Namah samanta buddhanam (Homage to all Buddhas) (1) Bha (upper)
The mantra of the Three Buddha Crowns says: Namah samanta buddhanam (Homage to all Buddhas) (1) Vam trah
The mantra of the White Umbrella Buddha Crown says: Namah samanta buddhanam (Homage to all Buddhas) (1) Trah
The mantra of the Victorious Buddha Crown says: Namah samanta buddhanam (Homage to all Buddhas) (1) Tram
The mantra of the Most Victorious Buddha Crown says: Namah samanta buddhanam (Homage to all Buddhas) (1) Sih
The mantra of the Fire Heap Buddha Crown says: Namah samanta buddhanam (Homage to all Buddhas) (1) Tat [a-ka+(lin-shan)]
The mantra of the Obstacle-Removing Buddha Crown says: Namah samanta buddhanam (Homage to all Buddhas) (1) Hohm
The mantra of the Worldly Bright Consort says: Namah samanta buddhanam (Homage to all Buddhas) (1) Tam ham pam yam
The mantra of the Invincible One says: Namah samanta buddhanam (Homage to all Buddhas) (1) Vam
The mantra of the Earth Goddess says: Namah samanta buddhanam (Homage to all Buddhas) (1) Vi
The mantra of Kesini (Guardian deity) says: Namah samanta buddhanam (Homage to all Buddhas) (1) Kili
The mantra of Upakesini (Guardian deity) says: Namah samanta buddhanam (Homage to all Buddhas) (1) Nili
The mantra of Citta (Bodhisattva) says: Namah samanta buddhanam (Homage to all Buddhas) (1) Mi
履
財慧童子真言曰。
南么三曼多勃馱喃(一)系履
除疑怪真言曰。
南么三曼多勃馱喃(一)訶娑難
施一切眾生無畏真言曰。
南么三曼多勃馱喃(一)啰娑難
除一切惡趣真言曰。
南么三曼多勃馱喃(一)特懵(二合)娑難
哀愍慧真言曰。
南么三曼多勃馱喃(一)微訶娑難
大慈生真言曰。
南么三曼多勃馱喃(一)諂(敕減反)
大悲纏真言曰。
南么三曼多勃馱喃(一)閻
除一切熱惱真言曰。
南么三曼多勃馱喃(一)縊
不思議慧真言曰。
南么三曼多勃馱喃(一)污
寶處真言曰。
南么三曼多勃馱喃(一)難(上)
寶手真言曰。
南么三曼多勃馱喃(一)衫
持地真言曰。
南么三曼多勃馱喃(一)噞
複次真言曰。
南么三曼多勃馱喃(一)髯(輕呼鼻聲)
寶印手真言曰。
南么三曼多勃馱喃(一)泛(普含反)
堅內意真言曰。
南么三曼多勃馱喃(一)𧹞
虛空無垢真言曰。
南么三曼多勃馱喃(一)含
虛空慧真言曰。
南么三曼多勃馱喃(一)
【現代漢語翻譯】 現代漢語譯本 履
財慧童子（Caihui Tongzi）真言曰：
南么三曼多勃馱喃（Namo Samantabuddhanam）（皈命一切諸佛）(一) 系履
除疑怪真言曰：
南么三曼多勃馱喃（Namo Samantabuddhanam）（皈命一切諸佛）(一) 訶娑難
施一切眾生無畏真言曰：
南么三曼多勃馱喃（Namo Samantabuddhanam）（皈命一切諸佛）(一) 啰娑難
除一切惡趣真言曰：
南么三曼多勃馱喃（Namo Samantabuddhanam）（皈命一切諸佛）(一) 特懵(二合)娑難
哀愍慧真言曰：
南么三曼多勃馱喃（Namo Samantabuddhanam）（皈命一切諸佛）(一) 微訶娑難
大慈生真言曰：
南么三曼多勃馱喃（Namo Samantabuddhanam）（皈命一切諸佛）(一) 諂(敕減反)
大悲纏真言曰：
南么三曼多勃馱喃（Namo Samantabuddhanam）（皈命一切諸佛）(一) 閻
除一切熱惱真言曰：
南么三曼多勃馱喃（Namo Samantabuddhanam）（皈命一切諸佛）(一) 縊
不思議慧真言曰：
南么三曼多勃馱喃（Namo Samantabuddhanam）（皈命一切諸佛）(一) 污
寶處真言曰：
南么三曼多勃馱喃（Namo Samantabuddhanam）（皈命一切諸佛）(一) 難(上)
寶手真言曰：
南么三曼多勃馱喃（Namo Samantabuddhanam）（皈命一切諸佛）(一) 衫
持地真言曰：
南么三曼多勃馱喃（Namo Samantabuddhanam）（皈命一切諸佛）(一) 噞
複次真言曰：
南么三曼多勃馱喃（Namo Samantabuddhanam）（皈命一切諸佛）(一) 髯(輕呼鼻聲)
寶印手真言曰：
南么三曼多勃馱喃（Namo Samantabuddhanam）（皈命一切諸佛）(一) 泛(普含反)
堅內意真言曰：
南么三曼多勃馱喃（Namo Samantabuddhanam）（皈命一切諸佛）(一) 𧹞
虛空無垢真言曰：
南么三曼多勃馱喃（Namo Samantabuddhanam）（皈命一切諸佛）(一) 含
虛空慧真言曰：
南么三曼多勃馱喃（Namo Samantabuddhanam）（皈命一切諸佛）(一)
【English Translation】 English version Chapter on Practice
The mantra of the Treasure Wisdom Child (Caihui Tongzi) says:
Namo Samantabuddhanam (Homage to all Buddhas) (1) Hrih
The mantra for dispelling doubts and strange occurrences says:
Namo Samantabuddhanam (Homage to all Buddhas) (1) Hasa Nan
The mantra for bestowing fearlessness upon all sentient beings says:
Namo Samantabuddhanam (Homage to all Buddhas) (1) Rasa Nan
The mantra for eliminating all evil destinies says:
Namo Samantabuddhanam (Homage to all Buddhas) (1) Trat (combined) Sa Nan
The mantra of compassionate wisdom says:
Namo Samantabuddhanam (Homage to all Buddhas) (1) Vi-hasa Nan
The mantra of great loving-kindness arising says:
Namo Samantabuddhanam (Homage to all Buddhas) (1) Chan
The mantra of great compassion enveloping says:
Namo Samantabuddhanam (Homage to all Buddhas) (1) Yam
The mantra for eliminating all heat and vexation says:
Namo Samantabuddhanam (Homage to all Buddhas) (1) Id
The mantra of inconceivable wisdom says:
Namo Samantabuddhanam (Homage to all Buddhas) (1) Vu
The mantra of the treasure place says:
Namo Samantabuddhanam (Homage to all Buddhas) (1) Nan (rising tone)
The mantra of the treasure hand says:
Namo Samantabuddhanam (Homage to all Buddhas) (1) Sham
The mantra of holding the earth says:
Namo Samantabuddhanam (Homage to all Buddhas) (1) Yam
The mantra again says:
Namo Samantabuddhanam (Homage to all Buddhas) (1) Ram (light nasal sound)
The mantra of the treasure seal hand says:
Namo Samantabuddhanam (Homage to all Buddhas) (1) Pam
The mantra of firm inner intention says:
Namo Samantabuddhanam (Homage to all Buddhas) (1) Ya
The mantra of space without defilement says:
Namo Samantabuddhanam (Homage to all Buddhas) (1) Ham
The mantra of space wisdom says:
Namo Samantabuddhanam (Homage to all Buddhas) (1)
𡂰
清凈慧真言曰。
南么三曼多勃馱喃(一)蘗丹(都痕反)
行慧真言曰。
南么三曼多勃馱喃(一)地㘕
安慧真言曰。
南么三曼多勃馱喃(一)𤙖
諸奉教者真言曰。
南么三曼多勃馱喃(一)地室唎(二合)唅沒㘕(二合)
菩薩所說真言曰。
南么三曼多勃馱喃(一)吃沙(二合)拏啰閻劍
凈居天真言曰。
南么三曼多勃馱喃(一)滿弩(輕)啰么(二)達摩三婆(去)嚩微(三)婆(上)嚩迦那(四)三三(五)莎訶
羅剎娑真言曰。
南么三曼多勃馱喃(一)吃㘕(二合)計[口*履]
諸茶吉尼真言曰。
南么三曼多勃馱喃(一)訶(去)唎(二合)訶(上)
諸藥叉女真言曰。
南么三曼多勃馱喃(一)藥吃叉(二合)尾你夜(二合)達[口*履]
諸毗舍遮真言曰。
南么三曼多勃馱喃(一)比旨比旨
諸部多真言曰。
南么三曼多勃馱喃(一)喁縊喁伊(上)懵散寧(去)
諸阿修羅真言曰。
南么三曼多勃馱喃(一)啰吒(知奸反)啰吒(同上)特懵耽沒啰(二合)波啰(二合)
諸摩睺羅伽真言曰。
南么三
【現代漢語翻譯】 現代漢語譯本 清凈慧真言曰： 南么三曼多勃馱喃（Namo Samanta Buddhanam，皈命普遍的諸佛）(一) 蘗丹（都痕反）
行慧真言曰： 南么三曼多勃馱喃（Namo Samanta Buddhanam，皈命普遍的諸佛）(一) 地㘕
安慧真言曰： 南么三曼多勃馱喃（Namo Samanta Buddhanam，皈命普遍的諸佛）(一) 𤙖
諸奉教者真言曰： 南么三曼多勃馱喃（Namo Samanta Buddhanam，皈命普遍的諸佛）(一) 地室唎（二合）唅沒㘕（二合）
菩薩所說真言曰： 南么三曼多勃馱喃（Namo Samanta Buddhanam，皈命普遍的諸佛）(一) 吃沙（二合）拏啰閻劍
凈居天真言曰： 南么三曼多勃馱喃（Namo Samanta Buddhanam，皈命普遍的諸佛）(一) 滿弩（輕）啰么(二) 達摩三婆（去）嚩微(三) 婆（上）嚩迦那(四) 三三(五) 莎訶
羅剎娑真言曰： 南么三曼多勃馱喃（Namo Samanta Buddhanam，皈命普遍的諸佛）(一) 吃㘕（二合）計[口*履]
諸茶吉尼真言曰： 南么三曼多勃馱喃（Namo Samanta Buddhanam，皈命普遍的諸佛）(一) 訶（去）唎（二合）訶（上）
諸藥叉女真言曰： 南么三曼多勃馱喃（Namo Samanta Buddhanam，皈命普遍的諸佛）(一) 藥吃叉（二合）尾你夜（二合）達[口*履]
諸毗舍遮真言曰： 南么三曼多勃馱喃（Namo Samanta Buddhanam，皈命普遍的諸佛）(一) 比旨比旨
諸部多真言曰： 南么三曼多勃馱喃（Namo Samanta Buddhanam，皈命普遍的諸佛）(一) 喁縊喁伊（上）懵散寧（去）
諸阿修羅真言曰： 南么三曼多勃馱喃（Namo Samanta Buddhanam，皈命普遍的諸佛）(一) 啰吒（知奸反）啰吒（同上）特懵耽沒啰（二合）波啰（二合）
諸摩睺羅伽真言曰： 南么三
【English Translation】 English version The Pure Wisdom Dharani says: Namo Samanta Buddhanam (Homage to the Universal Buddhas) (1) Gadan (pronounced Duhen)
The Wisdom of Practice Dharani says: Namo Samanta Buddhanam (Homage to the Universal Buddhas) (1) Di-hlam
The Peaceful Wisdom Dharani says: Namo Samanta Buddhanam (Homage to the Universal Buddhas) (1) Om
The Dharani of Those Who Uphold the Teachings says: Namo Samanta Buddhanam (Homage to the Universal Buddhas) (1) Di-shri-ham-malla
The Dharani Spoken by Bodhisattvas says: Namo Samanta Buddhanam (Homage to the Universal Buddhas) (1) Chik-sha-na-ra-yam-jiam
The Dharani of the Pure Abode Heavens says: Namo Samanta Buddhanam (Homage to the Universal Buddhas) (1) Manu-rama (2) Dharma-sambhava-vi (3) Bhava-kana (4) Sam-sam (5) Svaha
The Rakshasa Dharani says: Namo Samanta Buddhanam (Homage to the Universal Buddhas) (1) Chik-hlam-ki-[mouth*li]
The Dharani of the Dakinis says: Namo Samanta Buddhanam (Homage to the Universal Buddhas) (1) Ha-ri-ha
The Dharani of the Yaksha Women says: Namo Samanta Buddhanam (Homage to the Universal Buddhas) (1) Yaksha-vidya-dhri
The Dharani of the Pisacas says: Namo Samanta Buddhanam (Homage to the Universal Buddhas) (1) Bi-zhi-bi-zhi
The Dharani of the Bhutas says: Namo Samanta Buddhanam (Homage to the Universal Buddhas) (1) Yom-idi-yom-i-mung-san-ning
The Dharani of the Asuras says: Namo Samanta Buddhanam (Homage to the Universal Buddhas) (1) Rata-rata-tamm-dam-malla-para
The Dharani of the Mahoragas says: Namo Samanta
曼多勃馱喃(一)蘗啰藍蘗羅藍
諸緊那羅真言曰。
南么三曼多勃馱喃(一)訶(上)散難微訶(上)散難
諸人真言曰。
南么三曼多勃馱喃(一)壹車(去)缽㘕(二)么弩(輕)么曳迷(三)莎訶
秘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。
大毗盧遮那成佛神變加持經卷第二 大正藏第 18 冊 No. 0848 大毗盧遮那成佛神變加持經
大毗盧遮那成佛神變加持經卷第三
大唐天竺三藏善無畏共沙門一行譯
世間成就品第五
爾時世尊復告執金剛秘密主而說偈言。
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 初字菩提心 第二名為聲 句想為本尊 而於自處作 第二句當知 即諸佛勝句 行者觀住彼 極圓凈月輪 于中諦誠想 諸字如次第 中置字句等 而想凈其命 命者所謂風 念隨出入息 彼等凈除已 作先持誦法 善住真言者 次一月唸誦 行者前方便 一一句通達 諸佛大名稱 說此先受持 次當隨所有 奉涂
【現代漢語翻譯】 現代漢語譯本 曼多勃馱喃(Manto Bodhanam)(所有佛陀) 蘗啰藍蘗羅藍
諸緊那羅（Kinnara）真言曰：
南么三曼多勃馱喃(Namah Samanta Buddhanam)(皈命普遍的諸佛) 訶(上)散難微訶(上)散難
諸人真言曰：
南么三曼多勃馱喃(Namah Samanta Buddhanam)(皈命普遍的諸佛) 壹車(去)缽㘕(二)么弩(輕)么曳迷(三)莎訶
秘密主，所有這些真言我已經宣說了。其中一切真言的心髓，你應當仔細聽好。所謂的阿字門，唸誦這個是一切真言的心髓，最為無上。這是一切真言所依止之處，對於這個真言能夠獲得決定。
《大毗盧遮那成佛神變加持經》卷第二 大正藏第18冊 No. 0848 《大毗盧遮那成佛神變加持經》
《大毗盧遮那成佛神變加持經》卷第三
大唐天竺三藏善無畏共沙門一行譯
世間成就品第五
爾時，世尊再次告訴執金剛秘密主，並說了以下偈頌：
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(Laksha)(十萬)。 初字菩提心，第二名為聲。 句想為本尊，而於自處作。 第二句當知，即諸佛勝句。 行者觀住彼，極圓凈月輪。 于中諦誠想，諸字如次第。 中置字句等，而想凈其命。 命者所謂風，念隨出入息。 彼等凈除已，作先持誦法。 善住真言者，次一月唸誦。 行者前方便，一句一句通達。 諸佛大名稱，說此先受持。 次當隨所有，奉涂
【English Translation】 English version Manto Bodhanam (To all Buddhas) Gya Lam Gya Lam
The Kinnara (a celestial musician) mantra says:
Namah Samanta Buddhanam (Homage to all universal Buddhas) Ha San Nan Wei Ha San Nan
The human mantra says:
Namah Samanta Buddhanam (Homage to all universal Buddhas) Yi Che Bo Lan Ma Nu Ma Ye Mi Soha
Secret Lord, I have already proclaimed all these mantras. Among them, you should listen carefully to the essence of all mantras. The so-called 'A' syllable gate, reciting this is the essence of all mantras, the most supreme. This is where all mantras reside, and one can attain certainty regarding this mantra.
Mahavairocana Sutra of Enlightenment through Supernatural Power and Blessing, Volume 2 Taisho Tripitaka Volume 18, No. 0848, Mahavairocana Sutra of Enlightenment through Supernatural Power and Blessing
Mahavairocana Sutra of Enlightenment through Supernatural Power and Blessing, Volume 3
Translated by Tripitaka Master Śubhakarasiṃha of the Great Tang Dynasty, together with the śrāmaṇa (monk) Yi Xing
Chapter 5: Worldly Accomplishment
At that time, the World Honored One again told Vajrapani, the Secret Lord, and spoke the following verses:
Like the mantra teachings, accomplish that fruit. Let each syllable correspond, and each phrase likewise. Recite with mindful thought, dwelling well for one laksha (100,000). The first syllable is Bodhicitta (the mind of enlightenment), the second is called sound. Imagine the phrase as the principal deity, and create it within yourself. Know that the second phrase is the supreme phrase of all Buddhas. The practitioner contemplates and dwells on that, the extremely round and pure moon disc. Within it, sincerely imagine the syllables in order. Place syllables and phrases in the center, and imagine purifying your life. Life is like the wind, mind follows the in and out breaths. Having purified them, perform the preliminary recitation method. One who dwells well in the mantra, then recites for one month. The practitioner's preliminary practice, understands each and every phrase. The great names of all Buddhas, speak this and first receive and hold it. Then, according to what is available, offer and anoint.
香花等 為成正覺故 迴向自菩提 如是于兩月 真言當無畏 次滿此月已 行者入持誦 山峰或牛欄 及諸河潬等 四衢道一室 神室大天室 彼漫茶羅處 悉如金剛宮 是處而結護 行者作成就 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 諸佛兩足尊 宣說于彼果 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
悉地出現品第六
爾時世尊。復觀諸大眾會。為欲滿足一切愿故。復說三世無量門決定智圓滿法句。
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 于長恒時殊勝進 隨念施與無上果 譬如一切趣宮室 雖依虛空無著行 此清凈法亦如是 三有無餘清凈生 昔勝生嚴修此故 得有一切如來行 非他句有難可得 作世遍明如世尊 說極清凈修行法 深廣無盡離分別
爾時毗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。歡喜踴躍得安樂住。如是說已諸執金剛
【現代漢語翻譯】 現代漢語譯本 香花等 爲了成就正覺，迴向自身的菩提（覺悟）。 這樣持續兩個月，真言將帶來無畏。 滿了這兩個月后，修行者開始持誦。 在山峰或牛欄，以及各種河灘等處， 四通八達的道路、單獨的房間、神室、大天室， 在那些曼茶羅（壇城）之處，都如同金剛宮殿。 在這些地方結界守護，修行者將成就。 就在半夜時分，或在日出之時， 智者應當知道，有這樣的景象出現： 聽到𤙖（hōng）的聲音或鼓聲，或者發生地震動， 以及聽到虛空中，有令人愉悅的言辭。 應當知道這樣的景象，代表一切悉地（成就）都如意。 諸佛兩足尊（佛陀），宣說了那樣的果報。 安住于這個真言的修行，必定能夠成佛。 應該對一切種類，常常唸誦持真言。 古佛大仙說過，所以應當憶念。
悉地出現品第六
這時，世尊（釋迦牟尼佛）再次觀察諸大眾會，爲了滿足一切願望，再次宣說了三世無量門決定智圓滿法句。
虛空沒有污垢，沒有自性，能夠授予種種巧妙的智慧。 由於其本性常常是空性的，所以緣起甚深，難以看見。 在長久的時間裡殊勝精進，隨念施與無上的果報。 譬如一切前往宮室，雖然依靠虛空而無所執著地行走。 這清凈的法也是這樣，三有（欲界、色界、無色界）無餘地清凈產生。 過去勝生（佛陀前世）嚴謹地修持這個，所以得到一切如來的行為。 不是其他言句所能輕易得到的，能夠照亮世界如同世尊（釋迦牟尼佛）。 宣說極其清凈的修行方法，深廣無盡，遠離分別。
這時，毗盧遮那（Vairocana）世尊說完這個偈頌后，觀察金剛手（Vajrapani）等諸大眾會，告訴執金剛（Vajradhara）說：『善男子，你們各自應當顯現法界神力悉地流出的語句。如果諸眾生見到這樣的法，歡喜踴躍，得到安樂的住處。』 這樣說完后，諸執金剛（Vajradhara）。
【English Translation】 English version Fragrant flowers, etc. For the sake of attaining perfect enlightenment, dedicate to one's own Bodhi (enlightenment). Continue in this way for two months, and the mantra will bring fearlessness. After these two months are complete, the practitioner begins recitation. At mountain peaks or cow pens, and various riverbanks, etc., Crossroads, solitary rooms, shrines, great deva (god) rooms, Those places of Mandala (sacred circles), are all like Vajra (diamond) palaces. In these places establish protective boundaries, and the practitioner will achieve accomplishment. Right at midnight, or at sunrise, The wise should know that such signs appear: Hearing the sound of 𤙖 (hōng) or the sound of drums, or an earthquake, And hearing pleasant words in the empty sky. One should know that such signs represent all Siddhis (accomplishments) being as desired. The Two-Footed Venerable Ones (Buddhas) proclaimed such a result. Dwelling in this mantra practice, one will certainly attain Buddhahood. One should constantly recite and hold this mantra for all kinds of beings. The ancient Buddhas and great immortals have said this, so one should remember it.
Chapter Six: Appearance of Siddhi
At that time, the World Honored One (Shakyamuni Buddha) again observed the assembly of the great multitude, and for the sake of fulfilling all wishes, again proclaimed the Dharma phrases of the immeasurable doors of the three times, the decisive wisdom, and perfect fulfillment.
Space is without defilement, without self-nature, able to bestow various skillful wisdoms. Because its inherent nature is always emptiness, the arising of conditions is very deep and difficult to see. With excellent progress over a long period of time, it bestows the supreme fruit according to one's thoughts. Just as all who go to palaces, though relying on space, walk without attachment. This pure Dharma is also like this, the three realms (desire realm, form realm, formless realm) are born purely without remainder. In the past, Supreme Birth (Buddha's past life) diligently cultivated this, so he obtained all the actions of the Tathagatas (Buddhas). It is not easily obtained by other phrases, able to illuminate the world like the World Honored One (Shakyamuni Buddha). It speaks of the extremely pure practice method, deep, vast, and endless, free from discrimination.
At that time, the World Honored One Vairocana (Vairocana) having spoken this verse, observed the assembly of the great multitude such as Vajrapani (Vajrapani), and said to Vajradhara (Vajradhara): 'Good men, each of you should manifest the phrases flowing forth from the Siddhi of the Dharma realm's divine power. If all beings see such Dharma, they will rejoice, leap for joy, and attain a dwelling of peace and happiness.' Having said this, all the Vajradharas (Vajradhara).
。為毗盧遮那世尊。作禮。如是法主依所教敕復請佛言。惟愿世尊哀愍我等。示現悉地流出句何以故。于尊者薄伽梵前。而自宣示所通達法。非是所宜。善哉世尊。惟愿利益安樂未來眾生故。時薄伽梵毗盧遮那。告一切諸執金剛言。善哉善哉善男子。如來所說法毗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。無有慳吝。住于調伏。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。好行惠舍。心無怖畏。勤修真言行法。通達真言實義。常樂坐禪。樂作成就。秘密主譬如欲界。有自在悅滿意明。乃至一切欲處天子。於此迷醉。出衆妙雜類戲笑。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。授與凈居諸天。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
【現代漢語翻譯】 現代漢語譯本 我向毗盧遮那（Vairocana）世尊頂禮。法會的主持者遵照教誨，再次向佛陀請示道：『惟愿世尊慈悲憐憫我們，請您開示悉地（Siddhi，成就）流出的法句。』因為在尊貴的薄伽梵（Bhagavan，世尊）面前，自己宣講所通達的佛法，是不適宜的。善哉，世尊！爲了利益和安樂未來的眾生，請您開示吧！』 這時，薄伽梵毗盧遮那告訴所有的執金剛（Vajrapani，金剛手菩薩）說：『善哉！善哉！善男子！如來所說的佛法和毗奈耶（Vinaya，戒律）讚歎一種法，那就是『有羞』。如果『有羞』的善男子、善女人，見到這樣的佛法，會迅速產生兩種結果：不做不應該做的事情，受到大眾的稱讚。 『還有兩種結果：使未到達的境界得以到達，能夠與佛菩薩同處。還有兩種結果：安住于尸羅（Śīla，戒律），得生於人天善道。善哉！仔細聽，好好思考！我將宣說真言成就流出的相應法句。修習菩提的諸位菩薩，如果修習這些流出相應句和真言法門，將迅速獲得真言悉地（成就）。』 『如果修行者見到曼茶羅（Mandala，壇城），得到上師的認可，成就真實之語，發起菩提心，深信慈悲，沒有慳吝之心，安住于調伏，能夠善於分辨從因緣所生的事物，受持禁戒，善於安住于各種學處，具備巧妙的方便，勇猛精進，知道時機和非時機，樂於行佈施，心中沒有怖畏，勤奮地修習真言行法，通達真言的真實意義，常常喜歡坐禪，樂於成就。』 『秘密主（Guhyapati，金剛手菩薩的別名）！譬如欲界，有自在悅滿意明，乃至一切欲處天子，沉迷於此，展現各種美妙的雜類嬉笑，以及顯現種種雜類受用，普遍地受用，授予自己所變化的他化自在天等，自己也受用這些。』 『又，善男子！如摩醯首羅天（Maheśvara，大自在天），有殊勝的意生明，能夠為三千大千世界的眾生帶來利益，化現一切受用，普遍地受用，授予凈居諸天，自己也受用這些。又如幻術真言，能顯現種種園林人物。如阿修羅（Asura，非天）真言，能顯現幻化的事物。
【English Translation】 English version I pay homage to the Bhagavan Vairocana (The Illuminator) . The Dharma host, following the instructions, requested the Buddha again, saying, 'May the World-Honored One have compassion on us and reveal the Siddhi (Accomplishment) outflowing phrases.' Because it is not appropriate to proclaim the Dharma one has attained before the venerable Bhagavan (The Blessed One). Excellent, World-Honored One! For the benefit and happiness of future beings, please reveal it!' At this time, the Bhagavan Vairocana told all the Vajrapanis (The Holder of the Thunderbolt) , 'Excellent! Excellent! Good men! The Dharma and Vinaya (Discipline) spoken by the Tathagata (Thus Come One) praise one Dharma, which is 'having shame'. If a good man or good woman who 'has shame' sees such Dharma, two results will quickly arise: not doing what should not be done, and being praised by the masses.' 'There are also two results: enabling the unattained realm to be attained, and being able to dwell with the Buddhas and Bodhisattvas. There are also two results: abiding in Śīla (Morality), and being born in the human and heavenly realms. Excellent! Listen carefully and contemplate well! I will proclaim the corresponding phrases of Mantra accomplishment outflow. If the Bodhisattvas who cultivate Bodhi (Enlightenment) practice these outflowing corresponding phrases and Mantra doors, they will quickly obtain Mantra Siddhi (Accomplishment) in them.' 'If a practitioner sees the Mandala (Sacred Circle), is approved by the Guru, accomplishes true speech, generates the Bodhicitta (Mind of Enlightenment), deeply believes in compassion, has no stinginess, abides in taming, is good at distinguishing things arising from conditions, upholds the precepts, dwells well in various learning places, possesses skillful means, is courageous and vigorous, knows the timing and non-timing, is happy to practice giving, has no fear in the heart, diligently cultivates the Mantra practice, understands the true meaning of Mantra, and always enjoys meditation and accomplishment.' 'Secret Lord (Guhyapati, another name for Vajrapani)! For example, in the desire realm, there is the clear light of joy and satisfaction, and even all the heavenly beings in the desire realm are intoxicated by this, displaying various wonderful miscellaneous laughter and showing various miscellaneous enjoyments, universally enjoying them, and granting them to the Paranirmitavasavartin (Heaven of Enjoying Things Created by Others) and others transformed by themselves, and they themselves also enjoy them.' 'Also, good men! Like Maheśvara (The Great Lord), who has the supreme mind-born light, which can bring benefits to the beings of the three thousand great thousand worlds, transforming all enjoyments, universally enjoying them, and granting them to the Śuddhāvāsa (Pure Abodes) heavens, and they themselves also enjoy them. Also, like illusionary Mantra, it can manifest various gardens and figures. Like the Asura (Demigod) Mantra, it can manifest illusory things.'
。如世咒術。攝毒及寒熱等。摩怛哩神真言。能作眾生疾疫災厲。及世間咒術。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。不于持誦者處而有可得。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。
爾時世尊。覆住三世無礙力依如來加持不思議力依。莊嚴清凈藏三昧。即時世尊。從三摩缽底中。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。
南么薩婆怛他(引)蘗帝口*驃微濕嚩(二合)目契弊(毗也反二)薩婆他(三)阿阿(引)闇惡(四)
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。
奇哉真言行 能具廣大智 若遍佈此者 成佛兩足尊 是故勤精進 于諸佛語心 常作無間修 凈心離於我 爾時薄伽梵 復說此法句 于正等覺心 而作成就者 于園苑僧坊 若在巖窟中 或意所樂處
【現代漢語翻譯】 現代漢語譯本： 就像世間的咒術，能夠攝伏毒物以及寒熱等疾病。摩怛哩神（Mātṛ，意為母神）的真言，能夠引發眾生的疾病和災難，也能像世間的咒術一樣，攝除各種毒物以及寒熱等疾病，甚至能將熾熱的火焰轉化為清涼。因此，善男子，應當相信這種流出句真言的威德。這種真言的威德，並非從真言本身產生，也不會進入眾生體內，也不是持誦者自身所能擁有的。善男子，這是真言加持的力量，自然而然產生的，沒有任何阻礙。因為它在過去、現在、未來三時中都不會改變，是甚深不可思議的因緣所生之理。所以，善男子，應當隨順通達這種不可思議的法性，常時不斷絕真言之道。
這時，世尊安住於三世無礙力所依，如來加持不可思議力所依，莊嚴清凈藏三昧之中。隨即，世尊從三摩缽底（Samāpatti，意為等至，一種禪定狀態）中，發出無盡界無盡語表，依法界力無等力正等覺的信解，以一種聲音從四個方向流出，普遍充滿整個法界，與虛空一樣，無所不至。真言是：
南么薩婆怛他(引)蘗帝口*驃微濕嚩(二合)目契弊(毗也反二)薩婆他(三)阿阿(引)闇惡(四)
正等覺之心，從這裡普遍流出。隨即，一切法界的各種聲音，都從正等覺的標誌之音中發出。諸位菩薩聽到這些聲音后，獲得了前所未有的開敷眼，發出了微妙的言音，在一切智離熱者（指佛陀）面前，說了以下偈頌：
奇哉真言行，能具廣大智，若遍佈此者，成佛兩足尊。是故勤精進，于諸佛語心，常作無間修，凈心離於我。
這時，薄伽梵（Bhagavan，意為世尊）又說了這段法句：
對於正等覺之心，而作成就者，于園苑僧坊，若在巖窟中，或意所樂處，
【English Translation】 English version: Just like worldly spells, which can subdue poisons and diseases such as cold and heat. The mantra of the Mātṛ (meaning 'mother goddess') can cause diseases and calamities to sentient beings, and like worldly spells, it can also subdue various poisons and diseases such as cold and heat, and even transform blazing fire into coolness. Therefore, good son, you should believe in the power and virtue of this outflowing mantra. This power and virtue of the mantra does not arise from the mantra itself, nor does it enter the bodies of sentient beings, nor can it be obtained by the one who recites it. Good son, it is the power of the mantra's blessing that arises naturally, without any obstruction. Because it does not change in the three times of past, present, and future, it is the principle of profound and inconceivable conditioned arising. Therefore, good son, you should follow and understand this inconceivable nature of Dharma, and constantly and continuously practice the path of mantra.
At that time, the World Honored One dwelt in the reliance on the unobstructed power of the three times, the reliance on the inconceivable power of the Tathagata's blessing, in the Samadhi of the adorned pure treasury. Immediately, the World Honored One, from within the Samāpatti (meaning 'perfect concentration'), emitted endless realms and endless expressions of speech, relying on the power of the Dharmadhatu, the unequaled power, and the perfect enlightenment of faith and understanding, with one voice flowing out in four directions, universally filling the entire Dharmadhatu, like space, reaching everywhere. The mantra is:
Namah sarva tathāgatebhyo vishvamukhebhyaḥ sarvathā ā ā ām ah
The heart of perfect enlightenment flows out universally from here. Immediately, all the sounds of the entire Dharmadhatu emanated from the sound of the emblem of perfect enlightenment. When the Bodhisattvas heard these sounds, they obtained unprecedented opening eyes, and emitted subtle sounds, and spoke the following verses before the All-Knowing One, the one free from heat (referring to the Buddha):
Wonderful is the practice of mantra, able to possess vast wisdom, if one spreads this everywhere, one becomes the Buddha, the two-footed honored one. Therefore, diligently strive forward, in the hearts of all Buddhas' words, constantly practice without interruption, purify the heart and be free from self.
At that time, the Bhagavan (meaning 'World Honored One') again spoke this phrase of Dharma:
For those who accomplish the heart of perfect enlightenment, in gardens and monasteries, whether in caves, or in places pleasing to the mind,
觀彼菩提心 乃至初安住 不生疑慮意 隨取彼一心 以心置於心 證於極凈句 無垢安不動 不分別如鏡 現前甚微細 若彼常觀察 修習而相應 乃至本所尊 自身像皆現 第二正覺句 于鏡漫茶羅 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 于彼中思惟 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 次於第二月 奉涂香華等 而以作饒益 種種眾生類 又復於他月 捨棄諸利養 時彼于瑜伽 思惟而自在 愿一切無障 安樂諸群生 樂欲成如來 所稱讚圓果 或滿足一切 有情眾希愿 應理無障蓋 而生是攀緣 傍生相啖食 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 當愿速除滅 以我功德故 及余無量門 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 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
於是薄伽梵。即于爾時說虛空等力虛空藏轉明妃曰。
南么薩婆怛他(引)檗帝[口*驃]
【現代漢語翻譯】 現代漢語譯本 觀想那菩提心（Bodhi-citta，覺悟之心）， 乃至最初安住的階段，心中不生起任何疑慮。 隨順地專注于那唯一的心，以心安住於心。 證悟到極其清凈的境界，無垢無染，安穩不動。 不作分別，如同明鏡一般，顯現出極其微妙的境界。 如果能夠經常觀察，通過修習而與之相應， 乃至本尊（Iṣṭa-deva，個人崇拜的神祇）的自身形象都會顯現。 第二正覺的境界，在於鏡子曼茶羅（Maṇḍala，壇城）中， 如同大蓮花王座一般，深邃地安住在三昧（Samādhi，禪定）之中。 總持（Dhāraṇī，陀羅尼）髮髻為冠，周圍環繞著無量的光明。 遠離虛妄的執著和分別，其本性寂靜如同虛空。 在那其中進行思惟，進行攝心的意念誦持。 一個月修習等引（Samāhita，專注），持誦圓滿一百萬遍。 這是最初一個月的持真言（Mantra，咒語）法則。 接下來在第二個月，奉獻涂香、鮮花等供品， 以此來饒益種種眾生。 又在其他的月份里，捨棄各種利益和供養， 這時，他在瑜伽（Yoga，結合）中，思惟而得自在。 愿一切眾生沒有障礙，安樂自在， 歡喜渴望成就如來（Tathāgata，佛）所稱讚的圓滿果位。 或者滿足一切有情眾生的希愿， 合乎道理，沒有障礙和覆蓋，而生起這樣的攀緣。 愿旁生互相啖食的痛苦永遠消除， 常令諸鬼界飲食皆得充滿。 地獄中受苦的眾生，種種的楚毒， 當愿迅速消除滅盡，以我的功德力故。 以及其餘無量的法門，數數地用心思惟， 發起廣大的悲憫之心，以三種加持的語句， 想念於一切眾生，心中誦持真言。 以我的功德力，如來的加持力， 以及法界（Dharma-dhātu，法界）的力量，周遍一切眾生界。 所有念頭所求的義利，都能夠饒益他們。 他們一切如理的所念，都能夠成就。
於是薄伽梵（Bhagavān，世尊）。即于爾時說虛空等力虛空藏轉明妃曰：
南么薩婆怛他(引)檗帝[口*驃]
【English Translation】 English version Contemplate that Bodhi-citta (the mind of enlightenment), Even to the initial stage of abiding, without generating any doubt in the mind. Follow and focus on that one mind, placing mind upon mind. Attain the extremely pure state, stainless and unwavering. Without making distinctions, like a clear mirror, revealing extremely subtle realms. If one constantly observes, cultivating and resonating with it, Even the form of the Iṣṭa-deva (personal deity) will appear. The second state of perfect enlightenment, in the mirror Maṇḍala (sacred circle), Like a great lotus throne, deeply abiding in Samādhi (meditative absorption). With the Dhāraṇī (mantric incantation) as a crown on the hair knot, surrounded by immeasurable light. Free from false attachments and discriminations, its nature is as silent as the void. Within that, contemplate, engaging in mind-focusing recitation. For one month, practice Samāhita (concentration), completing one hundred thousand recitations. This is the rule for the first month of holding the Mantra (sacred utterance). Then in the second month, offer scented oils, flowers, and other offerings, To benefit all kinds of beings. And in other months, relinquish all benefits and offerings, At this time, in Yoga (union), he contemplates and becomes free. May all beings be without obstacles, peaceful and happy, Joyfully desiring to achieve the perfect fruit praised by the Tathāgata (Buddha). Or fulfilling the wishes of all sentient beings, Reasonably, without obstacles or coverings, generating such aspirations. May the suffering of mutual consumption among animals be forever eliminated, Always filling the ghost realm with food and drink. The suffering beings in hell, all kinds of torments, May they be quickly extinguished, by the power of my merit. And countless other Dharma (teachings) doors, repeatedly contemplate with the mind, Generate great compassion, with the three empowering phrases, Think of all beings, reciting the Mantra in the heart. By the power of my merit, the empowering power of the Tathāgata, And the power of the Dharma-dhātu (realm of reality), pervading all realms of beings. All thoughts seeking benefit and welfare, may they all be beneficial. May all their reasonable thoughts be accomplished.
Then the Bhagavān (Blessed One). At that time, he spoke the Dhāraṇī of the Ākāśagarbha (space-treasury) with the power of space:
南么薩婆怛他(引)檗帝[口*驃]
(毗庾反一)微濕嚩(二合)目契弊(毗也反二)薩婆他(三)欠(四)嗢弩蘗帝薩叵(二合)啰系門(五)伽伽娜劍(六)莎訶(七)
持此三轉。隨彼所生。善愿皆亦成就。
行人于滿月 次入作持誦 山峰牛欄中 寒林或河洲 四衢獨樹下 忙怛哩天室 一切金剛色 嚴凈同金剛 彼中諸障者 攝伏心迷亂 四方相周匝 一門及通道 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 慇勤畫隅角 輸羅焰光印 中妙金剛座 方位正相直 其上大蓮華 八葉須蕊敷 當結金剛手 金剛之慧印 稽首一切佛 數數堅誓願 應護持是處 及凈諸藥物 於此夜持誦 清凈無障礙 或於中夜分 或於日出時 彼藥物當轉 圓光普暉焰 真言者自取 游步于大空 住壽大威德 于生死自在 行於世界頂 現種種色身 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
秘密主。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
【現代漢語翻譯】 現代漢語譯本 微濕嚩(二合)(Vishva，一切)目契弊(毗也反二)(mukhebhya，從口中)薩婆他(三)(sarvatha，在一切方面)欠(四)(kham，空)嗢弩蘗帝薩叵(二合)啰系門(五)(udgate sphara kshaman，升起並擴充套件)伽伽娜劍(六)(gagana kham，虛空)莎訶(七)(svaha，圓滿)。 持誦此咒三遍，隨其所愿，一切善愿皆可成就。 修行者應在滿月之夜，進入道場進行持誦。 道場可設在山峰、牛欄中、寒林或河洲。 也可在四衢路口、獨樹下、忙怛哩(Matr，母)天室。 一切佈置皆如金剛般莊嚴清凈，如同金剛界。 其中一切障礙者，皆被攝伏，心識迷亂。 四方佈置周匝，設一門及通道。 金剛互相連線，與金剛結相應。 每道門有二守護，不可逾越，彼此相對。 守護者擬手向上指，硃紅眼睛，奮怒之形。 在隅角慇勤繪製，輸羅(sura，天神)焰光之印。 中央是美妙的金剛座，方位正對。 其上是大蓮花，八葉須蕊綻放。 應當結金剛手印，以及金剛慧印。 稽首禮敬一切佛，數數發堅固誓願。 應守護此地，並凈化各種藥物。 於此夜持誦，清凈無障礙。 或於中夜時分，或於日出之時。 那些藥物將會轉變，圓光普照，光焰熾盛。 持真言者自取藥物，游步于大空中。 住世長壽，具大威德，于生死中得自在。 行走於世界之頂，顯現種種色身。 具德吉祥之人，輾轉互相供養。 真言所成就之物，這便稱為悉地(siddhi，成就)。 以分別藥物，成就無分別之境界。 秘密主，一切世界諸現在等如來應正等覺，通達方便波羅蜜(upaya-paramita，善巧方便)。彼如來知曉一切分別的本性是空。以方便波羅蜜之力，于無為之境，以有為之法作為表象，輾轉相應，爲了眾生，示現遍於法界，令眾生得見佛法。
【English Translation】 English version Vishva (All) mukhebhya (From the mouths) sarvatha (In all ways) kham (Space) udgate sphara kshaman (Rising and expanding) gagana kham (Space of the sky) svaha (Completion). Recite this mantra three times, and according to their wishes, all good wishes will be fulfilled. The practitioner should enter the mandala on the night of the full moon to perform the recitation. The mandala can be set up on a mountain peak, in a cow pen, in a cold forest, or on a riverbank. It can also be at a crossroads, under a solitary tree, or in the chamber of the Matr (Mothers). All arrangements should be as majestic and pure as a vajra, like the Vajra realm. All obstacles within will be subdued, and their minds will be confused. The arrangement is circular in all directions, with one gate and passage. Vajras are interconnected, corresponding to the vajra knot. Each gate has two guardians, insurmountable and facing each other. The guardians point upwards with their hands, with red eyes and a furious form. Draw diligently in the corners, the symbol of the Sura (Deities) flame light. In the center is the wonderful vajra seat, facing the correct direction. Above it is a large lotus flower, with eight leaves, filaments, and stamens blooming. One should form the Vajra Hand mudra and the Vajra Wisdom mudra. Bow and pay homage to all Buddhas, repeatedly making firm vows. One should protect this place and purify all medicines. Recite on this night, pure and without obstacles. Either at midnight or at sunrise. Those medicines will transform, with a round light shining everywhere, and flames blazing. The mantra holder takes the medicine and wanders in the great sky. Living long and possessing great power, one is free in birth and death. Walking on the top of the world, manifesting various forms. Those with virtue and auspiciousness offer to each other in turn. The object accomplished by the mantra is called siddhi (accomplishment). By distinguishing medicines, one achieves the state of non-discrimination. Secret Lord, all the Thus Come Ones, worthy and perfectly enlightened ones, in all worlds, understand the upaya-paramita (skillful means). Those Thus Come Ones know that the nature of all distinctions is emptiness. By the power of upaya-paramita, in the realm of non-action, they use the method of action as a representation, corresponding in turn, and for the sake of sentient beings, they manifest throughout the Dharma realm, enabling sentient beings to see the Dharma.
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。于無量劫勤求。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。複次秘密主。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。秘密主若具方便。善男子善女人。隨所樂求而有所作。彼唯心自在而得成就。秘密主諸樂欲因果者。秘密主非彼愚夫。能知真言諸真言相。何以故。
說因非作者 彼果則不生 此因因尚空 云何而有果 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
爾時金剛手白佛言。世尊惟愿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。世尊告執金剛秘密主言。善哉善哉秘密主。汝復善哉。能問如來如是義。汝當諦聽善思念之。吾今演說。秘密主言。如是世尊愿樂欲聞。佛告秘密主。以阿字門而作成就。若在僧
所住處。若山窟中。或於凈室。以阿字遍佈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。或余聖天現前。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。心清凈。身清凈。置於耳上持之。當得耳根清凈。以阿字門作出入息。三時思惟。行者爾時能持。壽命長劫住世。愿啰阇等之所愛敬。即以訶字門作所應度者。授與缽頭摩華。自持商佉而互相觀。即生歡喜。
爾時毗盧遮那世尊。復觀一切大會。告執金剛秘密主言。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。一切希愿皆悉滿足。具種種業。利益無量眾生。汝當諦聽善思念之。吾今演說。秘密主云何行舞。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。
行者如次第 先作自真實 如前依法住 正思念如來 阿字為自體 並置大空點 端嚴遍金色 四角金剛標 于彼中思念 一切處尊佛 是諸正等覺 說自真實相 修行不疑慮 自真實相生 當得為世間 一切眾利樂 具廣大
【現代漢語翻譯】 現代漢語譯本：所居住的地方，如果在山洞中，或者在乾淨的房間里，用『阿』字（A字，梵文字母，此處指種子字）遍佈身體的各個部位，這時念誦三洛叉（laksha，十萬）。然後在滿月時，用自己所有的一切來供養，乃至普賢菩薩（Samantabhadra），文殊師利（Manjushri），執金剛（Vajrapani）等，或者其他聖天顯現，為行者摩頂並說：『善哉行者』。行者應當稽首作禮，奉獻閼伽水（arghya，供養用水），即時就能得到不忘菩提心三昧（samadhi，禪定）。又以這樣的身心輕安來誦習，應當能夠隨順所生，心清凈，身清凈。將『阿』字置於耳上並持之，應當能夠得到耳根清凈。用『阿』字門（A字門，指觀想『阿』字的方法）作出入息，三時思惟，行者爾時能夠保持壽命長久住世，被愿啰阇（rajah，國王）等所愛敬。然後用『訶』字門（ha字門，指觀想『訶』字的方法）來為所應度化的人，授予缽頭摩華（padma，蓮花），自己手持商佉（shankha，海螺），互相觀視，即生歡喜。
這時，毗盧遮那世尊（Vairocana）又觀察一切大會，告訴執金剛秘密主（Vajrapani）說：『金剛手（Vajrapani），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（shravaka），及辟支佛（pratyekabuddha），諸菩薩位。令真言門（mantra-yana）修行諸菩薩，一切希愿皆悉滿足，具種種業，利益無量眾生。你應當仔細聽，好好思念。我現在演說。秘密主，如何行舞，而作一切廣大成壞果，持真言者一切親證呢？』這時世尊用偈語說道：
行者如次第，先作自真實，如前依法住，正思念如來，阿字為自體，並置大空點，端嚴遍金色，四角金剛標，于彼中思念，一切處尊佛，是諸正等覺，說自真實相，修行不疑慮，自真實相生，當得為世間，一切眾利樂，具廣大。
【English Translation】 English version: The place of residence, whether in a mountain cave or in a clean room, with the syllable 'A' (A, a Sanskrit letter, here referring to the seed syllable) spread throughout all parts of the body, at this time reciting three lakshas (laksha, one hundred thousand). Then, on the full moon, making offerings with all that one possesses, even to Samantabhadra, Manjushri, Vajrapani, and other holy deities who appear, anointing the practitioner's head and saying, 'Well done, practitioner.' The practitioner should bow and make offerings of arghya (water for offering), and immediately attain the samadhi (meditative absorption) of not forgetting the Bodhi mind. Furthermore, with such lightness and ease of body and mind, one should recite and practice, and be able to follow birth after birth, with a pure mind and a pure body. Placing the syllable 'A' on the ears and holding it, one should be able to attain purity of the ear faculty. Using the 'A' syllable gate (the method of visualizing the syllable 'A') for inhalation and exhalation, contemplating at three times of the day, the practitioner at that time can maintain a long life in the world, and be loved and respected by rajahs (kings) and others. Then, using the 'Ha' syllable gate (the method of visualizing the syllable 'Ha') to those who should be converted, bestow padma (lotus) flowers, holding shankha (conch shells) themselves, and gazing at each other, joy arises.
At that time, the World Honored Vairocana, again observing the entire assembly, said to Vajrapani, the Lord of Secrets: 'Vajrapani, there are the mind-born activities, playful conduct, and dances of the Tathagatas, extensively manifesting categories, gathering and holding the four elements, abiding in the mind-king, equal to space, accomplishing the vast result of seeing and not seeing, giving birth to all shravakas (hearers), pratyekabuddhas (solitary realizers), and the positions of Bodhisattvas. Causing the Bodhisattvas who practice in the mantra-yana (mantra vehicle) to have all their wishes fulfilled, possessing various kinds of karma, benefiting immeasurable beings. You should listen carefully and contemplate well. I will now expound. Lord of Secrets, how does one perform dance, and create all the vast results of creation and destruction, and how do those who hold mantras personally realize it?' At that time, the World Honored One spoke in verse, saying:
The practitioner, in due order, first makes oneself genuine, abiding according to the Dharma as before, rightly contemplating the Tathagata, the syllable 'A' as one's own essence, placing it with the great empty point, dignified and golden throughout, with vajra marks at the four corners, in that place contemplating the Buddhas revered in all places, these perfectly enlightened ones, speaking of their own genuine form, practicing without doubt, one's own genuine form arises, one will be able to bring all benefits and happiness to the world, possessing vastness.
希有 住于如幻句 無始時宿殖 無智諸有迫 行者成等引 一切皆消除 若觀于彼心 無上菩提心 持真言業故 于凈非凈果 應理常無染 如蓮出淤泥 何況于自體 得成仁中尊
爾時毗盧遮那世尊。又覆住于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。
南么三曼多勃馱喃(一)阿(去急呼)味啰𤙖欠
時金剛手秘密主等諸執金剛。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。
此諸佛菩薩 救世諸庫藏 由是一切佛 菩薩救世者 及與因緣覺 聲聞害煩惱 能遍所行地 起種種神通 彼得無上智 正覺無上智 是故愿廣說 此教諸方便 及與布想等 種種眾事業 諸志求大眾 無上真言行 見法安住者 當得歡喜住 說如是偈已 大日世尊言 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 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 阿字第一命 是為引攝句 常安大空點 能攝授諸果 行者於一月 結金剛慧印 三時作持誦 摧毀無智城
【現代漢語翻譯】 希有啊！安住于如夢如幻的境界。 無始以來積澱的宿業，一直被無明所逼迫。 修行者一旦成就等引（Samādhi，三摩地，指心專注一境的狀態），一切業障都將消除。 如果能觀照那顆心，那就是無上菩提心（Anuttarā-samyak-sambodhi-citta，證悟的心）。 因為持誦真言的緣故，對於清凈與不清凈的果報， 從道理上講，修行者應始終不被污染，就像蓮花出於淤泥而不染。 更何況修行者自身，最終能夠成就人中之尊。
這時，毗盧遮那世尊（Vairocana，光明遍照佛）又安住在降伏四魔金剛戲三昧（Vajra-krida-samadhi，以金剛之姿降伏四魔的禪定）。宣說降伏四魔、解脫六道輪迴，圓滿一切智智（Sarvajnana-jnana，對一切事物和現象的智慧）的金剛字句。
南么三曼多勃馱喃（Namas samanta buddhanam，皈命普遍諸佛）阿（Āh）味啰𤙖欠（Vi-ra-hum-kham）
當時，金剛手秘密主（Vajrapani，執金剛神）等諸位執金剛，普賢（Samantabhadra，象徵一切諸佛的理德與行德的菩薩）等諸位菩薩，以及一切大眾，都獲得了前所未有的開悟，恭敬地向一切薩婆若（Sarvajna，一切智者，指佛）頂禮，並說了以下偈頌：
這些諸佛菩薩，是救度世間的寶藏。 因為他們是一切諸佛、菩薩和救世者。 以及緣覺（Pratyekabuddha，獨自悟道的修行者）、聲聞（Śrāvaka，聽聞佛法而修行的弟子），能夠斷除煩惱。 能夠普遍地在所行之地，展現種種神通。 他們獲得了無上智慧，正覺無上智慧。 所以，懇請您廣泛宣說，這教法的各種方便法門。 以及佈施、觀想等等，種種事業。 那些志求無上真言行的大眾， 見到佛法並安住其中的人，應當能夠歡喜安住。 說完這些偈頌后，大日世尊（Mahavairocana，毗盧遮那佛的另一種稱呼）說道： 你們都應當仔細聽，一心安住于等引。 在大金剛地際，以金剛加持下身。 爲了宣說此法，而顯現菩提座（Bodhimanda，證悟之處）。 最殊勝的阿（Ah）字，等同於大因陀羅輪（Mahā-indradhvaja-cakra，偉大的帝釋天之旗輪）。 應當知道內外相等，這就是金剛曼荼羅（Vajra-mandala，金剛壇城）。 在其中思惟一切，這被稱為瑜伽座（Yoga-āsana，瑜伽坐姿）。 阿（Ah）字是第一命，這是引攝之句。 常安住于大空點，能夠攝受各種果報。 修行者在一個月內，結金剛慧印（Vajra-prajna-mudra，金剛智慧手印）。 在三個時辰作持誦，摧毀無明之城。
【English Translation】 Rare indeed! Abiding in the realm of illusion. From beginningless time, accumulated karma has been oppressed by ignorance. When a practitioner achieves Samādhi (state of mental concentration), all karmic obstacles will be eliminated. If one can contemplate that mind, that is the Anuttarā-samyak-sambodhi-citta (supreme enlightenment mind). Because of reciting mantras, regarding the results of purity and impurity, Logically speaking, practitioners should always be undefiled, like a lotus emerging from mud without being stained. Moreover, the practitioner himself will eventually become the most尊 among people.
At that time, the World Honored Vairocana (the Buddha of radiant light) again dwelt in the Vajra-krida-samadhi (diamond play samadhi) of subduing the four maras (demons). He spoke the Vajra syllables that subdue the four maras, liberate from the six realms of existence, and fulfill all Sarvajnana-jnana (all-knowing wisdom).
Namas samanta buddhanam (Homage to all Buddhas everywhere) Āh Vi-ra-hum-kham
At that time, Vajrapani (the holder of the vajra, a wrathful deity) and other Vajra-holders, Samantabhadra (the bodhisattva symbolizing the practice and vows of all Buddhas) and other bodhisattvas, and all the assembly, gained unprecedented enlightenment, respectfully prostrated to all Sarvajna (the all-knowing one, referring to the Buddha), and spoke the following verses:
These Buddhas and Bodhisattvas are the treasures that save the world. Because they are all Buddhas, Bodhisattvas, and saviors of the world. As well as Pratyekabuddhas (solitary realizers) and Śrāvakas (hearers of the Buddha's teachings), who can cut off afflictions. They can universally manifest various supernatural powers in the places they go. They have obtained supreme wisdom, the right enlightenment, the supreme wisdom. Therefore, we earnestly request you to widely expound the various expedient methods of this teaching. As well as giving, visualization, and various activities. Those who aspire to the supreme mantra practice, Those who see the Dharma and abide in it, should be able to abide in joy. After speaking these verses, the World Honored Mahavairocana (another name for Vairocana Buddha) said: You should all listen carefully and abide in Samādhi with one mind. At the great Vajra ground, bless the lower body with the Vajra. In order to expound this Dharma, the Bodhimanda (place of enlightenment) is manifested. The most supreme syllable Ah is equivalent to the Mahā-indradhvaja-cakra (great wheel of Indra's banner). You should know that the inner and outer are equal, this is the Vajra-mandala (diamond mandala). Meditating on everything within it is called Yoga-āsana (yoga posture). The syllable Ah is the first life, this is the attracting phrase. Always abiding in the great void point, it can gather all kinds of results. The practitioner, within one month, forms the Vajra-prajna-mudra (diamond wisdom mudra). Reciting mantras in three periods of the day, destroying the city of ignorance.
得不動堅固 天修羅莫壞 乃至隨自意 增益事成就 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 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 今說攝持法 一切一心聽 行者一緣想 八峰彌盧山 上觀妙蓮華 立金剛智印 瑜伽者于上 字門威焰光 而用置其頂 安住不傾動 百轉所持藥 行者應服之 先世業生疾 是等悉除愈 佛子應復聽 第一嚩字門 雪乳商佉色 而自臍中起 鮮白蓮華臺 而於彼中住 甚深寂然定 秋夕素月光 如是漫茶羅 諸佛說希有 思惟以純白 輪圓成九重 住于霏霧中 除一切熱惱 凈乳猶珠鬘 水精與月光 普遍而流注 一切處充滿 行者心思惟 出離諸障毒 如是于圓壇 等引作成就 乳酪生熟酥 頗胝迦珠鬘 藕水等眾物 次第成悉地 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 善慧凈無垢 由斯作成就 速證悉地果 是名寂災者 吉祥漫茶羅 第一攝持相 安以大空點 啰字勝真實 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 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 啰字大空點 智者如瑜伽 以此成眾事 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 皆于智火輪 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 並以大空點 今說彼色像 深玄大威德 示現暴怒形 焰鬘普周遍 住漫茶羅位 智者觀眉間 深青半月輪 吹動幢幡相 而於彼中想 最勝訶字門 住彼漫茶羅 成就所應事 作一切義利 應現諸眾生 不捨於此身 逮得神境通 游步大空位 而成身秘密 天耳眼根凈 能開深密處 住此一心壇 而成眾事業 菩薩大名稱 初坐菩提場 降伏魔軍眾 諸因不可得 因無性無果 如是業不生 彼三無性故 而得空智慧 大德正遍知 宣說于彼色 佉字及空點 尊勝虛空空 兼持慧刀印 所作速成就 法輪及罥索 朅伽那刺遮 並目竭嵐等 不久成斯句
爾時毗盧遮那世尊。觀大眾會。告執金剛秘密主。而說偈言。
若於真言門 修行諸菩薩 阿字為自身 內外悉同等 諸義
【現代漢語翻譯】 現代漢語譯本 擇報 善於修習瑜伽者，通過禪定能消除一切障礙。 所觀想的三角形，令人愉悅，整體呈現紅色。 在寂靜中，火焰環繞四周，三角形位於心中。 相應地觀想其中，有『啰』字（Ra，種子字）和大的空點（bindu）。 有智慧的人如瑜伽士一般，以此成就各種事業。 能使日曜及其眷屬降臨，並能進行各種火供。 能攝取，能消除怨恨，能使肢體枯萎。 這些都是應該做的，都在智慧之火輪中進行。 『訶』字（Ha，種子字）是第一真實，由風輪所生。 以及與因、業、果相關的各種種子增長。 摧毀這一切，並以大的空點。 現在講述它的色像，深邃玄妙，具有大威德。 示現暴怒之形，火焰環繞普照。 安住在壇城（mandala）的位置，智者觀想眉間。 深青色的半月輪，吹動著幢幡的形象。 于其中觀想，最殊勝的『訶』字門。 安住於此壇城，成就所應之事。 能做一切義利之事，應化顯現於各種眾生。 不捨棄此身，就能獲得神通。 遊走于大空之位，成就身秘密。 天耳和眼根清凈，能開啟深密之處。 安住於此一心壇，就能成就各種事業。 菩薩具有大名稱，最初坐在菩提樹下。 降伏魔軍大眾，諸因不可得。 因為沒有自性，所以沒有果，這樣業就不生起。 因為這三者沒有自性，所以獲得空性智慧。 大德正遍知，宣說于彼色。 『佉』字（Kha，種子字）及空點，尊勝虛空空。 兼持慧刀印，所作之事迅速成就。 法輪和罥索，朅伽（khadga，劍）和那刺遮（naraca，箭）。 以及目竭嵐等，不久就能成就這些語句。 爾時毗盧遮那世尊（Vairocana，the World Honored One）。觀察大眾集會。告訴執金剛秘密主（Vajrapani，the secret lord），而說偈言。 若於真言門，修行諸菩薩。 『阿』字（A，種子字）為自身，內外悉皆同等。 諸義
【English Translation】 English version The Reward of Choice The yogi who practices well eliminates all obstacles through samadhi (equalization). The visualized triangle is pleasing, and its entire form is red. In stillness, flames surround it, and the triangle is in the heart. Correspondingly, visualize within it the syllable 'Ra' (seed syllable) and a large bindu (empty dot). The wise one, like a yogi, accomplishes all matters with this. It can bring down the sun and its retinue, and perform all kinds of fire offerings. It can gather, eliminate resentment, and wither the limbs. These are all things that should be done, all within the wheel of wisdom fire. The syllable 'Ha' (seed syllable) is the first truth, born from the wind wheel. And the various seeds related to cause, karma, and effect grow. Destroy all of that, and with the great bindu. Now I speak of its form, profound and mysterious, possessing great power and virtue. Manifesting a wrathful form, flames surround and illuminate everywhere. Residing in the mandala's (sacred geometric space) position, the wise one contemplates between the eyebrows. A deep blue half-moon, blowing the image of banners. And within that, imagine the most supreme gate of the syllable 'Ha'. Residing in this mandala, accomplish what should be done. Able to do all beneficial things, manifesting in various beings. Without abandoning this body, one can attain supernatural powers. Wandering in the position of great emptiness, one achieves the secret of the body. The heavenly ear and eye roots are purified, able to open profound secrets. Residing in this one-pointed altar, one can accomplish various deeds. The Bodhisattva (enlightenment being) has a great name, initially sitting under the Bodhi tree (tree of awakening). Subduing the hordes of Mara (demon), all causes are unattainable. Because there is no self-nature, there is no result, and thus karma does not arise. Because these three have no self-nature, one attains the wisdom of emptiness. The great virtuous, perfectly enlightened one, proclaims that form. The syllable 'Kha' (seed syllable) and the bindu, the supreme, victorious, empty space. Also holding the wisdom sword mudra (hand gesture), what is done is quickly accomplished. The Dharma wheel and the noose, the khadga (sword) and the naraca (arrow). And the mudgara (club) and others, these phrases will soon be accomplished. At that time, Vairocana (the World Honored One) Buddha observed the great assembly. He told Vajrapani (the secret lord), the secret lord of vajras, and spoke in verse. If in the mantra (sacred utterance) gate, bodhisattvas practice. The syllable 'A' (seed syllable) is the self, inside and outside are all the same. All meanings
利皆舍 等礫石金寶 遠離眾罪業 及與貪瞋等 當得俱清凈 同諸佛牟尼 能作諸利益 離一切諸過 複次于嚩字 行者依瑜伽 解作業儀式 利益眾生故 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 流注極清凈 從此內充溢 遍滿於大地 以是悲愍水 觀世苦眾生 諸有飲用者 或復身所觸 一切皆決定 得成就菩提 思惟在等引 一切啰字門 周輪生焰光 寂然而普照 瑜祇光外轉 而遍一切處 利世隨樂欲 行者起神通 上身啰字門 嚩字臍輪中 出火而降雨 俱時而應現 地獄極寒苦 啰字能消除 嚩字蠲熾然 住真言法故 啰字為下身 訶字為幖幟 作業速成就 救重罪眾生 住大因陀羅 作水龍事業 一切攝除等 真言者勿疑 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 觸心而念持 逮得意根凈 輕舉習經行 中誦獲神足 宴坐觀阿字 想在於耳根 念持滿一月 當得耳清凈
秘密主如是等意生悉地句。秘密主觀此。無有形色。種種雜類眾行生。于思念頃才轉誦
【現代漢語翻譯】 現代漢語譯本 捨棄利益，視如礫石金寶一般。 遠離各種罪業，以及貪婪、嗔恨等等。 應當獲得完全的清凈，如同諸佛（Buddha）牟尼（Muni）一樣。 能夠創造各種利益，遠離一切過失。 再次，對於嚩（Va）字，修行者依據瑜伽（Yoga）的修行。 理解作業的儀式，爲了利益眾生的緣故。 內在的救世者，一切都應如此。 心如水般湛藍盈滿，潔白如同雪乳。 應當生起堅定的意念，從一切身體。 遍佈所有毛孔，流注極其清凈。 從此內在充滿，遍滿於大地。 以這悲憫之水，觀視世間受苦的眾生。 凡是有飲用者，或者身體有所接觸。 一切都必定，能夠成就菩提（Bodhi）。 思惟處於等引（Samadhi）之中，一切啰（Ra）字門。 週身輪轉生起火焰光芒，寂靜然而普遍照耀。 瑜祇（Yogi）的光芒向外運轉，而遍及一切處所。 利益世間，隨順眾生的喜好和慾望，修行者生起神通。 上身啰（Ra）字門，嚩（Va）字在臍輪之中。 出火而降雨，同時應驗顯現。 地獄極其寒冷痛苦，啰（Ra）字能夠消除。 嚩（Va）字消除熾熱，安住于真言（Mantra）的法力之中。 啰（Ra）字為下身，訶（Ha）字為標誌。 作業迅速成就，救度身負重罪的眾生。 安住于偉大的因陀羅（Indra），行作水龍的事業。 一切攝受、消除等等，真言（Mantra）的修行者不要懷疑。 風遍及一切處所，一切都開解破壞。 這各種各樣的雜類，各自不同的事業。 在色漫茶羅（Mandala）中，依法而行作。 觸及內心而唸誦，獲得意根的清凈。 輕身舉動，習於經行，中等唸誦獲得神足通。 靜坐觀想阿（A）字，想像它在耳根之中。 唸誦受持滿一個月，應當獲得耳根的清凈。 秘密主（Guhyapati）啊，像這樣用意念產生的悉地（Siddhi）之句。秘密主（Guhyapati）觀察這些。沒有固定的形色。種種雜類眾多的行為產生。在思念的頃刻之間才開始轉誦。
【English Translation】 English version Abandoning benefits, regarding them as equal to gravel, gold, and jewels. Staying far away from all sins, as well as greed, hatred, and the like. One should attain complete purity, like all the Buddhas (Buddha) and Munis (Muni). Able to create all kinds of benefits, free from all faults. Furthermore, regarding the syllable Va (Va), the practitioner relies on the practice of Yoga (Yoga). Understanding the rituals of action, for the sake of benefiting sentient beings. The inner savior, everything should be like this. The heart is like water, clear and full, as white as snowy milk. One should generate a firm intention, from every part of the body. Permeating all pores, flowing with utmost purity. From this, the inner being is filled, pervading the entire earth. With this water of compassion, observe the suffering sentient beings in the world. Whoever drinks it, or whose body comes into contact with it. Everything is certain to achieve Bodhi (Bodhi). Contemplating in Samadhi (Samadhi), all the Ra (Ra) syllable gates. A wheel of flames arises, silent yet universally illuminating. The light of the Yogi (Yogi) turns outward, pervading all places. Benefiting the world, according to the joys and desires of sentient beings, the practitioner arises with supernatural powers. The Ra (Ra) syllable gate in the upper body, the Va (Va) syllable in the navel chakra. Fire emerges and rain descends, manifesting simultaneously. The hells are extremely cold and painful, the Ra (Ra) syllable can eliminate this. The Va (Va) syllable eliminates the burning heat, abiding in the power of the Mantra (Mantra). The Ra (Ra) syllable is for the lower body, the Ha (Ha) syllable is the emblem. Actions are swiftly accomplished, saving sentient beings burdened with heavy sins. Abiding in the great Indra (Indra), performing the deeds of the water dragon. All receiving, eliminating, and so on, practitioners of Mantra (Mantra) should not doubt. The wind pervades all places, everything is opened and destroyed. These various kinds of miscellaneous things, each with their different actions. In the colored Mandala (Mandala), perform them according to the Dharma. Touching the heart and reciting, attaining purity of the root of mind. Lightly lifting the body, practicing walking meditation, moderately reciting to obtain supernatural powers. Sitting in meditation, contemplating the syllable A (A), imagining it in the root of the ear. Reciting and upholding for a full month, one should attain purity of the ear root. O Secret Lord (Guhyapati), like this, the Siddhi (Siddhi) sentences arising from intention. Secret Lord (Guhyapati), observe these. There is no fixed form or color. Various kinds of miscellaneous actions arise. Only in the moment of thought does one begin to recite.
