T39n1796_大毗盧遮那成佛經疏
大正藏第 39 冊 No. 1796 大毗盧遮那成佛經疏
No. 1796 [cf. No. 848]
大毗盧遮那成佛經疏卷第一
沙門一行阿阇梨記
入真言門住心品第一
大毗盧遮那成佛神變加持者。梵音毗盧遮那者。是日之別名。即除暗遍明之義也。然世間日則有方分。若照其外不能及內。明在一邊不至一邊。又唯在晝光不燭夜。如來智慧日光則不如是。遍一切處作大照明矣。無有內外方所晝夜之別。複次日行閻浮提。一切卉木叢林。隨其性分各得增長。世間眾務因之得成。如來日光遍照法界。亦能平等開發無量眾生種種善根。乃至世間出世間殊勝事業。莫不由之而得成辦。又如重陰昏蔽日輪隱沒。亦非壞滅。猛風吹雲日光顯照。亦非始生。佛心之日亦復如是。雖為無明煩惱戲論重云之所覆障。而無所減。究竟諸法實相三昧圓明無際。而無所增。以如是等種種因緣。世間之日不可為喻。但取其少分相似故。加以大名。曰摩訶毗盧遮那也。成佛者具足梵音。應云成三菩提。是正覺正知義。謂以如實智。知過去未來現在。眾生數非眾生數。有常無常等一切諸法。皆了了覺知故名為覺。而佛即是覺者。故就省文但云成佛也。神變加持者。舊譯或云神力所持。或云佛
【現代漢語翻譯】 現代漢語譯本 大正藏第 39 冊 No. 1796 《大毗盧遮那成佛經疏》
No. 1796 [cf. No. 848]
《大毗盧遮那成佛經疏》卷第一
沙門一行阿阇梨記
入真言門住心品第一
『大毗盧遮那成佛神變加持』，梵語『毗盧遮那』（Vairocana，意為光明遍照），是太陽的別名，即除去黑暗，普照光明的含義。然而世間的太陽有方位侷限，照到外面照不到裡面，光明在一邊照不到另一邊，而且只在白天發光，夜晚則不能照亮。如來的智慧日光則不是這樣，它遍照一切處，作大光明，沒有內外方位晝夜的區別。其次，太陽照耀閻浮提（Jambudvipa，我們所居住的娑婆世界），一切草木叢林，隨著各自的本性而生長，世間各種事務因此得以成就。如來的日光遍照法界（Dharmadhatu，宇宙萬有），也能平等地開發無量眾生種種善根，乃至世間出世間殊勝的事業，沒有不是依靠它而得以成就的。又如重重陰雲昏暗遮蔽，太陽隱沒，並非是太陽壞滅，猛烈的風吹散雲朵，日光顯現照耀，也並非是日光新產生。佛心的太陽也是這樣，雖然被無明煩惱戲論的重重雲朵所覆蓋遮障，但光明沒有減少，究竟諸法實相三昧（Samadhi，指心專注一境而不散亂的狀態）圓滿光明無邊無際，也沒有增加。因為像這樣種種因緣，世間的太陽不能作為比喻，只是取其少部分相似之處，加以『大』的名字，叫做『摩訶毗盧遮那』（Mahavairocana，偉大的光明遍照）。『成佛』具足梵語，應該說成『成三菩提』（Samyak-sambodhi，正等正覺），是正覺正知的含義。意思是憑藉如實的智慧，知曉過去未來現在，眾生數非眾生數，有常無常等一切諸法，都完全明瞭覺知，所以叫做『覺』。而佛就是覺者，所以就省略文字，只說『成佛』。『神變加持』，舊的翻譯或者說『神力所持』，或者說『佛
【English Translation】 English version T 39 No. 1796 Commentary on the Mahavairocana Sutra
No. 1796 [cf. No. 848]
Commentary on the Mahavairocana Sutra, Volume 1
Recorded by the Shramana [monk] Yixing Ajari
Chapter 1: Entering the Mantra Gate and Abiding in the Mind
'Mahavairocana's Enlightenment, Miraculous Transformation, and Empowerment.' The Sanskrit term 'Vairocana' (meaning 'universal illumination') is another name for the sun, signifying the removal of darkness and the spreading of light everywhere. However, the worldly sun has directional limitations; it illuminates the outside but not the inside, and its light shines on one side but not the other. Moreover, it only shines during the day and does not illuminate the night. The sunlight of the Tathagata's wisdom is not like this; it illuminates all places, creating great light, without distinctions of inside, outside, direction, day, or night. Furthermore, the sun shines upon Jambudvipa (the world we live in), and all plants and forests grow according to their nature, and worldly affairs are accomplished because of it. The Tathagata's sunlight shines throughout the Dharmadhatu (the universe), equally developing the various good roots of limitless sentient beings, and even the extraordinary worldly and supramundane undertakings are accomplished through it. Moreover, like heavy, dark clouds obscuring the sun, causing it to disappear, it is not that the sun is destroyed. When a strong wind blows away the clouds and the sunlight appears, it is not that the sunlight is newly born. The sun of the Buddha's mind is also like this; although it is covered and obscured by the heavy clouds of ignorance, afflictions, and frivolous talk, its light does not diminish. The ultimate reality of all dharmas, the Samadhi (state of concentrated mind) is complete, bright, boundless, and does not increase. Because of such various causes and conditions, the worldly sun cannot be used as a metaphor; only a small portion of its similarity is taken, and the name 'Maha' (great) is added, called 'Mahavairocana' (Great Universal Illumination). 'Enlightenment' in full Sanskrit should be 'Samyak-sambodhi' (Perfect Enlightenment), which means right awareness and right knowledge. It means that with true wisdom, one knows the past, future, and present, the number of sentient beings and non-sentient beings, the permanence and impermanence of all dharmas, and fully understands and knows them, therefore it is called 'Enlightenment.' And the Buddha is the enlightened one, so the text is abbreviated to 'Enlightenment.' 'Miraculous Transformation and Empowerment' is translated as 'held by divine power' or 'Buddha's
所護念。然此自證三菩提。出過一切心地。現覺諸法本初不生。是處言語盡竟心行亦寂。若離如來威神之力。則雖十地菩薩。尚非其境界。況餘生死中人。爾時世尊往昔大悲願故。而作是念。若我但住如是境界。則諸有情不能以是蒙益。是故住于自在神力加持三昧。普為一切眾生。示種種諸趣所喜見身。說種種性慾所宜聞法。隨種種心行開觀照門。然此應化。非從毗盧遮那身或語或意生。於一切時處。起滅邊際俱不可得。譬如幻師。以咒術力加持藥草。能現種種未曾有事。五情所對悅可眾心。若舍加持然後隱沒。如來金剛之幻亦復如是。緣謝則滅機興則生。即事而真無有終盡。故曰神力加持經。若據梵本。應具題云大廣博經因陀羅王。因陀羅王者帝釋也。言此經是一切如來秘要之藏。于大乘眾教威德特尊。猶如千目為釋天之主。今恐經題大廣故不具存。入真言門住心品者。梵本具有二題。初云修真言行品。次云入真言門住心品。竊謂入住之義以兼修行語。故離煩文但著其一。真言梵曰漫怛攞。即是真語如語不忘不異之音。龍樹釋論。謂之秘密號。舊譯云咒。非正翻也。此品統論經之大意。所謂眾生自心。即是一切智智。如實了知。名為一切智者。是故此教諸菩薩。真語為門。自心發菩提。即心具萬行。見心正等覺。證
【現代漢語翻譯】 現代漢語譯本 所護念。然而這種自證三菩提（Samyak-saṃbodhi，正等正覺），超越了一切心地的範疇。它直接覺悟到諸法本初不生不滅的實相。在這個境界中，言語已經窮盡，心念活動也歸於寂靜。如果離開了如來的威神之力，即使是十地菩薩，也無法企及這種境界，更何況是其他生死輪迴中的眾生。 這時，世尊由於往昔的大悲願力，心中想到：如果我僅僅安住于這樣的境界，那麼眾生就無法從中受益。因此，他安住于自在神力加持三昧（Samadhi，禪定），爲了普度一切眾生，示現種種符合不同眾生喜好的身相，宣說種種適合他們根性的佛法，隨著他們不同的心念和行為，開啟觀照的法門。 然而，這種應化之身，並非從毗盧遮那佛（Vairocana，光明遍照）的身、語、意中產生。它在一切時處，其生起和滅去，以及邊際都不可得。譬如幻術師，以咒語的力量加持藥草，能夠顯現種種前所未有的景象，使五官所接觸的事物都能悅可眾心。如果捨棄了加持，這些景象就會隱沒。如來的金剛幻化也是如此，因緣消逝則滅，機緣成熟則生。在現象中體現真理，沒有終結。所以叫做《神力加持經》。 如果按照梵文字，應該完整地題名為《大廣博經因陀羅王》。因陀羅王（Indra，帝釋天）就是帝釋天。意思是這部經是一切如來秘密之藏，在大乘佛教的教義中，其威德特別尊貴，猶如千眼帝釋天是諸天之主。現在恐怕經題過於廣大，所以沒有全部保留。 關於《入真言門住心品》，梵文字有兩個題目，第一個是《修真言行品》，第二個是《入真言門住心品》。我認為「入住」的意義已經包含了修行的含義，所以省略了繁瑣的文字，只保留了一個題目。真言，梵語叫漫怛攞（Mantra），就是真語、如語、不虛妄、不改變的聲音。龍樹菩薩的《釋論》中，稱之為秘密號，舊譯為「咒」，不是正確的翻譯。這一品總論了這部經的大意，也就是眾生的自心，就是一切智智（Sarvajnana-jnana，一切種智）。如實地了知這一點，就叫做一切智者。因此，這個教法引導諸菩薩，以真語為門徑，從自心中發起菩提心，當下具足萬行，見自心即是正等覺，從而證悟。
【English Translation】 English version Is protected and念. However, this self-attested Samyak-saṃbodhi (正等正覺, Perfect Enlightenment) transcends all states of mind. It directly realizes that all dharmas are fundamentally unborn. In this state, language is exhausted, and mental activity is also silenced. If it were not for the power of the Tathagata's (如來, Thus Come One) majestic spirit, even a Bodhisattva (菩薩, Enlightenment Being) of the Tenth Ground would not be able to reach this realm, let alone ordinary beings in the cycle of birth and death. At that time, the World-Honored One, due to his great compassionate vows in the past, thought: 'If I were to remain only in this state, then sentient beings would not be able to benefit from it.' Therefore, he abides in the Samadhi (禪定, meditation) of empowerment through his sovereign spiritual power, and for the sake of all sentient beings, he manifests various forms that are pleasing to different beings, expounds various Dharmas (佛法, Buddha's teachings) that are suitable for their dispositions, and opens the doors of contemplation according to their different thoughts and actions. However, these manifested bodies are not produced from the body, speech, or mind of Vairocana (毗盧遮那佛, the Illuminator). Their arising and ceasing, as well as their boundaries, are unattainable at all times and places. It is like a magician who, through the power of spells, empowers medicinal herbs to manifest various unprecedented phenomena, making everything that the five senses encounter pleasing to the mind. If the empowerment is relinquished, these phenomena will disappear. The Vajra (金剛, diamond) illusion of the Tathagata is also like this: it ceases when the conditions are exhausted and arises when the opportunity arises. It embodies truth in phenomena without end. Therefore, it is called the 'Sutra of Empowerment through Spiritual Power.' According to the Sanskrit version, it should be fully titled 'The Great Extensive Sutra, King Indra.' King Indra (因陀羅王, 帝釋天) is Shakra (帝釋天, Lord of Gods). This means that this sutra is the secret treasury of all Tathagatas, and its majestic virtue is especially revered among the teachings of Mahayana (大乘佛教, Great Vehicle Buddhism), just as the thousand-eyed Shakra is the lord of the gods. Now, fearing that the title of the sutra is too extensive, it has not been fully preserved. Regarding the 'Chapter on Entering the Mantra Gate and Abiding in the Mind,' the Sanskrit version has two titles: the first is 'Chapter on Practicing Mantra,' and the second is 'Chapter on Entering the Mantra Gate and Abiding in the Mind.' I believe that the meaning of 'abiding' already includes the meaning of practice, so I have omitted the redundant words and retained only one title. Mantra (漫怛攞) in Sanskrit is called Mantra, which is true speech, truthful speech, unfailing and unchanging sound. In Nagarjuna's (龍樹菩薩) commentary, it is called the secret name, and the old translation is '咒' (curse), which is not an accurate translation. This chapter generally discusses the main idea of this sutra, which is that the self-mind of sentient beings is Sarvajnana-jnana (一切智智, all-knowing wisdom). To truly understand this is called an all-knowing one. Therefore, this teaching guides all Bodhisattvas to take true speech as the gateway, to arouse Bodhicitta (菩提心, the mind of enlightenment) from their own minds, to immediately possess all practices, to see that their own mind is Perfect Enlightenment, and thus to attain realization.
心大涅槃。發起心方便。嚴凈心佛國。從因至果。皆以無所住而住其心。故曰入真言門住心品也。入真言門略有三事。一者身密門。二者語密門。三者心密門。是事下當廣說。行者以此三方便。自凈三業。即為如來三密之所加持。乃至能於此生。滿足地波羅密。不復經歷劫數。備修諸對治行。故大品云。或有菩薩初發心時。即上菩薩位得不退轉。或有初發心時。即得無上菩提便轉法輪。龍樹以為如遠行。乘羊去者久久乃到。馬則差速。若乘神通人。于發意頃便至所詣。不得云發意間云何得到。神通相爾不應生疑。則此經深旨也。
經云。如是我聞。一時薄伽梵。住如來加持法界宮者。經初五義。如智度中廣明。然此經梵本。闕無通序。阿阇梨雲。毗盧遮那大本。有十萬偈。以浩廣難持故。傳法聖者。采其宗要凡三千餘頌。雖真言行法文義略周。以非大經正本故。不題通序。今以例加之。于義無傷也。薄伽梵者。論師所解具有六義。今此宗中。薄伽梵是能破義。如人執持利器多所摧伏。其本未有此名。世議觀其事蹟。故號為能破者。世尊亦爾。以大智明。破一切識心無明煩惱。此等本自無生亦無相貌。然慧日出時。暗惑自除。是故義名為破。釋論亦云。婆伽名破婆名能破。能破淫怒癡。故名婆伽婆。二乘雖破三毒
。亦不了了盡。如盛香器餘氣故在。又如草木薪火。以力薄故。灰炭不盡。如來如劫燒火。一切都盡無煙無炭。故名婆伽婆。複次帝釋聲論。謂女人為薄伽。是欲求因緣。能息煩惱義。又是所從生義。金剛頂宗。即翻此義。云女人者。即是般若佛母。無礙知見人。皆悉從是生。其有志求因緣得與相應。煩惱戲論皆悉永息。非如世間欲熱雖小止息。而實更增也。以密教不可直宣故。多有如是隱語。學者當觸類思之。又薄伽梵者。即帶有聲。如人多有資財。名持資財者。以有金故。名持金者。以如來具殊勝德故。名持眾德者。釋論亦云。婆伽言德。婆者言有。是名有德。婆伽名名聲。婆者言有。是名有名聲。一切世間。無有德名聲如佛者。則其義也。經中多譯為世尊。是嘆德之總稱。西方語法。言及尊者。不敢直斥其名。必先嘆其功德。如雲大智舍利弗。神通目揵連。頭陀大迦葉。持律優婆離等。故此經中。例云薄伽梵毗盧遮那。今順此方文勢。或以世尊居下也。
經云。薄伽梵住如來加持者。薄伽梵即毗盧遮那本地法身。次云如來。是佛加持身。其所住處。名佛受用身。即以此身。為佛加持住處。如來心王。諸佛住而住其中。既從遍一切處加持力生。即與無相法身。無二無別。而以自在神力。令一切眾生。見身密
【現代漢語翻譯】 現代漢語譯本 也不能完全熄滅。就像盛過香的容器，還留有餘香。又如草木燃燒，因為火力微弱，灰燼和木炭不能完全燒盡。如來就像劫末的大火，一切都燒盡，沒有煙也沒有炭。所以叫做婆伽婆（Bhagavan，世尊）。 再者，帝釋（Indra，天帝）的聲論說，女人被稱為薄伽（Bhaga），是欲求因緣，能夠止息煩惱的意思。又是（一切功德）所從生的意思。金剛頂宗（Vajrasekhara，密教宗派）就翻譯了這個意思，說女人就是般若佛母（Prajnaparamita，智慧之母），無礙知見的人，都從這裡出生。那些有志求因緣的人，如果能與般若佛母相應，煩惱和戲論都會永遠止息，不像世間的慾望，雖然暫時止息，實際上卻更加增長。因為密教不可直接宣說，所以有很多這樣的隱語，學者應當觸類旁通地思考。 又，薄伽梵（Bhagavan，世尊）就是帶有聲名。就像人有很多資財，名叫持有資財者。因為有金子，名叫持有金者。因為如來具有殊勝的功德，名叫持有眾德者。《釋論》也說，婆伽（Bhaga）是德的意思，婆（Bha）是有的意思，所以名叫有德。婆伽（Bhaga）是名聲的意思，婆（Bha）是有的意思，所以名叫有名聲。一切世間，沒有德名聲像佛一樣的，就是這個意思。經中多翻譯為世尊，是讚歎功德的總稱。西方的語法，說到尊者，不敢直接稱呼他的名字，必定先讚歎他的功德，如雲大智舍利弗（Sariputra，智慧第一的佛陀弟子），神通目犍連（Maudgalyayana，神通第一的佛陀弟子），頭陀大迦葉（Mahakasyapa，頭陀第一的佛陀弟子），持律優波離（Upali，持律第一的佛陀弟子）等。所以這部經中，例云薄伽梵毗盧遮那（Bhagavan Vairocana，光明遍照的佛）。現在順應此方（中國）的文勢，或者把世尊放在下面。
經中說，薄伽梵住在如來加持中。薄伽梵就是毗盧遮那（Vairocana，光明遍照的佛）的本地法身（Dharmakaya，法身）。其次說如來，是佛的加持身。其所住之處，名叫佛的受用身（Sambhogakaya，報身）。就是以這個身體，作為佛加持的住處。如來的心王，諸佛住在其中。既然是從遍一切處的加持力所生，就與無相法身，沒有兩樣分別。而以自在的神力，令一切眾生，見到身密。
【English Translation】 English version Also, it cannot be completely extinguished. It's like a vessel that once contained fragrance, still retaining the residual scent. Or like burning grass and wood, where the ashes and charcoal cannot be completely burned due to weak fire. The Tathagata (Tathagata, Thus Come One) is like the great fire at the end of a kalpa (kalpa, cosmic cycle), which burns everything completely, leaving no smoke or charcoal. Therefore, he is called Bhagavan (Bhagavan, the Blessed One). Furthermore, the sound theory of Indra (Indra, the King of Gods) states that woman is called Bhaga (Bhaga), which means seeking the cause and condition (hetu-pratyaya) and being able to extinguish afflictions. It also means that (all merits) arise from her. The Vajrasekhara School (Vajrasekhara, a school of esoteric Buddhism) translates this meaning as saying that woman is Prajnaparamita (Prajnaparamita, the Mother of Wisdom), and all those with unobstructed knowledge and vision are born from her. Those who aspire to seek the cause and condition, if they can correspond with Prajnaparamita, all afflictions and frivolous discussions will be extinguished forever, unlike worldly desires, which, although temporarily suppressed, actually increase. Because esoteric teachings cannot be directly proclaimed, there are many such hidden meanings, and scholars should think about them analogously. Moreover, Bhagavan (Bhagavan, the Blessed One) means having a reputation. It's like a person who has a lot of wealth is called the one who possesses wealth. Because of having gold, he is called the one who possesses gold. Because the Tathagata (Tathagata, Thus Come One) possesses supreme merits, he is called the one who possesses all merits. The Shastra (Shastra, treatise) also says that Bhaga (Bhaga) means merit, and Bha (Bha) means having, so it is called having merit. Bhaga (Bhaga) means fame, and Bha (Bha) means having, so it is called having fame. In all the world, there is no one whose merit and fame are like the Buddha's, that is the meaning. In the sutras, it is often translated as World Honored One, which is a general term for praising merits. In Western grammar, when referring to a venerable person, one does not dare to call his name directly, but must first praise his merits, such as the great wisdom Sariputra (Sariputra, the Buddha's disciple foremost in wisdom), the supernatural power Maudgalyayana (Maudgalyayana, the Buddha's disciple foremost in supernatural powers), the ascetic Mahakasyapa (Mahakasyapa, the Buddha's disciple foremost in asceticism), the Vinaya master Upali (Upali, the Buddha's disciple foremost in upholding the precepts), etc. Therefore, in this sutra, it is exemplified as Bhagavan Vairocana (Bhagavan Vairocana, the Buddha of radiant light). Now, in accordance with the literary style of this land (China), the World Honored One is sometimes placed below.
The sutra says that Bhagavan dwells in the empowerment of the Tathagata. Bhagavan is the Dharmakaya (Dharmakaya, the Body of Essence) of Vairocana (Vairocana, the Buddha of radiant light). Next, it says Tathagata, which is the empowerment body of the Buddha. The place where he dwells is called the Sambhogakaya (Sambhogakaya, the Body of Bliss) of the Buddha. It is with this body that he dwells as the place of the Buddha's empowerment. The Mind-King of the Tathagata, all Buddhas dwell within it. Since it arises from the power of empowerment that pervades all places, it is no different from the formless Dharmakaya. And with the power of self-mastery, he causes all sentient beings to see the body-secret.
之色。聞語密之聲。悟意密之法。隨其根性分種種不同。即此所住名加持處也。次又釋嘆加持住處。故云廣大金剛法界宮。大謂無邊際故。廣謂不可數量故。金剛喻實相智。過一切語言心行道。適無所依。不示諸法。無初中后。不盡不壞。離諸過罪。不可變易。不可破毀。故名金剛。如世間金剛寶。有三事最勝。一者不可壞故。二者寶中之上故。三者戰具中勝故。此與釋論三種金剛三昧中喻。意大同。法界者。廣大金剛智體也。此智體者。所謂如來實相智身。以加持故。即是真實功德所莊嚴處。妙住之境心王所都。故曰宮也。此宮是古佛成菩提處。所謂摩醯首羅天宮。釋論云。第四禪五種。那含住處。名凈居天。過是以往。有十住菩薩住處。亦名凈居。號曰大自在天王是也。今此宗明義。以自在加持神心所宅故。名曰自在天王宮也。謂隨如來有應之處。無非此宮。不獨在三界之表也。一切持金剛者皆悉集會。次明妙眷屬也。如來在此宮中。為獨處耶有眷屬乎。故云此中乃有無邊眷屬常所集會。所謂執金剛等也。梵云伐折羅陀羅。此伐折羅。即是金剛杵。陀羅是執持義。故舊譯云執金剛。今謂持金剛。兼得深淺二釋。于義為勝。故隨文便互為其辭。若世諦常途所表。則云生身佛。常有五百執金剛神。翌從侍衛。然此宗密
【現代漢語翻譯】 現代漢語譯本 種種顏色。聽聞語密（Vag-guhya）的聲音，領悟意密（Citta-guhya）的法則。隨著眾生根性的不同而有種種差別，因此這裡所住的地方被稱為加持處。接下來解釋讚歎加持住處，所以說廣大金剛法界宮。『大』是指沒有邊際，『廣』是指不可數量。金剛比喻實相智，超越一切語言和心行之道，無所依賴，不顯示諸法，沒有初始、中間和最後，不會窮盡也不會毀壞，遠離各種過失罪惡，不可變易，不可破壞，所以稱為金剛。如同世間的金剛寶，有三件事最為殊勝：一是不可破壞，二是寶物中的上品，三是戰具中的勝者。這與《釋論》中三種金剛三昧的比喻，意義大致相同。法界，是廣大金剛智的本體。這個智體，就是如來的實相智身，因為加持的緣故，就是真實功德所莊嚴的地方，是美妙安住的境界，是心王所居住的地方，所以稱為宮。這個宮是古佛成就菩提的地方，就是摩醯首羅天宮（Maheśvara-deva-bhavana）。《釋論》說，第四禪有五種那含（Anāgāmin）居住的地方，稱為凈居天（Śuddhāvāsa）。超過這些地方，有十住菩薩居住的地方，也稱為凈居，號為大自在天王。現在這個宗派闡明意義，因為自在加持的神心所居住的地方，所以稱為自在天王宮。意思是說，隨著如來有感應的地方，沒有不是這個宮的，不只是在三界之外。一切持金剛者都全部聚集在這裡。接下來闡明美妙的眷屬。如來在這個宮中，是獨自一人呢？還是有眷屬呢？所以說，這裡有無邊的眷屬常常聚集在一起，就是執金剛（Vajra-dhara）等。梵語是伐折羅陀羅（Vajra-dhara），這個伐折羅（Vajra）就是金剛杵，陀羅（dhara）是執持的意思，所以舊譯為執金剛，現在稱為持金剛，兼顧了深淺兩種解釋，在意義上更為優勝，所以隨著文句的方便而互相使用這些詞語。如果從世俗常理所表達的，就說生身佛常常有五百執金剛神，在旁邊侍衛。然而這個宗派的秘密...
【English Translation】 English version Various colors. Hearing the sounds of Vag-guhya (speech-secret), realizing the laws of Citta-guhya (mind-secret). According to the different natures of beings, there are various differences, so this place of dwelling is called the place of empowerment. Next, it explains and praises the abode of empowerment, so it is called the Vast Vajra Dharma Realm Palace. 'Vast' means without boundaries, 'extensive' means uncountable. Vajra is a metaphor for the wisdom of true reality, surpassing all paths of language and mental activity, without reliance, not showing all dharmas, without beginning, middle, and end, neither exhausting nor decaying, free from all faults and sins, immutable, and indestructible, therefore it is called Vajra. Like the Vajra jewel in the world, there are three things that are most superior: first, it is indestructible; second, it is the best among treasures; and third, it is the victor among weapons. This is largely the same in meaning as the metaphor in the three Vajra samadhis in the Shastra. Dharma Realm is the essence of vast Vajra wisdom. This essence of wisdom is the true reality body of the Tathagata. Because of empowerment, it is the place adorned by true merit, the realm of wonderful dwelling, the place where the mind-king resides, so it is called a palace. This palace is the place where ancient Buddhas attained Bodhi, namely the Maheśvara-deva-bhavana (Maheśvara Heaven Palace). The Shastra says that the fourth Dhyana has five abodes for Anāgāmin (non-returners), called Śuddhāvāsa (Pure Abodes). Beyond these places, there are abodes for the Ten-Dwelling Bodhisattvas, also called Pure Abodes, known as the Great自在天王 (Great自在 Heaven King). Now this school clarifies the meaning, because it is the dwelling place of the divine mind of自在 empowerment, so it is called the自在天王 Palace. It means that wherever the Tathagata has a response, there is no place that is not this palace, not only beyond the Three Realms. All Vajra-holders gather here completely. Next, it explains the wonderful retinue. Is the Tathagata alone in this palace? Or does he have a retinue? Therefore, it is said that there are boundless retinues constantly gathered here, namely Vajra-dhara (Vajra-holders) and others. The Sanskrit is Vajra-dhara, this Vajra is the Vajra pestle, dhara means holding, so the old translation is Vajra-holder, now called Vajra-holder, taking into account both the deep and shallow interpretations, which is more superior in meaning, so these words are used interchangeably according to the convenience of the sentences. If expressed from the perspective of worldly convention, it is said that the manifested Buddha often has five hundred Vajra-holder gods, attending and guarding him. However, the secrets of this school...
意。伐折羅是如來金剛智印。如是智印其數無量。能持此者亦復無邊。所以然者。心王所住之處。必有塵沙心數。以為眷屬。今者心王毗盧遮那。成自然覺。爾時一切心數。無不即入金剛界中。成如來內證功德差別智印。如是智印。唯佛與佛乃能持之。約菩提義。即有無量無邊金剛印。約佛陀義。即有無量無邊持金剛者。由此眾德。悉皆一相一味到于實際。故名集會。若少分未等一法未滿。即不名一切集會也。然以自在神力所加持故。即從心王毗盧遮那。現加持尊特身。爾時無量法門眷屬。一一皆現執金剛身。顯發如來威猛大勢。譬如帝釋。手執金剛。破修羅軍。今此諸執金剛。亦復如是。各從一門。持大空之戰具。能壞眾生無相之煩惱。故以相況也。如來信解遊戲神變生。大樓閣寶王高無中邊。諸大妙寶王種種間飾。菩薩之身為師子座者。大眾已集。應有說法處。故次明所住樓閣及師子座也。信解者。始從真正發心乃至成佛。於是中間通名信解地。梵云微吃哩抳多。是踴躍義。遊戲義。神變義。謂從初發心以來。深種善根。起種種願行。莊嚴佛土。成就眾生。恒殊勝進。不休息故。即是超升騰躍義。如人掉動鼓舞。能以善巧三業。普悅眾心。故此騰躍。即名遊戲。如是遊戲。即是菩薩自在神通。言毗盧遮那本行菩薩
【現代漢語翻譯】 現代漢語譯本： 意。伐折羅（Vajra，金剛杵）是如來金剛智印。這樣的智印數量無量，能持有這些智印的人也同樣無邊無際。這是因為心王（指心識的主體）所住之處，必然有如塵沙般眾多的心數（指心識的各種作用）作為眷屬。如今心王毗盧遮那（Vairocana，意為光明遍照）成就自然覺悟，那時一切心數無不立即進入金剛界中，成就如來內證功德的差別智印。這樣的智印，只有佛與佛才能持有。從菩提（Bodhi，覺悟）的意義上來說，就有無量無邊的金剛印；從佛陀（Buddha，覺者）的意義上來說，就有無量無邊的持金剛者。由於這些眾多的功德，都達到同一相、同一味，到達實際（真如實相），所以名為。如果少部分沒有平等，一個法沒有圓滿，就不能稱為一切。然而由於自在神力的加持，就從心王毗盧遮那，顯現加持尊特身。那時無量法門眷屬，一一都顯現執金剛身，顯發如來威猛大勢。譬如帝釋（Indra），手執金剛，破修羅軍。現在這些執金剛，也同樣如此，各自從一門，持有大空的戰具，能摧毀眾生無相的煩惱，所以用相來比喻。如來信解遊戲神變所生的，大樓閣寶王高無邊際，諸大妙寶王用種種珍寶裝飾，菩薩之身為師子座，大眾已經聚集，應該有說法之處，所以接著說明所住的樓閣和師子座。信解，是從真正發心乃至成佛的整個過程，在這中間都通稱為信解地。梵文是微吃哩抳多（Vikrīḍita），是踴躍的意思，遊戲的意思，神變的意思。意思是說從最初發心以來，深種善根，發起種種願行，莊嚴佛土，成就眾生，恒常殊勝前進，不休息，這就是超升騰躍的意思。如同人掉動鼓舞，能以善巧的三業（身、口、意），普遍使眾生心生歡喜，所以這種騰躍，就叫做遊戲。這樣的遊戲，就是菩薩自在神通。說毗盧遮那本行菩薩
【English Translation】 English version: Meaning. Vajra (Vajra, diamond scepter) is the wisdom seal of the Tathagata. Such wisdom seals are immeasurable, and those who can hold them are also boundless. The reason is that where the mind-king (the subject of consciousness) dwells, there must be as many mind-numbers (the various functions of consciousness) as dust and sand as dependents. Now the mind-king Vairocana (Vairocana, meaning light pervading everywhere) achieves natural enlightenment, and at that time all mind-numbers immediately enter the Vajra realm, achieving the differential wisdom seal of the Tathagata's inner proof merits. Such wisdom seals can only be held by Buddha and Buddha. From the meaning of Bodhi (Bodhi, enlightenment), there are immeasurable and boundless Vajra seals; from the meaning of Buddha (Buddha, enlightened one), there are immeasurable and boundless Vajra holders. Because of these many merits, they all reach the same phase, the same taste, and reach the actual (true suchness), so it is called . If a small part is not equal, and one dharma is not complete, it cannot be called everything . However, due to the blessing of the power of freedom, the special body of blessing is manifested from the mind-king Vairocana. At that time, the immeasurable Dharma family members all manifested the Vajra-holding body, revealing the Tathagata's mighty power. For example, Indra (Indra), holding the Vajra in his hand, broke the Asura army. Now these Vajra holders are also like this, each holding the battle gear of great emptiness from one gate, which can destroy the formless troubles of sentient beings, so it is compared with form. The Tathagata's faith, understanding, play, and supernatural transformation give rise to the great pavilion jewel king, which is high without boundaries. The great wonderful jewel kings are decorated with various treasures, and the body of the Bodhisattva is the lion throne. The masses have gathered, and there should be a place to speak the Dharma, so next, the pavilion and lion throne where they live are explained. Faith and understanding are the entire process from truly initiating the mind to becoming a Buddha. In the middle of this, it is generally called the land of faith and understanding. The Sanskrit is Vikrīḍita, which means leaping, playing, and supernatural transformation. It means that since the initial initiation of the mind, deep roots of goodness have been planted, various vows and practices have been initiated, the Buddha land has been decorated, sentient beings have been accomplished, and constant superior progress has been made without rest. This is the meaning of transcendence and leaping. Just like a person shaking and dancing, he can universally please the minds of sentient beings with skillful three karmas (body, speech, and mind), so this kind of leaping is called play. Such play is the Bodhisattva's free supernatural power. It is said that Vairocana's original practice is Bodhisattva
道時。以一體速疾力三昧。供養無量善知識。遍行無量諸度門。自利利他法皆具足。能得如是如來智寶之所整合。秘密莊嚴法界樓觀。於一切實報所生最為第一。猶如真陀摩尼為諸寶之王。故曰遊戲神變生大樓閣寶王也。其高無窮。當知廣亦無際。以邊不可得故。亦復無中。此是遍一切處身之所住處。當知如是樓觀。亦遍一切處也。次明樓觀莊嚴之相。猶如有人以種種雜色金剛。嚴飾金剛。然其體性無有差別。今亦如是。還以如來種種功德寶王。間飾樓閣寶王。何以故。更無有法出如是寶性故。然此第一寂滅之相。以如來加持神力。令應度者隨諸法門表像。若可見聞觸知。即以此為門而入法界。如善財童子。入彌勒宮殿因緣。此中應廣明菩薩之身為師子座者。上說金剛法界宮。即是如來身。次云大樓閣寶王。亦即是如來身。今雲師子座。當知亦爾。所以云菩薩身者。謂本行菩薩道時。次第修行地波羅蜜。乃至第十一地。當知后地。即以前地為基。故云如來以菩薩身為師子座。釋論云。譬如師子于眾獸中。獨步以無畏。佛亦如是。於九十六種外道中。一切降伏無畏。故名人中師子。其所坐處。若床若地。皆名師子座。今此宗明義。言師子者。即是勇健菩提心。從初發意以來。得精進大勢。無有怯弱。猶如師子隨所執縛。
【現代漢語翻譯】 現代漢語譯本 當宣說此道時，以一體速疾力三昧（Samadhi，一種禪定狀態），供養無量善知識（Kalyanamitra，指引走向正道的良師益友），普遍實踐無量諸度門（Paramita，到達彼岸的方法）。自利利他的法門都已具足，能夠獲得如來（Tathagata，佛的稱號之一）智慧珍寶所整合的，秘密莊嚴的法界樓觀。在一切實報所生（真實果報所顯現的境界）中，這是最為第一的，猶如真陀摩尼（Cintamani，如意寶珠）是眾寶之王。所以說這是遊戲神變所生的大樓閣寶王。它高大無窮，應當知道其廣闊也無邊際，因為無法找到它的邊緣，也同樣沒有中心。這是遍一切處身（佛的法身）所居住的地方。應當知道這樣的樓觀，也遍佈一切處。接下來闡明樓觀莊嚴的相狀，猶如有人用各種雜色的金剛（Vajra，堅固不壞之物）來裝飾金剛，然而其體性並沒有差別。現在也是這樣，還是用如來的種種功德寶王來間雜裝飾樓閣寶王。為什麼呢？因為再沒有其他法能夠超出這樣的寶性。然而這第一寂滅之相，以如來的加持神力，令應被度化的人隨著諸法門所呈現的表象，無論是可見、可聞、可觸知的，就以此為門而進入法界。如同善財童子進入彌勒（Maitreya，未來佛）宮殿的因緣。這裡應該廣泛闡明菩薩之身為師子座（Simhasana，獅子座）的含義。上面所說的金剛法界宮，就是如來身。接下來所說的大樓閣寶王，也就是如來身。現在所說的師子座，應當知道也是如此。之所以說是菩薩身，是因為在最初修行菩薩道時，次第修行地波羅蜜（Bhumi-paramita，菩薩地的圓滿），乃至第十一地。應當知道后地，就是以前地為基礎。所以說如來以菩薩身為師子座。《釋論》中說，譬如獅子在眾獸中，獨自行走而無所畏懼，佛也是這樣，在九十六種外道中，一切降伏而無所畏懼，所以被稱為人中獅子。其所坐之處，無論是床還是地，都稱為師子座。現在這個宗派闡明其意義，說師子，就是勇健的菩提心（Bodhicitta，覺悟之心），從最初發心以來，得到精進的大勢，沒有怯弱，猶如獅子無論被什麼束縛。
【English Translation】 English version At the time of expounding the Way, with the Samadhi (Samadhi, a state of meditative concentration) of One Body Swift Power, he makes offerings to immeasurable Kalyanamitras (Kalyanamitra, virtuous friends who guide one towards the right path), universally practices immeasurable doors of Paramita (Paramita, the means of reaching the other shore). He is fully equipped with the Dharma of benefiting both himself and others, and is able to obtain the secret and adorned Dharmadhatu (Dharmadhatu, the realm of Dharma) pavilion, integrated by the Tathagata's (Tathagata, one of the titles of the Buddha) wisdom treasures. Among all the realms born from the Real Reward (the realm manifested by true retribution), this is the foremost, like the Cintamani (Cintamani, wish-fulfilling jewel) being the king of all treasures. Therefore, it is said to be the Great Pavilion Jewel King born from the divine transformation of play. Its height is infinite, and it should be known that its breadth is also boundless, because its edge cannot be found, and it also has no center. This is the dwelling place of the body that pervades all places (the Dharmakaya of the Buddha). It should be known that such a pavilion also pervades all places. Next, the appearance of the pavilion's adornment is explained, just as someone uses various colored Vajras (Vajra, an indestructible substance) to adorn a Vajra, yet their essence is no different. It is the same now, still using the Tathagata's various merit jewel kings to intersperse and adorn the pavilion jewel king. Why? Because there is no other Dharma that can surpass such a jewel nature. However, this first aspect of stillness and extinction, through the Tathagata's blessing power, causes those who are to be saved to follow the appearances presented by the various Dharma doors, whether visible, audible, or tangible, and use this as a door to enter the Dharmadhatu. Just like the causes and conditions of Sudhana's entry into Maitreya's (Maitreya, the future Buddha) palace. Here, the meaning of the Bodhisattva's body as a Lion Throne (Simhasana, lion throne) should be extensively explained. The Vajra Dharmadhatu palace mentioned above is the Tathagata's body. The Great Pavilion Jewel King mentioned next is also the Tathagata's body. Now, the Lion Throne being mentioned, it should be known that it is also the same. The reason it is said to be the Bodhisattva's body is because when initially practicing the Bodhisattva path, one cultivates the Bhumi-paramitas (Bhumi-paramita, the perfection of the Bodhisattva grounds) in sequence, up to the eleventh ground. It should be known that the later ground is based on the previous ground. Therefore, it is said that the Tathagata uses the Bodhisattva's body as a Lion Throne. The Shastra says, 'For example, a lion walks alone among all beasts without fear, and the Buddha is also like this, subduing all ninety-six kinds of heretics without fear, so he is called the lion among men.' The place where he sits, whether it is a bed or the ground, is called a Lion Throne. Now, this school clarifies its meaning, saying that the lion is the courageous Bodhicitta (Bodhicitta, the mind of enlightenment), from the initial aspiration, gaining great power of diligence, without weakness, like a lion, no matter what it is bound by.
必獲無遺。即是自在度人無空過義也。若淺略釋者。言諸菩薩深心敬法。乃至以身荷戴佛。師子座。故曰菩薩之身為師子座也。其金剛名曰虛空無垢執金剛。乃至金剛手秘密主。如是上首。十佛剎微塵數等持金剛眾俱。及普賢菩薩。慈氏菩薩。妙吉祥菩薩。除一切蓋障菩薩等。諸大菩薩前後圍繞。而演說法者。次明同聞眾也。問曰。佛所說經。何故先明住處眷屬耶。答曰。譬如國王若有政令。必先出居外朝制斷刑賞。時史署記云。某時王在某處。與某甲大臣等集議。有如是教命。欲令境內信伏行之不疑故。法王亦爾。將說大法。必于大眷屬菩薩眾中令作證明。以是因緣聞者生信。由信心故。能入如是法中。修行得證。倍復生信。故先列眾也。虛空無垢執金剛者。即是菩提心體。離一切執諍戲論。如凈虛空無有障翳。無垢無染亦無分別。如此之心。即是金剛智印。能持此印。名虛空無垢執金剛也。複次虛空游步執金剛者。游步是不住義。勝進義。神變義。以凈菩提心。於一切法都無所住。而常進修萬行起大神通。故曰虛空游步。複次虛空無垢執金剛。即阿字門平等種子。修無住行。譬如種殖方便根牙漸生。故次明發行金剛印也。第三虛空生執金剛者。如萠芽已生。四大時節為緣。虛空不礙唸唸滋長。菩提心亦復如是。以
【現代漢語翻譯】 現代漢語譯本 必能全部獲得，沒有遺漏。這就是自在度人，不會有任何錯失的意義。如果淺顯地解釋，就是說諸位菩薩以深切的心敬重佛法，甚至以自身來承擔佛的獅子座。所以說菩薩的身體就是獅子座。其中的金剛名為虛空無垢執金剛（代表菩提心體，清凈無染），乃至金剛手秘密主（護法神）。像這樣為首的，有十佛剎微塵數那麼多的持金剛眾共同參與。以及普賢菩薩（代表大行），慈氏菩薩（即彌勒菩薩，代表慈悲），妙吉祥菩薩（即文殊菩薩，代表智慧），除一切蓋障菩薩（代表清凈）等，諸位大菩薩前後圍繞，來演說佛法。這是接下來說明一同聽法的聽眾。有人問：佛所說的經典，為什麼先要說明居住的處所和眷屬呢？回答說：譬如國王如果有政令，必定先在朝廷上頒佈，裁決刑罰和賞賜。當時的史官會記錄說，某時國王在某處，與某某大臣等一起商議，有這樣的教命，爲了讓境內的人民信服，並且毫無疑問地執行。法王（指佛）也是這樣，將要宣說大法，必定在大眷屬菩薩眾中，讓他們作為證明。因為這個因緣，聽法的人才會生起信心。由於信心的緣故，才能進入這樣的佛法中，修行而證悟，更加生起信心。所以先列出聽眾。虛空無垢執金剛，就是菩提心的本體，遠離一切執著、爭論和戲論，就像清凈的虛空，沒有任何障礙，沒有污垢，沒有染著，也沒有分別。這樣的心，就是金剛智印。能夠持有這個印，就叫做虛空無垢執金剛。再次，虛空游步執金剛，游步是不住的意思，是勝進的意思，是神變的意思。以清凈的菩提心，對於一切法都沒有任何執著，而常常精進修行各種善行，生起大神通，所以叫做虛空游步。再次，虛空無垢執金剛，就是阿字門平等種子（萬法本源）。修行不住之行，譬如種植，方便的根芽漸漸生長，所以接下來說明發行金剛印。第三，虛空生執金剛，就像萌芽已經生長，以四大時節為因緣，虛空不會阻礙，唸唸滋長。菩提心也像這樣。
【English Translation】 English version Will surely obtain everything without omission. This is the meaning of freely delivering beings without any mistakes. If explained superficially, it means that all Bodhisattvas deeply respect the Dharma, even carrying the Buddha's lion throne with their own bodies. Therefore, it is said that the Bodhisattva's body is the lion throne. The Vajra among them is called Akasa-amalavajradhara (representing the essence of Bodhicitta, pure and undefiled), and even Vajrapani, the Lord of Secrets (Dharma protector). Like this, leading the assembly, there are Vajra holders as numerous as the dust particles in ten Buddha-fields participating together. And also Samantabhadra Bodhisattva (representing great practice), Maitreya Bodhisattva (representing loving-kindness), Manjushri Bodhisattva (representing wisdom), Sarvanivaranaviskambhin Bodhisattva (representing purification), and other great Bodhisattvas surrounding before and after, expounding the Dharma. This is next explaining the audience who listen to the Dharma together. Someone asks: Why does the Sutra spoken by the Buddha first explain the dwelling place and retinue? The answer is: For example, if a king has a decree, he must first issue it in the court, adjudicating punishments and rewards. The historian at that time would record that at a certain time, the king was in a certain place, discussing with certain ministers, and there was such a decree, in order to make the people within the territory believe and implement it without doubt. The Dharma King (referring to the Buddha) is also like this, about to expound the Great Dharma, must have the great retinue of Bodhisattvas as witnesses. Because of this cause, the listeners will generate faith. Because of faith, they can enter such Dharma, cultivate and attain enlightenment, and generate even more faith. Therefore, the audience is listed first. Akasa-amalavajradhara is the essence of Bodhicitta, away from all attachments, disputes, and plays, like pure space, without any obstacles, without defilement, without attachment, and without discrimination. Such a mind is the Vajra Wisdom Seal. Being able to hold this seal is called Akasa-amalavajradhara. Again, Akasagamavajradhara, 'gama' means non-abiding, it means surpassing, it means miraculous transformation. With a pure Bodhicitta, there is no attachment to all Dharmas, and constantly diligently cultivating various good deeds, generating great supernatural powers, so it is called Akasagama. Again, Akasa-amalavajradhara is the 'A' syllable, the seed of equality (the origin of all Dharmas). Cultivating the practice of non-abiding, like planting, the expedient roots and sprouts gradually grow, so next explaining the issuing of the Vajra Seal. Third, Akasabhavavajradhara, like a sprout that has already grown, taking the four great seasons as conditions, space does not hinder it, growing moment by moment. Bodhicitta is also like this.
無所得為方便。萬行為緣。得真實生者。所謂大空生。故名虛空生。第四被雜色衣執金剛者。如萌芽增長。莖葉花。實漸次滋繁。菩提心樹王萬德開敷。亦復如是。故云具種種色。複次以種種法界色。染此無垢菩提心。成大悲漫荼羅。故名被雜色衣。第五善行步執金剛者。此善字。梵云毗質多羅。有端嚴義。種子義。譬如已得果實。復還為種子也。善行步者。即是諸佛威儀。謂善知時宜可度不可度等種種通塞。以身口意方便。俯應群機。曲中規矩。皆成佛事。故以為名也。第六住一切法平等執金剛者。謂住一切佛平等性也。謂因果自他有為無為等一切諸法。入此如實智中。究竟平等。同一實際。能持此智印。故以為名也。然上來五句。亦皆是如來真實功德。無深淺之殊。為欲分別令易解故。作次第說耳。第七哀愍無量眾生界執金剛者。此哀愍亦名救度。謂已住平等法性。自然於一切眾生。發同體悲愍之心。諸眾生界無量故。如是大悲亦無限量。此是如來一功德。故能持者。因以為名。第八那羅延力執金剛者。已發哀愍之心。若具大勢。則能救護。故次明也。經中挍量六十象力。不如一香象力。乃至末後那羅延力最勝。佛生身一一毛孔。皆等那羅延力。故以喻法界身那羅延力。第九大那羅延力執金剛者。謂持秘密神通力
【現代漢語翻譯】 現代漢語譯本 以『無所得』作為方便法門，以萬行作為助緣，從而證得真實的菩提之生，這被稱為『大空生』，所以也叫做『虛空生』。第四位，身披雜色衣的執金剛（Vajrapani，金剛手菩薩），好比萌芽逐漸增長，長出莖葉花朵，最終結出果實，逐漸繁茂。菩提心如同樹王，萬德開敷，也是如此。所以說『具種種色』。進一步說，用種種法界之色，來染此無垢的菩提心，成就大悲曼荼羅（Mandala，壇城），所以叫做『被雜色衣』。 第五位，善行步執金剛，這裡的『善』字，梵文是『毗質多羅』(Vicitra)，有端莊美好之意，也有種子的含義，譬如已經得到了果實，又把它作為種子。『善行步』，就是諸佛的威儀，指的是善於瞭解時機，知道哪些眾生可以度化，哪些眾生暫時無法度化等等，通達各種情況。用身口意三方面的方便，來適應眾生的根器，即使是委曲遷就，也符合規矩，都能成就佛事，所以以此為名。 第六位，住一切法平等執金剛，指的是安住於一切佛的平等自性之中。無論是因果、自他、有為、無為等一切諸法，都進入這如實智中，達到究竟平等，同一實際。能夠持有這種智慧之印，所以以此為名。然而，以上五句，實際上都是如來的真實功德，沒有深淺之分，只是爲了方便分別，使人容易理解，才作次第解說。 第七位，哀愍無量眾生界執金剛，這裡的『哀愍』也叫做救度。指的是已經安住于平等法性，自然而然地對一切眾生，生起同體的悲憫之心。因為眾生界是無量的，所以這種大悲心也是沒有**的。這是如來的一種功德，所以能夠持有這種功德者，就因此而得名。 第八位，那羅延力執金剛（Narayana，毗濕奴），已經發起了哀愍之心，如果具有強大的力量，就能救護眾生，所以接著說明這一點。經典中比較說，六十頭大象的力量，不如一頭香象的力量，乃至最後，那羅延力最為殊勝。佛的生身，每一個毛孔，都具有等同於那羅延力。所以用那羅延力來比喻法界身的力量。 第九位，大那羅延力執金剛，指的是持有秘密神通力。
【English Translation】 English version 'Non-attainment' is used as a skillful means (Upaya), and myriad practices are taken as supporting conditions (緣). To attain the true birth is called 'Great Emptiness Birth,' hence it is also named 'Void Birth.' The fourth, Vajrapani (金剛手菩薩, the bodhisattva who represents the power of all the Buddhas) wearing variegated garments, is like a sprout growing gradually, developing stems, leaves, and flowers, and eventually bearing fruit, flourishing progressively. The Bodhi-mind, like the king of trees, with myriad virtues blossoming, is also like this. Therefore, it is said to 'possess various colors.' Furthermore, using the various colors of the Dharma Realm to dye this immaculate Bodhi-mind, accomplishing the Great Compassion Mandala (壇城, a symbolic representation of the universe), hence it is called 'wearing variegated garments.' The fifth, Vajrapani of virtuous conduct, the word 'virtuous' here, in Sanskrit is 'Vicitra' (毗質多羅), which has the meaning of dignified and beautiful, and also the meaning of seed. For example, having already obtained the fruit, it is then used as a seed. 'Virtuous conduct' refers to the dignified behavior of all Buddhas, which means being skilled in understanding the timing, knowing which beings can be liberated and which cannot be liberated for the time being, and being proficient in various situations. Using skillful means of body, speech, and mind to adapt to the capacities of beings, even if it means making compromises, it still conforms to the rules and can accomplish the deeds of the Buddha, hence this name. The sixth, Vajrapani abiding in the equality of all Dharmas, refers to abiding in the equal nature of all Buddhas. Whether it is cause and effect, self and other, conditioned and unconditioned, all Dharmas enter this Suchness Wisdom, reaching ultimate equality, the same reality. Being able to hold this seal of wisdom, hence this name. However, the above five sentences are actually the true merits of the Tathagata (如來, another name for the Buddha), without distinction of depth, but for the convenience of distinguishing and making it easy to understand, they are explained in sequential order. The seventh, Vajrapani who compassionately protects limitless realms of beings, the 'compassion' here is also called salvation. It refers to having already abided in the equal nature of Dharma, naturally arising a compassionate heart of oneness towards all beings. Because the realms of beings are limitless, this great compassion is also without **. This is one of the merits of the Tathagata, so those who can hold this merit are named accordingly. The eighth, Narayana (毗濕奴, a Hindu deity often associated with great strength) power Vajrapani, having already aroused the heart of compassion, if possessing great power, one can protect beings, so this is explained next. The sutras compare that the power of sixty elephants is not as good as the power of one fragrant elephant, and ultimately, Narayana power is the most supreme. Each pore of the Buddha's manifested body possesses power equal to Narayana power. Therefore, Narayana power is used to symbolize the power of the Dharma Realm body. The ninth, Great Narayana power Vajrapani, refers to holding secret supernatural power.
也。如一闡提必死之疾。二乘實際作證已死之人。諸佛醫王明見如來性故。則能必定師子吼。于救療因緣。心不怯弱。諸菩薩尚不能爾。故復明不共一切摩訶那羅延力。第十妙執金剛者。妙名更無等比。更無過上義。猶如醍醐融妙已極。不可復增。常不變易。無間無雜。如來亦爾。一切功德。悉皆無比無上。諸有所作。亦唯為此一事因緣。故名妙執金剛。第十一勝迅執金剛者。勝謂大空。大空即是遍一切處。故能起速疾神通也。住此乘者。初發心時即成正覺。不動生死而至涅槃。故名勝迅。第十二無垢執金剛者。即是離一切障菩提心也。譬如真金體性純凈。若種種練冶眾寶磨瑩倍復光明。則知初質。尚與微垢共住。能持此畢竟凈金剛印。因以為名。十三刃迅執金剛者。此刃字。梵文是忿中之忿利中之利。義翻猶如刀刃也。持此金剛利智。一切難斷處悉斷。難滅處悉滅。故以為名。十四如來甲執金剛者。如來甲所謂大慈。由此嚴身故。攝護眾生施作佛事。不為一切煩惱所傷無能降伏俎壞之者。故以為名。十五如來句生執金剛者。句名住處。即大空生也。諸佛自證功德。從如來性生。此加持身。從如來自證功德生。以不離阿字門故。名如來句生。十六住無戲論執金剛者。所謂住大空慧也。謂觀緣起實相。無生無滅不斷不常
【現代漢語翻譯】 現代漢語譯本： 也。譬如一闡提（斷善根的人）患了必死的疾病，二乘（聲聞乘和緣覺乘）之人證得實際，如同已經死去的人。諸佛如同醫王，明瞭見到如來之性，因此能夠必定發出獅子吼，在救治的因緣中，內心不怯懦軟弱。諸菩薩尚且不能做到這樣，所以再次說明不共一切摩訶那羅延力（大力士）。 第十位，妙執金剛，『妙』的意思是再沒有可以相比的，再沒有可以超越的。猶如醍醐（比喻佛法中的極品）融化到極妙的程度，不可能再增加，永遠不變易，沒有間隔沒有雜質。如來也是這樣，一切功德，全部都是無比無上的。所有作為，也只是為此一件事的因緣，所以名叫妙執金剛。 第十一位，勝迅執金剛，『勝』指的是大空，大空就是遍一切處，所以能夠生起快速的神通。安住於此乘的人，初發心時就成就正覺，不需經歷生死而直接到達涅槃，所以名叫勝迅。 第十二位，無垢執金剛，就是遠離一切障礙的菩提心。譬如真金，體性純凈，如果經過種種冶煉，用眾寶磨礪，會更加光明。由此可知最初的材質，尚且與微小的污垢共存。能夠持有這畢竟清凈的金剛印，因此而得名。 第十三位，刃迅執金剛，這裡的『刃』字，梵文的意思是忿怒中最忿怒，鋒利中最鋒利，翻譯過來就像刀刃一樣。持有這種金剛利智，一切難以斷除的地方都能斷除，難以滅除的地方都能滅除，所以因此而得名。 第十四位，如來甲執金剛，如來甲指的是大慈悲。因為用大慈悲莊嚴自身，所以攝護眾生，施行佛事，不被一切煩惱所傷害，沒有能夠降伏摧毀他的人，所以因此而得名。 第十五位，如來句生執金剛，『句』的意思是住處，就是大空所生。諸佛自己證得的功德，從如來之性產生。這種加持身，從如來自證的功德產生，因為不離開阿字門，所以名叫如來句生。 第十六位，住無戲論執金剛，指的是安住于大空智慧。觀察緣起實相，沒有生沒有滅，不是斷也不是常。
【English Translation】 English version: Also, like an Icchantika (one who has severed their roots of goodness) with a fatal illness, or like those of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) who have realized the actual and are like the already dead. The Buddhas, like medicine kings, clearly see the nature of the Tathagata (Thus Come One), and therefore can certainly roar like lions, and in the causes and conditions for healing, their hearts are not timid or weak. Even the Bodhisattvas cannot do this, so it is further explained that they do not share the strength of all Mahānārāyaṇas (great powerful beings). The tenth, Wondrous Vajra-holder, 'Wondrous' means there is nothing comparable, nothing surpassing. It is like the finest ghee (clarified butter) melted to the most exquisite degree, impossible to increase further, eternally unchanging, without gaps or impurities. The Tathagata is also like this, all merits are all incomparable and unsurpassed. All actions are also only for the sake of this one cause and condition, therefore named Wondrous Vajra-holder. The eleventh, Swiftly Victorious Vajra-holder, 'Victorious' refers to the Great Emptiness, the Great Emptiness is that which pervades all places, therefore it can give rise to swift and rapid supernatural powers. Those who abide in this vehicle, upon first generating the aspiration, immediately achieve perfect enlightenment, without moving through birth and death, they arrive at Nirvana, therefore named Swiftly Victorious. The twelfth, Immaculate Vajra-holder, is the Bodhi-mind that is free from all obstacles. It is like true gold, whose essence is pure and clean, if refined in various ways and polished with various treasures, it will become even more radiant. From this, it is known that the initial substance still dwells with subtle impurities. Being able to hold this ultimately pure Vajra seal, it is named accordingly. The thirteenth, Sharp and Swift Vajra-holder, the word 'Sharp' here, in Sanskrit, means the most wrathful among the wrathful, the sharpest among the sharp, translated it is like the edge of a blade. Holding this Vajra sharp wisdom, all difficult-to-cut places can be cut, all difficult-to-extinguish places can be extinguished, therefore it is named accordingly. The fourteenth, Tathagata Armor Vajra-holder, the Tathagata Armor refers to Great Compassion. Because one adorns oneself with Great Compassion, one gathers and protects sentient beings, performs Buddha-deeds, and is not harmed by any afflictions, there is no one who can subdue or destroy them, therefore it is named accordingly. The fifteenth, Tathagata Utterance-born Vajra-holder, 'Utterance' means dwelling place, which is born from the Great Emptiness. The merits that all Buddhas self-attest arise from the nature of the Tathagata. This blessed body arises from the self-attested merits of the Tathagata, because it does not depart from the 'A' syllable door, it is named Tathagata Utterance-born. The sixteenth, Abiding in Non-conceptual Play Vajra-holder, refers to abiding in the wisdom of the Great Emptiness. Observing the actual nature of dependent origination, there is no birth, no death, it is neither permanent nor impermanent.
。亦非去來一異。是處諸戲論息。法如涅槃。持如是智印。故得以為名也。十七如來十力生執金剛者。謂佛方便智。如是妙權從何處生。謂從如來十智力生。持如是印。故得以為名也。十八無垢眼執金剛者。即如來五眼。以菩提心畢竟凈故。以一切種觀一切法。了了見聞覺知。無所掛礙。能持如是金剛印。故以為名。十九金剛手秘密主者。梵云播尼。即是手掌。掌持金剛與手執義同。故經中二名互出也。西方謂夜叉為秘密。以其身口意。速疾隱秘難可了知故。舊翻或云密跡。若淺略明義。秘密主。即是夜叉王也。執金剛杵常侍衛佛。故曰金剛手。然是中深義。言夜叉者。即是如來身語意密。唯佛與佛乃能知之。乃至彌勒菩薩等。猶于如是秘密神通。力所不及。秘中最秘。所謂心密之主。故曰秘密主。能持此印。故云執金剛也。如是上首十佛剎微塵數等持金剛眾俱者。若具存梵本。于列名下。一一皆有多聲。應云虛空無垢等。虛空游步等。乃至秘密主等。所以然者。此等上首執金剛。一一皆有無量眷屬部類。大本當具存耳。然統其綱要。則枝末隨之。于宗通之用。不足為闕。所云十佛剎微塵數者。如來差別智印。其數無量。非算數譬喻之所能知。且以如來十種智力。各對一佛剎微塵。以表眾會之數。世界海世界性。及一
【現代漢語翻譯】 現代漢語譯本 『亦非去來一異』。此處一切戲論止息。法如同涅槃。持有這樣的智印，因此得此名號。 十七、如來十力生執金剛（指持金剛者由如來的十種力量所生）者，指的是佛的方便智慧。這種巧妙的權宜之計從何處產生？ 答：從如來的十智力中產生。持有這樣的印，因此得此名號。 十八、無垢眼執金剛（指持金剛者具有無垢的眼睛）者，即如來的五眼。因為菩提心畢竟清凈的緣故，以一切種方式觀察一切法，清楚地見聞覺知，沒有任何障礙。能持有這樣的金剛印，因此得此名號。 十九、金剛手秘密主（指持金剛者是秘密的主宰）者，梵語為『播尼』（Pāṇi），即是手掌。掌持金剛與手執的意思相同，所以在經文中這兩個名稱互相出現。西方稱夜叉為秘密，因為他們的身口意，迅速隱秘難以瞭解。舊譯或者稱為『密跡』。如果淺顯地說明意義，秘密主，就是夜叉王。手執金剛杵常侍衛佛，所以叫做金剛手。然而這裡有更深的意義，說夜叉，就是如來的身語意密，只有佛與佛才能知曉。乃至彌勒菩薩等，對於這樣的秘密神通，力量也達不到。是秘密中最秘密的，所謂心密之主，所以叫做秘密主。能持有此印，所以叫做執金剛。 像這樣以上首的十佛剎微塵數等持金剛眾俱在。如果完整儲存梵文字，在列名下，每一個都應該有很多聲音，應該說虛空無垢等，虛空游步等，乃至秘密主等。之所以這樣，是因為這些上首執金剛，每一個都有無量的眷屬部類。大本應該完整儲存。然而統領其綱要，則枝末隨之。對於宗通的運用，不算是缺失。所說的十佛剎微塵數，如來的差別智印，其數量無量，不是算數譬喻所能知道的。且以如來十種智力，各自對應一個佛剎微塵，以此來表示眾會的數量，世界海世界性，以及一
【English Translation】 English version 'It is neither coming nor going, neither one nor different.' Here, all frivolous debates cease. The Dharma is like Nirvana. Holding such a wisdom seal, hence the name. Seventeen, Vajrapani (holder of the vajra) born from the Ten Powers of the Tathagata (meaning the Vajrapani is born from the ten powers of the Tathagata), refers to the expedient wisdom of the Buddha. From where does this wonderful skillful means arise? Answer: It arises from the ten wisdom powers of the Tathagata. Holding such a seal, hence the name. Eighteen, Vajrapani with Immaculate Eyes (meaning the Vajrapani possesses immaculate eyes), refers to the five eyes of the Tathagata. Because the Bodhi mind is ultimately pure, observing all dharmas in every way, clearly seeing, hearing, perceiving, and knowing, without any hindrance. Able to hold such a vajra seal, hence the name. Nineteen, Vajrapani, Lord of Secrets (meaning the Vajrapani is the master of secrets), in Sanskrit is 'Pāṇi,' which means palm. Holding the vajra in the palm has the same meaning as holding it in the hand, so these two names appear interchangeably in the scriptures. In the West, Yakshas are called secrets because their body, speech, and mind are swift, hidden, and difficult to understand. Old translations sometimes call them 'Secret Traces.' If we explain the meaning superficially, the Lord of Secrets is the Yaksha King. Holding the vajra pestle, he constantly attends and protects the Buddha, so he is called Vajrapani. However, there is a deeper meaning here. Saying Yaksha refers to the secrets of the Tathagata's body, speech, and mind, which only Buddhas can know. Even Bodhisattvas like Maitreya cannot reach such secret supernatural powers. It is the most secret of secrets, the so-called master of the mind's secrets, so it is called the Lord of Secrets. Able to hold this seal, hence it is called Vajrapani. Like this, the assembly of Vajrapanis, headed by the number of dust motes in ten Buddha-fields, are all present. If the complete Sanskrit text is preserved, under each listed name, there should be many voices, saying 'Space Immaculate,' 'Space Walking,' and so on, even 'Lord of Secrets,' and so on. The reason for this is that each of these leading Vajrapanis has countless retinues and categories. The great original text should preserve it completely. However, grasping the essence, the branches and leaves follow. For the application of doctrinal understanding, it is not considered a deficiency. The so-called number of dust motes in ten Buddha-fields refers to the Tathagata's differential wisdom seals, whose number is immeasurable and cannot be known by arithmetic or metaphors. Let us use the ten wisdom powers of the Tathagata, each corresponding to a dust mote in a Buddha-field, to represent the number of the assembly, the world-sea, the world-nature, and one
佛剎義。如釋論中廣明。然此毗盧遮那內證之德。以加持故。從一一智印。各現執金剛身。形色性類。皆有表象。各隨本緣性慾。引攝眾生。若諸行人慇勤修習。能令三業同於本尊。從此一門得入法界。即是普入一切法界門也。次列菩薩眾。以四聖者而為上首。前明諸執金剛。一向是如來智印。今此菩薩。義兼定慧又兼慈悲。故別受名也。亦是毗盧遮那內證功德。如執金剛有十佛剎微塵數眾。當知諸菩薩。法門相對。亦有十佛剎微塵眾。以加持故。各得從法界一門。現為一善知識身也。又般若釋論。生身佛成道時。阿難密跡力士等。是名內眷屬。舍利弗目建連等諸聖人。及彌勒文殊諸阿毗跋致。一生補處菩薩等。是名大眷屬。今謂佛加持身亦復如是。諸執金剛各持如來密印。名內眷屬。諸菩薩大悲方便普門。攝受無量眾生。輔佐法王。行如來事。名大眷屬。故大品云。欲為諸佛內眷屬。欲得大眷屬者。當學般若波羅蜜也。普賢菩薩者。普是遍一切處義。賢是最妙善義。謂菩提心所起願行。及身口意。悉皆平等遍一切處。純一妙善備具眾德。故以為名。慈氏菩薩者。謂佛四無量心。今以慈為稱首。此慈從如來種姓中生。能令一切世間不斷佛家。故曰慈氏。上云普賢。是自證之德。本願已滿。欲化眾生令得此道。故次明之
。妙吉祥菩薩者。妙謂佛無上慧。猶如醍醐純凈第一。室利翻為吉祥。即是具眾德義。或云妙德。亦云妙音也。言以大慈悲力故。演妙法音。令一切聞。故次彌勒明之。除一切蓋障菩薩者。謂障為眾生種種心垢。能翳如來凈眼。不能開明。若以無分別法。滅諸戲論。如雲霧消除日輪顯照。故曰除蓋障。如來諸有所作。悉皆為此一事因緣。故次妙音明之。複次行人。雖學般若波羅蜜。若無禪定。猶如盲者雖遇日光。無所能為。故次文殊妙慧。明除蓋障三昧也。此四菩薩。即是佛身四德。有所偏闕。則不能成無上菩提。是故列為上首。以統塵沙眾德。諸大菩薩者。具出梵文。應云摩訶菩提薩埵。釋論云。菩提名諸佛道。薩埵名眾生。或名勇心。是人盡欲得諸佛功德。其心不可斷不可破。如金剛山。是名薩埵。複次此人。心能為大事。不退不轉。大勇心故。多眾生中。起大慈悲成立大乘。能行大道得最大處。故必能說法。破一切眾生大邪見大愛大我心等諸煩惱。故名為摩訶薩埵。阿阇梨雲。具據正義。當云菩提索哆。此索哆者。是忍樂修行堅持不捨義也。然聲明有如是法。若論文字。其義雖正。音韻或不流便者。得取便安之。故世論師謂為薩埵。傳習者隨順其辭。就逾伽宗。薩埵略有三種。一者愚童薩埵。謂六道凡夫。不知
實諦因果。心行邪道修習苦因。戀著三界堅執不捨。故以為名。二者有識薩埵。即二乘也。才覺知生死過患。自求出離。得至涅槃。著保化城興滅度想。于如來功德。未生愿樂心。故以為名。三者菩提薩埵。無上菩提。出過一切臆度戲論種種過失。是一向純善白凈微妙不可譬類之義。即是眾生本性不思議心也。能忍如是成道事。愿樂修行堅固不動。故名菩提索哆。于如是人中功業最大。堪能轉授一切眾生。故名為摩訶薩埵。此等大眾。前後圍繞大日世尊。以無量身口意供養恭敬。為聽法故。次明群機嘉會之時所同聞法。即經所謂越三時如來之日加持故。身語意三平等句法門也。然此經流佈閻浮提。略有十萬偈。若十物剎微塵大眾。各各廣演身口意差別法門。則無限量。此說法時分。復當云何。故結集者云。爾時住于佛日而演說法者也。如世間時分。則有過去未來現在。長短劫量種種不同。且約日行四天下。一週晝夜各有初中後分。乃至三十時等。剎那不住代謝相推。以凈眼觀之。三際之相了不可得。無終無始亦無去無來。即此實相之日。圓明常住湛若虛空。無有時分修短之異。然以佛神力故。令瑜伽行者于無量劫。謂如食頃。或演食頃以為無量劫。延促自在咸適眾機。無定相可得。故云如來日也。如此時中佛說何法。
【現代漢語翻譯】 現代漢語譯本 實諦因果（真實的因果）。心行邪道，修習苦因。戀著三界（欲界、色界、無色界），堅執不捨。因此而得名。 二者有識薩埵（有覺悟的有情），即二乘（聲聞乘和緣覺乘）也。才覺知生死過患，自求出離。得至涅槃（寂滅），著保化城（比喻虛幻的境界），興滅度想（認為已經徹底解脫）。于如來功德，未生愿樂心。因此而得名。 三者菩提薩埵（追求覺悟的有情），無上菩提（最高的覺悟），出過一切臆度戲論種種過失。是一向純善白凈微妙不可譬類之義。即是眾生本性不思議心也。能忍如是成道事，愿樂修行堅固不動。故名菩提索哆（菩提薩埵的音譯）。于如是人中功業最大，堪能轉授一切眾生。故名為摩訶薩埵（大菩薩）。此等大眾，前後圍繞大日世尊（毗盧遮那佛），以無量身口意供養恭敬。為聽法故。 次明群機嘉會之時所同聞法。即經所謂越三時如來之日加持故。身語意三平等句法門也。然此經流佈閻浮提（我們所居住的這個世界），略有十萬偈。若十物剎微塵大眾，各各廣演身口意差別法門，則無**。此說法時分，復當云何？故結集者云：『爾時住于佛日而演說法者也。』 如世間時分，則有過去未來現在，長短劫量種種不同。且約日行四天下，一週晝夜各有初中後分，乃至三十時等。剎那不住代謝相推。以凈眼觀之，三際之相了不可得。無終無始亦無去無來。即此實相之日，圓明常住湛若虛空。無有時分修短之異。然以佛神力故，令瑜伽行者于無量劫，謂如食頃。或演食頃以為無量劫。延促自在咸適眾機。無定相可得。故云如來日也。如此時中佛說何法？
【English Translation】 English version Real Truth of Cause and Effect. The mind engages in heretical paths, cultivating causes of suffering. It clings to the Three Realms (Desire Realm, Form Realm, Formless Realm), stubbornly refusing to let go. Hence, it is named as such. The second is 'Sentient Being with Awareness' (有識薩埵), referring to the Two Vehicles (聲聞乘 and 緣覺乘). They are only aware of the faults and sufferings of birth and death, seeking liberation for themselves. They attain Nirvana (涅槃), clinging to the preserved illusory city (化城, a metaphor for an illusory state), giving rise to thoughts of complete extinction (滅度想). They do not generate a joyful and willing heart towards the merits of the Tathagata (如來). Hence, it is named as such. The third is Bodhisattva (菩提薩埵), the unsurpassed Bodhi (無上菩提, supreme enlightenment), surpassing all speculative debates and various faults. It is the meaning of being purely good, white, subtle, and incomparable. It is the inconceivable mind of the inherent nature of sentient beings. Able to endure such matters of attaining the Way, willing to cultivate with steadfastness and immovability. Therefore, it is named Bodhisattva (菩提索哆). Among such people, their accomplishments are the greatest, capable of transferring and bestowing upon all sentient beings. Therefore, they are called Mahasattva (摩訶薩埵, Great Bodhisattva). These assemblies, surrounding the Great Sun World Honored One (大日世尊, Vairocana Buddha) from all sides, offer limitless body, speech, and mind with reverence and respect, for the sake of listening to the Dharma. Next, it explains the Dharma that is commonly heard when the various capacities of beings gather together. This is because of the blessing of the Tathagata's Day that transcends the three times, as mentioned in the scripture. It is the Dharma gate of the equal phrase of body, speech, and mind. However, this scripture, when circulated in Jambudvipa (閻浮提, the world we live in), has approximately one hundred thousand verses. If the masses of the ten material realms, each as numerous as dust particles, were to extensively expound the differentiated Dharma gates of body, speech, and mind, then there would be no end. What then is the time of this Dharma exposition? Therefore, the compiler said: 'At that time, they dwell in the Buddha's Day and expound the Dharma.' As for worldly time, there are past, future, and present, with various differences in the length of kalpas (劫, eons). Furthermore, regarding the sun's journey across the four continents, each day and night has a beginning, middle, and end, even up to thirty time periods. Moments do not cease, and changes push each other forward. Observing with pure eyes, the appearance of the three times is unattainable. There is no beginning and no end, no going and no coming. This is the sun of true reality, perfectly bright, constantly abiding, clear like empty space. There is no difference in the length of time. However, due to the Buddha's divine power, the yogis perceive immeasurable kalpas as if they were the time it takes to eat a meal, or they extend the time it takes to eat a meal into immeasurable kalpas. Lengthening and shortening are free and appropriate for all capacities. No fixed appearance can be obtained. Therefore, it is called the Tathagata's Day. What Dharma does the Buddha speak in this time?
即是身語意三平等句法門。言如來種種三業。皆至第一實際妙極之境。身等於語。語等於心。猶如大海遍一切處同一鹹味。故云平等也。句者梵云缽曇。正翻為足。聲論是進行義住處義。如人進步舉足下足。其跡所住處謂之缽曇。言辭句逗義亦如是。故同一名耳。今就此宗。謂修如是道跡。次第進修。得住三平等處。故名為句。即以平等身口意秘密加持。為所入門。謂以身平等之密印。語平等之真言。心平等之妙觀。為方便故。逮見加持受用身。如是加持受用身。即是毗盧遮那遍一切身。遍一切身者。即是行者平等智身。是故住此乘者。以不行而行。以不到而到。而名為平等句。一切眾生皆入其中。而實無能入者無所入處。故名平等。平等法門。則此經之大意也。時彼菩薩普賢為上首。諸執金剛秘密主為上首。毗盧遮那如來加持故。奮迅示現身無盡莊嚴藏。乃至有情類業壽種除。復有牙種生起者。謂將說此平等法門。故先以自在加持感動大眾。悉現普門境界秘密莊嚴。不可思議未曾有事。因彼疑問而演說之。則聞者信樂倍增。深入語義。如法華序分。從地踴出品因緣。此中當廣說之。複次普賢秘密主等。上首諸仁者。即是毗盧遮那差別智身。于如是境界。久已通達。然此諸解脫門所現諸善知識。各引無量當機眾。同入
【現代漢語翻譯】 現代漢語譯本：這就是身、語、意三平等句法門。說的是如來的種種身、語、意三業，都達到第一實際、微妙至極的境界。身等於語，語等於心，就像大海遍及一切處都是同一種鹹味，所以稱為『平等』。『句』，梵語叫『缽曇』（Padam），正確的翻譯是『足』。從聲音的角度來說，是進行義、住處義。就像人進步時抬腳、落腳，腳印所停留的地方就叫做『缽曇』。言辭語句的停頓意義也像這樣，所以用同一個名稱。現在就這個宗派來說，指的是修習這樣的道跡，次第漸進地修習，得以安住於三平等之處，所以叫做『句』。也就是以平等的身口意秘密加持作為入門的方法。用身平等的密印，語平等的真言，心平等的妙觀作為方便，從而證得加持受用身。這樣的加持受用身，就是毗盧遮那（Vairocana）佛的遍一切身。遍一切身，就是修行者平等智身。因此，安住于這個乘的人，以不行而行，以不到而到，所以稱為平等句。一切眾生都進入其中，但實際上沒有能進入者，也沒有所進入之處，所以叫做平等。平等法門，就是這部經的大意。當時，菩薩普賢（Samantabhadra）為上首，諸位執金剛秘密主（Vajrapani）為上首，因為毗盧遮那如來的加持，奮迅地示現身無盡莊嚴藏，乃至有情眾生的業、壽命、種子都被清除，又有新的牙種生起。這是說將要宣說這個平等法門，所以先用自在的加持感動大眾，全部顯現普門境界的秘密莊嚴，不可思議，前所未有。因為大眾的疑問而演說這個法門，那麼聽聞者就會更加信樂，深入理解語義，就像《法華經》的序品中，從地涌出品的因緣一樣。這些內容將在後面詳細解說。再次，普賢、秘密主等為上首的諸位仁者，就是毗盧遮那佛的差別智身。對於這樣的境界，早已通達。然而這些解脫門所顯現的諸位善知識，各自引導無量當機眾生，一同進入。
【English Translation】 English version: This is the Dharma gate of the equality of body, speech, and mind. It speaks of how the various karmas of body, speech, and mind of the Tathagata all reach the ultimate state of the first reality, the subtle and supreme realm. Body is equal to speech, and speech is equal to mind, just like the great ocean, which is the same salty taste everywhere. Therefore, it is called 'equality.' 'Pada' in Sanskrit is correctly translated as 'foot.' From the perspective of sound, it means 'progress' and 'abiding place.' Just as when a person advances, they lift their foot and place it down, the place where the footprint remains is called 'Pada.' The pauses in words and sentences also have a similar meaning, so they share the same name. Now, in this school, it refers to cultivating such a path, gradually progressing in practice, and being able to abide in the place of the three equalities, so it is called 'Pada.' That is, using the secret blessings of the equality of body, speech, and mind as the method of entry. Using the mudra (secret hand gesture) of body equality, the mantra (sacred utterance) of speech equality, and the wonderful contemplation of mind equality as skillful means, thereby attaining the blessed body of enjoyment. Such a blessed body of enjoyment is the all-pervading body of Vairocana. The all-pervading body is the body of equal wisdom of the practitioner. Therefore, those who abide in this vehicle, act without acting, and arrive without arriving, so it is called the equal Pada. All sentient beings enter into it, but in reality, there is no one who can enter, and there is no place to enter, so it is called equality. The Dharma gate of equality is the main idea of this sutra. At that time, Bodhisattva Samantabhadra was the leader, and the Vajrapani (Vajra-holding) secret lords were the leaders. Because of the blessing of Vairocana Tathagata, they vigorously manifested the endless adornment treasury of the body, and even the karma, lifespan, and seeds of sentient beings were removed, and new tooth-seeds arose. This means that this Dharma gate of equality is about to be proclaimed, so first, the great assembly is moved by the unhindered blessing, and the secret adornments of the universal gate realm are all manifested, which is inconceivable and unprecedented. Because of the questions of the assembly, this Dharma gate is expounded, so the listeners will have even more faith and joy, and deeply understand the meaning, just like the cause and condition of the emergence from the earth in the introduction section of the Lotus Sutra. These contents will be explained in detail later. Furthermore, Samantabhadra, the secret lords, and other leading virtuous ones are the bodies of differentiated wisdom of Vairocana Buddha. They have long understood such a realm. However, these virtuous teachers manifested by the gates of liberation each lead countless sentient beings who are ready to be taught, and together they enter.
法界漫荼羅。為饒益此初入法門實行諸菩薩故。如來加持。奮迅示現大神通力也。如師子王將欲震吼。必先奮迅其身。呈現材力然後發聲。如來亦爾。將欲必定師子吼。宣說一切智門。故先奮迅示現無盡莊嚴藏。所謂莊嚴者。謂從一平等身。普現一切威儀。如是威儀。無非密印。從一平等語。普現一切音聲。如是音聲。無非真言。從一平等心。普現一切本尊。如是本尊。無非三昧。然此一一三業差別之相。皆無邊際不可度量。故名無盡莊嚴也。如來秘密慧經云。除蓋障菩薩於法會中。欲知佛身量故。令大目揵連尋之。目連上至梵宮。猶睹如來若對目前。佛身威儀說法音聲。與本無異。乃至盡其神力。往詣他方佛土。亦不異梵宮。爾時除蓋障菩薩及以目連。不能測故。自往觀察。過十方各如恒河沙世界。皆見如來。不起于座而演說法。乃至周極十方盡其神通勢力。亦復如是。然後還歸。方見除疑天女。去佛不遠見入於三昧。便作是念。我聞此天女。通達無量三昧門。我當觀之。今住何定也。又盡心力觀之。不測其心所行之處。聚集無量天鼓。一一皆如須彌山王。以神力同時發聲。欲令出定而不能得。乃至佛言。我未發菩提心時。是天女已能住此三昧。即是無邊際義也如是毗盧遮那。普於十方一切世界。一一皆現佛加持身
【現代漢語翻譯】 現代漢語譯本 法界曼荼羅（Dharmadhatu Mandala）。爲了饒益那些初入佛法之門，實行菩薩道的菩薩們，如來（Tathagata）加持，奮迅地示現大神通力。就像獅子王將要震吼時，必定先奮迅其身，呈現其材力，然後才發出吼聲。如來也是這樣，將要必定發出獅子吼，宣說一切智慧之門，所以先奮迅地示現無盡的莊嚴藏。所謂的莊嚴，是指從一平等身，普遍顯現一切威儀。這樣的威儀，沒有不是密印（Mudra）的。從一平等語，普遍顯現一切音聲。這樣的音聲，沒有不是真言（Mantra）的。從一平等心，普遍顯現一切本尊（Ishta-deva）。這樣的本尊，沒有不是三昧（Samadhi）的。然而，這每一個身、語、意三業差別之相，都是無邊無際，不可度量的，所以稱為無盡莊嚴。 《如來秘密慧經》中說，除蓋障菩薩（Sarvanivaranaviskambhin）在法會中，想要知道佛的身量，所以讓大目犍連（Mahamaudgalyayana）去尋找。目連上至梵宮（Brahma Palace），仍然看到如來好像就在眼前一樣。佛身威儀，說法音聲，與原來沒有差異。乃至用盡他的神通力，前往其他方佛土，也不異於梵宮。當時，除蓋障菩薩以及目連，不能測度佛的身量，所以親自前往觀察。經過十方各如恒河沙數的世界，都見到如來，不起于座而演說佛法。乃至周遍十方，用盡神通勢力，也是這樣。然後才返回，才見到除疑天女，離佛不遠，進入於三昧。便這樣想：『我聽說這位天女，通達無量三昧門，我應當觀察她，現在住在什麼定中呢？』又用盡心力觀察她，不能測度她的心所行之處。聚集無量天鼓，每一個都像須彌山王（Mount Sumeru），以神通力同時發出聲音，想要讓她出定，而不能夠。乃至佛說：『我未發菩提心時，這位天女已經能夠住於此三昧。』這就是無邊際的意義。像這樣，毗盧遮那佛（Vairocana），普遍在十方一切世界，一一都顯現佛的加持身。
【English Translation】 English version The Dharmadhatu Mandala. For the benefit of those Bodhisattvas who are newly entering the Dharma and practicing the Bodhisattva path, the Tathagata, through His blessing, swiftly manifests great supernatural powers. Just as the lion king, when about to roar, must first exert his body, displaying his strength before making a sound, so too is the Tathagata. When about to certainly utter the lion's roar and proclaim the gateway to all wisdom, He first swiftly manifests the inexhaustible treasury of adornments. The so-called adornments refer to the universal manifestation of all dignified conduct from a single, equal body. Such dignified conduct is none other than Mudra (seals). From a single, equal speech, all sounds are universally manifested. Such sounds are none other than Mantra (sacred utterances). From a single, equal mind, all Ishta-devas (personal deities) are universally manifested. Such Ishta-devas are none other than Samadhi (meditative absorption). However, each and every aspect of these differences in body, speech, and mind is boundless and immeasurable, hence the name 'inexhaustible adornments'. The Tathagata Secret Wisdom Sutra says that Sarvanivaranaviskambhin Bodhisattva, in the Dharma assembly, wishing to know the measure of the Buddha's body, instructed Mahamaudgalyayana to seek it. Maudgalyayana ascended to the Brahma Palace, yet still saw the Tathagata as if right before him. The Buddha's dignified conduct, the sound of His Dharma teachings, were no different from before. Even exhausting his supernatural powers and going to other Buddha lands, it was no different from the Brahma Palace. At that time, Sarvanivaranaviskambhin Bodhisattva and Maudgalyayana, unable to measure the Buddha's body, personally went to observe. Passing through worlds as numerous as the sands of the Ganges in each of the ten directions, they all saw the Tathagata, without rising from His seat, expounding the Dharma. Even pervading the ten directions and exhausting their supernatural powers, it was the same. Then, returning, they saw the Doubt-Removing Goddess, not far from the Buddha, entering into Samadhi. They thought, 'I have heard that this goddess is versed in countless Samadhi gates; I should observe her and see what kind of Samadhi she is dwelling in now.' Again, exhausting their mental strength to observe her, they could not fathom where her mind was going. They gathered countless heavenly drums, each like Mount Sumeru, and simultaneously sounded them with supernatural power, wanting to bring her out of Samadhi, but they could not. Then the Buddha said, 'When I had not yet generated the Bodhi mind, this goddess was already able to dwell in this Samadhi.' This is the meaning of boundlessness. Thus, Vairocana Buddha universally manifests the Buddha's blessing body in each and every world in all ten directions.
。是一一身。各有十佛剎微塵數等。菩薩金剛大眾。此諸大眾諸根相好。亦復無邊如胡麻油。遍滿法界于中無空隙處。又如國王有大庫藏。若須示人。則自在開發而陳布之。故曰莊嚴藏也。複次此諸大眾。但以佛威神力故。得見如是不思議境界。如來若舍加持。即不現前。非其自心限量之所能及。如行者內修般舟三昧。外蒙神力護持。能以父母生身見十方佛。如晴夜光無雲仰睹眾星。聽聞法音了了無礙。然此境界。由行者心凈故生耶。由佛加護故生耶。若由內心。即是從自性生。若由佛力。即是從他性生。悉皆不異外道論義。以自他無故。和合亦無。又復非無因緣而得成就。何以故。內因外緣隨有所闕。即不現前故。當知如是莊嚴之相。顯時無所從來。隱時亦無所去。畢竟平等不出于如故。經云非從毗盧遮那佛身或語或意生。一切處起滅邊際不可得。而毗盧遮那一切身業。一切語業。一切意業。一切處一切時。于有情界。宣說真言道句法。此轉釋佛莊嚴藏。所以無盡無邊際者。以不異如來遍一切處常住不滅之身也。雖常無起滅。而能以一切三業。普於十方三世一切時處。說最實道教化群生。軌匠其心令至佛道。
經云。又現執金剛普賢蓮華手菩薩等像貌。普於十方。宣說真言道清凈句法。所謂初發心。乃至十地
次第此生滿足。緣業生增長有情類業壽種除。復有牙種生起者。又廣前相。言非但示現佛身。充滿十方一切世界。所現金剛菩薩等身。亦復遍一切處也。且如十佛剎微塵數。諸執金剛菩薩等。身口心印差別不同。如是一一本尊像類眷屬。皆如毗盧遮那。充滿十方一切世界。如因陀羅網互不相妨。今略舉三聖者。以為稱首也。執金剛對金剛智慧門。降伏方便。普賢對如如法身門。寂災方便。觀音對蓮華三昧門。增益方便。舉此三點。則無量不思議妙用。皆已攝在其中。故特言之。所云等者。乃至諸天八部五通神仙。以外現漫荼羅之所表示。例可知也。如是等種種因緣無數方便。普門應現教化群生。雖深淺不同粗細有異。然究其實事。無非秘密加持。各能開示如來清凈知見。若離如是實相印。余皆愛見所生。與天魔外道作諸營侶。豈得名為清凈句義耶。次又釋言所謂清凈句者。即是頓覺成佛神通乘也。若余乘菩薩。志求無上菩提。種種勤苦不惜身命。經無數阿僧祇劫。或有成佛或不成佛者。今此真言門菩薩。若能不虧法則方便修行。乃至於此生中逮見無盡莊嚴加持境界。非但現前而已。若欲超升佛地即同大日如來。亦可致也。複次行者。初發心時得入a 阿字門。即是從如來金剛性生牙。當知此牙一生。運運增進更無退義
【現代漢語翻譯】 現代漢語譯本 次第此生滿足。因緣和業力共同作用，使得有情眾生的業力和壽命得以延續和增長。就像種子發芽一樣，新的生命不斷生起，並且會不斷發展壯大。這不僅是指佛陀示現佛身，充滿十方一切世界，也包括所示現的金剛菩薩等身，同樣遍佈一切處。比如，有十佛剎微塵數那麼多的執金剛菩薩等，他們的身、口、心印各不相同。像這樣每一本尊像及其眷屬，都如同毗盧遮那佛一樣，充滿十方一切世界，如同因陀羅網一樣互相不衝突、不妨礙。現在簡略地舉出三位聖者作為代表：執金剛菩薩對應金剛智慧門，代表降伏的方便；普賢菩薩對應如如法身門，代表寂滅災難的方便；觀音菩薩對應蓮華三昧門，代表增益的方便。舉出這三點，就包含了無量不可思議的妙用，所以特別提出來。所說的『等』，乃至諸天、八部、五通神仙，都是以外在顯現的曼荼羅所表示的，可以依此類推。像這樣種種因緣和無數方便，以普門示現的方式教化眾生，雖然有深淺不同、粗細有異，但追究其實質，無非是秘密加持，各自都能開示如來清凈的知見。如果離開這樣的實相印，其餘的都是由愛見所生，與天魔外道為伍，怎麼能稱得上是清凈的句義呢？ 接下來又解釋說，所謂的清凈句，就是頓悟成佛的神通乘。如果其他乘的菩薩，立志追求無上菩提，種種勤苦，不惜身命，經過無數阿僧祇劫，或許能成佛，或許不能成佛。但現在真言門的菩薩，如果能夠不違背法則，方便修行，乃至在此生中就能獲得無盡莊嚴加持的境界，不僅僅是眼前而已，如果想要超越，直達佛地，就可以和大日如來一樣。再次說明，修行者最初發心時，得以進入a阿字門（梵文字母，代表諸法本不生），就像是從如來金剛自性中生出牙。應當知道，這顆牙一旦生出，就會不斷增長，再也不會退轉。
【English Translation】 English version This life is fulfilled in stages. Due to the causes and conditions of karma, sentient beings' karma and lifespan are sustained and increased. Just as a seed sprouts, new life arises and continues to grow. This not only refers to the Buddha manifesting his body, filling all worlds in the ten directions, but also includes the Vajra Bodhisattvas and other forms manifested, which are also present everywhere. For example, there are as many Vajra-holding Bodhisattvas as there are dust particles in ten Buddha-lands, and their body, speech, and mind seals are different. Each of these deities and their retinues are like Vairochana Buddha, filling all worlds in the ten directions, like Indra's net, without conflict or obstruction. Now, three holy beings are briefly mentioned as representatives: Vajrapani Bodhisattva corresponds to the Vajra Wisdom Gate, representing the means of subduing; Samantabhadra Bodhisattva corresponds to the Suchness Dharma Body Gate, representing the means of pacifying calamities; Avalokiteshvara Bodhisattva corresponds to the Lotus Samadhi Gate, representing the means of increasing benefits. By mentioning these three points, countless inconceivable wonderful functions are included, so they are specifically mentioned. The 'etc.' refers to the devas, eight classes of beings, five-powered immortals, and so on, which are represented by the externally manifested Mandala, and can be inferred accordingly. Thus, through various causes and conditions and countless skillful means, sentient beings are taught through universal manifestations. Although there are differences in depth and subtlety, in essence, they are all secret blessings, each capable of revealing the Tathagata's pure knowledge and vision. If one departs from such a reality seal, the rest are born from love and attachment, and associate with demons and heretics. How can they be called pure words and meanings? Next, it is explained that the so-called pure words are the Sudden Enlightenment Vehicle of Buddhahood. If bodhisattvas of other vehicles aspire to supreme Bodhi, enduring various hardships and sacrificing their lives, after countless asamkhya kalpas, they may or may not attain Buddhahood. But now, if the bodhisattvas of the Mantra Vehicle can practice diligently without violating the Dharma, they can attain the realm of endless adornment and blessings in this very life, not just in the present. If they wish to transcend and reach the Buddha-ground, they can be like Mahavairocana Tathagata. Furthermore, when a practitioner first generates the aspiration, they can enter the 'a' syllable gate (Sanskrit letter, representing the non-origination of all dharmas), just like a tooth sprouting from the Vajra nature of the Tathagata. It should be known that once this tooth sprouts, it will continue to grow and never regress.
。乃至成菩提。無行可增。然後停息。故云次第此生滿足。此中次第者。梵音有不住義精進義遍行義。謂初發心。欲入菩薩位故。於此真言法要。方便修行。得至初地。爾時以無所住進心不息。為滿第二地故。復依真言法要方便修行。得至第三地。爾時以無所住進心不息。為滿第四地故。復依真言法要方便修行。得入五地。如是次第。乃至滿足十地。唯以一行一道。而成正覺。若於異方便門開顯密意。亦皆不離如是寶乘也。緣業生者。謂為有情癡愛因緣。造身口意種種虛妄不清凈業。乘如是業生六趣身。增長輪迴備受諸苦。今修平等三業清凈慧門。一切蘊阿賴耶業壽種子。皆悉焚滅。得至虛空無垢大菩提心。一切如來平等種子。從悲藏中生法性牙。乃至莖葉華果遍滿諸法界。成萬德開敷菩提樹王。然以四不生義觀之。都無所起亦無起處。當知此生。即是大空生也。故云有情類業壽種除復有牙種生起。複次如來所現。十佛剎微塵數等。諸善知識及法界門。假令次第觀聽。則無量無邊阿僧祇劫。不可週遍。以佛日加持故。于會坐之頃皆悉現前。即是將說此經。示不可思議神通瑞相也。如文殊師利。睹見白豪所照萬八千土。諸菩薩種種因緣。皆是行菩薩道。即知諸佛。將欲開權顯實說法華經。當知金剛手等。亦復如是普見加
【現代漢語翻譯】 現代漢語譯本 乃至成就菩提（覺悟）。沒有額外的修行可以增加，然後停止。所以說次第此生滿足。這裡所說的次第，梵語有不住、精進、遍行的意思。指初發心，想要進入菩薩位，因此對此真言法要，方便修行，得以到達初地。此時以無所住的精進心不停止，爲了圓滿第二地，再次依靠真言法要方便修行，得以到達第三地。此時以無所住的精進心不停止，爲了圓滿第四地，再次依靠真言法要方便修行，得以進入五地。如此次第，乃至滿足十地，只用一行一道，便成就正覺。如果在其他方便法門中開顯密意，也都不離這樣的寶乘。緣業生，是指因為有情眾生的癡愛因緣，造作身口意種種虛妄不清凈的業，乘坐這樣的業力而生於六道，增長輪迴，備受諸苦。現在修習平等三業清凈智慧之門，一切蘊、阿賴耶識、業、壽的種子，都全部焚滅，得以到達虛空無垢的大菩提心。一切如來平等的種子，從悲藏中生出法性的嫩芽，乃至莖葉花果遍滿諸法界，成就萬德開敷的菩提樹王。然而以四不生義來觀察，都無所起，也沒有起處。應當知道此生，就是大空之生。所以說有情類業壽種除，又復有牙種生起。再次，如來所顯現的，十佛剎微塵數等諸善知識及法界門，假使次第觀聽，則無量無邊阿僧祇劫，也不可週遍。以佛日加持的緣故，在法會坐席之間都全部現前，這是將要宣說此經，所示現的不可思議神通瑞相。如文殊師利（菩薩名），睹見白毫所照萬八千土，諸菩薩種種因緣，都是行菩薩道，就知道諸佛將要開權顯實，宣說《法華經》。應當知道金剛手（菩薩名）等，也同樣普見加持。
【English Translation】 English version And even attain Bodhi (Enlightenment). There is no additional practice to increase, and then cease. Therefore, it is said that 'gradual progression fulfills this life'. Here, 'gradual progression', in Sanskrit, implies 'non-abiding', 'diligence', and 'pervading'. It refers to the initial aspiration to enter the Bodhisattva stage. Therefore, one relies on this True Word Dharma essence, practicing skillfully, to reach the first Bhumi (stage). At this time, with a non-abiding and unceasing diligent mind, in order to fulfill the second Bhumi, one again relies on the True Word Dharma essence, practicing skillfully, to reach the third Bhumi. At this time, with a non-abiding and unceasing diligent mind, in order to fulfill the fourth Bhumi, one again relies on the True Word Dharma essence, practicing skillfully, to enter the fifth Bhumi. In this gradual progression, until the ten Bhumis are fulfilled, one achieves perfect enlightenment with only one practice and one path. If the secret meaning is revealed in other expedient methods, they are also inseparable from such a precious vehicle. 'Arising from conditioned karma' refers to sentient beings creating various false and impure karmas of body, speech, and mind due to the causes and conditions of ignorance and attachment. Riding on such karma, they are born in the six realms, increasing the cycle of rebirth and enduring all kinds of suffering. Now, by cultivating the gate of equal three karmas, pure wisdom, all the seeds of the skandhas (aggregates), Alaya consciousness, karma, and lifespan are completely burned away, and one attains the great Bodhi mind, which is like the unblemished void. All the equal seeds of the Tathagatas (Buddhas), from the treasury of compassion, sprout the Dharma-nature, and even the stems, leaves, flowers, and fruits pervade all Dharma realms, becoming the Bodhi tree king, adorned with myriad virtues. However, observing with the meaning of the 'four non-arisings', there is no arising at all, nor is there a place of arising. It should be known that this birth is the birth of the Great Emptiness. Therefore, it is said that the seeds of sentient beings' karma and lifespan are removed, and then the seeds of sprouts arise again. Furthermore, the good teachers and Dharma realm gates manifested by the Tathagatas, as numerous as the dust motes in ten Buddha-lands, even if one were to listen and observe them in sequence, it would be impossible to encompass them completely in immeasurable, boundless asamkhya kalpas (incalculable eons). Due to the blessing of the Buddha's sun, they all appear in the assembly, which is the auspicious sign of inconceivable spiritual powers shown when this sutra is about to be expounded. Like Manjushri (Bodhisattva's name), who saw the eighteen thousand lands illuminated by the white hair, and the various causes and conditions of the Bodhisattvas, all practicing the Bodhisattva path, he knew that the Buddhas were about to reveal the real by opening the provisional, and expound the Lotus Sutra. It should be known that Vajrapani (Bodhisattva's name) and others also universally see the blessings.
持世界。唯說平等法門。即知如來。將演遍一切乘自心成佛之教。故下文所問。乘此而生也。爾時執金剛秘密主。于彼眾會中。坐白佛言。世尊云何如來應供正遍知。得一切智智。乃至如是智慧。以何為因。云何為根。云何究竟者。如來自證之智。設以神力加持。亦不可示人。前云奮迅示現無盡莊嚴藏者。皆外用之跡耳。智者見其條末。則喻其宗本。如觀象跡超絕眾群。其所踴踐倍復深廣。雖不睹其形。當知此象。身力必大。又如迅雷澍雨。能令鳥獸震死。百川奔涌壞山襄陵。雖不測其本。當知此龍威勢必大。今諸大眾亦復如是。以觀如來無盡身口意。能一時普應法界眾生。妙合根宜曲成佛事。則知如來智力。必於一念。普鑒群機本末因緣究竟無礙。照俗之權尚爾。其契實之境界。當復云何。若法不然。則有微跡可尋。我已盡睹然。不知是法從何得之。故執金剛手因眾會疑心。而問佛言。云何如來應供正遍知。得此一切智智也。梵本云怛他揭多者。怛他是如義。揭多是來義。知解義說義去義。如諸佛乘如實道。來成正覺。今佛亦如是來。故名如來。一切諸佛。如法實相知解。知已。亦如諸法實相。為眾生說。今佛亦如是。故名如實知者。亦名如實說者。一切諸佛。得如是安樂性。直至涅槃中。今佛亦如是去。故名如去
【現代漢語翻譯】 現代漢語譯本： 持世界（指佛所教化的世界）。唯獨宣說平等法門，就能知道如來將要演說遍及一切乘（Yana，交通工具，比喻運載眾生到達解脫彼岸的教法）的自心成佛之教。因此下文所問，是乘此（指平等法門）而產生的。 這時，執金剛秘密主（Vajrapani，佛教護法神），在大眾集會中，起身向佛稟告說：『世尊，如來應供正遍知（Tathagata Arhat Samyaksambuddha，佛的十個稱號之一），是如何獲得一切智智（Sarvajnajnana，對一切法無所不知的智慧），乃至如此的智慧？以什麼為因？以什麼為根？什麼才是究竟呢？』 如來自證的智慧，即使以神通力加持，也無法完全展示給人。之前所說的奮迅示現無盡莊嚴藏，都是外在作用的痕跡罷了。智者見到事物的末端，就能領悟其根本。如同觀察大象的足跡，超越了所有獸群，其所踩踏的地方更加深廣。即使沒有親眼見到大象的形體，也應當知道這頭大象的身軀和力量必定非常巨大。又如迅猛的雷霆和暴雨，能使鳥獸驚嚇而死，百川奔騰涌動，摧毀山嶽，淹沒丘陵。即使無法測度其源頭，也應當知道這條龍的威勢必定非常強大。 現在在座的大眾也是如此，通過觀察如來無盡的身口意，能一時普遍地應和法界眾生，巧妙地契合眾生的根器，圓滿成就佛事，就能知道如來的智力，必定在一念之間，普遍地照見眾生的根機、本末因緣，究竟無礙。照見世俗的權宜之法尚且如此，那麼契合實相的境界，又該是怎樣的呢？如果佛法不是這樣，那麼就會有細微的痕跡可以尋覓。我已經盡力觀察，然而不知這佛法是從何處獲得的。所以執金剛手（Vajrapani）因為大眾心中的疑惑，而向佛請教說：『如來應供正遍知，是如何獲得這般一切智智的呢？』 梵本中說『怛他揭多（Tathagata）』，『怛他（Tatha）』是『如』的意思，『揭多（gata）』是『來』的意思，也有知解、說、去的意思。如同諸佛乘坐如實之道，來成就正覺，現在佛也這樣來，所以名為如來。一切諸佛，如實地知解諸法實相，知解之後，也如諸法實相，為眾生宣說。現在佛也這樣，所以名為如實知者，也名為如實說者。一切諸佛，獲得如是安樂的自性，直至涅槃之中，現在佛也這樣去，所以名為如去。
【English Translation】 English version: He sustains the world (referring to the world taught by the Buddha). He exclusively proclaims the Dharma of equality, and thus it is known that the Tathagata (Tathagata, one of the titles of the Buddha) will expound the teaching of attaining Buddhahood through one's own mind, encompassing all Yanas (Yana, literally 'vehicle,' a metaphor for the teachings that transport beings to the shore of liberation). Therefore, the questions asked below arise from this (referring to the Dharma of equality). At that time, Vajrapani (Vajrapani, a Buddhist Dharma protector), the Secret Lord Holding the Vajra, rose from his seat in the assembly and said to the Buddha: 'World Honored One, how does the Tathagata Arhat Samyaksambuddha (Tathagata Arhat Samyaksambuddha, one of the ten titles of the Buddha) attain Sarvajnajnana (Sarvajnajnana, the wisdom that knows everything about all Dharmas), and such wisdom? What is its cause? What is its root? What is its ultimate conclusion?' The self-realized wisdom of the Tathagata, even with the blessing of supernatural powers, cannot be fully shown to others. The previously mentioned vigorous display of the inexhaustible treasury of adornments is merely a trace of external function. The wise can understand the fundamental principle by observing the end of things. Like observing the footprints of an elephant, surpassing all other beasts, the ground it treads is even deeper and wider. Even without seeing the elephant's form, one should know that this elephant's body and strength must be immense. Also, like swift thunder and torrential rain, which can frighten birds and beasts to death, and rivers rushing and surging, destroying mountains and submerging hills. Even without measuring its source, one should know that this dragon's power must be very great. The present assembly is also like this. By observing the Tathagata's inexhaustible body, speech, and mind, which can universally respond to all beings in the Dharma realm at once, skillfully harmonizing with their capacities and perfectly accomplishing the Buddha's work, one can know that the Tathagata's wisdom power must, in a single thought, universally perceive the faculties, origins, ends, causes, and conditions of all beings, ultimately without obstruction. Seeing the expedient methods of the mundane world is already like this, so what must be the state of union with reality? If the Dharma were not like this, then there would be subtle traces to be found. I have already observed to the best of my ability, yet I do not know from where this Dharma is obtained. Therefore, Vajrapani, due to the doubts in the minds of the assembly, asked the Buddha: 'How does the Tathagata Arhat Samyaksambuddha attain this Sarvajnajnana?' In the Sanskrit text, 'Tathagata' (Tathagata) is said, 'Tatha' (Tatha) means 'thus,' and 'gata' (gata) means 'come,' and also has the meanings of knowing, speaking, and going. Just as all Buddhas ride the path of reality to attain perfect enlightenment, now the Buddha also comes in this way, so he is called Tathagata. All Buddhas truly know the reality of all Dharmas, and after knowing, they also speak to beings according to the reality of all Dharmas. Now the Buddha is also like this, so he is called the one who truly knows, and also the one who truly speaks. All Buddhas attain such a nature of peace and happiness, until Nirvana, now the Buddha also goes in this way, so he is called the one who thus goes.
。釋論具含四義。然古譯多雲如來。有部戒本云如去。阿阇梨意存如去如說。今且順古題也。梵本云阿羅訶者。阿羅是煩惱。訶是害義除義。釋論謂之殺賊。佛以忍進鎧甲。乘持戒之馬。定弓慧箭。外破魔王軍。內滅煩惱賊。故以為名。又阿名為不。羅訶名生。謂佛心種子。後世田中不生矣。無明殼皮脫故。複次阿羅訶。是應受供養義。以有如是功德故。應受天人最上供養。故以為名也。梵本云三藐三佛陀者。三藐名正。三名遍。佛陀名知。故曰正遍知也。釋論云。若有人言何以故。但佛如實說如來如去故。應受最上供養耶。以佛得正遍智慧故。正名諸法不動不壞相。遍名不為一法二法。故以悉知一切法無餘。是名三藐三佛陀。然此宗中。佛陀名覺。是開敷義。謂由自然智慧。遍覺一切法。如盛開敷蓮華無有點污。亦能開敷一切眾生。故名佛也。梵云薩婆若那。即是一切智智。釋論云。薩婆若多者。即一切智。一切謂名色等無量法門。各攝一切法。如是無量三四五六等。乃至阿僧祇法門攝一切法。是一切法中。一相異相漏相非漏相。作相非作相等一切法。各各相各各力。各各因緣各各果報。各各性各各得各各失。一切智慧力故。一切世一切種盡遍知解。是名薩婆若。今謂一切智智。即是智中之智也。非但以一切種遍知
【現代漢語翻譯】 現代漢語譯本 此釋論包含四種含義。然而，舊譯本多稱『如來』（Tathagata，意為『如實而來者』或『如實而去者』）。有部（Sarvastivada，一個佛教部派）的戒本中則稱『如去』。阿阇梨（Acharya，導師）的意圖在於『如去』和『如說』。現在暫且遵循古題。 梵文原本中，『阿羅訶』（Arhat，阿羅漢）的意思是：『阿羅』是煩惱，『訶』是損害或去除的意思。釋論中稱之為『殺賊』。佛陀以忍辱和精進為鎧甲，乘坐持戒之馬，以禪定為弓，智慧為箭，對外摧毀魔王軍隊，對內消滅煩惱賊，因此得名。另外，『阿』是不，『羅訶』是生，意思是佛陀的心識種子，在後世的田中不再生長。這是因為無明（Avidya，無知）的外殼已經脫落的緣故。再次，『阿羅訶』是應受供養的意思。因為具有這樣的功德，所以應當接受天人和世間最上的供養，因此得名。 梵文原本中，『三藐三佛陀』（Samyaksambuddha，正等覺者）的意思是：『三藐』是正，『三』是遍，『佛陀』是知，所以稱為『正遍知』。釋論中說：『如果有人問，為什麼只有佛陀才能如實地說如來如去，並且應受最上供養呢？』因為佛陀獲得了正遍智慧的緣故。『正』是指諸法不動不壞的真相，『遍』是指不侷限於一種或兩種法，因此能夠完全知曉一切法而沒有遺漏，這就是『三藐三佛陀』。 然而，在這個宗派中，『佛陀』（Buddha，覺者）的意思是覺悟，是開敷的意思。意思是憑藉自然智慧，普遍覺悟一切法，就像盛開的蓮花一樣沒有一點污垢，也能開悟一切眾生，所以稱為佛陀。梵文『薩婆若那』（Sarvajna，一切智者），就是一切智智。釋論中說：『薩婆若多』就是一切智。一切是指名色（Namarupa，精神和物質）等無量法門，各自包含一切法。像這樣無量的三、四、五、六等，乃至阿僧祇（Asankhya，無數）法門包含一切法。在一切法中，一相、異相、有漏相、無漏相、有為相、無為相等一切法，各自的相、各自的力量、各自的因緣、各自的果報、各自的自性、各自的獲得、各自的失去，憑藉一切智慧的力量，對一切世間、一切種類都完全普遍地知曉和理解，這就是『薩婆若』。現在說的一切智智，就是智慧中的智慧。不僅僅是以一切種類普遍知曉。
【English Translation】 English version This commentary contains four meanings. However, the old translations mostly refer to 'Tathagata' (meaning 'one who comes thus' or 'one who goes thus'). The Vinaya (code of conduct) of the Sarvastivada school states 'Tathagata'. The Acharya's (teacher's) intention lies in 'Tathagata' and 'Tathavadi' (speaking the truth). For now, let's follow the ancient title. In the original Sanskrit, 'Arhat' means: 'Ara' is affliction, and 'ha' means harm or removal. The commentary calls it 'killer of thieves'. The Buddha, with patience and diligence as armor, riding the horse of upholding precepts, with meditation as the bow and wisdom as the arrow, externally destroys the armies of Mara (the demon king), and internally eliminates the thieves of affliction, hence the name. Furthermore, 'A' means not, and 'raha' means birth, meaning that the seeds of the Buddha's mind will no longer grow in the fields of future lives. This is because the shell of ignorance (Avidya) has been shed. Again, 'Arhat' means worthy of receiving offerings. Because of having such merits, one should receive the highest offerings from gods and humans, hence the name. In the original Sanskrit, 'Samyaksambuddha' means: 'Samyak' is right, 'sam' is universal, and 'Buddha' is knowing, hence it is called 'Right and Universal Knowledge'. The commentary says: 'If someone asks, why is it that only the Buddha can truthfully say Tathagata and is worthy of the highest offerings?' It is because the Buddha has attained right and universal wisdom. 'Right' refers to the unchanging and indestructible nature of all dharmas (phenomena), 'universal' refers to not being limited to one or two dharmas, therefore being able to completely know all dharmas without omission, this is 'Samyaksambuddha'. However, in this school, 'Buddha' means awakening, which is the meaning of unfolding. It means that with natural wisdom, one universally awakens to all dharmas, like a lotus flower in full bloom without any stain, and can also enlighten all sentient beings, hence the name Buddha. The Sanskrit 'Sarvajna' is all-knowing wisdom. The commentary says: 'Sarvajna' is all-knowing. 'All' refers to the countless dharma gates such as name and form (Namarupa), each containing all dharmas. Like this, countless three, four, five, six, etc., up to Asankhya dharma gates contain all dharmas. Among all dharmas, the one aspect, different aspects, defiled aspects, undefiled aspects, conditioned aspects, unconditioned aspects, etc., each aspect, each power, each cause, each condition, each result, each nature, each gain, each loss, with the power of all wisdom, one completely and universally knows and understands all worlds and all kinds, this is 'Sarvajna'. Now, all-knowing wisdom is the wisdom within wisdom. It is not just knowing universally with all kinds.
一切法。亦知是法究竟實際常不壞相。不增不減猶如金剛。如是自證之境。說者無言觀者無見。不同手中庵摩勒果。可轉授他人也。若可以言語授人者。釋迦菩薩蒙定光授決之時。即應成佛。何故具修方便。要待無師自覺。方名佛耶。又如目睹世人。為刀杖所傷。雖覆信其受苦無可疑惑。然種種令說終不證知。若自身觸受乃得明瞭耳。問意言。云何令我等。逮得如是自覺之慧。云何得此慧已。能為無量眾生。廣演分佈。隨種種趣種種性慾。種種方便道。宣說一切智智。所謂安立無量乘。示現無量身。各各同彼言音。住彼威儀。而此一切智道。猶同一味。所謂如來解脫味。此妙方便。復云何而得也。此中種種趣者。梵云娜衍亦名為行亦名為道。下云大乘道等義同也。毗婆沙說有五道。摩訶衍人多說六道。如是廣衍。乃至此世界中。已有卅六俱胝眾生趣。何況十方一切世界耶。性慾者。欲名信喜好樂。如孫陀罹難陀好五欲。提婆達多好名聞等。乃至諸得道人。亦各有所好。大迦葉好頭陀。舍利弗好智慧。離波多好坐禪。優婆離好知毗尼。阿難好多聞等。當廣說之。性名積習。相從性生。欲隨性作行。或時從欲為性。習欲成性。性名染心。染心為事欲名隨緣起。是事釋論中具明。種種方便道者。龍樹云。般若與方便本體是一
【現代漢語翻譯】 現代漢語譯本 一切法，也知道這些法的究竟實際是常住不壞的相。不增加也不減少，猶如金剛。這樣的自證境界，說的人無法用語言表達，觀看的人也無法用眼睛看見。它不像手中的庵摩勒果（一種水果），可以轉手交給他人。如果可以用言語傳授給他人，那麼釋迦菩薩（Sakyamuni Buddha）在蒙定光佛（Dipankara Buddha）授記的時候，就應該成佛了。為何還要具足修習種種方便，一定要等到無師自悟，才能稱為佛呢？又比如親眼看見世人被刀杖所傷，雖然相信他們受苦，這一點無可置疑，但無論怎樣讓他們說，終究無法真正體會。如果自身親身感受，才能明白啊。問話的意思是，怎樣才能讓我們獲得這樣的自覺智慧？獲得這種智慧后，怎樣才能為無量眾生，廣泛地演說分佈，隨著種種趣向、種種根性、種種方便道，宣說一切智智（sarvajna-jnana）？也就是安立無量乘（yana），示現無量身，各自說同樣的語言，保持同樣的威儀，而這所有一切智之道，仍然是同一種味道，也就是如來解脫味（vimutti-rasa）。這種巧妙的方便，又該如何獲得呢？ 這裡所說的種種趣（gati），梵文是娜衍（Nayana），也叫做行，也叫做道。下文所說的大乘道等，意思相同。毗婆沙（Vibhasa）中說有五道，大乘行人多說六道。像這樣廣泛地延伸，乃至在這個世界中，已經有三十六俱胝（koti，印度數字單位）眾生趣向。更何況十方一切世界呢？根性（Adhimukti）是指慾望、信心、喜好、愛好。比如孫陀罹難陀（Sundarananda）愛好五欲，提婆達多（Devadatta）愛好名聞等等。乃至那些得道的人，也各有愛好。大迦葉（Mahakasyapa）愛好頭陀行，舍利弗（Sariputra）愛好智慧，離波多（Revata）愛好坐禪，優婆離（Upali）愛好了解毗尼（Vinaya，戒律），阿難（Ananda）愛好博聞等等。應當廣泛地解說這些。性是指積累的習氣，相從性產生，慾望隨著性而產生行為，有時從慾望成為性，習慣慾望成為性。性是指染污的心，染污的心成為事情，慾望是指隨緣而起。這些在《事釋論》中有詳細說明。種種方便道，龍樹（Nagarjuna）認為，般若（Prajna，智慧）與方便（Upaya）本體是一樣的。
【English Translation】 English version All dharmas are also known to be ultimately real, constantly abiding, and indestructible. They neither increase nor decrease, like a diamond. Such a state of self-realization is beyond the expression of the speaker and the perception of the observer. It is not like an Amalaka fruit (a type of fruit) in hand, which can be passed on to another. If it could be verbally transmitted to others, then Sakyamuni Bodhisattva should have become a Buddha at the time when he received the prediction from Dipankara Buddha. Why then did he cultivate various skillful means and wait for self-awakening without a teacher to be called a Buddha? Furthermore, it is like witnessing people being injured by swords and sticks. Although one believes in their suffering without doubt, no matter how they describe it, one cannot truly understand it. Only through personal experience can one truly comprehend it. The question implies: How can we attain such self-awakened wisdom? And having attained this wisdom, how can we extensively expound and distribute it to countless beings, according to their various inclinations, various faculties, and various skillful paths, proclaiming the all-knowing wisdom (sarvajna-jnana)? That is, establishing immeasurable vehicles (yana), manifesting immeasurable bodies, each speaking the same language, maintaining the same demeanor, while this entire path of all-knowing wisdom remains of the same flavor, namely, the flavor of liberation of the Tathagata (vimutti-rasa). How can this wonderful skillful means be obtained? Here, the various inclinations (gati) are called Nayana in Sanskrit, also known as conduct or path. The Great Vehicle path mentioned below has the same meaning. The Vibhasa states that there are five paths, while Mahayana practitioners often speak of six paths. Extending this broadly, even in this world, there are already thirty-six koti (an Indian numerical unit) of beings with inclinations. How much more so in all the worlds of the ten directions? Faculties (Adhimukti) refer to desires, faith, joy, and fondness. For example, Sundarananda was fond of the five desires, Devadatta was fond of fame, and so on. Even those who have attained the path each have their own preferences. Mahakasyapa was fond of ascetic practices, Sariputra was fond of wisdom, Revata was fond of meditation, Upali was fond of understanding the Vinaya (discipline), Ananda was fond of extensive learning, and so on. These should be explained extensively. Nature refers to accumulated habits, characteristics arise from nature, desires arise from nature and create actions, and sometimes desires become nature, and habitual desires become nature. Nature refers to the defiled mind, the defiled mind becomes affairs, and desires refer to arising according to conditions. These are explained in detail in the Commentary on Affairs. Nagarjuna believes that Prajna (wisdom) and Upaya (skillful means) are essentially the same.
。而所用有異。譬如金師以巧方便故。以金作種種異物。雖皆是金。而各異名。今毗盧遮那亦復如是。能以遍一切處真金智體。造種種乘。複次此中問意。即是發起大悲胎藏漫荼羅也。于薩婆若平等心地。畫作諸佛菩薩。乃至二乘八部等。四種法界圓壇。此一一本尊身語心印。皆是一種差別乘也。且如有人志求五通智道。即從大悲胎藏。現韋陀梵志形。為說瞿曇仙等真言行法。行者精勤不久。成此仙身。更轉方便。即成毗盧遮那身也。如是或現佛身說種種乘。乃至現非人身說種種乘。隨類形聲。悉是真言密印。或久或近。無非毒鼓因緣。故經云。皆同一味所謂如來解脫味也。所以然者。一切眾生色心實相。從本際已來。常是毗盧遮那平等智身。非是得菩提時。強空諸法便成法界也。佛從平等心地。開發無盡莊嚴藏大漫荼羅已。還用開發眾生平等心地。無盡莊嚴藏大漫荼羅。妙感妙應。皆不出阿字門。當知感應因緣所生方便。亦復不出阿字門。譬如大海中。波濤相激迭為能所。然亦皆同一味。所謂鹹味也。複次執金剛承佛神力。為欲發起大悲胎藏秘密方便故。復說五種譬喻。所謂虛空地水火風也。初句云譬如虛空界離一切分別。無分別無無分別。如是一切智智。離一切分別。無分別無無分別者。如此即是毗婆沙義。虛空
【現代漢語翻譯】 現代漢語譯本： 然而所使用的（方法）有所不同。譬如金匠以巧妙的方便法，用黃金製作各種不同的器物。雖然都是黃金，但各有不同的名稱。如今毗盧遮那佛（Vairocana，意為光明遍照）也是這樣，能夠以遍及一切處的真金智體，創造種種不同的乘（Yana，佛教的修行方法或途徑）。 其次，此處的提問之意，正是爲了發起大悲胎藏漫荼羅（Garbhadhātu Mandala，密教的一種曼荼羅）的緣起。在薩婆若（Sarvajña，一切智）平等的心地中，描繪出諸佛菩薩，乃至二乘（聲聞乘和緣覺乘）八部（天龍八部）等，四種法界（佛、菩薩、緣覺、聲聞）的圓形壇場。這每一個本尊的身語心印，都是一種差別乘。 例如，如果有人立志追求五神通智之道，就可以從大悲胎藏中，顯現韋陀梵志（Veda Brahman，古印度教的修行者）的形象，為他說瞿曇仙（Gautama Ṛṣi，釋迦牟尼佛的別稱）等的真言行法。修行者精進勤勉，不久就能成就此仙人之身，再進一步轉化方便，就能成就毗盧遮那佛之身。像這樣，或者顯現佛身宣說種種乘，乃至顯現非人身宣說種種乘，隨著不同的類別，形貌和聲音都是真言密印。或長久或短暫，都離不開毒鼓的因緣。所以經中說，『都同一種味道，即如來解脫的味道』。 之所以這樣說，是因為一切眾生的色心實相，從本源以來，常常是毗盧遮那佛平等的智慧之身，不是在獲得菩提（Bodhi，覺悟）的時候，才勉強使諸法空性而成就法界的。佛從平等的心地，開發出無盡莊嚴藏的大漫荼羅之後，又用來開發眾生平等的心地，無盡莊嚴藏的大漫荼羅。微妙的感應，都離不開阿字門（Ā-kāra-mukha，梵文字母「阿」所代表的意義，象徵宇宙萬物的本源）。應當知道，感應因緣所產生的方便法門，也離不開阿字門。譬如在大海中，波濤相互激盪，互為能所（能動者和被動者），然而也都同一種味道，即鹹味。 其次，執金剛（Vajrapāṇi，金剛手菩薩）承蒙佛的神力，爲了發起大悲胎藏的秘密方便，又說了五種譬喻，即虛空、地、水、火、風。 第一句說，『譬如虛空界，遠離一切分別，無分別，無無分別。』像這樣，一切智智（Sarvajnajnana，一切種智），遠離一切分別，無分別，無無分別。』這正是毗婆沙（Vibhāṣā，廣釋）的含義。虛空...
【English Translation】 English version: However, the methods used are different. For example, a goldsmith, with skillful means, makes various different objects from gold. Although all are gold, they have different names. Now, Vairocana (meaning 'illuminating everywhere') is also like this, able to create various Yanas (Buddhist paths or vehicles of practice) with the true golden wisdom-essence that pervades everywhere. Furthermore, the intention of the question here is precisely to initiate the arising of the Garbhadhātu Mandala (Womb Realm Mandala, a type of Mandala in Esoteric Buddhism). In the Sarvajña (Omniscience) equal mind-ground, are depicted all the Buddhas and Bodhisattvas, and even the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), the Eight Classes of beings (Devas, Nāgas, etc.), and so on, forming a circular altar of the Four Dharma-realms (Buddhas, Bodhisattvas, Pratyekabuddhas, and Śrāvakas). Each of these principal deities' body, speech, and mind seals is a kind of differentiated Yana. For example, if someone aspires to seek the path of the Five Supernatural Powers, then from the Garbhadhātu can manifest the form of a Veda Brahman (an ancient Indian religious practitioner), and speak to them the mantras and practices of Gautama Ṛṣi (another name for Śākyamuni Buddha) and others. If the practitioner is diligent and assiduous, before long they can accomplish this form of a Rishi, and then further transform with skillful means, and accomplish the form of Vairocana Buddha. Like this, either manifesting a Buddha-body to expound various Yanas, or even manifesting a non-human body to expound various Yanas, according to the different categories, forms and sounds are all mantra-mudras. Whether long or short, they are all inseparable from the cause and condition of the poison drum. Therefore, the sutra says, 'They all have the same flavor, namely the flavor of the Tathagata's liberation'. The reason for this is that the true nature of all beings' form and mind, from the very beginning, is always the equal wisdom-body of Vairocana Buddha, and it is not that when attaining Bodhi (Enlightenment), one forcibly empties all dharmas to accomplish the Dharma-realm. After the Buddha, from the equal mind-ground, has developed the great Mandala of the inexhaustible treasury of adornments, he then uses it to develop the equal mind-ground of sentient beings, the great Mandala of the inexhaustible treasury of adornments. The subtle response is inseparable from the Ā-kāra-mukha (the 'A' syllable, symbolizing the origin of all things in the universe). It should be known that the expedient means arising from the causes and conditions of response are also inseparable from the Ā-kāra-mukha. For example, in the great ocean, waves crash against each other, mutually acting as agent and object, yet they all have the same flavor, namely saltiness. Furthermore, Vajrapāṇi (Vajra-holding Bodhisattva), receiving the Buddha's divine power, in order to initiate the secret expedients of the Garbhadhātu, again spoke of five metaphors, namely space, earth, water, fire, and wind. The first sentence says, 'For example, the realm of space is apart from all discriminations, without discrimination, without non-discrimination.' Like this, Sarvajnajnana (All-knowing Wisdom) is apart from all discriminations, without discrimination, without non-discrimination.' This is precisely the meaning of Vibhāṣā (Extensive Commentary). Space...
無過無德。今如來智身。離一切過萬德成就。云何得相喻耶。但取其少分相似。以況大空耳。此中相況有三義。一者虛空畢竟凈故。二者無邊際故。三者無分別故。一切智心性亦如是。故以世間易解空。譬難解空也。初云離一切分別。梵云劫跛。次云無分別者。梵云劫跛夜帝。所以重言。是分別之上更生分別義。例如尋伺。略觀時名尋。諦察名伺。又如眼識生時有粗分別。次意識生是細分別。舊譯或云。以劫跛為妄執。喻意云。猶如虛空以無妄執分別故。無分別亦無無分別也。又如虛空離種種顯形色相。無所造作。而能含容萬像。一切草木因之生長。有情事業依之得成。佛智虛空亦復如是。雖離一切相常無分別起作。而無量度門種種妙業。皆得成辨。故以為喻也。第二句云譬如大地一切眾生依。如是一切智智。天人阿修羅依者。如世間百穀眾藥卉木叢林。隨其性分無量差別。皆從大地而生根牙。乃至莖葉花果次第成就。為一切眾生作依止處。而養育之。亦不作是念。我今荷負一切世間。不念恩德無有勞倦。增之不喜減之不憂。深廣難測不可傾動。一切智地亦復如是。大悲漫荼羅一切種子之所出生。即此諸乘無量事業所依止處。于生死涅槃其心平等。世間八風不能動搖。以如是等少分相似故。以為喻也。第三句云譬如火
【現代漢語翻譯】 現代漢語譯本 無過無德。如今如來智身（Tathagatajnana-kaya，如來的智慧之身），遠離一切過失，成就萬種功德。怎麼能用比喻來形容呢？只能取其少許相似之處，來比況廣大的空性罷了。這裡用相似之處來比況有三種意義：第一，虛空畢竟清凈的緣故；第二，沒有邊際的緣故；第三，沒有分別的緣故。一切智（Sarvajna，佛陀的智慧）的心性也是這樣。所以用世間容易理解的空性，來比喻難以理解的空性。 開始說『遠離一切分別』，梵文是『Kalpa』（劫波）。接著說『沒有分別』，梵文是『Kalpavyatita』（劫波夜帝）。之所以重複說，是說在分別之上又產生分別的意思。例如尋伺（Vitarka-vicara，粗略的觀察和精細的觀察）。略微觀察時叫做尋，仔細觀察叫做伺。又如眼識產生時有粗略的分別，接著意識產生時是細緻的分別。舊的翻譯或者說，把『劫波』翻譯成妄執。比喻的意思是說，猶如虛空因為沒有妄執分別的緣故，所以沒有分別，也沒有沒有分別。 又如虛空遠離種種顯現的形色相狀，沒有造作，卻能包含容納萬象。一切草木因此生長，有情眾生的事業依靠它才能成就。佛智虛空也是這樣，雖然遠離一切相，常常沒有分別和造作，卻能成就無量度門（解脫之門）和種種妙業。所以用它來做比喻。 第二句說『譬如大地是一切眾生所依靠的』，如是，一切智智（Sarvajnajnana，對一切法的智慧），是天人阿修羅（Asura，一種神道生物）所依靠的。就像世間的百穀、眾藥、卉木叢林，隨著它們各自的性質有無量差別，都從大地而生出根芽，乃至莖葉花果次第成就，為一切眾生作為依靠之處，並且養育他們。大地也不會這樣想：『我現在負擔著一切世間』，不求回報，沒有勞累，增加了不歡喜，減少了不憂愁，深廣難測，不可傾動。一切智地也是這樣，是大悲曼荼羅（Mahakaruna-mandala，大悲壇城）一切種子所出生的地方，即是諸乘（Yana，乘，道路，指佛法）無量事業所依靠的地方。對於生死涅槃（Nirvana，解脫），其心平等。世間的八風（利、衰、毀、譽、稱、譏、苦、樂）不能動搖。因為像這樣少許的相似之處，所以用它來做比喻。 第三句說『譬如火』
【English Translation】 English version Without fault or merit. Now, the Tathagatajnana-kaya (Tathagata's wisdom body), is free from all faults and accomplished with myriad virtues. How can it be compared? Only a small portion of its similarity can be taken to illustrate the vast emptiness. There are three meanings in this comparison: first, because emptiness is ultimately pure; second, because it is boundless; third, because it is without discrimination. The nature of the mind of Sarvajna (Buddha's wisdom) is also like this. Therefore, the easily understood emptiness of the world is used to illustrate the difficult-to-understand emptiness. The beginning says 'free from all discrimination,' in Sanskrit, 'Kalpa.' Then it says 'without discrimination,' in Sanskrit, 'Kalpavyatita.' The reason for repeating it is to say that discrimination arises on top of discrimination. For example, Vitarka-vicara (initial application of mind and sustained application of mind). When observing roughly, it is called Vitarka; when examining closely, it is called Vicara. Also, when eye consciousness arises, there is coarse discrimination; when subsequent consciousness arises, it is subtle discrimination. Old translations sometimes translate 'Kalpa' as false attachment. The meaning of the metaphor is that, like emptiness, because it has no false attachment or discrimination, it has no discrimination, nor does it have non-discrimination. Moreover, like emptiness, it is free from various manifested forms and appearances, without any creation, yet it can contain and accommodate all phenomena. All plants and trees grow because of it, and the activities of sentient beings are accomplished by relying on it. The emptiness of Buddha's wisdom is also like this; although it is free from all forms and constantly without discrimination or creation, it can accomplish immeasurable doors of liberation and various wonderful deeds. Therefore, it is used as a metaphor. The second sentence says 'Like the earth, which all beings rely on,' similarly, Sarvajnajnana (wisdom of all knowledge), is what Devas (gods), humans, and Asuras (a type of divine being) rely on. Just like the world's hundreds of grains, various medicines, herbs, and forests, with their countless differences according to their nature, all grow from the earth, from roots and sprouts to stems, leaves, flowers, and fruits, sequentially accomplishing, serving as a place of reliance for all beings, and nurturing them. The earth does not think, 'I am now bearing the burden of the entire world,' it does not seek repayment, it is without fatigue, it is not happy when increased, it is not sad when decreased, it is deep, vast, difficult to fathom, and cannot be shaken. The ground of all-knowing wisdom is also like this; it is the place where all the seeds of the Mahakaruna-mandala (great compassion mandala) are born, the place where the immeasurable activities of all Yanas (vehicles, paths) rely. Its mind is equal towards Samsara (birth and death) and Nirvana (liberation). The eight winds of the world (gain, loss, disgrace, fame, praise, ridicule, suffering, and joy) cannot shake it. Because of these few similarities, it is used as a metaphor. The third sentence says 'Like fire'
界燒一切薪無有厭足。如是一切智智。燒一切無智薪無厭足者。譬如火種。假使積薪充滿世界。皆如須彌山王。次第焚之無有怯弱。不作是念。我當燒爾所薪。不燒爾所薪。熾然不息勝進無厭。要所焚盡已。然後隨滅。如來智火亦復如是。燒一切戲論煩惱薪盡。乃至緣待皆盡。即此慧光亦無所依。複次如世間之火。貴賤所同用。能于暗夜而作照明。迷惑顛墜者鹹得正路。又悉能成就一切諸物。如是一切智火。聖者異生平等有之。于無始大夜之中。令諸行人見如實道。次第成就一切佛法。故以為喻也。第四句云譬如風界除一切塵。如是一切智智。除去一切諸煩惱塵者。如大風起時。煙雲塵霧一切消除。大虛澄廓三辰炳現。蔚蒸熱惱眾生皆得清涼。能使卉木叢林開榮增長。亦能摧壞一切物類。又如風性遍無所依。自在旋轉無能掛礙。如來慧風亦復如是。滌除一切障蓋煩惱游塵。令證涅槃清涼法性。又復能令一切世出世間善法增長。摧壞無明大樹。拔其根本。而此無障礙力。都無所依。故以為喻也。第五句云譬如水界。一切眾生依之歡樂。如是一切智智。為諸天世人利樂者。如水大從高赴下多所饒益。能潤草木而生華果。又複本性清潔無垢無濁。悉能滿足飢渴眾生。洗諸滓穢蠲除熱惱。澄深難入不可測量。于坑陷之處性皆平
【現代漢語翻譯】 現代漢語譯本 『界』（dhatu）燃燒一切『薪』（indhana，燃料）而沒有厭足的時候，就像『一切智智』（sarvajñāna-jñāna，對一切事物如實知見的智慧）燃燒一切『無智薪』（ajñāna-indhana，愚昧無知的燃料）而沒有厭足一樣。譬如火種，假使堆積的燃料充滿世界，都像須彌山王（Sumeru，佛教宇宙觀中的聖山）一樣，次第焚燒它們而沒有怯弱，不作這樣的念頭：『我應當燒這麼多燃料，不燒那麼多燃料。』熾盛燃燒而不停止，不斷前進而沒有厭足，一定要把所要焚燒的全部燒盡，然後才隨之熄滅。如來的智慧之火也像這樣，燒盡一切戲論（prapañca，虛妄分別）和煩惱（kleśa，痛苦的根源）的燃料，乃至緣待（pratītyasamutpāda，因緣和合而生）都窮盡。那麼，這種智慧之光也就沒有什麼可以依靠的了。 再次，就像世間的火，無論貴賤都共同使用，能夠在黑暗的夜晚用來照明，使迷惑顛倒和墜落的人都得到正確的道路，又全部能夠成就一切事物。像這樣，一切智火，聖者（ārya，證悟者）和凡夫（pṛthagjana，未證悟者）平等地擁有它，在無始以來的大黑暗之中，使所有修行的人見到如實的道路，次第成就一切佛法（Buddha-dharma，佛陀的教法），所以用它來作比喻。第四句說，譬如風界（vāyu-dhātu，風的元素）除去一切塵埃，像這樣，一切智智除去一切諸煩惱塵埃。就像大風颳起的時候，煙雲塵霧全部消除，廣闊的天空澄澈明凈，太陽、月亮和星星都顯現出來，悶熱的煩惱使眾生都得到清涼，能夠使草木叢林開花繁榮生長，也能摧毀一切物類。又如風的性質遍及各處而沒有什麼可以依靠，自在旋轉而沒有人能夠阻礙。如來的智慧之風也像這樣，滌除一切障礙覆蓋和煩惱的游塵，使人證得涅槃（nirvāṇa，解脫）清涼的法性（dharma-dhātu，法的本性）。又能夠使一切世間和出世間的善法增長，摧毀無明（avidyā，對實相的無知）的大樹，拔除它的根本。而這種沒有障礙的力量，完全沒有什麼可以依靠的，所以用它來作比喻。第五句說，譬如水界（ap-dhātu，水的元素），一切眾生依靠它而歡樂，像這樣，一切智智為諸天和世人帶來利益和快樂。就像水從高處流向低處，多多地饒益眾生，能夠滋潤草木而生長出花朵和果實。又水的本性清潔而沒有污垢和渾濁，全部能夠滿足飢渴的眾生，洗去各種污穢，消除熱惱，澄澈深邃難以進入，不可測量，在坑坑洼洼的地方，水的性質都是平坦的。
【English Translation】 English version The 『element』 (dhatu) of fire burns all 『fuel』 (indhana) without satiety, just as 『all-knowing wisdom』 (sarvajñāna-jñāna, the wisdom that sees all things as they truly are) burns all 『fuel of ignorance』 (ajñāna-indhana) without satiety. For example, a spark of fire, even if a pile of fuel fills the world, like Mount Sumeru (Sumeru, the sacred mountain in Buddhist cosmology), it would burn them one after another without weakness, not thinking, 『I should burn this much fuel, not burn that much fuel.』 It burns fiercely without stopping, advancing without satiety, and must burn all that is to be burned, and then it goes out. The fire of the Tathagata's wisdom is also like this, burning all the fuel of discursive proliferation (prapañca) and afflictions (kleśa, the root of suffering), until all dependent origination (pratītyasamutpāda) is exhausted. Then, this light of wisdom has nothing to rely on. Furthermore, just like the fire in the world, used by both the noble and the lowly, it can be used to illuminate in the dark night, allowing those who are confused, upside down, and falling to find the right path, and it can accomplish all things. Like this, the fire of all-knowing wisdom is equally possessed by the saints (ārya, the enlightened ones) and ordinary beings (pṛthagjana, the unenlightened ones). In the great darkness since beginningless time, it allows all practitioners to see the path of reality, and gradually accomplish all Buddha-dharmas (Buddha-dharma, the teachings of the Buddha), so it is used as a metaphor. The fourth sentence says, 『For example, the element of wind (vāyu-dhātu) removes all dust,』 just as all-knowing wisdom removes all dust of afflictions. Just like when a great wind arises, all smoke, clouds, dust, and fog are eliminated, the vast sky is clear and bright, the sun, moon, and stars appear, and the sweltering heat and vexation allow all beings to obtain coolness, and it can cause the trees and forests to bloom and grow, and it can also destroy all kinds of things. Also, like the nature of wind, it pervades everywhere and has nothing to rely on, freely rotating and no one can hinder it. The wind of the Tathagata's wisdom is also like this, washing away all obstacles, coverings, and wandering dust of afflictions, allowing people to attain the cool dharma-nature (dharma-dhātu, the nature of dharma) of nirvana (nirvāṇa, liberation). It can also cause all worldly and other-worldly good dharmas to grow, destroy the great tree of ignorance (avidyā, ignorance of reality), and uproot it. And this unobstructed power has nothing to rely on at all, so it is used as a metaphor. The fifth sentence says, 『For example, the element of water (ap-dhātu) makes all beings happy by relying on it,』 just as all-knowing wisdom brings benefit and happiness to gods and humans. Just like water flowing from high to low, greatly benefiting sentient beings, it can nourish grass and trees and grow flowers and fruits. Also, the nature of water is clean and free from dirt and turbidity, and it can fully satisfy hungry and thirsty sentient beings, wash away all kinds of filth, eliminate heat and vexation, and is clear, deep, difficult to enter, and immeasurable. In places with pits and depressions, the nature of water is flat.
等。如來智水亦復如是。從真法界流趣世間。潤諸等持生助道法。成大果實利益群生。體無煩惱故清潔。能離諸惑故無垢。一相非異故無濁。諸有得之思愿盡息。獲清涼定洗除塵勞。湛寂難思。證平等性。故以為喻也。複次金剛手說此五喻。即是發起下文五字義也。a 阿字門為地。va 嚩字門為水。ra 啰字門為火。ha 訶字門為風。kha 佉字門為空。又如世間種子。地水火風為緣。虛空不礙。然後得生。隨闕一緣終不增長。一切智性如來種子。亦復如是。即用一切智門五義。自為眾緣。能至菩提常住妙果。所謂不可思議不生不滅之因緣也。金剛手觀知如來獨一法界加持之相。心所惟忖。必知將說如是法門故。先喻其功德。發起大會生解之機。然後問佛。如是智慧。以何為因。云何為根。云何為究竟耶。從此已后。如來智印即定其心。廣分別說。例如彌勒菩薩。睹佛神通之瑞。即時憤憤悱悱心有所存。為說是道場所得法。為授菩提記。文殊發揮名體。指云妙法蓮華。然後如來印以實相。乘機演說。令動執之徒得離疑網。譬如春陽之始萌種甲坼。雷風鼓動時雨潤灑。得離莩殼苗能出生。若無機之人。雖則遇際會。不能發起深益也。毗盧遮那佛。即告持金剛秘密主言。善哉善哉執金剛。善哉金剛手。汝問吾如
【現代漢語翻譯】 等。如來智水也是這樣。從真法界（Dharmadhatu，一切法的真實本性）流向世間，滋潤各種三摩地（Samadhi，禪定），生助菩提道法，成就廣大的果實，利益眾生。它的本體沒有煩惱，所以清凈；能夠遠離各種迷惑，所以沒有垢染；本體的相狀沒有差異，所以沒有渾濁。所有得到它的人，思慮和願望都會止息，獲得清涼的禪定，洗除塵世的勞苦，達到湛然寂靜難以思議的境界，證得平等之性。所以用這些來比喻它。其次，金剛手（Vajrapani，執金剛菩薩）所說的這五個比喻，就是爲了發起下文五字（指五大種子字）的含義。a（阿字）字門代表地，va（嚩字）字門代表水，ra（啰字）字門代表火，ha（訶字）字門代表風，kha（佉字）字門代表空。又如世間的種子，以地、水、火、風為助緣，虛空沒有阻礙，然後才能生長。缺少任何一個因緣，種子都不能增長。一切智性如來種子也是這樣，用一切智門的五種含義作為眾緣，能夠到達菩提（Bodhi，覺悟），成就常住的妙果，這就是不可思議、不生不滅的因緣。金剛手觀察到如來獨一法界加持的相狀，心中思忖，必定知道佛將要宣說這樣的法門，所以先用比喻來說明它的功德，發起大會聽眾理解的機緣，然後才問佛：這樣的智慧，以什麼為因？以什麼為根？以什麼為究竟呢？從此以後，如來以智印來安定他的心，廣泛地分別解說。例如彌勒菩薩（Maitreya Bodhisattva），看到佛的神通瑞相，心中憤憤悱悱，有所思慮，佛就為他說在道場所得到的法，為他授記菩提。文殊菩薩（Manjusri Bodhisattva）發揮名體，指明是妙法蓮華，然後如來用實相來印證，抓住時機演說，使執著的人能夠脫離疑惑的羅網。譬如春天的陽光開始萌發，種子破殼而出，雷風鼓動，時雨潤澤，脫離了外殼，苗就能生長出來。如果沒有機緣的人，即使遇到際遇，也不能發起深刻的利益。毗盧遮那佛（Vairocana Buddha）告訴持金剛秘密主說：『好啊！好啊！執金剛，好啊！金剛手，你問我如' 現代漢語譯本
【English Translation】 And so it is with the Tathagata's (Tathagata, Thus Come One) wisdom-water. It flows from the true Dharmadhatu (Dharmadhatu, the true nature of all dharmas) to the world, nourishing all Samadhis (Samadhi, meditative absorption), assisting the Dharma of the path to Bodhi, accomplishing great fruits, and benefiting sentient beings. Its essence is without afflictions, therefore it is pure; it can be separated from all delusions, therefore it is without defilement; its single aspect is without difference, therefore it is without turbidity. All who obtain it will have their thoughts and desires cease, attain cool Samadhi, wash away the toils of the world, reach a state of serene stillness that is difficult to conceive, and realize the nature of equality. Therefore, these are used as metaphors for it. Furthermore, the five metaphors spoken by Vajrapani (Vajrapani, the Diamond Hand Bodhisattva) are to initiate the meaning of the five syllables (referring to the five seed syllables) in the following text. The 'a' syllable-door represents earth, the 'va' syllable-door represents water, the 'ra' syllable-door represents fire, the 'ha' syllable-door represents wind, and the 'kha' syllable-door represents space. Moreover, like seeds in the world, earth, water, fire, and wind are the conditions, and space is unobstructed, then they can grow. Lacking any one condition, the seeds will not grow. The Tathagata's seed of all-knowing wisdom is also like this, using the five meanings of the all-knowing wisdom-door as the collective conditions, it can reach Bodhi (Bodhi, enlightenment) and accomplish the wonderful fruit of permanence. This is the inconceivable, unarising, and unceasing condition. Vajrapani observed the aspect of the Tathagata's unique Dharmadhatu's blessing, and pondered in his heart, knowing that the Buddha would expound such a Dharma-gate, so he first used metaphors to explain its merits, initiating the opportunity for the assembly to understand, and then asked the Buddha: 'What is the cause of such wisdom? What is its root? What is its ultimate end?' From then on, the Tathagata used the wisdom-seal to stabilize his mind and extensively explain it. For example, Maitreya Bodhisattva (Maitreya Bodhisattva), seeing the auspicious signs of the Buddha's supernatural powers, felt agitated and thoughtful in his heart, so the Buddha spoke to him about the Dharma attained in the Bodhimanda (Bodhimanda, place of enlightenment), and prophesied his Bodhi. Manjusri Bodhisattva (Manjusri Bodhisattva) expounded the name and essence, pointing out that it was the Wonderful Dharma Lotus Flower, and then the Tathagata sealed it with reality, seizing the opportunity to expound it, so that those who were attached could escape the net of doubt. It is like the beginning of spring sunshine, when seeds sprout and break through their shells, thunder and wind stir, and timely rain moistens them, so that they can break free from their husks and the seedlings can grow. If a person has no opportunity, even if they encounter an occasion, they cannot initiate deep benefits. Vairocana Buddha (Vairocana Buddha) said to the Vajra-holding secret lord: 'Good! Good! Vajra-holder, good! Vajrapani, you ask me about' English version
是義。汝當諦聽極善作意。吾今說之。乃至諸法無相。謂虛空相者。以執金剛手秘密主。預測如來加持深意。又能發起時眾。作生解因緣。仰測聖心。不失機會。故重言善哉善哉。我觀一切天人沙門婆羅門。乃至淺行諸菩薩。無能於世尊前。發如是問者。所以者何。以此三句義中。悉攝一切佛法。秘密神力甚深之事故。復嘆言善哉金剛手。汝能問吾如是義也。以如來善哉言音所加持故。爾時金剛手。無量功德倍增。復明于所受法終無漏失。次即誡言汝當諦聽極善作意吾今說之。亦為未來弟子。明此囑耳。深心受法之儀式也。故釋論云。若人心善直信。是人可聽法。若無是相。則不能解。如說。偈云。聽者端身如渴飲。一心入于語義中。踴躍聞法心悲喜。如是之人應為說。及無盡意經。用心聽法有二十三句功德。廣說之。
經云。佛告金剛手。菩提心為因。悲為根。方便為究竟者。猶如世間種子。籍四大眾緣。故得生根如是次第。乃至果實成熟名為究竟。然以中智觀之。畢竟不生不滅。是故因果義成。若法不然。有生滅斷常之相。則墮於戲論。皆悉可破。因果義不成也。今行者觀心實相。亦復如是。出過一切戲論如凈虛空。于內證所行得深信力。薩婆若心堅固不動。離業受產生就真性生。萬行功德從此增長。故曰
【現代漢語翻譯】 現代漢語譯本： 這是真義。你應當仔細聽，極好地用心思考。我現在就說。乃至一切法都沒有自性，如同虛空一樣。這是因為執金剛手（Vajrapani，佛教護法神）秘密主，預先測知如來的加持深意，又能發起當時集會大眾，產生理解的因緣，仰測聖心，不失去機會。所以重複說『善哉善哉』。我觀察一切天人、沙門（Śrāmaṇa，佛教出家修行者）、婆羅門（Brāhmaṇa，古印度祭司階層），乃至淺行的諸菩薩，沒有誰能在世尊面前，提出這樣的問題。這是什麼原因呢？因為這三句話的意義中，全部攝盡了一切佛法，秘密神力非常深奧的緣故。佛又讚歎說『善哉金剛手』，你能夠問我這樣的意義。因為如來的『善哉』言音所加持的緣故，當時金剛手，無量功德倍增，更加明白所接受的法，終究不會遺漏缺失。接著就告誡說『你應當仔細聽，極好地用心思考，我現在就說』，也是為未來的弟子，明白這個囑咐的意義。這是深心接受佛法的儀式。所以釋論說，如果人心善良正直有信心，這個人就可以聽法，如果沒有這些品德，就不能理解。如偈頌所說：『聽者端正身姿如口渴飲水，一心進入經文的意義中，踴躍聞法內心充滿悲喜，這樣的人才應該為他說法。』以及《無盡意經》中說，用心聽法有二十三種功德，廣泛地說明了這些。
經中說：佛告訴金剛手，菩提心（Bodhicitta，覺悟之心）是因，悲（Karuṇā，慈悲）是根，方便（Upāya，善巧方法）是究竟。猶如世間的種子，憑藉四大（四大元素：地、水、火、風）的因緣，所以能夠生根，像這樣次第發展，乃至果實成熟，名為究竟。然而用中等智慧觀察，畢竟是不生不滅的。所以因果的意義成立。如果法不是這樣，有生滅斷常的現象，那就落入了戲論，全部都可以被破斥，因果的意義就不成立了。現在修行者觀察心的真實相狀，也是這樣，超出一切戲論，如同清凈的虛空。在內心證悟所修行的，得到深刻的信心力量，薩婆若心（Sarvajñā，一切智）堅固不動搖，脫離業力受生，成就真如自性，萬行功德從此增長，所以說。
【English Translation】 English version: This is the true meaning. You should listen carefully and contemplate it with utmost attention. I will now explain it. Even all dharmas are without characteristics, like the nature of emptiness. This is because Vajrapani (Vajrapani, the Buddhist Dharma protector), the secret lord, foresaw the profound meaning of the Tathagata's (Tathagata, 'Thus Gone One', an epithet of the Buddha) blessing, and could inspire the assembly at that time to generate the causes and conditions for understanding, anticipating the holy mind and not missing the opportunity. Therefore, he repeatedly said 'Excellent, excellent.' I observe that among all gods, humans, Śrāmaṇas (Śrāmaṇa, Buddhist renunciates), Brāhmaṇas (Brāhmaṇa, the priestly class in ancient India), and even those Bodhisattvas (Bodhisattva, one who seeks enlightenment) with shallow practice, none can ask such a question before the World Honored One. Why is that? Because within the meaning of these three sentences, all the Buddha's teachings are completely contained, and the secret spiritual power is extremely profound. The Buddha further praised, 'Excellent, Vajrapani,' you are able to ask me such a meaning. Because of the blessing of the Tathagata's 'Excellent' sound, at that time, Vajrapani's immeasurable merits doubled, and he became even clearer about the Dharma he received, and would never lose or miss it. Then he admonished, 'You should listen carefully and contemplate it with utmost attention, I will now explain it,' which is also for future disciples to understand the meaning of this instruction. This is the ritual of deeply receiving the Dharma. Therefore, the commentary says, if a person's heart is kind, upright, and faithful, that person can listen to the Dharma; if they do not have these qualities, they cannot understand. As the verse says: 'The listener should sit upright as if thirstily drinking, with one mind entering into the meaning of the words, joyfully hearing the Dharma with a heart of sorrow and joy, such a person should be spoken to.' And the Inexhaustible Intent Sutra says that listening to the Dharma with a focused mind has twenty-three kinds of merits, which are extensively explained.
The sutra says: The Buddha told Vajrapani, the Bodhicitta (Bodhicitta, the mind of enlightenment) is the cause, compassion (Karuṇā, compassion) is the root, and skillful means (Upāya, skillful means) are the ultimate. It is like a seed in the world, relying on the conditions of the four great elements (the four great elements: earth, water, fire, and wind), so it can take root, and so on in sequence, until the fruit matures, which is called the ultimate. However, observing with intermediate wisdom, it is ultimately neither born nor dies. Therefore, the meaning of cause and effect is established. If the Dharma is not like this, and there are phenomena of birth, death, cessation, and permanence, then it falls into conceptual proliferation, and can all be refuted, and the meaning of cause and effect is not established. Now, the practitioner observes the true nature of the mind, and it is also like this, transcending all conceptual proliferation, like pure emptiness. Internally realizing what is practiced, gaining deep faith and strength, the Sarvajñā (Sarvajñā, all-knowing wisdom) mind is firm and unshakeable, free from the karma of rebirth, accomplishing the true nature, and the merits of myriad practices grow from this, therefore it is said.
菩提心為因也。此菩提心。為后二句因。若望生死中所殖善根。則名為果。以睹佛法前相故。譬如有人聞善知識言。汝今宅中自有無盡寶藏。應自勤修方便而開發之。可使周給一國常無匱乏。彼人聞已即生諦信。如說而行。乃至施功不已漸見前相。爾時于寶藏功德。離疑惑心。堪能發起殊勝加行。故菩提心。即是白凈信心義也。釋論亦云。佛法大海信為能入。如梵天王請轉法輪時。佛說偈言。我今開甘露味門。若有生信者得歡喜此偈中。不言施戒多聞忍進禪慧人能得歡喜。獨說信人。佛意如是。我第一甚深法微妙。無量無數不可思議。不動不倚不著無所得法。非一切智人則不能解。故以信力為初。非由慧等而能初入佛法。為令如是凈信心堅牢增長經中次說大悲為根。根是能執持義。猶如樹根執持莖葉花果。使不傾拔也。梵音謂悲為迦盧拏。迦是苦義。盧拏是剪除義。慈如廣植嘉苗。悲如蕓除草穢。故此中雲悲。即兼明大慈也。且如行者修供養時。若奉一花或涂香等。即以遍一切處凈菩提心。興供養云普作佛事。發起悲願迴向群生。拔一切苦施無量樂。由自善根。及與如來加持法界力故。所為妙業皆得成就。即是普於一切智地。乃至無餘有情界。皆悉生根也。隨行者以無住心所修萬行。即由大悲地界所執持故。大悲火界
【現代漢語翻譯】 現代漢語譯本 菩提心是根本原因。這菩提心，是後面兩句（大悲為根，方便究竟）的原因。如果從生死輪迴中所種的善根來看，菩提心可稱為結果，因為它能讓人見到佛法的前兆。比如，有人聽善知識說：『你家中自有無盡的寶藏，應該勤修方便法門來開發它，這樣就可以供給一個國家，永遠不會匱乏。』那人聽后，立刻產生真實的信心，按照所說的去做，不斷努力，逐漸見到寶藏的前兆。這時，他對寶藏的功德不再有疑惑，能夠發起殊勝的修行。所以，菩提心就是清凈信心的意思。《釋論》也說：『佛法大海，信為能入。』如梵天王請佛轉法輪時，佛說偈語：『我今開啟甘露之門，若有生信者得歡喜。』這偈語中，沒有說佈施、持戒、多聞、忍辱、精進、禪定、智慧的人能得歡喜，只說了有信心的人。佛的意思是這樣：我這第一甚深微妙的法，無量無數不可思議，不動不倚不著無所得法，不是一切智人就不能理解。所以以信力為開始，不是通過智慧等就能最初進入佛法。爲了使這種清凈信心堅固增長，經中接著說大悲為根。根是執持的意思，就像樹根執持莖葉花果，使它們不傾倒拔起。梵語稱悲為Karuna（迦盧拏），Karuna（迦）是苦的意思，runa（盧拏）是剪除的意思。慈愛就像廣泛種植好的苗，悲憫就像除去田里的雜草。所以這裡說悲，就兼明瞭大慈。比如修行者修供養時，如果奉獻一朵花或涂香等，就以遍一切處的清凈菩提心，興起供養云，普遍地做佛事，發起悲願迴向給眾生，拔除一切痛苦，施予無量快樂。由於自身的善根，以及如來的加持和法界的力量，所做的妙業都能成就。這就是普遍地在一切智地，乃至無餘有情界，都生了根。隨行者以無住的心所修的萬行，就由大悲的地界所執持，大悲的火界。
【English Translation】 English version The Bodhicitta (the mind of enlightenment) is the fundamental cause. This Bodhicitta is the cause for the latter two phrases (great compassion as the root, skillful means as the ultimate). If viewed from the perspective of the good roots planted in the cycle of birth and death, Bodhicitta can be called the result, as it allows one to see the foreshadowing of the Buddha's teachings. For example, someone hears a virtuous teacher say: 'In your house, there is an inexhaustible treasure. You should diligently cultivate skillful means to develop it, so that it can provide for an entire country and never be depleted.' Upon hearing this, the person immediately generates genuine faith, acts according to the instructions, and continuously strives until gradually seeing the foreshadowing of the treasure. At this time, they no longer have doubts about the merits of the treasure and are capable of initiating extraordinary practices. Therefore, Bodhicitta is the meaning of pure faith. The Shastra (treatise) also says: 'The ocean of the Buddha's teachings can be entered through faith.' When Brahma (the king of gods) requested the Buddha to turn the wheel of Dharma, the Buddha said in a verse: 'I now open the gate of nectar, those who generate faith will obtain joy.' In this verse, it does not say that those who practice giving, observe precepts, are learned, patient, diligent, meditative, or wise will obtain joy, but only those who have faith. The Buddha's intention is like this: My foremost, profound, and subtle Dharma is immeasurable, countless, and inconceivable; it is unmoving, unreliant, unattached, and without attainment. Those who are not all-knowing cannot understand it. Therefore, faith is taken as the beginning, not through wisdom or other qualities can one initially enter the Buddha's teachings. To make this pure faith firm and grow, the sutra then says that great compassion is the root. A root is what holds and supports, just as the roots of a tree hold and support the stem, leaves, flowers, and fruits, preventing them from falling or being uprooted. In Sanskrit, compassion is called Karuna (迦盧拏). 'Ka' (迦) means suffering, and 'runa' (盧拏) means to cut off. Loving-kindness is like widely planting good seedlings, while compassion is like weeding out the weeds in the field. Therefore, saying compassion here also implies great loving-kindness. For example, when a practitioner makes offerings, if they offer a flower or scented incense, they use the pure Bodhicitta that pervades all places to create offering clouds, universally performing Buddha's deeds, generating vows of compassion to dedicate to sentient beings, removing all suffering, and bestowing immeasurable joy. Due to their own good roots, as well as the Buddha's blessings and the power of the Dharma realm, all the wonderful deeds they perform will be accomplished. This means that universally in the ground of all-wisdom, and even in the realm of sentient beings without remainder, roots are grown. The myriad practices that the practitioner cultivates with a non-abiding mind are held and supported by the earth element of great compassion, the fire element of great compassion.
所溫育故。大悲水界所滋潤故。大悲風界所開發生故。大悲虛空不障礙故。爾時無量度門任運開發。由如牙根枝葉次第莊嚴。即是於一切心法。具足因緣之義也。方便為究竟者。謂萬行圓極無可復增。應物之權究盡能事。即醍醐妙果三密之源也。又凈菩提心者。猶如真金。本性明潔離諸過患。大悲如習學工巧。以諸藥物種種練冶。乃至鏡徹柔軟屈申自在。方便如巧藝成就。有所造作隨意皆成。規制中權出過眾伎故。其得意之妙難以授人也。如摩訶般若所明。六度十八空三昧道品總持門等。皆入大悲句中。即彼萬行所成一切智智之果。說名方便。由內具方便故。方便之業即是利他。是以梵音鄔波娜。亦名發起。如從種子生果果還成種。故以為名也。
經云。秘密主云何菩提。謂如實知自心。即是開示如來功德寶所也。如人雖聞寶藏發意勤求。若不知其所在無由進趣。故復指言如上所明。第一甚深微妙之法。乃至非一切智人則不能解者。此法從何處得耶。即是行者自心耳。若能如實觀察了了證知。是名成菩提。其實不由他悟。不從他得。問曰。若即心是道者。何故眾生輪迴生死。不得成佛。答曰以不如實知故。所謂愚童凡夫。若聞是法少有能信。識性二乘。雖自觀察未如實知。若如實自知。即是初發心時便成正覺。
【現代漢語翻譯】 現代漢語譯本：因為大悲的溫暖培育的緣故，因為大悲水界的滋潤的緣故，因為大悲風界的開發生長的緣故，因為大悲虛空沒有障礙的緣故，這時無量的度門自然而然地開發。猶如牙根、枝葉次第莊嚴，這就是對於一切心法，具足因緣的意義。方便作為究竟，是指萬行圓滿到了極點，無可再增加。應付事物變化的權宜之計，窮盡了其能力。這就是醍醐妙果和三密（身密、語密、意密）的根源。又清凈的菩提心，猶如真金，本性明亮潔凈，遠離各種過患。大悲猶如學習工巧，用各種藥物進行煉製，乃至像鏡子一樣明亮，柔軟，屈伸自如。方便猶如巧妙的技藝成就，有所創造製作，隨意都能成功，規制中正合宜，超出一般的技藝，其中領悟到的精妙難以傳授給他人。如摩訶般若（Mahāprajñā，大智慧）所闡明的，六度（六種到達彼岸的方法）、十八空（十八種空性）、三昧（Samādhi，禪定）道品、總持門（陀羅尼）等，都進入大悲的範疇中。也就是那些萬行所成就的一切智智（Sarvajñā-jñāna，對一切事物和一切道理的智慧）的果實，稱作方便。因為內在具備方便的緣故，方便的事業就是利益他人。因此梵語鄔波娜（Upāya），也叫做發起，猶如從種子生出果實，果實又變成種子，所以以此為名。 經中說：『秘密主（Guhyapati，金剛手菩薩的別名），什麼是菩提（Bodhi，覺悟）？』回答說：『如實地瞭解自己的心，就是開示如來功德寶藏的地方。』猶如有人雖然聽聞寶藏，發心勤奮尋求，如果不知道它在哪裡，就沒有辦法前進。所以又指明說，如上面所說的，第一甚深微妙的法，乃至不是一切智人（Sarvajña，佛）就不能理解的，這個法從哪裡得到呢？就是修行者自己的心啊。如果能夠如實地觀察，明明白白地證知，這叫做成就菩提。其實不由他人開悟，不從他人得到。』問：『如果就是心是道，為什麼眾生輪迴生死，不能成佛呢？』回答說：『因為不如實地瞭解的緣故。』所謂的愚昧的孩童和凡夫，如果聽聞這個法，很少有能相信的。識性的二乘（聲聞乘和緣覺乘），雖然自己觀察，但沒有如實地瞭解。如果如實地瞭解自己，就是在最初發心的時候，便成就正覺（Sammasambuddha，完全覺悟）。
【English Translation】 English version: Because of the warm nurturing of great compassion, because of the moistening of the water realm of great compassion, because of the development and growth of the wind realm of great compassion, because of the unobstructed nature of the space realm of great compassion, at this time, countless gates of liberation naturally open. It is like the root of a tooth, with branches and leaves gradually adorning it, which is the meaning of possessing all the necessary causes and conditions for all mental dharmas. 'Skillful means' as the ultimate refers to the perfection of all practices, beyond which nothing can be added. The expedient measures to respond to changing circumstances exhaust their capabilities. This is the source of the wonderful fruit of ghee and the three mysteries (body, speech, and mind). Furthermore, pure Bodhicitta (the mind of enlightenment) is like true gold, inherently bright and pure, free from all faults. Great compassion is like learning craftsmanship, refining it with various medicines, until it becomes as clear as a mirror, soft, flexible, and freely bendable. Skillful means are like the accomplishment of skillful artistry, where whatever is created and made succeeds at will, with proper regulations and surpassing ordinary skills, the subtlety of its attainment is difficult to impart to others. As explained in the Mahāprajñā (Great Wisdom), the Six Pāramitās (six perfections), the Eighteen Emptinesses, Samādhi (meditative absorption), the Bodhipakṣika-dharmas (factors of enlightenment), Dhāraṇī (total retention) gates, etc., all enter into the category of great compassion. That is, the fruit of Sarvajñā-jñāna (all-knowing wisdom) achieved by those myriad practices is called skillful means. Because of the inherent possession of skillful means, the activity of skillful means is benefiting others. Therefore, the Sanskrit term Upāya is also called 'initiation,' like a fruit growing from a seed, and the fruit in turn becoming a seed, hence the name. The Sutra says: 'Secret Lord (Guhyapati, another name for Vajrapani), what is Bodhi (Enlightenment)?' The answer is: 'To truly know one's own mind is to reveal the treasure trove of the Tathāgata's (Buddha's) merits.' It is like someone who, although hearing of a treasure trove and diligently seeking it, cannot proceed if they do not know where it is located. Therefore, it is further pointed out that, as mentioned above, the first profound and subtle Dharma, which even those who are not Sarvajña (Buddhas) cannot understand, where is this Dharma obtained from? It is from the practitioner's own mind. If one can truly observe and clearly realize it, this is called achieving Bodhi. In reality, it is not enlightened by others, nor obtained from others.' Question: 'If the mind itself is the path, why do sentient beings transmigrate through birth and death, unable to become Buddhas?' The answer is: 'Because they do not truly know it.' The so-called ignorant children and ordinary people, if they hear this Dharma, few are able to believe it. Those of the Śrāvaka (Hearer) and Pratyekabuddha (Solitary Realizer) vehicles, although they observe themselves, do not truly know it. If one truly knows oneself, one achieves Sammasambuddha (perfect enlightenment) at the very moment of first generating Bodhicitta (the mind of enlightenment).
譬如長者家窮子。若自識父時。豈復是客作賤人耶。爾時行者。正知心實相故。見一切法悉皆甚深微妙。無量無數不可思議。不動不倚不著都無所得。畢竟如菩提相。故經復云秘密主是阿耨多羅三藐三菩提。乃至彼法小分無有可得。無上正遍知義。前已說之。此中言小分者。梵云阿耨。即是七微合成。于從緣生色最為微小。故以為喻。言彼法者。離此無相菩提心。外更無一法也。經中次說因緣云。何以故。虛空相是菩提無知解者亦無開曉。何以故。菩提無相故者。譬如虛空遍一切處畢竟凈故。離一切相無動無分別。不可變易不可破壞。以如是等小分相似故。以喻無相菩提心。然是中。復有無量無邊秘密甚深之事。實非世間虛空所能遍喻。冀諸學者。得意忘筌耳。又如虛空遠離戲論分別。故無知解相無開曉相。諸佛自證三菩提。當知亦爾。唯是心自證心心自覺心。是中無知解法無知解者。非始開曉亦無開曉之者。若分別少分能所猶如微塵。即取法非法相。不離我人眾生壽命。豈得名為金剛慧耶。複次經中自轉釋。言何以故菩提無相故。如釋論云。佛智慧清凈故。出諸觀上。不觀諸法常相無常相。有邊相無邊相有去相無去相。有相無相。有漏相無漏相。有為相無為相。生滅相不生滅相。空相不空相。常清凈無量如虛空。是
【現代漢語翻譯】 現代漢語譯本 譬如長者家裡的窮孩子，如果他自己認識父親的時候，難道還會是寄人籬下做工的人嗎？這個時候，修行人真正了知心的真實相狀，所以見到一切法都非常深奧微妙，無量無數不可思議，不動搖不依賴不執著，完全沒有任何所得，畢竟就像菩提的相狀。所以經中又說，『秘密主，這（菩提）就是阿耨多羅三藐三菩提（無上正等正覺），乃至那個法極小的部分也是無法得到的。』無上正遍知的含義，前面已經說過了。這裡所說的『小分』，梵文是阿耨（anu），就是七個微塵合成的，在從因緣產生的色法中最為微小，所以用它來做比喻。所說的『那個法』，就是離開這個無相的菩提心之外，再沒有另外一個法了。經文中接著說因緣，說『為什麼呢？虛空的相就是菩提，沒有知解的人也沒有開悟曉了的人。』『為什麼呢？菩提沒有相的緣故。』譬如虛空遍佈一切處，畢竟清凈，遠離一切相，沒有動搖沒有分別，不可改變不可破壞，因為有像這些極小部分相似的地方，所以用它來比喻無相的菩提心。然而在這其中，還有無量無邊秘密深奧的事情，實在不是世間的虛空所能完全比喻的，希望各位學習的人，能夠領會意思而忘記言辭。又如虛空遠離戲論分別，所以沒有知解的相，沒有開悟曉了的相。諸佛自己證得三菩提，應當知道也是這樣。唯獨是心自己證悟心，心自己覺悟心，這裡面沒有知解的法，沒有知解的人，不是開始開悟，也沒有開悟的人。如果分別極少的部分能和所，就像微塵一樣，就取了法和非法的相，不離開我、人、眾生、壽命，怎麼能叫做金剛慧呢？再次，經中自己轉變解釋，說『為什麼呢？菩提沒有相的緣故。』如《釋論》所說，佛的智慧清凈的緣故，超出各種觀想之上，不觀察諸法的常相和無常相，有邊相和無邊相，有去相和無去相，有相和無相，有漏相和無漏相，有為相和無為相，生滅相和不生滅相，空相和不空相，常清凈無量就像虛空一樣，這就是（菩提無相的緣故）。
【English Translation】 English version For example, a poor son in the house of a wealthy man. If he recognizes his own father, would he still be a hired worker? At this time, the practitioner truly knows the real nature of the mind, and therefore sees that all dharmas are extremely profound and subtle, immeasurable, countless, and inconceivable, unmoving, unreliant, unattached, and completely without any attainment, ultimately like the nature of Bodhi (enlightenment). Therefore, the sutra also says, 'Secret Lord, this (Bodhi) is Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), and even the smallest part of that dharma cannot be obtained.' The meaning of unexcelled perfect knowledge has already been explained earlier. The 'small part' mentioned here, in Sanskrit is 'anu', which is composed of seven subtle particles, and is the most minute among the forms produced from conditions, so it is used as a metaphor. The 'that dharma' mentioned refers to the Bodhi-mind without characteristics, and there is no other dharma apart from it. The sutra then speaks of the cause and condition, saying, 'Why? The characteristic of space is Bodhi, and there is no one who knows or understands it, nor is there anyone who is enlightened or awakened.' 'Why? Because Bodhi has no characteristics.' For example, space pervades all places, is ultimately pure, is free from all characteristics, has no movement, no discrimination, is unchangeable, and indestructible. Because there are similarities in these extremely small parts, it is used as a metaphor for the Bodhi-mind without characteristics. However, within this, there are still immeasurable and boundless secret and profound matters, which are truly not fully comparable to the space of the world. It is hoped that all learners can grasp the meaning and forget the words. Furthermore, like space, it is far from playful discussions and discriminations, so there is no characteristic of knowing or understanding, and no characteristic of enlightenment or awakening. When Buddhas themselves realize the Three Bodhis (three kinds of enlightenment), know that it is also like this. It is only the mind itself realizing the mind, the mind itself awakening the mind. Within this, there is no dharma of knowing or understanding, no one who knows or understands, it is not the beginning of enlightenment, nor is there anyone who enlightens. If one discriminates a small part of the able and the object, like a mote of dust, then one takes on the characteristics of dharma and non-dharma, and does not depart from self, others, sentient beings, and lifespan. How can this be called Vajra Wisdom (diamond wisdom)? Furthermore, the sutra itself transforms and explains, saying, 'Why? Because Bodhi has no characteristics.' As the Shastra (treatise) says, because the Buddha's wisdom is pure, it transcends all contemplations, and does not contemplate the characteristics of permanence and impermanence, the characteristics of having boundaries and not having boundaries, the characteristics of going and not going, the characteristics of having characteristics and not having characteristics, the characteristics of having outflows and not having outflows, the characteristics of being conditioned and unconditioned, the characteristics of arising and ceasing and not arising and ceasing, the characteristics of emptiness and non-emptiness. It is always pure and immeasurable like space. This is (because Bodhi has no characteristics).
故佛智無礙。若觀生滅者。不得觀不生滅。觀不生滅者。不得觀生滅。若生滅實。不生滅不實。若不生滅實。生滅不實。如是等諸觀皆爾。以如是凈菩提心。出過諸觀離眾相故。於一切法得無掛礙。譬如虛空之相亦無相故。萬像皆悉依空。空無所依。如是萬法皆依凈心。凈心適無所依。即此諸法。亦復如菩提相。所謂凈虛空相。故經復云。秘密主諸法無相謂虛空相也。爾時金剛手復白佛言。世尊誰尋求一切智。誰為菩提成正覺者。誰發起彼一切智智。佛言。秘密主自心尋求菩提及一切智。何以故。本性清凈故。乃至無量功德皆悉成就。時執金剛聞佛所說義。薩婆若慧唯是自心。乃至無有少法出此心者。為未來眾生斷疑惑故。而問佛言。菩提心名為一向志求一切智智。若一切智智。即是菩提心者。此中誰為能求誰為所求。誰為可覺誰為覺者。又復離心之外都無一法。誰能發起此心。令至妙果者。若法無有因緣。而得成者。一切眾生。亦應不假方便自然成佛。故佛答言秘密主自心尋求菩提及一切智。何以故。本性清凈故。雖眾生自心實相。即是菩提。有佛無佛常自嚴凈。然不如實自知。故即是無明。無明所顛倒取相故。生愛等諸煩惱。因煩惱故。起種種業入種種道。獲種種身受種種苦樂。如蠶出絲無所因。自從已出而自纏
【現代漢語翻譯】 現代漢語譯本：所以佛的智慧沒有阻礙。如果觀察生滅的現象，就不能同時觀察不生不滅的現象；如果觀察不生不滅的現象，就不能同時觀察生滅的現象。如果生滅是真實的，那麼不生不滅就不是真實的；如果不生不滅是真實的，那麼生滅就不是真實的。像這樣的各種觀法都是如此。因為以這樣清凈的菩提心，超越了各種觀法，遠離了各種表象，所以在一切法中都能得到無掛礙的境界。譬如虛空的相，因為沒有具體的相，所以萬象都依靠虛空而存在，而虛空本身沒有任何依靠。同樣，萬法都依靠清凈心而存在，清凈心本身也沒有任何依靠。那麼這些諸法，也就等同於菩提的相，也就是清凈虛空的相。所以經中又說：『秘密主（Guhyapati，金剛手菩薩的別名），諸法的無相就是虛空的相。』 這時，金剛手（Vajrapani，佛教護法神）又對佛說：『世尊，是誰在尋求一切智（Sarvajna，佛的智慧）？是誰爲了菩提（Bodhi，覺悟）而成正覺（Samyaksambuddha，圓滿的覺悟者）？是誰發起那一切智智（Sarvajnajnana，對一切智慧的智慧）？』佛說：『秘密主，是自心在尋求菩提和一切智。』為什麼呢？因為自心本性清凈，乃至無量的功德都完全成就。 當時，執金剛（Vajrapani，即金剛手菩薩）聽到佛所說的意義，明白薩婆若慧（Sarvajna-jnana，一切智智）唯獨是自心，乃至沒有絲毫的法超出此心之外。爲了斷除未來眾生的疑惑，於是問佛說：『菩提心（Bodhicitta，覺悟之心）名為一向志求一切智智。如果一切智智就是菩提心，那麼這裡誰是能求者，誰是所求者？誰是可覺者，誰是覺者？』 『而且，如果離心之外根本沒有一法，那麼誰能發起此心，使它達到妙果（殊勝的果報）呢？如果法沒有因緣（hetu-pratyaya，產生結果的條件），就能成就，那麼一切眾生也應該不需要任何方便法門，自然就能成佛。』所以佛回答說：『秘密主，是自心在尋求菩提和一切智。』為什麼呢？因為本性清凈的緣故。雖然眾生自心的實相，就是菩提，無論有佛無佛，它都常自莊嚴清凈，然而眾生不如實地自己認識到這一點，所以就是無明（Avidya，對實相的迷惑）。因為無明所顛倒，執取各種表象，所以產生愛等各種煩惱。因為煩惱的緣故，發起種種業，進入種種道，獲得種種身，感受種種苦樂，就像蠶吐絲一樣，沒有外在的原因，只是從自身而出，卻又把自己纏繞起來。
【English Translation】 English version: Therefore, the Buddha's wisdom is unobstructed. If one observes the arising and ceasing (birth and death), one cannot observe the non-arising and non-ceasing (non-birth and non-death). If one observes the non-arising and non-ceasing, one cannot observe the arising and ceasing. If arising and ceasing are real, then non-arising and non-ceasing are not real. If non-arising and non-ceasing are real, then arising and ceasing are not real. All such contemplations are like this. Because with such a pure Bodhicitta (mind of enlightenment), one transcends all contemplations and is apart from all characteristics, one attains unobstructedness in all dharmas (teachings, phenomena). For example, the characteristic of space is also without characteristics, therefore all phenomena rely on space, but space relies on nothing. Likewise, all dharmas rely on the pure mind, but the pure mind relies on nothing. Then these dharmas are also like the aspect of Bodhi (enlightenment), which is the aspect of pure space. Therefore, the sutra further says: 'Guhyapati (Secret Lord, another name for Vajrapani), the non-characteristic of all dharmas is called the characteristic of space.' At that time, Vajrapani (Diamond Hand, a Dharma protector) again said to the Buddha: 'World Honored One, who seeks Sarvajna (all-knowing wisdom)? Who becomes a Samyaksambuddha (perfectly enlightened one) for Bodhi (enlightenment)? Who initiates that Sarvajnajnana (wisdom of all-knowing wisdom)?' The Buddha said: 'Guhyapati, it is one's own mind that seeks Bodhi and Sarvajna.' Why? Because the fundamental nature is pure, and even immeasurable merits are all accomplished. At that time, Vajrapani, hearing the meaning of what the Buddha said, understood that Sarvajna-jnana is solely one's own mind, and that there is not even a single dharma that goes beyond this mind. In order to dispel the doubts of future beings, he asked the Buddha: 'Bodhicitta is named as single-mindedly seeking Sarvajnajnana. If Sarvajnajnana is Bodhicitta, then who is the seeker and who is the sought? Who is the one to be awakened and who is the awakened one?' 'Moreover, if there is not a single dharma outside of the mind, then who can initiate this mind, causing it to reach the wonderful fruit (supreme result)? If a dharma can be accomplished without causes and conditions (hetu-pratyaya, conditions for arising), then all beings should naturally become Buddhas without relying on any expedient means.' Therefore, the Buddha answered: 'Guhyapati, it is one's own mind that seeks Bodhi and Sarvajna.' Why? Because the fundamental nature is pure. Although the true nature of sentient beings' own minds is Bodhi, and whether there is a Buddha or not, it is always adorned and pure, yet sentient beings do not truly know this themselves, therefore it is Avidya (ignorance). Because of the顛倒(inverted) caused by ignorance, they grasp at various characteristics, therefore they generate afflictions such as attachment. Because of afflictions, they initiate various karmas, enter various paths, obtain various bodies, and experience various sufferings and joys, just like a silkworm spinning silk, without an external cause, it comes from itself, yet it binds itself.'
裹。受燒煮苦。譬如人間凈水。隨天鬼之心。或以為寶或以為火。自心自見苦樂。由之當知離心之外。無有法也。若瑜伽行人。正觀三法實相。即是見心實相。心實相者。即是無相菩提。亦名一切智智。雖復離諸因緣。亦非無因而得成就也。複次世尊欲令眾生如實知自心故。更以方便分別演說。所以然者。若但言自心不生不滅。以無所因故義則難解。故先示其著處。經言心不在內不在外。及兩中間心不可得。如摩訶般若。以無量門入諸法實相。今欲舉其宗要。但觀內外十二處。即攝一切法也。行者心無始來。多於內法取著心相故。先於內六處。以即離相等方便。一一諦觀心不可得無生無相無有處所。而作是念。此心或在外耶。復于外六處如實觀之。心亦無生相無有處所。猶恐錯誤更合觀之。于兩中間亦不可得。即悟此心實性。本自無生無滅。畢竟常凈戲論云披。譬如珠力故水清。水清故珠現。定不從余處來也。
經云。秘密主。如來應正等覺。非青非黃。非赤非白。非紅紫非水精色。非長非短非圓非方。非明非暗。非男非女非不男女者。前約一切法明心實相已。今復約真我明心實相。此宗辨義。即以心為如來應正等覺。所謂內心之大我也。如有一類外道。不了自心故而作是言。我觀真我其色正青。餘人所不能見
【現代漢語翻譯】 現代漢語譯本：被包裹著，承受燒煮的痛苦。譬如人間的乾淨水，隨著天鬼的心意，有時被認為是寶物，有時被認為是火焰。苦樂都是由自己的心和見解產生的。由此應當明白，離開心之外，沒有其他的法存在。如果瑜伽行者，正確地觀察三法的真實相狀，那就是見到了心的真實相狀。心的真實相狀，就是無相菩提（Anuttara-samyak-sambodhi，無上正等正覺），也叫做一切智智（Sarvajnajnana，對一切事物和概念的知識）。雖然脫離了各種因緣，也不是沒有原因就能成就的。 其次，世尊爲了讓眾生如實地瞭解自己的心，更進一步用方便法門來分別演說。之所以這樣，如果只說自心不生不滅，因為沒有原因，意義就難以理解。所以先指出執著的地方。《經》中說，心不在內，不在外，也不在內外中間，心是不可得的。如同《摩訶般若經》（Mahaprajnaprajnaparamita Sutra，偉大的智慧完成之經）用無量法門進入諸法實相。現在想要舉出它的綱要，只要觀察內外十二處，就涵蓋了一切法。修行者的心從無始以來，大多對內法執著於心相，所以先從內六處，用即離相等方便，一一仔細觀察，心是不可得的，無生無相，沒有處所。然後這樣想，這心或者在外面嗎？再對外六處如實地觀察，心也沒有生相，沒有處所。還怕有錯誤，再合起來觀察，在內外中間也是不可得的。於是領悟到這心的實性，本來就是不生不滅，畢竟常凈，戲論消散。譬如珠子的力量使水清澈，水清澈了珠子就顯現出來，它的清澈不是從其他地方來的。 《經》中說：『秘密主（Guhyapati，金剛手菩薩的別名），如來應正等覺（Tathagata Arhat Samyaksambuddha，佛的稱號），非青非黃，非赤非白，非紅紫，非水精色，非長非短，非圓非方，非明非暗，非男非女，非不男女。』前面是從一切法來闡明心之實相，現在又從真我來闡明心之實相。這個宗派辨析義理，就是以心為如來應正等覺，也就是內心的大我。譬如有一類外道，不瞭解自己的心，所以說：『我觀察真我，它的顏色是青色的，其他人不能看見。』
【English Translation】 English version: Being wrapped and suffering the pain of burning and boiling. It's like pure water in the human world, according to the minds of gods and ghosts, sometimes it is considered a treasure, sometimes it is considered a flame. Joy and suffering are produced by one's own mind and views. From this, it should be understood that there is no other dharma outside of the mind. If a yogi correctly observes the true nature of the three dharmas, that is seeing the true nature of the mind. The true nature of the mind is Anuttara-samyak-sambodhi (無上正等正覺, unsurpassed, complete and perfect enlightenment), also called Sarvajnajnana (一切智智, knowledge of all things and concepts). Although it is free from all causes and conditions, it is not achieved without a cause. Secondly, the World Honored One, in order to enable sentient beings to truly understand their own minds, further uses skillful means to separately expound. The reason for this is that if one only says that the self-mind is neither born nor dies, because there is no cause, the meaning is difficult to understand. Therefore, first point out the place of attachment. The Sutra says, 'The mind is not inside, not outside, nor in between the two; the mind is unattainable.' Like the Mahaprajnaprajnaparamita Sutra (摩訶般若經, Great Perfection of Wisdom Sutra) enters the true nature of all dharmas through immeasurable gates. Now, wanting to highlight its essence, simply observing the twelve internal and external places encompasses all dharmas. Practitioners' minds, from beginningless time, mostly attach to the mind-aspect in internal dharmas, so first, from the six internal places, using the skillful means of 'being identical to separation,' carefully observe one by one that the mind is unattainable, unborn, without form, and without a location. Then think, 'Is this mind perhaps outside?' Then truly observe the six external places, and the mind also has no birth-aspect and no location. Still fearing error, observe them together again, and it is also unattainable in between the internal and external. Then realize that the true nature of this mind is originally unborn and undying, ultimately pure, and the play of concepts dissipates. It's like the power of a pearl makes the water clear, and when the water is clear, the pearl appears; its clarity does not come from elsewhere. The Sutra says: 'Secret Lord (Guhyapati, 金剛手菩薩's other name), the Tathagata Arhat Samyaksambuddha (如來應正等覺, title of the Buddha), is neither blue nor yellow, neither red nor white, neither crimson nor crystal-colored, neither long nor short, neither round nor square, neither bright nor dark, neither male nor female, nor non-male and non-female.' The previous section explained the true nature of the mind from all dharmas, and now it explains the true nature of the mind from the true self. This school analyzes the meaning, which is to take the mind as the Tathagata Arhat Samyaksambuddha, which is the great self within the mind. For example, there is a type of non-Buddhist who does not understand their own mind, so they say, 'I observe the true self, its color is blue, and others cannot see it.'
。或言正黃正赤。或言鮮白。或言如燕脂色。今義云紅紫也。或言我見真我。其相極長極短。乃至如男子相等。唯此是實余皆妄語。然此等眾相。悉從緣生無有自性。云何得名真實我耶。對如是種種執故。佛說如來應正等覺非青色等。所以者何。是青相畢竟不生故。則為非青。青實相不壞故。而亦非非青。當知如來應正等覺。無一定相可說。亦不離如是諸相也。如有外道阿阇梨。于黑月夜引諸弟子至大象前而告之言。我於今者示汝真我。時彼眾人。或以目睹或以身觸。其視形者則言。我今已識。真我其色甚白杭然高大。其觸牙者則言。真我如戈。觸耳者則言如箕。觸足者則言如柱。觸尾者則言如索。各隨所遇情計不同。雖復更相是非。終不能識其真體。若瑜伽行者。開發心明道時。照見心王如來。如大明中目睹眾色。則不生如是諍論也。次云秘密主。心非欲界同性。非色界同性。非無色界同性。非天龍夜叉。乃至人非人趣同性者。亦是對諸妄執。顯示自心無變易。故說言此心不與三界同性也。有諸外道計。我性即同欲界。或同色無色界。乃至謂非想處即是涅槃。或言梵王毗紐天等生一切法。然此三界。皆悉從眾緣生。求其自性。都不可得。況令心性同於彼性耶。次廣分別無量諸眾生趣。一一言之。皆不與彼同性。譬如
【現代漢語翻譯】 現代漢語譯本 有人說（佛）是正黃色或正紅色，有人說（佛）是鮮白色，有人說（佛）的顏色像燕脂（一種紅色顏料）。現在的意義是說（佛）是紅色或紫色。有人說：『我見到了真我（ātman），它的相貌極其長或極其短，甚至像男子一樣。只有這個是真實的，其餘都是妄語。』然而，這些眾多的相，都是從因緣而生，沒有自性。怎麼能稱之為真實的『我』呢？ 爲了對治像這樣的種種執著，佛說如來應正等覺（Tathāgata Arhat Samyaksaṃbuddha）不是青色等等。為什麼呢？因為青色的相畢竟不生，所以說不是青色。但青色的實相沒有壞滅，所以也不是『非青色』。應當知道如來應正等覺，沒有一定的相可以述說，但也不離如是種種的相。 比如有外道阿阇梨（ācārya，導師），在黑月之夜引導他的弟子們到大象面前，告訴他們說：『我現在要向你們展示真我。』當時那些人，有的用眼睛看，有的用身體觸控。看到大象形狀的人就說：『我現在已經認識了真我，它的顏色非常白，高大而空曠。』觸控到象牙的人就說：『真我像戈。』觸控到象耳朵的人就說：『真我像簸箕。』觸控到象腳的人就說：『真我像柱子。』觸控到象尾巴的人就說：『真我像繩索。』每個人都根據自己所遇到的情況，憑自己的想法來判斷，各不相同。即使互相爭論是非，最終也不能認識它的真體。如果瑜伽行者（yogācāra），在開發心智、明白真理的時候，照見心王如來（Tathāgata），就像在大光明中親眼看到各種顏色一樣，就不會產生這樣的爭論了。 接下來（經文）說，秘密主（guhyapati），心不是欲界（kāmadhātu）的同性，不是色界（rūpadhātu）的同性，不是無色界（arūpadhātu）的同性，不是天（deva）、龍（nāga）、夜叉（yakṣa），乃至人（manuṣya）、非人（amanuṣya）等眾生的同性。這也是爲了對治各種虛妄的執著，顯示自心沒有變異，所以說這個心不與三界（tridhātu）同性。有些外道認為，我的自性與欲界相同，或者與色界、無色界相同，甚至認為非想非非想處（naivasaṃjñānāsaṃjñāyatana）就是涅槃（nirvāṇa）。或者說梵天（Brahmā）、毗紐天（Viṣṇu）等創造了一切法。然而這三界，都是從眾多的因緣而生，尋求它們的自性，都不可得，更何況說心性與它們的自性相同呢？ 接下來廣泛地分別無量眾生的各種趣向，一一說明，（心）都不與它們的自性相同。譬如...
【English Translation】 English version Some say (the Buddha) is pure yellow or pure red; some say (the Buddha) is bright white; some say (the Buddha)'s color is like rouge (a red pigment). The current meaning is that (the Buddha) is red or purple. Some say, 'I have seen the true self (ātman), its appearance is extremely long or extremely short, even like a man. Only this is true, the rest are lies.' However, these many appearances all arise from conditions and have no inherent nature. How can they be called the true 'self'? To counter such attachments, the Buddha said that the Tathāgata Arhat Samyaksaṃbuddha is not blue, etc. Why? Because the appearance of blue ultimately does not arise, so it is said to be not blue. But the true nature of blue is not destroyed, so it is also not 'not blue'. It should be known that the Tathāgata Arhat Samyaksaṃbuddha has no fixed appearance that can be described, but is also not separate from such appearances. For example, there was a non-Buddhist ācārya (teacher), who led his disciples to an elephant on a dark moonlit night and told them, 'I will now show you the true self.' At that time, some of those people saw with their eyes, and some touched with their bodies. Those who saw the shape of the elephant said, 'I have now recognized the true self, its color is very white, tall and spacious.' Those who touched the tusks said, 'The true self is like a spear.' Those who touched the ears said, 'The true self is like a winnowing basket.' Those who touched the legs said, 'The true self is like a pillar.' Those who touched the tail said, 'The true self is like a rope.' Everyone judged according to what they encountered, based on their own ideas, and they were all different. Even if they argued with each other, they could not ultimately recognize its true form. If a yogācāra (practitioner of yoga), when developing wisdom and understanding the truth, sees the mind-king Tathāgata, just as seeing various colors with one's own eyes in great light, such disputes will not arise. Next, (the scripture) says, secret lord (guhyapati), the mind is not of the same nature as the desire realm (kāmadhātu), not of the same nature as the form realm (rūpadhātu), not of the same nature as the formless realm (arūpadhātu), not of the same nature as gods (deva), nāgas (nāga), yakṣas (yakṣa), or even humans (manuṣya), non-humans (amanuṣya), and other beings. This is also to counter various false attachments, showing that one's own mind has no change, so it is said that this mind is not of the same nature as the three realms (tridhātu). Some non-Buddhists believe that my nature is the same as the desire realm, or the same as the form realm, the formless realm, or even that the realm of neither perception nor non-perception (naivasaṃjñānāsaṃjñāyatana) is nirvāṇa. Or they say that Brahmā, Viṣṇu, etc., create all dharmas. However, these three realms all arise from many conditions, and seeking their inherent nature, it is unattainable, let alone saying that the nature of the mind is the same as their nature? Next, extensively distinguishing the various tendencies of countless beings, explaining them one by one, (the mind) is not of the same nature as them. For example...
虛空中雨八功德水。一味淳凈。隨所受之器種種差別故。或辛或酸。或溫或濁。然八功德性不與彼同。溫解濁息時。清涼如故未曾變異。又如真陀摩尼自無定相。遇物即同其色。然其寶性不與彼同。若與彼同性者。是色隨緣生滅時。寶性亦應生滅也。複次世尊將欲開示大悲胎藏生漫荼羅故。先正開示心實相門。何以故。如行者本尊三昧中。說有顯形男女等相。及普門示現六趣之身。恐諸行人。不了心因緣生故。于寶王真性而生戲論。故佛說言如來非青非黃。乃至此心不與三界六趣同性。若能如是觀察。則不障菩提心也。又經云秘密主。心不住眼界。不住耳鼻舌身意界。非見非顯現者。前說不在三處。已攝一切法。為未悟者。復一一曆法分別。若心不與諸趣同性。為住眼界等耶。乃至住意界耶。若心住眼界者。眼從眾緣生故。性相自空無有住處。況復心之實相住在眼中。如眼界者。乃至陰入諸法皆應廣說。複次前已破種種外道。今說不住諸法。為破邊見聲聞故。如犢子阿毗曇中說。譬如四大和合有眼法。如是五象和合有人法。是人法在不可說藏中。說一切有道人言。神人一切法門中。求不可得。如兔角龜毛常無。而陰界入實有自性。以如是戲論法故。不識其心。若能觀心不住諸法。則心無行處。戲論皆盡也。非見非顯現
【現代漢語翻譯】 現代漢語譯本 虛空中降下具有八種功德的水（八功德水：指具有澄凈、清冷、甘美、輕軟、潤澤、安和、除饑、長養八種特性的水）。這水純凈無雜，但隨著所盛放的器皿不同而呈現出種種差別，或辛辣，或酸澀，或溫熱，或渾濁。然而，八功德水的本性並不因此而改變。當溫熱消退，渾濁沉澱時，水的清涼依舊，從未改變。 又如真陀摩尼（Cintamani，如意寶珠）本身沒有固定的顏色，遇到什麼物體就呈現什麼顏色。然而，寶珠的本性並不因此而改變。如果寶珠的本性與所遇之物相同，那麼當顏色隨著因緣生滅時，寶珠的本性也應該隨之生滅。 再者，世尊將要開示大悲胎藏生漫荼羅（Garbhadhatu Mandala，胎藏界曼荼羅）的緣故，首先正確地開示心的真實相狀之門。為什麼呢？因為修行者在本尊三昧（Samadhi，三昧，正定）中，可能會見到顯現的男女等相，以及普門示現的六趣（六趣：天、人、阿修羅、地獄、餓鬼、畜生）之身。恐怕修行人不瞭解這些都是心因緣所生，而對寶王（Ratnaraja，寶王，指佛）的真實本性產生戲論。所以佛說，如來非青非黃，乃至此心不與三界（三界：欲界、色界、無色界）六趣同性。如果能夠這樣觀察，就不會障礙菩提心（Bodhi-citta，菩提心，求道之心）。 又有經中說，秘密主（Guhyapati，秘密主，金剛手菩薩的別名），心不住眼界，不住耳鼻舌身意界。非見非顯現。前面說不在三處（三處：過去、現在、未來），已經涵蓋了一切法。爲了尚未覺悟的人，又一一歷數諸法來分別。如果心不與諸趣同性，那麼是住在眼界等處嗎？乃至住在意界嗎？如果心住在眼界，那麼眼從眾緣而生，其自性本空，沒有住處。更何況心的真實相狀會住在眼中呢？如眼界一樣，乃至陰（Skandha，五蘊）、入（Ayatana，十二處）、諸法都應該廣泛地說明。 再者，前面已經破斥了種種外道，現在說不住諸法，是爲了破斥邊見聲聞（Sravaka，聲聞，聽聞佛法而修行的修行者）的觀點。如犢子阿毗曇（Vatsiputriya Abhidharma，犢子部阿毗達磨）中說，譬如四大（四大：地、水、火、風）和合有眼法，如是五象和合有人法。這人法在不可說藏中。說一切有道人（Sarvastivadins，說一切有部）說，神人（Pudgala，補特伽羅）在一切法門中，求不可得。如兔角龜毛一樣，本來就沒有。而陰、界（Dhatu，十八界）、入卻真實存在，具有自性。因為這樣的戲論法，所以不能認識自己的心。如果能夠觀察心不住于諸法，那麼心就沒有行處，戲論也就都消失了。非見非顯現。
【English Translation】 English version In the void, rain falls with the water of eight merits (Ashta Guna Sampanna Jala: water possessing eight qualities: clarity, coolness, sweetness, softness, smoothness, purity, quenching thirst, and nourishing). It is of one pure and unadulterated flavor. However, according to the different vessels that receive it, it manifests various differences, such as being spicy, sour, warm, or turbid. Nevertheless, the nature of the eight merits does not change with these differences. When the warmth dissipates and the turbidity settles, the coolness remains as before, without any alteration. It is also like the Cintamani (Cintamani: wish-fulfilling jewel), which itself has no fixed color. It takes on the color of whatever object it encounters. However, the nature of the jewel does not change with this. If the nature of the jewel were the same as the object it encounters, then when the color arises and ceases according to conditions, the nature of the jewel should also arise and cease. Furthermore, because the World-Honored One is about to reveal the Garbhadhatu Mandala (Garbhadhatu Mandala: Womb Realm Mandala) of great compassion, He first correctly reveals the gate of the true aspect of the mind. Why is this so? Because practitioners in the Samadhi (Samadhi: concentration) of their principal deity may see manifested forms of males and females, as well as the bodies of the six realms (Six Realms: gods, humans, asuras, hell-beings, hungry ghosts, and animals) universally appearing. Fearing that practitioners may not understand that these are all born from the conditions of the mind, and thus engage in frivolous discussions about the true nature of the Jewel King (Ratnaraja: Jewel King, referring to the Buddha), the Buddha says that the Tathagata is neither blue nor yellow, and that this mind is not of the same nature as the three realms (Three Realms: Desire Realm, Form Realm, Formless Realm) and the six realms. If one can observe in this way, then one will not obstruct the Bodhi-citta (Bodhi-citta: the mind of enlightenment). Moreover, a sutra says, 'Secret Lord (Guhyapati: Secret Lord, another name for Vajrapani), the mind does not abide in the eye realm, nor does it abide in the realms of ear, nose, tongue, body, or mind. It is neither seen nor manifested.' The previous statement that it is not in the three places (Three Places: past, present, future) has already encompassed all dharmas. For those who have not yet awakened, it further enumerates each dharma to differentiate them. If the mind is not of the same nature as the various realms, then does it abide in the eye realm, etc.? Or does it abide in the mind realm? If the mind abides in the eye realm, then the eye arises from various conditions, and its nature is inherently empty, without any abiding place. How much more so is it that the true aspect of the mind would abide in the eye? Like the eye realm, all the skandhas (Skandha: aggregates), ayatanas (Ayatana: sense bases), and dharmas should be extensively explained. Furthermore, having already refuted various externalist paths, the statement that it does not abide in any dharma is to refute the views of the Sravakas (Sravaka: Hearers, practitioners who practice by listening to the Buddha's teachings) who hold to extreme views. As it is said in the Vatsiputriya Abhidharma (Vatsiputriya Abhidharma: the Abhidharma of the Vatsiputriya school), just as the four great elements (Four Great Elements: earth, water, fire, wind) combine to form the eye-dharma, so too do the five aggregates combine to form the person-dharma. This person-dharma is in the inexpressible store. The Sarvastivadins (Sarvastivadins: the Sarvastivada school) say that the Pudgala (Pudgala: person) cannot be found in any dharma. It is like a rabbit's horn or a turtle's hair, which never exist. But the skandhas, dhatus (Dhatu: elements), and ayatanas truly exist and have self-nature. Because of such frivolous doctrines, they cannot recognize their own mind. If one can observe that the mind does not abide in any dharma, then the mind has no place to go, and all frivolous discussions will cease. It is neither seen nor manifested.
者。如有人言。一切眾生本有佛知見性。但無明翳膜除時。自能見理。或有人言。如是常理非可造作。但除纏蓋雲霧除時。日輪自現。皆以世諦言之耳。若凈菩提心。是可見可現之法。即為有相。凡有相者。皆是虛妄。云何能見無上菩提。又經中自說因緣。何以故。虛空相心離諸妄執亦無分別。猶如虛空畢竟凈法。一切色像無能染污之者。心性亦爾。一切分別無能染污之者。若無分別。即是離一切相也。
經云。所以者何。性同虛空即同於心。性同於心即同菩提。如是秘密主。心虛空界菩提三種無二。此等悲為根本。方便波羅密滿足者。如上種種入清凈門。皆為發明自心求菩提義。今復結言虛空無垢即是心。心即是菩提。相本同一相。而有三名耳。即此一法界心。雖因緣畢竟不生。而不壞因緣實相。以不生故。則無能所之異。以不壞故。亦得悲為根本。方便波羅密滿足。即是究竟不思議中道義也。
經云。秘密主。我說諸法如是。令彼諸菩薩眾。菩提心清凈知識其心者。佛已開示凈菩提。略明三句大宗竟。即統論一部始終。無量方便。皆為令諸菩薩。菩提心清凈知識其心。如此經者。當知一切修多羅意。皆同在此。如釋迦如來所說法者。當知十方三世一切如來。種種因緣隨宜演說法。無非為此三句法門。
【現代漢語翻譯】 現代漢語譯本： 有人說，一切眾生本來就具有佛的知見本性，只是因為被無明（avidyā）的翳膜遮蔽，一旦去除，自然就能見到真理。也有人說，這種恒常的真理並非可以人為造作，只是因為被纏縛和雲霧遮蓋，一旦去除，太陽自然顯現。這些都是用世俗諦（saṃvṛti-satya）的語言來說的。如果清凈的菩提心（bodhicitta）是可以被看見、可以顯現的法，那就是有相的。凡是有相的，都是虛妄的，又怎麼能見到無上菩提（anuttarā-samyak-saṃbodhi）呢？而且經中自己也說了因緣（hetu-pratyaya），為什麼呢？虛空的相，心，遠離各種虛妄執著，也沒有分別，就像虛空一樣，畢竟清凈，一切色像都不能染污它。心性也是這樣，一切分別都不能染污它。如果沒有分別，那就是遠離一切相。
經中說：『為什麼呢？自性與虛空相同，就與心相同；自性與心相同，就與菩提相同。』像這樣，秘密主（Guhyapati），心、虛空界、菩提這三者沒有差別。這些以慈悲為根本，方便波羅蜜（upāya-pāramitā）圓滿的人，像上面所說的種種進入清凈之門，都是爲了闡明自心，求菩提的意義。現在總結說，虛空沒有垢染，就是心；心就是菩提。相的本體是同一個相，只是有三個名稱罷了。就是這一個法界心（dharmadhātu-citta），雖然因緣和合畢竟不生，但不壞因緣的實相。因為不生，就沒有能所的差別；因為不壞，也能以慈悲為根本，方便波羅蜜圓滿，這就是究竟不可思議的中道義（madhyamaka）。
經中說：『秘密主，我說諸法是這樣的，讓那些菩薩眾，菩提心清凈，認識他們的心。』佛已經開示了清凈菩提，簡要地說明了三句大綱。總論一部經的始終，無量的方便，都是爲了讓諸位菩薩，菩提心清凈，認識他們的心。像這樣的經典，應當知道一切修多羅（sūtra）的意義，都與此相同。如釋迦如來（Śākyamuni Tathāgata）所說的法，應當知道十方三世一切如來，種種因緣，隨順適宜地演說佛法，無非是爲了這三句法門。
【English Translation】 English version: Someone says, 'All sentient beings inherently possess the Buddha's knowledge and vision nature (buddha-jñāna-darśana-prakṛti), but it is obscured by the membrane of ignorance (avidyā). Once removed, they can naturally see the truth.' Another says, 'Such constant truth cannot be artificially created. Only when the entanglements and clouds are removed, the sun will naturally appear.' These are all spoken in terms of conventional truth (saṃvṛti-satya). If the pure Bodhicitta (bodhicitta) is a dharma that can be seen and manifested, then it is conditioned. All that is conditioned is illusory. How can one see the unsurpassed Bodhi (anuttarā-samyak-saṃbodhi)?' Moreover, the sutra itself speaks of causes and conditions (hetu-pratyaya). Why? The aspect of space, the mind, is free from all false attachments and has no discriminations, just like space, ultimately pure, and no form can defile it. The nature of the mind is also like this; no discriminations can defile it. If there is no discrimination, then it is being apart from all forms.
The sutra says, 'Why is that? The nature is the same as space, which is the same as the mind; the nature is the same as the mind, which is the same as Bodhi.' Like this, Secret Lord (Guhyapati), the mind, the realm of space, and Bodhi are three without difference. Those who have compassion as their root and have perfected the pāramitā of skillful means (upāya-pāramitā), like the various entrances into the pure gate mentioned above, are all for elucidating one's own mind and seeking the meaning of Bodhi. Now, to conclude, space is without defilement, which is the mind; the mind is Bodhi. The essence of the aspect is the same aspect, but there are only three names. This one dharmadhātu-citta (dharmadhātu-citta), although ultimately unproduced due to conditions, does not destroy the true aspect of conditions. Because it is unproduced, there is no difference between the able and the object. Because it is indestructible, it can also have compassion as its root and perfect the pāramitā of skillful means, which is the ultimate inconceivable Middle Way (madhyamaka).
The sutra says, 'Secret Lord, I speak of all dharmas in this way, so that those Bodhisattvas, with pure Bodhicitta, may know their minds.' The Buddha has already revealed pure Bodhi and briefly explained the three great principles. To summarize the beginning and end of a sutra, the immeasurable skillful means are all for enabling all Bodhisattvas to purify their Bodhicitta and know their minds. For such a sutra, one should know that the meaning of all sutras (sūtra) is the same as this. As for the Dharma spoken by Śākyamuni Tathāgata (Śākyamuni Tathāgata), one should know that all Tathagatas of the ten directions and three times, with various causes and conditions, appropriately expound the Dharma, all for these three Dharma gates.
究竟同歸本無異轍。故云我說諸法如是。乃至知識其心也。
經云。秘密主。云何知自心。謂若分段或顯色。或形色或境界。若色若受想行識。若我若我所。若能執若所執。若清凈若界若處。乃至一切分段中。求不可得者。世尊前已廣說凈菩提心如實相。以眾生未能得意懸悟。復作方便。說此頓覺成佛入心實相門。亦為決了十方三世一切佛法故。如一切經中。或說諸蘊和合中我不可得。或說諸法從緣生都無自性。皆是漸次開實相門。彼言諸法實相者。即是此經心之實相。心實相者。即是菩提。更無別理也。但為薄福眾生。而不能自信作佛。自信作佛者甚為難得。故世尊且令凈諸垢障。將護其心。要令時義契合。然後為說即心之印。今經則不如是。直約諸法令識其心。所以為秘要之藏也。初句云謂若分段者。是總舉從緣生法。以法待因緣成。必有差別相故。行者當知如是觀察。今此分段中何者是心。乃至分析推求都不可得。即知此心。出過眾相離諸因緣。以知心性常如是故。爾時一切諸法。自然不異於心也。顯色謂青黃等。形色謂方圓等。境界謂六情所對。即六塵也。為令人易解故。復曆法觀察。今此顯形眾色中。何者是心。色本非情無覺知相。況於是中有心可得。如顯形者。當知一切色塵亦如是。如色塵者。乃
【現代漢語翻譯】 現代漢語譯本：最終的歸宿和根本的道理並沒有不同。所以說我所說的諸法就是這樣，乃至認識它的心也是這樣。
經中說：『秘密主（Vajrapani，金剛手菩薩）。如何認識自己的心？』就是說，如果將事物分成不同的部分，無論是顯色（顏色），還是形色（形狀），還是境界（感官體驗），無論是色（rupa，物質）、受（vedana，感受）、想（samjna，認知）、行（samskara，意志）、識（vijnana，意識），無論是『我』（atman，自我），還是『我所』（atmiya，屬於我的），無論是能執（grāhaka，能動者），還是所執（grāhya，所動者），無論是清凈還是界（dhatu，界限），還是處（ayatana，處所），乃至一切分段中，如果尋求而不可得，那就是認識自心。』世尊之前已經廣泛地闡述了清凈菩提心（bodhicitta，覺悟之心）的真實相狀，但因為眾生無法通過意念領悟，所以再次方便地宣說了這個頓悟成佛、進入心之實相的法門。這也是爲了決斷十方三世一切佛法。就像一切經中所說，或者說在諸蘊（skandha，五蘊）和合中『我』不可得，或者說諸法（dharma，佛法）從因緣（hetupratyaya，條件）生而沒有自性（svabhava，獨立存在的本質），這些都是逐漸開啟實相之門。他們所說的諸法實相，就是這部經中所說的心之實相。心之實相，就是菩提（bodhi，覺悟），沒有其他的道理。只是因為福報淺薄的眾生，不能自信自己可以成佛。自信自己可以成佛是非常難得的。所以世尊暫且讓他們凈化各種垢障，守護他們的心，要讓他們在時機和意義都契合的時候，才為他們宣說即心是佛的印證。而這部經則不是這樣，直接通過諸法來認識他們的心，所以是秘要之藏。第一句說『謂若分段者』，是總括從因緣生的法。因為法依賴因緣而成就，必然有差別相，所以修行者應當知道這樣觀察。現在在這個分段中，哪個是心？乃至分析推求都不可得，就知道這個心，超越了各種相狀，遠離了各種因緣。因為知道心性常常是這樣，所以那時一切諸法，自然和心沒有差別。顯色是指青色、黃色等。形色是指方形、圓形等。境界是指六情（六根）所對的，也就是六塵（色、聲、香、味、觸、法）。爲了讓人容易理解，再次歷數諸法進行觀察。現在在這個顯形眾色中，哪個是心？色本身沒有情感，沒有覺知相，何況在這裡面有心可以得到。像顯形這樣，應當知道一切色塵也是這樣。像色塵這樣，乃至
【English Translation】 English version: Ultimately, the final destination and the fundamental principle are not different. Therefore, it is said that the dharmas (dharma, teachings) I speak of are thus, even to the point of knowing its mind.
The sutra says: 'Secret Lord (Vajrapani, the bodhisattva holding the vajra). How does one know one's own mind?' It means, if one divides things into different parts, whether it is visible color, or shape, or realm (sensory experience), whether it is rupa (form), vedana (feeling), samjna (perception), samskara (mental formations), vijnana (consciousness), whether it is 'I' (atman, self), or 'mine' (atmiya, belonging to me), whether it is the grāhaka (the one who grasps), or the grāhya (the grasped), whether it is purity or dhatu (element), or ayatana (sense base), even in all divisions, if one seeks and cannot find it, that is knowing one's own mind.' The World Honored One has already extensively explained the true nature of pure bodhicitta (bodhicitta, mind of enlightenment), but because sentient beings cannot comprehend through thought, he again expediently expounds this method of sudden enlightenment to Buddhahood, entering the true nature of the mind. This is also to resolve all the Buddha-dharma (dharma, teachings) of the ten directions and three times. Just as it is said in all sutras, either that 'I' cannot be found in the aggregation of the skandhas (skandha, five aggregates), or that all dharmas (dharma, teachings) arise from hetupratyaya (causes and conditions) and have no svabhava (svabhava, inherent existence), these are all gradually opening the door to true reality. What they call the true nature of all dharmas is the true nature of the mind spoken of in this sutra. The true nature of the mind is bodhi (bodhi, enlightenment), there is no other principle. It is only because sentient beings with little merit cannot have confidence that they can become Buddhas. Having confidence that one can become a Buddha is very rare. Therefore, the World Honored One temporarily allows them to purify various defilements, protect their minds, and only when the time and meaning are in accord will he reveal to them the seal of 'mind is Buddha'. But this sutra is not like that, it directly uses the dharmas to recognize their minds, so it is a treasury of secrets. The first sentence, '謂若分段者', generally encompasses the dharmas arising from causes and conditions. Because dharmas depend on causes and conditions to be accomplished, they must have different characteristics, so practitioners should know to observe in this way. Now, in this division, which is the mind? Even if one analyzes and seeks, one cannot find it, then one knows that this mind transcends all characteristics and is far from all causes and conditions. Because one knows that the nature of the mind is always like this, then at that time all dharmas are naturally not different from the mind. Visible color refers to blue, yellow, etc. Shape refers to square, round, etc. Realm refers to what the six senses (six roots) are facing, which are the six dusts (form, sound, smell, taste, touch, dharma). To make it easier for people to understand, again enumerate the dharmas for observation. Now, in this visible and shaped multitude of colors, which is the mind? Color itself has no emotion, no awareness, let alone can the mind be found in it. Like visible shape, one should know that all form dusts are also like this. Like form dust, even to
至聲香味觸法亦如是。行者于外塵中心不可得。復觀內身五蘊。亦如聚沫泡炎芭蕉幻化。自求性實尚無所有。況于其中而得有心。如是從粗至細去廣就略。乃至現在一念識。亦無住時。又復從眾緣生故。即空即假即中。遠離一切戲論。至於本不生際。本不生際者。即是自性清凈心。自性清凈心。即是阿字門。以心入阿字門故。當知一切法。悉入阿字門也。已說觀諸法實相。次明觀於我相。故云若我若我所。若能執若所執。若清凈。如上于諸陰中。種種方便觀心。而不可得。何況我人壽者等法。從本以來但有假名。而於其中有心可得。清凈者即外道所計。最極清凈處。以為涅槃也。如長爪梵志。不受一切法而受是見。今亦如是。取著觀空智慧。而生是清凈想。即于如是想中。正觀自心無有生處。得入真凈菩提心也。以上廣對五陰。次復說十八界十二處。乃至一切分段中求不可得。陰界入義。阿毗曇中廣明。此三法已攝一切法。復云乃至一切分段中求不可得者。即是摩訶般若等中。曆法廣明者是也。如於陰界入分析求心。心不可得。當知六度萬行。乃至一切總持三昧門中。種種求心亦不可得。以心不可得故。是心常樂我凈非常樂我凈等相。亦復如是不可得也。複次如聲聞人。初觀陰界入時。即陰求我離陰求我。皆不可得。
相在亦不可得。爾時於八直道中。遠塵離垢正法眼生。真言門菩薩亦如是。初觀陰界入時。即陰求心離陰求心。皆不可得。相在亦不可得。故即時懸悟自心本不生際。于如來知見大菩提道中。遠塵離垢得法眼凈。若不作如是方便先從著處觀之。而但言是心遍一切處畢竟無相。則一切眾生無由悟入。當知此觀。最為秘要法門也。如余遠離方便諸菩薩。漸次修習戒定智慧。于無量劫。以種種門觀人法二空。猶未能遠離心之影像。今真言行者。于初發心時。直觀自心實相。了知本不生故。即時人法戲論凈若虛空。成自然覺不由他悟。當知此觀。複名法明道頓悟法門也。
經云。秘密主。此菩薩凈菩提心門。名初法明道。菩薩住此修學。不久勤苦。便得除一切蓋障三昧者。入佛智慧。有無量方便門。今此宗。直以凈菩提心為門。若入此門。即是初入一切如來境界。譬如彌勒。開樓閣門內善財童子。是中具見無量不思議事。難以言宣。但入者自知耳。法明者。以覺心本不生際。其心凈住生大慧光明。普照無量法性。見諸佛所行之道。故云法明道也。菩薩住此道時。從妄想因緣所有煩惱業苦。皆悉清凈除滅。譬如有人。暗中為利寶所傷。謂為蛇毒。以作毒想故其心執著。便成毒氣遍入支體。垂欲命終時。有良醫診之。曉其本
【現代漢語翻譯】 現代漢語譯本：相的存在也是不可得的。那時，在八正道中，遠離塵垢，生起正法眼。真言門菩薩也是這樣，最初觀陰、界、入時，即在五陰中求心，離開五陰求心，都是不可得的。相的存在也是不可得的。所以即時頓悟自心本來沒有生起之處。在如來的知見、大菩提道中，遠離塵垢，得到法眼清凈。如果不是這樣方便，先從執著處觀察，而只是說這心遍一切處，畢竟沒有相，那麼一切眾生就沒有辦法悟入。應當知道這種觀法，是最為秘密重要的法門。如同其餘遠離方便的諸菩薩，漸漸修習戒、定、慧，于無量劫中，用種種方法觀人、法二空，還不能遠離心的影像。現在真言行者，在最初發心時，直接觀自心的實相，了知其本來不生，所以即時人法戲論清凈如同虛空，成就自然覺悟，不須由他人開悟。應當知道這種觀法，又名法明道頓悟法門。
經中說：『秘密主（Vajrapani，金剛手菩薩）。此菩薩清凈菩提心門，名叫初法明道。菩薩住在此處修學，不久勤苦，便能得到除去一切蓋障三昧。』進入佛的智慧，有無量方便門。現在這個宗派，直接以清凈菩提心為門。如果進入此門，就是初入一切如來境界。譬如彌勒（Maitreya，未來佛），打開樓閣門，讓善財童子進入，在其中具足見到無量不可思議的事，難以用言語表達，只有進入的人自己知道。法明，是以覺悟心本來沒有生起之處，其心清凈安住，生起大智慧光明，普遍照耀無量法性，見到諸佛所行之道，所以叫做法明道。菩薩住在此道時，從妄想因緣所生的一切煩惱業苦，都完全清凈除滅。譬如有人，在暗中被利器所傷，以為是蛇毒，因為作了毒的想念，所以他的心執著，便成了毒氣遍入肢體，快要死亡時，有良醫診斷他，告訴他真相。
【English Translation】 English version: The existence of characteristics is also unattainable. At that time, within the Eightfold Noble Path, the pure Dharma eye, free from dust and defilement, arises. So it is with the Mantra School Bodhisattvas. When they initially contemplate the skandhas (陰, aggregates), realms (界, sense bases), and entrances (入, sense organs), whether seeking the mind within the skandhas or apart from the skandhas, it is unattainable. The existence of characteristics is also unattainable. Therefore, they immediately and suddenly awaken to the fact that their own mind has no origin. Within the Tathagata's (如來, Thus Come One) knowledge and vision, the Great Bodhi Path, they are freed from dust and defilement, and attain the purity of the Dharma eye. If one does not employ such expedient means, first observing from the point of attachment, and merely says that this mind pervades all places and is ultimately without characteristics, then all sentient beings will have no way to awaken and enter. It should be known that this contemplation is the most secret and essential Dharma gate. Like other Bodhisattvas who gradually cultivate precepts, concentration, and wisdom through various expedient means, contemplating the emptiness of both self and phenomena for countless kalpas (劫, eons), they are still unable to be free from the images of the mind. Now, the practitioner of Mantra, at the initial arising of the mind, directly contemplates the true nature of their own mind, understanding that it is originally unborn. Therefore, the play of words concerning self and phenomena is immediately purified like space, and natural awakening is achieved without reliance on others' enlightenment. It should be known that this contemplation is also called the Dharma-illumination Path, the sudden enlightenment Dharma gate.
The Sutra says: 'Secret Lord (Vajrapani, 金剛手菩薩). This pure Bodhi mind gate of the Bodhisattva is called the Initial Dharma-illumination Path. Bodhisattvas abiding here and practicing diligently will soon attain the Samadhi (三昧, concentration) that removes all veils and obstructions.' Entering the wisdom of the Buddha, there are countless expedient means. Now, this school directly takes the pure Bodhi mind as the gate. If one enters this gate, it is the initial entry into the realm of all Tathagatas. It is like Maitreya (彌勒, future Buddha) opening the gate of the pavilion, allowing Sudhana (善財童子) to enter, wherein he fully sees countless inconceivable things, difficult to express in words, but only known by those who enter. Dharma-illumination is because the mind is awakened to its original unborn nature, the mind abides purely, giving rise to great wisdom and light, universally illuminating limitless Dharma nature, and seeing the path walked by all Buddhas. Therefore, it is called the Dharma-illumination Path. When Bodhisattvas abide on this path, all afflictions, karmic actions, and sufferings arising from deluded conditions are completely purified and extinguished. It is like a person who is wounded by a sharp weapon in the dark, mistaking it for snake venom. Because of the thought of poison, their mind becomes attached, and the poisonous energy pervades their limbs, nearing death. Then, a good doctor diagnoses them and reveals the truth.
末。即時引至傷處。以明燈照之。猶見所傷之寶。有血涂相。其人了知非毒。毒氣亦除。分別玩好之具而生喜樂。行人亦復如是。因凈菩提心照明諸法故。少用功力。便得除蓋障三昧。見八萬四千煩惱實相。成八萬四千寶聚門。故經次云菩薩住此修學。不久勤苦。便得除一切蓋障三昧。若得此者。則與諸佛菩薩同等住。是中障有五種。一者煩惱障。謂根本煩惱。乃至八萬四千上中下品障。蓋凈心及由宿世偏習故。妨礙道機不入佛法。二者業障。謂過去及現在世造諸重罪。乃至謗方等經。是人雖有。得道因緣。以先業障未除故。種種留難不入佛法。三者生障。謂是人若得勝上無難生處。必當悟道。然乘先業更受無暇之身。以報生即為障不入佛法。四者法障。謂此人已得無障生處。又有悟道之機。以先世曾有障法等緣故。不逢善友不聞正法。五者所知障。謂此人乃至遇善知識得聞正法。然有種種因緣兩不和合。妨修般若波羅密。如大品魔事中廣明。亦是先世。或曾差化道機故喜生此障也。行者已得凈除五障三昧。爾時于自心中。常見十方一切諸佛妙相湛然。如觀明鏡。乃至於諸威儀去來睡寤。皆不離如是佛會因緣。時諸聖者。常以勝妙方便啟悟其心。梵音慰喻為決疑網。行者隨聞隨喜悟已。網障隨除。不久成就一切佛法。
【現代漢語翻譯】 現代漢語譯本： 結束。立即引到受傷的地方，用明燈照亮。仍然可以看到所傷的寶物，有血跡塗抹的痕跡。那人知道不是中毒，毒氣也消除了，分辨玩賞的器具而產生喜悅。修行人也是這樣，因為清凈的菩提心照亮一切諸法，所以稍微用些功力，便能得到除蓋障三昧（一種禪定境界，能去除一切煩惱的覆蓋），見到八萬四千種煩惱的真實相狀，成就八萬四千種寶聚法門。所以經文中接著說，菩薩住在此處修學，不久的勤奮努力，便能得到除一切蓋障三昧。如果得到這種三昧，就與諸佛菩薩同等安住。這裡所說的障礙有五種：
第一種是煩惱障，指的是根本煩惱，乃至八萬四千種上、中、下品的障礙，覆蓋清凈心，以及由於前世偏頗的習氣，妨礙得道的機緣，不能進入佛法。
第二種是業障，指的是過去和現在所造的各種重罪，乃至誹謗方等經典。這種人雖然有得道的因緣，但因為先前的業障沒有消除，所以種種阻礙，不能進入佛法。
第三種是生障，指的是這種人如果能得到殊勝、沒有災難的出生之處，必定能夠覺悟得道。然而，由於過去的業力，反而承受沒有空閑修行的身體，以這種果報的出生作為障礙，不能進入佛法。
第四種是法障，指的是這種人已經得到沒有障礙的出生之處，又有覺悟得道的機緣，但因為前世曾經有障礙佛法的因緣，所以不能遇到善友，不能聽聞正法。
第五種是所知障，指的是這種人甚至遇到了善知識，聽聞了正法，然而有種種因緣不能和諧，妨礙修習般若波羅蜜（通過智慧到達解脫的彼岸）。如同《大品般若經》中廣為闡明的魔事，也是因為前世曾經錯失教化眾生的機緣，所以喜歡產生這種障礙。修行人已經清凈地除去了五種障礙，得到了三昧，這時在自己的心中，常常能見到十方一切諸佛美妙的相貌清晰明澈，如同觀看明鏡。乃至在各種威儀舉止，行走、站立、睡覺、醒來時，都不離開這樣的佛會因緣。這時，各位聖者，常常用殊勝巧妙的方便來啓發他的心，用梵音來安慰勸導，為他解決疑惑。修行人隨著聽聞，隨著歡喜，覺悟之後，疑惑的障礙也隨著消除，不久就能成就一切佛法。 English version: End. Immediately lead to the injured area and illuminate it with a bright lamp. The injured treasure can still be seen, with traces of blood smeared on it. The person knows it is not poison, and the poisonous gas is also eliminated, distinguishing and enjoying the instruments and generating joy. The practitioner is also like this, because the pure Bodhi mind illuminates all dharmas, so with a little effort, one can obtain the Samadhi of Removing Coverings and Obstructions (a state of meditation that can remove all coverings of afflictions), see the true nature of the eighty-four thousand afflictions, and achieve the eighty-four thousand Dharma gates of treasure accumulation. Therefore, the sutra then says that the Bodhisattva dwells here to study and practice, and with diligent effort, one can obtain the Samadhi of Removing All Coverings and Obstructions. If one obtains this Samadhi, one will dwell equally with all Buddhas and Bodhisattvas. The obstructions here are of five kinds:
The first is the Affliction Obstruction, which refers to the fundamental afflictions, up to the eighty-four thousand kinds of superior, middle, and inferior obstructions, covering the pure mind, and due to biased habits from past lives, hindering the opportunity to attain the Way and preventing entry into the Buddhadharma.
The second is the Karma Obstruction, which refers to the various serious offenses committed in the past and present lives, even slandering the Vaipulya Sutras (方等經). Although this person has the causes and conditions to attain the Way, because the previous karma obstructions have not been eliminated, there are various obstacles preventing entry into the Buddhadharma.
The third is the Birth Obstruction, which refers to the fact that if this person could obtain a superior and unobstructed place of birth, they would surely awaken and attain the Way. However, due to past karma, they instead receive a body without leisure for practice, and this retribution of birth becomes an obstruction, preventing entry into the Buddhadharma.
The fourth is the Dharma Obstruction, which refers to the fact that this person has already obtained an unobstructed place of birth and has the opportunity to awaken and attain the Way, but because of past causes and conditions that obstructed the Dharma, they cannot encounter good friends or hear the correct Dharma.
The fifth is the Obstruction of Knowledge, which refers to the fact that this person even encounters good teachers and hears the correct Dharma, but there are various causes and conditions that are not harmonious, hindering the practice of Prajna Paramita (般若波羅蜜, the perfection of wisdom to reach the other shore of liberation). As widely explained in the demonic events in the Mahaprajnaparamita Sutra (大品般若經), it is also because in past lives one missed the opportunity to teach and transform sentient beings, so one likes to generate this obstruction. The practitioner has already purely removed the five obstructions and obtained Samadhi. At this time, in their own mind, they can often see the wonderful appearances of all the Buddhas in the ten directions, clear and bright, like looking at a bright mirror. Even in various dignified behaviors, walking, standing, sleeping, and waking, they do not depart from such a Buddha assembly cause and condition. At this time, the holy ones often use superior and skillful means to enlighten their minds, using Brahma's voice to comfort and encourage them, and resolve their doubts. As the practitioner hears, rejoices, and awakens, the obstructions of doubt are also eliminated, and soon they will achieve all the Buddhadharma.
【English Translation】 English version: End. Immediately lead to the injured area and illuminate it with a bright lamp. The injured treasure can still be seen, with traces of blood smeared on it. The person knows it is not poison, and the poisonous gas is also eliminated, distinguishing and enjoying the instruments and generating joy. The practitioner is also like this, because the pure Bodhi mind illuminates all dharmas, so with a little effort, one can obtain the Samadhi of Removing Coverings and Obstructions (a state of meditation that can remove all coverings of afflictions), see the true nature of the eighty-four thousand afflictions, and achieve the eighty-four thousand Dharma gates of treasure accumulation. Therefore, the sutra then says that the Bodhisattva dwells here to study and practice, and with diligent effort, one can obtain the Samadhi of Removing All Coverings and Obstructions. If one obtains this Samadhi, one will dwell equally with all Buddhas and Bodhisattvas. The obstructions here are of five kinds: The first is the Affliction Obstruction, which refers to the fundamental afflictions, up to the eighty-four thousand kinds of superior, middle, and inferior obstructions, covering the pure mind, and due to biased habits from past lives, hindering the opportunity to attain the Way and preventing entry into the Buddhadharma. The second is the Karma Obstruction, which refers to the various serious offenses committed in the past and present lives, even slandering the Vaipulya Sutras (方等經). Although this person has the causes and conditions to attain the Way, because the previous karma obstructions have not been eliminated, there are various obstacles preventing entry into the Buddhadharma. The third is the Birth Obstruction, which refers to the fact that if this person could obtain a superior and unobstructed place of birth, they would surely awaken and attain the Way. However, due to past karma, they instead receive a body without leisure for practice, and this retribution of birth becomes an obstruction, preventing entry into the Buddhadharma. The fourth is the Dharma Obstruction, which refers to the fact that this person has already obtained an unobstructed place of birth and has the opportunity to awaken and attain the Way, but because of past causes and conditions that obstructed the Dharma, they cannot encounter good friends or hear the correct Dharma. The fifth is the Obstruction of Knowledge, which refers to the fact that this person even encounters good teachers and hears the correct Dharma, but there are various causes and conditions that are not harmonious, hindering the practice of Prajna Paramita (般若波羅蜜, the perfection of wisdom to reach the other shore of liberation). As widely explained in the demonic events in the Mahaprajnaparamita Sutra (大品般若經), it is also because in past lives one missed the opportunity to teach and transform sentient beings, so one likes to generate this obstruction. The practitioner has already purely removed the five obstructions and obtained Samadhi. At this time, in their own mind, they can often see the wonderful appearances of all the Buddhas in the ten directions, clear and bright, like looking at a bright mirror. Even in various dignified behaviors, walking, standing, sleeping, and waking, they do not depart from such a Buddha assembly cause and condition. At this time, the holy ones often use superior and skillful means to enlighten their minds, using Brahma's voice to comfort and encourage them, and resolve their doubts. As the practitioner hears, rejoices, and awakens, the obstructions of doubt are also eliminated, and soon they will achieve all the Buddhadharma.
故云若得此三昧者。即與諸佛菩薩同等住。當知行人。則是位同大覺也。以其自覺心故。便得佛名。然非究竟妙覺大牟尼位。猶如凈月雖體無增減。然亦明漸漸增。乃至第十五日。方能動大海潮也。又行者猶與如來共同等住。即能以方便力起五神通。不動本心遊諸佛剎。現種種身語意。興種種供養云。以無盡大愿廣修諸度。復由意根凈故。次得解無量語言音聲陀羅尼。如一世間中三十六俱胝趣。隨彼上中下性種類。若干方俗言辭。各各差別。皆曉其旨趣。應以隨類之音。如一世界者。一切世界亦如是也。梵本嚕多是大聲。羅尾多是小聲。涅瞿衫者是長聲。又兼多聲。所以具足言之。欲顯總持境界無所不了。對此方文字難以具翻也。以得陀羅尼。故能知一切眾生心行。謂如是眾生。瞋行偏多而貪性薄。或如是眾生。貪行偏多而瞋性薄。乃至通塞之相無量差別如釋論道種智中廣明。是菩薩。非但意根得知。乃至視聽臭觸。亦皆互用無礙。又能觀彼根緣為除蓋障。以種種方便成熟眾生。莊嚴佛土行如來事。當知真言門行者。乃至一生可得成辨也。複次如上所說諸功德。一切眾生皆悉如其本性。等共有之。但以無明障蓋不自了知。未能起發如是秘密神通之力。今此真言門修行諸菩薩。以見法明道故。即生獲除一切蓋障三昧。得
此三昧故。即能與諸佛菩薩同住。發五神通。以五神通故。獲一切眾生語言陀羅尼。獲此陀羅尼故。能知一切眾生心行而作佛事。以能廣作佛事。不斷如來種故。則於一切時一切處。常為十方諸佛之所護持。猶如嬰童始生。父母愛心偏重常不捨離。當知如是諸句。皆悉次第相釋也。複次行者。以內具如上功德。外為諸佛護持。是故處於生死而無染著。猶如蓮花出水。不為淤泥之所染污。常以四攝方便拔苦眾生。乃至無量無邊阿僧祗劫。常在無間獄中。身心精進熾然不息。無有退沒不辭勞倦。何以故。凈菩提心。其性法爾如金剛故。如是極堅固性。即是不從師得。住無為戒。無垢無濁不可破傷。戒者梵云尸羅。是清冷義也。譬如水性常冷。雖遇薪火因緣。則能灼爛諸物。然其自性終不可遷。若除薪息火。自然清冷如本。真言行者亦如是。獲除蓋障三昧時。心之本性即是尸羅。非造作法不由他得。故言住無為戒也。如聲聞凈戒。要由白四羯磨眾緣具足。方始得生。又須方便守護。如防利刺。一期壽盡。戒亦隨亡之。此戒則不如是。世世生處恒與俱生。不假受持常無失犯。又由住斯戒故。實智增明。逮見不思議中道甚深緣起。制止八顛遠離二邊。故經次云遠離邪見通達正見。迦葉亦云自此以前。我等皆名邪見人也。是中慧不
【現代漢語翻譯】 現代漢語譯本：因為這個三昧的緣故，就能與諸佛菩薩同住，發起五神通。因為有五神通的緣故，獲得一切眾生語言的陀羅尼（總持）。因為獲得這個陀羅尼的緣故，能夠知道一切眾生的心念行為而做佛事。因為能夠廣泛地做佛事，不斷絕如來的種子，所以在一切時一切處，常常被十方諸佛所護持，猶如剛出生的嬰兒，父母的愛心特別重，常常不捨離。應當知道像這樣的語句，都是次第相互解釋的。 再次，修行者因為內在具有如上的功德，外在有諸佛的護持，所以處於生死輪迴中而沒有染著，猶如蓮花出於水中，不被淤泥所染污。常常用四攝（佈施、愛語、利行、同事）方便來拔除眾生的痛苦，乃至無量無邊阿僧祇劫（無數個大劫），常常在無間地獄中，身心精進熾盛而不停止，沒有退縮，不推辭勞累。為什麼呢？因為清凈菩提心，它的本性本來就像金剛一樣。像這樣極其堅固的本性，就是不從師父那裡得到的，安住于無為戒。無垢無濁，不可破壞損傷。戒，梵語叫尸羅（Śīla），是清涼的意思。譬如水的本性常常是冷的，雖然遇到柴火的因緣，就能燒爛各種東西，然而它的自性終究不可改變。如果除去柴火，自然就清涼如初。修真言（mantra）的修行者也是這樣，獲得除蓋障三昧（Samantabhadra's meditative absorption）時，心的本性就是尸羅（Śīla），不是造作的法，不由他人而得，所以說安住于無為戒。像聲聞（Śrāvaka）的清凈戒律，要由白四羯磨（fourfold acts of declaration）等眾多因緣具足，才開始產生，又需要方便守護，像防備鋒利的刺一樣，一期壽命結束，戒律也隨著消失。這個戒律則不是這樣，世世代代出生的地方都恒常與它俱生，不假借受持，常常沒有失犯。又因為安住于這個戒律的緣故，真實的智慧增長明亮，達到見到不可思議的中道甚深緣起，制止八顛倒，遠離二邊，所以經文接著說遠離邪見，通達正見。迦葉（Kāśyapa）也說從這以前，我們都叫做邪見人。這裡面慧不...
【English Translation】 English version: Because of this Samadhi (meditative absorption), one can dwell with all Buddhas and Bodhisattvas, and develop the five supernormal powers (Abhijñā). Because of having the five supernormal powers, one obtains the Dharani (mnemonic device, incantation) of the languages of all sentient beings. Because of obtaining this Dharani, one can know the thoughts and actions of all sentient beings and perform Buddha-activities. Because one can extensively perform Buddha-activities, and not cut off the seed of the Tathagata (Thus Come One), therefore at all times and in all places, one is constantly protected and supported by the Buddhas of the ten directions, just like a newborn infant, whose parents' love is especially strong and they never leave it. One should know that such phrases are all explained in sequential order. Furthermore, the practitioner, because internally possessing the above-mentioned merits, and externally having the protection of all Buddhas, therefore dwells in Samsara (cycle of rebirth) without attachment, just like a lotus flower emerging from the water, not being defiled by the mud. One constantly uses the four means of attraction (generosity, kind speech, beneficial action, and cooperation) to liberate suffering sentient beings, even for immeasurable and boundless Asamkhya Kalpas (incalculable eons), constantly in the Avici Hell (uninterrupted hell), one's body and mind are vigorously diligent and unceasing, without retreating, not declining labor and fatigue. Why? Because the pure Bodhicitta (mind of enlightenment), its nature is naturally like Vajra (diamond). Such extremely firm nature is not obtained from a teacher, abiding in the unconditioned precepts. Without defilement or turbidity, unbreakable and unharmable. 'Precept' in Sanskrit is Śīla (moral conduct), which means coolness. For example, the nature of water is always cold, although it encounters the conditions of firewood and fire, it can burn and rot all things, but its own nature can never be changed. If the firewood and fire are removed, it will naturally be cool as before. The mantra practitioner is also like this, when obtaining the Samantabhadra's meditative absorption, the original nature of the mind is Śīla, not a fabricated Dharma (teachings), not obtained from others, therefore it is said to abide in the unconditioned precepts. Like the pure precepts of the Śrāvaka (hearer), it must be born from the complete fulfillment of the fourfold acts of declaration and many conditions, and it also needs convenient protection, like guarding against sharp thorns, when the lifespan ends, the precepts also disappear with it. This precept is not like that, in every place of birth, it is always born together, not borrowing from acceptance and upholding, and there is always no transgression. Also, because of abiding in this precept, real wisdom increases and becomes brighter, reaching the point of seeing the inconceivable Middle Way's profound dependent origination, restraining the eight inversions, and staying away from the two extremes, therefore the sutra then says to stay away from wrong views and understand right views. Kāśyapa (one of the Buddha's principal disciples) also said that before this, we were all called people with wrong views. Here, wisdom does not...
正故說名邪見。由凡夫二乘。不能抉擇正知自心實相。于諦實之理。乃至空謂不空不空謂空。不見古佛所行大菩提路。今此菩薩。以照見心明道故即時無礙智生。於一切法。皆悉現前通達無有錯謬。猶如明目者。于日光中睹見種種諸色。雖無量天魔。皆悉化作佛身。各說相似波羅密。終不能動其少分疑網之心。故經次云。複次秘密主。住此除一切蓋障菩薩。信解力。故不久勤修。滿足一切佛法。以如是正見猶若金剛。即是最上堅信解力。依此進修如實巧度故。得諸佛力無所畏解脫三昧。及余無量佛法。皆悉成就也。龍樹以為如冶人。以種種方便消融礦石。然後成金。若神通者。能使土木之類即成金體。故云不久勤修便得滿足。一切佛法以是菩薩初發心時即名佛故。真實功德不可度量。假使如來。于無量無邊阿僧祇劫。分別演說猶不能盡。故佛言。取要言之。是善男子善女人。無量功德皆成就也。爾時執金剛秘密主。復以偈問佛。乃至不知諸空。非彼能知涅槃。是故應了知空。離於斷常者。如上佛說經之大旨。心實相門略已周備。時金剛手。為令未來眾生。具足方便無復余疑故。以偈問佛。請世尊廣演其義。是中略有九句。云何世尊說此心菩提生者。即是菩提心生也。如花嚴諸經。廣嘆發菩提心功德。今此中。直問心之
【現代漢語翻譯】 現代漢語譯本 正是因為如此，才會被稱為邪見。因為凡夫和二乘（聲聞和緣覺）之人，不能正確地認識和抉擇自己內心的真實相狀，對於真實的道理，乃至將空視為不空，將不空視為空。他們沒有見到過去諸佛所行的大菩提之路。現在這位菩薩，因為照見自心而明白真道，所以即時生起無礙的智慧。對於一切法，都能清晰地通達，沒有絲毫的錯謬，就像明眼人在日光中能看見各種各樣的顏色一樣。即使有無量的天魔，都化作佛的身相，各自宣說相似的波羅蜜（到達彼岸的方法），最終也不能動搖他絲毫的疑慮。所以經文中接著說：『再者，秘密主（金剛手菩薩的稱謂），安住於此除一切蓋障菩薩（菩薩名號）的信解力，所以不需要長久的勤奮修行，就能圓滿一切佛法。』因為這種正見就像金剛一樣堅固，就是最上等的堅固的信解力。依靠這種信解力精進修行，如實巧妙地度化眾生，所以能獲得諸佛的力量、無所畏懼的解脫三昧（禪定），以及其餘無量的佛法，都能成就。龍樹菩薩認為，就像冶煉金子的人，用各種方法消融礦石，然後才能煉成黃金。如果是有神通的人，能使泥土木頭之類的東西立刻變成金子。所以說不需要長久的勤奮修行就能得到圓滿。一切佛法，因為這位菩薩初發心的時候就名為佛了，真實的功德不可估量。即使如來（佛的稱號），在無量無邊的阿僧祇劫（極長的時間單位）中，分別演說也不能說完。所以佛說：『總而言之，這位善男子、善女人，無量的功德都能成就。』 當時，執金剛秘密主（金剛手菩薩的稱謂），又用偈頌問佛，乃至『不知道諸空，他們不能知道涅槃（寂滅）。所以應該瞭解空，是遠離斷滅和常有的。』以上是佛所說經文的大概意思，關於心之實相的法門已經大致完備。當時金剛手菩薩，爲了使未來的眾生，具備方便，不再有疑惑，所以用偈頌問佛，請世尊廣泛地演說其中的含義。其中略有九句：『世尊您是怎樣宣說這心是菩提之生的呢？』也就是菩提心生起。就像《華嚴經》等經典，廣泛地讚歎發菩提心的功德。現在這裡，直接問心的
【English Translation】 English version It is precisely because of this that it is called wrong view. Because ordinary people and those of the Two Vehicles (Śrāvakas and Pratyekabuddhas) cannot correctly recognize and discern the true nature of their own minds, regarding true principles, even considering emptiness as non-emptiness, and non-emptiness as emptiness. They have not seen the great Bodhi path walked by the Buddhas of the past. Now, this Bodhisattva, because of illuminating the mind and understanding the truth, immediately generates unobstructed wisdom. Regarding all dharmas, they can clearly understand them without any error, just like a person with clear eyes can see various colors in the sunlight. Even if countless demons all transform into the body of the Buddha, each speaking similar Pāramitās (methods of reaching the other shore), they ultimately cannot shake even a little of their doubt. Therefore, the sutra continues: 'Furthermore, Secret Lord (a title for Vajrapāṇi Bodhisattva), abiding in the power of faith and understanding of this Sarvanivāraṇaviṣkambhin Bodhisattva (name of a Bodhisattva), therefore, without prolonged diligent practice, they can fulfill all the Buddha-dharmas.' Because this right view is as firm as diamond, it is the highest firm power of faith and understanding. Relying on this faith and understanding to diligently practice, truly and skillfully liberating beings, they can obtain the power of the Buddhas, the fearlessness of Samādhi (meditative absorption), and all other immeasurable Buddha-dharmas, all of which can be accomplished. Nāgārjuna Bodhisattva believed that, like a goldsmith, using various methods to melt ore, and then refine it into gold. If someone has supernatural powers, they can immediately transform things like mud and wood into gold. Therefore, it is said that without prolonged diligent practice, one can obtain fulfillment. All Buddha-dharmas, because this Bodhisattva is named Buddha at the time of their initial aspiration, their true merit is immeasurable. Even if the Tathāgata (title of the Buddha), in countless Asamkhya kalpas (extremely long units of time), were to separately expound it, they could not finish speaking. Therefore, the Buddha said: 'In short, this good man, this good woman, all immeasurable merits can be accomplished.' At that time, Vajrapāṇi, the Secret Lord (title of Vajrapāṇi Bodhisattva), again asked the Buddha in verse, even 'Those who do not know the emptiness of all things, they cannot know Nirvāṇa (cessation). Therefore, one should understand emptiness, which is apart from annihilation and permanence.' The above is the general meaning of the sutra spoken by the Buddha, and the Dharma gate regarding the true nature of the mind is roughly complete. At that time, Vajrapāṇi Bodhisattva, in order to enable future beings to have the means and no longer have doubts, therefore asked the Buddha in verse, requesting the World Honored One to widely expound its meaning. There are roughly nine sentences in it: 'How does the World Honored One proclaim that this mind is born of Bodhi?' That is, the Bodhi mind arises. Just like the Avataṃsaka Sutra and other scriptures, widely praising the merits of generating the Bodhi mind. Now here, directly asking about the mind's
密印。云何了知此心菩提種子發生。若已發生其性云何。第二句云。復以云何相知發菩提心者。相謂性成於內。必有相彰于外。如般若中廣明阿毗拔致相貌。今此中亦問菩提心生時有何相貌也。
經云。愿識心心勝自然智生說者。是如實嘆佛功德。請敷演前二句義。初云識心。是心自覺之智。次又言心。即是心之實相。意明境智俱妙無二無別。故重言之。自然智。即是如來常智。唯是心自證心。不從他悟。言佛既于識心人中。最為第一。必能知此菩提發生及其微相。唯愿說之也。第三句云。大動勇幾何次第心續生者。大勤勇。即是佛之異名也。嘆德而復發問。有幾心次第而得是心也。第四第五句云。心諸相與時愿佛廣開演者。問此諸心差別之相。及相續勝進。凡經幾時。而得究竟凈菩提心也。第六句云。功德聚亦然者。言是心微妙功德。亦愿世尊廣開演之。故云亦然也。第七句云。及彼行修行者。次問當以何行。云何修行。而能獲得無上悉地。亦可分為二句也。第八第九句云。心心有殊異唯大牟尼說者。謂眾生異熟識心。與瑜伽行者殊異之心。亦愿世尊分別廣說。牟尼者是寂默義。言佛身語心。皆究竟寂滅過語言地。以對二乘小寂不可為譬故。云大牟尼也。阿阇梨言。如是九句。或可分為十句從此以後迄至經終
【現代漢語翻譯】 現代漢語譯本 密印（Mudra，手印）。如何了知此心是菩提種子發生？如果已經發生，它的性質又是如何？第二句說：『又以什麼相來知曉發菩提心的人？』相是指內在的性質成就，必然有外在的相貌顯現。如同《般若經》中詳細說明了阿毗跋致（Avivartin，不退轉）的相貌。現在這裡也是問菩提心生起時有什麼樣的相貌。
經文說：『愿識心心勝自然智生說者。』這是如實地讚歎佛的功德，請詳細闡述前面兩句的含義。第一句說『識心』，是心的自覺之智。接著又說『心』，即是心的實相。意思是說境和智都微妙，沒有二致，沒有分別，所以重複說『心』。『自然智』，即是如來的常智，唯有心自己證悟心，不從其他途徑領悟。說佛在識心的人中最為第一，必定能知曉菩提心發生及其細微的相貌，唯愿佛能解說。
第三句說：『大動勇幾何次第心續生者。』『大勤勇』，即是佛的另一個名稱。讚歎佛的功德而又發問，要經過幾次心的次第才能得到這個心？
第四第五句說：『心諸相與時愿佛廣開演者。』問這些心的差別之相，以及相續勝進，總共經過多長時間，才能得到究竟清凈的菩提心？
第六句說：『功德聚亦然者。』說這個心的微妙功德，也希望世尊能廣泛地開示，所以說『亦然』。
第七句說：『及彼行修行者。』接著問應當以什麼行為，如何修行，才能獲得無上悉地（Siddhi，成就）。也可以分為兩句。
第八第九句說：『心心有殊異唯大牟尼說者。』說眾生的異熟識心，與瑜伽行者的殊異之心，也希望世尊分別廣泛地解說。牟尼（Muni）是寂默的意思，說佛的身語心，都究竟寂滅，超越了語言的境界，因為二乘的小寂不能與之相比，所以說『大牟尼』。
阿阇梨（Acharya，導師）說：像這樣的九句，或許可以分為十句，從這以後直到經文結束。
【English Translation】 English version Mudra (密印，hand gesture). How does one know that this mind is the arising of the Bodhi seed? If it has already arisen, what is its nature? The second sentence says: 'By what signs does one know a person who has generated the Bodhi mind?' A sign refers to the inner nature being accomplished; there must be an outward appearance manifesting. Just as the Prajna Sutra elaborately explains the characteristics of an Avivartin (阿毗跋致，non-regressing being). Here, too, it is asked what characteristics appear when the Bodhi mind arises.
The sutra says: 'Wishing to know the mind, the mind surpassing, the self-existent wisdom arising, the speaker.' This is truly praising the Buddha's merits and virtues. Please elaborate on the meaning of the first two sentences. The first sentence says 'knowing the mind,' which is the self-aware wisdom of the mind. Then it says 'mind' again, which is the true nature of the mind. It means that both the object and the wisdom are subtle, without duality, without difference, so the word 'mind' is repeated. 'Self-existent wisdom' is the Tathagata's (如來，Thus Come One) constant wisdom, which is only the mind self-realizing the mind, not enlightened from other sources. Saying that the Buddha is the foremost among those who know the mind, he must be able to know the arising of the Bodhi mind and its subtle characteristics. I only wish that the Buddha would explain it.
The third sentence says: 'Great vigor, how many sequential minds continuously arise?' 'Great diligence and courage' is another name for the Buddha. Praising the Buddha's merits and virtues and then asking, how many sequential minds must one go through to attain this mind?
The fourth and fifth sentences say: 'The various characteristics of the mind and the time, may the Buddha extensively explain.' Asking about the different characteristics of these minds, and the continuous advancement, how long does it take to attain the ultimate pure Bodhi mind?
The sixth sentence says: 'The accumulation of merits and virtues is also so.' Saying that the subtle merits and virtues of this mind, it is also hoped that the World-Honored One will extensively explain, so it says 'also so'.
The seventh sentence says: 'And those practices and cultivators.' Then asking what practices and how to cultivate in order to attain the supreme Siddhi (悉地，accomplishment)? It can also be divided into two sentences.
The eighth and ninth sentences say: 'The minds are different, may the Great Muni (牟尼，Sage) explain.' Saying that the Alaya consciousness (異熟識心，storehouse consciousness) of sentient beings and the different minds of Yogis (瑜伽行者，practitioners of Yoga), it is also hoped that the World-Honored One will separately and extensively explain. Muni (牟尼) means silence, saying that the Buddha's body, speech, and mind are all ultimately silent, transcending the realm of language, because the small silence of the Two Vehicles (二乘，Shravakas and Pratyekabuddhas) cannot be compared to it, so it is called 'Great Muni'.
The Acharya (阿阇梨，teacher) says: Such nine sentences, perhaps can be divided into ten sentences, from here until the end of the sutra.
。皆是如來酬九問之意。廣分別說。然佛觀當時眾會。務令得意求宗。或后問先答文無定準。次或轉生疑問以盡支流。如下文入大悲藏漫荼羅等。即是答修行句。百字果等。即是答殊異心及功德句。其餘隨有相應處。皆以類觀之。義可知也。次如來答金剛手偈中。善哉佛真子廣大心利益者。以從如來種性生。從佛身語心生故曰真子。如前大日世尊。現廣大加持境界。今秘密主。亦欲普為如是無量應度眾生。使速成大行裂大疑網。同獲三平等句無盡莊嚴故。佛嘆言善哉佛子。汝今能以廣大心。為利益無量眾生故發如是問也。次云勝上大乘句。心續生之相。諸佛大秘密。外道不能識者。略有七義故名大乘。一者以法大故。謂諸佛廣大甚深秘密之藏。毗盧遮那遍一切處大人所乘。二者發心大故。謂一向志求平等大慧。起無盡悲願。誓當普授法界眾生。三者信解大故。謂初見心明道時。具足無量功德。能遍至恒沙佛剎。以大事因緣成就眾生。四者以性大故。謂自性清凈心金剛寶藏。無有缺減一切眾生等共有之。五者依止大故。謂如是妙乘。即法界眾生大依止處。猶如百川趣海。卉木依地而生。六者以時大故。謂壽量長遠出過三時。師子奮迅秘密神通之用。未曾休息。七者以智大故。謂諸法無邊故。等虛空心自然妙慧。亦復無邊
【現代漢語翻譯】 現代漢語譯本： 這些都是如來回答九個問題的用意，廣泛地分別解說。然而佛觀察當時的集會，務必使他們領會真意，尋求宗旨。有時後面的問題先回答，文句沒有固定的準則。其次或者轉而產生疑問，以窮盡分支末流，如下文進入大悲藏漫荼羅等，就是回答修行之句；百字果等，就是回答殊異之心及功德之句。其餘隨有相應之處，都用同類的事例來觀察它，意義就可以明白了。其次如來回答金剛手菩薩的偈頌中，『善哉佛真子，廣大心利益者』，因為是從如來的種性所生，從佛的身語心所生，所以稱為真子。如前面大日世尊，顯現廣大的加持境界，現在秘密主金剛手菩薩，也想普遍地為這些無量應當被救度的眾生，使他們迅速成就大行，破裂大的疑惑之網，一同獲得三平等句的無盡莊嚴，所以佛讚歎說：『善哉佛子，你現在能夠以廣大的心，爲了利益無量眾生而發起這樣的提問啊。』其次說『勝上大乘句，心續生之相，諸佛大秘密，外道不能識』，略有七個意義，所以名為大乘。一是法大，指諸佛廣大甚深秘密之藏，毗盧遮那佛遍一切處，是大人所乘之法。二是發心大，指一向立志尋求平等大慧，發起無盡的悲願，誓願普遍地授予法界眾生。三是信解大，指初見心性，明白真道時，就具足無量功德，能夠遍至恒河沙數佛剎，以大事因緣成就眾生。四是性大，指自性清凈心，是金剛寶藏，沒有缺少，一切眾生平等共有。五是依止大，指這樣的妙乘，就是法界眾生的大依止之處，猶如百川歸海，草木依地而生。六是時大，指壽命長遠，超出過去、現在、未來三時，師子奮迅的秘密神通之用，未曾停息。七是智大，指諸法無邊，等同虛空，心自然產生的妙慧，也同樣是無邊無際的。
【English Translation】 English version: All of these are the meanings of the Tathagata answering the nine questions, extensively and separately explained. However, the Buddha observed the assembly at that time, making sure that they understood the true meaning and sought the principle. Sometimes the later questions are answered first, and the sentences do not have a fixed standard. Secondly, or turning to generate doubts, in order to exhaust the branches and streams, such as entering the Mahakaruna-garbha Mandala (大悲藏漫荼羅) (Mandala of the Great Compassion Treasury) in the following text, which is the answer to the practice sentence; the Hundred-Syllable Fruit (百字果) and so on, which is the answer to the sentence of special mind and merit. The rest, wherever there is a corresponding place, are all observed with similar examples, and the meaning can be understood. Secondly, in the Tathagata's reply to Vajrapani (金剛手) Bodhisattva's verse, 'Excellent, true son of the Buddha, one with a vast mind who benefits others,' because it is born from the Tathagata's lineage, born from the Buddha's body, speech, and mind, it is called a true son. Like the previous Vairochana (毗盧遮那) World-Honored One, manifesting a vast blessing realm, now the secret lord Vajrapani (金剛手), also wants to universally enable these immeasurable sentient beings who should be saved to quickly achieve great practice, break the great net of doubt, and together obtain the endless adornment of the three equal sentences, so the Buddha praised: 'Excellent, son of the Buddha, you are now able to ask such questions with a vast mind for the benefit of immeasurable sentient beings.' Secondly, it says 'Supreme Great Vehicle sentence, the appearance of the mind continuing to be born, the great secret of all Buddhas, which cannot be recognized by outsiders,' there are briefly seven meanings, so it is called the Great Vehicle. First, the Dharma is great, referring to the vast and profound secret treasury of all Buddhas, Vairochana Buddha pervades all places, and is the Dharma that great people ride. Second, the aspiration is great, referring to the single-minded determination to seek equal great wisdom, to generate endless vows of compassion, and to vow to universally bestow it on sentient beings in the Dharma realm. Third, the faith and understanding are great, referring to when one first sees the nature of the mind and understands the true path, one is fully endowed with immeasurable merits, and is able to reach countless Buddha lands as numerous as the sands of the Ganges, and accomplish sentient beings with great causes and conditions. Fourth, the nature is great, referring to the self-nature pure mind, which is a Vajra treasure, without lack, and equally shared by all sentient beings. Fifth, the reliance is great, referring to such a wonderful vehicle, which is the great reliance of sentient beings in the Dharma realm, just like hundreds of rivers flowing into the sea, and plants relying on the earth to grow. Sixth, the time is great, referring to the longevity, which exceeds the three times of the past, present, and future, and the secret supernatural power of the lion's swiftness has never ceased. Seventh, the wisdom is great, referring to the fact that all dharmas are boundless, equal to the void, and the wonderful wisdom naturally produced by the mind is also boundless.
。窮實相原底。譬如涵蓋相稱。以如是七因緣故。于諸大乘法門猶如醍醐淳味第一。故云最勝大乘也。乘名進趣。句名止息之處。故云大乘句也。心續生之相者。雖此心畢竟常凈。猶如虛空離一切相。而亦從因緣起。有心相生。猶如大海波浪。非是常有亦非常無。若常有者。不應風飆止息則澄然而靜。若常無者。不應風飆才起鼓怒相續。當知是心從緣起故。即是不生而生生而不生。無相之相相常無相。甚深微妙難可了知。諸佛秘密之印。不妄宣示。是故凡夫二乘兩種外道。非但不識無生滅心。亦復不識生滅心。故云諸佛大秘密外道不能識。我今悉開示一心應諦聽也。次偈云越百六十心生廣大功德。其性常堅固知彼菩提生者。是略答初問。云何即知菩提心生。今佛告言越百六十相續心。即是凈菩提心。如有人問云何知此乳中醍醐生。答言若乳酪生熟蘇。粗濁變異之相。悉已融妙無復滓穢。當知即是醍醐生也。行者最初開發金剛寶藏時。見是心性如凈虛空超諸數量。爾時離因業生。佛樹牙生。此牙生時。已遍法界。何況枝葉花果。故云生廣大功德。以過心行戲論故。不可破不可轉。猶若閻浮檀金。無能說其過惡。故云其性常堅固。若知自心有如是印。當知是菩提生也。次有一偈半。略答菩提心相貌。以世間更無有法。可以
【現代漢語翻譯】 現代漢語譯本：窮盡真實相的本源和底蘊，就像盒子和蓋子相互匹配一樣。因為這七種因緣的緣故，（菩提心）在各種大乘法門中，猶如醍醐（酥油）般純粹美味，堪稱第一。所以說它是最殊勝的大乘。『乘』的意思是前進和趨向，『句』的意思是止息之處。所以說是大乘句。關於心相續生起之相：雖然這個心畢竟是常凈的，猶如虛空般遠離一切相，但也從因緣而起，有心相生。猶如大海的波浪，不是常有，也不是常無。如果常有，就不應該風暴止息時就澄澈平靜；如果常無，就不應該風暴才起就鼓動怒吼相續不斷。應當知道這個心是從因緣而生起的，就是不生而生，生而不生。無相之相，相常無相。非常深奧微妙難以理解，是諸佛秘密的印記，不會輕易宣示。因此，凡夫、二乘（聲聞乘和緣覺乘）以及兩種外道，非但不認識無生滅的心，也不認識生滅的心。所以說『諸佛大秘密外道不能識』。我現在全部開示，一心應當仔細聽聞。接下來的偈頌說『越百六十心生廣大功德，其性常堅固知彼菩提生』，這是簡略地回答最初的問題，『如何知道菩提心生起？』現在佛陀告訴說，超越一百六十種相續心，就是清凈的菩提心。比如有人問，『如何知道這牛奶中醍醐生起？』回答說，如果牛奶的酪漿、生酥、熟酥等粗濁變異之相，都已經融化精妙，沒有殘渣污穢，就應當知道這就是醍醐生起了。修行者最初開發金剛寶藏時，見到這個心性猶如清凈虛空，超越各種數量。這時遠離因業而生，佛樹的嫩芽生起。這個嫩芽生起時，已經遍佈法界，更何況枝葉花果。所以說『生廣大功德』。因為超過了心行戲論，所以不可破，不可轉，猶如閻浮檀金（一種純金），沒有人能說出它的過失和惡處。所以說『其性常堅固』。如果知道自己的心有這樣的印記，就應當知道這是菩提生起了。接下來有一偈半，簡略地回答菩提心的相貌。因為世間再沒有其他法，可以 English version: Exhausting the origin and essence of true reality, just like a box and its lid perfectly matching. Because of these seven causes and conditions, (Bodhi-mind) is like the purest and most delicious ghee (clarified butter) in all the Mahayana Dharma teachings, truly the foremost. Therefore, it is called the most supreme Mahayana. 'Vehicle' (乘, Cheng) means advancing and progressing, 'phrase' (句, Ju) means the place of cessation. Therefore, it is called the Great Vehicle phrase. Regarding the aspect of the mind's continuous arising: although this mind is ultimately eternally pure, like the void, devoid of all forms, it also arises from causes and conditions, with mind-aspects arising. It is like the waves of the great ocean, neither constantly existing nor constantly non-existent. If it were constantly existent, it should not become clear and calm when the storm ceases; if it were constantly non-existent, it should not surge and roar continuously when the storm arises. It should be known that this mind arises from conditions, which means it is non-arising yet arising, arising yet non-arising. The aspect of no-aspect, the aspect is always without aspect. It is extremely profound and subtle, difficult to understand, the secret seal of all Buddhas, not to be revealed lightly. Therefore, ordinary beings, the two vehicles (Śrāvakayāna and Pratyekabuddhayāna), and the two kinds of external paths, not only do not recognize the mind of non-birth and non-death, but also do not recognize the mind of birth and death. Therefore, it is said, 'The great secret of all Buddhas cannot be recognized by external paths.' Now I will reveal it all, listen attentively with one mind. The following verse says, 'Transcending one hundred and sixty minds, generating vast merit, its nature is always firm and solid, know that Bodhi arises.' This is a brief answer to the initial question, 'How do we know that Bodhi-mind arises?' Now the Buddha says that transcending one hundred and sixty continuous minds is the pure Bodhi-mind. For example, if someone asks, 'How do we know that ghee arises in this milk?' The answer is, if the coarse and impure aspects of the milk's curds, raw butter, and cooked butter have all melted into subtlety, with no residue or impurities, then you should know that this is the arising of ghee. When a practitioner initially develops the Vajra Treasury, seeing that this mind-nature is like pure space, transcending all numbers, at that time, it arises apart from causal karma, and the sprout of the Buddha-tree arises. When this sprout arises, it already pervades the Dharma Realm, let alone the branches, leaves, flowers, and fruits. Therefore, it is said, 'Generating vast merit.' Because it surpasses the play of mental activity, it cannot be broken or turned, like Jāmbūnada gold (a type of pure gold), no one can speak of its faults or evils. Therefore, it is said, 'Its nature is always firm and solid.' If you know that your own mind has such a seal, then you should know that this is the arising of Bodhi. Next, there is one and a half verses, briefly answering the appearance of Bodhi-mind. Because there is no other Dharma in the world that can
【English Translation】 English version: Exhausting the origin and essence of true reality, just like a box and its lid perfectly matching. Because of these seven causes and conditions, (Bodhi-mind) is like the purest and most delicious ghee (clarified butter) in all the Mahayana Dharma teachings, truly the foremost. Therefore, it is called the most supreme Mahayana. 'Vehicle' (乘, Cheng) means advancing and progressing, 'phrase' (句, Ju) means the place of cessation. Therefore, it is called the Great Vehicle phrase. Regarding the aspect of the mind's continuous arising: although this mind is ultimately eternally pure, like the void, devoid of all forms, it also arises from causes and conditions, with mind-aspects arising. It is like the waves of the great ocean, neither constantly existing nor constantly non-existent. If it were constantly existent, it should not become clear and calm when the storm ceases; if it were constantly non-existent, it should not surge and roar continuously when the storm arises. It should be known that this mind arises from conditions, which means it is non-arising yet arising, arising yet non-arising. The aspect of no-aspect, the aspect is always without aspect. It is extremely profound and subtle, difficult to understand, the secret seal of all Buddhas, not to be revealed lightly. Therefore, ordinary beings, the two vehicles (Śrāvakayāna and Pratyekabuddhayāna), and the two kinds of external paths, not only do not recognize the mind of non-birth and non-death, but also do not recognize the mind of birth and death. Therefore, it is said, 'The great secret of all Buddhas cannot be recognized by external paths.' Now I will reveal it all, listen attentively with one mind. The following verse says, 'Transcending one hundred and sixty minds, generating vast merit, its nature is always firm and solid, know that Bodhi arises.' This is a brief answer to the initial question, 'How do we know that Bodhi-mind arises?' Now the Buddha says that transcending one hundred and sixty continuous minds is the pure Bodhi-mind. For example, if someone asks, 'How do we know that ghee arises in this milk?' The answer is, if the coarse and impure aspects of the milk's curds, raw butter, and cooked butter have all melted into subtlety, with no residue or impurities, then you should know that this is the arising of ghee. When a practitioner initially develops the Vajra Treasury, seeing that this mind-nature is like pure space, transcending all numbers, at that time, it arises apart from causal karma, and the sprout of the Buddha-tree arises. When this sprout arises, it already pervades the Dharma Realm, let alone the branches, leaves, flowers, and fruits. Therefore, it is said, 'Generating vast merit.' Because it surpasses the play of mental activity, it cannot be broken or turned, like Jāmbūnada gold (a type of pure gold), no one can speak of its faults or evils. Therefore, it is said, 'Its nature is always firm and solid.' If you know that your own mind has such a seal, then you should know that this is the arising of Bodhi. Next, there is one and a half verses, briefly answering the appearance of Bodhi-mind. Because there is no other Dharma in the world that can
表示凈菩提心相者。唯除大虛空喻少分相似。故云無量如虛空。譬如虛空。不為煙雲塵霧之所染污。其性常住離諸因緣。假使八方大風吹盡世界。亦不能令其動。自本初以來常自寂滅無相。非適今也。心相亦爾。從無始以來本自不生。以本不生故。無有一法能令染污動搖。常住不變永寂無相。故云不染污常住。諸法不能動。本來寂無相。爾時行人。為此寂光所照。無量知見自然開發。如蓮花敷。故云無量智成就。此智成就。即是毗盧遮那心佛現前。故云正等覺顯現。梵本云三藐三佛陀菩提現也。佛已略說如是心實相印。若行者與此相應。當知已具堅固信力。然此信力。本從真言門供養儀軌行法。如說修行得至凈菩提心。故云供養行修行。從是初發心也。此中供養有二種。一者外供養。二者內供養。下文當應說耳。或有說言。但觀心性無相無為。不應種種紛動行菩薩道。此說非也。如以四種不生觀礦中金性。雖覆在因在果。常自無減無增。若不以方便消融滓穢。則此不生之金無由可得。行人亦復如是。若不以三種秘密方便供養行門。消融百六十心礦石之垢。何以得此凈菩提心。龍樹阿阇梨中道正觀。正以從緣起故。無生義成。而汝謂龜毛兔角為無生。是故墮在失處。又如世人睹真金百練不移。以為妙性窮極。若五通仙人
【現代漢語翻譯】 現代漢語譯本： 表示清凈菩提心的體相，只有用廣大虛空的比喻才能勉強相似。所以說其無量無邊如同虛空。譬如虛空，不被煙雲塵霧所染污，其本性恒常不變，脫離一切因緣。縱使八方大風吹遍整個世界，也不能使它動搖。從最初以來，它就一直是寂靜無相的，並非只是現在如此。心相也是這樣，從無始以來本來就不生不滅。因為本來不生不滅的緣故，沒有任何事物能夠使它染污或動搖，它恒常不變，永遠寂靜無相。所以說『不染污，常住，諸法不能動，本來寂無相』。 這時，修行人被這種寂靜之光照耀，無量的智慧和見解自然而然地開發出來，如同蓮花盛開。所以說『無量智成就』。這種智慧的成就，就是毗盧遮那（Vairocana）心佛的顯現。所以說『正等覺顯現』，梵文原本說的是『三藐三佛陀菩提（Samyaksambuddha Bodhi）現』。佛已經簡略地說明了這種心實相印。如果修行人與此相應，應當知道他已經具備了堅固的信力。然而這種信力，本來是從真言門（mantra）的供養儀軌和修行方法中，如法修行而得到的清凈菩提心。所以說『供養行修行，從是初發心也』。這裡所說的供養有兩種，一種是外供養，一種是內供養，下文應當會說到。 或者有人說，只要觀察心性無相無為，不應該進行種種繁瑣的菩薩道修行。這種說法是不對的。比如用四種不生觀來觀察礦石中的金性，即使它存在於因位或果位，其本質也不會減少或增加。如果不使用方便法門來消融雜質污垢，那麼這種不生不滅的金子就無法得到。修行人也是這樣，如果不使用三種秘密方便的供養修行法門，來消融一百六十種心礦石的垢染，又怎麼能得到這清凈的菩提心呢？龍樹（Nagarjuna）阿阇梨（Acharya）的中道正觀，正是因為從因緣生起的緣故，無生的意義才能成立。而你卻認為烏龜的毛和兔子的角是不生的，所以就陷入了錯誤的境地。又比如世人看到真金經過百次錘鍊也不會改變，就認為這種美妙的性質已經達到了極致。如果五通仙人
【English Translation】 English version: That which represents the aspect of pure Bodhicitta (pure mind of enlightenment), only the analogy of the great void is slightly similar. Therefore, it is said to be immeasurable like the void. For example, the void is not defiled by smoke, clouds, dust, or fog. Its nature is constant and free from all causes and conditions. Even if the great winds from the eight directions blow away the entire world, they cannot make it move. From the very beginning, it has always been寂滅(jie mie) (tranquil and extinguished) and without form. It is not just now. The aspect of the mind is also like this. From beginningless time, it has inherently not been born. Because it is inherently unborn, there is no dharma (law, teaching) that can defile or shake it. It is constant, unchanging, eternally tranquil, and without form. Therefore, it is said, 'Not defiled, constant, the dharmas cannot move it, originally tranquil and without form.' At this time, the practitioner is illuminated by this light of tranquility, and immeasurable knowledge and insight naturally develop, like a lotus flower blooming. Therefore, it is said, 'Immeasurable wisdom is accomplished.' This accomplishment of wisdom is the manifestation of the mind-Buddha Vairocana (the universal Buddha). Therefore, it is said, 'Perfect Enlightenment manifests,' the Sanskrit original says 'Samyaksambuddha Bodhi (perfectly enlightened wisdom) manifests.' The Buddha has briefly explained this seal of the true aspect of the mind. If the practitioner is in accordance with this, know that they already possess firm faith. However, this faith originally comes from the mantra (sacred utterance) door's offerings, rituals, and practices. By practicing as instructed, one attains the pure Bodhicitta. Therefore, it is said, 'Offerings, practice, and cultivation, from this the initial aspiration arises.' There are two types of offerings here: external offerings and internal offerings, which will be discussed later. Or some may say, 'Just contemplate the nature of the mind as formless and non-active, and do not engage in various complicated practices of the Bodhisattva path.' This statement is incorrect. For example, using the four contemplations of non-origination to observe the nature of gold in ore, even if it is in the causal or resultant stage, its essence will not decrease or increase. If one does not use skillful means to melt away the impurities, then this unborn gold cannot be obtained. The practitioner is also like this. If one does not use the three secret skillful means of offering and practice to melt away the defilements of the one hundred and sixty mind-ore stones, how can one obtain this pure Bodhicitta? Nagarjuna (an important Buddhist philosopher) Acharya's (a teacher) Middle Way Right View is precisely because of arising from conditions, the meaning of non-origination can be established. But you consider the hair of a tortoise and the horns of a rabbit to be unborn, therefore you have fallen into a mistaken place. Furthermore, like worldly people who see true gold that does not change after being refined a hundred times, and think that this wonderful nature has reached its limit. If a five-神通仙人(shen tong xian ren) (five-abilities immortal)
。以諸藥物種種練冶。能化土石之類盡為金寶。其有服食之者。住壽長遠神變無方。當知真金性中。自有如是力用但世人無秘密方便故。不能得耳。凈菩提心亦復如是。若以大悲萬行。種種練冶。得成神變加持不思議業。故不應未得謂得。保初心為極果也。
經云。秘密主無始生死愚童凡夫。執著我名我有。分別無量我分。秘密主。若彼不觀我之自性。則我我所生者。以下答心相續義也。欲明凈心最初生起之由故。先說愚童凡夫違理之心。無始生死者。智度云。世間若眾生若法。皆無有始。經中佛言。無明覆愛所繫。往來生死始不可得。乃至菩薩。觀無始亦空。而不墮有始見中。愚童義如前說。凡夫者正譯應云異生。謂由無明故。隨業受報不得自在。墮于種種趣中。色心像類各各差別。故曰異生也。其所計我。但有語言而無實事。故云執著我名。言我有者。即是我所。如是我我所執。如十六知見等。隨事差別無量不同。故名為分。次釋虛妄分別所由。故云秘密主。若彼不觀我之自性。則我我所生也。若彼觀察諸蘊。皆悉從眾緣生。是中何者是我。我住何所。為即蘊異蘊相在耶。若能如是諦求。當得正眼。然彼不自觀察。但展轉相承。自久遠以來祖習此見。謂我在身中。能有所作及長養。成就諸根。唯此是究竟道
【現代漢語翻譯】 現代漢語譯本：用各種藥物反覆煉製，能將泥土石頭之類全部化為金銀珠寶。如果有人服用這些煉製之物，就能長壽，擁有不可思議的神通變化。應當知道真金的性質中，本身就具有這樣的力量，只是世人沒有秘密的方法，所以不能得到罷了。清凈的菩提心也是如此，如果用大悲心和萬種修行反覆錘鍊，就能成就神通變化和不可思議的加持事業。所以不應該在沒有得到的時候就認為自己已經得到，保持最初的發心才是最終的果位。
經中說：『秘密主（Vajrapani，金剛手菩薩），從無始以來的生死輪迴中，愚昧無知的凡夫執著于『我』這個名稱，認為『我』是真實存在的，並且分別出無數個『我』的部分。秘密主，如果他們不觀察『我』的自性，那麼『我』和『我所』（屬於我的事物）就會不斷產生。』以下是回答心念相續的意義。爲了闡明清凈心最初生起的原因，所以先說愚昧無知的凡夫違背真理的心念。『無始生死』，如《智度論》所說：世間的一切眾生和一切事物，都沒有開始。經中佛說：被無明（avidya，無知）覆蓋，被愛慾束縛，在生死輪迴中往來，其開始是無法找到的。乃至菩薩，觀察無始也是空性的，而不落入認為有開始的見解中。『愚童』的含義如前所述。『凡夫』正確的翻譯應該是『異生』，意思是由於無明，隨著業力接受果報，不能自在，墮落在各種不同的趣（gati，輪迴的類別）中，色身和心識的形象種類各不相同，所以叫做『異生』。他們所執著的『我』，只有語言上的名稱而沒有實際的事物，所以說『執著我名』。說『我有』，就是『我所』。像這樣對『我』和『我所』的執著，如十六知見等，隨著事情的不同而有無數的差別，所以叫做『分』。接下來解釋虛妄分別產生的原因，所以說『秘密主，如果他們不觀察『我』的自性，那麼『我』和『我所』就會產生』。如果他們觀察諸蘊（skandha，構成個體的要素），都是從各種因緣和合而生，那麼其中哪個是『我』？『我』住在哪裡？是和蘊相同還是不同？是存在於蘊之中還是之外？如果能夠這樣仔細地探求，就能得到正確的見解。然而他們不自己觀察，只是輾轉相傳，從久遠以來就習慣於這種見解，認為『我』在身體中，能夠有所作為和成長，成就各種根（indriya，感覺器官），只有這個才是究竟的道路。
【English Translation】 English version: Through various medicinal substances and repeated refining, they can transform things like earth and stones entirely into gold and jewels. If someone consumes these refined substances, they can live a long life and possess boundless miraculous transformations. It should be known that true gold inherently possesses such power, but ordinary people lack the secret methods, so they cannot obtain it. The pure Bodhi mind is also like this; if it is repeatedly tempered with great compassion and myriad practices, it can accomplish miraculous transformations and inconceivable blessings. Therefore, one should not claim to have attained something when one has not, and preserving the initial aspiration is the ultimate fruition.
The sutra says: 'Secret Lord (Vajrapani), from beginningless samsara, ignorant ordinary beings cling to the name 'I,' believing that 'I' is real, and distinguish countless divisions of 'I.' Secret Lord, if they do not observe the self-nature of 'I,' then 'I' and 'mine' (things belonging to me) will arise.' The following answers the meaning of the continuity of mind. To clarify the initial arising of the pure mind, it first speaks of the mind of ignorant ordinary beings that contradicts the truth. 'Beginningless samsara,' as the Prajnaparamita Sutra says: All beings and all things in the world have no beginning. In the sutra, the Buddha said: Covered by ignorance (avidya), bound by craving, wandering in samsara, its beginning cannot be found. Even bodhisattvas, observing beginninglessness as emptiness, do not fall into the view of having a beginning. The meaning of 'ignorant child' is as previously explained. 'Ordinary being' should be correctly translated as 'different being,' meaning that due to ignorance, they receive retribution according to karma, unable to be free, falling into various different realms (gati), with different forms and types of body and mind, so they are called 'different beings.' The 'I' they cling to has only a linguistic name but no actual substance, so it is said 'clinging to the name 'I'.' Saying 'I have' is 'mine.' Like this clinging to 'I' and 'mine,' such as the sixteen views, etc., with countless differences according to the matter, so it is called 'divisions.' Next, it explains the cause of false discrimination, so it says 'Secret Lord, if they do not observe the self-nature of 'I,' then 'I' and 'mine' will arise.' If they observe the skandhas (elements constituting the individual), all arise from the combination of various causes and conditions, then which of them is 'I'? Where does 'I' reside? Is it the same as or different from the skandhas? Does it exist within or outside the skandhas? If one can seek diligently in this way, one will obtain the correct view. However, they do not observe themselves, but transmit it from one to another, and have been accustomed to this view since ancient times, believing that 'I' is in the body, able to act and grow, accomplishing various faculties (indriya), and only this is the ultimate path.
。余皆妄語。以是故名為愚童也。經云復計有時者。謂計一切天地好醜。皆以時為因。如彼偈言。時來眾生熟。時至則催捉。時能覺悟於人。是故時為因。更有人言。雖一切人物非時所作。然時是不變因。是實有法。細故不可見。以花實等果故。可知有時。何以故。見果知有因故。此時法不壞故常。亦以不觀時自性故。而生如是妄計也。
經云。地等變化者。謂地水火風虛空。各各有執為真實者。或言地為萬物之因。以一切眾生萬物。依地得生故。以不觀地之自性。但從眾緣和合有故。而生是見。以為供養地者。當得解脫次有計。水能生萬物。火風亦爾。或計萬物從空而生。謂空是真解脫因。宜應供養承事。皆應廣說。
經云。瑜伽我者。謂學定者。計此內心相應之理。以為真我。常住不動真性湛然。唯此是究竟道離於因果。不觀心自性故。如是見生以為真我。但住此理即名解脫也。
經云。建立凈不建立無凈者。是中有二種計。前句謂有建立一切法者。依此修行謂之為凈。次句謂此建立非究竟法。若無建立所謂無為。乃名真我。亦離前句所修之凈。故云無凈也。由不觀我之自性。有如是見生。廣說如上。
經云。若自在天。若流出及時者。謂一類外道計。自在天是常。是自在者能生萬物。
【現代漢語翻譯】 現代漢語譯本：其餘都是虛妄之語。因此被稱為愚童。經文說『復計有時者』，是指計度一切天地的好壞美醜，都以時間為原因。就像那首偈頌所說：『時來眾生熟，時至則催捉，時能覺悟於人，是故時為因。』還有人說，雖然一切人物不是時間所造，但時間是不變的因，是真實存在的法，因為它非常細微所以不可見。通過花和果實等結果，可以知道時間的存在。為什麼呢？因為見到結果就知道有原因。這個時間之法不會壞滅，所以是常。也是因為不觀察時間的自性，而產生這樣的虛妄計度。
經文說『地等變化者』，是指地、水、火、風、虛空，各自有人執著它們為真實。或者說地是萬物的原因，因為一切眾生萬物，依靠地才能生長。因為不觀察地的自性，只是從各種因緣和合而有，而產生這種見解。認為供養地，就能得到解脫。其次有人計度，水能生萬物，火和風也是這樣。或者計度萬物從空中產生，認為空是真正解脫的原因，應該供養和侍奉它。這些都應該廣泛地解說。
經文說『瑜伽我者』，是指學習禪定的人，計度這種內心相應的道理，認為是真我（Atman）。常住不動，真性湛然，只有這個才是究竟之道，脫離了因果。因為不觀察心的自性，而產生這樣的見解，認為是真我。只要安住于這個道理，就叫做解脫。
經文說『建立凈不建立無凈者』，這裡面有兩種計度。前一句說，有人認為建立一切法，依照這個修行就叫做清凈。后一句說，這種建立不是究竟之法，如果沒有建立，所謂的無為，才叫做真我（Atman）。也脫離了前一句所修的清凈，所以說無凈。由於不觀察我的自性，產生這樣的見解。詳細的解說如上文。
經文說『若自在天（Ishvara），若流出及時者』，是指一類外道計度，自在天（Ishvara）是常，是自在者，能夠產生萬物。
【English Translation】 English version: All the rest are false words. Therefore, they are called 'ignorant children'. The sutra says, 'Again, those who calculate time', referring to calculating all the good and bad, beautiful and ugly aspects of heaven and earth, attributing them to time as the cause. It's like the verse that says: 'When the time comes, sentient beings ripen; when the moment arrives, they are seized; time can awaken people; therefore, time is the cause.' Others say that although all things and people are not created by time, time is an unchanging cause, a truly existing dharma, which is invisible because it is very subtle. The existence of time can be known through fruits such as flowers and fruits. Why? Because seeing the result knows there is a cause. This dharma of time does not perish, so it is constant. It is also because they do not observe the self-nature of time that such false calculations arise.
The sutra says, 'Those who consider earth and other elements as transformations', referring to earth, water, fire, wind, and space, each of which some people cling to as real. Some say that earth is the cause of all things, because all sentient beings and things rely on earth to grow. Because they do not observe the self-nature of earth, but only see it as arising from the combination of various conditions, they develop this view. They believe that offering to earth will lead to liberation. Others calculate that water can produce all things, and so can fire and wind. Or they calculate that all things arise from space, believing that space is the true cause of liberation and should be offered to and served. These should all be explained extensively.
The sutra says, 'Those who practice Yoga and believe in the self (Atman)', referring to those who study meditation and consider this principle of inner correspondence to be the true self (Atman). It is constant and unmoving, its true nature is clear and serene, and only this is the ultimate path, free from cause and effect. Because they do not observe the self-nature of the mind, they develop this view, believing it to be the true self. Simply abiding in this principle is called liberation.
The sutra says, 'Establishing purity and not establishing non-purity', there are two kinds of calculations here. The first statement says that some people believe that establishing all dharmas and practicing according to this is called purity. The second statement says that this establishment is not the ultimate dharma, and if there is no establishment, the so-called non-action is called the true self (Atman). It is also free from the purity cultivated in the previous statement, so it is called non-purity. Because they do not observe the self-nature of the self, such views arise. The detailed explanation is as above.
The sutra says, 'If Ishvara (自在天), or the emanation and the time', referring to a type of non-Buddhist who calculates that Ishvara (自在天) is constant, is self-existent, and can produce all things.
如十二門中難云。若眾生是自在子者。唯應以樂遮苦。不應與苦亦應但供養自在。則滅苦得樂。而實不爾。但自行苦樂因緣。而自受報。非自在天作。又若自在作眾生者。誰復作此自在。若自在自作。則不然。如物不自作。若更有作者。則不名自在。如彼論廣說也。計流出者。與建立大同。建立如從心出一切法。此中流出。如從手功出一切法。譬如陶師子埏填無間。生種種差別形相。次云時者。與前時外道宗計少異。皆自在天種類也。
大毗盧遮那成佛經疏卷第一 大正藏第 39 冊 No. 1796 大毗盧遮那成佛經疏
大毗盧遮那成佛經疏卷第二
沙門一行阿阇梨記
入真言門住心品第一之餘
經云。尊貴者。此是那羅延天。外道計此天湛然常住不動。而有輔相造成萬物。譬如人主無為而治。有司受命行之。以能造之主更無所尊貴者。故云尊貴。又此宗計。尊貴者。遍一切地水火風空處。昔有論師欲伏彼宗計故。往詣天祠。于彼天像身上。坐而飲食。西方以飲食之殘為極不凈。皆共忿怒。論師云如所宗。豈非遍一切處地水火風空界相。答言如是。論師言彼即地水火風。我亦如是。以之相入。何所不可而忿怒耶。彼眾默然。不能加報。亦由不觀我之自性故。生如是妄計也。
【現代漢語翻譯】 現代漢語譯本： 如《十二門論》中難破之說：如果眾生是自在天（Maheśvara，印度教主神之一，被認為是宇宙的創造者和統治者）的兒子，那麼就應該只用快樂來遮蔽痛苦，不應該給予痛苦。也應該只供養自在天，這樣就能滅除痛苦得到快樂。但事實並非如此，眾生只是自行苦樂的因緣，然後自己承受果報，不是自在天所為。又如果自在天創造眾生，那麼誰又創造了這個自在天？如果自在天自己創造自己，那是不可能的，就像事物不能自己創造自己一樣。如果還有其他的創造者，那就不叫自在天了。這些道理在那部論中已經詳細說明了。認為萬物從自在天『流出』的觀點，與『建立』的觀點大同小異。『建立』就像一切法從心中產生一樣，而『流出』就像一切法從手的功用中產生一樣。譬如陶工不停地用泥土塑造，產生各種不同的形狀。接下來提到的『時』，與之前的時外道宗的觀點略有不同，但都屬於自在天的範疇。 現代漢語譯本： 《大毗盧遮那成佛經疏》卷第一 《大正藏》第39冊 No. 1796 《大毗盧遮那成佛經疏》 現代漢語譯本： 《大毗盧遮那成佛經疏》卷第二 沙門一行阿阇梨記 入真言門住心品第一之餘 現代漢語譯本： 經中說：『尊貴者，這是那羅延天（Nārāyaṇa，毗濕奴的化身之一）。』外道認為這位天神湛然常住，不動不搖，而有輔佐之神創造萬物。譬如人間君主無為而治，有司接受命令執行。因為能創造萬物的主宰，再沒有比他更尊貴的了，所以稱為『尊貴』。而且這個宗派認為，這位『尊貴者』遍佈一切地、水、火、風、空之處。過去有一位論師爲了駁倒他們的宗派，前往天祠，在那羅延天的神像身上坐著飲食。在西方，把吃剩的食物看作極不乾淨的東西，所以眾人都很憤怒。論師說：『按照你們的宗義，這位天神豈不是遍佈一切地、水、火、風、空界？』他們回答說：『是的。』論師說：『那麼他就是地、水、火、風，我也是地、水、火、風，我們互相融合，有什麼不可以的，為什麼要憤怒呢？』他們都沉默不語，無法反駁。這也是因為他們不觀察『我』的自性，所以才產生這樣的虛妄計較。
【English Translation】 English version: As it is difficult to refute in the Dvādaśanikāyaśāstra (Twelve Gate Treatise): If sentient beings are the sons of Maheśvara (a major deity in Hinduism, considered the creator and ruler of the universe), then they should only use happiness to cover suffering, and suffering should not be given to them. Only Maheśvara should be worshiped, so that suffering can be extinguished and happiness obtained. But this is not the case. Sentient beings merely create the causes and conditions for their own suffering and happiness, and then bear the consequences themselves, not by the doing of Maheśvara. Furthermore, if Maheśvara creates sentient beings, then who creates Maheśvara? If Maheśvara creates himself, then that is impossible, just as a thing cannot create itself. If there is another creator, then he is not called Maheśvara. These principles have been explained in detail in that treatise. The view that all things 'emanate' from Maheśvara is largely the same as the view of 'establishment'. 'Establishment' is like all dharmas arising from the mind, while 'emanation' is like all dharmas arising from the function of the hand. For example, a potter continuously molds clay, producing various different shapes. The 'time' mentioned next is slightly different from the views of the Tirthikas (non-Buddhist schools) of the past, but they all belong to the category of Maheśvara. English version: Mahāvairocana-sūtra Commentary, Volume 1 T. 39, No. 1796, Mahāvairocana-sūtra Commentary English version: Mahāvairocana-sūtra Commentary, Volume 2 Recorded by Śramaṇa (Buddhist monk) Yixing Ācārya Remaining part of Chapter 1, Entering the Maṇḍala and Abiding in the Mind English version: The sutra says: 'The Venerable One, this is Nārāyaṇa (an avatar of Vishnu).' The Tirthikas believe that this deity is serene, permanent, and unmoving, and that there are assistant deities who create all things. It is like a human ruler who governs without action, and officials receive orders to carry them out. Because the master who can create all things is no more venerable than him, he is called 'Venerable'. Moreover, this sect believes that this 'Venerable One' pervades all places of earth, water, fire, wind, and space. In the past, a commentator, in order to refute their sect, went to the temple of the deity and sat on the statue of Nārāyaṇa while eating and drinking. In the West, leftover food is regarded as extremely unclean, so everyone was angry. The commentator said: 'According to your doctrine, is this deity not pervading all realms of earth, water, fire, wind, and space?' They replied: 'Yes.' The commentator said: 'Then he is earth, water, fire, and wind, and I am also earth, water, fire, and wind. We are integrated with each other, so what is unacceptable about it, and why are you angry?' They were all silent and unable to retort. This is also because they do not observe the self-nature of 'I', so they give rise to such false calculations.
經云。自然者。謂一類外道計。一切法皆自然而有。無造作之者。如蓮花生而色鮮潔。誰之所染。棘刺利端。誰之所削成。故知諸法皆自爾也。有師難云。今目睹世人造作舟船室宅之類。皆從眾緣而有。非自然成。云何自爾耶。若謂雖有而未明瞭。故須人功發之。是亦不然。既須人功發之。即是從緣。非自然有也。
經云。內我者。有計。身中離心之外。別有我性。能運動此身作諸事業。難者云。若如是者。我即無常。何以故。若法是因。及從因生。皆無常故。若我無常。則罪福果報皆悉斷滅。如是等種種論義。至挍量中廣明。
經云。人量者。謂計神我之量等於人身。身小亦小身大亦大。智度云。有計。神大小隨人身。死壞時神亦前出。即與此同。然彼宗。以我為常住自在之法。今既隨身大小。即是無常。故知不然也。
經云。遍嚴者。謂計此神我能造諸法。然世間尊勝遍嚴之事。是我所為。與自在天計小異。如論中破自在。云自在天何故。不盡作樂人盡作苦人。而有苦者樂者。當知從愛憎生。故不自在。今遍嚴者。既能造諸福樂。而不能以樂遮苦。何名遍常自在耶。
經云。若壽者。謂有外道計。一切法乃至四大草木等。皆有壽命也。如草木伐已續生。當知有命。又彼夜則卷合
【現代漢語翻譯】 現代漢語譯本：
經中說，『自然』是指一類外道的主張，他們認為一切事物都是自然而有的，沒有創造者。比如蓮花自然生長，顏色鮮艷潔凈，是誰染成的呢？荊棘的刺尖銳鋒利，是誰削成的呢？因此可知一切事物都是自然而然的。有人反駁說，現在親眼看到世人建造船隻房屋等，都是由各種因緣和合而成，不是自然形成的。如果說雖然存在，但還不明顯，所以需要人的力量來啓發它，這也是不對的。既然需要人的力量來啓發它，那就是從因緣而生，不是自然而有的。 經中說，『內我』是指有人主張，身體中除了心之外，另有一個『我』的本性，能夠運動這個身體，做各種事情。有人反駁說，如果這樣，那麼『我』就是無常的。為什麼呢？因為凡是因，以及從因所生的事物，都是無常的。如果『我』是無常的，那麼善惡的果報都會斷滅。像這些種種論義，在《較量論》中有詳細說明。 經中說，『人量』是指主張神我的大小和人的身體一樣，身體小，神我也小，身體大，神我也大。《智度論》中說，有人主張神的大小隨著人的身體而變化，死亡時神也先出來，這和『人量』的說法相同。然而他們的宗義，認為『我』是常住自在的。現在既然隨著身體的大小而變化，那就是無常的，所以可知這種說法是不對的。 經中說，『遍嚴』是指主張這個神我能夠創造一切事物。然而世間尊貴殊勝、普遍莊嚴的事情，都是『我』所為。這和自在天的主張略有不同。如同論中破斥自在天，說自在天為什麼不全部創造快樂的人，全部創造痛苦的人，而有痛苦的人和快樂的人呢？應當知道這是從愛憎產生的，所以不是自在的。現在『遍嚴』既然能夠創造各種福樂，而不能用快樂來遮蔽痛苦，怎麼能稱為普遍、常住、自在呢？ 經中說，『若壽者』是指有外道主張，一切事物乃至四大（地、水、火、風）草木等，都有壽命。比如草木被砍伐后還能繼續生長，應當知道它們有生命。而且草木在夜晚會捲曲閉合。
【English Translation】 English version:
The sutra says, 'Natural' refers to a type of heretical view that all phenomena arise naturally, without a creator. For example, the lotus flower grows naturally with fresh and pure colors; who dyed it? The thorns of the brambles are sharp and pointed; who sharpened them? Therefore, it is known that all phenomena are naturally so. A teacher refutes, 'Now we see people building boats and houses, which all arise from various causes and conditions, not naturally. How can you say they are naturally so? If you say they exist but are not yet manifest, so human effort is needed to reveal them, that is also not right. Since human effort is needed to reveal them, then they arise from causes and conditions, not naturally.' The sutra says, 'Inner Self' refers to the view that within the body, apart from the mind, there is another nature of 'self' that can move this body and perform various actions. Someone refutes, 'If that is the case, then the 'self' is impermanent. Why? Because all that is a cause and arises from a cause is impermanent. If the 'self' is impermanent, then the rewards of good and bad deeds will all be cut off.' These various arguments are explained in detail in the 'Comparison Treatise'. The sutra says, 'Human Measure' refers to the view that the size of the spirit-self is equal to the human body; if the body is small, the spirit-self is also small; if the body is large, the spirit-self is also large. The Mahaprajnaparamita Shastra says that some believe the size of the spirit changes with the human body, and at the time of death, the spirit comes out first, which is the same as this view. However, their doctrine considers the 'self' to be permanent and self-existent. Now, since it changes with the size of the body, it is impermanent, so it is known that this view is not right. The sutra says, 'All-Encompassing Adornment' refers to the view that this spirit-self can create all phenomena. However, the noble, supreme, and universally adorned things in the world are all done by 'me'. This is slightly different from the view of Ishvara (自在天). As the treatise refutes Ishvara, saying, 'Why does Ishvara not create all people to be happy and all people to be suffering, but there are both suffering and happy people? It should be known that this arises from love and hatred, so it is not self-existent.' Now, since 'All-Encompassing Adornment' can create various blessings and happiness, but cannot use happiness to cover suffering, how can it be called universal, permanent, and self-existent? The sutra says, 'If a Living Being' refers to the heretical view that all phenomena, even the four great elements (地、水、火、風 - earth, water, fire, wind), grass, and trees, have life. For example, grass and trees continue to grow after being cut down, so it should be known that they have life. Also, they curl up and close at night.
。當知亦有情識。以睡眠故。難者云。若見斬茢還生。以為有命。則人斷一支不復增長。豈無命耶。如合昏木有睡眠。則水流晝夜不息。豈是常覺。皆由不觀我之自性故。生種種妄見也。
經云。補特伽羅。謂彼宗計有數取趣者。皆是一我。但隨事異名耳。若有從今世趣於後世。是則識神為常。識神若常。云何有死生。死名此處滅。生名彼處出。故不得言神常。若無常。則無有我。如佛法中犢子道人。及說一切有者。此兩部。計有三世法。若定有過去未來現在。則同有數取趣者。失佛三種法印。西方諸菩薩。作種種量破彼宗計也。
經云。若識者。謂有一類執。此識遍一切處。乃至地水火風虛空界。識皆遍滿其中。此亦不然。若識神遍常。應獨能見聞覺知。而今要由根塵和合。方有識生。則汝識神為無所用。又若識神遍五道中。云何復有死生耶。故知不爾也。經云阿賴耶者。是執持含藏義。亦是室義。此宗說。有阿賴耶能持此身。有所造作含藏萬像。攝之則無所有。舒之則滿世間。不同佛法中第八識義也。然世尊密意。說如來藏為阿賴耶。若佛法中人。不觀自心實相。分別執著。亦同我見也。
經云。知者見者。謂有外道計。身中有知者。見者能知苦樂等事。復有計。能見者。即是真我。智度云。
【現代漢語翻譯】 現代漢語譯本：應當知道也有情識，因為睡眠的緣故（難以察覺）。難者說：如果看到斬斷的茢草還能復生，就認為它有生命，那麼人斷了一支肢體不能再長，難道就沒有生命嗎？如同合昏樹有睡眠，那麼水流日夜不停息，難道是常覺醒的嗎？這些都是由於不觀察我的自性，才產生種種虛妄的見解啊。
經中說：『補特伽羅』（補特伽羅，意為『人』或『個體』）。是指那些宗派計度有『數取趣者』（數取趣者，意為『不斷輪迴的眾生』），都認為是一個『我』，只是隨著事情不同而有不同的名稱罷了。如果有一個從今世到後世的，那麼這個識神就是常恒的。如果識神是常恒的，怎麼會有死生呢？死，名為在此處滅；生，名為在彼處出現。所以不能說神是常恒的。如果不是常恒的，那就沒有『我』了。如同佛法中的犢子道人，以及說一切有部，這兩部都計度有三世法。如果一定有過去、未來、現在，那就等同於有『數取趣者』，喪失了佛的三種法印。西方的諸位菩薩，用種種的量（論證）來破斥他們的宗派計度。
經中說：『若識者』，是指有一類人執著認為，這個識遍佈一切處，乃至地、水、火、風、虛空界，識都遍滿其中。這也是不對的。如果識神是普遍常恒的，應該獨自就能見聞覺知，而現在卻要由根、塵和合，才有識產生，那麼你的識神就毫無用處了。又如果識神遍佈五道之中，怎麼還會有死生呢？所以知道不是這樣的。經中說『阿賴耶』（阿賴耶，意為『藏識』），是執持含藏的意思，也是室（房間）的意思。這個宗派說，有阿賴耶能執持這個身體，有所造作，含藏萬象，收攝起來就什麼都沒有，舒展開來就充滿世間。這不同於佛法中的第八識的意義。然而世尊的密意，是說如來藏為阿賴耶。如果佛法中的人，不觀察自心實相，分別執著，也等同於我見。
經中說：『知者見者』，是指有外道計度，身體中有知者、見者，能知苦樂等事。又有人計度，能見者就是真我。《智度論》說：
【English Translation】 English version: It should be known that there are also sentient minds, which are difficult to perceive because of sleep. The objector says: If seeing a severed 茢 (xié, a type of grass) regrow is taken as evidence of life, then why is it that when a person loses a limb, it does not grow back? Does that mean they have no life? Just as the 合昏木 (héhūn mù, Albizia julibrissin, a type of tree) has sleep, so too does water flow day and night without ceasing. Is it constantly awake? All of these arise from not observing the self-nature of 'I', thus giving rise to all sorts of false views.
The sutra says: '補特伽羅 (Pudgala, meaning 'person' or 'individual')' refers to those schools that calculate that the '數取趣者 (Samkhya-gati-pudgala, meaning 'beings who repeatedly transmigrate')' are all one 'self', but merely have different names depending on the situation. If there is one who goes from this life to the next, then this consciousness-spirit is permanent. If the consciousness-spirit is permanent, how can there be death and birth? 'Death' is named as ceasing here; 'birth' is named as appearing there. Therefore, it cannot be said that the spirit is permanent. If it is not permanent, then there is no 'self'. Like the 犢子道人 (Vatsiputriya) in Buddhism, and the 說一切有部 (Sarvastivada), these two schools calculate that there are three periods of time. If there are definitely past, future, and present, then it is the same as having '數取趣者 (Samkhya-gati-pudgala)', losing the three Dharma seals of the Buddha. The 菩薩 (Bodhisattvas) of the West use various 量 (pramana, valid cognitions) to refute their school's calculations.