之。能作如是一切善業種子。複次秘密主。如來無所不作。于真言門修行諸菩薩。同於影像。隨順一切處隨順一切真言心。悉住其前。令諸有情鹹得歡喜。皆由如來無分別意離諸境界。而說偈言。
無時方造作 離於法非法 能授悉地句 真言行發生 是故一切智 如來悉地果 最為尊勝句 應當作成就
成就悉地品第七
時吉祥金剛 奇特開敷眼 手轉金剛印 流散如火光 其明普遍照 一切諸佛剎 微妙音稱歎 法自在牟尼 說諸真言行 彼行不可得 真言從何來 所去至何所 諸佛說如是 更無過上句 一切法歸趣 如眾流赴海
如是說已。世尊告執金剛秘密主言。
摩訶薩意處 說名漫茶羅 諸真言心位 了知得成果 諸有所分別 悉皆從意生 分辯白黃赤 是等從心起 決定心歡喜 說名內心處 真言住斯位 能授廣大果 念彼蓮華處 八葉須蕊敷 華臺阿字門 焰鬘皆妙好 光暉普周遍 照明眾生故 如合會千電 持佛巧色形 深居圓鏡中 應現諸方所 猶如凈水月 普現眾生前 知心性如是 得住真言行 次於其首上 頂會交際中 標以大空點 而思惟暗字
【現代漢語翻譯】 現代漢語譯本： 因此，能夠作為一切善業的種子。此外，秘密主（Guhyapati），如來（Tathagata）無所不能。在真言（mantra）之門修行的諸位菩薩（Bodhisattva），如同影像一般，隨順一切處，隨順一切真言之心，全部安住于其前，令一切有情眾生都得到歡喜。這都是由於如來無分別的意念，遠離一切境界。因此說了這樣的偈語：
『沒有時間和方位的造作，遠離了法（dharma）與非法（adharma），能夠授予悉地（siddhi）之句，真言行由此發生。因此，一切智（sarvajna）如來，是悉地之果，最為尊勝之句，應當作成就。』
成就悉地品第七
當時，吉祥金剛（Vajra），奇特地睜開了眼睛，手轉金剛印（vajra-mudra），流散出如同火焰般的光芒。那光明普遍照耀一切諸佛剎（Buddha-kshetra），以微妙的聲音稱歎法自在牟尼（Muni）。 宣說諸真言行，那些行是不可得的。真言從何處來？所去往何處？諸佛（Buddha）是這樣說的，沒有比這更上的語句了。一切法（dharma）都歸向於它，如同眾河流向大海。
這樣說完之後，世尊（Bhagavan）告訴執金剛秘密主（Vajrapani Guhyapati）說：
『大菩薩（Mahasattva）的意念之處，被稱為曼茶羅（mandala）。諸真言心之位，瞭解了就能得到成果。所有的一切分別，都從意念產生。分辨白色、黃色、紅色，這些都是從心中生起。決定心歡喜，這被稱為內心處。真言安住于這個位置，能夠授予廣大的果報。念彼蓮花之處，八葉須蕊開放，華臺有阿字門，焰鬘都美妙無比，光輝普遍周遍，爲了照明眾生。如同匯合了千道閃電，持有佛（Buddha）的巧妙色形，深深地安住在圓鏡中，應現在各個地方。猶如清凈水中的月亮，普遍顯現在眾生面前。知道心性是這樣的，就能安住于真言行。其次，在其頭頂上，頂會交際之處，標以大空點，而思維暗字。』
【English Translation】 English version: Therefore, it is capable of acting as the seed of all virtuous deeds. Furthermore, O Secret Lord (Guhyapati), the Tathagata (Tathagata) is capable of doing everything. Those Bodhisattvas (Bodhisattva) who practice in the gate of mantra (mantra) are like reflections, complying with all places, complying with all mantra minds, all dwell before them, causing all sentient beings to obtain joy. All of this is due to the Tathagata's non-discriminating mind, being apart from all realms. Therefore, a verse is spoken:
'Without fabrication of time and direction, apart from dharma (dharma) and non-dharma (adharma), capable of bestowing the phrase of siddhi (siddhi), the practice of mantra arises from this. Therefore, the All-Knowing One (sarvajna) Tathagata is the fruit of siddhi, the most venerable phrase, one should accomplish it.'
Chapter Seven on the Accomplishment of Siddhi
At that time, Auspicious Vajra (Vajra) uniquely opened his eyes, his hands turning the vajra-mudra (vajra-mudra), scattering light like flames. That light universally illuminated all Buddha-lands (Buddha-kshetra), praising the Muni (Muni) who is at ease with the Dharma in a subtle voice. Expounding the practices of all mantras, those practices are unattainable. From where does mantra come? Where does it go? The Buddhas (Buddha) speak thus, there is no phrase superior to this. All dharmas (dharma) return to it, like all streams flowing to the sea.
Having spoken thus, the Bhagavan (Bhagavan) said to Vajrapani Guhyapati (Vajrapani Guhyapati):
'The place of the Great Bodhisattva's (Mahasattva) mind is called mandala (mandala). The position of all mantra minds, understanding it, one obtains the fruit. All discriminations arise from the mind. Distinguishing white, yellow, and red, these all arise from the mind. Deciding the mind is joyful, this is called the place of the inner mind. Mantra dwells in this position, capable of bestowing vast rewards. Contemplate that lotus place, with eight petals and filaments blooming, the lotus platform has the 'Ah' syllable gate, the flame garlands are all wonderfully beautiful, the radiance universally pervades, for the sake of illuminating sentient beings. Like a thousand lightning bolts converging, holding the Buddha's (Buddha) skillful form, deeply dwelling in a round mirror, appearing in all directions. Like the moon in clear water, universally appearing before sentient beings. Knowing the nature of the mind is thus, one can dwell in the practice of mantra. Next, on the crown of the head, at the intersection of the crown, mark it with the great void point, and contemplate the dark syllable.'
妙好凈無垢 如水精月電 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 啰字為眼界 輝燭猶明燈 俯頸小低頭 舌近於腭間 而以觀心處 當心現等引 無垢妙凈清 圓鏡常現前 如是真實心 古佛所宣說 照了心明達 諸色皆發光 真言者當見 正覺兩足尊 若見成悉地 第一常恒體 從此次思惟 轉此啰字門 邏字大空點 置之於眼位 見一切空句 得成不死句 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 真言發起智 是最勝實知 一切佛菩薩 救世之庫藏 由是諸正覺 菩薩救世者 及諸聲聞等 游陟他方所 一切佛剎中 皆作如是說 故得無上智 佛無過上智
轉字輪漫茶羅行品第八
爾時毗盧遮那世尊。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。
怛侄他伽伽娜三迷(一)阿缽啰(二合)底(丁以反)三迷(二)薩婆怛他(引)檗多三么哆弩檗帝(三)伽伽那三摩(四)嚩啰落吃灑(二合)奶(平)(五)莎訶(六)
善男子以此明妃
【現代漢語翻譯】 現代漢語譯本 妙好清凈無垢，如同水精、月亮和閃電。 宣說寂靜法身，是一切的基礎和依靠。 各種真言悉地（Siddhi，成就），能顯現各種不同的形態。 獲得天上的音樂和解脫，能夠見到如來的真實教誨。 『啰』字作為眼界的象徵，其光輝照亮一切，如同明燈。 修行者應微微低頭，舌頭靠近上顎。 用這樣的姿勢觀想心，當下心中顯現等引（Samadhi，三昧）。 無垢、美妙、清凈，如同圓鏡般的心常在眼前顯現。 這就是真實的心，是過去諸佛所宣說的。 照亮內心，使之明達，各種顏色都發出光芒。 真言修行者將會見到正覺兩足尊（佛）。 如果見到，就成就悉地（Siddhi，成就），獲得第一常恒之體。 從此開始思惟，轉動這個『啰』字法門。 將『邏』字觀想為大空點，放置在眼的位置。 見到一切皆空的真理，就能成就永恒不死的境界。 如果想要獲得廣大的智慧，或者發起五神通。 或者獲得長壽童子的身體，成就持明（Vidyadhara，明咒持有者）等等。 真言修行者未能獲得這些成就，是因為不隨順這些方法。 真言發起智慧，是最殊勝真實的智慧。 一切佛菩薩，都是救度世間的寶庫。 因為如此，諸位正覺者，菩薩救世者。 以及諸位聲聞等等，遊歷到其他地方。 在一切佛剎中，都這樣宣說。 因此獲得無上智慧，佛的智慧沒有可以超越的。
轉字輪漫茶羅行品第八
這時，毗盧遮那（Vairocana）世尊，觀察一切大會，用修習的大慈悲之眼，觀察眾生界，安住在甘露王三昧（Amrita-raja-samadhi）中。這時，佛因為這個禪定的緣故，又說了一切三世無礙力明妃曰：
怛侄他伽伽娜三迷(一)阿缽啰(二合)底(丁以反)三迷(二)薩婆怛他(引)檗多三么哆弩檗帝(三)伽伽那三摩(四)嚩啰落吃灑(二合)奶(平)(五)莎訶(六)
善男子，用這個明妃（Vidya，咒語）
【English Translation】 English version Perfectly good, pure, and without defilement, like crystal, the moon, and lightning. It speaks of the tranquil Dharmakaya (法身, Body of the Law), the support and foundation of all. All kinds of mantra Siddhis (悉地, achievements), capable of manifesting various forms. Attaining heavenly music and liberation, able to see the Tathagata's (如來) true teachings. The syllable 'ra' as a symbol of the eye-realm, its brilliance illuminates everything like a bright lamp. The practitioner should slightly lower the head, with the tongue close to the palate. Using this posture to contemplate the mind, Samadhi (等引, meditative absorption) manifests in the heart. Immaculate, wonderful, and pure, like a round mirror, the mind constantly appears before you. This is the true mind, proclaimed by the ancient Buddhas. Illuminating the inner heart, making it clear and bright, all colors emit light. The mantra practitioner will see the Perfectly Enlightened Two-Footed Honored One (the Buddha). If seen, one attains Siddhi (悉地, achievement), obtaining the first constant and eternal body. From this point, contemplate and turn this 'ra' syllable Dharma gate. Visualize the syllable 'la' as a great empty point, placing it at the position of the eye. Seeing the truth that all is empty, one can achieve the state of immortality. If one desires to obtain vast wisdom, or to generate the five supernormal powers. Or to obtain the body of a long-lived youth, achieving Vidyadhara (持明, mantra holder) status, etc. Mantra practitioners have not obtained these achievements because they do not follow these methods. The wisdom initiated by mantra is the most supreme and true wisdom. All Buddhas and Bodhisattvas are the treasure houses of saving the world. Because of this, all the Perfectly Enlightened Ones, Bodhisattvas who save the world. And all the Shravakas (聲聞, Hearers), travel to other places. In all Buddha-lands, they all proclaim in this way. Therefore, one obtains unsurpassed wisdom, the Buddha's wisdom has no superior.
Chapter Eight: The Practice of Turning the Syllable Wheel Mandala
At that time, the Bhagavan Vairocana (毗盧遮那), observing the entire assembly, with eyes of great compassion cultivated, observed the realm of sentient beings, abiding in the Amrita-raja-samadhi (甘露王三昧, Nectar King Samadhi). At that time, the Buddha, because of this samadhi, again spoke the Vidya (明妃, mantra) of unobstructed power in all three times:
Tadyatha gagana same (1) aprati (2) same (2) sarva tathagata samatanugate (3) gagana sama (4) varalakshani (5) svaha (6)
Good son, with this Vidya (明妃, mantra)
如來身無二境界。而說偈言。
由是佛加持 菩薩大名稱 於法無掛礙 能滅除眾苦
時毗盧遮那世尊。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。
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
秘密主如是嘆已。而白佛言。惟愿法王。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。毗盧遮那世尊。告執金剛秘密主言。
我一切本初 號名世所依 說法無等比 本寂無有上
時佛說此伽他。如是而作加持。以加持故。執金剛者及諸菩薩。能見勝愿佛菩提座。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。
南么三曼多勃馱喃(一)阿
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。于阿字門。一切法轉。是故秘密主。真言門修菩薩行諸菩薩。若欲見佛若欲供養
【現代漢語翻譯】 現代漢語譯本： 如來的法身沒有二元對立的境界。因此宣說了這樣的偈語： 『由於佛陀的加持，菩薩擁有偉大的名聲，對於佛法沒有任何障礙，能夠滅除眾生的痛苦。』 這時，毗盧遮那（Vairocana）世尊，思念諸佛本初不生不滅的真理，加持自身以及持金剛者，告訴金剛手（Vajrapani）等上首執金剛說：『善男子，仔細聽好。轉字輪壇城修行品，真言門的修行菩薩，能夠成就佛事，普遍顯現其身。』這時，執金剛從金剛蓮花座上旋轉而下，頂禮世尊並讚歎道： 『歸命于菩提心（Bodhicitta），歸命于發起菩提心，稽首于菩薩的修行，如地波羅蜜（Bhumi Paramita）等，恭敬禮拜先前的造作者，歸命于證悟空性者。』 秘密主這樣讚歎后，對佛說：『惟愿法王，哀憐護念我們，為我們演說此法，爲了利益眾生。如您所說，真言修行圓滿的緣故。』這樣說完后，毗盧遮那世尊告訴執金剛秘密主說： 『我是一切的本初，號名為世所依，說法沒有可以比擬的，本性寂靜沒有更高的境界。』 這時，佛陀宣說了這個偈語，這樣而作加持。因為這個加持的緣故，執金剛以及諸位菩薩，能夠見到殊勝愿佛的菩提座。世尊猶如虛空沒有戲論，沒有二元對立的瑜伽之相，這是業力成熟的體現。即時，世尊身體的各個部分，都顯現出這些字。在一切世間和出世間，聲聞、緣覺的禪定思惟，勤奮修行成就悉地（Siddhi），都具有相同的壽命、相同的種子、相同的依處、相同的救世者。 南么三曼多勃馱喃（Namo Samanta Buddhanam）(一)阿 善男子，這個『阿』字，是一切如來所加持的。真言門修菩薩行的諸位菩薩，能夠成就佛事，普遍顯現色身。從『阿』字門，一切法得以運轉。因此，秘密主，真言門修菩薩行的諸位菩薩，如果想要見到佛，如果想要供養佛。
【English Translation】 English version: The Tathagata's (Tathagata) body has no dualistic realms. Therefore, the following verse is spoken: 'Due to the Buddha's blessing, Bodhisattvas (Bodhisattva) have great renown, are unhindered by the Dharma, and can eliminate the suffering of all beings.' At that time, the World Honored One, Vairocana (Vairocana), contemplating the truth that all Buddhas are originally unborn and unceasing, blessed himself and the Vajra-holders (Vajra), and said to Vajrapani (Vajrapani) and other chief Vajra-holders: 'Good men, listen carefully. The chapter on practicing the Mantra Wheel Mandala (Mantra Wheel Mandala), the Bodhisattvas who practice the Mantra path can accomplish Buddha-deeds and universally manifest their bodies.' At that time, the Vajra-holder descended from the Vajra-lotus seat, prostrated before the World Honored One, and praised: 'I take refuge in the Bodhicitta (Bodhicitta), I take refuge in generating the Bodhicitta, I bow to the practice of the Bodhisattvas, such as the Bhumi Paramita (Bhumi Paramita), I respectfully salute the previous creators, I take refuge in those who have realized emptiness.' After praising in this way, the Secret Lord said to the Buddha: 'May the Dharma King, out of compassion, protect and remember us, and expound this Dharma for us, for the benefit of all beings. As you have said, it is because of the perfection of Mantra practice.' After saying this, the World Honored One, Vairocana, said to the Vajra-holding Secret Lord: 'I am the origin of all, named the Support of the World, my teaching is incomparable, my nature is tranquil and there is nothing higher.' At that time, the Buddha spoke this Gatha (Gatha), thus bestowing blessings. Because of this blessing, the Vajra-holder and the Bodhisattvas were able to see the Bodhi-seat (Bodhi-seat) of the Buddha of Supreme Vow. The World Honored One is like the empty sky, without frivolousness, without the appearance of dualistic Yoga (Yoga); this is the manifestation of the maturation of Karma (Karma). Immediately, all parts of the World Honored One's body manifested these syllables. In all worldly and other-worldly realms, the Samatha (Samatha) and Vipassana (Vipassana) of Sravakas (Sravakas) and Pratyekabuddhas (Pratyekabuddhas), diligent practice to achieve Siddhi (Siddhi), all have the same lifespan, the same seed, the same refuge, the same savior. Namo Samanta Buddhanam (Namo Samanta Buddhanam) (one) Ah Good men, this syllable 'Ah' is blessed by all the Tathagatas. The Bodhisattvas who practice the Bodhisattva path of the Mantra school can accomplish Buddha-deeds and universally manifest their bodies. From the gate of the syllable 'Ah', all Dharmas (Dharmas) are able to operate. Therefore, Secret Lord, the Bodhisattvas who practice the Bodhisattva path of the Mantra school, if they wish to see the Buddha, if they wish to make offerings to the Buddha.
。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。
爾時毗盧遮那世尊。複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。彼阿阇梨。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。周于北方。次作金剛薩埵。以執金剛加持自身。或以彼印或以嚩字。入于內心。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。次舍所行道二分聖天處。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。
以此凈法界 凈除諸眾生 自體如如來 遠離一切過 如是而觀想 思惟啰字門 寂然光焰鬘 凈月商佉色 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 第三真言者 次運布黃色 定意迦字門 當隨於法教 身相猶真金 正受害諸毒 光明遍一切 金色同牟尼 次當布青色 超度于生死 思惟么字門 大寂菩提座 身色如虹霓 除一切怖畏 最後布黑色 其彩甚玄妙 思
【現代漢語翻譯】 現代漢語譯本：想要證得發起菩提心（Bodhicitta，覺悟之心），想要與諸位菩薩一同聚會，想要利益眾生，想要尋求悉地（Siddhi，成就），想要尋求一切智智（Sarvajñāna，對一切事物無礙的智慧）的人，對於這所有佛的心要，應當勤奮修習。
這時，毗盧遮那（Vairocana，光明遍照）世尊，又確定地說大悲藏生曼荼羅王（Mahākaruṇāgarbhajambūdvīpamaṇḍala-rāja，大悲胎藏生曼荼羅之王），敷設聖天之位，三昧神通真言行，不可思議法。那位阿阇梨（Ācārya，導師），先安住于阿字一切智門，持修多羅（Sūtra，經），稽首一切諸佛，從東方申展開旋轉而向南，以及西方，周遍于北方。然後作金剛薩埵（Vajrasattva，金剛薩埵），以執金剛加持自身，或者以彼印或者以嚩字，進入內心，設定曼荼羅。像這樣第二個曼荼羅，也因為本寂加持自身，所以是無二瑜伽形，如來形空性形。然後捨棄所行道二分聖天處，遠離三分安住于如來位。從東方申展開修多羅，周匝旋轉。其餘兩個曼荼羅，也應當用這種方便來做各種事業。再用大日加持自身，念廣法界而佈置各種顏色。真言者應當以潔白為先。說伽陀（Gāthā，偈頌）說：
用這清凈法界，清凈去除諸眾生，自身如如來，遠離一切過患。像這樣而觀想，思維啰字門，寂然光焰鬘，清凈月亮海螺色。 第二佈置赤色，修行者應當憶持，思維字明照，本來沒有大空點，煥發炳耀如初日的光輝，最殊勝而無能破壞。 第三真言者，接著運用佈置黃色，定意于迦字門，應當隨順於法教，身相猶如真金，能夠正受並傷害各種毒害，光明遍照一切，金色如同牟尼（Muni，聖者）。 接著應當佈置青色，超度于生死，思維么字門，大寂靜菩提座，身色如同虹霓，去除一切怖畏。 最後佈置黑色，它的色彩非常玄妙。
【English Translation】 English version: Those who wish to attain the arising of Bodhicitta (the mind of enlightenment), who wish to assemble with all the Bodhisattvas, who wish to benefit sentient beings, who wish to seek Siddhi (accomplishment), who wish to seek Sarvajñāna (omniscience), should diligently practice this essence of all Buddhas' minds.
At that time, the Bhagavan Vairocana (the Illuminator), further definitively spoke of the Mahākaruṇāgarbhajambūdvīpamaṇḍala-rāja (King of the Mandala of the Womb of Great Compassion), the arrangement of the positions of the Holy Deities, the Samadhi (state of meditative consciousness) of supernatural powers, the practice of mantras, and the inconceivable Dharma. That Ācārya (teacher) should first abide in the 'A' syllable, the gate of omniscience, hold the Sūtra (discourse), prostrate to all the Buddhas, extend it from the east, rotate it southward, and then westward, encircling the north. Next, create Vajrasattva (the diamond being), bless oneself with the Vajra-holding mudra, or with that mudra or with the syllable 'va', enter the heart, and place the Mandala. Like this, the second Mandala, also because of the primordial quiescence blessing oneself, is the non-dual Yoga form, the Tathagata form, the emptiness form. Then, abandoning two parts of the path of practice, the place of the Holy Deities, and dwelling in the position of the Tathagata, separated by three parts. Extend the Sūtra from the east, rotating it in a circle. The remaining two Mandalas should also be made using this method to accomplish various activities. Again, bless oneself with the Great Sun, contemplate the vast Dharma realm, and arrange various colors. The mantra practitioner should begin with pure white. Recite the Gāthā (verse):
With this pure Dharma realm, purify and remove all sentient beings, one's own self is like the Tathagata, far removed from all faults. Contemplate in this way, contemplate the 'ra' syllable gate, a peaceful garland of light and flames, the color of a pure moon and conch shell. Secondly, arrange red color, the practitioner should remember and hold, contemplate the illuminating syllable, originally without a great empty point, radiating brilliantly like the light of the rising sun, most supreme and indestructible. Thirdly, the mantra practitioner, then uses and arranges yellow color, fix the mind on the 'ka' syllable gate, should follow the teachings of the Dharma, the form of the body is like true gold, able to rightly receive and harm all poisons, the light pervades everything, the golden color is like that of a Muni (sage). Next, one should arrange blue color, transcending birth and death, contemplate the 'ma' syllable gate, the great silent Bodhi seat, the color of the body is like a rainbow, removing all fear. Finally, arrange black color, its hue is extremely profound.
惟訶字門 周遍生圓光 如劫災猛焰 寶冠舉手印 能怖一切惡 降伏諸魔軍
爾時世尊毗盧遮那。從三昧起。住于無量勝定佛于定中。顯示遍一切無能害力明妃。於一切如來境界中生。其明曰。
南么薩婆怛他(引)蘗帝弊(毗也反一)薩婆目契弊(同上)(二)阿娑迷(三)缽啰迷(四)阿者麗(五)伽伽泥薩么(二合)啰奶(平)(六)薩婆怛羅(引二合)弩蘗帝(七)莎訶(八)
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。入于內心。以大慈大悲力。念諸弟子。阿阇梨復以羯磨金剛薩埵。加持自身。以嚩字門及施愿金剛已。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。缽吒為裙。上被綃縠。身相金色週身焰鬘。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。蓮華印並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。持金剛秘密主並眷屬。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。于大日如來下。作不動尊。坐于石上。手持罥索慧
【現代漢語翻譯】 現代漢語譯本 『惟』(Vi)字門，周遍生出圓滿的光芒，如同劫末的猛烈火焰，寶冠和舉手印，能夠使一切邪惡感到恐懼，降伏所有的魔軍。
這時，世尊毗盧遮那（Vairocana，意為光明遍照）從三昧（Samadhi，意為正定）中起身，安住于無量殊勝的禪定中。佛陀在定中，顯示出遍一切處、無能傷害之力的明妃（Vidyārājñī，意為明咒女王），她從一切如來的境界中誕生。她的明咒是：
南么薩婆怛他(引)蘗帝弊(毗也反一)薩婆目契弊(同上)(二)阿娑迷(三)缽啰迷(四)阿者麗(五)伽伽泥薩么(二合)啰奶(平)(六)薩婆怛羅(引二合)弩蘗帝(七)莎訶(八)
然後調和彩色，頂禮世尊和般若波羅蜜（Prajñāpāramitā，意為智慧到彼岸），持誦此明妃八遍。從座位上起身，圍繞曼荼羅（Mandala，意為壇城）旋轉，進入內心。以大慈大悲的力量，憶念諸位弟子。阿阇梨（Ācārya，意為導師）再次以羯磨金剛薩埵（Karma-Vajrasattva，意為事業金剛薩埵）加持自身，以『嚩』(Va)字門和施愿金剛印。之後，應當繪製大悲藏生大曼荼羅。將大日世尊（Mahāvairocana，意為大光明遍照）安詳地安置在內心，他坐于白蓮華上，頭戴髮髻，身穿缽吒（Paṭa，一種裙子），上身披著綃縠（xiāo hú，一種絲織品），身相呈現金色，週身散發著火焰。或者以如來頂印，或者以字句，即『阿』(A)字門。東方的一切諸佛，以『阿』(A)字門和大空點。伊舍尼方（東北方）的一切如來母虛空眼，應當書寫『伽』(Ga)字。火天方（東南方）的一切諸菩薩，繪製真陀摩尼寶（Cintāmaṇi，意為如意寶珠），或者放置『迦』(Ka)字。夜叉方（西南方）的觀世自在（Avalokiteśvara，意為觀音菩薩），蓮華印，並繪製一生補處菩薩（Ekajāti-pratibaddha，意為候補佛）眷屬，或者作『娑』(Sa)字。焰摩方（南方），越過三分位置，繪製金剛慧印，手持金剛秘密主（Vajraguhyapāda，意為金剛手菩薩）及其眷屬，或者書寫『嚩』(Va)字。再越過三分位置，繪製一切諸執金剛印，或者書寫字句，即『𤙖』(Hūṃ)字。接下來，涅哩底方（西南方），在大日如來下方，繪製不動尊（Acala，意為不動明王），他坐于石頭上，手持罥索（Juān suǒ，一種繩索）慧劍。
【English Translation】 English version The syllable 『Vi』, universally generates perfect light, like the fierce flames at the end of a kalpa (aeon), with a jeweled crown and a hand gesture of raising the hand, capable of terrifying all evil and subduing all the armies of demons.
At that time, the World Honored One, Vairocana (The Illuminator), arose from Samadhi (Concentration), abiding in immeasurable and supreme concentration. In that concentration, the Buddha revealed the Vidyārājñī (Wisdom Queen), who pervades everywhere and possesses the power to harm nothing, born from the realm of all Tathagatas (Thus Come Ones). Her mantra is:
Namaḥ sarva tathāgatebhyaḥ sarva mukhebhyaḥ āsame prasame acale gagane smaraṇi sarva trāsa anugate svāhā.
Then, prepare the colors, prostrate to the World Honored One and Prajñāpāramitā (Perfection of Wisdom), and recite this Vidyārājñī eight times. Rise from the seat, circumambulate the Mandala (Sacred Circle), and enter into the inner mind. With great compassion and great mercy, remember all the disciples. The Ācārya (Teacher) then blesses himself again with the Karma-Vajrasattva (Action Vajrasattva), using the syllable 『Va』 and the wish-granting Vajra mudra. After that, one should draw the Great Compassionate Garbhadhātu Mandala (Womb Realm Mandala). Peacefully place Mahāvairocana (Great Illuminator) in the inner mind, seated on a white lotus flower, wearing a hair knot on the head, with a Paṭa (skirt) as clothing, and a silk upper garment. The body is golden in color, surrounded by flames. Either use the Tathagata's crown mudra, or the syllable 『A』. All the Buddhas of the East, with the syllable 『A』 and the great void point. The Akashagarbha (Space Treasury) who is the mother of all Tathagatas in the Ishani direction (Northeast), should be written with the syllable 『Ga』. All the Bodhisattvas of the Fire direction (Southeast), draw the Cintāmaṇi jewel (Wish-fulfilling Jewel), or place the syllable 『Ka』. Avalokiteśvara (The Observer of the World's Sounds) of the Yaksha direction (Southwest), the lotus mudra, and draw the retinue of the Ekajāti-pratibaddha Bodhisattva (One-Life-Remaining Bodhisattva), or make the syllable 『Sa』. In the Yama direction (South), beyond the one-third position, draw the Vajra Wisdom mudra, holding Vajraguhyapāda (Vajra Secret Holder) and his retinue, or write the syllable 『Va』. Again, beyond the one-third position, draw all the Vajra-holding mudras, or write the syllable 『Hūṃ』. Next, in the Nirṛti direction (Southwest), below Mahāvairocana, draw Acala (The Immovable One), seated on a stone, holding a noose and a wisdom sword.
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。于可怖中極令怖畏。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。並布光焰。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。毗俱胝形眉間浪文。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。于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。或袈裟缽印。或以字句。所謂婆字。次於外漫茶羅。以法界性加持自身。發菩提心彼舍三分位。當三作禮。心念大日世尊。如前調色。于第三分。帝釋方。作施愿金剛童子形。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。
身鬱金色。頂有五髻。或置密印。或置字句。真言曰。
南么三曼多勃馱喃(一)鑁
于其右邊。光網童子。一切身份皆悉圓滿。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。所謂惡字(長聲)夜叉方地藏菩薩。色如缽孕遇華。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)。
真言者宴坐 安住於法界 我即法界性 而住菩提心 向于帝釋方 結金剛慧印 次作金剛事 慇勤修供養 現諸佛救世 三昧耶印等 念一切方所 三轉持真言 依法召弟子 向壇而作凈 授彼三自歸 住勝菩提心 當爲諸弟子 結法界性印 次結法輪印 一心同彼體 繒帛覆面門 而起悲愍心 令作不空手 圓滿菩提故 耳語而告彼 無上正等戒 次當爲彼結 正等三昧印 授彼開敷花 令發菩提意 隨其所至處 而教於學人 作如是要誓 一切應傳授 具德持金剛 又請白世尊 唯愿仁中勝 演說灌頂法 爾時薄伽梵 安住於法
【現代漢語翻譯】 現代漢語譯本 身色是鬱金色。頭頂有五個髮髻。或者放置密印，或者放置字句。真言是：
南么三曼多勃馱喃(Namo Samanta Buddhanam，皈命普遍諸佛) (一) 鑁(Vam)
在其右邊，是光網童子。一切身份都圓滿。三昧手執持寶網，慧手持鉤。或者放置他的印，或者書寫字句。所謂染字。在焰摩方（Yama，閻摩，掌管死亡之神）的方向，是除一切蓋障菩薩。金色頭髮，戴著髮冠，手持如意寶。或者畫他的印，或者放置字句。所謂惡字(長聲)。在夜叉方（Yaksa，夜叉，一種鬼神）的方向，是地藏菩薩。顏色如缽孕遇華（Padma，蓮花）。手持蓮花，用各種瓔珞裝飾。或者放置他的印，或者放置字句。所謂伊字。在龍方，是虛空藏菩薩。白色，穿著白衣，身上有光焰，用各種瓔珞裝飾。手持朅伽（Khadga，劍）。或者放置他的印，或者放置字句。所謂伊字(長聲)。
修真言者宴坐，安住在法界。 我即是法界的體性，安住于菩提心。 面向帝釋方（Indra，帝釋天，佛教的護法神），結金剛慧印。 然後作金剛事，慇勤地修供養。 顯現諸佛救世的三昧耶印等。 念一切方所，三轉持真言。 依法召弟子，向壇場而作凈化。 授予他們三自歸（皈依佛、法、僧），安住于殊勝的菩提心。 應當為諸弟子，結法界性印。 然後結法輪印，一心與法身同體。 用繒帛覆蓋面門，生起悲憫心。 令他們作不空手印，爲了圓滿菩提的緣故。 在耳邊告訴他們，無上正等戒。 然後應當為他們結，正等三昧印。 授予他們開敷的花，令他們發起菩提心。 隨他們所去之處，而教導于學人。 作如是誓言，一切都應傳授。 具德的持金剛者，又請白世尊。 唯愿仁中之勝者，演說灌頂法。 爾時薄伽梵（Bhagavan，世尊），安住在法。
【English Translation】 English version His body is the color of Jambu gold. On his head are five chignons. Sometimes a secret mudra is placed, or sometimes syllables are placed. The mantra is:
Namo Samanta Buddhanam (Homage to all Buddhas) (One) Vam
On his right side is the Light Net Youth. All parts of his body are perfect. The Samadhi hand holds a jeweled net, and the Wisdom hand holds a hook. Sometimes his mudra is placed, or syllables are written. This is called the 'Ram' syllable. In the direction of Yama (Lord of Death), is Sarvanivaranaviskambhin (Remover of All Obstacles) Bodhisattva. Golden hair, wearing a crown, holding a wish-fulfilling jewel. Sometimes his mudra is drawn, or syllables are placed. This is called the 'Ah' syllable (long sound). In the direction of Yaksha (a type of spirit), is Ksitigarbha (Earth Treasury) Bodhisattva. His color is like a lotus flower. Holding a lotus flower in his hand, adorned with various ornaments. Sometimes his mudra is placed, or syllables are placed. This is called the 'I' syllable. In the direction of the Dragon, is Akasagarbha (Space Treasury) Bodhisattva. White, wearing white clothes, his body has light and flames, adorned with various ornaments. Holding a Khadga (sword) in his hand. Sometimes his mudra is placed, or syllables are placed. This is called the 'I' syllable (long sound).
The mantra practitioner sits in meditation, abiding in the Dharmadhatu (realm of reality). I am the nature of the Dharmadhatu, abiding in the Bodhicitta (mind of enlightenment). Facing the direction of Indra (King of the Gods), form the Vajra Wisdom Mudra. Then perform the Vajra actions, diligently making offerings. Manifest the Samaya Mudras of the Buddhas saving the world, etc. Recite the mantra three times in all directions. According to the Dharma, summon the disciple, and purify the mandala. Bestow upon them the Three Refuges (Buddha, Dharma, Sangha), and abide in the supreme Bodhicitta. You should form the Dharmadhatu nature mudra for the disciples. Then form the Dharma Wheel Mudra, with one mind being the same as that body. Cover the face with silk, and generate compassion. Have them make the Amoghasiddhi (Unfailing Success) hand seal, for the sake of perfecting Bodhi. Whisper in their ear, the unsurpassed perfect precepts. Then you should form for them, the perfect Samadhi Mudra. Bestow upon them an opening flower, causing them to generate the Bodhi mind. Wherever they go, teach the students. Make such vows, everything should be transmitted. The virtuous Vajra holder, again requests the Bhagavan (Blessed One). May the best among the virtuous ones, expound the Abhisheka (initiation) Dharma. At that time, the Bhagavan (Blessed One), abides in the Dharma.
界 而告金剛手 一心應諦聽 我說諸法教 勝自在攝持 師以如來性 加持于自體 或復以密印 次應召弟子 令住法界性 大蓮華王中 以四大菩薩 所加持寶瓶 結支分生印 而用灌其頂 髻中應授與 大空暗字門 心置無生句 胸表無垢字 或一切阿字 髮髻金色光 住白蓮華臺 等同於仁者
大毗盧遮那成佛神變加持經卷第三 大正藏第 18 冊 No. 0848 大毗盧遮那成佛神變加持經
大毗盧遮那成佛神變加持經卷第四
大唐天竺三藏善無畏共沙門一行譯
密印品第九
爾時薄伽梵毗盧遮那。觀察諸大眾會。告執金剛秘密主言。秘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啰揭嚕茶緊那啰摩睺羅伽人非人等。敬而繞之受教而行。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。
爾時薄伽梵。即便住于身無害力三昧。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。
南么三曼多勃馱喃(一)阿三迷(二)呾履(二合)三迷(三)三么曳
【現代漢語翻譯】 現代漢語譯本 界 然後告訴金剛手（Vajrapani，佛教護法神）：『專心致志地聽著。 我將講述諸法的教義，這是由偉大的自在者所攝持的。 上師以如來（Tathagata，佛的稱號）的本性，加持自身， 或者以秘密手印，然後傳授給弟子， 使他安住於法界（Dharmadhatu，宇宙萬法的本體）的本性中，在大蓮花王之中。 用四大菩薩所加持的寶瓶， 結出支分生印，用來灌頂。 應該在他的髮髻中授予大空暗字門， 心中安置無生之句，胸前顯現無垢之字， 或者一切『阿』字，髮髻發出金色光芒， 安住在白蓮花臺上，等同於仁者。』
《大毗盧遮那成佛神變加持經》卷第三 大正藏第 18 冊 No. 0848 《大毗盧遮那成佛神變加持經》
《大毗盧遮那成佛神變加持經》卷第四
大唐天竺三藏善無畏共沙門一行譯
密印品第九
這時，薄伽梵毗盧遮那（Vairocana，佛名），觀察著所有的大眾集會，告訴執金剛秘密主（Vajrapani，金剛手菩薩的別稱）說：『秘密主，有等同於如來的莊嚴之具，等同於法界的趣味標誌。菩薩由此莊嚴自身，所以在生死輪迴中巡歷諸趣。在一切如來大會上，以此大菩提幢作為標誌。諸天、龍、夜叉（Yaksa，一種鬼神）、乾達婆（Gandharva，一種天神）、阿修羅（Asura，一種惡神）、揭嚕茶（Garuda，金翅鳥）、緊那羅（Kinnara，一種天神）、摩睺羅伽（Mahoraga，一種大蟒神）、人、非人等等，恭敬地圍繞著他，接受教誨並遵照實行。你現在仔細聽著，極好地思考，我將要演說。』 這樣說完后，金剛手（Vajrapani）稟告說：『世尊，現在正是時候。世尊，現在正是時候。』
這時，薄伽梵（Bhagavan，佛的稱號）便安住在身無害力三昧（Samadhi，禪定）。安住于這種禪定后，宣說一切如來進入三昧耶（Samaya，誓言）遍一切無能障礙力無等三昧力明妃曰：
南么三曼多勃馱喃（Namo Samanta Buddhanam）(一) 阿三迷(Asame) (二) 呾履（二合）三迷(Trisame) (三) 三么曳(Samaye)
【English Translation】 English version The Boundary Then he told Vajrapani (Vajrapani, a Dharma protector in Buddhism): 'Listen attentively with one mind. I will speak of the teachings of all dharmas, which are upheld by the great sovereign. The master, with the nature of the Tathagata (Tathagata, an epithet of the Buddha), blesses himself, Or with secret mudras (hand gestures), then transmits to the disciple, Causing him to abide in the nature of the Dharmadhatu (Dharmadhatu, the essence of all phenomena in the universe), within the great lotus king. With the precious vase blessed by the Four Great Bodhisattvas, Forming the limb-generating mudra, he uses it to consecrate the crown of his head. He should be given the great empty dark syllable gate in his hair knot, The phrase of no-birth placed in his heart, the immaculate syllable manifested on his chest, Or all the 'Ah' syllables, the hair knot emitting golden light, Abiding on the white lotus platform, equal to the benevolent one.'
Mahavairocana Sutra on Becoming a Buddha through Supernatural Transformation and Empowerment, Volume 3 Taisho Tripitaka Volume 18 No. 0848 Mahavairocana Sutra on Becoming a Buddha through Supernatural Transformation and Empowerment
Mahavairocana Sutra on Becoming a Buddha through Supernatural Transformation and Empowerment, Volume 4
Translated by Shramana Ichigyo together with the Tripiṭaka Master Śubhakarasiṃha from India of the Great Tang Dynasty
Chapter 9: Secret Mudras
At that time, the Bhagavan Vairocana (Vairocana, the name of a Buddha), observing all the great assemblies, said to the Secret Lord Vajrapani (Vajrapani, another name for the Bodhisattva Vajrapani): 'Secret Lord, there are adornments equal to those of the Tathagata, emblems of the same interest as the Dharmadhatu. Bodhisattvas adorn themselves with these, and therefore travel through all realms in the cycle of birth and death. In all assemblies of the Tathagatas, they use this great Bodhi banner as an emblem. Devas, dragons, Yakshas (Yaksa, a type of ghost or spirit), Gandharvas (Gandharva, a type of celestial being), Asuras (Asura, a type of evil spirit), Garudas (Garuda, a mythical bird), Kinnaras (Kinnara, a type of celestial being), Mahoragas (Mahoraga, a type of great serpent spirit), humans, non-humans, and so on, respectfully surround him, receive teachings, and act accordingly. Now listen carefully and contemplate well, I will now expound.' Having said this, Vajrapani (Vajrapani) reported, 'World-Honored One, now is the right time. World-Honored One, now is the right time.'
At that time, the Bhagavan (Bhagavan, an epithet of the Buddha) then abided in the Samadhi (Samadhi, meditation) of harmless power. Abiding in this samadhi, he spoke the mantra of all Tathagatas entering the Samaya (Samaya, vow), pervading all unobstructed power, unequaled samadhi power, the Vidya mantra:
Namo Samanta Buddhanam (Namo Samanta Buddhanam) (1) Asame (Asame) (2) Trisame (Trisame) (3) Samaye (Samaye)
(四)莎訶(五)
秘密主如是明妃。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。併合而建立之。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。虛空輪入于掌中。而舒風輪。是為凈法界印。真言曰。
南么三曼多勃陀喃(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。
是名為勝愿 吉祥法輪印 世依救世者 悉皆轉此輪
真言曰。
南么三曼多勃馱喃(一)伐折啰(引二合)呾么(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 能斷于諸見 謂俱生身見
真言曰。
南么三曼多勃馱喃(一)摩訶朅伽微啰阇(二)達么珊捺啰奢(二合)迦娑訶阇(三)薩迦耶捺㗚(二合)瑟致(上二合)掣(叱曳反)諾(入)迦(四)怛他(引)蘗多(引)地目訖底(丁以反二合)你(入)社多(五)微啰(引)伽達摩你(入)社多𤙖(六)
復以定慧二手。作虛心合掌。屈二風輪。以二
【現代漢語翻譯】 現代漢語譯本： (四)莎訶(Sā hē)：（咒語結尾的常用語，表示『成就』、『圓滿』等含義） 秘密主，這樣的明妃（Míng fēi，智慧女神）。示現一切如來地（Rúlái dì，佛的境界），不超越三法道界（Sān fǎ dào jiè，三種法則的境界），圓滿地波羅蜜（Bōluómì，到達彼岸）。這是密印相（Mì yìn xiàng，秘密手印的象徵）。應當用定慧手（Dìng huì shǒu，禪定和智慧之手），做空心合掌（Kōng xīn hé zhǎng，掌心空虛的合掌）。用定慧二虛空輪（Dìng huì èr xūkōng lún，禪定和智慧的兩個虛空之輪），併合而建立它。頌曰： 此一切諸佛，救世之大印，正覺三昧耶（Zhèngjué sānm昧yé，正覺的誓約），於此印而住。 又以定慧手為拳，虛空輪入于掌中，而舒風輪（Fēng lún，風輪，象徵行動和變化）。是為凈法界印（Jìng fǎ jiè yìn，清凈法界的印）。真言曰： 南么三曼多勃陀喃（Nán me sān màn duō bót陀nán）（皈命一切諸佛），達摩馱睹（Dámó tuó dǔ）（法界），薩嚩（Sà pó）（一切），婆嚩句痕（Pó pó jù hén）。 復以定慧手，五輪皆等，迭翻相鉤，二虛空輪，首俱相向。頌曰： 是名為勝愿，吉祥法輪印（Jíxiáng fǎlún yìn，吉祥法輪的印），世依救世者，悉皆轉此輪。 真言曰： 南么三曼多勃馱喃（Nán me sān màn duō bót陀nán）（皈命一切諸佛），伐折啰（Fá zhé là）（金剛），呾么（Dá mó）（自我），句痕（Jù hén）。 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（Qiè qié，一種刀）。頌曰： 此大慧刀印，一切佛所說，能斷于諸見，謂俱生身見（Jù shēng shēn jiàn，與生俱來的身見）。 真言曰： 南么三曼多勃馱喃（Nán me sān màn duō bót陀nán）（皈命一切諸佛），摩訶朅伽微啰阇（Mó hē qiè qié wēi luó shé）（大慧刀），達么珊捺啰奢（Dá mó shān nà luó shē）（法之顯現），迦娑訶阇（Jiā suō hē shé）（與…同生），薩迦耶捺㗚瑟致（Sà jiā yé nà lì sè zhì）（薩迦耶見，身見），掣諾迦（Chè nuò jiā）（斷除），怛他蘗多（Dá tā niè duō）（如來），地目訖底（Dì mù qì dǐ）（解脫），你社多（Nǐ shè duō）（生起），微啰伽達摩你社多（Wēi luó qié dá mó nǐ shè duō）（離貪之法生起），𤙖。 復以定慧二手，作虛心合掌，屈二風輪，以二
【English Translation】 English version: (Four) Svaha (Sā hē): (A common ending in mantras, meaning 'accomplishment,' 'perfection,' etc.) Secret Lord, such is the Consort of Wisdom (Míng fēi). Manifesting all the Buddha-lands (Rúlái dì), not transcending the realm of the Three Laws (Sān fǎ dào jiè), perfectly reaching the other shore (Pāramitā, Bōluómì). This is the symbol of the Secret Seal (Mì yìn xiàng). One should use the hands of Samadhi and Wisdom (Dìng huì shǒu), forming a hollow-palmed Anjali Mudra (Kōng xīn hé zhǎng). Use the two wheels of emptiness of Samadhi and Wisdom (Dìng huì èr xūkōng lún), joining and establishing it. The verse says: These are all the Buddhas, the great seal of saving the world, the Samaya (Sānm昧yé) of Perfect Enlightenment, abiding in this seal. Again, make fists with the hands of Samadhi and Wisdom, with the wheel of emptiness entering the palm, and extend the wind wheel (Fēng lún, symbolizing action and change). This is the Mudra of Purifying the Dharma Realm (Jìng fǎ jiè yìn). The mantra says: Namo Samanta Buddhanam (Nán me sān màn duō bót陀nán) (Homage to all Buddhas), Dharma Dhatu (Dámó tuó dǔ) (Dharma Realm), Sarva (Sà pó) (All), Bhava Guham (Pó pó jù hén). Again, with the hands of Samadhi and Wisdom, all five wheels are equal, alternately hooking each other, the two wheels of emptiness facing each other. The verse says: This is called the Supreme Vow, the Auspicious Dharma Wheel Mudra (Jíxiáng fǎlún yìn), the world relies on the Savior, all turn this wheel. The mantra says: Namo Samanta Buddhanam (Nán me sān màn duō bót陀nán) (Homage to all Buddhas), Vajra (Fá zhé là) (Diamond), Atma (Dá mó) (Self), Guham (Jù hén). Again, extend the two hands of Samadhi and Wisdom, forming the Anjali Mudra of taking refuge, the wind wheels touching each other, with the two empty wheels added on top, shaped like a sword (Qiè qié). The verse says: This is the Great Wisdom Sword Mudra, spoken by all Buddhas, able to cut off all views, namely the Innate Self-View (Jù shēng shēn jiàn). The mantra says: Namo Samanta Buddhanam (Nán me sān màn duō bót陀nán) (Homage to all Buddhas), Maha Khadga Visarada (Mó hē qiè qié wēi luó shé) (Great Wisdom Sword), Dharma Sandarsana (Dá mó shān nà luó shē) (Manifestation of the Dharma), Kasahaja (Jiā suō hē shé) (Born with), Satkayadrishti (Sà jiā yé nà lì sè zhì) (Satkayadrishti, Self-View), Ccheda (Chè nuò jiā) (Cutting off), Tathagata (Dá tā niè duō) (Tathagata), Adhimukti (Dì mù qì dǐ) (Liberation), Nisjata (Nǐ shè duō) (Arising), Viraga Dharma Nisjata (Wēi luó qié dá mó nǐ shè duō) (Arising of the Dharma of Detachment), Hum. Again, with the two hands of Samadhi and Wisdom, form a hollow-palmed Anjali Mudra, bend the two wind wheels, with the two
空輪絞之。形如商佉。頌曰。
此名為勝愿 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。
南么三曼多勃馱喃(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。
吉祥愿蓮華 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。
南么三曼多勃馱喃(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。水輪交合如拔折啰頌曰。
金剛大慧印 能壞無智城 曉寤睡眠者 天人不能壞
真言曰。
南么三曼多伐折羅(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。屈二虛空相併。頌曰。
此印摩訶印 所謂如來頂 適才結作之 即同於世尊
真言曰。
南么三曼多勃馱喃(一)𤙖𤙖
復以智慧手為拳。置於眉間。頌曰。
此名毫相藏 佛常滿愿印 以才作此故 即同仁中勝
真言曰。
南么三曼多勃馱喃(一)阿(去急呼)痕若(急呼)
住瑜伽座。持缽相應。以
【現代漢語翻譯】 現代漢語譯本：空輪相互交錯纏繞，形狀如同海螺（商佉，Śaṅkha）。頌詞說： 『此名為勝愿，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： 『南么三曼多勃馱喃（Namo Samanta Buddhanam）（一）暗（Āḥ）。』 再次，以定慧手（即左右手），相合后普舒展開，猶如健吒（ghaṇṭā，鈴）。二地輪（拇指）與二空輪（中指）相持，使火輪（無名指）與風輪（食指）和合。頌詞說： 『吉祥愿蓮華，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： 『南么三曼多勃馱喃（Namo Samanta Buddhanam）（一）阿（Āḥ）。』 再次，以定慧手，五輪（五指）外向握拳，建立火輪（無名指），舒展二風輪（食指），彎曲成鉤形，在旁邊持之。虛空輪（中指）與地輪（拇指）併攏而直立向上，水輪（小指）交合，如同拔折啰（vajra，金剛杵）。頌詞說： 『金剛大慧印，能壞無智城，曉寤睡眠者，天人不能壞。』 真言曰： 『南么三曼多伐折羅（Namo Samanta Vajraṇām）（一）𧹞（Traḥ）𤙖（Āḥ）。』 再次，以定慧手，五輪內向握拳，建立火輪（無名指），以二風輪（食指）置於旁邊，彎曲二虛空輪（中指）使之相併。頌詞說： 『此印摩訶印，所謂如來頂，適才結作之，即同於世尊。』 真言曰： 『南么三曼多勃馱喃（Namo Samanta Buddhanam）（一）𤙖（Āḥ）𤙖（Āḥ）。』 再次，以智慧手（右手）握拳，置於眉間。頌詞說： 『此名毫相藏，佛常滿愿印，以才作此故，即同仁中勝。』 真言曰： 『南么三曼多勃馱喃（Namo Samanta Buddhanam）（一）阿（Āḥ）痕若（Hūṃ）。』 安住于瑜伽座，手持缽，相應地以……
【English Translation】 English version: The empty wheels are intertwined, shaped like a conch (Śaṅkha). The verse says: 'This is called the supreme vow, the auspicious conch seal. The Buddhas, teachers of the world, and Bodhisattvas, saviors of the world, all speak of the immaculate Dharma, leading to the serene Nirvana.' The mantra says: 'Namo Samanta Buddhanam (一) Āḥ.' Again, with the wisdom and meditation hands (i.e., the left and right hands), bring them together and spread them out, like a bell (ghaṇṭā). The two earth wheels (thumbs) and two space wheels (middle fingers) hold each other, causing the fire wheel (ring finger) and wind wheel (index finger) to unite. The verse says: 'Auspicious wish lotus, Buddhas, saviors of the world, indestructible vajra seat, awakening is called Buddha, Bodhi and Buddha-children, all are born from this.' The mantra says: 'Namo Samanta Buddhanam (一) Āḥ.' Again, with the wisdom and meditation hands, make fists with the five wheels (five fingers) facing outward, establish the fire wheel (ring finger), extend the two wind wheels (index fingers), bend them into hook shapes, and hold them on the sides. The space wheel (middle finger) and earth wheel (thumb) are joined and stand straight up, the water wheel (little finger) intersects, like a vajra. 'Vajra great wisdom seal, able to destroy the city of ignorance, awakening the sleeping ones, gods and humans cannot destroy it.' The mantra says: 'Namo Samanta Vajraṇām (一) Traḥ Āḥ.' Again, with the wisdom and meditation hands, make fists with the five wheels facing inward, establish the fire wheel (ring finger), place the two wind wheels (index fingers) on the sides, bend the two space wheels (middle fingers) together. 'This seal is the great seal, the so-called Tathagata's crown. As soon as it is formed, it is the same as the World Honored One.' The mantra says: 'Namo Samanta Buddhanam (一) Āḥ Āḥ.' Again, with the wisdom hand (right hand), make a fist and place it between the eyebrows. The verse says: 'This is called the treasure of the white hair mark, the Buddha's ever-fulfilling seal. By making this, one is the same as the best among humans.' The mantra says: 'Namo Samanta Buddhanam (一) Āḥ Hūṃ.' Residing in the yoga seat, holding the alms bowl, correspondingly with...
定慧手。俱在臍間。是名釋迦牟尼大缽印。
真言曰。
南么三曼多勃馱喃(一)婆(上急呼)
複次以智慧手。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。
南么三曼多勃馱喃(一)薩婆他(二)爾娜爾娜(三)佩也那奢娜(四)莎訶(五)
複次以智慧手。下垂作施愿形。頌曰。
如是與愿印 世依之所說 適才結此者 諸佛滿其愿
真言曰。
南么三曼多勃馱喃(一)嚩啰娜伐折啰(二合引)怛么(二合)迦(二)莎訶
復以智慧手為拳。而舒風輪。以毗俱胝形。住于等引。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 及余諸障者 馳散無所礙
真言曰。
南么三曼多勃馱喃(一)么訶(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[口*履]也(三合)毗庾(二合)嗢檗(二合)底(丁以反)(四)莎訶
複次以智慧手為拳。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。
【現代漢語翻譯】 現代漢語譯本：定慧手（Dhyana-prajna hand），兩手都放在臍間，這叫做釋迦牟尼（Sakyamuni）大缽印（Great Bowl Mudra）。
真言（Mantra）曰：
南么三曼多勃馱喃（Namo Samanta Buddhanam）（一）婆（bha，上聲急呼）
其次，用智慧手（Prajna hand）向上，作出施無畏印（Abhaya Mudra）的形狀。頌（Verse）說：
能施與一切 眾生類無畏 若結此大印 名施無畏者
真言（Mantra）曰：
南么三曼多勃馱喃（Namo Samanta Buddhanam）（一）薩婆他（Sarvatha）（二）爾娜爾娜（Irna Irna）（三）佩也那奢娜（Peya Nasana）（四）莎訶（Svaha）（五）
其次，用智慧手（Prajna hand）向下垂，作出施愿印（Varada Mudra）的形狀。頌（Verse）說：
如是與愿印 世依之所說 適才結此者 諸佛滿其愿
真言（Mantra）曰：
南么三曼多勃馱喃（Namo Samanta Buddhanam）（一）嚩啰娜伐折啰（Varada Vajra）（二合引）怛么（Atma）（二合）迦（ka）（二）莎訶（Svaha）
再者，用智慧手（Prajna hand）握拳，伸出風輪（Vayu Mandala）。以毗俱胝（Bhrkuti）的形狀，安住于等引（Samahita）。頌（Verse）說：
以如是大印 諸佛救世尊 恐怖諸障者 隨意成悉地（Siddhi） 由結是印故 大惡魔軍眾 及余諸障者 馳散無所礙
真言（Mantra）曰：
南么三曼多勃馱喃（Namo Samanta Buddhanam）（一）么訶（Maha）（引）沫羅嚩底（Mala Vati）（丁以反）（二）捺奢嚩路嗢婆（Dasa Valokodbhava）（二合）吠（ve，平）（三）摩訶（Maha）（引）昧怛[口*履]也（Maitri）（三合）毗庾（Bhyu）（二合）嗢檗（Udga）（二合）底（di，丁以反）（四）莎訶（Svaha）
其次，用智慧手（Prajna hand）握拳，伸出火輪（Agni Mandala）和水輪（Varuna Mandala），以虛空輪（Akasa Mandala）在下方。頌（Verse）說：
此名一切佛 世依悲生眼 想置於眼界 智者成佛眼
真言（Mantra）曰：
【English Translation】 English version: The Dhyana-prajna hand, both hands are placed at the navel. This is called the Sakyamuni Great Bowl Mudra.
The Mantra says:
Namo Samanta Buddhanam (一) bha (pronounced urgently with a rising tone)
Next, with the Prajna hand facing upwards, make the shape of the Abhaya Mudra (fearless gesture). The Verse says:
Able to bestow upon all Sentient beings fearlessness If one forms this great Mudra It is called the Fearless Giver
The Mantra says:
Namo Samanta Buddhanam (一) Sarvatha (二) Irna Irna (三) Peya Nasana (四) Svaha (五)
Next, with the Prajna hand hanging down, make the shape of the Varada Mudra (boon-granting gesture). The Verse says:
Such is the boon-granting Mudra Spoken of by the World-Supporter Whoever forms this Mudra All Buddhas fulfill their wishes
The Mantra says:
Namo Samanta Buddhanam (一) Varada Vajra (二) Atma (二) ka (二) Svaha
Furthermore, with the Prajna hand making a fist, extend the Vayu Mandala (wind wheel). With the shape of Bhrkuti (frowning), abide in Samahita (equanimity). The Verse says:
With such a great Mudra The Buddhas, World-Honored Ones Terrify all obstructors And Siddhi (accomplishment) is achieved at will By forming this Mudra The great demon armies And all other obstructors Scatter and are unimpeded
The Mantra says:
Namo Samanta Buddhanam (一) Maha Mala Vati (二) Dasa Valokodbhava (三) Maha Maitri Bhyu Udga (四) Svaha
Next, with the Prajna hand making a fist, extend the Agni Mandala (fire wheel) and Varuna Mandala (water wheel), with the Akasa Mandala (space wheel) below. The Verse says:
This is called the eye Of compassion born from all Buddhas, World-Supporters Contemplate placing it in the realm of the eye The wise one achieves the Buddha-eye
The Mantra says:
南么三曼多勃馱喃(一)伽伽那嚩啰洛吃灑(二合)儜(上)(二)迦嚕儜么那(三)怛他(引)檗多斫吃芻(二合四)莎訶
複次以定摩手。五輪內向為拳。而舒風輪。圓屈相合。頌曰。
此勝愿索印 壞諸造惡者 真言者結之 能縛諸不善
真言曰。
南么三曼多勃馱喃(一)繫系摩訶(引)播奢(二)缽羅(二合)娑嘮那[口*履]也(二合三)薩埵馱睹(四)微模訶迦(五)怛他(引)蘗多(引)地目吃底(丁以反二合)你(入)社多(六)莎訶(七)
複次以定慧手。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。
南么三曼多勃馱喃(一)阿(去急呼)薩婆怛啰(引二合)缽啰(二合)底(丁以反)訶諦(二)怛他(引)蘗黨矩奢(三)菩提浙[口履]耶(二合)缽[口履]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。
南么三曼多勃馱喃(一)壤怒嗢婆(二合)嚩(二)莎訶(三)
復以此印。舒其水輪。而豎立之。名如來臍印。彼真言曰。
南么三曼
【現代漢語翻譯】 現代漢語譯本 南么三曼多勃馱喃 (Namo Samanta Buddhanam，皈命普遍諸佛) (一)，伽伽那嚩啰洛吃灑 (Gagana Varalaksha，虛空色相) 儜(上) (二)，迦嚕儜么那 (Karuna Mana，悲心) (三)，怛他 (引) 檗多斫吃芻 (Tathagata Chakshu，如來眼) (二合四)，莎訶 (Svaha，成就)。
其次，用定手摩擦，五輪內向握拳，然後伸出風輪，使其圓屈相合。頌曰：
此勝愿索印，壞諸造惡者，真言者結之，能縛諸不善。
真言曰：
南么三曼多勃馱喃 (Namo Samanta Buddhanam，皈命普遍諸佛) (一)，繫系摩訶 (引) 播奢 (Hrih Hrih Maha Pasha，大索) (二)，缽羅 (二合) 娑嘮那[口*履]也 (Prasarana Arya，舒展聖者) (二合三)，薩埵馱睹 (Sattva Dhatu，有情界) (四)，微模訶迦 (Vimohaka，解脫者) (五)，怛他 (引) 蘗多 (引) 地目吃底 (Tathagata Adhimukti，如來勝解) (丁以反二合) 你(入)社多 (Niryata，流出) (六)，莎訶 (Svaha，成就) (七)。
其次，用定慧手，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：
南么三曼多勃馱喃 (Namo Samanta Buddhanam，皈命普遍諸佛) (一)，阿 (去急呼) 薩婆怛啰 (引二合) 缽啰 (二合) 底 (丁以反) 訶諦 (Apratihate，無障礙) (二)，怛他 (引) 蘗黨矩奢 (Tathagata Ankusha，如來鉤) (三)，菩提浙[口履]耶 (Bodhi Jihvaya，菩提舌) (二合) 缽[口履]布邏迦 (Paripuraka，圓滿者) (四)，莎訶 (Svaha，成就) (五)。
即此鉤印，舒其火輪，而少屈之，是謂如來心印。彼真言曰：
南么三曼多勃馱喃 (Namo Samanta Buddhanam，皈命普遍諸佛) (一)，壤怒嗢婆 (二合) 嚩 (Jnana Udbhava，智慧生) (二)，莎訶 (Svaha，成就) (三)。
復以此印，舒其水輪，而豎立之，名如來臍印。彼真言曰：
南么三曼
【English Translation】 English version Namo Samanta Buddhanam (Homage to all Buddhas universally) (1), Gagana Varalaksha (The color of space) (2), Karuna Mana (Mind of compassion) (3), Tathagata Chakshu (The eye of the Tathagata) (4), Svaha (May it be accomplished).
Next, rub the meditation hand, make a fist with the five wheels facing inward, and then extend the wind wheel, making it round and curved to join together. The verse says:
This victorious wish-rope mudra, destroys all evildoers, the mantra practitioner forms it, able to bind all unwholesome things.
The mantra says:
Namo Samanta Buddhanam (Homage to all Buddhas universally) (1), Hrih Hrih Maha Pasha (Great rope) (2), Prasarana Arya (Expanding noble one) (3), Sattva Dhatu (Realm of sentient beings) (4), Vimohaka (Liberator) (5), Tathagata Adhimukti (The Tathagata's superior liberation) (6), Svaha (May it be accomplished) (7).
Next, with the meditation and wisdom hands, join them together to form a fist, extend the wind wheel of the wisdom hand, and bend the third joint, like a ring. The verse says:
Thus it is called the hook mudra, the Buddhas who save the world, summoning all, dwelling in the ten stages, those with great Bodhi mind, and evil-minded beings.
The mantra says:
Namo Samanta Buddhanam (Homage to all Buddhas universally) (1), A Sarvatratra Apratihate (Unobstructed everywhere) (2), Tathagata Ankusha (The hook of the Tathagata) (3), Bodhi Jihvaya (By the tongue of Bodhi) (4), Paripuraka (Fulfiller) (5), Svaha (May it be accomplished) (5).
Immediately this hook mudra, extend its fire wheel, and slightly bend it, this is called the Tathagata's heart mudra. Its mantra says:
Namo Samanta Buddhanam (Homage to all Buddhas universally) (1), Jnana Udbhava (Wisdom arising) (2), Svaha (May it be accomplished) (3).
Again, with this mudra, extend its water wheel, and erect it, it is called the Tathagata's navel mudra. Its mantra says:
Namo Samanta
多勃馱喃(一)阿沒㗚(二合)睹嗢婆(二合)嚩(二)莎訶
即以此印。直舒水輪。余亦豎之。名如來腰印。彼真言曰。
南么三曼多勃馱喃(一)怛他(引)檗多三婆嚩(二)莎訶
復以定慧手。作空心合掌。以二風輪。屈入于內。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。
南么薩婆怛他(引)檗帝弊(毗也反)(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。
南么三曼多勃馱喃(一)麗魯補[口*履]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。
南么薩婆怛他(引)檗帝弊(毗也反下同)(一)薩婆佩也微檗帝弊(二)微濕嚩目契弊(三)薩婆他(引)(四)唅欠(五)啰訖灑(二合)摩訶(引)沫麗(六)薩婆怛他(引)檗多本抳也(二合)儜(入)社帝(七)𤙖𤙖(八)怛啰(引二合)吒(輕)怛啰吒(同上)(九)阿缽啰(二合)底(丁以反)訶諦(十)莎訶(十一)
復以風輪。而散舒之。空輪併入其中。名普光印。彼真言曰。
南么三曼多勃馱喃(一)入嚩(引二合)啰(引)摩履你(平二)怛他
【現代漢語翻譯】 現代漢語譯本 多勃馱喃(Dobhadhanam)(一)阿沒㗚(二合)(Amrita)睹嗢婆(二合)(Udbhava)嚩(二)(va)莎訶(Svaha)。
即以此印（手印）。直舒水輪（小指），其餘手指也豎立起來。名為如來腰印。其真言曰：
南么(Namo)三曼多勃馱喃(Samanta Buddhanam)(一)怛他(引)(Tatha)檗多(gata)三婆嚩(Sambava)(二)莎訶(Svaha)。
復以定（左手）慧（右手）手，作空心合掌。以二風輪（食指），屈入于內。二水輪（小指）也是這樣。其二地輪（無名指）令稍微彎曲，而伸展火輪（中指）。此是如來藏印。其真言曰：
南么(Namo)薩婆(Sarva)怛他(引)(Tatha)檗帝弊(bhagavatebhyah)(毗也反)(一)㘕㘕(Hram Hram)𡀩𡀩(Hrih Hrih)(二)莎嚩(二合)(Svaha)。
即以此印，散開其水輪（小指），向上放置。名為大界印。其真言曰：
南么(Namo)三曼多勃馱喃(Samanta Buddhanam)(一)麗魯補口*履微矩麗(vikure)(二)莎訶(Svaha)(三)。
即以此印，其二火輪（中指），鉤屈相合，散舒風輪（食指）。名為無堪忍大護印。其真言曰：
南么(Namo)薩婆(Sarva)怛他(引)(Tatha)檗帝弊(bhagavatebhyah)(毗也反下同)(一)薩婆(Sarva)佩也(bhayā)微檗帝弊(vigatebhyah)(二)微濕嚩目契弊(Visva mukhebhyah)(三)薩婆他(引)(Sarvatha)(四)唅欠(Ham Kham)(五)啰訖灑(二合)(Raksha)摩訶(引)(maha)沫麗(male)(六)薩婆(Sarva)怛他(引)(Tatha)檗多(gata)本抳也(bandhaniya)(二合)儜(入)(nin)社帝(dhati)(七)𤙖𤙖(Hum Hum)(八)怛啰(引二合)(Trah)吒(輕)(ta)怛啰吒(同上)(Trah ta)(九)阿缽啰(二合)(Apara)底(丁以反)(ti)訶諦(hate)(十)莎訶(Svaha)(十一)。
復以風輪（食指），而散開舒展它們，空輪（拇指）併入其中。名為普光印。其真言曰：
南么(Namo)三曼多勃馱喃(Samanta Buddhanam)(一)入嚩(引二合)(Jvala)啰(引)(ra)摩履你(平二)(malini)怛他(Tatha)
【English Translation】 English version Dobhadhanam (多勃馱喃)(1) Amrita (阿沒㗚)(2) Udbhava (睹嗢婆)(2) va (嚩)(2) Svaha (莎訶).