The sutra says: '若識者 (If there is consciousness)' refers to a type of person who clings to the view that this consciousness pervades all places, even the realms of earth, water, fire, wind, and space, consciousness is fully present within them. This is also not correct. If the consciousness-spirit is universally permanent, it should be able to see, hear, and know independently. But now, the arising of consciousness requires the combination of the 根 (roots, sense organs) and 塵 (dust, sense objects), then your consciousness-spirit is useless. Also, if the consciousness-spirit pervades the five paths, how can there still be death and birth? Therefore, it is known that this is not the case. The sutra says '阿賴耶 (Alaya, meaning 'storehouse consciousness')' is the meaning of holding and containing, and also the meaning of a room. This school says that there is 阿賴耶 (Alaya) that can hold this body, create things, and contain all phenomena. When contracted, there is nothing; when expanded, it fills the world. This is different from the meaning of the eighth consciousness in Buddhism. However, the secret intention of the 世尊 (World Honored One, Buddha) is to say that the 如來藏 (Tathagatagarbha, Buddha-nature) is 阿賴耶 (Alaya). If people in Buddhism do not observe the true nature of their own minds, and cling to discriminations, it is the same as the view of self.
The sutra says: '知者見者 (Knower and seer)' refers to externalists who calculate that there are knowers and seers in the body who can know things like suffering and pleasure. Others calculate that the one who can see is the true self. The 智度論 (Mahaprajnaparamita Shastra) says:
目睹色名為見者。五識知名為知者。皆是我計。隨事異名也。難者云。汝言能見是我。而彼能聞能觸知者。為是我不。若皆是者。六根境界互不相知。一不可作六。六不可作一。若有非我者。是亦同疑。故知根塵和合有所知見。無別我也。
經云。能執所執。謂有外道言。身中離識心。別有能執者。即是真我。能運動身口意。作諸事業。或有說言。能執者但是識心。其所執境界。乃名真我。此我遍一切處。然內外身受心法性。皆從緣生。無有自性。是中所執能執。執尚不可得。何況我耶。亦由不觀我之自性故。作是說也。
經云。內知外知者。亦是知者別名。分為二計。有計內知為我。謂身中別有內證者。即是真我。或以外知為我。謂能知外塵境界者。即是真我也。
經云。社坦梵者。謂與知者外道宗計大同。但部黨別異故。特出之耳。
經云。若摩奴阇者。智度翻為人。即是人執也。具譯當言人生。此是自在天外道部類。計人即從人生。故以為名。唐三藏云意生。非也。末那是意。今云末奴。聲轉義別。誤耳。
經云。摩納婆者。是毗紐天外道部類。正翻應言勝我。言我于身心中。最為勝妙也。彼常於心中。觀我可一寸許。智度亦云。有計。神在心中。微細如芥子。清凈名為凈色。
【現代漢語翻譯】 現代漢語譯本 『目睹色名為見者』，『五識知名為知者』，這些都是我（ātman）的計度，只是隨著所面對的事物不同而有不同的名稱罷了。有人質疑說：『你說能見的是我，那麼能聞、能觸、能知覺的，是不是也是我呢？如果都是我，那麼六根（眼、耳、鼻、舌、身、意）的境界就不能互相瞭解，一個「我」不能變成六個，六個也不能變成一個。如果其中有不是我的，那也會有同樣的疑問。』所以說，根（indriya）、塵（viṣaya）和合才能產生知見，沒有另外一個「我」。
經中說：『能執、所執』，這是指有些外道認為，在身體中，除了識心（vijñāna）之外，還有一個能執持的主體，那就是真我（ātman），它能運動身、口、意，做出各種事業。或者有人說，能執持的只是識心，而所執持的境界，才叫做真我。這個「我」遍佈一切處。然而，無論是內在的身體、感受、心，還是外在的法性，都是從因緣（hetupratyaya）而生，沒有自性（svabhāva）。在這種情況下，所執持的和能執持的都不可得，更何況是「我」呢？這也是因為不觀察「我」的自性，才會這樣說。
經中說：『內知、外知』，這也是知者的不同名稱，分為兩種計度。有人認為內知是「我」，認為在身體中有一個能內在證知的，那就是真我。或者認為外知是「我」，認為能知覺外在塵境的就是真我。
經中說：『社坦梵』，這和知者的外道宗派的計度大同小異，只是因為部派不同，所以特別提出來而已。
經中說：『若摩奴阇』，在《智度論》（Mahāprajñāpāramitopadeśa）中翻譯為『人』，也就是人執。完整翻譯應當說是『人生』。這是自在天（Īśvara）外道部類，認為人就是從人生出來的，所以以此為名。唐三藏（玄奘）翻譯為『意生』，是不對的。『末那』（manas）是意，現在說『末奴』（manu），聲音轉變，意義就不同了，是錯誤的。
經中說：『摩納婆』，是毗紐天（Viṣṇu）外道部類。正確的翻譯應該是『勝我』，意思是說『我』在身心中，最為殊勝美妙。他們常常在心中觀察『我』，大約有一寸左右。在《智度論》中也說，有人認為神在心中，微細如芥子，清凈名為凈色。
【English Translation】 English version 'Seeing form is called the seer (darśaka)'. 'Knowing through the five consciousnesses is called the knower (jñātṛ)'. These are all my (ātman) calculations, merely different names depending on the matter at hand. An objector says: 'You say that the one who sees is the 'I'. Then, is the one who hears, touches, and knows also the 'I'? If all are the 'I', then the realms of the six senses (eye, ear, nose, tongue, body, mind) cannot understand each other; one 'I' cannot become six, and six cannot become one. If there is something that is not the 'I', then there will be the same doubt.' Therefore, it is known that the combination of the root (indriya) and the object (viṣaya) produces knowledge and perception; there is no separate 'I'.
The sutra says: 'The grasper and the grasped'. This refers to some non-Buddhist schools (tīrthika) who believe that in the body, apart from the consciousness (vijñāna), there is a grasping entity, which is the true self (ātman), capable of moving the body, speech, and mind, and performing various actions. Or some say that the grasper is only the consciousness, and the grasped realm is called the true self. This 'I' pervades all places. However, whether it is the internal body, feelings, mind, or the external nature of phenomena (dharma), all arise from conditions (hetupratyaya) and have no inherent existence (svabhāva). In this case, both the grasped and the grasper are unattainable, let alone the 'I'? This is also because they do not observe the self-nature of the 'I', and thus make such statements.
The sutra says: 'Internal knowledge and external knowledge'. These are also different names for the knower, divided into two calculations. Some consider internal knowledge to be the 'I', believing that there is an internal witness in the body, which is the true self. Or they consider external knowledge to be the 'I', believing that the one who knows the external realm of objects is the true self.
The sutra says: 'Śaṭān Brahmā'. This is very similar to the calculations of the non-Buddhist schools regarding the knower, but it is mentioned separately only because of the difference in sects.
The sutra says: 'Yadi Manuṣya'. In the Mahāprajñāpāramitopadeśa (智度論), it is translated as 'person', which is the attachment to the idea of a person. The full translation should be 'birth from a person'. This belongs to the sect of Īśvara (自在天) non-Buddhists, who believe that people are born from people, hence the name. The Tang Dynasty Tripiṭaka Master (Xuanzang) translated it as 'born from thought', which is incorrect. 'Manas' (末那) means thought, but now 'Manu' (末奴) is used, the sound changes, and the meaning is different; it is a mistake.
The sutra says: 'Māṇava'. This belongs to the sect of Viṣṇu (毗紐天) non-Buddhists. The correct translation should be 'superior self', meaning that the 'I' is the most superior and wonderful in the body and mind. They often observe the 'I' in their hearts, about an inch in size. In the Mahāprajñāpāramitopadeśa it is also said that some believe that the spirit is in the heart, as small as a mustard seed, pure and called pure color.
或如豆麥。乃至一寸。初受身時。最在前受。譬如像骨。及其成身。如像已莊。唐三藏翻為儒童。非也。儒童。梵云摩拏婆。此云納。義別。誤耳(此二名是菩提阇梨解)。
經云。常定生者。彼外道計。我是常住不可破壞。自然常生無有更生。故以為名也。
經云。聲非聲者。聲即是聲論外道。若聲顯者計。聲體本有。待緣顯之。體性常住。若聲生者計。聲本生。待緣生之。生已常住。彼中復自分異計。如余處廣釋。非聲者。與前計有異。彼計聲是遍常。此宗悉撥為無。墮在無善惡法。亦無聲字處。以此為實也。
經云。秘密主。如是等我分。自昔以來。分別相應。希求順理解脫有。經中略與三十事。若隨類差別。則有無量無邊。如人坐得四禪。即計此法為真實常理。或生是念。我是得禪者。如是等皆是我分相應。例可知也。皆由不觀我實相故。但從久遠以來相承。祖習此見。各各自謂有大師薄伽梵。一切知見者。以善修瑜伽故。現覺此法。而為世間說之。唯此是究竟道。更無餘道。如劫初時。獨有一天。先生梵界。而作是念。若更有眾生。來與我共住。豈不善哉。時有上界天。命終來生此中。先生者即謂之言。由我念力故。汝得生此。汝即我所生也。然彼亦作是念。是尊能生我等。便相隨順。
【現代漢語翻譯】 現代漢語譯本 或如豆麥（像豆子和小麥一樣）。乃至一寸（甚至只有一寸長）。初受身時（最初獲得身體的時候）。最在前受（最先接受）。譬如像骨（就像大象的骨骼）。及其成身（等到它長成身體）。如像已莊（就像大象已經長大）。唐三藏（指唐朝的玄奘法師）翻譯為儒童（學者）。非也（這是不對的）。儒童（學者）。梵云摩拏婆（梵語為Manava）。此云納（這裡翻譯為納）。義別（意義不同）。誤耳（這是個錯誤）。（此二名是菩提阇梨解）（這兩個名稱是菩提阇梨的解釋）。
經云（經書中說）。常定生者（常定生）。彼外道計（那些外道認為）。我是常住不可破壞（我是永恒不變、不可摧毀的）。自然常生無有更生（自然永生，不會再次出生）。故以為名也（因此以此為名）。
經云（經書中說）。聲非聲者（聲和非聲）。聲即是聲論外道（聲就是聲論外道）。若聲顯者計（如果聲顯論者認為）。聲體本有（聲音的本體本來就存在）。待緣顯之（等待因緣來顯現它）。體性常住（本體的性質是永恒的）。若聲生者計（如果聲生論者認為）。聲本生（聲音本來是產生的）。待緣生之（等待因緣來產生它）。生已常住（產生后就永恒存在）。彼中復自分異計（他們之中又各自有不同的見解）。如余處廣釋（就像在其他地方廣泛解釋的那樣）。非聲者（非聲論者）。與前計有異（與前面的觀點不同）。彼計聲是遍常（他們認為聲音是普遍永恒的）。此宗悉撥為無（這個宗派完全否定它）。墮在無善惡法（墮落在沒有善惡法的境地）。亦無聲字處（也沒有聲音文字的地方）。以此為實也（以此為真實）。
經云（經書中說）。秘密主（秘密主）。如是等我分（像這樣等等都是我的部分）。自昔以來（從很久以前開始）。分別相應（分別相應）。希求順理解脫有（希望順應理解而獲得解脫）。經中略與三十事（經中簡略地列舉了三十件事）。若隨類差別（如果按照類別來區分）。則有無量無邊（就會有無量無邊）。如人坐得四禪（比如有人通過禪坐獲得了四禪）。即計此法為真實常理（就認為這種法是真實永恒的道理）。或生是念（或者產生這樣的念頭）。我是得禪者（我是獲得禪定的人）。如是等皆是我分相應（像這樣等等都是我的部分相應）。例可知也（可以以此類推）。皆由不觀我實相故（都是因為沒有觀察我的真實相）。但從久遠以來相承（只是從很久以前就互相傳承）。祖習此見（祖輩相傳這種見解）。各各自謂有大師薄伽梵（各自都認為有大師薄伽梵）。一切知見者（一切知見者）。以善修瑜伽故（因為善於修行瑜伽）。現覺此法（現在覺悟了這種法）。而為世間說之（而為世間宣說它）。唯此是究竟道（只有這個是究竟的道路）。更無餘道（沒有其他的道路）。如劫初時（比如在劫初的時候）。獨有一天（只有一天）。先生梵界（首先出生在梵天）。而作是念（並且這樣想）。若更有眾生（如果還有眾生）。來與我共住（來和我一起居住）。豈不善哉（那不是很好嗎）。時有上界天（這時有上界的天人）。命終來生此中（壽命終結後來到這裡）。先生者即謂之言（先出生的天人就對他說）。由我念力故（因為我的念力）。汝得生此（你才能出生在這裡）。汝即我所生也（你就是我所生的）。然彼亦作是念（然而他也這樣想）。是尊能生我等（這位尊者能夠生我們）。便相隨順（就互相順從）。
【English Translation】 English version Or like beans and wheat. Even one inch. When first receiving a body, it is received at the very beginning. For example, like an elephant's bone. And when it becomes a body, like an elephant already grown. Tang Sanzang (referring to the Tang Dynasty's Xuanzang) translated it as 'Scholar Child'. That is not correct. 'Scholar Child', in Sanskrit is 'Manava'. Here it is translated as 'Na'. The meaning is different. It is a mistake. (These two names are Bodhi Jali's explanation).
The Sutra says: 'Those who are constantly born'. Those heretics believe: 'I am permanent and indestructible, naturally and constantly born, without further rebirth'. Therefore, they are named as such.
The Sutra says: 'Sound and non-sound'. 'Sound' refers to the heretics of sound theory. If those who believe in the manifestation of sound think that the substance of sound is originally existent, waiting for conditions to manifest it, and its nature is permanent. If those who believe in the arising of sound think that sound is originally produced, waiting for conditions to produce it, and once produced, it remains permanent. Among them, there are further different views, as explained extensively elsewhere. 'Non-sound' is different from the previous views. They believe that sound is pervasive and eternal, but this school completely denies it, falling into a state of no good or evil laws, and no place for sound or words. They take this as reality.
The Sutra says: 'Secret Lord'. Such and so forth are my parts. From ancient times, discriminatingly corresponding, hoping to attain liberation through understanding. The Sutra briefly mentions thirty things. If differentiated according to categories, there would be limitless and boundless things. For example, if someone attains the Four Dhyanas (Four levels of meditative absorption) through sitting meditation, they immediately consider this Dharma (teaching) to be a real and constant principle. Or they may have the thought: 'I am the one who has attained Dhyana'. Such and so forth are all corresponding to my parts. It can be understood by analogy. All this is because they do not observe the true nature of the self, but inherit this view from a long time ago, habitually adhering to this view. Each of them claims to have a great master, a Bhagavan (Blessed One), an all-knowing and all-seeing one, who, because of skillful practice of Yoga, now realizes this Dharma and speaks it to the world, saying that this is the ultimate path and there is no other path. For example, at the beginning of the Kalpa (cosmic cycle), there was only one Deva (god) who was first born in the Brahma realm, and he thought: 'If there were other beings who came to live with me, wouldn't that be good?' At that time, a Deva from the upper realm died and was born here. The first-born Deva then said to him: 'Because of my power of thought, you were born here. You are born of me.' However, he also thought: 'This venerable one can give birth to us,' and so they followed each other.
計為最初有我者。從是以來。謂是梵天王能造世間。如是展轉生於異見。不可勝記。希求順理解脫者。順理梵音瑜祇。即是古昔修瑜伽行者。謂彼得真解脫是萬物之宗。今順彼行希求解脫。故云然也。已上皆是破壞內外因果違理之心。次明最初順理之心。順善即是世間八心也。
經云。秘密主。愚童凡夫類。猶如羝羊。或時有一法想生。所謂持齋。彼思惟此少分。發起歡喜。數數修習。秘密主。是初種子善業發生者。羝羊是畜生中。性最下劣。但念水草及淫慾事。余無所知。故順西方語法。以喻不知善惡因果愚童凡夫也。世間從久遠來。展轉相承有善法之名。然以違理之心。種種推求而不能得。后時欻然自有念生。我今節食持齋。即是善法。然猶未是佛法中八關戒也。彼由節食自戒故。即覺緣務減少。令我飲食易足。不生馳求勞苦。爾時即生少分不著之心。其心歡喜而得安穩。由見此利益故。數數有修習之。即是最初微識善惡因果。故名種子心也。
經云。復以此為因。於六齋日。施與父母男女親戚。是第二牙種者。此六齋日。即是智度中。上代五通仙人。勸令此日斷食。既順善法。又免鬼神災橫。如彼廣說也。由見止息貪求內獲利樂故。欲修習此法令得增長故。于持齋之日捨己財物以與六親。自念我無
【現代漢語翻譯】 現代漢語譯本：他們認為最初存在『我』這個概念。由此開始，他們認為梵天王（Brahma，印度教的創造之神）能夠創造世界。像這樣輾轉相傳，產生了數不清的各種不同見解。那些希望通過順應道理而獲得解脫的人，他們所說的『順理』，在梵語中是『瑜祇』(Yogi，修行瑜伽的人)，也就是古代那些修行瑜伽的人。他們認為那些瑜祇獲得了真正的解脫，是萬物的本源。現在順從他們的修行方式，希望獲得解脫，所以說是『然也』。以上這些都是破壞內外因果、違背道理的思想。接下來闡明最初順應道理的思想，『順善』指的就是世間的八種善心。
經中說：『秘密主（Guhyapathi，金剛手菩薩的別名），愚昧無知的凡夫俗子，就像公綿羊一樣。有時會生起一種善法的想法，那就是持齋。他們思考這少許的善行，發起歡喜心，並且反覆修習。』秘密主，這就是最初的種子善業的發生。公綿羊是畜生中最下等的，只知道水草和淫慾之事，其他一無所知。所以順應西方的語法，用它來比喻那些不知善惡因果的愚昧無知的凡夫俗子。世間從很久以前開始，輾轉相傳有『善法』這個名稱，然而他們以違背道理的心，種種推求而不能得到。後來忽然自己產生一個念頭：我現在節制飲食，持守齋戒，這就是善法。然而這還不是佛法中的八關齋戒。他們因為節制飲食，自我約束，就覺得俗事減少了，使我飲食容易滿足，不產生奔波勞苦。這時就生起少許不執著的心，內心歡喜而得到安穩。因為看到這個利益，所以反覆地修習它，這就是最初稍微認識到善惡因果，所以叫做種子心。
經中說：『又以此為因，在六齋日，施捨給父母、男女、親戚。這是第二顆牙齒的種子。』這六齋日，就是《智度論》中記載的，上古時代的五通仙人，勸人在這天斷食。既順應了善法，又可以避免鬼神的災禍，就像那裡廣泛敘述的那樣。因為看到止息貪求，內心獲得利益和快樂，所以想要修習這個法令其增長，所以在持齋的日子，捨棄自己的財物來給予六親，心裡想我沒有...
【English Translation】 English version: They consider that initially there was the concept of 'I'. From this, they believe that Brahma (the Hindu god of creation) is able to create the world. In this way, transmitted from one to another, countless different views arise. Those who hope to attain liberation by conforming to reason, what they call 'conforming to reason' is 'Yogi' in Sanskrit, which refers to those who practiced yoga in ancient times. They believe that those Yogis attained true liberation and are the origin of all things. Now, following their practice, they hope to attain liberation, hence the saying 'so it is'. All of the above are thoughts that destroy internal and external cause and effect and violate reason. Next, it clarifies the initial thought of conforming to reason, 'conforming to goodness' refers to the eight good minds of the world.
The sutra says: 'Secret Lord (Guhyapathi, another name for Vajrapani), ignorant ordinary people are like rams. Sometimes a thought of good dharma arises, which is to observe fasting. They contemplate this small amount of good deeds, generate joy, and repeatedly practice it.' Secret Lord, this is the occurrence of the initial seed of good karma. Rams are the lowest among livestock, only knowing about water, grass, and sexual desire, knowing nothing else. Therefore, in accordance with Western grammar, it is used as a metaphor for ignorant ordinary people who do not know the cause and effect of good and evil. From a long time ago, the world has transmitted the name of 'good dharma', but they seek it in various ways with a mind that violates reason and cannot obtain it. Later, a thought suddenly arises: I will now restrain my diet and observe fasting, this is good dharma. However, this is not yet the eight precepts of fasting in Buddhism. Because they restrain their diet and self-discipline, they feel that worldly affairs have decreased, making it easier for me to satisfy my diet and not generate the labor of running around. At this time, a small amount of non-attachment arises, and the heart is joyful and secure. Because they see this benefit, they repeatedly practice it, which is the initial slight recognition of the cause and effect of good and evil, hence it is called the seed mind.
The sutra says: 'Moreover, taking this as the cause, on the six fasting days, give to parents, sons, daughters, and relatives. This is the seed of the second tooth.' These six fasting days are recorded in the Mahaprajnaparamita Shastra, where the five-powered immortals of ancient times advised people to fast on this day. It conforms to good dharma and can avoid the disasters of ghosts and gods, as described extensively there. Because they see that stopping greed brings inner benefits and happiness, they want to practice this dharma to increase it, so on the days of fasting, they give away their own wealth to their six relatives, thinking that I have no...
守護之憂。而令他人愛敬。獲孝義之譽。以見此因果故。轉生歡喜。歡喜故。善心稍增。由如從種子生牙也。
經云。復以此施授與非親識者。是第三皰種。謂欲成此守齋善法。修習無貪慧舍之心。由數習故善心漸增長復能施與非親識人見此平等施心功德利益故。爾時善萌倍復增廣。猶如牙莖滋盛未生業時。故名皰種也。
經云。復以此施與器量高德者。是第四葉種。謂已能習行慧舍。藉此為因。漸能甄擇所施之境。如此之人德行高勝。我今宜應親近而供養之。即是慧性漸開。遇善知識之由漸也。
經云。復以此施。歡喜授與伎樂人等。及獻尊宿者。謂慧性漸開。復甄別所施之境。見其利他之益。以伎樂人能化大眾。令其歡喜故賞其功。凡如此類眾多。是以云等也。尊宿。耆舊多所見聞。及學行高尚世所師範。以其多所遵利故。推誠歡喜而施與之。亦令我施時心倍歡喜故。即是花種也。
經云。復以此施。發親愛心而供養之。是第六成果者。謂所習醇熟。非直歡喜而已。復能以親愛心。施與尊行之人。又由前施因緣。得聞法利。知彼內懷勝德。謂能出離欲等。狎習親附而供養之。望初種子。即是成果心也。複次秘密主。彼護戒生天。是第七受用種子者。謂已能造齋施見其利益。即知三業不善
【現代漢語翻譯】 現代漢語譯本：擔憂失去守護。從而使他人愛戴敬重。獲得孝順仁義的美譽。因為看到這其中的因果關係，就轉而心生歡喜。因為歡喜的緣故，善心稍微增長，就像從種子生出嫩芽一樣。
經典上說：『又用這些佈施給予不認識的人，這是第三個皰種。』意思是說想要成就這種守護齋戒的善法，修習沒有貪婪、智慧佈施的心。因為多次練習的緣故，善心逐漸增長，又能佈施給不認識的人，看到這種平等佈施的功德利益，這時善的萌芽更加增多擴大，就像嫩芽的莖幹滋長茂盛，還沒有產生業的時候，所以叫做皰種。
經典上說：『又用這些佈施給予有器量、高尚品德的人，這是第四個葉種。』意思是說已經能夠學習實行智慧佈施，憑藉這個作為原因，逐漸能夠選擇佈施的對象。像這樣的人德行高尚，我現在應該親近並且供養他們。這就是智慧的本性逐漸開啟，遇到善知識的緣由也逐漸增多。
經典上說：『又用這些佈施，歡喜地給予歌舞伎樂之人等等，以及獻給年長德高望重的人。』意思是說智慧的本性逐漸開啟，又能夠分辨選擇佈施的對象，看到他們利益他人的好處。因為歌舞伎樂之人能夠教化大眾，使他們歡喜，所以獎賞他們的功勞。凡是像這樣的人有很多，所以用『等』字來概括。年長德高望重的人，年老見識廣博，以及學問品行高尚，是世人學習的榜樣。因為他們很多行為都值得遵循和效仿，所以真心誠意地歡喜並且佈施給他們，也使我在佈施的時候內心更加歡喜，這就是花種。
經典上說：『又用這些佈施，發出親愛之心而供養他們，這是第六個成果。』意思是說所學習的已經純熟，不只是歡喜而已，還能夠以親愛之心，佈施給德行高尚的人。又因為之前的佈施因緣，得以聽聞佛法利益，知道他們內心懷有殊勝的德行，能夠出離慾望等等，親近依附並且供養他們。相對於最初的種子，這就是成果的心。再次，秘密主，他們守護戒律而生天，這是第七個受用種子，意思是說已經能夠造作齋戒佈施，看到其中的利益，就知道身口意三業的不善。
【English Translation】 English version: The worry of losing protection. Thus causing others to love and respect. Obtaining a reputation for filial piety and righteousness. Seeing this cause and effect, one turns to joy. Because of joy, good intentions slightly increase, just like a sprout growing from a seed.
The Sutra says: 'Again, using these offerings to give to those who are not relatives or acquaintances, this is the third 'pao' (bubble) seed.' It means wanting to accomplish this good practice of guarding the precepts, cultivating a mind of non-greed, wisdom, and giving. Because of repeated practice, good intentions gradually increase, and one can give to those who are not relatives or acquaintances, seeing the merits and benefits of this equal giving. At this time, the sprouts of goodness multiply and expand, like the stem of a sprout growing vigorously, before the time of karma arises, hence it is called a 'pao' seed.
The Sutra says: 'Again, using these offerings to give to those with capacity and high virtue, this is the fourth 'leaf' seed.' It means already being able to learn and practice wisdom and giving, using this as a cause, gradually being able to discern the objects of giving. Such people have high virtue, and I should now approach and make offerings to them. This is the gradual opening of the nature of wisdom, and the gradual increase in the causes of encountering good teachers.
The Sutra says: 'Again, using these offerings, joyfully giving to musicians and performers, etc., and offering to venerable elders.' It means the nature of wisdom gradually opens, and one can discern and choose the objects of giving, seeing the benefit of their benefiting others. Because musicians and performers can transform the masses, making them happy, therefore rewarding their merits. There are many of this kind, hence the use of 'etc.' Venerable elders are old, knowledgeable, and have high learning and conduct, serving as models for the world. Because many of their actions are worthy of following and emulating, one sincerely rejoices and gives to them, also making my heart more joyful when giving, this is the flower seed.
The Sutra says: 'Again, using these offerings, offering them with a loving heart, this is the sixth fruit.' It means what has been learned is pure and mature, not just joy, but also being able to give with a loving heart to those of high virtue. Also, because of the previous causes and conditions of giving, one can hear the benefits of the Dharma, knowing that they harbor superior virtues within, being able to be free from desires, etc., approaching and making offerings to them. Compared to the initial seed, this is the heart of fruition. Furthermore, Secret Lord, those who guard the precepts and are born in heaven, this is the seventh seed of enjoyment, meaning already being able to create fasting and giving, seeing the benefits, and knowing the unwholesomeness of the three karmas of body, speech, and mind.
。皆是襄惱因緣。我當舍之護戒而住。由護戒故。現世獲諸善利。有大名聞。身心安樂。倍復增廣賢善。命終而得生天。譬如種果已成受用其實。故曰受用種子也。又云從一種子成百千果實。是一一果實復生若干。展轉滋育不可勝數。今此受用果心。覆成後心種子。亦復如是。故曰受用種子也。
經云。秘密主。以此心生死流轉。于善友所聞如是言。此是天大。天與一切樂者。若虔誠供養。一切所愿皆滿。所謂自在天等。乃至彼聞如是心懷慶悅。殷重恭敬隨順修行。秘密主。是名愚童異生生死流轉無畏依第八嬰童心。已知尊行之人宜應親近供養。又見持戒能生善利。即是漸識因果。今復聞善知識。言有此大天能與一切樂。若虔識供養所愿皆滿。即能起歸依心也。雖未聞佛法。然知此諸天。因修善行得此善報。又漸信解甄別勝田。復聞佛法殊妙。必能歸依信受。故為世間最上心也。問曰。前說自在天等皆是邪計。今復云歸依此等是世間勝心。與前有何異耶。答曰。前是不識因果之心。但計諸法是自在天等所造。今由善根熟故。于生死流轉中。求無畏依。欲效彼行因冀成勝果。故不同前計也。商羯羅。是摩醯首羅別名。黑天。梵音嚕捺啰。是自在天眷屬。龍尊。是諸大龍。俱吠啰等。皆世所宗奉大天也。梵天后。是
【現代漢語翻譯】 現代漢語譯本：這些都是煩惱的因緣。我應當捨棄它們，守護戒律而安住。由於守護戒律的緣故，現世獲得各種善利，有很大的名聲，身心安樂，更加增廣賢善，命終之後能夠往生天界。譬如種植果樹已經長成，可以受用它的果實，所以說這是受用種子。又說從一顆種子長成成百上千的果實，而每一個果實又生出若干果實，輾轉滋養，不可勝數。現在這個受用果實的心，又成為后一個心的種子，也是這樣。所以說這是受用種子。
經中說：『秘密主（Vajrapani，金剛手菩薩）。以此心在生死中流轉，在善友那裡聽到這樣的話：『這是大天，天能給予一切快樂。如果虔誠供養，一切所愿都能滿足。』所說的就是自在天（Isvara，濕婆神）等。乃至他聽到這些話，心中充滿喜悅，殷重恭敬地隨順修行。秘密主，這叫做愚童異生在生死流轉中，無所畏懼地依靠第八嬰童心。』已經知道尊重修行的人，應該親近供養。又看到持戒能夠產生善利，這就是逐漸認識因果。現在又聽到善知識說有這樣的大天，能夠給予一切快樂，如果虔誠供養，所愿都能滿足，就能生起歸依之心。雖然沒有聽聞佛法，但是知道這些天，因為修行善行而得到這樣的善報。又逐漸信解，甄別殊勝的福田。再聽到佛法殊妙，必定能夠歸依信受，所以是世間最上的心。』問：『前面說自在天等都是邪見，現在又說歸依這些是世間殊勝的心，和前面有什麼不同呢？』答：『前面是不認識因果的心，只是認為諸法是自在天等所創造的。現在由於善根成熟的緣故，在生死流轉中，尋求無所畏懼的依靠，想要效仿他們的行為，希望成就殊勝的果報，所以和前面的見解不同。』商羯羅（Samkara），是摩醯首羅（Mahesvara，大自在天）的別名。黑天，梵音嚕捺啰（Rudra），是自在天的眷屬。龍尊（Nagaraja），是諸大龍。俱吠啰（Kuvera）等，都是世間所宗奉的大天。梵天后（Brahmani），是
【English Translation】 English version: These are all causes and conditions of affliction. I should abandon them, protect the precepts, and abide therein. By protecting the precepts, one obtains various benefits in this life, has great fame, enjoys peace and happiness of body and mind, and further increases virtuousness. After death, one is reborn in the heavens. It is like planting a fruit tree that has grown and bearing fruit for consumption; therefore, it is said to be 'enjoying the seed.' It is also said that from one seed, hundreds and thousands of fruits are produced, and each fruit produces countless more, nurturing and growing endlessly. Now, this mind that enjoys the fruit becomes the seed for the next mind, and so on. Therefore, it is said to be 'enjoying the seed.'
The sutra says: 'Secret Lord (Vajrapani, the Bodhisattva Vajrapani). With this mind, wandering in the cycle of birth and death, one hears from a virtuous friend such words as: 'This is a great deva (deva, a god), a deva who gives all happiness. If one makes sincere offerings, all wishes will be fulfilled.' This refers to Isvara (Isvara, Shiva) and others. Upon hearing these words, one is filled with joy and respectfully follows their practice. Secret Lord, this is called the ignorant, ordinary being who, in the cycle of birth and death, fearlessly relies on the eighth infant mind.' Having known those who respect practice, one should draw near and make offerings. Furthermore, seeing that upholding the precepts can generate good benefits, one gradually recognizes cause and effect. Now, hearing from a virtuous teacher that there is such a great deva who can give all happiness, and that if one makes sincere offerings, all wishes will be fulfilled, one can generate a mind of refuge. Although one has not heard the Buddha's teachings, one knows that these devas have obtained such good rewards because of their virtuous practices. Gradually understanding and discerning the superior field of merit, and then hearing the wonderfulness of the Buddha's teachings, one will surely take refuge and accept them, thus it is the most supreme mind in the world.' Question: 'Earlier, it was said that Isvara and others are all wrong views, but now it is said that taking refuge in them is the most supreme mind in the world. How is this different from before?' Answer: 'Before, it was a mind that did not recognize cause and effect, but merely believed that all phenomena were created by Isvara and others. Now, because of the maturation of good roots, in the cycle of birth and death, one seeks a fearless refuge, wanting to emulate their actions and hoping to achieve superior results. Therefore, it is different from the previous view.' Samkara (Samkara) is another name for Mahesvara (Mahesvara, the Great Lord). Krishna, in Sanskrit Rudra (Rudra), is a member of Isvara's retinue. Nagaraja (Nagaraja) are the great dragons. Kuvera (Kuvera) and others are all great devas revered by the world. Brahmani (Brahmani) is
世間所奉尊神。然佛法中。梵王離欲無有後妃。從波頭摩以下。所謂得叉迦龍。和修吉龍。商佉龍。羯句擿劍龍。大蓮花龍。俱里劍龍。摩訶泮尼龍。阿地提婆龍。薩陀龍。難陀等龍。皆是世間所奉尊神也。天仙。謂諸五通神仙。其數無量故不列名。圍陀。是梵王所演四種明論。大圍陀論師。是受持彼經能教授者。以能開示出欲之行故。應歸依也。于彼部類之中。梵王猶如佛。四韋陀典猶如十二部經。傳此法者猶如和合僧。時彼聞如是等世間三寶。歡喜歸依隨順修行。是第八生死凡夫無畏依也。
經云。秘密主。複次殊勝行。隨彼所說中殊勝住。求解脫慧生等者。謂即此第八無畏依中。復有殊勝心也。既聞如上所說世間諸薄伽梵。宜應供養歸依。后遂生心。此諸三寶何者為勝。我當擇其善者隨順修行。由前善根力故。隨彼所說法中得殊勝住。有求解脫智生。然以未知緣起法故。所有觀空智慧不離斷常。故曰常無常空。但隨順如是說。而勤修學。此中復有二種。若求解脫智生名殊勝心。已於空法作證名決定心。若離分說之。並前凡有十心也。世尊欲對明出世間觀空智慧故。次說言。秘密主。非彼知解空非空義了知斷常。雖作非有非無平等觀絕諸戲論。然亦不能雙離是見。由彼未解正因緣故。然佛法中。以知因緣有
【現代漢語翻譯】 現代漢語譯本：世間所供奉的尊神，在佛法中，梵天（Brahmā，創造之神）離欲，沒有後妃。從波頭摩（Padma，蓮花）以下，如得叉迦龍（Takshaka，龍族），和修吉龍（Vasuki，龍王），商佉龍（Shankha，海螺），羯句擿劍龍（Karkotaka，龍族），大蓮花龍（Mahapadma，龍族），俱里劍龍（Kulika，龍族），摩訶泮尼龍（Mahapanin，龍族），阿地提婆龍（Adhideva，龍族），薩陀龍（Sada，龍族），難陀龍（Nanda，龍族）等，都是世間所供奉的尊神。天仙，指具有五神通的神仙，因為數量眾多，所以不一一列名。《圍陀》（Veda），是梵天所演說的四種明論。大圍陀論師，是受持這些經典並能教授的人，因為他們能夠開示出離慾望的修行，所以應該歸依。在他們的部類中，梵天猶如佛，四《韋陀》典籍猶如十二部經，傳授這些法的人猶如和合僧。當時，他們聽到這些世間三寶，歡喜地歸依並隨順修行，這是第八生死凡夫的無畏依靠。
經中說：『秘密主（Guhyapati，金剛手菩薩的稱號），其次是殊勝行，隨順他們所說的殊勝住，求解脫慧生等』，指的是在這第八無畏依靠中，還有殊勝的心。既然聽聞了如上所說的世間諸薄伽梵（Bhagavan，世尊），應該供養歸依，之後就生起這樣的心念：這諸三寶中，哪一個最為殊勝？我應當選擇其中最好的，隨順修行。由於之前的善根力量，隨順他們所說的法中，得到殊勝的住處，有求解脫的智慧產生。然而因為未知緣起法，所以所有觀空的智慧不離斷見和常見，所以說是常無常空，只是隨順這樣說，而勤奮修學。這其中又有兩種，如果求解脫的智慧產生，名為殊勝心；已經對空法作證，名為決定心。如果分開來說，連同前面總共有十種心。世尊想要對明出世間的觀空智慧，所以接著說：『秘密主，他們並不瞭解空非空的意義，不能了知斷見和常見，雖然作非有非無的平等觀，斷絕各種戲論，然而也不能同時離開這些見解，因為他們沒有理解正確的因緣。』然而在佛法中，以知曉因緣而有。
【English Translation】 English version: The revered deities in the world, but in the Buddha-dharma, Brahmā (the god of creation) is free from desire and has no consorts. From Padma (Lotus) downwards, such as Takshaka (a Naga), Vasuki (the Naga King), Shankha (Conch), Karkotaka (a Naga), Mahapadma (a Naga), Kulika (a Naga), Mahapanin (a Naga), Adhideva (a Naga), Sada (a Naga), Nanda (a Naga), etc., are all revered deities in the world. Deva-rishis (celestial sages) refer to those with the five supernormal powers; their number is countless, so they are not listed individually. The Vedas are the four kinds of clear treatises expounded by Brahmā. The great Vedic teachers are those who uphold these scriptures and can teach them; because they can reveal the practice of renouncing desire, they should be relied upon. Within their category, Brahmā is like the Buddha, the four Vedas are like the twelve divisions of scriptures, and those who transmit these teachings are like the Sangha in harmony. At that time, upon hearing these worldly Three Jewels, they joyfully take refuge and practice accordingly; this is the fearless reliance for ordinary beings in the eighth cycle of birth and death.
The sutra says: 'Secret Lord (Guhyapati, a title of Vajrapani), next is the superior practice, abiding in the superior state within what they teach, seeking the wisdom of liberation, etc.,' which refers to having a superior mind within this eighth fearless reliance. Having heard of the worldly Bhagavans (Blessed Ones), one should make offerings and take refuge, and then the thought arises: Among these Three Jewels, which is the most superior? I should choose the best among them and practice accordingly. Due to the power of previous good roots, one attains a superior abode within the dharma they teach, and the wisdom of seeking liberation arises. However, because the law of dependent origination is not yet known, all wisdom of contemplating emptiness does not depart from eternalism and nihilism; therefore, it is said to be 'eternal, non-eternal, empty,' merely following such statements and diligently practicing. Within this, there are two types: if the wisdom of seeking liberation arises, it is called a superior mind; if one has already realized emptiness, it is called a determined mind. If separated and spoken of, there are a total of ten minds including the previous ones. The World-Honored One, wishing to clarify the wisdom of contemplating emptiness in the supramundane realm, then says: 'Secret Lord, they do not understand the meaning of emptiness and non-emptiness, nor do they understand eternalism and nihilism; although they make equal observations of neither existence nor non-existence, cutting off all conceptual elaborations, they still cannot simultaneously abandon these views, because they have not understood the correct causes and conditions.' However, in the Buddha-dharma, existence is based on knowing the causes and conditions.
故。則離無見。以觀自性空故。不生有見。若離有無見者。即不墮斷常。若不達如是空義。雖復不著有無離言絕相。終是以分別想。作此無分別心。猶如長爪梵志觀諸法實相。不受一切法而受是見。夫真空離於分別。云何分別空耶。若不解空義者。雖復一心精進勤求解脫。非彼能知涅槃。是故佛言。汝欲求涅槃者。應了知緣起之空離於斷常也。由彼初種子心減損少分貪垢。即順少分凈心。從此以後齋施漸增。即是凈心勢力漸得萌動。由此熏習。則能甄擇所歸依處。有求解脫慧生。若不遇善緣。還從斷常空。退入邪見。然其八心種子終不敗亡。若聞佛法。但于斷常空。令觀緣起空即入正道。若是未生種子無機之人。雖種種為說。終不能信解也。又如行者于第八心。求生死無畏依時。若遇善知識。為說三寶真歸依處。由彼漸識現世因果故。即能信受。復置是事。如彼修齋時。是人若遇善知識。告言。汝觀何利故為此齋施。彼即答言。我觀貪求保護因緣有種種憂苦。少欲行施得歡喜安樂住故。時善知識告言。善哉善男子。如佛所說。眾生以慳貪故。現世有種種憂苦。命終以此因緣。墮惡趣中。以心離慳貪垢故。現世安樂有大名稱。命終生天。后得涅槃。是故汝今更應以勝上心受八齋法。彼聞已。即便信受如說修行。若無機之
【現代漢語翻譯】 現代漢語譯本 因此，如果能遠離『無』的見解，以觀察自性本空的緣故，就不會產生『有』的見解。如果能遠離『有』和『無』的見解，就不會落入斷滅或常有的極端。如果不能通達這樣的空性之義，即使不執著于『有』和『無』，遠離言語和表相，最終還是以分別妄想，來造作這種無分別心。這就好像長爪梵志觀察諸法實相，不接受一切法，卻接受這種『見』本身。真正的空性是遠離分別的，又怎麼能去分別空性呢？如果不理解空性的意義，即使一心精進，勤奮地求解脫，也不能真正瞭解涅槃。所以佛說：『你如果想要求得涅槃，就應該瞭解緣起性空，是遠離斷滅和常有的。』由於他最初的第八識心田中，減少了少分的貪慾垢染，就能順應少分的清凈心。從此以後，持齋佈施逐漸增多，這就是清凈心的勢力逐漸萌發。通過這樣的熏習，就能辨別所應歸依之處，產生求解脫的智慧。如果遇不到好的因緣，還會從斷滅、常有、空，退回到邪見中。然而，他第八識心田中的種子，最終不會敗壞消亡。如果聽到佛法，只要在斷滅、常有的空見上，引導他觀察緣起性空，就能進入正道。如果是沒有善根種子，沒有機緣的人，即使為他說種種道理，最終也不能相信和理解。 又比如修行人在第八識心中，尋求生死無畏的依靠時，如果遇到善知識，為他說三寶（佛、法、僧）才是真正的歸依之處，由於他逐漸認識到現世的因果，就能信受。再來說這件事，比如他修齋的時候，如果遇到善知識，告訴他說：『你觀察到什麼利益，才為此持齋佈施？』他就會回答說：『我觀察到貪求保護的因緣，有種種憂愁痛苦，少欲而行佈施，才能得到歡喜安樂的住處。』這時善知識就會告訴他說：『善哉善男子！正如佛所說，眾生因為慳吝貪婪的緣故，現世有種種憂愁痛苦，命終后因為這個因緣，墮入惡道之中。因為內心遠離慳吝貪婪的垢染，現世安樂，有大的名聲，命終後生天，將來獲得涅槃。所以你現在更應該以殊勝的心，受持八齋戒法。』他聽了之後，就會信受，並且如所說的那樣修行。如果沒有機緣的...
【English Translation】 English version Therefore, if one can depart from the view of 'non-existence' by observing the emptiness of self-nature, one will not generate the view of 'existence'. If one departs from the views of both 'existence' and 'non-existence', one will not fall into the extremes of annihilationism or eternalism. If one does not understand the meaning of such emptiness, even if one is not attached to 'existence' and 'non-existence', and is detached from words and appearances, one will ultimately use discriminatory thoughts to create this non-discriminatory mind. This is like the Brahmin Long-Nails, who observed the true nature of all dharmas, not accepting all dharmas, but accepting this 'view' itself. True emptiness is apart from discrimination, so how can one discriminate emptiness? If one does not understand the meaning of emptiness, even if one is single-mindedly diligent and diligently seeks liberation, one cannot truly understand Nirvana. Therefore, the Buddha said: 'If you want to seek Nirvana, you should understand that the emptiness of dependent origination is apart from annihilationism and eternalism.' Because in his initial eighth consciousness mind-ground, a small portion of the defilement of greed is reduced, he can conform to a small portion of the pure mind. From then on, observing precepts and giving alms gradually increase, which is the gradual sprouting of the power of the pure mind. Through such cultivation, one can discern where to take refuge and generate the wisdom to seek liberation. If one does not encounter good conditions, one will retreat from annihilationism, eternalism, and emptiness back into wrong views. However, the seeds in his eighth consciousness mind-ground will ultimately not be destroyed. If one hears the Buddha's teachings, as long as one guides him to observe the emptiness of dependent origination from the views of annihilationism and eternalism, one can enter the right path. If one is a person without good roots and without opportunity, even if one speaks to him in various ways, he will ultimately not be able to believe and understand. Furthermore, for example, when a practitioner seeks a refuge from the fear of birth and death in the eighth consciousness, if he encounters a good teacher (善知識), who tells him that the Three Jewels (三寶) [Buddha, Dharma, Sangha] are the true refuge, he can believe and accept it because he gradually recognizes the cause and effect of the present life. To reiterate this matter, for example, when he observes precepts, if he encounters a good teacher, who tells him: 'What benefit do you observe that you observe precepts and give alms for?' He will answer: 'I observe that seeking protection has various worries and sufferings, and that practicing giving with few desires can obtain a joyful and peaceful dwelling.' At this time, the good teacher will tell him: 'Excellent, good man! Just as the Buddha said, sentient beings have various worries and sufferings in this life because of stinginess and greed, and after death, they fall into evil realms because of this cause. Because the mind is apart from the defilement of stinginess and greed, one is happy in this life and has great fame, and after death, one is born in heaven and will obtain Nirvana in the future. Therefore, you should now uphold the eight precepts (八齋戒法) with a superior mind.' After hearing this, he will believe and practice as he is told. If there is no opportunity...
人。但說世間苦樂皆是自在天造。或地等變化。以時為因。則聞如是八齋少分安凈。尚不能信。何況余深事耶。問曰。如是八心最初種子。復以何為因。答曰。由世間自久遠以來有善惡之名。種子從是生也。如劫初眾生貪食地肥。爾時即以多食者為不善。少食者為善。或有見多食因緣起諸過患。便作是念。我今少食此味常自誡節。不亦善乎。然此眾生。亦未識因果後世之報。但展轉相承。謂仁義慚愧等以為善法。有能如是行者。世間共稱譽之。又如少劫終竟時。眾生忽爾發心。知世間惡法過患。更相勸導共行善事。爾時亦無善知識勸導使然。當知皆是自心實相熏習因緣力也。如最初種子。離微塵許心垢時。即顯如微塵許凈心勢力。雖云善種子生。其實即是不生生。以是堅固性故。在眾生識心終不敗亡。未至自心實際大金剛輪中間。更無住處。離果覆成種展轉滋長。然亦不出阿字門。故云最上大乘句。心續生之相。諸佛大秘密。外道不能知。法華藥草喻品。亦意在於此也。複次行者。歸依三寶隨順如來律儀。於一日中受八齋法。由聖戒所防護故。寂靜安樂。以安樂故。則信賢聖所行。數數修習。是名初種子。為令此善增長。而修諸善。乃至由戒醇凈。決定生天。后至涅槃。是名受用種子。復由親近善知識故。聞正法利。
【現代漢語翻譯】 現代漢語譯本 有人說世間的苦樂都是自在天（Maheśvara，印度教神祇，被佛教吸收）創造的，或者說是地等元素變化的結果，又或者以時間為原因。這樣的人，即使聽到八齋戒（Aṣṭāṅga-śīla）中少許的清凈功德，尚且不能相信，更何況是其他更深奧的道理呢？ 有人問：『那麼，這八種心識最初的種子，又是以什麼為因緣產生的呢？』 回答說：『由於世間自古以來就有善惡的名稱，種子就是從這裡產生的。比如劫初的眾生貪吃地肥，那時就認為吃得多的人是不善的，吃得少的人是善的。或者有人看到吃得多會引發各種過患，於是就想：我現在少吃，經常自我告誡節制，這不也是善嗎？』 『然而這些眾生，也並不認識因果和後世的報應，只是輾轉相傳，認為仁義慚愧等是善法。如果有人能夠這樣做，世間就會共同稱讚他。又比如在小劫終結的時候，眾生忽然發心，知道世間惡法的過患，互相勸導共同行善事。那時也沒有善知識勸導他們這樣做，應當知道這都是自心實相熏習的因緣力量。』 『就像最初的種子，當它離開微塵許的心垢時，就會顯現出微塵許的凈心勢力。雖然說是善種子生起，但實際上就是不生而生。因為這種堅固的性質，所以在眾生的識心中終究不會敗壞消亡，在到達自心實際的大金剛輪（Vajra-maṇḍala）中間之前，沒有其他住處。離開果又成為種子，輾轉滋長。然而也始終沒有超出阿字門（Ā-kāra-mukhaṃ sarva-dharmāṇām ādyanutpannatvāt，一切法本不生），所以說是最上大乘句。心續生之相，是諸佛的大秘密，外道不能知曉。《法華經·藥草喻品》的用意也就在於此。』 其次，修行者歸依三寶，隨順如來的律儀，在一天之中受持八齋戒法，由於聖戒的防護，所以能夠寂靜安樂。因為安樂的緣故，就相信賢聖所行之道，並且數數修習，這就是最初的種子。爲了令此善增長，而修習各種善行，乃至由於戒律純凈，決定能夠生天，最終達到涅槃，這就是受用種子。又由於親近善知識的緣故，聽聞正法利益。
【English Translation】 English version Some say that the suffering and happiness in the world are all created by Maheśvara (a Hindu deity, absorbed into Buddhism), or that they are the result of changes in elements such as earth, or that time is the cause. Such people, even when they hear about the slight pure merits of the Aṣṭāṅga-śīla (Eight Precepts), cannot believe it, let alone other deeper truths. Someone asks: 'Then, what is the cause for the initial seeds of these eight consciousnesses?' The answer is: 'Because there have been names of good and evil in the world since ancient times, the seeds arise from this. For example, in the beginning of a kalpa (aeon), beings greedily ate the earth's fat, and at that time, those who ate a lot were considered bad, and those who ate little were considered good. Or some saw that eating a lot caused various problems, so they thought: I will eat less now, and constantly admonish myself to be restrained, isn't that good?' 'However, these beings do not recognize the cause and effect and the retribution in future lives, but only pass it on from generation to generation, considering benevolence, righteousness, shame, and remorse as good dharmas. If someone can do this, the world will praise him together. Also, for example, at the end of a minor kalpa, beings suddenly have the aspiration to know the faults of evil dharmas in the world, and they encourage each other to do good deeds together. At that time, there were no good teachers to encourage them to do so, and it should be known that this is all due to the power of the karmic influence of the true nature of their own minds.' 'It is like the initial seed, when it leaves a speck of mental defilement, it will reveal the power of a speck of pure mind. Although it is said that a good seed arises, in reality it is unborn arising. Because of this firm nature, it will never be destroyed or perish in the consciousness of beings, and there is no other place to stay until it reaches the great Vajra-maṇḍala (Diamond Wheel) in the actual nature of one's own mind. Leaving the fruit, it becomes a seed again, growing and nourishing. However, it never goes beyond the Ā-kāra-mukhaṃ sarva-dharmāṇām ādyanutpannatvāt (the gate of A, the unproduced nature of all dharmas), so it is said to be the supreme Mahāyāna (Great Vehicle) phrase. The appearance of the continuation of the mind is the great secret of all Buddhas, which cannot be known by non-Buddhists. The meaning of the 'Parable of the Medicinal Herbs' chapter in the Lotus Sutra also lies in this.' Furthermore, a practitioner takes refuge in the Three Jewels, follows the precepts of the Tathāgata (Thus Come One), and observes the Aṣṭāṅga-śīla (Eight Precepts) for one day. Because of the protection of the holy precepts, he can be peaceful and happy. Because of happiness, he believes in the path practiced by the wise and holy, and cultivates it repeatedly. This is the initial seed. In order to increase this goodness, he cultivates various good deeds, and even because the precepts are pure, he is destined to be born in the heavens, and eventually attain Nirvāṇa (liberation). This is the seed of enjoyment. Also, because of associating with good teachers, he hears the benefits of the true Dharma.
不起異歸依心。是生死流轉凡夫。第八真實無畏依。又於此中殊勝住。有求解脫慧生。思惟觀察生決定想。從此即發聲聞菩提初種子心。皆應準傍前文廣分別說。乃至三乘一一地。皆具十心。迄第十地。亦具種子牙皰葉花果等。有求佛地智生。觀畢竟空得至金剛際也。爾時金剛手。復請佛言。惟愿世尊說彼心。如是說已。佛告金剛手秘密主言。秘密主諦聽。心相。謂貪心無貪心。嗔心慈心。癡心智心。乃至云何受生心。謂諸有修習行業彼生。心如是同性。此答前問中諸心相句也。初列六十心名。次釋其相。秘密主。彼云何貪心。謂隨順染法者。謂染著前境。即是染污凈心。若隨順修行此法。名有貪心。以心法微細難識。但觀彼所為事業。必有相彰于外。譬如鑒煙之狀貌。則火性可以比知。故諸句多以順修明義。以可例然也。此等皆是未得出世心以來。與善種種雜起之心。若行者善識真偽。猶如農夫務除穢草以輔嘉苗。則凈心勢力漸漸增長。勿謂是因緣事相。輕忽至言。使心沒其中。不自覺知也。第二云何無貪心。謂隨順無染法者。謂與前心相違。乃至所應進求善處。亦復不生愿樂。是故不染善法。俱障善萠。與無染污心。名同事異。最須觀察也。是故行者。但觀貪心實相。自然貪不染心。不應起如是無慧不貪之行。第
【現代漢語翻譯】 現代漢語譯本 不起異歸依心，是生死流轉的凡夫。第八是真實無畏的皈依處。又於此殊勝之處安住，生起求解脫的智慧，通過思惟觀察產生堅定的想法。由此便發起聲聞菩提的最初種子心。這些都應參照前文詳細分別解說，乃至三乘（Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna）的每一地，都具備十種心。直到第十地，也具備種子、牙、皰、葉、花、果等。有求佛地智慧生起者，觀察畢竟空（Śūnyatā）而得至金剛際（Vajradhātu）。 這時，金剛手（Vajrapāṇi，菩薩名）再次請問佛說：『惟愿世尊解說那些心。』 這樣說完后，佛告訴金剛手秘密主（Guhyapati）說：『秘密主仔細聽。心的相狀，比如貪心（lobha-citta）和無貪心（alobha-citta），嗔心（dosa-citta）和慈心（mettā-citta），癡心（moha-citta）和智心（paññā-citta），乃至什麼是受生心（paṭisandhi-citta）？就是那些修習行業的人所生的心，具有相同的性質。』 這是回答前面問題中關於各種心相的句子。 首先列出六十種心的名稱，其次解釋它們的相狀。秘密主，什麼是貪心？就是隨順染污之法的心，就是染著于外在境界，這就是染污的凈心。如果隨順修行此法，就叫做有貪心。因為心法微細難以識別，只能觀察他所做的事業，必定有外在的表徵。譬如觀察煙的形狀，就可以推知火的性質。所以很多語句都用『隨順修』來闡明意義，以便可以類比。這些都是未得出世心（lokuttara-citta）之前，與各種善法雜糅生起的心。如果修行者能夠善於識別真偽，就像農夫致力於去除雜草以輔助嘉禾，那麼凈心的力量就會漸漸增長。不要認為這是因緣事相，輕忽至理之言，使心沉沒其中，而不自覺知。 第二，什麼是無貪心？就是隨順無染污之法的心，就是與前面的心相反，乃至對於應該進求的善處，也不生起願望和喜樂。因此不染著善法，也阻礙了善的萌芽，與無染污心，名稱相同而作用不同，最需要仔細觀察。因此修行者，只要觀察貪心的真實相狀，自然貪不染心。不應該發起這種沒有智慧的不貪之行。 第
【English Translation】 English version Not generating a different mind of refuge, one is a common person transmigrating in birth and death. The eighth is the true and fearless refuge. Moreover, abiding in this excellent place, wisdom arises seeking liberation, and through contemplation and observation, a firm thought is produced. From this, the initial seed-mind of the Śrāvakabodhi (the enlightenment of a disciple) is generated. All of these should be extensively explained and differentiated according to the previous text, even to each of the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) and each of the ten grounds (bhūmi), all possessing the ten minds. Until the tenth ground, there are also seeds, sprouts, blisters, leaves, flowers, fruits, and so on. For those who seek the wisdom of the Buddha-ground, by observing ultimate emptiness (Śūnyatā), they attain the Vajradhātu (diamond realm). At that time, Vajrapāṇi (the bodhisattva holding the vajra) again asked the Buddha, 'May the World-Honored One explain those minds.' Having said this, the Buddha told Guhyapati (Lord of Secrets) Vajrapāṇi, 'Lord of Secrets, listen carefully. The characteristics of the mind, such as greedy mind (lobha-citta) and non-greedy mind (alobha-citta), angry mind (dosa-citta) and loving-kindness mind (mettā-citta), deluded mind (moha-citta) and wise mind (paññā-citta), and even what is the rebirth-linking mind (paṭisandhi-citta)? It is the mind born to those who cultivate karma, possessing the same nature.' This answers the sentences about the characteristics of various minds in the previous question. First, list the names of the sixty minds, and then explain their characteristics. Lord of Secrets, what is a greedy mind? It is the mind that accords with defiled dharmas, that is, being attached to external objects, which is the defilement of the pure mind. If one cultivates this dharma in accordance, it is called having a greedy mind. Because the mind-dharma is subtle and difficult to recognize, one can only observe the actions he performs, which must have external manifestations. For example, by observing the shape of smoke, one can infer the nature of fire. Therefore, many sentences use 'cultivating in accordance' to clarify the meaning, so that it can be analogized. These are all the minds that arise mixed with various good dharmas before one attains the supramundane mind (lokuttara-citta). If the practitioner can skillfully discern truth from falsehood, like a farmer who strives to remove weeds to assist the growth of good crops, then the power of the pure mind will gradually increase. Do not think that this is a matter of conditions and lightly disregard these profound words, allowing the mind to sink into it without realizing it. Second, what is a non-greedy mind? It is the mind that accords with undefiled dharmas, that is, the opposite of the previous mind, and even for the good places that should be sought, one does not generate desire and joy. Therefore, one is not attached to good dharmas and also hinders the sprouting of goodness, having the same name but different function as the undefiled mind, which needs to be carefully observed. Therefore, the practitioner, as long as he observes the true nature of the greedy mind, naturally greed does not defile the mind. One should not initiate such a non-greedy practice without wisdom. The
三云何嗔心。謂隨順怒法者。怒謂嗔心發動。事彰于外。以心法難識故。以順修怒法釋之。若數起如是不寂靜相。即知是嗔心相也。但於此眾緣中觀察嗔心。自無所住則此障不生。第四云何慈心。謂隨順修行慈法者。此慈亦是與嗔相違。愛見心垢之慈。非善種所生也。上慈字據內心。下慈字是外相所為事業。既覺知已。但治妨道之失。轉轉修慈無量心。即是對治。第五云何癡心。謂順修不觀法。謂不觀前言善惡是非。遇便信受。凡所為事業。不能先以慧心甄別籌量是非。如是等多諸誤失。皆是癡心相也。第六云何智心。謂順修殊勝增上法者。謂是人于種種所說中。皆以智簡擇此勝此劣此應受此不應受。取其勝上者而彼行之。即是無癡相也。然過人之法。非智力籌量所能及之。唯信者能入耳。是故觀察世智辯聰難。是彼對治。第七云何決定心。謂遵教命如說奉行。第八云何疑心。謂常收持不定等事者。今先擇疑心。令決定心相易解明瞭故。謂此人隨有所聞。便生不決定心。如受戒時。便自生疑心。我今定得戒。為不得戒耶。或疑師疑法。諸事例爾。如人道行。以疑惑故不能前進。智度偈云。乃至譬如觀岐路。好利者應逐。是彼對治。又決定心者。謂隨聞善友等如法教命。便即不生疑慮。至心奉行。然亦當以慧觀察。生正
【現代漢語翻譯】 現代漢語譯本 三、什麼是嗔心（krodha-citta）。就是隨順憤怒之法的人。憤怒是指嗔心發動，事情顯露于外。因為心法難以識別，所以用隨順修習憤怒之法來解釋它。如果屢次出現這樣不寂靜的現象，就知道這是嗔心的表現。但在這眾多因緣中觀察嗔心，如果嗔心本身沒有執著之處，那麼這種障礙就不會產生。 四、什麼是慈心（maitrī-citta）。就是隨順修行慈愛之法的人。這種慈愛是與嗔恨相反的。由愛見心垢產生的慈愛，不是善的種子所生。上面的『慈』字指的是內心，下面的『慈』字指的是外在行為所表現的事業。既然已經覺知，就應治理妨礙修道的過失，不斷修習慈無量心（maitrī apramāṇa），這就是對治的方法。 五、什麼是癡心（moha-citta）。就是隨順修行不觀察法的人。就是不觀察前人的言語是善是惡、是對是錯，遇到就相信接受。凡所做的事業，不能先用智慧之心來辨別衡量是非。像這樣有很多的錯誤，都是癡心的表現。 六、什麼是智心（jñāna-citta）。就是隨順修行殊勝增上之法的人。就是說這個人對於種種所說的事情，都用智慧來簡擇，哪個殊勝哪個低劣，哪個應該接受哪個不應該接受，選取那殊勝的而依此行事，這就是沒有愚癡的表現。然而超越常人的方法，不是用智力籌量所能達到的，只有相信的人才能進入。所以觀察世俗的智慧和辯才很難，這是對治的方法。 七、什麼是決定心（niścaya-citta）。就是遵從教導，按照所說的去奉行。 八、什麼是疑心（vicikicchā-citta）。就是常常收持不定等事情的人。現在先選擇疑心，使決定心的相狀容易理解明白。就是說這個人隨便聽到什麼，就產生不決定的心。比如受戒的時候，就自己產生疑心，我現在一定能得到戒，還是不能得到戒呢？或者懷疑師父，懷疑法，各種事例都是這樣。就像人走路，因為疑惑而不能前進。《智度論》的偈頌說：『乃至譬如觀岐路，好利者應逐。』這就是對治的方法。還有決定心，就是說隨聽到善友等如法的教導，就立刻不產生疑慮，至誠奉行。然而也應當用智慧觀察，生起正
【English Translation】 English version 3. What is anger (krodha-citta)? It refers to those who follow the law of anger. Anger means the arousal of anger, with the matter manifested externally. Because the law of the mind is difficult to recognize, it is explained by following and cultivating the law of anger. If such unpeaceful phenomena arise frequently, it is known to be a manifestation of anger. However, observing anger within these many conditions, if anger itself has no attachment, then this obstacle will not arise. 4. What is loving-kindness (maitrī-citta)? It refers to those who follow and cultivate the law of loving-kindness. This loving-kindness is the opposite of anger. Loving-kindness arising from the defilements of attachment and views is not born from good seeds. The word 'loving-kindness' above refers to the inner mind, while the word 'loving-kindness' below refers to the actions manifested externally. Once aware, one should remedy the faults that hinder the path, and continuously cultivate immeasurable loving-kindness (maitrī apramāṇa), which is the method of counteraction. 5. What is delusion (moha-citta)? It refers to those who follow and cultivate non-observation of the Dharma. It means not observing whether the words of others are good or bad, right or wrong, and believing and accepting them upon encountering them. In all undertakings, one cannot first use the mind of wisdom to discern and measure right and wrong. Many such mistakes are manifestations of delusion. 6. What is wisdom (jñāna-citta)? It refers to those who follow and cultivate the superior and increasing Dharma. It means that in all that is said, one uses wisdom to discern which is superior and which is inferior, which should be accepted and which should not, choosing the superior and acting accordingly, which is the manifestation of non-delusion. However, methods that surpass ordinary people cannot be attained by intellectual calculation; only those who believe can enter. Therefore, observing worldly wisdom and eloquence is difficult, and this is the method of counteraction. 7. What is determination (niścaya-citta)? It means following the teachings and acting according to what is said. 8. What is doubt (vicikicchā-citta)? It refers to those who constantly hold onto uncertain matters. Now, doubt is chosen first to make the aspect of determination easy to understand and clear. It means that when a person hears something, they immediately generate a mind of uncertainty. For example, when receiving precepts, they generate doubt, 'Will I definitely receive the precepts now, or will I not?' Or doubting the teacher, doubting the Dharma, all such examples are like this. Just as a person walking on a road cannot move forward because of doubt. The verse in the Mahāprajñāpāramitāśāstra says: 'Even like observing a fork in the road, the one who loves profit should pursue it.' This is the method of counteraction. Furthermore, determination means that upon hearing the lawful teachings of good friends, one immediately does not generate doubt and sincerely follows them. However, one should also observe with wisdom and generate correct
決定心也。第九云何闇心。謂于無疑慮法。生疑慮解者。謂如四諦不凈無常等。世間智者不應生疑。然彼聞之心懷猶豫。如夜見株機生種種憶度之心。若見有如是相者。當知暗心使然也。第十云何明心。謂于不疑慮法。無疑慮修行者。謂于決定法印非可疑慮之法。彼隨所聽聞即能懸信。當知是明心也。然是中若過若不及。即是障道之心。更處中慧。是彼對治。第十一云何積聚心。謂無量為一為性者。謂此人隨於一事生信解已。更聞種種殊異法。皆合集為一。如人學得一三昧已。見余經教無量法門差別勝事。皆謂說此定心。離此之外更無餘法。故名積聚心也。第十二云何鬥心。謂互相是非為性者。謂聞他所說言教。常好辨論是非。謂是義應爾是事不然。假使所言合理。亦以種種方便伺求其長短。欲令墮在失處。設他來問。亦復求其長短。言此問乖僻。我不應答。有如是相現。當知是鬥心也。第十三云何諍心。謂于自己而生是非者。謂內懷是非之心。如自思惟一義竟。輒復自設異端推求其失。雖善心咨受於人既領受已。還自推求得失。謂此事合爾此不合。多有如是相現。當知是諍心也。第十四云何無諍心。謂是非俱舍者。準梵本轉聲。云於六十心下。皆合有為性之字。例可知也。謂其心不懷向背。雖先所宗習作如是見解。
【現代漢語翻譯】 現代漢語譯本 決定心。第九，什麼是闇心（愚昧之心）？是指對於不應懷疑的法，產生懷疑和迷惑。例如四諦（苦、集、滅、道）、不凈觀、無常觀等，世間的智者不應該對此產生懷疑。然而，有些人聽聞后內心猶豫不決，就像夜晚看到樹樁，誤以為是妖怪而產生種種猜測。如果發現有這樣的表現，應當知道是闇心在作祟。第十，什麼是明心（清明之心）？是指對於不應懷疑的法，不懷疑並依之修行。也就是對於已經確定的法印，那些不可懷疑的真理，他們隨聽隨信。應當知道這是明心。然而，在這兩者之間，如果過分或不及，都會成為修道的障礙。更重要的是保持中道智慧，這是對治的方法。第十一，什麼是積聚心（積聚之心）？是指將無量之法視為一的這種心態。這種人一旦對某件事產生信解，再聽到種種不同的法門，都將其歸結為同一件事。例如，一個人學到一種三昧（禪定），看到其他經教中無量法門的差別和殊勝之處，都認為只是在說這種禪定，除此之外沒有其他法。所以叫做積聚心。第十二，什麼是鬥心（爭鬥之心）？是指以互相爭論是非為特徵的心態。這種人聽到別人所說的言教，總是喜歡辯論是非，認為這個道理應該是這樣，那件事不應該是那樣。即使別人說得有道理，也用各種方法尋找其中的漏洞，想要讓對方陷入錯誤。如果別人來請教，也尋找其中的漏洞，說這個問題偏頗，我不應該回答。如果出現這樣的表現，應當知道這是鬥心。第十三，什麼是諍心（諍訟之心）？是指對於自己產生是非之心。也就是內心懷有是非之念。例如，自己思考一個道理后，又會自己設立不同的觀點來推求其中的錯誤。即使虛心向別人請教，接受了別人的教導后，還是會自己推求其中的得失，認為這件事應該這樣，那件事不應該那樣。如果經常出現這樣的表現，應當知道這是諍心。第十四，什麼是無諍心（無諍訟之心）？是指捨棄是非之心。按照梵文原本的轉音，在六十心之下，都應該包含『有為性』這幾個字。可以類推得知。也就是說，這種心不懷有偏袒或反對，即使先前所宗習的見解是這樣。
【English Translation】 English version Decided Mind. Ninth, what is a Darkened Mind ( Āvaraṇa-citta, mind of obscuration)? It refers to generating doubt and uncertainty towards teachings that should not be doubted. For example, the Four Noble Truths (catvāri āryasatyāni), the contemplation of impurity, impermanence, etc. Worldly wise individuals should not harbor doubts about these. However, some, upon hearing them, hesitate and waver, like mistaking a tree stump for a demon in the night, giving rise to various speculations. If such signs are observed, know that it is due to the influence of a Darkened Mind. Tenth, what is a Clear Mind ( Prasanna-citta, clear mind)? It refers to not doubting and practicing teachings that should not be doubted. That is, towards the established Dharma seals (dharma-mudrā), truths that are beyond doubt, they readily believe upon hearing them. Know that this is a Clear Mind. However, in either case, excess or deficiency becomes an obstacle to the path. More importantly, maintaining the wisdom of the Middle Way is the antidote. Eleventh, what is an Accumulating Mind ( Saṃcaya-citta, accumulating mind)? It refers to the tendency to view countless teachings as one. Once such a person develops faith and understanding in one thing, upon hearing various different teachings, they lump them all together as the same thing. For example, someone who has learned one Samadhi (samādhi, meditative absorption), upon seeing the differences and superior aspects of countless Dharma doors in other scriptures, believes that they are all just talking about this one Samadhi, and that there is no other Dharma beyond it. Therefore, it is called an Accumulating Mind. Twelfth, what is a Combative Mind ( Vivāda-citta, combative mind)? It refers to a mind characterized by mutual disputation and argument. Such a person, upon hearing the teachings of others, always enjoys debating right and wrong, thinking that this principle should be like this, and that matter should not be like that. Even if what others say is reasonable, they use various means to find fault, wanting to make the other person fall into error. If others come to inquire, they also seek out flaws, saying that the question is biased and that they should not answer. If such signs appear, know that it is a Combative Mind. Thirteenth, what is a Contentious Mind ( Vigraha-citta, contentious mind)? It refers to generating contentiousness towards oneself. That is, harboring thoughts of right and wrong within. For example, after contemplating a principle, they then set up different viewpoints to seek out its faults. Even if they humbly seek instruction from others, after receiving the teachings, they still seek out the gains and losses, thinking that this matter should be like this, and that matter should not be like that. If such signs frequently appear, know that it is a Contentious Mind. Fourteenth, what is a Non-Contentious Mind ( Avigraha-citta, non-contentious mind)? It refers to abandoning the mind of right and wrong. According to the transliteration of the original Sanskrit text, under the sixty minds, the words 'conditioned nature' should all be included. This can be inferred. That is, such a mind does not harbor partiality or opposition, even if the views they previously held were like this.
更聞異言以違合理。即受行之。或先以為是。聞他以為不善。即能改之。情無所執是非俱舍。如有如是相。當知是無諍心也。覺知無記無諍之心。修諸法實相無諍之心。是彼對治也。第十五云何天心。謂心思隨念成就者。如諸天以先世果報故。若有所須。不加功力隨心而生。數起如是愿樂。當知是天心。亦由曾生上界故。有此習也。如真言行人。不期遠大之果。但為自心所率。能障凈菩提心。當自覺知勿貪世間悉地。是彼對治。第十六云何阿修羅心。謂樂處生死者。阿名為非。修羅名天。以其果報似天。而行業住處不同故。以為名也。此知有解脫之利。但深樂生死果報快樂。不能進趣。若行人有此相貌。當知名修羅心。亦由先世曾生此趣故。有此習也。觀察無常苦等。是彼對治。第十七云何龍心。謂思念廣大資財者。謂數作是念。我當以何方便。獲如是廣大資財勝妙珍寶。有此多貪無厭之想。是龍趣之心也。亦本從龍趣中來。故生此習。喜令行人愿求世間悉地。障出世凈心。思惟少欲知足無常等。是彼對治。第十八云何人心。謂思念利他者。謂好追求思念。某甲於我有恩。我當以如是方便令得大利。某甲曾於我所有不饒益。今當報之。及種種理人利物之計。皆是人心也。當念自觀心行早求法利。不應紛紜思慮他緣。是
【現代漢語翻譯】 現代漢語譯本 更聽到不同的言論，如果符合道理，就接受並實行。或者先前認為是正確的，聽到別人認為不好的，就能改正。情感上沒有任何執著，是非都放下。如果具有這樣的特徵，應當知道這是無諍心（沒有爭論的心）。覺察並瞭解無記（不善不惡的狀態）的無諍之心，修習諸法實相的無諍之心，就是對此的對治方法。 第十五，什麼是天心（天人的心）？是指心思隨念就能成就的人。就像諸天人因為前世的果報，如果有什麼需要，不用費力就能隨心而生。經常生起這樣的願望和喜樂，應當知道這是天心。也是由於曾經生於上界的原因，才有這樣的習氣。如同修真言的人，不期望長遠的廣大果報，只是被自己的心所驅使，這會障礙清凈的菩提心。應當自覺覺知，不要貪戀世間的悉地（成就）。這就是對此的對治方法。 第十六，什麼是阿修羅心（阿修羅的心）？是指喜歡處於生死輪迴中的人。阿修羅的意思是『非天』，因為他們的果報類似天人，但行業和居住的地方不同，所以以此為名。這些人知道有解脫的利益，但深深地喜歡生死輪迴的果報和快樂，不能前進求取解脫。如果修行人有這樣的相貌，應當知道這是阿修羅心。也是由於前世曾經生於阿修羅道的原因，才有這樣的習氣。觀察無常、苦等，就是對此的對治方法。 第十七，什麼是龍心（龍的心）？是指思念廣大的資財的人。經常這樣想：我應當用什麼方法，獲得如此廣大的資財和殊勝美妙的珍寶。有這種貪婪無厭的想法，就是龍趣（龍道）的心。也是本來從龍趣中來，所以產生這種習氣。喜歡讓修行人愿求世間的悉地，障礙出世的清凈心。思維少欲知足、無常等，就是對此的對治方法。 第十八，什麼是人心（人類的心）？是指思念利益他人的人。喜歡追求和思念：某人對我有所恩惠，我應當用什麼方法讓他得到大利益；某人曾經對我有所不利，現在應當報復他。以及種種考慮如何利益他人之事的計劃，都是人心。應當念及自我觀察心行，早日尋求佛法利益，不應當紛繁地思慮其他因緣。這是對此的對治方法。
【English Translation】 English version Furthermore, upon hearing different opinions, if they align with reason, one should accept and practice them. Or, if one previously considered something correct, upon hearing others deem it unfavorable, one should be able to correct it. Emotionally, one should have no attachments, relinquishing both right and wrong. If one possesses such characteristics, know that this is a 'no-contention mind' (a mind without disputes). Perceiving and understanding the 'no-contention mind' of 'non-marking' (a state of neither good nor evil), cultivating the 'no-contention mind' of the true nature of all dharmas is the antidote to this. Fifteenth, what is 'Deva-mind' (the mind of a Deva)? It refers to someone whose thoughts and intentions are readily accomplished. Like the Devas, due to the karmic rewards of previous lives, if they have any needs, they arise effortlessly according to their wishes. Frequently arising such wishes and joys, know that this is 'Deva-mind'. It is also due to having been born in the upper realms that one has this habit. Like practitioners of True Words, not expecting distant and vast rewards, but merely driven by their own minds, this can obstruct the pure Bodhi-mind. One should be consciously aware and not be greedy for worldly 'Siddhis' (accomplishments). This is the antidote to this. Sixteenth, what is 'Asura-mind' (the mind of an Asura)? It refers to those who enjoy being in the cycle of birth and death. 'Asura' means 'non-Deva', because their karmic rewards are similar to Devas, but their actions and dwelling places are different, hence the name. These individuals know the benefit of liberation, but deeply enjoy the karmic rewards and pleasures of the cycle of birth and death, unable to advance towards liberation. If a practitioner has such characteristics, know that this is 'Asura-mind'. It is also due to having been born in the Asura realm in previous lives that one has this habit. Observing impermanence, suffering, etc., is the antidote to this. Seventeenth, what is 'Naga-mind' (the mind of a Naga)? It refers to those who think of vast wealth. Frequently thinking: what means should I use to obtain such vast wealth and supremely wonderful treasures? Having this greedy and insatiable thought is the mind of the 'Naga-realm' (the realm of Nagas). It is also originally from coming from the Naga-realm that this habit arises. It likes to make practitioners wish for worldly 'Siddhis', obstructing the pure mind of transcending the world. Contemplating few desires, contentment, impermanence, etc., is the antidote to this. Eighteenth, what is 'Human-mind' (the mind of a human)? It refers to those who think of benefiting others. Liking to pursue and think: so-and-so has been kind to me, what means should I use to let them obtain great benefit; so-and-so has been unfavorable to me, now I should retaliate against them. And all kinds of plans considering how to benefit others, are all 'Human-mind'. One should remember to self-observe one's actions and seek the benefit of the Dharma early, one should not be confused by thinking about other causes and conditions. This is the antidote to this.
彼對治。第十九云何女心。謂隨順欲法者。亦是人趣心。但以多欲為異耳。如經說言。女人多欲百倍于男子。常念所經樂事。或想他容色姿態等。能令行者障蔽凈心。亦是多生曾作女人。猶有本習也。是中以不凈念處等觀身實相。是彼對治。第廿云何自在心。謂思惟欲我一切如意者。自在即外道所事天神也。彼宗計。自在天能隨念。造諸眾生及苦樂等事。修此法者。亦常繫念。愿得如其本尊。若真言行人。數念如是悉地。念我隨念成就。當知是自在心。亦先習使然也。當觀諸法皆悉屬眾因緣無有自在。是所對治。第廿一云何商人心。謂順修初收聚後分拆法者。如世商人先務儲聚貨物。然後思惟分析之。此物當某處用。彼物當其處用。可得大利。若行人先務內外學問。令周備已方復籌量。此是世典當如是處用。此二乘法用應接某人。此大乘資糧是某緣所要。此名商人心。亦由先習使然也。修捷疾智是彼對治。謂隨聞何法。即應觀彼因緣事用。豈待多聞蓄聚。方求用處耶。第廿二云何農夫心。謂隨順初廣聞而後求法者。如學稼者詢問老農。云何知地良美。云何耕植耘耨。云何候時。云何獲藏。如是一一知已方就功力。此心亦爾。先務咨承智者。廣聞道品。然後行之。皆宿習使然也。以利智為所對治。如聞諸蘊無常。即知界
【現代漢語翻譯】 現代漢語譯本 彼對治（對治：對治煩惱的方法）。第十九云何女心（女心：指女性的心態）？謂隨順欲法者，亦是人趣心（人趣心：指人類的心），但以多欲為異耳。如經說言：『女人多欲百倍于男子，常念所經樂事，或想他容色姿態等，能令行者障蔽凈心。』亦是多生曾作女人，猶有本習也。是中以不凈念處等觀身實相，是彼對治。 第廿云何自在心（自在心：追求絕對自由的心態）？謂思惟欲我一切如意者。自在即外道所事天神也。彼宗計，自在天能隨念，造諸眾生及苦樂等事。修此法者，亦常繫念，愿得如其本尊。若真言行人，數念如是悉地（悉地：成就），念我隨念成就。當知是自在心，亦先習使然也。當觀諸法皆悉屬眾因緣無有自在，是所對治。 第廿一云何商人心（商人心：指像商人一樣的心態）？謂順修初收聚後分拆法者。如世商人先務儲聚貨物，然後思惟分析之，此物當某處用，彼物當其處用，可得大利。若行人先務內外學問，令周備已方復籌量，此是世典當如是處用，此二乘法用應接某人，此大乘資糧是某緣所要，此名商人心，亦由先習使然也。修捷疾智是彼對治。謂隨聞何法，即應觀彼因緣事用，豈待多聞蓄聚，方求用處耶？ 第廿二云何農夫心（農夫心：指像農夫一樣的心態）？謂隨順初廣聞而後求法者。如學稼者詢問老農，云何知地良美？云何耕植耘耨？云何候時？云何獲藏？如是一一知已方就功力。此心亦爾，先務咨承智者，廣聞道品，然後行之，皆宿習使然也。以利智為所對治。如聞諸蘊無常，即知界
【English Translation】 English version That is counteracted. Nineteenth, what is 'woman's mind' (Nü Xin: the mentality of a woman)? It refers to those who follow desires, which is also the mind of beings in the human realm (Ren Qu Xin: the mind of human beings), but differs in having more desires. As the sutra says, 'Women have a hundred times more desires than men, constantly thinking about past pleasures, or imagining the appearance and posture of others, which can obstruct the practitioner's pure mind.' This is also because in many past lives, one has been a woman, and still retains that habitual tendency. The countermeasure is to contemplate the true nature of the body using the 'nine cemetery contemplations' (Bu Jing Nian Chu) and other methods. Twentieth, what is 'self-mastery mind' (Zi Zai Xin: the mentality of pursuing absolute freedom)? It refers to those who think that they can have everything they desire. 'Self-mastery' refers to the heavenly deities worshiped by externalist paths. Their sect believes that the 'Self-Mastery Heaven' (Zi Zai Tian) can create all beings and their suffering and happiness according to its thoughts. Those who practice this method also constantly contemplate and wish to become like their original deity. If a 'mantra practitioner' (Zhen Yan Xing Ren) frequently contemplates such 'siddhi' (Xi Di: accomplishment), thinking that their thoughts will be accomplished, know that this is the 'self-mastery mind,' which is also due to past habits. One should contemplate that all phenomena are dependent on various causes and conditions and have no self-mastery; this is the countermeasure. Twenty-first, what is 'merchant's mind' (Shang Ren Xin: the mentality of a merchant)? It refers to those who follow the method of first collecting and then distributing. Just as worldly merchants first store up goods and then think and analyze them, considering where to use this item and where to use that item to gain great profit. If a practitioner first studies internal and external knowledge extensively and then contemplates how to use this worldly text, how to use this 'Two Vehicles' (Er Sheng) teaching to guide someone, and what conditions require this 'Great Vehicle' (Da Sheng) resource, this is called 'merchant's mind,' which is also due to past habits. Cultivating quick wisdom is the countermeasure. That is, upon hearing any teaching, one should immediately contemplate its causes, conditions, uses, and functions, rather than waiting to accumulate much knowledge before seeking its application. Twenty-second, what is 'farmer's mind' (Nong Fu Xin: the mentality of a farmer)? It refers to those who follow the method of first learning extensively and then seeking the Dharma. Just as those who learn farming ask experienced farmers how to know if the land is good, how to plow, plant, weed, and hoe, how to know the right time, and how to harvest and store, and then put in effort after knowing each of these things. This mind is also like that, first consulting wise people, learning extensively about the 'path factors' (Dao Pin), and then practicing them, all due to past habits. Using sharp wisdom is the countermeasure. For example, upon hearing that the 'skandhas' (Yun) are impermanent, one immediately knows the 'realm'
入緣起等其例皆爾。又如毒箭入體。豈得俟三農月廣問。而後拔之耶。第廿三云何河心。謂順修依因二邊法者。此心性雙依二邊。或時修常或時修斷。或復邪正兼信。如河水雙依兩岸。其所漂流之物。亦不定系一邊。此中對治。謂行人專心一境。則能有所至到。若心不定守能令事業俱辨。無此理也。第廿四云何陂池心。謂隨順渴無厭足法者。譬如陂池。若眾水流入終無厭足。是心亦爾。若名利眷屬等事來集其身。終無厭足。乃至於所學法亦爾。如已得乳糜不務速食。更復渴望餘味。是中少欲知足以為對治。第廿五云何井心。謂如是思惟深復甚深者。謂如俯𨶳井水淺深之量難知。此心性亦如是。凡所思惟好尚深遠。所有善不善事。皆欲令人不能測量。共行住同事亦不識其心行。當知是井心也。緣起法門及善人相。皆顯了易知。是彼對治。第廿六云何守護心。謂唯此心實余心不實者。如世人為護己身財物等故。乃至周墻重閣種種防守。不令為他所傷。此心亦爾。常守護身心。乃至如龜藏六。不令外境所傷。謂唯此行為寶。諸餘有作之務皆為不實。學聲聞者多生此心也。以兼護他人。為所對治。又有人自保所解。不欲令他種種異論所傷。謂余見解悉皆不實亦是也。第廿七云何慳心。謂隨順為己亦與他法者。謂此人諸有所作。
【現代漢語翻譯】 現代漢語譯本 入緣起等情況與此類似。又如毒箭射入身體，難道可以等到農忙時節，廣泛詢問之後再拔箭嗎？ 第二十三種是何為河心？指修行時依附於兩種極端的方法。這種心性同時依賴於兩種極端，有時修習常，有時修習斷，或者兼信邪正。如同河水同時依賴於兩岸，其中漂流的物體，也不一定固定在哪一邊。對此的對治方法是，修行人專心於一個境界，才能有所成就。如果心不定，想要所有事業都成功，沒有這個道理。 第二十四種是何為陂池心？指隨順渴求而永不滿足的法。譬如陂池，如果眾水流入，始終沒有滿足的時候。這種心也是這樣，如果名利、眷屬等事物聚集在他身上，始終沒有滿足的時候，乃至對於所學的法也是如此。如已經得到乳糜，不急於食用，反而渴望其他的味道。對此的對治方法是少欲知足。 第二十五種是何為井心？指如此思維，深奧而又深奧。譬如俯視井水，難以知曉其深淺。這種心性也是這樣，凡是所思所想，都崇尚深遠，所有善事或不善事，都想讓人無法測量。共同行走、居住、共事的人，也不瞭解他的心意。應當知道這就是井心。緣起法門以及善人的相貌，都是顯而易見的，這是對此的對治。 第二十六種是何為守護心？指唯有此心是真實的，其他心是不真實的。如同世人為保護自己的身體、財物等，甚至建造圍墻、重樓等各種防禦措施，不讓別人傷害。這種心也是這樣，常常守護身心，甚至像烏龜一樣藏起六根，不讓外境所傷害。認為只有這種行為才是寶貴的，其他有所作為的事情都是不真實的。學習聲聞乘的人大多會產生這種心。以兼顧保護他人，作為對此的對治。又有人保護自己所理解的，不希望被其他各種不同的理論所傷害，認為其他的見解都是不真實的，這也是守護心。 第二十七種是何為慳心？指隨順為自己也為他人的法。指這種人所有作為的事情。
【English Translation】 English version The case of entering dependent origination (緣起, Yuanqi) and the like is similar. Moreover, if a poisoned arrow enters the body, how can one wait until the busy farming season to inquire widely before pulling it out? What is 'river-bank mind' (河心, Hexin) in the twenty-third place? It refers to those who cultivate by relying on the two extremes of causality. This mind-nature relies on both extremes, sometimes cultivating permanence, sometimes cultivating cessation, or believing in both the heretical and the correct. It is like river water relying on both banks, where the things that drift are not fixed to one side. The antidote to this is for the practitioner to focus on one state, then they can achieve something. If the mind is not fixed, wanting all undertakings to succeed, there is no such principle. What is 'pond mind' (陂池心, Beichi xin) in the twenty-fourth place? It refers to those who follow the law of thirst and insatiability. It is like a pond, where if many waters flow in, there is never satisfaction. This mind is also like that. If fame, gain, relatives, and other things gather on the body, there is never satisfaction, even with the teachings learned. It is like already obtaining milk-gruel but not hurrying to eat it, instead craving other flavors. The antidote to this is contentment with few desires. What is 'well mind' (井心, Jingxin) in the twenty-fifth place? It refers to thinking in such a way that it is deep and profound. It is like looking down at well water, where the depth is difficult to know. This mind-nature is also like that. All thoughts and ideas are lofty and far-reaching, and all good and bad deeds are done in a way that prevents others from measuring them. Those who walk, live, and work together do not understand the workings of this mind. Know that this is 'well mind'. The Dharma gate of dependent origination and the characteristics of good people are all clear and easy to know, and this is the antidote to it. What is 'guarding mind' (守護心, Shouhu xin) in the twenty-sixth place? It refers to the idea that only this mind is real, and other minds are not real. It is like how people protect their bodies, possessions, etc., even building walls and multiple layers of defense to prevent others from harming them. This mind is also like that, constantly guarding the body and mind, even hiding the six senses like a turtle, not allowing external circumstances to harm them. They believe that only this behavior is precious, and all other active endeavors are unreal. Those who study the Hearer Vehicle (聲聞乘, Shengwen cheng) often generate this mind. Taking care to protect others as well is the antidote to this. Also, some people protect their own understanding, not wanting to be harmed by various different theories, believing that other views are all unreal, and this is also 'guarding mind'. What is 'stingy mind' (慳心, Qianxin) in the twenty-seventh place? It refers to following the Dharma of doing things for oneself and also for others. It refers to the things that this person does.
皆悉為自身。故財物伎藝乃至善法。皆好秘惜不以惠人。有此相者。知是慳心。以念施及無常等。為所對治。當念財物伎能。設無常時。無有隨我去者。然今此身。唸唸不可自保。何惜此耶。第廿八云何貍心。謂順修徐進法者。如貓貍伺捕禽鳥。屏息靜住不務速進。望至度內然後取之。此人亦爾。遇聞種種法要。但作心領受記持而不進行。冀待良緣會合。則當勇健勵行之。又如貓貍蒙種種慈育。亦不識恩分。若人但受他慈惠善言。而不念報。是貍心也。以不待時處如聞輒行常念恩德。為所對治。第廿九云何狗心。謂得少分以為喜足者。以狗以薄福因緣。所期下劣故。遇得少分粗鄙之食。便生喜足。若稍過於此者。則非本所望。此心亦爾。聞少分善法。便以為行不可盡。不復更求勝事。此聲聞種習所生也。以增上意樂為所對治。乃至心如大海。少亦不拒多亦不溢。第三十云何迦樓羅心。謂隨順朋黨羽翼法者。此鳥常恃兩翅挾輔其身。所往隨意以成大勢。假少一羽則無所能為。此心亦爾。常念多得朋黨與輔翼相資以成事業。又因他所作而後發心。不能獨進。如見人行善。便念彼尚能行。我何不為。當念勇健菩提心。如師子王不籍助伴。為所對治。第卅一云何鼠心。謂思惟斷諸繫縛者。如鼠見他箱篋繩系等。輒好非理損壞。
【現代漢語翻譯】 現代漢語譯本 都認為是自己的。所以對於財物、技藝乃至善法，都喜歡秘密地收藏，不肯施捨給別人。有這種表現的人，就知道是慳吝之心。應當用思念佈施以及無常等道理來對治它。應當思念財物和技能，即使沒有無常到來，也沒有什麼能跟隨我離去。然而現在這個身體，唸唸之間都不能自己保全，又何必吝惜這些呢？
第二十八，什麼是貍貓心？是指順著緩慢修行的法門的人，就像貓或貍貓伺機捕捉禽鳥一樣，屏住呼吸，安靜地等待，不急於快速前進，希望等到時機成熟，然後在捕捉。這種人也是這樣，遇到聽到各種重要的佛法，只是在心裡領會、接受和記住，而不去實踐，期望等待好的機緣會合，然後才勇猛精進地去修行。又像貓或貍貓受到各種慈愛和養育，也不懂得感恩。如果有人只是接受別人的慈悲和善言，而不懂得報答，這就是貍貓心。應當用不等待時機和地點，一聽到就立刻行動，常常思念恩德來對治它。
第二十九，什麼是狗心？是指得到少許就感到滿足的人。因為狗由於福報淺薄的因緣，所期望的都很低下，所以遇到得到少許粗糙的食物，就感到滿足。如果稍微超過這些，就不是它原本所期望的。這種心也是這樣，聽到少許的善法，就認為修行已經到了盡頭，不再去追求更殊勝的事情。這是聲聞種姓的習氣所產生的。應當用增上意樂來對治它，乃至心量像大海一樣，少的也不拒絕，多的也不會溢出。
第三十，什麼是迦樓羅（Garuda，金翅鳥）心？是指隨順朋黨羽翼之法的人。這種鳥常常依靠兩翅夾輔其身，想去哪裡就去哪裡，從而成就大勢力。如果缺少一隻翅膀，就什麼都不能做。這種心也是這樣，常常想著多得到朋黨和輔翼，互相幫助來成就事業。又因為別人所做的事情，然後才發心，不能夠獨自前進。例如看到別人行善，就想他們尚且能夠行善，我為什麼不能做呢？應當思念勇猛精進的菩提心，像獅子王一樣不依靠任何助伴來對治它。
第三十一，什麼是鼠心？是指思惟斷絕各種束縛的人。就像老鼠看到別人的箱子、櫃子被繩子捆綁等，總是喜歡不講道理地破壞。
【English Translation】 English version They all consider it as their own. Therefore, they like to secretly hoard wealth, skills, and even good Dharmas, and are unwilling to give them to others. Those who have this characteristic are known to have a miserly mind. It should be countered by contemplating giving and impermanence. One should contemplate that even if impermanence does not arrive, nothing can follow me when wealth and skills are gone. However, this body cannot even protect itself from moment to moment, so why be stingy with these things?
Twenty-eighth, what is a cat-like mind? It refers to those who follow the path of slow cultivation, like a cat or raccoon waiting to catch birds, holding their breath, staying quiet, and not rushing to advance quickly, hoping to wait until the time is ripe before catching them. This person is also like this, when encountering various important Buddhist teachings, they only comprehend, accept, and remember them in their mind, but do not practice them, hoping to wait for good opportunities to come together, and then they will bravely and diligently practice. Also, like a cat or raccoon that receives various kindness and nurturing, they do not know how to be grateful. If a person only receives compassion and kind words from others, but does not think of repaying them, this is a cat-like mind. It should be countered by not waiting for the right time and place, acting immediately upon hearing, and constantly thinking of gratitude.
Twenty-ninth, what is a dog-like mind? It refers to those who are content with getting little. Because dogs have shallow blessings, their expectations are low, so they are content with getting a small amount of coarse food. If it slightly exceeds this, it is not what they originally expected. This mind is also like this, hearing a small amount of good Dharma, they think that cultivation has reached its end, and no longer seek more excellent things. This is produced by the habits of the Śrāvaka (Hearer) lineage. It should be countered by superior intention, even to the point where the mind is like the ocean, not rejecting little and not overflowing with much.
Thirtieth, what is a Garuda (golden-winged bird) mind? It refers to those who follow the Dharma of factions and wings. This bird often relies on its two wings to support its body, going wherever it wants, thereby achieving great power. If it lacks one wing, it can do nothing. This mind is also like this, constantly thinking of getting more factions and wings, helping each other to achieve事業 (shìyè, undertakings). Also, they only develop the intention after others have done something, unable to advance alone. For example, seeing others doing good deeds, they think that they are able to do good deeds, so why can't I? It should be countered by contemplating the brave and diligent Bodhicitta (awakening mind), like a lion king who does not rely on any helpers.
Thirty-first, what is a rat-like mind? It refers to those who think of severing all bonds. Like a rat seeing other people's boxes and cabinets tied with ropes, it always likes to damage them unreasonably.
亦不作念。由斷此故令我得如是利。但爾無趣為之。此心亦爾。所有系屬及與成事。好為間隙而俎敗之。第卅二歌詠心。梵本缺文不釋。阿阇梨言。此喻傳法音也。如世人度曲於他。得善巧已。復為他人奏之。出種種美妙之音。聞者歡喜。此心欲從他聽聞正法。我當轉為眾生。以種種文句。莊嚴分別演說。令此妙音處處聞知也。多是聲聞宿習。亦能障凈心也。當念我當得內證自然之慧。然後普現色身而演說之。是彼對治。第卅三云何舞心。謂修行如是法。我當上升種種神變者。如世人支分散動說名為舞。神變亦爾。現種種未曾有事。令前人心凈悅眼。多是五通余習者。若偏尚如是悉地方便愿求。亦障凈心也。當念除蓋障三昧心無散動。神通不起滅定。而作加持神變。勿貪世間少驗。是所對治。第卅四云何擊鼓心。謂修順是法。我當擊法鼓者。鼓能警誡眾生。令得覺悟。若行人作如是念。眾生長夜昏寢。我當習種種無礙辨才。擊大法鼓而警悟之。亦能妨礙凈心也。當念早證無量語言陀羅尼。以天鼓妙音普告一切眾。勿以世間小利妨大事因緣。是彼對治。第卅五云何室宅心。謂順修自護身法者。如人造立舍宅庇衛其身。得免寒熱風雨盜賊惡蟲等。種種不饒益事。此心亦爾。我當持戒修善以自防護。令今世後世遠離惡道眾苦
。多是聲聞習也。當念救護一切眾生非獨一身。是所對治。第卅六云何師子心。謂修行一切無怯弱法者。如師子于諸獸中。隨所至處皆勝。無有怯弱。此心亦爾。於一切事中。皆欲令勝一切人心不怯弱。自心謂無有難事。莫能與我粗其優劣者。若自覺知已。當發釋迦師子心。當令一切眾生遍勝。無有優劣。是所對治。第三十七云何鵂鹠心。謂常暗夜思念者。此鳥于大明中無所能為。夜則六情爽利。若行者晝日雖有所聞。誦習昏憒不得其善巧。至暗夜思憶所為之事。重複籌量便得明瞭。乃至修禪觀等。亦以暗處為勝。若覺知已。當念等於明暗。令所作意無晝夜之別。是所對治。第三十八云何烏心。謂一切處驚怖思念者。如烏鳥若人善心附近惠養。或時伺求其便。俱生猜畏之心。一切時性常如是。此心亦爾。雖善友欲為饒益及陷誤之者。一概猜阻而懷疑懼。乃至持戒修善時。亦于生死懷驚怖心。若覺知已。當修安定無畏心。是彼對治。第三十九云何羅剎心。謂于善中發起不善者。如人見為善事。皆作不善意解。佛說造諸塔廟得無量福。而彼反作是言。由此故橫損無量小蟲煩擾施主。將何所益當受苦報發起謂如是等不善心生起也。是中但以觀功德利益不念彼矩。為所對治。第四十云何刺心。謂一切處惡作為性者。猶如棘叢于
【現代漢語翻譯】 現代漢語譯本 多是聲聞（Shravaka，小乘佛教徒）的習氣。應當想著救護一切眾生，而非只救護自身。這是所要對治的。 第三十六，什麼是師子心（Simha-citta，獅子之心）？是指修行一切沒有怯弱法的人。如同獅子在各種野獸中，無論到哪裡都能獲勝，沒有怯弱。這種心也是如此，在一切事情中，都想要勝過所有人，內心不怯弱。內心認為沒有難事，沒有人能與我相比優劣。如果自覺已經這樣，應當發起釋迦師子心（Śākyasiṃha-citta，如釋迦牟尼佛一般的獅子之心），應當令一切眾生普遍獲勝，沒有優劣之分。這是所要對治的。 第三十七，什麼是鵂鹠心（Ulukā-citta，貓頭鷹之心）？是指常在暗夜思念的人。這種鳥在大光明中無所作為，夜晚則六根敏銳。如果修行人在白天雖然有所聽聞，誦讀學習卻昏聵，不能得到其中的善巧，到了暗夜思憶所做的事情，反覆衡量就能明白，乃至修禪觀等，也以暗處為佳。如果覺知已經這樣，應當想著平等對待光明和黑暗，令所作所為沒有晝夜之別。這是所要對治的。 第三十八，什麼是烏心（Kāka-citta，烏鴉之心）？是指在一切處都驚恐思念的人。如同烏鴉，如果有人好心靠近餵養，有時也會伺機尋求方便，產生猜疑畏懼之心，一切時候本性都是這樣。這種心也是如此，即使善友想要給予饒益，或者有人想要陷害，都一概猜疑阻撓而懷疑恐懼，乃至持戒修善時，也對生死懷有驚恐之心。如果覺知已經這樣，應當修習安定無畏之心，這是對治它的方法。 第三十九，什麼是羅剎心（Rākṣasa-citta，羅剎之心）？是指在善事中發起不善念頭的人。如同有人看到別人做善事，都用不善的意念去理解。佛說建造各種塔廟能得到無量福報，而他們反而說，因此橫加損害了無數小蟲，煩擾了施主，有什麼益處？應當受到苦報。發起是指像這樣等不善心生起。這裡只以觀察功德利益，不念及他們的行為，作為對治的方法。 第四十，什麼是刺心（Kaṇṭaka-citta，荊棘之心）？是指在一切處以作惡為本性的人。猶如荊棘叢林，于
【English Translation】 English version Mostly, these are the habits of Shravakas (Śrāvaka, Hearers, disciples in early Buddhism). One should contemplate saving all sentient beings, not just oneself. This is what needs to be counteracted. Thirty-sixth, what is the Lion-heart (Simha-citta)? It refers to those who cultivate all fearless dharmas. Just as a lion among all beasts prevails wherever it goes, without any fear. This heart is also like that; in all matters, it desires to surpass everyone, with a fearless mind. The mind believes there is nothing difficult, and no one can compare to me in terms of superiority or inferiority. If one is aware of this, one should generate the Śākyasiṃha-citta (the heart of Śākyamuni Buddha, the Lion of the Shakyas). One should enable all sentient beings to universally prevail, without any distinction of superiority or inferiority. This is what needs to be counteracted. Thirty-seventh, what is the Owl-heart (Ulukā-citta)? It refers to those who constantly contemplate in the dark night. This bird is incapable in great light, but at night, its six senses are sharp. If a practitioner hears something during the day, their recitation and learning are muddled, and they cannot grasp the skillful means. But when they recall what they have done in the dark night, and repeatedly contemplate it, they become clear. Even in practicing Chan meditation, a dark place is considered superior. If one is aware of this, one should contemplate treating light and darkness equally, so that one's actions have no distinction between day and night. This is what needs to be counteracted. Thirty-eighth, what is the Crow-heart (Kāka-citta)? It refers to those who are constantly fearful and apprehensive everywhere. Like a crow, even if someone approaches with good intentions to feed it, it will sometimes seek an opportunity and harbor suspicion and fear. This is its nature at all times. This heart is also like that; even if a good friend wants to benefit or someone wants to deceive, it suspects and obstructs everything with doubt and fear. Even when upholding precepts and cultivating goodness, it harbors fear of birth and death. If one is aware of this, one should cultivate a stable and fearless heart; this is the remedy. Thirty-ninth, what is the Rakshasa-heart (Rākṣasa-citta)? It refers to those who generate unwholesome thoughts in wholesome matters. Like someone who sees others doing good deeds and interprets them with unwholesome intentions. The Buddha said that building various stupas and temples brings immeasurable blessings, but they say, 'Because of this, countless small insects are harmed, and the donors are disturbed. What benefit is there? They should receive suffering.' 'Generating' refers to the arising of such unwholesome thoughts. Here, only observing the merits and benefits, without considering their actions, is the method of counteraction. Fortieth, what is the Thorn-heart (Kaṇṭaka-citta)? It refers to those whose nature is to do evil everywhere. Like a thorny thicket,
一切處多所損妨。令近者不安此心亦爾。若行善事如大施等。既作已便生追悔之心。若作惡事竟。復自思惟亦懷慚懼。是故常懷惡作動慮不安。此中對治法。若有犯速務懺除。勿生掉悔。所為善事。應自思惟生慶幸心。第四十一云何窟心。謂順修為入窟法者。謂諸龍阿修羅等。皆在地下或海底深窟中。多有神仙諸藥。能得長壽自在。行者或念彼中多有美女。端正同於諸天。可無夭逝之憂五欲自恣。或念留住彼中。可得劫壽見未來諸佛。皆是窟心也。當念如法修行。可於此生見法明道乃至成佛。不應抂路稽留念此世仙之法。是彼對治。第四十二云何風心。謂遍一切處發起為性者。風性散亂由不住故。此人心亦爾。於一切處遍種善根。謂於世間外道種種天尊及三乘諸行中。皆令有分。而作是念。如多種子於一切處遍之。會有成者。當如是風心也。當念石田不毛虛費種子。當求良美福田膏腴之處。專意耕耨所獲必多。是彼對治。第四十三云何水心。謂順修洗濯一切不善法者。如水性清潔。雖暫為諸垢所污。澄之則凈又能洗除垢穢。此人心亦爾。常欲發露垢惡懺洗三業眾罪。以見此垢此凈我如是行。則能障礙凈心。但當觀心實相。了從本來垢法不生。自能除一切蓋障。是彼治行也。第四十四云何火心。謂熾盛炎熱為性者。如火
【現代漢語翻譯】 現代漢語譯本 在一切情況下都會造成許多損害和妨礙，使親近的人感到不安，這種心也是如此。如果做了行善的事，比如大型佈施等等，做完之後便產生後悔之心。如果做了惡事，結束后又自己思量，也懷著慚愧和恐懼。因此常常懷著因做錯事而產生的憂慮，感到不安。對此的對治方法是，如果犯了錯，迅速努力懺悔消除，不要產生後悔。對於所做的善事，應該自己思量，產生慶幸之心。 第四十一，什麼是窟心（指修行者貪戀洞窟生活的心）？是指順應修行進入洞窟之法的人。比如諸龍（Nāga，蛇神）阿修羅（Asura，非天）等，都在地下或海底深窟中。其中多有神仙和各種藥物，能夠獲得長壽自在。修行者或者念想其中多有美女，容貌端正如同諸天，可以沒有夭折的憂慮，五欲（pañca kāmaguṇā，色聲香味觸）可以隨意放縱。或者念想留在其中，可以獲得漫長的壽命，見到未來諸佛。這些都是窟心。應當念想如法修行，可以在此生見到法，明白道理，乃至成佛，不應該走彎路，停留在念想世間神仙之法。這是對此的對治。 第四十二，什麼是風心（指心像風一樣散亂）？是指遍及一切處發起為本性。風的性質是散亂，因為不住留。這種心也是如此，在一切處普遍種植善根，比如在世間外道（Tīrthika，佛教以外的修行者）的各種天尊以及三乘（Triyāna，聲聞乘、緣覺乘、菩薩乘）的各種修行中，都令其有一份。並且這樣想，如同多種子在一切處普遍播撒，總會有成功的。這就是風心。應當念想貧瘠的土地不長莊稼，白白浪費種子。應當尋求良好肥沃的福田，專心耕耘，所獲得的必定很多。這是對此的對治。 第四十三，什麼是水心（指希望通過修行洗滌罪惡的心）？是指順應修行洗濯一切不善法的人。如同水的性質清潔，雖然暫時被各種污垢所污染，澄清之後就乾淨了，又能洗除污垢。這種心也是如此，常常想要發露罪惡，懺悔洗滌身口意三業的各種罪過。因為見到這種污垢，這種清凈，我這樣修行，就能障礙清凈心。但應當觀察心的實相，了知從本來污垢之法不生，自然能夠去除一切蓋障。這是對此的對治。 第四十四，什麼是火心（指心像火一樣熾熱）？是指以熾盛炎熱為本性。如同火
【English Translation】 English version In all circumstances, it causes much harm and hindrance, making those who are close feel uneasy; this mind is also like that. If one does good deeds, such as large-scale donations, etc., after doing them, one generates a feeling of regret. If one does evil deeds, after finishing them, one reflects on them and feels ashamed and fearful. Therefore, one constantly harbors worries arising from having done wrong, feeling uneasy. The remedy for this is that if one has made a mistake, one should quickly strive to repent and eliminate it, and not generate regret. Regarding the good deeds one has done, one should reflect on them and generate a feeling of rejoicing. Forty-first, what is 'cave-mind' (referring to the mind of a practitioner who is attached to cave life)? It refers to those who cultivate in accordance with the practice of entering caves. For example, Nāgas (serpent deities), Asuras (demigods), etc., are all in underground or deep sea caves. Within them are many immortals and various medicines that can obtain longevity and freedom. The practitioner may think that there are many beautiful women within, with appearances as beautiful as the devas (gods), and there is no worry of premature death, and the five desires (pañca kāmaguṇā, objects of the five senses) can be indulged at will. Or one may think that staying within, one can obtain a long lifespan and see the future Buddhas. These are all 'cave-mind'. One should think of cultivating in accordance with the Dharma, and in this life one can see the Dharma, understand the truth, and even become a Buddha. One should not take a detour and remain attached to the practices of worldly immortals. This is the remedy for this. Forty-second, what is 'wind-mind' (referring to a mind that is scattered like the wind)? It refers to that which arises everywhere as its nature. The nature of wind is scattered because it does not stay. This mind is also like that, universally planting roots of goodness everywhere, such as in the various deities of worldly Tīrthikas (non-Buddhist practitioners) and in the various practices of the three vehicles (Triyāna, Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), causing them all to have a share. And one thinks like this: like planting many seeds everywhere, there will always be some that succeed. This is 'wind-mind'. One should think that barren land does not grow crops, and seeds are wasted in vain. One should seek good and fertile fields of merit, and cultivate them with focused intention, and what is obtained will surely be much. This is the remedy for this. Forty-third, what is 'water-mind' (referring to the mind that hopes to wash away sins through practice)? It refers to those who cultivate in accordance with washing away all unwholesome dharmas. Like the nature of water is pure, although temporarily polluted by various impurities, after being clarified it becomes clean, and it can also wash away dirt and filth. This mind is also like that, constantly wanting to reveal sins and repent and wash away the various sins of the three karmas (body, speech, and mind). Because one sees this impurity, this purity, and I cultivate in this way, it can hinder the pure mind. But one should observe the true nature of the mind, and understand that from the beginning, the dharma of impurity does not arise, and naturally one can remove all veils and hindrances. This is the practice to remedy it. Forty-fourth, what is 'fire-mind' (referring to a mind that is as fiery as fire)? It refers to that which has blazing heat as its nature. Like fire
性赫奕躁疾。此人心亦爾。若造善時。須臾間能成無量功德。造惡亦少時成極重業。此中治行。應思惟猛暴之心多所敗傷。以柔和慈善之水方便令滅。而熾然善事務令恒久。是彼對治。第四十五泥心。梵本缺文不釋。阿阇梨言。此是一向無明心也。乃至目前近事亦不能分別記憶。故律云猶如泥團。又如泥濘以淖弱故。難事越度。要令有所由藉。謂假橋樑等方能越之。若覺有此方便。必須歸憑善友。令方便開發。乃能漸去無知還生慧性也。第四十六云何顯色心。謂類彼為性者。譬如青黃赤白等染色。若素絲入之便與同色。此人心亦如是。見聞善法亦隨彼行。見聞惡事亦依隨修學。乃至無記亦爾。對種種境界隨事而遷。行人自覺知已。當念專求自證之法。不由他悟不為他緣所轉。是彼對治。第四十七云何板心。謂順修隨量法。捨棄余善故者。如板在水中。隨其份量受載諸物。過限則不能勝。終亦傾棄之。此人心亦爾。簡擇善法業隨己力分。行一事已便作是語。我承上以來。唯行此法不知其他。乃至習行八齋即不捨離。更不慕行余善。以發廣大心學菩提行。是所對治。第四十八云何迷心。謂所執異所思異者。如人迷故。意欲向東而更向西。此人心亦如是。意欲學不凈觀。而反取凈相。自謂我今修不凈觀。若修無常無我時。反
【現代漢語翻譯】 現代漢語譯本 性情赫奕（兇猛）躁疾。這種人的心也是如此。如果造善業時，須臾之間就能成就無量功德；造惡業也很快就能造成極重的罪業。對於這種情況的對治方法，應當思維猛暴之心會帶來很多敗壞和傷害，用柔和慈善之水方便地令其熄滅，並且要讓熾盛的善業長久持續下去。這是對此的對治方法。 第四十五泥心。梵文字缺文，沒有解釋。阿阇梨說，這是一種完全無明的心。甚至對於眼前的事情也不能分辨和記憶。所以律典中說，就像泥團一樣。又像泥濘一樣，因為軟弱，難以越過。需要有所憑藉，比如藉助橋樑等才能越過。如果覺察到自己有這種情況，必須依靠善友，讓他們方便地啓發自己，才能逐漸去除無知，重新生起智慧。 第四十六云何顯色心？是指那些以類似顯色為特性的人。譬如青、黃、赤、白等染色，如果將素絲放入其中，就會染上同樣的顏色。這種人的心也是如此，見到聽到善法，也會隨之而行；見到聽到惡事，也會依隨修學；乃至對於無記的事情也是這樣。對於種種境界，隨著事情而改變。修行人如果自覺知道這種情況，應當專心尋求自證之法，不依靠他人開悟，不被其他因緣所轉移。這是對此的對治方法。 第四十七云何板心？是指順著自己所修的少量法，捨棄其餘善法的人。就像木板在水中，隨著它的份量承載諸物，超過限度就不能承受，最終也會傾覆。這種人的心也是如此，選擇善法也隨自己的能力大小。做了一件事就說，我從以前到現在，只做這件事，不知道其他的。乃至習慣於修行八齋戒就不捨離，不再羨慕修行其他的善法，以發起廣大的心來學習菩提行。這是所要對治的。 第四十八云何迷心？是指所執著的和所思念的不同的人。就像人迷路一樣，想要向東卻反而向西。這種人的心也是如此，想要學習不凈觀，卻反而取著清凈的相，自己還說我現在修的是不凈觀。如果修習無常、無我時，反而...
【English Translation】 English version The nature is impetuous and hasty. Such is this person's mind. If they create good deeds, they can accomplish immeasurable merits in an instant. If they create evil deeds, they can quickly create extremely heavy karma. The remedy for this is to contemplate how a violent mind causes much destruction and harm, and to use the water of gentleness and compassion to extinguish it skillfully, and to ensure that blazing good deeds last long. This is the remedy for that. Forty-fifth, Mud Mind. The Sanskrit text is missing and not explained. The Acharya (teacher) says that this is a completely ignorant mind. It cannot even distinguish or remember things that are happening right in front of it. Therefore, the Vinaya (monastic code) says that it is like a lump of mud. It is also like mud, which is difficult to cross because it is weak. It needs something to rely on, such as a bridge, to cross it. If you realize that you have this condition, you must rely on good friends to help you develop skillfully, so that you can gradually remove ignorance and regain wisdom. Forty-sixth, What is a Manifesting Color Mind? It refers to those whose nature is like manifesting colors. For example, if you put plain silk into dyes such as blue, yellow, red, or white, it will take on the same color. This person's mind is also like this. When they see or hear good Dharma (teachings), they will follow it. When they see or hear evil deeds, they will follow and learn them. Even with neutral things, it is the same. It changes with the circumstances. If a practitioner is aware of this, they should focus on seeking the Dharma of self-realization, not relying on others for enlightenment, and not being swayed by other conditions. This is the remedy for that. Forty-seventh, What is a Board Mind? It refers to those who follow the limited Dharma they practice and abandon other good deeds. Just like a board in the water, it carries things according to its capacity. If it exceeds the limit, it cannot bear it and will eventually capsize. This person's mind is also like this. They choose good deeds according to their ability. After doing one thing, they say, 'I have only done this Dharma since the beginning, and I don't know anything else.' Even if they are accustomed to practicing the Eight Precepts (aṣṭāṅga-śīla), they will not abandon them and will no longer admire practicing other good deeds, in order to develop a vast mind to learn the Bodhi (enlightenment) path. This is what needs to be remedied. Forty-eighth, What is a Deluded Mind? It refers to those whose attachments and thoughts are different. Just like a person who is lost, wanting to go east but instead going west. This person's mind is also like this. They want to learn the Impurity Contemplation (aśubha-bhāvanā), but instead grasp at pure appearances, and still say that they are practicing the Impurity Contemplation. If they practice Impermanence (anitya) and No-self (anātman), they instead...
行常我倒中。謂我今修無常無我。由心散亂故使然也。當念專一其心。審諦安詳無倒觀察。是彼對治。第四十九云何毒藥心。謂順修無生分法者。毒謂龍蛇藥草諸惡毒也。如人中毒悶絕。轉趣死地無有生分。此人心亦爾。不生善心亦不生噁心乃至一切心不能生起。但任運而行。漸入無因無果中。故名無生分法也。行人自覺知已。應發起大悲眾善離斷滅空。即是所謂甘露妙藥。第五十云何罥索心。謂一切處住於我縛為性者。如人為罥索所縛。乃至手足支節不得動轉。此心如是。墮于斷見我縛之中。此見能縛行者心。乃至於一切處。常為所拘不能自出。最是重障也。既覺知已。應速以緣起正慧刀決除障蓋。是所對治。第五十一云何械心。謂二足止住為性者。在手曰杻在足曰械。如人為械所持故。二足停住不得前進。此心亦爾。常好端坐。寂然住立而修定心。及觀察法義為此所拘。故名為械心。此中治行。當於一切時處。思惟修習使靜亂無間。是所對治。第五十二云何云心。謂常作降雨思念者。如西方夏三月中。霖雨特甚。以常滯淫昏藝故。時俗憂樂思慮之心。蔚翳滋多。故云作降雨時思念也。覺知已。則當行舍心。離於世間憂喜隨順法喜。是所對治。第五十三云何田心。謂常如是修事自身者。如人有良美之田。常修治耕墾
【現代漢語翻譯】 現代漢語譯本 行常我倒中。這是指我如今所修的無常無我，是因為內心散亂導致的。應當專注於一心，仔細安詳地進行無顛倒的觀察，這是對此的對治方法。第四十九，什麼是毒藥心？指的是順著修習無生分法的人。毒藥指的是龍、蛇、藥草等各種惡毒之物。就像人中了毒，昏悶不醒，逐漸走向死亡，沒有生存的希望。這種心也是如此，不生善心，也不生噁心，乃至一切心都不能生起，只是任由其發展，逐漸進入無因無果的境地。所以稱為無生分法。修行人如果自覺已經陷入這種狀態，應當發起大悲心，修習各種善行，遠離斷滅空，這就是所謂的甘露妙藥。第五十，什麼是罥索心？指的是在一切處都執著於我縛為本性的人。就像人被罥索所束縛，乃至手足肢體都不能動彈。這種心也是如此，墮入斷見我縛之中。這種見解能夠束縛修行人的心，乃至在一切處，常常被拘禁而不能自拔，是最嚴重的障礙。如果已經覺知，應當迅速用緣起正慧之刀斬斷這些障礙。這是對此的對治方法。第五十一，什麼是械心？指的是以雙足停止不動為本性的人。在手上叫做杻，在腳上叫做械。就像人被械具所束縛，雙足停住不能前進。這種心也是如此，常常喜歡端坐，寂然站立而修習定心，以及觀察法義，因此被這些所拘束，所以稱為械心。對此的對治方法，應當在一切時處，思維修習，使靜和亂之間沒有間隔。這是對此的對治方法。第五十二，什麼是云心？指的是常常作降雨的思念。就像西方夏三月中，連綿不斷的雨下得特別大，因為常常滯留在淫慾昏沉的境界中，所以世俗的憂愁快樂思慮之心，茂盛滋長。所以說是作降雨時的思念。覺知之後，就應當行舍心，離開世間的憂喜，隨順法喜。這是對此的對治方法。第五十三，什麼是田心？指的是常常這樣修治自身。就像人有良好肥沃的田地，常常修治耕耘。
【English Translation】 English version It often happens that I am in a state of delusion. This refers to my current practice of impermanence and non-self, which is caused by mental distraction. One should focus one's mind, carefully and peacefully observe without inversion. This is the antidote to it. Forty-ninth, what is 'poison mind'? It refers to those who follow the practice of non-origination. Poison refers to dragons, snakes, medicinal herbs, and all kinds of evil poisons. Just like a person who is poisoned, becomes unconscious, and gradually moves towards death, with no hope of survival. This mind is also like that, not generating good thoughts, nor generating bad thoughts, and even all thoughts cannot arise, but just letting it develop, gradually entering a state of no cause and no effect. Therefore, it is called the 'non-origination practice'. If a practitioner is aware that they have fallen into this state, they should arouse great compassion, cultivate various good deeds, and stay away from annihilation and emptiness, which is the so-called 'sweet dew medicine'. Fiftieth, what is 'lasso mind'? It refers to those who are attached to the nature of 'I-bondage' in all places. Just like a person who is bound by a lasso, even their hands and feet cannot move. This mind is also like that, falling into the 'view of annihilation' and 'I-bondage'. This view can bind the practitioner's mind, and even in all places, they are often imprisoned and cannot free themselves, which is the most serious obstacle. If one is aware of this, one should quickly use the 'wisdom-sword of dependent origination' to cut off these obstacles. This is the antidote to it. Fifty-first, what is 'fetter mind'? It refers to those whose nature is to stop with both feet. What is on the hands is called 'handcuffs', and what is on the feet is called 'fetters'. Just like a person who is held by fetters, their feet stop and cannot move forward. This mind is also like that, often liking to sit upright, quietly standing and practicing meditation, and observing the meaning of the Dharma, therefore being bound by these, so it is called 'fetter mind'. The antidote to this is that one should, at all times and in all places, contemplate and practice, so that there is no gap between stillness and chaos. This is the antidote to it. Fifty-second, what is 'cloud mind'? It refers to constantly thinking of raining. Just like in the third month of summer in the West, the continuous rain is particularly heavy, because one often stays in the realm of lust and drowsiness, so the worldly thoughts of sorrow, joy, and deliberation flourish and grow. Therefore, it is said to be thinking of raining. After being aware of this, one should practice the 'mind of renunciation', leave the worldly sorrows and joys, and follow the joy of the Dharma. This is the antidote to it. Fifty-third, what is 'field mind'? It refers to constantly cultivating oneself in this way. Just like a person who has good and fertile land, constantly cultivates and plows it.
蕓除莣穢。種種方便令得清凈。此人亦爾。常好修事其身以香花滋味等。灌涂奉養務令光潔嚴好。覺知已。常念回此功力修事其心。以如是諸供養具。播植福田資成勝果。是彼對治。第五十四云何鹽心。謂所思念彼復增加思念者。如鹽性咸。凡有所入處皆增鹽味。此人心亦如是。于所思事復加思念。如憶想欲色之時。適生此意。還復自推求。是心由誰而生。作何相貌。觀此心未決。復念此推求之慮有何因緣。如是則無窮盡也。既覺知已。當一向安心諦理務。使穿徹。又心性離念非憶度能知。不于分別之上更增心數也。第五十五云何剃刀心。謂唯如是依止剃除法者。剔除鬢髮是離俗出家相。謂此人心但作是念。我已剔除俗相。令惡法不得復滋。更何所求。當知此心最惡。以自作分限故。能剃所有善根令不得生。當念一切賢聖所應斷者。所謂無明住地三毒之根。若能剃此令妄想不生。乃名真出家也。第五十六云何彌盧等心。謂常思惟心高舉為性者。如須彌山高絕眾峰。無能出其上者。此人心亦爾。常以高舉為性。乃至師僧父母等所應尊敬處。皆不能下意。猶如高幢不可屈撓。若欲撓之要必當折。終不改其常操。以忍辱謙卑。於一切眾生作大師想。為所對治。第五十七云何海等心。謂常如是受用自身而住者。譬如大海百川歸
【現代漢語翻譯】 現代漢語譯本 清除雜亂的思緒，用各種方法使內心得到清凈。這種人也是這樣，總是喜歡修飾自己的身體，用香、花、美味等來滋養、塗抹、供奉，務求光鮮亮麗。覺察到這一點后，就應該常常想著把這種功夫和力量轉移到修養內心上，用這些供養的器具，播種福田，成就殊勝的果實。這是對治這種習性的方法。 第五十四，什麼是『鹽心』？就是說所思所念的事情，又不斷地增加思念。就像鹽的性質是鹹的，凡是放入鹽的東西都會增加鹹味。這種人的心也是這樣，對於所思的事情又不斷地增加思念。比如回憶、想像對美色的慾望時，剛一生起這個念頭，就應該反過來自己推究，這個心是由誰而生的？是什麼樣的相貌？觀察這個心還沒有確定，又想這個推究的念頭又是什麼原因產生的？這樣下去就沒有窮盡了。既然覺察到這一點，就應當一心安住于真理，務必使之穿透。而且心性是遠離念頭的，不是靠回憶和揣度能夠了解的，不要在分別之上再增加心念。 第五十五，什麼是『剃刀心』？就是說僅僅依靠剃除外在形式的方法。剃除鬢髮只是離開世俗的出家人的外在形象。就是說這種人心裡只是想著，我已經剃除了世俗的形象，讓惡法不能夠再生長，還要求什麼呢？應當知道這種心是最壞的，因為自己給自己設了界限，能夠剃掉所有的善根，使之不能夠生長。應當想著一切賢聖所應當斷除的，就是無明住地（無明的根本）和貪嗔癡三毒的根源。如果能夠剃除這些，使妄想不生，才叫做真正的出家。 第五十六，什麼是『彌盧等心』？就是說常常思惟心性高舉為特性。就像須彌山（Mount Meru，佛教宇宙觀中的聖山）高聳于眾山之上，沒有人能夠超越它。這種人的心也是這樣，總是以高舉為特性，甚至對於師父、僧人、父母等應該尊敬的人，都不能夠謙下。就像高高的旗幟一樣，不能夠彎曲，如果想要彎曲它，一定要折斷，終究不會改變它一貫的操守。應該用忍辱和謙卑，把一切眾生都看作是大師一樣，來作為對治的方法。 第五十七，什麼是『海等心』？就是說常常這樣受用自身而安住。譬如大海，百川歸
【English Translation】 English version Eliminate cluttered thoughts and use various methods to purify the mind. This person is also like this, always liking to adorn their body, nourishing, smearing, and offering with incense, flowers, delicacies, etc., striving for radiance and beauty. Having realized this, one should always think of transferring this effort and power to cultivating the mind, using these offering implements to sow the field of blessings and achieve supreme fruits. This is the method to counteract this habit. Fifty-fourth, what is 'salt mind'? It means that the things one thinks about are constantly added to with more thoughts. Just as the nature of salt is salty, everything that salt is added to will increase in saltiness. This person's mind is also like this, constantly adding thoughts to the things they think about. For example, when recalling and imagining desires for beauty, as soon as this thought arises, one should turn around and investigate oneself: from whom is this mind born? What is its appearance? Observing this mind without certainty, one then thinks, what is the cause of this thought of investigation? If it goes on like this, there will be no end. Since one has realized this, one should wholeheartedly abide in the truth, striving to penetrate it. Moreover, the nature of the mind is to be free from thoughts; it cannot be understood through recollection and speculation. Do not add more thoughts on top of discriminations. Fifty-fifth, what is 'razor mind'? It means relying solely on the method of outwardly shaving off forms. Shaving off the temples is merely the outward appearance of a renunciant who has left the secular world. It means that this person only thinks in their mind, 'I have already shaved off the secular appearance, so that evil dharmas cannot grow again. What more should I seek?' One should know that this mind is the worst, because it sets limits for itself, and can shave off all good roots, preventing them from growing. One should think of what all the wise and holy ones should cut off, which is the root of ignorance (Avidya) and the three poisons of greed, anger, and delusion. If one can shave these off, so that delusions do not arise, then that is called true renunciation. Fifty-sixth, what is 'Mount Meru mind'? It means constantly contemplating the mind's nature as being high and exalted. Just as Mount Meru (Sumeru) stands tall above all other mountains, and no one can surpass it, this person's mind is also like this, always characterized by being high and exalted. Even towards teachers, monks, parents, and others who should be respected, they cannot be humble. Like a tall banner, it cannot be bent; if one wants to bend it, it must be broken, and it will never change its constant behavior. One should use patience and humility, and regard all beings as great teachers, as a method of counteracting this. Fifty-seventh, what is 'ocean mind'? It means constantly dwelling in and enjoying oneself. For example, the great ocean, to which hundreds of rivers return
之吞納無限。此心亦爾。於一切勝事。皆歸之於己。謂嫌餘人無有比者。常自持如是眾多所長。自受用此而住。前心務高此心務廣。故云與海等同也。行者覺知已。當念三賢十聖等。無量大功德海。展轉深廣。自克心行曾未得其塵渧。不應起大慢之心也。第五十八云何穴等心。謂先決定彼后復變改為性者。譬如完堅之器。后若遇緣穿穴無所堪任。此心亦爾初時多所受持。后稍穿漏也。或初發心受戒時。具足無缺不久漸生漏法。同於已敗之器法水不停。凡如此例。皆名穴心也。故行者常令所為之事皆有終始。又知性多變改。最能障礙堅固菩提心。為彼對治。第五十九云何受生心。謂諸有修習行業彼生。心如是同性者。如人由白黑業受善惡報。由所作種種雜故。受彼彼無量差別身。此心亦爾。所修諸行。皆欲迴向受生。當知得果亦兼善惡也。故行者當念甄擇善惡。除去不善純修白法。就此善中。又復以慧更去粗礦。如是次第。乃至得成純一清凈醍醐妙果。是所對治也。第六十心。梵本缺文。阿阇梨雲。少一猿猴心也。猿猴之性。身心散亂常不暫住。行人亦爾。其性躁動不安故。多所攀緣。猶如猿猴放一捉一。大略言之。眾生盡然。今就偏盛而言也。此中以不隨動散之想。系緣一境。是所對治。猶如猿猴若系之於柱。則不復
【現代漢語翻譯】 吞納無限（之吞納無限：指其容量無限）。此心也是如此，對於一切殊勝的事情，都歸功於自己，認為其他人沒有能與自己相比的。常常覺得自己擁有很多優點，並沉溺於其中。之前的『務高』之心追求高遠，現在的『務廣』之心追求廣博，所以說與大海一樣。修行者覺察到這一點后，應當想到三賢（三賢：菩薩修行過程中的三個階段，即十住、十行、十回向）十聖（十聖：指十地菩薩）等，擁有無量的大功德海，其功德展轉深廣，而自己所修行的，連他們的塵埃都比不上，不應該生起驕慢之心。第五十八，什麼是穴等心？指的是先決定了某個目標，之後又改變主意，就像一個完好的器皿，後來因為某種原因出現了破洞，就無法再使用。這種心也是如此，最初的時候能夠接受和堅持很多東西，後來卻漸漸地出現漏洞。或者剛開始發心受戒的時候，能夠做到具足無缺，但不久之後就漸漸地產生違犯戒律的行為，就像破損的器皿無法盛水一樣。凡是這種情況，都叫做穴心。所以修行者要常常讓所做的事情有始有終，並且要知道心性多變，最容易障礙堅固的菩提心，要針對這一點進行對治。第五十九，什麼是受生心？指的是那些修習行業的人，他們的心性與所受生的狀態相同。就像人因為善業或惡業而得到善報或惡報一樣，因為所做的各種各樣的雜業，而得到各種各樣不同的身體。這種心也是如此，所修的各種行為，都想要回向于受生，應當知道所得到的結果也會兼有善惡。所以修行者應當注意分辨善惡，去除不善的，純粹地修習善法，並且在這些善法中，再用智慧去除粗糙的部分，像這樣一步一步地，最終成就純一清凈的醍醐妙果，這就是所要對治的。第六十心，梵文原本缺失。阿阇梨（阿阇梨：梵語，意為導師）說，這裡少了一個猿猴心。猿猴的特性是身心散亂，常常不能夠安定下來。修行人也是如此，心性躁動不安，所以常常攀緣外物，就像猿猴放開一個又去抓另一個一樣。總的來說，眾生都是這樣，現在只是就特別嚴重的情況來說。這種情況要用不隨外境動搖的念頭，專注於一個目標，這就是所要對治的。就像猿猴如果被拴在柱子上，就不會再亂動了。
【English Translation】 It swallows limitlessly (Zhi tun na wu xian: refers to its limitless capacity). This mind is also like this. For all excellent matters, it attributes them to itself, thinking that others are incomparable to oneself. It often feels that it possesses many strengths and indulges in them. The previous 'wu gao' (striving for height) mind pursues loftiness, and the current 'wu guang' (striving for breadth) mind pursues vastness, so it is said to be like the sea. After realizing this, the practitioner should think of the Three Sages (San Xian: three stages in the bodhisattva's practice, namely the ten abodes, ten practices, and ten dedications) and Ten Saints (Shi Sheng: refers to the ten-bhumi bodhisattvas), who possess immeasurable seas of great merit. Their merits are profound and vast, while one's own practice is not even comparable to a speck of their dust. One should not give rise to arrogance. Fifty-eighth, what is a 'hole-like mind' (xue deng xin)? It refers to first deciding on a goal and then changing one's mind, like a complete and sturdy vessel that becomes unusable if it develops a hole due to some reason. This mind is also like this. Initially, it can accept and uphold many things, but later it gradually develops loopholes. Or, when initially taking vows, one can fulfill them completely, but soon after, one gradually generates actions that violate the precepts, like a damaged vessel that cannot hold water. All such cases are called 'hole-like minds.' Therefore, practitioners should always ensure that their actions have a beginning and an end, and they should know that a fickle mind is most likely to hinder a firm Bodhi mind. This should be addressed accordingly. Fifty-ninth, what is a 'rebirth-receiving mind' (shou sheng xin)? It refers to those who practice karma, and their minds are the same as the state they are reborn into. Just as people receive good or bad retribution due to good or bad karma, they receive various different bodies due to the various mixed karmas they have created. This mind is also like this. All the actions one cultivates are intended to be dedicated to rebirth. One should know that the results obtained will also have both good and bad aspects. Therefore, practitioners should pay attention to distinguishing between good and evil, removing the unwholesome, and purely cultivating wholesome dharmas. Furthermore, within these wholesome dharmas, one should use wisdom to remove the coarse parts, step by step, until one achieves the pure and unadulterated wonderful fruit of ghee. This is what needs to be addressed. The sixtieth mind is missing in the original Sanskrit text. The Acarya (Acharya: Sanskrit, meaning teacher) said that a 'monkey mind' is missing here. The characteristic of a monkey is that its body and mind are scattered and it cannot stay still. Practitioners are also like this. Their minds are restless and uneasy, so they often cling to external objects, like a monkey letting go of one thing and grabbing another. Generally speaking, all sentient beings are like this, but now we are only talking about particularly severe cases. In this situation, one should use the thought of not being swayed by external circumstances and focus on one goal. This is what needs to be addressed. Just like a monkey that is tied to a pillar will no longer move around randomly.
肆情蹺躑騰躍。是所治也。然此六十心。或時行者本性偏多。或由行道用心發動先習。或一時雜起或次第而生。當於一切時留心覺察。自然得順凈菩提心。若阿阇梨為弟子平治心地時。亦當一一簡去也。
經云。秘密主。一二三四五再數。凡百六十心。越世間三妄執。出世間心生。乃至四分之一。度于信解者。亦是答諸心想及心殊異也。由有無明故。生五根本煩惱心。謂貪嗔癡慢疑。所以不說五見者。以屬見煩惱多在六十心中也。此五根本煩惱。初再數為十。第二再數成二十。第三再數成四十。第四再數成八十。第五再數成一百六十心。故云一二三四五再數成百六十心也。以眾生煩惱心。常依二法不得中道故。隨事異名。輒分為二。就此二中。復更展轉細分之。其名相。具如十萬偈中說。若更約上中下九品等。乃至成八萬塵勞。廣則無量。譬如從一種子生五根本。於一根本皆破為二枝。至第五破則成百六十心小枝。從此復更離分。則條葉不可勝計。又如劫初時。人皆化生。以念為食。身光自然安樂無礙。然以不知心實相故。稍貪著地肥。由食味多少。色貌隨異。是非勝負之心。猶此而生。以有憍慢心故。福利衰減地肥隱沒。乃至地膚林藤亦復不現。次食自然粳米。始有男女之類。淫盜殺妄等種種非法。次第而起
【現代漢語翻譯】 現代漢語譯本：肆意地跳躍、奔騰。這就是需要治理的。然而，這六十種心，有時是修行者本性偏頗所致，有時是由於修行過程中用心而引發了先前的習氣，有時是一時之間雜亂生起，有時是次第產生。應當在任何時候都留心覺察，自然就能順應清凈的菩提心。如果阿阇梨（Acharya，導師）為弟子平治心地時，也應當一一簡別去除這些心。
經中說：『秘密主（Guhyapati，金剛手菩薩的別名）。一二三四五再數，總共一百六十種心。超越世間的三種虛妄執著，生起出世間的心，乃至達到四分之一，度過信解階段的人。』這也是回答各種心念和心識差異的問題。由於存在無明（Avidya，對事物真相的迷惑），所以產生五種根本煩惱心，即貪（Lobha，貪婪）、嗔（Dvesha，嗔恨）、癡（Moha，愚癡）、慢（Mana，傲慢）、疑（Vicikitsa，懷疑）。這裡沒有說五見（五種錯誤的見解），是因為屬於見煩惱的大多包含在六十種心中。這五種根本煩惱，第一次再數成為十，第二次再數成為二十，第三次再數成為四十，第四次再數成為八十，第五次再數成為一百六十種心。所以說一二三四五再數成為一百六十種心。因為眾生的煩惱心，常常依於二法而不能得中道，所以隨著事情的不同而有不同的名稱，就分為兩種。在這兩種之中，又輾轉細分。其名稱和相狀，詳細地記載在十萬偈中。如果再按照上中下九品等來區分，乃至形成八萬塵勞。如果廣泛地來說，則是無量無邊。譬如從一種子生出五種根本，在一種根本上都破分為兩個枝條，到第五次破分就成為一百六十種心的小枝。從此再進一步分離，那麼枝條和葉子就不可勝數。又如劫初的時候，人們都是化生，以念為食物，身體的光芒自然，安樂而沒有障礙。然而因為不知道心的真實相狀，漸漸貪著地肥。由於食物味道的多少，容貌也隨之不同，是非勝負之心，由此而生。因為有憍慢心，福利衰減，地肥隱沒，乃至地膚林藤也不再顯現。接著食用自然生長的粳米，開始有了男女之類，淫盜殺妄等種種非法，次第產生。
【English Translation】 English version: To leap and frolic unrestrainedly. This is what needs to be governed. However, these sixty types of minds, sometimes arise from the inherent bias of the practitioner's nature, sometimes from the diligent application of mind during practice which triggers prior habits, sometimes they arise chaotically all at once, and sometimes they arise sequentially. One should be mindful and observant at all times, and naturally one will be in accordance with the pure Bodhi mind. If an Acharya (Acharya, teacher) is rectifying the mind-ground for a disciple, they should also carefully distinguish and remove each of these minds.
The Sutra says: 'Secret Lord (Guhyapati, another name for Vajrapani). Count one, two, three, four, five repeatedly, totaling one hundred and sixty minds. Transcending the three worldly false attachments, the supramundane mind arises, even to a quarter, those who have passed the stage of faith and understanding.' This also answers the questions about various thoughts and differences in consciousness. Because of the presence of Avidya (Avidya, ignorance of the true nature of things), the five fundamental afflictive minds arise, namely Lobha (Lobha, greed), Dvesha (Dvesha, hatred), Moha (Moha, delusion), Mana (Mana, pride), and Vicikitsa (Vicikitsa, doubt). The reason for not mentioning the five views (five kinds of wrong views) is that most of the afflictions related to views are contained within the sixty minds. These five fundamental afflictions, when counted repeatedly for the first time, become ten; when counted repeatedly for the second time, they become twenty; when counted repeatedly for the third time, they become forty; when counted repeatedly for the fourth time, they become eighty; and when counted repeatedly for the fifth time, they become one hundred and sixty minds. Therefore, it is said that counting one, two, three, four, five repeatedly results in one hundred and sixty minds. Because sentient beings' afflicted minds always rely on two extremes and cannot attain the Middle Way, they are given different names according to different situations, and are divided into two categories. Within these two categories, they are further subdivided in detail. Their names and characteristics are described in detail in the ten million verses. If they are further classified according to the nine grades of upper, middle, and lower, they can even form eighty thousand defilements. If described extensively, they are immeasurable. For example, from one seed, five roots arise, and each root is divided into two branches. By the fifth division, one hundred and sixty small branches of mind are formed. From this point, if further separated, the branches and leaves become countless. Also, like in the beginning of the Kalpa, people were born through transformation, nourished by thought, and their bodies radiated natural light, enjoying happiness and freedom from obstacles. However, because they did not know the true nature of the mind, they gradually became attached to the fertile earth. Due to the varying amounts of flavor in their food, their appearances also differed, and the minds of right and wrong, victory and defeat, arose from this. Because of the presence of pride, their blessings diminished, the fertile earth disappeared, and even the creeping plants of the earth's surface no longer appeared. Then they began to eat naturally grown rice, and the categories of male and female began to exist. Various illegal acts such as lust, theft, murder, and lying arose in sequence.
。是事阿含中廣明。從是以來。有種種族姓種種方俗。起種種業煩惱結。成種種眾生趣。造種種五陰之身。自非一切智人。則不能究其條末。諸阿阇梨。所以為此喻者。欲表一無明心隨事離分。即成阿僧祇妄執也。越世間三妄執出世間心生者。若以凈菩提心為出世間心。即是超越三劫瑜祇行。梵云劫跛。有二義。一者時分。二者妄執。若依常途解釋。度三阿僧祇劫得成正覺。若秘密釋。超一劫瑜祇行。即度百六十心等一重粗妄執。名一阿僧祇劫。超二劫瑜祇行。又度一百六十心等一重細妄執。名二阿僧祇劫。真言門行者。復越一劫。更度百六十心等一重極細妄執。得至佛慧初心。故云三阿僧祇劫成佛也。若一生度此三妄執。則一產生佛。何論時分耶。然就第一重內。最初解了唯蘊無我時。即名出世間心生也。度世間六十心。離我倒所生三毒根本。名越三妄執也。複次有三妄執。所謂根境界淹留修行。根謂六根。境謂六塵。界謂六識界。以內外十二界即是根境。故合言之。此是三果學人所留滯處。故云淹留修行也。複次有三妄執。所謂業煩惱株杌。及無明種子。即是無學聖人所斷。最難斷處。凡有三種三妄執也。學摩訶衍人。初得出世初。心與小乘見道適齊。然不墮聲聞正位。所以爾者。由彼從初發心。即知心性但為我
倒所覆。未得現前。爾時諦觀陰界入等。悉從緣生無常變異。是中何者是神耶。作如是推求。即了神本不生。度無量見網。凈菩提心少分增明。由得菩提心勢力。所以不墮二乘地也。然彼行者有法執當心。若修禪定道品種種諸度時。雖不于中起諸我倒。而心住于禪慧等法稽留淹滯。不能速至菩提。以非如實巧度故。名淹留修行也。然亦稍離下地三執。能拔業煩惱根本無明種子。生十二因緣。知如是甚深之法。有佛無佛性相常爾。如前所說。建立凈不建立無凈等。種種宗計皆不相應。乃至長爪先尼諸大論師等。自心以智慧利根。推求諸法實相。皆亦不能圖度。此十二因緣義。如稻芉等經廣明。言湛寂者。寂是不生義。謂五根本煩惱。及百六十隨煩惱等。皆畢竟不生故名為寂。湛者是甚深義。譬如清潭萬仞澄恬鏡徹。臨視之者不測淺深。故說云三獸渡河。各隨足跡之所至處。獨有大香象王。能漸次深進入到其源底耳。此中有三乘之人。同以無言說道。得諸法實相。然聲聞入法性最淺。故厭怖生死。自謂已得涅槃。生滅度想。辟支佛所入差深。故於生死不甚匆遽。然不能以方便力發起大悲。菩薩悟如是法時。即知是心垢漸除。所以凈心漸現。爾時便得菩提心務力。能以不住道學種種度門。故同前共一法中。而升沉有異也。
經云。一切外道所不能知者。此宗中說有兩種外道。外外道。猶如睹見清潭。逆生怖畏不敢習近。內外道。雖能游泳其中。適熱除垢得清涼樂。然不覺是中有無量寶王。一則不入而不識。二則入而不識。故云一切外道不能知也。先佛宣說離一切過者。言十方三世諸佛。唯有此一門。誘進群迷出於火宅。是處無復障礙戲論不生。故種種因量諸師。無能出其過者。然未度法障。未名真凈菩提心。如蓮華已離濁泥尚未出水。故經云。出世間心住蘊中也。以行者于瑜伽中。湛寂之心雖已明顯。然涉事時。根塵識等猶尚當心。由厭怖有為故。著無為法。然以菩提心勢力。自然不由他教也。有如是慧隨生能于蘊等發起其心。修離著方便。於五種譬喻觀察無性空。初句觀察聚沫者如水上浮沫。雖可目睹有種種形。推求性實了不可得。色陰亦爾。若粗若細。無不從眾緣生。緣生生無性。即是色本不生也。次句浮泡者。如夏時暴雨。水上浮泡。亦但屬眾緣。四句觀之都無起滅。受陰亦爾。諸苦樂等。皆從情塵和合生。從緣無性。即是受本不生也。次句陽炎者。如春月地氣。日光望之如水。迷渴者生企求心。奔趣徒勤去之彌遠。眾生亦爾。不知緣起性空。有法想生。若悟實相。即想本不生也。次芭蕉者。如人求芭蕉中堅實。乃至分分
【現代漢語翻譯】 現代漢語譯本 經中說，一切外道所不能瞭解的，在這個宗派中有兩種外道。第一種是外外道，他們就像看見清澈的深潭，反而心生恐懼，不敢靠近。第二種是內外道，他們雖然能在潭中游泳，享受驅除暑熱和污垢的清涼快樂，卻不知道潭中蘊藏著無數的寶藏。一種是不入潭所以不認識寶藏，另一種是入了潭卻不認識寶藏。所以說一切外道都不能瞭解（此宗的真諦）。 過去的佛宣說，（此法門）遠離一切過失。十方三世諸佛，只有這一個法門，引導迷惑的眾生脫離火宅（三界）。這裡沒有障礙，沒有戲論產生。所以種種因明論量的師，都不能指出它的過失。然而，如果還沒有度過法障，就不能稱為真正的清凈菩提心，就像蓮花已經離開了污泥，但還沒有出離水面。所以經中說，『出世間心住在五蘊中』。 因為修行人在瑜伽修行中，湛然寂靜的心雖然已經明顯，但當遇到事情時，根、塵、識等仍然會擾動內心。由於厭惡有為法，所以執著于無為法。然而，憑藉菩提心的力量，自然而然地會修行，不需要其他教導。如果有這樣的智慧，就會隨之生起對五蘊等發起（離執）之心，修習遠離執著的方便法門。用五種譬喻來觀察諸法無自性空。第一句，觀察聚沫，就像水上的浮沫，雖然可以用眼睛看到種種形狀，但推求它的真實自性，卻完全不可得。色蘊也是這樣，無論是粗的還是細的，都是從眾緣而生。緣生則無自性，這就是色蘊的本不生。第二句，觀察浮泡，就像夏天暴雨時水上的浮泡，也只是眾緣和合而成，從四個角度觀察，都沒有生滅。受蘊也是這樣，各種苦樂等，都是從情塵和合而生。從緣而無自性，這就是受蘊的本不生。第三句，觀察陽炎（海市蜃樓），就像春天地面上的熱氣，在陽光下看起來像水一樣，迷惑了口渴的人，使他們產生企求之心，奔跑追逐，卻越跑越遠。眾生也是這樣，不知道緣起性空，所以產生有法的妄想。如果領悟了實相，就知道妄想本來不生。第四句，觀察芭蕉樹，就像人想要在芭蕉樹中找到堅實的東西，乃至一層層剝開 （此處原文不完整，無法翻譯）
【English Translation】 English version The sutra says that what all non-Buddhist paths (外道, wàidào) cannot know, this school speaks of two kinds of non-Buddhists. The first is the 'outer' non-Buddhist (外外道, wài wàidào), who, like seeing a clear, deep pool, is frightened and dares not approach it. The second is the 'inner' non-Buddhist (內外道, nèi wàidào), who, although able to swim in it, enjoying the coolness and pleasure of removing heat and dirt, does not realize that there are countless treasures within it. One does not enter and therefore does not recognize the treasures, and the other enters but does not recognize the treasures. Therefore, it is said that all non-Buddhists cannot know (the true meaning of this school). The Buddhas of the past declared that (this Dharma gate) is free from all faults. The Buddhas of the ten directions and three times have only this one Dharma gate to guide deluded beings out of the burning house (the Three Realms). There is no obstacle here, and no proliferation of views arises. Therefore, various teachers of logic and reasoning cannot point out its faults. However, if one has not yet crossed the barrier of Dharma, one cannot be called a truly pure Bodhi mind, just as a lotus flower has already left the mud but has not yet emerged from the water. Therefore, the sutra says, 'The mind of transcending the world dwells in the aggregates (蘊, yùn)'. Because the practitioner's mind of serene stillness is already evident in yoga practice, but when encountering things, the roots, objects, and consciousnesses still disturb the mind. Because of aversion to conditioned dharmas, one clings to unconditioned dharmas. However, by the power of the Bodhi mind, one will naturally practice without other teachings. If one has such wisdom, one will then generate the mind of (detachment) towards the aggregates, practicing the skillful means of abandoning attachment. Use five metaphors to observe the emptiness of inherent existence of all dharmas. The first sentence observes the mass of foam, like foam floating on water. Although one can see various shapes, seeking its true nature, it is completely unattainable. The aggregate of form (色蘊, sè yùn) is also like this, whether coarse or fine, it all arises from various conditions. Arising from conditions means no inherent existence, which is the non-arising of the aggregate of form. The second sentence observes the floating bubble, like the floating bubble on the water during a summer rain. It is also just a combination of various conditions. Observing it from four perspectives, there is no arising or ceasing. The aggregate of feeling (受蘊, shòu yùn) is also like this, all kinds of suffering and pleasure arise from the combination of emotions and objects. From conditions, there is no inherent existence, which is the non-arising of the aggregate of feeling. The third sentence observes the mirage (陽炎, yáng yán), like the heat on the ground in spring, which looks like water in the sunlight, deceiving thirsty people, causing them to have a desire to seek it, running and chasing after it, but the further they run, the further away it gets. Sentient beings are also like this, not knowing the emptiness of dependent origination, so they generate the delusion of existing dharmas. If one realizes the true nature, one knows that delusion is originally non-arising. The fourth sentence observes the banana tree, like a person wanting to find something solid in the banana tree, even peeling it layer by layer (The original text is incomplete here, so it cannot be translated)
披拆之。至於鄰虛亦不可得。行陰亦爾。一微涉于動境。無不從眾緣生。緣生無性。即是行本不生也。次幻事者。如世間咒術藥力。蔽惑人心現種種未曾有事。識陰亦爾。從一念無明。幻心初出三界。究其源本。都無生滅去來。當知從眾緣生無自性故。亦複本不生也。聲聞經中。雖說此五喻。而意明無我。今此中五喻。意明諸蘊性空。如觀五蘊者。當知十二入十八界六入十二緣等。皆應廣分別說。如大般若中說。行者如是觀察時。從無性門達諸法即空。得離一重法倒了知心性。如是不為蘊界處能執所執之所動搖。故名證寂然界。證此寂然界時。漸過二乘境界。如蓮花雖未開敷。而稍出清流之上。行者亦爾。不復心沒蘊中。故名出世間心。若據正譯。當言上世間心也。秘密主彼離違順八心相續業煩惱網者。如前所說種子根皰等。及歸依三寶。為人天乘行齋施善法。皆名順世八心。若三乘初發道意。迄至拔業煩惱根本無明種子生十二因緣。名違世八心。或可就見道修道等諸位分之。各自有八心也。大乘行者。了達諸蘊性空故。於一切法中。都無所取亦無所舍。雙離違順八心我蘊兩倒二種業煩惱網。是名超越一劫瑜祇行。瑜伽譯為相應。若以女聲呼之。則曰瑜祇。所謂相應者。即是觀行應理之人也。依常途解釋。是菩薩從發
【現代漢語翻譯】 現代漢語譯本 披拆之。至於鄰虛亦不可得。行陰（五蘊之一，指心理活動）亦是如此。一微小的念頭涉入到變動的境界，沒有不是從眾多因緣和合而生的。因緣生法沒有自性，這就是行陰的根本不生之義。其次是幻事，就像世間的咒術藥力，矇蔽迷惑人心，顯現種種未曾有過的事情。識陰（五蘊之一，指識別作用）也是如此，從一念無明（佛教術語，指對真理的迷惑）開始，幻心最初顯現三界（佛教宇宙觀，指欲界、色界、無色界）。追究它的根源，根本沒有生滅去來。應當知道它也是從眾多因緣和合而生，沒有自性，所以也是根本不生的。聲聞乘（佛教宗派，以聽聞佛法而修行為主）的經典中，雖然說了這五個比喻，但其意在於闡明無我（佛教教義，指沒有永恒不變的自我）。現在這裡用這五個比喻，意在闡明諸蘊（佛教術語，指構成人身的五種要素）的性空（佛教教義，指一切事物沒有固定不變的自性）。如果觀察五蘊，應當知道十二入（佛教術語，指六根和六塵）、十八界（佛教術語，指六根、六塵和六識）、六入（佛教術語，指眼、耳、鼻、舌、身、意六根）和十二緣起（佛教術語，指十二因緣）等，都應該廣泛地分別解說，就像《大般若經》中所說的那樣。修行者這樣觀察時，從無性之門通達諸法皆空，得以脫離一重法倒（佛教術語，指對佛法的錯誤認識），了知心性。這樣就不會被蘊、界、處（佛教術語，指五蘊、十八界、十二處）的能執（佛教術語，指執著于能認知的主體）和所執（佛教術語，指被認知的事物）所動搖，所以叫做證得寂然界（佛教術語，指涅槃的境界）。證得這寂然界時，逐漸超越二乘（佛教術語，指聲聞乘和緣覺乘）的境界，就像蓮花雖然還沒有開放，但已經稍稍超出清流之上。修行者也是這樣，不再沉沒於五蘊之中，所以叫做出世間心（佛教術語，指超越世俗的心）。如果按照正確的翻譯，應當說是上世間心。秘密主（佛教護法神名），那些遠離違順八心（佛教術語，指順世間法和違世間法的八種心）相續的業煩惱網，就像前面所說的種子、根、皰等，以及皈依三寶（佛教術語，指皈依佛、法、僧），為求人天福報而行齋戒、佈施等善法，都叫做順世八心。如果三乘（佛教術語，指聲聞乘、緣覺乘、菩薩乘）的修行者最初發起道心，直到拔除業煩惱的根本無明種子，產生十二因緣，叫做違世八心。或者可以就見道位（佛教術語，指證悟真理的階段）、修道位（佛教術語，指修行佛道的階段）等各個階段來劃分，各自有八心。大乘（佛教宗派，以普度眾生為目標）的修行者，了達諸蘊性空，所以在一切法中，都沒有所取也沒有所舍，雙雙遠離違順八心和我蘊兩倒（佛教術語，指執著於我和五蘊的兩種顛倒見），以及兩種業煩惱網，這叫做超越一劫（佛教術語，指極長的時間單位）的瑜祇行（佛教術語，指與真理相應的修行）。瑜伽（梵文音譯，意為相應）翻譯為相應。如果用女聲來稱呼，就叫做瑜祇。所謂相應，就是指觀行應理之人。按照通常的解釋，是指菩薩從發心開始。
【English Translation】 English version Dissect it. Even reaching the limit of emptiness is unattainable. The Skandha of Formation (Saṃskāra-skandha, one of the five skandhas, referring to mental formations) is also like this. A subtle thought enters the realm of change, and there is nothing that does not arise from numerous causes and conditions. Phenomena arising from causes and conditions have no inherent nature; this is the fundamental non-arising of the Skandha of Formation. Next is illusion, like worldly spells and medicinal powers that obscure and delude people's minds, manifesting various unprecedented things. The Skandha of Consciousness (Vijñāna-skandha, one of the five skandhas, referring to the function of consciousness) is also like this, starting from a single thought of ignorance (Avidyā, a Buddhist term referring to delusion about the truth), the illusory mind initially appears in the Three Realms (Tridhātu, a Buddhist cosmology referring to the Desire Realm, the Form Realm, and the Formless Realm). Investigating its origin, there is fundamentally no arising, ceasing, going, or coming. It should be known that it also arises from numerous causes and conditions, having no self-nature, so it is also fundamentally non-arising. In the scriptures of the Śrāvakayāna (the Vehicle of Disciples, a Buddhist tradition focused on listening to and practicing the teachings), although these five metaphors are mentioned, their intention is to clarify the absence of self (Anātman, a Buddhist doctrine referring to the absence of a permanent, unchanging self). Here, these five metaphors are used to clarify the emptiness of the nature of the skandhas (the five aggregates that constitute a person). If one observes the five skandhas, it should be known that the twelve entrances (Dvādaśa-āyatana, the six sense organs and their corresponding objects), the eighteen realms (Aṣṭādaśa-dhātu, the six sense organs, their objects, and the corresponding consciousnesses), the six entrances (Ṣaḍ-āyatana, the six sense organs), and the twelve links of dependent origination (Dvādaśāṅga-pratītyasamutpāda, the twelve links of interdependent arising) should all be extensively and separately explained, as described in the Great Perfection of Wisdom Sutra (Mahāprajñāpāramitā Sūtra). When a practitioner observes in this way, they penetrate the emptiness of all dharmas (phenomena) from the gate of no-self-nature, thereby escaping one layer of doctrinal inversion (a mistaken understanding of the Dharma) and understanding the nature of the mind. In this way, they will not be shaken by the grasping and the grasped of the skandhas, realms, and bases (the five skandhas, eighteen realms, and twelve bases), so it is called attaining the realm of quiescence (Nirvana). Upon attaining this realm of quiescence, one gradually transcends the realm of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), just as a lotus flower, although not yet fully bloomed, has already slightly emerged above the clear stream. The practitioner is also like this, no longer submerged in the skandhas, so it is called the supramundane mind (a mind that transcends the mundane world). According to a more accurate translation, it should be called the 'above-worldly mind.' Secret Lord (Guhyapati, a Buddhist protector deity), those nets of karmic afflictions that are continuous with the eight minds that deviate from or conform to (worldly ways), such as the seeds, roots, and blisters mentioned earlier, as well as taking refuge in the Three Jewels (Triratna, the Buddha, the Dharma, and the Sangha), and performing meritorious deeds such as observing precepts, giving alms, and practicing good deeds for the sake of human and heavenly rewards, are all called the eight minds that conform to the world. If practitioners of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) initially generate the aspiration for enlightenment, until they eradicate the root of karmic afflictions, the seed of ignorance, and generate the twelve links of dependent origination, it is called the eight minds that deviate from the world. Or, it can be divided according to stages such as the Path of Seeing (Darśanamārga, the stage of realizing the truth) and the Path of Cultivation (Bhāvanāmārga, the stage of cultivating the path), each having eight minds. Practitioners of the Mahāyāna (the Great Vehicle, a Buddhist tradition focused on universal salvation) understand the emptiness of the nature of the skandhas, so in all dharmas, there is neither taking nor rejecting, doubly separated from the eight minds that deviate from or conform to (worldly ways), the two inversions of self and skandhas, and the two nets of karmic afflictions. This is called the Yoga practice (union with truth) that transcends one kalpa (an extremely long unit of time). Yoga (Sanskrit for 'union') is translated as 'corresponding.' If it is called in a feminine voice, it is called Yoginī. The so-called 'corresponding' refers to a person who practices contemplation in accordance with reason. According to the usual explanation, it refers to a Bodhisattva from the beginning of their aspiration.
心以來。經一大阿僧祇劫。方證如是寂然界。今秘密宗。但度此一重妄執。即是超一阿僧祇劫。行者未過此劫。與辟支佛位齊時。名為極無言說處。爾時心滯無為法相。若失方便。多墮二乘地證小涅槃。然以菩提心勢力。還能發起悲願。從此以後三乘徑路始分。然所觀人法俱空。與成實諸宗未甚懸絕。猶約偏真之理。作此平等觀耳。故以三乘上中下出世間心。合論一僧祇劫。至第二僧祇。乃與二乘異也。
經云。複次秘密主大乘行。發無緣乘心法無我性。何以故。如彼往昔如是修行者。觀察蘊阿賴耶。知自性如幻陽焰影響旋火輪乾闥婆城者。即是明第二重觀法無我性也。梵音莽缽羅是無義亦是他義。所謂他緣乘者。謂發平等大誓。為法界眾生。行菩薩道。乃至諸一闡提。及二乘未入正位者。亦當以種種方便折伏攝受。普令同入是乘。約此無緣大悲。故名他緣乘。又無緣乘者。至此僧祇。始能觀察阿陀那深細之識。解了三界唯心。心外更無一法而可得者。乘此無緣心。而行大菩提道。故名無緣乘也。此無緣乘心。即是法無我性。以行者初劫修觀行時心沒蘊中故。以五種無性空門。觀法無我。然望緣生中道。猶屬對治悉檀。若失般若方便。即墮于斷滅。名惡取空者濫方廣道人。今大乘不可得空相。空相亦不可得。雖
【現代漢語翻譯】 現代漢語譯本：從『心以來』（從最初發心以來）。經歷一大阿僧祇劫（無數個大劫），才能證得如此寂然的境界。現在秘密宗，只要度脫這一重妄執，就是超越一個阿僧祇劫。修行者未經過此劫，與辟支佛（獨覺佛）的果位齊平時，稱為『極無言說處』。這時心停滯在無為法相上，如果失去方便，大多會墮入二乘（聲聞乘和緣覺乘）的境界，證得小涅槃。然而憑藉菩提心的力量，還能發起悲願。從此以後，三乘（聲聞乘、緣覺乘和菩薩乘）的道路才開始分歧。然而所觀的人法都空，與成實宗等宗派沒有太大的差別，仍然是依據偏頗的真理，作這種平等觀罷了。所以用三乘上中下出世間心，合起來算作一個僧祇劫。到第二個僧祇劫，才與二乘有所不同。
經中說：『複次，秘密主（金剛手菩薩的稱呼），大乘行，發起無緣乘心，是法無我性。』為什麼呢？如那些往昔這樣修行的人，觀察蘊（五蘊，即色、受、想、行、識）和阿賴耶識（第八識），知道它們的自性如幻象、陽焰、影響、旋轉的火輪、乾闥婆城（海市蜃樓）一樣，這就是明白第二重觀法無我性。梵語『莽缽羅』是無義也是他義，所謂『他緣乘』，是指發起平等大誓，為法界眾生，行菩薩道，乃至所有一闡提（斷善根的人），以及二乘中未入正位的人，也應當用種種方便折服攝受，普遍讓他們進入此乘。依據這種無緣大悲，所以稱為他緣乘。又『無緣乘』，到此僧祇劫，才能觀察阿陀那識（第七識）深細的意識，瞭解三界唯心，心外更沒有一法可以得到。憑藉這種無緣心，而行大菩提道，所以稱為無緣乘。這種無緣乘心，就是法無我性。因為修行者初劫修觀行時，心沉沒在五蘊中，所以用五種無性空門，觀法無我。然而相對於緣生中道，仍然屬於對治悉檀（對治法門）。如果失去般若方便，就會墮入斷滅，被稱為惡取空者，濫用方廣道（大乘佛法）的人。現在大乘不可得空相，空相也不可得，雖然
【English Translation】 English version: From the 'initial arising of the mind' (since the very first aspiration). It takes one great Asamkhya-kalpa (countless great eons) to realize such a state of serene stillness. Now, the Secret School (Esoteric Buddhism) only needs to liberate this one layer of deluded attachment, which is equivalent to surpassing one Asamkhya-kalpa. Before a practitioner passes this kalpa, when they are at the same level as a Pratyekabuddha (Solitary Buddha), it is called the 'place of ultimate non-verbal expression'. At this time, the mind is fixated on the characteristics of unconditioned dharmas. If one loses skillful means, they will mostly fall into the realm of the Two Vehicles (Sravaka Vehicle and Pratyekabuddha Vehicle), realizing small Nirvana. However, with the power of Bodhicitta (the mind of enlightenment), they can still arouse compassion and vows. From this point on, the paths of the Three Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, and Bodhisattva Vehicle) begin to diverge. However, the observed phenomena of both person and dharma are empty, not very different from the Satyasiddhi School and other schools, still based on the principle of partial truth, making this equalizing observation. Therefore, the superior, intermediate, and inferior world-transcending minds of the Three Vehicles are combined and counted as one Asamkhya-kalpa. It is not until the second Asamkhya-kalpa that it differs from the Two Vehicles.
The Sutra says: 'Furthermore, Secret Lord (a title for Vajrapani Bodhisattva), the Mahayana practice, arises the mind of the conditionless vehicle, which is the nature of dharma non-self.' Why? Like those who practiced in this way in the past, observing the skandhas (the five aggregates: form, feeling, perception, volition, and consciousness) and the Alaya-vijnana (the eighth consciousness), knowing that their nature is like illusions, mirages, reflections, rotating fire wheels, and Gandharva cities (mirages), this is understanding the second layer of observing the dharma non-self. The Sanskrit word 'Mangbala' is meaningless and also means 'other'. The so-called 'other-conditioned vehicle' refers to making equal great vows, for the sentient beings of the Dharma Realm, practicing the Bodhisattva path, even all Icchantikas (those who have severed their roots of goodness), and those in the Two Vehicles who have not entered the right position, should also be subdued and embraced with various skillful means, universally enabling them to enter this vehicle. Based on this conditionless great compassion, it is called the other-conditioned vehicle. Also, the 'conditionless vehicle', only at this Asamkhya-kalpa, can one observe the deep and subtle consciousness of the Adana-vijnana (the seventh consciousness), understanding that the Three Realms are only mind, and there is no other dharma outside the mind that can be obtained. Relying on this conditionless mind, one practices the great Bodhi path, therefore it is called the conditionless vehicle. This conditionless vehicle mind is the dharma non-self nature. Because when practitioners cultivate contemplation in the initial kalpa, their minds are submerged in the skandhas, they use the five gates of non-inherent existence to observe the dharma non-self. However, relative to the Middle Way of dependent origination, it still belongs to the remedial Siddhantha (remedial teachings). If one loses Prajna (wisdom) skillful means, they will fall into annihilation, called those who wrongly grasp emptiness, abusing the Vaipulya path (Mahayana Buddhism). Now, the Mahayana cannot obtain the characteristic of emptiness, and the characteristic of emptiness also cannot be obtained, although
觀諸法無所有。然亦于諸法無所空。故須離有離無道。觀法無我性。為欲凈除智障故。隨順古昔諸菩薩修學。觀蘊阿賴耶。即楞伽解深密等經。八識三性三無性。皆是此意。經言知自性者。即是知三界唯心也。如幻陽焰影響旋火輪乾闥婆城六喻。皆是雙辨有無。明蘊阿賴耶別緣起義。與前劫上五喻觀無性空意。復有殊矣。阿賴耶。義云含藏正翻為室。謂諸蘊於此中生於此中滅。即是諸蘊窠窟。故以為名。然阿賴耶有三種義。一者分別義。二者因緣義。三者真實義。如大乘莊嚴論求真實偈中。以離二及迷依。無說無戲論故。應知三性俱真實。所云離二者。謂分別性真實。由能所畢竟無故。迷依者。謂依他性真實。由此起諸分別故。無說無戲論者。謂真實性真實。由自性無戲論故。次說求真實譬喻偈云。如彼起幻師。譬說虛分別。如彼諸幻事。譬說二種迷。釋曰。如幻師依咒術力。變木石等以為迷因。如是虛分別依他性亦爾。起種種分別為顛倒因。又如幻像金等種種相貌顯現。如是所起分別性亦爾。能取所取故。二迷恒時顯現。次偈云。如彼無體故。得入第一義。如彼可得故。通達世諦實。此中意言。如彼幻事無有實體。此譬依他分別二相亦無實體。由此道理。即得通達第一義諦。又如幻者幻事體亦可得。此譬虛妄分別亦
【現代漢語翻譯】 現代漢語譯本 觀察一切法，沒有什麼是真正存在的。然而，也不能認為一切法都是空無的。所以，必須遠離執著于『有』和『無』的極端，才能走上正道。觀察諸法沒有『我』的自性，是爲了清除智慧上的障礙。要遵循過去諸位菩薩的修行方法，觀察五蘊（panchaskandha）與阿賴耶識（ālayavijñāna）。這與《楞伽經》（Laṅkāvatāra Sūtra）、《解深密經》（Saṃdhinirmocana Sūtra）等經典中，關於八識（aṣṭa vijñāna）、三性（trisvabhāva）、三無性（triniḥsvabhāva）的教義是相通的。經典上說的『認識自性』，就是認識到三界（triloka）唯心所現。如同幻象、陽焰、回聲、旋轉的火輪、乾闥婆城（gandharva-nagara）這六個比喻，都是爲了說明『有』和『無』的二重性。闡明五蘊與阿賴耶識的『別緣起義』，與之前用五個比喻來觀察『無自性空』的意義，又有不同之處。 阿賴耶，意思是『含藏』，正確的翻譯是『室』，指的是諸蘊在此中產生，也在此中滅亡，是諸蘊的巢穴，因此而得名。然而，阿賴耶有三種含義：一是分別義，二是因緣義，三是真實義。如同《大乘莊嚴論》（Mahāyānasaṃgraha）中尋求真實的偈頌所說：『因為遠離二取和迷亂的所依，沒有言說和戲論，所以應當知道三性都是真實的。』所說的『遠離二取』，是指遍計所執性（parikalpita-svabhāva）是真實的，因為能取和所取畢竟都是不存在的。『迷亂的所依』，是指依他起性（paratantra-svabhāva）是真實的，因為由此產生各種分別。『沒有言說和戲論』，是指圓成實性（parinispanna-svabhāva）是真實的，因為自性沒有戲論。 接下來用尋求真實的譬喻偈頌說：『如同幻術師，譬喻虛妄分別。如同各種幻事，譬喻兩種迷亂。』解釋說：如同幻術師依靠咒術的力量，將木頭石頭等變成迷惑的根源，同樣，虛妄分別的依他起性也是如此，產生種種分別作為顛倒的根源。又如同幻像、黃金等種種相貌顯現，同樣，所產生的遍計所執性也是如此，能取和所取兩種迷亂恒常顯現。接下來的偈頌說：『如同幻事沒有實體，所以能夠進入第一義諦。如同幻事可以得到，所以能夠通達世俗諦的真實。』這裡的意思是說，如同幻事沒有實體，這譬喻依他起性和遍計所執性兩種相也沒有實體。通過這個道理，就能通達第一義諦（paramārtha-satya）。又如同幻術師的幻事體也是可以得到的，這譬喻虛妄分別也是可以得到的。
【English Translation】 English version Observing all dharmas, there is nothing that truly exists. However, one cannot think that all dharmas are empty. Therefore, one must stay away from the extremes of clinging to 'existence' and 'non-existence' in order to walk the right path. Observing that dharmas have no 'self' nature is to clear away the obstacles to wisdom. One should follow the practice of the past Bodhisattvas, observing the five skandhas (pañcaskandha) and the ālayavijñāna (ālayavijñāna). This is consistent with the teachings in the Laṅkāvatāra Sūtra (Laṅkāvatāra Sūtra), the Saṃdhinirmocana Sūtra (Saṃdhinirmocana Sūtra), and other scriptures regarding the eight consciousnesses (aṣṭa vijñāna), the three natures (trisvabhāva), and the three non-natures (triniḥsvabhāva). The scripture says 'knowing the self-nature' is to know that the three realms (triloka) are only manifestations of the mind. Like the six metaphors of illusion, mirage, echo, rotating fire wheel, and gandharva city (gandharva-nagara), all are to illustrate the duality of 'existence' and 'non-existence'. Clarifying the 'distinct origination meaning' of the five skandhas and the ālayavijñāna is different from the meaning of observing 'no-self-nature emptiness' with the previous five metaphors. Ālayavijñāna means 'containing', and the correct translation is 'chamber', which refers to the fact that the skandhas arise in it and also perish in it. It is the nest of the skandhas, hence the name. However, ālayavijñāna has three meanings: first, the meaning of discrimination; second, the meaning of condition; and third, the meaning of truth. As the verse seeking truth in the Mahāyānasaṃgraha (Mahāyānasaṃgraha) says: 'Because of being away from the two grasps and the basis of delusion, there is no speech and no play, so it should be known that the three natures are all true.' The so-called 'being away from the two grasps' means that the parikalpita-svabhāva (parikalpita-svabhāva) is true, because the grasper and the grasped are ultimately non-existent. 'The basis of delusion' means that the paratantra-svabhāva (paratantra-svabhāva) is true, because various discriminations arise from it. 'No speech and no play' means that the parinispanna-svabhāva (parinispanna-svabhāva) is true, because the self-nature has no play. Next, the verse of seeking truth uses metaphors: 'Like the illusionist, a metaphor for false discrimination. Like various illusions, a metaphor for two kinds of delusion.' The explanation says: Just as the illusionist relies on the power of spells to turn wood, stones, etc. into the source of confusion, so too is the paratantra-svabhāva of false discrimination, producing various discriminations as the source of inversion. Also, just as various appearances such as illusions and gold appear, so too is the parikalpita-svabhāva that arises, the two delusions of the grasper and the grasped constantly appear. The following verse says: 'Like the illusion has no substance, so one can enter the first noble truth. Like the illusion can be obtained, so one can understand the truth of conventional truth.' The meaning here is that, just as the illusion has no substance, this metaphor also has no substance in the two aspects of paratantra-svabhāva and parikalpita-svabhāva. Through this principle, one can understand the paramārtha-satya (paramārtha-satya). Also, just as the illusion of the illusionist can be obtained, this metaphor of false discrimination can also be obtained.
爾。由此道理。即得通達世諦之實。又偈云。彼事無體故。即得真實境。如是轉依故。即得真實義。釋云。若人了彼幻事無體。即得木等實境。若諸菩薩。了彼二迷無體得轉依時。即得真實性義也。又偈云。是事彼處有。彼有體亦無。有體無有故。是故說是幻。此偈明幻事有而非有。何以故。有謂幻像事。彼處顯現故。非有謂彼實體。不可得故。如是有體與無體無二。由此義故說彼是幻。又偈云。無體非無體。非無體即體。無體有體無二。是故說是幻。此偈明幻事非有而有。何以故。非有。謂彼幻事無體。由無實體故。而有。謂幻事非無體。由像顯現故。如是無體與有體無二。由此義故說彼是幻。此幻即譬諸蘊。是故當知虛妄分別。有而非有。何以故。彼二影顯現。而實體不可得故。故說色等有體即是無體。複次虛妄分別。非有而有。何以故。彼二都無實體。然有影顯現故。故說色等無體與有體無二。由此有無不二。能遮建立誹謗及趣小乘寂滅。所以然者。由於無體知無體故。不應安立。由於有體知世諦故。不應誹謗。又以彼二無別故。不應厭體入小涅槃。彼偈又云。幻像及取幻。迷故說有二。如是無彼二。而有二可得。骨像及取骨。觀故亦說二。無二而說二。可得亦如是。前偈意云。迷人于幻像及取幻。以迷故說有
【現代漢語翻譯】 現代漢語譯本 爾。由此道理，即可通達世俗諦的真實。又有偈頌說：『彼事無體故，即得真實境。如是轉依故，即得真實義。』解釋說：如果人們瞭解那些幻象事物沒有實體，就能獲得木頭等真實境界。如果各位菩薩，瞭解那兩種迷惑沒有實體而獲得轉依時，就能獲得真實自性的意義。又有偈頌說：『是事彼處有，彼有體亦無。有體無有故，是故說是幻。』這首偈頌說明幻象事物是有而不是有。為什麼這樣說呢？說『有』，是因為幻象事物在那裡顯現；說『非有』，是因為它的實體不可得。像這樣，有實體與沒有實體不是二元對立的。因為這個緣故，說它是幻象。又有偈頌說：『無體非無體，非無體即體。無體有體無二，是故說是幻。』這首偈頌說明幻象事物不是有而是有。為什麼這樣說呢？說『非有』，是因為那些幻象事物沒有實體，由於沒有實體；說『有』，是因為幻象事物不是沒有實體，由於幻象顯現。像這樣，沒有實體與有實體不是二元對立的。因為這個緣故，說它是幻象。這幻象就像譬喻五蘊（skandha，構成個體經驗的五種要素：色、受、想、行、識）。因此應當知道虛妄分別（vikalpa，錯誤的認知）是有而不是有。為什麼這樣說呢？因為那兩種影像顯現，而實體不可得。所以說色（rupa，物質）等有實體也就是沒有實體。再次，虛妄分別，不是有而是有。為什麼這樣說呢？因為那兩種都沒有實體，然而有影像顯現。所以說色等沒有實體與有實體不是二元對立的。由此有與無不是二元對立，能夠遮止建立、誹謗以及趣向小乘（Hinayana，佛教的一個主要分支，注重個人解脫）寂滅。之所以這樣說，是由於知道沒有實體就是沒有實體，不應該安立；由於知道有實體就是世俗諦，不應該誹謗。又因為那兩者沒有差別，不應該厭惡身體而進入小乘涅槃（Nirvana，佛教術語，指解脫生死輪迴的狀態）。那首偈頌又說：『幻像及取幻，迷故說有二。如是無彼二，而有二可得。骨像及取骨，觀故亦說二。無二而說二，可得亦如是。』前面的偈頌意思是說，迷惑的人對於幻象以及執取幻象，因為迷惑的緣故說有二。
【English Translation】 English version Er. From this principle, one can understand the reality of conventional truth (samvriti-satya). Furthermore, a verse says: 'Because that thing has no substance, one obtains the true realm. Because of such transformation, one obtains the true meaning.' The explanation is: If people understand that illusory things have no substance, they can obtain real realms such as wood. If all Bodhisattvas, when they understand that the two kinds of delusion have no substance and obtain transformation, they can obtain the meaning of true nature. Furthermore, a verse says: 'This thing exists in that place, it has substance and also does not. Because having substance is non-existent, therefore it is said to be illusion.' This verse explains that illusory things are existent and yet not existent. Why is this so? Saying 'existent' is because illusory things appear there; saying 'non-existent' is because its substance cannot be obtained. Like this, having substance and not having substance are not dualistic. Because of this reason, it is said to be illusion. Furthermore, a verse says: 'No substance is not no substance, not no substance is substance. No substance and having substance are non-dual, therefore it is said to be illusion.' This verse explains that illusory things are not existent and yet existent. Why is this so? Saying 'non-existent' is because those illusory things have no substance, due to having no substance; saying 'existent' is because illusory things are not without substance, due to the appearance of illusion. Like this, not having substance and having substance are non-dualistic. Because of this reason, it is said to be illusion. This illusion is like the metaphor of the five aggregates (skandha, the five aggregates of form, feeling, perception, mental formations, and consciousness that constitute individual experience). Therefore, it should be known that false discrimination (vikalpa, erroneous cognition) is existent and yet not existent. Why is this so? Because those two images appear, but the substance cannot be obtained. Therefore, it is said that form (rupa, matter) and so on, having substance, is the same as not having substance. Furthermore, false discrimination is not existent and yet existent. Why is this so? Because those two have no substance, yet images appear. Therefore, it is said that form and so on, not having substance and having substance are non-dualistic. From this, existence and non-existence are non-dualistic, able to prevent establishment, slander, and the pursuit of the Hinayana (Hinayana, a major branch of Buddhism, focusing on individual liberation) cessation. The reason for this is that, because knowing that not having substance is not having substance, one should not establish; because knowing that having substance is conventional truth, one should not slander. Also, because those two have no difference, one should not detest the body and enter Hinayana Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death). That verse also says: 'Illusion and grasping at illusion, due to delusion, it is said there are two. Like this, without those two, yet two can be obtained. A skeleton image and grasping at the skeleton, due to observation, it is also said there are two. Without two, yet saying there are two, it can be obtained likewise.' The meaning of the previous verse is that, for those who are deluded about illusion and grasping at illusion, due to delusion, it is said there are two.
能取所取二事。彼二雖無而二可得。由迷顯現故。后偈意云。觀行人亦爾。于骨像及取骨。由觀故說有能觀所觀二事。彼二雖無而二亦可得。由觀顯現故。問曰。如是觀已。何法為所治。故彼復說二偈云。應知所治體。謂彼法迷相。如是體無體。有非有如幻。應知能治體。念處等諸法。如是體無相。如幻亦如是。前偈意云。何所治體。即是迷法相。迷法相者。謂如是如是體故。然如是體可說為有。由虛妄分別故。亦說非有由能取所取二體。與非體無別故。如是有亦如幻。無亦如幻故。說此相如幻。后偈意云。能治體即是諸法。謂佛所說念處等。如是如是體故。彼體亦皆如幻。何以故。如諸凡夫所取。如是如是有體故。如諸佛所說。如是如是無體故。如是體無相。而佛世尊示現入胎出生逾城出家成等正覺。如是無相。而影顯現。是故如幻。問曰。若諸法同如幻者。以何義故。一為能治一為所治。彼偈答言。譬如強幻主。令余幻王即退。如是清凈法。能令染法盡。由此義故。菩薩雖修眾行。而無所得也。彼論明觀察蘊阿賴耶。了知自性如幻。最與此經符會。故具出之。當知陽焰影響旋火輪乾闥婆城。亦應如是廣說。前劫五喻有泡沫芭蕉。此中所以不論者。此三事。猶帶拆。法明無性空。然此中幻焰等喻意。明唯識無境體法
【現代漢語翻譯】 現代漢語譯本 能取（grasper）和所取（grasped）這兩件事，雖然實際上並不存在，但二者作為概念是可以被理解的，這是由於迷惑而顯現的緣故。後面的偈頌意思是說，觀行者也是如此。對於骨骼的形象以及取骨的行為，由於觀想的緣故，可以說存在能觀（observer）和所觀（observed）這兩件事。雖然實際上它們並不存在，但二者作為概念也是可以被理解的，這是由於觀想而顯現的緣故。 有人問：像這樣觀想之後，什麼法會被調伏呢？因此，他們又說了兩句偈頌：『應當知道所要調伏的本體，就是那些迷惑的法相。這樣的本體既可以說是存在，也可以說是不存在，就像幻象一樣。應當知道能調伏的本體，就是念處（mindfulness）等諸法。這樣的本體沒有固定的相狀，就像幻象一樣。』 前面的偈頌意思是說，所要調伏的本體是什麼呢？就是迷惑的法相。迷惑的法相是指，像這樣這樣的本體。然而，這樣的本體可以說是有，因為有虛妄分別的緣故。也可以說沒有，因為能取和所取這兩個本體，與非本體沒有區別的緣故。像這樣，有也如幻象，沒有也如幻象，所以說這種相狀如幻象。 後面的偈頌意思是說，能調伏的本體就是諸法，也就是佛所說的念處等。因為它們是像這樣這樣的本體。這些本體也都是如幻象。為什麼呢？因為就像凡夫所執取的，是像這樣這樣的有本體。就像諸佛所說的，是像這樣這樣的無本體。像這樣，本體沒有固定的相狀，而佛世尊示現入胎、出生、逾城、出家、成等正覺，就是這樣沒有相狀，而影像卻顯現出來，所以說是如幻象。 有人問：如果諸法都如同幻象，那麼以什麼意義來說，一個是能調伏，一個是所要調伏呢？偈頌回答說：『譬如強大的幻術師，能讓其他的幻王退卻。同樣，清凈的法，能讓染污的法完全消失。』由於這個意義，菩薩雖然修行各種行為，卻沒有實際的所得。那部論典闡明了觀察蘊（skandhas）、阿賴耶識（Ālaya-vijñāna），了知它們的自性如幻象，最符合這部經的含義，所以全部引用出來。應當知道陽焰（mirage）、影響（reflection）、旋火輪（rotating fire wheel）、乾闥婆城（Gandharva city）等，也應該像這樣廣泛地解釋。前劫的五種比喻有泡沫和芭蕉，這裡之所以不討論這些，是因為這三件事，仍然帶有拆解、法明無性空（emptiness）。然而，這裡幻焰等比喻的意義，在於闡明唯識（Yogācāra）沒有外境的本體法。
【English Translation】 English version The grasper (能取) and the grasped (所取), although they do not actually exist, can be understood as concepts because they appear due to delusion. The meaning of the later verse is that the practitioner is also like this. Regarding the image of the skeleton and the act of grasping the bone, it can be said that there are the observer (能觀) and the observed (所觀) due to contemplation. Although they do not actually exist, they can also be understood as concepts because they appear due to contemplation. Someone asks: After contemplating in this way, what dharma (法) is subdued? Therefore, they further say two verses: 'One should know that the entity to be subdued is the deluded appearance of phenomena. Such an entity can be said to exist or not to exist, like an illusion. One should know that the entity that subdues is the dharmas such as the mindfulness (念處). Such an entity has no fixed form, just like an illusion.' The meaning of the previous verse is, what is the entity to be subdued? It is the deluded appearance of phenomena. The deluded appearance of phenomena refers to such and such an entity. However, such an entity can be said to exist because of false discrimination (虛妄分別). It can also be said not to exist because the two entities of the grasper and the grasped are no different from non-entities. In this way, existence is like an illusion, and non-existence is also like an illusion, so it is said that this appearance is like an illusion. The meaning of the later verse is that the entity that subdues is all dharmas, that is, the mindfulness and so on spoken by the Buddha. Because they are such and such entities. These entities are all like illusions. Why? Because just as ordinary people grasp, it is such and such an existing entity. Just as the Buddhas say, it is such and such a non-existing entity. In this way, the entity has no fixed form, but the World Honored One, the Buddha, manifested entering the womb, being born, leaving the city, renouncing the world, and attaining perfect enlightenment. It is like this without form, but the image appears, so it is said to be like an illusion. Someone asks: If all dharmas are like illusions, then in what sense is one the subduer and the other the subdued? The verse answers: 'For example, a powerful illusionist can make other illusion kings retreat. Similarly, pure dharma can make defiled dharma completely disappear.' Because of this meaning, although Bodhisattvas practice various actions, they have no actual attainment. That treatise clarifies the observation of the skandhas (蘊), Ālaya-vijñāna (阿賴耶識), and knowing that their nature is like an illusion, which is most in line with the meaning of this sutra, so it is quoted in full. It should be known that mirages (陽焰), reflections (影響), rotating fire wheels (旋火輪), Gandharva cities (乾闥婆城), etc., should also be explained extensively in this way. The five metaphors of the previous kalpa (劫) include foam and banana trees. The reason why these are not discussed here is that these three things still carry the meaning of dismantling and clarifying the emptiness (無性空) of dharmas. However, the meaning of the metaphors of mirages, etc., here lies in clarifying that Yogācāra (唯識) has no objective entity dharma.
難解之空。即是粗相轉融故不論也。行者解諸蘊唯心。即是知法自性。未了如是自性時。畏墮有所得故。不能盡理觀有。畏墮斷滅故。不能盡理觀空。非但見有不明。亦復見空未盡。今以如幻等門。照有空不二。而人法二空之相。亦不當心。乃名真入法空。悟唯識性故。
經云。秘密主。彼如是舍無我。心主自在覺自心本不生。心主即心王也。以不滯有無心無掛礙。所為妙業隨意能成。故云心王自在。心王自在。明即是凈菩提心。更作一轉開明倍勝於前劫也。心王猶如池水性本清凈。心數凈除猶如客塵清凈。是故證此性凈時。即能自覺心本不生。何以故。以心前後際俱不可得故。譬如大海波浪以從緣起故。非是先無後無。而水性不爾。波浪從緣起時。水性非是先無。波浪因緣盡時。水性非是后無。心王亦復如是。無前後際。以前後際斷故。雖復遇境界風從緣起滅。而心性常無生滅。覺此心本不生。即是漸入阿字門。爾時復離百六十心等。塵沙上煩惱一重微細妄執。名第二阿僧祇劫。故經云。知自心性。是超越二劫瑜祇行也。此中無為生死緣因生懷等義。如勝鬘寶性佛性論中廣明。今且明宗義故不詳說。然上來原始要終。自發一毫之善。以至於超度人法有無二障。雖宗極炳著轉妙轉深。猶是對治心外之垢。尚未開
【現代漢語翻譯】 現代漢語譯本：難以理解的空性，是因為粗顯的現象已經轉化融合，所以不再討論。修行者理解諸蘊（skandha，構成個體經驗的五種要素：色、受、想、行、識）唯是心識所現，這就是了知法的自性。如果未能完全明瞭這種自性，就會因為害怕落入有所得的執著，而不能徹底地觀察有；又因為害怕落入斷滅的虛無，而不能徹底地觀察空。不僅對『有』的理解不透徹，對『空』的理解也不夠圓滿。現在用如幻等方法，照見『有』和『空』是不二的。這樣，人空（pudgala-sunyata，人無我）和法空（dharma-sunyata，法無我）的相，也不再縈繞於心，才叫做真正地進入法空，領悟唯識的自性。
經中說：『秘密主（Guhyapati，金剛手菩薩的稱號）。像這樣捨棄無我，心主（citta-svamin，心之主宰）自在地覺悟自心本不生。』心主就是心王（citta-raja，心識之王）。因為不執著于有無，心中沒有掛礙，所以所做的微妙事業都能隨意成就，所以說心王自在。心王自在，表明這就是清凈的菩提心（bodhicitta，覺悟之心）。再作一次轉化開明，勝過之前的無數劫。心王猶如池水，其性本自清凈；心數（caitta，心的作用）的清凈，猶如客塵的清凈。因此，證得這種自性清凈時，就能自覺自心本不生。為什麼呢？因為心的前後際都不可得。譬如大海的波浪，因為從因緣而生起，所以不是先前沒有後來也沒有，而水的自性不是這樣。波浪從因緣生起時，水的自性不是先前沒有；波浪的因緣消失時，水的自性不是後來也沒有。心王也是這樣，沒有前後際。因為前後際斷絕的緣故，即使遇到境界的風，從因緣生起和滅去，而心性常常沒有生滅。覺悟此心本不生，就是逐漸進入阿字門（A-kara-mukha，梵文字母A所代表的空性之門）。那時，又脫離百六十心等塵沙般的煩惱，以及一重微細的妄執，叫做第二阿僧祇劫（asamkhyeya-kalpa，無數劫）。所以經中說：『了知自心性，是超越二劫的瑜祇行（yogi-carya，瑜伽行）。』這裡面沒有無為、生死緣因、生懷等的意義，如《勝鬘經》、《寶性論》、《佛性論》中廣為闡明。現在且說明宗義，所以不詳細解說。然而，從最初到最終，從發一毫之善，以至於超度人法有無二障，雖然宗極明顯，轉化得越來越微妙越來越深刻，仍然是對治心外的污垢，尚未開啟。
【English Translation】 English version: The emptiness that is difficult to understand is because the gross phenomena have already been transformed and integrated, so it is not discussed. When a practitioner understands that the skandhas (the five aggregates that constitute individual experience: form, feeling, perception, mental formations, and consciousness) are only manifestations of the mind, this is knowing the self-nature of the Dharma. If one does not fully understand this self-nature, one will be afraid of falling into the attachment of 'something to be attained,' and therefore cannot thoroughly observe 'existence'; and because one is afraid of falling into the nihilism of annihilation, one cannot thoroughly observe 'emptiness.' Not only is the understanding of 'existence' incomplete, but the understanding of 'emptiness' is also not perfect. Now, using methods such as 'like illusion,' one illuminates that 'existence' and 'emptiness' are non-dual. In this way, the characteristics of pudgala-sunyata (the emptiness of self) and dharma-sunyata (the emptiness of phenomena) no longer linger in the mind, and this is called truly entering the emptiness of Dharma, realizing the nature of Vijnanavada (Consciousness-only).
The sutra says: 'Secret Lord (Guhyapati, epithet of Vajrapani). Like this, abandoning no-self, the Citta-svamin (Lord of the Mind) freely awakens to the fact that the mind is originally unborn.' Citta-svamin is Citta-raja (King of the Mind). Because one is not attached to existence or non-existence, and there are no hindrances in the mind, the subtle deeds one performs can be accomplished at will, so it is said that the King of the Mind is free. The King of the Mind being free indicates that this is the pure Bodhicitta (mind of enlightenment). Making another transformation and enlightenment surpasses the previous countless kalpas. The King of the Mind is like pond water, its nature is originally pure; the purification of the caitta (mental functions) is like the purification of guest dust. Therefore, when one realizes this self-nature purity, one can spontaneously realize that the mind is originally unborn. Why? Because the beginning and end of the mind are both unattainable. For example, the waves of the ocean, because they arise from conditions, are not that they were not there before and are not there later, but the nature of water is not like that. When waves arise from conditions, the nature of water is not that it was not there before; when the conditions of the waves disappear, the nature of water is not that it is not there later. The King of the Mind is also like this, without beginning or end. Because the beginning and end are cut off, even if one encounters the wind of circumstances, arising and ceasing from conditions, the nature of the mind is always without arising or ceasing. Awakening to this mind being originally unborn is gradually entering the A-kara-mukha (the gate of emptiness represented by the Sanskrit letter A). At that time, one also detaches from the countless afflictions like dust and sand, such as the hundred and sixty minds, and a subtle clinging, which is called the second asamkhyeya-kalpa (innumerable eons). Therefore, the sutra says: 'Knowing the nature of one's own mind is the yogi-carya (practice of a yogi) that transcends two kalpas.' There is no meaning of unconditioned, the causal conditions of birth and death, the cherishing of life, etc., as explained in detail in the Śrīmālādevī Siṃhanāda Sūtra, the Ratnagotravibhāga, and the Buddhagotra. Now, let's explain the meaning of the doctrine, so I won't explain it in detail. However, from the beginning to the end, from generating a hair's breadth of goodness to transcending the two obstacles of existence and non-existence of persons and dharmas, although the ultimate principle is clear and the transformation becomes more and more subtle and profound, it is still treating the dirt outside the mind and has not yet opened.
此心中秘密種種不思議事。從此以後方乃說之。若不作如此對辨則常情各玩先習。不能覺其微妙也。
經云。複次秘密主。真言門修行菩薩行諸菩薩。無量無數百千俱胝那庾多劫積集。無量功德智慧。具修諸行無量智慧方便。皆悉成就者。即是欲明超第三劫之心。欲令見聞者信樂尊重故。先嘆其功德耳。可知如余教中菩薩。行於方便對治道。次第漸除心垢。經無量阿僧祇劫。或有得至菩提。或不至者。今此教諸菩薩。則不如是。直以真言為乘。超入凈菩提心門。若見此心明道時。諸菩薩無數劫中所修福慧。自然具足。譬如有人以舟車跋涉。經險難惡道得達五百由旬。更有一人。直乘神通飛空而度。其所經過及至到之處。雖則無異。而所乘法有殊。又世尊所以先廣說如上諸心相者。為教真言門諸觀行人。若行至如是境界時。則須明識。不得未到謂到。而於中路稽留也。複次如輪王太子初誕育時。眾相備足無所缺減。雖未能遍習眾藝統御四洲。然已能任持七寶。成就聖王家業。何以故。以即是輪王具體故。真言行者初入凈菩提心。亦復如是。雖未于無數阿僧祇劫。具備普賢眾行。滿足大悲方便。然此等如來功德。皆已成就。何以故。即是毗盧遮那具體法身故。是以經云。無量無數劫。乃至智慧方便皆悉成就也。又如
【現代漢語翻譯】 現代漢語譯本： 此心中秘密種種不可思議之事，從此以後方才說出。若不如此對辨，則常人各執己見，沉溺於先前的習慣，不能覺察其中的微妙之處。
經中說：『複次，秘密主（Vajrapani，金剛手菩薩）。真言門（Mantrayana，密宗）修行菩薩行的諸菩薩，經過無量無數百千俱胝那庾多劫（kotinayuta kalpas，極長的時間單位）的積累，積聚了無量的功德和智慧，具足修習各種行門和無量的智慧方便，都能夠成就。』這正是要說明超越第三劫（第三個不可數的時間單位）的心。爲了讓見聞者信樂尊重，所以先讚歎他們的功德。要知道，如同其他教派中的菩薩，通過方便對治之道，次第漸除心中的垢染，經過無量阿僧祇劫（asamkhya kalpas，無數劫），或許能夠到達菩提（bodhi，覺悟），或許不能到達。而如今這個教派的諸菩薩，則不是這樣。他們直接以真言（mantra，咒語）為乘，超入清凈菩提心門。如果見到此心，明白真理時，諸菩薩無數劫中所修的福慧，自然具足。譬如有人以舟車跋涉，經過險難惡道，才到達五百由旬（yojana，古印度長度單位）的地方。另一個人，直接乘坐神通，飛空而過。他們所經過和到達的地方，雖然沒有不同，但是所乘坐的方法卻有差別。而且，世尊（Buddha，佛陀）之所以先廣泛地宣說如上各種心相，是爲了教導真言門的各種觀行者，如果修行到這樣的境界時，就必須明瞭認識，不能未到卻說已到，而在中途停留。再次，如同輪王（chakravartin，轉輪聖王）的太子初生時，各種相好都具備，沒有缺少。雖然還不能遍習各種技藝，統御四洲（four continents，四大部洲），但是已經能夠任持七寶（seven treasures，七種寶物），成就聖王家業。為什麼呢？因為他就是輪王的具體化身。真言行者初入清凈菩提心，也是這樣。雖然沒有在無數阿僧祇劫中，具備普賢（Samantabhadra，普賢菩薩）的各種行愿，滿足大悲方便，但是這些如來（Tathagata，佛）的功德，都已經成就。為什麼呢？因為他就是毗盧遮那（Vairocana，大日如來）的具體法身。所以經中說：『無量無數劫，乃至智慧方便都能夠成就。』又如
【English Translation】 English version: The secrets and inconceivable matters within this mind will be spoken of from now on. If such distinctions are not made, ordinary people will cling to their preconceived notions and be unable to perceive its subtleties.
The sutra says: 'Furthermore, Secret Lord (Vajrapani). The Bodhisattvas who practice the Bodhisattva path in the Mantra Vehicle (Mantrayana), accumulate immeasurable merit and wisdom through countless hundreds of thousands of kotinayuta kalpas (an extremely long period of time), fully cultivate various practices and immeasurable wisdom and skillful means, and are all able to achieve.' This is precisely to explain the mind that transcends the third kalpa. To make those who see and hear it believe, rejoice, and respect, their merits are praised first. It should be known that, like Bodhisattvas in other teachings, they gradually remove the defilements of the mind through the path of expedient remedies, and after immeasurable asamkhya kalpas, some may reach Bodhi (enlightenment), while others may not. But the Bodhisattvas in this teaching are not like that. They directly take mantra (sacred utterance) as their vehicle and enter the gate of pure Bodhicitta (mind of enlightenment). If they see this mind and understand the truth, the merits and wisdom cultivated by the Bodhisattvas in countless kalpas will naturally be complete. For example, someone travels by boat and carriage, passing through dangerous and difficult roads, to reach a place five hundred yojanas (an ancient Indian unit of distance) away. Another person directly rides on supernatural powers and flies through the air. Although the places they pass through and reach are no different, the methods they ride on are different. Moreover, the reason why the World Honored One (Buddha) first extensively explained the various aspects of the mind above is to teach the various practitioners of the Mantra Vehicle that if they practice to such a state, they must clearly recognize it and not claim to have arrived when they have not, and stop midway. Again, just as when the prince of a Wheel-Turning King (Chakravartin) is first born, all the auspicious signs are complete and nothing is lacking. Although he is not yet able to learn all the arts and govern the four continents (the four major continents), he is already able to uphold the seven treasures and accomplish the family business of a holy king. Why? Because he is the embodiment of the Wheel-Turning King. The practitioner of mantra who first enters the pure Bodhicitta is also like this. Although he has not possessed the various vows of Samantabhadra (the Bodhisattva of Universal Goodness) and fulfilled the skillful means of great compassion in countless asamkhya kalpas, these merits of the Tathagata (Buddha) have already been accomplished. Why? Because he is the embodiment of the Dharmakaya (Dharma Body) of Vairocana (the Great Sun Buddha). Therefore, the sutra says: 'Immeasurable countless kalpas, even wisdom and skillful means are all accomplished.' Also, like
王子始生。又已龍神兆庶之所宗歸。初發凈菩提心。亦復如是。已為天人世間迷失正道者。作大歸依。若常途諸論所明。證此心時。即名為佛。是故舍利弗等一切聲聞緣覺。盡其智力。不能測量。經云所謂出過一切聲聞辟支佛地也。以行者得此心時。即知釋迦牟尼凈土不毀。見佛壽量長遠。本地之身與上行等從地踴出諸菩薩。同會一處。修對治道者。雖跡鄰補處。然不識一人。是故此事名為秘密。又此菩薩。能於畢竟凈心中。普集會十方法界諸佛菩薩。亦自能普詣十方。供養諸善知識。詢求正法。唯獨自明瞭。諸天世人莫能知。由此因緣。複名秘密。前二劫中。雖云度二乘地。雖須菩提等。猶能承佛威神。衍說人法俱空。而於此秘密一乘。心生驚疑。不知所趣。乃名直過聲聞辟支佛地也。時大威德諸天。不見菩薩心所依處。咸生敬信。故釋提桓因作如是愿言。今此上人不久成佛。若彼成佛時。我當奉吉祥草。四天王亦生此念言。若此菩薩成佛時。我當獻缽。梵天王亦生此念。若此菩薩成佛時。我當請轉法輪。故云親近敬禮也。已嘆入真言門功德竟。然行者復以何法入此門耶。故經次云所謂空性。空性即是自心等虛空性。上文無量如虛空。乃至正等覺顯現。即喻此心也。前劫悟萬法唯心心外無法。今觀此心即是如來自然
智。亦是毗盧遮那遍一切身。以心如是故。諸法亦如是。根塵皆入阿字門。故曰離於根境。影像不出常寂滅光。故曰無相。以心實相智覺心之實相。境智皆是般若波羅蜜。故曰無境界。以此中十喻望前十喻。覆成戲論。故曰越諸戲論。第三重微細百六十心。煩惱業壽種除。復有佛樹牙生。故曰等虛空無邊一切佛法。依此相續生。既不壞因緣即入法界。亦不動法界即是緣起。當知因緣生滅。即是法界生滅。法界不生滅。即是因緣不生滅。故曰離有為無為界。若如來出世若不出世。諸法法爾如是住。故曰離諸造作。如般若中。一切法趣眼是趣不過。猶如百川赴海更無去處。是故當知眼即是第一實際。第一實際中。眼尚不可得。何況趣不趣耶。耳鼻舌身意亦如是。故曰離眼耳鼻舌身意。行者得如是微細慧時。觀一切染凈諸法。乃至少分猶如鄰虛。無不從緣生者。若從緣生。即無自性。若無自性。即是本不生。本不生即是心實際。心實際亦復不可得。故曰極無自性心生也。此心望前二劫。猶如蓮花盛敷。若望后二心。即是果覆成種。故曰。如是初心佛說成佛因。故於業煩惱解脫。而業煩惱具依。此中雲佛說者。世尊以十方三世佛為證。言以此一事因緣。為眾生開凈知見。其道玄同也。行者解脫一切業煩惱時。即知一切業煩惱無
【現代漢語翻譯】 現代漢語譯本 智，也是毗盧遮那（Vairocana，光明遍照）遍一切身。因為心是如此，所以諸法也是如此。根（感官）塵（感官對像）都進入阿字門（A字門，梵文字母A，代表宇宙的本源），所以說遠離根境。影像不超出常寂滅光（永恒寂靜的光芒），所以說無相。以心實相智覺悟心的真實相狀，境（客體）智（主體）都是般若波羅蜜（Prajnaparamita，智慧的完美），所以說無境界。用這重中的十個比喻來看前面的十個比喻，又成了戲論，所以說超越一切戲論。第三重微細百六十心，煩惱、業、壽命的種子消除，又有了佛樹的萌芽，所以說等同虛空無邊的一切佛法，依此相續而生。既然不壞因緣（條件），就進入法界（Dharmadhatu，宇宙的真實本質），也不動法界，就是緣起（Pratityasamutpada，相互依存）。應當知道因緣生滅，就是法界生滅。法界不生滅，就是因緣不生滅，所以說離開有為（有條件的）無為（無條件的）界限。如果如來（Tathagata，佛）出世或者不出世，諸法的法則自然如此存在，所以說離開一切造作。如同《般若經》中說，一切法趨向眼，是趨向而不能超過，猶如百川奔赴大海，再沒有其他去處。因此應當知道眼就是第一實際（終極實在）。在第一實際中，眼尚且不可得，何況趨向或不趨向呢？耳、鼻、舌、身、意也是如此，所以說離開眼、耳、鼻、舌、身、意。修行者得到如此微細的智慧時，觀察一切染污和清凈的諸法，乃至極少部分，猶如鄰近虛空，沒有不是從因緣而生的。如果從因緣而生，就沒有自性。如果沒有自性，就是本來不生。本來不生就是心實際，心實際也是不可得的，所以說極其無自性的心生起。這顆心相對於前兩個劫（Kalpa，宇宙時期），猶如蓮花盛開，如果相對於后兩個心，就是果又成了種子，所以說，如此初心佛說是成佛的因。因此從業和煩惱中解脫，而業和煩惱又完全依賴於它。這裡說佛說，是世尊以十方三世佛為證明，說以此一件事的因緣，為眾生開啟清凈的知見，其道理玄妙相同。修行者解脫一切業和煩惱時，就知道一切業和煩惱沒有。
【English Translation】 English version Wisdom is also Vairocana (illuminating all bodies). Because the mind is like this, so are all dharmas. The roots (senses) and dust (sense objects) all enter the 'A' letter gate (the Sanskrit letter 'A' representing the origin of the universe), hence it is said to be apart from the roots and realms. The image does not go beyond the light of eternal tranquility, hence it is said to be without form. Using the wisdom of the true nature of the mind to awaken to the true nature of the mind, both the object and the wisdom are Prajnaparamita (perfection of wisdom), hence it is said to be without boundaries. Using the ten metaphors in this to view the previous ten metaphors, it becomes playful discourse again, hence it is said to transcend all playful discourses. In the third subtle layer of one hundred and sixty minds, the seeds of afflictions, karma, and lifespan are eliminated, and the sprout of the Bodhi tree emerges again, hence it is said to be equal to the boundless Buddhadharma of emptiness, relying on this to arise continuously. Since the conditions are not destroyed, one enters the Dharmadhatu (the true nature of the universe), and without moving the Dharmadhatu, it is dependent origination (Pratityasamutpada). It should be known that the arising and ceasing of conditions is the arising and ceasing of the Dharmadhatu. The non-arising and non-ceasing of the Dharmadhatu is the non-arising and non-ceasing of conditions, hence it is said to be apart from the realms of conditioned and unconditioned. Whether the Tathagata (Buddha) appears in the world or not, the dharma of all things naturally abides as such, hence it is said to be apart from all fabrications. As it is said in the Prajna Sutra, all dharmas tend towards the eye, and this tendency cannot be surpassed, like hundreds of rivers flowing into the sea, with nowhere else to go. Therefore, it should be known that the eye is the first reality (ultimate reality). In the first reality, the eye is unattainable, let alone tending or not tending? The same is true for the ear, nose, tongue, body, and mind, hence it is said to be apart from the eye, ear, nose, tongue, body, and mind. When a practitioner attains such subtle wisdom, observing all defiled and pure dharmas, even the smallest part, like the space nearby, none are not born from conditions. If they are born from conditions, they have no self-nature. If they have no self-nature, they are originally unborn. Originally unborn is the actual mind, and the actual mind is also unattainable, hence it is said that the mind arises with extreme non-self-nature. This mind, compared to the previous two kalpas (cosmic periods), is like a lotus flower in full bloom, and compared to the latter two minds, the fruit becomes a seed again, hence it is said that the Buddha said that such an initial mind is the cause of becoming a Buddha. Therefore, one is liberated from karma and afflictions, while karma and afflictions are fully dependent on it. Here, when it is said that the Buddha said, it is the World Honored One using the Buddhas of the ten directions and three times as proof, saying that with the conditions of this one event, pure knowledge and vision are opened for sentient beings, and the principle is profound and the same. When a practitioner is liberated from all karma and afflictions, they know that all karma and afflictions are without.
非佛事。本自無有縛令誰解脫耶。如良醫變毒為藥用除眾病。又如虛空出過眾相而萬像具依。若住此不思議解脫時。即是真阿羅漢。不著于有為無為。一切世間應受廣大供養。故經云。世間宗奉常應供養也。複次阿阇梨。欲明此應供養故。統論三劫始終。作寶珠譬喻。猶如有如意寶在石礦之中。以世人不識故。棄在衢路之間。與瓦礫無異。然別寶者。見有微相才影彰于外。即便識之。先用利鐵𩀟去鈍石。既近寶王其石漸軟。復以諸藥食之。使礦穢消化。而復不傷其質。爾時粗垢已除尚有細垢。既洗以灰水磨以凈疊。種種方便而瑩發之。既得光顯。置之高幡。能隨一切所求普雨眾物。爾時世人生奇特想。尊重是寶猶如大天。以能充滿所希愿故。然此寶於一時間普應眾心。隨其所得各各差別。然此眾物。為于寶中先有耶。先無耶。若先有者。即此小珠何能頓藏眾物。若先無者。又何能頓雨眾物。即此世間寶性。已不可思議。何況眾生菩提心寶耶。是故諸善知識。才見眾生世間八心適萌動時。即便識是真寶。知有可鑿之理。如彼相者以曾多識名寶。是以遇便識之。諸佛菩薩亦爾。久已證知親從一毫之善。自致大菩提道。是故鑒彼情機。即大歡喜。方便誘進令受三歸。如前已分別說。譬如收彼頑石置在家中。次以三種三心。拔
【現代漢語翻譯】 現代漢語譯本： 這不是佛事（指人為造作的佛事）。本來就沒有束縛，要讓誰得到解脫呢？就像良醫將毒藥轉化為藥物，用來去除各種疾病。又像虛空，超越了各種表象，而萬象都依存於它。如果安住于這種不可思議的解脫境界，那就是真正的阿羅漢，不執著于有為法和無為法。這樣的人，應該受到一切世間的廣大供養。所以經中說：『世間所宗奉的，應該常常供養。』 其次，阿阇梨（梵語，意為導師）爲了闡明這種應受供養的道理，總括地論述了過去、現在、未來三劫的始終，作了一個寶珠的比喻。就像有一顆如意寶珠在石礦之中，因為世人不認識它，所以把它丟棄在道路上，和瓦礫沒有什麼區別。然而，識別寶物的人，看到它有細微的表相，光彩稍微顯露于外，就能立刻認出它。先用鋒利的鐵器鑿去粗鈍的石頭，靠近寶珠時，石頭漸漸變軟，再用各種藥物來腐蝕它，使礦石中的污穢消化掉，而不損傷寶珠的質地。這時，粗糙的污垢已經去除，還剩下細微的污垢，就用灰水洗滌，用乾淨的細布擦拭，用各種方法來磨光它，使它光彩顯現出來。然後把它放置在高高的旗幟上，它能隨順一切所求，普遍降下各種事物。這時，世人產生奇異的想法，尊重這顆寶珠，就像尊重天神一樣，因為它能滿足人們的希望。然而，這顆寶珠在一瞬間普遍應和眾人的心願，隨著他們各自的所得而有所差別。那麼，這些事物，是在寶珠中先就存在呢？還是先不存在呢？如果先就存在，那麼這顆小小的珠子怎麼能一下子藏有這麼多的事物呢？如果先不存在，那麼它又怎麼能一下子降下這麼多的事物呢？由此可見，世間的寶性，已經是不可思議的了，更何況眾生的菩提心寶呢？ 因此，各位善知識，一旦見到眾生世間的八種心念稍微萌動時，就能立刻認識到這是真正的寶物，知道有可以雕琢的道理。就像那位相寶的人，因為曾經多次識別寶物，所以一遇到就能認出它。諸佛菩薩也是這樣，早就已經證知，哪怕是從一毫之善開始，也能最終達到大菩提道。所以，瞭解他們的情感和根機，就非常歡喜，方便引導他們接受三歸依（歸依佛、歸依法、歸依僧），就像前面已經分別說過的。譬如把那塊頑石收回家中，然後用三種三心（可能是指至誠心、深心、迴向發願心，以及信樂心、慚愧心、精進心等）來拔除。
【English Translation】 English version: This is not a Buddhist affair (referring to artificial Buddhist activities). Originally, there are no bonds, so who needs to be liberated? It's like a good doctor transforming poison into medicine to remove various diseases. It's also like the void, transcending all appearances, while all phenomena rely on it. If one abides in this inconceivable state of liberation, then that is a true Arhat (Sanskrit, meaning 'one who is worthy of respect'), not attached to conditioned or unconditioned dharmas. Such a person should receive vast offerings from all the world. Therefore, the sutra says: 'What the world reveres should always be offered to.' Furthermore, the Acharya (Sanskrit, meaning 'teacher') in order to clarify this principle of being worthy of offerings, comprehensively discusses the beginning and end of the three kalpas (aeons) of the past, present, and future, making an analogy of a precious jewel. It's like a wish-fulfilling jewel in a stone mine. Because people don't recognize it, they discard it on the road, no different from rubble. However, someone who recognizes jewels, seeing its subtle appearance, its brilliance slightly revealed, can immediately recognize it. First, they use sharp iron tools to chisel away the dull stone. As they get closer to the jewel, the stone gradually softens. Then, they use various medicines to corrode it, causing the impurities in the ore to dissolve without damaging the jewel's quality. At this time, the coarse impurities have been removed, but fine impurities remain. They wash it with ash water, polish it with clean cloth, and use various methods to polish it, making its brilliance appear. Then, they place it on a high banner. It can fulfill all requests and universally rain down all things. At this time, people have strange thoughts, respecting this jewel as they respect a great deva (god), because it can fulfill people's wishes. However, this jewel universally responds to everyone's wishes in an instant, varying according to what they each receive. So, do these things exist in the jewel beforehand? Or do they not exist beforehand? If they exist beforehand, then how can this small jewel suddenly contain so many things? If they do not exist beforehand, then how can it suddenly rain down so many things? From this, it can be seen that the nature of worldly jewels is already inconceivable, let alone the Bodhicitta (Sanskrit, meaning 'awakening mind') jewel of sentient beings? Therefore, all good advisors, once they see the eight worldly thoughts of sentient beings slightly stirring, can immediately recognize that this is a true jewel, knowing that there is a principle that can be carved. Just like that person who assesses jewels, because they have recognized jewels many times, they can recognize it as soon as they encounter it. The Buddhas and Bodhisattvas are also like this, having long since realized that even starting from a single hair's worth of goodness, one can eventually reach the great path of Bodhi (enlightenment). Therefore, understanding their emotions and potential, they are very happy, conveniently guiding them to take refuge in the Three Jewels (Buddha, Dharma, Sangha), as has already been explained separately. For example, taking that stubborn stone and placing it in the home, then using three kinds of three minds (possibly referring to sincere mind, deep mind, and dedicating mind, as well as believing mind, ashamed mind, and diligent mind) to remove.
業煩惱根無明種子。如利鐵開鑿去其粗礦。次觀無緣乘法無我性。如漸至軟處。以藥物消化而不傷之。次生極無自性心。如灰水瑩拭使極光凈。爾時生於佛家。名置在高幢雨種種寶。以此因緣故。堪受世聞廣大供養也。若行者。直從真言門得見心寶。如仙人善咒術。以神力取之。雖巧拙難易不同。而獲寶終無異路。故此經。從淺至深廣明心相。皆為開示菩提心本末因緣。若但依常途法相。則不得言諸佛大秘密我今悉開衍也。
經云。秘密主信解行地。觀察三心無量波羅密多慧觀四攝法。信解地無對無量不思議。建立十心無邊智生者。此經宗。從凈菩提心以上十住地。皆是信解中行。唯如來名究竟一切智地。如花嚴中。初地菩薩能信如來本行所入。信成就諸波羅密。信入諸勝地。信成就力。信具足無所畏。信生長不可壞不共佛法。信不思議佛法。信出生無中邊佛境界。信隨入如來無量境界。信成就果。于如是諸事。其心畢竟不可破壞。不復隨他緣轉。故名信解行地。亦名到于修行地也。觀察三心。即是因根究竟心。若通論信解地。則是初地菩薩。得此虛空無垢菩提心時。自然於十無盡界。生十大愿。乃至滿足百萬阿僧祇大愿。以此即是菩提心為因。從二地以去。增修大悲萬行。即是無盡大愿。於十法界生根。乃至
【現代漢語翻譯】 現代漢語譯本：業、煩惱的根源在於無明（avidyā，對事物真相的迷惑）的種子。如同用鋒利的鐵器開採去除粗糙的礦石。其次觀察無緣乘法（無緣大乘，指不執著任何事物的大乘佛法）的無我性（anātman，沒有永恒不變的自我）。如同逐漸到達柔軟之處，用藥物消化而不損傷它。然後產生極無自性心（svabhāva-śūnyatā-citta，認識到一切事物本質上沒有獨立存在的自性的心）。如同用灰水擦拭，使其極其光亮潔凈。這時便生於佛家，名字被安置在高高的幢幡上，降下種種珍寶。因為這樣的因緣，堪能接受世間廣大的供養。如果修行者直接從真言門（mantrayāna，密宗）得見心寶（citta-ratna，珍貴的心性），就像仙人擅長咒術，用神力取寶一樣。雖然巧妙與笨拙、難與易有所不同，但獲得寶藏的最終途徑沒有差別。因此這部經，從淺到深廣泛地闡明心相，都是爲了開示菩提心（bodhicitta，覺悟之心）的本末因緣。如果僅僅依靠通常的法相（dharma-lakṣaṇa，佛法的表相），就不能說諸佛的大秘密我今天全部開演了。
經中說：『秘密主（Guhyapati，金剛手菩薩的別名）在信解行地（adhimukti-caryā-bhūmi，通過信仰和理解而修行的階段），觀察三心（過去、現在、未來三世之心）和無量波羅蜜多（pāramitā，到達彼岸的修行方法，如佈施、持戒、忍辱等）的智慧，觀察四攝法（saṃgraha-vastu，四種攝受眾生的方法，如佈施、愛語、利行、同事）。信解地是無對（沒有對立）的、無量的、不可思議的。建立十心（十種心念）和無邊智慧的生起。』這部經的宗旨，是從清凈菩提心以上的十住地（daśa-bhūmi，菩薩修行的十個階段），都是在信解中修行。只有如來（Tathāgata，佛的稱號）才名為究竟一切智地（sarvākāra-jñāna-bhūmi，完全通達一切事物的智慧的境界）。如同《華嚴經》中，初地菩薩能相信如來本行所入，信成就諸波羅蜜，信入諸勝地，信成就力，信具足無所畏（catu-vaiśāradya，四種無所畏懼的自信），信生長不可壞不共佛法（āveṇika-buddha-dharma，佛獨有的、不與他人共有的功德），信不思議佛法，信出生無中邊佛境界，信隨入如來無量境界，信成就果。對於這些事情，他的心畢竟不可破壞，不再隨其他因緣而轉變，所以名為信解行地，也名為到達修行地。觀察三心，就是因根究竟心。如果通論信解地，那就是初地菩薩。得到這虛空無垢菩提心時，自然在十無盡界（daśa-akṣaya-loka，十方無盡的世界）生起十大愿（daśa-praṇidhāna，十個偉大的誓願），乃至滿足百萬阿僧祇（asaṃkhya，極大的數字）大愿。這便是以菩提心為因，從二地以後，增修大悲萬行，就是無盡大愿，在十法界（daśa-dharma-dhātu，十種不同的生命存在狀態）生根，乃至
【English Translation】 English version: The root of karma and afflictions lies in the seed of ignorance (avidyā). It is like using sharp iron tools to excavate and remove the rough ore. Next, contemplate the selflessness (anātman) of the unconditioned vehicle (nirupadhika-yāna, referring to the Mahayana Buddhism that is free from any attachment). It is like gradually reaching a soft spot, digesting it with medicine without harming it. Then, generate the mind of ultimate non-self-nature (svabhāva-śūnyatā-citta). It is like wiping with ash water to make it extremely bright and clean. At this time, one is born into the Buddha's family, and the name is placed on a high banner, raining down various treasures. Because of this cause and condition, one is worthy of receiving vast offerings from the world. If a practitioner directly sees the mind-treasure (citta-ratna) from the mantra gate (mantrayāna), it is like a celestial being skilled in spells, taking it with divine power. Although skill and clumsiness, difficulty and ease are different, the ultimate path to obtaining the treasure is the same. Therefore, this sutra, from shallow to deep, extensively elucidates the aspects of the mind, all to reveal the causal conditions of the origin and end of bodhicitta (the mind of enlightenment). If one only relies on the usual dharma characteristics (dharma-lakṣaṇa), one cannot say that I am now fully unfolding all the great secrets of the Buddhas.
The sutra says: 'The Lord of Secrets (Guhyapati) in the stage of faith-understanding-practice (adhimukti-caryā-bhūmi), observes the three minds (past, present, and future minds) and the wisdom of immeasurable perfections (pāramitā), observes the four means of conversion (saṃgraha-vastu). The stage of faith-understanding is without opposition, immeasurable, and inconceivable. Establishing the ten minds and the arising of boundless wisdom.' The essence of this sutra, from the pure bodhicitta upwards to the ten abodes (daśa-bhūmi), are all practices within faith-understanding. Only the Thus Come One (Tathāgata) is named the stage of ultimate all-knowing wisdom (sarvākāra-jñāna-bhūmi). Just as in the Avatamsaka Sutra, the bodhisattva of the first ground can believe in what the Tathagata has entered through his original practice, believe in the accomplishment of all perfections, believe in entering all the excellent grounds, believe in the accomplishment of power, believe in possessing fearlessness (catu-vaiśāradya), believe in the growth of indestructible unique Buddha-dharmas (āveṇika-buddha-dharma), believe in the inconceivable Buddha-dharmas, believe in the birth of the Buddha realm without beginning or end, believe in following and entering the immeasurable realms of the Tathagata, believe in the accomplishment of the fruit. Regarding these matters, his mind is ultimately indestructible and no longer changes according to other conditions, so it is called the stage of faith-understanding-practice, also called reaching the stage of practice. Observing the three minds is the ultimate mind of cause and root. If generally speaking about the stage of faith-understanding, it is the bodhisattva of the first ground. When obtaining this pure bodhicitta of emptiness and purity, naturally in the ten inexhaustible realms (daśa-akṣaya-loka) arise the ten great vows (daśa-praṇidhāna), and even fulfill millions of asamkhyas (asaṃkhya) of great vows. This is taking bodhicitta as the cause, and from the second ground onwards, increasing the cultivation of great compassion and myriad practices, which are inexhaustible great vows, taking root in the ten dharma realms (daśa-dharma-dhātu), and so on.
漸次增長。至第八地。以去皆名方便地。佛性論云。八地以上境界皆同。但約方便為降階耳。若觀一一地。亦自有三心。如以眾多十因緣得入初地。名為因緣。既安住已。以種種大悲萬行凈治是地。名為根。說凈治地果相及方便業。名究竟。余皆準此。此經無量波羅密多四攝法。即是治地也。行者從此無有待對。出過心量不思議地。有十心無邊智生。即是初地果相也。花嚴云。發十大愿已。則得利益心柔軟心。隨順心寂靜心。調伏心寂滅心。謙下心潤澤心。不動心不濁心。次又成就十種凈諸地法。所謂信慈悲舍無有疲厭。知諸經論善解世法。慚愧及堅因力。供養諸佛依教修行。複次住是地已。善知諸地障。善知地成壞。善知地相果。善知地得修。善知地法清凈。善知地轉行。善知地地處非處。善知地地殊勝智。善知地地不退轉。善知凈治一切菩薩地。乃至轉入如來地。如是等有眾多十心。若廣分別。即有百萬阿僧祇度門。故曰無邊智生也。更約前三心。作十心說之。若通論信解地。則初地為種子。二地為牙。三地為皰。四地為葉。五地為花。六地為果。七地為受用種子。八地為無畏依。所謂果中之果。九地為有進求佛地慧生。是最勝心。十地此心決定。此二心無別境界。還是于第八心中。約方便轉開出之耳。若一一地
【現代漢語翻譯】 現代漢語譯本 漸次增長。至第八地（Astama-bhumi）。以往皆名為方便地。《佛性論》說，八地以上的境界都相同，只是根據方便來降低階位而已。如果觀察每一地，也自有三種心。例如，以眾多十因緣得以進入初地（Prathama-bhumi），這稱為因緣。既已安住，就以種種大悲萬行來凈化此地，這稱為根。述說凈化地的果相以及方便業，名為究竟。其餘各地的理解都可依此類推。此經中的無量波羅蜜多（Paramita）和四攝法，就是用來凈化地的。修行者從此沒有對待，超出心量，進入不可思議地。有十種心和無邊智慧生起，這就是初地的果相。《華嚴經》說，發起十大愿后，就能得到利益心、柔軟心、隨順心、寂靜心、調伏心、寂滅心、謙下心、潤澤心、不動心、不濁心。其次又能成就十種清凈諸地之法，即是信、慈、悲、舍，沒有疲厭，知曉各種經論，善於理解世法，慚愧以及堅固的因力，供養諸佛，依教修行。再次，安住於此地后，善於知曉諸地的障礙，善於知曉地的成與壞，善於知曉地的相與果，善於知曉地的獲得與修行，善於知曉地法的清凈，善於知曉地的轉化與修行，善於知曉地與地的處與非處，善於知曉地與地的殊勝智慧，善於知曉地與地的不退轉，善於知曉清凈治理一切菩薩地，乃至轉入如來地。像這樣有眾多十種心。如果廣泛分別，就有百萬阿僧祇的度門，所以說無邊智慧生起。再根據前面的三種心，作十種心的解說。如果通論信解地，那麼初地為種子，二地為牙，三地為皰，四地為葉，五地為花，六地為果，七地為受用種子，八地為無畏依，可以說是果中之果，九地為有進求佛地的智慧生起，是最殊勝的心，十地此心決定。這兩種心沒有別的境界，還是在第八心中，根據方便轉化開出而已。如果每一地
【English Translation】 English version Gradually increasing, up to the eighth Bhumi (Astama-bhumi). All the previous ones are called expedient grounds. The 'Treatise on Buddha-nature' says that the states above the eighth Bhumi are all the same, but the stages are lowered according to expediency. If one observes each Bhumi, it also has three minds of its own. For example, entering the first Bhumi (Prathama-bhumi) with many ten conditions is called cause and condition. Once settled, purifying this Bhumi with great compassion and myriad practices is called root. Describing the fruit aspect of purifying the Bhumi and the expedient karma is called ultimate. The understanding of the remaining Bhumis can be inferred by analogy. The immeasurable Paramitas (Paramita) and Four Embracing Dharmas in this sutra are used to purify the Bhumis. From then on, the practitioner has no duality, transcends the mind's capacity, and enters the inconceivable Bhumi. Ten kinds of minds and boundless wisdom arise, which is the fruit aspect of the first Bhumi. The 'Avatamsaka Sutra' says that after making the ten great vows, one can obtain the mind of benefit, the mind of gentleness, the mind of compliance, the mind of tranquility, the mind of taming, the mind of extinction, the mind of humility, the mind of moistening, the mind of immovability, and the mind of non-turbidity. Secondly, one can achieve ten kinds of pure Dharma of all Bhumis, namely faith, loving-kindness, compassion, and equanimity, without fatigue, knowing various sutras and treatises, being good at understanding worldly dharmas, shame and strong causal power, making offerings to all Buddhas, and practicing according to the teachings. Furthermore, after dwelling in this Bhumi, one is good at knowing the obstacles of all Bhumis, good at knowing the formation and destruction of Bhumis, good at knowing the aspects and fruits of Bhumis, good at knowing the attainment and practice of Bhumis, good at knowing the purity of the Dharma of Bhumis, good at knowing the transformation and practice of Bhumis, good at knowing the right and wrong places of Bhumis, good at knowing the superior wisdom of Bhumis, good at knowing the non-retrogression of Bhumis, good at knowing the pure governance of all Bodhisattva Bhumis, and even transforming into the Tathagata Bhumi. There are many ten kinds of minds like this. If one distinguishes them widely, there are millions of Asamkhya doors of deliverance, so it is said that boundless wisdom arises. Based on the previous three minds, ten kinds of minds are explained. If one generally discusses the Bhumi of faith and understanding, then the first Bhumi is the seed, the second Bhumi is the sprout, the third Bhumi is the blister, the fourth Bhumi is the leaf, the fifth Bhumi is the flower, the sixth Bhumi is the fruit, the seventh Bhumi is the seed for enjoyment, the eighth Bhumi is the reliance of fearlessness, which can be said to be the fruit of the fruit, the ninth Bhumi is the arising of wisdom for advancing and seeking the Buddha Bhumi, which is the most supreme mind, and the tenth Bhumi is the determination of this mind. These two minds have no other realm, but are still in the eighth mind, transformed and opened up according to expediency. If each Bhumi
中。亦自具此十心。且如住初地時。成就凈治諸地法。及知諸地相。即是先解一地竟。籍此為因智慧增長。更解二地。以十心類例。推之可知。花嚴有眾多十法門。亦當準此次第廣分別說也。然此經宗。從初地即得入金剛寶藏故。花嚴十地經一一名言。依阿阇梨所傳。皆須作二種釋。一者淺略釋。二者深秘釋。若不達如是密號。但依文說之。則因緣事相。往涉於十住品。若解金剛頂十六大菩薩生。自當證知也。
經云。我一切諸有所說。皆依此而得者。如上一切智地無盡莊嚴境界。及余無量修多羅。佛所稱歎一切行果。無不因此得之。是故余經。如是廣嘆娑羅樹王莖葉花果。今此經中。唯明此樹王種子及生育因緣。若離此因緣能成彼果者。無有是處。所以稱大日經王者。非為此乎。經復舉益勸修云是。故智者當思惟此一切智信解地。復越一切升住此地。即是初入此信解地。是復越百六十心一重細惑。名度三大阿僧祇劫也。行者初觀空性時。覺一切法皆入心之實際。下不見眾生可度。上不見諸佛可求。爾時萬行休息。謂為究竟。若住此者。即退不墮二乘地。不進得上菩薩地。名為法愛生。亦名無記心。然以菩提心勢力。及如來加持力。復能發起悲願。爾時十方諸佛。同時現前而勸喻之。以蒙佛教授故。轉生極無自
【現代漢語翻譯】 現代漢語譯本：同樣也各自具備這十種心。例如安住于初地時，成就清凈整治各地的法門，並且瞭解各地的相狀，這就是先理解了一個地。憑藉這個作為因，智慧增長，進而理解第二個地。以十種心的類別為例，推論可知。華嚴經有眾多十法門，也應當按照這個次序廣泛地分別解說。然而這部經的宗旨，是從初地就能進入金剛寶藏，所以《華嚴十地經》的每一個名言，依照阿阇梨（Acharya，導師）所傳授，都必須作兩種解釋：一是淺顯的解釋，二是深奧秘密的解釋。如果不瞭解這樣的密號，只是按照字面意思去說，那麼因緣事相就會牽涉到十住品。如果瞭解金剛頂十六大菩薩的生起，自然就會證知。 經文說：『我一切所說，都依此而得。』就像上面所說的一切智地無盡莊嚴境界，以及其他無量修多羅（Sutra，經），佛所稱歎的一切行果，沒有不是因此而得到的。所以其他經典，如此廣泛地讚歎娑羅樹王（Śāla，娑羅樹）的莖葉花果。現在這部經中，只說明這樹王的種子以及生育的因緣。如果離開這個因緣能夠成就那個果，是沒有這樣的道理的。所以稱《大日經》為王者，不就是因為這個嗎？經文又舉出利益來勸勉修行，所以智者應當思維這『一切智信解地』，再超越一切而升住於此地，就是初入此信解地，就是再超越一百六十心一重細微的迷惑，名為度過三大阿僧祇劫（Asaṃkhya-kalpa，無數大劫）。修行者最初觀空性時，覺得一切法都進入心的實際。下不見眾生可度，上不見諸佛可求。這時萬行休息，認為已經究竟。如果安住於此，就會退步而不墮入二乘地，不進步而登上菩薩地，名為法愛生，也名無記心。然而憑藉菩提心（Bodhi-citta，覺悟之心）的勢力，以及如來（Tathāgata，如來）的加持力，又能發起悲願。這時十方諸佛，同時現前而勸喻他。因為蒙受佛的教授，轉而生起極其無自
【English Translation】 English version: Likewise, each also possesses these ten minds. For example, when dwelling in the first Bhumi (ground), one accomplishes the Dharma (teachings) of purifying and rectifying all the Bhumis, and understands the characteristics of all the Bhumis. This is to first understand one Bhumi completely. Relying on this as a cause, wisdom increases, and one further understands the second Bhumi. Using the categories of the ten minds as an example, it can be inferred. The Avataṃsaka Sūtra (Flower Garland Sutra) has numerous ten Dharma-gates, which should also be extensively explained in accordance with this order. However, the purpose of this Sutra is that from the first Bhumi, one can enter the Vajra (diamond) Treasury. Therefore, each term in the Daśabhūmika Sūtra (Ten Grounds Sutra) of the Avataṃsaka, according to the transmission of the Acharya (teacher), must be explained in two ways: one is a shallow explanation, and the other is a profound and secret explanation. If one does not understand such secret codes and only speaks according to the literal meaning, then the causes and conditions of events will involve the Ten Abodes chapter. If one understands the arising of the sixteen great Bodhisattvas of the Vajraśekhara (Diamond Peak), one will naturally realize it. The Sutra says: 'All that I have spoken is obtained based on this.' Just like the boundless and adorned realm of the Sarvajñāna-bhūmi (ground of all-knowing) mentioned above, and the countless other Sutras, all the practices and fruits praised by the Buddha are obtained based on this. Therefore, other Sutras extensively praise the stems, leaves, flowers, and fruits of the Śāla (Sal tree) King. Now, this Sutra only explains the seeds of this tree king and the causes and conditions of its growth. If one can achieve that fruit apart from this cause and condition, there is no such reason. Therefore, is it not because of this that the Mahāvairocana Sūtra (Great Sun Sutra) is called the King? The Sutra further cites benefits to encourage cultivation, so the wise should contemplate this 'Sarvajñāna-adhimukti-bhūmi' (ground of faith and understanding of all-knowing), and then transcend everything and ascend to dwell in this ground, which is to initially enter this ground of faith and understanding, which is to further transcend one hundred and sixty minds and one subtle layer of delusion, called crossing three great Asaṃkhya-kalpas (innumerable great eons). When a practitioner initially contemplates emptiness, they feel that all Dharmas enter the reality of the mind. Below, they do not see sentient beings to be liberated; above, they do not see Buddhas to be sought. At this time, all practices cease, and they think they have reached the ultimate. If one dwells in this, one will regress and not fall into the Two Vehicles, and not advance to ascend to the Bodhisattva ground, called the birth of Dharma-love, also called the indeterminate mind. However, relying on the power of the Bodhi-citta (mind of enlightenment) and the blessing power of the Tathāgata (Thus Come One), one can again arouse compassion and vows. At this time, the Buddhas of the ten directions simultaneously appear and exhort him. Because of receiving the Buddha's teachings, one turns to generate extremely selfless
性心。乃至心之實際亦不可得。雖解脫一切業煩惱。而業煩惱具存。至此不思議地。乃名真離二乘地也。就前三句義中。更開佛地為上上方便心。至此第四心時。名究竟一切智地。故曰此四分之一度于信解也。
大毗盧遮那成佛經疏卷第二 大正藏第 39 冊 No. 1796 大毗盧遮那成佛經疏
大毗盧遮那成佛經疏卷第三
沙門一行阿阇梨記
入真言門住心品之餘
經云。爾時執金剛秘密主。白佛言世尊。愿救世者演說心相。菩薩有幾種得無畏處。乃至當得一切法自性平等無畏者。猶是答前心相句。以金剛手既聞此教諸菩薩。直乘真言門上菩薩地故。問世尊此菩薩行道時。有幾種得無畏處。佛還復約前三劫。作差降對明也。梵音阿濕嚩娑。正譯當言蘇息也。如人為強力者所持扼喉。閉氣垂將悶絕。忽蒙放舍還復得蘇。眾生亦復如是。為妄想業煩惱所纏。觸緣皆閉。至此六處如得再生。故名蘇息處。亦如度險惡道時。其心泰然無所畏懼。故名無畏處也。佛言秘密主。彼愚童凡夫。修諸善法害不善法。當得善無畏者。善義通於淺深。今此中意。明十善業道。如世人以十不善道因緣。漂沉惡趣無有窮已。后得順世八心。也漸受三歸戒。于無量世生人天中。后至涅槃。以免離三途
【現代漢語翻譯】 現代漢語譯本：
性心，乃至心的實際也不可得。雖然解脫一切業和煩惱，而業和煩惱仍然存在。到達這種不可思議的境界，才叫做真正脫離二乘（聲聞乘和緣覺乘）的境界。就前面三句的意義中，更開顯佛地為最上方便心。到達這第四心時，叫做究竟一切智地。所以說這四分之一是度過信解的階段。
《大毗盧遮那成佛經疏》卷第二 大正藏第 39 冊 No. 1796 《大毗盧遮那成佛經疏》
《大毗盧遮那成佛經疏》卷第三
沙門一行阿阇梨記
入真言門住心品之餘
經中說：當時執金剛秘密主（Vajrapani, 佛教護法神）稟告佛說：『世尊，希望救世者演說心的相狀。菩薩有幾種得到無畏之處，乃至應當得到一切法自性平等無畏的境界？』這仍然是回答前面心相的句子。因為金剛手（Vajrapani）已經聽聞此教導，諸菩薩直接乘坐真言門到達菩薩地，所以問世尊此菩薩在修行道路時，有幾種得到無畏之處。佛仍然用前面的三劫，作差別降伏的對比說明。梵音阿濕嚩娑（Asvasa），正確翻譯應當說是蘇息。如同人被強有力的人抓住扼住喉嚨，閉氣將要悶絕，忽然被放開而恢復甦醒。眾生也像這樣，被妄想、業和煩惱所纏繞，接觸外緣都被封閉。到達這六處如同得到再生，所以叫做蘇息處。也如同度過險惡道路時，內心泰然沒有所畏懼，所以叫做無畏處。』佛說：『秘密主（Guhyapati），那些愚童凡夫，修習各種善法，斷除不善法，應當得到善無畏。』善的意義貫通淺深。現在這裡的意思，說明十善業道。如同世人以十不善道的因緣，漂流沉沒在惡趣中沒有窮盡。後來得到順世八心，也逐漸接受三歸戒，在無量世中生於人天，最終到達涅槃，以免離三惡道。
【English Translation】 English version:
The nature of mind, even the actuality of mind, is unattainable. Although liberated from all karma and afflictions, karma and afflictions still exist. Reaching this inconceivable state is called truly departing from the realm of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). Within the meaning of the previous three phrases, the Buddha-ground is further revealed as the supreme expedient mind. Reaching this fourth mind is called the ultimate all-knowing ground. Therefore, it is said that this one-fourth is passing beyond the stage of faith and understanding.
Commentary on the Mahāvairocana Sutra, Volume 2 Tripitaka, Volume 39, No. 1796, Commentary on the Mahāvairocana Sutra
Commentary on the Mahāvairocana Sutra, Volume 3
Recorded by Śramaṇa Ichigyō Āchārya
Continuation of the Chapter on Abiding in the Mind in the True Word Gate
The sutra says: 『At that time, Vajrapani (Vajrapani, a Dharma protector in Buddhism), the Secret Lord, said to the Buddha: 「World Honored One, may the savior of the world expound the characteristics of the mind. How many kinds of fearlessness do Bodhisattvas attain, and how do they attain the fearlessness of the self-nature equality of all dharmas?」』 This is still answering the previous phrase about the characteristics of the mind. Because Vajrapani (Vajrapani) has already heard this teaching, and the Bodhisattvas directly ride the True Word Gate to the Bodhisattva ground, he asks the World Honored One how many kinds of fearlessness these Bodhisattvas attain while practicing the path. The Buddha still uses the previous three kalpas to make a comparative explanation of differentiation and subjugation. The Sanskrit sound is Asvasa, which should be correctly translated as 'relief'. It is like a person being grabbed and choked by a strong person, holding their breath and about to suffocate, suddenly being released and regaining consciousness. Sentient beings are also like this, entangled by delusion, karma, and afflictions, and all connections with external conditions are closed off. Reaching these six places is like being reborn, so it is called the place of relief. It is also like when crossing a dangerous road, the mind is peaceful and fearless, so it is called the place of fearlessness.』 The Buddha said: 『Secret Lord (Guhyapati), those foolish ordinary beings, cultivating various good dharmas and eliminating unwholesome dharmas, should attain good fearlessness.』 The meaning of 'good' pervades both shallow and deep. The meaning here is to explain the Ten Wholesome Karmic Paths. It is like worldly people, due to the causes and conditions of the Ten Unwholesome Paths, drifting and sinking in the evil realms without end. Later, they attain the Eight Worldly Minds, and gradually receive the Three Refuges and Precepts, being born in the realms of humans and gods for countless lifetimes, and finally reaching Nirvana to escape the three evil paths.
劇苦。名最初蘇息處也。若真言行者初入三昧耶。依三蜜供養修行位。與此齊等也。
經云。若如實知我。當得身無畏者。如修循身觀時。見此身三十六物之所整合。五種不凈惡露充滿。終不為此而生貪愛。次復觀受心法。得離不觀我性四種顛倒。于身諸扼縛得蘇息處。若真言行者。本尊三昧眾相現前時位。與此齊也。
經云。若於取蘊所集我身。舍自色像觀。當得無我無畏者。謂觀唯蘊無我時。于陰界入中。種種分折推求我不可得。舍此自色像者。譬如因樹則有樹影現。若無樹者影由何生。今五蘊尚從緣生都無自性。何況此積集中而有我耶。如上所說。乃至證湛寂之心離一切過。是於我之扼縛得蘇息處。若真言行者。于瑜伽境界一切分段中。能觀心不可得。不生愛慢位。與此齊也。
經云。若害蘊住法攀緣。當得法無畏者。謂行者心住蘊中。欲令發起離著。爾時幻焰等喻。觀察諸蘊即空。得離違順八心證寂然界。然離蘊之扼縛。於法得蘇息處。法謂十緣生句也。若真言行者。現覺瑜伽境界。皆如映象水月無性無生位。與此齊也。
經云。若害法住無緣。當得法無我無畏者。即是無緣乘心。觀察法無我性。於心外有無影。像智都無所得。心王自在覺本不生。得離法之扼縛。於法無我得蘇息處
【現代漢語翻譯】 現代漢語譯本 劇苦（極大的痛苦）。名為最初蘇息處（最初得到休息的地方）也。如果真言行者（修持真言的修行者）初入三昧耶（誓願、平等），依三蜜（身、口、意）供養修行位，與此齊等也。
經云：『若如實知我，當得身無畏者。』如修循身觀時，見此身三十六物之所整合，五種不凈惡露充滿，終不為此而生貪愛。次復觀受心法，得離不觀我性四種顛倒，于身諸扼縛得蘇息處。若真言行者，本尊（所尊崇的佛或菩薩）三昧眾相現前時位，與此齊也。
經云：『若於取蘊（執取之蘊）所集我身，舍自色像觀，當得無我無畏者。』謂觀唯蘊無我時，于陰界入中，種種分折推求我不可得。舍此自色像者，譬如因樹則有樹影現，若無樹者影由何生？今五蘊尚從緣生都無自性，何況此積集中而有我耶？如上所說，乃至證湛寂之心離一切過，是於我之扼縛得蘇息處。若真言行者，于瑜伽（相應）境界一切分段中，能觀心不可得，不生愛慢位，與此齊也。
經云：『若害蘊住法攀緣，當得法無畏者。』謂行者心住蘊中，欲令發起離著，爾時幻焰等喻，觀察諸蘊即空，得離違順八心證寂然界。然離蘊之扼縛，於法得蘇息處。法謂十緣生句也。若真言行者，現覺瑜伽境界，皆如映象水月無性無生位，與此齊也。
經云：『若害法住無緣，當得法無我無畏者。』即是無緣乘心，觀察法無我性，於心外有無影，像智都無所得，心王自在覺本不生，得離法之扼縛，於法無我得蘇息處。
【English Translation】 English version Extreme suffering. This is called the initial place of rest. If a Mantra practitioner (one who practices mantras) initially enters Samaya (vow, equality), relying on the practice position of offering the Three Secrets (body, speech, and mind), it is equivalent to this.
The Sutra says: 'If one truly knows the self, one will attain fearlessness of the body.' Like when practicing mindfulness of the body, seeing this body composed of thirty-six impure substances, filled with five kinds of unclean and foul matter, one will ultimately not generate greed or attachment for it. Next, contemplating the feelings, mind, and mental phenomena, one will be able to abandon the four inverted views of not contemplating the nature of self, and attain a place of rest from the constraints of the body. If a Mantra practitioner, when the various aspects of the Samadhi (state of meditative absorption) of the principal deity (the revered Buddha or Bodhisattva) appear, it is equivalent to this.
The Sutra says: 'If, regarding this body, which is the aggregation of the grasping aggregates (clinging aggregates), one abandons the contemplation of one's own form and appearance, one will attain no-self and fearlessness.' This means that when contemplating only the aggregates as no-self, within the realms of the aggregates, realms, and entrances, through various analyses and investigations, the self cannot be found. Abandoning this contemplation of one's own form and appearance is like how a shadow appears because of a tree. If there is no tree, how can a shadow arise? Now, the five aggregates arise from conditions and have no inherent nature. How much more so can there be a self within this accumulation? As mentioned above, even attaining the mind of serene stillness, free from all faults, is attaining a place of rest from the constraints of the self. If a Mantra practitioner, within all segments of the Yoga (union) state, can contemplate the mind as unattainable and not generate love or pride, it is equivalent to this.
The Sutra says: 'If one harms the clinging to phenomena that dwell in the aggregates, one will attain fearlessness of phenomena.' This means that when the practitioner's mind dwells in the aggregates, desiring to arouse detachment, at that time, using illusions and flames as metaphors, one observes that all the aggregates are empty, and one is able to abandon the eight minds of agreement and opposition, and attain the realm of stillness. Thus, abandoning the constraints of the aggregates, one attains a place of rest in phenomena. Phenomena refer to the ten causal origination sentences. If a Mantra practitioner directly perceives the Yoga state, all are like reflections in a mirror or the moon in water, without inherent nature or arising, it is equivalent to this.
The Sutra says: 'If one harms the dwelling in phenomena without conditions, one will attain no-self and fearlessness of phenomena.' This is the mind of the unconditioned vehicle, observing the no-self nature of phenomena. Outside the mind, whether there is existence or non-existence, the wisdom of images is unattainable. The mind-king's self-existing awareness is fundamentally unborn, and one is able to abandon the constraints of phenomena, and attain a place of rest in the no-self of phenomena.
。若真言行者。于瑜伽道中心得自在用時位。與此齊也。
經云。若復一切蘊界處。能執所執我壽命等。及法無緣空自性無性。此空智生。當得一切法自性平等無畏者。謂觀自心畢竟空性時。我之與蘊法及無緣。皆同一性。所謂自性無性。此空智生。即是時極無自性心生也。于業煩惱等。都無所縛亦無所脫。故云得一切法自性平等。爾時于有為無為界二種扼縛得蘇息處即是真言行者虛空無垢菩提心也然此心在纏出纏皆畢竟無相。以如來五眼諦觀。尚不能得其像貌。況餘生滅中人。今所以廣明三劫六無畏處眾多心相者。皆是擬儀外跡。以明修證之深淺耳。上已明見煙之相。可已比知火性。但知心垢盡處戲論不行。即是第六無畏依。更欲如何表示耶。
經云。秘密主。若真言門修菩薩行諸菩薩。深修觀察十緣生句。當於真言行通達作證。乃至如實遍知一切心相者。是略答前問中修行句也。如下文萬行方便中。無不藉此十緣生句凈除心垢。是故當知最為旨要。真言行者特宜留意思之。然統論此品中十緣生句。略有三種。一者以心沒蘊中。欲對治實法故。觀此十緣生句。如前所說。即空之幻是也。二者以心沒法中。欲對治境界攀緣故。觀此十緣生句。如前所說。蘊阿賴耶即心之幻是也。三者以深著沒心實際中。欲
【現代漢語翻譯】 現代漢語譯本：如果修持真言的行者，在瑜伽之道中對於心得自在運用自如的階段，就與此（指前文所描述的境界）相同了。
經中說：『如果對於一切蘊（skandha，構成個體的五種要素：色、受、想、行、識）、界（āyatana，感覺器官與感覺對像）、處（dhātu，構成要素），以及能執著的、所執著的『我』、壽命等等，以及法（dharma，事物、規律）的無緣（沒有原因）、空自性（本質為空）、無自性（沒有獨立不變的本質）的理解，這種空智生起，就能獲得一切法自性平等無畏的境界。』這是說，當觀照自心畢竟空性的時候，『我』與蘊、法以及無緣，都是同一體性，也就是所謂自性無性。這種空智生起，就是證得極無自性的心。對於業（karma，行為）和煩惱等等，都沒有任何束縛，也沒有任何解脫，所以說獲得一切法自性平等。這時，對於有為（saṃskṛta，有生滅變化的事物）和無為（asaṃskṛta，沒有生滅變化的事物）兩種束縛，都能得到休息的地方，這就是真言行者虛空無垢的菩提心（bodhicitta，覺悟之心）。然而，這種心無論是在被煩惱纏縛還是脫離煩惱的狀態，都是畢竟無相的。即使如來（tathāgata，佛）用五眼（肉眼、天眼、慧眼、法眼、佛眼）仔細觀察，尚且不能得到它的形象，更何況是處於生滅變化中的人呢？現在之所以廣泛闡明三劫（kalpa，極長的時間單位）六無畏處（六種無所畏懼的境界）的眾多心相，都是爲了模擬外在的跡象，以此來說明修證的深淺程度。上面已經說明了見到煙的相狀，就可以比照得知火的性質。只要知道心垢（心的污垢）消除的地方，戲論（無意義的言論）無法進行，就是第六無畏的依據，還想要如何表示呢？
經中說：『秘密主（guhyapati，金剛手菩薩的稱號）。如果真言門（mantrayāna，密宗）修菩薩行（bodhisattvacaryā，菩薩的修行）的諸位菩薩，深入修習觀察十緣生句（dependent origination，緣起）的道理，就能在真言的修行上通達並證悟，乃至如實遍知一切心相。』這是簡略地回答前面問題中的修行方法。如下文萬行方便中，沒有不借助這十緣生句來清凈心垢的。因此，應當知道這是最為重要的。真言行者尤其應該留意思考。然而，總的來說，此品中的十緣生句，略有三種。第一種是以心沉沒在蘊中，想要對治實法（真實存在的事物）的執著，所以觀察這十緣生句，如前面所說，就是空性的幻化。第二種是以心沉沒在法中，想要對治對境界的攀緣，所以觀察這十緣生句，如前面所說，蘊和阿賴耶識（ālayavijñāna，藏識）就是心的幻化。第三種是以深深執著沉沒在心實際中，想要…
【English Translation】 English version: If a practitioner of mantra, in the path of yoga, attains freedom and ease in the use of the mind, then that stage is the same as this (referring to the state described earlier).
The sutra says: 'If, regarding all skandhas (the five aggregates constituting an individual: form, feeling, perception, mental formations, and consciousness), āyatanas (sense organs and their objects), dhātus (elements), and the 'I', lifespan, etc., that are grasped and that grasp, as well as the causelessness, emptiness of inherent existence, and non-inherent existence of dharmas (phenomena, laws), this wisdom of emptiness arises, one will attain the state of fearlessness in the equality of the inherent nature of all dharmas.' This means that when contemplating the ultimate emptiness of one's own mind, the 'I' and the skandhas, dharmas, and causelessness are all of the same nature, which is called non-inherent existence. This wisdom of emptiness arising is the attainment of the mind of ultimate non-inherent existence. Regarding karma (action) and afflictions, etc., there is neither bondage nor liberation, hence it is said that one attains the equality of the inherent nature of all dharmas. At this time, one finds a place of rest from the two kinds of bondage of conditioned (saṃskṛta) and unconditioned (asaṃskṛta) realms, which is the pure bodhicitta (mind of enlightenment) of the mantra practitioner, like space without defilement. However, this mind, whether bound by afflictions or liberated from them, is ultimately without form. Even the Tathāgata (Buddha), with his five eyes (flesh eye, divine eye, wisdom eye, dharma eye, Buddha eye), cannot perceive its image, let alone ordinary people in the cycle of birth and death. The reason for extensively explaining the numerous mind-aspects of the three kalpas (extremely long time units) and six fearlessnesses (six states of fearlessness) is to simulate external signs, thereby illustrating the depth of cultivation and realization. The appearance of seeing smoke has already been explained above, so one can infer the nature of fire. As long as one knows that where the defilements of the mind are exhausted, conceptual proliferation (meaningless talk) cannot proceed, that is the basis of the sixth fearlessness. What else needs to be shown?
The sutra says: 'Secret Lord (Guhyapati, epithet of Vajrapani Bodhisattva). If bodhisattvas (beings striving for enlightenment) who practice the bodhisattva path (bodhisattvacaryā) in the mantra vehicle (mantrayāna), deeply cultivate and contemplate the principle of the ten causes of arising (dependent origination), they will attain understanding and realization in the practice of mantra, and even truly and completely know all aspects of the mind.' This is a brief answer to the method of practice in the previous question. In the myriad practices and skillful means below, there is none that does not rely on these ten causes of arising to purify the defilements of the mind. Therefore, it should be known that this is the most important. Mantra practitioners should especially pay attention to contemplating it. However, in general, the ten causes of arising in this chapter are roughly of three types. The first is when the mind is immersed in the skandhas, wanting to counteract the attachment to real dharmas (truly existing phenomena), so one contemplates these ten causes of arising, as mentioned earlier, which is the illusion of emptiness. The second is when the mind is immersed in dharmas, wanting to counteract clinging to objects, so one contemplates these ten causes of arising, as mentioned earlier, the skandhas and the ālayavijñāna (storehouse consciousness) are the illusion of the mind. The third is when one is deeply attached and immersed in the actual nature of the mind, wanting to...
離有為無為界故。觀此十緣生句。如前所說。解脫一切業煩惱而業煩惱具依。即不思議之幻也。摩訶般若中十喻。亦具含三意。今此中雲深修觀察者。即是意明第三重。且如行者于瑜伽中。以自心為感佛心為應。感應因緣。即時毗盧遮那。現所喜見身說所宜聞法。然我心亦畢竟凈。佛心亦畢竟凈。若望我心為自。即佛心為他。今此境界。為從自生耶。他生耶。共生無因生耶。以中論種種門觀之。生不可得。而形聲宛然即是法界。論幻即幻。論法界即法界。論遍一切處即遍一切處。論幻故名不可思議幻也。複次言深修者。謂得凈心已去。從大悲生根。乃至方便究竟。其間一一緣起。皆當以十喻觀之。由所證轉深故。言觀察也。且如四諦義。直示娑呵世界已有無量無邊差別名。又況無盡法界中逗機方便。何可窮盡。今行者於一念凈心中。通達如是塵沙四諦。空則畢竟不生。有則盡其性相。中則舉體皆常。以三法無定相。故名為不思議幻。如四諦者。餘一切法門例耳。是故唯有如來。乃能窮此十喻。達其源底。此經所以次無垢菩提心。即明十喻者。包括始終綜該諸地。既觸緣成觀。不可緯說。今且依釋論。明其大歸耳。
經云。云何為十。謂如幻陽焰夢影。乾闥婆城響。水月浮泡。虛空花旋火輪。乃至云何為幻。謂如
【現代漢語翻譯】 現代漢語譯本：因為遠離了有為和無為的界限的緣故。觀察這十緣生句，就像前面所說的那樣，解脫了一切業和煩惱，而業和煩惱又完全依賴於它，這就是不可思議的幻象啊。摩訶般若中的十個比喻，也完全包含了這三重含義。現在這裡說『深入修習觀察』，就是意在說明第三重含義。比如修行人在瑜伽中，以自己的心為感應，以佛的心為迴應，感應的因緣，即時毗盧遮那佛（Vairocana，光明遍照）就會顯現修行者所喜見的身體，說修行者所適宜聽聞的佛法。然而我的心也畢竟清凈，佛的心也畢竟清凈。如果以我的心為『自』，那麼佛的心就是『他』。現在這個境界，是從自身產生呢？還是從他身產生呢？還是共同產生，還是無因而生呢？用中論的種種方法來觀察，生是不可得的。而形和聲宛然存在，這就是法界。說幻象就是幻象，說法界就是法界，說遍一切處就是遍一切處。因為是幻象，所以叫做不可思議的幻象。再次說『深入修習』，是指得到清凈心之後，從大悲心生根，乃至方便達到究竟，這期間的每一個緣起，都應當用十個比喻來觀察。由於所證悟的境界越來越深，所以說是『觀察』。比如四諦（Four Noble Truths，苦、集、滅、道）的含義，直接顯示娑婆世界（Sahā World，我們所居住的這個世界）已經有無量無邊的差別名稱，更何況無盡法界中適應不同根機的方便法門，怎麼能夠窮盡呢？現在修行人在一念清凈心中，通達像塵沙一樣多的四諦，空性則畢竟不生，有則窮盡其性相，中道則整個本體都是常住的。因為這三種法沒有固定的相狀，所以叫做不可思議的幻象。像四諦這樣，其餘一切法門都可以以此類推。所以只有如來（Tathāgata，佛的稱號之一）才能窮盡這十個比喻，通達它們的根源和底蘊。這部經之所以緊接著無垢菩提心（immaculate Bodhicitta，純潔的菩提心）之後，就闡明十個比喻，是因為這十個比喻包括了始終，綜合了各個菩薩的階位。既然接觸外緣而成就觀想，就不可詳細敘說。現在且依據《釋論》，說明它的大概歸宿。
經文說：『什麼是十喻？就是如幻、陽焰、夢、影、乾闥婆城（Gandharva city，海市蜃樓）、響、水月、浮泡、虛空花、旋火輪。』乃至『什麼是幻？就是如…』
【English Translation】 English version: It is because it is far from the boundaries of conditioned and unconditioned. Observe these ten phrases of dependent origination, as described earlier, liberating from all karma and afflictions, while karma and afflictions are fully dependent on it, which is the inconceivable illusion. The ten metaphors in the Mahāprajñāpāramitā (Great Wisdom) also fully contain these three meanings. Now, saying 'deeply cultivate observation' here is intended to clarify the third meaning. For example, when a practitioner is in yoga, using their own mind as the feeling and the Buddha's mind as the response, the causal conditions of feeling and response, immediately Vairocana (光明遍照) will manifest the body that the practitioner likes to see and speak the Dharma that is suitable for the practitioner to hear. However, my mind is ultimately pure, and the Buddha's mind is also ultimately pure. If my mind is considered 'self,' then the Buddha's mind is 'other.' Now, does this state arise from self, from other, from both, or without cause? Observing with the various methods of the Madhyamaka (Middle Way) school, arising is unattainable. Yet, form and sound are clearly present, which is the Dharmadhatu (法界). Speaking of illusion is illusion, speaking of Dharmadhatu is Dharmadhatu, speaking of pervading all places is pervading all places. Because it is an illusion, it is called an inconceivable illusion. Furthermore, 'deeply cultivate' means after attaining a pure mind, rooting from great compassion, until the ultimate of skillful means, each dependent origination in between should be observed with the ten metaphors. Because the realized state becomes deeper, it is called 'observation.' For example, the meaning of the Four Noble Truths (苦、集、滅、道) directly shows that the Sahā World (娑婆世界) already has countless different names, let alone the skillful means in the endless Dharmadhatu that adapt to different capacities, how can they be exhausted? Now, in one thought of pure mind, the practitioner understands the Four Noble Truths as numerous as dust particles, emptiness ultimately does not arise, existence exhausts its nature and characteristics, and the middle way is that the entire essence is constant. Because these three dharmas have no fixed characteristics, they are called inconceivable illusions. Like the Four Noble Truths, all other Dharma gates can be inferred by analogy. Therefore, only the Tathāgata (如來) can exhaust these ten metaphors and understand their source and foundation. The reason why this sutra clarifies the ten metaphors immediately after the immaculate Bodhicitta (無垢菩提心) is because these ten metaphors include the beginning and the end, and synthesize the stages of various Bodhisattvas. Since encountering external conditions leads to contemplation, it cannot be described in detail. Now, let's rely on the Shastra (釋論) to explain its general destination.
The sutra says: 'What are the ten metaphors? They are like illusion, mirage, dream, shadow, Gandharva city (乾闥婆城), echo, moon in water, floating bubble, flower in the sky, and whirling fire wheel.' And even 'What is illusion? It is like...'
咒術藥力。能造所造種種色像。惑自眼故見希有事。展轉相生往來十方。然彼非去非不去。何以故本性凈故。如是真言幻。持誦成就能生一切者。佛說藥力不思議。如人以藥力故。升空隱形履水蹈火。此事非諸論師等。能建立因量出其所由。亦非可生疑。謂定應爾或不應爾。過如是籌度境界。唯親行此藥執持行用者。乃證知耳。又如藥術因緣。示現能造所造種種色像。雖于眾緣中一一諦求都無生處。而亦五情所對明瞭現前。雖展轉相生。往來十方。然亦非去非不去。是事亦非籌度思量之境。釋論云。佛問德女。譬如幻師幻作種種事。于汝意云何。是幻所作內有不。答言不也。又問外有不。內外有不。從先世至今世。今世至後世不。幻所作有生者滅者不。實有一法是幻所作不。皆答言不也。佛言。汝頗見聞幻所作伎樂不。答言我亦見亦聞佛言若幻空欺誑無實。云何從幻能作伎樂。女言。大德是幻相法爾。雖無根本而可聞見。佛言。無明亦如是。雖非內有乃至無生滅者。而無明因緣。諸行生。若無明盡行亦盡。乃至廣說。今此真言門。喻持誦者亦復如是。如下文廣說。依三密修行。得成一切奇特不思議事。雖一一緣中諦求畢竟離於四句。法爾如是。不異凈心。而自在神變宛然不謬。此事亦非諸大論師等。聰辨利根者所能測
【現代漢語翻譯】 現代漢語譯本 咒術的藥力，能夠創造能被創造的種種色像（形態和表象）。因為迷惑了自己的眼睛，所以會看到稀奇罕見的事情。這些色像輾轉相生，往來於十方。然而，它們並非真的去了哪裡，也並非真的沒有去哪裡。為什麼呢？因為它們的本性是清凈的。就像真言（mantra）的幻術一樣，持誦成就了就能生出一切。佛說藥力不可思議。就像人憑藉藥力，可以升到空中，隱身，在水上行走，在火上跳舞。這件事不是那些論師等，能夠通過建立因明（hetu）和比量（anumana）來推導出其原因的。也不應該對此產生懷疑，認為一定是這樣或者一定不是這樣。這超越了通過思考來度量的境界，只有親自實踐這種藥術，執持並運用它的人，才能真正瞭解。又如藥術的因緣，示現出能夠創造能被創造的種種色像。雖然在眾多的因緣中一一仔細尋求，都找不到生起的地方，但是五根所對的境界卻明明白白地呈現在眼前。雖然這些色像輾轉相生，往來於十方，然而它們也並非真的去了哪裡，也並非真的沒有去哪裡。這件事也不是可以通過思考和衡量來理解的境界。《釋論》中說，佛問德女（Gunavati），『譬如幻術師幻化出種種事物，你認為怎麼樣？這些幻化之物，存在於內部嗎？』德女回答說：『不存在。』佛又問：『存在於外部嗎？存在於內外嗎？從前世到今世，從今世到後世存在嗎？幻化之物有生有滅嗎？真的存在一種法是幻化之物嗎？』德女都回答說：『不存在。』佛說：『你曾經見過或聽過幻化之物演奏的音樂嗎？』德女回答說：『我見過，也聽過。』佛說：『如果幻術是虛空欺騙，沒有真實，那麼怎麼能從幻術中產生音樂呢？』德女說：『大德，這就是幻相的法爾（dharmata），雖然沒有根本，但是可以聽見和看見。』佛說：『無明（avidya）也是這樣，雖然不是存在於內部，乃至沒有生滅，但是因為無明的因緣，諸行（samskara）產生。如果無明滅盡，諸行也滅盡。』乃至廣說。現在這個真言門（mantra），比喻持誦者也是這樣。如下文廣說，依靠身語意三密（tri-guhya）修行，就能成就一切奇特不可思議的事情。雖然在每一個因緣中仔細尋求，最終都遠離四句（tetralemma），但法爾就是如此。不異於清凈心（citta），而自在的神變（abhijna）清晰無誤。這件事也不是那些大論師等，聰明辯才敏捷的人所能理解的。
【English Translation】 English version The power of magical incantations and medicinal substances is capable of creating all sorts of forms and appearances, both those that create and those that are created. Because one's own eyes are deluded, one sees rare and wondrous things. These forms arise in mutual dependence and travel throughout the ten directions. However, they neither go nor do they not go. Why? Because their fundamental nature is pure. It is like the illusion created by mantras (true words); when recitation is accomplished, it can generate everything. The Buddha said that the power of medicine is inconceivable. It is like a person who, through the power of medicine, can ascend into the sky, become invisible, walk on water, and dance in fire. This matter is not something that scholars and the like can establish through reasoning (hetu) and inference (anumana) to deduce its cause. Nor should one doubt it, thinking that it must be so or must not be so. It transcends such realms of deliberation. Only those who personally practice this medicine, holding and using it, will truly know it. Furthermore, just as the conditions of medicine and magic can manifest and create all sorts of forms and appearances, although one diligently seeks the place of origin in each of the many conditions, one finds no place of arising. Yet, the objects of the five senses are clearly present before one. Although they arise in mutual dependence and travel throughout the ten directions, they neither go nor do they not go. This matter is also not a realm of deliberation and thought. The Shastra says, 'The Buddha asked Gunavati (virtuous woman), 'For example, a magician conjures up various things. What do you think? Do these conjured things exist internally?' She replied, 'No.' The Buddha then asked, 'Do they exist externally? Do they exist both internally and externally? Do they exist from the past life to this life, or from this life to the next life? Do the conjured things have birth and death? Is there truly a dharma (phenomenon) that is a conjured thing?' She replied, 'No' to all of these questions. The Buddha said, 'Have you ever seen or heard the music played by conjured things?' She replied, 'I have seen and heard it.' The Buddha said, 'If illusion is empty, deceptive, and without reality, how can music arise from illusion?' The woman said, 'Great One, such is the nature of illusion (dharmata). Although it has no root, it can be heard and seen.' The Buddha said, 'Ignorance (avidya) is also like this. Although it does not exist internally, and even has no birth or death, due to the condition of ignorance, actions (samskara) arise. If ignorance is extinguished, actions are also extinguished.' And so on, extensively explained. Now, this mantra (true word) gate is like the one who recites and upholds it. As explained extensively below, by relying on the practice of the three secrets (tri-guhya) of body, speech, and mind, one can accomplish all extraordinary and inconceivable things. Although one diligently seeks in each and every condition, ultimately it is apart from the four possibilities (tetralemma), yet such is the nature of reality (dharmata). It is not different from the pure mind (citta), and the miraculous powers (abhijna) of self-mastery are clearly and unmistakably present. This matter is also not something that great scholars and those with sharp intellect can fathom.
量。獨有方便具足得成悉地者。自證知耳。
經云。複次秘密主。陽焰性空。彼依世人妄想成立。有所談議。如是真言相。唯是假名者。釋論云。以日光風動塵故。曠野中動如野馬。無智人初見之為水。眾生亦爾。結使煩惱日光。動諸行塵耶憶念風。于生死曠野中轉。無智慧者。謂一相為男。一相為女。複次若遠見之。謂以為水。近則無水相。如是遠聖法者。不知無我及諸法空。于陰界入性空法中。生人想等。若近聖法。則知諸法實相。是時虛誑種種妄想盡除。此經意云。如世人遠望曠野。遠望之者。徒見此炎。炎之相強立假名。求其實事都不可得。故云妄想成立有所談議也。如真言行者于瑜伽中。見種種殊特境界。乃至諸佛海會無盡莊嚴。爾時應作此陽焰觀。了知唯是假名。離於慢著。轉近心地。則悟加持神變種種因緣。但是法界焰耳。故云如是真言相唯是假名。
經云。複次秘密主。如夢中所見。晝日牟呼栗多剎那歲時等住。種種異類受諸苦樂。覺已都無所見。如是夢真言行應知亦爾時。釋論云。如夢中都無實事。謂之有實。覺已知無而還自笑。人亦如是。諸結使眠中實無而著。得道覺時乃知無。覺亦復自笑。又如以眠力故。無法而見法。無喜事而喜。無嗔事而嗔。無怖事而怖。眾生亦爾。無明眠力
【現代漢語翻譯】 現代漢語譯本：只有那些具備方便法門並完全成就悉地（成就）的人，才能親自證悟。
經中說：『再者，秘密主（金剛手菩薩的稱呼）。陽焰（海市蜃樓）的自性是空性的，它依賴於世人的妄想而成立，並被談論。這樣的真言（mantra）之相，僅僅是假名而已。』釋論中說：『因為日光、風和塵土的緣故，在曠野中出現像野馬奔騰一樣的景象。沒有智慧的人初見時，會誤以為是水。眾生也是如此，結使（煩惱的根本）和煩惱如同日光，推動諸行（行為）之塵，耶憶念（錯誤的記憶）如同風，在生死曠野中流轉。沒有智慧的人，會將一相（一種現象）執著為男人，將另一相執著為女人。』再者，如果遠遠地看，會以為是水，靠近了則發現沒有水的跡象。就像遠離聖法的人，不知道無我和諸法皆空，在陰（五蘊）、界（十八界）、入（十二入）這些自性本空的法中，產生人想等等。如果親近聖法，就能知道諸法的真實相狀。這時，虛假的、欺騙性的種種妄想都會消除。此經的意義是說，就像世人遠遠地望向曠野，遠望的人，只會看到陽焰，並對此陽焰之相強行安立假名，但要尋求其實質，卻根本無法得到。所以說，陽焰是依賴於妄想而成立，並被人們談論的。如同真言行者在瑜伽（修行）中，見到種種殊勝特別的境界，乃至諸佛海會（諸佛的集會）無盡的莊嚴。這時，應該作此陽焰觀，了知這一切都只是假名，遠離慢心和執著，逐漸接近心地，就能領悟加持、神變等等種種因緣，都只是法界（宇宙萬法）的陽焰而已。所以說，這樣的真言之相，僅僅是假名。
經中說：『再者，秘密主。就像在夢中所見，在白天、牟呼栗多（很短的時間單位）、剎那（極短的時間單位）、歲時（年歲時節）等時間裡停留，經歷種種不同的事物，感受各種苦樂。醒來之後，什麼也看不見。這樣的夢，真言行者也應該這樣理解。』釋論中說：『就像在夢中，明明沒有真實的事情，卻認為它是真實的。醒來之後，知道一切都是虛假的，反而會自己嘲笑自己。人也是這樣，在諸結使（煩惱的根本）的睡眠中，本來沒有什麼是真實的，卻執著於它。得到覺悟的時候，才知道一切都是虛假的，也會嘲笑自己。』又比如，因為睡眠的力量，沒有法卻見到法，沒有喜事卻感到喜悅，沒有嗔事卻感到憤怒，沒有恐怖的事情卻感到恐懼。眾生也是如此，因為無明（ignorance）的睡眠力量。
【English Translation】 English version: Only those who possess the skillful means and have fully attained Siddhi (accomplishment) can realize it through their own experience.
The Sutra says: 'Furthermore, Secret Lord (a title for Vajrapani Bodhisattva). The nature of a mirage is emptiness. It is established based on the deluded thoughts of worldly people and is discussed. Such an appearance of mantra is merely a false name.' The commentary explains: 'Because of sunlight, wind, and dust, in the wilderness, there is movement like wild horses running. Those without wisdom, upon first seeing it, mistake it for water. Sentient beings are also like this. The bonds (root of afflictions) and afflictions are like sunlight, moving the dust of actions, and erroneous memories are like wind, turning in the wilderness of birth and death. Those without wisdom cling to one appearance as male and another as female.' Furthermore, if seen from afar, it is thought to be water, but close up, there is no sign of water. Similarly, those who are far from the holy Dharma do not know the emptiness of self and all dharmas. In the aggregates (skandhas), realms (dhatus), and entrances (ayatanas), which are by nature empty, they generate thoughts of self and others. If one is close to the holy Dharma, one will know the true nature of all dharmas. At that time, false and deceptive delusions will be completely eliminated. The meaning of this Sutra is that, like worldly people looking at the wilderness from afar, those who look from afar only see the mirage and forcibly establish a false name for this appearance of the mirage, but seeking its reality, it cannot be obtained at all. Therefore, it is said that the mirage is established based on delusion and is discussed. Like a mantra practitioner in yoga (practice), seeing various special and extraordinary realms, even the endless adornments of the assemblies of Buddhas. At that time, one should contemplate this mirage, knowing that all of this is merely a false name, and be free from pride and attachment, gradually approaching the mind, one can realize that the blessings, miraculous transformations, and all kinds of causes and conditions are just the mirage of the Dharmadhatu (realm of all phenomena). Therefore, it is said that such an appearance of mantra is merely a false name.
The Sutra says: 'Furthermore, Secret Lord. Just like what is seen in a dream, staying in times such as daytime, muhurta (a short unit of time), kshana (an extremely short unit of time), years, and seasons, experiencing various different things, and feeling all kinds of suffering and joy. After waking up, nothing is seen. The mantra practitioner should also understand such a dream in this way.' The commentary explains: 'Just like in a dream, there are no real things, but one thinks they are real. After waking up, knowing that everything is false, one laughs at oneself. People are also like this. In the sleep of the bonds (root of afflictions), nothing is real, but one clings to it. When one attains enlightenment, one knows that everything is false and laughs at oneself.' Also, for example, because of the power of sleep, one sees dharmas when there are no dharmas, feels joy when there is no joyful event, feels anger when there is no cause for anger, and feels fear when there is nothing to fear. Sentient beings are also like this, because of the power of ignorance (avidya).
故。不應瞋恚憂怖。而生瞋憂怖等故。今復明此夢事不思議邊。如夢中。自見住壽一日二日乃至無量歲。有種種國土及眾生族類。或昇天宮或在地獄受諸苦樂。覺時但一念間耳。于覺心眠法因緣中。四句求之了不可得。而夢事照然憶持不謬。以一念為千萬歲。以一心為無量境。此事非世間智者。憶度籌量能盡其原底。亦非可疑之處。獨夢者親證知耳。今此真言行者瑜伽之夢。亦復如是。或須臾間備見無量加持境界。或不起于座而經多劫。或遍游諸佛國土。親近供養利益眾生。此事諸眾因緣中觀察。都無所起不出一念凈心。然亦分別不謬。此事誰能思議出其所以。然實獨證者自知耳。行者得如是境界。但當以夢喻觀之。心不疑怪亦不生著。即以普現色身之夢。作無盡莊嚴。故云深修十句也。
經云。複次密主。以影喻。解了真言能發悉地。如面緣于鏡而現面像。彼真言悉地。當知如是者。此中言影。即是釋論鏡中像喻。彼論云。如鏡中像。非鏡作非面作。非執鏡者作非自然作。亦非無因緣作。何以非鏡作。若面未到鏡則無像故。何以非面作。無鏡則無像故。何以非執鏡者作。無鏡無面則無像故。何以非自然作者。若未有鏡未有面。則無像。像待鏡待面。然後有故。亦非無因者。若無因緣。應常有應常無。若除鏡除
【現代漢語翻譯】 現代漢語譯本：因此，不應該嗔恨、憂愁、恐懼，因為產生嗔恨、憂愁、恐懼等情緒的緣故。現在進一步闡明夢境這種事情不可思議的一面。比如在夢中，自己看到壽命有一日、兩日乃至無量歲，有種種國土以及眾生族類，或者升到天宮，或者在地獄遭受各種苦樂。醒來時卻只是一念之間的事情。在清醒時的心、睡眠的法則、因緣之中，用四句來推求，完全無法得到答案。但是夢中的事情卻清晰明瞭，記憶保持得沒有差錯。用一念當作千萬年，用一心當作無量境界。這件事不是世間的智者能夠回憶、揣測、衡量而能窮盡其根源底細的，也不是可以懷疑的地方。只有做夢的人親自體驗才知道。現在這位真言行者瑜伽之夢，也是這樣。或者在很短的時間內，完全見到無量的加持境界；或者不起身離開座位，卻經過了多個劫數；或者遍游諸佛國土，親近供養，利益眾生。這件事在各種眾因緣中觀察，都沒有任何生起之處，沒有超出清凈的一念心。然而也能分辨得沒有差錯。這件事誰能夠思議，說出其中的所以然呢？然而實際上只有親自證悟的人自己知道。修行者得到這樣的境界，只應當用夢境來比喻觀察它，心中不懷疑，也不產生執著。就用普遍顯現色身的夢境，作為無盡的莊嚴。所以說深修十句。
經中說：『再者，密主（Guhyapati，金剛手菩薩的別名），用影子的比喻，瞭解真言能夠引發悉地（siddhi，成就）。就像面容依靠鏡子而顯現面容的影像。應當知道真言的悉地也是這樣。』這裡所說的影子，就是釋論中鏡中影像的比喻。那部論典中說：『就像鏡子中的影像，不是鏡子製造的，不是面容製造的，不是拿著鏡子的人制造的，不是自然而然產生的，也不是沒有因緣而產生的。為什麼不是鏡子製造的呢？如果面容沒有對著鏡子，就沒有影像的緣故。為什麼不是面容製造的呢？沒有鏡子就沒有影像的緣故。為什麼不是拿著鏡子的人制造的呢？沒有鏡子沒有面容就沒有影像的緣故。為什麼不是自然而然產生的呢？如果沒有鏡子沒有面容，就沒有影像，影像等待鏡子，等待面容，然後才產生。也不是沒有原因的，如果沒有因緣，應該常常有，應該常常沒有。如果除去鏡子，除去
【English Translation】 English version: Therefore, one should not be angry, sorrowful, or fearful, because of the arising of anger, sorrow, fear, and so on. Now, further clarifying the inconceivable aspect of dreams. For example, in a dream, one sees oneself living for a day, two days, or even countless years, with various lands and classes of beings, either ascending to heavenly palaces or suffering various joys and sorrows in hell. Upon awakening, it is only a moment's time. Within the causes and conditions of the waking mind, the law of sleep, seeking with the four phrases, one cannot obtain an answer at all. However, the events in the dream are clear and distinct, and the memory is retained without error. One thought is taken as ten million years, and one mind is taken as limitless realms. This matter is not something that worldly wise people can recall, speculate, or measure to exhaust its origins and depths, nor is it a place for doubt. Only the dreamer personally knows. Now, this dream of the mantra practitioner's yoga is also like this. Either in a short time, one fully sees limitless blessings and realms; or without rising from the seat, one passes through many kalpas; or one travels throughout the Buddha lands, drawing near to make offerings and benefit sentient beings. Observing this matter within various causes and conditions, there is no arising at all, not exceeding a single pure thought. Yet, one can also distinguish without error. Who can contemplate this matter and explain its reason? However, in reality, only the one who personally realizes it knows. When a practitioner attains such a state, one should simply observe it by comparing it to a dream, without doubting or becoming attached. One should use the dream of universally manifesting a body of form as endless adornment. Therefore, it is said to deeply cultivate the ten phrases.
The sutra says: 'Furthermore, Guhyapati (密主，another name for Vajrapani Bodhisattva), by the analogy of a shadow, understanding the mantra can bring forth siddhi (悉地，accomplishment). Just as a face relies on a mirror to manifest the image of the face. One should know that the siddhi of the mantra is also like this.' The shadow mentioned here is the analogy of the image in the mirror in the commentary. That treatise says: 'Like the image in the mirror, it is not made by the mirror, not made by the face, not made by the one holding the mirror, not naturally made, nor made without cause and condition. Why is it not made by the mirror? If the face does not approach the mirror, there is no image. Why is it not made by the face? Without a mirror, there is no image. Why is it not made by the one holding the mirror? Without a mirror and without a face, there is no image. Why is it not naturally made? If there is no mirror and no face, there is no image; the image awaits the mirror, awaits the face, and then arises. It is also not without cause, for if there were no cause and condition, it should always be or always not be. If the mirror is removed, if the
面亦應自出。以是故非無因緣。當知諸法亦復如是。以我不可得故。一切因緣生法不自在故。諸法屬因緣故。非自作。若自無。他亦無故。非他作。若他作則失罪福力。亦非共作以有二過故。亦非無因。如先世業因今世善惡行緣。從是得苦樂。一切諸法必有因緣。以愚癡故不知耳。如少兒。見鏡中像心樂愛著。失已破鏡求索智人笑之。失樂更求亦復如是。亦為得道聖人所笑。今此真言門中。以如來三密凈身為鏡。自身三密行為鏡中像因緣。有悉地生猶如面像。若行者悉地成就時。乃至起五神通。住壽長遠面見十方國土游諸佛剎。皆以此喻觀察是事。從自生。他生耶。若謂他三密加持能授是果。則眾生未修行時。佛亦大悲平等。何故不令成就。若謂自如說行能得是果。何因觀察三密凈鏡之身。求加被耶。若共主則有二過。何以故。若謂我心為因。待彼眾緣方得成就者。即此因中先有悉地果耶。為先無耶。若先有之。眾緣則無所用。若先無之。眾緣復何所用。然是悉地成就。亦復非無因緣。故智論映象偈云。非有亦非無。亦復非有無。此語亦不受。如是名中道。不應如彼少兒妄生取著也。如作如是觀故。行者心無所得。不生戲論故。曰應如是知。
經云。複次秘密主。以乾闥婆城譬。解了成就悉地宮者。釋論云。日
【現代漢語翻譯】 現代漢語譯本：面容也應該自然顯現。因此，並非沒有因緣。應當知道一切諸法也是如此。因為『我』不可得，一切因緣所生的法都不自在。諸法依屬於因緣，所以不是自己產生的。如果自己不存在，那麼他者也不存在，所以不是他者產生的。如果是他者產生，那麼就會失去罪福的力量。也不是共同產生的，因為有二種過失。也不是沒有原因的，例如前世的業因導致今世的善惡行為，由此得到苦樂。一切諸法必定有因緣，只是因為愚癡而不知道罷了。如同小孩子，看見鏡子中的影像就心生喜愛和執著，失去後打破鏡子去尋找，有智慧的人會嘲笑他。失去快樂后又去尋求也是如此，也會被得道的聖人所嘲笑。現在這個真言門中，以如來的三密清凈之身為鏡子，自身的三密行為鏡子中的影像因緣，有悉地（Siddhi，成就）產生，就像面容和影像一樣。如果修行者悉地成就時，乃至生起五神通，住世長久，親眼見到十方國土，遊歷諸佛剎土，都可以用這個比喻來觀察這件事：是從自己產生，還是從他者產生呢？如果說是他者的三密加持能夠授予這個果報，那麼眾生在沒有修行的時候，佛也以大悲心平等對待，為什麼不讓他們成就呢？如果說是自己如實修行就能得到這個果報，那麼為何還要觀察三密清凈之身，尋求加持呢？如果是共同產生，那麼就有兩種過失。為什麼呢？如果說我的心是因，等待其他的眾緣才能成就，那麼這個因中是先有悉地果，還是先沒有呢？如果先有，那麼眾緣就沒有用處。如果先沒有，那麼眾緣又有什麼用處呢？然而，這個悉地成就，也不是沒有因緣的。所以《智論》的映象偈說：『非有亦非無，亦復非有無，此語亦不受，如是名中道。』不應該像那個小孩子一樣妄生執著。像這樣觀察的緣故，修行者的心無所得，不生戲論，所以說應該這樣知道。
經中說：『複次秘密主（Guhyapati，秘密主，金剛手菩薩的別名），以乾闥婆城（Gandharva-nagarah，海市蜃樓）譬喻，解了成就悉地宮者。』釋論中說：日
【English Translation】 English version: The face should also appear naturally. Therefore, it is not without causes and conditions. It should be known that all dharmas are also like this. Because 'I' is unattainable, all dharmas arising from causes and conditions are not independent. Dharmas depend on causes and conditions, so they are not self-created. If the self does not exist, then the other also does not exist, so it is not created by the other. If it is created by the other, then the power of merit and demerit will be lost. It is also not jointly created because there are two faults. It is also not without a cause, such as the karmic causes of past lives leading to good and bad actions in this life, from which suffering and happiness are obtained. All dharmas must have causes and conditions, but they are not known because of ignorance. Like a child, seeing the image in the mirror, the mind is happy and attached. After losing it, he breaks the mirror to find it, and wise people laugh at him. Seeking pleasure again after losing it is also like this, and it will also be laughed at by enlightened sages. Now, in this mantra gate, the pure body of the three secrets of the Tathagata (Tathagata, 如來) is used as a mirror, and the actions of one's own three secrets are the causes and conditions of the image in the mirror. Siddhi (Siddhi, 成就) arises, just like the face and the image. If the practitioner achieves Siddhi, and even generates the five supernormal powers, lives a long life, sees the lands of the ten directions with his own eyes, and travels to the Buddha lands, he can use this metaphor to observe this matter: Is it produced from oneself, or from the other? If it is said that the blessings of the three secrets of the other can grant this result, then when sentient beings have not cultivated, the Buddha also treats them equally with great compassion, why not let them achieve it? If it is said that one can obtain this result by practicing truthfully, then why observe the pure body of the three secrets and seek blessings? If it is jointly produced, then there are two faults. Why? If it is said that my mind is the cause, and it needs other conditions to achieve it, then is there Siddhi fruit in this cause first, or is there not? If there is already Siddhi, then the conditions are useless. If there is not Siddhi first, then what is the use of the conditions? However, this Siddhi achievement is not without causes and conditions. Therefore, the mirror verse of the Treatise on the Great Perfection of Wisdom says: 'It is neither existent nor non-existent, nor is it both existent and non-existent. This statement is also not accepted. This is called the Middle Way.' One should not be attached like that child.
The sutra says: 'Furthermore, Guhyapati (Guhyapati, 秘密主, another name for Vajrapani Bodhisattva), use the analogy of Gandharva-nagarah (Gandharva-nagarah, 海市蜃樓) to understand the Siddhi palace of accomplishment.' The commentary says: The sun
初出時。見城門樓櫓宮殿行人出入。日轉高轉滅。此城但可眼見。而無實有。有人初未曾見。意謂實樂。疾行赴之。近而遂失日高遂滅。飢渴悶極。睹熱氣如野馬。謂之為水。復往趣之。乃至求之。疲極而無所見。思惟自悟渴願心息。行者亦爾。若以智慧無我無實法者。是時顛倒愿息。聲聞經中。無此乾闥婆城喻。又以城喻身。說此眾緣實有但城是假名。為破吾我故。菩薩利根。深入諸法空中。故以乾闥婆城為喻也。此中言悉地宮。有上中下。上謂密嚴佛國。出過三界非二乘所得見聞。中謂十方凈嚴。下謂諸天修羅宮等。若行者成三品持明仙時。安住如是悉地宮中。當以此喻觀察。如海氣日光因緣。邑居嚴麗層臺人物燦然可觀。不應同彼愚夫。妄生貪著。求其實事。以此因緣。于種種勝妙五塵中。凈心無所掛礙也。
經云。複次秘密主。以響喻解了真言聲。如緣聲有響。彼真言者當如是解者。釋論云。若深山峽谷中。若深絕澗中。若空大舍中。以語言聲相擊故。從聲有聲名為響。無智人謂為有實。智者心念。是聲無人作。但以聲轉故。更有響聲誑人耳根。人慾語時。亦咽口中有風。名憂陀那。還入至齊。響出時。觸頂及斷齒唇舌咽胸七處而退。是名為語言。愚人不解而生三毒。智者了知心無所著。但隨諸法實相
【現代漢語翻譯】 現代漢語譯本：剛開始出現時，能看見城門樓櫓、宮殿以及行人出入。隨著太陽升高，這些景象逐漸消失。這座城只能用眼睛看到，實際上並不存在。有些人最初沒有見過，以為是真實的快樂，急忙趕去。靠近后就消失了，隨著太陽升高也消散了。飢渴難耐，看見熱氣像野馬一樣升騰，以為是水，又跑去追逐。最終尋找，疲憊不堪卻一無所獲。思考後自己醒悟，止息了對水的渴望。修行者也是這樣，如果用智慧認識到無我、無實法，這時顛倒的願望就會止息。《聲聞經》中，沒有用乾闥婆城（Gandharva city，海市蜃樓）來作比喻。又用城來比喻身體，說這都是眾緣和合而成的，實際上存在，但城只是假名。爲了破除對『我』的執著。菩薩因為根器銳利，能夠深入諸法空性之中，所以用乾闥婆城來作比喻。這裡所說的悉地宮（Siddha palace，成就者的宮殿），有上、中、下三種。上是指密嚴佛國（Ghanavyūha，密嚴凈土），超出三界，不是二乘（Śrāvaka-pratyekabuddha，聲聞和緣覺）所能見聞的。中是指十方清凈莊嚴的佛土。下是指諸天、修羅（Asura，阿修羅）的宮殿等。如果修行者成就了上、中、下三品持明仙（Vidyādhara，明咒成就者）時，安住在這樣的悉地宮中，應當用這個比喻來觀察。就像海上的水汽和陽光因緣和合，顯現出城市居所的華麗、層層疊疊的樓臺以及鮮明的人物，非常好看。不應該像那些愚蠢的人一樣，妄生貪戀執著，追求它的真實存在。因為這個因緣，對於種種殊勝美妙的五塵（pañca kāmaguṇa，色、聲、香、味、觸）境界，能夠保持內心的清凈，沒有任何掛礙。
經中說：『再者，秘密主（Guhyapati，金剛手菩薩），用迴響來理解真言（mantra，咒語）的聲音。就像因為有聲音才會有迴響一樣，修持真言的人應當這樣理解。』釋論中說：『如果在深山峽谷中，或者在深邃的懸崖峭壁中，或者在空曠的大房子里，因為語言的聲音相互撞擊，從聲音產生聲音，這叫做迴響。沒有智慧的人以為迴響是真實存在的。有智慧的人心裡明白，這個聲音不是人造的，只是因為聲音的傳遞，才產生了迴響，迷惑人的耳朵。』人在想要說話的時候，咽喉里也會有風，叫做憂陀那（Udāna，氣息），返回到臍部。聲音發出的時候，會觸及頭頂、斷齒、嘴唇、舌頭、咽喉、胸部這七個地方然後消失。這叫做語言。愚蠢的人不明白這個道理，因此產生貪嗔癡三毒。有智慧的人明白這個道理，內心沒有任何執著，只是隨順諸法的真實相狀。
【English Translation】 English version: When it first appears, one can see the city gate towers, pavilions, and people going in and out. As the sun rises, these scenes gradually disappear. This city can only be seen with the eyes, but it does not actually exist. Some people who have never seen it before think it is real happiness and rush to it. After getting closer, it disappears, and it dissipates as the sun rises. Suffering from hunger and thirst, they see heat rising like wild horses and think it is water, so they run to chase it. Eventually, they search, exhausted but finding nothing. After thinking, they awaken themselves and stop their thirst for water. Practitioners are also like this. If they use wisdom to recognize that there is no self and no real dharma, then these inverted desires will cease. In the Śrāvakayāna Sutras, there is no analogy using the Gandharva city (mirage). The body is also compared to a city, saying that it is formed by the aggregation of various causes and conditions, and it actually exists, but the city is just a false name. It is to break the attachment to 'self'. Bodhisattvas, because of their sharp faculties, can deeply enter into the emptiness of all dharmas, so they use the Gandharva city as an analogy.
Here, the Siddha palace (abode of accomplished ones) is said to have three levels: upper, middle, and lower. The upper refers to the Ghanavyūha Buddha-field (Pure Land of Dense Array), which is beyond the Three Realms and cannot be seen or heard by the Two Vehicles (Śrāvaka-pratyekabuddha, Hearers and Solitary Realizers). The middle refers to the pure and adorned Buddha-fields in the ten directions. The lower refers to the palaces of devas (gods), asuras (demigods), etc. If a practitioner achieves the Vidyādhara (knowledge holder, mantra adept) of the upper, middle, and lower grades, and dwells in such a Siddha palace, they should observe using this analogy. Just like the moisture in the sea and the sunlight come together to manifest the splendor of city dwellings, layered pavilions, and vivid figures, which are very beautiful to see. One should not, like those foolish people, give rise to false greed and attachment, seeking its real existence. Because of this cause and condition, one can maintain the purity of their mind without any hindrance in the face of various excellent and wonderful five sense objects (pañca kāmaguṇa, forms, sounds, smells, tastes, and textures).
The sutra says: 'Furthermore, Guhyapati (Lord of Secrets, Vajrapani), use the echo to understand the sound of mantra. Just as there is an echo because there is a sound, those who practice mantra should understand it in this way.' The commentary says: 'If in a deep mountain valley, or in a deep cliff, or in a spacious house, because the sounds of language collide with each other, sound arises from sound, this is called an echo. Those without wisdom think that the echo is real. Those with wisdom understand in their hearts that this sound is not man-made, but only because of the transmission of sound that an echo is produced, deceiving people's ears.' When a person wants to speak, there is also wind in the throat, called Udāna (breath), which returns to the navel. When the sound is emitted, it touches the crown of the head, the broken teeth, the lips, the tongue, the throat, and the chest, these seven places, and then disappears. This is called language. Foolish people do not understand this principle, and therefore generate the three poisons of greed, anger, and delusion. Wise people understand this principle, and their hearts have no attachment, but simply follow the true nature of all dharmas.
。真言行者若於瑜伽中。聞種種八風違順之音。或諸聖者以無量法音現前教授。或由舌根凈故。能以一音遍滿世界。遇此諸境界時。亦當以響喻觀察此。但從三密眾緣而有。是事非生非滅非有非無。是故於中不應妄生戲論。爾時自入音聲慧法門也。
經云。複次秘密主。如因月出故照于凈水。而現月影像。如是真言水月喻。彼持明者當如是說者。釋論云。月在虛空中行。而影現於水。實法性月輪。在如如法性實際虛空中。而凡夫心水。有我我所相現。又如小兒見水中月歡喜欲取。大人見之則笑。無智者亦爾。身見故見有吾我。無實智故見種種法。見已歡喜欲取諸相。得道聖人笑之也。複次譬靜水中見月影。擾水則不見。無明心靜水中。見吾我憍慢諸結使影。實智慧杖擾心水。則不見。以是故。說諸菩薩知法如水中月。持明行者亦如是。由三蜜方便自心澄凈故。諸佛蜜嚴海會悉于中現。或自以如意珠身。於一切眾生心水中現。爾時應諦想觀之。今此蜜嚴之相。從我凈心生耶。從佛凈身生耶。自他實相尚自畢竟不生。何況相違因緣而有所生。又如一切江河井池大小諸器。月亦不來水亦不去。而凈月能以一輪。普入眾水之中。我今亦復如是。眾生心亦不來。自心亦復不去。而見聞蒙益皆實不虛。故當以慧杖攪之。便知
【現代漢語翻譯】 現代漢語譯本：真言行者如果在瑜伽修行中，聽到各種順耳或逆耳的八風之音，或者諸位聖者以無量的佛法之音顯現並親自教導，或者因為舌根清凈的緣故，能夠以一種聲音遍滿整個世界。遇到這些境界時，也應當用響聲的比喻來觀察這些現象，它們只是從身、口、意三密的眾多因緣和合而產生的，這些現象既非產生也非消滅，既非存在也非不存在。因此，不應該在其中妄加分別和戲論。這時，修行者就進入了音聲的智慧法門。
經中說：『再者，秘密主（Guhyapati，金剛手菩薩的別名），比如因為月亮出現，清澈的水中就會映照出月亮的影像。同樣，真言行者應該將真言觀想為水中的月亮。』釋論中說：月亮在虛空中執行，而它的影子卻顯現在水中。真實的法性月輪，存在於如如法性的實際虛空中，而凡夫的心就像水一樣，顯現出『我』和『我的』的種種執著。又比如小孩子看見水中的月亮，歡喜地想要去撈取，而大人看見了就會嘲笑他。沒有智慧的人也是這樣，因為有身見（Sakkāya-ditthi，認為五蘊為我）的緣故，所以看見有『我』的存在；因為沒有真實的智慧，所以看見種種的法。看見之後就歡喜地想要執取各種表象。得道的聖人會嘲笑這種行為。再比如，在平靜的水中可以看見月亮的影子，而在被擾動的水中就看不見。在無明的心如靜水時，會看見『我』、傲慢和各種煩惱的影子。用真實的智慧之杖攪動心水，就看不見這些影子了。因此，諸位菩薩知道一切法都如水中的月亮一樣虛幻不實。持明行者（vidyādhara，持咒者）也應該這樣，通過身、口、意三密的方便法門，使自己的心澄澈清凈，諸佛的秘密莊嚴海會就會全部在心中顯現。或者自己化現成如意寶珠之身，在一切眾生的心中顯現。這時，應該仔細地觀想：現在這些秘密莊嚴的景象，是從我清凈的心中產生的呢？還是從佛清凈的身中產生的呢？自己和他人的真實體性，本來就是畢竟不生的，更何況是與真實體性相違背的因緣所產生的呢？又比如，無論是一切江河、水井、池塘，還是大小各種器皿，月亮既沒有來到水中，水也沒有離開器皿，而清凈的月亮能夠以一個完整的圓輪，普遍地映入所有的水中。我現在也是這樣，眾生的心既沒有來到我的心中，我的心也沒有去到眾生的心中，但是見聞佛法的人都能夠得到真實的利益，這並不是虛假的。所以應當用智慧之杖攪動心水，這樣就能明白一切事物的真相。
【English Translation】 English version: If a mantra practitioner, during yoga practice, hears various sounds of the eight winds, both favorable and unfavorable, or if various sages appear and personally teach with immeasurable Dharma sounds, or if, due to the purity of the tongue faculty, they are able to fill the world with a single sound, when encountering these states, they should also observe them with the analogy of echoes. These phenomena arise solely from the confluence of the three mysteries (body, speech, and mind). They are neither born nor destroyed, neither existent nor nonexistent. Therefore, one should not engage in frivolous discussions about them. At that time, one enters the Dharma gate of sound wisdom.
The sutra says: 'Furthermore, Guhyapati (another name for Vajrapani, meaning 'Lord of Secrets'), just as the moon's appearance causes its image to be reflected in clear water, so too should mantra practitioners regard mantras as the moon in water.' The commentary states: The moon travels in the empty sky, yet its shadow appears in the water. The true Dharma-nature moon wheel exists in the actual emptiness of Suchness (Tathata). However, the minds of ordinary beings, like water, manifest the appearance of 'I' and 'mine'. Just as a child, seeing the moon in the water, joyfully tries to grasp it, an adult laughs at this. Those without wisdom are the same; due to the view of self (Sakkāya-ditthi, the belief that the five aggregates are 'I'), they see the existence of 'I'. Because they lack true wisdom, they see various dharmas. Having seen them, they joyfully desire to grasp at various appearances. The enlightened sages laugh at this. Furthermore, just as the moon's reflection is seen in still water but not in disturbed water, in the still water of an ignorant mind, one sees the reflections of 'I', arrogance, and various afflictions. When the water of the mind is stirred by the staff of true wisdom, these reflections are no longer seen. Therefore, it is said that all Bodhisattvas know that dharmas are like the moon in water. Mantra practitioners should also be like this; through the skillful means of the three mysteries (body, speech, and mind), they purify their minds, and the entire secret and adorned assembly of Buddhas appears within them. Or, they manifest as a wish-fulfilling jewel body, appearing in the minds of all beings. At that time, one should contemplate carefully: Do these secret and adorned appearances arise from my pure mind? Or do they arise from the pure body of the Buddha? The true nature of self and others is fundamentally unborn; how much less can it arise from causes and conditions that contradict true nature? Furthermore, just as the moon does not come to the water, nor does the water leave the vessel, whether it be in rivers, wells, ponds, or vessels of any size, yet the pure moon, with its single roundness, can universally enter all waters. I am also like this; the minds of beings do not come to my mind, nor does my mind go to the minds of beings, yet those who hear and see the Dharma receive real benefits, which is not false. Therefore, one should stir the water of the mind with the staff of wisdom, and then one will understand the true nature of all things.
無實。不得如彼嬰童。欲作方便取之。以為玩好之具也。既能自靜其意。復當如如不動為人演說之。故曰持明者當如是說。
經云。複次秘密主。如天降雨生泡。彼真言悉地種種變化。當知亦爾者。聲聞經以受譬浮泡。般若中以泡為喻。雖實無性。而因緣猶是實法。欲十句中有如化而不明泡。喻今此經譬。意復殊也。如夏時雨水自雨水中。隨渧之大少生種種浮泡。形類各異。然水性一味自為因緣。四句推求無別所生之法。是故此泡舉體從緣。泡起即是水起。泡滅即是水滅。故以此喻即心之變化也。如行者即以自心作佛。還蒙心佛示悟方便。轉入無量法門。又以心為漫荼羅。此境與心為緣能作種種不思議變化。是故行者以浮泡喻觀之。了知不離自心。故不生著也。釋論又云。修定者有十四變化。天龍鬼神亦能作化。如化生光無定物。但以心生便有心滅則滅。是法無初中后。生是無所從來。滅亦無所至。當知諸法亦如是。複次如變化相。清凈如虛空無所染著。不為罪福所污。諸法亦爾。法性如如實際。自然常凈。譬如閻浮提四大河。一一河有五百小河以為眷屬。此水種種不凈。入大海中皆悉清凈。與泡喻意同也。
經云。複次秘密主。如空中無眾生無壽命。彼作者不可得。心以迷亂故。而生如是種種妄見者。
【現代漢語翻譯】 現代漢語譯本：沒有實體。不能像那些小孩子一樣，想要用某種方法去獲取它，把它當作玩樂的工具。既然能夠使自己的意念平靜下來，就應當如如不動地為人演說它。所以說，持明者應當這樣宣說。
經中說：『再者，秘密主（Guhyapati）。就像天下雨時產生水泡，那些真言悉地（mantra-siddhi，真言成就）的種種變化，應當知道也是如此。』聲聞經中用受譬如浮泡，般若經中用泡沫作比喻。雖然實際上沒有自性，但因緣仍然是真實存在的。欲界十句中有如幻化而沒有明確用水泡作比喻的，現在這部經中的比喻，意義又有所不同。就像夏天雨水自空中降落，水中隨著水滴的大小產生各種各樣的浮泡，形狀種類各不相同，然而水的性質只有一種，自身作為因緣。用四句來推求，沒有其他產生之法。因此，這些水泡整個都是從因緣而生。水泡生起就是水生起，水泡滅去就是水滅去。所以用這個比喻來比喻心的變化。就像修行者用自己的心來作佛，反而蒙受心佛的開示和覺悟，轉而進入無量的法門。又用心作為曼荼羅（mandala，壇城）。此境界與心為因緣，能夠產生種種不可思議的變化。因此，修行者用水泡的比喻來觀察它，了知它不離自己的心，所以不產生執著。釋論又說，修習禪定的人有十四種變化，天龍鬼神也能製造變化。就像變化出來的光沒有固定的物體，只是因為心生起它就存在，心滅去它就消失。這種法沒有開始、中間和結尾。生起沒有從哪裡來，滅去也沒有到哪裡去。應當知道一切諸法也是這樣。再者，就像變化之相，清凈得像虛空一樣，沒有被任何事物污染，不被罪惡和福報所玷污。一切諸法也是這樣。法性如如不動，實際存在，自然而然地清凈。譬如閻浮提（Jambudvipa，世界）的四大河流，每一條河流都有五百條小河流作為眷屬。這些水有種種不乾淨，流入大海中都變得清凈。與水泡的比喻意義相同。
經中說：『再者，秘密主（Guhyapati）。就像空中沒有眾生沒有壽命，那個作者是不可得的。心因為迷惑混亂的緣故，才產生像這樣的種種虛妄見解。』
【English Translation】 English version: There is no substance. One should not be like those infants, wanting to use some means to obtain it, treating it as a plaything. Since one can quiet one's own mind, one should expound it to others without moving. Therefore, it is said that the mantra holder should speak in this way.
The sutra says: 'Furthermore, Guhyapati (secret lord). Just as rain from the sky produces bubbles, the various transformations of mantra-siddhi (accomplishment of mantra) should be known to be the same.' The Sravaka Sutra uses the analogy of floating bubbles, and the Prajna Sutra uses bubbles as a metaphor. Although in reality there is no self-nature, the causes and conditions are still real. In the ten sentences of the desire realm, there is illusion without explicitly using bubbles as a metaphor. The metaphor in this sutra has a different meaning. Just as in summer, rainwater falls from the sky, and various floating bubbles are produced in the water according to the size of the raindrops, with different shapes and types, yet the nature of water is only one, and it itself serves as the cause and condition. Using four sentences to investigate, there is no other dharma that is produced. Therefore, these bubbles are entirely born from conditions. The arising of bubbles is the arising of water, and the disappearance of bubbles is the disappearance of water. Therefore, this metaphor is used to illustrate the transformation of the mind. Just as the practitioner uses his own mind to become a Buddha, he is instead enlightened by the mind-Buddha, and enters into limitless Dharma gates. Also, the mind is used as a mandala. This realm and the mind are the cause and condition, and can produce various inconceivable transformations. Therefore, the practitioner observes it with the metaphor of floating bubbles, knowing that it is inseparable from his own mind, so he does not become attached. The commentary also says that those who practice meditation have fourteen transformations, and gods, dragons, and spirits can also create transformations. Just like the light that is transformed has no fixed object, it exists only because the mind arises, and it disappears when the mind ceases. This Dharma has no beginning, middle, or end. Arising has nowhere to come from, and disappearing has nowhere to go. It should be known that all dharmas are also like this. Furthermore, just like the appearance of transformation, it is as pure as the empty space, not stained by anything, and not defiled by sin and merit. All dharmas are also like this. The nature of Dharma is unchanging, actually existing, and naturally pure. For example, the four great rivers of Jambudvipa (the world), each river has five hundred small rivers as its retinue. These waters have various impurities, but when they flow into the ocean, they all become pure. The meaning is the same as the metaphor of bubbles.
The sutra says: 'Furthermore, Guhyapati (secret lord). Just as there are no sentient beings and no lifespan in the sky, that creator is unattainable. It is because the mind is confused and disordered that such false views arise.'
釋論云。如虛空者。謂但有名而無實法。虛空非可見法。遠視故。眼光轉見縹色。諸法亦如是。空無所有。人遠無漏實智慧故。棄實相。見彼我男女屋舍城郭等種種雜物。心著如少兒仰視青天。謂有實色。有人飛上。極遠而無所見。又如虛空性常清凈。人謂陰曀為不凈。諸法亦如。是性常清凈。淫慾瞋恚等曀故。人謂不凈。此經云。心迷亂者。如人以疾病非人等種種因緣。其心迷亂。妄見凈虛空中有種種人物形相。或可怖畏或可貪著。若得本心時。則知此事生時不染虛空。滅時亦非還凈。本來不礙虛空。亦不異於空。行者修觀行時。若有種種魔事種種業煩惱境。皆當安心此喻如凈虛空。雖于無量劫中處於地獄。爾時意無掛礙。如得神通者。于空一顯色中自在飛行。不為人法妄想之所塵污也。
經云。複次秘密主。譬如火燼。若人執持在手。而以旋轉空中。有輪像生者。如人持火燼。空中旋轉作種種相。或方或圓三角半月。大少長短隨意所為。愚少觀之。以為實事而生念著。然實都無法生。但手中速疾力。能運一火成無量相耳。真言行者若於瑜伽中。隨心所運無不成就。乃至於一a 阿字門。旋轉無礙成無量法門。爾時當造斯觀。但由凈菩提心一體速疾力巧用使然。不應于中作種種見計。為勝妙而生戲論也。釋論
無火輪喻。別有影喻。云如影可見而不可捉。諸法亦如是。眼情等見聞覺知。實不可得。又如影映光則現不映則無。諸結使煩惱遮正見光。則有我相法相。又如影。人去則去人動則動人住則住。善惡業影亦如是。復後世去時亦去。今世住時亦住。報不斷故。罪福熟時則出。然是影非有物。但是誰眼法。如旋火㷮疾轉成輪。亦非實有。喻意大同也。秘密主。應如是了知大乘句心句無等等句。必定句正等覺句。漸次大乘生句者。梵音謂句為缽曇。義如前釋。此十喻皆是摩訶衍人甚深緣起。非聲聞緣覺安足之處。故名大乘句。心之實性。更無一法可以顯示之者。亦不可授人。但如是深觀察時。障蓋云披。自當證知耳。故名心句。如來智慧。於一切法中無可譬類。亦無過上。故名無等。而心之實相。與之涵蓋相稱間無異際。故曰無等等。若以十緣生了知心處。則安住其中。故曰無等等句。諸佛以此十緣生義。必定師子吼說如來性心實相印。若有能信解者。假使十方世界一切諸魔。皆化身作佛說相似般若。亦不能變易其心。使法相不如是。故曰必定句。以此中道正觀。離有為無為界。極無自性心生。即是心佛顯現。故曰正等覺句。以深修觀察故。如入大海漸次轉深。乃至毗盧遮那。以上上智觀。方能盡其源底。故曰漸次大乘生句
【現代漢語翻譯】 現代漢語譯本 無火輪的比喻。還有影子的比喻。說影子可見但不可捉摸。一切諸法也是如此。眼睛等見聞覺知，實際上是不可得到的。又如影子，光照則顯現，無光則無。各種結使煩惱遮蔽了正見的智慧之光，就會產生我相和法相。又如影子，人去則去，人動則動，人住則住。善惡業的影子也是如此。跟隨後世而去，今世安住時也安住，因為報應不會斷絕。罪業和福報成熟時就會顯現。然而這只是影子，並非實有之物。這只是誰的眼法呢？如同旋轉的火把快速轉動形成火輪，也不是真實存在的。這個比喻的意義大致相同。秘密主（Guhyapati），應當如此瞭解大乘句、心句、無等等句、必定句、正等覺句、漸次大乘生句。梵語稱『句』為『缽曇』（padam），意義如前解釋。這十個比喻都是摩訶衍（Mahāyāna，大乘）行人甚深緣起之理，不是聲聞（Śrāvaka，小乘）和緣覺（Pratyekabuddha，中乘）所能安身立命的地方，所以稱為大乘句。心的真實本性，再沒有一種法可以用來顯示它，也不能傳授給他人。只有這樣深入觀察時，障蓋才會像雲霧般消散，自然會證悟。所以稱為心句。如來的智慧，在一切法中無可比擬，也沒有任何事物可以超越它，所以稱為無等。而心的真實相狀，與如來的智慧完全吻合，沒有絲毫差異，所以說無等等。如果以十緣生（十因緣生起）的道理來了解心的處所，就能安住其中，所以說無等等句。諸佛以這十緣生的意義，必定會像獅子吼一樣宣說如來性（Tathāgatagarbha）和心的真實相印。如果有人能夠相信並理解這些，即使十方世界的一切魔（Māra），都化身成佛來說相似的般若（Prajñā，智慧），也不能改變他的心，使法的真相不是這樣。所以說必定句。以這種中道正觀，遠離有為和無為的界限，在極無自性的心中生起，就是心佛顯現，所以說正等覺句。因為深入地修行和觀察，就像進入大海一樣逐漸深入，乃至只有毗盧遮那佛（Vairocana）用最上等的智慧觀察，才能徹底瞭解它的源頭和底蘊，所以說漸次大乘生句。
【English Translation】 English version The analogy of the fire wheel without fire. There is also the analogy of a shadow. It is said that a shadow can be seen but not grasped. All dharmas are also like this. The seeing, hearing, perceiving, and knowing of the eyes, etc., are actually unattainable. Moreover, like a shadow, it appears when light shines on it, and disappears when there is no light. Various fetters and afflictions obscure the light of right view, and then the self-image and dharma-image arise. Also, like a shadow, it goes when the person goes, moves when the person moves, and stays when the person stays. The shadows of good and evil karma are also like this. They go with the next life when it goes, and stay when this life stays, because retribution is not cut off. When the ripening of sins and blessings occurs, they will manifest. However, this is just a shadow, not a real thing. Whose eye-dharma is this? Like a spinning torch that quickly rotates to form a wheel of fire, it is also not really existent. The meaning of this analogy is largely the same. Secret Lord (Guhyapati), you should understand in this way the Great Vehicle phrase, the Mind phrase, the Unequalled phrase, the Certain phrase, the Perfectly Enlightened phrase, and the Gradual Great Vehicle Arising phrase. In Sanskrit, a 'phrase' is called 'padam,' and its meaning is as explained earlier. These ten analogies are all profound arising of conditions for Mahāyāna practitioners, not a place where Śrāvakas and Pratyekabuddhas can settle, so they are called Great Vehicle phrases. The true nature of the mind, there is no other dharma that can be used to reveal it, nor can it be taught to others. Only when observing deeply in this way will the veils of obstruction dissipate like clouds, and one will naturally realize it. Therefore, it is called the Mind phrase. The wisdom of the Tathāgata is incomparable in all dharmas, and there is nothing that can surpass it, so it is called Unequalled. And the true appearance of the mind completely matches the wisdom of the Tathāgata, without any difference, so it is said to be Unequalled. If one understands the place of the mind through the principle of the ten causes and conditions arising, one can abide in it, so it is said to be the Unequalled phrase. The Buddhas, with the meaning of these ten causes and conditions arising, will certainly roar like a lion and proclaim the Tathāgatagarbha and the true seal of the mind. If someone can believe and understand these, even if all the Māras in the ten directions transform into Buddhas to speak similar Prajñā, they cannot change his mind, so that the truth of the Dharma is not like this. Therefore, it is called the Certain phrase. With this Middle Way right view, one is far from the boundaries of conditioned and unconditioned, and arising in the mind of ultimate non-self-nature is the manifestation of the Mind-Buddha, so it is called the Perfectly Enlightened phrase. Because of deep cultivation and observation, like entering the ocean, one gradually goes deeper, until only Vairocana Buddha, with the highest wisdom, can observe and thoroughly understand its source and foundation, so it is called the Gradual Great Vehicle Arising phrase.
。當知如是六句。次第相釋次第相生也。毗盧遮那即以此十緣生句不思議法界。作無盡莊嚴藏。從十世界微塵數諸法界門。常出生根力覺道禪定解脫諸寶。遍施眾生猶尚不匱。故曰具足法財。一切如來智業由此具足。故曰出生種種工巧大智慧。若於一念心中。明見十緣生義。則上窮無盡法界。下極無盡眾生界。其中一切心相。皆能了了覺知。以皆從緣起。即空即擬即中故。故曰如實遍知一切心相。阿阇梨言。行者初修觀行境界現前時。由內因外緣力故。自然有緣起智生。不同常途習定功力苦至而後通徹也。梵本中雲。自此以後。次說真言者持誦次第。如法悉地。如法果生。此是傳法者所記。故不于經中具出其大意言。已說凈菩提心諸心相竟。從此以下。明進修方便及悉地果生也。
入漫荼羅具緣真言品第二
入漫荼羅具緣真言品第二者。上品已約種種心相。對辨一切智心竟。然此妙果。以何方便而能得至耶。故此品。次明入漫荼羅行法。具眾緣支分及所要真言。皆於此中廣明。譬如已知乳酪有醍醐性。即教令具諸器物方便攢搖。以從緣起故。當知不異十緣生句也。複次聲聞經中。以毗尼為秘藏。要擇人簡眾方乃授之。若未發律儀不合聽聞修習。摩訶衍中亦以持明為秘藏。未入漫荼羅者不合讀誦受持。還同
【現代漢語翻譯】 現代漢語譯本：應當知道這六句，是次第互相解釋、次第相生的。毗盧遮那佛（Vairocana，意為光明遍照）就是用這十緣生句所顯示的不思議法界，作為無盡的莊嚴藏。從十世界微塵數那麼多的諸法界門中，常常出生根、力、覺、道、禪定、解脫等各種珍寶，普遍施予眾生，用之不竭。所以說『具足法財』。一切如來的智慧事業由此具足，所以說『出生種種工巧大智慧』。如果在一念心中，明瞭地見到十緣生的意義，那麼向上窮盡無盡的法界，向下窮盡無盡的眾生界，其中一切心相，都能明明白白地覺知，因為一切都從緣起，即是空、即是假、即是中。所以說『如實遍知一切心相』。阿阇梨（Acharya，意為導師）說，修行者最初修觀行，境界顯現時，由於內因外緣的力量，自然會有緣起智產生，不同於通常修習禪定，經過艱苦的努力才能通達。梵文字中說：『自此以後，次說真言者持誦次第，如法悉地（Siddhi，意為成就），如法果生。』這是傳法者所記錄的，所以不在經中詳細列出，只是說明其大意說：已經說完清凈菩提心的各種心相。從此以下，說明進修的方便以及悉地果的產生。
入漫荼羅具緣真言品第二
入漫荼羅具緣真言品第二，這一品，是說上品已經就種種心相，對辨一切智心完畢。然而這種妙果，用什麼方便才能夠得到呢？所以這一品，接著說明進入漫荼羅（Mandala，意為壇場）的行法，具備各種因緣支分以及所需要的真言，都在這裡詳細說明。譬如已經知道乳酪具有醍醐的性質，就教人準備各種器物，方便地攪拌搖動，因為是從緣起，應當知道不異於十緣生句。再次，聲聞經中，以毗尼（Vinaya，意為戒律）為秘藏，要選擇人，精簡大眾，才傳授給他。如果還沒有發起律儀，不適合聽聞修習。摩訶衍（Mahayana，意為大乘）中也以持明為秘藏，沒有進入漫荼羅的人，不適合讀誦受持，還如同...
【English Translation】 English version: It should be known that these six sentences are explained in sequence and arise in sequence. Vairocana (meaning 'the Illuminator') uses these ten conditional arising sentences to manifest the inconceivable Dharmadhatu (realm of phenomena), as an inexhaustible treasury of adornments. From the doors of the Dharmadhatu, as numerous as dust motes in ten worlds, roots, powers, enlightenment factors, paths, dhyana (meditation), and liberation, and other treasures are constantly born, universally bestowed upon sentient beings without depletion. Therefore, it is said to 'possess complete Dharma wealth'. All the wisdom activities of the Tathagatas (Buddhas) are completed by this, so it is said to 'give rise to various skillful means and great wisdom'. If, in a single thought, one clearly sees the meaning of the ten conditional arisings, then upwardly exhausting the endless Dharmadhatu, and downwardly exhausting the endless realm of sentient beings, all the mind-states within them can be clearly known, because all arise from conditions, are empty, are provisional, and are the middle way. Therefore, it is said to 'truly and completely know all mind-states'. The Acharya (teacher) says that when a practitioner initially cultivates contemplative practice and the realm appears before them, due to the power of internal causes and external conditions, wisdom of conditional arising naturally arises, unlike the usual practice of meditation, where thorough understanding comes only after arduous effort. The Sanskrit text says: 'From this point onwards, the order of recitation by mantra practitioners is explained, as well as the Siddhi (accomplishment) according to the Dharma, and the arising of the fruit according to the Dharma.' This is recorded by the Dharma transmitter, so it is not fully elaborated in the sutra, but only its general meaning is explained: The various mind-states of pure Bodhicitta (mind of enlightenment) have been discussed. From this point onwards, the means of progressive cultivation and the arising of the Siddhi fruit are explained.
Chapter Two: Entering the Mandala with Complete Conditions and Mantras
Chapter Two: Entering the Mandala with Complete Conditions and Mantras. This chapter explains that the previous chapter has already discussed and distinguished the mind of all-knowingness in relation to various mind-states. However, by what means can this wonderful fruit be attained? Therefore, this chapter then explains the practice of entering the Mandala (sacred circle), possessing all the conditions, branches, and necessary mantras, which are all explained in detail here. For example, if one already knows that milk and cheese have the nature of ghee (clarified butter), one teaches people to prepare various utensils and conveniently churn and shake them, because it arises from conditions, it should be known that it is no different from the ten conditional arising sentences. Furthermore, in the Sravaka (hearer) Sutras, the Vinaya (discipline) is considered a secret treasure, and it is only transmitted to selected individuals and a small group. If one has not yet generated the precepts, it is not appropriate to hear, study, or practice it. In the Mahayana (Great Vehicle), the practice of holding mantras is also considered a secret treasure, and those who have not entered the Mandala are not suitable to read, recite, or uphold them, just like...
盜聽布薩反招重罪。所以然者。如世人慈育稚子。雖復情無所吝。而不授與干將莫耶。以不知運用方便故。必傷其體。今此法門亦復如是。即心成佛旨趣難知。恐未來眾生輕慢法故。不能咨訪善知識。未蒙三密加持。而自師心執文。輒自修學。久用功力無所能成。反謗此經謂非佛說。又此經文。有淺略深秘二釋。就深秘釋中復有淺深。輒爾披玩者。以不解密號故。謂是因緣事相。心生慢易自言。我行真道何用咒術事耶。以如是等因緣。感匱法業。于無量劫墮惡趣中。所以修學真言者。要令先入漫茶羅也。漫荼羅名義下當更釋。
經云。爾時執金剛秘密主。白佛言。希有世尊。說此諸佛自證三菩提。不思議法界超越心地。乃至一切支分。皆悉出現如來之身。遍至十方。還來本位中住者。即金剛手。承佛神力領解上文。先嘆世尊甚為奇特。由具大方便故。乃能說此諸佛自證三菩提。所謂自心自覺不可思議法界。出過一切心地。的無所依也。如世人舉趾動足皆依于地。菩薩亦如是。依心進行。故名此心為地。以心尚有所依故。未名正遍知。如來已度此微細戲論進趣都息。故名超越心地也。雖究竟寂滅不可言宣。而能以種種方便道。為眾生類。如本性信解而演說法。即是領解一切智心無盡莊嚴之跡也。不思議法界即喻蓮
【現代漢語翻譯】 現代漢語譯本：盜聽布薩（Uposatha，一種佛教儀式）反而會招致更重的罪過。這是什麼原因呢？就像世人慈愛地養育年幼的孩子，即使心中毫無吝惜，也不會把干將（Gan Jiang）莫耶（Mo Ye，古代名劍）交給他們，因為他們不知道如何運用，一定會傷到自己。現在的這個法門也是如此。即心成佛的旨趣難以理解，恐怕未來的眾生輕慢佛法，不肯諮詢善知識，沒有得到三密（身、語、意）的加持，就自以為是地執著于文字，隨意自行修學。長期用功卻一無所成，反而誹謗這部經，說它不是佛說的。而且這部經文，有淺顯和深奧兩種解釋。在深奧的解釋中又有深淺之分。隨意翻閱的人，因為不理解密號，就認為是因緣事相，心中產生輕慢，自言自語說：『我修行真正的道，哪裡用得著咒術呢？』因為這些原因，感得匱乏佛法的業報，在無量劫中墮入惡趣。所以修學真言的人，一定要先進入曼荼羅（Mandala，壇城）。曼荼羅的含義將在後面解釋。 經中說：『這時，執金剛秘密主（Vajrapani，金剛手菩薩）對佛說：稀有啊，世尊！您所說的諸佛自證三菩提（Samyak-sambodhi，正等覺），不可思議的法界超越心地，乃至一切支分，都全部顯現如來的身相，遍至十方，又回到原來的位置安住。』這就是金剛手菩薩，承蒙佛的神力，領悟並解釋了上面的經文。首先讚歎世尊非常奇特，因為具有大方便，才能說出諸佛自證三菩提，也就是自心自覺不可思議的法界，超越一切心地，沒有任何依靠。就像世人舉足行走都要依靠大地，菩薩也是這樣，依靠心來修行。所以稱這顆心為地。因為心還有所依靠，所以還不能稱為正遍知（Samyaksambuddha，正等覺者）。如來已經度過這種微細的戲論，進趣都已止息，所以稱為超越心地。雖然究竟寂滅不可言說，但能以種種方便道，為眾生，如本性信解而演說佛法，這就是領悟一切智心無盡莊嚴的跡象。不思議法界就比喻蓮花。
【English Translation】 English version: Eavesdropping on Uposatha (a Buddhist observance) instead invites heavier offenses. What is the reason for this? It is like worldly people lovingly raising young children, even if they are not stingy in their affection, they would not hand them Gan Jiang (Gan Jiang) and Mo Ye (Mo Ye, famous ancient swords), because they do not know how to use them skillfully, and they will surely injure themselves. This Dharma gate is also like this. The essence of 'the mind itself becomes Buddha' is difficult to understand. It is feared that future sentient beings will be disrespectful to the Dharma, unwilling to consult virtuous teachers, and without receiving the blessings of the Three Secrets (body, speech, and mind), they will presumptuously cling to the words and arbitrarily practice on their own. After a long time of effort, they will achieve nothing, and instead slander this sutra, saying that it was not spoken by the Buddha. Moreover, this sutra has two interpretations, one shallow and one profound. Within the profound interpretation, there are also shallow and deep aspects. Those who casually browse it, because they do not understand the secret signs, think that they are causal phenomena, and arrogance arises in their minds, saying to themselves, 'I am practicing the true path, what need do I have for incantations?' Because of these reasons, they experience the karma of lacking the Dharma, and fall into evil realms for countless kalpas. Therefore, those who study mantra must first enter the Mandala (Mandala, sacred space). The meaning of Mandala will be explained later. The sutra says: 'At that time, Vajrapani (Vajrapani, the holder of the vajra, a bodhisattva) said to the Buddha: Rare indeed, World Honored One! You have spoken of the Samyak-sambodhi (Samyak-sambodhi, perfect enlightenment) self-realized by all Buddhas, the inconceivable Dharmadhatu (Dharmadhatu, the realm of reality) that transcends the mind, and even all the limbs and parts, all manifest the body of the Tathagata (Tathagata, the thus-gone one), pervading the ten directions, and returning to their original position to abide.' This is Vajrapani, receiving the Buddha's divine power, understanding and explaining the above text. First, he praised the World Honored One as being very extraordinary, because he possesses great skillful means, he is able to speak of the Samyak-sambodhi self-realized by all Buddhas, which is the self-awareness of the inconceivable Dharmadhatu, surpassing all minds, without any reliance. Just as worldly people rely on the earth to lift their feet and walk, so too do Bodhisattvas rely on the mind to practice. Therefore, this mind is called the earth. Because the mind still has something to rely on, it cannot yet be called Samyaksambuddha (Samyaksambuddha, perfectly enlightened one). The Tathagata has already passed beyond this subtle play of thought, and all progress has ceased, so he is called transcendent of the mind. Although ultimately quiescent and inexpressible, he is able to use various skillful means to teach the Dharma to sentient beings according to their inherent nature and understanding. This is the manifestation of the endless adornment of the all-knowing mind. The inconceivable Dharmadhatu is likened to a lotus flower.
花臺。種種方便道即喻蓮花葉。此領解中文雖簡略。而提舉宗通妙旨。無所不周。次即請佛。唯愿世尊。次說修真言行大悲胎藏生大漫荼羅王也。今且約胎藏為喻。行者初發一切智心。如父母和合因緣。識種子初托胎中。爾時漸次增長。為行業巧風之所匠成。乃至始誕育時。諸根百體皆悉備足。始於父母種姓中生。猶如依真言門。學大悲萬行凈心顯現。又此嬰童。漸具人法習諸伎藝。伎藝已通施行事業。如於凈心中。發起方便修治自地。隨緣利物濟度眾生。故名大悲胎藏生也。複次初入凈菩提心門見法明道。如識種子歌羅羅時。前七地以來。為大悲萬行之所含養。如在胎藏。無功用以去漸學如來方便。如嬰童已生習諸伎藝。至如來一切智地。如伎藝已成施於從政。故名大悲胎藏生。又是一重秘密漫荼羅也。今以蓮花喻此漫荼羅義。如蓮種在堅㲉之中。枝條花葉之性已宛然具足。猶若世間種子心。從此漸次增長。乃至初生花皰時。蓮臺果實隱於葉藏之內。如出世間心尚在蘊中。又由此葉藏所包。不為風寒眾緣之所傷壞。凈色鬢蕊日夜滋榮。猶如大悲胎藏。既成就已。于日光中顯照開敷。如方便滿足。今此中妙法蓮花漫荼羅義。毗盧遮那本地常心。即是花臺具體。四佛四菩薩。醍醐果德。如眾實俱成。十世界微塵數金剛密
慧差別智印。猶如鬢蕊。十世界微塵數大悲萬行波羅密門。猶如花藏。三乘六道無量應身。猶如根莖條葉發暉相間。以如是眾德輪圓周備故。名漫荼羅也。然以如來加持故。從佛菩提自證之德。現八葉中胎藏身。從金剛密印現第一重金剛手等諸內眷屬。從大悲萬行。現第二重摩訶薩埵諸大眷屬。從普門方便。現第三重一切眾生喜見隨類之身。若以輪王灌頂方之。則第三重如萬國君長。第二重如朝廷百揆。第一重如宗枝內弼。中胎如垂拱之君。故花臺常智。為大漫荼羅王也。若自本垂跡。則從中胎一一門。各流出第一重種種門。從第一重一一門。各流出第二重種種門從第二重一一門。各流出第三重種種門。若行因至果。則第三重之所引攝成就。能通第二重。第二重之所引攝成就。能通第一重。第一重之所引攝成就。能見中胎藏。由此言之。則諸眾生類本性信解。雖復無量無邊。而此漫荼羅法門。所為義利。亦復罄無不盡。故云為滿足彼諸未來世無量眾生。為救護安樂故也。
經云。爾時薄伽梵毗盧遮那。于大眾會中遍觀察已。告執金剛秘密主言。諦聽金剛手。今說修行漫荼羅行。滿足一切智智法門者。此中大會。即是法界漫荼羅所攝應度眾生。今佛欲說深密之行。為令不差道機故。以慧眼觀察。即此慧眼所加持故
【現代漢語翻譯】 現代漢語譯本 慧差別智印（智慧差別的印記），猶如鬢邊的花蕊。十世界微塵數的大悲萬行波羅蜜門（無量慈悲和修行達到彼岸的法門），猶如花朵的藏聚。三乘（聲聞乘、緣覺乘、菩薩乘）六道（天道、人道、阿修羅道、地獄道、餓鬼道、畜生道）無量的應化之身，猶如根莖條葉，發散光輝，相互輝映。因為具備這樣眾多圓滿周全的功德，所以稱為漫荼羅（壇城）。 然而，由於如來的加持，從佛菩提（佛的覺悟）自證的功德中，顯現八葉中的胎藏身（位於蓮花中央的佛身）。從金剛密印（堅固的秘密印記）中，顯現第一重金剛手（手持金剛杵的菩薩）等諸內眷屬。從大悲萬行中，顯現第二重摩訶薩埵（大菩薩）諸大眷屬。從普門方便（普遍利益眾生的方便法門）中，顯現第三重一切眾生喜見隨類之身（能讓一切眾生喜悅見到的，隨順不同種類眾生的化身）。如果用輪王灌頂（轉輪聖王即位時的儀式）來比喻，那麼第三重如同萬國君長，第二重如同朝廷百官，第一重如同宗室近臣，中胎如同垂拱而治的君王。所以花臺常智（蓮花寶座上的常住智慧），就是大漫荼羅王。 如果從本源垂跡（從根本佛示現應化身）的角度來看，那麼從中胎的每一個門，各自流出第一重的種種門。從第一重的每一個門，各自流出第二重的種種門。從第二重的每一個門，各自流出第三重的種種門。如果從修行因地到證成果地的角度來看，那麼第三重所引導攝受成就的，能夠通達第二重。第二重所引導攝受成就的，能夠通達第一重。第一重所引導攝受成就的，能夠見到中胎藏。由此來說，那麼諸眾生類的本性信解，即使無量無邊，而此漫荼羅法門所要實現的義利，也能夠完全沒有遺漏地滿足。所以說，是爲了滿足那些未來世無量眾生，爲了救護安樂他們。 經中說：當時，薄伽梵毗盧遮那（世尊毗盧遮那佛），在大眾集會中普遍觀察之後，告訴執金剛秘密主（手持金剛杵的秘密主）說：『仔細聽著，金剛手，現在要說修行漫荼羅（壇城）的方法，這是能夠圓滿一切智慧的法門。』這裡的大會，就是法界漫荼羅所攝受的應該被度化的眾生。現在佛想要說深密的修行方法，爲了不讓修行者的根機出現偏差，所以用慧眼觀察，就是用這慧眼所加持的緣故。
【English Translation】 English version The Wisdom Seal of Differentiation and Intelligence, like a flower bud near the temple. The ten-world dust-mote number of Great Compassion's myriad practices of Pāramitā doors (ways to reach the other shore of enlightenment), like a flower treasury. The countless responsive bodies of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) and Six Realms (Deva, Asura, Human, Animal, Preta, Naraka), like roots, stems, branches, and leaves, emitting light and intermingling. Because of possessing such numerous, complete, and perfect virtues, it is called a Mandala (sacred circle). However, due to the Adhisthana (blessing) of the Tathāgata (Thus Come One), from the virtues of self-realization of Buddha's Bodhi (enlightenment), the Garbhakośa-dhātu (womb realm) body appears in the eight petals. From the Vajra (diamond) secret seal, the inner retinue such as Vajrapāṇi (Vajra-holding Bodhisattva) of the first layer appears. From the Great Compassion's myriad practices, the great retinue of Mahāsattvas (great beings) of the second layer appears. From the Universal Door of Skillful Means, the bodies that all beings delight to see, appearing according to their kind, of the third layer appear. If compared to the Abhiseka (coronation) of a Cakravartin (wheel-turning king), then the third layer is like the rulers of myriad countries, the second layer is like the hundred officials of the court, the first layer is like the inner ministers of the royal family, and the central womb is like a ruler who governs by non-action. Therefore, the constant wisdom of the flower platform is the Great Mandala King. If viewed from the perspective of manifesting traces from the origin, then from each door of the central womb, various doors of the first layer flow out. From each door of the first layer, various doors of the second layer flow out. From each door of the second layer, various doors of the third layer flow out. If viewed from the perspective of cultivating the cause to attain the fruit, then what the third layer guides, gathers, and accomplishes can penetrate the second layer. What the second layer guides, gathers, and accomplishes can penetrate the first layer. What the first layer guides, gathers, and accomplishes can see the central womb. From this perspective, even though the inherent nature, faith, and understanding of all beings are immeasurable and boundless, the meaning and benefit that this Mandala Dharma door aims to achieve can also be completely and exhaustively fulfilled. Therefore, it is said to be for satisfying those countless beings of the future world, and for saving, protecting, and bringing them peace and happiness. The Sutra says: At that time, Bhagavan Vairocana (World Honored One Vairocana Buddha), after observing the great assembly, said to the Vajra-holding Secret Lord (the secret lord holding the Vajra): 'Listen carefully, Vajrapāṇi, now I will speak about the method of practicing the Mandala, which is the Dharma door that can perfect all wisdom.' This great assembly is the beings within the Dharma Realm Mandala who should be saved. Now the Buddha wants to speak about the profound practice, and in order to prevent the practitioners' capacities from deviating, he observes with the Wisdom Eye, and it is because of the Adhisthana (blessing) of this Wisdom Eye.
。先世善萌無不開發。猶如良田已布善種。則堪受時雨之施也。此修行。梵音娜耶。即是乘義道義。謂從一念善根乃至成佛。於是中間。一一諸地所乘之法所行之道。通名娜耶。漫荼羅中諸善知識。如造乘治道及將導者。眾生乘而行之。名修漫荼羅行。此行。梵音折利耶也。且如下文云。先為弟子擇治平地。若論外事自如常釋。若為我倒凡夫。擇得一念守齋種子心治令平正。亦名治地。乃至為一生補處菩薩。擇去心中無明父母極細之垢。亦名治地。由此言之。則經文一一言之下治地之義。凡有幾重。例如十緣生句。皆漸次轉深不可窮盡也。執金剛作如是勸請。佛佛還以此印印之。而後衍說。故云滿足一切智智法門。若此地不滿。則不能普為一切眾生作救護安樂也。
經云。爾時毗盧遮那世尊。本昔誓願成就無盡法界度脫無餘眾生界故。一切如來同共集會。漸次證入大悲藏發生三摩地者。以如來本行菩薩道時。立如是誓願。我當成就一切諸佛法界。悉皆度脫無餘眾生界。今所愿已滿。而應度眾生不盡。以眾生無盡。即是法界亦無盡也。界有三種。所謂法界心界眾生界。離法界無別眾生界。眾生界即是法界。離心界無別法界。法界即是心界。當知此三種無二無別。為欲轉釋法界義故。次言無餘眾生界。以眾生界未得
【現代漢語翻譯】 現代漢語譯本：先前的善因沒有不萌發的，就像良田已經播下優良的種子，就能承受及時的雨水滋潤。這裡的『修行』，梵語是『娜耶』（Naya），就是『乘』或『道』的意思，指的是從最初一念善根直到成佛，這中間各個階段所依乘的法和所行的道路，都統稱為『娜耶』。漫荼羅（Mandala）中的各位善知識，就像是建造道路和引導方向的人，眾生依乘而行，稱為修漫荼羅行。這裡的『行』，梵語是『折利耶』（Cariya）。例如下文所說，先為弟子選擇平整的土地，如果從外在事務來說，就像平常解釋的那樣。如果爲了我等顛倒凡夫，選擇得到一念守齋的種子心，整治使它平正，也叫做『治地』。乃至爲了等覺菩薩，選擇去除心中無明父母極其細微的垢染，也叫做『治地』。由此來說，那麼經文每一句話之下的『治地』的含義，就有好幾重。例如十緣生句，都是逐漸深入而不可窮盡的。執金剛（Vajrapani）這樣勸請，諸佛也都是用這個印來印證，然後才展開演說，所以說滿足一切智智法門。如果這個『地』沒有整治圓滿，就不能普遍地為一切眾生作救護和安樂。 經文說：『這時，毗盧遮那世尊（Vairocana），由於過去所發的誓願，要成就無盡的法界，度脫沒有剩餘的眾生界，所以一切如來共同加持，逐漸證入大悲藏發生三摩地（Samadhi）。』這是因為如來在修行菩薩道時，立下這樣的誓願：『我應當成就一切諸佛的法界，全部度脫沒有剩餘的眾生界。』現在所發的誓願已經圓滿，但是應該度化的眾生卻沒有窮盡，因為眾生沒有窮盡，也就是法界也沒有窮盡。『界』有三種，就是法界、心界、眾生界。離開法界就沒有別的眾生界，眾生界就是法界。離開心界就沒有別的法界，法界就是心界。應當知道這三種沒有二樣沒有分別。爲了進一步解釋法界的含義，接著說『沒有剩餘的眾生界』，因為眾生界沒有得
【English Translation】 English version: The good seeds from previous lives invariably sprout, just like fertile land that has been sown with excellent seeds, which can then receive the timely nourishment of rain. Here, 'practice,' in Sanskrit is 'Naya,' which means 'vehicle' or 'path.' It refers to the Dharma (law) and the path that one takes from the initial thought of goodness until Buddhahood. All the stages in between, the Dharma one relies on and the path one walks, are collectively called 'Naya.' The virtuous teachers in the Mandala are like those who build roads and guide the way. Beings rely on this vehicle and walk the path, which is called practicing the Mandala path. Here, 'practice,' in Sanskrit is 'Cariya.' For example, as mentioned below, one first chooses level ground for the disciple. If we are talking about external matters, it is as commonly explained. If it is for deluded ordinary beings like us, choosing and obtaining a seed-mind of observing precepts, cultivating and leveling it, is also called 'cultivating the ground.' Even for a Bodhisattva who is one lifetime away from Buddhahood, choosing to remove the extremely subtle defilements of ignorance, which are like parents, from the mind, is also called 'cultivating the ground.' From this, we can say that the meaning of 'cultivating the ground' beneath each word of the scripture has several layers. For example, the sentence of the ten causes and conditions gradually becomes deeper and inexhaustible. Vajrapani makes such a request, and all Buddhas use this seal to endorse it before elaborating further. Therefore, it is said to fulfill the Dharma gate of all-knowing wisdom. If this 'ground' is not fully cultivated, one cannot universally provide protection and peace for all beings. The scripture says: 'At that time, the World Honored One, Vairocana, because of the vows made in the past, to accomplish the endless Dharma realm and liberate the remaining realm of beings, all Tathagatas together blessed and gradually entered the Samadhi of the Great Compassion Treasury.' This is because when the Tathagata was practicing the Bodhisattva path, he made such a vow: 'I shall accomplish the Dharma realm of all Buddhas and completely liberate the remaining realm of beings.' Now the vows have been fulfilled, but the beings that should be liberated are not exhausted, because beings are inexhaustible, which means the Dharma realm is also inexhaustible. There are three 'realms,' namely the Dharma realm, the mind realm, and the beings realm. Apart from the Dharma realm, there is no separate beings realm; the beings realm is the Dharma realm. Apart from the mind realm, there is no separate Dharma realm; the Dharma realm is the mind realm. It should be known that these three are not two and not separate. In order to further explain the meaning of the Dharma realm, it is then said 'the remaining realm of beings,' because the beings realm has not attained
一切解脫。即是法界未得遍滿成就。故如來勤修事業。無有休息也。即以此本願因緣故。一切如來同共集會。如僧中有大事因緣若結界說戒之類則眾僧集會同共印持。以一戒一見故。不應別眾也。今將說滿足一切智智法門。亦是諸佛大事因緣。以同一本誓同一法界故。皆悉集會。共以神力加持也。漸次證入者。如初無畏時。以聲字觀修漫荼羅行。第二無畏。于有相觀中修漫荼羅行。第三無畏。于唯蘊無我心中修漫荼羅行。第四無畏。於法緣心中修漫荼羅行。第五無畏。于無緣心中修漫荼羅行。第六無畏。于平等心中修漫荼羅行。離垢地以去。各于自地觀心中修漫荼羅行。略以行位分之。已作十六重深淺不同。此一一位。自有菩提種子心。有大悲胎藏增長因緣。有慧方便業受用之果。如前所說。從一一門。各流出種種門等。其中從因向果。則三密方便展轉不同。容極至心王大海。方一味無別耳。今此十方諸佛。本行菩薩道時。各乘一法門。到於一切智地。以將說普門眾行發起因緣。同共入此大悲胎藏三昧。從本所修行道。漸次證入一一觀之。如菩薩修禪時於九次第定中。逆順出入定散超間。奮迅遊戲無不自在。是諸如來。漸次證入大悲藏發生三摩地。亦復如是。或觀無盡法界。以一切心為一心。以一切門為一門。或觀無
【現代漢語翻譯】 現代漢語譯本 一切解脫，即是法界（Dharmadhatu，宇宙萬法所依之本體）尚未得到圓滿成就。所以如來（Tathagata，佛的稱號）勤奮修行事業，沒有休息的時候。正因為這個本願因緣的緣故，一切如來共同。就像僧團中有重大因緣，比如結界、說戒之類的事情，那麼眾僧共同印持。因為只有一個戒律、一個見解，不應該有別眾的情況。現在將要宣說滿足一切智智（Sarvajna-jnana，對一切事物如實的智慧）的法門，這也是諸佛的大事因緣。因為有同一個本誓、同一個法界，所以都悉**，共同以神力加持。漸次證入的人，比如最初的無畏時，以聲字觀修習曼荼羅（Mandala，壇城）行。第二個無畏，于有相觀中修習曼荼羅行。第三個無畏，于唯蘊無我心中修習曼荼羅行。第四個無畏，於法緣心中修習曼荼羅行。第五個無畏，于無緣心中修習曼荼羅行。第六個無畏，于平等心中修習曼荼羅行。離垢地（Vimala-bhumi，菩薩十地中的第二地）以後，各自在自己的地觀心中修習曼荼羅行。簡略地以行位來劃分，已經做了十六重深淺不同。這一一位，自有菩提種子心（Bodhi-citta，覺悟之心），有大悲胎藏（Mahakaruna-garbha，大悲心的蘊藏）增長的因緣，有慧方便業受用的果。如前面所說，從一一門，各流出種種門等。其中從因向果，那麼三密（Tri-vidha，身語意三密）方便輾轉不同，容納極至心王大海，才一味無別。現在這十方諸佛，本來在行菩薩道時，各自乘坐一個法門，到達一切智地。因為將要宣說普門眾行發起的因緣，共同進入這個大悲胎藏三昧（Mahakaruna-garbha-samadhi，大悲胎藏三摩地）。從本來所修行的道路，漸次證入一一觀。比如菩薩修禪時，於九次第定（Anupurva-vihara-samapatti，從初禪到滅盡定的九種禪定）中，逆順出入定散超間，奮迅遊戲無不自在。這些如來，漸次證入大悲藏發生三摩地，也是這樣。或者觀無盡法界，以一切心為一心，以一切門為一門，或者觀無
【English Translation】 English version Complete liberation means that the Dharmadhatu (the fundamental nature upon which all phenomena rely) has not yet been fully realized. Therefore, the Tathagata (the 'Thus-Gone One,' an epithet of the Buddha) diligently cultivates his work without rest. It is precisely because of this original vow and its causes that all Tathagatas jointly . Just as in the Sangha (community of monks) when there are major causes and conditions, such as establishing boundaries or reciting precepts, the entire Sangha jointly endorses it. Because there is only one precept and one view, there should be no separate groups. Now, we are about to expound the Dharma-gate of fulfilling all-knowing wisdom (Sarvajna-jnana, wisdom that knows all things as they are), which is also a major cause and condition for all Buddhas. Because they share the same original vow and the same Dharmadhatu, they all , jointly bestowing their divine power. Those who gradually enter into realization, such as in the initial stage of fearlessness, cultivate the Mandala (sacred diagram) practice through sound and letter contemplation. In the second stage of fearlessness, they cultivate the Mandala practice within form contemplation. In the third stage of fearlessness, they cultivate the Mandala practice within the mind of the aggregates and no-self. In the fourth stage of fearlessness, they cultivate the Mandala practice within the mind of Dharma-causation. In the fifth stage of fearlessness, they cultivate the Mandala practice within the mind of no-causation. In the sixth stage of fearlessness, they cultivate the Mandala practice within the mind of equality. After the Vimala-bhumi (the 'Immaculate Ground,' the second of the ten Bodhisattva grounds), each cultivates the Mandala practice within their own ground-contemplation. Briefly dividing it by stages of practice, sixteen levels of varying depth have already been made. Each of these levels possesses its own Bodhi-citta (the mind of enlightenment) seed, the causes and conditions for the growth of the Mahakaruna-garbha (the womb of great compassion), and the fruit of the skillful means and enjoyment of karma. As mentioned earlier, from each and every gate, various gates and so on flow out. Among them, from cause to effect, the skillful means of the three mysteries (Tri-vidha, body, speech, and mind) differ in their transformations, accommodating the ultimate ocean of the mind-king, only then becoming one flavor without distinction. Now, these Buddhas of the ten directions, when originally practicing the Bodhisattva path, each rode on one Dharma-gate to reach the ground of all-knowing wisdom. Because they are about to expound the causes and conditions for the arising of the universal practices, they jointly enter into this Mahakaruna-garbha-samadhi (the samadhi of the womb of great compassion). From the path they originally cultivated, they gradually enter into each and every contemplation. For example, when a Bodhisattva cultivates Dhyana (meditation), within the nine successive stages of meditative absorption (Anupurva-vihara-samapatti, the nine stages of meditation from the first Dhyana to the cessation of perception and sensation), they freely enter and exit in forward and reverse order, in and out of concentration, transcending and alternating, swiftly and playfully without any obstruction. These Tathagatas, gradually entering into the Samadhi of the arising of the Great Compassion Treasury, are also like this. Or they contemplate the endless Dharmadhatu, taking all minds as one mind, all gates as one gate, or they contemplate the non-
餘眾生界。以一心為一切心。以一門為一切門。若以此十六重玄義。即橫豎統攝十二部經。則旋轉無盡也。經云。世尊一切支分。皆悉出現如來之身者。前現莊嚴藏時。普門一一身各遍十方。隨緣應物。今欲說漫荼羅圓位故。還約佛身上中下體。以部類分之。自齊以下。現生身釋迦示同人法。及二乘六趣種種類形色像威儀。言音壇座各各殊異。及其眷屬展轉不同。普於八方。如漫荼羅本位次第而住。自齊以上至咽。出現無量十住諸菩薩。各持三密之身。與無量眷屬普於八方。如漫荼羅本位次第而住。然此中自有二重。從心以下。是持大悲萬行十佛剎微塵諸大眷屬。從心以上。是持金剛密慧十佛剎微塵諸內眷屬。通名大心眾也。從咽以上至如來頂相。出現四智四三昧果德佛身。即此八身於一切世界中。徒眾剎土名號身業。諸受用事皆悉不同。亦於八方。如漫荼羅本位次第而住。
經云。為彼從初發心。乃至十地諸菩薩者。謂初發凈菩提心時。見此漫荼羅。已遍法界。升第二住。又逾廣逾深作十轉開明。乃至第十一地而後所見圓極。如是安布分位已。即皆遍至十方。于自法界門。施作真言事業。示現進修次第。教授眾主。此相現前了了無礙。下文所說。但開出此心作名字流通耳。又令普現隨類身。而言悉現如來身者
【現代漢語翻譯】 現代漢語譯本 其餘的眾生界，以一心作為一切心，以一門作為一切門。如果用這十六重玄妙的意義，就能橫向縱向統攝十二部經，從而旋轉無盡。經中說：『世尊的一切支分，都全部顯現如來的身』，之前顯現莊嚴藏時，普門每一身都遍及十方，隨順因緣適應事物。現在想要說漫荼羅（Mandala，壇城）的圓滿位置，所以還是按照佛身上的中**（此處原文不清晰，無法翻譯），用部類來劃分。從臍以下，顯現生身釋迦（Sakyamuni，釋迦牟尼），示現與人相同的人法，以及二乘（Sravaka and Pratyekabuddha，聲聞和緣覺）、六趣（Six realms of existence，六道）種種不同的形色像威儀，言語音調壇座各自不同，以及他們的眷屬輾轉不同，普遍在八方，如漫荼羅本位次第而住。從臍以上到咽喉，顯現無量十住諸菩薩（Bodhisattvas of the Ten Abodes，十住菩薩），各自持有三密（Three Mysteries，身口意）之身，與無量眷屬普遍在八方，如漫荼羅本位次第而住。然而這其中自有二重，從心以下，是持有大悲萬行十佛剎微塵諸大眷屬，從心以上，是持有金剛密慧十佛剎微塵諸內眷屬，統稱為大心眾。從咽喉以上到如來頂相，顯現四智四三昧果德佛身（Buddha bodies of the Four Wisdoms and Four Samadhis，四智四三昧果德佛身），即這八身在一切世界中，徒眾剎土名號身業，諸受用事都各不相同，也在八方，如漫荼羅本位次第而住。
經中說：『爲了那些從最初發心，乃至十地諸菩薩（Bodhisattvas of the Ten Bhumis，十地菩薩）的人』，是指最初發起清凈菩提心時，見到此漫荼羅（Mandala，壇城），已經遍及法界。升到第二住，又更加廣闊更加深入地作十轉開明，乃至第十一地以後所見圓滿至極。這樣安布分位完畢后，就都普遍到達十方，在自己法界門，施作真言事業，示現進修次第，教授眾主。此相現前清清楚楚沒有障礙。下文所說，只是開出此心作名字流通罷了。又令普遍顯現隨類身，而說全部顯現如來身。
【English Translation】 English version The remaining realms of sentient beings take one mind as all minds, and one gate as all gates. If these sixteen profound meanings are used, they can horizontally and vertically encompass the twelve divisions of scriptures, thus revolving endlessly. The scripture says: 'All the limbs of the World Honored One (世尊, Shìzūn) completely manifest the body of the Tathagata (如來, Rúlái),' previously when the Adornment Treasury (莊嚴藏, Zhuāngyán Zàng) was manifested, each body of Pumen (普門, Pǔmén) pervaded the ten directions, adapting to conditions and responding to things. Now, wanting to speak of the perfect position of the Mandala (漫荼羅, Màntúluó), it is still divided according to the middle ** (unclear in the original text, untranslatable) of the Buddha's body, using categories to divide it. From the navel downwards, the manifested body of Sakyamuni (釋迦, Shìjiā) demonstrates the human Dharma (人法, Rénfǎ) that is the same as humans, as well as the various forms, colors, appearances, and dignified manners of the Two Vehicles (二乘, Èrshèng) [Sravaka (聲聞, Shēngwén) and Pratyekabuddha (緣覺, Yuánjué)], and the Six Realms (六趣, Liùqù) [Six realms of existence], the tones of speech and the altars are all different, and their retinues are also different in turn, universally residing in the eight directions, in the order of the original positions of the Mandala.
From the navel upwards to the throat, countless Bodhisattvas of the Ten Abodes (十住諸菩薩, Shízhù Zhū Púsà) appear, each holding the body of the Three Mysteries (三密, Sānmì) [body, speech, and mind], and with countless retinues universally residing in the eight directions, in the order of the original positions of the Mandala. However, there are two layers within this, from the heart downwards are the great retinues holding the great compassion and myriad practices of the ten Buddha-lands' dust motes, and from the heart upwards are the inner retinues holding the Vajra (金剛, Jīngāng) secret wisdom of the ten Buddha-lands' dust motes, collectively called the Great Mind Assembly. From the throat upwards to the Tathagata's crown, the Buddha bodies of the Four Wisdoms and Four Samadhis (四智四三昧果德佛身, Sìzhì Sìsānmèi Guǒdé Fóshēn) appear, that is, these eight bodies in all worlds, the disciples' lands, names, body karma, and all enjoyments are all different, and they also reside in the eight directions, in the order of the original positions of the Mandala.
The scripture says: 'For those who initially aspire to enlightenment, up to the Bodhisattvas of the Ten Bhumis (十地諸菩薩, Shídì Zhū Púsà),' it refers to when initially arousing the pure Bodhi mind, seeing this Mandala (漫荼羅, Màntúluó) already pervades the Dharma realm. Ascending to the second abode, it becomes even broader and deeper, making ten turns of enlightenment, until the perfection seen after the eleventh Bhumi. After this arrangement and division are completed, they all universally reach the ten directions, in their own Dharma realm gate, performing mantra activities, demonstrating the order of progressive cultivation, and teaching the assembly leaders. This appearance is clearly and unobstructed before them. What is said below is just opening up this mind to make names circulate. Furthermore, it causes the universal manifestation of bodies according to categories, and says that all manifest the Tathagata's body.
。明本跡俱不思議加持不二。豈欲令獨一法界作種種形耶。行者如是解時。觀毗盧遮那與鬼畜等尊。其心平等無勝劣之想。輒從一門而入皆見心王。是故作佛事已。
經云。遍至十方。還來入佛身本位。本位中住而復還入。意明一切方便畢竟同歸也。經云。時薄伽梵。復告執金剛秘密主言。諦聽金剛手。漫荼羅位初阿阇梨者。從此已后迄灌頂教誡竟。金剛手問得幾所福德聚。而白佛言。從今以後我當供養是善男子善女人。何以故。彼善男子善女人。同見佛世尊故。此明入漫荼羅眾多支分。又自大力明妃。迄第二品末。明緣壇行事所要真言也。就眾多支分中。最初明阿阇梨支分。所以然者。佛說此經要從師受不得輒爾修行。若無明師。則所傳無寄故也。然以解二種義故。得阿阇梨名。所謂淺略深奧分。若觀前人。未有深解之機。則順常途隨文為釋。若已成就利根智慧。則當演暢深密而教授之。今還以此二分釋阿阇梨義。若於此漫荼羅種種支分。乃至一切諸尊真言手印觀行悉地。皆悉通達得傳教灌頂。是名阿阇梨。若度違順八心證寂然界。是名阿阇梨。若已心王自在。覺自心本不生。名阿阇梨。若生極無自性心。得入如上漫荼羅海會。名阿阇梨。從此復有十重深行。乃至於解三密人中。最為上首如金剛薩埵。是名阿
【現代漢語翻譯】 現代漢語譯本：明白本和跡都不思議，加持不二。難道是想要讓獨一的法界顯現種種形象嗎？修行者這樣理解的時候，觀察毗盧遮那（Vairocana，意為光明遍照）與鬼畜等眾生，內心平等沒有勝劣之想，隨便從哪個門進入都能見到心王（指自心）。所以做完佛事後。
經中說：『遍至十方，還來入佛身本位。』在本位中安住而又返回進入，意思是說一切方便最終都歸於一處。經中說：『這時薄伽梵（Bhagavan，意為世尊）又告訴執金剛秘密主說：諦聽金剛手（Vajrapani，意為持金剛者），漫荼羅（Mandala，意為壇城）位初阿阇梨（Acharya，意為導師）者，從此以後直到灌頂教誡結束。』金剛手問（受法者）能得到多少福德聚，然後稟告佛說：『從今以後我應當供養這些善男子善女人。』為什麼呢？因為這些善男子善女人，同樣見到了佛世尊。』這說明進入漫荼羅的眾多支分，以及自大力明妃（Mahabala Sridevi）開始，直到第二品末尾，說明緣壇行事所需要的真言。
在眾多支分中，最先說明阿阇梨的支分。之所以這樣，是因為佛說這部經要從師父那裡接受，不能隨便自己修行。如果沒有明師，那麼所傳授的就沒有依託。然而因為理解兩種意義，才能得到阿阇梨的名字，也就是淺略和深奧的區分。如果觀察前來求法的人，沒有深刻理解的機緣，那麼就順著通常的途徑，按照文字來解釋。如果已經成就了銳利的根性和智慧，那麼就應當演說深奧秘密的道理來教授他們。現在還用這兩種區分來解釋阿阇梨的意義。如果對於這漫荼羅的種種支分，乃至一切諸尊的真言、手印、觀行、悉地（Siddhi，意為成就）都通達，得到傳教灌頂，這叫做阿阇梨。如果度過違順八心，證得寂然的境界，這叫做阿阇梨。如果已經心王自在，覺悟到自心本來不生，叫做阿阇梨。如果生起極無自性的心，得以進入如上的漫荼羅海會，叫做阿阇梨。從此以後還有十重深行，乃至理解三密的人中，最為上首，如同金剛薩埵（Vajrasattva，意為金剛勇識），這叫做阿……
【English Translation】 English version: Understanding that the origin and manifestation are both inconceivable, the blessing is non-dual. Is it intended to make the unique Dharmadhatu manifest in various forms? When a practitioner understands in this way, observing Vairocana (meaning: the light that shines everywhere) and beings such as ghosts and animals, their mind is equal, without thoughts of superiority or inferiority. Entering from any gate, they can see the Mind-King (referring to one's own mind). Therefore, after completing the Buddhist practice.
The sutra says: 'Reaching all ten directions, returning to enter the original position of the Buddha's body.' Abiding in the original position and then returning to enter, meaning that all expedient means ultimately converge in one place. The sutra says: 'At this time, Bhagavan (meaning: World Honored One) again told Vajrapani (meaning: the one who holds the vajra), the secret lord: Listen carefully, Vajrapani, the first Acharya (meaning: teacher) in the Mandala (meaning: sacred circle) position, from now until the end of the initiation teachings.' Vajrapani asked how much merit the (recipient) would obtain, and then reported to the Buddha: 'From now on, I should make offerings to these good men and good women.' Why? Because these good men and good women have also seen the Buddha, the World Honored One.' This explains the many branches of entering the Mandala, and from Mahabala Sridevi onwards, until the end of the second chapter, it explains the mantras needed for the practices related to the altar.
Among the many branches, the Acharya's branch is explained first. The reason for this is that the Buddha said that this sutra must be received from a teacher and cannot be practiced casually. Without a wise teacher, what is transmitted has no basis. However, because of understanding two meanings, one can obtain the name Acharya, which is the distinction between the shallow and the profound. If observing the person seeking the Dharma, there is no opportunity for deep understanding, then follow the usual path and explain according to the text. If they have already achieved sharp faculties and wisdom, then one should expound profound and secret principles to teach them. Now, these two distinctions are also used to explain the meaning of Acharya. If one is thoroughly versed in the various branches of this Mandala, and even all the mantras, mudras, visualizations, and Siddhis (meaning: accomplishments) of all the deities, and obtains the transmission and initiation, this is called Acharya. If one transcends the eight minds of compliance and opposition and attains the state of stillness, this is called Acharya. If one has already attained freedom of the Mind-King and realizes that one's own mind is originally unborn, it is called Acharya. If one generates a mind that is extremely devoid of self-nature and is able to enter the Mandala assembly as described above, it is called Acharya. From then on, there are ten more profound practices, and even among those who understand the three secrets, the foremost is like Vajrasattva (meaning: diamond being), this is called A...
阇梨。複次毗盧遮那。是名阿阇梨。是故作最初阿阇梨事業時。即須觀照自身。即同於金剛薩埵毗盧遮那。以身語密印而作加持。乃名善住師位。不爾無所能成也。自余深行者即可以意得。次明阿阇梨眾德。
經云。應發菩提心者。謂生決定誓願。一向志求一切智智。必當普度法界眾生。此心猶如幢旗。是眾行導首。猶如種子。是萬德根本。若不發此心。亦如未托歌羅羅。則大悲胎藏何所養育。自不能建立善根。況復為人師耶。當約一一地作深密釋。乃至毗盧遮那。始名無盡法界究竟發心耳。
經云。妙慧慈悲者。般若有二種。有與六波羅密和合般若。有實相般若。此中意明初句。此慧猶如巧風。能軌匠歌羅羅心使百體成就。行者猶有慧。故則能善知通塞判決是非。于漫荼羅一切事業中。動合規矩心無疑滯。乃堪作阿阇梨。以要言之。若同毗盧遮那智業圓滿。是名深行阿阇梨也。慈悲。謂憐愍之心徹于骨髓。諸有所作。皆為建立眾生。必使成就無盡法界之樂。度脫無餘眾生界之苦。若無此心。則如胎藏不成。又安能有所含養。乃至毗盧遮那以本願故。住于加持世界。普現悲生漫荼羅。是名深秘阿阇梨。兼綜眾藝者。謂妙善世間種種伎藝也。謂聲論因論。十八明處六十四能。算數方藥觀相工巧之類。緣漫荼
【現代漢語翻譯】 現代漢語譯本： 阿阇梨（Acharya，導師）。再次說明，毗盧遮那（Vairocana，光明遍照）。這就是阿阇梨的含義。因此，在開始阿阇梨的事業時，必須觀照自身，等同於金剛薩埵（Vajrasattva，金剛薩埵）毗盧遮那。以身語密印進行加持，才能稱為安住于導師之位。否則，將一事無成。其餘的深行者可以通過意念領會。接下來闡明阿阇梨的眾多功德。
經中說：『應發菩提心者』，是指生起堅定的誓願，一心一意地追求一切智智（Sarvajna-jnana，對一切事物和現象的徹底理解），必定要普度法界一切眾生。此心猶如幢旗，是所有修行的引導；猶如種子，是萬德的根本。如果不發此心，就像沒有寄託歌羅羅（Kalala，受精卵最初的形態），那麼大悲胎藏（Mahakaruna-garbha，大悲心的蘊藏）又將養育什麼呢？自己都不能建立善根，更何況爲人師表呢？應當就每一地（Bhumi，菩薩修行的階段）作深入細緻的解釋，乃至毗盧遮那，才稱得上是無盡法界究竟的發心。
經中說：『妙慧慈悲者』，般若（Prajna，智慧）有兩種，一種是與六波羅蜜（Six Paramitas，六種達到彼岸的方法）和合的般若，一種是實相般若（Reality Prajna，對事物真實本質的理解）。這裡指的是第一種。這種智慧猶如巧妙的風，能夠引導歌羅羅心使百體成就。修行者有了智慧，才能善於瞭解通達與阻塞，判斷是非。在曼荼羅（Mandala，壇城）的一切事業中，行動符合規矩，心中沒有疑惑和停滯，才能勝任阿阇梨。總而言之，如果像毗盧遮那一樣智慧和事業圓滿，才能稱為深行阿阇梨。慈悲，是指憐憫之心深入骨髓。所做的一切，都是爲了建立眾生，必定要使眾生獲得無盡法界的快樂，度脫無餘眾生界的痛苦。如果沒有這種心，就像胎藏不成，又怎麼能有所含養呢？乃至毗盧遮那以本願的緣故，安住于加持世界，普遍顯現悲生曼荼羅，這才能稱為深秘阿阇梨。兼綜眾藝者，是指精通世間種種技藝。包括聲明、因明、十八明處、六十四能、算數、方藥、觀相、工巧之類。緣曼荼羅（Mandala，壇城）
【English Translation】 English version: Acharya (Teacher). Furthermore, Vairocana (The Illuminator). This is the meaning of Acharya. Therefore, when beginning the work of an Acharya, one must contemplate oneself, being identical to Vajrasattva (Diamond Being) Vairocana. Only by blessing with the body, speech, and mind seals can one be called well-established in the position of a teacher. Otherwise, nothing can be accomplished. Other profound practitioners can understand through intention. Next, the many virtues of an Acharya are explained.
The sutra says: 'One who should arouse Bodhicitta (The Mind of Enlightenment)' refers to generating a firm vow, single-mindedly seeking Sarvajna-jnana (Omniscience), and certainly universally liberating all sentient beings in the Dharma realm. This mind is like a banner, the guide of all practices; like a seed, the root of all virtues. If this mind is not aroused, it is like not entrusting Kalala (The first form of an embryo), then what will the Mahakaruna-garbha (Womb of Great Compassion) nurture? If one cannot establish good roots oneself, how can one be a teacher for others? One should make deep and detailed explanations for each Bhumi (Ground, stage of Bodhisattva practice), up to Vairocana, which is called the ultimate arousal of the mind in the endless Dharma realm.
The sutra says: 'Wonderful wisdom and compassion' Prajna (Wisdom) has two types: Prajna that is combined with the Six Paramitas (Six Perfections), and Reality Prajna (Wisdom of Reality). Here, it refers to the first type. This wisdom is like a skillful wind, capable of guiding the Kalala mind to achieve the perfection of all limbs. If a practitioner has wisdom, they can skillfully understand what is unobstructed and obstructed, and judge right and wrong. In all activities of the Mandala (Sacred Circle), actions conform to rules, and the mind has no doubts or stagnation, then one is qualified to be an Acharya. In short, if one is as complete in wisdom and activity as Vairocana, then one is called a profound Acharya. Compassion refers to a heart of pity that penetrates to the bone marrow. All actions are for the sake of establishing sentient beings, certainly enabling them to achieve the joy of the endless Dharma realm and liberate them from the suffering of the remaining realms of sentient beings. Without this mind, it is like the womb of compassion not being formed, then how can it contain and nurture anything? Up to Vairocana, due to his original vow, dwells in the world of blessing, universally manifesting the Mandala of the birth of compassion, this can be called a profoundly secret Acharya. Comprehensively mastering various arts refers to being skilled in various worldly arts. Including grammar, logic, the eighteen fields of knowledge, the sixty-four arts, arithmetic, medicine, divination, craftsmanship, and the like. Regarding Mandala (Sacred Circle)
羅所要皆不假於人。則造次施為無闕乏之過。然後堪作阿阇梨。複次行如是法中。盡與實相不相違背。名為妙善眾藝。複次於一切總持三昧門道品。諸度四辨四攝力無畏等。皆得善巧。則能隨意造作秘密漫荼羅。名為妙善眾藝也。善巧修行般若波羅蜜者。即是深修觀察十緣生句。見甚深中道。照不可得空。是事如摩訶般若中廣說。若行者于文字及觀心中。善得通達離於見著。乃應為人作世間阿阇梨也。複次初劫智慧猶與二乘共行。非深般若。二劫智慧尚與二乘共聞。亦非甚深般若。第三劫等虛空心無邊智慧。一切二乘不能思議。乃名甚深般若。堪作秘密行阿阇梨也。就秘密中又漸次轉深。乃至佛為十地說般若。則九地非其境界。唯大毗盧遮那得名究竟阿阇梨也。通達三乘者。謂于大小乘三藏教中。善其文義也。能難能答。堪可匠成三學拔除弟子惡邪。乃應作阿阇梨。若不爾者。或為他論議師輩之所摧屈。則于傳法無力生他不信也。又此經宗。橫統一切佛教。如說唯蘊無我出世間心住于蘊中。即攝諸部中小乘三藏。如說觀蘊阿賴耶覺自心本不生。即攝諸經八識三無性義。如說極無自性心十緣生句。即攝花嚴般若種種不思議境界。皆入其中。如說如實知自心名一切種智。則佛性一乘如來秘藏。皆入其中。于種種聖言。無不
統其精要。若能持是心印。廣開一切法門。是名通達三乘也。複次真言門。乘三密印至佛三平等地。名為通達三乘。淺深重數如前說。善解真言實義者。如真言門。有種種真言種種身印種種本尊。乃至具緣供物一一支分。聲字形色諸相不同。隨事分別識其性類。知如是法寂災處用。如是法增益處用。如是法降伏處用。如持明藏蘇悉地等廣分別說。此是通達真言實義。所以然者。一一真言。皆如來妙極之語也。如真言中有質多字。淺釋只名為心。若作深秘釋。質謂遮字帶三昧聲也。遮是無遷變義。無遷變即是佛性。佛性亦名般若波羅蜜。亦名首楞嚴三昧。是故定慧具足。多字是一切法如如解脫不可得義。若如是說心。乃名妙極之語也。複次如身印。左手是三昧義。右手是般若義。十指是十波羅蜜滿足義。亦是一切智五輪譬喻義。如本尊形。女是禪定。男是智慧。黃色是金剛身。白是大悲。赤是大慧。青是大空。黑是大力。乃至一切緣中。皆有第一實際義。豈可如文生解耶。若通達如是實義。乃應作阿阇梨。亦約三劫十地以明深行也。知眾生心者。以阿阇梨善知三部上中下用。種種性類差別。及住瑜伽故。以加持方便。能了知眾生心行也。如有來求法者。師應謂言。汝且隨所安。我當思惟。即是持彼名字。入于靜室如法持
【現代漢語翻譯】 現代漢語譯本 總括其精要。如果能夠秉持這個心印，廣泛開啟一切法門，這就叫做通達三乘。再者，真言門，憑藉三密印到達佛的三平等地，稱為通達三乘。淺深輕重之數如同前面所說。善於理解真言真實意義的人，就像真言門，有種種真言、種種身印、種種本尊，乃至具備因緣的供物，每一個細微部分，聲音、文字、形狀、顏色，各種表象都不同，隨著具體的事情分別認識它們的性質類別，知道這樣的法在息災之處使用，這樣的法在增益之處使用，這樣的法在降伏之處使用，如同持明藏、蘇悉地等廣泛分別解說。這就是通達真言的真實意義。為什麼這樣說呢？每一個真言，都是如來微妙至極的語言。例如真言中有一個『質多』（Citta）字，淺顯地解釋只叫做『心』。如果作深奧秘密的解釋，『質』（Cit）是指『遮』（a）字帶著三昧的聲音。『遮』（a）是無遷變的意思，無遷變就是佛性。佛性也叫做般若波羅蜜，也叫做首楞嚴三昧。所以說定慧具足。『多』（ta）字是一切法如如解脫不可得的意義。如果這樣說『心』，才叫做微妙至極的語言。再比如身印，左手是三昧的意義，右手是般若的意義，十指是十波羅蜜圓滿的意義，也是一切智五輪譬喻的意義。比如本尊的形象，女相是禪定，男相是智慧，黃色是金剛身，白色是大悲，紅色是大慧，青色是大空，黑色是大力，乃至一切因緣之中，都有第一實際的意義。怎麼可以像按照字面意思去理解呢？如果通達這樣的真實意義，才應該做阿阇梨（Acharya，導師），也用三劫十地來說明深刻的修行。瞭解眾生心，是因為阿阇梨善於瞭解三部上中下的作用，種種性質類別的差別，以及安住于瑜伽的緣故，憑藉加持的方便，能夠了解眾生的心行。如果有人來求法，阿阇梨應該說：『你暫且隨意安住，我應當思維。』這就是持彼名字，進入靜室如法持誦。
【English Translation】 English version To summarize its essence: if one can uphold this heart-seal and widely open all Dharma gates, this is called penetrating the Three Vehicles. Furthermore, the Mantra School, relying on the Three Secrets to reach the Buddha's Three Equal Grounds, is called penetrating the Three Vehicles. The degrees of shallowness, depth, and importance are as previously described. One who well understands the true meaning of Mantras, as in the Mantra School, knows that there are various Mantras, various body mudras, various principal deities (本尊, Honzon), and even the offerings with all their causal conditions, each and every detail, the sounds, letters, shapes, and colors, all appearances are different. According to the specific matter, one discerns their nature and category, knowing that such a Dharma is used for pacifying disasters, such a Dharma is used for increasing benefits, and such a Dharma is used for subduing, as extensively explained in texts such as the Vidyadhara Pitaka (持明藏, Dharani-pitaka) and the Susiddhi Tantra. This is penetrating the true meaning of Mantras. Why is this so? Each and every Mantra is the Buddha's wonderful and ultimate speech. For example, in a Mantra, there is the syllable 'Citta' (質多, Citta). A shallow explanation only calls it 'mind'. If a deep and secret explanation is given, 'Cit' (質, Cit) refers to the syllable 'a' (遮, a) carrying the sound of Samadhi. 'a' (遮, a) means non-change, and non-change is the Buddha-nature. Buddha-nature is also called Prajnaparamita (般若波羅蜜, Wisdom-perfection), and also called the Shurangama Samadhi (首楞嚴三昧, Samadhi of the Heroic March). Therefore, it is complete with both Dhyana and Prajna. The syllable 'ta' (多, ta) is the meaning of all Dharmas being Suchness, liberation, and unobtainable. If 'mind' is explained in this way, it is called wonderful and ultimate speech. Furthermore, consider a body mudra: the left hand is the meaning of Samadhi, the right hand is the meaning of Prajna, the ten fingers are the meaning of the ten Paramitas being fulfilled, and also the meaning of the metaphor of the five wheels of all-knowing wisdom. For example, the form of the principal deity: the female form is Dhyana, the male form is wisdom, yellow is the Vajra body, white is great compassion, red is great wisdom, blue is great emptiness, black is great power, and even in all causal conditions, there is the meaning of the ultimate reality. How can one interpret it literally? If one penetrates such true meaning, then one should become an Acharya (阿阇梨, Acharya, teacher), and also use the Three Kalpas and Ten Bhumis to explain profound practice. Knowing the minds of sentient beings is because the Acharya is skilled in understanding the upper, middle, and lower functions of the Three Families, the differences in various natures and categories, and abiding in Yoga. Through the expedient of empowerment, one can understand the thoughts and actions of sentient beings. If someone comes seeking the Dharma, the Acharya should say, 'You may rest at ease for now, I shall contemplate.' This is holding their name and entering a quiet room to recite according to the Dharma.
誦。觀彼因緣。以本尊加被故。當見相貌。若是外道欲來盜法。或伺求其便而來詐親。爾時本尊或現外道等形。審觀像類自然可識。應方便遣喻言。善男子。夫求法者。應先除斷一切惡見巧偽之心。又諸菩薩為度眾生故。能作種種難行苦行。汝今豈能為此難行事耶。且隨本緣而作利益。若境界中。見本尊在漫荼羅。將引弟子為其灌頂。或持以付之。如是等種種善相。則應攝授。複次若本尊捨本色像而作赤色。是人性多瞋恚。黑色多癡。黃色多貪。白色多善。縹色多無記。及於漫荼羅中。觀察花所至處。上中下類種種微相。亦可知彼心機是器非器也。然于如是相中不應取著。亦以十緣生句而觀察之。于如是事一一明瞭。堪住師位也。複次深秘釋者。知眾生心。即是如實知自心。以能知自心故。即能明識他心。如家有寶藏即善鑒他寶。乃至諸根性慾本末因緣。心所動作戲論。無不了了通達。是名深行阿阇梨也。信諸佛菩薩者。阿阇梨言。一切善法以信為首。當最初說之。今順梵文語便。兼以通於后位故。作不次說耳。謂此宗。初入法門時。意尤淺近難識。且三乘實相。無不離於文字。而真言者。要須口誦梵文心亦觀之。或屈申身份支節猶如戲弄。或修三昧乃觀女人之像或忿怒等形。或以水灌頂。或造作火壇。若欲以心識籌
【現代漢語翻譯】 現代漢語譯本 誦。觀察那些因緣。因為本尊（Ishta-deva，個人崇拜的神）的加持，應當能見到（本尊的）相貌。如果外道（指佛教以外的宗教）想要來盜取佛法，或者伺機尋找機會而來假裝親近，這時本尊或許會顯現外道等形狀，仔細觀察其形象種類自然可以識別。應當方便地勸退他，譬如說：『善男子，想要尋求佛法的人，應當首先斷除一切邪惡的見解和虛偽欺詐的心。而且諸位菩薩爲了度化眾生，能夠做出種種難以實行的苦行。你現在難道能夠做到這些難以實行的事嗎？姑且隨順你的本來的因緣而做利益眾生的事情吧。』如果在境界中，見到本尊在曼荼羅（mandala，壇城）中，帶領引導弟子為他們灌頂，或者把（法）交付給他們，像這樣等等各種好的徵兆，就應當攝受他們。再次，如果本尊捨棄本來的顏色和形象而變成赤色，是這個人性情多嗔恨；變成黑色，是這個人多愚癡；變成黃色，是這個人多貪婪；變成白色，是這個人多善良；變成縹色，是這個人多無記（中性）。以及在曼荼羅中，觀察花朵所落到的地方，根據上中下等各種細微的表象，也可以知道那個人心裡的動機是堪當法器還是不堪當法器。然而對於像這樣的表象不應該執著，也應該用十緣生句來觀察它。對於像這樣的事情一一明瞭，才堪當住持師位。再次，深秘的解釋是，瞭解眾生的心，就是如實地瞭解自己的心。因為能夠了解自己的心，就能明瞭識別他人的心。如同家裡有寶藏就能很好地鑑別他人的寶物。乃至（對於）諸根的根本末端因緣，心裡的動作和戲論，沒有不完全通達的。這叫做深行阿阇梨（Acharya，導師）。相信諸佛菩薩的人，阿阇梨說：『一切善法以信為首』，應當最先說這個。現在順著梵文的語序方便，兼顧到後面的位置，所以做了不按順序的敘述。說這個宗派，剛入門的時候，意思尤其淺顯難以認識。而且三乘（Śrāvakayāna，聲聞乘；Pratyekabuddhayāna，緣覺乘；Mahāyāna，菩薩乘）的實相，沒有不脫離文字的。而真言（mantra，咒語）呢，必須要口誦梵文心裡也觀想它，或者屈伸身體的各個部分就像是遊戲玩耍，或者修習三昧（samādhi，禪定）乃至於觀想女人的形象或者忿怒等等的形象，或者用水灌頂，或者建造火壇，如果想要用心識來籌 算
【English Translation】 English version Recite. Observe those causes and conditions. Because of the blessing of the Ishta-deva (personal deity), one should be able to see the appearance (of the deity). If a heretic (referring to religions other than Buddhism) wants to steal the Dharma, or seeks an opportunity to come and pretend to be close, at this time the deity may appear in the form of a heretic, etc. Carefully observe the type of image and you can naturally recognize it. You should conveniently persuade him to leave, for example, saying: 'Good man, those who seek the Dharma should first cut off all evil views and deceitful hearts. Moreover, all Bodhisattvas, in order to save sentient beings, can perform all kinds of difficult ascetic practices. Can you now do these difficult things? For the time being, follow your original conditions and do things that benefit sentient beings.' If in the realm of experience, you see the deity in the mandala (sacred diagram), leading disciples to initiate them, or entrusting (the Dharma) to them, like this and other good omens, then you should accept them. Furthermore, if the deity abandons its original color and form and becomes red, it means that this person is prone to anger; becomes black, it means that this person is prone to ignorance; becomes yellow, it means that this person is prone to greed; becomes white, it means that this person is prone to goodness; becomes pale blue, it means that this person is prone to neutral (unspecified). And in the mandala, observing where the flowers fall, according to the various subtle appearances of upper, middle, and lower grades, one can also know whether that person's motives are worthy of being a vessel of Dharma or not. However, one should not be attached to such appearances, and should also observe it with the ten causal arising sentences. Being clear about such matters one by one, one is worthy of holding the position of a teacher. Furthermore, the deep secret explanation is that knowing the minds of sentient beings is truly knowing one's own mind. Because one can know one's own mind, one can clearly recognize the minds of others. Just as having a treasure at home allows one to well appraise the treasures of others. Even (regarding) the root and end causes and conditions of the senses, the actions and frivolous talks of the mind, there is nothing that is not completely understood. This is called a deeply practicing Acharya (teacher). Those who believe in all Buddhas and Bodhisattvas, the Acharya says: 'All good dharmas begin with faith', this should be said first. Now, following the convenience of the Sanskrit word order, and taking into account the later positions, so it is said out of order. Saying that this sect, when first entering the Dharma gate, the meaning is especially shallow and difficult to recognize. Moreover, the true nature of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Mahāyāna), none are not detached from words. And the mantra, it is necessary to recite the Sanskrit aloud and also visualize it in the mind, or flex and extend the limbs of the body as if playing, or practice samādhi (meditative absorption) and even visualize the image of a woman or an angry form, etc., or pour water on the head, or build a fire altar, if you want to use consciousness to plan
量。則加持之跡又不可見。自非具深信者。安得不疑惑耶。又此行者。於此眾緣事相。皆以諦信行之。若勤苦多是未蒙現益。爾時即自思惟。由我功行未至。或由三毒垢染惑障重故。如浣衣鉆火。但勿中途休廢。自當純凈目睹光明耳。復當思惟幻喻。如藥物和合而得升空住壽。亦非利根智慧所能思識。但令妙解其術無不成者。以此深心凈信離疑惑故。漸得法驗現前。復由法驗現前故。信解轉增不可俎壞。若不如是者。則同無手之人。雖至不寶藏中空無所得。況在阿阇梨位乎。複次眾生一念心中。有如來壽量長遠之身寂光海會。乃至不退諸菩薩。亦復不能知。當知此法倍復難信。故法花中。補處三請如來四誡。然後演說。今此經。具有修入方便。乃至一生可成。若能諦受不疑。到于信地或度于信解。乃名深行阿阇梨也。得傳教灌頂善解漫荼羅畫者。灌頂有二種。謂于弟子法中得灌頂已。漸次進修。乃至成就阿阇梨眾德。爾時得阿阇梨歡喜。更為造漫荼羅作傳教灌頂。如法慰喻言。佛子汝已於秘密藏中。隨順修學具足明瞭。堪能教授於他。汝今已得善利。乃至諸賢聖眾亦皆稱歎。今已作灌頂竟。汝當以真凈心傳持流佈。使如來秘密藏久久不滅。如是隨其所應種種慰喻已。即應為人作漫荼羅阿阇梨也。複次行者于瑜伽中。阿
【現代漢語翻譯】 現代漢語譯本：如果這樣，加持的痕跡就更難看見了。如果不是具有深刻信仰的人，怎麼會不疑惑呢？而且這位修行者，對於這些眾多的因緣和現象，都以真實的信心去實行。如果勤苦修行很久卻沒有得到明顯的利益，那時就應該自己思考：這是因為我的功德和修行還沒有達到，或者是因為貪嗔癡三毒的污染和迷惑障礙太重。就像洗衣服和鉆木取火一樣，只要不中途停止和廢棄，自然會純凈並親眼看到光明。還應當思維如幻的譬喻，就像藥物調和在一起就能升空和延長壽命一樣，也不是聰明和智慧所能思考和認識的。只要巧妙地理解其中的方法，沒有不成功的。因為有這種深刻的信心和清凈的信仰，遠離疑惑，就能逐漸得到法驗的顯現。又因為法驗的顯現，信心和理解會更加增強，不可動搖。如果不是這樣，就如同沒有手的人，即使到了寶藏中也空無所得，更何況是處於阿阇梨（Acharya，導師）的地位呢？ 再次，眾生一念心中，有如來壽量長遠之身，寂光海會，乃至不退轉的諸菩薩，也不能知道。應當知道此法更加難以置信。所以《法華經》中，補處菩薩（即將成佛的菩薩）三次請求，如來四次告誡，然後才開始演說。現在這部經，具有修入的方便，甚至一生就可以成就。如果能夠真實地接受而不懷疑，達到信地或者超越信解，才能稱為深行的阿阇梨。能夠得到傳教灌頂，善於理解曼荼羅（Mandala，壇城）的繪製的人，灌頂有兩種，一種是在弟子法中得到灌頂后，逐漸進修，直到成就阿阇梨的各種功德。那時得到阿阇梨的歡喜，再次為他建造曼荼羅，作傳教灌頂，如法地安慰和勸勉說：『佛子，你已經在秘密藏中，隨順修學，具足明瞭，堪能教授於他人。你現在已經得到善利，乃至諸賢聖眾也都會稱讚。現在已經作灌頂完畢，你應該以真誠清凈的心傳持流佈，使如來的秘密藏長久不滅。』像這樣隨其所應地進行各種安慰和勸勉后，就應該為人作曼荼羅阿阇梨。 再次，修行者在瑜伽（Yoga，相應）中，阿
【English Translation】 English version: If so, the traces of Adhishthana (Blessing) would be even more difficult to see. If one does not possess deep faith, how could one not have doubts? Moreover, this practitioner, regarding all these numerous causes and conditions and phenomena, practices with true faith. If diligent practice continues for a long time without yielding obvious benefits, then one should reflect: 'This is because my merits and practice have not yet reached the level, or because the defilements and obscurations of the three poisons (greed, hatred, and delusion) are too heavy.' Just like washing clothes or drilling for fire, as long as one does not stop or abandon halfway, one will naturally become pure and witness the light with one's own eyes. One should also contemplate the analogy of illusion, just as the combination of medicines can lead to flying in the sky and prolonging life, which cannot be conceived or understood by cleverness or wisdom. As long as one skillfully understands the method, there is nothing that cannot be achieved. Because of this deep heart of pure faith, free from doubt, one will gradually obtain the manifestation of Dharma experiences. And because of the manifestation of Dharma experiences, faith and understanding will increase even more, becoming unshakable. If it is not like this, it is like a person without hands, who, even if they reach a treasure trove, will obtain nothing, let alone be in the position of an Acharya (Teacher). Furthermore, within a single thought of sentient beings, there is the long-lasting body of the Tathagata (Thus Come One), the assembly of the Land of Tranquil Light, and even the non-retrogressing Bodhisattvas (Enlightenment Beings) cannot know it. One should know that this Dharma is even more difficult to believe. Therefore, in the Lotus Sutra, the Bodhisattva who will fill the position (of Buddhahood) requests three times, and the Tathagata warns four times, before beginning to expound. Now, this Sutra has the means of entering into practice, and can even be accomplished in one lifetime. If one can truly accept it without doubt, reaching the stage of faith or surpassing faith and understanding, then one can be called a deeply practicing Acharya. One who can receive the transmission of Abhisheka (Initiation), and is skilled in understanding the drawing of the Mandala (Sacred Diagram), there are two types of Abhisheka. One is to receive Abhisheka in the Dharma of a disciple, and gradually advance in practice, until one achieves the various virtues of an Acharya. At that time, one receives the joy of the Acharya, and the Acharya builds a Mandala again for them, performing the transmission of Abhisheka, and comforting and encouraging them according to the Dharma, saying: 'Child of the Buddha, you have already followed and studied in the secret treasury, fully understanding and being able to teach others. You have now obtained great benefit, and even all the virtuous and holy beings will praise you. Now that the Abhisheka has been completed, you should transmit and spread it with a sincere and pure heart, so that the secret treasury of the Tathagata will not perish for a long time.' After giving various comforts and encouragements as appropriate, one should then act as a Mandala Acharya for others. Furthermore, the practitioner in Yoga (Union), A
阇梨眾德成就。爾時深行阿阇梨。為作心漫荼羅。爾時弟子了了。明見得蒙大毗盧遮那。以大悲水作心灌頂。是事下當更說。乃至地波羅蜜滿足時。十方諸佛現前灌頂授佛職位。皆名得傳教灌頂也。已得傳教灌頂。不應作最後斷種人。應紹先師事業度諸弟子。即此最初方便。須解漫荼羅影象。故次明之。謂此中一一方位相貌。調布眾色繢畫莊嚴。皆應自善其事不看他面。乃堪作阿阇梨。複次能于凈菩提心。以慧方便。畫作無盡莊嚴大漫荼羅王。乃名深行阿阇梨。其性調柔離於我執者。此我執。梵本作灌頂字。阿阇梨相傳云。此字義不相應。當云離於我執也。其性調柔。即是安住傳教威儀住忍辱地。柔和善順而不卒暴。雖種族色相多聞智慧。無不出群絕眾。亦不生高慢之心。能慈心下濟誘誨新學。乃至卑小姓等。亦不懷下劣之想嫉妒之心。但一心以法自調依法而住。如是調柔。即是離於我執。是轉相釋也。複次調柔者。如百練純臘以調柔故。隨工巧之手無所不為。今行者凈治此心。一切粗礦盡故。隨巧慧之手無所不為。故能住忍辱地隨緣應物。又諸佛菩薩法門中入道。猶如上族。諸天龍鬼法門中入道。猶如下族。即以此身。作大日如來尊特相海。猶如色貌第一。望不能作者。猶如垢衣蕞漏。於一心中悉聞諸佛說法。分別
【現代漢語翻譯】 現代漢語譯本 阇梨（Acharya，導師）眾德成就。爾時深行阿阇梨（Acharya，導師）。為作心漫荼羅（Mandala，壇城）。爾時弟子了了。明見得蒙大毗盧遮那（Mahavairocana，大日如來）。以大悲水作心灌頂。是事下當更說。乃至地波羅蜜（Bhumi Paramita，地波羅蜜多，菩薩修行的十地）滿足時。十方諸佛現前灌頂授佛職位。皆名得傳教灌頂也。已得傳教灌頂。不應作最後斷種人。應紹先師事業度諸弟子。即此最初方便。須解漫荼羅（Mandala，壇城）影象。故次明之。謂此中一一方位相貌。調布眾色繢畫莊嚴。皆應自善其事不看他面。乃堪作阿阇梨（Acharya，導師）。 複次能于凈菩提心。以慧方便。畫作無盡莊嚴大漫荼羅（Mandala，壇城）王。乃名深行阿阇梨（Acharya，導師）。其性調柔離於我執者。此我執。梵本作灌頂字。阿阇梨（Acharya，導師）相傳云。此字義不相應。當云離於我執也。其性調柔。即是安住傳教威儀住忍辱地。柔和善順而不卒暴。雖種族色相多聞智慧。無不出群絕眾。亦不生高慢之心。能慈心下濟誘誨新學。乃至卑小姓等。亦不懷下劣之想嫉妒之心。但一心以法自調依法而住。如是調柔。即是離於我執。是轉相釋也。 複次調柔者。如百練純臘以調柔故。隨工巧之手無所不為。今行者凈治此心。一切粗礦盡故。隨巧慧之手無所不為。故能住忍辱地隨緣應物。又諸佛菩薩法門中入道。猶如上族。諸天龍鬼法門中入道。猶如下族。即以此身。作大日如來（Mahavairocana，大日如來）尊特相海。猶如色貌第一。望不能作者。猶如垢衣蕞漏。於一心中悉聞諸佛說法。分別
【English Translation】 English version The Acharya (Acharya, teacher) is accomplished in all virtues. At that time, the profound-practice Acharya (Acharya, teacher) creates the heart Mandala (Mandala, sacred diagram). At that time, the disciple clearly and distinctly sees and receives the great Mahavairocana (Mahavairocana, the Great Sun Buddha) performing the heart Abhisheka (Abhisheka, initiation) with the water of great compassion. This matter will be further explained below. When the Bhumi Paramita (Bhumi Paramita, Perfection of the Grounds, the ten stages of a Bodhisattva's practice) is fulfilled, all the Buddhas of the ten directions appear to perform Abhisheka (Abhisheka, initiation) and bestow the position of Buddhahood. All of these are called receiving the transmission Abhisheka (Abhisheka, initiation). Having received the transmission Abhisheka (Abhisheka, initiation), one should not become the last person to cut off the lineage. One should continue the work of the previous teacher and liberate all disciples. This is the initial expedient means. One must understand the Mandala (Mandala, sacred diagram) image, therefore it is explained next. It means that in this Mandala (Mandala, sacred diagram), each direction and appearance, the arrangement of various colors, and the painting and adornment, all should be done well by oneself and not rely on others. Only then is one qualified to be an Acharya (Acharya, teacher). Furthermore, one who can use skillful means of wisdom with a pure Bodhi mind to draw and create an endlessly adorned great Mandala (Mandala, sacred diagram) King is called a profound-practice Acharya (Acharya, teacher). One whose nature is harmonious and free from ego-attachment. This 'ego-attachment' is written as 'Abhisheka (Abhisheka, initiation)' in Sanskrit. The Acharyas (Acharya, teacher) have traditionally said that this word is not appropriate in meaning and should be 'free from ego-attachment'. A harmonious nature means abiding in the dignified conduct of teaching transmission and dwelling in the ground of patience. Gentle, compliant, and not rash. Although one's lineage, appearance, learning, and wisdom are all outstanding, one does not give rise to arrogance. One can compassionately help and guide new learners, even those of humble backgrounds, without harboring feelings of inferiority or jealousy. One single-mindedly regulates oneself with the Dharma and abides by the Dharma. Such harmony is freedom from ego-attachment. This is a reciprocal explanation. Furthermore, 'harmonious' is like pure wax that has been refined hundreds of times. Because of its pliability, it can be used for anything by the hands of a skilled craftsman. Now, the practitioner purifies this mind, and all impurities are removed. Therefore, it can be used for anything by the hands of skillful wisdom. Thus, one can dwell in the ground of patience and respond to circumstances accordingly. Moreover, entering the path through the Dharma gates of the Buddhas and Bodhisattvas is like belonging to a noble clan. Entering the path through the Dharma gates of the Devas, Nagas, and ghosts is like belonging to a lower clan. Using this very body, one creates the majestic and unique ocean of characteristics of Mahavairocana (Mahavairocana, the Great Sun Buddha) Tathagata. It is like having the most beautiful appearance. Those who cannot do it are like wearing dirty, tattered clothes. Within one mind, one hears all the Buddhas preaching the Dharma and distinguishes them.
不謬。名為多聞。望六根暗塞者。名為少聞。無量智慧自然開敷。名為智慧。無明三毒名為愚癡。以如是諸法畢竟等故。不應心有高下。故名調柔。唯佛一人。乃名一切調柔善住阿阇梨法也。于真言行善得決定者。調于造立漫荼羅種種方便中。心得決定離諸疑網。所謂如是護身如是結界如是迎請。如是凈諸供具而以奉獻。以如是真言手印加持。乃至持誦進修。及成悉地時。亦有無量次第法。如是備在下文及供養次第中。不能縷說。若行事時。及他抉擇違妨。方復躊躇觀察。或取本尋撿。不名善作阿阇梨也。複次阿阇梨。以于瑜伽得決定故。隨有所作。皆與三昧相應。如獻花時。即與花三昧相應。此中本尊明瞭現前。若奉香燈涂香閼伽水等時。亦與香三昧乃至香水三昧相應。一一本尊亦隨事現前。如是一一緣中。皆是入法界門皆見善知識。旋轉運用皆與理相應。不復臨事稽留方始作觀。當知是人堪作秘密阿阇梨也。究習瑜伽者。謂善修相應法也。謂於三部真言上中下成就等事。一一通達。皆與正理相應。名善修瑜伽。又于息災法中。即能以此方便增益降伏。或增益法中。即能以此方便降伏息災。于降伏法中。即能以此方便息災增益。隨彼彼相應之法。皆能善分別之。名善修瑜伽。又于漫荼羅中種種本尊。三昧形色字印性
【現代漢語翻譯】 現代漢語譯本 『不謬』（沒有謬誤）被稱為『多聞』（博聞強記）。希望六根（眼、耳、鼻、舌、身、意）閉塞的人，被稱為『少聞』（聞見寡陋）。無量的智慧自然開啟顯現，這被稱為『智慧』。無明（對事物真相的迷惑）、貪嗔癡三毒被稱為『愚癡』。因為這些法畢竟是平等的，所以不應該心存高下之分，這被稱為『調柔』（調和柔順）。只有佛才能被稱為一切調柔、善於安住的阿阇梨（Acharya，導師）的法。 對於真言（mantra，咒語）的修行能夠善於獲得決定的，在建造曼荼羅（mandala，壇城）的各種方便中，內心能夠堅定，遠離各種疑惑，比如如何護身，如何結界，如何迎請，如何清凈各種供具並進行奉獻，用什麼樣的真言手印加持，乃至持誦進修，以及成就悉地（siddhi，成就）的時候，也有無量的次第法。這些都詳細地記載在下文以及供養次第中，不能一一細說。如果行事的時候，或者在他人決斷違背妨礙的時候，才又猶豫觀察，或者去翻找書本，這不能稱為善於作為的阿阇梨。 再次，阿阇梨因為對於瑜伽（yoga，相應）獲得了決定，所以無論做什麼，都與三昧（samadhi，禪定）相應。比如獻花的時候，就與花三昧相應，此時本尊（deity，本尊）明瞭地顯現在眼前。如果奉獻香、燈、涂香、閼伽水（arghya，供水）等的時候，也與香三昧乃至香水三昧相應，每一位本尊也隨著事情顯現。像這樣在每一個緣起中，都是進入法界之門，都能見到善知識（spiritual friend，善知識），旋轉運用都與真理相應，不再臨事才開始遲疑，然後才開始觀想，應當知道這樣的人堪能作為秘密阿阇梨。 精通學習瑜伽的人，是指善於修習相應法。對於三部（佛部、蓮花部、金剛部）真言的上中下成就等事情，一一通達，都與正理相應，這被稱為善於修習瑜伽。又在息災法中，就能用這個方便來增益降伏，或者在增益法中，就能用這個方便來降伏息災，在降伏法中，就能用這個方便來息災增益，隨著各種相應的法，都能善於分別，這被稱為善於修習瑜伽。又在曼荼羅中，對於各種本尊的三昧形、色、字、印、性（性質）等。
【English Translation】 English version 'Not erring' is called 'extensive learning' (多聞, Duowen). Those who hope to have their six senses (六根, liugen - eyes, ears, nose, tongue, body, and mind) blocked are called 'little learning' (少聞, Shaowen). Limitless wisdom naturally opens and manifests, this is called 'wisdom' (智慧, Zhihui). Ignorance (無明, Wuming) and the three poisons of greed, hatred, and delusion (三毒, Sandu) are called 'foolishness' (愚癡, Yuchi). Because these dharmas are ultimately equal, one should not have a mind of superiority or inferiority; this is called 'gentleness' (調柔, Tiaorou). Only the Buddha is called the Dharma of an Acharya (阿阇梨, Ajali - teacher) who is all-gentle and dwells well. One who is skilled in gaining certainty in the practice of mantra (真言, zhenyan) is firm in mind amidst the various means of constructing a mandala (漫荼羅, mantuluo - sacred diagram), free from all doubts, such as how to protect the body, how to establish boundaries, how to invite, how to purify various offerings and offer them, what mantra hand seals to use for empowerment, and even during recitation, practice, and the attainment of siddhi (悉地, xidi - accomplishment), there are also limitless sequential dharmas. These are detailed in the following text and the order of offerings, and cannot be fully explained one by one. If, when performing actions, or when others make decisions that contradict or obstruct, one hesitates to observe, or searches through books, this cannot be called a skilled Acharya. Furthermore, because the Acharya has gained certainty in yoga (瑜伽, yuqie - union), whatever they do is in accordance with samadhi (三昧, sanmei - meditative absorption). For example, when offering flowers, it is in accordance with the flower samadhi, at which time the deity (本尊, benzun) clearly appears before them. If offering incense, lamps, scented paste, arghya water (閼伽, eqie - offering water), etc., it is also in accordance with the incense samadhi, and even the scented water samadhi; each deity also appears according to the event. In each of these conditions, it is entering the gate of the Dharma realm, seeing a spiritual friend (善知識, shanzhishi), and all rotations and applications are in accordance with the principle, no longer hesitating and then beginning to contemplate when facing a situation. Know that such a person is qualified to be a secret Acharya. One who has thoroughly studied yoga refers to one who is skilled in practicing corresponding dharmas. Regarding the superior, middle, and inferior accomplishments of the mantras of the three families (三部, sanbu - Buddha family, Lotus family, Vajra family), one understands them all, and they are all in accordance with the correct principle; this is called being skilled in practicing yoga. Moreover, in the pacifying ritual, one can use this method to increase and subdue; or in the increasing ritual, one can use this method to subdue and pacify; in the subduing ritual, one can use this method to pacify and increase. According to the corresponding dharmas, one can skillfully distinguish them; this is called being skilled in practicing yoga. Furthermore, in the mandala, regarding the samadhi form, color, syllable, seal, and nature (性, xing - nature) of the various deities.
類威儀。及供養成就時運心觀察方便。皆已相應修習。此中障礙及悉地相。亦善覺知乃可傳法也。複次大悲胎藏發生三昧中。有種種法界門種種善知識。如善財童子次第詢求。或於如是法門已善修行。而於余門未能究習。若入普門世界時。則能於一念中具足相應。是名深行阿阇梨也。住勇健菩提心者。勇健是雄猛無怯弱義。所以須此心者。以真言行者未見真諦以來當有違順境界。或現種種可畏形色。或作異聲。乃至震動大地。或有大力毗那野迦現作留難。爾時安心不動。無有退屈。依於法教而凈除之。猶行者見此凈菩提心有大義利故。自然出生入死無怖畏想。彼彼魔事不能留礙也。又未見菩提心時。于瑜伽中。當有種種相見。所謂地水火風虛空。青黃赤白黑色等諸異相貌。爾時心未明瞭故不能甄辨。亦不應生退轉之意。但作是念。此事非無因緣。若我見諦時。于菩提心明瞭無礙。自當解耳。又當以十緣生句觀之。心不取捨。但當勇進行菩薩道。既證菩提心已。即知往昔某時有如是相。復于某時更有如是事相。皆為如是因緣。無不鑒其先兆識其本末也。複次行者照見心明道時。即于無盡大愿得堅固力。乃至毗盧遮那金翅鳥王。俯觀法界大海如視明鏡。奮止觀翅搏天人龍。乃是勇健菩提心也。秘密主。如是法則阿阇梨。諸
【現代漢語翻譯】 現代漢語譯本： 儀軌和威儀，以及供養成就時運用心識觀察方便，都已經相應地修習。對於其中的障礙和悉地（Siddhi，成就）之相，也能夠清楚地覺知，這樣才可以傳授佛法。此外，在大悲胎藏發生三昧（Mahakaruna-garbhadhatu-utpatti-samadhi）中，有種種法界門和種種善知識。如同善財童子（Sudhana）次第詢求一般。或者對於某些法門已經很好地修行，但是對於其他的法門未能深入研究。如果進入普門世界時，就能在一念之中具足相應。這被稱為深行阿阇梨（Acarya，導師）。 安住于勇健菩提心的人，『勇健』是雄猛而沒有怯弱的意思。之所以需要這種心，是因為真言行者在未見到真諦（Tathata，真如）之前，會有違逆和順應的境界。或者顯現種種可怕的形色，或者發出奇異的聲音，乃至震動大地。或者有大力毗那野迦（Vinayaka，障礙神）顯現出來製造障礙。這時要安心不動，沒有退縮，依靠佛法的教導來凈化這些障礙。修行者見到這種清凈的菩提心有巨大的利益，所以自然地生出入死都沒有怖畏的想法，那些魔事不能阻礙他。 又在未見到菩提心時，在瑜伽（Yoga，相應）中，會有種種相的顯現，例如地、水、火、風、虛空，青、黃、赤、白、黑色等各種不同的相貌。這時因為心識沒有明瞭，所以不能分辨，也不應該產生退轉的想法。只要這樣想：這件事不是沒有原因的。如果我見到真諦時，對於菩提心明瞭無礙，自然會明白。又應當用十緣生句來觀察，心不取捨，只要勇猛地行菩薩道。既然證得了菩提心，就知道往昔某時有這樣的相，又在某時有這樣的事相，都是因為這樣的因緣，沒有不能預先察覺其先兆，認識其本末的。 此外，修行者照見心明道時，就在無盡的大愿中得到堅固的力量，乃至毗盧遮那金翅鳥王（Vairocana-garuda-araja），俯視法界大海如同觀看明鏡一般，奮起止觀的翅膀搏擊天人龍，這就是勇健菩提心。秘密主（Guhyapati），這樣的法則阿阇梨，是...
【English Translation】 English version: The rituals and dignified deportment, as well as the expedient means of observing with the mind when offerings are accomplished, have all been practiced accordingly. One should also be well aware of the obstacles and signs of Siddhi (accomplishment) within them before transmitting the Dharma. Furthermore, within the Mahakaruna-garbhadhatu-utpatti-samadhi (Samadhi of the Womb Realm of Great Compassion), there are various Dharma-gates and various Kalyanamitras (spiritual friends). Just as Sudhana (Good Wealth Boy) sequentially seeks guidance. Or, one may have practiced some Dharma-gates well, but not yet thoroughly studied others. If one enters the world of Universal Gate, then one can be fully corresponding in a single thought. This is called a deeply practicing Acarya (teacher). One who dwells in the courageous Bodhicitta (mind of enlightenment), 'courageous' means valiant without weakness. The reason this mind is needed is that before a Mantra practitioner sees Tathata (suchness), there will be adverse and favorable circumstances. Or various frightening shapes and colors may appear, or strange sounds may be made, even shaking the earth. Or a powerful Vinayaka (obstacle-creating deity) may appear to create obstacles. At this time, one should remain calm and unmoving, without retreating, and purify these obstacles by relying on the teachings of the Dharma. Because the practitioner sees that this pure Bodhicitta has great benefits, he naturally has no fear of birth and death, and those demonic events cannot hinder him. Also, before seeing Bodhicitta, in Yoga (union), there will be various appearances, such as earth, water, fire, wind, space, blue, yellow, red, white, black, and other different appearances. At this time, because the mind is not clear, one cannot distinguish them, and one should not have the intention of retreating. Just think: this matter is not without cause. If I see Tathata, and am clear and unhindered about Bodhicitta, I will naturally understand. One should also observe with the ten causes and conditions, the mind does not accept or reject, but should bravely walk the Bodhisattva path. Once Bodhicitta has been attained, one will know that in the past at a certain time there was such an appearance, and at another time there was such an event, all because of such causes and conditions, and there is nothing that cannot be foreseen and understood from beginning to end. Furthermore, when the practitioner illuminates and sees the mind clearly on the path, he obtains steadfast power in the endless great vows, even to the point where Vairocana-garuda-araja (Vairocana, the King of the Golden Winged Bird), looks down upon the ocean of the Dharma Realm as if looking into a clear mirror, and flaps the wings of Samatha-vipassana (calm abiding and insight) to strike the Devas (gods), humans, and Nagas (dragons). This is the courageous Bodhicitta. Guhyapati (Lord of Secrets), such a Dharma Acarya is...
佛菩薩之所稱歎者。以眾德兼備故。即能流通密教不斷佛種。是名佛之真子。從真言行生。常為眾聖之所稱歎也。若弟子修瑜伽行。則能見此上人天龍八部恭敬供養。或見十方諸佛稱其名號勸發大眾。如釋迦牟尼。說菩薩薩陀波侖求法因緣也。
經云。複次秘密主。彼阿阇梨若見眾生。堪為法器遠離諸垢。有大信解勤勇深信常念利他者。即是阿阇梨支分中。明攝受弟子儀式也。此中眾生有二種。或已發菩提心。往詣善知識所求請真言行法。或未發菩提心。而師自鑑別之。知彼堪為法器能持是法。或於瑜伽中見彼根緣。或諸佛菩薩之所囑累。令為灌頂而教授之。或親見眾聖為其作灌頂法。然後付囑令其教授。有如是相乃可傳法也。如貧里穢食。不可置於寶器。輪王妙藥。不可使薄福之人輒爾服之。以不消故。或能斷命故。須涵蓋相稱則授受皆得其宜。又如弊衣垢膩滋甚。則不可頓加染色。先當教令浣灌。然後可以施彩繪之功。眾生亦爾。若先習垢染。則不染法界之色。故須遠離諸垢也。有大信解者。此信解。梵音阿毗目底。謂明見是理心無疑慮。如鑿井已漸至泥。雖未見水必知在近。故名信解也。下云深信者。此信。梵音舍攞馱。是依事依人之信。如聞長者之言。或出常情之表。但以是人未嘗欺誑故。即便諦受依
【現代漢語翻譯】 現代漢語譯本：佛和菩薩之所以稱讚，是因為具備各種美德。這樣就能流通密教，使佛種不斷。這就是佛的真子，從真言修行中產生，常被眾聖所稱讚。如果弟子修習瑜伽行，就能看見這位上人受到天龍八部的恭敬供養，或者看見十方諸佛稱讚他的名號，勸勉大眾，就像釋迦牟尼（Śākyamuni，佛教創始人）講述菩薩薩陀波侖（Sadāprarudita，常啼菩薩）求法的因緣一樣。
經中說：『再者，秘密主（Guhyapati，金剛手菩薩的別名），阿阇梨（Ācārya，導師）如果看到眾生堪為法器，遠離各種垢染，有大的信解，勤奮勇猛，深信不疑，常常想著利益他人，這就是阿阇梨的職責之一，是攝受弟子的儀式。』這裡說的眾生有兩種，一種是已經發了菩提心（bodhicitta，覺悟之心），前往善知識（kalyāṇa-mitra，良師益友）那裡請求真言行法；另一種是還沒有發菩提心，但是阿阇梨自己鑑別，知道他堪為法器，能夠持有這個法。或者在瑜伽中看到他的根器和因緣，或者諸佛菩薩囑託，讓他為他灌頂並教授他。或者親自看見眾聖為他作灌頂法，然後囑咐他去教授。有這樣的情況才可以傳法。就像貧窮人家不乾淨的食物，不能放在寶貴的器皿里；轉輪王的妙藥，不能讓沒有福報的人隨便服用，因為不能消化，或者可能斷送性命。必須涵蓋相稱，才能使授予和接受都合適。又像破舊的衣服，污垢油膩很嚴重，就不能一下子染色，應該先教他洗乾淨，然後才可以施加彩繪的功夫。眾生也是這樣，如果先習慣了污垢，就不能染上法界（dharma-dhātu，諸法實相）的顏色，所以必須遠離各種垢染。有大的信解，這個信解，梵語是阿毗目底（Adhimukti），意思是明白地見到這個道理，心中沒有疑慮。就像鑿井已經漸漸接近泥土，雖然沒有見到水，也必定知道就在附近，所以叫做信解。下面說的深信，這個信，梵語是舍攞馱（Śraddhā），是依事依人的相信。就像聽到長者的話，或者超出常情的事情，但是因為這個人沒有欺騙過，就相信並依從。
【English Translation】 English version: What Buddhas and Bodhisattvas praise is because of the combination of all virtues. Thus, it can circulate the esoteric teachings and keep the Buddha-seed unbroken. This is called the true son of the Buddha, born from the practice of mantra, and is always praised by all the saints. If a disciple practices Yoga, he will see this superior person being respectfully offered by the Devas, Nāgas, and the Eight Classes of beings, or see the Buddhas of the ten directions praising his name and encouraging the masses, just like Śākyamuni (the founder of Buddhism) spoke of the karmic connection of the Bodhisattva Sadāprarudita (the Ever-Weeping Bodhisattva) seeking the Dharma.
The Sutra says: 'Furthermore, Guhyapati (another name for Vajrapani), if the Ācārya (teacher) sees a sentient being who is worthy of being a vessel of the Dharma, is free from all defilements, has great faith and understanding, is diligent and courageous, has deep faith, and always thinks of benefiting others, then this is one of the duties of the Ācārya, which is the ritual of accepting disciples.' There are two kinds of sentient beings mentioned here. One is those who have already generated Bodhicitta (the mind of enlightenment) and go to a Kalyāṇa-mitra (spiritual friend) to request the practice of mantra; the other is those who have not yet generated Bodhicitta, but the Ācārya himself discerns that they are worthy of being a vessel of the Dharma and can uphold this Dharma. Or he sees their roots and conditions in Yoga, or the Buddhas and Bodhisattvas entrust him to initiate and teach them. Or he personally sees the saints performing the initiation ritual for them, and then entrusts them to teach. Only in such cases can the Dharma be transmitted. It is like unclean food in a poor family that cannot be placed in a precious vessel; the wonderful medicine of a Chakravartin (wheel-turning king) cannot be taken casually by those without merit, because it cannot be digested, or it may lead to death. The container and the lid must match so that both the giving and receiving are appropriate. It is also like old clothes that are heavily soiled and greasy, which cannot be dyed all at once. One should first teach them to wash it clean, and then apply the skill of painting. Sentient beings are also like this. If they are accustomed to defilements, they cannot be dyed with the color of the Dharma-dhātu (the realm of Dharma), so they must be free from all defilements. Having great faith and understanding, this faith and understanding, in Sanskrit, is Adhimukti, which means clearly seeing this principle and having no doubts in the mind. It is like digging a well that has gradually reached the mud, although one has not seen water, one must know that it is nearby, so it is called faith and understanding. The deep faith mentioned below, this faith, in Sanskrit, is Śraddhā, which is faith based on events and people. It is like hearing the words of an elder, or things that are beyond the ordinary, but because this person has never deceived, one believes and follows.
行。亦名為信。與上文信諸佛菩薩義同。梵語本是兩名。唐音無以甄別故。同名言信耳。若人聞說如上不思議法界。以宿殖善本。神情明利故。即能忍受其言。知眾生心中決有此理。名為信解。又先世已曾親近善知識故。於三寶緣深。雖不可比量籌度處。即能懸信。故曰深信。勤勇是精進別名。釋論云。譬如穿井以見濕泥轉加精勤必望得水。又如鉆火已得見煙。倍復力勵必望得火。故次信解而明勤勇也。所以然者。今此自然智慧。要因瑜伽。而此瑜伽。必須大精進力。故釋論云。禪定智慧。不可以福愿求。亦非粗觀能得。要須身心精勤急著不懈爾乃成辨。如佛所說。血肉脂髓皆使竭盡。但令皮骨筋在不捨精進。如是乃得定慧。得是二事則眾事皆辨。故須具精進性者。方可傳授也。複次精進是一切善法之根本。能發動先世福德。如雨潤種能令必生。若無勤勇之心。則雖有宿殖之業。無由發起。乃至今世利樂尚不可得。何況菩提道邪。是故由發行因緣便得深信。以深心故。即能志求勝法荷負眾生。須養以大悲胎藏令得增廣。故云有常念利他之性者。方可傳授也。複次阿阇梨。于瑜伽中。見聞諸佛菩薩稱其具如斯德。或見在眾聖前。至誠勤懇希求道要。經歷多時初不懈退。乃行利他之事救攝眾生。本尊哀愍遣令教授。諸如是
【現代漢語翻譯】 現代漢語譯本：行，也叫做信，和上文所說的信諸佛菩薩的意義相同。梵語原本是兩個不同的詞，但唐朝的語音無法區分，所以都用『信』來表達。如果有人聽聞了上述不可思議的法界，因為過去種下的善根深厚，精神聰敏，就能接受這些話，並且知道眾生的心中一定有這樣的道理，這就叫做信解。又因為前世曾經親近善知識，所以和三寶的緣分很深，即使是不可思議、無法衡量的地方，也能深信不疑，所以叫做深信。勤勇是精進的另一種說法。《釋論》中說，譬如挖井，見到濕泥就更加努力，一定希望能挖到水；又如鉆木取火，已經見到煙，就更加用力，一定希望能得到火。所以信解之後要說明勤勇。之所以這樣，是因為這種自然智慧，需要通過瑜伽才能獲得，而瑜伽必須要有大精進力。《釋論》中說，禪定和智慧，不能靠祈求福報得到，也不是粗略的觀察就能得到，必須要身心精勤，急切努力，不懈怠才能成就。如佛所說，即使血肉脂髓都耗盡，只要皮骨筋還在，也不要捨棄精進。這樣才能得到定慧，得到定慧，那麼所有的事情都能辦成。所以必須具備精進的品性，才可以傳授。再次，精進是一切善法的根本，能夠發動前世的福德，就像雨水滋潤種子，能讓它必定生長。如果沒有勤奮勇敢的心，那麼即使有過去種下的善業，也沒有辦法發起，甚至今生的利益和快樂都無法得到，更何況是菩提道呢？所以，因為發起這種因緣，便能得到深信。因為有深切的信心，就能立志追求殊勝的佛法，承擔救度眾生的責任，需要用大悲胎藏來滋養，使之增長廣大。所以說，具有常常想著利益他人的品性的人，才可以傳授。再次，阿阇梨在瑜伽中，見到諸佛菩薩稱讚某人具備這樣的品德，或者見到某人在眾聖面前，至誠懇切地希求修道的要領，經歷很長時間都不懈怠退縮，並且行利他之事，救護眾生，本尊哀憐他，派遣他去教授，像這些情況。
【English Translation】 English version: 'Practice' is also called 'Faith,' and its meaning is the same as 'Faith in all Buddhas and Bodhisattvas' mentioned above. In Sanskrit, they are originally two different terms, but the Tang pronunciation could not distinguish them, so they are both referred to as 'Faith.' If someone hears about the aforementioned inconceivable Dharmadhatu (法界) [Dharma Realm], because of the deep roots of goodness planted in the past and their sharp and clear mind, they can accept these words and know that there must be such a principle in the minds of sentient beings. This is called 'Faithful Understanding' (信解). Furthermore, because they have been close to good teachers (善知識) [virtuous friends/spiritual mentors] in previous lives, their affinity with the Three Jewels (三寶) [Buddha, Dharma, Sangha] is very deep. Even in places that are inconceivable and immeasurable, they can have profound faith, so it is called 'Deep Faith' (深信). 'Diligence and Courage' (勤勇) is another name for 'Vigor' (精進) [effort/perseverance]. The Shastra (釋論) [treatise/commentary] says, 'For example, when digging a well, seeing wet mud increases diligence, with the hope of obtaining water. Also, like drilling for fire, having seen smoke, redoubling effort is sure to produce fire.' Therefore, after 'Faithful Understanding,' 'Diligence and Courage' is explained. The reason for this is that this natural wisdom must be obtained through Yoga (瑜伽) [spiritual practices], and this Yoga requires great vigor. Therefore, the Shastra says, 'Samadhi (禪定) [meditative absorption] and wisdom cannot be obtained by praying for blessings, nor can they be obtained by superficial observation. It requires diligent and urgent effort of body and mind without懈怠 [laziness/sloth] to achieve it.' As the Buddha said, 'Even if blood, flesh, fat, and marrow are exhausted, as long as skin, bones, and tendons remain, do not abandon vigor.' Only in this way can one obtain Samadhi and wisdom. Having obtained these two, all things can be accomplished. Therefore, it is necessary to have the quality of vigor in order to be taught. Furthermore, vigor is the root of all good Dharmas (善法) [wholesome qualities], and it can activate the merits of past lives, just as rain nourishes seeds, enabling them to grow. If there is no diligent and courageous mind, then even if there are past deeds, there is no way to initiate them. Even the benefits and happiness of this life cannot be obtained, let alone the path to Bodhi (菩提) [enlightenment]. Therefore, by initiating this cause and condition, one can obtain deep faith. Because of deep faith, one can aspire to seek the supreme Dharma, and take on the responsibility of saving sentient beings. It needs to be nourished with the womb of great compassion (大悲胎藏) [great compassion], so that it can grow and expand. Therefore, it is said that only those who have the nature of constantly thinking of benefiting others can be taught. Furthermore, the Acharya (阿阇梨) [spiritual teacher] in Yoga, seeing Buddhas and Bodhisattvas praising someone for possessing such virtues, or seeing someone in front of the assembly of sages, sincerely and earnestly seeking the essentials of the path, not懈怠 [slacking/being remiss] or retreating for a long time, and performing acts of benefiting others, saving sentient beings, the principal deity (本尊) [Yidam/tutelary deity] pities them and sends them to teach, such as these situations.
例可以意知。又深行阿阇梨六根凈故。見彼無量劫來障道成道因緣。無有錯謬。又于普門漫荼羅根緣相攝之處。亦悉知之。乃名善觀弟子也。
經云。若弟子具如是相貌者。阿阇梨應自往勸發如是告言者。此有二義。一則除弟子疑心故。但恐無智疑悔則為永失。是以不妄與人。必是可傳。自當求而授與不俟來請也。二為除阿阇梨吝心故。乃至無間火聚中。有可流通亦當往赴。況遇良緣求而不惠耶。次有五偈。明其勸發方便。初偈云。佛子此大乘。真言行道法。我今正開演。為彼大乘器者。意言。汝佛子當知。今此大乘真言行所乘之道法則儀軌。以汝是大乘器量故。堪能信受。我今當正說之也。次偈。過去等正覺及與未來世。現在諸世尊。住饒益眾生。如是諸賢者。解真言妙法。勤勇獲種智。坐無相菩提者。即是開十方三世諸佛一切方便門。唯以一道成佛更無餘道也。以佛佛同道故。今還引諸佛證明。是事如法花中廣說。又言住饒益者。謂多所饒益安樂眾生。即是如來住處也。諸賢者即是如來。由普賢願行悉以圓極故以為稱。皆由解此真言妙法得大勤勇。成一切智。就偈頌省文故。云種智也。坐于諸法寂滅。即是菩提。非已成今成當成。無法可觀不從他得。當有何相耶。此菩提。不可說以示人。故次偈更以外跡明
【現代漢語翻譯】 現代漢語譯本：道理可以由此意會得知。而且由於深行阿阇梨（Acharya，導師）六根清凈的緣故，能夠見到彼等無量劫以來障礙成道和成就道業的因緣，沒有絲毫錯謬。並且對於普門曼荼羅（Mandala，壇城）中根、緣相互攝受之處，也完全知曉。這樣才能稱得上是善於觀察弟子的阿阇梨。
經中說：『如果弟子具備這樣的相貌，阿阇梨（Acharya，導師）應當親自前去勸導，並這樣告訴他。』這裡有兩層含義。一是消除弟子的疑心。只怕愚昧無知的弟子產生懷疑和後悔，那就永遠失去了機會。因此，不輕易傳授給他人，一定是可傳之人，阿阇梨（Acharya，導師）應當主動去尋求並傳授給他，不必等待他來請求。二是消除阿阇梨（Acharya，導師）的吝嗇之心。即使在無間地獄的火聚之中，如果有可以流通的佛法，也應當前往求取。更何況遇到良緣，卻吝嗇而不施予呢？接下來有五首偈頌，說明勸導弟子的方便法門。第一首偈頌說：『佛子，此大乘，真言行道法，我今正開演，為彼大乘器者。』意思是說：你這位佛子應當知道，現在這大乘真言行所依循的道、法則和儀軌，因為你具有大乘的器量，堪能信受，所以我現在將要為你正確地宣說。下一首偈頌：『過去等正覺及與未來世，現在諸世尊，住饒益眾生，如是諸賢者，解真言妙法，勤勇獲種智，坐無相菩提者。』這便是開啟十方三世諸佛的一切方便之門，唯有一道可以成佛，更沒有其他道路。因為佛佛道同，所以現在還引用諸佛來證明。這件事在《法華經》中廣為宣說。又說『住饒益者』，是指多多饒益安樂眾生，這就是如來所住之處。諸賢者就是如來，因為普賢菩薩的願行全部圓滿究竟，所以以此來稱呼。都是由於理解這真言妙法，得到大精進勇猛，成就一切智慧。因為偈頌文字簡略，所以說『種智』。安坐于諸法寂滅之處，這就是菩提（Bodhi，覺悟）。不是已經成就、現在成就、將來成就，沒有法可以觀察，不從他處獲得。應當有什麼相狀呢？這菩提（Bodhi，覺悟），不可用言語來向人展示，所以下一首偈頌更從外在的跡象來闡明。
【English Translation】 English version: The principle can be understood by this meaning. Moreover, because the deeply practicing Acharya (導師, teacher) has purified the six senses, he can see the causes and conditions of obstructing the path to enlightenment and achieving the path for countless kalpas (劫, eons) without any mistakes. Furthermore, he also knows all the places where the roots and conditions interact in the Universal Gate Mandala (壇城, sacred geometric configuration). Only then can he be called a good observer of disciples.
The sutra says: 'If a disciple has such characteristics, the Acharya (導師, teacher) should personally go to encourage him and say this.' There are two meanings here. First, to dispel the disciple's doubts. It is feared that ignorant disciples will have doubts and regrets, then they will lose the opportunity forever. Therefore, it is not easily transmitted to others. It must be someone who can be taught. The Acharya (導師, teacher) should take the initiative to seek and teach him, without waiting for him to ask. Second, to eliminate the Acharya's (導師, teacher) stinginess. Even in the fire of Avici Hell (無間地獄, the hell of incessant suffering), if there is Dharma (佛法, Buddhist teachings) that can be circulated, he should go and seek it. How much more so when encountering a good opportunity, but being stingy and not giving it? Next, there are five verses explaining the expedient methods of encouraging disciples. The first verse says: 'Buddha-son, this Great Vehicle, the Dharma of Mantra practice, I am now expounding, for those who are vessels of the Great Vehicle.' It means: You, Buddha-son, should know that now this path, rules, and rituals followed by the Great Vehicle Mantra practice, because you have the capacity of the Great Vehicle, you are able to believe and accept it, so I will now correctly explain it to you. The next verse: 'The past Samyak-sambuddhas (等正覺, perfectly enlightened Buddhas) and the future world, the present World-Honored Ones, dwell in benefiting sentient beings, such virtuous ones, understand the wonderful Dharma of Mantra, diligently attain the seed-wisdom, sit on the formless Bodhi (覺悟, enlightenment).' This is the opening of all expedient doors of the Buddhas of the ten directions and three times, there is only one path to become a Buddha, and there is no other path. Because Buddhas share the same path, now also cite the Buddhas to prove it. This matter is widely explained in the Lotus Sutra. Also, 'dwell in benefiting' means to greatly benefit and bring peace to sentient beings, this is where the Tathagata (如來, thus-gone-one) dwells. The virtuous ones are the Tathagatas, because the vows and practices of Samantabhadra (普賢菩薩, Universal Worthy Bodhisattva) are all perfectly fulfilled, so they are called this. All are due to understanding this wonderful Dharma of Mantra, obtaining great diligence and courage, and achieving all wisdom. Because the verses are concise, it is said 'seed-wisdom'. Sitting in the silence of all dharmas, this is Bodhi (覺悟, enlightenment). It is not already achieved, now achieved, or will be achieved, there is no Dharma to observe, and it is not obtained from others. What should be its appearance? This Bodhi (覺悟, enlightenment) cannot be shown to people with words, so the next verse further clarifies it from external signs.
之。偈云。真言勢無比。能摧彼大力。極忿怒魔軍。釋師子救世者。意言。雖無定相而具一切威力。能伏諸魔制諸外道。開甘露門轉大法輪。一切人天見如是跡。故號為釋迦師子救世間者。如見煙知火。故當信受也。次偈云。是故汝佛子。應以如是慧。方便作成就。當獲薩婆若者。是勸發行人令求彼果。汝今幸自有心何不證之。但當以此妙慧而作成就。不久自當成一切智也。上文。金剛手直問毗盧遮那。云何得一切智智。佛亦直答。如實知自心。是名一切智智。今此中教授義亦同。然直舉無相菩提。便即勸令修證。更無行位差別可以錯于其間。雖前品廣明諸相。作種種名字莊嚴。至論心處意皆如是也。經偈云。行者悲念心。發起令增廣。彼堅住受教。當爲擇平地者。言阿阇梨已得弟子。次明治地支分也。此中行者字。梵本云真言者。以偈中不可六字故。取意刪之。下文頗有此例。不復煩說。謂真言者數數。以如是善法發起其心。即令彼意樂漸得增廣。知彼堅住受教不復移轉。方為作漫荼羅。或於瑜伽中見彼根緣已固。然後擇地也。金剛頂大本。及蘇悉地等經。廣說地相。然其大意者。今此世界。自不如余凈域怛然平正。但隨下文所說諸勝處中。擇取平正端嚴可造圓壇之處。輒便動作施為無所妨礙。便可充事也。複次今
造諸壇何處皆得。如毗盧遮那遍一切處平正心地。方作大悲漫荼羅。但隨所說勝處中。有少分平正可凈治處。便於此中開出萬德漫荼羅。淺深重數準前廣釋也。偈云。山林多花果。悅意諸清泉。諸佛所稱歎。作圓壇事業者。諸勝處中。最以山林為上。雖重嚴眾峰端嚴幽寂。若無花果流泉人所不樂。則眾緣多闕亦不堪任。故須有種種名花甘實。兼有清凈泉池情所愛悅之處。則是佛所稱歎。可作漫荼羅事業也。或行者於三昧中見如是勝處。若聞聖尊之所稱說。令于彼處作之。下文例爾也。複次山者梵云娜伽。是不動義。謂阿阇梨瑜伽中觀此行人。住於四性法中。所行善事堅心不動。謂敬事師長孝養父母等。隨有八心花果開萠。可出生凈法處。便可建立漫荼羅也。複次凈菩提心。安住諦理堅固不動。八方大風不能震搖。大悲方便花果處處彌布。常流凈法利樂眾生。最是佛所稱歎。好作漫荼羅處也。次偈云。或在河流處。鵝雁等莊嚴。彼應作慧解。悲生漫荼羅者。若不得名山。即泉水為其次。謂諸河流常無斷絕之處。妙音好鳥翔集游詠。端嚴清潔遠離囂煩。即可作壇也。雁非正翻。梵本云娑羅娑鳥。狀如鴛鴦而大。此聲甚清雅。此方所無。故會意言耳。雖世諦漫荼羅。亦須慧解。持真言人乃能建立。故云應以慧解作悲生漫荼羅
【現代漢語翻譯】 現代漢語譯本： 何處可以建造壇場？就像毗盧遮那佛（Vairocana，意為光明遍照）遍在於一切處，以平等正直的心地，才能作大悲曼荼羅（Mandala，意為壇場）。但應在所說的殊勝之處中，選擇有少許平坦正直、可以清凈整治的地方，便可以在此開出具足萬德的曼荼羅。深淺重數等細節，參照前面廣釋的內容。偈語說：『山林多花果，悅意諸清泉，諸佛所稱歎，作圓壇事業者。』在各種殊勝之處中，最好的是山林。即使重巒疊嶂，峰巒秀麗幽靜，如果沒有花果流泉，不能使人感到愉悅，那麼各種因緣多有欠缺，也不堪勝任。所以必須要有各種名花甘美的果實，兼有清凈的泉池，是情意所喜愛悅的地方，才是佛所稱歎，可以作曼荼羅事業的地方。或者修行人在三昧（Samadhi，意為禪定）中見到這樣的殊勝之處，或者聽聞聖尊的稱說，令他在那個地方建造壇場，下文的例子也是如此。再次，山，梵語叫娜伽（Naga），是不動的意思。指阿阇梨（Acharya，意為導師）在瑜伽（Yoga，意為相應）中觀察此修行人，安住於四性法中，所行的善事心堅不動，即敬事師長、孝養父母等。隨處有八心花果開放萌芽，可以出生清凈法的地方，便可以建立曼荼羅。再次，清凈的菩提心（Bodhi-citta，意為覺悟之心），安住在真諦的道理中，堅固不動，八方的大風也不能震動搖撼，大悲方便的花果處處彌布，常流出清凈的佛法利益安樂眾生，這是佛所稱歎，最適合建造曼荼羅的地方。接下來的偈語說：『或在河流處，鵝雁等莊嚴，彼應作慧解，悲生漫荼羅者。』如果得不到名山，就以泉水河流作為其次的選擇。指那些河流常流不斷的地方，有美妙的聲音，美好的鳥兒飛翔聚集，端莊清潔，遠離喧囂煩惱，就可以作為壇場。雁不是正確的翻譯，梵本上說的是娑羅娑鳥（Sarasa bird），形狀像鴛鴦而大，這種鳥的聲音非常清雅，這個地方沒有，所以用會意來翻譯。即使是世俗諦的曼荼羅，也需要智慧的理解，持真言的人才能建立，所以說應該用智慧的理解來作悲生曼荼羅。 English version: Where can altars be constructed? Just like Vairocana (meaning 'illuminating everywhere') pervades all places, only with an equal and upright mind can one create a Great Compassion Mandala (meaning 'sacred circle'). However, among the auspicious places mentioned, one should choose a spot that is somewhat flat and upright, and can be purified and prepared. In such a place, one can establish a Mandala complete with myriad virtues. The details of depth and layers should be referred to the previously elaborated content. A verse says: 'Mountains and forests abound with flowers and fruits, delightful clear springs, praised by all Buddhas, are suitable for those undertaking the work of a circular altar.' Among all auspicious places, mountains and forests are the best. Even if there are layers of peaks, with beautiful and serene peaks, if there are no flowers, fruits, or flowing springs to bring joy, then various conditions will be lacking and it will not be suitable. Therefore, there must be various famous flowers and sweet fruits, along with clear springs and pools, places that are loved and cherished, which are praised by the Buddhas and suitable for creating Mandala projects. Alternatively, if a practitioner sees such an auspicious place in Samadhi (meaning 'meditative absorption'), or hears the praise of the Holy Ones, they should construct the altar there, and the following examples are similar. Furthermore, the term 'mountain,' in Sanskrit, is Naga, which means 'immovable.' It refers to the Acharya (meaning 'teacher') observing this practitioner in Yoga (meaning 'union'), abiding in the Dharma of the four natures, with unwavering determination in their virtuous deeds, such as respecting teachers and elders, and being filial to parents. Wherever there are eight heart-flowers and fruits blooming and sprouting, places where pure Dharma can arise, a Mandala can be established. Furthermore, a pure Bodhi-citta (meaning 'mind of enlightenment'), abiding in the truth of reality, is firm and immovable, unshaken by the great winds from all directions. The flowers and fruits of great compassion and skillful means spread everywhere, constantly flowing with pure Dharma to benefit and bring joy to sentient beings. This is praised by the Buddhas and is the most suitable place to construct a Mandala. The following verse says: 'Or in places with rivers, adorned with geese and swans, there one should create with wisdom, a Mandala born of compassion.' If one cannot find a famous mountain, then springs and rivers are the next best choice. These refer to places where rivers flow continuously, with beautiful sounds, where beautiful birds fly and gather, dignified and clean, far from noise and煩惱, which can be used as an altar. 'Goose' is not the correct translation; the Sanskrit text refers to the Sarasa bird, which resembles a swan but is larger. The sound of this bird is very clear and elegant, and it is not found in this land, so it is translated using associative meaning. Even a Mandala of conventional truth requires wisdom and understanding, and only a person who holds true mantras can establish it. Therefore, it is said that one should use wisdom to create a Mandala born of compassion.
【English Translation】 Where can one construct altars? Just as Vairochana (meaning 'the Illuminator') pervades all places, one can only create a Great Compassion Mandala (meaning 'sacred circle') with an equal and upright mind. However, in the auspicious places mentioned, one should choose a place that is somewhat flat and upright and can be purified and prepared. In such a place, one can create a Mandala complete with myriad virtues. The details of depth and layers should be referred to the previously elaborated content. A verse says: 'Mountains and forests abound with flowers and fruits, delightful clear springs, praised by all Buddhas, are suitable for those undertaking the work of a circular altar.' Among all auspicious places, mountains and forests are the best. Even if there are layers of peaks, with beautiful and serene peaks, if there are no flowers, fruits, or flowing springs to bring joy, then various conditions will be lacking and it will not be suitable. Therefore, there must be various famous flowers and sweet fruits, along with clear springs and pools, places that are loved and cherished, which are praised by the Buddhas and suitable for creating Mandala projects. Alternatively, if a practitioner sees such an auspicious place in Samadhi (meaning 'meditative absorption'), or hears the praise of the Holy Ones, they should construct the altar there, and the following examples are similar. Furthermore, the term 'mountain,' in Sanskrit, is Naga, which means 'immovable.' It refers to the Acharya (meaning 'teacher') observing this practitioner in Yoga (meaning 'union'), abiding in the Dharma of the four natures, with unwavering determination in their virtuous deeds, such as respecting teachers and elders, and being filial to parents. Wherever there are eight heart-flowers and fruits blooming and sprouting, places where pure Dharma can arise, a Mandala can be established. Furthermore, a pure Bodhi-citta (meaning 'mind of enlightenment'), abiding in the truth of reality, is firm and immovable, unshaken by the great winds from all directions. The flowers and fruits of great compassion and skillful means spread everywhere, constantly flowing with pure Dharma to benefit and bring joy to sentient beings. This is praised by the Buddhas and is the most suitable place to construct a Mandala. The following verse says: 'Or in places with rivers, adorned with geese and swans, there one should create with wisdom, a Mandala born of compassion.' If one cannot find a famous mountain, then springs and rivers are the next best choice. These refer to places where rivers flow continuously, with beautiful sounds, where beautiful birds fly and gather, dignified and clean, far from noise and煩惱, which can be used as an altar. 'Goose' is not the correct translation; the Sanskrit text refers to the Sarasa bird, which resembles a swan but is larger. The sound of this bird is very clear and elegant, and it is not found in this land, so it is translated using associative meaning. Even a Mandala of conventional truth requires wisdom and understanding, and only a person who holds true mantras can establish it. Therefore, it is said that one should use wisdom to create a Mandala born of compassion.
。複次水是流不住義。其心不滯常能勝進。名之為水。福河不斷。名之為水。以先能安心諦理人自不可多得。但使從本凈流出已。正趣是中者。即可運無礙慧。為建立悲生漫荼羅也。妙音眾鳥莊嚴。是能宣揚善法之義。亦是常念利他故眾生所歸。鹹得歡樂。嘆其恩德有大名稱也。偈云。正覺緣導師。聖者聲聞眾。曾游此地分。佛常所稱譽者。若山泉福地眾聖所曾游履。自屬上條。今此中意言。雖非如上勝處。而是諸佛緣覺及聲聞弟子等。得道涅槃之處。或久住其中。又其次也。如西方。八塔及三乘聖眾遺蹟甚多。皆是大威德諸天常所護持瞻禮。猶如般若經所在之處。諸小鬼輩不敢停留。故法驗易成也。佛所稱譽。謂如仙人住山。世尊記說于中易可得道之類是也。複次若人已發菩提心。即是諸佛生地。亦是得道轉法輪般涅槃處。亦是久住其中。以四威儀廣利眾生之處。雖未聞秘藏。但得三乘共行處。亦名吉祥。謂觀察性空無相無作。無有我人眾生壽者。此是二乘成道入涅槃處。亦是種種本生經。菩薩棄捨身命學波羅蜜處。皆可就中作漫荼羅。複次自謂已得涅槃生滅度想。是聲聞辟支佛所。游地分。若不得一向求菩提人。即應平治此中畫作悲生漫荼羅。偈云。及余諸方所。僧坊阿練若者。除聖蹟之外。但隨方國土諸梵行者
【現代漢語翻譯】 現代漢語譯本：此外，水的意義在於流動不滯，象徵著心不執著，常能精進。連綿不斷的福德之河，也稱為水。因為能夠首先使人安心於真理的人非常難得，只要是從根本清凈之處流出，真正趨向於此，就可以運用無礙的智慧，建立悲生漫荼羅（Karuna-utpāda-mandala）。美妙的聲音和眾鳥的鳴叫，象徵著能夠宣揚善法，也象徵著常念利益他人，所以是眾生所歸向的地方，都能獲得歡樂，讚歎其恩德，具有偉大的名聲。偈語說：『正覺的因緣導師（Hetu-ācārya），聖者聲聞眾（Śrāvaka-ārya-saṃgha），曾經遊歷此地，佛陀常常稱讚的地方。』如果山泉福地是眾多聖者曾經遊歷的地方，自然屬於上述情況。現在這裡的意思是說，即使不是像上面所說的殊勝之處，而是諸佛（Buddha）、緣覺（Pratyekabuddha）以及聲聞弟子等，得道涅槃的地方，或者長久居住的地方，也是可以的。又其次，就像西方，八塔（Aṣṭa-stūpa）以及三乘聖眾的遺蹟非常多，都是具有大威德的諸天常常護持瞻仰的地方，就像《般若經》（Prajñāpāramitā Sūtra）所在之處，各種小鬼都不敢停留，所以法驗容易成就。佛陀所稱讚的，比如仙人住在山中，世尊記說在此處容易得道之類。此外，如果有人已經發菩提心，就是諸佛出生的地方，也是得道、轉法輪（Dharmacakra-pravartana）、般涅槃（Parinirvana）的地方，也是長久居住其中，以四威儀（四大威儀：行、住、坐、臥）廣泛利益眾生的地方。即使沒有聽聞秘藏，但得到三乘共行之處，也稱為吉祥。也就是觀察性空（Śūnyatā）、無相（Animitta）、無作（Apraṇihita），沒有我（Ātman）、人（Pudgala）、眾生（Sattva）、壽者（Jīva）。這是二乘（Śrāvakayāna and Pratyekabuddhayāna）成道入涅槃的地方，也是種種本生經（Jātaka），菩薩（Bodhisattva）棄捨身命學習波羅蜜（Pāramitā）的地方，都可以在其中作漫荼羅。此外，如果自認為已經得到涅槃，產生生滅度想，這是聲聞、辟支佛所遊歷的地方。如果沒有得到一向求菩提的人，就應該平整此地，畫作悲生漫荼羅。偈語說：『以及其餘各個地方，僧坊（Saṃghārāma）、阿練若（Araṇya）』，除了聖蹟之外，只要是各個地方國土的諸梵行者（Brahmacārin）。 English version: Furthermore, water signifies the quality of not being stagnant. A mind that is not attached is always able to advance. This is called water. The continuous river of merit is also called water. Because those who can first bring peace of mind to people through the truth are very rare, as long as it flows from the source of fundamental purity and truly heads in this direction, one can wield unobstructed wisdom to establish the Karuna-utpāda-mandala (悲生漫荼羅, Mandala of Compassion Arising). The beautiful sounds and the songs of the birds signify the ability to propagate the good Dharma. It also signifies constantly thinking of benefiting others, therefore it is the place where sentient beings turn to, where they can all obtain joy, praising its grace and virtue, and having a great reputation. The verse says: 'The Hetu-ācārya (正覺緣導師, Guide of Enlightenment through Causation), the Śrāvaka-ārya-saṃgha (聖者聲聞眾, Noble Assembly of Hearers), have once traveled this land, a place often praised by the Buddha.' If a mountain spring blessed land is a place where many saints have traveled, it naturally belongs to the above situation. Now, the meaning here is that even if it is not a superior place as mentioned above, but a place where Buddhas (諸佛), Pratyekabuddhas (緣覺), and Śrāvaka disciples, etc., have attained enlightenment and Nirvana, or a place where they have resided for a long time, it is also acceptable. Secondly, like the West, there are many Aṣṭa-stūpas (八塔, Eight Stupas) and relics of the holy assembly of the Three Vehicles, which are often protected and revered by devas with great power, just like where the Prajñāpāramitā Sūtra (般若經, Perfection of Wisdom Sutra) is located, various small ghosts dare not stay, so the Dharma efficacy is easily achieved. What the Buddha praised, such as a hermit living in the mountains, the World Honored One predicted that it would be easy to attain the Way in such places. Furthermore, if a person has already generated Bodhicitta (菩提心, the mind of enlightenment), it is the birthplace of all Buddhas, and it is also the place of attaining the Way, Dharmacakra-pravartana (轉法輪, turning the wheel of Dharma), and Parinirvana (般涅槃, complete nirvana), and it is also the place where they reside for a long time, widely benefiting sentient beings with the four dignities (四大威儀: 行、住、坐、臥, the four kinds of deportment: walking, standing, sitting, and lying down). Even if one has not heard the secret teachings, but has obtained a place where the Three Vehicles are practiced together, it is also called auspicious. That is, observing Śūnyatā (性空, emptiness), Animitta (無相, signlessness), Apraṇihita (無作, wishlessness), without Ātman (我, self), Pudgala (人, person), Sattva (眾生, sentient being), Jīva (壽者, life). This is the place where the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) attain enlightenment and enter Nirvana, and it is also the place where various Jātakas (本生經, birth stories) are told, where Bodhisattvas (菩薩) abandon their lives to learn Pāramitās (波羅蜜, perfections), and one can make a mandala in these places. Furthermore, if one thinks that one has already attained Nirvana, and has the thought of birth and death and liberation, this is the place where Śrāvakas and Pratyekabuddhas have traveled. If one does not find someone who seeks Bodhi single-mindedly, one should level this place and draw a Karuna-utpāda-mandala. The verse says: 'And in all other places, Saṃghārāmas (僧坊, monasteries), Araṇyas (阿練若, forests)', apart from the holy sites, as long as there are Brahmacārins (梵行者, practitioners of pure conduct) in various countries.
【English Translation】 Furthermore, water signifies the quality of not being stagnant. A mind that is not attached is always able to advance. This is called water. The continuous river of merit is also called water. Because those who can first bring peace of mind to people through the truth are very rare, as long as it flows from the source of fundamental purity and truly heads in this direction, one can wield unobstructed wisdom to establish the 'Karuna-utpāda-mandala' (Mandala of Compassion Arising). The beautiful sounds and the songs of the birds signify the ability to propagate the good Dharma. It also signifies constantly thinking of benefiting others, therefore it is the place where sentient beings turn to, where they can all obtain joy, praising its grace and virtue, and having a great reputation. The verse says: 'The 'Hetu-ācārya' (Guide of Enlightenment through Causation), the 'Śrāvaka-ārya-saṃgha' (Noble Assembly of Hearers), have once traveled this land, a place often praised by the Buddha.' If a mountain spring blessed land is a place where many saints have traveled, it naturally belongs to the above situation. Now, the meaning here is that even if it is not a superior place as mentioned above, but a place where Buddhas, 'Pratyekabuddhas', and 'Śrāvaka' disciples, etc., have attained enlightenment and Nirvana, or a place where they have resided for a long time, it is also acceptable. Secondly, like the West, there are many 'Aṣṭa-stūpas' (Eight Stupas) and relics of the holy assembly of the Three Vehicles, which are often protected and revered by devas with great power, just like where the 'Prajñāpāramitā Sūtra' (Perfection of Wisdom Sutra) is located, various small ghosts dare not stay, so the Dharma efficacy is easily achieved. What the Buddha praised, such as a hermit living in the mountains, the World Honored One predicted that it would be easy to attain the Way in such places. Furthermore, if a person has already generated 'Bodhicitta' (the mind of enlightenment), it is the birthplace of all Buddhas, and it is also the place of attaining the Way, 'Dharmacakra-pravartana' (turning the wheel of Dharma), and 'Parinirvana' (complete nirvana), and it is also the place where they reside for a long time, widely benefiting sentient beings with the four dignities. Even if one has not heard the secret teachings, but has obtained a place where the Three Vehicles are practiced together, it is also called auspicious. That is, observing 'Śūnyatā' (emptiness), 'Animitta' (signlessness), 'Apraṇihita' (wishlessness), without 'Ātman' (self), 'Pudgala' (person), 'Sattva' (sentient being), 'Jīva' (life). This is the place where the Two Vehicles attain enlightenment and enter Nirvana, and it is also the place where various 'Jātakas' (birth stories) are told, where 'Bodhisattvas' abandon their lives to learn 'Pāramitās' (perfections), and one can make a mandala in these places. Furthermore, if one thinks that one has already attained Nirvana, and has the thought of birth and death and liberation, this is the place where 'Śrāvakas' and 'Pratyekabuddhas' have traveled. If one does not find someone who seeks Bodhi single-mindedly, one should level this place and draw a 'Karuna-utpāda-mandala'. The verse says: 'And in all other places, 'Saṃghārāmas' (monasteries), 'Araṇyas' (forests)', apart from the holy sites, as long as there are 'Brahmacārins' (practitioners of pure conduct) in various countries.
所居。僧坊。梵音毗訶羅譯為住處。即是長福住處也。白衣為長福故。為諸比丘造房。令持戒禪慧者。得庇御風寒暑濕種種不饒益事。安心行道。令檀越受用施福。日夜常流無有斷絕。故名住處也。阿練若名為意樂處。謂空寂。行者所樂之處。或獨一無侶。或二三人。于寺外造限量小房。或施主為造。或但居樹下空地。皆是也。複次若離菩提心而修一切善法。所謂廣行檀施。受無量律儀修種種禪定。受持十二分教思惟義理。慈悲精進化度眾生。以眾行無獎道故皆名無聖蹟。僧坊亦然凡聖同居。是生福之處亦其次也。除共二乘般若。自餘聲聞緣覺一切法門。以遠離大悲自求出要。皆名無聖蹟阿蘭若處。亦可即就其中。擇治平地畫作漫荼羅也。偈云。花房高樓閣。勝妙諸池苑者。若不得如上福地不可便停。應擇取俗間勝處。若端嚴清凈便可作法。房是上古以來眾生以慚愧故。不欲令襞慢彰著。亦可以庇衛其身自護護他。樓閣是西方重屋上高顯平露處。池謂清凈池沼。多有水生諸花。人與非人咸所愛樂。苑謂園林。多名香軟草芳木郁盛。蕭然幽靜可屏喧煩。皆又其亞也。複次若見行人。雖未入余方便道中。然其體性具足慚愧。常能自護亦能護他。或其心明白易知少諸障礙。乃至犯罪亦能發露。向人求自清凈無所隱秘。亦可傳
【現代漢語翻譯】 現代漢語譯本 所居住的地方，僧房（Sengfang，梵文Vihara的音譯，意為住處），也就是長久獲得福報的住處。在家居士爲了增長福報，為眾比丘建造房屋，使持戒、修禪、有智慧的人，能夠遮蔽風寒暑濕等種種不利因素，安心修行。這樣能使施主所施的福報，日夜不斷地增長，所以稱為住處。 阿練若（Aranya）名為意樂處，指的是空曠寂靜，修行者喜歡居住的地方。或者獨自一人，或者兩三個人，在寺院外面建造小房，或者施主為他們建造，或者只是居住在樹下空地，都可以。再次說明，如果離開菩提心而修一切善法，比如廣泛地行佈施，受持無量的律儀，修習種種禪定，受持十二分教，思惟義理，慈悲精進，度化眾生，因為這些行為沒有菩提心的引導，所以都不能稱為聖蹟。僧房也是如此，凡人和聖人共同居住，是產生福報的地方，但也只是其次。除了與二乘（指聲聞乘和緣覺乘）共有的般若智慧，其餘聲聞、緣覺的一切法門，因為遠離了大悲心，只求自己解脫，都不能稱為聖蹟。阿蘭若處，也可以就在其中，選擇平坦的地面，繪製曼荼羅（Mandala）。 偈語說：『花房高樓閣，勝妙諸池苑』。如果找不到像上面所說的福地，不可隨便停止。應該選擇世俗間的勝妙之處。如果端正莊嚴、清凈，就可以在此作法。房，是上古以來眾生因為有慚愧心，不希望輕慢顯露出來，也可以用來遮蔽身體，保護自己和他人。樓閣，是西方多層房屋上高顯平坦的地方。池，指的是清凈的池沼，多有水生花卉，人和非人都喜愛。苑，指的是園林，多有名貴的香草和茂盛的樹木，蕭瑟幽靜，可以屏除喧囂煩惱。這些都是次一等的選擇。再次說明，如果見到修行人，即使還沒有進入其他方便道中，但其體性具足慚愧心，常常能夠保護自己也能保護他人，或者其心明白易懂，少有障礙，乃至犯了罪也能坦白地向人求得清凈，沒有隱瞞，也可以傳授佛法。
【English Translation】 English version The place where one resides is called Sengfang (僧房, translated from the Sanskrit word Vihara, meaning dwelling place), which is a dwelling place for long-lasting blessings. Lay practitioners, in order to increase their blessings, build houses for the Bhikkhus, so that those who uphold the precepts, practice meditation, and possess wisdom can be sheltered from wind, cold, heat, humidity, and all kinds of unfavorable conditions, and practice the Dharma with peace of mind. This enables the blessings bestowed by the donors to increase day and night without interruption, hence it is called a dwelling place. Aranya (阿練若) is called the 'place of joyful intention,' referring to a place that is spacious and quiet, where practitioners like to reside. Either alone, or with two or three people, they build small houses outside the monastery, or donors build them, or they simply reside under trees in open spaces. Furthermore, if one cultivates all good deeds without Bodhicitta (菩提心, the mind of enlightenment), such as extensively practicing generosity, upholding countless precepts, cultivating various Samadhis (禪定, meditative states), upholding the twelve divisions of the teachings, contemplating the meaning of the teachings, practicing compassion and diligence, and liberating sentient beings, because these actions are not guided by Bodhicitta, they cannot be called sacred traces. The Sengfang is also like this, where ordinary people and saints reside together, it is a place for generating blessings, but it is only secondary. Except for the Prajna (般若, wisdom) shared with the Two Vehicles (聲聞乘 and 緣覺乘, Shravakayana and Pratyekabuddhayana), all the Dharma gates of the Shravakas (聲聞, Hearers) and Pratyekabuddhas (緣覺, Solitary Realizers), because they are far from great compassion and only seek their own liberation, cannot be called sacred traces. In the Aranya, one can also choose a flat ground and draw a Mandala (曼荼羅). The verse says: 'Flowered houses, high pavilions, excellent and wonderful ponds and gardens.' If one cannot find a blessed place like the ones mentioned above, one should not stop casually. One should choose excellent places in the secular world. If it is upright, dignified, and pure, one can perform Dharma practices there. Houses are used since ancient times because sentient beings have a sense of shame and do not want to reveal their arrogance, and they can also be used to shelter the body, protect oneself and others. Pavilions are high and exposed places on top of multi-story buildings in the West. Ponds refer to pure pools, often with aquatic flowers, which are loved by humans and non-humans alike. Gardens refer to parks, often with precious fragrant grasses and lush trees, quiet and secluded, which can eliminate noise and troubles. These are all secondary choices. Furthermore, if one sees a practitioner, even if they have not yet entered other expedient paths, but their nature is full of shame, they are often able to protect themselves and protect others, or their mind is clear and easy to understand, with few obstacles, and even if they have committed a crime, they can frankly seek purification from others without concealment, then one can transmit the Dharma to them.
授也。又池是渴水無厭義。謂此人雖未得深法味。而能虛心聽受渴仰無厭。園是多人遊觀處。謂此人。性多悲愍好行慈濟。咸所歸仰賴其蔭庇。此皆大乘種性亦可匠成也。
大毗盧遮那成佛經疏卷第三 大正藏第 39 冊 No. 1796 大毗盧遮那成佛經疏
大毗盧遮那成佛經疏卷第四
沙門一行阿阇梨記
入漫荼羅具緣真言品第二之餘
偈云。制底火神祠。牛欄河潬中。諸天廟空室。仙人得道處者。或雖非聖蹟及僧所居。但隨於地分有起制底之處。于其四傍便可造作漫荼羅。火神。是凈行梵志火祠之所。尤為清潔故可立壇。牛欄者。西方聚落牧牛共在一處。去村或十里五里。既積多時。牛屎尿遍地重積。梵俗亦以為凈。雖然。須牛移去。若牧牛見在亦不中作也。河灘。正翻當云攢流處。謂有兩水或多水。於此處會合。此側及中間。頻經泛漲盪滌無諸穢惡。天廟。是宗事世天者齋祈之室。亦多清閑。然有諸外道邪見不信。則不應於此處作也。空室。謂世人所造居室。后時舍之而去。以無諸憒雜故堪作法。仙人得道處。是世間求五通者。久所棲止得成就處。必無餘好處。亦可於中造漫荼羅也。複次制底。是建立高勝義。謂此人常能建立白法志不屈撓。雖未現修聖教。當知先世
【現代漢語翻譯】 現代漢語譯本：這是關於『授』的解釋。『授』也代表池塘，象徵著對渴求之水的無盡需求。這意味著這個人雖然還沒有獲得深刻的佛法真味，但能夠虛心聽取和接受，像乾渴的人渴望水一樣沒有厭足。『園』是許多人遊玩觀賞的地方，象徵著這個人天性慈悲，喜歡行善佈施，大家都仰仗他，依賴他的庇護。這些都顯示了他具有大乘佛法的根性，是可以造就的。
《大毗盧遮那成佛經疏》卷第三 大正藏第39冊 No. 1796 《大毗盧遮那成佛經疏》
《大毗盧遮那成佛經疏》卷第四
沙門一行阿阇梨 記
入漫荼羅具緣真言品第二之餘
偈語說：『制底(Caitya，佛塔)，火神祠，牛欄，河灘中，諸天廟，空室，仙人得道處』。或者即使不是聖蹟或僧侶居住的地方，只要在土地上有建造制底(Caitya，佛塔)的地方，就可以在其四周建造曼荼羅(Mandala，壇城)。火神，是那些進行凈行儀式的婆羅門進行火祭的地方，特別乾淨，所以可以設立壇。牛欄，是西方村落里放牧牛的地方，通常離村莊五里或十里遠。由於長時間的積累，牛的糞便和尿液遍地堆積，在婆羅門習俗中也被認為是乾淨的。雖然如此，必須把牛移走，如果牧牛人還在，也不能在那裡建造曼荼羅(Mandala，壇城)。河灘，正確的翻譯應該是水流匯聚的地方。指的是兩條或多條河流在此處匯合。這個地方的側面和中間，經常經歷洪水沖刷，沒有各種污穢。天廟，是那些信奉世間諸天的人進行齋戒祈禱的場所，也大多清凈。然而，如果有外道邪見不相信，就不應該在這裡建造曼荼羅(Mandala，壇城)。空室，指的是世人建造的房屋，後來被捨棄了。因為沒有各種喧鬧雜亂，所以適合做法事。仙人得道處，是世間那些追求五神通的人長期居住並獲得成就的地方，必然沒有其他好處，也可以在其中建造曼荼羅(Mandala，壇城)。再次，制底(Caitya，佛塔)，是建立高勝之義。意味著這個人常常能夠建立清凈之法，意志不屈不撓。雖然現在還沒有修行聖教，但應該知道他前世
【English Translation】 English version: This is an explanation of 'giving'. 'Giving' also represents a pond, symbolizing the endless need for thirsty water. This means that although this person has not yet obtained the profound taste of the Dharma, he can humbly listen and accept, like a thirsty person craving water without satiety. 'Garden' is a place where many people play and watch, symbolizing that this person is naturally compassionate and likes to do good deeds and give alms, and everyone relies on him and depends on his shelter. All of these show that he has the seed of Mahayana Buddhism and can be made.
Commentary on the Mahavairocana Sutra, Volume 3 Taisho Tripitaka Volume 39 No. 1796 Commentary on the Mahavairocana Sutra
Commentary on the Mahavairocana Sutra, Volume 4
Recorded by Shramana Yixing Ajari
Remaining of the Second Chapter on the Conditions for Entering the Mandala and the True Words
The verse says: 'Caitya (佛塔), the shrine of the fire god, the cattle pen, in the river beach, the temple of the gods, the empty room, the place where the immortals attain the Tao'. Or even if it is not a sacred site or a place where monks live, as long as there is a place to build a Caitya (佛塔) on the land, a Mandala (壇城) can be built around it. The fire god is the place where the Brahmins who perform pure rituals perform fire sacrifices, which is particularly clean, so an altar can be set up. The cattle pen is the place where cattle are grazed in Western villages, usually five or ten miles away from the village. Due to long-term accumulation, cow dung and urine accumulate all over the ground, which is also considered clean in Brahmin customs. Even so, the cattle must be moved away, and if the herdsman is still there, the Mandala (壇城) cannot be built there either. The river beach, the correct translation should be the place where the water flows converge. It refers to two or more rivers converging here. The sides and middle of this place are often washed by floods and there is no dirt. The temple of the gods is a place where those who believe in the gods of the world fast and pray, and it is also mostly clean. However, if there are heretics who do not believe, the Mandala (壇城) should not be built here. The empty room refers to the houses built by the world, which were later abandoned. Because there is no noise and clutter, it is suitable for performing rituals. The place where the immortals attain the Tao is the place where those in the world who pursue the five supernatural powers have lived for a long time and achieved success. There must be no other benefits, and a Mandala (壇城) can also be built in it. Again, Caitya (佛塔) is the meaning of establishing high victory. It means that this person can often establish pure Dharma and his will is unyielding. Although he has not yet practiced the holy teachings, he should know that in his previous life
樹福內有善根故名為塔。又火能樊滅荒穢。謂此人身口意。雖未能清升出離。然內有慧性好行凈業。有過能改。故名火祠。牛是行義。欄是閑防義。謂此人質性調柔易可馴御。兼於五情嗜慾。能自制止不至放逸。故名牛欄。攢流。謂於三乘中其心猶豫。不知定趣何道。阿阇梨亦當以法勸喻言。此諸方便皆是佛教。但隨汝最欣樂處一向學之。所到會同不應疑慮也。若是邪正雜信。則當斷其迷津示其正路。以能兼信故。即是先世曾經法水盪滌其心。亦名河潬也。天祠。謂不求三乘而志願天樂。為欲授受令離三惡。生正見天中故須攝受。是名天祠。空室。謂此人雖在塵俗。而性好虛寂厭世囂煩。是善根將熟之相。如女人胎漸成就。則欲意自輕。故堪教化。若志求無色天道。亦名空室也。仙人得道處。謂但發心求五通持明仙道。或愿長壽成就世間種種悉地。亦可隨彼情機而誘接之也。複次有諸異學。深樂圍陀火祠之法愿生梵世。聞佛秘藏中。亦有火天真言行法旨趣甚深故。即從此門而入正法。復有奉事自在毗紐那羅延。日月尊等種種世天。若聞佛秘藏中。亦有彼等諸天真言行法。乃至毗盧遮那大我之身。即便信受而入正法。或有志愿生三界諸天者。聞佛秘藏中。具有諸天乘真言行法。能令于無量世生彼天中。不復退墮終成第一
【現代漢語翻譯】 現代漢語譯本 樹木的樹幹內部因為有善良的根基，所以被稱為塔（Stupa，一種佛教建築物）。 又如火能焚燒殆盡荒蕪污穢之物，這是比喻人的身、口、意，雖然還未能清凈昇華，脫離輪迴，但內心具有智慧的本性，喜好修行清凈的善業，有了過錯能夠改正，所以稱為火祠（Agni-hotra，一種祭火儀式）。 牛代表著行為的道義，牛欄代表著防範約束的意義。這是比喻此人的本質柔順溫和，容易被馴服駕馭，並且對於眼、耳、鼻、舌、身這五種感官的慾望，能夠自我控制，不至於放縱逸樂，所以稱為牛欄。 所謂『攢流』，是指在聲聞乘、緣覺乘、菩薩乘這三乘佛法中，他的心猶豫不定，不知道應該確定趨向哪一條道路。阿阇梨（Acharya，導師）也應當用佛法勸導開解，告訴他說：『這些方便法門都是佛教的教義，只要隨著你最欣喜愛好之處，一心一意地去學習它。』無論到了哪個法會道場，都不應該心生疑慮。如果是對正法和邪法混雜相信的人，那麼應當斷除他的迷惑，指明正確的道路。因為他能夠兼信各種法門，這說明他前世曾經用法水洗滌過他的心靈，這也稱為河灘。 所謂『天祠』，是指不追求聲聞乘、緣覺乘、菩薩乘這三乘佛法，而只是志願往生天界享受快樂。爲了引導他接受佛法，使他脫離地獄、餓鬼、畜生這三惡道，生起正確的見解，往生到天界之中，所以需要攝受他，這稱為天祠。 所謂『空室』，是指這個人雖然身處塵世俗務之中，但天性喜好虛靜寂寞，厭惡世間的喧囂煩惱。這是善根將要成熟的徵兆，如同女人懷孕，胎兒漸漸發育成熟，那麼對男女情慾的念頭自然會減輕，所以堪可教化。如果他立志追求無色界天的境界，也稱為空室。 所謂『仙人得道處』，是指他只是發心追求五神通、持明咒的仙道，或者希望長生不老，成就世間種種悉地（Siddhi，成就）。也可以順應他的心意和根機，而引導接納他。 再次，有一些外道，深深地喜愛圍陀（Veda，吠陀）的火祠之法，希望往生到梵天世界。當他們聽聞到佛的秘密藏中，也有火天真言的修行方法，其旨趣非常深奧，於是就從此門進入正法。 又有一些人，奉事自在天（Ishvara）、毗紐天（Vishnu）、那羅延天（Narayana）、日月等種種世間天神。如果他們聽聞到佛的秘密藏中，也有這些天神的真言修行方法，乃至毗盧遮那佛（Vairocana）廣大自我的法身，便會信受而進入正法。 或者有人志願往生三界諸天，當他們聽聞到佛的秘密藏中，具有諸天乘的真言修行方法，能夠讓他們在無量世中往生到那些天界之中，不再退墮，最終成就第一義諦。
【English Translation】 English version The inside of a tree trunk is called a Stupa (a Buddhist building) because it has good roots. Also, just as fire can completely burn away barren and filthy things, this is a metaphor for a person's body, speech, and mind. Although they have not yet been purified and sublimated to escape reincarnation, they have the inherent nature of wisdom in their hearts, like to practice pure good deeds, and can correct their mistakes, so it is called Agni-hotra (a fire sacrifice ritual). The cow represents the righteousness of behavior, and the corral represents the meaning of prevention and restraint. This is a metaphor for the person's nature being gentle and docile, easy to be tamed and controlled, and able to control the desires of the five senses (eyes, ears, nose, tongue, and body), so as not to indulge in pleasure, so it is called a corral. The so-called 'converging streams' refers to the fact that in the three vehicles of Buddhism—the Sravaka Vehicle, the Pratyekabuddha Vehicle, and the Bodhisattva Vehicle—his mind is hesitant and does not know which path to take. The Acharya (teacher) should also use the Dharma to advise and enlighten him, telling him: 'These expedient methods are all Buddhist teachings. Just follow what you like and love the most, and study it wholeheartedly.' No matter which Dharma assembly or temple you go to, you should not have doubts. If he believes in a mixture of right and wrong Dharma, then his confusion should be cut off and the correct path should be pointed out. Because he can believe in various Dharma methods, it shows that he has washed his mind with Dharma water in his previous life, which is also called a river beach. The so-called 'heavenly shrine' refers to not pursuing the three vehicles of Buddhism—the Sravaka Vehicle, the Pratyekabuddha Vehicle, and the Bodhisattva Vehicle—but only aspiring to be reborn in the heavens to enjoy happiness. In order to guide him to accept the Dharma, so that he can escape the three evil realms of hell, hungry ghosts, and animals, and generate correct views, and be reborn in the heavens, it is necessary to accept him, which is called a heavenly shrine. The so-called 'empty room' refers to a person who, although living in the mundane world, is naturally fond of emptiness and tranquility, and dislikes the noise and煩惱 of the world. This is a sign that good roots are about to mature, just like a woman who is pregnant, and the fetus gradually matures, then the thoughts of lust will naturally be reduced, so he is worthy of being taught. If he aspires to pursue the realm of the Formless Realm heavens, it is also called an empty room. The so-called 'place where immortals attain the Tao' refers to him simply aspiring to pursue the five supernatural powers, the path of the immortal who holds mantras, or hoping for longevity and to achieve various Siddhis (achievements) in the world. You can also follow his wishes and roots, and guide and accept him. Furthermore, there are some heretics who deeply love the fire sacrifice rituals of the Vedas (Veda) and hope to be reborn in the Brahma world. When they hear that in the Buddha's secret treasury, there are also fire deity mantras and practice methods, the purpose of which is very profound, they enter the right Dharma from this door. Also, there are some people who serve Ishvara (自在天), Vishnu (毗紐天), Narayana (那羅延天), the sun and moon, and various other worldly deities. If they hear that in the Buddha's secret treasury, there are also mantra practice methods for these deities, and even the vast self-body of Vairocana Buddha (毗盧遮那佛), they will believe and enter the right Dharma. Or, if someone aspires to be reborn in the heavens of the Three Realms, when they hear that in the Buddha's secret treasury, there are mantra practice methods for the heavenly vehicles, which can enable them to be reborn in those heavens for countless kalpas, without falling back, and ultimately achieve the supreme meaning.
義天。由此深心願樂得入正法者。或有宗習世間五通仙法者。聞佛秘藏中。具有迦葉瞿曇大仙等種種真言。能令獲得不思議神通。乃至如毗盧遮那住壽長遠。彼便踴躍志求得入正法。以如是等種種門故。佛說火神諸處皆可造漫荼羅也。偈云。如上之所說。或所意樂處。利益弟子故。當畫漫荼羅者。乃至求諸勝地皆不能得。不可令此密教遂無所傳。但隨阿阇梨心所好樂。謂有利益之地。即可造漫荼羅也。若深釋者。但觀彼有少分善根正希愿者。皆可擇其心地治令平正。為造大悲漫荼羅也。又此眾生。乃至好樂遮文荼荼吉爾者世間小術。亦於此門而攝受之。能得見此本尊時。自然得見無量聖眾也。問曰。上明擇弟子中。要具眾德堪為法器方乃教授。而今擇地義中。乃至一豪微善無不得傳者何耶。答曰。是中有二種弟子。若求傳法弟子堪紹阿阇梨位者。則簡非其人道不虛行。若結緣弟子。則舉手低頭之善。無所不攝也。又深行阿阇梨以明見根緣故。或有人過去道機已熟堪為法器。而於現世之中。沒在泥滓截余豪發善根。故阿阇梨即擇此中少分平地。開出秘藏漫荼羅。何必待安心諦理之人。方作佛事。故與前說不相違也。
經云。秘密主。彼簡擇地。除去礫石碎瓦破器。髑髏毛髮糠糩灰炭。刺骨朽木等。及蟲蟻蜣螂毒螫
【現代漢語翻譯】 現代漢語譯本：義天（Yitian）。由此，那些內心深切渴望進入正法的人，或者那些宗奉修習世間五神通仙法的人，當他們聽聞佛的秘密藏中，具有迦葉（Kasyapa，古印度仙人）瞿曇（Gautama，釋迦牟尼佛的姓）大仙等等的種種真言，能夠使人獲得不可思議的神通，乃至像毗盧遮那佛（Vairocana，佛教密宗五方佛之一）那樣住世長久時，他們便會踴躍地誌求進入正法。因為像這樣的種種因緣，所以佛說火神（Agnideva）在任何地方都可以建造曼荼羅（Mandala，壇場）。偈語說：『如上面所說的，或者隨心意喜樂的地方，爲了利益弟子，應當繪製曼荼羅。』乃至尋求各種殊勝之地而不能得到，也不可讓這密教因此而無法傳承。只需隨阿阇梨（Acharya，導師）的心意喜好，認為是有利益的地方，就可以建造曼荼羅。如果深入解釋，只要觀察到有人具有少許善根，真正希望得到正法，都可以選擇他的心地，整治使之平正，為他建造大悲曼荼羅。又，這些眾生，乃至愛好遮文荼（Chavunda）荼吉爾（Dakini）等世間小術的人，也可以通過這個法門來攝受他們，當他們能夠見到此本尊（Ishtadevata，主要崇拜的神）時，自然就能見到無量的聖眾。有人問：上面說明選擇弟子時，要求具備各種德行，堪為法器，才能教授。而現在選擇建造曼荼羅的地點時，即使只有一毫微的善，都可以傳授，這是為什麼呢？回答說：這裡面有兩種弟子，如果求傳法的弟子，要能夠繼承阿阇梨的地位，那麼就要嚴格選擇，不適合的人不能傳授，以免正法不能發揮作用。如果是結緣的弟子，那麼即使是舉手低頭這樣微小的善行，也要全部攝受。而且，深行的阿阇梨因為能夠明見眾生的根器和因緣，或許有人過去修道的機緣已經成熟，堪為法器，但是在現世之中，卻沉沒在污泥之中，只剩下極少的善根。所以阿阇梨就選擇這其中少許平坦的土地，開啟秘密藏曼荼羅，何必一定要等待安心於諦理的人，才去做佛事呢？所以這與前面所說的並不矛盾。 經中說：秘密主（Guhyapati，金剛手菩薩的別名），選擇土地時，要除去砂礫、碎瓦、破損的器物、頭骨、毛髮、糠秕、灰炭、刺骨、朽木等等，以及蟲蟻、蜣螂、毒蟲。
【English Translation】 English version: Yitian. Therefore, those who deeply desire to enter the true Dharma, or those who practice worldly five-supernatural-power (five abhijñās) immortal methods, when they hear that the Buddha's secret treasury contains various mantras of great immortals such as Kasyapa (an ancient Indian sage) and Gautama (Shakyamuni Buddha's surname), which can enable people to obtain incredible supernatural powers, and even live as long as Vairocana (one of the Five Dhyani Buddhas in esoteric Buddhism), they will eagerly seek to enter the true Dharma. Because of such various causes and conditions, the Buddha said that the fire god (Agnideva) can build a Mandala (sacred space) anywhere. The verse says: 'As mentioned above, or wherever one pleases, for the benefit of disciples, one should draw a Mandala.' Even if one seeks various auspicious places and cannot find them, one should not let this esoteric teaching fail to be transmitted. Just follow the Acharya's (teacher) heart and preferences, and wherever he thinks is beneficial, he can build a Mandala. If explained in depth, as long as one observes that someone has a little bit of good roots and truly desires the true Dharma, one can choose his mind, rectify it to make it even, and build a great compassion Mandala for him. Moreover, these beings, even those who are fond of worldly minor arts such as Chavunda and Dakini, can also be accepted through this Dharma gate. When they can see this Ishtadevata (main deity), they will naturally see countless holy beings. Someone asks: Above, it is explained that when choosing disciples, one must have various virtues and be worthy of being a Dharma vessel before being taught. But now, when choosing a place to build a Mandala, even if there is only a tiny bit of goodness, one can transmit the teachings. Why is this? The answer is: There are two kinds of disciples here. If the disciple seeks to transmit the Dharma and is worthy of inheriting the position of Acharya, then one must be strict in selecting, and those who are not suitable cannot be taught, lest the true Dharma be ineffective. If it is a disciple who is forming a connection, then even the smallest good deeds such as raising a hand or bowing the head should all be accepted. Moreover, the Acharya who practices deeply can clearly see the roots and conditions of sentient beings. Perhaps someone's past opportunities for cultivating the path have matured and they are worthy of being a Dharma vessel, but in this present life, they are submerged in the mud, leaving only a few good roots. Therefore, the Acharya chooses a small piece of flat land among them and opens the secret treasury Mandala. Why must one wait for someone who is at peace with the ultimate truth before doing Buddhist deeds? Therefore, this does not contradict what was said earlier. The sutra says: Secret Lord (Guhyapati, another name for Vajrapani Bodhisattva), when choosing a land, one must remove gravel, broken tiles, broken utensils, skulls, hair, chaff, ashes, charcoal, thorny bones, rotten wood, etc., as well as insects, ants, dung beetles, and poisonous insects.
之類者。次明治地支分。謂於前所擇地中。簡取置壇之處。掘深一肘以來。于其土中一一精擇。有諸不任用物及蟲等。皆當去之。若有此者能生眾難於法有障也。其石及沙礫。少可擇者當選去之。若沙石眾多。此處聚積彼處復有。不可簡治令凈者。當捨棄更求余處也。然大石平整有聖教說。可於上立漫荼羅。但土中雜者應除去耳。西方俗法多於瓦器中食。食竟輒便棄之。謂為穢觸不復受用。如是比及餘種種破壞器物。並髑髏雜骨。種種爪發皮毛糠糩穢草。及諸灰炭剌橛朽木。以要言之。如是等種種不任用物。非本凈土者皆擇出之。若多不可擇。亦應捨棄更求余處。故云等也。蟲蟻。梵音吃㗚弭。此語通含。皆是微細小蟲。皆擇去也。蜣螂。是其大者。更有丘蚓等義可準知。毒蟲。謂蛇蝎蜈蚣蚰蜒之類。皆應作方便驅遣令去。若多不可除。即是有妨難處應可棄之。
經云。離如是諸過者。此例眾多。得意者自當臨事甄別。謂地或傾側或高下不平。或色味不應聖教。其色中以黃白為勝。若純黑則不堪取。而嘗之味甜及淡則善。辛苦咸澀等則不任用。或掘之更填坑內。土不得滿即不堪。若更填盈出即好。又就一處所中。南方則為下地。但可作阿毗遮魯迦耳。複次阿阇梨。既而知弟子心地。堪可於中建立大悲漫荼羅。即
【現代漢語翻譯】 現代漢語譯本： 『之類者』指的是以上所說的種種不適宜的情況。接下來是關於『明治地支分』（選擇吉利地點）的說明。就是在之前選定的土地中，進一步仔細選擇設定壇場的地方。挖掘一肘深，然後仔細檢查土壤，將所有不適合使用的東西以及蟲子等都清除掉。如果存在這些東西，會給修法帶來諸多困難和障礙。對於石頭和沙礫，如果數量較少可以揀選清除。如果沙石很多，到處都是，無法清理乾淨，就應該放棄這個地方，另尋他處。然而，如果有一塊平整的大石頭，根據聖教的說法，可以在上面建立曼荼羅（mandala，壇城）。但是，如果土中混雜著雜物，就應該清除掉。在西方，人們習慣用瓦器吃飯，吃完就丟棄，認為是被穢物沾染，不再使用。像這樣以及其他各種破損的器物，還有頭骨、雜骨、各種指甲、頭髮、皮毛、糠秕、污穢的草，以及各種灰燼、木刺、朽木，總而言之，像這樣種種不適合使用的東西，不是原本就乾淨的土地，都要揀選出去。如果太多無法揀選，也應該放棄，另尋他處。所以說『等也』。『蟲蟻』，梵語是『吃㗚弭』(kitrmi)，這個詞語涵蓋了各種微小的蟲子，都要揀選出去。『蜣螂』是比較大的蟲子。還有蚯蚓等，可以類推得知。『毒蟲』指的是蛇、蝎子、蜈蚣、蚰蜒等，都應該想辦法驅趕走。如果太多無法清除，那就是有妨礙的地方，應該放棄。
經文說：『離如是諸過者』，像這樣的例子有很多，領會其意的人應該在實際操作中加以辨別。比如，土地傾斜或高低不平，或者顏色和味道不符合聖教的要求。顏色以黃白色為佳，純黑色則不適合。嚐起來味道甜或淡則好，如果味道是辛苦、咸澀等則不適合使用。或者，挖開后再填回坑內，如果土填不滿坑，則不適合。如果填土后高出地面，則好。另外，在同一個地方，南方是下地，只能用來做阿毗遮魯迦（abhicaruka，降伏法）。再者，阿阇梨（acarya，導師）既然已經瞭解弟子的心性，認為適合在此建立大悲曼荼羅（mahakaruna-mandala，大悲壇城），就可以...
【English Translation】 English version: 'Such things' refer to all the unsuitable conditions mentioned above. Next is the explanation of 'Mingzhi Dizhifen' (auspicious site selection). That is, in the land selected earlier, further carefully select the place to set up the altar. Dig one elbow deep, and then carefully inspect the soil, removing all unsuitable things and insects, etc. If these things exist, they will bring many difficulties and obstacles to the practice. For stones and gravel, if the quantity is small, they can be picked out and removed. If there are many stones and sand, everywhere, and it is impossible to clean them up, then this place should be abandoned and another place should be sought. However, if there is a flat large stone, according to the holy teachings, a mandala (mandala, sacred diagram) can be established on it. However, if the soil is mixed with impurities, it should be removed. In the West, people are accustomed to eating with earthenware utensils, and discarding them after eating, considering them to be contaminated by filth and no longer used. Like this and other various broken utensils, as well as skulls, miscellaneous bones, various nails, hair, fur, chaff, dirty grass, and various ashes, thorns, and rotten wood, in short, all kinds of unsuitable things like this, which are not originally pure land, should be picked out. If there are too many to pick out, it should also be abandoned and another place should be sought. Therefore, it says 'etc.'. 'Insects and ants', the Sanskrit is 'kitrmi', this word covers various tiny insects, all of which should be picked out. 'Dung beetles' are larger insects. There are also earthworms, etc., which can be inferred. 'Poisonous insects' refer to snakes, scorpions, centipedes, geckos, etc., all of which should be driven away by any means possible. If there are too many to remove, then it is an obstructive place and should be abandoned.
The sutra says: 'Those who are free from such faults', there are many such examples, and those who understand the meaning should distinguish them in practice. For example, if the land is tilted or uneven, or the color and taste do not meet the requirements of the holy teachings. Yellow and white colors are preferred, while pure black is not suitable. It is good if it tastes sweet or bland, but if the taste is bitter, salty, astringent, etc., it is not suitable for use. Or, if it is dug up and then filled back into the pit, it is not suitable if the soil does not fill the pit. It is good if the soil is higher than the ground after filling. In addition, in the same place, the south is the lower ground and can only be used for abhicaruka (abhicaruka, subjugation rituals). Furthermore, since the acarya (acarya, teacher) already understands the disciple's mind and considers it suitable to establish the mahakaruna-mandala (mahakaruna-mandala, mandala of great compassion) here, then...
當住于深定審諦分別觀之。以慧甄擇。去無所堪任雜穢諸垢。然後治令堅實為作莊嚴。不然則宿業餘氣能生障礙也。礫石。如不信正法堅執我分撥無因果等見。以難可雕[鎨-十+向]相浸潤故。終不能生善苗。加功陶治亦無所出。細執甚多互不相受。故譬沙礫也。碎瓦破器。如造五逆犯四重禁謗方等經等。以心器敗壞故無所堪任。設加法味亦不停住。為諸善眾之所棄捐。先當以慧方便手。方為擇去如是諸障也。髑髏。如破壞菩提心障。昔時曾具人法。于眾支分中最為上首。由命根絕故。百體隳敗無所能為。緣此惡習設令重發菩提心。還覆成障自喜令退屈。故尤宜洗除使盡餘氣。毛髮。謂六十心等。與善種八心共體而生。及以覺察則宜除剪。未得出世間心以來。雜起紛亂難可條緒。故名毛髮糠糩。如無明妄想。以取著戲論故。但得名相皮失實相米。故以為譬。灰炭。謂樂小法起二乘心。若善根為此所焚。則歸於灰斷不生大悲條葉花果。故以為譬。刺骨。謂曾於眾生作種種不饒益行。犯種種雜碎律儀。此是過去生死宿對殘障。故名為骨。朽木。謂不欲懈怠之類不堪樹藝匠成。又梵文兼有株杌義。謂久遠以來。于諸煩惱有所偏習。余蘗深固難可拔除。以如是諸過去業。含藏在心地之中故。一心行道時魔事易興。故須豫加簡
擇。若多不可擇。則應棄捨此地別就余機也。蟲蟻蜣螂毒螫之類。喻種種現行煩惱螻蟻喻癡蜣螂喻貪毒蟲喻嗔。此類甚多譬種種隨煩惱。諸微小者譬無量惡覺見。觀此輩皆有如來性。尤宜將護勿使絕其命根。但方便驅遣。使勿妨行道不穢污漫荼羅而已。若欲使極凈道場者。百六十種上中下微垢。皆應擇使無餘。乃至灌頂地中。佳非凈土者悉宜簡去之。方名究竟凈也。
經云。遇良日晨定日。時分宿直諸執。皆悉相應于食前時值吉祥相者。因擇地事便明擇時支分也。凡所為法事皆須與時義契合。今將擇治此地。故於吉日警發地神。余法事例可知耳。良日晨者。謂作法當用白分月。就中一日三日五日七日十三日皆為吉祥。堪作漫荼羅。又月八日十四日十五日最勝。至此日常唸誦。亦應加功也。定日者。西方曆法通計小月合當何日。若小月在白分內者。其月十五日即屬黑分。不堪用也。又曆法通計日月平行度。作平朔皆合一小一大。緣日月于平行中又更有遲疾。或時過於平行或時不及平行。所以定朔或進退一日。定望或在十四日或在十六日。大抵月望正圓滿時。名為白分十五日。月正半如弦時。亦為八日。但以此準約之。即得定日也時分者。西方曆法晝夜各有三十時一一時別有名號。如晝日即量影長短計之。某時作事
【現代漢語翻譯】 現代漢語譯本：如果選擇過多而無法決定，就應該放棄這塊地方，另選其他地點。蟲蟻、蜣螂、毒螫之類的生物，比喻種種現行的煩惱。螻蟻比喻愚癡，蜣螂比喻貪婪，毒蟲比喻嗔恨。此類甚多，譬如種種隨煩惱。那些微小的生物，譬如無量惡劣的覺知見解。觀察這些生物，它們都具有如來佛性，尤其應該加以愛護，不要使其斷絕命根。只需方便地驅趕它們，使它們不妨礙修行，不玷污曼荼羅即可。如果想要使道場極其清凈，一百六十種上、中、下等的微細污垢，都應該選擇去除乾淨，沒有剩餘。乃至灌頂的場地中，凡是不屬於清凈之地的東西，都應該去除。這樣才稱得上是究竟的清凈。
經中說：『遇到良辰吉日，即定日。時辰、星宿值日等，都與齋戒前的時間相符，且值吉祥之相。』這是因為選擇場地的事情，就明確了選擇時辰的支分。凡是所作的法事，都必須與時義相契合。現在將要選擇治理這塊土地，所以在吉日警醒地神。其他法事的例子可以依此類推。良日晨，指的是作法應當使用白分月（指農曆每月初一到十五）。其中初一、初三、初五、初七、十三日都為吉祥，可以用來製作曼荼羅。又每月初八、十四、十五日最為殊勝，到這些日子常唸誦經文，也應該更加努力。定日，指的是西方曆法通計小月應當在哪一天。如果小月在白分內，那麼該月的十五日就屬於黑分（指農曆每月十六到三十），不能使用。又曆法通計日月執行的度數，作平朔都應該一大一小相合。因為日月在平行執行中又有遲疾，有時超過平行，有時不及平行，所以定朔有時會提前或推後一天。定望有時在十四日，有時在十六日。大體上，月亮最圓滿的時候，稱為白分十五日。月亮正半圓如弓弦的時候，也為初八日。只要以此為標準來衡量，就能得到定日。時分，指的是西方曆法晝夜各有三十個時辰，每一個時辰都有不同的名稱。比如白天就測量影子的長短來計算，在某個時辰做什麼事情。
【English Translation】 English version: If there are too many choices and you cannot decide, then you should abandon this place and choose another location. Insects, ants, dung beetles, poisonous stingers, and the like are metaphors for various present afflictions. Ants are metaphors for ignorance, dung beetles are metaphors for greed, and poisonous insects are metaphors for hatred. There are many such things, like various secondary afflictions. Those tiny creatures are metaphors for countless evil perceptions and views. Observe these beings, they all have the Tathagata-nature, and should especially be cared for, and not allowed to cut off their life roots. Simply drive them away conveniently, so that they do not hinder practice and do not defile the mandala. If you want to make the dojo extremely pure, all one hundred and sixty kinds of upper, middle, and lower subtle impurities should be selected and removed cleanly, with nothing remaining. Even in the place of initiation, anything that does not belong to the pure land should be removed. Only then can it be called ultimate purity.
The sutra says: 'Meeting a good day, a fixed day. The time, the constellations of the day, etc., all correspond to the time before the meal, and are auspicious.' This is because the matter of choosing a place clarifies the branches of choosing a time. All Dharma activities must be in accordance with the meaning of time. Now we are going to choose and govern this land, so on an auspicious day we awaken the earth gods. Other examples of Dharma activities can be inferred by analogy. 'Good day' refers to the white part of the month (the first to the fifteenth of the lunar month) when performing Dharma. Among them, the first, third, fifth, seventh, and thirteenth days are all auspicious and can be used to make mandalas. Also, the eighth, fourteenth, and fifteenth days of the month are the most excellent. On these days, constant recitation of scriptures should also be done with more effort. 'Fixed day' refers to the day that the Western calendar calculates a small month should fall on. If the small month is within the white part, then the fifteenth day of that month belongs to the black part (the sixteenth to the thirtieth of the lunar month) and cannot be used. Also, the calendar calculates the degrees of the sun and moon's movement, and the flat new moon should be one large and one small. Because the sun and moon have slowness and speed in parallel movement, sometimes exceeding parallel and sometimes falling short of parallel, so the fixed new moon may be advanced or delayed by one day. The fixed full moon may be on the fourteenth or sixteenth day. Generally, the time when the moon is most full is called the fifteenth day of the white part. The time when the moon is half-round like a bowstring is also the eighth day. As long as you measure it by this standard, you can get the fixed day. 'Time' refers to the Western calendar having thirty hours each for day and night, and each hour has a different name. For example, during the day, measure the length of the shadow to calculate what to do at a certain time.
則吉某時則兇某時中平。各各皆有像類。言宿直者。謂二十七宿也。分周天作十二房。猶如此間十二次。每次有九足。周天凡一百八足。每宿均得四足。即是月行一日裎。經二十七日。即月行一週天也。依歷算之。月所在之宿。即是此宿直日。宿有上中下。性剛柔躁靜不同。所作法事亦宜相順也。諸執者。執有九種。即是日月火水木金土七曜。及與羅睺計都合為九執。羅睺是交會食神。計都正翻為旗。旗星謂彗星也。除此二執之外。其餘七曜相次直日。其性類亦有善惡。如梵歷中說。食前時者。晝夜各有三時。食前可作息災暮間可作增益。夜可作降伏事也。入漫荼羅灌頂與息災相應。故云食前。遇善境界意者。謂作法時。或地上或空中。有色聲等種種異相。地上。謂或遇見童女。執持五種牛味瓶或香水瓶。或所持物與輪印等同類。或是世中所尊上物。及器盛白糠米等潔凈盈滿。或所被服端嚴鮮麗。或說種種吉祥相應之音。皆是成就相也。空中。謂忽睹慶雲瑞氣氤氳五色。或有彩虹鮮明間錯非時而見。或作火色飛動如護摩成就之形。或於日傍有五彩見。或作人形貌如住寂。或於空中有好美妙音聲。謂白鶴孔雀鴛鴦鴻雁之類。清徹和雅人所樂聞。如是等亦皆成就相也。所以須順世諦者。以勝義漫荼羅微妙寂滅。醇信白心人
【現代漢語翻譯】 現代漢語譯本： 有些日子吉祥，有些日子兇險，有些日子平平常常。每種日子都有其對應的徵兆。所說的『宿直』，指的是二十七宿（將黃道分為二十七個星宿）。將周天分為十二宮，就像此地的十二次（古代天文學概念）。每次有九足（可能是指某種劃分方式），周天總共一百零八足。每宿平均得到四足，也就是月亮每天執行的度數。經過二十七天，月亮就執行一週天。根據曆法推算，月亮所在的星宿，就是這天所對應的『宿直』。星宿有上中下之分，性質有剛柔躁靜的不同，所進行的法事也應該與之相適應。『諸執』，指的是九種執星，也就是日、月、火、水、木、金、土七曜（七大行星），以及羅睺（Rāhu，印度神話中的暗星）和計都（Ketu，印度神話中的暗星）合起來共九執。羅睺是交會食神（日月食的成因），計都的字面意思是『旗』，旗星指的是彗星。除了這兩個執星之外，其餘七曜依次值日，它們的性質也有善惡之分，就像梵歷中所說的那樣。『食前時』，指的是晝夜各有三個時辰，食前時可以進行息災法事，傍晚可以進行增益法事，夜晚可以進行降伏法事。進行漫荼羅（Maṇḍala，壇城）灌頂與息災法事相應，所以說是『食前』。『遇善境界意』，指的是作法的時候，或者在地上，或者在空中，有各種各樣的異相。地上，比如遇見童女，手持五種牛乳製品瓶或者香水瓶，或者所持之物與輪印（Cakra-mudrā，佛教手印）等同類，或者是世間所尊崇的上等物品，以及盛滿潔凈白米的容器。或者所穿的衣服端莊鮮艷，或者說出各種吉祥相應的聲音，這些都是成就之相。空中，比如忽然看到慶雲瑞氣，五彩繽紛，或者有彩虹鮮明交錯，在不該出現的時候出現，或者出現火色飛動，像是護摩（Homa，火供）成就的形狀，或者在太陽旁邊出現五彩光芒，或者出現人形，面貌如同住于寂靜之中，或者在空中有美好動聽的聲音，比如白鶴、孔雀、鴛鴦、鴻雁之類，清澈和諧，人們喜歡聽到的聲音。這些也都是成就之相。之所以需要順應世諦（Saṃvṛti-satya，世俗諦），是因為勝義漫荼羅（Paramārtha-maṇḍala，勝義諦壇城）微妙寂滅，只有純潔信任的人才能理解。
【English Translation】 English version: Some days are auspicious, some are inauspicious, and some are neutral. Each has its corresponding signs. 『Nakshatra-sthiti』 refers to the twenty-seven Nakshatras (lunar mansions). The ecliptic is divided into twelve houses, similar to the twelve divisions here (referring to an ancient astronomical concept). Each has nine padas (possibly referring to a specific division method), totaling one hundred and eight padas in the ecliptic. Each Nakshatra gets an average of four padas, which is the degree the moon travels in a day. After twenty-seven days, the moon completes one revolution around the ecliptic. According to astronomical calculations, the Nakshatra where the moon is located is the 『Nakshatra-sthiti』 for that day. Nakshatras are divided into upper, middle, and lower, with different qualities of hardness, softness, agitation, and tranquility. The rituals performed should be in accordance with these qualities. 『The Grahas』 refers to the nine Grahas (planets), which are the Sun, Moon, Mars, Mercury, Jupiter, Venus, and Saturn, along with Rāhu (the ascending lunar node) and Ketu (the descending lunar node), totaling nine. Rāhu is the deity of eclipses, and Ketu literally means 『flag,』 referring to comets. Apart from these two Grahas, the remaining seven take turns ruling the days, and their qualities also have good and bad aspects, as described in the Brahma calendar. 『Before mealtime』 refers to the three periods of the day and night. Before mealtime, one can perform pacifying rituals; in the evening, one can perform increasing rituals; and at night, one can perform subjugation rituals. Performing Maṇḍala (sacred diagram) initiation corresponds to pacifying rituals, hence the term 『before mealtime.』 『Encountering auspicious signs』 refers to various auspicious signs appearing during the ritual, either on the ground or in the sky. On the ground, for example, encountering a maiden holding a pot of five dairy products or a pot of fragrant water, or holding something similar to a Cakra-mudrā (wheel hand gesture), or an object revered in the world, or a container filled with clean white rice. Or wearing dignified and bright clothing, or uttering various auspicious sounds, these are all signs of accomplishment. In the sky, for example, suddenly seeing auspicious clouds and vapors, colorful and vibrant, or a rainbow appearing out of season, or fiery movements like the shape of a successful Homa (fire offering), or seeing five colors near the sun, or a human figure appearing as if dwelling in tranquility, or beautiful and melodious sounds in the sky, such as those of white cranes, peacocks, mandarin ducks, or geese, clear and harmonious sounds that people enjoy hearing. These are also signs of accomplishment. The reason for needing to conform to Saṃvṛti-satya (conventional truth) is that Paramārtha-maṇḍala (ultimate truth Maṇḍala) is subtle and tranquil, and only those with pure faith can understand it.
尚難信受。況懷疑慮乎。以所度之人。曾習韋陀祠典伎藝明處。若見造漫荼羅時分舛謬。慮恐致不吉祥。便生疑怪言。我聞總持智慧者無所不達。而今觀之。尚不能擇得好星善時。況余深事乎。由此疑師疑法。故失堅信力反招重罪。故須順彼情機也。複次如是執曜。即是漫荼羅中一種善知識門。彼諸本尊。即能順世間事業而作加持方便。以阿阇梨善擇吉祥時故。與彼真言本誓法爾相關。為作加持得離諸障也。複次種種世諦門。皆是法界摽幟。所謂良日晨者。意在菩提心嘉會之晨也。深行阿阇梨住瑜伽中。觀察所欲度者本初種善根時。為久為遠。因緣屬誰。從何事起。如行者初發心時。或因見佛說法。或睹神變。或見種種可悲苦事。或於菩薩聲聞緣覺而發道心。或以花香等。供養如上福田心得歡喜。便即發願希求佛果。由彼先因現緣相感發故。種種機悟不同。或如是時中菩提心有寂靜力。或如是時有增進力。或如是時有威猛力。順種種悉檀方便而建立之。則功不唐捐不生障礙也。定日者。日喻本尊身。月喻修習瑜伽行。以行者定心之月。或時增明或時微昧。或發行太速或發行太遲。或過於中道或不及中道。致使機悟之時亦有盈縮。如循照常理可至某緣。某時中宜應建立。然有緣境遷移。或未到時處而熟。或過此時處乃熟
【現代漢語翻譯】 現代漢語譯本 尚且難以置信接受，更何況是懷疑顧慮呢？因為所要度化的人，曾經學習過吠陀（Veda）的祭祀典禮和技藝，並且在這方面很精通。如果看到建造曼荼羅（Mandala）的時候，選擇的時間有差錯，就擔心會導致不吉祥，於是就產生懷疑，說：『我聽說修持總持（Dharani）智慧的人，沒有什麼不通達的。可是現在看來，尚且不能選擇好的星象吉時，更何況是其他更深奧的事情呢？』因此懷疑老師和佛法，所以失去了堅定的信心，反而招致嚴重的罪過。所以必須順應他們的情緒和想法。 其次，這些執曜（Graha，星曜），就是曼荼羅中的一種善知識門。這些本尊（Ishta-deva），能夠順應世間的事業而作加持的方便。因為阿阇梨（Acharya，導師）善於選擇吉祥的時間，與這些真言（Mantra）的本誓（Samaya）自然相關聯，為他們作加持，使他們遠離各種障礙。 再次，種種世俗諦（Samvriti-satya）的法門，都是法界的標誌。所謂良辰吉日，意在菩提心嘉會之晨。精進修行的阿阇梨安住在瑜伽（Yoga）中，觀察所要度化的人最初種下善根的時間，是長久還是短暫，因緣屬於誰，從什麼事情開始。例如修行者最初發菩提心的時候，或者因為見到佛說法，或者看到神通變化，或者見到種種可悲的痛苦的事情，或者對於菩薩、聲聞、緣覺而發起道心，或者用花香等供養如上的福田，心中得到歡喜，便立即發願希望求得佛果。由於他們先前的因和現在的緣相互感應引發，所以種種領悟的時機不同。或者在某個時候菩提心有寂靜的力量，或者在某個時候有增進的力量，或者在某個時候有威猛的力量，順應種種悉檀（Siddhanta，成就）的方便而建立，那麼就不會徒勞無功，也不會產生障礙。定日，用太陽比喻本尊的身，用月亮比喻修習瑜伽行。因為修行者定心的月亮，有時會增強光明，有時會變得微弱，或者發行太快，或者發行太慢，或者過於中道，或者不及中道，導致領悟的時機也有盈虧。如果按照常理推斷，可以在某個因緣、某個時間中適宜建立，但是會有因緣境界的遷移，或者還沒有到成熟的時間地點就成熟了，或者過了這個時間地點才成熟。
【English Translation】 English version It is still difficult to believe and accept, let alone doubt and worry? Because the person to be liberated has studied the Vedic (Veda) sacrificial ceremonies and skills, and is very proficient in this area. If he sees errors in the timing of constructing the Mandala (Mandala), he worries that it will lead to inauspiciousness. So he becomes suspicious and says, 'I have heard that those who practice Dharani (Dharani) wisdom are all-knowing. But now it seems that they cannot even choose good astrological auspicious times, let alone other more profound matters?' Therefore, doubting the teacher and the Dharma, they lose their firm faith and instead incur serious sins. Therefore, it is necessary to comply with their emotions and thoughts. Secondly, these Grahas (Graha, planets), are a kind of virtuous friend gate in the Mandala. These Ishta-devas (Ishta-deva), can facilitate blessings in accordance with worldly affairs. Because the Acharya (Acharya, teacher) is good at choosing auspicious times, it is naturally related to the original vows (Samaya) of these Mantras (Mantra), blessing them and keeping them away from various obstacles. Furthermore, all the doors of conventional truth (Samvriti-satya) are symbols of the Dharmadhatu. The so-called auspicious day is intended to be the morning of the Bodhicitta (Bodhicitta) gathering. The diligently practicing Acharya abides in Yoga (Yoga), observing the time when the person to be liberated first planted the roots of goodness, whether it is long or short, to whom the cause belongs, and from what matter it started. For example, when a practitioner first develops Bodhicitta, it may be because he sees the Buddha preaching, or sees supernatural transformations, or sees all kinds of sad and painful things, or develops the aspiration for enlightenment towards Bodhisattvas, Shravakas, or Pratyekabuddhas, or offers flowers and incense to the above-mentioned fields of merit, and his heart is filled with joy, and he immediately vows to seek Buddhahood. Because their previous causes and present conditions interact and trigger each other, the timing of various realizations is different. Or at some time Bodhicitta has the power of tranquility, or at some time it has the power of advancement, or at some time it has the power of fierceness, and it is established in accordance with various Siddhanthas (Siddhanta, accomplishment), then it will not be in vain and will not produce obstacles. Fixed day, the sun is used to metaphor the body of the Ishta-deva, and the moon is used to metaphor the practice of Yoga. Because the moon of the practitioner's fixed mind, sometimes increases in brightness, sometimes becomes faint, or issues too fast, or issues too slow, or is too much in the middle way, or is not enough in the middle way, resulting in the timing of realization also having waxing and waning. If according to common sense, it is appropriate to establish in a certain cause and condition, at a certain time, but there will be migration of the cause and condition, or it will mature before the time and place of maturity, or it will mature after this time and place.
。如是變通皆應善知。故云定日也。時分者。就行者一一地中。自有十心。此一一心。各有因根果。合為三十心。於此三十牟呼㗚多中。亦應深審細甄擇。何時堪折伏煩惱。何時可增益功德。何時當順中道寂心而住。是名解時中細微之相也。宿直者。是行人瑜伽之月所涉緣境。於一切緣境中皆見心性。如列宿小大像類。雖復差別無不圓明也。如月行經二十七宿。以所經之宿好惡不同故。令世間候月之占亦復隨異。如箕星好風。月行入箕則風起。畢星好雨。月行入畢則雨降。菩提行亦爾。遇緣對境勢力不同。令折伏攝受。及寂行所施方便隨轉。若阿阇梨能深察根緣曉知是事。名為善觀宿直也。九執者。梵音釳㗚何是執持義。阿阇梨應觀彼心力之手堪持何事。則所傳密印不至唐捐。如諸佛金剛慧印。唯有金剛心菩薩乃能執之。若授與下地人。則名執曜不相應也。就九執中。日喻本凈菩提心。即是毗盧遮那自體。月喻菩提之行。白月十五日眾行皆圓滿。喻成菩提。黑月十五日眾行皆盡。喻般涅槃。中間與時升降。喻方便力。當知已攝百字明門也。土曜持中胎藏。水持右方蓮花眷屬。金持左方金剛眷屬。木持上方如來果德。火持下方大力諸明。複次如是五執。即持五色蘇多羅。土為信。木為進。金爲念。水為定。火為慧。其餘
【現代漢語翻譯】 現代漢語譯本：像這樣的變通都應該好好了解。所以叫做『定日』。『時分』是指修行者在每一個階段中，自身具有十種心。這每一種心，各有因、根、果，合起來成為三十種心。在這三十個牟呼㗚多（Muhurta，印度時間單位）中，也應該深入審察、仔細選擇，什麼時候適合折伏煩惱，什麼時候可以增益功德，什麼時候應當順應中道寂靜之心而安住。這叫做了解時間中細微的表相。『宿直』是指修行者瑜伽之月所涉及的因緣境界。在一切因緣境界中都能見到心性，就像天上的星宿，大小形狀各不相同，但都同樣圓滿光明。比如月亮執行經過二十七宿，因為所經過的星宿好壞不同，所以使得世間觀察月亮的占卜也隨著不同。比如箕星喜歡風，月亮執行到箕星就會起風；畢星喜歡雨，月亮執行到畢星就會下雨。菩提行也是這樣，遇到不同的因緣對境，所產生的力量也不同，使得折伏、攝受以及寂靜行所施加的方便也隨之轉變。如果阿阇梨（Acharya，導師）能夠深入觀察根源因緣，明白這些事理，就叫做善於觀察『宿直』。『九執』，梵語是釳㗚何（ గ్రహ，Graha），是執持的意思。阿阇梨應該觀察他的心力之手能夠執持什麼，這樣所傳授的密印才不會白費。比如諸佛金剛的智慧印，只有金剛心的菩薩才能執持。如果授予下地的人，就叫做執曜不相應。在九執中，日比喻本凈菩提心，就是毗盧遮那（Vairocana）的自體。月比喻菩提的修行，白月十五日各種修行都圓滿，比喻成就菩提；黑月十五日各種修行都窮盡，比喻般涅槃（Parinirvana）。中間隨著時間升降，比喻方便力。應當知道已經包含百字明咒的法門了。土曜執持中胎藏（Garbhadhatu mandala），水曜執持右方蓮花部眷屬，金曜執持左方金剛部眷屬，木曜執持上方如來果德，火曜執持下方大力諸明。再次，像這五執，就是執持五色蘇多羅（Sutra，線）。土代表信，木代表進，金代表念，水代表定，火代表慧。其餘 English version: Such variations should all be well understood. Therefore, it is called 'fixed day'. 'Time divisions' refer to the fact that in each stage of practice, the practitioner inherently possesses ten types of mind. Each of these minds has its own cause, root, and effect, totaling thirty minds. Within these thirty Muhurtas, one should also deeply examine and carefully select when it is appropriate to subdue afflictions, when one can increase merits, and when one should abide in accordance with the middle way of a tranquil mind. This is called understanding the subtle aspects of time. 'Lunar mansions' refer to the circumstances encountered by the practitioner's yoga during the lunar month. In all circumstances, one sees the nature of mind, like the constellations in the sky, which vary in size and shape but are all equally complete and luminous. For example, as the moon travels through the twenty-seven lunar mansions, the different qualities of the mansions it passes through cause the world's lunar observations to vary accordingly. For instance, the constellation 'Winnowing Basket' (箕星) favors wind; when the moon enters this constellation, wind arises. The constellation 'Pleiades' (畢星) favors rain; when the moon enters this constellation, rain falls. The practice of Bodhi is similar; encountering different circumstances and objects produces different forces, causing the skillful means applied in subduing, embracing, and tranquil practices to change accordingly. If the Acharya (teacher) can deeply observe the roots and conditions and understand these matters, it is called skillfully observing the 'lunar mansions'. 'Nine planets' (九執), in Sanskrit, is Graha (釳㗚何), which means 'to hold'. The Acharya should observe what the hand of his mental strength is capable of holding, so that the secret mudra transmitted will not be in vain. For example, the wisdom mudra of the Buddhas and Vajras can only be held by a Bodhisattva with a Vajra mind. If it is given to someone of a lower level, it is called an inappropriate alignment of the planets. Among the nine planets, the sun symbolizes the inherently pure Bodhi mind, which is the self-nature of Vairocana (毗盧遮那). The moon symbolizes the practice of Bodhi; the fifteenth day of the waxing moon, when all practices are complete, symbolizes the attainment of Bodhi; the fifteenth day of the waning moon, when all practices are exhausted, symbolizes Parinirvana (般涅槃). The waxing and waning in between symbolize skillful means. It should be known that it already encompasses the practice of the Hundred Syllable Mantra. Saturn holds the central Garbhadhatu mandala (胎藏), Mercury holds the Lotus family on the right, Venus holds the Vajra family on the left, Jupiter holds the fruition of the Tathagata above, and Mars holds the powerful Vidyarajas below. Furthermore, these five planets hold the five-colored Sutras (蘇多羅). Earth represents faith, Jupiter represents progress, Venus represents mindfulness, Mercury represents concentration, and Mars represents wisdom. The remaining
【English Translation】 Like this kind of flexible application, all should be well understood. Therefore, it is called 'fixed day'. 'Time divisions' refers to the fact that in each stage of practice, the practitioner inherently possesses ten types of mind. Each of these minds has its own cause, root, and effect, totaling thirty minds. Within these thirty Muhurtas (牟呼㗚多, Indian unit of time), one should also deeply examine and carefully select when it is appropriate to subdue afflictions, when one can increase merits, and when one should abide in accordance with the middle way of a tranquil mind. This is called understanding the subtle aspects of time. 'Lunar mansions' refers to the circumstances encountered by the practitioner's yoga during the lunar month. In all circumstances, one sees the nature of mind, like the constellations in the sky, which vary in size and shape but are all equally complete and luminous. For example, as the moon travels through the twenty-seven lunar mansions, the different qualities of the mansions it passes through cause the world's lunar observations to vary accordingly. For instance, the constellation 'Winnowing Basket' (箕星) favors wind; when the moon enters this constellation, wind arises. The constellation 'Pleiades' (畢星) favors rain; when the moon enters this constellation, rain falls. The practice of Bodhi is similar; encountering different circumstances and objects produces different forces, causing the skillful means applied in subduing, embracing, and tranquil practices to change accordingly. If the Acharya (阿阇梨, teacher) can deeply observe the roots and conditions and understand these matters, it is called skillfully observing the 'lunar mansions'. 'Nine planets' (九執), in Sanskrit, is Graha (釳㗚何), which means 'to hold'. The Acharya should observe what the hand of his mental strength is capable of holding, so that the secret mudra transmitted will not be in vain. For example, the wisdom mudra of the Buddhas and Vajras can only be held by a Bodhisattva with a Vajra mind. If it is given to someone of a lower level, it is called an inappropriate alignment of the planets. Among the nine planets, the sun symbolizes the inherently pure Bodhi mind, which is the self-nature of Vairocana (毗盧遮那). The moon symbolizes the practice of Bodhi; the fifteenth day of the waxing moon, when all practices are complete, symbolizes the attainment of Bodhi; the fifteenth day of the waning moon, when all practices are exhausted, symbolizes Parinirvana (般涅槃). The waxing and waning in between symbolize skillful means. It should be known that it already encompasses the practice of the Hundred Syllable Mantra. Saturn holds the central Garbhadhatu mandala (胎藏), Mercury holds the Lotus family on the right, Venus holds the Vajra family on the left, Jupiter holds the fruition of the Tathagata above, and Mars holds the powerful Vidyarajas below. Furthermore, these five planets hold the five-colored Sutras (蘇多羅, thread). Earth represents faith, Jupiter represents progress, Venus represents mindfulness, Mercury represents concentration, and Mars represents wisdom. The remaining
二執。羅睺主為覆障。慧星主見不祥。故不直日也。初日分如凈心顯現。中日分如發起眾行。後日分如萬德已圓功用漸息。初夜分如自證之地住大涅槃。后夜分如念本誓願起加持力。周則復始巡轉無窮。日體是一而四洲時分各異。今此漫荼羅意。欲開發菩提心日故。取食前時也。遇善境界者。是心無相無境界。非是有為無為。以佛五眼諦觀。亦不能見其相貌。然亦有種種善根發相。可得了知。若是見諦阿阇梨。自當現前通達。若未見諦。當於三昧中察其境界。或見彼修行六度時種種六蔽不能留難。或為眾生之所稱歎乃至授菩提記。或如前種種印相於三昧中。現炳著奇特有異於常。以因果類之可以意得。乃至普門相攝處皆亦可知也。
經云。先當爲一切如來作禮。以如是偈警發地神者。阿阇梨將欲警發地神。先運心思惟。毗盧遮那無盡莊嚴身周遍法界。十方三世一切如來。亦復如是。一一無盡莊嚴身周遍法界。從十住地乃至初地諸菩薩。分證莊嚴身。無量無邊滿於法界。無有間隙如胡麻中油。當觀此身遍至一切眾聖前。以清凈三業至誠作禮。由此因緣獲無量福。便當以無倒心施彼弟子。愿無障難速成無上菩提。次當說偈警發地神也。如釋迦牟尼佛。初坐道場時謂魔王言。汝由先世作一無盡施故。今得自在天主之身
【現代漢語翻譯】 現代漢語譯本：兩種執著（二執）：羅睺星（Rāhu，印度神話中的阿修羅，吞噬日月的惡魔）主管遮蔽，慧星（彗星）主管不祥，所以（修法）不直接選在白天進行。初日分（日出時分）如同清凈心顯現，中日分（中午時分）如同發起各種修行，後日分（日落時分）如同萬種功德已經圓滿，功用逐漸止息。初夜分（入夜時分）如同安住于自身證悟之地，處於大涅槃的境界，后夜分（後半夜時分）如同憶念根本誓願，生起加持之力。循環往復，週而復始，巡迴運轉沒有窮盡。日的本體是一個，但四大部洲的時間劃分各有不同。現在這個曼荼羅（maṇḍala，壇城）的意義，在於開發菩提心如同太陽一般，所以選取在食前時（上午）進行。遇到好的境界，是因為心沒有形相沒有境界，不是有為法也不是無為法。即使以佛的五眼仔細觀察，也不能見到它的相貌。然而也有種種善根顯發的徵兆，可以瞭解得知。如果是見諦的阿阇梨（ācārya，導師），自然會現前通達。如果還沒有見諦，應當在三昧（samādhi，禪定）中觀察其境界。或者見到修行六度（pāramitā，佈施、持戒、忍辱、精進、禪定、智慧）時，種種六蔽（障礙）不能阻礙為難。或者被眾生所稱讚，乃至被授與菩提記（授記）。或者如前面所說的種種印相，在三昧中，顯現得明顯而奇特，與平常不同。用因果關係來推斷，可以用意念領會。乃至普門相攝之處，也都可以知曉。 經中說：『首先應當為一切如來作禮。』用這樣的偈頌警醒啓發地神。阿阇梨將要警醒啓發地神，先要用心思惟，毗盧遮那佛（Vairocana，光明遍照）無盡莊嚴的身軀周遍法界。十方三世一切如來，也是這樣。每一個無盡莊嚴的身軀都周遍法界。從十住地（daśa-bhūmi，菩薩十地）乃至初地（prathamā-bhūmi，歡喜地）的各位菩薩，分證莊嚴身，無量無邊充滿於法界，沒有間隙，如同胡麻中的油。應當觀想此身遍至一切眾聖面前，以清凈的身、口、意三業至誠作禮。由此因緣獲得無量福報，便應當以沒有顛倒的心施與弟子，愿他沒有障礙困難，迅速成就無上菩提。接下來應當說偈頌警醒啓發地神。如同釋迦牟尼佛（Śākyamuni，佛教創始人）最初坐在菩提道場時對魔王說：『你由於前世做了一次無盡的佈施，所以現在得到自在天主之身。』
【English Translation】 English version: The two attachments (Dvi-graha): Rāhu (the asura in Indian mythology who devours the sun and moon) is in charge of obscuration, and comets are in charge of inauspiciousness, so (the practice) is not directly chosen to be performed during the day. The first part of the day (sunrise) is like the manifestation of a pure mind, the middle part of the day (noon) is like initiating various practices, and the latter part of the day (sunset) is like the myriad merits already perfected, and the function gradually ceases. The first part of the night (early night) is like dwelling in the self-realized ground, being in the state of great Nirvana (mahā-nirvāṇa), and the latter part of the night (late night) is like remembering the fundamental vows and generating the power of blessings. The cycle repeats, revolving endlessly. The essence of the sun is one, but the time divisions of the four continents are different. Now, the meaning of this Mandala (maṇḍala) is to develop the Bodhi mind like the sun, so it is chosen to be performed before meals (morning). Encountering good realms is because the mind has no form and no realm, it is neither conditioned nor unconditioned. Even if observed carefully with the Buddha's five eyes, its appearance cannot be seen. However, there are also signs of various good roots manifesting, which can be understood. If it is a realized Ācārya (ācārya, teacher), he will naturally understand it directly. If he has not yet realized, he should observe the realm in Samadhi (samādhi, meditation). Or see that when practicing the six perfections (pāramitā, generosity, morality, patience, diligence, meditation, wisdom), the various six obscurations (obstacles) cannot hinder or trouble him. Or be praised by sentient beings, and even be given a prediction of Bodhi (vyākaraṇa). Or, like the various mudras mentioned earlier, in Samadhi, they appear clearly and uniquely, different from usual. Inferring from the cause-and-effect relationship, it can be understood with intention. Even the places where the universal door interpenetrates can also be known. The sutra says: 'First, one should pay homage to all the Tathagatas.' Use such a verse to awaken and inspire the earth deity. When the Ācārya is about to awaken and inspire the earth deity, he must first contemplate in his mind that the endless adorned body of Vairocana Buddha (Vairocana, the Illuminator) pervades the Dharma realm. All the Tathagatas of the ten directions and three times are also like this. Each endless adorned body pervades the Dharma realm. From the ten stages (daśa-bhūmi, the ten bhumis of a Bodhisattva) to the first stage (prathamā-bhūmi, the Joyful Ground) of the Bodhisattvas, they partially realize the adorned body, which is immeasurable and boundless, filling the Dharma realm without gaps, like oil in sesame seeds. One should visualize this body pervading before all the holy beings, and pay homage sincerely with the pure three karmas of body, speech, and mind. Because of this cause, one obtains immeasurable blessings, and then one should bestow it on the disciple with a non-inverted mind, wishing him no obstacles or difficulties, and quickly attain unsurpassed Bodhi. Next, one should recite the verse to awaken and inspire the earth deity. Just like when Śākyamuni Buddha (Śākyamuni, the founder of Buddhism) first sat in the Bodhi field, he said to the demon king: 'Because you made an endless offering in a previous life, you now have the body of the sovereign of the Heaven of Comfort and Freedom.'
。然我從無量劫來。修如是大施不可勝數。乃至身肉手足亦無所吝。云何與我𧣦其優劣耶。魔言。我所作福汝已為證。汝之福業誰當證明。若無證者即墮負處也。菩薩爾時申右手指地說真實言。我本於此地上行菩薩道。種種難行苦行地神證知。當知此指即是身密印也。爾時無量地神從地踴出。現其半身而作證明。魔王軍眾由是退散。今阿阇梨欲令弟子不久紹如來位故。亦以此印警發地神。時彼地神。生大嘆喜而作是念。今此佛子乃能建立大事因緣。為將護我等令無損惱故。而見警覺。我應方便守護亦令離諸魔業。以此眾緣力故。即令此地同於金剛也。所說阿利沙偈。名為自然成就真言。若作法時當誦梵本。今具錄之也。七遍誦右手五輪按地。
怛文(二合汝也)睇微(天也有女聲)娑(引)吃屣(二合護也)捕多賜(親也于也)
譯云汝天親護者(于字入下句)。
薩么(一切也)勃馱曩(佛也有多聲)哆以難(引度世也即有導師義)
譯云于諸佛導師。
浙唎耶(二合行也)娜也(修行也)尾世鎩數(殊勝也)
譯云修行殊勝行。
部弭(凈地也)播啰密多(到彼岸也)素者(等也)
譯云凈地波羅蜜(義合等字)。
摩啰(天魔也)塞(去聲)年(軍眾
【現代漢語翻譯】 現代漢語譯本：然而我從無量劫以來，修習如此巨大的佈施，不可勝數，乃至身體、血肉、手足，也無所吝惜。你憑什麼說我不如你呢？魔說道：『我所作的福業，你已經為我作證。你的福業，誰來為你證明呢？如果沒有人證明，你就輸了。』菩薩當時伸出右手指著大地，說真實語：『我過去在這片土地上行菩薩道，種種難行苦行，地神都可以作證。』應當知道，這指就是身密印。當時，無量地神從地涌出，現出半身來為菩薩作證明，魔王和他的軍隊因此退散。現在阿阇梨（Acharya，導師）想要讓弟子不久之後就能繼承如來之位，所以也用這個手印來警醒地神。當時那些地神，生起極大的歡喜，並且這樣想：『現在這位佛子竟然能夠建立如此重大的因緣，爲了保護我們不受到損害，而警覺我們。我們應當想辦法守護他，也讓他遠離各種魔業。』因為這些因緣的力量，就使得這片土地如同金剛一般堅固。所說的阿利沙偈（Arisa Gatha），名為自然成就真言。如果作法的時候，應當誦讀梵文原本，現在全部記錄下來。 七遍誦讀，右手五輪按地。 怛文(二合汝也)睇微(天也有女聲)娑(引)吃屣(二合護也)捕多賜(親也于也) 譯云汝天親護者(于字入下句)。 薩么(一切也)勃馱曩(佛也有多聲)哆以難(引度世也即有導師義) 譯云于諸佛導師。 浙唎耶(二合行也)娜也(修行也)尾世鎩數(殊勝也) 譯云修行殊勝行。 部弭(凈地也)播啰密多(到彼岸也)素者(等也) 譯云凈地波羅蜜(義合等字)。 摩啰(天魔也)塞(去聲)年(軍眾)
【English Translation】 English version: However, I have practiced such immense giving for countless kalpas, so numerous that they cannot be counted, even to the point of not being stingy with my own body, flesh, hands, and feet. How can you compare yourself to me? The demon said, 'You have already testified to the merits I have made. Who will testify to your meritorious deeds? If there is no one to testify, then you have lost.' At that time, the Bodhisattva extended his right finger and pointed to the earth, speaking truthfully, 'In the past, on this earth, I practiced the Bodhisattva path, enduring various difficult and arduous practices, and the earth deities can testify to this.' Know that this finger is the mudra (hand gesture) of body. At that time, countless earth deities emerged from the earth, revealing half of their bodies to testify. The demon king and his army retreated because of this. Now, the Acharya (teacher) wishes to enable his disciple to inherit the position of Tathagata (Thus Come One) soon, so he also uses this mudra to awaken the earth deities. At that time, those earth deities arose with great joy and thought, 'Now this Buddha-child is able to establish such a great cause and condition, and he is alerting us in order to protect us from harm. We should find a way to protect him and also keep him away from all demonic activities.' Because of the power of these causes and conditions, this land becomes as firm as diamond. The Arisa Gatha that is spoken is called the 'Naturally Accomplished Mantra'. If performing a ritual, one should recite the original Sanskrit version, which is now fully recorded. Recite seven times, pressing the ground with the five wheels of the right hand. Tawen (two combined, meaning 'you') diwei (heaven, also female voice) suo (elongated sound) chichi (two combined, meaning 'protect') buduo ci (close, also 'to') Translation: You, heavenly protector (the word 'to' goes into the next line). Samo (all) budanang (Buddhas, also multiple voices) duoyinan (elongated sound, saving the world, also meaning guide) Translation: To all Buddha guides. Zheliye (two combined, practice) naye (cultivation) weishi shashu (supreme) Translation: Cultivating supreme practice. Bumi (pure land) boluomidu (to the other shore) suzhe (equal) Translation: Pure land Paramita (the meaning combines with 'equal'). Mola (heavenly demon) sai (departing tone) nian (army)
也)野他(如也)毫釳難(奴痕反破也)
譯云如破魔軍眾。
赦吃也(二合釋迦也)僧(悉孕反)系娜(師子也)哆以那(救世也)
譯云釋師子救世。
怛他(引)痕(如我也)魔羅(魔也)若延(降也)吃㗚(二合也)埵(伏也)
譯云我亦降伏魔。
漫荼藍隸(漫茶羅也)履佉(引畫)藐(密也反)痕(我也)
譯云我畫漫荼羅。
偈意先告地神云。汝天女親守護此大地者。已曾供養親近一切諸佛導師。修殊勝行。凈治諸地凈滿諸度。及餘種種功德。如摩訶般若中曆法廣明。是以云等。今譯偈五字為句不可具存然地波羅密中。亦已含此眾德也。次偈陳所以。警發之意說誠實言。如世尊昔在菩提漫荼羅。降伏天魔軍眾時。汝于大會中現作證明。由是世尊號為釋迦師子。能獨步無畏救護世間。我今亦欲隨佛所行紹如來事。是故畫此漫荼羅也。我雖未得一切同於如來。然以毗盧遮那三密所加持故。亦能現作佛身。普集一切漫荼羅大會。是故汝今亦當現作證明。使諸魔軍眾不能俎壞也。複次地神是女天。女是三摩地義。即是大日世尊。護持一切眾生心地三昧也。如實相世尊。昔在菩提漫荼羅。降伏無明住地魔王及與塵沙大眾時。以般若波羅蜜手屢舒五力。案一切眾
【現代漢語翻譯】 現代漢語譯本： 也)野他(如也)：如同。 毫釳難(奴痕反破也)：譯為如破魔軍眾。 赦吃也(二合釋迦也)僧(悉孕反)系娜(師子也)哆以那(救世也)：譯為釋迦（釋迦牟尼佛的簡稱）師子（獅子）救世。 怛他(引)痕(如我也)魔羅(魔也)若延(降也)吃㗚(二合也)埵(伏也)：譯為我也降伏魔。 漫荼藍隸(漫茶羅也)履佉(引畫)藐(密也反)痕(我也)：譯為我畫漫荼羅（壇城）。 偈意先告地神云：先以偈頌告知地神說，『你這位天女，親自守護此大地，曾經供養親近一切諸佛導師，修習殊勝的修行，清凈整治諸地，圓滿各種功德。』如同《摩訶般若》中曆法廣明所說。因此說『等』。現在翻譯偈頌，以五字為一句，不能完全儲存原文的意思，然而地波羅密（地的圓滿）中，也已經包含了這些功德。 其次，偈頌陳述了警醒啓發的意義，說誠實的話。如同世尊（釋迦牟尼佛）過去在菩提漫荼羅（菩提樹下的壇城）降伏天魔軍眾時，你（地神）在大會中顯現作證明。因此世尊被稱為釋迦（釋迦牟尼佛的簡稱）師子（獅子），能夠獨自無畏地救護世間。我今天也想追隨佛所行的道路，繼承如來的事業，所以畫此漫荼羅（壇城）。我雖然沒有完全和如來一樣，但是因為毗盧遮那（光明遍照）三密（身語意）所加持的緣故，也能顯現佛身，普遍聚集一切漫荼羅（壇城）大會。所以你現在也應當顯現作證明，使諸魔軍眾不能破壞。' 再次，地神是女天，女是三摩地（禪定）的意義，就是大日世尊（毗盧遮那佛），護持一切眾生心地三昧（正定）。如同實相世尊（真實相的佛），過去在菩提漫荼羅（菩提樹下的壇城），降伏無明住地魔王以及塵沙大眾時，以般若波羅蜜（智慧到彼岸）之手屢次舒展五力（信、進、念、定、慧），按伏一切。
【English Translation】 English version: 也)野他(如也): Like that. 毫釳難(奴痕反破也): Translated as 'like destroying the demon army'. 赦吃也(二合釋迦也)僧(悉孕反)系娜(師子也)哆以那(救世也): Translated as 'Shakya (short for Shakyamuni Buddha) Lion Savior of the World'. 怛他(引)痕(如我也)魔羅(魔也)若延(降也)吃㗚(二合也)埵(伏也): Translated as 'I also subdue the demons'. 漫荼藍隸(漫茶羅也)履佉(引畫)藐(密也反)痕(我也): Translated as 'I draw the Mandala (sacred circle)'. The meaning of the verse is to first tell the earth goddess, 'You, heavenly woman, personally protect this great earth, have offered to and been close to all the Buddhas and teachers, cultivated supreme practices, purified and regulated all the lands, perfected all virtues.' Just as the calendar in the 《Mahaprajna》 (Great Wisdom) clearly states. Therefore, it says 'etc.' Now translating the verse, using five characters as a sentence, it is impossible to fully preserve the original meaning, but the Earth Paramita (perfection of earth) already contains these virtues. Secondly, the verse states the meaning of awakening and inspiring, speaking truthfully. Just as the World Honored One (Shakyamuni Buddha) in the past, when subduing the demon army at the Bodhi Mandala (sacred circle under the Bodhi tree), you (earth goddess) appeared as a witness in the assembly. Therefore, the World Honored One is called Shakya (short for Shakyamuni Buddha) Lion, able to independently and fearlessly save the world. Today, I also want to follow the path of the Buddha and inherit the work of the Tathagata (Thus Come One), so I draw this Mandala (sacred circle). Although I am not completely the same as the Tathagata, because of the blessing of Vairocana's (the Illuminator) three secrets (body, speech, and mind), I can also manifest the Buddha's body and universally gather all Mandala (sacred circle) assemblies. Therefore, you should also appear as a witness now, so that the demon armies cannot destroy it.' Furthermore, the earth goddess is a female deity, and female represents the meaning of Samadhi (meditative absorption), which is the Mahavairocana Buddha (Great Sun Buddha), protecting the Samadhi (right concentration) of all beings' minds. Just as the True Aspect World Honored One (Buddha of True Form), in the past at the Bodhi Mandala (sacred circle under the Bodhi tree), when subduing the King of Ignorance and the countless masses, repeatedly extended the five powers (faith, diligence, mindfulness, concentration, wisdom) with the hand of Prajnaparamita (wisdom to the other shore), pressing down on everything.
生心地。時汝三昧現作證明。是故無量應度眾生四種魔軍。由此退散。是故號為寂業師子。能以自在神通救世間者。我今亦欲平治弟子心地。畫作大悲漫荼羅。汝亦當為作證明。令伏四魔軍眾也。複次以字門釋此阿利沙。具無量義。然要其宗極。正在他字之中。梵音怛多是如義。多字長引中即帶阿聲。以一切法本不生故。如於實相不增不減。即以此義警發一切地神也。彼誦偈時。應長跪兩膝著地。由智慧手舒其五輪。平掌案地。方誦此阿利沙偈。一七度印之加持七遍。此即是名真言印相應也。阿阇梨言。欲作此法時。先以三昧耶法界金剛自性加持自身。皆如供養法中所說。用啰字門。自凈心地及此道場地已。于瑜伽中。先起半月風輪以訶字加持之。次起水輪以縛字加持之。次起金剛地輪以阿字加持之。一緣諦觀相應明瞭。善調心及氣息。一氣誦阿字門相續不間。力極息還又複誦之。或一息或三息。乃至令有所覺觸也。以如是一緣方便故。即入三昧。逮見秘密莊嚴佛菩薩大會。或自見內外地中諸過咎也。
經云。以涂香花等供養者。非但警發而已。又當以種種香花燈明等。供養十方諸佛及地神也。然此中地有三種。謂以啰字門。凈除自心地弟子心地及道場地。皆以阿字門持之使成金剛。若就秘密釋中明供養義。亦
【現代漢語翻譯】 現代漢語譯本： 生心地。這時你的三昧（Samadhi，一種精神集中狀態）顯現出來作為證明。因此，無量應當被度化的眾生和四種魔軍，都因此退散。所以你被稱為寂業師子，能夠以自在神通拯救世間。我現在也想平整弟子的心地，繪製大悲漫荼羅（Mandala，一種象徵宇宙的圖），你也應當為我作證明，令四魔軍眾被降伏。其次，用字門來解釋這個阿利沙（Arisa），具有無量意義。然而要說到它的宗極，正在於他字之中。梵音怛多（Tatta）是『如』的意思。多字長音中即帶有阿聲，因為一切法本來不生，如於實相不增不減。就用這個意義來警發一切地神。當他誦偈時，應當長跪，兩膝著地，用智慧之手舒展五輪，平掌按地，才誦這個阿利沙偈。用七度印加持七遍，這就是所謂的真言印相應。阿阇梨（Acharya，導師）說，想要作這個法時，先用三昧耶法界金剛自性加持自身，都如供養法中所說。用啰（Ra）字門，清凈自己的心地以及這個道場，用阿（Ah）字門持之。在瑜伽（Yoga，一種修行方法）中，先升起半月風輪，用訶（Ha）字加持它。其次升起水輪，用縛（Va）字加持它。其次升起金剛地輪，用阿（Ah）字加持它。一心一意地諦觀，相應明瞭，好好地調整心和氣息。一口氣誦阿（Ah）字門，相續不斷，用盡力氣，氣息用完再誦。或者一口氣，或者三口氣，乃至令有所覺觸。用這樣一心一意的方便，就進入三昧，得見秘密莊嚴的佛菩薩大會，或者自己見到內外地中的各種過失。
經中說，用涂香花等供養，不只是警發而已，還應當用種種香花燈明等，供養十方諸佛以及地神。然而這裡所說的地有三種，就是用啰（Ra）字門，清凈自己的心地、弟子的心地以及道場，都用阿（Ah）字門持之，使之成為金剛。如果就秘密釋中說明供養的意義，也
【English Translation】 English version: The ground of the living mind. At that time, your Samadhi (a state of mental concentration) manifests as proof. Therefore, countless beings who should be saved and the four kinds of Mara's (demon) armies are scattered by this. Therefore, you are called the Silent Karma Lion, who can save the world with unhindered supernatural powers. Now I also want to purify the minds of my disciples and draw the Great Compassion Mandala (a symbolic representation of the universe). You should also be my witness, so that the four Mara's armies can be subdued. Furthermore, using the seed-syllables to explain this Arisa, it has immeasurable meanings. However, to speak of its ultimate principle, it lies in the syllable 'ta'. The Sanskrit sound Tatta means 'suchness'. The elongated 'ta' sound inherently carries the 'a' sound, because all dharmas are originally unborn, like suchness, neither increasing nor decreasing. Use this meaning to awaken all the earth deities. When reciting the verse, one should kneel with both knees on the ground, extend the five wheels (fingers) with the hand of wisdom, and press the ground with a flat palm before reciting this Arisa verse. Add the sevenfold seal seven times. This is called the mantra-mudra correspondence. The Acharya (teacher) said, 'When you want to perform this practice, first bless yourself with the Samaya (vow), Dharmadhatu (realm of dharma), Vajra (diamond) nature, just as described in the offering ritual. Use the seed-syllable Ra to purify your own mind and this mandala, and hold it with the seed-syllable Ah. In Yoga (spiritual practice), first raise the half-moon wind wheel and bless it with the seed-syllable Ha. Next, raise the water wheel and bless it with the seed-syllable Va. Next, raise the Vajra earth wheel and bless it with the seed-syllable Ah. Single-mindedly contemplate with clear understanding, harmonizing the mind and breath well. Recite the seed-syllable Ah continuously in one breath, exerting all strength until the breath is exhausted, then recite again. Either one breath or three breaths, until there is some sensation or touch. By means of such single-minded skillful means, one enters Samadhi and sees the assembly of secret and adorned Buddhas and Bodhisattvas, or one sees the various faults within and without the earth.'
The sutra says, 'Offering with scented paste, flowers, etc., is not only to awaken, but also to offer various incense, flowers, lamps, and lights to the Buddhas of the ten directions and the earth deities.' However, there are three kinds of earth mentioned here, which are purifying one's own mind, the disciple's mind, and the mandala with the seed-syllable Ra, and holding them all with the seed-syllable Ah to make them Vajra. If we explain the meaning of offering in the secret explanation, it also
復如是。若阿阇梨。以凈菩提心種種功德。迴向一切智智印。即是供養自法界中一切諸佛及持地者。以此功德回施弟子。資助成佛因緣。即是供養弟子心法界中一切諸佛及持地者。若用莊嚴此金剛道場。即是以法供養十方世界中一切諸佛。供養已。復應歸命一切如來。例解可知也。
經云。然後治地。如其次第當具眾德者。謂凡欲造漫荼羅。先須作如是法。方乃掘地擇治。亦兼三種地義。淺秘兩釋。乃至如經所說次第具諸支分。故云當具眾德也。時金剛手。為欲發明如來深密之旨。斷除未來弟子疑惑心故。頭面禮世尊足。而說偈言。佛法離諸相。乃至不順法然道者。謂我親從佛。聞諸法實相遠離一切諸相。法佛所住住於法位。若如來出世若不出世。常自寂滅不可思議。非思量分別之所能及。亦非因量譬喻所能表示。若法相常爾。則非諸佛所能造作。何況有為諸相能整合乎。何故天中之天大精進者。今乃說此擇地造壇等有為事相。及與真言次第行法。令修學者。辨種種香花供物。口隨覺觀言說。身學手印威儀。心緣本尊色貌形位。既是有為有相。豈能正順無為無相法爾之道乎。唯愿世尊開發是中深趣。除世間如言妄執及疑謗之情也。爾時薄伽梵以下。世尊偈答。初云善聽法之相者。以諸法實相義甚深難見。是故誡
【現代漢語翻譯】 現代漢語譯本：同樣如此。如果阿阇梨（Acharya，導師），以清凈的菩提心和種種功德，迴向一切智智印（Sarvajñajñāna-mudrā，一切智慧的印記），那就是供養自己法界中的一切諸佛和持地者（可能是指地神或護法）。用這些功德回施給弟子，資助他們成就佛果的因緣，那就是供養弟子心法界中的一切諸佛和持地者。如果用莊嚴來裝飾這個金剛道場（Vajra-maṇḍala，金剛壇城），那就是以佛法供養十方世界中的一切諸佛。供養完畢后，還應當歸命一切如來（Tathāgata，如來），其中的道理可以參照之前的解釋來理解。
經中說：『然後整治土地，按照次第應當具備各種功德』，意思是說凡是想要建造曼荼羅（Maṇḍala，壇城），首先必須按照這樣的方法去做，然後才能挖掘土地並選擇整治。這裡也包含了三種土地的含義，有淺顯的解釋和深秘的解釋。乃至如經文所說的次第，具備各種支分，所以說應當具備各種功德。當時金剛手（Vajrapāṇi，金剛手菩薩），爲了闡明如來深奧秘密的旨意，斷除未來弟子心中的疑惑，於是頭面頂禮世尊的足，並且說了偈頌：『佛法遠離各種相』，乃至『不順應法爾之道』，意思是說我親自從佛那裡聽聞諸法的實相，是遠離一切諸相的。法佛（Dharma-Buddha，法身佛）所安住的地方安住於法位，無論如來出世還是不出世，常自寂滅，不可思議，不是思量分別所能達到的，也不是因量譬喻所能表示的。如果法相本來就是如此，那就不是諸佛所能造作的，更何況是有為的各種相能夠整合呢？為什麼天中之天、大精進者（指佛陀），現在卻說選擇土地、建造壇城等有為的事相，以及真言（Mantra，咒語）的次第行法，讓修行學習的人，辨別各種香花供物，口中隨著覺觀而言說，身體學習手印威儀，心中緣念本尊的色貌形位，既然是有為有相，怎麼能夠真正順應無為無相、法爾如是的道理呢？唯愿世尊開示其中的深奧趣味，消除世間人如言語般虛妄的執著以及疑惑誹謗的情感。』 爾時薄伽梵（Bhagavān，世尊）以下，是世尊用偈頌來回答。開始說『善聽法之相』，因為諸法實相的意義非常深奧難以見到，所以告誡。
【English Translation】 English version: Likewise. If the Acharya (teacher), with a pure Bodhi mind and various merits, dedicates them to the Sarvajñajñāna-mudrā (the seal of all wisdom), that is offering to all the Buddhas and earth-holders (possibly referring to earth deities or protectors) in his own Dharma-realm. By dedicating these merits to disciples, assisting them in the causes and conditions for attaining Buddhahood, that is offering to all the Buddhas and earth-holders in the Dharma-realm of the disciples' minds. If one uses adornments to decorate this Vajra-maṇḍala (Vajra-maṇḍala, diamond mandala), that is offering the Dharma to all the Buddhas in the ten directions. After making offerings, one should also take refuge in all the Tathāgatas (Tathāgata, Thus Come One), and the reasoning can be understood by referring to the previous explanations.
The sutra says: 'Then prepare the ground, and in sequence, it should possess all virtues,' meaning that whoever wants to build a Maṇḍala (Maṇḍala, mandala), must first do it according to this method, and then dig the ground and choose to prepare it. This also includes the meaning of the three types of ground, with both superficial and profound explanations. Even to the extent that, as the sutra says, in sequence, it possesses all the components, therefore it is said that it should possess all virtues. At that time, Vajrapāṇi (Vajrapāṇi, Vajrapani Bodhisattva), in order to elucidate the profound and secret meaning of the Tathāgata, and to eliminate the doubts in the minds of future disciples, prostrated at the feet of the World Honored One, and spoke a verse: 'The Buddha-dharma is apart from all forms,' and even 'does not accord with the natural way of Dharma,' meaning that I personally heard from the Buddha that the true nature of all dharmas is apart from all forms. The place where the Dharma-Buddha (Dharma-Buddha, Dharma body Buddha) dwells abides in the Dharma position, whether the Tathāgata appears in the world or not, it is always in silent extinction, inconceivable, not reachable by thought and discrimination, nor can it be expressed by inference or analogy. If the Dharma-nature is always like this, then it cannot be created by the Buddhas, let alone can the various conditioned forms be assembled? Why is it that the Heaven of Heavens, the greatly diligent one (referring to the Buddha), now speaks of the conditioned phenomena such as choosing land and building altars, as well as the sequential practices of Mantras (Mantra, mantra), allowing practitioners to distinguish various incense, flowers, and offerings, speaking according to their perceptions, learning hand gestures and dignified manners with their bodies, and focusing their minds on the colors, appearances, shapes, and positions of the principal deities. Since these are conditioned and have forms, how can they truly accord with the unconditioned, formless, and natural way of Dharma? May the World Honored One reveal the profound interest within, and eliminate the worldly attachments to words and the feelings of doubt and slander.' At that time, Bhagavān (Bhagavān, World Honored One) and below, is the World Honored One answering with a verse. It begins by saying 'Listen well to the aspect of Dharma,' because the meaning of the true nature of all dharmas is very profound and difficult to see, therefore it admonishes.
令善聽也。夫法常無性從眾緣生。即是八心之相越諸戲論。汝欲更於何處。求覓無相無為之法耶。故次句云法離於分別及一切妄想等。若了知諸法本無相如是。則照見心之實相。從本初以來常自不生。爾時一切身口意業。皆如虛空不可盡。故云我成最正覺。究竟如虛空也。然一切愚童凡夫。以不如實知故。邪倒妄執種種境界。所謂時方諸相貌等。樂欲無明覆。常為愛水所潤無明所覆。若我舍于方便。直為眾生說如是自證之法。彼等云何悟解而能進趣耶。故偈次明設教之意。云爲度彼等故。隨順方便說也。佛意言。我以甚深法相不可直宣說故。以方便力。寄此漫荼羅具緣支分。令初業者。措心有地所作不空。即以此蒙佛加持。兼得觀察十緣生句故。能不動實相遊戲神通。普觀一切善知識。莊嚴一切諸佛土。不欲令諸行人。放舍諸行住于無相。又不令執著諸行住于有相。故云雖說時方所作業。而實無時方。無作無造者。彼一切諸法。唯住于實相也。若一切有為之法。皆悉住于實相。豈得如彼癡人。或欲逃避虛空。或欲貪著虛空乎。複次阿阇梨。於此中廣說法花經三車譬喻。如彼長者諸子幼小無知。雖種種善言勸誡。欲令出於火難。終不能得。時長者觀彼深心所著唯在嬉戲。即以方便而告之言。今此門外有三種妙車。汝等當
【現代漢語翻譯】 現代漢語譯本： 請仔細聆聽。法（dharma）的本質是無自性的，它由各種因緣和合而生。這便超越了八種意識的表象，以及各種虛妄的理論。你還想在哪裡尋找無相、無為的法呢？所以偈語的下一句說，法是遠離分別和一切妄想的。如果能夠了知諸法原本就是無相的，那麼就能照見心的真實相狀，從最初以來，心本來就是不生不滅的。那時，一切身、口、意所造的業，都如同虛空一樣不可窮盡。所以說，我成就了最正覺（Anuttara-samyak-sambodhi），究竟如同虛空一般。然而，一切愚昧無知的凡夫，因為不能如實地瞭解這個道理，所以會產生邪見、顛倒的妄想，執著于各種境界，比如時間、空間、各種表象等等。他們被無明所覆蓋，貪戀慾望，常被愛慾之水所滋潤。如果我捨棄方便法門，直接為眾生宣說這種自我證悟的法，他們又怎麼能夠理解並進而修行呢？所以偈語接下來闡明了設立教法的用意，說『爲了度化他們，所以隨順方便而說』。佛（Buddha）的意思是說，因為甚深的法相無法直接宣說，所以用方便之力，借用這個曼荼羅（mandala，壇城）的各種因緣和支分，讓初學者能夠安心修行，所作所為都不會落空。這樣，他們既能得到佛的加持，又能觀察十緣生句，從而能夠不動搖地安住于實相，遊戲神通，普遍地觀察一切善知識（kalyāṇa-mitra），莊嚴一切諸佛國土。佛不希望修行人放棄修行而安住于無相，也不希望他們執著于修行而安住于有相。所以說，雖然說了時間、空間和所作之業，但實際上沒有時間、空間，沒有作者，也沒有造作者。這一切諸法，都安住于實相之中。如果一切有為之法，都安住于實相之中，又怎麼會像那些愚癡的人一樣，想要逃避虛空，或者想要貪著虛空呢？ 再次，阿阇梨（ācārya，導師）在這裡廣泛地講述《法華經》（Lotus Sutra）中三車（three carts）的比喻。就像那位長者的孩子們年幼無知，雖然長者用各種善言勸誡，想要讓他們脫離火災，最終卻不能成功。這時，長者觀察到孩子們內心深處所執著的只是嬉戲玩耍，於是就用方便法門告訴他們說，現在門外有三種美妙的車子，你們應當...
【English Translation】 English version: Listen carefully. The nature of dharma is without self-nature; it arises from various causes and conditions. This transcends the appearances of the eight consciousnesses and all illusory theories. Where else do you seek the unconditioned and non-active dharma? Therefore, the next verse says that dharma is apart from discrimination and all delusions. If one can understand that all dharmas are originally without form, then one can see the true nature of the mind, which from the very beginning is neither born nor dies. At that time, all actions of body, speech, and mind are as inexhaustible as space. Therefore, it is said that I have attained the Anuttara-samyak-sambodhi (most complete perfect enlightenment), ultimately like space. However, all ignorant ordinary beings, because they do not truly understand this principle, have wrong views, inverted delusions, and cling to various realms, such as time, space, and various appearances. They are covered by ignorance, crave desires, and are constantly nourished by the water of love. If I were to abandon expedient means and directly preach this self-realized dharma to sentient beings, how could they understand and progress in their practice? Therefore, the verse next clarifies the intention of establishing the teachings, saying, 'In order to liberate them, I speak according to expedient means.' The Buddha's intention is that because the profound dharma cannot be directly proclaimed, I use the power of expedient means, borrowing the various causes, conditions, and components of this mandala (sacred diagram), so that beginners can practice with peace of mind, and their actions will not be in vain. In this way, they can receive the Buddha's blessings and observe the ten causes and conditions of arising, so that they can steadfastly abide in the true nature, play with supernatural powers, universally observe all kalyāṇa-mitras (spiritual friends), and adorn all Buddha lands. The Buddha does not want practitioners to abandon practice and abide in the formless, nor does he want them to cling to practice and abide in the formed. Therefore, it is said that although time, space, and actions are spoken of, in reality there is no time, no space, no actor, and no creator. All these dharmas abide in the true nature. If all conditioned dharmas abide in the true nature, how can they be like those foolish people who want to escape from space or want to cling to space? Furthermore, the ācārya (teacher) here extensively explains the parable of the three carts from the Lotus Sutra. Just like the children of that elder who were young and ignorant, although the elder used various good words to persuade them, wanting them to escape from the fire, he ultimately could not succeed. At this time, the elder observed that what the children were deeply attached to was only playing, so he used expedient means to tell them that there are now three wonderful carts outside the door, you should...
往取之可自娛樂。時彼諸子以聞遊戲之名。適其愿故。情皆勇銳奔競而出。及其等獲寶乘莊嚴第一。乃非彼等宿心之所圖之。此漫荼羅法門亦復如是。如來以世間因緣事相。擬儀況喻不思議法界。以俯逮群機。若可承攬。便能普門信解勇進修行。及以蒙三密加被。自見心明道時。乃知種種名言皆是如來密號。亦非彼常情之所圖也。如言三月持誦。乃是性凈圓明中三轉方便。豈可但作九旬解耶。又如東方寶幢佛。乃是初發凈菩提心義。豈得但作四方解耶。以此例之。則諸餘法門皆可意領。故云而實無時方。乃至唯住于實相也。複次世尊大悲無限。哀愍諸未來世障重根鈍眾生。不能頓入法界故。於此深秘藏中。以旋轉總持兼存淺略方便。設於事相之中思惟修習。亦成世間悉地功不唐捐。三密冥資終成佛果。故次偈云。複次秘密主。于當來世時。劣慧諸眾生。以癡愛自蔽。唯依于有相。恒樂於斷常。時方所作業。善不善諸相。盲冥樂求果。不知解此道。為度彼等故。隨順方便說也。是故傳法之人。當善識根緣又知法門分劑。應病授藥勿使差機。若著相之人。而輒爾為說甚深空義。則令怖畏疑惑增其不信。若利根深智。而輒授以淺略法門。則以為不順無為正道而生輕慢。既於他無益。又自犯三昧耶。故應先住瑜伽觀彼本末因緣
【現代漢語翻譯】 現代漢語譯本 可以拿來自己娛樂。當時那些孩子們聽到遊戲的名字，正合他們的心意，情緒都變得勇敢而急切，奔跑著爭先恐後地出來。等到他們得到了寶貴的車輛，裝飾華麗無比，卻不是他們原本所期望的。這個漫荼羅（Mandala，壇城）法門也是這樣。如來用世間的因緣事相，來比擬和譬喻不可思議的法界，以便能夠接引各種根器的眾生。如果他們能夠接受和領會，就能普遍地信解，勇敢地精進修行，並且蒙受身口意三密的加持。當他們自己見到心性光明，證悟真理的時候，才知道種種名言都是如來的秘密稱號，也不是他們通常所能想像的。比如，說『三月持誦』，乃是性凈圓明中三轉方便，怎麼可以僅僅理解為九十天呢？又比如，東方寶幢佛（Buddha of the Jeweled Banner of the East），乃是最初發起清凈菩提心的意義，怎麼可以僅僅理解為方位呢？用這個例子來類推，那麼其他的法門都可以領會其意。所以說，而實際上沒有時間和空間的限制，乃至唯獨安住于實相之中。其次，世尊大悲無限，哀憐那些未來世業障深重、根器遲鈍的眾生，不能夠立刻進入法界，因此在這深奧秘密的法藏中，用旋轉總持的方式，兼顧淺顯易懂的方便法門。即使在事相之中進行思惟和修習，也能成就世間的悉地（Siddhi，成就），功夫不會白費，三密的默默資助最終會成就佛果。所以接下來的偈頌說：『複次秘密主（Guhyapati，秘密主），于當來世時，劣慧諸眾生，以癡愛自蔽，唯依于有相，恒樂於斷常，時方所作業，善不善諸相，盲冥樂求果，不知解此道，為度彼等故，隨順方便說也。』因此，傳法的人，應當善於識別眾生的根器和因緣，又要了解法門的不同層次，應該根據病癥來給予藥物，不要出現差錯。如果對於執著于現象的人，卻隨便地為他們講述甚深的空性之義，就會讓他們感到害怕和疑惑，增加他們的不信任。如果對於根器銳利、智慧深厚的人，卻給予他們淺顯易懂的法門，他們就會認為這不符合無為的正道，從而產生輕慢之心。這樣既對他人沒有益處，又自己違犯了三昧耶（Samaya，誓言）。所以應該先安住于瑜伽（Yoga，相應），觀察他們的本末因緣。
【English Translation】 English version It can be taken for self-entertainment. At that time, when those children heard the name of the game, it suited their wishes, and their emotions became brave and eager, running and rushing out. When they obtained the precious vehicles, adorned with unparalleled splendor, it was not what they had originally expected. This Mandala (Mandala, sacred geometric figure) Dharma-door is also like this. The Tathagata (Tathagata, 'Thus Gone One', Buddha) uses worldly causes and conditions to compare and illustrate the inconceivable Dharma-realm, in order to reach all kinds of beings. If they can accept and comprehend, they can universally believe, understand, bravely advance in practice, and receive the blessings of the three secrets of body, speech, and mind. When they see the light of their own mind and realize the truth, they will know that all kinds of names and words are the secret titles of the Tathagata, which they could not normally imagine. For example, 'reciting for three months' is the three-fold expedient means in the pure and perfect enlightenment of the self-nature. How can it be understood only as ninety days? Also, for example, the Buddha of the Jeweled Banner of the East (Buddha of the Jeweled Banner of the East) is the meaning of initially arousing the pure Bodhi-mind (Bodhi-mind, the mind of enlightenment). How can it be understood only as a direction? By analogy with this example, the meaning of all other Dharma-doors can be understood. Therefore, it is said that there is actually no limitation of time and space, and one abides only in the reality of suchness. Secondly, the World-Honored One (World-Honored One, Buddha) has unlimited great compassion, and pities those beings in the future world who have heavy karmic obstacles and dull faculties, and cannot immediately enter the Dharma-realm. Therefore, in this profound and secret treasure, he uses the method of rotating Dharani (Dharani, a type of mantra) while also preserving simple and easy expedient methods. Even if one contemplates and practices within phenomena, one can achieve worldly Siddhi (Siddhi, accomplishment), and the effort will not be in vain. The silent assistance of the three secrets will ultimately lead to the attainment of Buddhahood. Therefore, the following verse says: 'Furthermore, Guhyapati (Guhyapati, Lord of Secrets), in the future world, those beings of inferior wisdom, blinded by ignorance and love, rely only on the phenomenal, and are always fond of permanence and annihilation, actions based on time and space, good and bad phenomena, blindly seeking results, not knowing how to understand this path, for the sake of liberating them, expedient methods are spoken accordingly.' Therefore, the person who transmits the Dharma should be good at recognizing the faculties and conditions of beings, and also understand the different levels of the Dharma-doors. One should give medicine according to the illness, and not make mistakes. If one speaks of the profound meaning of emptiness to those who are attached to phenomena, it will cause them to be afraid and doubtful, and increase their disbelief. If one gives simple and easy Dharma-doors to those who have sharp faculties and profound wisdom, they will think that it does not conform to the unconditioned right path, and thus generate contempt. In this way, it is not beneficial to others, and one violates the Samaya (Samaya, vow) oneself. Therefore, one should first abide in Yoga (Yoga, union), and observe their original and ultimate causes and conditions.
。善了知已。當觀此問答中施權顯實之意。散入一切諸方便門而教授之。則能多所饒益。故不生障難也。
經云。秘密主如是所說處所中。隨在一地治令堅固。取未至地瞿摩夷及瞿摸怛啰。和合涂之。次以香水真言灑凈者。如教所說。凡造漫荼羅。於七日內須畢。于最初日。阿阇梨當住大日如來自性。然後警發地神。嚴身方便皆如供養次第中說。警發已。即用不動尊真言加護之。然後掘地如法擇治。彼應先掘中心一肘量。擇畢還復填之。若盈滿有餘為上地。如舊為中。不滿者為下。如是次第除諸過已。細治所掘之土稍稍填之。潤以牛液筑令堅固。平正猶如手掌。次用瞿摩夷瞿摸怛啰和合涂之。若淺略釋者。此是牛糞及液。為順彼方俗法以為清凈故。就秘密釋之。瞿是行義。以入阿字門故。則是諸法無行。摩是我義。夷則乘義。何故諸法無行。以一切法我不可得故。若無有我。則無所乘及與乘者。爾乃名為大乘也。瞿摸義同前釋。怛啰是如如離塵垢義。即是心之實相。若行者能如是凈治心地。則能畢竟清凈離諸障礙也。凡擇地平治了知其方分。即穿漫荼羅中心深一肘許。用成辨諸事真言。加持五寶五穀五藥。安置其中。去垢辟除等皆如供養法中說。若深秘釋者。即是安立菩提心中五智之寶。能起五種善萠。滅除五
【現代漢語翻譯】 現代漢語譯本。善於瞭解這些之後，應當觀察這些問答中施設權巧方便，彰顯真實義理的用意，將這些道理分散融入一切方便法門中去教授，就能多多饒益眾生，因此不會產生障礙和困難。
經中說：『秘密主（Guhyapati，金剛手菩薩的別名），像這樣所說的地方，無論在哪一塊土地上，都要整治使之堅固。取未曾踐踏過的土地上的牛糞（Gomaya）和牛乳（Gomutra），混合在一起塗抹。然後用香水和真言灑凈』，就像經典所說的那樣。凡是建造曼荼羅（Mandala，壇城），必須在七天之內完成。在最初的一天，阿阇梨（Acharya，導師）應當安住于大日如來（Mahavairocana）的自性之中，然後警覺啓發地神。嚴飾自身的方法都如供養次第中所說。警覺啓發之後，就用不動尊（Acala）真言加持守護它，然後挖掘土地，如法選擇整治。應當先挖掘中心一肘的量。選擇完畢后，再填回去。如果盈滿有餘，是上等的地；和原來一樣，是中等的；不滿，是下等的。像這樣依次去除各種過失之後，仔細整治所挖掘的土，慢慢地填回去，用牛液潤濕，夯實使之堅固，平整得像手掌一樣。然後用牛糞和牛乳混合塗抹。如果淺略地解釋，這就是牛糞和牛乳，爲了順應當地的風俗習慣，認為這樣是清凈的緣故。就秘密地解釋，『瞿（Go）』是行義，因為進入『阿（A）』字門，所以是諸法無行。『摩（Ma）』是『我』義，『夷（i）』是乘義。為什麼諸法無行？因為一切法『我』不可得的緣故。如果沒有『我』，就沒有所乘和能乘的人，這才叫做大乘。『瞿摸（Gomutra）』的意義和前面的解釋相同。『怛啰（Tra）』是如如離塵垢義，就是心的實相。如果修行者能夠像這樣清凈整治心地，就能畢竟清凈，遠離各種障礙。凡是選擇土地，平整之後，瞭解它的方位，就穿曼荼羅的中心，深一肘左右。用成辦諸事的真言，加持五寶、五穀、五藥，安置在其中。去除污垢、辟除不祥等，都如供養法中所說。如果深秘地解釋，就是安立菩提心中五智之寶，能生起五種善根，滅除五
【English Translation】 English version. Having understood this well, one should observe the intention of expediently revealing the truth in these questions and answers, and disseminate these principles into all expedient methods for teaching, which will greatly benefit sentient beings, and thus no obstacles or difficulties will arise.
The sutra says: 'O Lord of Secrets (Guhyapati, another name for Vajrapani), in such a place as described, wherever the land may be, it should be prepared and made firm. Take cow dung (Gomaya) and cow urine (Gomutra) from untouched ground, mix them together and apply them. Then purify it by sprinkling with fragrant water and mantras,' as the scriptures say. Whenever a Mandala (Mandala, sacred space) is constructed, it must be completed within seven days. On the first day, the Acharya (Acharya, teacher) should abide in the self-nature of Mahavairocana (Mahavairocana), and then awaken and alert the earth deities. The methods of adorning oneself are all as described in the order of offerings. After awakening and alerting, one should use the Acala (Acala) mantra to protect it, and then excavate the land and select and prepare it according to the Dharma. One should first excavate a cubit's worth from the center. After selecting, fill it back in. If it is overflowing, it is superior land; if it is the same as before, it is medium; if it is insufficient, it is inferior. After removing all faults in this order, carefully prepare the excavated soil, slowly fill it back in, moisten it with cow's milk, and compact it to make it firm, smooth and even like the palm of a hand. Then apply a mixture of cow dung and cow urine. If interpreted superficially, this is cow dung and cow urine, to comply with local customs, as it is considered pure. Interpreted secretly, 'Go' (Go) means action, because it enters the 'A' (A) syllable gate, so it is the non-action of all dharmas. 'Ma' (Ma) means 'I', and 'i' (i) means vehicle. Why are all dharmas without action? Because the 'I' is unattainable in all dharmas. If there is no 'I', there is neither the vehicle nor the one who rides it, and this is called the Great Vehicle. The meaning of 'Gomutra' (Gomutra) is the same as the previous explanation. 'Tra' (Tra) means suchness, free from dust and defilement, which is the true nature of the mind. If the practitioner can purify and prepare the mind ground in this way, they can ultimately be pure and free from all obstacles. Whenever selecting land, after leveling it, understand its orientation, and then pierce the center of the Mandala, about a cubit deep. Use the mantra for accomplishing all things, bless the five jewels, five grains, and five medicines, and place them inside. Removing impurities and warding off inauspiciousness are all as described in the offering methods. If interpreted deeply and secretly, it is establishing the treasure of the five wisdoms in the Bodhi mind, which can generate five kinds of good roots and eliminate five
種過患。故云五穀五藥也。如是安置了。更復凈涂使極平正。應取欲灌頂瓶。貯以凈水。勿令大滿。插諸花果。中置五寶谷藥。于埋寶處置之。自第三日置瓶以後。當日日三時。誦辨事真言一百八遍加持此瓶。然後作餘事業也。至第四日暮。次用香水真言加持香水。或一百八遍乃至千遍。然後灑凈。彼真言曰。
南摩三曼多勃馱喃阿缽啰(二合)口*底三迷(二)伽伽那三迷(三)三么多奴揭帝(四)缽啰(二合)吃㗚(二合)底微輸(上)睇(五)達摩馱賭微戍達你(六)莎訶
初句普歸命諸佛。如毗盧遮那三身遍一切處。十方三世一切如來。亦復如是。今皆以普遍心。一切歸命已。然後說此真言。欲令此諸世尊不越本誓故。同共加持而作證明也。下一切真言例爾。不復廣釋。第二句中。以最初阿字門為真言之體。所謂種子字也。余諸字門。皆為莊嚴此字故。以此字門即是菩提心本原。今所造大悲藏生漫荼羅王。乃先用香水灑凈。皆為治如是心地令離諸垢穢故。若論外境。亦是所持金剛心地。是故餘字皆為成此字門也。阿字是一切法本不生義。次云波羅字者。波是第一義諦。羅名為塵。以一切字皆入阿字門故。即是塵垢本來不生。塵垢本來不生。即是第一義諦。第一義諦。所謂凈菩
提心也。次有底字。正體是多字門。以帶三昧聲故轉為底。底是心義。亦是如如義。如如於自心如實之相。即是凈菩提心。凈菩提心。於一切法都無染著。即名蓮花三昧。住是三昧者。乃至諸法空相二亦不可得。所謂為諸佛大空故。次明娑字么字門。以定慧均等具三昧聲。故云三迷也。此中但約字門解釋。如諸大乘經論。約四悉壇四不生等。以種種因緣譬喻。廣演阿字門。則有無量句義。又以一切語言中皆帶阿聲故。一一字門皆具一切字門。若得意者當自在旋轉說之。以下不可具論也。複次真言中。有字義有句義。字義已如前說。若句義者。此阿缽啰底三迷。是無等無對義。謂此心地漫荼羅王。出過一切語言譬喻。乃至無有一法可為倫匹。故云無等。何故如此。以具含如上字門所說義故。第三句義云虛空等。言此心地。畢竟凈無分別。無邊際等同虛空也。複次伽字門是行義。那是大空。於法自在義。以伽字入阿字門故。一切法本初以來都無所行。如來於此法中到于實際。又復更無所行。以不行故。即是住于大空於法自在。以我心地與此大空畢竟等故。當知弟子心地及道場地。亦復如是。故云等虛空也。第四句義云等隨者。以金剛地等虛空故。即能等遍一切眾生界。普現隨類之身。故堪畫作漫荼羅也。複次娑是漏義。么
是我義意義。此等諸眾生界。本不生故皆悉如如。是故法界眾生界畢竟等。努者大空三昧。如來住此大空三昧。無行無到亦無去來。而能如其心量隨緣應現。故云等隨也。第五句義云本性凈者。還轉釋阿字凈菩提心門。及香水義。如來以等至法界之香。之與大悲三昧水和合。能普灑一切眾生心地。除其垢穢。何故如是。由彼本性凈故。如水性本凈故能凈諸垢穢。如來香水亦如是。由本凈故。能以凈一切眾生心故。次明第六句義。云凈除法界也。猶如香水灑地為除穢故。如來亦爾。以性凈之戒香。和合性凈之悲水。遍灑法界眾生性凈之心地。為令一切戲論皆凈除故。亦當以諸字門而廣衍之。以一切如來同說如是大誓故。名為真言也。複次法界者。即是眾生界。眾生界者即是心界。心界者即是本性凈。本性凈者即是遍至一切等同虛空。等同虛空者即是無等無等阿字。門如虛空無邊。故當知阿字門亦無。邊如虛空無染無變無動故。當知阿字門亦無染無變無動。如虛空離一切相而含萬像。離一切作而世間事業因之得成。阿字門亦復如是。無相無作而具足無盡莊嚴。成就普門不思議業。如是當以種種門自在說之。然復有無量無邊未曾有法。非彼虛空所能譬喻。是故阿字門為真言種子。過於譬類也。末句云莎訶。是警覺義。以一切
【現代漢語翻譯】 現代漢語譯本： 這是我的意義。這些眾生界，本來不生，所以都如如不動。因此，法界和眾生界畢竟是平等的。努（Nu）表示大空三昧（Dhyana Samadhi，禪定）。如來安住於此大空三昧，沒有行動，沒有到達，也沒有來去，但能如其心量，隨緣應現，所以說是『等隨』。第五句的意義是『本性凈』，這又反過來解釋阿（A）字的清凈菩提心門，以及香水的意義。如來用等同於法界的香，與大悲三昧的水混合，能普遍灑在一切眾生的心地上，去除他們的垢穢。為什麼會這樣呢？因為他們的本性是清凈的。就像水的本性是清凈的，所以能凈化各種污垢。如來的香水也是這樣，因為本性清凈，所以能凈化一切眾生的心。接下來闡明第六句的意義，是『凈除法界』。猶如香水灑在地上是爲了去除污穢，如來也是這樣，用本性清凈的戒香，和合本性清凈的悲水，遍灑法界眾生本性清凈的心地，爲了使一切戲論都得到凈化。也應當用各種字門來廣泛地闡述它，因為一切如來都同樣宣說這樣的大誓願，所以稱為真言。再次，法界就是眾生界，眾生界就是心界，心界就是本性清凈，本性清凈就是遍及一切，等同虛空。等同虛空就是無等無等的阿（A）字。阿字門如同虛空一樣無邊無際，所以應當知道阿字門也是沒有邊際的。如同虛空沒有污染，沒有變化，沒有動搖，所以應當知道阿字門也沒有污染，沒有變化，沒有動搖。如同虛空遠離一切相，卻包含萬象，遠離一切造作，而世間的事業因此得以成就，阿字門也是這樣，沒有相，沒有造作，卻具足無盡的莊嚴，成就普門不可思議的業。應當用各種方式自在地說它。然而還有無量無邊未曾有過的法，不是虛空所能比喻的。所以阿字門作為真言的種子，超越了譬喻的範疇。末句『莎訶（Svaha）』是警覺的意思，用一切
【English Translation】 English version: This is my meaning. These realms of sentient beings, are fundamentally unborn, therefore all are Suchness (Tathata). Hence, the Dharma Realm (Dharmadhatu) and the realm of sentient beings are ultimately equal. Nu signifies the Great Empty Samadhi (Dhyana Samadhi). The Tathagata abides in this Great Empty Samadhi, without action, without arrival, and without coming or going, yet is able to manifest according to the capacity of their minds, responding to conditions, hence it is said 'equal response'. The meaning of the fifth phrase, 'inherently pure', further explains the A (A) character's pure Bodhi mind gate, and the meaning of fragrant water. The Tathagata, using fragrance equivalent to the Dharma Realm, combined with the water of Great Compassion Samadhi, is able to universally sprinkle the minds of all sentient beings, removing their defilements. Why is this so? Because their inherent nature is pure. Just as the nature of water is inherently pure, so it can purify various impurities. The Tathagata's fragrant water is also like this, because it is inherently pure, it can purify the minds of all sentient beings. Next, clarifying the meaning of the sixth phrase, is 'purifying the Dharma Realm'. Just as fragrant water sprinkled on the ground is to remove filth, the Tathagata is also like this, using the inherently pure fragrance of precepts, combined with the inherently pure water of compassion, universally sprinkling the inherently pure minds of sentient beings in the Dharma Realm, in order to purify all conceptual elaborations. It should also be extensively elaborated with various letter-gates, because all Tathagatas equally proclaim such great vows, therefore it is called a mantra (True Word). Furthermore, the Dharma Realm is the realm of sentient beings, the realm of sentient beings is the mind realm, the mind realm is inherently pure, inherent purity is pervasive to all, equal to space. Equal to space is the unequalled A (A) character. The A character gate is like space, boundless and limitless, therefore it should be known that the A character gate is also without limit. Just as space is without defilement, without change, without movement, therefore it should be known that the A character gate is also without defilement, without change, without movement. Just as space is apart from all forms, yet contains all phenomena, apart from all creation, yet worldly affairs are accomplished because of it, the A character gate is also like this, without form, without creation, yet complete with endless adornments, accomplishing the inconceivable deeds of the Universal Gate. It should be freely spoken of in various ways. However, there are immeasurable and boundless unprecedented Dharmas, which space cannot be compared to. Therefore, the A character gate, as the seed of mantra, surpasses the category of metaphors. The final phrase 'Svaha' is the meaning of awakening, with all
如來本行菩薩道時。同見如是義故。必定師子吼發誠實言。我要當以此阿字門。遍凈無盡眾生界。若我此誓不虛者。其有一切眾生。誦我誠言不虧法則。則當如其所愿皆充滿之。我今以隨如來三昧耶教說此真言。唯愿不違本誓故。令我道場具足嚴凈。故云莎訶也。以下諸真言云莎訶者。其義大同。凡內五寶時。即應如前敬禮十方諸佛。而請白言。我明日當作請法。從此第三日以去。漸當準定漫荼羅大小方位。或四肘或十二肘等。乃至諸聖天位處。皆用白檀點記之。若阿阇梨不能具記持者。乃至畫其形相或書字記之。使一一分明。及香水灑凈竟。當用白檀涂作圓壇。劑十二指量。最初置中胎藏大日世尊之位。次於東方大勤勇處。置一切如來位。東南維真陀摩尼處。置一切菩薩位。次於東北維虛空眼處。置佛母位。次於大日右邊置連花手位。次於大日左邊置金剛手位。次於西南隅置聖者不動位。西北維置降三世位。正西是通門處。即阿阇梨所住。修供養瑜伽處也。
經云。初第一我身。即毗盧遮那位。以五佛當共置一罈。第二諸救世者。即是諸佛菩薩。亦分為二位。第三彼同等。即是佛母也。如來名為無等。而般若波羅密與無等等。故云彼同等也。第四蓮華手。第五金剛部主。第六云不動尊。則降三世可知。此即皆
【現代漢語翻譯】 現代漢語譯本 如來在行菩薩道時，共同見證了這個意義，必定如獅子吼般發出誠實之言：『我一定要用這阿字法門，遍凈無盡的眾生界。如果我的誓言不虛，那麼一切眾生，誦唸我的誠實之言而不違背法則，就應當如他們所愿，一切都能圓滿。』我現在依隨如來的三昧耶教，宣說這個真言，唯愿不違背本來的誓願，使我的道場具足莊嚴清凈，所以說『莎訶』（Svaha，成就）。以下諸真言說『莎訶』，其意義大致相同。凡是準備內五寶時，就應當如前面所說，恭敬禮拜十方諸佛，然後稟告說：『我明日將作請法之事。從這第三日起，逐漸按照規定確定曼荼羅（Mandala，壇城）的大小方位，或是四肘或是十二肘等，乃至諸聖天（Deva，天神）的位置，都用白檀香點記。』如果阿阇梨（Acharya，導師）不能完全記住，就畫出他們的形相或者書寫文字來記錄，使每一處都分明。以及用香水灑凈完畢，應當用白檀香塗抹作成圓壇，大約十二指寬。最初安置中胎藏大日世尊（Mahavairocana，偉大的光明遍照者）的位置，其次在東方大勤勇處，安置一切如來（Tathagata，如來）的位置，東南方真陀摩尼（Cintamani，如意寶珠）處，安置一切菩薩（Bodhisattva，菩薩）的位置，其次在東北方虛空眼處，安置佛母（Buddhamātā，佛之母）的位置，其次在大日如來右邊安置蓮花手（Padmapāṇi，持蓮觀音）的位置，其次在大日如來左邊安置金剛手（Vajrapāṇi，金剛手菩薩）的位置，其次在西南角安置聖者不動明王（Acalanātha，不動明王）的位置，西北角安置降三世明王（Trailokyavijaya，降三世明王）的位置，正西是通往外界的門戶，也就是阿阇梨所居住、修習供養瑜伽的地方。
經中說：『最初第一位是我身，也就是毗盧遮那佛（Vairocana，光明遍照）的位置，用五佛共同安置在一個壇中。第二位是諸救世者，也就是諸佛菩薩，也分為兩個位置。第三位是彼同等，也就是佛母。』如來的名號是無等，而般若波羅蜜（Prajnaparamita，般若波羅蜜多）與無等等同等，所以說是彼同等。第四位是蓮花手，第五位是金剛部主，第六位是不動尊，那麼降三世明王的位置也就知道了。這些都是。
【English Translation】 English version When the Tathagata (Tathagata, Thus Come One) was practicing the Bodhisattva path, having witnessed the same meaning, he will certainly roar like a lion and utter truthful words: 'I shall use this 'A' syllable Dharma gate to purify the endless realms of sentient beings. If my vow is not false, then all sentient beings who recite my truthful words without violating the rules, shall have all their wishes fulfilled.' Now, following the Samaya (Samaya, vow) teachings of the Tathagata, I speak this mantra, hoping not to violate the original vow, so that my Mandala (Mandala, sacred diagram) will be fully adorned and purified, hence the saying 'Svaha' (Svaha, may it be accomplished). The meaning of 'Svaha' in the following mantras is largely the same. Whenever preparing the inner five treasures, one should respectfully prostrate to the Buddhas of the ten directions as before, and then report: 'I will perform the Dharma requesting ritual tomorrow. From the third day onwards, gradually determine the size and orientation of the Mandala according to the rules, whether it is four cubits or twelve cubits, etc., and mark the positions of all the Devas (Deva, deities) with white sandalwood.' If the Acharya (Acharya, teacher) cannot remember everything, then draw their images or write down the words to record them, so that each place is clear. After sprinkling with scented water for purification, a circular altar should be made by smearing white sandalwood, about twelve fingers wide. Initially, place the position of the Central Womb Realm Mahavairocana (Mahavairocana, Great Sun Buddha) World Honored One, then in the eastern Great Diligence place, place the position of all the Tathagatas (Tathagata, Thus Come One), in the southeastern Cintamani (Cintamani, wish-fulfilling jewel) place, place the position of all the Bodhisattvas (Bodhisattva, enlightened being), then in the northeastern Void Eye place, place the position of the Buddhamātā (Buddhamātā, Buddha Mother), then to the right of Mahavairocana, place the position of Padmapāṇi (Padmapāṇi, Lotus Hand Avalokiteshvara), then to the left of Mahavairocana, place the position of Vajrapāṇi (Vajrapāṇi, Thunderbolt-bearing Bodhisattva), then in the southwest corner, place the position of the holy Acalanātha (Acalanātha, Immovable One), in the northwest corner, place the position of Trailokyavijaya (Trailokyavijaya, Conqueror of the Three Worlds), the due west is the gateway to the outside world, which is where the Acharya resides and practices Yoga.
The Sutra says: 'The first one is my body, which is the position of Vairocana (Vairocana, the Illuminator), with the five Buddhas placed together in one altar. The second one is the saviors of the world, which are the Buddhas and Bodhisattvas, also divided into two positions. The third one is the equal one, which is the Buddha Mother.' The name of the Tathagata is unequaled, and Prajnaparamita (Prajnaparamita, Perfection of Wisdom) is equal to the unequaled, so it is said to be the equal one. The fourth one is Padmapāṇi, the fifth one is the Lord of the Vajra family, and the sixth one is Acalanātha, then the position of Trailokyavijaya is known. All of these are.
是成辨諸事持明。當知舉此六位。則攝一切諸尊也。如是作竟。當佈列香花供養具。準同供養次第儀式。然後觀作寶蓮花臺寶王宮殿。于中敷座。座上置白蓮花臺。以阿字門轉作大日如來身。如閻浮檀紫磨金色。如菩薩像。首戴髮髻猶如冠。形通身放。種種色光被綃谷衣此是首陀會天成最正覺之摽幟也。彼界諸聖天眾。衣服輕妙乃至無有銖兩。本質嚴凈不復假以外飾。故世尊俯同其像也。若作深秘釋者。如來妙嚴之相。法爾無減非造作所成。故不以外寶為飾。乃至十住諸菩薩。猶因承佛神力。得見加持身。其于常寂之體如在羅谷。故以為況也。閻浮金。亦是自然性凈。色又最深。明佛金剛智體最為深妙。通身放種種光。即是普門開示大慧明也。次於四方八葉之上。觀四方佛。東方觀寶幢如來。如朝日初現赤白相輝之色。寶幢是發菩提心義也。譬如軍將統御大眾。要得幢旗。然後部分齊一。能破敵國成大功名。如來萬行亦復如是。以一切智愿為幢旗。于菩提樹下降伏四魔軍眾。故以為名也。色如朝日。亦彼相應義也。南方觀娑羅樹王花開敷佛。身相金色普放光明。如住離垢三昧之標相。始自菩提心種子。長養大悲萬行。今成遍覺萬德開敷。故以為名。離垢即大空義也。證此大空時。猶如真金百練垢穢都盡故。佛身相亦然
【現代漢語翻譯】 現代漢語譯本 是成就辨別諸事之持明者。應當知道舉出這六個位次，就攝盡了一切諸尊。像這樣做好之後，應當陳列香花供養之具，依照相同的供養次第儀式。然後在心中觀想寶蓮花臺和寶王宮殿，在其中鋪設座位。在座位上放置白蓮花臺，以阿字門轉化成大日如來（Mahavairocana）之身，如閻浮檀（Jambudvipa，一種黃金）紫磨金色，如菩薩之像。頭上戴著髮髻，猶如寶冠，全身放出種種顏色的光芒，身披綃谷之衣。這是首陀會天（Śuddhāvāsa，色界天）成就最正覺的標誌。那個世界的諸聖天眾，衣服輕妙，乃至沒有絲毫重量，本質嚴凈，不再需要外在的裝飾。所以世尊俯就同於他們的形象。如果作深秘的解釋，如來妙嚴之相，本來就是如此，沒有絲毫減少，不是造作所成，所以不用外在的寶物作為裝飾。乃至十住（Daśa-bhūmi，菩薩十地）諸菩薩，還要依靠承受佛的神力，才能得見加持之身，他們對於常寂之體的理解，就像在羅谷（山谷）之中一樣，所以用這個來比喻。閻浮金，也是自然本性清凈，顏色又最深，說明佛的金剛智體最為深妙。全身放出種種光芒，就是普門開示大智慧光明。 其次在四方八葉之上，觀想四方佛。東方觀寶幢如來（Ratnaketu），如朝日初現，赤白相輝之色。寶幢是發起菩提心的意義。譬如軍將統御大眾，需要得到幢旗，然後部分才能整齊劃一，能攻破敵國，成就大功名。如來的萬行也是這樣，以一切智愿為幢旗，在菩提樹下降伏四魔軍眾，所以用這個作為名稱。顏色如朝日，也是與那個意義相應。南方觀娑羅樹王花開敷佛（Samkusumitarāja），身相金色，普放光明，如安住于離垢三昧的標相。開始於菩提心種子，長養大悲萬行，如今成就遍覺，萬德開敷，所以用這個作為名稱。離垢就是大空的意義。證得這個大空時，猶如真金百鍊，垢穢都盡，所以佛的身相也是這樣。
【English Translation】 English version This is the Vidyadhara (holder of knowledge) who accomplishes and discerns all matters. It should be known that by mentioning these six positions, all the deities are included. After doing this, one should arrange the incense, flowers, and offerings, following the same order and rituals of offering. Then, visualize a jeweled lotus platform and a jeweled palace, and within it, spread a seat. Place a white lotus platform on the seat, and transform it with the 'A' syllable into the body of Mahavairocana Tathagata (Great Sun Buddha), like Jambudvipa (a type of gold) refined gold in color, like the image of a Bodhisattva. The head wears a hair bun like a crown, and the entire body emits various colors of light, wearing silk garments. This is the sign of achieving perfect enlightenment in the Śuddhāvāsa (Pure Abodes) heavens. The holy celestial beings of that realm have light and subtle clothing, even without a trace of weight, and their essence is pure and clean, no longer requiring external adornments. Therefore, the World-Honored One conforms to their image. If a profound and secret interpretation is made, the wondrous and majestic appearance of the Tathagata is inherently without diminution, not created or made, so it is not adorned with external treasures. Even the Bodhisattvas of the Ten Stages (Daśa-bhūmi) still rely on receiving the Buddha's divine power to see the blessed body. Their understanding of the state of eternal stillness is like being in a valley, so it is used as a metaphor. Jambudvipa gold is also naturally pure and clean, and its color is the deepest, indicating that the Vajra wisdom body of the Buddha is the most profound and wondrous. The entire body emits various lights, which is the universal manifestation of great wisdom and illumination. Next, on the four directions and eight petals, visualize the Four Buddhas. In the east, visualize Ratnaketu Tathagata (Jewel Banner Buddha), like the first appearance of the morning sun, with colors of red and white shining together. The Jewel Banner is the meaning of generating Bodhicitta (the mind of enlightenment). For example, a general commanding the masses needs a banner, and then the parts can be uniform, able to conquer enemy countries and achieve great merit. The myriad practices of the Tathagata are also like this, using the wisdom of all knowledge as the banner, descending under the Bodhi tree to subdue the four demonic armies, so it is named as such. The color like the morning sun is also in accordance with that meaning. In the south, visualize Samkusumitarāja (Flowering Tree King Buddha), with a golden body emitting light, like the sign of dwelling in the stainless Samadhi. Starting from the seed of Bodhicitta, nurturing great compassion and myriad practices, now achieving complete enlightenment, with myriad virtues blooming, so it is named as such. Stainlessness is the meaning of great emptiness. When realizing this great emptiness, it is like true gold refined a hundred times, with all impurities removed, so the Buddha's body is also like this.
。此是世間上妙之金。若比閻浮提金。則色淺而稍濁。不得如彼自然鏡徹清明。以花葉上佛從心量因緣生故。有差降也。次於北方觀不動佛。作離熱清涼住于寂定之相。此是如來涅槃智。是故義云不動。非其本名也。本名當云鼓音如來。如天鼓都無形相亦無住處。而能演說法音警悟眾生。大般涅槃亦復如是。非如二乘永寂都無妙用。故以為喻也。次於西方觀無量壽佛。此是如來方便智。以眾生界無盡故。諸佛大悲方便亦無終盡。故名無量壽。梵音爾爾名為仁者。又以降四魔故名為勝者。故偈具翻其義。謂之仁勝者。此二佛亦作真金色。稍閉目下視。作寂滅三昧之形。諸佛例如是也。花臺四維有四菩薩。如下文說之。其一切如來位。但觀一佛在金壇中。即同一切佛身。余各依經中像位。皆應轉字成身。使一一明瞭也。凡漫荼羅轉字之法。一一諸尊皆用本種子字。或以諸餘部通用字。如三部阿娑嚩等。若恐淺行阿阇梨。不能如是速疾旋轉者。但觀阿字門生無量光。光所至處即現彼尊身也。至法事夜。亦皆放此。凡修觀行時。先當以五字持身。如供養法中說。即觀自心作八葉蓮花。阿阇梨言。凡人污栗馱心狀。猶如蓮花含而未敷之像。有筋脈約之以成八分。男子上向女人下向。先觀此蓮令其開敷。為八葉白蓮花座。此臺上當
【現代漢語翻譯】 現代漢語譯本 這是世間最上妙的金。如果與閻浮提（Jambudvipa，指我們所居住的這個世界）的金相比，則顏色較淺且略顯渾濁，不如閻浮提的金那樣自然透徹清明。這是因為花葉上的佛是從心量因緣而生，所以有差別和降低。接下來，在北方觀想不動佛（Acalanātha），作遠離熱惱、清涼安住于寂靜禪定的形象。這是如來的涅槃智，所以經義上說是不動，並非其本名。其本名應當稱為鼓音如來（ Dundubhisvaranirghosa），如同天鼓沒有形相也沒有住處，卻能演說佛法之音警醒眾生。大般涅槃（Mahāparinirvāṇa）也是如此，並非像二乘那樣永遠寂滅而沒有妙用，所以用鼓來比喻。接下來，在西方觀想無量壽佛（Amitābha）。這是如來的方便智，因為眾生界沒有窮盡，所以諸佛的大悲方便也沒有終結，因此名為無量壽。梵語爾爾名為仁者（Arya），又因為降伏四魔，所以名為勝者（Jina）。所以偈語完整地翻譯其含義，稱之為仁勝者。這兩尊佛也作真金色，稍微閉目向下看，作寂滅三昧的形象。諸佛的形象都是這樣。花臺四面有四位菩薩，如下文所說。在一切如來的位置，只需觀想一尊佛在金壇中，就等同於一切佛身。其餘各位依經中的像位，都應當轉換字成身，使每一位都明瞭。凡是曼荼羅（Mandala）轉換字的方法，每一位諸尊都用本來的種子字，或者用各部通用的字，如三部的阿娑嚩等。如果擔心淺行的阿阇梨（Ācārya，導師）不能這樣快速地旋轉，只需觀想阿字門（A-kara）生出無量光，光所照到的地方就顯現那位尊的身。到法事之夜，也都要放此光。凡是修觀行時，首先應當用五字持身，如供養法中所說。即觀想自己的心作八葉蓮花。阿阇梨說，凡人的污栗馱心狀，猶如蓮花含苞未放的形象，有筋脈約束它而形成八分，男子向上，女人向下。先觀想這蓮花，令其開放，成為八葉白蓮花座。這臺上應當
【English Translation】 English version This is the supreme and wonderful gold in the world. If compared to the gold of Jambudvipa (the world we live in), its color is lighter and slightly turbid, not as naturally transparent and clear as the gold of Jambudvipa. This is because the Buddhas on the flower petals are born from the causes and conditions of the mind's capacity, so there are differences and diminutions. Next, in the north, visualize Acalanātha (Immovable Buddha), with the appearance of being free from heat and coolness, dwelling in tranquil samadhi. This is the Nirvana wisdom of the Tathagata, so the meaning says 'immovable,' not its original name. Its original name should be Dundubhisvaranirghosa (Drum Sound Tathagata), like a heavenly drum that has no form or dwelling place, yet can proclaim the Dharma sound to awaken sentient beings. The Mahāparinirvāṇa (Great Nirvana) is also like this, not like the Two Vehicles that are eternally extinguished without wonderful functions, so it is used as a metaphor. Next, in the west, visualize Amitābha (Infinite Life Buddha). This is the expedient wisdom of the Tathagata, because the realm of sentient beings is endless, so the great compassion and expedient means of the Buddhas are also endless, hence the name 'Infinite Life.' The Sanskrit word for it is Arya (Noble One), and because he subdues the Four Maras, he is also called Jina (Victor). Therefore, the verse fully translates its meaning, calling him Arya-Jina (Noble Victor). These two Buddhas are also depicted in true golden color, slightly closing their eyes and looking down, in the form of tranquil samadhi. All Buddhas are like this. On the four sides of the flower platform are four Bodhisattvas, as described below. In the position of all Tathagatas, one only needs to visualize one Buddha in the golden altar, which is equivalent to all Buddha bodies. The rest, according to their positions in the sutras, should all transform the seed-syllable into the body, so that each one is clear. In general, the method of transforming syllables in the Mandala, each of the deities uses its original seed-syllable, or the common syllables of the various families, such as A-sa-va of the Three Families. If you are worried that the shallow-practicing Ācārya (teacher) cannot rotate so quickly, just visualize the A-kara (A syllable) door emitting infinite light, and where the light shines, that deity's body will appear. On the night of the Dharma practice, this light should also be emitted. Whenever practicing visualization, one should first uphold the body with the five syllables, as described in the offering method. That is, visualize one's own heart as an eight-petaled lotus flower. The Ācārya says that the state of an ordinary person's heart is like a lotus flower that is budding and not yet open, with veins binding it to form eight parts, with the male facing upwards and the female facing downwards. First, visualize this lotus flower, causing it to open, becoming an eight-petaled white lotus seat. On this platform should
觀阿字。作金剛色。首中。置百光遍照王。而以無垢眼觀之。以此自加持故。即成毗盧遮那身也。以此方便觀毗盧遮那身。令與我身無二無別。而在二明王中間。名為住于佛室也。至畫漫荼羅竟時。阿阇梨移座位出檀門外。當於此佛室之位。置意所樂尊或置般若經。以金寶槃盛嚴飾供養。或置所持數珠若金剛杵金剛鐸等。又凡欲擇治地時。當自觀心蓮花上。如意寶珠內外明徹。彼諦觀察時。所有善惡之相悉于中現。阿阇梨即當以慧方便而擇治之。令得堅固平正。觀弟子心亦如是。此中深秘之趣可以意得耳。行者住于佛室。如上誰觀聖尊竟。當轉阿為嚩。金剛薩埵加持自身。奉涂香花等如法供養。皆如次第法中廣說。然後興大悲心至誠殷重。誦請白阿利沙偈。如經文也。
今存梵語如左。
三漫嚩(引)訶讕(存念也)睹迷(我也)薩啰鞞(二合一切也) 爾曩(引仁者也即諸佛)迦盧拏怛莽(二合)迦(悲者)部迷缽[口*履]薜啰(二合)訶(請受持地)迦(引)𠼝也(二合作也)娑補怛㘑(二合併佛子也)濕務(二合)你那口*底曳(平明日也)
此偈意言。諸佛悲慜者。唯愿存念我等。我今請白。當作受持地法。並諸佛子。明日當共降臨為作證明。梵音于存念聲中。即有請赴
【現代漢語翻譯】 現代漢語譯本：觀想『阿』字（種子字，代表宇宙萬物的根源），其顏色為金剛色（堅固不壞的顏色）。在『阿』字之上，觀想百光遍照王（毗盧遮那佛的化身），並用無垢的清凈之眼來觀照它。通過這種自我加持，行者自身即轉變成毗盧遮那佛（宇宙的法身佛）。用這種方便法觀想毗盧遮那佛身，使之與自身無二無別，安住於二明王（護法神）之間，這被稱為『住于佛室』（安住于佛的境界）。 在繪製曼荼羅（壇城）完成時，阿阇梨（金剛上師）應移開座位，到壇門外。在先前『佛室』的位置，放置自己意樂的本尊（所喜愛的佛菩薩）或放置《般若經》（宣講空性的經典），用金寶盤盛裝，莊嚴地供養。或者放置所持的念珠、金剛杵（象徵智慧和方便的法器）、金剛鈴（象徵空性的法器）等。 此外，凡是想要選擇和整治土地時，應當觀想自己的心蓮花上，有一顆如意寶珠（能滿足一切願望的寶珠），內外明亮清澈。在仔細觀察時，所有善惡的景象都會在其中顯現。阿阇梨應當運用智慧和方便來選擇和整治土地，使其堅固平整。觀想弟子的心也是如此。這其中的深奧秘密，可以用心領會。 行者安住于佛室，如上述觀想聖尊完畢后，應當將『阿』字轉變為『嚩』字（金剛薩埵的種子字）。金剛薩埵（代表清凈的菩薩）加持自身，奉獻涂香、花等，如法供養，都如次第法中廣說。然後興起大悲心，至誠殷重，誦請白阿利沙偈（祈請偈），如經文所示。 現在保留梵語原文如下： 三漫嚩（引）訶讕（存念也）睹迷（我也）薩啰鞞（二合一切也） 爾曩（引仁者也即諸佛）迦盧拏怛莽（二合）迦（悲者）部迷缽[口*履]薜啰（二合）訶（請受持地）迦（引）𠼝也（二合作也）娑補怛㘑（二合併佛子也）濕務（二合）你那口*底曳（平明日也） 此偈的意思是：諸佛悲憫者，唯愿存念我等。我今請白，當作受持地法，並諸佛子，明日當共降臨為作證明。梵音于存念聲中，即有請赴之意。
【English Translation】 English version: Visualize the syllable 『Ah』 (seed syllable, representing the root of all things in the universe), in the color of Vajra (indestructible color). Above the syllable 『Ah』, visualize the King of Hundredfold Radiance (a manifestation of Vairocana Buddha), and contemplate it with immaculate eyes. Through this self-blessing, the practitioner transforms into Vairocana Buddha (the Dharmakaya Buddha of the universe). Use this skillful method to visualize the body of Vairocana Buddha, making it non-dual with one's own body, and abide between the two Vidyarajas (guardian deities), which is called 『abiding in the Buddha-chamber』 (abiding in the realm of the Buddha). When the drawing of the Mandala (sacred diagram) is completed, the Acharya (Vajra Master) should move the seat outside the gate of the Mandala. In the previous position of the 『Buddha-chamber』, place the chosen deity (the Buddha or Bodhisattva one favors) or place the 『Prajna Sutra』 (scriptures expounding emptiness), and offer it solemnly in a golden or jeweled tray. Or place the rosary, Vajra (ritual implement symbolizing wisdom and skillful means), Vajra bell (ritual implement symbolizing emptiness), etc., that one holds. Furthermore, whenever one wants to choose and prepare the ground, one should visualize on the lotus flower of one's heart a wish-fulfilling jewel (a jewel that fulfills all wishes), bright and clear inside and out. When observing carefully, all good and evil signs will appear within it. The Acharya should use wisdom and skillful means to choose and prepare the ground, making it firm and level. Visualize the disciple's heart in the same way. The profound secrets within this can be understood with the mind. The practitioner abides in the Buddha-chamber, and after completing the above visualization of the holy deity, one should transform the syllable 『Ah』 into the syllable 『Vajra』 (seed syllable of Vajrasattva). Vajrasattva (Bodhisattva representing purification) blesses oneself, offering incense, flowers, etc., according to the Dharma, as described in detail in the sequential Dharma. Then, generate great compassion, sincerely and earnestly, and recite the invocation verse of Alisa, as shown in the scripture. The original Sanskrit is now preserved as follows: Samanta Vā Hālaṁ Dume Sarva Erna Karuṇā Tamāka Bhumi Parihara Kārya Saputra Śamu Nirdiye The meaning of this verse is: O compassionate Buddhas, may you remember us. I now request and declare that I will perform the Dharma of receiving and holding the ground, and may all the Buddha-sons descend together tomorrow to bear witness. In the Sanskrit sound of 『remember』, there is the meaning of inviting and attending.
之意也。
○(三)一切菩薩○(五)(火)金剛手○(七)聖不動尊○(二)(東)(木)一切佛位○(一)五如來位○(九)(西)(金)阿阇梨位。
此是白檀漫荼羅位。
○(四)佛母虛空眼○(六)(水)蓮花手○(八)降三世尊。
至第五日暮。復當次第具諸法則。好自嚴身觀入漫荼羅位。奉請結護等一一週備竟。當誦不動明王或降三世尊。與密印相應。滿一百八遍加持此地。阿阇梨言。從第三日以去。每日三時念誦時。皆誦不動真言一百八遍。用加持地。非獨此應一切處用也。又從初日至三日以來。若有留難。即當收攝停止。若已涂白檀位竟。設有種種魔事兩不和合。要當勤加方便必使得成也。余如瞿醯中說。其第五夜誦不動真言竟。次當以大日如來身。即誦持地真言及作三昧耶印。說彼真言曰。
南么三曼多勃馱喃 薩婆怛他揭多(引二)地瑟姹(二合)那(引)地瑟祉帝(三)阿者麗(四)微么麗(五)娑么(二合)啰奶(平六)缽啰(二合)吃㗚(二合)[口*底]缽履輸(上)睇(七)莎訶
初句歸命一切諸佛。第二第三句義云。以一切如來加持而加持之。此意云。如彼金剛道場。一切如來神力共所加持。今令此地亦復如是也。複次我已平治弟子凈心地
【現代漢語翻譯】 現代漢語譯本： 是這個意思。
○(三)一切菩薩（yīqiè púsà，所有菩薩）○(五)(火)金剛手（jīngāng shǒu，執金剛菩薩）○(七)聖不動尊（shèng bù dòng zūn，不動明王）○(二)(東)(木)一切佛位（yīqiè fó wèi，所有佛的果位）○(一)五如來位（wǔ rúlái wèi，五方佛的果位）○(九)(西)(金)阿阇梨位（āshélí wèi，上師的果位）。
這是白檀漫荼羅位（bái tán màntúluó wèi，用白檀木製作的壇城的位置）。
○(四)佛母虛空眼（fómǔ xūkōng yǎn，佛母虛空眼菩薩）○(六)(水)蓮花手（liánhuā shǒu，蓮花手菩薩）○(八)降三世尊（xiáng sān shì zūn，降三世明王）。
到第五天傍晚，應當再次按照次第準備各種儀軌。好好地莊嚴自身，觀想進入漫荼羅位。供奉、請佛、結界守護等一一週全完備后，應當唸誦不動明王（bù dòng míng wáng）或降三世尊（xiáng sān shì zūn）的真言，與手印相應，念滿一百零八遍來加持這塊土地。阿阇梨（āshélí，上師）說：從第三天開始，每天三次唸誦時，都要念誦不動真言一百零八遍，用來加持土地，不只是這裡應該這樣，所有地方都應該這樣用。又從第一天到第三天以來，如果有什麼阻礙，就應當停止。如果已經塗好了白檀位，即使有種種魔事，雙方不和合，也要努力想辦法，務必使之成功。其餘的如《瞿醯經》（qú xī jīng）中所說。第五天晚上唸誦不動真言完畢后，接下來應當觀想自身為大日如來（dà rì rúlái），然後唸誦持地真言，並結持地三昧耶印（chí dì sānm昧yé yìn）。所說的真言是：
南么三曼多勃馱喃（nán me sān màn duō bù tuó nán） 薩婆怛他揭多（sà pó dá tuō jiē duō）（引二）地瑟姹（dì sè chà）（二合）那（nà）（引）地瑟祉帝（dì sè zhǐ dì）（三）阿者麗（ā zhě lì）（四）微么麗（wēi mó lì）（五）娑么（suō me）（二合）啰奶（luō nǎi）（平六）缽啰（bō luō）（二合）吃㗚（chī lì）（二合）[口*底]缽履輸（bō lǚ shū）（上）睇（dì）（七）莎訶（suō hē）
第一句是歸命一切諸佛。第二第三句的意思是：以一切如來的加持而加持之。這意思是說，如同那個金剛道場（jīngāng dàocháng），一切如來的神力共同加持，現在令這塊土地也像那樣。再次，我已經平治了弟子清凈的心地。
【English Translation】 English version: This is the meaning.
○(Three) All Bodhisattvas (yīqiè púsà, all Bodhisattvas) ○(Five) (Fire) Vajrapani (jīngāng shǒu, Vajrapani Bodhisattva) ○(Seven) Holy Achala (shèng bù dòng zūn, Achala Vidyaraja) ○(Two) (East) (Wood) All Buddha Positions (yīqiè fó wèi, all Buddha's positions) ○(One) Five Tathagata Positions (wǔ rúlái wèi, the positions of the Five Dhyani Buddhas) ○(Nine) (West) (Metal) Acharya Position (āshélí wèi, the position of the Guru).
This is the position of the White Sandalwood Mandala (bái tán màntúluó wèi, the position of the mandala made of white sandalwood).
○(Four) Buddha-Mother Space Eye (fómǔ xūkōng yǎn, Buddha-Mother Space Eye Bodhisattva) ○(Six) (Water) Lotus Hand (liánhuā shǒu, Lotus Hand Bodhisattva) ○(Eight) Trailokyavijaya (xiáng sān shì zūn, Trailokyavijaya).
By the evening of the fifth day, you should again prepare all the rituals in order. Adorn yourself well, visualize entering the Mandala position. After the offerings, invitations, boundary making and protection are all complete, you should recite the mantra of Achala Vidyaraja (bù dòng míng wáng) or Trailokyavijaya (xiáng sān shì zūn), corresponding with the mudra, reciting it one hundred and eight times to bless this land. The Acharya (āshélí, Guru) says: From the third day onwards, each time you recite three times a day, you must recite the Achala mantra one hundred and eight times to bless the land. It is not only here that it should be used, but everywhere. Also, from the first to the third day, if there are any obstacles, you should stop. If the white sandalwood position has already been painted, even if there are various demonic events and the two sides are not in harmony, you must work hard to find a way to ensure success. The rest is as described in the Guhyasamaja Tantra (qú xī jīng). After reciting the Achala mantra on the fifth night, you should then visualize yourself as Vairochana (dà rì rúlái), then recite the Dharani for Holding the Earth, and form the Samaya Mudra of Holding the Earth (chí dì sānm昧yé yìn). The mantra that is spoken is:
Namaḥ samanta buddhānāṃ (nán me sān màn duō bù tuó nán) sarva tathāgata (sà pó dá tuō jiē duō) (iti) dhiṣṭhā (dì sè chà) (sandhi) nā (nà) (iti) dhiṣṭhite (dì sè zhǐ dì) (three) acale (ā zhě lì) (four) vimale (wēi mó lì) (five) smaraṇi (suō me) (sandhi) rāṇi (luō nǎi) (flat six) prati (bō luō) (sandhi) kṛti (chī lì) (sandhi) [口*底] pariśuddhe (bō lǚ shū) (rising) dhi (dì) (seven) svāhā (suō hē)
The first sentence is taking refuge in all the Buddhas. The meaning of the second and third sentences is: to bless with the blessing of all the Tathagatas. This means that, like that Vajra Mandala (jīngāng dàocháng), the divine power of all the Tathagatas is jointly blessed, now let this land also be like that. Furthermore, I have already leveled and purified the disciple's mind-ground.