Then, with this mudra (hand gesture). Straighten and extend the water wheels (little fingers), and also raise the remaining fingers. This is called the Tathagata's Waist Mudra. The mantra for it is:
Namo (南么) Samanta Buddhanam (三曼多勃馱喃)(1) Tatha (怛他)(Tatha) gatā (檗多) Sambava (三婆嚩)(2) Svaha (莎訶).
Again, with the Samadhi (left) and Prajna (right) hands, form a hollow-centered joined palm. Bend the two wind wheels (index fingers) inward. The two water wheels (little fingers) are also like this. Slightly bend the two earth wheels (ring fingers) and extend the fire wheels (middle fingers). This is the Tathagatagarbha Mudra. The mantra for it is:
Namo (南么) Sarva (薩婆) Tathā (怛他) gatebhyah (檗帝弊)(1) Hram Hram (㘕㘕) Hrih Hrih (𡀩𡀩)(2) Svaha (莎嚩).
Then, with this mudra, scatter the water wheels (little fingers) and place them upwards. This is called the Great Boundary Mudra. The mantra for it is:
Namo (南么) Samanta Buddhanam (三曼多勃馱喃)(1) Lilu pu[m] (麗魯補[口*履]) vikure (微矩麗)(2) Svaha (莎訶)(3).
Then, with this mudra, hook and join the two fire wheels (middle fingers), and scatter and extend the wind wheels (index fingers). This is called the Unbearable Great Protection Mudra. The mantra for it is:
Namo (南么) Sarva (薩婆) Tathā (怛他) gatebhyah (檗帝弊)(1) Sarva (薩婆) bhayā (佩也) vigatebhyah (微檗帝弊)(2) Visva mukhebhyah (微濕嚩目契弊)(3) Sarvatha (薩婆他)(4) Ham Kham (唅欠)(5) Raksha (啰訖灑) maha (摩訶) male (沫麗)(6) Sarva (薩婆) Tathā (怛他) gata (檗多) bandhaniya (本抳也)(7) nin dhati (儜社帝)(7) Hum Hum (𤙖𤙖)(8) Trah ta (怛啰吒) Trah ta (怛啰吒)(9) Apara ti hate (阿缽啰底訶諦)(10) Svaha (莎訶)(11).
Again, scatter and extend the wind wheels (index fingers), and incorporate the air wheels (thumbs) within them. This is called the Universal Light Mudra. The mantra for it is:
Namo (南么) Samanta Buddhanam (三曼多勃馱喃)(1) Jvala ra malini (入嚩啰摩履你) Tatha (怛他)
(引)檗多㗚旨(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。
南么三曼多勃馱喃(一)怛他(引)檗多爾訶嚩(二合二)薩底也(二)合達摩缽啰(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。
南么三曼多勃馱喃(一)怛他(引)檗多摩訶(引)嚩(無各反)吃怛啰(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。
南么三曼多勃馱喃(一)怛他(引)檗多能(去)瑟吒羅(三合二)啰娑啰娑(引)釳啰(二合三)參缽啰(引二合)博迦(四)薩婆怛他(引)檗多(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。
南么三曼多勃馱喃(一)阿振底也(二合)娜部(二合)多(二)𡀔波嚩(引)三摩哆(上)缽啰(引二合)缽多(二合)(三)微輸(上)馱娑嚩(二合)啰(四)莎訶
【現代漢語翻譯】 現代漢語譯本： （引）bó duō dá zhǐ（二合三）suō hē（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：
nā mó sān màn duō pú tuó nán（一）dá tuō（引）bó qié duō ěr hē wá（二合二）sà dǐ yě（二）hé dá mó bō là（二合）sè chǐ（二合）duō（三）suō hē（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：
nā mó sān màn duō pú tuó nán（一）dá tuō（引）qié duō mó hē（引）wá（wú gè fǎn）chī dá là（三合）（二）wēi shī wǎ（二合）rǎng（引）náng mó hù nà yě（三）suō hē（四）
如前印，以二風輪，屈入掌中向上，名如來牙印。彼真言曰：
nā mó sān màn duō pú tuó nán（一）dá tuō（引）qié duō néng（qù）sè zhà luó（三合二）luó suō luó suō（引）qié luó（二合三）cān bō luó（引二合）bó jiā（四）sà pó dá tuō（引）qié duō（五）wēi shě yě cān pó（shàng）wá（六）suō hē（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：
nā mó sān màn duō pú tuó nán（一）ā zhèn dǐ yě（二合）nà bù（二合）duō（二）yì bō wá（引）sān mó duō（shàng）bō là（引二合）bō duō（二合）（三）wēi shū（shàng）tuó suō wǎ（二合）luó（四）suō hē
【English Translation】 English version: (Seed syllable) Bó duō dá zhǐ (two combined, three) Suō hē (four)
Again, with hands of Samadhi (定) and Prajna (慧), form an empty-centered joined palm. With the two wind wheels (風輪), hold the sides of the fire wheels (火輪), this is called the Tathagata Armor Seal (如來甲印).
Bend the two water wheels (水輪), combine the two space wheels (空輪) into the palm, pressing the two water wheels on top of the armor. This is the Tathagata Tongue Mark Seal (如來舌相印). The mantra says:
Nā mó sān màn duō pú tuó nán (one), dá tuō (drawn out) bó qié duō ěr hē wá (two combined, two), sà dǐ yě (two), hé dá mó bō là (two combined) sè chǐ (two combined) duō (three), suō hē (four).
With this seal, cause the wind and water wheels to bend and touch each other. The space wheels face upwards and are slightly bent. The fire wheels are upright and joined together, and the earth wheels are also like this. This is called the Tathagata Speech Door Seal (如來語門印). The mantra says:
Nā mó sān màn duō pú tuó nán (one), dá tuō (drawn out) qié duō mó hē (drawn out) wá (wú gè fǎn) chī dá là (three combined) (two), wēi shī wǎ (two combined) rǎng (drawn out) náng mó hù nà yě (three), suō hē (four).
Like the previous seal, bend the two wind wheels into the palm facing upwards. This is called the Tathagata Tooth Seal (如來牙印). The mantra says:
Nā mó sān màn duō pú tuó nán (one), dá tuō (drawn out) qié duō néng (departing tone) sè zhà luó (three combined, two) luó suō luó suō (drawn out) qié luó (two combined, three) cān bō luó (drawn out, two combined) bó jiā (four), sà pó dá tuō (drawn out) qié duō (five), wēi shě yě cān pó (rising tone) wá (six), suō hē (seven).
Again, like the previous seal posture, place the two wind wheels upwards, bending the third joint. This is called the Tathagata Eloquence Seal (如來辯說印). The mantra says:
Nā mó sān màn duō pú tuó nán (one), ā zhèn dǐ yě (two combined) nà bù (two combined) duō (two), yì bō wá (drawn out) sān mó duō (rising tone) bō là (drawn out, two combined) bō duō (two combined) (three), wēi shū (rising tone) tuó suō wǎ (two combined) luó (four), suō hē.
複次以定慧手。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。
南么三曼多勃馱喃(一)捺奢么浪伽(輕)達啰(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。
南么三曼多勃馱喃(一)怛他(引)檗多娑么㗚(三合)底(二)薩埵系哆弊(毗庾反)嗢檗多(三)伽伽那糝忙(引)糝么(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。
南么三曼多勃馱喃(一)薩婆達摩三么哆缽啰(引二合)缽多(二合)(二)怛他(引)檗哆弩檗多(三)莎訶(四)
復以定慧手。合為一。以二風輪。加火輪上。余如前。是普賢如意珠印。彼真言曰。
南么三曼多勃馱喃(一)參么哆弩檗多(二)微啰若達摩你(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。余如前。是慈氏印。彼真言曰。
南么三曼多勃馱喃(一)阿爾單若也(二)薩婆薩埵(引)奢夜弩檗多(三)莎訶(四)
又如前印。以二虛空輪入中。名虛空藏印。真言曰。
南么三曼多勃馱喃(一)阿(去)迦(引)奢
【現代漢語翻譯】 現代漢語譯本 再次，用定慧之手，合為一體，做成空心合掌的姿勢。兩個地輪（地大，代表堅固性）和空輪（空大，代表空性）彎曲並相互結合。這是如來持十力印（Tathagata's Ten Powers Mudra）。其真言（mantra）曰： 南么三曼多勃馱喃（Namas samanta buddhanam）（一）捺奢么浪伽（輕）達啰（dasha balangadaara）（二）𤙖參髯（om sam jram）（三）莎訶（svaha）（四） 又如前面的手印，用兩個空輪和風輪（風大，代表流動性），彎曲上節使之相互結合。這是如來念處印（Tathagata's Mindfulness Mudra）。其真言曰： 南么三曼多勃馱喃（Namas samanta buddhanam）（一）怛他（引）檗多娑么㗚（三合）（tathagata smriti）（二）薩埵系哆弊（毗庾反）嗢檗多（sattva hita pyudyata）（三）伽伽那糝忙（引）糝么（gagana samaya samaya）（四）莎訶（svaha）（四） 又如前面的手印，用兩個空輪，放在水輪（水大，代表凝聚性）之上。這叫做一切法平等開悟印（Mudra of Equal Enlightenment of All Dharmas）。其真言曰： 南么三曼多勃馱喃（Namas samanta buddhanam）（一）薩婆達摩三么哆缽啰（引二合）缽多（二合）（sarva dharma samata prapta）（二）怛他（引）檗哆弩檗多（tathagata anugata）（三）莎訶（svaha）（四） 再次，用定慧之手，合為一體。用兩個風輪，加在火輪（火大，代表熱能）之上，其餘部分如前。這是普賢如意珠印（Samantabhadra's Wish-Fulfilling Jewel Mudra）。其真言曰： 南么三曼多勃馱喃（Namas samanta buddhanam）（一）參么哆弩檗多（samata anugata）（二）微啰若達摩你（入）社多（viraja dharma nishthita）（三）摩訶（引）摩訶（maha maha）（四）莎訶（svaha）（五） 就用這個虛心合掌的姿勢，用兩個風輪，彎曲放在兩個火輪之下，其餘部分如前。這是慈氏印（Maitreya's Mudra）。其真言曰： 南么三曼多勃馱喃（Namas samanta buddhanam）（一）阿爾單若也（ardhana jnaya）（二）薩婆薩埵（引）奢夜弩檗多（sarva sattva ashaya anugata）（三）莎訶（svaha）（四） 又如前面的手印，用兩個虛空輪放入中間。這叫做虛空藏印（Akasagarbha's Mudra）。真言曰： 南么三曼多勃馱喃（Namas samanta buddhanam）（一）阿（去）迦（引）奢（akasha）
【English Translation】 English version Again, with the hands of Samadhi (concentration) and Prajna (wisdom), unite them as one, forming the hollow-palmed Anjali Mudra (gesture of reverence). Bend the two Earth Wheels (Prithvi, representing solidity) and Space Wheels (Akasha, representing emptiness) inward and join them together. This is the Tathagata's Ten Powers Mudra (Tathagata's Ten Powers Mudra). The mantra is: Namas samanta buddhanam (one) dasha balangadaara (two) om sam jram (three) svaha (four) Again, like the previous Mudra, with the two Space Wheels and Wind Wheels (Vayu, representing mobility), bend the upper joints to join them together. This is the Tathagata's Mindfulness Mudra (Tathagata's Mindfulness Mudra). The mantra is: Namas samanta buddhanam (one) tathagata smriti (two) sattva hita pyudyata (three) gagana samaya samaya (four) svaha (four) Again, like the previous Mudra, with the two Space Wheels, place them on top of the Water Wheels (Apas, representing cohesion). This is called the Mudra of Equal Enlightenment of All Dharmas (Mudra of Equal Enlightenment of All Dharmas). The mantra is: Namas samanta buddhanam (one) sarva dharma samata prapta (two) tathagata anugata (three) svaha (four) Again, with the hands of Samadhi and Prajna, unite them as one. With the two Wind Wheels, add them on top of the Fire Wheels (Agni, representing heat), the rest as before. This is Samantabhadra's Wish-Fulfilling Jewel Mudra (Samantabhadra's Wish-Fulfilling Jewel Mudra). The mantra is: Namas samanta buddhanam (one) samata anugata (two) viraja dharma nishthita (three) maha maha (four) svaha (five) Just with this hollow-palmed Anjali Mudra, with the two Wind Wheels, bend them and place them under the two Fire Wheels, the rest as before. This is Maitreya's Mudra (Maitreya's Mudra). The mantra is: Namas samanta buddhanam (one) ardhana jnaya (two) sarva sattva ashaya anugata (three) svaha (four) Again, like the previous Mudra, with the two Space Wheels entering the middle. This is called Akasagarbha's Mudra (Akasagarbha's Mudra). The mantra is: Namas samanta buddhanam (one) akasha
參么哆弩檗多(二)微質怛㘕(二合)嚩啰達啰(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。
南么三曼多勃馱喃(一)阿(去急呼)薩埵系哆弊(毗庾反)嗢檗多(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。
南么三曼多勃馱喃(一)薩婆怛他(引)檗哆嚩路吉多(二)羯嚕儜么也(三)啰啰啰𤙖若(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。
南么三曼多勃馱喃(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。
南么三曼多勃馱喃(一)哆囇哆[口*履]抳(二)羯嚕拏嗢婆(上二合)吠(平)(三)莎訶(四)
如前印舉二風輪。參差相押是毗俱胝印。彼真言曰。
南么三曼多勃馱喃(一)薩婆佩也怛啰(引二合)散你(入)(二)𤙖娑破(二合)吒也(三)莎訶(四)
如前以定慧手。空心合掌。水輪空輪皆入于中。是白處尊印。彼真言曰。
【現代漢語翻譯】 現代漢語譯本 參么哆弩檗多(二)微質怛㘕(二合)嚩啰達啰(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：
南么三曼多勃馱喃(Namas samanta buddhanam，皈命普遍諸佛)(一)阿(去急呼)薩埵系哆弊(毗庾反)嗢檗多(二)怛㘕(二合三)㘕㘕(四)莎訶(Svaha，成就)(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：
南么三曼多勃馱喃(Namas samanta buddhanam，皈命普遍諸佛)(一)薩婆怛他(引)檗哆嚩路吉多(Sarva tathagata avalokita，一切如來觀)(二)羯嚕儜么也(Karuna maya，慈悲所成)(三)啰啰啰𤙖若(四)莎訶(Svaha，成就)(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：
南么三曼多勃馱喃(Namas samanta buddhanam，皈命普遍諸佛)(一)髯髯娑(急呼二)莎訶(Svaha，成就)(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：
南么三曼多勃馱喃(Namas samanta buddhanam，皈命普遍諸佛)(一)哆囇哆[口*履]抳(Tare tarini，救度者)(二)羯嚕拏嗢婆(上二合)吠(平)(Karuna udbhave，慈悲生)(三)莎訶(Svaha，成就)(四)
如前印舉二風輪。參差相押是毗俱胝印。彼真言曰：
南么三曼多勃馱喃(Namas samanta buddhanam，皈命普遍諸佛)(一)薩婆佩也怛啰(引二合)散你(入)(Sarva bhaya trasani，一切恐怖救護)(二)𤙖娑破(二合)吒也(三)莎訶(Svaha，成就)(四)
如前以定慧手。空心合掌。水輪空輪皆入于中。是白處尊印。彼真言曰：
【English Translation】 English version Samantabhadra (2) Vicitra (combined) Varada (3) Svaha (4)
Again, as in the previous mudra. With the two water wheels and two earth wheels, bent into the palm. The two wind wheels and fire wheels combined. This is the mudra for removing all veils and obstructions. The mantra is:
Namas samanta buddhanam (Homage to all Buddhas) (1) Ah (urgent call) Sattva hita (bi yu reflex) udbheda (2) Tram (combined 3) Tram Tram (4) Svaha (So be it) (5)
As before, with the wisdom and skillful means hands joined together. Spread out the five wheels, like a bell. With the space and earth wheels, harmoniously held together, forming a lotus shape. This is the Avalokiteshvara (觀自在) mudra. The mantra is:
Namas samanta buddhanam (Homage to all Buddhas) (1) Sarva tathagata avalokita (All Thus Come Ones observed) (2) Karuna maya (Made of compassion) (3) Rara rara hrih jah (4) Svaha (So be it) (5)
As before, with the wisdom and skillful means hands. Make an empty-hearted joined palm, like an unopened lotus. This is the Mahasthamaprapta (得大勢) mudra. The mantra is:
Namas samanta buddhanam (Homage to all Buddhas) (1) Hram hram sah (urgent call 2) Svaha (So be it) (3)
As before, with the wisdom and skillful means hands. The five wheels facing inward to form a fist. Raise the two wind wheels, like needle points. Add the two space wheels. This is the Tara (多羅) mudra. The mantra is:
Namas samanta buddhanam (Homage to all Buddhas) (1) Tare tarini (Savioress) (2) Karuna udbhave (Compassion born) (3) Svaha (So be it) (4)
As in the previous mudra, raise the two wind wheels. Press them together in a staggered manner. This is the Bhrikuti (毗俱胝) mudra. The mantra is:
Namas samanta buddhanam (Homage to all Buddhas) (1) Sarva bhaya trasani (All fear dispelling) (2) Hrih sphotaya (3) Svaha (So be it) (4)
As before, with the wisdom and skillful means hands. Empty-hearted joined palm. The water wheel and space wheel are all entered within. This is the White-Clothed One (白處尊) mudra. The mantra is:
南么三曼多勃馱喃(一)怛他(引)檗多微灑也三婆(上)吠(平)(二)缽曇摩(二合)忙[口*履]你(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。
南么三曼多勃馱喃(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。余如拳。是地藏菩薩印。彼真言曰。
南么三曼多勃馱喃(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。余如前。是聖者文殊師利印。彼真言曰。
南么三曼多勃馱喃(一)繫系矩忙啰(二)微目吃底(二合)缽他悉體(他以反二合)多(三)娑么(二合)啰娑么(二合)啰(四)缽啰(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。
南么三曼多勃馱喃(一)繫系矩忙(引)啰(二)忙(引)耶檗多娑嚩(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。
南么三曼多勃馱喃(一)系矩忙(引)啰(二)微質怛啰(二合)檗底矩忙(
【現代漢語翻譯】 現代漢語譯本：
南么三曼多勃馱喃（Namas samanta buddhanam，皈命普遍諸佛）(一) 怛他(引)檗多微灑也三婆(上)吠(平)(Tathagata visaya sambhave，如來境界生) (二) 缽曇摩(二合)忙[口*履]你(入 Padmamalini，蓮花鬘) (三) 莎訶(Svaha，成就) (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（Hayagriva，馬頭觀音）印。彼真言曰：
南么三曼多勃馱喃（Namas samanta buddhanam，皈命普遍諸佛）(一) 佉娜也畔若娑破(二合)吒也（Khanada vajra sphotaya，摧破金剛爆發）(二) 莎訶(Svaha，成就) (三)
同前印。申二水輪風輪。余如拳。是地藏菩薩印。彼真言曰：
南么三曼多勃馱喃（Namas samanta buddhanam，皈命普遍諸佛）(一) 訶訶訶(Haha haha haha，大笑) (二) 蘇(上)怛弩(Sutanu，妙身) (三) 莎訶(Svaha，成就) (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。余如前。是聖者文殊師利（Manjusri，妙吉祥）印。彼真言曰：
南么三曼多勃馱喃（Namas samanta buddhanam，皈命普遍諸佛）(一) 繫系矩忙啰（Hih kumara，童子）(二) 微目吃底(二合)缽他悉體(他以反二合)多（Vimukti patha sthita，解脫道住）(三) 娑么(二合)啰娑么(二合)啰（Smara smara，憶念憶念）(四) 缽啰(二合)底然（Pratijna，誓願）(五) 莎訶(Svaha，成就) (六)
以三昧手為拳。而舉風輪。猶如鉤形。是光網鉤印。彼真言曰：
南么三曼多勃馱喃（Namas samanta buddhanam，皈命普遍諸佛）(一) 繫系矩忙(引)啰（Hih kumara，童子）(二) 忙(引)耶檗多娑嚩(二合)婆(去)嚩悉體(他以反二合)多（Maya jagata svabhava sthita，幻化世界自性住）(三) 莎訶(Svaha，成就) (四)
即如前印。一切輪相。皆少屈之。是無垢光印。彼真言曰：
南么三曼多勃馱喃（Namas samanta buddhanam，皈命普遍諸佛）(一) 系矩忙(引)啰（Hih kumara，童子）(二) 微質怛啰(二合)檗底矩忙(引
【English Translation】 English version:
Namas samanta buddhanam (Homage to all Buddhas)(1) Tathagata visaya sambhave (arising from the realm of the Tathagatas)(2) Padmamalini (wearing a lotus garland)(3) Svaha (may it be accomplished)(4)
As in the previous mudra. Bend the two wind wheels. Place them below the space wheels. The distance between them is like that of wheat grains. This is the Hayagriva (Horse-headed Avalokiteshvara) mudra. The mantra is:
Namas samanta buddhanam (Homage to all Buddhas)(1) Khanada vajra sphotaya (Crushing, diamond, bursting forth)(2) Svaha (may it be accomplished)(3)
Same as the previous mudra. Extend the two water and wind wheels. The rest is like a fist. This is the Ksitigarbha (Earth Store Bodhisattva) mudra. The mantra is:
Namas samanta buddhanam (Homage to all Buddhas)(1) Haha haha haha (Haha haha haha)(2) Sutanu (Beautiful body)(3) Svaha (may it be accomplished)(4)
Again, with the meditation and wisdom hands, form a joined palm in the air. The fire and water wheels are intertwined and held together. Place the two wind wheels on top of the two space wheels, like a hook shape. The rest is as before. This is the Manjusri (Gentle Glory) mudra. The mantra is:
Namas samanta buddhanam (Homage to all Buddhas)(1) Hih kumara (Hey, young one)(2) Vimukti patha sthita (Abiding in the path of liberation)(3) Smara smara (Remember, remember)(4) Pratijna (Vow)(5) Svaha (may it be accomplished)(6)
Make a fist with the samadhi hand and raise the wind wheel, like a hook shape. This is the Light Net Hook mudra. The mantra is:
Namas samanta buddhanam (Homage to all Buddhas)(1) Hih kumara (Hey, young one)(2) Maya jagata svabhava sthita (Abiding in the nature of the illusory world)(3) Svaha (may it be accomplished)(4)
Just like the previous mudra. Slightly bend all the wheel shapes. This is the Immaculate Light mudra. The mantra is:
Namas samanta buddhanam (Homage to all Buddhas)(1) Hih kumara (Hey, young one)(2) Vicitra gati kumara
引)啰(三)么弩娑么(二合)啰(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。
南么三曼多勃馱喃(一)繫系矩忙(引)[口*履]計(二)娜耶壤難娑摩(二合)啰(三)缽啰(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。
南么三曼多勃馱喃(一)頻(去)娜夜壤難(二)系矩忙(引)[口*履]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。
南么三曼多勃馱喃(一)系娑么(二合)啰壤那計睹(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。
南么三曼多勃馱喃(一)阿(去)羯啰灑(二合)也薩鑁(引)(二)矩嚕阿(去)然(三)矩忙(引)啰寫(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。
南么三曼多勃馱喃(一)阿(去急呼)微娑么(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。
南么三曼多勃馱喃(一)微么底掣(鴟曳反)諾迦(二)
【現代漢語翻譯】 現代漢語譯本 引) 啰(三)么弩娑么(二合)啰(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：
南么三曼多勃馱喃(Namas samanta buddhanam)(皈命普遍諸佛)(一)繫系矩忙(引)[口*履]計(二)娜耶壤難娑摩(二合)啰(三)缽啰(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：
南么三曼多勃馱喃(Namas samanta buddhanam)(皈命普遍諸佛)(一)頻(去)娜夜壤難(二)系矩忙(引)[口*履]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：
南么三曼多勃馱喃(Namas samanta buddhanam)(皈命普遍諸佛)(一)系娑么(二合)啰壤那計睹(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：
南么三曼多勃馱喃(Namas samanta buddhanam)(皈命普遍諸佛)(一)阿(去)羯啰灑(二合)也薩鑁(引)(二)矩嚕阿(去)然(三)矩忙(引)啰寫(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：
南么三曼多勃馱喃(Namas samanta buddhanam)(皈命普遍諸佛)(一)阿(去急呼)微娑么(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：
南么三曼多勃馱喃(Namas samanta buddhanam)(皈命普遍諸佛)(一)微么底掣(鴟曳反)諾迦(二)
【English Translation】 English version Om) Lola (three) Manu Sama (two combined) Lola (four) Svaha (five)
As before, make a fist with the wisdom hand. Combine the wind and fire wheels into one and extend it. This is the Consort Knife Mudra. The mantra is:
Namas samanta buddhanam (Homage to all Buddhas) (one) Hsi Hsi Ku Mang (lead) [mouth*Li] Chi (two) Naya Rang Nan Soma (two combined) Lola (three) Patla (two combined) Di Ran (four) Svaha (five)
As before, make a fist with the wisdom hand and extend the fire wheel, like a halberd. This is the Upakeshini Halberd Mudra. The mantra is:
Namas samanta buddhanam (Homage to all Buddhas) (one) Pin (gone) Naya Rang Nan (two) Hsi Ku Mang (lead) [mouth*Li] Chi (three) Svaha (four)
As before, make a fist with the samadhi hand and extend the water and earth wheels. This is the Earth Wisdom Banner Mudra. The mantra is:
Namas samanta buddhanam (Homage to all Buddhas) (one) Hsi Soma (two combined) Lola Rang Na Ketu (two) Svaha (three)
Make a fist with the wisdom hand and extend the wind wheel, like a hook. This is the Summoning Boy Mudra. The mantra is:
Namas samanta buddhanam (Homage to all Buddhas) (one) A (gone) Jala Sa (two combined) Ye Sa Ban (lead) (two) Kulu A (gone) Ran (three) Ku Mang (lead) La Xie (four) Svaha (five)
As before, make a fist with the samadhi and wisdom hands, extend the two wind wheels, and bend the joints together. This is the Mudra of All Who Serve the Teaching. The mantra is:
Namas samanta buddhanam (Homage to all Buddhas) (one) A (gone, urgent call) Wei Soma (two combined) Ye Ning Ye (flat two) Svaha (three)
As before, make a fist with the samadhi and wisdom hands and extend the fire wheel, bending the third joint. This is the Doubt-Removing Vajra Mudra. The mantra is:
Namas samanta buddhanam (Homage to all Buddhas) (one) Wei Ma Di Che (Chi Ye Fan) Nuo Jia (two)
莎訶(三)
舉毗缽舍那臂。作施無畏手。是施無畏者印。彼真言曰。
南么三曼多勃馱喃(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。
南么三曼多勃馱喃(一)阿弊(毗庾反)達啰儜(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。
南么三曼多勃馱喃(一)系摩訶(引)摩訶(二)娑么(二合)啰缽啰(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。
南么三曼多勃馱喃(一)娑嚩(二合)制妒嗢檗(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。
南么三曼多勃馱喃(一)羯嚕儜沒麗(二合)眤多(二)莎訶(三)
如前以慧手。作施愿相。是除一切熱惱印。彼真言曰。
南么三曼多勃馱喃(一)系嚩啰娜(二)嚩啰缽啰(二合引)缽多(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。
南么三曼多勃馱喃(一)薩摩舍缽[口*履]布啰(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
【現代漢語翻譯】 現代漢語譯本 莎訶(Sā hē)(語助詞，表示祈願或讚歎)
舉起毗缽舍那(Pí bō shě nuó)(觀)臂，作出施無畏手印。這是施無畏者的手印。它的真言是：
南么三曼多勃馱喃(Nán me sān màn duō bó tuó nán)(皈命普遍諸佛) 阿佩延娜娜(Ā pèi yán nuó nuó) 莎訶(Sā hē)
如前一樣伸出智慧之手，然後向上舉起。這是去除惡趣的手印。它的真言是：
南么三曼多勃馱喃(Nán me sān màn duō bó tuó nán)(皈命普遍諸佛) 阿弊(Ā bì)(音譯) 達啰儜(Dá là ní)(音譯) 薩埵馱敦(Sà duǒ tuó dūn)(一切有情) 莎訶(Sā hē)
如前一樣用智慧之手掩蓋心口。這是救護智慧的手印。它的真言是：
南么三曼多勃馱喃(Nán me sān màn duō bó tuó nán)(皈命普遍諸佛) 系摩訶(Xì mó hē)(偉大的) 摩訶(Mó hē)(偉大的) 娑么(Suō me)(音譯) 啰缽啰(Là bō là)(音譯) 底然(Dǐ rán) 莎訶(Sā hē)
如前一樣用智慧之手，作出持花的樣子。這是大慈生印。它的真言是：
南么三曼多勃馱喃(Nán me sān màn duō bó tuó nán)(皈命普遍諸佛) 娑嚩(Suō pó)(音譯) 制妒嗢檗(Zhì dù wà gé)(音譯) 多(Duō) 莎訶(Sā hē)
如前一樣用智慧之手覆蓋心口，稍微彎曲火輪（指手指）。這是悲念者的手印。它的真言是：
南么三曼多勃馱喃(Nán me sān màn duō bó tuó nán)(皈命普遍諸佛) 羯嚕儜沒麗(Jié lū ní méi lì)(悲) 眤多(Nì duō) 莎訶(Sā hē)
如前一樣用智慧之手，作出施予願望的樣子。這是去除一切熱惱的手印。它的真言是：
南么三曼多勃馱喃(Nán me sān màn duō bó tuó nán)(皈命普遍諸佛) 系嚩啰娜(Xì pó luó nuó)(賜予) 嚩啰缽啰(Pó luó bō là)(殊勝的) 缽多(Bō duō) 莎訶(Sā hē)
如前一樣用智慧之手，作出執持真多摩尼寶(Zhēn duō mó ní bǎo)(如意寶珠)的形狀。這是不可思議智慧的手印。它的真言是：
南么三曼多勃馱喃(Nán me sān màn duō bó tuó nán)(皈命普遍諸佛) 薩摩舍缽[口履]布啰(Sà mó shě bō [kǒulǚ] bù là)(圓滿一切願望) 莎訶(Sā hē)
如前一樣用定慧之手握拳，使兩個火輪（指手指）打開舒展。這是地藏旗印。它的真言是：
【English Translation】 English version Sā hē (An interjection expressing prayer or praise)
Raise the arm of Vipashyana (Vipashyana)(insight meditation). Make the gesture of fearlessness. This is the mudra (mudra)(hand gesture) of the giver of fearlessness. Its mantra (mantra)(sacred utterance) is:
Namo Samanta Buddhanam (Namo Samanta Buddhanam)(Homage to all Buddhas) Apeyana Nana (Apeyana Nana) Sā hē
As before, extend the hand of wisdom and raise it upwards. This is the mudra for removing evil destinies. Its mantra is:
Namo Samanta Buddhanam (Namo Samanta Buddhanam)(Homage to all Buddhas) Api (Api)(transliteration) Darani (Darani)(transliteration) Sattva Dhatun (Sattva Dhatun)(all sentient beings) Sā hē
As before, cover the heart with the hand of wisdom. This is the mudra of saving wisdom. Its mantra is:
Namo Samanta Buddhanam (Namo Samanta Buddhanam)(Homage to all Buddhas) He Mahā (He Mahā)(great) Mahā (Mahā)(great) Sama (Sama)(transliteration) Ra Prati (Ra Prati)(transliteration) Ran (Ran) Sā hē
As before, with the hand of wisdom, make the shape of holding a flower. This is the mudra of great compassion. Its mantra is:
Namo Samanta Buddhanam (Namo Samanta Buddhanam)(Homage to all Buddhas) Svaha (Svaha)(transliteration) Cetu Udgata (Cetu Udgata)(transliteration) Ta (Ta) Sā hē
As before, cover the heart with the hand of wisdom, slightly bending the fire wheel (referring to the fingers). This is the mudra of the compassionate one. Its mantra is:
Namo Samanta Buddhanam (Namo Samanta Buddhanam)(Homage to all Buddhas) Karuna Meli (Karuna Meli)(compassion) Nita (Nita) Sā hē
As before, with the hand of wisdom, make the gesture of granting wishes. This is the mudra for removing all heat and affliction. Its mantra is:
Namo Samanta Buddhanam (Namo Samanta Buddhanam)(Homage to all Buddhas) He Varada (He Varada)(granting) Vara Prati (Vara Prati)(supreme) Patta (Patta) Sā hē
As before, with the hand of wisdom, make the shape of holding a Cintamani jewel (Cintamani jewel)(wish-fulfilling jewel). This is the mudra of inconceivable wisdom. Its mantra is:
Namo Samanta Buddhanam (Namo Samanta Buddhanam)(Homage to all Buddhas) Sama Shepa [mouthlǚ] Pura (Sama Shepa [mouthlǚ] Pura)(fulfilling all wishes) Sā hē
As before, make a fist with the hands of meditation and wisdom, causing the two fire wheels (referring to the fingers) to open and unfold. This is the Ksitigarbha (Ksitigarbha)(Earth Treasury) flag mudra. Its mantra is:
么三曼多勃馱喃(一)訶訶訶微娑么(二合)曳(平二)莎訶(三)
慧手為拳。而舒三輪。是寶處印。彼真言曰。
南么三曼多勃馱喃(一)系摩訶(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。
南么三曼多勃馱喃(一)啰怛怒(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。余如跋折羅狀。是持地印。彼真言曰。
南么三曼多勃馱喃(一)達啰尼(尼仁反)達啰(二)莎訶(三)
如前作五股金剛戟形。是寶印手印。彼真言曰。
南么三曼多勃馱喃(一)啰怛娜(二合)你(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。
南么三曼多勃馱喃(一)伐折啰(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。
南么三曼多勃馱喃(一)伽伽娜(引)難多愚者啰莎訶
如前輪印。是虛空慧印。彼真言曰。
南么三曼多勃馱喃(一)斫吃啰(二合)嚩(入)喇底(丁以反二合)(二)莎訶(三)
如前商佉印。是清凈慧印。彼真言曰
【現代漢語翻譯】 現代漢語譯本 么三曼多勃馱喃(一)訶訶訶微娑么(二合)曳(平二)莎訶(三) 慧手握拳，然後伸展三輪。這是寶處印。它的真言是： 南么三曼多勃馱喃(一)系摩訶(引)摩訶(二)莎訶(三) 用這慧手，伸展其水輪。這是寶手菩薩印。它的真言是： 南么三曼多勃馱喃(一)啰怛怒(二合)嗢婆(上)嚩(二)莎訶(三) 以定手和慧手作反向交叉合掌。定手空輪與慧手地輪相交。般若（智慧）於三昧（禪定）也是如此。其餘部分如跋折羅（金剛杵）的形狀。這是持地印。它的真言是： 南么三曼多勃馱喃(一)達啰尼(尼仁反)達啰(二)莎訶(三) 如前製作五股金剛戟的形狀。這是寶印手印。它的真言是： 南么三曼多勃馱喃(一)啰怛娜(二合)你(入)喇爾(二合)多(二)莎訶(三) 就用這個手印，令一切輪相合。這是發堅固意印。它的真言是： 南么三曼多勃馱喃(一)伐折啰(二合)三婆嚩(二)莎訶(三) 如前，以定手和慧手做刀的形狀，這是虛空無垢菩薩印。它的真言是： 南么三曼多勃馱喃(一)伽伽娜(引)難多愚者啰莎訶 如前輪印。這是虛空慧印。它的真言是： 南么三曼多勃馱喃(一)斫吃啰(二合)嚩(入)喇底(丁以反二合)(二)莎訶(三) 如前商佉印（海螺印）。這是清凈慧印。它的真言是
【English Translation】 English version 么三曼多勃馱喃(Samanta Buddhanam) (one) Haha Ha Vismaye (two combined) Svaha (three) The wisdom hand forms a fist, and then extends the three wheels. This is the Jewel Place Mudra. Its mantra is: Namo Samanta Buddhanam (one) He Maha (extended) Maha (two) Svaha (three) Using this wisdom hand, extend its water wheel. This is the Jewel Hand Bodhisattva Mudra. Its mantra is: Namo Samanta Buddhanam (one) Ratna Udbhave (two) Svaha (three) With the meditation hand and wisdom hand making a reverse, crossed-hand gesture. The space wheel of the meditation hand intersects with the earth wheel of the wisdom hand. Prajna (wisdom) in Samadhi (meditation) is also like this. The remainder is like the shape of a Vajra (thunderbolt). This is the Earth-Holding Mudra. Its mantra is: Namo Samanta Buddhanam (one) Dharani Dhara (two) Svaha (three) As before, make the shape of a five-pronged Vajra spear. This is the Jewel Seal Hand Mudra. Its mantra is: Namo Samanta Buddhanam (one) Ratna Nirhrte (two) Svaha (three) Then use this mudra to make all wheels combine. This is the Generating Firm Intention Mudra. Its mantra is: Namo Samanta Buddhanam (one) Vajra Sambhave (two) Svaha (three) As before, with the meditation hand and wisdom hand making the shape of a knife, this is the Space Immaculate Bodhisattva Mudra. Its mantra is: Namo Samanta Buddhanam (one) Gagana Nantagocara Svaha As before, the wheel mudra. This is the Space Wisdom Mudra. Its mantra is: Namo Samanta Buddhanam (one) Chakra Vartti (two) Svaha (three) As before, the Shankha Mudra (conch mudra). This is the Pure Wisdom Mudra. Its mantra is:
。
南么三曼多勃馱喃(一)達磨三婆嚩(二)莎訶(三)
如前蓮華印。是行慧印。彼真言曰。
南么三曼多勃馱喃(一)缽曇摩(二合)啰(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。
南么三曼多勃馱喃(一)壤弩嗢婆(二合)嚩(二)莎訶(三)
如前以二手相合。而屈水輪。相交入于掌中。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。
南么三曼多伐折啰𧹞(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。
南么三曼多伐折啰𧹞(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。相糾向于自體。而旋轉之。般若空輪。加三昧虛輪。是金剛鎖印。彼真言曰。
南么三曼多伐折啰𧹞(一)𤙖滿馱滿馱(二)慕吒耶慕吒耶(三)伐折𡀔嗢婆(二合)吠(平)(四)薩婆怛啰(引二合)缽啰(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。是忿怒月黡印。彼真言曰。
南么三曼多伐折啰(
【現代漢語翻譯】 現代漢語譯本： 南么三曼多勃馱喃（Namo Samanta Buddhanam，皈命普遍諸佛）達磨三婆嚩（Dharma Sambhava，法生）莎訶（Svaha，圓滿）。
如前蓮華印。是行慧印。彼真言曰：
南么三曼多勃馱喃（Namo Samanta Buddhanam，皈命普遍諸佛）缽曇摩啰耶（Padma-raya，蓮花王）莎訶（Svaha，圓滿）。
同前青蓮華印。而稍開敷。是安住慧印。彼真言曰：
南么三曼多勃馱喃（Namo Samanta Buddhanam，皈命普遍諸佛）壤弩嗢婆嚩（Jnanodbhava，智生）莎訶（Svaha，圓滿）。
如前以二手相合。而屈水輪。相交入于掌中。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：
南么三曼多伐折啰赧（Namo Samanta Vajranam，皈命普遍金剛）戰拏摩訶𡀔灑拏𤙖（Canda-maha-rosana hum，暴怒大忿怒吽）。
如前印以二空輪地輪。屈入掌中。是忙莽雞印。彼真言曰：
南么三曼多伐折啰赧（Namo Samanta Vajranam，皈命普遍金剛）怛㗚吒（Trata trata，摧伏摧伏）若衍底（Jayanti，勝利）莎訶（Svaha，圓滿）。
如前以定慧手。諸輪返叉。相糾向于自體。而旋轉之。般若空輪。加三昧虛輪。是金剛鎖印。彼真言曰：
南么三曼多伐折啰赧（Namo Samanta Vajranam，皈命普遍金剛）𤙖滿馱滿馱（Hum bandha bandha，吽 束縛 束縛）慕吒耶慕吒耶（Mocaya mocaya，解脫 解脫）伐折𡀔嗢婆吠（Vajra-udbhave，金剛生）薩婆怛啰缽啰底訶帝（Sarvatra pratihate，一切障礙）莎訶（Svaha，圓滿）。
以此金剛鎖印。少屈虛空輪。以持風輪。而不相至。是忿怒月黡印。彼真言曰：
【English Translation】 English version: Namo Samanta Buddhanam (Homage to all Buddhas) Dharma Sambhava (Arising from Dharma) Svaha (Hail!).
Like the previous Lotus Mudra. This is the Wisdom-in-Action Mudra. Its mantra is:
Namo Samanta Buddhanam (Homage to all Buddhas) Padma-raya (Lotus King) Svaha (Hail!).
Same as the previous Blue Lotus Mudra, but slightly opened. This is the Abiding-in-Wisdom Mudra. Its mantra is:
Namo Samanta Buddhanam (Homage to all Buddhas) Jnanodbhava (Arising from Wisdom) Svaha (Hail!).
As before, with both hands joined together, bend the water wheels, intersecting them into the palms. The two fire wheels and earth wheels hold upwards. Extend the wind wheels, bending the third joint, so they do not touch, like barley. This is the Vajra-Holding Mudra. Its mantra is:
Namo Samanta Vajranam (Homage to all Vajras) Canda-maha-rosana hum (Fierce great wrathful hum).
Like the previous mudra, with the two space wheels and earth wheels bent into the palms. This is the Mamaki Mudra. Its mantra is:
Namo Samanta Vajranam (Homage to all Vajras) Trata trata (Crush, crush) Jayanti (Victorious) Svaha (Hail!).
As before, with the wisdom and samadhi hands, all wheels reversed and intertwined towards oneself, and rotate them. Add the Prajna space wheel to the Samadhi void wheel. This is the Vajra Lock Mudra. Its mantra is:
Namo Samanta Vajranam (Homage to all Vajras) Hum bandha bandha (Hum bind, bind) Mocaya mocaya (Release, release) Vajra-udbhave (Arising from Vajra) Sarvatra pratihate (Everywhere unobstructed) Svaha (Hail!).
With this Vajra Lock Mudra, slightly bend the space wheels, holding the wind wheels, but not touching. This is the Wrathful Moon Spot Mudra. Its mantra is:
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。
南么三曼多伐折啰(二合)𧹞(一)薩婆達磨你(入)吠達你(二)伐折啰(引二合)素旨嚩啰泥(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。
南么三曼多伐折啰(二合)𧹞(一)薩破(二合)吒也伐折啰(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。
南么三曼多伐折啰(二合)𧹞(一)訥達[口*履]沙(二合)摩訶(引)嚧灑拏(二)佉(引)捺耶薩鑁(引)怛他(引)檗單然矩嚕(三)莎訶(四)
以定慧手為拳。作相擊勢持之。是阿毗目佉印。彼真言曰。
南么三曼多伐折啰(二合)𧹞(一)系阿毗目佉摩訶缽啰(二合)戰拏(二)佉(引)娜也緊旨啰(引)也徙(三)三么耶么弩薩么啰(二合)啰(四)莎訶(五)
如前持缽相。是釋迦缽印。彼真言曰。
南么三曼多勃馱喃(一)薩嚩訖麗(二合)奢你(入)素捺耶(二)薩婆達摩嚩始多(引)缽啰(二合)缽多(三)伽伽那三迷
【現代漢語翻譯】 現代漢語譯本 嗡（一）哈日（二合，急呼）班扎爾 帕特（輕聲二）梭哈（三）
如前一樣，用定慧手結成拳頭，豎立兩個風輪，相互持著，這是金剛針印。它的真言是：
南無 薩曼多 伐折啰（二合）嗡（一）薩婆 達磨 你（入）吠達你（二）伐折啰（引，二合）素旨 嚩啰泥（三）梭哈（四）
如前一樣，用定慧手結成拳頭，放在心口，這是金剛拳印。它的真言是：
南無 薩曼多 伐折啰（二合）嗡（一）薩破（二合）吒也 伐折啰（二合）三婆吠（平）（二）梭哈（三）
用三昧手結成拳頭，像鳥翼一樣展開，智慧手也結成拳頭，伸出風輪，做出忿怒的樣子，這是無能勝印。它的真言是：
南無 薩曼多 伐折啰（二合）嗡（一）訥達[口*履]沙（二合）摩訶（引）嚧灑拏（二）佉（引）捺耶 薩鑁（引）怛他（引）檗單然 矩嚕（三）梭哈（四）
用定慧手結成拳頭，做出相互撞擊的姿勢並保持，這是阿毗目佉印。它的真言是：
南無 薩曼多 伐折啰（二合）嗡（一）系 阿毗目佉 摩訶 缽啰（二合）戰拏（二）佉（引）娜也 緊旨啰（引）也 徙（三）三么耶 么弩 薩么啰（二合）啰（四）梭哈（五）
如前一樣，做出持缽的姿勢，這是釋迦缽印。它的真言是：
南無 薩曼多 勃馱喃（一）薩嚩 訖麗（二合）奢 你（入）素捺耶（二）薩婆 達磨 嚩始多（引）缽啰（二合）缽多（三）伽伽那 三迷
【English Translation】 English version Oṃ (one) Hārī (two, rapid call) Vajra phaṭ (light two) Svāhā (three)
As before, form fists with the wisdom and samadhi hands, erect the two wind wheels, and hold them together. This is the Vajra Needle Mudra. Its mantra is:
Namo samanta vajrāṇāṃ (two conjuncts) oṃ (one) sarva dharma ni (enter) vedani (two) vajra (elongated, two conjuncts) suji varade (three) svāhā (four)
As before, form fists with the wisdom and samadhi hands, and place them at the heart. This is the Vajra Fist Mudra. Its mantra is:
Namo samanta vajrāṇāṃ (two conjuncts) oṃ (one) saphota (two conjuncts) ya vajra (two conjuncts) sambhave (level) (two) svāhā (three)
Form a fist with the samadhi hand, spread it open like a wing, the wisdom hand also forms a fist, and extend the wind wheel, resembling an angry appearance. This is the Invincible Mudra. Its mantra is:
Namo samanta vajrāṇāṃ (two conjuncts) oṃ (one) dṛḍha [mouth*lī] ṣa (two conjuncts) mahā (elongated) roṣaṇa (two) khā (elongated) daya sarvaṃ (elongated) tathā (elongated) gatān kuru (three) svāhā (four)
Form fists with the wisdom and samadhi hands, make a striking gesture and hold it. This is the Abhimukha Mudra. Its mantra is:
Namo samanta vajrāṇāṃ (two conjuncts) oṃ (one) he abhimukha mahā pra (two conjuncts) caṇḍa (two) khā (elongated) daya kiṃ jila (elongated) ya si (three) samaya manusmara (two conjuncts) ra (four) svāhā (five)
As before, make the gesture of holding a bowl. This is the Shakya Bowl Mudra. Its mantra is:
Namo samanta buddhānāṃ (one) sarva kleśa ni (enter) sudani (two) sarva dharma vaśita (elongated) pra (two conjuncts) pta (three) gagana same
(四)莎訶(五)
釋迦毫相印。如上又以慧手指峰。聚置頂上。是一切佛頂印。彼真言曰。
南么三曼多勃馱喃(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。而申火輪二峰相連。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
【現代漢語翻譯】 現代漢語譯本 (四) 莎訶 (Sāhē) (四) 莎訶 (Sāhē)
釋迦毫相印：如上文所述，又以慧手指峰，聚置於頂上，這是一切佛頂印。其真言曰：
南么三曼多勃馱喃 (Nā mó sān màn duō bó tuó nán) (皈命一切諸佛) (一) 鑁鑁 (Wēng wēng) (二) 𤙖𤙖𤙖 (Hōng hōng hōng) (三) 發吒 (Fā zhà) (輕四) 莎訶 (Sāhē) (五)
以三昧手為拳，舒展火風輪，並以虛空加於地水輪上。其智慧手，申展風火輪，入三昧掌中，亦以虛空加於地水輪上，如在刀鞘中，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，而申展火輪二峰相連，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，猶如傘蓋之形，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，而稍屈之，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，置於眉間，是真多摩尼毫相印。
如前佛頂印，是佛眼印。復有少許差異，所謂金剛標相。
智慧手在心，如執蓮華之像，直申奢摩他臂，五輪向上舒展，而外向拒之，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。
【English Translation】 English version (Four) Sāhē (莎訶) (Four) Sāhē (莎訶)
Śākyamuni Urna Seal: As above, again with the wisdom finger peaks gathered and placed on the crown of the head. This is the seal of all Buddha crowns. The mantra is:
Nāmo Samanta Buddhānām (南么三曼多勃馱喃) (Homage to all Buddhas) (One) Vaṃ Vaṃ (鑁鑁) (Two) Hūṃ Hūṃ Hūṃ (𤙖𤙖𤙖) (Three) Phaṭ (發吒) (lightly, Four) Svāhā (莎訶) (Five)
With the samadhi hand as a fist, extend the fire and wind wheels, and add the space element to the earth and water wheels. With the wisdom hand, extend the wind and fire wheels, entering the samadhi palm, also adding the space element to the earth and water wheels, as if in a scabbard. This is the seal of Acalanātha (不動尊).
Like the previous Vajra Wisdom Seal, this is the Trailokyavijaya (降三世) Seal.
As before, with the samadhi and wisdom hands combined as one, the earth and water wheels all pointing downwards, and the two peaks of the fire wheel extended and connected. Bend the two wind wheels and place them on the third joint, along with the space wheels, like the shape of three eyes. This is the Tathāgata (如來) Crown Seal, the mother of all Buddhas and Bodhisattvas.
Again, with the samadhi hand, cover and extend it. The wisdom hand is a fist, and the wind wheel is raised, like the shape of a canopy. This is the White Umbrella Buddha Crown Seal.
Like the previous sword seal, this is the Victorious Buddha Crown Seal.
Like the previous wheel seal, this is the Most Victorious Buddha Crown Seal.
Like the previous hook seal, the wisdom hand is a fist, raising its wind wheel and slightly bending it. This is the Karma-Removing Buddha Crown Seal.
Like the previous Buddha Crown Seal, this is the Fire Heap Buddha Crown Seal.
Like the previous lotus seal, this is the Arising Buddha Crown Seal.
Like the previous conch seal, this is the Immeasurable Sound Buddha Crown Seal.
With the wisdom hand as a fist, placed between the eyebrows, this is the Cintāmaṇi (真多摩尼) Urna Seal.
Like the previous Buddha Crown Seal, this is the Buddha Eye Seal. There is also a slight difference, namely the Vajra mark.
The wisdom hand is at the heart, like holding a lotus flower, directly extending the śamatha (奢摩他) arm, with the five wheels stretched upwards and facing outwards, rejecting. This is the Invincible Seal.
The samadhi and wisdom hands are inwardly made into fists, the two space wheels bent upwards like a mouth. This is the Invincible Light.
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。入于掌中余皆上向。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。是那羅延後輪印。
三昧手為拳。令虛空輪直上。是焰魔七母錘印。
仰其定手。如持劫缽羅相。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。是難徒拔難陀二云印。
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。是商羯羅後印。
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。是社耶毗社耶印。
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。
如前罥索印。是諸龍印。
如前妙音天印。而屈風輪。交空輪上。是一切阿修羅印。真言曰。
南么三曼多勃馱喃(一)蘗啰邏延(二)莎訶(三)
內向為拳。而舒水輪。是乾闥婆印。真言曰。
南么三曼多勃馱喃(一)微輸馱薩嚩(二合)啰嚩(引)系你(平二)莎訶(三)
即以此印。而屈風輪。是一切藥叉印。真言曰。
南么三曼多勃馱喃(一)藥乞釵(二合)濕嚩(二合)啰(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。
南么三曼多勃馱喃(一)藥乞叉(
【現代漢語翻譯】 現代漢語譯本 轉定慧手。左右手掌相加。這是難徒拔難陀（Nandopananda，龍王名）的二云印。 如前一樣伸出三昧手。虛空輪和地輪相加。這是商羯羅（Samkara，濕婆神）的三戟印。 如前一樣伸出三昧手。虛空輪和地輪相持。這是商羯羅的後印。 就用這個印，直接伸展三輪。這是商羯羅妃印。 用三昧手，作出蓮花的樣子。這是梵天印。 心中作潔白觀想。這是月天印。 用定慧手，顯現合掌。彎曲虛空輪，放在水輪旁邊。這是日天輿輅印。 合般若和三昧手。地輪和風輪向內。水輪和火輪，相持如弓。這是社耶毗社耶印。 如前面的幢印。這是風天印。 仰三昧手放在臍輪。智慧手，空輪和風輪相持。向身體運動。好像演奏音樂。這是妙音天費拏印。 如前面的罥索印。這是諸龍印。 如前面的妙音天印。彎曲風輪，交疊在空輪上。這是一切阿修羅印。真言曰： 南么三曼多勃馱喃（namah samanta buddhanam，歸命普遍諸佛）(一) 蘗啰邏延(二) 莎訶（svaha，成就）(三) 內向握拳。而伸展水輪。這是乾闥婆印。真言曰： 南么三曼多勃馱喃（namah samanta buddhanam，歸命普遍諸佛）(一) 微輸馱薩嚩（visuddha sarva，一切清凈）(二合) 啰嚩（rava，音聲）(引) 系你（ksini，摧毀）(平二) 莎訶（svaha，成就）(三) 就用這個印。而彎曲風輪。這是一切藥叉印。真言曰： 南么三曼多勃馱喃（namah samanta buddhanam，歸命普遍諸佛）(一) 藥乞釵（yaksa，藥叉）(二合) 濕嚩（isvara，自在）(二合) 啰（ra，語根）(二合) 莎訶（svaha，成就）(三) 又用這個印。虛空輪和地輪相持。而伸展火輪和風輪。這是藥叉女印。真言曰： 南么三曼多勃馱喃（namah samanta buddhanam，歸命普遍諸佛）(一) 藥乞叉（yaksa，藥叉）(
【English Translation】 English version Turning the wisdom and meditation hands, joining the left and right palms together, this is the Two Clouds Mudra of Nandopananda (Nandopananda, name of a dragon king). As before, extend the samadhi hand. Joining the space and earth wheels together, this is the Trident Mudra of Samkara (Samkara, Shiva). As before, extend the samadhi hand. Holding the space and earth wheels together, this is the Subsequent Mudra of Samkara. Using this mudra, directly extend the three wheels. This is the Consort Mudra of Samkara. Using the samadhi hand, make the shape of a lotus flower. This is the Brahma Mudra. Mentally visualize purity and whiteness. This is the Moon Deva Mudra. Using the wisdom and meditation hands, manifest the joined palms. Bend the space wheel and place it beside the water wheel. This is the Sun Deva Chariot Mudra. Joining the prajna and samadhi hands, the earth and wind wheels face inward. The water and fire wheels hold each other like a bow. This is the Jaya-Vijaya Mudra. Like the previous banner mudra, this is the Wind Deva Mudra. Place the upturned samadhi hand on the navel wheel. The wisdom hand, with the space and wind wheels holding each other, moves towards the body as if playing music. This is the Sound Deva Vina Mudra. Like the previous snare mudra, these are the Dragon Mudras. Like the previous Sound Deva Mudra, bend the wind wheel and cross it over the space wheel. This is the Mudra of all Asuras. The mantra is: Namah samanta buddhanam (Homage to all Buddhas) (1) garalaya (2) svaha (accomplishment) (3) Make a fist facing inward and extend the water wheel. This is the Gandharva Mudra. The mantra is: Namah samanta buddhanam (Homage to all Buddhas) (1) visuddha sarva (all pure) (2) ravaksini (destroying sound) (3) svaha (accomplishment) (4) Using this mudra, bend the wind wheel. This is the Mudra of all Yakshas. The mantra is: Namah samanta buddhanam (Homage to all Buddhas) (1) yaksesvara (Yaksha Lord) (2) svaha (accomplishment) (3) Again, using this mudra, hold the space and earth wheels together, and extend the fire and wind wheels. This is the Yakshini Mudra. The mantra is: Namah samanta buddhanam (Homage to all Buddhas) (1) yaksa (
二合)尾你耶(二合)達口*履莎訶(三)
內向為拳。而舒火輪。是諸毗舍遮印。真言曰。
南么三曼多勃馱喃(一)比舍(引)遮蘗底(丁以反)(二)莎訶(三)
改屈火輪。是諸毗舍支印。真言曰。
南么三曼多勃馱喃(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。
南么三曼多勃馱喃(一)蘗啰(二合)醯濕靺(二合)[口*履]耶(二合)缽啰(引二合)缽多(二合二)孺底(丁以反)么耶(三)莎訶(四)
復以此印。虛空火輪相交。是一切宿印。真言曰。
南么三曼多勃馱喃(一)娜吃灑(二合)怛啰(二合二)你(入)囊捺你(平)曳(三)莎訶(四)
即以此印。屈二水輪。入于掌中。是諸羅剎娑印真言曰。
南么三曼多勃馱喃(一)啰(引)吃灑(二合)娑(引)地缽多曳(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。
南么三曼多勃馱喃(一)頡口*履莎訶(急呼二)
秘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。又秘密主乃至身份舉動住止。應知皆是密印。舌相
【現代漢語翻譯】 現代漢語譯本 嗡(Om) 尾你耶(Viniya)(二合) 達口*履(二) 梭哈(Svāhā)(三)
內向握拳，然後舒展火輪（拇指）。這是諸毗舍遮(Piśāca，食人鬼)的印。真言曰：
南么(Namo) 三曼多勃馱喃(Samanta Buddhanam)(一)，比舍(Piśāca) 蘗底(gati)(丁以反)(二) 梭哈(Svāhā)(三)
改變屈曲的火輪（拇指）。這是諸毗舍支(Piśācī，女食人鬼)的印。真言曰：
南么(Namo) 三曼多勃馱喃(Samanta Buddhanam)(一)，比旨(bhiṣaj) 比旨(bhiṣaj)(二) 梭哈(Svāhā)(三)
如前一樣，以定慧手（禪定手和智慧手）相合，並豎立虛空輪（中指），然後建立此印。這是一切執曜（行星）的印。真言曰：
南么(Namo) 三曼多勃馱喃(Samanta Buddhanam)(一)，蘗啰(gra)(二合) 醯濕靺(heśma)(二合) [口*履]耶(rīya)(二合) 缽啰(pra)(引二合) 缽多(pat)(二合二) 孺底(ruti)(丁以反) 么耶(maya)(三) 梭哈(Svāhā)(四)
再次以此印，使虛空輪（中指）和火輪（拇指）相交。這是一切宿（星宿）的印。真言曰：
南么(Namo) 三曼多勃馱喃(Samanta Buddhanam)(一)，娜吃灑(Nakṣa)(二合) 怛啰(tra)(二合二) 你(ni)(入) 囊捺你(nāndi) 曳(ye)(三) 梭哈(Svāhā)(四)
即以此印，屈曲二水輪（小指），使其進入掌中。這是諸羅剎娑(Rākṣasa，羅剎)的印。真言曰：
南么(Namo) 三曼多勃馱喃(Samanta Buddhanam)(一)，啰(rā)(引) 吃灑(kṣa)(二合) 娑(sa)(引) 地缽多曳(dhipataye)(二) 梭哈(Svāhā)(三)
伸出三昧手（禪定手），用其覆蓋面門，然後用爾賀嚩(Irha va)觸碰它。這是諸荼吉尼(Ḍākinī，空行母)的印。真言曰：
南么(Namo) 三曼多勃馱喃(Samanta Buddhanam)(一)，頡口*履(二合) 梭哈(Svāhā)(急呼二)
秘密主(Guhyapāda)啊，像這樣以上首的諸如來印，是從如來的信解中產生的，等同於菩薩的標誌。其數量是無量的。還有，秘密主(Guhyapāda)啊，乃至身體的每個部分，舉動，站立，停止，都應當知道它們都是密印。舌相（也是密印）。
【English Translation】 English version Oṃ Viniya Tarī Svāhā
Inwardly form a fist, and then extend the fire wheel (thumb). This is the mudra of all Piśācas (flesh-eating demons). The mantra is:
Namo Samanta Buddhanam, Piśāca gati Svāhā
Change the bent fire wheel (thumb). This is the mudra of all Piśācīs (female flesh-eating demons). The mantra is:
Namo Samanta Buddhanam, bhiṣaj bhiṣaj Svāhā
As before, join the samadhi and wisdom hands (meditation hand and wisdom hand), and erect the space wheel (middle finger), then establish this mudra. This is the mudra of all Grahas (planets). The mantra is:
Namo Samanta Buddhanam, graheśma rīya prapat ruti maya Svāhā
Again, with this mudra, intersect the space wheel (middle finger) and the fire wheel (thumb). This is the mudra of all Nakṣatras (constellations). The mantra is:
Namo Samanta Buddhanam, Nakṣatra ni nandi ye Svāhā
Immediately with this mudra, bend the two water wheels (little fingers), and place them into the palm. This is the mudra of all Rākṣasas (demons). The mantra is:
Namo Samanta Buddhanam, rākṣasa dhipataye Svāhā
Extend the samadhi hand (meditation hand), and cover the face with it, then touch it with Irha va. This is the mudra of all Ḍākinīs (sky dancers). The mantra is:
Namo Samanta Buddhanam, Hrih Svāhā (recite quickly)
O Guhyapāda (Lord of Secrets), these foremost Tathāgata mudras, arising from the Tathāgata's faith and understanding, are equivalent to the emblems of Bodhisattvas. Their number is immeasurable. Furthermore, O Guhyapāda (Lord of Secrets), even every part of the body, every movement, standing, and stopping, should be known to be secret mudras. The tongue (is also a secret mudra).
所轉眾多言說。應知皆是真言。是故秘密主。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。決定墮于惡趣。
大毗盧遮那成佛神變加持經卷第四 大正藏第 18 冊 No. 0848 大毗盧遮那成佛神變加持經
大毗盧遮那成佛神變加持經卷第五
大唐天竺三藏善無畏共沙門一行譯
字輪品第十
爾時薄伽梵毗盧遮那。告持金剛秘密主言。諦聽秘密主。有遍一切處法門。秘密主若菩薩住此字門。一切事業皆悉成就。
南么三曼多勃馱喃阿
南么三曼多勃馱喃娑
南么三曼多伐折啰(二合)𧹞嚩
迦佉哦伽 遮車若社 吒咤拏荼 多他娜馱 波頗么婆 野啰邏嚩 奢沙娑訶 吃灑(二合右此一轉皆上聲短呼之)
南么三曼多勃馱喃阿
南么三曼多勃馱喃娑
南么三曼多伐折啰𧹞嚩
迦佉誐伽 遮車惹社 吒咤拏荼 多他娜馱 波頗么婆 野啰邏嚩 奢沙娑訶 吃灑(二合右此一轉皆去聲長呼之)
南么三曼多勃馱喃暗
南么三曼多勃馱喃糝
南么三曼多伐折啰𧹞鑁
劍欠儼儉 占襜染瞻 𪗦[口諂]喃湛 擔探腩淡 𠷖[口泛][口*
【現代漢語翻譯】 現代漢語譯本： 所有被廣泛傳誦的言說，都應當被理解為真言（mantra）。因此，秘密主（Guhyapati），修持真言之門的菩薩們，既然已經發起菩提心（bodhicitta），就應當安住于如來地（Tathagatagarbha），繪製曼荼羅（mandala）。如果有人違背這些，就等同於誹謗諸佛菩薩，違越三昧耶（samaya）誓言，必定會墮入惡趣（durgati）。
《大毗盧遮那成佛神變加持經》卷第四 大正藏第 18 冊 No. 0848 《大毗盧遮那成佛神變加持經》
《大毗盧遮那成佛神變加持經》卷第五
大唐天竺三藏善無畏共沙門一行譯
字輪品第十
爾時，薄伽梵（Bhagavan）毗盧遮那佛（Vairocana），告訴持金剛秘密主（Vajrapani Guhyapati）說：『諦聽，秘密主！有一種遍一切處的法門。秘密主，如果菩薩安住於此字門，一切事業都能夠成就。』
南么三曼多勃馱喃阿（namah samanta buddhanam ah）
南么三曼多勃馱喃娑（namah samanta buddhanam sah）
南么三曼多伐折啰(二合)𧹞嚩（namah samanta vajranam vam）
迦佉哦伽（ka kha ga gha） 遮車若社（ca cha ja jha） 吒咤拏荼（ta tha da dha） 多他娜馱（ta tha da dha） 波頗么婆（pa pha ma bha） 野啰邏嚩（ya ra la va） 奢沙娑訶（sha sa sa ha） 吃灑(二合右此一轉皆上聲短呼之)（ksa）
南么三曼多勃馱喃阿（namah samanta buddhanam ah）
南么三曼多勃馱喃娑（namah samanta buddhanam sah）
南么三曼多伐折啰𧹞嚩（namah samanta vajranam vam）
迦佉誐伽（ka kha ga gha） 遮車惹社（ca cha ja jha） 吒咤拏荼（ta tha da dha） 多他娜馱（ta tha da dha） 波頗么婆（pa pha ma bha） 野啰邏嚩（ya ra la va） 奢沙娑訶（sha sa sa ha） 吃灑(二合右此一轉皆去聲長呼之)（ksa）
南么三曼多勃馱喃暗（namah samanta buddhanam am）
南么三曼多勃馱喃糝（namah samanta buddhanam sam）
南么三曼多伐折啰𧹞鑁（namah samanta vajranam vam）
劍欠儼儉（kam kham gam gham） 占襜染瞻（cam cham jam jham） 𪗦[口諂]喃湛（tam tham dam dham） 擔探腩淡（tam tham dam dham） 𠷖[口泛][口*梵]鍐（pam pham bam bham）
【English Translation】 English version: All the widely circulated sayings should be understood as mantras. Therefore, Guhyapati (Lord of Secrets), those Bodhisattvas who practice the Mantra path, having already generated Bodhicitta (the mind of enlightenment), should abide in the Tathagatagarbha (Buddha-nature), and draw mandalas. If anyone deviates from this, it is equivalent to slandering all Buddhas and Bodhisattvas, violating the Samaya (vow), and will definitely fall into the Durgati (evil realms).
Mahavairocana Sutra, Volume 4 Taisho Tripitaka Volume 18, No. 0848, Mahavairocana Sutra
Mahavairocana Sutra, Volume 5
Translated by Tripitaka Master Śubhakarasiṃha of the Great Tang Dynasty, together with the śrāmaṇa (monk) Yi Xing
Chapter 10: The Wheel of Letters
At that time, Bhagavan (Blessed One) Vairocana, said to Vajrapani Guhyapati (Vajrapani, Lord of Secrets): 'Listen carefully, Lord of Secrets! There is a Dharma gate that pervades all places. Lord of Secrets, if a Bodhisattva abides in this gate of letters, all undertakings will be accomplished.'