竟。此是心王如來。圖畫大悲藏漫荼羅處。我今說誠實言。以一切如來神力而加護之。使得堅固不動也。第四句云阿者麗。是不動義。第五句云微么麗。是無垢義。此意言。以一切如來神力正加持之。令得安固不動。非但不動而已。又令離一切垢也。正以第四句初阿字。為真言體。如來以何法加持。能令畢竟不傾動耶。謂即以此阿字門故。有如是力用也。第六句是憶念持義。猶如比丘作羯磨法。令眾僧一心。和合同共受持。今此真言亦爾。用阿字加持竟。請一切如來憶念本誓故同共受持也。第七句是本性凈義。此即轉釋前句。何故諸佛同心念加持。由本性凈故。若法入阿字門。即是從本已來無動無垢。十方三世諸佛由此義故。皆同一戒一見。所以同共加持也。末句云莎訶者。如僧羯磨竟。更加忍可印成句。若我所發誠言必定無謬。唯愿諸佛不越三昧耶故。令所作圓滿也。此中所有字義。亦當廣分別說。時彼阿阇梨。當往東方一切如來壇位之外。東向誦持真言或三遍或七遍。能多益善。次往南方。次往西方。次往北方。皆背白檀座位而誦持之。如是一週竟。次往虛空眼位。當面向東北背壇位誦之。次往東南。次往西南。次往西北。又一週竟。更當至誠作禮種種供養。就阿阇梨座位。東面而坐誦本受持真言。住于本尊三昧
。皆如供養次第中說。又次第持白檀位諸尊真言。並結彼印。阿阇梨言。先持部主大日真言一百八遍。所餘八位。觀彼真言大小持之。若更能誦者。兼持第二院四菩薩。第三院釋迦等上首諸尊。乃至都誦諸位亦得也。其白檀位但涂泥干。香水灑竟即得作之。亦不克在第四日。自置了后。皆須依此持誦。至法事夜。亦準此可知也。其受持地夜。阿阇梨如法持誦竟。乃至以金剛諷詠遍嘆諸佛菩薩。宴坐疲極。即於此置壇處如法護身。即于東面而臥。當於所度弟子極生大悲憐愍之心。若瞿醯且坦啰。受持地竟。又有結蘇多羅受持弟子名號法也。彼安寢時。當思惟心蓮華臺中么字門一切諸法。我不可得故。即是無障礙菩提心也。亦復如意寶珠。又云。此如意珠只是阿字門耳。彼阿阇梨。當於夢中。或見無量諸佛及菩薩。大名稱者示現作諸事業。謂隨種種應度眾生。三輪化導。或親自安布建立悲生漫荼羅。或以微妙音聲安慰勸囑言。汝今慜念眾生故。造作此漫荼羅。善哉摩訶薩埵。汝之所畫甚為微妙。如是種種境界。阿阇梨當以慧心善抉擇之。當知眾聖已共加持是地。可隨意作法也。若有障礙者。應作相應護摩方便凈除。當發大勤勇心要令所作成就。複次若見諦阿阇梨。則于蓮華三昧凈菩提心如意珠中。自然明見有障無障因緣了
了無礙。心佛現前囑授為決所疑。如其覺知魔事。當以大智慧大方便。旋轉作護摩法。要令所持心不動不退堪建立法界漫荼羅。然後休息也。複次阿阇梨。自初警發地神以來。便不應舍離如是道場之地。恒於是中加持唸誦審諦觀察。隨有未平正處輒修治之。又思惟眾緣支分皆令素具。勿得臨事闕乏而生疑惑也。自受持地竟。即應規畫界域布定方位。至灌頂夜方造諸尊。若不能速成者。持地以後漸次修之亦無咎也。
經云。複次于餘日。攝受應度人。以下迄授與香水令飲彼心清凈故。明攝受建立護持弟子支分。受持地已。次明夜當作弟子法。故云餘日也。因此廣辨弟子應度之相。偈云。若弟子信心者。謂阿阇梨觀彼現在根性或久遠因緣。於此不思議緣起。三種秘密諸方便中。直信不疑無有能怖畏。乃堪攝受。余如師德中說偈云。生種姓清凈者。謂于婆羅門等四種大姓家生。若是旃陀羅等。以家法相承習行不清凈事故。姓多弊惡。若為作傳法灌頂使流通大法。則生他輕慢或成匱法因緣。由如比丘受具。亦簡去毀辱眾僧極卑下姓也。若但結緣受法則非所論。複次若久遠以來。曾有發菩提心因緣。即是如來種姓中生。最為勝族也。偈云。恭敬於三寶者。謂于佛法眾僧。起淳厚謙下之心。常好親近供養尊重讚歎。當知是人
【現代漢語翻譯】 現代漢語譯本 了無礙（沒有阻礙）。心佛現前囑授為決所疑（心中之佛顯現，囑咐並傳授以解決疑惑）。如果覺察到魔事（魔障），應當以大智慧大方便（善巧的方法），旋轉作護摩法（通過火供來轉變），要令所持心不動不退（使所持之心堅定不移），堪建立法界漫荼羅（能夠建立法界壇城）。然後休息。再次，阿阇梨（導師）。自從最初警發地神（喚醒地神）以來，便不應舍離如是道場之地（不應離開這樣的道場），恒於是中加持唸誦審諦觀察（持續在此加持唸誦，仔細觀察）。隨有未平正處輒修治之（隨有不平整之處就修繕）。又思惟眾緣支分皆令素具（又思惟各種因緣條件都應事先具備），勿得臨事闕乏而生疑惑也（不要到臨事時缺乏而產生疑惑）。自受持地竟（自從受持土地完畢），即應規畫界域布定方位（就應該規劃界域，佈置方位），至灌頂夜方造諸尊（到灌頂之夜才塑造諸尊）。若不能速成者（如果不能快速完成），持地以後漸次修之亦無咎也（受持土地以後逐漸修造也沒有過錯）。
經云（經中說）：複次于餘日（在其他日子），攝受應度人（攝受應該被度化的人），以下迄授與香水令飲彼心清凈故（直到授予香水令其飲用，使他的心清凈）。說明攝受建立護持弟子支分（說明攝受、建立、護持弟子的部分）。受持地已（受持土地完畢），次明夜當作弟子法（接下來說明晚上應當為弟子做的法事），故云餘日也（所以說「其他日子」）。因此廣辨弟子應度之相（因此廣泛辨別弟子應該被度化的相）。偈云（偈頌說）：若弟子信心者（如果弟子有信心），謂阿阇梨觀彼現在根性或久遠因緣（指阿阇梨觀察他現在的根性和久遠的因緣），於此不思議緣起（對於這不可思議的緣起），三種秘密諸方便中（三種秘密的方便法門中），直信不疑無有能怖畏（直接相信不懷疑，沒有任何能使他怖畏的），乃堪攝受（才堪被攝受）。余如師德中說（其餘的如師德中所說）。偈云（偈頌說）：生種姓清凈者（出生于種姓清凈的家族），謂于婆羅門等四種大姓家生（指在婆羅門等四種大姓家族出生）。若是旃陀羅等（如果是旃陀羅等），以家法相承習行不清凈事故（因為家族傳承的習俗不清凈的緣故），姓多弊惡（姓氏多有弊端）。若為作傳法灌頂使流通大法（如果為他做傳法灌頂，使他流通大法），則生他輕慢或成匱法因緣（則會產生他人輕慢或者成為匱乏佛法的因緣）。由如比丘受具（猶如比丘受具足戒），亦簡去毀辱眾僧極卑下姓也（也要去除毀辱僧眾的極其卑下的姓氏）。若但結緣受法則非所論（如果只是結緣受法則不在討論之列）。複次若久遠以來（再次，如果久遠以來），曾有發菩提心因緣（曾經有發菩提心的因緣），即是如來種姓中生（就是在如來的種姓中出生），最為勝族也（是最殊勝的族類）。偈云（偈頌說）：恭敬於三寶者（恭敬三寶的人），謂于佛法眾僧（指對於佛、法、僧），起淳厚謙下之心（生起淳厚謙卑的心），常好親近供養尊重讚歎（常常喜歡親近供養，尊重讚歎），當知是人（應當知道這個人）
【English Translation】 English version Without any hindrance. The mind-Buddha appears before you, entrusting and instructing to resolve doubts. If one becomes aware of demonic occurrences, one should use great wisdom and skillful means to transform them through Homa (fire offering) rituals. It is essential to ensure that the mind remains steadfast and unwavering, capable of establishing the Mandala (sacred circle) of the Dharma realm. Then, one may rest. Furthermore, the Acharya (teacher), from the initial awakening of the Earth deity, should not abandon the site of the Mandala. Constantly bless and recite mantras there, observing carefully. Any unevenness should be repaired. Also, contemplate all the necessary conditions and components, ensuring they are prepared in advance, so that there is no lack or doubt when the time comes. After completing the consecration of the ground, one should plan the boundaries and establish the directions. Only on the night of the Abhisheka (initiation) should the deities be created. If one cannot complete it quickly, it is permissible to gradually construct them after consecrating the ground.
The Sutra says: 'Furthermore, on another day, gather those who are to be saved,' up to 'giving them scented water to drink, so that their minds may be purified.' This explains the gathering, establishing, and protecting of the disciple's components. After consecrating the ground, the next step is to explain the practices for the disciple to perform at night, hence the phrase 'another day.' Therefore, extensively discern the characteristics of a disciple who is to be saved. The verse says: 'If the disciple has faith,' meaning the Acharya observes their present nature or past karmic connections. In this inconceivable arising of conditions, among the three secrets and various skillful means, if they have direct faith without doubt and are not afraid, then they are worthy of being gathered. The rest is as described in the 'Virtues of the Teacher.' The verse says: 'Born into a pure lineage,' meaning born into one of the four great castes such as Brahmin. If they are Chandala (outcastes) or similar, their family traditions and practices are impure, and their lineage is often flawed. If they are given Dharma transmission and Abhisheka to spread the great Dharma, it will cause others to despise them or become a cause for the Dharma to be deficient. Just as when a Bhikshu (monk) receives ordination, those of extremely low castes who defame the Sangha (community) are also excluded. However, if it is only to form a connection and receive the Dharma, it is not a concern. Furthermore, if from a long time ago, they have had the cause and condition to generate Bodhicitta (the mind of enlightenment), then they are born into the lineage of the Tathagata (Buddha), which is the most supreme lineage. The verse says: 'Respectful to the Three Jewels,' meaning towards the Buddha, Dharma, and Sangha, they generate a pure and humble mind, and they always like to be close, make offerings, respect, and praise. One should know that this person
有先世行道因緣。乃至如常不輕菩薩。是名深敬一切眾生。信佛法僧寶也。深慧以嚴身者。如是等虛空無邊佛法。非劣慧者心器之所能堪。故智性深利以自莊嚴者。乃至為說也。堪忍無懈倦者。此是有所堪能無所退屈之義。梵音與忍辱不同。謂求法因緣。雖種種艱苦之事皆悉能作。假使一度不成。復更發跡修之。如誓抒大海盡而後已。若人志性如是則可傳法也。尸羅凈無缺者。謂于在家出家律儀。乃至於本性受諸禁戒。隨所奉持。則深心防護無有毀缺。若具如是性者。雖入三昧耶平等大誓。亦當敬順不違。故堪傳法也。忍辱不慳吝者。此中分為二句。忍辱。謂于內外違順境界八種大風。其心安忍無所傾動。如智度尸波羅蜜中廣說。當知是人。必不犯持明重禁作不利眾生行。故堪傳法也。不慳吝。謂于所有財法常念惠他。設來求者心無鄙吝。如智度檀波羅蜜中廣說。當知是人。必不犯持明重禁慳吝正法。故堪傳授也。勇健堅行愿者。亦分為二句。勇健。即是阿阇梨德中。勇健菩提心種性。於行道時。雖遇種種可畏色聲心不怯弱。乃至出生入死無怖畏想。正順菩提薩埵大人所行。故應傳授也。堅行愿者。此是要心之愿梵音與求愿之義不同。如自立志。令每日三時念誦。則終竟一期。雖過種種異緣初不間絕。如是事有始終。
【現代漢語翻譯】 現代漢語譯本 有先世行道因緣（過去世修行佛法的因緣）。乃至如常不輕菩薩（永遠像常不輕菩薩一樣）。這叫做深深地尊敬一切眾生，信仰佛、法、僧三寶。用深刻的智慧來莊嚴自身的人，像這樣無邊無際的佛法，不是淺薄智慧的人的心器所能承受的。所以，用深刻銳利的智慧來莊嚴自己的人，才能為他說法。能夠忍耐且不懈怠的人，這是指有所堪能，不會退縮的意思。梵語的『堪忍』與『忍辱』不同，指的是爲了求法，即使遇到種種艱苦的事情都能夠做到。即使一次不成，也能再次發心修行。就像發誓要將大海的水舀幹一樣，直到完成為止。如果一個人的志向是這樣，就可以傳法給他。尸羅（戒律）清凈沒有缺失的人，指的是對於在家和出家的律儀，乃至對於本性所受的各種禁戒，都能夠深深地守護，沒有毀壞缺失。如果具備這樣的品性，即使進入三昧耶（誓約）平等的大誓，也應當恭敬順從，不違背，所以堪以傳法。忍辱不慳吝的人，這裡分為兩句來解釋。忍辱，指的是對於內外違逆和順應的境界，以及八種大風（比喻世間的各種誘惑和挑戰），其心能夠安忍不動搖，就像《智度論》中關於尸波羅蜜（持戒波羅蜜）所廣泛闡述的那樣。應當知道這樣的人，必定不會觸犯持明的重戒，做出不利於眾生的行為，所以堪以傳法。不慳吝，指的是對於自己所擁有的財物和佛法，常常想著佈施給他人，即使有人來求，心中也沒有鄙視和吝嗇。就像《智度論》中關於檀波羅蜜（佈施波羅蜜）所廣泛闡述的那樣。應當知道這樣的人，必定不會觸犯持明的重戒，慳吝正法，所以堪以傳授。勇健堅行愿的人，也分為兩句來解釋。勇健，就是阿阇梨（導師）的德行中，勇健的菩提心種性。在修行佛法的時候，即使遇到種種可怕的色聲，內心也不會怯懦，乃至出生入死都沒有怖畏的想法，這才是順應菩提薩埵（菩薩）大人所行的道路，所以應該傳授給他。堅行愿，指的是內心所立下的誓願，梵語的『愿』與『求愿』的意義不同。比如自己立下志向，每天三個時辰唸誦，那麼就始終如一地堅持下去，即使遇到種種不同的因緣，也從不間斷。像這樣，做事有始有終。
【English Translation】 English version He has the karmic connection of practicing the Way in previous lives. And even like Sadāparibhūta Bodhisattva (Never Disparaging Bodhisattva). This is called deeply respecting all sentient beings, believing in the Buddha, Dharma, and Sangha (Three Jewels). One who adorns oneself with profound wisdom: such boundless Buddha-dharma is not something that the mind-vessel of one with inferior wisdom can bear. Therefore, one who adorns oneself with profound and sharp wisdom can be spoken to. One who is patient and tireless: this means having the ability and not retreating. The Sanskrit term for 'endurance' is different from 'patience' (kṣānti), referring to the cause and condition for seeking the Dharma. Even if faced with all kinds of difficult things, one can do them all. Even if it fails once, one can again resolve to cultivate it, like vowing to empty the ocean completely. If a person's aspiration is like this, then the Dharma can be transmitted to him. One whose Śīla (moral discipline) is pure and without defect: this refers to the precepts of both householders and renunciants, and even the various precepts received according to one's nature. Whatever one upholds, one deeply protects it without any destruction or defect. If one possesses such a nature, even if entering the Samaya (vow) of equal great vows, one should respectfully obey and not violate them, therefore one is worthy of receiving the Dharma. One who is patient and not stingy: this is divided into two phrases. Patience (kṣānti) refers to being able to endure and not be moved by the eight great winds (metaphor for worldly temptations and challenges) of internal and external adverse and favorable circumstances, as extensively explained in the Prajñāpāramitā-śīla (Perfection of Morality). One should know that such a person will certainly not violate the heavy precepts of Vidyādhara (mantra holder) and engage in actions that are detrimental to sentient beings, therefore one is worthy of receiving the Dharma. Not stingy refers to always thinking of giving away one's possessions and the Dharma to others, and having no contempt or stinginess in one's heart when someone comes seeking. As extensively explained in the Prajñāpāramitā-dāna (Perfection of Giving). One should know that such a person will certainly not violate the heavy precepts of Vidyādhara (mantra holder) and be stingy with the true Dharma, therefore one is worthy of being taught. One who is courageous, vigorous, and firm in vows: this is also divided into two phrases. Courageous is the courageous Bodhicitta (awakening mind) seed nature among the virtues of the Ācārya (teacher). When practicing the Way, even if encountering all kinds of fearful sights and sounds, one's heart will not be timid, and even in birth and death, one will have no fear. This is in accordance with the path walked by the great Bodhisattva (enlightenment being), therefore one should be taught. Firm in vows refers to the vow established in one's heart. The Sanskrit term for 'vow' is different from the meaning of 'seeking a vow'. For example, if one resolves to recite mantras three times a day, then one will consistently persevere until the end of one's life. Even if encountering various different circumstances, one will never interrupt it. Like this, one has a beginning and an end in doing things.
若行菩薩道時亦不虧本誓。故堪傳法也。然此所說弟子十德若兼備者。當知是人甚為希有。但使偏有所長堪可一匠成者。即應攝受耳。又如聲聞受具。時觀察種種遮難。所謂太小太老色貌瑕疵。諸病患等。恐白衣嫌訶故。輒簡去之。今此摩訶衍則不如是。但令道機可濟。雖有諸餘過失。皆無所觀也。偈中雲或十或八七。或五二一四者是一期道場。作阿阇梨灌頂之限數。此中約超數取之。謂從一至二。從二超至於四。從四至五。從五超至七。從七至八。從八超至十人。是故一漫荼羅中。不得同時為三人六人九人灌頂。蓋如來密意。阿阇梨不釋所由。又同大方等陀羅尼經。不得過十人已上也。過此已外。恐阿阇梨心量有所不周。當待後緣別為作法。又此十人以下者。謂俱時發心各舍內外所有。供養三寶同共成辨漫荼羅。故得同時作法。若人因遇道場便。云法緣難值乞併爲濟度者。未合為作阿阇梨灌頂也。若複數過此。若但求結緣於一門本尊法中受真言印者。則不依如是劑限。阿阇梨亦當發起大悲。隨有能起少分善心者。皆為發生立菩提種子。故云或複數過此也。
經云。爾時金剛手秘密主。復白佛言世尊。當云何名此漫荼羅。漫荼羅者其義云何。此因如來簡人限眾。為曉諸未悟者。轉生疑問也。金剛手本請世尊。稱
【現代漢語翻譯】 現代漢語譯本：如果修行菩薩道時，也不會違背最初的誓願（本誓：最初發下的誓願）。因此，這樣的人堪能傳授佛法。然而，這裡所說的弟子應具備的十種德行，如果有人全部具備，應當知道這個人非常稀有。但只要在某一方面有所特長，可以被造就成為有用之才，就應該接納他。又如聲聞乘弟子受具足戒時，要觀察種種遮難（遮難：阻礙出家受戒的因素），例如年齡太小、年齡太大、容貌有瑕疵、患有疾病等等，恐怕被在家居士嫌棄和指責，所以會加以篩選。但現在這種摩訶衍（Mahāyāna，大乘）的情況則不同，只要他的道心可以成就，即使有其他過失，都不必在意。偈頌中說『或十或八七，或五二一四』，是指一期道場（道場：修道的場所）作為阿阇梨（Ācārya，導師）進行灌頂（abhiṣeka，一種密教儀式）的人數限制。這裡採用的是跳躍式取數的方法，即從一到二，從二跳到四，從四到五，從五跳到七，從七到八，從八跳到十人。因此，在一個曼荼羅（maṇḍala，壇城）中，不得同時為三人、六人、九人進行灌頂。這大概是如來（Tathāgata，佛）的秘密意圖，阿阇梨（Ācārya，導師）沒有解釋其中的原因。又如同《大方等陀羅尼經》，人數不得超過十人以上。超過這個人數，恐怕阿阇梨（Ācārya，導師）的心力有所不足，應當等待以後的機緣再單獨為他們作法。這裡說的十人以下，是指同時發心，各自捨棄內外所有，供養三寶，共同成就曼荼羅（maṇḍala，壇城），所以可以同時作法。如果有人因為遇到道場（道場：修道的場所）的方便，就說難得遇到佛法因緣，請求一併得到救度，那就不適合為他進行阿阇梨（Ācārya，導師）灌頂（abhiṣeka，一種密教儀式）。如果人數超過這個限制，只是爲了在一門本尊法（本尊法：密教中以特定佛菩薩為修持對象的法門）中求結緣，接受真言（mantra，咒語）和手印（mudrā，手勢），那麼就不受這種人數限制。阿阇梨（Ācārya，導師）也應當發起大悲心，只要有人能生起少許善心，都為他們種下菩提（bodhi，覺悟）的種子。所以說『或複數過此也』。 經中說：『這時，金剛手（Vajrapāṇi，執金剛菩薩）秘密主（guhyapati，密教護法神）又對佛說：世尊，應當如何稱呼這個曼荼羅（maṇḍala，壇城）？曼荼羅（maṇḍala，壇城）的含義是什麼？』這是因為如來（Tathāgata，佛）限制人數，是爲了讓那些尚未覺悟的人產生疑問。金剛手（Vajrapāṇi，執金剛菩薩）本來是請世尊（Bhagavan，佛）稱讚...
【English Translation】 English version: If one practices the Bodhisattva path, one will not violate the original vow (本誓: original vow). Therefore, such a person is qualified to transmit the Dharma. However, if a disciple possesses all ten virtues mentioned here, it should be known that such a person is very rare. But as long as one has a special talent in one area and can be molded into a useful person, one should accept him. Furthermore, just as when a Śrāvaka (聲聞: disciple of the Hearer Vehicle) receives the full precepts, various obstacles (遮難: obstacles to ordination) are observed, such as being too young, too old, having flaws in appearance, or suffering from various illnesses, for fear of being disliked and criticized by laypeople, so they are screened out. But now, this Mahāyāna (摩訶衍: Great Vehicle) is not like that. As long as his aspiration for enlightenment can be fulfilled, even if there are other faults, they need not be considered. The verse says 'either ten or eight, seven, or five, two, one, four,' which refers to the number limit for an Ācārya (阿闍梨: teacher) to perform abhiṣeka (灌頂: empowerment) in a single term of the maṇḍala (曼荼羅: sacred circle). Here, a skipping method of selection is used, that is, from one to two, from two to four, from four to five, from five to seven, from seven to eight, from eight to ten people. Therefore, in one maṇḍala (曼荼羅: sacred circle), one should not simultaneously perform abhiṣeka (灌頂: empowerment) for three, six, or nine people. This is probably the secret intention of the Tathāgata (如來: Buddha), which the Ācārya (阿闍梨: teacher) did not explain the reason for. Also, as in the Mahāvaipulya Dhāraṇī Sūtra, the number should not exceed ten people or more. Beyond this number, it is feared that the Ācārya's (阿闍梨: teacher) mental capacity may be insufficient, and one should wait for a later opportunity to perform the ritual separately for them. The 'less than ten people' mentioned here refers to those who simultaneously generate the aspiration, each giving up all internal and external possessions, making offerings to the Three Jewels, and jointly accomplishing the maṇḍala (曼荼羅: sacred circle), so they can perform the ritual simultaneously. If someone encounters the convenience of the maṇḍala (曼荼羅: sacred circle) and says that it is rare to encounter the Dharma and asks to be saved together, then it is not appropriate to perform the Ācārya (阿闍梨: teacher) abhiṣeka (灌頂: empowerment) for him. If the number exceeds this limit, and one only seeks to establish a connection with a particular deity (本尊法: principal deity) in a particular Dharma gate, receiving mantra (真言: sacred utterance) and mudrā (手印: hand gesture), then one is not subject to this numerical limit. The Ācārya (阿闍梨: teacher) should also generate great compassion, and for anyone who can generate a little bit of good intention, he should plant the seed of bodhi (菩提: enlightenment). Therefore, it is said 'or the number exceeds this'. The sutra says: 'At that time, Vajrapāṇi (金剛手: Vajrapani), the secret lord (秘密主: guhyapati), again said to the Buddha: 'Bhagavan (世尊: World Honored One), what should this maṇḍala (曼荼羅: sacred circle) be called? What is the meaning of maṇḍala (曼荼羅: sacred circle)?' This is because the Tathāgata (如來: Buddha) limited the number of people in order to cause those who have not yet awakened to generate questions. Vajrapāṇi (金剛手: Vajrapani) originally asked the Bhagavan (世尊: World Honored One) to praise...
此加持境界。演說大悲藏生大漫荼羅王。則是平等大悲無復限量。而今世尊所說。雖有德可傳者。猶不過十人。似是隨轉一明非其具體。故問當何名此漫荼羅也。又漫荼羅是輪圓之義。今既限局名數。似於理未圓。故復問此中漫荼羅者為是何義。凡有二問。世尊答中。初答名次答義。就答名中。還復申明本旨云。夫漫荼羅者是發生義。今即名為發生諸佛漫荼羅也。下菩提心種子於一切智心地中。潤以大悲水照以大慧日。鼓以大方便風不礙以大空空。能令不思議法性牙次第滋長。乃至彌滿法界成佛樹王。故以發生為稱。夫雷雨作解。隨甲圻者先萠。不可以卉木滋榮性分不等。遂令平分之施亦成限量也。次答義中。梵音漫荼羅。是攢搖乳酪成蘇之義。漫荼羅是蘇中。極精醇者浮聚在上之義。猶彼精醇不復變易。複名為堅。凈妙之味共相和合。余物所不能雜。故有聚集義。是故佛言極無比味無過上味。是故說為漫荼羅也。以三種秘密方便。攢搖眾生佛性之乳。乃至經歷五味成妙覺醍醐。醇凈融妙不可復增。一切金剛智印同共集會。于真常不變甘露味中最為第一。是為漫荼羅義也。
經云。又秘密主以下。廣演漫荼羅義釋除疑妨。復分為三。初明法界圓壇普門無限。次明限人簡眾生所由。末句勸囑阿阇梨令興平等悲願。
【現代漢語翻譯】 現代漢語譯本： 關於這種加持境界，如果演說大悲藏生大漫荼羅王（Mahakarunagarbha-sambhava-maṇḍala-rāja，大悲胎藏生曼荼羅之王），那就是平等的大悲，沒有重複。而現在世尊所說的，即使有德行可以傳授的人，也不過只有十人。這似乎是隨著（少數人）傳授一種光明，而不是它的全部具體內容。所以（我）問應當如何稱呼這個曼荼羅呢？而且曼荼羅是輪圓的意義，現在既然限定了名數，似乎在道理上還不圓滿。所以再次問這個曼荼羅在這裡是什麼意義。總共有兩個問題。世尊在回答中，先回答名稱，再回答意義。在回答名稱中，還再次申明本來的旨意說，曼荼羅是發生的意思，現在就稱為發生諸佛曼荼羅（Sarva-Buddha-utpāda-maṇḍala，一切諸佛發生曼荼羅）。下菩提心種子在一切智心地中，用大悲水滋潤，用大慧日照耀，用大方便風鼓動，用大空空（Mahāśūnyatā-śūnyatā，大空性之空性）不阻礙，能夠讓不可思議的法性之芽次第滋長，乃至充滿法界，成就佛樹王。所以用發生作為稱呼。雷雨興起，隨著靠近田埂的植物先發芽，不可以因為草木的滋榮性分不同，就讓平等施予的雨水也變成。 接下來回答意義。梵語曼荼羅（Maṇḍala），是攢搖乳酪成為酥油的意思。曼荼羅是酥油中，最精純的部分浮聚在上面的意思。就像那精純的部分不再變易，又稱為堅固。清凈微妙的味道互相和合，其他東西不能混雜，所以有聚集的意義。因此佛說極無比味沒有超過上味的，所以說為曼荼羅。用三種秘密方便，攢搖眾生佛性的乳，乃至經歷五味，成就妙覺醍醐，醇凈融妙不可再增加。一切金剛智印共同**，在真常不變的甘露味中最為第一，這就是曼荼羅的意義。 經中說，『又秘密主以下』，廣泛地闡述曼荼羅的意義，解釋消除疑惑和妨礙。又分為三部分。首先說明法界圓壇普門無限，其次說明限定人數，簡擇眾生的緣由，最後一句勸誡阿阇梨（Ācārya，導師）興起平等悲願。
【English Translation】 English version: Regarding this realm of empowerment, if one expounds the Mahakarunagarbha-sambhava-maṇḍala-rāja (King of the Mandala of the Womb of Great Compassion), it is equal to great compassion, without repetition . But what the World-Honored One is now speaking, even those with virtue who can transmit it, are no more than ten people. It seems like transmitting a single light, rather than its complete substance. Therefore, (I) ask what should this mandala be called? Moreover, mandala means 'wheel-like completeness'. Now that the number of names is limited, it seems that the principle is not complete. Therefore, (I) ask again what is the meaning of this mandala here. There are two questions in total. In the World-Honored One's answer, first the name is answered, then the meaning. In answering the name, the original intention is reiterated, saying, 'Mandala means 'arising'. Now it is called Sarva-Buddha-utpāda-maṇḍala (Mandala of the Arising of All Buddhas). The seed of Bodhicitta is planted in the mind-ground of all-wisdom, moistened with the water of great compassion, illuminated by the sun of great wisdom, stirred by the wind of great skillful means, and unobstructed by the great emptiness of emptiness (Mahāśūnyatā-śūnyatā), enabling the sprout of inconceivable Dharma-nature to grow gradually, until it fills the Dharma-realm and becomes the King of the Buddha-tree. Therefore, 'arising' is used as the name. When thunder and rain arise, the plants near the ridges sprout first. One cannot, because the nature of the flourishing of plants and trees is different, allow the equally bestowed rain to become . Next, the meaning is answered. The Sanskrit word Maṇḍala means 'churning yogurt to make ghee'. Mandala is the most refined part of ghee that floats on top. Just like that refined part does not change, it is also called 'firm'. The pure and subtle flavors harmonize with each other, and other things cannot be mixed in, so it has the meaning of 'gathering'. Therefore, the Buddha said that there is no taste more incomparable than the supreme taste, so it is called Mandala. Using three secret skillful means, the milk of sentient beings' Buddha-nature is churned, until it goes through the five flavors and becomes the wonderful flavor of enlightenment, pure, refined, and wonderful, and cannot be increased any further. All Vajra wisdom seals together **. It is the foremost in the unchanging nectar of true permanence. This is the meaning of Mandala. The sutra says, 'Also, Secret Lord and below', extensively expounds the meaning of Mandala, explaining and eliminating doubts and obstacles. It is further divided into three parts. First, it explains that the Dharma-realm's complete altar is universally accessible and limitless. Second, it explains the reason for limiting the number of people and selecting sentient beings. The last sentence exhorts the Ācārya (teacher) to arouse equal compassion and vows.
就初文中。哀愍無邊眾生界。是大悲胎藏生漫荼羅廣義者。若行人自見中胎藏時。即知一切眾生悉有成佛因緣故。其所起大悲漫荼羅亦周法界。且如十世界微塵數諸執金剛菩薩眾等。隨以一門作漫荼羅主。余為眷屬。則成一種漫荼羅。如是旋轉無窮已。非算數譬喻之所能及。何況是中各以無量門莊嚴。種種方便引攝眾生。又可勝紀乎。若行者於此一字法門中。攝廣為略衍略為廣。出生法財遍施一切。常無斷盡。乃名善解漫荼羅廣義也。次云秘密主如來於無量劫。積集阿耨多羅三藐三菩提之所加持。是故具無量德。當如是知者。此釋廣義所由也。如花嚴入法界諸善知識。各各於一門中。所通達法深廣無際。然亦互不相知。如來昔行菩薩道時。普門親近如是等佛剎微塵數諸善知識。于彼一一功德藏。皆到極無等比無過上味。以如是內證之德無量無邊故。其所加持現作法門眷屬。亦復無量無邊。彼真言門行者。當通泰其心作如是解也。已知內德無限。次明本地漫荼羅度人無限。何以故。以副大悲願故。故經文次云。秘密主非為一眾生。故如來成正等覺。亦非二非。多為憐慜無餘記及有餘記諸眾生。故如來成正等覺。以大悲願力。于無量眾生界。如其本性而演說法。此中發菩提心義。如入法界品。及智度摩訶薩論議中廣說也。
【現代漢語翻譯】 現代漢語譯本： 關於初文，哀憫無邊眾生界，這是大悲胎藏生曼荼羅廣義的解釋。如果修行者自己見到中胎藏時，就知道一切眾生都有成佛的因緣。因此，他所發起的大悲曼荼羅也周遍法界。例如，十世界微塵數那麼多的諸執金剛菩薩眾等，隨便以一門作為曼荼羅的主尊，其餘的作為眷屬，就成了一種曼荼羅。這樣旋轉無窮無盡，不是算數譬喻所能比擬的。何況這其中各自以無量門來莊嚴，用種種方便來引導攝受眾生，又怎麼能勝數呢？如果修行者在這一個字法門中，能將廣攝為略，將略衍為廣，出生法財遍施一切，常常沒有斷絕窮盡，才能稱得上是善於理解曼荼羅的廣義。接下來經文說，秘密主如來於無量劫中，積集阿耨多羅三藐三菩提的加持，所以具足無量功德，應當這樣理解。這是解釋廣義的由來。如同《華嚴經·入法界品》中的諸善知識，各自在一門中，所通達的法深廣無際，然而也互相不相知。如來過去行菩薩道時，普遍親近如佛剎微塵數那麼多的諸善知識，對於他們每一個人的功德藏，都達到了極其無比、無過其上的境界。因為有這樣內證的無量無邊功德，所以他所加持顯現的法門眷屬，也同樣是無量無邊。真言門的修行者，應當通達明白這個道理，這樣理解。 已經知道內在功德無限，接下來闡明本地曼荼羅度化眾生無限。為什麼呢？因為符合大悲願。所以經文接著說，秘密主，如來不是爲了一個眾生而成就正等覺，也不是爲了兩個，不是爲了少數，而是爲了憐憫有餘記（還有煩惱習氣的眾生）和無餘記（沒有煩惱習氣的眾生）的一切眾生，所以如來成就正等覺。以大悲願力，在無量眾生界，按照他們各自的本性而演說佛法。這其中發菩提心的意義，如同《入法界品》以及《智度摩訶薩論》中廣泛論述的那樣。
【English Translation】 English version: Regarding the initial text, 'Compassionately pitying the boundless realm of sentient beings,' this is the extensive meaning of the Garbhakosa-mandala (Womb Realm Mandala). If a practitioner sees the central Garbhakosa within themselves, they will know that all sentient beings have the potential to attain Buddhahood. Therefore, the Great Compassion Mandala that they initiate also pervades the entire Dharma Realm. For example, the Vajra-bearing Bodhisattvas, as numerous as the dust particles in ten world-systems, can each take a single gate as the principal deity of a mandala, with the others as attendants, thus forming a type of mandala. Such rotations are endless and cannot be comprehended by numerical analogies. Moreover, each of these is adorned with immeasurable gates, using various skillful means to guide and gather sentient beings. How can one possibly count them all? If a practitioner, within this single-syllable Dharma gate, can condense the extensive into the concise and expand the concise into the extensive, generating Dharma wealth and bestowing it upon all without ceasing, then they can be said to truly understand the extensive meaning of the mandala. Next, the text says, 'The Secret Lord, the Tathagata (Thus Come One), through immeasurable kalpas (eons), has accumulated the blessings of Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), and therefore possesses immeasurable virtues.' This is how one should understand it. This explains the origin of the extensive meaning. Like the virtuous friends in the Gandavyuha Sutra (Flower Garland Sutra, Entering the Dharma Realm Chapter), each, within a single gate, has a profound and boundless understanding of the Dharma, yet they do not know each other. When the Tathagata practiced the Bodhisattva path in the past, he universally approached virtuous friends as numerous as the dust particles in Buddha-fields. He reached the ultimate, incomparable, and unsurpassed taste in each of their treasure troves of merit. Because of these immeasurable and boundless virtues of inner realization, the Dharma gate attendants that he blesses and manifests are also immeasurable and boundless. Practitioners of the mantra gate should understand this principle and comprehend it in their hearts. Having understood the infinite inner virtues, next, it is explained that the local mandala infinitely liberates beings. Why? Because it accords with the Great Vow of Compassion. Therefore, the text continues, 'Secret Lord, the Tathagata did not attain Perfect Enlightenment for the sake of one sentient being, nor for two, nor for a few, but out of compassion for all sentient beings, both those with residual karma (those with afflictions and habits) and those without residual karma (those without afflictions and habits). Therefore, the Tathagata attained Perfect Enlightenment.' With the power of the Great Vow of Compassion, in the immeasurable realm of sentient beings, he expounds the Dharma according to their respective natures. The meaning of generating Bodhicitta (the mind of enlightenment) in this context is extensively discussed in the Gandavyuha Sutra and the Mahaprajnaparamita Sastra (Great Treatise on the Perfection of Wisdom).
無餘記者。如佛現前授決。某甲眾生於某劫中作佛號某如來。有如是國土眷屬第。以了了記故。名無餘記也。有餘記者。如告眾生言。汝于未來某佛時當畢是罪。某甲如來為汝授記之類是也。複次如世尊說若我在世或滅度后。諸有聞法華經一句一偈。我皆為授無上菩提記。是名無餘記。若言一切眾生悉有佛性。彼生善根相續不斷。當至無上菩提。是名有餘記也。我本為此等眾生。來成等正覺。況今所愿以滿。開眾生自心之寶。如其本性而給與之。當有何限耶。且據惡世弘經淺行之一跡。故云一期法事劑至十人耳。從此以下第二句。即釋此限人簡眾所由。經云。秘密主無大乘宿習。未曾思惟真言乘行。彼不能少分見聞歡喜信受。又金剛薩埵若彼有情。昔于大乘真言乘道無量門進趣。以曾修行。為彼等故。限此造立名數者。此意云。若諸眾生。未曾於過去無量佛所久種善根。於此秘密乘未曾修習。則造次聞之不能信受。若傳法人。徒以善心差機為說。或當增其誹謗斷彼善根。故法花云。無智疑悔則為永失也。十方世界諸眾生。少有志求聲聞者。求緣覺者轉復少。求大乘者甚希有。求大乘者猶為易。信此法者最為難。故以普眼觀之。堪受是法者。猶須彌大海之塵渧耳。既將護彼意時乃說之。安得不略製造立名數乎。所云無量
【現代漢語翻譯】 現代漢語譯本 無餘記（徹底的授記）。例如，佛陀在世時親自授記：『某甲眾生將於某劫中成佛，佛號為某如來，擁有如此的國土和眷屬。』因為是完全明確的授記，所以稱為無餘記。有餘記（不徹底的授記）例如，告訴眾生說：『你將於未來某佛出世時，結束所有的罪業，某甲如來會為你授記』等等。 進一步說，例如世尊說：『如果我在世，或者我滅度后，所有聽聞《法華經》一句一偈的人，我都會為他們授無上菩提記。』這稱為無餘記。如果說一切眾生都具有佛性，他們的善根相續不斷，終將達到無上菩提，這稱為有餘記。 我本來就是爲了這些眾生，才來成就等正覺的。更何況現在我的願望已經滿足，開啟眾生自心之寶藏，按照他們本有的佛性而給予他們，那將會有什麼限量呢？且就惡世弘揚佛經，淺顯修行的事蹟來說，所以說一次法事只度化十個人罷了。從這以下第二句，就是解釋限定人數，以及篩選對象的原因。經文說：『秘密主（金剛手菩薩），沒有大乘的宿世習氣，未曾思惟真言乘的修行，他們不能稍微地見聞、歡喜、信受。』 又如金剛薩埵（金剛界五智如來所流出的自性輪身）說，如果那些有情眾生，過去在無量的大乘真言乘的道路上精進，因為曾經修行過，所以爲了他們，才限定這個造立名數。這個意思是說，如果眾生沒有在過去無量佛所種下深厚的善根，沒有修習過這個秘密乘，那麼倉促地聽聞，是不能信受的。如果傳法的人，只是出於善心，不觀察根機就為他們宣說，或許會增加他們的誹謗，斷絕他們的善根。所以《法華經》說：『沒有智慧的人，產生疑惑和後悔，就會永遠失去機會。』 十方世界的所有眾生，很少有立志追求聲聞乘的，追求緣覺乘的就更少了，追求大乘的非常稀有。追求大乘的還算容易，相信這個法門是最為困難的。所以用佛眼普遍觀察，堪能接受這個法門的人，就像須彌山和大海中的塵埃水滴一樣稀少。既然要將護他們的心意，才為他們宣說，怎麼能不略微地製造立名數呢？所說的無量。
【English Translation】 English version An exhaustive prediction (Wuyu Ji). For example, when the Buddha is present, he personally makes a prediction: 'A certain being will become a Buddha in a certain kalpa, with the Buddha name of a certain Tathagata, possessing such a land and retinue.' Because it is a completely clear prediction, it is called an exhaustive prediction. A non-exhaustive prediction (Youyu Ji) is, for example, telling sentient beings: 'You will end all your sins when a certain Buddha appears in the future, and a certain Tathagata will give you a prediction,' and so on. Furthermore, for example, the World Honored One said: 'If I am in the world, or after my extinction, all those who hear a single phrase or verse of the Lotus Sutra, I will give them the prediction of unsurpassed Bodhi.' This is called an exhaustive prediction. If it is said that all sentient beings have Buddha-nature, and their roots of goodness continue uninterrupted, and they will eventually reach unsurpassed Bodhi, this is called a non-exhaustive prediction. I originally came to achieve perfect enlightenment for these sentient beings. Moreover, now that my wishes have been fulfilled, opening the treasure of sentient beings' own minds, and giving to them according to their inherent Buddha-nature, what limit could there be? And just speaking of the traces of propagating the scriptures and practicing superficially in an evil age, it is said that one Dharma event only converts ten people. From the second sentence below, it explains the reason for limiting the number of people and selecting the objects. The scripture says: 'Secret Lord (Vajrapani), without the past habits of the Mahayana, never having contemplated the practice of the Mantrayana, they cannot slightly see, hear, rejoice, and believe.' Also, as Vajrasattva (the self-nature wheel body flowing from the five wisdom Tathagatas of the Vajra realm) said, if those sentient beings have diligently advanced on the path of the immeasurable Mahayana Mantrayana in the past, because they have practiced before, it is for them that this established number is limited. This means that if sentient beings have not planted deep roots of goodness in the past with immeasurable Buddhas, and have not practiced this secret vehicle, then they cannot believe it if they hear it hastily. If the Dharma transmitter, only out of good intentions, speaks to them without observing their capacity, it may increase their slander and cut off their roots of goodness. Therefore, the Lotus Sutra says: 'Those without wisdom, who generate doubt and regret, will lose the opportunity forever.' Of all the sentient beings in the ten directions, few aspire to seek the Sravaka vehicle, even fewer seek the Pratyekabuddha vehicle, and it is extremely rare to seek the Mahayana. Seeking the Mahayana is still easy, but believing in this Dharma is the most difficult. Therefore, observing with the Buddha's eye, those who are capable of receiving this Dharma are as rare as dust motes and water droplets in Mount Sumeru and the great ocean. Since we must protect their intentions, we speak to them, how can we not slightly create established numbers? What is said to be immeasurable.
門進趣者。即是兼釋漫荼羅名義。夫漫荼羅者名為聚集。今以如來真實功德集在一處。乃至十世界微塵數差別智印輪圓輻湊。翼輔大日心王。使一切眾生普門進趣。是故說為漫荼羅也。所云略此造立名數者。如以阿字五轉。統如來無邊內德。以字輪百明。攝如來普眼法門。此則名之略也。以剎塵方便開八葉之壇。以無極大悲制十人之限。此則數之略也。然其學者。隨於一法明道而得悟入。即是普入一切諸總持門。如從一門見王。即是遍入千門萬戶。若不能如說而行。則雖以種種文辭廣為開示。無所益也。故第三句。次明限略名數自不礙於廣。是以經云。彼阿阇梨亦當以大悲心。立如是誓願。為度無餘眾生界故。應當攝受無量眾生。作菩提種子因緣。謂造立此漫荼羅。是隨有見聞觸知。下至舉手低頭一念隨喜。皆必定成於阿耨多羅三藐三菩提。故阿阇梨雖不得差機誤。授為作具支灌頂。然系珠毒鼓之緣。豈當已乎。故當運大悲心務令廣洽也。複次如人家有秘寶。恐為盜賊所窺故掩以蔽衣。今此曼荼羅法門。亦復如是。以秘密之藏不可直宣說故。迴轉密意覆以有相方便。今言限以十人者。乃是世諦漫荼羅耳。然阿阇梨自當平治心地。畫作大悲漫荼羅。普眼度人多多益善。勿得如言而解也。
大毗盧遮那成佛經疏卷第
【現代漢語翻譯】 現代漢語譯本： 進入曼荼羅（Mandala，壇城）之門，便是同時解釋曼荼羅的名稱和意義。所謂曼荼羅，意思是聚集。現在將如來真實的功德聚集在一處，乃至十個世界微塵數目的差別智印輪，像輪子的輻條一樣匯聚，輔助大日如來（Mahavairocana）的心王，使一切眾生普遍地進入此門。因此，稱之為曼荼羅。 所說的簡化此造立的名數，例如用『阿』（A）字五種變化，統攝如來無邊的內在功德；用字輪百種光明，攝取如來普眼法門。這便是名稱的簡化。用剎土微塵般多的方便法門，開闢八葉蓮花壇；用無盡的大悲心，限定十個人的傳授。這便是數量的簡化。然而，學習的人，隨著對一種法門的明瞭而悟入，便是普遍進入一切諸總持門（Dharani，總持）。如同從一扇門見到國王，便是遍入千門萬戶。如果不能按照所說的去做，那麼即使用種種文辭廣泛地開示，也沒有任何益處。所以第三句，接著說明限定簡略的名數，本身並不妨礙廣泛。因此經中說：『那位阿阇梨（Acharya，導師）也應當以大悲心，立下這樣的誓願，爲了度脫沒有剩餘的眾生界，應當攝受無量眾生，作為菩提（Bodhi，覺悟）的種子因緣。』 意思是造立此曼荼羅，是隨有見聞接觸知覺，乃至舉手低頭一念隨喜，都必定成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。所以阿阇梨即使不得差錯時機，錯誤地授予作為法器的灌頂，然而系珠、毒鼓的因緣，難道可以停止嗎？所以應當運用大悲心，務必使其廣泛普及。 再次，如同人家有秘密的寶物，恐怕被盜賊窺視，所以用遮蔽的衣服覆蓋。現在這曼荼羅法門，也正是這樣。因為秘密的寶藏不可直接宣說，所以迴轉密意，覆蓋以有相的方便法門。現在說限定十個人，乃是世俗諦的曼荼羅罷了。然而阿阇梨應當平治心地，畫作大悲曼荼羅，用普眼度人，越多越好，不要按照字面意思去理解。
【English Translation】 English version: Entering the gate of the Mandala (sacred diagram), one simultaneously explains the name and meaning of the Mandala. The term 'Mandala' signifies 'gathering'. Now, the true merits and virtues of the Tathagata (Buddha) are gathered in one place, even to the extent of the number of differential wisdom seals like dust motes in ten worlds, converging like the spokes of a wheel, assisting the heart-king Mahavairocana (Great Sun Buddha), enabling all sentient beings to universally enter this gate. Therefore, it is called Mandala. What is meant by simplifying the names and numbers of this construction is, for example, using the five transformations of the letter 'A' to encompass the boundless inner virtues of the Tathagata; using the hundredfold light of the letter-wheel to capture the all-seeing Dharma gate of the Tathagata. This is the simplification of names. Using Dharma methods as numerous as dust particles in Buddha-lands to open the eight-petaled lotus altar; using boundless great compassion to limit the transmission to ten people. This is the simplification of numbers. However, the learner, through understanding one Dharma, attains enlightenment and enters all the Dharani (mantra) gates universally. Just as seeing the king from one gate means entering thousands of doors and households. If one cannot act according to what is said, then even if one extensively explains with various words and phrases, it will be of no benefit. Therefore, the third sentence further clarifies that limiting the simplified names and numbers does not hinder extensiveness. Thus, the sutra says: 'That Acharya (teacher) should also make such a vow with great compassion, that in order to liberate the remaining realms of sentient beings, he should receive countless sentient beings as the cause and condition for the seed of Bodhi (enlightenment).' This means that constructing this Mandala, with every instance of seeing, hearing, touching, and knowing, even to the extent of raising or lowering one's head, or a single thought of rejoicing, one will certainly achieve Anuttara-samyak-sambodhi (unsurpassed, complete, perfect enlightenment). Therefore, even if the Acharya mistakenly grants the initiation for ritual implements at the wrong time, can the causes and conditions of the beaded necklace and poisonous drum be stopped? Therefore, one should exercise great compassion and strive to make it widely accessible. Furthermore, it is like a family having a secret treasure, fearing that it will be spied upon by thieves, so they cover it with concealing clothes. Now, this Mandala Dharma gate is also like this. Because the secret treasure cannot be directly proclaimed, the hidden meaning is turned around and covered with expedient methods that have form. Now, saying that it is limited to ten people is merely the worldly truth Mandala. However, the Acharya should cultivate and pacify his mind, draw a Mandala of great compassion, and use the all-seeing eye to liberate people, the more the better, and do not interpret it literally.
四 大正藏第 39 冊 No. 1796 大毗盧遮那成佛經疏
大毗盧遮那成佛經疏卷第五
沙門一行阿阇梨記
入漫荼羅具緣品之餘
偈云持真言行者。明弟子支分中護持建立方便。至第六夜。師及弟子皆澡浴清凈。著新潔衣赍持供物。詣如前所造白檀漫荼羅處。當如法加持自身道場及諸弟子。其護弟子方便。如下文入灌頂時所說。時阿阇梨如次第法則具修供養。觀白檀位諸尊。與密印相應持彼真言。瞿醯云。手案中胎漫荼羅誦真言一遍。如是一誦一案乃至七遍。餘位亦爾也。次當爲諸弟子。隨順說法開導其心。教彼三自歸依懺悔先罪。既懺悔已。身心清凈猶如明珠。堪能真正發心。是故次令發苦提心。皆如供養法中所說。次當授與涂香花等。教令運心供養諸尊。然後為受三世無障礙智戒。此受菩薩戒法。別有行儀也。菩薩所以發心攝受方便學處。皆為成就如來清凈智慧。於一念中了達三世諸法。無掛礙故。其有住斯戒者。乃至初見心明道時。即有如是不思議勢分。以此戒親能發生佛慧。又對二乘律儀有限量故。以三世無障礙智為名也。次當授與齒木。令諸弟子嚼之。因即觀彼人成器及非器相。所以為此法者。亦是順彼方俗諦。因用秘密方便而作加持也。印度國人。凡請僧食乃至
世人。相命皆先遺其齒木。以種種香花嚴飾而授與之。當知明日請彼飯食也。所以如是者。為明愛敬之心。恐彼先有痰癊宿食因緣。若受我供或令發動不安。故先以善意將護而警發之。令彼先凈身器。或服呵梨勒等。則明日隨意飲啖。無所犯觸身心安樂也。今阿阇梨亦爾。授弟子楊枝時。即當寄此方便為說深法。我方當授汝佛性醍醐拯無過味。已教汝發菩提心凈除三業宿障。以三世無礙智調伏之牙。噬諸煩惱竟。欲復以此秘密加持。滌除身心過患。汝又當凈其口過。在所遊方勿妄宣傳。明日當貽汝不死甘露皆令充足也。彼當取優曇缽羅或阿說他木端直嫞好者。不粗不細劑十二指量。凡一切量法。皆用大拇指上節。側而相捻是。其正數也。此二木。是過去佛菩提樹。若無者。當求有乳之木。謂桑谷等。記木上下之別。皆以枝末為上根柢為下。以香水灌洗。又復涂而薰之。于其下末。以白線纏花用為莊嚴。亦作標誌。令上下易知故。當以手案則不動真言加之。或百遍或千遍。素令嚴備。既受戒已。師當取一齒木奉獻諸尊。餘者分授弟子令出壇外。向東或向北。如法蹲局嚼之。嚼已。令向所面之方。而正擲之而驗其相。若嚼處向外者。是人悉地不成。向身者悉地成就。若遠擲卻來近身。是不久成就之相。若首直豎向上。成就
更速。首向下者。是人當入修羅龍宮。若擲在空中。當知此人先已成就也。又向北方東方為上成就。西方為中成就。南方為下成就。雖如是。若人先向東擲。而嚼處向東。即是背身。亦不得成就。余準此方類而可知。余如瞿醯中說也。次當作金剛線法。凡作綖。當擇上好細具縷。香水洗之極令清凈。令潔凈童女右合之。合五色縷。當用五如來真言各持一色。然後以成辨諸事真言總加持之。造漫荼羅綖亦爾。五如來色者。謂大日佛加持白色。寶幢持赤色。花開敷持黃色。無量壽持緣色。鼓音佛持黑色。阿阇梨先自取綖三結。作金剛結。用系左臂護持自身。次一一為諸弟子係臂。如是攝受弟子。則入漫荼羅。是離諸障難也。其金剛結法不可縷說。當從阿阇梨面受之。複次五色綖者。即是如來五智。亦是信進念定慧五法。以此五法貫攝一切教門。是故名為修多羅。古譯謂之綖經也。若見諦阿阇梨。能以如來五智。加持弟子菩提心中五種善根。貫攝萬行系持于瑜伽之臂。使經歷生死常不失壤。若能如是攝取弟子。乃名善作金剛結也。阿阇梨言欲此夜作弟子法時。其所供養當減第七夜之半。又當觀彼情機讚揚密教。發生樂欲堅固其心。併爲分別十種方便學處。然此三世無礙智戒。凡結緣者皆令預聞。其四種根本及三昧耶又一偈。
【現代漢語翻譯】 現代漢語譯本： 更速（Geng Su，咒語名）。如果首（骰子）朝下，這個人應當進入修羅龍宮（Asura Dragon Palace，指惡道）。如果擲在空中，應當知道這個人先前已經成就了。又，朝向北方和東方為上等成就，西方為中等成就，南方為下等成就。雖然如此，如果人先前朝東擲，而嚼處（骰子上的點數）朝東，這就是背身，也不得成就。其餘的可以依照這個方法類推得知。其餘的如《瞿醯經》（Guhya Sutra）中所說。接下來是製作金剛線的方法。凡是製作線，應當選擇上好的細線，用香水洗滌，使其極其清凈。令潔凈的童女向右搓合。搓合五色線，應當用五如來真言（Five Tathagata mantras），各自持一種顏色。然後用成辨諸事真言（Accomplishing All Matters mantra）總加持它。製造曼荼羅線（Mandala thread）也是這樣。五如來色，是指大日佛（Mahavairocana Buddha）加持白色，寶幢（Ratnaketu）持赤色，花開敷（Samkusumita）持黃色，無量壽（Amitabha）持緣色，鼓音佛（ Dundubhisvaranirghosa）持黑色。阿阇梨（Acharya，導師）先自己取線三結，作成金剛結（Vajra knot），用來繫在左臂上，護持自身。然後一一為諸弟子係臂。這樣攝受弟子，才能進入曼荼羅（Mandala，壇場），遠離各種障礙。這金剛結法不可用文字詳盡描述，應當從阿阇梨處面授。再次，五色線，就是如來五智（Five Wisdoms of Tathagata），也是信、進、念、定、慧五法（Five Dharmas of Faith, Diligence, Mindfulness, Samadhi, and Wisdom）。用這五法貫穿攝取一切教門，所以名為修多羅（Sutra，經），古譯稱之為綖經。如果見諦的阿阇梨，能夠用如來五智，加持弟子菩提心中五種善根（Five roots of goodness in the Bodhi mind），貫穿攝取萬行，系持在瑜伽之臂上，使經歷生死也常不失壞。如果能夠這樣攝取弟子，才可稱為善作金剛結。阿阇梨說想要今夜作弟子法時，其所供養應當減少第七夜的一半。又應當觀察他的情意和根機，讚揚密教，發生樂欲，堅固他的心。併爲他分別十種方便學處。然後此三世無礙智戒，凡是結緣者都令預先聽聞。其四種根本和三昧耶（Samaya，誓言）又一偈。
【English Translation】 English version: Geng Su (name of a mantra). If the 'head' (dice) faces downwards, this person should enter the Asura Dragon Palace (referring to the evil realms). If it is thrown into the air, know that this person has already achieved accomplishment. Furthermore, facing north and east is a superior accomplishment, west is a medium accomplishment, and south is an inferior accomplishment. Even so, if a person throws it eastward first, and the 'chew' (the number of dots on the dice) also faces east, this is turning one's back and will not achieve accomplishment. The rest can be inferred by analogy. The rest is as described in the Guhya Sutra. Next is the method for making the Vajra thread. Whenever making the thread, one should choose the best fine thread, wash it with fragrant water to make it extremely clean. Have a clean virgin girl twist it to the right. Twist together five-colored threads, and use the Five Tathagata mantras, each holding one color. Then, generally bless it with the Accomplishing All Matters mantra. Making Mandala thread is also like this. The five Tathagata colors refer to Mahavairocana Buddha blessing white, Ratnaketu holding red, Samkusumita holding yellow, Amitabha holding green, and Dundubhisvaranirghosa holding black. The Acharya (teacher) first takes three knots of thread himself, making a Vajra knot, to tie on his left arm to protect himself. Then, one by one, he ties the arms of the disciples. By receiving disciples in this way, one can enter the Mandala (sacred space), and be free from all obstacles. The method of this Vajra knot cannot be fully described in words; it should be received in person from the Acharya. Furthermore, the five-colored thread is the Five Wisdoms of the Tathagata, and also the five Dharmas of Faith, Diligence, Mindfulness, Samadhi, and Wisdom. Using these five Dharmas to penetrate and encompass all teachings, it is therefore called Sutra, which was translated as 'thread scripture' in ancient times. If an Acharya who has seen the truth can use the Five Wisdoms of the Tathagata to bless the five roots of goodness in the Bodhi mind of the disciple, penetrating and encompassing all practices, and tying them to the arm of Yoga, so that they will not be lost even through the cycle of birth and death. If one can receive disciples in this way, it can be called skillfully making the Vajra knot. The Acharya says that when wanting to perform the disciple ceremony tonight, the offerings should be reduced by half of the seventh night. Also, one should observe his feelings and capacity, praise the esoteric teachings, generate joy and desire, and strengthen his heart. And explain to him the ten expedient practices. Then, this unobstructed wisdom and precepts of the three worlds, all those who form a connection should be allowed to hear in advance. The four root vows and the Samaya (vows) are also in one verse.
則當耳語戒之。具支灌頂者。乃應聞耳。其所教誡二偈。亦是阿利沙。能具誦梵本益善。列之於左。
阿你也(二合從今也)庾澀磨(二合汝也)鼻啰睹邏(無對又無等)羅婆(引利也)臘馱(獲也)摩訶(引)怛么(二合)鼻(大我也)曳曩(諸也)薩婆(一切也)爾奈(乎佛也)喻延(汝也)娑補怛口束頁[口履]訶(此也)赦娑泥也(教也)薩啰梅(二合一切也)跛[口履]蟻哩(二合)系哆(引)薩他(二合攝也)阇耶磨囊(生也)么扈(大也)捺耶(引辯事也)帝曩喻延(汝也)摩訶(引)夜泥(引大乘也)濕附(二合)若哆醯(明晨生也)婆尾屣也(二合)他(得也)
偈意云。汝從今以去。便為已獲無等之利。位同於大我。大我。謂諸如來成就八自在我。於法自在者。及諸摩訶薩埵也。次云一切諸如來。並此教中摩訶薩眾。一切皆已攝受于汝。此教。謂此大乘秘教中。十佛剎土金剛菩薩等也。次云成辨于大事者。即是能成大事能成辨大事因緣。所謂開示悟入如來知見。故經中會意言之次云汝等於明日。得大乘生。謂入大悲漫荼羅。得灌頂已。生於一切如來種姓之中。複次離緣業生得大空生故。云大乘生也。時阿阇梨如是教誡印持竟。還令次第于漫荼羅外東向
【現代漢語翻譯】 現代漢語譯本： 那麼，應當私下告誡他。對於接受具支灌頂（Juzhi Guanding，一種灌頂儀式）的人，才應該在他耳邊告知。所教誡的兩個偈頌，也是阿利沙（Alisha，可能是指某種經文或教義）。如果能完整背誦梵文版本更好，現將它們列在下面。
阿你也（從今以後），庾澀磨（你），鼻啰睹邏（無對又無等），羅婆（利益），臘馱（獲得），摩訶（大），怛么（我），鼻（也），曳曩（諸），薩婆（一切），爾奈（佛），喻延（你），娑補怛[口束頁]（菩薩），[口履]訶（此），赦娑泥也（教），薩啰梅（一切），跛[口履]蟻哩（攝），系哆（攝），薩他（攝），阇耶磨囊（生），么扈（大），捺耶（辯事），帝曩喻延（你），摩訶（大），夜泥（大乘），濕附（明晨），若哆醯（生），婆尾屣也（獲得）。
偈頌的意思是：你從今以後，便已獲得無與倫比的利益，地位等同於大我。所謂『大我』，是指諸如來成就八自在（成就八種自在力）。於法自在的人，以及諸摩訶薩埵（Mahasattva，大菩薩）。接下來是說，一切諸如來，以及此教中的摩訶薩眾，一切都已攝受於你。此教，指的是此大乘（Mahayana，大乘佛教）秘密教法中，十佛剎土（Shifochatu，十方佛土）的金剛菩薩（Vajra Bodhisattva，金剛乘菩薩）等。接下來是說成就大事的人，即是能夠成就大事，能夠成就辨別大事因緣的人。所謂開示悟入如來知見（Kairushiwuru Rulaizhijian，開示眾生，悟入佛的知見）。所以經文中會意地說，你等於明日，得大乘生。指的是進入大悲漫荼羅（Dabei Mandala，大悲壇城），得到灌頂之後，生於一切如來種姓之中。更進一步說，是脫離緣業所生，得到大空之生，所以說是大乘生。這時，阿阇梨（Acharya，導師）這樣教誡並印證之後，再讓他按順序回到漫荼羅外，面向東方。 English version: Then, he should be admonished in private. Only those who receive the Juzhi Guanding (a type of initiation) should be informed in their ear. The two verses of instruction are also Alisha (possibly referring to a certain scripture or doctrine). It would be even better if one could recite the Sanskrit version completely, and they are listed below.
阿你也 (From now on), 庾澀磨 (you), 鼻啰睹邏 (unequaled and without equal), 羅婆 (benefit), 臘馱 (obtained), 摩訶 (great), 怛么 (self), 鼻 (also), 曳曩 (all), 薩婆 (all), 爾奈 (Buddha), 喻延 (you), 娑補怛[口束頁] (Bodhisattva), [口履]訶 (this), 赦娑泥也 (teaching), 薩啰梅 (all), 跛[口履]蟻哩 (absorbed), 系哆 (absorbed), 薩他 (absorbed), 阇耶磨囊 (birth), 么扈 (great), 捺耶 (discrimination), 帝曩喻延 (you), 摩訶 (great), 夜泥 (Mahayana), 濕附 (tomorrow morning), 若哆醯 (birth), 婆尾屣也 (obtained).
The meaning of the verses is: From now on, you have obtained unparalleled benefits, and your status is equal to the 'Great Self'. The 'Great Self' refers to the Tathagatas (Rulai, thus-gone ones) who have achieved the eight freedoms (achievement of eight kinds of freedom). Those who are free in the Dharma, as well as the Mahasattvas (great Bodhisattvas). Next, it says that all the Tathagatas, as well as the Mahasattvas in this teaching, have all absorbed you. This teaching refers to the Vajra Bodhisattvas (Vajra Bodhisattvas, Vajrayana Bodhisattvas) in the ten Buddha lands (Shifochatu, ten directions of Buddha lands) of this Mahayana (Great Vehicle Buddhism) secret teaching. Next, it says that those who accomplish great deeds are those who can accomplish great deeds and can accomplish the causes and conditions for discerning great deeds. The so-called opening, showing, awakening, and entering the knowledge and vision of the Tathagata (Kairushiwuru Rulaizhijian, opening up sentient beings to awaken and enter the knowledge and vision of the Buddha). Therefore, the scripture implies that you will obtain the birth of the Mahayana tomorrow. It refers to entering the Great Compassion Mandala (Dabei Mandala, Mandala of Great Compassion) and, after receiving initiation, being born into the lineage of all the Tathagatas. Furthermore, it is to be free from the birth of conditioned karma and to obtain the birth of great emptiness, so it is called the birth of the Mahayana. At this time, the Acharya (teacher) gives such instructions and seals them, then has him return to the outside of the Mandala in order, facing east.
【English Translation】 Then, he should be admonished in private. Only those who receive the Juzhi Guanding (a type of initiation) should be informed in their ear. The two verses of instruction are also Alisha (possibly referring to a certain scripture or doctrine). It would be even better if one could recite the Sanskrit version completely, and they are listed below. 阿你也 (From now on), 庾澀磨 (you), 鼻啰睹邏 (unequaled and without equal), 羅婆 (benefit), 臘馱 (obtained), 摩訶 (great), 怛么 (self), 鼻 (also), 曳曩 (all), 薩婆 (all), 爾奈 (Buddha), 喻延 (you), 娑補怛[口束頁] (Bodhisattva), [口履]訶 (this), 赦娑泥也 (teaching), 薩啰梅 (all), 跛[口履]蟻哩 (absorbed), 系哆 (absorbed), 薩他 (absorbed), 阇耶磨囊 (birth), 么扈 (great), 捺耶 (discrimination), 帝曩喻延 (you), 摩訶 (great), 夜泥 (Mahayana), 濕附 (tomorrow morning), 若哆醯 (birth), 婆尾屣也 (obtained). The meaning of the verses is: From now on, you have obtained unparalleled benefits, and your status is equal to the 'Great Self'. The 'Great Self' refers to the Tathagatas (Rulai, thus-gone ones) who have achieved the eight freedoms (achievement of eight kinds of freedom). Those who are free in the Dharma, as well as the Mahasattvas (great Bodhisattvas). Next, it says that all the Tathagatas, as well as the Mahasattvas in this teaching, have all absorbed you. This teaching refers to the Vajra Bodhisattvas (Vajra Bodhisattvas, Vajrayana Bodhisattvas) in the ten Buddha lands (Shifochatu, ten directions of Buddha lands) of this Mahayana (Great Vehicle Buddhism) secret teaching. Next, it says that those who accomplish great deeds are those who can accomplish great deeds and can accomplish the causes and conditions for discerning great deeds. The so-called opening, showing, awakening, and entering the knowledge and vision of the Tathagata (Kairushiwuru Rulaizhijian, opening up sentient beings to awaken and enter the knowledge and vision of the Buddha). Therefore, the scripture implies that you will obtain the birth of the Mahayana tomorrow. It refers to entering the Great Compassion Mandala (Dabei Mandala, Mandala of Great Compassion) and, after receiving initiation, being born into the lineage of all the Tathagatas. Furthermore, it is to be free from the birth of conditioned karma and to obtain the birth of great emptiness, so it is called the birth of the Mahayana. At this time, the Acharya (teacher) gives such instructions and seals them, then has him return to the outside of the Mandala in order, facing east.
而坐。阿阇梨復當供養。以至誠心迎請諸尊言。我于明日。為哀慜弟子供養諸聖尊。故建立大悲胎藏漫荼羅。隨力供。養唯愿慈悲憶念。當於明日。悉皆降集漫荼羅而作加持。大意如此。余如瞿醯中說。彼至誠三請已。宣說金剛句偈稱歎諸尊。然後如法發遣。復為弟子廣說法要。教令繫念思惟。藉吉祥草面向西寐。彼于夢中。若獲種種境界。晨起皆當白師。則知行人悉地成不之相也。若是見諦阿阇梨。自當住深瑜伽。明見弟子本末根緣無有錯謬。設不作如是事相。及隨順世諦行之。一切無咎。若未見諦師。則當謹依法則勿令虧失也。
經云。夢中見僧住處者。謂所見清凈微妙種種嚴飾。身入其中禮跪旋繞。遇諸慶善之事。園林者。謂所見滋榮殊特花果繁盛。或親自採掇。或升踐樹抄履空而行。堂宇。謂種種花房綺疏殊異嚴好。而在於中自在受用身心適悅。樓觀。謂層臺顯敞遠覿四方。見種種勝境神情熙暢。凡如是比皆為吉祥。是中法門所表。亦如擇地中說。若與此相違。如見塔寺焚摧荒穢之類。則非善夢也。幢謂旗幟寶幢。崇高階麗而現其前。或用麾導眾人莫不從命。是建立大菩提心軌成萬行之像。蓋謂孔雀尾等五色間錯。或在空中而蔭其上。或人授與之執以遊行。是悲願普覆之像。摩尼珠亦謂圓明照徹。或能
【現代漢語翻譯】 現代漢語譯本：然後（阿阇梨）坐下。阿阇梨應當再次供養，以至誠之心迎請諸位聖尊，說：『我將於明日，爲了哀憐弟子，供養諸位聖尊，所以建立大悲胎藏漫荼羅（Mahakaruna-garbhadhatu-mandala，大悲胎藏界曼荼羅）。隨自己的能力供養，唯愿慈悲憶念，明日全部降臨到曼荼羅（mandala，壇城）中，為我加持。』大意就是這樣，其餘的細節如《瞿醯經》（Guhyasamaja Tantra，密集金剛經）中所說。他以至誠之心三請之後，宣說金剛句偈，稱讚諸位聖尊，然後如法遣送諸尊。再為弟子廣泛宣說佛法要義，教導弟子繫念思惟。讓弟子藉著吉祥草，面向西方睡覺。弟子如果在夢中獲得種種境界，早晨起來都應當告訴阿阇梨（Acarya，導師），這樣就能知道修行人悉地（siddhi，成就）是否成就的徵兆。如果是見諦的阿阇梨（Acarya，導師），自然應當安住于甚深的瑜伽（yoga，相應）之中，明瞭地看到弟子的本末根緣，不會有任何錯謬。即使不這樣做事相，以及隨順世俗諦而行事，也沒有任何過失。如果不是見諦的阿阇梨（Acarya，導師），就應當謹慎地依照法則，不要有任何缺失。
經中說，夢中見到僧人居住的地方，是指所見到的地方清凈微妙，有種種莊嚴的裝飾，自己進入其中，禮拜、跪拜、旋繞，遇到各種慶幸吉祥的事情。園林，是指所見到的園林，草木滋潤繁榮，花果繁盛，或者親自採摘，或者登上樹梢，在空中行走。堂宇，是指各種花房，結構精巧，非常美好，自己身在其中，自在受用，身心舒適喜悅。樓觀，是指高臺顯敞，可以遠眺四方，見到種種殊勝的景象，精神心情舒暢。凡是像這樣的夢境，都是吉祥的。這些夢境中所表現的法門，也如《擇地經》中所說。如果與這些夢境相反，比如見到塔寺被焚燬，荒涼破敗之類，就不是好的夢境。幢，是指旗幟寶幢，高崇端正美麗地出現在面前，或者用它來指揮引導眾人，眾人都聽從命令。這是建立大菩提心，修行成就萬行的象徵。大概是指用孔雀尾等五種顏色間隔錯雜而成，或者在空中遮蔽其上，或者有人授予自己，執持它來**。這是悲願普遍覆蓋的象徵。摩尼珠（Mani jewel，如意寶珠），也是指圓滿光明，照亮一切，或者能夠
【English Translation】 English version: Then (the Acarya) sits down. The Acarya should make offerings again, sincerely inviting all the venerable ones, saying: 'Tomorrow, I will, out of compassion for my disciple, make offerings to all the venerable ones. Therefore, I establish the Mahakaruna-garbhadhatu-mandala (Mahakaruna-garbhadhatu-mandala, Mandala of the Womb Realm of Great Compassion). I make offerings according to my ability, and I sincerely hope that you will remember me with compassion and all descend into the mandala (mandala, sacred circle) tomorrow to bless me.' The general idea is like this, and the rest of the details are as described in the Guhyasamaja Tantra (Guhyasamaja Tantra, Secret Assembly Tantra). After sincerely inviting them three times, he recites the Vajra verses, praising all the venerable ones, and then sends them off according to the Dharma. He then extensively explains the essential points of the Dharma to the disciple, teaching him to focus his mind and contemplate. He instructs the disciple to sleep facing west on auspicious grass. If the disciple obtains various states in his dreams, he should tell the Acarya (Acarya, teacher) in the morning, so that he can know the signs of whether the practitioner's siddhi (siddhi, accomplishment) will be achieved. If it is an Acarya (Acarya, teacher) who has attained insight, he should naturally abide in deep yoga (yoga, union), clearly seeing the disciple's origin, end, roots, and conditions without any mistakes. Even if he does not do these things and acts in accordance with worldly truth, there is no fault. If he is not an Acarya (Acarya, teacher) who has attained insight, he should carefully follow the rules and not allow any deficiencies.
The sutra says that seeing a monk's dwelling place in a dream refers to seeing a place that is pure, subtle, and adorned with various decorations, entering it, bowing, kneeling, and circumambulating, and encountering various fortunate and auspicious events. A garden refers to seeing a garden where the plants are lush and thriving, and the flowers and fruits are abundant, or personally picking them, or climbing to the treetops and walking in the air. A hall refers to various flower rooms that are exquisitely structured and beautifully decorated, and being in them, freely enjoying oneself, and feeling comfortable and joyful in body and mind. A pavilion refers to a high platform that is open and allows one to see far in all directions, seeing various excellent scenes and feeling cheerful and happy. All such dreams are auspicious. The Dharma doors represented in these dreams are also as described in the Sutra on Choosing a Site. If they are contrary to these dreams, such as seeing pagodas and temples being burned down or being desolate and dilapidated, then they are not good dreams. A banner refers to a flag or precious banner that appears in front of one, tall, upright, and beautiful, or using it to command and guide the people, and everyone obeys the orders. This is a symbol of establishing the great Bodhicitta and achieving the practice of myriad virtues. It probably refers to being made of peacock feathers and other five colors interspersed, or covering it in the air, or someone giving it to oneself and holding it to **. This is a symbol of the universal covering of compassionate vows. A Mani jewel (Mani jewel, wish-fulfilling jewel) also refers to being perfectly bright and illuminating everything, or being able to
出生眾物給施眾人。此是凈心覺寶四攝利他之像。刀謂瑩飾鑒徹精剛銳利。或人授與或自執持。是慧性成就之像。悅意花。謂種種水陸生花。隨其性類有上中下。如色以鮮白為上。味以甘醇為上。皆善萌開發之兆。當以意分別之。女人是三昧像。男子是智慧像。亦取端正威德人所愛敬之類。密親謂父母等。善友謂傳法上人善知識等。或見牸牛群牧乳味豐盈。或人構之或自飲吮。皆是大悲漫荼羅醍醐上味之像。或見經夾凈白無垢。整齊嚴飾字色分明。記說種種殊勝之事。則為善相。若卷帙垢壞字義殘缺之類。當知不善。或見諸佛親為摩頂現前記莂。以微妙音而慰喻之。或見聲聞辟支佛等。乃至住于虛空中示現無量神變。皆當隨事甄擇。識其所為因緣。諸果謂世所希有珍奇妙果。或有人授與或從空下等。皆悉地之像。或渡河池大海。乃至自夢飲之須臾皆盡。皆為吉祥。若漂流漂溺無所拯援之類。當知不善。或聞空中有種種好聲。歌詠法音奏諸伎樂。或稱揚三寶功德。心所樂聞或言吉祥。或言應當與汝意樂之果。如是等皆為善夢。當以上中下類而分別之。如寺宇等。則有依地在空之別。其所見人。亦有男女聖凡之異。是故經云。宜應諦分別之。若與如前善相相違。或夢其身為狂象等所逐恐怖危急。或乘駝驢。或見可惡弊惡之
【現代漢語翻譯】 現代漢語譯本 將出生之物佈施給眾人，這是凈心覺寶四攝（佈施、愛語、利行、同事）利他的象徵。刀，象徵著經過磨礪，像鏡子一樣明澈，像金剛一樣銳利。有人授予你刀，或者你自己持有刀，這是智慧成就的象徵。悅意花，指各種水陸生長的花，根據其性質類別有上、中、下之分。例如顏色以鮮艷潔白為上，味道以甘甜醇厚為上，都是好的萌芽開發的徵兆，應當用心去分辨。女人是三昧（專注）的象徵，男子是智慧的象徵，也取端正有威德，受人喜愛尊敬的人。密親指父母等，善友指傳授佛法的上師、善知識等。或者看見母牛成群放牧，乳汁味道豐盈，有人擠奶，或者自己飲用，都是大悲曼荼羅（壇城）醍醐（比喻佛法）上味的象徵。或者看見經書整潔潔白沒有污垢，整齊嚴飾，字跡顏色分明，記載講述各種殊勝的事情，這就是好的象徵。如果經書卷帙（書卷）污穢破損，字跡意義殘缺之類，應當知道是不好的象徵。或者看見諸佛親自為你摩頂，在面前為你授記，用微妙的聲音來安慰你。或者看見聲聞（聽聞佛陀教誨而證悟的修行者）、辟支佛（無師自悟的修行者）等，乃至住在虛空中示現無量神通變化，都應當根據具體情況來選擇判斷，瞭解他們所為的因緣。各種水果，指世間稀有珍奇美妙的水果，或者有人授予你，或者從空中降下等，都是成就的象徵。或者渡過河流、池塘、大海，乃至夢見自己飲用，須臾之間全部喝完，都是吉祥的象徵。如果夢見漂流、溺水，沒有人救助之類，應當知道是不好的象徵。或者聽見空中有各種美好的聲音，歌唱讚頌佛法的聲音，演奏各種樂器，或者稱揚三寶（佛、法、僧）的功德，內心喜歡聽聞，或者說吉祥，或者說應當給你你所希望的果報，像這些都是好的夢，應當以上、中、下等類別來分辨。例如寺宇等，就有依地而建和在空中的區別。所見到的人，也有男女聖凡的差異。所以經書上說，應當仔細分辨。如果與前面所說的好的象徵相反，或者夢見自己的身體被狂象等追逐，感到恐怖危急，或者騎著駱駝、驢，或者看見可憎惡的、污穢的
【English Translation】 English version To give birth to all things and bestow them upon everyone. This is the image of the four immeasurable minds (giving, kind speech, beneficial action, and shared interests) of pure-hearted enlightenment, benefiting others. A sword signifies being polished, as clear as a mirror, and as sharp and strong as diamond. Whether someone gives it to you or you hold it yourself, it is an image of the accomplishment of wisdom. Delightful flowers refer to various flowers that grow on land and in water, with superior, intermediate, and inferior qualities according to their nature. For example, in color, bright white is superior; in taste, sweet and mellow is superior. All are signs of good sprouts developing. You should discern them with your mind. A woman is an image of Samadhi (concentration), and a man is an image of wisdom. It also refers to those who are upright, virtuous, and loved and respected by people. Close relatives refer to parents, etc. Good friends refer to the spiritual teachers and virtuous advisors who transmit the Dharma. Or seeing a herd of cows grazing, with abundant milk and flavor, someone milking them, or you drinking it yourself, all are images of the supreme flavor of the nectar of the Great Compassion Mandala (sacred space). Or seeing scriptures clean, white, and without blemish, neatly arranged and adorned, with clear characters and colors, recording and narrating various extraordinary events, this is a good sign. If the scrolls are dirty and damaged, and the meanings of the characters are incomplete, you should know that it is not a good sign. Or seeing the Buddhas personally touching your head in blessing, appearing before you to give predictions, and comforting you with subtle sounds. Or seeing Sravakas (disciples who hear the Buddha's teachings and attain enlightenment), Pratyekabuddhas (those who attain enlightenment on their own), etc., even dwelling in the empty sky and displaying limitless miraculous transformations, you should select and judge according to the specific circumstances, and understand the causes and conditions of their actions. Various fruits refer to rare and wonderful fruits that are rare in the world, whether someone gives them to you or they fall from the sky, etc., all are images of accomplishment. Or crossing rivers, ponds, and oceans, even dreaming of drinking them and emptying them all in an instant, all are auspicious. If you dream of drifting, drowning, and no one rescuing you, you should know that it is not a good sign. Or hearing various beautiful sounds in the sky, singing the Dharma, playing various musical instruments, or praising the merits of the Three Jewels (Buddha, Dharma, Sangha), your heart delights in hearing them, or saying auspicious things, or saying that you should be given the fruits of your desires, such things are all good dreams, and you should distinguish them by superior, intermediate, and inferior categories. For example, temples, etc., have the distinction of being built on land or in the sky. The people you see also have differences of male and female, saintly and ordinary. Therefore, the scriptures say that you should carefully discern them. If it contradicts the good signs mentioned earlier, or you dream of your body being chased by mad elephants, feeling terrified and in danger, or riding camels and donkeys, or seeing abominable and filthy
人服飾弊壞。或自見身轉臥青泥糞穢之中。或諸不凈從空而墮。皆是相違相也。若是深行阿阇梨。自當于瑜伽中。悉知彼所夢之事及所為因緣。弟子晨起白師時。當隨機勸發為斷彼疑網也。若觀彼人無有成辨之理。則不應具足傅法與之。恐彼久無功效或生疑謗故也。或如瞿醯所說。為作寂災護摩得離諸障。然後召入。若見種種殊勝境界。應以法言慰喻令得歡喜。所云善住戒者。梵云謂之蘇嚩啰多。是弟子之美稱。如言佛子之類也。經中說偈亦是阿利沙。兼誦梵本彌善。亦具存之於左。
翳沙(此也)磨喇伽(二合道也)嚩啰啰(愿也)室口*履䐽(引殊勝也德也)摩訶(引大也)夜囊(乘也)摩護(大也)捺也(心也)曳曩(能)廋延(汝也)儼弭灑(所演也)睹(求也)波費(成也)設他(就也)怛他(引)揭哆(如來也)薩(婆枯反)焰部無(自然智也)摩訶(引)娜伽(大龍也)薩么嚧羯(世人也)寫(二合)制[口底]耶(敬如塔相也)阿悉口*底那悉口*底尾也(二合俱也)[口底]羯讕(二合嵐音)多(越也)磨迦(引)奢(虛空也)弭嚩(同也)口*沮底嵐(垢也)嚴避讕(深奧也)薩婆(二合一切也)達謎鼻(上法也)[口*
【現代漢語翻譯】 現代漢語譯本：如果有人衣服破爛，或者自己看見身體轉動，躺在青泥糞便之中，或者各種不乾淨的東西從空中掉落，這些都是不祥之兆。如果是精通修行的阿阇梨（Acharya，導師），自然應當在瑜伽（Yoga，修行）中，完全知曉他所夢見的事情以及所夢見的原因。弟子早上起來告訴老師的時候，應當隨機應變地勸導開解，為他斬斷疑惑之網。如果觀察這個人沒有成就辨別事理的能力，就不應當完全傳授佛法給他，恐怕他長期沒有功效，或者產生懷疑誹謗。或者像瞿醯（Guhya，秘密）所說的那樣，為他舉行息災護摩（Homa，火供），使他遠離各種障礙，然後召他入門。如果看見種種殊勝的境界，應當用佛法之言安慰開導，使他得到歡喜。所說的『善住戒者』，梵文叫做蘇嚩啰多（Suvrata），是弟子的美稱，如同稱呼『佛子』之類。經中所說的偈頌也是阿利沙（Arsha），如果能兼誦梵文字就更好了，也一併儲存在左邊。
翳沙(Esha，此也)磨喇伽(Marga，二合道也)嚩啰啰(Varada，愿也)室口*履䐽(殊勝也德也)摩訶(Maha，大也)夜囊(Yana，乘也)摩護(Maha，大也)捺也(Naya，心也)曳曩(Yena，能)廋延(Tvaya，汝也)儼弭灑(Agamisha，所演也)睹(Tu，求也)波費(Api，成也)設他(Shatha，就也)怛他(Tatha，引)揭哆(Tathagata，如來也)薩(Sarva，婆枯反)焰部無(Svayambhu，自然智也)摩訶(Maha，引)娜伽(Naga，大龍也)薩么嚧羯(Samlokya，世人也)寫(二合)制[口底]耶(Caitya，敬如塔相也)阿悉口*底那悉口*底尾也(Vya，二合俱也)[口底]羯讕(Vikrantam，二合嵐音)多(Ta，越也)磨迦(Maha，引)奢(Akasha，虛空也)弭嚩(Iva，同也)口*沮底嵐(Tiram，垢也)嚴避讕(Gambhiram，深奧也)薩婆(Sarva，二合一切也)達謎鼻(Dharmebhi，上法也)[口*底]
【English Translation】 English version: If someone's clothes are torn and worn out, or if they see their body turning and lying in blue mud and excrement, or if various unclean things fall from the sky, these are all inauspicious signs. If it is a deeply practicing Acharya (導師, teacher), he should naturally know in Yoga (修行, practice) all the things that the disciple dreamed of and the causes for those dreams. When the disciple gets up in the morning and tells the teacher, the teacher should adapt to the situation and offer advice and encouragement to cut off the net of his doubts. If it is observed that this person does not have the ability to discern the truth, then the Dharma should not be fully transmitted to him, lest he have no effect for a long time, or generate doubts and slanders. Or, as Guhya (秘密, secret) said, perform a pacifying Homa (火供, fire offering) for him to remove all obstacles, and then summon him to enter. If various auspicious signs are seen, one should comfort and encourage him with words of Dharma to make him happy. The so-called 'one who dwells well in precepts', in Sanskrit is called Suvrata, which is a beautiful name for a disciple, like calling him 'son of the Buddha'. The verses spoken in the sutra are also Arsha, and it would be even better to recite the Sanskrit version as well, which is also preserved on the left.
Esha (此也, this) Marga (二合道也, the path) Varada (愿也, granting wishes) Sri (二合) (殊勝也德也, auspicious and virtuous) Maha (大也, great) Yana (乘也, vehicle) Maha (大也, great) Naya (心也, mind) Yena (能, able) Tvaya (汝也, you) Agamisha (所演也, expounded) Tu (求也, seeking) Api (成也, accomplished) Shatha (就也, approaching) Tathagata (如來也, Thus Gone One) Sarva (婆枯反) Svayambhu (自然智也, self-existent wisdom) Maha (引, great) Naga (大龍也, great dragon) Samlokya (世人也, people of the world) Caitya (敬如塔相也, revered like a stupa) Asti (二合有也, there is) Nasti (二合無也, there is not) Vya (二合俱也, both) Vikrantam (二合嵐音) Ta (越也, surpassing) Maha (引, great) Akasha (虛空也, space) Iva (同也, like) Dru (無也, without) Tiram (垢也, impurity) Gambhiram (深奧也, profound) Sarva (二合一切也, all) Dharmabhi (上法也, supreme Dharma)
月葛]缽啰(二合)怛堅(世智不能了知也)么那(引)羅閻(無含藏)薩啰么(二合一切也)缽啰(二合)半遮啰喺單(離一切戲論妄想)缽羅(二合)半制(平戲論也)口月葛缽啰半隻單(亦是戲論重言也)薩婆(一切也)吃哩(二合)耶避(所作也)啰睹蘭(無比也)薩[口底]也(二合諦也)捺嚩(二合)也也(二合)參(引)磨設啰(二合)閻(依也)伊能(奴痕反此也)呾你夜(二合也)囊(乘也)沫(無渴反)讕(愿也)室㘑(二合)瑟咤(敕閑反殊勝也)羅避設(得也二合)他捺曳(道也)薩[口體]哆(二合住也)(凡梵本說偈了皆加助句聲云伊[口底]也)
初半偈稱歎秘密乘道。殊勝愿者所謂一切智愿也。若入此凈菩提門。則照見心法明道。所謂古佛大菩提道。故云此殊勝愿道也。大心義如前摩訶薩埵中說。過去未來現在諸大心眾。無不乘是寶乘直至道場。故云大心摩訶衍也。次一偈。讚歎行人發菩提心功德。即以一切如來必定法印。為授大菩提記。故云汝今能志求。當成就如來。自然智大龍。世間敬如塔也。自然智。是如來自覺自證之智。昔所未聞未知之法。自然了了現前無所掛礙。故以為名。摩訶那伽是如來別號。以況不可思議無方大用也。制底翻為福
{ "translations": [ "現代漢語譯本", "月藏（gě）缽啰（二合）怛堅（世間的智慧無法完全理解）。么那（引）羅閻（沒有隱藏）。薩啰么（二合，一切）。缽啰（二合）半遮啰喺單（遠離一切戲論和妄想）。缽啰（二合）半制（平息戲論）。[口月葛]（沒有原因）。缽啰半隻單（也是戲論的重複）。薩婆（一切）。吃哩（二合）耶避（所作）。啰睹蘭（無與倫比）。薩[口底]也（二合，真實）。捺嚩（二合）也也（二合）參（引）磨設啰（二合）閻（所依賴）。伊能（奴痕反，這個）。呾你夜（二合，也）。囊（乘）。沫（無渴反）讕（愿）。室㘑（二合）瑟咤（敕閑反，殊勝）。羅避設（得到，二合）。他捺曳（道路）。薩[口體]哆（二合，安住）。（通常梵文字在偈頌結束後會加上助句聲，如伊[口底]也）。", "", "前半偈讚歎秘密乘的道路。殊勝的願望指的是一切智的願望。如果進入這清凈的菩提之門，就能照見心法，明白道路。這就是古佛的大菩提道，所以說是殊勝的愿道。大心的意義如前面摩訶薩埵（Mahasattva）中所說。過去、未來、現在所有的大心眾，無不乘坐這寶乘，直至道場，所以說是大心摩訶衍（Mahayana）。接下來一偈，讚歎修行人發菩提心的功德，即以一切如來必定法印，為之授大菩提記，所以說『你現在能夠立志追求，當成就如來，自然智大龍，世間敬如塔』。自然智是如來自覺自證的智慧，過去未曾聽聞、未曾知曉的法，自然明瞭地顯現，沒有絲毫障礙，因此得名。摩訶那伽（Mahānāga）是如來的別號，用來比喻不可思議的廣大作用。制底（Caitya）翻譯為福田。" ], "english_translations": [ "English version", 'Ganga (ge) balā (two combined) dājiān (worldly wisdom cannot fully understand). Mana (extended) luoyan (no hiding). Sarama (two combined, all). Balā (two combined) banjiala hi dan (away from all drama and delusion). Balā (two combined) banzhi (pacify drama). [口月葛] (no reason). Balā banzhi dan (also a repetition of drama). Sarva (all). Chi li (two combined) ye bi (what is done). Luodulan (unparalleled). Sa [口底] ya (two combined, truth). Na wa (two combined) ye ye (two combined) can (extended) moshe luo (two combined) yan (what is relied upon). Yi neng (nu hen reverse, this). Da ni ye (two combined, also). Nang (vehicle). Mo (no thirst reverse) lan (vow). Shi lei (two combined) se zha (chi xian reverse, supreme). Luo bi she (obtained, two combined). Ta na ye (road). Sa [口體] duo (two combined, abide). (Usually, Sanskrit texts add auxiliary sounds after the verses, such as yi [口底] ye).', "", "The first half of the verse praises the path of the secret vehicle. The supreme vow refers to the vow of all-knowing wisdom. If one enters this pure Bodhi gate, one can illuminate the Dharma of the mind and understand the path. This is the great Bodhi path of the ancient Buddhas, so it is said to be the supreme path of vows. The meaning of the great mind is as mentioned earlier in Mahasattva. All the great minds of the past, future, and present ride this precious vehicle to the Bodhi-tree, so it is called the Great Mind Mahayana. The following verse praises the merits of practitioners generating the Bodhi mind, that is, using the certain Dharma seal of all Tathagatas to bestow the great Bodhi prediction, so it says 'If you can now aspire to seek, you will achieve the Tathagata, the naturally wise great dragon, revered in the world like a stupa.' Natural wisdom is the wisdom of self-awakening and self-realization of the Tathagata. The Dharma that has never been heard or known in the past naturally appears clearly, without any obstacles, hence the name. Mahānāga is another name for the Tathagata, used to describe the inconceivable and vast function. Caitya translates to field of merit." ] }
聚。謂諸佛一切功德聚在其中。是故世人。為求福故悉皆供養恭敬。汝今發菩提心。亦能攝受一切如來無邊福聚。是故世間。應當敬如塔想也。次有一偈半。顯示凈菩提心如實相印。即是開佛知見使得清凈也。有無悉超越者。即是從眾緣生不可思議中道。出過斷常非有非無。一切心量所不行處。故名無垢虛空金剛智印也。諸法甚深奧者。以心性甚深故。當知陰界入等乃至一切種智。皆亦甚深。以一切法不出心實相故。如是實相。唯佛與佛乃能知之。非思量分別之所能及。故云甚深奧也。世智不能了者。言此心性。非一切世間聰慧利根者所能思議。假令長爪梵志等諸大論師。以種種因緣譬喻。莊嚴比況量度。終自非其境界。苦思惟求徒令發狂。獨有信力堅固者。依此秘密方便乃能入之耳。無含藏者。所云難可了知者。正在如是無含藏處。以如實知蘊阿賴耶本不生故。無所執受亦無含藏。爾時一切心意識妄想戲論。皆悉清凈。法界圓照如秋月在空。故次句云離一切妄想也。梵本云離一切戲論妄想。今以偈中語略。又意義無異故不具存。次句云戲論本無故者。若具存梵本應言戲論無戲論故。以一切戲論。皆悉從眾緣生無有自性。無自性故。即是本來不生。是以釋前句。云即此戲論自無戲論也。今以會意言之。故曰本無。次有
【現代漢語翻譯】 現代漢語譯本 聚（指諸佛一切功德匯聚之處）。意思是諸佛的一切功德都匯聚在其中。因此世人爲了求福，都供養恭敬它。你現在發菩提心，也能攝受一切如來無邊的福德聚集。所以世間人，應當像看待佛塔一樣敬重菩提心。接下來有一偈半，顯示清凈的菩提心就是如實相印，也就是開啟佛的知見，使之清凈。『有無悉超越』，就是說從眾緣所生的不可思議的中道，超越了斷常，既非有也非無，是一切心識的度量所不能到達的地方。所以叫做無垢虛空金剛智印。『諸法甚深奧』，因為心性非常深奧，所以應當知道陰、界、入等，乃至一切種智，也都非常深奧。因為一切法都離不開心的真實相狀。這樣的真實相狀，只有佛與佛才能瞭解，不是思量分別所能達到的，所以說『甚深奧』。『世智不能了』，說的是這種心性，不是一切世間的聰明利根之人所能思議的。即使像長爪梵志（一個著名的辯論家）等各位大論師，用種種因緣譬喻，莊嚴比況量度，最終也無法達到這種境界。苦苦思惟尋求，只會使人發狂。只有信仰堅定的人，依靠這種秘密方便才能進入。『無含藏』，所說的難以瞭解的地方，正是在於這種沒有含藏之處。因為如實地知道蘊、阿賴耶（第八識，含藏一切種子）本來不生，所以沒有執受，也沒有含藏。這時，一切心意識的妄想戲論，都完全清凈，法界圓滿照耀，就像秋天的月亮在空中。所以下一句說『離一切妄想』。梵文字說的是『離一切戲論妄想』，現在因為偈語中文字簡略，而且意義沒有差別，所以沒有完全保留。下一句說『戲論本無故』，如果完全保留梵文字，應該說『戲論無戲論故』。因為一切戲論，都是從眾緣所生，沒有自性。沒有自性，就是本來不生。這是用來解釋前一句的，說『就是這戲論本身沒有戲論』。現在用會意的方式來說，所以說『本無』。接下來有
【English Translation】 English version 』Gathering.』 It means that all the merits of all Buddhas are gathered in it. Therefore, people in the world offer and respect it in order to seek blessings. Now that you have generated Bodhicitta (the mind of enlightenment), you can also receive the boundless accumulation of merits of all Tathagatas (Buddhas). Therefore, people in the world should respect Bodhicitta as they would a stupa (a Buddhist monument). Next, there is one and a half verses that reveal that pure Bodhicitta is the true seal of reality, which is to open the Buddha's knowledge and vision and purify it. 『Transcending existence and non-existence』 means that from the inconceivable Middle Way arising from various conditions, it transcends permanence and annihilation, neither existing nor non-existing, a place beyond the reach of all mental measurements. Therefore, it is called the Immaculate Vajra Wisdom Seal of Emptiness. 『The profound mystery of all dharmas (teachings)』 means that because the nature of the mind is very profound, one should know that the skandhas (aggregates), realms, entrances, and even all-knowing wisdom are also very profound. Because all dharmas do not go beyond the true nature of the mind. Such a true nature can only be known by Buddhas and Buddhas, and cannot be reached by thought and discrimination, so it is called 『profound mystery.』 『Worldly wisdom cannot understand』 means that this nature of the mind cannot be conceived by all worldly intelligent and sharp-witted people. Even if great teachers such as Dirghanakha (a famous debater) use various causes, conditions, metaphors, adornments, comparisons, and measurements, they will ultimately not reach its realm. Toiling in thought and seeking will only lead to madness. Only those with firm faith can enter it by relying on this secret expedient. 『Without concealment』 means that the place that is said to be difficult to understand is precisely in this place without concealment. Because one truly knows that the skandhas and Alaya (the eighth consciousness, which contains all seeds) are originally unborn, there is no grasping or concealment. At this time, all mental consciousness, delusions, and conceptual constructs are completely purified, and the Dharma realm shines perfectly like the autumn moon in the sky. Therefore, the next sentence says 『free from all delusions.』 The Sanskrit version says 『free from all conceptual constructs and delusions,』 but now because the words in the verse are concise and the meaning is no different, it is not fully preserved. The next sentence says 『conceptual constructs are originally non-existent,』 if the Sanskrit version were fully preserved, it should say 『conceptual constructs are without conceptual constructs.』 Because all conceptual constructs arise from various conditions and have no self-nature. Because they have no self-nature, they are originally unborn. This is to explain the previous sentence, saying 『that is, these conceptual constructs themselves have no conceptual constructs.』 Now, to express it in a way that conveys the meaning, it is said 『originally non-existent.』 Next, there is
二句。明此凈菩提心究竟方便。以出過一切妄業。即能成就如來智業。普門導利。無非大事因緣。是故一切所作。皆無倫匹。故云一切業無比也。次轉釋前句。統論權實之大綱。故云常依於二諦。即是故論云諸佛說法常依二諦也。然此經宗。作種種具支方便皆隨世諦。由此因緣。得一切智智印即是真諦。是故世諦為因真諦為果。因如四味皆悉無常。果如醍醐是則為常。然以十緣生句觀之。世諦實相即是第一義諦。是故權實相即俱不可思議也。此二句文雖簡略。能令行者。於一切如來方便無復余疑。故當觸類而長。使貫通一部文義耳也。已略開示大菩提道竟。又結勸印持故。云是乘殊勝愿汝當住斯道。亦是重明授記之意也。爾時住無戲論執金剛。白佛言。愿說三世無礙智戒。無菩薩住此者。令諸佛菩薩皆歡喜故者。上文但說受三世無障礙戒。未顯其相。是故住無戲論金剛乘。開發問也。複次世尊所以待問方說。亦為法門眷囑相發明故。今此凈戒。正以住無戲論金剛智印為體。所以特告此尊。欲令人法相應流傳有寄也。阿阇梨復言。此戒相亦是加持句。若傳授時。先當誦持梵本。然後以方言釋之彌善也。今具列於左。
室哩呶(能矩反諦聽也)矩羅補怛啰(二合族姓子也)怛慘沫(無渴反)讕(彼戒也)曳(入)怛
【現代漢語翻譯】 現代漢語譯本：這兩句經文闡明了清凈菩提心的究竟方便，能夠超越一切虛妄的業，從而成就如來的智慧之業，普遍引導利益眾生，無一不是爲了重大的因緣。因此，一切所作所為都是無與倫比的，所以說『一切業無比』。接下來進一步解釋前一句，總括權實二諦的大綱，所以說『常依於二諦』，也就是《中論》所說的諸佛說法常依二諦。然而此經的宗旨，所作的種種具支方便都隨順世俗諦，由此因緣，得到一切智智的印證，就是真諦。因此，世俗諦是因，真諦是果。因如四味，都是無常的；果如醍醐，則是常住的。然而以十緣生句來觀察，世俗諦的實相就是第一義諦。因此，權實二諦相互即是，都是不可思議的。這兩句經文雖然簡略，卻能使修行者對於一切如來的方便不再有任何疑惑，所以應當觸類旁通，使之貫穿整部經文的意義。以上已經簡略地開示了大菩提道。又總結勸勉，印可受持，所以說『是乘殊勝，愿汝當住斯道』，這也是再次表明授記的意義。 爾時，住于無戲論（Nihsvabhava）的金剛（Vajra），稟白佛陀說：『愿佛陀宣說三世無礙智戒（Tri-kala-jnana-varana-sila），沒有菩薩安住於此戒，爲了令諸佛菩薩都歡喜的緣故。』上面的經文只是說了受持三世無障礙戒，還沒有顯明它的相狀，所以住于無戲論的金剛乘，才發起提問。再者，世尊之所以等待提問才宣說，也是爲了使法門和眷屬互相發明。現在這個清凈戒，正是以住于無戲論的金剛智印為體，所以特別告訴這位金剛，想要使人法相應，流傳有所寄託。阿阇梨（Acarya，導師）又說，這個戒相也是加持句，如果傳授的時候，應當先誦持梵文原本，然後用方言來解釋，就更加好了。現在全部列在左邊。 室哩呶（Sri Nu，諦聽）矩羅補怛啰（Kula-putra，族姓子）怛慘沫（Tatksana）讕（Lam，彼戒）曳（Ye，入）怛
【English Translation】 English version: These two sentences clarify the ultimate expedient means of the pure Bodhi mind, which can transcend all false karma, thereby accomplishing the wisdom-karma of the Tathagata, universally guiding and benefiting all beings, all for the sake of great causes and conditions. Therefore, all actions are unparalleled, hence the saying 'all karma is incomparable'. Next, further explain the previous sentence, summarizing the outline of the provisional and the real two truths, hence the saying 'always rely on the two truths', which is what the Madhyamaka-karika says: 'The Buddhas always rely on the two truths when teaching the Dharma'. However, the purpose of this sutra is that all the expedient means with various branches follow the conventional truth (Samvriti-satya), and by this cause and condition, one obtains the seal of all-knowing wisdom (Sarvajnana-jnana), which is the ultimate truth (Paramartha-satya). Therefore, the conventional truth is the cause, and the ultimate truth is the result. The cause is like the four flavors, all impermanent; the result is like ghee, which is permanent. However, observing with the ten-causation sentence, the true nature of the conventional truth is the ultimate truth. Therefore, the provisional and the real are mutually identical, both inconceivable. Although these two sentences are brief, they can enable practitioners to have no more doubts about all the expedient means of the Tathagatas, so they should be extended by analogy to make them penetrate the meaning of the entire sutra. The great Bodhi path has been briefly revealed above. Furthermore, to conclude with encouragement and approval, it is said, 'This vehicle is supreme, may you abide in this path', which is also to reaffirm the meaning of prediction. At that time, Vajra (Vajra) abiding in non-conceptualization (Nihsvabhava), reported to the Buddha, saying: 'May the Buddha proclaim the precepts of unobstructed wisdom in the three times (Tri-kala-jnana-varana-sila), without any Bodhisattva abiding in these precepts, for the sake of making all Buddhas and Bodhisattvas rejoice.' The above text only mentioned receiving the precepts of unobstructedness in the three times, without revealing its characteristics, so Vajra of the non-conceptualization vehicle initiated the question. Furthermore, the reason why the World Honored One waited for the question before speaking was also to make the Dharma gate and the retinue mutually illuminate each other. Now, this pure precept is precisely based on the Vajra wisdom seal of non-conceptualization as its essence, so it is specially told to this Vajra, wanting to make the person and the Dharma correspond, so that the transmission has a place to rely on. The Acarya (Acarya, teacher) also said that this precept aspect is also a blessing sentence. If it is transmitted, one should first recite the original Sanskrit version, and then explain it in the local language, which would be even better. Now it is all listed on the left. Sri Nu (Sri Nu, listen) Kula-putra (Kula-putra, son of a noble family) Tatksana (Tatksana) Lam (Lam, that precept) Ye (Ye, enter) Tat
啰(二合若也)矩羅補怛啰(二合族姓子也)迦(引)耶嚩岌莽(二合)娜娑(身語意也)謎羯怛啰(二合)你吃鎩(二合)布那(引)囕婆(合為一也)阿吃口*履邪(不作也)薩啰么(二合)達磨赦(平一切諸法也)迦哆么者婆(云何名也)也阿(去)怛莽婆(去)嚩(觀諸自身也)缽[口履]怛也(二合)隅(舍奉獻也)勃馱菩提薩哆吠(二合)𡃇(佛菩薩等也)咀羯娑摩(二合)睇睹(引何以故也)哩庾喺(何以反)阿(引)怛么(二合)婆(去)鑁(平若自身也)缽[口履][口底]也(二合)若口*底諦娜嚩薩睹(二合)怛口*履延(彼三物也)缽[口履][口底]也(二合)羯單(二合)婆(去)嚩口*底羯哆莽室者(二合)嚩怛(入二合)窣堵怛啰(二合)延(云何名三物也)也弩哆迦(引)邪(引)嚩岌莽娜伊(上)口*底怛薩瞞咀[口履]系(二合是故也)俱羅補怛啰(二合善男子也)迦(引)邪嚩岌莽娜三嚩啰三勿㗚(二合)帝那(受身語意戒也)菩提薩怛吠(二合)娜(菩薩也)婆尾怛勿焰(二合當得也)怛羯娑摩(二合)睇睹(引何以故也)㗚曩(二合)迦(引)邪嚩岌莽娜珊(引)缽[口*履]
【現代漢語翻譯】 現代漢語譯本： 啰矩羅補怛啰（Rajakulaputra，族姓之子）：迦耶嚩岌莽娜娑（kayavakmanasa，身語意）謎羯怛啰（mekatrat，在此處）你吃鎩（niksah，放置）布那囕婆（punarambha，重新開始，結合爲一）。阿吃[口履]邪（akhriya，不做）薩啰么達磨赦（saramadharmaksa，一切諸法）。迦哆么者婆（katamaca bhava，云何名）：也阿怛莽婆（yatman bhava，觀諸自身）。缽[口履]怛也隅（parityaga，舍奉獻）勃馱菩提薩哆吠（Buddha Bodhisattvaya，佛菩薩等）。咀羯娑摩睇睹（yatkasmad hetoh，何以故）：哩庾喺（riyahih，何以反）阿怛么婆鑁（atman bhavam，若自身）。缽[口履][口底]也若[口底]（parityaga yati，舍施）：諦娜嚩薩睹怛[口履]延（tin vastutrayan，彼三物）。缽[口履][口底]也羯單婆[口底]（parityaga krtam bhavati，舍作）。羯哆莽室者嚩怛窣堵怛啰延（katamas ca vastutrayam，云何名三物）：也弩哆迦邪嚩岌莽娜伊[口底]（yaduta kayavakmanah iti，謂身語意）。怛薩瞞咀[口履]系（tatsamantryaih，是故）：俱羅補怛啰（Kulaputra，善男子）：迦邪嚩岌莽娜三嚩啰三勿㗚帝那（kayavakmanah samvara samvrtena，受身語意戒）。菩提薩怛吠娜（Bodhisattvena，菩薩）：婆尾怛勿焰（bhavitavyam，當得）。怛羯娑摩睇睹（tatkasmad hetoh，何以故）：㗚曩迦邪嚩岌莽娜珊缽[口履]（hrnakayavakmanah sampari，遠離身語意）。 English version: Rajakulaputra (son of a noble family): Kayavakmanasa (body, speech, and mind) mekatrat (here) niksah (place) punarambha (recommencement, combined as one). Akhriya (not doing) saramadharmaksa (all dharmas). Katamaca bhava (what is called): Yatman bhava (observing oneself). Parityaga (renunciation, offering) Buddha Bodhisattvaya (to the Buddhas and Bodhisattvas). Yatkasmad hetoh (why): Riyahih (why the opposite) Atman bhavam (oneself). Parityaga yati (renunciation, giving): Tin vastutrayan (those three things). Parityaga krtam bhavati (renunciation is done). Katamas ca vastutrayam (what are the three things called): Yaduta kayavakmanah iti (namely body, speech, and mind). Tatsamantryaih (therefore): Kulaputra (good man): Kayavakmanah samvara samvrtena (taking the vows of body, speech, and mind). Bodhisattvena (Bodhisattva): Bhavitavyam (should be). Tatkasmad hetoh (why): Hrnakayavakmanah sampari (avoiding body, speech, and mind).
【English Translation】 English version: Rajakulaputra (son of a noble family): Kayavakmanasa (body, speech, and mind) mekatrat (here) niksah (place) punarambha (recommencement, combined as one). Akhriya (not doing) saramadharmaksa (all dharmas). Katamaca bhava (what is called): Yatman bhava (observing oneself). Parityaga (renunciation, offering) Buddha Bodhisattvaya (to the Buddhas and Bodhisattvas). Yatkasmad hetoh (why): Riyahih (why the opposite) Atman bhavam (oneself). Parityaga yati (renunciation, giving): Tin vastutrayan (those three things). Parityaga krtam bhavati (renunciation is done). Katamas ca vastutrayam (what are the three things called): Yaduta kayavakmanah iti (namely body, speech, and mind). Tatsamantryaih (therefore): Kulaputra (good man): Kayavakmanah samvara samvrtena (taking the vows of body, speech, and mind). Bodhisattvena (Bodhisattva): Bhavitavyam (should be). Tatkasmad hetoh (why): Hrnakayavakmanah sampari (avoiding body, speech, and mind).
底也(二合)爾也(二合舍離彼身語意也)釋叉釳啰(二合)訶赦(平應當學也)矩(入)蔓(無寒反)口*底菩提薩埵(引)摩訶薩埵伊口*底
初句言佛子諦聽者。梵云矩羅。是族義部義。補怛羅是男子義。若世諦釋。於四姓中生。皆名大族。故名族姓子。今得生如來家。于諸族中最為殊勝。故名族姓子。阿阇梨言。宜會意云佛子。于義爲著也。
經云。若族姓子住是戒者。當以身語意合而爲一者。此戒梵云三嚩羅。是共緣共成此戒之義。所謂慧方便等之所整合。若尸羅者。但是清凈義也。又三嚩羅是平等義。佛言以身口意合為一者。即是住三平等法門。所以得名三世無障礙戒也。如佛為諸聲聞略說教誡。則云此三業道凈是大仙人道。從十二年後。稍演其義成種種律儀。今此持明略戒義亦如是。若行人三業方便。悉皆正順三平等處。當知即具一切諸佛律儀也。複次裂諸想網。是三嚩羅義。謂戲論諸見之網。經緯相成重複交絡。故名為網。今行者觀身口業自無別體。統末。歸本唯是一心。而此心實相常是平等法界。是故住此戒時。種種身口意業皆同一相。無量見網皆悉凈除。是故得名住無戲論金剛印也。
經云。不作一切諸法者。種種五
【現代漢語翻譯】 現代漢語譯本： 底也(二合)爾也(二合，舍離彼身語意也)：指遠離身、語、意三業。 釋叉釳啰(二合)訶赦(平，應當學也)：應當學習。 矩(入)蔓(無寒反)口*底：造作。 菩提薩埵(引)摩訶薩埵伊口*底：菩薩摩訶薩（偉大的菩薩），伊[口*底]是語氣助詞。
初句說佛子諦聽。梵文『矩羅』(Kula)是族或部的意思，『補怛羅』(Putra)是男子的意思。如果從世俗的角度解釋，在四姓中出生的人都可稱為大族，所以稱為族姓子。現在得生於如來之家，在所有族中最為殊勝，所以稱為族姓子。阿阇梨(Acharya，導師)說，應該會意理解為佛子，這樣在意義上更為貼切。
經中說，如果族姓子安住於此戒，應當使身、語、意合而爲一。此戒梵文是『三嚩羅』(Samvara)，是共同緣起、共同成就此戒的意思，也就是由智慧、方便等整合。如果只是『尸羅』(Śīla)，那只是清凈的意思。另外，『三嚩羅』(Samvara)是平等的意思。佛說以身口意合為一，就是安住於三平等法門，所以得名三世無障礙戒。如同佛為諸聲聞略說教誡，說此三業道清凈是大仙人道。從十二年後，逐漸演化其義，成為種種律儀。現在這個持明的簡略戒義也是如此。如果修行人身、語、意三業方便，都正順於三平等處，應當知道就具足了一切諸佛的律儀。再次，破裂諸想網，是『三嚩羅』(Samvara)的意義。所謂的戲論諸見之網，經緯交織，重複纏繞，所以名為網。現在修行人觀察身口業自身沒有別的本體，統攝末端，歸於本源，唯一是心。而此心的實相常是平等法界。因此，安住於此戒時，種種身口意業都同一相，無量見網都完全清除。所以得名安住于無戲論金剛印。
經中說，不作一切諸法。種種五
【English Translation】 English version: Di ye (two combined), er ye (two combined,舍離彼身語意也, she li bi shen yu yi ye): Refers to being away from body, speech, and mind. Shi cha qi luo (two combined) he she (flat tone, 應當學也, ying dang xue ye): Should learn. Ju (entering tone) man (wu han fan) [口底] (作也, zuo ye): To create. Bodhi sattva (extended) maha sattva yi [口底] (菩薩摩訶薩也, pu sa mo he sa ye, 伊[口底]是助句聲, yi [口底] shi zhu ju sheng): Bodhisattva Mahasattva (Great Bodhisattva), Yi [口*底] is a particle.
The first sentence says that the Buddha's disciples should listen attentively. The Sanskrit word 'Kula' means clan or group, and 'Putra' means son. If explained from a worldly perspective, those born into the four castes can be called a great clan, hence the name 'son of a clan'. Now, being born into the family of the Tathagata (如來, Thus Come One), it is the most superior among all clans, hence the name 'son of a clan'. The Acharya (阿阇梨, teacher) says that it should be understood as 'son of the Buddha', which is more appropriate in meaning.
The sutra says that if a son of a clan abides by this precept, he should unite body, speech, and mind into one. This precept in Sanskrit is 'Samvara', which means the co-arising and co-accomplishment of this precept, that is, integrated by wisdom, skillful means, etc. If it is just 'Śīla' (尸羅, morality), it only means purity. In addition, 'Samvara' means equality. The Buddha said that uniting body, speech, and mind into one is abiding in the three equal Dharma doors, hence the name 'precept of no obstacles in the three worlds'. Just as the Buddha briefly taught the Shravakas (聲聞, Hearers), saying that the purity of these three karmic paths is the path of the great immortals. After twelve years, the meaning gradually evolved into various precepts. Now, this concise meaning of the Dharani (持明, mantra) precept is also like this. If the practitioner's skillful means of body, speech, and mind are all in accordance with the three equal places, it should be known that he possesses all the precepts of all Buddhas. Furthermore, breaking the nets of thoughts is the meaning of 'Samvara'. The so-called nets of frivolous discussions and views are interwoven and repeatedly entangled, hence the name 'net'. Now, the practitioner observes that the body, speech, and mind themselves have no other entity, integrating the ends and returning to the origin, which is only the mind. And the true nature of this mind is always the equal Dharma realm. Therefore, when abiding by this precept, all kinds of actions of body, speech, and mind are of the same form, and the immeasurable nets of views are completely cleared away. Therefore, it is named abiding in the Vajra (金剛, diamond/adamantine) seal of no frivolous discussions.
The sutra says, 'Do not create all dharmas.' Various five
陰依于煩惱。煩惱依于業。是種種業皆由身口意生。如約身口意分為十種善惡業道。究其條緒則無量無邊。是故三業凡所修行。則有進趣之行。失進趣者則為倒想。由倒想故有無量相生。為此諸相所礙。不得佛無礙智。今行者深觀十緣生句。了知三業畢竟不生。法性自爾常無動作。是名住無為戒也。如是凈戒尚非如來所作。況住斯戒而造作諸法耶。
經云。云何為戒。所謂觀察舍于自身。奉獻諸佛菩薩。何以故。若舍自身則為舍彼三事。何等為三。謂身語意。次明持無作戒具足慧方便也。行者觀身實際之中身不可得即是如來解脫。是故磬舍此身。用施一切如來。從此以後。動止施為凡有所作。皆為如來解脫。非為己身也。雖種種熾然萬行。莊嚴佛土成熟眾生。法性自爾非所造作也。其能如是奉修者。是名無邊福聚。是名無盡福河。隨造涓滴善根。以投法界海中故。受至拯眾生界亦無窮竭。阿阇梨言。梵本誦中有偈云。若有解脫人。持此解脫法。供養解脫者。此福最為勝。若真言行人。不曉如是凈戒。則雖口誦真言身持密印心住本尊三昧。具修次第儀式供養諸尊。猶名造作諸法。未離我人之網。云何得名菩提薩埵耶。故經次云。是故族姓子。以受身語意戒。得名菩薩。所以者何。離彼身語意故。菩薩摩訶薩應如是
【現代漢語翻譯】 現代漢語譯本：陰（Skandha，五蘊之一）依賴於煩惱，煩惱依賴於業。這各種各樣的業都是由身、口、意所產生。如果按照身、口、意來劃分，可以分為十種善惡業道。但如果詳細分析，其條目則無量無邊。因此，三業的一切修行，都有進步的可能。失去進步的，就是顛倒的想法。由於顛倒的想法，就會產生無量的現象。被這些現象所阻礙，就無法獲得佛的無礙智慧。現在修行者深入觀察十緣生句（十二因緣），瞭解三業畢竟是不生的，法性自然如此，常無動作，這就叫做安住于無為戒。這樣的清凈戒律尚且不是如來所造作的，更何況安住於此戒律而造作各種法呢？
經中說：『什麼是戒？』就是觀察並捨棄自身，奉獻給諸佛菩薩。為什麼呢？如果捨棄自身，就是捨棄了身、語、意這三件事。接下來闡明持有無作戒，具足智慧和方便。修行者觀察身的實際情況，發現身是不可得的，這就是如來的解脫。因此，完全捨棄此身，用來佈施給一切如來。從此以後，一舉一動，凡有所作，都是爲了如來的解脫，而不是爲了自己。雖然種種熾盛地進行萬行，莊嚴佛土，成熟眾生，但法性自然如此，並非人為造作。能夠這樣奉行修持的人，就叫做無邊福聚，就叫做無盡福河。哪怕只造作涓滴善根，投入法界海中，救度眾生界的力量也是無窮無盡的。阿阇梨說，梵文字誦中有偈頌說：『如果有解脫的人，持有這解脫之法，供養解脫者，這福報最為殊勝。』如果真言行人不瞭解這樣的清凈戒律，那麼即使口誦真言，身持密印，心住本尊三昧，具足修習次第儀式，供養諸尊，仍然叫做造作諸法，沒有脫離我人（對自我的執著）之網。又怎麼能叫做菩提薩埵（菩薩）呢？所以經中接著說：『因此，善男子，以受持身、語、意戒，才能叫做菩薩。』為什麼呢？因為離開了身、語、意（的執著）。菩薩摩訶薩（大菩薩）應該這樣做。
【English Translation】 English version: Skandha (one of the five aggregates) relies on afflictions, and afflictions rely on karma. These various karmas are all produced by body, speech, and mind. If divided according to body, speech, and mind, they can be classified into ten kinds of wholesome and unwholesome karmic paths. However, if analyzed in detail, their categories are limitless and boundless. Therefore, all practices of the three karmas have the potential for progress. Losing progress leads to inverted thoughts. Due to inverted thoughts, countless phenomena arise. Obstructed by these phenomena, one cannot attain the unobstructed wisdom of the Buddha. Now, practitioners deeply contemplate the ten causal conditions (the twelve links of dependent origination), understanding that the three karmas are ultimately unborn, and the Dharma-nature is naturally so, constantly without action. This is called abiding in the unconditioned precepts. Such pure precepts are not even created by the Tathagata (Buddha), let alone creating various dharmas while abiding in these precepts?
The sutra says: 'What are precepts?' They are observing and relinquishing oneself, offering oneself to all Buddhas and Bodhisattvas. Why? If one relinquishes oneself, one relinquishes these three things: body, speech, and mind. Next, it explains holding the non-active precepts, possessing wisdom and skillful means. Practitioners observe the actual nature of the body, discovering that the body is unattainable, which is the liberation of the Tathagata. Therefore, completely relinquish this body and use it to give to all Tathagatas. From now on, every action and deed is for the liberation of the Tathagata, not for oneself. Although performing various intense myriad practices, adorning Buddha-lands, and maturing sentient beings, the Dharma-nature is naturally so, not artificially created. Those who can practice and cultivate in this way are called boundless accumulations of merit, called endless rivers of merit. Even if one creates only a drop of wholesome roots and casts it into the ocean of the Dharma-realm, the power to save sentient beings is also inexhaustible. The Acharya (teacher) says that there is a verse in the Sanskrit recitation: 'If there is a liberated person who holds this Dharma of liberation and offers it to the liberated one, this merit is the most supreme.' If a mantra practitioner does not understand such pure precepts, then even if they recite mantras, hold mudras (hand gestures), abide in the samadhi (meditative state) of the principal deity, fully practice the sequential rituals, and make offerings to the various deities, they are still called creating various dharmas, not having escaped the net of self and others (attachment to self). How can they be called Bodhisattva? Therefore, the sutra continues: 'Therefore, sons and daughters of good families, by receiving the precepts of body, speech, and mind, can be called Bodhisattvas.' Why? Because they have abandoned the attachment to body, speech, and mind. Bodhisattva-Mahasattvas (Great Bodhisattvas) should do this.
學。此中應學。舊譯名為式叉迦羅尼。猶如第五篇戒。總攝毗尼揵度威儀行法。大乘學者亦如是。當持此戒方便。普入一切真言行中。茍戒有虧而得成菩薩行。無有是處也。
經云。次於明日。以金剛薩埵加持自身。為世尊毗盧遮那作禮者。即是受戒之明日。謂第七日暮也。作造漫荼羅諸作務時。皆當用金剛薩埵加持自身。謂觀自身即是執金剛也。是中方便。如下品經文及供養次第中說。若見諦阿阇梨。則是住于金剛薩埵心。所謂無等等菩提心也。以此秘密加持故。諸有所作無能阻壞之者。次當如前運心。為大日如來作禮。然後持誦降三世真言加持凈瓶。此亦是成辨諸事真言也。先當取如法凈瓶汲清潔之水。如法觀漉。中置五寶五穀。又取種種香水眾妙花果枝插中。種種莊嚴。用鮮凈帛彩繫頸。皆應依供養次第辟除去垢。凈以法界心字然後加持也。大凡真言遍數無有定限。應以字計之。如蘇悉地中說。又彼中隨作三部漫荼羅。各用部心或部母真言加持。今此經中。通用辦事真言加持。其真言又兼廣略故。不具論遍數。當以意裁之。若極大者誦至百遍。次者五百遍。少者令至千遍也。既加持竟。當置在白檀。先所規畫檀門之外。欲入漫荼羅者。當先以此灑之。令彼宿障凈除。方得見漫荼羅也。又于別器調和香水。
【現代漢語翻譯】 現代漢語譯本： 學。這裡應該學習。舊譯名為式叉迦羅尼（Śikṣā-kāraṇī，學處）。猶如第五篇戒，總攝毗奈耶（Vinaya，戒律）犍度（Khandha，蘊）威儀行法。大乘學者也應如此，應當持有此戒方便，普遍進入一切真言行中。如果戒律有虧損而能成就菩薩行，沒有這樣的道理。
經中說：『其次在明日，以金剛薩埵（Vajrasattva，金剛薩埵）加持自身，為世尊毗盧遮那（Vairocana，大日如來）作禮』，即是受戒的明日，指第七日傍晚。在製作曼荼羅（Maṇḍala，壇城）的各種事務時，都應當用金剛薩埵加持自身，即觀想自身就是執金剛。其中的方便，如下品經文及供養次第中所說。如果見諦的阿阇梨（Ācārya，導師），就是安住于金剛薩埵心，也就是無等等菩提心。以此秘密加持的緣故，所有作為都沒有能夠阻礙破壞的。其次應當如前運心，為大日如來作禮，然後持誦降三世真言加持凈瓶。這也是成就各種事業的真言。首先應當取如法的凈瓶，汲取清潔的水，如法觀想過濾。瓶中放置五寶五穀，又取種種香水、各種美妙的花果枝條插入其中，種種莊嚴。用鮮艷潔凈的彩帛繫在瓶頸。都應當依照供養次第辟除污垢，用清凈的法界心字然後加持。大凡真言的遍數沒有一定限制，應當以字數來計算，如《蘇悉地經》中所說。又在其中隨所作的三部曼荼羅，各用部心或部母真言加持。現在這部經中，通用辦事真言加持。這個真言又兼有廣略，所以不具體論述遍數，應當用意來裁量。如果極大者誦至百遍，其次者五百遍，少者令至千遍。加持完畢后，應當放置在白檀，先前所規劃的壇門之外。想要進入曼荼羅的人，應當先用此水灑之，令其宿世的業障清凈消除，才能得見曼荼羅。又在別的器皿中調和香水。
【English Translation】 English version: Learn. This is what should be learned. The old translation is called Śikṣā-kāraṇī (Precepts for Training). It is like the fifth section of precepts, encompassing the Vinaya (Discipline), Khandha (Aggregates), and dignified conduct. Mahāyāna practitioners should also be like this, holding these skillful means of precepts, universally entering all mantra practices. If one's precepts are deficient and yet one can achieve the conduct of a Bodhisattva, there is no such possibility.
The sutra says: 'Next, on the following day, empower oneself with Vajrasattva (Diamond Being), and pay homage to the World Honored Vairocana (The Great Sun Buddha).' This refers to the day after receiving the precepts, meaning the evening of the seventh day. When performing various tasks in creating the Maṇḍala (Sacred Circle), one should always empower oneself with Vajrasattva, visualizing oneself as the Vajra-holder. The skillful means for this are described in the lower section of the sutra and in the sequence of offerings. If one sees a truth-realized Ācārya (Teacher), that one dwells in the mind of Vajrasattva, which is the unsurpassed Bodhicitta (Mind of Enlightenment). Because of this secret empowerment, nothing can obstruct or destroy what is done. Next, one should direct one's mind as before, paying homage to the Great Sun Tathāgata, and then recite the Trailokyavijaya (Conqueror of Three Worlds) mantra to empower the clean vase. This is also a mantra for accomplishing various tasks. First, one should take a proper clean vase, draw clean water, and visualize filtering it according to the Dharma. Place five jewels and five grains inside the vase, and also take various fragrant waters, various wonderful flower and fruit branches, and insert them into the vase, decorating it in various ways. Tie a fresh, clean colored silk cloth around the neck of the vase. All should follow the sequence of offerings to purify and remove impurities, purify with the Dharma-realm heart syllable, and then empower it. Generally, there is no fixed limit to the number of repetitions of a mantra; it should be counted by the number of syllables, as described in the Susiddhi Sutra. Also, in that sutra, for each of the three sections of the Maṇḍala, one uses the heart mantra or the mother mantra of that section to empower it. In this sutra, the mantra for accomplishing tasks is used universally for empowerment. This mantra also has both extensive and concise forms, so the number of repetitions is not specifically discussed; it should be measured by intention. If it is very important, recite it up to a hundred times; if it is secondary, five hundred times; if it is less important, make it up to a thousand times. After the empowerment is completed, it should be placed outside the sandalwood, outside the altar door that was previously planned. Those who wish to enter the Maṇḍala should first sprinkle this water on themselves, so that their past karmic obstacles are purified and eliminated, and then they can see the Maṇḍala. Also, mix fragrant water in a separate vessel.
以鬱金龍腦旃檀等種種妙香。亦以真言加持。授與令飲少許。此名金剛水。以秘密加持故。乃至地獄重障皆悉除滅。內外俱凈堪為法器也。阿阇梨言。此即名為誓水。亦順世諦猶如盟誓之法。令於一切眾聖前。噬此香水自誓其心。要令不退大菩提愿也。複次以無礙戒香。和合嚩字門清白心水。諸有飲觸之者。皆必定成於無上菩提。如此清凈其心。則堪入秘密漫荼羅也。爾時執金剛秘密主以偈問佛以下。明造立漫荼羅支分。偈中先讚歎佛。唯愿一切智。諸說法中最第一者。說彼時分也。此時分。即是初畫漫荼羅迄事竟以來。時分限劑。次云大眾於何時。普集現靈瑞者。謂大悲胎藏中一切普門隨類身。於何時普集道場現前。神力加持示現威驗也。若弟子諸根凈利應度機深。或於此時。即親睹無邊聖眾。如靈山會坐者。同見三變凈土分身諸佛。無有異也。當知爾時即是漫荼羅阿阇梨。傳持誠諦之語行如來事時。故云慇勤持真言也。說此偈已。爾時世尊告持金剛慧者言。常當於此夜。而作漫荼羅。謂於此第七夜中。使法事都畢也。是中從日沒後。至明相出以來。總名為夜。初入夜分。即當圖畫諸位安置諸供養具。明相未出已前使發遣竟。若違此法則生障礙。乃至令所依住處亦不吉祥也。然深秘密釋中。正以道機嘉會為時。或以
【現代漢語翻譯】 現代漢語譯本 以鬱金（一種香料）、龍腦（一種香料）、旃檀（檀香）等各種美妙的香。也用真言加持，授予（弟子）令飲少許。這叫做金剛水。因為秘密加持的緣故，乃至地獄深重的業障都能全部消除滅盡，內外都清凈，堪為法器。阿阇梨（梵語，意為導師）說，這即名為誓水，也順應世俗的真理，猶如盟誓之法，令（弟子）在一切眾聖面前，噬此香水，自己發誓其心，一定要不退轉于大菩提的願望。再次，以無礙的戒香，和合『嚩』字門（梵文字母）清白的心水，凡是有飲用或接觸到的人，都必定成就於無上菩提。如此清凈其心，則堪能進入秘密的漫荼羅（梵語，意為壇城）。 爾時，執金剛秘密主以偈（梵語，意為頌）問佛以下的內容，說明造立漫荼羅的支分。偈中先讚歎佛，唯愿一切智（佛的智慧），在各種說法中最第一者，說那個時分。這個時分，就是從開始繪畫漫荼羅直到事情結束以來的時限。其次說，大眾在何時，普遍聚集顯現靈瑞？是指大悲胎藏界（佛教的一種世界觀）中一切普門隨類身，在何時普遍聚集道場現前，以神通力加持示現威嚴靈驗。如果弟子諸根清凈銳利，應度的機緣深厚，或許在這個時候，就能親眼看到無邊的聖眾，如同靈山法會（佛陀在靈鷲山上的集會）的座位一樣，共同見到三變凈土（佛的清凈國土）分身諸佛，沒有差異。應當知道那時就是漫荼羅阿阇梨，傳持誠實不虛的語言，行如來事業的時候，所以說慇勤地持誦真言。 說完這個偈頌后，爾時世尊告訴持金剛慧者說，應當常常在這個夜晚，而作漫荼羅，是指在這個第七夜中，使法事全部完畢。這裡面從日落後，到明相出現以來，總稱為夜。剛進入夜晚時分，就應當圖畫各位，安置各種供養器具，在明相未出現以前使發遣完畢。如果違背這個法則，就會產生障礙，乃至令所依住的地方也不吉祥。然而在深秘密的解釋中，正是以道機嘉會為時，或者以...
【English Translation】 English version With various exquisite fragrances such as turmeric, borneol, and sandalwood. Also, empower it with mantras and give it to (disciples) to drink a small amount. This is called Vajra Water (Diamond Water). Because of the secret empowerment, even the heavy karmic obstacles of hell can be completely eliminated, and both inside and outside are purified, making one a suitable vessel for the Dharma. The Acharya (Sanskrit, meaning teacher) says, this is called Oath Water, and it also conforms to worldly truth, like the law of oath, causing (disciples) to, in front of all the holy beings, sip this fragrant water, vowing their hearts, that they must not retreat from the great Bodhi (enlightenment) vow. Furthermore, with the unobstructed fragrance of precepts, combine the pure white heart-water of the 'va' syllable (Sanskrit letter), all those who drink or touch it will surely achieve unsurpassed Bodhi. Thus purifying their hearts, they will be able to enter the secret Mandala (Sanskrit, meaning sacred circle). At that time, the Vajra-holding Secret Lord asked the Buddha with a Gatha (Sanskrit, meaning verse) the following content, explaining the components of constructing a Mandala. In the verse, he first praises the Buddha, wishing that the All-Knowing One (Buddha's wisdom), the foremost among all teachings, would speak of that time. This time is the time limit from the beginning of drawing the Mandala until the end of the event. Secondly, he asks, when will the masses universally gather to manifest auspicious signs? This refers to all the universal manifestations of the Womb Realm (a Buddhist worldview), when will they universally gather in the presence of the Bodhimanda (place of enlightenment), empowering and demonstrating majestic efficacy with supernatural power. If the disciple's faculties are pure and sharp, and the opportunity for deliverance is profound, perhaps at this time, they will be able to personally see the boundless holy beings, like the seats of the Vulture Peak Assembly (Buddha's assembly on Vulture Peak), jointly seeing the emanated Buddhas of the Threefold Pure Land (Buddha's pure land), without any difference. It should be known that that is the time when the Mandala Acharya transmits and upholds truthful words, and performs the deeds of the Tathagata (Buddha), therefore it is said that he diligently recites the mantra. After reciting this verse, at that time, the World Honored One told the Vajra-holding Wise One, that one should always create the Mandala on this night, meaning that the Dharma practice should be completed on this seventh night. Here, from after sunset until the appearance of dawn, is generally called night. As soon as night begins, one should draw the positions, arrange the various offerings, and complete the dispatch before dawn appears. If one violates this rule, obstacles will arise, even causing the place where one resides to be inauspicious. However, in the deep secret explanation, the auspicious gathering of the path is precisely the time, or with...
加持方便。促百劫為一夜。或演一夜為百劫。修短在緣無有定限也。若淺行阿阇梨。則須具依於法則。于晝日分。即當規畫界域。以白檀等。草定諸尊形位分段。至日將夕。預備香花燈燭等。皆合素辦。瞿醯云。于漫荼羅北面一處。以白色規畫。辦事真言僻除諸難。置諸供具也。阿阇梨言。若不能於一夜中遍畫諸尊者。從第五日受持地以後。漸次作之。于理無妨。又別有尊形印字三種方便。如下文所說也。
經云。傳法阿阇梨。已知時分即明造立軌儀。至日入時。阿阇梨及助伴弟子。各如法澡浴已。著新凈衣興大悲心。赍持供物往詣漫荼羅所。先應一一具法加持。如供養次第中說。次當如法護持自身。呼所度弟子。為彼作護灑以香水。皆令一處次第而坐。然後阿阇梨至道場門前。普遍運心。稽首頂禮十方一切諸佛亦如上說。然後持五色線。向漫荼羅位立而頂戴之。次觀自身作毗盧遮那。經所謂大毗盧遮那而自作加持也。所以然者。以大日如來是此大悲胎藏阿阇梨。是故行者。若行阿阇梨事時。即應以自身作毗盧遮那。若作緣漫荼羅諸作務時。即以自身作金剛薩埵。其加持方便。如下文及供養法中說也。複次行者應知護方八位。凡所造作漫荼羅隨此而轉。東方因陀羅次第隨轉至。南方焰摩羅。西方嚩嚕拏北方毗沙
【現代漢語翻譯】 現代漢語譯本： 加持的方便法門在於，能將百劫的時間縮短為一夜，也能將一夜的時間演變為百劫。時間的長短取決於因緣，沒有固定的限制。如果是由淺行的阿阇梨（Acharya，導師）來主持，那麼必須完全依照法則。在白天，就應當規劃好界域，用白檀等材料，草擬出諸尊（deva，天神）的形象、位置和分段。到太陽快落山時，預先準備好香、花、燈、燭等供品，都要是素凈的。瞿醯（Guhya，秘密）說：『在曼荼羅（Mandala，壇城）的北面一處，用白色來規劃，用辦事真言（mantra，咒語）來辟除各種災難，放置各種供具。』阿阇梨（Acharya，導師）說：『如果不能在一夜之中遍畫諸尊，可以從第五日受持地以後，逐漸完成，在道理上是沒有妨礙的。』另外還有尊形、印、字三種方便法門，如下文所說。
經中說：傳法的阿阇梨（Acharya，導師），已經知道時辰，就應該明白如何建造儀軌。到太陽落山時，阿阇梨（Acharya，導師）和助手弟子，各自如法沐浴完畢，穿上新的乾淨衣服，生起大悲心，攜帶供品前往曼荼羅（Mandala，壇城）所在之處。首先應該一一依法加持，如供養次第中所說。其次應當如法護持自身，呼喚所要度化的弟子，為他們作護持，灑以香水，讓他們都在一個地方依次而坐。然後阿阇梨（Acharya，導師）到達道場門前，普遍運心，稽首頂禮十方一切諸佛，也如上面所說。然後拿著五色線，面向曼荼羅（Mandala，壇城）的位置站立並頂戴它。其次觀想自身為毗盧遮那（Vairocana，光明遍照如來）。經中所說的大毗盧遮那（Vairocana，光明遍照如來）就是用來作加持的。之所以這樣，是因為大日如來（Mahavairocana，偉大的光明遍照如來）是此大悲胎藏阿阇梨（Acharya，導師）。所以修行者，如果行阿阇梨（Acharya，導師）之事時，就應該以自身作為毗盧遮那（Vairocana，光明遍照如來）。如果作緣曼荼羅（Mandala，壇城）的各種事務時，就以自身作為金剛薩埵（Vajrasattva，金剛薩埵）。其加持的方便法門，如下文及供養法中所說。再次，修行者應該知道護方八位，凡所造作的曼荼羅（Mandala，壇城）都隨著這個而運轉。東方因陀羅（Indra，帝釋天）次第隨著運轉至南方焰摩羅（Yamaraja，閻摩羅王），西方嚩嚕拏（Varuna，水神），北方毗沙門（Vaishravana，多聞天王）。
【English Translation】 English version: The expedient means of empowerment lie in the ability to shorten a hundred kalpas (aeons) into one night, or to extend one night into a hundred kalpas. The length of time depends on conditions and has no fixed limit. If it is an Acharya (teacher) of shallow practice who is presiding, then he must fully follow the rules. During the daytime, he should plan the boundaries, using white sandalwood and other materials to sketch out the forms, positions, and sections of the various Devas (deities). As the sun is about to set, prepare in advance offerings such as incense, flowers, lamps, and candles, all of which should be pure. Guhya (secret) says: 'In the northern part of the Mandala (sacred circle), use white to plan, use the mantra (sacred utterance) for conducting affairs to ward off various calamities, and place the various offerings.' The Acharya (teacher) says: 'If one cannot completely draw all the Devas (deities) in one night, one can gradually complete it after the fifth day of upholding the ground. There is no obstacle in principle.' In addition, there are three expedient means of deity form, mudra (hand gesture), and syllable, as described below.
The Sutra says: 'The Dharma-transmitting Acharya (teacher), having known the time, should understand how to construct the ritual. When the sun sets, the Acharya (teacher) and the assistant disciples should each bathe according to the Dharma, put on new and clean clothes, generate great compassion, and carry offerings to the place where the Mandala (sacred circle) is located. First, each should be empowered according to the Dharma, as described in the order of offerings. Secondly, one should protect oneself according to the Dharma, call the disciples to be converted, protect them, sprinkle them with fragrant water, and have them all sit in one place in order. Then the Acharya (teacher) arrives at the entrance of the Mandala (sacred circle), universally directs his mind, prostrates and pays homage to all the Buddhas in the ten directions, as described above. Then, holding the five-colored thread, he stands facing the position of the Mandala (sacred circle) and places it on his head. Next, visualize oneself as Vairocana (the Illuminator). The Great Vairocana (the Illuminator) mentioned in the Sutra is used for empowerment. The reason for this is that Mahavairocana (Great Illuminator) is the Acharya (teacher) of this Great Compassion Garbha. Therefore, when a practitioner performs the duties of an Acharya (teacher), he should take himself as Vairocana (the Illuminator). When performing various tasks related to the Mandala (sacred circle), he should take himself as Vajrasattva (Diamond Being). The expedient means of empowerment are described below and in the offering methods. Furthermore, the practitioner should know the eight directional guardians. All Mandalas (sacred circles) created revolve according to this. Indra (Lord of Gods) in the east sequentially revolves to Yamaraja (Lord of Death) in the south, Varuna (God of Water) in the west, and Vaishravana (King of the North).
門。東北伊舍尼東南為護摩。西南涅哩底。西北為嚩庾。其上方諸尊。多依帝釋之右。下方諸尊多依龍尊之右。上謂空居。下謂地居也。又環中胎藏三重界城。皆已預為摽志。使方隅均等圖位素定。要令大日之位。當五種寶聚之心。至此圖眾相時。阿阇梨先至因陀羅方如法作禮。次住火方北向而立。助伴弟子在伊舍尼。對持修多羅準定于外界。弟子次當右繞至涅哩底。師亦右回西向而對持之。阿阇梨次復右繞至嚩庾方。弟子亦右回北向而對持之。弟子復右繞至伊舍尼。師亦右回東向而對持之。凡一週竟。皆令當齊在虛空中均等平正已。至第二週亦如前右轉。次第絣之以為界道。次復準定四維。阿阇梨復當右繞至涅哩底。弟子先在伊舍尼。右回相向持之。弟子次復右繞至嚩庾方。師即右轉至護摩方。弟子亦右回相向持之。皆令當臍而在空中準定其位。弟子次復右繞至涅哩底。師即右轉至伊舍尼相對絣之。弟子次復右繞至護摩方。師即右轉至嚩庾方亦相對絣之。阿阇梨言。其正四方十字界道。經雖不言理必有之。亦須右旋相對絣定也。如是已定外界及八方相竟。次當入中先定中胎外界。亦如前旋轉絣作四方相。其八方相已定。更不復作也。次定第一重外界。次定第二重外界。亦同中胎法則。其廣狹之量。皆當展轉相半。假
令中胎藏縱廣八尺。第一重當廣四尺。第二重當廣二尺。第三重當廣一尺。阿阇梨言本法如此。若恐大少相懸者。稍以意均調之。于理無失也。如是分竟。復於一一重重更分為三分。其最向里一分。是行來周道。故云佛子所行道。次一分是安置諸供養物處。次外一分是安置諸尊座位。故此二分皆是聖天之位處也。次於此外復作周匝界緣。於此虛空位之中。當運心觀察隨其方面。分位相應諸尊皆都請供養。所以爾者。為阿阇梨臨事有所忘誤。安置諸尊或不周悉。其應請召而無位次者。皆當運心於此中供養也。分此三分位法。先於第一重外界之里。隨取少分用作界緣。其闊狹之量。當以意裁之。趣得稍通座位也。於此界緣之內。作三分均分之。當先定諸尊座位內界分了。次定行道供養中間界分。如是第一重竟。次於第二重。亦從外向里漸次分之。次分第三重亦如是上文所說。從大日如來臍以下光明。是此第三重位。自臍以上至咽所出光明。為第二重位。自咽以上乃至於頂相之光。為第一重位。其中胎藏。即是毗盧遮那自心八葉花也。所共建立漫荼羅金剛弟子。須善通達真言法要。亞近於師。則能更相佐助無所遺失。若不得如是人。但取已曾如法灌頂者。臨事指授行之也。又無此人者。當置橛為之。先於火方師位下橛。次伊
舍尼方亦置之引線。即師先心記火方橛此是師位。然後從伊舍尼引線至涅哩底。余準此行之可知也。阿阇梨又云。欲共引線。要須取所欲灌頂弟子耳。先以加持香水灑之與共行事。所畫檀位等。且以物覆之勿令見也。方等有四門者。謂重重院皆設四門。使中正均等。開西向一門以通出入。余門以線界橫斷之。瞿醯云。凡諸方開門。皆隨彼方隅廣狹。準為九分。取中一分為門。其餘八分。則于門之左右各得四分。所出入門稍令闊作。自余諸門。以白色末作畫閉之。阿阇梨言。用金剛線作界橫斷竟。猶如金剛不可越之。越者犯三昧耶。又經文通門西向。若有因緣向余方開之。于理無咎也。余如下文所說。誠心以殷重。運布眾聖尊者。謂圖畫時先住瑜伽。觀此漫荼羅大眾會一一形色相貌威儀性類座位諸印。皆悉現前具足明瞭。然後以無量慇勤恭敬心。而彩畫之。乃至大小疏密之度。亦令均停相稱。故云如是造眾相。均調善分別也。內心妙白蓮者。此是眾生本心。妙法芬陀利花秘密摽幟。花臺八葉。圓滿均等如正開敷之形。此蓮花臺是實相自然智慧。蓮花葉是大悲方便也。正以此藏。言大悲胎藏漫荼羅之體。其餘三重。是從此自證功德流出。諸善知識入法界門耳。正方四葉是如來四智。隅角四葉是如來四行。約此現為八種善知
【現代漢語翻譯】 現代漢語譯本： 伊舍尼方（東北方）也要設定引導線。阿阇梨（導師）首先要用心記住火方（東南方）的橛（木樁），這裡是阿阇梨的位置。然後從伊舍尼方引線到涅哩底（西南方）。其餘各方按照這個方法進行。阿阇梨又說，想要一起引導線，必須選取想要灌頂的弟子。先用加持過的香水灑在他身上，然後一起進行儀式。所畫的壇位等，先用東西遮蓋住，不要讓他看見。方壇有四個門，是指重重院落都設定四個門，使中間方正均等。打開西向的一個門用來出入，其餘的門用線界橫向隔斷。瞿醯說，凡是各方開門，都要根據那個方位的廣狹，分為九份，取中間一份作為門，其餘八份，則在門的左右各得四份。所出的入門稍微做得寬一些。其餘的門，用白色粉末畫上作為封閉。阿阇梨說，用金剛線作為界限橫向隔斷完畢，就像金剛一樣不可逾越。逾越者就違反了三昧耶（誓言）。又經文說門朝西開，如果因為某種原因向其他方向開，在道理上也沒有過錯。其餘的如下文所說。 誠心以殷重，運布眾聖尊者，是指在圖畫時先安住于瑜伽狀態，觀察此曼荼羅（壇場）大眾會中每一個形體的顏色、相貌、威儀、性情、種類、座位、各種手印，都完全顯現，具足而明瞭。然後以無量慇勤恭敬的心，來彩繪圖畫。乃至大小疏密的程度，也要均勻停當，互相稱合。所以說『如是造眾相，均調善分別』。 內心妙白蓮，這是眾生的本心，妙法芬陀利花（妙法蓮華）的秘密標誌。花臺有八片花瓣，圓滿均等，如同正開放的形狀。此蓮花臺是實相自然智慧，蓮花葉是大悲方便。正是以此藏（胎藏界）來說，是大悲胎藏曼荼羅的本體。其餘三重，是從此自證功德流出。諸善知識由此進入法界之門。正方四葉是如來四智，隅角四葉是如來四行。以此顯現為八種善知識。
【English Translation】 English version: The Ishani direction (northeast) should also have a guiding line set up. The Acharya (teacher) must first remember the peg (stake) in the fire direction (southeast) in his mind, this is the Acharya's position. Then draw a line from the Ishani direction to the Nirriti (southwest). The rest of the directions should be done in the same way. The Acharya also said that if you want to draw the lines together, you must choose the disciple you want to initiate. First, sprinkle him with blessed scented water, and then perform the ritual together. The drawn altar positions, etc., should be covered with something first, so that he cannot see them. The square altar has four gates, which means that each courtyard has four gates, so that the middle is square and equal. Open the west-facing gate for entry and exit, and the remaining gates are horizontally separated by a line. Guhya said that whenever a gate is opened in any direction, it should be divided into nine parts according to the width of that direction, and the middle part should be taken as the gate, and the remaining eight parts should be divided into four parts on the left and right sides of the gate. The entrance gate should be made slightly wider. The remaining gates should be painted with white powder as a closure. The Acharya said that the Vajra line is used as a boundary to cut off horizontally, just like Vajra, which cannot be crossed. Those who cross it violate the Samaya (vow). Also, the scripture says that the door faces west. If it is opened in other directions for some reason, there is no fault in principle. The rest is as described below. 'Sincerely and earnestly, arrange the assembly of holy venerable ones,' means that when drawing, first abide in the state of Yoga, observe the color, appearance, demeanor, temperament, type, seat, and various mudras of each form in this Mandala (altar) assembly, all of which are fully manifested, complete and clear. Then, with immeasurable diligence and reverence, paint the picture. Even the degree of size and density should be uniform and appropriate. Therefore, it is said, 'Thus create all forms, evenly and skillfully distinguish.' 'The wonderful white lotus in the heart' is the original mind of sentient beings, the secret symbol of the wonderful Dharma Pundarika flower (Lotus Sutra). The flower pedestal has eight petals, which are complete and equal, like the shape of a flower in full bloom. This lotus pedestal is the wisdom of true nature, and the lotus leaves are the expedient means of great compassion. It is with this Garbha (womb realm) that we speak of the essence of the Mahakaruna-garbha Mandala. The remaining three layers flow out from this self-realized merit. All virtuous friends enter the gate of the Dharma realm through this. The four leaves of the square are the four wisdoms of the Tathagata, and the four leaves of the corners are the four practices of the Tathagata. This manifests as eight kinds of virtuous knowledge.
識。各持金剛慧印。故云遍出諸葉間也。如是十六法。一一皆等法界。乃至無有少分不平等處。故其摽相亦與冥符。略攝如來萬德以為十六指。申而長之則無量無邊。故此漫荼羅。極小之量劑十六指。大則無限也。鬢蕊。是一切三昧門陀羅尼門六度十八空等。如大般若之所說。從此一一鬢蕊。以加持神力故。現出三重漫荼羅中一種莊嚴眷屬也。此是如來秘傳之法。不可形於翰墨。故寄在影象以示行人。若得深意者。自當默而識之耳。從此實相花臺中。則表于大日如來加持之相。其義已如前釋。其所餘秘密八印下品及圖說之。次於東方內院。當大日如來之上。畫作一切遍知印。作三角形其銳下向純白色。光焰圍之在白蓮花上。即是十方三世一切如來大勤勇印也。亦名諸佛心印也。三角是降伏除障義。謂佛坐道樹以威猛大勢。降伏四魔得成正覺。鮮白是大慈悲色也。如來師子奮迅大精進力。正為是事因緣。乃至放大悲光常遍法界。故云普周遍也。次於大勤勇北。至於北維置虛空眼。即是毗盧遮那佛母也。佛母儀如般若經佛母品中廣說。真金是如如實相之體。畢竟凈句是彼教門之外飾。故曰縞素以為衣。一切戲論滅時。心日光明無所不照。故曰遍照猶日光。恬怕一心人乃能見此。故其摽幟。猶如天女住于正受之像也。次復于
【現代漢語翻譯】 現代漢語譯本 識。各自持有金剛慧印（象徵智慧和力量的手印）。所以說遍佈在各個花葉之間。像這樣的十六法，每一個都等同於法界，乃至沒有絲毫的不平等之處。因此，它們的象徵也與冥符相合。簡略地概括如來的萬德，作為十六指。伸展開來則無量無邊。所以這個曼荼羅，極小的尺寸是十六指，大的則沒有限制。鬢蕊，是一切三昧門、陀羅尼門、六度、十八空等，如同《大般若經》所說。從此每一鬢蕊，以加持的神力，顯現出三重曼荼羅中的一種莊嚴眷屬。這是如來秘密傳授的法，不可用文字來形容，所以寄託在影象中來向修行者展示。如果能領會其中深意，自然會默默地領悟。從這實相花臺中，則表示大日如來的加持之相，其含義已如前面解釋。其餘的秘密八印下品及圖說在後面。接下來在東方內院，在大日如來的上方，畫作一切遍知印。作成三角形，其尖端向下，純白色，光焰環繞，在白蓮花上。這就是十方三世一切如來大勤勇印。也叫諸佛心印。三角形是降伏、消除障礙的意思。說的是佛坐在菩提樹下，以威猛大勢，降伏四魔，得成正覺。鮮白色是大慈悲的顏色。如來像獅子一樣奮迅，以大精進力，正是爲了這件事的因緣，乃至放出大悲光，常遍法界。所以說普遍周遍。接下來在大勤勇的北面，在北維的位置設定虛空眼，這就是毗盧遮那佛母。佛母的儀態如同《般若經》佛母品中詳細描述的那樣。真金是如如實相的本體，畢竟清凈的語句是其教門的外部裝飾，所以說用潔白的絲綢作為衣服。一切戲論滅除時，心如太陽般光明，無所不照。所以說遍照如同日光。恬淡平靜的人才能見到此景象。所以它的象徵，猶如天女安住在正受之像。
【English Translation】 English version consciousness. Each holds the Vajra Wisdom Mudra (hand gesture symbolizing wisdom and power). Therefore, it is said to pervade among all the leaves. These sixteen dharmas, each and every one, are equal to the Dharmadhatu (realm of reality), even to the point of having no inequality whatsoever. Therefore, their symbols also correspond with the unseen. Briefly summarizing the myriad virtues of the Tathagata (Buddha), they are represented as sixteen fingers. When extended, they are limitless and boundless. Therefore, this Mandala, the smallest measure is sixteen fingers, while the largest is limitless. The stamen filaments are all the Samadhi gates, Dharani gates, Six Paramitas (perfections), Eighteen Emptinesses, etc., as described in the Great Prajna Sutra. From each of these stamen filaments, through the power of blessing, appears one kind of adorned retinue within the triple Mandala. This is the secret transmission of the Tathagata, which cannot be expressed in writing, so it is entrusted to images to show to practitioners. If one can grasp the profound meaning within, one will naturally understand it silently. From this Reality Flower Platform, it represents the aspect of the blessing of Mahavairocana Buddha (Great Sun Buddha), the meaning of which has already been explained earlier. The remaining secret Eight Mudras of the lower grade and their illustrations will be described later. Next, in the eastern inner court, above Mahavairocana Buddha, draw the All-Knowing Mudra. Make it a triangle with its point facing downwards, pure white, surrounded by flames, on a white lotus flower. This is the Great Diligence Mudra of all the Tathagatas of the ten directions and three times. It is also called the Mind Seal of all Buddhas. The triangle signifies subduing and eliminating obstacles. It refers to the Buddha sitting under the Bodhi tree, using great and fierce power to subdue the Four Maras (demons) and attain perfect enlightenment. Pure white is the color of great compassion. The Tathagata, like a lion, swiftly exerts great effort, precisely for the sake of this cause and condition, even to the point of emitting great compassionate light, constantly pervading the Dharmadhatu. Therefore, it is said to be universally pervasive. Next, to the north of the Great Diligence, at the northeast position, place the Void Eye, which is the Mother of Vairocana Buddha. The demeanor of the Buddha Mother is described in detail in the Buddha Mother chapter of the Prajna Sutra. True gold is the essence of Suchness Reality, and ultimately pure words are the external adornment of that teaching, so it is said to use white silk as clothing. When all frivolous discussions cease, the mind is like the sun, shining brightly and illuminating everything. Therefore, it is said to illuminate like sunlight. Only a person with a tranquil and peaceful mind can see this. Therefore, its symbol is like a celestial maiden dwelling in the state of right concentration.
大勤勇南。至於南維作一切諸佛菩薩真陀摩尼印。此是凈菩提心無邊行愿之所整合。常能普雨世出世間一切財寶。諸救世者。皆從性凈蓮花臺中現如是寶。故云住于白蓮上。阿阇梨言。此是通一切印。亦可於諸方面皆置之。若諸佛菩薩。經中不言所持印相者。亦執此無價寶珠。皆得也。大凡此第一重。上方是佛身眾德莊嚴。下方是佛持明使者。皆名如來部門。右方是如來大悲三昧。能滋榮萬善故名蓮華部。左方是如來大慧力用。能摧破三障故名金剛部也。是故入阿字門一切諸法不生。是法身義。入娑字門一切諸法無染著。是蓮花義。入嚩字門一切諸法離言說。是金剛義。如下字輪品中。以此三字統攝百明。意在此也。
經云。大日右方置大精進觀世自在者。即是蓮華部主。謂如來究竟觀察十緣生句。得成此普眼蓮華。故名觀自在。約如來之行。故名菩薩。頂現無量壽者。明此行之極果。即是如來普門方便智也。此像及菩薩身。皆作住現法樂熙悅微笑之容。觀自在身色。如凈月或如商佉。即是上妙螺貝。或如軍那花。其花出西方亦甚鮮白。當總此三譬。言其光鮮潤徹白中之上也。次於觀音右邊。畫多羅菩薩。凡諸聖者皆面向大日。今言觀音右邊。即是座西。他皆放此。此是觀自在三昧。故作女人像。多羅是眼義。
【現代漢語翻譯】 現代漢語譯本： 大勤勇者啊，至於那能作為一切諸佛菩薩真陀摩尼印（如意寶珠印）的，這是清凈菩提心無邊行愿所整合。它常能普降世間和出世間的一切財寶。所有救世者，都是從自性清凈的蓮花臺中顯現出這樣的寶物。所以說安住于白蓮之上。阿阇梨說，這是通用於一切的印。也可以在各個方位都設定它。如果諸佛菩薩在經典中沒有說明所持的印相，也可以執持這無價寶珠，都能適用。大體上說，這第一重，上方是佛身眾德的莊嚴，下方是佛的持明使者，都屬於如來部。右方是如來的大悲三昧，能滋養興盛萬善，所以名為蓮華部。左方是如來的大慧力用，能摧破三障，所以名為金剛部。因此，進入阿字門，一切諸法不生，這是法身的意義。進入娑字門，一切諸法沒有染著，這是蓮花的意義。進入嚩字門，一切諸法脫離言說，這是金剛的意義。如下字輪品中所說，用這三個字統攝百明，意圖就在於此。
經中說，大日如來的右方設定大精進觀世自在者，就是蓮華部主。這是說如來究竟觀察十緣生句，成就了這普眼蓮華，所以名為觀自在。從如來的行來說，所以名為菩薩。頂上顯現無量壽者，表明此行的極果，就是如來普門方便智。此像和菩薩身，都作出安住于現法樂、喜悅微笑的容貌。觀自在的身色，如同清凈的月亮，或者如同商佉（海螺），或者如同軍那花（一種白色花）。這種花產于西方，也十分鮮白。應當綜合這三種比喻，說它的光鮮潤澤，是白色中的上品。其次在觀音的右邊，畫多羅菩薩。凡是諸聖者都面向大日如來，現在說在觀音的右邊，就是在座位的西邊，其他情況都依此處理。這是觀自在的三昧，所以作成女人像。多羅是眼睛的意思。
【English Translation】 English version: Great diligent one, as for that which serves as the Cintamani Seal (wish-fulfilling jewel seal) of all Buddhas and Bodhisattvas, this is the accumulation of pure Bodhicitta's (awakening mind) boundless conduct and vows. It constantly rains down all treasures of the mundane and supramundane realms. All saviors manifest such treasures from the lotus womb of self-nature purity. Therefore, it is said to abide upon the white lotus. The Acharya (teacher) says, 'This is a seal that penetrates all. It can also be placed in all directions. If the Buddhas and Bodhisattvas do not specify the mudra (seal) they hold in the scriptures, they can also hold this priceless jewel, and it will be effective.' Generally speaking, in this first level, the upper part is the adornment of the Buddha's body with all virtues, and the lower part is the Buddha's Vidyadhara (mantra holder) messengers, all belonging to the Tathagata (Thus Come One) family. The right side is the Tathagata's Great Compassion Samadhi (concentration), which nourishes and prospers all goodness, hence it is called the Lotus Family. The left side is the Tathagata's Great Wisdom power, which can destroy the three obstacles, hence it is called the Vajra (Diamond) Family. Therefore, entering the 'A' syllable gate, all dharmas (phenomena) are unborn, which is the meaning of Dharmakaya (Dharma Body). Entering the 'Sa' syllable gate, all dharmas are without attachment, which is the meaning of the Lotus. Entering the 'Va' syllable gate, all dharmas are beyond speech, which is the meaning of the Vajra. As in the Lower Syllable Wheel chapter, using these three syllables to encompass the hundred vidyas (mantras), the intention lies in this.
The scripture says, 'To the right of Mahavairocana (Great Sun Buddha) is placed the Great Diligent Avalokiteshvara (The Bodhisattva Who Perceives the Sounds of the World), who is the lord of the Lotus Family.' This means that the Tathagata, having thoroughly observed the ten causes and conditions, has perfected this all-seeing lotus, hence the name Avalokiteshvara. In terms of the Tathagata's conduct, hence the name Bodhisattva. The manifestation of Amitayus (Infinite Life Buddha) on the crown indicates that the ultimate fruit of this conduct is the Tathagata's universal expedient wisdom. This image and the Bodhisattva's body both display an appearance of abiding in the joy of the present Dharma, joyful and smiling. Avalokiteshvara's body color is like the pure moon, or like a shankha (conch shell), or like a kundaka flower (a white flower). This flower grows in the west and is very white. One should combine these three metaphors to describe its bright and lustrous light, which is the highest quality of white. Next, to the right of Avalokiteshvara, draw Tara Bodhisattva. All the holy ones face Mahavairocana, but now it is said to be on Avalokiteshvara's right, which is the west of the seat; all other cases follow this. This is Avalokiteshvara's Samadhi, so it is depicted as a female image. Tara means 'eye'.
青蓮華是凈無垢義。以如是普眼攝受群生。既不先時亦不后時。故作中年女人狀。不太老太少也。青是降伏色。白是大悲色。其妙在二用之中。故令二色和合。以是義故不青不白也。其像合掌。掌中持此青蓮。手面皆向觀音。如微笑形。通身圓光如凈金色。被服白衣。首有髮髻作天髻形。不同大日髮冠也。觀音左邊置聖者毗俱胝。其身四手。右邊一手垂數殊鬘。一手作施愿印。左邊一手持蓮花。一手執軍持。面有三目。如摩醯首羅像。首戴髮冠。如毗盧遮那髮髻冠形。所云持者。如言地持萬物。即是載承之義也。其身潔白圓光圍之。光中具有黃赤白三色。不純白純赤純黃。故云無主。凡黃為增益色也。白者寂災色。赤者降伏色。以此三昧光中兼具三力。是故用為摽幟也。次近毗俱胝左邊。畫得大勢尊。如世國王大臣威勢自在名為太勢。言此聖者。以至得如是大悲自在之位故以為名。所以持未敷蓮者。如毗盧遮那實智花臺既成果已。復持如是種子。普散一切眾生心水中。更生未敷蓮花。此尊跡同是處。亦能普護一切眾生潛萌之善。使不敗傷唸唸增長。即是蓮花部持明王也。次於明王左邊。畫明妃耶輸陀羅。譯云持名稱者。身真金色。以諸瓔珞莊嚴令極端嚴。如女天之像。右手持鮮白妙花枝。果葉相間長條茂好。其花或有
初皰。或有欲開或有正開敷者。若五若十乃至數十。左手持缽胤遇。亦是西方勝上之花。以得大勢明王。主安立一切眾生菩提種子。而此明妃。主含藏出生此中種種功德。故其被服摽幟。皆與此義相應也。多羅之右置半拏啰嚩悉寧。譯云白處。以此尊常在白蓮花中。故以為名。亦戴天髮髻冠。襲純素衣。左手持開敷蓮花。從此最白凈處出生普眼。故此三昧名為蓮花部母也。次於觀自在菩薩下。置何耶揭唎婆。譯云馬頭。其身非黃非赤。如日初出之色。以白蓮花為瓔珞等。莊嚴其身。光焰猛威赫奕如鬘。指甲長利雙牙上出。首發如師子項毛。作極吼怒之狀。此是蓮花部忿怒持明王也。猶如轉輪王寶馬巡履四洲。於一切時一切處去心不息。諸菩薩大精進力。亦復如是。所以得如是威猛之勢。于生死重障中不顧身命。多所摧伏者。正為白凈大悲心故。故用白蓮瓔珞而自嚴身也。已如法建立觀音諸眷屬竟。次於大日如來左方。安置金剛部明王。所謂執金剛能滿一切愿者。其色如缽胤遇花。是淡黃色也。或如綠寶。是綠靺羯寶。猶如虛空顯色也。以凈法界色與金剛智禮和合。是故其身黃白。如是智身。猶若虛空不可破壞。一切無能降伏之者。故用虛空顯色以為摽幟。此意言。若法乃至少分猶如極微。是可得者。則為無常變易諸行
【現代漢語翻譯】 現代漢語譯本： 初生的花苞，有的將要開放，有的正在盛開。數量或五朵，或十朵，乃至數十朵。左手持著缽胤遇（蓮花），這也是西方殊勝的花朵。因為得到大勢明王（Mahāsthāmaprāpta），他主要安立一切眾生的菩提種子。而這位明妃（佛母），主要含藏和出生其中的種種功德。所以她的被服和標誌，都與這個意義相應。在多羅（Tārā，度母）的右邊安置半拏啰嚩悉寧（Pāṇḍaravāsinī），翻譯為『白處』。因為這位尊者常在白蓮花中，所以以此為名。也戴著天髮髻冠，穿著純白色的衣服，左手持著開放的蓮花。從這最白凈的地方出生普眼（Samantākṣī）。所以這個三昧被稱為蓮花部母。其次在觀自在菩薩（Avalokiteśvara）下面，安置何耶揭唎婆（Hayagrīva），翻譯為『馬頭』。他的身體不是黃色也不是紅色，像日出時的顏色。用白蓮花作為瓔珞等，莊嚴他的身體。光焰猛烈，威勢赫奕如鬘。指甲長而鋒利，雙牙向上突出，首發像獅子的項毛，作出極其吼怒的樣子。這是蓮花部的忿怒持明王。猶如轉輪王的寶馬巡視四洲，在一切時一切處都不停息。諸菩薩的大精進力，也是這樣。所以得到這樣威猛的勢力，在生死重重障礙中不顧身命，摧伏眾多障礙，正是爲了白凈的大悲心。所以用白蓮瓔珞來莊嚴自身。已經如法建立觀音的諸眷屬完畢。其次在大日如來（Mahāvairocana）的左方，安置金剛部明王，就是執金剛能滿一切愿者。他的顏色像缽胤遇花，是淡黃色。或者像綠寶，是綠靺羯寶。猶如虛空顯現的顏色。用凈法界色與金剛智禮和合，所以他的身體是黃白色。這樣的智身，就像虛空一樣不可破壞，一切都不能降伏他。所以用虛空顯色作為標誌。這個意思是說，如果法哪怕少到像極微一樣，是可以得到的，那就是無常變易的諸行。
【English Translation】 English version: Newly formed buds, some about to open, some in full bloom. Whether five, ten, or even dozens. Holding a bha-in-yu (lotus) bowl in the left hand, it is also a supreme flower of the West. Because Mahāsthāmaprāpta (Great Strength Bodhisattva) is obtained, he mainly establishes the seeds of bodhi for all sentient beings. And this Vidyārājñī (Wisdom Queen) mainly contains and gives birth to various merits within it. Therefore, her clothing and symbols are all in accordance with this meaning. To the right of Tārā (Tara, the Saviouress) is placed Pāṇḍaravāsinī, translated as 'White Place'. Because this venerable one is always in a white lotus flower, hence the name. She also wears a heavenly hair-knot crown, dressed in pure white clothes, holding an open lotus flower in her left hand. From this purest white place, Samantākṣī (All-Seeing Eye) is born. Therefore, this samādhi is called the Mother of the Lotus Family. Next, below Avalokiteśvara (the Bodhisattva of Compassion), is placed Hayagrīva, translated as 'Horse-Headed'. His body is neither yellow nor red, but the color of the rising sun. He uses white lotus flowers as necklaces, etc., to adorn his body. The flames are fierce, and his majestic power is radiant like a garland. His nails are long and sharp, his double fangs protrude upwards, and his hair is like a lion's mane, making an extremely roaring appearance. This is the Wrathful Vidyārāja (Wisdom King) of the Lotus Family. It is like the precious horse of a cakravartin (wheel-turning king) patrolling the four continents, never ceasing at any time or place. The great diligence of the bodhisattvas is also like this. Therefore, they obtain such fierce power, disregarding their lives amidst the heavy obstacles of birth and death, subduing many obstacles, precisely for the sake of the pure white heart of great compassion. Therefore, they adorn themselves with white lotus necklaces. The establishment of Avalokiteśvara's retinue has been completed according to the Dharma. Next, to the left of Mahāvairocana (the Great Sun Buddha), is placed the Vidyārāja of the Vajra Family, namely the one who holds the vajra and fulfills all wishes. His color is like the bha-in-yu flower, which is light yellow. Or like a green treasure, which is a green ma-ka treasure. It is like the color manifested by space. Using the color of the pure Dharma realm and the wisdom of the vajra combined, therefore his body is yellowish-white. Such a wisdom body is indestructible like space, and nothing can subdue him. Therefore, the color manifested by space is used as a symbol. This means that if the Dharma, even as little as an extremely small particle, is obtainable, then it is an impermanent and changing phenomenon.
所隨。是故畢竟空智。于堅固性中最為第一。所持密印。即是五股金剛也。五如來智。皆兼權實二用。而以金剛慧手執持其中。故云左執拔折羅。此印當以光鬘普遍圍繞。故云周環起光焰也。首戴三峰寶冠形若山字。峰間如仰偃初月之形。以種種微妙雜寶一切瓔珞。莊嚴其體。此意言。般若波羅蜜至果地心中。轉名一切種智。故云首戴眾寶冠。以此妙慧廣歷一切諸法。自在旋轉出生無量法界莊嚴。故云間錯互嚴飾。廣多數無量也。次於金剛部主之右置忙莽雞。所謂金剛部母。亦持金剛智杵。以諸瓔珞嚴身。此是出生金剛智力三昧。所謂金剛三昧也。次於部母之右置大力金剛針。素支譯云金剛針。持一股拔折羅以為幖幟。此拔折羅。是一相一緣堅利之慧。用此貫徹諸法無所不通。故名金剛針也。其下有二使者皆女人形。胡跪微笑而瞬仰之。其狀卑而充滿淺黃色。以金剛為標。是彼摧壞重障三昧也。次於執金剛之左。置金剛商羯羅。譯云金剛鎖。其印執持連鎖。兩頭皆作拔折羅形。鎖下亦有二女使。與金剛針使者無異。以此智印。攝持一切剛強難化眾生。使不退于無上菩提。故以為名也。次復于執金剛下。置忿怒持明。降伏三世一切大作障者。號月黡尊。面有三目四牙出現。如夏水雨時云色。作大笑之形。以金剛寶為瓔珞
【現代漢語翻譯】 現代漢語譯本 所隨。是故，畢竟空智在堅固性中最為第一。所持的密印，就是五股金剛杵（vajra，一種法器）。五如來（Five Tathagatas）的智慧，都兼具權巧方便和真實不虛兩種作用，並且用金剛慧手執持其中。所以說『左手執持金剛杵』。這個手印應當用光鬘普遍圍繞，所以說『周圍環繞著光焰』。頭上戴著三峰寶冠，形狀像山字，峰間如同仰偃的初月之形，用各種微妙的雜寶和一切瓔珞莊嚴其身。這意思是說，般若波羅蜜（Prajnaparamita，智慧到彼岸）到達果地心中，就轉名為一切種智（sarvākārajñāna，對一切事物、一切道理無所不知的智慧）。所以說『頭上戴著眾寶冠』。用這種妙慧廣泛經歷一切諸法，自在旋轉，出生無量法界莊嚴，所以說『間錯互相嚴飾』，廣大眾多，無量無邊。其次，在金剛部主（Vajra family head）的右邊，安置忙莽雞（Mamaki，金剛部佛母），也就是金剛部母，也手持金剛智杵，用各種瓔珞莊嚴其身。這是出生金剛智力的三昧（samadhi，禪定），也就是金剛三昧。其次，在部母的右邊，安置大力金剛針。素支翻譯為金剛針，持一股金剛杵作為標誌。這金剛杵，是一相一緣的堅利之慧，用它來貫穿諸法，無所不通，所以名叫金剛針。其下有兩個使者，都是女人形，胡跪微笑，仰視著她，其狀卑微而充滿淺黃色，以金剛杵為標誌。這是她們摧壞重障的三昧。其次，在執金剛（Vajrapani，金剛手菩薩）的左邊，安置金剛商羯羅（Vajrashankala），翻譯為金剛鎖。其手印執持連鎖，兩頭都作成金剛杵形。鎖下也有兩個女使，與金剛針的使者沒有區別。用這種智慧手印，攝持一切剛強難以教化的眾生，使他們不退轉于無上菩提，所以以此為名。其次，又在執金剛的下面，安置忿怒持明，降伏三世一切大作障礙者，號為月黡尊（Candrakrodha），面有三目，四牙出現，如同夏雨時的云色，作出大笑的形狀，用金剛寶作為瓔珞。
【English Translation】 English version Accompanied by. Therefore, the wisdom of ultimate emptiness is the most supreme in steadfastness. The secret mudra (hand gesture) held is the five-pronged vajra (a ritual object symbolizing diamond-like strength and indestructibility). The wisdom of the Five Tathagatas (the five Dhyani Buddhas) encompasses both expedient means and ultimate truth, and is held within by the hand of vajra wisdom. Hence it is said, 'Holding the vajra in the left hand.' This mudra should be universally surrounded by a garland of light, hence it is said, 'Surrounded by a halo of flames.' The head is adorned with a three-peaked crown, shaped like the Chinese character for 'mountain' (山), with the form of an upturned crescent moon between the peaks, and the body is adorned with various exquisite jewels and all kinds of ornaments. This means that Prajnaparamita (the perfection of wisdom) transforms into sarvākārajñāna (omniscience, knowledge of all aspects) in the mind of the fruition stage. Hence it is said, 'Wearing a crown of many jewels.' With this wondrous wisdom, one extensively experiences all dharmas (phenomena), freely revolving and giving rise to immeasurable adornments of the dharma realm. Hence it is said, 'Interspersed and mutually adorned,' vast and numerous, immeasurable. Next, to the right of the Vajra family head is placed Mamaki (the consort of Akshobhya Buddha), also known as the Vajra Mother, who also holds the vajra wisdom staff and adorns her body with various ornaments. This is the samadhi (meditative absorption) that gives rise to the power of vajra wisdom, namely the Vajra Samadhi. Next, to the right of the Mother is placed the mighty Vajra Needle. Suci translates it as Vajra Needle, bearing a single-pronged vajra as its emblem. This vajra is the sharp wisdom of one aspect and one condition, used to penetrate all dharmas without obstruction, hence it is called the Vajra Needle. Below it are two female messengers, both in the form of women, kneeling and smiling, looking up at her, their appearance humble and filled with light yellow, with the vajra as their symbol. This is their samadhi of destroying heavy obstacles. Next, to the left of Vajrapani (the holder of the vajra) is placed Vajrashankala, translated as Vajra Lock. Its mudra holds a chain, both ends shaped like vajras. Below the lock are also two female messengers, no different from the messengers of the Vajra Needle. With this wisdom mudra, one subdues all stubborn and difficult-to-transform beings, preventing them from regressing from unsurpassed Bodhi (enlightenment), hence the name. Next, below Vajrapani is placed the wrathful Vidyadhara (knowledge holder), who subdues all great obstructors of the three realms, named Candrakrodha (wrathful moon deity), with three eyes on his face and four protruding teeth, like the color of clouds during summer rain, making a great laughing expression, with vajra jewels as ornaments.
。此是持金剛者。以無量門大勢威猛。攝護眾生三昧也。以無量眷屬而自圍繞。皆悉卑而充滿。作忿怒形。乃至一身具百千手。操持種種器械。豎立森然。若不可盡畫者。要作一二使者乃至五六。皆應住蓮花上。意明此蓮花心中。法爾成就一切勇健大精進力。不從余處來也。已建立金剛薩埵諸眷屬竟。次往西方畫如來持明使者及諸執金剛眾。有種種形色性類種種密印摽幟。皆于圖中出之。是一一尊大慧光明悉遍法界。所現身口意密亦遍法界。故云普放圓滿光。為諸眾生故也。於此下位依涅哩底方。畫不動明王。如來使者。作童子形。右持大慧刀印。左持罥索。頂有莎髻。屈發垂在左肩。細閉左目。以下齒嚙右邊上唇。其左邊下唇。稍翻外出。額有雛文。猶如水波狀。坐于石上。其身卑而充滿肥盛。作奮怒之勢極忿之形。是其密印摽幟相也。此尊于大日花臺。久已成佛。以三昧耶本誓願故。示現初發大心諸相不備之形。為如來僮僕給使執作諸務。所以持利刃以罥索者。承如來忿怒之命。盡欲殺害一切眾生也。罥索是菩提心中四攝方便。以此執系不降伏者。以利慧刃。斷其業壽無窮之命。令得大空生也。若業壽種除。則戲論語風亦皆息滅。是故緘閉其口。以一目視之意。明如來以等目所觀一切眾生無可宥者。故此尊凡有所
為事業。唯為此一事因緣也。鎮其重障盤石。使不復動。成凈菩提心妙高山王。故云安住在盤石也。複次于下方西北隅際。作降三世忿怒持明王尊。首戴寶冠持五股金剛印。瞻仰毗盧遮那。如請受教敕之狀。偈云不顧自身命者。謂應圖作至極忿怒奮不顧命之容。謂欲攝召法界眾生。皆使順從法王威命。此亦是成辦諸事真言也。為此五如來智大自在力之所滌除摧滅者。皆悉至於果地莊嚴。非唯無所障礙偏證但空而已。是故持五股印。首戴寶冠而在風輪之中。即法花經。諸有所作。皆為開佛知見。使得清凈之意也。已安立第一漫荼羅上首諸尊竟。次往第二院畫釋迦牟尼。阿阇梨言。此中第二是隱密語耳。若從中向外。當以釋迦牟尼眷屬為第三院。今則以毗盧遮那法門眷屬為第一。釋迦牟尼生身眷屬為第三。諸菩薩在悲智之間上求下化。故為第二。所以如此互文者。此是如來密藏。為防諸慢法人不從師。受者。變亂經文。故須口傳相付也。于東方初門中。先置釋迦牟尼。身真金色。並具光輝卅二相。所被袈裟作乾陀色。坐白蓮花作說法之床。謂以左手執袈裟角。如今之阿育王像。右手豎指。以空水輪相持。是其摽幟也。此白蓮花。即是中臺凈法界藏。世尊為令此教廣流佈故。以此生身摽幟而演說之。然與本法界身無二無別。
【現代漢語翻譯】 現代漢語譯本 爲了事業。僅僅是爲了這一件事的因緣啊。鎮住那些沉重的業障，如同磐石一般，使它們不再動搖。成就清凈菩提心的妙高山王。所以說安住在磐石之上啊。其次，在下方的西北角，繪製降三世忿怒持明王尊（降伏三界一切邪魔的忿怒尊），頭戴寶冠，手持五股金剛印（象徵五智的法器），瞻仰毗盧遮那佛（光明遍照一切處的佛），如同請示接受教敕的樣子。偈語說『不顧自身命者』，意思是應該畫出極其忿怒、奮不顧身的樣子，意思是想要攝召法界眾生，都使他們順從法王的威命。這也是成就一切事業的真言啊。因為這五如來智（五種智慧）的大自在力所滌除摧滅的，都完全到達果地莊嚴（證得佛果的境界），不僅僅是沒有障礙，偏執于空而已。所以手持五股印，頭戴寶冠，在風輪之中。就像《法華經》所說，一切所作所為，都是爲了開啟佛的知見，使之清凈的意思啊。已經安立了第一曼荼羅（壇城）的上首諸尊。接下來往第二院畫釋迦牟尼佛。阿阇梨（導師）說，這裡說的第二是隱秘的說法。如果從中心向外，應當以釋迦牟尼佛的眷屬作為第三院。現在以毗盧遮那佛的法門眷屬作為第一院，釋迦牟尼佛的生身眷屬作為第三院。諸菩薩在悲智之間，上求佛道，下化眾生，所以作為第二院。之所以這樣互相顛倒，是因為這是如來的秘密藏，爲了防止那些輕慢佛法的人不從師受教，隨意變亂經文，所以必須口頭相傳啊。在東方初門中，先安置釋迦牟尼佛，身是真正的金色，並且具有光輝和三十二相（佛的特徵）。所披的袈裟做成乾陀色（一種土黃色）。坐在白蓮花上，作為說法之床。意思是左手拿著袈裟的角，就像現在的阿育王像一樣。右手豎起手指，以空水輪相持，這是他的標誌啊。這白蓮花，就是中臺凈法界藏（清凈的法界）。世尊爲了讓這個教法廣泛流佈，用這個生身的標誌來演說。然而與本法界身沒有二無別。
【English Translation】 English version For the sake of the cause. Solely for this one cause and condition. To鎮 (zhèn, suppress/stabilize) the heavy obstacles like a bedrock, preventing them from moving again. To accomplish the pure Bodhi mind, the wonderful high mountain king. Therefore, it is said to abide on the bedrock. Furthermore, in the northwest corner of the lower direction, draw the Trailokyavijaya Wrathful Vidyaraja (the wrathful deity who subdues all demons in the three realms), wearing a jeweled crown and holding the five-pronged vajra mudra (a ritual hand gesture symbolizing the five wisdoms), looking up to Vairocana (the Buddha who illuminates all places with light), as if requesting and receiving instructions. The verse says, 'Those who do not care for their own lives,' meaning that one should depict an extremely wrathful and fearless appearance, intending to summon all beings in the Dharma realm, making them all obey the Dharma King's commands. This is also the mantra for accomplishing all things. Because what is cleansed and destroyed by the great, unhindered power of these Five Tathagata Wisdoms (five kinds of wisdom) all completely reaches the adornment of the Fruition Ground (the state of attaining Buddhahood), not merely being without obstacles and clinging to emptiness alone. Therefore, holding the five-pronged mudra, wearing a jeweled crown, and being in the wind-wheel. Just like what the Lotus Sutra says, all actions are for the sake of opening the Buddha's knowledge and vision, making it pure. The foremost deities of the first Mandala (sacred diagram) have already been established. Next, draw Shakyamuni Buddha in the second courtyard. The Acharya (teacher) says that this 'second' here is a hidden meaning. If going from the center outwards, the retinue of Shakyamuni Buddha should be the third courtyard. Now, the retinue of Vairocana Buddha's Dharma gate is the first courtyard, and the retinue of Shakyamuni Buddha's manifested body is the third courtyard. The Bodhisattvas, between compassion and wisdom, seek enlightenment above and transform beings below, so they are the second courtyard. The reason for this mutual inversion is that this is the Tathagata's secret treasury, to prevent those who disrespect the Dharma from not learning from a teacher and arbitrarily changing the scriptures, so it must be transmitted orally. In the eastern first gate, first place Shakyamuni Buddha, with a body of true golden color, possessing radiance and the thirty-two marks (characteristics of a Buddha). The kasaya (robe) worn is made of Gandhara color (a kind of yellowish-brown). Sitting on a white lotus flower, as a Dharma-preaching seat. Meaning that the left hand holds the corner of the kasaya, like the current image of King Ashoka. The right hand raises the fingers, holding the space and water wheels together, which is his symbol. This white lotus flower is the pure Dharma-realm treasury of the central platform (the pure realm of Dharma). The World-Honored One, in order to widely spread this teaching, uses this symbol of the manifested body to expound it. However, it is not different from the original Dharma-body.
故云住彼而說法也。次於世尊北邊。安置佛眼。亦是釋迦牟尼佛母。此方譯為能寂母也。當作世間樂見端嚴無比之身。通身皆有圓光喜悅微笑。此是如來。出生隨類生形三昧。此三昧。正以大慈普眼為體。觀察應度眾生而導利之。慈眼之光無所不遍。故云遍體圓凈光也。次於佛母之北。畫如來白豪相印。住蓮華中作商佉色。身有圓光手執蓮花。如半敷之狀。內有如意寶珠。此是如來無邊福業之所整合。如觀佛三昧等經廣說。能滿足一切眾生愿也。次於釋迦師子之南。置如來五頂。第一白傘佛頂。第二誓耶譯為勝頂。第三微誓耶。此用多聲呼也譯為最勝頂。第四諦殊羅施。譯云火聚頂。
經云。眾德者。正譯當云大分。是具大德義也。第五微吉羅拏。譯云舍除頂。是棄捨一切煩惱義。亦是摧碎義也。此是釋迦如來五智之頂。於一切功德中。猶如輪王具大勢力。其狀皆作轉輪聖王形。謂頂有肉髻形。其上覆有髮髻。即是重髻也。余相貌皆如菩薩。令極端嚴歡喜。所持密印如圖也。次於東方。最近北邊佈列五凈居眾。第一自在天子。第二普花天子。第三光鬘天子。第四意生天子。第五名稱遠聞天子。當次第列之。其印相具如圖說。阿阇梨言。此是五那含天子耳。過此已上。有菩薩受佛職位處。亦名凈居天。多是一生補
【現代漢語翻譯】 現代漢語譯本：所以說安住于彼處而說法。其次在世尊的北邊，安置佛眼（Buddha Eye），也是釋迦牟尼佛的母親。此地翻譯為能寂母。應當作世間樂見、端莊無比的身相，通身都有圓光，喜悅微笑。這是如來出生隨類生形三昧（Samadhi of manifesting forms according to the kind of beings），此三昧，正是以大慈普眼為體，觀察應度的眾生而引導利益他們。慈眼的光芒無所不遍，所以說遍體圓滿清凈光明。其次在佛母的北邊，畫如來的白毫相印（White Hair Mark Seal），安住在蓮花中，呈現商佉色（Shankha color，海螺的顏色）。身有圓光，手執蓮花，如半開之狀，內有如意寶珠。這是如來無邊福業所整合，如《觀佛三昧經》等經廣說，能滿足一切眾生的願望。其次在釋迦獅子的南邊，安置如來五頂（Five Peaks of the Tathagata）。第一是白傘佛頂（White Umbrella Buddha Peak），第二是誓耶（Shiye，pledge），翻譯為勝頂（Victorious Peak）。第三是微誓耶（Weishiye），這裡用多聲呼喚，翻譯為最勝頂（Most Victorious Peak）。第四是諦殊羅施（Dishulashi），翻譯為火聚頂（Fire Mass Peak）。 經中說，眾德者，正確的翻譯應當是大分，是具有大德的含義。第五是微吉羅拏（Weijiluona），翻譯為舍除頂（Abandoning Peak），是棄捨一切煩惱的含義，也是摧碎的含義。這是釋迦如來的五智之頂，在一切功德中，猶如輪王具有大勢力。其形狀都作成轉輪聖王（Chakravarti）的形狀，即頂上有肉髻形，其上又有髮髻，就是重髻。其餘相貌都如菩薩，令人極端莊嚴歡喜，所持的密印如圖所示。其次在東方，最近北邊佈列五凈居眾（Five Pure Abodes），第一是自在天子（Free Heavenly Son），第二是普花天子（Universal Flower Heavenly Son），第三是光鬘天子（Garland of Light Heavenly Son），第四是意生天子（Mind-born Heavenly Son），第五是名稱遠聞天子（Far-renowned Heavenly Son）。應當依次排列他們，其印相都如圖所示。阿阇梨（Acharya，導師）說，這是五那含天子（Five Anagamin Heavenly Sons）啊。過了這些以上，有菩薩接受佛職位的地方，也叫凈居天，多是一生補處（Ekajatipratibaddha）。
【English Translation】 English version: Hence it is said that one dwells there and preaches the Dharma. Next, to the north of the World-Honored One, the Buddha Eye (Sh. Buddha Eye, representing the all-seeing wisdom of the Buddha) is placed, which is also the mother of Shakyamuni Buddha. Here, it is translated as 'Capable of Quelling Mother'. It should be depicted as a form that the world delights to see, incomparably dignified, with a halo around the entire body, joyful and smiling. This is the Tathagata's manifestation from the Samadhi of manifesting forms according to the kind of beings. This Samadhi is based on great compassion and the universal eye, observing sentient beings to be delivered and guiding them to benefit. The light of the compassionate eye pervades everywhere, hence it is said that the entire body is filled with pure light. Next, to the north of the Buddha Mother, the White Hair Mark Seal (Sh. Urna Seal) of the Tathagata is painted, residing in a lotus flower, appearing in the color of a conch shell (Sh. Shankha). The body has a halo, and the hand holds a lotus flower, as if half-bloomed, with a wish-fulfilling jewel (Sh. Cintamani) inside. This is the accumulation of the Tathagata's boundless meritorious deeds, as extensively described in scriptures such as the Sutra of Visualization of Buddha Samadhi, capable of fulfilling the wishes of all sentient beings. Next, to the south of Shakyamuni Lion, the Five Peaks of the Tathagata are placed. The first is the White Umbrella Buddha Peak (Sh. White Umbrella Buddha Peak), the second is Shiye (Sh. Shiye, pledge), translated as the Victorious Peak (Sh. Victorious Peak). The third is Weishiye (Sh. Weishiye), which is called with multiple sounds, translated as the Most Victorious Peak (Sh. Most Victorious Peak). The fourth is Dishulashi (Sh. Dishulashi), translated as the Fire Mass Peak (Sh. Fire Mass Peak). The sutra says, 'Those with many virtues', the correct translation should be 'Great Division', meaning possessing great virtue. The fifth is Weijiluona (Sh. Weijiluona), translated as the Abandoning Peak (Sh. Abandoning Peak), meaning abandoning all afflictions, and also meaning crushing. These are the Five Wisdom Peaks of Shakyamuni Tathagata, which, among all merits, are like a Wheel-Turning King (Sh. Chakravarti) possessing great power. Their forms are all made in the shape of a Wheel-Turning King, that is, the top has a fleshy protuberance (Sh. Ushnisha), and above that there is a hair knot, which is a double knot. The remaining appearances are all like Bodhisattvas, making people extremely dignified and joyful, and the secret mudras held are as shown in the figure. Next, in the east, closest to the north, the Five Pure Abodes (Sh. Five Pure Abodes) are arranged. The first is the Free Heavenly Son (Sh. Free Heavenly Son), the second is the Universal Flower Heavenly Son (Sh. Universal Flower Heavenly Son), the third is the Garland of Light Heavenly Son (Sh. Garland of Light Heavenly Son), the fourth is the Mind-born Heavenly Son (Sh. Mind-born Heavenly Son), and the fifth is the Far-renowned Heavenly Son (Sh. Far-renowned Heavenly Son). They should be arranged in order, and their mudras are as shown in the figure. The Acharya (Sh. Acharya, teacher) says, 'These are the Five Anagamin Heavenly Sons (Sh. Five Anagamin Heavenly Sons)'. Beyond these, there is a place where Bodhisattvas receive the position of Buddha, also called the Pure Abode Heaven, mostly Ekajatipratibaddha (Sh. Ekajatipratibaddha, those who will be reborn only once more).
處菩薩。是第二院所攝。非此中所明也。此天次南豪相之右。復畫三佛頂。第一名廣大佛頂。第二名極廣大佛頂。第三名無邊音聲佛頂。其形相皆同五頂。是如來三部眾德之頂也。其五種如來頂。有五種色。所謂真金色。鬱金色。淺黃色。極白色。淺白色。是中真金鬱金二色相似。然真金光凈。郁凈色稍重也。三佛頂則有三色。謂白色黃色赤色。此是兼具寂災增益降伏色。此八佛頂皆週身有光。光極廣厚。以諸瓔珞嚴身。由如來本誓願力故。悉能滿足一切愿也。東南隅右列諸火天眾。住火焰中。額及兩臂各有三灰畫。即婆羅門用三指取灰。自涂身象也。一切深赤色。當心有三角印。在焰火圓中。左手持數珠右手持澡瓶。此是普門之一身。為引攝火祠韋陀梵志。方便開示佛圍陀法。故示此大慧火壇。凈修梵行之摽幟也。次於右方直大日之南。作焰摩法王。手執檀拏印。印相。猶如棒形上有人首。作極忿怒之狀。以水牛為座。身作黑玄色。阿阇梨言。少時當因重病困絕神識。往詣冥司睹此法王。與后同共語言。貌甚慈忍。然此檀拏印。以忿怒形撿效生來所犯。口出大光至為嚴切。及驗出家以後功業。便爾寂然不復有言。焰摩王及后。尋即降階善言稱歎。慇勤致敬求受歸戒。因放卻還。比至蘇后。其兩臂繩所繫持處猶有瘡痕
【現代漢語翻譯】 現代漢語譯本： 此處的菩薩，是屬於第二院所攝持的，不是這裡所要說明的內容。此天位於南豪相的右側，又畫有三佛頂。第一位名叫廣大佛頂（Vast Buddha Crown），第二位名叫極廣大佛頂（Extremely Vast Buddha Crown），第三位名叫無邊音聲佛頂（Boundless Sound Buddha Crown）。他們的形相都與五頂相同，是如來三部眾德的頂相。這五種如來頂，有五種顏色，分別是真金色、鬱金色、淺黃色、極白色、淺白色。其中真金色和鬱金色兩種顏色相似，但真金色的光芒清凈，鬱金色的顏色稍重。三佛頂則有三種顏色，分別是白色、黃色、赤色。這兼具了息災、增益、降伏的顏色。這八佛頂都週身有光，光芒極其廣大深厚，以各種瓔珞莊嚴自身，由於如來本誓願力的緣故，都能夠滿足一切願望。東南角右側排列著諸火天眾（Agni Deva），住在火焰之中，額頭和兩臂各有三道灰畫，這是婆羅門用三指取灰，塗抹身體的象徵。一切都是深紅色，當心有三角形的印記，在火焰圓圈中，左手拿著數珠，右手拿著澡瓶。這是普門（Samantamukha）的化身之一，爲了引導火祠韋陀梵志（Vedic Brahmins），方便開示佛陀的圍陀法（Veda Dharma），所以示現這大慧火壇，作為清凈修行梵行的標誌。其次在右方，正對著大日如來（Mahavairocana）的南方，畫著焰摩法王（Yama），手執檀拏印（Danda Mudra）。印相猶如棒形，上面有人頭，作出極其忿怒的樣子，以水牛為座，身體是黑玄色。阿阇梨（Acharya）說，（人）有時會因為重病困頓，神識恍惚，前往冥司見到這位法王，與後來的（亡者）共同交談，（法王）面貌非常慈祥忍耐。然而這檀拏印，以忿怒的形象檢查（亡者）生前所犯的罪過，口中發出巨大的光芒，非常嚴厲，以及驗證出家以後的功業，便會寂然無聲不再說話。焰摩王和後來的（亡者），隨即走下臺階，善言稱讚，慇勤致敬，請求受歸戒，因此被放回。等到甦醒之後，兩臂被繩索繫住的地方，仍然有瘡痕。
【English Translation】 English version: These Bodhisattvas belong to the second court and are not discussed here. This Deva is located to the right of the Southern Auspicious Image, and further depicts three Buddha Crowns. The first is named Vast Buddha Crown (Vishala Buddha Ushnisha), the second is named Extremely Vast Buddha Crown (Ativishala Buddha Ushnisha), and the third is named Boundless Sound Buddha Crown (Anantaghosha Buddha Ushnisha). Their forms are all the same as the Five Crowns, and they are the crowns of the virtues of the Three Families of the Tathagata. These five kinds of Tathagata Crowns have five colors, namely true gold color, utpala gold color, light yellow, extremely white, and light white. Among them, the true gold color and the utpala gold color are similar, but the light of true gold is pure, and the color of utpala gold is slightly heavier. The Three Buddha Crowns have three colors, namely white, yellow, and red. These combine the colors of pacifying disasters, increasing benefits, and subduing. All eight Buddha Crowns have light around their bodies, and the light is extremely vast and deep. They adorn themselves with various necklaces, and due to the power of the original vows of the Tathagata, they are all able to fulfill all wishes. In the southeast corner, to the right, are arranged the various Fire Devas (Agni Devas), dwelling in flames. On their foreheads and both arms are three ash markings each, which is a symbol of Brahmins taking ash with three fingers and smearing it on their bodies. Everything is deep red, and there is a triangular mark in the center of the chest, within a circle of flames. The left hand holds a rosary, and the right hand holds a water bottle. This is one of the manifestations of Samantamukha, in order to guide the Vedic Brahmins who perform fire sacrifices, and to conveniently reveal the Buddha's Vedic Dharma, so this Great Wisdom Fire Altar is shown as a symbol of pure practice of Brahman conduct. Next, to the right, directly south of Mahavairocana, is depicted Yama, the King of Dharma, holding the Danda Mudra. The mudra is like a stick with a human head on top, making an extremely wrathful appearance, seated on a water buffalo, with a black-dark body. The Acharya said that sometimes, due to severe illness and confusion, one's consciousness goes to the underworld and sees this King of Dharma, and talks with the later (deceased), whose appearance is very kind and patient. However, this Danda Mudra, in a wrathful form, examines the sins committed by the (deceased) during their lifetime, and emits a great light from its mouth, which is very stern, and verifies the merits and deeds after leaving home, then it becomes silent and no longer speaks. Yama and the later (deceased) then descend the steps, praising with kind words, respectfully paying homage, and requesting to receive the refuge vows, and are therefore released and returned. After awakening, the places on both arms where the ropes were tied still have sores.
。旬月方愈也。閻摩之西作閻摩后及死後。亦是閻摩后也。東邊作黑夜神及七摩怛里。譯云七母皆女鬼也。其形悉皆黑色。次於西南隅。畫涅哩底鬼王。執刀作可怖畏形。是護方羅剎王。嚩嚕拏是西方護方龍王。持罥索為印也。于東方五頂之南。當畫因陀羅釋天之主。坐須彌山天眾圍繞。首戴寶冠。身被種種瓔珞持伐折羅。及余諸眷屬。謂舍脂夫人。及六慾天等。具如圖中所示也。釋天眷屬之南。置日天眾。在八馬車輅中。並二妃在其左右。所謂誓耶微。誓耶。譯云勝無勝也。日天眷屬布諸執曜。盎伽在西。輸伽在東。勃陀在南。勿落薩缽底在北。沒你沒遮在東南。羅睺在西南。劍婆在西北。計都在東北。又于南緯之南置涅伽多。謂天狗也。北緯之北置嗢迦跛多。謂流火也。釋天眷屬之北近凈居天。置大梵王。戴髮髻冠。坐七鵝車中。四面四手。一手持蓮花。一手持數珠。已上是右手。一手執軍持。一手作唵字印。此上是左手也。印當稍屈頭指。直申余指。側手案之而作語狀。是名凈行者吉祥印。所餘四禪諸天皆列其左。無熱等五凈居天列在其右。毗尼所謂觀凈居天被服儀式。制齊整著三衣內衣戒是也。西方近門置地神眾。次北置薩啰薩伐底。譯云妙音樂天。或曰辨才天次。北並置其妃。又次置微瑟紐。舊譯謂之毗紐
【現代漢語翻譯】 現代漢語譯本：十天左右才能痊癒。閻摩（Yama，掌管死亡的神）的西邊畫閻摩后（Yami，閻摩的妹妹或配偶）以及死後的景象，這也是閻摩后的景象。東邊畫黑夜神（Ratri，黑夜女神）和七摩怛里（Saptamatrika，七母神），翻譯為七母，都是女鬼。她們的形狀都是黑色的。然後在西南角，畫涅哩底鬼王（Nirriti，司掌災禍的鬼王），手持刀，作出可怕的樣子，他是守護方位的羅剎王。嚩嚕拏（Varuna，水神）是西方守護方位的龍王，持罥索作為他的標誌。在東方五頂山的南面，應當畫因陀羅釋天之主（Indra，眾神之王），坐在須彌山（Sumeru，宇宙中心的神山）上，天眾圍繞著他，頭戴寶冠，身披各種瓔珞，手持伐折羅（Vajra，金剛杵），以及其他的眷屬，包括舍脂夫人（Shachi，因陀羅的妻子）和六慾天等，都按照圖中的樣子畫出來。釋天眷屬的南面，放置日天眾（Surya，太陽神），在八馬的車中，還有兩位妃子在他左右，分別是誓耶微（Syama）和誓耶（Chhaya），翻譯為勝和無勝。日天眷屬分佈著各個執曜（Graha，星曜），盎伽（Angaraka，火星）在西，輸伽（Shukra，金星）在東，勃陀（Budha，水星）在南，勿落薩缽底（Brihaspati，木星）在北，沒你沒遮（Mangala，火星的別名）在東南，羅睺（Rahu，計都的相對點）在西南，劍婆（Ketu，羅睺的相對點）在西北，計都（Ketu，羅睺的相對點）在東北。又在南緯的南面放置涅伽多（Nirghata），指天狗。北緯的北面放置嗢迦跛多（Ulkapata），指流火。釋天眷屬的北面靠近凈居天（Shuddhavasa，色界天），放置大梵王（Mahabrahma，色界初禪天之主），戴髮髻冠，坐在七鵝車中，四面四手，一手持蓮花，一手持數珠，以上是右手；一手執軍持（kundika，水瓶），一手作唵字印，這是左手。印要稍微彎曲頭指，伸直其餘手指，側手按著，作出說話的樣子，這叫做凈行者吉祥印。其餘四禪諸天都排列在他的左邊，無熱等五凈居天排列在他的右邊。毗尼（Vinaya，戒律）中說，觀察凈居天的被服儀式，要穿戴整齊，穿著三衣（tricivara，僧侶的三件袈裟），內衣（antarvasaka，貼身穿著的僧衣）是戒律要求的。西方靠近門的地方放置地神眾（Prithvi，地神），其次在北面放置薩啰薩伐底（Sarasvati，辯才天女），翻譯為妙音樂天，或者說是辨才天，其次在北面並排放置她的妃子。又其次放置微瑟紐（Vishnu，保護神），舊譯叫做毗紐。
【English Translation】 English version: It takes about ten days to recover. To the west of Yama (the lord of death) draw Yami (Yama's sister or consort) and the scene after death, which is also the scene of Yami. To the east, draw Ratri (the goddess of night) and the Saptamatrika (seven mother goddesses), translated as the seven mothers, all of whom are female ghosts. Their forms are all black. Then, in the southwest corner, draw Nirriti (the king of demons who presides over misfortune), holding a knife and making a terrifying appearance. He is the Rakshasa king who protects the direction. Varuna (the god of water) is the dragon king who protects the western direction, holding a noose as his symbol. To the south of the five peaks in the east, Indra (the lord of gods) should be drawn, sitting on Mount Sumeru (the divine mountain at the center of the universe), surrounded by celestial beings, wearing a jeweled crown, adorned with various necklaces, holding a Vajra (thunderbolt), and other attendants, including Shachi (Indra's wife) and the six desire heavens, all as shown in the picture. To the south of Indra's attendants, place Surya (the sun god), in a chariot with eight horses, with two consorts on his left and right, namely Syama and Chhaya, translated as Victory and Non-Victory. The attendants of Surya are distributed among the Graha (planets), Angaraka (Mars) in the west, Shukra (Venus) in the east, Budha (Mercury) in the south, Brihaspati (Jupiter) in the north, Mangala (another name for Mars) in the southeast, Rahu (the ascending node of the moon) in the southwest, Ketu (the descending node of the moon) in the northwest, and Ketu (the descending node of the moon) in the northeast. Also, to the south of the southern latitude, place Nirghata, referring to a celestial dog. To the north of the northern latitude, place Ulkapata, referring to a meteor. To the north of Indra's attendants, near the Shuddhavasa heavens (pure abodes), place Mahabrahma (the lord of the first dhyana heaven in the form realm), wearing a hair-knot crown, sitting in a chariot with seven geese, with four faces and four hands, one hand holding a lotus flower, one hand holding a rosary, these are the right hands; one hand holding a kundika (water bottle), one hand making the 'Om' mudra, this is the left hand. The mudra should slightly bend the index finger, straighten the remaining fingers, press the hand sideways, and make a speaking gesture, this is called the auspicious mudra of the pure practitioner. The remaining four dhyana heavens are arranged on his left, and the five Shuddhavasa heavens, such as Anavatapta, are arranged on his right. The Vinaya (discipline) says that observing the attire of the Shuddhavasa heavens requires neat attire, wearing the tricivara (three robes of a monk), and the antarvasaka (inner garment) is required by the precepts. To the west, near the door, place the Prithvi (earth goddess), next to the north, place Sarasvati (goddess of music and learning), translated as the wonderful music heaven, or the goddess of wisdom, next to the north, place her consort side by side. Next, place Vishnu (the preserver god), formerly translated as Vishnu.
。此是那羅延天也。並置商羯羅天。此是摩醯首羅。於一世界中有大勢力。非三千世界主也。經中下文更有嚕捺羅。即是商羯羅忿怒身。從事立名。又置塞健那天。即是童子天也。皆于其側置妃。阿阇梨言。此是天眾。當於釋梵王左右序列之耳。最西北隅。置護方風天眷屬。西門之南。與日天相對應置月天。乘白鵝車。于其左右置廿七宿十二宮神等。以為眷屬。次於北門。當置毗沙門天王。于其左右置夜叉八大將。一名摩尼跋陀羅譯曰寶賢。二名布嚕那跋陀羅譯曰滿賢。三名半隻迦舊曰散支。四名娑多祁哩。五名醯么嚩多即是住雪山者。六名毗灑迦。七名阿吒嚩迦。八名半遮羅。及訶栗底母功德天女。經文𨷂之。阿阇梨言。功德天隨毗沙門合在北方。若本位亦可置在西方也。凡此等諸大天神。皆是眾所知識。世間眾生各各隨性慾因緣。宗奉供養。毗盧遮那為欲普門攝眾生故。遍一切處示同彼身。即以世間共識之摽幟。為出世間秘密之摽幟。猶如帝釋之像安住妙高山王。如來因陀羅三昧。亦復不移此處。開出凈菩提心妙高山王。自余法門例皆如是。不可詳說。但行者隨彼一一乘中。功行成就自當開解耳。又釋迦牟尼座下。應作忿怒持明。右邊號無能勝。左邊號無能勝明妃。並白色持刀印。觀佛而坐其間。所云地神者。即
前所說西門中地神。當捧持寶瓶虔恭長跪。其瓶中置種種水陸諸花。余如圖說。並於通門。第二重廂曲之中置二龍王。右曰難陀。左曰跋難陀。首上皆有七龍頭。右手持刀。左手持罥索。乘雲而住。此皆漫荼羅中所要。故云真言行者。當以不迷惑心。依次作之也。
經云。所餘釋種尊。真言與印檀。所說一切法。師應具開示者。如釋迦部中佛缽錫杖印等。其類甚多。經不具出。但隨此方空缺處。採擇余經所說。逐便安置之。設令缺之亦無過咎。但經中所出上首諸尊等。必應一一如法畫之。不得遺謬。其蓮花部金剛部等諸方。亦例此可知也。經中。次說第三院菩薩眷屬。當釋迦之內正東門中。畫文殊師利。身鬱金色。頂有五髻作童子形。左持泥盧缽羅。是細葉青蓮花。花上有金剛印。極熙怡微笑坐白蓮花臺。此其秘密摽幟也。阿阇梨言。鬱金即是閻浮金色。用表金剛深慧。首有五髻者。為表如來五智久已成就。以本願因緣故。示作童真法王子形。青蓮是不染著諸法三昧。以心無所住故即見實相。金剛智印。能以常寂之光遍照法界。所以坐白蓮者。意明不異中胎藏也。文殊北邊當畫光網童子菩薩。身真金色。執持寶網。以種種瓔珞莊嚴。坐寶蓮花中。文殊持無相之妙慧。而光網持萬德莊嚴。如智度所說。以鹽調和諸
【現代漢語翻譯】 現代漢語譯本：前面所說的西門中的地神（Bhūmi，土地神），應當捧持寶瓶，虔誠恭敬地長跪。寶瓶中放置各種水生和陸生花卉，其餘的形象如圖所示。並且在通往大門的第二重廂房彎曲之處，設定二龍王，右邊名為難陀（Nanda，歡喜龍王），左邊名為跋難陀（Upananda， उपनन्द，近喜龍王）。它們的頭部都有七個龍頭，右手持刀，左手持罥索（pāśa，一種繩索），乘雲而住。這些都是漫荼羅（Maṇḍala，壇城）中所需要的，所以說真言行者，應當以不迷惑的心，依次製作它們。
經中說：『其餘釋迦（Śākya）部的諸位尊者，真言和手印，以及所說的一切法，阿阇梨（Ācārya，導師）應當全部開示。』例如釋迦部中的佛缽、錫杖印等等，種類很多，經典沒有全部列出。但是可以根據此地空缺的情況，採擇其他經典中所說的，酌情安置。即使缺少了，也沒有過錯。但是經典中所列出的上首諸尊等等，必須應當一一如法地描繪，不得遺漏錯誤。蓮花部、金剛部等等其他方位，也可以依此類推。經中，接著說第三院的菩薩眷屬，在釋迦之內正東門中，繪製文殊師利（Mañjuśrī），身體是鬱金色，頭頂有五個髮髻，作成童子形象，左手持泥盧缽羅（Nīlotpala），是細葉青蓮花，花上有金剛印，極其喜悅微笑地坐在白蓮花臺上。這是他的秘密標誌。阿阇梨說：『鬱金就是閻浮金色，用來表示金剛的深邃智慧。頭有五個髮髻，是爲了表示如來的五智已經成就很久了，因為本願的因緣，示現為童真法王子的形象。青蓮是不染著諸法的三昧（Samādhi，禪定），因為心無所住，所以能見到實相。金剛智印，能夠以常寂的光芒遍照法界。所以坐在白蓮花上，意思是表明不異於中胎藏界。』文殊的北邊應當繪製光網童子菩薩，身體是真金色，執持寶網，用各種瓔珞莊嚴，坐在寶蓮花中。文殊持無相的妙慧，而光網持萬德莊嚴，如智度論所說，用鹽調和各種。
【English Translation】 English version: The Bhūmi (earth deity) in the western gate mentioned earlier should hold a jeweled vase, kneeling reverently and respectfully. The vase should contain various aquatic and terrestrial flowers, with the rest of the image as depicted in the illustration. Additionally, at the curved area of the second enclosure leading to the gate, two Dragon Kings should be placed: Nanda (the joyful Dragon King) on the right and Upananda (the near-joyful Dragon King) on the left. Each should have seven dragon heads, holding a sword in their right hand and a pāśa (noose) in their left, residing on clouds. These are all essential for the Maṇḍala (sacred circle), hence it is said that the mantra practitioner should create them in order with an unwavering mind.
The scripture states: 'The remaining venerable ones of the Śākya lineage, the mantras and mudrās (hand gestures), and all the teachings expounded, the Ācārya (teacher) should fully reveal.' For example, the Buddha's bowl, the staff mudrā, and so on, within the Śākya lineage are numerous, and the scriptures do not list them all. However, one may select and arrange them according to the vacancies in this place, choosing from what is described in other scriptures. Even if some are missing, there is no fault. However, the chief venerable ones and others listed in the scriptures must be depicted one by one according to the proper method, without omission or error. The Lotus lineage, Vajra lineage, and other directions can be understood in the same way. The scripture then speaks of the bodhisattva retinue in the third court. Within the Śākya enclosure, in the eastern gate, Mañjuśrī should be depicted with a body of turmeric-gold color, with five tufts of hair on his head, appearing as a child. In his left hand, he holds a Nīlotpala (blue lotus), a fine-leaved blue lotus with a vajra seal on the flower, sitting on a white lotus pedestal with an extremely joyful smile. This is his secret emblem. The Ācārya says: 'Turmeric-gold is the Jambudvipa-gold color, used to represent the profound wisdom of the vajra. The five tufts of hair on the head represent that the five wisdoms of the Tathāgata have long been accomplished, and due to the causes of his original vows, he manifests as a youthful Dharma prince. The blue lotus is the samādhi (meditative absorption) of non-attachment to all dharmas (phenomena), because the mind dwells nowhere, thus one sees reality. The vajra wisdom seal can illuminate the entire Dharma realm with the light of constant stillness. Therefore, sitting on a white lotus means that it is not different from the central Garbhakośa (womb-treasury world).' To the north of Mañjuśrī, the Light-Net Child Bodhisattva should be depicted with a body of true gold color, holding a jeweled net, adorned with various ornaments, sitting in a jeweled lotus. Mañjuśrī holds the wonderful wisdom of non-form, while the Light-Net holds the adornment of myriad virtues, as described in the Prajñāpāramitā (perfection of wisdom), mixing various things with salt.
食。倍增其味而不可空啖。故行人失般若方便。單修空慧則墮斷滅中。純修福德則墮有所得中。所以觀佛長子者。意在此也。次作文殊五使者。一名髻設尼。二名優波髻設尼。三名質多羅。四名地慧。五名請召。于妙吉祥左右次第列之。蓋各持文殊一智也。髻設尼是發端嚴義。鄔波是其亞者。文殊以五髻徴表五智。故此使者。亦以美髮為名。質多羅是雜色義。其五使者下。各作一奉教者。皆跪向使者。如承受音告之形。悉是文殊三昧。故經云。侍衛無勝智也。次於第二重。大日如來左方畫除蓋障菩薩。西方俗法。東向而治故。以東為初方。南為右方。西為後方。北為勝方。今此漫荼羅壇。門向西故當大日左方也。圖中除蓋障菩薩。左手持蓮華。華上置摩尼寶珠。右作施無畏手。此菩薩及諸眷屬。皆是大慈悲拔苦除障門。正以此菩提心中如意寶珠。施一切眾生無畏。滿其所愿也。經云。舍於二分位當畫八菩薩者。謂除蓋障之側。當作二使者。然後如其次第置八菩薩。凡列諸眷屬。皆令最初者在右。第二者在左。第三複在右。第四覆在左。如是一左一右。次第置之。今於此八菩薩中。先以除疑怪在除蓋障之右。施一切無畏在左。次復以除一切惡趣在除疑怪之右。以救意慧在施無畏之左。次復以悲念菩薩在除惡趣之右。以慈
【現代漢語翻譯】 現代漢語譯本：食物，增加它的味道，但不能空口吃。所以修行人如果失去了般若（prajna，智慧）方便，單獨修習空性的智慧，就會墮入斷滅之中；如果純粹修習福德，就會墮入有所得的執著中。所以觀想佛的長子，意義就在於此。接下來畫文殊（Manjusri，智慧的化身）的五使者，一名髻設尼（Kesini，頭髮端莊之義），二名優波髻設尼（Upakesini，亞於髻設尼者），三名質多羅（Citra，雜色之義），四名地慧（Bhumati，土地的智慧），五名請召（Akarshani，召喚）。在妙吉祥（文殊菩薩的別名）左右依次排列他們，大概是各自持有文殊菩薩的一種智慧。髻設尼是頭髮端莊的意思，優波是次於她的意思。文殊菩薩以五髻象徵五智，所以這些使者也以美髮為名。質多羅是雜色的意思。在五使者的下方，各自畫一個奉教者，都跪向使者，如同承受音訊的樣子，全部都是文殊菩薩的三昧（samadhi，禪定）。所以經中說，侍衛著無上的智慧。接下來在第二重，大日如來（Mahavairocana，宇宙的根本佛）的左方畫除蓋障菩薩（Sarvanivaranaviskambhin，消除一切障礙的菩薩）。西方是世俗的法則，面向東方來治理，所以以東為起始方位，南為右方，西為後方，北為勝方。現在這個曼荼羅壇（mandala，壇城）的門朝向西方，所以應當在大日如來的左方。圖中除蓋障菩薩，左手持蓮花，花上放置摩尼寶珠（mani，如意寶珠），右手作施無畏手印。這位菩薩以及他的眷屬，都是以大慈悲來拔除痛苦和消除障礙的法門，正是用這菩提心中的如意寶珠，施予一切眾生無畏，滿足他們的願望。經中說，捨棄二分位，應當畫八菩薩，指的是在除蓋障菩薩的旁邊，應當畫二使者，然後按照次序排列八菩薩。凡是排列各種眷屬，都讓最初者在右邊，第二者在左邊，第三個又在右邊，第四個又在左邊，像這樣一左一右，依次排列。現在在這八菩薩中，先將除疑怪菩薩（doubt-removing bodhisattva）放在除蓋障菩薩的右邊，施一切無畏菩薩（fear-giving bodhisattva）放在左邊。然後又將除一切惡趣菩薩（evil-destiny-removing bodhisattva）放在除疑怪菩薩的右邊，將救意慧菩薩（mind-saving bodhisattva）放在施一切無畏菩薩的左邊。然後又將悲念菩薩（compassionate-thought bodhisattva）放在除一切惡趣菩薩的右邊，將慈
【English Translation】 English version: Food, its flavor is enhanced, but it cannot be eaten plain. Therefore, practitioners who lose the skillful means of prajna (wisdom) will fall into annihilation if they cultivate emptiness-wisdom alone; if they cultivate only merit, they will fall into attachment to gain. Therefore, contemplating the eldest son of the Buddha is intended for this reason. Next, draw the five messengers of Manjusri (the embodiment of wisdom), named Kesini (meaning adorned with hair), Upakesini (the one inferior to Kesini), Citra (meaning variegated), Bhumati (earth wisdom), and Akarshani (summoning). Arrange them in order on the left and right of Wonderful Auspiciousness (another name for Manjusri Bodhisattva), each holding one wisdom of Manjusri. Kesini means adorned hair, and Upa means the one inferior to her. Manjusri uses five knots of hair to symbolize the five wisdoms, so these messengers are also named after beautiful hair. Citra means variegated. Below the five messengers, draw one follower for each, all kneeling towards the messengers, as if receiving their instructions. All of this is the samadhi (meditative absorption) of Manjusri. Therefore, the sutra says, 'Guarding the unsurpassed wisdom.' Next, in the second layer, draw Sarvanivaranaviskambhin Bodhisattva (the remover of all obstacles) to the left of Mahavairocana Tathagata (the fundamental Buddha of the universe). The West is the secular law, governing facing East, so East is the starting direction, South is the right direction, West is the rear direction, and North is the superior direction. Now, the gate of this mandala (sacred diagram) faces West, so it should be on the left side of Mahavairocana. In the drawing, Sarvanivaranaviskambhin Bodhisattva holds a lotus flower in his left hand, with a mani jewel (wish-fulfilling jewel) placed on the flower, and his right hand makes the gesture of fearlessness. This Bodhisattva and his retinue are all the Dharma gate of great compassion, removing suffering and eliminating obstacles, precisely using this wish-fulfilling jewel in the Bodhi mind to bestow fearlessness upon all beings and fulfill their wishes. The sutra says, 'Abandoning the two divisions, one should draw eight Bodhisattvas,' referring to drawing two messengers next to Sarvanivaranaviskambhin Bodhisattva, and then arranging the eight Bodhisattvas in order. Whenever arranging various retinues, always place the first one on the right, the second one on the left, the third one again on the right, and the fourth one again on the left, arranging them alternately in this way. Now, among these eight Bodhisattvas, first place Doubt-Removing Bodhisattva on the right of Sarvanivaranaviskambhin Bodhisattva, and Fear-Giving Bodhisattva on the left. Then place Evil-Destiny-Removing Bodhisattva on the right of Doubt-Removing Bodhisattva, and Mind-Saving Bodhisattva on the left of Fear-Giving Bodhisattva. Then place Compassionate-Thought Bodhisattva on the right of Evil-Destiny-Removing Bodhisattva, and Benevolence
起菩薩在救意慧之左。次復以除一切熱惱在悲念之右。不可思議慧在慈起之左。諸餘位布例。皆放此也。次於北方畫地藏菩薩。于種種間飾雜寶莊嚴地上以金銀頗胝水精四寶為蓮花座。亦令窮極巧麗。其菩薩在花座上。光焰周遍其身。如在胎藏。故云處於焰胎也。此聖者。主持寶王心地中性起功德無邊寶藏。故其摽幟。以一切珍奇雜寶綺錯莊嚴也。其餘眷屬菩薩。義亦同之。當於地藏之右置寶處菩薩。地藏之左置寶掌菩薩。次於寶處之右置持地菩薩。寶掌之左置寶印手菩薩。持地之右又置堅固意菩薩。如是上首諸尊。又各各于其左右。畫諸眷屬以自圍繞也。次於西方畫虛空藏菩薩。被鮮白衣左手持蓮花。花上有大刀印。刀印上遍生焰光。及諸眷屬皆坐正蓮花上。此菩薩持如來等虛空慧。所以持大刀者。利慧之摽幟也。被服白衣明白凈無垢。是其教門外飾也。譬如虛空。無所分別亦無積集。而世間萬像依之以生今。此法門亦爾。於畢竟空中。出生不思議自在之用。無有窮盡。如大集虛空藏經中廣明。故名虛空藏也。此中法門眷屬。所謂虛空無垢菩薩。虛空慧菩薩。清凈慧菩薩。行慧菩薩。安慧菩薩。亦如前次第左右列之。所以皆云等者。明此上首諸尊復各有無邊眷屬也。其形相皆如圖說。此偈末云。略說大悲藏。漫荼羅
【現代漢語翻譯】 現代漢語譯本： 起菩薩（菩薩名）位於救意慧（菩薩名）的左側。接下來，除一切熱惱（菩薩名）位於悲念（菩薩名）的右側。不可思議慧（菩薩名）位於慈起（菩薩名）的左側。其他位置的安排也依此類推。接下來在北方繪製地藏菩薩（菩薩名）。在以各種裝飾品和雜寶莊嚴的地面上，用金、銀、頗胝迦（一種寶石）、水精（水晶）四寶製成蓮花座。也要極盡精巧華麗。地藏菩薩位於蓮花座上，光焰遍佈全身，如同在胎藏中一樣，所以說處於焰胎之中。這位聖者，主持寶王心地中性起功德無邊的寶藏，所以他的標誌，是以一切珍奇雜寶綺錯莊嚴。其餘眷屬菩薩，意義也相同。應當在地藏菩薩的右側安置寶處菩薩（菩薩名），地藏菩薩的左側安置寶掌菩薩（菩薩名）。接下來在寶處菩薩的右側安置持地菩薩（菩薩名），寶掌菩薩的左側安置寶印手菩薩（菩薩名）。持地菩薩的右側又安置堅固意菩薩（菩薩名）。像這樣，以上首的諸位尊者，又各自在其左右，繪製諸位眷屬來圍繞自己。 接下來在西方繪製虛空藏菩薩（菩薩名）。身穿鮮白色的衣服，左手持蓮花，蓮花上有大刀印，刀印上遍生焰光。以及諸位眷屬都坐在正蓮花上。這位菩薩持有如來等同虛空的智慧，所以持大刀，是銳利智慧的標誌。身穿白色衣服，明白清凈無垢，是其教門外在的裝飾。譬如虛空，沒有分別也沒有積聚，而世間萬象依靠它而生。現在這個法門也是這樣，於畢竟空中，出生不可思議自在的作用，沒有窮盡，如《大集虛空藏經》中詳細說明，所以名為虛空藏。此法門中的眷屬，所謂虛空無垢菩薩（菩薩名）、虛空慧菩薩（菩薩名）、清凈慧菩薩（菩薩名）、行慧菩薩（菩薩名）、安慧菩薩（菩薩名），也如前面一樣依次左右排列。所以都說『等』，表明這些上首的諸位尊者又各自有無邊的眷屬。他們的形象都如圖中所說。這首偈的末尾說：『簡略地說就是大悲藏曼荼羅』。
【English Translation】 English version: 'Qi' Bodhisattva (name of a Bodhisattva) is positioned to the left of 'Jiu Yi Hui' (name of a Bodhisattva). Next, 'Chu Yi Qie Re Nao' (name of a Bodhisattva) is to the right of 'Bei Nian' (name of a Bodhisattva). 'Bu Ke Si Yi Hui' (name of a Bodhisattva) is to the left of 'Ci Qi' (name of a Bodhisattva). The arrangement of other positions follows this pattern. Next, in the north, draw 'Di Zang' Bodhisattva (Ksitigarbha Bodhisattva). On the ground adorned with various decorations and miscellaneous treasures, use gold, silver, sphatika (a type of gem), and crystal, the four treasures, to create a lotus seat. It should also be extremely exquisite and gorgeous. The Bodhisattva is on the lotus seat, with flames covering his body, as if in a womb treasury, hence the saying 'being in the flame womb'. This holy one presides over the boundless treasure of inherently arising merits in the mind-ground of the Treasure King, so his emblem is adorned with all kinds of rare and precious miscellaneous treasures. The meaning of the other attendant Bodhisattvas is the same. 'Bao Chu' Bodhisattva (name of a Bodhisattva) should be placed to the right of 'Di Zang' Bodhisattva, and 'Bao Zhang' Bodhisattva (name of a Bodhisattva) to the left of 'Di Zang' Bodhisattva. Next, 'Chi Di' Bodhisattva (name of a Bodhisattva) is placed to the right of 'Bao Chu' Bodhisattva, and 'Bao Yin Shou' Bodhisattva (name of a Bodhisattva) to the left of 'Bao Zhang' Bodhisattva. 'Jian Gu Yi' Bodhisattva (name of a Bodhisattva) is then placed to the right of 'Chi Di' Bodhisattva. In this way, the foremost deities each have various attendants drawn to their left and right to surround them. Next, in the west, draw 'Xu Kong Zang' Bodhisattva (Akasagarbha Bodhisattva). He wears bright white clothes and holds a lotus flower in his left hand. On the lotus flower is a large sword symbol, with flames emanating from the sword symbol. All the attendants are seated on upright lotus flowers. This Bodhisattva holds the wisdom of the Tathagata, which is like the void, so holding the great sword is a symbol of sharp wisdom. Wearing white clothes, being clear, pure, and without defilement, is the external adornment of his teachings. It is like the void, which has no distinctions and no accumulation, yet all phenomena in the world depend on it for existence. This Dharma gate is also like this, from the ultimate void, the inconceivable and free function is born, without end, as explained in detail in the 'Great Collection Akasagarbha Sutra', hence the name 'Akasagarbha'. The attendants in this Dharma gate, namely 'Xu Kong Wu Gou' Bodhisattva (name of a Bodhisattva), 'Xu Kong Hui' Bodhisattva (name of a Bodhisattva), 'Qing Jing Hui' Bodhisattva (name of a Bodhisattva), 'Xing Hui' Bodhisattva (name of a Bodhisattva), and 'An Hui' Bodhisattva (name of a Bodhisattva), are also arranged to the left and right in the same order as before. The reason for saying 'etc.' is to indicate that these foremost deities each have boundless attendants. Their forms are all as described in the illustrations. The end of this verse says: 'Briefly speaking, it is the Mandala of the Great Compassion Treasury.'
位竟。此二句是傳度者以義結之。非經中本文也。如上所說。菩提心為因。大悲為根。方便為究竟者。即是心實相花臺大悲胎藏開敷。以大悲方便。現作三重普門眷屬。以是義故。名為大悲胎藏漫荼羅也。如於一世界中。普現六趣隨類之身。於一切世界中。亦復如是。于彼彼眾同分中。最為上首。其所說法。亦于彼法之中微妙第一。復由此義。普能攝受無盡眾生故。毗盧遮那名為法界王也。今此上首諸尊。同共集會印持如是法。故彼一切同類眾生。各各生希有心言。我之所尊無與等者。亦覆在此眾中。當知此法甚為希有。以生希有心故。隨於一切法界門而種善根。乃至長夜興不善根。欲破壞正法者。既至道場。見彼所宗奉大天。又蒙不思議法食之施。噁心即滅棄捨魔事。或生一念隨喜之心。以生一念凈心故。便可於中開出大悲胎藏漫荼羅也。複次此漫荼羅種種法門。雖同一法界。然其功用淺深各有差別。如一地所生一雨所潤。然諸藥草性分不同。若醫王觀之。則知如是藥草。于某病中非對治所宜。然于某病則勢力珠勝。若於此等普門方便中。一一分別不謬。乃堪作大阿阇梨也。十萬偈大本中。彼諸聖尊。各自宣說自所通達法界門。種種異方便法。今此略本。但舉其普通趣道之要法耳。若行者如法修行不虧法則。蒙不思
議加被時。自當曲示方便無所不通也。阿阇梨言。凡行者不住瑜伽。不合為人建立漫荼羅也。初欲畫時。先用字門轉作諸尊。座位形色性類一一相應。即觀如是大悲藏即是我身。方起手畫之。如是深行阿阇梨。必則於一切時。常不離如是佛會也。畫了作法事時。如法次第起金剛地。觀此寶王宮殿。在須彌山頂。所有一一莊嚴。皆如下品中說。如是明瞭已。方可請召也。
大毗盧遮那成佛經疏卷第五 大正藏第 39 冊 No. 1796 大毗盧遮那成佛經疏
大毗盧遮那成佛經疏卷第六
沙門一行阿阇梨記
入漫荼羅具緣品第二之餘
阿阇梨所傳漫荼羅圖位具列如左。
上方 右方 左方 下方
○如來如意寶 △能授一切尊(滿一切愿也) □妙金剛 <
○如來甲冑 □蓮花部女奉教者
○如來罥索 □蓮花部奉教者 □青金剛
□如來怖魔
【現代漢語翻譯】 現代漢語譯本 如果有人來詢問，自然應當委婉地指示方便之法，沒有什麼是不可以的。阿阇梨（Acharya，導師）說：『凡是修行者，如果不住于瑜伽（Yoga，相應），就不應該為人建立曼荼羅（Mandala，壇場）。』最初想要繪畫時，先用字門（種子字）轉化成諸尊，座位、形色、性類一一相應。即觀想如此大悲藏就是我的身。然後才開始動手繪畫。像這樣深入修行的阿阇梨（Acharya，導師），必定在一切時候，常常不離開這樣的佛會。繪畫完畢，作法事時，如法按照次第升起金剛地，觀想此寶王宮殿在須彌山（Mount Sumeru）頂，所有一一莊嚴，都如下品中所說。像這樣明白之後，才可以請召。
《大毗盧遮那成佛經疏》卷第五 大正藏第 39 冊 No. 1796 《大毗盧遮那成佛經疏》
《大毗盧遮那成佛經疏》卷第六
沙門一行阿阇梨（Acharya，導師）記
入漫荼羅（Mandala，壇場）具緣品第二之餘
阿阇梨（Acharya，導師）所傳曼荼羅（Mandala，壇場）圖位具列如下：
上方 右方 左方 下方
○如來如意寶 △能授一切尊(滿一切愿也) □妙金剛 <
○如來甲冑 □蓮花部女奉教者
○如來罥索 □蓮花部奉教者 □青金剛
□如來怖魔
【English Translation】 English version If someone asks, one should naturally and skillfully indicate the expedient means, there is nothing that cannot be done. The Acharya (teacher) said, 'Any practitioner who does not abide in Yoga (union) should not establish a Mandala (sacred diagram) for others.' When initially wanting to paint, first use the seed syllables to transform into all the deities, with their seats, forms, natures, and categories all corresponding accordingly. Then contemplate that this great treasury of compassion is my own body. Only then begin to paint. An Acharya (teacher) who practices so deeply will certainly, at all times, never be apart from such a Buddha assembly. After the painting is completed, when performing the rituals, according to the Dharma, raise the Vajra ground in order, contemplate this treasure king palace on the summit of Mount Sumeru, with all its adornments as described in the lower section. Only after understanding this clearly can one invite and summon.
Commentary on the Mahavairocana Sutra, Volume 5 Taisho Tripitaka, Volume 39, No. 1796, Commentary on the Mahavairocana Sutra
Commentary on the Mahavairocana Sutra, Volume 6
Recorded by the Shramana Yixing Acharya (teacher)
Remaining part of Chapter 2, Entering the Mandala (sacred diagram) with Complete Conditions
The Mandala (sacred diagram) positions transmitted by the Acharya (teacher) are listed as follows:
Above Right Left Below
○ Tathagata Cintamani (Wish-fulfilling Jewel) △ Able to Bestow All Deities (Fulfills all wishes) □ Wonderful Vajra <
○ Tathagata Armor □ Lotus Family Female Messenger
○ Tathagata Lasso □ Lotus Family Messenger □ Blue Vajra
□ Tathagata Subduing Mara
□蓮花三股戟 □金剛蓮 □金剛鐸<
○如來臍 □蓮花戟
□如來馬藏 □蓮花尊 □寂靜金剛
○如來唇 □金剛蓮 □大迅利金剛 □金剛罥索
□如來十力 □蓮花輪
○如來牙 □蓮花刀 □金剛牙 □金剛刀
□如來大護 □蓮花德菩薩 □那弭荼金剛(因因立名又云短也)
△無所畏大護者<
○如來無所畏 □大吉祥 □佛奉教者
□如來鈴鐸 □僧吉祥<
【現代漢語翻譯】 現代漢語譯本 □蓮花三股戟（Lianhua Sangu Ji，蓮花三叉戟） □金剛蓮（Jingang Lian，金剛蓮花） □金剛鐸（Jingang Duo，金剛鈴） ○如來臍（Rulai Qi，如來肚臍） □蓮花戟（Lianhua Ji，蓮花戟） □如來馬藏（Rulai Mazang，如來馬陰藏相） □蓮花尊（Lianhua Zun，蓮花尊） □寂靜金剛（Jijing Jingang，寂靜金剛） ○如來唇（Rulai Chun，如來嘴唇） □金剛蓮（Jingang Lian，金剛蓮花） □大迅利金剛（Da Xunli Jingang，大迅利金剛） □金剛罥索（Jingang Juansuo，金剛套索） □如來十力（Rulai Shili，如來十力） □蓮花輪（Lianhua Lun，蓮花輪） ○如來牙（Rulai Ya，如來牙齒） □蓮花刀（Lianhua Dao，蓮花刀） □金剛牙（Jingang Ya，金剛牙） □金剛刀（Jingang Dao，金剛刀） □如來大護（Rulai Dahu，如來大護） □蓮花德菩薩（Lianhua De Pusa，蓮花德菩薩） □那弭荼金剛（Na Mituo Jingang，那弭荼金剛）（因因立名又云短也） △無所畏大護者 □大水吉祥（Da Shui Jixiang，大水吉祥） □赤體金剛（Chiti Jingang，赤體金剛） ○如來無所畏（Rulai Wusuowei，如來無所畏） □大吉祥（Da Jixiang，大吉祥） □佛奉教者（Fo Fengjiao Zhe，佛奉教者） □如來鈴鐸（Rulai Lingduo，如來鈴） □僧吉祥（Seng Jixiang，僧吉祥）
【English Translation】 English version □ Lotus Trident (Lianhua Sangu Ji) □ Vajra Lotus (Jingang Lian) □ Vajra Ghanta (Jingang Duo) ○ Tathagata's Navel (Rulai Qi) □ Lotus Halberd (Lianhua Ji) □ Tathagata's Hidden Horse (Rulai Mazang) □ Lotus Venerable (Lianhua Zun) □ Tranquil Vajra (Jijing Jingang) ○ Tathagata's Lips (Rulai Chun) □ Vajra Lotus (Jingang Lian) □ Great Swift Vajra (Da Xunli Jingang) □ Vajra Noose (Jingang Juansuo) □ Tathagata's Ten Powers (Rulai Shili) □ Lotus Wheel (Lianhua Lun) ○ Tathagata's Teeth (Rulai Ya) □ Lotus Knife (Lianhua Dao) □ Vajra Teeth (Jingang Ya) □ Vajra Knife (Jingang Dao) □ Tathagata's Great Protection (Rulai Dahu) □ Lotus Virtue Bodhisattva (Lianhua De Pusa) □ Na Mituo Vajra (Na Mituo Jingang) (Named because of cause, also said to be short) △ Fearless Great Protector □ Great Water Auspiciousness (Da Shui Jixiang) □ Naked Body Vajra (Chiti Jingang) ○ Tathagata's Fearlessness (Rulai Wusuowei) □ Great Auspiciousness (Da Jixiang) □ Buddha's Teaching Adherent □ Tathagata's Bell (Rulai Lingduo) □ Sangha Auspiciousness (Seng Jixiang)
/PIC>
○如來商佉 □佛吉祥<
□如來三昧耶金剛 □金色菩薩 △月黡尊<
○如來正勤 □名稱慧菩薩<
□如來三昧耶 □白色菩薩 □難降大護者(女形<
○如來舌 △壞諸怖畏大護者<
□如來豪相 □大勢至菩薩
○一切如來座 □毗俱胝菩薩<
【現代漢語翻譯】 現代漢語譯本 ○ 如來商佉（Tathagata Shankha）： □ 佛吉祥 □ 越無量虛空 □ 如來三昧耶金剛（Tathagata Samaya Vajra）： □ 金色菩薩 △ 月黡尊 ○ 如來正勤： □ 名稱慧菩薩 □ 如來三昧耶： □ 白色菩薩 □ 難降大護者（女形） ○ 如來舌： △ 壞諸怖畏大護者 □ 金剛部生 □ 如來豪相： □ 大勢至菩薩（Mahasthamaprapta Bodhisattva） ○ 一切如來座： □ 毗俱胝菩薩（Bhrkuti Bodhisattva） □ 金剛連鎖 □ 不可越護門者
【English Translation】 English version ○ Tathagata Shankha (Conch of the Tathagata): □ Buddha Auspiciousness □ Surpassing Immeasurable Space □ Tathagata Samaya Vajra (Diamond of the Tathagata's Vow): □ Golden Bodhisattva △ Moon-Marked Venerable ○ Tathagata Righteous Exertion: □ Bodhisattva of Renown and Wisdom □ Tathagata Samaya (Tathagata's Vow): □ White Bodhisattva □ Great Protector Difficult to Subdue (Female Form) ○ Tathagata Tongue: △ Great Protector Who Destroys All Fears □ Born of the Vajra Family □ Tathagata Urna (Tathagata's Curl of White Hair): □ Mahasthamaprapta Bodhisattva (Great Strength Bodhisattva) ○ Seat of All Tathagatas: □ Bhrkuti Bodhisattva (Frowning Bodhisattva) □ Vajra Chain □ One Whose Gate of Protection Cannot Be Transgressed
□如來大勤勇 □觀世音菩薩 □執金剛
□如來眼 □多利尊<
○如來心 □觀音母 □金剛母<
□如來鑠底 □大白菩薩
○無堪忍(如來無堪忍) □資財主菩薩 □金剛針
□水自在尊 □遍觀菩薩 □金剛鉤 □相向守護門者<
□如來念處 □吉祥菩薩 △金剛無勝大護者<
○如來刀 □帶塔德菩薩
□如來輪 □寶德菩薩 △軍荼利金剛<
【現代漢語翻譯】 現代漢語譯本 □ 如來大勤勇 (Tathagata's great diligence) □ 觀世音菩薩 (Avalokiteśvara Bodhisattva) □ 執金剛 (Vajrapani) □ 如來眼 (Tathagata's eye) □ 多利尊 ○ 如來心 (Tathagata's heart) □ 觀音母 (Avalokiteśvara's mother) □ 金剛母 (Vajra's mother) □ 如來鑠底 (Tathagata's Shakti) □ 大白菩薩 (Mahasveta Bodhisattva) ○ 無堪忍 (如來無堪忍) (Inability to endure (Tathagata's inability to endure)) □ 資財主菩薩 (Wealth-bestowing Bodhisattva) □ 金剛針 (Vajra needle) □ 水自在尊 (Lord of Water) □ 遍觀菩薩 (Samantadarśin Bodhisattva) □ 金剛鉤 (Vajra hook) □ 相向守護門者 (Guardians facing each other) □ 如來念處 (Tathagata's mindfulness) □ 吉祥菩薩 (Śrī Bodhisattva) △ 金剛無勝大護者 (Vajra invincible great protector) △ 如來使者 (Tathagata's messenger) ○ 如來刀 (Tathagata's sword) □ 帶塔德菩薩 (Tattvārtha Bodhisattva) □ 如來輪 (Tathagata's wheel) □ 寶德菩薩 (Ratnakara Bodhisattva) △ 軍荼利金剛 (Kundali Vajra)
【English Translation】 English version □ Tathagata's great diligence □ Avalokiteśvara Bodhisattva □ Vajrapani □ Tathagata's eye □ Dolit Zun ○ Tathagata's heart □ Avalokiteśvara's mother □ Vajra's mother □ Tathagata's Shakti □ Mahasveta Bodhisattva ○ Inability to endure (Tathagata's inability to endure) □ Wealth-bestowing Bodhisattva □ Vajra needle □ Lord of Water □ Samantadarśin Bodhisattva □ Vajra hook □ Guardians facing each other □ Tathagata's mindfulness □ Śrī Bodhisattva △ Vajra invincible great protector △ Tathagata's messenger ○ Tathagata's sword □ Tattvārtha Bodhisattva □ Tathagata's wheel □ Ratnakara Bodhisattva △ Kundali Vajra
□金剛拳
□如來蓮花 □鹿皮衣形
□如來頂 □蓮花軍持 △大力金剛<
○如來結界 □蓮花鬘
□如來施愿 □蓮花斧 □虛空無垢金剛 □金剛斧
○如來平等說 □蓮花索
□如來口 □蓮花鐸 □素啰多金剛(妙住)
○如來腰 □蓮花螺 □大身金剛 □金剛輪
□如來焰光 □蓮花部使者 □大勝金剛 □金剛捧
□如來鉤 (□蓮花部使者△馬頭觀世音) □廣眼金剛
□虛空眼 □蓮花捧 □拔折羅金剛
【現代漢語翻譯】 現代漢語譯本 金剛拳
如來蓮花（Tathagata Lotus） 鹿皮衣形
如來頂（Tathagata Crown） 蓮花軍持（Lotus Kundika） 大力金剛（Maha-bala Vajra） 無戲論金剛（Non-conceptual Vajra）
如來結界（Tathagata Boundary） 蓮花鬘（Lotus Garland）
如來施愿（Tathagata Bestowal of Wishes） 蓮花斧（Lotus Axe） 虛空無垢金剛（Space Immaculate Vajra） 金剛斧（Vajra Axe）
如來平等說（Tathagata Equal Discourse） 蓮花索（Lotus Rope）
如來口（Tathagata Mouth） 蓮花鐸（Lotus Bell） 素啰多金剛（Surata Vajra，妙住）
如來腰（Tathagata Waist） 蓮花螺（Lotus Conch） 大身金剛（Great Body Vajra） 金剛輪（Vajra Wheel）
如來焰光（Tathagata Flame） 蓮花部使者（Lotus Family Messenger） 大勝金剛（Great Victory Vajra） 金剛捧（Vajra Staff/Pillar）
如來鉤（Tathagata Hook） 蓮花部使者馬頭觀世音（Lotus Family Messenger Hayagriva） 廣眼金剛（Wide-Eyed Vajra）
虛空眼（Space Eye） 蓮花捧（Lotus Staff/Pillar） 拔折羅金剛（Vajra Vajra）
【English Translation】 English version Vajra Fist
Tathagata Lotus Deer Skin Garment Form
Tathagata Crown Lotus Kundika Mighty Vajra Non-conceptual Vajra
Tathagata Boundary Lotus Garland
Tathagata Bestowal of Wishes Lotus Axe Space Immaculate Vajra Vajra Axe
Tathagata Equal Discourse Lotus Rope
Tathagata Mouth Lotus Bell Surata Vajra (Wonderfully Abiding)
Tathagata Waist Lotus Conch Great Body Vajra Vajra Wheel
Tathagata Flame Lotus Family Messenger Great Victory Vajra Vajra Staff/Pillar
Tathagata Hook Lotus Family Messenger Hayagriva Wide-Eyed Vajra
Space Eye Lotus Staff/Pillar Vajra Vajra
<
右第一重竟
□無垢光童子<
□光網童子<
□男奉教者<
△寶
【現代漢語翻譯】 現代漢語譯本： 聖不動尊 (Ācala，意為『不動明王』) 右邊第一重結束 無垢光童子 賢劫菩薩 (Bhadrakalpa Bodhisattva，指賢劫中的諸位菩薩) 大慧菩薩 (Mahāprajñā Bodhisattva) 賢劫菩薩 光網童子 寂慧菩薩 (Śāntiprajñā Bodhisattva) 金光菩薩 (Suvarṇaprabhāsa Bodhisattva) 男奉教者 行慧菩薩 (Caraṇaprajñā Bodhisattva) 無垢慧菩薩 (Vimalaprajñā Bodhisattva) 金色菩薩 (Suvarṇavarṇa Bodhisattva) 寶
【English Translation】 English version: Holy Ācala (Immovable One) End of the first level on the right Immaculate Light Youth Bhadrakalpa Bodhisattva (Bodhisattvas of the Fortunate Aeon) Mahāprajñā Bodhisattva (Great Wisdom Bodhisattva) Bhadrakalpa Bodhisattva Light Net Youth Śāntiprajñā Bodhisattva (Peaceful Wisdom Bodhisattva) Suvarṇaprabhāsa Bodhisattva (Golden Light Bodhisattva) Male Disciple Caraṇaprajñā Bodhisattva (Conduct Wisdom Bodhisattva) Vimalaprajñā Bodhisattva (Immaculate Wisdom Bodhisattva) Suvarṇavarṇa Bodhisattva (Golden Color Bodhisattva) Treasure
德菩薩
□男深海守衛<
□男使者<
□女使者<
△六面尊 △大慈起菩薩<
△寶印手菩薩<
【現代漢語翻譯】 現代漢語譯本 德菩薩（De Bodhisattva） □男深海守衛 ○勝妙天菩薩（Shengmiaotian Bodhisattva） ○無盡意菩薩（Wujinyi Bodhisattva） □賢德菩薩（Xiande Bodhisattva） □男使者 ○花幢菩薩（Huachuang Bodhisattva） □女使者 □寶嚴菩薩（Baoyan Bodhisattva） □不思議慧菩薩（Busiyi Hui Bodhisattva） △計都菩薩（Jidu Bodhisattva） △六面尊 △大慈起菩薩（Daciqi Bodhisattva） □無垢光菩薩（Wugouguang Bodhisattva） △寶印手菩薩（Baoyinshou Bodhisattva）
【English Translation】 English version De Bodhisattva (Virtue Bodhisattva) □ Male Guardian ○ Shengmiaotian Bodhisattva (Excellent Wonderful Heaven Bodhisattva) ○ Wujinyi Bodhisattva (Inexhaustible Intent Bodhisattva) □ Xiande Bodhisattva (Virtuous Virtue Bodhisattva) □ Male Messenger ○ Huachuang Bodhisattva (Flower Banner Bodhisattva) □ Female Messenger □ Baoyan Bodhisattva (Jewel Adornment Bodhisattva) □ Busiyi Hui Bodhisattva (Inconceivable Wisdom Bodhisattva) △ Jidu Bodhisattva (Ketu Bodhisattva) △ Six-Faced One △ Daciqi Bodhisattva (Great Compassion Arising Bodhisattva) □ Wugouguang Bodhisattva (Immaculate Light Bodhisattva) △ Baoyinshou Bodhisattva (Jewel Seal Hand Bodhisattva)
△無像菩薩<
△降閻摩尊
○救意慧菩薩<
□地慧童子<
○寶掌菩薩<
□優波計設尼<
<
【現代漢語翻譯】 現代漢語譯本 無像菩薩（Wú xiàng Púsà）：沒有具體形象的菩薩。 降閻摩尊（Xiáng Yánmó Zūn）：降伏閻摩的尊者，閻摩是佛教中的地獄之主。 救意慧菩薩（Jiù yì huì Púsà）：救助意念和智慧的菩薩。 地慧童子（Dì huì tóngzǐ）：具有大地般智慧的童子。 清凈慧菩薩（Qīngjìng huì Púsà）：具有清凈智慧的菩薩。 寶掌菩薩（Bǎo zhǎng Púsà）：手掌中持有寶物的菩薩。 優波計設尼（Yō bō jì shè ní）：一個名字，具體含義不詳。 施一切無畏菩薩（Shī yīqiè wúwèi Púsà）：施予一切眾生無畏的菩薩。 虛空慧菩薩（Xūkōng huì Púsà）：具有虛空般智慧的菩薩。 文殊師利（Wénshūshīlì）：即文殊菩薩，智慧的象徵。 地藏菩薩（Dìzàng Púsà）：誓願救度地獄眾生的菩薩。
【English Translation】 English version 'The Bodhisattva of No Form' (Wú xiàng Púsà): A Bodhisattva without a specific form. 'The Honored One Who Subdues Yama' (Xiáng Yánmó Zūn): The honored one who subdues Yama, the lord of hell in Buddhism. 'The Bodhisattva of Saving Intent and Wisdom' (Jiù yì huì Púsà): The Bodhisattva who saves intentions and wisdom. 'The Youth of Earthly Wisdom' (Dì huì tóngzǐ): A youth possessing wisdom like the earth. 'The Bodhisattva of Pure Wisdom' (Qīngjìng huì Púsà): The Bodhisattva possessing pure wisdom. 'The Bodhisattva of Treasure Palm' (Bǎo zhǎng Púsà): The Bodhisattva holding treasures in their palm. 'Upakesini' (Yō bō jì shè ní): A name, the specific meaning of which is unknown. 'The Bodhisattva Who Bestows Fearlessness to All' (Shī yīqiè wúwèi Púsà): The Bodhisattva who bestows fearlessness to all beings. 'The Bodhisattva of Empty Space Wisdom' (Xūkōng huì Púsà): The Bodhisattva possessing wisdom like empty space. 'Manjushri' (Wénshūshīlì): Also known as Manjushri Bodhisattva, the symbol of wisdom. 'Ksitigarbha Bodhisattva' (Dìzàng Púsà): The Bodhisattva who vows to save beings in hell.
△除一切蓋障菩薩<
□計設尼<
□質多羅<
□請召者<
【現代漢語翻譯】 現代漢語譯本 △除一切蓋障菩薩 (Chú Yīqiè Gài Zhàng Púsà)：意為『去除一切障礙的菩薩』 ○虛空藏菩薩 (Xūkōngzàng Púsà)：意為『擁有虛空般智慧的菩薩』 □計設尼 (Jìshèní) □虛空無垢菩薩 (Xūkōng Wúgòu Púsà)：意為『虛空般清凈無染的菩薩』 □質多羅 (Zhìduōluó) ○寶作菩薩 (Bǎozuò Púsà)：意為『創造珍寶的菩薩』 □除疑怪菩薩 (Chú Yíguài Púsà)：意為『去除疑惑怪異的菩薩』 △法慧菩薩 (Fǎhuì Púsà)：意為『擁有佛法智慧的菩薩』 □請召者 (Qǐngzhào Zhě) ○除一切惡趣菩薩 (Chú Yīqiè Èqù Púsà)：意為『去除一切惡道的菩薩』 ○慧步菩薩 (Huìbù Púsà)：意為『以智慧行走的菩薩』
【English Translation】 English version △Sarvanivaranaviskambhin Bodhisattva (Sarvanivaranaviskambhin Bodhisattva): 'The Bodhisattva who removes all obstacles.' ○Akasagarbha Bodhisattva (Akasagarbha Bodhisattva): 'The Bodhisattva who possesses wisdom like the void.' □Kesiini □Akasavimala Bodhisattva (Akasavimala Bodhisattva): 'The Bodhisattva who is as pure and undefiled as the void.' □Citra ○Ratnakara Bodhisattva (Ratnakara Bodhisattva): 'The Bodhisattva who creates treasures.' □Sarvasamsayavinodana Bodhisattva (Sarvasamsayavinodana Bodhisattva): 'The Bodhisattva who removes doubts and strange occurrences.' △Dharmamati Bodhisattva (Dharmamati Bodhisattva): 'The Bodhisattva who possesses the wisdom of the Dharma.' □Samahvaya ○Sarvadurgatiparisodhana Bodhisattva (Sarvadurgatiparisodhana Bodhisattva): 'The Bodhisattva who removes all evil destinies.' ○Prajnapada Bodhisattva (Prajnapada Bodhisattva): 'The Bodhisattva who walks with wisdom.'
○持地菩薩<
□女使者<
□男使者<
□女深海守衛<
□女奉教者<
【現代漢語翻譯】 現代漢語譯本： 持地菩薩（Bhudhara Bodhisattva） 女使者 悲念菩薩（Karunasmrti Bodhisattva）（亦名大悲纏） 剌泥弭菩薩（Ladani Bodhisattva）（無墻也） 男使者 賢意菩薩 泥弭菩薩（Nimi Bodhisattva）（墻也） 女深海守衛 寶冠菩薩（Ratnakuta Bodhisattva） 除一切熱惱菩薩 寶幡菩薩 女奉教者 發心即轉法輪菩薩 海慧菩薩
【English Translation】 English version: Bhudhara Bodhisattva (持地菩薩) Female Messenger Karunasmrti Bodhisattva (悲念菩薩) (also known as Great Compassion Entanglement), Ladani Bodhisattva (剌泥弭菩薩) (meaning 'without walls') Male Messenger, Bhadramati Bodhisattva (賢意菩薩), Nimi Bodhisattva (泥弭菩薩) (meaning 'wall') Female Guardian, Ratnakuta Bodhisattva (寶冠菩薩), Sarvatapavinodana Bodhisattva (除一切熱惱菩薩), Ratnadhvaja Bodhisattva (寶幡菩薩) Female Preceptor, Utpadacittadharmacakra Bodhisattva (發心即轉法輪菩薩), Sagaramati Bodhisattva (海慧菩薩)
/PIC> (□金光菩薩△光明菩薩)
□寶冠童子<
□善住意菩薩<
□月光童子 □無邊幢菩薩
□善財童子 □賢劫菩薩 □賢劫菩薩<
右第二重竟
△火天護方神 □伊舍那護方神 △涅哩底護方神 <
△火天 □鳩槃荼眾眷屬 △女羅剎<<PI
【現代漢語翻譯】 現代漢語譯本 （□金光菩薩（Jinguang Pusa）△光明菩薩（Guangming Pusa）） □寶冠童子（Baoguan Tongzi） □善住意菩薩（Shanzhuyi Pusa） △妙慧菩薩（Miaohui Pusa） ○妙幢菩薩（Miaochuang Pusa） □月光童子（Yueguang Tongzi） □無邊幢菩薩（Wubianchuang Pusa） □善財童子（Shancai Tongzi） □賢劫菩薩（Xianjie Pusa） □賢劫菩薩（Xianjie Pusa） □賢劫菩薩（Xianjie Pusa） 右第二重竟 △火天護方神（Huotian Hufangshen） □伊舍那護方神（Yishena Hufangshen） △涅哩底護方神（Nieli di Hufangshen） 風天護方神（Fengtian Hufangshen） △火天（Huotian） □鳩槃荼眾眷屬（Jiupantu Zhongjuanshu） △女羅剎（Nü Luosha）
【English Translation】 English version (□ Jinguang Pusa (Golden Light Bodhisattva) △ Guangming Pusa (Luminous Bodhisattva)) □ Baoguan Tongzi (Jeweled Crown Youth) □ Shanzhuyi Pusa (Bodhisattva of Good Abiding Intention) △ Miaohui Pusa (Bodhisattva of Wonderful Wisdom) ○ Miaochuang Pusa (Bodhisattva of Wonderful Banner) □ Yueguang Tongzi (Moonlight Youth) □ Wubianchuang Pusa (Bodhisattva of Boundless Banner) □ Shancai Tongzi (Sudhana) □ Xianjie Pusa (Bodhisattva of the Fortunate Aeon) □ Xianjie Pusa (Bodhisattva of the Fortunate Aeon) □ Xianjie Pusa (Bodhisattva of the Fortunate Aeon) End of the second row on the right △ Huotian Hufangshen (Agni, Guardian Deity of the Direction) □ Yishena Hufangshen (Ishana, Guardian Deity of the Direction) △ Nieli di Hufangshen (Nirrti, Guardian Deity of the Direction) Fengtian Hufangshen (Vayu, Guardian Deity of the Direction) △ Huotian (Agni) □ Jiupantu Zhongjuanshu (Kumbhanda and Retinue) △ Nü Luosha (Female Rakshasa)
C>T39p0638_52.gif <
△火天后 □阿名揭拏(羊耳)
△婆私瑟吒大仙 □阿濕嚩揭拏(馬耳) △羅剎眾<
△竭伽大仙 □戍婆揭拏(箕耳) □賢劫菩薩 △迦樓羅<
△未建荼大仙 □雜寶藏神<
△瞿曇大仙 (△荼吉尼<
△迦葉大仙
【現代漢語翻譯】 現代漢語譯本 風神后 火天后 阿名揭拏 (羊耳) 婆私瑟吒 (Vasistha) 大仙 阿濕嚩揭拏 (Asva Gana) (馬耳) 羅剎眾 迦樓羅女 竭伽 (Garga) 大仙 戍婆揭拏 (Suva Gana) (箕耳) 賢劫菩薩 迦樓羅 未建荼 (Maitrakanyaka) 大仙 雜寶藏神 童男菩薩 瞿曇 (Gautama) 大仙 (荼吉尼 (Dakini) 荼迦 (Daka)) 比丘眾 (非人眷屬 一切人眷屬) 迦葉 (Kasyapa) 大仙
【English Translation】 English version After the Wind God After the Fire God, □阿名揭拏 (Amingiena) (Sheep Ear) △Vasistha (婆私瑟吒) Great Sage, □Asva Gana (阿濕嚩揭拏) (Horse Ear), △Rakshasa Assembly, △Garuda (迦樓羅) Woman △Garga (竭伽) Great Sage, □Suva Gana (戍婆揭拏) (Winnowing Basket Ear), □Bhadrakalpika (賢劫) Bodhisattva, △Garuda (迦樓羅) △Maitrakanyaka (未建荼) Great Sage, □God of Various Treasure Troves, ○Boy Bodhisattva △Gautama (瞿曇) Great Sage, (△Dakini (荼吉尼) △Daka (荼迦)), ○Bhikshu Assembly, (△Non-human Retinue, △All Human Retinue) △Kasyapa (迦葉) Great Sage
□童男菩薩 ○日光菩薩
△諸執曜神等 □比丘眾 □西南日輪遍照勝德佛 (□童男菩薩□比丘眾)
△毗逝耶后 □離塵勇猛菩薩
△日天子 □東北方定勝手德佛 ○菩薩眾 □寶勝菩薩
△逝耶后 □菩薩眾 ○比丘眾 □西北方一寶蓋佛
□那羅延並眷屬 □比丘眾 ○童女菩薩 □比丘眾
□魔天他化自在天 □童女菩薩 △苾𠻱蟻㗚知 □童女眾
□化樂天 □女部多<
□兜率陀天 □部多藥叉類<
□焰摩
【現代漢語翻譯】 現代漢語譯本 □童男菩薩（指年輕的菩薩） ○日光菩薩（指日光遍照菩薩） △諸執曜神等（指所有執掌星曜的神祇） □比丘眾（指所有的比丘） □西南日輪遍照勝德佛（指位於西南方，其日光能遍照一切，具有殊勝功德的佛） (□童男菩薩（指年輕的菩薩）□比丘眾（指所有的比丘）) △毗逝耶后（音譯，具體含義待考） □離塵勇猛菩薩（指遠離塵垢，勇猛精進的菩薩） △日天子（指太陽神） □東北方定勝手德佛（指位於東北方，以堅定之手取勝，具有功德的佛） ○菩薩眾（指所有的菩薩） □寶勝菩薩（指寶勝如來） △逝耶后（音譯，具體含義待考） □菩薩眾（指所有的菩薩） ○比丘眾（指所有的比丘） □西北方一寶蓋佛（指位於西北方，頭頂一寶蓋的佛） □那羅延並眷屬（指那羅延天及其眷屬） □比丘眾（指所有的比丘） ○童女菩薩（指年輕的女性菩薩） □比丘眾（指所有的比丘） □魔天他化自在天（指欲界第六天的魔王） □童女菩薩（指年輕的女性菩薩） △苾𠻱蟻㗚知（音譯，具體含義待考） □童女眾（指所有的年輕女性） □化樂天（指欲界第四天） □女部多（指女性鬼神） □兜率陀天（指欲界第四天） □部多藥叉類（指鬼神夜叉等） △諸毗那夜迦（指所有障礙神） □賢劫菩薩（指賢劫中的菩薩） □焰摩（指閻摩，地獄之主）
【English Translation】 English version □ Tong Nan Bodhisattva (Young Boy Bodhisattva) ○ Sunlight Bodhisattva (Sunlight Bodhisattva) △ All Graha Gods etc. (All the deities in charge of the planets) □ Bhikshu Sangha (All the monks) □ Southwest Sun Wheel Universally Illuminating Supreme Virtue Buddha (The Buddha located in the southwest, whose sunlight can illuminate everything and possesses supreme merit) (□ Tong Nan Bodhisattva (Young Boy Bodhisattva) □ Bhikshu Sangha (All the monks)) △ Vijaya Afterwards (Transliteration, specific meaning to be determined) □ Free from Dust Valiant Bodhisattva (Bodhisattva who is free from dust and vigorously diligent) △ Sun God (Sun God) □ Northeast Fixed Victory Hand Virtue Buddha (The Buddha located in the northeast, who wins with a firm hand and possesses merit) ○ Bodhisattva Sangha (All the Bodhisattvas) □ Ratnasambhava Bodhisattva (Ratnasambhava Buddha) △ Jaya Afterwards (Transliteration, specific meaning to be determined) □ Bodhisattva Sangha (All the Bodhisattvas) ○ Bhikshu Sangha (All the monks) □ Northwest One Jeweled Canopy Buddha (The Buddha located in the northwest, with a jeweled canopy on his head) □ Narayana and Retinue (Narayana and his retinue) □ Bhikshu Sangha (All the monks) ○ Young Girl Bodhisattva (Young female Bodhisattva) □ Bhikshu Sangha (All the monks) □ Mara Paranirmitavasavartin (The demon king of the sixth heaven of the desire realm) □ Young Girl Bodhisattva (Young female Bodhisattva) △ Bì qū yǐ yì zhī (Transliteration, specific meaning to be determined) □ Young Girl Sangha (All the young women) □ Nirmanarati Heaven (The fourth heaven of the desire realm) □ Female Bhuta (Female ghost) □ Tushita Heaven (The fourth heaven of the desire realm) □ Bhuta Yaksha Class (Ghosts, Yakshas, etc.) △ All Vinayakas (All obstacle gods) □ Bhadrakalpa Bodhisattvas (Bodhisattvas in the Bhadrakalpa) □ Yama (Yama, the lord of hell)
天 □住雪山藥叉將<
□(東方提頭賴吒天王並揵闥婆眾) □娑多祁哩藥叉將<
□舍支夫人<
□帝釋三十三天 □毗灑迦夜叉將<
□童子菩薩 □痾吒嚩迦藥叉將<
□比丘眾 □
【現代漢語翻譯】 現代漢語譯本 天 住雪山藥叉將——摩訶迦羅(黑神) (小訖㗚瑟怒二龍王，訖西瑟拏二龍王) 東方提頭賴吒天王並揵闥婆眾——娑多祁哩藥叉將 優婆路系多二龍王 舍支夫人——半遮羅藥叉將——毗盧遮十眷屬 路系多二龍王 帝釋三十三天——毗灑迦夜叉將 優婆臂多二龍王 童子菩薩——痾吒嚩迦藥叉將——毗舍支十眷屬 比丘眾
【English Translation】 English version Heaven Yaksa General residing in the Snow Mountains - Mahakala (Black Deity) (Two Dragon Kings: Small Krrsna, Krrsna) Eastern King Dhatarastra (Holder of the Realm) with Gandharvas - Yaksa General Satagiri Two Dragon Kings: Upalokita Lady Sachi - Yaksa General Pancala - Ten Attendants of Vairocana Two Dragon Kings: Lokita Indra of the Thirty-three Heavens - Yaksa General Visakha Two Dragon Kings: Upabhuja Youth Bodhisattva - Yaksa General Atavaka - Ten Attendants of Pisaci Assembly of Bhiksus
毗沙門子藥叉將<
□歡喜菩薩 ○束訖勞二龍王
□上方歡喜德菩薩 □摩尼拔陀羅神<
□菩薩眾 □護方神后<
□童女菩薩 □俱吠啰護方神毗沙門<
□吉祥功德天 ○摩迦斯龍王
□阿難陀 □滿賢藥叉將<
【現代漢語翻譯】 現代漢語譯本 毗沙門（Vaiśravaṇa）子藥叉將 優婆束訖勞二龍王 歡喜菩薩 束訖勞二龍王 上方歡喜德菩薩 摩尼拔陀羅神 沙伽羅龍王 菩薩眾 護方神后 寒冷地獄 阿那婆達多龍王 童女菩薩 俱吠啰護方神毗沙門（Vaiśravaṇa） 熱惱地獄 得叉迦羅龍王 吉祥功德天 摩迦斯龍王 阿難陀（Ānanda） 滿賢藥叉將
【English Translation】 English version Yakṣa General, son of Vaiśravaṇa (guardian of the north) Two Dragon Kings, Upasutkila Joyful Bodhisattva Two Dragon Kings, Sutkila Bodhisattva of Joyful Virtue from Above Maṇibhadra Deva Sāgara Dragon King Assembly of Bodhisattvas Goddess Protecting the Direction Cold Hell Anavatapta Dragon King Virgin Bodhisattva Kubera, Guardian of the Direction, Vaiśravaṇa (guardian of the north) Hot Hell Takṣaka Dragon King Goddess of Auspicious Merit Makara Dragon King Ānanda (the Buddha's attendant) Yakṣa General Pūrṇabhadra
_21.gif □毗樓博叉王<
□須菩提 □訶栗底母(男五女五) ○羯句吒迦龍王
□舍利子 △閻摩歿㗚底后 ○和修吉龍王
□大目連 □散支大將<
□大迦葉 □童男菩薩 △閻摩但荼 (○大蓮花龍王○波頭花龍王)
□無量音聲佛頂 □比丘眾 △閻摩羅法王 ○商佉龍王
□廣大佛頂 □勝授菩薩 △質呾羅笈多訊獄者 (○縛嚕拏后<
【現代漢語翻譯】 現代漢語譯本 毗樓博叉王（Virupaksa-raja，四大天王之一，守護西方） 矩利迦龍王（Kulika-nagaraja） 須菩提（Subhuti，佛陀的十大弟子之一，解空第一） 訶栗底母（Hariti，鬼子母，有五個兒子和五個女兒） 羯句吒迦龍王（Karkotaka-nagaraja） 舍利子（Sariputra，佛陀的十大弟子之一，智慧第一） 閻摩歿㗚底后（Yama-mrtyu-pati，閻摩的死亡之主配偶） 和修吉龍王（Vasuki-nagaraja） 大目連（Mahamaudgalyayana，佛陀的十大弟子之一，神通第一） 散支大將（Samjaya-mahasenapati） 閻摩后（Yama-pati，閻摩的配偶） 阿難陀龍王（Ananta-nagaraja） 大迦葉（Mahakasyapa，佛陀的十大弟子之一，頭陀第一） 童男菩薩（Kumara-bodhisattva） 閻摩但荼（Yama-danda，閻摩的懲罰） 大蓮花龍王（Maha-padma-nagaraja） 波頭花龍王（Patuma-nagaraja） 無量音聲佛頂（Ananta-ghosa-buddhosnisa） 比丘眾（Bhiksusamgha） 閻摩羅法王（Yamaraja-dharmaraja） 商佉龍王（Sankha-nagaraja） 廣大佛頂（Visala-buddhosnisa） 勝授菩薩（Varada-bodhisattva） 質呾羅笈多訊獄者（Citragupta，記錄罪行的獄官） 縛嚕拏后（Varuna-pati，水神Varuna的配偶）
【English Translation】 English version Virupaksa-raja (One of the Four Heavenly Kings, guardian of the West) Kulika-nagaraja (Kulika Dragon King) Subhuti (One of the Buddha's ten great disciples, foremost in understanding emptiness) Hariti (Mother of Demons, with five sons and five daughters) Karkotaka-nagaraja (Karkotaka Dragon King) Sariputra (One of the Buddha's ten great disciples, foremost in wisdom) Yama-mrtyu-pati (Yama's consort, the lord of death) Vasuki-nagaraja (Vasuki Dragon King) Mahamaudgalyayana (One of the Buddha's ten great disciples, foremost in supernatural powers) Samjaya-mahasenapati (General Samjaya) Yama-pati (Yama's consort) Ananta-nagaraja (Ananta Dragon King) Mahakasyapa (One of the Buddha's ten great disciples, foremost in ascetic practices) Kumara-bodhisattva (Youthful Bodhisattva) Yama-danda (Yama's punishment) Maha-padma-nagaraja (Great Lotus Dragon King) Patuma-nagaraja (Patuma Dragon King) Ananta-ghosa-buddhosnisa (Buddha's crown of immeasurable sound) Bhiksusamgha (Community of monks) Yamaraja-dharmaraja (Yama, the Dharma King) Sankha-nagaraja (Sankha Dragon King) Visala-buddhosnisa (Buddha's vast crown) Varada-bodhisattva (Bestowing Bodhisattva) Citragupta (Recorder of sins, prison official) Varuna-pati (Varuna's consort, the water god)
IC>○嚩嚕拏龍王<
□火聚佛頂 □北方勝德佛 △夜黑天 □毗樓勒叉護方天王<
□勝佛頂 □菩薩眾 □辨才天<
△如來錫杖 □比丘眾 □童男菩薩 ○優婆遜那守門者<
○如來缽 □童女菩薩 □比丘眾 通門
○如來牙 □賢劫菩薩 □離優菩薩 ○遜那守門者<
□豪相 □主田農神 □南方無優德佛 ○地神<<
【現代漢語翻譯】 現代漢語譯本 ○ 嚩嚕拏龍王(Varuna Naga Raja，水神)
□ 火聚佛頂 □ 北方勝德佛 △ 夜黑天 □ 毗樓勒叉護方天王(Virudhaka，增長天王)
□ 勝佛頂 □ 菩薩眾 □ 辨才天
△ 如來錫杖 □ 比丘眾 □ 童男菩薩 ○ 優婆遜那守門者
○ 如來缽 □ 童女菩薩 □ 比丘眾 通門
○ 如來牙 □ 賢劫菩薩 □ 離優菩薩 ○ 遜那守門者
□ 豪相 □ 主田農神 □ 南方無優德佛 ○ 地神
【English Translation】 English version ○ Varuna Naga Raja (Varuna Naga Raja, Water God)
□ Fire Accumulation Buddha Crown □ Northern Supreme Virtue Buddha △ Night Black Deva □ Virudhaka Guardian King (Virudhaka, the Growth King)
□ Victory Buddha Crown □ Bodhisattva Assembly □ Sarasvati
△ Tathagata's Staff □ Bhikshu Assembly □ Boy Bodhisattva ○ Upasunda Gatekeeper
○ Tathagata's Bowl □ Girl Bodhisattva □ Bhikshu Assembly Through Gate
○ Tathagata's Tooth □ Bhadrakalpa Bodhisattva □ Li You Bodhisattva ○ Sunda Gatekeeper
□ Urna □ Lord of Fields Agricultural God □ Southern No Worry Virtue Buddha ○ Earth God
PIC>T39p0640_07.gif
△無能勝尊 □主象馬廄神 □菩薩眾 ○龍王並后眷屬<
□釋迦牟尼佛 □比丘眾 ○童男菩薩
△無能勝妃 □主王庫藏 □童女菩薩 ○比丘眾
○佛母 □主外道福處神
□別異地獄 ○行慧菩薩
○如來鑠底印 △主嚴穴神 □賢劫菩薩 ○西方寶焰佛
□童男菩薩 □主伏藏神 △遮悶拏 (○菩薩眾○比丘眾)
□比丘僧 □主磧神 △嬌吠唎
【現代漢語翻譯】 現代漢語譯本 △無能勝尊 (Aparajita, 象徵戰勝一切障礙的尊者) □主象馬廄神 □菩薩眾 ○龍王並后眷屬 □釋迦牟尼佛 (Sakyamuni Buddha, 佛教的創始人) □比丘眾 ○童男菩薩 △無能勝妃 (Aparajita's consort, 無能勝尊的配偶) □主王庫藏 □童女菩薩 ○比丘眾 ○佛母 (Buddha's mother, 佛陀之母) □主外道福處神 □別異地獄 ○行慧菩薩 ○如來鑠底印 (Tathagata's Sakti Mudra, 如來的力量印) △主嚴穴神 □賢劫菩薩 ○西方寶焰佛 (Ratnaketu Buddha of the West, 西方寶焰如來) □童男菩薩 □主伏藏神 △遮悶拏 (Cāmuṇḍā, 印度教的女神) (○菩薩眾○比丘眾) □比丘僧 □主磧神 △嬌吠唎
【English Translation】 English version △ Aparajita (The invincible one) □ Lord of Elephant and Stable Gods □ Bodhisattva assembly ○ Dragon King and retinue □ Sakyamuni Buddha (The founder of Buddhism) □ Bhikkhu assembly ○ Young male Bodhisattva △ Aparajita's consort □ Lord of the Royal Treasury □ Young female Bodhisattva ○ Bhikkhu assembly ○ Buddha's mother □ Lord of the heretical blessed places □ Distinct hells ○ Bodhisattva of Wise Conduct ○ Tathagata's Sakti Mudra △ Lord of the Strict Cave Gods □ Bodhisattvas of the Auspicious Aeon ○ Ratnaketu Buddha of the West □ Young male Bodhisattva □ Lord of Hidden Treasure Gods △ Cāmuṇḍā (○ Bodhisattva assembly ○ Bhikkhu assembly) □ Bhikkhu Sangha □ Lord of Desert Gods △ Kiyo Bheri
○童女菩薩
□普光菩薩 □主尸林神 △吠瑟拏味 ○主平相侵神
□東方寶性佛 □主波池神 ○主日曆神
□菩薩眾 □主龍泉神 △嬌唎 ○主時分神
□比丘僧 □主井神 △燕捺唎 ○主業作神
□童女菩薩 □主空中宮菀神 △嗟捺唎 ○主宿神
□佛袈裟 □主宮室神 △未啰弭 ○主宿對神
△佛軍持 □主海神 □緊那羅妃<
□白傘佛頂 (□主室宅神□主巷曲神) (
【現代漢語翻譯】 現代漢語譯本 ○童女菩薩 □普光菩薩（Pu Guang Pusa） □主尸林神 □吠瑟拏味（Feishenawei） ○主平相侵神 □東方寶性佛（Dongfang Baoxing Fo） □主波池神 ○主日曆神 □菩薩眾 □主龍泉神 △嬌唎（Jiao Li） ○主時分神 □比丘僧 □主井神 △燕捺唎（Yan Na Li） ○主業作神 □童女菩薩 □主空中宮菀神 △嗟捺唎（Jie Na Li） ○主宿神 □佛袈裟 □主宮室神 △未啰弭（Wei Luo Mi） ○主宿對神 △佛軍持 □主海神 □緊那羅妃（Jinnaruo Fei） ○主夜神 □白傘佛頂 (□主室宅神□主巷曲神)
【English Translation】 English version ○Virgin Bodhisattva □Universal Light Bodhisattva □Lord of the Cemetery Gods □Vaisnavi ○Lord of the Gods of Equal Encroachment □Eastern Ratnasambhava Buddha □Lord of the Wave Pond Gods ○Lord of the Calendar Gods □Bodhisattva Assembly □Lord of the Dragon Spring Gods △Kyo Li ○Lord of the Time Division Gods □Bhiksu Sangha □Lord of the Well Gods △Yan Na Li ○Lord of the Karma Gods □Virgin Bodhisattva □Lord of the Aerial Palace Gods △Jie Na Li ○Lord of the Constellation Gods □Buddha's Kasaya □Lord of the Palace Gods △Wei Luo Mi ○Lord of the Constellation Pair Gods △Buddha's Kundika □Lord of the Sea Gods □Kinnara Female ○Lord of the Night Gods □White Umbrella Buddha Top (□Lord of the House Gods □Lord of the Alley Gods)
□緊那羅○童男菩薩) (□主月神○主日神)
□最勝佛頂<
□摧碎佛頂<
□主河神 ○東南蓮花勝德佛 (○主廿八宿神○主十二宮神)
□最高佛頂 □主道神 ○菩薩眾 ○月后名赤色
□辟支佛 □主曠野神 ○比丘眾 ○月后名月祥
□主郊野神 ○童女菩薩 ○月天子
□大梵並明妃眷屬 □主痁肆神 △慕訶囊
【現代漢語翻譯】 現代漢語譯本 緊那羅（Kinnara，一種非人）童男菩薩 主月神（Lunar deity）主日神（Solar deity） 最勝佛頂 方神 比丘眾（Bhiksu Sangha） 六時神 摧碎佛頂 主街陌神 蓮花手菩薩（Padmapani Bodhisattva） 主直神 主河神 東南蓮花勝德佛 主廿八宿神（Deity of the 28 constellations）主十二宮神（Deity of the 12 zodiac signs） 最高佛頂 主道神 菩薩眾（Bodhisattva Sangha） 月后名赤色 辟支佛（Pratyekabuddha） 主曠野神 比丘眾（Bhiksu Sangha） 月后名月祥 主郊野神 童女菩薩 月天子（Chandra, the Moon God） 大梵並明妃眷屬 主痁肆神 慕訶囊
【English Translation】 English version Kinnara (a celestial musician) Boy Bodhisattva Lunar deity Solar deity Supreme Buddha Crown Directional deity Bhiksu Sangha (Community of Monks) Six-Period Gods Crushing Buddha Crown Deity of Streets Padmapani Bodhisattva (Lotus-Handed Bodhisattva) Deity of Uprightness Deity of Rivers Southeast Lotus Victorious Virtue Buddha Deity of the 28 constellations Deity of the 12 zodiac signs Highest Buddha Crown Deity of Roads Bodhisattva Sangha (Community of Bodhisattvas) Moon's consort named Red Pratyekabuddha (Solitary Buddha) Deity of Wilderness Bhiksu Sangha (Community of Monks) Moon's consort named Auspicious Moon Deity of Suburbs Girl Bodhisattva Chandra (the Moon God) Great Brahma and Consort Retinue Deity of Market Stalls Maha Nang
○月后名月相
□四禪天 □主城神 △𨷂名火神 ○童男菩薩
□無色天
□凈居自在天子 □主村神 △劫微 ○比丘眾
□普花天子 □主洲神 △芒囊娑 ○蓮花勝菩薩
□光鬘天子 <
□主山神 △社吒啰 ○菩薩眾
□意生天子 □主悉地物神 △句𡀔誕囊 ○比丘眾
□名稱遠聞天子 □主悉地神 △沒栗拏 (○童女菩薩○賢劫菩薩)
□大自在妃並眷屬 □
【現代漢語翻譯】
現代漢語譯本
○月后名月相
□四禪天（catuttha jhāna） □主城神 △𨷂名火神 ○童男菩薩
□無色天（arūpa jhāna）
□凈居自在天子 □主村神 △劫微 ○比丘眾
□普花天子 □主洲神 △芒囊娑 ○蓮花勝菩薩
□光鬘天子 <
【English Translation】
English version
○ Moon, Later Named Moon Phase
□ Fourth Dhyana Heaven □ Chief City Deity △𨷂 Named Fire Deity ○ Boy Bodhisattva
□ Formless Heaven
□ Pure Abode自在 Deva □ Chief Village Deity △ Jie Wei ○ Bhikshu Sangha
□ Universal Flower Deva □ Chief Continent Deity △ Mang Nang Suo ○ Lotus Victory Bodhisattva
□ Garland of Light Deva <
主仙藥神 △露系多 □阿修羅女眷屬<
□大自在天並眷屬 □主藥計神 △芒嚕多 □阿修羅眷屬<
□摩醯首羅子及妃 □主藥神 △捺嚕迦
□持明妃 □悉地持明妃<
□持明仙 □悉地持明仙<
右第三重竟
阿阇梨言。第一院東方如來鉤。乃至如來甲等。皆是毗盧遮那三昧。一一作天女形。如漫荼羅方圓以辨其色。坐白蓮臺上。手中復持蓮花。花上各以物像用為摽幟。如鉤輪刀槊商佉鈴鐸罥索甲冑等。皆依本相畫之。頂相豪相
【現代漢語翻譯】 現代漢語譯本 主仙藥神（掌管仙藥的神） △露系多 □阿修羅女眷屬 □大自在天（Maheśvara）並眷屬 □主藥計神 △芒嚕多 □阿修羅眷屬 □摩醯首羅（Maheśvara）子及妃 □主藥神 △捺嚕迦 □持明妃（Vidyadhara） □悉地持明妃 △娑摩醯捺羅 ○摩睺羅伽（Mahoraga）女 □持明仙（Vidyadhara） □悉地持明仙 △諸火仙等 ○摩睺羅伽（Mahoraga） 右第三重竟 阿阇梨（Acharya）言：『第一院東方如來鉤，乃至如來甲等，皆是毗盧遮那（Vairocana）三昧。一一作天女形，如漫荼羅（Mandala）方圓以辨其色，坐白蓮臺上，手中復持蓮花，花上各以物像用為摽幟。如鉤輪刀槊商佉鈴鐸罥索甲冑等，皆依本相畫之，頂相豪相。』
【English Translation】 English version Main Immortal Medicine God △ Lù xì duō □ Female attendants of Asura □ Great自在天 (Maheśvara) and attendants □ Main Medicine 計 God △ Máng lū duō □ Attendants of Asura □ Son and Consort of 摩醯首羅 (Maheśvara) □ Main Medicine God △ Nà lū jiā □ Vidyadhara Consort □ Siddhi Vidyadhara Consort △ Suō mó xī nà luó ○ Female Mahoraga □ Vidyadhara Immortal □ Siddhi Vidyadhara Immortal △ Various Fire Immortals etc. ○ Mahoraga End of the Third Layer on the Right The Acharya says: 'The Eastern Tathagata Hook of the First Court, and even the Tathagata Armor, etc., are all Samadhi of Vairocana. Each is made into the form of a celestial woman, and their colors are distinguished according to the square and round shapes of the Mandala. They sit on white lotus platforms, and each holds a lotus flower in their hand, with various objects on the flowers used as emblems. Such as hooks, wheels, knives, spears, conches, bells, snares, armor, etc., all should be painted according to their original forms, including the crown and the ūrṇā.'
口舌牙唇等。準例推可解。如來臍于蓮上圖作連環圓好之相。如來腰亦頗旋曲如數珠鬘形。如來藏如輪王馬寶藏相不現之形。如來施愿當作與愿手。如來法及辨說等或持經藏或作說法手。念處十力等皆是止觀相應法。作寂然三昧之容。三昧耶當作佛頂相。如來頂相具攝一切功德。凡手中無物可為幖幟者。皆應置之。若漫荼羅不作尊形但示秘密印者。于金剛座上作蓮華臺。臺上如前畫作幖幟。其作字漫荼羅者。經中有種子字。當如法置之。如經不載。當取梵名中最初字為種子字。或可通用阿字也。北面蓮花部諸尊。若經中不說形相者。通作紅蓮花色或凈白色如金色尊等。則依名辨之。所持印相亦如佛部中說。然用蓮花為幖幟。如蓮花輪像。當以四蓮花葉如十字之形用為輪輻。輻外作刃環圍之。蓮花刀當於蓮上置刀。刀鋒上又用蓮花以為摽幟相。金剛杵戟等皆亦如是。蓮花罥索以蓮華為兩茸。鐸則以蓮花為系。鬘則貫穿蓮花以莊嚴身。或於所持花上置之。戴塔吉祥于頂髻上置窣堵波。或在所持花上。蓮花尊則于花上重置蓮花。寶德尊蓮花上有寶。能授一切愿明王能滿一切希愿。其狀非一如觀世音手持蓮花。花上或置如意寶。隨息災增益降伏事。在彼相應壇中。大吉祥二手各持蓮花。水吉祥或蓮中出水或手垂出水。被鹿皮尊
【現代漢語翻譯】 現代漢語譯本： 口、舌、牙齒、嘴唇等等。按照這個準則類推，就可以理解了。如來的肚臍在蓮花上，圖畫作成連環圓滿美好的樣子。如來的腰部也頗為旋轉彎曲，如同數珠鬘（māla，花環）的形狀。如來藏（Tathāgatagarbha）如同輪王（cakravartin）的馬寶藏相，是不顯現的形狀。如來的施愿印應當作成與愿手（varada-mudrā）。如來的法以及辨說等等，或者手持經藏，或者作成說法手（vitarka-mudrā）。念處（smṛtyupasthāna）、十力（daśa-bala）等等，都是止觀相應的法，作成寂然入三昧（samādhi）的容貌。三昧耶（samaya）應當作成佛頂相（uṣṇīṣa）。如來的頂相具足攝取一切功德。凡是手中沒有東西可以作為標幟的，都應當放置標幟。如果曼荼羅（maṇḍala）不作尊形，只是顯示秘密印者，在金剛座上作成蓮花臺。臺上如前面所說，畫作標幟。如果是作字曼荼羅，經中有種子字（bīja），應當如法放置。如果經中沒有記載，應當取梵名中最初的字作為種子字，或者可以通用阿（a）字。北面蓮花部諸尊，如果經中沒有說形相的，通常作成紅蓮花色或者凈白色，如金色尊等等，就依據名字來辨別。所持的印相也如佛部中所說。然而用蓮花作為標幟。如蓮花輪像，應當以四蓮花葉如十字的形狀用作為輪輻，輪輻外作成刃環圍繞。蓮花刀應當在蓮花上放置刀，刀鋒上又用蓮花作為標幟相。金剛杵、戟等等也都是這樣。蓮花罥索（pāśa）以蓮花作為兩個軟毛。鐸（ghanta，鈴）則以蓮花作為系。鬘（māla，花環）則貫穿蓮花以莊嚴身體，或者在所持的花上放置。戴塔吉祥，在頂髻上放置窣堵波（stūpa，塔），或者在所持的花上。蓮花尊則在花上重疊放置蓮花。寶德尊蓮花上有寶。能授一切愿明王能滿足一切希愿。它的形狀不是唯一的，如觀世音（Avalokiteśvara）手持蓮花，花上或者放置如意寶（cintāmaṇi）。隨著息災、增益、降伏的事情，在彼相應的壇中。大吉祥二手各持蓮花。水吉祥或者蓮花中出水，或者手垂下出水。被鹿皮尊
【English Translation】 English version: Mouth, tongue, teeth, lips, and so on. It can be understood by analogy with the standard examples. The Tathāgata's (如來) navel is on a lotus, and the drawing is made into a continuous, round, and beautiful appearance. The Tathāgata's (如來) waist is also quite twisted and curved, like the shape of a rosary (māla). The Tathāgatagarbha (如來藏) is like the treasure of the wheel-turning king's (cakravartin) horse, an unmanifested form. The Tathāgata's (如來) wish-granting mudrā (施愿) should be made with a wish-granting hand (varada-mudrā). The Tathāgata's (如來) Dharma and explanations, etc., either hold a scripture or make the teaching hand gesture (vitarka-mudrā). The four foundations of mindfulness (smṛtyupasthāna), the ten powers (daśa-bala), etc., are all practices corresponding to śamatha-vipassanā (止觀), made with a serene samādhi (三昧) appearance. Samaya (三昧耶) should be made into the uṣṇīṣa (佛頂相). The Tathāgata's (如來) uṣṇīṣa (頂相) fully encompasses all merits. In general, if there is nothing in the hand that can be used as a symbol, a symbol should be placed. If the maṇḍala (漫荼羅) does not depict the form of a deity but only shows secret mudrās, a lotus pedestal should be made on the vajra seat. On the pedestal, as mentioned before, draw the symbol. If it is a letter maṇḍala, and there is a seed syllable (bīja) in the scripture, it should be placed according to the Dharma. If it is not recorded in the scripture, the first letter of the Sanskrit name should be taken as the seed syllable, or the syllable 'a' (阿) can be used universally. The deities of the Lotus family in the north, if their forms are not described in the scripture, are generally made in the color of a red lotus or pure white, such as the golden deities, etc., which are distinguished by their names. The mudrās they hold are also as described in the Buddha family. However, the lotus is used as a symbol. For example, the image of a lotus wheel should use four lotus petals in the shape of a cross as wheel spokes, and a ring of blades should be made around the spokes. The lotus knife should have a knife placed on the lotus, and another lotus should be used as a symbol on the blade. The vajra, halberd, etc., are all the same. The lotus noose (pāśa) uses the lotus as two soft hairs. The bell (ghanta) uses the lotus as a tie. The garland (māla) is strung with lotuses to adorn the body, or placed on the flower held. Wearing a stupa (戴塔吉祥) means placing a stupa (stūpa) on the topknot, or on the flower held. The Lotus deity places a lotus on top of the flower. The Jewel Virtue deity has a jewel on the lotus. The All-Wish-Granting Vidyārāja (能授一切愿明王) can fulfill all wishes. Its form is not unique, like Avalokiteśvara (觀世音) holding a lotus, with a cintāmaṇi (如意寶) placed on the flower. Depending on the pacifying, increasing, and subjugating activities, it is in the corresponding maṇḍala. The Great Auspicious One (大吉祥) holds a lotus in each hand. The Water Auspicious One (水吉祥) either has water coming out of the lotus or water dripping from the hand. The one covered in deerskin (被鹿皮尊).
當以鹿皮嚴身。如梵天像。其契印漫荼羅例同前說。通用娑字為種子也。南面金剛部諸尊亦可依經。初所列名者皆具置之。隨作方圓三角半月等壇。身色亦爾。或持一股拔折羅。或持三股五股。上下二鋒等種種金剛標相。如經中所說隨意置之。其刀斧鉤針等。皆以金剛為摽幟。刀則刃鋒柄飾。皆作金剛杵端铦銳之形。罥索連鎖兩端皆如三股拔折羅像。輪以十字金剛為輻輞。利刃環繞圍之。鐸以一股金剛為上系十字金剛為舌。余皆例推可解。契印漫荼羅。亦于金剛座上置白蓮花。花上各表其物。若作字漫荼羅。執金剛所統眷屬通用縛字。余金剛通用𤙖字為種子也。第二院諸菩薩眾。若經中具載形相者。一一如其本教畫之。無文者通用真陀摩尼印。當持蓮花。花上置如意寶。周匝焰鬘圍之。或隨彼名中義趣以表其相。如寶冠菩薩即于花上置冠。寶網菩薩則于花上置網。寶掌菩薩掌中置寶。發心轉法輪印手中持論。所有諸闕位處。皆置賢劫菩薩。其使者奉教等。皆作卑下之容。其使者操持刀捧狀如夾門守禦。奉教者或執持于捧印或瞻仰所尊。若受指麾教敕。守護者則如守門通訊有所咨白。各隨其類也。降閻摩尊是文殊眷屬具大威勢。其身六面六臂六足。水牛為座面有三目。色如玄雲作極忿怒之狀。當撿文殊梵本具足圖之。凡
此等諸尊。若余經中具說形相者。亦可依彼圖畫入曼荼羅時中。此諸尊。毗盧遮那經不載真言手印。即別出余經者。當依彼經授與真言手印。令依此經供養次第法行之也。第三院十方佛等。各依常相圖之。若作契印當以如來頂相。種子則以阿字。聲聞緣覺一同比丘儀式。是中緣覺小差別者。謂或有肉髻等大人之相。若契印當用缽袈裟錫杖等。其種子字如經中真言所說。東方日天之前或置摩利支天女。如陀羅尼集出之。北方夜叉八將圖中𨷂少者。其形大抵相似。皆被甲冑持伽馱印。身相圓滿端正。以彼趣所求無乏常快樂自恣故也。羊耳馬耳象耳等。皆是鳩槃荼眷屬。其形不同夜叉。皆露身垂毛作非人之像。耳同畜獸。圖云持明仙者。是余藥力等所成。悉地持明仙者。皆是專依咒術得悉地人。直言諸仙者。皆圍陀事火之類。勤修苦行成五通神仙。又有夜叉持明。是彼類中福德最勝。天趣之所攝者。與世仙又殊也。其山海河池林樹谷藥城邑道路等神。各以本名為摽幟相。山神坐山河神在河。其樹藥等或手執持或依其上。當以義類推之。花嚴中更有足行神身眾神。是護諸跂行之類及護身神。亦可依次列之。西方非人趣者。當知毗盧遮那普門身中。純是雜類鬼神傍生等。圖中無別名相者多在其中。所攝最多也。路系多是赤色。辟
【現代漢語翻譯】 現代漢語譯本： 這些諸尊，如果在其他經典中詳細描述了形象，也可以根據那些經典中的圖畫，在進入曼荼羅時使用。這些諸尊，在《毗盧遮那經》（Mahavairocana Sutra）中沒有記載真言（mantra）和手印（mudra），如果其他經典中有記載的，應當依據那些經典授予真言和手印，讓他們依照此經的供養次第法來修行。第三院的十方佛等，各自按照通常的形象來繪製。如果要做契印（mudra），應當用如來頂相。種子字（bija）則用『阿』（A）字。聲聞（sravaka）和緣覺（pratyekabuddha）都採用比丘（bhiksu）的儀式。其中緣覺略有差別，比如或者有肉髻等大丈夫之相。如果要做契印，應當用缽（patra）、袈裟（kasaya）、錫杖（khakkhara）等。他們的種子字如經典中真言所說。東方日天（Surya）之前可以設定摩利支天女（Marici），如《陀羅尼集》（Dharani-samgraha）所記載。北方夜叉（yaksa）八大將圖中缺少的那些，其形象大致相似，都身披甲冑，手持伽馱印（gadha-mudra），身相圓滿端正，因為他們所追求的沒有缺乏，常常快樂自在。羊耳、馬耳、象耳等，都是鳩槃荼（kumbhanda）的眷屬，他們的形象不同於夜叉，都裸露身體，垂著毛髮，呈現非人之像，耳朵如同畜生。圖中所說的持明仙（vidyadhara），是依靠藥物力量等成就的。悉地持明仙（siddha-vidyadhara），都是專門依靠咒術得到悉地（siddhi）的人。直接說諸仙的，都是圍陀（Veda）事火之類，勤奮修行苦行成就五通的神仙。還有夜叉持明，是他們那一類中福德最殊勝的，屬於天趣所攝的，與世間的仙人又不同。山、海、河、池、林、樹、谷、藥、城邑、道路等神，各自用本身的名稱作為標誌。山神坐在山上，河神在河裡。樹神、藥神等或者手執持，或者依附在上面，應當根據義理來推斷。在《華嚴經》（Avatamsaka Sutra）中還有足行神、身眾神，是守護各種爬行之類以及守護身體的神，也可以依次排列。西方非人趣，應當知道毗盧遮那（Vairocana）普門身中，純粹是雜類鬼神、傍生等，圖中沒有特別名稱形象的，大多在其中，所攝最多。路系多是赤色，辟邪。
【English Translation】 English version: These deities, if their forms are described in detail in other sutras, can also be depicted according to those sutras when entering the mandala. For these deities, if the 'Mahavairocana Sutra' does not contain their mantras and mudras, and they are found in other sutras, then the mantras and mudras should be conferred according to those sutras, so that they may practice the offering rituals according to this sutra. The Buddhas of the ten directions in the third court should each be depicted according to their usual forms. If a mudra is to be made, it should be the form of the Buddha's crown. The bija (seed syllable) should be the syllable 'A'. Sravakas (hearers) and pratyekabuddhas (solitary realizers) should all follow the rituals of bhiksus (monks). Among them, pratyekabuddhas have slight differences, such as having the appearance of a great man with a ushnisha (cranial protuberance). If a mudra is to be made, it should use a patra (bowl), kasaya (robe), khakkhara (staff), etc. Their bija syllables are as described in the mantras in the sutras. Before Surya (the Sun God) in the east, Marici (the Goddess of Light) may be placed, as described in the 'Dharani-samgraha'. Those missing from the diagram of the eight yaksa (night demon) generals in the north are generally similar in form, all wearing armor, holding the gadha-mudra (firm mudra), with complete and upright appearances, because they lack nothing in what they seek, and are always happy and at ease. Those with sheep ears, horse ears, elephant ears, etc., are all members of the kumbhanda (demon) family. Their forms are different from yakshas, all with naked bodies and hanging hair, appearing as non-human beings, with ears like those of animals. The vidyadharas (knowledge holders) depicted in the diagrams are those who have attained siddhis (accomplishments) through the power of medicine, etc. The siddha-vidyadharas are all those who have attained siddhis specifically through the use of mantras. Those simply referred to as devas (celestial beings) are those who perform fire rituals according to the Vedas, diligently cultivating ascetic practices to achieve the five supernatural powers. There are also yaksa-vidyadharas, who are the most virtuous among their kind, belonging to the celestial realm, and are different from worldly devas. The gods of mountains, seas, rivers, ponds, forests, trees, grains, medicines, cities, roads, etc., each use their own names as identifying marks. The mountain god sits on the mountain, the river god is in the river. The tree god, medicine god, etc., either hold them in their hands or rely on them, and should be inferred according to their meaning. In the 'Avatamsaka Sutra', there are also foot-traveling gods and body-crowd gods, who protect various crawling creatures and protect the body, and can also be arranged in order. The non-human realm in the west should be understood as being purely composed of various kinds of ghosts, spirits, and animals within the universal body of Vairocana. Those without special names or forms in the diagrams are mostly among them, and are the most numerous. The road system is mostly red, warding off evil.
多是黃色。訖嘌瑟拏是黑色。其青色亦是中攝。若依此方中明義。則當各別出之。訖勞是白色。皆是一類龍王。各依本色畫之。若加鄔波字者其色稍淺。遜那鄔波遜那亦是護門大龍王。皆右手持刀左持罥索。主年月時分神等皆作天女形。執持花枝等以為標相。若主善事者。其花亦令色相圓備。若主惡事者。則持萎萃花果等。其主六時神。亦可持六枝之花。作隨時榮落之像以表其事。主晝夜者。亦可以花敷花合明之。他皆放此。南方苾陵吃嘌知。是摩醯首羅子。身極枯瘦。以常降伏怨敵。假使骨肉消盡要令得勝。故為此形。私謂即是智度所云。常修苦行割肉祀火。感生諸惡神者。所以位在南方。其十二火天。經中略說形像。有一神闕名者。但依諸火天總相形。余如圖中所示也。
經云。爾時執金剛秘密主。於一切眾會中。諦觀大日如來。目不暫瞬者。時佛如所示現普門漫荼羅。演說諸尊圖位竟。秘密主以普眼觀此一一諸尊。皆不見根本亦無住處。悉是蓮花臺藏實相之身。出生種種方便不可窮盡。爾時深自慶幸發希有心。倍於此法生難遭想。將欲更問深義。故先說偈也。初偈意言。一切智慧者。出興於世間。如彼靈瑞花。時時乃現一耳。佛優曇花雖則難遇。然此真言法要倍復難遇之。何以故。此是如來秘藏。長夜守
【現代漢語翻譯】 現代漢語譯本： 多數龍是黃色的。訖嘌瑟拏（Krishna，黑天）是黑色的。青色也屬於其中。如果按照此地的意義來解釋，則應當分別畫出。訖勞（Krau）是白色的。這些都是同一類的龍王，各自按照本身的顏色來畫。如果加上『鄔波』（upa，近）字，則顏色稍微淺一些。遜那（Sunna）鄔波遜那（Upasunna）也是護門的大龍王，都右手持刀，左手持罥索（繩索）。主管年月時分的神等都畫作天女的形象，手執花枝等作為標誌。如果主管善事的，其花也令其顏色圓滿美好；如果主管惡事的，則手持枯萎凋謝的花果等。主管六時的神，也可以手持六枝花，作出隨著時間榮盛衰落的形象來表示其職責。主管晝夜的神，也可以用花開花合來表明。其他的都仿照這個例子。 南方的苾陵吃嘌知（Bhringakritin），是摩醯首羅（Maheshvara，大自在天）的兒子，身體極其枯瘦，因為他經常降伏怨敵，即使骨肉消盡也要取得勝利，所以是這樣的形象。我私下認為他就是《智度論》里所說的，經常修行苦行，割肉祭祀火，感應而生出各種惡神的人，所以他的位置在南方。關於十二火天，經中簡略地說了他們的形象，有一位神闕名，但可以依照諸火天的總相來畫，其餘的如圖中所示。
經中說：當時，執金剛秘密主（Vajrapani, Secret Lord）在一切大眾集會中，專注地觀看大日如來（Mahavairocana），眼睛都不眨一下。這時，佛如所示現普門曼荼羅（Samantamukha-mandala），演說諸尊的圖位完畢。秘密主用普眼觀察這每一位尊，都看不到根本，也沒有住處，全部都是蓮花臺藏實相之身，出生種種方便不可窮盡。當時他深深地感到慶幸，生起稀有的心，更加覺得此法難以遭遇。將要更進一步詢問深奧的意義，所以先說了偈頌。第一個偈頌的意思是：一切智慧者，出現在世間，就像那靈瑞的優曇花一樣，時時才出現一次啊。佛的優曇花雖然難以遇到，然而這真言的法要更加難以遇到。為什麼呢？因為這是如來的秘藏，長夜守護。
【English Translation】 English version: Most dragons are yellow. Krishna (Kritta-ishana) is black. Blue is also included among them. If interpreted according to the meaning in this place, then they should be depicted separately. Krau (Kritta-rau) is white. These are all the same type of dragon kings, each drawn according to their own color. If the word 'upa' (near) is added, the color is slightly lighter. Sunna Upasunna are also great dragon kings guarding the gates, both holding a sword in their right hand and a noose (rope) in their left. The deities in charge of years, months, hours, and divisions of time are all depicted as celestial women, holding flower branches, etc., as symbols. If they are in charge of good deeds, their flowers are made to be perfectly beautiful in color; if they are in charge of evil deeds, they hold withered and decaying flowers and fruits, etc. The deities in charge of the six periods of time can also hold six branches of flowers, depicting the images of flourishing and declining with time to represent their duties. Those in charge of day and night can also indicate this with opening and closing flowers. All others should follow this example. Bhringakritin in the south is the son of Maheshvara (Mahesvara, Great Lord), his body extremely emaciated because he constantly subdues enemies, and even if his flesh and bones are exhausted, he must achieve victory, so this is his form. I privately think that he is the one mentioned in the Mahaprajnaparamita-sastra (Treatise on the Great Perfection of Wisdom), who constantly practices asceticism, cuts off his flesh to sacrifice to the fire, and evokes various evil spirits, so his position is in the south. Regarding the twelve fire deities (Agni-devas), the sutra briefly describes their forms. There is one deity whose name is missing, but one can draw him according to the general appearance of the fire deities, and the rest are as shown in the picture.
The sutra says: At that time, Vajrapani (Vajrapani, Secret Lord), the Secret Lord, in the assembly of all beings, attentively watched Mahavairocana (Mahavairocana), the Great Sun Buddha, without blinking his eyes. At this time, the Buddha manifested the Samantamukha-mandala (Samantamukha-mandala) as shown, and finished expounding the positions of all the deities. The Secret Lord observed each of these deities with his universal eye, and could not see their origin, nor any place of dwelling. All of them are the embodiment of the lotus womb of true reality, giving rise to inexhaustible skillful means. At that time, he felt deeply fortunate, and a rare mind arose, making him feel even more that this Dharma is difficult to encounter. Intending to further inquire about the profound meaning, he first spoke a verse. The meaning of the first verse is: The all-wise one appears in the world, like the auspicious Udumbara flower, which appears only once in a while. Although the Buddha's Udumbara flower is difficult to encounter, the essential Dharma of this mantra is even more difficult to encounter. Why? Because this is the secret treasure of the Tathagata (Tathagata), guarded throughout the long night.
護不妄授人。茍無頓悟之機則不入其手。世尊在世猶多怨嫉。況末代乎。複次此經。自釋難現因緣。若眾生一見此漫荼羅者。無始以來惡業重障。摧滅無餘。必定得大菩提記故。非鈍根薄福之人所能遭也。一見尚難。何況次第修行。當知是人轉復希有。常為普門海會之所稱歎名聞十方。又同大日如來有種種名號。故曰無量稱也。
經云。行此無上句者。即是修行無上菩提句。此阿字門為一切真言之王。猶如世尊為諸法之王。故曰真言救世者。次二句明救世之業。所為能令行人成金剛性。止斷諸惡趣一切苦不生也。
經云。若修如是行。妙慧深不動者。若具存真本。應言慧極深不動。如大海之心以極深廣故。又極遠離二邊故。乃至大風起時不能搖動。若行者入此真言大海心時。亦復如是。以妙慧甚深無量。又極遠離二邊故。一切諸法不能動搖。如娑竭羅龍王降雨六天時。于自宮三業都無動作。若解如是義者。則知漫荼羅種種方便。皆悉住于實際也。
經云。時普集會一切大眾。及諸持金剛者。以一音聲讚歎金剛手者。彼諸大眾。聞佛廣演曼荼羅圖位竟。欲問此中法界幖幟及金剛事業。敬重世尊故未敢發言。以金剛手能觀察眾心乘機說偈。必知欲決疑網。普利無量眾生。是故稱讚證明勸令發問。又十佛
【現代漢語翻譯】 現代漢語譯本：不可輕易將此法傳授於人。如果沒有頓悟的機緣，此法便不應落入其手。世尊在世時尚且有諸多怨恨嫉妒，更何況是末法時代呢？再者，此經自有解釋其殊勝因緣之處。如果眾生一旦見到此漫荼羅（Mandala，壇城），無始以來的惡業重障都將徹底摧毀，必定會得到大菩提的授記，所以不是資質愚鈍、福報淺薄之人所能遇到的。僅僅是見一次都很難，更何況是次第修行呢？應當知道這樣的人非常稀有，常常被普門海會所稱讚，名聲傳遍十方。又如同大日如來一樣，具有種種名號，所以說有無量稱謂。
經文說：『修行此無上句者，即是修行無上菩提句。』此阿字門是一切真言之王，猶如世尊是諸法之王，所以說是真言救世者。接下來的兩句說明救世的事業，所做的是能令修行者成就金剛的體性，止息斷絕一切惡趣的痛苦，不再產生。
經文說：『若修如是行，妙慧深不動者。』如果真本儲存完好，應該說『慧極深不動』。如同大海的心，因為極其深廣，又極其遠離二邊，乃至大風颳起時也不能搖動。如果修行者進入此真言大海的心時，也是這樣。因為妙慧甚深無量，又極其遠離二邊，一切諸法都不能動搖。如同娑竭羅龍王（Sāgara-nāgarāja，海龍王）降雨六天時，在自己的宮殿中，身口意三業都沒有任何動作。如果理解了這樣的含義，就知道漫荼羅的種種方便，都安住于實際。
經文說：『時普**一切大眾，及諸持金剛者，以一音聲讚歎金剛手者。』彼諸大眾，聽聞佛陀廣為演說曼荼羅的圖位完畢，想要詢問其中的法界標幟以及金剛事業，因為敬重世尊所以不敢發言，金剛手（Vajrapāṇi，執金剛菩薩）能夠觀察眾人的心意，抓住時機說偈，必定知道他們想要決斷疑網，普遍利益無量眾生，所以稱讚證明，勸請他們發問。又十方諸佛
【English Translation】 English version: It is not permissible to impart this Dharma casually to others. If there is no opportunity for sudden enlightenment, it should not fall into their hands. Even when the World Honored One was alive, there were many resentments and jealousies, how much more so in the degenerate age? Furthermore, this scripture itself explains the causes and conditions for its manifestation. If sentient beings were to see this Mandala (sacred diagram), the heavy karmic obstacles from beginningless time would be completely destroyed, and they would certainly receive the prediction of Great Bodhi. Therefore, it cannot be encountered by those of dull faculties and meager blessings. Even seeing it once is difficult, let alone practicing it in sequence? One should know that such a person is extremely rare, and is constantly praised by the assembly of the Universal Gate, their name heard in the ten directions. Moreover, like Mahāvairocana Tathāgata (the Great Sun Buddha), they have various names, hence it is said to have immeasurable appellations.
The scripture says: 'Those who practice this supreme phrase are practicing the supreme Bodhi phrase.' This 'A' syllable gate is the king of all mantras, just as the World Honored One is the king of all dharmas, hence it is said to be the mantra savior of the world. The next two phrases explain the work of saving the world, which is to enable practitioners to achieve the Vajra (diamond) nature, to stop and cut off the suffering of all evil destinies, so that they no longer arise.
The scripture says: 'If one cultivates such practice, with wonderful wisdom that is deeply unmoving.' If the original text is well-preserved, it should say 'wisdom is extremely deep and unmoving.' Like the mind of the great ocean, because it is extremely deep and vast, and extremely far from the two extremes, even when great winds arise, it cannot be shaken. If a practitioner enters the mind of this mantra ocean, it is also like this. Because the wonderful wisdom is extremely deep and immeasurable, and extremely far from the two extremes, all dharmas cannot shake it. Like Sāgara-nāgarāja (the Dragon King of the Sea) when raining on the six heavens, in his own palace, his body, speech, and mind have no movement at all. If one understands such a meaning, then one knows that all the skillful means of the Mandala abide in reality.
The scripture says: 'Then the universal assembly and all the Vajra holders praised Vajrapāṇi (the Bodhisattva holding the Vajra) with one voice.' The great assembly, having heard the Buddha extensively expound the Mandala's diagram and positions, wanted to ask about the emblems of the Dharma realm and the Vajra activities, but because they revered the World Honored One, they did not dare to speak. Vajrapāṇi (the Bodhisattva holding the Vajra) was able to observe the minds of the assembly, seized the opportunity to speak in verse, and certainly knew that they wanted to resolve their doubts and universally benefit countless sentient beings, therefore he praised and testified, urging them to ask questions. Also, the ten Buddhas
剎微塵眾等以一心一味。令一人誦此法音。非謂人人俱時別說也。偈云善哉善哉大勤勇。汝已修行真言行。能問一切真言義。我等咸有意思惟者。真言行即是三平等法門。汝于持三密人中最為上首。故能問世尊普門深義。如仁者所欲問佛義。我等亦皆有是思惟。今悉同心思欲當速陳說也。次言。一切現為汝證驗。依住真言之行力者。言我等初發心時。由住此無上句故。乃至能于金剛慧海甚深不動。是故必定師子吼。于汝前所說偈現作證明。我等諸有所作。皆由住真言行依真言勢力。而與得成就。若汝咨問如來秘密方便者。諸有求大乘人。當於真言行法皆得通達。以通達故不久勤修。亦與我等無異。以見如是利義故。以一音聲同心勸助也。爾時秘密主蒙大眾勸發已。即說伽他廣問世尊。初一偈問彩色義。有四句。第一句問云何是彩色義。第二句問當以何色。第三句問云何安置此色。先於何處。內耶外耶。第四句布色時以何色為先。此是造漫荼羅時一種支分也。次偈問諸門摽相。有三句偈。第一句問門旗形量。第二句問門廂形量。第三句問建立諸門法度形量。如是種種秘密摽幟。阿阇梨皆應善通達之。又是一支分也。次有二偈。大凡有八問。第一句問云何奉食及花香等。第二句問寶瓶法則。當知一切諸供養具皆在其中。阿
【現代漢語翻譯】 現代漢語譯本 剎微塵眾（極小的微粒）等以一心一味，令一人誦此法音，並非指人人同時分別宣說。偈語說：『善哉善哉大勤勇，你已修行真言行，能問一切真言義，我等咸有意思惟者。』真言行即是三平等法門。你在持三密（身、語、意）的人中最爲了不起，所以能問世尊普門深義。如仁者（指秘密主金剛手菩薩）所欲問佛義，我等也都這樣思惟，現在都同心想盡快陳述。接著說：『一切現為汝證驗，依住真言之行力者。』意思是說我等初發心時，由於安住於此無上句（真言），乃至能于金剛慧海甚深不動。因此必定如師子吼（獅子吼，比喻說法無畏），為你前面所說的偈語現作證明。我等諸有所作，皆由安住真言行，依靠真言勢力，而得以成就。若你諮詢如來秘密方便，凡是求大乘（佛教的一個主要流派）的人，應當對真言行法都通達。因為通達的緣故，不久勤修，也與我等無異。因為見到這樣的利益，所以以一個聲音同心勸助。 爾時秘密主（金剛手菩薩的別名）蒙大眾勸發后，即說伽他（偈頌）廣問世尊。初一偈問彩色義，有四句。第一句問什麼是彩色義？第二句問應當用什麼顏色？第三句問應當如何安置此色，先在何處，內耶外耶？第四句布色時以什麼顏色為先？這是造曼荼羅（壇城）時的一種支分（組成部分）。次偈問諸門摽相（標誌），有三句偈。第一句問門旗的形狀和尺寸。第二句問門廂的形狀和尺寸。第三句問建立諸門的法度和尺寸。像這樣種種秘密標誌，阿阇梨（導師）都應該善於通達。這也是一支分。次有二偈，大凡有八問。第一句問如何奉食及花香等？第二句問寶瓶的法則，應當知道一切諸供養具都在其中。
【English Translation】 English version The assembly of beings like countless dust motes, with one heart and one mind, requested one person to recite this Dharma sound, not that everyone should speak separately at the same time. The verse says: 'Excellent, excellent, great diligent one, you have cultivated the mantra practice, and can ask about the meaning of all mantras; we all have these thoughts.' The mantra practice is the Dharma gate of the three equalities (of body, speech, and mind). Among those who uphold the three secrets (body, speech, and mind), you are the most outstanding, so you can ask the World Honored One about the profound meaning of the universal gate. As the noble one (referring to Secret Lord Vajrapani) wishes to ask about the Buddha's meaning, we all have these thoughts as well, and now we all want to state them quickly with one mind. Then they said: 'Everything is now a verification for you, relying on the power of the practice of mantra.' Meaning that when we first aroused our minds, because we abide in this unsurpassed phrase (mantra), we can even remain deeply unmoving in the Vajra Sea of Wisdom. Therefore, we will surely roar like a lion (lion's roar, a metaphor for fearlessly proclaiming the Dharma), and now verify the verses you spoke earlier. All that we do is accomplished by abiding in the mantra practice and relying on the power of the mantra. If you inquire about the Tathagata's secret expedient means, all those who seek the Mahayana (a major school of Buddhism) should be thoroughly versed in the Dharma of mantra practice. Because of this thorough understanding, with diligent practice, they will soon be no different from us. Because we see such benefits, we encourage and assist with one voice and one mind. At that time, Secret Lord (another name for Vajrapani) was encouraged by the assembly and then spoke the Gatha (verses) to extensively question the World Honored One. The first verse asks about the meaning of colors, with four lines. The first line asks, 'What is the meaning of colors?' The second line asks, 'What color should be used?' The third line asks, 'How should this color be placed, where first, inside or outside?' The fourth line asks, 'When applying colors, which color comes first?' This is one of the limbs (components) when creating a Mandala (sacred diagram). The next verse asks about the signs of the gates, with three lines. The first line asks about the shape and size of the gate flags. The second line asks about the shape and size of the gate pillars. The third line asks about the rules and sizes for establishing the gates. Like these various secret signs, the Acharya (teacher) should be well-versed in them. This is also a limb. Next, there are two verses, with a total of eight questions. The first line asks, 'How should offerings of food, flowers, incense, etc., be made?' The second line asks about the rules for the treasure vase, and it should be known that all the various offering implements are within it.
阇梨當隨事相辦其性類。又是一種支分也。第三句問云何引召弟子入漫荼羅。第四句問云何作灌頂法。第五句問云何儭奉所尊。然此中復有二種。若初心行人依世諦漫荼羅。云何召入灌頂奉獻阿阇梨。若已修習瑜伽作秘密灌頂。云何召入灌頂奉獻阿阇梨。正作法時。所有加持教授方便皆此中攝。又是一種支分也。第六句問護摩處所。亦有淺密二釋及息災增益降伏等諸異方便。第七句問真言部類字義句義。第八句問三昧門淺深差別之相。凡阿阇梨未善通達如是法者。不應建立漫荼羅。又成三種支分也。如是問竟。大寂法王告執金剛言。汝當一心諦聽。次說偈言。最勝真言道。出生大乘果者。大乘果即是佛無上慧。要由如是方便得生。由汝善言能請問我故。今普為諸摩訶薩。開示演說也。初一偈答色義云。染彼眾生界。以法界之味。古佛所宣說。是名為色義者。猶如世間染色。能染凈疊使同味故。以味解色。如雲袈裟味者。即染作袈裟色也。今此漫荼羅色義亦然。以法界不思議色染眾生心。同一凈菩提味。複次如世間染衣先以。灰水洗。則易受染色。今以啰字門焚燒弟子心垢。使成灰燼。然後以嚩字門大慈悲水洗之。使純一清白離諸戲論。然後染作法界漫荼羅。令種種普門身。皆同實相色也。次有兩偈通答三問。問中雲當
以何色。今此答中具用青黃赤白黑五色也。偈云。先安布內色。非安布外色者。是答云何布色。何處先起何處後起也。潔白以為初。赤色為第二。如是黃及青。漸次而彰著。一切內深玄。是謂色先後者。是答是色誰為最初也。潔白是毗盧遮那凈法界色。則一切眾生本源。故最為初。赤是寶幢如來色。既發菩提心於明道中。降伏魔怨滅除蓋障。故第二。黃色是娑羅樹王色。以成正覺時。萬德開敷皆到金剛實際。故第三。青是無量壽色。既到金剛實際。即以加持方便。普現大悲漫荼羅。如凈虛空中具含萬像。故第四。黑色是鼓音如來色。所以垂普門之跡。皆為顯本。本者即是如來自證之地。住大涅槃。若舍加持神力。則一切心量眾生非其境界。是故其色幽玄。而最居后也。複次如世間凈帛。先受染色故。最後黑是染色之極。以最深故不可復加。是以居后。漫荼羅色義亦然。白是越百六十心垢義。此名信色故最初。赤者大勤勇義。是精進色故第二。黃謂一念相應時。定慧均等七覺開敷。是名念色故第三。青者大空三昧義。是名定色故第四。黑者謂大涅槃義。即是如來究竟之慧。是名慧色故名第五。或有說言白色最初。黃為第二。赤為第三。青為第四。黑為第五者。此約受染淺深有容有上之義。又白是信義最初。黃者猶如金剛
【現代漢語翻譯】 現代漢語譯本 以何種顏色繪製？現在的回答中包含了青、黃、赤、白、黑五種顏色。偈語說：『先安布內色，非安布外色』，這是回答如何佈置顏色，何處先開始，何處后開始。『潔白以為初，赤色為第二，如是黃及青，漸次而彰著，一切內深玄，是謂色先後』，這是回答哪種顏色最先開始。潔白是毗盧遮那（Vairocana）凈法界（Dharmadhatu）的顏色，是一切眾生的本源，所以最先。赤色是寶幢如來（Ratnasambhava）的顏色，既然發了菩提心，在明道的過程中，降伏魔怨，滅除蓋障，所以排在第二。黃色是娑羅樹王（Śālarāja）的顏色，因為成就正覺時，萬德開敷，都到達金剛實際，所以排在第三。青色是無量壽（Amitābha）的顏色，既然到達金剛實際，就以加持方便，普遍顯現大悲曼荼羅（Mandala），就像清凈的虛空中包含萬象，所以排在第四。黑色是鼓音如來（Amoghasiddhi）的顏色，所以垂示普門之跡，都是爲了顯現根本。根本就是如來自證之地，安住于大涅槃（Nirvana）。如果捨棄加持神力，那麼一切用心量度的眾生都無法企及這個境界，所以它的顏色幽玄，排在最後。其次，就像世間的凈帛，先接受染色，所以最後黑色是染色的極致，因為最深，所以不能再加深，因此排在最後。曼荼羅顏色的意義也是這樣。白色是超越一百六十種心垢的意義，這叫做信色，所以最先。赤色是代表大勤勇的意義，是精進色，所以排在第二。黃色是指一念相應時，定慧均等，七覺支開敷，這叫做念色，所以排在第三。青色代表大空三昧的意義，這叫做定色，所以排在第四。黑色代表大涅槃的意義，就是如來究竟的智慧，這叫做慧色，所以排在第五。或者有人說白色最初，黃色第二，赤色第三，青色第四，黑色第五，這是根據受染的深淺，有容納和提升的意義。而且白色是信的意義，最先。黃色就像金剛。
【English Translation】 English version What colors are used? The current answer uses the five colors of blue, yellow, red, white, and black. The verse says: 'First arrange the inner colors, not the outer colors,' which answers how to arrange the colors, where to start first, and where to start last. 'Pure white is the first, red is the second, then yellow and blue, gradually becoming apparent, all deep and mysterious within, this is the order of the colors,' which answers which color starts first. Pure white is the color of Vairocana's pure Dharmadhatu, the origin of all beings, so it is the first. Red is the color of Ratnasambhava, having generated Bodhicitta, and in the process of illuminating the path, subduing demonic hindrances and eliminating obscurations, so it is second. Yellow is the color of Śālarāja, because at the time of attaining perfect enlightenment, myriad virtues bloom and all reach the Vajra reality, so it is third. Blue is the color of Amitābha, having reached the Vajra reality, then with the expedient of empowerment, universally manifesting the great compassion Mandala, like the pure empty space containing myriad images, so it is fourth. Black is the color of Amoghasiddhi, so showing the traces of universal access, all to reveal the root. The root is the self-realized ground of the Tathagata, abiding in great Nirvana. If the power of empowerment is abandoned, then all beings who use conceptual thought cannot reach this state, so its color is profound and mysterious, and it is last. Furthermore, like pure silk in the world, first receiving dyeing, so the final black is the extreme of dyeing, because it is the deepest, so it cannot be deepened further, therefore it is last. The meaning of the Mandala colors is also like this. White is the meaning of transcending one hundred and sixty mental defilements, this is called the color of faith, so it is first. Red represents the meaning of great diligence, it is the color of vigor, so it is second. Yellow refers to when a single thought is in accord, Samadhi and Prajna are equal, and the seven factors of enlightenment bloom, this is called the color of mindfulness, so it is third. Blue represents the meaning of great emptiness Samadhi, this is called the color of Samadhi, so it is fourth. Black represents the meaning of great Nirvana, which is the ultimate wisdom of the Tathagata, this is called the color of wisdom, so it is fifth. Or some say that white is first, yellow is second, red is third, blue is fourth, and black is fifth, this is according to the depth of dyeing, having the meaning of accommodation and elevation. Moreover, white is the meaning of faith, the first. Yellow is like Vajra.
不可俎壞。即是進義故第二。赤謂心障凈除光明顯照。即是念義故第三。余如上釋。法門所表各殊也。複次白是寂災色如來部義。故最初。黃是增益色蓮花部義。故第二。赤是降伏色金剛部義。故第三。青是成辦諸事亦出生隨類之形。故第四。黑是攝召義。即諸奉教忿怒等所為眾務。故第五也。複次如世間彩畫不過五色。然更相涉有種種深淺不同。巧慧者善分佈之。出生萬像無有窮盡。法界不思議色亦復如是。統而言之不過五字門。然亦更相發揮。成種種差別智印。如來以普門善巧。圖作悲生漫荼羅。乃至出生世界微塵數隨類之形猶不窮盡。若瑜伽行人若得此中意者。當觸類而長自在施為。寂滅真如中當在何次。如偈中所說。且舉一途法門提其綱領耳。
經云。先安布內色。非安布外色者。凡圖畫法。當先建立內心秘密蓮花藏竟。次造第一重伊字三點諸內眷屬。次造第二重四菩薩等諸大眷屬。以及第三重一切世天眷屬。又諸界道。中央及第一重當具五色。先以白色為周界竟。次於其外布赤色界。次外又布黃色。次外又布青色。最外次布黑色。其第二重。亦依如上次第布白赤黃三色。第三重周界。但布純白一色。皆極令均調正直。漸次右旋布之。其行道及供養處外緣等。隨作一純色界。瞿醯云。但用白色也。所以
【現代漢語翻譯】 現代漢語譯本 不可損毀（不可俎壞）。這是增進意義的緣故（即是進義故）第二。紅色代表心障清除，光明明顯照耀（赤謂心障凈除光明顯照），這是憶念意義的緣故（即是念義故）第三。其餘的解釋如上所述（余如上釋）。法門所表達的各有不同（法門所表各殊也）。 再次說明，白色是寂靜災難的顏色，代表如來部（如來部義），所以最先出現（故最初）。黃色是增益的顏色，代表蓮花部（蓮花部義），所以排在第二（故第二）。紅色是降伏的顏色，代表金剛部（金剛部義），所以排在第三（故第三）。青色是成就一切事務，也出生隨順種類之形（亦出生隨類之形），所以排在第四（故第四）。黑色是攝召的意義，也就是諸位奉行教令的忿怒尊等所做的各種事務（即諸奉教忿怒等所為眾務），所以排在第五（故第五也）。 再次說明，如同世間的彩色繪畫不超過五種顏色，然而互相交織，有種種深淺不同。有巧妙智慧的人善於分佈這些顏色，就能創造出無窮無盡的景象（出生萬像無有窮盡）。法界不可思議的顏色也是如此（法界不思議色亦復如是）。總而言之，不超過五字門，然而也能互相發揮，成就種種差別智印。如來以普遍的善巧，繪製悲生曼荼羅（漫荼羅），乃至出生世界微塵數般隨順種類之形，仍然無窮無盡（猶不窮盡）。如果瑜伽行者能夠領會其中的意義，就應當觸類旁通，自在施為。寂滅真如（寂滅真如）中應當排在什麼次序呢？如同偈頌中所說，姑且舉出一個途徑的法門，提綱挈領罷了（且舉一途法門提其綱領耳）。 經文說：『先安置內色，不是安置外色（先安布內色。非安布外色者）。』凡是繪畫的方法，應當先建立內心秘密蓮花藏（秘密蓮花藏）完畢，然後創造第一重伊字三點（伊字三點）等諸內眷屬，然後創造第二重四菩薩（四菩薩）等諸大眷屬，以及第三重一切世間天人眷屬（一切世天眷屬），以及各種界道。中央以及第一重應當具備五種顏色。先用白色作為周圍的界限完畢，然後在其外佈置紅色和紫色，再外佈置黃色，再外佈置青色，最外佈置黑色。第二重也依照如上的次序佈置白、紅、黃三種顏色。第三重周圍的界限，只佈置純白色一種顏色。都要極其均勻調和正直，漸漸地向右旋轉佈置。行道和供養處的外緣等，隨意製作一種純紫色。瞿醯（瞿醯）說：『只用白色。』原因在於……
【English Translation】 English version It cannot be damaged (不可俎壞). This is the second reason for advancing in meaning (即是進義故). Red means that the defilements of the mind are cleared away, and the light shines brightly (赤謂心障凈除光明顯照), which is the third reason for mindfulness (即是念義故). The rest of the explanation is as above (余如上釋). The teachings expressed by the Dharma gates are different (法門所表各殊也). Furthermore, white is the color of pacifying disasters, representing the Tathagata family (如來部義), so it appears first (故最初). Yellow is the color of increasing benefits, representing the Lotus family (蓮花部義), so it is ranked second (故第二). Red is the color of subduing, representing the Vajra family (金剛部義), so it is ranked third (故第三). Blue is the color of accomplishing all affairs and also giving rise to forms according to their kind (亦出生隨類之形), so it is ranked fourth (故第四). Black is the meaning of summoning, which is the various affairs done by the wrathful deities who follow the teachings (即諸奉教忿怒等所為眾務), so it is ranked fifth (故第五也). Furthermore, just as worldly colored paintings do not exceed five colors, yet they intertwine with each other, having various shades of depth. Those with skillful wisdom are good at distributing these colors, and they can create endless images (出生萬像無有窮盡). The inconceivable colors of the Dharma realm are also like this (法界不思議色亦復如是). In general, it does not exceed the five seed-syllables, yet they can also develop each other, accomplishing various differentiated wisdom seals. The Tathagata, with universal skillful means, draws the Mandala of Compassionate Birth (漫荼羅), and even gives rise to forms according to their kind, as numerous as the dust motes in the world, yet it is still endless (猶不窮盡). If a yogi can understand the meaning of this, they should be able to extend it to other things and act freely. In what order should it be placed in quiescent Suchness (寂滅真如)? As it is said in the verse, let's just take one path of the Dharma gate to grasp its essence (且舉一途法門提其綱領耳). The sutra says: 'First arrange the inner colors, not the outer colors (先安布內色。非安布外色者).' In all methods of painting, one should first establish the secret lotus treasury of the inner mind (秘密蓮花藏), then create the inner retinue such as the three dots of the I-syllable (伊字三點) in the first layer, then create the great retinue such as the four Bodhisattvas (四菩薩) in the second layer, and the retinue of all worldly deities (一切世天眷屬) in the third layer, as well as the various boundary paths. The center and the first layer should have five colors. First, use white as the surrounding boundary, then arrange red and purple on the outside, then yellow on the outside, then blue on the outside, and finally black on the outermost layer. The second layer also arranges the three colors of white, red, and yellow in the above order. The surrounding boundary of the third layer only arranges pure white. All should be extremely even, harmonious, and upright, gradually arranging it clockwise. The outer edges of the path and offering place, etc., are arbitrarily made into a pure purple color. Guhi (瞿醯) says: 'Only use white.' The reason is...
先白色從中向外者。明此菩提心五種根力漸次增廣。乃至住于大般涅槃。則遍一切處無所不在故。黑色最居外也。若從淺至深自跡歸本。則世尊府同六趣為初門眷屬開發凈菩提心。若眾生入此明門超百六十心時。則已出過世間上菩薩位。故第三漫荼羅。唯以白色為界也。第二漫荼羅。于白之上更加赤色黃色者。赤是勤勇。菩提心中進修萬行。黃是如來念處萬德開敷。爾時即入重玄門居寂光土。乃至近居補處猶故不識一人。故於第二重。但以三色為界也。第一重漫荼羅。於三色之上更加青色黑色者。青是大空三昧。所謂如來身口意密無盡加持故。作大虛空色。黑謂如來壽量常住之身。如是妙身畢竟無像。故作深玄色。此二句是如來秘藏。非普為一切眾生。故名眷屬也又入此深玄色者。即是如來自證中胎花藏。爾時見五智色。皆同一法界色。何有淺深之殊。而諸眾生。有漸入者有超升者有頓入者。然其所趣畢竟同歸。故云一切內深玄也。
經云。建立門幖幟。量同中胎藏。廂衛亦如是。花臺十六節者。漫荼羅夾門。皆豎幢旗以為幖幟。謂之門幖幟。二摽相距尺量。令與中胎正等。上置橫括。其廣亦然。幢竿上皆置偃月。月下置旗幟像。取繒帛裁令正方。可隅角破之以為兩幟。各附幢竿之外。上銳下垂也。四維際亦置
【現代漢語翻譯】 現代漢語譯本：先用白色從中心向外擴充套件。這表明菩提心的五種根力和力量逐漸增長擴大，直至安住于大般涅槃（maha-parinirvana，大徹大悟的涅槃），從而遍及一切處，無所不在。因此，黑色位於最外層。如果從淺到深，從現象迴歸本質，那麼世尊（釋迦牟尼佛）的境界就如同六道眾生以最初的門戶眷屬來開發清凈的菩提心。如果眾生進入這個明亮的門戶，超越一百六十種心念時，就已經超越了世間的上菩薩的地位。因此，第三重曼荼羅（mandala，壇場）只用白色作為邊界。第二重曼荼羅，在白色的基礎上增加紅色和黃色，紅色代表勤奮勇猛，菩提心中精進修行各種善行；黃色代表如來的念處，萬種功德開花顯現。那時就進入重玄門，居住在寂光土（佛的常寂光土）。甚至接近補處菩薩（下一尊佛）的地位，仍然不認識一個人。因此，在第二重，只用三種顏色作為邊界。第一重曼荼羅，在三種顏色的基礎上增加青色和黑色，青色代表大空三昧（samadhi，禪定），也就是如來的身口意秘密無盡的加持，所以呈現出大虛空的顏色。黑色代表如來壽量常住之身，這樣的妙身畢竟沒有形象，所以呈現出深玄色。這兩句是如來的秘藏，不是普遍為一切眾生而設，所以稱為眷屬。又進入這深玄色的人，就是如來自證的中胎花藏（garbhakosa-mandala，胎藏界曼荼羅）。那時見到五智的顏色，都與同一法界的顏色相同，哪裡有淺深的區別呢？而眾生，有漸次進入的，有超越提升的，有頓悟進入的。然而他們所趨向的，最終都歸於同一處，所以說一切都在深玄之中。
經中說：『建立門幖幟，量同中胎藏，廂衛亦如是，花臺十六節。』曼荼羅的夾門，都豎立幢旗作為標誌，稱為門幖幟。兩個標誌相距的尺寸，要與中胎藏（garbhakosa，胎藏）相等。上面設定橫括，它的寬度也是這樣。幢竿上都設定偃月，偃月下設定旗幟像。取用絲綢裁成正方形，可以從隅角破開，作為兩面旗幟，各自附在幢竿之外，上銳下垂。四維的邊緣也設定。
【English Translation】 English version: First, white extends from the center outwards. This signifies the gradual increase and expansion of the five roots and powers of Bodhicitta (the mind of enlightenment), until abiding in Maha-parinirvana (the great complete nirvana), thus pervading all places and being omnipresent. Therefore, black is located at the outermost layer. If one returns from the shallow to the deep, from phenomena to essence, then the realm of the World-Honored One [Sakyamuni Buddha] is like the six realms of sentient beings using the initial gateway of dependents to develop pure Bodhicitta. If sentient beings enter this bright gateway and transcend one hundred and sixty thoughts, then they have already surpassed the position of the upper Bodhisattvas in the world. Therefore, the third Mandala (sacred space) uses only white as its boundary. The second Mandala, adding red and yellow on top of white, where red represents diligence and vigor, diligently cultivating various good deeds in Bodhicitta; yellow represents the Tathagata's (Buddha's) mindfulness, with the blossoming of ten thousand virtues. At that time, one enters the double mystery gate and resides in the Land of Tranquil Light (the Buddha's Pure Land of Eternal Tranquility). Even approaching the position of a successor Bodhisattva (the next Buddha), one still does not recognize a single person. Therefore, in the second layer, only three colors are used as the boundary. The first Mandala, adding blue and black on top of the three colors, where blue represents the Samadhi (meditative absorption) of Great Emptiness, which is the endless blessing of the Tathagata's body, speech, and mind secrets, so it appears as the color of Great Emptiness. Black represents the Tathagata's body of constant abiding life, such a wonderful body ultimately has no form, so it appears as a deep mysterious color. These two sentences are the Tathagata's secret treasure, not universally intended for all sentient beings, so it is called dependents. Furthermore, those who enter this deep mysterious color are the Tathagata's self-realized Garbhakosa (womb-matrix) Mandala. At that time, seeing the colors of the five wisdoms, all are the same as the color of the same Dharma realm, where is there a difference between shallow and deep? And sentient beings, some enter gradually, some transcend and ascend, some enter suddenly. However, their destinations ultimately converge to the same place, so it is said that everything is within the deep mystery.
The sutra says: 'Establish gate banners, measure equal to the Garbhakosa, side guards are also like this, flower platform sixteen sections.' The side gates of the Mandala all erect banners as signs, called gate banners. The distance between the two signs should be equal to the Garbhakosa (womb-matrix). A horizontal bracket is set above, and its width is also like this. A crescent moon is set on top of the banner pole, and a flag image is set under the crescent moon. Use silk to cut into a square shape, which can be broken from the corners to make two flags, each attached to the outside of the banner pole, sharp at the top and hanging down. The edges of the four corners are also set.
幢竿並偃月。其摽幟兩向置之。于大勤勇門偃月上。各置如意寶。金剛手門偃月上。各置拔折羅。蓮華手門偃月上。各置商佉。其四維上亦皆置寶也。夾門廂衛處如亞字形。而於中間通道。每於曲際皆置金剛撅。撅首如一股拔折羅形。其下铦銳。一箱六撅兩邊總十二撅。四門並四角總二十八枚。三重例爾。並備五色線。皆以不動真言或降三世真言。加持一百八遍或一千八十遍。阿阇梨正作法夜。既畫曼荼羅竟。先觀中胎及第一院知無𨷂少。即下金剛撅。其金剛撅。以金剛線周匝圍之。至通門處。則止不須橫斷。三重皆如是置之。若不能爾者。其第三院。必應具依此法勿得𨷂少。至通門處。當舉線隨門摽。屈曲而上使不閡頭。既結界竟。當依門出入不得輒越余處。每出入時。仍須誦不動真言。若是瑜伽阿阇梨。亦可週匝以線圍斷。若須出入時。想舉此線而於下過。過已即還如故。或去門遠急須出入者。當觀自身作毗盧遮那以無掛礙身。勿生越線之想。隨意出入無咎也。六撅間回屈處。皆令尺量均停。仍須通行道往來界院。最外門廂衛兩邊。亦與中胎正等。故云廂衛亦如是也。花臺是灌頂處。蓮花壇規制。大同中胎八葉之藏。極小者劑十六指。余義下當更說之。但開一門。其門令向大壇也。偈云。應知彼初門。與內壇齊等
。謂第一重門相。當準約九分令廣狹正齊。使門之中道正當花藏之心。所餘第二第三。亦以此為率分之。自然漸次增廣各得其所。于第二重門廂曲中。置二龍王兄弟。難陀在南拔難陀在北。其餘眾寶莊嚴。大同秘密漫荼羅位品。阿阇梨言。若作深密釋者。四面方相正直均平等。是四念處義。四門是四靜慮。亦是四攝法。門摽是四梵住。廂曲是四正勤。四維是四真諦。金剛線即是修多羅。以此連持三十七品作法門分劑也。所以外門摽相長短廣狹之量。皆與中胎正等者。明如來一一法門。皆與法界相稱。乃至無有毫牦增減。又合所行中道。正當蓮花臺實相之心。其普門之跡遠而逾廣。故云智者于外院。漸次而增加也。偈云。略說三摩地。一心住于緣。從此以下。答漫荼羅中三昧支分。若未修瑜伽者。不得作阿阇梨。以𨷂支分故法事不成也。經中。初略釋三昧名義。次深廣說之。初略釋者。謂心繫緣一境而不馳散。是等持義。故偈云略說三摩地一心住于緣也。且就有相瑜伽。自有上中下三種。上謂觀毗盧遮那等諸如來身。中謂觀文殊師利等諸菩薩身。下謂觀因陀羅等隨類之身。一一如漫荼羅所示。色像威儀秘密摽式或印或字。但一心住緣不復馳散。即是彼尊三昧門。以要言之。如漫荼羅海會佛剎微塵數一一善知識。皆一種入
法界三昧門。若總觀如是普門大眾。一心住緣而不馳散。即是普眼三昧門。亦名普門世界三昧門。如一門及一切門者。或但入正遍知部三昧門。或但入蓮花部三昧門。或但入金剛部三昧門。或以文殊眷屬普皆集會為一三昧門。餘三菩薩亦爾。隨行人心量大小。種種不同也。行者修習瑜伽。或觀本尊或觀秘密印或觀真言時。有種種境界現前。不與本觀相同。皆是邪觀也。如於定中。或見日月眾星光明粲麗。或見大蓮花王遍滿空中。或見寶樹樓閣殊勝莊嚴。猶如天宮及諸凈剎。或復豁然不復有身心。相或見諸佛菩薩無量大眾。或聞種種異聲。或見懸崖巉絕至無間獄。以不依本所緣故。皆不應取。但如常一心意。雖得與定境相應。應須深修觀察十緣生句。不應味著也。若見異境界以為殊妙而取著之。名為我慢定。亦名慳執定。但與正觀相應時。自然得見俱胝佛剎。此中佛。謂百千眾事剎為凈處也。如是相應時。即知承前已來種種事相非無因緣。以如是如是因緣故。有如是如是事相。不由他悟而無所掛礙也。複次深秘釋者。諸於一一善知識法門身真實相中。心住于緣。不生妄想戲論。是等持義。如入阿字門一念法界。是毗盧遮那三昧。於法蓮花印一心不亂。是觀自在三昧。于金剛慧印一心不亂。是秘密主三昧。乃至梵釋諸尊。
【現代漢語翻譯】 現代漢語譯本 法界三昧門：如果總觀像這樣普遍的大眾，一心安住于所緣境而不散亂，這就是普眼三昧門，也叫做普門世界三昧門。就像從一門進入一切門一樣，或者只進入正遍知部（Samyaksambuddha）三昧門，或者只進入蓮花部（Padma）三昧門，或者只進入金剛部（Vajra）三昧門，或者以文殊（Manjusri）眷屬全部作為一個三昧門，其餘三位菩薩（Bodhisattva）也是這樣。隨著修行人心量的大小，種種情況也不同。修行者修習瑜伽（Yoga），或者觀想本尊（Istadevata），或者觀想秘密印（Mudra），或者觀想真言（Mantra）時，有種種境界顯現，不與原本的觀想相同，這些都是邪觀。例如在禪定中，或者看見日月眾星光明燦爛，或者看見大蓮花王遍滿空中，或者看見寶樹樓閣非常莊嚴，猶如天宮以及各種清凈剎土，或者忽然感覺沒有了身心，或者看見諸佛菩薩無量大眾，或者聽見種種奇異的聲音，或者看見懸崖峭壁直至無間地獄。因為不依據原本所緣的緣故，都不應該執取。只要像平常一樣一心一意，即使與禪定境界相應，也應該深入修習觀察十緣生句，不應該貪戀執著。如果看見奇異境界，認為非常美妙而執著它，這叫做我慢定，也叫做慳執定。只要與正觀相應時，自然能夠看見俱胝（Koti，意為千萬）佛剎。這裡說的佛，指的是百千眾事，剎指的是清凈之處。像這樣相應時，就知道承前以來種種事相併非沒有因緣，因為這樣這樣的因緣，所以有這樣這樣的事相，不需要他人開悟而沒有任何掛礙。 再次，深秘的解釋是：在每一個善知識（Kalyanamitra）法門身真實相中，心安住于所緣境，不生妄想戲論，這就是等持的含義。例如進入阿（A）字門一念法界，這是毗盧遮那（Vairocana）三昧。於法蓮花印一心不亂，這是觀自在（Avalokitesvara）三昧。于金剛慧印一心不亂，這是秘密主（Vajrapani）三昧，乃至梵（Brahma）釋（Sakra）諸尊。
【English Translation】 English version The Samadhi Door of the Dharma Realm: If one observes universally such a vast assembly, dwelling with one mind on the object of focus without scattering, this is the Samadhi Door of the Universal Eye, also named the Samadhi Door of the Universal World. Just as entering all doors through one door, either entering only the Samadhi Door of the Tathagata (Samyaksambuddha) family, or entering only the Samadhi Door of the Padma (Lotus) family, or entering only the Samadhi Door of the Vajra (Diamond) family, or taking all the retinue of Manjusri (Manjusri) as one Samadhi Door; the other three Bodhisattvas (Bodhisattva) are the same. Depending on the size of the practitioner's mind, there are various differences. When a practitioner practices Yoga (Yoga), or visualizes the Istadevata (Istadevata), or visualizes the Mudra (Mudra), or visualizes the Mantra (Mantra), various states appear that are not the same as the original visualization; these are all incorrect visualizations. For example, in Samadhi, one might see the sun, moon, and stars shining brilliantly, or see a great lotus king filling the sky, or see jeweled trees and pavilions of extraordinary splendor, like heavenly palaces and pure lands, or suddenly feel that there is no body or mind, or see countless Buddhas and Bodhisattvas (Bodhisattva), or hear various strange sounds, or see precipitous cliffs leading to the Avici Hell. Because one does not rely on the original object of focus, one should not grasp at them. Just as usual, with one mind, even if one attains correspondence with the state of Samadhi, one should deeply cultivate and observe the ten conditions of dependent origination, and should not be attached to them. If one sees strange states and considers them wonderful, grasping at them, this is called the Samadhi of Pride, also called the Samadhi of Stinginess. Only when one corresponds with correct visualization can one naturally see Koti (Koti, meaning ten million) Buddha-lands. The Buddha here refers to hundreds of thousands of matters, and the land refers to a pure place. When one corresponds in this way, one knows that the various phenomena from before are not without cause; because of such and such causes, there are such and such phenomena, without needing others to enlighten one and without any hindrance. Furthermore, the profound secret explanation is: In the true form of the Dharma-door body of each and every Kalyanamitra (Kalyanamitra), the mind dwells on the object of focus, without giving rise to deluded thoughts and discursive fabrications; this is the meaning of Samadhi. For example, entering the A (A) syllable door, one thought is the Dharma Realm, this is the Vairocana (Vairocana) Samadhi. With one mind unperturbed in the Dharma Lotus Mudra, this is the Avalokitesvara (Avalokitesvara) Samadhi. With one mind unperturbed in the Vajra Wisdom Mudra, this is the Vajrapani (Vajrapani) Samadhi, and so on, up to the Brahma (Brahma) and Sakra (Sakra) deities.
各於一法界門而得自在。若於彼解脫身一緣不亂。各彼凈天眼三昧。若於大悲藏雲海中一心不亂。名普眼三昧。亦名普現色身三昧。若使如來於無量阿僧祇劫。演說是中廣義。猶不窮盡。今欲以兩偈攝之。使究盡無餘。故云廣義復殊異。大眾生諦聽也。此中復二。初明如來三昧印。次明三昧道中差別印。偈云佛說一切空者。即是入阿字門。乃至無有少法而可得者。亦無定相可名三昧。住如是一心法界。名為正覺之等持也。所以然者。若出此心性。外有境界可緣。即非常住之境。為四相所遷時。住緣之心亦復隨境界流。云何名為定耶。是故正覺三昧。覺諸法本不生故。唯是心自證心心自知心。從久遠以來。常如實際無有變易。即以如是心自住如是緣故。得名為等持也。此正是毗盧遮那本尊。所現無盡莊嚴藏。亦不離如是本尊。若他觀者。皆名邪觀。故次說必定印言。三昧唯證心。非從異緣得。若據梵本質言之。當言彼更無異得。意言。更不從余處得之也。次云。彼如是境界。一切如來定者。如大般涅槃經明。一切有心者悉有佛性。此佛性即名首楞嚴定。亦名金剛三昧。亦名般若波羅蜜。佛佛道同更無異路。若行人初發心時。能如言正觀心性者。亦即名為入如來定。豈煩漸超四處。方至究竟乎。複次瑜伽行人。若蒙諸佛威
【現代漢語翻譯】 現代漢語譯本 各自在一法界門中獲得自在。如果對於那解脫之身，一心不亂，就能獲得清凈天眼三昧（能見一切色相的三昧）。如果在大悲藏雲海中一心不亂，就叫做普眼三昧（能以慈悲眼普視眾生的三昧），也叫做普現色身三昧（能普遍顯現各種身形的三昧）。如果如來用無量阿僧祇劫（極長的時間單位）來演說其中的廣義，也無法窮盡。現在想用兩句偈語來概括它，使之徹底無餘。所以說廣義又特別不同。大眾仔細聽啊。這裡面又分為兩部分。首先說明如來三昧印，其次說明三昧道中的差別印。偈語說：『佛說一切皆空，就是進入阿字門。』乃至沒有絲毫法可以得到，也沒有固定的相可以稱作三昧。安住于這樣一心法界，就叫做正覺的等持（禪定）。為什麼這樣說呢？如果超出這心性之外，有境界可以攀緣，那就不是常住的境界，會被生、住、異、滅四相所遷變，安住攀緣的心也會隨著境界流轉，怎麼能叫做禪定呢？所以正覺三昧，覺悟諸法本來不生，唯是心自己證悟心，心自己知道心，從久遠以來，常常如實不變易。就以這樣的心安住于這樣的緣故，才得名為等持。這正是毗盧遮那（光明遍照）本尊所顯現的無盡莊嚴藏，也不離開這樣的本尊。如果他人作其他觀想，都叫做邪觀。所以接著說必定印說：『三昧唯有證悟心才能得到，不是從其他因緣得到的。』如果根據梵的本質來說，應當說它再沒有其他獲得途徑。意思是說，不再從其他地方得到它。接著說：『那樣的境界，一切如來都安住于禪定中。』如《大般涅槃經》所說，一切有心者都有佛性。這佛性就叫做首楞嚴定（堅固定），也叫做金剛三昧（堅不可摧的禪定），也叫做般若波羅蜜（到達智慧彼岸）。佛佛道同，更沒有其他道路。如果修行人初發心時，能如所說正確地觀察心性，也就叫做進入如來定。哪裡需要逐漸超越四處，才達到究竟呢？再次，瑜伽修行人，如果蒙受諸佛的威
【English Translation】 English version Each attains freedom within a single Dharmadhatu (realm of reality) gate. If one is single-mindedly focused on that liberated body, one attains the pure celestial eye Samadhi (state of meditative absorption). If one is single-mindedly focused within the cloud-sea of the Great Compassion Treasury, it is called Universal Eye Samadhi, also known as Universal Manifestation of Form Body Samadhi. If the Tathagata (Buddha) were to expound on its vast meaning for countless Asamkhya Kalpas (immeasurably long periods of time), it would still not be exhausted. Now, I wish to encapsulate it in two verses, making it thoroughly complete. Therefore, it is said that the vast meaning is especially different. Listen attentively, great assembly. Within this, there are two parts. First, explaining the Tathagata's Samadhi seal; second, explaining the differential seals within the Samadhi path. The verse says: 'The Buddha said that all is empty, which is entering the 'A' letter gate.' Even to the point that there is not the slightest Dharma (teaching, phenomenon) to be obtained, nor is there a fixed form that can be called Samadhi. Abiding in such a single-minded Dharmadhatu, it is called the Samadhi of Perfect Enlightenment. Why is this so? If, outside of this mind-nature, there is a realm to be grasped, then it is not a permanent state, but is subject to the four characteristics of arising, abiding, changing, and ceasing. The mind that dwells on grasping also flows along with the realm. How can it be called Samadhi? Therefore, the Samadhi of Perfect Enlightenment realizes that all Dharmas are fundamentally unarisen. It is only the mind self-realizing the mind, the mind self-knowing the mind. From the distant past, it has always been like reality, without change. Thus, by abiding in such a mind and such a condition, it is named Samadhi. This is precisely the endless adornment treasury manifested by the Vairochana (the Illuminator) principal deity, and it is not separate from such a principal deity. If others have different views, they are all called wrong views. Therefore, it is then said with the certain seal: 'Samadhi is only attained by realizing the mind, not obtained from other conditions.' If based on the essence of Brahman (ultimate reality), it should be said that there is no other way to obtain it. The meaning is that it is not obtained from elsewhere. Then it says: 'That such realm, all Tathagatas abide in Samadhi.' As the Mahaparinirvana Sutra explains, all beings with mind have Buddha-nature. This Buddha-nature is called Shurangama Samadhi (heroic march samadhi), also called Vajra Samadhi (diamond samadhi), also called Prajna Paramita (perfection of wisdom). The path of all Buddhas is the same, with no other road. If a practitioner, at the initial arising of the mind, can correctly observe the mind-nature as spoken, it is also called entering the Tathagata's Samadhi. Why bother gradually transcending the four places to reach the ultimate? Furthermore, a Yoga practitioner, if receiving the majestic power of all Buddhas
神加被故。乃至於三昧中。具見十佛剎土微塵眾等。無量聖尊三種密印。互不相雜。或復一心不亂轉成自身。雖則奇特難思。尚以有相有緣故。名為世間三昧。若此三昧現前時。行者觀察十緣生句。凈除一切妄相戲論。與空寂相應。即悟如是漫荼羅海會。皆悉從眾緣生。如映象水月干城等觀無性相。是名出世間三昧。然尚以空病未空故。未得名為大空。及坐道場自證心性時。即知如是等加持境界。皆是心之實際。爾時心不住相亦不依空。而照見空與不空。畢竟無相而具一切相。故名大空三昧。住此三昧者。即是住于佛無礙慧。佛說是人一切智智究竟圓滿。所以經云。故說為大空。圓滿薩婆若也。
經本第二卷初云。爾時毗盧遮那世尊。與一切諸佛同共集會。各各宣說一切聲聞緣覺菩薩三昧道者。如來已說究竟三空三昧印。為令普門進趣者無留難故。復說三昧道中差別印。三重漫荼羅所示種種類形。皆是如來一種法門身。是故悉名為佛。此等一切諸佛。各于本所流通法門。自說彼三昧道。若現世天身者。則說彼天三昧道。若現聲聞身者。則說聲聞三昧道。若現辟支佛身者。則說辟支佛三昧道。若現菩薩身者。則說菩薩三昧道。若現持金剛身者。則說金剛三昧道。當知此中偈頌。如是無量剎塵。非世間結集經卷所能
【現代漢語翻譯】 現代漢語譯本 由於神力的加持，乃至進入三昧（Samadhi，禪定）之中，能夠清楚地見到十方佛剎土如同微塵般眾多的聖尊的三種密印，這些密印互不混雜。或者一心不亂地將這些密印轉化成自身。雖然這非常奇特難以思議，但因為仍然是有相有緣的緣故，所以被稱為世間三昧。如果這種三昧現前的時候，修行者觀察十緣生句，清凈去除一切虛妄的表象和戲論，與空寂相應，就能領悟到這樣的曼荼羅（Mandala，壇城）海會，都是從眾多的因緣而生，如同映象、水中的月亮、海市蜃樓等，觀察它們沒有自性。這被稱為出世間三昧。然而，因為還有空的執著沒有去除，所以還不能被稱為大空。當修行者坐在菩提道場，親自證悟心性的時候，就會知道這些加持的境界，都是心的真實狀態。這個時候，心不住于表象，也不依賴於空，而是照見空與不空，畢竟是無相的，卻又具足一切相，所以稱為大空三昧。安住于這種三昧的人，就是安住于佛的無礙智慧。佛說這個人的一切智智究竟圓滿。所以經中說，因此說為大空，圓滿一切智慧。
經本第二捲開頭說：『這時，毗盧遮那（Vairocana，光明遍照）世尊，與一切諸佛共同**，各自宣說一切聲聞、緣覺、菩薩的三昧之道。如來已經說了究竟的三空三昧印，爲了讓普遍入門的人沒有阻礙，又說了三昧道中的差別印。三重曼荼羅所顯示的各種各樣的形狀，都是如來的一種法門身。因此都稱為佛。』這些一切諸佛，各自在本所流通的法門中，自己宣說他們的三昧之道。如果顯現的是天身，就說天的三昧之道；如果顯現的是聲聞身，就說聲聞的三昧之道；如果顯現的是辟支佛身，就說辟支佛的三昧之道；如果顯現的是菩薩身，就說菩薩的三昧之道；如果顯現的是持金剛身，就說金剛的三昧之道。應當知道這裡面的偈頌，如同無量佛剎的微塵一樣多，不是世間結集的經卷所能記載的。
【English Translation】 English version Through the blessing of divine power, one can enter into Samadhi (concentration), and clearly see the three secret seals of countless holy beings, like dust motes in ten Buddha-lands. These seals do not mix with each other. Or, with a focused mind, one can transform these seals into oneself. Although this is extraordinary and inconceivable, it is still called mundane Samadhi because it is still associated with forms and conditions. When this Samadhi manifests, the practitioner observes the ten causes and conditions, purifies all illusory appearances and frivolous discussions, and corresponds with emptiness and tranquility. Then, one can realize that such Mandala (sacred diagram) assemblies all arise from numerous causes and conditions, like reflections in a mirror, the moon in water, or mirages, observing their lack of inherent nature. This is called supramundane Samadhi. However, because the attachment to emptiness has not yet been eliminated, it cannot be called Great Emptiness. When the practitioner sits at the Bodhi (enlightenment) field and personally realizes the nature of the mind, one will know that these states of blessing are all the actual state of the mind. At this time, the mind neither dwells on appearances nor relies on emptiness, but illuminates both emptiness and non-emptiness. Ultimately without characteristics, yet possessing all characteristics, hence it is called the Great Emptiness Samadhi. One who dwells in this Samadhi dwells in the unobstructed wisdom of the Buddha. The Buddha said that such a person's all-knowing wisdom is ultimately complete. Therefore, the scripture says, 'Therefore it is said to be Great Emptiness, the complete Sarvajna (all knowing)'
The beginning of the second volume of the scripture says: 'At that time, the World Honored Vairocana (the universal light), together with all the Buddhas, jointly **, each proclaimed the Samadhi path of all Sravakas (hearers), Pratyekabuddhas (solitary realizers), and Bodhisattvas. The Tathagata (Thus Come One) has already spoken of the ultimate three emptiness Samadhi seals. In order to allow those who universally enter to have no obstacles, he further spoke of the differential seals within the Samadhi path. The various forms shown by the triple Mandala are all a Dharma body of the Tathagata. Therefore, they are all called Buddhas.' Each of these Buddhas, within the Dharma gate that they propagate, speaks of their own Samadhi path. If they manifest as a Deva (heavenly being), they speak of the Deva's Samadhi path; if they manifest as a Sravaka, they speak of the Sravaka's Samadhi path; if they manifest as a Pratyekabuddha, they speak of the Pratyekabuddha's Samadhi path; if they manifest as a Bodhisattva, they speak of the Bodhisattva's Samadhi path; if they manifest as a Vajradhara (diamond holder), they speak of the Vajradhara's Samadhi path. It should be known that the verses within this are as numerous as the dust motes in countless Buddha-lands, which cannot be recorded in the scriptures compiled in the world.
具載。然諸行人。若深入瑜伽境界三昧時。自當了了聽聞。如正說時無異。是以故名為佛加持日也。
經云。時佛入於一切如來一體速疾力三昧者。謂入此三昧時。則證知一切如來皆同一法界智體。於一念中。能次第觀察無量世界海微塵等諸三昧門。知如是如是若干眾生。于彼彼三昧門中。應得入道。知彼善知識。已為若干眾生作種子因緣。未為若干眾生作種子因緣。或有眾生入如是法門。可得超升成佛。入余法門。久遠稽留不得成佛。如是等種種根性不同。進趣方便皆亦隨異。乃至遊戲其中。次第修習出入超世間。於一一門。各得能成就無量眾生。故名一體速疾力三昧也。爾時世尊遍觀察已。了知種種三昧道。同歸一體皆是佛乘。復為執金剛。說一切三昧道中成菩提印。初有二偈。明成佛之外跡謂我初坐道場。以此一體速疾力三昧。降伏天魔軍眾。然是中更有難降伏處。所謂煩惱等魔。無有形相方所亦無足跡。難可覺知。於一念中亦皆殄滅。故云降伏四魔也。以大勤勇聲者。謂佛以誠實言告魔波旬。我于無量無數劫。為調伏眾生故。棄捨身命不可稱數。而今悉已成就。有入道之機故。我將證菩提。為彼等眾生開發凈眼。汝之勢力何能留礙耶。適發此聲時。一切眾生怖畏悉除。天魔迷悶擗地尋皆退散。若有眾生
受持如是三角印者。乃至除無間獄中無量怖畏。何況天魔鬼神等怖耶。故言以大勤勇聲。除眾生怖畏。爾時地神歡喜展轉稱說。乃至聲及凈居。爾時大梵天等八部眾生。徒見此伏魔之外跡。是故有名稱生號為大勤勇者。然我實成佛處。則非彼等所能測量也。故次有二偈明菩提實義。我覺本不生者。謂覺自心從本以來不生。即是成佛。而實無覺無成也。一切眾生不解如是常寂滅。想分別妄云有生。淪回六趣不能自出。今雖聞正法音。還於種種有為事蹟中。推求挍計冀望成佛。何有得理耶。出過語言道者。從此已下皆是轉釋阿字門。覺本不生即是佛。佛自證之法。非思量分別之所能及。亦不可傳授與人。智度謂之言語盡意不行處也。諸過得解脫者。一切妄想分別。名之為過。即是生滅斷常去來一異等種種戲論。以不知諸法實相故。悉皆可破可轉。若了諸法本無生際。即于如是一切過失。皆得解脫。是故金剛之身。遠離百非也。遠離諸因緣者。若法界體有生滅之相。則有因有緣可得宣說。而今法從緣生。則無自性。若無自性。則是本來不生。因緣和合時亦無所起。因緣離散時亦無有盡。是故如凈虛空常不變易。大經亦云。唯有如來離諸因緣也。知空等虛空者。本來不生即是畢竟空義。以自性凈無際無分別故。同於大虛。是故
【現代漢語翻譯】 現代漢語譯本 受持像這樣的三角印者（一種密宗手印），乃至可以消除無間地獄中的無量恐怖畏懼，更何況是天魔鬼神之類的怖畏呢？所以說以大勤勇之聲，消除眾生的怖畏。當時地神歡喜地輾轉相告，乃至聲音傳到凈居天。當時大梵天等八部眾生，僅僅看到這個降伏魔的外在事蹟，因此就產生名稱，號為大勤勇者。然而我真正成佛的地方，卻不是他們所能測量的。所以接下來有兩句偈語說明菩提的真實意義： 『我覺本不生者』，意思是覺悟到自心從本來就不生，這就是成佛。而實際上既沒有覺悟，也沒有成佛。 一切眾生不瞭解這樣常寂滅的道理，妄想分別，錯誤地認為有生，在六道中輪迴，不能自己解脫。現在即使聽聞正法的聲音，還是在種種有為的事蹟中，推求計算，希望成佛，哪裡有這樣的道理呢？ 『出過語言道者』，從這裡以下都是轉而解釋阿字門（密宗真言）。覺悟到本來不生就是佛，佛自己證悟的法，不是思量分別所能達到的，也不可以傳授給別人。《智度論》說，這是言語窮盡而意念無法到達的地方。 『諸過得解脫者』，一切妄想分別，名為過失，也就是生滅、斷常、去來、一異等種種戲論。因為不瞭解諸法實相的緣故，這些都可以被破除、被轉變。如果瞭解諸法本來沒有生起之處，那麼對於像這樣的一切過失，都能得到解脫。所以金剛之身，遠離百非。 『遠離諸因緣者』，如果法界本體有生滅的相，那麼就有因有緣可以宣說。而現在法從因緣生，就沒有自性。如果沒有自性，那就是本來不生。因緣和合時也沒有生起，因緣離散時也沒有窮盡。所以像清凈的虛空一樣，常不變易。《大涅槃經》也說，只有如來遠離諸因緣。 『知空等虛空者』，本來不生就是畢竟空的意義。因為自性清凈，沒有邊際，沒有分別，如同大虛空一樣。所以
【English Translation】 English version One who upholds such a triangular mudra (a type of esoteric hand gesture) can eliminate immeasurable fears even from the Avici Hell, let alone fears from celestial demons, ghosts, and spirits. Therefore, it is said that with the voice of great diligence, fears of sentient beings are eliminated. At that time, the earth deities joyfully proclaimed this to each other, and the sound reached even the Pure Abodes. At that time, the Great Brahma and the other eight classes of beings only saw the external traces of this subjugation of demons, and thus a name arose, called 'Great Diligence'. However, the place where I truly attained Buddhahood is not something they can measure. Therefore, the following two verses explain the true meaning of Bodhi: 'I realize the fundamentally unborn,' meaning realizing that one's own mind is fundamentally unborn, and that is becoming a Buddha. But in reality, there is neither realization nor becoming. All sentient beings do not understand such constant quiescence and extinction, and with deluded thoughts and discriminations, they mistakenly believe in birth, and revolve in the six realms, unable to liberate themselves. Even now, though they hear the sound of the true Dharma, they still seek and calculate in various conditioned activities, hoping to become a Buddha. How can there be such a principle? 'Transcending the path of language,' from here onwards, it is all a further explanation of the 'A' syllable gate (an esoteric mantra). Realizing the fundamentally unborn is the Buddha. The Dharma that the Buddha realizes for himself cannot be reached by thought and discrimination, nor can it be transmitted to others. The Prajna Paramita Sutra says that it is the place where language ends and intention cannot reach. 'Those who are liberated from all faults,' all deluded thoughts and discriminations are called faults, which are the various dramatic plays of arising and ceasing, permanence and impermanence, coming and going, oneness and otherness, etc. Because they do not understand the true nature of all dharmas, all of these can be broken and transformed. If one understands that all dharmas have no origin, then one can be liberated from all such faults. Therefore, the Vajra body is far from a hundred negations. 'Far from all causes and conditions,' if the essence of the Dharma realm has the characteristics of arising and ceasing, then there are causes and conditions that can be spoken of. But now, if the Dharma arises from causes and conditions, then it has no self-nature. If it has no self-nature, then it is fundamentally unborn. When causes and conditions come together, nothing arises, and when causes and conditions disperse, there is no end. Therefore, it is like pure space, constantly unchanging. The Great Nirvana Sutra also says that only the Tathagata is far from all causes and conditions. 'Knowing emptiness is like space,' fundamentally unborn is the meaning of ultimate emptiness. Because it is self-nature pure, without limit, and without discrimination, it is the same as great space. Therefore,
以世間易解空。譬不思議空也。如實相智生者。心之實相。即是毗盧遮那遍一切處。佛坐道場如法相解時。種種不如實見悉滅無餘。是故薩婆若慧與虛空等也。已離一切暗者。於一切法相不如實知。即是無明。是故覺本不生時。即生遍法界明。以一切種觀一切法。無不見聞觸知也。第一實無垢者。此最實事更無過上。名為第一實際。所謂自性清凈心。以離一切暗故。佛之知見無復垢污。皆是轉釋本不生義也。次有二句結云。諸趣唯想名佛相亦復然者。言六趣眾生與毗盧遮那。本無二體。但隨眾生種種妄想。立種種名耳。佛亦如是。一切世間徒。見我降魔成道方便度人之跡。隨彼心相而稱說之。或云大沙門。或云大勤勇。乃至花嚴所說。於一世界中有無量異名。非謂自證法中。如其所說而可表示也。次一偈復釋通世諦。明起教所由。故云。此第一實際。以加持力故。為度諸世間。而以文字說。謂以佛眼觀之。如是種種名言。復不出第一實際。而諸眾生入道因緣。種種不同。若應以文字語言得度者。則如來不動實際。以自在神力。加持彼彼聲字而演說之。若眾生如法修行。得與三密相應時。則知世諦不異第一義諦也。
經云。爾時執金剛具德者。得未曾有開敷眼。頂禮一切智。而說偈言者。具德。謂具足一切如來秘
【現代漢語翻譯】 現代漢語譯本：以世間容易理解的空性，來比喻不可思議的空性。如實相智生起時，心的真實相狀，即是毗盧遮那佛（Vairocana，意為光明遍照）遍及一切處。佛陀端坐菩提道場，如實理解法相時，種種不如實的見解全部滅盡無餘。因此，薩婆若慧（Sarvajna，一切智）與虛空相等同。已經遠離一切黑暗，是指對於一切法相不如實知，即是無明。所以覺悟到本不生時，就生起遍及法界的光明。以一切種類的智慧觀察一切法，沒有不能見聞觸知的。第一實無垢，是指這是最真實的事，沒有比這更殊勝的，名為第一實際，也就是自性清凈心。因為遠離一切黑暗，佛的知見沒有絲毫垢污，這都是進一步解釋本不生的含義。接下來兩句總結說，六趣眾生唯有妄想，佛的相也是如此。意思是說六道眾生與毗盧遮那佛，本來沒有兩個自體，只是隨著眾生種種妄想，而立種種名號罷了。佛也是這樣，一切世間之人，只看到我降伏魔怨、成就道業、方便度化眾生的事蹟，隨著他們的心相而稱說他，或者稱為大沙門（Great Shramana，偉大的修行者），或者稱為大勤勇（Great Diligent One，偉大的精進者），乃至《華嚴經》所說，在一個世界中有無量異名，並非說在自證的法中，可以如他們所說的那樣來表示。接下來一偈再次解釋通達世俗諦，闡明教法興起的原因，所以說，這第一實際，因為加持力的緣故，爲了度化諸世間，而用文字來說明。用佛眼觀察，像這樣種種名言，也不超出第一實際，而諸眾生進入佛道的因緣，種種不同。如果應該用文字語言才能得度，那麼如來不動實際，以自在神通力，加持那些聲字而演說。如果眾生如法修行，能夠與身口意三密相應時，就知道世俗諦不異於第一義諦。
經中說：『這時，執金剛具德者（Vajrapani, one who holds the vajra, possessing virtues），得到未曾有過的開敷眼，頂禮一切智，而說偈頌』。具德，是指具足一切如來的秘密
【English Translation】 English version: Using the easily understood emptiness of the world to exemplify the inconceivable emptiness. When the wisdom of true reality arises, the true nature of the mind is Vairocana (meaning 'illuminating everywhere') pervading all places. When the Buddha sits in the Bodhi-mandala and understands the Dharma-nature as it is, all unreal views are extinguished without remainder. Therefore, Sarvajna-wisdom (all-knowing wisdom) is equal to space. 'Already separated from all darkness' refers to not truly knowing the nature of all dharmas, which is ignorance. Therefore, when one awakens to the non-arising of the origin, the light pervading the Dharma-realm arises. Observing all dharmas with all kinds of wisdom, there is nothing that cannot be seen, heard, touched, or known. 'The first real and stainless' means that this is the most real thing, nothing surpassing it, called the First Reality, which is the self-nature pure mind. Because it is separated from all darkness, the Buddha's knowledge and vision have no defilement, all of which further explain the meaning of non-arising from the origin. The next two sentences conclude that the six realms of beings are only thoughts, and the Buddha's form is also like this. It means that the beings of the six realms and Vairocana Buddha originally have no two separate entities, but only establish various names according to the various delusions of beings. The Buddha is also like this. All worldly people only see my deeds of subduing demons, accomplishing the path, and expediently saving sentient beings, and call him according to their mental images, either calling him a Great Shramana (great practitioner) or a Great Diligent One, and even as the Avatamsaka Sutra says, there are countless different names in one world, not that in the self-realized Dharma, it can be expressed as they say. The next verse again explains the understanding of worldly truth, clarifying the reason for the rise of teachings, so it says, this First Reality, because of the power of blessing, in order to save all worlds, it is explained with words. Observing with the Buddha's eye, such various names do not exceed the First Reality, and the causes and conditions for all beings to enter the path are different. If one should be saved by words and language, then the Tathagata does not move from reality, and with the power of自在神通(unobstructed spiritual power), blesses those sounds and words and expounds them. If sentient beings practice according to the Dharma and can correspond to the three secrets of body, speech, and mind, then they will know that worldly truth is not different from the first principle truth.
The sutra says: 'At this time, Vajrapani (one who holds the vajra, possessing virtues), who possesses virtues, obtained unprecedentedly opened eyes, prostrated to the all-knowing, and spoke in verse.' 'Possessing virtues' means possessing all the secrets of the Tathagata.
密莊嚴之德。如連花增長具足時。蒙日光所照。自然開敷端嚴可愛。執金剛亦爾。心蓮花眼遇菩提印光。朗然開敷萬德皆備。美暢于內彰于外容。亦有青蓮花目開敷之相。而說伽他領解前旨也。初云。諸佛甚希有。權智不思議者。具存梵本。應云一切諸佛希有智方便不思議。智謂領解前偈中覺本不生。方便謂領解前偈中加持神力。複次智謂心蓮花臺具足。方便謂葉蕊開敷。二種具不可思議。故云希有也。次云離一切戲論。法佛自然智。是廣嘆不思議智。而為世間說。滿足眾希愿。是廣嘆不思議方便。若法依師而得。從於眾因緣生。即是戲論生滅相。非法性佛自然之慧。若是自然之慧。則非修學可得。亦不可授人。如內證天甘露味。假令種種方便為未嘗者說之。終不能解。然佛大方便力。以無相法身。作種種名相加持。令諸眾生以因果法。證得非因非果法。是故權實二慧具不可思議也。次云。真言相如是。常依於二諦者。是結成不思議二智。領解。上文施設二諦之意。以知名相即實際故。能以實際加持而作名相。以知淺略即是深秘故。能以深秘為淺略。隨眾生所成義利。皆實不虛。若能解此世諦時。自當通達第一義諦。故云諸佛說法常依二諦也。次有一偈。明信解佛菩提印得無量福聚。故云。若有諸眾生。知此法教者。
【現代漢語翻譯】 現代漢語譯本：密莊嚴之德，就像蓮花增長具足時，蒙受日光照耀，自然開敷，端莊可愛。執金剛（Vajrapani，佛教護法神）也是如此，心蓮花眼遇到菩提印光，朗然開敷，萬德皆備，美好暢達于內，彰顯于外容。也有青蓮花目開敷之相，而說伽他（Gatha，偈頌）領解前旨。 初云：『諸佛甚希有，權智不思議』者，具存梵本，應云『一切諸佛希有智方便不思議』。智謂領解前偈中覺本不生，方便謂領解前偈中加持神力。複次，智謂心蓮花臺具足，方便謂葉蕊開敷。二種具不可思議，故云希有也。 次云：『離一切戲論，法佛自然智，是廣嘆不思議智，而為世間說，滿足眾希愿』，是廣嘆不思議方便。若法依師而得，從於眾因緣生，即是戲論生滅相，非法性佛自然之慧。若是自然之慧，則非修學可得，亦不可授人，如內證天甘露味，假令種種方便為未嘗者說之，終不能解。然佛大方便力，以無相法身，作種種名相加持，令諸眾生以因果法，證得非因非果法，是故權實二慧具不可思議也。 次云：『真言相如是，常依於二諦』者，是結成不思議二智，領解上文施設二諦之意。以知名相即實際故，能以實際加持而作名相；以知淺略即是深秘故，能以深秘為淺略，隨眾生所成義利，皆實不虛。若能解此世諦時，自當通達第一義諦，故云諸佛說法常依二諦也。 次有一偈，明信解佛菩提印得無量福聚，故云：『若有諸眾生，知此法教者』。
【English Translation】 English version: The virtue of secret adornment is like when a lotus flower grows fully, bathed in sunlight, it naturally blooms, dignified and lovely. Vajrapani (Vajrapani, a Buddhist Dharma protector) is also like this; the heart's lotus eye encounters the light of the Bodhi seal, brightly blooming, fully equipped with all virtues, beautifully flowing within and manifesting outwardly. There is also the appearance of the blue lotus eye opening, and a Gatha (Gatha, a verse) is spoken to understand the previous meaning. The initial saying, 'The Buddhas are very rare, expedient wisdom is inconceivable,' which is fully preserved in the Sanskrit original, should read 'All Buddhas have rare wisdom and expedient means that are inconceivable.' Wisdom refers to understanding that the awakened nature is originally unborn in the previous verse, and expedient means refers to understanding the power of blessing in the previous verse. Furthermore, wisdom refers to the complete lotus platform of the heart, and expedient means refers to the opening of the petals and pistil. These two are inconceivable, hence the saying 'rare'. The next saying, 'Away from all playfulness, the Dharma Buddha's natural wisdom, is a broad praise of inconceivable wisdom, and speaks for the world, fulfilling all wishes,' is a broad praise of inconceivable expedient means. If the Dharma is obtained by relying on a teacher and arises from various causes and conditions, it is the appearance of playfulness, birth, and death, not the natural wisdom of the Dharma-nature Buddha. If it is natural wisdom, then it cannot be obtained through study and cannot be imparted to others, like the taste of heavenly nectar internally realized. Even if various expedient means are used to explain it to someone who has never experienced it, they will ultimately not understand. However, the Buddha's great power of expedient means uses the formless Dharma body to create various names and forms for blessing, enabling all beings to realize the Dharma that is neither cause nor effect through the Dharma of cause and effect. Therefore, both expedient and true wisdom are inconceivable. The next saying, 'The appearance of mantra is thus, always relying on the two truths,' is to conclude the inconceivable two wisdoms and understand the meaning of establishing the two truths in the previous text. Because names and forms are known to be identical to reality, one can use reality to bless and create names and forms. Because the shallow is known to be identical to the profound secret, one can use the profound secret as the shallow, and all the benefits achieved by sentient beings are real and not false. If one can understand this worldly truth, one will naturally comprehend the ultimate truth. Therefore, it is said that the Buddhas' teachings always rely on the two truths. Next, there is a verse that clarifies that believing in and understanding the Buddha's Bodhi seal brings immeasurable blessings, hence the saying, 'If there are sentient beings who know this Dharma teaching'.
世人應供養。猶如敬制底。制底是生身舍利所依。是故諸天世人福祐者。皆悉供養。若行人信受如是義者。即法身舍利所依。堪受一切世間供養恭敬也。複次梵音制底。與質多體同。此中秘密。謂心為佛塔也。如第三漫荼羅。以自心為基。次第增加。乃至中胎涅槃色。最居其上。故此制底甚高。又從中胎八葉。次第增加。乃至第三隨類普門身。無處不遍。故此制底極廣。蓮華臺達磨馱都。所謂法身舍利也。若眾生解此心菩提印者。即同毗盧遮那。故云世間應供養如敬制底也。
經云。時執金剛說此偈已。諦觀毗盧遮那。目不暫瞬。默然而住者。時執金剛。已聞畢竟三昧印。欲問三昧道中差別印。若以語言白佛恐乖至理。是以默然觀佛一心而住。即是甚深發問也。複次執金剛默然住者。欲表如來照機義故。如常教所傳。云佛于晝夜三時。觀可化眾生而度脫之。此隨聲聞心量。自作如是說耳。若佛眼觀而後見。不觀則無所見。觀時則智慧生。不觀則智慧不生。是則生滅明暗之境。不得名為平等大慧也。以如來無相無分別慧法爾無礙。常照法界根緣。如大海潮終不過限。是故金剛手適有可傳之機。如來即為演說。不待問而後答也。複次金剛手。了知世諦即是第一義諦。所行處不異畢竟處。是故默然無言。如來了知第一
【現代漢語翻譯】 現代漢語譯本：世人應當供養制底（佛塔），如同敬奉佛陀本身一樣。制底是生身舍利所依之處，因此諸天和世人，這些有福德庇佑的人，都應當供養它。如果修行人信受這樣的道理，那麼制底就是法身舍利所依之處，堪受一切世間的供養和恭敬。進一步說，梵語的制底與質多體（心）是相同的。這裡的秘密在於，心就是佛塔。如同第三漫荼羅，以自心為基礎，次第增加，乃至中胎的涅槃色，最居於上方。因此，這個制底非常高大。又從中胎的八葉，次第增加，乃至第三隨類普門身，無處不遍。因此，這個制底極其廣闊。蓮華臺達磨馱都（法界），就是所謂的法身舍利。如果眾生理解了這個心菩提印，就等同於毗盧遮那佛（Vairocana），所以說世人應當供養制底，如同敬奉佛陀本身一樣。
經中說：『當時執金剛（Vajrapani）說完這個偈頌后，專注地看著毗盧遮那佛，眼睛一眨也不眨，默默地站立著。』當時執金剛已經聽聞了畢竟三昧印（Samadhi Seal），想要詢問三昧道中的差別印。如果用語言向佛請教，恐怕會違背至深的道理，所以默默地看著佛，一心不亂地站立著，這就是甚深的發問。進一步說，執金剛默默站立，是爲了表明如來照機的意義。如同常教所傳，說佛在晝夜三個時辰，觀察可以教化的眾生而度脫他們。這只是隨順聲聞乘的心量，自己這樣說罷了。如果佛用眼睛觀察然後才看見，不觀察就什麼也看不見；觀察時智慧才產生，不觀察智慧就不產生，那麼這就是生滅明暗的境界，不能稱為平等大慧。因為如來無相無分別的智慧，自然而然地沒有障礙，常常照耀法界的根緣，如同大海的潮水終究不會超過界限。因此，金剛手（Vajrapani）剛有可以傳法的機緣，如來就為他演說，不必等待他發問然後才回答。進一步說，金剛手了知世俗諦就是第一義諦，所行之處不異於畢竟之處，所以默默無言。如來了知第一
【English Translation】 English version: People should offer to the Chaitya (stupa), just as they would revere the Buddha himself. The Chaitya is the place where the physical relics reside, therefore all devas and people, those blessed with fortune, should offer to it. If a practitioner believes and accepts such a principle, then the Chaitya is the place where the Dharmakaya relics reside, worthy of receiving all worldly offerings and reverence. Furthermore, the Sanskrit word 'Chaitya' is the same as 'Citta-kaya' (mind). The secret here is that the mind is the Buddha-stupa. Like the third Mandala, it takes one's own mind as the foundation, gradually increasing, until the Nirvana color of the central womb, which resides at the very top. Therefore, this Chaitya is very tall. Also, from the eight petals of the central womb, it gradually increases, until the third Samantabhadra body, which pervades everywhere. Therefore, this Chaitya is extremely vast. The Lotus Platform Dharmadhatu (Dharmadhatu), is what is called the Dharmakaya relics. If sentient beings understand this mind Bodhi seal, they are equivalent to Vairocana Buddha, therefore it is said that people should offer to the Chaitya, just as they would revere the Buddha himself.
The sutra says: 'At that time, Vajrapani, after reciting this verse, gazed intently at Vairocana Buddha, without blinking his eyes, and stood silently.' At that time, Vajrapani had already heard the Ultimate Samadhi Seal, and wanted to inquire about the different seals within the Samadhi path. If he were to ask the Buddha in words, he feared that he would deviate from the profound truth, so he silently looked at the Buddha, standing with a focused mind, which is a profound question. Furthermore, Vajrapani's silent standing is to express the meaning of the Tathagata illuminating opportunities. As the constant teaching transmits, it says that the Buddha observes sentient beings who can be taught and liberates them during the three periods of day and night. This is merely following the mind of the Sravakas, saying it themselves. If the Buddha sees only after observing with his eyes, and sees nothing without observing; if wisdom arises only when observing, and wisdom does not arise without observing, then this is the realm of arising, ceasing, light, and darkness, and cannot be called equal great wisdom. Because the Tathagata's wisdom, which is without form or discrimination, is naturally unobstructed, constantly illuminating the roots and conditions of the Dharmadhatu, like the tides of the great ocean that never exceed their limits. Therefore, as soon as Vajrapani has an opportunity to receive the Dharma, the Tathagata will expound it for him, without waiting for him to ask before answering. Furthermore, Vajrapani knows that the mundane truth is the same as the ultimate truth, and that the place he walks is no different from the ultimate place, so he is silent and without words. The Tathagata knows the first
義諦即世諦。畢竟處不異所行處。是故廣分別說。為令眾生通達二諦相故。更相發明。而實同歸一致也。就如來答中。略有四句。第一句云。複次秘密主。一生補處菩薩。住佛地三昧道。離於造作知世間相。住于業地堅住佛地者。此是最上灌頂位。故先明之。如余經所明。此是一生所繫菩薩。從此上生兜率天宮。次繼佛位。故名一生補處也。今此經宗。言一生者。謂從一而生也。初得凈菩提心時。從一實之地。發生無量無邊三昧總持門。如是一一地中次第增長。當知亦爾。迄至第十地滿足。未至第十一地。爾時從一實境界具足。發生一切莊嚴。唯少如來一位未得證知。更有一轉法性生即補佛處。故名一生補處。此是究竟發菩提心。於一切三昧道中。最為牢強精進。進入佛道。故云住佛地三昧道也。離諸造作者。作謂修治地業。乃至莊嚴佛土成就眾生。以有智分別心。猶是世間之相。今此菩薩。正行大空三昧。遠離從緣生法微細戲論。故云離造作也。如世間相。謂實知世間實際。畢竟不異涅槃際。而能不動實際。悉見世間本起因緣。是故住此三昧道中。唸唸進趣如來地。住于業地。梵音質言之。當云作地。即是學如來金剛事業。皆得善巧。瓔珞亦云入重玄門學佛威儀也。堅住佛地。即是于如來堅固不動。名之為住。與前
【現代漢語翻譯】 現代漢語譯本： 勝義諦就是世俗諦。究竟之處與所行之處沒有差異。因此廣泛地分別解說，是爲了讓眾生通達二諦的真相，互相啓發，實際上最終歸於一致。在如來的回答中，大致有四句話。第一句說：『再者，秘密主（Vajrapani，金剛手菩薩的別名），一生補處菩薩（Ekajatipratibaddha，指下一產生佛的菩薩），安住于佛地三昧道（Buddhabhumi-samadhi-marga，證入佛果的禪定境界），遠離造作而了知世間諸相，安住于業地（Karma-bhumi，行菩薩道之處），堅固地安住于佛地。』這是最上的灌頂位（Abhiseka，密宗的加持儀式），所以首先說明它。如同其他經典所說，這是一生系菩薩（Ekajatipratibaddha，指一生之後必定成佛的菩薩）。從此上升到兜率天宮（Tusita，彌勒菩薩居住的天界），接下來繼承佛位，所以名為一生補處。現在這部經的宗旨，說『一生』，是指從一而生。最初得到清凈菩提心（Bodhicitta，覺悟之心）時，從一實之地（Eka-satya-bhumi，唯一的真實境界），發生無量無邊的三昧總持門（Samadhi-dharani-mukha，禪定和總持的法門）。像這樣在一一地中次第增長，應當知道也是如此。直到第十地（Dasabhumi，菩薩修行的最高階段）圓滿，未到第十一地（Buddhabhumi，佛的境界）時，那時從一實境界具足地發生一切莊嚴，唯獨缺少如來一位未得證知。再有一轉法性生（Dharma-svabhava-utpada，轉變法性的生起），就補佛處，所以名一生補處。這是究竟地發起菩提心，在一切三昧道中，最為牢固強勁精進，進入佛道，所以說安住于佛地三昧道。遠離諸造作者，『作』是指修治地業，乃至莊嚴佛土成就眾生，因為有智分別心，仍然是世間之相。現在這位菩薩，正行大空三昧（Mahasunyata-samadhi，證悟空性的禪定），遠離從緣生法微細的戲論，所以說遠離造作。如世間相，是指真實地了知世間的實際，畢竟不異於涅槃際（Nirvana-koti，涅槃的邊際），而能不動實際，完全了見世間本起的因緣。因此安住於此三昧道中，唸唸進趣如來地。安住于業地，梵語質言之，應當說『作地』，就是學習如來金剛事業（Vajra-karma，如來堅定不移的利他事業），都得到善巧。瓔珞經也說進入重玄門（Gahana-dvara，深奧的法門）學習佛的威儀。堅住佛地，就是在如來處堅固不動，名為安住，與前
【English Translation】 English version: The ultimate truth (Paramartha-satya) is the same as the conventional truth (Samvriti-satya). The ultimate place is not different from the place of practice. Therefore, extensive explanations are given to enable beings to understand the nature of the two truths, enlightening each other, but in reality, they all lead to the same goal. In the Tathagata's (如來，another name for Buddha) answer, there are roughly four sentences. The first sentence says: 'Furthermore, Secret Lord (Vajrapani, 金剛手菩薩的別名), a Bodhisattva (菩薩, an enlightened being) destined for one more life (Ekajatipratibaddha, 一生補處菩薩), dwells in the Samadhi path of the Buddha-ground (Buddhabhumi-samadhi-marga, 住佛地三昧道), free from fabrication and knowing the aspects of the world, dwells in the Karma-ground (Karma-bhumi, 業地), firmly dwells in the Buddha-ground.' This is the highest empowerment position (Abhiseka, 灌頂位), so it is explained first. As explained in other sutras, this is a Bodhisattva bound by one more life (Ekajatipratibaddha, 一生系菩薩). From here, they ascend to the Tushita Heaven (Tusita, 兜率天宮), and then succeed to the Buddha's position, hence the name 'destined for one more life'. Now, the purpose of this sutra, when it says 'one life', means born from one. When the pure Bodhicitta (Bodhicitta, 菩提心) is first attained, from the ground of one reality (Eka-satya-bhumi, 一實之地), countless Samadhi Dharani gates (Samadhi-dharani-mukha, 三昧總持門) arise. Just as it increases sequentially in each ground, it should be known that it is also like this. Until the tenth ground (Dasabhumi, 第十地) is fulfilled, before reaching the eleventh ground (Buddhabhumi, 佛地), at that time, from the complete realm of one reality, all adornments fully arise, only lacking the position of the Tathagata, which has not yet been realized. There is another transformation of Dharma-nature arising (Dharma-svabhava-utpada, 法性生), which completes the Buddha's position, hence the name 'destined for one more life'. This is the ultimate arising of Bodhicitta, the most firm, strong, and diligent in all Samadhi paths, entering the Buddha's path, hence it is said to dwell in the Samadhi path of the Buddha-ground. 'Free from all fabricators', 'fabrication' refers to cultivating the ground of deeds, even adorning the Buddha-land and accomplishing beings, because with the mind of intellectual discrimination, it is still an aspect of the world. Now, this Bodhisattva is practicing the Great Emptiness Samadhi (Mahasunyata-samadhi, 大空三昧), far away from the subtle play of arising from conditioned dharmas, hence it is said to be free from fabrication. 'Like the aspects of the world' means truly knowing the reality of the world, ultimately not different from the limit of Nirvana (Nirvana-koti, 涅槃際), and being able to not move from reality, fully seeing the causal conditions of the world's origin. Therefore, dwelling in this Samadhi path, thought after thought, progressing towards the Tathagata's ground. 'Dwelling in the Karma-ground', in Sanskrit, it should be said 'action ground', which is learning the Vajra activities of the Tathagata (Vajra-karma, 金剛事業), all attaining skillfulness. The Garland Sutra also says to enter the profound gate (Gahana-dvara, 重玄門) to learn the Buddha's demeanor. 'Firmly dwelling in the Buddha-ground' means being firm and unmoving in the Tathagata, called dwelling, and with the previous
住字義殊。如人渴乏求水。已經歷多時。忽得睹見清涼池。中間更無障礙。但一心進趣無復異緣。是名補處三昧道。已到清涼池中希愿盡息。亦為佛地。故雖同名大空定。而義有差別也。
經云。秘密主八地菩薩三昧道。不得一切諸法。離於有生知一切如幻。是故世稱觀自在者。如上已說十地道。若次第而進當說佛地。若漸下者當說第九地。何故說八地耶。以一切菩薩初度第七地時。上不見諸佛可求。下不見眾生可度。謂是住大涅槃。于萬行休息。爾時十方佛。以此三昧道發起其心。得度菩提心難地。是故別說。從此進入九地中無別說。從此過患難故。不須別說行處印也。從初發意以來。深觀十緣生句。入此地時得度性空彼岸。故云不得一切諸法離於有生。復以善巧方便。于如如不動中。起十緣生無邊大用。以如幻三昧。遍至十方佛剎。親近種種善知識。普學無量度人門。隨諸眾生應以何等像類言音而得度者。即皆現之而為說法。是故世間見如是事蹟故。號為觀世自在者。是初入蓮花三昧之異名也。此中自在。梵本正翻是富貴義。如人得大勢位具足財寶。隨心所欲自然成就。此菩薩亦爾。假令十方世界一切有情。希求世出世間種種資具。隨其性慾種種不同。能以如幻三昧一時給與。各得滿其所愿。然未能絕起用
【現代漢語翻譯】 現代漢語譯本：『住』字的含義非常特殊。比如一個人又渴又累，想要找水喝，已經過了很長時間。忽然看見一個清涼的水池，中間沒有任何障礙，只是專心致志地前進，沒有其他的想法，這叫做補處三昧道。已經到達清涼池中，希望和願望都停止了，也就可以說是佛的境界了。所以雖然都叫做大空定，但是意義是有差別的。
經書中說：『秘密主，八地菩薩的三昧道，是不得一切諸法，離開有生而知一切如幻。』所以世人稱之為觀自在。上面已經說了十地道，如果次第前進，就應當說佛地。如果逐漸下降，就應當說第九地。為什麼要說八地呢？因為一切菩薩初次進入第七地時，向上看不見諸佛可以求助，向下看不見眾生可以度化，認為這是住在大的涅槃之中，停止了一切修行。這時十方諸佛，用這個三昧道發起他們的心，讓他們得以度過菩提心難生之地。所以特別說明。從此進入第九地中沒有特別的說明。因為度過患難，不需要特別說明行處印。從最初發心以來，深入觀察十緣生句，進入此地時得以度過性空的彼岸。所以說不得一切諸法離開有生。又以巧妙的方便，在如如不動中，生起十緣生無邊的大用。以如幻三昧，遍至十方佛剎（佛的國土），親近種種善知識（指可以引導人們向善、明辨是非的人），普遍學習無量度人的方法。觀察眾生應該用什麼樣的形象、語言才能得度，就都顯現出來為他們說法。所以世間看見這樣的事蹟，就稱他為觀世自在。這是初入蓮花三昧的另一個名字。這裡說的自在，梵文原本翻譯過來是富貴的意思。就像一個人得到很大的權勢地位，具備充足的財寶，隨心所欲自然成就。這位菩薩也是這樣。假設十方世界一切有情，希望得到世間和出世間的種種資具，隨著他們各自不同的需求，能用如幻三昧一時給予，各自滿足他們的願望。然而還未能停止起用。
【English Translation】 English version: The meaning of the word 'abiding' is very special. For example, a person is thirsty and tired, wanting to find water to drink, and a long time has passed. Suddenly, they see a clear and cool pond, with no obstacles in between, and they just focus on moving forward without other thoughts. This is called the 'entrance to the Samadhi of Replacement'. Having reached the clear and cool pond, hopes and desires cease, and it can be said to be the state of Buddhahood. Therefore, although both are called the Great Emptiness Samadhi, the meanings are different.
The sutra says: 'Secret Lord, the Samadhi path of the Eighth Ground Bodhisattva is to not attain all dharmas, to know all things as illusory apart from arising.' Therefore, the world calls him Avalokiteshvara (the Bodhisattva who perceives the sounds of the world). The path of the Ten Grounds has been described above. If one progresses sequentially, then the Buddha Ground should be discussed. If one gradually descends, then the Ninth Ground should be discussed. Why is the Eighth Ground mentioned? Because when all Bodhisattvas first enter the Seventh Ground, they do not see Buddhas above to seek help from, nor do they see sentient beings below to liberate, thinking that they are dwelling in Great Nirvana, ceasing all practices. At this time, the Buddhas of the ten directions arouse their minds with this Samadhi path, allowing them to pass through the difficult ground of generating Bodhicitta (the mind of enlightenment). Therefore, it is specifically mentioned. There is no special mention of entering the Ninth Ground from here. Because the suffering has been overcome, there is no need to specifically mention the sign of the place of practice. Since the initial aspiration, deeply contemplating the ten causal arising sentences, upon entering this ground, one is able to cross over to the other shore of emptiness of nature. Therefore, it is said that one does not attain all dharmas apart from arising. Furthermore, with skillful means, in the unmoving Suchness, one generates the boundless great function of the ten causal arisings. With the illusion-like Samadhi, one travels to Buddha lands (Buddha's domain) in the ten directions, drawing near to various virtuous friends (those who can guide people towards goodness and distinguish right from wrong), universally learning immeasurable methods of liberating people. Observing what kind of image and language sentient beings should use to be liberated, one manifests them all to teach the Dharma. Therefore, the world sees such deeds and calls him Avalokiteshvara. This is another name for the initial entry into the Lotus Samadhi. The 'sovereignty' mentioned here, the original Sanskrit translation means wealth and nobility. Just like a person obtains great power and position, possessing sufficient wealth and treasures, achieving whatever they desire naturally. This Bodhisattva is also like this. Suppose all sentient beings in the ten directions hope to obtain various resources of the mundane and supramundane, according to their different needs, they can be given all at once with the illusion-like Samadhi, each fulfilling their wishes. However, they have not yet stopped arising function.
之跡。使諸有所作皆如金剛。故分為二印耳。複次此中。應說初法明門三昧道。于上品中已說。故不重言。又如上所說一生補處及八地三昧。是約教道法門。作如此說耳。然秘密乘人於世諦中。即能通達第一義諦者。從初發心時。即具行大空三昧。其謂不然。則於一生之中。不能頓滿諸地也。
大毗盧遮那成佛經疏卷第六 大正藏第 39 冊 No. 1796 大毗盧遮那成佛經疏
大毗盧遮那成佛經疏卷第七
沙門一行阿阇梨記
入漫荼羅具緣品第二之餘
經云。複次秘密主。聲聞眾住有緣地。識生滅除二邊。極觀察智得不隨順修行因。是名聲聞三昧道者。如阿毗曇。明九想八念背舍勝處一切入三三昧等。皆名住有緣地。依此等三昧為方便故。令其心恬然而靜。得正觀察。覺世間出世間法。皆悉有因有緣。世間以集為因。以苦為果。出世間以道為因。以滅為果。如阿含中廣明。毗尼中舉要言之。所謂諸法從緣起。如來說是因。彼法因緣盡。是大沙門說也。以知因緣生滅故。滅有無見遠離斷常二邊。得真諦智生。故名極觀察智。以能極觀察故不倒不謬。故名為諦也。從無明至老死。此有故彼有。此生故彼生。乃至輪迴無際。若隨此而輪。名之為順。既見四真諦已。背生死流隨行
【現代漢語翻譯】 現代漢語譯本： ……的痕跡。使所有作為都如金剛一般堅固。所以分為兩個印契。此外，這裡應該說的初法明門三昧道，已經在上品中說過了，所以不再重複。又如上面所說的一生補處（Ekajatipratibaddha，指下一產生佛的菩薩）以及八地三昧，是依據教道法門而作這樣的解說。然而秘密乘（Vajrayana，金剛乘）的人在世俗諦中，就能通達第一義諦（Paramārtha-satya，勝義諦）的人，從最初發心時，就具備修行大空三昧。如果不是這樣，那麼在一生之中，就不能立即圓滿各個地（Bhumi，菩薩的階位）。
《大毗盧遮那成佛經疏》卷第六 大正藏第39冊 No. 1796 《大毗盧遮那成佛經疏》
《大毗盧遮那成佛經疏》卷第七
沙門一行阿阇梨 記
入漫荼羅具緣品第二之餘
經文說：『複次，秘密主（Guhyapaka，金剛手菩薩的別名）。聲聞眾安住于有緣地，了知生滅，去除二邊，以極觀察智獲得不隨順修行之因。這叫做聲聞三昧道。』 如《阿毗曇》（Abhidhamma，論藏）所說，闡明九想、八念、背舍、勝處、一切入等三三昧，都叫做安住于有緣地。依靠這些三昧作為方便，使他們的心平靜而安寧，獲得正確的觀察。覺悟世間和出世間法，都各有因緣。世間以集（Samudaya，苦之集起）為因，以苦（Dukkha，痛苦）為果。出世間以道（Marga，通往解脫的道路）為因，以滅（Nirodha，涅槃）為果。如《阿含經》（Agama，原始佛教經典）中詳細闡明，毗尼（Vinaya，戒律）中扼要地說，所謂諸法從因緣而生起，如來說明這是因。這些法因緣滅盡，這是大沙門（Śrāmaṇa，佛教修行者）所說。因爲了知因緣生滅的緣故，滅除有無之見，遠離斷常二邊，獲得真諦智生，所以叫做極觀察智。因為能夠極度觀察，所以不顛倒不謬誤，所以名為諦。從無明（Avidya，無知）到老死，此有故彼有，此生故彼生，乃至輪迴沒有邊際。如果隨順這個而輪迴，就叫做順。既然見到四真諦（catvāri āryasatyāni，四聖諦）之後，背離生死之流，隨順修行。
【English Translation】 English version: ...of traces. Making all actions as firm as Vajra (Diamond). Therefore, it is divided into two Mudras (seals). Furthermore, the Samadhi (state of meditative consciousness) path of the initial Dharma (teachings) illumination gate, which should be discussed here, has already been explained in the upper section, so it will not be repeated. Also, the aforementioned Ekajatipratibaddha (Bodhisattva bound to one more rebirth) and the Samadhi of the eighth Bhumi (stage of a Bodhisattva), are explained in accordance with the teaching Dharma gate. However, those of the Vajrayana (Secret Vehicle) who can penetrate the Paramārtha-satya (Ultimate Truth) within the conventional truth, from the initial arising of the mind, are equipped with the practice of the Great Emptiness Samadhi. If this were not the case, then in one lifetime, they would not be able to instantly perfect all the Bhumis.
Commentary on the Mahāvairocana Sutra, Volume 6 Taisho Tripitaka Volume 39 No. 1796 Commentary on the Mahāvairocana Sutra
Commentary on the Mahāvairocana Sutra, Volume 7
Recorded by Śrāmaṇa (Buddhist monk) Acharya (teacher) Yixing
Remaining part of Chapter 2: Entering the Mandala with Complete Conditions
The Sutra says: 'Furthermore, Guhyapaka (Secret Lord, another name for Vajrapani Bodhisattva). The Śrāvaka (Disciple) assembly dwells in the conditioned ground, understands arising and ceasing, eliminates the two extremes, and obtains the cause of non-conforming practice with extreme observation wisdom. This is called the Śrāvaka Samadhi path.' As the Abhidhamma (collection of Buddhist philosophical texts) explains, clarifying the nine thoughts, eight recollections, eight liberations, abodes of victory, all-embracing bases, and the three Samadhis, all are called dwelling in the conditioned ground. Relying on these Samadhis as a means, their minds are calmed and tranquilized, obtaining correct observation. They awaken to the worldly and trans-worldly Dharmas, all having causes and conditions. The worldly takes Samudaya (arising of suffering) as the cause and Dukkha (suffering) as the result. The trans-worldly takes Marga (path to liberation) as the cause and Nirodha (cessation of suffering) as the result. As the Agama (early Buddhist texts) extensively explains, and the Vinaya (monastic rules) concisely states, 'All Dharmas arise from conditions; the Tathagata (Buddha) says this is the cause. When the conditions of these Dharmas cease, this is what the great Śrāmaṇa (Buddhist practitioner) says.' Because of knowing the arising and ceasing of conditions, they extinguish the views of existence and non-existence, and stay away from the two extremes of permanence and annihilation, obtaining the wisdom of true reality, hence it is called extreme observation wisdom. Because they are able to extremely observe, they are not inverted and not mistaken, hence it is called truth. From Avidya (ignorance) to old age and death, because this exists, that exists; because this arises, that arises, and so on, the cycle of rebirths is without end. If one follows this and revolves, it is called conforming. Since they have seen the catvāri āryasatyāni (Four Noble Truths), they turn away from the stream of birth and death, and follow the practice.
聖道。乃至能自記說我生已盡梵行已立所作已辦不受後有。是名不隨順。如是種種不隨順行。要三昧為因。故曰得不隨順修行因。聲聞三昧。雖復諸部異說種種不同。但合如是法印者。即名正行。若無如是印者。是名邪行也。
經云。秘密主。緣覺觀察因果。住無言說法不轉無言說。於一切法證極滅語言三昧。是名緣覺三昧道者。因果即是十二因緣法。如聲聞極觀察智解了唯蘊無我。以厭怖心重故。疾斷煩惱自證涅槃。不能分折推求十二因緣實相。辟支佛智慧深利故。能以總別之相深觀察之。見一切集法皆是滅法。此與聲聞異也。阿含云。十二因緣法者。有佛無佛法位常住。龍樹亦云。此中法位即是如之別名。此是一切世間最難解處。故世尊始成道時不樂說法。意在於此。辟支佛所入漸深。故云住無言說法。言不轉者。謂住此第一義時無有聲字。故不可轉以授人也。世尊得無礙知見於法自在。能于無言說法中。為作名字轉受眾生。辟支佛智慧有礙。是故不能演說。複次辟支佛。觀一切集法皆悉如涅槃相。于種種有為境界中。皆亦戲論風息不知所云。故名證極滅語言三昧。修瑜伽與此相應。是名緣覺三昧也。此二種三昧。皆是菩提心難處。然但是所行道中一種心相。非謂不思議心性。可有如是三乘定相。是故行人
【現代漢語翻譯】 現代漢語譯本 聖道。乃至能夠自己記述說『我已經了結了生死，清凈的修行已經確立，該做的事情已經完成，不會再有來世』。這叫做不隨順（世間法）。像這樣種種不隨順（世間）的修行，需要以三昧（正定）為因。所以說得到不隨順修行的因。聲聞（阿羅漢）的三昧，即使各個部派的說法有種種不同，但只要符合這些法印（佛法的基本原則），就叫做正行。如果沒有這些法印，就叫做邪行。
經中說：『秘密主（金剛手菩薩），緣覺（辟支佛）觀察因果，安住于不可言說的法中，不轉動不可言說的法，對於一切法證得極度寂滅的語言三昧。』這叫做緣覺的三昧道。所謂因果，就是十二因緣法。如同聲聞以極度觀察的智慧瞭解一切都只是五蘊（色、受、想、行、識）的聚合，沒有『我』的存在。因為厭惡和恐懼之心強烈，所以迅速斷除煩惱，自己證得涅槃，不能夠分析和推求十二因緣的真實相狀。辟支佛的智慧深刻銳利，所以能夠以總體和分別的相狀深入地觀察它，見到一切集起之法都是滅法。這與聲聞不同。《阿含經》說：『十二因緣法，無論有佛沒有佛，其法位都是常住不變的。』龍樹菩薩也說：『這裡所說的法位，就是如（真如）的別名。』這是世間最難理解的地方。所以世尊最初成道的時候，不樂意說法，意圖就在於此。辟支佛所證入的境界更加深入，所以說安住于不可言說的法中。說『不轉動』，是指安住于這第一義諦的時候，沒有聲音和文字，所以不能夠轉授給他人。世尊得到無礙的知見，對於法自在，能夠在不可言說的法中，為法安立名稱，轉而教導眾生。辟支佛的智慧有所侷限，所以不能夠演說。 再次，辟支佛觀察一切集起之法都如涅槃的寂滅之相，在種種有為的境界中，都像是戲論，風息了，不知道在說什麼。所以叫做證得極度寂滅的語言三昧。修習瑜伽與此相應，這叫做緣覺的三昧。這兩種三昧，都是菩提心難以達到的境界。然而這只是所行之道中的一種心相，不是說不可思議的心性，可以有這樣的三乘（聲聞乘、緣覺乘、菩薩乘）的定相。所以修行人。
【English Translation】 English version The Noble Path. To the point of being able to personally recall and say, 'My birth is exhausted, the pure conduct is established, what needed to be done is completed, there will be no further existence.' This is called non-conformity (to worldly ways). Such various non-conforming practices require Samadhi (right concentration) as their cause. Therefore, it is said to attain the cause of non-conforming practice. The Samadhi of the Sravakas (Arhats), although the various schools have different explanations, if it aligns with these Dharma seals (fundamental principles of Buddhism), it is called right practice. If it lacks these seals, it is called wrong practice.
The Sutra says: 'Secret Lord (Vajrapani), the Pratyekabuddha (one who attains enlightenment on their own) observes cause and effect, dwells in the Dharma of non-verbal expression, and does not transmit the non-verbal expression, attaining the Samadhi of ultimate cessation of language in all Dharmas.' This is called the path of Pratyekabuddha Samadhi. The so-called cause and effect are the Twelve Links of Dependent Origination. Just as the Sravakas, with extremely observant wisdom, understand that everything is merely an aggregation of the five skandhas (form, feeling, perception, mental formations, consciousness), without a 'self.' Because of intense aversion and fear, they quickly cut off afflictions and personally attain Nirvana, unable to analyze and investigate the true nature of the Twelve Links of Dependent Origination. The Pratyekabuddha's wisdom is profound and sharp, so they can deeply observe it with both general and specific aspects, seeing that all compounded phenomena are subject to cessation. This is different from the Sravakas. The Agama Sutra says: 'The Twelve Links of Dependent Origination, whether there is a Buddha or not, its Dharma position is constant.' Nagarjuna also said: 'The Dharma position mentioned here is another name for Suchness (Tathata).' This is the most difficult place to understand in the world. Therefore, when the World-Honored One initially attained enlightenment, he was reluctant to teach, and his intention lay in this. The Pratyekabuddha's attainment is even deeper, so it is said to dwell in the Dharma of non-verbal expression. Saying 'does not transmit' means that when dwelling in this ultimate truth, there are no sounds or words, so it cannot be transmitted to others. The World-Honored One attains unobstructed knowledge and vision, and is free in the Dharma, able to establish names for the Dharma in non-verbal expression and teach sentient beings. The Pratyekabuddha's wisdom is limited, so they cannot expound it. Furthermore, the Pratyekabuddha observes all compounded phenomena as being like the quiescence of Nirvana. In all conditioned realms, it is like a theatrical performance, the wind has ceased, and one does not know what is being said. Therefore, it is called attaining the Samadhi of ultimate cessation of language. Practicing Yoga in accordance with this is called Pratyekabuddha Samadhi. These two types of Samadhi are difficult realms for the Bodhi mind to reach. However, this is only one aspect of the mind in the path being practiced, not to say that the inconceivable nature of mind can have such fixed characteristics of the Three Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle). Therefore, practitioners...
。以此法印自印知已。便當直過無礙。若不善知識知。則為所留礙也。
經云。秘密主。世間因果及業若生若滅。系屬他主空三昧生。是名世間三昧道者。謂一切世間三昧。以要言之。至於究竟之處。皆滅壞因果及從因辦果時所有作業。謂此三事若生若滅。皆系屬於他。他謂神我也。所以然者。若行人不解正因緣義。而修證諸禪。必當計著自心以為內我。彼見世間萬法因心而有。則謂由神我生。設令不依內我必依外我。即是自在梵天等也。若深求此中至賾。自然撥除因業。唯我性獨存。乃至無一法入心。而證空定。最是世間究極之理。是故垂盡三有還墮三途。雖于禪定中。發種種世間勝智具五神通。研其宗趣終歸是處。故以斯一印。統收一切世間三昧道。若行者入此心時。當自覺知也。經中佛說攝偈。就五種三昧道中。大分為二。謂佛菩薩緣覺聲聞四種。皆名出世三昧。若諸天等所說真言法教道。皆屬世間三昧。出世間三昧皆有實益。故云摧害於諸過。世間三昧但有權益。故云為利眾生故也。如余經所說。求小乘人。當修行作觀。即便於世間法教深生厭離。求大乘人。又于聲聞法教深生怖畏。此皆為未知秘密藏者。作此方便說耳。就此經宗。則五種三昧皆是開心實相門。如行者初住有相瑜伽。則是世間三昧。但
【現代漢語翻譯】 現代漢語譯本：用這種法印來印證自己所知，就應當直接通過，沒有阻礙。如果被不好的善知識知道，就會被他所阻礙。
經中說：『秘密主（Vajrapāṇi，金剛手菩薩）。世間的因果以及業的生滅，系屬於他主，從空三昧而生，這叫做世間三昧道。』 意思是說，一切世間三昧，用簡要的話來說，到了究竟之處，都會滅壞因果以及從因到果的過程中所產生的作業。這三種事，無論是生還是滅，都系屬於他。這個『他』指的是神我。為什麼這麼說呢？如果修行人不理解正確的因緣意義，而修證各種禪定，必定會執著于自己的心，認為有一個內在的『我』。他們看到世間萬法都因心而有，就認為是由神我所生。即使不依賴內在的『我』，也必定會依賴外在的『我』，也就是自在梵天等。如果深入探求其中的奧秘，自然會去除因業，只留下『我』的本性獨自存在，甚至沒有一法進入心中，從而證得空定。這可以說是世間最極端的道理。因此，即使將要脫離三有（欲有、色有、無色有），最終還是會墮入三途（地獄、餓鬼、畜生）。雖然在禪定中，能夠生髮種種世間的殊勝智慧，具備五神通，但研究其宗旨，最終還是會歸於此處。所以用這一個法印，統攝一切世間三昧道。如果修行人進入這種心境時，應當自覺知曉。
經中佛陀所說的攝偈，將五種三昧道大致分為兩類。佛、菩薩、緣覺（Pratyekabuddha，獨覺）、聲聞（Śrāvaka，聞法覺悟者）四種，都叫做『出世三昧』。如果諸天等所說的真言法教道，都屬於『世間三昧』。出世間三昧都有實際的利益，所以說『摧害於諸過』。世間三昧只有暫時的利益，所以說是『為利眾生故』。如同其他經典所說，追求小乘的人，應當修行作觀，從而對世間法教產生深深的厭離。追求大乘的人，又會對聲聞法教產生深深的怖畏。這些都是為那些尚未知曉秘密藏的人，所作的方便之說。就這部經的宗旨來說，五種三昧都是開啟心性實相之門。如果修行人最初安住于有相瑜伽，那就是世間三昧，但是...
【English Translation】 English version: Using this Dharma seal to verify what you already know, you should pass directly through without hindrance. If a bad spiritual friend knows about it, you will be obstructed by them.
The sutra says: 'Secret Lord (Vajrapāṇi, the Bodhisattva holding the vajra). The causes and effects of the world, and the arising and ceasing of karma, are dependent on another lord and arise from the Samadhi of emptiness. This is called the worldly Samadhi path.' This means that all worldly Samadhis, to put it briefly, when they reach the ultimate point, will destroy the causes and effects and the actions that arise from the process of cause leading to effect. These three things, whether they arise or cease, are all dependent on another. This 'other' refers to the self-god. Why is this so? If a practitioner does not understand the meaning of correct causal conditions and cultivates various forms of meditation, they will inevitably cling to their own mind, believing that there is an inner 'self'. They see that all phenomena in the world arise from the mind, and therefore believe that they are born from the self-god. Even if they do not rely on the inner 'self', they will inevitably rely on an external 'self', such as the sovereign Brahma. If one deeply seeks the mysteries within this, one will naturally eliminate causal karma, leaving only the nature of 'self' to exist alone, even to the point where no single Dharma enters the mind, and one attains the Samadhi of emptiness. This can be said to be the most extreme principle in the world. Therefore, even if one is about to escape the Three Realms (the Realm of Desire, the Realm of Form, and the Formless Realm), one will ultimately fall back into the Three Evil Paths (hell, hungry ghosts, and animals). Although in meditation, one can generate various worldly superior wisdoms and possess the five supernormal powers, studying its purpose ultimately leads back to this point. Therefore, this one Dharma seal encompasses all worldly Samadhi paths. If a practitioner enters this state of mind, they should be consciously aware of it.
The verse of summary spoken by the Buddha in the sutra broadly divides the five Samadhi paths into two categories. The four types—Buddhas, Bodhisattvas, Pratyekabuddhas (Solitary Buddhas), and Śrāvakas (Hearers)—are all called 'transcendent Samadhis'. If the Dharma teachings of mantras spoken by the devas and others belong to 'worldly Samadhis'. Transcendent Samadhis all have real benefits, hence it is said that they 'destroy all faults'. Worldly Samadhis only have temporary benefits, hence it is said that they are 'for the benefit of sentient beings'. As other sutras say, those who seek the Small Vehicle should cultivate contemplation, thereby generating deep aversion to worldly Dharma teachings. Those who seek the Great Vehicle, in turn, will generate deep fear of the Śrāvaka Dharma teachings. These are all expedient teachings spoken for those who do not yet know the secret treasury. According to the doctrine of this sutra, the five Samadhis are all doors to opening the true aspect of the mind. If a practitioner initially dwells in Yoga with characteristics, that is worldly Samadhi, but...
於此中了知唯蘊無我。即是聲聞三昧。若以十緣生句觀諸蘊無性無生。即是菩薩三昧。余如住心品中廣明。不同余教以心性之旨未明故。五乘殊輒不相融會也。若更作深秘密釋者。如三重漫荼羅中五位三昧。皆是毗盧遮那秘密加持。其與相應者。皆可一產生佛。何有淺深之殊。今偈中所說。就彼等自所流傳法教而言耳。
經云。複次世尊。告執金剛秘密主言。秘密主。汝當諦聽諸真言支分也。大判真言。略有五種。謂如來說。或菩薩金剛說。或二乘說或諸天說。或地居天說謂龍鳥修羅之類。又前三種。通名聖者真言。第四名諸天眾真言。第五名地居者真言。亦可通名諸神真言也。如聖者真言。亦說阿字或啰字等。彼諸世天乃至地居鬼神等。亦復說之。彼相有何殊異者。阿阇梨言。若佛菩薩所說。則於一字之中具無量義。且略言之。阿字自有三義。謂不生義。空義。有義。如梵本阿字有本初聲。若有本初則是因緣之法。故名為有。又阿者是無生義。若法攬因緣成。則自無有性。是故為空。又不生者即是一實境界。即是中道。故龍樹云。因緣生法。亦空亦假亦中。又大論明薩婆若。有三種名。一切智與二乘共。道種智與菩薩共。一切種智是佛不共法。此三智。其實一心中得。為分別令人易解故。作三種名。即此阿字
【現代漢語翻譯】 現代漢語譯本： 在此之中了知唯有五蘊而無我，這就是聲聞（Śrāvakayāna）的三昧（Samādhi）。如果用十緣生句來觀察諸蘊無自性、無生，這就是菩薩（Bodhisattva）的三昧。其餘的如同《住心品》中詳細說明的那樣。這與其他的教派不同，因為它們的心性之旨沒有闡明，所以五乘（Pañca-yāna）的差別就不能融合會通。如果更作甚深秘密的解釋，比如三重曼荼羅（Maṇḍala）中的五位三昧，都是毗盧遮那佛（Vairocana）的秘密加持，與此相應的人，都可以一生證得佛果，哪裡還有淺深的差別呢？現在偈頌中所說的，就那些他們自己所流傳的法教而言。
經中說：『世尊（Śākyamuni）又告訴執金剛秘密主（Vajrapāṇi）說：秘密主，你應當仔細聽真言（Mantra）的支分。』大體上判斷真言，略有五種，即如來說（Tathāgata），或者菩薩金剛（Bodhisattva-vajra）說，或者二乘（Śrāvakayāna and Pratyekabuddhayāna）說，或者諸天（Deva）說，或者地居天（Bhūmi-deva）說，比如龍（Nāga）、鳥（Garuḍa）、修羅（Asura）之類。又前三種，通稱為聖者真言。第四種名為諸天眾真言，第五種名為地居者真言，也可以通稱為諸神真言。比如聖者真言，也說阿（A）字或者啰（Ra）字等，那些世間諸天乃至地居鬼神等，也同樣說這些字，它們之間有什麼區別呢？阿阇梨（Ācārya）說：如果佛（Buddha）菩薩所說，那麼在一個字之中就具有無量的意義。且略微地說，阿字自有三種意義，即不生義、空義、有義。如梵本阿字有本初聲，若有本初則是因緣之法，所以名為有。又阿者是無生義，若法依攬因緣而成，則自身沒有自性，所以為空。又不生者就是一實境界，就是中道。所以龍樹（Nāgārjuna）說：因緣所生法，亦空亦假亦中。又《大論》闡明薩婆若（Sarvajña），有三種名稱，一切智與二乘共有，道種智與菩薩共有，一切種智是佛的不共之法。這三種智慧，其實在一個心中獲得，爲了分別使人容易理解的緣故，才作三種名稱，就是這個阿字。
【English Translation】 English version: Herein, understanding that only the aggregates (Skandha) exist without a self is the Samādhi of the Śrāvakayāna (Hearer Vehicle). If one contemplates the aggregates as being without inherent existence and without arising using the ten causal origination sentences, that is the Samādhi of the Bodhisattva. The rest is extensively explained in the 'Dwelling of the Mind' chapter. This differs from other teachings because the essence of mind-nature is not clarified, so the distinctions of the Five Vehicles (Pañca-yāna) cannot be harmonized and integrated. If one makes a deeper, more secret explanation, such as the five Samādhis in the triple Maṇḍala, all are the secret blessings of Vairocana (the Illuminator). Those who are in accord with this can attain Buddhahood in one lifetime. Where then is there a distinction of shallow and deep? What is said in the verses now refers to the teachings that they themselves have transmitted.
The Sutra says: 'Furthermore, the World Honored One (Śākyamuni) told Vajrapāṇi (Holder of the Vajra, secret lord): Secret Lord, you should listen carefully to the divisions of the Mantra.' Generally speaking, there are roughly five kinds of Mantras: those spoken by the Tathāgata (Thus Gone One), or by a Bodhisattva-vajra, or by the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), or by the Devas (gods), or by the Bhūmi-devas (earth-dwelling gods), such as Nāgas (dragons), Garuḍas (birds), and Asuras (demigods). Furthermore, the first three are generally called the Mantras of the Saints. The fourth is called the Mantra of the Deva assembly, and the fifth is called the Mantra of the earth-dwellers, which can also be generally called the Mantra of the gods. For example, the Mantras of the Saints also speak of the letter A or the letter Ra, etc. Those worldly Devas and even the earth-dwelling ghosts and spirits also speak of these letters. What is the difference between them? The Ācārya (teacher) says: If it is spoken by a Buddha or Bodhisattva, then within one letter there are immeasurable meanings. To speak briefly, the letter A itself has three meanings: the meaning of non-arising, the meaning of emptiness, and the meaning of existence. For example, the Sanskrit letter A has a primordial sound. If there is a primordial beginning, then it is a Dharma of causes and conditions, so it is called existence. Furthermore, A means non-arising. If a Dharma is formed by relying on causes and conditions, then it has no self-nature, so it is emptiness. Furthermore, non-arising is the one true realm, which is the Middle Way. Therefore, Nāgārjuna (Dragon Tree) says: Dharmas arising from causes and conditions are also empty, also provisional, also the Middle Way. Furthermore, the Mahāprajñāpāramitāśāstra explains Sarvajña (all knowing), which has three names: All-knowing is shared with the Two Vehicles, knowledge of the paths is shared with the Bodhisattvas, and all-knowingness is the unique Dharma of the Buddha. These three wisdoms are actually attained in one mind. For the sake of distinguishing and making it easy for people to understand, three names are made, which is this letter A.
義也。又如啰字亦有三義。一者塵義。二者以入阿字門故即是無塵義。又有波羅密義。以究竟到彼岸故即是本初不生。當知亦具三點。三點即攝一切法。如阿字啰字者。余諸字義皆然。又一切語言中帶阿聲者。皆阿字門所攝。若帶啰聲者。皆啰字門所攝。餘字亦爾。與大論語等字等中釋義亦同。下文不復廣釋也。若諸菩薩真言有阿字者。當知各于自所通達法界門中。具一切義。非於普門法界中具一切義。若二乘真言有阿字者。當知只約盡無生智寂滅涅槃明不生義。若梵天所說真言有阿字者。是約出離五欲覺觀不生明義。若帝釋護世真言有阿字者。是約十不善道及災橫不生明義。余皆以類可知也。如上所說皆是隨他意語。明淺略義耳。若就隨自意語明深密義。隨入一門。皆具一切法界門。乃至諸世天等。悉是毗盧遮那。何有淺深之別。若行者。能于無差別中解差別義。差別中解無差別義。當知是人通達二諦議亦識真言相也。複次經中自說諸真言相。初偈云正等覺真言。言名成立相。如因陀羅宗。諸義利成就者。此明如來真言通相也。今但約最初三昧耶真言說之。言謂一一字。皆是一種入法界門。如言阿三迷者。阿字是無生門。娑字是無諦門。么字是大空門也。名謂此一一字門共成一名。阿名為無。三迷名為等。若更合之
【現代漢語翻譯】 現代漢語譯本： 意義也是如此。又比如『啰』字也有三重意義：第一是『塵』的意義；第二是因為進入『阿』字門，就是沒有塵的意義；還有『波羅蜜』（pā luó mì，到達彼岸）的意義，因為究竟到達彼岸，就是本初不生。應當知道『啰』字也具備三點，三點就攝取了一切法。像『阿』字、『啰』字這樣，其餘的字義也是如此。而且一切語言中帶有『阿』聲的，都屬於『阿』字門所攝；如果帶有『啰』聲的，都屬於『啰』字門所攝，其餘的字也是這樣。與《大論語》等字中的解釋意義相同，下文不再詳細解釋。如果各位菩薩的真言中有『阿』字，應當知道各自在所通達的法界門中，具備一切意義，而不是在普門法界中具備一切意義。如果二乘（聲聞乘和緣覺乘）的真言中有『阿』字，應當知道只是依據證盡無生智的寂滅涅槃來闡明不生的意義。如果梵天所說的真言中有『阿』字，是依據出離五欲覺觀的不生來闡明意義。如果帝釋（dì shì，佛教中的護法神）護世真言中有『阿』字，是依據十不善道及災禍橫事的不生來闡明意義。其餘的都可以依此類推。以上所說的都是隨順他意的言語，闡明淺顯的意義罷了。如果就隨順自意的言語來闡明深密的意義，隨順進入一門，都具備一切法界門，乃至各位世間天等，都是毗盧遮那（pí lú zhē nà，佛教密宗主尊），哪裡有淺深的區別呢？如果修行者能夠在無差別中理解差別義，在差別中理解無差別義，應當知道這個人通達二諦（世俗諦和勝義諦），也認識真言的相狀。再次，經中自己闡述了各位真言的相狀。最初的偈頌說『正等覺真言』，言語名稱成立的相狀，如因陀羅宗（yīn tuó luó zōng，帝釋天）一樣，各位義理利益成就的人，這闡明瞭如來真言的共通相狀。現在只就最初的三昧耶（sān mèi yé，誓約）真言來說明。『言』是指每一個字，都是一種進入法界門的方式。比如『阿三迷』，『阿』字是無生門，『娑』字是無諦門，『么』字是大空門。『名』是指這每一個字門共同組成一個名稱，『阿』名為無，『三迷』名為等，如果再合起來
【English Translation】 English version: The meaning is also like this. Furthermore, the syllable 『Ra』 also has three meanings: first, the meaning of 『dust』; second, because it enters the 『A』 syllable gate, it is the meaning of no dust; and also the meaning of 『Paramita』 (pā luó mì, reaching the other shore), because ultimately reaching the other shore is the original non-arising. It should be known that the syllable 『Ra』 also possesses three points, and the three points encompass all dharmas. Like the syllables 『A』 and 『Ra』, the meanings of the other syllables are also like this. Moreover, all languages that contain the sound 『A』 are included in the 『A』 syllable gate; if they contain the sound 『Ra』, they are included in the 『Ra』 syllable gate, and the other syllables are also like this. The meaning is the same as the interpretation in words such as the 『Great Treatise』, and will not be explained in detail below. If the mantras of the Bodhisattvas contain the syllable 『A』, it should be known that each possesses all meanings within the Dharma Realm gate they have penetrated, and not all meanings within the Universal Dharma Realm gate. If the mantras of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) contain the syllable 『A』, it should be known that they only explain the meaning of non-arising based on the extinction of Saṃsāra and Nirvana, which is the wisdom of non-arising. If the mantras spoken by Brahma contain the syllable 『A』, it explains the meaning based on the non-arising of detachment from the five desires and perceptions. If the mantras of Indra (dì shì, a protective deity in Buddhism) and the world-protectors contain the syllable 『A』, it explains the meaning based on the non-arising of the ten non-virtuous paths and calamities. The rest can be inferred by analogy. All of the above are words that follow the intentions of others, explaining shallow meanings. If one explains the profound meaning according to one's own intention, entering one gate encompasses all Dharma Realm gates, and even all the worldly deities are Vairocana (pí lú zhē nà, the main deity of esoteric Buddhism), so where is the difference between shallow and deep? If a practitioner can understand the meaning of difference in non-difference, and understand the meaning of non-difference in difference, it should be known that this person understands the two truths (conventional truth and ultimate truth) and also recognizes the characteristics of mantras. Furthermore, the sutra itself explains the characteristics of the mantras. The initial verse says 『Perfect Enlightenment Mantra』, the characteristic of the establishment of language and name, like the Indra sect (yīn tuó luó zōng, the god Śakra), those who have achieved the benefits of various meanings, this explains the common characteristics of the Tathagata's mantra. Now, I will only explain the initial Samaya (sān mèi yé, vow) mantra. 『Speech』 refers to each syllable, which is a way to enter the Dharma Realm gate. For example, 『A-sa-mi』, the syllable 『A』 is the gate of non-arising, the syllable 『Sa』 is the gate of no truth, and the syllable 『Ma』 is the gate of great emptiness. 『Name』 refers to each of these syllable gates forming a name together, 『A』 is named 『no』, 『Sa-mi』 is named 『equal』, if combined further
。即是無等也。成立為籍此眾名。始終共成一義。如初句云無等。次云三等。次云三昧耶。共相成立。即是無等三平等三昧耶也。複次如以多名共成一句。所謂諸行無常等。乃至綜此多句共為一偈。然後義圓。即是諸行無常是生滅法生滅滅已寂滅為樂等。皆是真言所成立相。余皆放此。如因陀羅宗者。因陀羅是天帝釋異名。帝釋自造聲論。能於一言具含眾義。故引以為證。世間智慧猶尚如此。何況如來於法自在耶。諸義利成就者。謂如來真言。於一一言。皆具能成就一切義利。一一名中。亦具能成就一切義利。一一成立相中。亦具能成就一切義利。且舉三昧耶真言。最初阿字。以本不生義故。即有息災用。以本不生故。一切功德具足無缺。即有增益用。以本不生故。無量過失殄滅無餘。即有降伏用。更無一法出此本不生者。即有攝召用。如是本不生中無所有功。即能成辦一切諸事。如阿字者。餘一一字亦如是。如一一字者。一一名句及成立相。皆亦如是。是故當知即此真言中。具足一切功用也。已說真言通相竟。次明真言別相。故云有增加法句。本名行相應。謂凡作真言事業。當觀此真言中。本所立名及所為意趣。辨其部類差別。隨性相所應而行用之。若真言名義與所用。或不相應。則當依法增加語句。如真言中。法
【現代漢語翻譯】 現代漢語譯本： 『即是無等也』，意思是說，通過建立這個眾多的名稱，從始至終共同成就一個意義。例如，第一句說『無等』（anuttara，無上），第二句說『三等』（samattā，平等），第三句說『三昧耶』（samaya，誓言），共同相互成立，就是無上、三平等的三昧耶。 再比如，用多個名稱共同組成一句話，例如『諸行無常』等等，乃至綜合這些多句共同組成一個偈頌，然後意義就圓滿了。這就是『諸行無常，是生滅法，生滅滅已，寂滅為樂』等等，都是真言所成立的相。其餘的都可以仿照這個例子。 例如因陀羅（Indra，帝釋天）宗的說法，因陀羅是天帝釋的另一個名字。帝釋天自己創造了聲論，能夠在一個詞語中包含眾多的意義，所以引用這個例子來作為證明。世間的智慧尚且如此，更何況如來對於法自在運用呢？ 『諸義利成就者』，指的是如來的真言，在每一個詞語中，都具有能夠成就一切義利的作用。每一個名稱中，也具有能夠成就一切義利的作用。每一個成立相中，也具有能夠成就一切義利的作用。且舉三昧耶真言為例，最初的阿字（A），以本不生的意義，就具有息災的作用。因為本不生，一切功德具足無缺，就具有增益的作用。因為本不生，無量的過失消滅無餘，就具有降伏的作用。更沒有一個法能夠超出這個本不生的，就具有攝召的作用。像這樣，在本不生中無所作為的功用，就能成辦一切諸事。像阿字這樣，其餘的每一個字也是這樣。像每一個字這樣，每一個名稱、句子以及成立相，也都是這樣。所以應當知道，就在這個真言中，具足了一切的功用。 以上已經說完了真言的通相，接下來闡明真言的別相，所以說『有增加法句，本名行相應』。意思是說，凡是作真言事業，應當觀察這個真言中，本來所立的名稱以及所要達到的意趣，辨別它的部類差別，隨著它的性相所應而行用它。如果真言的名義與所用的目的不相應，那麼就應當依法增加語句，例如真言中，法
【English Translation】 English version: 'It is the Unequalled.' This means that by establishing this multitude of names, from beginning to end, a single meaning is jointly accomplished. For example, the first phrase says 'Unequalled' (anuttara), the second says 'Three Equalities' (samattā), and the third says 'Samaya' (vow), all mutually establishing each other, which is the Unequalled, Three Equalities, Samaya. Furthermore, like using multiple names to form a single sentence, such as 'All conditioned things are impermanent,' and even combining these multiple sentences to form a single verse, then the meaning is complete. This is like 'All conditioned things are impermanent, they are subject to arising and ceasing; having ceased, their cessation is bliss,' etc., all of which are the aspects established by the mantra. The rest can be inferred from this. For example, according to the Indra (帝釋天) sect, Indra is another name for the celestial Emperor Śakra (帝釋天). Emperor Śakra himself created a treatise on sound, capable of containing numerous meanings in a single word, so this example is cited as proof. Even worldly wisdom is like this, how much more so is the Tathāgata (如來) free in his use of the Dharma? 'Those who accomplish all benefits' refers to the Tathāgata's mantras, in each and every word, possessing the ability to accomplish all benefits. In each and every name, it also possesses the ability to accomplish all benefits. In each and every established aspect, it also possesses the ability to accomplish all benefits. Let's take the Samaya mantra as an example. The initial letter A, with the meaning of 'originally unborn,' has the function of pacifying disasters. Because it is originally unborn, all merits are complete and without lack, so it has the function of increasing benefits. Because it is originally unborn, countless faults are extinguished without remainder, so it has the function of subduing. There is no other Dharma that can surpass this 'originally unborn,' so it has the function of summoning. In this way, the function of non-action in 'originally unborn' can accomplish all things. Just like the letter A, each and every other letter is also like this. Just like each and every letter, each and every name, sentence, and established aspect are all like this. Therefore, it should be known that within this mantra, all functions are fully present. The general characteristics of mantras have been explained above. Next, the specific characteristics of mantras will be explained, so it says, 'There are added Dharma phrases, corresponding to the original name and practice.' This means that whenever performing mantra practices, one should observe the original name established in the mantra and the intended purpose, distinguish its category differences, and use it according to its nature and characteristics. If the name and meaning of the mantra do not correspond to the intended purpose, then one should add phrases according to the Dharma, such as the Dharma in the mantra.
界法性大空不思議界種種差別名言。與如來自證真體相應者。當知是佛部真言。設令是餘部者。亦可作佛部用。若有大悲普眼無染著等相應名義。當知是蓮花部用。若有金剛不壞無戲論等相應名義。當知是金剛部用。如是等義無量無邊。瑜伽者當以意推之。不可詳載也。複次經中。自說名行相應之用。謂若諸真言中。有此oṃ (唵)hūṃ (𤙖)pha (發)ṅka (磔迦)hri (頡唎)bhi (媲)等字者。當知是佛頂名號也。若有gṛ hṇa (揭㗚佷拏也)(是執取義)kha da ya (佉陀耶)(是食義)bha ja (畔阇)(是破壞義)ha da (訶娜)(是打義)ma ra ya (摩羅也)(是殺義)pha ṭa ya (缽吒也)(是撲義)如是等字義類。當知是忿怒等諸奉教者真言。可作降伏攝召用。如說啖食義者。啖食謂令諸忿怒等。吞滅一切毗那也迦之類。果如所言。諸佛則有殺眾生罪。今此宗明義。所謂毗那也迦。即是一切能為障者此障皆從妄想心生。若能啖食如是重障。使心目開明。當知是名真忿怒者。以此佉字門。啖食一切眾生障。則是如來所使。行如來事。余以類推之可解也。複次若真言中。有na maḥ (納么)(是歸命義)svā hā
【現代漢語翻譯】 現代漢語譯本 關於界法性大空、不可思議的境界以及種種差別名言，如果與如來自證的真實體性相應，應當知道這是佛部的真言。即使是其他部的真言，也可以作為佛部來使用。如果具有大悲、普眼、無染著等相應的名義，應當知道這是蓮花部的真言。如果具有金剛、不壞、無戲論等相應的名義，應當知道這是金剛部的真言。像這樣的意義無量無邊，瑜伽行者應當用心去推測，不可在此詳細記載。 其次，經中自己說明了名號、行為相應的功用。如果各種真言中，有oṃ (唵，種子字), hūṃ (𤙖，種子字), pha (發，摧伏), ṅka (磔迦，斷絕), hri (頡唎，慚愧), bhi (媲，恐怖)等字，應當知道這是佛頂的名號。如果真言中有gṛ hṇa (揭㗚佷拏也，是執取義), kha da ya (佉陀耶，是食義), bha ja (畔阇，是破壞義), ha da (訶娜，是打義), ma ra ya (摩羅也，是殺義), pha ṭa ya (缽吒也，是撲義)等字義，應當知道這是忿怒等諸奉教者的真言，可以用來作降伏、攝召之用。如果說有啖食的意義，啖食是指令諸忿怒等吞滅一切毗那也迦（Vighna，障礙）之類。如果真如所說，諸佛豈不是有殺害眾生的罪過？現在這個宗派闡明意義，所謂的毗那也迦，就是一切能夠造成障礙的事物，這些障礙都從妄想心生起。如果能夠啖食像這樣嚴重的障礙，使心目開明，應當知道這才是真正的忿怒者。用這個佉（kha）字門，啖食一切眾生的障礙，就是如來所使，行如來的事。其餘的可以依此類推來理解。 其次，如果真言中有na maḥ (納么，是歸命義), svā hā (娑婆訶，成就義)
【English Translation】 English version Regarding the realm of Dharma-nature emptiness, the inconceivable realm, and the various differentiated expressions, if they correspond with the self-realized true essence of the Tathagata (如來，Thus Come One), know that these are the mantras of the Buddha family (佛部，Buddha family). Even if they belong to other families, they can also be used as the Buddha family. If they possess corresponding names and meanings such as great compassion, the universal eye, and non-attachment, know that these are the mantras of the Lotus family (蓮花部，Lotus family). If they possess corresponding names and meanings such as Vajra (金剛，Diamond), indestructibility, and non-conceptualization, know that these are the mantras of the Vajra family (金剛部，Vajra family). Such meanings are limitless and boundless; the yogi (瑜伽者，practitioner of Yoga) should contemplate them with their mind. They cannot be fully detailed here. Furthermore, the sutra itself explains the function of corresponding names and actions. If various mantras contain syllables such as oṃ (唵, seed syllable), hūṃ (𤙖, seed syllable), pha (發, subduing), ṅka (磔迦, cutting off), hri (頡唎, shame), bhi (媲, terror), know that these are the names of the Buddha's crown (佛頂，Buddha's crown). If mantras contain words and meanings such as gṛ hṇa (揭㗚佷拏也, meaning 'to seize'), kha da ya (佉陀耶, meaning 'to eat'), bha ja (畔阇, meaning 'to destroy'), ha da (訶娜, meaning 'to strike'), ma ra ya (摩羅也, meaning 'to kill'), pha ṭa ya (缽吒也, meaning 'to throw down'), know that these are the mantras of wrathful deities (忿怒，wrathful deities) and other messengers, which can be used for subduing and summoning. If it is said to have the meaning of 'eating,' 'eating' means causing the wrathful deities to swallow all kinds of Vighna (毗那也迦，obstacles). If it were truly as said, wouldn't the Buddhas have the sin of killing sentient beings? Now, this school clarifies the meaning: the so-called Vighna are all things that can create obstacles, and these obstacles arise from deluded thoughts. If one can devour such heavy obstacles, opening the eyes of the mind, know that this is a true wrathful one. Using this syllable kha (佉), devouring all the obstacles of sentient beings, is what the Tathagata employs, performing the actions of the Tathagata. The rest can be understood by analogy. Furthermore, if mantras contain na maḥ (納么, meaning 'obeisance'), svā hā (娑婆訶, meaning 'accomplishment')
(莎縛訶)(是攝取義)等字。當知是修三摩地。寂靜相應真言也。或有ṣa ta (扇多)(是寂義)vi śu ddhā (微成陀)(是清凈義)等字。當知是成滿一切諸愿真言。又此扇多亦是息災義。佛部相應。余如蘇悉地等詳說也。如上所說。皆是諸佛菩薩真言相。次云。若聲聞所說。一一句安布者。以聲聞因他得解入法性未深。不能於一言中具含眾德。如說諸行無常一四句偈。要令次第安布文義無缺。乃成真言。不得以字門明義及增加名句。辟支佛雖無言說。亦能以神通力現出真言。諸有受持之者皆獲義利。是中少有差別者。謂辟支佛與聲聞。漏盡則同而三昧有淺深之異。能以神通利物。令其所愿皆得成就。除四大弟子之外。餘聲聞力所不能。又其真言唯說十二因緣寂滅之理。故云。謂三昧分異凈除于業生也。經中次說真言如實相。故云。複次秘密主。此真言相。非一切諸佛所作。不令他作。亦不隨喜。何以故。以是諸法法如是故。若諸如來出現。若諸如來不出。諸法法爾如是住。謂諸真言。真言法爾故者。以如來身語意畢竟等故。此真言相。聲字皆常。常故不流。無有變易法爾如是。非造作所成。若可造成。即是生法。法若有生。則可破壞。四相遷流。無常無我。何得名為真實語耶。是故佛不自
【現代漢語翻譯】 現代漢語譯本：'(莎縛訶)(Svāhā，是攝取義)等字，應當知道這是修習三摩地（Samādhi，禪定）寂靜相應的真言。或者有ṣa ta (扇多)(Śānta，是寂義) vi śu ddhā (微成陀)(Viśuddhā，是清凈義)等字，應當知道這是成滿一切諸愿的真言。而且這個扇多(Śānta)也是息災的意思，與佛部相應，其餘的就像蘇悉地(Susiddhi)等經典中詳細說明的。如上所說，都是諸佛菩薩的真言相。接下來講，如果是聲聞所說的，一句一句安排佈置，因為聲聞因他人教導才能理解並深入法性不深，不能在一個字句中完全包含眾多功德，比如宣說諸行無常這一四句偈，需要依次安排文義沒有缺失，才能成為真言，不能用字門來闡明意義以及增加名句。辟支佛雖然沒有言說，也能用神通力顯現出真言，所有受持這些真言的人都能獲得利益。這裡面稍微有些差別，就是辟支佛與聲聞，漏盡的境界相同，但是三昧有深淺的不同，能夠用神通利益眾生，使他們所希望的都能成就，除了四大弟子之外，其餘的聲聞力量不能做到。而且他們的真言只說十二因緣寂滅的道理，所以說，三昧的差別在於能夠清凈去除業的產生。經中接下來講真言的如實相，所以說，再次秘密主，這個真言相，不是一切諸佛所造作，不令他人造作，也不隨喜。為什麼呢？因為這是諸法的法性本來就是這樣的。如果諸如來出現，或者諸如來不出現，諸法的法性本來就是這樣安住的，就是指諸真言。真言的法性本來就是這樣的，因為如來的身語意畢竟是平等的。這個真言相，聲音和文字都是常住的，常住所以不流轉，沒有變易，法性本來就是這樣，不是造作所成的。如果可以造作而成，那就是生法，法如果有生，就可以破壞，四相遷流，無常無我，怎麼能稱為真實語呢？所以佛不自己 現代漢語譯本：造
【English Translation】 English version: '(莎縛訶)(Svāhā, meaning 'accomplishment') and other words. Know that this is a mantra corresponding to the Samādhi (禪定, meditative concentration) of tranquility. Or there are words like ṣa ta (扇多)(Śānta, meaning 'peace') vi śu ddhā (微成陀)(Viśuddhā, meaning 'purity'). Know that this is a mantra for fulfilling all wishes. Moreover, this Śānta also means pacifying disasters, corresponding to the Buddha-section. The rest is explained in detail in classics such as Susiddhi. As mentioned above, these are all the aspects of the mantras of all Buddhas and Bodhisattvas. Next, if it is what the Śrāvakas (聲聞, Hearers) say, arranging each sentence one by one, it is because the Śrāvakas understand and deeply enter the Dharma-nature through the teachings of others, and cannot fully contain many merits in one word or sentence. For example, when proclaiming the four-line verse of 'all conditioned things are impermanent,' it is necessary to arrange the meaning in order without any omissions in order to become a mantra. One cannot use the gate of letters to clarify the meaning or add names and sentences. Although Pratyekabuddhas (辟支佛, Solitary Buddhas) do not speak, they can also manifest mantras with their supernatural powers, and all who uphold these mantras can obtain benefits. The slight difference here is that Pratyekabuddhas and Śrāvakas have the same state of exhaustion of outflows, but the Samādhi has different depths. They can benefit sentient beings with supernatural powers, enabling them to achieve what they hope for, which the remaining Śrāvakas cannot do except for the four great disciples. Moreover, their mantras only speak of the principle of the extinction of the twelve links of dependent origination. Therefore, it is said that the difference in Samādhi lies in the ability to purify and remove the arising of karma. The sutra then speaks of the true aspect of mantras, so it says, 'Furthermore, Secret Lord, this aspect of mantras is not created by all Buddhas, nor do they cause others to create it, nor do they rejoice in it. Why? Because the Dharma-nature of all dharmas is inherently like this. Whether the Tathāgatas (如來, Thus Come Ones) appear or do not appear, the Dharma-nature of all dharmas abides as such, referring to all mantras. The Dharma-nature of mantras is inherently like this because the body, speech, and mind of the Tathāgatas are ultimately equal. This aspect of mantras, the sounds and words are all permanent. Because they are permanent, they do not flow, there is no change, and the Dharma-nature is inherently like this, not created. If it can be created, then it is a conditioned dharma. If a dharma has arising, it can be destroyed, the four characteristics change and flow, impermanent and without self, how can it be called true speech? Therefore, the Buddha does not self- English version: create
作。不令他作。設令有能作之人。亦不隨喜。是故此真言相。若佛出興於世。若不出世。若已說若未說若現說。法住法位性相常住。是故名必定印。眾聖道同。即此大悲漫荼羅一切真言。一一真言之相。皆法爾如是。故重言之也。若如是者。則是諸真言相。畢竟寂滅不授與人。何故有時出興有時隱沒。故經復釋所由云。秘密主成正等覺。一切智者一切見者。出興於世。而自以此法。說種種道隨種種樂欲。乃至種種諸趣音聲。而以加持說真言道。此意言。如來自證法體。非佛自作非余天人所作。法爾常住。而以加持神力。出興於世利益眾生。今此真言門秘密身口意。即是法佛平等身口意。然亦以加持力故。出現於世利益眾生也。如來無礙知見。在一切眾生相續中。法爾成就無有缺減。以於此真言體相不如實覺故。名為生死中人。若能自知自見時。即名一切知者一切見者。是故如是知見。非佛自所造作。亦非他所傳授也。佛坐道場證如是法已。了知一切世界。從本以來常是法界。即時生大悲心。云何眾生。去佛道甚近不能自覺。故以此因緣。如來出興於世。還用如是不思議法界。分作種種道開示種種乘。隨種種樂欲心機。以種種文句方言。自在加持說真言道。雖從機感因緣生。而不動實際。雖善巧方便無所不為。然非佛所
【現代漢語翻譯】 現代漢語譯本：不讓他造作，即使有能造作之人，也不隨喜。因此，這個真言的體相，無論佛陀出世與否，無論已經說過、未曾說過、還是現在正在說，法的體性、位置和性相都是恒常不變的。所以稱為『必定印』，是所有聖賢所共同遵循的道路。也就是這個大悲曼荼羅中的一切真言，每一個真言的體相，本來就是如此。所以要重複說明。如果真是這樣，那麼這些真言的體相，畢竟是寂滅的，不傳授給他人。那麼為什麼有時候出現，有時候隱沒呢？所以經文中又解釋了原因，說：『秘密主（Vajrapani，金剛手菩薩）成就正等覺，成為一切智者、一切見者，出世間，並且親自用這個法，根據不同的道路、不同的喜好，乃至不同的眾生種類和聲音，用加持力來說真言之道。』這段話的意思是說，如來自己證悟的法體，不是佛自己創造的，也不是其他天人創造的，而是本來就恒常存在的。佛陀以加持的神力，出世間來利益眾生。現在這個真言門的秘密身、口、意，就是法佛平等的身、口、意。然而也是因為加持力的緣故，才顯現在世間利益眾生。如來無礙的知見，在一切眾生的相續中，本來就圓滿成就，沒有絲毫欠缺。因為對於這個真言的體相不能如實覺悟，所以才叫做生死中的人。如果能夠自己知道、自己見到的時候，就叫做一切知者、一切見者。所以這樣的知見，不是佛自己創造的，也不是他人傳授的。佛陀在菩提樹下證悟了這個法之後，了知一切世界，從根本上來說，本來就是法界。當時生起大悲心，心想：為什麼眾生，離佛道這麼近，卻不能自己覺悟？所以因為這個因緣，如來出世間，還是用這種不可思議的法界，分作種種道路，開示種種乘，隨著眾生不同的喜好和根機，用種種文句和方言，自在地加持來說真言之道。雖然是從根機感應的因緣而生，卻不偏離實際。雖然善巧方便，無所不為，但不是佛陀所 現代漢語譯本：作。
【English Translation】 English version: He does not cause others to create, and even if there are those who can create, he does not rejoice in their actions. Therefore, this true word's form, whether the Buddha appears in the world or not, whether it has been spoken, not spoken, or is currently being spoken, the nature and characteristics of the Dharma remain constant. Therefore, it is called the 'Definite Seal,' the path followed by all sages. That is, each and every form of the true words in this Great Compassion Mandala (Mahakaruna Mandala) is inherently so. Hence, it is repeated. If it is so, then these forms of true words are ultimately quiescent and not imparted to others. Why then do they sometimes appear and sometimes disappear? Therefore, the scripture further explains the reason, saying: 'The Secret Lord (Vajrapani, the bodhisattva holding the vajra), having attained perfect enlightenment, becoming the all-knowing, all-seeing one, appears in the world, and personally uses this Dharma, speaking of various paths according to various desires, even various realms of beings and sounds, using blessings to speak the path of true words.' This means that the Dharma body self-realized by the Tathagata (Tathagata, Thus Come One) is not created by the Buddha himself, nor by other gods or humans, but is inherently constant. The Buddha uses the power of blessings to appear in the world to benefit sentient beings. Now, the secret body, speech, and mind of this true word gate are the equal body, speech, and mind of the Dharma Buddha. However, it is also due to the power of blessings that they appear in the world to benefit sentient beings. The unobstructed knowledge and vision of the Tathagata are inherently complete and without deficiency in the continuum of all sentient beings. Because one cannot truly awaken to the form of this true word, one is called a person in samsara (Samsara, cycle of rebirth). If one can know and see oneself, one is called the all-knowing, all-seeing one. Therefore, such knowledge and vision are not created by the Buddha himself, nor are they transmitted by others. After the Buddha attained such Dharma under the Bodhi tree, he understood that all worlds are fundamentally the Dharmadhatu (Dharmadhatu, the realm of Dharma). At that time, he generated great compassion, thinking: Why are sentient beings so close to the Buddha's path, yet unable to awaken themselves? Therefore, due to this cause, the Tathagata appears in the world, still using this inconceivable Dharmadhatu, dividing it into various paths, revealing various vehicles, according to the various desires and capacities of sentient beings, using various phrases and languages, freely blessing and speaking the path of true words. Although it arises from the causes and conditions of beings' capacities, it does not deviate from reality. Although skillful means are used without limit, it is not what the Buddha English version: does.
作。雖普門異說。而但以佛之知見示悟眾生。若行者於此真言十喻中。妄見有為生滅更增心垢。則非如來之本意也。複次世尊。以未來世眾生鈍根故。迷於二諦不知即俗而真。是故慇勤指事。言秘密主。云何如來真言道。謂加持此書寫文字。以世間文字語言實義。是故如來即以真言實義而加持之。若出法性外。別有世間文字者。即是妄心謬見。都無實體可求。而佛以神力加持之。是則隨於顛倒。非真言也。已知所加持處。如來以何法加持耶。故佛次言秘密主。如來無量百千俱胝那庾多劫。積集修行真實諦語。四聖諦四念處。四神足十如來力。六波羅蜜七菩提寶。四梵住十八佛不共法。秘密主以要言之。諸如來一切智智。一切如來自福智力。自願智力。一切法界加持力。隨順眾生。如其種類開示真言教法者。謂以如來無量阿僧祇劫所集功德。而作遍一切處普門加持。是故隨一一言名成立中。皆如因陀羅宗。一切義利無不成就。又此一一功德。即同真言之相。法性自爾非造作所成。今且約阿字一言以辨其義。如行者自證心時。了知世出世間因果本不生故。無苦集滅道而有一實諦。見此一實諦已。必定師子吼。廣為眾生說之。是名積集修行真實諦語。又知八倒本不生故。成如來念處。知四如意足本不生故。成法性神通。知是
【現代漢語翻譯】 現代漢語譯本：即使普門有各種不同的說法，但都只是用佛的知見來開示和啓發眾生。如果修行者對於這真言的十種比喻，錯誤地認為是有為生滅之法，從而增加內心的污垢，那就不是如來的本意了。再者，世尊考慮到未來世的眾生根器遲鈍，迷惑於二諦（俗諦和真諦），不知道即俗諦就是真諦，所以慇勤地指明事相，說：『秘密主（金剛手菩薩的稱呼），什麼是如來的真言之道呢？』就是加持這些書寫的文字，因為世間的文字語言具有真實的意義，所以如來就用真言的真實意義來加持它們。如果法性之外，另有世間的文字，那就是妄心和錯誤的見解，根本沒有實體可以尋求。而佛用神通力來加持它，那就是順應顛倒，不是真言了。既然已經知道所加持之處，如來用什麼法來加持呢？所以佛接著說：『秘密主，如來在無量百千俱胝那庾多劫（極長的時間單位）中，積累修行真實諦語，四聖諦（苦、集、滅、道），四念處（身、受、心、法），四神足（欲、勤、心、觀），十如來力（如來所具有的十種力量），六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），七菩提寶（七種覺悟的要素），四梵住（慈、悲、喜、舍），十八佛不共法（佛所獨有的十八種功德）。』秘密主，總而言之，諸如來的一切智智（對一切法的智慧），一切如來自福德和智慧的力量，自願的智慧力量，一切法界的加持力量，隨順眾生，按照他們的種類開示真言教法，就是用如來無量阿僧祇劫（極長的時間單位）所積累的功德，來作遍一切處普門加持。所以，隨著每一個言語名稱的成立，都像因陀羅網（帝釋天的宮殿上的寶網）一樣，一切義利沒有不成就的。而且這每一個功德，都等同於真言的相，法性本來就是如此，不是造作所能成就的。現在且以阿字一言來辨明它的意義。當修行者自己證悟內心時，了知世間和出世間的因果本來就不生，所以沒有苦集滅道，而有一個真實諦。見到這一個真實諦之後，必定像獅子吼一樣，廣為眾生宣說它，這叫做積累修行真實諦語。又知道八倒（常、樂、我、凈的顛倒）本來就不生，所以成就如來念處。知道四如意足（欲、勤、心、觀）本來就不生，所以成就法性神通。知道是』
【English Translation】 English version: Although Pumen (universality) has different interpretations, they all aim to reveal and enlighten sentient beings with the Buddha's knowledge and vision. If a practitioner, regarding these ten metaphors of the mantra, mistakenly perceives them as conditioned phenomena of arising and ceasing, thereby increasing the defilements of the mind, then it is not the original intention of the Tathagata (another name for Buddha). Furthermore, the World Honored One (another name for Buddha), considering that sentient beings in the future will have dull faculties and be confused about the two truths (conventional truth and ultimate truth), not knowing that conventional truth is identical to ultimate truth, diligently points out the matter, saying: 'Secret Lord (a title for Vajrapani Bodhisattva), what is the Tathagata's path of mantra?' It is to bless these written words, because worldly words and languages have real meaning, so the Tathagata uses the real meaning of the mantra to bless them. If, outside of Dharma-nature, there are other worldly words, then that is a deluded mind and a mistaken view, with no substance to be sought. But if the Buddha uses supernatural power to bless it, then that is conforming to delusion, not a true mantra. Now that we know the place being blessed, what Dharma does the Tathagata use to bless it? Therefore, the Buddha continues, 'Secret Lord, the Tathagata, in immeasurable hundreds of thousands of kotis (a large number) of nayutas (another large number) of kalpas (an extremely long period of time), has accumulated and practiced truthful speech, the Four Noble Truths (suffering, accumulation, cessation, path), the Four Foundations of Mindfulness (body, feeling, mind, Dharma), the Four Divine Abodes (desire, effort, mind, contemplation), the Ten Tathagata Powers (the ten powers possessed by a Tathagata), the Six Paramitas (generosity, morality, patience, diligence, concentration, wisdom), the Seven Jewels of Enlightenment (seven factors of enlightenment), the Four Brahma-viharas (loving-kindness, compassion, joy, equanimity), and the Eighteen Unshared Dharmas of the Buddha (eighteen unique qualities of a Buddha).' Secret Lord, in short, all the Tathagatas' all-knowing wisdom, all the Tathagatas' power of merit and wisdom, the power of self-willed wisdom, the blessing power of all Dharma realms, in accordance with sentient beings, according to their types, reveal the mantra teachings, which is to use the merits accumulated by the Tathagata in immeasurable asamkhya (an extremely large number) kalpas to perform all-pervading Pumen (universal) blessings. Therefore, with the establishment of each and every word and name, just like Indra's net (a jeweled net in Indra's palace), all benefits are achieved without exception. Moreover, each of these merits is identical to the aspect of the mantra, Dharma-nature is inherently so, not achieved by fabrication. Now, let's use the word 'A' to discern its meaning. When a practitioner personally realizes the mind, understanding that the causes and effects of the world and beyond are originally unborn, so there is no suffering, accumulation, cessation, or path, but there is one real truth. After seeing this one real truth, one will surely roar like a lion, widely proclaiming it to sentient beings, this is called accumulating and practicing truthful speech. Also, knowing that the eight inversions (the inversions of permanence, pleasure, self, and purity) are originally unborn, so one achieves the Tathagata's mindfulness. Knowing that the four bases of psychic power (desire, effort, mind, contemplation) are originally unborn, so one achieves the Dharma-nature's supernatural powers. Knowing that it is
處非處智等本不生故。成佛自然智力。知六蔽本不生故。到於六度彼岸。知七菩提分本不生故。成七種無師覺寶。知四梵住本不生故。成無緣慈悲喜捨。知十八種法本不生故。是故出過心量不與一切眾生共。乃至種種法門。當自在說之。複次如此經初品中義。若了知唯蘊無我。乃至證寂然界時。當約我人眾生壽者本不生故。明種種法門。以五喻觀察性空時。當約諸蘊本不生。故明種種法門。觀察蘊阿賴耶。乃至覺心前後際不可得時。當約心之影像本不生。故明種種法門。極無自性心生時。當約凈菩提心本不生。故明種種法門。乃至如來地。當約大悲胎藏漫荼羅究竟不生義明種種法門。如阿字不生門者。迦字無作門等皆應廣說。如一一字者。乃至一一名一一成立皆應廣說。複次世尊於法自在。或以一字攝菩提心等種種一法門。或以二字攝止觀等種種二法門。或以三字攝三空等種種三法門也。或以四字攝念處等種種四法門。或以五字攝根力等種種五法門。或以六字攝六度等種種六法門。或以七字攝七菩提寶等種種七法門。或以八字攝八直道等種種八法門。或以九字攝九定等種種九法門。或以十字攝十力等種種十法門。乃至以無量字攝無量法門。諸名句等亦復如是。若就真言通。相如行者持一阿字門時。隨彼性慾機緣。或悟
【現代漢語翻譯】 現代漢語譯本： 因爲了知非處非處智（能夠分辨正確與錯誤的智慧）等根本不生，所以成就佛的自然智慧之力。因爲了知六蔽（慳貪、毀犯、嗔恚、懈怠、散亂、愚癡）根本不生，所以到達六度（佈施、持戒、忍辱、精進、禪定、智慧）的彼岸。因爲了知七菩提分（擇法、精進、喜、輕安、念、定、舍）根本不生，所以成就七種無師自證的覺悟之寶。因爲了知四梵住（慈、悲、喜、舍）根本不生，所以成就無緣大慈、大悲、大喜、大舍。因爲了知十八種法根本不生，所以超出心量的侷限，不與一切眾生相同。乃至種種法門，應當自在地說出。 再次，如果能夠了知此經初品中的意義，了知唯有五蘊而無我，乃至證入寂然之境界時，應當依據我、人、眾生、壽者根本不生的道理，闡明種種法門。以五種譬喻觀察諸法性空時，應當依據諸蘊根本不生的道理，闡明種種法門。觀察五蘊、阿賴耶識，乃至覺知心念的前際、后際都不可得時，應當依據心之影像根本不生的道理，闡明種種法門。當極無自性的心生起時，應當依據清凈菩提心根本不生的道理，闡明種種法門。乃至到達如來地時，應當依據大悲胎藏漫荼羅究竟不生的意義，闡明種種法門。如同阿字不生門，迦字無作門等，都應當廣泛地解說。如同一一字，乃至一一名一一成立，都應當廣泛地解說。 再次，世尊對於法是自在的，或者以一個字攝持菩提心等種種一法門，或者以兩個字攝持止觀等種種二法門，或者以三個字攝持三空（人空、法空、空空）等種種三法門。或者以四個字攝持念處（身念處、受念處、心念處、法念處）等種種四法門，或者以五個字攝持五根五力（信根/力、精進根/力、念根/力、定根/力、慧根/力）等種種五法門，或者以六個字攝持六度等種種六法門，或者以七個字攝持七菩提寶等種種七法門，或者以八個字攝持八正道（正見、正思惟、正語、正業、正命、正精進、正念、正定）等種種八法門，或者以九個字攝持九次第定等種種九法門，或者以十個字攝持十力（處非處智力、業異熟智力、種種界智力、種種勝解智力、根勝劣智力、遍趣行智力、靜慮解脫等持等至智力、宿命隨念智力、死生智力、漏盡智力）等種種十法門。乃至以無量個字攝持無量法門。諸名句等也是如此。如果就真言通相而言，如同修行者持誦一個阿字門時，隨著他的機緣，或者能夠覺悟。
【English Translation】 English version: Because of knowing that what is not the proper object of knowledge and the wisdom that knows what is not the proper object of knowledge (the wisdom to distinguish right from wrong), etc., are fundamentally unborn, one attains the natural wisdom power of the Buddha. Because of knowing that the six obscurations (stinginess, transgression, anger, laziness, distraction, and ignorance) are fundamentally unborn, one reaches the other shore of the six perfections (generosity, discipline, patience, diligence, concentration, and wisdom). Because of knowing that the seven factors of enlightenment (mindfulness, investigation of phenomena, energy, rapture, tranquility, concentration, and equanimity) are fundamentally unborn, one attains the seven kinds of self-realized jewels of enlightenment without a teacher. Because of knowing that the four Brahmaviharas (loving-kindness, compassion, sympathetic joy, and equanimity) are fundamentally unborn, one attains boundless loving-kindness, compassion, sympathetic joy, and equanimity. Because of knowing that the eighteen kinds of dharmas are fundamentally unborn, one transcends the limitations of the mind and is not the same as all sentient beings. Furthermore, one should freely speak of all kinds of Dharma gates. Furthermore, if one can understand the meaning of the first chapter of this sutra, knowing that there are only the five skandhas and no self, and even when one enters the state of stillness, one should explain the various Dharma gates based on the principle that self, person, sentient being, and life-span are fundamentally unborn. When observing the emptiness of phenomena with five metaphors, one should explain the various Dharma gates based on the principle that the skandhas are fundamentally unborn. When observing the skandhas, the Alaya consciousness, and even when one realizes that the past and future limits of the mind are unattainable, one should explain the various Dharma gates based on the principle that the image of the mind is fundamentally unborn. When the mind that is utterly without self-nature arises, one should explain the various Dharma gates based on the principle that the pure Bodhi-mind is fundamentally unborn. Even when one reaches the stage of the Tathagata, one should explain the various Dharma gates based on the meaning of the ultimate non-arising of the Womb Mandala of Great Compassion. Just like the 'A' character non-arising gate, the 'Ka' character non-action gate, etc., should all be explained extensively. Just like each and every character, and even each and every name being established one by one, should all be explained extensively. Furthermore, the World Honored One is free in the Dharma. He may use one character to encompass the Bodhi-mind and all kinds of one Dharma gate, or use two characters to encompass cessation and contemplation and all kinds of two Dharma gates, or use three characters to encompass the three emptinesses (emptiness of self, emptiness of phenomena, and emptiness of emptiness) and all kinds of three Dharma gates. Or use four characters to encompass the four foundations of mindfulness (mindfulness of body, mindfulness of feeling, mindfulness of mind, mindfulness of phenomena) and all kinds of four Dharma gates, or use five characters to encompass the five roots and five powers (root/power of faith, root/power of diligence, root/power of mindfulness, root/power of concentration, root/power of wisdom) and all kinds of five Dharma gates, or use six characters to encompass the six perfections and all kinds of six Dharma gates, or use seven characters to encompass the seven jewels of enlightenment and all kinds of seven Dharma gates, or use eight characters to encompass the eightfold noble path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration) and all kinds of eight Dharma gates, or use nine characters to encompass the nine successive concentrations and all kinds of nine Dharma gates, or use ten characters to encompass the ten powers (the power of knowing what is and is not possible, the power of knowing the consequences of actions, the power of knowing the various realms, the power of knowing the various dispositions, the power of knowing the superior or inferior faculties, the power of knowing the paths leading everywhere, the power of knowing the concentrations, liberations, samadhis, and samapattis, the power of knowing past lives, the power of knowing the death and rebirth of beings, the power of knowing the extinction of defilements) and all kinds of ten Dharma gates. Furthermore, countless characters encompass countless Dharma gates. The various names and phrases are also like this. If we consider the general characteristics of mantras, just as a practitioner who recites the 'A' character gate, depending on his opportunity, may awaken.
四念處或悟四神通等。各各不同。然隨解了一法門時。即具諸餘法門。種種法寶不求自至。若就別相。如以四字攝四念處門。若如法修行時。雖自昔未曾正觀身受心法。自然悟念處門。而入法界諸法門。常途名義如智度等廣說也。複次如來以種種法門。不可遍舉故。復舉要言之。初云一切智智者。即是總舉十方三世如來一切金剛智印。以此同共加持。則無所不周。又一切如來本行菩薩道時。所集無邊福聚。發生無盡大愿。至薩婆若中究竟圓滿。是故皆得智名。言以如是福愿智力。及一切法界本性加持力。隨順世間。如其種類而作加持。是故於一切眾生種種身語意。皆可開示真言教法。
經云。秘密主云何真言法教者。即謂阿字門等。是真言教相。雖相不異體體不異相。相非造作修成不可示人。而能不離解脫現作聲字。一一聲字即是入法界門故。得名為真言法教也。至論真言法教。應遍一切隨方諸趣名言。但以如來出世之跡始於天竺。傳法者且約梵文。作一途明義耳。
經云。謂阿字門一切諸法本不生故者。阿字是一切法教之本。凡最初開口之音皆有阿聲。若離阿聲則無一切言說。故為眾聲之母。凡三界語言皆依于名。而名依于字。故悉曇阿字。亦為眾字之母。當知阿字門真實義。亦復如是。遍於一切法義
【現代漢語翻譯】 現代漢語譯本 關於四念處（Sati Patthana，專注的四個基礎）或領悟四神通（Iddhi-pāda，成功的四個基礎）等等，各有不同。然而，一旦理解了一種法門，就具備了所有其他的法門。各種各樣的法寶無需尋求，自然而至。如果就個別相狀而言，比如用『四字』來統攝四念處法門。如果如法修行，即使過去從未真正觀照身、受、心、法，也會自然領悟念處法門，從而進入法界諸法門。《大智度論》等經典中對常途名義有廣泛的闡述。此外，如來（Tathagata，佛的稱號）以種種法門，無法一一列舉，所以再次舉出要點。首先說『一切智智』，就是總括十方三世如來的一切金剛智印（Vajra-jnana-mudra，金剛智慧印）。以此共同加持，就沒有什麼不周遍。而且一切如來在修行菩薩道時，所積累的無邊福德，生起無盡大愿，直到薩婆若（Sarvajna，一切智）中究竟圓滿。因此都得到『智』的名稱。用這樣的福德、願力、智慧力，以及一切法界本性加持力，隨順世間，按照眾生的種類而作加持。因此，對於一切眾生的各種身語意，都可以開示真言（Mantra，咒語）教法。
經中說：『秘密主（Guhyapati，金剛手菩薩的別名），什麼是真言法教？』就是指阿字門（A-kara，梵文字母A）等，是真言的教相。雖然相不異於體，體不異於相，相不是造作修成的，不可輕易示人，但能不離解脫，顯現為聲音文字。每一個聲音文字都是進入法界的門，所以得名為真言法教。說到真言法教，應該遍及一切隨方諸趣的名言。但因為如來出世的足跡始於天竺（印度古稱），傳法者暫且依據梵文，作為一種途徑來闡明意義罷了。
經中說：『所謂阿字門，一切諸法本不生故』。阿字是一切法教的根本。凡是最初開口的聲音都帶有阿聲。如果離開阿聲，就沒有一切言說，所以阿字是眾聲之母。凡是三界的語言都依賴於名，而名依賴於字，所以悉曇（Siddham，梵文字母）阿字，也是眾字的母親。應當明白阿字門的真實義，也是如此，遍及一切法義。
【English Translation】 English version The Four Foundations of Mindfulness (Sati Patthana) or the realization of the Four Bases of Success (Iddhi-pāda), etc., are each different. However, when one understands one Dharma gate, one possesses all the other Dharma gates. Various Dharma treasures arrive naturally without being sought. If considering individual aspects, such as using the 'four characters' to encompass the Four Foundations of Mindfulness Dharma gate. If one practices according to the Dharma, even if one has never truly contemplated the body, feelings, mind, and phenomena, one will naturally realize the Mindfulness Dharma gate, thereby entering the Dharma gates of the Dharma realm. The common terms and meanings are extensively explained in texts such as the Mahaprajnaparamita-sastra (Great Treatise on the Perfection of Wisdom). Furthermore, the Tathagata (Buddha), with various Dharma gates that cannot be enumerated one by one, again points out the essentials. First, 'All-Knowing Wisdom' refers to the total encompassing of all the Vajra-jnana-mudras (Diamond Wisdom Seals) of the Buddhas of the ten directions and three times. With this shared blessing, there is nothing that is not pervaded. Moreover, all the Buddhas, when practicing the Bodhisattva path, accumulated boundless merits and generated endless great vows, ultimately achieving complete fulfillment in Sarvajna (All-Knowing). Therefore, they all attain the name of 'Wisdom'. With such merit, vows, wisdom power, and the blessing power of the inherent nature of all Dharma realms, they accord with the world and bestow blessings according to the types of beings. Therefore, for all beings' various actions of body, speech, and mind, the Mantra (sacred utterance) teachings can be revealed.
The sutra says: 'Secret Lord (Guhyapati, another name for Vajrapani), what is the Mantra Dharma teaching?' It refers to the A-kara (the letter 'A' in Sanskrit) and so on, which are the characteristics of the Mantra teaching. Although the form is not different from the essence, and the essence is not different from the form, the form is not created or cultivated and cannot be easily shown to others, yet it can manifest as sound and letters without departing from liberation. Each sound and letter is a gate to enter the Dharma realm, hence it is named the Mantra Dharma teaching. When it comes to the Mantra Dharma teaching, it should pervade the names and languages of all directions and realms. However, because the Tathagata's appearance in the world began in India (anciently known as Tianzhu), the transmitters of the Dharma temporarily rely on Sanskrit as a means to clarify the meaning.
The sutra says: 'The A-kara, because all dharmas are originally unborn.' The A-kara is the root of all Dharma teachings. All sounds that are initially uttered contain the 'A' sound. If there is no 'A' sound, there would be no speech, therefore the 'A' is the mother of all sounds. All languages of the three realms rely on names, and names rely on letters, therefore the Siddham (Sanskrit alphabet) 'A' is also the mother of all letters. One should understand that the true meaning of the A-kara is also like this, pervading all Dharma meanings.
之中也。所以者何。以一切法無不從眾緣生。從緣生者。悉皆有始有本。今觀此能生之緣。亦復從眾因緣生。展轉從緣誰為其本。如是觀察時則知本不生際。是萬法之本。猶如聞一切語言時即是聞阿聲。如是見一切法生時。即是見本不生際。若見本不生際者。即是如實知自心。如實知自心即是一切智智。故毗盧遮那。唯以此一字為真言也。而世間凡夫。不觀諸法本源故。妄見有生。所以隨生死流不能自出。如彼無智畫師自運眾彩作可畏夜叉之形。成已還自觀之。心生怖畏頓躄于地。眾生亦復如是。自運諸法本源畫作三界。而還自沒其中。自心熾然備受諸苦。如來有智畫師既了知己。即能自在成立大悲漫荼羅。由是而言。所謂甚深秘藏者。眾生自秘之耳。非佛有隱也。迦字門云一切諸法離作業故者。梵音迦哩耶是作業義。如諸外道計有作者使作者等。諸部論師。亦說有作有作者。有所用作法。三事和合故有果報。若因般若方便。謂有決定即墮無因。若墮無因一切法即無因果。能生法名因所生法名果。是二法無故。作及作者所用作法。罪福果報及涅槃道。一切皆無。複次作作者相因待生。若定有作法。則當定有作者。皆是不異外道論議。如中論觀作作者品中廣說。今正觀察作作者等。悉從眾緣生。即入本不生際。本不生際
【現代漢語翻譯】 現代漢語譯本： 就在其中啊。這是什麼原因呢？因為一切法沒有不是從眾多因緣產生的。從因緣產生的事物，都一定有開始有根本。現在觀察這能產生事物的因緣，也是從眾多因緣產生的。輾轉從因緣產生，誰是它的根本呢？像這樣觀察的時候，就知道根本不生之際，是萬法的根本。猶如聽到一切語言時，就是聽到阿（A）聲。像這樣見到一切法產生時，就是見到根本不生之際。如果見到根本不生之際，就是如實地瞭解自己的心。如實地瞭解自己的心，就是一切智智（Sarvajna-jnana）。所以毗盧遮那佛（Vairocana），只用這一個字（A）作為真言。而世間的凡夫，不觀察諸法的本源，所以錯誤地認為有生。因此隨著生死之流，不能自己解脫。如同那個沒有智慧的畫師，自己運用各種色彩，畫出可怕的夜叉（Yaksa）的形象。畫成之後，反而自己觀看它，心中產生恐懼，立刻跌倒在地。眾生也是這樣，自己運用諸法的本源，畫出三界（Trailokya），反而把自己淹沒在其中。自己的心像火一樣燃燒，承受各種痛苦。如來（Tathagata）是有智慧的畫師，既然瞭解了自己，就能自在地建立大悲漫荼羅（Mahakaruna-mandala）。因此說，所謂的甚深秘藏，是眾生自己隱藏的，不是佛有什麼隱瞞啊。 迦（Ka）字門說：『一切諸法遠離作業的緣故』。梵語迦哩耶（Kriya）是作業的意思。如同那些外道，認為有作者、使作者等。各個部派的論師，也說有作、有作者、有所用作法，這三件事和合，所以有果報。如果因為般若（Prajna）方便，認為有決定，就墮入無因。如果墮入無因，一切法就沒有因果。能生法名為因，所生法名為果。這兩種法都沒有，作以及作者、所用作法，罪福果報以及涅槃（Nirvana）之道，一切都沒有。再次，作、作者相互依賴而生。如果一定有作法，那麼就應當一定有作者，這些都是和外道的論議沒有區別的。如《中論》觀作作者品中廣泛地說明。現在正確地觀察作、作者等，都是從眾多因緣產生的，就進入了根本不生之際。根本不生之際……
【English Translation】 English version: It is within that. What is the reason? Because all dharmas arise from numerous causes and conditions. Those that arise from conditions all have a beginning and a root. Now, observing this condition that gives rise to things, it also arises from numerous causes and conditions. Revolving from condition to condition, who is its root? Observing in this way, one knows that the 'unborn ultimate' is the root of all dharmas. It is like hearing the sound 'A' when hearing all languages. Likewise, when seeing the arising of all dharmas, one sees the 'unborn ultimate'. If one sees the 'unborn ultimate', one truly knows one's own mind. Truly knowing one's own mind is the all-knowing wisdom (Sarvajna-jnana). Therefore, Vairocana Buddha uses only this one letter (A) as a mantra. However, worldly ordinary people do not observe the original source of all dharmas, so they falsely see arising. Therefore, they follow the stream of birth and death and cannot liberate themselves. It is like an ignorant painter who uses various colors to create a terrifying image of a Yaksha (Yaksa). After completing it, he looks at it himself, becomes frightened, and collapses to the ground. Sentient beings are also like this, using the original source of all dharmas to paint the three realms (Trailokya), and then drowning themselves within them. Their own minds burn like fire, enduring all kinds of suffering. The Tathagata, the wise painter, having understood himself, can freely establish the Great Compassion Mandala (Mahakaruna-mandala). Therefore, it is said that the so-called profound secret treasure is hidden by sentient beings themselves, not concealed by the Buddha. The 'Ka' (Ka) gate says: 'All dharmas are apart from action.' The Sanskrit word Kriya means action. Like those non-Buddhist paths who believe in an agent, a causer, etc. The teachers of various schools also say that there is action, an agent, and the means of action; these three things combine to produce karmic results. If, due to Prajna (Prajna) and skillful means, one believes in determinacy, one falls into causelessness. If one falls into causelessness, all dharmas have no cause and effect. That which can produce a dharma is called a cause, and that which is produced is called an effect. If these two dharmas do not exist, then action, the agent, the means of action, the karmic results of good and evil, and the path to Nirvana (Nirvana) all do not exist. Furthermore, action and the agent arise interdependently. If there is definitely action, then there must definitely be an agent. These are no different from the discussions of non-Buddhists, as explained extensively in the chapter on action and the agent in the Madhyamaka-karika. Now, correctly observing action, the agent, etc., all arise from numerous causes and conditions, and thus enter the 'unborn ultimate'. The 'unborn ultimate'...
者。有佛無佛法爾如是。誰造作之首。是故若見迦字。則知一切諸法皆是造作所成。名為自相。若是作法者。當知畢竟無作。名為真實義也。佉字門一切諸法等虛空不可得故者。梵音佉字是虛空義。世間共許虛空是無生無作法。若一切法本不生離諸作。是畢竟如虛空相。今此空相亦復不可得也。何以故。如世間無色處名虛空相。色是作法無常。若色未生。色未生則無滅。爾時無虛空相。因色故有無色處。無色處名空。中論觀六種品中廣說。此中義亦如是。若色本來不生。何者名為無色處。無色處不可說。則無虛空定相。複次諸法如虛空相。是為不誑相涅槃。如經說五陰滅更不生餘五陰。是涅槃義。若五陰本來不生。今何所滅而名涅槃耶。是故如虛空相亦不可得。是佉字門真實義。哦字門一切諸法一切行不可得故者。梵云哦哆也(二合)是名為行。行謂去來進退不住之義。今從阿字門展轉釋之。以諸法本不生故無作。無作故則無所待對可說為空。空者即是不行處。不行處尚不可得。況行處耶。中論觀去來品明行止義。以相續故名行。如從穀子生牙莖葉。及無明緣諸行等。以斷故名止。如穀子滅故牙莖滅。無明滅故諸行等滅。若法已行則無行。已行故未行亦無行。未有行法。故行時亦無行。不離已行未行故。以如是等種種
【現代漢語翻譯】 者。有佛無佛，法爾如是。（無論是否有佛，萬法的規律都是如此。）誰造作之首？（誰是最初的創造者？）是故若見迦字，則知一切諸法皆是造作所成，名為自相。（因此，如果見到『迦』字，就應該知道一切諸法都是由造作而成的，這被稱為自相。）若是作法者，當知畢竟無作，名為真實義也。（如果是造作之法，應當知道最終是沒有造作的，這被稱為真實義。） 佉字門一切諸法等虛空不可得故者。（『佉』字門意味著一切諸法都像虛空一樣不可得。）梵音佉字是虛空義。（梵語中，『佉』字是虛空的意思。）世間共許虛空是無生無作法。（世間普遍認為虛空是無生無作的。）若一切法本不生離諸作，是畢竟如虛空相。（如果一切法本來就不生，遠離各種造作，那麼它們最終就像虛空一樣。）今此空相亦復不可得也。（現在，這個虛空的相也是不可得的。）何以故？（為什麼呢？）如世間無色處名虛空相。（就像世間沒有顏色的地方被稱為虛空的相。）色是作法無常。（顏色是造作之法，是無常的。）若色未生，色未生則無滅，爾時無虛空相。（如果顏色沒有產生，顏色沒有產生就沒有滅，那時就沒有虛空的相。）因色故有無色處，無色處名空。（因為顏色的存在，所以有無色的地方，無色的地方被稱為空。）中論觀六種品中廣說，此中義亦如是。（《中論》的〈觀六種品〉中對此有詳細的闡述，這裡的意義也是如此。）若色本來不生，何者名為無色處？（如果顏色本來就不生，那麼什麼叫做無色的地方呢？）無色處不可說，則無虛空定相。（無色的地方是不可說的，那麼就沒有虛空固定的相。）複次諸法如虛空相，是為不誑相涅槃。（再次，諸法就像虛空的相一樣，這就是不虛妄的涅槃。）如經說五陰滅更不生餘五陰，是涅槃義。（如經中所說，五蘊滅盡，不再產生其他的五蘊，這就是涅槃的意義。）若五陰本來不生，今何所滅而名涅槃耶？（如果五蘊本來就不生，那麼現在滅的是什麼，又憑什麼叫做涅槃呢？）是故如虛空相亦不可得。（所以，就像虛空的相也是不可得的。）是佉字門真實義。（這就是『佉』字門的真實意義。） 哦字門一切諸法一切行不可得故者。（『哦』字門意味著一切諸法的一切行為都是不可得的。）梵云哦哆也(二合)是名為行。（梵語中，『哦哆也』（o-da-ya）被稱為行。）行謂去來進退不住之義。（行的意思是去、來、前進、後退，是不停留的意思。）今從阿字門展轉釋之。（現在從『阿』字門輾轉解釋它。）以諸法本不生故無作，無作故則無所待對可說為空。（因為諸法本來不生，所以沒有造作，沒有造作就沒有對待，可以說成是空。）空者即是不行處。（空就是不行的地方。）不行處尚不可得，況行處耶？（不行的地方尚且不可得，更何況行的地方呢？）中論觀去來品明行止義。（《中論》的〈觀去來品〉闡明了行和止的意義。）以相續故名行。（因為相續不斷，所以叫做行。）如從穀子生牙莖葉，及無明緣諸行等。（比如從穀子生出牙、莖、葉，以及無明緣起諸行等等。）以斷故名止。（因為斷滅，所以叫做止。）如穀子滅故牙莖滅，無明滅故諸行等滅。（比如穀子滅了，所以牙、莖就滅了，無明滅了，所以諸行等等就滅了。）若法已行則無行，已行故未行亦無行。（如果法已經行了，就沒有行，因為已經行了，所以未行也沒有行。）未有行法，故行時亦無行。（沒有未行的法，所以在行的時候也沒有行。）不離已行未行故。（因為不離開已行和未行。）以如是等種種（以像這樣等等的種種）
【English Translation】 者。有佛無佛法爾如是. (Whether there is a Buddha or not, the law of Dharma is such.) Who is the first creator? 是故若見迦字. 則知一切諸法皆是造作所成. 名為自相. (Therefore, if you see the syllable 'ka' (迦), you should know that all dharmas are created and formed, which is called self-nature.) 若是作法者. 當知畢竟無作. 名為真實義也. (If it is a created dharma, you should know that ultimately there is no creation, which is called the true meaning.) 佉字門一切諸法等虛空不可得故者. ('Kha' (佉) syllable gate means that all dharmas are like space and cannot be obtained.) 梵音佉字是虛空義. (In Sanskrit, the syllable 'kha' means space.) 世間共許虛空是無生無作法. (The world generally acknowledges that space is unborn and uncreated.) 若一切法本不生離諸作. 是畢竟如虛空相. (If all dharmas are originally unborn and free from all creations, then they are ultimately like space.) 今此空相亦復不可得也. (Now, this aspect of emptiness is also unattainable.) 何以故? (Why?) 如世間無色處名虛空相. (Like the colorless place in the world is called the aspect of space.) 色是作法無常. (Form is a created dharma and is impermanent.) 若色未生. 色未生則無滅. 爾時無虛空相. (If form has not arisen, and if form has not arisen, then there is no cessation, and at that time there is no aspect of space.) 因色故有無色處. 無色處名空. (Because of form, there is a colorless place, and the colorless place is called emptiness.) 中論觀六種品中廣說. 此中義亦如是. (The chapter on the six types in the Madhyamaka-karika explains this in detail, and the meaning here is also the same.) 若色本來不生. 何者名為無色處? (If form is originally unborn, then what is called a colorless place?) 無色處不可說. 則無虛空定相. (The colorless place is unspeakable, then there is no fixed aspect of space.) 複次諸法如虛空相. 是為不誑相涅槃. (Furthermore, all dharmas are like the aspect of space, which is the non-deceptive aspect of Nirvana.) 如經說五陰滅更不生餘五陰. 是涅槃義. (As the sutra says, the five skandhas cease and no longer give rise to other five skandhas, which is the meaning of Nirvana.) 若五陰本來不生. 今何所滅而名涅槃耶? (If the five skandhas are originally unborn, then what is ceasing now and why is it called Nirvana?) 是故如虛空相亦不可得. (Therefore, like the aspect of space, it is also unattainable.) 是佉字門真實義. (This is the true meaning of the 'kha' syllable gate.) 哦字門一切諸法一切行不可得故者. ('O' (哦) syllable gate means that all actions of all dharmas are unattainable.) 梵云哦哆也(二合)是名為行. (In Sanskrit, 'o-da-ya' (哦哆也) is called action.) 行謂去來進退不住之義. (Action means going, coming, advancing, retreating, and not staying.) 今從阿字門展轉釋之. (Now, let's explain it from the 'a' syllable gate.) 以諸法本不生故無作. 無作故則無所待對可說為空. (Because all dharmas are originally unborn, there is no creation, and because there is no creation, there is no dependence and can be said to be empty.) 空者即是不行處. (Emptiness is the place of no action.) 不行處尚不可得. 況行處耶? (Even the place of no action is unattainable, let alone the place of action?) 中論觀去來品明行止義. (The chapter on going and coming in the Madhyamaka-karika clarifies the meaning of action and cessation.) 以相續故名行. (Because of continuity, it is called action.) 如從穀子生牙莖葉. 及無明緣諸行等. (Like sprouts, stems, and leaves growing from grains, and actions arising from ignorance, etc.) 以斷故名止. (Because of cessation, it is called stopping.) 如穀子滅故牙莖滅. 無明滅故諸行等滅. (Like the grain ceasing, the sprouts and stems cease, and ignorance ceasing, all actions cease.) 若法已行則無行. 已行故未行亦無行. (If a dharma has already acted, then there is no action, and because it has already acted, there is no action that has not yet acted.) 未有行法. 故行時亦無行. (There is no dharma that has not yet acted, so there is no action at the time of acting.) 不離已行未行故. (Because it does not leave the already acted and the not yet acted.) 以如是等種種 (With such and such various)
門觀察。畢竟無行。無行故則無所止。以無行無止故。則是無有往來諸趣者。亦無住涅槃者。複次若人。不動本處即是所詣處者。當知是人無行無到。故云一切行不可得也。伽字門一切諸法一合不可得故者。梵云伽那是密合義。如眾微相合成一細塵。諸蘊相合而成一身等。中論觀合品。諸論師言。以見可見見者三事故。而有所見。當知有合聞可聞聞者。乃至染可染染者等諸煩惱亦然。答者云。凡物皆以異故有合。而今一切法異相不可得。是故無合。如彼廣說。以字門展轉相釋故。且以行義明之。凡有所行。當知必有行可行行者三事相合。今一切法。本不生故則無所行。若無所行。云何行可行行者得合耶。複次若諸法各各異相。終無合時。若至本不生際。則無異相亦不可合。是故一切法畢竟無合也。遮字門一切諸法離一切遷變故。梵云遮庾(二合)底即是遷變義。又梵音遮唎耶是諸行義。如見遮時。即知諸行遷變不住。中論觀行品云。諸行名五陰。以從諸行生故。是五陰皆虛妄無有定相。如嬰兒時色乃至老年時色。中間唸唸不住。分別決定性不可得。性名決定有。不可變異如。真金不變。今諸法雖生不住自性。是故當知無性。如彼廣說。若無性者即是本初不生。本初不生者即是如來之身。常恒安住無有變易。故云離遷變
【現代漢語翻譯】 現代漢語譯本 門（Dvara）觀察。畢竟沒有『行』（Karma）。因為沒有『行』，所以無所止息。因為沒有『行』也沒有止息，所以沒有往來於諸趣（Gati，輪迴的六道）的，也沒有安住于涅槃（Nirvana）的。進一步說，如果有人不移動本來的位置就是所要到達的地方，應當知道這個人沒有『行』也沒有到達。所以說一切『行』都不可得。『伽』（Ga）字門，一切諸法一合不可得，梵語『伽那』（Ghana）是密合的意思，比如眾多微小的物質相互結合成為一粒細塵，諸蘊（Skandha，構成個體的五種要素）相互結合成為一個身體等等。《中論》觀合品中，論師們說，因為有能見、所見、見者這三件事，所以才有所見。應當知道有能聞、所聞、聞者，乃至能染、所染、染者等各種煩惱也是這樣。回答的人說，凡是事物都是因為有差異才有結合，而現在一切法的差異相都不可得，所以沒有結合，就像那裡廣泛說的那樣。因為字門輾轉相互解釋，姑且用『行』的意義來說明。凡是有所『行』，應當知道必定有『行』、可『行』、『行』者這三件事相互結合。現在一切法，本來不生，所以沒有所『行』。如果沒有所『行』，怎麼能有『行』、可『行』、『行』者的結合呢？進一步說，如果諸法各有各的差異相，最終沒有結合的時候。如果到達本不生的境地，就沒有差異相，也不可結合。所以一切法畢竟沒有結合。『遮』（Cha）字門，一切諸法遠離一切遷變，梵語『遮庾底』（Chyuti）就是遷變的意思。又梵音『遮唎耶』（Cariya）是諸『行』的意思。如見到『遮』的時候，就知道諸『行』遷變不住。《中論》觀行品中說，諸『行』名為五陰，因為從諸『行』產生，所以這五陰都是虛妄的，沒有一定的相。比如嬰兒時的色（Rupa，物質），乃至老年時的色，中間唸唸不住，分別決定性不可得。『性』（Svabhava）名為決定有，不可變異，比如真金不變。現在諸法雖然生起，但不住于自性，所以應當知道沒有『性』，就像那裡廣泛說的那樣。如果沒有『性』，就是本初不生。本初不生就是如來之身，常恒安住，沒有變易，所以說遠離遷變。
【English Translation】 English version Observation of the Gate of Dvara (gate). Ultimately, there is no Karma (action). Because there is no Karma, there is no cessation. Because there is no Karma and no cessation, there is no one who goes to and fro among the Gatis (realms of existence, the six paths of reincarnation), nor is there one who abides in Nirvana (liberation). Furthermore, if a person does not move from their original place, that is the place to be reached, it should be known that this person has no Karma and no arrival. Therefore, it is said that all Karma is unattainable. The Gate of Ga (syllable), all Dharmas (phenomena) are not attainable as a unity. The Sanskrit word Ghana means close union, like many tiny substances combining to form a fine dust particle, the Skandhas (aggregates, the five components of an individual) combining to form a body, and so on. In the Chapter on Combination in the Madhyamaka-karika (Fundamental Verses on the Middle Way), the teachers say that because there are the three things: the seer, the seen, and the act of seeing, there is seeing. It should be known that there are the hearer, the heard, and the act of hearing, and even the defiler, the defiled, and the act of defiling, and so on, with various afflictions being the same. The respondent says that all things have combination because of difference, but now the characteristics of difference in all Dharmas are unattainable, so there is no combination, as explained extensively there. Because the letter gates explain each other in turn, let us use the meaning of Karma to illustrate. Whenever there is Karma, it should be known that there must be the combination of three things: Karma, the object of Karma, and the doer of Karma. Now, all Dharmas are originally unborn, so there is no Karma. If there is no Karma, how can there be a combination of Karma, the object of Karma, and the doer of Karma? Furthermore, if the Dharmas each have their own different characteristics, there will ultimately be no time for combination. If one reaches the state of original non-arising, there will be no different characteristics, and there can be no combination. Therefore, all Dharmas ultimately have no combination. The Gate of Cha (syllable), all Dharmas are free from all change. The Sanskrit word Chyuti means change. Also, the Sanskrit word Cariya means the various Karmas. When one sees Cha, one knows that the various Karmas are impermanent and do not abide. In the Chapter on Karma in the Madhyamaka-karika, it is said that the various Karmas are called the five Skandhas, because they arise from the various Karmas, so these five Skandhas are all illusory and have no fixed characteristics. For example, the Rupa (form, matter) of infancy, and even the Rupa of old age, are impermanent from moment to moment in between, and the determination of a fixed nature is unattainable. Svabhava (own-being, inherent existence) is called having a fixed existence, which cannot be changed, like true gold that does not change. Now, although the Dharmas arise, they do not abide in their own nature, so it should be known that there is no Svabhava, as explained extensively there. If there is no Svabhava, then it is originally unborn. The originally unborn is the body of the Tathagata (Buddha), which constantly abides without change, so it is said to be free from change.
也。複次若一切法是和合所成。則有遷變。今諸法無生無作乃至無所行故。則無和合。無和合故則離一切遷變。凡諸字門。皆當逆順旋轉相釋使無掛礙。今且約次第相承耳。車字門一切諸法影像不可得者。梵音車(上聲)野是影義。如人影像皆依自身。如是三界萬法唯是識心。因緣變似眾境。是事如密嚴經廣說。乃至修瑜伽者有種種不思議事。或能面見十方諸佛普現色身。亦皆是心之影像。以心本不生故。當知影像亦無所生。無所生故乃至心無遷變故。影像亦無遷變。所以然者。如影自無定性行止隨身。心影亦爾。以心動作戲論。無一念住時故。世間萬用亦復為之流轉。若了心如實相時。影亦如實相。故不可得也。惹字門一切諸法生不可得故者。梵云惹哆也是生義。如泥團輪繩陶師等和合故。有瓶生。縷繩機纻織師等和合故。有疊生。持地筑基梁椓泥草人功等和合故。有捨生。酪酪器鉆人功等和合故。有蘇生。種子地水火風虛空時節等和合故。有牙生。內法因緣亦如是。無明行等。各各生因而復生。是故若見惹字門。即知一切諸法無不從緣生。如說偈言。眾因緣生法是即無自性。若無自性者云何有是法。是故生不可得也。外道論師。說種種邪因緣或無因緣生一切法。佛法中人。亦有失般若方便故。取著因緣生滅相。如
【現代漢語翻譯】 現代漢語譯本： 而且，如果一切法都是和合而成的，就會有遷變。現在諸法無生無作，乃至無所行，所以沒有和合。沒有和合，就遠離一切遷變。所有的字門，都應當逆順旋轉來互相解釋，使沒有阻礙。現在且按照次第相承來解釋。『車』字門，一切諸法影像不可得。梵語『車野』（chaya）是影像的意思。如同人的影像都依自身而顯現，這樣三界萬法都只是識心，因緣變現出好像是眾境。這件事在《密嚴經》中有詳細的說明。乃至修習瑜伽的人，有種種不可思議的事情，或者能夠親眼見到十方諸佛普遍顯現色身，也都是心的影像。因為心本來不生，應當知道影像也無所生。無所生，乃至心無遷變，所以影像也無遷變。之所以這樣，如同影子自身沒有定性，行止跟隨身體。心影也是這樣。因為心動作戲論，沒有一念停止的時候，世間萬用也因此流轉。如果了知心如實相時，影像也如實相，所以不可得。 『惹』字門，一切諸法生不可得。梵語『惹哆』（jata）是生的意思。如同泥團、輪、繩、陶師等和合，所以有瓶產生。縷、繩、機、纻、織師等和合，所以有布匹產生。持地、筑基、梁、椓、泥、草、人工等和合，所以有房屋產生。酪、酪器、鉆、人工等和合，所以有酥油產生。種子、地、水、火、風、虛空、時節等和合，所以有牙產生。內法因緣也是這樣，無明、行等，各自生因而又生。所以如果見到『惹』字門，就知道一切諸法沒有不是從因緣生的。如偈語所說：『眾因緣生法，是即無自性。若無自性者，云何有是法？』所以生不可得。外道論師，說種種邪因緣或者無因緣生一切法。佛法中人，也有失去般若方便，而取著因緣生滅相的，比如...
【English Translation】 English version: Furthermore, if all dharmas are compounded, then there would be change and transformation. Now, since all dharmas are without arising, without making, and even without any activity, there is no compounding. Without compounding, there is separation from all change and transformation. All the 'aksara-mukhas' (gates of letters) should be interpreted by rotating them in direct and reverse order, so that there are no obstructions. Now, let's explain them according to the sequential order. The 'ca' aksara-mukha, all dharmas' images are unattainable. In Sanskrit, 'chaya' (車野) means 'image'. Just as a person's image depends on their own body, similarly, the myriad dharmas of the three realms are only the mind of consciousness, which through conditions, appears as various objects. This matter is extensively explained in the 'Ghanavyuha Sutra'. Even those who practice yoga have various inconceivable experiences, or can directly see the Buddhas of the ten directions universally manifesting their bodies, all of which are images of the mind. Because the mind is originally unborn, one should know that images are also unborn. Because they are unborn, and even because the mind is without change, images are also without change. The reason for this is that, like a shadow that has no fixed nature and its movement follows the body, so too are the mind's images. Because the mind is active with discursive thoughts, without a single moment of stillness, the myriad functions of the world also flow along with it. If one understands the true nature of the mind, the images are also of the true nature, and therefore unattainable. The 'ja' aksara-mukha, all dharmas' arising is unattainable. In Sanskrit, 'jata' (惹哆) means 'birth'. Just as a pot is produced by the combination of clay, wheel, rope, potter, etc.; cloth is produced by the combination of thread, rope, loom, weaver, etc.; a house is produced by the combination of land, foundation, beams, pillars, mud, grass, labor, etc.; ghee is produced by the combination of milk, milk container, churn, labor, etc.; a sprout is produced by the combination of seed, earth, water, fire, wind, space, season, etc. The internal dharmic conditions are also like this: ignorance, action, etc., each giving rise to causes that give rise again. Therefore, if one sees the 'ja' aksara-mukha, one knows that all dharmas are born from conditions. As the verse says: 'The dharmas born from various conditions are without self-nature. If there is no self-nature, how can these dharmas exist?' Therefore, birth is unattainable. Heretical teachers speak of various wrong causes or no causes giving rise to all dharmas. People within the Buddha-dharma also lose the skillful means of prajna and cling to the arising and ceasing aspects of conditions, such as...
中論廣破。複次阿字門是諸法本性不生。惹字門以十喻觀生。雖從緣有而不可得。若生畢竟不可得。則不異無生際。又十喻是心之影像。不出法界。故生亦不出無生際也。社字門一切諸法戰敵不可得故者。梵云社么攞是戰敵義。若見社字。則知一切諸法皆有戰敵。如世間善不善法。逆生死流順生死流法。佈施慳貪。持戒乃至智慧無明等。更相待對勝負無常。乃至如來出世。以一切智力破魔軍眾。亦名為戰。然一切法中。義不成故。智慧煩惱竟為屬誰。而言毗婆舍那能破煩惱耶。若言明生時暗滅故名為破者。為已生故破。未生故破耶。已生則無暗。更何所破。未生則自無有體。又何能破。若生時名為半已生半未生。故明暗畢竟不相及。又一切法本不生。乃至無影像故。便同一相不出于如。云何佛界如與魔界如戰。故佛坐道場時。但了知諸法無對。而世間談議自立戰勝之名耳。吒字門一切諸法慢不可得故者。梵音吒迦啰是慢義。謂見彼法卑下此法高勝。如三界六趣種種優劣不同。所起慢心無量差別。略說有七種相。如毗曇中廣明。乃至求三乘人。猶有上地下地不平等見。今觀諸法無生乃至無待對故。則知阿耨多羅三藐三菩提。於法平等無有高下。是故如來亦名一切金剛菩薩。亦名四果聖人。亦名凡夫外道。亦名種種惡趣眾
【現代漢語翻譯】 現代漢語譯本 《中論廣破》：再者，阿（A）字門表示諸法本性不生。惹（Ra）字門用十種比喻來觀察生，雖說是從因緣而有，但實際上是不可得的。如果生畢竟是不可得的，那麼就與無生際沒有什麼不同。而且，這十種比喻是心的影像，沒有超出法界，所以生也沒有超出無生際。 社（Sha）字門表示一切諸法，其戰敵是不可得的。梵語『社么攞（Shamarah）』是戰敵的意思。如果見到社字，就知道一切諸法都有戰敵，就像世間的善與不善法，逆生死流與順生死流的法，佈施與慳貪，持戒乃至智慧與無明等等，互相待對，勝負無常。乃至如來出世，以一切智力破魔軍眾，也名為戰。然而，在一切法中，義理不能成立，智慧與煩惱究竟屬於誰呢？又怎麼說毗婆舍那（Vipashyana，內觀）能破煩惱呢？ 如果說明生起時暗滅，所以名為破，那麼是已生故破，還是未生故破呢？已生則沒有暗，還破什麼呢？未生則自身沒有體性，又怎麼能破呢？如果生時名為半已生半未生，那麼明暗畢竟不能相及。而且，一切法本不生，乃至沒有影像，便同一相，不出于如（Tathata，真如）。怎麼說佛界如與魔界如戰呢？所以佛陀坐在菩提道場時，只是了知諸法無對，而世間的談論自己立了戰勝之名罷了。 吒（Tta）字門表示一切諸法的慢是不可得的。梵音『吒迦啰（Ttakara）』是慢的意思。就是說見到彼法卑下，此法高勝，如三界六趣種種優劣不同，所起的慢心有無量差別。略說有七種相，如《毗曇》中廣明。乃至求三乘的人，還有上地下地不平等的見解。現在觀察諸法無生乃至無待對，就知道阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）於法平等，沒有高下。所以如來也名一切金剛菩薩（Vajra-bodhisattva），也名四果聖人，也名凡夫外道，也名種種惡趣眾。
【English Translation】 English version The 'Shatashastra': Furthermore, the 'A' (A) syllable gate signifies that the inherent nature of all dharmas is non-arising. The 'Ra' (Ra) syllable gate contemplates arising through ten similes, although it exists due to conditions, it is ultimately unattainable. If arising is ultimately unattainable, then it is no different from the realm of non-arising. Moreover, these ten similes are images of the mind, not exceeding the realm of dharma; therefore, arising also does not exceed the realm of non-arising. The 'Sha' (Sha) syllable gate signifies that the adversaries of all dharmas are unattainable. In Sanskrit, 'Shamarah' means adversary. If one sees the 'Sha' syllable, then one knows that all dharmas have adversaries, such as good and bad dharmas in the world, dharmas that flow against and with the cycle of birth and death, generosity and stinginess, upholding precepts, and even wisdom and ignorance, etc., which are mutually dependent, with impermanent victories and defeats. Even when the Tathagata (Thus Come One) appears in the world, using the power of all-knowing wisdom to defeat the armies of Mara (Demon), it is also called a battle. However, within all dharmas, the meaning cannot be established; to whom do wisdom and afflictions ultimately belong? And how can it be said that Vipashyana (Insight Meditation) can destroy afflictions? If it is said that darkness is destroyed when light arises, hence it is called destruction, then is it destroyed because it has already arisen, or because it has not yet arisen? If it has already arisen, then there is no darkness; what is there to destroy? If it has not yet arisen, then it has no substance of its own; how can it destroy anything? If at the time of arising, it is said to be half arisen and half not yet arisen, then light and darkness ultimately cannot meet. Moreover, all dharmas are inherently non-arising, and even without images, they are of the same nature, not departing from Tathata (Suchness). How can it be said that the Tathata of the Buddha realm battles with the Tathata of the Mara realm? Therefore, when the Buddha sat at the Bodhi tree, he only understood that all dharmas are without opposition, while worldly discussions merely establish the name of victory themselves. The 'Tta' (Tta) syllable gate signifies that the pride of all dharmas is unattainable. In Sanskrit, 'Ttakara' means pride. It refers to seeing that dharma as inferior and this dharma as superior, such as the various differences in superiority and inferiority in the three realms and six paths, giving rise to countless differences in pride. Briefly speaking, there are seven aspects, as explained in detail in the 'Abhidharma'. Even those seeking the three vehicles still have unequal views of upper and lower grounds. Now, observing that all dharmas are non-arising and without opposition, one knows that Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment) is equal in dharma, without high or low. Therefore, the Tathagata is also called all Vajra-bodhisattva (Diamond Being of Enlightenment), also called the Arhats of the four fruits, also called ordinary people and heretics, and also called all kinds of evil destinies.
生。亦名五逆邪見人。大悲漫荼羅正表此義也。咤字門一切諸法長養不可得故者。梵音毗咤缽那是長養義。如世間種子為因五大。時節為緣。漸次滋長得成果實。內法亦爾。于業田中下識種子。無明所覆愛水所潤。而得滋長。如稻芉經中廣明。今此經違世順世八心。相續增長亦有因緣。乃至凈菩提心。以五字門為緣生大悲根。佛娑羅樹增長彌佈滿於法界。然一切法。即由此五字門。本不生離言說自性凈無因緣如虛空相故。長養不可得。複次從阿迦字以來展轉相釋。乃至諸法畢竟平等無有高下。以無高下故。當知即無有增長也。拏字門一切諸法怨對不可得故者。梵音云拏么啰是怨對義。如世間仇讎更相報復故名為對。又前云戰敵是彼此相加。此中怨對是避仇之義。梵音各自不同。毗尼中。佛說以怨報怨怨終不絕。唯有無怨怨乃息耳。又說女人是梵行者怨。無量義經。亦說生死怨敵自然散壞。證無生忍半佛國寶。是故行者見拏字門時。則知一切法悉有怨對。名爲了知字相。又以諸法本不生。乃至長養不可得故。當知怨對亦複本來不生。乃至無有長養。是故如來畢竟無有怨對。名為字門真實義也。荼字門一切諸法執持不可得故。梵音㻛迦是執持義。以荼字上安置點。是故轉聲為㻛。其體則同。又云檗哩何者。亦是此別名。
【現代漢語翻譯】 現代漢語譯本 生。亦名五逆邪見人。大悲漫荼羅（Mahakaruna-mandala，偉大的慈悲壇城）正表此義也。咤（ța）字門一切諸法長養不可得故者。梵音毗咤缽那（vitapana）是長養義。如世間種子為因，五大（地、水、火、風、空）時節為緣，漸次滋長得成果實。內法亦爾，于業田中下識種子，無明所覆，愛水所潤，而得滋長。如稻芉經中廣明。今此經違世順世八心，相續增長亦有因緣，乃至凈菩提心。以五字門為緣生大悲根，佛娑羅樹增長彌佈滿於法界。然一切法，即由此五字門，本不生離言說自性凈無因緣如虛空相故，長養不可得。複次從阿（a）迦（ka）字以來展轉相釋，乃至諸法畢竟平等無有高下。以無高下故，當知即無有增長也。 拏（ṇa）字門一切諸法怨對不可得故者。梵音云拏么啰（namara）是怨對義。如世間仇讎更相報復故名為對。又前云戰敵是彼此相加，此中怨對是避仇之義。梵音各自不同。毗尼（Vinaya，戒律）中，佛說以怨報怨怨終不絕，唯有無怨怨乃息耳。又說女人是梵行者怨。《無量義經》亦說生死怨敵自然散壞，證無生忍半佛國寶。是故行者見拏字門時，則知一切法悉有怨對，名爲了知字相。又以諸法本不生，乃至長養不可得故，當知怨對亦複本來不生，乃至無有長養。是故如來畢竟無有怨對，名為字門真實義也。 荼（ṭa）字門一切諸法執持不可得故。梵音㻛迦（dhṛka）是執持義。以荼字上安置點，是故轉聲為㻛，其體則同。又云檗哩何（graha）者，亦是此別名。
【English Translation】 English version Birth. Also known as a person with the five rebellious acts and heretical views. The Mahakaruna-mandala (great compassion mandala) precisely represents this meaning. The 'ța' syllable gate means that the growth of all dharmas is unattainable. The Sanskrit word 'vitapana' means growth. Just as in the world, seeds are the cause, and the five great elements (earth, water, fire, wind, and space) and seasons are the conditions, gradually growing to produce fruits. The inner dharma is also like this: sowing the seeds of consciousness in the field of karma, covered by ignorance and moistened by the water of love, they grow. As explained in detail in the Rice Seedling Sutra. This sutra now contradicts the worldly and conforms to the worldly eight minds, and their continuous growth also has causes and conditions, even up to the pure Bodhi mind. Taking the five syllable gates as conditions, the root of great compassion is born, and the Buddha's Sala tree grows and spreads, filling the Dharma realm. However, all dharmas, through these five syllable gates, are originally unborn, beyond words, naturally pure, without causes or conditions, like the nature of space, so growth is unattainable. Furthermore, interpreting from the 'a' (阿) syllable onwards, it leads to the ultimate equality of all dharmas, without high or low. Because there is no high or low, it should be known that there is no growth either. The 'ṇa' (拏) syllable gate means that the enmity of all dharmas is unattainable. The Sanskrit word 'namara' means enmity. Just as in the world, enemies retaliate against each other, hence the name 'enmity'. Also, previously it was said that 'fighting enemies' means adding to each other, but here 'enmity' means avoiding enemies. The Sanskrit words are different. In the Vinaya (戒律, monastic discipline), the Buddha said that repaying hatred with hatred will never end hatred; only by having no hatred will hatred cease. It is also said that women are the enemies of those practicing Brahma-caryā (梵行, pure conduct). The Infinite Meaning Sutra also says that the enemies of birth and death naturally scatter and break, and realizing the forbearance of non-birth is half the treasure of the Buddha's land. Therefore, when a practitioner sees the 'ṇa' syllable gate, they will know that all dharmas have enmity, which is called knowing the syllable's form. Moreover, because all dharmas are originally unborn, and even growth is unattainable, it should be known that enmity is also originally unborn, and even has no growth. Therefore, the Tathagata ultimately has no enmity, which is called the true meaning of the syllable gate. The 'ṭa' (荼) syllable gate means that the grasping of all dharmas is unattainable. The Sanskrit word 'dhṛka' means grasping. Because a dot is placed above the 'ṭa' syllable, the sound changes to 'dhṛ', but the essence is the same. Also, the term 'graha' (檗哩何) is another name for this.
經云。鬼魅所著。或云非人所持。智度云著襄。皆是檗里何鬼所作。以著人不相舍離故。以為名。其日月五星等。亦以終始相隨故。梵語名檗哩何。翻為九執。正相會一處。天竺歷名正著時。此執持義。與陀羅不同也。見此荼字門。即知一切眾生從無始來。為四魔所著不能捨離。是名字相。今以阿字等種種門。展轉觀一切法。皆不可得故。當知一切法無有怨對。以怨對本不生故。終不以平等法界執著平等法界。故云一切諸法執持不可得也。多字門一切諸法如如不可得故者。梵云哆他多是如如義。語勢中兼有得聲。證得如如即是解脫義。如謂諸法實相。種種不如實見戲論皆滅。常如本性不可破壞。若見多字門。即知一切諸法皆是如如相。名為字相。然有一類外道。計有如如之性。若知見此有名為解脫。雖作此說。只是於我見上轉作異名。龍樹以為聲聞經中言法住者。亦是諸法如如義。以所入未深故。而生滅度之想謂證涅槃。然生死涅槃是相待法。若知生死從本際已來。常自如涅槃相。復待誰故說為涅槃。是故一切法。畢竟非實非虛非如非異。中論亦云。涅槃之實際及與世間際。如是二際者厘毛無別。以無差別故。一切法無怨對。無怨對故無執持。無執持故亦無如如解脫也。他字門一切諸法住處不可得故者。梵音薩
【現代漢語翻譯】 現代漢語譯本： 經書中說，這是被鬼魅附身，或者說是被非人所控制。智度論中說的『著襄』，都是被檗里何鬼（Grahā，指九執曜）所為。因為附著在人身上不肯離開，所以以此為名。日月五星等，也是因為始終相隨的緣故。梵語名為檗哩何（Grahā），翻譯過來就是『九執』。正是相會在一起。天竺的歷法稱之為正著時，這是執持的意思，與陀羅尼不同。見到這個荼字門，就知道一切眾生從無始以來，被四魔所纏繞，不能捨離，這是名字相。現在用阿字等種種法門，輾轉觀察一切法，都是不可得的，應當知道一切法沒有怨對，因為怨對本來就不存在。最終不會用平等的法界去執著平等的法界，所以說一切諸法執持不可得。多字門，一切諸法如如不可得，梵語哆他多（Tathātā）是如如的意思，語氣中兼有『得』的聲音，證得如如就是解脫的意思。如，是指諸法的實相，種種不如實的見解和戲論都滅除，常如本性不可破壞。如果見到多字門，就知道一切諸法都是如如相，名為字相。然而有一類外道，認為有如如的自性，如果知見這個就名為解脫。即使這樣說，也只是在我見上換了個名字。龍樹認為聲聞經中說的『法住』，也是諸法如如的意思，因為所入不深，所以產生生滅度之想，認為證得了涅槃。然而生死涅槃是相對待的法，如果知道生死從本際以來，常常是如涅槃相，又等待誰來說是涅槃呢？所以一切法，畢竟非實非虛，非如非異。中論也說，涅槃的實際與世間的邊際，這兩個邊際沒有絲毫差別。因為沒有差別，所以一切法沒有怨對，沒有怨對所以沒有執持，沒有執持所以也沒有如如解脫。他字門，一切諸法住處不可得，梵音薩（Sa）。
【English Translation】 English version: The sutra says that this is being possessed by demons or controlled by non-humans. The 『attachment』 mentioned in the Mahāprajñāpāramitāśāstra is all caused by Grahā (the nine planets). Because they cling to people and do not leave, they are named as such. The sun, moon, and five planets are also named so because they always follow each other. The Sanskrit word for this is Grahā, which translates to 『nine planets』. It is when they come together. The Indian calendar calls it the time of attachment, which means holding on, and is different from Dhāraṇī. Seeing this 荼 (ṭa) letter-gate, one knows that all sentient beings, from beginningless time, have been entangled by the four Māras and cannot be freed. This is the characteristic of names. Now, using the A letter and other various Dharma-gates, observing all Dharmas in turn, they are all unattainable. One should know that all Dharmas have no enmity, because enmity does not exist originally. Ultimately, one will not cling to the equal Dharmadhātu with the equal Dharmadhātu. Therefore, it is said that the clinging to all Dharmas is unattainable. The Da (ta) letter-gate, all Dharmas are suchness (Tathātā) and unattainable. The Sanskrit word Tathātā means suchness, and the tone implies the sound of 『attaining』. Attaining suchness is the meaning of liberation. Suchness refers to the true nature of all Dharmas. All unreal views and frivolous discussions are extinguished, and the original nature is always indestructible. If one sees the Da letter-gate, one knows that all Dharmas are of suchness, which is called the characteristic of letters. However, there are some heretics who believe in the existence of suchness. If one knows and sees this, it is called liberation. Even if they say so, they are only changing the name on the view of self. Nāgārjuna believes that the 『abiding of Dharma』 mentioned in the Śrāvakayāna sutras also means the suchness of all Dharmas. Because they have not entered deeply, they have the thought of birth, death, and crossing over, and think they have attained Nirvāṇa. However, birth and death, and Nirvāṇa are relative Dharmas. If one knows that birth and death, from the original limit, are always like the aspect of Nirvāṇa, then who is one waiting for to say it is Nirvāṇa? Therefore, all Dharmas are ultimately neither real nor unreal, neither such nor different. The Madhyamakāvatāra also says that the reality of Nirvāṇa and the limit of the world are not different by a hair's breadth. Because there is no difference, all Dharmas have no enmity, no enmity so no clinging, no clinging so no suchness and liberation. The Ta (tha) letter-gate, the dwelling place of all Dharmas is unattainable, the Sanskrit sound is Sa (Sa).
他娜是住處義。亦是住義。如人從此住處升上某處。其所依處所說名為住。諸賢聖地位亦如是。約諸行道人心跡所依所止息處故。說種種名。若見他字時。即知一切諸法無不待緣成故。當知悉有所依住處。是為字相。然諸法本來不生。乃至如如解脫亦不可得。則無去無來無行無住。如是寂滅相中。當有何次位耶。複次入多字門時。了知諸法皆空故。不住生死中。即此如如亦不可得故。不住涅槃中。爾時行處盡息諸位皆盡。遍一切處的無所依。是名以不住法住于如來大住也。娜字門一切諸法施不可得故者。梵云檀那是舍施義。若見娜字。即知一切諸法皆是可舍相。所以者何。以一切法離合在緣。無有堅住。若於中執著生愛。必為所焚。乃至十地諸菩薩。于自地所生凈妙功德。未到舍彼岸。故猶有不思議退失。不名第一安樂處。今觀諸法不生故。施者施處及所施物。皆悉本來不生。乃至一切法無住處。無住處故。即此三事亦無住處。是故佛坐道場。都無所得亦無所舍。于虛空藏中無所蘊積。而普門流出遍施群生。是名見檀實相。亦名具足檀波羅蜜。又如來秘寶之藏。皆是法然。所謂不可授人。若施他時。還就眾生心室中開出之耳。是故經云。一切諸法施不可得。名為字門真實義也。馱字門一切諸法法界不可得故者。梵云達
【現代漢語翻譯】 現代漢語譯本 『他』(Ta) 娜是住處之義，也是安住之義。譬如人從這個住處上升到某個地方，他所依靠的地方就被稱為『住』。諸位賢聖的地位也是如此，根據修行人心跡所依、所止息的地方，而有種種名稱。如果見到『他』字，就應當知道一切諸法沒有不是依賴因緣而成的，應當知道一切都有所依的住處，這就是『他』字的字相。然而諸法本來不生，乃至如如解脫也不可得，那就無去無來，無行無住。在這樣的寂滅相中，哪裡會有次第位次呢？ 進一步說，進入『多』(Da)字門時，了知諸法皆空，所以不住于生死之中；即使是這個『如如』也不可得，所以不住于涅槃之中。這時，行處止息，諸位次都消失殆盡，遍一切處而無所依，這叫做以不住之法安住于如來大住之中。 『娜』(Na)字門，一切諸法施捨不可得，梵語『檀那』(Dana)是舍施之義。如果見到『娜』字，就應當知道一切諸法都是可以捨棄的相。為什麼呢？因為一切法離合都在於因緣，沒有堅固常住的。如果於其中執著生愛，必定會被其焚燒。乃至十地菩薩，對於自己地所生的清凈微妙功德，沒有到達捨棄彼岸的境界，所以還有不可思議的退失，不能稱為第一安樂處。現在觀察諸法不生，所以施者、施處以及所施之物，都本來不生，乃至一切法無住處，因為沒有住處，所以這三件事也沒有住處。因此，佛陀坐在菩提道場，都無所得也無所舍，在虛空藏中沒有蘊積，而普門流出遍施眾生，這叫做見到佈施的真實相，也叫做具足檀波羅蜜（Dana Paramita，佈施到彼岸）。 又如來秘密寶藏，都是法爾如是，所謂不可授予他人，如果施捨給他人時，還是在眾生心室中開啟出來罷了。所以經中說，一切諸法施捨不可得，名為字門的真實義。 『馱』(Dha)字門，一切諸法法界不可得，梵語『達磨』(Dharma)
【English Translation】 English version 『Ta』 (他) means abode. It also means dwelling. For example, when a person ascends from one dwelling place to another, the place they rely on is called 『abode.』 The positions of the sages are also like this. According to the place where the practitioner's mind and traces rely and rest, there are various names. If you see the letter 『Ta,』 you should know that all dharmas are dependent on conditions for their existence. You should know that everything has a place to rely on. This is the characteristic of the letter 『Ta.』 However, all dharmas are originally unborn, and even Suchness (Tathata) and liberation are unattainable. Then there is no going, no coming, no moving, and no dwelling. In such a state of quiescence, where would there be sequential positions? Furthermore, when entering the gate of the letter 『Da』 (多), one understands that all dharmas are empty, so one does not dwell in birth and death. Even this Suchness is unattainable, so one does not dwell in Nirvana. At this time, the place of practice ceases, and all positions disappear. One pervades all places without relying on anything. This is called dwelling in the great abode of the Tathagata by dwelling in the Dharma of non-dwelling. The gate of the letter 『Na』 (娜): all dharmas are unattainable through giving. The Sanskrit word 『Dana』 (檀那) means giving. If you see the letter 『Na,』 you should know that all dharmas are of a nature that can be given away. Why? Because the union and separation of all dharmas depend on conditions, and there is nothing that is firm and permanent. If one clings to them and develops love, one will surely be burned by them. Even the Bodhisattvas of the Ten Grounds, regarding the pure and wonderful merits generated in their own ground, have not reached the state of abandoning the other shore, so there are still inconceivable regressions and they cannot be called the first place of peace and happiness. Now, observing that all dharmas are unborn, the giver, the place of giving, and the object given are all originally unborn. Even all dharmas have no dwelling place. Because there is no dwelling place, these three things also have no dwelling place. Therefore, the Buddha sat in the Bodhi field, without gaining anything and without giving up anything, without accumulating anything in the treasury of space, but universally flowing out and giving to all beings. This is called seeing the true nature of giving, and it is also called fulfilling Dana Paramita (佈施到彼岸, Perfection of Giving). Moreover, the secret treasure of the Tathagata is all naturally so, so-called not to be given to others. If it is given to others, it is still opened in the heart chamber of sentient beings. Therefore, the sutra says that all dharmas are unattainable through giving, which is called the true meaning of the letter gate. The gate of the letter 『Dha』 (馱): the Dharmadhatu (法界) of all dharmas is unattainable. The Sanskrit word 『Dharma』 (達磨)
摩馱都。名為法界。界是體義分義。佛之舍利亦名如來馱都。言是如來身份也。若見馱字門。即知一切諸法悉皆有體。謂以法界為體。所以者何。若離諸法實相。則一切法體義不成故。夫法界者。即是心界。以心界本不生故。當知法界亦本不生。乃至心界無得無舍故。當知法界亦復無得無舍。舍尚自無。無法可舍。況可得乎。若法界是可得相者。即是從眾因緣生。若眾因緣生。當知自無本體。何況為諸法體。故法界者。唯是自證常心。無別法也。複次如來大施者。所謂大悲漫荼羅。法界者。即是普門實相。如是實相。不可以加持神力示人。是故無法可得。波字門一切諸法第一義諦不可得故者。梵云波羅么他。翻為第一義。或云勝義。薩底也此翻為諦。諦義于娑字門說之。今此波字門正明第一義相。龍樹云第一義名諸法實相。不破不壞故。複次諸法中第一。名為涅槃。如阿毗曇云。云何無上法。謂智緣盡。智緣盡即是涅槃。若見波字。即知一切法不離第一義。第一義不離諸法實相。是為字相。若字門真實義者。第一義亦不可得。何以故。無愛無著故。智論又云。以眾生著涅槃音聲。而作戲論若有若無。以破著故說涅槃空。是名第一義空。不破聖人心中所得。以聖人於一切法中不取相故。複次一切法。皆入平等法界則無高
【現代漢語翻譯】 現代漢語譯本 摩馱都（Dhatu，界）：名為法界（Dharmadhatu）。『界』是『體』（本體）和『分』（部分）的意思。佛的舍利也稱為如來馱都，意思是如來的身份。如果見到『馱』字門，就知道一切諸法都具有本體，即以法界為本體。為什麼呢？如果離開諸法的實相，那麼一切法的本體意義就不能成立。法界，就是心界。因為心界本來不生，所以應當知道法界也本來不生。乃至心界無所得無所舍，所以應當知道法界也無所得無所舍。捨棄尚且不存在，沒有法可以捨棄，何況是得到呢？如果法界是可以得到的相，那就是從眾多因緣而生。如果是從眾多因緣而生，就應當知道它自身沒有本體，何況作為諸法的本體呢？所以法界，只是自證的常心，沒有別的法。 再次，如來是大施予者，所施予的就是大悲漫荼羅（Mahakaruna-mandala）。法界，就是普門實相。這樣的實相，不可以用加持神力來向人展示，所以沒有法可以得到。 波字門：一切諸法第一義諦不可得。梵語『波羅么他』（Paramartha），翻譯為第一義，或者勝義。『薩底也』（Satya）翻譯為『諦』，『諦』的意義在娑字門中說明。現在這個波字門正是闡明第一義相。龍樹菩薩說，第一義就是諸法的實相，不破不壞。 再次，諸法中第一，名為涅槃。如《阿毗曇》所說：『什麼是無上法？』回答是：『智緣盡。』智緣盡就是涅槃。如果見到『波』字，就知道一切法不離第一義，第一義不離諸法實相，這就是字相。如果字門的真實義是這樣，那麼第一義也是不可得的。為什麼呢？因為無愛無著。智論又說，因為眾生執著涅槃的音聲，而作戲論，說涅槃若有若無，爲了破除這種執著，所以說涅槃是空的，這叫做第一義空。但這並不破除聖人心中所得到的，因為聖人在一切法中不取相。 再次，一切法都進入平等法界，就沒有高下之分。
【English Translation】 English version Madhatu (Dhatu, element): It is called Dharmadhatu (法界, the realm of Dharma). 'Dhatu' means 'essence' (本體) and 'part' (部分). The Buddha's relics are also called Tathagata-dhatu (如來馱都), meaning the body-part of the Tathagata. If one sees the 'Dha' syllable-door, one knows that all dharmas have a substance, that is, taking Dharmadhatu as their substance. Why? If one departs from the true nature of all dharmas, then the meaning of the substance of all dharmas cannot be established. Dharmadhatu is the Mind-Dhatu. Because the Mind-Dhatu is originally unborn, one should know that the Dharmadhatu is also originally unborn. Even the Mind-Dhatu has nothing to gain and nothing to lose, so one should know that the Dharmadhatu also has nothing to gain and nothing to lose. Abandonment does not even exist; there is no dharma to abandon, let alone to gain. If Dharmadhatu is an attainable aspect, then it arises from numerous causes and conditions. If it arises from numerous causes and conditions, one should know that it has no inherent substance, let alone being the substance of all dharmas. Therefore, Dharmadhatu is only the self-realized constant mind; there is no other dharma. Furthermore, the Tathagata is a great giver, and what is given is the Mahakaruna-mandala (大悲漫荼羅, Mandala of Great Compassion). Dharmadhatu is the universal true nature. Such a true nature cannot be shown to people through the power of blessings; therefore, there is no dharma to be obtained. 'Pa' syllable-door: The ultimate truth of all dharmas is unattainable. The Sanskrit word 'Paramartha' (波羅么他) is translated as the ultimate meaning or the supreme meaning. 'Satya' (薩底也) is translated as 'truth,' and the meaning of 'truth' is explained in the 'Sa' syllable-door. Now, this 'Pa' syllable-door precisely elucidates the aspect of the ultimate meaning. Nagarjuna (龍樹) said that the ultimate meaning is the true nature of all dharmas, which is unbreakable and indestructible. Furthermore, the foremost among all dharmas is called Nirvana (涅槃). As the Abhidhamma (阿毗曇) says: 'What is the supreme dharma?' The answer is: 'The exhaustion of the causes of wisdom.' The exhaustion of the causes of wisdom is Nirvana. If one sees the syllable 'Pa,' one knows that all dharmas are inseparable from the ultimate meaning, and the ultimate meaning is inseparable from the true nature of all dharmas. This is the syllable-aspect. If the true meaning of the syllable-door is like this, then the ultimate meaning is also unattainable. Why? Because there is no love and no attachment. The Treatise on Great Wisdom (智論) also says that because sentient beings are attached to the sound of Nirvana and make playful arguments, saying that Nirvana either exists or does not exist, in order to break this attachment, it is said that Nirvana is empty. This is called the emptiness of the ultimate meaning. But this does not negate what the sages have attained in their minds, because the sages do not grasp at appearances in all dharmas. Furthermore, all dharmas enter the equal Dharmadhatu, and there is no high or low.
下。豈欲令無生法中有勝劣相耶。是故第一義不可得也。頗字門一切諸法不堅如聚沫故者。梵云沛奴譯云聚沫。如大水中波濤鼓怒。相激而成聚沫有種種相生。乃至固結相持遂有堅固。然從粗至細一一觀察。只是緣。復從緣不可撮摩。都無實性。至其本際。則舉體是水都無所生。今世間種種五陰。亦復如是。今攝末歸本去丈就尺觀之。乃至如絲忽之際個然微動。皆是展轉從緣。若是從眾緣生則無自性。若無自性。當知是生即不生至。至於本不生際。但是心性海耳。而隨六趣妄情。遂有世界之目。夫心性海者。即是法界。法界者即是勝義涅槃。若能如是見時。雖復洪波震盪作種種普現色身。亦不壞澄清之性也。么字門一切諸法縛不可得故者。梵云滿馱此翻為縛。如人為縲紲所拘不可得動轉。是縛義。若以方便解是結時。則名解脫。若離身繩。無別縛解法。如天帝釋。以微細縛縛阿修羅王。置忉利天上。起念欲還時。五縛已在其身。若息念時縛自除解。若波旬罥網。復過於此百千倍數。何況業煩惱無為縛等耶。以要言之。若離諸因緣不墮諸法數者。乃謂無縛。是為字義。中論云。離五陰別有眾生者。則應以陰縛眾生。而實離五陰無眾生。若離五陰別有煩惱者。別應以煩惱縛五陰。而實離五陰無別煩惱。以如是等種種因緣。
當知無縛。無縛則無解。無縛解故涅槃即生死。生死即涅槃。如觀縛解品中廣說。複次若諸法本來不生乃至如聚沫者。是中誰為能解誰為所縛。是故諸縛不可得也。婆字門一切諸法一切有不可得故者。梵云婆嚩此翻為有。有謂三有乃至二十五有等。若見婆字。即知一切諸法皆悉有因緣。眾緣合故說名為有。無決定性。所以者何。若法定有有相。則終無無相。是即為常。如說三世者。未來中有法相。是法來至現在轉入過去。不捨本相。則墮常見。若說定有無。是無必先有今無。是則為斷滅見。因是二見故。遠離佛法。如中論破有無中廣明。今觀諸有。從緣即是本不生義以本不生故。無作無行乃至無縛無脫。是故婆字門。以從緣有故具足一切字門。若具一切字門。即是三昧王三昧。能破廿五有釋迦牟尼。由此義故名為破有法王也。野字門一切諸法一切乘不可得故者。梵云衍那此翻為乘。亦名為道。如人乘馭舟車。則能任重致遠有所至到。若見野字門。則知一切眾生以種種因緣。趣向生死果報及趣涅槃者。各有所乘。亦知無量諸乘悉是佛乘。名為字相。今觀諸法本不生故。即是無行無住不動不退。是中誰為乘者當乘何法耶。複次是乘。從三有中出至薩婆若。五百由旬無非實處者。欲行何道往詣何處乎。是故一切乘不可得。乃
名摩訶衍道。啰字門一切諸法離一切塵染故者。梵云啰逝是塵染義。塵是妄情所行處。故說眼等六情行色等六塵。若見啰字門。則知一切可見聞觸知法皆是塵相。猶如凈衣為塵垢所染。亦如游塵紛動。使太虛昏濁日月不明。是為字相。中論以種種門諦求見法。無有見者。若無見者。誰能用見法分別外色。見可見見法無故。識觸受愛四法皆無。以無愛故。十二因緣分亦無。是故眼見色時即是涅槃相。余塵例爾。複次以阿字門。展轉觀察諸塵。以其本不生故。無造作故。乃至無所乘法及乘者故。當知所可見聞觸知法。悉是凈法界。豈以凈法界。染污如來六根耶。鴦掘摩羅經。以佛常眼具足無滅。明見常色。乃至意法亦如是。是啰字門真實義也。邏字門一切諸法一切相不可得故者。梵云邏吃灑此翻為相。有人言性相無有差別。如說火性即是熱相。或言少有差別。性言其體。相言可識。如釋子受持禁戒。是其性。剃髮割截染衣。是其相。若見邏字門。即知一切法皆悉有相。相復二種。一者總相。謂無常苦空無我相。別謂諸法雖無常無我。而有各各相。如地堅水濕火熱風動等。舍為施相。不悔不惱為持戒相。心不變異為忍相。發勤為精進相。攝心為禪相。無所著為慧相。能成事為方便相。織作生死為世間相。無織為涅槃相等。今
【現代漢語翻譯】 現代漢語譯本 名摩訶衍道（Mahāyāna）：『啰』字門，意為一切諸法遠離一切塵染。梵語中，『啰逝』（rajas）即是塵染之意。塵，是妄情所行之處。所以說眼等六情，行色等六塵。若能領悟『啰』字門，便知一切可見、可聞、可觸、可知之法，皆是塵相。猶如潔凈的衣服被塵垢所染，又如飛揚的塵土擾動，使天空昏暗，日月不明。這就是『啰』字的含義。中論以種種方式探求法的真諦，卻無法找到能見者。既然沒有能見者，誰又能用能見之法去分別外在的色相呢？能見、可見、見法皆不存在，那麼識、觸、受、愛這四法也都不存在。因為沒有愛，十二因緣也就不存在。所以，眼見色時，即是涅槃之相。其餘諸塵，以此類推。進一步說，通過『阿』字門，反覆觀察諸塵，因為其本不生，沒有造作，乃至沒有所乘之法及乘者，應當明白，所可見、可聞、可觸、可知之法，都是清凈法界。難道清凈法界會染污如來的六根嗎？《鴦掘摩羅經》（Aṅgulimāla Sūtra）中說，佛的常眼具足，永不壞滅，明見常色，乃至意法也是如此。這就是『啰』字門的真實含義。 『邏』字門，意為一切諸法的一切相都不可得。梵語中，『邏吃灑』（lakṣaṇa）翻譯為『相』。有人說，自性和相沒有差別，比如火的自性就是熱相。也有人說，自性和相稍有差別，自性指的是本體，相指的是可以識別的特徵。比如，釋迦牟尼的弟子受持禁戒，這是他們的自性；剃髮、割截、染衣，這是他們的相。若能領悟『邏』字門，便知一切法皆有相。相有兩種：一是總相，即無常、苦、空、無我之相；二是別相，即諸法雖無常無我，卻有各自的相，如地的堅硬、水的濕潤、火的熱、風的流動等。舍為施相，不悔不惱為持戒相，心不變異為忍相，發勤為精進相，攝心為禪相，無所著為慧相，能成事為方便相，織作生死為世間相，無織為涅槃相等。現在
【English Translation】 English version It is called Mahāyāna (Great Vehicle). The 'ra' syllable-door means that all dharmas are free from all dust and defilement. In Sanskrit, 'rajas' means dust and defilement. Dust is where deluded emotions operate. Therefore, it is said that the six senses, such as the eye, operate on the six dusts, such as form. If one understands the 'ra' syllable-door, one will know that all visible, audible, tangible, and knowable dharmas are dust-like appearances. It is like a clean garment being stained by dust, or like flying dust stirring and making the sky dim and the sun and moon unclear. This is the meaning of the 'ra' syllable. The Middle Treatise (Mūlamadhyamakakārikā) seeks to see the truth of dharmas through various means, but no one is found who can see it. If there is no one who can see, who can use the act of seeing to distinguish external forms? Since seeing, the visible, and the act of seeing do not exist, then consciousness, contact, sensation, and love also do not exist. Because there is no love, the twelve links of dependent origination also do not exist. Therefore, when the eye sees form, it is the aspect of Nirvāṇa. The same applies to the other dusts. Furthermore, through the 'a' syllable-door, one repeatedly observes the dusts, because they are originally unborn, without creation, and even without a vehicle or a rider. One should understand that all visible, audible, tangible, and knowable dharmas are the pure Dharma realm. How could the pure Dharma realm defile the six senses of the Tathāgata (Thus Come One)? The Aṅgulimāla Sūtra says that the Buddha's constant eye is complete and never perishes, clearly seeing constant form, and the same is true for the mind and dharmas. This is the true meaning of the 'ra' syllable-door. The 'la' syllable-door means that all appearances of all dharmas are unattainable. In Sanskrit, 'lakṣaṇa' is translated as 'appearance'. Some say that nature and appearance are no different, such as the nature of fire being the appearance of heat. Others say that there is a slight difference between nature and appearance, with nature referring to the essence and appearance referring to the identifiable characteristics. For example, when the disciples of Śākyamuni uphold the precepts, this is their nature; shaving their heads, cutting their hair, and wearing dyed robes are their appearances. If one understands the 'la' syllable-door, one will know that all dharmas have appearances. There are two types of appearances: first, the general characteristics, which are the characteristics of impermanence, suffering, emptiness, and non-self; second, the specific characteristics, which are that although all dharmas are impermanent and without self, they each have their own characteristics, such as the hardness of earth, the wetness of water, the heat of fire, and the movement of wind. Giving is the appearance of generosity, non-regret and non-annoyance are the appearance of upholding precepts, an unchanging mind is the appearance of patience, diligence is the appearance of effort, a collected mind is the appearance of meditation, non-attachment is the appearance of wisdom, the ability to accomplish things is the appearance of skillful means, weaving birth and death is the appearance of the world, and non-weaving is the appearance of Nirvāṇa. Now
觀有為無為法體性皆空。此相與誰為相耶。如中論三相品及十二門中廣說。複次凈法界中。百六十心等種種諸相本不生。則無造作。無造作故乃至畢竟無塵。無塵故離一切相。以離一切相故。名為諸佛自證三菩提也。嚩字門一切諸法語言道斷故者。梵音嚩劫跛名為語言。若見嚩字時。即知一切諸法不離語言地。以是諸法無不有因有緣故。若法本來不生。則是離諸因緣。是故語言道斷。複次若法是作相。則可宣說。無作則語言道斷。若虛空相是有相者。則可宣說。以諸法如虛空相亦復無相。是故語言道斷。若法有行有遷變有影像。則可宣說。若無行無遷變無影像。則語言道斷。乃至諸法若是有相者。則可宣說。今一切法離一切相。故不可表示不可授人。是故語言道斷。複次無相亦無定相。當知一切法即相無相。即非相非無相。如彼三目不可思議。是故語言道斷。余法門例此可知也。奢字門一切諸法本性寂故者。梵云扇底此翻為寂。如世間凡夫。獲少分恬泊之心止息諠動。亦名為寂。乃至二乘人等。永斷諸行輪迴得涅槃證。亦名為寂。然非本性常寂。所以然者。諸法從本來常自寂滅相。三界六道何者非是涅槃。無漏智生時。復與凡夫何異。而今獨于其中作滅度想。豈非顛倒耶。又若諸法本性寂者。於四十二地中。何者非是
【現代漢語翻譯】 現代漢語譯本 觀有為（有生滅變化的事物）無為法（沒有生滅變化的事物）的體性，都是空。這種『相』是以什麼作為它的『相』呢？正如《中論》的〈三相品〉以及〈十二門〉中廣泛闡述的那樣。 進一步說，在清凈法界中，百六十心等種種諸『相』本來就不產生，因此沒有造作。因為沒有造作，所以乃至最終沒有塵埃。因為沒有塵埃，所以遠離一切『相』。因為遠離一切『相』，所以稱為諸佛的自證三菩提（自覺、覺他、覺行圓滿的智慧）。 『嚩』字門，一切諸法的語言道路斷絕，是因為梵語『嚩劫跛』的意思是語言。如果見到『嚩』字時，就應當知道一切諸法不離語言的範疇。因為一切諸法沒有不是有因有緣的。如果法本來不生，那就是離開了各種因緣。所以說語言道路斷絕。 進一步說，如果法是『作相』，就可以宣說。沒有『作相』，那麼語言道路就斷絕。如果虛空『相』是有『相』的，就可以宣說。因為諸法如同虛空『相』一樣也是沒有『相』的，所以說語言道路斷絕。如果法有執行、有遷變、有影像，就可以宣說。如果沒有執行、沒有遷變、沒有影像，那麼語言道路就斷絕。乃至諸法如果有『相』，就可以宣說。現在一切法都遠離一切『相』，所以不可表示，不可傳授於人。所以說語言道路斷絕。 進一步說，無『相』也沒有固定的『相』。應當知道一切法即是『相』也是無『相』，即不是『相』也不是無『相』。如同那三目（指不可思議的境界）不可思議。所以說語言道路斷絕。其餘的法門可以依此類推。 『奢』字門，一切諸法的本性寂靜，是因為梵語『扇底』翻譯成寂靜。如同世間的凡夫，獲得少許恬淡平靜的心，止息喧鬧，也稱為寂靜。乃至二乘人（聲聞乘和緣覺乘）等，永遠斷絕諸行輪迴，得到涅槃的證悟，也稱為寂靜。然而這不是本性常寂。為什麼這樣說呢？諸法從本來就常是寂滅『相』，三界六道哪裡不是涅槃？無漏智（沒有煩惱的智慧）產生時，又與凡夫有什麼不同？而現在唯獨在其中作滅度的想法，難道不是顛倒嗎？又如果諸法本性寂靜，在四十二地（菩薩修行的四十二個階位）中，哪裡不是？
【English Translation】 English version Contemplate that the nature of conditioned (things subject to birth and death) and unconditioned dharmas (things not subject to birth and death) are both empty. With what does this 'characteristic' take as its 'characteristic'? As extensively explained in the 'Three Characteristics' chapter and the 'Twelve Gates' of the Madhyamaka-karika (Treatise on the Middle Way). Furthermore, within the pure Dharmadhatu (realm of reality), the various characteristics such as the one hundred and sixty minds are fundamentally unborn, thus there is no creation. Because there is no creation, even to the end there is no dust. Because there is no dust, one is separated from all characteristics. Because one is separated from all characteristics, it is called the self-realized samyak-sambodhi (perfect enlightenment) of all Buddhas. The 'Va' syllable gate: the path of language is cut off for all dharmas because the Sanskrit word 'Vakya' means language. If one sees the 'Va' syllable, one should know that all dharmas are inseparable from the realm of language. Because all dharmas have causes and conditions. If a dharma is originally unborn, then it is separated from all causes and conditions. Therefore, the path of language is cut off. Furthermore, if a dharma has a 'created characteristic', then it can be spoken. If there is no 'created characteristic', then the path of language is cut off. If the characteristic of space has a characteristic, then it can be spoken. Because dharmas are like the characteristic of space, they are also without characteristics, therefore the path of language is cut off. If a dharma has movement, change, or image, then it can be spoken. If there is no movement, no change, or no image, then the path of language is cut off. Even if dharmas have characteristics, they can be spoken. Now all dharmas are separated from all characteristics, so they cannot be expressed or imparted to others. Therefore, the path of language is cut off. Furthermore, non-characteristic also has no fixed characteristic. One should know that all dharmas are both characteristic and non-characteristic, neither characteristic nor non-characteristic. Like the three eyes (referring to an inconceivable state), which are inconceivable. Therefore, the path of language is cut off. Other dharma gates can be understood by analogy. The 'Sha' syllable gate: the nature of all dharmas is fundamentally quiescent because the Sanskrit word 'Shanti' is translated as quiescence. Like ordinary people in the world, who obtain a small amount of tranquility and stop the noise, are also called quiescent. Even those of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), who permanently cut off the cycle of actions and attain the realization of Nirvana, are also called quiescent. However, this is not the inherently constant quiescence. Why is this so? Dharmas are inherently always in a state of quiescence from the beginning. Which of the Three Realms and Six Paths is not Nirvana? When un-leaked wisdom (wisdom without defilements) arises, what is the difference from ordinary people? And now, only in this do you create the thought of extinction, is this not inverted? Also, if the nature of dharmas is quiescent, in the forty-two stages (forty-two stages of practice for Bodhisattvas), which is not?
如來地。何者非是凡夫地。若彌勒菩薩以本性寂故。得一生記者。一切眾生皆亦應得記。若一切眾生於本性寂中。不妨修學凡夫事者。彌勒菩薩亦應修學凡夫事。而今作差別想。豈非戲論耶。若入奢字門時。則知是法平等無有高下。常無所動而無所不為。故云解脫之中多所容受。大般涅槃能建大義。皆以此也。沙字門一切諸法性鈍故者。若梵本存質。當云性同於頑。頑謂猶如木石無所識知無觸受之義。所云同者是興喻之言。非一向即同於彼也。又大品云。般若無知自性鈍故。即與此字門義合。故飾文者存古譯之辭耳。夫自性鈍者。即是極無分別心。不愚不智不慧。無識無智無妄無覺。乃至一切諸法不能動搖。但是一純固金剛地耳。所以然者。如世間人以取捨不妄故。尚智慧而棄愚癡。尊涅槃而賤生死。而今一概本不生。乃至一概本性寂。則誰利誰鈍耶。如彼金剛利刃。以對不堅物故。以偏用一邊故。則名為利。若令所向之處悉是金剛。舉體皆圓不可偏用。則利相同歸於鈍矣。娑字門一切諸法一切諦不可得故者。梵云薩跢也。此翻為諦。諦謂如諸法真相而知不倒不謬。如說日可令冷月可令熱。佛說苦諦不可令異。集真是因更無異因。因滅則果滅。滅苦之道即是真道更無餘道。複次涅槃云。解苦無苦是故無苦。而有真諦余
三亦爾。乃至分別四諦。有無量相及一實諦。如聖行品中說之。是為字門之相。然一切法本不生。乃至畢竟無相故語言斷故。本性寂故自性鈍故。當知無見無斷無證無修。如是見斷證修。悉是不思議法界。亦空亦假亦中。不實不妄無定相可示。故云諦不可得。中論四諦品中。亦廣辨其義也。訶字門一切諸法因不可得故者。梵雲系怛嚩即是因義。因有六種。及因緣義中因有五種。如阿毗曇廣說。若見訶字門。即知一切諸法無不從因緣生。是為字相。以諸法展轉待因成故。當知最後無依。故說無住為諸法本。所以然者。如中論。以種種門觀諸法因緣。悉不生故。當知萬法唯心。心之實相即是一切種智。即是諸佛法界。法界即是諸法之體。不得為因也。以是言之。因亦是法界。緣亦是法界。因緣所生法亦是法界。前說阿字門。從本歸末畢竟到如是處。今亦訶字門。亦從末歸本畢竟到如是處。阿字從本不生生一切法。今亦以無因待為諸法因。終始同歸。則中間旨趣皆可知矣。複次此中旋陀羅尼字輪相者。謂以一字釋一切字義。以一切字釋一字義。以一字義成立一切字義。以一切字義成立一字義。以一字義破一切字義。以一切字義破一字義。如一字一切字者。逆順旋轉例此可知。云何以一字釋一切字。如釋迦字時。但以種種因緣
【現代漢語翻譯】 現代漢語譯本 三亦爾。乃至分別四諦（苦、集、滅、道），有無量相及一實諦。如《聖行品》中所說。這是字門（Dharani-mantra）的相。然而一切法本不生，乃至畢竟無相，所以語言斷絕，本性寂靜，自性空寂。應當知道無見、無斷、無證、無修。這樣見、斷、證、修，都是不可思議的法界（Dharmadhatu）。亦空亦假亦中，不實不妄，沒有固定的相可以指示。所以說諦（Satya）不可得。《中論·四諦品》中，也廣泛辨析了其中的意義。訶字門（Ha-kara）表示一切諸法因不可得。梵語系怛嚩（Hetu）就是因的意思。因有六種，以及因緣義中因有五種，如《阿毗曇（Abhidhamma）》廣說。如果見到訶字門，就知道一切諸法無不從因緣生。這是字的相。因為諸法輾轉依賴因才能成就，應當知道最後沒有依靠。所以說無住為諸法之本。所以如此說，如《中論》所說，以種種方式觀察諸法因緣，都是不生的。應當知道萬法唯心，心的實相就是一切種智（Sarvakarajnata），就是諸佛法界。法界就是諸法之體，不能作為因。因此說，因也是法界，緣也是法界，因緣所生法也是法界。前面說阿字門（A-kara），從本歸末，畢竟到達如此之處。現在訶字門，也從末歸本，畢竟到達如此之處。阿字從本不生而生一切法，現在也以無因待作為諸法之因，終始同歸，那麼中間的旨趣都可以知道了。再次，此中旋陀羅尼字輪相，是指以一個字解釋一切字的意義，以一切字解釋一個字的意義，以一個字的意義成立一切字的意義，以一切字的意義成立一個字的意義，以一個字的意義破一切字的意義，以一切字的意義破一個字的意義。如一字一切字，逆順旋轉，依此類推可知。如何以一個字解釋一切字？如解釋釋迦（Shakya）字時，但以種種因緣
【English Translation】 English version Three are also like this. Even distinguishing the Four Noble Truths (Dukkha, Samudaya, Nirodha, Magga), there are immeasurable aspects and one ultimate truth. As described in the 'Holy Conduct Chapter'. This is the aspect of the Dharani-mantra. However, all dharmas are fundamentally unarisen, even ultimately without characteristics, therefore language is cut off, the fundamental nature is tranquil, and the self-nature is dull. It should be known that there is no seeing, no cutting off, no realization, and no cultivation. Thus, seeing, cutting off, realization, and cultivation are all inconceivable Dharmadhatu. It is also emptiness, also provisional, also the middle way, not real, not false, without a fixed aspect that can be shown. Therefore, it is said that Truth (Satya) cannot be obtained. In the 'Four Noble Truths Chapter' of the Madhyamaka-karika, its meaning is also extensively analyzed. The Ha-kara means that the cause of all dharmas cannot be obtained. The Sanskrit word Hetu means cause. There are six kinds of causes, and five kinds of causes in the meaning of cause and condition, as extensively explained in the Abhidhamma. If one sees the Ha-kara, one knows that all dharmas arise from causes and conditions. This is the aspect of the letter. Because all dharmas depend on causes to be accomplished, it should be known that there is ultimately no reliance. Therefore, it is said that non-abiding is the origin of all dharmas. The reason for this is, as stated in the Madhyamaka-karika, by observing the causes and conditions of all dharmas in various ways, they are all unarisen. It should be known that all dharmas are only mind, and the true aspect of mind is Sarvakarajnata, which is the Dharmadhatu of all Buddhas. The Dharmadhatu is the substance of all dharmas and cannot be taken as a cause. Therefore, it is said that cause is also Dharmadhatu, condition is also Dharmadhatu, and the dharma arising from cause and condition is also Dharmadhatu. Earlier, it was said that the A-kara, returns from the end to the origin, ultimately reaching such a place. Now, the Ha-kara, also returns from the end to the origin, ultimately reaching such a place. The A-kara, from the beginning, does not arise but gives rise to all dharmas, and now it also takes no-cause-waiting as the cause of all dharmas, the end and the beginning return to the same place, then the central purpose can be known. Furthermore, the aspect of the rotating Dharani-mantra wheel here refers to explaining the meaning of all letters with one letter, explaining the meaning of one letter with all letters, establishing the meaning of all letters with the meaning of one letter, establishing the meaning of one letter with the meaning of all letters, breaking the meaning of all letters with the meaning of one letter, and breaking the meaning of one letter with the meaning of all letters. Like one letter and all letters, reverse and forward rotation can be known by analogy. How to explain all letters with one letter? For example, when explaining the word Shakya, only with various causes and conditions
觀本不生。即見無所作義。乃至釋訶字時。亦以種種因緣觀本不生。即見無因義。云何以一切字釋一字。如釋阿字門時。以種種因緣觀無造作。即見本不生義。乃至以種種因緣觀諸法無因。即見本不生義。餘字例爾。當廣說之。云何一切字成立一字。謂一切法本不生。以無作故。如虛空無相故。無行故無合故乃至無因故。云何一字成一切字。謂一切法無作。以其本不生故。乃至一切法無因。以其本不生故。云何以一切字破一字。如人執諸法有本有生。應破彼言。若諸法離於造作而云有生者。是義不然。乃至若諸法因不可得而云有生者。是義不然。云何一字破一切字。如人執有造作。應破彼言。若諸法本不生義已成立而云有作。是義不然。乃至執有因者。亦破彼言。若諸法本不生義已成立而云有因。是義不然。云何逆順旋轉。所謂若法本來不生則無造作。若無造作。則如虛空無相。若如虛空無相。即無有行。若無所行。則無有合。若無有合則無遷變。乃至若無因者當知法本不生。是名為順。若法無因。則諦不可得。若諦不可得則自性鈍。若是自性鈍者當知本性寂。若本寂者當知無相。乃至若本不生者當知無因。如是八種義門。自在旋轉說之。複次今言一切法者。是總相耳。若依摩訶般若經。色乃至一切種智。一一別異說
之。義則無量。又一一門。當約真言住心品中淺深之相。次第分別。以字門轉故義亦不同。以是義故。能出生百千萬億旋陀羅尼也。複次如來一切言說。無非真言故。當以如是字義。普入一切修多羅。是故智度論云。菩薩若一切語中聞阿字。即時隨義。知所謂一切法從初來不生相(阿提秦言初。阿耨波陀秦言不生)若聞羅字。即隨義知一切法離相(羅字秦言垢)若聞波字。即時知一切法入第一義中(波羅末陀秦言第一義)若聞遮字。即時知一切行皆非行(遮利夜秦言行)若聞那字。即知一切法不得不失不來不去(那秦言不)。如彼論四念處品中廣說。複次一切名言中有阿聲者。悉入阿字門。有迦聲者悉入迦字門。乃至有訶聲者悉入訶字門。是故一字門中具無量義。非從訶字門中但有無因義也。餘字門當知例爾。且如娑哆也是諦義。是故經云。娑字門一切諸法諦不可得。又娑哆是著義。是故供養法中雲。娑字門一切諸法無染著。又如婆嚩是有義。是故經云。婆字門一切諸法有不可得。又婆嚩娜是觀義。是故供養法中雲。婆字門一切法離諸觀。余皆放此。所以大品經。及花嚴入法界品。皆說四十二字門。涅槃文字品。文殊所問經。大集陀羅尼自在王品。各釋悉曇字母。與此經所說其義或同。若得此意。則諸經冷然懸會。無
【現代漢語翻譯】 現代漢語譯本： 這些（字門）的意義是無量的。而且每一個字門，都應當按照《真言住心品》中由淺入深的次第，分別解釋。因為字門轉變，意義也隨之不同。因為這個緣故，能夠出生百千萬億旋陀羅尼。 再者，如來的一切言說，沒有不是真言的，所以應當用這些字義，普遍地進入一切修多羅（Sutra，經）。因此，《智度論》說：『菩薩如果一切語言中聽到『阿』字，立刻隨著意義，知道所謂一切法從最初以來就是不生的狀態（阿提（Ati）秦言初，阿耨波陀（Anutpada）秦言不生）；如果聽到『羅』字，立刻隨著意義知道一切法是離相的（羅字秦言垢）；如果聽到『波』字，立刻知道一切法進入第一義中（波羅末陀（Paramartha）秦言第一義）；如果聽到『遮』字，立刻知道一切行都不是行（遮利夜（Carya）秦言行）；如果聽到『那』字，立刻知道一切法不得不失、不來、不去（那（Na）秦言不）。』如同《智度論》四念處品中廣泛解說的那樣。 再者，一切名言中有『阿』聲音的，都歸入『阿』字門；有『迦』聲音的，都歸入『迦』字門；乃至有『訶』聲音的，都歸入『訶』字門。因此，一個字門中具有無量意義，不是從『訶』字門中只有無因的意義。其餘字門應當知道依此類推。例如『娑哆』（Satya）是諦義，所以經中說：『娑』字門一切諸法諦不可得。又『娑哆』是著義，所以供養法中說：『娑』字門一切諸法無染著。又如『婆嚩』（Bhava）是有義，所以經中說：『婆』字門一切諸法有不可得。又『婆嚩娜』（Bhavana）是觀義，所以供養法中說：『婆』字門一切法離諸觀。其餘都仿照這個例子。 所以《大品經》以及《華嚴經入法界品》，都說四十二字門。《涅槃經文字品》、《文殊所問經》、《大集陀羅尼自在王品》，各自解釋悉曇字母，與這部經所說的意義或者相同。如果懂得這個意思，那麼各部經文自然融會貫通，沒有障礙。
【English Translation】 English version: The meanings of these (letter-gates) are immeasurable. Moreover, each and every letter-gate should be explained according to the order of depth from shallow to profound in the 『Treatise on the Abiding of the Mind in True Words』. Because the letter-gates transform, the meanings also differ accordingly. Because of this reason, it is able to give birth to hundreds of thousands of millions of revolving Dharanis. Furthermore, all the speech of the Tathagata (如來，one of the titles of a Buddha) is none other than True Words, so one should use these meanings of the letters to universally enter all Sutras (修多羅，discourses of the Buddha). Therefore, the Mahaprajnaparamita-sastra (智度論) says: 『If a Bodhisattva (菩薩，an enlightened being) hears the letter 『A』 in all speech, he immediately follows the meaning and knows that all dharmas (法，teachings or phenomena) from the very beginning are in a state of non-origination (Ati (阿提) in Qin language means 『beginning』, Anutpada (阿耨波陀) in Qin language means 『non-origination』); if he hears the letter 『Ra』, he immediately follows the meaning and knows that all dharmas are apart from characteristics (the letter 『Ra』 in Qin language means 『defilement』); if he hears the letter 『Pa』, he immediately knows that all dharmas enter into the First Principle (Paramartha (波羅末陀) in Qin language means 『First Principle』); if he hears the letter 『Ca』, he immediately knows that all actions are non-actions (Carya (遮利夜) in Qin language means 『action』); if he hears the letter 『Na』, he immediately knows that all dharmas neither obtain nor lose, neither come nor go (Na (那) in Qin language means 『not』).』 It is like the extensive explanation in the chapter on the Four Foundations of Mindfulness in the Mahaprajnaparamita-sastra. Furthermore, all names and words that have the sound 『A』 enter into the 『A』 letter-gate; those that have the sound 『Ka』 enter into the 『Ka』 letter-gate; and so on, until those that have the sound 『Ha』 enter into the 『Ha』 letter-gate. Therefore, one letter-gate possesses immeasurable meanings; it is not that from the 『Ha』 letter-gate there is only the meaning of 『without cause』. The remaining letter-gates should be understood by analogy. For example, 『Satya』 (娑哆) is the meaning of 『truth』, so the Sutra says: 『The 『Sa』 letter-gate means that all dharmas, truth, are unobtainable.』 Also, 『Satya』 is the meaning of 『attachment』, so in the offering method it says: 『The 『Sa』 letter-gate means that all dharmas are without defilement or attachment.』 Also, like 『Bhava』 (婆嚩) which is the meaning of 『existence』, so the Sutra says: 『The 『Bha』 letter-gate means that all dharmas, existence, are unobtainable.』 Also, 『Bhavana』 (婆嚩娜) is the meaning of 『contemplation』, so in the offering method it says: 『The 『Bha』 letter-gate means that all dharmas are apart from all contemplation.』 The rest should follow this example. Therefore, the Mahaprajnaparamita Sutra (大品經) and the Gandavyuha Sutra (入法界品) both speak of the forty-two letter-gates. The Nirvana Sutra Chapter on Letters (涅槃經文字品), the Manjushri』s Questions Sutra (文殊所問經), and the Great Collection Dharani Sovereign King Sutra (大集陀羅尼自在王品) each explain the Siddham alphabet, and their meanings are either the same as what is spoken of in this Sutra. If one understands this meaning, then the various Sutra texts will naturally merge and connect, without obstruction.
所違妨也。複次一一字門皆言不可得者。為明中道義故。今且寄車字門說之。如觀鏡中面像。以本質為因凈鏡為緣。有影復現為見。為是所生之法。妍蚩之相現前不謬。故名為有。以種種方便推求都不可得。是名為空。此有此空皆不出鏡體。即一名中。三相不同而同不異而異。是故世間論者不能思議。今真言門亦爾。以觀心為因三密為緣。普門海會現前不謬。故名為有。以種種門推求都不可得。是名為空。此有此空皆不出法界。故說為中。三諦不同而同不異而異。一切方便乘人不能思議。余法門例皆如此。不可遍舉也。
經云。秘密主仰壤儜曩莽。於一切三昧。自在速能成辦諸事。所為義利皆悉成就者。于迦遮吒多波五類聲中。復各有五字。其第一至第四字皆是慧門。已如前說。第五字皆是證門。今合說之。梵書以此五字皆同圓點。且如迦佉哦伽四字。增加至第十一聲。皆于首上安點。若欲除去此點。而於次後字上累加仰字等。其字即與有點不殊。又梵字十二聲中。第一是本體故。即次第二字是行。第三以去以諸畫增加者。皆名三昧。第十一其上安點是證。第十二傍置二點是般涅槃。若此仰字。能遍智慧三昧聲故。當知即是大空義。是故別說。不與前字相合論也。涅槃經此五字亦具明字義。今毗盧遮那宗。寄此
【現代漢語翻譯】 現代漢語譯本： 所違背和妨礙的。再次，每一個字門都說不可得，是爲了闡明中道之義。現在暫且借用『車』字門來說明。比如觀察鏡中的面像，以本質為因，乾淨的鏡子為緣，影像再次顯現為可見。因為這是所生的法，美醜的相貌顯現於前沒有差錯，所以名為『有』。用種種方法推求都不可得，這名為『空』。這『有』這『空』都不超出鏡體的本身，即是『中』。三相不同而同，不異而異。因此世間的論者不能思議。現在真言門也是這樣，以觀心為因，三密為緣，普門海會顯現於前沒有差錯，所以名為『有』。用種種法門推求都不可得，這名為『空』。這『有』這『空』都不出法界，所以說為『中』。三諦不同而同，不異而異。一切方便乘人不能思議。其餘法門的例子都如此，不能一一列舉。
經中說：『秘密主，仰壤儜曩莽』，對於一切三昧（Samadhi，禪定），自在迅速地能夠成就各種事情，所做的事情和利益都能成就。在迦（ka）遮（ca）吒（ṭa）多（ta）波（pa）五類聲中，又各有五個字。其中第一至第四個字都是慧門，已經如前面所說。第五個字都是證門。現在合起來說。梵書用這五個字都用圓點表示。比如迦（ka）佉（kha）哦（ga）伽（gha）四個字，增加到第十一聲，都在首上安點。如果想要除去這個點，而在次後的字上累加仰（aṃ）字等，這個字就與有點沒有區別。又梵字十二聲中，第一是本體，其次第二個字是行，第三個以後的諸畫增加的，都名為三昧（Samadhi，禪定）。第十一其上安點是證，第十二傍邊放置兩個點是般涅槃（Parinirvana，完全的涅槃）。如果這個仰（aṃ）字，能夠普遍智慧三昧（Samadhi，禪定）聲，應當知道就是大空義。因此特別說明，不與前面的字相合論。涅槃經中這五個字也具體說明了字義。現在毗盧遮那（Vairocana）宗，借用這個。
【English Translation】 English version: What is violated and obstructed. Furthermore, each and every 'seed syllable' (字門) is said to be unattainable, in order to clarify the meaning of the Middle Way. Now, let's temporarily use the 'chariot' (車) seed syllable to explain it. For example, when observing a face in a mirror, the essence is the cause, the clean mirror is the condition, and the image reappears as visible. Because this is a produced dharma, the appearance of beauty and ugliness manifests without error, therefore it is called 'existence' (有). When seeking it through various means, it is completely unattainable, this is called 'emptiness' (空). This 'existence' and this 'emptiness' do not go beyond the mirror's substance itself, which is 'the Middle' (中). The three aspects are different yet the same, not different yet different. Therefore, worldly theorists cannot conceive of it. Now, the Mantra school is also like this: taking the contemplation of the mind as the cause, the three mysteries as the condition, the universal gate ocean assembly manifests without error, therefore it is called 'existence' (有). When seeking it through various methods, it is completely unattainable, this is called 'emptiness' (空). This 'existence' and this 'emptiness' do not go beyond the Dharmadhatu, therefore it is said to be 'the Middle' (中). The three truths are different yet the same, not different yet different. All practitioners of expedient vehicles cannot conceive of it. The examples of other Dharma gates are all like this, and cannot be listed one by one.
The sutra says: 'Secret Lord, aṃ raṃ ṇaṃ maṃ,' in all Samadhis (三昧, meditative absorption), freely and quickly able to accomplish all things, whatever is done and benefited can be achieved. Within the five categories of sounds ka (迦), ca (遮), ṭa (吒), ta (多), pa (波), there are also five letters each. Among them, the first to fourth letters are all wisdom gates, as previously mentioned. The fifth letter is the gate of realization. Now, let's discuss them together. In Sanskrit writing, these five letters are all represented by a dot. For example, the four letters ka (迦), kha (佉), ga (哦), gha (伽), when increased to the eleventh sound, all have a dot placed on top. If you want to remove this dot and add the letter aṃ (仰) etc. to the subsequent letter, the letter is no different from having the dot. Also, among the twelve sounds of Sanskrit letters, the first is the essence, the second letter is practice, and the subsequent strokes that are added are all called Samadhi (三昧, meditative absorption). The eleventh, with a dot on top, is realization, and the twelfth, with two dots placed beside it, is Parinirvana (般涅槃, complete Nirvana). If this letter aṃ (仰) can pervade the sound of wisdom Samadhi (三昧, meditative absorption), it should be known that it is the meaning of great emptiness. Therefore, it is explained separately and not discussed in conjunction with the preceding letters. The Nirvana Sutra also specifically explains the meaning of these five letters. Now, the Vairocana (毗盧遮那) school borrows this.
五字以明大空。大空是證處無法可說。故但以圓點表之。又此圓點雖自體無門。而遍一切法門。如虛空遠離眾相而含萬像。是故一切字門若加空點者。具自在之用。悉能成辦諸事也。且如阿字門無生妙慧。一切眾生等共有之。但以不自證知故。如貧女寶藏不能得其勢力。發行時如方便開發。入證時如寶藏現前。爾時隨意受用所求必獲。故云加此空點者。諸有義利皆得成就也。次世尊說偈中。真言三昧門。圓滿一切愿者。具存梵本應于真言之下更加道字。加行人一緣住于阿字。即名阿字三昧。此阿字三昧。即是開心明道門。餘一切字亦如是。一切愿者。梵云薩嚩奢。是心所祈願之愿。謂諸眾生修此三昧門者。一切志求皆得圓滿。此愿圓滿時。即是諸如來不思議果也。常住之果無師之慧。猶能給與眾生。何況世間悉地之愿耶。複次如來一一三昧門聲字實相。有佛無佛法如是故。即是故不流即是如來本地法身。為欲以此法身遍施眾生故。還以自在神力。加持如是法爾聲字。故此聲字。是諸佛加持之身。此加持之身。即能普作隨類之身。無所不在。當知加持聲字亦復如是。是故行者。但一心諦緣觀此聲字。自當見佛加持身。若見加持身即見本地法身。若見本地法身時。即是行者自身。故此一一門。即是如來不思議果。不從別處
來也。具足眾勝愿。真言決定義者。具存梵本。當云具一切所有勝愿。真言決定實義。此中勝愿。梵云嚩嚧。是具足種種功德。所謂三昧總持力無畏等。所愿已滿所求悉備之義。與前愿字梵音各殊。所云決定者。且如阿字門。若聲若字舉體不生。聲字之義即全舉體不生。若證時。還只證此不生。中間更無間雜亦無異路。若見此真實義時。假使十方諸佛同時現前。說種種相似波羅蜜。欲令改易其心。然亦不生疑惑。故云決也。複次具足眾勝愿者。是如來十世界微塵數內證功德。以決定故。一一皆成金剛印。從此自證身復起加持身故。云超越於三世。無垢同虛空者。即是凈無垢不思議心地也。以大方便。於此地上畫作普門漫荼羅。故經次云。住不思議心。起作諸事業。梵本具云心地。以偈中五字成句不可累書。然地即是心體。故但云住不思議心也。真言三昧門中。雖有如是不思議果德。堪能周給一國等賜眾生。若諸眾生。不能生難遭想供養修行。譬如王膳盈前無心飲啖則諸佛其若云何。故經次云。若到修行地。授不思議果。此修行地。即是凈菩提心初法明門。例如聲聞見諦以後復入修道位也。此菩薩于百字明門中。各見蓮花胎藏漫荼羅世界海。其莊嚴相皆悉不同。先從佉字門大空輪中。以訶字門起大風輪。次於其上以嚩字
【現代漢語翻譯】 現代漢語譯本： 『來也。具足眾勝愿。真言決定義者。具存梵本。當云具一切所有勝愿。真言決定實義。』 這句話的意思是，現在所說的具備一切殊勝願望，以及真言的決定性意義，都是根據梵文原本而來的。應當理解為具備一切所有殊勝的願望，以及真言所決定的真實意義。 此中『勝愿』，梵文是『嚩嚧』(Varu)，指的是具足種種功德，例如三昧（Samadhi，禪定）總持（Dharani，總持）力、無畏等等。意味著所希望的已經滿足，所祈求的全部具備。這個『愿』字與前面『愿』字的梵文發音不同。 所說的『決定』，例如『阿』(A)字門，無論是聲音還是文字，其本體都是不生不滅的。聲音和文字的意義，也完全是不生不滅的。如果證悟的時候，也只是證悟這個不生不滅的道理，中間沒有任何夾雜，也沒有其他路徑。如果見到這個真實意義的時候，即使十方諸佛同時顯現，說種種相似的波羅蜜（Paramita，到彼岸），想要改變他的心意，也不會產生疑惑，所以說是『決定』。 再次解釋，『具足眾勝愿』，是指如來十個世界微塵數那麼多的內證功德，因為是決定的，所以每一個都成為金剛印（Vajra-mudra，金剛手印）。從這個自證之身，又生起加持之身，所以說『超越於三世』。『無垢同虛空』，就是清凈無垢、不可思議的心地。用大方便，在這個地上畫作普門曼荼羅（Mandala，壇城）。 所以經文接著說：『住不思議心，起作諸事業。』梵文原本是『心地』。因為偈頌中五個字一句，不能重複書寫，然而『地』就是『心體』，所以只說『住不思議心』。 真言三昧門中，雖然有這樣不可思議的果德，能夠賙濟一個國家等，賜予眾生。如果眾生不能生起難遭難遇的想法，供養修行，譬如國王的膳食擺在面前，卻沒有心思飲用，那麼諸佛又能怎麼樣呢？ 所以經文接著說：『若到修行地，授不思議果。』這個『修行地』，就是清凈菩提心的初法明門，例如聲聞乘見諦以後，再次進入修道位一樣。這位菩薩在百字明門中，各自見到蓮花胎藏曼荼羅世界海，其莊嚴的景象都各不相同。先從『佉』(Kha)字門的大空輪中，以『訶』(Ha)字門生起大風輪，其次在其上以『嚩』(Va)字……
【English Translation】 English version: 'Lai ye. Juzu zhong sheng yuan. Zhenyan jueding yi zhe. Ju cun Fanben. Dang yun ju yiqie suoyou sheng yuan. Zhenyan jueding shiyi.' This means that what is now being said about possessing all the supreme vows and the definitive meaning of mantras is based on the original Sanskrit text. It should be understood as possessing all supreme vows and the true meaning determined by mantras. Here, 'supreme vow,' in Sanskrit is 'Varu,' which refers to possessing various merits, such as Samadhi (meditative absorption), Dharani (total retention), power, fearlessness, and so on. It means that what is hoped for has been fulfilled, and what is sought has been fully provided. The Sanskrit pronunciation of this 'vow' is different from the 'vow' mentioned earlier. The so-called 'definitive,' for example, the 'A' (A) syllable gate, whether it is sound or word, its essence is neither born nor dies. The meaning of sound and word is also completely unborn and undying. If one realizes it, one only realizes this unborn and undying principle, without any mixture or other paths. If one sees this true meaning, even if all the Buddhas of the ten directions appear simultaneously, speaking various similar Paramitas (perfections), wanting to change his mind, he will not have any doubts, so it is said to be 'definitive'. To explain again, 'possessing all supreme vows' refers to the internal merits of the Tathagata, as numerous as the dust particles in ten worlds. Because it is definitive, each one becomes a Vajra-mudra (diamond seal). From this self-realized body, the body of blessing arises again, so it is said to 'transcend the three times.' 'Immaculate like space' is the pure, immaculate, and inconceivable mind-ground. Using great skillful means, a Pumen Mandala (universal gate mandala) is drawn on this ground. Therefore, the scripture continues: 'Dwelling in the inconceivable mind, arising and creating all activities.' The original Sanskrit is 'mind-ground.' Because the verses are five words per line, it cannot be written repeatedly. However, 'ground' is 'mind-essence,' so it only says 'dwelling in the inconceivable mind'. In the Mantra Samadhi gate, although there are such inconceivable fruits and virtues, capable of providing for a country, etc., and bestowing them on sentient beings, if sentient beings cannot generate the thought of encountering something rare and difficult, making offerings and practicing, like the king's meals are placed in front of them, but they have no intention of drinking and eating, then what can the Buddhas do? Therefore, the scripture continues: 'If one reaches the practice ground, one receives inconceivable fruits.' This 'practice ground' is the initial Dharma-illumination gate of the pure Bodhi mind, like the Sravakas (hearers) entering the path of cultivation again after seeing the truth. This Bodhisattva sees the lotus womb Mandala world-sea in each of the hundred-syllable gates, and their adorned appearances are all different. First, from the great space wheel of the 'Kha' (Kha) syllable gate, the great wind wheel arises from the 'Ha' (Ha) syllable gate, and then on top of it, with the 'Va' (Va) syllable...
門起香水海。次於其上以阿字門起金剛地金剛輪山。余如花嚴經說。於此百蓮花藏一一世界菩提漫荼羅。各有十世界諸菩薩金剛等。以為眷屬。此瑜伽者能不起于座。悉至如是諸佛會中。亦能次第詢求諸善知識。故云初地菩薩化滿百佛國也。非起見之而已。亦能以此百蓮花藏轉作自身。至於初地牙莖花庖等十心滿時。一明門中開出十解脫門成千世界。皆是隨分蒙授不思議果。至十一地畔。于虛空雲海明門中。一一皆見蓮花藏莊嚴世界性相形類展轉不同。用作自身自在無礙。是名不思議果滿也。次有二偈。勸信印成故云。是第一真實。諸佛所開示。此中開示。即是佛之知見。與法花義同。次半偈云。若知此法教者。當獲諸悉地。是引諸佛道同勸信世諦。若真言行者。明解此法教中次第方便。以必定信如說修行。當得成就一切悉地。若為此說不然。是十方三世佛。有違負本誓欺誑眾生罪也。次一偈勸住真諦。然此悉曇字母。幼童皆亦誦持。至於護摩供養等。韋陀世仙亦皆共作。而今此真言門。所以獨成秘密者。以真實義所加持耳。若但口誦真言而不思惟其義。只可成世間義利。豈得成金剛體性乎。故偈云。最勝真實聲。真言真言相行者諦思惟。得成不壞句。此聲即是真言門。語密之體。如阿聲中第一真實義。所謂本不生也
。初云真言。梵本以多聲呼之即是。即是總指百字門世諦字輪之相。次云真言相者。是此真言實相也。即此真言實相。由諦思惟故。一一皆入蓮花臺。句是跡息之處也。
經云。爾時執金剛秘密主。白佛言。希有世尊。佛說不思議真言相道法者。如聲聞法。解脫之中無有文字。而維摩詰。不離文字說解脫相。故名不思議解脫。今此字輪亦爾。即以無相法身。作種種聲字。種種聲字作無相法身。故名不可思議真言相也。不共一切聲聞緣覺。亦非普為一切眾生者。此經是法王秘寶。不妄示卑賤之人。如釋迦出世四十餘年。因舍利弗等慇勤三請。方為略說妙法蓮花義。今此本地之身。又是妙法蓮花寂深秘處。故壽量品云。常在靈鷲山。及余諸住處。乃至我凈土不毀。而眾見燒盡。即此宗瑜伽之意耳。又因補處菩薩慇勤三請。方為說之。茍無頓悟之機。則不入其手。故不普為於一切眾生。亦是領前偈中。到修行地方授不思議果。次云領解勸信印成二偈。故云。若信此真言道者。諸功德法皆當滿足。若滿足時。即是具足眾勝愿也。已上廣說真言支分竟。執金剛復承躡上文。請佛次說入漫荼羅所須次第。世尊說偈中。先答奉食香花等及與眾寶瓶二句。總名供養支分也。就諸供養具中。先明獻花。凡所奉獻。各隨諸尊性類及漫
【現代漢語翻譯】 現代漢語譯本：『初云真言』，梵文字來就是用多種聲音來稱呼它的。它總括地指代百字明咒（Sarvākāravaropeta，一切形相具足）世俗諦字輪的相。接下來所說的『真言相』，就是這個真言的真實相狀。因為對這個真言的真實相狀進行諦實思惟，所以每一個字都進入蓮花臺，每一句都是止息之處。
經中說：『這時，執金剛秘密主（Vajrapāṇi Guhyapati，手持金剛杵的秘密主）對佛說：稀有啊，世尊！佛所說的不思議真言相道法，就像聲聞法（Śrāvakayāna，小乘佛教）一樣，在解脫之中沒有文字。而維摩詰（Vimalakīrti，一位在家菩薩）不離文字而說解脫之相，所以叫做不思議解脫。現在這個字輪也是這樣，即以無相法身（Dharmakāya，佛的法身）作出種種聲字，種種聲字作出無相法身，所以叫做不可思議真言相。』這不與一切聲聞緣覺（Pratyekabuddha，獨覺）共通，也不是普遍爲了所有眾生。這部經是法王的秘密珍寶，不隨便展示給卑賤之人。就像釋迦牟尼佛（Śākyamuni Buddha）出世四十多年，因為舍利弗（Śāriputra，佛陀的十大弟子之一）等慇勤地三次請求，才為他們略說《妙法蓮花經》的意義。現在這個本地之身，又是《妙法蓮花經》寂靜深遠的秘密之處。所以《壽量品》說：『我常在靈鷲山（Gṛdhrakūṭa，佛陀說法之地），以及其餘的住所。乃至我的凈土不毀壞，而眾生卻看見世界被燒盡。』這就是密宗瑜伽的意義。又因為補處菩薩（指彌勒菩薩，Maitreya Bodhisattva）慇勤地三次請求，才為他們宣說。如果沒有頓悟的機緣，就不會得到它，所以不普遍爲了所有眾生。這也是領會前面偈頌中『到修行地方授予不思議果』的意思。接下來是領解、勸信、印成這二個偈頌。所以說：『如果相信這個真言道，各種功德法都應當滿足。如果滿足時，就是具足各種殊勝的願望。』以上廣泛地說明了真言的支分。執金剛（Vajrapāṇi，金剛手菩薩）又承接上文，請求佛陀接下來宣說進入曼荼羅（Maṇḍala，壇城）所需要的次第。世尊（Bhagavān，佛的尊稱）在偈頌中，先回答『奉食香花等及與眾寶瓶』這兩句，總稱為供養支分。在各種供養具中，先說明獻花。凡是所奉獻的，各自隨著諸尊的性類以及曼荼羅的...
【English Translation】 English version: 『Chuyun Zhenyan』 (First Cloud True Word), the Sanskrit version is originally called with multiple sounds. It generally refers to the aspect of the Sarvākāravaropeta (all aspects complete) worldly truth syllable wheel of the Hundred Syllable Mantra. The 『Zhenyan Xiang』 (True Word Aspect) mentioned next is the true aspect of this True Word. Because of the truthful contemplation on the true aspect of this True Word, each syllable enters the lotus platform, and each sentence is the place of cessation.
The Sutra says: 『At that time, Vajrapāṇi Guhyapati (Vajrapani, Secret Lord) said to the Buddha: Rare, O Bhagavan! The inconceivable True Word Aspect Dharma taught by the Buddha is like the Śrāvakayāna (Vehicle of Hearers), in which there are no words in liberation. However, Vimalakīrti (Spotless Fame) speaks of the aspect of liberation without leaving words, so it is called Inconceivable Liberation. Now this syllable wheel is also like this, that is, using the Dharmakāya (Dharma Body) to create various sounds and syllables, and various sounds and syllables to create the Dharmakāya, so it is called the Inconceivable True Word Aspect.』 This is not common to all Śrāvakas and Pratyekabuddhas (Solitary Buddhas), nor is it universally for all sentient beings. This Sutra is the secret treasure of the Dharma King, not casually shown to lowly people. Just like Śākyamuni Buddha appeared in the world for more than forty years, because Śāriputra (Shariputra) and others earnestly requested three times, he briefly explained the meaning of the Lotus Sutra. Now this local body is also the quiet and profound secret place of the Lotus Sutra. Therefore, the Chapter on the Duration of Life says: 『I am always on Mount Gṛdhrakūṭa (Vulture Peak), and in other places of residence. Even my pure land is not destroyed, but sentient beings see the world burned.』 This is the meaning of Tantric Yoga. Also, because Maitreya Bodhisattva (the Bodhisattva of the Future) earnestly requested three times, he explained it to them. If there is no opportunity for sudden enlightenment, one will not obtain it, so it is not universally for all sentient beings. This is also to understand the meaning of 『granting the inconceivable fruit at the place of practice』 in the previous verse. Next are the two verses of understanding, encouraging faith, and confirming. Therefore, it is said: 『If one believes in this True Word path, all meritorious dharmas should be fulfilled. If they are fulfilled, it is to be complete with all kinds of excellent wishes.』 The above extensively explains the branches of the True Word. Vajrapāṇi (Vajrapani Bodhisattva) then continued from the previous text, requesting the Buddha to next explain the order required to enter the Maṇḍala (Mandala). The Bhagavan (Blessed One) in the verse, first answered the two sentences 『offering food, incense, flowers, etc., and various treasure vases』, which are collectively called the offering branch. Among the various offerings, first explain the offering of flowers. Whatever is offered, each follows the nature of the deities and the Mandala...
荼羅方位等。一一善分別之。當令色香味觸適悅人心。其水陸不祥諸花。但可作折伏用耳。白黃赤三色中。如來部類當用白色。蓮花眷屬以黃色。金剛眷屬以赤色。複次當如漫荼羅方位。圓壇者以白。方壇者以黃。三角壇者以赤。複次諸佛用白。諸菩薩以黃。諸世天以赤。其餘香等亦當準傍此意。兼采蘇悉地瞿醯等文用之。不可備載也。缽頭摩是紅蓮花。凡青赤白蓮等水生諸花。皆可通獻諸尊也。龍花奔那伽者。此奔那伽是龍樹花。彌勒世尊於此樹下成佛。其直雲龍花者。是龍中所尚之花。西方頗有其種。其計薩啰花末利花。得檗羅花瞻卜花。無憂花底羅劍花。缽吒羅花娑羅樹花。皆是天竺所有。此方不可具識。
經云。是等鮮妙花者。梵本兼有或聲。謂此等諸花皆可通用。故舉以為例。然或余方所有彼方所無。但使人心所好世間以為吉祥者。皆可供養。當一一存意善分別之。採集以為鬘者。謂錯雜莊嚴。或綴或結。以行人殷凈淳厚心故。則令諸尊歡喜護念也。次明涂香。其旃檀青木鬱金妒路婆草。是西方苜蓿香。與此間苜蓿香稍異也。及餘妙涂香。如沉水甘松丁香桂心西方豆蔻香附子等。如蘇悉地瞿醯中說。又云。其涂香中勿用眾生身份及與紫礦並蟲食等。當取凈好者以水研之。若獻佛。當用新好鬱金或黑沉
【現代漢語翻譯】 現代漢語譯本 荼羅（Mandala，壇城）方位等，要一一善加分別。應當令色、香、味、觸適悅人心。那些水陸不吉祥的花，只可以用來作折伏之用。白色、黃色、紅色這三種顏色中，如來部類應當用白色，蓮花眷屬用黃色，金剛眷屬用紅色。再次，應當如曼荼羅（Mandala，壇城）方位，圓壇用白色，方壇用黃色，三角壇用紅色。再次，諸佛用白色，諸菩薩用黃色，諸世天用紅色。其餘香等也應當參照這個意思。兼采《蘇悉地經》、《瞿醯經》等文來使用，不可全部記載。缽頭摩（Padma，蓮花）是紅蓮花。凡是青、赤、白蓮等水生諸花，都可以普遍供獻諸尊。龍花奔那伽（Naga Punaga）者，這個奔那伽（Punaga）是龍樹花。彌勒世尊在此樹下成佛。那直接稱為龍花者，是龍中所喜愛的花。西方頗有這種花。計薩啰花（Kesara flower）、末利花（Mallika flower）、得檗羅花（Tagara flower）、瞻卜花（Champaka flower）、無憂花（Ashoka flower）、底羅劍花（Tilaka flower）、缽吒羅花（Patala flower）、娑羅樹花（Sal tree flower），都是天竺（India）所有，此地（中國）不可能全部認識。
經中說：『這些鮮妙的花』，梵文字兼有『或』字。意思是這些花都可以通用，所以舉出來作為例子。然而或許其他地方所有而此地沒有的，只要是人心所喜好，世間認為是吉祥的，都可以供養。應當一一用心善加分別。採集來做成花鬘，是說錯雜莊嚴，或綴或結，因為修行人慇勤清凈淳厚的心，就能令諸尊歡喜護念。接下來闡明涂香。那旃檀（Sandalwood）、青木、鬱金（Turmeric）、妒路婆草（Turushka grass），是西方的苜蓿香，與此地的苜蓿香稍有不同。以及其餘美妙的涂香，如沉水（Agarwood）、甘松（Jatamansi）、丁香（Clove）、桂心（Cinnamon）、西方豆蔻（Cardamom）、香附子（Nutgrass）等，如《蘇悉地經》、《瞿醯經》中所說。又說：『那涂香中不要用眾生身份以及紫礦和蟲食等。』應當取乾淨美好的用水研磨。如果獻佛，應當用新鮮美好的鬱金或黑沉香。
【English Translation】 English version Regarding the directions of the Mandala (sacred cosmic diagram), etc., one should carefully distinguish each one. The colors, fragrances, tastes, and textures should be pleasing to the mind. Inauspicious flowers from land or water should only be used for subjugation purposes. Among the three colors of white, yellow, and red, the Tathagata (Buddha) family should use white, the Lotus family should use yellow, and the Vajra (Diamond) family should use red. Furthermore, according to the directions of the Mandala, white should be used for circular altars, yellow for square altars, and red for triangular altars. Moreover, white is used for all Buddhas, yellow for all Bodhisattvas, and red for all worldly deities. Other incense and the like should also follow this intention. Also, refer to texts such as the Susiddhi Sutra and the Guhya Sutra for usage, as it is impossible to list everything. Padma (lotus) is the red lotus. All aquatic flowers such as blue, red, and white lotuses can be universally offered to all deities. Naga Punaga refers to the Punaga flower, which is the Nagavriksha (Dragon Tree) flower. Maitreya Buddha attained enlightenment under this tree. The direct reference to 'Dragon Flower' is the flower favored by dragons. This species is quite common in the West. Kesara flower, Mallika flower, Tagara flower, Champaka flower, Ashoka flower, Tilaka flower, Patala flower, and Sal tree flower are all found in India, and it is impossible to recognize them all here (China).
The Sutra says, 'These exquisite flowers,' the Sanskrit version also includes the word 'or.' This means that these flowers can all be used interchangeably, so they are given as examples. However, if there are flowers that exist in other places but not here, as long as they are pleasing to the mind and considered auspicious by the world, they can all be offered. One should carefully distinguish each one with intention. Collecting them to make garlands means to decorate in a mixed and adorned manner, either strung together or knotted. Because of the practitioner's diligent, pure, and sincere heart, it will cause all the deities to rejoice and protect them. Next, it explains the anointing fragrance. Sandalwood, Aquilaria agallocha (Eaglewood), Turmeric, Turushka grass are western alfalfa fragrances, which are slightly different from the alfalfa fragrance here. And other wonderful anointing fragrances, such as Agarwood, Jatamansi, Clove, Cinnamon, Cardamom, Nutgrass, etc., as described in the Susiddhi Sutra and the Guhya Sutra. It also says, 'Do not use the body parts of living beings, as well as purple minerals and insect-eaten substances in the anointing fragrance.' One should take clean and good ones and grind them with water. If offering to the Buddha, one should use fresh and good turmeric or black agarwood.
香。和以龍腦。蓮花眷屬當以白檀。金剛眷屬亦當以白檀。自余諸尊隨意而合用之。隨所合香皆置龍腦也。次明焚香。當用沉水香松香嚩藍香龍腦香。白檀香西方名為么啰庾。是山名。即智論所云除摩梨山。更無出旃檀處是也。白膠香是娑羅樹汁。室利嚩塞迦香者似此方薰陸香。室利是具德吉祥義。言此香乃至天神皆悉愛樂。故以為稱也。及余焚香類。芬馥世稱美者。亦如上說。瞿醯云。燒香用白檀沉水相和。供養佛類。其樹汁香。供養蓮花類。黑沈及安悉供養金剛類。或依彼法作香。普遍和合以獻諸尊。應當隨法教者。謂以真言密印去垢加持等。如供養次第中說。自余涂香及花等。例此可知。次云依教獻諸食者。如經大本中。諸食供等各有修治方便。至於深密之意。一一與法門相應。此方既不具。但依蘇悉地等。如法造作結護加持。即名依教也。乳糜者。西方粥有多種。或以烏麻汁。或以諸豆並諸藥味。如十誦藥法等文廣明。然最以乳糜為上。凡獻食時。當更加以蘇沙糖等。令色味兼具而先奉之也。又西方飯有多種。亦以酪飯為上。獻此食時。應配以沙糖鹽姜諸味。又當奉羹。依彼方造食之法。或隨國俗所用也。歡喜丸。應以蘇煮諸餅。糅以眾味及三種辛藥等令種種莊嚴。漫荼迦是此方薄餅。其葉餅是天竺餅法。以
【現代漢語翻譯】 現代漢語譯本 香。和以龍腦（一種香料）。蓮花眷屬應當用白檀（一種香木）。金剛眷屬也應當用白檀。其餘諸尊可以隨意調和使用。無論調和什麼香，都要加入龍腦。接下來是焚香。應當使用沉水香、松香、嚩藍香、龍腦香。白檀香在西方被稱為么啰庾（山名），就是《智度論》里說的，除了摩梨山，沒有其他地方出產旃檀。白膠香是娑羅樹的汁液。室利嚩塞迦香類似此地的薰陸香。室利是具德吉祥的意思，意思是這種香乃至天神都喜愛，所以用這個名稱。以及其他焚香的種類，凡是香味芬芳，世人稱讚美好的，也像上面所說的那樣。瞿醯說，燒香用白檀和沉水香調和，供養佛部。用樹汁香，供養蓮花部。用黑沉香和安息香供養金剛部。或者按照那些方法制作香，普遍調和起來獻給諸尊。應當遵從法教的人，用真言密印去除污垢，進行加持等等，就像供養次第中所說的那樣。其餘的涂香和花等等，可以參照這個來理解。接下來是說依照教法獻上各種食物，如經書大本中所說，各種食物供品都有修治的方法，至於深奧的含義，一一與法門相應。這裡既然不完備，就依照《蘇悉地經》等，如法制作，結界守護，進行加持，就叫做依照教法。乳糜，西方粥有很多種，有的用烏麻汁，有的用各種豆類和各種藥材，如《十誦律》的藥法等文中詳細說明。但最好是用乳糜。凡是獻食物的時候，應當再加入酥油、砂糖等，使色香味俱全，先奉獻。另外，西方飯也有很多種，也以酪飯為最好。獻這種食物的時候，應當配以砂糖、鹽、姜等各種味道。又應當奉獻羹湯，依照他們那裡製作食物的方法，或者按照當地的風俗習慣使用。歡喜丸，應當用酥油煮各種餅，摻雜各種味道和三種辛辣的藥材等，使其種種莊嚴。漫荼迦是此地的薄餅，其葉餅是天竺的餅的做法，用......
【English Translation】 English version Incense. Mix with borneol (a kind of fragrance). For the Lotus family, white sandalwood (a kind of fragrant wood) should be used. For the Vajra family, white sandalwood should also be used. Other deities can be combined and used at will. No matter what incense is mixed, borneol should be added. Next is burning incense. Agarwood, pine resin, Vāruṇa incense, and borneol should be used. White sandalwood is called Marayu (mountain name) in the West, which is what the Mahāprajñāpāramitāśāstra says, that apart from Mount Malaya, there is no other place that produces sandalwood. White gum incense is the sap of the Sal tree. Śrīvāsaka incense is similar to frankincense in this land. Śrī means virtuous and auspicious, meaning that even gods love this incense, hence the name. And other types of burning incense, all fragrant and praised by the world, are also as described above. The Guhyasamāja Tantra says that burning incense should be mixed with white sandalwood and agarwood to offer to the Buddha family. Tree sap incense is used to offer to the Lotus family. Black agarwood and benzoin are used to offer to the Vajra family. Or, according to those methods, make incense, universally mix it, and offer it to all deities. Those who should follow the Dharma should use mantras and mudras to remove impurities and perform blessings, as described in the order of offerings. The remaining scented oils and flowers, etc., can be understood in this way. Next, it says to offer various foods according to the teachings, as stated in the great books of scriptures, each food offering has methods of preparation, and the profound meanings correspond to the Dharma. Since it is incomplete here, follow the Susiddhikara Tantra and others, make it according to the Dharma, establish boundaries, protect it, and perform blessings, which is called following the teachings. Milk porridge, there are many kinds of porridge in the West, some with sesame juice, some with various beans and various medicinal materials, as detailed in the texts such as the medicine method of the Daśabhūmika Sūtra. But the best is milk porridge. Whenever offering food, add ghee, sugar, etc., to make it complete in color, aroma, and taste, and offer it first. In addition, there are many kinds of rice in the West, and rice with yogurt is also the best. When offering this food, it should be accompanied by various flavors such as sugar, salt, and ginger. Also, offer soup, according to their method of making food, or according to local customs. Joyful balls, various cakes should be cooked with ghee, mixed with various flavors and three kinds of spicy medicines, etc., to make them all kinds of decorations. Maṇḍaka is a thin pancake in this land, and its leaf cake is the method of making cakes in India, using...
糖蜜諸味和麵蘇油煮之至為甘美。沙糖餅者。此沙糖名為蹇荼。狀如益洲所出者。而色甚鮮白。觸之便碎用此和水。先以面作餅。數漬其中。然後食之。凈妙謂務令精潔。使色香兼備也。布利迦譯云著[饑-幾+監]餅。以種種上味和合。爲鑑作之。間穴餅有二種。或刺為孔穴。或狀如亂絲重重間穴。加以眾味也。末涂失啰餅。亦著[饑-幾+監]。兼以糖蜜涂之。媲諾迦餅。用起面作之著鑒。以蘇油煮。狀如水上浮泡甚可愛也。無憂是卷緣沙糖餅。播缽吒食是不起面𩛞𩜶。如是諸肴膳者。又謂隨諸方國。所有上味及珍妙果。隨意獻之也。其白糖石蜜沙糖蘇蜜。又各別置之。種種諸漿飲者。西方漿法甚多。皆雜以香藥。美而愈疾。及蒲陶等諸非時漿。如毗尼所說。其食乳酪。亦用畢撥或龍腦等。如醫明食法為之。大抵西方造食及飲啖先後次第。多依藥術。有養性防身之功故。多盡其天年鮮夭死之患也。凡置食處。當以涂香周遍涂之置食院內遍佈蓮荷葉或芭蕉葉等令使周遍。無應用新凈白疊或凈布。極以凈水浣濯以香遍涂。布食時。上首諸尊當增加之。謂中胎藏毗盧遮那。第二院觀音金剛手。次院文殊等四菩薩。外院釋迦牟尼及所奉本尊等。假令餘位置一分者。上首諸尊當二分。或餘位置二分瞿醯云。漫荼羅主當數倍加
【現代漢語翻譯】 現代漢語譯本：糖蜜、各種味道與麵粉、酥油一起烹煮，味道非常甘甜美好。沙糖餅，這種沙糖名為蹇荼（一種沙糖的名字），形狀像益州出產的沙糖，但顏色非常鮮白，一碰就碎。用這種沙糖和水，先用麵粉做成餅，多次浸泡在糖水中，然後食用。凈妙指的是務必做到精細潔凈，使色香味俱全。布利迦翻譯爲著[饑-幾+監]餅（一種餅的名字），用各種上等美味調和在一起，用鑒（一種器皿）製作。間穴餅有兩種，一種是刺成孔穴，一種形狀像亂絲一樣重重疊疊，中間有孔穴，加上各種味道。末涂失啰餅（一種餅的名字），也著[饑-幾+監]，兼用糖蜜塗抹。媲諾迦餅（一種餅的名字），用發酵的面製作，放在鑒中，用酥油煮，形狀像水上浮起的泡沫，非常可愛。無憂是卷緣沙糖餅（一種餅的名字）。播缽吒食（一種食物的名字）是不發酵的麵餅。像這樣的各種菜餚膳食，又指隨著各個方國，所有上等的美味和珍貴的果實，隨意獻上。白糖、石蜜、沙糖、蘇蜜，又各自 अलग地放置。各種各樣的漿飲，西方的漿飲製作方法很多，都摻雜著香料和藥物，美味而且有益於健康，以及葡萄等各種非時漿。如《毗尼》（戒律）所說，食用乳酪，也用畢撥（一種香料）或龍腦（一種香料）等，按照醫明的食法制作。大體上西方製作食物和飲用的先後順序，大多依據藥理，有養生防身的作用，所以大多能夠盡享天年，很少有夭折的禍患。凡是放置食物的地方，應當用涂香（一種香料）周遍塗抹，在放置食物的院內遍佈蓮荷葉或芭蕉葉等，使其周遍。無應用新的乾淨的白疊布或乾淨的布，用極乾淨的水洗滌，用香遍涂。佈置食物時，上首的諸尊應當增加供養的量，指的是中央胎藏毗盧遮那（佛的名字），第二院的觀音（菩薩的名字）、金剛手（菩薩的名字），次院的文殊（菩薩的名字）等四菩薩，外院的釋迦牟尼（佛的名字）以及所奉的本尊等。假如其餘位置供養一份，上首諸尊應當供養兩份。瞿醯云，漫荼羅主（壇城的主尊）應當數倍增加。 English version: Molasses and various flavors are cooked with flour and ghee until they are very sweet and delicious. 'Shā táng bǐng' (沙糖餅, sugar cake), this sugar is called 'Jiǎn tú' (蹇荼, a type of sugar), its shape is like the sugar produced in Yizhou, but the color is very bright white, and it breaks easily when touched. Use this sugar and water, first make a cake with flour, soak it in the sugar water several times, and then eat it. 'Jìng miào' (凈妙, purity and subtlety) means to be meticulous and clean, so that the color, aroma, and taste are all complete. 'Bù lì jiā' (布利迦) is translated as 'zhuó [饑-幾+監] bǐng' (著[饑-幾+監]餅, a type of cake), which is made by mixing various top-quality flavors together and using a 'jiàn' (鑒, a type of utensil) to make it. 'Jiān xué bǐng' (間穴餅, perforated cake) has two types, one is pierced with holes, and the other is shaped like tangled silk, with layers of holes in between, and various flavors are added. 'Mò tú shī luó bǐng' (末涂失啰餅, a type of cake) is also 'zhuó [饑-幾+監]' (著[饑-幾+監]), and it is also coated with molasses. 'Pì nuò jiā bǐng' (媲諾迦餅, a type of cake) is made with leavened dough, placed in a 'jiàn' (鑒, a type of utensil), and cooked with ghee. Its shape is like bubbles floating on water, which is very lovely. 'Wú yōu' (無憂) is a rolled sugar cake. 'Bō bō chà shí' (播缽吒食, a type of food) is an unleavened cake. Such are the various dishes and meals, and it also refers to offering all the top-quality delicacies and precious fruits from various countries at will. White sugar, rock sugar, granulated sugar, and 'sū mì' (蘇蜜, ghee honey) are also placed separately. There are many kinds of 'jiāng yǐn' (漿飲, juice drinks) in the West, all of which are mixed with spices and medicines, which are delicious and beneficial to health, as well as various out-of-season juices such as grapes. As stated in the 'Pí ní' (毗尼, Vinaya, monastic rules), when eating cheese, 'bì bō' (畢撥, Piper longum) or 'lóng nǎo' (龍腦, borneol) are also used, and it is made according to the food method of 'Yī míng' (醫明, medical science). Generally speaking, the order of making food and drinking in the West mostly follows pharmacology, which has the effect of nourishing and protecting the body, so most people can enjoy their natural lifespan and rarely suffer from premature death. Whenever food is placed, it should be smeared with 'tú xiāng' (涂香, a type of fragrance) all around, and lotus leaves or banana leaves should be spread all over the courtyard where the food is placed, so that it is all around. New, clean white 'dié bù' (疊布, cotton cloth) or clean cloth should not be used, but it should be washed with extremely clean water and smeared with fragrance all over. When arranging food, the amount of offerings to the chief deities should be increased, referring to 'Zhōng yāng tāi zàng Pí lú zhē nà' (中央胎藏毗盧遮那, Central Garbhadhātu Vairocana), 'Guān yīn' (觀音, Avalokiteśvara) and 'Jīngāng shǒu' (金剛手, Vajrapani) in the second courtyard, the four Bodhisattvas such as 'Wénshū' (文殊, Manjushri) in the next courtyard, 'Shìjiāmóuní' (釋迦牟尼, Shakyamuni) in the outer courtyard, and the deities you worship. If the remaining positions are offered one share, the chief deities should be offered two shares. 'Qú xī yún' (瞿醯云, Guhyasamaja tantra) says that the 'Màn tú luó zhǔ' (漫荼羅主, Mandala Lord) should be increased several times.