Namah samanta buddhanam ah
Namah samanta buddhanam sah
Namah samanta vajranam vam
ka kha ga gha ca cha ja jha ta tha da dha ta tha da dha pa pha ma bha ya ra la va sha sa sa ha ksa (This entire sequence is pronounced with a short, rising tone)
Namah samanta buddhanam ah
Namah samanta buddhanam sah
Namah samanta vajranam vam
ka kha ga gha ca cha ja jha ta tha da dha ta tha da dha pa pha ma bha ya ra la va sha sa sa ha ksa (This entire sequence is pronounced with a long, falling tone)
Namah samanta buddhanam am
Namah samanta buddhanam sam
Namah samanta vajranam vam
kam kham gam gham cam cham jam jham tam tham dam dham tam tham dam dham pam pham bam bham
(鍐-兇+(鬯-匕))][口*梵]
閻㘕藍[口*(鍐-兇+(鬯-匕))]。
睒衫參頷吃衫(二合其口邊字皆帶第一轉本音呼之)
南么三曼多勃馱喃惡
南么三曼多勃馱喃索
南么三曼多伐折啰𧹞莫
屩卻虐噱 灼綽弱杓 磔坼搦擇 呾托諾鐸 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[口*捚]里貍 翳藹汗奧
仰壤𠸎曩莽 𠵫穰儜囊忙 噞髯喃南鑁[唬-兒+(雪-雨)]弱搦諾莫
秘密主如是字門道。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。秘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。是故秘密主。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。于舸遮吒多波。初中后相加。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。初中后俱。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。
秘密漫荼羅
【現代漢語翻譯】 現代漢語譯本 唵 啞藍 [口梵] (om alam [口梵]) 閻 啞藍 [口(鍐-兇+(鬯-匕))] (yam alam [口(鍐-兇+(鬯-匕))]) 睒 衫 參 頷 吃 衫 (二合，其口邊字皆帶第一轉本音呼之) (sham shan sam han chi shan (two combined, the mouth radical characters are all pronounced with the first turned original sound)) 南么 三曼多 勃馱喃 惡 (namo samanta buddhanam ah) 南么 三曼多 勃馱喃 索 (namo samanta buddhanam soh) 南么 三曼多 伐折啰 𧹞 莫 (namo samanta vajranam hum) 屩 卻 虐 噱 (jue que nue xue) 灼 綽 弱 杓 (zhuo chuo ruo biao) 磔 坼 搦 擇 (zhe che nuo ze) 呾 托 諾 鐸 (da tuo nuo duo) 博 泊 漠 簿 藥 𡀩 落 嗼 (bo po mo bu yao luo mo) 鑠 嗦 索 臛 吃 索 (二合，皆帶第一轉音入聲呼之) (shuo suo suo huo chi suo (two combined, all pronounced with the first turned entering tone)) 伊 縊 塢 烏 (yi yi wu wu) 哩 [口捚] 里 貍 (li [口捚] li li) 翳 藹 汗 奧 (yi ai han ao) 仰 壤 𠸎 曩 莽 (yang rang 𠸎 nang mang) 𠵫 穰 儜 囊 忙 (pang rang ning nang mang) 噞 髯 喃 南 鑁 [唬-兒+(雪-雨)] 弱 搦 諾 莫 (yan ran nan nan hong [唬-兒+(雪-雨)] ruo nuo nuo mo) 秘密主 (Guhyapada) 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。秘密主 (Guhyapada) 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。是故秘密主 (Guhyapada)。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。于舸遮吒多波。初中后相加。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。初中后俱。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。 秘密漫荼羅 (Guhya Mandala)
【English Translation】 English version Om Alam [口梵] (seed syllable) Yam Alam [口(鍐-兇+(鬯-匕))] (seed syllable) Sham Shan Sam Han Chi Shan (two combined, the mouth radical characters are all pronounced with the first turned original sound) Namo Samanta Buddhanam Ah (Homage to the all-pervading Buddhas, Ah) Namo Samanta Buddhanam Soh (Homage to the all-pervading Buddhas, Soh) Namo Samanta Vajranam Hum (Homage to the all-pervading Vajras, Hum) Jue Que Nue Xue (sounds) Zhuo Chuo Ruo Biao (sounds) Zhe Che Nuo Ze (sounds) Da Tuo Nuo Duo (sounds) Bo Po Mo Bu Yao Luo Mo (sounds) Shuo Suo Suo Huo Chi Suo (two combined, all pronounced with the first turned entering tone) Yi Yi Wu Wu (sounds) Li [口*捚] Li Li (sounds) Yi Ai Han Ao (sounds) Yang Rang 𠸎 Nang Mang (sounds) Pang Rang Ning Nang Mang (sounds) Yan Ran Nan Nan Hong [唬-兒+(雪-雨)] Ruo Nuo Nuo Mo (sounds) Secret Lord (Guhyapada), such is the path of the seed syllables. A skillful Dharma gate. Abiding in the mantra path in sequence. Empowered by the divine power of all Tathagatas. Understanding the right and universal knowledge well. The Bodhisattva practices, dances, past, future, and present Buddhas, World Honored Ones. Have spoken, will speak, and are speaking now. Secret Lord (Guhyapada), I now universally observe all Buddha lands. There is no place where this all-pervading Dharma gate is not seen. None of those Tathagatas do not proclaim it. Therefore, Secret Lord (Guhyapada), if you wish to understand the mantra gate and cultivate the Bodhisattva path, all Bodhisattvas should diligently study this all-pervading Dharma gate. Add the beginning, middle, and end of ga cha ta pa. Enter into the samadhi categories. Naturally obtain the Bodhi mind practice. Attain complete enlightenment and Nirvana. There are such spoken seed syllable aspects. Combining the mantra teachings. Beginning, middle, and end together. If the mantra practitioner knows this, they will be free according to their own mind. In each and every sentence, determine its meaning and use it. With wisdom and awareness, one should be given the unsurpassed and supreme phrase. Such is a wheel, a revolving wheel of syllables. Because the mantra practitioner understands this, they constantly illuminate the world, like the Mahavairocana World Honored One, and turn the Dharma wheel. Secret Mandala (Guhya Mandala)
品第十一
爾時薄伽梵毗盧遮那。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。于如是無盡眾生界。從眾聲門。出隨類音聲。如其本性。業產生熟。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。于無量世界中。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。自身表化云遍滿毗盧遮那世尊。才生心頃。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。復告持金剛秘密主言。秘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。持金剛秘密主言。如是世尊愿樂欲聞。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
【現代漢語翻譯】 現代漢語譯本： 第十一品
這時，薄伽梵（Bhagavan，世尊）毗盧遮那（Vairocana，光明遍照）以如來之眼，觀察一切法界（Dharmadhatu，一切法的總稱），進入法界俱舍（Dharmadhatu-kosa，法界之藏）。以如來奮迅平等莊嚴藏三昧（Tathagata-vikridita-samata-alankara-garbha-samadhi，如來遊戲平等莊嚴藏定），爲了顯現法界無盡的莊嚴，以這真言行門，度化沒有剩餘的眾生界，滿足本來的誓願。當時佛在三昧（Samadhi，禪定）中，于這樣無盡的眾生界，從眾聲門，發出隨順各類眾生的音聲，如其本性，業力產生熟練，受用果報，顯現各種形象，種種語言，心中所思所念，而為他們說法，令一切眾生都得到歡喜。又於一一毛孔，法界增身出現，出現之後，等同虛空。于無量世界中，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（Sravaka，聽聞佛法而悟道的修行者），救世因緣覺（Pratyekabuddha，獨自悟道的修行者）； 勤勇菩薩眾（Bodhisattva，發願普度眾生的修行者），及仁尊亦然； 眾生器世界（Bhajana-loka，眾生所居住的世界），次第而成立； 生住等諸法，常恒如是生； 由具智方便（Upaya，善巧方法），離於無慧疑； 而觀此道故，諸正遍知（Sammasambuddha，正等覺者）說。
這時，法界生如來身，一切法界，自身表化云遍滿毗盧遮那世尊。才生起心念的瞬間，諸毛孔中出現無量佛，輾轉加持之後，還入法界宮中。於是大日世尊（Mahavairocana，偉大的光明遍照）又告訴持金剛秘密主（Vajrapani-guhyapati，手持金剛杵的秘密主）說：『秘密主，有造漫荼羅（Mandala，壇城）聖尊分位，種子（Bija，種子字）幖幟（Laksana，標誌），你應當仔細聽聞，好好思念。我現在為你演說。』持金剛秘密主說：『如是，世尊，我願樂聽聞。』這時，薄伽梵以偈頌說：
真言者圓壇，先置於自體； 自足而至臍，成大金剛輪（Vajra-mandala，金剛壇）； 從此而至心，當思惟水輪（Varuna-mandala，水壇）； 水輪上火輪（Agni-mandala，火壇），火輪上風輪（Vayu-mandala，風壇）； 次應念持地（Prthivi-mandala，地壇），而圖眾形。
【English Translation】 English version: Chapter 11
At that time, Bhagavan (Blessed One) Vairocana (The Illuminator), with the Tathagata's (Thus Come One's) eye, observed all Dharmadhatu (Realm of Dharma), entered the Dharmadhatu-kosa (Dharmadhatu Treasury). With the Tathagata-vikridita-samata-alankara-garbha-samadhi (Samadhi of the Treasury of Adornments of Equality in the Play of the Tathagata), in order to manifest the endless adornments of the Dharmadhatu, with this mantra practice, he delivered the remaining realms of sentient beings, fulfilling his original vows. At that time, the Buddha, in samadhi (meditative absorption), from such endless realms of sentient beings, from the gates of various sounds, emitted sounds that followed the categories of beings, according to their inherent nature, the maturation of karma, the enjoyment of karmic rewards, manifesting various forms, various languages, and the thoughts in their minds, and preached the Dharma for them, causing all sentient beings to rejoice. Moreover, from each and every pore, the Dharmadhatu-increased body appeared, and after appearing, it was equal to space. In immeasurable worlds, with one voice, the Dharmadhatu language expressed and expounded the Gatha (verse) of the Tathagata's arising.
Able to generate forms according to categories, the characteristics of all dharmas; Buddhas and Sravakas (Hearers), world-saving Pratyekabuddhas (Solitary Buddhas); Diligent Bodhisattvas (Enlightenment Beings), and venerable ones as well; The world of sentient beings and vessels (receptacle world), established in order; The dharmas of arising, abiding, etc., are constantly born thus; Due to possessing wisdom and skillful means (Upaya), free from doubts of ignorance; And because of observing this path, the Sammasambuddhas (Perfectly Enlightened Ones) speak.
At this time, the Dharmadhatu-born Tathagata body, all Dharmadhatu, the cloud of self-manifestation pervaded the Bhagavan Vairocana. In the instant of arising thought, immeasurable Buddhas emerged from all pores, and after mutually blessing each other, they returned to the Dharmadhatu palace. Then, the Mahavairocana (Great Illuminator) Buddha again told Vajrapani-guhyapati (Vajra-holding Secret Lord): 'Secret Lord, there are divisions of the Mandala (sacred circle) deities, bija (seed syllable) and laksana (mark). You should listen carefully and contemplate well. I will now expound it for you.' Vajrapani-guhyapati said: 'So it is, Blessed One, I am willing to listen.' At this time, the Bhagavan spoke in verse:
The mantra practitioner's round altar, first place it in oneself; From the feet to the navel, forming the great Vajra-mandala (Diamond Circle); From there to the heart, one should contemplate the Varuna-mandala (Water Circle); Above the Water Circle, the Agni-mandala (Fire Circle), above the Fire Circle, the Vayu-mandala (Wind Circle); Next, one should contemplate the Prthivi-mandala (Earth Circle), and depict the various forms.
像
爾時金剛手。升于大日世尊身語意地。法平等觀。念彼未來眾生。為斷一切疑故。說大真言王曰。
南么三曼多勃馱喃(一)阿三忙(引)缽多(二合)達摩馱睹(二)蘗登(底孕反)蘗哆喃(三)薩婆他(引)(四)暗(引)欠(引)暗惡(五)糝索(六)含鶴(七)㘕𡀩(八)鑁嚩(急呼九)莎訶𤙖(十)㘕𡀩訶啰(二合)鶴(十一)莎訶㘕𡀩(十二)莎訶(十三)
持金剛秘密主。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。汝已超升毗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。毗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。佛子汝今現證毗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
【現代漢語翻譯】 現代漢語譯本 當時，金剛手菩薩升到大日世尊（Mahavairocana，偉大的光明遍照者）的身語意（身、口、意）的境界，以法平等觀（以平等之心觀察一切法）的智慧，考慮到未來的眾生，爲了斷除他們的一切疑惑，宣說了大真言王（偉大的咒語之王），如下：
南么三曼多勃馱喃（Namo samanta buddhanam，向一切諸佛敬禮）(一) 阿三忙(引)缽多（Asamambaddha，無與倫比的）(二合) 達摩馱睹（Dharmadhatu，法界）(二) 蘗登（gatam，已到達）(底孕反) 蘗哆喃（gatanam，到達者）(三) 薩婆他（Sarvatha，一切處）(引)(四) 暗（Am，種子字）(引) 欠（Kham，種子字）(引) 暗惡（Ah，種子字）(五) 糝索（Samsok，完全乾燥）(六) 含鶴（Ham hoh，種子字）(七) 㘕𡀩（Hram hrih，種子字）(八) 鑁嚩（Vam vah，種子字，急呼九) 莎訶（Svaha，成就）𤙖(十) 㘕𡀩訶啰（Hram hrih hara，種子字，帶走）(二合) 鶴（Hoh，種子字）(十一) 莎訶（Svaha，成就）㘕𡀩(十二) 莎訶（Svaha，成就）(十三)
持金剛秘密主（Vajrapani Guhyapati，金剛手秘密主）宣說了這個真言王之後，當時，一切如來（Tathagata，如實而來者），安住在十方世界，各自伸出右手，摩金剛手菩薩的頭頂，用讚歎的聲音稱讚說：『善哉善哉，佛子！你已經超升到毗盧遮那世尊的身語意地，爲了照明一切方所，安住在平等真言道的諸菩薩，宣說了這個真言王。』為什麼呢？毗盧遮那世尊應正等覺（Mahavairocana，偉大的光明遍照者，Anuttara-samyak-sambodhi，無上正等正覺），坐在菩提座（Bodhimanda，覺悟的場所），觀察十二句法界（Dharmadhatu，法界），降伏四魔（Mara，煩惱、五蘊、死、天子魔），這個法界生起，從三處流出，破壞天魔軍眾。其次得到世尊身語意平等，身量等同虛空，語意量也是這樣。獲得無邊智慧生起，於一切法自在而演說法。所謂這十二句真言之王。佛子，你現在現證毗盧遮那世尊平等身語意，所以為大眾所知，等同於正遍知者（Samyaksambuddha，正等覺者）。」並說了偈頌：
你問一切智，大日正覺尊，最勝真言行，當演說法教，我往昔由此，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。
當時，具德金剛手（Vajrapani，金剛手）菩薩，內心非常歡喜，感受著諸佛的威神力。
【English Translation】 English version At that time, Vajrapani (the holder of the vajra, symbolizing power and indestructibility) ascended to the body, speech, and mind ground of Mahavairocana (the Great Illuminator) Tathagata (thus-gone one). With the wisdom of Dharma-Equality Observation (observing all dharmas with an equal mind), contemplating future sentient beings, in order to sever all their doubts, he spoke the Great Mantra King, as follows:
Namo samanta buddhanam (Homage to all Buddhas) (1) Asamambaddha (Incomparable) (2) Dharmadhatu (Realm of Dharma) (2) Gatam (Gone) (3) Gatanam (Those who have gone) (3) Sarvatha (Everywhere) (4) Am (Seed syllable) (4) Kham (Seed syllable) (4) Ah (Seed syllable) (5) Samsok (Completely dry) (6) Ham hoh (Seed syllable) (7) Hram hrih (Seed syllable) (8) Vam vah (Seed syllable, pronounced quickly) (9) Svaha (Hail!) (10) Hram hrih hara (Seed syllable, take away) (11) Hoh (Seed syllable) (11) Svaha (Hail!) (12) Svaha (Hail!) (13)
After the Vajrapani Guhyapati (Lord of Secrets, Vajrapani) spoke this Mantra King, at that time, all the Tathagatas (Thus-Gone Ones), dwelling in the ten directions, each extended their right hand and rubbed Vajrapani's crown, praising him with voices of 'Excellent, excellent, Buddha-son! You have already ascended to the body, speech, and mind ground of Mahavairocana Tathagata, and for the sake of illuminating all places, dwelling in the path of Equal Mantra of all Bodhisattvas, you have spoken this Mantra King.' Why? Mahavairocana Tathagata, the Anuttara-samyak-sambodhi (Perfectly Enlightened One), sitting on the Bodhimanda (Enlightenment seat), observing the twelve-phrase Dharmadhatu (Realm of Dharma), subdued the Four Maras (hindrances: afflictions, skandhas, death, and the deva Mara), this Dharmadhatu arose, flowing out from three places, destroying the armies of the deva Mara. Next, he attained the equality of the Tathagata's body, speech, and mind; the measure of his body is equal to space, and the measure of his speech and mind is also thus. He attained the arising of boundless wisdom, and freely expounded the Dharma in all dharmas. This is the so-called twelve-phrase Mantra King. Buddha-son, you now directly realize the equal body, speech, and mind of Mahavairocana Tathagata, therefore you are known by the multitude, equal to the Samyaksambuddha (Perfectly Enlightened One).' And they spoke this verse:
You ask about the All-Knowing Wisdom, the Great Sun Perfectly Enlightened One, the most supreme Mantra practice, should expound the Dharma teaching. In the past, I, by this, awakened to the wonderful Bodhi (Enlightenment), revealed all dharmas, causing them to reach extinction. Now, in the ten directions, all Buddhas know and attest to this.
At that time, the virtuous Vajrapani (the holder of the vajra) Bodhisattva, his heart greatly rejoiced, feeling the majestic power of all the Buddhas.
所加持故。而說偈言。
是法無有盡 無自性無住 于業生解脫 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
時執金剛秘密主。復說優陀那偈。請問毗盧遮那世尊。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 請問于導師 曼荼羅何先 惟大牟尼說 阿阇梨有幾 弟子復幾種 云何知地相 云何而擇治 云何當作凈 云何彼堅住 及凈諸弟子 惟愿導師說 云何已凈相 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 愿說此教法 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 云何升大空 云何身秘密 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
【現代漢語翻譯】 現代漢語譯本 由於佛的加持，所以說了以下偈語：
此法沒有窮盡，沒有自性，沒有住處， 于業中生出解脫，與正遍知佛相同。 諸佛救世的方便，隨著慈悲和願力而運轉， 開啟領悟無生之智，諸法的真相就是這樣。
這時，執金剛秘密主（Vajrapani, 金剛手菩薩）又說了優陀那偈（Udana-gatha, 自說偈），請問毗盧遮那世尊（Vairocana, 大日如來），關於這大悲藏生大漫荼羅（Mahakarunagarbha-mandala, 大悲胎藏生曼荼羅），決斷心中的疑惑，爲了未來世的眾生。
已斷除一切疑惑，種智遠離熱惱， 我爲了眾生的緣故，請問于導師。 曼荼羅應該從何開始？惟愿大牟尼（Mahamuni, 釋迦牟尼佛）解說。 阿阇梨（Acharya, 導師）有幾種？弟子又有幾種？ 如何知道土地的相狀？如何選擇和整治？ 如何進行清凈？如何使它堅固安住？ 以及如何凈化諸位弟子？惟愿導師解說。 如何知道已經清凈的相狀？用什麼來作守護？ 如何加持土地？事業應該以誰為開始？ 修多羅（Sutra, 經）有幾種？如何劃分土地？ 有幾種修供養的方式？花香等應該如何準備？ 這些花應該獻給誰？香也應該是這樣嗎？ 應該如何奉獻？應該用什麼花香？ 諸食和護摩（Homa, 火供）應該各自用什麼儀軌？ 以及諸聖天的座位，愿您解說這些教法。 身相顯現的形色，惟愿您依次開演。 所尊崇的密印（Mudra, 手印），以及自己的敷座。 為什麼叫做印？這印是從哪裡產生的？ 灌頂（Abhisheka, 密宗的一種儀式）又有幾種？三摩耶（Samaya, 誓言）有幾種？ 真言（Mantra, 咒語）者應該在什麼時候，勤奮地修行真言？ 應當具備菩薩道，如何才能見到真諦？ 悉地（Siddhi, 成就）有幾種？以及成就的時間？ 如何升入大空？如何使身體成為秘密？ 不捨棄這個身體，而能夠成就天身？ 種種諸般變化，它們又是從哪裡產生的？ 日月火方等，曜宿星時分， 所顯現的各種不祥之兆，以及生死所受的各種痛苦。
【English Translation】 English version Because of the Buddha's blessing, the following verses were spoken:
This Dharma is without end, without self-nature, without abiding, From karma arises liberation, the same as the Samyaksambuddha (perfectly enlightened Buddha). The expedient means of the Buddhas saving the world, revolve according to compassion and vows, Opening the wisdom of realizing no-birth, such is the true nature of all dharmas.
At this time, Vajrapani (the holder of the vajra, 金剛手菩薩), the Lord of Secrets, again spoke the Udana-gatha (self-spoken verses), asking the World-Honored One Vairocana (大日如來) about this Mahakarunagarbha-mandala (大悲胎藏生曼荼羅), to resolve his doubts, for the sake of sentient beings in the future.
Having cut off all doubts, the seed wisdom is free from heat and affliction, For the sake of sentient beings, I ask the Teacher. Where should the mandala begin? May the Great Sage (Mahamuni, 釋迦牟尼佛) explain. How many kinds of Acharya (導師) are there? How many kinds of disciples are there? How to know the characteristics of the land? How to choose and cultivate it? How to purify it? How to make it firm and stable? And how to purify the disciples? May the Teacher explain. How to know the signs of purification? What should be used for protection? How to bless the land? Who should be the first in the activity? How many kinds of Sutras (經) are there? How to divide the land? How many kinds of offerings are there? How should flowers and incense be prepared? To whom should these flowers be offered? Is incense also the same? How should they be offered? What flowers and incense should be used? What are the respective rituals for food and Homa (fire offering)? And the seats of the holy deities, may you explain these teachings. The forms and colors manifested by the body, may you explain them in order. The secret Mudra (手印) that is revered, and one's own seat. Why is it called a Mudra? Where does this Mudra come from? How many kinds of Abhisheka (灌頂) are there? How many kinds of Samaya (誓言) are there? When should the Mantra (咒語) practitioner diligently practice the Mantra? When should one possess the Bodhisattva path? How can one see the true reality? How many kinds of Siddhi (成就) are there? And when is the time of accomplishment? How to ascend to the great void? How to make the body a secret? Without abandoning this body, how can one attain a divine body? Where do all kinds of transformations come from? The sun, moon, fire, directions, etc., the planets, stars, times, All the inauspicious signs that appear, and the various sufferings of birth and death.
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 唯愿導師說 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 復劑于幾時 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 秘密漫荼羅 決定聖天位 大悲根本生 無上摩訶衍 諸佛最秘密 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 住于本三昧 解了瑜伽道 而作眾事業 阿阇梨有二 通達印真言 彼相亦如是 深秘顯略分 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 我已說作凈 如前修事業 若離於過患 心地無所畏 當得成真凈 離一切諸過 堅住如是知 見自三菩提 若異於此者 非能清凈地 若住妄分別 行者凈其地 秘密主非凈 以離
【現代漢語翻譯】 現代漢語譯本 如何才能使煩惱不再生起，使已經生起的煩惱完全消除滅盡，從而能夠常常親近諸佛兩足尊（佛的尊稱）？ 有幾種護摩火（祭祀用的火），通過哪些事情可以增加其威力？諸佛的差別性是什麼？希望導師能夠為我解說。 所有無餘的世界，以及出世間，它們的果報和數量，殊勝的三摩地（專注狀態） 成熟在什麼地方？未成熟的又是怎樣？需要經過多久，從業力產生到獲得解脫？ 正覺一切智（佛的智慧），遠離熱惱的世尊（佛的尊稱），告訴金剛手（菩薩名）說：『很好啊，大勤奮者！』 秘密的曼荼羅（壇城），決定的聖天之位，大悲根本所生，無上的摩訶衍（大乘）， 諸佛最秘密的教義，正如你所問的，大力持金剛（菩薩名），我現在簡略地宣說。 曼荼羅（壇城）的初始事業，佛子應當仔細聽好，十二支句所生，大力持明王（菩薩名）， 所應當最先做的，是安住在本來的三昧（專注狀態），瞭解瑜伽之道，從而進行各種事業。 阿阇梨（導師）有兩種，通達印（手印）和真言（咒語），他們的相貌也是這樣，分為深秘和顯略。 能夠理解深刻廣大的意義，才可以傳授給他。正覺（佛）的長子，遠離世間的快樂。 第二種是追求現世利益的，深深執著于虛妄的攀緣。世間的曼荼羅（壇城），一切都是爲了這些人而作。 諸佛兩足尊（佛的尊稱），灌頂傳教者，說了四種弟子，有時間和非時間的差別。 第一種是按時念誦的，第二種是非時念誦的，第三種是既按時又非時念誦的，第四種是既不按時也不非時念誦的。 具有一切相，佛說這是親近的弟子。最初要知道地的相狀，也就是所謂的心地。 我已經說了如何作凈地，像前面所說的修事業。如果遠離了過患，心地就沒有什麼可畏懼的。 應當成就真正的清凈，遠離一切諸過。堅定地安住于這樣的認知，就能見到自己的三菩提（覺悟）。 如果和這個不一樣，就不能清凈地。如果安住在虛妄的分別中，修行者要清凈他的地。 秘密主（金剛手菩薩）不清凈，因為離開了……
【English Translation】 English version How can one prevent afflictions from arising, completely eliminate those that have already arisen, and thereby always be close to the Buddhas, the Two-Footed Lords (an honorific title for the Buddha)? How many kinds of homa fires (sacrificial fires) are there, and through what actions can their power be increased? What are the distinguishing characteristics of the Buddhas? I hope the guide can explain this to me. All the worlds without remainder, as well as the transcendent realms, their fruits and quantities, the supreme samadhi (state of concentration), Where does maturation occur? What about the immature? How long does it take, from the arising of karmic force to the attainment of liberation? The Perfectly Awakened All-Knowing One (Buddha's wisdom), the World-Honored One (an honorific title for the Buddha) free from heat and affliction, said to Vajrapani (name of a Bodhisattva): 'Excellent, great diligent one!' The secret mandala (sacred diagram), the determined position of the holy deities, born from the root of great compassion, the unsurpassed Mahayana (Great Vehicle), The most secret teachings of the Buddhas, just as you have asked, mighty Vajradhara (name of a Bodhisattva), I will now briefly explain. The initial work of the mandala (sacred diagram), the Buddha's disciple should listen carefully, born from the twelve-limbed sentence, mighty Vidyaraja (name of a Bodhisattva), What should be done first is to abide in the original samadhi (state of concentration), understand the path of yoga, and thereby perform various actions. There are two kinds of acharyas (teachers), those who are proficient in mudras (hand gestures) and mantras (sacred formulas), and their appearances are also like this, divided into profound and secret, and manifest and concise. Only those who can understand the profound and vast meaning should be taught. The eldest son of the Perfectly Awakened One (Buddha), is far from worldly pleasures. The second kind seeks present benefits, deeply attached to deluded clinging. The worldly mandalas (sacred diagrams), are all made for these people. The Two-Footed Lords (an honorific title for the Buddha), the initiators and teachers, spoke of four kinds of disciples, with differences in time and non-time. The first is those who recite on time, the second is those who recite off time, the third is those who recite both on and off time, and the fourth is those who recite neither on nor off time. Possessing all the characteristics, the Buddha said that these are close disciples. First, one must know the characteristics of the ground, which is the so-called mind-ground. I have already spoken of how to purify the ground, like the previously mentioned practice. If one is free from faults, the mind-ground has nothing to fear. One should achieve true purity, free from all faults. Firmly abiding in such knowledge, one can see one's own three Bodhis (enlightenment). If it is different from this, one cannot purify the ground. If one abides in deluded discrimination, the practitioner must purify their ground. The Secret Lord (Vajrapani Bodhisattva) is not pure, because he is separated from...
菩提心 故應舍分別 凈除一切地 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 而凈菩提心 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 依于諸佛教 第二心自在 唯此非余教 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 赤色缽曇華 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 並及慈悲等 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 勝妙廣大云 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 如是涂香等 亦隨其所應 空水輪相持
【現代漢語翻譯】 現代漢語譯本 菩提心 因此，應當捨棄分別心，清凈一切地。 我廣泛宣說教法，所有曼荼羅（Mandala，壇城）。 其中最先要做的事，愚癡的人不瞭解。 這不叫做世間覺悟，也不是一切智。 乃至不能捨棄，分別諸苦的原因。 應當為弟子，清凈菩提心（Bodhi-citta，覺悟之心）。 用不動尊（Acala，不動明王）守護，或者用降三世（Trailokya-vijaya，降三世明王）。 如果弟子不被，虛妄執著所動搖， 當成就最正覺，無垢如虛空。 首先加持這塊土地，依據諸佛的教導。 第二是心自在，唯有此法而非其他教法。 四種蘇多羅（Sutra，經），即白、黃、赤、黑。 第五所應憶念的，是虛空的顏色。 在虛空中入于等持（Samadhi，禪定），印定曼荼羅。 第二是持綖經，放置於道場之地。 一切如來（Tathagata，佛）的座位，以及諸佛的智慧之子。 令人喜悅的美妙蓮華，世間稱之為吉祥。 緣覺（Pratyekabuddha，獨覺）和諸聲聞（Sravaka，阿羅漢），被稱為邊智者。 應當知道所敷設的座位，是芰荷和青蓮葉。 世界諸天神，以梵眾天為首。 赤色的缽曇華（Padma，蓮花），他們稱之為座王。 降臨於此如所應，憶念安住于其地分。 供養有四種，即作禮和合掌， 以及慈悲等等，世間供養鮮花和香。 從手中生出鮮花，奉獻給諸位救世者。 結支分生印（Mudra，手印），而觀想菩提心。 各各諸如來，以及他們所生的佛子等。 用這沒有過失的鮮花，芬芳美妙又光彩顯耀。 以法界為樹王，供養人中之尊。 用真言（Mantra，咒語）加以持，三昧（Samadhi，禪定）自在運轉。 殊勝美妙廣大的云，從法界中出生。 從那裡降下眾多的鮮花，常遍於諸佛面前。 其餘世間天人等，也應當散佈這些鮮花， 奉獻給相應的，本真言的性質類別。 像這樣涂香等等，也隨其所應。 空水輪相互持。
【English Translation】 English version Bodhi-citta (Awakening Mind) Therefore, one should abandon discrimination and purify all grounds. I extensively expound the teachings, all Mandalas (sacred diagrams). Among these, the foremost matter is not understood by the foolish. This is not called worldly awakening, nor is it omniscience. Until one can abandon, discriminating the causes of suffering, One should purify the Bodhi-citta (mind of enlightenment) for the disciples. Protect with Acala (the Immovable One), or with Trailokya-vijaya (the Conqueror of the Three Worlds). If the disciple is not moved by, false attachments, He will attain the most perfect enlightenment, immaculate like the sky. First, bless this ground, according to the teachings of all Buddhas. Second is the freedom of mind, this alone and no other teaching. The four kinds of Sutras (discourses), namely white, yellow, red, and black. The fifth that should be contemplated, is the color of space. Entering Samadhi (meditative absorption) in space, sealing the Mandala. Second is holding the thread Sutra, placing it on the ground of the Bodhimanda (place of enlightenment). The seats of all Tathagatas (Buddhas), and the wise children of all Buddhas. Delightful and wonderful lotus flowers, which the world calls auspicious. Pratyekabuddhas (Solitary Realizers) and Sravakas (Hearers), who are called peripheral wise ones. One should know that the seats spread out, are water lilies and blue lotus leaves. The gods of the world, beginning with the Brahma assembly. Red Padma (lotus) flowers, they call the king of seats. Descend here as appropriate, mindful of dwelling in its ground division. There are four kinds of offerings, namely prostration and joining palms, And also compassion, worldly offerings of flowers and incense. Flowers arise from the hands, offered to all saviors. Forming the Mudra (hand gesture) of branch division, and contemplating the Bodhi-citta. Each and every Tathagata, and their born sons and daughters. With these faultless flowers, fragrant, wonderful, and radiant. With the Dharma realm as the king of trees, offering to the honored ones among men. Blessing with Mantra (sacred utterance), Samadhi (meditative absorption) freely turns. Supreme, wonderful, and vast clouds, born from the Dharma realm. From there, rains of many flowers, constantly pervading before all Buddhas. The remaining worldly gods and others, should also scatter these flowers, Offering according to their correspondence, the nature and category of the original Mantra. Like this, scented ointments and so on, also as appropriate. The elements of space and water support each other.
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 舍離真言智 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 若秘印方便 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
【現代漢語翻譯】 現代漢語譯本 這就是所謂的吉祥印。 將你所供奉的花等，當作自己的心意獻上。 如果（供奉的）是諸世天神（指欲界、色界、無色界的天神），應當知道（他們）在臍輪的位置。 或者結金剛拳印（一種手印），或者獻蓮花鬘（用蓮花編織的花環）。 在空中獻給導師救世者（指佛陀）。 乃至諸世天（指所有天神），各自按照次第。 護摩（梵文Homa的音譯，指焚燒供品以祭祀）有兩種，即內護摩和外護摩。 （內護摩）通過業的生起而獲得解脫，又如同芽種的生長。 因為能夠焚燒業，所以稱為內護摩。 外護摩有三個位置，這三個位置住在三個之中。 成就身、口、意三業之道，是世間殊勝的護摩。 如果有人用不同的方法做護摩，那他就不瞭解護摩的意義。 這種愚癡的人不會得到結果，捨棄了真言（mantra，咒語）的智慧。 如來部（Tathāgata-kula，佛教密宗的五部之一）的真言，以及諸正覺（指佛）所說的。 應當知道（如來部的顏色）是白色和黃色，金剛部（Vajra-kula，佛教密宗的五部之一）具有各種顏色。 觀自在（Avalokiteśvara，即觀世音菩薩）的真言，是純粹的白色，隨著事情的變化而變化。 四方形互相重疊普遍存在，輪形是圓形的，按照次第。 三角形、半月形，也這樣描述它們的形狀。 首先應當知道（真言的）顏色和形象，即男人或女人的身體。 或者在一切地方，根據它們的類別、形狀和顏色。 不可思議的智慧產生，所以才是不可思議的。 應物而有差異，智慧的證悟始終如一。 乃至心量廣大，應當知道這就是它的度量。 座（座位）印（手印）也是這樣，以及諸天神。 如同諸佛所生，印等也與他們一同產生。 用這種方法產生印，用印來加持諸弟子。 所以簡略地說一下法界（Dharmadhatu，宇宙萬有本體），用它作為標誌。 灌頂（Abhiṣeka，佛教密宗的儀式，象徵傳承）有三種，佛子們要專心聽。 如果是秘密的印和方便（upāya，方法），那就脫離了作業。 這叫做最初殊勝的法，如來（Tathāgata，佛的稱號）所做的灌頂。 所謂第二種，是讓人開始做各種事情。 第三種是用心來傳授，完全脫離時間和空間。 爲了讓本尊歡喜，應當按照所說的去做。 現前佛（指在眼前進行的）灌頂，這是最殊勝的。 正等覺（Sammasambuddha，佛的稱號）簡略地說，五種三昧耶（Samaya，誓言）。 最初見到曼荼羅（Mandala，壇城），就具足了三昧耶。 未
【English Translation】 English version This is called the auspicious seal (mudra). Offer the flowers and other offerings you have, as if offering your own heart. If (the offerings are for) the various world deities (referring to the deities of the desire realm, form realm, and formless realm), it should be known (that they reside) at the navel chakra. Or form the Vajra Fist seal (a hand gesture), or offer a garland of lotuses (a garland woven from lotus flowers). Offer it in the air to the guide and savior (referring to the Buddha). And so on to the various world deities (referring to all deities), each according to their order. Homa (transliteration of the Sanskrit word Homa, referring to burning offerings for sacrifice) is of two types, namely inner homa and outer homa. (Inner homa) attains liberation through the arising of karma, and is like the growth of a seed. Because it can burn karma, it is called inner homa. Outer homa has three positions, and these three positions reside within the three. Accomplishing the path of the three karmas of body, speech, and mind, is the supreme homa in the world. If someone performs homa in a different way, then they do not understand the meaning of homa. Such a foolish person will not attain results, abandoning the wisdom of mantra. The mantra of the Tathāgata-kula (the Buddha family, one of the five families in esoteric Buddhism), and what the Buddhas say. It should be known that (the color of the Tathāgata-kula) is white and yellow, and the Vajra-kula (the Vajra family, one of the five families in esoteric Buddhism) possesses various colors. The mantra of Avalokiteśvara (the Bodhisattva of Compassion, also known as Guanyin), is pure white, changing according to circumstances. The square shapes overlap each other universally, and the wheel shape is round, according to the order. Triangles and crescent moons, their shapes are also described in this way. First, one should know the color and form (of the mantra), that is, the body of a man or a woman. Or in all places, according to their category, shape, and color. Inconceivable wisdom arises, therefore it is inconceivable. Differences arise according to objects, but the realization of wisdom is always one. Even to the extent that the mind is vast and broad, it should be known that this is its measure. The seat (asana) and seal (mudra) are also like this, as well as the various deities. Just as the Buddhas are born, the seals and so on are also born with them. Use this method to generate seals, and use the seals to bless the disciples. Therefore, briefly speak about the Dharmadhatu (the essence of all phenomena), using it as a symbol. Abhiṣeka (initiation ritual in esoteric Buddhism) is of three types, Buddha's children should listen attentively. If it is a secret seal and skillful means (upāya), then it is free from actions. This is called the first supreme Dharma, the Abhiṣeka performed by the Tathāgata. The second type is to cause people to start doing various things. The third type is to transmit with the mind, completely free from time and space. In order to please the deity, one should act according to what is said. The Abhiṣeka of the Buddha present before you, this is the most supreme. The Sammasambuddha (a title of the Buddha) briefly speaks of the five Samayas (vows). Initially, upon seeing the Mandala (sacred diagram), one is complete with the Samaya. Not yet
傳真實語 不授彼密印 第二三昧耶 入睹聖天會 第三具壇印 隨教修妙業 複次許傳教 說具三昧耶 雖具印壇位 如教之所說 未逮心灌頂 秘密慧不生 是故真言者 秘密道場中 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 于諸法本寂 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 乃至心續凈 未熟令成熟 爾時悉地成 于彼一時頃 凈業心俱等 真言者當得 悉地隨意生 悉地升空界 如幻無畏者 咒術網所惑 同於帝釋網 如乾闥婆城 所有諸人民 身秘密如是 非身亦非識 又如於睡夢 而游諸天宮 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
【現代漢語翻譯】 現代漢語譯本 傳達真實之語，不傳授秘密印契。 第二是三昧耶（Samaya，誓言），進入以得見聖天之集會。 第三是具備壇印，依照教導修習殊勝之事業。 再次是允許傳教，宣說具備三昧耶（Samaya，誓言）。 即使具備印、壇之位，如教法所說， 若未獲得心灌頂，秘密智慧便不會生起。 因此，修持真言者，在秘密道場中， 具備第五種重要誓言，依照法則應進行灌頂。 應當知道，與此不同者，不能稱作三昧耶（Samaya，誓言）。 若能善於安住于觀想之意，真言者覺悟自心， 不得在三種情況下，稱他們為菩薩。 獲得無緣之觀行，以方便利益眾生， 爲了種植各種善的根本，所以被稱為人中之尊。 對於諸法原本寂靜，常無自性的道理， 安住如須彌山（Sumeru，宇宙中心的大山），這便稱為見諦。 此空性即是實際，並非虛妄的言說。 所見猶如佛陀，過去的佛也是如此見解。 獲得菩提心（Bodhi-citta，覺悟之心），成就最無上之悉地（Siddhi，成就）。 從此有五種，各種悉地（Siddhi，成就）的差別。 所謂進入修行，以及勝進的各種階段。 世間的五種神通，諸佛、緣覺等。 修習事業沒有間斷，乃至心續清凈， 未成熟的令其成熟，那時悉地（Siddhi，成就）便會成就。 在那一時間，清凈的業與心俱皆平等， 修持真言者應當獲得，悉地（Siddhi，成就）隨心意而生。 悉地（Siddhi，成就）升入虛空界，如幻象般無所畏懼， 被咒術之網所迷惑，如同帝釋天（Indra，天神之王）的網。 如同乾闥婆城（Gandharva-pura，海市蜃樓），所有的人民， 身體的秘密就是這樣，非身亦非識。 又如在睡夢中，而遊歷諸天宮， 不捨棄此身，也不到達彼處。 如此瑜伽之夢，安住于真言行者， 所生的功德事業，身相猶如虹霓。 真言如意珠（Cintamani，能實現願望的寶珠），出生意語之身， 隨念降雨各種事物，而沒有分別之想。 猶如十方虛空，遠離各種有為法。
【English Translation】 English version Do not transmit the secret mudra (hand gesture), but convey the true words. The second is Samaya (vow), to enter and behold the assembly of holy deities. The third is to possess the mandala mudra, and to cultivate wonderful deeds according to the teachings. Furthermore, permission is granted to teach, speaking of possessing Samaya (vow). Even if one possesses the position of mudra and mandala, as taught, If one has not attained the mind-initiation, secret wisdom will not arise. Therefore, the mantra practitioner, in the secret mandala, Possesses the fifth important vow, and should be initiated according to the Dharma. It should be known that those who differ from this cannot be called Samaya (vow). If one dwells well in the intention of contemplation, the mantra practitioner awakens the mind, One should not, in three situations, call them Bodhisattvas. Attaining the contemplation of no conditions, using skillful means to benefit sentient beings, In order to plant the roots of all good, therefore they are called the Honored Ones among humans. Regarding the principle that all dharmas are originally quiescent and constantly without self-nature, Dwelling like Mount Sumeru (the great mountain at the center of the universe), this is called seeing the truth. This emptiness is reality itself, not false speech. What is seen is like the Buddha, the Buddhas of the past also saw it this way. Attaining Bodhi-citta (mind of enlightenment), accomplishing the most supreme Siddhi (accomplishment). From this, there are five kinds, various differences in Siddhi (accomplishment). So-called entering into practice, and various stages of superior progress. The five worldly supernormal powers, Buddhas, Pratyekabuddhas, etc. Cultivating deeds without interruption, until the mind-stream is purified, Causing the immature to mature, at that time Siddhi (accomplishment) will be accomplished. At that moment, pure karma and mind are all equal, The mantra practitioner should attain, Siddhi (accomplishment) arising at will. Siddhi (accomplishment) ascends into the realm of space, fearless like an illusion, Bewildered by the net of spells, like the net of Indra (king of the gods). Like the city of Gandharvas (mirage), all the people, The secret of the body is like this, neither body nor consciousness. Also, like in a sleeping dream, traveling to the palaces of the heavens, Without abandoning this body, nor arriving there. Such is the yoga dream, dwelling in the mantra practitioner, The meritorious deeds that arise, the body's appearance is like a rainbow. The mantra Cintamani (wish-fulfilling jewel), gives birth to the body of intention and speech, Raining down various things at will, without discriminatory thought. Like the space of the ten directions, apart from all conditioned dharmas.
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 彼所說明咒 及與大力印 彼皆現世果 故說有份量 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 清凈離於想 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 解脫于業生 生等同虛空
複次秘密主諦聽。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。如是世尊愿樂欲聞。時薄伽梵以偈頌曰。
最初正等覺 敷置漫荼羅 密中之秘密 大悲胎藏生 及無量世間 出世
漫荼羅 彼所有影象 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 于彼大蓮印 大空點莊嚴 八葉悉圓正 善好具須蕊 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 複次秘密主 如來漫荼羅 猶如凈圓月 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 複次秘密主 觀世自在者 秘密漫荼羅 佛子一心聽 普遍四方相 中吉祥商佉 出生缽曇華 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 多羅毗俱知 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 複次秘密主 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 光色如凈月 亦以大空點
【現代漢語翻譯】 現代漢語譯本 漫荼羅（Mandala，壇城）： 其中所有影象，接下來要依次講述，請仔細聽。 四面都是普遍的圓形，有一道門和通道。 用金剛印（Vajra mudra）莊嚴，中心是羯磨金剛（Karma-vajra）。 上面有美妙的蓮花，開放幷包含果實。 在那大蓮花印上，用大空點（Mahasunyata-bindu）來莊嚴。 八片蓮葉都圓滿端正，美好地具備須和蕊。 十二因緣的生起之句，普遍地在蓮花臺中。 其上有兩足尊，導師成就正覺。 進入漫荼羅（Mandala，壇城），眷屬自然圍繞。 應當知道這是最初的，悲生漫荼羅（Karuna-mandala，悲生壇城）。 從此流出各種壇，各自如其根本教義。 事業、形、悉地（Siddhi，成就），安置各位佛子。 再次，秘密主，如來漫荼羅（Tathagata-mandala，如來壇城）。 猶如清凈的圓月，內部顯現海螺的顏色。 一切佛的三角，都在白色蓮花上。 空點作為標誌，金剛印圍繞。 從那真言主，周圍放射光明。 以無疑慮的心，普遍地流出。 再次，秘密主，觀世自在者（Avalokiteshvara）。 秘密漫荼羅（Mandala，壇城），佛子一心聽。 普遍的四方形，中心是吉祥的海螺。 出生缽曇摩華（Padma，蓮花），開放幷包含果實。 上面表示金剛慧（Vajra-jnana），承以大蓮花印。 佈置一切種子字，巧妙地作為種子。 多羅（Tara），毗俱知（Bhrkuti），以及白處尊（Pandaravasini）。 明妃、資財主（Vasudhara），以及大勢至（Mahasthamaprapta）。 諸位吉祥受教者，都在漫荼羅（Mandala，壇城）中。 得自在者的印，殊妙地作為標相。 何耶揭哩婆（Hayagriva），如法地住在三角中。 漫荼羅（Mandala，壇城）圍繞，莊嚴美好如初升的太陽。 應當在明王旁邊，由具有巧妙智慧的人安立。 再次，秘密主，現在講述第二壇。 端正的四方形，金剛印圍繞。 一切美妙的金色，內心是蓮花開放。 蓮花臺上顯現迦羅奢（Kalasha，寶瓶），光色如清凈的月亮。 也用大空點（Mahasunyata-bindu）。
【English Translation】 English version Mandala: All the images within it, listen carefully as I explain them in order. It is universally circular on all four sides, with a gate and a path. Adorned with the Vajra mudra (diamond seal), with the Karma-vajra (action-diamond) in the center. Above it is a wonderful lotus flower, blooming and containing fruit. On that great lotus seal, it is adorned with the Mahasunyata-bindu (great emptiness point). All eight petals are perfectly round and upright, beautifully possessing filaments and stamens. The phrases of the twelve links of dependent origination are universally in the lotus center. Above it is the Two-Legged Honored One, the Guide who has attained perfect enlightenment. Entering the Mandala, surrounded by his retinue. You should know that this is the very first, the Karuna-mandala (compassion-born mandala). From this flow various mandalas, each according to its fundamental teachings. Actions, forms, and Siddhis (accomplishments), placing all the Buddha-sons. Furthermore, Secret Lord, the Tathagata-mandala (Thus Come One mandala). Like a pure, round moon, the color of a conch shell appears within. All the Buddha's triangles are on a white lotus flower. The emptiness point serves as a symbol, surrounded by the Vajra seal. From that Lord of Mantra, light radiates all around. With a heart free from doubt, it universally flows forth. Furthermore, Secret Lord, Avalokiteshvara (The Observer of the World's Sounds). The secret Mandala, Buddha-sons, listen with one mind. A universal square shape, with an auspicious conch shell in the center. The Padma (lotus) flower is born, blooming and containing fruit. Above it represents Vajra-jnana (diamond wisdom), supported by a great lotus seal. Arrange all the seed syllables, skillfully using them as seeds. Tara, Bhrkuti, and Pandaravasini (The White One). The Consort, Vasudhara (The Wealth Holder), and Mahasthamaprapta (Great Strength Arrived). All the auspiciously taught ones are in the Mandala. The seal of the one who has attained freedom is wonderfully made as a symbol. Hayagriva (Horse Neck), dwells in the triangle according to the Dharma. The Mandala surrounds it, adorned beautifully like the light of the rising sun. It should be placed next to the Wisdom King, established by one with skillful wisdom. Furthermore, Secret Lord, now I will speak of the second mandala. An upright square shape, surrounded by the Vajra seal. All wonderfully golden in color, with a lotus flower blooming in the center. On the lotus platform appears the Kalasha (treasure vase), its light and color like a pure moon. Also using the Mahasunyata-bindu (great emptiness point).
周匝自莊嚴 上表大風印 叆叇猶玄雲 鼓動幢幡相 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 是中缽頭摩 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 複次我所說 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 並及青金剛 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 二首皆五峰 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 或復罥索印 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 複次秘密主 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
【現代漢語翻譯】 現代漢語譯本 周匝自莊嚴，四面八方自然莊嚴。 上表大風印，叆叇猶玄雲，上方顯現大風印（象徵摧毀無明），濃密的樣子像黑色的雲彩。 鼓動幢幡相，空點為幖幟，旗幟飄動，以空點作為標記。 其上生猛焰，同於劫災火，而在其上生起猛烈的火焰，如同劫末的災火。 而作三角形，三角以圍之，形成三角形，用三角形圍繞它。 光鬘相周普，晨朝日暉色，光鬘的形象周遍，呈現出早晨太陽的光輝色彩。 是中缽頭摩（蓮花），朱黰猶劫火，在這其中有蓮花，紅色如同劫末的火焰。 彼上金剛印，流散發焰暉，在那上面有金剛印（象徵堅不可摧的智慧），流散發出火焰的光輝。 持以𤙖字聲，勝妙種子字，持誦'吽'字聲，這是殊勝微妙的種子字（本尊的代表）。 先佛說是法，勤勇漫荼羅（壇城），過去的佛陀宣說了這個法，這是精勤勇猛的壇城。 部母商憩羅（佛部之母），及金剛部主，佛部之母商憩羅，以及金剛部的部主。 金剛鉤索支，大德持明王，金剛鉤和金剛索作為輔助，偉大的持明王。 一切皆於此，大漫荼羅中，一切都存在於這個大的壇城中。 印壇諸佛子，形色各如次，壇城中的諸佛子，形狀和顏色各自按照次第。 隨類而相應，諸業善成就，隨著類別而相應，各種事業都能很好地成就。 複次我所說，金剛自在者，再次我說，金剛自在者。 謂虛空無垢，金剛輪及牙，指虛空無垢者，金剛輪和金剛牙。 妙住與名稱，大忿及迅利，妙住和名稱，大忿怒和迅利。 寂然大金剛，並及青金剛，寂然大金剛，以及青金剛。 蓮華及廣眼，妙金剛金剛，蓮花和廣眼，妙金剛和金剛。 及住無戲論，無量虛空步，以及安住于無戲論，無量虛空步。 是等漫荼羅，所說白黃赤，這些壇城，所說的白色、黃色、紅色。 乃至黑色等，印形及所餘，乃至黑色等，印的形狀以及其餘的。 三戟一股印，二首皆五峰，三戟一股印，兩個頭部都有五個峰。 或執金剛鬘，隨色類區別，或者手持金剛鬘，隨著顏色類別來區分。 一切作種子，大福德當知，一切都作為種子字，應當知道這是大福德。 不動漫荼羅，風輪與火俱，不動的壇城，風輪和火輪在一起。 依涅哩底方（西南方），大日如來下，依靠西南方，在大日如來（毗盧遮那佛）的下方。 及種子圍繞，微妙大慧刀，以及被種子字圍繞，微妙的大慧刀。 或復罥索印，具慧者安布，或者又是罥索印（套索），有智慧的人安置它。 降三世殊異，謂在風輪中，降三世（降伏過去、現在、未來三世的魔障）是殊勝的，說的是在風輪中。 繞以金剛印，而住於三處，圍繞著金剛印，而安住在三個地方。 複次秘密主，先說漫荼羅，再次秘密主（金剛手菩薩），首先宣說壇城。 諸佛菩薩母，安置壇形像，諸佛菩薩的母親，安置壇城的形狀和形象。 方正真金色，金剛印圍繞，方正的真正的金色，被金剛印圍繞。 最勝漫荼羅，今當示尊相，最殊勝的壇城，現在應當展示其尊貴的形象。 彼
【English Translation】 English version Completely self-adorned, adorned all around. Above manifests the Great Wind Seal (symbolizing the destruction of ignorance), dense like dark clouds. Stirring the appearance of banners and flags, empty dots serve as emblems. Above it arises fierce flames, like the fire of the kalpa's end. Forming a triangle, surrounded by triangles. The image of a garland of light is all-pervasive, with the color of the morning sun's rays. Within it is a Padma (lotus), red like the fire of the kalpa's end. Above that is the Vajra Seal (symbolizing indestructible wisdom), scattering and emitting the radiance of flames. Held with the sound of the 'Hum' syllable, the supreme and wondrous seed syllable (representing the deity). The Buddhas of the past have spoken this Dharma, this diligent and courageous Mandala (sacred circle). The Mother of the Buddha Family, Samkshobhya (the wrathful form of Akshobhya), and the Lord of the Vajra Family. Vajra Hook and Vajra Lasso as support, the great Vidyaraja (wisdom king) who holds the mantra. All are within this great Mandala. The Buddha-sons in the Mandala, their shapes and colors each in order. Corresponding to their respective categories, all activities are well accomplished. Furthermore, what I speak of, the Vajra Sovereign. Refers to the Space without impurity, the Vajra Wheel and Teeth. Wonderful Abode and Name, Great Wrath and Swiftness. Serene Great Vajra, and also Blue Vajra. Lotus and Wide Eyes, Wonderful Vajra and Vajra. And abiding in Non-duality, Immeasurable Space Step. These Mandalas, the colors spoken of, white, yellow, red. Even black and so on, the shapes of the seals and the rest. Trident and Single-pronged Seal, both heads with five peaks. Or holding a Vajra Garland, distinguished by color categories. Everything is made into seed syllables, know that this is great merit. The Immovable Mandala, the Wind Wheel and Fire together. Relying on the Nairrti direction (southwest), below Mahavairocana (the Great Sun Buddha). And surrounded by seed syllables, the subtle Great Wisdom Sword. Or again the Lasso Seal (noose), the wise one arranges it. Trailokyavijaya (conqueror of the three worlds) is unique, said to be in the Wind Wheel. Surrounded by Vajra Seals, and dwelling in three places. Furthermore, the Lord of Secrets (Vajrapani), first speaks of the Mandala. The Mothers of all Buddhas and Bodhisattvas, arrange the shapes and images of the Mandala. Square and true golden color, surrounded by Vajra Seals. The most supreme Mandala, now shall show its venerable form. That
中大蓮華 暉焰遍黃色 中置如來頂 超越于中分 而至三分位 應作如來眼 自住光焰中 遍佈彼種子 次一切菩薩 大如意寶尊 謂彼漫荼羅 圓白而四出 遍寂極清凈 滿一切希愿 複次應諦聽 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 大缽具光焰 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 凈境界之行 所謂凈居天 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 應畫韋舵手 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
【現代漢語翻譯】 現代漢語譯本 中大的蓮花，光輝和火焰遍佈黃色。 蓮花中安置如來頂，超越于蓮花中心部分。 直至蓮花的三分位處，應作如來眼。 自身安住在光焰之中，遍佈那些種子字。 其次是一切菩薩，以及大如意寶尊（Mahamanicintamani）。 這就是所謂的漫荼羅（mandala），圓形白色且向四方伸展。 遍佈寂靜，極其清凈，滿足一切希望和願望。 再次應仔細聽，釋迦師子壇（Sakya Simha mandala）。 這指的是偉大的因陀羅（Indra），美妙善良且呈真金色。 四個方向相等，如同之前的金剛印（vajra mudra）。 上方顯現波頭摩（padma，蓮花），周圍遍佈黃色光輝。 大的缽器具有光焰，金剛印圍繞。 袈裟、錫杖等，按照次第放置。 五種如來頂（Five Tathagata crowns），仔細聽，現在將要說。 白傘蓋佛頂（Sitapatra），以傘印（umbrella mudra）表示，具慧者勝頂。 周圍用大慧刀圍繞，普遍流淌光芒。 最勝頂輪印（Sarvavid Vairocana Ushnisha mudra），除去障礙的頂鉤印（Ushnisha Ankusa mudra）。 大士頂髻相（Mahasattva Ushnisha），這被稱為火聚印（fire aggregate mudra）。 廣泛生長跋折羅（vajra，金剛杵），從蓮花中生出。 無量的聲音，海螺（shankha），觀察並瞭解其形象種類。 毫相摩尼珠（urna-mani），佛眼接下來應當聽。 頂髻遍佈黃色，周圍用跋折羅（vajra，金剛杵）圍繞。 無能勝妃印（Aparajita mudra），用手持蓮花。 無能勝大口（Aparajita』s great mouth），位於黑色蓮花之上。 清凈境界的修行，指的是凈居天（Suddhavasa gods）。 放置那些印相，佛子們應當仔細聽。 所謂的思惟手（thinking hand），善手和笑手。 華手、虛空手，按照法則描繪。 地神迦羅奢（earth goddess kalasha），圓形白色，金剛圍繞。 請召火天印（Agni mudra），應當用大仙手。 迦攝（Kashyapa）、驕答摩（Gautama）、末建拏竭伽（Markandeya）、 婆私（Vasishtha）、倪刺婆（Nirava），各自按照次第。 應當畫韋舵手（Veda hand），而位於火壇內。 閻摩但茶印（Yama danda mudra），常處風輪中。 沒栗底鈴印（Mrtyu linga mudra），黑夜計都印（Ratri Ketu mudra）。 澇達羅輸羅（Raudra shura），大梵妃蓮（Brahmani lotus）。
【English Translation】 English version In the center, a great lotus, its radiance and flames spreading yellow. In the center, place the Tathagata's crown, surpassing the central part of the lotus. Until the third part of the lotus, the Tathagata's eye should be made. Residing in the light and flames, spread those seed syllables. Next are all the Bodhisattvas, and the great Manicintamani (Mahamanicintamani). This is what is called the mandala (mandala), round and white, extending in four directions. Pervading stillness, extremely pure, fulfilling all hopes and wishes. Again, listen carefully, the Sakya Simha mandala (Sakya Simha mandala). This refers to the great Indra (Indra), wonderfully good and of true golden color. The four directions are equal, like the previous vajra mudra (vajra mudra). Above appears the padma (padma, lotus), surrounded by yellow radiance. The large bowl has light and flames, surrounded by the vajra mudra. The kasaya robe, the khakkhara staff, etc., are placed in order. The five Tathagata crowns (Five Tathagata crowns), listen carefully, now I will speak. The White Umbrella (Sitapatra), indicated by the umbrella mudra (umbrella mudra), the victorious crown of the wise. Surrounded by the great sword of wisdom, universally flowing with light. The Sarvavid Vairocana Ushnisha mudra (Sarvavid Vairocana Ushnisha mudra), the Ushnisha Ankusa mudra (Ushnisha Ankusa mudra) that removes obstacles. The Mahasattva Ushnisha (Mahasattva Ushnisha), this is called the fire aggregate mudra (fire aggregate mudra). The vajra (vajra, thunderbolt) grows extensively, arising from the lotus. The immeasurable sound, the conch shell (shankha), observe and understand its image and kind. The urna-mani (urna-mani), the Buddha's eye should be listened to next. The ushnisha is covered in yellow, surrounded by the vajra (vajra, thunderbolt). The Aparajita mudra (Aparajita mudra), holding a lotus in the hand. Aparajita』s great mouth (Aparajita』s great mouth), is located on a black lotus. The practice of pure realms, refers to the Suddhavasa gods (Suddhavasa gods). Place those mudras, the Buddha's children should listen carefully. The so-called thinking hand (thinking hand), the good hand, and the laughing hand. The flower hand, the empty hand, draw them according to the rules. The earth goddess kalasha (earth goddess kalasha), round and white, surrounded by vajra. The Agni mudra (Agni mudra), should be made with the hand of a great sage. Kashyapa (Kashyapa), Gautama (Gautama), Markandeya (Markandeya), Vasishtha (Vasishtha), Nirava (Nirava), each according to their order. The Veda hand (Veda hand) should be drawn, and located within the fire altar. The Yama danda mudra (Yama danda mudra), always located in the wind circle. The Mrtyu linga mudra (Mrtyu linga mudra), the Ratri Ketu mudra (Ratri Ketu mudra). Raudra shura (Raudra shura), the Brahmani lotus (Brahmani lotus).