【English Translation】 Modern Chinese Translation: Molasses, various flavors, flour, and ghee are cooked together to create a very sweet and delicious taste. Sugar cakes, this sugar is called 'Jian Tu' (a type of sugar), shaped like the sugar produced in Yizhou, but with a very bright white color and easily broken when touched. Using this sugar and water, first make a cake with flour, soak it in the sugar water multiple times, and then eat it. 'Jing Miao' refers to the necessity of being meticulous and clean, ensuring that color, aroma, and taste are all complete. 'Buli Jia' is translated as 'Zhuo [Hunger-幾+Jian] Cake' (a type of cake), made by blending various top-quality flavors together and using a 'Jian' (a type of utensil) to make it. Perforated cakes come in two types: one is pierced with holes, and the other is shaped like tangled silk, layered with holes in between, and various flavors are added. 'Mo Tu Shi Luo Cake' (a type of cake) is also 'Zhuo [Hunger-幾+Jian]', and it is also coated with molasses. 'Pi Nuo Jia Cake' (a type of cake) is made with fermented dough, placed in a 'Jian', and cooked with ghee. Its shape is like bubbles floating on water, which is very lovely. 'Wu You' is a rolled sugar cake. 'Bo Bo Cha Food' (a type of food) is an unleavened flatbread. Like these various dishes and meals, it also refers to offering all the top-quality delicacies and precious fruits from various countries at will. White sugar, rock sugar, granulated sugar, and 'Su Mi' (ghee honey) are also placed separately. There are many kinds of juice drinks, and the Western methods of making juice drinks often involve mixing in spices and medicines, making them delicious and beneficial to health, as well as various out-of-season juices like grape juice. As stated in the 'Vinaya', when eating cheese, 'Bi Bo' (a type of spice) or 'Long Nao' (a type of spice) are also used, prepared according to the dietary methods of medical science. Generally, the order of making and consuming food and drinks in the West mostly follows pharmacological principles, which have the effect of nourishing and protecting the body, so most people can enjoy their natural lifespan and rarely suffer from premature death. Whenever food is placed, it should be smeared with 'Tu Xiang' (a type of fragrance) all around, and lotus leaves or banana leaves should be spread all over the courtyard where the food is placed, ensuring it is all around. New, clean white cotton cloth or clean cloth should not be used, but it should be washed with extremely clean water and smeared with fragrance all over. When arranging food, the amount of offerings to the chief deities should be increased, referring to Central Garbhadhatu Vairocana, Avalokitesvara, and Vajrapani in the second courtyard, the four Bodhisattvas such as Manjushri in the next courtyard, Shakyamuni in the outer courtyard, and the deities you worship. If the remaining positions are offered one share, the chief deities should be offered two shares. Guhyasamaja Tantra says that the Mandala Lord should be increased several times.
之。雖有此階降不同。然上自諸佛下至世間鬼神。皆應等心供養。務令豐厚均等也。乃至不辦者。但當供養部主。或置食內院。運心供養一切諸尊。所奉香花等例此可知也。次說奉獻燈明者。香油之類甚多。謂薝蔔香油蘇摩那花香油等。凡作香油法。當取新花如作鬘法穿之。懸置日中承以油器。以物取油。于花上灌之。令還墮油中。又復取而灌之。如是週而復始。從日出至日入乃停。明日又取新花作之如前。令此油香氣。與此花香氣均等然後止也。其獻食及燈明等諸器。以眾寶為上。若不能辦用銀銅等。乃至新凈瓦器亦得充事也。四方繒幡蓋者。若有財力。當於一一尊所各別置之。亦以雜寶為上。若不能辦。彩乃至繪畫畫時當用凈物。不得用膠等也。若不能廣造者。下至四方各置一蓋。門標鈴鐸等。皆隨力分作種種莊嚴。兼準約入秘密漫荼羅品中所示之相。
大毗盧遮那成佛經疏卷第七 大正藏第 39 冊 No. 1796 大毗盧遮那成佛經疏
大毗盧遮那成佛經疏卷第八
沙門一行阿阇梨記
入漫荼羅具緣品第二之餘
經云。或以心供養。一切皆作之者。如世尊說。諸供養中心最為上如。前一一供物。皆當運心遍及法界。以真言秘印持之。如供養次第中廣說。或觀大寶樹王
【現代漢語翻譯】 之。雖然有這些階級和等級的不同，但是上自諸佛（Buddhas），下至世間的鬼神，都應該以平等的心去供養，務必使供養豐厚而均等。如果實在無法全部做到，那麼就供養部主，或者在食內院放置食物，用心供養一切諸尊。所奉獻的香、花等物品，都可以依此類推。 接下來是關於奉獻燈明的說明。香油的種類有很多，比如薝蔔香油、蘇摩那花香油等。製作香油的方法是，採摘新鮮的花朵，像製作花鬘一樣將它們穿起來，懸掛在陽光下，用容器承接滴下來的油。然後用東西取油，澆灌在花上，讓油重新滴回容器中。再取花澆灌，這樣週而復始，從日出到日落才停止。第二天再取新的花朵，按照之前的方法制作。使這種油的香氣與花的香氣相等，然後停止。用於獻食和燈明的各種器皿，以眾寶製作為最好。如果無法做到，可以用銀、銅等材料，甚至用新的乾淨的瓦器也可以代替。四方的繒幡和傘蓋，如果有財力，應當在每一位尊者處分別設定。也以各種寶物為最好。如果無法做到，可以用彩色的繒帛，甚至繪畫。繪畫時應當使用乾淨的物品，不得使用膠等粘合劑。如果不能廣泛地建造，至少在四個方向各設定一個傘蓋。門上的鈴鐸等，都隨自己的能力製作各種莊嚴的裝飾，同時參照《入秘密漫荼羅品》中所示的形象。
《大毗盧遮那成佛經疏》卷第七 大正藏第 39 冊 No. 1796 《大毗盧遮那成佛經疏》
《大毗盧遮那成佛經疏》卷第八
沙門一行阿阇梨記
《入漫荼羅具緣品》第二之餘
經文說：『或者用心供養，一切都這樣做。』正如世尊所說，各種供養中心最為上等。像前面所說的每一樣供品，都應當用心使其遍及法界，用真言和秘印加持它，就像供養次第中詳細說明的那樣。或者觀想大寶樹王。
【English Translation】 Therefore, although there are these different levels and ranks, from the Buddhas (Buddhas) above to the ghosts and spirits of the world below, all should be offered with an equal mind, striving to make the offerings abundant and equal. Even if it is impossible to do all of it, then offer to the chief of the assembly, or place food in the inner courtyard of the dining hall, and mentally offer to all the honored ones. The incense, flowers, and other items offered can be understood by analogy. Next is the explanation regarding the offering of lamps. There are many kinds of fragrant oils, such as Campaka fragrant oil, Sumanas flower fragrant oil, etc. The method of making fragrant oil is to pick fresh flowers, string them together like making a garland, hang them in the sun, and use a container to catch the dripping oil. Then take the oil with something and pour it on the flowers, letting the oil drip back into the container. Take the flowers and pour again, repeating this process from sunrise to sunset. The next day, take new flowers and make them as before, so that the fragrance of this oil is equal to the fragrance of the flowers, and then stop. The various vessels used for offering food and lamps are best made of various treasures. If this is not possible, silver, copper, or even new and clean earthenware vessels can be used instead. For the square silk banners and canopies, if there is financial strength, they should be placed separately at each honored one's place. Various treasures are also best. If this is not possible, colored silk can be used, or even paintings. When painting, clean objects should be used, and adhesives such as glue should not be used. If it is not possible to build extensively, at least one canopy should be placed in each of the four directions. The bells and chimes on the doors, etc., should all be made with various solemn decorations according to one's ability, and also in accordance with the images shown in the chapter 'Entering the Secret Mandala'.
Commentary on the Mahavairocana Sutra, Volume 7 Taisho Tripitaka, Volume 39, No. 1796, Commentary on the Mahavairocana Sutra
Commentary on the Mahavairocana Sutra, Volume 8
Recorded by Shramana Ichigyō Ācārya
Remaining Part of Chapter 2, 'Entering the Mandala with Proper Conditions'
The sutra says: 'Or offer with the mind, and do everything in this way.' Just as the World Honored One said, among all offerings, the mind is the most supreme. Like each of the offerings mentioned earlier, one should use the mind to make it pervade the entire Dharma Realm, and bless it with mantras and secret mudras, just as explained in detail in the order of offerings. Or contemplate the Great Treasure Tree King.
遍覆一切世界。如花嚴菩提樹王之相具足莊嚴。隨一一所須受用之具。悉于中出無有窮盡。遍至一切賢聖前。廣大供養並普濟一切眾生。如是運心已。當用虛空藏轉明妃加持。自然隨意成就也。次說吉祥瓶法。當用金銀等寶。乃至無者。應以瓷或凈瓦為之。極令圓滿端正又不泄漏。如毗尼中方便觀漉凈水盛滿其中。內五寶五穀五藥于瞿。醯中說之然此。五藥夫皆出五天此方不。能遍有也取如。前所說諸涂香末和水。兼置龍腦牛黃。于瓶口捽以寶花。或隨方土所有名花。取其花果條葉茷好圓具者。使間錯垂布令極端嚴。以綵繒纏頸並系花鬘涂以眾香。結護作凈方便。亦如供養次第中說。中胎藏當安五瓶。最中大日瓶安在花臺。余置外花蕊中。凡獻中胎食時。四佛四菩薩各隨本座。在花臺內。奉毗盧遮那者。置花臺前也。若有力者。於一一尊所皆置一瓶。如不能爾。隨內外方于上首諸尊處置之。其四門處各置一一瓶。四角各置一瓶。通門外別有一瓶。用降三世真言印加持之。擬出入時灑身自護。及召弟子入時亦用灑之。護摩處又別置一瓶。大略可百餘瓶者也。
經云。六瓶者。是最少之限。當於中胎四方各置其一。其門外一瓶必定不得。闕之若用十八瓶者。中胎置一瓶。第二院大勤勇處。蓮花金剛類主。及門凡四瓶
【現代漢語翻譯】 現代漢語譯本 遍覆一切世界，如同華嚴菩提樹王之相，具足莊嚴。隨順每一個所須受用之物，都從中涌出，沒有窮盡。普遍到達一切賢聖面前，廣大供養並且普遍救濟一切眾生。像這樣用心之後，應當用虛空藏轉明妃加持，自然隨意成就。接下來講述吉祥瓶法。應當用金銀等寶物，乃至沒有這些，也應該用瓷器或者乾淨的瓦器來製作。務必使其圓滿端正又不泄漏。如《毗尼》（Vinaya，戒律）中所說，方便地觀想過濾乾淨的水盛滿其中。內放五寶、五穀、五藥，在《瞿醯》（Guhya，秘密）中有所說明。然而這五藥大多產自五天（印度），此地不能全部都有。取用如前所說的各種涂香末和水，加上龍腦、牛黃。在瓶口用寶花裝飾。或者隨當地所有名花，取其花果條葉茂盛美好圓滿的，使其錯落垂布，務必使其極端莊嚴。用彩色的絲綢纏繞瓶頸，並且繫上花鬘，塗上各種香。結護作凈的方法，也如供養次第中所說。中胎藏（Mandala，壇城）應當安放五瓶。最中間的大日瓶安放在花臺。其餘放置在外面的花蕊中。凡是獻中胎食物時，四佛、四菩薩各自隨本座，在花臺內。奉獻給毗盧遮那（Vairocana，光明遍照）佛的，放置在花臺前面。如果能力允許，在每一尊處都放置一瓶。如果不能這樣，就隨內外方，在上首的諸尊處放置。四個門處各放置一瓶，四個角各放置一瓶，通往門外另外有一瓶，用降三世真言印加持。用來出入時灑身自護，以及召弟子進入時也用它來灑。護摩（Homa，火供）處又另外放置一瓶。大概可準備一百多瓶。
經中說，六瓶是最少的數量。應當在中胎的四方各放置一個。門外的一瓶必定不能缺少。如果用十八瓶，中胎放置一瓶，第二院大勤勇處，蓮花金剛類主，以及門處共四瓶。
【English Translation】 English version Covering all worlds, like the appearance of the Flower Adornment Bodhi Tree King, complete with dignified adornments. According to each needed item for enjoyment, all emerge from within it without end. Universally reaching before all sages and saints, offering vast offerings and universally saving all sentient beings. After directing the mind in this way, one should empower with the Akashagarbha (space treasury) Transforming Wisdom Queen mantra, and it will naturally and effortlessly be accomplished. Next, the auspicious vase method is described. One should use gold, silver, and other treasures, or if these are not available, one should use porcelain or clean earthenware to make it. It must be perfectly round, upright, and leak-proof. As described in the Vinaya (discipline), one should conveniently visualize filtering clean water and filling it within. Inside, place the five jewels, five grains, and five medicines, as described in the Guhya (secret). However, these five medicines mostly come from the Five Indias, and this place may not have all of them. Take the various powdered fragrant substances and water as mentioned before, adding camphor and ox-gallstone. Decorate the mouth of the vase with precious flowers. Or, according to the famous flowers available locally, take those with lush, beautiful, and complete flowers, fruits, branches, and leaves, arranging them in a staggered and drooping manner, making sure they are extremely dignified. Wrap the neck of the vase with colored silk and tie on flower garlands, applying various fragrances. The method of creating a protected and purified space is also as described in the sequence of offerings. In the central Mandala (mandala), five vases should be placed. The central Mahavairocana (great sun) vase should be placed on the flower platform. The others should be placed in the outer flower stamens. Whenever food is offered to the central Mandala, the four Buddhas and four Bodhisattvas each follow their respective seats within the flower platform. The offering to Vairocana (the Illuminator) Buddha is placed in front of the flower platform. If one has the ability, one should place a vase at each deity's location. If this is not possible, then according to the inner and outer directions, place them at the locations of the most important deities. Place one vase at each of the four gates, one vase at each of the four corners, and another vase outside the gate, empowered with the Trailokyavijaya (conqueror of three worlds) mantra and mudra. Use it to sprinkle on oneself for protection when entering and exiting, and also use it to sprinkle when summoning disciples to enter. Another vase is placed at the Homa (fire ritual) site. Roughly, one should prepare over a hundred vases.
The sutra says that six vases are the minimum limit. One should place one at each of the four directions of the central Mandala. The vase outside the gate must not be missing. If eighteen vases are used, place one in the central Mandala, and four in the second court at the place of great diligence, the Lotus Vajra family lord, and the gates.
第二院四大菩薩。謂文殊等各置一。瓶外院四門四角及門外。者用之適。足所欲受灌頂者若。多各隨人數令造一瓶。不得闕少也。如香水瓶者。諸閼伽器亦然。當用金銀白琉璃等為垸。乃至商佉熟銅石木。或以樹葉新瓦。盛眾香水置諸名花。如前所置瓶處亦一一置之。又當於諸尊處各奉凈衣。如前所說。上首諸尊亦準獻食法倍增已。故云各奉兼服。若不能辦者。但于上首諸尊處置之。或以箱篋隨其所有。置在中胎院內。運心供養一切諸尊。凡獻中胎供具。當置胎外一重空界中。若獻無名諸尊。當置三重界緣之內。又供養時。先當奉閼伽水。次獻涂香。次獻花燒香飲食。后獻燈明。經文先後不次也。複次若深秘釋者。涂香是凈義。如世間涂香。能凈垢穢息除熱惱。今行者以等虛空閼伽洗滌菩提心中百六十種戲論之垢。以住無為戒塗之。生死熱惱除滅得清涼性。故曰涂香。所謂花者。是從慈悲生義。即此凈心種子于大悲胎藏中。萬行開敷莊嚴佛菩提樹。故說為花。燒香是遍至法界義。如天樹王開敷時。香氣逆風順風自然遍佈。菩提香亦爾。隨一一功德。即為慧火所焚。解脫風所吹。隨悲願力。自在而轉普熏一切。故曰燒香。飲食是無上甘露不生不死之味。若服此果德成熟更無過上味時。即名入證。故說為食。所謂燈者。是
【現代漢語翻譯】 現代漢語譯本 第二院的四大菩薩，指的是文殊（Manjushri，智慧的象徵）等菩薩，每個菩薩各設定一個寶瓶。在外院的四個門、四個角落以及門外，使用適當的寶瓶。對於想要接受灌頂的人，如果人數眾多，就按照人數製作寶瓶，不能缺少。如同香水瓶一樣，所有的閼伽器（Arghya，供養器）也是如此。應當使用金、銀、白琉璃等材料製作寶瓶的底座，甚至可以使用商佉（Shankha，海螺）、熟銅、石頭、木頭，或者用樹葉、新瓦。盛放各種香水，放置各種名貴的花朵。如同之前放置寶瓶的地方一樣，也一一放置這些供品。另外，應當在各個佛尊處供奉干凈的衣服，如同之前所說的那樣。對於上首的佛尊，也按照獻食的方法加倍增加供品。所以說『各奉兼服』。如果不能辦到，就只在上首的佛尊處設定供品。或者用箱子、匣子等隨自己所有的物品，放置在中胎院內，用心供養一切佛尊。凡是獻給中胎的供具，應當放置在胎外一重空界中。如果獻給無名的佛尊，應當放置在三重界緣之內。另外，供養的時候，應當先奉獻閼伽水（Arghya water，凈水），然後獻涂香（ointment，香油），然後獻花、燒香、飲食，最後獻燈明。經文的先後順序不一定按照這個次序。 再次，如果進行深秘的解釋，涂香是清凈的含義。如同世間的涂香，能夠清潔污垢，消除熱惱。現在修行者用等同虛空的閼伽水洗滌菩提心中一百六十種戲論的污垢，用安住于無為的戒律塗抹，生死的熱惱消除，得到清涼的本性。所以叫做涂香。所謂的花，是從慈悲產生的含義。就是這顆清凈的心種子，在大悲胎藏中，萬行開放，莊嚴佛菩提樹。所以說為花。燒香是遍至法界的含義。如同天樹王開放的時候，香氣逆風順風自然遍佈。菩提香也是這樣，隨著每一個功德，就被智慧的火焰所焚燒，被解脫的風所吹動，隨著悲願的力量，自在地運轉，普遍地薰染一切。所以叫做燒香。飲食是無上的甘露，是不生不死的味道。如果服用這種果德成熟，再沒有比這更上的味道的時候，就叫做入證。所以說為食。所謂的燈，是...
【English Translation】 English version The Four Great Bodhisattvas of the Second Court, namely Manjushri (symbol of wisdom) and others, each have a vase placed for them. Appropriate vases are used at the four gates, four corners, and outside the gates of the outer court. If there are many people who wish to receive Abhisheka (initiation), a vase should be made for each person, without any shortage. Just like the scented water vase, all Arghya (offering vessels) are also made in this way. The base of the vase should be made of gold, silver, white crystal, or even Shankha (conch shell), refined copper, stone, wood, or new leaves and tiles. Fill them with various scented waters and place various precious flowers. Place these offerings in the same places where the vases were previously placed, one by one. In addition, clean clothes should be offered at each of the deities' places, as mentioned before. For the chief deities, the offerings should be doubled according to the method of offering food. Therefore, it is said 'each offers and wears'. If this cannot be done, then only place the offerings at the chief deities' places. Or use boxes, cases, etc., with whatever you have, and place them in the inner Womb Mandala, mentally offering to all the deities. All offerings dedicated to the Womb Mandala should be placed in the outer empty space. If offerings are dedicated to unnamed deities, they should be placed within the triple boundary. In addition, when making offerings, first offer Arghya water (purified water), then offer ointment (fragrant oil), then offer flowers, incense, food, and finally offer lamps. The order of the scriptures does not necessarily follow this sequence. Furthermore, if a profound and secret explanation is given, ointment signifies purity. Just like worldly ointment, it can cleanse dirt and eliminate heat and vexation. Now, practitioners use Arghya water, which is equal to emptiness, to wash away the dirt of the one hundred and sixty kinds of playful arguments in the Bodhi mind, and apply the precepts of abiding in non-action. The heat and vexation of birth and death are eliminated, and a cool nature is attained. Therefore, it is called ointment. The so-called flowers are derived from the meaning of compassion. It is this pure seed of mind that blossoms with myriad practices in the womb of great compassion, adorning the Bodhi tree of the Buddha. Therefore, it is said to be flowers. Burning incense signifies pervading the Dharma realm. Just like when the King of Heavenly Trees blossoms, the fragrance naturally spreads both against and with the wind. The fragrance of Bodhi is also like this. With each merit, it is burned by the fire of wisdom, blown by the wind of liberation, and freely turns and universally perfumes everything according to the power of compassionate vows. Therefore, it is called burning incense. Food is the supreme nectar, the taste of non-birth and non-death. If one takes this fruit and its virtue matures, there is no taste superior to it, which is called entering realization. Therefore, it is said to be food. The so-called lamp is...
如來光明破暗之義。言至果地時心障都盡。轉無盡慧遍照眾生。故說為燈若豎說者。一一地中皆具如是五義。若橫說者。一一門中皆具如是五義。例如上文所明諸食。雖適口則一然。隨調膳人身手。有種種滋味不同。餘香花等當知例爾。若行者善能以五字門。作金剛舞戲普應眾生。譬如和五味布五彩。韻五音調五藥。雖性分不過五種。而千變萬化巧轉不窮。當知是人則解涂香三昧義。亦解花三昧燒香三昧。飲食燈明三昧義。亦解此五種陀羅尼義。以如是種種法門供具。供養心王如來。能令諸尊歡喜所求必獲。若以此中意趣。反觀世諦香花等。自然知彼色香性分所應用處。無量方便觸物而生也。
經云。如是修供養。次引應度者。以下明正作法時。加持教受支分及護摩支分。就加持教授中。凡答金剛手三問所謂云何引弟子。云何令灌頂。云何供養師。問此三句訖已。方問護摩處。今此答中先說引弟子了。即明護摩。方答所餘二句。然護摩通一切法事中。非但加持弟子而已。故宜別作一種支分也。於前卷中。已明第七夜正作法時畫漫荼羅位。中間別明所要支分。是以文勢間斷。今更承躡前文。作次第說之。阿阇梨既畫漫荼羅竟。周遍觀察知已圓備。方出外如法灑凈。如前運心普禮一切如來。懺悔歸依自凈三業。然後
【現代漢語翻譯】 現代漢語譯本： 如來光明破除黑暗的意義在於，當到達果地時，所有的心障都已消除，轉變為無盡的智慧，普遍照耀眾生。因此，（五字門）被說為燈。如果豎向來說，每一地都具備這五種意義；如果橫向來說，每一門都具備這五種意義。例如上文所說的各種食物，雖然適口的味道只有一種，但經過廚師的烹調，就能產生種種不同的滋味。其餘的香、花等供品，也應該知道是同樣的道理。如果修行者善於運用五字門，像金剛舞一樣普遍地迴應眾生，譬如調和五味、佈置五彩、協調五音、調配五藥，雖然其性質不過五種，卻能千變萬化，巧妙地變化無窮。應當知道，這樣的人就理解了涂香三昧的意義，也理解了花三昧、燒香三昧、飲食三昧、燈明三昧的意義，也理解了這五種陀羅尼（Dharani，總持）的意義。用這樣種種的法門和供具，供養心王如來（Tathagata，如來），能使諸尊歡喜，所求必定獲得。如果用這其中的意趣，反過來觀察世俗的香花等物，自然就知道它們的色、香、性質所應該應用的場所，從而產生無量的方便法門。
經中說：『這樣修習供養，然後引導應該被度化的人。』下面說明正式做法時，加持教授的支分和護摩（Homa，火供）的支分。就加持教授中，凡是回答金剛手（Vajrapani，金剛手菩薩）的三個問題，即『如何引導弟子？』『如何令其灌頂（Abhisheka，灌頂）？』『如何供養師父？』問完這三句之後，才問護摩的事情。現在這裡的回答中，先說了引導弟子，接著說明護摩，然後才回答其餘的兩句。然而護摩通用於一切法事中，不僅僅是加持弟子而已，所以應該單獨作為一種支分。在前卷中，已經說明了第七夜正式做法時，繪製曼荼羅（Mandala，壇城）的位置，中間另外說明所需要的支分，因此文勢有所間斷。現在繼續承接前面的文字，按照次第進行說明。阿阇梨（Acharya，阿阇梨/導師）繪製完曼荼羅后，周遍觀察，知道已經圓滿具備，然後到外面如法灑凈，像前面一樣運心普遍禮敬一切如來，懺悔歸依，自我清凈三業，然後……
【English Translation】 English version: The meaning of the Tathagata's (Tathagata, 如來) light breaking through darkness lies in that when one reaches the Fruition Ground, all mental obstacles are eliminated, transforming into endless wisdom that universally illuminates all sentient beings. Therefore, the 'Five Syllable Doors' are described as lamps. If viewed vertically, each ground possesses these five meanings; if viewed horizontally, each door possesses these five meanings. For example, the various foods mentioned above, although the palatable taste is singular, can produce various different flavors through the cooking of a chef. The same principle applies to other offerings such as incense and flowers. If a practitioner is skilled in using the Five Syllable Doors, like a Vajra dance, universally responding to sentient beings, such as harmonizing the five flavors, arranging the five colors, coordinating the five tones, and blending the five medicines, although their nature is only five kinds, they can transform in countless ways, skillfully changing endlessly. One should know that such a person understands the meaning of the Anointing Incense Samadhi, and also understands the Flower Samadhi, Burning Incense Samadhi, Food and Drink Samadhi, and Lamp Illumination Samadhi, and also understands the meaning of these five kinds of Dharani (Dharani, 總持). Using such various Dharma methods and offerings to make offerings to the Mind-King Tathagata (Tathagata, 如來), can make all the deities rejoice, and what is sought will surely be obtained. If one uses the intention within this to reflect on worldly things such as incense and flowers, one will naturally know the places where their color, fragrance, and nature should be applied, thereby generating limitless expedient methods.
The Sutra says: 'Having cultivated offerings in this way, then guide those who should be liberated.' The following explains the branch divisions of empowerment instruction and Homa (Homa, 火供) when formally practicing. Regarding the empowerment instruction, in all the answers to Vajrapani's (Vajrapani, 金剛手菩薩) three questions, namely, 'How to guide disciples?' 'How to have them receive Abhisheka (Abhisheka, 灌頂)?' 'How to make offerings to the teacher?' Only after asking these three sentences is the matter of Homa asked. In the current answer, guiding disciples is mentioned first, followed by explaining Homa, and then answering the remaining two sentences. However, Homa is used in all Dharma activities, not just empowering disciples, so it should be treated as a separate branch division. In the previous volume, the position for drawing the Mandala (Mandala, 壇城) during the formal practice on the seventh night has already been explained, with separate explanations of the necessary branch divisions in between, so the flow of the text is interrupted. Now, continuing from the previous text, the explanation will proceed in sequence. After the Acharya (Acharya, 阿阇梨/導師) has finished drawing the Mandala, he observes it thoroughly, knowing that it is complete, and then goes outside to purify the area according to the Dharma, like before, directing his mind to universally pay homage to all Tathagatas, repenting and taking refuge, self-purifying the three karmas, and then...
依供養法。結結三昧耶明等以護其身。其諸供養物。亦以無動真言去垢辟除清凈。如法素具而預備之。又當被服金剛甲等使一一如法。阿阇梨言。作如來身時用如來甲。作金剛身時用金剛甲。當轉換用之。又準蘇悉地等。以如來肉髻圓光諸相。而自嚴身尤善。或可通用。或成辦諸事真言作之。如是作已。然後向漫荼羅位。隨其所應而坐。住于瑜伽。先用啰字門遍凈其心。次復凈道場地。悉除眾患相同虛空。然後以訶字起大風輪。于風輪上。以嚩字起香水海。即用阿字門。起金剛地妙高山王。當知此漫荼羅。即在其上。如供養次第中方便。觀作種種莊嚴。以虛空藏持之。次於一一漫荼羅諸尊位上。各觀本種子字。從此諸字皆轉作本尊身。若彼阿阇梨。觀道未融恐延時節者。但于中胎蓮花臺上。而觀阿字。字門出無量光遍照諸尊座位。爾時諸尊即現。爾時以方便。轉觀如是諸尊與我身無二無別。即是諸尊即在身中。阿阇梨言。若行者未住瑜伽。云何能造如是壇法。乃至初建立時。已觀在身中然後圖畫。若深行阿阇梨。則常與如是大悲胎藏聖眾共俱。亦證知即是我心。同彼十緣生句畢竟不可得也。即觀本尊已。次更運心作種種寶乘。以不動真言印加持。以此奉迎眾聖及凈治道路。次作請召。瞿醯云。當各以本真言奉請。或以
漫荼羅主真言都請諸尊。或依本教所說。當隨意廣略。兼用召請真言印也。又此經宗。即于本座受請。還以不來相而來至此道場。不同粗方便中有此彼之相。大眾集已。當用無動明遣除障者。即示三種三昧耶而作加持。次當奉閼伽水及與敷座。而作是言。善來世尊善來世尊。以本願力而來降赴。愿垂加持。受斯所請及與微供。大慈悲故唯垂納受。時阿阇梨欲作金剛事故。更以無動慧刀自除身障。轉作金剛薩埵降伏魔業。仍以慧刀結諸方界。復更以如來大界真言印。重結周界。以四大護各護一方。又持無堪忍大護皆普護之。阿阇梨言。凡造漫茶羅。從初已來即用不動尊。或以降三世尊護持是地。中間每持誦時。即如法結界了還解之。至作法夜。更劑金剛線內具足結界。其灌頂護摩壇處。當於漫荼羅外。更以線為周域。令與內界相通。並置所出入門。漫荼羅外界。普以金剛線圍斷者。至護摩供養時。亦當運心。于通門之所舉上金剛線。令通諸尊來往。又結界時。但當於本座處如常作法。若欲行繞一匝而結周界者。亦皆成就。若結界了忽爾妄念故。界破或種種魔事起。即當念持無堪忍大護。若欲令一切時無障者。其周界及供物等。皆先用大護護之。后時障起又當更用也。次當作禮奉閼伽水。以大慧刀遍灑諸供養具。凈以不思
【現代漢語翻譯】 現代漢語譯本： 祈請諸尊時，可以使用漫荼羅主真言。或者根據本教所說，隨意採用廣略不同的方式。可以兼用召請真言和手印。此外，此經的宗旨在於，諸佛菩薩在本座接受邀請，以『不來相』而來至此道場，這與粗淺的方便法門中存在『此』『彼』的分別不同。大眾聚集完畢后，應當使用不動明王（Acalanātha）的真言遣除障礙，並展示三種三昧耶（samaya）以作加持。接下來，應當奉獻閼伽水（argha）以及敷設座位，並說：『善來世尊（Bhagavan），善來世尊。以本願力而來降臨。愿垂慈加持，接受此番邀請以及微薄供養。大慈悲故，唯愿納受。』 此時，阿阇梨（ācārya）爲了進行金剛事業，再次以不動慧刀（jñāna-vajra）去除自身障礙，轉變為金剛薩埵（Vajrasattva），降伏魔業。仍然以慧刀結界諸方。再以如來大界真言印，重新結界四周。以四大護法各守護一方。又持誦無堪忍大護，普遍守護一切。 阿阇梨說：『凡是建造漫荼羅（maṇḍala），從一開始就使用不動尊（Acalanātha），或者以降三世尊（Trailokyavijaya）護持此地。中間每次持誦時，就如法結界，完畢后解除。到了作法之夜，更要用金剛線在內部充分結界。灌頂和護摩（homa）壇的場所，應當在漫荼羅外，再用線作為周界，使其與內部的界限相通，並設定出入門戶。漫荼羅外界，普遍用金剛線圍繞隔斷。』 『到了護摩供養時，也應當用心觀想，在通往門戶的地方舉起金剛線，使諸尊能夠來往。此外，結界時，只需在本座處如常作法。如果想要繞一圈而結界四周，也都能成就。如果結界完畢后，忽然因為妄念，導致界限破損，或者發生種種魔事，就應當唸誦無堪忍大護。如果想要一切時都沒有障礙，那麼周界和供物等，都先用大護守護。之後如果發生障礙，再重新使用。』 接下來，應當作禮奉獻閼伽水，以大慧刀遍灑各種供養器具，以不可思議的方式進行凈化。
【English Translation】 English version: When inviting the deities, one can use the Mandala Lord Mantra. Or, according to the teachings of this school, one can freely adopt different methods, either extensive or concise. One can also use both the Invocation Mantra and the Mudra. Furthermore, the essence of this sutra lies in the fact that the Buddhas and Bodhisattvas accept the invitation at their seats and arrive at this Mandala with the 'non-arriving aspect,' which is different from the distinctions of 'this' and 'that' found in crude expedient methods. After the assembly has gathered, one should use the mantra of Acalanātha (immovable wisdom king) to dispel obstacles and demonstrate the three samayas (vows) for empowerment. Next, one should offer argha (water for washing feet) and spread out seats, saying: 'Welcome, Bhagavan (World Honored One), welcome, Bhagavan. Come and descend with the power of your original vows. May you bestow your blessings, accept this invitation and humble offerings. Out of great compassion, may you accept them.' At this time, the ācārya (teacher), in order to perform the Vajra (diamond) activity, once again uses the jñāna-vajra (wisdom-diamond sword) of Acalanātha to remove his own obstacles, transforming into Vajrasattva (diamond being), subduing demonic activities. He still uses the wisdom sword to bind the boundaries of all directions. Then, with the Tathāgata (Thus Come One) Great Boundary Mantra and Mudra, he re-establishes the boundaries all around. He uses the Four Great Guardians to protect each direction. He also recites the Great Unbearable Protection, universally protecting everything. The ācārya says: 'Whenever constructing a maṇḍala (sacred circle), from the very beginning, one should use Acalanātha, or Trailokyavijaya (conqueror of the three worlds) to protect this ground. Each time during recitation, one should establish the boundaries according to the Dharma (law), and then release them after completion. On the night of the ritual, one should use a vajra thread to fully establish the boundaries within. The place for the Abhiṣeka (initiation) and Homa (fire offering) altar should be outside the maṇḍala, and a thread should be used as a boundary, connecting it with the inner boundary, and setting up entrances and exits. The outer boundary of the maṇḍala should be universally surrounded and separated by a vajra thread.' 'When making Homa offerings, one should also contemplate in the mind, raising the vajra thread at the entrance to allow the deities to come and go. Furthermore, when establishing the boundaries, one only needs to perform the ritual as usual at the seat. If one wants to circle around to establish the boundaries all around, it can also be accomplished. If, after establishing the boundaries, the boundaries are broken due to sudden deluded thoughts, or various demonic events occur, one should recite the Great Unbearable Protection. If one wants to be free from obstacles at all times, then the surrounding boundaries and offerings should all be protected with the Great Protection first. If obstacles arise later, one should use it again.' Next, one should prostrate and offer argha water, and sprinkle all the offering implements with the Great Wisdom Sword, purifying them in an inconceivable way.
議法界心。若獻涂香時。即當住涂香真言持之。次第供養時。又一一加以彼尊真言。或通或別。或以自所持者。其餘供物例爾。復當作心供養法。持以虛空藏明。及以金剛阿利沙吟諷讚歎。次又出外施曠野鬼神食。據圖。于東門外施毗那野迦。南門外施蘗㗚何。是魅鬼著人者。西門外施檗啰。是行疾疫者。北門外施荼吉爾。于門之左右各置四位。然瞿醯云。皆是羅剎毗舍遮部多。諸食啖血肉者。種種非人之類。或居地者或居樹林者。及以心所念著。各隨本方召集而遍施之。一切緣漫茶羅供養之食。悉皆取之和合一處。並及諸香花等。亦皆別出其分共置一處。阿阇梨當起大悲無限法施之心。于瑜伽中。觀作種種受用之具。亦以虛空藏轉明加持。而周散施。此諸鬼神受食。不作漫茶羅障也。當從東方為首。次往南西北方。如是一週竟。又施東北方。次往東南方西南方西北方。又一週竟。復至壇東施上方鬼神食。次往壇西施下方鬼神食。大凡三遍下食。于諸法事中此法尤難。當爾或自現種種極可畏形。或聞大聲雷震野干吼等。如是種種異相。阿阇梨當自好安心。又欲施時。先更防護其身使一一如法。若彼食盡更求者。應復施之務使豐厚。令其歡喜。若物少者但隨所有而已。凡壇中獻物。亦當以平等之心。不得有所匱闕。瞿醯
【現代漢語翻譯】 現代漢語譯本 討論關於法界之心。如果獻上涂香（塗抹的香）時，就應當安住于涂香真言並持誦它。次第供養時，又一一加上彼尊的真言，或者通用，或者特別，或者用自己所持的真言。其餘供物也照此辦理。再作心供養法，持誦虛空藏明，以及金剛阿利沙吟詠贊嘆。其次又出外施食于曠野的鬼神。根據圖示，在東門外施食給毗那野迦（象頭神），南門外施食給蘗㗚何（一種惡鬼，會附身於人），西門外施食給檗啰（散播疾病的鬼），北門外施食給荼吉爾（食人血肉的女鬼）。在門的左右各設定四個方位。然而瞿醯（經典名）說，這些都是羅剎（惡鬼），毗舍遮（食人精氣鬼），部多（遊蕩鬼），各種啖食血肉的非人類，或者居住在地上的，或者居住在樹林的，以及心中所念所著的，各自隨著本方召集而普遍施食給他們。一切緣于曼茶羅（壇城）供養的食物，全部取來混合在一處，並且各種香花等，也各自取出其一部分共同放置一處。阿阇梨（導師）應當生起大悲無限法施之心，在瑜伽（冥想）中，觀想種種受用之具，也用虛空藏轉明加持，而周遍散施。這些鬼神接受食物，就不會對曼茶羅造成障礙。應當從東方開始，然後往南西北方，這樣一週結束。又施食給東北方，然後往東南方、西南方、西北方，又一週結束。再到壇的東方施食給上方的鬼神，然後往壇的西方施食給下方的鬼神。大凡三次下施食物。在各種法事中，此法尤其困難。當時或者會顯現種種極其可怕的形象，或者聽到巨大的聲音，雷鳴，野干（豺狼）吼叫等。像這樣種種奇異的現象，阿阇梨應當好好地安心。又要施食時，先要防護自身，使一一如法。如果那些食物吃盡了還要求，應當再次施給，務必使其豐厚，令其歡喜。如果物品很少，就但隨所有而已。凡是在壇中獻上的物品，也應當以平等之心，不得有所匱乏。瞿醯（經典名）說。
【English Translation】 English version Discussing the Mind of the Dharmadhatu (realm of reality). If offering scented paste, one should abide in the scented paste mantra and recite it. When offering in sequence, add the mantra of that particular deity to each offering, either a general mantra or a specific one, or use the mantra that one personally holds. The same applies to other offerings. Furthermore, perform the Mind Offering method, reciting the Akashagarbha (space treasury) mantra, and singing praises with the Vajra Alisa Gatha. Next, go outside to offer food to the ghosts and spirits in the wilderness. According to the diagram, offer food to Vinayaka (Ganesha) outside the east gate, offer food to Graha (a type of evil spirit that possesses people) outside the south gate, offer food to Bhuta (a spirit that spreads epidemics) outside the west gate, and offer food to Dakini (a female spirit that feeds on flesh and blood) outside the north gate. Place four positions on each side of the gates. However, the Guhyasamaja Tantra says that these are all Rakshasas (demons), Pisachas (flesh-eating ghouls), Bhutas (wandering spirits), various non-human beings who devour flesh and blood, those who dwell on the earth, those who dwell in the forests, and those who are cherished in the mind. Gather them according to their respective directions and universally offer food to them. All the food offered in the Mandala (sacred circle) should be taken and mixed together in one place, and the various incense and flowers should also be taken out separately and placed together in one place. The Acharya (teacher) should generate a heart of great compassion and boundless Dharma-giving, and in Yoga (meditation), visualize various objects of enjoyment, and also bless them with the Akashagarbha mantra, and scatter them everywhere. These ghosts and spirits, having received the food, will not create obstacles to the Mandala. One should start from the east, then go to the south, west, and north, completing one cycle. Then offer food to the northeast, then go to the southeast, southwest, and northwest, completing another cycle. Then go to the east of the altar and offer food to the spirits above, then go to the west of the altar and offer food to the spirits below. Generally, food is offered three times. Among all the Dharma activities, this method is particularly difficult. At that time, various extremely frightening forms may appear, or one may hear loud noises, thunder, jackal howls, and so on. In the face of such strange phenomena, the Acharya should calm his mind well. Also, when about to offer food, first protect oneself, ensuring that everything is done according to the Dharma. If those spirits have eaten all the food and ask for more, one should offer it again, making sure it is abundant, so that they are pleased. If there are few items, then just offer whatever is available. All the items offered in the altar should be offered with a heart of equality, and there should be no lack. Guhyasamaja Tantra says.
云。若行食時錯誤闕少。即應補之仍乞歡喜。所行食類若不遍者。應以余物充數也。施諸方食都竟。洗手灑凈。于門前燒香供養。次入于內奉獻閼伽燒香。運心奉獻衣服以為儭施。然後住瑜伽座。以五輪字持身。首置百光遍照王。以無垢眼觀自心花臺本不生字。方作普門持誦。先於毗盧遮那心月中炳現真言。而後誦持並示密印。周遍中胎藏已。次及第二院諸尊。乃至終竟。或一一現前觀之而作持誦。或自身作彼本尊。于其心月。現真言字而作持誦。乃至頓作漫荼羅身。而作持誦。隨行者觀。心勢力。若不能爾者。當以一心誦部主真言百遍。所餘上首諸尊各誦七遍。並作彼印也。具如供養次第中說。阿阇梨如是作法畢已。復以誠心頂禮諸尊。然後召諸弟子一一令入。以前香水灑凈。授彼涂香令用涂手。次授凈花。略為宣說住心品中菩提心實義。令知自歸依處作真正發心。至誠殷重憶念一切諸佛。所以然者。以行者能發佛心。即是佛子。當受法王子灌頂之位。生如來種性中故。當動止云爲不忘諸佛。今此經中。每將說一切真言。輒云普歸命一切諸佛。即是此意也。言凈佛者。聲聞法中阿羅漢亦名為佛。諸餘大乘未了義經。亦有成佛義。然不得名為遮凈。今正明本心常佛故。以凈字甄之。梵本正翻。佛家當云佛部。是種族部
類之義也。時阿阇梨觀弟子身作五輪。以五字持之。兼於心花臺中置阿字等。使即同大日之體。以入佛三昧耶印印其頂上。次以法界生印印心。又作轉法輪印印齊輪上。各三誦彼真言。次即轉彼心中阿字門為嚩字門。結金剛薩埵印印諸支分。所謂五處。所以如此。為欲成彼金剛事業也。時阿阇梨。亦當更以三昧耶等而自護持。次取新凈白疊或余繒帛。先以不動真言如法作凈。複用本部真言王。三轉加之。如作大日漫荼羅。即用毗盧遮那真言。蓮花手金剛手亦當準說。用此彩凈帛。周覆弟子面門。當深起慈悲護念之心。耳語告彼三昧耶戒。勿令諸餘未入壇者聞聲。此一偈當於轉字輪漫荼羅行品中說之。又觀彼頂上有一啰字。字上安點。故云嚴以大空點(此是囕字也)此字四邊遍有光焰。猶如花鬘連環不斷。字中又遍流出白光如凈滿月之暉。以此凈法界心所加持故。能除內外諸障。次引至第一重門。遜那優波遜那二龍王守衛之處。令正當門廂不得前卻。師當爲彼結作三昧耶印。三遍誦彼真言。置花印上。令弟子以至誠心向道場散之。隨花所至之處。當知即是行人。往昔因緣法門善知識。即依此方便門進趣修行也。瞿醯云。將入壇時。阿阇梨應作是言。我某甲如法。作此漫荼羅。將弟子入。隨其福德種性及與成就所堪法器。
【現代漢語翻譯】 現代漢語譯本： 關於『類』的意義。此時，阿阇梨（Acharya，導師）觀想弟子的身體為五輪，以五字真言持之。同時在心花臺中安置阿（A）字等，使弟子即刻等同於大日如來（Mahavairocana）的體性，以入佛三昧耶印（Samaya mudra）加持其頂上。接著以法界生印加持其心。又作轉法輪印加持于臍輪之上，各誦三次彼真言。然後將弟子心中的阿字門轉為嚩（Va）字門，結金剛薩埵印（Vajrasattva mudra）加持諸支分，即五處。如此做的原因是，爲了成就金剛事業。此時，阿阇梨也應當再次以三昧耶等印來自我護持。接著取用新凈的白疊布或其餘的繒帛，先以不動明王真言（Acala-vidyaraja mantra）如法作凈，再用本部真言王加持三次。如同製作大日曼荼羅（Mahavairocana mandala）一般，即用毗盧遮那真言（Vairocana mantra），蓮花手（Padmapani）和金剛手（Vajrapani）也應當按照所說的方法，用此彩凈的帛布，周全地覆蓋弟子的面門，應當深深地生起慈悲護念之心，耳語告知他三昧耶戒（Samaya vows），不要讓其他未入壇者聽到聲音。這一偈頌應當在轉字輪曼荼羅行品中宣說。又觀想他的頂上有一個啰（Ra）字，字上安點，所以說『嚴以大空點』（此是囕（Ram）字）。此字四邊遍佈光焰，猶如花鬘連環不斷。字中又遍流出白光，如清凈滿月的輝光。以此清凈法界心所加持的緣故，能夠去除內外諸障。接著引導至第一重門，遜那（Suna）和優波遜那（Upasuna）二龍王守衛之處，令其正對門廂，不得前進或後退。阿阇梨應當為他結作三昧耶印，三遍誦彼真言，置花于印上，令弟子以至誠心向道場散花。隨花所落之處，應當知道那就是行人往昔因緣的法門善知識，即依此方便門進趣修行。瞿醯（Guhya）說：將要入壇時，阿阇梨應作是言：我某甲如法，作此曼荼羅，將弟子引入，隨其福德種性以及成就所堪的法器。
【English Translation】 English version: This is the meaning of 'category'. At this time, the Acharya (teacher) visualizes the disciple's body as five wheels, holding them with the five-syllable mantra. Simultaneously, he places the syllable A, etc., in the heart-flower center, so that the disciple immediately becomes identical to the essence of Mahavairocana (Great Sun Buddha), sealing his crown with the Samaya mudra (vow mudra) of entering Buddhahood. Next, he seals the heart with the Dharma-realm-birth mudra. He also makes the turning-the-wheel-of-Dharma mudra on the navel wheel, reciting the respective mantra three times each. Then, he transforms the A-syllable gate in the disciple's heart into the Va-syllable gate, sealing all the limbs, namely the five places, with the Vajrasattva mudra (Diamond Being mudra). The reason for doing this is to accomplish the Vajra (Diamond) activity. At this time, the Acharya should also protect himself again with the Samaya mudra, etc. Next, he takes a new, clean white silk cloth or other silk fabric, first purifying it according to the Dharma with the Acala-vidyaraja mantra (Immovable Wisdom King mantra), and then adding the principal mantra king of the respective family three times. As if creating a Mahavairocana mandala, he then uses the Vairocana mantra, and Padmapani (Lotus Hand) and Vajrapani (Diamond Hand) should also follow the instructions, using this colored, purified cloth to completely cover the disciple's face. He should deeply arouse a heart of compassion and protection, whispering the Samaya vows to him, not allowing those who have not entered the mandala to hear the sound. This verse should be spoken in the chapter on the practice of the mandala of the turning-syllable wheel. Also, visualize that there is a Ra syllable on his crown, with a dot placed above the syllable, hence it is said, 'adorned with the great emptiness dot' (this is the Ram syllable). Flames of light are all around this syllable, like a garland of flowers in an unbroken chain. White light flows out from the syllable, like the radiance of a pure, full moon. Because of the blessing of this pure Dharma-realm mind, it can remove all internal and external obstacles. Next, he leads him to the first gate, the place guarded by the two dragon kings Suna and Upasuna, ordering him to face the doorjamb directly, without moving forward or backward. The Acharya should form the Samaya mudra for him, reciting the mantra three times, placing a flower on the mudra, and instructing the disciple to scatter the flowers towards the mandala with utmost sincerity. Wherever the flowers fall, it should be known that that is the Dharma-gate and virtuous friend of the practitioner's past karmic connections, and he should advance in practice according to this expedient means. Guhya (Secret) says: When about to enter the mandala, the Acharya should say: 'I, so-and-so, according to the Dharma, create this mandala and lead the disciple in, according to his merit, nature, and the Dharma vessel he is capable of becoming.'
唯愿於此漫荼羅中。示現其相。既散花已。次應開面令瞻睹道場。以歡喜心而告之曰。汝今觀此妙漫荼羅。深生敬信。汝已生諸佛家。諸明尊等同共加護。一切吉祥及與悉地皆現前。是故堅持三昧耶戒。于真言法教應勤修習。次令弟子以香花等。普供養漫荼羅聖眾。即于道場授與本真言印。令坐一處誦之。次引餘人入。凡阿阇梨。當觀花所至處辨其性類。若墮佛首上成就佛頂及豪相等。墮面上應成就佛眼。在身中分當知成就諸心。若墮下分成就諸使者等。又隨佛身上中下分。知上中下成就。蓮花金剛亦然。自余諸尊。但知上中下之相。若花墮去彼尊遠者。久遠方乃成就。若墮供養院。隨所屬之尊授彼真言。若墮兩尊之間。當觀其遠近。若先墮內院即移出外院者。彼人信心不具。若強持誦得下成就。墮諸界道及行道院者。彼人無決定心不獲成就。若彼欲更擲者。應為作護摩然後擲之。余如彼說也。次當爲諸弟子作寂然護摩。是扇底迦法。亦可翻為息災也。次此是一種支分。今如來答中。約行事次第故。說加持教授支分。未竟。即於此中間說護摩。或可與灌頂等法。合為一種支分耳。
經云。作寂然護摩。護摩依法住者。上言護摩。謂應作此護摩之法。次云護摩者。是誡作法之人。若護摩時當依法住。故重言之。此
【現代漢語翻譯】 現代漢語譯本 唯愿（阿阇梨）在此漫荼羅（mandala，壇場）中，示現（諸佛）的形象。散花完畢后，接著應揭開（弟子的）面紗，讓他瞻仰道場，以歡喜心告訴他說：『你現在觀看這美妙的漫荼羅，要深深地生起敬信。你已經出生在諸佛之家，諸明尊等共同加持庇護你，一切吉祥和悉地（siddhi，成就）都會顯現。所以要堅持三昧耶（samaya，誓言）戒，對於真言（mantra）法教應當勤奮修習。』接著讓弟子用香花等，普遍供養漫荼羅的聖眾。就在道場授予他本尊的真言印，讓他坐在一處誦持。然後引導其他人進入（道場）。 凡是阿阇梨，應當觀察花朵所落之處，辨別其（本尊的）性質類別。如果落在佛首上，應成就佛頂及豪相（urna，白毫相）；落在臉上，應成就佛眼；在身體中間部分，應當知道成就諸心；如果落在下半部分，成就諸使者等。又根據花朵落在佛身上、中、下部分，知道（成就的）上、中、下品。蓮花、金剛（vajra）也是這樣。其餘諸尊，只知道上、中、下之相。如果花朵落處距離本尊很遠，那麼很久以後才能成就。如果落在供養院，就根據所屬的本尊授予他真言。如果落在兩尊之間，應當觀察其遠近。如果先落在內院，隨即移出外院，那麼這個人信心不具足。如果勉強持誦，只能得到下等成就。如果落在諸界道及行道院，那麼這個人沒有決定的心，不能獲得成就。如果他想再次投擲花朵，應當為他作護摩（homa，火供）然後投擲。其餘的如（經典）所說。 接著應當為諸弟子作寂然護摩（shantikahoma，息災火供），這是扇底迦（shantika，息災）法，也可以翻譯為息災。這是一種支分。現在如來在回答中，因為是按照行事的次第，所以說加持教授的支分還沒有結束，就在這中間說護摩，或許可以與灌頂等法，合為一種支分。 經中說：『作寂然護摩，護摩依法住者。』上面說護摩，是說應當作這種護摩之法。接著說護摩，是告誡作法的人，如果護摩時應當依法而住，所以重複說了這句話。這裡
【English Translation】 English version May (the Acharya) reveal the image (of the Buddhas) in this mandala (sacred diagram). After scattering flowers, the veil should be removed to allow (the disciple) to behold the sacred space, and with a joyful heart, he should be told: 'Now you see this wonderful mandala, deeply generate faith and reverence. You are born into the family of Buddhas, and all the Vidyarajas (wisdom kings) together protect and bless you. All auspiciousness and siddhis (accomplishments) will manifest. Therefore, uphold the samaya (vow) precepts, and diligently practice the teachings of mantra.' Then, let the disciple offer incense and flowers to the holy assembly of the mandala. In the sacred space, bestow upon him the mantra and mudra (hand gesture) of his principal deity, and have him sit in one place and recite it. Then guide others to enter (the sacred space). Whenever the Acharya observes where the flower falls, he should discern the nature and category (of the deity). If it falls on the head of the Buddha, one should attain the Ushnishas (cranial protuberance) and the urna (white curl of hair between the eyebrows); if it falls on the face, one should attain the Buddha-eye; if it is in the middle part of the body, one should know that one attains the various minds; if it falls on the lower part, one attains the various messengers. Furthermore, according to whether the flower falls on the upper, middle, or lower part of the Buddha's body, one knows the upper, middle, or lower grade (of attainment). The same applies to the lotus and vajra (diamond scepter). For the other deities, one only knows the upper, middle, and lower aspects. If the flower falls far away from the deity, then it will take a long time to attain. If it falls in the offering courtyard, then according to the deity to which it belongs, bestow upon him that mantra. If it falls between two deities, one should observe the distance. If it first falls in the inner courtyard and then moves out to the outer courtyard, then that person does not have complete faith. If he forces himself to recite, he can only obtain a lower attainment. If it falls in the boundary paths and the walking courtyard, then that person does not have a determined mind and cannot obtain attainment. If he wants to throw the flower again, one should perform a homa (fire ritual) for him and then throw it. The rest is as (the scriptures) say. Next, one should perform a shantikahoma (pacifying fire ritual) for the disciples. This is the shantika (pacifying) method, which can also be translated as pacifying disasters. This is a kind of branch. Now, in the Tathagata's (Buddha's) answer, because it is according to the order of practice, it is said that the branch of empowerment and instruction is not yet finished, and in the middle of this, homa is mentioned, perhaps it can be combined with the abhiseka (initiation) and other methods as a kind of branch. The sutra says: 'Perform the shantikahoma, and the one who performs the homa should abide by the Dharma.' The above says homa, which means that one should perform this method of homa. Next, it says homa, which is a warning to the person performing the ritual, that if he performs the homa, he should abide by the Dharma, so the sentence is repeated. Here
中以瑜伽法加持自身。乃至奉請結界等。皆依唸誦方便。故云當依法住。初自中胎藏。至第二之外。于漫荼羅中。作無疑慮心者。上文密語。以釋迦眷屬院為第二。大壇之外令與中胎藏相當。阿阇梨又在其外。面向漫荼羅。於此二位之中而置火壇。梵文故為密語云。阿阇梨漫荼羅中作護摩壇。若不從師受者。多失其旨。或於漫荼羅院中而造作之也。今以灌頂壇。又須正對中胎。可移此壇令稍近南。乃至西南角以來。皆是三位相望。于理無失。不疑慮心。即是息災之意。應一緣不亂作之。若行者住奢字門。而觀諸法常寂然。疑悔求盡蓋障凈除。即是寂然護摩之本意也。作漫荼羅法。取自身肘量縱廣一肘。其深半之。周匝安緣。廣四指節高亦如是。凡護摩壇。方圓三角隨事業而轉。但此中作法當用方壇耳。瞿摩夷瞿摸怛啰涂。灑以香水。中表金剛印者。謂于爐內當畫作拔折羅。所以然者。護摩是如來慧火。能燒業因緣所生一切災橫。廊然蕩盡無復遺余。方壇名大因陀羅。是心王之義。明此慧火之印窮彼源底。從金剛性生。是故同於金剛不可破壞。至下世出世護摩品中。世尊自廣說因緣。若真言行者但作世諦護摩。不解此中密意。則與韋陀火祀豈不相濫耶。故譯者兼智之名。庶令淺深二釋義用兼舉。
經云。師位之右
方。護摩具支分者。假令大漫荼羅門向西開。火壇當在大壇西。阿阇梨又在火壇之西。東面而坐。諸護摩所用具緣支分。當在師位之南也。護摩薪當用乳木。謂桑谷之類。或用牛膝莖截之。劑十二指量。皆須濕潤新采者。取其條理端直。當觀上下一向置之。以香水灑凈令根本向身。若欲燃時。當於乳酪蘇蜜之中。揾其兩頭擲置爐內。或以沉水香。量長四節粗如拇指。揾蘇合香。作一百八遍用之尤善。其應漫荼羅中所獻諸食及香花等。各各取之用辨事真言。如法灑凈置於座右。其閼伽器當置左邊。所獻諸食。當用蘇酪等調和共置一器。及諸五穀。亦以蘇油等潤之和合一處。置於別器皆令素辨。若作深秘釋者。此護摩支分。是眾因緣義。由此因緣能生三有災患。今還以此為慧火之資。供養一切普門身。增益不思議勢力。
經云。煩惱為薪智慧為火。以是因緣成涅槃飯。令諸弟子悉皆甘嗜。即是義也。又為弟子作法時。于阿阇梨北邊。籍以生茅使蹲踞而坐。阿阇梨亦當坐于茅座。不得加以床褥之類也。然受用生茅略有三義。一者其性潔凈離處樂觸。可以蠲除行者昏怠恣慢之心。二者此是吉祥草。世尊以為敷坐而證菩提。是故能除一切諸障。三者以此吉祥茅表慧性也。此草兩邊多有利刺。若坐臥執持無方便者反為所傷。
【現代漢語翻譯】 現代漢語譯本：關於護摩（Homa，火供）的器具和準備：如果大的曼荼羅（Mandala，壇城）的門朝西開，火壇應該位於大壇的西邊。阿阇梨（Acharya，導師）也坐在火壇的西邊，面向東方。所有護摩所用的器具和準備，應當放置在阿阇梨座位的南邊。護摩用的柴薪應當使用乳木，比如桑樹或構樹之類的木材，或者使用牛膝草的莖，截成大約十二指長。這些柴薪都必須是濕潤且新採摘的，選取紋理筆直的，注意上下方向一致地放置。用香水灑凈，使根部朝向自己。如果想要點燃時，應當在乳酪、酥油和蜂蜜中蘸一下柴薪的兩頭，然後投入爐內。或者使用沉香，長度大約四指節，粗細如拇指，蘸上蘇合香（Storax），做一百零八遍，效果尤其好。曼荼羅中供獻的各種食物和香花等，分別取用，使用辨事真言（Karma-siddhi Mantra）如法灑凈，放置在座位右邊。閼伽器（Arghya，供水器）應當放置在左邊。所供獻的各種食物，應當用酥油、乳酪等調和，放在一個容器中。以及各種五穀，也用酥油等潤濕，混合在一起，放在另一個容器中，都要整齊地擺放。如果對此進行深奧的解釋，這些護摩的準備，代表著眾多的因緣。通過這些因緣，能夠產生三有（欲有、色有、無色有）的災患。現在用這些作為智慧之火的資糧，供養一切普門身（Samantabhadra，普賢菩薩），增益不可思議的力量。
經中說：『煩惱是柴薪，智慧是火焰，以這樣的因緣成就涅槃飯（Nirvana meal），讓所有弟子都感到甘甜美味。』這就是其中的含義。另外，為弟子作法時，在阿阇梨的北邊，鋪上新鮮的茅草，讓弟子蹲踞而坐。阿阇梨也應當坐在茅草座上，不得加上床褥之類的東西。使用新鮮茅草大約有三種含義：一是茅草的性質潔凈，遠離安樂的觸感，可以去除修行者昏沉懈怠和放縱傲慢之心；二是這是吉祥草，世尊用它來鋪設座位並證得菩提，因此能夠去除一切障礙；三是用這種吉祥茅草來表示智慧的本性。這種草的兩邊有很多鋒利的刺，如果坐臥執持沒有方便之法，反而會被刺傷。
【English Translation】 English version: On the implements and preparations for Homa (fire ritual): If the gate of the large Mandala (sacred enclosure) opens to the west, the fire altar should be located to the west of the large altar. The Acharya (teacher) also sits to the west of the fire altar, facing east. All the implements and preparations used for Homa should be placed to the south of the Acharya's seat. The firewood for Homa should be made of milky wood, such as mulberry or paper mulberry, or the stems of Achyranthes japonica, cut to a length of about twelve finger-widths. These firewood pieces must be moist and freshly picked, selecting those with straight grains, and carefully placing them with the top and bottom oriented in the same direction. Purify them with fragrant water, with the root end facing oneself. When wanting to ignite them, one should dip both ends of the firewood in ghee, yogurt, and honey, and then throw them into the furnace. Alternatively, use Aquilaria agallocha (agarwood), about four finger-joints in length and as thick as a thumb, dipped in Storax, and perform this one hundred and eight times for particularly good results. The various foods, incense, and flowers offered in the Mandala should be taken separately, purified according to the Dharma with the Karma-siddhi Mantra, and placed to the right of the seat. The Arghya (water offering vessel) should be placed on the left. The various foods offered should be mixed with ghee, yogurt, etc., and placed in one container. The various grains should also be moistened with ghee, etc., mixed together in another container, all arranged neatly. If one were to give a profound explanation of this, these Homa preparations represent the multitude of causes and conditions. Through these causes and conditions, the calamities of the three realms of existence (desire realm, form realm, formless realm) can arise. Now, these are used as resources for the fire of wisdom, offered to Samantabhadra (the all-pervading body), increasing inconceivable power.
The Sutra says: 'Afflictions are the firewood, wisdom is the flame; with such causes and conditions, the Nirvana meal is accomplished, causing all disciples to find it sweet and delicious.' This is the meaning. Furthermore, when performing rituals for disciples, fresh thatch grass is spread to the north of the Acharya, allowing the disciple to sit in a squatting position. The Acharya should also sit on a seat of thatch grass, without adding any bedding or the like. There are roughly three meanings for using fresh thatch grass: first, its nature is pure, free from pleasant sensations, which can remove the practitioner's drowsiness, laziness, and arrogance; second, this is auspicious grass, which the World-Honored One used to spread as a seat and attain Bodhi, thus able to remove all obstacles; third, this auspicious thatch grass represents the nature of wisdom. This grass has many sharp thorns on both sides; if one sits, lies down, or holds it without skillful means, one will be injured by it.
若順手將護之則不能為害。一切諸法亦如是。若順諦理觀之。一切塵勞皆有性凈之用。若失方便。則能損壞智身。故以為法門表像也。若於大石上作漫荼羅。或重閣上不可穿掘。作爐者。當用彩色畫之。極令分明嚴麗便可充用。是名略作護摩處。若室中造漫荼羅。隘迮者。當出外于望見道場處如法作爐。爐四面皆當週匝布以生茅皆令右旋。次第皆令相壓而出其頭。余如護摩品中所說。又當週匝廣厚勿令露地。遍以香水灑之。當用成辨諸事加持。以上文所說灑地真言也。此中護摩行法。凡阿阇梨。初于漫荼羅中供養持誦竟。次當出外而作火法。東向在吉祥座。先取乳木乾薪置於爐中。用蘇灑上燃之。後置濕薪用辨事真言。去垢辟除並灑凈已。當住瑜伽以火天之種子轉作火尊。在三角漫荼羅中。如下品中所示十二火尊。隨取其一事業相應者。既相應已。當觀火尊之身與己身無二無別。如火尊者。當知火漫荼羅亦然。當觀三處皆同一相。然後以火天真言而奉請之。蘇悉地云。欲奉請時先作是言。我今奉請火天之首。天中之仙梵行所宗敬者。唯愿降臨此處受納護摩。次說火天真言曰。
na maḥ sa ma ta bu ddhā nāṃ a kha ye svā hā 南摩三曼多勃陀喃阿揭娜曳莎訶
【現代漢語翻譯】 現代漢語譯本：如果順從地保護它，它就不能造成危害。一切諸法也是如此。如果順應真諦的道理來觀察它，一切塵世的煩惱都具有本性清凈的作用。如果失去方便之法，就能損壞智慧之身。所以將它作為法門的表象。如果在大石頭上製作曼荼羅（maṇḍala，壇城），或者在重閣之上，則不可穿鑿挖掘。製作火爐的人，應當用彩色來描繪它，務必使其分明而莊嚴華麗，這樣便可使用。這叫做簡略地製作護摩（homa，火供）之處。如果在室內建造曼荼羅，地方狹窄，應當到室外，在能夠望見道場的地方，如法地製作火爐。火爐的四面都應當用新鮮的茅草周匝圍繞，都使其向右旋轉，次第相壓，並露出茅草的頭。其餘的如同護摩品中所說。又應當周匝廣厚，不要使其露出地面，普遍地用香水灑之。應當用成就諸事的加持，也就是用上文所說的灑地真言。這裡所說的護摩行法，凡是阿阇梨（ācārya，導師），最初在曼荼羅中供養持誦完畢后，其次應當到室外去作火法。面向東方，坐在吉祥座上。先取乳木的乾柴，放置在火爐中，用酥油灑在上面點燃它。然後放置濕柴，用辨事真言，去除污垢，辟除不祥，並灑凈完畢后，應當安住于瑜伽（yoga，相應）之中，用火天（Agni，火神）的種子字，轉變成火尊。在三角曼荼羅中，如下品中所示的十二火尊，隨取其中一個與事業相應的。既然相應之後，應當觀想火尊的身與自己的身無二無別。如同火尊一樣，應當知道火曼荼羅也是如此。應當觀想三處都同一相。然後用火天真言來奉請他。《蘇悉地經》說，想要奉請時，先說這樣的話：『我今奉請火天之首，天中的仙人，梵行所宗敬者。唯愿降臨此處，受納護摩。』其次說火天真言曰： 南摩三曼多勃陀喃阿揭娜曳莎訶 (namaḥ samanta buddhānāṃ āgneyesvāhā，皈命普遍諸佛，火天，梭哈)
【English Translation】 English version: If one protects it obediently, it cannot cause harm. All dharmas are also like this. If one observes it in accordance with the truth of reality, all worldly afflictions have the function of being inherently pure. If one loses the expedient means, it can damage the body of wisdom. Therefore, it is taken as a representation of the Dharma gate. If one makes a maṇḍala (sacred diagram) on a large stone, or on a multi-storied pavilion, it should not be dug through. The one who makes the furnace should paint it with colors, making it extremely clear, solemn, and beautiful, then it can be used. This is called briefly making a homa (fire offering) place. If one builds a maṇḍala in a room and the space is narrow, one should go outside to a place where the maṇḍala can be seen and make the furnace according to the Dharma. All four sides of the furnace should be surrounded by fresh thatch, all of which should be rotated to the right, overlapping each other in order, with the ends of the thatch protruding. The rest is as described in the Homa section. Also, it should be wide and thick all around, so that the ground is not exposed, and it should be sprinkled with fragrant water everywhere. One should use the empowerment that accomplishes all things, which is the mantra for sprinkling the ground mentioned above. In this practice of homa, whenever the ācārya (teacher) first completes the offering and recitation in the maṇḍala, then he should go outside to perform the fire ritual. Facing east, sitting on an auspicious seat, first take dry firewood from the milk tree and place it in the furnace, sprinkling ghee on it to ignite it. Then place wet firewood, using the mantra for accomplishing things to remove impurities, ward off evil, and purify it. Then, one should abide in yoga (union), transforming into the fire deity using the seed syllable of Agni (fire god). In the triangular maṇḍala, as shown in the lower section with the twelve fire deities, choose one that corresponds to the activity. Once there is correspondence, one should contemplate that the body of the fire deity and one's own body are non-dual and inseparable. Just like the fire deity, one should know that the fire maṇḍala is also like that. One should contemplate that all three places are of the same form. Then, one should invoke him with the Agni mantra. The Susiddhi Sutra says, 'When you want to invoke, first say these words: 'I now invoke the chief of the fire deities, the celestial being among the heavens, who is revered by those who practice Brahmacharya. May you descend here and accept the homa.' Then recite the Agni mantra: namaḥ samanta buddhānāṃ āgneyesvāhā (Homage to all Buddhas universally, to Agni, Svaha)
初句歸命諸佛義如前說。第二句阿揭娜曳。是火義也。此中以最初阿字為種子。以一切諸法本不生故。即同金剛智體。俄是行義。以諸法本不生故。雖具足萬行而無所行。是故名為無師自覺。若是無師自覺。即是同於大空遍一切處。故與娜字同體也。以諸法無師無行故。自遍一切處。故於三界不動出。而至薩婆若。是故無乘及乘者。爾乃為大乘。所以也加三昧聲。意明此乘定慧均等也。諸佛行菩薩道時。皆以如是慧火。焚燒一切心垢熾。然正法光明。是故如實說之。即成真言也。若請召時。當增加伊系伊系字。至發遣時加揭車揭車字。其印相如下品中說。既請召已。先以閼伽香水三度灑凈。三獻嗽口之水。即取諸五穀蘇酪等物。以上所說真言。三遍護摩供養火天。凡護摩時。皆先以大杓盛滿凈蘇焚之。次則焚柴。次護摩飯。次及諸谷。或以乳粥。次又以蓮花等隨意燒之。其中間所施皆以小杓。所以經云。應當持滿器。而以供養之也。供養已。重灑香水及傾閼加。如人食已用水澡漱。更以香花等供養。當運心引送火天置於本座。次當奉請諸尊。先取一花。以成辨真言去垢作凈。部主真言加持。兩手合捧心生口言。唯愿諸尊加持此處受我微供。即當隔爐擲向漫荼羅。隨其遠近欲擲時。先觀此花。遍至一切諸尊座位。作
【現代漢語翻譯】 現代漢語譯本 初句『歸命諸佛』的含義如前所述。第二句『阿揭娜曳』（A-ga-na-ye）是火的意思。這裡以最初的『阿』（A）字作為種子，因為一切諸法原本不生，這與金剛智體相同。『俄』（E）是行的意思，因為諸法原本不生，雖然具足萬行卻沒有所行，所以稱為無師自覺。如果說是無師自覺，就等同於大空遍一切處，所以與『娜』（Na）字同體。因為諸法無師無行，自然遍一切處，所以在三界不動而出，而到達薩婆若（Sarvajna，一切智）。因此沒有乘以及乘者，這樣才是大乘。所以加上三昧的聲音，意思是說明此乘定慧均等。諸佛行菩薩道時，都用這樣的慧火，焚燒一切心垢，熾燃正法光明，所以如實說出，就成為真言。如果請召時，應當增加『伊系伊系』（I-xi I-xi）字，到發遣時增加『揭車揭車』（Jie-che Jie-che）字。其印相如下品中所說。已經請召后，先用閼伽（Argha，供水）香水三度灑凈，三獻漱口之水，就取諸五穀蘇酪等物，以上面所說的真言，三遍護摩供養火天。凡是護摩時，都先用大杓盛滿凈蘇焚之，其次則焚柴，其次護摩飯，其次及諸谷，或用乳粥，其次又用蓮花等隨意燒之。其中間所施都用小杓，所以經中說，應當持滿器，而用以供養。供養后，重灑香水及傾閼伽，如人食後用水澡漱，更用香花等供養，應當運心引送火天置於本座。其次應當奉請諸尊，先取一花，用成辨真言去垢作凈，部主真言加持，兩手合捧心生口言：『唯愿諸尊加持此處受我微供。』就應當隔爐擲向曼荼羅（Mandala，壇場），隨其遠近欲擲時，先觀此花，遍至一切諸尊座位，作
【English Translation】 English version The meaning of the first sentence, 『Namo Buddhaya』 (Homage to all Buddhas), is as previously explained. The second sentence, 『A-ga-na-ye』 (阿揭娜曳), means fire. Here, the initial syllable 『A』 (阿) is taken as the seed, because all dharmas are originally unborn, which is identical to the Vajra Wisdom Body. 『E』 (俄) means action, because all dharmas are originally unborn, and although possessing all kinds of practices, there is no action, hence it is called self-awakening without a teacher. If it is self-awakening without a teacher, it is equivalent to the Great Void pervading everywhere, so it is identical to the syllable 『Na』 (娜). Because all dharmas are without a teacher and without action, they naturally pervade everywhere, so they emerge from the Three Realms without moving, and reach Sarvajna (薩婆若, Omniscience). Therefore, there is no vehicle and no rider; only then is it the Great Vehicle. Therefore, the sound of Samadhi is added, meaning that this vehicle has equal concentration and wisdom. When all Buddhas practice the Bodhisattva path, they all use such wisdom fire to burn away all mental defilements and ignite the light of the true Dharma. Therefore, speaking it truthfully becomes a mantra. If summoning, one should add the syllables 『I-xi I-xi』 (伊系伊系); when sending off, add the syllables 『Jie-che Jie-che』 (揭車揭車). The mudras are described in the lower section. After summoning, first purify by sprinkling Argha (閼伽, offering water) scented water three times, offer water for rinsing the mouth three times, then take various grains, ghee, and yogurt, etc., and with the mantra mentioned above, perform Homa (護摩, fire offering) to the Fire God three times. Whenever performing Homa, first fill a large ladle with pure ghee and burn it, then burn firewood, then offer rice, then various grains, or milk porridge, and then burn lotus flowers, etc., as desired. All offerings in between are made with a small ladle, so the sutra says, 『One should hold a full vessel and use it for offering.』 After offering, sprinkle scented water again and pour Argha, as if a person washes their mouth with water after eating, and offer incense and flowers again. One should mentally guide and send the Fire God to his original seat. Next, one should invite all the deities, first take a flower, use the Accomplishment Mantra to purify and cleanse, empower with the Mantra of the Lord of the Family, hold both hands together at the heart, and say, 『May all the deities bless this place and accept my humble offering.』 Then, one should throw it towards the Mandala (曼荼羅, sacred circle) across the furnace. When throwing it, depending on the distance, first observe this flower, reaching all the seats of all the deities, making
彼隨類相應座。複用成辨諸事。于爐內去垢作凈。方請諸尊。或以彼尊真言一一別請。或隨一部眷屬。乃至用真言王一時都請。又此火爐既同火界。請時但觀諸尊不動本座而來降臨。事了時。亦以無去相而還本處。每為一尊護摩。輒香水灑爐及澡漱水。以下文云寂災真言七遍供養。如是一一竟。更作護摩百八遍。還以滿器焚蘇一遍。乃至不能爾者。當總供養。一百八遍或一千八十遍。念言隨此所有。唯愿諸尊同受供養也。次當遍乞歡喜。如法供養已。方懺悔迴向並作金剛諷詠。其所焚香無令斷絕。又奉閼伽。然後頂禮諸尊。召諸弟子。如上文所說作散花等法。乃至告語都竟。方引一一弟子于護摩處。于阿阇梨左邊以恭敬心蹲踞而住。師以左手執弟子右手大指。而誦寂災真言。每一誦一施火食如。此至二十一遍。諸弟子如是作之。瞿醯云。復以香涂手按其胸上。隨意持誦而發遣去也。今次釋此寂災真言。
南么三曼多勃陀喃阿摩訶扇底(丁以反)檗多扇底羯啰缽啰睒摩達磨唨若多阿婆嚩薩嚩婆嚩達摩三曼多缽啰缽多莎訶
此真言以初阿(去急呼之)為體阿是諸法本不生義即是金剛智火之體加三昧點是本生行金剛慧火三昧傍有二點是涅槃義。言入此阿字門。慧行具足故。能焚除一切障蓋得大寂涅槃也。所以為
【現代漢語翻譯】 現代漢語譯本：他依照類別選擇相應的座位。然後用來成就辨別諸事。在火爐內去除污垢使其潔凈，然後迎請諸位本尊。或者用每位本尊的真言一一分別迎請，或者隨著一個部族的眷屬，乃至用真言之王一時全部迎請。而且這個火爐既然等同於火界，迎請時只需觀想諸位本尊不移動原來的座位而降臨。事情完畢時，也以沒有離去的相狀返回原來的處所。每次為一位本尊進行護摩（homa，火供），就用香水灑爐以及澡漱水。按照下文所說的寂災真言七遍供養。像這樣一一完畢后，再作護摩一百零八遍。還用滿器焚燒乳酪一遍。乃至不能這樣做的，應當總供養，一百零八遍或一千零八十遍。唸誦說：『隨此所有，唯愿諸尊一同接受供養。』接下來應當普遍乞求歡喜。如法供養完畢后，才懺悔迴向，並作金剛諷詠。所焚燒的香不要讓它斷絕。又奉獻閼伽（argha，供水）。然後頂禮諸位本尊，召集諸位弟子。如上文所說作散花等法，乃至告語全部完畢。才引導每一位弟子到護摩處，在阿阇梨（acharya，導師）的左邊以恭敬心蹲踞而住。導師用左手執持弟子右手的拇指，而誦唸寂災真言。每誦唸一遍就施予一份火食。如此直到二十一遍。諸位弟子像這樣去做。瞿醯（Guhya）說：『再用香涂手按在其胸上，隨意持誦而發遣離去。』現在接下來解釋這個寂災真言。 南么三曼多勃陀喃阿摩訶扇底(丁以反)檗多扇底羯啰缽啰睒摩達磨唨若多阿婆嚩薩嚩婆嚩達磨三曼多缽啰缽多莎訶 這個真言以最初的阿（a）（去聲急促地呼喚）為本體。阿（a）是諸法根本不生之義，也就是金剛智火的本體，加上三昧點是本生行金剛慧火三昧，旁邊有兩點是涅槃的意義。說進入這個阿字門，智慧修行具足的緣故，能夠焚除一切障礙遮蓋，得到大寂涅槃。所以作為...
【English Translation】 English version: He chooses a seat corresponding to the category. Then he uses it to accomplish and discern various matters. Inside the furnace, he removes impurities and makes it clean, then invites all the deities. Either he invites each deity separately with their respective mantra, or he invites all the retinue of a particular family, or even invites all at once using the king of mantras. Moreover, since this furnace is equivalent to the fire realm, when inviting, one only needs to visualize the deities descending without moving from their original seats. When the matter is completed, they also return to their original places without the appearance of leaving. Each time he performs a homa (fire offering) for a deity, he sprinkles the furnace with scented water and water for washing. According to the text below, he offers the 'Shanti Mantra' seven times. After completing each one in this way, he performs the homa again one hundred and eight times. He also burns clarified butter in a full vessel once. If he is unable to do so, he should make a general offering, one hundred and eight times or one thousand and eighty times, reciting: 'According to what is available here, may all the deities receive this offering together.' Next, he should universally request joy. After completing the offering according to the Dharma, he then repents, dedicates the merit, and performs the Vajra chanting. The burning incense should not be allowed to be interrupted. He also offers argha (offering water). Then he prostrates to all the deities and summons all the disciples. He performs the scattering of flowers and other practices as described in the text above, until all the instructions are completed. Only then does he lead each disciple to the homa place, where they squat respectfully on the left side of the acharya (teacher). The teacher holds the thumb of the disciple's right hand with his left hand and recites the 'Shanti Mantra'. Each time he recites it, he offers a portion of fire food. This is done up to twenty-one times. The disciples do it in this way. Guhya says: 'Then he applies fragrance to his hand and presses it on their chest, reciting as he wishes and sending them away.' Now, next, I will explain this 'Shanti Mantra'. Namo Samanta Buddhanam Amaha Shanti Bhagata Shanti Kara Prashama Dharma Nirojata Abha Va Sarva Bhava Dharma Samanta Prapata Svaha This mantra takes the initial 'A' (pronounced with a quick, falling tone) as its essence. 'A' means that all dharmas are fundamentally unproduced, which is the essence of the Vajra Wisdom Fire. Adding the samaya point is the original-born practice, the Vajra Wisdom Fire Samadhi. The two points beside it are the meaning of Nirvana. It is said that entering this 'A' syllable gate, because wisdom and practice are complete, one can burn away all obstacles and coverings and attain great tranquil Nirvana. Therefore, it serves as...
寂災真言正在此義。複次作法時當觀此字。周匝光鬘從火而出具備三色。本體黃白色。其三昧畫作赤色如閻浮金。傍二點黑色如劫災火。以本性白凈故有息災用。兼黃色是增益用。赤色是降伏焚燒用。黑色摧伏大障並攝召用。又此字型是方便門。當知即同大空之色。具種種事業也。複次于下文十二火中。阿字智慧火。三昧畫是行滿火。具攝召義是風燥火。具降伏義是盧醯多火。黃赤和合是沒栗拏火。兼赤黑色是忿怒火。兼備眾色是阇吒羅火。以要言之。悉備十二種用。當廣演之耳。次下諸句皆轉相釋。初句摩訶扇底。是大寂義。檗多是逝義。言如來以此一字義故。去至本性常寂大涅槃中也。阿字型是本寂。以具三昧畫故善逝。具凈除點故涅槃。不動是處即行即到。同於大空無所不遍。故云大寂。次句扇底羯啰。是作寂義言此字門方便滿足故。常遍十方三世。遍作普門事業成就眾生。皆令去至大寂之中。故云作寂也。次云缽啰睒摩達磨涅若多者。缽啰是最勝義。睒摩是證此寂。重釋前句以作寂故即是寂中之寂。所以者何。以寂畢竟不可得故常作。作畢竟不可得故常寂。一切世間不能思議。故云最勝也。達磨是法[口*(臼/工)]若多是生。從何而生。謂即從此不思議寂業中生也。以動寂畢竟等故。從本不生句中。具生
【現代漢語翻譯】 現代漢語譯本 寂災真言的意義就在於此。此外，在作法時應當觀想這個字（阿字，梵文種子字，代表空性）。它的周圍環繞著光鬘，從火焰中生出，具備三種顏色。其本體是黃白色。它的三昧耶形像畫作赤色，如同閻浮金（一種金色）。旁邊兩點是黑色，如同劫災之火（世界末日之火）。因為其本性是白凈的，所以具有息災的作用。兼具黃色，是增益的作用。赤色是降伏焚燒的作用。黑色是摧伏大的障礙並且攝召的作用。而且這個字的形體是方便之門。應當知道它等同於大空的顏色，具備種種事業。 此外，在下文的十二火中，阿字是智慧火。三昧耶形像是行滿火。具有攝召的意義是風燥火。具有降伏的意義是盧醯多火（紅色之火）。黃赤和合是沒栗拏火。兼具赤黑色是忿怒火。兼備眾多顏色是阇吒羅火。總而言之，它完全具備十二種作用。應當廣泛地演說它。接下來的句子都是互相解釋的。第一句『摩訶扇底』（Mahāśānti）是『大寂』的意思。『檗多』是『逝』的意思。意思是如來因為這一個字的意義，去往本性常寂的大涅槃之中。阿字的形體是本寂。因為具備三昧耶形像所以善逝。具備凈除之點所以涅槃。不動之處就是行就是到。等同於大空無所不遍。所以說『大寂』。下一句『扇底羯啰』（Śāntikara）是『作寂』的意思，意思是這個字門方便滿足，所以常遍十方三世，普遍地作普門事業，成就眾生，都令他們去往大寂之中。所以說『作寂』。 接下來是『缽啰睒摩達磨涅若多』（praśānta dharma nirjāta），『缽啰』（pra）是最勝的意義，『睒摩』（śānta）是證得這個寂。重新解釋前一句，因為作寂所以就是寂中之寂。為什麼呢？因為寂畢竟不可得所以常作，作畢竟不可得所以常寂。一切世間不能思議。所以說最勝。『達磨』（dharma）是法，『涅若多』（nirjāta）是生。從何而生？就是從這不可思議的寂業中生出。因為動寂畢竟平等，所以從本不生句中，具備生。
【English Translation】 English version The true meaning of the Śāntika mantra (mantra for pacifying calamities) lies in this. Furthermore, when performing the ritual, one should contemplate this letter (A-kāra, the seed syllable in Sanskrit representing emptiness). Its surrounding is adorned with a garland of light, emerging from flames, possessing three colors. Its essence is yellowish-white. Its Samaya form (symbolic representation) is depicted in red, like Jambudvipa gold (a type of gold). The two dots beside it are black, like the fire of the kalpa's destruction (the fire at the end of the world). Because its inherent nature is pure white, it has the function of pacifying calamities. Combined with yellow, it is for increasing benefits. Red is for subduing and burning. Black is for crushing great obstacles and summoning. Moreover, the form of this letter is the gate of skillful means. It should be known that it is equivalent to the color of great emptiness, possessing various activities. Furthermore, among the twelve fires mentioned below, the A-kāra is the fire of wisdom. The Samaya form is the fire of complete practice. Possessing the meaning of summoning is the windy and dry fire. Possessing the meaning of subduing is the Lohita fire (red fire). The combination of yellow and red is the Mṛgaṇā fire. Combined with red and black is the wrathful fire. Possessing all colors is the Jaṭala fire. In short, it fully possesses twelve kinds of functions. It should be extensively expounded. The following sentences all explain each other. The first sentence, 'Mahāśānti' (great peace), means 'great quiescence'. 'Gata' means 'gone'. It means that the Tathāgata (Thus Come One) because of the meaning of this one letter, goes to the great Nirvāṇa (liberation) of the inherently quiescent nature. The form of the A-kāra is inherently quiescent. Because it possesses the Samaya form, it is well-gone. Because it possesses the point of purification, it is Nirvāṇa. The place of non-movement is where one acts and arrives. It is equivalent to great emptiness, pervading everywhere. Therefore, it is called 'great quiescence'. The next sentence, 'Śāntikara' (maker of peace), means 'making quiescence', meaning that this letter-gate is complete with skillful means, so it constantly pervades the ten directions and three times, universally performing the activities of the universal gate, accomplishing sentient beings, causing them all to go to great quiescence. Therefore, it is called 'making quiescence'. Next is 'praśānta dharma nirjāta', 'pra' is the meaning of supreme, 'śānta' is the attainment of this quiescence. Re-explaining the previous sentence, because of making quiescence, it is the quiescence within quiescence. Why? Because quiescence is ultimately unattainable, so it is constantly making, and making is ultimately unattainable, so it is constantly quiescent. All the world cannot conceive of it. Therefore, it is called supreme. 'Dharma' is the law, 'nirjāta' is birth. From where does it arise? It arises from this inconceivable quiescent activity. Because movement and quiescence are ultimately equal, from the sentence of inherently non-arising, it possesses birth.
根莖枝葉花果。成菩提樹王。猶如火界能燒能養。金剛智火亦爾。用凈除點燒。三昧點養也。次云阿婆嚩薩嚩婆嚩。又是轉釋前句。故云無自性。一切自性以本。性寂而從緣起故無自性。從緣起者皆本性寂。是故為一切法自性。以此義故。妄想不生而大空生也。次云達么三曼多缽啰缽多。又轉釋前句。以此義故。如來於一切法平等。謂成無上菩提。缽啰缽多是獲得義。以無所得故得此平等句也。余如上釋。凡護摩時當有種種相現。或時燒火不燃。燃或速滅不甚熾盛。或煙起無焰或煙甚濁。或出聲猶如驢畜等音。人不樂聞。或言不成就等。當知障礙不成之相。或煙焰中作寶瓶寶網師子車乘等種種妙形。或聲如鐘鈴螺貝等音樂之響。或出吉祥成就之音。當知是無礙悉地之相。乃至善作護摩者。當於是中曲蒙旨授了了具知通塞之相也。凡護摩各隨所應事業。或以寂靜或以歡喜。或以威猛之心。所被衣服有白黃赤。當北向東向南向而坐。其漫荼羅亦有圓方三角之異。色亦可知。其護摩薪。息災用樹最上枝。增益用樹中枝。若折伏事應以樹根。若息災事。應以蘇乳大麥密及乳粥。茅草之牙軍那花白檀香無憂木。若增益事。應以乳粥酪飯蜜乳酪粥胡麻。天木回香天門冬龍花諸谷等。若折伏事。應以赤白芥子或芥子油。毒藥骨發諸荊
【現代漢語翻譯】 現代漢語譯本 根、莖、枝、葉、花、果，成就菩提樹王（指證悟的象徵）。猶如火界能燃燒也能滋養，金剛智火（指智慧之火）也是如此，用以凈化、去除、點燃，三昧（指禪定）能滋養。接下來是『阿婆嚩薩嚩婆嚩』，這又是對前一句的進一步解釋，所以說『無自性』。一切自性以其本性寂靜而從因緣生起，所以是無自性。從因緣生起的事物，其本性都是寂靜的，因此是一切法（指所有事物）的自性。因為這個道理，妄想不生起，而大空（指空性）生起。接下來是『達么三曼多缽啰缽多』，又是對前一句的進一步解釋。因為這個道理，如來（指佛）對於一切法是平等的，謂成就無上菩提（指最高的覺悟）。缽啰缽多是獲得的意思，因為沒有獲得任何東西，所以得到這個平等句。其餘的解釋如上所述。 凡是護摩（指火供）的時候，應當有種種現象出現。有時燒火不燃，燃燒或者迅速熄滅，不很旺盛，或者冒煙卻沒有火焰，或者煙很渾濁，或者發出聲音猶如驢畜等的聲音，令人不悅。或者說不成就等等，應當知道這是障礙不成的徵兆。或者煙焰中出現寶瓶、寶網、獅子、車乘等種種美妙的形狀，或者聲音如鐘、鈴、螺、貝等音樂的響聲，或者發出吉祥成就的聲音，應當知道這是無礙成就的徵兆。乃至善於作護摩的人，應當從中隱約地領會旨意，清楚地知道通達與阻塞的徵兆。 凡是護摩，各自根據所應的事業，或者以寂靜，或者以歡喜，或者以威猛的心。所穿的衣服有白色、黃色、紅色。應當面向北、面向東、面向南而坐。其曼荼羅（指壇城）也有圓形、方形、三角形的差異，顏色也可以知道。其護摩用的柴薪，息災（指消除災難）用樹的最上枝，增益（指增長利益）用樹的中枝，如果是折伏（指降伏）之事，應當用樹根。如果是息災之事，應當用酥油、牛奶、大麥、蜂蜜以及乳粥、茅草的嫩芽、軍那花、白檀香、無憂木。如果是增益之事，應當用乳粥、酪飯、蜂蜜、乳酪粥、胡麻、天木、回香、天門冬、龍花、各種穀物等。如果是折伏之事，應當用赤色、白色芥子或者芥子油、毒藥、骨頭、頭髮、各種荊棘。
【English Translation】 English version Roots, stems, branches, leaves, flowers, and fruits, becoming the Bodhi tree king (symbol of enlightenment). Just as the fire realm can burn and nourish, so too is the Vajra wisdom fire (fire of wisdom), used for purification, removal, and ignition, with Samadhi (meditation) nourishing it. Next is 'Apava Sva Bhava', which further explains the previous phrase, hence saying 'no self-nature'. All self-nature, by its inherent nature, is quiescent and arises from conditions, therefore it is without self-nature. That which arises from conditions is inherently quiescent, therefore it is the self-nature of all dharmas (all things). Because of this principle, delusion does not arise, and great emptiness (emptiness) arises. Next is 'Dharma Samanta Prapta', which further explains the previous phrase. Because of this principle, the Tathagata (Buddha) is equal to all dharmas, meaning the attainment of unsurpassed Bodhi (highest enlightenment). Prapta means attainment; because nothing is attained, this phrase of equality is obtained. The remaining explanations are as above. Whenever performing Homa (fire ritual), various signs should appear. Sometimes the fire does not ignite, or it ignites and quickly extinguishes, not very vigorous, or smoke rises without flame, or the smoke is very turbid, or it emits sounds like donkeys or other animals, unpleasant to hear. Or speech is not accomplished, etc., one should know these are signs of obstruction and failure. Or in the smoke and flames appear precious vases, jeweled nets, lions, chariots, and other wonderful shapes, or sounds like bells, chimes, conches, and other musical sounds, or auspicious and accomplished sounds are emitted, one should know these are signs of unobstructed success. Even those skilled in performing Homa should subtly grasp the meaning, clearly know the signs of passage and obstruction. For all Homa, according to the appropriate activity, either with a peaceful, joyful, or fierce mind. The clothing worn may be white, yellow, or red. One should sit facing north, east, or south. The Mandala (sacred circle) also has differences in round, square, and triangular shapes, and the colors can also be known. For the firewood used in Homa, for pacifying (removing calamities) use the uppermost branches of the tree, for increasing benefits use the middle branches of the tree, and for subduing (overcoming) use the roots of the tree. For pacifying, use ghee, milk, barley, honey, milk porridge, sprouts of thatch grass, Kunda flowers, white sandalwood, and Saraca asoca wood. For increasing benefits, use milk porridge, curd rice, honey, yogurt porridge, sesame, celestial wood, fennel, asparagus, dragon flowers, and various grains. For subduing, use red and white mustard seeds or mustard oil, poison, bones, hair, and various thorns.
蕀等有刺之木。雖經不具說當以類推之。又隨焚蘇遍數胡麻亦然。余則隨意多少。最初最後皆應滿𪭜蘇護摩。諸餘法事例爾。凡息災護摩。先須作降伏法。若所用真言中有降伏義者。直爾依本而誦。若無其義則當依法增加。用芥子等降伏相應物。作一七遍或二七遍護摩。次觀增益相應句義及其供物。又作一二七遍。方乃具足作寂災法。如作增益護摩。先須作降伏法。方乃具足作增益法。其降伏護摩。一法直成不須設前方便。當知此漫荼羅。具有三種法事也。瞿醯云。灌頂了后。復當依法護摩。先用漫荼羅主真言焚蘇百遍。次當以寂靜真言。用蘇密酪和飯百遍。次用胡麻百遍。方乃廣示漫荼羅。至事畢將散時。師當自灑其身更奉閼伽。次第供養一一諸尊。次以曼荼羅主護摩八百遍。次以寂靜真言百遍。次以部心作廿一遍。次以一一諸尊真言。用牛蘇各護摩七遍。然後以本持真言隨意護摩。方作解界發遣等法。或復依前作總相方便亦得。今此經中。阿娑嚩三字。如字輪品所說。即是三部。心真言也。若是余時三種法事。但于檀中持誦畢已。即當出作護摩。或若作成就護摩。則須五處相直。第一本尊。第二火爐。第三所成就物。第四蘇器。第五阿阇梨座位。其所成物。先以凈葉承覆。每一取蘇等。皆以𪭜加於葉上。方乃焚之
【現代漢語翻譯】 現代漢語譯本 荊棘等有刺的樹木，即使經典沒有詳細說明，也應當根據類別來推斷。還有，隨著焚燒蘇油的遍數，胡麻也是這樣。其餘的則隨意多少。最初和最後都應當用滿勺的蘇油護摩。其餘的法事也照此辦理。凡是息災護摩，首先必須作降伏法。如果所用的真言中有降伏的意義，就直接按照原本來誦唸。如果沒有這個意義，就應當依法增加，用芥子等與降伏相應的物品，作一七遍或二七遍護摩。然後觀想增益相應的語句意義以及供品，又作一二七遍，才能夠完備地作寂災法。如果作增益護摩，首先必須作降伏法，才能夠完備地作增益法。那降伏護摩，一次法事直接完成，不需要設定前方便。應當知道這曼荼羅（Mandala，壇場），具有三種法事。瞿醯（Guhi，人名）說，灌頂完畢后，又應當依法護摩，先用曼荼羅主真言焚燒蘇油一百遍，然後應當用寂靜真言，用蘇油、蜂蜜、乳酪和米飯混合物一百遍，再用胡麻一百遍，才能夠廣泛地展示曼荼羅。到事情完畢將要結束時，阿阇梨（Acharya，導師）應當親自灑凈自身，再次奉獻閼伽（Argha，供水），次第供養每一位諸尊。然後用曼荼羅主護摩八百遍，再用寂靜真言一百遍，再用部心真言作二十一遍，再用每一位諸尊的真言，用牛蘇油各自護摩七遍，然後用本持真言隨意護摩，才作解界、發遣等法。或者也可以依照前面作總相方便。現在這部經中，阿（A）、娑（Sa）、嚩（Va）三個字，如字輪品所說，就是三部的心真言。如果是其餘時候的三種法事，只要在壇中持誦完畢，就應當出去作護摩。或者如果作成就護摩，就必須五處相對，第一是本尊，第二是火爐，第三是所成就的物品，第四是蘇油器，第五是阿阇梨的座位。那所成就的物品，先用乾淨的葉子承托覆蓋，每一次取蘇油等，都用勺子加上在葉子上，然後才焚燒它。 English version Thorny trees and the like, even if not explicitly mentioned in the scriptures, should be inferred by analogy. Similarly, the number of times sesame seeds are burned along with ghee (clarified butter) should also be determined in this way. For other offerings, the quantity can be adjusted as desired. Both the beginning and the end should involve a full ladle of ghee for the homa (fire ritual). Other rituals should follow this example. In general, for pacifying homa, one must first perform a subjugation ritual. If the mantra (sacred utterance) being used contains the meaning of subjugation, then it should be recited directly according to the original text. If it does not have this meaning, then it should be increased according to the Dharma (teachings), using mustard seeds or other items corresponding to subjugation, performing homa for one or two sets of seven times. Then, contemplate the meaning of the phrases corresponding to increase and the offerings, and perform another one or two sets of seven times. Only then can the pacifying ritual be performed completely. If performing an increasing homa, one must first perform a subjugation ritual before completely performing the increasing ritual. The subjugation homa is completed directly in one ritual and does not require preliminary preparations. It should be known that this Mandala (sacred diagram) possesses three types of rituals. Guhi (name of a person) said, 'After the Abhisheka (initiation), one should again perform homa according to the Dharma. First, use the main mantra of the Mandala to burn ghee one hundred times. Then, use the pacifying mantra with a mixture of ghee, honey, curd, and rice one hundred times. Next, use sesame seeds one hundred times. Only then can the Mandala be widely displayed. When the event is finished and about to conclude, the Acharya (teacher) should purify himself by sprinkling water and offer Argha (water offering) again, successively offering to each of the deities. Then, perform homa with the main mantra of the Mandala eight hundred times, then with the pacifying mantra one hundred times, then with the heart mantra of the family twenty-one times, then with the mantra of each of the deities, using cow ghee for each homa seven times. Then, perform homa with the root mantra as desired, before performing the rituals of releasing the boundary and sending off the deities. Alternatively, one can follow the previous method of performing the general preliminary practices. In this Sutra (scripture), the three syllables A (seed syllable), Sa (seed syllable), and Va (seed syllable), as described in the chapter on the wheel of syllables, are the heart mantras of the three families. If it is the three types of rituals at other times, then after finishing the recitation in the Mandala, one should go out and perform homa. Or, if performing an accomplishment homa, then the five places must be aligned: first, the principal deity; second, the fire pit; third, the object to be accomplished; fourth, the ghee container; fifth, the seat of the Acharya. The object to be accomplished should first be placed on a clean leaf. Each time ghee or other items are taken, they should be added to the leaf with a ladle before being burned.'
【English Translation】 English version Thorny trees and the like, even if not explicitly mentioned in the scriptures, should be inferred by analogy. Similarly, the number of times sesame seeds are burned along with ghee (clarified butter) should also be determined in this way. For other offerings, the quantity can be adjusted as desired. Both the beginning and the end should involve a full ladle of ghee for the homa (fire ritual). Other rituals should follow this example. In general, for pacifying homa, one must first perform a subjugation ritual. If the mantra (sacred utterance) being used contains the meaning of subjugation, then it should be recited directly according to the original text. If it does not have this meaning, then it should be increased according to the Dharma (teachings), using mustard seeds or other items corresponding to subjugation, performing homa for one or two sets of seven times. Then, contemplate the meaning of the phrases corresponding to increase and the offerings, and perform another one or two sets of seven times. Only then can the pacifying ritual be performed completely. If performing an increasing homa, one must first perform a subjugation ritual before completely performing the increasing ritual. The subjugation homa is completed directly in one ritual and does not require preliminary preparations. It should be known that this Mandala (sacred diagram) possesses three types of rituals. Guhi (name of a person) said, 'After the Abhisheka (initiation), one should again perform homa according to the Dharma. First, use the main mantra of the Mandala to burn ghee one hundred times. Then, use the pacifying mantra with a mixture of ghee, honey, curd, and rice one hundred times. Next, use sesame seeds one hundred times. Only then can the Mandala be widely displayed. When the event is finished and about to conclude, the Acharya (teacher) should purify himself by sprinkling water and offer Argha (water offering) again, successively offering to each of the deities. Then, perform homa with the main mantra of the Mandala eight hundred times, then with the pacifying mantra one hundred times, then with the heart mantra of the family twenty-one times, then with the mantra of each of the deities, using cow ghee for each homa seven times. Then, perform homa with the root mantra as desired, before performing the rituals of releasing the boundary and sending off the deities. Alternatively, one can follow the previous method of performing the general preliminary practices. In this Sutra (scripture), the three syllables A (seed syllable), Sa (seed syllable), and Va (seed syllable), as described in the chapter on the wheel of syllables, are the heart mantras of the three families. If it is the three types of rituals at other times, then after finishing the recitation in the Mandala, one should go out and perform homa. Or, if performing an accomplishment homa, then the five places must be aligned: first, the principal deity; second, the fire pit; third, the object to be accomplished; fourth, the ghee container; fifth, the seat of the Acharya. The object to be accomplished should first be placed on a clean leaf. Each time ghee or other items are taken, they should be added to the leaf with a ladle before being burned.'
。若成就有情。當於置物之處圖畫其像。余如上說。若為人護摩。則一一稱名方投火中。若無漫荼羅但作護摩法者。當繞爐作一重漫荼羅置諸尊座位。欲請諸尊供養。廣略隨意耳。蘇悉地云護摩了已。皆當用本持真言。加持凈水以手巡繞。散灑爐中三度。須復請火天重受余供。乃至想還本座。所殘谷蘇密酪等總和一處用火天真言三轉持之而作護摩。重作護身護方等印。乃至解界方可發遣也。瞿醯云。第六夜作弟子法竟。為除障故先作降伏護摩。次為自增益故以部心真言護摩。然後以寂靜真言作息災護摩。至臨作法事時。若數有不善相者。當以部母真言作息災護摩。焚蘇及薪各百遍。于作法之明日。為滿所闕乏故。更作息災護摩八百遍。然此火法。亦是支分中難事。以將除災障增益正法威勢。是故諸為難者。皆於此中伺求其便。若不一一明瞭當自損傷。不可率情妄作也。
經云。行者護摩竟。應教令儭施。以下是答秘密主問中雲何供養師句。猶屬加持教授支分也。所以自教弟子令其儭施者。非為貪著是物而求索之。為發生彼善根成就灌頂功德故。若弟子能以內外所有種種資財。為求大事因緣無所慳惜。至誠殷重奉報傳法之人。則能摧壞無量宿障。又自見檀那利益深生慶幸之心。我今舍此世間所愛之財。五家所共多
【現代漢語翻譯】 現代漢語譯本：如果想要成就眾生，應當在放置物品的地方繪製本尊的畫像，其餘的都如上面所說。如果是爲了某人進行護摩，則一一稱念其名字，然後投入火中。如果沒有壇城（漫荼羅），只是進行護摩法，應當圍繞火爐設定一重壇城，安置諸尊的座位。想要迎請諸尊供養，可以根據情況簡略或詳細地進行。蘇悉地經中說，護摩完畢后，都應當用本尊的真言，加持凈水，用手巡繞，向火爐中灑三次。必須再次迎請火天，重新接受剩餘的供品，乃至觀想火天返回本座。將剩餘的穀物、酥油、蜂蜜等全部混合在一起，用火天真言唸誦三遍後進行護摩。重新結護身印、護方印等，乃至解除結界后才可以遣送諸尊。瞿醯經中說，第六夜完成弟子的法事後，爲了消除障礙，首先進行降伏護摩。其次爲了自身增益，用部心真言進行護摩。然後用寂靜真言進行息災護摩。到臨近作法事的時候，如果出現不好的徵兆，應當用部母真言進行息災護摩，焚燒酥油和柴火各一百遍。在作法的第二天，爲了彌補所欠缺的，再次進行息災護摩八百遍。然而這種火供法，也是支分中困難的事情。因為它能夠消除災障，增長正法的威勢。因此，對於那些感到困難的人，都可以在這裡尋求方便。如果不一一明瞭，將會自我損傷，不可隨意妄為。
經中說，行者護摩完畢后，應該教導弟子進行佈施。以下是回答秘密主提問中『如何供養上師』的句子，仍然屬於加持教授的支分。所以自己教導弟子讓他們進行佈施，不是因為貪戀這些物品而索取，而是爲了引發他們的善根，成就灌頂的功德。如果弟子能夠將內外所有的各種資財，爲了求得大事因緣而毫不吝惜，至誠殷重地奉獻給傳法之人，就能摧毀無量宿世的業障。又能看到佈施的利益，深深地產生慶幸之心，『我今天捨棄了世間所愛的財物，這些財物是五家（國王、盜賊、水、火、不肖子孫）所共有的，多
【English Translation】 English version: If one wishes to accomplish sentient beings, one should draw the image of the deity at the place where the offerings are placed, and the rest should be done as mentioned above. If the homa (護摩) (homa, fire ritual) is performed for someone, then one should recite their name one by one and throw it into the fire. If there is no mandala (漫荼羅) (mandala, sacred diagram) but only the homa ritual is performed, one should create a single-layered mandala around the furnace and place the seats of the deities. If one wishes to invite the deities for offerings, one can do so briefly or in detail as one wishes. The Susiddhi Sutra says that after the homa is completed, one should use the root mantra, bless the pure water, and sprinkle it around the furnace three times with one's hand. One must invite the Fire God (火天) (Agni) again to receive the remaining offerings, and even visualize the Fire God returning to his seat. Mix all the remaining grains, ghee, honey, etc. together, recite the Fire God mantra three times, and perform homa. Re-form the protective body seal, the protective direction seal, etc., and only after dissolving the boundary can the deities be dismissed. The Guhya Sutra says that after completing the disciple's ritual on the sixth night, one should first perform the subjugation homa to remove obstacles. Next, for one's own benefit, perform homa with the heart mantra of the family. Then, perform the pacifying homa with the peaceful mantra. When approaching the time of performing the ritual, if there are unfavorable signs, one should perform the pacifying homa with the mother mantra of the family, burning ghee and firewood one hundred times each. On the day after the ritual, to make up for what is lacking, perform the pacifying homa eight hundred times again. However, this fire ritual is also a difficult matter among the branches. Because it can eliminate disasters and increase the power of the Dharma. Therefore, those who find it difficult can seek convenience here. If one does not understand each and every detail, one will harm oneself and should not act rashly.
The sutra says that after the practitioner has completed the homa, they should instruct the disciple to make offerings. The following is the answer to the question of the Secret Lord (秘密主) (Guhyapada) about 'how to make offerings to the guru', which still belongs to the branch of empowerment and instruction. Therefore, the reason for instructing disciples to make offerings is not to crave these objects and demand them, but to generate their roots of virtue and accomplish the merits of empowerment. If the disciple can offer all kinds of wealth, both internal and external, without any stinginess, and sincerely and respectfully offer it to the person who transmits the Dharma, they can destroy countless past obstacles. They can also see the benefits of generosity and deeply rejoice, 'Today I have given up the wealth that is loved in the world, which is shared by the five families (king, thieves, water, fire, and unworthy descendants), and is often
諸過患。用貨無上法寶正法之財。遍施眾生常無窮盡。以是思惟已其心歡喜。歡喜故則離疑悔。離疑悔故便得內寂安樂而住。然後以法水灌之。則能永離塵垢也。若無物者。乃至捨身而供養師。謂以此身奉事供給阿阇梨。不憚疲苦常不捨離。咨求正法乃至不惜軀命。為求道故。爾時阿阇梨。感其殷重生悲念心。誨以深秘方便。乃至自所受持真言功行。垂滿於道場中。作法回用施之。少用功力得大成就。此是諸施中上也。瞿醯云。弟子當於護摩處。以至誠心頂禮阿阇梨。先當奉獻衣裁二匝。然後舍施余財。又彼文是灌頂了。廣示漫荼羅相。教真言印方乃奉施。與此經不同。任隨所用耳。經云。已為作加護。應召而告言者。謂從初召入以來。皆是加持方便。今為起發其心故。又復教授而告之言。今此勝福田。一切佛所說。為欲廣饒益。一切諸有情者。謂世尊見眾生等。自從無始以來。恒常匱乏內外資財。諸有所為不得自在。以是因緣墮無暇處。不能疾至無上菩提。是故同以加持神力。說此無上福田也。以此大悲藏中。一切普門大海無不畢集。今於此中廣種無限善根故。從今生以後盡未來際。常作如意珠身虛空藏身。能滿自他一切希愿。故云廣饒益一切眾生也。複次已施第一義僧及傳法人竟。復教令供養世諦和合僧。若施和
【現代漢語翻譯】 現代漢語譯本：各種過患都可以用無上的法寶——正法之財來消除。將正法普遍施予眾生，使其常無窮盡。這樣思惟后，內心充滿歡喜。因為歡喜，所以能遠離疑惑和後悔。遠離疑惑和後悔，就能得到內心的寂靜安樂。然後用佛法之水灌溉，就能永遠脫離塵世的污垢。如果沒有財物，甚至可以捨棄自身來供養阿阇梨（Acharya，導師），即用此身奉事和供給阿阇梨，不畏懼疲憊和辛苦，常常不捨離阿阇梨，諮詢和尋求正法，甚至不惜生命，爲了求道。這時，阿阇梨感動於他的慇勤和重視，生起悲憫之心，用深奧秘密的方便法門教誨他，甚至將自己所受持的真言（Mantra，咒語）功行，在道場中修持圓滿后，用法力迴向施予他，這樣就能用很少的功力獲得大的成就。這是所有佈施中最殊勝的。瞿醯（Guheya，秘密）說，弟子應當在護摩（Homa，火供）之處，以至誠之心頂禮阿阇梨，先應當奉獻衣物纏繞兩圈，然後舍施其餘財物。而且那段文字是灌頂（Abhisheka，一種佛教儀式）完畢后，廣泛展示曼荼羅（Mandala，壇城）的形象，教導真言和手印的方法，然後才奉獻佈施，與此經不同，可以根據情況靈活運用。經中說，『已經為他作了加持，而告訴他』，意思是說從最初召請進入道場以來，都是加持的方便。現在爲了啓發他的內心，又進一步教授並告訴他，現在這殊勝的福田，是一切佛所說的，爲了廣泛地饒益一切有情眾生。世尊看到眾生等，自從無始以來，恒常匱乏內外資財，所做的事情都不能自在，因為這樣的因緣而墮入沒有閑暇之處，不能快速到達無上菩提。所以共同用加持的神力，宣說這無上的福田。在這大悲藏中，一切普門大海無不聚集。現在於此中廣泛種植無限的善根，從今生以後直到未來，常常能成就如意珠身和虛空藏身，能夠滿足自己和他人的所有希望，所以說廣泛饒益一切眾生。再次，已經佈施給第一義僧（Paramartha-samgha，勝義僧）和傳法人之後，再教令供養世諦和合僧（Samvriti-samgha，世俗僧）。如果佈施給和合僧
【English Translation】 English version: All faults can be eliminated by using the supreme Dharma treasure, the wealth of the True Dharma. Universally bestow the Dharma upon all sentient beings, making it eternally inexhaustible. Having contemplated in this way, one's heart is filled with joy. Because of joy, one can be free from doubt and regret. Being free from doubt and regret, one can attain inner peace and dwell in bliss. Then, irrigating with the water of Dharma, one can forever be liberated from the defilements of the world. If one has no possessions, one can even sacrifice one's body to make offerings to the Acharya (teacher). That is, to serve and provide for the Acharya with this body, not fearing fatigue and hardship, constantly remaining close to the Acharya, consulting and seeking the True Dharma, even at the cost of one's life, for the sake of seeking the Path. At this time, the Acharya, moved by his diligence and respect, generates a compassionate heart, and instructs him with profound and secret expedient methods, even bestowing upon him the Mantra (sacred utterance) practices that he himself has upheld. After completing the practice in the Mandala (sacred diagram) , he redirects the merit and bestows it upon him, so that he can achieve great accomplishments with little effort. This is the most supreme of all offerings. Guheya (secret one) said, 'The disciple should prostrate to the Acharya at the Homa (fire offering) place with utmost sincerity, first offering clothing wrapped twice around, and then bestowing the remaining wealth.' Moreover, that passage refers to after the Abhisheka (initiation), extensively displaying the image of the Mandala, teaching the methods of Mantra and Mudra (hand gesture), and then making offerings. This differs from this Sutra, and can be applied flexibly according to the circumstances. The Sutra says, 'Having already performed the empowerment for him, and then telling him,' meaning that from the initial summoning and entry into the Mandala, all are expedient means of empowerment. Now, in order to inspire his mind, he further teaches and tells him, 'Now, this supreme field of merit is what all Buddhas have spoken, for the sake of extensively benefiting all sentient beings.' The World Honored One sees that sentient beings, since beginningless time, have constantly lacked internal and external resources, and are unable to act freely in what they do, and because of these conditions, they fall into places without leisure, and cannot quickly reach unsurpassed Bodhi (enlightenment). Therefore, together, with the power of empowerment, they proclaim this unsurpassed field of merit. In this great treasury of compassion, all the universal gates of the great ocean are completely gathered. Now, within this, extensively plant limitless roots of goodness, so that from this life onwards, until the end of the future, one can constantly attain the body of a wish-fulfilling jewel and the body of the Space Treasury, capable of fulfilling all the hopes of oneself and others, therefore it is said to extensively benefit all sentient beings. Furthermore, having already made offerings to the Paramartha-samgha (the Sangha of ultimate meaning) and the Dharma transmitter, then instruct them to make offerings to the Samvriti-samgha (the Sangha of conventional truth). If one makes offerings to the harmonious Sangha
合僧時。十方一切凡聖眾僧。皆悉有分。是故此福。如虛空雲海不可思議。當獲于大果者。是究竟利。若於此中樹福。如食金剛畢竟不消。要至金剛地際然後止住。故生公云。一豪之善皆趣佛果也。次明世間希愿故。復說世間義利。所謂無盡大資財。世說常隨生。此是世界悉檀。故云世說。如薄拘羅以一訶梨勒施僧故。九十一劫以來。常無疾患終不橫死。阿那律以一食施辟支佛故。亦于無量劫來。常與寶藏俱生。如本生經中廣說。故云常隨生也。複次有部毗尼中說。大迦葉舍利弗目乾連須菩提四大弟子猶如賢瓶。若人凈心供養竟。希求世間現報無不如願。何況施一切僧者。當知十方世界諸如是等具德之人。皆在其中。乃至無學聖人慾延壽住世。猶籍僧力。是故汝今為欲成就悉地果故。當令所修檀施具足無缺。復當以歡喜心供養世諦現前僧。以十方僧不可盡集故。但于界內隨現前集會者施之。即是施一切僧也。
經云。爾時毗盧遮那世尊。復告執金剛秘密主。以下明灌頂法。亦屬加持教授分。然此灌頂亦通諸餘法事。或可別為一種支分也。阿阇梨作第二漫荼羅。當與中漫荼羅相對。去大漫荼羅二肘。第二是次小之義。即是相待言之也。凡火爐應當中胎。若處所不便。得漸移近南。乃至對西南角。此灌頂壇又在火壇
【現代漢語翻譯】 現代漢語譯本 合僧時，十方一切凡聖眾僧（指所有凡人和聖人），皆悉有分。是故此福，如虛空雲海不可思議。當獲于大果者，是究竟利。若於此中樹福，如食金剛畢竟不消。要至金剛地際然後止住。故生公云：『一豪之善皆趣佛果也。』 次明世間希愿故，復說世間義利，所謂無盡大資財，世說常隨生。此是世界悉檀（指世俗的教義）。故云世說。如薄拘羅（一位佛陀的弟子）以一訶梨勒（一種藥材）施僧故，九十一劫以來，常無疾患終不橫死。阿那律（佛陀的另一位弟子）以一食施辟支佛（一種佛教修行者）故，亦于無量劫來，常與寶藏俱生。如本生經中廣說，故云常隨生也。 複次有部毗尼（佛教律藏的一個派別）中說，大迦葉（佛陀的弟子），舍利弗（佛陀的弟子），目乾連（佛陀的弟子），須菩提（佛陀的弟子）四大弟子猶如賢瓶。若人凈心供養竟，希求世間現報無不如願。何況施一切僧者，當知十方世界諸如是等具德之人，皆在其中。乃至無學聖人慾延壽住世，猶籍僧力。是故汝今為欲成就悉地果（指成就）故，當令所修檀施具足無缺。復當以歡喜心供養世諦現前僧。以十方僧不可盡集故，但于界內隨現前**者施之，即是施一切僧也。 經云：『爾時毗盧遮那世尊（佛的名字），復告執金剛秘密主（菩薩的名字）。』以下明灌頂法，亦屬加持教授分。然此灌頂亦通諸餘法事，或可別為一種支分也。阿阇梨（老師）作第二漫荼羅（壇城），當與中漫荼羅相對。去大漫荼羅二肘。第二是次小之義，即是相待言之也。凡火爐應當中胎。若處所不便，得漸移近南，乃至對西南角。此灌頂壇又在火壇
【English Translation】 English version When offering to the Sangha (community of monks), all sentient beings and sages of the ten directions participate. Therefore, this merit is as inconceivable as the clouds and seas in the void. To obtain great fruit is ultimate benefit. If one plants blessings in this way, it is like eating vajra (diamond), which will never be digested. It will only stop at the vajra ground. Therefore, Master Sheng Gong said, 'Even a tiny bit of goodness leads to Buddhahood.' Next, to clarify worldly hopes, it further explains worldly benefits, such as endless great wealth, which is said to constantly accompany one's birth. This is the worldly Sidhanta (established doctrine). Therefore, it is called 'worldly saying.' For example, because Bhadrakara (a disciple of the Buddha) offered a single haritaki fruit (a type of medicine) to the Sangha, he has been free from illness and has not died an untimely death for ninety-one kalpas (eons). Because Aniruddha (another disciple of the Buddha) offered a single meal to a Pratyekabuddha (a type of Buddhist practitioner), he has been constantly born with treasures for countless kalpas. As extensively described in the Jataka tales, hence the saying 'constantly accompanies one's birth.' Furthermore, the Mulasarvastivada Vinaya (a branch of Buddhist monastic rules) states that the four great disciples, Mahakasyapa (a disciple of the Buddha), Sariputra (a disciple of the Buddha), Maudgalyayana (a disciple of the Buddha), and Subhuti (a disciple of the Buddha), are like virtuous vases. If people offer to them with pure hearts, their worldly wishes will be fulfilled. How much more so for those who offer to the entire Sangha! Know that all such virtuous individuals in the ten directions are included within. Even Arhats (enlightened beings) who wish to prolong their lives still rely on the power of the Sangha. Therefore, if you wish to achieve the Siddhi fruit (accomplishment), you should ensure that your almsgiving is complete and without deficiency. Furthermore, you should offer with a joyful heart to the Sangha that is present in the mundane realm. Because it is impossible to gather all the Sangha from the ten directions, simply offer to those who are present within the boundary, which is equivalent to offering to the entire Sangha. The sutra says, 'At that time, the Bhagavan Vairocana (name of a Buddha) again addressed Vajrapani, the Lord of Secrets (name of a Bodhisattva).' The following explains the Abhisheka (initiation) method, which also belongs to the section on empowerment and instruction. However, this Abhisheka can also be applied to other Dharma activities or can be considered a separate branch. The Acharya (teacher) should create a second Mandala (sacred diagram), which should be opposite the central Mandala, two cubits away from the great Mandala. 'Second' means 'next smaller,' which is a relative term. Generally, the fire altar should be in the center. If the location is inconvenient, it can be gradually moved closer to the south, even to the southwest corner. This Abhisheka altar is also near the fire altar.
之北。亦令四方均等。唯置一門。門向壇開也。其壇四角外畫四執金剛。火方是東南。置住無戲論。涅哩底方置虛空無垢。風方置無垢眼。伊舍尼方被雜色衣。壇中作八葉大蓮花王鬢蕊具足。於四葉中置四伴侶菩薩。帝釋方曰總持自在菩薩。焰摩方曰念持菩薩。那伽方曰利益心菩薩。夜叉方曰悲者菩薩。其四隅之葉置四奉教者。火方名著雜色衣。涅哩底方名滿愿。風方名無礙。伊舍尼方名解脫。
經云。中央示法界。不可思議色者。即是此㘕字作純白色。所謂不思議法界之摽幟也。複次深秘釋者。方壇即是大因陀羅心王金剛界。住無戲論。即是本原性凈三世無障礙智戒。由此戒故一切戲論皆息。戲論息故得成無師大慧。塵翳都盡如凈虛空。故名虛空無垢。如虛空中無垢障時。極目十方無所不睹。般若亦爾。由離一切相故於一切種。無不見聞覺知。故名無垢眼。如明眼人則能自在作諸事業。今以無礙悲普觀一切根緣已。即當普現色身而道利之。故名著雜色衣。若已此四種金剛慧印。於一心具足無缺。即能鎮此心地。堪持灌頂慧身。猶若菩提樹下。從金剛地際以來皆悉堅實。是故如來成道時不傾不陷也。四伴侶者。謂心所有法是心王伴侶言。此凈法界心王成就四法。能行四種如來事。則堪灌頂受法王位。初云陀羅尼
【現代漢語翻譯】 現代漢語譯本： 之北，也要使四方均等，只設置一個門，門朝向壇場打開。在壇的四個角外畫上四位執金剛。火方（東南方）安置住無戲論（Avikalpavādin，不作無意義爭論者）。涅哩底方（西南方）安置虛空無垢（Vimalagarbha，清凈藏）。風方（西北方）安置無垢眼（Vimalanetra，無垢之眼）。伊舍尼方（東北方）披著雜色衣。壇中製作八葉大蓮花，花王的花蕊完備。在四個花葉中安置四位伴侶菩薩。帝釋方（東方）是總持自在菩薩（Dhāraṇīśvarasvabhāva，總持自在的自性）。焰摩方（南方）是念持菩薩（Smṛti-dhāra，憶持）。那伽方（西方）是利益心菩薩（Hitacitta，利益之心）。夜叉方（北方）是悲者菩薩（Karunākara，悲憫者）。在四個角落的花葉上安置四位奉教者。火方名為著雜色衣（Citraveśadhara，穿著雜色衣服者）。涅哩底方名為滿愿（Pūrnāśa，圓滿願望）。風方名為無礙（Apratihata，無阻礙）。伊舍尼方名為解脫（Mokṣa，解脫）。
經中說，中央顯示法界，不可思議的色者，就是這個㘕（Hūṃ）字，作純白色，這就是不可思議法界的標誌。再次進行深秘的解釋：方壇就是大因陀羅心王金剛界（Mahā-indracitta-vajradhātu-maṇḍala，偉大的因陀羅之心金剛界壇城）。住無戲論，就是本原性凈三世無障礙智戒（Prakṛtipariśuddha-tryadhvāvarana-jñāna-śīla，本性清凈，超越三世障礙的智慧戒律）。因為有這個戒律，一切戲論都止息。戲論止息，所以能成就無師大慧（Anācārya-mahāprajñā，無師自通的大智慧）。塵埃都消盡，如同清凈的虛空，所以名為虛空無垢。如同虛空中沒有垢障時，極目遠望十方沒有看不到的。般若（Prajñā，智慧）也是這樣，因為遠離一切相，所以對於一切種類，沒有不見聞覺知的，所以名為無垢眼。如同明眼人就能自在地做各種事業。現在用無礙的悲心普遍觀察一切根緣后，就應當普遍顯現色身來引導利益他們，所以名為著雜色衣。如果已經具備這四種金剛慧印，在一心中具足無缺，就能鎮住這心地，堪能持有灌頂慧身，猶如菩提樹下，從金剛地際以來都堅實，所以如來成道時不會傾斜或陷落。四伴侶，是指心所有法是心王的伴侶。這個清凈法界心王成就四法，能行四種如來事，就能堪受灌頂，接受法王位。首先是陀羅尼（Dhāraṇī，總持）。
【English Translation】 English version: North of it. Also, make the four directions equal. Only set up one door, with the door facing the altar. Outside the four corners of the altar, draw four Vajra-holders (Vajrapāṇi). The fire direction (southeast) is where you place the 'Dwelling without idle talk' (Avikalpavādin). The Nirṛti direction (southwest) is where you place 'Stainless Void' (Vimalagarbha). The wind direction (northwest) is where you place 'Stainless Eye' (Vimalanetra). The Īśāna direction (northeast) is where you place the one 'Clad in variegated garments'. In the center of the altar, create a large eight-petaled lotus, complete with the king's pistil and stamens. In the four petals, place four companion Bodhisattvas. In the Indra direction (east) is the 'All-Retaining Sovereign Bodhisattva' (Dhāraṇīśvarasvabhāva). In the Yama direction (south) is the 'Mind-Retaining Bodhisattva' (Smṛti-dhāra). In the Nāga direction (west) is the 'Benefiting Mind Bodhisattva' (Hitacitta). In the Yaksha direction (north) is the 'Compassionate One Bodhisattva' (Karunākara). In the four corner petals, place four who follow the teachings. The fire direction is named 'Clad in Variegated Garments' (Citraveśadhara). The Nirṛti direction is named 'Fulfilling Wishes' (Pūrnāśa). The wind direction is named 'Unobstructed' (Apratihata). The Īśāna direction is named 'Liberation' (Mokṣa).
The sutra says, 'The center reveals the Dharmadhātu (Dharmadhātu, the realm of reality), the inconceivable color,' which is the syllable Hūṃ (Hūṃ), made purely white. This is the emblem of the inconceivable Dharmadhātu. Furthermore, in a profound and secret explanation: the square altar is the Vajradhātu-maṇḍala (Vajradhātu-maṇḍala, the diamond realm mandala) of the Great Indra Mind King (Mahā-indracitta). 'Dwelling without idle talk' is the original pure nature, the unobstructed wisdom-discipline (Prakṛtipariśuddha-tryadhvāvarana-jñāna-śīla) of the three times. Because of this discipline, all idle talk ceases. Because idle talk ceases, one can achieve great wisdom without a teacher (Anācārya-mahāprajñā). The dust and defilements are completely exhausted, like a pure void, hence the name 'Stainless Void'. Just as when there are no defilements in the void, one can see everything in the ten directions without obstruction. Prajñā (Prajñā, wisdom) is also like this. Because it is apart from all characteristics, there is nothing that is not seen, heard, or known in all kinds. Hence the name 'Stainless Eye'. Just as a person with clear eyes can freely perform all kinds of activities, now, having universally observed all roots and conditions with unobstructed compassion, one should universally manifest a physical body to guide and benefit them. Hence the name 'Clad in Variegated Garments'. If one already possesses these four kinds of Vajra wisdom seals, complete and without lack in one's mind, one can stabilize this mind and be worthy of holding the wisdom body of empowerment, just like under the Bodhi tree, everything is solid from the Vajra ground up. Therefore, when the Tathāgata (Tathāgata, the thus-gone one) attained enlightenment, he did not tilt or sink. The four companions refer to the mental factors that are companions of the mind king. This pure Dharmadhātu mind king accomplishes four dharmas and can perform four kinds of Tathāgata deeds, then one is worthy of receiving empowerment and accepting the position of Dharma King. First is Dhāraṇī (Dhāraṇī, retention).
自在王者。即是通達阿字門。見此真言王時。即能於一切陀羅尼門皆得自在。故以為名。又以總持自在故。成如來念覺如意三昧王。能持萬佛國。如彼龍宮秘寶。能持大海不令泛溢。亦能持之令無秏竭。故曰念持。已得如是念寶便憶本願。普雨法財充滿法界。遍施眾生名利益心。已出無盡資財作無限大施。而諸下劣眾生。無心受用不肯求之。為此興大悲心。種種方便調諸窮子。故曰悲者菩薩等。言奉教者。即是從此四門。折伏攝受行如來事。當知著雜色衣。即是陀羅尼自在王所為事業。滿愿是念持如意寶王所為事業。無所掛礙是大慈悲法施所為事業。解脫是大悲方便拔苦眾生所為事業。故名四奉教者也。複次四寶所成瓶者。即是毗盧遮那四德之寶。置在中胎四角。如上所說。以不動明王作加持已。複次四菩薩真言各持一瓶。普賢是無盡願行寶。慈氏是無盡饒益眾生寶。除蓋障是無盡凈知見寶。除諸惡趣是無盡大悲方便寶。複次普賢是遍法界凈菩提心。慈氏是此凈心於胎藏中發生根牙莖葉。除蓋障是此凈覺樹王妙嚴花果顯現開敷。除一切惡趣是收此果實后種一切眾生田中。如是旋轉相生無有窮盡。故以此四寶之瓶。盛滿種種寶藥諸谷所漬性凈之香水。用灌蓮花臺中不思議法界心。是故得名法王之子。當知一種寶瓶。還與
【現代漢語翻譯】 現代漢語譯本 自在王者（Avalokiteśvara，觀自在菩薩的別名）。即是通達阿字門（種子字，代表宇宙萬物的本源）。見此真言王（mantra-rāja，咒語之王）時，即能於一切陀羅尼門（dhāraṇī-mukha，總持之門）皆得自在。故以為名。又以總持自在故，成就如來念覺如意三昧王（Tathāgata-smṛti-bodhi-cintāmaṇi-samādhi-rāja，如來憶念菩提如意三昧王）。能持萬佛國，如彼龍宮秘寶。能持大海不令泛溢，亦能持之令無耗竭。故曰念持。已得如是念寶便憶本願，普雨法財充滿法界（dharma-dhātu，法界），遍施眾生名利益心。已出無盡資財作無限大施，而諸下劣眾生，無心受用不肯求之。為此興大悲心，種種方便調諸窮子。故曰悲者菩薩等。言奉教者，即是從此四門，折伏攝受行如來事。當知著雜色衣，即是陀羅尼自在王所為事業。滿愿是念持如意寶王所為事業。無所掛礙是大慈悲法施所為事業。解脫是大悲方便拔苦眾生所為事業。故名四奉教者也。 複次四寶所成瓶者，即是毗盧遮那（Vairocana，光明遍照）四德之寶。置在中胎四角，如上所說。以不動明王（Acala-vidyārāja，不動明王）作加持已，複次四菩薩真言各持一瓶。普賢（Samantabhadra，普賢菩薩）是無盡願行寶。慈氏（Maitreya，彌勒菩薩）是無盡饒益眾生寶。除蓋障（Sarvanivāraṇaviṣkambhin，除蓋障菩薩）是無盡凈知見寶。除諸惡趣（Sarvadurgatipariśodhana，除一切惡趣菩薩）是無盡大悲方便寶。 複次普賢是遍法界凈菩提心。慈氏是此凈心於胎藏中發生根牙莖葉。除蓋障是此凈覺樹王妙嚴花果顯現開敷。除一切惡趣是收此果實后種一切眾生田中。如是旋轉相生無有窮盡。故以此四寶之瓶，盛滿種種寶藥諸谷所漬性凈之香水，用灌蓮花臺中不思議法界心。是故得名法王之子。當知一種寶瓶，還與
【English Translation】 English version The King of Sovereignty (Avalokiteśvara, another name for the Bodhisattva Avalokiteśvara) is one who has mastered the 'A' syllable gate (seed syllable representing the origin of all things in the universe). When one sees this Mantra King (mantra-rāja, king of mantras), one can attain freedom in all Dhāraṇī gates (dhāraṇī-mukha, gates of total retention). Hence the name. Furthermore, through the freedom of total retention, one achieves the Tathāgata-smṛti-bodhi-cintāmaṇi-samādhi-rāja (King of the Tathāgata's Remembrance, Enlightenment, and Wish-Fulfilling Samādhi). It can uphold myriad Buddha lands, like the secret treasures of the Dragon Palace. It can hold the great ocean, preventing it from overflowing, and also prevent it from being depleted. Therefore, it is called 'Remembrance-Holder'. Having obtained such a remembrance treasure, one recalls the original vows, universally raining down the wealth of Dharma, filling the Dharma Realm (dharma-dhātu), and universally bestowing it upon sentient beings, which is called the mind of benefiting others. Having produced inexhaustible resources and made limitless great offerings, yet inferior sentient beings have no mind to receive or seek them. For this reason, one arouses great compassion, using various skillful means to tame the impoverished beings. Therefore, it is called the compassionate Bodhisattva, etc. Those who 'receive teachings' are those who, from these four gates, subdue and embrace, performing the deeds of the Tathāgata. Know that wearing variegated clothing is the activity of the King of Dhāraṇī Freedom. Fulfilling wishes is the activity of the Remembrance-Holder, Wish-Fulfilling Jewel King. Being unhindered is the activity of the Great Compassionate Dharma Bestowal. Liberation is the activity of Great Compassionate skillful means to relieve the suffering of sentient beings. Therefore, they are called the Four Receivers of Teachings. Furthermore, the vase made of four jewels represents the four virtues of Vairocana (Vairocana, the Illuminator). It is placed in the four corners of the central womb, as described above. After being blessed by Acala-vidyārāja (Acala-vidyārāja, the Immovable Wisdom King), the four Bodhisattvas each hold a vase with their respective mantras. Samantabhadra (Samantabhadra, Universal Worthy Bodhisattva) represents the inexhaustible treasure of vows and practices. Maitreya (Maitreya, the Future Buddha) represents the inexhaustible treasure of benefiting sentient beings. Sarvanivāraṇaviṣkambhin (Sarvanivāraṇaviṣkambhin, the Remover of All Obstacles Bodhisattva) represents the inexhaustible treasure of pure knowledge and vision. Sarvadurgatipariśodhana (Sarvadurgatipariśodhana, the Purifier of All Evil Destinies Bodhisattva) represents the inexhaustible treasure of great compassionate skillful means. Furthermore, Samantabhadra represents the pure Bodhi mind pervading the Dharma Realm. Maitreya represents this pure mind generating roots, sprouts, stems, and leaves within the womb. Sarvanivāraṇaviṣkambhin represents the magnificent adornment of flowers and fruits manifesting and blooming on this pure enlightenment tree king. Sarvadurgatipariśodhana represents gathering these fruits and then planting them in the fields of all sentient beings. Thus, they rotate and generate each other without end. Therefore, these four jeweled vases are filled with fragrant water purified by various precious medicines and grains, and used to irrigate the inconceivable Dharma Realm mind in the lotus womb. Therefore, one is named the son of the Dharma King. Know that one kind of jeweled vase is still related to
一菩薩一金剛一使者機感相應。以方位法門對之。則可知之也。凡欲灌頂時。用辨事真言加持座物。安置蓮花臺上。阿阇梨復為弟子如法護身。先以不動明王用除諸障。次用三種三昧耶加持三處。金剛薩埵加持支分已。令依吉祥坐法而坐其中。所有涂香花燈閼伽水等。先已如法加持。一如上法。阿阇梨先當奉彼香水。次用涂香遍涂其身。以花鬘冠飾其身以為瓔珞。次奉焚香薰之。諸燈明佈列其前並獻諸食。凡此供養物。總有十三坐。謂四金剛四菩薩四使者並及弟子。其弟子供物最令豐厚。猶如供養本尊也。亦可於大曼荼羅中置位供養。至灌頂時。但當持彼名號請加持弟子。其四菩薩。于第一院各於一方置之。使者如來下挾門左右。又備新凈白傘。上懸花鬘及與白繒。亦先用不動去垢除障。以大日如來真言持之。阿阇梨自執用覆其上。復令餘人執凈牦牛拂及扇香爐。皆以辨事真言加持。又于箱中置衣並諸吉祥之物。即是金箅明鏡輪寶商佉之類。並持四寶之瓶而以供養。並奏攝意音樂。此曲具在瑜伽大本中。若獻涂香時即有獻涂香曲。花燈飲食等皆亦如是一。一歌詠皆是真言。一一舞戲無非蜜印。乃至無人解者。阿阇梨當自奏之。若不能爾不名兼綜眾藝也。言攝意者。如世人見美妙色聲心為之醉。情有所注不復異緣。今此
【現代漢語翻譯】 現代漢語譯本：菩薩（Bodhisattva，覺悟的眾生）、金剛（Vajra，象徵堅不可摧的智慧）和使者（Messenger，執行任務者）的機緣感應，可以通過方位法門來了解。凡是想要進行灌頂（Abhiṣeka，一種宗教儀式）時，用辨事真言（mantra for discerning actions）加持座具，安置在蓮花臺上。阿阇梨（Ācārya，導師）再為弟子如法護身，先用不動明王（Acala，不動尊）去除各種障礙，然後用三種三昧耶（Samaya，誓言）加持三處（身、口、意），金剛薩埵（Vajrasattva，金剛持）加持肢體后，讓弟子按照吉祥坐法坐在其中。所有涂香、花、燈、閼伽水（arghya，供水）等，事先已經如法加持，一如上述方法。阿阇梨首先應當奉上香水，然後用涂香遍涂其身，用花鬘冠飾其身作為瓔珞（necklace）。接著奉上焚香薰之，各種燈明佈列在弟子前面，並獻上各種食物。所有這些供養物，總共有十三座，包括四金剛、四菩薩、四使者以及弟子。弟子的供物要最為豐厚，猶如供養本尊（principal deity）一樣。也可以在大曼荼羅（Maṇḍala，壇城）中設定位置供養。到灌頂時，只需持誦他們的名號，祈請加持弟子。四菩薩在第一院的四個方向各設定一個位置。使者如來（Tathāgata，如來）在下挾門左右。另外準備新的乾淨的白傘，上面懸掛花鬘以及白色絲綢。也先用不動明王去除污垢和障礙，用大日如來（Mahāvairocana，毗盧遮那佛）真言加持它。阿阇梨親自執持白傘覆蓋在弟子頭上，再讓其他人執持乾淨的牦牛拂塵和香爐，都用辨事真言加持。又在箱子里放置衣服和各種吉祥之物，即是金箅、明鏡、輪寶、商佉（śaṅkha，海螺）之類，並持四寶之瓶進行供養，並演奏攝意音樂。這些曲子都記載在瑜伽大本中。如果獻涂香時，就有獻涂香曲，花、燈、飲食等也都是如此。每一首歌曲都是真言，每一個舞蹈遊戲都無非是蜜印（mudra，手印），甚至沒有人理解。阿阇梨應當親自演奏，如果不能這樣，就不能稱為兼綜眾藝。所謂攝意，就像世人見到美妙的色聲，心為之陶醉，情感有所專注，不再有其他念頭。現在這裡也是如此。
【English Translation】 English version: The opportune responses among a Bodhisattva (an enlightened being), a Vajra (symbolizing indestructible wisdom), and a Messenger (one who carries out tasks) can be understood through the Dharma method of directions. Whenever one wishes to perform Abhiṣeka (a religious initiation), the seat is blessed with the mantra for discerning actions and placed on a lotus platform. The Ācārya (teacher) then protects the disciple's body according to the Dharma, first using Acala (the Immovable One) to remove all obstacles, and then using the three Samayas (vows) to bless the three places (body, speech, and mind). After Vajrasattva (the Diamond Being) blesses the limbs, the disciple is instructed to sit in the auspicious posture within it. All the scented ointment, flowers, lamps, arghya water (offering water), etc., have already been blessed according to the Dharma, just as described above. The Ācārya should first offer the scented water, then apply scented ointment all over the disciple's body, and adorn the body with flower garlands as necklaces. Next, offer incense to fumigate it, arrange various lamps in front of the disciple, and offer various foods. In total, there are thirteen seats for these offerings, including the four Vajras, four Bodhisattvas, four Messengers, and the disciple. The disciple's offerings should be the most abundant, as if offering to the principal deity. One can also set up positions for offerings within the great Maṇḍala (sacred diagram). At the time of Abhiṣeka, one only needs to recite their names and request blessings for the disciple. The four Bodhisattvas are each placed in one of the four directions in the first courtyard. The Messengers Tathāgata (Thus Gone One) are positioned on the left and right of the lower flanking doors. Also, prepare a new, clean white umbrella, with flower garlands and white silk hanging on it. First, use Acala to remove impurities and obstacles, and bless it with the mantra of Mahāvairocana (the Great Illuminator). The Ācārya personally holds the white umbrella to cover the disciple, and then has others hold clean yak-tail whisks and incense burners, all blessed with the mantra for discerning actions. Also, place clothes and various auspicious objects in a box, such as a golden comb, a bright mirror, a wheel jewel, and a śaṅkha (conch shell), and offer them along with vessels of the four jewels, and play captivating music. These melodies are all recorded in the great Yoga text. If scented ointment is offered, there is a melody for offering scented ointment; the same goes for flowers, lamps, food, etc. Every song is a mantra, and every dance and play is nothing but a mudra (seal), even if no one understands it. The Ācārya should play it personally; if not, one cannot be called proficient in all arts. 'Captivating' means that just as worldly people are intoxicated by beautiful sights and sounds, their hearts are captivated, and their emotions are focused, with no other thoughts. It is the same here.
金剛伎樂。能感人心亦復如是。如馬鳴菩薩自奏賴吒和啰曲。五百王子聞之。同時舍家入道。即其義也。瞿醯中。但云若得辨者應作音樂。
經云。吉祥伽他等。廣多美妙言者。此頌凡有三種。一名曰吉慶。二名吉祥。三名極吉祥。皆是阿利沙伽他。用此慶慰其心。仍有加持之用。阿阇梨當自說之。次於下文且出吉慶一種。於此方所用。已粗周備耳。說此偈時。當自持白拂而拂其身。讚誦畢竟。阿阇梨復當頂禮漫荼羅一切諸尊。為灌頂故至誠啟曰。即持寶瓶徐繞漫荼羅三匝已。復更如法加持。至弟子所先用啰字為火。焚燒其身悉成灰已。方用四瓶次第灌之。灌已。觀此灰中作嚩字門。其色純白。從此出生五字。所謂阿鑁囕𤙖欠。持其五輪。次說暗字在其頂上。轉成中胎藏。又從此字生三重光焰。一重遍繞咽上。隨所照及之處諸尊隨現。即成第一院漫荼羅。次一重光遍繞心上。諸尊隨現成第二重漫荼羅。次一重光遍繞臍上。諸尊隨現成第三重漫荼羅。爾時弟子都成漫荼羅身。若更深釋。即是普門法界身。次當引至一處。阿阇梨親爲著衣首冠白繒。以香涂身飾以花鬘。焚香燈明如法供養。並絡膊系金剛線及臂釧指環。其製作法如悉地供養中說。又阿阇梨先用啰字加持金[金*(由/廾)]。暪字加持明鏡。法輪法螺
【現代漢語翻譯】 現代漢語譯本 金剛伎樂（Vajra music），感動人心的力量也是如此。例如馬鳴菩薩（Aśvaghoṣa）親自演奏賴吒和啰曲（rāṣṭravaḍa rāga），五百王子聽了之後，同時捨棄家庭出家修行，就是這個道理。《瞿醯經》（Guhyasamāja Tantra）中只說，如果能夠分辨，就應該製作音樂。
經中說，吉祥伽他（maṅgala-gāthā）等，廣多美妙的言辭。這種頌有三種，第一種叫做吉慶，第二種叫做吉祥，第三種叫做極吉祥，都是阿利沙伽他（ārya-gāthā）。用這些來慶慰聽者的心，還有加持的作用。阿阇梨（ācārya，導師）應當親自宣說。接下來在下文中會提到吉慶這一種，在此處所用的，已經大致完備了。說這些偈頌時，應當自己拿著白拂拂拭身體，讚誦完畢后，阿阇梨還要頂禮曼荼羅（maṇḍala，壇城）中的一切諸尊，爲了灌頂的緣故至誠祈請。然後拿著寶瓶，慢慢圍繞曼荼羅三圈后，再如法加持。對於弟子，先用啰（ra）字作為火，焚燒他的身體，全部變成灰燼后，再用四個寶瓶依次灌頂。灌頂完畢后，觀想這灰燼中出現嚩（va）字門，顏色純白，從此出生五個字，分別是阿（a）、鑁（vaṃ）、囕（raṃ）、𤙖（haṃ）、欠（khaṃ）。持這五個輪。接著說暗（aṃ）字在他的頭頂上，轉變成中胎藏。又從此字生出三重光焰，第一重遍繞咽喉，隨著光照到的地方，諸尊隨之顯現，就成為第一院曼荼羅。第二重光遍繞心上，諸尊隨之顯現，成為第二重曼荼羅。第三重光遍繞臍上，諸尊隨之顯現，成為第三重曼荼羅。這時弟子完全成為曼荼羅身。如果更深入地解釋，就是普門法界身。然後應當引導他到一處，阿阇梨親自為他穿衣，頭上戴著白繒，用香塗抹身體，用花鬘裝飾，焚香點燈，如法供養，並用絡膊繫上金剛線，以及臂釧、指環。這些製作方法在悉地供養中已經說明。另外，阿阇梨先用啰（ra）字加持金[金*(由/廾)]，暪（maṃ）字加持明鏡，法輪，法螺。
【English Translation】 English version Vajra music, similarly, can move people's hearts. For example, the Bodhisattva Aśvaghoṣa personally played the rāṣṭravaḍa rāga. Upon hearing it, five hundred princes simultaneously renounced their homes and entered the path of practice. This is the meaning. The Guhyasamāja Tantra only states that if one can discern, one should create music.
The scripture says, 'Maṅgala-gāthā and other extensive and beautiful words.' These verses are of three types: the first is called auspiciousness (吉慶), the second is called auspicious (吉祥), and the third is called supremely auspicious (極吉祥), all of which are ārya-gāthā. These are used to gladden the hearts of the listeners and also have the effect of bestowing blessings. The ācārya (teacher) should personally recite them. Next, the text below will mention the auspiciousness type, which is already roughly complete for use here. When reciting these verses, one should hold a white whisk and brush one's body. After the praise is completed, the ācārya should also prostrate to all the deities in the maṇḍala (sacred circle), sincerely requesting for the sake of initiation. Then, holding the precious vase, slowly circumambulate the maṇḍala three times, and then bless it according to the Dharma. For the disciple, first use the syllable ra as fire to burn his body, completely turning it to ashes, and then use four vases to successively perform the abhiseka (灌頂, empowerment). After the abhiseka, visualize the syllable va appearing in the ashes, its color pure white. From this, five syllables are born: a, vaṃ, raṃ, haṃ, khaṃ. Hold these five wheels. Next, say the syllable aṃ on his head, transforming it into the central womb treasury. From this syllable, three layers of light and flame arise. The first layer surrounds the throat, and wherever the light shines, the deities appear accordingly, forming the first court maṇḍala. The second layer of light surrounds the heart, and the deities appear accordingly, forming the second layer maṇḍala. The third layer of light surrounds the navel, and the deities appear accordingly, forming the third layer maṇḍala. At this time, the disciple completely becomes the maṇḍala body. If explained more deeply, it is the all-pervading Dharmadhatu body. Then, he should be led to a place where the ācārya personally dresses him, places a white silk scarf on his head, anoints his body with incense, and adorns him with flower garlands. Incense and lamps are burned, and offerings are made according to the Dharma. A vajra thread is tied around his upper arms, and armlets and rings are placed on his fingers. The method of making these is described in the Siddhi offering. In addition, the ācārya first uses the syllable ra to bless the golden [金*(由/廾)], and the syllable maṃ to bless the bright mirror, Dharma wheel, and conch shell.
真言加持輪及商佉。復當弟子前。以金[金*(由/廾)]瑩拭其目。而為說偈。當觀啰字門凈其目中垢障。次又現前示彼明鏡。而為說偈。當觀暪字門凈其心中垢障。次持法輪置彼二足之間。並授商佉于其右手中。而為說揭。各用彼真言持之。所以然者。若彼行人能以凈眼現前自觀心鏡。即是成大菩提。成大菩提已當轉法輪。轉法輪者。非為若干數量眾生而作限劑。乃當覺悟一切眾生。是故吹大法螺。凡秘密宗中。皆說因緣事相以喻深旨。故作如此傳授也。阿阇梨次當持傘用覆其上。引令旋繞漫荼羅三匝。先繞第一行道院。次繞第二行道院。后繞第三行道院。如是行道時。阿阇梨當誦吉祥極吉祥等偈。或可誦吉慶梵文。既周畢已。復至西門二龍廂衛處。令其慇勤禮拜。其傘當隨身上下而以蔭之。即當爲說三昧耶偈。所謂秘密藏中四種重禁。此等皆是阿利沙偈。下當釋之。瞿醯云。弟子至西門禮拜已。阿阇梨當白諸尊云。我某甲已與某甲灌頂竟。今付屬諸尊令持明藏。作是語已。應當放傘令其起立。對漫荼羅前為說三昧耶戒。汝今已成就漫荼羅持明阿阇梨竟。諸佛菩薩及真言主一切天神。已共知汝。若見眾生堪為法器。憐慜彼故。當爲建立漫荼羅而教授之。然此經中自有傳法螺偈也。如西方世人受灌頂法時。取四大海
【現代漢語翻譯】 現代漢語譯本： 以真言加持輪和商佉（海螺），然後到弟子面前，用金[金*(由/廾)]擦拭他的眼睛，併爲他說偈語：『應當觀想啰字門，以凈化他眼睛中的垢障。』接著又在他面前展示明鏡，併爲他說偈語：『應當觀想暪字門，以凈化他心中的垢障。』然後將法輪放置在他兩腳之間，並將商佉授予他的右手中，併爲他說偈語，各自用他們的真言持誦。之所以這樣做，是因為如果這位修行人能夠用清凈的眼睛，在眼前觀照自己的心鏡，那就是成就大菩提。成就大菩提之後，應當轉法輪。轉法輪，不是爲了若干數量的眾生而設定限制，而是應當覺悟一切眾生。所以吹響大法螺。凡是在秘密宗中，都說因緣事相來比喻深刻的旨意，所以才這樣傳授。阿阇梨接著應當持傘覆蓋在他上面，引導他圍繞漫荼羅（壇城）三圈，先繞第一行道院，再繞第二行道院，最後繞第三行道院。這樣行道時，阿阇梨應當誦吉祥極吉祥等偈語，或者可以誦吉慶梵文。繞完之後，再到西門二龍廂衛處，讓他慇勤禮拜，傘應當隨著他的身體上下移動來遮蔽他。然後應當為他說三昧耶（誓言）偈語，也就是秘密藏中四種重禁。這些都是阿利沙偈語，下面將解釋它們。瞿醯說，弟子到達西門禮拜后，阿阇梨應當稟告諸尊說：『我某甲已經為某甲灌頂完畢，現在將他託付給諸尊，令其守護持明藏。』說完這些話后，應當放下傘，讓他站起來，對著漫荼羅前為他說三昧耶戒：『你現在已經成就漫荼羅持明阿阇梨了，諸佛菩薩以及真言主一切天神，都已經知道你。如果見到眾生堪為法器，憐憫他們，應當為他們建立漫荼羅而教授他們。』然而這部經中自有傳法螺的偈語。就像西方世人接受灌頂法時，取四大海
【English Translation】 English version: Empower the wheel and shankha (conch shell) with mantra. Then, in front of the disciple, wipe his eyes with gold [金*(由/廾)], and recite a verse for him: 'One should contemplate the 'ra' syllable-door to purify the defilements and obscurations in his eyes.' Next, show him a bright mirror and recite a verse for him: 'One should contemplate the 'man' syllable-door to purify the defilements and obscurations in his heart.' Then, place the Dharma wheel between his two feet and hand the shankha to his right hand, and recite verses for him, each using their respective mantras to uphold them. The reason for this is that if this practitioner can use pure eyes to observe his own mind-mirror before him, that is the attainment of great Bodhi. After attaining great Bodhi, one should turn the Dharma wheel. Turning the Dharma wheel is not to set limits for a certain number of sentient beings, but to awaken all sentient beings. Therefore, blow the great Dharma conch. In all secret schools, causal events and phenomena are used to symbolize profound meanings, hence such transmission is performed. The Acharya (teacher) should then hold an umbrella to cover him, guiding him to circumambulate the Mandala (sacred circle) three times, first around the first row of the courtyard, then around the second row of the courtyard, and finally around the third row of the courtyard. While circumambulating in this way, the Acharya should recite verses such as 'auspicious, most auspicious,' or may recite auspicious Sanskrit verses. After completing the circumambulation, return to the two dragon-flanked guards at the west gate, and have him prostrate diligently. The umbrella should move up and down with his body to shade him. Then, he should recite the Samaya (vow) verses for him, which are the four major prohibitions in the secret treasury. These are all Arali verses, which will be explained below. Guhya says, after the disciple arrives at the west gate and prostrates, the Acharya should inform the deities, saying: 'I, so-and-so, have completed the initiation for so-and-so, and now entrust him to the deities, so that they may protect the treasury of mantras.' After saying these words, he should put down the umbrella and have him stand up, and in front of the Mandala, recite the Samaya precepts for him: 'You have now become a Mandala-mantra Acharya, and all the Buddhas, Bodhisattvas, and mantra-lords, all the gods, already know you. If you see sentient beings who are worthy vessels of the Dharma, and have compassion for them, you should establish a Mandala for them and teach them.' However, this sutra itself has verses for transmitting the Dharma conch. Just as when people in the West receive initiation, they take the four great oceans
水及境內一切河水。具置寶藥谷等。作境內地圖。令此童子踞師子座。以種種珍寶莊嚴所統眷屬。隨其大小列次陪奉。韋陀梵志師坐于象寶。以臨其後持此寶水。以注象牙令墮其頂上。而後唱令以告眾人。又嘆說古先哲王治人濟代之法。如是隨順行者。當得壽命長遠。本枝繁盛堯紹轉輪之業。若不作如是事者。則當自退其位殞身絕嗣。如是一一而教誨之。今此法王子灌頂。則不如是陳列。密嚴佛土法界大圖。坐于妙法蓮花自在神通師子之坐。以本性清凈智慧慈悲水具含萬德。而灌其心。爾時諸菩薩眾。下至八部眾生。莫不歡喜讚歎而生敬仰。時阿阇梨。以法王遺訓而教訓之。從此以後。當得生如來家定紹佛位。若不如是對明。則不知正法尊重也。
吉慶阿利沙偈(出嚩驲啰阿避庾經中譯云金剛起經也)
落吃澀弭(三合吉相也)達啰(持也)建者曩(金也)缽喇么(三合山也)多(引)婆(光也)悉怛口*履路迦(三世也)曩(去)他(導也)悉怛口*履莽羅(垢也)缽啰(二合)系(乎異反)拏(除也)沒度(佛也)微沒誕(引開敷也)畝阇(水生也)缽怛啰(二合葉也)泥(去)怛嚧(二閤眼也)怛懵檗㘕(是彼慶也)系多羯㘕(饒益也)缽啰(二合)他(上)門(最
【現代漢語翻譯】 現代漢語譯本： 將水及境內的一切河水，連同寶藥谷等都準備好。製作境內的地圖。讓這位童子坐在獅子座上，用各種珍寶莊嚴他所統領的眷屬，按照大小依次排列侍奉。韋陀梵志（Veda Brahmin）的老師坐在象寶上，在他身後拿著寶水，將水注入象牙，使其滴落到童子的頭頂上。然後宣告眾人，又讚歎解說古代賢哲的君王治理人民、救濟世代的方法。像這樣順應行事，就能得到壽命長遠，本枝繁盛，繼承堯的轉輪王的事業。如果不這樣做，就應當自己退位，身死絕嗣。像這樣一一地教誨他。現在這位法王子（Dharma Prince）的灌頂，不像這樣陳列，而是密嚴佛土（Ghanavyūha）法界的大圖。讓他坐在妙法蓮花自在神通師子之座上，用本性清凈的智慧慈悲之水，包含萬德，來灌注他的心。這時，諸菩薩眾（Bodhisattvas），下至八部眾生（Eight kinds of beings），沒有不歡喜讚歎而生敬仰的。這時，阿阇梨（Ācārya，導師）用法王的遺訓來教訓他。從此以後，應當生在如來家，必定繼承佛位。如果不如是明白地說明，就不知道正法（Saddharma，正法）的尊重了。 吉慶阿利沙偈（吉祥的讚頌之詞，出自《嚩驲啰阿避庾經》，經中翻譯為《金剛起經》） 落吃澀弭（三合，吉祥之相）達啰（持）建者曩（金）缽喇么（三合，山）多（引）婆（光）悉怛[口履]（三合）路迦（三世）曩（去）他（導）悉怛[口履]（三合三）莽羅（垢）缽啰（二合）系（乎異反）拏（除）沒度（佛）微沒誕（引，開敷）畝阇（水生）缽怛啰（二合，葉）泥（去）怛嚧（二合，眼）怛懵檗㘕（是彼慶）系多羯㘕（饒益）缽啰（二合）他（上）門（最）
【English Translation】 English version: Prepare water and all the rivers within the territory, along with treasures from Treasure Medicine Valley. Create a map of the territory. Have this child sit on a lion throne, adorned with various treasures, and have his retinue, arranged according to their rank, attend to him. The teacher, Veda Brahmin, sits on an elephant treasure behind him, holding the precious water, pouring it onto the elephant tusks so that it drips onto the child's head. Then, proclaim to the assembly, and praise and explain the methods of ancient wise kings in governing the people and saving generations. By acting in accordance with this, one can obtain longevity, flourishing descendants, and inherit the wheel-turning king's enterprise of Yao. If one does not act in this way, one should abdicate one's position, die, and have one's lineage cut off. Teach him in this way, one by one. Now, this Dharma Prince's (Dharma Prince) abhiseka (abhiseka, initiation), is not arranged in this way, but rather with a great mandala (mandala, cosmic diagram) of the Ghanavyūha (Ghanavyūha, Dense Array) Buddha-field. Have him sit on the seat of the wondrous Dharma lotus, self-mastery, and magical power lion, and use the water of inherently pure wisdom and compassion, containing all virtues, to pour into his heart. At this time, all the Bodhisattvas (Bodhisattvas), down to the Eight kinds of beings (Eight kinds of beings), are filled with joy, praise, and reverence. At this time, the Ācārya (Ācārya, teacher) instructs him with the Dharma King's (Dharma King) teachings. From now on, he should be born into the Tathagata's (Tathagata) family and will surely inherit the Buddha's position. If this is not clearly explained, one will not know the respect for the Saddharma (Saddharma, true Dharma). The Auspicious Ālisa Gatha (Auspicious verses, from the Vajra-utpāda-abhidhāna sūtra, translated as the Vajra Rising Sutra) Rakṣa-śrī (threefold, auspicious sign) dhara (holder) kanaka (gold) parama (threefold, mountain) tā (long) bhā (light) sthri (threefold) loka (three worlds) nātha (guide) sthri (threefold three) mala (dirt) pra-kṣi (except) ṇa (remove) buddha (Buddha) vi-vikta (open) muja (water-born) patra (leaf) ni (go) dataru (eye) tat-mangala (that auspiciousness) hita-kara (beneficial) pratama (first) mūn (most)
初也)缽啰(二合)社難(引諸眾生也一偈)
諦怒(輕)波你瑟吒(二合彼所宣說也)缽啰(二合)嚩啰(勝法也)悉怛嚩(二合)釰秕也(二合不動也)契(棄夜反)多(宣說也)悉怛口*履路計(三世也)捺啰(人也)泥(去)嚩布爾也(二合應供養也)達啰慕(二合法也)瞻莽(殊勝也)扇口*底羯啰(能作也)缽啰(二合)社難(諸眾生)路計(世間)你尾(二合)口*底延(第二也)輸(上)婆(善也)懵檗㘕儋(嘉慶也二偈)薩達喇摩(二合正法也)欲吃多(二合相應也)室嚕(二合)口*底懵檗邏(引喜慶也)遲邪(二合宣也)僧忂(眾也)[口但]㗚(二合人也)泥(去)嚩(引天也)素啰(非天也)諾吃屣(二合)膩也(應供者)頡唎(二合愧也)室唎(吉祥也)麌儜(引功德也)遲耶(二合富也)缽啰(二合)嚩㘕(殊勝也)巘儜難(引眾也)路計(世間也)怛哩(二合)[口底]延(第三也)輸(上)婆(善也)懵檗儋(慶嘉也三偈)曳(入)懵檗㘕(如彼慶也)睹史多泥(去)嚩(升兜率天也)微莽(去)曩(宮也)檗喇娑(二合也)那賜(亦如也)你何(引此也)嚩多羅(下也)睹若檗睹(于眾生也)系多(去)也(利益也
【現代漢語翻譯】 現代漢語譯本 初也)Bō là (二合) shè nán (引導眾生的一偈) 諦怒(輕) Bō nǐ sè zhà (二合，他所宣說的) Bō là (二合) pó là (殊勝的法) xī dá wǎ (二合) ěr pǐ yě (二合，不動的) qì (qì yè fǎn) duō (宣說的) xī dá lǚ (三合) lù jì (三世) nà là (人) ní (去) wǎ bù ěr yě (二合，應供養的) dá là mù (法) zhān mǎng (殊勝的) shàn dǐ (寂靜) jié là (能作的) Bō là (二合) shè nán (諸眾生) lù jì (世間) nǐ wěi (二合) dǐ yán (第二) shū (上) pó (善) měng bó gé lán dān (嘉慶，二偈) 薩達喇摩(二合，正法) yù chī duō (二合，相應的) shì lū (二合) dǐ (聽聞) měng bó luó (引，喜慶) chí xié (二合，宣說) sēng qú (眾) dān ěr (二合，人) ní (去) wǎ (引，天) sù luó (非天) nuò chī xǐ (二合) nì yě (應供者) xié lì (二合，慚愧) shì lì (吉祥) yǔ níng (引，功德) chí yé (二合，富) Bō là (二合) pó lán (殊勝) gǔn níng nán (引，眾) lù jì (世間) dá lī (二合) dǐ yán (第三) shū (上) pó (善) měng bó dān (慶嘉，三偈) yě (入) měng bó lán (如彼慶) dǔ shǐ duō ní (去) wǎ (升兜率天) wēi mǎng (去) náng (宮) gé là suō (二合) yě nà cì (亦如) nǐ hé (引，此) wǎ duō luó (下) dǔ ruò gé dǔ (于眾生) xì duō (去) yě (利益)
【English Translation】 English version Chū yě) Bō là (two combined) shè nán (leading all sentient beings, one verse) Dì nù (light) Bō nǐ sè zhà (two combined, that which he proclaimed) Bō là (two combined) pó là (supreme Dharma) xī dá wǎ (two combined) ěr pǐ yě (two combined, immovable) qì (qì yè fǎn) duō (proclaimed) xī dá lǚ (three combined) lù jì (three worlds) nà là (person) ní (going) wǎ bù ěr yě (two combined, worthy of offerings) dá là mù (Dharma) zhān mǎng (supreme) shàn dǐ (tranquility) jié là (capable of making) Bō là (two combined) shè nán (all sentient beings) lù jì (world) nǐ wěi (two combined) dǐ yán (second) shū (upper) pó (good) měng bó gé lán dān (auspicious celebration, two verses) Sà dá lǎ mó (two combined, true Dharma) yù chī duō (two combined, corresponding) shì lū (two combined) dǐ (hearing) měng bó luó (leading, joyous celebration) chí xié (two combined, proclaiming) sēng qú (assembly) dān ěr (two combined, person) ní (going) wǎ (leading, heaven) sù luó (asura) nuò chī xǐ (two combined) nì yě (worthy of offerings) xié lì (two combined, shame) shì lì (auspiciousness) yǔ níng (leading, merit) chí yé (two combined, wealth) Bō là (two combined) pó lán (supreme) gǔn níng nán (leading, assembly) lù jì (world) dá lī (two combined) dǐ yán (third) shū (upper) pó (good) měng bó dān (celebratory joy, three verses) Yě (entering) měng bó lán (like that celebration) dǔ shǐ duō ní (going) wǎ (ascending to Tuṣita Heaven) wēi mǎng (going) náng (palace) gé là suō (two combined) yě nà cì (also like) nǐ hé (leading, this) wǎ duō luó (lower) dǔ ruò gé dǔ (for sentient beings) xì duō (going) yě (benefit)
)塞(去)印捺口束頁素口束頁缽[口履]勿㗚(二合)怛寫(圍繞者)怛他檗多寫(如來也)怛懵檗(彼慶也)婆嚩睹(得也)扇底(寂也)羯㘕(作也)哆嚩(引)你也(二合今日也四偈)曳(入)懵檗㘕(如彼慶也)補啰(宮城也)嚩(入)𠼐(勝也)迦秕羅(古云迦毗羅)訶嚩(平二合)曳遮(名也)你吠(無害反天也)么訶(大也)怛么毗(德也)羅避瑟㧣(吒矩反二合)哆(嘆反)嚩(無汗反)你你怛寫(敬禮者也)阿(引)賜(引亦如也)梛震[口底]也(二合不思議也)但舍邏寫(善者)怛他檗多寫(如來也)怛懵檗藍(彼慶也)婆嚩睹(得也)扇底羯藍(寂你也)怛嚩(引)你也(二合汝今日也五偈)曳(入)懵檗㘕(如彼慶也)枳娑攞瑜(花枝條也)入嚩(二合)攞(光也)補澀波(花也)梛提(嚴飾也)㘕迷遮(悅樂也)啉弭尼(園名)嚩(去)寧(園也)么護(無量也)泥(去)嚩(天也)乳瑟𪘜(二合所居也)曩(去)他寫(導師也)然莽你(誕生也)嚩部嚩(時也)婆嚩(無侃反)多迦寫(有盡者)怛懵檗㘕(彼慶也)婆嚩都(得也)扇[口*底]迦㘕(寂作反)怛嚩(引)你也(二合汝今日也六偈)曳(入)懵檗㘕(如彼慶也)尾尾馱(
【現代漢語翻譯】 現代漢語譯本 塞印捺口束頁：帝釋天的印記。 素口束頁：天界。 缽[口履]勿㗚(二合)怛寫(圍繞者)：被環繞者。 怛他檗多寫(如來也)：如來。 怛懵檗(彼慶也)：那份榮耀。 婆嚩睹(得也)：愿獲得。 扇底(寂也)：寂靜。 羯㘕(作也)：愿作。 哆嚩(引)你也(二合今日也四偈)：於今日。 曳(入)懵檗㘕(如彼慶也)：進入那榮耀。 補啰(宮城也)：宮殿。 嚩(入)𠼐(勝也)：進入勝利。 迦秕羅(古云迦毗羅)：迦毗羅衛。 訶嚩(平二合)曳遮(名也)：名為訶嚩。 你吠(無害反天也)：無害的天。 么訶(大也)：偉大的。 怛么毗(德也)：功德。 羅避瑟㧣(吒矩反二合)哆(嘆反)：被光芒照耀。 嚩(無汗反)你你怛寫(敬禮者也)：敬禮者。 阿(引)賜(引亦如也)：也如是。 梛震[口底]也(二合不思議也)：不可思議的。 但舍邏寫(善者)：善良者。 怛他檗多寫(如來也)：如來。 怛懵檗藍(彼慶也)：那份榮耀。 婆嚩睹(得也)：愿獲得。 扇底羯藍(寂你也)：寂靜。 怛嚩(引)你也(二合汝今日也五偈)：於今日。 曳(入)懵檗㘕(如彼慶也)：進入那榮耀。 枳娑攞瑜(花枝條也)：花枝。 入嚩(二合)攞(光也)：光芒。 補澀波(花也)：花朵。 梛提(嚴飾也)：裝飾。 㘕迷遮(悅樂也)：喜悅。 啉弭尼(園名)：藍毗尼園。 嚩(去)寧(園也)：花園。 么護(無量也)：無量的。 泥(去)嚩(天也)：天。 乳瑟𪘜(二合所居也)：所居住的。 曩(去)他寫(導師也)：導師。 然莽你(誕生也)：誕生。 嚩部嚩(時也)：時節。 婆嚩(無侃反)多迦寫(有盡者)：有盡者。 怛懵檗㘕(彼慶也)：那份榮耀。 婆嚩都(得也)：愿獲得。 扇[口*底]迦㘕(寂作反)：寂靜。 怛嚩(引)你也(二合汝今日也六偈)：於今日。 曳(入)懵檗㘕(如彼慶也)：進入那榮耀。 尾尾馱(種種也)：種種的。
【English Translation】 English version Saiyinnad 口束頁 (Triad with Indra): The mark of Indra, Lord of the Gods. Su 口束頁 (Heaven): The heavenly realm. Bo[口履] Wu Er (two combined) Da Xie (surrounding one): The one who is surrounded. Tathāgatāya (Rúlái yě) (Thus Come One): The Tathagata. Da Měnggé (bǐ qìng yě) (That Celebration): That glory. Pó Fándu (dé yě) (May Obtain): May it be obtained. Shàndǐ (jì yě) (Tranquility): Tranquility. Jié Lì (zuò yě) (Make): May it make. Duō Wā (yǐn) Nǐ yě (èr hé jīnrì yě sì jì) (Today): On this day. Yì (rù) Měnggé Lì (rú bǐ qìng yě) (Enter That Celebration): Entering that glory. Bǔlà (gōngchéng yě) (Palace City): Palace. Wá (rù) 𠼐 (shèng yě) (Enter Victory): Entering victory. Jiā Bǐluó (gǔ yún Jiā Píluó) (Kapilavastu): Kapilavastu. Hē Wā (píng èr hé) Yì Zhē (míng yě) (Name): Named Hē Wā. Nǐ Fèi (wú hài fǎn tiān yě) (Harmless Heaven): Harmless heaven. Mó Hē (dà yě) (Great): Great. Dá Mó Bì (dé yě) (Virtue): Virtue. Luó Bìsè Zhū (zhà jù fǎn èr hé) Duō (tàn fǎn) (Shining): Illuminated by light. Wá (wú hàn fǎn) Nǐ Nǐ Dá Xiě (jìnglǐ zhě yě) (Respectful One): The one who pays homage. Ā (yǐn) Cì (yǐn yì rú yě) (Also Like): Also like this. Ná Zhèn [口底] yě (èr hé bùsīyì yě) (Inconceivable): Inconceivable. Dàn Shěluó Xiě (shàn zhě) (Good One): The good one. Tathāgatāya (Rúlái yě) (Thus Come One): The Tathagata. Da Měnggé Lán (bǐ qìng yě) (That Celebration): That glory. Pó Fándu (dé yě) (May Obtain): May it be obtained. Shàndǐ Jié Lán (jì yě) (Tranquility): Tranquility. Dá Wā (yǐn) Nǐ yě (èr hé rǔ jīnrì yě wǔ jì) (Today): On this day. Yì (rù) Měnggé Lì (rú bǐ qìng yě) (Enter That Celebration): Entering that glory. Zhǐ Suōluó Yú (huā zhītiáo yě) (Flower Branch): Flower branch. Rù Fá (èr hé) Lì (guāng yě) (Light): Light. Bǔ Sèbō (huā yě) (Flower): Flower. Ná Tí (yánshì yě) (Adornment): Adornment. Lì Mí Zhē (yuèlè yě) (Joy): Joy. Lín Míní (yuán míng) (Lumbini Garden): Lumbini Garden. Wá (qù) Níng (yuán yě) (Garden): Garden. Mó Hù (wúliàng yě) (Immeasurable): Immeasurable. Ní (qù) Wá (tiān yě) (Heaven): Heaven. Rǔ Sèzhī (èr hé suǒ jū yě) (Dwelling): Where one dwells. Ná (qù) Tā Xiě (dǎoshī yě) (Guide): Guide. Rán Mǎng Nǐ (dànshēng yě) (Birth): Birth. Wá Bùwá (shí yě) (Time): Time. Pó Fá (wú kǎn fǎn) Duō Jiā Xiě (yǒu jìn zhě) (Finite One): Finite one. Da Měnggé Lì (bǐ qìng yě) (That Celebration): That glory. Pó Fándu (dé yě) (May Obtain): May it be obtained. Shàn [口*底] Jiā Lì (jì zuò fǎn) (Tranquility): Tranquility. Dá Wā (yǐn) Nǐ yě (èr hé rǔ jīnrì yě liù jì) (Today): On this day. Yì (rù) Měnggé Lì (rú bǐ qìng yě) (Enter That Celebration): Entering that glory. Wěiwěidá (zhǒngzhǒng yě) (Various): Various.
種種也)䅶(入)佉(苦也)囊設曩耶(除滅也)賭瑟室也(三合喜悅也)怛布嚩(無侃反)曩(苦行處也)莽避(趣也)沒啰(二合)若睹(往也)𡃤馱(二合)啰怛𠼐(二閤中夜也)阿(引)賜(亦如也)素口束頁播唎勿㗚(二合)怛寫(圍繞者)納莽(禮也)塞吃㗚(三合)怛寫(作者)怛懵𧂸藍(彼慶也)婆嚩睹(得也)扇[口底]迦藍(寂作也)怛嚩(引)你也(二合汝今日也七偈)曳(入)懵檗㘕(如彼慶也)部若伽(龍也)啰阇(王也)納莽塞吃㗚(三合)怛寫(作禮者)捺你夜(二合河也)薩跢(二合)鹵*來缽履勿㗚(二合)怛寫(圍繞者)系者灑半[口底]也(二合鳥行列也)扇[口底]㗚他(二合寂義也)莽捺部(二合)單(奇也)莽部(得也)嗢婆嚩(有也)蘇捺曩寫(斷除者也)怛懵檗㘕(彼慶也)婆嚩睹(得也)扇[口底]迦㘕(寂作也)怛嚩(引)你也(二合今日也八偈)曳(入)懵檗㘕(如彼慶也)薄伽伐睹(世尊也)窣嚕(二合)莽(樹也)啰阇(王也)慕𠼐(根下也)昧底唎(二合慈心也)沫麗曩(力也)微爾帝(降伏彼也)莫胡(無量也)忙(引)啰(魔也)博吃芻(黨也)囊囊(種種也)缽啰迦羅(異類也)莽婆嚩(有也)娜部(
【現代漢語翻譯】 現代漢語譯本 種種（各種各樣的）也，䅶（入），佉（苦也），囊設曩耶（除滅也），賭瑟室也（三合，喜悅也），怛布嚩（無侃反），曩（苦行處也），莽避（趣也），沒啰（二合）若睹（往也），𡃤馱（二合）啰怛𠼐（二合，中夜也），阿（引）賜（亦如也），素[口束頁]（天眾也），播唎勿㗚（二合）怛寫（圍繞者），納莽（禮也），塞吃㗚（三合）怛寫（作者），怛懵𧂸藍（彼慶也），婆嚩睹（得也），扇[口底]迦藍（寂作也），怛嚩（引）你也（二合，汝今日也，七偈）。 曳（入），懵檗㘕（如彼慶也），部若伽（龍也）啰阇（王也），納莽塞吃㗚（三合）怛寫（作禮者），捺你夜（二合，河也），薩跢（二合）[鹵來]（岸也），缽履勿㗚（二合）怛寫（圍繞者），系者灑半[口底]也（二合，鳥行列也），扇[口底]㗚他（二合，寂義也），莽捺部（二合）單（奇也），莽部（得也），嗢婆嚩（有也），蘇捺曩寫（斷除者也），怛懵檗㘕（彼慶也），婆嚩睹（得也），扇[口*底]迦㘕（寂作也），怛嚩（引）你也（二合，今日也，八偈）。 曳（入），懵檗㘕（如彼慶也），薄伽伐睹（世尊也），窣嚕（二合）莽（樹也）啰阇（王也），慕𠼐（根下也），昧底唎（二合，慈心也），沫麗曩（力也），微爾帝（降伏彼也），莫胡（無量也），忙（引）啰（魔也），博吃芻（黨也），囊囊（種種也），缽啰迦羅（異類也），莽婆嚩（有也），娜部（
【English Translation】 English version Various (all kinds of) also, 䅶 (enter), 佉 (suffering), Nangshe Naya (destroying), Dushtishya (triad, joy), Tatbuwa (Wu Kan reverse), Na (ascetic place), Mangbi (towards), Mula (compound) Ruodu (going), 𡃤馱 (compound) Ratan (compound, midnight), A (extended) Ci (also like), Su[mouthbundlepage] (heavenly beings), Boli Wu (compound) Daxie (surrounding), Naman (obeisance), Sechi (compound) Daxie (maker), Danmenglan (that celebration), Bawatou (obtaining), Shan[mouthbottom] Jialan (making silence), Tawa (extended) Niye (compound, you today, seven verses). Ye (enter), Menglan (like that celebration), Bujiaqie (dragon) Luozha (king), Naman Sechi (compound) Daxie (one who makes obeisance), Naniye (compound, river), Saduo (compound) [halogenlai] (shore), Boli Wu (compound) Daxie (surrounding), Xizhe Sha Ban[mouthbottom] Ye (compound, row of birds), Shan[mouthbottom] Erta (compound, meaning of silence), Mangna Bu (compound) Dan (strange), Mangbu (obtaining), Wubawa (existing), Sunan Naxie (one who cuts off), Danmenglan (that celebration), Bawatou (obtaining), Shan[mouth*bottom] Jialan (making silence), Tawa (extended) Niye (compound, today, eight verses). Ye (enter), Menglan (like that celebration), Bhagavat (World Honored One), Sula (compound) Mang (tree) Luozha (king), Mu (under the root), Meidi (compound, loving-kindness), Molina (strength), Weierdi (subduing him), Mohu (immeasurable), Mang (extended) La (demon), Boqiechu (party), Nangnang (various), Boluo Jialuo (different kinds), Mangbawa (existing), Nabu (
二合)尾(遍人間也)瞻(去)沫麗者(至天也)怛懵檗㘕(彼慶也)婆嚩睹(得也)扇[口底]迦藍(寂作也)怛嚩(引)你也(二合汝今日也九偈)曳懵檗㘕(如彼慶也)缽啰(二合)嚩娜都嚩啰(上妙也)達啰(二合)莽(法也)斫吃囇(輪也)嚩啰(引)捺斯(古曰波羅奈)悉口*體多(住也)嚩多(于也)蘇檗怛寫(善逝者)舍窣睹(道師也)曷諦(入)部儋(希奇也)部費(人間也)嚩簿(時也)婆嚩多迦寫(有盡者)怛懵檗灆(彼慶也)婆嚩睹(得也)扇[口底]迦㘕(寂作也)怛嚩(引)你也(二合波今日也十偈)曳(入)懵檗㘕(如彼慶也)系多羯㘕(作利益也)缽啰門(第一也)跛尾怛灆(三合吉義也)本昵也(二合福也)吃口*履耶(利也)迦羅儜(饒益也)忙哩也(二合聖也)若囊(眾也)毗乳瑟(示咥稱讚嘆也)吃㗚瑳(入)曩(二合遍也)若伽(引)娜(說也)薄伽梵(引世尊也)牟尼鑠(引)吃也(二合)僧(思孕反)訶(師子也)怛懵檗藍(彼慶也)婆嚩睹(得也)扇[口*底]迦㘕(寂作也)怛嚩(引)你也(二合汝今日也十一偈)
持吉祥眾德 具相金山光 三世之導師 除滅於三垢 開敷正覺眼 猶如水生葉 是饒益眾生
【現代漢語翻譯】 現代漢語譯本 二合)尾(遍人間也)：尾，意為遍佈人間。 瞻(去)沫麗者(至天也)：瞻沫麗者，意為到達天界。 怛懵檗㘕(彼慶也)：怛懵檗㘕，意為彼之慶典。 婆嚩睹(得也)：婆嚩睹，意為獲得。 扇[口底]迦藍(寂作也)：扇底迦藍，意為寂靜。 怛嚩(引)你也(二合汝今日也九偈)：怛嚩你也，意為汝今日（第九偈）。 曳懵檗㘕(如彼慶也)：曳懵檗㘕，意為如彼之慶典。 缽啰(二合)嚩娜都嚩啰(上妙也)：缽啰嚩娜都嚩啰，意為最上妙的。 達啰(二合)莽(法也)：達啰莽，意為法。 斫吃囇(輪也)：斫吃囇，意為輪。 嚩啰(引)捺斯(古曰波羅奈)：嚩啰捺斯，古時稱為波羅奈。 悉口*體多(住也)：悉體多，意為住。 嚩多(于也)：嚩多，意為于。 蘇檗怛寫(善逝者)：蘇檗怛寫，意為善逝者。 舍窣睹(道師也)：舍窣睹，意為導師。 曷諦(入)：曷諦，意為入。 部儋(希奇也)：部儋，意為希奇。 部費(人間也)：部費，意為人間。 嚩簿(時也)：嚩簿，意為時。 婆嚩多迦寫(有盡者)：婆嚩多迦寫，意為有盡者。 怛懵檗灆(彼慶也)：怛懵檗灆，意為彼之慶典。 婆嚩睹(得也)：婆嚩睹，意為獲得。 扇[口底]迦㘕(寂作也)：扇底迦㘕，意為寂靜。 怛嚩(引)你也(二合波今日也十偈)：怛嚩你也，意為汝今日（第十偈）。 曳(入)懵檗㘕(如彼慶也)：曳懵檗㘕，意為如彼之慶典。 系多羯㘕(作利益也)：系多羯㘕，意為作利益。 缽啰門(第一也)：缽啰門，意為第一。 跛尾怛灆(三合吉義也)：跛尾怛灆，意為吉祥。 本昵也(二合福也)：本昵也，意為福。 吃口*履耶(利也)：吃履耶，意為利益。 迦羅儜(饒益也)：迦羅儜，意為饒益。 忙哩也(二合聖也)：忙哩也，意為聖。 若囊(眾也)：若囊，意為眾。 毗乳瑟(示咥稱讚嘆也)：毗乳瑟，意為稱讚嘆。 吃㗚瑳(入)曩(二合遍也)：吃㗚瑳曩，意為遍。 若伽(引)娜(說也)：若伽娜，意為說。 薄伽梵(引世尊也)：薄伽梵，意為世尊。 牟尼鑠(引)吃也(二合)：牟尼鑠吃也。 僧(思孕反)訶(師子也)：僧訶，意為師子。 怛懵檗藍(彼慶也)：怛懵檗藍，意為彼之慶典。 婆嚩睹(得也)：婆嚩睹，意為獲得。 扇[口*底]迦㘕(寂作也)：扇底迦㘕，意為寂靜。 怛嚩(引)你也(二合汝今日也十一偈)：怛嚩你也，意為汝今日（第十一偈）。 持吉祥眾德，具相金山光，三世之導師，除滅於三垢，開敷正覺眼，猶如水生葉，是饒益眾生。
【English Translation】 English version Dvi-a) Vi (pervading the human realm): Vi, meaning pervading the human realm. Zhan (going) Mo Li Zhe (reaching the heavens): Zhan Mo Li Zhe, meaning reaching the heavenly realm. Da Meng Ge Lan (that celebration): Da Meng Ge Lan, meaning that celebration. Po Wa Du (to obtain): Po Wa Du, meaning to obtain. Shan [MouthDi] Jia Lan (making peaceful): Shan Di Jia Lan, meaning making peaceful. Da Wa (prolonged) Ni Ye (two combined, you today, ninth verse): Da Wa Ni Ye, meaning you today (ninth verse). Ye Meng Ge Lan (like that celebration): Ye Meng Ge Lan, meaning like that celebration. Bo La (two combined) Wa Na Du Wa La (supreme and wonderful): Bo La Wa Na Du Wa La, meaning the most supreme and wonderful. Da La (two combined) Mang (dharma): Da La Mang, meaning dharma. Zhuo Chi Li (wheel): Zhuo Chi Li, meaning wheel. Wa La (prolonged) Na Si (anciently called Bo Luo Nai): Wa La Na Si, anciently called Bo Luo Nai. Xi [MouthTi] (two combined) Duo (dwelling): Xi Ti Duo, meaning dwelling. Wa Duo (at): Wa Duo, meaning at. Su Ge Da Xie (Sugata): Su Ge Da Xie, meaning Sugata (the Well-Gone One). She Du (teacher of the path): She Du, meaning teacher of the path. He Di (entering): He Di, meaning entering. Bu Zhan (rare): Bu Zhan, meaning rare. Bu Fei (human realm): Bu Fei, meaning human realm. Wa Bu (time): Wa Bu, meaning time. Po Wa Duo Jia Xie (having an end): Po Wa Duo Jia Xie, meaning having an end. Da Meng Ge Lan (that celebration): Da Meng Ge Lan, meaning that celebration. Po Wa Du (to obtain): Po Wa Du, meaning to obtain. Shan [MouthDi] Jia Lan (making peaceful): Shan Di Jia Lan, meaning making peaceful. Da Wa (prolonged) Ni Ye (two combined, you today, tenth verse): Da Wa Ni Ye, meaning you today (tenth verse). Ye (entering) Meng Ge Lan (like that celebration): Ye Meng Ge Lan, meaning like that celebration. Xi Duo Jie Lan (making benefit): Xi Duo Jie Lan, meaning making benefit. Bo La Men (first): Bo La Men, meaning first. Bo Wei Da Lan (three combined, auspicious meaning): Bo Wei Da Lan, meaning auspicious. Ben Ni Ye (two combined, blessing): Ben Ni Ye, meaning blessing. Chi [MouthLi] Ye (benefit): Chi Li Ye, meaning benefit. Jia Luo Ning (enriching): Jia Luo Ning, meaning enriching. Mang Li Ye (two combined, holy): Mang Li Ye, meaning holy. Ruo Nang (multitude): Ruo Nang, meaning multitude. Pi Ru Se (showing, praising): Pi Ru Se, meaning showing, praising. Chi Ri Cha (entering) Nang (two combined, pervading): Chi Ri Cha Nang, meaning pervading. Ruo Jia (prolonged) Na (speaking): Ruo Jia Na, meaning speaking. Bo Jia Fan (World Honored One): Bo Jia Fan, meaning World Honored One. Muni Shuo Chi Ye (two combined): Muni Shuo Chi Ye. Seng (thinking sound) He (lion): Seng He, meaning lion. Da Meng Ge Lan (that celebration): Da Meng Ge Lan, meaning that celebration. Po Wa Du (to obtain): Po Wa Du, meaning to obtain. Shan [Mouth*Di] Jia Lan (making peaceful): Shan Di Jia Lan, meaning making peaceful. Da Wa (prolonged) Ni Ye (two combined, you today, eleventh verse): Da Wa Ni Ye, meaning you today (eleventh verse). Holding auspicious virtues, possessing the light of a golden mountain, the guide of the three worlds, eliminating the three poisons, opening the eye of perfect enlightenment, like a lotus leaf born from water, is to benefit sentient beings.
最初之善慶
右先明一切吉慶所以得生。皆由如來出世。故梵云落吃澀弭(三合)翻為吉祥相。或云具相。亦是嘉慶義吉祥義。吉慶義嘉慰義。威德義好相貌義。當知此名攝一切功德。故會意言之。次句云開敷亦是覺悟義。水生是蓮花異名。以具如是義故。如來出世多所饒益。故云最初善慶。或云吉慶或云嘉慶。大體同耳。
及彼所宣說 第一無動法 開示於三界 人天應供養 殊勝法能令 諸眾生永寂 是則為世間 第二之善慶
右世尊一切所說。究竟皆至第一實際。故曰無動法。梵云契(棄夜反)多是宣說義。亦是開示義。此中三界者。梵本正云三世。意通過現未至及三有也。以能普示世間第一實際故。一切人天皆應供養是法。為報大恩故。梵云扇[口*底]羯啰譯云作寂。此作是能作。能令能得之義。此法能令眾生悟一切法本性常寂。內外諸障畢竟不生。故云永寂。以下例然。以如來出世則能宣說此法故。云第二善也。
正妙法相應 獲得多聞慶 人天修羅等 應供福田僧 富吉祥慚愧 功德殊勝眾 是則為世間 第三之善慶
右梵云薩達喇摩。譯云正法。或云妙法。為滿句故今具存之。此中相應梵云欲吃多。是應合如是之義。即是契合冥苻之義。與
【現代漢語翻譯】 現代漢語譯本 最初之善慶
右邊首先闡明一切吉慶之所以產生，都是由於如來出世。所以梵語稱作『落吃澀弭(三合)』（Lakshmi），翻譯為吉祥相，或者說具足妙相，也是嘉慶、吉祥、吉慶、嘉慰、威德、好相貌的意思。應當知道這個名稱包含了所有功德，所以從會意的角度來說。下一句說『開敷』也是覺悟的意思。『水生』是蓮花的別名。因為具備這樣的意義，所以如來出世能夠饒益眾生，所以說是最初的善慶，或者說是吉慶，或者說是嘉慶，大體上意思相同。
及彼所宣說 第一無動法 開示於三界 人天應供養 殊勝法能令 諸眾生永寂 是則為世間 第二之善慶
右邊說世尊所說的一切，最終都達到第一實際，所以說是『無動法』。梵語『契(棄夜反)多』（khyata）是宣說的意思，也是開示的意思。這裡說的『三界』，梵文字來是『三世』，意思是過去、現在、未來以及三有。因為能夠普遍開示世間第一實際，所以一切人天都應該供養這個法，爲了報答大恩。梵語『扇[口*底]羯啰』（Shanti-kara）翻譯為『作寂』，這個『作』是能作，能夠令、能夠得到的意思。這個法能夠讓眾生覺悟一切法本性常寂，內外各種障礙畢竟不生，所以說是『永寂』。以下的例子也是這樣。因為如來出世才能宣說這個法，所以說是第二善慶。
正妙法相應 獲得多聞慶 人天修羅等 應供福田僧 富吉祥慚愧 功德殊勝眾 是則為世間 第三之善慶
右邊，梵語『薩達喇摩』（Saddharma），翻譯為正法，或者妙法。爲了使句子完整，現在全部保留。這裡說的『相應』，梵語是『欲吃多』（yukta），是應合如是的意思，也就是契合冥符的意思，與
【English Translation】 English version The Initial Auspicious Celebration
The right side first clarifies that the reason why all auspicious celebrations arise is due to the appearance of the Tathagata in the world. Therefore, in Sanskrit, it is called 'Lakshmi (in triple combination)' (落吃澀弭(三合)), which translates to 'auspicious appearance,' or 'possessing excellent characteristics.' It also means 'joyful celebration,' 'auspiciousness,' 'auspicious celebration,' 'joyful comfort,' 'majesty and virtue,' and 'good appearance.' It should be known that this name encompasses all merits. Therefore, from a comprehensive perspective, the next sentence, 'opening and blooming,' also means enlightenment. 'Born from water' is another name for the lotus flower. Because it possesses such meanings, the appearance of the Tathagata in the world greatly benefits sentient beings. Therefore, it is called the initial auspicious celebration, or auspicious celebration, or joyful celebration, which are generally the same in meaning.
And that which is proclaimed, the foremost immovable Dharma, Revealed in the three realms, worthy of offerings from humans and gods, The supreme Dharma can lead all beings to eternal tranquility, This is the second auspicious celebration in the world.
The right side says that everything the World Honored One speaks ultimately reaches the first reality, so it is called the 'immovable Dharma.' The Sanskrit word 'khyata (契(棄夜反)多)' (契(棄夜反)多) means to proclaim or reveal. The 'three realms' mentioned here are originally 'three times' in the Sanskrit text, meaning the past, present, and future, as well as the three realms of existence. Because it can universally reveal the first reality of the world, all humans and gods should make offerings to this Dharma to repay the great kindness. The Sanskrit word 'Shanti-kara (扇[口底]羯啰)' (扇[口底]羯啰) translates to 'making tranquility.' 'Making' here means being able to make, able to cause, able to obtain. This Dharma can enable sentient beings to awaken to the constantly tranquil nature of all dharmas, and all internal and external obstacles will ultimately not arise. Therefore, it is called 'eternal tranquility.' The following examples are the same. Because the Tathagata's appearance in the world can proclaim this Dharma, it is called the second auspicious celebration.
Corresponding to the true and wonderful Dharma, obtaining the celebration of great learning, Humans, gods, asuras, and others, worthy of offerings, the Sangha, the field of merit, Wealth, auspiciousness, shame, meritorious and supreme assembly, This is the third auspicious celebration in the world.
On the right, the Sanskrit word 'Saddharma (薩達喇摩)' (薩達喇摩) translates to the true Dharma or the wonderful Dharma. To make the sentence complete, it is now fully retained. The 'corresponding' mentioned here is 'yukta (欲吃多)' (欲吃多) in Sanskrit, which means 'should correspond as such,' that is, corresponding and secretly conforming, and with
瑜伽稍別也。次句由多聞此法行與理契。是大慶故曰多聞慶。據正譯當云富聞。今順舊譯耳。又此應供梵名。與阿羅訶不同。此應供是諸天人等。為求福故應當供養之義也。第二偈初云富。與前富聞義同。亦是具備無乏之義。富吉祥富慚愧富功德也。末句云眾。但是眾多之稱。梵名與僧伽不同。僧伽兼有和合義。由正法藏出興於世。則有修行果向之人。故云第三善慶也。
如在兜率陀 天宮藏時慶 及與從天降 利益諸群生 帝釋天神眾 翊從如去者 汝今得同彼 作寂之嘉慶
右此藏字。梵音云檗喇婆。是中心之藏中胎藏之藏。與比吒迦俱舍等。其義各殊也。如菩薩在天宮中及從天降時。于諸世間有無量無邊吉慶之事。如花嚴等經廣說。修多羅即是諸天眾。為欲簡異諸天故為阿修羅。立世等論謂之非天。又怛他揭多譯為如來。又云如去。謂從如實道去至涅槃中。不復更生。故以為名。用釋從天下時于義為便。故互文耳若兜率天有補處菩薩。則世間佛種不斷。若人于秘密藏中受灌頂位者。乃至一生中或成正覺。故云同彼慶也。
如在迦毗羅 勝宮城慶時 諸大威德天 稱歎而作禮 猶若不思議 如實善來者 汝今得同彼 作寂之嘉慶
梵本如彼慶中即含時義。以下
【現代漢語翻譯】 現代漢語譯本 瑜伽的差別之處在於，下一句因為通過多聞此法，使修行與真理相契合，這是值得大大慶賀的事情，所以稱為『多聞慶』。按照正確的翻譯，應當是『富聞』（擁有豐富的聽聞），現在沿用舊譯罷了。另外，這裡的應供（Arhat）梵文名稱，與阿羅訶（Arhat）不同。這裡的應供是指諸天人等，爲了求福的緣故，應當接受供養的意思。第二首偈語開頭說『富』，與前面的『富聞』意思相同，也是具備、不缺乏的意思，指富吉祥、富慚愧、富功德。末句說『眾』，只是眾多的稱謂，梵文名稱與僧伽（Samgha）不同。僧伽兼有和合的含義。由於正法寶藏出現於世，就有了修行並趨向果位的人，所以說是第三種善慶。 如同在兜率陀（Tusita）天宮藏時值得慶賀，以及從天降臨，利益各種眾生，帝釋天（Indra）神眾，護衛跟從如同佛陀離去一樣，你現在能夠和他們一樣，獲得寂靜的嘉慶。 這裡說的『藏』字，梵音是檗喇婆（Garbha），是中心之藏、中胎藏之藏的意思，與比吒迦（Pitaka）、俱舍（Kosa）等，意義各有不同。如同菩薩在天宮中以及從天降臨時，對於各個世間有無量無邊的吉慶之事，如同《華嚴經》等經廣為述說。修多羅（Sutra）就是諸天眾。爲了區分于諸天，所以為阿修羅（Asura）立世等論，稱之為非天。另外，怛他揭多（Tathagata）翻譯為如來，又說如去，指從如實之道前往涅槃之中，不再重新出生，所以用這個來命名。用以解釋從天下時，在意義上比較方便，所以是互文。如果兜率天有補處菩薩，那麼世間的佛種就不會斷絕。如果有人在秘密藏中接受灌頂位，甚至一生中就能成就正覺，所以說和他們一樣值得慶賀。 如同在迦毗羅（Kapilavastu）勝宮城值得慶賀的時候，諸大威德天，稱讚而作禮，猶如不可思議，如實善來者，你現在能夠和他們一樣，獲得寂靜的嘉慶。 梵文字中『如彼慶中』就包含了時間的含義。以下
【English Translation】 English version The difference in Yoga lies in the fact that the next sentence, because of hearing this Dharma extensively, makes practice and truth correspond, which is a great celebration, so it is called 'Extensive Hearing Celebration'. According to the correct translation, it should be 'Rich Hearing' (having rich hearing), but now the old translation is used. In addition, the Sanskrit name for 'Worthy of Offerings' (Arhat) here is different from 'Araha' (Arhat). 'Worthy of Offerings' here refers to gods and humans, etc., who should receive offerings for the sake of seeking blessings. The first word of the second verse is 'Rich', which has the same meaning as 'Rich Hearing' mentioned earlier, also meaning complete and without lack, referring to rich auspiciousness, rich shame, and rich merit. The last sentence says 'Assembly', which is just a term for many, and the Sanskrit name is different from Samgha. Samgha also has the meaning of harmony. Because the treasure of the True Dharma appears in the world, there are people who practice and move towards the fruition, so it is said to be the third kind of good celebration. Just like being in the Tusita (Tusita) heavenly palace, it is worth celebrating, as well as descending from the heavens, benefiting all kinds of sentient beings, Indra (Indra) and the divine assembly, protecting and following as if the Buddha were leaving, you can now be like them, obtaining the auspicious celebration of tranquility. The word 'Garbha' mentioned here, the Sanskrit sound is Garbha, which means the center of the womb, the womb within the center. It has different meanings from Pitaka and Kosa. Just like when the Bodhisattva is in the heavenly palace and descends from the heavens, there are immeasurable and boundless auspicious events for each world, as described in detail in the Avatamsaka Sutra and other scriptures. Sutra (Sutra) is the assembly of gods. In order to distinguish from the gods, the Asura (Asura) is established with theories such as the world, and is called non-heaven. In addition, Tathagata (Tathagata) is translated as Thus Come One, and also said to be 'Thus Gone', referring to going from the path of reality to Nirvana, and not being reborn again, so it is named this way. It is more convenient in meaning to explain when descending from the heavens, so it is a mutual text. If there is a Bodhisattva in Tusita Heaven, then the seed of the Buddha in the world will not be cut off. If someone receives the initiation position in the secret Garbha, they can even achieve enlightenment in one lifetime, so it is said to be worth celebrating like them. Just like when Kapilavastu (Kapilavastu) is worth celebrating in the victorious palace city, all the great powerful gods praise and pay homage, like an inconceivable, truly well-come one, you can now be like them, obtaining the auspicious celebration of tranquility. The Sanskrit text 'Like that celebration' already contains the meaning of time. The following
例然。此是菩薩處胎時。一切世間有無量吉慶之事。亦如花嚴入法界離世間品中廣說。乃至十方無量大菩薩眾同集腹中。為聽法故。是故不可思議。對前偈如去之義。今以來成正覺釋之。亦于義勢為便也。如菩薩雖在胎中。一切大威德諸天無不稱揚作禮。汝今亦于虛空眼佛母藏中。而托聖胎。是故八部龍神共所宗敬。故云得同彼慶也。
如在華園慶 光花遍嚴飾 悅樂林微尼 無量天眾居 道師初誕生 有盡後邊身 汝今得同彼 作寂之嘉慶
梵云枳娑攞瑜。是林樹上兼帶條葉之花。次云補澀波。正目花體。如花鬘散花之類。皆用此名。故上句以華園甄別之。菩薩初誕生時。於一切世間亦有無量吉祥瑞應之慶。乃至無量諸天眾等。為供養故皆集林微尼園。又有無量不思議解脫菩薩。亦如陰雲籠月同時下生。汝今亦于秘密藏中初得誕生。一切法門眷屬皆已萌動。若能勇進修行者。亦是生死後邊身。故云得同彼慶也。
如滅除在家 種種苦時慶 中夜心歡喜 往詣苦行處 亦如諸天眾 敬禮圍繞者 汝今得同彼 作寂之喜慶
此是菩薩初出家時。梵但云滅除種種苦。即含在家之義。所謂舍離在家種種恩愛繫縛之苦也。苦行處。梵云正翻當云修身處。如菩薩初始逾成往趣
【現代漢語翻譯】 現代漢語譯本：例如這樣。這是菩薩處在胎中的時候，一切世間有無量的吉祥喜慶之事，也像《華嚴經·入法界品》和《離世間品》中廣泛敘述的那樣。乃至十方無量的大菩薩眾一同聚集在（佛母的）腹中，爲了聽聞佛法的緣故。所以這是不可思議的。相對於前面的偈頌所說的『如去』的意義，現在用『來成正覺』來解釋它，也在義理和氣勢上更為方便。就像菩薩雖然在胎中，一切具有大威德的諸天沒有不稱揚讚歎、頂禮膜拜的。你現在也在虛空眼佛母藏中，而寄託聖胎，所以八部龍神共同尊崇敬仰你，所以說『得同彼慶』。
『如在華園慶，光花遍嚴飾，悅樂林微尼（Lumbini，藍毗尼園），無量天眾居，道師初誕生，有盡後邊身，汝今得同彼，作寂之嘉慶』
梵語『枳娑攞瑜』，是指林樹上兼帶條葉的花。其次說的『補澀波』（pushpa，花），正是指花朵的本體。像花鬘、散花之類的，都用這個名稱。所以上面的句子用『華園』來加以區別。菩薩最初誕生的時候，在一切世間也有無量的吉祥瑞應的喜慶，乃至無量的諸天眾等，爲了供養的緣故都聚集在林微尼園。又有無量不可思議解脫的菩薩，也像陰雲籠罩月亮一樣同時下生。你現在也在秘密藏中初次得到誕生，一切法門的眷屬都已經開始萌動。如果能夠勇猛精進地修行，也就是生死的最後身。所以說『得同彼慶』。
『如滅除在家，種種苦時慶，中夜心歡喜，往詣苦行處，亦如諸天眾，敬禮圍繞者，汝今得同彼，作寂之喜慶』
這是菩薩最初出家的時候。梵語只是說『滅除種種苦』，就包含了在家的意義。所謂舍離在家種種恩愛繫縛的痛苦。『苦行處』，梵語正確的翻譯應當是『修身處』。如菩薩最初離開城池前往修行之處。
【English Translation】 English version: For example, this is when the Bodhisattva is in the womb, all the worlds have immeasurable auspicious and joyous events, just like the extensive descriptions in the 'Entering the Dharma Realm' and 'Leaving the World' chapters of the Avatamsaka Sutra. Even countless great Bodhisattvas from the ten directions gather in (the Buddha-mother's) womb, for the sake of hearing the Dharma. Therefore, this is inconceivable. In relation to the meaning of 'as gone' in the previous verse, it is now explained by 'coming to achieve perfect enlightenment,' which is also more convenient in terms of meaning and momentum. Just as when the Bodhisattva is in the womb, all the great and virtuous devas praise and prostrate themselves. You are now also relying on the holy womb in the Eye-of-Space Buddha-mother's treasury, so the eight classes of dragons and deities jointly revere and respect you, hence it is said 'obtaining the same joy'.
'As in the joy of the flower garden, adorned with radiant flowers, in the delightful Lumbini (Lumbini, the garden), where countless devas reside, when the Teacher was first born, having a finite last body, you now obtain the same, creating the joy of tranquility.'
The Sanskrit term 'kishalaya' refers to flowers on forest trees that also have branches and leaves. The next term, 'pushpa' (pushpa, flower), precisely refers to the essence of the flower. Things like flower garlands and scattered flowers all use this name. Therefore, the previous sentence uses 'flower garden' to distinguish it. When the Bodhisattva was first born, there were also immeasurable auspicious and joyous omens in all the worlds, and countless devas and other beings gathered in Lumbini Garden for the sake of making offerings. There were also countless inconceivable liberation Bodhisattvas, who descended simultaneously like dark clouds enveloping the moon. You are now also first born in the secret treasury, and all the family members of the Dharma doors have already begun to sprout. If one can bravely and diligently cultivate, it is also the last body of birth and death. Therefore, it is said 'obtaining the same joy'.
'As in the joy of eliminating household life, and all kinds of suffering, in the middle of the night, with a joyful heart, going to the place of ascetic practice, just as the devas, respectfully circumambulating, you now obtain the same, creating the joy of tranquility.'
This is when the Bodhisattva first renounced his household life. The Sanskrit only says 'eliminating all kinds of suffering,' which includes the meaning of household life. It means abandoning the suffering of being bound by all kinds of love and attachment in household life. 'Place of ascetic practice,' the correct translation of the Sanskrit should be 'place of self-cultivation.' Like the Bodhisattva initially leaving the city and going to the place of practice.
修身處時。一切世間有無量無邊吉慶之事。亦如花嚴等廣說。爾時凈居天眾乃至諸護世者皆大歡喜。知正遍覺優曇花不久開敷。悉皆頂禮圍繞。或親承馬足而奉送之。汝今亦于秘密藏中。初與無明父母別。往詣初法明道修身之處。當知凈居天等亦皆歡喜敬禮。知其不久同於世尊。故云得如彼慶也。
大毗盧遮那成佛經疏卷第八 大正藏第 39 冊 No. 1796 大毗盧遮那成佛經疏
大毗盧遮那成佛經疏卷第九
沙門一行阿阇梨記
入漫荼羅具緣品第二之餘
又如彼龍王 恭敬禮時慶 河濱眾飛鳥 環繞而行列 逮希有寂義 將摧諸有者 汝今得同彼 作寂之嘉慶
此時菩薩。已到苦行源底知無義利。受牧牛女人乳糜已。于河中澡浴相好圓滿。爾時去佛道漸近。有無量青雀之瑞。如本行經中廣明。此鳥正名搡沙。形似青雀而小者。方俗間所謂仙人鳥也。菩薩澡浴已。思惟諸法本寂心。明見大菩提路生奇特心。自知必能以大勢力摧壞諸有。是時復有無量無邊吉慶之事興於世間。汝今亦于秘密藏中。棄捨九十五外道中。種種疲勞形神無有義利之苦行。啖阿字一味乳糜。增益常命色力。以凈法水灌浴其身。明識心王大道將詣毗盧遮那坐道場處。故云得同彼慶也
【現代漢語翻譯】 現代漢語譯本 修身處世。一切世間有無量無邊的吉祥喜慶之事，也如《華嚴經》等經典廣為宣說的那樣。那時，凈居天眾乃至各位護世神都非常歡喜，知道正遍覺（Samyak-saṃbuddha）的優曇花（udumbara，一種稀有之花，象徵佛陀出世）不久將要開放，全都頂禮圍繞，或者親自捧著馬的腳而護送他。你現在也在秘密藏中，初次與無明父母告別，前往最初以正法開示光明道路修身之處，應當知道凈居天等也都會歡喜敬禮，知道你不久將如同世尊一樣，所以說得到如同那樣的喜慶。
《大毗盧遮那成佛經疏》卷第八 大正藏第39冊 No. 1796 《大毗盧遮那成佛經疏》
《大毗盧遮那成佛經疏》卷第九
沙門一行阿阇梨 記
入漫荼羅具緣品第二之餘
又如彼龍王，恭敬禮時慶； 河濱眾飛鳥，環繞而行列； 逮希有寂義，將摧諸有者； 汝今得同彼，作寂之嘉慶。
此時菩薩，已經到達苦行的源頭，知道苦行沒有意義和利益，接受了牧牛女人的乳糜后，在河中沐浴，相好圓滿。那時，距離成佛之道越來越近，有無量青雀的祥瑞。如《本行經》中詳細說明的那樣。這種鳥正確的名字叫搡沙（sam்śa，鳥名），形狀像青雀但更小。在地方風俗中被稱為仙人鳥。菩薩沐浴完畢后，思維諸法本性寂靜的心，清楚地看見大菩提之路，生起奇特的心，自己知道必定能夠以大勢力摧毀各種有。這時又有無量無邊的吉祥喜慶之事發生在世間。你現在也在秘密藏中，拋棄九十五種外道中種種疲勞、形神沒有意義和利益的苦行，吃阿（A，梵文字母）字一味的乳糜，增益常命、色力，用清凈的法水灌浴自身，清楚地認識到心王大道，將要前往毗盧遮那（Vairocana）坐道場之處，所以說得到如同那樣的喜慶。
【English Translation】 English version Cultivating oneself and conducting oneself in the world. All worldly affairs are filled with immeasurable and boundless auspicious and joyous events, as extensively described in the Avataṃsaka Sūtra and other scriptures. At that time, the Pure Abode Heavens (Śuddhāvāsa) and even the world-protecting deities were all greatly delighted, knowing that the udumbara flower (udumbara, a rare flower symbolizing the appearance of a Buddha) of the Perfectly Enlightened One (Samyak-saṃbuddha) would soon bloom. They all prostrated and circumambulated, or personally held the horse's feet and escorted him. You are now also in the secret treasury, initially parting from your ignorant parents, going to the place where you first cultivate yourself with the righteous Dharma illuminating the path. You should know that the Pure Abode Heavens and others will also rejoice and pay homage, knowing that you will soon be like the World-Honored One, hence it is said that you obtain such joy.
Mahāvairocana-abhisaṃbodhi-tantra-sūtra Commentary, Volume 8 Taishō Tripiṭaka, Volume 39, No. 1796, Mahāvairocana-abhisaṃbodhi-tantra-sūtra Commentary
Mahāvairocana-abhisaṃbodhi-tantra-sūtra Commentary, Volume 9
Recorded by Śramaṇa Yixing Ācārya
Remaining of Chapter 2, Entering the Maṇḍala with Proper Conditions
Also like that Dragon King, rejoicing when respectfully paying homage; The flocks of birds by the riverbank, encircle and line up in rows; Attaining the rare meaning of quiescence, about to destroy all existences; You now obtain the same, creating the auspiciousness of quiescence.
At this time, the Bodhisattva, having reached the source of asceticism, knew that it was meaningless and without benefit. After receiving milk porridge from the cowherd woman, he bathed in the river, his physical characteristics becoming perfect. At that time, he was getting closer and closer to the path of Buddhahood, and there was the auspicious sign of countless bluebirds. As extensively explained in the Fundamental Conduct Sutra. The correct name of this bird is sam்śa (sam்śa, name of a bird), which resembles a bluebird but is smaller. In local customs, it is called the immortal bird. After the Bodhisattva finished bathing, he contemplated the mind of the fundamental quiescence of all dharmas, clearly saw the great Bodhi path, and gave rise to a unique mind, knowing that he would surely be able to destroy all existences with great power. At this time, countless and boundless auspicious and joyous events occurred in the world. You are now also in the secret treasury, abandoning the various exhausting and meaningless ascetic practices of the ninety-five non-Buddhist paths, eating the milk porridge of the single flavor of the letter A (A, Sanskrit letter), increasing your life force, complexion, and strength, bathing your body with pure Dharma water, clearly recognizing the great path of the King of Mind, and about to go to the place where Vairocana (Vairocana) sits in the Bodhimaṇḍa, hence it is said that you obtain such joy.
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猶如婆伽婆 樹王下時慶 以慈心力故 破無量魔軍 種種隨類形 遍天人世間 汝今得同彼 作寂之嘉慶
世尊坐道場樹下。降伏天魔成正覺時。一切世間出世間。有種種慶嘉之事。如天樹王上春之月具足開敷。本行菩薩道時所有希愿已得如意。即便普現色身。遍於世界開化眾生。又此中言魔軍者。梵本正音博吃芻。是羽翼黨援之義。今依古譯會意言耳。汝今發菩提心。當知已得安坐佛覺沙啰樹王根本之下。以如來加持神力遍伏魔軍。若從此堅固不動。逮見心明道時。即是初發心中便成正覺。以除蓋障三昧普現漫荼羅身。故云得同彼慶也。
如善逝導師 住于波羅奈 初轉最無上 法輪嘉慶時 奇特未曾有 世間時分盡 汝今得同彼 作寂之嘉慶
世尊以十義故轉正法輪。如花嚴等廣說。梵云缽啰嚩娜睹嚩啰。是上妙義殊勝義。即是世間第一更無過上。故云最無上。複次世尊諸有所說。皆為大事因緣。故云最無上。一切世間初來未曾聞。亦不能轉。故曰奇特未曾有。梵本正云奇希。今會意言耳。自度諸有。亦令無量眾生住最後邊身。乃至意生粗重之有亦令永盡。汝今亦爾。若於此生逮得除蓋障三昧語言陀羅尼。起自在神通時。亦能如毗盧遮那而轉法輪。故云
得同彼慶也。
如彼為利益 第一吉義慶 福利所饒益 稱讚諸聖眾 遍說具德尊 牟尼釋師子 汝今得同彼 作寂之嘉慶
梵本雲系多翻云利益。次云吃[口*履]耶。此翻為利。迦啰儜翻為饒益。本名各異。傳度者無以別之。譬如初哉首基肇祖元胎。雖復同歸於始。然有小殊也。初句為利益。亦是令利益之義。結成嘆佛偈。次句云第一吉義。結成嘆法偈。次二句明供養修行所成勝果。總結嘆僧偈。次二句結成總結釋迦牟尼本行中七偈。以要言之。如是等一切功德。汝今已具得之也。世尊般涅槃時與成正覺時。無二無別。若就世諦。則云三界虛空眾生福盡。是故晦而不言。然此中結會三寶及如來本行。即是大涅槃義也。此十一偈中具無量義。當廣諸修多羅分別說之。恐妨說漫荼羅義故。今略明訓詁而已。
金籌偈(梵本)
阿壤(引)曩(無智也)缽吒㘕(膜也)嚩瑳(佛子也)阿跛你啴(都根反決除也)爾乃(平聲仁者也)薩哆(二合)嚩(為汝也)舍邏枳(去聲善用籌也)昧(無害反)你也(二合)啰折窣都(醫王也)曳(入)他路羯寫(如世間也)昧(無害反)補啰(引聲猶如也)。
佛子。佛為汝決除無智膜。猶如世醫王善用於金籌。西方治眼法。以金為箸。
【現代漢語翻譯】 現代漢語譯本：
應與彼等同慶。
如彼為利益，第一吉祥義慶。 福利所饒益，稱讚諸聖眾。 遍說具德尊，牟尼釋師子（釋迦牟尼佛）， 汝今得同彼，作寂靜之嘉慶。
梵文字中，系多翻譯為『利益』。其次是『吃[口*履]耶』，此翻譯為『利』。『迦啰儜』翻譯為『饒益』。原本名稱各異，傳度者無法區分。譬如『初哉』、『首基』、『肇祖』、『元胎』，雖然最終都歸於『始』，但還是有細微差別。第一句『為利益』，也是『令利益』的意思。總結成讚歎佛的偈頌。第二句說『第一吉義』，總結成讚歎法的偈頌。接下來的兩句說明供養修行所成就的殊勝果報，總結成讚歎僧的偈頌。再接下來的兩句總結釋迦牟尼（Śākyamuni）本行中的七偈。總而言之，像這樣的一切功德，你現在都已經具備了。世尊（Bhagavan）般涅槃（Parinirvana）時與成正覺（Enlightenment）時，沒有兩樣。如果就世俗諦（Saṃvṛti-satya）來說，就說是三界虛空眾生的福報耗盡，所以隱晦而不說。然而這裡總結了三寶（Triratna）以及如來（Tathāgata）的本行，就是大涅槃（Mahāparinirvana）的意義。這十一偈中包含無量意義，應當廣泛地在修多羅（Sutra）中分別解說。恐怕妨礙解說漫荼羅（Mandala）的意義，所以現在只簡略地說明訓詁。
金籌偈（梵本）
阿壤（引）（āraṃ）（無智也）曩（nāṃ）缽吒㘕（paṭalaṃ）（膜也）嚩瑳（vacā）（佛子也）阿跛你啴（apanītaṃ）（都根反決除也）爾乃（平聲）（arha）薩哆（sattva）（二合）（為汝也）嚩（va）舍邏枳（śalākī）（去聲善用籌也）昧（me）（無害反）你也（nidrā）（二合）（也）啰折窣都（rajastomo）（醫王也）曳（ye）（入）他路羯寫（yathā loke）（如世間也）昧（me）（無害反）補啰（pūrā）（引聲猶如也）。
佛子（Buddhaputra），佛（Buddha）為你決除無智之膜，猶如世間的醫王善於使用金籌。西方治療眼疾的方法，是用金子做成探針。
【English Translation】 English version:
Should rejoice with them.
As they are for benefit, the foremost auspicious meaning rejoices. Enriched by welfare, praising all the holy assembly. Universally speaking of the Blessed One, the Muni Śākyasiṃha (Sage, Lion of the Shakyas), Now you are the same as them, creating the auspiciousness of tranquility.
In the Sanskrit version, '系多' is translated as 'benefit'. Next is '吃[口*履]耶', which is translated as '利' (profit). '迦啰儜' is translated as '饒益' (enrichment). The original names are different, and those who transmit them cannot distinguish them. For example, '初哉' (beginning), '首基' (foundation), '肇祖' (originator), '元胎' (original womb), although they all ultimately return to 'beginning', there are still subtle differences. The first line 'for benefit' also means 'to cause benefit'. It concludes as a verse praising the Buddha. The second line says 'foremost auspicious meaning', concluding as a verse praising the Dharma. The following two lines explain the excellent results achieved by offering and practicing, concluding as a verse praising the Sangha. The next two lines summarize the seven verses in the original conduct of Śākyamuni. In short, all such merits, you now possess. The Bhagavan's Parinirvana and Enlightenment are no different. If speaking in terms of Saṃvṛti-satya (conventional truth), it is said that the blessings of beings in the three realms and empty space are exhausted, so it is obscure and not spoken of. However, here it summarizes the Triratna (Three Jewels) and the Tathāgata's original conduct, which is the meaning of Mahāparinirvana (Great Nirvana). These eleven verses contain immeasurable meanings, which should be widely explained separately in the Sutras. Fearing that it would hinder the explanation of the meaning of Mandala, now only a brief explanation of the exegesis is given.
The Golden Probe Gatha (Sanskrit Version)
阿壤（引）（āraṃ）(ignorance) 曩（nāṃ）缽吒㘕（paṭalaṃ）(membrane) 嚩瑳（vacā）(Buddha's child) 阿跛你啴（apanītaṃ）(removed) 爾乃（平聲）（arha）薩哆（sattva）（for you）嚩（va）舍邏枳（śalākī）(skillful use of the probe) 昧（me）(without harm) 也（nidrā）(also) 啰折窣都（rajastomo）(king of physicians) 曳（ye）(enters) 他路羯寫（yathā loke）(as in the world) 昧（me）(without harm) 補啰（pūrā）(like).
Buddhaputra (Son of Buddha), the Buddha removes the membrane of ignorance for you, just like a worldly king of physicians skillfully uses a golden probe. The Western method of treating eye diseases is to use gold as a probe.
兩頭圓滑中細。猶如杵形可長四五寸許。用時以兩頭塗藥。各用一頭內一眼中塗之。涅槃金箄亦此類也。一切眾生心目。本有佛知見性。但以無智膜翳故。諸法實相不得明瞭現前。若令拙醫救之。非徒無效而已。或更增其翳膜。或傷損目瞳。如來方便具足善用金籌者。則不如是。如郢匠運斧盡力除垢。然于不可傷處則不令傷。若豪發之間盈縮失度。則為斷空所翳。不成無礙知見也。又此病眼目中見色之性。世間若有醫王若無醫王。法爾成就。但遇可治際會。則便開明。非籌藥之功今始創造也。法蓮有盲人譬喻。此中當廣說之。一切諸佛種種異方便門。究其旨歸悉皆意在於此耳。
明鏡偈(梵本)
缽啰(二合)[口底]嚩(微[摛-禸+兒]反像也)么莽耶(形也)達摩(法也)阿車(引澄也)輸(上)馱(清凈也)阿囊尾羅(不濁也)阿檗啰(二合)系耶(二合)曩(無執也)毗邏必夜(二合)室者(二合離言說也)系都(因也)羯么(業也)三母嗢婆(二合)嚩(引發起也一偈)翳文(如是也)壤怛嚩(引二合知也)伊[目尹]瞞(引此也)達么(法也)[嗨-每+(臼/工)]娑嚩(二合)婆(去)嚩(引無自性也)曩囊微㘕(不濁也)矩嚕(為也)薩怛嚩(引有情也)喇他(利也)莽賭㘕(
【現代漢語翻譯】 現代漢語譯本 兩頭圓滑中間細長，形狀像杵，大約四五寸長。使用時在兩頭塗上藥，各用一頭塗抹在眼睛裡。涅槃經中的金箄（一種醫療器械）也是這類東西。一切眾生的心和眼睛，本來就具有佛的知見本性，只是因為無明的薄膜遮蔽的緣故，諸法的真實相狀才不能夠明瞭地顯現出來。如果讓拙劣的醫生來救治，非但沒有效果，反而會增加眼上的翳膜，或者損傷眼睛的瞳仁。如來佛方便具足，善於使用金籌（一種醫療器械）就不會這樣。就像郢地的工匠運用斧頭盡力去除污垢，但是對於不可損傷的地方就不會讓它受到損傷。如果毫髮之間盈餘或不足，失去尺度，就會被斷滅空所遮蔽，不能成就無礙的知見。再說這病眼中見色的本性，世間無論有沒有醫王，都是自然成就的，只要遇到可以醫治的機緣，就會開明，不是金籌和藥物的功勞現在才創造出來的。法蓮經中有盲人的譬喻，這裡應當詳細解說。一切諸佛種種不同的方便法門，探究它的宗旨歸宿，全部都是這個意思。 明鏡偈（梵本） 缽啰（二合，像也）[口底]嚩（微[摛-禸+兒]反，像也）么莽耶（形也）達摩（法也）阿車（引澄也）輸（上，清凈也）馱（清凈也）阿囊尾羅（不濁也）阿檗啰（二合）系耶（二合）曩（無執也）毗邏必夜（二合）室者（二合，離言說也）系都（因也）羯么（業也）三母嗢婆（二合）嚩（引發起也，一偈）翳文（如是也）壤怛嚩（引二合，知也）伊[目尹]瞞（引，此也）達么（法也）[嗨-每+(臼/工)]娑嚩（二合）婆（去）嚩（引，無自性也）曩囊微㘕（不濁也）矩嚕（為也）薩怛嚩（引，有情也）喇他（利也）莽賭㘕（
【English Translation】 English version It is round at both ends and thin in the middle, resembling a pestle in shape, and about four to five inches long. When using it, medicine is applied to both ends, and each end is used to apply to the eyes. The golden 'bamboo spatula' (金箄, jīn bǐ - a medical instrument) in the Nirvana Sutra is also of this kind. All sentient beings' minds and eyes inherently possess the Buddha's knowledge and vision nature, but due to the obscuration of the membrane of ignorance, the true appearance of all dharmas cannot be clearly manifested. If a clumsy doctor tries to cure it, it will not only be ineffective but may also increase the membrane or damage the pupils. The Tathagata (如來, Rúlái - 'Thus Come One', an epithet of the Buddha) who is fully equipped with skillful means and knows how to use the golden spatula will not do this. It is like a craftsman from Ying (郢, Yǐng - an ancient state in China) wielding an axe to remove dirt as much as possible, but not damaging the places that should not be damaged. If there is an excess or deficiency of even a hair's breadth, losing the measure, it will be obscured by nihilistic emptiness, and one will not achieve unobstructed knowledge and vision. Furthermore, the nature of seeing colors in the diseased eyes is naturally achieved whether there is a king of medicine in the world or not. It will become clear as long as it encounters a treatable opportunity; it is not the merit of the golden spatula and medicine that creates it now. There is a parable of a blind man in the Lotus Sutra (法蓮經, Fǎ Lián Jīng), which should be explained in detail here. All the various expedient means of all the Buddhas, when their purpose and ultimate goal are investigated, are all intended for this. Mirror Gatha (梵本, Fànběn - Sanskrit Version) Bō la (缽啰, Bō la - two combined sounds, meaning 'image') [口底] wa (微[摛-禸+兒]反, wēi [chī-róu+ér] fǎn - resembling, image) ma mang ye (么莽耶, me mǎng ye - form) da mo (達摩, Dá mó - Dharma, the law) a che (阿車, Ā chē - drawing, clarifying) shu (輸, Shū - rising tone, pure) tuo (馱, Tuó - pure) a nang wei luo (阿囊尾羅, Ā nang wěi luó - not turbid) a ge la (阿檗啰, Ā gé la - two combined sounds) xi ye (系耶, Xì ye - two combined sounds) nang (曩, Nǎng - without attachment) pi luo bi ye (毗邏必夜, Pí luó bì yè - two combined sounds) shi zhe (室者, Shì zhě - two combined sounds, beyond words) xi du (系都, Xì dū - cause) jie mo (羯么, Jié me - karma, action) san mu wu po (三母嗢婆, Sān mǔ wū pó - two combined sounds) wa (嚩, Wá - causing to arise, one verse) yi wen (翳文, Yì wén - thus) rang da wa (壤怛嚩, Rǎng dá wa - two combined sounds, knowing) yi [目尹] man (伊[目尹]瞞, Yī [mùyǐn] mán - this) da mo (達摩, Dá mó - Dharma, the law) [嗨-每+(臼/工)] suo wa (娑嚩, Suō wa - two combined sounds) po (婆, Pó - departing tone) wa (嚩, Wá - without self-nature) nang nang wei lan (曩囊微㘕, Nǎng nang wēi lán - not turbid) ju lu (矩嚕, Jǔ lū - doing) sa da wa (薩怛嚩, Sà dá wa - sentient beings) la ta (喇他, Lǎ ta - benefit) mang du lan (
無比也)勃馱喃(諸佛也)若多(生也)悉怛嚩(三合汝也)冒啰娑(心也)
諸法無形像 清澄無垢濁 無執離言說 但從因業起 如是知此法 自性無染污 為世無比利 汝從佛心生
梵本初句但云形像。然與無相法文勢相連。意明法無形像也。性本凈。猶如明鏡澄然清凈。無有穢濁而能普現眾像。當知此像不從鏡中生。不從外質生。不共生。亦非無因緣有。種種戲論皆不相應。亦復不可執取。但屬眾因緣耳。緣合不生緣離不滅。即言無常無斷無去無來。當知即像是鏡即鏡是像。若能如是解時。即見諸法實相。知心自性本無染污也。以之如鏡之心鑒如心之鏡。故說心自見心心自知心。智之與鏡無二無別。所以決去眼膜。正為觀如此法界故自明之。若與此相應時。即于普門漫荼羅。得除蓋障三昧。能為一切眾生作無比利。或云無對或云無稱。謂不可稱量也。以能自生心佛家故。是名佛心之子。從心佛生故。曰汝從佛心生。
法輪法螺偈(梵本)
阿捺也(二合今日也)缽啰(二合)勃哩(二合)口*底路羯寫(世間也)斫羯蘭(二合輪反)沫(無割反)唎多(二合)也(輪轉也)哆(引)演難(引救世者也)阿(引)布[口束頁]延(吹也)三漫多訥嚩(
【現代漢語翻譯】 現代漢語譯本： 無比也)勃馱喃(諸佛也)：無與倫比的，勃馱喃（諸佛）。 若多(生也)悉怛嚩(三合汝也)冒啰娑(心也)：若多（生），悉怛嚩（汝），冒啰娑（心）。
諸法無形像，清澄無垢濁，無執離言說，但從因業起，如是知此法，自性無染污，為世無比利，汝從佛心生。
梵本初句但云形像。然與無相法文勢相連。意明法無形像也。性本凈。猶如明鏡澄然清凈。無有穢濁而能普現眾像。當知此像不從鏡中生。不從外質生。不共生。亦非無因緣有。種種戲論皆不相應。亦復不可執取。但屬眾因緣耳。緣合不生緣離不滅。即言無常無斷無去無來。當知即像是鏡即鏡是像。若能如是解時。即見諸法實相。知心自性本無染污也。以之如鏡之心鑒如心之鏡。故說心自見心心自知心。智之與鏡無二無別。所以決去眼膜。正為觀如此法界故自明之。若與此相應時。即于普門漫荼羅（壇城），得除蓋障三昧（一種禪定狀態）。能為一切眾生作無比利。或云無對或云無稱。謂不可稱量也。以能自生心佛家故。是名佛心之子。從心佛生故。曰汝從佛心生。
法輪法螺偈(梵本)
阿捺也(二合今日也)缽啰(二合)勃哩(二合)口*底路羯寫(世間也)斫羯蘭(二合輪反)沫(無割反)唎多(二合)也(輪轉也)哆(引)演難(引救世者也)阿(引)布[口束頁]延(吹也)三漫多訥嚩（普遍的聲音）
【English Translation】 English version: 無比也)勃馱喃(諸佛也): Unsurpassed, Buddhanam (all Buddhas). 若多(生也)悉怛嚩(三合汝也)冒啰娑(心也): Yato (birth), Sattva (you), Maurasa (heart).
All dharmas are without form, clear and without defilement, without attachment, beyond words, arising only from cause and karma. Knowing the dharma thus, its nature is without defilement, bringing unsurpassed benefit to the world; you are born from the Buddha's heart.
The original Sanskrit verse only mentions 'form'. However, it is connected to the meaning of formlessness. It means that dharmas are without form. The nature is originally pure, like a clear and bright mirror. Without any impurity, it can universally reflect all images. Know that these images are not born from the mirror, not born from external matter, not co-born, nor do they exist without cause. All kinds of conceptual elaborations are not appropriate. They are also not graspable, but belong to the aggregation of causes and conditions. When conditions come together, they are not born; when conditions separate, they do not cease. This is what is meant by impermanence, non-cessation, non-going, and non-coming. Know that the image is the mirror, and the mirror is the image. If one can understand in this way, one sees the true nature of all dharmas, knowing that the self-nature of the mind is originally without defilement. Use the mind like a mirror to reflect the mirror-like mind. Therefore, it is said that the mind sees itself, and the mind knows itself. Wisdom and the mirror are neither two nor different. Therefore, removing the cataract is precisely for observing such a dharma realm, so as to illuminate oneself. When one is in accordance with this, one obtains the Samadhi (a state of meditative consciousness) of removing the covering obstacles in the Pumen Mandala (cosmic diagram). It can bring unsurpassed benefit to all sentient beings. It is also called 'without comparison' or 'without measure', meaning immeasurable. Because it can self-generate the Buddha family of the mind, it is called the child of the Buddha's heart. Because it is born from the mind-Buddha, it is said, 'You are born from the Buddha's heart.'
Dharma Wheel Conch Shell Gatha (Sanskrit)
阿捺也(二合今日也)缽啰(二合)勃哩(二合)口*底路羯寫(世間也)斫羯蘭(二合輪反)沫(無割反)唎多(二合)也(輪轉也)哆(引)演難(引救世者也)阿(引)布[口束頁]延(吹也)三漫多訥嚩（Universal sound）
無害反二合普遍也)達么(法也)商佉(螺也)莽(無也)努哆㘕(上也一偈)曩(無也)諦怛啰(二合)建吃灑(二合彼慮也)尾末[口底]喇嚩(二合異慧也)[嗨-每+(臼/工)]喇尾(二合)商計曩(無疑也)制哆娑(引心也)缽啰(二合)迦(引)奢也(開示也)娑嚩(二合)路計悉泯(二合世人也)瞞怛啰(二合真言也)遮唎邪(二合行也)曩演(道也)缽㘕(勝也二偈)醫梵(如是也)吃㗚(二合)哆茸(作愿也)勃馱喃(諸佛也)鄔跛迦(引)口*履[口底]擬(疑異反)也細喝(唱也差說也)諦遮(彼也)嚩驲啰(二合)馱喇(執金剛也)薩喇鞞(二合一切也)𡀩吃鏟(二合)口*底怛嚩(汝也)薩婆奢(皆常當也三偈)
汝自於今日 轉于救世輪 其聲普周遍 吹無上法螺 勿生於異慧 以無疑慮心 開示於世間 勝道真言行 常作如是愿 宣唱佛恩德 一切持金剛 皆當護念汝
猶如字輪旋轉相成共為一體。如字輪者印輪身亦然。是故解圓鏡漫荼羅義時。即解秘密藏中轉法輪義。轉此法輪時。以一音聲。普遍十方世界警悟眾生。故曰吹大法螺也。梵音于普遍字中。即有聲義有吹髮義。又有令彼普遍聞義。異慧是分別妄想之
【現代漢語翻譯】 現代漢語譯本： 無害反二合普遍也)達么(Dharma，法也)商佉(Shankha，螺也)莽(無也)努哆㘕(上也一偈)曩(無也)諦怛啰(二合)建吃灑(二合彼慮也)尾末[口底]喇嚩(二合異慧也)[嗨-每+(臼/工)]喇尾(二合)商計曩(無疑也)制哆娑(引心也)缽啰(二合)迦(引)奢也(開示也)娑嚩(二合)路計悉泯(二合世人也)瞞怛啰(二合 Mantra，真言也)遮唎邪(二合行也)曩演(道也)缽㘕(勝也二偈)醫梵(如是也)吃㗚(二合)哆茸(作愿也)勃馱喃(Buddhanam，諸佛也)鄔跛迦(引)口*履[口底]擬(疑異反)也細喝(唱也差說也)諦遮(彼也)嚩驲啰(二合)馱喇(Vajradhara，執金剛也)薩喇鞞(二合一切也)𡀩吃鏟(二合)口*底怛嚩(汝也)薩婆奢(皆常當也三偈)
汝自於今日，轉于救世輪 其聲普周遍，吹無上法螺 勿生於異慧，以無疑慮心 開示於世間，勝道真言行 常作如是愿，宣唱佛恩德 一切持金剛，皆當護念汝
猶如字輪旋轉相成共為一體。如字輪者印輪身亦然。是故解圓鏡漫荼羅(Mandala)義時。即解秘密藏中轉法輪義。轉此法輪時。以一音聲。普遍十方世界警悟眾生。故曰吹大法螺也。梵音于普遍字中。即有聲義有吹髮義。又有令彼普遍聞義。異慧是分別妄想之
【English Translation】 English version: Harmless anti-combination is universal) Da Mo (Dharma, meaning the Law) Shang Qie (Shankha, meaning conch shell) Mang (meaning without) Nu Duo Lan (also a verse) Nang (meaning without) Di Da La (double combination) Jian Chi Sha (double combination, considering that) Wei Mo [mouthbottom] La Wa (double combination, different wisdom) [嗨-每+(臼/工)] La Wei (double combination) Shang Ji Nang (without doubt) Zhi Duo Suo (attracting the mind) Bo La (double combination) Jia (attracting) She Ye (revealing) Suo Wa (double combination) Lu Ji Xi Min (double combination, worldly people) Man Da La (double combination, Mantra, meaning true words) Zhe Li Xie (double combination, practice) Nang Yan (the path) Bo Lian (victory, two verses) Yi Fan (thus) Chi Ri (double combination) Duo Rong (making a vow) Bo Tuo Nan (Buddhanam, meaning all Buddhas) Wu Bo Jia (attracting) [mouthbottom] (grace) [mouthbottom] Ni (doubtful and different) Ye Xi He (chanting and different saying) Di Zhe (that) Wa Ri La (double combination) Tuo La (Vajradhara, holding the vajra) Sa La Pi (double combination, everything) 𡀩 Chi Chan (double combination) [mouthbottom] (protecting) Da Wa (you) Sa Po She (all are always appropriate, three verses)
Today, you turn the wheel of salvation, Its sound pervades everywhere, blowing the supreme Dharma conch. Do not give rise to different wisdom, with a mind free of doubt, Reveal to the world, the supreme path of true words and practice. Always make such a vow, proclaim the Buddha's grace and virtue, All Vajra-holders, should protect and remember you.
It is like the wheel of letters rotating and forming a whole. Like the wheel of letters, so is the body of the seal wheel. Therefore, when explaining the meaning of the round mirror Mandala, one explains the meaning of turning the Dharma wheel in the secret treasury. When turning this Dharma wheel, with one voice, one awakens sentient beings throughout the ten directions. Therefore, it is said to blow the great Dharma conch. In the Sanskrit sound of the word 'universal', there is the meaning of sound, the meaning of blowing and emitting, and also the meaning of causing them to hear universally. Different wisdom is the discriminating and delusional thought of
慧。無疑心即是疑悔永盡住于實智。以住實智故。即能必定師子吼。開示人天無上真言行道法。汝若能發如是愿。於一切處一切時。為報正法大恩。宣佈佛之恩德。即是如來所使。行如來事。是故一切持金剛皆護念汝也。複次汝之心王。于初法明道中。成佛轉法輪時。已有無量無邊金剛智印。周旋翼補共護持之。何況毗盧遮那究竟心王成佛時所有威勢。故當為此法故發大精進也。
三昧耶偈(梵本)
阿你也(二合)缽啰(二合)勃哩(二合)口*底諦嚩瑳(作佛子也)阿秕貳尾哆(不惜命也)迦羅儜多(半聲故也)阿缽口*履[口底]夜(二合)[歹勇]系(舍也)薩達摸(正法也)菩提質哆(菩提心也)沫怛缽啰(舍離也一偈)莽(去)瑳(上)[口*履]延(慳也)薩婆達謎數(上聲於一切法也)薩怛嚩(二合諸眾生也)曩忙(勿也不也)系且者也多(半聲利益行也)醫帝(此也)三昧耶系(戒也)三勃臺(佛也)啰(引)契也(二合引)哆(引說也)薩怛嚩(汝也)蘇沒啰(二合)哆(善住戒者二偈)曳他(猶如也)娑嚩(二合自身也)貳尾單(命也)落吃鏟(平二合護也)怛他蕗吃鏟(引二合亦護也)伊迷(如是也)怛嚩(二合)也缽啰(二合)抳缽你(
【現代漢語翻譯】 現代漢語譯本：慧，無疑心就是疑悔永遠止息，安住于真實智慧。因為安住于真實智慧的緣故，就能必定發出獅子吼，開示人天無上的真言行道之法。你如果能夠發起這樣的誓願，在一切處、一切時，爲了報答正法的深恩，宣揚佛的恩德，就是如來所派遣的使者，行如來的事業。所以一切持金剛（Vajradhara，手持金剛杵者）都會護念你。再說，你的心王，在最初法明道中，成佛轉法輪時，已經有無量無邊的金剛智印（Vajra-jñāna-mudrā，金剛智慧印）周旋輔助共同護持他，更何況毗盧遮那（Vairocana，光明遍照）究竟心王成佛時所具有的威勢。所以應當爲了這個法而發起大精進。
三昧耶偈（Samaya Gatha，誓言偈頌）（梵本）
阿你也（二合）缽啰（二合）勃哩（二合）[口底]（從今以後）諦嚩瑳（作佛子也）阿秕貳尾哆（不惜命也）迦羅儜多（半聲故也）阿缽[口履]（不應也）[口底]夜（二合）[歹勇]系（舍也）薩達摸（正法也）菩提質哆（菩提心也）沫怛缽啰（舍離也一偈）莽（去）瑳（上）[口*履]延（慳也）薩婆達謎數（上聲於一切法也）薩怛嚩（二合諸眾生也）曩忙（勿也不也）系且者也多（半聲利益行也）醫帝（此也）三昧耶系（戒也）三勃臺（佛也）啰（引）契也（二合引）哆（引說也）薩怛嚩（汝也）蘇沒啰（二合）哆（善住戒者二偈）曳他（猶如也）娑嚩（二合自身也）貳尾單（命也）落吃鏟（平二合護也）怛他蕗吃鏟（引二合亦護也）伊迷（如是也）怛嚩（二合）也缽啰（二合）抳缽你（
【English Translation】 English version: O Wise One, the mind without doubt is where doubt and regret are forever extinguished, abiding in true wisdom. Because of abiding in true wisdom, one can certainly roar like a lion, revealing to humans and devas the unsurpassed true mantra path of practice. If you can make such a vow, in all places and at all times, to repay the great kindness of the True Dharma, proclaiming the Buddha's grace, then you are the envoy sent by the Tathagata, performing the Tathagata's work. Therefore, all Vajradharas (those who hold the vajra) will protect and remember you. Furthermore, your Mind-King, in the initial Dharma-illumination path, at the time of attaining Buddhahood and turning the Dharma wheel, already has immeasurable and boundless Vajra-jñāna-mudrās (vajra wisdom seals) revolving around, assisting, and jointly protecting him. How much more so the power and majesty possessed by Vairocana's (the Illuminator) ultimate Mind-King at the time of attaining Buddhahood. Therefore, you should generate great diligence for the sake of this Dharma.
Samaya Gatha (Vow Verse) (Sanskrit Version)
A ni ye (two combined) bo la (two combined) bo li (two combined) [mouthbottom] (from now on) di wo cha (become Buddha's son) a bi er wei duo (not cherish life) jia luo ni duo (half sound reason) a bo [mouthcover] (should not) [mouthbottom] ye (two combined) [歹yong] system (give up) sa da mo (true law) pu ti zhi duo (bodhi mind) mo da bo la (leave also one verse) mang (go) cha (up) [mouth*cover] yan (stingy also) sa po da mi shu (upper sound in all dharmas also) sa da wo (two combined all sentient beings also) nang mang (do not also not also) system qie zhe ye duo (half sound benefit line also) yi di (this also) san mei ye system (precept also) san bo tai (Buddha also) la (lead) qi ye (two combined lead) duo (lead say also) sa da wo (you also) su mei la (two combined) duo (good live precept person two verses) ye ta (like also) suo wa (two combined self also) er wei dan (life also) fall eat shovel (flat two combined protect also) da ta lu eat shovel (lead two combined also protect also) yi mei (such also) da wo (two combined) ye bo la (two combined) ni bo ni (
二合首稽于也)虞嚧(引尊也)始史(二合弟子也汝也)室者啰絮瑜薄吉口*底嚩瑳啰(虔誠也三偈)阿口*驃閉耶(依教奉行也)薩坦(二合)多(諸有也)薩喇瞞(二合所作也)[嗨-每+(臼/工)]室旨(二合)帝(無也)囊(也)坦啰(疑慮也)坦莽(二合)娜(引心也判偈)
佛子汝從今 不惜身命故 不應舍正法 舍離菩提心 慳吝一切法 不利眾生行 佛說三昧耶 汝善住戒者 如護自身命 護戒亦如是 應至誠恭敬 稽首聖尊足 所作隨教行 勿生疑慮心
前云耳語言告一偈者。猶如僧祇家授六念。薩婆多授五時法。以此驗知曾受具戒以不。今此四戒如受具竟已略示戒相。當知即是秘密藏中四波羅夷也。如人為他斷頭命根不續。則一切支分無所能為。不久皆當散壞。今此四夷戒是真言乘命根。亦是正法命根。若破壞者。于秘密藏中猶如死屍。雖具修種種功德行。不久敗壞也。第一戒不應舍正法者。為一切如來正教。皆當攝受修行受持讀誦。如大海吞納百川無厭足心。若於諸乘了不了義。隨一切法門生棄捨之心。如聲聞乘中。若對堪作法人。心生口言隨舍一法。亦成舍戒。雖于具足毗尼不墮眾數。然非犯戒之罪。今此秘密大乘。
【現代漢語翻譯】 現代漢語譯本： 二合首稽于也)虞嚧(引尊也)：頂禮至尊。 始史(二合弟子也汝也)室者啰絮瑜薄吉口*底：弟子，你應恭敬。 嚩瑳啰(虔誠也三偈)：虔誠地念誦這三偈。 阿口*驃閉耶(依教奉行也)：依教奉行。 薩坦(二合)多(諸有也)：所有。 薩喇瞞(二合所作也)[嗨-每+(臼/工)]室旨(二合)帝(無也)：所作皆無。 囊(也)坦啰(疑慮也)：不要疑慮。 坦莽(二合)娜(引心也判偈)：引導心，判偈。
佛子，你從今以後， 不要吝惜身命， 不應捨棄正法， 舍離菩提之心。 慳吝一切法， 不利於眾生之行。 佛說三昧耶（Samaya，誓言）， 你善於安住于戒律。 如保護自身性命， 守護戒律也應如此。 應至誠恭敬， 稽首聖尊之足。 所作之事皆隨教奉行， 不要生起疑慮之心。
前面說用耳語告知一偈，猶如僧祇家傳授六念，薩婆多（Sarvastivada）傳授五時法。以此來驗證是否曾經受過具足戒。現在這四戒，如同受具足戒后略微展示戒相。應當知道這就是秘密藏中的四波羅夷（Parajika，斷頭罪）。如同人為他人斷頭，命根斷絕無法延續，那麼一切支分都無所作為，不久都將散壞。現在這四夷戒是真言乘的命根，也是正法的命根。如果破壞了，在秘密藏中就如同死屍。即使具備修持種種功德行，不久也會敗壞。第一戒是不應捨棄正法，即對於一切如來的正教，都應當攝受修行、受持、讀誦，如同大海吞納百川而沒有厭足之心。如果對於諸乘的了義和不了義，對於一切法門生起棄捨之心，如同聲聞乘中，如果對堪作法人，心中生起口中說出捨棄一法，也算舍戒。即使在具足毗尼（Vinaya，戒律）中不墮入眾數，但並非犯戒之罪。現在這個秘密大乘。
【English Translation】 English version: Adoration at the beginning) Uru (respectful term): Adoration to the Most Honored One. Shi Shi (disciple, you) Shi Zhe Luo Xu Yu Bo Ji [MouthBottom] (respectfully): Disciple, you should be respectful. Vajra (sincere three verses): Sincerely recite these three verses. A[MouthBiao] Bi Ye (follow the teachings): Follow the teachings. Satam (all) Da (all beings): All. Saraman (all actions) [Hi-Every+(Pestle/Work)] Shi Zhi (no): All actions are without. Nang (also) Tanra (doubt): Do not doubt. Tan Mang (lead the mind) Na (lead the mind, judge the verses): Lead the mind, judge the verses.
Buddhist disciple, from now on, Do not be stingy with your life, You should not abandon the true Dharma, Abandon the Bodhi (enlightenment) mind. Being stingy with all Dharmas, Is not beneficial to the actions of sentient beings. The Buddha speaks of Samaya (vow), You are good at abiding in the precepts. As protecting your own life, Protecting the precepts should also be like this. You should be sincere and respectful, Bow your head to the feet of the Holy One. All actions should follow the teachings, Do not give rise to a mind of doubt.
The previous statement of whispering one verse is like the Sangha (monastic community) family transmitting the six recollections, and the Sarvastivada (a Buddhist school) transmitting the five periods of Dharma. This is used to verify whether one has received the full ordination. Now these four precepts are like slightly showing the characteristics of the precepts after receiving full ordination. It should be known that these are the four Parajikas (expulsion offenses) in the secret treasury. It is like a person cutting off another's head, the root of life is cut off and cannot continue, then all the limbs are useless and will soon be scattered and destroyed. Now these four Yi precepts are the life root of the mantra vehicle, and also the life root of the true Dharma. If it is broken, it is like a corpse in the secret treasury. Even if one possesses various meritorious deeds, it will soon be ruined. The first precept is that one should not abandon the true Dharma, that is, for all the true teachings of the Tathagatas (Buddhas), one should embrace, practice, uphold, and recite them, just like the ocean swallowing hundreds of rivers without a sense of satisfaction. If one has a mind of abandoning the definitive and non-definitive meanings of the various vehicles, and abandoning all Dharma doors, it is like in the Sravaka (hearer) vehicle, if one generates in the mind and speaks out the abandonment of one Dharma to a person who is capable of doing so, it is also considered abandoning the precepts. Even if one does not fall into the assembly in the complete Vinaya (monastic discipline), it is not a crime of violating the precepts. Now this secret Mahayana (great vehicle).
畢竟無有舍義故。則成重罪也。又此一切法門。皆是大悲世尊。于無量阿僧祇劫之所積集。為欲普門饒益一切眾生故。而演說之。猶如字輪不可棄一。如聲聞乘人隨舍一事。猶固和合義斷喪失律儀。何況摩訶衍耶第二戒不應舍離菩提心者。此菩提心。于菩薩萬行猶如大將幢旗。若大將喪失幢旗時。即是三軍敗績墮他勝處。故犯波羅夷也。有人雖愛重三乘法藏心不棄捨。然作是念。無上大乘種種難行苦行。非我所堪。且當於小乘中而取滅度。或云。我當廣植善根供養三寶。長受人天福報。無上菩提是普賢文殊諸大人等之所行處。今我何能得之。如是等種種因緣。退菩提愿。即是自斷命根。犯波羅夷罪。又此菩提心。畢竟無有可退義。故不同聲聞法中。乃至放舍三歸退為白衣外道者。佛亦慈悲愛愍聽詐也。第三戒者於一切法不應慳吝者。有人雖不捨正法不離菩提心。然于正法慳吝。不肯觀機惠施。亦犯婆羅夷罪。所以然者。因如來出世然後有是正法。乃至一句一偈。無非世尊喪捨身命為其僮僕然後得之。是一切眾生父母遺財。非獨為一眾生故。而今竊為已有故。此秘密藏中。同於盜三寶物也。略說法有四種。謂三乘及秘密乘。雖不應吝惜。然應觀眾生量其根器而後與之。若輒爾說諸深秘之事。令生疑傍斷彼善根。則于第四
【現代漢語翻譯】 現代漢語譯本 畢竟沒有捨棄的道理。如果捨棄，就構成了嚴重的罪過。而且，這一切法門，都是大悲世尊在無量阿僧祇劫中所積累的，爲了普遍地饒益一切眾生而演說的。猶如字輪，不可捨棄其中任何一個字。如同聲聞乘人隨意捨棄一事，仍然會固守和合的意義，斷喪失律儀。更何況大乘呢？第二戒是不應舍離菩提心。這菩提心，對於菩薩的萬行來說，猶如大將的幢旗。如果大將喪失了幢旗，就是三軍潰敗，墮入他人勝利的境地，所以犯了波羅夷罪（根本重罪）。 有人雖然珍愛三乘法藏，內心不捨棄，然而卻這樣想：無上大乘種種難以實行的苦行，不是我所能勝任的。姑且在小乘中取得滅度吧。或者說：我應當廣泛種植善根，供養三寶，長久地享受人天福報。無上菩提是普賢（Samantabhadra）文殊（Manjusri）等大人物所行的地方，現在我怎麼能夠得到呢？像這樣種種因緣，退失菩提愿，就是自己斷絕命根，犯波羅夷罪。 而且，這菩提心，畢竟沒有可以退轉的道理。所以不同於聲聞法中，乃至放棄三歸依，退轉為白衣外道的情況，佛也會慈悲憐憫，聽任他們這樣做。第三戒是不應對一切法慳吝。有人雖然不捨棄正法，不離開菩提心，然而對於正法慳吝，不肯觀察眾生的根機而施予，也犯波羅夷罪。之所以這樣說，是因為如來出世之後才有這正法，乃至一句一偈，無不是世尊喪失身命，為其僮僕之後才得到的。這是所有眾生父母遺留下來的財產，不是隻為某一個眾生而有的，而現在卻偷偷地據爲己有，這在秘密藏中，等同於盜取三寶之物。 簡略地說，法有四種，即三乘和秘密乘。雖然不應該吝惜，但是應當觀察眾生的根器，衡量他們的能力，然後再給予。如果隨便地說出各種深奧秘密的事情，使他們產生懷疑，從而斷絕他們的善根，那麼就違反了第四...
【English Translation】 English version After all, there is no reason to abandon it. If one abandons it, it constitutes a grave offense. Moreover, all these Dharma gates were accumulated by the Great Compassionate World Honored One over countless asamkhya kalpas (innumerable eons), and spoken for the purpose of universally benefiting all sentient beings. Like a wheel of letters, not a single one can be discarded. Just as a Sravaka (Disciple of the Buddha) arbitrarily abandons one thing, he still firmly adheres to the meaning of harmony, severing and losing his precepts. How much more so with the Mahayana? The second precept is that one should not abandon Bodhicitta (the mind of enlightenment). This Bodhicitta, for the myriad practices of a Bodhisattva, is like the banner of a great general. If the great general loses his banner, it means the defeat of the entire army, falling into the enemy's victory, thus committing a Parajika (root downfall). Although some cherish the Tripitaka (Three Baskets of Buddhist scriptures) and do not abandon it in their hearts, they think: 'The various difficult and arduous practices of the unsurpassed Mahayana are beyond my capabilities. Let me attain liberation in the Hinayana (Smaller Vehicle) for now.' Or they say: 'I should extensively plant good roots, make offerings to the Three Jewels, and enjoy the blessings of humans and devas (gods) for a long time. Unsurpassed Bodhi (enlightenment) is the realm of practice for great beings like Samantabhadra (Universal Virtue) and Manjusri (Gentle Glory). How can I attain it now?' Due to such various reasons, abandoning the Bodhi vow is like severing one's own life root, committing a Parajika offense. Moreover, this Bodhicitta ultimately has no possibility of regression. Therefore, it is different from the Sravaka Dharma, where even if one abandons the Three Refuges and reverts to being a layperson or an outsider, the Buddha would compassionately allow it. The third precept is that one should not be stingy with any Dharma. Although some do not abandon the true Dharma and do not leave Bodhicitta, they are stingy with the true Dharma, unwilling to observe the capacity of sentient beings and bestow it upon them, thus also committing a Parajika offense. The reason for this is that only after the Tathagata (Thus Come One) appears in the world is there this true Dharma, even a single phrase or verse, all of which the World Honored One obtained after sacrificing his life and serving as a servant. This is the inheritance left by the parents of all sentient beings, not just for one sentient being, but now it is secretly taken as one's own, which in the secret treasury is equivalent to stealing the property of the Three Jewels. Briefly speaking, there are four types of Dharma, namely the Three Vehicles and the Secret Vehicle. Although one should not be stingy, one should observe the capacity of sentient beings, measure their abilities, and then give it to them. If one casually speaks of various profound and secret matters, causing them to doubt and thus severing their roots of goodness, then one violates the fourth...
戒中犯波羅夷罪。其直爾慳財不肯惠施者。於十種方便戒中結犯。下品說之。第四戒勿於一切眾生作不饒益行者。此是四攝相違法。四攝是菩薩具戒中四依。初受戒時。先當開示此遮難。若能奉行者方為受之。不能奉行。則非摩訶薩埵。不得為受。所以然者。菩薩發一切智心。本為普攝一切眾生。為作三乘入道因緣故。而今反作四攝相違法。起眾生障道因緣。一切眾生亦同字輪之體。不得相離故。隨損一一眾生善根。或於彼舍饒益行。皆犯波羅夷罪。例如聲聞法中。隨舍七眾一人。即是不和合義。斷失具足律儀也。但隨煩惱之心。造淫盜殺妄等。而未損彼三乘善緣。猶如聲聞法中偷蘭遮罪。是方便學處中攝也。次下是阿阇梨教戒之語。佛說三昧耶者。梵本兼有此字。言十方三世佛。共說此三昧耶。同行一如實道。更無異路。今漫荼羅中。一切集會現為證驗也。梵云蘇沒啰多。翻為善住戒者。以其善住三昧耶故。亦名善住戒者。即是異門說佛子之名。如護汝父母生身所有軀命。今愛此法身慧命。亦當如是也。汝今以受具戒竟。當至誠于彼諸尊作禮而退。自今以後凡有所作。當具依真言法教如說行之。同彼新受戒者一切事業。先當問師。勿得卒心專檀令生惡邪疑悔也。複次阿阇梨說持明藏中二部戒本。一一皆是真言。可以
【現代漢語翻譯】 現代漢語譯本： 犯了戒律中的波羅夷罪（Parajika，斷頭罪）。那些吝嗇錢財不肯佈施的人，在十種方便戒中觸犯了戒條，這是下品的說法。第四戒是『不要對一切眾生做沒有利益的事情』，這與四攝法（Silesa，菩薩道的四種攝取眾生的方法：佈施、愛語、利行、同事）相違背。四攝是菩薩具足戒中的四種依靠。最初傳授戒律時，應當首先開示這些遮難（障礙）。如果能夠奉行這些戒律，才能為他們授戒。如果不能奉行，就不是摩訶薩埵（Mahasattva，大菩薩），不能為他們授戒。原因是，菩薩發一切智心（Sarvajna-citta，求一切智慧的心），本來是爲了普遍攝取一切眾生，為他們創造進入聲聞乘、緣覺乘和菩薩乘的因緣。現在反而做出與四攝法相違背的事情，引起眾生修道的障礙因緣。一切眾生也如同字輪（mantra）的整體，不能相互分離。因此，隨便損害任何一個眾生的善根，或者放棄對他們的饒益行為，都犯了波羅夷罪。例如在聲聞法中，隨便捨棄七眾（比丘、比丘尼、沙彌、沙彌尼、式叉摩那、優婆塞、優婆夷）中的任何一人，就是不和合的意義，斷絕了具足的律儀。但是，如果只是隨順煩惱之心，造作淫、盜、殺、妄等罪，而沒有損害他們進入三乘的善緣，就如同聲聞法中的偷蘭遮罪（Sthulatyaya，粗罪），屬於方便學處中所攝。接下來是阿阇梨（Acarya，導師）教誡的語言。佛所說的三昧耶（Samaya，誓言），梵文字中兼有這個詞。意思是十方三世諸佛，共同宣說這個三昧耶，同行一條真實之道，沒有其他道路。現在曼荼羅（Mandala，壇城）中的一切諸佛菩薩顯現為證驗。梵語蘇沒啰多（Sumrata），翻譯為善住戒，是因為它能善於安住三昧耶的緣故。也名為善住戒，這只是用不同的方式來說明佛子的名稱。如同保護你的父母的生命一樣，現在愛護這個法身慧命，也應當像這樣。你們現在已經受了具足戒，應當至誠地向那些諸尊作禮而退。從今以後，凡是所作所為，都應當依據真言（mantra）的教法如實地去做。如同那些新受戒者的一切事業，首先應當請教阿阇梨，不要輕率地專斷，以免產生惡邪的疑惑和後悔。再次，阿阇梨說，持明藏（Vidyadharapitaka，明咒法藏）中的兩部戒本，每一部都是真言，可以……
【English Translation】 English version: One commits a Parajika (expulsion offense) within the precepts. Those who are stingy with wealth and unwilling to give alms commit an offense against the ten expedient precepts, according to the lower-level explanation. The fourth precept, 'Do not act in a way that is unbeneficial to all sentient beings,' contradicts the Four Sangraha-vastus (the four means of attracting and benefiting beings: generosity, kind speech, beneficial action, and consistency). The Four Sangraha-vastus are the four supports within the Bodhisattva's complete precepts. When initially conferring the precepts, one should first explain these obstacles. Only if they can uphold these precepts should one confer them. If they cannot uphold them, they are not Mahasattvas (great beings) and should not be given the precepts. The reason is that Bodhisattvas generate the mind of all-knowing wisdom (Sarvajna-citta), originally to universally embrace all sentient beings, creating the causes and conditions for them to enter the paths of the Sravaka, Pratyekabuddha, and Bodhisattva vehicles. Now, to act contrary to the Four Sangraha-vastus creates obstacles for sentient beings on their path. All sentient beings are also like the body of a syllable-wheel (mantra), inseparable from each other. Therefore, casually harming the roots of virtue of any sentient being, or abandoning beneficial actions towards them, constitutes a Parajika offense. For example, in the Sravaka Dharma, abandoning any one of the seven assemblies (bhikshus, bhikshunis, sramaneras, sramanerikas, siksamana, upasakas, and upasikas) is a form of disharmony, severing the complete precepts. However, if one merely follows the mind of afflictions and commits acts of lust, theft, killing, or lying, without harming their virtuous connections to the three vehicles, it is like a Sthulatyaya (grave offense) in the Sravaka Dharma, included within the expedient training precepts. Next are the words of instruction from the Acarya (teacher). The Samaya (vow) spoken by the Buddha, the Sanskrit text includes this word. It means that the Buddhas of the ten directions and three times jointly proclaim this Samaya, walking together on one path of truth, with no other way. Now, all the Buddhas and Bodhisattvas in the Mandala (sacred circle) appear as proof. The Sanskrit word 'Sumrata' is translated as 'well-abiding precepts' because it is good at abiding in the Samaya. It is also called 'well-abiding precepts,' which is simply a different way of describing the name of a Buddha's child. Just as you protect the life of your parents, now cherish this Dharma-kaya (Dharma body) and wisdom-life in the same way. Now that you have received the complete precepts, you should sincerely prostrate to those deities and withdraw. From now on, whatever you do, you should act according to the teachings of the mantra Dharma. Like all the activities of those newly ordained, you should first consult the Acarya, and do not act rashly or arbitrarily, lest you generate evil doubts and regrets. Furthermore, the Acarya says that the two sets of precepts in the Vidyadharapitaka (the collection of mantra knowledge), each one is a mantra, and can...
成辦諸事。如來以此加持諸弟子故。今此中諸偈亦爾。作法時當誦梵本。兼以字門而廣釋之。爾時金剛手。白佛言乃至同見佛世尊故。是因受具已竟。明真言門中無作功德也。如聲聞法中若受具足戒竟。如淫盜殺妄等是一一學處。各於三千大千世界一一眾生處。皆得無作功德。福河流注迄至命終。乃至不飲酒戒。於一切眾生咽咽。皆生無作功德。壞生掘地戒。於一切草木自金剛際以來。一一微塵各生無作功德。以此因緣故。雖具諸結使凡夫。得與無學聖人。同在應供之數共秉聖事。今此秘密藏中。以初戒故。於十方三世一切正法藏中。皆生無作功德。由第二戒故。於十方三世一切菩薩行中。皆生無作功德法。由第三戒故。於十方三世一切度人門。皆生無作功德。由第四戒故。於十方三世一切眾生及四攝事中。皆生無作功德。非獨以一期為限量三千為境界也。又聲聞一切律儀。因緣造作終。至無餘涅槃歸於灰斷。今此菩薩律儀。本從一切智生。終趣薩婆若海。本末究竟等皆如金剛。又如聲聞法中。雖有具足煩惱學無學等階次不同。然所發無作律儀。則無優劣之異。今此菩薩律儀亦復如是。雖復最初發心乃至四十二地階次不同。然一時普遍法界。發起無作善根。則與如來更無增減之異。複次如初發心時一切功德。即與如來
【現代漢語翻譯】 現代漢語譯本 成就一切事業。如來因此加持眾弟子。現在這些偈頌也是如此。作法時應當誦讀梵文原本，並用字門加以詳細解釋。當時金剛手（Vajrapani，菩薩名）稟告佛說：『乃至與佛世尊同樣見解的緣故。』這是因為受戒完畢。說明在真言門中沒有造作的功德。如同聲聞法中，如果受了具足戒后，如邪淫、偷盜、殺生、妄語等，每一個學處，在三千大千世界的每一個眾生處，都能得到無作功德。福德如河流般流淌，直到生命終結。乃至不飲酒戒，對於一切眾生的每一次咽飲，都能產生無作功德。毀壞生命、挖掘土地的戒律，對於一切草木，從金剛際以來，每一個微塵都能產生無作功德。因為這個緣故，即使是具有各種煩惱的凡夫，也能與無學的聖人，同在應供之列，共同承擔聖事。現在在這秘密藏中，因為初戒的緣故，在十方三世一切正法藏中，都能產生無作功德。由於第二戒的緣故，在十方三世一切菩薩行中，都能產生無作功德法。由於第三戒的緣故，在十方三世一切度人門中，都能產生無作功德。由於第四戒的緣故，在十方三世一切眾生及四攝事中，都能產生無作功德。並非僅僅以一生為限，以三千世界為境界。而且聲聞的一切律儀，因緣造作而終結，最終在無餘涅槃中歸於灰滅。現在這菩薩律儀，本從一切智產生，最終趨向薩婆若海（Sarvajna-sagara，一切智海）。從本初到最終究竟都如同金剛一般。又如聲聞法中，雖然有具足煩惱、有學、無學等階次不同，然而所發的無作律儀，則沒有優劣之分。現在這菩薩律儀也是如此，雖然最初發心乃至四十二地階次不同，然而一時普遍法界，發起無作善根，則與如來沒有增減的差異。再次，如同初發心時的一切功德，就與如來相同。
【English Translation】 English version Accomplishing all matters. The Tathagata (如來, Thus Come One) thus blesses all disciples. Now these verses are also like that. When performing the ritual, one should recite the Sanskrit original and extensively explain it with the 'seed syllables'. At that time, Vajrapani (金剛手, Diamond Hand, a Bodhisattva) said to the Buddha: 'Even to the point of having the same view as the World Honored One, the Buddha.' This is because the precepts have been received. It explains that in the Mantra-gate there is no uncreated merit. It is like in the Shravaka (聲聞, Hearer) Dharma, if one has received the full precepts, such as sexual misconduct, stealing, killing, lying, etc., each precept, in each being in the three thousand great thousand worlds, can obtain uncreated merit. The river of blessings flows until the end of life. Even the precept of not drinking alcohol, for every swallow of every being, uncreated merit arises. The precept of destroying life and digging the earth, for every blade of grass and tree, from the Vajra-limit onwards, each mote of dust generates uncreated merit. Because of this reason, even ordinary people with all kinds of afflictions can be in the company of non-learning saints, sharing in sacred affairs. Now in this secret treasury, because of the first precept, in all the Dharma-treasuries of the ten directions and three times, uncreated merit arises. Because of the second precept, in all the Bodhisattva practices of the ten directions and three times, uncreated merit-dharma arises. Because of the third precept, in all the gates of delivering beings in the ten directions and three times, uncreated merit arises. Because of the fourth precept, in all beings and the four means of attraction in the ten directions and three times, uncreated merit arises. It is not limited to one lifetime, with the three thousand worlds as the boundary. Moreover, all the Vinaya (律儀, precepts) of the Shravakas, created by conditions, ends, and ultimately returns to ashes in Nirvana without remainder. Now this Bodhisattva Vinaya, originally arises from all-wisdom, and ultimately goes to the Sarvajna-sagara (薩婆若海, the ocean of omniscience). From beginning to end, everything is like a Vajra. Furthermore, like in the Shravaka Dharma, although there are different stages such as those with full afflictions, learners, and non-learners, the uncreated Vinaya that is generated has no difference in superiority or inferiority. Now this Bodhisattva Vinaya is also like this, although the initial aspiration and even the forty-two stages are different, at one time, universally throughout the Dharma-realm, generating uncreated roots of goodness, there is no difference of increase or decrease compared to the Tathagata. Furthermore, like all the merits at the time of initial aspiration, it is the same as the Tathagata.
等。從此以後經無量阿僧祇劫。於一念中恒殊進。轉深轉廣不可思議。以此義故。名為秘密藏中無作功德也。以之經云。金剛手問此善男子善女人。入此大悲藏漫荼羅。獲幾所福德聚。佛言。從初發心乃至成如來所有福德聚。是善男子善女人福德聚。與彼正等也。此福非一切眾生思量分別之所能及。唯有諸佛乃能知之。今但示其入處。欲令領會圓意故。云以此法門當如是知也。譬如輪王太子適在胎藏之中。已能持四天下使福德無減。八部群神皆宗敬之。何況紹灌頂位時所為利益。故佛言。由彼所有福德聚與如來等故。當知即是從佛口生佛心之子。其所在方。即為有佛施作佛事。猶如聲聞經中佛說。隨舍利弗之所遊行。于彼方面我則無事也。一切眾生所以供養親近如來者。以能出生無盡福慧故。而今此善男子善女人所有福德聚。與如來正等。是故世尊以大悲故。囑累一切眾生。若樂於供養佛者。當供養此善男子善女人。若欲見佛者。即當觀彼也。初入世諦漫荼羅時所有福德聚。與如來等。初入瑜伽深秘密漫荼羅時所有福德聚。又復與如來等。乃至廣說。隨入一一地位漫荼羅時。所生福德聚。皆悉與如來等。是中亦有差別亦無差別。以見如是金剛界故。名為金剛手。以見如是法界故。名為普賢。故此上手聖尊。與一切金剛
【現代漢語翻譯】 現代漢語譯本：等等。從此以後經過無量阿僧祇劫（asaṃkhya-kalpa，無數大劫）。在一念之間持續不斷地進步，越來越深，越來越廣，不可思議。因為這個緣故，稱為秘密藏中無作功德。因此經中說，金剛手（Vajrapāṇi，佛教護法神）問這位善男子、善女人，進入這大悲藏曼荼羅（maṇḍala，壇場），獲得多少福德聚？佛說，從最初發心乃至成就如來（Tathāgata，佛的稱號）的所有福德聚，這位善男子、善女人的福德聚，與那些福德聚完全相等。這種福德不是一切眾生思量分別所能達到的，只有諸佛才能知道。現在只是指示進入之處，想要讓他們領會圓滿的意義，所以說用這種法門應當這樣理解。譬如輪王（cakravartin，統治世界的理想君主）的太子，即使在胎藏之中，已經能夠持有四天下，使得福德沒有減少，八部群神都尊敬他。何況是繼承灌頂（abhiṣeka，一種宗教儀式）之位時所作的利益。所以佛說，由於他們所有的福德聚與如來相等，應當知道他們就是從佛口生、佛心之子。他們所在的地方，就如同有佛在那裡施行佛事。猶如聲聞經中佛說，隨舍利弗（Śāriputra，佛陀十大弟子之一）所去的地方，我在那個方面就沒有事情了。一切眾生之所以供養親近如來，是因為如來能夠出生無盡的福慧。而現在這位善男子、善女人所有的福德聚，與如來完全相等。所以世尊（Bhagavān，佛的稱號）因為大悲心，囑託一切眾生，如果喜歡供養佛，應當供養這位善男子、善女人。如果想要見佛，就應當觀看他們。最初進入世諦曼荼羅時所有的福德聚，與如來相等。最初進入瑜伽深秘密曼荼羅時所有的福德聚，又與如來相等。乃至廣泛地說，隨進入每一個地位的曼荼羅時，所生的福德聚，都與如來相等。這其中也有差別，也有沒有差別。因為見到這樣的金剛界（Vajradhātu，金剛界曼荼羅），所以名為金剛手。因為見到這樣的法界（Dharmadhātu，宇宙萬法所依之本體），所以名為普賢（Samantabhadra，佛教菩薩）。所以這位上手聖尊，與一切金剛 English version: And so on. From then on, passing through immeasurable asaṃkhya-kalpas (countless great eons), constantly progressing in a single thought, becoming deeper and wider, inconceivable. For this reason, it is called 'uncreated merit in the secret treasury'. Therefore, the sutra says, Vajrapāṇi (the Buddhist Dharma protector) asked this good man, good woman, 'How much merit does one obtain by entering this Great Compassion Treasury Mandala (sacred space)?' The Buddha said, 'All the merit from the initial aspiration to becoming a Tathāgata (Buddha), the merit of this good man, good woman, is exactly equal to that.' This merit is beyond the comprehension of all sentient beings; only the Buddhas can know it. Now, only the entrance is shown, wanting them to understand the complete meaning, so it is said that this Dharma gate should be understood in this way. For example, the prince of a cakravartin (universal monarch), even in the womb, can already hold the four continents, so that merit is not diminished, and the eight classes of gods all respect him. How much more so the benefits conferred when inheriting the position of abhiṣeka (initiation). Therefore, the Buddha said, 'Because all their merit is equal to that of the Tathāgata, know that they are sons born from the Buddha's mouth and the Buddha's heart.' Wherever they are, it is as if there is a Buddha there performing Buddha-deeds. Just as the Buddha said in the Śrāvakayāna sutras, 'Wherever Śāriputra (one of the Buddha's ten great disciples) goes, I have nothing to do in that direction.' The reason why all sentient beings make offerings to and approach the Tathāgata is because the Tathāgata can generate endless merit and wisdom. And now, the merit of this good man, good woman, is exactly equal to that of the Tathāgata. Therefore, the Bhagavan (the Blessed One), out of great compassion, entrusts all sentient beings, 'If you enjoy making offerings to the Buddha, you should make offerings to this good man, good woman. If you want to see the Buddha, you should observe them.' The merit obtained when first entering the worldly Mandala is equal to that of the Tathāgata. The merit obtained when first entering the Yoga Deep Secret Mandala is also equal to that of the Tathāgata. And so on, broadly speaking, the merit generated when entering each and every level of the Mandala is all equal to that of the Tathāgata. There are differences and no differences in this. Because one sees such a Vajradhātu (Diamond Realm), one is called Vajrapāṇi. Because one sees such a Dharmadhātu (Realm of Dharma), one is called Samantabhadra (Universal Worthy Bodhisattva). Therefore, this supreme holy one is with all the Vajras.
【English Translation】 English version: And so on. From then on, passing through immeasurable asaṃkhya-kalpas (countless great eons), constantly progressing in a single thought, becoming deeper and wider, inconceivable. For this reason, it is called 'uncreated merit in the secret treasury'. Therefore, the sutra says, Vajrapāṇi (the Buddhist Dharma protector) asked this good man, good woman, 'How much merit does one obtain by entering this Great Compassion Treasury Mandala (sacred space)?' The Buddha said, 'All the merit from the initial aspiration to becoming a Tathāgata (Buddha), the merit of this good man, good woman, is exactly equal to that.' This merit is beyond the comprehension of all sentient beings; only the Buddhas can know it. Now, only the entrance is shown, wanting them to understand the complete meaning, so it is said that this Dharma gate should be understood in this way. For example, the prince of a cakravartin (universal monarch), even in the womb, can already hold the four continents, so that merit is not diminished, and the eight classes of gods all respect him. How much more so the benefits conferred when inheriting the position of abhiṣeka (initiation). Therefore, the Buddha said, 'Because all their merit is equal to that of the Tathāgata, know that they are sons born from the Buddha's mouth and the Buddha's heart.' Wherever they are, it is as if there is a Buddha there performing Buddha-deeds. Just as the Buddha said in the Śrāvakayāna sutras, 'Wherever Śāriputra (one of the Buddha's ten great disciples) goes, I have nothing to do in that direction.' The reason why all sentient beings make offerings to and approach the Tathāgata is because the Tathāgata can generate endless merit and wisdom. And now, the merit of this good man, good woman, is exactly equal to that of the Tathāgata. Therefore, the Bhagavan (the Blessed One), out of great compassion, entrusts all sentient beings, 'If you enjoy making offerings to the Buddha, you should make offerings to this good man, good woman. If you want to see the Buddha, you should observe them.' The merit obtained when first entering the worldly Mandala is equal to that of the Tathāgata. The merit obtained when first entering the Yoga Deep Secret Mandala is also equal to that of the Tathāgata. And so on, broadly speaking, the merit generated when entering each and every level of the Mandala is all equal to that of the Tathāgata. There are differences and no differences in this. Because one sees such a Vajradhātu (Diamond Realm), one is called Vajrapāṇi. Because one sees such a Dharmadhātu (Realm of Dharma), one is called Samantabhadra (Universal Worthy Bodhisattva). Therefore, this supreme holy one is with all the Vajras.
菩薩眾。皆共同聲說言。我等從今以後。應當恭敬供養是善男子善女人。何以故同見佛世尊故。猶如輪王輔佐。以明識輪王種性故。見出興世間多諸義利。欲令七寶常不隱沒故。皆以至誠。禮敬胎中太子而衛護之。非以矯飾之辭也。瞿醯云。阿阇梨如上所說作護摩已。用凈水灑諸弟子頂上。廣示漫荼羅位。教彼大印及明王真言。令坐一處持誦之。次教以香花。供養本尊及余諸尊竟。次第而坐。師自誦般若經令彼聽之。次為都說三昧耶戒。汝等從今日。常於三寶及諸菩薩諸真言尊。恭敬供養于摩訶衍經。恒生信解。凡見一切受三昧耶者。當生愛樂。于尊者所恒起恭敬。不應于諸尊所懷嫌恨心。及與信學外道經書。凡來求者隨力施與。于諸有情恒起慈悲。于諸功德勤心修習。常樂大乘。于真言行勿得懈廢。所有秘密之法無三昧耶者。不應為說。大略如此。余如供養法初品中廣明。如是教授已。各各示彼本尊真言印所屬之部。併爲解說本曼荼羅。然後作最後護摩。護摩竟。更如法護身施諸方食。施畢洗手灑凈。與諸弟子以香花等。次第供養一切諸尊。誠心頂禮並乞歡喜。復執閼伽。各各以本真言如法發遣。或依本教。或以漫荼羅主真言。一時發遣準同請法。諸供養食當施貧人。不應與狗烏等食啖。所有財物。阿阇梨應取隨意
{ "translations": [ "現代漢語譯本：菩薩們一起說道：『我們從今以後，應當恭敬供養這位善男子、善女人。』為什麼呢？因為他們和我們一樣見到了佛世尊。這就好比大臣輔佐輪王，因為他們清楚輪王的種性，知道輪王出現於世間能帶來許多利益，希望七寶永遠不會隱沒。他們都以至誠之心，禮敬胎中的太子並衛護他，而不是用虛偽的言辭。瞿醯說：『阿阇梨如上所述做完護摩后，用凈水灑在弟子們的頭頂上，詳細展示漫荼羅的位置，教他們大手印和明王真言，讓他們坐在一處持誦。然後教他們用香花供養本尊（Ishtadevata，個人崇拜的神）以及其他諸尊，完畢后依次而坐。阿阇梨親自誦讀《般若經》讓他們聽。接著為他們總的說三昧耶戒（Samaya vow，誓言）：『你們從今天起，要經常對三寶（Triratna，佛法僧）以及諸位菩薩、諸位真言尊恭敬供養，對摩訶衍經（Mahayana Sutra，大乘經典）恒常生起信心和理解。凡是見到接受三昧耶戒的人，應當心生愛樂。對於尊者，要恒常生起恭敬之心。不應該對諸尊心懷嫌恨，也不應該相信和學習外道的經書。凡是來求助的人，要盡力施與。對於一切有情眾生，要恒常生起慈悲之心。對於各種功德，要勤奮修習。要常常喜愛大乘佛法。對於真言行，不要懈怠荒廢。所有秘密的法，沒有受過三昧耶戒的人，不應該為他們宣說。』大概就是這樣。其餘的可以參考《供養法初品》中的詳細說明。這樣教授完畢后，分別向他們展示本尊真言印所屬的部，併爲他們解說本曼荼羅（Mandala，壇城）。然後做最後的護摩。護摩完畢后，再如法護身，向各方佈施食物。佈施完畢后洗手灑凈。與眾弟子用香花等，依次供養一切諸尊，誠心頂禮並祈求歡喜。再拿著閼伽（Arghya，供水），各自用本尊真言如法遣送諸尊。或者依照本教，或者用漫荼羅主真言，一時遣送諸尊，如同請諸尊降臨的方法一樣。所有供養的食物應當佈施給窮人，不應該給狗、烏鴉等食用。所有的財物，阿阇梨應該隨意取用。』」 ], "english_translations": [ "English version: The Bodhisattvas all spoke in unison, saying, 'From this day forward, we should respectfully make offerings to this good man and good woman.' Why? Because they have seen the Buddha World-Honored One, just as we have. It is like ministers assisting a Wheel-Turning King (Chakravartin), because they clearly understand the lineage of the Wheel-Turning King, knowing that his appearance in the world brings many benefits, and hoping that the seven treasures will never be hidden. They all, with utmost sincerity, pay homage to the prince in the womb and protect him, not with false words.", "瞿醯 (Guhya) said, 'After the Acharya (teacher) has performed the homa (sacrificial fire ritual) as described above, he should sprinkle pure water on the heads of the disciples, extensively show the position of the Mandala (sacred diagram), teach them the Great Mudra (hand gesture) and the Vidyaraja Mantra (wisdom king mantra), and have them sit in one place to recite it. Then, he should teach them to offer incense and flowers to the Ishtadevata (personal deity) and other deities. After that, they should sit in order. The Acharya should personally recite the Prajna Sutra (Perfection of Wisdom Sutra) for them to listen to. Next, he should generally explain the Samaya Vow (Samaya vow): 'From today onwards, you should always respectfully make offerings to the Three Jewels (Triratna) and all the Bodhisattvas and all the Mantra Deities, and constantly generate faith and understanding in the Mahayana Sutra (Mahayana Sutra). Whenever you see someone who has received the Samaya Vow, you should feel love and joy. Towards the venerable ones, you should always have respect. You should not harbor resentment towards the deities, nor should you believe in and study the scriptures of external paths. Whoever comes seeking help, you should give according to your ability. Towards all sentient beings, you should always generate compassion. Towards all merits, you should diligently cultivate them. Always delight in the Great Vehicle (Mahayana). Do not be lazy or neglectful in the practice of mantra. All secret teachings should not be spoken to those who have not received the Samaya Vow.' This is roughly it. The rest can be found in the detailed explanation in the first chapter of the Offering Method. After teaching in this way, he should show them the division to which their Ishtadevata Mantra Mudra belongs, and explain the Mandala to them. Then, he should perform the final homa. After the homa is completed, he should protect himself according to the Dharma, and offer food to all directions. After the offering is completed, he should wash his hands and sprinkle purifying water. He should give incense and flowers to the disciples, and in order, make offerings to all the deities, sincerely prostrate and ask for their joy. Then, holding the Arghya (offering water), each should use their Ishtadevata Mantra to send off the deities according to the Dharma. Or, according to the original teaching, or with the Mandala Lord Mantra, send off the deities at once, according to the method of inviting the deities. All the offered food should be given to the poor, and should not be given to dogs, crows, or other animals to eat. The Acharya should take all the wealth as he pleases.'" ] }
受用。若不能用當施三寶。傘拂等施佛。涂香燒香等施法。衣瓶器等施佛及四方僧。若無僧當與七眾。其弟子乃至少分不得用之。若用犯三昧耶。如彼廣說也。爾時毗盧遮那。復觀一切眾會。告執金剛秘密主等以下。明漫荼羅法事時所要真言支分。阿阇梨宜應解了故。次說之也。將顯示如來語密之藏故。復普觀大眾而加持之。如生身佛將發誠實言時。或示廣長舌相遍覆其面。而告應度者言。汝經書中。頗見有如是相人而出虛妄語不。若摩訶衍中。或示舌相遍覆三千世界。今者世尊將說如來平等語故。明此語輪橫豎皆遍一切法界。故曰廣長語輪相。此相字。梵本正云漫荼羅。前已開示普門身漫荼羅。今復顯示普門語漫荼羅。如如意珠寂然無心亦無定相。而能普應一切皆令稱悅其心。故名巧色摩尼。復從巧色摩尼身。出巧色摩尼語。示巧色摩尼心。普雨法財。滿法界眾生種種希愿。如是應物之跡。常遍十方三世。以無量門植眾德本。無窮已時。住不可害行。即是於一切事業中。皆悉不可留難不可破壞之義。故名三世無比力真言句。此是總說諸真言所出生處也。至下文所明大力大護等。即是從如意珠輪所生出稱機之用。爾時一切大眾。自知心器純凈。又蒙如來不思議加持故堪受大法。即時以無量門。各共同聲請佛言。世尊今
【現代漢語翻譯】 現代漢語譯本： 受用方面，如果不能使用，應當佈施給三寶（佛、法、僧）。傘、拂等物佈施給佛，涂香、燒香等物佈施給法，衣服、瓶、器等物佈施給佛和四方僧眾。如果沒有僧眾，應當給予七眾（比丘、比丘尼、沙彌、沙彌尼、式叉摩那、優婆塞、優婆夷）。他的弟子哪怕是少許一部分也不得使用這些物品，如果使用就違犯了三昧耶（誓言），就像其他地方廣泛說明的那樣。當時，毗盧遮那佛（Vairocana，光明遍照）再次觀察一切眾會，告訴執金剛秘密主（Vajrapani，手持金剛杵的秘密主）等，以下說明進行曼荼羅（mandala，壇場）法事時所需要的真言支分，阿阇梨（acarya，導師）應當理解明白，所以接下來進行說明。將要顯示如來語密之藏，所以再次普遍觀察大眾並加以加持，就像生身佛將要發出誠實之言時，或者示現廣長舌相遍覆其面，而告訴應當被度化的人說：『你在經書中，可曾見過有這樣相貌的人而說虛妄之語嗎？』如果在摩訶衍（Mahayana，大乘）中，或者示現舌相遍覆三千世界。現在世尊將要宣說如來平等語，說明此語輪橫豎都遍及一切法界，所以說廣長語輪相。此『相』字，梵本正確地說是曼荼羅（mandala）。之前已經開示了普門身曼荼羅（mandala），現在再次顯示普門語曼荼羅（mandala），就像如意珠寂然無心也沒有固定的相狀，卻能普遍應和一切，使一切都稱心如意，所以名叫巧色摩尼。又從巧色摩尼身，發出巧色摩尼語，示現巧色摩尼心，普遍降下法財，滿足法界眾生種種希愿。像這樣應物之跡，常遍十方三世，以無量法門植立各種德本，無窮無盡，安住于不可損害之行。這就是在一切事業中，都完全不可阻礙、不可破壞的意義，所以名叫三世無比力真言句。這是總說諸真言所出生之處。到下文所說明的大力大護等，就是從如意珠輪所生出的稱機之用。當時一切大眾，自知心器純凈，又蒙如來不可思議的加持，所以堪能接受大法，即時以無量法門，各自共同發聲請佛說：『世尊，現在……』 English version: Regarding usage, if something cannot be used, it should be donated to the Three Jewels (Buddha, Dharma, Sangha). Umbrellas, whisks, and the like should be offered to the Buddha; scented paste, incense, and the like should be offered to the Dharma; clothing, bowls, and other utensils should be offered to the Buddha and the Sangha of the four directions. If there is no Sangha, it should be given to the Seven Assemblies (bhikshu, bhikshuni, shramanera, shramanerika, shikshamana, upasaka, upasika). His disciples, even the smallest part, must not use these items; if they do, they violate the Samaya (Samaya, vow), as explained extensively elsewhere. At that time, Vairochana (Vairocana, the Illuminator) again observed all the assemblies and said to Vajrapani (Vajrapani, the secret lord holding the vajra) and others, explaining the necessary mantra components for performing Mandala (mandala, sacred circle) rituals. The Acharya (acarya, teacher) should understand this clearly, so it is explained next. Intending to reveal the treasury of the Tathagata's secret speech, he again universally observed the assembly and blessed them, just as the living Buddha, when about to speak truthfully, might show his broad and long tongue covering his face, and tell those who should be saved: 'In the scriptures, have you ever seen someone with such an appearance speak falsely?' If in the Mahayana (Mahayana, the Great Vehicle), he might show his tongue covering three thousand worlds. Now the World-Honored One is about to speak the Tathagata's equal speech, explaining that this speech-wheel pervades all Dharmadhatu (Dharmadhatu, the realm of reality) in all directions, so it is called the broad and long speech-wheel sign. This word 'sign,' in the Sanskrit text, is correctly called Mandala (mandala). Previously, the universal body Mandala (mandala) was revealed; now, the universal speech Mandala (mandala) is revealed again, like a wish-fulfilling jewel, silent and without intention, also without a fixed form, yet able to universally respond to everything, making everyone's heart content, so it is called skillful-colored Mani. Moreover, from the skillful-colored Mani body, skillful-colored Mani speech emerges, revealing the skillful-colored Mani mind, universally raining down Dharma wealth, fulfilling the various wishes of sentient beings in the Dharma realm. Such traces of responding to beings constantly pervade the ten directions and the three times, establishing various roots of virtue through immeasurable gates, endlessly abiding in indestructible conduct. This is the meaning of being completely unhindered and indestructible in all activities, so it is called the Three Worlds Unsurpassed Power Mantra phrase. This is a general statement of the place where all mantras are born. The great power and great protection mentioned below are the expedient functions born from the wish-fulfilling jewel wheel. At that time, all the assembly, knowing that their minds were pure and having received the inconceivable blessing of the Tathagata, were capable of receiving the Great Dharma, and immediately, through immeasurable gates, together requested the Buddha, saying: 'World-Honored One, now...'
【English Translation】 English version: Regarding usage, if something cannot be used, it should be donated to the Three Jewels (Buddha, Dharma, Sangha). Umbrellas, whisks, and the like should be offered to the Buddha; scented paste, incense, and the like should be offered to the Dharma; clothing, bowls, and other utensils should be offered to the Buddha and the Sangha of the four directions. If there is no Sangha, it should be given to the Seven Assemblies (bhikshu, bhikshuni, shramanera, shramanerika, shikshamana, upasaka, upasika). His disciples, even the smallest part, must not use these items; if they do, they violate the Samaya (Samaya, vow), as explained extensively elsewhere. At that time, Vairochana (Vairocana, the Illuminator) again observed all the assemblies and said to Vajrapani (Vajrapani, the secret lord holding the vajra) and others, explaining the necessary mantra components for performing Mandala (mandala, sacred circle) rituals. The Acharya (acarya, teacher) should understand this clearly, so it is explained next. Intending to reveal the treasury of the Tathagata's secret speech, he again universally observed the assembly and blessed them, just as the living Buddha, when about to speak truthfully, might show his broad and long tongue covering his face, and tell those who should be saved: 'In the scriptures, have you ever seen someone with such an appearance speak falsely?' If in the Mahayana (Mahayana, the Great Vehicle), he might show his tongue covering three thousand worlds. Now the World-Honored One is about to speak the Tathagata's equal speech, explaining that this speech-wheel pervades all Dharmadhatu (Dharmadhatu, the realm of reality) in all directions, so it is called the broad and long speech-wheel sign. This word 'sign,' in the Sanskrit text, is correctly called Mandala (mandala). Previously, the universal body Mandala (mandala) was revealed; now, the universal speech Mandala (mandala) is revealed again, like a wish-fulfilling jewel, silent and without intention, also without a fixed form, yet able to universally respond to everything, making everyone's heart content, so it is called skillful-colored Mani. Moreover, from the skillful-colored Mani body, skillful-colored Mani speech emerges, revealing the skillful-colored Mani mind, universally raining down Dharma wealth, fulfilling the various wishes of sentient beings in the Dharma realm. Such traces of responding to beings constantly pervade the ten directions and the three times, establishing various roots of virtue through immeasurable gates, endlessly abiding in indestructible conduct. This is the meaning of being completely unhindered and indestructible in all activities, so it is called the Three Worlds Unsurpassed Power Mantra phrase. This is a general statement of the place where all mantras are born. The great power and great protection mentioned below are the expedient functions born from the wish-fulfilling jewel wheel. At that time, all the assembly, knowing that their minds were pure and having received the inconceivable blessing of the Tathagata, were capable of receiving the Great Dharma, and immediately, through immeasurable gates, together requested the Buddha, saying: 'World-Honored One, now...'
正是時。善逝今正是時。據梵本。前時名迦羅是長時之時。如一歲有三分等。后時名三摩耶是時中小時。如晝夜六時之中復更有小分等。如有人言。今正是東作之時遇獲膏雨。宜趣時下種勿使失其機會。故重言之也。爾時世尊既受請已。將說大力大護明妃。故住于滿一切愿出廣長舌相。遍覆一切佛剎清凈法幢高峰觀三昧。此中言出者。梵本正翻當云發生。舊譯或云奮迅。出此廣長舌相。即是如來奮迅示現大神通力故。會意言之也。此三昧。于如來廣長舌相遍滿一切佛剎巧色摩尼普門大用中。最為上首。猶如大將之幢。故云清凈法幢也。梵云馱嚩(二合)若。此翻為幢。梵云計都此翻為旗。其相稍異。幢但以種種雜彩摽幟莊嚴。計都相亦大同。而更加旗旗密號。如兵家畫作龜龍鳥獸等種種類形。以為三軍節度。有處亦翻為幢。故合言之。若具存梵本。當云清凈法幢旗也。如大將於高峰之上建立幢旗。備見山川倚伏敵人情狀。指麾百萬之衆。動止言一離合從心。以戰必勝以攻必取。若拙將暗於事勢又失幢旗。則人各異心敗不𢭀踵矣。如是凈菩提心。為萬行幢旗亦復如是。住中道第一義諦山上。安固不動。以健行三昧普觀十方。悉見無量度門材性優劣所應用處。及與諸地通塞正道因緣故。能得攝持無量功德普護一切眾生。凡
【現代漢語翻譯】 現代漢語譯本 正是時候。善逝（Sugata，如來十號之一，意為善於逝世者）現在正是時候。根據梵文版本，之前的時被稱為迦羅（Kala），是較長的時間，例如一年有三個季節等。之後的時被稱為三摩耶（Samaya），是時間中的較小部分，例如晝夜六時中更小的劃分等。就像有人說，現在正是春耕的時候，遇到了及時的雨水，應該抓緊時間播種，不要錯過機會。所以重複說了這句話。當時，世尊（Bhagavan，佛的尊稱）接受邀請后，將要宣說大力大護明妃（Mahabala Mahapratisara-vidyarajni），所以安住在能滿足一切願望，伸出廣長舌相，遍覆一切佛剎（Buddha-ksetra，佛所教化的國土），清凈法幢（Dharma-dhvaja）高峰觀三昧（Samadhi，禪定）。這裡說的『出』，梵文原文應翻譯為『發生』。舊譯本或者說是『奮迅』。伸出這廣長舌相，就是如來奮迅示現大神通力的緣故，會意這樣說。這三昧，在如來廣長舌相遍滿一切佛剎，巧妙的色彩和摩尼寶珠（Mani，如意寶珠）普遍的大用中，是最為重要的。猶如大將的旗幟，所以說是清凈法幢。梵文是Dhavaja，翻譯成中文就是幢。梵文是Ketu，翻譯成中文是旗。它們的形狀稍有不同。幢只是用各種雜色標誌裝飾。旗的形狀也大致相同，但增加了旗幟的秘密符號，就像兵家畫的龜、龍、鳥、獸等各種形狀，作為三軍的節度。有些地方也翻譯成幢，所以合在一起說。如果完整地儲存梵文版本，應當說是清凈法幢旗。就像大將在高峰之上建立旗幟，可以全面地觀察山川的形勢，敵人的情況，指揮百萬大軍，行動一致，離合隨心，因此戰必勝，攻必取。如果拙劣的將領不瞭解形勢，又失去了旗幟，那麼人們就會各懷異心，失敗接踵而至。像這樣，清凈的菩提心（Bodhi-citta，覺悟之心）作為萬行的旗幟也是如此。安住在中道第一義諦（Paramartha-satya，勝義諦）的山上，穩固不動。以健行三昧普遍地觀察十方，完全瞭解無量度門（解脫之門）的材質優劣和所應用的場所，以及與各個地的通達和阻塞的正道因緣，所以能夠攝持無量的功德，普遍地保護一切眾生。 凡
【English Translation】 English version It is the right time. Sugata (one of the ten epithets of the Tathagata, meaning 'well-gone') now is the right time. According to the Sanskrit version, the previous time is called Kala, which is a longer period of time, such as a year having three seasons, etc. The later time is called Samaya, which is a smaller part of time, such as smaller divisions within the six periods of day and night, etc. It's like someone saying, 'Now is the time for spring plowing, and we have timely rain, so we should seize the time to sow seeds and not miss the opportunity.' That's why it's repeated. At that time, the Bhagavan (the Blessed One, a title of the Buddha), having accepted the invitation, was about to proclaim the Mahabala Mahapratisara-vidyarajni (Great Strength, Great Protector Bright Consort), so he dwelt in the Samadhi (meditative absorption) of fulfilling all wishes, emitting a broad and long tongue, covering all Buddha-ksetras (Buddha-fields), the pure Dharma-dhvaja (Dharma-banner) peak contemplation. Here, the word 'emitting,' the original Sanskrit should be translated as 'arising.' The old translation might say 'vigorous.' Emitting this broad and long tongue is because the Tathagata vigorously manifested great supernatural power, hence the intended meaning. This Samadhi, in the Tathagata's broad and long tongue pervading all Buddha-ksetras, the skillful colors and Mani jewel's (wish-fulfilling jewel) universal great function, is the most important. It is like the banner of a great general, so it is called the pure Dharma-dhvaja. The Sanskrit is Dhavaja, which translates to 'banner' in Chinese. The Sanskrit is Ketu, which translates to 'flag' in Chinese. Their shapes are slightly different. The banner is only decorated with various colored signs. The shape of the flag is roughly the same, but it adds secret symbols of the flag, like the tortoise, dragon, bird, and beast drawn by military strategists, as the regulation of the three armies. Some places also translate it as a banner, so they are said together. If the complete Sanskrit version is preserved, it should be said to be the pure Dharma-dhvaja flag. Just like a great general establishes a flag on the peak, he can fully observe the terrain of the mountains and rivers, the enemy's situation, command millions of troops, act in unison, separate and unite at will, so he will win every battle and take every attack. If a clumsy general does not understand the situation and loses the flag, then people will have different intentions, and failures will follow one after another. In this way, the pure Bodhi-citta (mind of enlightenment) as the banner of myriad practices is also like this. Dwelling on the mountain of the Middle Way's Paramartha-satya (ultimate truth), firm and unmoving. With the vigorous Samadhi, he universally observes the ten directions, fully understands the material strengths and weaknesses of the immeasurable doors of liberation and the places where they are applied, as well as the causes and conditions of the correct path of access and obstruction to each ground, so he can gather immeasurable merits and universally protect all sentient beings. All
有所為不可阻壞也。爾時世尊作如是念。我從初發意以來。常以此勇健菩提心。護持正法及與眾生。于種種難行苦行事中。猶如金剛無有退轉。正為成就如是三昧。普護十方諸佛剎故。今我所愿皆已滿足。作所應作正是其時。即時發遍一切如來法界。哀愍無餘眾生界音聲。說此持明法句。若我所言誠實不虛者。其有誦持修習。令其勢力與我無異。故名大力大護也。阿阇梨言。明是大慧光明義。妃者梵云啰逝。即是王字作女聲呼之。故傳度者義說為妃。妃是三昧義。所謂大悲胎藏三昧也。此三昧是一切佛子之母。此佛子者。即是清凈法幢菩提心。如彼胎藏始從歌羅羅時。含藏覆護。令不為眾緣所傷。漸次增長乃至誕育之。后猶固勤心守護而乳養之。是故說母恩最深難可報德也。從此三昧起者。入住出時皆是不思議法界。非如世間禪定。動寂相礙有退失間隙時也。
南么薩婆坦他(引)蘗帝𡃇(毗也反一)薩婆佩野微蘗帝𡃇(二)微濕縛目契弊(三)薩婆他唅(四)欠啰吃沙摩訶沫麗(五)薩婆怛他蘗多(六)奔昵也你(入)阇帝(七)𤙖𤙖 怛啰磔怛啰磔 阿缽啰底訶帝 莎訶
初句歸命一切諸如來。次句能除一切諸障恐怖等。是嘆如來一切大力大護之德。又次句嘆無量法門。毗濕嚩亦是巧義。所謂無量巧
【現代漢語翻譯】 現代漢語譯本：有些事情是不可阻止和破壞的。那時，世尊這樣想：『我自從最初發愿以來，常常以這勇猛剛健的菩提心，護持正法以及眾生，在種種難以實行的苦行事情中，猶如金剛一般沒有退轉，正是爲了成就這樣的三昧（Samadhi，禪定），普遍守護十方諸佛的剎土的緣故。現在我的願望都已經滿足，做我應該做的事情正是時候。』即時發出遍及一切如來法界，哀憐憐憫沒有剩餘的眾生界的音聲，說這個持明法句。『如果我所說的話真實不虛的話，那麼有人誦持修習，使他的勢力與我沒有差異。』所以名為大力大護。阿阇梨（Acharya，導師）說：『明』是『大智慧光明』的意思。『妃』，梵文是『啰逝（ra jhi）』，就是『王』字作女聲來稱呼它，所以傳度者解釋為『妃』。『妃』是三昧的意思，就是大悲胎藏三昧（Garbhadhatu Samadhi）。這個三昧是一切佛子的母親。這個佛子，就是清凈法幢菩提心。如同那胎藏開始從歌羅羅（kalala）時，含藏覆護，使它不被各種因緣所傷害，漸漸增長乃至誕生它之後，仍然堅定勤勉地守護而乳養它。所以說母親的恩情最深，難以報答恩德。從這個三昧生起的人，入住出時都是不可思議的法界，不像世間的禪定，動和寂互相妨礙，有退失間隙的時候。 南么薩婆坦他(引)蘗帝𡃇(毗也反一)薩婆佩野微蘗帝𡃇(二)微濕縛目契弊(三)薩婆他唅(四)欠啰吃沙摩訶沫麗(五)薩婆怛他蘗多(六)奔昵也你(入)阇帝(七)𤙖𤙖 怛啰磔怛啰磔 阿缽啰底訶帝 莎訶 第一句是歸命一切諸如來。第二句是能除一切諸障恐怖等。這是讚歎如來一切大力大護的功德。又第二句是讚歎無量法門。毗濕嚩（Vishva）也是巧義，就是無量巧妙。
【English Translation】 English version: There are things that cannot be stopped or destroyed. At that time, the World Honored One thought thus: 'Since my initial aspiration, I have always used this courageous and vigorous Bodhi mind to protect the Dharma and sentient beings. In various difficult and arduous practices, I have been like a diamond, without retreat, precisely to achieve such Samadhi (禪定), and to universally protect the Buddha lands of the ten directions. Now my wishes have all been fulfilled, and it is the right time to do what I should do.' Immediately, he emitted a voice that pervaded all realms of the Tathagatas (如來), compassionately lamenting for all sentient beings without exception, and spoke this Dharani (持明) verse: 'If what I say is true and not false, then anyone who recites, upholds, and practices it will have power no different from mine.' Therefore, it is called Great Power and Great Protection. The Acharya (導師) said: 'Ming' means 'Great Wisdom and Light.' 'Fei,' in Sanskrit is 'ra jhi,' which is the word 'king' pronounced in a feminine way. Therefore, the transmitter explains it as 'Fei.' 'Fei' means Samadhi, which is the Great Compassion Garbhadhatu Samadhi (大悲胎藏三昧). This Samadhi is the mother of all Buddha-sons. This Buddha-son is the pure Dharma banner Bodhi mind. Just like the Garbhadhatu (胎藏) begins from the kalala (歌羅羅) stage, containing and protecting it, so that it is not harmed by various conditions, gradually growing until it is born. Even after its birth, it is still firmly and diligently protected and nurtured. Therefore, it is said that the mother's kindness is the deepest and difficult to repay. Namo Sarva Tathagatebyah Sarva Bhayavigatebyah Vishva Mukhebyah Sarvatha Kham Tram Trasa Maha Male Sarva Tathagata Punya Jati Hum Hum Trat Trat Apratihate Svaha The first line is to take refuge in all the Tathagatas. The second line is to remove all obstacles and fears. This praises the virtues of the Tathagata's great power and great protection. The second line also praises the immeasurable Dharma doors. Vishva (毗濕嚩) also means skillful, that is, immeasurable skillfulness.