華 俱摩利鑠底 毗瑟女輪印 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 烏鷲及婆棲 野乾等圍繞 若欲成悉地 依法以圖之 涅哩底大刀 毗紐勝妙輪 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 妃作缽胝印 月天迦羅奢 凈白蓮華敷 日天金剛輪 表以輿輅像 社耶毗社耶 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 縛嚕拏罥索 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 施愿金剛壇 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 復于其四傍 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
【現代漢語翻譯】 現代漢語譯本 俱摩利鑠底（Kumārī Śakti，童女 शक्ति）：毗瑟女輪印 當知焰摩后（Yama，焰摩）：以沒揭羅印 嬌吠離耶后（Kaubereya，俱吠羅）：用劫跋羅印 如是等皆在，風漫茶羅中 烏鷲及婆棲，野乾等圍繞 若欲成悉地（Siddhi，成就），依法以圖之 涅哩底（Nṛti，西南方守護神）大刀，毗紐（Viṣṇu，毗濕奴）勝妙輪 鳩摩羅爍底（Kumāra Śakti，童女 शक्ति），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（Śaṅkara，商羯羅）三戟，妃作缽胝印 月天迦羅奢（Kalaśa，寶瓶），凈白蓮華敷 日天金剛輪，表以輿輅像 社耶（Jaya，勝利）毗社耶（Vijaya，大勝），當知大力者 俱以大弓印，在因陀羅（Indra，帝釋天）輪 風方風幢印，妙音樂器印 縛嚕拏（Varuṇa，水神）罥索，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，施愿金剛壇 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（Mañjughoṣa，文殊菩薩），本真言圍之 如法布種子，而以為種子 復于其四傍，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
【English Translation】 English version Kumārī Śakti (童女 शक्ति): Viṣṇu wheel seal Know that Yama (焰摩): with Mudgara seal After Kaubereya (俱吠羅): use the Khaṭvāṅga seal All these are in the wind mandala Surrounded by vultures, owls, jackals, etc. If you want to achieve Siddhi (成就), depict it according to the law Nṛti (西南方守護神) great sword, Viṣṇu (毗濕奴) excellent wheel Kumāra Śakti (童女 शक्ति), Nanda Upananda Dense clouds and lightning together, all with clear pool color Guarding the door frames, in the Śākya Siṃha altar Śaṅkara (商羯羅) trident, the consort makes the Paṭisa seal Moon god Kalaśa (寶瓶), pure white lotus blooming Sun god Vajra wheel, represented by chariot image Jaya (勝利) and Vijaya (大勝), know them as powerful ones Both with great bow seal, in the Indra (帝釋天) wheel Wind direction wind banner seal, wonderful musical instrument seal Varuṇa (水神) noose, and in the round altar You are great, I should know, seed syllables surround Such signs, in order, are the mandala The Śākya Siṃha family, now briefly explained Buddha's disciples, listen carefully, the wish-granting Vajra altar The four directions are equal and universal, guarded by the Vajra seal In that place, create the fire-born mandala Inside, place the wonderful and auspicious blue lotus seal The wise Mañjughoṣa (文殊菩薩), surrounded by his original mantra Arrange the seeds according to the law, and use them as seeds Again, on its four sides, decorate with blue lotuses Depict the diligent crowd, each in their order Light net with hook seal, jeweled crown holding jewel seal Immaculate light boy, blue lotus not yet blooming Wonderful sound with great wisdom, the messengers he speaks of Know their secret seals, each as they should be Keśanī knife seal, Upasura seal Citra staff seal, Dhih with banner seal Those summoning messengers, with Aṅkuśa seal Do everything like this
圍以青蓮華 所有諸奉教 皆羌揭梨印 複次南方印 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 秘密之標誌 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 作施諸愿手 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 于彼建大幢 大寶在其端 是名為最勝 密印之形像 復當慇勤作 上首諸眷屬 無量無數眾 彼諸慕達羅 寶作于寶上 三股金剛印 寶掌于寶上 一股金剛印 持地于寶上 二首金剛印 寶印手寶上 五股金剛印 堅意于寶上 羯么金剛印 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 鋒銳猶冰霜 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
【現代漢語翻譯】 現代漢語譯本 圍繞著青蓮花。 所有信奉教義的人，都以羌揭梨印（Kang-ge-li Yin）為標誌。 再次是南方的印，能消除一切覆蓋的障礙。 大精進的種子，指的是真陀摩尼（Zhen-tuo-mo-ni），即如意寶珠。 安住在火輪之中，周圍是端莊美麗的眷屬。 應當知道他們的眷屬，秘密的標誌。 依次應當圖畫出來，我現在廣泛宣說。 用寶瓶來消除疑惑，寶瓶上放置一股金剛杵。 聖者施無畏，作出施無畏的手印。 消除一切惡趣，以發起的手為象徵。 救意慧菩薩，悲憫的手常在心中。 大慈生菩薩，應當以執華的手印。 悲憫的意念在心上，垂下彎曲的火輪手。 消除一切熱惱，作出施予諸愿的手印。 甘露水流注，遍佈在各個指端。 具有不可思議的智慧，持如意珠的手印。 都安住在蓮花上，在曼荼羅（Man-tuo-luo）之中。 北方的地藏尊，秘密的印相接下來應當宣說。 首先製作莊嚴的座位，在因陀羅壇（Yin-tuo-luo Tan）。 大蓮花發出光焰，間雜著各種顏色。 在那裡建立大幢幡，大寶珠在其頂端。 這被稱為最殊勝的，秘密印相的形象。 再次應當慇勤地製作，以上首的諸眷屬。 無量無數的眾生，他們的慕達羅（Mu-da-luo）。 寶珠安放在寶珠上，是三股金剛印。 寶掌安放在寶珠上，是一股金剛印。 持地安放在寶珠上，是二首金剛印。 寶印手安放在寶珠上，是五股金剛印。 堅意安放在寶珠上，是羯么金剛印（Jie-me Jin-gang Yin）。 一切都應當安住在，那個曼荼羅之中。 西方的虛空藏菩薩，圓形潔白令人喜悅的壇城。 大白蓮花座，放置大慧刀印。 像這樣堅固銳利的刀刃，鋒利得像冰霜。 以自己的種子字為種子，智者應當安置。 以及圖畫諸眷屬，印相的形狀如佛法教導。 虛空無垢尊，應當以輪印。 輪的形象自身
【English Translation】 English version Surrounded by blue lotus flowers. All those who adhere to the teachings are marked with the Kang-ge-li Yin. Furthermore, the southern mudra removes all covering obstacles. The seed of great diligence refers to the Cintamani (Zhen-tuo-mo-ni), the wish-fulfilling jewel. Residing within the fire wheel, surrounded by a dignified and beautiful retinue. One should know their retinue, the secret symbols. They should be drawn in order, which I will now widely proclaim. Use a treasure vase to dispel doubts, placing a single-pronged vajra on the vase. The noble one bestowing fearlessness makes the Abhaya Mudra (Shi-wu-wei) hand gesture. Eliminating all evil destinies, with the hand of initiation as a symbol. The Bodhisattva of Saving Intent and Wisdom, with a compassionate hand always in the heart. The Bodhisattva of Great Compassion, should use the hand holding a flower. Compassionate thoughts in the heart, with the hand of the drooping and curved fire wheel. Eliminating all heat and vexation, making the hand gesture of bestowing all wishes. Nectar flows, spreading across all fingertips. Possessing inconceivable wisdom, holding the wish-fulfilling jewel hand gesture. All reside on lotus flowers, within the Mandala (Man-tuo-luo). The Ksitigarbha (Di-zang) of the north, the secret mudra should be explained next. First, create a solemn seat, in the Indra Mandala (Yin-tuo-luo Tan). The great lotus emits light and flames, interspersed with various colors. Erect a great banner there, with a great jewel at its top. This is called the most supreme, the image of the secret mudra. Again, one should diligently create, the chief retinue. Limitless and countless beings, their Mudras (Mu-da-luo). A jewel placed upon a jewel, is the three-pronged vajra mudra. A jewel palm placed upon a jewel, is the single-pronged vajra mudra. Holding the earth placed upon a jewel, is the two-headed vajra mudra. A jewel mudra hand placed upon a jewel, is the five-pronged vajra mudra. Firm intent placed upon a jewel, is the Karma Vajra Mudra (Jie-me Jin-gang Yin). All should reside within that Mandala. The Akasagarbha (Xu-kong-zang) of the west, a round, white, and pleasing mandala. A great white lotus seat, placing the great wisdom sword mudra. Like this firm and sharp blade, sharp as ice and frost. Using one's own seed syllable as the seed, the wise should arrange. And draw the retinue, the shape of the mudra as taught by the Dharma. The immaculate Akasagarbha, should use the wheel mudra. The image of the wheel itself
圍繞 具足在風壇 虛空慧商佉 在風漫荼羅 清凈慧白蓮 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 略說佛秘藏 諸尊密印竟
入秘密漫荼羅法品第十二
爾時世尊。又復宣說入秘密漫荼羅法。優陀那曰。
真言遍學者 通達秘密壇 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 清凈遍無垢 以十二支句 而作于彼器 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 秘密漫荼羅 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
入秘密漫荼羅位品第十三
爾時大日世尊。入于等至三昧。觀未來世諸眾生故。住于定中。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。八方合系五寶瓔繩。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。隨諸眾生種種性慾。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。佈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。于諸世界大眾會中。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。復告執金剛秘密主言。善男子諦聽內心漫荼羅。秘密主。彼身地。即是法界自性。真言密印加持。而加持之。以本性清凈故。羯磨金剛所護持故。凈除一切塵垢。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。抽莖敷𧄜彩絢端妙。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。于彼東方寶幢如來。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
【現代漢語翻譯】 現代漢語譯本： 如同柔軟的棉絮。接觸到它的人都感到快樂。無數的樂器自然和諧地發出美妙的聲音，人們都喜歡聽。無數的菩薩隨著福報所感應，出現宮室殿堂和意生之座（由意念化生的座位）。這是如來信解（信仰和理解）和願力所產生的，是法界的標誌。巨大的蓮花王顯現，如來的法界性身（體現法界本質的身）安住在其中，隨著各種眾生的不同根器，使他們得到歡喜。這時，那位如來的一切支分（身體的各個部分）都具有無障礙的力量，從十智力（佛的十種智慧力量）和信解所生，顯現出無數種色彩莊嚴的相。這是無數百千俱胝那由他劫（極長的時間單位）中，通過佈施、持戒、忍辱、精進、禪定、智慧等各種波羅蜜（到達彼岸的方法）的功德所滋養而成的身體，即時顯現。他顯現之後，在各個世界的大眾集會中，發出巨大的聲音，用偈頌說道： 諸佛是多麼奇特，權巧的智慧不可思議，沒有阿賴耶識（第八識，含藏一切種子），卻能含藏並宣說諸法。如果理解了無所得（不執著于任何事物），就能理解諸法的真實相狀。這種無所得，才是真正的得，是得到了諸佛導師。 說完這些話后，又回到如來不可思議的法身之中。 這時，世尊又告訴執金剛秘密主（手持金剛杵的護法神）說：『善男子，仔細聽好內心漫荼羅（壇城）。秘密主，那身地（壇城所依之地），就是法界自性。用真言（咒語）和密印（手印）加持它，並且不斷地加持。因為它本性清凈，並且受到羯磨金剛（行動的金剛）的護持，所以能夠清除一切塵垢，以及我人眾生壽者意生（對『我』的各種執著），儒童造立者（指外道）等，株杌（障礙）等過患。方壇有四個門，西邊是通達的。周圍有界道。內部顯現出意生八葉大蓮花王，抽出莖，舒展花瓣，色彩絢麗，端正美妙。其中有如來，是世間最尊貴獨特的身，超越了身語意地（身語意的侷限），到達了心地，獲得了殊勝悅意的果報。在它的東方是寶幢如來（Ratnaketu），南方是開敷華王如來（Kusumita-raja），北方是鼓音如來（Dundubhisvara），西方是無量壽如來（Amitabha）。東南方是普賢菩薩（Samantabhadra），東北方是觀自在菩薩（Avalokitesvara），西南方是妙吉祥童子（Manjusri），西北方是慈氏菩薩（Maitreya）。』
【English Translation】 English version: Like soft cotton. Those who touch it all receive happiness. Countless musical instruments naturally harmonize. Their sound is subtle and pleasing to the ears. Countless Bodhisattvas, according to the blessings they receive, have palaces, halls, and mind-born seats (seats created by thought). These are born from the Tathagata's faith, understanding, and vows, and are emblems of the Dharmadhatu (the realm of reality). A great lotus king appears, and the Tathagata's Dharmadhatu-nature body (the body that embodies the essence of the Dharmadhatu) abides within it, according to the various dispositions of all beings, causing them to rejoice. At that time, all the limbs of that Tathagata possess unobstructed power, born from the ten wisdom powers (the ten powers of a Buddha's wisdom) and faith-understanding, manifesting countless forms and colors of adorned appearances. These are nurtured by the merits of giving, keeping precepts, patience, diligence, meditation, and wisdom, through countless hundreds of thousands of kotis of nayutas of kalpas (extremely long units of time). The body immediately appears. Having appeared, he emits a great sound in the assemblies of beings in all worlds, and speaks in verse: The Buddhas are most wondrous and unique, their expedient wisdom is inconceivable. Without the Alaya consciousness (the eighth consciousness, which stores all seeds), they contain and expound all dharmas. If one understands non-attainment (non-attachment to anything), one understands the true nature of all dharmas. This non-attainment is the true attainment, the attainment of the guides of all Buddhas. Having spoken these words, he returns to the Tathagata's inconceivable Dharmakaya (Dharma body). At that time, the World Honored One further said to Vajrapani, the Lord of Secrets (the Dharma protector who holds the vajra): 'Good son, listen carefully to the inner mandala (sacred circle). Lord of Secrets, that body-ground (the ground on which the mandala rests) is the self-nature of the Dharmadhatu. Bless it with mantras (sacred sounds) and mudras (hand gestures), and continue to bless it. Because it is pure in its original nature, and protected by the Karma Vajra (the Vajra of action), it can purify all defilements, as well as the faults of ego, person, sentient being, life-span, mind-born (various attachments to 'self'), heretics, and obstacles. The square altar has four gates, with the western gate being accessible. There are boundary paths around it. Within it appears a mind-born eight-petaled great lotus king, sprouting stems, spreading petals, with brilliant colors, upright and beautiful. Within it is the Tathagata, the most honored and unique body in the world, transcending the realms of body, speech, and mind, reaching the heart-mind, and attaining the supreme and delightful fruit. To its east is Ratnaketu (Jewel Banner) Tathagata, to the south is Kusumita-raja (Flower Opening King) Tathagata, to the north is Dundubhisvara (Drum Sound) Tathagata, and to the west is Amitabha (Infinite Light) Tathagata. To the southeast is Samantabhadra (Universal Virtue) Bodhisattva, to the northeast is Avalokitesvara (The one who perceives the sounds of the world) Bodhisattva, to the southwest is Manjusri (Gentle Glory) Bodhisattva, and to the northwest is Maitreya (Loving Kindness) Bodhisattva.'
。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。處於無盡大海。一切地居天等。其數無量而環繞之。
爾時行者。為成三昧耶故。應以意生香華燈明涂香種種肴膳。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 啰字凈諸垢 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
秘密八印品第十四
爾時毗盧遮那世尊。復觀諸大眾會。告執金剛秘密主言。佛子有秘密八印。最為秘密。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。于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。
南么三曼多勃馱喃(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。
南么三曼多勃馱喃(一)鑁嚩(急呼二)莎訶
【現代漢語翻譯】 現代漢語譯本： 一切𧄜（yù）中（指一切宮殿、住所）。佛菩薩之母。六波羅蜜（六種到達彼岸的方法：佈施、持戒、忍辱、精進、禪定、智慧）三昧（專注的狀態）眷屬。以此來莊嚴下列持明（mantra持有者）的諸忿怒眾。持金剛主菩薩（Vajrapani Bodhisattva）作為其莖。處於無盡大海之中。一切地居天等，數量無量，環繞著它。
爾時行者（修行者）。爲了成就三昧耶（誓言），應該用意念所生的香、花、燈明、涂香以及各種肴膳，全部用來供養。優陀那（總結性的偈頌）說：
『真言（mantra）者誠諦，圖畫漫荼羅（mandala，壇城） 自身為大我，啰（ra）字凈諸垢 安住瑜伽座，尋念諸如來（tathagata） 頂授諸弟子，阿（a）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』
秘密八印品第十四
爾時毗盧遮那世尊（Vairocana Buddha）。再次觀察諸大眾會，告訴執金剛秘密主（Vajrapani）說：『佛子，有秘密八印，最為秘密。是聖天之位威神所共同擁有的。以真言道作為標誌。圖畫漫荼羅，如本尊相應。如果依法教，于真言門修菩薩行的諸菩薩，應該這樣瞭解。自身安住于本尊的形象，堅固不動。瞭解本尊之後，如本尊一樣安住，就能獲得悉地（siddhi，成就）。』什麼是八印？就是用智慧三昧手，作成空心合掌，然後散開風輪（中指）和地輪（無名指），如同放出光焰。這是世尊本來的威德生印。它的漫荼羅是三角形，具有光明。它的真言是：
『南么三曼多勃馱喃（namo samanta buddhanam，皈命一切諸佛）㘕𡀩（hūṃ trāḥ）莎訶（svāhā，成就）』
就用這個印，然後彎曲風輪，放在虛空輪（食指）上，如同嚩（va）字形。這是世尊金剛不壞印。它的漫荼羅，如同嚩字相，有金剛光。它的真言是：
『南么三曼多勃馱喃（namo samanta buddhanam，皈命一切諸佛）鑁嚩（vaṃ va）莎訶（svāhā，成就）』
【English Translation】 English version: In all 𧄜 (yù) (referring to all palaces and dwellings). The mother of all Buddhas and Bodhisattvas. The retinue of the Six Paramitas (the six perfections: generosity, discipline, patience, diligence, concentration, and wisdom) and Samadhi (state of concentration). Adorning the wrathful deities of the Vidyadharas (mantra holders) below. Vajrapani Bodhisattva is the stem. Situated in the endless ocean. All the earth-dwelling deities and others, in immeasurable numbers, surround it.
At that time, the practitioner, in order to accomplish the Samaya (vow), should offer all kinds of incense, flowers, lamps, scented ointments, and various delicacies, all created by the mind. The Udana (concluding verse) says:
'The mantra is truthful, the mandala is drawn, The self is the great self, the syllable ra purifies all defilements, Abiding in the yoga seat, contemplating all the Tathagatas (thus-gone ones), Bestowing initiation upon the disciples, the syllable a is the great empty dot, The wise transmit the wonderful flower, scattering it upon oneself, Explaining the inner vision, the place where practitioners revere, Because this is the supreme altar, it should be given the Samaya.'
Chapter Fourteen: The Secret Eight Seals
At that time, Vairocana Buddha, again observing the assembly, said to Vajrapani: 'Buddha-son, there are eight secret seals, the most secret of all. They are shared by the majestic power of the holy deities. The path of mantra is the emblem. Draw the mandala, corresponding to the principal deity. If following the Dharma, those Bodhisattvas who practice the Bodhisattva path through the mantra gate should understand this. One's own body should abide in the form of the principal deity, firm and immovable. Having understood the principal deity, abiding as the principal deity, one can attain Siddhi (accomplishment).' What are the eight seals? They are made with the hands of wisdom and Samadhi, forming a hollow-palmed mudra, and then scattering the wind wheel (middle finger) and earth wheel (ring finger), as if releasing flames. This is the original majestic power-generating seal of the World-Honored One. Its mandala is triangular, possessing light. Its mantra is:
'Namo Samanta Buddhanam (Homage to all Buddhas) hūṃ trāḥ svāhā (accomplishment)'
Using this seal, then bend the wind wheel and place it on the space wheel (index finger), like the shape of the syllable va. This is the indestructible Vajra seal of the World-Honored One. Its mandala is like the shape of the syllable va, possessing Vajra light. Its mantra is:
'Namo Samanta Buddhanam (Homage to all Buddhas) vaṃ va svāhā (accomplishment)'
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。
南么三曼多勃馱喃(一)糝索(二)莎訶
即以此印。屈二地輪。入于掌中。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。
南么三曼多勃馱喃(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。如迦羅舍滿月之形。金剛圍之。彼真言曰。
南么三曼多勃馱喃(一)暗惡(二)莎訶
即以此印。屈其火輪。余相如前。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。
南么三曼多勃馱喃(一)勃馱陀羅尼(上)(二)娑沒㗚(三合)底沫羅馱那羯口*履馱啰也薩鑁(四)薄伽(輕)嚩底(五)阿(去)迦(引)啰嚩底(六)三么曳(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。
南么三曼多勃馱喃(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
【現代漢語翻譯】 現代漢語譯本 再次使用最初的手印，然後散開水輪和火輪，這被稱為蓮華藏印（Padmagarbha-mudra）。它的曼荼羅（mandala）形狀像月輪，用波頭摩華（padma-hua，蓮花）圍繞。它的真言（mantra）是： 南么三曼多勃馱喃（Namas samanta buddhanam，皈命普遍諸佛） 糝索（samsa） 莎訶（svaha） 接著用這個手印，彎曲兩個地輪（prthivi-cakra，地輪指無名指），放入掌中，這是如來萬德莊嚴印。它的曼荼羅（mandala）形狀像半月形，用大空點圍繞。它的真言（mantra）是： 南么三曼多勃馱喃（Namas samanta buddhanam，皈命普遍諸佛） 含鶴（hamh） 莎訶（svaha） 再次用定慧手（禪定之手和智慧之手），做成未開放的蓮花合掌，建立兩個虛空輪（akasa-cakra，虛空輪指中指），稍微彎曲它們，這是如來一切支分生印。它的曼荼羅（mandala）形狀像裝滿月亮的迦羅舍（kalasa，寶瓶），用金剛（vajra，金剛杵）圍繞。它的真言（mantra）是： 南么三曼多勃馱喃（Namas samanta buddhanam，皈命普遍諸佛） 暗惡（am ah） 莎訶（svaha） 接著用這個手印，彎曲火輪（agni-cakra，火輪指拇指），其餘部分和之前一樣，這是世尊陀羅尼印。它的曼荼羅（mandala）形狀像彩虹，遍佈周圍，懸掛金剛幡（vajra-pataka，金剛寶幡）。它的真言（mantra）是： 南么三曼多勃馱喃（Namas samanta buddhanam，皈命普遍諸佛） 勃馱陀羅尼（Buddha-dharani，佛陀陀羅尼） 娑沒㗚（smrti，憶念） 底沫羅馱那羯[口*履]（mati-ratna-dhara-kari，智慧寶藏持有者） 馱啰也薩鑁（dharaya sarvam，持有全部） 薄伽嚩底（bhagavati，薄伽梵） 阿迦啰嚩底（akara-vati，形狀具足者） 三么曳（samaye，誓約） 莎訶（svaha） 再次用虛心合掌，打開散開火輪（agni-cakra，火輪指拇指），地輪（prthivi-cakra，地輪指無名指）和空輪（akasa-cakra，虛空輪指中指）和合相持，這被稱為如來法住印。它的曼荼羅（mandala）形狀像虛空，用雜色圍繞，有兩個空點。它的真言（mantra）是： 南么三曼多勃馱喃（Namas samanta buddhanam，皈命普遍諸佛） 阿吠娜尾泥（avedana-vidhe，無知者） 莎訶（svaha） 和之前一樣虛心合掌，用智慧三昧手（智慧之手和禪定之手）互相加持，然後自己旋轉，這被稱為世尊迅疾持印。它的曼荼羅（mandala）也像...
【English Translation】 English version Again, using the initial mudra, then dispersing the water wheel and fire wheel, this is called the Padmagarbha-mudra (Lotus Treasury Mudra). Its mandala (mandala) is in the shape of a moon wheel, surrounded by padma-hua (lotus flowers). Its mantra (mantra) is: Namas samanta buddhanam (Homage to all Buddhas) samsa svaha Then, using this mudra, bend the two prthivi-cakras (earth wheels, referring to the ring fingers), and place them in the palms. This is the Tathagata's Mudra of Adornment with Myriad Virtues. Its mandala (mandala) is in the shape of a half-moon, surrounded by a large void point. Its mantra (mantra) is: Namas samanta buddhanam (Homage to all Buddhas) hamh svaha Again, using the dhyana (meditation) and prajna (wisdom) hands, form a closed lotus-like joined palm, establish the two akasa-cakras (space wheels, referring to the middle fingers), and slightly bend them. This is the Tathagata's Mudra of the Generation of All Limbs. Its mandala (mandala) is in the shape of a kalasa (treasure vase) filled with the full moon, surrounded by vajra (diamond scepter). Its mantra (mantra) is: Namas samanta buddhanam (Homage to all Buddhas) am ah svaha Then, using this mudra, bend the agni-cakra (fire wheel, referring to the thumbs), with the rest as before. This is the Bhagavan's Dharani Mudra. Its mandala (mandala) is like a rainbow, surrounding it entirely, with hanging vajra-pataka (diamond banners). Its mantra (mantra) is: Namas samanta buddhanam (Homage to all Buddhas) Buddha-dharani (Buddha Dharani) smrti (remembrance) mati-ratna-dhara-kari (wisdom-jewel-holder) dharaya sarvam (holding all) bhagavati (blessed one) akara-vati (possessing form) samaye (vow) svaha Again, with palms joined in emptiness, open and disperse the agni-cakra (fire wheel, referring to the thumbs), the prthivi-cakra (earth wheel, referring to the ring fingers) and the akasa-cakra (space wheel, referring to the middle fingers) are harmoniously held together. This is called the Tathagata's Dharma-Abiding Mudra. Its mandala (mandala) is like the void, surrounded by various colors, with two void points. Its mantra (mantra) is: Namas samanta buddhanam (Homage to all Buddhas) avedana-vidhe (ignorant one) svaha As before, with palms joined in emptiness, mutually bless with the prajna (wisdom) and dhyana (meditation) hands, and then rotate them. This is called the Bhagavan's Swiftly Holding Mudra. Its mandala (mandala) is also like...
虛空。而用青點嚴之。彼真言曰。
南么三曼多勃馱喃(一)摩訶(引)瑜伽(輕)瑜擬(宜以反)寧(上)(二)瑜詣說口*履欠若唎計(四)莎訶
秘密主。是名如來秘密印。最勝秘密。不應輒授與人。除已灌頂。其性調柔。精勤堅固。發殊勝愿。恭敬師長。念恩德者。內外清凈。舍自身命而求法者。
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 愿佛說其量 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
是時薄伽梵毗盧遮那。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 常住于等引 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
【現代漢語翻譯】 現代漢語譯本：虛空。並用青色點來莊嚴它。這個真言是： 南么三曼多勃馱喃(Namo samanta buddhanam)(皈命普遍諸佛) 摩訶(引)(maha)(大) 瑜伽(輕)(yoga) 瑜擬(宜以反)寧(上)(yogini) 瑜詣說口*履 欠若唎計(khamjriki) 莎訶(svaha) 秘密主，這叫做如來秘密印，是最殊勝的秘密，不應該隨便授予他人。除非是已經接受灌頂，性情調柔，精勤堅固，發起殊勝愿，恭敬師長，感念恩德的人，內外清凈，捨棄自身性命而求法的人。 持明禁戒品第十五 這時，金剛手菩薩又用偈頌，請問大日世尊關於持明禁戒，爲了真言門修菩薩行的諸位菩薩的緣故： 『如何成就禁戒？如何安住于尸羅(sila)(戒)？如何隨所安住，修行遠離各種執著？修行幾個月，禁戒才能終了？安住於何種法教，才能知道它的威德？離開時間、方位、作業，以及法與非法等，如何才能迅速成就？愿佛陀說出它的量度。先佛所宣說的，令我得以成就悉地(siddhi)(成就)。我問一切智者，正覺兩足尊(佛的尊稱)，爲了未來眾生，仁中尊請您證知。』 這時，薄伽梵(Bhagavan)毗盧遮那佛(Vairocana)(光明遍照)爲了哀憫眾生，而說了偈頌： 『善哉，勤奮勇猛的修行者，大德持金剛者，你所說的殊勝戒律，是過去諸佛所開示演說的。緣于明咒所生起的戒律，安住于戒律如同安住于正覺。爲了令你成就悉地(siddhi)(成就)，爲了利益世間眾生。等起自真實，不生疑慮之心，常安住于等引(samadhi)(三昧)，修行戒律應當終了。菩提心以及法，以及修學業果，和合為一相，遠離各種造作。具足戒律如同佛智，不同於此就不是具足戒律。得到諸法自在，通達利益眾生。常修無著行，平等對待一切。』
【English Translation】 English version: The void. And adorn it with blue dots. This mantra is: Namo samanta buddhanam (Taking refuge in all Buddhas universally) Maha (Great) Yoga Yogini Yogishvari Khamjriki Svaha. Secret Lord, this is called the Tathagata's Secret Seal, the most supreme secret, and should not be casually given to others. Except for those who have received initiation, are gentle in nature, diligent and steadfast, have made supreme vows, respect teachers, are grateful for kindness, are pure inside and out, and are willing to give up their own lives to seek the Dharma. Chapter Fifteen: The Section on Vidyadhara Precepts At that time, Vajrapani (Diamond Hand) Bodhisattva again asked the World Honored One Mahavairocana (Great Sun Buddha) with verses about the Vidyadhara (mantra-holder) precepts, for the sake of all Bodhisattvas who cultivate the Bodhisattva path in the Mantra Vehicle: 『How are precepts accomplished? How does one abide in Sila (morality)? How does one, according to where one abides, cultivate and be free from all attachments? How many months of cultivation does it take for the precepts to be completed? Abiding in what Dharma teaching does one know its power? Separating from time, direction, action, and what is Dharma and non-Dharma, how can one quickly achieve accomplishment? May the Buddha speak of its measure. What the Buddhas of the past have declared, so that I may attain Siddhi (accomplishment). I ask the All-Knowing One, the Perfectly Enlightened Two-Legged Honored One (an epithet for the Buddha), for the sake of future beings, may the Honored One among humans know and bear witness.』 At that time, the Bhagavan (Blessed One) Vairocana (The Illuminator), out of compassion for sentient beings, spoke in verses: 『Well done, diligent and courageous practitioner, great virtuous Vajra-holder, the supreme precepts you speak of are those expounded by the Buddhas of the past. The precepts that arise from the clarity of mantras, abiding in the precepts is like abiding in perfect enlightenment. In order to enable you to achieve Siddhi (accomplishment), for the benefit of the world. The arising is from one's own truthfulness, without giving rise to doubts, constantly abiding in Samadhi (concentration), the cultivation of precepts should be completed. The Bodhicitta (mind of enlightenment) and the Dharma, and the results of cultivation and karma, are combined into one aspect, far from all fabrications. Possessing precepts is like the wisdom of the Buddha, different from this is not possessing precepts. Attaining freedom in all Dharmas, thoroughly understanding how to benefit sentient beings. Constantly cultivate the practice of non-attachment, treating all equally.』
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 而服醇凈水 次於第三月 勝妙火輪觀 啖不求之食 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 依住于瑜伽 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 亦舍利非利 梵釋等天眾 摩睺毗舍遮 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 隨所愿成果 常當於自他 悲愍而救護
阿阇梨真實智品第十六
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
【現代漢語翻譯】 現代漢語譯本 礫石眾寶：指各種珍貴的寶石和寶物。 乃至滿落叉（Mandala）：指達到曼荼羅的境界。 所說真言教：所傳授的真言教法。 畢於時月等：在特定的時間和月份完成。 禁戒量終竟：持戒的期限結束。 最初金輪觀：最初修習金輪觀想。 住大因陀羅（Indra）：安住于偉大的因陀羅天。 當結金剛印：應當結金剛手印。 飲乳以資身：飲用乳汁來滋養身體。 行者一月滿：修行者一個月期滿。 能調出入息：能夠調理呼吸。 次於第二月：接下來在第二個月。 嚴正水輪中：在莊嚴的水輪之中。 應以蓮華印：應當結蓮花手印。 而服醇凈水：飲用純凈的水。 次於第三月：接下來在第三個月。 勝妙火輪觀：殊勝美妙的火輪觀想。 啖不求之食：食用不刻意追求的食物。 即以大慧力：即以大智慧的力量。 燒滅一切罪：燒燬一切罪業。 而生身意語：從而凈化身、意、語。 第四月風輪：第四個月修習風輪。 行者常服風：修行者經常服氣。 結轉法輪印：結轉法輪印。 攝心以持誦：收攝心神來持誦真言。 金剛水輪觀：金剛水輪觀想。 依住于瑜伽（Yoga）：依靠並安住于瑜伽。 是為第五月：這是第五個月。 遠離得非得：遠離得與失的執著。 行者無所著：修行者沒有任何執著。 等同三菩提（Bodhi）：等同於證得菩提。 和合風火輪：調和風輪和火輪。 出過眾過患：超越各種過患。 復一月持誦：再用一個月的時間持誦。 亦舍利非利：也捨棄利益和非利益。 梵釋等天眾：梵天、帝釋天等天眾。 摩睺毗舍遮（Mahoraga, Pisaca）：摩睺羅伽、毗舍遮等。 遠住而敬禮：遠遠地居住並恭敬禮拜。 一切為守護：一切都爲了守護修行者。 皆悉奉教命：都奉行教命。 彼常得如是：他們常常得到這樣的待遇。 人天藥叉神（Yaksa）：人、天、藥叉等神。 持明諸靈仙：持明咒的各位靈仙。 翊侍其左右：在修行者的左右侍奉。 隨所命當作：隨修行者的命令而行動。 不善為障者：那些作惡障礙修行的人。 羅剎七母等（Rakshasa）：羅剎、七母等。 見持真言者：見到持誦真言的人。 恭敬而遠之：恭敬地遠離他們。 見是處光明：見到這個地方光明。 馳散如猛火：像遇到猛火一樣逃散。 隨所住法教：隨所居住的法教。 皆依明禁故：都依靠明咒的禁制。 等正覺真子：等正覺的真子。 一切得自在：一切都得到自在。 調伏難降者：調伏難以調伏的人。 如大執金剛：如同偉大的執金剛神。 饒益諸群生：饒益一切眾生。 同於觀世音（Avalokitesvara）：等同於觀世音菩薩。 經逾六月已：經過六個月以後。 隨所愿成果：隨所願望都能成就。 常當於自他：常常應當對自他。 悲愍而救護：以悲憫之心救護。 阿阇梨真實智品第十六：第十六品，阿阇梨的真實智慧。 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：當時，持金剛者再次請問大日世尊關於各種曼荼羅真言的精髓，並以偈頌的形式說道： 云何為一切，真言實語心：什麼是所有真言的真實心要？
【English Translation】 English version Gravel, various treasures: Refers to various precious gems and treasures. Even reaching Mandala: Refers to reaching the state of Mandala. The teachings of the mantras spoken: The mantra teachings that are transmitted. Completed in specific times and months: Completed in specific times and months. The end of the duration of precepts: The end of the period of upholding precepts. The initial contemplation of the Golden Wheel: The initial practice of contemplating the Golden Wheel. Dwelling in great Indra: Abiding in the great Indra. Should form the Vajra mudra: Should form the Vajra hand seal. Nourishing the body with milk: Drinking milk to nourish the body. The practitioner completes one month: The practitioner completes one month. Able to regulate the breath: Able to regulate the breath. Next, in the second month: Next, in the second month. In the solemn Water Wheel: In the solemn Water Wheel. Should use the Lotus mudra: Should form the Lotus hand seal. And consume pure water: And consume pure water. Next, in the third month: Next, in the third month. The sublime Fire Wheel contemplation: The sublime and wonderful Fire Wheel contemplation. Eating food that is not sought: Eating food that is not deliberately sought. Then, with the power of great wisdom: Then, with the power of great wisdom. Burning away all sins: Burning away all sins. And purifying body, speech, and mind: And purifying body, speech, and mind. The Wind Wheel in the fourth month: Practicing the Wind Wheel in the fourth month. The practitioner constantly consumes wind: The practitioner constantly consumes air. Forming the Turning the Dharma Wheel mudra: Forming the Turning the Dharma Wheel mudra. Concentrating the mind to recite: Concentrating the mind to recite mantras. The Vajra Water Wheel contemplation: The Vajra Water Wheel contemplation. Relying and abiding in Yoga: Relying and abiding in Yoga. This is the fifth month: This is the fifth month. Away from gain and loss: Away from attachment to gain and loss. The practitioner is without attachment: The practitioner has no attachment. Equal to attaining Bodhi: Equal to attaining Bodhi. Harmonizing the Wind and Fire Wheels: Harmonizing the Wind and Fire Wheels. Transcending all faults: Transcending all faults. Reciting for another month: Spending another month reciting. Also abandoning benefit and non-benefit: Also abandoning benefit and non-benefit. Brahma, Indra, and other celestial beings: Brahma, Indra, and other celestial beings. Mahoraga, Pisaca: Mahoraga, Pisaca, etc. Dwelling far away and paying homage: Dwelling far away and paying homage. Everything is for protection: Everything is for protecting the practitioner. All follow the teachings: All follow the teachings. They always receive such treatment: They always receive such treatment. Humans, gods, Yakshas: Humans, gods, Yakshas, etc. The Vidyadharas and spiritual immortals: The Vidyadharas and spiritual immortals. Attending to their left and right: Attending to the practitioner's left and right. Acting according to their commands: Acting according to the practitioner's commands. Those who cause harm and obstruct: Those who cause harm and obstruct the practice. Rakshasas, Seven Mothers, etc.: Rakshasas, Seven Mothers, etc. Seeing those who hold mantras: Seeing those who hold mantras. Respectfully staying away from them: Respectfully staying away from them. Seeing the light in this place: Seeing the light in this place. Scattering like fierce fire: Scattering like encountering fierce fire. Following the Dharma teachings where they dwell: Following the Dharma teachings where they dwell. All rely on the prohibitions of the bright mantras: All rely on the prohibitions of the bright mantras. The true sons of perfect enlightenment: The true sons of perfect enlightenment. All attain freedom: All attain freedom. Subduing the difficult to subdue: Subduing those who are difficult to subdue. Like the great Vajrapani: Like the great Vajrapani. Benefiting all sentient beings: Benefiting all sentient beings. Equal to Avalokitesvara: Equal to Avalokitesvara. After passing six months: After passing six months. Achieving results according to wishes: Achieving results according to wishes. Always be compassionate and protect: Always be compassionate and protect. Chapter 16: The Real Wisdom of the Acharya At that time, the Vajra-holder again asked the World Honored One Mahavairocana about the essence of the mantras of the various mandalas, and spoke in verse: What is the true heart of all mantras?
云何而解了 說名阿阇梨 爾時薄伽梵 大毗盧遮那 慰喻金剛手 善哉摩訶薩 令彼心歡喜 復告如是言 解秘中最秘 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 秘密主何等 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 今說所分佈 佛子一心聽 以心而作心 余以布支分 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 說為阿阇梨 是即為如來 亦即名為佛 菩薩及梵天 毗紐摩醯羅 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 吉祥持秘密 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 娑字在唇下 是
【現代漢語翻譯】 現代漢語譯本 如何才能理解並被稱為『阿阇梨』（Acharya，導師）呢？ 那時，薄伽梵（Bhagavan，世尊）大毗盧遮那（Vairocana，光明遍照） 安慰金剛手（Vajrapani，執金剛菩薩），說道：『善哉，摩訶薩（Mahasattva，大菩薩）！』 令他心生歡喜，又這樣告訴他： 『在秘密之中最為秘密的，是真言（mantra）的智慧和大心（bodhicitta，菩提心）。 現在我為你宣說，你應當一心諦聽。 所謂的『阿』字，是一切真言的心。 從這個字遍流出無量諸真言。 一切戲論止息，能生巧妙智慧。 秘密主（Guhyapati，金剛手菩薩），什麼是一切真語（satya-vacana）的心呢？ 佛（Buddha）兩足尊（Dvipadottama，人中之尊）說，『阿』字名為種子（bija）。 因此，一切都這樣安住在諸支分（肢體）上。 如相應地分佈后，依法都普遍授予。 由於那個本初字（Adya-aksara），遍在增加字（Vardhana-aksara）中。 眾字以此構成聲音，支體由此而生。 因此，這個字遍一切處，身體生出種種功德。 現在說所分佈的位置，佛子（Buddhaputra，佛之子）一心聽。 以心而作心，其餘用以分佈支分。 一切都這樣去做，就等同於我的身體。 安住在瑜伽（yoga）座上，尋念諸如來（Tathagata）。 若對於此教法，理解這種廣大的智慧， 正覺（samyak-sambuddha）的大功德，就說為阿阇梨。 這就是如來，也就是佛。 菩薩（Bodhisattva）及梵天（Brahma），毗紐（Vishnu）和摩醯羅（Mahesvara，濕婆神）， 日月天（Surya-deva, Chandra-deva）和水天（Varuna），帝釋（Indra）和世間主（Lokapati）， 黑夜（ratri）和焰摩（Yama，閻摩），等等，地神（Prithvi）與妙音（Sarasvati）， 梵志（Brahmin）及常浴者，也名為梵行者（Brahmacari）。 漏盡比丘眾（Arhat），吉祥持秘密者， 一切智見者（Sarvajna），法自在財富者， 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（Vajra-mudra）。 所有諸字輪，若在於支分， 當知住在眉間，『𤙖』字金剛句。 『娑』字在唇下，是……
【English Translation】 English version How does one understand and become known as an 'Acharya' (teacher)? At that time, the Bhagavan (Blessed One), the great Vairocana (the Illuminator), comforted Vajrapani (the Holder of the Vajra), saying, 'Well done, Mahasattva (Great Being)!' Making him rejoice in his heart, he further said: 'Among the most secret of secrets is the wisdom of mantra and the great mind (bodhicitta). Now I will declare it to you; you should listen attentively with one mind. The so-called letter 'A' is the heart of all mantras. From this letter, countless mantras flow forth. All frivolous talk ceases, and skillful wisdom arises. Lord of Secrets (Guhyapati, Vajrapani), what is the heart of all true speech (satya-vacana)?' The Buddha (Enlightened One), the best of bipeds (Dvipadottama), said that the letter 'A' is called the seed (bija). Therefore, everything thus abides in the limbs. Having distributed them accordingly, they are all universally bestowed according to the Dharma. Because of that primordial letter (Adya-aksara), it pervades the augmenting letters (Vardhana-aksara). The multitude of letters thus forms sound, and the limbs arise from this. Therefore, this letter pervades everything, and the body generates various merits. Now I will speak of the distributed locations; the Buddha's child (Buddhaputra) should listen with one mind. With the mind, make the mind; use the rest to distribute the limbs. Do everything in this way, and it will be the same as my body. Abiding in the yoga seat, contemplate the Tathagatas (Thus Gone Ones). If one understands this vast wisdom in this teaching, the great merit of perfect enlightenment (samyak-sambuddha) is said to be the Acharya. This is the Tathagata; this is also called the Buddha. Bodhisattvas (Enlightenment Beings) and Brahma (the Creator), Vishnu and Mahesvara (Shiva), the Sun and Moon Gods (Surya-deva, Chandra-deva) and Varuna (the Water God), Indra (King of Gods) and the Lords of the World (Lokapati), Night (ratri) and Yama (the Lord of Death), and so on, Prithvi (the Earth Goddess) and Sarasvati (the Goddess of Speech), Brahmins and those who constantly bathe, also called Brahmacaris (those who practice chastity). Arhats (liberated monks), auspicious secret holders, the all-knowing seers (Sarvajna), those with the wealth of freedom in the Dharma, If one abides in the bodhicitta, and with the nature of sound wisdom, not attached to all dharmas, it is said to pervade everything. That is the speaker of truth, the holder of auspicious mantras, the king of true speech, the holder of the Vajra mudra (diamond seal). All the wheels of letters, if they are on the limbs, know that they abide between the eyebrows, the Vajra phrase of the letter 'Hum'. The letter 'Sa' is below the lips, it is...
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 啰字名為火 𤙖字名忿怒 佉字同虛空 所謂極空點 知此最真實 說名阿阇梨 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。
複次秘密主 諸佛所宣說 安布諸字門 佛子一心聽 迦字在嚥下 佉字在腭上 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 馱字名為脅 波字以為背 頗字應知胸 么字為二肘 婆字次臂下 莽字住於心 耶字陰藏相 啰字名為眼 𡆗字為廣額 縊伊在二眥 塢烏為二唇 翳藹為二耳 污奧為二頰 暗字菩提句 惡字般涅槃 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
大毗盧遮那成佛神變加持經卷第五 大正藏第 18 冊 No. 0848 大毗盧遮那成佛神變加持經
大毗盧遮那成佛神變加持經卷第六
大唐
【現代漢語翻譯】 現代漢語譯本 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（A）字第一命，嚩（Va）字名為水，啰（Ra）字名為火，𤙖（Hum）字名忿怒，佉（Kha）字同虛空，所謂極空點。 知此最真實，說名阿阇梨（Acharya，導師），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（Vajrapani，金剛手菩薩）言： 『複次，秘密主（Guhyapathi，秘密主，指金剛手菩薩），諸佛所宣說，安布諸字門，佛子一心聽。 迦（Ka）字在嚥下，佉（Kha）字在腭上，誐（Ga）字以為頸，伽（Gha）字在喉中，遮（Ca）字為舌根，車（Cha）字在舌中，若（Ja）字為舌端，社（Jha）字舌生處。 吒（Ta）字以為脛，咤（Tha）字應知髀，拏（Na）字說為腰，荼（Da）字以安坐，多（Ta）字最後分，他（Tha）字應知腹，娜（Na）字為二手，馱（Dha）字名為脅。 波（Pa）字以為背，頗（Pha）字應知胸，么（Ma）字為二肘，婆（Bha）字次臂下，莽（Ma）字住於心，耶（Ya）字陰藏相，啰（Ra）字名為眼，𡆗（La）字為廣額。 縊伊（I）在二眥，塢烏（U）為二唇，翳藹（E）為二耳，污奧（O）為二頰，暗（Am）字菩提句，惡（Ah）字般涅槃（Parinirvana，圓寂）。 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（Sarvajna，一切智者）。』 《大毗盧遮那成佛神變加持經》卷第五 《大毗盧遮那成佛神變加持經》卷第六 大唐
【English Translation】 English version Verse on the Lotus Syllable I am in the state of one mind, free in all places, pervading all kinds of sentient and non-sentient beings. The syllable A (阿) is the first life, the syllable Va (嚩) is called water, the syllable Ra (啰) is called fire, the syllable Hum (𤙖) is called wrath, the syllable Kha (佉) is like space, the so-called ultimate point of emptiness. Knowing this is the ultimate truth, one is called an Acharya (阿阇梨, teacher). Therefore, one should possess skillful means, understand what the Buddha said, and constantly practice diligently to attain the immortal verse. Chapter Seventeen: Arrangement of Syllables At that time, the World Honored One again said to Vajrapani (金剛手, the Bodhisattva Vajrapani): 'Furthermore, Secret Lord (Guhyapathi, Secret Lord, referring to Vajrapani), listen attentively, O son of Buddha, to the arrangement of the syllable gates proclaimed by all the Buddhas. The syllable Ka (迦) is at the base of the throat, the syllable Kha (佉) is on the palate, the syllable Ga (誐) is the neck, the syllable Gha (伽) is in the throat, the syllable Ca (遮) is the root of the tongue, the syllable Cha (車) is in the middle of the tongue, the syllable Ja (若) is the tip of the tongue, the syllable Jha (社) is the place where the tongue originates. The syllable Ta (吒) is the shin, the syllable Tha (咤) should be known as the thigh, the syllable Na (拏) is said to be the waist, the syllable Da (荼) is for sitting, the syllable Ta (多) is the last part, the syllable Tha (他) should be known as the abdomen, the syllable Na (娜) is the two hands, the syllable Dha (馱) is called the ribs. The syllable Pa (波) is the back, the syllable Pha (頗) should be known as the chest, the syllable Ma (么) is the two elbows, the syllable Bha (婆) is next to the armpits, the syllable Ma (莽) dwells in the heart, the syllable Ya (耶) is the secret of the genitals, the syllable Ra (啰) is called the eye, the syllable La (𡆗) is the broad forehead. I (縊伊) is in the two canthi, U (塢烏) is the two lips, E (翳藹) is the two ears, O (污奧) is the two cheeks, the syllable Am (暗) is the phrase of Bodhi, the syllable Ah (惡) is Parinirvana (般涅槃, complete Nirvana). Knowing this is all dharmas, the practitioner attains perfect enlightenment, the wealth of all wisdom is always in their heart, the world calls them all-knowing, this is called Sarvajna (薩婆若, the all-knowing one).' 《Mahavairocana Sutra》 Volume 5 《Mahavairocana Sutra》 Volume 6 Great Tang Dynasty
天竺三藏善無畏共沙門一行譯
受方便學處品第十八
爾時執金剛秘密主。白佛言。世尊愿說諸菩薩摩訶薩等。具智慧方便。所修學句。令歸依者。于諸菩薩摩訶薩。無有二意。離疑惑心。于生死流轉中。常不可壞。如是說已。毗盧遮那世尊。以如來眼。觀一切法界。告執金剛秘密主言。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。秘密主。菩薩持不奪生命戒所不應為。持不與取。及欲邪行。虛誑語。粗惡語。兩舌語。無義語戒。貪慾。瞋恚。邪見等。皆不應作。秘密主如是所修學句。菩薩隨所修學。則與正覺世尊。及諸菩薩。同行。應如是學。
爾時執金剛秘密主。白佛言。世尊薄伽梵。于聲聞乘。亦說如是。十善業道。世間人民及諸外道。亦於十善業道。常愿修行。世尊彼有何差別。云何種種殊異。如是說已。佛告執金剛秘密主言。善哉善哉秘密主。汝復善哉。能問如來如是義。秘密主應當諦聽吾今演說差別道一道法門。秘密主。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。是故秘密主。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。秘密主。彼諸菩薩。盡形壽。持不奪生命戒。應舍刀杖。離殺害意。護他壽命。猶如己身。有餘方便。于諸眾生類中。隨其事業。為解脫彼惡業報故。有所施作。非怨害心。
複次秘密主。菩薩持不與取戒。若他所攝諸受用物。不起觸取之心。況復余物不與而取。有餘方便。見諸眾生慳吝積聚不修施福。隨其像類。害彼慳故。離於自他。為彼行施。因贊時施。獲妙色等。秘密主。若菩薩發起貪心。而觸取之。是菩薩。退菩提分。越無為毗奈耶法。
複次秘密主。菩薩持不邪淫戒。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。
複次秘密主。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。秘密主。是名菩薩住于最上大乘。若妄語者。越失佛菩提法。是故秘密主於此法門。應如是知。舍離不真實語。
複次秘密主。菩薩受持不粗惡罵戒。應當以柔軟心語。隨類言辭。攝受諸眾生等。何以故。秘密主。菩提薩埵初行。利樂眾生。或余菩薩見住惡趣因者。為折伏之。而現粗語。
複次秘密主。菩薩受持不兩舌語戒。離間隙語。離惱害
【現代漢語翻譯】 現代漢語譯本 修學。
爾時世尊（Bhagavan，佛）。復以大慈悲眼。觀諸眾生界。告金剛手菩薩（Vajrapani Bodhisattva）言：『秘密主（Guhyapati）。彼諸菩薩。盡形壽。持不奪生命戒。應舍刀杖。離殺害意。護他壽命。猶如己身。有餘方便。于諸眾生類中。隨其事業。為解脫彼惡業報故。有所施作。非怨害心。』
『複次秘密主。菩薩持不與取戒。若他所攝諸受用物。不起觸取之心。況復余物不與而取。有餘方便。見諸眾生慳吝積聚不修施福。隨其像類。害彼慳故。離於自他。為彼行施。因贊時施。獲妙色等。秘密主。若菩薩發起貪心。而觸取之。是菩薩。退菩提分。越無為毗奈耶法。』
『複次秘密主。菩薩持不邪淫戒。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。』
『複次秘密主。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。秘密主。是名菩薩住于最上大乘。若妄語者。越失佛菩提法。是故秘密主於此法門。應如是知。舍離不真實語。』
『複次秘密主。菩薩受持不粗惡罵戒。應當以柔軟心語。隨類言辭。攝受諸眾生等。何以故。秘密主。菩提薩埵（Bodhisattva）初行。利樂眾生。或余菩薩見住惡趣因者。為折伏之。而現粗語。』
『複次秘密主。菩薩受持不兩舌語戒。離間隙語。離惱害』
【English Translation】 English version The Practice.
At that time, the World Honored One (Bhagavan). again observed all realms of sentient beings with great compassion. He spoke to Vajrapani Bodhisattva, saying: 'Secret Lord (Guhyapati), those Bodhisattvas, for the duration of their lives, uphold the precept of not taking life. They should abandon knives and weapons, forsake the intention to kill, and protect the lives of others as if they were their own. With expedient means, among all kinds of sentient beings, according to their actions, they should act to liberate them from the retribution of evil karma, without resentment or harm.'
'Furthermore, Secret Lord, Bodhisattvas uphold the precept of not taking what is not given. They do not give rise to the thought of touching or taking possessions belonging to others. How much less would they take what is not given. With expedient means, seeing sentient beings being stingy, accumulating wealth, and not cultivating the blessings of giving, according to their kind, they harm their stinginess. Separating from themselves and others, they perform giving for them. By praising timely giving, they obtain wonderful forms and so on. Secret Lord, if a Bodhisattva gives rise to greed and touches and takes something, that Bodhisattva regresses from the factors of enlightenment and transgresses the unconditioned Vinaya Dharma.'
'Furthermore, Secret Lord, Bodhisattvas uphold the precept of not engaging in sexual misconduct. Regarding those protected by others, such as one's own wife, one's own clan, or those marked and protected, they do not give rise to greedy thoughts. How much less would they engage in non-dharmic, two-body unions. With expedient means, according to what is appropriate, they gather and protect sentient beings.'
'Furthermore, Secret Lord, Bodhisattvas, for the duration of their lives, uphold the precept of not lying. Even for the sake of survival, they should not lie, as that would be deceiving all Buddhas and Bodhi. Secret Lord, this is called a Bodhisattva abiding in the supreme Mahayana. If one lies, one transgresses and loses the Dharma of Buddha's Bodhi. Therefore, Secret Lord, one should know this Dharma in this way and abandon untrue speech.'
'Furthermore, Secret Lord, Bodhisattvas uphold the precept of not using coarse or abusive language. They should speak with gentle words, using language appropriate to each kind, to gather and receive all sentient beings. Why is this? Secret Lord, Bodhisattvas initially practice benefiting and bringing joy to sentient beings. Or, if other Bodhisattvas see those who are dwelling in the causes of evil destinies, they may use coarse language to subdue them.'
'Furthermore, Secret Lord, Bodhisattvas uphold the precept of not engaging in divisive speech, avoiding speech that causes discord and harm.'
語。犯者。非名菩薩。不于眾生起離坼之心。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。
複次秘密主。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。發歡喜心凈耳根道。何以故。菩薩。有差別語故。或余菩薩。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。
複次秘密主。菩薩應當持不貪戒。于彼受用他物中。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。又秘密主。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。
複次秘密主。菩薩應當持不瞋戒。遍一切處常修安忍。不著瞋喜。于怨及親。其心平等而轉。何以故。非菩提薩埵而懷惡意。所以者何。以菩薩本性清凈故。是故秘密主。菩薩應持不瞋恚戒。
複次秘密主。菩薩應當舍離邪見。行於正見。怖畏他世。無害無曲無諂。其心端直。于佛法僧。心得決定。是故秘密主。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。是故秘密主。下至戲笑。亦當不起邪見因緣。
爾時執金剛秘密主。白佛言。世
【現代漢語翻譯】 現代漢語譯本：如果違犯了這條戒律，就不能稱之為菩薩。菩薩不會對眾生生起離間和傷害之心，而是採取不同的方便法門。如果眾生對他們所見的事物產生執著，菩薩會用類似於他們所執著的事物的言語，說一些離間他們執著的言語，使他們安住于唯一的道路上，也就是一切智智道（Sarvajnajnana-marga，通往一切智慧的道路）。 其次，秘密主（Guhyapathi，金剛手菩薩的別名），菩薩持守不綺語戒，運用適合不同種類眾生的言辭，在適當的時機和場合，說出有意義和利益的話語，使一切眾生生起歡喜心，清凈他們的耳根。為什麼呢？因為菩薩善於運用差別之語。或者，有些菩薩以戲笑作為開端，引發眾生的慾望和快樂，使他們安住于佛法。即使說了沒有實際意義的話，這樣的菩薩也不會執著于生死的流轉。 其次，秘密主，菩薩應當持守不貪戒，對於受用他人的物品，不起染污的念頭。為什麼呢？因為菩薩心中沒有執著。如果菩薩心中有染污的念頭，那麼他對於通往一切智慧的門徑，就會無力而墮入歧途。還有，秘密主，菩薩應當發起歡喜心，生起這樣的念頭：我所應該做的事情，讓它自然而然地發生，這是非常好的。要經常自我慶幸和安慰，不要讓那些眾生損失他們的資財。 其次，秘密主，菩薩應當持守不嗔戒，在任何地方都要修習安忍，不執著于嗔恨和喜悅，對於怨敵和親人，都以平等的心對待。為什麼呢？因為菩提薩埵（Bodhisattva，立志成佛的修行者）不會懷有惡意。這是為什麼呢？因為菩薩的本性是清凈的。所以，秘密主，菩薩應當持守不嗔恚戒。 其次，秘密主，菩薩應當舍離邪見，奉行正見，畏懼來世的果報，不作任何傷害他人的事情，不虛偽，不諂媚，心地正直，對於佛、法、僧三寶，內心堅定不移。所以，秘密主，邪見是最大的過失，能夠斷絕菩薩的一切善根，是一切不善法的根源。因此，秘密主，即使是開玩笑，也不應當種下邪見的因緣。 這時，執金剛秘密主（Vajrapani Guhyapathi，金剛手秘密主）對佛說，世尊
【English Translation】 English version: One who violates this, is not called a Bodhisattva. They do not generate a mind of separation and harm towards beings, but employ different skillful means. If beings develop attachment to what they see, the Bodhisattva uses speech similar to what they are attached to, speaking words that separate them from their attachments, causing them to abide in the one path, which is the path of all-knowing wisdom (Sarvajnajnana-marga, the path to all wisdom). Furthermore, Guhyapathi (another name for Vajrapani Bodhisattva, meaning 'Lord of Secrets'), a Bodhisattva upholds the precept of not engaging in frivolous speech, using language appropriate to different kinds of beings, at the right time and place, bringing forth meaning and benefit, causing all beings to generate joyful minds and purify their ear faculties. Why is this? Because the Bodhisattva is skilled in using differentiated speech. Or, some Bodhisattvas use humor as a starting point, arousing beings' desires and pleasures, causing them to abide in the Buddha-dharma. Even if they utter words that have no real meaning, such Bodhisattvas are not attached to the cycle of birth and death. Furthermore, Guhyapathi, a Bodhisattva should uphold the precept of not being greedy, not generating defiled thoughts towards the enjoyment of others' possessions. Why is this? Because there is no attachment in the Bodhisattva's mind. If a Bodhisattva has defiled thoughts in their mind, then they will be powerless towards the gateway to all wisdom and fall into a wrong path. Also, Guhyapathi, a Bodhisattva should generate joy, giving rise to such thoughts: 'What I should do, let it happen naturally, this is very good.' They should frequently congratulate and comfort themselves, not allowing those beings to lose their resources. Furthermore, Guhyapathi, a Bodhisattva should uphold the precept of not being angry, constantly cultivating patience everywhere, not being attached to anger and joy, treating enemies and loved ones with an equal mind. Why is this? Because a Bodhisattva (Bodhisattva, a practitioner who aspires to become a Buddha) does not harbor malicious intentions. Why is that? Because the nature of a Bodhisattva is pure. Therefore, Guhyapathi, a Bodhisattva should uphold the precept of not being angry. Furthermore, Guhyapathi, a Bodhisattva should abandon wrong views, practice right views, fear the consequences of the next life, not do anything that harms others, not be false, not be flattering, be upright in their heart, and have a firm and unwavering mind towards the Buddha, Dharma, and Sangha. Therefore, Guhyapathi, wrong view is the greatest fault, capable of severing all the Bodhisattva's roots of goodness, and is the mother of all unwholesome dharmas. Therefore, Guhyapathi, even in jest, one should not plant the causes and conditions for wrong views. At that time, Vajrapani Guhyapathi (Vajrapani Guhyapathi, the secret lord who holds the vajra) said to the Buddha, 'World Honored One'
尊愿說十善道戒。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。善哉善哉秘密主。汝當諦聽善思念之。吾今演說菩薩毗尼決定善巧。秘密主。應知菩薩有二種。云何為二。所謂在家出家。秘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。舍離菩提心。慳吝。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 亦說余學處 離於方便智 當知大勤勇 誘進諸聲聞
說百字生品第十九
爾時毗盧遮那世尊。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
【現代漢語翻譯】 現代漢語譯本：尊者請您宣說十善道戒，斷除一切惡的根源。請問菩薩如何才能在擁有王位、自在地處於宮殿之中，被父母、妻子、眷屬圍繞，享受天界的妙樂時，而不產生過失呢？』說完這些，佛告訴執金剛神：『很好，很好，秘密主。你應當仔細聽，好好思考。我現在為你演說菩薩的戒律，決定性的善巧方便。秘密主，你應該知道菩薩有兩種，哪兩種呢？就是在家的和出家的。秘密主，那些在家的菩薩受持五戒，擁有自在的權勢地位，用種種方便法門順應時勢和地方，自在地攝受眾生，追求一切智慧。也就是說，他們具足方便，在表演技藝、舞蹈、戲曲、天神祭祀等各種場合，隨順這些方便，用四攝法來攝取眾生，使他們都立志追求阿耨多羅三藐三菩提（無上正等正覺）。包括持守不殺生戒、不偷盜戒、不妄語戒、不邪淫戒、不邪見戒等等。這被稱為在家菩薩的五戒。菩薩受持如上所說的善戒，應當具有真實的信心，努力修行學習，順應過去諸佛的學習之處，安住于有為戒之中，具足智慧和方便，才能達到如來無上吉祥的無為戒蘊。有四種根本罪，即使爲了活命的因緣，也不應該觸犯。哪四種呢？就是誹謗諸法，捨棄菩提心，慳吝，惱害眾生。為什麼呢？因為這些行為的性質是染污的，不是持守菩薩戒的行為。為什麼這樣說呢？ 過去諸正覺（過去所有的佛） 及與未來世（以及未來世的佛） 現在仁中尊（現在人中的至尊） 具足智方便（具足智慧和方便） 修行無上覺（修行無上的覺悟） 得無漏悉地（獲得無漏的成就） 亦說余學處（也宣說其他的學處） 離於方便智（遠離方便和智慧） 當知大勤勇（應當知道大精進） 誘進諸聲聞（引導諸位聲聞）
說百字生品第十九
這時，毗盧遮那世尊（Vairocana），觀察諸大會眾，宣說不空教法，隨順眾生的喜好和慾望，成就一切真言的自在。他是真言之王，真言的導師，具有大威德，安住在三三昧耶（Samaya，誓願），圓滿三法，因此以美妙的...
【English Translation】 English version: Venerable one, please explain the ten virtuous paths of action, which cut off the roots of all evil. How can a Bodhisattva, who possesses a kingdom, dwells freely in a palace, is surrounded by parents, wife, and relatives, and enjoys the wonderful pleasures of the heavens, not generate faults? After saying this, the Buddha told Vajrapani (the holder of the vajra): 'Excellent, excellent, Secret Lord. You should listen carefully and contemplate well. I will now explain the Bodhisattva's precepts, the decisive skillful means. Secret Lord, you should know that there are two types of Bodhisattvas. What are the two? They are the householder and the renunciant. Secret Lord, those householder Bodhisattvas uphold the five precepts, possess free power and status, and use various skillful means to accord with the times and places, freely gathering beings, pursuing all wisdom. That is to say, they are equipped with skillful means, in various occasions such as performing arts, dance, drama, and deity worship, according to these skillful means, they use the four means of gathering to gather beings, causing them all to aspire to Anuttara-samyak-sambodhi (unsurpassed complete and perfect enlightenment). This includes upholding the precepts of not killing, not stealing, not lying, not engaging in sexual misconduct, and not holding wrong views. This is called the five precepts of the householder Bodhisattva. Bodhisattvas who uphold the good precepts as described above should have true faith, diligently practice and learn, accord with the learning places of the Buddhas of the past, abide in conditioned precepts, be equipped with wisdom and skillful means, and then attain the unconditioned aggregate of precepts of the unsurpassed auspiciousness of the Tathagata (Thus Come One). There are four root sins, which should not be committed even for the sake of survival. What are the four? They are slandering the Dharma, abandoning the Bodhicitta (the mind of enlightenment), being stingy, and harming sentient beings. Why? Because the nature of these actions is defiled, not the actions of upholding the Bodhisattva precepts. Why is this so? The past Buddhas (all the Buddhas of the past) And the future worlds (and the Buddhas of the future) The present lords among humans (the present supreme among humans) Are equipped with wisdom and skillful means (are equipped with wisdom and skillful means) Cultivating unsurpassed enlightenment (cultivating unsurpassed enlightenment) Attaining the un-outflowed siddhi (attaining the un-outflowed accomplishment) Also explain other learning places (also explain other learning places) Away from skillful means and wisdom (away from skillful means and wisdom) You should know the great diligence (you should know the great diligence) To guide the Shravakas (to guide the Shravakas)
Chapter 19: On the Production of the Hundred Syllables
At that time, the Bhagavan Vairocana (the Illuminator), observing the great assembly, spoke the teachings of Amoghasiddhi (Unfailing Success), according to the joy and desires of sentient beings, accomplishing the freedom of all mantras. He is the king of mantras, the guide of mantras, possessing great power and virtue, abiding in the three Samayas (vows), perfecting the three dharmas, therefore with wonderful...
音聲。告大力金剛手言。勤勇士一心。諦聽諸真言真言導師。即時住于智生三昧。而說出生種種巧智。百光遍照真言曰。
南么三曼多勃馱喃(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 隨思愿生起 悉能為施作 神變無上句 故當一切種 凈身離諸垢 應理常勤修 志願佛菩提
百字果相應品第二十
爾時毗盧遮那世尊。告執金剛秘密主言。秘密主。若入大覺世尊大智灌頂地。自見住於三三昧耶句。秘密主。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。佛言秘密主觀我語輪境界。廣長遍至無量世界清凈門。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。于諸剎土勤作佛事。秘密主。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。隨眾生性慾。令發歡喜。爾時世尊。于無量世界海門。遍法界。慇勤勸發成就菩提。出生普賢菩薩行愿。於此妙華布地胎藏莊嚴世界。種性海中
【現代漢語翻譯】 現代漢語譯本： 音聲。告訴大力金剛手（Vajrapani，佛教護法神）說：『勤奮的勇士，專心致志。仔細聽這些真言，真言的導師。』隨即安住于智生三昧（Samadhi，一種冥想狀態），從而說出種種巧妙的智慧，百光遍照真言說： 『南么三曼多勃馱喃（Namo Samanta Buddhanam，皈命一切諸佛） 暗』 佛告訴金剛手：『這一切真言，是真言之王，救世之人，成就大威德。即是正等覺（Sammasambuddha，圓滿覺悟者），法自在牟尼（Muni，聖人），破除一切無知的黑暗，如日輪普遍顯現。是我之自體，大牟尼的加持，爲了利益眾生，應化作神通變化，乃至令一切眾生，隨其所思所愿而生起，悉能為之施作，神通變化無上的語句。所以應當一切時，清凈身心遠離諸垢，依理常常勤奮修習，發願成就佛菩提（Bodhi，覺悟）。』 百字果相應品第二十 這時，毗盧遮那（Vairocana，光明遍照）世尊告訴執金剛秘密主（Vajrapani，金剛手菩薩的秘密化身）說：『秘密主，如果進入大覺世尊的大智灌頂地，自己就能見到安住於三三昧耶（Samaya，誓言）句。秘密主，進入薄伽梵（Bhagavan，世尊）的大智灌頂，就以陀羅尼（Dharani，總持）的形式，示現佛事。』這時，大覺世尊，隨著安住於一切諸眾生前，施作佛事。演說三三昧耶句。佛說：『秘密主，觀察我語輪的境界，廣闊深遠遍至無量世界清凈之門，如其本性，表示隨順各類法界之門，令一切眾生都得到歡喜。也如現在的釋迦牟尼（Sakyamuni）世尊，流遍無盡虛空界，于諸剎土勤奮地作佛事。』秘密主，不是所有有情眾生都能知曉世尊這語輪之相，流出正覺的妙音，莊嚴的瓔珞，從胎藏（Garbhadhatu，密教的根本曼荼羅之一）生出佛的影像，隨眾生的根性，令其發起歡喜。這時世尊，于無量世界海門，遍滿法界，慇勤勸發成就菩提，出生普賢（Samantabhadra）菩薩的行愿，於此妙華布地胎藏莊嚴世界，種性海中。
【English Translation】 English version: Then the Sound spoke, addressing the Vajrapani (Vajrapani, a Dharma protector in Buddhism) of Great Strength: 'Diligent warriors, be of one mind. Listen carefully to these mantras, the guides of mantras.' Immediately, he abided in the Samadhi (Samadhi, a state of meditation) of Wisdom-Birth, and thus spoke forth various skillful wisdoms. The Mantra of Hundredfold Light Universally Illuminating says: 'Namo Samanta Buddhanam (Namo Samanta Buddhanam, Homage to all Buddhas) Om' The Buddha told Vajrapani: 'All these mantras are the king of mantras, the savior of the world, accomplishing great power and virtue. They are the Rightly and Fully Awakened One (Sammasambuddha, the perfectly enlightened one), the Muni (Muni, sage) who is free in the Dharma, destroying the darkness of all ignorance, like the sun wheel universally appearing. It is my own essence, the blessing of the Great Muni, for the benefit of sentient beings, transforming into miraculous changes, even causing all beings to arise according to their thoughts and wishes, able to bestow and create, the supreme phrase of miraculous transformation. Therefore, at all times, purify body and mind, be free from all defilements, and diligently cultivate according to reason, vowing to achieve Buddha's Bodhi (Bodhi, enlightenment).' Chapter Twenty: Corresponding to the Fruit of Hundred Syllables At that time, the Bhagavan (Bhagavan, World Honored One) Vairocana (Vairocana, the one who shines everywhere) told the Vajra-holding Secret Lord (Vajrapani, the secret manifestation of Vajrapani Bodhisattva): 'Secret Lord, if one enters the Great Wisdom Empowerment Ground of the Greatly Awakened World Honored One, one will see oneself abiding in the phrase of the Three Samayas (Samaya, vows). Secret Lord, entering the Great Wisdom Empowerment of the Bhagavan, one will manifest Buddha-deeds in the form of Dharani (Dharani, a mnemonic device).』 At that time, the Greatly Awakened World Honored One, abiding before all sentient beings, performed Buddha-deeds. He expounded the phrase of the Three Samayas. The Buddha said: 'Secret Lord, observe the realm of my speech-wheel, vast and far-reaching, pervading the pure gate of immeasurable worlds, according to its original nature, representing the gate of the Dharma-realm that accords with all categories, causing all sentient beings to attain joy. Just like the present Sakyamuni (Sakyamuni) World Honored One, flowing throughout the endless realm of empty space, diligently performing Buddha-deeds in all Buddha-lands.' Secret Lord, not all sentient beings can know the aspect of this speech-wheel of the World Honored One, flowing forth the wonderful sound of Right Awakening, the adorned necklace, from the Womb Treasury (Garbhadhatu, one of the fundamental mandalas of Esoteric Buddhism) arises the image of the Buddha, according to the dispositions of sentient beings, causing them to generate joy. At that time, the World Honored One, in the sea-gate of immeasurable worlds, pervading the Dharma-realm, earnestly encouraged the achievement of Bodhi, bringing forth the vows and practices of Samantabhadra (Samantabhadra) Bodhisattva, in this wondrous flower-strewn, Womb Treasury adorned world, in the sea of lineages.