度門。即是法幢高峰觀三昧普門業用。今欲說此明妃故。先歸敬一切如來如是功德也。次云薩婆他。是總指諸佛如是功德。欲令同入一字門故。次有唅欠兩字。正是真言之體。亦名種子。以下諸句皆轉釋此二字門。訶字是因義。所謂大乘因者即是菩提心。以一切因本不生故。乃至離因緣故。名為凈菩提心。是成佛真因正法幢旗之種子。上加空點是入證義。所以轉聲云唅也。佉是大空。上加點轉聲為欠。即是證此大空名為般若佛母。正是明妃之義。於此虛空藏中含養真因種子。即是大護義也。複次佉字門。猶如虛空畢竟清凈無所有。即是高峰觀所知境界。訶字是菩提幢亦是自在力。以此二字相應故。猶如大將能破怨敵。又訶字門是菩提心寶。與佉字門虛空藏和合故。得成巧色摩尼。能滿一切希愿。今此真言中𨷂此欠字。下文具有也。次句云啰乞叉即擁護義。如人恐怖厄難若恃怙有力大人。或得高城深池之固。則泰然無慮。彼諸怨敵雖以種種方便。無若之何。行人亦爾。依倚菩提心王。以般若胎藏為城郭。猶如虛空不可破壞。即是轉釋前義也。次句摩訶沫麗。翻云大力。訶字菩提心中。具足一切如來力。今與佉字合故。離諸繫縛無復掛礙。如虛空中風自在旋轉。故名大力。又訶字自在力。與佉字無量巧度門合故。猶如力士
具足千種伎能。是故眾人無能勝者。故名大力也。第七句釋此大力所由。故云從一切如來功德生。言此大堅固力。本猶諸佛金剛種性生。又于無量劫以來。常以此訶字真因。具修法字萬德。一一皆如金剛不可破壞。今眾德已滿諸力悉備。復當以此法幢高峰觀三昧。大摧法界怨敵普護眾生。次即發誠實語。所謂𤙖𤙖字也。𤙖是恐怖彼聲。所以重言之者。一摧外障一摧內障。複次外是煩惱障內是智障。若釋字門。如來以何法恐怖諸障耶。謂即以此訶字門也。下三昧畫即是具修萬行。上有大空點即是已成萬德。訶字即是法幢旗三昧。空點合故即是高峰觀三昧。訶字是一切如來種子者。上點是明妃之母。下畫是胎分日增。如是義故。適發聲時魔軍散壞也。次云坦啰吒。是叱呵懾伏之義。如師子奮怒大吼時眾獸無不懾伏。亦重言者。是對根本煩惱隨煩惱。乃至對治一切煩惱。界內煩惱界外煩惱也。末句云阿缽啰[口*底]訶諦。是無對無比力義。結持上文。以此因緣故。名為大力大護明妃也。莎訶是警覺諸佛令作證明。亦是憶念持義。如前已釋。
經云。時一切如來及佛子眾說此明已。即時普遍佛剎六種震動者。謂大日如來發此普遍法界聲時。一切諸佛菩薩。以無二境界故。皆悉同聲而共說之。今此所加持句威勢具足。又
【現代漢語翻譯】 現代漢語譯本：具備千種技能，因此眾人無法戰勝他，所以叫做大力（Mahabala）。第七句解釋這種大力（Mahabala）的由來，所以說從一切如來功德產生。意思是這種大堅固力，本來是從諸佛金剛種性產生。而且在無量劫以來，常常用這個訶（hah）字真言，具足修習法（dharma）字萬德，每一個都像金剛一樣不可破壞。現在各種功德已經圓滿，各種力量都已具備，又應當用這個法幢高峰觀三昧，大摧毀法界怨敵，普遍守護眾生。接下來就發誠實語，就是𤙖𤙖（hah hah）字。𤙖（hah）是恐怖對方的聲音，所以重複說，一是摧毀外在的障礙，一是摧毀內在的障礙。再次，外是煩惱障，內是智障。如果解釋字門，如來用什麼法來恐怖各種障礙呢？就是用這個訶（hah）字門。下面的三昧畫就是具足修習萬行，上面的大空點就是已經成就萬德。訶（hah）字就是法幢旗三昧，空點合起來就是高峰觀三昧。訶（hah）字是一切如來種子，上面的點是明妃（Vidyārājñī）之母，下面的畫是胎分日漸增長，因為這個緣故，剛發出聲音時魔軍就潰散破壞。接下來是坦啰吒（tram trāṭ），是叱呵懾伏的意思。像獅子奮怒大吼時，各種野獸沒有不懾服的。也是重複說，是對根本煩惱、隨煩惱，乃至對治一切煩惱，界內煩惱、界外煩惱。最後一句說阿缽啰[口*底]訶諦（apratihate），是無對無比力的意思，總結承接上文。因為這個因緣，所以叫做大力大護明妃（Mahabala-mahārakṣā-vidyārājñī）。莎訶（svāhā）是警覺諸佛令作證明，也是憶念持義，如前面已經解釋。
經中說：『這時一切如來以及佛子大眾說了這個明咒以後，立刻普遍佛剎發生六種震動』，意思是說大日如來（Mahāvairocana）發出這個普遍法界的聲音時，一切諸佛菩薩，因為沒有二元對立的境界，都一起同聲宣說這個明咒。現在這個加持句威力具足，又
【English Translation】 English version: Possessing a thousand kinds of skills, therefore, no one can overcome him, hence the name Mahabala (Great Strength). The seventh sentence explains the origin of this Mahabala, therefore it says it arises from the merits of all Tathagatas (Thus Come Ones). It means this great solid strength originally arises from the Vajra (Diamond) nature of all Buddhas. Moreover, since countless kalpas (eons), it has always used this 'hah' mantra, fully cultivating the myriad virtues of the 'dharma' (law) syllable, each of which is indestructible like a Vajra. Now that all kinds of merits are complete and all kinds of powers are equipped, it should also use this Dharma Banner Pinnacle Contemplation Samadhi (state of meditative consciousness) to greatly destroy the enemies of the Dharma realm and universally protect sentient beings. Next, it utters truthful words, which are the syllables 'hah hah'. 'Hah' is the sound of terrifying the opponent, so it is repeated, one to destroy external obstacles and one to destroy internal obstacles. Furthermore, the external is the obstacle of afflictions, and the internal is the obstacle of wisdom. If explaining the syllable gate, what Dharma does the Tathagata use to terrify various obstacles? It is this 'hah' syllable gate. The Samadhi drawing below is the complete cultivation of myriad practices, and the great empty dot above is the completion of myriad virtues. The 'hah' syllable is the Dharma Banner Samadhi, and the combination of the empty dot is the Pinnacle Contemplation Samadhi. The 'hah' syllable is the seed of all Tathagatas, the dot above is the mother of Vidyārājñī (Wisdom Queen), and the drawing below is the daily increase of the fetal division. Because of this meaning, the demon army scatters and is destroyed when the sound is uttered. Next is 'tram trāṭ', which means scolding and subduing. Like when a lion roars furiously, all beasts cannot help but be subdued. It is also repeated, it is against fundamental afflictions, secondary afflictions, and even against all afflictions, afflictions within the realm, and afflictions outside the realm. The last sentence says 'apratihate', which means unparalleled and incomparable power, summarizing and connecting the above text. Because of this cause, it is called Mahabala-mahārakṣā-vidyārājñī (Great Strength Great Protection Wisdom Queen). Svāhā is to alert all Buddhas to bear witness, and also to remember and uphold the meaning, as explained before.
The sutra says: 'At this time, after all the Tathagatas and the assembly of Buddha's sons spoke this mantra, the Buddha lands immediately universally experienced six kinds of tremors', meaning that when Mahāvairocana (Great Sun Buddha) uttered this sound that pervades the Dharma realm, all Buddhas and Bodhisattvas, because there is no dualistic realm, all spoke this mantra together in unison. Now this empowered sentence is full of power, and
以如來誠諦言故。即時十方佛剎六種震動。以明佛之大誓真實不虛也。六種震動義。余經具說其相。今依此宗秘密釋中。六種謂貪嗔癡見慢疑六根本煩惱。一切眾生心地。常為此重垢所持不能自起。今以世尊至誠之所感動。悉皆甲坼開散佛種萌生。故云六種震動也。爾時一切菩薩。見此淺略深秘二種地動因緣。無不心自開敷。得未曾有。以微妙偈稱歎大日世尊。而經云。于諸佛前者。謂佛說此明時。十方世界諸菩薩等。各見彼佛前亦皆說之。是故同一音聲俱時領解。即寄此文證成大護之威力也。領解偈中。諸佛甚奇特者。具存梵本。應言奇哉一切諸佛。說此大力護。即是一一世界諸菩薩。皆悉同時領解十方一切諸佛所說真言也。以十方諸佛共護持故。猶如金剛城重固高不可升。又環以湯池深不可越。是故一切諸作障不能侵陵也。由彼護心住者。謂諸行人能以此真言密印。守護身心而住。是故所有為障者。諸毗那夜迦惡形羅剎等自然退散也。又此住字若依梵音。亦在名。為鎮在其心。若作深釋者。言此凈菩提心人。以此明妃實義護心而住。是故三種重障諸惡羅剎等皆悉馳散。不能傷彼善根。下至生心憶念時。亦有如是力勢故。末句更結成也。
經云。薄伽梵廣大法界加持。即於是時住法界胎藏三昧。從此定起。說
【現代漢語翻譯】 現代漢語譯本： 由於如來真實不虛的言語，當下十方佛剎發生六種震動，以此表明佛的大誓願真實不虛。關於六種震動的含義，其他經典詳細說明了它的相狀。現在依據此宗的秘密解釋，六種震動是指貪、嗔、癡、見、慢、疑這六種根本煩惱。一切眾生的心地，常常被這些沉重的污垢所束縛，不能自己奮起。現在由於世尊至誠的感應，這些污垢全部破裂開散，佛種開始萌芽生長，所以說六種震動。當時，一切菩薩見到這淺顯和深奧兩種地動的因緣，沒有不內心開悟的，得到了前所未有的體驗。他們用微妙的偈頌稱讚大日世尊。經文說：『在諸佛前』，是指佛說這個明咒時，十方世界的諸位菩薩等，各自在他們所見的佛前也都在說這個明咒。因此，他們用同一種聲音同時領悟理解。這正是借用這段經文來證明大護的威力。領悟理解的偈頌中，『諸佛甚奇特』，梵文字中完整地保留著，應該說『奇哉一切諸佛，說此大力護』，就是說每一個世界的諸位菩薩，都同時領悟理解十方一切諸佛所說的真言。因為有十方諸佛共同護持，就像金剛城一樣堅固，高不可攀，又像被熱水池環繞一樣，深不可越過。因此，一切製造障礙的事物都不能侵犯。『由彼護心住者』，是指修行人能夠用這個真言密印，守護身心而安住。因此，所有制造障礙的事物，諸毗那夜迦（Vinayaka，障礙神）惡形羅剎（Rakshasa，惡鬼）等自然退散。另外，這個『住』字如果按照梵音，也稱為鎮在其心。如果作更深層次的解釋，是指這個清凈菩提心的人，用這個明妃（Vidyarajni，明咒之妃）的真實意義守護內心而安住。因此，三種重障（指貪嗔癡）和各種惡羅剎等都全部逃散，不能傷害他的善根。甚至在生起心念憶念的時候，也有這樣的力量。最後一句再次總結強調。 經文說：『薄伽梵（Bhagavan，世尊）廣大法界加持』，就在這個時候安住在法界胎藏三昧（Garbhadhatu-samadhi，胎藏界三昧），從這個禪定中起身，宣說。
【English Translation】 English version: Because of the Tathagata's (如來) truthful words, the six kinds of vibrations occurred immediately in the Buddha-lands of the ten directions, demonstrating that the Buddha's great vow is true and not false. The meaning of the six kinds of vibrations is fully described in other sutras. Now, according to the secret explanation of this school, the six kinds refer to the six fundamental afflictions of greed, anger, ignorance, view, pride, and doubt. The minds of all sentient beings are constantly held by these heavy defilements and cannot rise on their own. Now, due to the sincere response of the World-Honored One, all these defilements are cracked and scattered, and the Buddha-seed begins to sprout and grow, hence the saying of six kinds of vibrations. At that time, all the Bodhisattvas, seeing the causes and conditions of these two kinds of earth tremors, both shallow and profound, were enlightened in their hearts and gained unprecedented experiences. They praised the Mahavairocana (大日) World-Honored One with subtle verses. The sutra says: 'Before all the Buddhas,' which means that when the Buddha spoke this mantra, the Bodhisattvas and others in the worlds of the ten directions were also speaking this mantra before the Buddhas they saw. Therefore, they understood and comprehended with the same voice at the same time. This is precisely borrowing this passage to prove the power of the great protection. In the verse of understanding and comprehension, 'The Buddhas are very wonderful,' the complete Sanskrit version is preserved, and it should be said, 'Wonderful are all the Buddhas, speaking of this powerful protection,' which means that the Bodhisattvas in each world simultaneously understood the true words spoken by all the Buddhas in the ten directions. Because of the joint protection of the Buddhas in the ten directions, it is as solid as a Vajra (金剛) city, high and unscalable, and surrounded by a hot spring, deep and insurmountable. Therefore, all things that create obstacles cannot invade. 'Those who abide by this protective mind' refers to practitioners who can use this true word mudra (密印) to protect their body and mind and abide in it. Therefore, all those who create obstacles, such as the Vinayakas (毗那夜迦, obstacle deities), evil Rakshasas (羅剎, demons), etc., naturally retreat and scatter. In addition, this word 'abide' if according to the Sanskrit sound, is also called 'to鎮' in their hearts. If interpreted at a deeper level, it means that this person with a pure Bodhi (菩提) mind abides by protecting their heart with the true meaning of this Vidyarajni (明妃, Wisdom Queen). Therefore, the three heavy obstacles (greed, anger, and ignorance) and all kinds of evil Rakshasas all flee and scatter, unable to harm their good roots. Even when a thought arises and is remembered, it also has such power. The last sentence emphasizes and concludes again. The sutra says: 'Bhagavan's (薄伽梵, the Blessed One) vast Dharma-realm blessing,' at this time, he abides in the Garbhadhatu-samadhi (胎藏三昧, Womb Realm Samadhi), rises from this samadhi, and speaks.
入佛三昧耶持明者。梵音毗富羅是廣大義。謂深廣無際不可測量。如是諸法自體。名為毗富羅法界。諸佛實相真言實相眾生實相。皆是毗富羅法界。以此更相加持故。名為法界加持。複次如男女交會因緣。種子托于胎藏而不失壞。即是相加持義。如是諸佛國王明妃和合。共生毗富羅種子。為大悲胎藏所持無有失壞。故名法界加持也。世尊普遍加持一切眾生。皆作平等種子竟。即時入于遍法界胎藏三昧。觀此一一種子。皆是蓮花臺上毗盧遮那。普門眷屬無盡莊嚴。亦與大悲漫荼羅等無有異。而諸眾生未能自證知。故名在聖胎俱舍。若出藏時。即是如來解脫也。世尊如是現觀察已。即時從三昧起。說三昧耶持明。三昧耶是平等義是本誓義是除障義是驚覺義。言平等者。謂如來現證此三昧時。見一切眾生種種身語意。悉皆與如來等。禪定智慧與實相身亦畢竟等。是故出誠諦言以告眾生。若我所言必定不虛者。令一切眾生髮此誠諦言時。亦蒙三密加持。無盡莊嚴與如來等。以是因緣故。能作金剛事業。故名三昧耶也。言本誓者。如來見證此三昧時。見一切眾生悉有成佛義故。即時立大誓願。我今要從普門以無量方便。令一切眾生皆至無上菩提。劑眾生界未盡以來。我之事業終不休息。若有眾生。隨我本誓發此誠實言時。亦令彼
【現代漢語翻譯】 現代漢語譯本 入佛三昧耶持明者（進入佛陀三昧耶的持咒者）。梵語『毗富羅』是廣大的意思，指的是深廣無際、不可測量。像這樣的諸法自體，就叫做毗富羅法界。諸佛的實相、真言的實相、眾生的實相，都是毗富羅法界。因為這些互相加持的緣故，叫做『法界加持』。 再比如男女交合的因緣，種子寄託在胎藏中而不失壞，這就是相加持的意義。像這樣諸佛、國王、明妃和合，共同產生毗富羅種子，被大悲胎藏所持，沒有失壞，所以叫做『法界加持』。世尊普遍加持一切眾生，都作為平等的種子完畢后，就進入遍法界胎藏三昧。觀察這每一個種子，都是蓮花臺上的毗盧遮那佛（Vairocana），普門眷屬無盡莊嚴，也與大悲漫荼羅（Mandala）等同沒有差異。但是眾生不能自己證知，所以說是在聖胎俱舍（Kusha，聖胎住所）。如果出離胎藏時，就是如來的解脫。 世尊這樣顯現觀察后，就從三昧中起身，說三昧耶持明。三昧耶是平等的意思，是本誓的意思，是除障的意思，是驚覺的意思。說平等，是指如來現證此三昧時，見到一切眾生種種身語意，都與如來相等，禪定智慧與實相身也畢竟相等。因此說出誠實的話來告訴眾生，如果我所說的話必定不虛假，那麼讓一切眾生髮出這誠實的話時，也能蒙受三密加持，無盡莊嚴與如來相等。因為這個因緣，能夠做金剛事業，所以叫做三昧耶。 說本誓，是指如來見證此三昧時，見到一切眾生都有成佛的可能，就立刻立下大誓願：我現在要從普門以無量方便，讓一切眾生都達到無上菩提。在眾生界沒有窮盡之前，我的事業終究不會停止。如果有眾生，隨著我的本誓發出這誠實的話時，也令他
【English Translation】 English version The one who holds the mantra of entering the Buddha's Samaya (Samaya: vow, commitment). The Sanskrit word 'Vipula' means vast, referring to being deep, broad, boundless, and immeasurable. Such is the self-nature of all dharmas, called Vipula Dharmadhatu (Dharmadhatu: the realm of all phenomena). The true nature of all Buddhas, the true nature of mantras, and the true nature of sentient beings are all Vipula Dharmadhatu. Because these mutually bless each other, it is called 'Dharmadhatu blessing'. Furthermore, like the causal condition of a man and woman uniting, the seed relies on the womb without being lost or destroyed, which is the meaning of mutual blessing. Similarly, when Buddhas, kings, and consorts unite, they jointly produce the Vipula seed, which is held by the Great Compassion Garbha (Garbha: womb, matrix) without being lost or destroyed, hence it is called 'Dharmadhatu blessing'. After the World Honored One universally blesses all sentient beings, making them all equal seeds, he enters the Samadhi of the Womb of the Dharmadhatu. Observing each of these seeds, they are all Vairochana (Vairocana: the universal Buddha) on a lotus platform, with the endless adornments of the retinue of the Universal Gate, which is no different from the Great Compassion Mandala (Mandala: a symbolic diagram). However, sentient beings are unable to realize this for themselves, so it is said to be in the Kusha (Kusha: a type of grass, here referring to the dwelling place) of the holy womb. When one emerges from the womb, it is the liberation of the Tathagata (Tathagata: 'Thus Gone One', an epithet of the Buddha). After the World Honored One manifested and observed in this way, he arose from the Samadhi and spoke the mantra of Samaya. Samaya means equality, it means the original vow, it means removing obstacles, it means awakening. Equality means that when the Tathagata directly realizes this Samadhi, he sees that the various body, speech, and mind of all sentient beings are equal to the Tathagata, and that meditation, wisdom, and the true nature body are also ultimately equal. Therefore, he speaks truthful words to tell sentient beings that if what I say is certainly not false, then when all sentient beings utter these truthful words, they will also receive the blessing of the three secrets (body, speech, and mind), and their endless adornments will be equal to the Tathagata. Because of this causal condition, one can perform Vajra (Vajra: diamond, thunderbolt) activities, hence it is called Samaya. The original vow means that when the Tathagata witnesses this Samadhi, he sees that all sentient beings have the potential to become Buddhas, so he immediately makes a great vow: I will now use countless skillful means from the Universal Gate to lead all sentient beings to reach unsurpassed Bodhi (Bodhi: enlightenment). Until the realm of sentient beings is exhausted, my work will never cease. If there are sentient beings who, following my original vow, utter these truthful words, may they also
所為事業。皆悉成金剛性。故名三昧耶也。言除障者。如來見一切眾生悉有如來法身。但由一念無明故。常在目前而不覺知。是故發誠實言。我今要當設種種方便。普為一切眾生決除眼瞙。若我誓願必當成就者。令諸眾生隨我方便。說此誠實言時。乃至於一生中。獲無垢眼蓋障都盡。故名三昧耶也。言警覺義者。如來以一切眾生皆在無明睡故。于如是功德不自覺知。故以誠言感動令得醒悟。亦以此警覺諸菩薩等。令起深禪定窟學師子頻申。若有真言行人說此三昧耶者。我等諸佛亦當憶持本誓不得違越。猶如國王自製法已還自敬順行之。故名三昧耶也。持明者梵云陀羅尼。明謂總持一切明門明行。乃至盡此三昧耶誓願以來。終不漏失。故名入佛三昧耶持明也。
南么三漫多勃陀南阿三迷呾[口*履]三迷三么曳娑訶
初句自歸命一切諸佛。如上釋。次句云無等次云三等。連下句言之。即是無等三平等三昧耶也。複次阿是諸法本不生義。即是法界體性。娑是諦義。迷是三昧義。么是自證大空亦是我義。世尊證此三昧時。諦觀一一眾生心力普門漫荼羅皆等於我。是故更無待對無可譬類。名為無等也。三等為三世等三因等三業道等三乘等。即是轉釋前句。所以無等之意。呾[口*履]謂心如實相。一切塵垢本來不
【現代漢語翻譯】 現代漢語譯本： 所謂的『事業』，都能成就金剛般的堅固性質，因此稱為『三昧耶』（Samaya，誓約）。 說到『除障』，如來（Tathagata）見到一切眾生都具有如來的法身（Dharmakaya），只是因為一念無明（Avidya）的緣故，法身常在眼前卻不自覺知。因此，如來發誠實之言：『我現在應當設立種種方便，普遍為一切眾生決除眼翳（眼病）。如果我的誓願必定能夠成就，就讓諸眾生隨我的方便。』說此誠實之言時，乃至在一生中，獲得無垢的眼，蓋障全部消除，因此稱為『三昧耶』。 說到『警覺義』，如來認為一切眾生都處在無明睡中，對於這樣的功德不自覺知。所以用誠實之言感動他們，使他們醒悟。也用此警覺諸菩薩等，令他們從深禪定窟中起身，學習獅子頻申（伸腰）。如果有真言（Mantra）行者說此三昧耶，我等諸佛也應當憶持本誓，不得違越，猶如國王自己制定了法律，反而自己恭敬順從地執行它，因此稱為『三昧耶』。 『持明』，梵文（梵云）叫『陀羅尼』（Dharani）。『明』是指總持一切明門、明行，乃至盡此三昧耶誓願以來，終不漏失，因此稱為『入佛三昧耶持明』。
南么三漫多勃陀南阿三迷呾[口*履]三迷三么曳娑訶
第一句是自歸命一切諸佛，如上面解釋。第二句說『無等』，第三句說『三等』，連著下句來說，就是『無等三平等三昧耶』。再次，『阿』（Ah）是諸法本不生義，就是法界體性（Dharmadhatu）。『娑』（Sah）是諦義。『迷』（Mi）是三昧義。『么』（Ma）是自證大空也是我義。世尊證此三昧時，諦觀一一眾生心力普門曼荼羅（Mandala）都等於我，所以更無對待，無可比擬，名為『無等』。 『三等』為三世等、三因等、三業道等、三乘等，就是轉釋前句，說明所以無等之意。『呾[口*履]』是指心如實相，一切塵垢本來不生。
【English Translation】 English version: What are called 'deeds' can all achieve the adamantine (vajra) nature. Therefore, it is called 'Samaya' (vow). Regarding 'removing obstacles,' the Tathagata (Thus Come One) sees that all sentient beings possess the Dharmakaya (Dharma body) of the Tathagata, but due to a single thought of ignorance (Avidya), the Dharmakaya is always before them, yet they are unaware. Therefore, the Tathagata speaks truthfully: 'Now I shall establish various skillful means to universally remove the eye disease (cataract) for all sentient beings. If my vow is certain to be fulfilled, let all sentient beings follow my skillful means.' When speaking this truthful statement, even within one lifetime, they will obtain immaculate eyes, and all coverings and obstacles will be completely eliminated. Therefore, it is called 'Samaya'. Regarding the 'meaning of awakening,' the Tathagata considers that all sentient beings are in the sleep of ignorance and are not aware of such merits. Therefore, the Tathagata moves them with truthful words, causing them to awaken. The Tathagata also uses this to awaken all Bodhisattvas, causing them to rise from the deep cave of meditation and learn the lion's stretch (yawning). If a Mantra practitioner recites this Samaya, all Buddhas shall also remember and uphold their original vows, and shall not violate them, just as a king who has established laws respects and follows them himself. Therefore, it is called 'Samaya'. 'Dharani' in Sanskrit is called 'Dharani'. 'Ming' (illumination) refers to the total upholding of all doors of illumination and practices of illumination, and even until the fulfillment of this Samaya vow, nothing will be lost. Therefore, it is called 'Entering the Buddha Samaya Dharani'.
Namo Samanta Buddhanam Asame Tali Same Samaye Svaha
The first line is taking refuge in all Buddhas, as explained above. The second line says 'unequaled,' and the third line says 'three equals.' Connecting them with the following line, it means 'unequaled three equal Samaya.' Furthermore, 'Ah' signifies that all dharmas are fundamentally unproduced, which is the essence of the Dharmadhatu (Dharma realm). 'Sah' signifies truth. 'Mi' signifies Samadhi. 'Ma' signifies self-realized great emptiness, which is also 'I.' When the World Honored One realized this Samadhi, the World Honored One truthfully observed that the power of each sentient being's mind, the universal Mandala, is equal to the World Honored One. Therefore, there is no comparison or analogy, and it is called 'unequaled'. 'Three equals' refers to the equality of the three times (past, present, future), the equality of the three causes, the equality of the three karmic paths, and the equality of the three vehicles. This is a further explanation of the previous line, clarifying the meaning of 'unequaled.' 'Tali' refers to the mind being in accordance with reality, and all defilements are fundamentally unproduced.
生。三世如來種種方便。悉皆為此一大事因緣故。即是除障之義也。結云三昧耶者。即是必定師子吼說諸法平等義故。立大誓願當令一切得如我故。欲普為眾生開凈知見故。以此警覺眾生及諸佛故。是故此三昧耶。名為一切如來金剛誓誠。若不先念持者。不得作一切真言法事也。世尊以遍滿一切佛剎身語心輪。說此三昧耶已。一切諸佛子眾無不聞之。既聞是已。於一切真言法中不敢違越。所以然者。若菩薩于眾生諸法中。作種種不平等見。則越三昧耶法。若於此平等誓中。作種種限量之心。亦越三昧耶法。諸有所作隨順世間名利。不為大事因緣。亦越三昧耶法。放逸懈怠不能警悟其心。亦越三昧耶法。以越三昧耶故。有種種障生。自損損他無有義利。是故諸菩薩等。奉持此三昧耶如護身命。不敢違越也。
經云。時薄伽梵復說法界生真言者。世尊前入法界胎藏三昧時。見一切眾生悉有菩提種子等同諸佛。故說入佛三昧耶持明。以此持明得入佛平等戒。即是托聖胎義也。爾時世尊復以普眼。諦觀一切眾生皆悉聖胎具足生在佛家。爾時無盡莊嚴亦復與如來等。從此三昧起已。即說法界生真言。又以普眼諦觀見此一一眾生金剛事業具足成就。爾時無盡莊嚴亦復與如來等。從此三昧起已。即說金剛薩埵真言。故此三種皆
【現代漢語翻譯】 現代漢語譯本：生。三世如來用種種方便法門，都是爲了這一大事因緣的緣故，也就是爲了去除障礙的意義。總結說『結云三昧耶』，就是必定像獅子吼一樣宣說諸法平等的意義，所以立下大誓願，要讓一切眾生都像我一樣。想要普遍地為眾生開啟清凈的知見，用這個來警覺眾生和諸佛。因此，這個三昧耶，名為一切如來金剛誓誠。如果不先念誦受持，就不能做一切真言的法事。世尊用遍滿一切佛剎的身語意輪，說了這個三昧耶之後，一切諸佛子眾沒有不聽聞的。聽聞之後，在一切真言法中不敢違越。所以這樣說，如果菩薩在眾生諸法中，產生種種不平等的見解，就違越了三昧耶法。如果對於這個平等誓言，產生種種慳吝之心，也違越了三昧耶法。所做的一切都隨順世間的名利，不爲了大事因緣，也違越了三昧耶法。放逸懈怠，不能警覺醒悟自己的心，也違越了三昧耶法。因為違越三昧耶的緣故，有種種障礙產生，自己損害也損害他人，沒有任何意義利益。所以諸位菩薩等，奉持這個三昧耶如同保護自己的生命，不敢違越。
經中說：『這時，薄伽梵(Bhagavan，世尊)又說法界生真言』。世尊先前進入法界胎藏三昧(Garbhadhatu Samadhi，法界胎藏三昧)時，見到一切眾生都有菩提種子，和諸佛一樣，所以宣說進入佛三昧耶的持明(Vidya-mantra，明咒)。用這個持明得以進入佛的平等戒，就是托聖胎的意義。當時世尊又用普眼，仔細觀察一切眾生都具備聖胎，出生在佛家。當時無盡莊嚴也和如來一樣。從這個三昧出來后，就說法界生真言。又用普眼仔細觀察，見到這一一眾生金剛事業具足成就。當時無盡莊嚴也和如來一樣。從這個三昧出來后，就說金剛薩埵(Vajrasattva，金剛薩埵)真言。所以這三種都是
【English Translation】 English version: Birth. The Tathagatas (Tathagata, 如來) of the three times (past, present, and future) use various expedient means, all for the sake of this one great cause and condition, which is to remove obstacles. To conclude, 'binding the Samaya (Samaya, 三昧耶)' means to proclaim the equality of all dharmas (dharma, 法) with a lion's roar, and to make a great vow to enable all beings to become like me. It is to universally open the pure knowledge and vision for sentient beings, and to awaken sentient beings and all Buddhas. Therefore, this Samaya is called the Vajra (Vajra, 金剛) Oath of all Tathagatas. If one does not first recite and uphold it, one cannot perform any mantra (mantra, 真言) practices. After the World Honored One (世尊) spoke this Samaya with the body, speech, and mind wheels pervading all Buddha-lands, all the Buddha's disciples heard it. Having heard it, they dared not transgress it in all mantra practices. The reason is that if a Bodhisattva (菩薩) has various unequal views in the dharmas of sentient beings, they transgress the Samaya Dharma. If one has various miserly thoughts towards this equal vow, they also transgress the Samaya Dharma. If one acts in accordance with worldly fame and profit, and not for the sake of the great cause and condition, they also transgress the Samaya Dharma. If one is lax and negligent and cannot awaken their mind, they also transgress the Samaya Dharma. Because of transgressing the Samaya, various obstacles arise, harming oneself and others without any benefit. Therefore, all Bodhisattvas uphold this Samaya as if protecting their own lives, and dare not transgress it.
The Sutra says: 'At that time, the Bhagavan (Bhagavan, 薄伽梵) again spoke the Dharma-realm Birth Mantra.' When the World Honored One previously entered the Garbhadhatu Samadhi (Garbhadhatu Samadhi, 法界胎藏三昧), he saw that all sentient beings had the seed of Bodhi (Bodhi, 菩提), equal to all Buddhas, so he spoke the Vidya-mantra (Vidya-mantra, 持明) for entering the Buddha Samaya. By means of this Vidya-mantra, one can enter the Buddha's equal precepts, which is the meaning of entrusting oneself to the holy womb. At that time, the World Honored One again used his universal eye to carefully observe that all sentient beings were fully endowed with the holy womb and born into the Buddha's family. At that time, Endless Adornment was also equal to the Tathagata. After arising from this Samadhi, he spoke the Dharma-realm Birth Mantra. Again, he carefully observed with his universal eye and saw that each and every sentient being had fully accomplished the Vajra (Vajra, 金剛) activity. At that time, Endless Adornment was also equal to the Tathagata. After arising from this Samadhi, he spoke the Vajrasattva (Vajrasattva, 金剛薩埵) Mantra. Therefore, these three are all
名三昧耶也。複次由入佛三昧耶故。于胎藏中不令夭折由法界生故。初出胎時離諸障礙。由金剛薩埵故。能轉家業備諸伎藝。又以入佛三昧耶加持秘密中胎藏。以法界生加持金剛菩薩二重眷屬。以金剛薩埵加持種種隨類之形。入佛三昧耶如蓮花藏。法界生如蓮花敷。金剛薩埵如蓮花成就復還為種。故此三種皆名三昧耶也。
南么三漫多勃陀喃達摩馱賭薩嚩婆嚩句痕
達摩馱睹是法界義。薩嚩婆嚩是自性。亦名本性。句痕是我義。其句義云我即法界自性也。以必定師子吼。言我及一切眾生皆是法界自性。是平等義。我當設種種方便。令一切眾生皆悉證知。是本誓義。以知我即法界自性故。能除一切分別開凈知見。是除障義。諸佛唯愿憶持本願故。令我此身即同毗盧遮那法界自性。是驚覺義。當以字門廣釋之。
南么三漫多伐折啰𧹞伐折啰呾么句痕
初句將說金剛薩埵真言。故歸命一切金剛。即是從無量門持如來金剛智者。皆令憶持護念也。次句云伐折啰呾么句痕。謂我身即同金剛也。金剛即是法界自性。以成就大堅固力不可沮壞故。異門說為金剛。如來以普眼觀一切眾生金剛智體與我無異。是平等義。以眾生不自覺知故。從無量金剛智門。作種種金剛事業。要摧如是大障令至實際。是本誓義。
如是實際名為無垢眼金剛眼。即是除障義。以此師子吼聲震動十方佛剎。即是警覺義。故名三昧耶也。複次真言行者。以初三昧耶故。得同如來秘密身口意平等之身。以第二三昧耶故。得同如來加持法界宮尊特之身。以第三三昧耶故。令此身土皆如金剛。與無量持金剛眾而自圍繞。佛說初三昧耶。為自受用故。第二三昧耶為成就法性身諸菩薩故。第三三昧耶為折伏攝受隨類眾生故。佛說初三昧耶為建立大悲胎藏漫荼羅故。第二三昧耶為作毗盧遮那阿阇梨事業故。第三三昧耶為執金剛弟子事業故。初三昧耶為加持如來眷屬故。第二三昧耶為加持蓮花眷屬故。第三三昧耶為加持金剛眷屬故。是故佛說三三昧耶也。次說金剛鎧真言者。為莊嚴金剛薩埵身故。行人已發金剛誓願。欲為一切眾生摧滅諸障故。以牢強精進被服金剛甲冑。且如六波羅密一一如實相。皆如金剛不可破壞。又一一度中皆具五度。是故周體密緻無有間隙。如六度者。三十七品十八空百八三昧五百陀羅尼等。皆當廣說。以被如來金剛甲故。旋轉六道出生入死。一切煩惱業苦所不能傷。若就淺略釋者。由行人以此真言自加持故。一切諸天龍等。見皆同於金剛薩埵身。遍體皆被金剛甲冑。堅密無際光如猛焰。是故一切為障者。皆不能傷也。
南么三漫多伐
【現代漢語翻譯】 現代漢語譯本： 如是實際名為無垢眼金剛眼（Vimalacakṣur-vajra-cakṣur，清凈之眼，金剛之眼）。即是除障義。以此師子吼聲震動十方佛剎（Buddhakṣetra，佛土）。即是警覺義。故名三昧耶（Samaya，誓言）。 複次，真言行者，以初三昧耶故，得同如來秘密身口意平等之身。以第二三昧耶故，得同如來加持法界宮尊特之身。以第三三昧耶故，令此身土皆如金剛，與無量持金剛眾而自圍繞。佛說初三昧耶，為自受用故。第二三昧耶為成就法性身諸菩薩故。第三三昧耶為折伏攝受隨類眾生故。 佛說初三昧耶為建立大悲胎藏漫荼羅（Mahākaruṇā-garbhadhātu-maṇḍala，大悲胎藏界壇城）故。第二三昧耶為作毗盧遮那阿阇梨（Vairocana-ācārya，毗盧遮那金剛上師）事業故。第三三昧耶為執金剛弟子事業故。初三昧耶為加持如來眷屬故。第二三昧耶為加持蓮花眷屬故。第三三昧耶為加持金剛眷屬故。是故佛說三三昧耶也。 次說金剛鎧真言者，為莊嚴金剛薩埵（Vajrasattva，金剛薩埵）身故。行人已發金剛誓願，欲為一切眾生摧滅諸障故。以牢強精進被服金剛甲冑。且如六波羅密（Ṣaṭ-pāramitā，六度）一一如實相，皆如金剛不可破壞。又一一度中皆具五度。是故周體密緻無有間隙。如六度者，三十七品十八空百八三昧五百陀羅尼等，皆當廣說。以被如來金剛甲故，旋轉六道出生入死，一切煩惱業苦所不能傷。若就淺略釋者，由行人以此真言自加持故，一切諸天龍等，見皆同於金剛薩埵身，遍體皆被金剛甲冑，堅密無際光如猛焰。是故一切為障者，皆不能傷也。 南么三漫多伐
【English Translation】 English version: Thus, the actual name is Vimalacakṣur-vajra-cakṣur (Immaculate Eye, Vajra Eye). This means 'removing obstacles'. With this lion's roar, it shakes the ten directions of Buddhakṣetra (Buddha-fields). This means 'awakening'. Therefore, it is called Samaya (Vow). Furthermore, the mantra practitioner, through the first Samaya, obtains a body that is equal to the secret body, speech, and mind of the Tathagata. Through the second Samaya, one obtains a body that is the same as the honored and special body of the Dharmadhatu palace blessed by the Tathagata. Through the third Samaya, this body and land are made like Vajra, surrounded by countless Vajra-holders. The Buddha said that the first Samaya is for one's own enjoyment. The second Samaya is for accomplishing the Dharma-nature body of all Bodhisattvas. The third Samaya is for subduing and receiving sentient beings according to their kind. The Buddha said that the first Samaya is for establishing the Mahākaruṇā-garbhadhātu-maṇḍala (Great Compassion Womb Mandala). The second Samaya is for performing the work of Vairocana-ācārya (Vairocana Acharya). The third Samaya is for the work of the Vajra-holding disciple. The first Samaya is for blessing the Tathagata's retinue. The second Samaya is for blessing the Lotus retinue. The third Samaya is for blessing the Vajra retinue. Therefore, the Buddha spoke of the three Samayas. Next, the Vajra Armor mantra is spoken to adorn the body of Vajrasattva (Vajrasattva). The practitioner has already made the Vajra vow, desiring to destroy all obstacles for all sentient beings. With firm and strong diligence, one puts on the Vajra armor. Moreover, each of the Ṣaṭ-pāramitā (Six Perfections) is like the true aspect, all like Vajra, indestructible. Furthermore, each perfection contains all five perfections. Therefore, the entire body is dense and without gaps. Like the six perfections, the thirty-seven factors of enlightenment, the eighteen emptinesses, the one hundred and eight Samadhis, the five hundred Dharanis, etc., will all be explained in detail. Because one is covered with the Vajra armor of the Tathagata, revolving through the six realms of existence, birth and death, all afflictions, karmic suffering cannot harm one. If explained superficially, because the practitioner blesses themselves with this mantra, all the gods, dragons, etc., see them as the same as the body of Vajrasattva, the entire body covered with Vajra armor, firm, dense, boundless, and the light like fierce flames. Therefore, all those who create obstacles cannot harm one. Namaḥ samanta-va-
折啰𧹞伐折啰迦嚩遮𤙖
伐折啰是金剛。迦啰遮名甲。如來以金剛眼普觀眾生。無不被此金剛甲冑。是故以誠實言而演說之也。以最初嚩字為真言體。嚩是諸法離言說義。若是戲論言說所行處。悉皆可破可轉無有堅固。是故以嚩字為體。次字皆轉釋之。何故諸法離言說。以生不可得故。何故生不得。以自性清凈故。自性清凈即是金剛薩埵身也。次明甲義。若法是造作故所成。當知但有假名。從緣遷變尚不能自固其性。況能蔽捍六塵利箭耶。今觀金剛體無盡莊嚴。皆悉離諸造作。是故堅固不壞。百非所不能幹。是故名為金剛甲冑。末後𤙖字即是無所畏聲。亦是自在力義亦是歡喜義。以定慧具足證此訶字門時。自知必能摧壞諸障普護眾生。是故大歡喜也。次說如來眼真言者。如金翅鳥王威力具足羽翮完堅。又得極明利眼于虛空中。俯觀大海如視映象。則能隨意自在搏獲諸龍。當知真言行人亦復如是。以此如來凈眼自加持故。漫荼羅海會當現其前。備見一切根緣及遮道法。由此金剛事業隨意皆成。故次說之也。
南么三漫多勃陀喃怛他揭多斫吃芻尾也嚩路迦也莎訶
右句義中。怛他揭多斫吃芻是如來眼。次云尾也嚩路迦也是觀義。言以如來眼觀也。用最初多字為體。多是諸法如如義。以一切法本不生故。
【現代漢語翻譯】 現代漢語譯本： 折啰𧹞伐折啰迦嚩遮𤙖
『伐折啰』（Vajra）是金剛的意思。『迦啰遮』（Karaca）名為甲。如來以金剛眼普遍觀察眾生，沒有不被這金剛甲冑所覆蓋的。因此用誠實之言來演說它。以最初的『嚩』（va）字作為真言的本體。『嚩』是諸法遠離言說的意義。如果是戲論言語所行之處，都可被破除、被轉變，沒有堅固性。所以用『嚩』字作為本體。後面的字都用來轉而解釋它。為什麼諸法遠離言說呢？因為生不可得的緣故。為什麼生不可得呢？因為自性清凈的緣故。自性清凈就是金剛薩埵（Vajrasattva）的身。接下來闡明甲的意義。如果法是造作而成的，應當知道它只是假名，從因緣遷變，尚且不能鞏固自己的本性，又怎麼能遮蔽、抵擋六塵的利箭呢？現在觀察金剛體無盡的莊嚴，都遠離各種造作，所以堅固不壞，各種非議都不能侵犯它，因此名為金剛甲冑。最後的『𤙖』（hūm）字是無所畏懼的聲音，也是自在力的意義，也是歡喜的意義。以定慧具足證悟此『訶』（ha）字門時，自然知道必定能摧毀各種障礙，普遍守護眾生，因此感到非常歡喜。接下來講述如來眼真言，就像金翅鳥王（Garuda）威力具足，羽翼完備堅固，又得到極其明亮的眼睛，在虛空中俯視大海，如同觀看鏡中的影像，就能隨意自在地搏獲各種龍。應當知道真言行者也是這樣，以此如來清凈眼自我加持的緣故，曼荼羅（Mandala）海會當會顯現在他的面前，完全看見一切根緣以及遮道之法。由此金剛事業隨意都能成就，所以接下來講述它。
南么三漫多勃陀喃怛他揭多斫吃芻尾也嚩路迦也莎訶
右句的意義中，『怛他揭多斫吃芻』（Tathāgata-cakṣu）是如來眼。接下來是『尾也嚩路迦也』（vi-avalokaya），也是觀的意思。意思是『以如來眼觀』。用最初的『多』（ta）字作為本體。『多』是諸法如如的意義，因為一切法本來不生的緣故。
【English Translation】 English version: 折啰𧹞伐折啰迦嚩遮𤙖
『Vajra』 means diamond. 『Karaca』 is named armor. The Tathagata (Tathāgata) universally observes sentient beings with the Vajra eye, and none are not covered by this Vajra armor. Therefore, it is expounded with truthful words. The initial syllable 『va』 is taken as the body of the mantra. 『Va』 means that all dharmas are apart from verbal expression. If it is a place where frivolous speech operates, it can all be broken and transformed, lacking firmness. Therefore, the syllable 『va』 is taken as the body. The subsequent syllables are used to further explain it. Why are all dharmas apart from verbal expression? Because birth is unattainable. Why is birth unattainable? Because of the purity of self-nature. The purity of self-nature is the body of Vajrasattva (Vajrasattva). Next, the meaning of armor is clarified. If a dharma is created and formed, it should be known that it is merely a provisional name. Changing from conditions, it cannot even secure its own nature, how can it shield and defend against the sharp arrows of the six dusts? Now, observing the endless adornment of the Vajra body, all are apart from various creations, therefore it is firm and indestructible, and cannot be harmed by various criticisms. Therefore, it is called Vajra armor. The final syllable 『hūm』 is the sound of fearlessness, also the meaning of sovereign power, also the meaning of joy. When one fully possesses samadhi and wisdom and realizes this 『ha』 syllable gate, one will naturally know that one can certainly destroy various obstacles and universally protect sentient beings, therefore one feels great joy. Next, the Tathagata eye mantra is explained, just like the Garuda (Garuda) bird king, with complete power, fully equipped and firm wings, and also obtaining extremely bright eyes, looking down at the great ocean in the empty space as if viewing an image in a mirror, then it can freely and easily capture various dragons. It should be known that the mantra practitioner is also like this. Because of self-blessing with this pure Tathagata eye, the Mandala (Mandala) assembly will appear before him, fully seeing all roots and conditions, as well as the methods that obstruct the path. Therefore, all Vajra activities can be accomplished at will, so it is explained next.
南么三漫多勃陀喃怛他揭多斫吃芻尾也嚩路迦也莎訶 (Namo samanta-buddhānāṃ tathāgata-cakṣur vi-avalokaya svāhā)
In the meaning of the right phrase, 『Tathāgata-cakṣu』 is the Tathagata eye. Next is 『vi-avalokaya』, which also means to observe. It means 『to observe with the Tathagata eye』. The initial syllable 『ta』 is taken as the body. 『Ta』 is the meaning of suchness of all dharmas, because all dharmas are originally unborn.
即此如如亦不可得。是故如來觀一切法畢竟非如非異。雖不可見而亦明見。如諸佛者諸眾生眼亦然。若行者說此真實語時。則蒙不思議佛眼加持。漸得眼清凈也。
次有涂香等六種真言。皆是入漫荼羅修供養時所要故。於此品中說。
南么三漫多勃陀喃微輸馱健杜納婆嚩莎訶
右句義中。微輸(上)馱是凈義。健杜是香。納婆嚩是發生義。所謂凈香發生也。以句初微字為體。于嚩字上加伊字之畫。是故轉聲為微。嚩字是金剛義離言說義。三昧是住義。如是定慧均等。即是住無戲論執金剛三世無障礙智戒。如是戒香。其性本寂無去無來。而常遍滿法界。故名凈涂香也。一切眾生雖復等共有之。然以未發心故。此香未發。我今已用此戒香遍涂法身。故能凈香普熏一切也。
次華真言。
南么三漫多勃陀喃摩訶妹呾[口*履]也毗庾檗帝莎訶
右句義中。摩訶妹呾[口*履]也。是大慈義。毗庾檗帝是生義。所謂大慈生義也。以昧字為真言體。即是莽字加三昧畫。是故轉聲呼之。莽是心義我義。亦名大空。言此心蓮花。為妄我所纏不得增長。今自證知心實相故。從慈悲藏中。八葉須蕊次第開敷。故曰從大慈生也。複次凈菩提心樹王種子。從慈悲地中。滋長茷盛開萬德花。以方便故成實
【現代漢語翻譯】 現代漢語譯本： 『即此如如』（Tathata，真如）也是不可得的。因此，如來（Tathagata，佛）觀察一切法，終究既非『如』也非『異』。雖然不可見，卻也明明白白地看見。如同諸佛的眼睛一樣，一切眾生的眼睛也是如此。如果修行者說出這真實語時，就會蒙受不可思議的佛眼加持，逐漸得到眼睛的清凈。
接下來有涂香等六種真言（mantra）。這些都是進入曼荼羅（mandala）修供養時所需要的，因此在本品中進行說明。
南么三漫多勃陀喃微輸馱健杜納婆嚩莎訶
右句的意義中，『微輸馱』（Visuddha）是清凈的意思，『健杜』（Gandha）是香的意思，『納婆嚩』（Nava-bhava）是發生的意思。所謂清凈香發生。以句首的『微』字為真言的本體，在『嚩』字上加上伊字之畫，因此轉聲為『微』。『嚩』字是金剛（Vajra）義，離言說義。三昧（Samadhi）是住義。如此定慧均等，就是住在無戲論執金剛三世無障礙智戒。這樣的戒香，其性本來寂靜，無去無來，而常遍滿法界，所以名為凈涂香。一切眾生雖然平等共有此香，然而因為沒有發心，所以此香沒有顯發。我現在已經用此戒香遍涂法身，所以能夠讓凈香普遍薰染一切。
接下來是華真言（mantra）。
南么三漫多勃陀喃摩訶妹呾[口*履]也毗庾檗帝莎訶
右句的意義中，『摩訶妹呾[口*履]也』（Maha-maitri）是大慈的意思，『毗庾檗帝』（Viyudgate）是生的意思。所謂大慈生義。以『昧』字為真言體，即是『莽』字加上三昧畫，因此轉聲呼之。『莽』是心義、我義，也名大空。意思是說，這心蓮花，被妄我所纏繞，不得增長。現在自己證知心的真實相，所以從慈悲藏中，八葉須蕊次第開敷，所以說從大慈生。再次，清凈菩提心樹王種子，從慈悲地中，滋長茂盛，開出萬德之花，以方便而成真實。
【English Translation】 English version: 'This Suchness' (Tathata), is also unattainable. Therefore, the Tathagata (Buddha) observes all dharmas as ultimately being neither 'such' nor 'different'. Although invisible, it is also clearly seen. Just as the eyes of all Buddhas are, so are the eyes of all sentient beings. If a practitioner speaks this truthful word, they will receive the blessing of the inconceivable Buddha-eye and gradually attain purity of the eye.
Next, there are six kinds of mantras, such as the anointing incense mantra. These are all necessary when entering the mandala for offering and cultivation, so they are explained in this chapter.
Namo Samanta Buddhanam Visuddha Gandha Nava-bhava Svaha
In the meaning of the right phrase, 'Visuddha' means purity, 'Gandha' means fragrance, and 'Nava-bhava' means arising. It is called the arising of pure fragrance. The syllable 'Vi' at the beginning of the phrase is the body of the mantra. The stroke of the syllable 'I' is added to the syllable 'Va', so the sound is changed to 'Vi'. The syllable 'Va' means Vajra (diamond), meaning beyond words. Samadhi means abiding. Thus, equal balance of Samadhi and Prajna (wisdom) means abiding in the unobstructed wisdom and precepts of the Vajra in the three worlds, free from conceptual proliferation. Such precept-fragrance is inherently tranquil, without going or coming, and constantly pervades the entire Dharma realm, hence it is called pure anointing incense. Although all sentient beings equally share it, because they have not generated the aspiration (bodhicitta), this fragrance has not manifested. Now I have used this precept-fragrance to anoint the entire Dharma body, so that the pure fragrance can universally perfume everything.
Next is the flower mantra.
Namo Samanta Buddhanam Maha Maitreya Viyudgate Svaha
In the meaning of the right phrase, 'Maha-maitri' means great compassion, and 'Viyudgate' means arising. It is called the meaning of arising from great compassion. The syllable 'Mai' is the body of the mantra, which is the syllable 'Mam' plus the Samadhi stroke, so the sound is changed to call it. 'Mam' means mind, self, and is also called great emptiness. It means that this lotus flower of the mind is entangled by the deluded self and cannot grow. Now, one personally realizes the true aspect of the mind, so from the treasury of compassion, the eight petals and stamens gradually unfold, hence it is said to arise from great compassion. Furthermore, the seed of the pure Bodhi-mind tree king grows luxuriantly from the ground of compassion, blooming with flowers of myriad virtues, achieving reality through skillful means.
。故曰從大慈生也。當以字門廣釋之。
次燒香真言。
南么三漫多勃陀喃達摩馱賭弩檗帝莎訶
右句義中。達摩馱都是法界義。弩檗帝是隨至義。亦是遍至義亦是逝義進不住義。譯云遍至法界也。以句初達字為體。以眾生界本不生故。乃至法界定相亦不可得。如是法界。深廣無際不可度量。而瑜伽行人。恒殊勝進不休息故。身語心業悉遍如是法界。下至一花供養佛時亦遍如是法界。即是燒香義也。
次飲食真言。
南么三漫多勃陀喃阿啰羅迦罪罪沫鄰捺娜弭沫鄰捺泥摩訶沫履莎訶
右初云阿啰啰。是不可樂聞聲不善聲義。如人高聲喧聒。令聽聞者心不寂靜。次云迦啰啰。是止前不善高聲。是恬漠寂怕之義。此中正以法喜禪悅為食義。是故寄此言之也。若就字輪之相。阿是本初義。以有此本初則有二種塵垢。謂煩惱知障也。由此二種塵垢故。則有戲論喧聒之聲。今以諸法本不生故。二種塵垢亦本不生。即是開甘露門成涅槃飯。故名阿啰啰。複次若人勤修萬行。望得如是法味。以造作故二障還生。非是常命色力真甘露味。今以諸法無造作故。內證之味不從他得。如食乳糜更無所須。故云止前不善聲也。沫鄰捺娜弭者。凡西方享祭之食。上獻諸佛下及神鬼通名沫𠼝。其句義云。我已
【現代漢語翻譯】 現代漢語譯本：所以說（智慧）是從大慈悲心中產生的。應當用字門（字門：梵文字母，被認為是真言的種子）來廣泛地解釋它。
接下來是燒香真言。
南么三漫多勃陀喃達摩馱賭弩檗帝莎訶
右邊這句咒語的意思是：達摩馱都（Dharmadhatu）是法界（Dharmadhatu：一切法的本性或領域）的意思。弩檗帝是隨至的意思，也是遍至的意思，也是逝（逝：消逝）的意思，進不住（進不住：不停止前進）的意思。翻譯過來就是遍至法界。以句首的達字為本體。因為眾生界本來不生，乃至法界定相也不可得。這樣的法界，深廣無際不可度量。而瑜伽（瑜伽：修行方法）行者，恒常殊勝前進不休息，所以身語心業全部遍及這樣的法界。下至用一朵花供養佛時，也遍及這樣的法界，這就是燒香的意義。
接下來是飲食真言。
南么三漫多勃陀喃阿啰羅迦罪罪沫鄰捺娜弭沫鄰捺泥摩訶沫履莎訶
右邊一開始說的阿啰啰，是不可樂聞聲、不善聲的意思。就像人高聲喧譁，令聽聞者心中不寂靜。接下來說的迦啰啰，是停止前面的不善高聲，是恬淡寂靜的意思。這裡正是以法喜禪悅為飲食的意義。所以寄託于這個言語之中。如果就字輪（字輪：梵文字母的排列）的相來說，阿是本初的意思。因為有了這個本初，則有兩種塵垢，就是煩惱障和所知障。由於這兩種塵垢的緣故，則有戲論喧譁的聲音。現在因為諸法本來不生，所以兩種塵垢也本來不生，就是開啟甘露門成就涅槃飯。所以名叫阿啰啰。再次，如果有人勤奮修行萬行，希望得到這樣的法味，因為造作的緣故，兩種障礙還會產生，不是常命色力（常命色力：永恒的生命、美好的色相和力量）的真甘露味。現在因為諸法沒有造作，所以內證的法味不從他處獲得，就像吃了乳糜（乳糜：牛奶粥）更無所須。所以說停止前面的不善聲。沫鄰捺娜弭的意思是，凡是西方享祭的食物，上獻諸佛下及神鬼都通名沫𠼝。這句的意思是，我已經
【English Translation】 English version: Therefore, it is said that (wisdom) arises from great compassion. It should be extensively explained using the 字門 (zì mén: seed syllables of mantras).
Next is the incense burning mantra.
Namo Samanta Buddhanam Dharma Dhatu Nugate Svaha
The meaning of the phrase on the right is: Dharma Dhatu (Dharmadhatu: the realm or nature of all dharmas) means the Dharmadhatu. Nugate means 'following to,' also means 'reaching everywhere,' also means 'passing away,' also means 'advancing without stopping.' Translated, it means 'reaching the Dharmadhatu everywhere.' It takes the syllable 'Da' at the beginning of the phrase as its essence. Because the realm of sentient beings is originally unborn, even the fixed appearance of the Dharmadhatu is unattainable. Such a Dharmadhatu is deep, vast, boundless, and immeasurable. And the 瑜伽 (yoga: practice) practitioner constantly advances supremely without rest, so the actions of body, speech, and mind all pervade such a Dharmadhatu. Even offering a single flower to the Buddha also pervades such a Dharmadhatu, which is the meaning of burning incense.
Next is the food and drink mantra.
Namo Samanta Buddhanam Arara Kara Kara Jina Jina Mrinalani Maha Mriye Svaha
The 'Arara' mentioned at the beginning on the right means 'unpleasant to hear sound' or 'inauspicious sound.' It is like a person making loud noises, causing those who hear it to feel uneasy. The 'Kara Kara' mentioned next means stopping the previous inauspicious loud noise; it means tranquility and stillness. Here, the joy of Dharma and the bliss of meditation are taken as the meaning of food and drink. Therefore, it is entrusted to these words. If we consider the aspect of the 字輪 (zì lún: arrangement of Sanskrit letters), 'A' means the original beginning. Because there is this original beginning, there are two kinds of defilements, namely the afflictive obscurations and the cognitive obscurations. Because of these two kinds of defilements, there are sounds of discursive thoughts and clamor. Now, because all dharmas are originally unborn, the two kinds of defilements are also originally unborn, which is opening the gate of nectar and accomplishing the Nirvana meal. Therefore, it is called 'Arara.' Furthermore, if a person diligently cultivates myriad practices, hoping to obtain such a taste of Dharma, because of fabrication, the two obscurations will still arise; it is not the true nectar taste of eternal life, beauty, and strength. Now, because all dharmas are without fabrication, the taste of inner realization is not obtained from elsewhere, like having eaten milk porridge and needing nothing more. Therefore, it is said to stop the previous inauspicious sound. The meaning of 'Mrinalani' is that all foods offered in Western sacrifices, offered to the Buddhas above and to the gods and ghosts below, are generally called 沫𠼝 (mò lín). The meaning of this phrase is, 'I have'
飲食奉獻也。次云沫鄰捺泥者。此意言。受我所獻食已。當還與我妙食。如世間人以肴膳奉施福田。為令今世後世飲食無乏。故今以無盡法食。加持世間之供養奉施諸尊。還當與我所愿。令常充足不死不生之味也。次云摩訶沫履者。即是于諸食中倍加廣大豐美。以此料簡上句。云我今所獻及與所祈。皆在極無比味無過上味。不求有量之食也。
次燈明真言。
南么三漫多勃陀喃怛他揭多唎旨薩叵啰儜阿嚩婆娑那伽伽猱陀哩耶莎訶
右句義中。怛他揭多是如來。喇旨是焰明。次云薩叵啰儜是普遍。阿嚩婆娑娜是諸暗。伽伽猱陀哩耶是無限量等虛空。意言。如來焰光普遍諸暗。等同虛空無有限量也。此真言以句初多字為體。如於心之實相。即是毗盧遮那大智明。普照世間無所不遍。言諸暗者即是無明。以無明本不生故體即是明。是故如來光明普遍諸暗。言等虛空者。以無明等虛空無量故。如來智光亦等虛空無量。乃至老死如虛空無量故。如來智光亦如虛空無量。如十二因緣者。一切諸法亦如是說。如是決定義故。名為燈明真言。以此加持燈明而供養佛。即是諸供中最也。
次閼伽真言。
南么三曼多勃陀喃伽伽那娑摩阿娑摩娑訶
右句義中。伽伽那是虛空義。娑摩是等義阿娑摩是無
【現代漢語翻譯】 現代漢語譯本 飲食奉獻也。其次是『沫鄰捺泥』（Molinani），意思是說：『接受我所獻的食物后，應當回報我美妙的食物。』就像世間人用佳餚美味供養福田，爲了今生來世飲食無憂。所以現在用無盡的法食，加持世間的供養，奉獻給諸位尊者，回報我所愿，使我常常充足不死不生的滋味。其次是『摩訶沫履』（Mahamoli），就是在各種食物中更加廣大豐美。用這個來解釋上一句，說我現在所獻和所祈求的，都是極無比的味道，沒有比這更好的味道，不求有限量的食物。 其次是燈明真言： 『南么三漫多勃陀喃 怛他揭多 唎旨 薩叵啰儜 阿嚩婆娑那 伽伽猱 陀哩耶 莎訶』 這句的意義是，『怛他揭多』（Tathagata）是如來，『喇旨』（Laji）是焰明。其次，『薩叵啰儜』（Saphalani）是普遍，『阿嚩婆娑娜』（Avabhasana）是諸暗，『伽伽猱陀哩耶』（Gagananudariye）是無障礙等虛空。意思是說，如來的焰光普遍照耀諸暗，等同虛空沒有障礙。這個真言以句首的『多』字為本體，如同心的實相，就是毗盧遮那（Vairocana）的大智光明，普照世間無所不遍。所說的諸暗就是無明，因為無明本來不生，所以本體就是光明。因此如來的光明普遍照耀諸暗。所說的等同虛空，是因為無明等同虛空無量，所以如來的智光也等同虛空無量。乃至老死如虛空無量，所以如來的智光也如虛空無量。如同十二因緣，一切諸法也這樣說。這樣決定義，所以叫做燈明真言。用這個加持燈明而供養佛，就是各種供養中最殊勝的。 其次是閼伽真言： 『南么三曼多勃陀喃 伽伽那 娑摩 阿娑摩 娑訶』 這句的意義是，『伽伽那』（Gagana）是虛空的意思，『娑摩』（Sama）是等同的意思，『阿娑摩』（Asama）是無等同的意思。
【English Translation】 English version This is about the offering of food. Next is 『Molinani』 (Molinani), which means: 『Having received the food I offer, you should return to me wonderful food.』 It is like worldly people offering delicacies to the field of merit, so that they will not lack food in this life and the next. Therefore, now I use endless Dharma food to bless the worldly offerings and offer them to all the honored ones, returning what I wish, so that I may always be filled with the taste of non-death and non-birth. Next is 『Mahamoli』 (Mahamoli), which is to make the food even more vast, abundant, and beautiful. Use this to explain the previous sentence, saying that what I now offer and pray for are all extremely unparalleled tastes, with no taste better than this, and I do not seek limited food. Next is the Light Mantra: 『Namo Samanta Buddhanam Tathagata Rasmi Sapharana Avabhasana Gagananudariye Svaha』 The meaning of this sentence is, 『Tathagata』 (Tathagata) is Thus Come One, 『Rasmi』 (Rasmi) is radiant light. Next, 『Sapharana』 (Sapharana) is universal, 『Avabhasana』 (Avabhasana) is all darkness, 『Gagananudariye』 (Gagananudariye) is unobstructed like space. It means that the radiant light of the Thus Come One universally illuminates all darkness, equal to space without obstruction. This mantra takes the word 『ta』 at the beginning of the sentence as its essence, like the true nature of the mind, which is the great wisdom light of Vairocana (Vairocana), universally illuminating the world without exception. The so-called all darkness is ignorance, because ignorance is originally unborn, so its essence is light. Therefore, the light of the Thus Come One universally illuminates all darkness. The so-called equal to space is because ignorance is equal to space and immeasurable, so the wisdom light of the Thus Come One is also equal to space and immeasurable. Even old age and death are like space and immeasurable, so the wisdom light of the Thus Come One is also like space and immeasurable. Like the twelve links of dependent origination, all dharmas are also spoken of in this way. Defining it in this way is why it is called the Light Mantra. Using this to bless the light and offer it to the Buddha is the most supreme of all offerings. Next is the Argha Mantra: 『Namo Samanta Buddhanam Gagana Sama Asama Svaha』 The meaning of this sentence is, 『Gagana』 (Gagana) means space, 『Sama』 (Sama) means equal, 『Asama』 (Asama) means unequal.
等義。所謂等虛空無等也。如來法身。本性凈故無分別故無邊際故。等同虛空。然復有無量無邊不思議功德。非彼虛空。所能譬喻。故云無等也。複次阿娑摩是不等義。不等者所謂二乘。今既等同虛空。又等此無等故云等虛空無等也。以最初伽子為真言體。眾生界中來去亦不可得。法界中來去相亦不可得。以如來如去不可得故名為大空。以此大空性凈之水。用浴無垢之身。是為閼伽真實之義也。
次下有四真言。亦是曼荼羅阿阇梨莊嚴之相。故於此品中說。
初如來頂相真言。
南么三漫多勃陀喃伽伽那阿難多薩發啰儜毗輸馱達摩你阇多娑訶
右句義中。伽伽那阿難多是虛空無量。薩發啰儜是普遍。毗輸馱是清凈。達摩你阇多是法界生義。此言如來頂相。猶如虛空出過數量普遍清凈。當知如是頂相。從法界胎藏生。非從世間父母胎藏生也。此真言亦以伽字為體。言如來髻相。無去來相同于大空。而一切眾生以去來相觀之。是故周於十方不能見其邊際。若行者以必定心。自知我之頂相亦復如是。是名佛頂真言也。阿阇梨自作毗盧遮那時。解髻而更結之。若出家人應以右手為拳置於頂上。然後說此真言以加持之。則一切諸天神等。不能見其頂相也。
次如來甲真言。
南么三曼多勃
【現代漢語翻譯】 現代漢語譯本： 等義，指的是等同於虛空，沒有可以與之相比的。如來的法身，由於其本性清凈、沒有分別、沒有邊際，所以等同於虛空。然而，它又具有無量無邊的不可思議功德，不是虛空所能比擬的，所以說是『無等』。其次，『阿娑摩』是不等的意思，這裡所說的不等指的是二乘（聲聞乘和緣覺乘）。現在既然（如來法身）等同於虛空，又等同於這種『無等』，所以說是『等虛空無等』。以最初的『伽』字作為真言的本體，眾生界中的來去也是不可得的，法界中的來去之相也是不可得的。因為如來的『如去』（真如的離去）是不可得的，所以稱為大空。用這大空性凈之水，來沐浴無垢之身，這就是閼伽（供養佛的凈水）真實的意義。
接下來有四個真言，也是曼荼羅（壇場）阿阇梨（導師）莊嚴的象徵，所以在此品中講述。
首先是如來頂相真言：
南么三漫多勃陀喃伽伽那阿難多薩發啰儜毗輸馱達摩你阇多娑訶
右句的含義是：『伽伽那阿難多』是虛空無量，『薩發啰儜』是普遍，『毗輸馱』是清凈，『達摩你阇多』是法界生義。這句話的意思是說，如來的頂相，猶如虛空一樣，超越數量，普遍清凈。應當知道，這樣的頂相，是從法界胎藏所生，不是從世間父母的胎藏所生。這個真言也以『伽』字為本體，意思是說如來的髻相，沒有來去之相，等同於大空。而一切眾生以有來去之相來觀察它，所以即使周遍十方也無法看到它的邊際。如果修行者以堅定的心，知道自己的頂相也是如此，這就是佛頂真言的意義。阿阇梨（導師）自己作毗盧遮那佛時，解開頭髮然後重新結起來。如果是出家人，應該用右手握拳放在頭頂上，然後說這個真言來加持，這樣一切諸天神等，都無法看到他的頂相。
其次是如來甲真言：
南么三曼多勃
【English Translation】 English version: 'Equal' means equal to the void, with nothing comparable. The Tathagata's (如來) dharma-kaya (法身, dharma body) is equal to the void because of its pure nature, non-discrimination, and boundlessness. However, it also possesses immeasurable and inconceivable merits, which the void cannot be compared to, hence it is called 'unequaled'. Furthermore, 'Asama' means unequal, referring to the two vehicles (二乘, Śrāvakayāna and Pratyekabuddhayāna). Since (the Tathagata's dharma-kaya) is now equal to the void and also equal to this 'unequaled', it is said to be 'equal to the void and unequaled'. The initial syllable 'ga' is taken as the essence of the mantra. Coming and going in the realm of sentient beings is also unattainable, and the appearance of coming and going in the dharma-realm (法界) is also unattainable. Because the Tathagata's 'suchness gone' (如去, tathata gone) is unattainable, it is called the Great Void. Using this Great Void's pure water to bathe the stainless body is the true meaning of argha (閼伽, water offered to the Buddha).
Next, there are four mantras, which are also symbols of the adornment of the mandala (曼荼羅) acharya (阿阇梨, teacher), so they are discussed in this chapter.
First is the Tathagata's Ushnishavijaya (頂相, crown of the head) mantra:
Namo Samanta Buddhanam Gaganananta Spharana Visuddha Dharmanijata Svaha
The meaning of the right phrase is: 'Gaganananta' is the immeasurable void, 'Spharana' is pervasive, 'Visuddha' is pure, and 'Dharmanijata' means born from the dharma-realm. This means that the Tathagata's ushnisha (頂相, protuberance on the crown of the head) is like the void, surpassing number, pervasive, and pure. It should be known that such an ushnisha is born from the womb of the dharma-realm (法界胎藏), not from the womb of worldly parents. This mantra also takes the syllable 'ga' as its essence, meaning that the Tathagata's hair knot has no coming or going, and is equal to the Great Void. However, all sentient beings observe it with the appearance of coming and going, so even if they pervade the ten directions, they cannot see its boundary. If the practitioner knows with a firm mind that his own ushnisha is also like this, this is the meaning of the Buddha's ushnisha mantra. When the acharya (阿阇梨, teacher) himself performs Vairochana (毗盧遮那佛), he unties his hair and then re-ties it. If he is a monk, he should make a fist with his right hand and place it on top of his head, and then recite this mantra to bless it, so that all the gods and deities will not be able to see his ushnisha.
Next is the Tathagata's Armor mantra:
Namo Samanta Buddhanam
陀喃伐折啰入嚩羅微薩普啰吽
右句義中。伐折啰入嚩羅是金剛光。微薩普羅是普遍義。言此金剛智光普遍一切。能除生死暗障。亦能映奪之者。則是如來甲義也。此真言以最後𤙖字為體。具足三解脫門。謂上有曩字空點是大空義。即是空解脫門。本體是訶字離因緣故。即是無相解脫門。下有鄔字三昧畫。以本不生故即是無作解脫門。如是三門。一切諸障所不能入。以此慧光遍嚴身故。名為如來甲也。撿密印。其中梵本似有殘缺。疑此是金剛薩埵圓光真言。更當訪余梵本。
次如來圓光真言。
南么三曼多勃陀喃入嚩羅摩履你怛他檗多㗚旨䓾訶
右句義中。入嚩羅是焰光義。摩履你是鬘義。以焰為鬘輪環不絕。故名如來圓光也。次句云怛他檗多㗚旨。是如來光明義。此是明白之光。梵音與焰鬘之光其名不同。正用此㗚旨字為真言體也。上有啰聲是塵垢義。下體遮字是遷變義。以入阿字門故。即是本無塵垢亦不遷變。即是如來常寂之光。又帶伊字三昧聲。言此常寂之光定慧具足。是故寂而常照照而常寂。阿阇梨以此加持身故。一切諸天神等。如來焰鬘遍被其體。威猛難睹猶如日輪。是故諸為障者不得其便也。
如來舌相真言。
南么三曼多勃陀喃摩訶阿摩訶(二)怛他檗多爾訶嚩
【現代漢語翻譯】 現代漢語譯本 陀喃伐折啰入嚩羅微薩普啰吽 (Dharanivajra Jvalavisphura Hum)
在這一句的意義中，伐折啰入嚩羅 (Vajra Jvala) 是金剛光的意思。微薩普羅 (Visphura) 是普遍的意思。意思是說這金剛智慧之光普遍照耀一切，能夠去除生死輪迴的黑暗障礙，也能壓倒其他的光芒。這就是如來甲的含義。這個真言以最後的𤙖 (Hum) 字為本體，具足了空、無相、無作這三解脫門。上面有曩 (Na) 字的空點，是大空的含義，即是空解脫門。本體是訶 (Ha) 字，遠離因緣，即是無相解脫門。下面有鄔 (U) 字的三昧畫，因為本來不生，即是無作解脫門。像這樣的三解脫門，一切的障礙都不能進入，因為用這種智慧之光遍佈全身，所以叫做如來甲。檢查密印，其中的梵文字似乎有殘缺。懷疑這可能是金剛薩埵 (Vajrasattva) 圓光真言，應該再去尋找其他的梵文字。
接下來是如來圓光真言。
南么三曼多勃陀喃入嚩羅摩履你怛他檗多㗚旨䓾訶 (Namas samanta buddhanam jvalamalini tathagatarcistejah)
在這一句的意義中，入嚩羅 (Jvala) 是火焰光芒的意思。摩履你 (Malini) 是花鬘的意思。用火焰作為花鬘，輪轉環繞永不停止，所以叫做如來圓光。下一句說怛他檗多㗚旨 (Tathagatarcistejah)，是如來光明的意思。這是明白顯耀的光明，梵音和火焰花鬘的光芒，它們的名稱不同。正是用這個㗚旨 (Arcis) 字作為真言的本體。上面有啰 (Ra) 聲，是塵垢的意思。遮 (Cha) 字是遷變的意思。因為進入阿 (A) 字門，就是本來沒有塵垢，也不遷變。這就是如來常寂的光明。又帶有伊 (I) 字的三昧聲，意思是說這常寂的光明，定慧具足。因此寂靜而常照耀，照耀而常寂靜。阿阇梨 (Acarya) 用這個加持身體，一切諸天神等，如來的火焰花鬘遍佈他的身體，威猛難以直視，猶如太陽。因此那些製造障礙的人就無法得逞。
如來舌相真言。
南么三曼多勃陀喃摩訶阿摩訶(二)怛他檗多爾訶嚩 (Namas samanta buddhanam maha a maha tathagata jihva)
【English Translation】 English version 陀喃伐折啰入嚩羅微薩普啰吽 (Dharanivajra Jvalavisphura Hum)
In the meaning of this phrase, Vajra Jvala (伐折啰入嚩羅) means 'diamond light'. Visphura (微薩普羅) means 'universal'. It means that this diamond wisdom light universally illuminates everything, able to remove the dark obstacles of birth and death, and also able to overwhelm other lights. This is the meaning of the Tathagata Armor. This mantra takes the final syllable Hum (𤙖) as its essence, fully possessing the three doors of liberation: emptiness, signlessness, and non-action. The empty dot above the syllable Na (曩) signifies great emptiness, which is the door of emptiness liberation. The essence is the syllable Ha (訶), being apart from causes and conditions, which is the door of signlessness liberation. Below is the samadhi stroke of the syllable U (鄔), because it is originally unborn, which is the door of non-action liberation. Like these three doors, all obstacles cannot enter, because this wisdom light pervades and adorns the body, therefore it is called the Tathagata Armor. Examining the secret mudra, the Sanskrit text seems to be incomplete. It is suspected that this may be the Vajrasattva (金剛薩埵) Aura Mantra, and other Sanskrit texts should be sought.
Next is the Tathagata Aura Mantra.
南么三曼多勃陀喃入嚩羅摩履你怛他檗多㗚旨䓾訶 (Namas samanta buddhanam jvalamalini tathagatarcistejah)
In the meaning of this phrase, Jvala (入嚩羅) means 'flame light'. Malini (摩履你) means 'garland'. Using flames as a garland, revolving and encircling without end, therefore it is called the Tathagata Aura. The next phrase says Tathagatarcistejah (怛他檗多㗚旨), which means 'Tathagata light'. This is clear and manifest light. The Sanskrit sound and the flame garland light have different names. It is precisely using this syllable Arcis (㗚旨) as the essence of the mantra. Above is the sound Ra (啰), which means 'dust'. The syllable Cha (遮) means 'change'. Because it enters the door of the syllable A (阿), it is originally without dust and does not change. This is the constant and still light of the Tathagata. It also carries the samadhi sound of the syllable I (伊), meaning that this constant and still light is complete with both samadhi and wisdom. Therefore, it is still and constantly illuminates, illuminates and is constantly still. The Acarya (阿阇梨) uses this to bless the body, and all the gods and deities, the Tathagata's flame garland pervades his body, its power and ferocity difficult to look upon, like the sun. Therefore, those who create obstacles cannot succeed.
The Tathagata Tongue Mark Mantra.
南么三曼多勃陀喃摩訶阿摩訶(二)怛他檗多爾訶嚩 (Namas samanta buddhanam maha a maha tathagata jihva)
(二合)薩底也(二合)達摩缽啰底瑟恥(二合)多䓾訶
右句義中。摩訶阿摩訶是大無大。義怛他檗多爾訶嚩是如來舌義此舌廣長之相遍覆一切佛剎。故名為大。此大更無過上故。無可待對故。大相亦不可得故。名為無大。次云薩底也(二合)是諦。達摩是法。缽啰[口*底]瑟恥多是成就。譯云成就實諦法也。如來無量劫來。常修真實諦語故。得此平等語輪。成就實諦之法。所發誠言必定無異。故以最後多字為真言體。明如來所有語言。常如實相無誑無異也。阿阇梨以此加持身故。轉說法教皆如金剛。乃至能以一音遍諸佛剎。凡此諸真言等。皆當以字門廣釋之。
息障品第三
爾時金剛手。又復白佛毗盧遮那問世尊。云何曼荼羅畫時。為障者得除息。真言等持誦者無惱害。云何持誦真言果彼云何。此毗盧遮那如來所加持故。金剛手承佛神力斷大眾疑。及為未來眾生復發此問也。大毗盧遮那世尊言。善哉善哉大眾生能發此說。為大利益諸眾生故。我今當爲開示一切隨汝所問也。佛言障者自心生。由昔慳隨順。為彼因除故。菩提心此念。若分別除心思有。菩提心念憶。持誦者離諸過者。佛言。一切障法雖復無量。以要言之但從心生。又由行者過去世隨順慳法故。今世多有諸障。當知亦是從心因緣生
【現代漢語翻譯】 現代漢語譯本：薩底也（二合，表示連讀）達摩缽啰底瑟恥（二合）多䓾訶
右句的意義中，摩訶阿摩訶是大無大。『義怛他檗多爾訶嚩』是如來舌的意義，此舌廣長之相遍覆一切佛剎（佛所居住的世界）。所以名為大。此大更無過其上的，無可對待比較的，大相也不可得，所以名為無大。其次，薩底也（二合）是諦（真理）。達摩是法。缽啰[口*底]瑟恥多是成就。翻譯為成就實諦法。如來無量劫以來，常修真實諦語，因此得到這種平等語輪，成就實諦之法。所發出的誠實之言必定沒有差異。所以用最後的多字作為真言的本體，表明如來所有的語言，常常如實相，沒有虛誑沒有差異。阿阇梨（導師）用此加持自身，轉說法教都如金剛一般堅固，甚至能以一音遍佈諸佛剎。凡是這些真言等，都應當用字門來廣泛解釋。
息障品第三
這時，金剛手（菩薩名）又向佛毗盧遮那（佛名）請問：『世尊，怎麼樣在繪製曼荼羅（壇場）時，使障礙者能夠被消除？持誦真言的人沒有惱害？怎麼樣持誦真言才能得到果報？』這是因為毗盧遮那如來的加持，金剛手承受佛的神力，斷除大眾的疑惑，並且爲了未來眾生再次發起此問。大毗盧遮那世尊說：『善哉善哉！大菩薩你能發起這樣的提問，爲了大利益諸眾生。我現在應當為你開示一切，隨你所問。』佛說：『障礙從自心生起，由於過去世的慳吝隨順。爲了消除這個原因，要生起菩提心（覺悟之心）的念頭。如果分別思慮，認為心思是有，就要憶念菩提心。持誦者就能遠離各種過失。』佛說，一切障礙之法雖然無量，但總而言之，都是從心生起。又因為修行者過去世隨順慳吝之法，所以今世多有各種障礙。應當知道這也是從心因緣而生。
【English Translation】 English version: Satya (two combined syllables) Dharma Pratishthita (two combined syllables) Taraha
In the meaning of the above phrase, Maha Amaha means 'great non-great'. 'Artha Tathagata Arhava' signifies the 'tongue of the Tathagata (another name for Buddha)', the appearance of this tongue is broad and long, covering all Buddha-lands (the worlds where Buddhas reside). Therefore, it is called 'great'. This 'great' has nothing surpassing it, nothing to be compared with, and the appearance of 'great' is also unattainable, hence it is called 'non-great'. Next, Satya (two combined syllables) means 'truth'. Dharma means 'law'. Pratishthita means 'accomplishment'. It translates to 'accomplishing the true law'. The Tathagata has cultivated true and truthful speech for countless kalpas (eons), thus attaining this equal wheel of speech, accomplishing the law of true reality. The sincere words spoken are certainly without difference. Therefore, the final syllable 'ta' is used as the essence of the mantra, indicating that all the Tathagata's words are always in accordance with reality, without deception or difference. The Acharya (teacher) uses this to bless himself, and the turning of the Dharma teaching is as firm as diamond, even able to pervade all Buddha-lands with a single sound. All these mantras should be extensively explained using the gates of syllables.
Chapter 3: Pacifying Obstacles
At that time, Vajrapani (name of a Bodhisattva) again asked Buddha Vairocana (name of a Buddha): 'World Honored One, how can obstacles be removed for those who create the Mandala (sacred diagram), and how can those who recite mantras be free from harm? How can one obtain the fruits of reciting mantras?' It is because of the blessing of the Tathagata Vairocana that Vajrapani, receiving the Buddha's divine power, dispels the doubts of the assembly and raises this question again for the sake of future beings. The World Honored One, Maha Vairocana, said: 'Excellent, excellent! Great being, you are able to raise this question for the great benefit of all beings. I shall now reveal everything to you according to your questions.' The Buddha said: 'Obstacles arise from one's own mind, due to past stinginess and compliance. To eliminate this cause, one should generate the thought of Bodhicitta (the mind of enlightenment). If one discriminates and thinks that the mind is existent, one should remember the thought of Bodhicitta. Those who recite mantras can be free from all faults.' The Buddha said that although the laws of all obstacles are countless, in essence, they all arise from the mind. Furthermore, because practitioners in past lives complied with the law of stinginess, they have many obstacles in this life. It should be known that this also arises from the causes and conditions of the mind.
也。當知彼慳貪等是諸障之因。若除彼因諸障自息。此中對治即是菩提心也。若念菩提心故。即是能除諸障之因也。又復一切諸障由分別生。此之分別由從妄心。思有者思即是障。謂心中煩惱隨煩惱等。此中有字。梵音亦云生義也。心思有若能離諸分別。即是凈菩提心。由行者憶念此心。即能離一切過也。意常思惟不動大有情。能除一切為障者。彼當結此密印者。此即是前所說不動明王。此是如來法身以大愿故。于無相中而現是相。護一切真言行者。若行者常能憶念能離一切障也。所謂不動者。即是真凈菩提之心。為表是義故。因事立名也。此明王閉一目者。有深意也。以佛眼明鑑唯一而已。無二無三也。其印下當說之。秘密主風當誦阿字門。亦有意。正取阿字為身。以此本無之字門而作我身也。無我作訶字心誦。涂香點作地七點。此風先想訶字在中。加七點而後蓋之也。方依嚩庾。以瓦碗蓋合之。於此瓦器大眾生彌盧思念。時時彼上阿字並點作。是風大縛繼先佛所說。謂造立壇時。或有大風為障。以露地立法故。當須止之。當想此阿字遍於身份之內。此字作金剛不動色。謂真金色也。如是想已。又心誦訶字。于風方(西北也)用涂香于地。畫作七小圓點。各如彈丸許大。如是作是用瓦器蓋之。于瓦器心想。即是上想
【現代漢語翻譯】 現代漢語譯本 要知道，慳貪等是各種障礙的根源。如果消除了這些根源，各種障礙自然就會停止。而對此的對治方法就是菩提心（bodhicitta）。如果憶念菩提心，就能消除各種障礙的根源。此外，一切障礙都由分別心產生，而這種分別心又源於虛妄的心。心中思念『有』，這種思念本身就是一種障礙。這裡所說的『有』，指的是心中的煩惱和隨煩惱等。這裡的『有』字，在梵語中也有『生』的意思。如果心思能夠遠離各種分別，那就是清凈的菩提心。修行者憶念這種心，就能遠離一切過失。心中常常思惟不動大有情（Acalanātha，不動明王），能夠消除一切障礙。那些想要結此密印的人，指的就是前面所說的不動明王。這是如來的法身，因為大愿的緣故，在無相之中顯現出這樣的形象，護持一切持真言的修行者。如果修行者常常能夠憶念不動明王，就能遠離一切障礙。所謂『不動』，就是指真正清凈的菩提心。爲了表達這個意義，所以根據其功用而立名。這位明王閉上一隻眼睛，其中有很深的含義。因為佛眼的光明照鑒是唯一的，沒有第二也沒有第三。他的手印將在後面說明。秘密主（Guhyapada，金剛手菩薩），在觀想風大的時候，應當誦唸阿字門（ā-kāra）。這裡也有深意，正是取阿字作為自身。用這個本無的字門來作為我的身體。觀想無我，就誦唸訶字（ha-kāra），用涂香在地上點七個點。這個方法是先觀想訶字在中間，加上七個點，然後覆蓋它。在西北方，用瓦碗蓋住它。在這個瓦器中，觀想大眾生和須彌山（Sumeru）。時時在瓦器上面觀想阿字和點。這是風大的束縛，是過去諸佛所說的。意思是說，在建造壇城的時候，可能會有大風作為障礙，因為是在露天建造，所以需要制止它。應當觀想這個阿字遍佈全身。這個字呈現金剛不動（Vajra Acala）的顏色，也就是真金的顏色。這樣觀想之後，又在心中誦唸訶字，在風方（西北方）用涂香在地上畫七個小圓點，每個圓點像彈丸那麼大。這樣做是用瓦器蓋住它。在瓦器中用心觀想，就是上面所說的觀想。
【English Translation】 English version Know that stinginess and the like are the causes of all obstacles. If those causes are removed, the obstacles will naturally cease. The antidote to this is bodhicitta (mind of enlightenment). If one remembers bodhicitta, it is the cause of removing all obstacles. Furthermore, all obstacles arise from discrimination, and this discrimination arises from the deluded mind. Thinking of 'existence' is itself an obstacle. The 'existence' here refers to afflictions and secondary afflictions in the mind. The word 'existence' here also has the meaning of 'arising' in Sanskrit. If the mind can be free from all discrimination, that is pure bodhicitta. By the practitioner remembering this mind, they can be free from all faults. Constantly contemplating the immovable great sentient being (Acalanātha), who can remove all obstacles, refers to the aforementioned Acalanātha (Immovable Wisdom King). This is the Dharma body of the Tathagata, who manifests this form in the formless out of great vows, protecting all practitioners of mantra. If the practitioner can constantly remember Acalanātha, they can be free from all obstacles. The so-called 'immovable' refers to the truly pure mind of enlightenment. To express this meaning, the name is established based on its function. The fact that this Wisdom King closes one eye has a deep meaning. Because the light of the Buddha's eye is unique, there is no second or third. His mudra will be described later. Secret Lord (Guhyapada, Vajrapani), when visualizing the wind element, one should recite the ā-kāra (seed syllable 'ah'). There is also a deep meaning here, precisely taking the ā-kāra as one's own body. Using this originally non-existent syllable as my body. Visualize no-self, then recite the ha-kāra (seed syllable 'ha'), and apply scented paste to the ground, making seven dots. This method is to first visualize the ha-kāra in the center, add seven dots, and then cover it. In the northwest direction, cover it with a clay bowl. In this clay vessel, visualize all sentient beings and Mount Sumeru (Sumeru). Constantly visualize the ā-kāra and dots on top of the vessel. This is the binding of the wind element, as spoken by the Buddhas of the past. It means that when building a mandala, there may be strong winds as an obstacle, because it is built in the open air, so it needs to be stopped. One should visualize this ā-kāra pervading all parts of the body. This syllable appears in the color of Vajra Acala, which is the color of true gold. After visualizing in this way, recite the ha-kāra in the mind, and in the direction of the wind (northwest), use scented paste to draw seven small dots on the ground, each dot about the size of a pellet. Doing this is to cover it with a clay vessel. Visualize in the mind within the clay vessel, which is the visualization mentioned above.
阿字。以此字為金剛山而押之也。三千大千諸須彌山。合為一體而蓋其上。又當時時器上作此字。此阿是金剛不動義。加一點是遍一切處。令此金剛不動遍一切處。即是增廣之義也。水障法當思惟啰字。遍於身內作赤色大力焰。即是火焰之鬘。從內身而出遍於身上如鬘也。作大力可畏惡形。手執大刀印。作瞋形已畫地作云像。或作龍蛇之像。用刀印斬斷其形云即散滅。以云是諸水之所因依故也。隨所起障之方而作之。如雨從東來即于東方作也。或作金剛橛用止此風雨。其橛用佉陀羅木作獨股金剛。以金剛真言加持之。想同一切金剛而以打之。亦隨所在方面也。此應自身同於一切金剛。然後作之。作此橛是一股金剛。三股除邊支股即是也。其小者名金剛針。或一切障息。復說念真言。大惡不動大力本漫荼羅中住。持誦者作漫荼羅。中作形像。于彼頂左腳蹋彼。當除息去死。無疑惑者。復更明異方便。方便除一切障也。即是前所說不動明王。此不動明王本漫荼羅。即是三角漫荼羅其中黑色是也。持誦者想己身作不動明王之像。又於此中作法有二意。一者想不動尊在圓中而蹋彼上。也二者想自身是不動尊。即以本真言印加之。而蹈其上也。三角中畫彼為障者形。然後入中。以左腳蹈彼頂上。以大忿怒形加之。彼當應時退散。
【現代漢語翻譯】 現代漢語譯本 『阿』字（A字）。以這個字作為金剛山來鎮壓。三千大千世界的諸須彌山（Sumeru，佛教宇宙觀中的中心山）合為一體覆蓋其上。又應當經常在器物上書寫此字。這個『阿』字是不動金剛的含義。加上一點，表示遍一切處。使這個金剛不動遍佈一切處，這就是增廣的含義。對於水障之法，應當思維『啰』字（Ra字）。在身內觀想赤色大力火焰，即是火焰之鬘（火焰花環）。從自身內部發出，遍佈全身，如同花環一般。顯現大力可畏的惡形，手持大刀印。作出憤怒的形象后，在地上畫出云的形象，或者畫出龍蛇的形象。用刀印斬斷這些形象，云就會消散。因為云是諸水的因緣所依。根據所起障礙的方位來製作。例如雨從東方來，就在東方製作。或者製作金剛橛（Vajra Kilaya，一種法器），用來止息風雨。這個橛用佉陀羅木（Khādira，一種樹木）製作，是獨股金剛（Ekaja Vajra，單股金剛杵）。用金剛真言（Vajra Mantra，金剛咒語）加持它。觀想自身等同於一切金剛，然後用它擊打。也根據所在的方位。這應當自身等同於一切金剛之後再進行。製作的這個橛是一股金剛，三股是除去邊上的支股。其小的叫做金剛針（Vajra Needle）。或者一切障礙止息。又說唸誦真言。大惡不動大力本曼荼羅（Mahakala Achala Mandala，大黑天不動明王壇城）中住。持誦者製作曼荼羅，在中間畫出形象。在他的頭頂用左腳踩踏他，應當除去息滅死亡，沒有疑惑。又進一步說明不同的方便法門，方便除去一切障礙。就是前面所說的不動明王（Achala，佛教護法神）。這個不動明王本曼荼羅，就是三角曼荼羅，其中黑色是。持誦者觀想自身作為不動明王的形象。又在這裡作法有兩種含義。一是觀想不動尊在圓圈中踩踏在他上面。二是觀想自身是不動尊。就用本真言印加持他，然後踩踏在他上面。在三角中畫出作為障礙者的形象，然後進入其中。用左腳踩踏在他的頭頂上，用大忿怒的形象加持他。他應當應時退散。
【English Translation】 English version The syllable 『Ah』 (A). Use this syllable as Vajra Mountain (diamond mountain) to press down upon it. All the Mount Sumerus (Sumeru, the central mountain in Buddhist cosmology) of the three thousand great thousand worlds are combined into one and cover it. Also, one should frequently write this syllable on utensils. This 『Ah』 syllable means immovable Vajra. Adding a dot means pervading all places. Making this immovable Vajra pervade all places is the meaning of increasing and expanding. For the method of water obstacles, one should contemplate the syllable 『Ra』 (Ra). Visualize red, powerful flames within the body, which are the garland of flames. Emerging from within the body, it pervades the body like a garland. Manifest a powerful, fearsome, and evil form, holding a great sword mudra (hand gesture). After making an angry form, draw an image of clouds on the ground, or draw an image of dragons and snakes. Use the sword mudra to cut off these images, and the clouds will dissipate. Because clouds are the cause and condition upon which all waters depend. Make it according to the direction from which the obstacle arises. For example, if rain comes from the east, make it in the east. Or make a Vajra Kilaya (a ritual dagger) to stop the wind and rain. This Kilaya is made of Khādira wood (a type of tree) and is a single-pointed Vajra (Ekaja Vajra, a single-pronged vajra). Bless it with the Vajra Mantra (diamond mantra). Visualize oneself as identical to all Vajras, and then strike with it. Also according to the direction in which it is located. This should be done after one's own body is identical to all Vajras. The Kilaya that is made is a single-pronged Vajra; the three prongs are those that exclude the side branches. The smaller one is called Vajra Needle. Or all obstacles are pacified. Furthermore, it is said to recite the mantra. Abiding in the Mahakala Achala Mandala (the mandala of Mahakala Achala). The practitioner makes a mandala and draws an image in the center. Treading on his head with the left foot, one should remove and extinguish death, without doubt. Furthermore, different expedient methods are explained, expediently removing all obstacles. This is the Achala (immovable one) mentioned earlier. This Achala Mandala is the triangular mandala, in which black is. The practitioner visualizes himself as the image of Achala. Furthermore, there are two meanings in performing the practice here. First, visualize Achala in the circle treading on him. Second, visualize oneself as Achala. Then bless him with the original mantra mudra, and then tread on him. Draw the image of the obstructing one in the triangle, and then enter into it. Treading on his head with the left foot, bless him with a great wrathful form. He should then retreat and disperse immediately.
若彼違戾不受教不去者。乃至必自斷其命根。是故持誦者。當生慈心念言。勿令彼斷命也。然此中密意。所謂為障者。即是從心所生慳貪等法。能為行人作一切障事。今此不動明王。即是一切智智大菩提心。當知此心即是大力威猛。能永害一切隨眼等過。令彼永斷。即是死義也。如瑜伽所云說。佛初成正覺。大集會一切漫荼羅所攝三界之眾。有摩醯首羅者。即是三千世界之主。住三千界之中。心慢故不肯從所召命。而作是念。我是三界之主。更有誰尊而召我耶。復作是念。彼持咒者畏一切穢。我今化作一切穢污之物。四面圍繞而住其中。彼所施咒術何所能為。時不動明王承佛教命召彼。見其作如此事。即化受觸金剛(即是不凈金剛也)。令彼取之。爾時不凈金剛。須臾悉啖所有諸穢令盡無餘。執令彼來至佛所。彼復言爾等是夜叉之類。而我是諸天主。何能受爾所命耶。尋即逃歸。如是七返。爾時不動明王白言世尊。此有情何故犯三世諸佛三昧耶法。當以何事治之。佛言即當斷彼也。時不動明王即持彼。以左足蹋其頂半月中。右足蹋其妃首半月上。爾時大自在天尋便命終。即于爾時于悶絕之中。證無量法而得授記。于灰欲世界成佛號月勝如來。此皆秘語也。食一切穢。是啖彼惡業煩惱等垢穢滓渭之法。云命終者。是彼一
【現代漢語翻譯】 現代漢語譯本 若有人違抗、不接受教導、不離去，甚至必定會自斷其命根。因此，持誦者應當生起慈悲心念，想著：『不要讓他斷送性命啊。』 然而，這其中的密意是，所謂的『為障者』，就是從心中所生的慳貪等法，能為修行人製造一切障礙。現在這位不動明王（Acalanātha，意為不動尊），就是一切智智大菩提心。應當知道此心具有大力威猛，能永遠斷除一切隨眼等過患，令其永遠斷滅，這就是『死』的含義。 如《瑜伽經》所說，佛陀初成正覺時，大**一切漫荼羅（Maṇḍala，壇城）所攝的三界眾生中，有一位摩醯首羅（Maheśvara，大自在天），他是三千世界之主，住在三千世界之中。因為心懷傲慢，不肯聽從佛陀的召命，心想：『我是三界之主，還有誰比我更尊貴，竟然敢召我？』 又想：『那些持咒的人畏懼一切污穢，我現在就化作一切污穢之物，四面圍繞而住，他們所施的咒術又能奈我何？』 當時，不動明王奉佛陀的命令召他，見到他做出這樣的事情，就化作受觸金剛（Vajra，金剛杵）（也就是不凈金剛）。讓他去取。當時，不凈金剛須臾之間就吞噬了所有的污穢，使其完全消失。然後抓住他來到佛陀面前。 他又說：『你們是夜叉（Yakṣa，夜叉）之類，而我是諸天之主，怎麼能接受你們的命令呢？』 隨即逃走。像這樣反覆了七次。 當時，不動明王稟告佛陀說：『世尊，這個有情為什麼冒犯三世諸佛的三昧耶（Samaya，誓言）法？應當用什麼方法來懲治他？』 佛陀說：『就應當斷滅他。』 當時，不動明王就抓住他，用左腳踩在他的頭頂半月上，右腳踩在他的妃子頭頂半月上。當時，大自在天立刻命終，就在悶絕之中，證悟了無量法而得到授記，在灰欲世界成佛，佛號月勝如來。 這些都是秘密的語言。『食一切穢』，是吞噬他的惡業煩惱等垢穢滓渭之法。說『命終』，是彼一
【English Translation】 English version If that person is rebellious, does not accept instruction, and does not leave, he will even inevitably sever his own life-root. Therefore, the one who holds and recites [the mantra] should generate a compassionate mind, thinking: 'Do not let him end his life.' However, the secret meaning in this is that the so-called 'obstructor' is the dharma of stinginess and greed, etc., born from the mind, which can create all kinds of obstacles for the practitioner. Now, this Acalanātha (Immovable Wisdom King), is the All-Knowing Wisdom, the Great Bodhi Mind. It should be known that this mind possesses great power and ferocity, capable of permanently eliminating all faults such as those arising from the eyes, causing them to be forever cut off, which is the meaning of 'death.' As stated in the Yoga Sutra, when the Buddha first attained perfect enlightenment, among the beings of the three realms encompassed by the great **entire Mandala, there was a Maheśvara (Great自在天), the lord of the three thousand worlds, residing within the three thousand worlds. Because of his arrogance, he refused to obey the Buddha's summons, thinking: 'I am the lord of the three realms, who is more尊貴 than me that dares to summon me?' He further thought: 'Those who hold mantras fear all impurities. I will now transform into all kinds of impure things, surrounding and dwelling within them. What can their spells do to me?' At that time, Acalanātha, receiving the Buddha's command, summoned him. Seeing him doing such things, he transformed into a Vajra (diamond scepter) that receives touch (i.e., the impure Vajra). He ordered him to take it. At that time, the impure Vajra instantly devoured all the impurities, completely eliminating them. Then he seized him and brought him before the Buddha. He then said: 'You are of the Yakṣa (夜叉) class, while I am the lord of the gods. How can I accept your commands?' Immediately, he fled. He did this seven times. At that time, Acalanātha reported to the Buddha: 'World Honored One, why does this sentient being violate the Samaya (三昧耶) dharma of the Buddhas of the three times? What method should be used to punish him?' The Buddha said: 'He should be destroyed.' At that time, Acalanātha seized him and stepped on the half-moon on the top of his head with his left foot, and on the half-moon on the top of his consort's head with his right foot. At that time, the Great自在天 immediately died, and in that state of unconsciousness, he realized immeasurable dharmas and received a prophecy, becoming a Buddha in the world of ashes and desires, named the 月勝如來 (Moon Victory Tathagata). These are all secret words. 'Eating all impurities' is the method of devouring his evil karma, afflictions, and other defiled dregs. Saying 'death' is that one
切心法永斷。入無生法性故於中得一切佛記。非是殺也。爾時諸天等。見三千世界天主。以不順諸順三昧耶故自取命終。一切敬畏自相謂言。天主尚爾我云何不往。即共詣佛所。于大漫荼羅中而得法利。時不動明王白佛言。此大自在天當更云何。佛言汝應起之。時不動明王即說法界生真言。爾時大自在者即復甦息。生大歡喜白言。甚希有也。我初召至已問佛。此夜叉是何等類我所不解。佛言是諸佛之主。我作是念諸佛一切之尊。云何以此而更為主耶。是我所不解。今乃知之。由此大王力故。令我現前得記作佛。當知實是諸佛之尊也。所以然者。大自在天三千世界之主。即是眾生自心。所謂無始無明住地。于諸惑中而得自在。唯除大菩提心無能伏者。斷其命已。即是于寂然界作證。所謂生者。即是起佛慧門。是故真言行者。應一一思惟諸佛密語也。又法用芥子及諸毒藥。二種相和。作彼為障者形像而用涂之。令彼身如火燒速被中傷。故云速被著(惠略也惠命也)略乃至大梵等為障尚被著。何況余耶。又凡此法。皆是久持誦得成就者。解法則乃能作之。若但聞法。即求得如是用。無此理也。其佉陀木橛。必無此木。用苦練木乃至用賓鐵。亦得耳。足是智足也。爾時金剛手白佛言。如我知佛世尊所說義。我亦如是知自漫荼羅
【現代漢語翻譯】 現代漢語譯本 切心之法能夠永遠斷除。因為證入了無生法性，所以在其中得到一切佛的授記。這不是殺戮。當時諸天等，看見三千世界的天主，因為不順從諸順三昧耶（Samaya，誓言），所以自己取了性命。一切都敬畏地互相說道：『天主尚且如此，我們怎麼能不去呢？』於是共同前往佛所在的地方，在大漫荼羅（Mandala，壇城）中得到了法益。當時不動明王（Acalanātha）稟告佛說：『這個大自在天（Maheśvara）應當如何處置？』佛說：『你應該讓他復活。』當時不動明王就說了法界生真言（mantra）。當時大自在天就復甦了，生起大歡喜說道：『非常稀有啊！我最初被召來時已經問過佛，這個夜叉（Yaksa）是什麼種類，我所不瞭解。』佛說：『是諸佛之主。』我當時想，諸佛是一切中最尊貴的，怎麼能用這個夜叉作為主呢？這是我不理解的。現在才知道，因為這位大王（不動明王）的力量，讓我現前得到授記作佛。應當知道他確實是諸佛之尊啊！』之所以這樣說，是因為大自在天是三千世界之主，也就是眾生的自心，是無始以來的無明住地，在各種迷惑中得到自在。只有大菩提心沒有能降伏他的。斷了他的命，就是在寂然的境界中作證。所謂生，就是開啟佛的智慧之門。所以真言行者，應該一一思惟諸佛的秘密語言啊。 還有一種方法，用芥子和各種毒藥，兩種混合在一起，做成被視為障礙者的形象，然後用它來塗抹，使那個人身體像被火燒一樣迅速被中傷。所以說迅速被著（惠略也惠命也），甚至大梵天（Mahābrahmā）等被視為障礙者尚且會被中傷，更何況其他人呢？而且凡是這種法，都是長期持誦得到成就的人，理解法則才能做。如果只是聽聞了方法，就想得到並使用，沒有這個道理。至於佉陀木橛（Khādira），必定沒有這種木頭，用苦楝木甚至用賓鐵也可以。足是智足（wisdom foot）的意思。當時金剛手（Vajrapāṇi）稟告佛說：『如我所知佛世尊所說的意義，我也這樣理解自己的漫荼羅（Mandala，壇城）。』
【English Translation】 English version The method of cutting the mind can be eternally severed. Because of entering the unborn Dharma-nature, one obtains all the Buddhas' predictions within it. This is not killing. At that time, the Devas (gods), seeing the lord of the three thousand worlds, took his own life because he did not comply with the Samayas (vows). All were in awe and said to each other, 'Even the lord of the Devas is like this, how can we not go?' Then they went together to where the Buddha was, and obtained Dharma benefits in the great Mandala (sacred circle). At that time, Acalanātha (Immovable Wisdom King) said to the Buddha, 'What should be done with this Maheśvara (Great自在天) ?' The Buddha said, 'You should revive him.' Then Acalanātha spoke the Dharma-realm birth mantra. At that time, Maheśvara immediately revived, and with great joy said, 'It is very rare! When I was first summoned, I had already asked the Buddha, what kind of Yaksa (demon) is this that I do not understand?' The Buddha said, 'It is the lord of all Buddhas.' I thought at that time, the Buddhas are the most honored of all, how can this Yaksa be used as the lord? This is what I did not understand. Now I know that because of the power of this great king (Acalanātha), I have now received the prediction to become a Buddha. You should know that he is indeed the most honored of all Buddhas!' The reason for this is that Maheśvara, the lord of the three thousand worlds, is the self-mind of sentient beings, the abode of beginningless ignorance, and is自在(free) in all delusions. Only the great Bodhicitta (awakening mind) can subdue him. Cutting off his life is to bear witness in the realm of stillness. So-called birth is to open the wisdom gate of the Buddha. Therefore, the mantra practitioner should contemplate the secret language of all Buddhas one by one. There is also a method of mixing mustard seeds and various poisons together, making an image of the one who is considered an obstacle, and then using it to smear, so that the person's body is quickly injured as if burned by fire. Therefore, it is said to be quickly affected (Hui Lue also Hui Ming also), even Mahābrahmā (Great Brahma) and others who are considered obstacles will be injured, let alone others? Moreover, all these methods can only be done by those who have long recited and achieved them, and understand the rules. If you just hear the method and want to get it and use it, there is no such reason. As for the Khādira (Acacia catechu) wooden stake, there is definitely no such wood, and neem wood or even iron can also be used. Foot means wisdom foot. At that time, Vajrapāṇi (Diamond Hand) said to the Buddha, 'As I know the meaning of what the Buddha, the World Honored One, said, I also understand my own Mandala (sacred circle) in the same way.'
位住。世尊尊主現威令作彼位。如是如來教敕不敢隱弊。何以故。以此佛三昧耶。一切諸真言所師。謂性住者。謂金剛手白佛言。此大力不動明王(即是尊主也)能作如是威猛之事。能為調伏。為傳如來秘密之教令使。如本尊是佛部。即坐金輪中之類。若如是作必令有靈驗。此之現威即是效驗之語也。令作者。今謂若如是作必令有效也。諸生死中普得聞知。不敢隱弊此真言。是故持金剛者。大力威猛所不敢隱弊。謂此尊有靈驗故所作善事皆成。諸為障者不敢隱弊如來所教敕也。應作事。此亦即是十方三世佛三昧耶。我等一切執金剛。亦應作所應作。隨此三昧不敢失墜。何以故。此即是諸金剛姓。是故常住斯法。四姓等各各有家法。若失家法。則不名敬順先祖父之教。世人名為惡子。今此大雄猛調伏難調宣佈難信之教。是我金剛等家姓之法。所謂如來種家之家法也。是等真言門菩薩。修行等菩薩。本位住一切事作者。是金剛手以身勸勉行人之意。我等所應作事。若修行持真言者。亦當住此位。所謂如來家法。應以無量門降伏諸障。令如來法無敢隱弊也。此行人亦放諸尊。若欲作降伏。即須自身作不動尊住於火輪中等。佛言如是。秘密主如是如說。即是印可誠如汝所言也。
大毗盧遮那成佛經疏卷第九 大正藏第
【現代漢語翻譯】 現代漢語譯本：安住於此。世尊（Bhagavan，具有尊貴之意）尊主以威嚴命令確立這個位置。因此，如來的教敕不可隱藏或隱瞞。這是什麼緣故呢？因為這是佛的三昧耶（Samaya，誓言），是所有真言（Mantra，咒語）的老師。所謂『性住者』，是指金剛手（Vajrapani，手持金剛杵的菩薩）對佛說：『這位大力不動明王（Acalanatha，即是尊主）能夠行使如此威猛之事，能夠進行調伏，爲了傳達如來秘密的教令。』如同本尊是佛部，安坐在金輪之中。如果這樣做，必定會靈驗。這種顯現威嚴就是靈驗的體現。令修行者，現在說如果這樣做必定有效驗。在所有生死輪迴中普遍為人所知，不敢隱藏這個真言。因此，持金剛者，因其大力威猛而不敢隱瞞。因為這位尊者具有靈驗，所以所做的善事都能成就，所有制造障礙者都不敢隱瞞如來的教敕。應該做的事，這也同樣是十方三世諸佛的三昧耶。我們一切執金剛者，也應該做我們應該做的事，遵循這個三昧耶，不敢有所違背。這是什麼緣故呢？因為這就是所有金剛姓的法，所以要常住於此法。四姓等各有各的家法，如果失去了家法，就不能稱為敬順先祖父的教誨，世人會稱之為惡子。現在，這位大雄猛者調伏難以調伏者，宣說難以置信的教法，這是我們金剛等家姓的法，也就是如來種姓的家法。這些真言門的菩薩，修行等菩薩，在本位安住，做一切事情。這是金剛手以自身勸勉修行人的意思。我們所應該做的事，如果修行持真言者，也應當安住于這個位置，也就是如來的家法，應當以無量法門降伏各種障礙，使如來的法沒有誰敢於隱瞞。這位修行人也如同諸尊一樣，如果想要進行降伏，就必須自身化作不動尊，安住在火輪之中等等。』佛說：『是的，秘密主（Guhyapati，金剛手的別名），正如你所說。』這就是印可，確實如你所言。 《大毗盧遮那成佛經疏》卷第九（《大正藏》第
【English Translation】 English version: Abiding in this position. The Bhagavan (Lord, meaning the Honored One) establishes this position with majestic authority. Therefore, the Tathagata's (Thus Come One's) teachings and commands must not be concealed or hidden. Why is this so? Because this is the Samaya (vow) of the Buddha, the teacher of all Mantras (sacred utterances). The so-called 'one who abides in nature' refers to Vajrapani (the Bodhisattva holding the vajra) saying to the Buddha: 'This mighty Acalanatha (Immovable Lord, who is the Honored One) is capable of performing such fierce deeds, capable of subduing, in order to transmit the secret teachings and commands of the Tathagata.' Just as the principal deity belongs to the Buddha family, seated in the golden wheel. If this is done, it will surely be efficacious. This manifestation of majesty is the embodiment of efficacy. Instructing practitioners, now saying that if this is done, it will surely be effective. Universally known in all cycles of birth and death, daring not to conceal this Mantra. Therefore, the one who holds the vajra, because of his great power and majesty, dares not conceal it. Because this Honored One possesses efficacy, all good deeds performed will be accomplished, and all who create obstacles dare not conceal the Tathagata's teachings and commands. The things that should be done, this is also the Samaya of all Buddhas of the ten directions and three times. All of us who hold the vajra should also do what we should do, following this Samaya, daring not to deviate from it. Why is this so? Because this is the Dharma of all vajra lineages, therefore, we must always abide in this Dharma. The four castes each have their own family Dharma. If the family Dharma is lost, one cannot be called respectful and obedient to the teachings of ancestors, and the world will call them wicked children. Now, this great and fierce one subdues the difficult to subdue, proclaims the difficult to believe teachings, this is the Dharma of our vajra lineage, which is the family Dharma of the Tathagata lineage. These Bodhisattvas of the Mantra path, the Bodhisattvas of practice, abiding in their original positions, doing all things. This is Vajrapani's intention to encourage practitioners with his own body. The things that we should do, if practitioners uphold the Mantra, they should also abide in this position, which is the family Dharma of the Tathagata, and should subdue all obstacles with immeasurable methods, so that no one dares to conceal the Dharma of the Tathagata. This practitioner is also like all the deities, if they wish to perform subjugation, they must transform themselves into Acalanatha, abiding in the fire wheel, and so on.' The Buddha said: 'Yes, Guhyapati (Lord of Secrets, another name for Vajrapani), it is as you say.' This is approval, indeed as you say. Commentary on the Mahavairocana Sutra, Volume 9 (Taisho Tripitaka, No.
39 冊 No. 1796 大毗盧遮那成佛經疏
大毗盧遮那成佛經疏卷第十
沙門一行阿阇梨記
息障品第三之餘
秘密主若說諸彩色諸漫荼羅彼尊尊色。先佛所說者。謂本尊各有形色。下當更說之。如上說隨本位而作事業。今復說色也。謂于會中所有諸尊。若見其黃色即應坐金輪中。白即坐水輪。赤火黑風也。次下有色字梵音別。此是形相也。如見寂然貌即須坐圓檀等。類而說之。應一一依教而畫。是古佛所說。其道玄同非我故說。欲令眾生起決定信也。秘密主。未來世當有眾生。劣慧不信聞此說。以先無信根故。聞此而能不信也。無慧疑增多者以此眾生等鈍根少智信不具。故聞此甚深之事不能曉了。更增疑網。此即說為障所由也。如是真言畫及持誦等。一一皆有深意。儘是如來不思議事。如人得如是藥。即能升空或入火等。此但眾緣合故決定不虛。非是不虛。非是諸人所應籌量說其所以也。如此畫色等。若依法不疑。乃能深入法界不思議境。此唯信者得入。若欲以心數卜量。云何得知所以而不疑耶。如世人得藥飛空。此事汝尚不勝能具解。而心愚輕毀。謂非如來真空無相之法。徒自傷也。聞唯堅住不修。彼自損損他。如是說有外道法等。如是非佛說者。是人雖聞此法。不能決定
【現代漢語翻譯】 現代漢語譯本 《大毗盧遮那成佛經疏》卷第十
沙門一行阿阇梨 記
息障品第三之餘
金剛手（秘密主），如果講述各種顏色，各種曼荼羅，以及其中本尊的顏色，這些都是過去諸佛所說的。意思是說，每一位本尊都有其特定的形狀和顏色，這將在後面詳細說明。正如前面所說，應根據本尊的本位來行持事業，現在進一步說明顏色。也就是說，在法會中，如果見到某位本尊呈現黃色，就應該將其安坐于金輪之中；白色則安坐於水輪；紅色對應火輪，黑色對應風輪。接下來會有梵音來區分這些顏色。這裡所說的是本尊的形相。如果見到寂靜的相貌，就應該安坐于圓形壇等。以上只是舉例說明，應該一一按照經典教導來描繪。這些都是過去諸佛所說的，其道理玄妙深奧，並非我（一行阿阇梨）憑空捏造，而是爲了讓眾生生起堅定的信心。
金剛手（秘密主），未來世將會有一些眾生，他們智慧低下，不相信這些說法，因為他們先前沒有信根。因此，聽到這些反而會不相信。那些沒有智慧，疑惑反而增多的人，是因為這些眾生根器遲鈍，智慧淺薄，信心不具足。所以，聽到這些甚深的事情，不能理解，反而增加疑惑。這正是說明了被業障所阻礙的原因。像這樣，真言、繪畫以及持誦等等，每一樣都蘊含著深刻的意義，都是如來不可思議的境界。就像有人得到了某種藥物，就能升空或者進入火中一樣。這只是各種因緣聚合的結果，絕對真實不虛。並非虛假，也不是人們所能隨意猜測和議論的。像這樣繪畫顏色等等，如果依法修行而不懷疑，就能深入法界不可思議的境界。這隻有相信的人才能進入。如果想要用心思去揣測，又怎麼能知道其中的道理而不產生懷疑呢？就像世人得到藥物就能飛昇，這件事你尚且不能完全理解，卻心懷愚癡而輕視詆譭，認為這並非如來真空無相之法，只是徒勞地傷害自己。聽聞之後只是堅守固執而不去修行，這樣只會損害自己也損害他人。像這樣說有外道法等等，像這樣說這些不是佛所說的，這樣的人即使聽聞了佛法，也不能生起堅定的信心。
【English Translation】 English version The Commentary on the Mahāvairocana-sūtra, Volume 10
Recorded by the Śrāmaṇa Ācārya Yixing
Chapter 3: Remaining Section on Pacifying Obstacles
Secret Lord (Vajrapāṇi), if one speaks of the various colors, the various mandalas, and the colors of the honored deities within them, these are all spoken of by the Buddhas of the past. This means that each honored deity has its specific form and color, which will be explained in detail later. As mentioned earlier, one should perform activities according to the original position of the honored deity; now, further explanation is given regarding colors. That is to say, within the assembly, if one sees a honored deity appearing yellow, one should seat it within the golden wheel; white, then seat it within the water wheel; red corresponds to the fire wheel, and black corresponds to the wind wheel. Next, there will be Sanskrit sounds to differentiate these colors. What is being spoken of here is the form of the honored deity. If one sees a serene appearance, one should seat it upon a circular altar, and so on. The above are just examples; one should depict them one by one according to the teachings of the scriptures. These are all spoken of by the Buddhas of the past, and their principles are profound and mysterious, not fabricated by me (Ācārya Yixing), but rather to inspire steadfast faith in sentient beings.
Secret Lord (Vajrapāṇi), in future ages, there will be some sentient beings who are of inferior wisdom and do not believe these teachings, because they previously lacked the roots of faith. Therefore, upon hearing these teachings, they will instead disbelieve. Those who lack wisdom and whose doubts increase are because these sentient beings are of dull faculties, shallow wisdom, and lack sufficient faith. Therefore, upon hearing these profound matters, they cannot comprehend them and instead increase their doubts. This precisely explains the reason for being obstructed by karmic obstacles. Like this, mantras, paintings, and recitations, etc., each and every one contains profound meaning and are all inconceivable realms of the Tathāgata. It is like someone who obtains a certain medicine and can ascend into the sky or enter into fire. This is merely the result of the convergence of various causes and conditions, absolutely true and not false. It is not false, nor is it something that people can arbitrarily guess and discuss. Like this, painting colors, etc., if one practices according to the Dharma without doubt, one can deeply enter the inconceivable realm of the Dharma realm. This can only be entered by those who believe. If one wants to speculate with the mind, how can one know the reasons without generating doubts? Just like worldly people who obtain medicine and can fly, you are not even able to fully understand this matter, yet you harbor ignorance and belittle and slander, claiming that this is not the Dharma of the Tathāgata's emptiness and non-form, merely harming yourself in vain. After hearing, if one merely clings steadfastly without practicing, one will only harm oneself and harm others. Like this, saying that there are non-Buddhist teachings, etc., saying that these are not spoken by the Buddha, such people, even if they hear the Dharma, cannot generate steadfast faith.
信心。如說修行而求現驗。以不能故而生謗言。云何以如是著相之法。而能成菩提。此必是外道等說。非佛法也。如人得天甘露。但當決心生信而服之。自見現驗。口不服之而求白日昇天。以不得仙知故。而謗此藥。當知非智人也。故彼無智人如是作解。一切智佛一切法已得自在眾生利。此已字亦云通達。是正義也。謂具方便無事不解之義。已彼先此一切說。梵音回互也。上文已明諸佛。今此下句。方云先佛作如是說。已彼此一切說利益求者。彼愚夫不知諸法相空。一切諸法相說。常當住真言業作。善無疑者。此意言。如來具一切智。于諸法中而得自在。以眾生劣慧。未堪頓說如來自體不思議力用故。作此畫色等方便。令諸眾生隨所作者。能滿所求而得利益。所以然者。以諸眾生未解諸法空相。是故於無相中而作有相方便說之。若人得佛深意者。當住真常住之行。諸有所作皆。入理體同於一切智智之心。如是無疑慮者。一切障法無得其便也。
普通真言藏品第四
爾時執金剛中。金剛手為上首。菩薩中普賢等為上首。于佛毗盧遮那稽首。于大悲胎藏生大漫荼羅王。如所通達法界清凈門。各各廣語句真言說樂欲佛請者。是諸菩薩金剛。為欲圓滿成就此法故。各各稽首大日如來已。于自心以通達清凈法界法門
【現代漢語翻譯】 現代漢語譯本：信心。如果有人說通過修行來尋求立即的驗證，因為不能立即得到驗證就產生誹謗之言，說：『怎麼能用這種執著于表象的方法來成就菩提呢？這一定是外道等人的說法，不是佛法。』 就像有人得到了天上的甘露，只應當下決心生起信心而服用它，自然會見到效果。如果口裡不服用卻想白日昇天，因為不能如願就誹謗這藥，要知道這不是智者所為。所以那些沒有智慧的人這樣理解：一切智佛對於一切法已經得到自在，利益眾生。這裡的『已』字也可以說是通達，這是正確的解釋。意思是具備方便，沒有事情不能理解。『已彼先此一切說』，梵音是回互的。上文已經說明了諸佛，現在這句下方才說先佛這樣說，『已彼此一切說利益求者』。那些愚夫不知道諸法空相，一切諸法相說，常常應當安住于真言行業中修行，不要有懷疑。這個意思是說，如來具備一切智慧，在諸法中得到自在，因為眾生智慧低下，不能立刻說出如來自體不可思議的力量，所以用畫色等方便，讓眾生隨著所作的，能夠滿足所求而得到利益。之所以這樣，是因為眾生沒有理解諸法空相，所以在無相中而作有相的方便說法。如果有人得到佛的深意，應當安住于真常的修行，所有作為都進入理體，等同於一切智智的心。像這樣沒有疑慮的人，一切障礙之法都無法得逞。
普通真言藏品第四
這時，在執金剛中，金剛手（Vajrapani，執金剛神）為首，菩薩中普賢（Samantabhadra，普賢菩薩）等為首，向佛毗盧遮那（Vairocana，毗盧遮那佛）稽首，在大悲胎藏生大漫荼羅王（Mahakarunagarbhodbhava Mahamandala Raja，大悲胎藏生大曼荼羅王）中，按照所通達的法界清凈門，各自廣泛地說出真言，表達樂欲，祈請佛陀。這些菩薩金剛，爲了圓滿成就此法，各自向大日如來（Mahavairocana，大日如來）稽首后，用自己的心來通達清凈法界法門。
【English Translation】 English version: Faith. If someone says they seek immediate verification through practice, and because they cannot obtain it immediately, they generate slanderous words, saying, 'How can one achieve Bodhi with such a method that clings to appearances? This must be a teaching of heretics, not the Buddha's Dharma.' It is like someone who obtains the nectar of the heavens; they should simply resolve to generate faith and consume it, and they will naturally see the effects. If one does not consume it but desires to ascend to heaven in broad daylight, and then slanders the medicine because they cannot achieve immortality, know that this is not the act of a wise person. Therefore, those without wisdom understand it this way: the All-Knowing Buddha has already attained freedom in all Dharmas, benefiting sentient beings. The word 'already' can also be said to mean 'thoroughly understood,' which is the correct explanation. It means possessing skillful means, with nothing that cannot be understood. 'Already, they, before, this, all say,' the Sanskrit sounds are reciprocal. The previous text has already explained the Buddhas; now this sentence below says that the former Buddhas spoke in this way, 'Already, they, before, this, all say, benefiting those who seek.' Those foolish people do not know the empty nature of all Dharmas; all Dharmas are spoken of in terms of their characteristics, and one should always abide in the practice of mantra karma, without doubt. This means that the Tathagata possesses all wisdom and has attained freedom in all Dharmas. Because sentient beings have inferior wisdom and are not capable of immediately understanding the inconceivable power of the Tathagata's own being, he uses skillful means such as painting colors, allowing sentient beings to fulfill their desires and obtain benefits according to what they do. The reason for this is that sentient beings have not understood the empty nature of all Dharmas, so in the absence of characteristics, they make expedient teachings with characteristics. If someone obtains the Buddha's profound meaning, they should abide in the practice of the true and constant, and all actions will enter the principle of reality, equal to the mind of all-knowing wisdom. For those who are without such doubts, all obstructing Dharmas will have no opportunity to prevail.
Ordinary Mantra Treasury, Chapter Four
At that time, among the Vajradharas (Vajrapani, the Vajra-holding deities), Vajrapani (Vajrapani, the Vajra-holding deity) was the leader. Among the Bodhisattvas, Samantabhadra (Samantabhadra, the Bodhisattva Samantabhadra) and others were the leaders. They bowed their heads to the Buddha Vairocana (Vairocana, the Buddha Vairocana) in the Great Compassion Garbhodbhava Mahamandala Raja (Mahakarunagarbhodbhava Mahamandala Raja, the King of the Great Compassion Garbhodbhava Mandala), and according to the purified gate of the Dharmadhatu that they had thoroughly understood, they each extensively spoke mantras, expressing their desires and requesting the Buddha. These Bodhisattvas and Vajras, in order to perfectly accomplish this Dharma, each bowed their heads to the Mahavairocana (Mahavairocana, the Great Sun Buddha) Tathagata and used their own minds to thoroughly understand the pure Dharmadhatu Dharma gate.
。各各樂欲自陳說之。所以然者。如是大漫荼羅王清凈法界之體是。一一菩薩。各從一門而得自在。稱其所解而廣說之。若有眾生。從彼一門而進行者。不久即得同彼菩薩。此諸菩薩。皆是大日如來內證之德。為欲廣開是知見門故。一一菩薩各演一門也。爾時佛彼執金剛及菩薩。無盡法爾加持告。諸善男子。說如所通達法界。眾生界凈除真言句者。時佛隨彼所請。以此無盡。或可云無害或可云不動或。可云不壞。以下義為正也。如人論墮負不可復救。復有人能離彼過失他不能伏。不壞義如此也。無盡莊嚴自在之力。法然所得無功用力。而普加持彼諸大眾。然後告言。善男子今可說之。如汝自所通達法界之門。為欲凈除一切眾生界虛妄之垢。悉令同彼真法界無盡藏故。各當自說真言之句也。時普賢菩薩。即于佛莊嚴境界三昧住。無礙力真言說者。諸菩薩中彼為上首。於此佛境界莊嚴法門而得自在。即時入此三昧也。佛境界者。此是諸佛自證真實境界。非聲聞等所能及之。如法花方便品中所說。莊嚴者。即是如來自證之體。體有無量德。德各無量名。以無量莊嚴而自莊嚴也。此即是不思議離名字法。云何在此定中。而得有言說耶。謂彼菩薩住此三昧故得無礙力。從其自心面門發種種光。光中說此真言也。
三曼多(
【現代漢語翻譯】 現代漢語譯本：他們各自樂於陳述自己的願望。之所以如此，是因為這是大漫荼羅王（Mahamandala-raja，偉大的壇城之王）清凈法界的本體。每一位菩薩，各自從一個法門而獲得自在，根據自己所理解的而廣泛解說。如果有的眾生，從那一個法門而修行，不久就能和那位菩薩一樣。這些菩薩，都是大日如來（Mahavairocana，偉大的光明遍照者）內證的功德。爲了廣泛開啟這種知見之門，所以每一位菩薩各自演說一個法門。當時佛陀、執金剛（Vajrapani，金剛手菩薩）以及諸位菩薩，以無盡的、自然而然的加持力告知大家：『各位善男子，請說出你們所通達的、能夠凈化眾生界（Sattvaloka，眾生所居住的世界）的真言（Mantra，咒語）語句。』當時佛陀隨著他們的請求，以這種無盡的，或者可以稱為無害的，或者可以稱為不動的，或者可以稱為不壞的（以下解釋為正確含義）——比如有人論辯失敗，無法挽救；又有人能夠脫離那種過失，其他人卻不能使他屈服——不壞的含義就是這樣。以無盡莊嚴自在的力量，自然而然地獲得，無需任何功用和力量，而普遍加持那些大眾。然後告訴他們說：『各位善男子，現在可以說了。如你們自己所通達的法界之門，爲了凈化一切眾生界的虛妄塵垢，使他們完全和真法界無盡藏一樣，各自應當說出真言的語句。』當時普賢菩薩（Samantabhadra，具一切賢德者），就安住在佛莊嚴境界三昧（Samadhi，禪定）中，以無礙力真言宣說。諸位菩薩中，他是首領，對於這佛境界莊嚴法門而得自在，即時進入這種三昧。佛境界，這是諸佛自己證悟的真實境界，不是聲聞（Sravaka，聽聞佛法而悟道者）等所能達到的。如《法華經·方便品》中所說。莊嚴，就是如來自證的本體，本體有無量功德，功德各有無量名稱，以無量莊嚴而自我莊嚴。這也就是不可思議、離名字法。為什麼在這種禪定中，還能有言說呢？因為那位菩薩安住于這種三昧，所以得到無礙力，從他自己的心面門發出種種光明，光明中宣說這種真言。 English version: They were each delighted to express their own desires. The reason for this is that it is the essence of the pure Dharmadhatu (Dharmadhatu, the realm of truth) of the Great Mandala King (Mahamandala-raja, the great king of mandalas). Each Bodhisattva, from one Dharma gate, attains self-mastery, and extensively explains according to their own understanding. If there are sentient beings who practice from that one Dharma gate, they will soon become like that Bodhisattva. These Bodhisattvas are all the virtues of the inner realization of Mahavairocana (Mahavairocana, the Great Sun Buddha). In order to widely open this gate of knowledge and vision, each Bodhisattva expounds one Dharma gate. At that time, the Buddha, Vajrapani (Vajrapani, the Bodhisattva holding the vajra), and the Bodhisattvas, with endless, natural blessings, announced: 'Good men, please speak the Mantra (Mantra, sacred utterance) phrases that you have understood, which can purify the realm of sentient beings (Sattvaloka, the world where sentient beings live).' At that time, the Buddha, according to their request, with this endless, or harmless, or immovable, or indestructible (the following explanation is the correct meaning) - for example, someone loses an argument and cannot be saved; and someone can escape that fault, but others cannot subdue him - the meaning of indestructible is like this. With the power of endless adornment and freedom, naturally obtained, without any effort or strength, universally blesses those masses. Then he told them: 'Good men, now you can speak. Like the Dharma gate you have understood, in order to purify the false defilements of all sentient beings, so that they are completely the same as the endless treasure of the true Dharmadhatu, each of you should speak the phrases of the Mantra.' At that time, Samantabhadra (Samantabhadra, the one with all virtues), immediately dwelt in the Samadhi (Samadhi, meditative state) of the Buddha's adorned realm, and declared the unobstructed power Mantra. Among the Bodhisattvas, he is the leader, and he is free in this Dharma gate of the Buddha's adorned realm, and immediately enters this Samadhi. The Buddha's realm is the true realm that the Buddhas themselves have realized, which is not attainable by Sravakas (Sravaka, one who attains enlightenment by hearing the Buddha's teachings) and others. As stated in the 'Expedient Means' chapter of the Lotus Sutra. Adornment is the essence of the Buddha's self-realization, the essence has immeasurable virtues, and each virtue has immeasurable names, and self-adorns with immeasurable adornments. This is the inconceivable, name-free Dharma. Why can there still be speech in this Samadhi? Because that Bodhisattva dwells in this Samadhi, he obtains unobstructed power, and emits various lights from his own heart-face gate, and declares this Mantra in the light.
【English Translation】 They were each delighted to express their own desires. The reason for this is that it is the essence of the pure Dharmadhatu (Dharmadhatu, the realm of truth) of the Great Mandala King (Mahamandala-raja, the great king of mandalas). Each Bodhisattva, from one Dharma gate, attains self-mastery, and extensively explains according to their own understanding. If there are sentient beings who practice from that one Dharma gate, they will soon become like that Bodhisattva. These Bodhisattvas are all the virtues of the inner realization of Mahavairocana (Mahavairocana, the Great Sun Buddha). In order to widely open this gate of knowledge and vision, each Bodhisattva expounds one Dharma gate. At that time, the Buddha, Vajrapani (Vajrapani, the Bodhisattva holding the vajra), and the Bodhisattvas, with endless, natural blessings, announced: 'Good men, please speak the Mantra (Mantra, sacred utterance) phrases that you have understood, which can purify the realm of sentient beings (Sattvaloka, the world where sentient beings live).' At that time, the Buddha, according to their request, with this endless, or harmless, or immovable, or indestructible (the following explanation is the correct meaning) - for example, someone loses an argument and cannot be saved; and someone can escape that fault, but others cannot subdue him - the meaning of indestructible is like this. With the power of endless adornment and freedom, naturally obtained, without any effort or strength, universally blesses those masses. Then he told them: 'Good men, now you can speak. Like the Dharma gate you have understood, in order to purify the false defilements of all sentient beings, so that they are completely the same as the endless treasure of the true Dharmadhatu, each of you should speak the phrases of the Mantra.' At that time, Samantabhadra (Samantabhadra, the one with all virtues), immediately dwelt in the Samadhi (Samadhi, meditative state) of the Buddha's adorned realm, and declared the unobstructed power Mantra. Among the Bodhisattvas, he is the leader, and he is free in this Dharma gate of the Buddha's adorned realm, and immediately enters this Samadhi. The Buddha's realm is the true realm that the Buddhas themselves have realized, which is not attainable by Sravakas (Sravaka, one who attains enlightenment by hearing the Buddha's teachings) and others. As stated in the 'Expedient Means' chapter of the Lotus Sutra. Adornment is the essence of the Buddha's self-realization, the essence has immeasurable virtues, and each virtue has immeasurable names, and self-adorns with immeasurable adornments. This is the inconceivable, name-free Dharma. Why can there still be speech in this Samadhi? Because that Bodhisattva dwells in this Samadhi, he obtains unobstructed power, and emits various lights from his own heart-face gate, and declares this Mantra in the light.
等也)奴[王*曷]多(進義也去也往也)微啰阇(微是離也啰阇是塵垢也謂除一切障也)達摩你阇多(上句法也。下三字生也何等法生謂從諸法體性而生也)摩訶摩訶(上聲摩是第五字遍一切處謂大空也空中之大名為大空故重言之更無可得為等比者故名為大重空之中更無比也)
此意言。等者即是諸法畢竟平等也。進者是逝義。謂佛善逝而成正覺。然此平等法界無行無到。云何有來去耶。次即釋言。以能離垢除一切障。即是勝進之義。無行而進最為善逝也。以如是進行能成法生。即是從平等法性而生佛家也。故次言大中之大。即等等無礙證中大空。大空者佛境界也。然此真言以訶字為體。訶者喜也。所謂修行菩薩修也。若眾生從此法門。而受持讀誦或觀照者。即同普賢之門。不久能得佛境界莊嚴三昧自在之力。時彌勒菩薩。住于普遍大慈發生三昧自心說者。普謂平等。遍滿一切法界也。稱於法界而生大慈。能遍與一切眾生正法之樂。是彼所入門也。如其自所進達。入於三昧而說真言。故言自心說也。說義亦如上。
阿誓單阇邪(此謂無能勝也阇邪是勝阿是無)薩縛薩埵(一切眾生也)阿奢也(心性也謂彼先世所習行諸根性慾)奴竭多(知也謂能了知眾生諸根性行)
然此真言以阿字為體。即是本
【現代漢語翻譯】 現代漢語譯本：等也)奴[王*曷]多(進義，去也，往也)微啰阇(微是離也，啰阇是塵垢也，謂除一切障也)達摩你阇多(上句法也。下三字生也，何等法生，謂從諸法體性而生也)摩訶摩訶(上聲摩是第五字，遍一切處，謂大空也，空中之大名為大空，故重言之，更無可得為等比者，故名為大，重空之中更無比也)。
此意是說，『等』即是諸法畢竟平等。『進』是逝義，謂佛善逝而成正覺。然而此平等法界無行無到，云何有來去呢？接下來解釋說，以能離垢，除一切障，即是勝進之義。無行而進，最為善逝。以如是進行，能成法生，即是從平等法性而生佛家。故接下來言『大中之大』，即等等無礙證中大空。大空者，佛境界也。然而此真言以『訶』字為體。『訶』者，喜也。所謂修行菩薩修也。若眾生從此法門而受持讀誦或觀照者，即同普賢之門，不久能得佛境界莊嚴三昧自在之力。當時彌勒菩薩，住于普遍大慈發生三昧，自心說者，普謂平等，遍滿一切法界也。稱於法界而生大慈，能遍與一切眾生正法之樂，是彼所入門也。如其自所進達，入於三昧而說真言，故言自心說也。說義亦如上。
阿誓單阇邪(此謂無能勝也，阇邪是勝，阿是無)薩縛薩埵(一切眾生也)阿奢也(心性也，謂彼先世所習行諸根**)奴竭多(知也，謂能了知眾生諸根性行)。
然而此真言以『阿』字為體，即是本
【English Translation】 English version: 等也) Nu [王*曷] Duo (means 'advance', 'go away', 'go to') Wei Luo She (Wei means 'to be apart from', Luo She means 'dust and dirt', meaning to remove all obstacles) Da Mo Ni She Duo (the previous phrase is 'Dharma'. The following three characters mean 'to be born'. What Dharma is born? It means to be born from the essence of all Dharmas) Mo He Mo He (the 'Mo' with an ascending tone is the fifth character, pervading all places, meaning 'great emptiness'. The greatness within emptiness is called 'great emptiness', hence it is repeated. There is nothing comparable to it, hence it is called 'great'. There is nothing comparable within the great emptiness).
The meaning here is: 'Equality' means the ultimate equality of all Dharmas. 'Advance' means 'departure', referring to the Buddha's Well-Gone and attainment of perfect enlightenment. However, this realm of equal Dharma has no going and no arriving, so how can there be coming and going? The explanation follows: being able to be apart from defilement and remove all obstacles is the meaning of 'superior advance'. Advancing without going is the most Well-Gone. With such advancement, Dharma can be born, meaning it is born from the equal Dharma-nature into the Buddha's family. Therefore, it is followed by 'the Great within the Great', which is the great emptiness within the equal and unobstructed realization. The great emptiness is the realm of the Buddha. However, this mantra takes the character 'He' as its essence. 'He' means joy. It refers to the practice of the Bodhisattva. If sentient beings uphold, recite, or contemplate this Dharma gate, they are the same as entering the gate of Samantabhadra, and they will soon attain the power of the Buddha's realm, adorned Samadhi, and freedom. At that time, Maitreya Bodhisattva, abiding in the Samadhi of universally great compassion arising, speaks from his own mind. 'Universally' means equality, pervading all Dharma realms. Corresponding to the Dharma realm, great compassion arises, which can universally give the joy of the correct Dharma to all sentient beings. This is the gate through which they enter. As they advance and enter into Samadhi, they speak the mantra, hence it is said to be spoken from their own mind. The meaning of the speech is also as above.
A Shi Dan She Xie (this means 'invincible', She Xie means 'victory', A means 'no') Sa Po Sa Duo (all sentient beings) A She Ye (the nature of the mind, referring to the roots that they have practiced in previous lives**) Nu Jie Duo (knowing, meaning being able to understand the nature and conduct of sentient beings' roots).
However, this mantra takes the character 'A' as its essence, which is the origin.
不生義生者。生老病死一切流轉之法彼。即體常自不生是阿字義也。以知諸法自性不生。是故諸一切眾生為無有上勝。上無等也。又能知法體不生故。達鑒群機一切心性。無所不了現覺。隨彼所應得者而成就之。即是慈中之上。遍施眾生無有窮盡也。是故若有眾生。能通達受持讀誦此法。行行者不久即同彌勒之行也。
爾時虛空藏菩薩。入清凈境界三昧自心說者。所謂住此三昧。能知自心本性清凈。了達如是清凈法界之境。即是大空之秘藏也。又此虛空藏。即是大悲胎藏。能長養成就菩提。之心也。
阿(長)迦奢(是虛空義也)三曼多(等也謂一切法等於虛空也)奴竭多(了知也)吠質怛纜(二合)(雜色衣也。是種種奇妙顯色之義也)嚩(伐)啰(衣也)馱(是執持義也)啰(被著也此德生即是被種種衣也)
此真言以阿(長)字為體阿(長)本不生體。今此阿(長)是第二聲。即是空義。以本不生故同於虛空也。即是一切法皆等於虛空。自得如是了知也。雜色衣。即是種種萬德莊嚴法門。若人能證此空三昧。即能萬德莊嚴其身。如凈虛空明睹顯色也。余準前說 爾時除一切蓋障菩薩。入悲力三昧真言說者。即是法性之悲。以自在力能除一切眾生一切蓋障。於此障中而得自在能住此蓋障中又能
【現代漢語翻譯】 現代漢語譯本
'不生'意味著本來沒有生起。所有生、老、病、死等流轉變化的現象，其本體始終如一，本來就沒有生起，這就是阿(A)字的含義。因為明白一切諸法的自性本不生起，所以對於一切眾生來說，這是無上殊勝的境界，是至高無上的。而且，因為能夠了解法的本體不生不滅，所以能夠明鑑一切眾生的根機和心性，沒有什麼不明白，能夠當下覺悟。根據他們各自應該得到的，而成就他們，這就是慈悲中的至上，普遍施予眾生，沒有窮盡。因此，如果有人能夠通達、受持、讀誦這個法門，並且按照這個法門修行，那麼不久就能達到與彌勒菩薩相同的境界。
當時，虛空藏菩薩進入清凈境界三昧，從自心中說出：所謂安住于這個三昧，能夠知道自心的本性是清凈的，能夠明瞭通達像這樣清凈法界的境界，這就是大空的秘密寶藏。而且，這個虛空藏，就是大悲胎藏，能夠增長和成就菩提之心。
阿(長音)(A，是)迦(迦)奢(shā)(是虛空的含義)三(sān)曼(màn)多(duō)(等同，意味著一切法等同於虛空)奴(nú)竭(jié)多(duō)(了知)吠(fèi)質(zhì)怛(dá)纜(lán)(二合)(雜色衣，是種種奇妙顯色的含義)嚩(伐)(wá)啰(衣)(là)(馱(tuó)(是執持的含義)啰(là)(被穿著，這種德行生起就是被種種衣所覆蓋)
這個真言以阿(長音)(A)字為本體，阿(長音)(A)的本義是不生。現在這個阿(長音)(A)是第二個發音，就是空性的含義。因為本來不生，所以等同於虛空。也就是說一切法都等同於虛空，自然就能如此了知。雜色衣，就是種種萬德莊嚴的法門。如果有人能夠證得這個空三昧，就能用萬德來莊嚴自身，就像清凈的虛空能夠清楚地看到各種顯色一樣。其餘的可以參照前面的解釋。當時，除一切蓋障菩薩進入悲力三昧，說出真言，這就是法性的悲憫。以自在的力量能夠去除一切眾生的一切蓋障，于這些蓋障中而得自在，能夠安住于這些蓋障中，又能...
【English Translation】 English version
'Non-arising' means that there is no original arising. All phenomena of birth, aging, sickness, death, and other transmutations, their essence remains constant, and there is no original arising. This is the meaning of the letter A. Because one understands that the self-nature of all dharmas is non-arising, it is the supreme and unsurpassed state for all sentient beings. Moreover, because one can understand that the essence of the Dharma is neither born nor dies, one can clearly discern the faculties and minds of all sentient beings, understand everything, and realize enlightenment in the present moment. According to what each should receive, one accomplishes them. This is the supreme of compassion, universally bestowing upon sentient beings without end. Therefore, if there are sentient beings who can understand, uphold, recite, and practice this Dharma, they will soon reach the same state as Maitreya (the future Buddha).
At that time, Bodhisattva Akasagarbha (space treasury), entering the Samadhi of Pure Realm, spoke from his own mind: So-called dwelling in this Samadhi, one can know that the original nature of one's own mind is pure, and one can clearly understand the realm of such a pure Dharma realm, which is the secret treasure of the Great Emptiness. Moreover, this Akasagarbha is the Womb Treasury of Great Compassion, which can increase and accomplish the Bodhi mind.
A(long sound)(A, is) Kāśa (space) Samanta (equal, meaning all dharmas are equal to space) Nūgatata (knowing) Vaicitralam (two combined)(variegated clothing, meaning various wonderful and manifest colors) Vā (clothing) Rā (holding, meaning holding) Dhāra (being worn, this virtue arising is being covered by various clothes)
This mantra takes the letter A (long sound) as its essence, and the original meaning of A (long sound) is non-arising. Now this A (long sound) is the second pronunciation, which is the meaning of emptiness. Because it is originally non-arising, it is equal to space. That is to say, all dharmas are equal to space, and one can naturally know this. Variegated clothing is the Dharma door of various virtues and adornments. If one can attain this Samadhi of Emptiness, one can adorn oneself with various virtues, just as pure space can clearly see various manifest colors. The rest can be explained with reference to the previous explanation. At that time, Sarvanivaranaviskambhin (remover of all obstacles) Bodhisattva entered the Samadhi of the Power of Compassion and spoke the mantra, which is the compassion of Dharma-nature. With the power of freedom, one can remove all the veils and obstacles of all sentient beings, and in these veils and obstacles, one can be free and dwell in these veils and obstacles, and also...
除之。即是如來大悲也。
阿(引)(降伏義。攝伏義此是真言體也。阿字本不生長聲第二字是金剛三昧又加不動之點是降伏義也)薩埵系多(有情利益也)驃庾竭多(發起也起生也)呾纜呾纜(二合)(怛即多字如如義也纜有羅字是無垢義加一點是么字即是大空入證也)纜纜(中羅字無塵義。加一點即是大空證也)
此真言意云。體于如如。以此自在之力。而除一切塵垢之障蓋。證於空也。空中之空即大空義。此相微細難遣。處處說破無明三昧。凈除自體之惑相。故重言之。纜纜二字。又更重言之也。又相釋者。以住(raṃ 字故。能為一切眾生。作大饒益發生此性除去眾垢也。)若有眾生入此真言門者。不久即同彼菩薩之德也。凡觀照時。唯以本體一字為主。持誦則具言也。此即是種子之字。又凡諸字次第相釋如先有惡字。以次字皆轉釋之。準上字門中 不遍不名為普也。以此普眼而觀眾生。故名觀自在者。入此三昧已。從其心出種種光。光中現是法門真言也。
薩嚩怛他竭多(即是一切如來謂十方三世諸佛)嚩路吉多(觀也。同彼佛所觀故名諸如來之觀即平等觀也。即是普眼觀也)迦嚧尼么也(體也。所謂大悲為體也猶如金人以彼自體純是金故名為金人此菩薩亦爾純以大悲為體)啰啰啰(
【現代漢語翻譯】 現代漢語譯本： 除掉它，這就是如來的大悲心啊。
阿（引）（降伏義，攝伏義，這是真言的本體。阿字本來不生長，第二個字是金剛三昧，又加上不動之點，是降伏的意思）薩埵系多（有情利益）驃庾竭多（發起，起生）呾纜呾纜（二合）（怛即多字，如如義。纜有羅字，是無垢義，加一點是么字，即是大空入證）纜纜（中羅字無塵義，加一點即是大空證）。
這個真言的意思是說，體悟如如之理，用這種自在的力量，來去除一切塵垢的障礙遮蓋，證入空性。空中的空，就是大空的意義。這種相非常微細難以去除，處處都在說破無明三昧，清凈去除自體上的迷惑之相，所以重複說『纜纜』二字，又更加重複地說。另一種解釋是，因為安住于（raṃ 字），所以能夠為一切眾生，作廣大的饒益，發生這種自性，除去各種塵垢。如果眾生進入這個真言之門，不久就能和那位菩薩的功德一樣。凡是觀照的時候，只以本體一字為主，持誦的時候就具足所有字。這就是種子的字。而且所有字的次第相釋，比如先有惡字，依次字都轉而解釋它。按照上面的字門中，不普遍就不叫做普。用這種普眼來觀察眾生，所以叫做觀自在。進入這種三昧以後，從心中發出種種光明，光明中顯現的是法門真言。
薩嚩怛他竭多（即是一切如來，謂十方三世諸佛）嚩路吉多（觀也，同彼佛所觀，故名諸如來之觀，即平等觀也，即是普眼觀也）迦嚧尼么也（體也，所謂大悲為體也，猶如金人，以彼自體純是金故名為金人，此菩薩亦爾，純以大悲為體）啰啰啰（
【English Translation】 English version: Eliminating it, that is the great compassion of the Tathagata (如來，Tathagata)!
A (elongated sound) (meaning subduing, meaning encompassing; this is the essence of the mantra. The syllable 'A' originally does not grow; the second syllable is Vajra Samadhi (金剛三昧，Vajra Samadhi), and adding the point of immovability means subduing) Sattva Hita (有情利益，benefit of sentient beings) Bhyudgata (發 起，arising, generating) Tartarṃ Tartarṃ (two combined) (Tar is the same as Ta, meaning 'as it is'. Raṃ contains the syllable 'Ra', meaning 'stainless'; adding a point is the syllable 'Ma', which means entering the realization of the Great Emptiness) Raṃ Raṃ (the syllable 'Ra' in the middle means 'dustless'; adding a point means the realization of the Great Emptiness).
The meaning of this mantra is: embodying the principle of 'as it is', using this power of freedom to remove all the obstacles and coverings of dust and defilement, and realizing emptiness. The emptiness within emptiness is the meaning of Great Emptiness. This appearance is very subtle and difficult to remove; everywhere it speaks of breaking through the Samadhi (三昧，Samadhi) of ignorance, purifying and removing the deluded appearance of the self. Therefore, the two syllables 'Raṃ Raṃ' are repeated, and even more so. Another explanation is that because of dwelling in (the syllable raṃ), one can bring great benefit to all sentient beings, generate this nature, and remove all kinds of defilements. If sentient beings enter the gate of this mantra, they will soon be like the merits of that Bodhisattva (菩薩，Bodhisattva). Whenever contemplating, only the one syllable of the essence is primary; when reciting, all the syllables are complete. This is the seed syllable. Moreover, the sequential explanation of all the syllables, such as first having the syllable 'evil', each subsequent syllable transforms and explains it. According to the above syllable gate, not being universal is not called 'universal'. Using this universal eye to observe sentient beings, therefore it is called Avalokiteshvara (觀自在，Avalokiteshvara). After entering this Samadhi, various lights emanate from the heart, and within the light appears the Dharma (法，Dharma) gate mantra.
Sarva Tathagata (薩嚩怛他竭多，Sarva Tathagata) (meaning all Tathagatas (如來，Tathagatas), referring to the Buddhas (佛，Buddhas) of the ten directions and three times) Avalokita (嚩路吉多，Avalokita) (observation; the same as the observation of those Buddhas, therefore called the observation of all Tathagatas, which is equal observation, which is universal eye observation) Karunyamaya (迦嚧尼么也，Karunyamaya) (essence; that is, taking great compassion as the essence, like a golden person, whose self is purely gold, hence called a golden person; this Bodhisattva is also like that, purely taking great compassion as the essence) Ra Ra Ra (
啰是塵義入阿字門即是無塵也。所以三重者謂除凡夫塵障也)
吽。是恐怖義以大猛威自在之力怖彼三重塵障令得除凈而同佛眼。惹。此最後字是種子也。諸字皆為釋此字義。即生不生是阇字義也。
或以初薩字為體。亦同用之。是驚覺義也。吽字中有訶字。是歡喜義。上有大空點。是三昧。下有三昧畫。此中下畫字亦三昧。二三昧中行也。三世諸佛皆同此觀。故名等觀也。
得大勢亦入此三昧與觀音同。由是彼眷屬故。髯髯是生義。所以有二重者。上是煩惱障生次是所知障生。入阿字門即是二生舉體皆不生也。上有點是大空義謂除二障得大空生也。娑字是真言種子之體。娑是不動義。不動住動之法即有生滅。凡物有生滅者。即有住動之相。故經云。動不動法皆是不安之相。傍加二點同於涅槃。即是堅住義。已離二障同於大空。堅住此位如諸佛住。即是大勢位也。如世人有大官位多諸財力。威伏多人名為有勢之人。此勢即是位也。言度二生同於佛生。即是如來之位。得此大位大勢。故名得大勢也。
次多羅尊亦是觀自在眷屬。所入三昧亦同前說。
迦盧拏(是悲義也所謂悲者)陀婆(二合)費(生也。謂從悲者而生。悲者即是觀音此菩薩從彼尊眼中生也。猶見諸法實相名為普眼所謂見
【現代漢語翻譯】 啰（表示塵埃的含義）是進入阿字門（一切法的本源）的途徑，意味著沒有塵埃。這裡說的三重，指的是去除凡夫的塵埃障礙。 吽（表示恐怖的含義），以大猛威自在的力量，使那三重塵埃障礙得以去除清凈，如同佛眼一般。惹（這是最後一個字，是種子字）。所有的字都是爲了解釋這個字的含義。即生與不生，是阇字的含義。 或者以最初的薩字作為本體，也同樣可以這樣使用。這是驚覺的含義。吽字中有訶字，是歡喜的含義。上面有大空點，是三昧（禪定）。下面有三昧畫。這裡說的下畫字也是三昧。在二三昧中修行。三世諸佛都同樣這樣觀修，所以名為等觀。 得大勢（Mahāsthāmaprāpta，大勢至菩薩）也進入此三昧，與觀音（Avalokiteśvara，觀世音菩薩）相同。因為他是觀音的眷屬。髯髯是生的含義。所以有二重，上面是煩惱障生，其次是所知障生。進入阿字門，意味著這二生舉體都不生。上面有點，是大空的含義，意味著去除二障，得到大空生。娑字是真言種子字的本體。娑是不動的含義。不動而住于動的法，即有生滅。凡是事物有生滅的，即有住動的相。所以經中說，動與不動的法，都是不安之相。旁邊加上兩點，等同於涅槃（Nirvana），即是堅住的含義。已經遠離二障，等同於大空。堅住於此位，如同諸佛所住。即是大勢至菩薩的地位。如同世人有大官位，有很多財力，威伏很多人，名為有勢之人。此勢即是地位。說度過二生，等同於佛的生。即是如來的地位。得到此大位，大勢，所以名為得大勢。 其次，多羅尊（Tārā，度母）也是觀自在菩薩的眷屬。所入的三昧也與前面所說相同。 迦盧拏（karuna，是悲的意思，所謂悲），陀婆（dava）（二合）費（是生的意思。意思是說從悲者而生。悲者即是觀音，此菩薩從彼尊眼中生出。猶如見到諸法實相，名為普眼，所謂見）
【English Translation】 'Ra' (meaning dust) is the way to enter the 'A' letter gate (the origin of all dharmas), signifying no dust. The 'triple' mentioned here refers to removing the dust obstacles of ordinary beings. 'Hum' (meaning terror), with the power of great fierce and free power, causes the triple dust obstacles to be removed and purified, like the Buddha's eye. 'Rah' (this last letter is the seed syllable). All the letters are to explain the meaning of this letter. That is, birth and non-birth are the meaning of the letter 'ja'. Or take the initial letter 'sa' as the body, and it can be used in the same way. This is the meaning of awakening. There is the letter 'ha' in the letter 'hum', which means joy. Above is the great void point, which is samadhi (meditative absorption). Below is the samadhi line. The lower line mentioned here is also samadhi. Practicing in the two samadhis. All Buddhas of the three worlds cultivate in the same way, so it is called equal contemplation. Mahāsthāmaprāpta (Great Strength Bodhisattva) also enters this samadhi, the same as Avalokiteśvara (Guanyin Bodhisattva). Because he is a member of Avalokiteśvara's retinue. 'Rham Rham' means birth. Therefore, there are two layers, the upper one is the birth of afflictions, and the second is the birth of what is known. Entering the 'A' letter gate means that these two births do not arise in their entirety. The point above means great emptiness, meaning that removing the two obstacles leads to great emptiness birth. The letter 'sa' is the body of the mantra seed syllable. 'Sa' means immobility. The dharma of not moving and dwelling in movement has birth and death. All things that have birth and death have the appearance of dwelling and moving. Therefore, the sutra says that the dharma of moving and not moving is an appearance of unease. Adding two points next to it is equivalent to Nirvana, which means firm dwelling. Having already left the two obstacles is equivalent to great emptiness. Firmly dwelling in this position is like the dwelling of all Buddhas. That is the position of Mahāsthāmaprāpta. Just as worldly people have high official positions, have a lot of wealth, and subdue many people with power, they are called people with power. This power is the position. Saying to cross over the two births is equivalent to the birth of the Buddha. That is the position of the Tathagata. Having obtained this great position, great power, therefore it is called Mahāsthāmaprāpta. Next, Tārā (Tara, the female Buddha) is also a member of Avalokiteśvara's retinue. The samadhi entered is also the same as what was said before. Karuna (meaning compassion), Dava (combined) Phe (meaning birth. It means that it is born from the compassionate one. The compassionate one is Avalokiteśvara, this Bodhisattva is born from the eyes of that venerable one. It is like seeing the true nature of all dharmas, called the universal eye, so-called seeing)
于如如之體。從此眼三昧生也)多[口(肄-聿+余)]多唎尼(多[口(隸-木+匕)]是度義然此真言。以初多字為體。兩多字中初字也)
多是如如之義。傍一點是阿字。所謂如如之行也。啰字是塵。六塵即是生死大海。觀此如如之理性故。一切諸塵勞。即同於如本來不生。即是度大海義。能度此等生死大海。即是于諸法得度也。重言者。釋梵云極度。自得度已。又普度一切眾生。名為極度。若人自未得度而得度人。則不應爾。若自度又能度人。斯有是處也。次多字即是如來之體。觀于如如而度塵勞大海。得成如來之自體也。如大本中有五百多羅尊。皆從觀音眼生。皆是阿彌陀姊妹三昧也。
次毗俱胝入三昧如前。
薩婆陪也(一切恐怖義)哆羅(二合)薩你(又是恐怖也)吽(引)吽(亦是恐怖義也)薩頗(二合)吒也(殘害也破障)莎訶
所以重說恐怖者。前是有畏。后是無畏。一切眾生皆有恐怖以未得無畏處故。然於此中而生怠慢。我執自高。故恐怖彼。令離有畏而得無畏。由恐怖彼令得無怖。故重說也。殘害即是破一切障也。然此真言以多啰字為體。諸字皆為釋此。多是如如。羅是塵。傍角一點是阿。阿即行也。諸塵勞體同於如如。以此如如之行。能折伏摧滅一切生死見
【現代漢語翻譯】 現代漢語譯本：如同如之本體。從此眼中生出三昧。)多[口(肄-聿+余)]多唎尼(多[口(隸-木+匕)]是度脫之義，然而此真言，以最初的『多』字為本體，是兩個『多』字中的第一個字)
『多』是如如之義，旁邊一點是『阿』字，所說的是如如之行。『啰』字是塵埃，六塵即是生死大海。觀察這如如的理性，所以一切的塵勞，就等同於如本來不生，就是度脫大海的意義。能夠度脫這些生死大海，就是在諸法中得到度脫。重複說，釋梵翻譯為『極度』，自己得到度脫之後，又普遍度脫一切眾生，名為『極度』。如果自己沒有得到度脫而想要度脫他人，那是不應該的。如果自己度脫了又能度脫他人，這才是可以的。第二個『多』字就是如來的本體，觀察如如而度脫塵勞大海，得以成就如來的自體。如大本中記載有五百多羅尊（Tara尊），都是從觀音眼中所生，都是阿彌陀（Amitabha）姊妹的三昧。
其次，毗俱胝（Bhrikuti）入三昧如前所述。
薩婆陪也(一切恐怖之義)哆羅(二合)薩你(又是恐怖)吽(引)吽(也是恐怖之義)薩頗(二合)吒也(殘害，也是破除障礙)莎訶
之所以重複說恐怖，是因為前面是有畏，後面是無畏。一切眾生都有恐怖，因為還沒有得到無畏之處。然而在此之中卻產生怠慢，我執自高，所以要使他們遠離有畏而得到無畏。通過使他們感到恐怖，從而使他們得到無怖，所以重複說。殘害就是破除一切障礙。然而此真言以『多啰』字為本體，各個字都是爲了解釋這個。『多』是如如，『羅』是塵埃，旁邊角上的一點是『阿』，『阿』就是行。諸塵勞的本體等同於如如，用這如如之行，能夠折伏摧滅一切生死之見。
【English Translation】 English version: Like the essence of Suchness (Tathata). From this eye Samadhi arises.) Da[口(肄-聿+余)]ta lini (Da[口(隸-木+匕)] means deliverance. However, this mantra takes the initial 'Da' as its essence, being the first of the two 'Da' characters.)
'Da' signifies Suchness, the dot beside it is the letter 'A', referring to the practice of Suchness. 'Ra' signifies dust, the six dusts being the ocean of Samsara (birth and death). By observing this principle of Suchness, all defilements are equivalent to the original non-arising state, which is the meaning of crossing the great ocean. Being able to cross this ocean of Samsara means attaining deliverance in all Dharmas. Repetition, as translated by Sakra (釋梵), means 'ultimate deliverance'. After attaining self-deliverance, universally delivering all sentient beings is called 'ultimate deliverance'. If one has not attained self-deliverance but seeks to deliver others, that is not appropriate. If one has self-delivered and can also deliver others, then that is possible. The second 'Da' character is the essence of the Tathagata (如來), observing Suchness and delivering from the ocean of defilements, thus accomplishing the self-essence of the Tathagata. As recorded in the Great Sutra, there are five hundred Tara (多羅) deities, all born from the eyes of Avalokiteshvara (觀音), all being the Samadhi of the sisters of Amitabha (阿彌陀).
Next, Bhrikuti (毗俱胝) enters Samadhi as described before.
Sarva bhayā (meaning all fears) Tara (two combined) sani (also fear) Hum (drawn out) Hum (also the meaning of fear) Sphatāya (harming, also breaking obstacles) Svaha
The reason for repeating 'fear' is that the former is having fear, and the latter is having no fear. All sentient beings have fear because they have not attained a place of no fear. However, within this, they generate negligence and arrogance, therefore, to make them depart from having fear and attain no fear. By making them feel fear, thereby enabling them to attain no fear, hence the repetition. Harming is breaking all obstacles. However, this mantra takes 'Tara' as its essence, each character is to explain this. 'Da' is Suchness, 'Ra' is dust, the dot on the corner is 'A', 'A' is practice. The essence of all defilements is equivalent to Suchness, using this practice of Suchness, one can subdue and destroy all views of birth and death.
慢我執之幢。即大摧伏義也。佛大會中。時諸金剛現大可畏降伏之狀。狀如無有能伏之者。時觀音額皺中現此菩薩。西方謂額上皺文為毗俱胝。如今人忿時額上有皺也。此菩薩現身作大忿怒之狀。時諸金剛皆生怖心。入金剛藏身中。時彼毗俱胝進至執金剛藏前。時彼亦大怖畏。入如來座下而言。愿佛護我。時佛謂彼毗俱胝言。姊汝住。時毗俱知即住已白佛。唯佛所教敕我當奉行。爾時諸金剛怖畏亦除。皆大歡喜而作是言。此大悲者。而能現此大力威猛。甚希有也。此中秘意當問之。次白住處菩薩。當存本梵音。
怛他竭多(如來也)毗舍也(境界也。如來境界。所謂如如)三婆吠(從彼生也)缽頭摩(二合)(白花也)摩利你(以波頭摩為鬘。因以為名也。即是。此利你是處義住義也)
然此真言。以初怛字為體。即是如如也。如如即是諸佛境界。我今從彼而生也。白者即是菩提之心。住此菩提之心。即是自住處也。此菩提心從佛境界生也。常住於此能生諸佛也。此是觀音母。即蓮花部主也。次馬頭菩薩。
吽(恐怖義也)佉陀(是啖食義。謂啖諸障也。然此真言。以佉字為體。佉字空也。傍角點是行。陀是授與義)
所謂空者。即是諸法實相。猶行此行而得實相之果。復常以此而授與人也
【現代漢語翻譯】 現代漢語譯本 摧毀我執之幢，即是徹底摧伏之義。在佛陀的大會中，當時各位金剛顯現出極其可畏的降伏之相，那樣子似乎沒有人能夠降伏他們。這時，觀音菩薩的額頭皺紋中顯現出這位菩薩（Vajrakrodha-Vighnantaka，降三世明王）。西方稱額頭上的皺紋為毗俱胝（Bhrikuti）。就像現在人生氣時額頭上有皺紋一樣。這位菩薩顯現出大忿怒之相，當時各位金剛都心生恐懼，進入金剛藏的身中。這時，那位毗俱胝（Bhrikuti）進到執金剛藏（Vajrapani，金剛手菩薩）面前，那時他也非常害怕，進入如來的座位下，說道：『愿佛陀保護我。』這時，佛陀對那位毗俱胝（Bhrikuti）說：『姊姊，你住下。』這時，毗俱胝（Bhrikuti）住下後稟告佛陀：『唯佛陀所教敕，我當奉行。』這時，各位金剛的怖畏也消除了，都非常歡喜，說道：『這位大悲者，竟然能夠顯現出如此大力威猛，真是稀有啊。』此中的秘密含義應當詢問他。其次是稟告住處菩薩，應當保留原本的梵音。 怛他竭多（Tathagata，如來也）毗舍也（vishaya，境界也。如來的境界，就是如如）三婆吠（sambhave，從彼生也）缽頭摩（padma，二合）（白蓮花也）摩利你（malini，以蓮花為鬘。因此以為名也。就是，此利你是處義住義也） 然而，這個真言，以最初的怛（ta）字為體，就是如如。如如就是諸佛的境界。我現在從那裡而生。白色就是菩提之心。安住于這個菩提之心，就是自己的住處。這個菩提心從佛的境界產生。常住於此能夠產生諸佛。這是觀音的母親，就是蓮花部的部主。其次是馬頭菩薩（Hayagriva）。 吽（hum，恐怖義也）佉陀（khada，是啖食義，指吞噬各種障礙。然而這個真言，以佉（kha）字為體。佉（kha）字是空。傍邊的角點是行。陀（da）是授予義） 所謂空，就是諸法的實相。猶如實行此行而得到實相的果報。又常常以此而授予他人。
【English Translation】 English version To destroy the banner of ego-attachment, which means to completely subdue. In the Buddha's great assembly, at that time, all the Vajras manifested extremely fearsome appearances of subduing, as if no one could subdue them. At that moment, this Bodhisattva (Vajrakrodha-Vighnantaka) appeared from the wrinkles on Avalokiteśvara's forehead. In the West, the wrinkles on the forehead are called Bhrikuti. It's like when people get angry now, they have wrinkles on their foreheads. This Bodhisattva manifested a great wrathful appearance, and at that time, all the Vajras became frightened and entered the body of Vajragarbha. At that time, that Bhrikuti advanced to the front of Vajrapani, and at that time, he was also very frightened and entered under the seat of the Tathagata, saying, 'May the Buddha protect me.' At that time, the Buddha said to that Bhrikuti, 'Sister, stay.' At that time, Bhrikuti stayed and then reported to the Buddha, 'Whatever the Buddha commands, I will follow.' At that time, the fear of all the Vajras was also eliminated, and they were all very happy, saying, 'This great compassionate one can actually manifest such great power and ferocity, it is truly rare.' The secret meaning within this should be inquired about. Next is to report to the Bodhisattva of the dwelling place, and the original Sanskrit sound should be preserved. Tathagata (Tathagata, thus come one) vishaya (vishaya, realm. The realm of the Tathagata, which is suchness) sambhave (sambhave, born from that) padma (padma, two combined) (white lotus) malini (malini, with lotus as a garland. Therefore, it is named. That is, this 'li ni' means dwelling in that place) However, this mantra takes the initial syllable 'ta' as its essence, which is suchness. Suchness is the realm of all Buddhas. I am now born from there. White is the mind of Bodhi. Abiding in this mind of Bodhi is one's own dwelling place. This Bodhi mind arises from the realm of the Buddha. Constantly abiding in this can generate all Buddhas. This is the mother of Avalokiteśvara, who is the lord of the Lotus family. Next is Hayagriva. Hum (hum, meaning terror) khada (khada, meaning to devour, referring to devouring all obstacles. However, this mantra takes the syllable 'kha' as its essence. The syllable 'kha' is emptiness. The dot beside the angle is action. Da is giving) What is called emptiness is the true nature of all dharmas. It is like practicing this action and obtaining the fruit of true nature. And it is often given to others.
。今言啖食。即是以此空行。啖一切能障菩提法也。
畔阇(畔是欲色三界。阇是生也。合說二字。即是順壞義也)薩普吒也(普破碎令盡也。謂以此空行破一切法。遍無有餘也)
除諸法實相。余皆是障菩提法也。以食啖壞破此悉盡故。得成猛威大勢也。此菩薩是蓮花部明王也。次地藏菩薩真言。時此菩薩入不可壞金剛行三昧。金剛者即是菩提之心。此菩提心即是不可壞。依此進行是金剛行也。
訶訶訶(上訶字是真言體也訶是行義。亦是笑義喜義。入阿字門即離喜。喜者即生滅法)
所以有三者。即三乘行也。此菩薩以種種法門利益眾生也。
蘇多奴(蘇是善。多奴是子義。所謂善子也。是輕安義也)
猶善能行此利益有情之行。真是佛子。從善性而生。故名善子。從佛而生。故名佛子也。此菩薩即能說種種三乘行門。利益眾生。如十輪廣說。次文殊入佛加持神力三昧。此加持三昧如上毗盧經初說也。
醯醯(是呼召義)俱摩啰迦(是童子義。即是呼。召令憶本願也)
又俱是摧破之義。摩啰是魔眷屬。所謂四魔。此真言以么字為體。即是大空之義。證此大空摧壞一切魔也。
毗目吃底(二合)缽他悉體(二合)多(解脫道住者。謂呼此童子住于解脫道
【現代漢語翻譯】 現代漢語譯本：現在說的『啖食』，就是用這種空性之行，吞噬一切能夠障礙菩提之法的東西。
『畔阇』（Panja，『畔』代表欲界、色界、無色界這三界，『阇』代表生。合起來說這兩個字，就是順著壞滅的意思）『薩普吒也』（Sputaya，完全破碎使之窮盡。意思是說用這種空性之行破除一切法，普遍沒有剩餘）。
除了諸法的實相，其餘的都是障礙菩提之法。因為通過吞食、破壞，把這些都消滅乾淨，所以能夠成就猛烈的威勢。這位菩薩是蓮花部的明王。接下來是地藏菩薩真言。這時，這位菩薩進入不可壞金剛行三昧。金剛，就是菩提之心。這菩提心是不可摧毀的。依照這菩提心而行，就是金剛行。
『訶訶訶』（Haha ha，上面的『訶』字是真言的本體，『訶』是行義，也是笑義、喜義。進入阿字門就離開了喜。喜，就是生滅法）。
之所以有三個『訶』字，代表三乘之行。這位菩薩用種種法門利益眾生。
『蘇多奴』（Sutanu，『蘇』是善，『多奴』是子義，所謂善子。是輕安義）。
就像善於修行這種利益有情眾生的行為，真是佛子。從善性而生，所以名叫善子；從佛而生，所以名叫佛子。這位菩薩能夠宣說種種三乘行門，利益眾生，如《十輪經》廣說。接下來是文殊菩薩進入佛加持神力三昧。這種加持三昧如《毗盧遮那經》最初所說。
『醯醯』（Hi hi，是呼召的意思）『俱摩啰迦』（Kumaraka，是童子的意思。就是呼喚，召喚，令其憶起本來的誓願）。
而且『俱』也是摧破的意思，『摩啰』是魔的眷屬，也就是四魔。這個真言以『么』字為本體，就是大空的意思。證得這種大空，就能摧毀一切魔。
『毗目吃底』（Vimukti）『缽他悉體』（二合）（Pathasthita）『多』（解脫道住者，意思是呼喚這位童子安住于解脫道）。
【English Translation】 English version: Now, when we speak of 『devouring,』 it means using this emptiness practice to devour all that obstructs the Bodhi mind.
『Panja』 (畔阇, 『Pan』 represents the desire realm, form realm, and formless realm, the three realms; 『ja』 represents birth. Combining these two characters means following the path of destruction) 『Sputaya』 (薩普吒也, completely shatter and exhaust. It means using this emptiness practice to destroy all dharmas, universally without remainder).
Except for the true nature of all dharmas, everything else obstructs the Bodhi mind. Because by devouring and destroying, these are all eliminated, one can achieve fierce power and might. This Bodhisattva is a Vidyaraja (明王) of the Lotus family. Next is the mantra of Ksitigarbha (地藏) Bodhisattva. At this time, this Bodhisattva enters the indestructible Vajra (金剛) practice Samadhi. Vajra is the Bodhi mind. This Bodhi mind is indestructible. Practicing according to this is the Vajra practice.
『Haha ha』 (訶訶訶, the 『ha』 above is the essence of the mantra; 『ha』 means practice, also laughter and joy. Entering the 『A』 syllable gate means leaving joy. Joy is the dharma of birth and death).
The reason there are three 『ha』 syllables is to represent the practices of the Three Vehicles (三乘). This Bodhisattva benefits sentient beings with various Dharma methods.
『Sutanu』 (蘇多奴, 『Su』 means good, 『tanu』 means son, so it means good son. It also means ease and comfort).
Like being skilled in practicing this act of benefiting sentient beings, truly a Buddha-son. Born from good nature, hence named good son; born from the Buddha, hence named Buddha-son. This Bodhisattva can expound various Three Vehicle practices to benefit sentient beings, as extensively explained in the Dasacakra Sutra (十輪經). Next, Manjusri (文殊) Bodhisattva enters the Buddha's empowerment Samadhi. This empowerment Samadhi is as described at the beginning of the Vairocana Sutra (毗盧遮那經).
『Hi hi』 (醯醯, means to summon) 『Kumaraka』 (俱摩啰迦, means boy. It means to call and summon, causing them to remember their original vows).
Moreover, 『ku』 also means to destroy; 『mara』 is the retinue of demons, namely the Four Maras (四魔). This mantra takes the syllable 『ma』 as its essence, which means great emptiness. Realizing this great emptiness destroys all demons.
『Vimukti』 (毗目吃底) 『Pathasthita』 (缽他悉體) 『ta』 (dweller in the path of liberation, meaning to call this boy to dwell in the path of liberation).
者。即是諸佛解脫。所謂大涅槃也)娑么啰娑么啰(憶念憶念也)缽啰底若(先所立愿也)
此真言意云。醯醯童子住解脫道者。憶念本所立愿也。一切諸佛法身成佛。入身口意秘密之體。一切有心無能及者。然憶本願故以自在之力。還於生死救度眾生。此真言意亦爾。此童子久已法身成佛。故請其。以憶本願而度眾生也。由請菩薩本願。若有見聞觸知憶念我者。皆於三乘而得畢定。乃至滿一切愿。此菩薩久已成佛。所謂普見如來。或云普現如來。以大悲加持力示童子身也。
次金剛無勝三昧。更無等比名為無勝。由現覺諸佛金剛之體能持諸佛智故。名執金剛。歸命諸金剛者。金剛即諸佛智印也。即諸佛之別名也。
戰荼(極惡也。惡中之極也。謂示形狀暴惡無有過者。乃至啖食一切世間令無有餘。惡中之極也)摩訶盧瑟拏(此是大忿怒也極惡之中而又忿怒甚也即是謂佛第一威猛。殘害世間盡其巢穴。令入法界歸於金剛之界)吽(引)
此真言體也。無怖畏義也。訶是行。上一點是大空。下畫是定。所謂大空行三昧。即是大金剛三昧之異名。以能降伏更無勝者故也。
次金剛母所謂忙莽計。忙言母義。莽計亦是多義。即一切金剛之母。諸金剛智慧從此生也。
怛[口*履](二
【現代漢語翻譯】 現代漢語譯本：即是諸佛的解脫，就是所謂的大涅槃。)娑么啰娑么啰(憶念憶念)缽啰底若(先前所立下的誓願)
這個真言的意思是說：『嘿嘿，童子安住于解脫之道，憶念最初所立下的誓願。』一切諸佛的法身成就佛果，進入身口意秘密的本體，一切有情眾生都無法企及。然而因為憶念本來的誓願，所以用自在的力量，返回生死輪迴中救度眾生。這個真言的意思也是這樣。這位童子早就已經法身成佛，所以祈請他憶念本來的誓願來救度眾生。由於祈請菩薩的本願，如果有人見到、聽到、接觸到、憶念我的人，都能在聲聞乘、緣覺乘、菩薩乘這三乘中得到最終的決定，乃至滿足一切願望。這位菩薩早就已經成佛，就是所謂的普見如來（Sarvadarsana-buddha），或者說是普現如來，以大悲的加持力示現童子之身。
其次是金剛無勝三昧（Vajra-anuttara-samadhi）。再也沒有可以相比的，所以稱為『無勝』。由於顯現覺悟諸佛的金剛之體，能夠執持諸佛的智慧，所以名為執金剛（Vajrapani）。歸命于諸金剛，金剛就是諸佛的智慧印，也就是諸佛的別名。
戰荼(Canda)（極其兇惡，是兇惡中的極致，意思是說示現的形狀暴惡沒有超過他的，乃至吞食一切世間，使之沒有剩餘，是兇惡中的極致。）摩訶盧瑟拏(Maharousana)（這是大忿怒，在極其兇惡之中又極其忿怒，這就是佛的第一威猛，殘害世間，使其巢穴盡毀，令其進入法界，歸於金剛的境界。）吽(Hum)（引）
這是真言的本體，沒有怖畏的意義。訶(Hah)是行，上面一點是大空，下面一畫是定，就是所謂的大空行三昧，也就是大金剛三昧的異名，因為它能夠降伏一切，再也沒有比它更殊勝的了。
其次是金剛母，也就是忙莽計(Mamaki)。忙(Mam)是母親的意思，莽計(aki)也是多的意思，就是一切金剛的母親，諸金剛的智慧由此而生。
怛口*履（二合）
【English Translation】 English version: (That is the liberation of all Buddhas, the so-called Great Nirvana.) Samaara samaara (Remember, remember) Pratigya (The vow previously made).
The meaning of this mantra is: 'He he, the youth dwells in the path of liberation, remembering the original vow made.' The Dharmakaya of all Buddhas attains Buddhahood, entering the secret essence of body, speech, and mind, which all sentient beings cannot reach. However, because of remembering the original vow, they return to the cycle of birth and death with the power of freedom to save sentient beings. The meaning of this mantra is also like this. This youth has long since attained Buddhahood in Dharmakaya, so we beseech him to remember the original vow to save sentient beings. Because of beseeching the original vow of the Bodhisattva, if there are those who see, hear, touch, or remember me, they can all attain final determination in the Three Vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana), and even fulfill all wishes. This Bodhisattva has long since attained Buddhahood, the so-called Sarvadarsana-buddha (All-Seeing Tathagata), or Sarvapratyaksabuddha (All-Manifesting Tathagata), manifesting as a youth with the power of great compassion and blessing.
Next is the Vajra-anuttara-samadhi (Diamond Unsurpassed Samadhi). There is nothing comparable, so it is called 'Unsurpassed'. Because it manifests the Vajra essence of the enlightened Buddhas and can uphold the wisdom of all Buddhas, it is called Vajrapani (Diamond Holder). Homage to all Vajras, Vajra is the wisdom seal of all Buddhas, which is another name for all Buddhas.
Canda (Extremely evil, the ultimate in evil, meaning that the manifested form is so violent and evil that nothing exceeds it, even devouring all the world, leaving nothing remaining, the ultimate in evil.) Maharousana (This is great wrath, extremely wrathful within extreme evil, which is the first fierce power of the Buddha, destroying the world, destroying its nests, causing it to enter the Dharma realm and return to the realm of Vajra.) Hum (Prolonged)
This is the essence of the mantra, meaning without fear. Hah is action, the dot above is great emptiness, the line below is stability, which is the so-called Great Empty Action Samadhi, which is another name for the Great Vajra Samadhi, because it can subdue everything, and there is nothing more supreme than it.
Next is the Vajra Mother, namely Mamaki. Mam means mother, aki also means many, which is the mother of all Vajras, from which the wisdom of all Vajras arises.
Trah (Two combined)
合)吒(輕)怛口*履吒(輕)
此中以上怛[口*履]字為體。多是如如義。啰是離塵垢義。伊是三昧也。即是如如無垢三昧。諸金剛智慧由此生也。吒字不成是半體。破壞體不成即是死義。由此三昧殺無明住地人也。已殺無明住地故。若衍底(丁以反)是勝義。亦是生義。如了達如如。垢障凈除得無勝之生。故為眾母。無勝而生。即是生諸金剛。金剛是無勝者。亦是生諸無勝人也。此無勝生亦名甘露生也。
次金剛瑣真言。
畔陀畔陀也
此嚩字由謂下有娜字。以此字加於嚩上。以此娜字即是大空之點也。若上縛著點。即次陀字不須加娜也。此中以畔字為心。是縛義即金剛縛也。畔陀是遍護之義。是遍一切處以結彼也。遍一切處結彼者。即是結彼法界體也。<
暮吒暮吒也(是牢固義已作金剛之縛縛上更縛令其牢固)拔折啰嗢婆吠(是金剛生也。從金剛界而生。也。即是諸佛金剛智生也)薩嚩多啰缽啰底訶底(此是諸無能害也。如金剛寶體一切無能害者。猶識達此金剛體性。金剛之縛固體密緻故無能害也金剛縛即是無間隙真如也)
次忿怒月壓
【現代漢語翻譯】 現代漢語譯本 合)吒(輕)怛口*履吒(輕)
此中以上怛[口*履]字為體。多是如如義（tathata，真如）。啰是離塵垢義。伊是三昧也（samadhi，禪定）。即是如如無垢三昧。諸金剛智慧由此生也。吒字不成是半體。破壞體不成即是死義。由此三昧殺無明住地人也。已殺無明住地故。若衍底(丁以反)是勝義。亦是生義。如了達如如。垢障凈除得無勝之生。故為眾母。無勝而生。即是生諸金剛。金剛是無勝者。亦是生諸無勝人也。此無勝生亦名甘露生也。
次金剛瑣真言。
畔陀畔陀也
此嚩字由謂下有娜字。以此字加於嚩上。以此娜字即是大空之點也。若上縛著點。即次陀字不須加娜也。此中以畔字為心。是縛義即金剛縛也。畔陀是遍護之義。是遍一切處以結彼也。遍一切處結彼者。即是結彼法界體也。<
暮吒暮吒也(是牢固義已作金剛之縛縛上更縛令其牢固)拔折啰嗢婆吠(是金剛生也。從金剛界而生。也。即是諸佛金剛智生也)薩嚩多啰缽啰底訶底(此是諸無能害也。如金剛寶體一切無能害者。猶識達此金剛體性。金剛之縛固體密緻故無能害也金剛縛即是無間隙真如也)
次忿怒月壓
【English Translation】 English version Ha) ṭa (light) taṭ [口*履] (two combined) ṭa (light)
Here, the syllable taṭ [口*履] is the essence. 'Ta' mostly means 'tathata' (suchness). 'Ra' means 'separation from defilements'. 'I' is 'samadhi' (concentration). This is the pure samadhi of suchness. From this arises the wisdom of all Vajras. The incomplete syllable 'ṭa' is a half-form. The destruction of the form signifies death. Through this samadhi, one slays the person dwelling in the ground of ignorance. Having slain the dwelling place of ignorance, 'ya dhyati' (approximately pronounced as 'di yi fan') is the supreme meaning, also the meaning of birth. Like realizing suchness, impurities are cleansed, and one attains the unsurpassed birth. Therefore, it is the mother of all. Unsurpassed birth means giving birth to all Vajras. Vajra is the unsurpassed one. It also gives birth to all unsurpassed beings. This unsurpassed birth is also called the birth of nectar.
Next, the Vajra Lock mantra.
Bandha Bandhaya
The syllable 'va' is said to have the syllable 'na' below it. This syllable is added to 'va'. This syllable 'na' is the point of great emptiness. If the point is attached above 'va', then the next syllable 'dha' does not need to have 'na' added. Here, 'bandha' is the heart, meaning 'binding', which is the Vajra binding. 'Bandha' means 'universal protection', which is binding everywhere. Binding everywhere means binding the essence of the Dharmadhatu (realm of phenomena). <
Mota Motaya (meaning firm, having already made the Vajra binding, binding it further to make it firm). Vajra Udbhave (meaning Vajra birth, born from the Vajra realm, which is the birth of the Vajra wisdom of all Buddhas). Sarva Tara Pratighati (this means all are unable to harm. Like the Vajra treasure body, nothing can harm it. Likewise, recognizing this Vajra essence, the Vajra binding is solid and dense, so nothing can harm it. The Vajra binding is the uninterrupted true suchness).
Next, the Wrathful Moon Press
金剛真言。
纈唎(二合)
以上纈利字為心也。纈唎是攝召之義。亦是召請之義。有訶字是行。有啰字是離塵垢。加上畫是三昧義也。兩點在傍即同涅槃。此是具足諸佛功德。愿我亦然也。次吽字是恐怖義。為速滿此諸佛功德。以牢強轉進離垢三昧同於涅槃之行。大怖一切諸魔皆令退散也。
伴吒(是叱呵之義。即訶叱一切魔障令滅沒也)
次金剛針真言。
薩縛達摩(一切法也。以上薩字為種子體)抳(上)鞞陀你(是穿義也)拔折啰蘇只(金剛針也)伐啰弟(勝愿也)
此意言針是利智之義。以此如金剛銃利之智貫達之。法無不穿。慧達法性意。是金剛針義也。所謂穿徹無明至實相際。
次一切持金剛真言時十佛剎塵數金剛。同入金剛無勝三昧。猶如金剛手無異。亦于自心出不思議光。光中現此真言。當知余眷屬準有也。吽吽吽。以初字為體。亦是大空行三昧也。此三昧即是大金剛無勝之行人也。入此三昧故名大空。行三昧也。三字是眾多義。一切眾生多金剛同說故合三字也。
伴吒伴吒伴吒(訶障之義與上同也。私謂再說者謂訶三障也)
髯髯阇是生義。上有一點是大空也。已破諸障。當得大空之生。即是諸佛生也。金剛智生。即是諸佛法身之生。
【現代漢語翻譯】 現代漢語譯本 金剛真言。
纈唎(二合)
以上『纈利』字為心也。『纈唎』是攝召之義，亦是召請之義。『訶』字是行，『啰』字是離塵垢，加上畫是三昧義也。兩點在傍即同涅槃。此是具足諸佛功德，愿我亦然也。次『吽』字是恐怖義，為速滿此諸佛功德，以牢強轉進離垢三昧同於涅槃之行，大怖一切諸魔皆令退散也。
伴吒(是叱呵之義，即訶叱一切魔障令滅沒也)
次金剛針真言。
薩縛達摩(一切法也。以上『薩』字為種子體)抳(上)鞞陀你(是穿義也)拔折啰蘇只(金剛針也)伐啰弟(勝愿也)
此意言針是利智之義。以此如金剛銃利之智貫達之，法無**，慧達法性意，是金剛針義也。所謂穿徹無明至實相際。
次一切持金剛真言時，十佛剎塵數金剛，同入金剛無勝三昧，猶如金剛手無異，亦于自心出不思議光，光中現此真言，當知余眷屬準有也。吽吽吽。以初字為體，亦是大空行三昧也。此三昧即是大金剛無勝之行人也。入此三昧故名大空行三昧也。三字是眾多義，一切眾生多金剛同說故合三字也。
伴吒伴吒伴吒(訶障之義與上同也。私謂再說者謂訶三障也)
髯髯阇是生義，上有一點是大空也。已破諸障，當得大空之生，即是諸佛生也。金剛智生，即是諸佛法身之生。
【English Translation】 English version The Vajra Mantra.
Vajri (two combined)
Here, the syllable 'Vajri' is the heart. 'Vajri' means to gather and summon, also to invite. 'Ha' signifies action, 'Ra' signifies being free from defilement. Adding a line signifies Samadhi. Two dots beside it are the same as Nirvana. This is to be endowed with all the merits of the Buddhas. I wish to be so as well. Next, the syllable 'Hum' signifies terror. In order to quickly fulfill all the merits of the Buddhas, with firm and strong progress, the defilement-free Samadhi is the same as the practice of Nirvana, greatly terrifying all demons, causing them all to scatter.
Phat (means to scold and rebuke, that is, to scold and rebuke all demonic obstacles, causing them to perish)
Next, the Vajra Needle Mantra.
Sarva Dharma (all dharmas. Here, the syllable 'Sarva' is the seed essence) ni (above) Vidani (means to pierce) Vajra Suchi (Vajra Needle) Varade (supreme vow)
This means that the needle is the meaning of sharp wisdom. With this, like the sharp wisdom of a Vajra needle, it penetrates. The Dharma is without **. Wisdom reaches the meaning of Dharma-nature. This is the meaning of the Vajra Needle. That is, to penetrate ignorance to the realm of true reality.
Next, when all hold the Vajra Mantra, Vajras as numerous as the dust motes in ten Buddha-lands, together enter the unsurpassed Vajra Samadhi, like Vajrapani (Vajra-hand holder) without difference, also from one's own mind emits inconceivable light. In the light appears this mantra. Know that the remaining retinue is also present. Hum Hum Hum. Taking the first syllable as the essence, it is also the Great Empty Practice Samadhi. This Samadhi is the practitioner of the Great Vajra Unsurpassed. Entering this Samadhi is called the Great Empty Practice Samadhi. The three syllables mean numerous. All beings and many Vajras speak together, therefore the three syllables are combined.
Phat Phat Phat (the meaning of rebuking obstacles is the same as above. I privately say that repeating it means rebuking the three obstacles)
Ram Ram Ja is the meaning of birth. The dot above is the Great Empty. Having broken all obstacles, one should attain the birth of the Great Empty, which is the birth of all Buddhas. The birth of Vajra wisdom is the birth of the Dharma-body of all Buddhas.
如央掘經生此不生之身。即其義也。
次諸奉教者說此真言。此謂專在本尊之側。承命往來隨有所作者也。亦同上諸金剛。入大金剛無勝三昧而說真言。此一切諸部奉教。同用此真言也。
醯醯(上醯字是種子也。亦是呼召義)
此訶是行是喜。中有翳字是三昧。重道者謂行極行。言極定也。
緊只啰曳(入)細(何不速也。此是約敕之義如人處分使令。何不速為此事而稽遲也)蟻哩(二合)痕拏(二合)蟻哩(二合)痕拏(二合)(執持守義。謂持上所說金剛行三昧。第二重說此語是守護義既執持執持之。又守護。不令散失使不為諸障所逼奪也。令金剛行三昧速成也)佉駝佉駝(是啖食義。食諸煩惱又極啖食令盡。故重說也。私謂食界內界外煩惱。故重說)缽唎補啰也(是充滿也。謂極啖食而令滿足。謂滿行人所有勝愿而令滿足。第一愿者。為金剛行三昧也)薩縛枳迦啰喃娑嚩(二合)補啰(二合)底染(長聲。謂本所立愿也。隨彼先所立愿應當滿足也。上句云滿此下句云本所立愿。相連也)
通三部使者用之。
次釋迦如來入于寶處三昧。寶從彼出名為寶處。猶如大海出種種寶。若至彼洲。則隨意所須無所不足也。佛入此三昧已。從其面門出種種光。光中現此真言。乃至普
【現代漢語翻譯】 現代漢語譯本： 如《央掘經》（Angulimala Sutra，以央掘摩羅為主題的佛經）所說，生於此不生之身，就是這個道理。 接下來，各位奉教者宣說這個真言（mantra，咒語）。這指的是專門在本尊（deity，主要神祇）旁邊，接受命令往來，並隨之有所作為的人。也和之前的各位金剛（Vajra，佛教護法神）一樣，進入大金剛無勝三昧（Great Vajra Unsurpassed Samadhi，偉大的金剛無上禪定）而宣說真言。這是一切諸部奉教者，共同使用的真言。 醯醯（hē hē）（上面的『醯』字是種子字（bija，代表特定佛或菩薩的梵文字母），也是呼召的意思） 此『訶』是行是喜，中間的『翳』字是三昧。重複說，是指行到了極致，定到了極致。 緊只啰曳（jǐn zhī luō yì）（入）細（xì）（為什麼不快點？這是約束的意思，就像人吩咐使令，為什麼不快點做這件事而拖延呢？）蟻哩（yǐ lǐ）（二合）痕拏（hén ná）（二合）蟻哩（yǐ lǐ）（二合）痕拏（hén ná）（二合）（執持守護的意思，指的是執持上面所說的金剛行三昧。第二次重複說這句話是守護的意思，既已執持，又加以守護，不讓它散失，不讓它被各種障礙所逼迫，使金剛行三昧迅速成就。）佉駝佉駝（qū tuó qū tuó）（是啖食的意思，吞食各種煩惱，又極力吞食使之殆盡，所以重複說。我個人認為，是吞食界內界外的煩惱，所以重複說。）缽唎補啰也（bō lì bǔ luō yě）（是充滿的意思，指的是極力吞食而使之滿足，指的是滿足修行人所有殊勝的願望而使之滿足。第一個願望，是爲了金剛行三昧。）薩縛枳迦啰喃娑嚩（sà fù qí jiā luō nán suō pó）（二合）補啰（bǔ luō）（二合）底染（dǐ rǎn）（長聲，指的是原本所立的願望。隨著他先前所立的願望，應當使之滿足。上句說滿足，下句說原本所立的願望，是相互連線的。） 通用於三部使者。 接下來，釋迦如來（Sakyamuni Buddha，佛教創始人）進入寶處三昧。寶從那裡出現，名為寶處，猶如大海出現種種寶物。如果到達那個洲，那麼隨意所需，無所不足。佛進入此三昧后，從他的面門發出種種光芒，光芒中顯現出這個真言，乃至普...
【English Translation】 English version: As the Angulimala Sutra (Angulimala Sutra, a Buddhist scripture featuring Angulimala) says, to be born into this unborn body is precisely the meaning. Next, those who uphold the teachings recite this mantra (mantra, a sacred utterance). This refers specifically to those who are by the side of the principal deity (deity, main god), receiving commands and acting accordingly. They, like the previous Vajras (Vajra, Buddhist guardian deities), enter the Great Vajra Unsurpassed Samadhi (Great Vajra Unsurpassed Samadhi, the great Vajra supreme concentration) and recite the mantra. This is a mantra used in common by all those who uphold the teachings of the various divisions. 醯醯 (hē hē) (The syllable '醯' above is a bija (bija, a seed syllable representing a particular Buddha or Bodhisattva), and also means to summon.) This '訶' is action and joy, and the syllable '翳' in the middle is samadhi. Repeating it means that action has reached its extreme, and concentration has reached its extreme. 緊只啰曳 (jǐn zhī luō yì) (enter) 細 (xì) (Why not be quick? This is the meaning of restraint, like a person instructing a servant, why not quickly do this matter and delay?) 蟻哩 (yǐ lǐ) (combined) 痕拏 (hén ná) (combined) 蟻哩 (yǐ lǐ) (combined) 痕拏 (hén ná) (combined) (Meaning to hold and guard, referring to holding the Vajra practice samadhi mentioned above. Repeating this phrase a second time is the meaning of guarding, having already held it, and then guarding it, not letting it be scattered, not letting it be forced by various obstacles, so that the Vajra practice samadhi is quickly accomplished.) 佉駝佉駝 (qū tuó qū tuó) (Means to devour, to devour various afflictions, and to devour them completely, so it is repeated. I personally believe that it is to devour afflictions within and without the realm, so it is repeated.) 缽唎補啰也 (bō lì bǔ luō yě) (Means to fill, referring to devouring to the extreme and making it satisfied, referring to satisfying all the excellent wishes of the practitioner and making them satisfied. The first wish is for the Vajra practice samadhi.) 薩縛枳迦啰喃娑嚩 (sà fù qí jiā luō nán suō pó) (combined) 補啰 (bǔ luō) (combined) 底染 (dǐ rǎn) (elongated sound, referring to the original vow made. According to the vow he made earlier, it should be fulfilled. The previous sentence says to satisfy, and the following sentence says the original vow made, which are connected to each other.) Commonly used by the messengers of the three divisions. Next, Sakyamuni Buddha (Sakyamuni Buddha, the founder of Buddhism) entered the Samadhi of the Treasure Place. Treasures emerge from there, called the Treasure Place, like various treasures emerging from the great sea. If one reaches that continent, then whatever one needs is readily available and nothing is lacking. After the Buddha entered this samadhi, various lights emanated from his face, and this mantra appeared in the lights, even to...
遍一切佛剎。余真言當知皆如此說也。
薩縛訖隸奢(一切煩惱也)泥蘇馱娜(摧伏也。通上句云摧伏一切煩惱也)薩縛達么(一切法也)嚩勢多補啰缽多(二合)(得自在也。通上句云于諸法中而得自在也。以除諸障故得自在也)伽伽那(虛空也)娑摩(平聲中有阿聲)娑么(娑么無等義。即是等同虛空也。是行等空無邊清凈也。於一切自在無礙。同於名字也下句與阿相連是無等也。不等者即是二乘。以有所闕故名無等。即是施權之意)
然此真言。初薩字為體。娑者是漏義亦是堅義。入阿字門即無漏無堅。若有堅牢。即是生滅壞破之法。若令同於阿字。此堅本來不生。即是諸法之中。而得自在等於虛空。能為一切寶洲也。私謂釋迦以大悲力。于周體密緻猶如金剛一闡底等。亦令破壞此見而入佛法。施其大寶之愿。豈非於諸法中而得自在。能破一切堅牢也。
次豪相真言者。此是如來無量功德之所成就以為莊嚴。此是功德之聚。故作三昧女形也。是釋迦眷屬。亦入寶處三昧而說此真言耳。
皤啰提(與愿也能與一切眾生愿也)皤啰補啰(二合)缽底(謂云愿得。即是得愿也。如人有寶乃能與人。由我自已成就此愿故。能自在施人悉令充足)
吽此心是種子也。訶字是行同于大空下。
【現代漢語翻譯】 現代漢語譯本： 遍及一切佛剎。其餘真言應當知道都是這樣說的。
薩縛訖隸奢（Sarva klesha，一切煩惱）泥蘇馱娜（nisodhana，摧伏。與上一句連起來說是摧伏一切煩惱）薩縛達么（Sarva dharma，一切法）嚩勢多補啰缽多（vasita prapta，二合）（得自在。與上一句連起來說是在諸法中而得自在。因為去除各種障礙而得自在）伽伽那（Gagana，虛空）娑摩（Sama，平聲中有阿聲）娑么（Sama，娑么是無等義，就是等同虛空。這是行等同虛空無邊清凈。於一切自在無礙，等同於名字。下一句與阿相連是無等。不等就是二乘，因為有所欠缺所以叫做無等，就是施權的意思）。
然而這個真言，最初的薩字是本體。娑字是漏義也是堅義。進入阿字門就是無漏無堅。如果存在堅牢，就是生滅壞破之法。如果讓它等同於阿字，這個堅本來就不生。就是在諸法之中，而得自在等於虛空，能成為一切寶洲。我私下認為釋迦牟尼用大悲力，在週身緊密地如同金剛一闡底等，也讓他們破壞這種見解而進入佛法，施予他們大寶的願望。難道不是在諸法中而得自在，能破一切堅牢嗎？
其次是豪相真言，這是如來無量功德所成就的莊嚴。這是功德的聚集，所以作成三昧女形。是釋迦牟尼的眷屬，也進入寶處三昧而說這個真言。
皤啰提（Varada，與愿，能與一切眾生愿）皤啰補啰（Varapura，二合）缽底（Pati，意思是愿得，就是得到願望。如同人有寶物才能給予別人。因為我自己已經成就這個願望，所以能自在地施予別人，使他們都充足）。
吽（Hum），這個心是種子。訶（Hah）字是行，等同於大空。 English version: Extending throughout all Buddha-lands. Know that all other mantras are spoken in this way as well.
Sarva klesha (薩縛訖隸奢, all afflictions) nisodhana (泥蘇馱娜, subduing. Connecting to the previous phrase, it means subduing all afflictions). Sarva dharma (薩縛達么, all dharmas) vasita prapta (嚩勢多補啰缽多, combined) (attaining mastery. Connecting to the previous phrase, it means attaining mastery in all dharmas, achieving freedom by removing all obstacles). Gagana (伽伽那, space) Sama (娑摩, with an 'a' sound in the middle of the flat tone). Sama (娑么, 'Sama' means unequaled, which is equivalent to space. This is the practice of equanimity, like space, boundless and pure. In all things, free and unobstructed, equal to the name. The next phrase connected with 'a' means unequaled. Unequaled refers to the Two Vehicles, because they are lacking, hence called unequaled, which is the meaning of expedient means).
However, in this mantra, the initial syllable 'Sa' is the essence. 'Sa' signifies both leakage and firmness. Entering the gate of the syllable 'A' means no leakage and no firmness. If there is firmness, it is the dharma of arising, dwelling, decay, and destruction. If it is made equal to the syllable 'A', this firmness is originally unborn. That is, within all dharmas, one attains mastery equal to space, capable of becoming a treasure island for all. I privately believe that Shakyamuni, with the power of great compassion, tightly and securely, like a diamond 'Icandika' etc., also causes them to destroy this view and enter the Buddha-dharma, bestowing upon them the wish for great treasure. Is it not attaining mastery in all dharmas, capable of breaking all firmness?
Next is the 'Lakshana' mantra, this is the adornment accomplished by the immeasurable merits of the Tathagata. This is the accumulation of merit, therefore it takes the form of a Samadhi maiden. She is a member of Shakyamuni's retinue, and also enters the Samadhi of the Treasure Trove to speak this mantra.
Varada (皤啰提, granting wishes, able to grant the wishes of all beings) Varapura (皤啰補啰, combined) Pati (缽底, meaning 'wish obtained', that is, obtaining the wish. Like a person who has treasures can give to others. Because I myself have already accomplished this wish, I can freely give to others, making them all fulfilled).
Hum (吽), this mind is the seed. Hah (訶), the syllable is the practice, equal to the great void below.
【English Translation】 English version: Extending throughout all Buddha-lands. Know that all other mantras are spoken in this way as well. Sarva klesha (薩縛訖隸奢, all afflictions) nisodhana (泥蘇馱娜, subduing. Connecting to the previous phrase, it means subduing all afflictions). Sarva dharma (薩縛達么, all dharmas) vasita prapta (嚩勢多補啰缽多, combined) (attaining mastery. Connecting to the previous phrase, it means attaining mastery in all dharmas, achieving freedom by removing all obstacles). Gagana (伽伽那, space) Sama (娑摩, with an 'a' sound in the middle of the flat tone). Sama (娑么, 'Sama' means unequaled, which is equivalent to space. This is the practice of equanimity, like space, boundless and pure. In all things, free and unobstructed, equal to the name. The next phrase connected with 'a' means unequaled. Unequaled refers to the Two Vehicles, because they are lacking, hence called unequaled, which is the meaning of expedient means). However, in this mantra, the initial syllable 'Sa' is the essence. 'Sa' signifies both leakage and firmness. Entering the gate of the syllable 'A' means no leakage and no firmness. If there is firmness, it is the dharma of arising, dwelling, decay, and destruction. If it is made equal to the syllable 'A', this firmness is originally unborn. That is, within all dharmas, one attains mastery equal to space, capable of becoming a treasure island for all. I privately believe that Shakyamuni, with the power of great compassion, tightly and securely, like a diamond 'Icandika' etc., also causes them to destroy this view and enter the Buddha-dharma, bestowing upon them the wish for great treasure. Is it not attaining mastery in all dharmas, capable of breaking all firmness? Next is the 'Lakshana' mantra, this is the adornment accomplished by the immeasurable merits of the Tathagata. This is the accumulation of merit, therefore it takes the form of a Samadhi maiden. She is a member of Shakyamuni's retinue, and also enters the Samadhi of the Treasure Trove to speak this mantra. Varada (皤啰提, granting wishes, able to grant the wishes of all beings) Varapura (皤啰補啰, combined) Pati (缽底, meaning 'wish obtained', that is, obtaining the wish. Like a person who has treasures can give to others. Because I myself have already accomplished this wish, I can freely give to others, making them all fulfilled). Hum (吽), this mind is the seed. Hah (訶), the syllable is the practice, equal to the great void below.
有鄔字是三昧上。點即大空行三昧也。憑此進修得至寶所故。能自在與人令滿所愿也。
次一切佛頂者。一切佛頂謂十佛剎土微塵數佛之頂。頂是尊勝之義最在身上也。即是十八佛不共法之別名。此本尊形像。一同釋迦具足大人之相。唯頂內髻作菩薩髻形為異也。亦住寶處三昧而說此真言。
鑁(無敢反)鑁鑁(以上第一字為種子。是縛義也。入阿字門即是無縛之義。又縛是言語道斷之義。字上有點同於大空也已成就極。令成就。故三說之。極令成就清凈也)
𤙖是恐怖之義。以威猛之力。遍破諸縛同於大空。泮吒是不生義。猶體壞不令生。故必當死。謂破諸法無所不遍悉令永不復生。同於大空諸佛解脫。即入佛不共法之頂也。
次無能勝真言。是釋迦之眷屬。亦入寶處三昧如上而說真言。此是釋迦化身。隱其無量自在神力。而現此忿怒明王之形。謂降伏眾生而盡諸障也。
地𠻱(二合)地𠻱(二合折廉反)
以初字為體以初第一字陀𠻱(二合)為種子。陀是法界義。啰是塵障諸垢之義。若入阿字門即是無塵障。即是法界。當知即同法界故。更於何處而有塵耶。此即大空之義。若人住此三昧。則一切蓋障無不破壞。重說者極破塵障之義也。故以說無塵三昧。所謂陵字門。次說驲
【現代漢語翻譯】 現代漢語譯本： 有『鄔』字代表三昧的至高境界。上面的點象徵大空行三昧。憑藉此法進修，可以到達珍寶所在之處，因此能夠自在地給予他人，使他們滿足願望。
其次是『一切佛頂』。『一切佛頂』指的是如十佛剎土微塵數般眾多的佛的頂髻。頂髻是尊勝的象徵，位於身上最高之處，是十八佛不共法的別名。此本尊的形象，與釋迦牟尼佛一樣，具備大丈夫相，唯一的區別是頂內的髮髻呈菩薩髻的形狀。同樣安住于寶處三昧而宣說此真言。
『鑁(wēng)』、『鑁』、『鑁』（以上第一個字是種子字，是束縛的意思。進入『阿』字門，就是沒有束縛的意思。而且，束縛是言語道斷的意思。字上面有點，等同於大空，已經成就到了極點，令其成就，所以重複說了三次，極度地令其成就清凈）。
『𤙖』是恐怖的意思。用威猛的力量，普遍地破除各種束縛，等同於大空。『泮吒(pàn zhà)』是不生的意思，如同將物體破壞使其不再產生。所以必定會死亡，意思是破除諸法，無所不遍，全部令其永遠不再產生，等同於大空諸佛的解脫，即進入佛不共法的頂端。
其次是『無能勝真言』。是釋迦牟尼佛的眷屬，也進入寶處三昧，如上所述宣說真言。這是釋迦牟尼佛的化身，隱藏其無量的自在神力，而顯現出這種忿怒明王的形象，意在降伏眾生，消除一切障礙。
『地𠻱(dì lì)』、『地𠻱(dì lì)』
以第一個字作為本體，以第一個字『陀𠻱(tuó lì)』作為種子字。『陀』是法界的意思，『啰』是塵埃、障礙、各種污垢的意思。如果進入『阿』字門，就是沒有塵埃和障礙，就是法界。應當知道這等同於法界，那麼又從哪裡會有塵埃呢？這就是大空的意思。如果有人安住於此三昧，那麼一切蓋障沒有不被破壞的。重複說，是爲了極度地破除塵埃和障礙的意思。所以宣說了無塵三昧，也就是陵字門。接下來宣說驲。
【English Translation】 English version: The syllable 『鄔』 represents the supreme state of Samadhi (Samadhi: a state of meditative consciousness). The dot above it symbolizes the Mahasunyata Samadhi (Mahasunyata Samadhi: the great emptiness Samadhi). By cultivating through this, one can reach the place where treasures are found, and thus be able to freely grant others their wishes.
Next is the 『Sarva Buddhosnisa』 (Sarva Buddhosnisa: the crown of all Buddhas). 『Sarva Buddhosnisa』 refers to the crowns of Buddhas as numerous as the dust particles in ten Buddha-lands. The crown is a symbol of supreme victory and is located at the highest point on the body. It is another name for the eighteen unique qualities of a Buddha. The form of this principal deity is the same as Sakyamuni Buddha (Sakyamuni Buddha: the historical Buddha), possessing the marks of a great man, with the only difference being that the hair knot inside the crown is in the form of a Bodhisattva's (Bodhisattva: an enlightened being who postpones their own Nirvana to help others) hair knot. He also abides in the Ratnagarbha Samadhi (Ratnagarbha Samadhi: the Samadhi of the treasure store) and speaks this mantra.
『Vam (wēng)』, 『Vam』, 『Vam』 (The first syllable above is the seed syllable, meaning bondage. Entering the 『A』 syllable gate means there is no bondage. Moreover, bondage means the cessation of speech. The dot above the syllable is equivalent to the great emptiness, already accomplished to the extreme, causing it to be accomplished, so it is repeated three times, extremely causing it to be accomplished purely).
『Hum』 means terror. With fierce power, universally breaking all bondages, equivalent to the great emptiness. 『Phat』 means non-arising, like destroying an object so that it no longer arises. Therefore, it will surely die, meaning breaking all dharmas (dharmas: teachings or laws), universally, completely causing them to never arise again, equivalent to the liberation of all Buddhas in the great emptiness, that is, entering the top of the unique qualities of the Buddhas.
Next is the 『Aparajita Mantra』 (Aparajita Mantra: the invincible mantra). It is a member of Sakyamuni Buddha's retinue, and also enters the Ratnagarbha Samadhi, as mentioned above, to speak the mantra. This is an incarnation of Sakyamuni Buddha, concealing his immeasurable, free and divine power, and manifesting this form of an angry Vidyaraja (Vidyaraja: a wisdom king), intending to subdue sentient beings and eliminate all obstacles.
『Dili (dì lì)』, 『Dili (dì lì)』
Taking the first syllable as the body, and the first syllable 『Dhala (tuó lì)』 as the seed syllable. 『Dha』 means the Dharmadhatu (Dharmadhatu: the realm of reality), 『La』 means dust, obstacles, and various defilements. If one enters the 『A』 syllable gate, there is no dust or obstacles, which is the Dharmadhatu. It should be known that this is equivalent to the Dharmadhatu, so where would there be dust? This is the meaning of the great emptiness. If someone abides in this Samadhi, then all coverings and obstacles will be destroyed. Repeating it is to extremely break the meaning of dust and obstacles. Therefore, the Niranjana Samadhi (Niranjana Samadhi: the stainless Samadhi), which is the Linga syllable gate, is spoken. Next, the Rih syllable is spoken.
陵(二合)字是三昧即是諸障不生而得大空生也。此種子字有種種定慧莊嚴。故能于生死中而得自在。坐佛樹下摧破四魔兵眾也。無能勝即無不可破壞之義也。
次無勝明妃。作女形也。說此真言入三昧如前說。
阿波(入)啰誓帝(無能勝也)阇演帝(勝之別名。即是戰勝之義。能降伏他之義也)多雉帝(摧伏勝竟之義。也此中荼字是戰義。佛坐道場以斯定力。與四魔共戰而得大勢。無能損者。由此三昧力也。以第三字為種子)
次地神真言。地能持萬物。一切萬物依之生長。當知即是佛心。猶如來心能持萬物。深入持本三昧而說真言也。亦是釋迦方便化身耳。
缽㗚(二合)體毗曳(二合)(地神名也。即以彼名而作真言。若人誦持修習。不久亦得如來心地也以真言第三字。為種子字是離言說義。中有伊聲是三昧。入此離名言三昧即證心地。此三昧名普載為三昧。以同大地故也。末後毗曳字是縛義也。即衍。那是處義。翳是三昧。亦是指物之聲。即指彼真言之體也。由此離言心地三昧故。于離系之乘而得進行也)
次毗紐天有眾多別名。即是那羅延天別名也。是佛化身。三昧同前毗瑟紐(二合)費(即以本名作真言也)。以第一字為種子。毗是空義。瑟紐是進義生義。乘空而進。
【現代漢語翻譯】 現代漢語譯本：『陵』字是三昧（Samadhi，禪定），意味著諸種障礙不生起，而獲得大空性（Sunyata）的生起。這個種子字（Bija，種子字）具有種種定（Samadhi）慧（Prajna）莊嚴，因此能夠在生死輪迴中獲得自在。如同佛陀在菩提樹下摧破四魔（Mara）兵眾一樣。『無能勝』（Aparajita）即是無不可破壞的含義。
其次是無勝明妃（Aparajita-vidyarajni），顯現為女形。宣說此真言（Mantra）入三昧，如前所述。
『阿波（入）啰誓帝（Aparajita，無能勝也）阇演帝（Jayanti，勝之別名，即是戰勝之義，能降伏他之義也）多雉帝（Tadite，摧伏勝竟之義也。此中荼字是戰義，佛坐道場以斯定力，與四魔共戰而得大勢，無能損者，由此三昧力也。以第三字為種子）』
其次是地神真言。地能持萬物，一切萬物依之生長。應當知道這就是佛心，猶如如來心能持萬物。深入持本三昧而說真言也。也是釋迦牟尼佛（Sakyamuni）的方便化身。
『缽㗚（二合）體毗曳（Prthiviye，二合）（地神名也，即以彼名而作真言。若人誦持修習，不久亦得如來心地也。以真言第三字為種子字，是離言說義。中有伊聲是三昧，入此離名言三昧即證心地。此三昧名普載為三昧，以同大地故也。末後毗曳字是縛義也，即衍，那是處義，翳是三昧，亦是指物之聲，即指彼真言之體也。由此離言心地三昧故，于離系之乘而得進行也）』
其次是毗紐天（Vishnu）有眾多別名，即是那羅延天（Narayana）的別名。是佛的化身。三昧同前。『毗瑟紐（Vishnu，二合）費（即以本名作真言也）。以第一字為種子。毗是空義，瑟紐是進義生義，乘空而進。
【English Translation】 English version: The syllable 『Lam』 is Samadhi, which means that all obstacles do not arise, and the arising of great emptiness (Sunyata) is attained. This seed syllable (Bija) has various Samadhi and Prajna adornments, therefore it can obtain freedom in the cycle of birth and death. Just as the Buddha destroyed the four Maras' armies under the Bodhi tree. 『Aparajita』 means invincible.
Next is Aparajita-vidyarajni, appearing in female form. Reciting this Mantra to enter Samadhi, as mentioned before.
『A bo (enter) la shi di (Aparajita, invincible) she yan di (Jayanti, another name for victory, meaning to conquer, meaning to subdue others) duo chi di (Tadite, meaning to crush and conquer completely. Here, the syllable '荼' means battle. The Buddha sat in the Bodhimanda using this Samadhi power to fight with the four Maras and gained great power, with no one able to harm him, due to the power of this Samadhi. The third syllable is the seed syllable.)』
Next is the Earth Goddess Mantra. The earth can hold all things, and all things depend on it for growth. It should be known that this is the Buddha's mind, just as the Tathagata's mind can hold all things. Deeply holding the original Samadhi and reciting the Mantra. It is also a manifestation body of Sakyamuni.
『Ba li (two combined) ti pi ye (Prthiviye, two combined) (name of the Earth Goddess, using that name to create the Mantra. If a person recites, upholds, and practices it, they will soon attain the Tathagata's mind. The third syllable of the Mantra is the seed syllable, meaning beyond words. The sound '伊' within it is Samadhi, entering this Samadhi beyond names and words, one immediately realizes the mind-ground. This Samadhi is named 'Universally Carrying' Samadhi, because it is the same as the great earth. The last syllable 'pi ye' means binding, which is '衍', '那' means place, '翳' is Samadhi, also a sound pointing to things, pointing to the essence of that Mantra. Because of this Samadhi of the mind-ground beyond words, one can progress on the vehicle of detachment.)』
Next, Vishnu has many other names, which is another name for Narayana. It is a manifestation body of the Buddha. The Samadhi is the same as before. 『Vishnu (two combined) fei (using the original name to create the Mantra). The first syllable is the seed syllable. '毗' means emptiness, '瑟紐' means advancing and generating, advancing through emptiness.
所謂此天乘迦婁羅鳥而行空中也。私謂釋迦於五部佛中乘迦婁羅坐。即是虛空進行之義也。
次嚕捺啰。亦佛所化身。是摩醯首羅之化身也(亦名伊舍那)嚕馱啰(二合)也(即以本名為真言也)以嚕字為心。馱啰是授與之義。猶自多有能惠他人。所謂諸乘乘即已也字義也。自通達如是寶乘。能遍施一切眾生。嚕即無塵垢三昧。自得此三昧復以施人也。
次風神真言。亦佛化身也。三昧如前。皤(平)也吠(平即以本名為真言也)以皤字為體也。吠是縛義。入阿字門是無縛之義。即解脫也。傍有阿字之點。即行也。第三吠字是無言說之義。又加伊字是三昧耶也。是諸乘。以無礙乘而度一切。
次美音天。是諸天顯詠美者。與乾闥婆稍異。彼是奏樂者也。
薩羅薩伐(二合)底曳(二合)(即美音之名也)
以初薩字為體是堅義。若有堅住即有生住異滅之相。入阿字本來無堅。則無成壞故也。餘字皆為釋此。私謂以此妙音悅可眾生。言辭柔軟悅可眾心令得歡喜者。說無堅令知無常。驗得如來堅固之法也。
次泥哩底。是羅剎主。亦佛化身也。
啰(垢也)吃剎(二合)娑(食也。娑是堅義。都是能啖義)
彼常啖食眾生。如來亦爾。能食一切塵障之有情無有厭足也。
【現代漢語翻譯】 現代漢語譯本 所謂此天乘迦婁羅鳥（Garuda，一種神鳥）而行空中也。我個人認為釋迦牟尼佛在五部佛中乘坐迦婁羅鳥，象徵著在虛空中自在行進的意義。
其次是嚕捺啰（Rudra），也是佛的化身，是摩醯首羅（Maheśvara，濕婆神）的化身（也叫伊舍那（Īśāna））。嚕馱啰（Rudra）（即以本名為真言）。以『嚕』字為心。『馱啰』是授予之義，猶如自己有很多東西能惠及他人。所謂諸乘，『乘』即是『已』字之義。自己通達這樣的寶乘，能普遍施予一切眾生。『嚕』即無塵垢三昧（samādhi，禪定），自己得到此三昧又能施予他人。
其次是風神真言，也是佛的化身。三昧如前。皤（pa）也吠（ve）（即以本名為真言）。以『皤』字為體。『吠』是縛義，入阿字門是無縛之義，即解脫也。旁邊有阿字的點，即行也。第三個『吠』字是無言說之義。又加伊字是三昧耶（samaya，誓言）也。是諸乘，以無礙乘而度一切。
其次是美音天，是諸天中顯揚美妙聲音者，與乾闥婆（Gandharva，天樂神）稍有不同，他們是奏樂者。
薩羅薩伐（sarva）（二合）底曳（tiye）（二合）（即美音之名也）
以第一個『薩』字為體，是堅固之義。若有堅住，即有生住異滅之相。入阿字本來無堅，則無成壞故也。其餘的字都是爲了解釋這個道理。我個人認為用這美妙的聲音使眾生喜悅，言辭柔軟使眾心喜悅，使他們得到歡喜，說無堅固使他們知道無常，驗證得到如來堅固之法。
其次是泥哩底（Nirṛti），是羅剎（Rakshasa，羅剎）之主，也是佛的化身。
啰（垢也）吃剎（raksha）（二合）娑（sa）（食也。娑是堅義。都是能啖義）
他常常啖食眾生，如來也是如此，能食一切塵障的有情，沒有厭足的時候。
【English Translation】 English version It is said that this Deva rides the Garuda (a mythical bird) and travels in the sky. I personally believe that Shakyamuni Buddha riding the Garuda among the Five Buddhas signifies the meaning of freely traveling in the void.
Next is Rudra, also an incarnation of the Buddha, and an incarnation of Maheśvara (also known as Īśāna). Rudra (that is, using the original name as a mantra). Take the syllable 'ru' as the heart. 'Dhara' means to bestow, like having many things to benefit others. The so-called vehicles, 'vehicle' means 'already'. One who understands such a precious vehicle can universally bestow it upon all sentient beings. 'Ru' is the stainless samādhi (meditative absorption), one who attains this samādhi can also bestow it upon others.
Next is the mantra of the Wind God, also an incarnation of the Buddha. The samādhi is as before. Pa ya ve (that is, using the original name as a mantra). Take the syllable 'pa' as the body. 'Ve' means bondage, entering the gate of the syllable 'A' means no bondage, which is liberation. The dot next to the syllable 'A' means action. The third syllable 've' means inexpressible. Adding the syllable 'I' is samaya (vow). These are the vehicles, using the unobstructed vehicle to liberate all.
Next is the Goddess of Beautiful Sound, who is among the Devas who manifest beautiful sounds, slightly different from the Gandharvas (celestial musicians), who are instrumentalists.
Sarva tiye (that is, the name of the Goddess of Beautiful Sound)
Taking the first syllable 'sa' as the body means firmness. If there is firmness, there will be the characteristics of birth, abiding, change, and extinction. Entering the syllable 'A', there is originally no firmness, so there is no formation or destruction. The remaining syllables are all to explain this principle. I personally believe that using this wonderful sound to please sentient beings, gentle words to please the minds of all, making them happy, speaking of no firmness to make them know impermanence, verifying and obtaining the firm Dharma of the Tathagata.
Next is Nirṛti, the lord of the Rakshasas (demons), also an incarnation of the Buddha.
Ra (impurity), raksha (to eat, sa is firmness, all means to devour)
He often devours sentient beings, and the Tathagata is also like this, able to devour all sentient beings with defilements, without ever being satisfied.
提缽底曳。提字有馱聲即是法界。加伊是三昧。所謂法界三昧也。缽底名住。住此法界三昧名為妙住也。觀一切垢障即是法界入於法界。即是能啖入腹之義。最後曳字是乘也。此乘者速疾無比也。處門體種子字。
次焰摩王真言。亦佛化身也。
毗縛薩縛(二合)哆也(亦以本名為真言也。以初字為體更問之。所謂無。縛三昧也)
毗嚩是堅固住義。亦是除諸縛也。謂以理除縛不以非法也。埵字中有多聲即是如如。薩字有堅固義也。也字是乘。乘此如如之乘而進於行。傍有阿字之點即是行也。乘相如如而進行者。即是去成正覺也。
次死生真言。此是閻羅明王也。亦為成就大悲發生漫荼羅故。隨所通達而說此真言。
沒㗚底(二合)吠(此即死義也死是殺義斷。其根本名之為殺。由本意願我斷一切眾生命根命根即是無始無明諸煩惱也)
一切眾生斷彼令盡無有餘。即是殺也。此明於死法門而得自在。即佛所現化。非真殺一切眾生也。以初沒字為種子。
次黑夜神真言。此即閻羅侍后也。
迦(平)羅啰(引。都名黑也)底哩(二合)曳(平聲。即夜也)
以初迦字為體(作也)以夜暗之中多有恐怖及諸過患。為欲除彼無明黑暗中。長夜諸障垢等怖畏。故說此
【現代漢語翻譯】 現代漢語譯本 提缽底曳（Tipatiye）：『提』字帶有『馱』（dha）的聲音，即是法界（Dharmadhatu）。加上『伊』（i）是三昧（Samadhi），所以說是法界三昧。『缽底』（pati）名為住，住於此法界三昧，名為妙住。觀一切垢障，即是法界，入於法界，即是能啖入腹之義。最後『曳』（ye）字是乘（yana）也。此乘速疾無比也。處門體種子字。
次焰摩王（Yama）真言。亦佛化身也。
毗縛薩縛（二合）（Vivasvata）哆也（taya）（亦以本名為真言也。以初字為體更問之。所謂無。縛三昧也）。
『毗嚩』（Viva）是堅固住義，亦是除諸縛也。謂以理除縛，不以非法也。『埵』（sattva）字中有多聲，即是如如（Tathata）。『薩』（sa）字有堅固義也。『也』（ya）字是乘，乘此如如之乘而進於行。傍有『阿』（a）字之點，即是行也。乘相如如而進行者，即是去成正覺也。
次死生真言。此是閻羅明王（Yama Vidyaraja）也。亦為成就大悲發生漫荼羅（Mandala）故。隨所通達而說此真言。
沒㗚底（二合）（mrtyu）吠（ve）（此即死義也。死是殺義斷。其根本名之為殺。由本意願我斷一切眾生命根，命根即是無始無明諸煩惱也）。
一切眾生斷彼令盡無有餘，即是殺也。此明於死法門而得自在，即佛所現化，非真殺一切眾生也。以初『沒』（mri）字為種子。
次黑夜神真言。此即閻羅侍后也。
迦（平）（ka）羅啰（引）（lara，都名黑也）底哩（二合）（tri）曳（平聲，即夜也）。
以初『迦』（ka）字為體（作也）。以夜暗之中多有恐怖及諸過患，為欲除彼無明黑暗中，長夜諸障垢等怖畏，故說此。
【English Translation】 English version Tipatiye (提缽底曳): The syllable 'ti' (提) with the sound of 'dha' (馱) is the Dharmadhatu (法界). Adding 'i' (伊) is Samadhi (三昧), hence it is called Dharmadhatu Samadhi. 'Pati' (缽底) means dwelling. Dwelling in this Dharmadhatu Samadhi is called Wonderful Dwelling. Contemplating all defilements and obstacles is entering the Dharmadhatu, which means being able to devour and take into the belly. The last syllable 'ye' (曳) is yana (乘). This yana is incomparably swift. It is the seed syllable of the place of the gate.
Next is the mantra of Yama (焰摩王). It is also a manifested body of the Buddha.
Vivasvata (毗縛薩縛) taya (哆也) (also using his original name as the mantra. Taking the first syllable as the essence, further inquire about it. So-called non-binding Samadhi).
'Viva' (毗嚩) means firmly dwelling, and also means removing all bonds. It means removing bonds with reason, not with unlawful means. The syllable 'sattva' (埵) contains the sound of 'ta', which is Tathata (如如). The syllable 'sa' (薩) has the meaning of firmness. The syllable 'ya' (也) is yana, riding this yana of Tathata and advancing in practice. The dot beside it, 'a' (阿), is practice. Riding the appearance of Tathata and proceeding in practice is going towards achieving perfect enlightenment.
Next is the mantra of death and birth. This is Yama Vidyaraja (閻羅明王). It is also for the sake of accomplishing great compassion and generating the Mandala (漫荼羅). This mantra is spoken according to what is understood.
Mrtyu (沒㗚底) ve (吠) (this is the meaning of death. Death is the meaning of killing and cutting off. Its root is called killing. Due to the original intention, I cut off the life roots of all sentient beings, the life roots being beginningless ignorance and all afflictions).
Cutting off all sentient beings completely without remainder is killing. This clarifies being at ease with the Dharma gate of death, which is the Buddha's manifestation, not truly killing all sentient beings. Taking the first syllable 'mri' (沒) as the seed syllable.
Next is the mantra of the Black Night Goddess. This is the attendant of Yama.
Ka (迦) lara (羅啰, both meaning black) tri (底哩) ye (曳, meaning night).
Taking the first syllable 'ka' (迦) as the essence (action). Because there are many terrors and faults in the darkness of night, in order to remove the darkness of ignorance, the long night's obstacles and fears, this is spoken.
真言也。
次閻羅王七母。有七姊妹。此七母名準余經。皆以本名作真言也。今說總者如左。
摩怛哩(二合)弊(去也)也(二合。摩怛哩是等義。等是非一眾多之義。謂七姊妹等也)
以初摩字為種子。是無我義也。
次釋提桓因。
釋迦啰(二合)也(即字名也)
釋迦是百福德義。以因中曾百度修福。所謂一百遍作大無遮施會普施眾生。故得成此勝生。以初釋字為種子。因以為名也。是止息義。止息諸障。障既息已增益其福。迦羅是增進也。又奢(入)即是奢摩他也。常以深言利益諸天。故心為真言。亦佛化生也。
次嚩嚕拏龍王真言。此是大海中龍也。諸龍王同此真言。
阿半(脯其反水也)缽多(某也)也(助聲也)
以於水中而得自在故名水主。以初阿字為種子也。
次梵天真言。為欲成彼大悲胎藏亦如上說也。
補啰(二合)阇(一切生也)么多曳(主也)
即是眾生之主也。一切眾生因梵天故。名一切眾生主。能生一切有情故也。以補啰(二合)字為種字也。補是第一義。啰是障垢。于勝義中即障無障。一切聖者皆從此生故。主生主也。亦是佛化身。
次日天子真言。
阿(本不生也)地(與也)多邪(
【現代漢語翻譯】 這是真言。
接下來是閻羅王七母（Yanluo Wang Qimu），有七個姐妹。這七母的名字在其他經典中，都以本名稱作為真言。現在說一個總的真言如下：
摩怛哩（二合）弊（去也）也（二合。摩怛哩（Matari）是『等』的意思，『等』是非一、眾多之義，指七姐妹等）。
以第一個『摩』字作為種子字，是無我之義。
接下來是釋提桓因（Shiti Huan Yin）。
釋迦啰（二合）也（即字名）。
釋迦（Shijia）是百福德之義，因為他在因地時曾百次修福，即一百遍作大無遮施會，普遍施予眾生，所以才能成就這種殊勝的果報。以第一個『釋』字作為種子字，因以為名，是止息之義，止息諸障，障礙既止息，就能增益其福。迦羅（Jialuo）是增進的意思。又奢（入）即是奢摩他（Shamatha），常以深奧的語言利益諸天，所以心為真言，也是佛的化身。
接下來是嚩嚕拏（Varuna）龍王真言。這是大海中的龍，諸龍王都用這個真言。
阿半（脯其反，水也）缽多（某也）也（助聲也）。
因為在水中而得自在，所以名為水主。以第一個『阿』字為種子字。
接下來是梵天（Fantian）真言。爲了成就彼大悲胎藏，也如上面所說：
補啰（二合）阇（一切生也）么多曳（主也）。
即是眾生之主。一切眾生因為梵天（Fantian）的緣故，名為一切眾生主，能生一切有情眾生。以補啰（二合）字為種字。補是第一義，啰是障垢，于勝義中即障無障，一切聖者都從此生，所以是主生主，也是佛的化身。
接下來是日天子真言。
阿（本不生也）地（與也）多邪
【English Translation】 This is the mantra.
Next are the Seven Mothers of Yama (Yanluo Wang Qimu), who are seven sisters. The names of these seven mothers, according to other scriptures, are all used as mantras in their original names. Now, I will speak of a general mantra as follows:
Matari (two combined) byah (gone also) yah (two combined. Matari means 'etcetera,' and 'etcetera' means non-singular, numerous, referring to the seven sisters, etcetera).
Using the first syllable 'Ma' as the seed syllable, it signifies no-self.
Next is Shakra Devanam Indra (Shiti Huan Yin).
Shakara (two combined) yah (which is the name of the syllable).
Shaka (Shijia) means a hundred merits, because in his causal stage, he cultivated blessings a hundred times, that is, he performed the great unobstructed giving assembly a hundred times, universally bestowing upon sentient beings, so he was able to achieve this supreme rebirth. Using the first syllable 'Sha' as the seed syllable, hence the name, it signifies cessation, ceasing all obstacles. Once obstacles are ceased, blessings can be increased. Kara (Jialuo) means advancement. Furthermore, Sha (entering tone) is Shamatha, constantly benefiting the devas with profound words, so the mind is the mantra, and it is also a manifestation of the Buddha.
Next is the mantra of Varuna (Varuna) Dragon King. This is the dragon in the great ocean. All dragon kings use this mantra.
Apan (pu qi fan, meaning water) patta (something) yah (auxiliary sound).
Because he is at ease in the water, he is called the Lord of Water. Using the first syllable 'A' as the seed syllable.
Next is the mantra of Brahma (Fantian). In order to accomplish that great compassionate Garbha, it is also as mentioned above:
Pura (two combined) ja (all births) mataye (lord).
That is, the lord of all sentient beings. All sentient beings are called the lord of all sentient beings because of Brahma (Fantian), who can give birth to all sentient beings with emotions. Using the syllable 'Pura' (two combined) as the seed syllable. 'Pu' means the supreme meaning, 'Ra' means obstructive defilements. In the supreme meaning, there is no obstruction in obstruction. All sages are born from this, so he is the lord who gives birth to the lord, and he is also a manifestation of the Buddha.
Next is the mantra of the Sun Deva.
A (originally unborn) di (giving) ta ya
二合)也(日也)
以初阿字為種子。即本不生義也。自通達此理而授與人。即是常利益眾生。義猶如彼日也。世人謂日為常利益眾生者。
次月天子真言。
戰(不死也)達啰(即月名也。以初字為體)
若不死者則亦不生。不生不死者是名甘露。世人以月能除毒熱煩惱同於甘露。故以為名。一切甘露之味無過凈月三昧也。
次諸龍真言 前是龍王。此是一切諸龍是通用也。
迷迦(云也)扇你(吃啖也)曳
此釋為啖云也。是黑暗。即諸眾生垢障。能啖諸障而得自在。故以為名也。以初迷字為體。即我義也無我也。
次難陀跋難陀守門二龍王真言。
難徒(以初難字為體。是觀義也。即觀離觀而住于中。自通達已以利眾生也)拔難陀庾(拔字聲勢有鄔波者)
鄔是越也。自越諸法生死流轉住于最勝處。以此護持世間。故以為名也。
右上釋迦眷屬罄了。皆是住于寶處三昧。以佛化身。為欲成就大悲藏而說真言。
時毗盧遮那佛自教跡不空悉地樂欲一切菩薩母明妃。說者自教跡者。即是法佛自證之教。即秘密平等教也。為於此中諸為修行者皆悉不空。不空是不唐捐義。隨彼力能皆向法身之理。即同彼佛故云不空也。如上諸菩薩說真言各
【現代漢語翻譯】 二合)也(日也)
以初阿字為種子。即本不生義也。自通達此理而授與人。即是常利益眾生。義猶如彼日也。世人謂日為常利益眾生者。
次月天子真言。
戰(不死也)達啰(即月名也。以初字為體)
若不死者則亦不生。不生不死者是名甘露。世人以月能除毒熱煩惱同於甘露。故以為名。一切甘露之味無過凈月三昧也。
次諸龍真言 前是龍王。此是一切諸龍是通用也。
迷迦(云也)扇你(吃啖也)曳
此釋為啖云也。是黑暗。即諸眾生垢障。能啖諸障而得自在。故以為名也。以初迷字為體。即我義也無我也。
次難陀(Nanda)跋難陀(Upananda)守門二龍王真言。
難徒(以初難字為體。是觀義也。即觀離觀而住于中。自通達已以利眾生也)拔難陀庾(拔字聲勢有鄔波者)
鄔是越也。自越諸法生死流轉住于最勝處。以此護持世間。故以為名也。
右上釋迦(Sakya)眷屬罄了。皆是住于寶處三昧。以佛化身。為欲成就大悲藏而說真言。
時毗盧遮那佛(Vairocana)自教跡不空悉地(Siddhi)樂欲一切菩薩母明妃。說者自教跡者。即是法佛自證之教。即秘密平等教也。為於此中諸為修行者皆悉不空。不空是不唐捐義。隨彼力能皆向法身之理。即同彼佛故云不空也。如上諸菩薩說真言各
【English Translation】 Two combined) also (sun also)
Taking the initial 'Ah' syllable as the seed, it signifies the meaning of 'originally unborn'. Personally realizing this principle and imparting it to others is constantly benefiting sentient beings, its meaning is like that of the sun. Worldly people consider the sun to be constantly benefiting sentient beings.
Next, the mantra of the Moon Deva.
Zhan (immortal also) Da-la (that is, the name of the moon. Taking the initial syllable as the essence)
If one is immortal, then one is also unborn. That which is neither born nor dies is called 'Amrita' (甘露, nectar of immortality). Worldly people believe that the moon can eliminate poisonous heat and afflictions, similar to Amrita, hence the name. The taste of all Amrita does not surpass the pure moon samadhi.
Next, the mantras of all the Nagas (龍, dragons). The previous one was the Naga King. This one is for all the Nagas and is universally applicable.
Mi-jia (cloud also) Shan-ni (eating also) Ye
This is explained as 'eating clouds'. It is darkness, that is, the defilements and obstacles of all sentient beings. Being able to devour all obstacles and attain self-mastery, hence the name. Taking the initial 'Mi' syllable as the essence, it signifies 'I', also 'no-I'.
Next, the mantras of the two Naga Kings, Nanda (難陀) and Upananda (跋難陀), who guard the gate.
Nan-tu (taking the initial 'Nan' syllable as the essence. It is the meaning of 'contemplation'. That is, contemplating and dwelling in the middle, apart from contemplation and non-contemplation. Having personally realized it, one benefits sentient beings) Ba-nan-tu-yu (the pronunciation of 'Ba' has 'Upa' in its sound)
'Upa' is 'crossing over'. Crossing over all dharmas, the cycle of birth and death, and dwelling in the most supreme place. Using this to protect and uphold the world, hence the name.
The above concludes the retinue of Sakya (釋迦). All dwell in the samadhi of the precious place. Taking the form of a Buddha's manifestation, in order to accomplish the great treasury of compassion, they speak these mantras.
At that time, Vairocana Buddha (毗盧遮那佛) personally taught the non-empty Siddhi (悉地) of his own teachings, delighting all the Bodhisattva Mother Consorts. 'The one who speaks of his own teachings' refers to the Dharma Buddha's self-realized teachings, that is, the secret and equal teachings. For all practitioners within this, none are empty. 'Not empty' means not in vain. According to their abilities, all turn towards the principle of the Dharmakaya (法身), that is, being the same as that Buddha, hence it is called 'not empty'. As the above Bodhisattvas speak their respective mantras
欲引攝同類行者。若有修行即同於我。今法佛自說明妃真言。若有修行者。即從虛空眼而生法身。如我無異也。
伽伽娜(以初字為心。伽是無去來義。又伽伽娜是空也。所謂諸佛大空也)皤啰(愿也)落乞叉(二合相也)努(大空也。此愿勝上。即同虛空一相清凈。無邊不可分別也)伽伽娜(空也)三迷(等也。如上大愿如虛空相。與虛空等也)薩皤都(一切處也)竭多(更無比也。謂此等虛空空愿遍一切處。皆無有與為等比心。上有阿聲相連)陛薩啰(堅不可壞)三婆吠(從生。也謂從不可壞而所生)阇嚩(二合)羅(光英明義也。由住無去無來之行。成大威光無與為比也)娜母(歸命也。由住斯法故我歸命也)阿穆伽喃(不空者也。所歸命我為歸命)
真言首歸命普遍諸佛者。以一切之名猶自普遍。如指東方一切佛。即不遍十方。為簡此少分一切故。云普遍諸佛。他放此。一切佛菩薩母虛空眼竟。時佛又復一切為障者息故。火生名三昧證。說此大摧障真言。此有威勢能除一切修真言者種種障難。乃至佛在道樹。以此真言故。一切魔軍無不散壞。何況世間諸障也。又此障略有二障。一者內障。謂從自心而生。其類甚多不可詳說。二者外障。謂從外事而生亦甚多。皆能摧滅也。
戰荼(極惡也。
【現代漢語翻譯】 現代漢語譯本：爲了引導和接納與我同行的修行者，如果有人修行，就等同於我。現在，法佛親自宣說『明妃真言』。如果有人修行此真言，就能從虛空之眼中生出法身，與我沒有差別。
『伽伽娜』（以第一個字作為核心。『伽』是沒有來去的意思，而且『伽伽娜』就是空，指的是諸佛的大空）。『皤啰』（愿）。『落乞叉』（二合，相）。『努』（大空。這個愿殊勝無比，等同於虛空，具有同一的清凈相，無邊無際，不可分別）。『伽伽娜』（空）。『三迷』（相等。如上述的大愿，如同虛空之相，與虛空相等）。『薩皤都』（一切處）。『竭多』（再也沒有可以相比的。意思是說，這種等同於虛空的願望，遍及一切處，沒有任何事物可以與之相比。上面有『阿』的聲音相連）。『陛薩啰』（堅不可摧）。『三婆吠』（從…而生，意思是說從不可摧毀的狀態中所生）。『阇嚩』（二合）。『羅』（光明、英明的意思。由於安住于無來無去的修行，成就大威光，沒有任何事物可以與之相比）。『娜母』（歸命。由於安住于這種法，所以我歸命）。『阿穆伽喃』（不空者。所歸命的我，是爲了歸命）。
真言的首句是歸命普遍諸佛。因為『一切』這個名稱仍然是普遍的，例如，如果只指向東方的一切佛，就不能遍及十方。爲了區分這種少分的一切，所以說是『普遍諸佛』。其他內容也依此類推。一切佛菩薩的母親，虛空眼到此結束。這時，佛陀又爲了息滅一切障礙，以火生名三昧為證，宣說了這個大摧障真言。這個真言具有強大的威力，能夠消除一切修行真言者的種種障礙，乃至佛陀在菩提樹下時，也是因為這個真言，一切魔軍無不潰散，更何況世間的各種障礙呢。而且這些障礙大致可以分為兩種：一種是內障，是從自身的心中產生的，種類繁多，無法詳細說明；另一種是外障，是從外在事物產生的，也很多，但都能被摧毀。
『戰荼』（極其邪惡）。
【English Translation】 English version: To guide and gather fellow practitioners, if someone practices, they are equivalent to me. Now, the Dharma Buddha personally proclaims the 『Vidyādhari Mantra』. If someone practices this mantra, they can generate the Dharmakāya from the eye of emptiness, without any difference from me.
『Gagana』 (taking the first syllable as the core. 『Ga』 means without coming or going, and 『Gagana』 is emptiness, referring to the great emptiness of all Buddhas). 『Pavarā』 (wish). 『Raksha』 (conjunction, aspect). 『Nu』 (great emptiness. This wish is supremely excellent, equivalent to emptiness, possessing the same pure aspect, boundless and indistinguishable). 『Gagana』 (emptiness). 『Samī』 (equal. Like the above great wish, like the aspect of emptiness, equal to emptiness). 『Sarva-tah』 (everywhere). 『Gata』 (nothing comparable. It means that this wish, equivalent to emptiness, pervades everywhere, and there is nothing that can be compared to it. Above, there is the sound 『Ah』 connected). 『Bhisara』 (indestructible). 『Sambhava』 (born from, meaning born from the indestructible state). 『Jvala』 (conjunction). 『Ra』 (meaning light, brilliance. Because of abiding in the practice of no coming and no going, great power and light are achieved, with nothing comparable). 『Namaḥ』 (obeisance. Because of abiding in this Dharma, I pay homage). 『Amoghanam』 (not empty. The one to whom I pay homage is for the sake of paying homage).
The first sentence of the mantra is paying homage to the universal Buddhas. Because the name 『all』 is still universal, for example, if only pointing to all the Buddhas of the East, it cannot pervade the ten directions. In order to distinguish this partial all, it is said 『universal Buddhas』. Other content follows this analogy. The mother of all Buddhas and Bodhisattvas, the eye of emptiness, ends here. At this time, the Buddha, in order to extinguish all obstacles, taking the fire-born name Samadhi as proof, proclaimed this great obstacle-destroying mantra. This mantra has great power, capable of eliminating all kinds of obstacles for all mantra practitioners, even when the Buddha was under the Bodhi tree, it was because of this mantra that all the demon armies were defeated, let alone the various obstacles in the world. Moreover, these obstacles can be roughly divided into two types: one is internal obstacles, which arise from one's own mind, and there are many types, which cannot be described in detail; the other is external obstacles, which arise from external things, and there are also many, but they can all be destroyed.
『Canda』 (extremely evil).
所謂暴惡之中又甚暴惡也)摩訶嚧瑟拏(大忿怒也)薩頗吒也(破壞也)𤙖(恐怖也)怛啰迦(堅固也)唅(平)鑁(無甘反)
用后二字為種子。諸句義皆成就此也。初戰荼者。戰是死義。入阿字門即是本無生死義也。荼是戰義。以此無生死大勢之主。即與諸四魔戰也。次么是我義。入阿字門即無我亦是空也。訶是喜義亦是行也。嚧瑟者有啰字是垢障。有鄔聲是三昧也。即奢么他謂三昧也。拏是空義。第五字即大空三昧也。薩是堅義。頗是法義。了知世間如聚沫故易破敗也。傍有阿字之點即行也。吒是戰義能敵障怖令破也。也是乘義也。𤙖是大空行三昧如上說。怛(是如如也)啰是無垢也。迦是作也。謂一切法無作也。唅字訶是行義。又有阿聲是怖魔障金剛三昧也。點即大空也。以此大空不動動行。大怖一切魔障也。鑁字么是我義。入阿字門即無我也。又以此大空無我三昧。而怖畏眾魔。以此字亦有阿聲及點也。訶嚧唅鬃四字皆有阿聲。即是重重怖魔。極怖內外二障之義也。若聖者不動主真言了。
次降三世明王真言。皆是毗盧遮那如來。住於法幢高峰觀加持三昧。如初序品中說也。如來說此二明。皆是彼法佛三昧。為令行人從初發菩提心。守護增長令產生佛果圓。終不退失不墮在非道者。即不動明王
【現代漢語翻譯】 現代漢語譯本： 所謂暴惡之中又甚暴惡也)摩訶嚧瑟拏(Maharudra，大忿怒也)薩頗吒也(Sphotaya，破壞也)𤙖(Bhi，恐怖也)怛啰迦(Traka，堅固也)唅(Ham，平)鑁(Vam，無甘反)
用后二字為種子。諸句義皆成就此也。初戰荼者。戰是死義。入阿字門即是本無生死義也。荼是戰義。以此無生死大勢之主。即與諸四魔戰也。次么是我義。入阿字門即無我亦是空也。訶是喜義亦是行也。嚧瑟者有啰字是垢障。有鄔聲是三昧也。即奢么他謂三昧也。拏是空義。第五字即大空三昧也。薩是堅義。頗是法義。了知世間如聚沫故易破敗也。傍有阿字之點即行也。吒是戰義能敵障怖令破也。也是乘義也。𤙖是大空行三昧如上說。怛(是如如也)啰是無垢也。迦是作也。謂一切法無作也。唅字訶是行義。又有阿聲是怖魔障金剛三昧也。點即大空也。以此大空不動動行。大怖一切魔障也。鑁字么是我義。入阿字門即無我也。又以此大空無我三昧。而怖畏眾魔。以此字亦有阿聲及點也。訶嚧唅鬃四字皆有阿聲。即是重重怖魔。極怖內外二障之義也。若聖者不動主真言了。
次降三世明王真言。皆是毗盧遮那如來(Vairocana Buddha)。住於法幢高峰觀加持三昧。如初序品中說也。如來說此二明。皆是彼法佛三昧。為令行人從初發菩提心。守護增長令產生佛果圓。終不退失不墮在非道者。即不動明王(Acala)。
【English Translation】 English version: That which is most violent among the violent) Maharudra (Maharudra, meaning great wrath) Sphotaya (Sphotaya, meaning destruction) Bhi (Bhi, meaning terror) Traka (Traka, meaning firm) Ham (Ham, meaning peace) Vam (Vam)
Using the last two syllables as seeds. All the meanings of the phrases are accomplished by this. Firstly, 'Chanda': 'Chan' means death. Entering the 'A' gate means originally there is no birth and death. 'Da' means war. With this lord of great power who has no birth and death, one battles with the four maras. Secondly, 'Ma' means 'I'. Entering the 'A' gate means no self, which is also emptiness. 'Ha' means joy, also means action. 'Rudra': 'Ra' means defilement and obstruction. 'U' sound means samadhi. That is, shamatha means samadhi. 'Na' means emptiness. The fifth syllable means great emptiness samadhi. 'Sa' means firm. 'Pha' means dharma. Knowing that the world is like foam, therefore easily broken. The dot beside the 'A' means action. 'Ta' means war, able to defeat obstructions and fear, causing destruction. 'Ya' also means vehicle. 'Bhi' is the great emptiness action samadhi as mentioned above. 'Tra' means suchness. 'Ra' means without defilement. 'Ka' means making. Meaning all dharmas are without making. The syllable 'Ham': 'Ha' means action. Also, the 'A' sound is the vajra samadhi that terrifies demons and obstructs. The dot means great emptiness. With this great emptiness, without moving, moving and acting, greatly terrifying all demonic obstructions. The syllable 'Vam': 'Ma' means 'I'. Entering the 'A' gate means no self. Also, with this great emptiness and no-self samadhi, one inspires fear in all demons. This syllable also has the 'A' sound and a dot. The four syllables 'Ha', 'Ru', 'Ham', 'Vam' all have the 'A' sound, which means repeated terrorizing of demons, the meaning of extremely terrifying both internal and external obstructions. If the sage understands the immovable lord's mantra.
Next is the Trailokyavijaya Vidyaraja (Trailokyavijaya Vidyaraja) mantra. All are Vairocana Buddha (Vairocana Buddha). Abiding in the Dharma banner peak observation, the samadhi of empowerment. As said in the initial introductory chapter. The Tathagata speaks of these two vidyas. All are that Dharma Buddha's samadhi. In order to cause practitioners to initially generate bodhicitta, protect and increase it, causing the generation of the perfect Buddha fruit. Ultimately not regressing, not falling into non-paths. That is, Acala (Acala).
是也。為降伏世間難調眾生故。即降三世明王是也。相次說之。所謂三世者。世名貪瞋癡。降此三毒名降三世。又由如過去貪故今受此貪報之身。復生貪業受未來報。三毒皆爾。名為降三世也。複次三世者名為三界。謂毗盧遮那如來。始從有頂迄至下地。從上向下相次。一一天處皆化。化無量眷屬大天之主。今勝彼天百千萬倍。彼怖未曾有。更有何眾生而勝我耶。乃至以法而降伏之。即次第而下。以能降伏三世界主故。名降三世明王也。
訶訶訶(訶是行義是喜義。此三行者。即是三乘人行也。此字行即此三行本來不生。由本不生故即越此三行。是為佛行也)毗薩么(二合)曳(此是奇哉怪哉之義也。如佛常教。以慈對治于瞋。以無貪治貪。以正見治邪見今乃以大忿瞋而除忿瞋。以大貪除一切貪。此則最難解難信。故言怪哉也)薩嚩怛多揭多(一切諸佛也)毗舍也(境界也)三婆嚩(生也。謂從諸佛境而生也佛境者所謂諸法實相。從此實相而生故號為降三世也)帝(入)㘑(二合)路迦也(二合)(此是三世也)吠阇也(此是降勝之義也)𤙖(義同上說)惹(呼召驚覺之義也。若誦此。能遍入一切眾生之心而驚覺之。令障盡等於法身之佛也)
然此真言。以此帝㘑字為體。上有多聲即是如如之義。啰是垢
【現代漢語翻譯】 現代漢語譯本：是的。爲了降伏世間難以調伏的眾生，所以顯現降三世明王（Gōzanze Myōō，意為降伏過去、現在、未來三世的明王）。接下來依次解釋。所謂『三世』，指的是貪、嗔、癡。降伏這三種毒素，就叫做降三世。又比如，因為過去貪婪，所以今生承受貪婪的果報，又因為產生貪婪的業力而承受未來的果報，嗔和癡也是如此。這就叫做降三世。再者，『三世』也指三界。毗盧遮那如來（Vairocana，意為光明遍照）從有頂天開始，一直到下方的地面，從上到下依次顯化，在每一層天都化現無量眷屬和諸大天之主。現在（明王）勝過那些天百千萬倍，那些天感到恐懼，覺得前所未有，心想：『還有什麼眾生能勝過我呢？』（明王）乃至用佛法來降伏他們，就這樣次第而下。因為能夠降伏三世界之主，所以叫做降三世明王。 訶訶訶（ha ha ha，訶是行義，是喜義。這三個『行』字，指的是聲聞乘、緣覺乘、菩薩乘三乘人的修行。這個『行』字，指的是這三種修行本來不生，因為本來不生，所以就超越這三種修行，這就是佛的修行）毗薩么（vismaya，二合）（這是奇哉怪哉的意思。如同佛經常教導的，用慈悲來對治嗔恨，用無貪來對治貪婪，用正見來對治邪見，現在卻用大忿怒來去除忿怒，用大貪慾來去除一切貪慾，這實在是難以理解難以相信，所以說是怪哉）薩嚩怛多揭多（sarva-tathāgata，一切諸佛）毗舍也（viṣaya，境界）三婆嚩（sambhava，生，指的是從諸佛的境界而生。佛的境界就是諸法實相，從這實相而生，所以號為降三世）帝（te，入）㘑（trai，二合）路迦也（trailokya，二合）（這是三世）吠阇也（vijaya，這是降伏勝利的意思）𤙖（同上）惹（ja，呼召驚覺的意思。如果誦唸這個，就能遍入一切眾生之心而驚覺他們，使他們的障礙消除，等於證得法身佛） 然而這個真言，以『帝㘑』字為體。上面的多個音節就是如如之義。啰是垢（rā，塵垢）
【English Translation】 English version: Yes. In order to subdue the difficult-to-tame beings in the world, (the deity) manifests as Gōzanze Myōō (Trailokyavijaya, meaning the Wisdom King who subdues the three worlds of past, present, and future). Next, I will explain it in order. The so-called 'three worlds' refer to greed, hatred, and ignorance. Subduing these three poisons is called subduing the three worlds. Furthermore, for example, because of greed in the past, one now receives the karmic retribution of a greedy body, and because of generating greedy karma, one receives future retribution. The same applies to hatred and ignorance. This is called subduing the three worlds. Moreover, 'three worlds' also refers to the three realms. Vairocana (meaning 'the light that shines everywhere') Buddha, starting from the highest heaven down to the lowest ground, manifests in order from top to bottom, transforming countless retinues and lords of the great heavens in each heaven. Now (the Wisdom King) surpasses those heavens by hundreds of thousands of times. Those heavens feel fear, feeling unprecedented, thinking, 'What being could surpass me?' (The Wisdom King) then subdues them with the Dharma, descending in order. Because he is able to subdue the lords of the three worlds, he is called Trailokyavijaya. Haha ha (ha ha ha, 'ha' means action, means joy. These three 'actions' refer to the practices of the three vehicles: Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna. This 'action' means that these three practices are originally unborn. Because they are originally unborn, they transcend these three practices, and this is the practice of the Buddha.) vismaya (This means 'how strange and wonderful!' As the Buddha often teaches, use loving-kindness to counteract anger, use non-greed to counteract greed, and use right view to counteract wrong view. Now, however, one uses great wrath to remove wrath, and great desire to remove all desires. This is truly difficult to understand and difficult to believe, so it is said to be strange and wonderful.) sarva-tathāgata (all Buddhas) viṣaya (realm) sambhava (birth, referring to being born from the realm of all Buddhas. The realm of the Buddhas is the true nature of all dharmas, and from this true nature one is born, therefore he is called Trailokyavijaya.) te (enter) trai (three worlds) trailokya (the three worlds) vijaya (this means subduing and victory) (same as above) ja (meaning to summon and awaken. If one recites this, one can enter the hearts of all beings and awaken them, causing their obstacles to be removed, equivalent to attaining the Dharmakaya Buddha.) However, this mantra takes the syllable 'te trai' as its essence. The multiple syllables above are the meaning of 'as it is'. rā is dirt (rā, defilement)
障。有伊聲即是三昧。以如如之體即是本來不生。以不生故。即垢障亦自本來不生。稱此理而修定慧俱足。故能降伏三世也。
次聲聞真言。
醯都(因也)缽啰(二合)底也(二合緣也)也毗揭多(離也)羯磨(業)泥社多(生也)𤙖(怖障也)
通釋云離因緣生也。生由於業。離生即由離業也。初醯(有訶聲是行是喜。即聲聞行也三昧伊聲聲聞定也)次都字(有多聲。即聲聞所入如如也。亦有鄔聲三昧)次缽字(聲聞所見第一義也)次啰字(小乘所對六塵也)帝也(乘如之義也。即是聲聞所乘之義也)毗(有嚩聲是縛也。伊聲三昧也)揭多(離也)余以類廣說之。怖障義如上所說。但以聲聞行為異。此是法佛大悲願力為利有情。於三昧中而現聲聞緣覺真言。若眾生應以此法入道者。令從此門入大悲藏也。
次緣覺真言。
嚩(言語道斷義也。即是如上所說緣覺證極無言說界也。自從此中得證。復以此法利益眾生。自己通達。亦以此法利他也)
如上說。聲聞緣覺以句法為真言。今以一字者。此是宗極之要。即彼極修行住處故。用一字也。
次諸佛菩薩心真言。
薩嚩勃馱(一切佛也)菩提薩埵(菩薩也)訶㗚(二合)娜耶(心也)[帝*也]毗舍禰(入也此總
【現代漢語翻譯】 現代漢語譯本：
障。有伊聲即是三昧（Samadhi，定）。以如如之體即是本來不生。以不生故，即垢障亦自本來不生。稱此理而修定慧俱足，故能降伏三世也。 次聲聞真言。 醯都(因也)缽啰(二合)(Pratya，緣也)底也(二合)也毗揭多(離也)羯磨(Karma，業)泥社多(生也)𤙖(怖障也) 通釋云離因緣生也。生由於業，離生即由離業也。初醯(有訶聲是行是喜，即聲聞行也三昧伊聲聲聞定也)次都字(有多聲，即聲聞所入如如也。亦有鄔聲三昧)次缽字(聲聞所見第一義也)次啰字(小乘所對六塵也)帝也(乘如之義也，即是聲聞所乘之義也)毗(有嚩聲是縛也，伊聲三昧也)揭多(離也)余以類廣說之。怖障義如上所說。但以聲聞行為異。此是法佛大悲願力為利有情，於三昧中而現聲聞緣覺真言。若眾生應以此法入道者，令從此門入大悲藏也。 次緣覺真言。 嚩(言語道斷義也，即是如上所說緣覺證極無言說界也。自從此中得證，復以此法利益眾生，自己通達，亦以此法利他也) 如上說，聲聞緣覺以句法為真言。今以一字者，此是宗極之要，即彼極修行住處故，用一字也。 次諸佛菩薩心真言。 薩嚩勃馱(Sarva Buddha，一切佛也)菩提薩埵(Bodhisattva，菩薩也)訶㗚(二合)(Hrdaya，心也)[帝*也]毗舍禰(入也此總
【English Translation】 English version:
Obstruction. The sound 'I' is Samadhi (concentration). The nature of 'suchness' (Tathata) is originally unborn. Because it is unborn, the defilements and obstructions are also originally unborn. By conforming to this principle and cultivating both concentration and wisdom, one can subdue the three realms. Next is the mantra of the Sravakas (voice-hearers). Hētu (cause) Pratya (condition) ya vi-gata (separated from) karma (action) ni-sata (born) bhayam (fear, obstruction). The general explanation is 'separated from cause and condition of birth'. Birth is due to karma; separation from birth is due to separation from karma. First, 'he' (with the sound 'ha', meaning practice and joy, which is the practice of the Sravakas; the sound 'I' in Samadhi is the concentration of the Sravakas). Next, the syllable 'tu' (with the sound 'ta', which is the suchness entered by the Sravakas; also with the sound 'u' in Samadhi). Next, the syllable 'pat' (the ultimate truth seen by the Sravakas). Next, the syllable 'ra' (the six dusts confronted by the Hinayana). 'Tiya' (the meaning of riding on suchness, which is the meaning of what the Sravakas ride). 'Vi' (with the sound 'va', meaning bondage; the sound 'I' is Samadhi). 'Gata' (separated from). The rest can be explained broadly by analogy. The meaning of fear and obstruction is as explained above, but it differs in the practice of the Sravakas. This is the great compassionate vow power of the Dharma Buddha to benefit sentient beings, manifesting the mantras of the Sravakas and Pratyekabuddhas (solitary Buddhas) in Samadhi. If sentient beings should enter the path through this Dharma, let them enter the treasury of great compassion through this gate. Next is the mantra of the Pratyekabuddhas. Va (the meaning of the cessation of the path of language, which is the realm of ultimate speechlessness attained by the Pratyekabuddhas as described above. Having attained enlightenment from this, they further benefit sentient beings with this Dharma; having understood it themselves, they also benefit others with this Dharma). As mentioned above, the Sravakas and Pratyekabuddhas use phrases as mantras. Now, using a single syllable indicates the essence of the doctrine, which is the place where they ultimately practice and abide; therefore, a single syllable is used. Next are the heart mantras of all Buddhas and Bodhisattvas. Sarva Buddha (all Buddhas), Bodhisattva (Bodhisattva), Hrdaya (heart), [帝*也] vi-sani (enter, this is the general)
釋言入一切諸佛菩薩心也)娜么(歸命)薩嚩毗睇(與愿也謂與一切智智之愿也。薩是堅義。能離諸堅也離非堅也)
上啰是垢下嚩是縛也。毗是言語道斷。又有三昧也。睇是授與義。伊聲是三昧也猶自足故則與人。猶自得一切智智故。能以此愿與人也。當此是諸佛之心。帝也(二合)此字為種子。與上句阿聲相連。正以此阿聲為種子體也。即本不生義也。
次普世天等諸心真言。
嚧迦嚧迦(世間也。即是闇冥之義。所謂無明也。此字側皆有阿聲。即本無義也。無暗即是真明也。阿嚧迦是明)迦啰也(作也。所謂是照義。作明也。以作明相。現此八部等普之身。而除彼暗使作明行。作是明令世間明也)薩縛提婆(天也)那伽(龍也)夜乞叉(如字也)健闥縛(如字)阿修羅(如字)揭露荼(樂主)緊那羅(樂聲)摩呼羅伽(如字)你(等諸部攝)訶㗚馱夜娜夜(二合心也)迦沙也(攝也。此八部等心而令作明也)費只多羅(二合)揭帝(種種行也。亦是巧色之義隨類示現一切可愛樂身名巧色也。亦是雜色義。以種種行種種雜色法。門而除世間之暗。即諸明中無比之義也)
以最初路字為種子也。
次一切諸佛真言。
薩縛他(一切也)毗末底(無慧也。以無慧故名之為疑。此
【現代漢語翻譯】 現代漢語譯本 釋言入一切諸佛菩薩心也) 娜么(Namo，歸命) 薩嚩毗睇(Sarva vidhe，與愿也，謂與一切智智之愿也。薩是堅義，能離諸堅也，離非堅也)。 上啰(Ra)是垢，下嚩(Va)是縛也。毗(Bhi)是言語道斷，又有三昧也。睇(dhe)是授與義。伊(I)聲是三昧也，猶自足故則與人，猶自得一切智智故，能以此愿與人也。當此是諸佛之心。帝也(二合)(te)此字為種子，與上句阿(A)聲相連，正以此阿聲為種子體也，即本不生義也。 次普世天等諸心真言。 嚧迦嚧迦(Loka Loka，世間也，即是闇冥之義，所謂無明也。此字側皆有阿(A)聲，即本無義也，無暗即是真明也。阿嚧迦(Aloka)是明) 迦啰也(Karaya，作也，所謂是照義，作明也，以作明相，現此八部等普之身，而除彼暗使作明行，作是明令世間明也) 薩縛提婆(Sarva deva，天也) 那伽(Naga，龍也) 夜乞叉(Yaksa，如字也) 健闥縛(Gandharva，如字) 阿修羅(Asura，如字) 揭露荼(Garuda，樂主) 緊那羅(Kinnara，樂聲) 摩呼羅伽(Mahoraga，如字) 你(Ni，等諸部攝) 訶㗚馱夜娜夜(Hrdaya naya，二合，心也) 迦沙也(Kasaya，攝也，此八部等心而令作明也) 費只多羅(Vicitra，二合) 揭帝(Gate，種種行也，亦是巧色之義，隨類示現一切可愛樂身名巧色也，亦是雜色義，以種種行種種雜色法，門而除世間之暗，即諸明中無比之義也)。 以最初路(Lu)字為種子也。 次一切諸佛真言。 薩縛他(Sarvatha，一切也) 毗末底(Vimati，無慧也，以無慧故名之為疑，此
【English Translation】 English version It is said that it enters the hearts of all Buddhas and Bodhisattvas.) Namo (歸命, Taking refuge). Sarva vidhe (與愿也, Granting wishes, meaning granting the wish of all-knowing wisdom. 'Sarva' means firm, capable of separating all firmness, separating non-firmness). Ra (啰) is impurity, Va (嚩) is bondage. Bhi (毗) means the cessation of the path of language, and also has Samadhi. Dhe (睇) means giving. The sound I (伊) is Samadhi, because it is self-sufficient, it gives to others. Because it has obtained all-knowing wisdom, it can give this wish to others. This is the heart of all Buddhas. Te (帝也, two combined) This syllable is the seed, connected to the sound A (阿) in the previous phrase, and this A sound is precisely the body of the seed, which is the meaning of 'originally unborn'. Next, the true words of the hearts of all the world's heavens, etc. Loka Loka (嚧迦嚧迦, the world, which is the meaning of darkness, so-called ignorance. This syllable all has the sound A (阿) beside it, which is the meaning of originally non-existent. No darkness is true brightness. Aloka (阿嚧迦) is brightness). Karaya (迦啰也, making, so-called illuminating, making brightness. By making the appearance of brightness, it manifests the universal bodies of these eight classes, etc., and removes their darkness, causing them to act with brightness, making brightness to make the world bright). Sarva deva (薩縛提婆, all gods, heavens). Naga (那伽, dragon). Yaksa (夜乞叉, as in the text). Gandharva (健闥縛, as in the text). Asura (阿修羅, as in the text). Garuda (揭露荼, lord of music). Kinnara (緊那羅, sound of music). Mahoraga (摩呼羅伽, as in the text). Ni (你, including all these classes). Hrdaya naya (訶㗚馱夜娜夜, two combined, heart). Kasaya (迦沙也, gathering, gathering the hearts of these eight classes, etc., and causing them to act with brightness). Vicitra (費只多羅, two combined). Gate (揭帝, various practices, also the meaning of skillful colors, manifesting all lovable bodies according to their kind is called skillful colors, also the meaning of mixed colors, using various practices and various mixed-color dharmas as a door to remove the darkness of the world, which is the meaning of unparalleled among all brightnesses). Using the initial syllable Lu (路) as the seed. Next, the true words of all Buddhas. Sarvatha (薩縛他, all). Vimati (毗末底, without wisdom, because of no wisdom it is called doubt, this
字正釋為疑也)毗結啰拏(除也。此色塵葉之義如人除棄穢名為除棄也)達摩馱都(法界也。謂除一切無慧。皆令住於法界也)涅阇多(生也。此涅字即是大空三昧。從此而生。即是法界生也)參參訶(此三字者皆是種子也。薩是堅義。猶除此堅固為最勝生也。點是入三昧。如二乘入于涅槃。此即是堅固義。乃至若有堅者。即是生住之相故。一切動法皆是不安。猶極除此。都有重空三昧之義。訶即此行。所謂如來行)
次守護者真言。此即是不可越。正為難持(謂力持義觀瞻不可得也亦有難降伏義)法佛奉教者常在內門右邊也。名為不可越使者。諸佛三昧耶威力。不可過越也。金剛之戒奉以行之。一切不敢違越也。亦名無能見者。由此奉教者威猛熾盛如百千日無敢視者。猶如初生小兒不堪仰視日輪。故以為名也。常在佛內門。有所教命如說而行。故名奉教者。
奴達哩沙(此是其名。即是不可視越義也。馱達是法界有羅聲是無垢。奢即奢磨他也)摩訶嚧瑟拏(大忿怒也)佉佗也(吃也。謂啖一切妄相煩惱也。以佉字為種子。諸字皆為釋此。即空義也。陀即與義。也是乘義也)薩縛怛他揭多(一切如來也)瞻(長聲呼之。是教敕也。與前句阿聲連)俱嚧(作也。即令行如來教敕也。隨所教敕而作不相違。可
【現代漢語翻譯】 現代漢語譯本： 『字正』解釋為疑惑。『毗結啰拏』（除去。此指色塵之義，如同人除去穢物稱為除去）。『達摩馱都』（法界。意為除去一切無慧，皆令安住於法界）。『涅阇多』（生。此『涅』字即是大空三昧，從此而生，即是法界生）。『參參訶』（這三個字都是種子字。『薩』是堅固之義，猶如除去此堅固，為最殊勝之生。『點』是入三昧，如二乘入于涅槃。此即是堅固之義，乃至若有堅固者，即是生住之相。一切動法都是不安穩的，猶如極力除去此，都具有重空三昧之義。『訶』即是此行，所謂如來之行）。
其次是守護者真言。此即是不可超越，正是難以把持（指力量把持之義，觀瞻不可得，也有難以降伏之義）。法佛奉教者常在內門右邊，名為不可越使者。諸佛三昧耶（誓約，本誓）威力，不可超越。金剛之戒奉行之，一切不敢違越。也名無能見者，由此奉教者威猛熾盛，如百千日，無人敢直視。猶如初生的小兒，不堪仰視日輪，故以此為名。常在佛內門，有所教命，如所說而行，故名奉教者。
『奴達哩沙』（這是他的名字，即是不可視越之義。『馱達』是法界，有『羅』聲是無垢，『奢』即是奢摩他（止，禪定））。『摩訶嚧瑟拏』（大忿怒）。『佉佗也』（吃。指吞噬一切妄相煩惱。以『佉』字為種子字，諸字都是解釋此字，即空義。『陀』即是給予之義，也是乘載之義）。『薩縛怛他揭多』（一切如來）。『瞻』（長聲呼之，是教敕之意，與前句『阿』聲相連）。『俱嚧』（作。即令行如來教敕，隨所教敕而作，不相違背，可以）
【English Translation】 English version: 'Zi Zheng' is explained as doubt. 'Pijieluona' (removal. This refers to the meaning of color dust, just as a person removes filth and calls it removal). 'Damo Dhatu' (Dharma Realm. It means removing all non-wisdom, causing them all to abide in the Dharma Realm). 'Niezha Duo' (birth. This 'Nie' character is the Great Empty Samadhi, born from this, which is the birth of the Dharma Realm). 'Cansan He' (these three characters are all seed syllables. 'Sa' is the meaning of firmness, just like removing this firmness, it is the most supreme birth. 'Dian' is entering Samadhi, like the two vehicles entering Nirvana. This is the meaning of firmness, even if there is firmness, it is the aspect of birth and dwelling. All moving dharmas are unstable, just like removing this with great effort, all have the meaning of the Heavy Empty Samadhi. 'He' is this practice, the so-called practice of the Tathagata).
Next is the Guardian's mantra. This is insurmountable, precisely difficult to hold (referring to the meaning of holding with strength, observation is unattainable, and it also has the meaning of being difficult to subdue). The Dharma Buddha who receives teachings is always on the right side of the inner gate, named the Insurmountable Messenger. The power of the Samaya (vow, original vow) of all Buddhas cannot be surpassed. The Vajra precepts are followed, and no one dares to violate them. It is also named the Unseeable One, because this teaching-receiving one is fiercely powerful, like hundreds of thousands of suns, no one dares to look directly. Just like a newborn baby, unable to look up at the sun, hence this name. Always at the Buddha's inner gate, whatever is taught is practiced as said, hence the name Teaching-Receiver.
'Nu Da Li Sha' (this is his name, which is the meaning of unseeable and insurmountable. 'Dhada' is the Dharma Realm, the sound 'La' is stainless, 'Sha' is Shamatha (cessation, meditation)). 'Maha Lushena' (Great Wrath). 'Qiatuo Ye' (eat. Refers to devouring all deluded appearances and afflictions. The syllable 'Qia' is the seed syllable, and all the syllables explain this syllable, which is the meaning of emptiness. 'Tuo' is the meaning of giving, and also the meaning of carrying). 'Sarva Tathagata' (all Tathagatas). 'Zhan' (call it in a long voice, it is the meaning of command, connected to the sound 'A' in the previous sentence). 'Ju Lu' (do. That is, to carry out the Tathagata's teachings, to act according to what is taught, without contradiction, can)
瞻受教敕義也)
次相對守門者真言。
醯(呼召也)摩訶𧦹㗚(二合極也)戰荼(大忿怒暴惡也。是極忿義)阿鞞目佉(相對也準前守門)薩㗚(二合)訶拏(二合攝取也)佉陀也(食吃也。亦以佉字為種子)緊只羅曳細(何不速也)三么耶(如前解)么努薩么(二合)啰(憶念也。謂憶念三摩耶也。由忿怒甚。不可觀擬不可觀視。與前相對故為名也)
奉諸佛教敕以不可得空。食啖食一切著相眾生。難可化度降伏者令無有餘。即是大忿怒義也。
次結大界真言。如佛所說。更有無量持明。恐更有持真言者等。以不結護故。能破法事損持誦人。故設結界之法。由結界故。乃至諸持明亦不能破壞。猶比丘結界作法事。在界外比丘雖作法不能障破也。隨方皆遍也。
薩嚩多羅(二合)努揭底(一切方處所也。謂十方皆須結遍)畔陀也死曼(母減反。上句結下句界也。此意云一切方處所結界也)摩訶三昧耶(大三昧耶也。即以此大三昧耶而結諸界)你啰社(二合)底(從生也。謂從大三昧耶生也)薩末(二合)啰拏(奴皆反。憶念也。謂憶念一切佛教也)阿缽啰(二合)底訶底(無有能害也。亦云無掛礙也。亦是無能壞也。由結界故無能壞也)馱迦馱迦(光威也由光威故成界馱是法界。迦
【現代漢語翻譯】 現代漢語譯本 (瞻受教敕義也)
次相對守門者真言。
醯(呼召也) 摩訶𧦹㗚(二合極也) 戰荼(大忿怒暴惡也。是極忿義) 阿鞞目佉(相對也準前守門) 薩㗚(二合) 訶拏(二合攝取也) 佉陀也(食吃也。亦以佉字為種子) 緊只羅曳細(何不速也) 三么耶(如前解) 么努薩么(二合) 啰(憶念也。謂憶念三摩耶也。由忿怒甚。不可觀擬不可觀視。與前相對故為名也)
奉諸佛教敕以不可得空。食啖食一切著相眾生。難可化度降伏者令無有餘。即是大忿怒義也。
次結大界真言。如佛所說。更有無量持明(vidyadhara，持咒者)。恐更有持真言者等。以不結護故。能破法事損持誦人。故設結界之法。由結界故。乃至諸持明亦不能破壞。猶比丘結界作法事。在界外比丘雖作法不能障破也。隨方皆遍也。
薩嚩多羅(二合) 努揭底(一切方處所也。謂十方皆須結遍) 畔陀也死曼(母減反。上句結下句界也。此意云一切方處所結界也) 摩訶三昧耶(Mahasamaya，大三昧耶也。即以此大三昧耶而結諸界) 你啰社(二合) 底(從生也。謂從大三昧耶生也) 薩末(二合) 啰拏(奴皆反。憶念也。謂憶念一切佛教也) 阿缽啰(二合) 底訶底(無有能害也。亦云無掛礙也。亦是無能壞也。由結界故無能壞也) 馱迦馱迦(光威也由光威故成界馱是法界。迦
【English Translation】 English version (Contemplating and receiving the meaning of the Buddha's teachings)
Next is the true word for facing the gatekeeper.
Hē (calling out) Mahā-krodha (greatest anger) Caṇḍa (great wrath, violent and evil, meaning extreme anger) Abhimukha (facing, same as the previous gatekeeper) Sarva (all) Haraṇa (seizing) Khādya (eating, also using the syllable 'kha' as a seed syllable) Kiṃcira yasi (why not quickly?) Samaya (as explained before) Manusmara (remembering, meaning remembering the Samaya. Because of extreme anger, it is impossible to observe or look at, hence the name 'facing').
Obeying all the Buddha's teachings with unattainable emptiness, devouring all sentient beings attached to appearances, those who are difficult to transform, subdue, and eliminate completely, which is the meaning of great wrath.
Next is the true word for establishing great boundaries. As the Buddha said, there are countless more Vidyadharas (mantra holders). Fearing that there might be mantra holders who, without protective boundaries, could disrupt Dharma activities and harm those who recite mantras, the method of establishing boundaries is set forth. Because of establishing boundaries, even those Vidyadharas cannot destroy them, just as when monks establish boundaries for Dharma activities, monks outside the boundaries cannot obstruct or break them. It extends in all directions.
Sarva-tra anugati (all directions and places, meaning all ten directions must be completely bounded) Bandhaya sīmāṃ (the previous phrase binds the boundary of the next phrase, meaning bounding all directions and places) Mahā-samaya (great Samaya, using this great Samaya to establish all boundaries) Nirjāti (born from, meaning born from the great Samaya) Smaraṇa (remembering, meaning remembering all the Buddha's teachings) Apratihata (cannot be harmed, also meaning without hindrance, also meaning cannot be destroyed, because of establishing boundaries, it cannot be destroyed) Dhakka Dhakka (light and power, the boundary is formed by light and power, 'Dha' is the Dharma realm, 'Ka'
作也。言法界體離諸作離作即是法界也)遮啰遮啰(遮是滅義。謂生滅遷移也。羅是垢障也。句亦是行。平聲。是遍往十方結也。亦是行即是來去也。重稱之即是極來之義此是急來也)畔陀畔陀(釋句是結義也。上是能義下是空。猶無能邪破等於虛空。以此結界故無能壞也)娜奢(上聲十也)你膻(方也。即是結十方也)薩縛怛他揭多(一切佛也)奴壤多(教也。是一切諸佛之教。前所念令憶念也)缽啰(二合)嚩啰(所證也)達摩(法也。即諸佛所證之法也)羅(入)陀(獲也證也得也)毗阇曳(即無能勝也。于諸障中為勝。即不可敗壞)薄伽筏底(此是真言主也。嘆世尊德也)毗俱㘑(除也。能除垢也初勸除。亦是勸念令作)毗俱麗(前句除有相垢也。正是莫作正是除也。后句除離相之垢即是除一切障也)隸(種子也)嚕(長引)補𠼝(句義是宮也處所也。以真法除垢相。即是諸佛所住之宮。令同此界也)
更加微炬麗字也。但以此最後句中隸字為種子。羅是相。加此翳聲即是三昧。具一切相而離諸相。此是界之體相也。以下說種子字(從一字能生多故名種子也)。
惡(菩提種子也。凡持誦者。皆有此心希求無上菩提故先說此字。從此生一切法也。即菩提心也) 阿(行也。即是修菩提行之種子成
【現代漢語翻譯】 現代漢語譯本 作也。(『作』，指造作。意思是說，法界的本體是遠離一切造作的，遠離造作即是法界本身。)遮啰遮啰(『遮』是滅的意思，指生滅遷移。『羅』是垢障的意思。這句也是『行』的意思，讀作平聲，是遍往十方結界的意思，也是『行』，即是來去的意思。重複稱念，就是極快到來的意思，這是急速到來的意思。)畔陀畔陀(解釋這句是結界的意思。『上』是能，『下』是空，就像沒有能力破壞等於虛空。用這個來結界，所以沒有能破壞的。)娜奢(讀上聲，是十的意思。)你膻(方位的『方』，就是結十方的意思。)薩縛怛他揭多(一切佛。)奴壤多(教導，是一切諸佛的教導，前面所念的是爲了憶念。)缽啰(合音)嚩啰(所證得的，)達摩(法，即諸佛所證得之法。)羅(入)陀(獲得，證得，得到。)毗阇曳(即無能勝，在一切障礙中為勝，即不可敗壞。)薄伽筏底(這是真言的主，讚歎世尊的功德。)毗俱㘑(除去，能除去垢，開始勸請除去，也是勸請唸誦令作。)毗俱麗(前一句除去有相的垢，正是莫作，正是除去。后一句除去離相的垢，即是除去一切障礙。)隸(種子。)嚕(長音)補𠼝(這句的意思是宮殿，處所。用真法除去垢相，即是諸佛所住的宮殿，令同此界。) 更加微炬麗字。但以此最後句中隸字為種子。羅是相。加此翳聲即是三昧(Samadhi)。具一切相而離諸相。此是界之體相也。以下說種子字(從一字能生多故名種子也)。 惡(菩提(Bodhi)種子也。凡持誦者，皆有此心希求無上菩提(Bodhi)故先說此字。從此生一切法也。即菩提(Bodhi)心也) 阿(行也。即是修菩提(Bodhi)行之種子成
【English Translation】 English version 『作也』 (Zuo ye). ('Zuo' means creation. It means that the essence of Dharmadhatu (法界) is far from all creation, and being away from creation is Dharmadhatu itself.) 遮啰遮啰 (Zhe luo zhe luo) ('Zhe' means extinction, referring to the migration of birth and death. 'Luo' means defilement and obstacles. This sentence also means 'action,' pronounced in the first tone, meaning to universally bind the boundaries of the ten directions. It also means 'action,' which is coming and going. Repeating it means arriving very quickly, which is the meaning of rapid arrival.) 畔陀畔陀 (Pan tuo pan tuo) (Explaining this sentence means binding the boundaries. 'Shang' is ability, 'Xia' is emptiness, like having no ability to destroy equals emptiness. Using this to bind the boundaries, so there is no ability to destroy.) 娜奢 (Na she) (Pronounced in the rising tone, meaning ten.) 你膻 (Ni tan) (The 'fang' in direction, meaning to bind the ten directions.) 薩縛怛他揭多 (Sa fuo ta ta jie duo) (All Buddhas.) 奴壤多 (Nu rang duo) (Teaching, it is the teaching of all Buddhas, what was recited earlier is for remembrance.) 缽啰 (Bo la) (Combined sound) 嚩啰 (Po la) (What is attained,) 達摩 (Da mo) (Dharma (法), that is, the Dharma (法) attained by all Buddhas.) 羅 (Luo) (Enter) 陀 (Tuo) (Obtain, realize, get.) 毗阇曳 (Pi she ye) (That is, invincible, being victorious in all obstacles, that is, indestructible.) 薄伽筏底 (Bo qie fa di) (This is the lord of the mantra, praising the virtues of the World Honored One.) 毗俱㘑 (Pi ju li) (Remove, able to remove defilement, initially requesting removal, also requesting recitation to do.) 毗俱麗 (Pi ju li) (The previous sentence removes the defilement of form, it is precisely not doing, it is precisely removing. The latter sentence removes the defilement of being away from form, that is, removing all obstacles.) 隸 (Li) (Seed.) 嚕 (Lu) (Prolonged sound) 補𠼝 (Bu chi) (The meaning of this sentence is palace, place. Using true Dharma (法) to remove the defilement of form, that is, the palace where all Buddhas reside, making it the same as this realm.) Adding the word '微炬麗' (Wei ju li). But taking the '隸' (Li) in this last sentence as the seed. '羅' (Luo) is form. Adding this '翳' (Yi) sound is Samadhi (三昧). Possessing all forms and being away from all forms. This is the essence of the boundary. The following explains the seed syllable (because one syllable can generate many, it is called a seed). 惡 (E) (Bodhi (菩提) seed. All those who uphold and recite have this mind, hoping for unsurpassed Bodhi (菩提), so this syllable is spoken first. From this, all Dharmas (法) arise. That is, the Bodhi (菩提) mind.) 阿 (A) (Action. That is, cultivating the Bodhi (菩提) practice to achieve
就福智故) 暗(成菩提種子也。前字是菩提心。更加上點即是大空證此大空是成菩提) 惡(涅槃種子。也傍有二點者皆急呼之是訶聲也。是除遣之義。遣諸垢是入涅槃也) 訶(去聲降三世也。訶是行。加阿聲是極行。以此除遣諸行。則是不行一切行。故有除遣義以此能降三世也) 悍(不動主也。訶是行。阿聲又是行點即大空。由住是位能降一切。為菩提心作大護也) 阿(除蓋障也。阿是障。傍有二點即是除。遣此即除蓋障義也) 娑(上觀自在也。娑是諸漏傍有二點即是訶除遣諸漏無漏之觀故自在也)
縛(金剛手也。縛義。傍有二點即是除諸縛也。此是金剛種子也) 瞞(文殊師利也。本體即是空。上又點又是空。所謂大空也。越十八空名為大空住空之位名為大空即是大般若也) 嚴(虛空眼也。伽是去來離去來。法即同大空故加點也) 㘕(一切佛菩薩。皆從是中來法界也。啰是垢。上有點是。離垢同於大空。是法界義也) 欠(大勤種子也。佛坐道場伏諸魔。故一切天人號為大勤勇也即毗盧遮那也。佉是空義上點是大空以大空凈一切空也) 髯(水自在菩薩也。由從水生名水自在。即菩薩名也。大本中有之今此漫荼羅位不言安置處。當詳。阇是生義除諸生滅同於大空也) 耽(多羅尊也。多是
【現代漢語翻譯】 現代漢語譯本： 就福智的緣故，暗字代表菩提種子（成就菩提的種子。前面的字是菩提心，加上點就是大空，證得此大空才能成就菩提）。 惡字代表涅槃種子（也，旁邊有兩點，都要急促地呼出，是『訶』的聲音，是除去的意思。除去各種污垢就是進入涅槃）。 訶字（去聲，降伏三世。『訶』是行，加上『阿』的聲音就是極行，用這個除去各種行為，就是不行一切行，所以有除去的意義，用這個能降伏三世）。 悍字（不動主。『訶』是行，『阿』的聲音又是行，點就是大空。由於安住在這個位置，能降伏一切，為菩提心作大護衛）。 阿字（除去蓋障。『阿』是障礙，旁邊有兩點就是除去，除去這個就是除去蓋障的意義）。 娑字（上觀自在。『娑』是各種煩惱，旁邊有兩點就是『訶』，除去各種煩惱，無煩惱的觀，所以自在）。 縛字（金剛手。『縛』的意義，旁邊有兩點就是除去各種束縛。這是金剛種子）。 瞞字（文殊師利（Manjusri）。本體就是空，上面又有點又是空，所謂大空。超越十八空名為大空，安住于空的位置名為大空，就是大般若）。 嚴字（虛空眼。伽字是去來，離開去來，法就等同於大空，所以加上點）。 㘕字（一切佛菩薩，都從這裡來，法界。啰字是污垢，上面有點是離開污垢，等同於大空，是法界的意義）。 欠字（大勤種子。佛坐在道場降伏各種魔，所以一切天人都稱為大勤勇，就是毗盧遮那（Vairocana）。佉字是空義，上面的點是大空，用大空凈化一切空）。 髯字（水自在菩薩。由於從水而生，名為水自在，就是菩薩的名字。大本中有這個，現在這個曼荼羅（Mandala）的位置沒有說安置在哪裡，應當詳細考察。阇字是生義，除去各種生滅，等同於大空）。 耽字（多羅尊（Tara）。多是
【English Translation】 English version: Because of merit and wisdom, the syllable 'am' represents the seed of Bodhi (the seed for achieving Bodhi. The preceding syllable is the Bodhi mind; adding a dot signifies the Great Void, and realizing this Great Void leads to the attainment of Bodhi). The syllable 'ah' represents the seed of Nirvana (also, with two dots beside it, they should be pronounced quickly, sounding like 'ha,' which means to remove. Removing all defilements is entering Nirvana). The syllable 'hah' (with a falling tone, subduing the three realms. 'Hah' is action; adding the sound 'ah' is extreme action. Using this to remove all actions is not performing any action, hence the meaning of removal. With this, one can subdue the three realms). The syllable 'ham' (immovable lord. 'Hah' is action, and the sound 'ah' is also action; the dot signifies the Great Void. By abiding in this position, one can subdue everything, providing great protection for the Bodhi mind). The syllable 'a' (removing coverings and obstructions. 'A' is obstruction; having two dots beside it means to remove. Removing this is the meaning of removing coverings and obstructions). The syllable 'sah' (supreme Avalokiteshvara. 'Sah' is all outflows; having two dots beside it is 'hah,' removing all outflows, the observation without outflows, hence being self-existent). The syllable 'vah' (Vajrapani. The meaning of 'vah,' having two dots beside it means to remove all bonds. This is the Vajra seed). The syllable 'mam' (Manjusri. Its essence is emptiness; having a dot above it is also emptiness, the so-called Great Void. Transcending the eighteen emptinesses is called the Great Void, abiding in the position of emptiness is called the Great Void, which is the Great Prajna). The syllable 'gam' (the eye of space. The syllable 'ga' is going and coming, being apart from going and coming, the Dharma is the same as the Great Void, hence adding a dot). The syllable 'ram' (all Buddhas and Bodhisattvas come from this, the Dharmadhatu. The syllable 'ra' is defilement; having a dot above it is being apart from defilement, the same as the Great Void, which is the meaning of the Dharmadhatu). The syllable 'kham' (the seed of great diligence. The Buddha sits in the Bodhimanda, subduing all demons, hence all devas and humans call him the Great Diligent Hero, which is Vairocana. The syllable 'kha' is the meaning of emptiness; the dot above is the Great Void, using the Great Void to purify all emptiness). The syllable 'jam' (Water Self-Existent Bodhisattva. Because of being born from water, named Water Self-Existent, which is the name of the Bodhisattva. This is in the Great Sutra, but the position of this Mandala does not mention where to place it, it should be examined in detail. The syllable 'ja' is the meaning of birth, removing all birth and death, the same as the Great Void). The syllable 'dam' (Tara. 'Da' is
如如也。如如之性即同大空) 勃口*履 參(得大勢也。娑是諸漏。同於觀音種子。而上有點。言此諸漏即同大空也) 半(自處。觀音部母也。跛是第一義體猶如虛空也) 含(馬頭也。訶是行。加大空即大空之行也) 閻(耶輸陀羅。即蓮花部明妃。也是乘義。上有點者。言是乘清凈同於大空也) 參(寶掌菩薩種子。同大勢至以寶處為定也。以寶為手。故寶從彼生也。亦有常義也亦有作義也) 髯(光網菩薩。即文殊眷屬義亦同前) 婆(上。釋迦也。婆是三有。傍有二點。即是除遣三有義也) 𤙖吒藍(上訶是行。下鄔是三昧。上點是大空也) 藍(下吒是戰敵。啰是垢。傍鄔聲三昧。上有大空)
右三佛頂種子。同前以次配之。
鄰(白傘也羅是相。上點相同大空也) 苫(社是障也。是怨敵相對義。一切有對法。同於大空無勝劣也) 賜(信反最勝佛頂也。娑是堅固。離堅非堅即是大空。又有三昧也) 怛口*憐(多是如如。啰是垢。又有三昧及大空義此火聚也) 訶啉(二合)(訶是行。啰是垢鄔是三昧。點是大空此是除蓋障佛頂)
右五佛頂種子。
耽含半含閻(如如也。上有
【現代漢語翻譯】 現代漢語譯本： 如如也。（如如之性即同大空）勃[口*履]（bó lì）（毗俱知也。婆即三有，哩是三昧，於三有中而得自在。傍有二點，除遣三有也。）參（sān）（得大勢也。娑是諸漏，同於觀音種子，而上有點，言此諸漏即同大空也。）半（bàn）（自處，觀音部母也。跛是第一義體，猶如虛空也。）含（hán）（馬頭也。訶是行，加大空即大空之行也。）閻（yán）（耶輸陀羅，即蓮花部明妃，也是乘義。上有點者，言是乘清凈，同於大空也。）參（sān）（寶掌菩薩種子，同大勢至以寶處為定也。以寶為手，故寶從彼生也。亦有常義，亦有作義也。）髯（rán）（光網菩薩，即文殊眷屬義，亦同前。）婆（pó）（上，釋迦也。婆是三有，傍有二點，即是除遣三有義也。）𤙖吒藍（hē zhà lán）（上訶是行，下鄔是三昧，上點是大空也。）藍（lán）（下吒是戰敵，啰是垢，傍鄔聲三昧，上有大空）。
右三佛頂種子，同前以次配之。
鄰（lín）（白傘也，羅是相，上點相同大空也。）苫（shān）（社是障也，是怨敵相對義。一切有對法，同於大空無勝劣也。）賜（cì）（信反最勝佛頂也。娑是堅固，離堅非堅即是大空。又有三昧也。）怛[口*憐]（dá lián）（二合）（多是如如，啰是垢，又有三昧及大空義，此火聚也。）訶啉（hē lín）（二合）（訶是行，啰是垢，鄔是三昧，點是大空，此是除蓋障佛頂）。
右五佛頂種子。
耽含半含閻（dān hán bàn hán yán）（如如也。上有
【English Translation】 English version: 'Suchness, suchness. The nature of suchness is identical to the Great Void.' Bo-[口*履] (bó lì) (Vajrakrodha. 'Bha' represents the three realms of existence (Trailokya), 'ri' is Samadhi, attaining freedom within the three realms. The two dots beside it signify the removal of the three realms.) Sam (sān) (Attaining great power. 'Sa' represents all outflows (Asrava), identical to the seed syllable of Avalokiteśvara, with a dot above, indicating that these outflows are identical to the Great Void.) Ban (bàn) (One's own place, the mother of the Avalokiteśvara family. 'Pa' is the ultimate reality, like the empty sky.) Han (hán) (Hayagriva. 'Ha' is action, adding the Great Void becomes the action of the Great Void.) Yan (yán) (Yasodhara, the consort of the Lotus family, also signifies a vehicle. The dot above indicates that this vehicle is pure, identical to the Great Void.) Sam (sān) (Seed syllable of Ratnapani Bodhisattva, similar to Mahasthamaprapta, using a jewel as a fixed point. Because the jewel is in the hand, the jewel arises from it. It also has the meaning of permanence and action.) Ran (rán) (Jalinikumara Bodhisattva, meaning the retinue of Manjushri, similar to the previous.) Bha (pó) (Above, Shakyamuni. 'Bha' represents the three realms of existence, the two dots beside it signify the removal of the three realms.) He Zha Lan (hē zhà lán) ('Ha' above is action, 'u' below is Samadhi, the dot above is the Great Void.) Lan (lán) ('Zha' below is fighting enemies, 'ra' is defilement, 'u' sound beside it is Samadhi, above is the Great Void.)
The seed syllables of the three Buddha-crowns, matching them in order as before.
Lin (lín) (White Umbrella, 'ra' is form, the dot above is identical to the Great Void.) Shan (shān) ('Sha' is obstruction, meaning relative to enemies. All relative dharmas are identical to the Great Void, without superiority or inferiority.) Ci (cì) (Reversed 'xin', the Most Victorious Buddha-crown. 'Sa' is firmness, apart from firmness and non-firmness is the Great Void. It also has Samadhi.) Da Lian (dá lián) (Combined) ('Da' is suchness, 'ra' is defilement, also has the meaning of Samadhi and the Great Void, this is a fire aggregate.) He Lin (hē lín) (Combined) ('Ha' is action, 'ra' is defilement, 'u' is Samadhi, the dot is the Great Void, this is the Buddha-crown that removes obscurations.)
The seed syllables of the five Buddha-crowns.
Dan Han Ban Yan (dān hán bàn hán yán) (Suchness, above there is
空。即如如不可得同於大空也) 𤙖(行也。入阿字即行無行又空) 微(入。第一義也離第一義也) 枳履(行也離行也) 你履(一切乘也。即乘無乘體同於空)
此五字是世明妃種子字。雖是佛化相同世間。謂天等也。遍一切所有明妃。隨取其一。
吽(無能勝種子三昧) 微(縛此地神種子字也) 枳(作三昧) 履(離相三昧) 相離(文殊使者計設尼也因髮結端嚴妙得名) 你(定空) 履(施者也定相也。陀是施也。于無相中能滿一切愿也)
此鄔波計設尼也(空定)弭履相如。前(此文殊使者。名質多也么是空是我。下羅是相。猶有相故有我。離相故無我。亦文殊師利定也)。
系(喜行) 履相(文殊使者財慧也。即是能滿一切愿皆令喜也。更有一使名阿迦沙尼。是呼召取物使者。經中少種子字未得。)
右文殊五使也。每一使各有一奉教。同種子字同使者了。
次除疑怪菩薩。
訶娑難(行行離空。又大空。所謂法甘露也)
總句是喜義(是歡喜踴躍義)。
次一切無畏施。
羅娑難(垢如上。猶此字義故有畏。若入阿字門能除一切畏也)
總句是味也(以無上真實法味滿一切愿)。
次除一切惡趣。
持懵
【現代漢語翻譯】 現代漢語譯本：空（即如如不可得，等同於大空）𤙖（行，進入阿字即是行無行，又是空）微（進入，第一義，遠離第一義）枳履（行，遠離行）你履（一切乘，即乘無乘，本體等同於空）。 這五個字是世明妃的種子字。雖然是佛化，但與世間相同，比如天等。遍及一切所有的明妃，可以隨意取用其中一個。 吽（無能勝種子三昧）微（縛此地神種子字）枳（作三昧）履（離相三昧）相離（文殊使者計設尼(Kesani)，因為髮結端莊美妙而得名）你（定空）履（施者，定相。陀(Dha)是施予。在無相之中能夠滿足一切願望）。 此鄔波計設尼也(Upakesiniya)（空定）弭履相如。前（此文殊使者，名叫質多(Citta)也。么(Ma)是空是我。下羅(Ra)是相。因為還有相所以有我，離開相就沒有我。也是文殊師利(Manjusri)的定）。 系（喜行）履相（文殊使者財慧，也就是能夠滿足一切願望，使一切都歡喜。還有一個使者名叫阿迦沙尼(Akasani)，是呼召取物的使者。經中缺少種子字，未能得到）。 以上是文殊(Manjusri)的五個使者。每一位使者各有一位奉教者，種子字與使者相同。 接下來是除疑怪菩薩。 訶娑難(Hasanan)（行行離空，又是大空。所說法甘露）。 總句是喜義（是歡喜踴躍的意義）。 接下來是一切無畏施。 羅娑難(Rasanan)（垢如上。因為這個字的意義所以有畏懼。如果進入阿字門就能去除一切畏懼）。 總句是味（用無上真實法味滿足一切願望）。 接下來是去除一切惡趣。 持懵
【English Translation】 English version: Empty (that is, Suchness is unattainable, equivalent to Great Emptiness). 𤙖 (action; entering the 'A' syllable means action without action, and also emptiness). 微 (entering; the First Meaning; being apart from the First Meaning). 枳履 (action; being apart from action). 你履 (all vehicles; that is, vehicle without vehicle, its essence being the same as emptiness). These five syllables are the seed syllables of the Worldly Vidya Queen. Although they are a transformation of the Buddha, they are the same as the worldly, such as the heavens. Pervading all Vidya Queens, one can freely choose any one of them. 吽 (Hum) (Invincible Seed Samadhi). 微 (Va) (binding the seed syllable of this earth deity). 枳 (Ki) (making Samadhi). 履 (Li) (Samadhi of being apart from characteristics). 相離 (Samli) (Manjusri's messenger Kesani (Kesani), named for her dignified and beautiful hair knots). 你 (Ni) (fixed emptiness). 履 (Li) (giver, fixed characteristic. Dha (Dha) is giving. Within no-characteristic, able to fulfill all wishes). This Upakesiniya (Upakesiniya) (empty concentration) 弭履相如(Mi Li Xiang Ru). The previous (this Manjusri's messenger, named Citta (Citta). Ma (Ma) is emptiness is me. The lower Ra (Ra) is characteristic. Because there is still characteristic, there is me; being apart from characteristic, there is no me. Also Manjusri's (Manjusri) concentration). 系 (Xi) (joyful action). 履相 (Li Xiang) (Manjusri's messenger, wealth and wisdom, that is, able to fulfill all wishes, making all joyful. There is another messenger named Akasani (Akasani), who is a messenger who summons and takes things. The sutra lacks the seed syllable, which has not been obtained). The above are Manjusri's (Manjusri) five messengers. Each messenger has one follower, the seed syllable is the same as the messenger. Next is the Bodhisattva who dispels doubts and strange things. 訶娑難 (Hasanan) (action, action apart from emptiness, and also Great Emptiness. The so-called Dharma nectar). The general phrase is the meaning of joy (it is the meaning of joyful leaping). Next is the giving of all fearlessness. 羅娑難 (Rasanan) (impurity as above. Because of the meaning of this syllable, there is fear. If one enters the 'A' syllable gate, one can remove all fear). The general phrase is taste (using the unsurpassed true Dharma taste to fulfill all wishes). Next is the removal of all evil destinies. 持懵
(法界縛)娑難(如上總句是破碎義也。如人手執物擊物令破)
次愍惠(從哀愍一切得名)。
微(縛。三昧伊聲是定)訶(喜)娑(堅)難(如上總句。以種種善巧方便。令眾生歡悅至是處也。增長積聚義) 諂(大慈生菩薩種子也。此慈極大。無比。從此慈中生也。乘也是去來義離去來同大空也) 閻(此大悲纏菩薩種子字。由大悲故自纏其心。故得名此) 縊(除一切熱惱菩薩也。能除三毒熱惱是極三昧義也。鄔亦極三昧義也) 污(此不思議慧菩薩也。以不思議慧除無慧也施也由自有故得慧與人) 灘(奢摩他。又大空寶生菩薩也。猶能生一切法寶故。得名) 衫(此寶手菩薩也。如如意殊在手能滿一切人愿。此菩薩亦爾。故得名也 儼也。第五字是空又大空也) 噞(此持地也。猶如大地持萬物佛地持眾。生此菩薩亦爾也。以此字義持一切也) 髯(染字也。亦第五字又大空經本缺菩薩名。檢前) 汔(頗是聚沫不堅義。了一切法自相如是同於大空。)
此寶印手菩薩種子也。
𧹞(堅固意菩薩也。空又空也即是堅意菩薩空內即息垢也) 鄰(虛空慧也。如空無邊無礙。是菩薩慧亦如是也) 含(虛空無垢也。此慧如空清凈無垢。行因於空行成就已等同於空) 空(如如惠來
【現代漢語翻譯】 現代漢語譯本：(法界縛)娑難（Sānán）（如上總句是破碎義，就像人手拿東西擊打物體使其破碎）。
次愍惠（從哀愍一切眾生而得名）。
微（Wēi）（縛，三昧伊聲是定）訶（Hē）（喜）娑（Suō）（堅）難（Nán）（如上總句，以種種善巧方便，令眾生歡悅至此，是增長積聚之義）諂（Chǎn）（大慈生菩薩種子，此慈極大無比，從此慈中生，乘也是去來義，離去來同大空也）閻（Yán）（此大悲纏菩薩種子字，由大悲故自纏其心，故得名此）縊（Yì）（除一切熱惱菩薩，能除三毒熱惱是極三昧義，鄔（Wū）亦極三昧義）污（Wū）（此不思議慧菩薩，以不思議慧除無慧也，施也，由自有故得慧與人）灘（Tān）（奢摩他（Śamatha），又大空寶生菩薩，猶能生一切法寶故，得名）衫（Shān）（此寶手菩薩，如如意珠在手能滿一切人愿，此菩薩亦爾，故得名也，儼（Yǎn）也，第五字是空又大空也）噞（Yǎn）（此持地菩薩，猶如大地持萬物，佛地持眾生，此菩薩亦爾也，以此字義持一切也）髯（Rán）（染字也，亦第五字又大空經本缺菩薩名，檢前）汔（Qì）（頗是聚沫不堅義，了一切法自相如是同於大空）。
此寶印手菩薩種子。
𧹞（Yà）（堅固意菩薩，空又空也即是堅意菩薩，空內即息垢也）鄰（Lín）（虛空慧也，如空無邊無礙，是菩薩慧亦如是也）含（Hán）（虛空無垢也，此慧如空清凈無垢，行因於空行成就已等同於空）空（Kōng）（如如惠來）
【English Translation】 English version: (Dharma Realm Bond) Sānán (娑難) (The above general phrase means 'broken'. It's like a person holding something and hitting another object to break it).