。受生。以種種性清凈門。凈除佛剎。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。秘密主。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 于百門學處 諸佛所說心
百字位成品第二十一
爾時執金剛秘密主。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 如此一切愿開示
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 諸佛之秘要 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 無垢猶凈鏡 于彼常安住 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
【現代漢語翻譯】 現代漢語譯本： 受生，以種種清凈之法，凈化佛剎（buddhakṣetra，佛的國土），顯現菩提場（bodhimaṇḍa，覺悟的場所），安住于佛的事業中。進而立志追求三藐三菩提（samyak-saṃbodhi，正等覺）之境。因爲了知心是無量的，所以了知身是無量的；因爲了知身是無量的，所以了知智慧是無量的；因爲了知智慧是無量的，所以了知眾生是無量的；因爲了知眾生是無量的，所以了知虛空界是無量的。秘密主（guhyapati，金剛手菩薩的別名），由於心是無量的緣故，獲得四種無量。獲得之後，成就最正覺，具足十種智慧力，降伏四魔。以無所畏懼之心而作獅子吼。佛說偈語： 『勤奮勇猛於一切，無上覺悟者的境界，在百種法門學處中，諸佛所說的心要。』 百字位成品第二十一 這時，執金剛秘密主（Vajrapāṇi guhyapati，金剛手秘密主）獲得前所未有的體驗，於是說偈語： 『佛所說的真言（mantra，咒語）是救世者，能生出一切真言。摩訶牟尼（mahāmuni，偉大的聖人，指佛陀）是如何知道的？誰能知道這些真言從何而來？誰生出這些真言？生出真言的是誰？請您詳細演說。大勤勇士所說的至高無上之法，愿您能開示這一切。』 這時，薄伽梵（bhagavat，世尊），法自在牟尼（法力自在的聖人），圓滿普周遍，悉皆遍佈諸世界。一切智慧者，大日尊（Mahāvairocana，大日如來）告訴金剛手（Vajrapāṇi）：『善哉，摩訶薩（mahāsattva，大菩薩），大德金剛手！我將全部告訴你，這微妙秘密，極其稀有。這是諸佛的秘密要訣，外道無法知曉。如果因慈悲而進入曼荼羅（maṇḍala，壇城），得到大乘灌頂，調伏身心，具備善良的行為，常常以慈悲心利益他人，有緣分觀察菩提（bodhi，覺悟）的人，通常是無法見到的。這樣的人才能知曉，內心之大我。隨著他自心的位置，導師所居住的地方，八葉蓮花從意念中生出，蓮花極其莊嚴美麗，在圓滿的月輪中，像無垢的明鏡一樣。在那裡常常安住著，真言救世尊。金色身具足光焰，安住在三昧（samādhi，禪定）中，能消除毒害。如同太陽一樣難以直視，諸眾生也是如此。』
【English Translation】 English version: Being born, with various pure means, purify the Buddha-fields (buddhakṣetra), manifest the Bodhi-ground (bodhimaṇḍa), and abide in the Buddha's work. Then, aspire to the phrase of Samyak-saṃbodhi (perfect enlightenment). Because of knowing that the mind is immeasurable, know that the body is immeasurable. Because of knowing that the body is immeasurable, know that wisdom is immeasurable. Because of knowing that wisdom is immeasurable, then know that sentient beings are immeasurable. Because of knowing that sentient beings are immeasurable, then know that the realm of empty space is immeasurable. Secret Lord (guhyapati, another name for Vajrapāṇi Bodhisattva), because the mind is immeasurable, obtain four kinds of immeasurables. Having obtained them, accomplish the Most Perfect Enlightenment, possessing ten wisdom powers, subduing the four demons. With fearlessness, roar like a lion. The Buddha speaks in verse: 『Diligent and courageous in all things, the realm of the unsurpassed enlightened one, in a hundred Dharma learning places, the essence of mind spoken by all Buddhas.』 Chapter Twenty-one: Completion of the Hundred Syllable Positions At that time, Vajrapāṇi, the Secret Lord (Vajrapāṇi guhyapati), gained what had never been before, and spoke in verse: 『The mantra (mantra) spoken by the Buddha is the savior of the world, capable of generating all mantras. How does the Mahāmuni (mahāmuni, great sage, referring to the Buddha) know? Who can know where these mantras come from? Who generates these mantras? Who is the generator? Please explain in detail. The supreme Dharma spoken by the greatly diligent one, may you reveal all of this.』 At that time, the Bhagavan (bhagavat, the World-Honored One), the Muni (sage) who is free in Dharma, perfectly and universally pervading, completely pervades all worlds. The all-knowing one, Mahāvairocana (Mahāvairocana, the Great Sun Buddha) told Vajrapāṇi (Vajrapāṇi): 『Excellent, Mahāsattva (mahāsattva, great Bodhisattva), virtuous Vajrapāṇi! I will tell you everything, this subtle secret, extremely rare. This is the secret essence of all Buddhas, which non-Buddhists cannot know. If one enters the mandala (maṇḍala, sacred circle) out of compassion, receives the Great Vehicle empowerment, tames the mind and body, possesses good conduct, and constantly benefits others with compassion, those who are destined to observe Bodhi (bodhi, enlightenment) are usually unable to see it. Such a person can know the great self within the heart. According to the position of his own mind, the place where the guide resides, an eight-petaled lotus is born from intention, the lotus is extremely solemn and beautiful, in the perfect moon disc, like a spotless mirror. There, the mantra savior constantly abides. The golden body possesses radiance, abiding in samādhi (samādhi, meditation), capable of eliminating poisons. Just as the sun is difficult to look at directly, so are all sentient beings.』
常恒于內外 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 常出生清凈 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 若見成清凈 聞等亦復然 如意所思念 能作諸事業
複次秘密主。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。秘密主觀是法緣通達慧。通達慧緣法。彼等遞為作業。無住性空。秘密主。云何從意生。意能生影像。秘密主。譬如若白若黃若赤。作意者作時染著意生。彼同類。如是身轉。秘密主。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。秘密主。又如幻者幻作男子。而彼男子又復作化。秘密主。于意云何。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。
【現代漢語翻譯】 現代漢語譯本 常恒于內外，普遍周遍地加持。 以這樣的智慧之眼，了知意念如同明鏡一般。 修持真言者以智慧之眼，觀照這圓滿的明鏡， 應當能見到自身的形色，寂靜而又覺悟的相。 身體產生身體的影像，意念從意念中產生。 恒常出生清凈，種種由自身所造的業。 其次在那光明中顯現，圓滿照耀如同閃電的火焰。 修持真言者能夠做，一切諸佛的事業。 如果見到成就清凈，聽聞等等也是這樣。 如意念所思所想，就能做成各種事業。
複次，秘密主（Vajrapani，金剛手菩薩）。修持真言門的菩薩們，像這樣自身影像生起，沒有比三菩提（Samādhi，正等覺）更殊勝的了。如同眼、耳、鼻、舌、身、意等等，由四大種（地、水、火、風）攝持集聚而成。它們這樣的自性是空的，唯有名字上的執著，猶如虛空一般。沒有執著等於影像。他們如來成就正覺，互相緣起沒有間斷。如果從因緣而生，那就像影像的生起。因此，諸本尊（deity）即是我，我即是本尊，互相發起。身體所生的身體，尊形像生。秘密主，觀照這法緣通達的智慧，通達智慧的緣法，他們彼此遞相作業，沒有住處，自性是空的。秘密主，怎麼樣從意念生起呢？意念能夠生起影像。秘密主，譬如若是白色、黃色、或者紅色，作意者在作意時，染著意念而生。他們是同類的，像這樣身體轉變。秘密主，又如內觀意中的曼荼羅（mandala，壇城），療治熱病，那些眾生的熱病，即時就能消除痊癒，沒有疑惑。不是曼荼羅異於意念，也不是意念異於曼荼羅。為什麼呢？因為那曼荼羅是一個相的緣故。秘密主，又如幻術師幻化出男子，而那男子又再次幻化。秘密主，你認為怎麼樣？他們哪一個更殊勝？這時金剛手（Vajrapani）對佛說：世尊，這兩個人，沒有相異之處。為什麼呢？世尊，因為不是真實生出的緣故。這兩個男子的本性是空的，等同於幻化。
【English Translation】 English version Constantly and eternally, within and without, universally and pervasively bestowing blessings. With such wisdom eyes, understanding that the mind is like a clear mirror. The mantra practitioner, with wisdom eyes, contemplates this perfect mirror, Should be able to see their own form and appearance, tranquil and enlightened. The body produces the body's image, the mind arises from the mind. Constantly giving rise to purity, all kinds of actions created by oneself. Next, appearing in that light, shining perfectly like the flames of lightning. The mantra practitioner is able to perform all the deeds of all the Buddhas. If one sees the attainment of purity, hearing and so on are also the same. As the mind thinks and contemplates, one can accomplish various tasks.
Furthermore, Secret Lord (Vajrapani). Bodhisattvas who practice the Bodhisattva path through the Mantra Vehicle, the arising of their own body's image in this way, there is nothing more supreme than the Threefold Enlightenment (Samādhi). Like the eyes, ears, nose, tongue, body, and mind, etc., held together and gathered by the Four Great Elements (earth, water, fire, wind). Their inherent nature is empty, only clinging to names, like empty space. Non-attachment is equal to the image. These Tathagatas attain perfect enlightenment, arising interdependently without interruption. If arising from conditions, then it is like the arising of an image. Therefore, all the deities are me, and I am the deity, arising mutually. The body born from the body, the revered form arises. Secret Lord, contemplate this wisdom of understanding the Dharma conditions, understanding the Dharma conditions of wisdom, they work on each other in turn, without abiding, and their nature is empty. Secret Lord, how does it arise from the mind? The mind can generate images. Secret Lord, for example, if it is white, yellow, or red, the one who focuses the mind, when focusing, is stained by the arising of the mind. They are of the same kind, and the body transforms in this way. Secret Lord, also like internally visualizing the mandala (mandala) in the mind, curing feverish illnesses, the feverish illnesses of those beings can be immediately eliminated and healed, without doubt. It is not that the mandala is different from the mind, nor is the mind different from the mandala. Why? Because that mandala is of one aspect. Secret Lord, also like an illusionist who conjures a man, and that man conjures again. Secret Lord, what do you think? Which of them is superior? At that time, Vajrapani said to the Buddha: World Honored One, these two men are not different. Why? World Honored One, because they are not truly born. The inherent nature of these two men is empty, equal to illusion.
如是秘密主。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
爾時世尊告執金剛秘密主言。諦聽秘密主。真言救世者。身身無有異分。意從意生。令善凈除。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。秘密主。云何無分別法界。一切作業隨轉。秘密主。亦如虛空界。非眾生非壽者。非摩奴阇非摩納婆。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。又復宣說凈除無盡眾生界句。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 住于唯想行 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
【現代漢語翻譯】 現代漢語譯本： 如是，秘密主（Guhyapati，金剛手菩薩的別名）。意念所生的諸事以及由意念所產生的一切，都是空性的，沒有二元對立，也沒有差別。
百字成就持誦品第二十二
爾時，世尊告訴執金剛秘密主（Vajrapani Guhyapati，金剛手秘密主）說：『諦聽，秘密主。真言救世者（mantra savior）的身與身之間沒有差異，意念從意念而生，使其得到徹底的凈化，普遍具有光明，從那裡流出，相應而起，遍佈各個支分。那些愚昧之人常常不知道這一點，不明白這個道理，乃至身體所生的部分，有無量種。』 如此，真言救世者的部分也是無量的。譬如吉祥真陀摩尼（Cintamani，如意寶珠），隨著人們的各種願望，而給予利益。如此，世間照世者的身體，一切義利沒有不能成就的。秘密主，什麼是無分別的法界（Dharmadhatu，一切法的本性）？一切作業隨之運轉。秘密主，也如虛空界（Akashadhatu，空界），非眾生，非壽者，非摩奴阇（Manuja，人），非摩納婆（Manava，年輕人），非作者，非吠陀（Veda，吠陀經），非能執，非所執，遠離一切分別以及無分別。而那無盡的眾生界，一切的去來，諸有所作，不產生疑心。如此，無分別的一切智智（Sarvajna，一切智）等同虛空，於一切眾生的內外而運轉。
爾時，世尊又宣說了凈除無盡眾生界句，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（Bodhi-citta，菩提心）。 應發起慈悲，隨順諸世間。 住于唯想行，是即名諸佛（Buddha，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
【English Translation】 English version: Thus, O Guhyapati (another name for Vajrapani, meaning 'Lord of Secrets'). The things born of mind and all that arises from intention are empty, without duality or difference.
Chapter 22: Accomplishment Through Recitation of the Hundred Syllables
At that time, the World Honored One said to Vajrapani Guhyapati: 'Listen closely, O Secret Lord. The body of the mantra savior is not different from body to body; intention arises from intention, causing it to be thoroughly purified, universally possessing light, flowing from there, arising in accordance, pervading all parts. Those foolish beings often do not know this, do not understand this principle, even to the extent that the parts born of the body are countless.' Thus, the parts of the mantra savior are also immeasurable. For example, the auspicious Cintamani (wish-fulfilling jewel) grants benefits according to people's various desires. Thus, the body of the world's illuminator accomplishes all meanings and benefits without fail. O Secret Lord, what is the non-discriminating Dharmadhatu (the nature of all phenomena)? All actions revolve accordingly. O Secret Lord, it is also like the Akashadhatu (space element), not sentient beings, not life-span, not Manuja (human), not Manava (youth), not the doer, not the Veda (Vedas), not the grasper, not the grasped, free from all discrimination and non-discrimination. And that endless realm of sentient beings, all coming and going, all that is done, does not give rise to doubt. Thus, the non-discriminating Sarvajna (all-knowing wisdom) is equal to space, revolving within and without all sentient beings.'
At that time, the World Honored One further proclaimed the phrase of purifying the endless realm of sentient beings, the phrase of flowing Samadhi, the phrase of inconceivability, the phrase of transforming other paths.
If originally there is nothing, arising in accordance with the world, How can one understand emptiness, who gives rise to this yoga? If self-nature is thus, the name of awakening is unattainable. One should give rise to a mind equal to emptiness, the so-called Bodhi-citta (mind of enlightenment). One should arouse loving-kindness and compassion, in accordance with all worlds. Dwelling in the practice of mere thought, that is called all Buddhas. One should know that thought is created, contemplate this as empty emptiness. Like the revolving of numerical methods, increasing by one and differentiating. Diligent effort is also like emptiness, increasing according to sequence. That is, this 'Ah' and so on, blessed by natural wisdom.
Ah Va
Ka Kha Ga Gha Ca Cha Ja Jha Ta
咤拏荼 多他娜馱 波頗摩婆 野啰邏嚩 奢沙娑訶 仰壤拏曩莽
秘密主觀此空中流散假立。阿字之所加持。成就三昧道。秘密主。如是阿字。住于種種莊嚴。佈列圖位。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。現么字形。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。現啰字形。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。
秘密主
【現代漢語翻譯】 現代漢語譯本 咤拏荼（各種梵文字母的音譯） 多他娜馱（各種梵文字母的音譯） 波頗摩婆（各種梵文字母的音譯） 野啰邏嚩（各種梵文字母的音譯） 奢沙娑訶（各種梵文字母的音譯） 仰壤拏曩莽（各種梵文字母的音譯）
秘密主（Vajrapani，金剛手菩薩），觀察這空中流散的假立之相。以『阿』字（A字，代表一切法本不生）的加持，成就三昧（Samadhi，禪定）之道。秘密主，如是『阿』字，安住于種種莊嚴之中，佈列于圖位之上，以一切法本不生之故，顯示其自身之形。或以不可得之義，顯現『嚩』字（Va字）之形。或諸法遠離造作之故，顯現『迦』字（Ka字）之形。或一切法等同虛空之故，顯現『佉』字（Kha字）之形。或行（行為）不可得之故，顯現『誐』字（Ga字）之形。或諸法一合相不可得之故，顯現『伽』字（Gha字）之形。或一切法離生滅之故，顯現『遮』字（Ca字）之形。或一切法無影像之故，顯現『車』字（Cha字）之形。或一切法生不可得之故，顯現『若』字（Ja字）之形。或一切法離戰敵之故，顯現『社』字（Jha字）之形。或一切法離我慢之故，顯現『吒』字（Ta字）之形。或一切法離養育之故，顯現『咤』字（Tha字）之形。或一切法離怨對之故，顯現『拏』字（Da字）之形。或一切法離災變之故，顯現『荼』字（Dha字）之形。或一切法離如如（真如實相）之故，顯現『多』字（Ta字）之形。或一切法離住處之故，顯現『他』字（Tha字）之形。或一切法離施（施捨）之故，顯現『那』字（Na字）之形。或一切法界不可得之故，顯現『馱』字（Dha字）之形。或一切法勝義諦（ परमार्थसत्य， परमार्थ，Paramārtha-satya）不可得之故，顯現『波』字（Pa字）之形。或諸法不堅如聚沫之故，顯現『頗』字（Pha字）之形。或一切法離繫縛之故，顯現『么』字（Ma字）之形。或一切法諸觀不可得之故，顯現『婆』字（Bha字）之形。或一切法諸乘不可得之故，顯現『也』字（Ya字）之形。或一切法離一切塵（塵垢）之故，顯現『啰』字（Ra字）之形。或一切法無相之故，顯現『邏』字（La字）之形。或一切法離寂（寂靜）之故，顯現『奢』字（Sha字）之形。或一切法本性鈍（遲鈍）之故，顯現『沙』字（Sa字）之形。或一切法諦（真諦）不可得之故，顯現『娑』字（Sa字）之形。或一切法離因（因緣）之故，顯現『訶』字（Ha字）之形。
秘密主（Vajrapani，金剛手菩薩）
【English Translation】 English version Tana Da (Transliteration of various Sanskrit letters) Tata Nada (Transliteration of various Sanskrit letters) Papa Maba (Transliteration of various Sanskrit letters) Yara Lava (Transliteration of various Sanskrit letters) Shasha Saha (Transliteration of various Sanskrit letters) Yang Rang Nana Mang (Transliteration of various Sanskrit letters)
Secret Lord (Vajrapani), contemplate this empty, flowing, and falsely established appearance. By the blessing of the letter 'A' (representing the unborn nature of all dharmas), the path of Samadhi is accomplished. Secret Lord, this letter 'A' abides in various adornments, arranged in a diagram. Because all dharmas are fundamentally unborn, it reveals its own form. Or, by the meaning of unobtainability, the form of the letter 'Va' is manifested. Or, because all dharmas are far from fabrication, the form of the letter 'Ka' is manifested. Or, because all dharmas are equal to space, the form of the letter 'Kha' is manifested. Or, because action is unobtainable, the form of the letter 'Ga' is manifested. Or, because the single combined aspect of all dharmas is unobtainable, the form of the letter 'Gha' is manifested. Or, because all dharmas are free from arising and ceasing, the form of the letter 'Ca' is manifested. Or, because all dharmas are without image, the form of the letter 'Cha' is manifested. Or, because the arising of all dharmas is unobtainable, the form of the letter 'Ja' is manifested. Or, because all dharmas are free from war and enemies, the form of the letter 'Jha' is manifested. Or, because all dharmas are free from arrogance, the form of the letter 'Ta' is manifested. Or, because all dharmas are free from nurturing, the form of the letter 'Tha' is manifested. Or, because all dharmas are free from enmity, the form of the letter 'Da' is manifested. Or, because all dharmas are free from calamities, the form of the letter 'Dha' is manifested. Or, because all dharmas are free from Suchness (Tathata), the form of the letter 'Ta' is manifested. Or, because all dharmas are free from dwelling places, the form of the letter 'Tha' is manifested. Or, because all dharmas are free from giving, the form of the letter 'Na' is manifested. Or, because the realm of all dharmas is unobtainable, the form of the letter 'Dha' is manifested. Or, because the ultimate truth (Paramārtha-satya) of all dharmas is unobtainable, the form of the letter 'Pa' is manifested. Or, because all dharmas are impermanent like foam, the form of the letter 'Pha' is manifested. Or, because all dharmas are free from bondage, the form of the letter 'Ma' is manifested. Or, because all views of all dharmas are unobtainable, the form of the letter 'Bha' is manifested. Or, because all vehicles of all dharmas are unobtainable, the form of the letter 'Ya' is manifested. Or, because all dharmas are free from all defilements, the form of the letter 'Ra' is manifested. Or, because all dharmas are without characteristics, the form of the letter 'La' is manifested. Or, because all dharmas are free from quiescence, the form of the letter 'Sha' is manifested. Or, because the inherent nature of all dharmas is dull, the form of the letter 'Sa' is manifested. Or, because the truth (Satya) of all dharmas is unobtainable, the form of the letter 'Sa' is manifested. Or, because all dharmas are free from causes, the form of the letter 'Ha' is manifested.
Secret Lord (Vajrapani)
。隨入此等一一三昧門。秘密主觀是。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
複次秘密主。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。
秘密主當知 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 入于聲解脫 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
唯住于名趣 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
【現代漢語翻譯】 現代漢語譯本： 隨之進入這些一一三昧門（Eka Samādhi-mukha，單一三摩地之門）。秘密主（Guhyapati）啊，觀察這些。乃至三十二大丈夫相（Lakṣaṇa-vyঞ্জনa，三十二種大丈夫相好），都從此中顯現。仰壤拏曩莽（Aṃ Ra Ṇa Na Ma）等字在一切法中自在運轉。這些字隨之顯現，成就三藐三佛陀（Samyaksaṃbuddha，正等覺佛）的隨形好（Anuvyañjana，小相）。
百字真言法品第二十三
複次，秘密主啊，於此三昧門中，以空性加持，於一切法中自在成就最正覺。因此，此字即為本尊。故說偈頌如下：
秘密主當知，阿（A）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（Mantra）， 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， 入于聲解脫，即證三摩地（Samādhi）。 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。
唯住于名趣，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
【English Translation】 English version: Subsequently entering into each of these Samādhi-mukhas (gates of concentration). O Guhyapati (Lord of Secrets), observe this. Even the thirty-two major marks (Lakṣaṇa-vyañjana) of a great being all emerge from within this. The syllables Aṃ Ra Ṇa Na Ma, etc., freely revolve within all dharmas (phenomena). These syllables manifest accordingly, accomplishing the minor marks (Anuvyañjana) of a Samyaksaṃbuddha (Perfectly Enlightened Buddha).
Chapter Twenty-Three: The Hundred Syllable Mantra Method
Furthermore, O Guhyapati, within this Samādhi-mukha, through the empowerment of emptiness, one freely accomplishes perfect enlightenment in all dharmas. Therefore, this syllable is the very embodiment of the principal deity. Hence, the following verses are spoken:
'O Lord of Secrets, know this: the syllable A (阿) is the first phrase, Illuminating the Dharma universally, surrounded by the wheel of syllables. That venerable one is without form, far removed from all views, The formless, holy venerable one, appears within forms. Sound emerges from the syllable, the syllable arises from the Mantra, The Mantra establishes the fruit, as declared by the Saviors of the World. Know that the nature of sound is emptiness, created by emptiness itself, All sentient beings cling to it falsely, as if it were real. It is neither emptiness nor sound, spoken for the sake of practitioners, Entering into the liberation of sound, one immediately attains Samādhi. Correspondingly arrange according to the Dharma, using the syllable as illumination, Therefore, the class of syllables such as A, are immeasurable Mantra thoughts.'
Chapter Twenty-Four: Discourse on the Nature of Bodhi
'Like the nature of space in the ten directions, constantly pervading all without reliance, So too is the Mantra Savior, without reliance on any dharma. And like the various forms in the sky, though visible, have no place of reliance, So too is the Mantra Savior, not a place of reliance for those dharmas. The world establishes the measure of space, far removed from the past, future, and present, If one sees the Mantra Savior, one also transcends the dharmas of the three times.'
'Solely abiding in the realm of names, far removed from the maker, etc., The multitude of provisional names of space, proclaimed by the Guide. Names have no reliance, and are also like space, The Mantra is naturally free, visibly beyond words. It is not fire, water, wind, etc., not earth, not sunlight, Not the moon or other luminaries, not day'
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 非凈染受生 或果亦不生 若無如是等 種種世分別 于彼常勤修 求一切智句
三三昧耶品第二十五
爾時執金剛秘密主。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。世尊告執金剛秘密主言。善哉善哉秘密主。汝問吾如是義。秘密主。汝當諦聽善思念之。吾今演說。金剛手言。如是世尊愿樂欲聞。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。秘密主。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。皆令住于無相菩提。是名三三昧耶句。
複次秘密主 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
秘密主。三藐三佛陀。安立教故。以一身加持。所謂初變化身。複次秘密主。次於一身示現三種。所謂佛法僧。複次秘密主。從此成立說三種乘
【現代漢語翻譯】 現代漢語譯本 亦非夜晚， 既非生、老、病，也非死、損傷。 不是剎那、時分，也不是年歲等。 既非有成、有壞，劫數也不可得。 不是清凈、染污、受生，或者果報也不生。 如果沒有如是等等，種種世俗分別， 對於此境常勤修習，求得一切智句（指證得一切智慧的語句）。
三三昧耶品 第二十五
爾時，執金剛秘密主（Vajrapani, 佛教護法神）稟白佛陀說：『世尊所說的三三昧耶（Samaya, 誓言、戒律），如何稱此法為三三昧耶？』說完此話，世尊告訴執金剛秘密主說：『善哉！善哉！秘密主，你問我如此深奧的意義。秘密主，你應當仔細聽聞，善加思念，我現在為你演說。』金剛手（Vajrapani的別稱）說：『如是，世尊，我願樂聽聞。』佛陀說：『有三種法相續，去除障礙，相應而生，名為三三昧耶。』『如何是彼法相續而生？』『所謂初心不觀自性，從此發起智慧，如實智生，遠離無盡分別網，是名第二心，菩提（Bodhi, 覺悟）。無分別正等覺句。秘密主，他如實見后，觀察無盡眾生界，悲心自在運轉，無緣觀，菩提心生，所謂遠離一切戲論，安置眾生，皆令安住于無相菩提（Anuttara-samyak-sambodhi, 無上正等正覺）。是名三三昧耶句。』
『複次，秘密主，有三三昧耶：』 『最初是正覺心，第二名為法，』 『彼心相續生，所謂和合僧（Sangha, 僧團），』 『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。』
『秘密主，三藐三佛陀（Sammasambuddha, 正等覺者），安立教法，以一身加持，所謂初變化身。複次，秘密主，其次於一身示現三種，所謂佛、法、僧。複次，秘密主，從此成立說三種乘（Yana, 乘）。』
【English Translation】 English version Not also night, Not birth, not old age, not sickness, not death, not injury. Not a moment, not a time, not years, etc. Not having formation, not having destruction, kalpas are unattainable. Not pure, not defiled, not receiving birth, or fruits are not born. If there are not such things, all kinds of worldly distinctions, For that state, constantly and diligently cultivate, seeking the phrase of all-knowing wisdom.
Chapter 25: The Three Samayas
At that time, Vajrapani (Holder of the Vajra, a secret lord), said to the Buddha: 'World Honored One, what is meant by the three Samayas (vows, commitments) that you speak of? How is this dharma called the three Samayas?' Having spoken thus, the World Honored One said to Vajrapani: 'Excellent, excellent, secret lord! You ask me about such a profound meaning. Secret lord, you should listen carefully and contemplate it well. I will now explain it to you.' Vajrapani said: 'So be it, World Honored One, I am eager to hear.' The Buddha said: 'There are three kinds of dharma continuity, removing obstacles, arising in accordance, called the three Samayas.' 'How does that dharma arise in continuity?' 'So-called initial mind not observing self-nature, from this arises wisdom, true wisdom is born, away from endless nets of discrimination, this is called the second mind, Bodhi (enlightenment). A phrase of non-discriminating perfect enlightenment. Secret lord, after he has truly seen, observing the endless realm of sentient beings, compassion freely turns, objectless contemplation, Bodhicitta (the mind of enlightenment) arises, so-called being away from all playfulness, settling sentient beings, causing all to abide in Anuttara-samyak-sambodhi (unexcelled complete enlightenment). This is called the phrase of the three Samayas.'
'Furthermore, secret lord, there are three Samayas:' 'The first is the mind of perfect enlightenment, the second is called the Dharma (teachings),' 'That mind arises in continuity, so-called the harmonious Sangha (community),' 'These three Samayas, the guides of all Buddhas speak of.' 'If abiding in these three, cultivating the Bodhisattva path,' 'The foremost of all guiding doors, for the benefit of all sentient beings,' 'Will attain Bodhi, the wheel of the three bodies freely.'
'Secret lord, Sammasambuddha (perfectly enlightened one), establishes the teachings, with one body bestowing blessings, so-called the initial transformation body. Furthermore, secret lord, next in one body showing three, so-called Buddha, Dharma, and Sangha. Furthermore, secret lord, from this establishes and speaks of the three Yanas (vehicles).'
。廣作佛事。現般涅槃。成熟眾生。秘密主。觀彼諸真言門修菩提行諸菩薩。若解三等。于真言法則而作成就。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。執金剛秘密主。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 愿斷我所疑 菩薩大名稱 棄捨疑慮心 當修摩訶衍 行王無有上
爾時。薄伽梵毗盧遮那。觀察諸大會眾。告執金剛秘密主言。善哉善哉金剛手。能問吾如是義。秘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
複次秘密主往昔一時我為菩薩行菩薩行住于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
【現代漢語翻譯】 現代漢語譯本：廣泛地舉行各種佛事，示現涅槃，成熟眾生。秘密主（Vajrapani，金剛手菩薩），觀察那些修持真言法門、行菩提道的菩薩們，如果他們理解三平等，在真言法則中就能成就。他們不會執著於一切虛妄的念頭，也沒有什麼能障礙他們，除非是不喜歡、懈怠、說無益的話、不生信心、積聚資財的人。此外，還不應該做兩件事：飲酒和睡高床。
如來說品第二十六
這時，執金剛秘密主（Vajrapani，金剛手菩薩）對世尊說：
『什麼是如來？什麼是在人群中受尊敬的人？什麼是菩薩？什麼是正覺？導師大牟尼（Mahamuni，偉大的聖人），愿您斷除我的疑惑。菩薩大名稱，請您捨棄疑慮之心，應當修習摩訶衍（Mahayana，大乘），行持至高無上的王道。』
這時，薄伽梵（Bhagavan，世尊）毗盧遮那（Vairocana，光明遍照）觀察所有的大會眾，告訴執金剛秘密主（Vajrapani，金剛手菩薩）說：『善哉善哉，金剛手（Vajrapani）！你能問我這樣的問題。秘密主（Vajrapani），你應當仔細聽，好好思考。我現在宣說摩訶衍（Mahayana，大乘）之道。』頌曰：
『菩提的體性如同虛空，遠離一切分別。樂於尋求菩提的人，名為菩提薩埵（Bodhisattva，菩薩）。成就十地等，自在地善於通達。諸法空性如幻，知曉這一切都相同。瞭解世間的各種趣向，所以名為正覺。法如同虛空的體性，無二唯一。成就佛的十種智慧力，所以號為三菩提（Sambodhi，正等覺）。唯有智慧能摧毀無明，自性離於言說。通過自身證悟的智慧，所以說名為如來。』
世出世護摩法品第二十七
『此外，秘密主（Vajrapani），過去有一段時間，我作為菩薩行菩薩行，住在梵天世界時，有梵天來問我：『大梵天，我們想知道火有幾種？』我這樣回答說：
『所謂大梵天（Mahabrahma），名為我慢自然。其次是大梵天子，他的名字是簸嚩句（Bhavakru）。』
【English Translation】 English version: Perform various Buddhist activities extensively, manifest Nirvana, and mature sentient beings. O Secret Lord (Vajrapani, the Bodhisattva Vajrapani), observe those Bodhisattvas who cultivate the mantra path and practice the Bodhisattva path. If they understand the three equalities, they can achieve accomplishment in the mantra principles. They will not be attached to all false thoughts, and nothing can hinder them, except for those who dislike, are lazy, engage in unprofitable conversations, lack faith, and accumulate wealth. Furthermore, two things should not be done: drinking alcohol and sleeping on high beds.
Chapter 26: On the Tathagata
At that time, the Vajra-holding Secret Lord (Vajrapani) said to the World Honored One:
'What is a Tathagata? What is the most honored among people? What is a Bodhisattva? What is perfect enlightenment? O Teacher, Great Sage (Mahamuni, the great sage), please dispel my doubts. O Bodhisattva of great renown, please abandon your doubts and cultivate the Mahayana, practicing the supreme kingly path.'
At that time, the Bhagavan (World Honored One) Vairocana (the Illuminator) observed all the great assemblies and said to the Vajra-holding Secret Lord (Vajrapani): 'Excellent, excellent, Vajrapani! You are able to ask me such questions. O Secret Lord (Vajrapani), you should listen carefully and contemplate well. I will now expound the Mahayana path.' The verse says:
'The nature of Bodhi is like space, free from all distinctions. Those who joyfully seek Bodhi are called Bodhisattvas. Accomplishing the ten stages, they are freely skilled in understanding. All dharmas are empty like illusions, knowing that all are the same. Understanding the various realms of existence, therefore they are called Perfectly Enlightened. Dharma is like the nature of space, non-dual and unique. Accomplishing the ten powers of wisdom of the Buddha, therefore it is called Sambodhi (Perfect Enlightenment). Only wisdom can destroy ignorance, its nature is beyond words. Through the wisdom of self-realization, therefore it is said to be the Tathagata.'
Chapter 27: On the Homa Ritual for Worldly and Transcendent Purposes
'Furthermore, O Secret Lord (Vajrapani), once in the past, when I was practicing the Bodhisattva path and residing in the Brahma heaven, a Brahma came and asked me: 'O Great Brahma, we wish to know how many kinds of fire there are?' I replied thus:
'The so-called Great Brahma (Mahabrahma) is named Self-Arrogance by Nature. Next is the son of Great Brahma, whose name is Bhavakru.'
世間之火初 其子名梵飯 子名畢怛啰 吠濕婆捺羅 復生訶嚩奴 合毗嚩訶那 簸說三鼻睹 及阿闥末拏 彼子缽體多 補色迦路陶 如是諸火天 次第以相生 複次置胎藏 用忙路多火 欲后澡盥身 嚩訶忙囊火 浴妻之所用 以瞢蘗盧火 若生子之後 用缽伽蒲火 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 應用殺毗火 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 彼于息災時 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 名曰瑜干多 為汝諸仁者 已略說諸火 修習韋陀者 梵行所
【現代漢語翻譯】 現代漢語譯本 最初世間的火，它的兒子名叫梵飯（Brahma-bhakta）。 兒子名叫畢怛啰（Pittra），吠濕婆捺羅（Vaishvanara）。 又生訶嚩奴（Havanu），合毗嚩訶那（Habhi-vahana）。 簸說三鼻睹（Pavasam-bhituh），以及阿闥末拏（Atharva-na）。 他的兒子缽體多（Pati-ta），補色迦路陶（Pushka-luto）。 像這樣諸多的火天，次第相生。 再次，安置胎藏時，用忙路多火（Mangala-uta）。 沐浴后洗身時，用嚩訶忙囊火（Vaha-mananga）。 為妻子沐浴所用，用瞢蘗盧火（Mangala）。 如果生了孩子之後，用缽伽蒲火（Patra-ka-bhu）。 為孩子初次立名，用簸體無火（Pati-mu）。 飲食時所用，應當知道是戍脂火（Shuchi）。 為孩子做髮髻時，應用殺毗火（Shalabhi）。 其次，接受禁戒時，用三謨婆嚩火（Samo-bhava）。 禁戒期滿施捨牛時，用素哩耶火（Surya）。 童子結婚時，用瑜赭迦火（Yojaka）。 造作各種事業，用跋那易迦火（Bana-yika）。 供養諸天神，用簸嚩句火（Pava-ku）。 建造房屋用梵火（Brahma），惠施用扇都火（Shantu）。 捆綁羊時所用，阿縛賀寧火（Avaha-ning）。 接觸污穢時所用，用微吠脂火（Vi-veji）。 煮熟食物時所用，用婆訶娑火（Baha-sa）。 拜日天時所用，合微誓耶火（Havi-sheya）。 拜月天時所用，所謂爾地火（Irdhi）。 滿燒時所用，阿密栗多火（Amrita）。 在息災之時，用那嚕拏火（Naru-na）。 作增益法時，訖栗旦多火（Krittanta）。 降伏怨敵時，應當用忿怒火。 召攝各種資財，用迦摩奴火（Kama-nu）。 如果焚燒林木，應用使者火。 使所食之物消化，用社咤路火（Jata-ru）。 如果授予諸火時，所謂薄叉火（Bhaksha）。 海中有一種火，名叫縛拏婆目佉（Vana-va-mukha）。 劫火燒盡時之火，名叫瑜干多（Yu-ganta）。 為你們諸位仁者，已經簡略地說了各種火。 修習吠陀者，梵行所……
【English Translation】 English version The first fire in the world, its son is named Brahma-bhakta (梵飯). The son is named Pittra (畢怛啰), Vaishvanara (吠濕婆捺羅). Again was born Havanu (訶嚩奴), Habhi-vahana (合毗嚩訶那). Pavasam-bhituh (簸說三鼻睹), and also Atharva-na (阿闥末拏). His son is Pati-ta (缽體多), Pushka-luto (補色迦路陶). Like this, many fire deities are born in succession. Furthermore, when placing the womb, use Mangala-uta fire (忙路多火). When washing the body after bathing, use Vaha-mananga fire (嚩訶忙囊火). What is used for bathing the wife, use Mangala fire (瞢蘗盧火). If after a child is born, use Patra-ka-bhu fire (缽伽蒲火). For the child's first naming, use Pati-mu fire (簸體無火). What is used during eating, it should be known as Shuchi fire (戍脂火). When making a hair knot for the child, Shalabhi fire (殺毗火) should be used. Next, when receiving precepts, use Samo-bhava fire (三謨婆嚩火). When giving cows after the precepts are fulfilled, use Surya fire (素哩耶火). When a boy gets married, use Yojaka fire (瑜赭迦火). When creating various undertakings, Bana-yika fire (跋那易迦火) is used. When making offerings to the gods, use Pava-ku fire (簸嚩句火). When building a house, use Brahma fire (梵火); when giving alms, use Shantu fire (扇都火). What is used for binding sheep, Avaha-ning fire (阿縛賀寧火). What is used when touching defilement, use Vi-veji fire (微吠脂火). What is used for cooking food, use Baha-sa fire (婆訶娑火). What is used when worshiping the sun god, Havi-sheya fire (合微誓耶火). What is used when worshiping the moon god, so-called Irdhi fire (爾地火). What is used when burning completely, Amrita fire (阿密栗多火). At the time of pacifying disasters, use Naru-na fire (那嚕拏火). When performing the method of increasing benefits, Krittanta fire (訖栗旦多火). When subduing enemies, one should use wrathful fire. When summoning various resources, use Kama-nu fire (迦摩奴火). If burning forests, one should use messenger fire. To digest what is eaten, use Jata-ru fire (社咤路火). If bestowing the various fires, so-called Bhaksha fire (薄叉火). In the sea, there is a fire named Vana-va-mukha (縛拏婆目佉). The fire at the end of the kalpa (劫), is named Yu-ganta (瑜干多). For you virtuous ones, I have briefly spoken of the various fires. Those who practice the Vedas, Brahmacharya (梵行) what...
傳讀 此四十四種 爾時我宣說 複次秘密主 我于往昔時 不知諸火性 作諸護摩事 彼非護摩行 非能成業果 我覆成菩提 演說十二火 智火最為初 名火因陀羅 端嚴凈金相 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 修頸大威光 遍一切哀愍 第六名忿怒 眇目霏煙色 聳發而震吼 大力現四牙 第七阇吒羅 迅疾備眾彩 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 秘密主此等 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 複次于內心 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 彼兼具于喜 是為增益法 忿怒從胎藏 而造眾事業 又彼秘密主 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
【現代漢語翻譯】 現代漢語譯本 那時我宣說了這四十四種火。 此外，秘密主（Guhyapati），我在過去的時候， 不瞭解各種火的性質，就進行各種護摩（homa）儀式。 那些不是真正的護摩行為，也不能成就事業的果報。 我成就菩提（bodhi）之後，演說了十二種火： 智慧之火最為初始，名為火因陀羅（Agni-Indra）， 具有端正莊嚴的金色相，能增益和施予威力。 焰鬘（Yamala）安住於三昧（samadhi）之中，應當知道這是智慧圓滿的象徵。 第二種名為行滿（Karma-purna），其光芒如秋月之花， 在吉祥的圓輪之中，佩戴珠鬘，身穿鮮白的衣服。 第三種是摩嚕多（Maruta），呈現黑色，具有風的乾燥特性。 第四種是盧醯多（Rohita），顏色如同早晨的陽光。 第五種是沒㗚拏（Mrna），長著許多鬍鬚，呈現淺黃色， 有修長的脖頸，具有廣大的威光，對一切眾生充滿哀愍。 第六種名為忿怒（Krodha），眼睛細小，顏色如煙霧， 頭髮聳立，發出震吼，具有強大的力量，顯現四顆牙齒。 第七種是阇吒羅（Jatala），迅疾而具備各種色彩。 第八種是迄灑耶（Kshaya），猶如閃電的光芒聚集。 第九種名為意生（Manasa），具有強大的勢力和巧妙的色身。 第十種是羯攞微（Kalavi），呈現赤黑色，帶有唵（Om）字的印記。 第十一種是火神（Agni）（梵文字缺少其名稱）。 第十二種是謨賀那（Mohana），能使眾生迷惑。 秘密主（Guhyapati），這些火所持有的顏色， 隨著它們各自的形狀和顏色，所用的藥物也與它們相同， 以此來進行外部的護摩（homa），就能隨意成就悉地（siddhi）。 此外，在內心之中，一性具備三種性質， 三處合為一體，這就是瑜祇（Yogi）的內在護摩（homa）。 以大慈大悲之心，這就是息災之法。 如果兼具喜悅之心，這就是增益之法。 從胎藏（Garbhadhatu）中生出的忿怒，可以用來造作各種事業。 還有，秘密主（Guhyapati），根據所說的處所， 隨著相應的事業，隨著你的信念和理解來進行焚燒。 這時，金剛手（Vajrapani）菩薩對佛說：『世尊，什麼是火爐三摩地（samadhi）？如何使用散灑？如何順著鋪設吉祥草？如何具備各種因緣和物品？』 這樣說完之後，
【English Translation】 English version At that time, I proclaimed these forty-four kinds of fire. Furthermore, Secret Lord (Guhyapati), in the past, not understanding the natures of the various fires, I performed various homa rituals. Those were not true homa practices, nor could they accomplish the fruits of deeds. After I attained Bodhi, I expounded the twelve fires: The fire of wisdom is the very first, named Agni-Indra, possessing a dignified and pure golden appearance, capable of increasing and bestowing power. Yamala abides in samadhi; it should be known that this is a symbol of the perfection of wisdom. The second is named Karma-purna, its light like the flowers of the autumn moon, within an auspicious circle, wearing a garland of jewels and fresh white garments. The third is Maruta, appearing black, with the dry nature of wind. The fourth is Rohita, its color like the sunlight of the morning. The fifth is Mrna, with many whiskers, appearing light yellow, having a slender neck, possessing great majestic light, filled with compassion for all beings. The sixth is named Krodha, with narrow eyes, the color of smoke, hair standing on end, roaring, possessing great strength, revealing four teeth. The seventh is Jatala, swift and possessing various colors. The eighth is Kshaya, like a gathering of lightning flashes. The ninth is named Manasa, possessing great power and a skillful colored body. The tenth is Kalavi, appearing reddish-black, bearing the mark of the syllable Om. The eleventh is the fire deity (Agni) (the Sanskrit text lacks its name). The twelfth is Mohana, capable of deluding beings. Secret Lord (Guhyapati), these colors held by the fires, according to their respective shapes and colors, the medicines used are also the same as them, using these to perform external homa, one can freely accomplish siddhi. Furthermore, within the mind, one nature possesses three qualities, the three places combined into one, this is the inner homa of the Yogi. With a heart of great compassion and great mercy, this is the method of pacifying disasters. If it also possesses a heart of joy, this is the method of increasing benefits. The wrathful one born from the Garbhadhatu can be used to create various deeds. Also, Secret Lord (Guhyapati), according to the places spoken of, according to the corresponding deeds, burn according to your faith and understanding. At that time, Vajrapani Bodhisattva said to the Buddha: 'World Honored One, what is the samadhi of the fire pit? How is scattering used? How are auspicious grasses laid out accordingly? How are various conditions and objects possessed?' Having said this,
。
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 佛告秘密主 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 以涂香華燈 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 複次內護摩 滅除于業生 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 成凈菩提心 此名內護摩 為諸菩薩說
說本尊三昧品第二十八
爾時。執金剛秘密主。白佛言。世尊愿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。佛告執金剛秘密主言。善哉善哉秘密主。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。世尊愿樂欲聞。佛言秘密主。諸尊有三種身。所謂字印形像。彼字有二種。謂聲及菩提心。印
【現代漢語翻譯】 現代漢語譯本： 這時，金剛手（Vajrapani，佛教護法神）對佛說：「世尊， 什麼是火爐的禪定（Homa，一種火供儀式）？如何使用散灑？ 如何順著鋪設吉祥草？如何準備各種物品？」 佛告訴秘密主（Guhyapati，金剛手的別名），持金剛者說： 「火爐的尺寸大約一肘長，四面相等。 四節作為邊緣界限，周圍是金剛印（Vajra mudra，一種手印）。 用生茅草作為襯墊，圍繞火爐向右旋轉。 不要用末端加到根部，應該用根部加到末端。 然後拿著吉祥草，依法向右灑。 用涂香、鮮花和燈，然後獻給火天（Agni，印度教的火神）。 修行人拿一朵花，供養沒栗荼（Mrtyu，死神）。 安置在座位上，再用灌灑。 應當做圓滿的佈施，持誦本真言（Mantra，咒語）。 然後進行息災護摩，或者進行增益法。 像這樣的世間護摩，被稱為外事。 其次是內在的護摩，滅除業力所生。 瞭解自己的末那識（Manas，意識），遠離色、聲等。 眼、耳、鼻、舌、身，以及語言和意念的業力， 都從心而起，依止於心王（Citta，心）。 眼等產生分別，以及色等境界。 在智慧未生起之前有障礙，風的乾燥和火能滅除。 燒除虛妄的分別，成就清凈的菩提心（Bodhi-citta，覺悟之心）。 這叫做內在的護摩，為諸位菩薩宣說。
說本尊三昧品第二十八
這時，執金剛秘密主（Vajrapani，金剛手的別名）對佛說：「世尊，希望您能講述諸位本尊的色相、威嚴和靈驗的顯現，讓真言門的修行菩薩們，通過觀想本尊的形象，就能將自身視為本尊之身，沒有疑惑而獲得悉地（Siddhi，成就）。」說完之後，佛告訴執金剛秘密主說：「好啊好啊，秘密主，你能夠問我這樣的意義。好好地聽著，極其用心。我現在就來演說。」金剛手說：「是的，世尊，我非常樂意聽聞。」佛說：「秘密主，諸位本尊有三種身，分別是字、印和形象。這些字有兩種，分別是聲音和菩提心。印
【English Translation】 English version: At that time, Vajrapani (the Diamond Hand, a Bodhisattva who symbolizes the power of all Buddhas) said to the Buddha: 'World Honored One, What is the Homa (fire ritual) of the fire pit? How to use sprinkling? How to spread auspicious grass in order? How to prepare all the items?' The Buddha told Guhyapati (Lord of Secrets, another name for Vajrapani), the holder of the Vajra: 'The fire pit should be about a cubit in size, with all four sides equal. The four sections serve as boundary markers, surrounded by the Vajra mudra (diamond seal, a hand gesture). Use freshly grown thatch as a lining, circling the pit clockwise. Do not add the end to the root; you should add the root to the end. Then, holding the auspicious grass, sprinkle it to the right according to the Dharma. Use scented paste, flowers, and lamps, then offer them to Agni (the god of fire). The practitioner takes a flower and offers it to Mrtyu (the god of death). Place it on the seat, and then use sprinkling. One should make complete offerings, reciting the original mantra. Then perform the pacifying Homa, or the increasing practice. Such worldly Homa is called external affairs. Next is the internal Homa, which eliminates the karma-born. Understand your own Manas (mind), stay away from form, sound, etc. The eye, ear, nose, tongue, body, and the karma of speech and intention, all arise from the mind, relying on the Citta (mind-king). The eye and other senses give rise to discrimination, as well as the realms of form and other objects. Before wisdom arises, there are obstacles; the dryness of wind and fire can extinguish them. Burn away false discriminations, and achieve the pure Bodhi-citta (mind of enlightenment). This is called the internal Homa, spoken for all Bodhisattvas.'
Chapter Twenty-Eight: On the Samadhi of the Principal Deities
At that time, the Vajra-holding Secret Lord (Vajrapani) said to the Buddha: 'World Honored One, I wish that you would speak of the colors, appearances, majesty, and efficacious manifestations of all the deities, so that the Bodhisattvas who practice the Bodhisattva path in the Mantra school, by contemplating the forms of the principal deities, may regard their own bodies as the bodies of the principal deities, and without doubt, attain Siddhi (accomplishment).' Having said this, the Buddha told the Vajra-holding Secret Lord: 'Excellent, excellent, Secret Lord, you are able to ask me about such meaning. Listen well and pay close attention. I will now expound.' Vajrapani said: 'Yes, World Honored One, I am very willing to listen.' The Buddha said: 'Secret Lord, the deities have three kinds of bodies, namely, letters, mudras, and images. These letters are of two kinds, namely, sound and Bodhi-citta. Mudras
有二種。所謂有形無形。本尊之身亦有二種。所謂清凈非清凈。彼證凈身離一切相。非凈有想之身。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 當住于非想
說無相三昧品第二十九
複次薄伽梵毗盧遮那。告執金剛秘密主言。秘密主。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。或忿恚粗語。而能少分令其動作。若以飲食衣服涂香華鬘。或以涂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。愚童凡夫于自性空形像。自我分生。顛倒不實。起諸分別。或復供養。或加毀害。秘密主。當如是住修身念。觀察性空。
複次秘密主。心無自性。離一切想故。當思惟性空。秘密主。心於三時求不可得。以過三世故。如是自性遠離諸相。秘密主。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
【現代漢語翻譯】 現代漢語譯本： 有兩種。即有形和無形。本尊之身也有兩種。即清凈和非清凈。那證得清凈之身遠離一切相。非清凈之身則有思想，並顯現各種顏色。這兩種尊形，成就兩種事。有思想故能成就具相悉地（Siddhi，成就）。無思想故隨之產生無相悉地。所以說偈語： 『佛說有思想故，樂於成就具相；以安住于無思想，獲得無相悉地。是故一切種類，應當安住于非想。』 《說無相三昧品》第二十九 其次，薄伽梵（Bhagavan，世尊）毗盧遮那（Vairocana，光明遍照）告訴執金剛（Vajrapani，金剛手）秘密主（Guhyapati，秘密主）說：『秘密主，那些修持菩薩行、樂於成就無相三昧（Samadhi，三昧）的菩薩們，應當這樣思維：想從何處產生？是從自身嗎？還是從自心意？如果從身產生，身如草木瓦石，自性就是這樣，遠離造作，沒有知覺。因業力所生，應當平等看待，如同外物。又如造立的形像，非火非水，非刀刃非毒藥，非金剛等所能傷害。即使忿怒粗暴的言語，也不能使其稍微動搖。如果用飲食衣服、涂香花鬘，或用涂香旃檀（Candana，檀香）、龍腦等各種殊勝的受用之物，諸天世人供奉，它也不會生起歡喜。為什麼呢？因為愚昧的凡夫對自性空的形像，自我分別產生，顛倒不實，生起各種分別，或者供養，或者加以毀壞。秘密主，應當這樣安住修習身念，觀察其性空。』 『其次，秘密主，心無自性，遠離一切思想，所以應當思維其性空。秘密主，心在過去、現在、未來三時都不可得，因為它超越了過去、現在、未來三世。因此，它的自性遠離諸相。秘密主，有心想的人，就是愚昧的凡夫所分別的。由於不瞭解，所以有這些虛妄的橫加計度。如那不真實不生之物，應當這樣思維。』
【English Translation】 English version: There are two kinds. Namely, the formed and the formless. The body of the principal deity also has two kinds. Namely, the pure and the impure. That pure body, attained through realization, is free from all forms. The impure body has thoughts and manifests various colors. These two kinds of forms of the principal deity accomplish two kinds of things. Because of having thoughts, it accomplishes the 'with-form' Siddhi (Siddhi, accomplishment). Because of having no thoughts, it spontaneously produces the 'without-form' Siddhi. Therefore, a verse is spoken: 'The Buddha said that because of having thoughts, one delights in accomplishing forms; because of dwelling in no-thought, one obtains the formless Siddhi. Therefore, all kinds should dwell in non-thought.' Chapter Twenty-Nine: On Expounding the Formless Samadhi Furthermore, Bhagavan (Bhagavan, World-Honored One) Vairocana (Vairocana, the Illuminator) said to Vajrapani (Vajrapani, the Diamond Hand) Guhyapati (Guhyapati, Lord of Secrets): 'Secret Lord, those Bodhisattvas who cultivate the Bodhisattva path and delight in accomplishing the formless Samadhi (Samadhi, concentration), should think in this way: From where do thoughts arise? From one's own body? Or from one's own mind? If they arise from the body, the body is like grass, wood, tiles, and stones, its nature is such, devoid of creation, without awareness. Born from karma, it should be regarded equally, like external things. Furthermore, like a constructed image, it is not harmed by fire, water, blades, poison, or diamonds. Even angry or coarse words cannot make it move even slightly. If one offers food, clothing, scented ointments, flower garlands, or various excellent objects of enjoyment such as scented ointments, sandalwood (Candana, Sandalwood), borneol, and the like, the gods and people of the world will not rejoice. Why? Because foolish ordinary people, with regard to the image that is empty in nature, generate self-division, inverted and unreal, giving rise to various distinctions, either making offerings or inflicting harm. Secret Lord, one should dwell in this way, cultivating mindfulness of the body, observing its emptiness of nature.' 'Furthermore, Secret Lord, the mind has no self-nature, because it is free from all thoughts, therefore one should contemplate its emptiness of nature. Secret Lord, the mind cannot be found in the three times (past, present, future), because it transcends the three ages. Thus, its self-nature is far from all forms. Secret Lord, those who have thoughts in their minds are those who are discriminated by foolish ordinary people. Because they do not understand, they have such false and arbitrary calculations. Like that which is unreal and unborn, one should think in this way.'
念。秘密主。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
複次。秘密主。今說秘密持真言法。
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 彼世間唸誦 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 真言者清凈 如唸誦數量 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。其鼻修直面䩉圓滿。端嚴相稱。如是佛子。應當慇勤而教授之。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。唯愿於此法教。演說救世加持句。令法眼道。遍
【現代漢語翻譯】 現代漢語譯本 念（Nian）。秘密主（Guhyapati，金剛手菩薩的別名）。此真言門修菩薩行諸菩薩，證得無相三昧（Animitta-samadhi，不執著于任何表象的禪定狀態）。由住無相三昧故，如來（Tathagata，佛的稱號）所說真語，親對其人，常現在前。
世出世持誦品第三十
複次，秘密主（Guhyapati）。今說秘密持真言法。
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 彼世間唸誦 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 真言者清凈 如唸誦數量 勿異如是教
囑累品第三十一
爾時世尊（Lokajyestha，佛的尊稱），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，其鼻修直面䩉圓滿，端嚴相稱。如是佛子，應當慇勤而教授之。』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：『唯愿於此法教，演說救世加持句，令法眼道，遍』
【English Translation】 English version Thus (Nian). O, Secret Lord (Guhyapati). Those Bodhisattvas who cultivate the Bodhisattva path through this Mantra gate attain the Animitra-samadhi (samadhi of no characteristics). Because of abiding in the Animitra-samadhi, the true words spoken by the Tathagata (Buddha), directly appear before that person.
Chapter 30: Worldly and World-Transcending Recitation
Furthermore, O Secret Lord (Guhyapati), now I will explain the secret method of upholding mantras.
Each and every mantra, recite with mindful intention, Inhalation and exhalation as two, constantly in perfect accordance. Differently from this, if one upholds, the mantra lacks its limbs, Inner and outer in accordance, I say there are four kinds. Those worldly recitations, have continuous objects of focus, Abiding in seed syllables and phrases, or the mind follows the principal deity, Therefore it is said to have clinging, with inhalation and exhalation as supreme. One should know the world-transcending mind, is far from all syllables, The self-deity as one aspect, without duality or attachment, Not destroying the image of intention and color, do not differ from the Dharma rules. The three 'lakshas' (hundred thousands) spoken of, are various ways of upholding mantras, Until all sins are removed, the mantra practitioner is purified, Like the quantity of recitations, do not differ from such teachings.
Chapter 31: Entrustment
At that time, the World Honored One (Lokajyestha), told the entire assembly: 'You should now abide in non-negligence. Regarding this Dharma gate, if you do not know the root nature, you should not impart it to others, except for my disciples who possess the marked characteristics. I will now explain, you should listen with one mind. If one is born during the auspicious Nakshatra time, aspires to supreme matters, has subtle wisdom, constantly remembers kindness, generates a longing mind, dwells in joy upon hearing the Dharma, whose appearance is bluish-white, or white, broad head and long neck, broad and flat forehead, whose nose is straight and face is perfectly round, with dignified and harmonious features. Such a Buddha-son, should be diligently taught.' At that time, all those with great virtue, were filled with joy, received it with the crown of their heads, and upheld it with one mind. These assemblies, with various adornments, having made vast offerings, bowed at the Buddha's feet, respectfully joined their palms, and said these words: 'We only wish that in this Dharma teaching, you would expound the world-saving empowering phrases, so that the path of the Dharma eye may pervade.'
一切處久住世間。爾時世尊於此法門。說加持句真言曰。
南么三曼多勃馱喃(一)薩婆他(引)勝勝(二)怛口*棱怛口*棱(三)颙颙(四)達[啊-可+(嶙-山)]達啊-可+(嶙-山)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。
大毗盧遮那成佛神變加持經卷第六 大正藏第 18 冊 No. 0848 大毗盧遮那成佛神變加持經
大毗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
稽首毗盧遮那佛 開敷凈眼如青蓮 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 無上智愿之方便 成彼方便雖無量 發起悉地由信解 于滿悉地諸勝愿 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
【現代漢語翻譯】 現代漢語譯本 一切處長久住於世間。這時，世尊就此法門，宣說了加持句真言，如下： 南么三曼多勃馱喃（Namo samanta buddhanam，皈命普遍諸佛）(一)，薩婆他（Sarvatha，一切處）(引)勝勝(二)，怛口*棱（trat，摧破）怛口*棱(三)，颙颙(四)，達[啊-可+(嶙-山)]達啊-可+(嶙-山)，娑他（Stha，住立）(引二合)跛也（paya，使）娑他（Stha，住立）(引二合)跛也(六)，勃馱薩底也（Buddha satyavāc，佛之真實語）(二合)嚩（va，語）(引)(七)，達摩薩底也（Dharma satyavāc，法之真實語）(二合)嚩（va，語）(引)(八)，僧伽薩底也（Sangha satyavāc，僧之真實語）(二合)嚩（va，語）(引)(九)，𤙖𤙖(十)，吠娜尾吠(十一)，莎訶（Svaha，成就）(十二)。 當時，佛說完這部經后，一切持金剛者，以及普賢（Samantabhadra）等為首的諸位菩薩，聽聞佛所說，都非常歡喜，信受奉行。 《大毗盧遮那成佛神變加持經》卷第六 大正藏第 18 冊 No. 0848 《大毗盧遮那成佛神變加持經》
《大毗盧遮那成佛神變加持經》卷第七
大唐天竺三藏善無畏（Śubhakarasiṃha）共沙門一行（I-Hsing）譯
供養次第法中真言行學處品第一
稽首禮敬毗盧遮那佛（Vairocana Buddha），
開敷的清凈眼如同青蓮花。
我依循《大日經王》所說，
供養所資的各種儀軌。
爲了成就次第真言法，
如經中所說當能快速成就。
又爲了使本心遠離垢染，
我今隨順要義略為宣說。
首先是自利利他的成就，
這是無上智慧和願力的方便。
成就這些方便雖然無量，
發起悉地（Siddhi，成就）源於信解。
對於圓滿悉地的各種殊勝願望，
一切如來的殊勝之子（菩薩）。
他們的佛身、真言、形像，
所住的種種印契和威儀。
殊勝真言所修行的道路。
【English Translation】 English version Abiding in the world for a long time in all places. At that time, the World Honored One, regarding this Dharma gate, spoke the mantra of empowerment, saying: Namo samanta buddhanam (Homage to all Buddhas universally) (1), Sarvatha (Everywhere) (Invocation) shèng shèng (victorious, victorious) (2), trat trat (3), yong yong (4), da da (5), Stha (Abide) (Invocation, compound) paya (cause to) Stha (Abide) (Invocation, compound) paya (6), Buddha satyavāc (The truth of the Buddha) (compound) va (speech) (Invocation) (7), Dharma satyavāc (The truth of the Dharma) (compound) va (speech) (Invocation) (8), Sangha satyavāc (The truth of the Sangha) (compound) va (speech) (Invocation) (9), (10), Veda vive (11), Svaha (Accomplishment) (12). At that time, after the Buddha finished speaking this sutra, all the Vajra-holders, and the Bodhisattvas headed by Samantabhadra (Universal Worthy), hearing what the Buddha said, were all greatly delighted, believed, accepted, and practiced it accordingly. Mahavairocana Sutra, Volume 6 Taisho Tripitaka Volume 18 No. 0848 Mahavairocana Sutra
Mahavairocana Sutra, Volume 7 Translated by Śubhakarasiṃha (Good Fearless Lion), Tripitaka Master from India of the Great Tang Dynasty, together with the monk I-Hsing. Chapter 1: The Conduct and Learning of Mantra Practice in the Sequence of Offerings I bow my head in reverence to Vairocana Buddha (The Great Illuminator), The opened pure eyes are like blue lotus flowers. I rely on the words of the Great Sun Sutra King, The various rituals for offerings and resources. In order to accomplish the sequential mantra Dharma, As it is said, one should quickly achieve it. And also to purify the original mind from defilements, I will now briefly explain according to the essentials. First, the accomplishment of benefiting oneself and others, This is the expedient of supreme wisdom and vows. Although the means to achieve these are immeasurable, The arising of Siddhi (Accomplishment) comes from faith and understanding. Regarding the various excellent wishes for complete Siddhi, All the excellent children (Bodhisattvas) of the Tathagatas. Their Buddha-bodies, mantras, and forms, The various mudras and dignified conduct in which they dwell. The path practiced by the excellent mantras.
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 發起慇勤殊勝意 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 愿尊如應教授我 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 親于尊所口傳授 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 于造勝利天中天 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 是故勿生舍離心 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 不于諸尊起嫌恨 如世導師
【現代漢語翻譯】 現代漢語譯本： 及方廣乘（Vipula vehicle）皆真實地信受。 有情眾生信解有上、中、下三種，世尊為他們宣說了證悟修持的方法。 爲了哀憫輪迴於六道中的眾生，隨順他們的根器而開示演說， 應當以恭敬和決定的心意，發起勤奮、真誠和深刻的信心。 如果對於最殊勝的方廣乘（Vipula vehicle），瞭解微妙的真言（mantra）調伏之行， 隨順諸佛之子所修習的，無上的持明（vidyadhara）的特別律儀， 理解並了知具足因緣的眾多支分，得到接受傳教和印可等等。 見到這樣的上師，應當恭敬禮拜，爲了利益他人而一心安住。 瞻仰上師猶如世間的導師，也如同善友和親人一般。 發起慇勤殊勝的意樂，供養和侍奉，隨順上師所作。 善於順從上師的心意，令其歡喜，以慈悲心攝受相對待之時， 稽首請問殊勝善逝（Sugata）之行，愿上師如理如應地教授我。 那位上師自在地建立，大悲藏等微妙圓滿的壇城（mandala）， 依法召請弟子進入壇城（mandala），隨其根器授予三昧耶（samaya）。 道場、教本、真言（mantra）、手印（mudra），親自從上師那裡口頭傳授。 獲得殊勝的三昧耶（samaya）和護持，然後才應當如所說的那樣修行。 然而這部契經所說的，是攝持正真言（mantra）的平等之行， 爲了哀憫智慧低劣的弟子，分別開示漸次修行的儀式。 對於創造勝利的天中之天，從正覺之心所生的佛子， 下至世間天人的身語印，進入這真言（mantra）最上乘。 引導各種秘密修行的軌範師，都應當敬重，不要輕視和譭謗， 因為他們能夠饒益諸世間，所以不要生起舍離之心。 應當常常無間斷地憶念，他們廣大無邊的諸種功德， 隨自己的能力和相應的事務，全部承奉和供養。 佛、聲聞眾和緣覺，宣說那教法的門徑，是斷盡痛苦的道路。 授予學處的上師和同梵行者，一切都不要懷有譭謗和輕慢之心。 善於觀察時機，做應當做的事情，以和睦恭敬的態度侍奉，不造作愚癡孩童的心行法。 不對於諸位本尊生起嫌恨，如同對待世間導師一樣。
【English Translation】 English version: And the Vipula vehicle (Vipula vehicle) are all truly believed. Sentient beings have superior, middling, and inferior faith and understanding; the World Honored One has spoken of the methods of practice for their enlightenment. Out of compassion for beings transmigrating in the six realms, he expounds and elucidates in accordance with their capacities, One should generate diligence, sincerity, and profound faith with reverence and determination. If one understands the subtle mantra (mantra) taming practices of the most supreme Vipula vehicle (Vipula vehicle), Following what is practiced by the sons of the Sugatas, the unsurpassed special vows of the vidyadhara (vidyadhara), Understanding and knowing the many limbs of complete conditions, receiving transmission and approval, and so on. Upon seeing such a guru, one should respectfully prostrate, and abide with one mind for the benefit of others. Look up to the guru as a guide of the world, and also as a good friend and relative. Generate diligent and supreme intention, make offerings and serve, following the guru's actions. Be skilled in complying with the guru's intentions, making them happy, and when being received with compassion, Bowing one's head, request the conduct of the supreme Sugata (Sugata), wishing that the guru would teach me accordingly. That guru freely establishes the subtle and perfect mandala (mandala) such as the Great Compassion Treasury, Lawfully inviting disciples into the mandala (mandala), bestowing the samaya (samaya) according to their capacity. The practice place, teachings, mantra (mantra), and mudra (mudra) are personally transmitted orally from the guru. Having obtained the supreme samaya (samaya) and protection, then one should practice as instructed. However, what is spoken in this sutra is the equal practice of embracing the true mantra (mantra), Out of compassion for disciples of inferior wisdom, separately elucidating the gradual practice rituals. For the god among gods who creates victory, the sons of the Buddha born from the mind of perfect enlightenment, Down to the body, speech, and mind seals of worldly gods, entering this supreme vehicle of mantra (mantra). Those who guide the various secret practices, the Acharyas, should all be respected, not belittled or slandered, Because they are able to benefit all the worlds, therefore do not generate a mind of abandonment. One should constantly and uninterruptedly remember their vast and boundless virtues, According to one's ability and corresponding affairs, offer and serve them all. The Buddhas, Sravakas, and Pratyekabuddhas, speak of the path of that teaching, which is the path to end suffering. The guru who bestows the precepts and the co-practitioners, do not harbor any thoughts of slander or contempt towards them. Be skilled in observing the timing, doing what should be done, serving with harmony and respect, not creating the mind and conduct of a foolish child. Do not generate hatred towards the various deities, treat them as you would treat a worldly guide.
契經說 能損大利莫過瞋 一念因緣悉焚滅 俱胝曠劫所修善 是故慇勤常舍離 此無義利之根本 凈菩提心如意寶 滿世出世勝希愿 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 于背恩德有情類 常懷忍辱不觀過 又常具足大慈悲 及與喜舍無量心 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 滿足請白純凈法 以佈施等諸度門 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 悉舍自損損他事 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 謂習噁心及懈惰 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
【現代漢語翻譯】 現代漢語譯本 契經說： 沒有什麼比嗔恨更能損害大利益了，一念嗔恨的因緣就能焚滅俱胝（koti，一俱胝等於一千萬）曠劫所修的善行，所以要慇勤地常常舍離嗔恨。 嗔恨是沒有意義和利益的根本，而清凈的菩提心（bodhicitta，覺悟之心）就像如意寶一樣，能滿足世間和出世間的殊勝願望，消除疑惑，最終獲得三昧（samadhi，禪定）。 自利利他的事業都因菩提心而生，所以應該像守護自己的生命一樣守護它。觀察菩提心，它具有廣大的功德寶藏。如果身口意行為擾亂眾生，哪怕是極少的部分也要遠離，除非是爲了救濟眾生而採取的特殊方便。 內心安住悲心卻顯現嗔恨，這是對於背棄恩德的有情眾生。要常常懷有忍辱，不去看別人的過錯，並且常常具足大慈悲心，以及喜舍（mudita，隨喜；upeksa，舍）無量心。隨自己的能力，用法和食物來佈施。 用慈悲的利他行為來教化眾生，或者因為與大利益相應的心，爲了等待時機而暫時捨棄某些事物。如果沒有勢力來廣泛地饒益眾生，那麼就安住在佛法中，但觀菩提心。佛說，這其中具足萬行。 滿足請白（請求開示）的純凈佛法，用佈施等各種度門（paramita，到達彼岸的方法）來攝受眾生進入大乘（Mahayana，大乘佛教），令他們安住于受持、讀誦等等，以及思惟和正確地修習。智者要制止六情根（眼、耳、鼻、舌、身、意），常常應當寂靜心意，修習等引（samapatti，禪定）。 毀壞事業的是諸酒，它是所有不善法的根源，如同毒藥、火、刀、霜、雹等，所以應當遠離，不要親近。又因為佛說會增長我慢，所以不應該坐臥在高妙的床榻上。總而言之，具有智慧的人，要全部捨棄自損損他的事情。 我依據正三昧耶（samaya，誓言）道，現在已經次第地略微宣說了，顯明佛說的修多羅（sutra，經），令大家廣泛地知解，生起決定。依據這個，正確地安住于平等的戒律，還要遠離毀犯戒律的因緣，也就是習於噁心以及懈怠、妄念、恐怖、談話等等。 妙真言門（mantra，真言）的覺心者，像這樣正確地安住於三昧耶，應當令障蓋漸漸地消盡，因為諸種福德的增益。想要在此生進入悉地（siddhi，成就），就隨其所應地思念它。
English version The Sutra says: Nothing can damage great benefit more than anger. A single thought of anger can burn away the good deeds cultivated over kotis (koti: ten million) of kalpas (aeon). Therefore, one should diligently and constantly abandon anger. Anger is the root of meaninglessness and harm, while the pure bodhicitta (the mind of enlightenment) is like a wish-fulfilling jewel, capable of fulfilling both worldly and transcendental aspirations, dispelling doubts, and ultimately attaining samadhi (meditative absorption). The activities of benefiting oneself and others arise from bodhicitta, so it should be protected as one's own life. Observe bodhicitta; it possesses a vast treasury of merit. If actions of body, speech, or mind disturb sentient beings, even in the slightest degree, one should refrain from them, unless it is a special expedient to save sentient beings. To harbor anger while dwelling in compassion is to betray the kindness of sentient beings. One should always cultivate patience, not looking at the faults of others, and always possess great compassion, as well as immeasurable minds of joy (mudita) and equanimity (upeksa). According to one's ability, one should give Dharma and food as alms. Use compassionate and beneficial actions to transform sentient beings, or, due to a mind aligned with great benefit, temporarily abandon certain things to await the opportune moment. If one lacks the power to widely benefit sentient beings, then abide in the Dharma, but contemplate bodhicitta. The Buddha said that this encompasses all practices. Fulfill the pure Dharma of requesting teachings, using various paramitas (perfections) such as generosity to gather sentient beings into the Mahayana (Great Vehicle), enabling them to abide in upholding, reciting, and so on, as well as contemplating and correctly practicing. The wise should restrain the six sense faculties (eyes, ears, nose, tongue, body, and mind), and should always quiet their minds and practice samapatti (meditative attainment). Destroying one's endeavors is alcohol, which is the root of all unwholesome deeds, like poison, fire, knives, frost, and hail. Therefore, one should stay away from it and not get close. Also, because the Buddha said it increases pride, one should not sit or lie on high and exquisite beds. In short, the wise, possessing wisdom, should completely abandon actions that harm themselves and others. I have now briefly explained, in sequence, the path of the correct samaya (vow), clarifying the sutras (discourses) spoken by the Buddha, so that everyone may widely understand and generate certainty. Based on this, correctly abide in the equal precepts, and also stay away from the causes of violating the precepts, which are being accustomed to evil thoughts, as well as laziness, delusion, fear, idle talk, and so on. The awakened one of the wondrous mantra (sacred utterance) path, abiding correctly in samaya in this way, should gradually cause the veils of obscurations to diminish, because of the increase of various merits. If one wishes to enter siddhi (accomplishment) in this life, then contemplate it as appropriate.
【English Translation】 The Sutra says: Nothing can damage great benefit more than anger. A single thought of anger can burn away the good deeds cultivated over kotis (koti: ten million) of kalpas (aeon). Therefore, one should diligently and constantly abandon anger. Anger is the root of meaninglessness and harm, while the pure bodhicitta (the mind of enlightenment) is like a wish-fulfilling jewel, capable of fulfilling both worldly and transcendental aspirations, dispelling doubts, and ultimately attaining samadhi (meditative absorption). The activities of benefiting oneself and others arise from bodhicitta, so it should be protected as one's own life. Observe bodhicitta; it possesses a vast treasury of merit. If actions of body, speech, or mind disturb sentient beings, even in the slightest degree, one should refrain from them, unless it is a special expedient to save sentient beings. To harbor anger while dwelling in compassion is to betray the kindness of sentient beings. One should always cultivate patience, not looking at the faults of others, and always possess great compassion, as well as immeasurable minds of joy (mudita) and equanimity (upeksa). According to one's ability, one should give Dharma and food as alms. Use compassionate and beneficial actions to transform sentient beings, or, due to a mind aligned with great benefit, temporarily abandon certain things to await the opportune moment. If one lacks the power to widely benefit sentient beings, then abide in the Dharma, but contemplate bodhicitta. The Buddha said that this encompasses all practices. Fulfill the pure Dharma of requesting teachings, using various paramitas (perfections) such as generosity to gather sentient beings into the Mahayana (Great Vehicle), enabling them to abide in upholding, reciting, and so on, as well as contemplating and correctly practicing. The wise should restrain the six sense faculties (eyes, ears, nose, tongue, body, and mind), and should always quiet their minds and practice samapatti (meditative attainment). Destroying one's endeavors is alcohol, which is the root of all unwholesome deeds, like poison, fire, knives, frost, and hail. Therefore, one should stay away from it and not get close. Also, because the Buddha said it increases pride, one should not sit or lie on high and exquisite beds. In short, the wise, possessing wisdom, should completely abandon actions that harm themselves and others. I have now briefly explained, in sequence, the path of the correct samaya (vow), clarifying the sutras (discourses) spoken by the Buddha, so that everyone may widely understand and generate certainty. Based on this, correctly abide in the equal precepts, and also stay away from the causes of violating the precepts, which are being accustomed to evil thoughts, as well as laziness, delusion, fear, idle talk, and so on. The awakened one of the wondrous mantra (sacred utterance) path, abiding correctly in samaya in this way, should gradually cause the veils of obscurations to diminish, because of the increase of various merits. If one wishes to enter siddhi (accomplishment) in this life, then contemplate it as appropriate.
親于尊所受明法 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 依于地分所宜處 妙山輔峰半巖間 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 嘗于往昔所游居 寺塔練若古仙室 當依自心意樂處 舍離在家絕諠務 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 能安飢渴諸疲苦 凈命善伴或無伴 當與妙法經卷俱 若順諸佛菩薩行 于正真言堅信解 具凈慧力能堪忍 精進不求諸世間 常樂堅固無怯弱 自他現法作成就 不隨余天無畏依 具此名為良助伴
增益守護清凈行品第二
彼作成就處所已 每日先住于念慧 依法寢息初起時 除諸無盡為障者 是夜放逸所生罪 慇勤還凈皆悔除 寂根具悲利益心 誓度無盡眾生界 如法澡浴或不浴 應令身口意清凈 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 心目現觀諦明瞭 當依本尊所在方
【現代漢語翻譯】 現代漢語譯本 親近於尊敬的上師所傳授的明法（vidyāmantra），觀察並相應地修行以成就（siddhi）。應當安住于真言（mantra）的修行，如所說明的次第儀軌。首先禮敬灌頂（abhiṣeka）傳法的尊師，稟告真言所修的行業。智者得到上師的許可后，依據地勢選擇適宜的處所，如妙山的山峰或半山巖洞之間，各種龕窟或兩山之中，在任何時候都能得到安穩。池塘中遍佈芰荷（Trapa natans）和青蓮（utpala），大河或小河的洲渚岸邊，遠離人群的喧鬧，篠葉（Sasa veitchii）扶疏，令人心情愉悅的樹木，多有乳木（latex-producing trees）和吉祥的草，沒有蚊虻（mosquitoes and gadflies），沒有苦寒和酷熱，沒有惡獸和毒蟲的妨礙，或者諸如來（Tathāgata）聖弟子過去曾經游居的地方，寺廟、蘭若（araṇya，寂靜處）、古仙人的住所。應當依據自己內心的意樂之處，舍離在家的事務，勤于轉化五欲（pañca kāmaguṇa）和諸蓋（āvaraṇa）的纏縛，一心深入地喜愛法味，長養自己的心以求得悉地（siddhi），並且常常具備堪忍的智慧，能夠安忍飢渴和各種疲勞痛苦。清凈的生命，善良的同伴，或者沒有同伴，應當與妙法經卷在一起。如果順應諸佛菩薩的修行，對於正真言（mantra）具有堅定的信心和理解，具備清凈的智慧和力量能夠堪忍，精進修行不求世間，常常喜樂於堅固而不怯弱，爲了自己和他人今生的成就，不隨順其他天神，沒有畏懼的依靠，具備這些條件，可以稱為良好的助伴。
增益守護清凈行品第二
在已經選定的成就處所，每天首先安住于念慧（smṛti-prajñā），依法休息，在剛開始醒來的時候，去除那些無盡的障礙。對於夜晚放逸所產生的罪過，慇勤地懺悔清除。寂靜根（śānta-indriya），具備慈悲心和利益眾生的心，發誓度化無盡的眾生界。如法地進行沐浴或者不沐浴，應當使身口意清凈。然後在齋室或空曠寂靜的地方，散佈美妙的鮮花等來莊嚴。隨意放置佛菩薩的形像或殊勝的經典，或者心思憶念十方諸佛，心目中顯現觀想，清楚明瞭。應當依據本尊（iṣṭadevatā）所在的方位。
【English Translation】 English version Having received the clear Dharma (vidyāmantra) from a respected teacher, observe and practice accordingly to achieve accomplishment (siddhi). One should abide in the practice of mantra, according to the explained order of rituals. First, pay homage to the venerable teacher who transmits the initiation (abhiṣeka) and teaches the Dharma, and report the activities to be practiced with the mantra. After the wise one has received permission from the teacher, choose a suitable place according to the terrain, such as the peak of a wonderful mountain or between the caves on the mountainside, where one can always find peace. Ponds are filled with Trapa natans and blue lotuses (utpala), on the banks of large or small rivers, away from the noise of crowds, with Sasa veitchii flourishing, pleasing trees, abundant latex-producing trees and auspicious grass, free from mosquitoes and gadflies, without bitter cold or intense heat, without the hindrance of fierce beasts and poisonous insects, or places where the Tathāgatas and holy disciples have resided in the past, temples, quiet places (araṇya), and ancient hermitages. One should rely on the place that pleases one's heart, abandon household affairs, diligently transform the attachments to the five desires (pañca kāmaguṇa) and the entanglements of the hindrances (āvaraṇa), wholeheartedly delight in the taste of the Dharma, cultivate one's mind to seek accomplishment (siddhi), and always possess the wisdom of endurance, able to endure hunger, thirst, and various fatigues and sufferings. A pure life, a good companion, or no companion, should be with the wonderful Dharma scriptures. If one follows the practice of the Buddhas and Bodhisattvas, has firm faith and understanding in the true mantra, possesses pure wisdom and strength to endure, practices diligently without seeking worldly things, always delights in steadfastness without weakness, for the accomplishment of oneself and others in this life, not following other gods, relying on fearlessness, possessing these qualities, one can be called a good companion.
Chapter Two: Increasing, Protecting, and Purifying Conduct
Having chosen a place for accomplishment, every day, first abide in mindfulness and wisdom (smṛti-prajñā), rest according to the Dharma, and upon waking up, remove the endless obstacles. For the sins arising from the indulgence of the night, diligently repent and cleanse them. With peaceful senses (śānta-indriya), possessing a compassionate heart and the intention to benefit all beings, vow to liberate the endless realms of beings. Bathe according to the Dharma or not, one should purify body, speech, and mind. Then, in a clean room or a quiet place, scatter beautiful flowers and other decorations. Freely place the images of Buddhas and Bodhisattvas or the excellent scriptures, or contemplate the Buddhas of the ten directions in one's mind, visualizing them clearly. One should rely on the direction where the chosen deity (iṣṭadevatā) is located.
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 以身口意清凈業 慇勤無量恭敬禮
作禮方便真言曰。
唵(一)南么薩婆怛他(引)蘗多(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 貪慾恚癡覆心故 于佛正法賢聖僧 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 勝愿菩提大心眾 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)設啰𧹞(平)檗車弭(三)伐折啰(二合)達么(四)頡唎(二合)(五)
我凈此身離諸垢 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
【現代漢語翻譯】 現代漢語譯本： 至誠恭敬，一心安住，五體投地，虔誠禮拜。 歸命於十方一切正等覺的佛陀，以及過去、現在、未來三世一切具足法身、報身、應化身三身的諸佛。 歸命於一切大乘佛法，歸命于永不退轉的菩提道上的修行者。 歸命于所有光明真實的真言，歸命於一切諸佛的秘密印契。 以身、口、意清凈的善業，慇勤無量地恭敬禮拜。
作禮方便真言曰：
『唵(om)(種子字，表示皈敬)，南么(namah)(皈命)，薩婆(sarva)(一切)，怛他(引)(tathā)(如來)，蘗多(gata)(去)，迦(引)(kāya)(身)，嚩(引)(vāc)(語)，吃質(二合)(citta)(意)，多(tā)(彼)，播娜(pāda)(足)，鑁(無范反)(vandanām)(禮敬)，迦嚕弭(karomi)(我作)。』
由此作禮的真實真言，即能普遍禮敬十方諸佛。 右膝著地，合起掌心，思惟並說出所懺悔的罪業： 我由於無明所積聚，以身、口、意造作了種種罪業。 因貪慾、嗔恚、愚癡矇蔽了心智，對佛、正法、賢聖僧， 父母、師長、善知識，以及無量眾生， 在無始以來的生死流轉中，造作了極其深重的無盡罪業。 現在面對十方一切諸佛，全部懺悔，永不再犯。
出罪方便真言曰：
『唵(om)(種子字，表示皈敬)，薩婆(sarva)(一切)，播波(pāpa)(罪)，薩怖(二合)(sphoṭa)(破滅)，吒(ṭa)(摧毀)，娜訶曩(dahanā)(焚燒)，伐折羅(引二合)(vajra)(金剛)，也(ya)(與)，莎訶(svāhā)(成就)。』
南無十方三世一切諸佛，以及佛陀所證悟的三種常住不變的法身、報身、應身，以及正法寶藏。 還有發殊勝誓願、追求菩提的大心菩薩眾，我今天全部都正式皈依。
歸依方便真言曰：
『唵(om)(種子字，表示皈敬)，薩婆(sarva)(一切)，勃馱(buddha)(佛陀)，菩提薩怛鑁(引二合)(bodhisattva)(菩薩)，設啰𧹞(平)(śaraṇam)(皈依)，檗車弭(gacchāmi)(我去)，伐折啰(二合)(vajra)(金剛)，達么(dharma)(法)，頡唎(二合)(hrīḥ)(慚愧)。』
我清凈此身，遠離一切垢染，以及過去、現在、未來三世的身、口、意。 將多於大海剎土微塵數量的身體，奉獻給一切諸如來。
施身方便真言曰：
『唵(om)(種子字，表示皈敬)』
【English Translation】 English version: With utmost sincerity and reverence, abide with one mind, prostrate with five limbs touching the ground, and pay homage. I take refuge in all the perfectly enlightened Buddhas of the ten directions, and in all the Buddhas of the three times (past, present, and future) who possess the three bodies (Dharmakaya, Sambhogakaya, and Nirmanakaya). I take refuge in all the Mahayana Dharma, I take refuge in the assembly of Bodhisattvas who never retreat from the path to enlightenment. I take refuge in all the bright and truthful mantras, I take refuge in all the secret mudras of the Buddhas. With the pure karma of body, speech, and mind, I diligently offer boundless reverence and homage.
The True Word (mantra) for the method of paying homage is:
'Om (seed syllable representing reverence), namah (obeisance), sarva (all), tathāgata (Thus Gone One), gata (gone), kāya (body), vāc (speech), citta (mind), tā (that), pāda (feet), vandanām (adoration), karomi (I do).'
By this true mantra of paying homage, one can universally pay homage to the Buddhas of the ten directions. With the right knee touching the ground and palms joined, contemplate and speak of the repentance of past sins: Due to the accumulation of ignorance, I have created various sins through body, speech, and mind. Because greed, hatred, and delusion have clouded my mind, towards the Buddhas, the true Dharma, the Sangha of virtuous beings, Parents, teachers, spiritual friends, and countless sentient beings, In the cycle of birth and death since beginningless time, I have committed extremely grave and endless sins. Now, facing all the Buddhas present in the ten directions, I repent of all of them and will not commit them again.
The True Word (mantra) for expiating sins is:
'Om (seed syllable representing reverence), sarva (all), pāpa (sin), sphoṭa (bursting), ṭa (destroying), dahanā (burning), vajra (vajra), ya (with), svāhā (accomplishment).'
Homage to all the Buddhas of the ten directions and three times, the three constant bodies (Dharmakaya, Sambhogakaya, Nirmanakaya), and the treasury of the true Dharma. And the assembly of Bodhisattvas with great minds who have made supreme vows and seek enlightenment, I now take refuge in them all.
The True Word (mantra) for taking refuge is:
'Om (seed syllable representing reverence), sarva (all), buddha (Buddha), bodhisattva (Bodhisattva), śaraṇam (refuge), gacchāmi (I go), vajra (vajra), dharma (Dharma), hrīḥ (shame).'
I purify this body, free from all defilements, and the body, speech, and mind of the three times (past, present, and future). I offer to all the Tathagatas this body, which is more numerous than the dust particles in countless Buddha-lands beyond the great ocean.
The True Word (mantra) for offering the body is:
'Om (seed syllable representing reverence)'
(一)薩婆怛他(引)蘗多(二)布阇缽啰(二合)跋(無竭反)㗚多(二合)曩夜怛忙(去二合)難(三)[嗨-每+(臼/工)][口*履]夜(二合)哆夜弭(四)薩婆怛他(引)檗多室柘(二合)地底瑟咤(敕限反二合)多(引)(五)薩婆怛他(引)蘗多若難謎阿(引)味設睹(六)
凈菩提心勝愿寶 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。謂蘊界處能執所執舍故。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)蘗多(二)本(去)若(尼也反)若囊(三)努暮捺那布阇迷伽參暮捺啰(二合)(四)薩叵(二合)啰儜三么曳(五)𤙖(六)
我今勸請諸如來 菩提大心救世者 唯愿普於十方界 恒以大云降法雨
【現代漢語翻譯】 現代漢語譯本： （一）薩婆怛他（引）蘗多（二）（Sarva-tathāgata）（一切如來）布阇缽啰（二合）跋（無竭反）㗚多（二合）曩夜怛忙（去二合）難（三）[嗨-每+(臼/工)][口*履]夜（二合）哆夜弭（四）（pūjā-pravartanāya-tām-anujñā-tāyāmi）（我請求允許開始供養）薩婆怛他（引）檗多室柘（二合）地底瑟咤（敕限反二合）多（引）（五）（Sarva-tathāgata-śreṣṭha-adhiṣṭhānād）（從一切如來最勝的加持）薩婆怛他（引）蘗多若難謎阿（引）味設睹（六）（Sarva-tathāgata-jñānam-āviśatu）（愿一切如來的智慧進入）。
凈菩提心勝愿寶，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）（Om）菩提質多（二）（bodhicitta）（菩提心）母多播（引二合）娜夜弭（三）（utpādayāmi）（我生起）。
是中增加句言：菩提心離一切物，謂蘊界處能執所執舍故。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）（Om）薩婆怛他（引）蘗多（二）（Sarva-tathāgata）（一切如來）本（去）若（尼也反）若囊（三）（puṇya-jñāna）（功德智慧）努暮捺那布阇迷伽參暮捺啰（二合）（四）（anumodanā-pūjā-megha-samudra）（隨喜供養如雲海）薩叵（二合）啰儜三么曳（五）（spharaṇa-samaye）（圓滿顯現之時）𤙖（六）（Āḥ）。
我今勸請諸如來，菩提大心救世者， 唯愿普於十方界，恒以大云降法雨。
【English Translation】 English version: (1) Sarva-tathāgata (All Tathāgatas) pūjā-pravartanāya-tām-anujñā-tāyāmi (I request permission to begin the offerings). Sarva-tathāgata-śreṣṭha-adhiṣṭhānād (From the most excellent blessing of all Tathāgatas). Sarva-tathāgata-jñānam-āviśatu (May the wisdom of all Tathāgatas enter).
With pure Bodhi-mind, a supreme wish-fulfilling jewel, I now arise to deliver all beings, Entangled by the sufferings of birth and other aggregates, And bodies harmed by ignorance, Rescuing and gathering them, guiding them to refuge and liberation, May I always benefit all sentient beings.
The expedient mantra for generating Bodhi-mind:
Om (Om) bodhicitta (Bodhi-mind) utpādayāmi (I generate).
Here, an additional sentence is added: Bodhi-mind is separate from all things, meaning it relinquishes the aggregates, realms, and sources, as well as what is grasped and the grasper. The Dharma has no self, the mind is equal, and it is originally unborn, like the nature of vast space. Just as the Buddha, the World-Honored One, and all Bodhisattvas generate Bodhi-mind, even to the Bodhi-tree, so too do I generate Bodhi-mind (This additional sentence is also like a mantra; it should be recited in Sanskrit).
In the immeasurable worlds of the ten directions, The great assembly of all Perfectly Enlightened Ones, With various skillful and expedient powers, And all the Buddha's children for the sake of beings, Whatever meritorious deeds they cultivate, I now rejoice in all of them.
The expedient mantra for rejoicing:
Om (Om) Sarva-tathāgata (All Tathāgatas) puṇya-jñāna (merit and wisdom) anumodanā-pūjā-megha-samudra (rejoicing offering like a cloud-sea) spharaṇa-samaye (at the time of complete manifestation) Āḥ (Āḥ).
I now entreat all the Tathāgatas, Those with great Bodhi-mind who save the world, May you universally in the ten directions, Constantly send down the rain of Dharma with great clouds.
勸請方便真言曰。
唵(一)薩婆怛他(引)蘗多(引)(二)睇灑儜布阇迷伽娑慕捺啰(二合)(三)薩叵(二合)啰儜三么曳(四)𤙖(五)
愿令凡夫所住處 速舍眾苦所集身 當得至於無垢處 安住清凈法界身
奉請法身方便真言曰。
唵(一)薩婆怛他(引)蘗多(二)捺睇灑夜弭(三)薩婆薩怛嚩(二合)系多(引)㗚他(去二合)耶(四)達么馱到薩口*體[口*底]㗚婆(上二合)靺睹(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)蘗多(二)[嗨-每+(臼/工)]哩也(二合)怛囊布阇迷伽參慕捺啰(二合)(三)薩叵(二合)啰儜三么曳(四)𤙖(五)
復造所餘諸福事 讀誦經行宴坐等 為令身心遍清凈 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 所謂凈除三業道 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。
南么薩婆怛他(引)蘗帝口*驃微濕嚩(二合)目契𡃇(二)唵阿三迷(三)呾[
【現代漢語翻譯】 現代漢語譯本 勸請方便真言曰： 唵(ōng)(種子字，表示皈敬) 薩婆怛他(引)蘗多(引)(sà pó dá tuō yè duō)(一切如來) 睇灑儜布阇迷伽娑慕捺啰(dǐ shě nì bù shé mí qié suō mù nà luō)(云供養海) (二合) 薩叵(sà pǒ)(普遍) 啰儜三么曳(luó nì sān me yì)(誓願) 𤙖(wèng)(種子字，表示清凈) 愿令凡夫所住處，速舍眾苦所集身，當得至於無垢處，安住清凈法界身。 奉請法身方便真言曰： 唵(ōng)(種子字，表示皈敬) 薩婆怛他(引)蘗多(sà pó dá tuō yè duō)(一切如來) 捺睇灑夜弭(nà dǐ shě yè mǐ)(指示) 薩婆薩怛嚩(sà pó sà dá wā)(一切眾生) 系多(引)㗚他(xì duō lì tuō)(利益) 耶(yē)(語尾助詞) 達么馱到薩口*體(法界) [口*底]㗚婆(dǐ lì pó)(堅固) 靺睹(mò dǔ)(愿) 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(ōng)(種子字，表示皈敬) 薩婆怛他(引)蘗多(sà pó dá tuō yè duō)(一切如來) [嗨-每+(臼/工)]哩也(hēi lī yě)(心) 怛囊布阇迷伽參慕捺啰(dá náng bù shé mí qié cān mù nà luō)(云供養海) (二合) 薩叵(sà pǒ)(普遍) 啰儜三么曳(luó nì sān me yì)(誓願) 𤙖(wèng)(種子字，表示清凈) 復造所餘諸福事，讀誦經行宴坐等，為令身心遍清凈，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，所謂凈除三業道，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： 南么薩婆怛他(引)蘗帝口*驃(皈命一切如來) 微濕嚩(wēi shī pó)(一切) 目契𡃇(mù qì è)(口) 唵阿三迷(ōng ā sān mí)(無等) 呾口*履(迅速)
【English Translation】 English version The True Words of Expedient Entreaty say: Om (seed syllable, representing reverence) Sarva Tathagata (all Thus Come Ones) Diksha Puja Megha Samudra (cloud offering sea) Svaha (universal) Rana Samaye (vow) Vam (seed syllable, representing purity). May the place where ordinary beings dwell, quickly abandon the body accumulated by all sufferings, attain to the place without defilement, and abide in the pure Dharmadhatu body. The True Words of Expedient Invocation of the Dharmakaya say: Om (seed syllable, representing reverence) Sarva Tathagata (all Thus Come Ones) Drikshaya Mi (to indicate) Sarva Sattva (all sentient beings) Hitarthaya (for the benefit) Ya (a grammatical suffix) Dharma Dhatu Sat (Dharmadhatu) Trik Bhava (firm) Mattu (may it be). All the virtuous deeds I have cultivated, for the benefit of all sentient beings, I now dedicate them all correctly, to eliminate the suffering of birth and death and reach Bodhi. The True Words of Expedient Dedication say: Om (seed syllable, representing reverence) Sarva Tathagata (all Thus Come Ones) Hridaya (heart) Dana Puja Megha Samudra (cloud offering sea) Svaha (universal) Rana Samaye (vow) Vam (seed syllable, representing purity). Furthermore, creating all other meritorious deeds, such as reading and reciting scriptures, walking around, and sitting in meditation, in order to make body and mind completely pure, to compassionately rescue and embrace oneself and others. The nature of the mind is thus free from all defilements, and the body should sit in accordance with what is appropriate. Next, one should form the Samaya Mudra, which is to purify the three karmas. One should know the characteristics of the secret mudra, as spoken by all the perfectly enlightened ones. One should join the hands of Samadhi and Prajna, and erect the two empty wheels, touching all the limbs, and reciting the true words. The Mantra for Entering the Buddha Samaya says: Namo Sarva Tathagatebhyah (Homage to all the Tathagatas) Visva Mukhebhya (to all faces) Om Ah Samaye (unequalled) Trat (quickly).
口*履](二合)三迷(四)三么曳(平五)莎訶(六)
才結此密印 能凈如來地 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 凈身口意故 遍轉于其身 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 清凈之秘印
法界生真言曰。
南么三曼多勃馱喃(一)達摩馱睹(二)薩嚩(二合)婆嚩句痕(三)
如法界自性 而觀于自身 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。
南么三曼多伐折啰(二合)𧹞(一)伐折啰(引二合)咀么(二合)句痕(二)
誦此真言已 當住于等引 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
【現代漢語翻譯】 現代漢語譯本： 口*履(二合)三迷(四)三么曳(平五)莎訶(六)
才結此密印，能凈如來地，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，密慧之標幟，凈身口意故，遍轉于其身，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，清凈之秘印。
法界生真言曰：
南么三曼多勃馱喃(Namas samanta buddhanam)(皈命普遍諸佛)達摩馱睹(Dharma-dhatu)(法界)薩嚩(二合)婆嚩句痕(Sarva bhava guham)(一切自性處)
如法界自性，而觀于自身，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(Vajrasattva)(金剛薩埵)真言曰：
南么三曼多伐折啰(二合)𧹞(Namas samanta vajranam)(皈命普遍金剛)伐折啰(引二合)咀么(二合)句痕(Vajratmaka)(金剛自性)
誦此真言已，當住于等引，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
【English Translation】 English version: 口*履(二合)三迷(四)三么曳(平五)莎訶(六)
By forming this secret mudra, one can purify the Tathagata's (如來) ground. The perfection of the Bhumi Paramita (地波羅蜜) is fulfilled, and the realm of the Three Dharmas (三法) is established. All other mudras should be performed in the order described in the sutras. Those who practice mantra should know that their actions will be accomplished. Next, form the mudra of the origin of the Dharmadhatu (法界). It is the emblem of secret wisdom. By purifying body, speech, and mind, it is turned throughout the body. The hands of Prajna Samadhi (般若三昧) both form the Vajra fist (金剛拳). The two voids (二空) are in the palms, and the wind banners (風幢) are all upright. This is called the secret mudra of the pure Dharmadhatu.
The mantra of the origin of the Dharmadhatu says:
Namas samanta buddhanam (皈命普遍諸佛) Dharma-dhatu (法界) Sarva bhava guham (一切自性處)
Contemplate oneself as the nature of the Dharmadhatu. Or, with truthful words, proclaim it three times. One should see that one dwells in the essence of the Dharma, immaculate like the void. The power of the mantra and mudra blesses the practitioner. To make it firm, contemplate oneself as the Vajra body. Form the mudra of Vajra wisdom, with the hands of cessation and contemplation facing each other. The wheels of earth, water, fire, and wind support each other on the left and right. The two voids rotate and join in the palm of wisdom. This is called the wheel of Dharma, the most victorious and auspicious mudra. This person will soon be like the savior of the world. The power of the mantra and mudra will be seen by those who achieve it. It constantly turns like a treasure wheel, and turns the great Dharma wheel.
The mantra of Vajrasattva (金剛薩埵) says:
Namas samanta vajranam (皈命普遍金剛) Vajratmaka (金剛自性)
After reciting this mantra, one should dwell in Samadhi (等引). Truly contemplate that this body of mine is Vajradhara (執金剛). All those who see it, including countless demons, should not doubt that it is Vajrasattva. Next, with the mantra and mudra, one should don the Vajra armor. One should contemplate that what is being worn covers the entire body.
生焰光 用是嚴身故 諸魔為障者 及余噁心類 睹之咸四散 是中密印相 先作三補吒 止觀二風輪 糾持火輪上 二空自相併 而在於掌中 誦彼真言已 當觀無垢字
金剛甲冑真言曰。
南么三曼多伐折啰(二合)𧹞(一)唵(二)伐折啰(二合)迦嚩遮(三)𤙖(四)
啰字色鮮白 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。
南么三曼多勃馱喃囕
真言同法界 無量眾罪除 不久當成就 住于不退地 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。
南么薩婆怛他(引)蘗帝𡃇薩婆佩也微蘗帝𡃇(二)微濕嚩(二合)目契弊薩婆他(引三)唅欠(四)啰吃灑(二合)摩訶(引)沬麗(五)薩婆怛他(引)蘗多奔抳也(二合)[嗨-每+(臼/工)]社帝(六)𤙖𤙖(七)呾啰(引二合)吒(輕)呾啰(二合)吒(同上八)阿缽啰(二合)[口*底]訶諦(九)莎訶(十)
由才憶念故 諸毗那也迦 惡形羅剎等 彼一切馳散
供養儀
【現代漢語翻譯】 現代漢語譯本 生起火焰光芒，用它來莊嚴自身，那些魔眾成為障礙，以及其他心懷惡意的眾生，見到這光芒都四處逃散。 這裡面的秘密印相，首先要做三個補吒（puṭa，包裹、覆蓋），止觀二風輪，纏繞在火輪之上，二空（指空性和無所有）自相併合，在掌中。 誦唸那個真言之後，應當觀想無垢的『𤙖』字。 金剛甲冑真言曰： 南么三曼多伐折啰(二合)𧹞(nāmaḥ samanta vajrāṇāṃ)（皈命普遍金剛），唵(oṃ)，伐折啰(二合)迦嚩遮(vajra kavaca)（金剛甲冑），𤙖(hūṃ)。 『啰(ra)』字顏色鮮白，用空點來莊嚴它，如同頭髻上的明珠，放置在頭頂上。 即使在百劫之中，所積累的眾多罪業，由此都能全部消除，福德和智慧都圓滿。 那個真言曰： 南么三曼多勃馱喃囕(namaḥ samanta buddhānāṃ rāṃ)（皈命普遍諸佛）。 真言等同於法界，無量的罪業都能消除，不久就能成就，安住于不退轉之地。 一切接觸到污穢的地方，應當加上這個字門，赤色具有威光，火焰鬘遍佈圍繞。 接下來爲了降伏魔眾，制伏各種大的障礙，應當唸誦大護者，無能堪忍明。 無能堪忍大護明曰： 南么薩婆怛他(引)蘗帝𡃇薩婆佩也微蘗帝𡃇(namaḥ sarva tathāgatebhyaḥ sarva bhayavigatebhyaḥ)（皈命一切如來，一切怖畏消散者），微濕嚩(二合)目契弊薩婆他(引)(viśva mukhebhyaḥ sarvathā)（一切面門，一切處），唅欠(hāṃ khaṃ)，啰吃灑(二合)摩訶(引)沬麗(rakṣa mahā male)（保護，偉大的清凈），薩婆怛他(引)蘗多奔抳也(二合)[嗨-每+(臼/工)]社帝(sarva tathāgata puṇya tejaḥ te)（一切如來福德光明），𤙖𤙖(hūṃ hūṃ)，呾啰(引二合)吒(輕)呾啰(二合)吒(trāṭ trāṭ)，阿缽啰(二合)[口*底]訶諦(apratihate)（無障礙），莎訶(svāhā)（成就）。 由於才憶念這個真言，那些毗那也迦（vināyaka，障礙神），惡形的羅剎（rākṣasa，羅剎）等，他們一切都四處逃散。 供養儀
【English Translation】 English version Generating flames of light, using it to adorn oneself, those demons become obstacles, and other beings with evil intentions, seeing this light, all scatter in all directions. Within this, the secret mudra, first perform three puṭas (enclosures), the two winds of cessation and contemplation, entwined on the fire wheel, the two emptinesses (referring to emptiness and non-existence) merge together, in the palm of the hand. After reciting that mantra, one should visualize the immaculate syllable '𤙖' (hūṃ). The Vajra Armor Mantra says: Nāmaḥ samanta vajrāṇāṃ (Homage to the universal Vajras), Oṃ, vajra kavaca (Vajra Armor), Hūṃ. The syllable 'Ra' is of a bright white color, adorned with a bindu (dot of emptiness), like a bright jewel on the topknot, placed on the crown of the head. Even in hundreds of kalpas (aeons), the accumulated multitude of sins, by this, can all be eliminated, and both merit and wisdom are perfected. That mantra says: Namaḥ samanta buddhānāṃ rāṃ (Homage to the universal Buddhas). The mantra is equal to the Dharmadhatu (realm of reality), immeasurable sins can be eliminated, and soon one will achieve, abiding in the state of non-retrogression. Every place that comes into contact with impurity, one should add this syllable-gate, red in color with majestic light, surrounded by a garland of flames. Next, in order to subdue the demons, and control all great obstacles, one should recite the great protector, the Unbearable Light. The Unbearable Great Protector Light says: Namaḥ sarva tathāgatebhyaḥ sarva bhayavigatebhyaḥ (Homage to all Tathagatas, those who have dispelled all fears), viśva mukhebhyaḥ sarvathā (to all faces, in every way), hāṃ khaṃ, rakṣa mahā male (protect, great purity), sarva tathāgata puṇya tejaḥ te (all Tathagata merit light), Hūṃ Hūṃ, trāṭ trāṭ, apratihate (unobstructed), svāhā (accomplishment). Because of merely remembering this mantra, those Vinayakas (obstructing deities), evil-shaped Rakshasas (demons), etc., all of them scatter in all directions. Offering Ritual
式品第三
如是正業凈其身 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 辟除作凈皆如是 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。
現前觀啰字 具點廣嚴飾 謂凈光焰鬘 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 先自凈心地 復凈道場地 悉除眾過患 其相如虛空 如金剛所持 此地亦如是 最初于下位 思惟彼風輪 訶字所安住 黑光焰流佈
彼真言言。
南么三曼多勃馱喃唅
次上安水輪 其色猶雪乳 嚩字所安住 頗胝月電光
彼真言曰。
南么三曼多勃馱喃鑁
復於水輪上 觀作金剛輪 想置本初字 四方遍黃色
彼真言曰。
南么三曼多勃馱喃阿
是輪如金剛 名大因陀羅 光焰凈金色 普皆遍流出 于彼中思惟 導師諸佛子 水中觀白蓮 妙色金剛莖 八葉具須蕊 眾寶自莊嚴 常出無量光 百千眾蓮繞 其上覆觀想 大覺師子座 寶
【現代漢語翻譯】 現代漢語譯本： 式品第三
如此以正確的行為凈化自身，安住于禪定中觀想本尊真言的主尊。 以真言和手印來召請，首先應當示現三昧耶（Samaya，誓言）。 真言相應能夠去除障礙，同時配合不動明王的智慧刀印。 恭敬地奉獻閼伽水（Argha，供養水），修行者再獻上真言座。 其次應當供養鮮花、香等，去除污垢也依靠不動明王。 辟除和凈化都像這樣進行，以本真言王來加持。 或者觀想諸佛的殊勝之子，被無量無數的大眾圍繞。
右邊的攝頌完畢，下面應當次第分別解說。
在眼前觀想啰（Ra）字，具有圓點和廣大的莊嚴。 意為清凈的光焰花鬘，光輝赫赫如同早晨的太陽。 唸誦聲音的真實意義，能夠去除一切障礙。 解脫貪嗔癡三毒的垢染，一切諸法也是這樣。 首先要凈化自己的心地，然後凈化道場。 完全去除各種過患，其相狀如同虛空。 如同金剛所持，此地也是這樣。 最初在下方，思惟彼風輪。 訶（Ha）字所安住，黑色的光焰流佈。
彼真言說：
南么三曼多勃馱喃（Namo Samanta Buddhanam） 唅（Ham）
其次在上面安立水輪，其顏色猶如雪乳。 嚩（Va）字所安住，如同頗胝迦（Sphatika，水晶）的月光和閃電的光芒。
彼真言說：
南么三曼多勃馱喃（Namo Samanta Buddhanam） 鑁（Vam）
又在水輪之上，觀想作成金剛輪。 想像放置本初字，四方遍佈黃色。
彼真言說：
南么三曼多勃馱喃（Namo Samanta Buddhanam） 阿（Ah）
此輪如金剛，名為大因陀羅（Mahaindra，偉大的因陀羅）。 光焰清凈呈金色，普遍地流出。 在那之中思惟，導師諸佛之子。 在水中觀想白蓮，具有美妙顏色的金剛莖。 八葉具備須蕊，用各種珍寶自然莊嚴。 常常發出無量的光芒，被成百上千的蓮花圍繞。 其上再觀想，大覺獅子座。 寶
【English Translation】 English version: Chapter 3
Thus, purify the body with correct actions, abide in samadhi (meditative absorption) and contemplate the principal deity of the mantra. Summon with mantra and mudra (hand gesture), first manifest the Samaya (vow). Mantra correspondence can remove obstacles, combined with the wisdom sword mudra of Acalanatha (immovable wisdom king). Humbly offer Argha (offering water), the practitioner then offers the mantra seat. Next, one should offer flowers, incense, etc., and remove defilements also relying on Acalanatha. Repelling and purification are performed in this way, blessed with the king of original mantras. Or contemplate the supreme sons of all Buddhas, surrounded by countless multitudes.
The summary verse on the right is complete, below should be explained separately in order.
Visualize the syllable Ra before you, possessing a dot and vast adornments. Meaning pure light flame garland, shining brightly like the morning sun. Reciting the true meaning of the sound, able to remove all obstacles. Liberating from the defilements of the three poisons (greed, hatred, delusion), all dharmas (phenomena) are also like this. First purify your own mind, then purify the mandala (place of enlightenment). Completely remove all faults, its appearance is like space. Like that held by Vajrapani (diamond-hand holder), this ground is also like this. Initially in the lower position, contemplate the wind wheel. The syllable Ha dwells, black light flames flowing.
The mantra says:
Namo Samanta Buddhanam Ham
Next, establish the water wheel above, its color like snowy milk. The syllable Va dwells, like the moonlight and lightning of Sphatika (crystal).
The mantra says:
Namo Samanta Buddhanam Vam
Again, above the water wheel, visualize creating a vajra (diamond) wheel. Imagine placing the original syllable, yellow throughout the four directions.
The mantra says:
Namo Samanta Buddhanam Ah
This wheel is like a vajra, named Mahaindra (great Indra). The light flames are pure and golden, flowing out universally. Within that, contemplate the guide, the sons of all Buddhas. In the water, visualize a white lotus, with a diamond stem of beautiful color. Eight leaves possessing filaments and pistils, naturally adorned with various treasures. Constantly emitting immeasurable light, surrounded by hundreds of thousands of lotuses. Above that, further visualize the lion throne of the Great Awakened One. Treasure
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 周布香花云 及與眾寶云 普雨雜花等 繽紛以嚴地 諧韻所愛聲 而奏諸音樂 宮中想凈妙 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。
南么薩婆怛他(引)蘗帝口*驃微濕嚩(二合)目契𡃇(二)薩婆他(三)欠(四)嗢蘗帝薩叵(二合)啰系門(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 閻浮凈金色 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。
南么三曼多勃
【現代漢語翻譯】 現代漢語譯本 以各種裝飾品莊嚴宮殿， 在大宮殿中， 寶柱排列成行， 遍佈各種幢幡寶蓋， 珠鬘等互相交織纏繞， 垂掛著美妙的寶衣， 周圍佈滿香花云， 以及各種寶云， 普遍降下各種雜花等， 繽紛散落以莊嚴大地， 和諧美妙的聲音， 演奏著各種音樂， 宮殿中觀想清凈美妙， 擺放著賢瓶和閼伽（供水）， 寶樹之王盛開， 用摩尼寶珠燈照亮， 三昧（禪定）總持之地， 自在的婇女（天女）， 佛陀的波羅蜜（到達彼岸的方法）等， 菩提（覺悟）的各種美妙莊嚴之花， 用方便法門表演各種技藝， 歌詠美妙的佛法之音， 以我的功德力， 如來的加持力， 以及法界的力量， 普遍供養而安住。
虛空藏轉明妃說：
南么薩婆怛他（引）蘗帝[口*驃]（一）微濕嚩（二合）目契𡃇（二）薩婆他（三）欠（四）嗢蘗帝薩叵（二合）啰系門（五）伽伽娜劍（六）莎訶（七法應多誦）
由此持誦一切， 真實不虛沒有差異， 作金剛合掌， 這就是加持印， 一切法不生不滅， 自性本來寂靜的緣故， 觀想此真實義， 將『阿』字置於其中， 接下來應當轉『阿』字， 成為大日牟尼（大日如來）， 無盡剎土微塵般的眾生， 普遍顯現在圓滿的光環內， 以千界為增數， 流出光焰之輪， 遍及眾生界， 隨順眾生的根性令其開悟， 身語意遍及一切， 佛心也是這樣， 如閻浮檀金般的清凈金色， 爲了應化世間， 結跏趺坐于蓮花之上， 處於正定之中遠離各種煩惱， 身上披著輕柔的絲綢衣裳， 自然形成的髮髻寶冠， 如同釋迦牟尼佛， 在那之中觀想『婆』字， 再次轉動這個字， 成為能仁（釋迦牟尼佛）之尊， 身披勤奮勇猛的袈裟衣， 具足三十二大丈夫相。 釋迦種子心曰：
南么三曼多勃
【English Translation】 English version Adorned with various ornaments in the great palace, In the great palace, The jeweled pillars are arranged in rows, Everywhere are various banners and canopies, Pearl necklaces and the like are intertwined, Hanging down are exquisite jeweled garments, Surrounding are clouds of fragrant flowers, As well as various clouds of jewels, Universally raining down various mixed flowers and the like, Scattering colorfully to adorn the earth, Harmonious and delightful sounds, Playing various music, In the palace, contemplate purity and exquisiteness, Arranged are virtuous vases and arghya (water offering), The King of Jewel Trees blooms luxuriantly, Illuminated by mani jewel lamps, The ground of samadhi (meditation) and dharani (total retention), The free and graceful celestial maidens, The Buddha's paramitas (perfections) and the like, The various exquisite and adorned flowers of Bodhi (enlightenment), Using skillful means to perform various arts, Singing the exquisite sounds of the Dharma, By the power of my merits, The power of the Tathagata's (Thus Come One's) blessings, And the power of the Dharmadhatu (realm of Dharma), Universally making offerings and abiding.
The Akashagarbha (Space Treasury) Transforming Vidya Queen (Wisdom Queen) says:
Namo Sarva Tathā(gata)tebhyah (1) Visva Mukhebhya (2) Sarvathā (3) Kham (4) Udgate Sphara Hīmam (5) Gaganā Kham (6) Svāhā (7) (This mantra should be recited frequently)
By holding this, everything Is real and without difference, Making the Vajra (Diamond) joined palms, This is the blessing mudra (hand gesture), All dharmas (teachings) are unborn, Because their nature is originally quiescent, Contemplate this truth, Place the syllable 'Ah' within it, Next, one should transform the syllable 'Ah', Into Mahavairocana Muni (Great Sun Buddha), Endless lands, dust-like beings, Universally appear within the perfect halo, Using a thousand worlds as an increasing number, Flowing out wheels of light and flames, Pervading the realms of beings, According to their nature, causing them to awaken, Body, speech, and mind pervade everything, The Buddha's mind is also like this, Like the pure gold of Jambudvipa (rose apple continent), In order to respond to the world, Sitting in full lotus posture on a lotus, Being in samadhi (meditative absorption) and away from all poisons, The body is covered with light silk garments, The hair naturally forms a crown, Like Shakyamuni Buddha, Within that, contemplate the syllable 'Bha', Again, transform this syllable, Into the Honorable Sage (Shakyamuni Buddha), Wearing the diligent and courageous kasaya (monk's robe), Possessing the thirty-two major marks of a great man. The Seed Syllable of Shakyamuni says:
Namo Samanta Buddhānam
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 同入于本體 流出亦如是 于佛右蓮上 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。
南么三曼多勃馱喃瞞
若觀世自在 或金剛薩埵 慈氏及普賢 地藏除蓋障 佛眼並白處 多利毗俱知 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。
南么三曼多伐折羅(二合)𧹞(一)戰拏摩訶𡀔灑儜(上)(二)薩破(二合)吒也(三)𤙖怛啰(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
【現代漢語翻譯】 現代漢語譯本 馱喃婆 (Dhananbha)
從字門轉變成佛，也能利益所有的眾生。 就像偉大的大日如來一樣，瑜伽行者應當如此觀察： 一個身體和兩個身體，乃至無量的身體， 一同進入到本體之中，流出也是這樣。 在佛的右邊蓮花上，應當觀想根本的本尊。 左邊放置執金剛，以及勤奮勇猛的眷屬。 前後花臺之中，有廣大的菩薩眾， 如一生補處菩薩等，都是能夠饒益眾生的。 右邊的花座下，是真言行者所居住的地方。 如果持誦妙吉祥（文殊菩薩），中間放置『無我』字。 這個字轉化成身體，就像前面所觀想的那樣。
文殊菩薩的種子字心咒說：
南么三曼多勃馱喃 瞞 (Namo samanta buddhanam mam)
如果觀想觀世自在（觀音菩薩），或者金剛薩埵 (Vajrasattva)， 慈氏（彌勒菩薩）以及普賢菩薩，地藏菩薩和除蓋障菩薩， 佛眼尊和白處尊，多利菩薩和毗俱知菩薩， 忙莽商羯羅 (Mamaki shankara)，金輪和馬頭明王， 持明男女使者，以及忿怒的諸位奉教者， 隨著他們所喜愛的，依照前面的方法而轉化。 爲了令心歡喜的緣故，奉獻外在的香花， 燈明和閼伽水，都如根本的教法所說。 不動明王用來去除污垢，辟除障礙使之光顯。 本法和自相加持，以及護持我的身體， 結諸方界等手印，或者降三世明王印。 召請如根本教法，所用的手印和真言， 以及這個普通的印，與真言王相應。
聖者不動尊的真言說：
南么三曼多伐折羅 (Namo samanta vajranam) 𧹞 (ham) 戰拏摩訶𡀔灑儜 (canda maharosana) 薩破 (二合) 吒也 (sphotaya) 𤙖怛啰 (二合) 吒 (trat) 悍 (hram) 漫 (mam)（應當誦三遍）
應當用定慧手，都作成金剛拳。 正直地舒展火風，虛空持地水。 三昧手作為刀鞘，般若手作為刀。 慧刀的入住和出，都在三...
【English Translation】 English version Dhananbha
Transforming into Buddhahood from the gate of syllables, also benefits all sentient beings. Just like the great Mahavairocana (Great Sun Buddha), the yogi should observe: One body and two bodies, even countless bodies, All enter into the essence, and the outflow is also like this. On the right lotus of the Buddha, one should visualize the fundamental deity. On the left, place Vajrapani (the wielder of the vajra), and diligent and brave retinue. In the front and back flower platforms, there are vast assemblies of Bodhisattvas, Such as the Ekajati-pratibaddha (one-birth-remaining) Bodhisattvas, who benefit sentient beings. Below the flower seat on the right, is where the mantra practitioners reside. If reciting the mantra of Manjushri (Bodhisattva of Wisdom), place the syllable 'no-self' in the middle. This syllable transforms into a body, just as visualized before.
The seed-syllable heart mantra of Manjushri says:
Namo samanta buddhanam mam
If visualizing Avalokiteshvara (Bodhisattva of Compassion), or Vajrasattva (Diamond Being), Maitreya (the future Buddha) and Samantabhadra (Universal Virtue Bodhisattva), Ksitigarbha (Earth Treasury Bodhisattva) and Sarvanivaranaviskambhin (Remover of Obstacles Bodhisattva), Buddhalocana (Buddha's Eye) and Pandara (White-Clad Tara), Tara and Bhrikuti, Mamaki shankara, Golden Wheel and Hayagriva (Horse-Headed King), Vidya-dhara male and female messengers, and the wrathful order-followers, According to what they desire, transform according to the previous method. For the sake of making the mind happy, offer external incense and flowers, Lamp light and arghya water, all as the fundamental teachings say. Acala (Immovable One) is used to remove defilements, dispel obstacles and make it shine. The fundamental practice and self-aspect empowerment, and protect my body, Form mudras such as the boundaries of all directions, or the Trailokyavijaya (Conqueror of Three Worlds) mudra. Summon according to the fundamental teachings, the mudras and mantras used, And this common mudra, corresponds to the mantra king.
The mantra of the Holy Acalanatha (Immovable Lord) says:
Namo samanta vajranam ham canda maharosana sphotaya trat hram mam (Should be recited three times)
One should use the samadhi (concentration) and prajna (wisdom) hands, both making the vajra fist. Righteously extend the fire and wind, space holds earth and water. The samadhi hand serves as the scabbard, the prajna hand as the sword. The entry and exit of the wisdom sword, are all in the three...
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 滅惡凈諸障 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。
南么三曼多勃馱喃(一)阿(去急呼)薩婆怛啰(引二合)缽啰(二合)底訶諦(二)怛他(引)檗黨矩奢(三)菩提淅[口履]耶(二合)缽[口履]布啰迦(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 俯屈其上節 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 及余難調伏 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。
南么三曼多勃馱喃(一)阿三迷(二)怛[口*履]三迷(三)三么曳(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 速滿無上愿 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
【現代漢語翻譯】 現代漢語譯本 昧鞘 是則無動尊（不動明王） 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 滅惡凈諸障 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： 南么三曼多勃馱喃（namo samanta buddhanam，歸命普遍諸佛）(一)阿(去急呼)薩婆怛啰(引二合)缽啰(二合)底訶諦(pratihate)(二)怛他(引)檗黨矩奢(tathagata ankusa)(三)菩提淅[口履]耶(bodhi sriye)(二合)缽[口履]布啰迦(paripuraka)(四)莎訶(svaha)(應誦七遍) 以歸命合掌 固結金剛縛 當令智慧手 直舒彼風輪 俯屈其上節 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 及余難調伏 不善心眾生 次奉三昧耶（samaya，誓言） 具以真言印 印相如前說 諸三昧耶教 三昧耶真言曰： 南么三曼多勃馱喃（namo samanta buddhanam，歸命普遍諸佛）(一)阿三迷(asamaye)(二)怛[口*履]三迷(trisamaye)(三)三么曳(samaye)(四)莎訶(svaha)(五應誦三遍) 以如是方便 正示三昧耶（samaya，誓言） 則能普增益 一切眾生類 當得成悉地（siddhi，成就） 速滿無上愿 令本真言主 諸明歡喜故 所獻閼伽水（argha，供水） 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
【English Translation】 English version Maishao This is the immovable venerable one (Acala, the Immovable One), with the majesty of the secret mudra. The meditative hand stills the mind, the wisdom hand universally rotates. One should know that the touched object is named 'removing defilement'. Rotating it to the left causes aversion. If forming boundaries in all directions, let them all turn to the right. The remaining various activities eradicate evil and purify all obstacles. One should also act in this way, corresponding according to the category. Next, with the mantra mudra, one invites all the sages. The Buddhas and Bodhisattvas say, 'Come according to your original vows'. The mantra for the expedient of summoning and inviting says: Namo Samanta Buddhanam (Homage to all Buddhas universally) (1), A (pronounced quickly) Sarva Trā (2) Pratīhate (2), Tathāgata Ankusa (3), Bodhi Sriye (4), Paripuraka (5), Svaha (recite seven times) With joined palms in homage, firmly bind the Vajra bond. Let the wisdom hand directly extend the wind wheel. Bend the upper joint downwards, hence it is called the hook mudra. The Buddhas, saviors of the world, summon everything with this. Those abiding in the ten grounds, the great powerful Bodhisattvas, And other difficult to tame, beings with unkind minds. Next, offer the Samaya (vow), complete with the mantra mudra. The mudra's form is as previously described, the teachings of all Samayas. The Samaya mantra says: Namo Samanta Buddhanam (Homage to all Buddhas universally) (1), Asamaye (2), Trisamaye (3), Samaye (4), Svaha (5, recite three times) With such expedients, correctly show the Samaya (vow). Then one can universally increase all kinds of beings. One shall attain Siddhi (accomplishment), quickly fulfilling the unsurpassed vow. Causing the original mantra lord and all the enlightened ones to rejoice. The offered Argha water (offering water) has already been fully prepared. Using the original mantra mudra, bless it according to the Dharma. Offering it to all the Sugatas (well-gone ones), using it to bathe their immaculate bodies. Next
當凈一切 佛口所生子
閼伽真言曰。
南么三曼多勃馱喃(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。
南么三曼多勃馱喃阿(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 複次當辟除 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 遍佈諸支分
金剛種子心曰。
南么三曼多勃馱喃鑁
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。
南么三曼多伐折啰(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 或以余契經 所說之軌儀 次當週遍身 被服金剛鎧 身語之
【現代漢語翻譯】 現代漢語譯本 當凈化一切，佛口所生的弟子。
閼伽（Argha，供養水）真言曰：
『南么三曼多勃馱喃（Namo Samanta Buddhanam，皈命普遍諸佛） 伽伽娜三摩（引）（Gagana-sama-sama，等同虛空） 莎訶（Svaha，成就）』（應當誦唸二十五遍，並以不動尊（Acala）印指示）。
其次奉獻所鋪設的座位，具備秘密印和真言，結成蓮花臺，遍佈一切處。覺悟者（佛）所安坐之處，是證得最殊勝菩提（Bodhi，覺悟）的地方。爲了得到這樣的處所，所以持以上供獻。
如來座真言曰：
『南么三曼多勃馱喃 阿（引聲急呼）』
其中秘密印相是，定（禪定）慧（智慧）手（左右手）相合，然後普遍舒展開來，猶如鈴鐸的形狀。二空（無名指）與地輪（中指），聚合在一起作為臺座，水輪（小指）稍微相遠離，這就是蓮花印。
再次應當辟除自身所生的障礙，以大慧刀印，配合聖不動（Acala）真言，應當見到如同那最殊勝的金剛火焰，焚燒一切障礙，令其完全沒有剩餘。智者應當轉變成金剛薩埵（Vajrasattva）身，真言和印相應，遍佈諸支分。
金剛種子心曰：
『南么三曼多勃馱喃 鑁（Vam）』
唸誦這個真實義，諸法離於言說。因為具備印等等，就等同於執金剛（Vajrapani）。應當知道那個印相，先以三補吒（Samputa，合掌），火輪（拇指）作為中鋒，端部銳利地互相合攏。風輪（食指）作為鉤，舒展彎曲地放置在旁邊。水輪（小指）互相交叉，而在掌內。
金剛薩埵（Vajrasattva）真言曰：
『南么三曼多伐折啰（Namo Samanta Vajra，皈命普遍金剛） 𧹞（Vajra） 戰拏摩訶（引）（Canda-maha，暴惡大） 𡀔灑𧹞（平）（Rosana Vajra，光明金剛） 𤙖（Hum）』
或者用三昧手，作成半金剛印。或者以其餘契經所說的軌儀。其次應當周遍全身，被服金剛鎧，身語之（加持身語）。
【English Translation】 English version May all be purified, the disciples born from the Buddha's mouth.
The Argha (offering water) mantra says:
'Namo Samanta Buddhanam (Homage to all Buddhas) Gagana-sama-sama (Equal to the sky) Svaha (Accomplishment)' (Should be recited twenty-five times, and indicated with the Acala (Immovable One) mudra).
Next, offer the laid-out seat, complete with secret mudra and mantra, forming a lotus platform, placed everywhere. The place where the Awakened One (Buddha) sits is where the most supreme Bodhi (Enlightenment) is attained. In order to obtain such a place, therefore, I hold this offering.
The Tathagata's (Thus Come One) seat mantra says:
'Namo Samanta Buddhanam A (prolonged sound, urgent call)'
Among them, the secret mudra is, the Samadhi (meditation) and Wisdom hands (left and right hands) are joined together, and then universally spread out, like the shape of a bell. The two empty (ring fingers) and earth wheels (middle fingers) are gathered together as a platform, the water wheels (little fingers) are slightly separated, this is the lotus mudra.
Again, one should dispel the obstacles arising from oneself, with the great wisdom sword mudra, in conjunction with the Acala (Immovable One) mantra, one should see it like that most supreme Vajra (Diamond) flame, burning all obstacles, leaving none remaining. The wise one should transform into the Vajrasattva (Diamond Being) body, the mantra and mudra corresponding, pervading all limbs.
The Vajra (Diamond) seed heart says:
'Namo Samanta Buddhanam Vam'
Recite this true meaning, all dharmas (teachings) are apart from words. Because one possesses the mudra etc., one is equal to Vajrapani (Holder of the Diamond). One should know that mudra, first with the Samputa (joined palms), the fire wheels (thumbs) as the central point, the ends sharply joined together. The wind wheels (index fingers) as hooks, stretched and bent, placed beside them. The water wheels (little fingers) cross each other, and are within the palm.
The Vajrasattva (Diamond Being) mantra says:
'Namo Samanta Vajra (Homage to all Vajras) Vajra Canda-maha (Fierce and great) Rosana Vajra (Bright Vajra) Hum'
Or use the Samadhi hand, making a half-Vajra mudra. Or according to the rituals described in other sutras. Next, one should cover the whole body, wearing the Vajra armor, of body and speech (blessing body and speech).
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。
南么三曼多勃馱喃欠
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 諸有噁心者 當見遍此地 金剛熾焰光
降伏魔真言曰。
南么三曼多勃馱喃(一)摩訶(引)沫啰嚩口*底捺奢嚩路嗢婆(二合)吠(平)(三)摩訶(引)昧怛[口*履]也(三合)毗庾(二合)嗢檗(二合)口*底莎訶(五)
當以智慧手 而作金剛拳 正直舒風輪 加於白毫際 如毗俱知形 是則彼幖幟 此印名大印 念之除眾魔 才結是法故 無量天魔軍 及余為障者 必定皆退散 次用難堪忍 密印及真言 而用結周界 威猛無能睹
無能堪忍真言曰。
南么三曼多勃馱喃(一)三莽多弩蘗帝(二)滿馱也徒瞞(引)(三)摩訶三摩耶嗨-每+(臼/工)阇(去)帝(四)娑么(二合)啰奶(五)阿缽啰(二合)[口*底]訶諦(六)馱迦馱迦(七)捺啰捺啰(八)滿馱滿馱(九)捺奢爾膻(十)薩婆怛他(引)蘗多(引)弩壤帝(十一)缽啰
【現代漢語翻譯】 現代漢語譯本 密印：之前已經依法講述過。 用『佉』字和點，安置在頭頂上，思維這個真言，諸法就像虛空一樣。 這個真言是： 南么三曼多勃馱喃欠 (Namas samanta buddhanam kham) 應該先安住于這個字門，然後作成金剛薩埵 (Vajrasattva) 身。 其次應該一心作成摧伏諸魔印，智者應該普遍轉動，與真語相應，能夠去除極其猛烈的、所有懷有噁心的人，將會看見遍佈此地的金剛熾焰光。 降伏魔真言是： 南么三曼多勃馱喃 (Namas samanta buddhanam)(一) 摩訶 (maha)(引) 沫啰嚩[口底] (maravati)(二) 捺奢嚩路嗢婆 (dasha valodbhave)(二合) (三) 摩訶 (maha)(引) 昧怛[口履]也 (maitri)(三合) 毗庾 (bhyo)(二合) 嗢檗 (udgate)(二合) [口底] (四) 莎訶 (svaha)(五) 應當用智慧手，作成金剛拳，正直舒展風輪，加於白毫之間，如毗俱知 (Bhrikuti) 的形狀，這就是她的標誌。此印名為大印，唸誦它可以去除眾魔。才結成這個法印的緣故，無量的天魔軍隊，以及其餘作為障礙者，必定都會退散。其次用難堪忍密印和真言，用來結成周界，威猛得沒有人能夠看見。 無能堪忍真言是： 南么三曼多勃馱喃 (Namas samanta buddhanam)(一) 三莽多弩蘗帝 (samanta anugate)(二) 滿馱也徒瞞 (bandhaya dhuman)(引)(三) 摩訶三摩耶嗨-每+(臼/工)(去) 阇 (ja)(去) 帝 (te)(四) 娑么 (sma)(二合) 啰奶 (ra nai)(五) 阿缽啰 (apra)(二合) [口底]訶諦 (ti hate)(六) 馱迦馱迦 (dhaka dhaka)(七) 捺啰捺啰 (dara dara)(八) 滿馱滿馱 (bandha bandha)(九) 捺奢爾膻 (dasha disham)(十) 薩婆怛他 (sarva tatha)(引) 蘗多 (gata)(引) 弩壤帝 (anujnate)(十一) 缽啰 (pra)
【English Translation】 English version Secret Seal: Previously, it has been explained according to the Dharma. Using the syllable 'Kha' and a dot, place it on the crown of the head, contemplate this mantra, all dharmas are like the void. That mantra is: Namas samanta buddhanam kham (南么三曼多勃馱喃欠) One should first abide in this syllable-door, and then form the body of Vajrasattva (金剛薩埵). Next, one should single-mindedly form the Mudra of Subduing all Demons, the wise should universally turn it, corresponding with the true speech, capable of removing the extremely fierce, all those who harbor evil intentions, will see the blazing light of Vajra pervading this earth. The mantra for Subduing Demons is: Namas samanta buddhanam (南么三曼多勃馱喃)(one) Maha (摩訶)(extended) Maravati (沫啰嚩[口底])(two) Dasha valodbhave (捺奢嚩路嗢婆)(conjunction)(three) Maha (摩訶)(extended) Maitri (昧怛[口履]也)(conjunction) Bhyo (毗庾)(conjunction) Udgate (嗢檗)(conjunction) (four) Svaha (莎訶)(five) One should use the hand of wisdom to form the Vajra Fist, righteously extend the Wind Wheel, add it to the space between the eyebrows (urna), like the form of Bhrikuti (毗俱知), that is her mark. This mudra is called the Great Mudra, reciting it can remove all demons. Because of forming this mudra, countless armies of heavenly demons, and others who act as obstacles, will certainly retreat and scatter. Next, use the Unbearable Secret Seal and mantra, to form a boundary, so fierce that no one can see it. The Unbearable Mantra is: Namas samanta buddhanam (南么三曼多勃馱喃)(one) Samanta anugate (三莽多弩蘗帝)(two) Bandhaya dhuman (滿馱也徒瞞)(extended)(three) Maha samaya (摩訶三摩耶)(past tense) Ja (阇)(past tense) Te (帝)(four) Sma (娑么)(conjunction) Ra nai (啰奶)(five) Apra (阿缽啰)(conjunction) Ti hate (訶諦)(six) Dhaka dhaka (馱迦馱迦)(seven) Dara dara (捺啰捺啰)(eight) Bandha bandha (滿馱滿馱)(nine) Dasha disham (捺奢爾膻)(ten) Sarva tatha (薩婆怛他)(extended) Gata (蘗多)(extended) Anujnate (弩壤帝)(eleven) Pra (缽啰)
(二合)嚩啰達摩臘馱微若曳(平十二)薄伽嚩口*底微矩[口履]微矩麗(十四)麗魯補[口履]微矩麗(十五)莎訶(當誦三遍十六)
或以第二略說真言曰。
南么三曼多勃馱喃(一)麗魯補[口*履]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 火輪合為峰 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 護身處令凈 結諸方界等
不動尊種子心曰。
南么三曼多伐折啰(二合)𧹞悍
次先恭敬禮 復獻于閼伽 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 複頻誦真言 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 清凈法界心 所謂囕字門 如前所開示
所稱名中塗香真言曰。
南么三曼多勃馱喃(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。
南么三曼多勃馱喃(一)摩訶(引)昧呾[口*履]
【現代漢語翻譯】 現代漢語譯本： （二合）Vara Dharma Radha Vijaye（圓滿的法之喜悅的勝利者）Bhagavati（薄伽梵，意為世尊）Vikuri Vikuri（各種變化）Lirupuri Vikuri（光輝圓滿的變化）娑婆訶（愿此成就）（應當誦三遍）
或者用第二種略說的真言說：
南么三曼多勃馱喃（皈命普遍的諸佛）Lirupuri Vikuri（光輝圓滿的變化）娑婆訶（愿此成就）（應當誦七遍）
首先用三補吒手印，風輪位於掌中，二空和地輪，向內彎曲猶如鉤子，火輪合攏成峰，打開散佈水輪，旋轉手指指向十方，這叫做結大界。用以守護十方國土，能夠令一切堅固安住。因此三世之事，都能夠普遍地護持。或者用不動尊（Acala，意為不動明王）成就一切事，護身並使處所清凈，結諸方界等。
不動尊種子心咒曰：
南么三曼多伐折啰（二合）（皈命普遍的金剛）悍
其次先恭敬地禮拜，再獻上閼伽（argha，意為供水），如經中所說香等，依法修持供養。再用聖不動尊加持這些物品，結彼慧刀印，普遍地灑之。這些香花等，所準備的供養具，用密印灑之，再頻繁地誦持真言。各自說出本真言，以及自己所持的明咒。應當像這樣做了之後，稱名而奉獻。一切先普遍地安置，清凈法界之心，所謂囕字門，如前所開示。
所稱名中塗香真言曰：
南么三曼多勃馱喃（皈命普遍的諸佛）微輸馱健杜（引）納婆（二合）嚩（清凈香的生起）娑婆訶（愿此成就）（應當誦三遍）
其次說花真言曰：
南么三曼多勃馱喃（皈命普遍的諸佛）摩訶（引）昧呾[口*履]
【English Translation】 English version: (Twofold combination) Vara Dharma Radha Vijaye (Victor of the joy of perfect Dharma) Bhagavati (Bhagavan, meaning World Honored One) Vikuri Vikuri (Various transformations) Lirupuri Vikuri (Radiant and perfect transformations) Svaha (May this be accomplished) (Should be recited three times)
Or, using the second, abbreviated mantra, say:
Namo Samanta Buddhanam (Homage to all Buddhas universally) Lirupuri Vikuri (Radiant and perfect transformations) Svaha (May this be accomplished) (Should be recited seven times)
First, use the Samputa mudra, with the wind wheel in the palm. The two voids and earth wheel, bent inward like hooks. The fire wheel joined to form a peak, open and scatter the water wheel. Rotate the fingers pointing in the ten directions, this is called binding the great boundary. Use it to protect the ten directions of the country, able to make everything firm and stable. Therefore, the affairs of the three times, all can be universally protected. Or use Acala (immovable尊), to accomplish all things, protect the body and purify the place, bind all directions, etc.
The seed-heart mantra of Acala:
Namo Samanta Vajra (Twofold combination) Hūm Hām
Next, first respectfully prostrate, then offer argha (offering water), such as incense and so on as described in the sutra, cultivate offerings according to the Dharma. Then use the holy Acala to bless these objects, form the wisdom sword mudra, and sprinkle it universally. These incense, flowers, etc., the prepared offering implements, sprinkle with secret mudras, then frequently recite the mantra. Each speaks their own root mantra, and the dharani they hold. Having done this, one should call the name and offer it. First, universally place everything, the pure Dharma realm mind, the so-called 'ram' syllable gate, as previously shown.
The anointing incense mantra among the names called:
Namo Samanta Buddhanam (Homage to all Buddhas universally) Visuddha Gandha Utbhave (Emergence of pure fragrance) Svaha (May this be accomplished) (Should be recited three times)
Next, say the flower mantra:
Namo Samanta Buddhanam (Homage to all Buddhas universally) Maha Maitri
也(三合二)毗廋(二合)嗢蘗帝(三)莎訶(當誦三遍)
次說焚香真言曰。
南么三曼多勃馱喃(一)達摩馱埵弩蘗帝(二)莎訶(當誦三遍)
次說然燈真言曰。
南么三曼多勃馱喃(一)怛他(引)[(薩-文+(立-一))/木]多(引)唎旨(二合二)薩叵(二合)啰儜嚩婆(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。
南么三曼多勃馱喃(一)阿啰啰迦啰啰(二)沫鄰捺泥(三)摩訶(引)沫履(四)莎訶(當誦三遍)
及余供養具 所應奉獻者 依隨此法則 凈以無動尊 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 清凈極嚴麗 所獻皆充滿 平等如法界 此方及余剎 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 眾香花云等 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 所愿皆成就
持虛空藏明增加句云。
依我功德力 及與法界力 一切時易獲 廣多復清凈 大
【現代漢語翻譯】 現代漢語譯本： 也毗廋嗢蘗帝（此句梵文音譯，無具體含義）莎訶（當誦三遍）
接下來宣說焚香真言，說：
南么三曼多勃馱喃（皈命普遍諸佛）達摩馱埵弩蘗帝（法界生起）莎訶（當誦三遍）
接下來宣說燃燈真言，說：
南么三曼多勃馱喃（皈命普遍諸佛）怛他[(薩-文+(立-一))/木]多唎旨（如來光明）薩叵啰儜嚩婆娑娜（普遍照耀）伽伽猱陀哩耶（虛空持）莎訶（當誦三遍）
接下來宣說諸食真言，說：
南么三曼多勃馱喃（皈命普遍諸佛）阿啰啰迦啰啰（快速給予）沫鄰捺泥（滿足）摩訶沫履（大滿足）莎訶（當誦三遍）
以及其餘的供養器具，所應該奉獻的，依照這個法則，用不動尊（Acalanātha）來清凈。 應當合定慧掌，五輪互相交叉，這就是持眾物，普遍供養印。 具有智慧的持真言者，恭敬供養眾聖尊，再作心意儀式，清凈極其莊嚴美麗。 所獻之物皆充滿，平等如法界，此方以及其餘剎土，普遍進入諸趣之中。 依靠諸佛菩薩的福德而生起，幢幡以及各種瓔珞寶蓋，廣大的美妙樓閣，以及天寶樹王，遍有各種資具。 各種香花云等等，無邊無際猶如虛空，各自降雨各種供物，供養成就佛事。 思惟奉獻一切諸佛以及菩薩，以虛空藏菩薩（Ākāśagarbha）的明咒，普遍供養印。 三轉作加持，所愿皆成就。
持虛空藏菩薩明咒增加句說：
依靠我的功德力，以及法界的力量，一切時容易獲得，廣大眾多又清凈。 大
【English Translation】 English version: Ya bi sou wa ge di (Transliteration of Sanskrit, no specific meaning) Svaha (Recite three times)
Next, recite the Incense Burning Mantra, saying:
Namo Samanta Buddhanam (Homage to all Buddhas) Dharma Dhatu Udgate (Arising from the Dharma Realm) Svaha (Recite three times)
Next, recite the Lamp Lighting Mantra, saying:
Namo Samanta Buddhanam (Homage to all Buddhas) Tathagato Rici (Light of the Tathagata) Sarva Ranavabhasana (Universally Illuminating) Gagana Dhariye (Holder of Space) Svaha (Recite three times)
Next, recite the Food Offering Mantra, saying:
Namo Samanta Buddhanam (Homage to all Buddhas) Arara Karara (Quickly Granting) Malindani (Fulfilling) Maha Mali (Great Fulfillment) Svaha (Recite three times)
And the remaining offering implements, what should be offered, according to this rule, purify with Acalanātha (Immovable One). One should join the Samadhi and Prajna palms, the five wheels (fingers) crossing each other, this is holding all things, the Universal Offering Mudra. The mantra holder with wisdom, respectfully makes offerings to all the Holy Ones, then performs the mental ceremony, pure and extremely solemn and beautiful. What is offered is all-encompassing, equal like the Dharma Realm, this land and other lands, universally entering all realms of existence. Relying on the merit of all Buddhas and Bodhisattvas to arise, banners and various jeweled canopies, vast and wonderful pavilions, and the King of Heavenly Treasure Trees, everywhere possessing all kinds of resources. Various incense, flower clouds, and so on, boundless like the void, each raining down various offerings, offering to accomplish the Buddha's deeds. Thinking of offering to all Buddhas and Bodhisattvas, with the mantra of Ākāśagarbha (Space Treasury), the Universal Offering Mudra. Turning three times to bless, all wishes are fulfilled.
Holding the Ākāśagarbha mantra, add the following phrase:
Relying on the power of my merit, and the power of the Dharma Realm, at all times easily obtained, vast, numerous, and pure. Great
供莊嚴云 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 愿明行清凈 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 無比勝愿法 等同於虛空 彼不可為喻 隙塵千萬分 尚不及其一 恒于眾生界 成就果愿中 于悉地無盡 故離於譬喻 常無垢翳悲 依于精進生 隨愿成悉地 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 離障無掛礙 行於悲行者 周流三世中 施與成就愿 于無量之量 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 若施斯愿者 恒至殊勝處 廣及於世間 能滿勝希愿 不染一切趣 三界無所依
右此偈即同真言當誦
【現代漢語翻譯】 現代漢語譯本 以莊嚴的供養云，依憑一切如來（Tathagata，佛的稱號之一）及諸菩薩眾（Bodhisattva，立志成佛的修行者），如海會般涌現流出。 憑藉一切諸佛和菩薩的加持，如法修行所做之事，積聚各種功德。 將這些功德迴向成就悉地（Siddhi，成就、神通），爲了利益一切眾生。 以這樣的心願說：愿我的明智和行為都清凈，各種障礙得以消除，功德自然圓滿。 隨時修正自己的行為，這樣就沒有固定的期限。 如果修持真言（Mantra，咒語）的人，此生想要獲得悉地，首先要依法持誦真言，但作意念上的供養。 當所做之事終了，接下來一個月，具足外在的儀軌，而受持真言。 又以持金剛（Vajradhara，金剛持，密教的本尊）殊勝的諷詠，供養佛菩薩，應當能夠快速成就。
執金剛阿利沙（Vajrapani Arya，金剛手聖者）偈頌說：
無與倫比，不可動搖，平等而堅固的法。 以悲憫之心救度流轉的眾生，攘除眾生的痛苦。 普遍能夠授予悉地，以及一切功德。 遠離垢染，不遷變，無比殊勝的願力之法。 等同於虛空，沒有什麼可以比擬。 即使是微小的塵埃的千萬分之一，也尚且不能比得上它。 恒常在眾生界中，成就果愿。 于悉地是無盡的，所以無法用譬喻來形容。 常無垢染，充滿悲憫，依憑精進修行而生。 隨眾生的願望成就悉地，自然而然，沒有誰能夠遮蔽。 為眾生做有意義的事情，所及之處普遍周遍。 光明照耀，恒常不斷，哀憫眾生，身形廣大。 遠離障礙，沒有牽掛，行於悲憫之行。 周流於過去、現在、未來三世之中，施與成就的願望。 于無量之量，令眾生到達究竟之處。 奇妙啊，這微妙之法，是善逝（Sugata，如來的稱號之一）所證悟的。 只要不違背本來的誓願，就能授予我無上的果位。 如果施與這樣的願望，恒常到達殊勝之處。 廣泛地利益世間，能夠滿足殊勝的希愿。 不染著一切趣向，三界之中無所依。
右邊的這首偈頌就等同於真言，應當誦持。
【English Translation】 English version Adorned with clouds of offerings, relying on all the Tathagatas (One of the titles of Buddha) and the Bodhisattva (Enlightenment being) assembly, flowing forth like a sea gathering. Through the blessings of all Buddhas and Bodhisattvas, the practices performed according to the Dharma accumulate various merits. Dedicate these merits towards the attainment of Siddhi (Accomplishment, Supernatural Power), for the benefit of all sentient beings. With such a mind, say: May my wisdom and conduct be pure, may all obstacles be eliminated, and may merits be naturally perfected. Constantly correct one's actions, thus there is no fixed time limit. If a Mantra (Sacred utterance) practitioner seeks Siddhi in this life, first recite the Mantra according to the Dharma, but offer only mental offerings. When the intended purpose is completed, then for one month, with complete external rituals, receive and uphold the Mantra. Also, with the Vajradhara's (Diamond Holder, a principal deity in Esoteric Buddhism) excellent chanting, make offerings to the Buddhas and Bodhisattvas, and one should quickly attain accomplishment.
Vajrapani Arya (Noble one holding the Vajra) said in verse:
Incomparable, immovable, the Dharma that is equal and firm. With compassion, deliver sentient beings from transmigration, removing the suffering of beings. Universally able to grant Siddhi, and all merits. Free from defilements, unchanging, the Dharma of incomparable and supreme vows. Equal to the sky, there is nothing to compare it to. Even one ten-millionth of a tiny speck of dust cannot compare to it. Constantly in the realm of sentient beings, accomplishing the fruition of vows. In Siddhi, it is endless, therefore it is beyond comparison. Always without defilement, full of compassion, arising from diligent practice. Accomplishing Siddhi according to the wishes of sentient beings, naturally, no one can obstruct it. Doing meaningful things for sentient beings, reaching everywhere universally. The light shines constantly, without ceasing, compassionate to sentient beings, with a vast form. Free from obstacles, without attachments, acting in compassionate deeds. Flowing through the three times of past, present, and future, bestowing the wish for accomplishment. In immeasurable measure, leading sentient beings to the ultimate place. Wonderful, this subtle Dharma, is what the Sugata (One of the titles of Buddha) has realized. As long as one does not violate the original vows, one can bestow upon me the supreme fruit. If one bestows such a wish, one will constantly reach an excellent place. Extensively benefiting the world, able to fulfill supreme hopes. Not defiled by any realms, without reliance in the three realms.
This verse on the right is the same as the Mantra, and should be recited.
梵本。
誦持如是偈贊已 至誠歸命世導師 唯愿眾聖授與我 慈濟有情之悉地 複次為欲利他故 觀佛化云遍一切 我所修福佛加持 普賢自體法界力 坐蓮華臺往十方 隨順性慾導眾生 依諸如來本誓願 凈除一切內外障 開現出世眾資具 如其信解充滿之 以我功德所莊嚴 及凈法界中出生 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 若作真言唸誦時 今當次說彼方便 智者如先所開示 現前而觀本所尊 于其心月圓明中 悉皆照見真言字 即應次第而受持 乃至令心凈無垢 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 持彼真言秘密印 自作瑜伽本尊像 如其色相威儀等 我身無二行
【現代漢語翻譯】 現代漢語譯本 誦持這樣的偈頌讚美后，以至誠之心歸命於世間的導師（世導師）， 唯愿諸位聖者賜予我慈悲救濟眾生的成就（悉地）。 再次，爲了利益他人，觀想佛陀化作雲朵遍佈一切。 我所修的福德，仰仗佛陀的加持，以及普賢（普賢）的自體和法界的力量。 乘坐蓮花寶座前往十方，隨順世間引導眾生。 依靠諸位如來往昔的誓願，清凈一切內外障礙。 開啟顯現出世間的各種資具，如眾生所信解的那樣充滿他們。 以我的功德所莊嚴，以及從清凈法界中出生。 由於如來的神力加持，成就眾生各種義利。 完備諸佛的庫藏，涌出無盡珍寶，不可思議。 三遍誦持虛空藏（虛空藏）轉明真言，以及結密印的手印，如前所說。 此真言乘的諸位學者，因此應當生起真實的信心。 一切導師所宣說，不應誹謗，不應生起疑惑和後悔。 持誦法則品第四 像這樣具足儀軌供養后，發起利益無盡眾生的心。 稽首頂禮諸佛、聖天等，安住在相應的座位上，進入三昧（三昧）。 四種靜慮的軌儀，能夠令內心生起喜悅和快樂。 以真實義加持的緣故，應當獲得真言成就的等引（等引）。 如果要做真言唸誦的時候，現在當依次說其方便。 智者如先前所開示的那樣，在眼前觀想本尊（本所尊）。 在其心月圓明之中，完全照見真言的字。 就應當依次受持，乃至令心清凈沒有垢染。 計數、及時辰、相現等等，依照隨順經教已經滿足。 立志追求有相的義利，真言的成就（悉地）隨意成就。 這叫做世間具相行，四支禪門又殊勝奇異。 行者應當生起決定的意念，首先應當一心一意地觀想本尊（本尊）。 持彼真言和秘密手印，自己作瑜伽，觀想本尊的形象。 如其色相和威儀等等，我身與本尊無二無別地修行。
【English Translation】 English version Having recited such verses of praise, sincerely take refuge in the world's teacher (世導師, Śāstā). May all the saints grant me the siddhi (悉地, accomplishment) of compassionately benefiting sentient beings. Furthermore, for the sake of benefiting others, visualize the Buddha transforming into clouds pervading everything. The merit I have cultivated, relying on the Buddha's blessings, as well as the power of Samantabhadra's (普賢) own being and the dharmadhātu (法界, realm of reality). Riding on a lotus throne, go to the ten directions, accord with the world, and guide sentient beings. Relying on the past vows of all the Tathāgatas (如來), purify all internal and external obstacles. Open and manifest all the resources of transcendence, filling them as sentient beings believe and understand. Adorned by my merits, and born from the pure dharmadhātu (法界, realm of reality). Due to the blessings of the Tathāgata's (如來) divine power, accomplish all the benefits for sentient beings. Complete the treasuries of all the Buddhas, and bring forth endless treasures, inconceivable. Recite the mantra (真言) of Ākāśagarbha (虛空藏) three times, which clarifies, and form the secret mudrā (密印, hand gesture), as previously described. All scholars of this mantra (真言) vehicle, therefore, should generate true faith. What all the teachers have proclaimed, should not be slandered, and should not give rise to doubt and regret. Chapter Four: Rules for Recitation and Practice Having made offerings with complete rituals in this way, generate the mind to benefit endless sentient beings. Bow down and prostrate to all the Buddhas, holy deities, etc., abide in the corresponding seat, and enter samādhi (三昧, meditative absorption). The rituals of the four dhyānas (靜慮, meditative states) can cause joy and happiness to arise in the mind. Due to the blessings of the true meaning, one should attain the samādhi (等引, equanimity) of mantra (真言) accomplishment. If one wants to perform mantra (真言) recitation, now I will explain the methods in order. The wise one, as previously instructed, should visualize the Iṣṭadevatā (本尊, chosen deity) before them. In the round and bright moon of its heart, completely illuminate the letters of the mantra (真言). Then one should receive and hold them in order, until the mind is pure and without defilement. Counting, time, signs appearing, etc., according to the teachings of the scriptures, are already fulfilled. Aspiring to the benefits of tangible meaning, the siddhi (悉地, accomplishment) of the mantra (真言) is achieved at will. This is called worldly practice with characteristics, and the four limbs of dhyāna (禪那, meditation) are also uniquely different. The practitioner should generate a determined intention, and first should single-mindedly visualize the Iṣṭadevatā (本尊, chosen deity). Hold that mantra (真言) and secret mudrā (印, hand gesture), and create the image of the Iṣṭadevatā (本尊, chosen deity) through yoga (瑜伽, spiritual practices). Like its color, appearance, and majestic demeanor, practice as my body is non-dual with the Iṣṭadevatā (本尊, chosen deity).
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 逮見身秘之幖幟 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 安住清凈菩提心 眾所知識之形像 隨順彼行而勿異 當知聖者妙音尊 身相猶如鬱金色 頂現童真五髻相 左伐折羅在青蓮 以智慧手施無畏 或作金剛與愿印
文殊師利真言曰。
南么三曼多勃馱喃(一)繫系俱摩啰迦(二)微目吃口*底缽他悉口*體多(三)薩么(二合)啰薩么(二合)啰(四)缽啰(二合)[口*底]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 或余經說真言印 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。
南么三曼多勃馱喃迦
契經所說迦
【現代漢語翻譯】 現代漢語譯本： 亦同： 由安住于本地的相應之身，即使是福報較少的人也能成就。 《瑜伽勝義品》中說，接下來應當轉變明字門。 以觀想作為本尊的形像，從而能夠見到身密的標誌。 契經略說有兩種觀想，首先是正遍知觀。 其次是菩薩和聖天觀，以妙吉祥尊（Manjushri，文殊菩薩）為首。 也依據彼乘的位次而轉變，以相應的印和真言。
文殊菩薩的種子字是所謂的『瞞』字門。已經在前面的品中說過了。
本尊三昧相應者，以心安住於心作為種子。 他應當這樣自我觀察，安住于清凈的菩提心。 觀想衆所周知的形像，隨順彼行而不要有所差異。 應當知道聖者妙音尊（Manjushri，文殊菩薩），身相猶如鬱金色。 頭頂顯現童真五髻相，左手持金剛杵（vajra）于青蓮之上。 以智慧之手施無畏印，或者作金剛與愿印。
文殊師利（Manjushri，文殊菩薩）真言曰：
南么三曼多勃馱喃（namah samanta buddhanam，皈命普遍諸佛）(一)，繫系俱摩啰迦（he he kumara ka，嘿嘿，童子）(二)，微目吃口*底缽他悉口*體多（vimukti patha sthita，解脫道住）(三)，薩么(二合)啰薩么(二合)啰（smara smara，憶念憶念）(四)，缽啰(二合)[口*底]然（pratijna，誓願）(五)，莎訶（svaha，成就）(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。 而用遍置於自身支分，然後修行各種事業。 應當知道諸佛菩薩等，轉變字瑜伽也是這樣。 或者其他經所說的真言印，像這樣使用也不會違背。 或者依據彼經所說不同的儀軌，或者以普通的三密門。 如果能夠了解旋轉之法，那麼所有作為都能成就。
普通種子心曰：
南么三曼多勃馱喃迦（namah samanta buddhanam kah，皈命普遍諸佛，迦）。
契經所說『迦』。
【English Translation】 English version: Likewise: By abiding in the corresponding body of one's own place, even those with little merit can achieve. It is said in the 'Yoga Supreme Meaning Chapter' that next one should transform the clear letter-gate. By contemplating the form of the principal deity, one can then perceive the emblems of the body's secret. The sutras briefly describe two contemplations, with the contemplation of the Perfectly Enlightened One being the foremost. Next are the contemplations of Bodhisattvas and Holy Deities, with the venerable Manjushri (妙吉祥尊) at the head. It also transforms according to the position of that vehicle, with corresponding mudras and mantras.
The seed syllable of Manjushri (文殊菩薩) is the so-called 'mam' letter-gate. It has already been discussed in the previous chapter.
Those who correspond with the Samadhi of the Principal Deity, with mind dwelling in mind as the seed. They should observe themselves in this way, abiding in the pure Bodhicitta (菩提心, mind of enlightenment). Contemplate the form that is known by all, and follow its conduct without deviation. One should know that the holy Manjushri (妙音尊), the form of the body is like the color of鬱金 (utpala, blue lotus). The crown manifests the appearance of a youthful five-crested form, with a vajra (伐折羅, diamond scepter) in the left hand upon a blue lotus. With the hand of wisdom, bestow the fearlessness mudra, or make the vajra wish-granting mudra.
The Manjushri (文殊師利) mantra says:
namah samanta buddhanam (南么三曼多勃馱喃, Homage to all Buddhas) (1), he he kumara ka (繫系俱摩啰迦, Hey hey, young one) (2), vimukti patha sthita (微目吃口*底缽他悉口*體多, abiding in the path of liberation) (3), smara smara (薩么(二合)啰薩么(二合)啰, remember, remember) (4), pratijna (缽啰(二合)[口*底]然, vow) (5), svaha (莎訶, may it be accomplished) (6).
Combine the hands of Samadhi and wisdom, with empty palms, the fire wheels intertwined, holding the water wheel. The two winds are curved, adding the great space, its form is like a hook, forming a secret mudra. And use it to place it all over your own limbs, and then cultivate various activities. One should know that the Buddhas and Bodhisattvas, etc., the transforming letter yoga is also like this. Or the mantras and mudras spoken of in other sutras, using them in this way will not be contradictory. Or according to the different rituals spoken of in those sutras, or with the common three secrets gate. If one can understand the method of rotation, then all actions will be accomplished.
The common seed heart says:
namah samanta buddhanam kah (南么三曼多勃馱喃迦, Homage to all Buddhas, kah).
The 'kah' spoken of in the sutras.
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。
南么三曼多勃馱喃(一)薩婆他(二)微沬口*底微枳羅儜(上)(四)達摩馱暏[嗨-每+(臼/工)]阇多(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 復于其首內 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 住于本尊位 正覺當現前 乃至諦明瞭 應當如是見 又觀彼心處 圓滿凈月輪 炳現阿字門 遍作金剛色 說聲真實義 諸法本無生 于中正觀察 皆從此心起 聲字如花鬘 輝焰自圍繞 其光普明凈 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 方乃作持誦 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
【現代漢語翻譯】 現代漢語譯本 字門：一切諸法皆是無造作的。 應當以這樣的理智光明，來觀察這聲音的真實意義。 真陀摩尼寶王印（Cintamani Jewel King Mudra），是定慧五輪互相交融的象徵。 金剛合掌的姿勢，是普遍一切菩薩所用的法。
一切諸菩薩的真言如下：
南么三曼多勃馱喃（Namo Samanta Buddhanam）（皈命普遍諸佛）薩婆他（Sarvatha）（一切處）微沬[口*底]（Vimala-mati）（無垢慧）微枳羅儜（上）（Vikiraṇa）（散佈）達摩馱暏[嗨-每+(臼/工)]阇多（Dharmadhatu-jata）（法界生）參參訶（Sam Sam Ha）莎訶（Svaha）（成就）。
佉字（Kha）包含眾多色彩，增加一個大的空點。 如先前所宣說的那樣，將它放置在頂上。 當獲得等同虛空的境界，說法也是如此。 又在其頭部內，想念本初之字。 用純白點來莊嚴，這是最殊勝的百明心。 眼界猶如明燈，大空無垢之字。 安住在本尊的位置，正覺應當顯現於前。 乃至完全明白瞭解，應當這樣去看待。 又觀察那心之處，是圓滿清凈的月輪。 明顯地呈現阿字門（A字門），普遍地呈現金剛之色。 說聲音的真實意義，諸法本來就是無生的。 在其中正確地觀察，一切都從此心生起。 聲音和字如同花鬘，光輝火焰自然圍繞。 那光芒普遍明亮清凈，能夠破除無明的窟穴。 以迦字（Ka）作為開始，或者其他的字門。 都應當修習這個法，唸誦聲音的真實意義。 或者所持的真言，環繞排列在圓明之中。 單字與句子的因，隨著呼吸而出入。 或者修習意支的法，應道理如同等引。 緣念成就悉地（Siddhi）（成就），普遍利益眾生的心。 然後才開始作持誦，疲憊至極然後停止。 或者用真言的字，運布在心中月亮里。 隨著那深密的意義，思念聲音的真實意義。 像這樣受持的人，又是另一種方便。 諸位修習福德聚集，成就各種善事。
【English Translation】 English version The Gate of Letters: All dharmas are without fabrication. One should contemplate the true meaning of this sound with such light of reason. The Cintamani Jewel King Mudra (Zhen Tuo Mo Ni Bao Wang Yin) is a symbol of the five wheels of Samadhi and Prajna (wisdom) intermingling. The gesture of Vajra palms joined together is a common practice for all Bodhisattvas.
The mantra of all Bodhisattvas is as follows:
Namo Samanta Buddhanam (Homage to all Buddhas universally), Sarvatha (everywhere), Vimala-mati (Immaculate Intelligence), Vikirana (scattering), Dharmadhatu-jata (born from the realm of Dharma), Sam Sam Ha, Svaha (accomplishment).
The letter 'Kha' contains many colors, adding a large point of emptiness. As previously declared, place it on the crown of the head. When one attains a state equal to the void, the same applies to speaking the Dharma. Also, within the head, contemplate the primordial letter. Adorn it with a pure white point; this is the most supreme mind of a hundred illuminations. The realm of sight is like a bright lamp, the letter of great emptiness, without defilement. Abiding in the position of the principal deity, perfect enlightenment should appear before you. Until one fully understands and comprehends, one should view it in this way. Also, observe that place of the heart, a complete and pure moon disc. Clearly manifesting the 'A' letter gate, universally manifesting the color of Vajra. Speaking the true meaning of sound, all dharmas are originally unborn. Correctly observe within it; all arise from this mind. Sound and letters are like flower garlands, with radiant flames naturally surrounding them. That light is universally bright and pure, capable of destroying the cave of ignorance. Taking the letter 'Ka' as the beginning, or other letter gates. All should cultivate this Dharma, reciting the true meaning of sound. Or the mantra that is held, arranged in a circle of perfect brightness. Single letters and the cause of sentences, going in and out with the breath. Or cultivating the Dharma of the mind-support, reasonably like equipoise. The mind focused on the cause of accomplishment, universally benefiting the minds of sentient beings. Then begin the recitation, stopping when extremely weary. Or using the letters of the mantra, spreading them within the moon in the heart. Following that profound meaning, contemplate the true meaning of sound. Those who receive and uphold it in this way are another expedient. All who cultivate the accumulation of merit accomplish all kinds of good deeds.
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。謂佛塔影象出生光焰音聲等。當知是真言行者。罪障凈除之相也。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。然後于第二月。具支供養。應如是知。
復為樂修習 如來三密門 經於一月者 次說彼方便 行者若持誦 大毗盧遮那 正覺真言印 當依如是法
大日如來種子心曰。
南么三曼多勃馱喃阿
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。
南么三曼多勃馱喃(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
【現代漢語翻譯】 現代漢語譯本 當修習意支法時，沒有固定的時間限制。如果希望快速獲得成就，無論上等、中等還是下等根器，都應該用這種方法，首先用心領受並牢記。諸位正覺的世尊（Buddha，覺悟者）所說的法就是這樣。或者供奉香、花等，隨自己的能力進行供養。
這裡，持誦的方法略有二種：一是依據時間，二是依據瑞相。時間是指所期望的次數圓滿，以及固定的日期、月份期限等。瑞相是指佛塔、影象出現光焰、音聲等。應當知道，這是真言行者罪障凈除的徵兆。正如經文所說，先作意念誦，然後持誦滿一百萬遍。從經文的第二個月開始，才修習具支方便，然後根據自己的本願，作成就之法。如果遇到障礙，先依據瑞相門，以心意持誦，然後在第二個月，具足供養。應該這樣理解。
爲了樂於修習如來（Tathagata，佛的稱號）的身、語、意三密之門，經過一個月的時間，接下來講述其中的方便法門。修行者如果持誦大毗盧遮那佛（Vairocana，光明遍照）正覺的真言和手印，應當依照這樣的方法。
大日如來（Mahavairocana，偉大的光明遍照）的種子字是：
南么三曼多勃馱喃阿
『阿』字門的意思是：一切法本來不生，這在前面已經說過了。
這裡，身密的手印是正覺的白毫相，用智慧之手結金剛拳印，放在眉間。
如來毫相真言是：
南么三曼多勃馱喃（一）阿（去聲急呼）痕若（呼急）
像前面一樣，轉化『阿』字，就成為大日尊（Mahavairocana）。因為佛法的力量加持，與自身沒有差別。安住在本尊瑜伽中，加上五支字，在**及臍上、心、頂與眉間，在三摩呬多（Samahita，等持）中，觀想並安立。因為依靠這種方法安住，就等同於牟尼尊（Muni，寂靜者，指釋迦牟尼佛）。『阿』字遍佈金色，用作金剛輪。
【English Translation】 English version When practicing the Yi Zhi Dharma, there are no fixed time constraints. If one desires to quickly attain accomplishment, whether of superior, middling, or inferior capacity, one should use this method, first receiving and holding it firmly in the mind. The Dharma spoken by all the perfectly enlightened Buddhas (Buddha, Awakened One) is thus. Or offer incense, flowers, etc., making offerings according to one's ability.
Here, there are roughly two types of recitation methods: one based on time, and the other based on auspicious signs. 'Time' refers to the fulfillment of the desired number of recitations, as well as fixed dates, monthly limits, etc. 'Auspicious signs' refer to the appearance of light flames, sounds, etc., from stupas or images. One should know that these are signs of the purification of the mantra practitioner's karmic obstacles. As the sutra says, first recite with intention, then complete one hundred thousand recitations. Starting from the second month of the sutra, then practice the complete branch methods, and then, according to one's original vow, accomplish the attainment method. If there are obstacles, first rely on the auspicious sign method, reciting with intention, and then in the second month, make complete offerings. One should understand it thus.
For the sake of joyfully practicing the three secret doors of the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha) for a period of one month, next, I will explain the expedient methods therein. If a practitioner recites the mantra and mudra of the perfectly enlightened Mahavairocana Buddha (Vairocana, 'The Great Illuminator'), one should rely on such a method.
The seed syllable of Mahavairocana (Mahavairocana, 'Greatly Illuminating') is:
Namo Samanta Buddhanam Ah
The 'Ah' syllable gate means: all dharmas are originally unborn, as has been said before.
Here, the body mudra is the white hair mark of the perfectly enlightened one, using the wisdom hand to form the vajra fist mudra, and placing it between the eyebrows.
The mantra of the Tathagata's white hair mark is:
Namo Samanta Buddhanam (one) Ah (pronounced sharply with a departing tone) Hrih (pronounced quickly)
As before, transform the 'Ah' syllable, and it becomes Mahavairocana (Mahavairocana). Because of the power of the Dharma's blessing, there is no difference from oneself. Abiding in the yoga of the principal deity, adding the five branch syllables, at the ** and above the navel, heart, crown, and between the eyebrows, in Samahita (Samahita, concentration), visualize and establish. Because of relying on this method of abiding, one is equal to the Muni (Muni, 'Silent Sage', referring to Shakyamuni Buddha). The 'Ah' syllable pervades golden color, and is used as a vajra wheel.
加持于下體 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 及余為障者 當見如是人 赫奕同金剛 又于首中置 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 複次若觀念 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 以如來缽等 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。
南么三曼多勃馱喃(一)薩婆吃麗(二合)奢[嗨-每+(臼/工)]素捺那(二)薩婆達摩嚩始多(引)
【現代漢語翻譯】 現代漢語譯本 加持于——說名瑜伽座 『鑁』(vam)字如素月光，位於霧氣聚集之中，加持自身臍輪之上，這被稱為大悲水。 『囕』(ram)字如初升的太陽，鮮紅的顏色位於三角形中，加持本心之位，這被稱為智慧火光。 『唅』(ham)字如劫末的火焰，黑色位於風輪之中，加持白毫之間，這被稱為自在力。 『佉』(kha)字與空點結合，相成一切色，加持在頭頂之上，所以名為大空。
這五種真言心，在第二品中已經說過（另外這五偈，傳度者多以經意來補充，使文句周全完備）。
用這五個字來莊嚴自身，威德具足成就。 熾盛如大智慧的火炬，滅除各種罪業。 天魔軍眾等，以及其餘作為障礙者，當見到這樣的人，光芒四射如同金剛。 又在頭頂中安置，百光遍照王（佛的別稱）。 安立無垢之眼，猶如燈火明顯照亮。 如前面所說的安住于瑜伽，加持也像這樣。 智者觀想自身，等同於如來之身。 在心月圓明之處，音聲花鬘與之相應。 字字之間沒有間斷，猶如韻律和諧的鈴鐸。 正等覺的真言，隨你選取而受持。 應當用這種方便，迅速獲得成就（悉地）。 再次，如果觀想釋迦牟尼尊（Sakyamuni），所用的明字門，我現在依次宣說。
釋迦（Sakya）種子字，所謂的『婆』(bha)字門，已經在前品中說過了。
這其中的聲音和真實意義，是所謂遠離各種觀想。 彼佛的身密印，用如來之缽等。 應當用智慧之手，加於三昧之掌。 正受的儀式，在於臍輪。
釋迦牟尼佛（Sakyamuni Buddha）真言曰：
南么三曼多勃馱喃(namah samanta buddhanam)(皈命普遍諸佛)薩婆吃麗(sarva khili)奢[嗨-每+(臼/工)]素捺那(visaodhana)(一切罪垢清凈)薩婆達摩嚩始多(sarva dharma vasita)(於一切法自在)
【English Translation】 English version Empowerment through—the Yoga Seat is named: The syllable 'Vam' (鑁) is like the light of a pristine moon, residing within a gathering of mist. Empowering oneself from the navel upwards, this is known as the Great Compassionate Water. The syllable 'Ram' (囕) is like the radiance of the rising sun, its vermilion hue situated within a triangle. Empowering the position of one's own mind, this is known as the Light of Wisdom Fire. The syllable 'Ham' (唅) is like the flames of a cosmic conflagration, its blackness residing within the wind-mandala. Empowering the space between the eyebrows (urna), this is known as the Power of Sovereignty. The syllable 'Kha' (佉), combined with the bindu (空點), manifests all colors. Empowering the crown of the head, hence it is named the Great Void.
These five mantra-hearts have already been explained in the Second Chapter (Furthermore, those who transmit these five verses often supplement them with the meaning of the sutras, making the wording complete and comprehensive).
Adorn the body with these five syllables, and majestic virtue will be fully accomplished. Blazing like a great torch of wisdom, it extinguishes all sinful karma. Celestial demons, armies, and other obstructing forces, upon seeing such a person, will perceive them as radiant as a vajra (diamond scepter). Moreover, place within the crown of the head the King of a Hundredfold Radiance (an epithet for the Buddha). Establish the immaculate eye, shining brightly like a lamp. Abide in yoga as previously described, and empowerment will be likewise. The wise one contemplates their own body as equal to the body of the Tathagata (如來). In the place where the moon of the mind is perfectly clear, the garland of sound corresponds. Each syllable is without interruption, like harmonious chimes and bells. The mantra of the Perfectly Awakened One (正等覺), take and uphold it as you choose. One should use this skillful means to swiftly attain accomplishment (siddhi). Furthermore, if one visualizes the Venerable Sakyamuni (釋迦牟尼尊), I will now sequentially explain the luminous syllable-gates used.
The seed-syllable of Sakya (釋迦), the so-called syllable-gate 'Bha' (婆), has already been explained in the previous chapter.
The meaning of sound and reality within this is what is called being apart from all views. The body-mudra of that Buddha, with the alms bowl of the Tathagata, etc. One should use the hand of wisdom, placing it upon the palm of samadhi. The rite of proper reception is at the navel-wheel.
The mantra of Sakyamuni Buddha (釋迦牟尼佛) says:
Namah samanta buddhanam (南么三曼多勃馱喃)(Homage to all Buddhas) sarva khili vishodhana (薩婆吃麗奢[嗨-每+(臼/工)]素捺那)(purifying all defilements) sarva dharma vasita (薩婆達摩嚩始多)(mastery over all dharmas)
缽啰(引二合)缽多(二合)(三)伽伽娜三摩(引)三摩(四)莎訶(五)
如是。或余等正覺密印真言。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。得阿阇梨灌頂。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。設余經中所說儀軌。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。雖余經有不說者。亦當通用此意。令修行人速得成就。
複次本尊之所住 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 若知秘密之幖幟 性位形色及威儀 奉花香等隨所應 皆當如是廣分別 凈障增福圓滿等 舍處遠遊摧害事 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 初后納么增益用 初后𤙖
【現代漢語翻譯】 現代漢語譯本 缽啰(引二合)缽多(二合)(Pra-pa-tta)(三)伽伽娜三摩(引)三摩(Gagana-sama-sama)(四)莎訶(Svaha)(五)
如是。或者其他等正覺的密印真言，都各自依照本經所使用的。也應當像前面的方便法一樣，以字門觀想轉化，作為本尊的身形，安住在瑜伽法中，執行佈設種子字，然後持誦所受的真言。如果依照此如來的行者，應當在大悲胎藏生漫荼羅王(Mahakaruna-garbhadhatu-mandala-raja)處，得到阿阇梨(Acharya)灌頂，才應該具足修行。不僅僅是得到持明灌頂的人所能勝任的。關於四支禪門方便的次第，假設其他經典中所說的儀軌有所缺失，如果依照此法修行，就能遠離各種過失。因為本尊歡喜的緣故，增加其威勢，功德也隨之產生。又持誦完畢后，總是用本法來護持。即使其他經典中沒有說到，也應當通用此意，令修行人迅速得到成就。
複次，本尊所居住的漫荼羅(Mandala)的位置儀式，如同那些形色壇一樣，依照此瑜伽就能快速成就。應當知道悉地(Siddhi)有三種：寂災、增益、降伏。分別事業有四種：隨其物類所應當使用的。純素、黃、赤、深玄色，圓、方、三角、蓮華壇。北面勝方，安住在蓮座上，以淡泊之心行寂災之事。東面初方，安住在吉祥座上，以悅樂之容行增益之事。西面後方，安住在賢座上，喜怒與共，行攝召之事。南面下方，蹲踞等，以忿怒之像行降伏之事。如果知道秘密的標幟，性位、形色以及威儀，奉獻花香等，隨所應，都應當像這樣廣泛分別。凈障、增福、圓滿等，舍處、遠遊、摧害事。真言的開頭以唵(Om)字，後面加上莎訶(Svaha)，用於寂災。如果真言開頭以唵(Om)字，後面加上𤙖發(Vat)，用於攝召。開頭和結尾都用納么(Namah)，用於增益。開頭和結尾都用𤙖
【English Translation】 English version 缽啰(引二合)缽多(二合)(Pra-pa-tta)(three)伽伽娜三摩(引)三摩(Gagana-sama-sama)(four)莎訶(Svaha)(five)
Thus. Or other secret mantra seals of perfect and complete enlightenment, each according to the sutra in which it is used. It should also be like the previous expedient methods, using the seed-syllable visualization to transform into the form of the principal deity, abiding in the Yoga method, operating and arranging the seed-syllables, and then reciting the received mantra. If one practices according to this Tathagata, one should receive the Acharya empowerment at the Mahakaruna-garbhadhatu-mandala-raja, and then one should be fully qualified to practice. It is not something that can be accomplished merely by those who have received the Vidyadhara empowerment. Regarding the order of the four limbs of the Dhyana gate, if the rituals described in other sutras are deficient, if one practices according to this method, one can be free from all faults. Because the principal deity is pleased, its power is increased, and merits arise accordingly. Moreover, after completing the recitation, one should always use this method to protect it. Even if other sutras do not mention it, this intention should be universally applied, so that practitioners can quickly attain accomplishment.
Furthermore, the position and rituals of the Mandala where the principal deity resides, are like those of the colored altars. By following this Yoga, one can quickly achieve accomplishment. It should be known that there are three types of Siddhi: pacifying disasters, increasing benefits, and subduing. There are four types of activities: according to the category of things to be used. Pure white, yellow, red, and deep black colors; round, square, triangular, and lotus altars. The north side is the superior direction, residing on a lotus seat, using a detached mind for pacifying disasters. The east side is the initial direction, residing on an auspicious seat, using a joyful countenance for increasing benefits. The west side is the rear direction, residing on a virtuous seat, with both joy and anger, for attracting and summoning. The south side is the lower direction, squatting, etc., using an angry image for subduing. If one knows the secret emblems, nature, position, form, color, and demeanor, offering flowers, incense, etc., as appropriate, one should extensively differentiate in this way. Purifying obstacles, increasing blessings, perfection, etc.; abandoning places, traveling far, destroying harm. The beginning of the mantra is with the syllable Om, followed by Svaha, for pacifying disasters. If the beginning of the mantra is with the syllable Om, followed by Vat, for attracting and summoning. Both the beginning and the end use Namah, for increasing benefits. Both the beginning and the end use Vat
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。于無盡眾生界。興大悲心。隨其所有資具。而修供養。供養已。又當一心合掌。以金剛諷誦及余微妙言辭。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。依于如來大住而住。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。愿我等得到第一安樂。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凈妙寶。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愿。
右略說如是。若廣修行者。當如普賢行愿。及余大乘修多羅所說。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
【現代漢語翻譯】 現代漢語譯本 發降伏用 『𤙖』字、『發』字通用於三處，增加其名號在中間。 像這樣分別真言的形態，有智慧的人應當完全知曉理解。
真言事業品第五
這時，真言修行者，根據情況，如法地持誦后，再像之前那樣進行事業，自我加持，化作金剛薩埵（Vajrasattva，金剛薩埵），思惟佛菩薩眾的無量功德，對無盡的眾生界，生起大悲心，用自己所有的資具，進行供養。供養完畢后，又應當一心合掌，用金剛諷誦以及其他微妙的言辭，稱讚如來真實的功德。
然後，將所造的各種善行，迴向發願，這樣說：如同大覺世尊（Buddha，佛陀）所證知、瞭解、積累的功德，迴向于無上菩提（Anuttara-samyak-sambodhi，無上正等正覺）。我現在也像這樣，將所有的福德積聚，與法界眾生共同分享，使他們都能脫離生死苦海，成就遍知一切的智慧，自利利他的法都得到滿足，依于如來的大住而住，不是僅僅爲了自己而求菩提。乃至往返生死，救濟眾生，一同獲得一切種智（Sarvajnana，一切種智），從此以後，常常修集福德智慧，不造作其他的惡業。愿我們得到第一安樂，所求的悉地（Siddhi，成就）沒有障礙，一切圓滿。再進一步思惟，讓我迅速具足內在和外在的各種清凈妙寶，用來莊嚴自身，相續不斷，普遍流出，因為這個因緣，能夠滿足一切眾生的所有希望。
以上簡略地說了這些。如果想廣泛修行，應當像普賢行愿以及其他大乘修多羅（Mahayana Sutra，大乘經典）所說的那樣，以堅定的意念來稱述。或者說，如同諸佛菩薩自己所證知的，生起大悲願，我也像這樣發願。
然後，應當奉獻閼伽（Argha，供水），作歸命合掌，放在頭頂上，思惟諸佛菩薩真實的功德，至誠地作禮，並說偈頌：
諸位永恒遠離一切過失，具有無量功德
【English Translation】 English version For the Use of Subjugation The syllable 『𤙖』 and the syllable 『發』 are used interchangeably in three places, adding their names in the middle. Thus distinguishing the forms of the mantra, the wise should fully know and understand.
Chapter Five: The Activities of Mantras
At that time, the mantra practitioner, according to the situation, having recited the mantras properly, should again perform the activities as before, self-empowering, transforming into Vajrasattva (金剛薩埵), contemplating the immeasurable merits of the Buddhas and Bodhisattvas, and generating great compassion for the endless realms of sentient beings, using all available resources to make offerings. After making offerings, one should single-mindedly join palms, using Vajra recitation and other subtle words, praising the true merits of the Tathagata (如來).
Then, dedicating and vowing the various good deeds performed, saying: 'Just as the Great Awakened World Honored One (Buddha, 佛陀) has realized, understood, and accumulated merits, dedicating them to Anuttara-samyak-sambodhi (無上菩提, Unsurpassed Perfect Enlightenment). I now also, in the same way, share all accumulations of merit with all beings in the Dharma realm, enabling them to escape the sea of birth and death, achieve omniscient wisdom, and fulfill all self-benefiting and other-benefiting Dharmas, abiding in the great abode of the Tathagata, not seeking Bodhi solely for myself. Even returning to birth and death, saving sentient beings, and together attaining Sarvajnana (一切種智, all-knowing wisdom), from now on, I will constantly cultivate merit and wisdom, not creating other evil deeds. May we attain the first bliss, and may the Siddhi (悉地, accomplishment) we seek be free from obstacles, and all be perfect. Further contemplate, may I quickly possess all kinds of pure and wonderful treasures, both internal and external, to adorn myself, continuously and without interruption, universally flowing out, so that by this cause, I can fulfill all the hopes of all sentient beings.'
The above is a brief explanation. If one wishes to practice extensively, one should, as described in the practices and vows of Samantabhadra (普賢) and other Mahayana Sutras (大乘修多羅), express them with firm intention. Or say, 'Just as the Buddhas and Bodhisattvas themselves have realized, generating great compassionate vows, I also make vows in this way.'
Then, one should offer Argha (閼伽, water for offering), make the prostration with joined palms, place it on the top of the head, contemplate the true merits of the Buddhas and Bodhisattvas, sincerely prostrate, and recite the verse:
Those who are eternally free from all faults, possessing immeasurable merits
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 唯愿聖天眾 決定證知我 各當隨所安 后復垂哀赴
次當以三昧耶真言密印。于頂上解之。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。複用法界本性。加持自體。思惟凈菩提心。而住金剛薩埵身。是中明印。第二品中已說。若唸誦竟。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。由斯秘密莊嚴故。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。于清凈處。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
【現代漢語翻譯】 現代漢語譯本 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（Tathagata），救世諸菩薩（Bodhisattva） 不斷大乘教，到殊勝位者。 唯愿聖天眾，決定證知我。 各當隨所安，后復垂哀赴。
次當以三昧耶真言密印，于頂上解之。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。複用法界本性，加持自體。思惟凈菩提心，而住金剛薩埵（Vajrasattva）身。是中明印，第二品中已說。若唸誦竟，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。由斯秘密莊嚴故，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（Anuttara-samyak-sambodhi）。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。于清凈處，嚴以香花。先令自身作觀世音菩薩（Avalokiteśvara），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
【English Translation】 English version Adornment of Virtues To those who have always benefited sentient beings, I now take refuge and pay homage.
Next, I shall address the assembly of sages, speaking this verse:
The present Tathagatas (如來), the Bodhisattvas (菩薩) who save the world, Those who continue the Great Vehicle teachings and have reached the supreme position, May the assembly of holy beings surely know me, Each according to your comfort, later please descend with compassion.
Next, dissolve the Samaya mantra and mudra on the crown of the head. And generate this thought: May all bonds and blessings be released. By this means, the deities previously invited return to their abodes, not detained by the unparalleled great vow. Again, use the Dharma realm's inherent nature to bless oneself. Contemplate the pure Bodhi mind and abide in the body of Vajrasattva (金剛薩埵). The clear mudra within this has been described in the second chapter. If the recitation is completed, use these three mudras to uphold the body. All mantra practices are then complete, and the rules are all fulfilled.
Furthermore, one should, as before, contemplate the letter of the Dharma realm as the crown of the head. Wearing the Vajra armor, by this secret adornment, one immediately obtains the Vajra nature, and nothing can destroy it. All who hear its sound, or see or touch it, will surely attain Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提). All merits will be accomplished, and one will be no different from the Mahavairocana Buddha.
Next, generate a superior mind and cultivate supreme deeds. In a pure place, adorn it with incense and flowers. First, transform oneself into Avalokiteśvara (觀世音菩薩), or abide in the Tathagata's nature. According to the previous method, bless oneself with mantra and mudra. Then, with the mind of Dharma giving, recite the extensive Great Vehicle scriptures, or recite them mentally. And invite the gods and deities to listen and receive them. As the verse says:
The Vajrasekhara Sutra says, Avalokiteśvara's lotus eyes Are the same as all Buddhas, with endless adorned bodies. Or with the world's guide, the one who is free in all dharmas, Take any one name and use it to bless the inherent nature.
The seed-syllable heart of Avalokiteśvara says:
Nam
么三曼多勃馱喃娑(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。
南么三曼多勃馱喃(一)薩婆怛他(引)蘗多嚩路吉多(二)羯嚕拏么也(三)啰啰啰𤙖若(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。又為身輪得支援故。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。乃至種種殘宿不凈。諸酒木果等漿。可以醉人者。皆不應飲啖。
次奉摶食。用獻本尊。又作隨意食法。若故有餘。更出少分。為濟饑乏乞求故。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。遍凈諸食。以事業金剛。加持自身。是中種子。如鑁字真言所說。
複誦施十力明八遍。方乃食之。說此明曰。
南么薩婆勃馱菩提薩埵喃(一)唵么蘭捺泥(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
【現代漢語翻譯】 現代漢語譯本： 么三曼多勃馱喃娑(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（Avalokiteśvara，菩薩名，意為觀世音）真言曰：
南么三曼多勃馱喃（Namas samanta buddhanam，皈命一切諸佛）(一)薩婆怛他(引)蘗多嚩路吉多（Sarva tathagatavalokita，一切如來所觀）(二)羯嚕拏么也（Karunamaya，大悲所成）(三)啰啰啰𤙖若(短聲)(四)莎訶（Svaha，成就）(五)
先前用法界心字，置於頂上。又用此真言密印，相互配合。隨自身能力，讀誦經法，或建造制底（Caitya，佛塔）漫荼羅（Mandala，壇城）等。所做之事完畢后，從座位起身，以和藹恭敬的態度，應對各種人事。爲了使身體能夠得到支援，接下來進行乞食，或者接受檀越（Danapati，施主）的邀請，或者從僧眾中獲得食物。應當遠離魚肉、葷菜，以及供養本尊諸佛剩餘的食物，乃至各種殘羹剩飯、不乾淨的食物，各種可以醉人的酒和木果等漿，都不應該飲用。
接下來奉獻摶食，用來獻給本尊。又作隨意食用之法。如果還有剩餘，再取出一小部分，爲了救濟飢餓乏食的乞求者。應當生起這樣的心念：我爲了保持身體這個器皿，安穩地修行，才接受這些食物，如同用油脂潤滑車軸，使它不至於損壞。無論去到哪裡，都不應該因為食物的滋味，而增加或減少內心的平靜，以及產生喜悅或裝飾身體的想法。然後觀想法界心字，遍凈所有食物，以事業金剛（Karma-vajra），加持自身。其中的種子字，如鑁（Vam）字真言所說。
再誦施十力明八遍，然後才食用。說此明曰：
南么薩婆勃馱菩提薩埵喃（Namas sarva buddha bodhisattvanam，皈命一切諸佛菩薩）(一)唵么蘭捺泥(去)帝孺忙栗寧（Om malan nadite ruru manaling）(二)莎訶（Svaha，成就）(三)
如此安住于先前所成就的本尊瑜伽（Yuga，相應）。飯食完畢后，剩餘的食物，用來成就各種事業真言。
【English Translation】 English version: Ma samanta buddhanam sah (urgent call)
The true meaning of the seed syllables, all dharmas are without attachment. The sounds that flow forth should be contemplated in this way. Within this, the secret aspect of the body is the lotus mudra. As before, offering the seat, I have explained it separately.
Next, the mantra of Avalokiteśvara (Avalokiteśvara, the Bodhisattva of compassion) is spoken:
Namas samanta buddhanam (Homage to all Buddhas) (1) Sarva tathagatavalokita (Observed by all Tathagatas) (2) Karunamaya (Made of great compassion) (3) Rara ran jak (short sound) (4) Svaha (Accomplishment) (5)
Previously, the seed syllable of the Dharmadhatu (Dharmadhatu, the realm of Dharma) was placed on the crown of the head. Then, this mantra mudra is used in conjunction. According to one's ability, scriptures are recited, or Caityas (Caitya, a Buddhist shrine) and Mandalas (Mandala, a cosmic diagram) are constructed. After the tasks are completed, one rises from the seat and interacts with people with a gentle and respectful attitude. To support the body, one then goes for alms, or accepts invitations from Danapati (Danapati, a donor), or receives food from the Sangha. One should avoid fish, meat, pungent vegetables, and leftover food offered to the Buddhas, as well as various leftovers, unclean food, and intoxicating drinks such as wine and fruit juice. These should not be consumed.
Next, the ball of food is offered to the principal deity. Then, the method of eating at will is performed. If there is any remaining, a small portion is taken out to relieve the hunger of those who beg. One should generate this thought: 'I accept this food to maintain this vessel of the body and practice the path peacefully, like lubricating the axle of a cart to prevent damage.' Wherever one goes, one should not increase or decrease the mind due to the taste of the food, nor should one generate thoughts of joy or adornment of the body. Then, contemplate the seed syllable of the Dharmadhatu to purify all food, and bless oneself with the Karma-vajra (Karma-vajra, the action vajra). The seed syllable within it is as described in the Vam (Vam) mantra.
Then, recite the Brightness of the Ten Powers eight times before eating. This Brightness is spoken:
Namas sarva buddha bodhisattvanam (Homage to all Buddhas and Bodhisattvas) (1) Om malan nadite ruru manaling (2) Svaha (Accomplishment) (3)
Thus, abide in the previously accomplished Yuga (Yuga, union) of the principal deity. After eating, the remaining food is used to accomplish various Karma mantras.
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。
南么三曼多伐折啰(引二合)𧹞(一)怛啰(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)怛啰(二合)么野怛啰(二合)么野(五)𤙖怛啰(二合)吒(輕)悍漫(六)
彼食竟。休息少時。復當禮拜諸佛。懺悔眾罪。為凈心故。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。初夜后夜思惟大乘。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。右脅而臥。若支體疲懈者。隨意轉側無咎。為令速寤常當系意在明。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
【現代漢語翻譯】 現代漢語譯本： 接著說心。對於應該供養的食物，應當使用不空威怒增加聖不動真言（Acala-vidyārāja-mantra）。應當誦讀一遍，接受供養者會感到歡喜，並常常跟隨修行者，護念他。那個真言是： 南么三曼多伐折啰(引二合)𧹞(一)怛啰(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)怛啰(二合)么野怛啰(二合)么野(五)𤙖怛啰(二合)吒(輕)悍漫(六) 接受供養者吃完食物后，休息一會兒。之後應當再次禮拜諸佛，懺悔各種罪過，爲了清凈自己的心。像這樣遵循修行日常的功課，乃至像之前那樣讀誦經典，恒常依靠這些修行。在之後的白天也像這樣修行。初夜和后夜思惟大乘佛法，不要中斷。到了中夜時分，用事業金剛（karma-vajra），像之前那樣披上金剛甲（vajra-armor），恭敬地禮拜一切諸佛大菩薩等。然後應當用心如法地供養，並且這樣想：『我爲了所有眾生，立志尋求大事因緣的緣故，應當愛護這個身體，暫時安睡，不是爲了貪戀睡眠的快樂。』首先應當端正身體的威儀，雙腿交疊，右側臥躺。如果肢體疲憊懈怠，可以隨意翻身沒有過錯。爲了能夠快速醒來，應當常常將意念放在光明上。另外，不應該仰臥在床上。在其餘的日子裡也像這樣修行。持誦真言的人，因為不違背法則，不間斷地勤奮修行，所以得到真言門修菩薩行（bodhisattva-caryā）的名號。如果在數時相現等持誦法中，做了前行方便，乃至具足地修習殊勝的功業，仍然不能成就，應當自我警醒，加倍精進，不要產生低劣的想法，說這個法不是我所能勝任的。像這樣發揮自己的志向和力量，自利利他，常常不空過。因為修行者勤奮真誠不休息的緣故，眾聖會暗中照見他的心，那麼就會蒙受威神建立，得以遠離各種障礙。這裡面有兩件事，不應該……
【English Translation】 English version: Next, regarding the mind. For the food that should be offered, one should use the Amoghavajra-krodha-vardhana-Acala-vidyārāja-mantra (Unfailing Wrathful Increasing Sacred Immovable Vidyārāja Mantra). It should be recited once, and the recipient will be delighted and will always follow the practitioner, protecting and mindful of him. That mantra is: namaḥ samanta-vajrāṇāṃ traṭ āmogha caṇḍa mahāroṣaṇa sphoṭaya hūṃ trāmaya trāmaya hūṃ traṭ hāṃ mām After the recipient finishes eating, rest for a short while. Then, one should again prostrate to all the Buddhas, confessing all sins, for the sake of purifying one's mind. In this way, follow and cultivate the constant practices, and even read and recite the scriptures as before, constantly relying on these practices. In the subsequent daytime, practice in the same way. During the first and last watches of the night, contemplate the Mahayana Dharma, without interruption. When it reaches the middle of the night, with the karma-vajra (action vajra), put on the vajra-armor (vajra armor) as before, and respectfully prostrate to all the Buddhas and great Bodhisattvas, etc. Then, one should mindfully make offerings according to the Dharma, and think like this: 'For the sake of all sentient beings, I aspire to seek the great cause and condition, so I should cherish this body and rest for a short time, not for the sake of craving the pleasure of sleep.' First, one should correct the dignified posture of the body, cross the legs, and lie down on the right side. If the limbs are tired and weary, one can turn over at will without fault. In order to wake up quickly, one should always keep the mind focused on the light. Also, one should not lie supine on the bed. On the remaining days, one should practice in the same way. The one who holds the mantra, because he does not violate the rules and diligently cultivates without interruption, obtains the title of practicing the Bodhisattva-caryā (Bodhisattva conduct) in the mantra-gate. If, in the practice of reciting mantras in the appearance of numbers and times, etc., one has done the preliminary preparations, and even fully cultivated the excellent karma, but still cannot achieve success, one should awaken oneself, redouble one's efforts, and not give rise to inferior thoughts, saying that this Dharma is not something I am capable of. In this way, develop one's aspirations and strength, benefiting oneself and others, and never passing the time in vain. Because the practitioner is diligent, sincere, and does not rest, the saints will secretly illuminate his mind, and then he will receive the establishment of divine power and be able to be free from all obstacles. There are two things in this that should not be...
舍離。謂不捨諸佛菩薩。及饒益無盡眾生心。恒於一切智愿。心不傾動。以此因緣。必定得成隨類悉地也。
常依內法而澡浴 不應執著外凈法 于觸食等懷疑悔 如是皆所不應為 若為任持是身故 隨時盥沐除諸垢 于河流等如法教 與真言印共相應 以法界心凈諸水 隨用不動降三世 真言密印護方等 住于本尊自性觀 復當三轉持凈土 恒以一心正思惟 念聖不動真言等 智者默然應澡浴
凈法界心。及不動尊種子。刀印。皆如前說降三世種子心曰。
南么三曼多伐折啰(引二合)𧹞涸
此中訶字門 聲理如前說 少分差別者 所謂凈除相 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。
南么三曼多伐折啰(引二合)𧹞(一)訶訶訶(二)微薩么(二合)曳(平三)薩婆怛他(引)蘗多微灑也三婆嚩(四)怛囇(二合)路枳也(二合)微若也(五)𤙖若(急呼六)莎訶(七)
如是澡浴灑凈已 具三昧耶護支分 思惟無盡聖天眾 三奉掬水而獻之 為凈身心利他故 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
【現代漢語翻譯】 現代漢語譯本： 舍離，指的是不捨棄諸佛菩薩，以及饒益無盡眾生的心，恒常對於一切智慧的願望，內心不為所動。因為這樣的因緣，必定能夠成就隨順眾生的悉地（Siddhi，成就、神通）。
應當常常依靠內在的佛法來沐浴，不應該執著于外在的清凈之法。 對於接觸的食物等產生懷疑和後悔，這些都是不應該做的。 如果爲了保持這個身體的健康，就應當隨時洗手沐浴，清除各種污垢。 在河流等處，按照佛法的教導，與真言（Mantra，咒語）和手印（Mudra，手勢）相互配合。 以法界之心清凈所有的水，隨心使用，不動搖地降伏三世（過去、現在、未來）。 用真言密印守護四方等處，安住在本尊（Yidam，個人修行的神祇）的自性觀想中。 還要三次唸誦清凈的凈土真言，恒常以一心端正地思惟。 唸誦聖不動明王（Acala，佛教中的忿怒尊）的真言等，有智慧的人應當默默地沐浴。
清凈法界心，以及不動明王的種子字（Bija，代表佛、菩薩等神格的梵文字母）、刀印，都如前面所說。降三世明王的種子字心是：
南么三曼多伐折啰(引二合)𧹞涸
這其中的『訶』字門，聲音和道理如前面所說。 少許的差別在於，所謂清凈去除的相。 降伏三界（欲界、色界、無色界）的尊者，身體的秘密儀式。 應當用來成就事業，五智金剛印。
接下來宣說降三世明王的真言：
南么三曼多伐折啰(引二合)𧹞(一)訶訶訶(二)微薩么(二合)曳(平三)薩婆怛他(引)蘗多微灑也三婆嚩(四)怛囇(二合)路枳也(二合)微若也(五)𤙖若(急呼六)莎訶(七)
像這樣沐浴灑凈之後，具足三昧耶（Samaya，誓言）守護支分。 思惟無盡的聖天眾，三次捧水獻給他們。 爲了清凈身心，利益他人，恭敬禮拜如來（Tathagata，佛的稱號）的殊勝弟子。 遠離貪嗔癡（三毒）的分別等，寂靜調伏諸根，前往精室。 或者依靠水室等不同的方便，內心安住在如前面所制定的儀軌中。 自身三等為**
【English Translation】 English version: Abstinence. It means not abandoning the minds of all Buddhas and Bodhisattvas, and benefiting endless sentient beings. Constantly, with regard to the vows of all wisdom, the mind is not swayed. Because of this cause and condition, one will surely attain the Siddhi (accomplishment, supernatural power) of following the respective categories of beings.
One should always rely on the inner Dharma for bathing, and should not be attached to external purification methods. Having doubts and regrets about the food one touches, etc., these are all things that should not be done. If it is for the sake of maintaining this body, one should wash hands and bathe at any time to remove all dirt. In rivers and other places, according to the teachings of the Dharma, coordinate with mantras (Mantra, incantation) and mudras (Mudra, hand gesture). Purify all waters with the mind of Dharmadhatu (realm of Dharma), use them at will, and unswervingly subdue the Three Worlds (past, present, future). Use mantra secret seals to protect the four directions and other places, and abide in the self-nature contemplation of the Yidam (personal deity for practice). Also, recite the pure land mantra three times, and constantly think with one mind and correct thoughts. Recite the mantra of Holy Acala (Acala, wrathful deity in Buddhism), etc., and the wise should bathe silently.
The mind of the pure Dharmadhatu, as well as the seed syllable (Bija, Sanskrit letter representing a deity) of Acala, and the sword mudra, are all as described earlier. The seed syllable heart of Trailokyavijaya (subduer of three realms) is:
Namas samanta vajranam
The 'Ha' syllable gate in this, the sound and principle are as described earlier. The slight difference lies in what is called the aspect of purification and removal. The venerable one who subdues the Three Realms (Desire Realm, Form Realm, Formless Realm), the secret ritual of the body. Should be used to accomplish deeds, the Five Wisdom Vajra Mudra.
Next, the mantra of Trailokyavijaya is spoken:
Namas samanta vajranam ha ha ha vismaya sarva tathagata visaya sambhava trailokya vijaya hum jat svaha
After bathing and sprinkling like this, fully possess the Samaya (vow) to protect the limbs. Contemplate the endless assembly of holy devas, and offer them water three times. For the sake of purifying body and mind and benefiting others, respectfully prostrate to the excellent disciples of the Tathagata (title of the Buddha). Stay away from the discriminations of greed, anger, and ignorance (three poisons), pacify and subdue the senses, and go to the pure room. Or rely on different means such as the water room, and the mind abides in the rituals established as before. Oneself three etc. as **
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 或復余經之所說 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 彼于真實緣生句 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
右阿阇梨所集。大毗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。
大毗盧遮那成佛神變加持經卷第七
【現代漢語翻譯】 現代漢語譯本： 爲了獲得上、中、下三種成就之法，修行者應當這樣進行持誦，所有罪業之流都將永遠止息，必定成就並摧毀一切障礙，一切智慧之語都將彙集于自身。 那些依賴世間成就之法，或者其他經典所說的供養支分等各種方便法門，按照次第進行修行，因為還沒有脫離有為諸相的緣故，這被稱為世間的成就（悉地）。 接下來講述無相最為殊勝的法門，這是具有信心和理解的人所觀察的。如果真言乘中具有深刻智慧的人，此生立志追求無上果位，那麼就隨自己所信解的去修習觀照，如前面所說的以心供養的儀軌，以及依賴悉地流出品，出世間品的瑜伽法。 他們對於真實的緣起之句，內心不再執著于支分，依此方便而證悟修習，常常可以獲得出世間的成就。 如所說的優陀那偈（Udāna偈）所說： 甚深無相之法，資質低下的人難以理解，爲了適應他們，所以兼有有相之說。 以上是阿阇梨（Ācārya，導師）所集。在《大毗盧遮那成佛神變加持經》（Mahāvairocana-abhisambodhi-vikurvita-adhisthāna-sūtra）中，供養儀式到此完備。傳度者頗為理解其意，又因為想要省略文字，所以刪去了重複的真言，循環使用。修行者應當綜合理解上下文的含義。 口*驃弊(毗也反)底(丁以反)嗨-每+(臼/工)口*體 《大毗盧遮那成佛神變加持經》卷第七
【English Translation】 English version: For the sake of attaining the superior, intermediate, and inferior methods, the practitioner should thus engage in recitation. All streams of sin will be eternally extinguished, and one will certainly achieve and destroy all obstacles. All wisdom will gather in oneself. Those who rely on worldly accomplishments, or the various expedient methods of offering branches described in other sutras, and practice according to the sequence, because they have not yet separated from conditioned phenomena, this is called worldly accomplishment (Siddhi). Next, I will explain the most excellent formless method, which is observed by those with faith and understanding. If a person of profound wisdom in the Mantrayana (真言乘), aspires in this life to seek the unsurpassed fruit, then according to their faith and understanding, they should cultivate contemplation, such as the ritual of mental offering described earlier, and rely on the Siddhi-niryāta chapter, the Yoga methods of the supramundane chapter. They no longer cling to the parts of the true dependent origination in their minds, and by relying on this method, they can realize and cultivate, and constantly attain supramundane accomplishment. As the Udāna (優陀那) verse says: The profound formless Dharma is unbearable for those of inferior wisdom. For the sake of accommodating them, there is also the explanation of forms. The above is collected by Ācārya (阿阇梨, teacher). In the Mahāvairocana-abhisambodhi-vikurvita-adhisthāna-sūtra (大毗盧遮那成佛神變加持經), the offering ritual is now complete. The transmitter understands the meaning quite well, and also, wanting to simplify the text, has deleted the repeated mantras and used them cyclically. Practitioners should comprehensively understand the meaning of the context. 口*驃 弊(pinyin: bi ye fan) 底(pinyin: ding yi fan) 嗨-每+(臼/工) 口*體 Mahāvairocana-abhisambodhi-vikurvita-adhisthāna-sūtra, Volume 7