Next is Mǐn Huì (愍惠) (Named from compassion for all beings).
Wēi (微) (Bond, the 'yi' sound in Samadhi means concentration) Hē (訶) (Joy) Suō (娑) (Firm) Nán (難) (The above general phrase. Using various skillful means to make beings rejoice to this point, meaning increasing and accumulating). Chǎn (諂) (Seed of the Great Compassion-born Bodhisattva. This compassion is extremely great and unparalleled, born from this compassion. 'Vehicle' also means going and coming, leaving going and coming is the same as Great Emptiness). Yán (閻) (This is the seed syllable of the Great Compassion-entangled Bodhisattva. Because of great compassion, one entangles one's own mind, hence the name). Yì (縊) (Bodhisattva who removes all heat and affliction. Able to remove the heat and affliction of the three poisons, which is the meaning of ultimate Samadhi. Wū (鄔) also means ultimate Samadhi). Wū (污) (This is the Inconceivable Wisdom Bodhisattva. Using inconceivable wisdom to remove non-wisdom, also giving. Because one has it, one can give wisdom to others). Tān (灘) (Śamatha (奢摩他), also the Great Emptiness Treasure-born Bodhisattva. Able to generate all Dharma treasures, hence the name). Shān (衫) (This is the Treasure Hand Bodhisattva. Like a wish-fulfilling jewel in hand that can fulfill all people's wishes, this Bodhisattva is also like that, hence the name. Yǎn (儼) also. The fifth syllable is emptiness, also Great Emptiness). Yǎn (噞) (This is the Earth-Holding Bodhisattva. Just as the great earth holds all things, the Buddha-land holds all beings, this Bodhisattva is also like that. Using this syllable's meaning to hold everything). Rán (髯) (The syllable 'dye', also the fifth syllable. Also, the Great Emptiness Sutra lacks the Bodhisattva's name, check the previous one). Qì (汔) (Somewhat like the meaning of foam, not firm. Understanding that the self-nature of all dharmas is thus, the same as Great Emptiness).
This is the seed syllable of the Treasure Seal Hand Bodhisattva.
Yà (𧹞) (Firm Intention Bodhisattva. Emptiness and also emptiness is the Firm Intention Bodhisattva. Within emptiness, defilements cease). Lín (鄰) (Emptiness Wisdom. Like emptiness being boundless and unobstructed, this Bodhisattva's wisdom is also like that). Hán (含) (Emptiness is without defilement. This wisdom is like emptiness, pure and without defilement. Acting based on emptiness, accomplishment is equal to emptiness). Kōng (空) (Like the coming of wisdom)
句者蝎底是去。謂去成正覺 至於如如如) 檗丹(清凈慧也空垢) 地㘕(行慧心常以是慧利益眾生) 𤙖(安慧也。常住是慧以利眾生故得名也)
句云無怖畏也。安住是慧猶如金剛山定也。
地(法界)室唎(二合)(止定無垢)唅(行空)沒藍(縛垢空)
此四字諸奉教者。通同隨取其一字用。
吃沙(二合)(作止)拏(二點是恐怖令除戰)啰(點是極戰令彼怖是大勝也)閻(如如無垢達一切乘)劍(作與非作皆離。以何得離由體大空故也隨取一種子字欠此多第三)
右六字如上所說十佛剎塵數菩薩種子也。隨用一字即得通用之耳。凡諸真言中。隨取初中后字用為種子皆得也(觀察取宗要之字耳)。
次凈居天真言。
摩奴啰摩(意悅也。由受種種樂故)達摩三婆縛(法生也。此佛所化生。非關世天垢言從法生也)費婆縛(隨有三種也三亦種子也)迦他那(說也。通上云隨其有所說也。隨彼法生以解之法為眾生說法也)三種子三(亦種子堅與不堅皆離。體同於空極令空故重字)
次羅剎真言。即用彼方言為真言也。
吃㘕(心也)計口*履
中有二迦二啰。即是能食一切業垢。二醫字三昧也。重說者重凈也。
【現代漢語翻譯】 現代漢語譯本： 『句者蝎底是去』，意思是達到正覺，達到如如。（『檗丹』（Bodan）意為清凈智慧，空無垢染；『地㘕』（Dilan）意為行慧，內心常用這種智慧利益眾生；『𤙖』（An）意為安慧，常住于這種智慧以利益眾生，因此得名。）
『句云無怖畏也』，意思是安住于這種智慧，猶如金剛山般堅定。
『地』（法界），『室唎(二合)』（Shili，止定無垢），『唅』（Hang，行空），『沒藍』（Molan，縛垢空）。
這四個字，所有奉教的人，都可以隨意選取其中一個字使用。
『吃沙(二合)』（Chisha，作止），『拏』（Na，兩點表示消除恐怖，使之戰慄），『啰』（La，點表示極度戰慄，使其恐懼，是大勝），『閻』（Yan，如如無垢，通達一切乘），『劍』（Jian，作與非作都遠離。因其本體廣大空性，所以能夠遠離。隨意選取一種子字，缺少此字則多出第三種）。
右邊這六個字，如上所說，是十佛剎塵數菩薩的種子字。隨意使用其中一個字，就可以通用。凡是真言中，隨意選取初字、中字、后字用作種子字都可以（觀察選取宗要的字）。
接下來是凈居天真言：
『摩奴啰摩』（Manulama，意為喜悅，因為受到種種快樂的緣故），『達摩三婆縛』（Damasambhava，法生，這是佛所化生，並非世間天人的垢染之言，而是從法而生），『費婆縛』（Feipova，隨有三種，三也是種子），『迦他那』（Katana，說，總的來說就是隨其所說，隨彼法生，以解脫之法為眾生說法）。三種子三（也是種子，堅固與不堅固都遠離，本體等同於空性，極度空性所以重複這個字）。
接下來是羅剎真言，直接使用他們的方言作為真言：
『吃㘕』（Chi Lan，心也），『計[口*履]』（Ji Li，兼三字乃種子也）。
其中有兩個『迦』（Ka）和兩個『啰』（La），表示能夠吞食一切業垢。兩個『醫』（Yi）字表示三昧。重複說是爲了重複清凈。
【English Translation】 English version: 'Ju zhe xie di shi qu' means to attain perfect enlightenment, to reach Suchness. ('Bodan' means pure wisdom, free from defilements; 'Dilan' means the wisdom of practice, the mind constantly uses this wisdom to benefit sentient beings; 'An' means peaceful wisdom, constantly abiding in this wisdom to benefit sentient beings, hence the name.)
'Ju yun wu bu wei ye' means to abide in this wisdom, as firm as Mount Vajra.
'Di' (Dharmadhatu), 'Shili (two combined)' (cessation and samadhi, without defilement), 'Hang' (acting in emptiness), 'Molan' (bound by defilements, emptiness).
These four syllables can be freely chosen and used by all who follow the teachings.
'Chisha (two combined)' (making cessation), 'Na' (two dots indicate eliminating fear, causing trembling), 'La' (a dot indicates extreme trembling, causing fear, it is great victory), 'Yan' (Suchness without defilement, penetrating all vehicles), 'Jian' (doing and not doing are both abandoned. How can they be abandoned? Because its essence is vast emptiness. Freely choose a seed syllable, lacking this one, there would be a third one too many).
These six syllables on the right, as mentioned above, are the seed syllables of Bodhisattvas as numerous as the dust particles in ten Buddha-lands. Using any one of them is universally applicable. In all mantras, freely choosing the first, middle, or last syllable to use as a seed syllable is acceptable (observe and choose the essential syllable).
Next is the mantra of the Pure Abode Heavens:
'Manulama' (meaning joy, because of receiving various pleasures), 'Damasambhava' (Dharma-born, this is transformed by the Buddha, not the defiled words of worldly heavens, but born from the Dharma), 'Feipova' (having three kinds, three is also a seed syllable), 'Katana' (speaking, generally speaking, it is according to what is said, born from that Dharma, using the Dharma of liberation to speak for sentient beings). Three seed syllables three (also seed syllables, firmness and non-firmness are both abandoned, the essence is the same as emptiness, extreme emptiness, hence the repetition of this syllable).
Next is the Rakshasa mantra, directly using their language as the mantra:
'Chi Lan' (the mind), 'Ji Li' (combining three syllables is the seed syllable).
Among them, there are two 'Ka' and two 'La', indicating the ability to devour all karmic defilements. The two 'Yi' syllables represent samadhi. Repeating it is for repeating purification.
次荼吉尼真言 此是世間有造此法術者。亦自在咒術。能知人慾命終者。六月即知之。知已即作法。取其心食之。所以爾者。人身中有黃。所謂人黃猶牛有黃也。若得食者。能得極大成就。一日周遊四域。隨意所為皆得。亦能種種治人。有嫌者以術治之。極令病苦。然彼法不得殺人。要依自計方術。人慾死者去六月即知之。知已以術取其心。雖取其心然有法術。要以余物代之。此人命亦不終。至合死時方壞也。大都是夜叉大自在。於世人所說大極。屬摩訶迦羅。所謂大黑神也。毗盧遮那以降伏三世法門。欲除彼故化作大黑神。過於彼無量示現。以灰涂身。在曠野中以術悉召一切法成就乘空履水皆無礙諸荼吉尼。而訶責之。猶汝常啖人故。我今亦當食汝。即吞啖之。然不令死彼。伏已放之。悉令斷肉。彼白佛言。我今悉食肉得存。今如何自濟。佛言聽汝食死人心。彼言人慾死時。諸大夜叉等知彼命盡。爭來欲食。我云何得之。佛言為汝說真言法及印。六月未死即能知之。知已以法加護勿令他畏得損。至命盡時聽汝取食也。如是稍引令得入道。故有此真言。
訶唎(二合)(訶定行唎垢)訶(行)
除彼邪術之垢也。
次藥叉女真言 能啖世間能食諸業垢等惡。是夜叉義(乘)。
藥(如上)
【現代漢語翻譯】 現代漢語譯本 其次是荼吉尼（Dakini）真言。世間有人制造這種法術，也能自在地使用咒術。他們能知道人將要死亡的時間，提前六個月就能知道。知道后就開始做法，取人的心臟來吃。之所以這樣做，是因為人身中有『黃』，就像牛有牛黃一樣。如果能吃到人黃，就能獲得極大的成就，一日之內周遊四方，隨意所為都能如願，也能用各種方法來控制人。對於不喜歡的人，就用巫術來折磨他們，讓他們極度痛苦。然而，這種法術不能殺人，必須依靠自己的方術，在人將要死亡前的六個月就知道。知道后就用巫術取其心，雖然取其心，但有法術，要用其他東西代替它，這樣這個人的性命也不會終結，直到該死的時候才會壞掉。大都是夜叉（Yaksa）大自在天所說，對於世人來說非常厲害，屬於摩訶迦羅（Mahakala），也就是大黑神。毗盧遮那佛（Vairocana）爲了降伏三世法門，想要除去他們，所以化作大黑神，示現出超過他們無量的形象，用灰塗滿全身，在曠野中用巫術召集所有修法成就、能夠乘空履水都沒有障礙的荼吉尼，然後呵斥他們：『因為你們經常吃人，所以我現在也要吃你們。』然後就吞吃了他們，但不讓他們死去，降伏後放了他們，讓他們斷絕肉食。他們對佛說：『我們現在靠吃肉才能生存，現在要如何自救？』佛說：『允許你們吃死人的心。』他們說：『人在將要死亡的時候，諸大夜叉等都知道他們壽命將盡，爭著來吃，我們怎麼能得到呢？』佛說：『為你們說真言法和手印，在人死前六個月就能知道。知道後用法力加持保護，不要讓他們被其他鬼神損害。等到他們壽命將盡的時候，允許你們取食。』就這樣慢慢引導他們進入正道，所以才有這個真言。
訶唎（hari）(二合)(訶定行唎垢)訶（ha）(行)
這是爲了去除那些邪術的污垢。
其次是藥叉女真言。能夠吞食世間，能夠吃掉各種業障污垢等惡事。這就是夜叉（Yaksa）的含義（乘）。
藥（yak）(如上)
【English Translation】 English version Next is the Dakini mantra. In this world, there are those who create this sorcery and freely use spells. They can know when a person is going to die, knowing six months in advance. Once they know, they perform rituals to take the person's heart and eat it. The reason for this is that there is 'yellow' in the human body, just as there is bezoar in cattle. If they can eat this human 'yellow', they can achieve great accomplishments, traveling around the four regions in a single day, and everything they wish for will be granted. They can also control people in various ways. For those they dislike, they torment them with witchcraft, causing them extreme suffering. However, this sorcery must not kill people; they must rely on their own methods to know six months before a person is going to die. Once they know, they use sorcery to take the heart, but even though they take the heart, they have a technique to replace it with something else, so the person's life does not end, and they only perish when it is time for them to die. These are mostly spoken by Yaksha and Mahadeva, which are very powerful to the people of the world, belonging to Mahakala, also known as the Great Black God. Vairocana Buddha, in order to subdue the Dharma of the Three Worlds and wanting to eliminate them, transformed into the Great Black God, manifesting countless forms exceeding them, covering his body with ashes, and in the wilderness, he used sorcery to summon all the Dakinis who had achieved accomplishments in Dharma practice, able to fly through the air and walk on water without hindrance, and then rebuked them: 'Because you often eat people, I will now eat you.' Then he swallowed them, but did not let them die, subduing them and then releasing them, making them abstain from meat. They said to the Buddha: 'We now survive by eating meat; how can we save ourselves now?' The Buddha said: 'I allow you to eat the hearts of dead people.' They said: 'When people are about to die, all the great Yakshas know that their lives are about to end and compete to eat them; how can we obtain them?' The Buddha said: 'I will speak the mantra Dharma and mudras for you, so that you can know six months before a person dies. Once you know, use Dharma power to bless and protect them, so that they are not harmed by other ghosts and spirits. When their lives are about to end, I allow you to take and eat them.' In this way, he gradually guided them onto the right path, so this mantra exists.
Hari (two syllables combined) (Ha fixed action, Ri impurity) Ha (action)
This is to remove the impurities of those evil sorceries.
Next is the Yaksha woman mantra. It can devour the world and eat all kinds of karmic impurities and evils. This is the meaning (vehicle) of Yaksha.
Yak (as above)
吃叉(二合)(言語斷定)尾(施乘)你夜(二合)(乘)達(法界)口*履
句義云持夜叉明者心是。用彼方言作咒也。
次毗舍遮真言(翻是。極苦楚義。此輩多是餓鬼也)。
比(第一義定)旨(死)比旨(極第一義滅也)
亦是隨方言作之。
次部多真言 此是夜叉之類也。
喁(去空)縊(定)喁縊(極也)懵(我堅)散寧(空定也)
次阿修羅真言。各各別為種子字。隨取其一。
啰(垢)吒(戰)啰吒(重言也)持懵(二合)耽(法界無縛猶如虛空)沒啰(二合)(如猶空)沒啰(二合)(言語道斷離諸垢也)
句中有染欲瞋言。謂除彼多欲瞋故說也。
次摩睺羅。亦種子字隨取其中。
蘗(來去)啰(垢也)藍(相也謂生死)蘗(縛)啰(垢)藍(相也)
次緊那羅真言。
訶(喜)佉(行)散(堅也所謂我報也)難(空又空上句也)微(縛定)訶散難(如上下句也)
此句義。上句是歡喜。下句是與人歡喜義。由能除我執而堅而證大空。是故踴躍無量。既自得已亦能與人也。諸人真言。各是種子字也。
壹(定)車(去。影像傍有阿聲行也)缽(第一義)㘕(塵即大空)么(無我即
【現代漢語翻譯】 現代漢語譯本： 吃叉(二合)(言語斷定)尾(施乘)你夜(二合)(乘)達(法界)口*履
句義是說，持夜叉明咒者的心就是咒。這是用他們的方言來製作的咒語。
接下來是毗舍遮（Pisaca）真言（翻譯過來是極度痛苦的意思，這些大多是餓鬼）。
比(第一義定)旨(死)比旨(極第一義滅也)
這也是根據方言製作的。
接下來是部多（Bhuta）真言，這些是夜叉之類。
喁(去空)縊(定)喁縊(極也)懵(我堅)散寧(空定也)
接下來是阿修羅（Asura）真言。每個字都是單獨的種子字，可以任選其一。
啰(垢)吒(戰)啰吒(重言也)持懵(二合)耽(法界無縛猶如虛空)沒啰(二合)(如猶空)沒啰(二合)(言語道斷離諸垢也)
這句中有染欲和嗔恨的意思，是說爲了去除他們的多欲和嗔恨而說的。
接下來是摩睺羅伽（Mahoraga），也是種子字，可以任選其一。
蘗(來去)啰(垢也)藍(相也謂生死)蘗(縛)啰(垢)藍(相也)
接下來是緊那羅（Kinnara）真言。
訶(喜)佉(行)散(堅也所謂我報也)難(空又空上句也)微(縛定)訶散難(如上下句也)
這句的含義是，上一句是歡喜，下一句是給予他人歡喜的意思。因為能夠去除我執，並且堅定地證得大空，所以踴躍無量。既然自己已經得到，也能給予他人。諸人的真言，各自都是種子字。
壹(定)車(去。影像傍有阿聲行也)缽(第一義)㘕(塵即大空)么(無我即
【English Translation】 English version: Chi cha (two combined)(speech is cut off) wei (giving ride) ni ye (two combined)(ride) da (Dharmadhatu)mouth*Li
The meaning of the phrase is that the mind of the one who holds the Vidyaraja mantra is the mantra. This is a mantra made using their local language.
Next is the Pisaca (Pisaca) mantra (translated as extreme suffering, these are mostly hungry ghosts).
Bi (first meaning samadhi) zhi (death) bi zhi (extreme first meaning extinction)
This is also made according to the local language.
Next is the Bhuta (Bhuta) mantra, these are like Yakshas.
Yong (emptying) yi (samadhi) yong yi (extreme) meng (my firmness) san ning (empty samadhi)
Next is the Asura (Asura) mantra. Each word is a separate seed syllable, and you can choose any one of them.
Ra (dirt) zha (war) ra zha (repetition) chi meng (two combined) dan (Dharmadhatu without bondage like empty space) mo la (two combined)(like empty space) mo la (two combined)(the path of speech is cut off, free from all dirt)
This phrase contains the meaning of lust and hatred, which is said to remove their excessive desires and hatred.
Next is the Mahoraga (Mahoraga), which is also a seed syllable, and you can choose any one of them.
Nie (coming and going) ra (dirt) lan (appearance, referring to birth and death) nie (bondage) ra (dirt) lan (appearance)
Next is the Kinnara (Kinnara) mantra.
He (joy) qie (going) san (firm, the so-called my retribution) nan (emptiness, also the upper phrase of emptiness) wei (bondage samadhi) he san nan (like the upper and lower phrases)
The meaning of this phrase is that the upper phrase is joy, and the lower phrase is the meaning of giving joy to others. Because it can remove ego-attachment and firmly attain great emptiness, it is full of joy. Since one has already obtained it, one can also give it to others. The mantras of all people are seed syllables.
Yi (samadhi) che (going. The image has the sound of A beside it) bo (first meaning) lan (dust is great emptiness) mo (no self is
大空)弩(空又空也伊聲是空)么(空)曳迷(乘人定)莎訶(同上)
右諸真言別相竟。
次毗盧遮那說真言心者。以如上諸真言等。隨一一中。則有根本真言心真言隨心真言。如是等無量無邊不可知數今總說諸真言之心。即此阿字是也。此是諸法本不生義。若離阿聲則無餘字。即是諸字之母。即一切真言生處也。謂一切法門及菩薩等。皆從毗盧遮那自體自證之心。為欲饒益眾生。以加持力而現是事。能實即體不生。同於阿字之法體也。此字于真言中最為上妙。是故真言行者。常當如是受持也。是故一切真言住于阿字。猶住此故誦之即生也。右普通真言藏品竟。此中真言通一切處用。下諸法中各是別行也。
世間成就品第五
第三經云。爾時世尊復告金剛手秘密主言。諦聽諦聽者。前已問佛。𠇍騰前答之。故無問自說也。如真言教法。成就彼果者。謂真言行人如於法教。依于正教而修法行。此行善成得悉地果。佛意言。若有眾生欲得成就如上大果者。先當依此品次第而修行之。即是最初發足處也。當字字相應。句句亦如是。作心想念誦。善住一洛叉。初字菩提心者。如上一一字各有字義。從此字入實相門。即真言字也。又此諸字合而成句。則有句義。此句正詮實相之體也。是故持真言行者
【現代漢語翻譯】 現代漢語譯本：大空)弩(空又空也伊聲是空)么(空)曳迷(乘人定)莎訶(同上)
右邊的這些真言是不同的相。
接下來是毗盧遮那（Vairocana）所說的真言心。像上面這些真言等，每一個之中，都有根本真言、心真言、隨心真言。像這樣無量無邊不可知數，現在總說諸真言的心，就是這個『阿』字。這個是諸法本不生的意義。如果離開『阿』聲，就沒有其餘的字，『阿』字就是所有字的母親，也就是一切真言產生的地方。意思是說一切法門以及菩薩等，都是從毗盧遮那（Vairocana）自體自證的心，爲了饒益眾生，以加持力而顯現這些事。能真實地體悟不生，等同於『阿』字的法體。這個字在真言中最為上妙，所以真言行者，應當常常這樣受持。因此一切真言都住在『阿』字中，猶如住在『阿』字中誦唸就能產生作用。右邊是普通真言藏品結束。這裡面的真言通用在一切地方，下面各種法中的真言各自是特別的行法。
世間成就品第五
第三經說：當時世尊又告訴金剛手（Vajrapani）秘密主說：『仔細聽，仔細聽。』之前已經問過佛，現在佛回答，所以是無問自說。像真言教法，成就那個果位的，是指真言修行人如果按照法教，依據正教而修法行，這個修行善於成就，就能得到悉地（Siddhi）果。佛的意思是說，如果有眾生想要成就像上面這樣的大果，首先應當依據這個品的次第而修行。這就是最初出發的地方。應當字字相應，句句也像這樣，用心想念誦持，好好地安住於一洛叉（Laksha）。最初的字是菩提心，像上面每一個字都有各自的字義，從這個字進入實相門，就是真言字。而且這些字合起來成為句子，就有句義。這個句子正詮釋實相的本體。所以持真言的修行人
【English Translation】 English version: Great Void) Nu (Void and Void also, the sound 'I' is Void) Ma (Void) Ye Mi (Riding in Samadhi) Svaha (Same as above)
The above are the different aspects of various mantras.
Next is the Mantra Heart spoken by Vairocana (毗盧遮那). Like the above mantras, each one contains a Root Mantra, a Heart Mantra, and a Following Heart Mantra. Like this, there are immeasurable and uncountable numbers. Now, generally speaking of the heart of all mantras, it is this 'Ah' syllable. This is the meaning of the non-origination of all dharmas. If one separates from the 'Ah' sound, there are no other syllables. 'Ah' is the mother of all syllables, the place where all mantras originate. It means that all Dharma Gates and Bodhisattvas, etc., all come from the self-nature and self-realized heart of Vairocana (毗盧遮那), in order to benefit sentient beings, manifesting these things with the power of blessing. To truly realize non-origination is the same as the Dharma body of the 'Ah' syllable. This syllable is the most supreme and wonderful in mantras, therefore, practitioners of mantras should always receive and uphold it in this way. Therefore, all mantras reside in the 'Ah' syllable; just as residing in this, reciting it will produce results. The above concludes the Ordinary Mantra Treasury. The mantras within are used universally in all places; the mantras in the following dharmas are each separate practices.
Chapter Five: Accomplishment in the World
The Third Sutra says: At that time, the World Honored One again told Vajrapani (金剛手), the Secret Lord: 'Listen carefully, listen carefully.' Previously, he had already asked the Buddha, and now the Buddha answers, so it is speaking without being asked. Like the mantra teachings, those who accomplish that fruit, it refers to mantra practitioners who, according to the Dharma teachings, rely on the correct teachings to cultivate Dharma practice. This practice, well accomplished, obtains the Siddhi (悉地) fruit. The Buddha's meaning is that if there are sentient beings who wish to accomplish such great fruits as mentioned above, they should first rely on the order of this chapter to cultivate. This is the place where one initially sets foot. One should correspond to each syllable, and each phrase should be like this, making mental contemplation and recitation, dwelling well in one Laksha (洛叉). The initial syllable is Bodhicitta (菩提心), like each syllable above having its own meaning. From this syllable, one enters the gate of true reality, which is the mantra syllable. Moreover, these syllables combine to form a phrase, which then has a phrase meaning. This phrase precisely explains the essence of true reality. Therefore, practitioners who hold mantras
。必令字字相應句句相應也。或住心種子之字。或想真言令成輪像。或如鬘形或如系珠。明凈無垢。循環相續無有間斷。如是令現前明瞭已。想此真言輪。明白如淳凈乳。次第流注無有斷絕。從口中而入。從上向下遍灑下品。頭尾相接牽入此中。身心流佈灌身份。以此因緣。能令行者身心諸障悉得清凈。所謂一洛叉者此是隱語。梵音別意。即是一見義也。令心住此境一緣不亂。字字相應句句亦相應。想此一一字。明白凈徹如凈明珠。一一字皆又明瞭。遍有光鬘次第不斷。而注其心如甘露灌灑。如是一緣之時。假使有種種障起。或作大可畏像。諸散心人見者狂亂。或作大聲。假使山王亦可破碎。有如是事時。行者住真踴健菩提之心。一緣不動無有取捨。故名住於一見。若不如是者。雖經百年誦滿千萬落叉。猶不得成就。何況一落叉耶。複次此字者。即是菩提心。由一一字即是入實相門。皆得法界之體。所云字者。梵云阿剎藍。阿是不壞義即是凈菩提心也。如此行門為凈菩提心故。若不除垢。本尊三昧無由現前。故行者令一一字。與凈菩提心相應也。第二名為聲。句想為本尊。而於自處作者。又當觀想字字句句真言之聲。如前次第相續輪環不斷。一一聲相明瞭。如鈴鐸風梵之音次第不斷。而入其身遍。其體內。以此因緣。
【現代漢語翻譯】 現代漢語譯本：必須使字字相應，句句相應。或者專注於心種子字（指真言中的種子字，代表佛菩薩的本誓），或者觀想真言形成輪狀的影象，或者像花鬘的形狀，或者像串珠一樣。明亮潔凈，沒有污垢，循環相續，沒有間斷。像這樣使其在眼前清晰顯現之後，觀想這個真言輪，明白如純凈的乳汁，次第流注，沒有斷絕，從口中進入，從上向下遍灑下品（指修行者自身），頭尾相接，牽引入自身之中，身心流佈，灌注全身。因為這個因緣，能夠使修行者身心的一切障礙都得到清凈。所謂『一洛叉』，這是一種隱語，梵音有別的含義，就是『一見』的意思。使心安住於此境界，一心不亂，字字相應，句句也相應。觀想這一一字，明白凈徹，如凈明珠，每一個字都又明亮，遍佈光鬘，次第不斷，而注入其心，如甘露灌灑。像這樣一心專注的時候，即使有種種障礙生起，或者出現巨大可怖的形象，那些散亂心的人見到會狂亂，或者發出巨大的聲音，即使是山王也可能破碎。有這樣的事情發生時，修行者安住于真實勇健的菩提之心，一心不動，沒有取捨，所以名為安住于『一見』。如果不是這樣，即使經過百年，誦滿千萬洛叉，仍然不能成就，何況一洛叉呢？再次，這個字，就是菩提心。因為每一個字都是進入實相之門，都得到法界的本體。所說的『字』，梵語是『阿剎藍』（Akshara），『阿』是不壞的意思，就是清凈菩提心。如此的修行方法是爲了清凈菩提心的緣故，如果不去除垢染，本尊三昧（與本尊相應的禪定）沒有辦法顯現。所以修行者使每一個字，與清凈菩提心相應。第二名為聲，以句想為本尊，並且在自身處觀想。又應當觀想字字句句真言的聲音，如前面所說的那樣次第相續，輪環不斷，每一個聲音都明瞭，如鈴鐸風梵的聲音次第不斷，而進入其身，遍佈其體內。因為這個因緣。
【English Translation】 English version: It is imperative that each syllable corresponds and each phrase corresponds. Either focus on the heart-seed syllable (referring to the seed syllable in a mantra, representing the vow of a Buddha or Bodhisattva), or visualize the mantra forming a wheel-like image, or like the shape of a garland, or like a string of beads. Bright and clean, without impurities, circulating continuously without interruption. After making it appear clearly in front of you like this, visualize this mantra wheel, clear like pure milk, flowing in sequence without ceasing, entering from the mouth, sprinkling downwards from above throughout the lower part (referring to the practitioner himself), with the beginning and end connected, drawing it into oneself, the body and mind spreading and pouring throughout the body. Because of this cause, it can enable the practitioner's bodily and mental obstacles to be purified. The so-called 'one laksha' is a hidden term, with a different meaning in Sanskrit, which is the meaning of 'one vision'. Make the mind dwell in this state, with single-mindedness and without confusion, each syllable corresponding, and each phrase also corresponding. Visualize each of these syllables, clear and pure, like a pure bright pearl, each syllable being bright, filled with a garland of light, continuously pouring into the mind like nectar. When one is focused in this way, even if various obstacles arise, or a great and terrifying image appears, those with scattered minds will be driven mad upon seeing it, or a great sound is made, even the mountain king could be shattered. When such things happen, the practitioner dwells in the true, courageous Bodhi mind, with single-mindedness, without moving, without grasping or rejecting, therefore it is called dwelling in 'one vision'. If it is not like this, even after a hundred years, reciting a full ten million lakshas, one still cannot achieve accomplishment, let alone one laksha? Furthermore, this syllable is the Bodhi mind. Because each syllable is the gate to entering the reality of phenomena, all attain the essence of the Dharma realm. The so-called 'syllable', in Sanskrit is 'Akshara' (阿剎藍), 'A' means indestructible, which is the pure Bodhi mind. This method of practice is for the sake of the pure Bodhi mind, if defilements are not removed, the Samadhi (與本尊相應的禪定) of the principal deity cannot manifest. Therefore, the practitioner makes each syllable correspond to the pure Bodhi mind. The second is called sound, with the phrase thought of as the principal deity, and visualizing it in one's own place. One should also visualize the sound of the mantra, syllable by syllable, phrase by phrase, continuously in sequence as mentioned before, the wheel circulating without interruption, each sound being clear, like the sound of bells, wind, and Brahma, continuously entering the body and pervading the inside of the body. Because of this cause.
能令身心掃除垢濁。如火起時諸塵悉凈。亦當心一境善住不亂。假使有種種境界。亦如前說也。又句中義者即是本尊之體。先想本尊明瞭。次即自觀己身同於本尊。令內外明瞭也。字真言觀即是真言身。聲真言觀即是真言主。句義觀即是真言之體。即真言心也。句是義趣所歸趣處也。即本尊心也。身語意凈三事清凈平等。猶如內有明眼外觀凈境。又無暗障。三事等故明瞭現前。以此三事等故。身口意皆住一見。眾緣具故則有成就之樂也。此三事等明見本尊。故當于自處作也。又即自觀其身亦同本尊。以三事等故名世間成就。爾時本尊及諸菩薩等。隨想而現隨念而至隨問而答。然後入修學出世真言之行。不如此者。徒捐其功無有益也。第三句當知。即諸佛勝句。行者觀住彼。極圓凈月輪。于中諦誠想。諸字如次第者。次當觀佛即觀本尊。隨彼所欲為事。各有像類法門。如色即有白黃赤等。坐起身印之形。隨所欲作事而極觀之。如欲寂心息災。即觀息災之像。既得成就明瞭無礙。又想月輪圓明清凈。觀字輪在此輪明凈心中。如前成就。此即凈菩提心義也。由三業平等清凈。能見諸佛相。凈菩提心與唸佛三昧相應。明瞭無礙。唯獨自明瞭餘人所不見也。云于中諦誠想者謂觀圓明本尊及字。諦了分明無有隱昧。名諦了分明也。
【現代漢語翻譯】 現代漢語譯本 能使身心掃除污垢濁氣，如同火燃起時所有塵埃都被凈化。也應當使心專注於一境，善於安住而不散亂。即使有種種境界顯現，也如前面所說的那樣應對。另外，『句中義』指的是本尊（Ishtadevata）的本體。首先觀想本尊清晰明瞭，然後觀想自身與本尊無二無別，使內外都明亮清晰。『字真言觀』即是真言（Mantra）之身，『聲真言觀』即是真言之主，『句義觀』即是真言的本體，也就是真言之心。『句』是義理趣味所歸向之處，也就是本尊之心。身、語、意清凈，三者清凈平等，猶如內在有明亮的眼睛，外觀看清凈的境界，又沒有黑暗的遮蔽。因為三者平等，所以明瞭地顯現在眼前。因為這三者平等，所以身、口、意都安住于同一見地。眾多因緣具足，就會有成就的喜樂。因為這三者平等，才能明見本尊，所以應當在自己的處所修習。 另外，觀想自身也與本尊相同，因為三者平等，所以稱為世間成就。那時，本尊及諸菩薩等，隨著你的觀想而顯現，隨著你的唸誦而到來，隨著你的提問而回答。然後進入修學出世真言的修行。不這樣做，只是徒勞無功，沒有任何益處。第三句應當知道，即是諸佛殊勝之句。修行者觀想安住于那極圓滿清凈的月輪之中，在其中真誠地觀想諸字次第排列。接下來應當觀想佛，即觀想本尊，隨著他所希望做的事情，各有相應的形象和法門。如顏色就有白、黃、赤等，坐姿、起身、手印的形狀，隨著想要做的事情而極力觀想。如想要寂靜內心、息滅災難，就觀想息災的形象。既已得到成就，就明瞭無礙。又觀想月輪圓滿光明清凈，觀想字輪在此月輪明凈的心中，如前面所說的那樣成就。這即是清凈菩提心的含義。由於身、語、意三業平等清凈，能夠見到諸佛的形象。清凈菩提心與唸佛三昧相應，明瞭無礙，唯獨自己明瞭，其他人所不能見。『于中諦誠想』是指觀想圓明本尊及字，真實了了分明，沒有隱瞞和昧暗，名為真實了了分明。
【English Translation】 English version It can enable body and mind to sweep away defilements and turbidity, just as all dust is purified when a fire starts. One should also focus the mind on a single state, dwelling well without distraction. Even if various realms appear, one should deal with them as described before. Furthermore, the 'meaning in the phrase' refers to the essence of the Ishtadevata (chosen deity). First, visualize the Ishtadevata clearly and distinctly, then visualize oneself as being identical to the Ishtadevata, making both inside and outside bright and clear. 'Letter Mantra Visualization' is the body of the Mantra, 'Sound Mantra Visualization' is the lord of the Mantra, and 'Phrase Meaning Visualization' is the essence of the Mantra, which is the heart of the Mantra. 'Phrase' is the place where the meaning and interest converge, which is the heart of the Ishtadevata. Body, speech, and mind are pure, and the three are pure and equal, just as having bright eyes inside and seeing a pure realm outside, without any darkness obscuring it. Because the three are equal, they appear clearly before one's eyes. Because these three are equal, body, mouth, and mind all dwell in one view. When many conditions are complete, there will be the joy of accomplishment. Because these three are equal, one can clearly see the Ishtadevata, so one should practice in one's own place. Furthermore, visualize oneself as being the same as the Ishtadevata. Because the three are equal, it is called worldly accomplishment. At that time, the Ishtadevata and all the Bodhisattvas will appear as you visualize them, come as you recite them, and answer as you ask them. Then enter the practice of studying and practicing transcendent Mantras. If you do not do this, you will waste your efforts and gain nothing. The third phrase should be understood as the supreme phrase of all Buddhas. The practitioner contemplates and dwells in that extremely perfect and pure moon disc, and sincerely visualizes the letters in order within it. Next, one should visualize the Buddha, that is, visualize the Ishtadevata. According to what he wants to do, there are corresponding images and Dharma methods. For example, colors include white, yellow, red, etc., and the shapes of sitting, standing, and hand gestures. One should visualize them extremely according to what one wants to do. For example, if you want to quiet your mind and pacify disasters, visualize the image of pacifying disasters. Once you have achieved it, you will be clear and unobstructed. Also, visualize the moon disc as round, bright, and pure, and visualize the letter wheel in this clear and pure heart of the moon disc, as achieved before. This is the meaning of pure Bodhicitta (mind of enlightenment). Because the three karmas of body, speech, and mind are equal and pure, one can see the images of all Buddhas. Pure Bodhicitta corresponds to the Samadhi (state of meditative absorption) of Buddha recitation, clear and unobstructed, only oneself can understand, and others cannot see. 'Sincerely visualize within it' means to visualize the round and bright Ishtadevata and letters, truly and clearly, without concealment or obscurity, which is called truly and clearly.
雲中置字句等。而想凈其命即。是如上先觀字觀聲觀本尊(或去句更問)然後觀佛。佛即本尊也。隨彼所有緣者而觀之。皆是佛普門之身。故無異相。同名佛也。先作是三種觀。都合方成種子。以為子故必當得果。次觀本尊為欲成果也。如人有種子者種之良田。方便將養為成果。故云是成種子。已為成一切智智之果故。觀佛也。行者初觀之時忽暫與相應。猶如電光暫得見道。爾時不應生著。所以然者。如西方有一阿阇梨弟子。作此觀時忽暫相應。心生貢高而向余同學說之。彼即謂之若見法者即是成果。夫真言果者。即具一切種慧。我昨造得偈頌汝能知乎。若汝於此近事猶不能達。當知諸佛境界未可通達也。所以說此事者。若人見字明瞭之時。由與法相應故。必當身心有異。先來愚鈍乃得總持。隨聞一句通達無量義趣。說不窮盡。況為我慢等過所動。而生高慢取著心耶。是故行者。當離如是法愛勿令自退也。又行者觀本尊時初忽見。隨滅不應愛味取著或生憂悔。但當一心行之久自諦了分明。若見尊時諸有所想自然成就。圓光月輪及字等。隨念而現洞然明徹。若見字者字外皆有光炎。猶明火焰明凈無比。或作字輪如前所說。亦于輪上具有光明隨心成就。乃至觀此圓明。欲小便小欲大便大。乃至周遍十方佛剎皆悉周遍。或欲
【現代漢語翻譯】 現代漢語譯本：雲中置字句等。如果想要凈化自己的生命，就應該像上面那樣，先觀想字，觀想聲音，觀想本尊（或者去掉句子，進一步提問），然後觀想佛。佛即是本尊。隨著他們所有的因緣而觀想，一切都是佛普門之身，所以沒有不同的形象，都同樣名為佛。先做這三種觀想，全部合在一起才能成為種子。因為有了種子，必定會得到果實。其次觀想本尊是爲了成就果實。就像人有了種子，把它種在良田里，用方便法門來培養，是爲了得到果實，所以說是成就種子，已經是爲了成就一切智智的果實而觀想佛。修行者最初觀想的時候，忽然暫時與法相應，就像電光一樣，暫時得見道。這時不應該產生執著。之所以這樣說，是因為西方有一位阿阇梨的弟子，在做這種觀想的時候，忽然暫時相應，心中產生貢高我慢，而向其他的同學炫耀。他的同學就對他說，如果見到法，就是成果。真正的真言果，是具備一切種類的智慧。我昨天造了一首偈頌，你能理解嗎？如果你對這些基本的事情都不能理解，就應該知道諸佛的境界是不可通達的。之所以說這件事，是因為如果有人見到字，並且明白其中的道理，因為與法相應，必定身心會有所不同。本來愚鈍的人，能夠得到總持，隨便聽到一句，就能通達無量的意義，說也說不完。更何況被我慢等過失所動，而產生高慢和執著心呢？所以修行者，應當遠離這樣的法愛，不要讓自己退步。另外，修行者觀想本尊的時候，最初忽然見到，隨即消失，不應該貪戀、執著，或者產生憂愁後悔。只要一心修行，時間長了自然會清楚明白。如果見到本尊的時候，所有想的事情自然會成就，圓光、月輪以及字等等，隨著念頭而顯現，洞然明徹。如果見到字，字的外面都有光焰，像明亮的火焰一樣，明凈無比。或者做字輪，像前面所說的那樣，也在輪上有光明，隨著心念而成就。乃至觀想這個圓明，想要小便就小便，想要大便就大便，乃至周遍十方佛剎，都能夠周遍。或者想要 English version: Placing syllables in the clouds, and so on. If one wishes to purify their life, they should, as mentioned above, first contemplate the syllables, contemplate the sound, contemplate the principal deity (Is this a question or a statement?), and then contemplate the Buddha. The Buddha is the principal deity. Contemplate according to their respective conditions, all of which are the universally accessible body of the Buddha, so there is no different appearance, all equally named Buddha. First, perform these three contemplations, all combined to form a seed. Because there is a seed, there will surely be a fruit. Next, contemplate the principal deity in order to achieve the fruit. Just as a person has a seed, plants it in fertile soil, and cultivates it with skillful means to obtain the fruit, so it is said to be the accomplishment of the seed, already for the sake of accomplishing the fruit of all-knowing wisdom. The practitioner, when first contemplating, suddenly and temporarily corresponds, like lightning briefly seeing the path. At this time, one should not become attached. The reason for this is that in the West, there was a disciple of an Acarya (teacher), who, when performing this contemplation, suddenly and temporarily corresponded, and arrogance arose in his mind, and he boasted to his fellow students. His fellow student then said to him, 'If you see the Dharma, that is the fruit.' The true mantra fruit is to possess all kinds of wisdom. 'I composed a verse yesterday, can you understand it?' If you cannot understand these basic things, you should know that the realm of the Buddhas is unattainable. The reason for saying this is that if a person sees the syllables and understands their meaning, because of corresponding with the Dharma, their body and mind will surely be different. A person who was originally dull can obtain Dharani (total recall), and upon hearing a single phrase, can understand limitless meanings, speaking endlessly. How much more so if they are moved by faults such as pride, and generate arrogance and attachment? Therefore, the practitioner should stay away from such Dharma-love and not let themselves regress. Furthermore, when a practitioner contemplates the principal deity and initially sees it suddenly, and then it disappears, they should not crave, cling, or feel sorrow and regret. Just practice with one mind, and in time, it will naturally become clear and distinct. If you see the deity, all that you think of will naturally be accomplished, the halo, the moon disc, and the syllables, etc., will appear according to your thoughts, clearly and brightly. If you see the syllables, there are flames of light outside the syllables, like bright flames, incomparably clear. Or create a syllable wheel as described earlier, and on the wheel, there is light that is accomplished according to your mind. Even contemplating this perfect brightness, wanting to urinate, urinate; wanting to defecate, defecate; even pervading the Buddha lands of the ten directions, all are pervaded. Or wanting
【English Translation】 Placing syllables in the clouds, and so on. If one wishes to purify their life, they should, as mentioned above, first contemplate the syllables, contemplate the sound, contemplate the principal deity (Is this a question or a statement?), and then contemplate the Buddha. The Buddha is the principal deity. Contemplate according to their respective conditions, all of which are the universally accessible body of the Buddha, so there is no different appearance, all equally named Buddha. First, perform these three contemplations, all combined to form a seed. Because there is a seed, there will surely be a fruit. Next, contemplate the principal deity in order to achieve the fruit. Just as a person has a seed, plants it in fertile soil, and cultivates it with skillful means to obtain the fruit, so it is said to be the accomplishment of the seed, already for the sake of accomplishing the fruit of all-knowing wisdom. The practitioner, when first contemplating, suddenly and temporarily corresponds, like lightning briefly seeing the path. At this time, one should not become attached. The reason for this is that in the West, there was a disciple of an Acarya (teacher), who, when performing this contemplation, suddenly and temporarily corresponded, and arrogance arose in his mind, and he boasted to his fellow students. His fellow student then said to him, 'If you see the Dharma, that is the fruit.' The true mantra fruit is to possess all kinds of wisdom. 'I composed a verse yesterday, can you understand it?' If you cannot understand these basic things, you should know that the realm of the Buddhas is unattainable. The reason for saying this is that if a person sees the syllables and understands their meaning, because of corresponding with the Dharma, their body and mind will surely be different. A person who was originally dull can obtain Dharani (total recall), and upon hearing a single phrase, can understand limitless meanings, speaking endlessly. How much more so if they are moved by faults such as pride, and generate arrogance and attachment? Therefore, the practitioner should stay away from such Dharma-love and not let themselves regress. Furthermore, when a practitioner contemplates the principal deity and initially sees it suddenly, and then it disappears, they should not crave, cling, or feel sorrow and regret. Just practice with one mind, and in time, it will naturally become clear and distinct. If you see the deity, all that you think of will naturally be accomplished, the halo, the moon disc, and the syllables, etc., will appear according to your thoughts, clearly and brightly. If you see the syllables, there are flames of light outside the syllables, like bright flames, incomparably clear. Or create a syllable wheel as described earlier, and on the wheel, there is light that is accomplished according to your mind. Even contemplating this perfect brightness, wanting to urinate, urinate; wanting to defecate, defecate; even pervading the Buddha lands of the ten directions, all are pervaded. Or wanting
睹見十方諸佛無量無數色像言語所演秘藏見神通事。皆得明見。譬如善巧金師得好真金。百練清凈柔軟無垢。隨意所為隨心而成一切無礙。此名持誦之果。又所謂出入息者。如世人息。入身復出出已復入。無有斷絕間隙。此入觀見字輪圓明亦復如是。從本尊心念念流入其身。猶如入息。復從自許身心之中唸唸流出。入于本尊之心。唸唸心無間猶如出息。如是念念周環無窮。即是真言行人之出入息也。如是出入息流注身心。凈諸垢穢漸得諸根清凈。又隨事而觀字輪種子之色。如息災白降伏青黑等類。可以類知。如是作是亦能隨心成辦諸事也。又經中所云。命者所謂風也。風者想也想者念也。如是命根出入息之想雖復凈妙。猶是想風所成。亦當凈之。所云彼等凈除已。作先持誦法者所云阿字者。以一切種子皆從阿字而生。若觀種子相即不觀阿。若並觀者即有二相。是故但觀阿字為一切種子。以一切法不出阿字門故。斯謂先觀種子別相。次至此中。一一須入阿字門。若入阿字門。即見本不生理體也。如是見已即三業皆通。以身通故。普見色身隨類普見所喜見身。以語通故。能以一音遍至十方佛剎。亦能普應一切眾生語言差別。以心通故。乃至一切眾生心所動作心。所戲論無不明瞭知之。亦能知諸如來秘密之事。即是究竟六根
【現代漢語翻譯】 現代漢語譯本 睹見十方諸佛無量無數的色像和言語所演說的秘密教藏，以及神通之事，都能清楚地看見。譬如一位技藝精湛的金匠，得到了上好的真金，經過百般錘鍊，變得純凈柔軟，沒有絲毫瑕疵，可以隨心所欲地製作任何東西，沒有任何阻礙。這被稱為持誦真言的果報。又所謂『出入息』，就像世人呼吸一樣，氣息進入身體又呼出，呼出后又吸入，沒有斷絕和間隙。這種觀想字輪圓滿光明的過程也是如此，從本尊（Ishta-deva）的心中，唸唸流入修行者的身體，猶如吸氣。又從修行者自身的身心中，唸唸流出，進入本尊的心中，唸唸之間沒有間斷，猶如呼氣。這樣唸唸週而復始，循環無窮，就是真言行人的出入息。如此出入息流注身心，凈化各種垢穢，逐漸使諸根清凈。又可以根據所求之事來觀想字輪種子的顏色，如息災用白色，降伏用青黑色等等，可以依此類推。這樣修持，也能隨心所愿地成就各種事情。經中所說的『命』，指的是風（Vayu），風指的是想（Samjna），想指的是念（Smriti）。像這樣，命根出入息的想雖然清凈微妙，仍然是想風所成，也應當凈化它。所說的『彼等凈除已，作先持誦法者』，指的是阿字（A）。因為一切種子字都從阿字而生。如果觀想種子字相，就不觀想阿字。如果同時觀想，就會有二相。所以只觀想阿字為一切種子字，因為一切法都離不開阿字門。這指的是先觀想種子字的個別相，然後進入阿字門。如果進入阿字門，就能見到本不生不滅的理體。像這樣見到之後，就能三業皆通。因為身體通達的緣故，普遍見到色身，隨順類別普遍見到所喜愛的身。因為語言通達的緣故，能以一種聲音遍及十方佛剎，也能普遍迴應一切眾生語言的差別。因為心意通達的緣故，乃至一切眾生的心所動作，心所戲論，沒有不清楚知道的，也能知道諸如來秘密之事，這就是究竟的六根清凈。
【English Translation】 English version To behold the immeasurable and countless forms and languages of the Buddhas of the ten directions, the secret treasures expounded, and the manifestations of supernatural powers, all can be clearly seen. It is like a skilled goldsmith who obtains excellent pure gold, refined a hundred times, pure, soft, and without blemish, able to create anything at will, without any hindrance. This is called the fruit of mantra recitation. Furthermore, the so-called 'inhalation and exhalation' is like the breath of ordinary people, entering the body and then exiting, exiting and then entering again, without interruption or gap. This contemplation of the complete and luminous circle of syllables (aksara-chakra) is also like this: from the heart of the Ishta-deva (personal deity), thoughts flow into the practitioner's body like inhalation; and from the practitioner's own body and mind, thoughts flow out and enter the heart of the Ishta-deva, without interruption, like exhalation. Thus, thoughts cycle endlessly, which is the inhalation and exhalation of the mantra practitioner. As such, the flow of inhalation and exhalation pours into the body and mind, purifying all defilements and gradually purifying the senses. Furthermore, one can contemplate the color of the seed syllables of the aksara-chakra according to the desired outcome, such as white for pacifying calamities, blue-black for subduing, and so on, which can be understood by analogy. By practicing in this way, one can also accomplish various things according to one's wishes. Moreover, the 'life' mentioned in the sutra refers to wind (Vayu), wind refers to thought (Samjna), and thought refers to memory (Smriti). Like this, although the thought of the life-root's inhalation and exhalation is pure and subtle, it is still formed by the wind of thought and should also be purified. The phrase 'having purified these, one performs the prior recitation method' refers to the syllable 'Ah' (A). Because all seed syllables arise from the syllable 'Ah'. If one contemplates the form of the seed syllable, one does not contemplate 'Ah'. If one contemplates both simultaneously, there will be two forms. Therefore, one should only contemplate the syllable 'Ah' as all seed syllables, because all dharmas do not go beyond the gate of the syllable 'Ah'. This refers to first contemplating the individual forms of the seed syllables, and then entering the gate of the syllable 'Ah'. If one enters the gate of the syllable 'Ah', one will see the principle of non-origination. Having seen this, the three karmas (body, speech, and mind) will all be unobstructed. Because the body is unobstructed, one universally sees the physical body, and universally sees the beloved body according to its kind. Because speech is unobstructed, one can use one sound to reach all Buddha-lands in the ten directions, and can universally respond to the differences in the languages of all sentient beings. Because the mind is unobstructed, one clearly knows even the slightest movements and mental activities of all sentient beings, and can also know the secret affairs of the Tathagatas. This is the ultimate purification of the six senses.
清凈成種智也。修真言行者。先承事一月唸誦。謂一月之中。先當作如此如上觀之。又秘釋者一歲十二月而成。還複本際得其元本。亦如菩薩十二地。即十住等妙之覺。猶如十二月。故此中得一月之分。即是入初住地。一一句字或本尊等。隨一一諦了成就無有障垢。故云一一句相應也。行者前方便者。如是觀行之時。若以一花獻佛。至心迴向。愿令此通達一一句中解也。並下文花遍十方一切剎土普作佛事。爾時應念即成。乃至香食等事。一一如是廣說。設天大旱或有種種災患。爾時行人一花供養。愿令此旱得除降注大雨。或愿諸患自息無不應時成就。復以此一一功德迴向菩提。普施一切眾生。如此菩提大愿亦當成就。何況餘事也。前云一月者即是心與一境相應也。一一句通達者。謂前觀字輪觀聲輪及本尊種子。一一明瞭現前無有錯謬。名通達一一句也。先觀佛得成即見圓明隨一得成余即成就謂觀本尊明瞭之時。圓明字輪等相自然成就。此月即是月喻三昧。法性清涼乃能普現眾生心水之中。非如世間月也。但借心為喻耳。但隨一成餘者自成。然所以具說者。至下文各有用處故。須具明觀月法用也。諸佛大名稱。說此先受持者。即是最初成就種子也。次當隨所有。奉涂香花等者。謂能以一花普遍法界。乃至願力因緣。能除
【現代漢語翻譯】 現代漢語譯本 清凈成就一切種智（Sarvākāra-jñāna，一切種類的智慧）。修習真言行的人，首先要承事（供養）一個月並唸誦。這一個月中，首先應當像上面所說的那樣觀想。又，秘密解釋說，一年十二個月才能成就，迴歸到本來的狀態，得到它的根本。也像菩薩的十二地（Bhūmi），即十住（Daśa-bhūmi）等妙覺。猶如十二個月，所以在這裡得到一個月的份額，就是進入初住地（Prathamā Bhūmi）。一句一句的字或本尊（Iṣṭa-deva，個人崇拜的神祇）等，隨著一一如實地瞭解，成就而沒有障礙污垢，所以說一句一句相應。修行者前方便是，像這樣觀行的時候，如果用一朵花供養佛，至誠地迴向，愿令此通達一句一句中的含義。並下文說花遍佈十方一切剎土（Buddhakṣetra，佛土），普遍地作佛事，那時應當唸誦即能成就，乃至香、食物等事，一一像這樣廣泛地說。假設遇到天大旱或有種種災患，那時修行人一花供養，愿令此旱災得以消除，降下大雨，或愿各種災患自然止息，沒有不應時成就的。又以此一一功德迴向菩提（Bodhi，覺悟），普遍施予一切眾生，如此菩提大愿也應當成就，何況其餘的事情呢。前面說的一個月，就是心與一個境界相應。一句一句通達，是指前面觀想字輪（Akṣara-cakra，梵文字母輪）、觀想聲輪（Śabda-cakra，聲音輪）以及本尊種子字（Bīja，種子字），一一明瞭地顯現在眼前，沒有錯誤謬誤，名為通達一句一句。先觀想佛得以成就，即見到圓明，隨著一個成就，其餘的也就成就，是指觀想本尊明瞭的時候，圓明字輪等相自然成就。這個月就是月亮比喻三昧（Samādhi，禪定），法性清涼，才能普遍顯現在眾生心水之中，不是像世間的月亮。只是借用心來比喻罷了。但隨著一個成就，其餘的自然成就。然而之所以詳細說明，是因為到下文各有用途，所以必須詳細說明觀月的方法和作用。諸佛大名稱，說此先受持的人，就是最初成就種子字。其次應當隨著所有，奉獻涂香、花等，是指能以一朵花普遍法界，乃至願力因緣，能消除
【English Translation】 English version Purity accomplishes the Sarvākāra-jñāna (all-knowing wisdom). Those who practice mantra (true words) should first serve (offerings) and recite for a month. Within this month, one should first contemplate as described above. Moreover, the secret explanation states that it takes twelve months in a year to achieve, returning to the original state and obtaining its root. It is also like the twelve Bhūmi (grounds) of a Bodhisattva, namely the wonderful enlightenment of the Daśa-bhūmi (ten grounds) and others. Just like the twelve months, so obtaining a portion of one month here is entering the Prathamā Bhūmi (first ground). Each and every syllable or Iṣṭa-deva (personal deity), etc., with each and every truthful understanding, achieves without obstacles or defilements, hence it is said that each and every syllable corresponds. The preliminary practice for practitioners is that, when contemplating in this way, if one offers a flower to the Buddha with utmost sincerity and dedicates the merit, wishing that this penetrates the meaning of each and every syllable. And as the following text says, the flower pervades all Buddha-kṣetra (Buddha-fields) in the ten directions, universally performing Buddha-deeds, then one should recite and it will be accomplished, and so on for incense, food, and other matters, each explained extensively in this way. Suppose there is a great drought or various calamities, then the practitioner offers a flower, wishing that this drought may be eliminated and great rain may fall, or wishing that all calamities may cease by themselves, and everything will be accomplished in due time. Furthermore, dedicate each and every merit to Bodhi (enlightenment), universally bestowing it upon all sentient beings, and such a great vow of Bodhi should also be accomplished, let alone other matters. The month mentioned earlier means that the mind corresponds to a single state. 'Penetrating each and every syllable' refers to contemplating the Akṣara-cakra (syllable wheel), contemplating the Śabda-cakra (sound wheel), and the Bīja (seed syllable) of the Iṣṭa-deva, each appearing clearly before one's eyes without error or mistake, which is called penetrating each and every syllable. First contemplating the Buddha to achieve means seeing the perfect brightness, and as one achieves, the rest will be achieved, which means that when contemplating the Iṣṭa-deva clearly, the aspects of the perfect bright syllable wheel, etc., will naturally be achieved. This month is the Samādhi (meditative absorption) likened to the moon, and the coolness of Dharma-nature can universally appear in the mind-water of sentient beings, not like the worldly moon. It is merely using the mind as a metaphor. But as one achieves, the rest will naturally be achieved. However, the reason for explaining in detail is that each has its use in the following text, so it is necessary to explain in detail the method and function of contemplating the moon. The great name of all Buddhas says that those who first receive and uphold this are the first to achieve the seed syllable. Next, one should offer what one has, such as scented paste, flowers, etc., which means being able to pervade the Dharma-realm with a single flower, and even with the cause and condition of vows, being able to eliminate
眾生種種苦惱。如普門常所說。豈是一花而能成就如是力愿耶。為成正覺故。迴向自菩提者。當知即是自心菩提種子。明凈顯現自在之力用也。次云此中釋兩字深義。如是于兩月。真言當無畏者。即是及於悉地義。今此是大用耳。第二月也。第一月謂成種子故。第二月謂成位故。次滿此月已。若成世行者入持誦者。若成世間說者。即是初一月持誦。次一月於世間法中而得成就。謂種種藥物以法成之。能得聞持一聞不忘。乃至力通明行皆得善成。于大空而得自在。若出世義說。即是隨其成就之時。能滿一切所愿。所謂山峰牛欄者。觀義。作成就時如於山。即與中道山相應。一一事皆與理相應也。謂不動名山。即是大菩提心。在此菩提心最究極之地故名山峰。如人登山下觀萬物莫不明瞭。此法性山亦爾。下觀法界圓照無礙也。牛欄者牛是五凈所生。能卻穢除障成就清凈之事。以牛凈所養故。細草豐茂自然滋長。此菩提心牛欄亦爾。能防妄想分別之過凈諸心地。以大悲水灑之平等地。所生功德任運成長也。兩河義上已說之。兩河者謂流注不絕。是生死流又心心寂滅趣於法性大海。是出世流。於此中間。是中道妙住之境。堪造妙成就也。言四道中者。謂四聖諦道中也。一室者。謂除諸境分別在於如如之行。以此為室也。大天室
【現代漢語翻譯】 現代漢語譯本 眾生有種種的苦惱，正如《普門品》里經常說的那樣。難道僅僅憑藉一朵花就能成就如此巨大的力量和願望嗎？爲了成就正覺的緣故，迴向于自身菩提的人，應當知道這就是自身心中菩提的種子，是明凈顯現自在的力量和作用。接下來解釋『此中釋兩字深義』，像這樣在兩個月中，真言應當無畏，這就是成就悉地（Siddhi，成就）的意義。現在這是很大的作用啊，是第二個月。第一個月是指成就種子，第二個月是指成就果位。接下來，滿了這兩個月之後，如果成就世間行的人進入持誦，如果成就世間說法的人，這就是第一個月持誦，下一個月在世間法中得到成就。比如種種藥物用法成就，能夠得到聞持（Dharani，總持）一聞不忘，乃至力通明行都能很好地成就，在大空中得到自在。如果從出世間的意義來說，就是隨著他成就的時候，能夠滿足一切願望。所謂山峰、牛欄，是觀想的意義。作成就時如同在山上，就與中道山相應，每一件事都與理相應。所謂不動名山，就是大菩提心，因為這菩提心是最究竟的地方，所以叫做山峰。如同人登山向下觀看萬物沒有不明白的，這法性山也是這樣，向下觀看法界圓滿照耀沒有阻礙。牛欄，牛是五凈所生，能夠去除污穢，消除障礙，成就清凈的事情。因為用牛的凈物所養育，細草豐茂自然滋長。這菩提心牛欄也是這樣，能夠防止妄想分別的過失，清凈各種心地。用大悲水灑在平等地上，所生的功德自然而然地成長。兩河的意義上面已經說過了。兩河是指流注不絕，是生死流，又心心寂滅趨向於法性大海，是出世流。在這中間，是中道妙住的境界，可以創造妙成就。說到四道中，是指四聖諦道中。一室，是指去除各種境界的分別，在於如如之行，以此為室。大天室（Daitya，阿修羅）
【English Translation】 English version Sentient beings have all kinds of suffering, as is often said in the 『Universal Gate Chapter』. Could such great power and vows be accomplished by just one flower? For the sake of attaining perfect enlightenment, those who dedicate themselves to their own Bodhi should know that this is the seed of Bodhi in their own hearts, the power and function of clear and manifest freedom. Next, it explains 『the profound meaning of the two words here』. In this way, in two months, the mantra should be fearless, which is the meaning of accomplishing Siddhi (achievement). Now this is a great function, it is the second month. The first month refers to the accomplishment of the seed, and the second month refers to the accomplishment of the position. Next, after these two months are completed, if those who accomplish worldly practices enter into recitation, if those who accomplish worldly teachings, this is the first month of recitation, and the next month they will achieve success in worldly dharmas. For example, various medicines are made according to the Dharma, and they can obtain Dharani (total retention), never forgetting what they have heard, and even the power of clear and bright conduct can be well accomplished, and they can obtain freedom in the great void. If speaking from the meaning of transcendence, it means that when he achieves it, he can fulfill all wishes. The so-called mountain peak and cow pen are the meaning of contemplation. When making achievements, it is like being on a mountain, which corresponds to the Middle Way Mountain, and everything corresponds to reason. The so-called immovable famous mountain is the great Bodhi mind, because this Bodhi mind is the most ultimate place, so it is called the mountain peak. Just as people climb mountains and look down at all things without understanding, so is this Dharma-nature mountain, looking down at the Dharma realm with complete illumination without hindrance. The cow pen, the cow is born from the five pure things, which can remove filth, eliminate obstacles, and accomplish pure things. Because it is raised with the pure things of the cow, the fine grass is lush and grows naturally. This Bodhi mind cow pen is also like this, it can prevent the faults of delusion and discrimination, and purify all kinds of minds. Sprinkling it with the water of great compassion on the equal ground, the merits that are born grow naturally. The meaning of the two rivers has been said above. The two rivers refer to the continuous flow, which is the flow of birth and death, and the extinction of mind after mind leads to the sea of Dharma-nature, which is the flow of transcendence. In the middle of this, is the realm of the wonderful dwelling of the Middle Way, which can create wonderful achievements. Speaking of the four paths, it refers to the four noble truths. A room refers to removing the distinctions of various realms and being in the practice of suchness, using this as a room. Daitya (Asura) room
者。所謂涅槃之室。以此成辦菩提自在力也。若不入如是大天之室。云何能成自在力耶。曼荼羅義如上說之。四角為作金剛三股之象。周匝相接名金剛宮。若作秘說者此是大智莫能壞者。以彼金剛妙智。結金剛界護菩提心故。所作皆辦也。作護謂以降伏三世明及不動明。而護諸事。若理說者。此降伏三世不動明王。即是大菩提心。堪能守護一切眾生令彼善根自在成就也。藥物力成者。謂空青蘇油牛黃等。隨事成辦。如余處說之。理說者即是身口意成就。所謂三業無盡莊嚴之藏奮迅示現。成就法界眾生也。佛法法爾。先以事中成就。然後用凈慧大空而觀察之。即是出世成就也。藥及與心成就之時。有上中下相。日出為上夜半為中初夜為下。於此時中有相。當知隨事即知是上中下成也。初夜是初入未證之義。半夜是菩提心義。謂從此以從背暗嚮明。然猶未即是大明也。至日出是成相。猶如大日普照世間也。於此時中。或有𤙖聲。或種種鼓聲。或大地動。或聞妙音聲種種妙相。人所樂聞悅可其意。或在空中或在壇中。若有是相。當知即是世悉地成也。若理說者。一一法合之處得果。謂三乘之果。或轉法輪得大勢。乃至長壽壽量無數。勝進游于虛空凈眼明照。凈了無礙凈心遍智耳。已上成就世間品竟。
大毗盧遮那成佛
【現代漢語翻譯】 現代漢語譯本： 這是所謂的涅槃之室（Nirvana-garbha，寂滅的處所），憑藉它成就菩提（Bodhi，覺悟）的自在力量。如果不進入這樣的大天之室，又怎麼能成就自在的力量呢？曼荼羅（Mandala，壇城）的意義如前面所說。四個角製作成金剛三股杵的形象，周圍互相連線稱為金剛宮（Vajra-dhātu，金剛界）。如果從秘密教義來說，這是大智慧，不可摧壞。用那金剛的微妙智慧，結成金剛界來守護菩提心，所以所做的事情都能辦成。所謂的『作護』，就是用降伏三世明王（Trailokya-vijaya，降伏過去、現在、未來三世的明王）以及不動明王（Acala，不動尊明王）來守護各種事情。如果從理上說，這降伏三世不動明王就是大菩提心，能夠守護一切眾生，使他們的善根自在成就。『藥物力成』，是指用空青、蘇油、牛黃等，根據具體情況來辦成，如其他地方所說。從理上說，就是身口意成就，也就是三業（身業、口業、意業）無盡莊嚴的寶藏奮迅示現，成就法界眾生。佛法本來如此，先在事相上成就，然後用清凈智慧和大空性來觀察它，這就是出世間的成就。藥物和心成就的時候，有上、中、下三種征相。日出為上，半夜為中，初夜為下。在這個時候有徵相，應當知道根據具體情況就知道是上、中、下哪種成就。初夜是剛開始進入，還沒有證悟的意義。半夜是菩提心的意義，意思是說從此背離黑暗走向光明，但還沒有達到大光明。到日出就是成就的征相，猶如大日普遍照耀世間。在這個時候，或者有𤙖聲，或者有各種鼓聲，或者大地震動，或者聽到美妙的聲音，各種美妙的征相，人們喜歡聽，使人心情愉悅，或者在空中，或者在壇中。如果有這些征相，應當知道這就是世間悉地（Siddhi，成就）成就了。如果從理上說，每一法相合的地方都能得到果，也就是三乘（聲聞乘、緣覺乘、菩薩乘）的果，或者轉法輪得到大勢力，乃至長壽，壽命無數，殊勝地在虛空中游行，清凈的眼睛明亮照耀，清凈了知沒有障礙，清凈的心遍知，清凈的耳朵。以上是成就世間品結束。 大毗盧遮那（Vairocana，光明遍照）成佛
【English Translation】 English version: This is the so-called chamber of Nirvana (Nirvana-garbha, the abode of tranquility), by which one accomplishes the power of freedom in Bodhi (Bodhi, enlightenment). If one does not enter such a chamber of the great deity, how can one accomplish the power of freedom? The meaning of Mandala (Mandala, sacred circle) has been explained above. The four corners are made into the image of a vajra with three prongs, and the surrounding connections are called the Vajra Palace (Vajra-dhātu, Diamond Realm). If explained from the secret teachings, this is great wisdom that cannot be destroyed. With that vajra's subtle wisdom, one forms the Vajra Realm to protect the Bodhi mind, so that all actions are accomplished. 'Making protection' means using the Trailokya-vijaya (Trailokya-vijaya, the wisdom king who subdues the three realms) and Acala (Acala, the Immovable Wisdom King) to protect all matters. If explained from the principle, this Trailokya-vijaya and Acala is the great Bodhi mind, capable of protecting all sentient beings, enabling their roots of goodness to be freely accomplished. 'Accomplishment through the power of medicine' refers to using azurite, ghee, bezoar, etc., to accomplish things according to the specific situation, as described elsewhere. From the perspective of principle, it is the accomplishment of body, speech, and mind, that is, the inexhaustible treasury of adornments of the three karmas (body, speech, and mind) vigorously manifested, accomplishing the sentient beings of the Dharma realm. The Buddha-dharma is inherently so: first accomplish in phenomena, and then observe it with pure wisdom and great emptiness, which is the supramundane accomplishment. When medicine and mind are accomplished, there are upper, middle, and lower signs. Sunrise is upper, midnight is middle, and the first watch of the night is lower. At this time, there are signs, and one should know whether it is upper, middle, or lower accomplishment according to the specific situation. The first watch of the night is the meaning of initially entering without yet realizing. Midnight is the meaning of the Bodhi mind, meaning that from this point one turns away from darkness towards light, but has not yet reached great light. Sunrise is the sign of accomplishment, like the great sun universally illuminating the world. At this time, there may be the sound of 𤙖, or various drum sounds, or the earth shaking, or hearing wonderful sounds, various wonderful signs that people like to hear, pleasing their minds, either in the air or in the mandala. If there are these signs, one should know that this is the accomplishment of worldly Siddhi (Siddhi, accomplishment). If explained from the principle, one obtains the fruit where each dharma merges, that is, the fruit of the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), or turning the Dharma wheel and obtaining great power, even to longevity, countless lifespan, victoriously traveling in the void, pure eyes brightly illuminating, purely knowing without obstruction, pure mind all-knowing, pure ears. The above is the end of the chapter on accomplishing the mundane. The Enlightenment of Mahāvairocana (Vairocana, the Illuminator)
經疏卷第十 大正藏第 39 冊 No. 1796 大毗盧遮那成佛經疏
大毗盧遮那成佛經疏卷第十一
沙門一行阿阇梨記
悉地出現品第六
爾時世尊復觀諸大眾會。為欲滿足一切愿故。復說三世無量門決定智圓滿法句者。觀察大眾非無因緣。先以佛心。而觀察彼眾生種相體性。堪受何法應何種而得利益。如是觀已。當知于彼彼法門而得悟入故。為欲說此故先觀機也。三世無量決定智門。謂於一念三世之中。無量無礙智門。佛以種種方便說斯妙法。一切眾生各隨所應智門而得決定。其門無量故言無量門也。佛觀大眾會。為說此普門法界趣入之門。欲令各隨本緣而得決定故。名決定智門也。法句者。謂先觸事從事能生於理。故名為句。即是句偈依。世句偈法以名字說。滿足者入此法門能生法門。能生法界無相如來自證秘密之法。將欲以如是法滿足一切眾生。令無空過故也。此句即是偈也。未及會句。后當以義作句偈也。虛空無垢無自性。能授種種諸巧智者。謂一切智智之心等空。無垢無量無礙。無有分別。即是諸佛大空現證之法。無自性者。謂此空無垢清凈法界。亦復無有自性不可執取也。以如是即彼大空。無為亦無自性故。能生一切智智。即是巧智。智之異名也。若非巧智。豈能
【現代漢語翻譯】 現代漢語譯本 經疏卷第十 大正藏第 39 冊 No. 1796 大毗盧遮那成佛經疏
大毗盧遮那成佛經疏卷第十一
沙門一行阿阇梨記
悉地出現品第六
爾時世尊復觀諸大眾會。為欲滿足一切愿故。復說三世無量門決定智圓滿法句者。觀察大眾非無因緣。先以佛心。而觀察彼眾生種相體性。堪受何法應何種而得利益。如是觀已。當知于彼彼法門而得悟入故。為欲說此故先觀機也。三世無量決定智門。謂於一念三世之中。無量無礙智門。佛以種種方便說斯妙法。一切眾生各隨所應智門而得決定。其門無量故言無量門也。佛觀大眾會。為說此普門法界趣入之門。欲令各隨本緣而得決定故。名決定智門也。法句者。謂先觸事從事能生於理。故名為句。即是句偈依。世句偈法以名字說。滿足者入此法門能生法門。能生法界無相如來自證秘密之法。將欲以如是法滿足一切眾生。令無空過故也。此句即是偈也。未及會句。后當以義作句偈也。虛空無垢無自性。能授種種諸巧智者。謂一切智智之心等空。無垢無量無礙。無有分別。即是諸佛大空現證之法。無自性者。謂此空無垢清凈法界。亦復無有自性不可執取也。以如是即彼大空。無為亦無自性故。能生一切智智。即是巧智。智之異名也。若非巧智。豈能 這時，世尊再次觀察所有的大眾集會，爲了滿足一切願望，又說了包含過去、現在、未來三世無量法門、決定智慧和圓滿法句的內容。觀察大眾並非沒有原因，而是先以佛心來觀察那些眾生的根性、相貌和體性，看他們適合接受哪種教法，應以哪種方式才能獲得利益。這樣觀察之後，才能知道他們可以通過哪些法門而悟入。爲了宣說這些，所以先要觀察眾生的根器。所謂『三世無量決定智門』，是指在一念三世之中，無量無礙的智慧之門。佛以種種方便宣說這種微妙的法，一切眾生各自根據自己相應的智慧之門而獲得決定的領悟。因為法門無量，所以稱為『無量門』。佛觀察大眾集會，是爲了宣說這普門法界趣入之門，想要讓大家各自根據自己的本有因緣而獲得決定的領悟，所以稱為『決定智門』。所謂『法句』，是指先接觸事物，從事理入手，從而產生道理，所以稱為『句』，也就是句偈所依據的。世間的句偈法用名字來宣說。『滿足』是指進入此法門，能生出法門，能生出法界無相如來自證的秘密之法。將要用這樣的法來滿足一切眾生，使他們不空過此生。此句即是偈頌。尚未彙集句，之後將用義理來創作句偈。『虛空無垢無自性，能授種種諸巧智者』，是指一切智智（Sarvajñāna-jñāna）之心等同虛空，沒有污垢，無量無礙，沒有分別，這就是諸佛大空現證之法。『無自性』是指這虛空無垢清凈的法界，也沒有自性，不可執取。因為這樣就等同於那大空，無為也沒有自性，所以能生出一切智智，也就是巧智，是智慧的別名。如果不是巧智，怎麼能……
【English Translation】 English version Chapter Ten Taisho Tripitaka Volume 39, No. 1796, Commentary on the Mahāvairocana-sūtra
Commentary on the Mahāvairocana-sūtra, Volume Eleven
Recorded by Śramaṇa Yixing Āchārya
Chapter Six: Appearance of Siddhi
At that time, the World-Honored One again observed the entire assembly, and for the sake of fulfilling all wishes, further spoke of the 'complete verses of the Dharma' (法句) that encompass the immeasurable doors of decisive wisdom in the three times (past, present, and future). This observation of the assembly was not without cause. First, with the mind of the Buddha, he observed the nature and characteristics of those sentient beings, discerning which Dharma they were capable of receiving and through which means they could attain benefit. Having observed in this way, it is known that they can attain enlightenment through those specific Dharma doors. Therefore, to expound upon this, he first observed their capacities. The 'immeasurable doors of decisive wisdom in the three times' refers to the immeasurable and unobstructed doors of wisdom within a single thought spanning the three times. The Buddha, through various skillful means, expounds this wondrous Dharma, allowing all sentient beings to attain decisive understanding according to their respective doors of wisdom. Because these doors are immeasurable, they are called 'immeasurable doors'. The Buddha observed the assembly in order to expound upon this door of universal Dharma realm entry, desiring that each person attain decisive understanding according to their inherent conditions, hence it is named 'door of decisive wisdom'. 'Dharma verses' refer to that which first touches upon affairs, proceeding from events to generate principles, hence it is called a 'verse'. It is the basis of verses and gāthās. Worldly verses and gāthās are spoken with names. 'Fulfillment' means that entering this Dharma door can generate Dharma doors, can generate the Dharma realm, the self-realized secret Dharma of the formless Tathāgata (如來). He intends to use such Dharma to fulfill all sentient beings, so that they do not pass this life in vain. This verse is a gāthā. The verses have not yet been collected; later, verses and gāthās will be created using meaning. 'Space is without defilement and without self-nature, capable of bestowing various skillful wisdoms' refers to the mind of Sarvajñāna-jñāna (一切智智) being like space, without defilement, immeasurable, unobstructed, and without discrimination. This is the Dharma of the great emptiness directly realized by all Buddhas. 'Without self-nature' means that this pure Dharma realm of space, without defilement, also has no self-nature and cannot be grasped. Because it is thus identical to that great emptiness, unconditioned and also without self-nature, it can generate Sarvajñāna-jñāna, which is skillful wisdom, another name for wisdom. If it were not skillful wisdom, how could it...
隨一切眾生種種心行。見其所樂見身。說其所宜聞法。稱其得解之機。皆悉不虛而入一切平等法界。即是巧中之極巧也。以平等空亦無自性。有相生滅亦復無性故。於法自在能生巧智。普與一切眾生之愿。不可思議度量也。由本自性常空故。緣起甚深難可見者。此不可得空之自性。即是第一常住法佛之身。以離空非空等八顛倒相。是即甚深從緣起法。無為無作而能不動法界普應眾生。機應相關如月現清水。如是緣起法不可思議也(空之自性常有不是先無今有已有還無故謂空本性如是也)于長恒時殊勝進。隨念施與無上果者。恒謂常修如是法行。乃至大空亦不可得。無自性故猶如大空。而能生起萬行。此甚深平等法界之行。行者若能常如是行。即能隨眾生所思愿而滿足之。乃至無上大愿亦能與彼也。譬如一切趣宮室。皆依虛空無著行者。此恐人不信解更引譬譬之。如一切世間。皆依于空而得安住。而此大空更無所依。不作是念。一切世間由我而生依我而住。此世間亦于處空不念恩德。而求報之不作是念。此空力故令我得如是安穩。何以故不見虛空有造作之行。故不念報也。故次會云。此清凈法亦如是。三有無餘清凈生者。合云如上所說之行。亦同于空。除三有之障令無有餘。能生清凈之法。所稱法性清凈妙身之生也。次
云。昔勝生嚴修此故。得有一切如來行者。更引古為證。勝生謂先生也。先生謂先覺是法者。若覺此法即無盡莊嚴。無盡莊嚴定慧神力妙嚴之藏。謂過去菩薩名為勝生嚴。此即佛子也。即是先修行者。如言先生也。梵云避部。是不久滿足諸財寶。謂法財也。即此德以嚴身也。此先覺者。即曾得如是法。一切諸佛亦皆得此法也。次云。非他句有難可得。作世遍明如世尊者。次意云。若離此更于余法句中。能成如是不思議法界之果。無有是處。假使于中求之。亦無得理。如水中求油無有是處。若人能得此自證非他。不由他悟之法。即能照明世間如日照之。亦如佛出世時。普為一切無明世間而作大明也。說極清凈修行法。深廣無盡離分別者。佛說此極清凈無分別離分別甚深自證之法。此法深廣。不可思議不可破壞。無有窮盡。即是嘆法德之意也。爾時毗盧遮那世尊。說此伽陀已。觀察金剛手等一切大眾。告執金剛言。善男子。各各當現法界神力。神力亦是動用神變也。此神變是廣義。從一得多也。悉地流出句。若眾生見如是法。發歡喜踴躍得樂受住者。佛觀大眾非無因緣。為欲令彼各各說。從不思議法界自在神通之力。流出悉地之句也。此流出名為門。是梵音多含。今此中意明流出也。謂從自證法界佛心。而流出無量巧智之
【現代漢語翻譯】 現代漢語譯本：云。昔日勝生（Sheng Sheng，過去菩薩名）嚴謹地修習此法，因此，他具備了一切如來行者的功德。這裡引用古例來作為證明。勝生，意為先覺者。先覺者，指的是先覺悟此法的人。如果覺悟了此法，就能獲得無盡的莊嚴，這無盡的莊嚴是定慧神力所成就的微妙莊嚴之藏。過去有一位菩薩名為勝生嚴，他就是佛子，也就是先修行者，正如『先生』一詞的含義。梵語『避部』（Vipula）的意思是不久就能圓滿一切財寶，這裡指的是法財。這是用這種功德來莊嚴自身。這位先覺者，曾經獲得過這樣的法，一切諸佛也都獲得了此法。接下來講，『非他句有難可得，作世遍明如世尊者』。這句話的意思是，如果離開此法，而在其他的法句中，想要成就如此不可思議法界的果報，是不可能的。即使在其他法中尋求，也找不到這樣的道理，就像在水中求油一樣，是不可能找到的。如果有人能夠獲得這種自證而非他悟，不依賴他人開悟的法，就能照亮世間，就像太陽照耀一樣，也像佛陀出世時，普遍為一切無明世間帶來光明一樣。佛陀宣說極其清凈的修行法，這種法深廣無盡，遠離分別。佛陀宣說這種極其清凈、無分別、遠離分別的甚深自證之法。此法深廣，不可思議，不可破壞，沒有窮盡。這是讚歎法德的含義。當時，毗盧遮那（Vairocana，佛名，意為光明遍照）世尊說完這個偈頌后，觀察金剛手（Vajrapani，菩薩名，象徵力量）等一切大眾，告訴執金剛（Vajradhara，菩薩名，持有金剛杵者）說：『善男子，你們各自應當展現法界的神力。』神力也是一種動用和神變。這種神變是廣義的，是從一而多。『悉地流出句』，如果眾生見到這樣的法，生起歡喜踴躍，獲得快樂和安住，佛陀觀察大眾並非沒有因緣，是爲了讓他們各自宣說從不可思議法界自在神通之力流出的悉地（Siddhi，成就）之句。這個『流出』被稱為『門』，是梵語『多含』（Mukha）的意思，現在這裡的意思是流出。指的是從自證法界佛心，流出無量的巧智。
【English Translation】 English version: Thus. In the past, Sheng Sheng (Sheng Sheng, name of a past Bodhisattva) diligently practiced this Dharma, and therefore, he possessed all the merits of a Tathagata practitioner. Here, an ancient example is cited as proof. Sheng Sheng means the 'first enlightened one.' The 'first enlightened one' refers to the one who first awakened to this Dharma. If one awakens to this Dharma, one can obtain endless adornment, which is the treasure of wonderful adornment achieved by Samadhi, wisdom, divine power. In the past, there was a Bodhisattva named Sheng Sheng Yan, who was a Buddha-child, that is, a practitioner who practiced first, just like the meaning of the word 'teacher'. The Sanskrit word 'Vipula' means that one will soon be able to fulfill all treasures, which refers to Dharma-wealth here. This is using this merit to adorn oneself. This first enlightened one once obtained such Dharma, and all Buddhas also obtained this Dharma. Next, it says, 'It is difficult to obtain from other sentences, to make the world universally bright like the World-Honored One.' The meaning of this sentence is that if one leaves this Dharma and wants to achieve the result of such an inconceivable Dharma-realm in other Dharma sentences, it is impossible. Even if one seeks in other Dharmas, one cannot find such a principle, just like seeking oil in water, it is impossible to find. If someone can obtain this self-realization rather than other-realization, the Dharma that does not rely on others' enlightenment, then one can illuminate the world, just like the sun shines, and also like when the Buddha appeared in the world, universally bringing light to all ignorant worlds. The Buddha proclaimed the extremely pure practice Dharma, which is profound, vast, endless, and free from discrimination. The Buddha proclaimed this extremely pure, non-discriminating, deeply self-realized Dharma. This Dharma is profound, vast, inconceivable, indestructible, and endless. This is the meaning of praising the merits of the Dharma. At that time, Vairocana (Vairocana, name of a Buddha, meaning 'light shining everywhere') World-Honored One, after reciting this Gatha, observed Vajrapani (Vajrapani, name of a Bodhisattva, symbolizing power) and all the assembly, and told Vajradhara (Vajradhara, name of a Bodhisattva, the one who holds the Vajra) : 'Good men, each of you should manifest the divine power of the Dharma-realm.' Divine power is also a kind of movement and divine transformation. This divine transformation is broad in meaning, it is from one to many. 'Siddhi flowing out sentence', if sentient beings see such Dharma, generate joy and leap, obtain happiness and dwell, the Buddha observes that the assembly is not without cause, it is to let them each proclaim the Siddhi (Siddhi, accomplishment) sentence flowing out from the inconceivable Dharma-realm's free and unobstructed divine power. This 'flowing out' is called 'gate', which is the meaning of the Sanskrit word 'Mukha', and now the meaning here is flowing out. It refers to the flowing out of immeasurable skillful wisdom from the self-realized Dharma-realm Buddha-mind.
門。即是如前一一菩薩金剛各是如來內證之德。從此現法門。門有傳法攝眾生者。引彼一類從此門入。而到一切智智之地。佛意令彼各說入實相門。若有眾生種。彼根性者。當生喜悅發起善根。即從此門成勝進行。住于如來安樂之行也。時諸執金剛。為毗盧遮那世尊作禮。如是法主依所教敕者。依佛所命不敢有違。然如來是法主。若於法主前各各異說。則非所應。是請佛自說令一切聞也。何以故。世尊於世尊前。自說如是隨所通達法。非是所宜。此是迴文也。時諸金剛復請佛言。惟愿世尊哀愍我等。示現悉地流出句。何以故。于尊者薄伽梵前。而自宣示所通達法。非是所宜者。此意云何。如來法王尊勝無上。以於此法中現前通達。究了明見無有餘故。我等由佛恩力各從一門。隨自心量而得通達。若於如是大法主前而自稱說。則非所應。此是慚愧謙退之意也。如是陳意。愿佛自說也。何以故。為未來世眾生。當遇是法得大利益。開佛知見速得成辦如來安樂行故。如是說已。如來告金剛手等言。善哉善哉善男子。此如來所說法毗奈耶中稱讚一切。所謂有羞。若有羞善男子善女人。見如是法速生二事。謂不作所不應作。眾所稱讚者。佛贊意言。此諸善士。雖于所入法門得善通達。以仰敬如來生慚愧故。不敢陳說。當知即是善
士之相。故言善哉善哉也。次即因其所行而引接之。故言如來所說法律之中。唯常稱歎一法。所謂羞恥也。西方梵音與慚愧異名。更相釋云何慚愧。謂具羞恥。若人具羞恥之心。即是有慚愧也。如來常稱歎此一法。若人能有羞恥者。則成就秘密之行。當知即是發跡之處。故因有羞恥故。得具二法。一者所不應作事業皆悉不作。云何不應作耶。如世間人。各當觀察自種性中不應作事即不敢作。世間名為有羞恥人。今此善男子亦爾。于如來種性之中而自觀察。知此法中一切惡業。皆當不作。即一也。由不作惡故。則為如來之所稱歎。非但如來。亦為十方諸天人阿修羅沙門婆羅門眾及凡聖大眾。常所稱歎傳宣說。此即是不作眾惡之果報也。又眾所稱歎。即是俱行一切善義。由具一切善故。為大眾稱歎也。復有二事。所謂未至令至者。謂未至者令至得到一切智智之妙寶洲所。由有羞恥故能行二法。由前二得則能至所至處。昔所未悟而今得悟。昔所未聞而今得聞故。是一也。二者由得至所未至故。即是生於如來種性之中也。與一切佛菩薩共同一處。常不捨離微妙勝進。即其二也。復有二事。謂住尸羅者。所謂除熱得清涼是尸羅義。如其熱者思清涼池涼室。善得入者即離熱惱眾患。又如熱病之人得除熱毒病。即身心清涼善得安樂。
【現代漢語翻譯】 現代漢語譯本： 士之相。所以說『善哉善哉』啊。接下來就根據他所做的事情來引導他。所以說，在如來所說的法律之中，唯獨常常稱讚一種法，那就是羞恥。西方梵音和慚愧是不同的名稱，互相解釋什麼是慚愧呢？就是具有羞恥心。如果一個人具有羞恥之心，那就是有慚愧。如來常常稱讚這一個法。如果人能夠有羞恥心，就能成就秘密的修行。應當知道這就是發跡的地方。所以因為有羞恥心，就能具備兩種法。第一，不應該做的事業全部不做。什麼是不應該做的呢？就像世間人，各自應當觀察自己的種性中不應該做的事情就不敢做。世間稱這種人為有羞恥的人。現在這位善男子也是這樣，在如來的種性之中自我觀察，知道這個法中一切惡業，都應當不做。這就是第一點。因為不做惡事，就被如來所稱讚。不僅僅是如來，也被十方諸天人、阿修羅、沙門、婆羅門眾以及凡聖大眾，常常稱讚傳揚。這就是不做各種惡事的果報啊。又被大眾所稱讚，就是共同奉行一切善事。因為具備一切善事，所以被大眾稱讚。還有兩件事，就是使未到達的到達。所謂未到達的，使之到達得到一切智智的妙寶洲。因為有羞恥心，所以能奉行兩種法。通過前面的兩種獲得，就能到達所要到達的地方。過去沒有領悟的現在領悟了，過去沒有聽聞的現在聽聞了，這是一點。第二，因為到達了未到達的地方，就是生於如來的種性之中。與一切佛菩薩共同一處，常常不捨離微妙殊勝的進步，這就是第二點。還有兩件事，就是安住于尸羅（戒律）的人。所謂去除熱惱得到清涼，這就是尸羅的意義。就像炎熱的人思念清涼的池塘、涼爽的房間，善於進入的人就能遠離熱惱的各種病患。又像得了熱病的人，去除熱毒病，身心就能清涼安樂。 English version: The characteristic of a virtuous person is that one says, 'Excellent, excellent!' Next, one guides them based on their actions. Therefore, within the Dharma spoken by the Tathagata (如來，one of the titles of a Buddha, meaning 'Thus Gone' or 'Thus Come'), only one Dharma is constantly praised, and that is shame and remorse. The Western Sanskrit term is different from '慚愧 (cánkuì, shame and remorse),' but they explain each other. What is '慚愧'? It means possessing shame and remorse. If a person possesses a sense of shame and remorse, then they have '慚愧.' The Tathagata constantly praises this one Dharma. If a person can have shame and remorse, then they will accomplish secret practices. One should know that this is the place of origin. Therefore, because of having shame and remorse, one can possess two Dharmas. First, all actions that should not be done are not done. What should not be done? Like worldly people, each should observe what should not be done within their own lineage and dare not do it. The world calls such people those with shame and remorse. Now, this virtuous man is also like this, observing himself within the Tathagata's lineage, knowing that all evil deeds in this Dharma should not be done. This is the first point. Because one does not do evil deeds, one is praised by the Tathagata. Not only the Tathagata, but also all the gods, humans, Asuras (阿修羅，demi-gods), Shramanas (沙門，wandering ascetics), Brahmins (婆羅門，priests), and the assembly of ordinary and noble beings in the ten directions constantly praise and proclaim this. This is the result of not doing various evil deeds. Furthermore, being praised by the assembly means jointly practicing all good deeds. Because one possesses all good deeds, one is praised by the assembly. There are also two things, which is to cause the unreached to reach. The so-called unreached, to cause them to reach and obtain the wonderful jewel island of All-Knowing Wisdom. Because of having shame and remorse, one can practice two Dharmas. Through the previous two attainments, one can reach the place one wants to reach. What was not understood in the past is now understood, and what was not heard in the past is now heard, this is one point. Second, because one has reached the unreached place, one is born into the Tathagata's lineage. Being in the same place with all Buddhas and Bodhisattvas (菩薩，enlightenment beings), constantly not abandoning subtle and excellent progress, this is the second point. There are also two things, which is to abide in Shila (尸羅，moral discipline). The so-called removing heat and obtaining coolness is the meaning of Shila. Just as a hot person thinks of a cool pond, a cool room, and one who is good at entering can be free from the various sufferings of heat. Also, like a person with a fever, removing the heat toxin disease, the body and mind can be cool and peaceful.
【English Translation】 The characteristic of a virtuous person is that one says, 'Excellent, excellent!' Next, one guides them based on their actions. Therefore, within the Dharma spoken by the Tathagata (如來，one of the titles of a Buddha, meaning 'Thus Gone' or 'Thus Come'), only one Dharma is constantly praised, and that is shame and remorse. The Western Sanskrit term is different from '慚愧 (cánkuì, shame and remorse),' but they explain each other. What is '慚愧'? It means possessing shame and remorse. If a person possesses a sense of shame and remorse, then they have '慚愧.' The Tathagata constantly praises this one Dharma. If a person can have shame and remorse, then they will accomplish secret practices. One should know that this is the place of origin. Therefore, because of having shame and remorse, one can possess two Dharmas. First, all actions that should not be done are not done. What should not be done? Like worldly people, each should observe what should not be done within their own lineage and dare not do it. The world calls such people those with shame and remorse. Now, this virtuous man is also like this, observing himself within the Tathagata's lineage, knowing that all evil deeds in this Dharma should not be done. This is the first point. Because one does not do evil deeds, one is praised by the Tathagata. Not only the Tathagata, but also all the gods, humans, Asuras (阿修羅，demi-gods), Shramanas (沙門，wandering ascetics), Brahmins (婆羅門，priests), and the assembly of ordinary and noble beings in the ten directions constantly praise and proclaim this. This is the result of not doing various evil deeds. Furthermore, being praised by the assembly means jointly practicing all good deeds. Because one possesses all good deeds, one is praised by the assembly. There are also two things, which is to cause the unreached to reach. The so-called unreached, to cause them to reach and obtain the wonderful jewel island of All-Knowing Wisdom. Because of having shame and remorse, one can practice two Dharmas. Through the previous two attainments, one can reach the place one wants to reach. What was not understood in the past is now understood, and what was not heard in the past is now heard, this is one point. Second, because one has reached the unreached place, one is born into the Tathagata's lineage. Being in the same place with all Buddhas and Bodhisattvas (菩薩，enlightenment beings), constantly not abandoning subtle and excellent progress, this is the second point. There are also two things, which is to abide in Shila (尸羅，moral discipline). The so-called removing heat and obtaining coolness is the meaning of Shila. Just as a hot person thinks of a cool pond, a cool room, and one who is good at entering can be free from the various sufferings of heat. Also, like a person with a fever, removing the heat toxin disease, the body and mind can be cool and peaceful.
義同清涼義也。菩薩之人性戒成就。不由制戒任運而有。譬如大海其性自爾不宿死屍。非有人物令彼如此。非同聲聞戒也。第二法者。由具戒故常得生於人天中。此謂未得法身地者。世世生處常在人中天上。得離障見佛聞法。此即大利也。善哉諦聽善思念之。我當宣說真言成就流出相應句者。此善哉中有二仁者義。謂佛嘆彼賢善之德。而或告之令善聽也。流出者如佛出光。先有出處。謂面門豪相頂髻等處。出作佛事已周竟已。而復還入。此流出真言亦如是。當知從真言中流出也。謂流出悉地之果。此真言本從如來自證之德。于佛心地而出現。作無量法門大作佛事。作佛事已。令彼應度眾生。即從此門入佛法界。故名流出也。故次言此所流出相應句。真言門修菩提諸菩薩。速於是中當得真言悉地之果者。此中果者。謂得不思議一切智智之果也。次之初首。若行者見漫荼羅。尊所印可成就真語者。自此以下更明次第供養法。先得見漫荼羅。非但得見而已。須為師加法引入如前所說。非但得入而已次第修行。隨法修行故。得阿阇梨印可傳法。得印可灌頂故。次云真言成就也。複次世間持誦品中先觀圓明中。有環繞真言字輪(頭尾)唸誦時從初字。于口中入流入身中。猶如入息周遍身份。此是如來自在神力之所加持。如是念者
【現代漢語翻譯】 現代漢語譯本： 其意義與清涼的意義相同。菩薩的人性戒律的成就，不是通過制定戒律來強制，而是自然而然地具備。譬如大海，其本性就是不容納死屍，不是因為有人為的力量使其如此。這與聲聞戒不同。第二種利益是，由於具備戒律，常常能夠轉生到人道或天道中。這是指那些尚未證得法身地的菩薩。他們世世代代所生的處所，常常在人道或天道之中，能夠遠離業障，得見佛，聽聞佛法。這就是巨大的利益啊！ 好啊，仔細聽，認真思考。我將宣說真言成就流出的相應語句。這句『好啊』中包含兩種仁者的含義，即佛讚歎他們賢善的德行，並且告誡他們要好好聽。『流出』就像佛放出光明，先有出處，比如面門、眉間白毫相、頂髻等處。放出光明，完成佛事之後，又重新收回。這流出的真言也是如此，應當知道是從真言中流出的，即流出悉地（Siddhi）的果實。這真言本來是從如來自己證悟的功德中，在佛的心地中顯現出來，產生無量的法門，大作佛事。完成佛事後，讓那些應該被度化的眾生，就從此門進入佛法界，所以叫做流出。所以接著說，這所流出的相應語句，真言門的修行菩薩，迅速地在這裡面，應當獲得真言悉地的果實。這裡說的果實，是指獲得不可思議的一切智智的果實。 接下來開始，如果修行者見到曼荼羅（Mandala），得到本尊認可，成就真實語。從這裡以下，進一步說明次第供養的方法。首先要得見曼荼羅，不僅僅是得見而已，還需要由阿阇梨（Acharya）加持引入，如前面所說。不僅僅是得入而已，還要次第修行，隨順佛法修行，因此得到阿阇梨的印可傳法。得到印可灌頂，所以接著說真言成就。再次，在世間持誦品中，先觀想圓明之中，有環繞的真言字輪，唸誦時從第一個字開始，從口中進入，流入身中，猶如吸氣一樣周遍全身。這是如來自在神力的加持。像這樣唸誦。
【English Translation】 English version: Its meaning is the same as the meaning of coolness. The accomplishment of a Bodhisattva's precepts of human nature is not enforced by the establishment of precepts, but is naturally present. For example, the ocean, by its very nature, does not harbor corpses; it is not that someone or something makes it so. This is different from the precepts of the Sravakas (Śrāvaka). The second benefit is that, by possessing precepts, one is often reborn in the realms of humans or gods. This refers to those who have not yet attained the Dharmakaya (Dharmakāya) ground. Their places of birth in lifetimes are often in the realms of humans or gods, enabling them to be free from obstacles, see the Buddha, and hear the Dharma. This is a great benefit! Good, listen carefully and contemplate diligently. I shall proclaim the corresponding phrases of mantra accomplishment and emanation. This 'Good' contains two meanings of benevolence, namely, the Buddha praises their virtuous qualities and instructs them to listen well. 'Emanation' is like the Buddha emitting light, which first has a source, such as the face, the white hair between the eyebrows (urna), the crown of the head, etc. After emitting light and completing the Buddha's work, it returns again. This emanation of mantra is also like this; it should be known that it emanates from the mantra, that is, it emanates the fruit of Siddhi (Siddhi). This mantra originally arises from the Tathagata's (Tathāgata) own enlightened virtues, appearing in the Buddha's mind-ground, producing limitless Dharma gates, and greatly performing the Buddha's work. After completing the Buddha's work, it allows those sentient beings who should be saved to enter the Buddha's Dharma realm through this gate, hence it is called emanation. Therefore, it is said next that the corresponding phrases that emanate from this, the Bodhisattvas who practice the mantra path, should quickly attain the fruit of mantra Siddhi within this. The fruit mentioned here refers to attaining the fruit of inconceivable all-knowing wisdom (Sarvajna). Next, at the beginning, if the practitioner sees the Mandala (Mandala), is approved by the deity, and accomplishes true speech. From here onwards, the method of sequential offerings is further explained. First, one must see the Mandala, not just see it, but also be blessed and introduced by the Acharya (Ācārya), as mentioned earlier. Not just enter, but also practice sequentially, practice according to the Dharma, and therefore receive the Acharya's approval to transmit the Dharma. Having received approval and empowerment (Abhisheka), it is then said that the mantra is accomplished. Furthermore, in the chapter on worldly recitation, one first contemplates the circle of light, in which there is a wheel of mantra syllables surrounding it. When reciting, starting from the first syllable, it enters from the mouth, flows into the body, like inhaling breath, pervading the entire body. This is the blessing of the Tathagata's unhindered divine power. Reciting in this way.
。能除眾生一切業垢也。如是遍身已還從口出入尊足下。遍至本處。如是一一字流入之時。以次字即相續不斷次第連環也。若初學人。恐心散亂不能如是成者。當只觀種子字。如前作之。乃至心串習已漸加字也。移此一段入前品中。如前說。見漫荼羅又得入已。作諸法事乃至灌頂。既得受法如法修行。善解真言中次第法用。明瞭無礙。堪能傳法得師印可。經言尊者即是師也。又能發菩提心者。所謂為求如來自在之業。普門利益一切眾生故。而行此行。非為餘事。深信慈悲無有慳吝者。謂于甚深廣大不思議法。決定正信無有疑心也。又于財法心無慳吝。以大慈悲心哀愍一切。常作利他之行不求自利也。住于調伏者。謂自調六情諸根。此即性戒也。能善分別從緣所生法者。譬如明鏡。現對眾色明瞭現前。如是等法。非由鏡中先有。非由色從外來。當知二法和合亦不能生。而於是中宛然明瞭。不可執取不可求得。而亦非有非無。但從眾緣和合故有可見。如是一切法當知亦爾。乃至十喻皆能通達。如是觀已。于真言悉地之果。亦如是觀之。此悉地相。由自持誦者及本尊真言和合因緣。則有一切不思議事。法界映象不可取著。而種種成就也。受持禁戒者。即是持明之具戒。于中一一法則皆善受持。以是因緣不犯三昧耶法。得悉地
【現代漢語翻譯】 現代漢語譯本 能去除眾生的一切業障污垢。（Aya）像這樣周遍全身之後，再從口中出來，進入本尊的足下，周遍到達原來的位置。像這樣每一個字流入的時候，依次的字就相續不斷，次第連線成環。如果是初學者，恐怕心散亂不能這樣成就，應當只觀想種子字（Bija）。像前面所說的那樣做，乃至內心串習純熟之後，逐漸增加字。將這一段移入前面的品中。像前面所說，見到曼荼羅（Mandala，壇城）又得以進入之後，做各種法事，乃至接受灌頂（Abhiseka）。既然得到受法，就如法修行，善於理解真言（Mantra）中的次第法用，明瞭通達沒有障礙，堪能傳法，得到上師的印可。經書上說，本尊就是上師。又能發起菩提心的人，就是爲了求得如來（Tathagata）自在的功業，普遍利益一切眾生，才修行這種行為，不是爲了其他的事情。 深信慈悲沒有慳吝的人，是指對於甚深廣大的不可思議之法，決定正信，沒有疑心。又對於財物和佛法，內心沒有慳吝，以大慈悲心哀憐一切眾生，常常做利益他人的行為，不求自己的利益。安住于調伏的人，是指自己調伏六根，這就是性戒。能夠善於分別從因緣所生的法的人，譬如明鏡，現前照見各種顏色，明瞭地顯現在眼前。像這樣的法，不是由於鏡子中先前就有，也不是由於顏色從外面來。應當知道兩種法和合也不能產生。而在這其中宛然明瞭，不可執取，不可求得，而且也不是有也不是無。只是從各種因緣和合的緣故，才有了可見。像這樣一切法，應當知道也是這樣，乃至十喻都能通達。像這樣觀想之後，對於真言悉地（Siddhi，成就）的果，也像這樣觀想。這種悉地之相，由於自己持誦者和本尊真言和合的因緣，就有一切不可思議的事情，法界的映象不可執取，而有種種成就。受持禁戒的人，就是持明（Vidyadhara）的具戒，對於其中的每一個法則都善於受持。因為這個因緣，不犯三昧耶（Samaya，誓言）法，得到悉地。
【English Translation】 English version It can remove all karmic defilements of sentient beings. Having pervaded the whole body in this way, it then exits from the mouth and enters beneath the feet of the principal deity (Aya), pervading to its original place. As each syllable flows in this way, the successive syllables follow continuously, linking in order like a chain. If a beginner fears that their mind will be scattered and they cannot accomplish it in this way, they should only contemplate the seed syllable (Bija), doing as described before, until the mind is familiar through practice, and then gradually add syllables. Move this section into the previous chapter. As mentioned before, having seen the Mandala (sacred diagram) and gained entry, perform various Dharma activities, up to and including receiving empowerment (Abhiseka). Having received the Dharma, practice according to the Dharma, be skilled in understanding the sequential application of Mantras (sacred formulas), be clear and unobstructed, be capable of transmitting the Dharma, and receive the approval of the Guru (spiritual teacher). The scriptures say that the principal deity is the Guru. Furthermore, one who generates Bodhicitta (the mind of enlightenment) does so to seek the unconditioned activity of the Tathagata (the thus-gone one), to universally benefit all sentient beings, and thus engages in this practice, not for any other reason. One who deeply believes in compassion and is without stinginess refers to one who has a firm and correct belief in the profound, vast, and inconceivable Dharma, without any doubt. Furthermore, one is without stinginess in mind regarding wealth and the Dharma, having great compassion and pity for all beings, constantly performing actions that benefit others, without seeking personal gain. One who dwells in taming refers to one who tames their six senses; this is the inherent precept. One who can skillfully distinguish the Dharma arising from conditions is like a clear mirror, clearly reflecting all colors presented before it. Such Dharma is not due to something pre-existing in the mirror, nor does the color come from outside. One should know that the combination of the two cannot produce it either. Yet, within it, it is clearly manifest, cannot be grasped, cannot be sought, and is neither existent nor non-existent. It is only visible because of the combination of various conditions. One should know that all Dharma is like this, even to the point of understanding all ten similes. Having contemplated in this way, one should also contemplate the fruit of Mantra Siddhi (accomplishment) in the same way. This aspect of Siddhi is due to the combined causes and conditions of the practitioner's recitation and the principal deity's Mantra, resulting in all inconceivable things. The mirror image of the Dharma realm cannot be grasped, yet various accomplishments arise. One who upholds the precepts is one who holds the complete precepts of a Vidyadhara (wisdom holder), skillfully upholding each and every rule within them. Because of this cause, one does not violate the Samaya (vow) Dharma and attains Siddhi.
成就也。善住眾學者。即是真言門上中下法成就之相。一一所應學事皆善通達。即是善住上中下法之中也。具巧方便者。即是體解如來善權之用。如修真言行時。或於出家二乘法戒有所違犯。不應生如是迷執。我由此事故毀犯是戒。當知去惡趣。心懷惡作而妨正修。何以故如來所有方便。唯為如是大事因緣。若令為不持方便諸乘清凈戒故。而妨真言圓滿之行。無此理也。是故行者設有犯時。當生是念。我今志求無上大乘。普利一切有情故。事不兼遂故。於是中有所違犯。若我逮得成就果已。當應悔過。以此善心非是犯戒因緣故。不名犯戒也。勇猛者義如前師弟子中說。知時非時者。真言門中一一次第法用。不得回前著后回后著前。應先作者先作。應後作者亦如是。即名為時。乃至飲食睡眠種種諸行。各有時非時相。如真言行者。若晝復睡眠通夜不寢。如是等事亦非三昧耶。非合時也。好行惠舍者真言行菩薩常以財法施。攝取眾生令入佛道。若不能如是隨力作者。即犯持明戒也。心無怖畏者。若在眾中。有諸異解異見眾生。或斷疑或試問深淺故有所咨問。爾時安住於法。以無畏心無取著心。隨問為說令得入于正見之中。心不怯弱也。勤修真言行法者。于修行門。終不中斷無有停滯。若在中路悠廢。即非精進之相。當得者
不得。已得者退失。即令于道有礙。是故行者一心精進如救頭燃。以精進不放逸故。乃至能於此生得佛知見。何況諸餘助道之法。不爾犯三昧耶法。通達真言實義者。知上中下成就中甚深意趣。一一字中男女聲等。從所入門乃至成佛。于中通塞之相善分別知。所以爾者。此諸真言即是如來自證之德。以此莊嚴法身。令諸眾生。各從有緣之門見實相故。若入一字之時。即具無量門功德。無二無別也。常樂坐禪樂作成就者。于真言門中。心住一境而不散亂。如觀字觀聲本尊種子。隨於一事心不外緣。即能得大成就。若心在散亂。設經無量劫中欲求成就。尚不可得。何況一生現得法利耶。次說真言成就之相。或有疑言。諸法實相無為法中。亦云何有如是種種事相耶。今欲悟彼故。答言此事實有不應生疑也。且取世事為譬喻。又秘密主譬如欲界有自在悅滿意明。乃至一切欲處天子。如大乘中說。欲界有卅六處。謂寒熱地獄各八共成十六也。又四大洲。此四洲又各有二隨州(合十二州並前廿八)及六天並傍生鬼(合三十六)此自在天主以此悅滿意明力故。現種種雜色慾樂之具。能於一時滿此卅六處。又云於此迷醉出衆妙雜類。乃至而亦自受用之者。所為一切天子天女等示現內外有情無情之境。如現食味音樂等。一一可得現前受用
【現代漢語翻譯】 現代漢語譯本： 不行。已經得到的也會退失，這樣會對修行造成障礙。因此，修行人應當一心精進，如同救火燒頭一般。因為精進不放逸的緣故，甚至能夠在此生獲得佛的知見，更何況是其他的助道之法呢？不然就會違犯三昧耶法（Samaya，誓言、戒律）。通達真言（Mantra，咒語）真實意義的人，知道上、中、下成就中甚深的意趣，每一個字中都包含男女之聲等等，從入門到成佛，對於其中的通達與阻礙之相，都能夠清楚地分辨。之所以這樣說，是因為這些真言就是如來（Tathagata，佛）自證的功德，用這些功德來莊嚴法身（Dharmakaya，佛的法性之身），讓眾生各自從有緣的法門中見到實相的緣故。如果進入一個字的時候，就具備無量法門的功德，沒有差別。常常喜歡坐禪，喜歡成就的人，在真言法門中，心住在同一個境界而不散亂，比如觀字、觀聲、本尊（Ishtadevata，個人崇拜的神）種子字，隨著一件事，心不向外攀緣，就能得到大的成就。如果心在散亂，即使經過無量劫的時間想要尋求成就，尚且不能得到，更何況是在一生中現世獲得佛法的利益呢？接下來講述真言成就的相狀。或者有人懷疑說，諸法實相（Dharmata，法性）是無為法（Asamskrita-dharma，不生不滅的法），怎麼會有這樣種種的事相呢？現在爲了開悟他們，回答說這是事實，不應該產生懷疑。姑且取世間的事情作為比喻。秘密主（Guhyapati，金剛手菩薩的別名），譬如欲界有自在悅滿意明，乃至一切欲處天子，如大乘（Mahayana）中所說，欲界有三十六處，包括寒熱地獄各八處，共十六處。又有四大洲，這四大洲又各有二隨州（合十二州，加上前面的二十八州），以及六天和傍生鬼（合三十六處），這位自在天主憑藉悅滿意明的力量，顯現種種雜妙快樂的器具，能夠在同一時間滿足這三十六處的需求。又說，在此迷醉中，出現各種美妙的雜類，乃至自己也受用這些，爲了一切天子天女等，示現內外有情無情的境界，比如顯現食物的味道、音樂等等，每一樣都可以得到現前的受用。
【English Translation】 English version: It is not permissible. Those who have already attained will regress, which will hinder their progress on the path. Therefore, practitioners should focus their efforts with utmost diligence, as if their hair were on fire. Because of diligence and non-negligence, they can even attain the Buddha's knowledge and vision in this lifetime, let alone other auxiliary practices. Otherwise, they will violate the Samaya (vows, precepts). Those who understand the true meaning of Mantra (sacred utterance) know the profound intentions within the superior, intermediate, and inferior attainments. Each syllable contains male and female sounds, etc., from the entry point to Buddhahood. They can clearly distinguish between the aspects of unobstructed progress and obstacles within it. The reason for this is that these Mantras are the Tathagata's (Buddha) self-realized virtues. They adorn the Dharmakaya (Buddha's body of essence), enabling all beings to see the true nature from the doors of their respective affinities. When entering a single syllable, one possesses the merits of countless doors, without any difference. Those who constantly enjoy meditation and accomplishment should keep their minds focused on one object in the Mantra practice without distraction, such as visualizing a syllable, a sound, or the seed syllable of their Ishtadevata (personal deity). By focusing on one thing without external distractions, they can attain great accomplishment. If the mind is scattered, even after countless kalpas (eons) of seeking accomplishment, it will not be attainable, let alone gaining the benefits of the Dharma in this lifetime. Next, the signs of Mantra accomplishment will be discussed. Some may doubt, saying, 'In the true nature of all phenomena, which is unconditioned (Asamskrita-dharma), how can there be such various appearances?' Now, to enlighten them, the answer is that these are facts and should not be doubted. Let's take worldly matters as an analogy. Guhyapati (another name for Vajrapani), for example, in the desire realm, there is the sovereign, delightful, fulfilling, and illuminating power, and all the deities in the desire realm, as described in the Mahayana (Great Vehicle), the desire realm has thirty-six places, including the eight hot and cold hells, totaling sixteen. There are also the four continents, each with two sub-continents (totaling twelve, plus the previous twenty-eight), and the six heavens and animals and ghosts (totaling thirty-six). This sovereign deity, through the power of delightful, fulfilling illumination, manifests various wonderful and joyful instruments, capable of satisfying the needs of these thirty-six places simultaneously. It is also said that in this intoxication, various wonderful categories appear, and even they themselves enjoy them, manifesting internal and external sentient and insentient realms for all the deities, such as manifesting the taste of food, music, etc., each of which can be experienced directly.
。若見女色等身。亦可五欲自娛。各隨彼心之所欲。為遇極妙五欲境故。心皆迷醉也。何況如來真言。而不能普見色身作佛事耶。又善男子。如摩醯首羅天王有一明。名曰勝意生明。以此真言力故。能於一時作大變化。遍此三千大千世界。現為一一眾生。現所愛樂諸利益事。隨彼受用皆實不虛。又化凈居天身及彼微妙受用之事。如經所說。何況如來真言力耶。且置是事。如世幻者尚能以其真言。云現種種園果及乘人畜等。又如阿修羅自有真言。能化其身同於帝釋。坐於三十三天善法堂上。令一切天皆生疑怪。又如世人有真言。能攝諸毒及寒熱眾患。又有𢖲怛哩天自有真言。能為一切人作大疾疫。乃至世間現有人。以真言故。變火為冷變冰令熱。何況如來自在神力所加持真言。而不普周法界大作佛事耶。是故當生信心。信此威德力用真實不虛也。彼持誦者未得悉地以來。當疑心定有此事為定無耶。如此不思議果。若以心量為分別之。終無得理。為除此疑說前喻。然此真言威力。不從真言中出。不在持誦者處。亦不入彼所加持者身口。推求性相了不可得。而能作一切事隨應曲成此即甚深緣起。法性從眾緣有。如彼水月映象。不可思議緣起也。善男子真言加持力故。法爾而生無所過越。以三昧不越故者。所謂真言悉地本來成
【現代漢語翻譯】 現代漢語譯本：如果見到與自身相等的女色，也可以用五欲來自我娛樂。各自順應他們內心的慾望，爲了遇到極其美妙的五欲之境，內心都沉迷陶醉。更何況如來的真言，難道不能普遍地見到色身並做佛事嗎？ 又，善男子，比如摩醯首羅天王（Maheśvara，自在天）有一種明咒，名叫勝意生明。憑藉這個真言的力量，能在一瞬間做出巨大的變化，遍佈這三千大千世界，顯現為每一個眾生所喜愛和樂於接受的各種利益之事，讓他們所享受的都是真實不虛的。又能化現凈居天（Śuddhāvāsa）的身形以及他們微妙的受用之事，正如經文所說。更何況如來的真言之力呢？ 暫且放下這些事。比如世間的幻術師尚且能用他們的真言，變現出各種園林果實以及乘坐的人和牲畜等等。又比如阿修羅（Asura）有自己的真言，能變化他們的身體與帝釋天（Indra）相同，坐在三十三天（Trāyastriṃśa）的善法堂上，讓一切天人都感到懷疑和奇怪。又比如世人有真言，能攝取各種毒素以及寒熱等各種疾病。又有𢖲怛哩天（未考證）有自己的真言，能為一切人制造大的瘟疫。乃至世間現在有人，因為真言的緣故，能變火為冷，變冰為熱。更何況如來自在的神力所加持的真言，難道不能普遍周遍法界，大作佛事嗎？ 所以應當生起信心，相信這種威德力量真實不虛。那些持誦真言的人在未獲得悉地（Siddhi，成就）之前，應當懷疑心中是否真的有這件事，還是根本沒有？如此不可思議的果報，如果用心去衡量分別，終究無法得到合理的解釋。爲了消除這種疑惑，所以說了前面的比喻。然而這種真言的威力，不是從真言中產生，不在持誦者那裡，也不進入被加持者的身口。推求它的自性與現象，完全無法得到，卻能做一切事情，隨順因緣而成就，這就是甚深的緣起。法性從各種因緣而生，如同水中的月亮和鏡中的影像，是不可思議的緣起啊。 善男子，真言加持的力量，自然而然地產生，沒有什麼可以超越的。因為三昧（Samādhi，禪定）不超越的緣故，所謂真言的悉地本來就是成就的。
【English Translation】 English version: If one sees a woman's form equal to oneself, one can also indulge in the five desires. Each follows the desires of their heart, and because of encountering extremely wonderful realms of the five desires, their minds are all intoxicated. How much more so the Tathāgata's (如來) mantra, which cannot universally see the form body and perform Buddha-deeds? Furthermore, good son, for example, Maheśvara (摩醯首羅天王, Great Lord) has a mantra called 'Supreme Intent Generation Mantra'. By the power of this mantra, he can make great transformations in an instant, pervading this three-thousand great thousand world, appearing as each and every sentient being, manifesting all kinds of beneficial things that they love and enjoy, and all that they enjoy is real and not false. He can also transform into the form of the Śuddhāvāsa (凈居天, Pure Abode) gods and their subtle enjoyments, as the scriptures say. How much more so the power of the Tathāgata's mantra? Let us put these matters aside for now. For example, worldly illusionists can still use their mantras to manifest various gardens, fruits, and the people and animals they ride, and so on. Also, the Asuras (阿修羅) have their own mantras, which can transform their bodies to be the same as Indra (帝釋天), sitting on the Good Dharma Hall of the Trāyastriṃśa (三十三天, Thirty-three Heavens), causing all the gods to feel doubt and strangeness. Furthermore, worldly people have mantras that can subdue all kinds of poisons and various diseases of cold and heat. Also, the 𢖲怛哩 (unverified) deva has his own mantra, which can create great epidemics for all people. Even in the world today, there are people who, because of mantras, can turn fire into cold and ice into heat. How much more so the mantra blessed by the Tathāgata's (如來) self-mastery and divine power, which cannot universally pervade the Dharma Realm and perform great Buddha-deeds? Therefore, one should generate faith, believing that this power of majesty and virtue is real and not false. Those who uphold and recite the mantra, before attaining Siddhi (悉地, accomplishment), should doubt whether this matter truly exists or not at all? If one uses the mind to measure and discriminate such an inconceivable result, one will never obtain a reasonable explanation. To dispel this doubt, the previous analogy was given. However, the power of this mantra does not arise from the mantra itself, is not in the one who upholds and recites it, nor does it enter the body and mouth of the one being blessed. Seeking its nature and characteristics, one cannot obtain them at all, yet it can do all things, accomplishing them according to conditions. This is the profound dependent origination. The Dharma-nature arises from various conditions, like the moon in water and the image in a mirror, an inconceivable dependent origination. Good son, by the power of the Tathāgata's (如來) mantra blessing, it arises naturally without anything surpassing it. Because Samādhi (三昧, concentration) does not surpass it, the Siddhi (悉地, accomplishment) of the mantra is originally accomplished.
就。何以故。如來現證如是不思議法。所謂阿字自體。從本已來具足無量自在力不思議力。此悉地體常住不變。但由行人不自了知故。不得如是之果。今以此行凈其身口意業若能與法相應。即自成就。諸法自爾終不虛也。此不思議果。眾緣會時自當生起。如大海潮終不失時。又此真言。自無始無終。若有始終則有窮盡。則是無常敗壞之法。云何名為如來自在力耶。以此法體出過三世常在三世。是故於三時中所作佛事。自然常不休廢不失期限。如大海水若白月正圓。自然鼓涌無有失期也。甚深不思議緣生理者。若真言本體先不成就。則不能隨感而應不失期限。若真言雖有是力。而行人心行未與相應。則亦不能令彼加持顯現。然緣會自成。故知不從彼來不從此去。亦非二處。無性而能緣會。亦成悉地果。亦非自然有之。當知即是甚深法界不思議果。從緣而起常自無性不可思議。若行人修行不斷。必是極果合於至理。如是至理。不可以思量分別而能了知。是舉前喻勸信也。是故善男子。隨順通達不思議法性。常不斷絕真言道者。此真言不思議果。既非分別能知。亦非隨力分。有著行處小對治行而能取證。是故唯信力堅固者。乃能入之。故先舉喻。次更明至理。勸令依於此門。觀不思議緣生至理。常求通達如是不思議法性。隨
順此理。而修真言之行無令間斷。自然成佛也。此真言道。即是不可思議法生處。由不思議因故。得不思議果也。爾時世尊覆住三世無礙力依。如來加持不思議力依。莊嚴清凈藏三昧力者。依三世無礙力。依佛不思議力。此有二種依也。此三昧是不思議三世無障礙加持力用所依止處。依此法體。能成如來不思議業。所謂普遍十方三世。普門利益一切眾生。皆令畢竟住於一初智智之地。此如來不思議依自證之法。無量定智諸力。以自莊嚴清凈者。即是真言體也。此是如來眾德之藏。無盡莊嚴無有缺減。具足成就相也。即時世尊從三摩缽底中。出無盡界無盡語表。依法界力無等力正等覺信解。以一音聲四處流出也。謂從阿字出三字成四字此四合為一而遍佈一切處也。聲門字出亦遍一切也。普遍一切法界。與虛空等無所不至者。佛住三昧之時生此表業。表者標也。此聲能遍一切。所謂諸佛之所印成。印者即是標表義也。即是如來語表也。謂從如來信解之力(序分已解)聲聞者所出聲處名為門。此聲聞即是阿等四字也。以從此阿字而出聲故名門也。此阿字即是佛口。即是佛心。即是說者。即是聞者。法界依力無等之力。而生平礙語表出無量聲。即是如來普門導利之語業作用也。從如來心出此平等妙音分為四處。如從無熱大池生
【現代漢語翻譯】 現代漢語譯本 依此道理，修行真言之行，不要令其間斷，自然能夠成佛。這真言之道，就是不可思議之法產生的地方。因為不可思議的因，所以得到不可思議的果。當時，世尊再次安住於三世無礙力所依，如來加持不思議力所依，莊嚴清凈藏三昧力者，所依的三世無礙力，所依的佛不思議力，這有兩種所依。此三昧是不可思議的三世無障礙加持力用所依止之處。依靠此法體，能夠成就如來不可思議的事業，也就是普遍十方三世，普遍利益一切眾生，都令他們最終安住於一初智智之地。這如來不可思議所依的自證之法，以無量定智諸力，來自身莊嚴清凈，這就是真言的本體。這是如來眾德的寶藏，無盡莊嚴，沒有缺少，具足成就之相。即時，世尊從三摩缽底（Samāpatti，等至）中，發出無盡界無盡語表，依法界力無等力正等覺信解，以一個音聲從四處流出。所謂從阿字（a 字）發出，三字組成四字，這四字合為一體而遍佈一切處。聲門字發出也遍一切。普遍一切法界，與虛空一樣無所不至。佛安住三昧之時，產生此表業。表，就是標示。此聲音能夠遍一切，是諸佛所印證成就的。印，就是標示的意思，也就是如來的語表。所謂從如來信解之力（序分已解），聲聞者所出聲音的地方稱為門。此聲聞就是阿等四字。因為從此阿字發出聲音，所以稱為門。此阿字就是佛口，就是佛心，就是說者，就是聞者。法界依靠力量，無等的力量，而產生平等無礙的語表，發出無量聲音，就是如來普門引導利益的語業作用。從如來心發出此平等妙音，分為四處，如同從無熱大池產生一樣。
【English Translation】 English version Following this principle, cultivate the practice of mantra without interruption, and you will naturally attain Buddhahood. This path of mantra is where inconceivable Dharma arises. Because of inconceivable causes, one obtains inconceivable results. At that time, the World-Honored One again dwelt in the reliance on unobstructed power in the three times, the reliance on the inconceivable power of the Tathāgata's (如來) blessing, and the one with the power of the Samādhi (三昧) of the pure treasury of adornment, relying on the unobstructed power in the three times, relying on the inconceivable power of the Buddha. These are the two kinds of reliance. This Samādhi (三昧) is the place where the inconceivable, unobstructed, and blessed power of the three times relies. Relying on this Dharma body, one can accomplish the inconceivable deeds of the Tathāgata (如來), which is to universally benefit all sentient beings in the ten directions and three times, enabling them to ultimately dwell in the ground of the One Initial Wisdom. This self-realized Dharma, which the Tathāgata (如來) relies on, is adorned with immeasurable Samādhi (三昧) wisdom and powers, and is pure in itself, which is the essence of mantra. This is the treasury of the Tathāgata's (如來) virtues, endlessly adorned, without deficiency, and possessing the complete aspect of accomplishment. Immediately, the World-Honored One, from within Samāpatti (三摩缽底, meditative absorption), emitted endless realms and endless verbal expressions, relying on the power of the Dharma realm, the unequaled power of perfect enlightenment, and faith and understanding, with one sound flowing out from four places. That is, from the letter 'A' (阿字) the three letters form four letters, and these four letters combine into one and pervade all places. The sound of the gate letter also pervades everything. Universally pervading all Dharma realms, reaching everywhere like space. When the Buddha dwells in Samādhi (三昧), this expressive action arises. 'Expression' means indication. This sound can pervade everything, and is sealed and accomplished by all Buddhas. 'Seal' means indication, which is the verbal expression of the Tathāgata (如來). That is, from the power of the Tathāgata's (如來) faith and understanding (the introductory part has already been explained), the place where the sound emitted by the Śrāvakas (聲聞) is called the gate. These Śrāvakas (聲聞) are the four letters beginning with 'A' (阿). Because the sound is emitted from this letter 'A' (阿字), it is called the gate. This letter 'A' (阿字) is the Buddha's mouth, the Buddha's mind, the speaker, and the listener. The Dharma realm relies on power, unequaled power, and produces equal and unobstructed verbal expressions, emitting immeasurable sounds, which is the verbal action of the Tathāgata's (如來) universal guidance and benefit. From the Tathāgata's (如來) mind, this equal and wonderful sound is divided into four places, just as it arises from the Anavatapta (無熱) great lake.
四大河流注無竭。此真言依處亦如是。以一妙音能表無盡法界。展轉相生無有窮已。此四處者。謂四字四德四色四與愿也。從法佛心四德開敷。此中以事表內證之理。則四字不同四色用異。所與愿等亦復不同也。此之四德普遍虛空界。如虛空無量無分別。離中邊故無有窮盡。此真言示現亦復如是也。次明佛心中分四處也。真言初云歸命一切如來。次句種種門者。微濕縛是種種義亦是巧義。目契弊是門義。即是普門示現種種妙智業巧度門也。薩縛他是一切也。非但身口致禮而已。乃至三業遍皆歸命。如身表中內外身一一支分。皆遍禮一切如來也。次真言體。阿(上)阿(上引)暗惡。此四字義已說之。從是普遍等正覺(迴文也)心從是普遍。即時一切法界諸聲門。從正等覺幖幟之音者。則從是真言四德。普遍一切如來之心。如從一字而生二字。二字生四字。四字生八。八生十六。如是展轉無窮。然最初字即同第二字。第二字亦即同第三。平等無差別也。此四字是此一部經中正宗體也。一切秘藏皆從此生。即是毗盧遮那佛心也。此標表音聲互出聲者。如上從一出四。從四出無量字及聲周遍法界。一一字聲皆互出聲。此一字聲中。出餘一切字聲。餘字亦爾。此即是佛之標表用。此不思議聲互相通達。表一切如來自他無量德也
【現代漢語翻譯】 現代漢語譯本 四大河流注入大海永不枯竭，這個真言所依據的四處也是如此。用一個微妙的聲音就能表達無盡的法界，輾轉相生，沒有窮盡。這四處指的是四字、四德、四色和四與愿。從法佛（Dharmabuddha，體現佛法的佛）的心中，四德得以開敷。這裡用事相來表達內證的道理，所以四字不同，四色作用各異，所給予的愿等也各不相同。這四德普遍存在於虛空界，如同虛空一樣無量無分別，遠離中間和邊際，所以沒有窮盡。這個真言的示現也是如此。接下來闡明佛心中分出的四處。真言的開頭是『歸命一切如來』，下一句『種種門』，其中『微濕縛（Visva）』是種種的意思，也是巧妙的意思，『目契弊（mukhebhyaḥ）』是門的意思，也就是普門示現種種妙智業巧度門。『薩縛他（Sarvatha）』是一切的意思，不僅僅是身口致禮，乃至身口意三業都普遍歸命。比如身體中，內外身體的每一個支分，都普遍禮敬一切如來。接下來是真言的本體：阿(a) 阿(ā) 暗(am) 惡(ah)。這四個字的含義已經說過了。從此普遍等正覺（Sammasambuddha，迴文）。心從此普遍，即時一切法界的各種聲音之門，從正等覺的標幟之音，也就是從這個真言的四德，普遍一切如來的心。如同從一個字而生出兩個字，兩個字生出四個字，四個字生出八個字，八個字生出十六個字，這樣輾轉無窮。然而最初的字就等同於第二個字，第二個字也等同於第三個字，平等沒有差別。這四個字是這部經中的正宗本體，一切秘藏都從此產生，也就是毗盧遮那佛（Vairocana，光明遍照）的心。這裡標示音聲互相發出聲音，如同上面所說，從一發出四，從四發出無量字和聲音，周遍法界，每一個字的聲音都互相發出聲音。這一個字的聲音中，發出其餘一切字的聲音，其餘的字也是這樣。這就是佛的標示作用。這種不可思議的聲音互相通達，表示一切如來自他無量的功德。
【English Translation】 English version The four great rivers flow into the inexhaustible ocean. The four abodes upon which this mantra relies are also like this. With one subtle sound, it can express the endless Dharma realm, arising interdependently without end. These four abodes refer to the four syllables, four virtues, four colors, and four bestowals of wishes. From the heart of Dharmabuddha (the Buddha embodying the Dharma), the four virtues blossom. Here, phenomena are used to express the principle of inner realization, so the four syllables are different, the functions of the four colors are distinct, and the wishes granted are also different. These four virtues pervade the realm of empty space, like empty space, immeasurable and without discrimination, free from the middle and edges, so there is no end. The manifestation of this mantra is also like this. Next, it explains the four abodes divided from the Buddha's heart. The beginning of the mantra is 'Homage to all Tathagatas (Tathāgata, Thus Come One)', and the next phrase 'various gates,' where 'Visva' means various or skillful, and 'mukhebhyaḥ' means gates, which is the universal gate manifesting various wonderful wisdom, skillful activities, and means of deliverance. 'Sarvatha' means all, not only paying homage with body and speech, but even the three karmas (body, speech, and mind) universally take refuge. For example, in the body, every part of the inner and outer body universally pays homage to all Tathagatas. Next is the essence of the mantra: A, Ā, Am, Ah. The meanings of these four syllables have already been explained. From this, universally enlightened Sammasambuddha (Perfectly Enlightened One, a palindrome). The mind pervades from this, and immediately all the sound-gates of the entire Dharma realm, from the sound of the emblem of perfect enlightenment, that is, from the four virtues of this mantra, pervade the hearts of all Tathagatas. Just as from one syllable, two syllables are produced, two syllables produce four syllables, four syllables produce eight syllables, and eight syllables produce sixteen syllables, and so on endlessly. However, the first syllable is the same as the second syllable, and the second syllable is also the same as the third syllable, equal and without difference. These four syllables are the essential essence of this scripture, and all the secret treasures arise from this, which is the heart of Vairocana (the Illuminator). Here, it indicates that sounds mutually emit sounds, as mentioned above, from one, four are emitted, and from four, countless syllables and sounds are emitted, pervading the Dharma realm, and the sound of each syllable mutually emits sounds. Within the sound of this one syllable, the sounds of all other syllables are emitted, and the other syllables are also like this. This is the indicative function of the Buddha. These inconceivable sounds mutually communicate, representing the immeasurable merits of all Tathagatas, both self and other.
。於一音聲中。各出無量種種音聲句義。故云而互出聲。諸菩薩見聞是已得未曾有。故云希有也。開敷眼者。心在定時其目不開不閉。今見是事怪未曾有。故開敷其目。今私謂如蓮未開因日光故開敷。此菩薩心目亦爾。因佛加持示現故開也。發美妙言音。一切智離熱者前而說頌曰。謂於一切智智離熱惱者前。而稱歎也。奇哉真言行。能具廣大智者。嘆此真言之行甚為奇特。乃能從如來心而現四德。從此各出無量不思議秘妙之音周於法界。一一聲又互出一切聲無二無別。而有差別用成佛事。即表如來妙嚴之藏秘密法身。具有無量功德莊嚴也。故云能具廣大智句。此智無邊際。猶如大虛普含萬像。故云廣也。故此廣智。即是無等智無比智。由此智句能令成佛。若此普遍者。所謂以此真言普遍一切世界。即此阿字門也。成佛二足尊。于真言字中。以此妙音普遍世界。能令聞者必定於無上菩提。故云成佛兩足尊也。是故勤精進。于諸佛語心。常作無間修。凈心離於我者。有二勤。上勤是精進不間。下勤是常修不間也。梵音別故謂於此一切如來所說真言之心。即是如上四字勸諸眾生。當於如是所說真言之心。應勤心修學句令無間斷。常當以此而凈其心。凈謂凈于內外一切妄業諸障也。離我者謂離人法二我故也。當知此心即是佛心
【現代漢語翻譯】 現代漢語譯本：在同一種音聲中，各自發出無量種種音聲語句和意義，所以說互相發出聲音。諸位菩薩見聞此事後，覺得前所未有，所以說稀有啊。『開敷眼者』，指心在禪定時，眼睛本應不睜不閉，現在見到這種景象，覺得奇怪前所未有，所以睜大了眼睛。我私下認為，就像蓮花未開放時，因為陽光的照耀而開放一樣，這些菩薩的心眼也是如此，因為佛的加持示現而開啟啊。『發美妙言音』，在一切智、遠離熱惱者（一切智指佛陀的智慧，離熱惱指斷除煩惱）面前而說頌，就是在於一切智智、遠離熱惱者面前，而稱讚啊。『奇哉真言行，能具廣大智者』，讚歎這種真言的修行非常奇特，竟然能夠從如來的心中顯現四德（常、樂、我、凈），從此各自發出無量不可思議的秘密微妙之音，周遍於法界。每一種聲音又互相發出一切聲音，沒有兩種差別，卻有差別的作用，成就佛事。這正是表徵如來妙嚴的藏（如來所證悟的微妙莊嚴的境界）和秘密法身（佛的秘密而不可思議的法身），具有無量功德莊嚴啊。所以說『能具廣大智』。這種智慧沒有邊際，猶如廣闊的虛空普遍包含萬象，所以說是『廣』。因此，這種廣大的智慧，就是無等智、無比智。憑藉這種智慧，能夠令人成就佛果。『若此普遍者』，就是說用這種真言普遍一切世界，就是指這個阿字門（真言的起始字母）。『成佛二足尊』，在真言的字句中，用這種美妙的聲音普遍世界，能夠使聽聞者必定證得無上菩提，所以說成就佛果的兩足尊（佛的尊稱）。『是故勤精進，于諸佛語心，常作無間修，凈心離於我者』，有兩種勤奮。上面的勤奮是精進不間斷，下面的勤奮是常常修習不間斷。梵音的特別之處在於，對於一切如來所說的真言之心，就是如上的四個字，勸導各位眾生，應當對於如此所說的真言之心，應該勤奮修學，令其沒有間斷，常常應當用此來清凈自己的心。清凈是指清凈內外一切虛妄的業和各種障礙。『離我者』，是指遠離人我和法我。應當知道，這顆心就是佛心。
【English Translation】 English version: Within a single sound, each emits immeasurable various sound phrases and meanings, hence it is said that they mutually produce sounds. When the Bodhisattvas see and hear this, they find it unprecedented, hence it is said to be rare. 'Opening the eyes' refers to the eyes being neither open nor closed when the mind is in Samadhi. Now, seeing this scene, they find it strange and unprecedented, so they open their eyes wide. I privately think that just as a lotus that has not yet bloomed opens because of the sunlight, so too are the minds and eyes of these Bodhisattvas opened because of the Buddha's blessing and manifestation. 'Emitting beautiful sounds' means reciting verses before the All-Knowing One, the one free from heat (All-Knowing refers to the wisdom of the Buddha, free from heat refers to the eradication of afflictions), that is, praising before the All-Knowing Wisdom, the one free from heat. 'Wonderful is the practice of mantra, capable of possessing vast wisdom' praises the practice of this mantra as being extremely wonderful, capable of manifesting the four virtues (permanence, bliss, self, purity) from the Tathagata's (another name for Buddha) heart. From this, each emits immeasurable, inconceivable, secret, and subtle sounds, pervading the Dharma Realm. Each sound mutually emits all sounds, without two differences, yet with different functions, accomplishing the Buddha's work. This precisely represents the Tathagata's wonderful and adorned treasury (the subtle and adorned realm realized by the Tathagata) and the secret Dharmakaya (the Buddha's secret and inconceivable Dharma body), possessing immeasurable meritorious adornments. Therefore, it is said 'capable of possessing vast wisdom'. This wisdom is boundless, like the vast void universally containing all phenomena, hence it is said to be 'vast'. Therefore, this vast wisdom is the unequaled wisdom, the incomparable wisdom. By means of this wisdom, one can attain Buddhahood. 'If this is universal' means using this mantra to universally pervade all worlds, referring to this 'A' syllable gate (the starting letter of the mantra). 'The Buddha, the Two-Footed Venerable' within the words of the mantra, uses this beautiful sound to universally pervade the world, enabling those who hear it to certainly attain Anuttara-Samyak-Sambodhi (supreme enlightenment), hence it is said to be the Two-Footed Venerable who achieves Buddhahood. 'Therefore, be diligent and energetic, towards the minds of all Buddhas' words, constantly practice without interruption, purify the mind and be free from self' there are two kinds of diligence. The diligence above is energetic and uninterrupted, the diligence below is constant practice without interruption. The special feature of the Sanskrit sound lies in the heart of the mantra spoken by all the Tathagatas, which is the above four syllables, exhorting all sentient beings to diligently study the heart of the mantra spoken in this way, so that it is uninterrupted, and constantly use this to purify their minds. Purification means purifying all internal and external false karma and various obstacles. 'Free from self' refers to being free from the self of persons and the self of dharmas. It should be known that this mind is the Buddha's mind.
。佛心者即是真言心也。爾時薄伽梵。復說此法句。于正等覺心。而作成就者。前品已說世間成就。送於行人令至出世成就。是以於此中。說用佛心作出世成就之業也。佛心謂如上真言四字。隨取一字作之。皆得也。作此成果當得出世之果。正等覺心即真言心也。欲作此成就者。當先擇處。園苑謂人所種殖栽接園苑之處。若不種自成。即是廣野非苑也。寺者毗訶羅。此方譯為住處。窟是山間自然石窟。或是人功所穿作之。或復行人心所樂處。亦得於中修道也。若就秘說者。園苑謂大菩提心。此處寬廣無所不有。依此修道最為第一上處也。住謂四梵住。或云是大悲。以一切菩薩常樂住此中故。窟謂幽邃清閑之處。即是甚深禪定之窟。師子獸王亦住其中也。或意所樂處。即是于諸法門隨便宜時。隨一一門繫念而行。謂六度等如般若所說。于中隨自意修也。觀彼菩提心。乃至初安住。不生疑慮意者。謂即以心而觀自己菩提心此是出世成就之正行。作住於此無有異緣。即是三昧。於此觀中常自覺故。一切疑網漸當凈除。乃至到于不疑之處諸疑不生。即是真住菩提心也。當時有種種相貌等。勿生疑慮。即漸見真實如也。然此中行時。略有二地。一者謂非三摩呬多地。亦是三摩呬多地(譯為等引也)于未成就時。要當先有成就之相
。乃至欲成就時。亦有欲成就相。此皆是非三摩呬多地也。謂初得世間成就時。所加藥物等皆有不思議力用。乃至能游佛剎。是未成就之相。猶得此現驗不思議事故。心得決定信。更增勝得入等引地也。行者初修出世間觀方便時。先觀本尊。依畫像善觀已。初時閉目而得明瞭。其後漸開眼亦見。顯現明瞭無有隱昧。此是未等引。若以得如是事故。其心倍生信樂。由此信故其心清凈。漸當不取著等心無二。此無二亦除。無有中邊差別之見。除諸心緣萬法平等。爾時名等至相也。以眾相現時雖未成就。然由此故能得漸成故。云彼為未等引地也(私謂如世間未到地定也)隨取彼一心。以心置於心。證於極凈句。無垢安不動。不分別如鏡。現前甚微細。若彼常觀察。修習而相應。乃至本所尊。自身像皆現者。初觀本尊得明瞭現已。於四字中隨取其一。置本尊心上。此是經中雲與心相應也。謂以此佛心之字。安本尊心上(取心謂取佛心字也置佛心上名與心也)隨取一真言。心於本尊心上。而想置心真言。或自身為本尊。而置心字於心上。故云以心置心等也。如是觀時。作極凈無垢之觀。以一切心本尊常爾故。如是觀凈之時。以不外緣安住不動。不分別一切法相。而不生妄想。爾時與觀佛三昧等相應。譬如凈眼之人面對明鏡。此中
【現代漢語翻譯】 現代漢語譯本 乃至想要成就的時候，也有想要成就的表象。這些都不是真正的三摩呬多地（Samahita-bhumi，專注之地）。 所謂初次獲得世間成就時，所加入的藥物等都有不可思議的力量和作用，甚至能夠遊歷佛剎（Buddha-ksetra，佛的凈土）。這是尚未成就的表象。因為仍然能夠得到這種顯現的靈驗和不可思議的事情，內心因此產生堅定的信心，更加增進勝妙，得以進入等引地（Samapatti-bhumi，等至地）。 修行者最初修習出世間觀想方便的時候，先觀想本尊（Ista-devata，個人崇拜的神祇）。依據畫像好好地觀想之後，最初閉上眼睛能夠清楚地觀想，之後漸漸睜開眼睛也能看見，顯現得清楚明白，沒有隱晦不明。這是尚未進入等引。如果因為得到這樣的事情，內心更加倍地產生信樂，由於這種信心的緣故，內心清凈，漸漸地應當不執著，等同於心無二元對立。這種無二元對立也消除了，沒有中間和邊際差別的見解，消除各種心緣，萬法平等。這個時候稱為等至相（Samapatti-laksana，等至之相）。 因為各種表象顯現的時候，雖然尚未成就，然而因為這個緣故能夠逐漸成就，所以說那是未等引地（An-asamapatti-bhumi，非等至地）。（我私下認為如同世間未到地定）。 隨順選取那個一心，以心安住在心上，證得極其清凈的境界，沒有垢染，安穩不動搖，不分別，如同鏡子一般，顯現出極其細微的境界。如果經常觀察它，修習並且相應，乃至本所尊（Ista-devata，個人崇拜的神祇），自身像都顯現出來。最初觀想本尊（Ista-devata，個人崇拜的神祇）得到清楚明白的顯現之後，在四個字（指真言的四個字）中隨順選取其中一個，放置在本尊（Ista-devata，個人崇拜的神祇）的心上。這是經文中所說的與心相應。 所謂用這佛心的字，安放在本尊（Ista-devata，個人崇拜的神祇）的心上（取心是指取佛心字，放置在佛心上，名為與心相應）。隨順選取一個真言（Mantra，咒語），心在本尊（Ista-devata，個人崇拜的神祇）的心上，而觀想放置心真言，或者自身化為本尊（Ista-devata，個人崇拜的神祇），而放置心字在心上，所以說以心置心等等。 像這樣觀想的時候，作極其清凈無垢的觀想，因為一切心和本尊（Ista-devata，個人崇拜的神祇）常常如此。像這樣觀想清凈的時候，不向外攀緣，安住不動，不分別一切法相，而不產生妄想。這個時候與觀佛三昧（Buddha-samadhi，觀佛禪定）等相應，譬如清凈眼睛的人面對明鏡，這裡面
【English Translation】 English version Even when one desires to achieve something, there are signs of wanting to achieve it. All of these are not truly Samahita-bhumi (Samahita-bhumi, the ground of concentration). That is to say, when one initially attains worldly achievements, the added medicines and the like all possess inconceivable power and function, even to the point of being able to travel to Buddha-ksetras (Buddha-ksetra, Buddha-fields). These are signs of not yet being accomplished. Because one can still obtain these manifest verifications and inconceivable events, the mind therefore generates firm faith, further increasing excellence and enabling entry into Samapatti-bhumi (Samapatti-bhumi, the ground of attainment). When a practitioner initially cultivates the means of transcendent contemplation, they first contemplate the Ista-devata (Ista-devata, personal deity). After contemplating well based on the image, initially they can clearly visualize with their eyes closed, and later they can also see with their eyes gradually opened, appearing clearly without obscurity. This is not yet Samapatti. If, because of obtaining such events, their mind generates even greater faith and joy, due to this faith, their mind becomes pure, and gradually they should not be attached, being equal to a mind without duality. This non-duality is also eliminated, without views of middle and edge differences, eliminating all mental conditions, and all dharmas are equal. At this time, it is called Samapatti-laksana (Samapatti-laksana, the characteristic of attainment). Because when various characteristics appear, although not yet accomplished, yet because of this, one can gradually achieve, therefore it is said that it is An-asamapatti-bhumi (An-asamapatti-bhumi, the ground of non-attainment). (I privately think it is like the worldly unreached-ground concentration). Follow and select that one-pointedness, placing the mind on the mind, realizing the extremely pure state, without defilement, stable and unmoving, without discrimination, like a mirror, manifesting extremely subtle states. If one constantly observes it, cultivates and corresponds, even to the point where the Ista-devata (Ista-devata, personal deity), and one's own image all appear. After initially contemplating the Ista-devata (Ista-devata, personal deity) and obtaining a clear manifestation, from the four syllables (referring to the four syllables of the mantra), follow and select one of them, placing it on the heart of the Ista-devata (Ista-devata, personal deity). This is what the sutra says about corresponding with the mind. That is to say, using this syllable of the Buddha's mind, placing it on the heart of the Ista-devata (Ista-devata, personal deity) (taking the mind means taking the syllable of the Buddha's mind, placing it on the Buddha's heart is called corresponding with the mind). Follow and select a Mantra (Mantra, incantation), with the mind on the heart of the Ista-devata (Ista-devata, personal deity), and visualize placing the mind-mantra, or transforming oneself into the Ista-devata (Ista-devata, personal deity), and placing the mind-syllable on the heart, therefore it is said to place the mind on the mind, and so on. When contemplating in this way, contemplate with extreme purity and without defilement, because all minds and the Ista-devata (Ista-devata, personal deity) are always like this. When contemplating purity in this way, not clinging to external conditions, abiding without moving, not discriminating all dharma-characteristics, and not generating deluded thoughts. At this time, one corresponds with Buddha-samadhi (Buddha-samadhi, Buddha-contemplation concentration), like a person with clear eyes facing a bright mirror, in this
鏡者。即是觀本尊心上圓明清凈無垢。所謂極微者。謂初觀種子字時極令細小。以是心種子故也。先既觀見本尊像已。于本尊心上觀此明凈鏡。鏡中有此字。一心觀此字。即於此中得見本尊真實之相。亦自於圓中自見其身。此猶是未等引相也。如是唯住一境。不為垢障所動。常如是修習故。自影像現時。心上亦有圓明及字。初觀之時。隨見一字三事自然現也。后時心中圓明上見本尊。本尊圓明上覆見自身。如是互相照見無有障礙。名影像成就。此亦是非等引地也。次第二正覺句者。初觀本尊今但觀佛。所以爾者。一切尊形皆是見法身門故。于鏡漫拏羅。大蓮華王座。深邃住三昧者又此鏡中如有窟像。觀此窟甚深中有如來。在此窟中深邃而坐之也。總持髮髻冠。無量光圍繞。離妄執分別。本寂如虛空。于彼中思惟。作攝意念誦。一月修等引。持滿一落叉。于中作如是觀。是名真見佛也。如是見時。彼佛心上作字。真言字一心誦之。此是一向攝意。在於一境更無一外緣。心心念誦不令人聞。然于定中自然有聲流出。如流水不斷也。所云落叉者此譯為見。謂心住一緣明瞭現前也。若就世語則是十萬遍耳。一月誦者。一月是等引圓滿入于初地。于秘藏中。初地是第一月也。此是等引之地。前云三句。菩提心為種子。大悲為根。
方便為后。此中具說行法也。第二句觀佛在於心鏡深窟中。乃至自形作本尊。先觀本尊心上圓明凈鏡。鏡中有窟狀中有本尊。即是真見佛也。見佛已。此佛心上覆有圓明圓凈。初觀此極凈心鏡甚微少。后漸大也。對面宛然故云現前也。凈無比中有種子字。一心正觀此種子字。即是誦彼字也。從此得見其心。又見己身。如本尊體相在佛心中。若觀自心上圓明。亦是如來本尊在中。如是展轉相現不相妨礙。本尊清凈離諸分別。劑此名見。菩提之心為初成佛種子也。此亦名為一見一境。故名一落叉。此是出世行中先承事法。如此成者是入信地也(更問菩提心行相)次云攝意者。從一至一十。亦如是一若至一百一千一萬等。亦皆是一。以遍多時故。至多時能自見也。梵音即云三摩呬多是等引義。亦名攝心一境之義。即一心義也。次於第二月奉涂香花等。而以作饒益。種種眾生類。又復於他月。捨棄諸利養者。如前世間行中。亦有涂香等供養。此中復說者。意與前殊異也。此中已得等引。其以清凈調柔。隨事能成。隨奉一香。即能如實遍滿法界。普遍一切眾生界作種種利益。隨事皆成。如花嚴迴向中廣說其相。如香花者。隨有一切所作。亦復如是。無不成就大作佛事也。又他月者此中有兩月行。即到初地(更問)棄捨諸利養者。
【現代漢語翻譯】 現代漢語譯本： 方便為先。這裡具體講述了修行的法門。第二句是觀想佛在心鏡深邃的洞穴中，乃至將自己的形象觀想成本尊（Ishtadevata，個人崇拜的神祇）。首先觀想本尊心上的圓形明亮的清凈鏡子，鏡子中有洞穴的形狀，洞穴中有本尊，這就是真正見到佛了。見到佛之後，這尊佛的心上又有圓形明亮的清凈之物。最初觀想這極清凈的心鏡非常微小，之後逐漸變大。因為對面清晰可見，所以說是『現前』。在清凈無比的鏡中有一個種子字（Bija，代表特定神祇或概念的音節）。一心專注地觀想這個種子字，就是誦唸這個字。由此能夠見到自己的心，又見到自己的身體，如同本尊的體相在佛心中。如果觀想自己心上的圓形光明，也是如來本尊在其中。這樣輾轉相現，互不妨礙。本尊清凈，遠離各種分別念。到此程度，就叫做『見』。菩提之心是最初成佛的種子。這也可以稱為『一見一境』，所以叫做『一落叉』（Eka-laksha，一種修行方法）。這是出世間修行中首先要做的承事法。如此成就，就是進入了信地（Shraddhabhumi，菩薩道的第一個階段）。（進一步詢問菩提心的修行狀態） 接下來是『攝意』，從一到十，也像這樣，如果到一百、一千、一萬等，也都是一。因為遍及很多時間，到很多時間就能自己見到。梵語就叫做『三摩呬多』（Samahita，專注），是等引（Samapatti，禪定）的意思，也叫做攝心一境的意思，就是一心義。接下來在第二個月奉獻涂香、花等，用來饒益種種眾生。又在其他月份，捨棄各種利益供養。像前面的世間修行中，也有涂香等供養，這裡再次說，意思是與前面不同。這裡已經得到等引，因此清凈調柔，隨事都能成就。隨便奉獻一炷香，就能如實遍滿法界，普遍對一切眾生界作種種利益，隨事都能成就，就像《華嚴經》迴向品中詳細講述的那樣。像香花一樣，隨便做任何事情，也都是這樣，沒有不成就大作佛事的。 又『他月』，這裡有兩個月的修行，就到達初地（Prathama-bhumi，菩薩道的第一個階段）。（進一步詢問）捨棄各種利益供養。
【English Translation】 English version: Convenience comes first. Herein are specifically explained the practices. The second sentence refers to contemplating the Buddha in the deep cave of the mind-mirror, even to visualizing oneself as the Ishtadevata (personal deity). First, contemplate the round, bright, and pure mirror on the heart of the Ishtadevata. In the mirror, there is a cave-like shape, and within the cave is the Ishtadevata. This is truly seeing the Buddha. After seeing the Buddha, on the heart of this Buddha, there is again something round, bright, and pure. Initially, contemplate this extremely pure mind-mirror as very tiny, and then gradually enlarge it. Because it is clearly visible in front, it is said to be 'present'. In the incomparably pure mirror, there is a Bija (seed syllable representing a deity or concept). Single-mindedly contemplate this Bija, which is reciting that syllable. From this, one can see one's own mind and also see one's own body, like the form of the Ishtadevata in the Buddha's heart. If one contemplates the round light on one's own heart, it is also the Tathagata (Buddha) Ishtadevata within it. In this way, they appear in turn without obstructing each other. The Ishtadevata is pure, free from all discriminations. Reaching this point is called 'seeing'. The Bodhi-citta (mind of enlightenment) is the initial seed for becoming a Buddha. This can also be called 'one seeing, one realm', hence it is called 'Eka-laksha' (one hundred thousand, a type of practice). This is the preliminary practice of serving in transcendent practice. Achieving this means entering the Shraddhabhumi (ground of faith, the first stage of the Bodhisattva path). (Further inquire about the state of Bodhi-citta practice) Next is 'gathering the mind', from one to ten, and so on. If it reaches one hundred, one thousand, ten thousand, etc., it is all one. Because it pervades many times, one can see oneself after many times. In Sanskrit, it is called 'Samahita' (concentrated), which means Samapatti (absorption), also called gathering the mind into one realm, which is the meaning of one-mindedness. Next, in the second month, offer scented paste, flowers, etc., to benefit all kinds of beings. And in other months, abandon all profitable offerings. Like in the previous worldly practices, there are also offerings of scented paste, etc. Saying it again here means it is different from before. Here, one has already attained Samapatti, therefore it is pure and pliable, and can accomplish anything according to circumstances. Offering just one incense stick can truly pervade the entire Dharma realm and universally benefit all realms of beings, accomplishing everything according to circumstances, as extensively explained in the Chapter on Dedication in the Avatamsaka Sutra (Flower Garland Sutra). Like incense and flowers, whatever one does is also like this, without failing to accomplish great Buddha deeds. Also, 'other months', here there are two months of practice, which reaches the Prathama-bhumi (first ground, the first stage of the Bodhisattva path). (Further inquire) Abandoning all profitable offerings.
以文解之即是舍於八法違順之事。為妨道故。若作秘意。是此菩薩大種善根。此報無盡不現。得無量法門功德之寶。不應于中而生取著。若生取著利養。則不速入于正位。故須舍此利養也。彼時行者復更如理思惟。即是菩提心而發悲愿。理攝而起故。言如理思惟也。此中思惟意者。謂我當謂如是應理思惟而得自在。時彼于瑜伽。思惟而自在。愿一切無障。安樂諸群生。即是發決定悲願。云何眾生同有如是覺性。而不自了受大苦惱耶。即生大勇猛心。要當以無數方便而成就之。必定皆令到一切智地。除彼一切垢障使無有餘也。樂欲成如來。所稱讚圓果者。謂如來無量知見。究竟成就巧度妙權。若不得此。云何能以一大事因緣而出於世。如是諸佛所稱歎。彼妙方便我當速成。滿足一切。有情眾希愿。應理無障蓋。而生是攀緣。如是無有障礙。以如是攀緣而唸誦也。以我功德。拔一切苦等者。以大悲心。滿一切眾生之所希愿。拔彼大苦而與現樂。亦能成就。何以故。行者自心無垢障故。即有大勢力能。又為眾生隨分除障。由彼我無障因緣。即能隨事成就也。此即普賢行愿也。此相云何。謂生如是大悲之愿也。傍生相啖食。所有苦永除。常令諸鬼界。飲食皆充滿。地獄中受苦。種種諸楚毒。當愿速除滅。以我功德故者。以我所
【現代漢語翻譯】 現代漢語譯本：以文字解釋佛法，就是捨棄對於八法（利、衰、毀、譽、稱、譏、苦、樂）的順從或違逆，因為這些會妨礙修行。如果將其視為秘密的含義，這是此菩薩大種善根的顯現。這種果報是無盡的，雖然現在不顯現，但能獲得無量法門的功德之寶。不應該對此產生執著。如果產生對利益供養的執著，就不能迅速進入正確的修行位置，所以必須捨棄這些利益供養。那時，修行者再次如理思維，這就是菩提心（Bodhicitta，覺悟之心）而發起的悲願，因為這種思維是符合真理的。這裡所說的思維，是指我應當這樣合理地思維，從而獲得自在。那時，他對於瑜伽（Yoga，相應、結合）的思維而獲得自在，愿一切沒有障礙，安樂一切眾生，這就是發起決定的悲願。為什麼眾生都具有這樣的覺性，卻不能自己覺悟而遭受巨大的苦惱呢？於是生起大勇猛心，一定要用無數的方法來成就他們，必定要讓他們都到達一切智地（Sarvajnatva，佛的智慧），消除他們的一切垢障，使之沒有剩餘。希望成就如來（Tathagata，如實而來者）所稱讚的圓滿果實，也就是如來無量的知見，究竟成就巧妙的度化方法和權宜之計。如果不能得到這些，怎麼能以一大事因緣而出現於世間呢？像這樣諸佛所稱歎的，那種巧妙方便我應當迅速成就，滿足一切有情眾生的希望和願望，合理地、沒有障礙地生起這種攀緣。像這樣沒有障礙，以這樣的攀緣而唸誦。以我的功德，拔除一切痛苦等等，以大悲心，滿足一切眾生的願望，拔除他們的大痛苦而給予他們當下的快樂，也能成就。為什麼呢？因為修行者自己的心沒有垢障。因此有大的勢力和能力，又為眾生隨分隨力地消除障礙。由於我和眾生之間沒有障礙的因緣，就能隨事成就。這就是普賢行愿（Samantabhadra's Vows，普賢菩薩的誓願）。這種相是什麼樣的呢？就是生起這樣的大悲之愿。傍生（動物）互相啖食的所有痛苦永遠消除，常常令諸鬼界（Preta realm，餓鬼道）的飲食都充滿，地獄（Naraka，地獄道）中遭受的種種楚毒，當愿迅速消除，以我的功德的緣故。 以我所
【English Translation】 English version: To interpret the Dharma through words is to abandon adherence to the eight worldly concerns (gain, loss, disgrace, fame, praise, censure, suffering, and pleasure), as these obstruct the path. If it is regarded as a secret meaning, it is the manifestation of this Bodhisattva's (Bodhisattva, an enlightened being) great seed of goodness. This retribution is inexhaustible; although it does not appear now, it can obtain the treasure of merit from immeasurable Dharma gates. One should not become attached to this. If one becomes attached to benefits and offerings, one cannot quickly enter the correct position of practice, so one must abandon these benefits and offerings. At that time, the practitioner again contemplates in accordance with the truth, which is the compassionate vow arising from Bodhicitta (Bodhicitta, the mind of enlightenment), because this contemplation is in accordance with truth. The contemplation here means that I should contemplate reasonably in this way, thereby attaining freedom. At that time, he attains freedom through contemplation of Yoga (Yoga, union, connection), wishing that all may be without obstacles and that all beings may be peaceful and happy, which is to make a firm compassionate vow. Why do beings all have such awareness but cannot realize it themselves and suffer great distress? Then, a great courageous mind arises, determined to accomplish them with countless methods, and surely lead them all to the ground of Sarvajnatva (Sarvajnatva, the wisdom of a Buddha), eliminating all their defilements, leaving none remaining. Wishing to accomplish the perfect fruit praised by the Tathagata (Tathagata, the one who comes thus), which is the immeasurable knowledge and vision of the Tathagata, ultimately accomplishing skillful means of deliverance and expedient measures. If one cannot obtain these, how can one appear in the world with a great cause and condition? Like this, the skillful means praised by all the Buddhas, I should quickly accomplish, fulfilling the hopes and wishes of all sentient beings, reasonably and without obstacles, giving rise to this clinging. Like this, without obstacles, reciting with such clinging. With my merit, removing all suffering, etc., with great compassion, fulfilling the wishes of all beings, removing their great suffering and giving them present happiness, can also be accomplished. Why? Because the practitioner's own mind has no defilements. Therefore, there is great power and ability, and also removing obstacles for beings according to their capacity. Because of the unobstructed causes and conditions between me and beings, one can accomplish things according to the matter. This is Samantabhadra's Vows (Samantabhadra's Vows, the vows of Bodhisattva Samantabhadra). What is this appearance like? It is giving rise to such a great compassionate vow. May all the suffering of mutual devouring among animals be forever eliminated, and may the food and drink of all the Preta realm (Preta realm, the realm of hungry ghosts) always be filled, and may the various tortures suffered in hell (Naraka, the hell realm) be quickly eliminated, because of my merit. Because of my
生無量勝福。他月舍利養。謂第三月。于內外無所貪著。名舍利養。然外事從不求不受施也。舍此利養而不捨眾生。由真言行故皆得成就也。及余無量門。數數心思惟。發廣大悲愍。三種加持句。想念於一切。心持誦真言者。此等悲願亦有無量種。不可初一月二月持誦。亦謂如是發願。但初二月以信解心作。然未能成。第三月所愿皆成。故迴向自他也。真言行者若得意時。隨事而作如是。頻以大悲之水而洗其心。漸令此菩提心有大勢。迄至第十一地以來。漸漸力用增長。皆由此圓滿也。初一月菩提心。次月觀佛形像名正覺句。第三住真言離一切相。名三月亦名三落叉。又廣大加持。謂如來加持神力。由三句得成。今欲行如來事故。思想念此三句也。故經云。以我功德力。如來加持力。及與法界力。周遍眾生界者。此三句和合。而廣大加持力生。如是念已。應誦唸此句。此是一切真言心也。取三句功德。隨取花等以心念加之。如花即以花真言。香以香真言加之。乃至一切處。拔苦與樂獻佛等皆成也。若不用本真言加之。用后明妃亦成我功德力于眾生界。周遍如來加持力等法界也。諸念求義利。皆悉饒益之。彼一切如理。所念皆成就也。由住理故。隨所繫念而成也。乃至除苦苦即除等。以我功德力故。以如來加持力故。以
【現代漢語翻譯】 現代漢語譯本：
產生無量殊勝的福德。在第三個月進行舍利供養。這裡說的『第三個月』，是指對於內外之物都無所貪戀，這叫做舍利供養。然而，對外在的事物從不主動追求，也不接受施捨。捨棄這些利養，但不捨棄眾生。由於修持真言的緣故，一切都能成就。以及其他無量的法門，要反覆地用心思惟，發起廣大的悲憫之心。用三種加持之句，去想念一切。對於心中持誦真言的人，這些悲願也有無量種。不能在最初的一個月或兩個月就持誦，也像這樣發願。只是在最初的兩個月以信解之心去做，然而未能成就。在第三個月，所發的愿都能成就，所以要回向給自己和他人。修持真言的人如果得意時，隨著事情而這樣做。經常用大悲之水來洗滌自己的心，逐漸使這菩提心具有強大的力量，直到第十一地以來，力量和作用漸漸增長，都是由此圓滿的緣故。第一個月修菩提心，第二個月觀佛的形像，名為正覺句。第三個月安住于真言，遠離一切相，名為三月，也名為三落叉（意為三百萬）。又有廣大的加持，是指如來的加持神力，由這三句而得以成就。現在想要做如來的事業，所以要思想念誦這三句。所以經中說：『以我的功德力，如來的加持力，以及法界的力量，周遍眾生界。』這三句和合，而產生廣大的加持力。像這樣唸誦之後，應該誦唸這句，這是一切真言的心要。取這三句的功德，隨著取花等，用心念加持它。如花，就用花真言，香，就用香真言加持它。乃至一切處，拔除痛苦，給予快樂，獻給佛等，都能成就。如果不用本來的真言加持，用後面的明妃（智慧）也能成就『我的功德力于眾生界，周遍如來加持力等法界』。所有唸誦所求的義利，都能使他們得到饒益。他們一切如理的唸誦都能成就。由於安住于真理的緣故，隨著所繫唸的都能成就。乃至除去痛苦，痛苦即被除去等。以我的功德力，以如來的加持力，以 以
【English Translation】 English version:
Generating immeasurable and supreme blessings. Offering Śarīra (relics) in the third month. 'The third month' refers to being without greed for internal or external things, which is called Śarīra offering. However, one never actively seeks external matters, nor accepts offerings. Abandoning these gains, but not abandoning sentient beings. Due to the practice of mantra, everything can be accomplished. And other immeasurable doors (methods), repeatedly contemplate with the mind, generate great compassion. Use the three empowering phrases to contemplate everything. For those who hold and recite mantra in their hearts, these compassionate vows are also immeasurable. One should not recite in the first or second month, but also make vows in this way. Only in the first two months, do it with a mind of faith and understanding, but it cannot be accomplished. In the third month, all wishes are fulfilled, so dedicate the merit to oneself and others. If a mantra practitioner is successful, act accordingly. Frequently wash the heart with the water of great compassion, gradually making this Bodhi-mind have great power, until the eleventh Bhumi (stage of enlightenment), the power and function gradually increase, all due to this perfection. In the first month, cultivate Bodhi-mind, in the next month, contemplate the Buddha's image, called the phrase of perfect enlightenment. In the third month, abide in mantra, away from all appearances, called the third month, also called three Lakṣas (three hundred thousand). Also, great empowerment, referring to the empowering divine power of the Tathāgata (Buddha), is accomplished by these three phrases. Now wanting to do the work of the Tathāgata, therefore contemplate and recite these three phrases. Therefore, the Sutra says: 'With my power of merit, the empowering power of the Tathāgata, and the power of the Dharma realm, pervading the realm of sentient beings.' These three phrases combine, and great empowering power arises. After reciting in this way, one should recite this phrase, this is the heart essence of all mantras. Take the merit of these three phrases, and with the mind, empower it with flowers, etc. For example, for flowers, empower it with the flower mantra, for incense, empower it with the incense mantra. Even in all places, removing suffering, giving happiness, offering to the Buddha, etc., can all be accomplished. If one does not use the original mantra to empower it, using the subsequent Vidyārājñī (wisdom queen) can also accomplish 'my power of merit in the realm of sentient beings, pervading the Dharma realm such as the empowering power of the Tathāgata'. All the benefits sought through recitation will benefit them. All their recitations in accordance with the principle will be accomplished. Due to abiding in the principle, whatever is contemplated will be accomplished. Even removing suffering, suffering will be removed, etc. With my power of merit, with the empowering power of the Tathāgata, with with
法界平等力故。以此三緣合故。則能成就不思議業也。如此作者。當知廣應理故。言當得如理也。與虛空等力虛空藏明妃真言。相接次也。爾時如來。復說虛空等力虛空藏轉明妃真言曰者。如虛空不可破壞一切無能勝者。故名虛空等力。又藏者。如人有大寶藏施所欲者。自在取之不受貧乏。如來虛空之藏亦復如是。一切利樂眾生事。皆從中出無量法寶。自在受用而無窮竭相。名虛空藏也。轉順明者。轉順能生之義。此藏能生一切佛事也。如前所發悲愿。謂如以一花供養時運心。遍一切佛及凡聖。皆供養已。即迴向一切智智。語諸受我施者。愿以此力令我得如上愿。如是愿訖。以此真言加之無不成也。初敬禮一切如來等。
微濕嚩(二合)目吃弊(毗也反巧門等亦是種種門等也)薩嚩他(一切也)欠(平聲空也通上言一切智空也此是種子字也)鄔特揭(二合)底(生也)薩泮(二合)啰醯門(普遍也)伽伽那劍(虛空也)
此是虛空藏虛空等力之義。等一切法空中而生此物。普遍一切虛空也。持此三轉者。謂隨以一花奉獻。無不遍法界。上獻一切聖賢。下施一切有情也。隨彼所生善愿皆亦成就。謂以此真言加之。皆得成就。如從藏中自取寶物無不隨心也。若誦此三遍。隨所念彼亦成就也。凡所獻花等。以三
【現代漢語翻譯】 現代漢語譯本 由於法界平等的力量，再加上這三種因緣和合，就能成就不可思議的功業。像這樣的作者，應當知道這是廣泛地符合道理的，所以說應當能夠如理如實地得到。與具有虛空一樣力量的虛空藏明妃真言相連線。當時，如來又說了具有虛空一樣力量的虛空藏轉明妃真言，就像虛空一樣不可破壞，一切都不能勝過它，所以叫做虛空等力。而且『藏』就像人有巨大的寶藏，可以隨意施捨給想要的人，自己取用時也不會感到貧乏。如來的虛空之藏也是這樣，一切利益和快樂眾生的事情，都從中產生，無量的法寶，可以自在地受用而無窮無盡。這叫做虛空藏。『轉順明』的意思是轉順能生之義，這個藏能生一切佛事。就像之前所發的悲願，比如用一朵花供養時，心中想著遍及一切佛和凡聖，都已供養完畢，然後迴向一切智智，告訴接受我施捨的人，愿以此力量讓我得到如上的願望。這樣發願完畢，用這個真言加持，沒有不成功的。首先敬禮一切如來等。 微濕嚩(二合)目吃弊(毗也反巧門等亦是種種門等也)薩嚩他(一切也)欠(平聲空也通上言一切智空也此是種子字也)鄔特揭(二合)底(生也)薩泮(二合)啰醯門(普遍也)伽伽那劍(虛空也) 這是虛空藏虛空等力的意義。等於一切法從空中而生此物，普遍一切虛空。持此三轉，是指隨便用一朵花奉獻，沒有不遍及法界的，向上獻給一切聖賢，向下施捨給一切有情。隨便他們所生的善愿都能成就，是指用這個真言加持，都能得到成就，就像從寶藏中自己取寶物一樣，沒有不隨心所愿的。如果誦此三遍，隨便所念的都能成就。凡是所獻的花等，用三...
【English Translation】 English version Due to the power of the Dharma Realm's equality, and with these three conditions combined, inconceivable deeds can be accomplished. Such a practitioner should know that this is broadly in accordance with reason, so it is said that one should be able to obtain it truthfully and in accordance with reason. It is connected to the Akashagarbha (space treasury) Bright Consort mantra, which has the power of space. At that time, the Tathagata (Thus Come One) further spoke the Akashagarbha Bright Consort mantra, which has the power of space, just like space is indestructible and nothing can overcome it, so it is called the power of space. Moreover, 'garbha' (treasury) is like a person having a great treasure, which can be freely given to those who desire it, and one will not feel impoverished when taking from it. The Tathagata's space treasury is also like this; all matters that benefit and bring joy to sentient beings come from it. Limitless Dharma treasures can be freely used without end. This is called Akashagarbha (space treasury). 'Turning and conforming brightness' means turning and conforming to the meaning of generating. This treasury can generate all Buddha deeds. Just like the compassionate vows made before, such as when offering a flower, one thinks of it as pervading all Buddhas and ordinary sages, and all have been offered to. Then, one dedicates it to all-knowing wisdom, telling those who receive my offering, 'May this power allow me to obtain the above wishes.' After making such vows, adding this mantra to it will ensure success. First, pay homage to all Tathagatas, etc. Vi shva (two combined) muk chi bi (bi also means skillful gates, etc., which are also various gates, etc.) sarva tha (everything) kham (flat tone, emptiness, also means all-knowing emptiness above, this is the seed syllable) ut ge (two combined) di (birth) sar pan (two combined) la hi men (universal) ga ga na jian (space) This is the meaning of Akashagarbha (space treasury) and the power of space. It is equal to all dharmas arising from emptiness, pervading all of space. Holding these three turns means that no matter how a flower is offered, it will pervade the Dharma Realm, offering it upwards to all sages and downwards to all sentient beings. Whatever good wishes they have will be fulfilled, meaning that by adding this mantra, everything will be accomplished, just like taking treasures from a treasury, everything will be as one wishes. If one recites this three times, whatever one thinks of will be accomplished. All flowers offered, etc., with three...
力迴向而以明加之。一切隨意成也。謂悲花獻一切佛等。自在成也。言行人于滿月。次入作持誦者。先供養承事已得成就之相。因前相。然後于白月十五日作持誦法。即是滿月也。隨上中下事作成就法。上事山峰中事牛樠攔下事林間或河灘。乃至四衢天室等。皆謂通上中下成也。或隨意所樂處作之。于山峰等造漫荼羅。初第一重周匝畫金剛。此壇三重作。皆以金剛為界。其所方神諸佛菩薩等。在後有說處此中未分別也。於此中佈列諸尊。總同前倒。但倍以金剛相連結為異耳。言一切金剛色者。所畫金剛周匝為界。畫此皆令清凈無過作之。無過謂圓整端妙也。嚴凈同金剛者。其金剛相周匝如此。悉皆黃色。此有三事同於金剛。色同金剛體同金剛名同金剛也。是故云嚴凈同金剛。即是凈同金剛也。言彼中諸障者。攝伏心迷亂者。以此三事同於金剛。無有能破壞者無能過者。無能勝者。無能降伏者。由具嚴凈作此金剛界故。令諸障者悉皆迷惑無敢嬈者。既得離障。則所成藥物而得成就也。
經云。四方相周匝者。此有二義。謂壇正四方作。又金剛印亦四方作。亦正當四方面也。云一門及通道。金剛牙連屬。金剛結相應。金剛結者。如上週匝安金剛。皆般般相連。即是金剛結義也。安一門並緣(緣即如上所說開一路空處
【現代漢語翻譯】 現代漢語譯本：以力的迴向來彰顯其光明，一切都能如意成就。這指的是像悲花供養一切佛等行為，都能自在成就。所說的修行人在滿月之時，接著進入作法、持咒誦經的階段，首先要供養承事，以獲得已經成就的徵兆。因為有了之前的徵兆，然後在白月（農曆上半月）的十五日進行作法持誦。這就是滿月之時所作的。根據上、中、下不同的事情，來作成就之法。上等的事情在山峰上，中等的事情在牛欄處，下等的事情在林間或河灘，乃至四通八達的街道、天室等地方。這些都指的是通用於上、中、下等情況的成就之法。或者隨意選擇自己喜歡的地方進行。在山峰等處建造曼荼羅（maṇḍala，壇城）。最初第一重，周圍畫上金剛（vajra，一種法器）。這個壇三重建造，都以金剛作為界限。至於所方的神、諸佛菩薩等，在後面的章節會有說明，這裡沒有詳細區分。在此壇中佈置排列諸尊，總體上與之前所說相同，只是更加以金剛相連線，以此作為區別。所說的一切金剛色，指的是所畫的金剛，周圍作為界限，畫這些都要使其清凈無過失地完成。無過失指的是圓滿、整齊、端正、美妙。嚴凈如同金剛，指的是金剛的形象，周圍都是這樣，全部都是黃色。這裡有三件事與金剛相同：顏色與金剛相同，體性與金剛相同，名稱與金剛相同。所以說嚴凈如同金剛，也就是清凈如同金剛。所說的那些障礙，指的是攝伏內心迷亂的事物。因為這三件事與金剛相同，所以沒有能夠破壞它們的，沒有能夠超越它們的，沒有能夠戰勝它們的，沒有能夠降伏它們的。由於具備嚴凈的功德來製作這個金剛界（vajradhātu，金剛界），使得各種障礙都感到迷惑，沒有誰敢來侵擾。既然能夠遠離障礙，那麼所要成就的藥物也就能夠成就了。 經中說：『四方相互周匝』，這裡有兩種含義。一種是指壇是正四方形的，另一種是指金剛印也是四方形的，也正對著四個方面。經中說：『一門及通道，金剛牙連屬，金剛結相應』。金剛結，就像上面所說的，周圍安放金剛，都相互連線，這就是金剛結的含義。安放一扇門，並留出空隙（空隙就像上面所說的，開闢一條道路的空處）。
【English Translation】 English version: Illuminate it with the dedication of power, and everything will be accomplished as desired. This refers to actions such as offering sorrowless flowers to all Buddhas, which can be freely accomplished. It is said that practitioners, during the full moon, then enter the stage of performing rituals and reciting mantras. First, they should make offerings and serve to obtain signs of accomplishment. Because of the previous signs, they then perform the rituals and recitations on the fifteenth day of the white month (the first half of the lunar month). This is what is done during the full moon. According to the superior, intermediate, and inferior matters, the method of accomplishment is created. Superior matters are on mountain peaks, intermediate matters are at cattle pens, and inferior matters are in forests or riverbanks, even at crossroads, celestial chambers, and so on. These all refer to the accomplishment methods that apply to superior, intermediate, and inferior situations. Or, choose any place you like to perform it. Build a maṇḍala (mandala, sacred diagram) on mountain peaks, etc. Initially, the first layer is drawn with vajras (vajra, a ritual object) all around. This altar is constructed in three layers, all with vajras as boundaries. As for the deities, Buddhas, and Bodhisattvas in the directions, there will be explanations in later chapters; they are not distinguished in detail here. Arrange and array the deities in this altar, generally the same as mentioned before, but with the addition of vajras connecting them, as a distinction. The so-called all vajra color refers to the drawn vajras, surrounding as boundaries. Drawing these should be done purely and without error. Without error means complete, orderly, upright, and beautiful. The solemn purity is like a vajra, referring to the image of the vajra, all around like this, all yellow. There are three things here that are the same as a vajra: the color is the same as a vajra, the essence is the same as a vajra, and the name is the same as a vajra. Therefore, it is said that the solemn purity is like a vajra, which is to say that the purity is like a vajra. The so-called obstacles refer to things that subdue the confusion of the mind. Because these three things are the same as a vajra, there is nothing that can destroy them, nothing that can surpass them, nothing that can defeat them, and nothing that can subdue them. Because of possessing the merits of solemn purity to create this vajradhātu (vajradhātu, diamond realm), all kinds of obstacles feel confused, and no one dares to disturb. Since one can be free from obstacles, then the medicine to be accomplished can also be accomplished. The sutra says: 'The four directions are mutually surrounded.' There are two meanings here. One refers to the altar being a perfect square, and the other refers to the vajra seal also being square, also facing the four directions. The sutra says: 'One gate and passage, vajra teeth connected, vajra knots corresponding.' Vajra knots, like what was said above, placing vajras all around, all connected to each other, this is the meaning of vajra knots. Place a gate and leave a gap (the gap is like what was said above, opening a space for a road).
為外緣也)相應者。謂此門隨事相應也。上成就門向東。中成向北及西。下成門向南也。其界金剛互連屬。亦是金剛義。門門二守護。不可越相向。乃至朱目奮怒形者。為作成就之物最為守護。以此守護門為要。即是上所說。威光難視及相向守門者也。一一相為印(印在下說)。二俱赤白作極忿怒之形也。慇勤畫隅角。輸羅焰光印者。即是獨股金剛。但有角處皆置之。有光焰也。中妙金剛座。方位正相直。其上大蓮華。八葉鬢蕊敷者。于漫荼羅最中。置十字羯磨金剛座。令正四方(正當四方面作之也)于彼上作大蓮。八葉並蕊(在金剛作)此即是金剛座也。故言金剛同也。當結金剛手。金剛之慧印者。當即是結金剛手金剛五股印。故云金剛三昧慧金剛印也。言稽首一切佛者。隨彼處作護藥物作凈也。當作禮時如上所說。廣大悲願。數數堅誓願者。謂自誓運心。弘普誓不為己。乃為一切眾生故成此藥物。愿加持力令速成就。以此成故。能利一切眾生也。應護持是處。及凈諸藥物者。然具有多法。廣本有之。凡取藥時。須解法用次第。求自採亦有方軌。乃至作護作凈。皆有次第法用及洗等。此中未具。當更問也(或可蘇悉地等通用也)於此時持誦。清凈無障閡者。而有下中上之成相。若得無障成就者。上成有三相轉。謂初
【現代漢語翻譯】 現代漢語譯本：與外緣相應的，指的是此門隨著事物而相應。上面的成就之門朝東，中間的成就之門朝北和朝西，下面的成就之門朝南。它們的邊界由金剛互相連線，這也是金剛的含義。每個門都有兩個守護者，不可逾越，彼此相對，甚至有硃紅色眼睛、憤怒的面容的守護者，是爲了守護成就之物。因此守護門非常重要，也就是上面所說的，威光難以直視以及彼此相對的守門者。每一個都互相作為印（印在後面會說）。兩個守護者都是赤白色，呈現出極度憤怒的形象。認真地在角落繪製，輸羅焰光印，指的是獨股金剛，只要有角的地方都放置它，並且有光焰。中間是美妙的金剛座，方位正對著。在金剛座上面有大蓮花，八片花瓣和花蕊舒展開來，在曼荼羅最中間，放置十字羯磨金剛座，使其正對四方（正對著四個方面製作）。在金剛座上面製作大蓮花，八片花瓣和花蕊（在金剛座上製作），這就是金剛座。所以說與金剛相同。應當結金剛手，金剛之慧印，應當立即結金剛手金剛五股印，所以說金剛三昧慧金剛印。說到稽首一切佛，隨著那個地方製作保護藥物，進行凈化。在作禮時如上面所說，要有廣大的悲願，多次堅定地發誓愿，指的是自己發誓運心，弘揚普遍的誓願，不為自己，而是爲了所有眾生而成就此藥物，愿加持力量使其迅速成就。因為成就了此藥物，所以能夠利益一切眾生。應當護持這個地方，以及凈化各種藥物，這裡有很多方法，廣本中有記載。凡是取藥的時候，必須了解法的使用次第，自己採摘也有方法，甚至製作保護和凈化，都有次第法用以及清洗等。這裡沒有詳細說明，應當再詢問（或許可以與蘇悉地等通用）。在這個時候持誦，清凈沒有障礙，有下、中、上三種成就的相。如果得到沒有障礙的成就，上等成就有三種相的轉變，也就是最初。 與外緣也)相應者。謂此門隨事相應也。上成就門向東。中成向北及西。下成門向南也。其界金剛互連屬。亦是金剛義。門門二守護。不可越相向。乃至朱目奮怒形者。為作成就之物最為守護。以此守護門為要。即是上所說。威光難視及相向守門者也。一一相為印(印在下說)。二俱赤白作極忿怒之形也。慇勤畫隅角。輸羅焰光印者。即是獨股金剛。但有角處皆置之。有光焰也。中妙金剛座。方位正相直。其上大蓮華。八葉鬢蕊敷者。于漫荼羅最中。置十字羯磨金剛座。令正四方(正當四方面作之也)于彼上作大蓮。八葉並蕊(在金剛作)此即是金剛座也。故言金剛同也。當結金剛手。金剛之慧印者。當即是結金剛手金剛五股印。故云金剛三昧慧金剛印也。言稽首一切佛者。隨彼處作護藥物作凈也。當作禮時如上所說。廣大悲願。數數堅誓願者。謂自誓運心。弘普誓不為己。乃為一切眾生故成此藥物。愿加持力令速成就。以此成故。能利一切眾生也。應護持是處。及凈諸藥物者。然具有多法。廣本有之。凡取藥時。須解法用次第。求自採亦有方軌。乃至作護作凈。皆有次第法用及洗等。此中未具。當更問也(或可蘇悉地等通用也)於此時持誦。清凈無障閡者。而有下中上之成相。若得無障成就者。上成有三相轉。謂初
【English Translation】 English version: 'Corresponding to the outer edge' refers to this gate corresponding to events. The upper accomplishment gate faces east, the middle accomplishment gate faces north and west, and the lower accomplishment gate faces south. Their boundaries are interconnected by Vajras (Diamond Scepter), which is also the meaning of Vajra. Each gate has two guardians, insurmountable and facing each other, even guardians with crimson eyes and angry faces, to protect the objects of accomplishment. Therefore, guarding the gate is very important, which is what was mentioned above, the guardians with awe-inspiring light that is difficult to look at and facing each other. Each one serves as a Mudra (seal) (the Mudra will be explained later). Both guardians are red and white, displaying extremely wrathful forms. Diligently draw in the corners, the 'Shula Flame Light Mudra', which refers to the single-pronged Vajra. Place it wherever there are corners, and it has radiant flames. In the center is the wonderful Vajra seat, with its position directly aligned. Above it is a large lotus flower, with eight petals and stamens blooming. In the very center of the Mandala (sacred diagram), place the crossed Karma Vajra seat, making it face the four directions (make it face the four directions directly). Above the Vajra seat, create a large lotus flower, with eight petals and stamens (created on the Vajra seat). This is the Vajra seat. Therefore, it is said to be the same as the Vajra. One should form the Vajra hand, the 'Wisdom Mudra of the Vajra', one should immediately form the Vajra five-pronged Mudra of the Vajra hand, hence it is called the 'Vajra Samadhi Wisdom Vajra Mudra'. When it says 'paying homage to all Buddhas', one should create protective medicine and purify the area accordingly. When making prostrations, as mentioned above, one should have vast compassion and vows, repeatedly making firm vows, referring to vowing oneself, promoting universal vows, not for oneself, but to accomplish this medicine for the sake of all sentient beings, wishing for the power of blessings to quickly accomplish it. Because this medicine is accomplished, it can benefit all sentient beings. One should protect this place and purify all medicines. There are many methods for this, which are recorded in the extensive version. Whenever taking medicine, one must understand the order of using the Dharma (teachings), and there are also methods for collecting it oneself, even for creating protection and purification, there are sequential methods of use and washing, etc. These are not detailed here and should be inquired about further (perhaps it can be used in common with Susiddhi (supreme accomplishment), etc.). At this time, reciting and chanting, being pure and without obstacles, there are lower, middle, and upper signs of accomplishment. If one obtains accomplishment without obstacles, the upper accomplishment has three phases of transformation, which is the beginning. 為外緣也)相應者。謂此門隨事相應也。上成就門向東。中成向北及西。下成門向南也。其界金剛互連屬。亦是金剛義。門門二守護。不可越相向。乃至朱目奮怒形者。為作成就之物最為守護。以此守護門為要。即是上所說。威光難視及相向守門者也。一一相為印(印在下說)。二俱赤白作極忿怒之形也。慇勤畫隅角。輸羅焰光印者。即是獨股金剛。但有角處皆置之。有光焰也。中妙金剛座。方位正相直。其上大蓮華。八葉鬢蕊敷者。于漫荼羅最中。置十字羯磨金剛座。令正四方(正當四方面作之也)于彼上作大蓮。八葉並蕊(在金剛作)此即是金剛座也。故言金剛同也。當結金剛手。金剛之慧印者。當即是結金剛手金剛五股印。故云金剛三昧慧金剛印也。言稽首一切佛者。隨彼處作護藥物作凈也。當作禮時如上所說。廣大悲願。數數堅誓願者。謂自誓運心。弘普誓不為己。乃為一切眾生故成此藥物。愿加持力令速成就。以此成故。能利一切眾生也。應護持是處。及凈諸藥物者。然具有多法。廣本有之。凡取藥時。須解法用次第。求自採亦有方軌。乃至作護作凈。皆有次第法用及洗等。此中未具。當更問也(或可蘇悉地等通用也)於此時持誦。清凈無障閡者。而有下中上之成相。若得無障成就者。上成有三相轉。謂初
夜暖生。中夜煙起。五更焰出中成有二相。謂除焰出。下成有一相。謂但暖生。轉者謂從少得多從暖得焰等也。既得成已。真言者自取。游步于大空者。或食涂點等。而得自在游諸佛剎。從一至一。住壽大威德者。便得具壽無量劫數威光自在。于生死自在者。即于生死種種自在故。是名真佛子也(世界上行即是履世界行也)物成已。以金剛印護自身護本尊護物。方取之為五分。師及先成就仙助伴己身及佛也。其物隨彼于生。於三寶處用。先成物。若有仙來取當與之。不來取分為二分。一與伴一自取。師物若師在他方。當掌之待來與之。若師不在。緣彼所生為作功德也。刀等不分。亦標心為分劑也。從初至末。皆用金剛自護護物乃至取也。言行於世界頂。現種種色身者。謂為諸眾生作大佛事也。其供養藥亦有方法。謂獻也。
經云。具德吉祥者。展轉而供養者。得成就已。持至十方。隨意獻十方佛也。諸佛及與阿阇梨助伴。各有分數。方法也。當更問之。真言所成物。是名為悉地者。若得如此成就者。是名有分別成就也。以此藥物等事。猶是成相之法故。名有分別成就也。以分別藥物。成就無分別者。因有分別而得無分別成就也。此能分別為因也。依此有分別而得無分別果者。無為無相不思議無染之果。雖非因成
【現代漢語翻譯】 現代漢語譯本：夜間感到溫暖。半夜時分煙霧升起。五更時火焰從中冒出，這代表『成』具有兩種相：即煙霧消散，火焰出現。『下成』只有一種相：即只有溫暖產生。『轉』指的是從少到多，從溫暖到火焰等等。一旦獲得成就，修持真言者就可以自行取用。可以在廣闊的虛空中自由行走，或者食用涂點之物等，從而獲得自在，遊歷于各個佛剎。從一個佛剎到另一個佛剎。獲得長壽和大威德的人，便能獲得具足壽命，無量劫數的威光自在。于生死自在的人，即在生死輪迴中獲得種種自在，因此被稱為真正的佛子（在世間行走即是履行世界之行）。物品成就后，用金剛印保護自身、保護本尊、保護物品。然後將物品分為五份，分別供養給上師（Guru）、先成就的仙人、助伴、自己以及諸佛。這些物品應隨其所生之處，用於三寶之處。先前成就的物品，如果有仙人來取，應當給予。如果不來取，則分為兩份，一份給助伴，一份自己取用。上師的物品，如果上師在他方，應當掌管好，等待他來時交給他。如果上師不在，則以這些物品為上師所生之處作功德。刀等物品不分，也以標明心意作為分配的依據。從開始到結束，都用金剛印保護自己、保護物品，乃至取用物品。『在世界頂端行走，顯現種種色身』，指的是為眾生做廣大的佛事。供養的藥物也有方法，即獻供。
經中說：『具有功德和吉祥的人，輾轉供養，獲得成就后，將物品帶到十方，隨意獻給十方諸佛。』諸佛以及阿阇梨（Acharya，導師），助伴，各有應得的份額和方法。應當進一步詢問。真言所成就的物品，被稱為悉地（Siddhi，成就）。如果獲得這樣的成就，就稱為有分別成就。因為這些藥物等事，仍然是成就之相的方法，所以稱為有分別成就。以分別藥物來成就無分別，是因為通過有分別而獲得無分別成就。這種能分別就是原因。依靠這種有分別而獲得無分別的果，即無為、無相、不可思議、無染的果，雖然不是因所成就。
【English Translation】 English version: Feeling warmth at night. Smoke rises in the middle of the night. At the fifth watch, flames emerge from within, representing that 『becoming』 has two aspects: the dissipation of smoke and the appearance of flames. 『Lower becoming』 has only one aspect: only warmth arises. 『Transformation』 refers to going from less to more, from warmth to flames, and so on. Once achievement is attained, the practitioner of mantra can take it for themselves. They can freely walk in the vast emptiness, or consume anointed substances, etc., thereby gaining freedom and traveling to various Buddha-lands. From one Buddha-land to another. Those who attain longevity and great power will obtain complete life and the majestic power of countless kalpas. Those who are free in birth and death, that is, those who attain various freedoms in the cycle of birth and death, are therefore called true sons of the Buddha (walking in the world is fulfilling the practice of walking the world). After the object is accomplished, protect yourself, the deity, and the object with the Vajra seal. Then divide the object into five parts, offering them to the Guru (teacher), the previously accomplished Siddha, the assistant, oneself, and the Buddhas. These objects should be used in the places where they arise, in the places of the Three Jewels. If a Siddha comes to take the previously accomplished object, it should be given. If they do not come, then divide it into two parts, one for the assistant and one for oneself. If the Guru's object, if the Guru is in another place, it should be kept well and given to him when he comes. If the Guru is not present, then use these objects to create merit for the place where the Guru was born. Items such as knives are not divided, but the intention is also marked as the basis for distribution. From beginning to end, use the Vajra seal to protect yourself, protect the object, and even take the object. 『Walking on the top of the world, manifesting various forms,』 refers to doing great Buddha-deeds for all beings. There is also a method for offering medicine, which is offering.
The sutra says: 『Those who possess virtue and auspiciousness, offering in turn, after attaining accomplishment, bring the objects to the ten directions and freely offer them to the Buddhas of the ten directions.』 The Buddhas, as well as the Acharya (teacher), and assistants, each have their due share and method. One should inquire further. The object accomplished by mantra is called Siddhi (accomplishment). If one attains such accomplishment, it is called differentiated accomplishment. Because these matters such as medicine are still methods of the aspect of accomplishment, they are called differentiated accomplishment. To accomplish non-differentiation by differentiating medicine is because non-differentiation is attained through differentiation. This ability to differentiate is the cause. Relying on this differentiation to obtain the fruit of non-differentiation, that is, the fruit of non-action, non-form, inconceivable, and undefiled, although it is not accomplished by cause.
。而以有分別為因。然成此無得無為之果也。秘密主一切世界諸現在等。如來應正等覺。通達方便波羅蜜多彼如來知一切分別本性空以方便波羅蜜多力故。而於無為。以有為為表。展轉相應。而為眾生示現遍法界者。謂無為之果。而以有為方便。能成此事。不可思議。現在未來過去三世佛。皆以通達方便波羅蜜故。而說此法一也。舉三世佛。欲明同以此入也。雖復設此有為方便。然即了此分別之法本性常空。如是因緣起法。離於生滅斷常一異去來。但如幻化不異中道。若舍離此而求無為別體。不可得也。以無為之性即不異有為。了達如是甚深緣起法故。能以此有為即成無為之果也。是故一切三世如來。以方便力故。雖證法界。而能從此無為無作本體之果。而以有為作諸眷屬。如大日如來於此自證之德。以加持力故。而於無為。以有為為表者。本性無所為。因有所為而能成無為也。展轉相應者。未持誦時性本不凈。由持誦故便得清凈。能度眾生也。則現不清凈身。復為他作清凈因緣。名展轉相應也。還從無為生有為為表也。故現十世界微塵金剛菩薩。一一以真言門引接眾生。皆令得至無為之果是也。以此方便遍於法界。普應一切眾生令得義利也。令得見法安樂住。發歡喜心。或得長壽五欲喜游而自娛樂。為佛世尊而作供
養。證如是句。一切世人所不能信如來見此義利故。以歡喜心。說此菩薩真言行道次第法則者。謂諸如來以方便故。從無為界以加持力不捨眾生。隨眾生示現修眾行。或令見法住安樂行發歡喜心也(即法喜初地也)或得長壽者。謂得無數劫恒睹佛興也。或得凈好五欲而自娛樂。又能供養一切如來。此事無方便者不能信也。彼作是念。真言之體。即同法界無為無作。云何能成是事。若生是事。即是有相分別。云何應理耶。是故生毀也。言此中佛有秘密難解者。是無方便者說也。故不能解了。然此中以心自在說為長壽。如此壽量。即是如來法壽之命也。五欲者。謂四無量及菩提心。一切聖人以此現法而自娛樂。供養如來。即是真法供養法身佛也。若行者依佛方便甚深緣生。得世法成就即於此中觀本性空。即是無為成就也。如是不思議法。凡夫自不能信耳。然諸佛如來及菩薩等。見此利義故。說此真言行次第之道。不可謗為無也。何以故。于無量劫勤求。修諸苦行所不能得。而真言門行道諸菩薩。即於此生而獲得。如余菩薩。為求無上道故。難行苦行如救頭燃。經無量劫尚不能得如此成就。此真言行者。若具方便聖可成就也。以知甚深緣起十喻義故。以真言等。愿作種種成就而無取著。不異於如是法微妙速疾也。複次秘密主
【現代漢語翻譯】 現代漢語譯本：滋養。證實這樣的語句。一切世人所不能相信，如來見到此義利，因此以歡喜心，說此菩薩真言行道次第法則。這是說諸如來以方便的緣故，從無為的境界以加持力不捨棄眾生，隨順眾生示現修行各種行為，或者令眾生見到佛法，安住于安樂行，發起歡喜心（即法喜初地）。或者得到長壽，是指得到無數劫都能恒常見到佛出世。或者得到清凈美好的五欲而自我娛樂，又能供養一切如來。這件事沒有方便的人不能相信。他們會這樣想：真言的本體，等同於法界，是無為無作的，怎麼能成就這樣的事？如果產生這樣的事，就是有相分別，怎麼能合乎道理呢？因此產生譭謗。說這其中佛有秘密難以理解，是沒有方便的人說的，所以不能理解。然而這其中以心自在說為長壽，這樣的壽命，就是如來法身之命。五欲，是指四無量心及菩提心，一切聖人以此現前之法而自我娛樂，供養如來，就是真正的以法供養法身佛。如果修行者依靠佛的方便甚深緣起，得到世間法的成就，即於此中觀本性空，就是無為的成就。像這樣不可思議的法，凡夫自己不能相信罷了。然而諸佛如來及菩薩等，見到此利益的緣故，說此真言行次第之道，不可誹謗為沒有。為什麼呢？于無量劫勤奮尋求，修各種苦行所不能得到的，而真言門行道的諸菩薩，即於此生而獲得。像其他菩薩，爲了求無上道，難行苦行如救頭燃，經過無量劫尚且不能得到這樣的成就，此真言行者，如果具備方便，是可以成就的。因為知道甚深緣起十喻義的緣故，以真言等，愿作種種成就而不執著，不異於這樣的法微妙迅速。再次，秘密主（Vajrapani，金剛手菩薩）。 養（Nourishment）。證實（Proof）如是句（Such statement）。一切世人所不能信（All worldly people cannot believe），如來（Tathagata，如來）見此義利（See this meaning and benefit），故（Therefore）以歡喜心（With joyful heart），說此菩薩（Bodhisattva，菩薩）真言（Mantra，真言）行道次第法則（The order and rules of practice）。謂諸如來（That is, all Tathagatas）以方便故（Through skillful means），從無為界（From the realm of non-action）以加持力（With the power of blessing）不捨眾生（Do not abandon sentient beings），隨眾生示現修眾行（Manifest various practices according to sentient beings），或令見法（Or cause them to see the Dharma），住安樂行（Dwell in peaceful and joyful conduct），發歡喜心也（Generate joyful heart）（即法喜初地也）（Which is the first Bhumi of Dharma joy）。或得長壽者（Or obtain longevity），謂得無數劫（Meaning obtaining countless kalpas）恒睹佛興也（Constantly witnessing the arising of Buddhas）。或得凈好五欲（Or obtain pure and good five desires）而自娛樂（And enjoy themselves），又能供養一切如來（And also make offerings to all Tathagatas）。此事無方便者不能信也（Those without skillful means cannot believe this）。彼作是念（They think this way）：真言之體（The essence of Mantra），即同法界（Is the same as the Dharma realm），無為無作（Non-action and non-creation），云何能成是事（How can it accomplish such things）？若生是事（If such things arise），即是有相分別（It is with form and discrimination），云何應理耶（How can it be reasonable）？是故生毀也（Therefore, they give rise to slander）。言此中佛有秘密難解者（Saying that the Buddha has secrets that are difficult to understand），是無方便者說也（Is said by those without skillful means），故不能解了（Therefore, they cannot understand）。然此中以心自在說為長壽（However, here, mental freedom is said to be longevity），如此壽量（Such lifespan），即是如來法壽之命也（Is the life of the Tathagata's Dharma body）。五欲者（The five desires），謂四無量（Meaning the four immeasurables）及菩提心（And the Bodhi mind），一切聖人以此現法而自娛樂（All sages enjoy themselves with this present Dharma），供養如來（Making offerings to the Tathagata），即是真法供養法身佛也（Is truly offering the Dharma to the Dharma body Buddha）。若行者依佛方便甚深緣生（If practitioners rely on the Buddha's skillful means and profound dependent origination），得世法成就（Obtain worldly achievements），即於此中觀本性空（Then contemplate the emptiness of inherent nature within this），即是無為成就也（Which is the achievement of non-action）。如是不思議法（Such inconceivable Dharma），凡夫自不能信耳（Ordinary people cannot believe it themselves）。然諸佛如來及菩薩等（However, all Buddhas, Tathagatas, and Bodhisattvas），見此利義故（Seeing this benefit and meaning），說此真言行次第之道（Speak of this path of Mantra practice in order），不可謗為無也（Cannot be slandered as non-existent）。何以故（Why）？于無量劫勤求（Diligently seeking for countless kalpas），修諸苦行所不能得（Cannot be obtained through various ascetic practices），而真言門行道諸菩薩（But the Bodhisattvas practicing the path of Mantra），即於此生而獲得（Obtain it in this very life）。如余菩薩（Like other Bodhisattvas），為求無上道故（Seeking the unsurpassed path），難行苦行如救頭燃（Practicing difficult asceticism as if putting out a fire on their head），經無量劫尚不能得如此成就（Even after countless kalpas, they still cannot obtain such achievements），此真言行者（This Mantra practitioner），若具方便聖可成就也（Can achieve it if they possess skillful means）。以知甚深緣起十喻義故（Because they know the meaning of the ten similes of profound dependent origination），以真言等（With Mantras, etc.），愿作種種成就而無取著（Wishing to accomplish various achievements without attachment），不異於如是法微妙速疾也（Is no different from the subtle and swift nature of such Dharma）。複次秘密主（Furthermore, Vajrapani）。
【English Translation】 English version: Nourishment. A statement that is verified. All worldly people cannot believe this. The Tathagata (Thus Come One) sees this meaning and benefit, therefore, with a joyful heart, speaks of this Bodhisattva's Mantra practice order and rules. This means that all Tathagatas, through skillful means, from the realm of non-action, with the power of blessing, do not abandon sentient beings, manifesting various practices according to sentient beings, or causing them to see the Dharma, dwell in peaceful and joyful conduct, and generate joyful hearts (which is the first Bhumi of Dharma joy). Or obtaining longevity, meaning obtaining countless kalpas to constantly witness the arising of Buddhas. Or obtaining pure and good five desires and enjoying themselves, and also making offerings to all Tathagatas. Those without skillful means cannot believe this. They think this way: the essence of Mantra is the same as the Dharma realm, non-action and non-creation, how can it accomplish such things? If such things arise, it is with form and discrimination, how can it be reasonable? Therefore, they give rise to slander. Saying that the Buddha has secrets that are difficult to understand is said by those without skillful means, therefore, they cannot understand. However, here, mental freedom is said to be longevity. Such lifespan is the life of the Tathagata's Dharma body. The five desires mean the four immeasurables and the Bodhi mind. All sages enjoy themselves with this present Dharma, making offerings to the Tathagata is truly offering the Dharma to the Dharma body Buddha. If practitioners rely on the Buddha's skillful means and profound dependent origination, obtain worldly achievements, then contemplate the emptiness of inherent nature within this, which is the achievement of non-action. Such inconceivable Dharma, ordinary people cannot believe it themselves. However, all Buddhas, Tathagatas, and Bodhisattvas, seeing this benefit and meaning, speak of this path of Mantra practice in order, which cannot be slandered as non-existent. Why? Diligently seeking for countless kalpas cannot be obtained through various ascetic practices, but the Bodhisattvas practicing the path of Mantra obtain it in this very life. Like other Bodhisattvas, seeking the unsurpassed path, practicing difficult asceticism as if putting out a fire on their head, even after countless kalpas, they still cannot obtain such achievements. This Mantra practitioner can achieve it if they possess skillful means. Because they know the meaning of the ten similes of profound dependent origination, with Mantras, etc., wishing to accomplish various achievements without attachment, is no different from the subtle and swift nature of such Dharma. Furthermore, Vajrapani.
。真言門修菩薩行菩薩。如是計都朅伽傘蓋履屣真陀摩尼。及安膳那藥盧遮那等。持三落叉而作成就。亦得悉地者。次明所成藥物。謂如上且先一落叉。次二月持誦已作漫荼羅。于中置此所成物而作唸誦。更三落叉方成也。此漫荼羅神位等。即與大悲胎藏同故。此中不說之。但以所欲成物置中。以大日如來置方隅也(決問得)。幢以竹為莖纏以凈疊。更懸垂一丈以來。如幡狀上作層形。其上安跋折羅也。然刀以鑌作骨柄。傘有上中下成。謂金銀孔雀也。舄履以皮作。先種種勛洗極凈無氣。更以藥治之。乃至火不能燒。又極香方中用也。如意取凈好寶置之幢上。眼藥用安膳那作。此膳那有二種。一極輕逆水而上(更問)牛黃者更有無量藥。謂空青朱沙雄雌黃等。皆可成就也。又金剛杵等無量物亦可成就。大本具說方軌。蘇悉地亦有次第也。如履舄得成。即可乘之遊佛剎無礙。眼藥等成就者。即見十方佛剎。即能騰游十方佛剎。余可解也。又有畫作鳥獸種種形。隨取其一作法成。即堪御往十方剎自在也。或以法加童男女。亦令彼成就以為供侍。即游十方剎也。西方有一人成。引五百人升空。而去。不知所去也。此法成即是持明仙也。此物隨心所欲作之。彼持誦時亦得境界。令作如是如是物也。或可運心而作此物。亦得成矣
{ "translations": [ "現代漢語譯本：", "真言門修菩薩行的菩薩，如果能如法修持計都（星名）朅伽（寶劍）傘蓋（傘）履屣（鞋子）真陀摩尼（如意寶珠），以及安膳那藥（眼藥）盧遮那（光明）等物，持誦三落叉（三十萬遍）真言而作成就，也能獲得悉地（成就）。", "接下來闡明所成就的藥物。如上所述，先持誦一落叉（十萬遍）真言，然後在第二個月持誦后，製作漫荼羅（壇城），在壇城中放置所要成就的物品，並繼續唸誦。再持誦三落叉（三十萬遍）真言才能成就。此漫荼羅的諸神位等，與大悲胎藏界漫荼羅相同，因此這裡不再贅述。只需將想要成就的物品放置在壇城中央，並將大日如來安置在壇城的四方角落即可（決問所得）。", "幢（寶幢）以竹子為莖，纏繞乾淨的布，再懸掛一丈多長，形狀如幡，上方做成層層疊疊的形狀，其上安放跋折羅（金剛杵）。刀（寶刀）用精鋼製作刀身，骨頭製作刀柄。傘（寶傘）由上、中、下三部分組成，可以用金、銀、孔雀羽毛等材料製作。舄履（鞋子）用皮革製作，先用各種香料清洗乾淨，去除氣味，再用藥物處理，使其即使在火中也不會燃燒，並且散發香味，可以在方中（藥方）使用。如意（如意寶珠）選取乾淨美好的寶物，放置在幢的上方。眼藥用安膳那（一種礦物）製作。此安膳那有兩種，一種極輕，可以逆水而上（更問）。牛黃等還有無量藥物，如空青、硃砂、雄黃、雌黃等，都可以成就。", "此外，金剛杵等無量物品也可以成就，大本（經典）中詳細說明了方法和儀軌。《蘇悉地經》中也有次第。如果履舄（鞋子）得以成就，就可以乘坐它在佛剎中自由遊歷，沒有阻礙。眼藥等成就后，就能看見十方佛剎，並能騰游十方佛剎。其餘的可以依此類推理解。", "還有通過繪畫製作鳥獸等各種形狀，隨意選取其中一種，依法修持成就，就能駕馭它前往十方佛剎，自在無礙。或者用法加持童男童女，也能讓他們成就，作為供侍，從而遊歷十方佛剎。西方曾有一人成就，帶領五百人升空而去，不知去向。此法成就后，就是持明仙。這些物品可以隨心所欲地製作。在持誦真言時，也能獲得境界，從而製作出如是如是的物品。或者可以通過觀想來製作這些物品，也能成就。", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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經云。秘密主若具方便。善男子善女人。隨所樂求而有所作。彼唯心自在而得成就者。世人所不能信彼人得之。謂作成就人也。不能可信希奇之事。皆能得之也。是故云善男女方便具。欲求之物但自心自在。唯如是得成就也。言彼自心自在。唯如是成就者。謂隨意所欲。唯心所轉即成就也。唯謂唯用自心不藉余緣。唯亦是暫義。才心作念即成就也。秘密主諸樂欲因果者。秘密之法非彼愚夫之所能知真言諸真言相者。若人於此真言行中作如是念。我今行如是因。當得如是果。當知如此非正說也。唯是愚夫虛妄計也。何以故有諸外道。說一切法從我而生。若如是自在喜故即與。不喜故不與。如是等人不能解此道也。應則是萬物皆得從因生。若從因生此因則有性。若有自性則墮常見。常法雲何能生。若因滅果生即斷滅法。云何能生耶。
經云。說因非作者。彼果則不生者。意明。因者。因空。因因既空何有果也。故中論智度中廣破。當知此因。以智觀察尚不得其原。此因無依。無依即是本來不生。本來不生之因何能生果。故如彼果本不生也。
經云。此因因尚空。云何而有果者。謂明因非實有。因既非真實終不能生實果。當知果本不生也。又復是因本性空寂。當知果相亦復如是。若於如是緣起法中。
而言有因有果即是遍計所執。墮于斷常一異不入中道。是故證知如是真言。永離因業故即是法界也(不思議界也)。
經云。當知真言果。悉離於因業者。則明因是有所作法。法因既有作。當知果亦有所作。既有所作何能成真實。當知果離於因業也。
經云。乃至身證觸。無相三摩地者。言此因果等相。妄想故有。正觀察之本無所住。無住故果體不生。即同無為也。是故行者若作是念。我誦真言修真言行。當得成果徒自欺耳。若此真言者雖從緣起。而實無作。從本以來本是法界。無生無滅非凈非染。法體如是云何得成耶。經云。真言者當得。悉地從心生者。當知真言行者。但以方便自凈其心。若三業清凈。當於是中自得明瞭。而自覺悟也。譬如有人。夢中修行種種六度而凈佛國。覺見則無成果之相。但是一念無明心中。有因果萬行耳也。又如暗室之中而有寶藏。若以方便燃火明燈。雖因緣生滅推不可得本同於空。然亦明法任運起。而以心明因緣則見寶藏。非此寶藏因方便生也。修真言行者。本為除遣惑業。當體解法界無生滅凈染離諸分別。知此真言之體。即是法界之體也。若了知真言之體。即同法界等於大空。自然能得無相三昧故。悉地現前當生如是信解也。次爾時金剛手。復白佛言。世尊惟愿復說正等
【現代漢語翻譯】 現代漢語譯本：如果說事物有因有果，那就是遍計所執（虛妄分別的執著）。這樣會墮入斷滅或常存、同一或相異的極端，無法進入中道。因此可以證實，這樣的真言（mantra）永遠脫離因果業報，它本身就是法界（Dharmadhatu，宇宙萬法的本體），也就是不可思議界。
經中說：『應當知道真言的果，完全脫離於因果業報。』這說明因是有所作為的法。如果法的因是有所作為的，那麼果也必定是有所作為的。既然有所作為，又怎麼能成就真實呢？所以應當知道果是脫離於因果業報的。
經中說：『乃至以身體證悟接觸，進入無相三摩地（Samadhi，禪定）』。意思是說，這些因果等相，都是因為妄想而產生的。真正觀察，會發現根本無所住著。因為無所住著，所以果的本體不會產生，等同於無為法。因此，修行者如果這樣想：『我誦持真言，修習真言行，將來會得到成果』，那只是在自欺欺人。如果說真言是從因緣生起的，但實際上它並沒有造作。從根本上來說，它本來就是法界，不生不滅，非凈非染。法的本體就是這樣，又怎麼能成就呢？經中說：『真言行者應當獲得悉地（Siddhi，成就），從心中生出。』應當知道真言行者，只是用方便法門來凈化自己的心。如果身、口、意三業清凈，自然會從中得到明瞭，從而自覺覺悟。譬如有人，在夢中修行種種六度（Paramita，佈施、持戒、忍辱、精進、禪定、智慧）來凈化佛國，醒來后卻看不到任何成果的相狀。這只是一念無明心中，有因果萬行罷了。又如黑暗的房間里有寶藏，如果用方便法門點燃火把或明燈，雖然因緣生滅，推究起來不可得，本來就等同於空，然而光明之法自然而然地生起，憑藉心光明亮的因緣就能看到寶藏，但寶藏並不是因為方便法門而產生的。修習真言行的人，本來是爲了去除迷惑和業障，應當從本體上理解法界不生不滅、清凈無染，遠離各種分別。知道真言的本體，就是法界的本體。如果了知真言的本體，就等同於法界，等於大空，自然能夠得到無相三昧，所以悉地會顯現，應當生起這樣的信解。』接著，金剛手（Vajrapani，菩薩名）又對佛說：『世尊，希望您再次宣說正等……』
【English Translation】 English version: To say that things have cause and effect is to cling to what is conceptually constructed (Parikalpita, the attachment to false distinctions). This falls into the extremes of annihilation or permanence, sameness or difference, and does not enter the Middle Way. Therefore, it can be known that such a mantra (mantra) is forever free from causal karma; it itself is the Dharmadhatu (the essence of all phenomena in the universe), which is the inconceivable realm.
The sutra says: 'It should be known that the fruit of mantra is completely free from causal karma.' This clarifies that cause is a dharma that is created. If the cause of dharma is created, then the fruit must also be created. Since it is created, how can it achieve truth? Therefore, it should be known that the fruit is free from causal karma.
The sutra says: 'Even to the point of bodily experiencing contact, entering the Samadhi (meditative absorption) of no-form.' This means that these appearances of cause and effect are produced by delusion. Upon true observation, it is found that there is ultimately nothing to abide in. Because there is nothing to abide in, the essence of the fruit does not arise, and it is equivalent to unconditioned dharma. Therefore, if a practitioner thinks, 'I recite mantras and practice mantra conduct, and I will attain results in the future,' they are only deceiving themselves. If the mantra arises from conditions, in reality it is not created. From the beginning, it has always been the Dharmadhatu, neither arising nor ceasing, neither pure nor defiled. The essence of dharma is like this, so how can it be achieved? The sutra says: 'Mantra practitioners should attain Siddhi (accomplishment), which arises from the mind.' It should be known that mantra practitioners only use skillful means to purify their own minds. If the three karmas of body, speech, and mind are pure, they will naturally gain clarity and self-awakening. For example, someone cultivates various Paramitas (Perfections: generosity, morality, patience, diligence, concentration, and wisdom) in a dream to purify a Buddha-field, but upon awakening, they see no signs of any results. This is only because in a single moment of ignorance, there are causes, effects, and myriad practices. It is also like a treasure in a dark room. If one uses skillful means to light a torch or lamp, although the arising and ceasing of conditions cannot be grasped and are fundamentally equivalent to emptiness, the dharma of light naturally arises, and one can see the treasure through the condition of the mind's brightness. However, the treasure is not produced by the skillful means. Those who practice mantra conduct originally aim to remove delusion and karma. They should fundamentally understand that the Dharmadhatu is without arising or ceasing, pure and undefiled, and free from all distinctions. Knowing that the essence of mantra is the essence of the Dharmadhatu. If one understands the essence of mantra, it is equivalent to the Dharmadhatu, equivalent to great emptiness, and one will naturally be able to attain the Samadhi of no-form, so Siddhi will manifest, and one should generate such faith and understanding.' Then, Vajrapani (a Bodhisattva) said to the Buddha again: 'World Honored One, I hope you will again explain the correct and equal...'
覺句悉地成就句。即是如上所說。一字能生四字。乃至遍滿法界。此即見佛心句。今問此中成就之法也。諸見此法善男子善女人等。心得歡喜受安樂住不害法界者。此即是隨於此中而修覺者。若得成就名見法也。成就。即以此生而得見諦也。彼見法者。聞佛說此成就之法。必當深得法喜。住安樂行現法樂住。故請問也。不害法界者。意言。非此法界中有所妨礙也。乃至受種種世樂。而世樂即是法界終。不因此而妨礙損法界也。故不害。何以故。世尊法界者。一切如來應正等覺。說名即不思議界。是故世尊。真言門修菩薩行諸菩薩。得是通達法界不可分折破壞者。然此四字究竟成就。與法界無所妨害也。此四句皆是佛心。豈以佛心而妨法界耶。住此成就者。及法界無二無別。故無妨礙。此悉地彼法界。都無所妨。何以故。法界不思議故。是故無量佛得道成就。而法界不增。無量眾生滅度。法界不減。若眾生勝進亦非加益。若破煩惱亦無所損。亦即不思議界。性同金剛不可破壞。若有妨礙則有彼此。有彼此則可破壞。今無妨礙故不可破壞也。當知此不壞。亦是不可分析之義。謂種種門種種世出世事。同一法界。不可分析令成別體也。行者若能如是通達。即是得見法成就也。世尊告執金剛秘密主言。善哉善哉秘密主。汝復善
{ "translations": [ "現代漢語譯本：覺句悉地成就句，即是如上所說，一字能生四字，乃至遍滿法界。此即見佛心句。今問此中成就之法也。諸見此法善男子善女人等，心得歡喜受安樂住不害法界者，此即是隨於此中而修覺者。若得成就名見法也。成就，即以此生而得見諦也。彼見法者，聞佛說此成就之法，必當深得法喜，住安樂行現法樂住。故請問也。不害法界者，意言，非此法界中有所妨礙也。乃至受種種世樂，而世樂即是法界終，不因此而妨礙損法界也。故不害。何以故？世尊法界者，一切如來應正等覺（Tathagata Arhat Samyak-sambuddha）說名即不思議界。是故世尊，真言門修菩薩行諸菩薩，得是通達法界不可分折破壞者。然此四字究竟成就，與法界無所妨害也。此四句皆是佛心，豈以佛心而妨法界耶？住此成就者，及法界無二無別，故無妨礙。此悉地（Siddhi）彼法界，都無所妨。何以故？法界不思議故。是故無量佛得道成就，而法界不增；無量眾生滅度，法界不減。若眾生勝進亦非加益，若破煩惱亦無所損，亦即不思議界，性同金剛不可破壞。若有妨礙則有彼此，有彼此則可破壞。今無妨礙故不可破壞也。當知此不壞，亦是不可分析之義。謂種種門種種世出世事，同一法界，不可分析令成別體也。行者若能如是通達，即是得見法成就也。世尊告執金剛秘密主（Vajrapani）言：『善哉善哉秘密主，汝復善。』", "覺句悉地成就句，就是如上面所說的，一個字能生出四個字，乃至遍滿整個法界。這就是見到佛心的語句。現在要問的是這裡面成就的方法。那些見到此法的善男子善女人等，心中得到歡喜，安樂地住于不損害法界的狀態，這些人就是隨順此法而修行的覺悟者。如果得到成就，就叫做見法。成就，就是用這一生來證得真諦。那些見到法的人，聽到佛說這種成就之法，必定會深深地得到法喜，安住在安樂的修行中，體驗到現世的快樂。所以才提問。『不害法界』的意思是說，不是在此法界中有所妨礙。乃至享受種種世俗的快樂，而世俗的快樂最終也是法界的一部分，不會因此而妨礙或損害法界。所以說『不害』。為什麼呢？世尊所說的法界，一切如來應正等覺所說的就是不可思議的境界。因此，世尊，修持真言門的菩薩們，能夠通達法界，使其不可分割和破壞。然而這四個字最終的成就，與法界沒有任何妨礙。這四句話都是佛心，怎麼會用佛心去妨礙法界呢？安住于這種成就的人，與法界沒有差別，所以沒有妨礙。這種悉地和法界，都沒有任何妨礙。為什麼呢？因為法界是不可思議的。所以，無數的佛得道成就，法界也不會增加；無數的眾生滅度，法界也不會減少。如果眾生進步，也不會增加什麼；如果破除煩惱，也不會減少什麼，這就是不可思議的境界，其性質如同金剛一樣不可破壞。如果有妨礙，就會有彼此的分別，有彼此的分別就可以被破壞。現在沒有妨礙，所以不可破壞。應當知道這種不壞，也是不可分析的意思。也就是說，種種法門，種種世間和出世間的事情，都屬於同一個法界，不可分析成不同的個體。修行者如果能夠這樣通達，就是得到了見法的成就。』世尊告訴執金剛秘密主說：『好啊好啊秘密主，你問得很好。』" ], "english_translations": [ "English version: 'The phrase of awakening, the phrase of siddhi (accomplishment), the phrase of attainment, is as described above: one syllable can generate four syllables, even pervading the entire Dharma Realm. This is the phrase of seeing the Buddha's mind. Now, I ask about the method of attainment within this. Those good men and good women who see this Dharma, whose hearts are filled with joy, who dwell in peace and do not harm the Dharma Realm, are those who cultivate awakening within this. If they attain accomplishment, it is called seeing the Dharma. Accomplishment means attaining the truth in this very life. Those who see the Dharma, upon hearing the Buddha speak of this method of attainment, will surely gain deep Dharma joy, dwell in peaceful practice, and experience the joy of the present Dharma. Therefore, I ask. \'Not harming the Dharma Realm\' means that there is no obstruction within this Dharma Realm. Even enjoying various worldly pleasures, and worldly pleasures are ultimately part of the Dharma Realm, will not obstruct or harm the Dharma Realm. Therefore, it is \'not harming.\' Why? The Dharma Realm of the World Honored One (Bhagavan), as described by all Tathagata Arhat Samyak-sambuddhas, is called the Inconceivable Realm. Therefore, World Honored One, those Bodhisattvas who cultivate the Bodhisattva path in the Mantra school, attain the understanding that the Dharma Realm cannot be divided or destroyed. However, the ultimate attainment of these four syllables does not obstruct the Dharma Realm. These four phrases are all the Buddha's mind; how can the Buddha's mind obstruct the Dharma Realm? Those who dwell in this attainment are not different from the Dharma Realm, so there is no obstruction. This siddhi and that Dharma Realm do not obstruct each other at all. Why? Because the Dharma Realm is inconceivable. Therefore, countless Buddhas attain enlightenment, yet the Dharma Realm does not increase; countless beings are liberated, yet the Dharma Realm does not decrease. If beings advance, it does not add anything; if they destroy afflictions, it does not diminish anything. It is the Inconceivable Realm, whose nature is like diamond, indestructible. If there were obstruction, there would be self and other; if there were self and other, it could be destroyed. Now, there is no obstruction, so it cannot be destroyed. Know that this indestructibility also means indivisibility. That is to say, various paths, various worldly and supramundane matters, all belong to the same Dharma Realm, and cannot be analyzed into separate entities. If a practitioner can understand this, it means they have attained the accomplishment of seeing the Dharma.' The World Honored One said to Vajrapani (Holder of the Diamond Scepter), the Lord of Secrets: 'Excellent, excellent, Lord of Secrets, you are very good.'" ] }
哉能問如來如是義者。即明重嘆執金剛秘密主。為能哀愍未來修真言行者故。發如此之問也。汝當諦聽善思念之吾今演說者。此意都語會眾言。汝當諦聽善思念之。吾為汝說如是之事。秘密主言。如是世尊愿樂欲聞者。重明如來慈悲遍滿。印順斯問而為解說也。佛告秘密主。以阿字門而作成就者。即是于正等覺句中。作成就法也。若在僧所住處。若山窟中或於凈室者。隨意所欲樂處及秘釋。如上已出之。以阿字遍佈一切支分。持三落叉。謂以心布此阿字也。從頂及眼耳等。乃至遍於內外身份。又誦此字三落叉。即成也。又彼說云。本尊種子及圓明為三也。字在圓明中。圓在本尊心上。觀一成時三皆自成。一緣於此三境。故名三落叉。落叉是見義也。誦此三落叉已。至白月十五日為滿月。依文誦三落叉竟。次於滿月。盡其所有而以供養者。此謂白月十五日作成就漫荼羅也。作此法時。盡其所有供養三寶。作成就法也。作成就法時亦誦此字(秘說如前可知)作此法時乃至普賢菩薩。文殊師利菩薩。執金剛等。或余聖天現前。摩頂唱言善哉行者。此解言。或余諸金剛此不可定準。隨有一尊來為成就也。然見時亦言上中下相。若親見分明與對目無異。為上成也。若但聞聲現前示教利喜。為中成也。若夢見等。為下成也。又見時
【現代漢語翻譯】 現代漢語譯本： 哉能問如來如此意義的人，這表明執金剛秘密主再次讚歎，爲了能夠憐憫未來修行真言的人，才發出這樣的提問。你應該仔細聽，好好思考，我現在要演說的內容。這句話總的意思是告訴大家，你們應當仔細聽，好好思考，我為你們講述這樣的事情。秘密主說：『是的，世尊，我非常樂意聽聞。』這再次表明如來的慈悲遍滿，認可並順應這個提問，從而進行解說。佛告訴秘密主：『以阿字門（'阿'字，梵文字母，代表空性）來作成就，就是在正等覺（正確的覺悟）的語句中，作成就之法。』如果在僧人居住的地方，或者山洞中，或者在乾淨的房間里，隨意選擇你喜歡的地方進行秘密修習，就像前面已經說過的。用『阿』字遍佈一切支分（身體的各個部分），持誦三落叉（一種修持方法，重複三次十萬次）。意思是說，用心來遍佈這個『阿』字，從頭頂、眼睛、耳朵等，乃至遍佈內外身份。又誦唸這個字三落叉，就能夠成就。還有一種說法是，本尊（所修行的主要神祇）的種子字（代表本尊的梵文字母）和圓明（圓滿的光明）是三落叉。字在圓明中，圓明在本尊的心上。觀想一個成就時，三個都會自然成就。一心專注于這三種境界，所以叫做三落叉。落叉是看見的意思。誦唸這三落叉之後，到白月（農曆上半月）十五日為滿月，依照儀軌誦唸三落叉完畢，然後在滿月時，盡其所有來供養，這指的是在白月十五日作成就曼荼羅（壇城）。作此法時，盡其所有供養三寶（佛、法、僧），作成就之法。作成就之法時，也誦唸這個字（秘密的說法如前所述，可以知道）。作此法時，乃至普賢菩薩（Samantabhadra），文殊師利菩薩（Manjusri），執金剛（Vajrapani）等，或者其他聖天（神祇）現前，摩頂（用手觸控頭頂）並說『善哉行者（修行者，做得好）』。這裡的解釋是，或者其他金剛，這不可確定，隨便哪一尊來為你成就。然而，見到時也有上中下相。如果親眼看見，分明得與面對面沒有區別，這是上等成就。如果只是聽到聲音，現前示教利喜（給予教導，使人受益），這是中等成就。如果夢見等等，這是下等成就。又見到時
【English Translation】 English version: Someone capable of asking the Tathagata (如來, Thus Come One) about such profound meanings indicates that the Vajrapani (執金剛, the one who holds the vajra) Secret Lord is deeply impressed and, out of compassion for future practitioners of mantra, poses such a question. You should listen attentively and contemplate carefully what I am about to expound. The overall meaning of this statement is to tell the assembly: you should listen attentively and contemplate carefully, for I will explain such matters to you. The Secret Lord says: 'Yes, World Honored One (世尊), I am eager to hear.' This reaffirms the Tathagata's all-encompassing compassion, acknowledging and responding to the question with an explanation. The Buddha (佛) tells the Secret Lord: 'Achieving accomplishment through the 'A' syllable gate (阿字門, 'A' syllable, a Sanskrit letter representing emptiness) means achieving the Dharma (法, law, teaching) of accomplishment within the phrase of Right and Perfect Enlightenment (正等覺, correct and complete enlightenment).' Whether in a monastery, a mountain cave, or a clean room, choose a place you prefer for secret practice, as previously mentioned. Use the 'A' syllable to pervade all parts of the body, practicing the three 'lakshas' (落叉, a practice involving repetition, usually 100,000 times). This means using the mind to pervade the 'A' syllable from the crown of the head, eyes, ears, and so on, throughout the internal and external body. Furthermore, reciting this syllable three 'lakshas' will lead to accomplishment. Another explanation is that the seed syllable (種子字, bija syllable, a Sanskrit letter representing a deity) of the principal deity (本尊, the main deity one practices with) and the 'mandala' (圓明, circle of light) are the three 'lakshas'. The syllable is within the 'mandala', and the 'mandala' is in the heart of the principal deity. When one is accomplished, all three are naturally accomplished. Focusing the mind on these three realms is called three 'lakshas'. 'Laksha' means 'to see'. After reciting these three 'lakshas', the fifteenth day of the white month (白月, the waxing half of the lunar month) is the full moon. After completing the recitation of the three 'lakshas' according to the ritual, offer everything you have on the full moon. This refers to creating the accomplishment 'mandala' on the fifteenth day of the white month. When performing this practice, offer everything you have to the Three Jewels (三寶, Buddha, Dharma, Sangha), to accomplish the Dharma. When performing the Dharma of accomplishment, also recite this syllable (the secret explanation is as previously mentioned, and can be understood). When performing this practice, even Samantabhadra Bodhisattva (普賢菩薩), Manjusri Bodhisattva (文殊師利菩薩), Vajrapani (執金剛), or other holy deities (聖天, divine beings) may appear, touch your head (摩頂, touching the crown of the head with the hand), and say, 'Well done, practitioner (善哉行者, good practitioner)!' The explanation here is that it could be any other Vajra, it is not fixed, whichever one comes to accomplish it for you. However, when seeing them, there are also superior, intermediate, and inferior signs. If you see them clearly, as if face to face, that is superior accomplishment. If you only hear a voice, appearing to teach and benefit, that is intermediate accomplishment. If you see them in a dream, that is inferior accomplishment. Also, when seeing them
。明昧等殊。即知有障無障等也(秘說可以心得)。如是本尊等現前加被時。即應當稽首作禮奉閼伽水。此即香花之水。加以五寶谷等。如上說之也。即時得不忘菩提心三昧。行者以得三昧故。令其身心皆得輕安(輕安謂垢障除也)又以如是身心輕安。而誦習之。當得隨生心清凈。身清凈者。謂即以此輕安布想念誦極持。身等五根清凈也。如六根品中所說。萬像皆見能知佛心等也。以身心清凈故即得隨生。意生之身隨念而生也。隨生為因唸誦為凈。便獲隨生身心清凈也。若置於耳上持之。當得耳根清凈者。此解行者若欲耳根凈者。想布阿字于其耳根而後唸誦。即得耳根清凈聞持不忘。能聞十方佛所說法乃至天等之聲。亦如法華說也。
經云。以阿字門作出入息。三時思惟。行者爾時能持誦。壽命長劫住世。此明阿字菩提心不生不滅門。若欲住壽長久者。想阿字同於出入息(謂以此字作出入息令出入分明不斷也)若短命者。如是想念日日三時思惟。即得常壽也。秘說者。字及句並本尊為三時也。若欲攝一切毒。想是阿字。或自或他想在身。若如自在者。想此字于有毒之處。漸遍身份而驅下之。毒漸漸下字亦逐之。逐出盡即除也。毒有二種。一物之毒。二有情毒。謂龍蛇等毒也。若秘說者。毒謂三毒。三毒盛時欲除
【現代漢語翻譯】 現代漢語譯本：明昧等差別，就能知道有障礙或無障礙等等（秘密的說法可以用心去體會）。像這樣本尊等等現前加持時，就應當稽首作禮，奉獻閼伽水（argha，供水）。這也就是香花之水，加上五寶谷等等，如上面所說的。立刻就能得到不忘菩提心三昧（samadhi，正定）。修行者因為得到三昧的緣故，使他的身心都得到輕安（輕安是指垢障消除）。又以這樣的身心輕安，而誦習之，應當能夠隨著生起清凈心。身清凈，是指用這種輕安來布想念誦，極其堅持，身體等五根清凈。如《六根品》中所說，萬象都能見到，能夠知曉佛心等等。因為身心清凈的緣故，就能隨著生起意生之身，隨著念頭而生。隨生為因，唸誦為凈，便獲得隨生身心清凈。如果將阿字（a）置於耳朵上持誦，應當能夠得到耳根清凈。這裡解釋說，修行者如果想要耳根清凈，就觀想阿字佈於他的耳根，然後唸誦，就能得到耳根清凈，聽聞憶持而不忘，能夠聽聞十方佛所說的法，乃至天等的聲音，也如《法華經》所說。
經中說：『以阿字門作出入息，三時思惟。』修行者爾時能夠持誦，壽命長久住世。這說明阿字菩提心不生不滅之門。如果想要住世長久，就觀想阿字同於出入息（就是用這個字作出入息，使出入分明不斷）。如果短命，像這樣想念，日日三時思惟，就能得到常壽。秘密的說法是，字及句並本尊為三時。如果想要攝受一切毒，觀想這個阿字，或者自己或者他人，觀想在身上。如果像自在者那樣，觀想這個字在有毒之處，漸漸遍佈身份而驅趕它。毒漸漸向下，字也隨著它。逐出乾淨就除掉了。毒有兩種，一是物質的毒，二是有情毒，指龍蛇等的毒。如果秘密的說法是，毒指三毒（貪嗔癡）。三毒盛的時候想要去除。
【English Translation】 English version: The differences in clarity and obscurity allow one to know whether there are obstacles or not (the secret teaching can be understood with the mind). When the principal deity (Ishtadevata) and others appear and bestow blessings, one should bow and offer argha water (water for offering). This is fragrant flower water, with the addition of five precious gems and grains, as mentioned above. Immediately, one obtains the Samadhi (state of profound concentration) of not forgetting the Bodhi mind (mind of enlightenment). Because the practitioner obtains Samadhi, their body and mind become light and at ease (lightness and ease mean the removal of defilements and obstacles). Furthermore, by reciting and practicing with such lightness and ease of body and mind, one should be able to generate a pure mind. Purity of body refers to using this lightness and ease to visualize, recite, and maintain extreme focus, purifying the five roots of the body. As stated in the chapter on the six roots, one can see all phenomena and know the Buddha's mind, etc. Because of the purity of body and mind, one can generate a mind-made body at will, arising with each thought. With spontaneous arising as the cause and recitation as purification, one obtains the purity of body and mind that arises spontaneously. If one places the 'Ah' syllable (a) on the ear and holds it, one should be able to purify the ear root. This explains that if a practitioner desires to purify the ear root, they should visualize the 'Ah' syllable on their ear root and then recite, thereby obtaining purity of the ear root, hearing and remembering without forgetting, and being able to hear the Dharma spoken by Buddhas in the ten directions, as well as the voices of devas (gods), as described in the Lotus Sutra.
The sutra says: 'Use the 'Ah' syllable as the gate for inhalation and exhalation, contemplate in three periods.' The practitioner who can recite at that time will live a long life in the world. This explains the gate of the 'Ah' syllable Bodhi mind, which is neither born nor dies. If one wishes to live long in the world, one should visualize the 'Ah' syllable as being the same as inhalation and exhalation (that is, use this syllable for inhalation and exhalation, making the entry and exit clear and continuous). If one is short-lived, by thinking and contemplating in this way three times a day, one can obtain a long life. The secret teaching is that the syllable, phrase, and principal deity are the three periods. If one wishes to subdue all poisons, visualize the 'Ah' syllable, either on oneself or on others, visualizing it on the body. If one is like a free being, visualize this syllable at the place of the poison, gradually spreading throughout the body and driving it down. The poison gradually goes down, and the syllable follows it. When it is completely expelled, it is removed. There are two types of poison: the poison of objects and the poison of sentient beings, referring to the poison of dragons, snakes, etc. The secret teaching is that poison refers to the three poisons (greed, hatred, and delusion). When the three poisons are rampant and one wishes to remove them.
。亦如前作。謂逐之令盡也。愿啰惹等之所愛敬者。即以阿訶字門作所應度者。謂若欲令人愛念及彼歸依者。想阿字作其自身。想訶字作彼身。自身想持商佉。又想蓮華即彼持之。互相觀看。心中誦此阿字。設彼忿怒憍慢。亦即愛心順伏也。秘說者。若欲攝伏其心。想自作阿字想心作訶字。心有蓮華手有商佉。而令相順即能攝伏也。一切難伏者亦可伏之。謂上煩惱及隨也。佛又告金剛手。諸如來有意生。名業作戲行舞者。從佛心業而生。作種種戲行現種種戲舞類之相。即是普現色身。隨類作六道之形等也。舞謂種種神變幻作之事。隨事亦現其類眾多。不可備言也。四界攝持。謂地水火風界。雖現此身內外依正。然此是心王安住同於虛空。虛空常不動而含容一切也。故唯從佛心業生。隨心而有。體同於空不可取也。見謂種種舞戲之相。非見謂涅槃之理也(云又見謂世間果非見謂菩提果此類無量故云廣大也)亦見。三乘修行種種法門。隨彼所愿而令滿足。即是能現種種可見不可見事也。乃至愿求禪定智慧法門眾多寶。亦隨類示現而賜與之。猶如如意寶王。隨心所求一切施與也。等引神通等令起。三摩呬多是等引義(等引神通等令起非等至也)時毗盧遮那佛。一切大眾會觀已。告金剛手秘密主言(已如上解)金剛手行舞。一
【現代漢語翻譯】 現代漢語譯本 也像前面所做的一樣，意思是驅逐它使之完全消失。希望國王（愿啰惹，指國王或統治者）等所喜愛和尊敬的人，就用阿（阿訶字門，梵文種子字）字門來度化他們。如果想要讓人愛慕思念以及歸依自己，就觀想『阿』字作為自身，觀想『訶』字作為對方的身體。自身觀想手持海螺（商佉，一種法器），又觀想蓮花也在對方手中，互相觀看。心中唸誦這個『阿』字，即使對方憤怒驕慢，也會立刻產生愛心而順從降伏。秘訣在於，如果想要攝伏對方的心，觀想自己是『阿』字，觀想對方的心是『訶』字。對方的心中有蓮花，手中持有海螺，讓他們相互順應，就能攝伏其心。一切難以制伏的人也可以制伏。這裡指的是上等的煩惱以及隨煩惱。佛陀又告訴金剛手（金剛手，菩薩名）。諸如來有從意念而生的化身，名為『業作戲行舞』，是從佛陀的心業而生，作出種種戲行，顯現種種戲舞的形象，這就是普現色身，隨順眾生類別而化作六道眾生的形象等等。『舞』指的是種種神通變化幻化的事情，隨著事情的不同也顯現出各種各樣的形象，多得無法一一列舉。四界（四界，指地、水、火、風）攝持，指的是地、水、火、風四界。雖然顯現這個內外依正的身相，然而這個身相是心王安住的處所，如同虛空一般。虛空恒常不動，卻能包容一切。所以說，這化身唯獨從佛陀的心業而生，隨著心念而有，本體如同虛空一樣不可捉摸。『見』指的是種種舞蹈戲耍的表象，『非見』指的是涅槃的真理（也就是說，『見』指的是世間的果報，『非見』指的是菩提的果報，這類情況數不勝數，所以說是廣大無邊的）。也能見到三乘（三乘，指聲聞乘、緣覺乘、菩薩乘）修行的種種法門，隨著他們的願望而令其滿足，這就是能夠顯現種種可見與不可見的事物。乃至愿求禪定、智慧等眾多法門和珍寶，也隨著眾生的類別而示現並賜予他們，猶如如意寶王，隨著心意所求而施與一切。等引（等引，指禪定狀態）神通等令其生起。三摩呬多是等引的意思（等引神通等令其生起，並非等至）。當時，毗盧遮那佛（毗盧遮那佛，報身佛）在一切大眾集會觀看之後，告訴金剛手秘密主（金剛手秘密主，菩薩名）說（已如上面解釋）：『金剛手，行舞，一』
【English Translation】 English version It is also like what was done before, meaning to expel it completely. Those who are loved and respected by kings (愿啰惹, Yuàn luō rě, referring to kings or rulers), etc., should be saved using the 'A' (阿訶字門, Ā hē zìmén, Sanskrit seed syllable) syllable door. If you want to make people love and miss you and take refuge in you, visualize the syllable 'A' as your own body, and visualize the syllable '訶' as the other person's body. Visualize yourself holding a conch shell (商佉, shāng qū, a type of ritual implement), and also visualize a lotus flower in the other person's hand, looking at each other. Recite this syllable 'A' in your heart, and even if the other person is angry and arrogant, they will immediately develop love and submit. The secret is that if you want to subdue the other person's mind, visualize yourself as the syllable 'A' and the other person's mind as the syllable '訶'. There is a lotus flower in the other person's mind and a conch shell in their hand, and by making them harmonize with each other, you can subdue their mind. All those who are difficult to subdue can also be subdued. This refers to superior afflictions and secondary afflictions. The Buddha also told Vajrapani (金剛手, Jīngāng shǒu, name of a Bodhisattva). The Tathagatas have emanations born from intention, called 'Karma-Performing Playful Dance,' which are born from the Buddha's karma of mind, performing various plays and manifesting various forms of dance, which are the universally manifested bodies, transforming into the forms of beings in the six realms according to their categories, and so on. 'Dance' refers to various magical transformations and illusions, and various forms are manifested according to different matters, too numerous to list. The Four Realms (四界, sì jiè, referring to earth, water, fire, and wind) are upheld, referring to the four realms of earth, water, fire, and wind. Although this internal and external dependent body is manifested, this body is the dwelling place of the mind-king, like empty space. Empty space is constantly unmoving, yet it encompasses everything. Therefore, it is said that this emanation is born solely from the Buddha's karma of mind, existing according to the mind, and its essence is like empty space, intangible. 'Seeing' refers to the appearances of various dances and plays, and 'non-seeing' refers to the truth of Nirvana (that is, 'seeing' refers to worldly rewards, and 'non-seeing' refers to the rewards of Bodhi, and there are countless such cases, so it is said to be vast and boundless). One can also see the various Dharma methods practiced by the Three Vehicles (三乘, sān shèng, referring to the Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), fulfilling their wishes according to their desires, which is the ability to manifest various visible and invisible things. Even if they wish for meditation, wisdom, and many other Dharma methods and treasures, they are manifested and bestowed upon them according to their categories, like the Mani Jewel King, bestowing everything according to their heart's desire. Samādhi (等引, děng yǐn, referring to a state of meditation) and supernatural powers are caused to arise. Samāhita means samādhi (causing samādhi and supernatural powers to arise, not samāpatti). At that time, Vairochana Buddha (毗盧遮那佛, Pílúzhēnà Fó, the Sambhogakāya Buddha), after the entire assembly had observed, said to Vajrapani Secret Lord (金剛手秘密主, Jīngāng shǒu mìmì zhǔ, name of a Bodhisattva) (as explained above): 'Vajrapani, performing dance, one.'
切作成壞果廣大。親一切與者。舞是戲也。復普現色身隨類曲成。作種種應。此非真實但如幻耳。是故名為如來之舞。猶如舞者能悅可眾人之心。雖種種意解不同。皆令心悅。佛亦如是。然非四界之色所作。隨佛心意而生。從心而生從心而滅。雖常法而能隨緣生滅。此興廢隨緣。故云生滅之果。即謂成壞也。此跡遍於法界廣大無邊。故云廣大也。作已遂滅。故云成壞也。廣大成壞。此成即是變轉義也。故壞。然此成壞即是如來妙應。從佛法界機感而生。雖生不生雖滅不滅。即同於幻不異法界故也。猶所作不實。故名為舞。三世諸佛皆作此舞也。親一切與者。我親于先佛授得此法。今復親授于汝。故言一切親與也。言親。謂親能現前授與一切所愿之果。此義正也。言先作真實相者。如上所觀種子真言及本尊。由觀見本尊。見已即轉自身而作本尊。展轉相即不相妨礙。即是見於金剛之果菩提之心。故名先作真實相也。如是次第住者。謂住前所觀者。心依善住也。先已見實相已。阿字也。
經云。如先正思念。謂如上文所說思惟法而念持也。阿字自己作。並點作廣。一切黃極悅意。四角金剛標中。思念持誦諸佛一切處光字也。此等一切佛自當相說者。謂觀阿字令作深黃色。其色相端正嚴好令人悅意。在於自己心。又此
字經云。並點廣者。即是字上加點義。增加即是廣也。于字外作四角金剛標欄。此欄同三股金剛。股更互相叉而作之。于中置字。見此阿字已。即轉此字作毗盧遮那本尊之形。即是自身現同本尊之像。其像一依本印而作也。此佛通身有光。此即菩提心中所見實相之佛。猶凈琉璃中內見真金像。非同余心數中妄想也。當知如是見者。即是見心實相之佛。作此成就者若無疑慮。即能普為一切眾生作大饒益也。
經云。謂廣大希有者。猶如幻人。謂有種種異事也。猶如諸大菩薩隨心所欲利眾生事。如幻幻水月而應萬類皆得成也。此即如來如幻三昧之句。若能如是作者。無始生以來惡業。及三有逼迫之果。乃至無間重業現身即滅。何況餘者。當以要言之。三有眾苦果報皆滅也。何以故。猶持誦者以得住於三摩呬多地故。若觀如是實相離苦。
經云。若觀于彼心。無上菩提心。謂觀行者自心中無上菩提心也。云心者即是無上大菩提心。若住斯觀。即能凈身口意業。由能凈業故。凈與非凈業離也。意言。有如是業生。凈不凈皆不能染也。
經云。當業。謂當生此凈心之業也。此果皆不能污。何以故。常與理相應故。譬如蓮華雖生於淤泥之中。而不為彼之所污染。如是行者即同諸佛。何以故。能生一切諸如來故也
【現代漢語翻譯】 現代漢語譯本： 《字經》上說：『並點廣者』，就是說在字上加點的意思。增加就是『廣』。在字外製作四角金剛標欄，這個標欄和三股金剛一樣，股互相交叉製作而成。在中間放置字。見到這個阿（Ā）字后，就將這個字轉化為毗盧遮那（Vairocana）本尊的形象，也就是自身顯現出和本尊一樣的形象。這個形象完全依照本印製作。這個佛通身有光。這就是在菩提心中所見的實相之佛，就像在清凈的琉璃中看到真正的金像一樣，不同於其他心識中的妄想。應當知道，像這樣見到，就是見到心之實相的佛。做成這種成就的人如果沒有疑慮，就能普遍地為一切眾生帶來巨大的利益。 經文上說：『謂廣大希有者』，就像幻術師一樣，能變出種種奇異的事情。就像諸大菩薩隨心所欲地利益眾生一樣，如同幻化的水月一樣，應和萬物，都能成就。這就是如來如幻三昧的語句。如果能夠這樣做，無始以來所生的惡業，以及三有（欲有、色有、無色有）逼迫的果報，乃至無間地獄的重業，現身就能消滅，更何況其他的業報呢。總而言之，三有眾生的痛苦果報都能消滅。為什麼呢？就像持誦者因為安住於三摩呬多（Samāhita）地（禪定）的緣故。如果觀想這樣的實相，就能遠離痛苦。 經文上說：『若觀于彼心，無上菩提心』，就是說觀行者自己心中的無上菩提心。所說的『心』，就是無上大菩提心。如果安住于這種觀想，就能清凈身口意業。由於能夠清凈業，就能遠離清凈與非清凈的業。意思是說，即使有這樣的業產生，清凈與非清凈的業都不能沾染。 經文上說：『當業』，就是說當生起這種清凈心的業。這種果報都不能污染。為什麼呢？因為常常與真理相應。譬如蓮花雖然生長在淤泥之中，卻不被淤泥所污染。像這樣的修行者就和諸佛一樣。為什麼呢？因為能夠生出一切諸如來。
【English Translation】 English version: The Sutra says: 'Adding a dot and expanding' means adding a dot above the character. Adding is 'expanding'. Make a four-cornered Vajra (Diamond) enclosure outside the character. This enclosure is the same as a three-pronged Vajra, with the prongs crossing each other to form it. Place the character in the middle. Upon seeing this A (Ā) character, transform this character into the form of the Vairocana (Universal Illuminator) principal deity, which means that oneself manifests the same image as the principal deity. This image is made entirely according to the original mudra (seal). This Buddha has light throughout his body. This is the Buddha of true reality seen in the Bodhi (Enlightenment) mind, like seeing a true golden image inside pure crystal, unlike the delusions in other mental states. It should be known that seeing in this way is seeing the Buddha of the true reality of the mind. If one who achieves this has no doubts, they can universally bring great benefit to all sentient beings. The Sutra says: 'What is vast and rare' is like an illusionist, who can conjure up all kinds of strange things. It is like the great Bodhisattvas benefiting sentient beings as they wish, like an illusory moon in the water, responding to all beings, and all can be accomplished. This is the phrase of the Tathagata's (Thus Come One's) illusory Samadhi (Concentration). If one can do this, the evil karma accumulated since beginningless time, and the karmic consequences of being forced by the Three Realms (Desire Realm, Form Realm, Formless Realm), even the heavy karma of the Avici (Uninterrupted) hell, will be extinguished in this lifetime. How much more so for other karmic retributions? In short, the suffering karmic retributions of the beings in the Three Realms will all be extinguished. Why? It is like the one who recites mantras because they abide in the Samāhita (Concentrated) state (meditation). If one contemplates such true reality, one can be free from suffering. The Sutra says: 'If one contemplates that mind, the unsurpassed Bodhi mind,' means contemplating the unsurpassed Bodhi mind in the mind of the practitioner. The 'mind' that is spoken of is the unsurpassed great Bodhi mind. If one abides in this contemplation, one can purify the karma of body, speech, and mind. Because one can purify karma, one can be separated from pure and impure karma. It means that even if such karma arises, neither pure nor impure karma can taint it. The Sutra says: 'The karma,' means the karma of giving rise to this pure mind. These consequences cannot defile it. Why? Because it is always in accordance with the truth. For example, although the lotus flower grows in the mud, it is not polluted by it. Such a practitioner is the same as all the Buddhas. Why? Because they can give rise to all the Tathagatas.
。此即是仁中之尊佛也。意云。才觀菩提心已得如來之果。況身現證而成佛乎。複次時毗盧遮那如來。又覆住于降伏四魔金剛戲三昧。四魔降伏六趣解脫。一切智智滿足金剛字句說者。住此三昧能降伏四魔。能除六趣煩惱業苦。而與解脫之樂。亦能滿足一切凡聖所有希愿也。佛住此定而說金剛句真言義。此五字即是降四魔真言句也。阿是行。所謂本不生行也。傍二點是凈除義。以此義能降伏四魔除一切苦也。味是縛義。加上畫是無解三昧。即不思議解脫也。啰是凈六根義。由六根凈故無塵也。訶義如上已說之。佉義上亦有解處也。又𤙖有三義。即如來三解脫也。修行除障故而三解脫。而住大空。欠者大空也。佛說此真言時。金剛手及普賢等。得未曾有開敷眼(如上說)稽首一切一切智。如是說言(一切一切智即諸法一切如者所謂諸如來也)一切即於此中梵音意云。無所不足。即是府庫義也。言以此五字為庫。能滿一切財富也。一切諸佛菩薩救世者。此一切佛菩薩救世者。緣覺聲聞害者。此嘆聲聞之德。謂害隨眠等也。又解云。蘇啰多是害煩惱者。能遍所行地。起種種神通者。財富即是如來法寶。以給一切眾生猶尚不匱。如是無窮大智寶藏。故名富財者也。由法財富能施一切。而說此真言之門。上從諸佛下及聲聞。無不
【現代漢語翻譯】 現代漢語譯本： 這就是仁中之尊的佛陀啊。意思是說，才生起菩提心就已經得到了如來的果位，更何況是親身實證而成佛呢？ 再次，這時毗盧遮那如來，又安住在降伏四魔金剛戲三昧中。降伏四魔，六道眾生解脫，一切智智圓滿，金剛字句所說的是，安住於此三昧能降伏四魔，能去除六道輪迴的煩惱業苦，而給予解脫的快樂，也能滿足一切凡夫聖賢所有的希望和願望。 佛陀安住於此禪定而宣說金剛句真言的意義。這五個字就是降伏四魔的真言句啊。「阿」是行，意思是本來不生之行。傍邊的兩點是清凈去除的意思，用這個意義能降伏四魔，去除一切痛苦。「味」是束縛的意思，加上一橫是無解三昧，即不可思議的解脫。「啰」是清凈六根的意思，由於六根清凈的緣故沒有塵埃。「訶」的意義如上面已經說過的。「佉」的意義上面也有解釋的地方。又「𤙖」有三重意義，即如來的三種解脫。修行去除障礙的緣故而得到三種解脫，而安住于大空。「欠」就是大空啊。佛陀宣說這個真言時，金剛手和普賢等，得到前所未有的開敷眼（如上所說），稽首一切一切智。這樣說道（一切一切智即諸法一切如者，所謂諸如來也），一切即於此中，梵音意思是說，無所不足，就是府庫的意思啊。說用這五個字作為倉庫，能滿足一切財富啊。一切諸佛菩薩救世者，此一切佛菩薩救世者，緣覺聲聞的損害者，這是讚歎聲聞的功德，說損害隨眠等等。又解釋說，蘇啰多是損害煩惱者，能普遍所行之地，生起種種神通者，財富就是如來的法寶，用來給予一切眾生尚且不會匱乏。像這樣無窮的大智慧寶藏，所以名叫富財者啊。由於法財富能施捨一切，而宣說這個真言之門，上從諸佛下至聲聞，沒有不……
【English Translation】 English version: This is the Buddha, the most honored among the benevolent. It means that just by generating Bodhicitta (菩提心, the mind of enlightenment), one has already attained the fruit of Tathagata (如來, Thus Come One), let alone personally realizing and becoming a Buddha. Furthermore, at this time, Vairocana Tathagata (毗盧遮那如來, the Cosmic Buddha) was dwelling in the Samadhi (三昧, meditative absorption) of Vajra (金剛, diamond/thunderbolt) Play for Subduing the Four Maras (四魔, four demons). Subduing the four Maras leads to the liberation of beings in the six realms (六趣, six realms of existence), and the complete fulfillment of all-knowing wisdom (一切智智, omniscience). The Vajra syllables spoken here mean that dwelling in this Samadhi can subdue the four Maras, remove the afflictions and karmic suffering of the six realms, and bestow the joy of liberation. It can also fulfill all the hopes and wishes of all ordinary beings and sages. The Buddha dwelt in this Samadhi and expounded the meaning of the Vajra syllable mantra. These five syllables are the mantra phrases for subduing the four Maras. 'A' represents action, meaning the action of non-origination. The two dots beside it represent the meaning of purification and removal. With this meaning, one can subdue the four Maras and remove all suffering. 'Vi' represents the meaning of binding, and the line above it represents the Samadhi of no release, which is inconceivable liberation. 'Ra' represents the meaning of purifying the six senses (六根, six sense organs). Because the six senses are pure, there is no dust. The meaning of 'Ha' has already been explained above. The meaning of 'Kha' also has an explanation above. Furthermore, 'Hūṃ' has three meanings, which are the three liberations of the Tathagata. Cultivation removes obstacles, thus attaining the three liberations and dwelling in the great emptiness. 'Kham' is the great emptiness. When the Buddha spoke this mantra, Vajrapani (金剛手, the holder of the vajra) and Samantabhadra (普賢, Universal Worthy) and others attained unprecedented opened eyes (as mentioned above), and bowed to all all-knowing wisdom. They said thus (all all-knowing wisdom is all suchness of all dharmas, which is the so-called all Tathagatas), all is within this, the meaning in Sanskrit is that there is nothing lacking, which is the meaning of treasury. It is said that using these five syllables as a treasury can fulfill all wealth. All Buddhas and Bodhisattvas, saviors of the world, all these Buddhas and Bodhisattvas, saviors of the world, Pratyekabuddhas (緣覺, Solitary Buddhas) and Sravakas (聲聞, Hearers) are the destroyers, this praises the virtues of the Sravakas, saying they destroy the latent tendencies, etc. It is also explained that Surata is the destroyer of afflictions, able to pervade the ground of practice, and generate various supernormal powers. Wealth is the Dharma treasure of the Tathagata, which, when given to all beings, is still not exhausted. Such an infinite treasure of great wisdom is therefore called the wealthy one. Because Dharma wealth can bestow everything, and this door of mantra is expounded, from the Buddhas above to the Sravakas below, none do not...
依於此句。而能施作種種神變利益一切也。故云隨其行地。而現種種神通力也。言行地。謂凡所行處。如偈云尋地山林遍無等也。言彼得無上智。佛智無上智者。非但神通而已。亦由此句。一切聖賢得成智慧。乃至同成一切智智也。然二乘智。對世間亦名無上。今更明佛無上者故。重言之也。先贊已后請說佛此五字次第廣說也。及布想等種種類者。所不言此更皆請此中說也。于布字想字上中下成。色用差別種種方便。皆請佛廣為宣說也。種種門中。成就進趣順行此法。名為教也。請自說此教者。請佛親演說之也。若佛廣說此法。諸行大乘無上真言行者。當得見法。若已見者亦皆歡喜。見法謂證得也。當住者謂自見已。復授諸眾生也。由見此事自他俱獲無上法利。故請佛廣說。本經有三千五百偈。說此五字義也。三摩醯多。正議是住心一境之義。佛欲說金剛之句。普令大眾住一心境而聽也。欲作此金剛真言之成就之法。先令作金剛座。如佛初欲成道時。在於金剛道場。復除此座已。更無餘座堪能勝致此也。於時大金剛為從地盡地際也。此地際加持下身者。為欲說阿字。意云。此字最勝也。字第一。加持者今為欲說此法故。先以加持自身也。即下身。謂自臍以下想皆作純金剛也。此有內外。內謂如上所說。外謂想自身坐處
【現代漢語翻譯】 現代漢語譯本 依於此句，便能施展種種神通，利益一切眾生。所以說『隨其行地，而現種種神通力』。『行地』，是指一切所行之處，如偈語所說：『尋地山林遍無等』。 『彼得無上智』，佛智（Buddha-jnana，佛的智慧）無上智，不僅僅是神通而已，也是由此句，一切聖賢得以成就智慧，乃至共同成就一切智智（Sarvajnata-jnana，對一切事物和一切道理的智慧）。然而二乘（Sravakayana，聲聞乘和Pratyekabuddhayana，緣覺乘）的智慧，相對於世間也稱為無上，現在爲了更明確佛的無上，所以重複說明。 先讚歎之後，再請求佛陀宣說這五個字的次第和廣泛含義。以及布想（Vajradhatu-mandala，金剛界曼荼羅）等種種類別，沒有說到的，都請佛陀在此中宣說。對於布字、想字，在上、中、下成就的顏色、作用差別和種種方便，都請佛陀廣為宣說。 種種門中，成就、進趣、順行此法，名為教（Dharma，佛法）。請求佛陀親自宣說此教，如果佛陀廣泛宣說此法，諸行大乘（Mahayana，大乘）無上真言（mantra，咒語）的修行者，當能得見法（Dharma，佛法）。如果已經得見，也都會歡喜。見法，是指證得。 『當住』，是指自己證得后，再傳授給眾生。由於見到此事，自己和他人都能獲得無上的法利，所以請求佛陀廣為宣說。本經有三千五百偈，是說這五個字的含義。 三摩醯多（Samahita），正議是住心一境的意義。佛陀想要宣說金剛之句，普遍令大眾安住於一心之境而聽聞。想要作此金剛真言的成就之法，先要作金剛座（Vajrasana，金剛座），如同佛陀最初想要成道時，在金剛道場（Bodhimanda，菩提道場）。除去此座，再沒有其餘的座位能夠勝過它。 於時大金剛（Mahavajra，偉大的金剛）為從地盡地際也。此地際加持下身者，為欲說阿字。意云。此字最勝也。字第一。加持者今為欲說此法故。先以加持自身也。即下身。謂自臍以下想皆作純金剛也。此有內外。內謂如上所說。外謂想自身坐處 。
【English Translation】 English version Relying on this sentence, one can perform various divine transformations to benefit all beings. Therefore, it is said, 'According to the ground of practice, various supernatural powers appear.' 'Ground of practice' refers to all places where one practices, as the verse says, 'Searching the mountains and forests, there is no equal.' 'Attaining unsurpassed wisdom,' Buddha-jnana (the wisdom of the Buddha), unsurpassed wisdom, is not only about supernatural powers, but also through this sentence, all sages and virtuous ones can attain wisdom, and even jointly attain Sarvajnata-jnana (wisdom of all things and all principles). However, the wisdom of the Two Vehicles (Sravakayana and Pratyekabuddhayana) is also called unsurpassed relative to the world. Now, to further clarify the Buddha's unsurpassed nature, it is repeated. After praising, the Buddha is requested to explain the order and broad meaning of these five letters. And the various categories such as Vajradhatu-mandala (Diamond Realm Mandala), which have not been mentioned, are all requested to be explained by the Buddha here. Regarding the color, function differences, and various methods achieved in the upper, middle, and lower parts of the letter 'Bu' and the letter 'Xiang', please ask the Buddha to explain them in detail. Achieving, progressing, and following this Dharma (Buddha's teachings) in various ways is called Dharma. Requesting the Buddha to personally explain this Dharma, if the Buddha extensively explains this Dharma, practitioners of the Great Vehicle (Mahayana) unsurpassed mantra (mantra), will be able to see the Dharma. If they have already seen it, they will all rejoice. Seeing the Dharma means attaining realization. 'To abide' means that after one has attained realization, one then transmits it to sentient beings. Because of seeing this matter, both oneself and others can obtain unsurpassed Dharma benefits, so please ask the Buddha to explain it in detail. This sutra has three thousand five hundred verses, which speak of the meaning of these five letters. Samahita, the correct meaning is the meaning of dwelling the mind in a single state. The Buddha wants to speak the Vajra sentence, universally causing the masses to dwell in a state of one mind and listen. If you want to make the accomplishment of this Vajra mantra, you must first make the Vajrasana (Diamond Throne), just like when the Buddha first wanted to attain enlightenment, he was in the Bodhimanda (Bodhi field). Removing this seat, there is no other seat that can surpass it. At that time, the Great Vajra (Mahavajra) is from the ground to the edge of the earth. This earth is the edge of the earth to bless the lower body, for the sake of saying the word A. The meaning is. This word is the most victorious. The first word. The blesser is now for the sake of saying this Dharma. First bless yourself. That is, the lower body. It means that everything below the navel is pure Vajra. This has inside and outside. The inside is as mentioned above. The outside is to think about where you are sitting. .
在於方金剛壇中。其壇已如上。說方標欄者也。名大因陀羅者。此是金剛中之極剛者。能破金剛。而金剛不能破彼。又是極黃色也。如此紫磨金色。此想阿字為之名金剛輪也。於此座中思惟一切。即是瑜伽之座。此是修行應理者之坐處也。即思惟一切。謂一切事皆此中思惟作之也。事眾多雲一切也。右初釋阿字為座竟。次說長聲之阿。此是阿第一命根也。以能活諸字故言命也。若無阿字諸字即不生。故第一命也。此是能攝召句。若想此字能攝召。長阿即是行。若觸阿字即引一切佛行。故云攝召也。攝召一切內外之法。攝召是攝令屬己。自在受用義也。此阿字門。能攝召一切如來功德令歸自身。亦能滿足一切之行故也。次說暗字。若想此字。能攝除一切毒及病等諸障也。內外諸障皆能攝而去之。內障謂種種障道之法。但有現前皆能滅除。外障謂一切外物為障。亦悉能除也。又除諸毒諸病。病謂有種種皆能除之也。又能除者。乃至失心即能救之令得本心。又以此字能攝心一境。速與三昧相應也。若想此字得如上功德。一切能與者。言與即是滿其所愿授悉地果也。若持誦者。一月中即結金剛慧印。而誦暗字。於一月中日別三時作之。一切無智城破也。一切眾生無明之所嬰繞。四合堅固猶如牢城不可破壞。以此字門而能破壞也
【現代漢語翻譯】 現代漢語譯本： 在方形金剛壇城中。此壇城的設定如前所述。現在解釋方形的欄桿。名為大因陀羅（帝釋天）者，這是金剛中最堅固的。它能破除金剛，而金剛卻不能破它。又是極黃色，如同紫磨金色。觀想『阿』字，稱之為金剛輪。在此座中思惟一切，即是瑜伽之座。這是修行者應合理安坐之處。即思惟一切，意思是所有的事情都在此中思惟完成。事情眾多，故稱一切。以上是初次解釋『阿』字為座。接下來解釋長音的『阿』。這是『阿』字的第一命根。因為它能使諸字存活，所以說是命。如果沒有『阿』字，諸字就不能產生，所以是第一命。這是能攝召的語句。如果觀想此字，就能攝召。長音『阿』就是行。如果接觸『阿』字，就能引導一切佛行，所以說攝召。攝召一切內外之法。攝召是攝取使其歸屬於自己，自在受用之義。此『阿』字門，能攝召一切如來功德使其歸於自身，也能滿足一切之行。接下來解釋『暗』字。如果觀想此字，能攝除一切毒及病等諸障。內外諸障都能攝除。內障是指種種障礙修道的法，只要出現都能滅除。外障是指一切外物造成的障礙，也都能消除。又能消除各種毒和疾病，各種疾病都能消除。又能消除，甚至對於失去心智的人，能救助使其恢復本心。又以此字能使心專注於一境，迅速與三昧相應。如果觀想此字，就能獲得如上的功德。一切都能給予，給予就是滿足其願望，授予悉地（成就）之果。如果持誦者，一個月中就能結金剛慧印，而誦『暗』字，在一個月中每天分三個時段進行，一切無智之城都能破除。一切眾生被無明所困擾，四面合圍堅固猶如牢城不可破壞，用此字門就能破壞它。
【English Translation】 English version: It is in the square Vajra Mandala. The Mandala is as described above. Now, explaining the square railings. The one named Mahā-Indra (Great Indra, the king of gods), this is the most solid among the Vajras. It can break the Vajra, but the Vajra cannot break it. It is also extremely yellow, like Jāmbūnada gold. Contemplate the syllable 'Ah', which is called the Vajra Wheel. Contemplating everything in this seat is the seat of Yoga. This is where the practitioner should sit reasonably. That is, contemplating everything, meaning all matters are contemplated and accomplished here. Because there are many matters, it is called 'everything'. The above is the initial explanation of the syllable 'Ah' as the seat. Next, explaining the long 'Ah'. This is the first life-root of the syllable 'Ah'. Because it can keep all syllables alive, it is called life. If there is no syllable 'Ah', the other syllables cannot arise, so it is the first life. This is the sentence that can summon. If one contemplates this syllable, one can summon. The long 'Ah' is practice. If one touches the syllable 'Ah', one can lead all Buddha practices, so it is called summoning. Summoning all internal and external dharmas. Summoning means taking and making it belong to oneself, the meaning of freely enjoying it. This 'Ah' syllable-gate can summon all the merits of the Tathāgatas to return to oneself, and can also fulfill all practices. Next, explaining the syllable 'Am'. If one contemplates this syllable, one can remove all poisons and diseases, and all obstacles. Both internal and external obstacles can be removed. Internal obstacles refer to various dharmas that obstruct the path of practice, and they can be eliminated as soon as they appear. External obstacles refer to all external objects that cause obstacles, and they can also be eliminated. It can also eliminate various poisons and diseases; all kinds of diseases can be eliminated. Moreover, it can eliminate, even for those who have lost their minds, it can rescue them and restore their original mind. Furthermore, with this syllable, one can focus the mind on one object and quickly correspond to Samādhi. If one contemplates this syllable, one can obtain the above-mentioned merits. It can give everything, giving means fulfilling one's wishes and bestowing the fruit of Siddhi (accomplishment). If the practitioner recites, within one month, one can form the Vajra Wisdom Mudrā and recite the syllable 'Am', performing it three times a day for one month. All cities of ignorance can be destroyed. All sentient beings are troubled by ignorance, surrounded and fortified like an unbreakable prison city, and this syllable-gate can destroy it.
。得不動堅固者。謂天人阿修羅等所不能壞也。凡一切增益事若欲作。皆坐此座。增益亦名圓滿。謂能滿一切所愿也。若秘釋者。一月是一見也。若得見法入于初地。任運增益一切三昧陀羅尼等及諸地位也。若欲作此增益法時。持誦之人於此金剛壇中。想佛住於三昧身真金色也。光焰有威光義。有威光者。即是兼明本尊義也。梵音如此。即周匝炎光。以發為冠。此即是大因陀羅也。此大金剛之堅。即是佛智之義。能破一切無能除者。想此佛在方金剛壇中。隨意作一切成就物也。經云。金剛蓮華等者。謂此等一切事。當於此輪中作也。若成就金剛法。五股純金作之。置於壇中而加持。商佉等上中下成就。亦如上說。謂皆持誦此阿字也。若欲成就佛頂者。以真金為佛頂而加此法。若得成者。即同大日如來之身。或不可須別物。但以自在想作佛身而加持之。若成即同佛身也。若作金剛成就。持誦之者即同金剛手菩薩也。蓮華者。以金作八葉蓮華等此中持誦。若成即同觀音也。刀者。作亦有法。若成即同文殊童子也。鵝者。作法若成即以此。自身成梵天身也。于成就外財之中。或成就金或地(地謂伏藏也)或如意珠等。但與增益相應者。皆用此法作之。具有上中下法也。言大因陀羅觀者。謂于金輪中觀故也。
大毗盧遮
【現代漢語翻譯】 現代漢語譯本：獲得不動堅固之身，是指天、人、阿修羅等都無法摧毀的境界。凡是想要進行一切增益之事，都要坐於此座。增益也稱為圓滿，意味著能夠滿足一切願望。如果是秘密解釋，一個月才可見一次。如果能夠見到法，進入初地（菩薩十地之第一地，歡喜地），就能自然而然地增益一切三昧（專注、禪定）和陀羅尼（總持、咒語）等，以及各個地位。如果想要修作此增益法時，持誦之人應當在此金剛壇中，觀想佛安住於三昧之身，呈現真金色。光焰具有威光之義，具有威光，也就是兼明本尊的意義。梵音是這樣，即是周匝的火焰光芒。以頭髮為冠，這即是大因陀羅（帝釋天）。此大金剛的堅固，即是佛智的意義，能夠破除一切，沒有能夠去除它的。觀想此佛在方形金剛壇中，隨意作成就一切事物。經中說，金剛、蓮華等，是指這些一切事，應當在此輪中修作。如果成就金剛法，用五股純金製作金剛杵，置於壇中而加以持誦加持。商佉（海螺）等有上中下成就，也如上面所說，都是持誦此『阿』字。如果想要成就佛頂，用真金製作佛頂而加持此法。如果能夠成就，就等同於大日如來之身。或者不必需要其他物品，但以自在的觀想作成佛身而加持之，如果成就就等同於佛身。如果修作金剛成就，持誦之人就等同於金剛手菩薩。蓮華，用金製作八葉蓮華等，在此中持誦，如果成就就等同於觀音（觀世音菩薩）。刀，製作也有方法，如果成就就等同於文殊童子（文殊菩薩）。鵝，修作此法如果成就，就以此自身成就梵天之身。在成就外財之中，或者成就金，或者地（地指伏藏），或者如意珠等，只要與增益相應的事物，都用此法修作。具有上中下法。所說的大因陀羅觀，是指在金輪中觀想的緣故。 大毗盧遮（光明遍照）
【English Translation】 English version: Obtaining an immovable and firm body means reaching a state that cannot be destroyed by Devas (gods), humans, Asuras (demigods), etc. Whenever one wishes to perform any act of increase, one should sit on this seat. Increase is also called perfection, meaning it can fulfill all wishes. If it is a secret explanation, it is only seen once a month. If one can see the Dharma (teachings) and enter the first Bhumi (stage of a Bodhisattva), one can naturally increase all Samadhis (concentration, meditation) and Dharanis (mantras, mnemonic devices), as well as the various stages. If one wants to practice this method of increase, the person reciting the mantra should visualize the Buddha residing in the Samadhi body within this Vajra (diamond) Mandala (sacred enclosure), appearing in true golden color. The radiance has the meaning of majestic light; having majestic light also clarifies the meaning of the principal deity. The Sanskrit sound is like this, which is the surrounding radiant light. Using hair as a crown, this is the great Indra (ruler of the gods). The firmness of this great Vajra is the meaning of Buddha's wisdom, which can destroy everything and cannot be removed by anything. Visualize this Buddha in the square Vajra Mandala, freely accomplishing all things. The Sutra (scripture) says, 'Vajra, Lotus, etc.,' which means that all these things should be practiced in this wheel. If one achieves the Vajra method, make a five-pronged Vajra from pure gold and place it in the Mandala to recite and bless it. Shankha (conch shell) etc., have superior, middle, and inferior achievements, as mentioned above, all reciting this 'Ah' syllable. If one wants to achieve the Buddha's crown, make the Buddha's crown with pure gold and bless it with this method. If one can achieve it, one will be equal to the body of Mahavairocana (the Great Sun Buddha). Or it is not necessary to have other objects, but freely visualize creating the Buddha's body and bless it; if it is achieved, it will be equal to the Buddha's body. If one practices Vajra achievement, the person reciting the mantra will be equal to Vajrapani Bodhisattva (the Bodhisattva who embodies the power of all the Buddhas). Lotus, make an eight-petaled lotus flower with gold, etc., and recite within it; if it is achieved, it will be equal to Avalokiteshvara (the Bodhisattva of compassion). Knife, there is also a method for making it; if it is achieved, it will be equal to Manjushri Kumara (the Bodhisattva of wisdom). Goose, if this method is practiced and achieved, one will achieve the body of Brahma (the creator god) with this self. Among the achievements of external wealth, either achieving gold, or land (land refers to hidden treasures), or a wish-fulfilling jewel, etc., as long as they are things that correspond to increase, all use this method to practice. It has superior, middle, and inferior methods. The so-called Great Indra visualization refers to visualizing in the golden wheel. Mahavairocana (the Great Illuminator)
那成佛經疏卷第十一 大正藏第 39 冊 No. 1796 大毗盧遮那成佛經疏
大毗盧遮那成佛經疏卷第十二
沙門一行阿阇梨記
悉地出現品第六之餘
複次凡加持法。如前云加持風等。作七點等法猶未盡。此中具足明之。凡一切為障害道者。皆用此法令不動也。一切一境者。令一切住心而體也。作此法。先想八峰須彌山王。八峰謂四面周匝作于山峰。於八峰上想蓮華。華上有三股金剛。其股向上。
經云。置彼頂。是杵上頭也。向上此上想作阿字。光焰圍繞之。如是想已。一切障皆令攝除也。如是攝彼。令住一境而不得動也。非是不動尊。是定住義也。自在隨意修道無礙也。又成就藥法。凡如是等欲成就時。具有次第法用。今此中但略明大宗耳。作藥加法一百遍。凡言百者皆加八遍也。誦已自證飲或以與人能除一切病患。乃至先業之病亦能除之。凡增益事。與金剛黃色相應也。次明嚩字門。即是上va 字。先明其體后兼三昧之畫也。其想法。想此字純作白也。猶如雪山及牛乳等鮮明皎潔。先從臍以上。想作白蓮花極白鮮明想。縛字純白色在於白花之上。成就已。即回此字以作本尊也。此是息災之中最為第一也。其佛本尊亦作寂然之像。極寂之儀住于寂定。純白無比同
【現代漢語翻譯】 現代漢語譯本： 《大毗盧遮那成佛經疏》卷第十二
沙門一行阿阇梨 記
悉地出現品第六之餘
複次，凡是加持法，如前面所說加持風等，以及作七點等法，還有未詳盡之處，這裡將詳細說明。凡是一切障礙修道者，都用此法使其不動。一切一境，是令一切住心而體悟。作此法時，先觀想八峰須彌山王（圍繞須彌山的八個山峰）。八峰是指四面周匝所作的山峰。在八峰上觀想蓮華，華上有三股金剛杵（一種法器），其股向上。
經中說：『置彼頂』，是指杵的上頭。向上，在此之上觀想作阿（種子字，代表空性）字，光焰圍繞。這樣觀想后，一切障礙都能攝除。如此攝彼，令其住於一境而不得動。這裡說的並非是不動尊（Acalanātha），而是定住之義。自在隨意修道，沒有障礙。又如成就藥法，凡是像這樣想要成就時，都有次第法用。現在這裡只是略微說明大綱而已。作藥加法一百遍，凡是說一百遍，都要加八遍。誦持后自己服用，或者給別人服用，能除一切病患，乃至先世的業力之病也能除掉。凡是增益之事，與金剛黃色相應。接下來闡明嚩（va）字門，就是上面的va字。先說明其體，然後兼顧三昧之畫。其想法是，觀想此字純粹是白色，猶如雪山及牛乳等，鮮明皎潔。先從臍以上，觀想作白蓮花，極其潔白鮮明。縛（va）字純白色，位於白花之上。成就后，就回轉此字以作為本尊。這是息災之中最為第一的。其佛本尊也作寂然之像，極其寂靜的儀態，安住于寂定，純白無比。
【English Translation】 English version: The Commentary on the Mahāvairocana-sūtra, Scroll 12
Recorded by Śramaṇa Yihang Āchārya
Chapter 6 (Continuation): The Manifestation of Siddhi
Furthermore, regarding all empowerment (adhiṣṭhāna) methods, as mentioned earlier concerning empowering the wind element, etc., and the method of making seven dots, etc., there are still aspects not fully explained. Here, they will be clarified in detail. All those who obstruct the path of practice are subdued and immobilized using this method. 'Everything in a single state' means causing all minds to abide and realize the essence. When performing this method, first visualize Mount Sumeru (Sumeru-parvata) with eight peaks (a mythical mountain at the center of the universe). The eight peaks refer to the mountain peaks made around the four sides. On the eight peaks, visualize lotus flowers, and on the flowers, visualize vajras (dorje, a ritual implement symbolizing diamond-like strength) with three prongs, their prongs pointing upwards.
The sutra says, 'Place it on their crown,' referring to the top of the vajra. Upwards, above this, visualize the syllable A (seed syllable representing emptiness), surrounded by radiant flames. After visualizing in this way, all obstacles can be removed. By subduing them in this way, they are made to abide in a single state and cannot move. This does not refer to Acalanātha (Immovable Protector), but rather to the meaning of fixed abiding. One can freely and easily practice the path without hindrance. Furthermore, regarding the accomplishment of medicinal methods, whenever one wishes to accomplish such things, there are sequential methods to be used. Here, only the general outline is briefly explained. Perform the empowerment of the medicine one hundred times, and whenever it says one hundred times, add eight times. After reciting, one can take it oneself or give it to others, and it can remove all illnesses, even illnesses caused by past karma. All activities of increase correspond to the golden-yellow color of the vajra. Next, the va syllable gate is explained, which is the va syllable mentioned above. First, its form is explained, and then the drawing of samadhi is also considered. The visualization is to imagine this syllable as purely white, like a snow mountain or milk, bright and pure. First, from the navel upwards, visualize a white lotus flower, extremely white and bright. The va syllable, purely white, is located on top of the white flower. After accomplishment, one then reverts this syllable to serve as the principal deity. This is the foremost among methods for pacifying disasters. The principal Buddha deity is also depicted in a serene form, in an extremely tranquil posture, abiding in serene concentration, incomparably pure white.
于秋夜月光也。彼漫荼羅當重圓。猶如九重月輪作之。作如霏微白雲霧狀。而住其中。作此法成。一切煩惱熱等皆能止息。凡一切息災相應。皆此中作也。牛乳珠鬘同者。想此字中。如上牛乳流水連滯不絕。猶如白珠而下灌注其心。或自或他若想此灌之。一切內外熱惱無不除也。或想如月或如水精凈月之光普皆流注。凡有一切熱惱之患。以此注之皆除。一切扇底迦法。與白色相應。此中作也。前阿字是金剛漫荼羅。此縛字名為水漫荼羅也。
□金剛地黃 ○水地白 △火地赤 <
空無定形而現種種也。從月輪霧聚漫荼羅中出。如乳流注能除一切熱惱。謂內外障即是熱障。此悉能除也。免離。謂脫此苦患也。如是系緣一境。成就蘇乳珠鬘及藕水精或酪或水。如是等物其數眾多。隨心所欲作者。但與寂災相應皆得成就。或求長壽久住無量。或現種種身端妙奇特之相。或云最上者。是愛敬中最上也。令人所愛敬。或求聞持或求聰明。或求智慧及息諸病。如是等皆得成也。若此縛字安點。然除病患等事內外諸毒。皆速成就。此是息災吉祥漫荼羅也。然攝除有無量事。故云等也。次說啰字除障漫荼羅。于除障中最為第一真實之法。此啰字
【現代漢語翻譯】
現代漢語譯本：
在秋夜的月光下，那個漫荼羅（Mandala，壇城）應當重重疊疊地呈現圓形，就像九重月輪那樣構成。把它想像成細微的白色雲霧狀，並安住于其中。這樣做，一切煩惱和熱惱等都能止息。凡是與息災相應的法事，都可以在這裡進行。想像牛乳珠鬘（milk pearl garland）也是如此，想像這個字中，像上面的牛乳流水一樣連線不斷，猶如白色珍珠一樣向下灌注到心中。或者自己，或者他人，如果這樣想像灌注，一切內外熱惱沒有不能去除的。或者想像如月亮，或者如水精般清凈的月光普遍地流注。凡是有一切熱惱的病患，用這光來灌注都能去除。一切扇底迦（Śāntika，息災）法，都與白色相應，在這裡進行。前面的阿（A）字是金剛漫荼羅（Vajra Mandala，金剛壇城），這個縛（Va）字名為水漫荼羅（Water Mandala，水壇城）。
□金剛地黃色 ○水地白色 △火地紅色 <
【English Translation】
English version:
In the moonlight of an autumn night, that Mandala should be repeatedly circular, like nine layers of moon wheels. Imagine it as a subtle white cloud-like mist and dwell within it. By doing this, all煩惱 (kleśa, afflictions) and heat-related sufferings can be stopped. All Śāntika (pacification) practices can be performed here. Imagine the milk pearl garland in the same way, imagine that in this syllable, like the flowing milk above, it is connected continuously, like white pearls pouring down into the heart. Whether oneself or others, if you imagine this pouring, all internal and external heat-related sufferings will be removed. Or imagine it like the moon, or like the pure light of a crystal moon flowing universally. All illnesses of heat-related suffering, can be removed by pouring this light. All Śāntika practices are associated with white color and are performed here. The preceding A syllable is the Vajra Mandala, and this Va syllable is called the Water Mandala.
□ Vajra ground yellow ○ Water ground white △ Fire ground red <
是赤中之赤火中之火燒中之燒。由能燒滅種種煩惱業苦。乃至現作五無間罪。若修此字門。亦能凈除使無有餘。既罪滅已則生諸善功德也。此字門所作與不動明王相應。然不動明王句。能作三品一切事也。其法先如上住心一境。觀作極赤三角漫荼羅。極令悅意。此悅意定謂令鮮明妙整也。又悅意是當心作之。此秘語也。周匝作于焰鬘。知烈火光焰之狀。中觀啰字。成已轉作不動明王。作寂然之像。非瞋非笑其形寂然也。又云先想不動明王。于其心上作三角。中有羅字。字成回作不動明王也。除障故罪滅。寂然故息災。即是罪滅福生之義也。次此成就是物者。謂指此三角壇也。言釳羅。是執日之眷屬。凡有八曜皆名為執也。凡日等諸執及火天等。同在東南隅作法大同也。謂須火用作之。或轉火令冷等皆此中作。然秘之意。是作日故智火也。日亦是慧日也。攝取者。攝取惡法難調之人。皆令柔順調伏也(義準廿八及十二房等與月水同位)此中攝伏惡人者。謂能攝伏煩惱而得自在人也。及發怨者。能令自他俱得成也(謂發彼怨等)消枯枝分者。能令彼身枯竭無所堪能也。一切身份三毒為本體。令彼消竭無餘也。若外相而言。沽涸即是竭龍池等也。彼一切作者。一切降伏相應事。皆此中作也。然皆與慈悲相應。為令彼等降伏善
【現代漢語翻譯】 現代漢語譯本： 是赤中之赤，火中之火，燒中之燒。由此能夠燒滅種種煩惱、業和痛苦，乃至現在造作五無間罪（指殺父、殺母、殺阿羅漢、破和合僧、出佛身血五種極重罪業）。如果修習此字門（指種子字「啰」的觀修法門），也能清凈消除這些罪業，使其沒有剩餘。既然罪業滅除，就會產生各種善功德。此字門所作的法與不動明王（Acalanātha）相應。而不動明王句（指不動明王真言），能夠成就息災、增益、敬愛三品的一切事業。 其修法首先如上所述，住心於一境，觀想一個極紅的三角形曼荼羅（maṇḍala），使其非常令人愉悅。這個『悅意』的定，是指令其鮮明、美妙、完整。而且，『悅意』是在心中作觀想。這是秘密的教語。周圍觀想火焰鬘（jvalamālā），知道那是猛烈火焰的光焰之狀。中間觀想啰字（ra），成就後轉變為不動明王，觀想寂然的形象，非瞋非笑，其形寂靜安詳。又說，先觀想不動明王，在其心上作三角形，中間有啰字，字成就后迴轉成不動明王。因為能去除障礙，所以罪業滅除；因為寂然，所以能息災。這就是罪滅福生的意義。 其次，這個成就之物，是指這個三角形壇。說到釳羅（Kīla），是執日（graha）的眷屬。凡是有八曜（指日、月、火星、水星、木星、金星、土星及羅睺、計都）都名為執。凡是日等諸執以及火天（Agnideva）等，都在東南隅作法，方法大同小異。意思是需要用火來作法，或者轉化火令其冷卻等，都在這裡進行。然而秘密的意義，是作日，也就是智火。日也是慧日。攝取，是指攝取惡法、難以調伏之人，都令其柔順調伏（義準二十八星宿及十二宮等與月水同位）。 這裡攝伏惡人，是指能夠攝伏煩惱而得自在的人。以及發怨者，能夠令自己和他人共同成就（指發彼怨等）。消枯枝分，能夠令彼身枯竭，沒有什麼用處。一切身份以三毒（貪、嗔、癡）為本體，令其消竭無餘。如果從外相而言，沽涸就是竭龍池等。彼一切作者，一切降伏相應的事，都在這裡進行。然而都與慈悲相應，爲了令彼等降伏而行善。
【English Translation】 English version: It is the reddest of red, the fire of fire, the burning of burning. By this, one can burn away all kinds of afflictions, karma, and suffering, even if one has committed the five heinous crimes (killing one's father, killing one's mother, killing an Arhat, causing disunity in the Sangha, and shedding the blood of a Buddha). If one practices this seed syllable gate (referring to the visualization practice of the seed syllable 'ra'), one can also purify and eliminate these sins, leaving nothing behind. Since sins are extinguished, various good merits will arise. The practices associated with this seed syllable gate are in accordance with Acalanātha (Immovable Wisdom King). Furthermore, the mantra of Acalanātha can accomplish all activities of pacifying, increasing, and magnetizing. The method is to first, as mentioned above, focus the mind on a single point, visualizing an extremely red triangular mandala (maṇḍala), making it very pleasing. This 'pleasing' samadhi means making it clear, beautiful, and complete. Moreover, 'pleasing' is to visualize it in the heart. This is a secret teaching. Visualize a garland of flames (jvalamālā) all around, knowing it is the appearance of fierce flames. In the center, visualize the syllable 'ra', and upon accomplishment, transform it into Acalanātha, visualizing a serene image, neither angry nor smiling, its form peaceful and tranquil. It is also said that one should first visualize Acalanātha, then create a triangle on his heart, with the syllable 'ra' in the middle. After the syllable is accomplished, it transforms back into Acalanātha. Because it can remove obstacles, sins are extinguished; because it is serene, it can pacify disasters. This is the meaning of the extinction of sins and the arising of blessings. Secondly, this accomplished object refers to this triangular altar. Speaking of Kīla, it is a member of the retinue of graha (seizing planets). All the eight luminaries (referring to the Sun, Moon, Mars, Mercury, Jupiter, Venus, Saturn, Rahu, and Ketu) are called graha. All the grahas such as the Sun, as well as Agni (Agnideva), etc., perform practices in the southeast corner, with largely similar methods. It means that fire is needed to perform the practice, or transforming fire to cool it down, etc., are all done here. However, the secret meaning is to create the Sun, which is the fire of wisdom. The Sun is also the Sun of Wisdom. 'Subduing' refers to subduing evil and difficult-to-tame people, making them gentle and tamed (according to the positions of the twenty-eight constellations and twelve houses, etc., which are the same as the Moon and Water). Here, subduing evil people refers to those who can subdue afflictions and attain freedom. And those who harbor resentment can enable both themselves and others to achieve success (referring to those who harbor resentment, etc.). 'Withering withered branches' can cause their bodies to wither and become useless. All bodily components have the three poisons (greed, hatred, and ignorance) as their essence, causing them to wither away completely. In terms of external appearance, 'drying up' means drying up dragon ponds, etc. All those who act, all activities corresponding to subjugation, are performed here. However, they all correspond to compassion, in order to make them subjugate and do good.
調。得作佛道因緣故。訶字第一真實者。此是風漫荼羅也。風效能增益也。風生者。謂應是作風用之事。皆此壇中出生也。亦是生此諸事也。萬物能消耗變化無方。此字事用亦爾也。謂因業等生。種種增長滋茂之事。皆得自在。若上安點。即能壞彼一切因業等事也。其法先想本尊。于其額上連眉作半月形。haṃ 于中安字。先想外作即回作自身也。其半月有大威德威光之像。黑焰遍出於外。作風吹動之幖幟。惡謂其像作極忿怒形也。云此但是風輪之尊。非降三世也。其像亦作深青色(即黑類也)若作此成就。能為一切眾生作種種義利也。次成就。謂下所列物于風中作也。即能此現身皆得成也。謂升虛空神足變化。及天眼天耳沒隱其身。開謂開阿修羅宮等也。下云念者。只是用心作也。此五字皆是心作成就壇也。亦可以事法作壇。而觀心與相應也。若如以事相作壇而修神足。亦于彼中坐作之。若藕等亦置於壇中作也。想白乳流滿中。昔佛坐道樹下。從此字門。而降伏天魔無量軍眾。持誦者若能如法習行。不久即同如來。現身能伏彼軍也。大名稱即彼降魔者也。次即因訶字門轉明佉字。訶即因義也。有因故即有隨業受果之相。然此第一義中。訶字門本自不生。以不生故因不可得。此因尚本自來不生。況于其中而有業果耶
【現代漢語翻譯】 現代漢語譯本 調。因此可以作為成佛之道的因緣。訶字（haṃ）是第一真實的。這是風曼荼羅（Vāyu-maṇḍala）的象徵。風的性質是增長和增益。風的產生，意味著凡是與風有關的事務，都從此壇中產生。也意味著由此產生各種事務。萬物能夠消耗和變化，沒有固定的方向。這個訶字的作用也是如此。指的是因為業等而產生種種增長和茂盛的事物，都能自在地實現。如果在訶字上面加一個點（ṃ），就能摧毀一切因業等事。修法時，首先觀想本尊，在其額頭上方，連線眉毛，形成半月形，在半月形中安放訶字（haṃ）。先觀想外形，然後使其轉變為自身。這個半月形具有強大的威德和威光，黑色的火焰向外蔓延，作為風吹動的標誌。訶字的形象呈現出極其憤怒的形態。有人說這只是風輪之尊，並非降三世明王。訶字的形象也呈現深青色（接近黑色）。如果修成此法，就能為一切眾生創造種種利益。其次是成就，指的是將下面列出的物品放在風中進行修法，就能使現身成就。例如，升到虛空，獲得神足變化，以及天眼、天耳，隱沒自身，開闢阿修羅宮等。下面所說的『念』，只是用心去觀想。這五個字都是用心作成就壇。也可以用事相法來製作壇，然後觀想心與壇相應。如果用事相來製作壇並修習神足，也要在壇中坐著修習。如果用蓮藕等，也要放置在壇中進行修法。觀想白色的乳汁充滿其中。過去佛陀坐在菩提樹下，通過這個訶字門，降伏了天魔無量的軍隊。持誦者如果能夠如法地修習，不久就能像如來一樣，現身降伏魔軍。大名稱，指的就是降魔者。接下來是通過訶字門轉變為佉字（khaṃ）。訶字代表『因』。因為有『因』，所以有隨業受果的現象。然而，在這第一義中，訶字門本來就是不生的。因為不生，所以『因』是不可得的。這個『因』尚且本來就不生，更何況其中會有業果呢？
【English Translation】 English version Tune. Therefore, it can be the cause and condition for attaining Buddhahood. The syllable 'haṃ' (訶字) is the first truth. This is the symbol of the Vāyu-maṇḍala (風曼荼羅). The nature of wind is to increase and augment. The arising of wind means that all matters related to wind arise from this mandala. It also means that various matters arise from this. All things can consume and change, without a fixed direction. The function of this syllable 'haṃ' is also like this. It refers to the various things that arise and flourish due to karma, etc., which can be realized freely. If a dot (ṃ) is added above the syllable 'haṃ', it can destroy all causes and karmic matters. When practicing the Dharma, first visualize the principal deity, forming a crescent shape above the forehead, connecting the eyebrows, and placing the syllable 'haṃ' in the crescent shape. First visualize the external form, and then transform it into oneself. This crescent shape has great power and radiance, with black flames spreading outward, as a symbol of the wind blowing. The image of the syllable 'haṃ' appears in an extremely angry form. Some say that this is only the Lord of the Wind Wheel, not the Trailokyavijaya. The image of the syllable 'haṃ' also appears in a deep blue color (close to black). If this Dharma is cultivated, it can create various benefits for all sentient beings. The second is accomplishment, which refers to placing the items listed below in the wind for practice, which can lead to the accomplishment of manifestation. For example, ascending into the void, obtaining divine powers, as well as the divine eye, divine ear, concealing oneself, opening the Asura palace, etc. The '念' (nian, thought) mentioned below is just to visualize with the mind. These five syllables are all used to create the accomplishment mandala with the mind. It is also possible to create the mandala using ritualistic methods, and then contemplate the mind in accordance with the mandala. If the mandala is created using ritualistic methods and divine powers are cultivated, one should also sit and practice in the mandala. If lotus roots, etc., are used, they should also be placed in the mandala for practice. Visualize white milk filling it. In the past, when the Buddha sat under the Bodhi tree, he subdued the countless armies of Mara through this syllable 'haṃ' gate. If practitioners can practice according to the Dharma, they will soon be like the Tathagata, manifesting to subdue the armies of Mara. 'Great Name' refers to the one who subdues Mara. Next is the transformation from the syllable 'haṃ' gate to the syllable 'khaṃ' (佉字). The syllable 'haṃ' represents 'cause'. Because there is 'cause', there is the phenomenon of receiving the consequences of karma. However, in this first meaning, the syllable 'haṃ' gate is originally unborn. Because it is unborn, the 'cause' is unattainable. This 'cause' is originally unborn, let alone the karmic consequences within it?
。如是觀時。因業與果之事。寂然皆不可得。若能如是觀者。即同如來。坐于道樹而降伏魔。以此因等不可得故。即是其相猶如虛空。空而復空故也。大德世尊說彼色者。謂說虛空色也。若於上加點。即入欠字門也。此欠字門所說尊者。名為尊也。謂尊中之尊即大空也。若欲成就一切器物。皆得成就。其名種無量不可具言。其漫荼羅無方圓半月等相。當知虛空無相。而能成就相。此壇作種種色也。空現種種色相也。慧刀印共作。謂兼以刀印護之而作成就也。若作刀。用鑌鐵作。索用線或藕絲作。其輪或以金或以鑌作。
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此等器甚多。不可具載別有也。
如上諸器隨作一事。用此欠字成就之。若得上中下成就。隨事而用。乃至得成。持之以遊歷諸佛國土。名持明仙也。次更細說五字之義。若住此理隨事相應。即能成辦一切事也。是故佛觀大眾。告金剛手言。是真言菩薩修菩薩行。阿字自本色。內外一切舍。得一切句義者。得與阿字本體本色而相應也。體本體不生。同於金剛實相之身。若與此相相應。即能捨一切法。粗妙等同
【現代漢語翻譯】 現代漢語譯本：如此觀照時，因、業與果之事，寂然皆不可得。若能如此觀照，即如同如來，坐于菩提樹下而降伏魔。以此因等不可得之故，即是其相猶如虛空。空而復空之故也。大德世尊所說之色，謂說虛空之色也。若於上加點，即入欠字門也。此欠字門所說之尊者，名為尊也。謂尊中之尊即大空也。若欲成就一切器物，皆得成就。其名種種無量不可具言。其曼荼羅（Mandala，壇城）無方圓半月等相。當知虛空無相，而能成就相。此壇作成種種色也，空現種種色相也。慧刀印共同作用，謂兼以刀印護持而作成就也。若作刀，用鑌鐵作。索用線或藕絲作。其輪或以金或以鑌鐵作。 （利處在下名那羅遮也） （此名沒檗藍） 此等器物甚多，不可具載，別有也。 如上諸器物，隨作一事，用此欠字成就之。若得上中下成就，隨事而用，乃至得成。持之以遊歷諸佛國土，名持明仙也。次更細說五字之義。若住此理，隨事相應，即能成辦一切事也。是故佛觀大眾，告金剛手（Vajrapani，金剛手菩薩）言：『是真言菩薩修菩薩行。阿字自本色，內外一切舍。得一切句義者，得與阿字本體本色而相應也。體本體不生，同於金剛實相之身。若與此相相應，即能捨一切法，粗妙等同。』
【English Translation】 English version: When contemplating in this way, the matters of cause, karma, and effect are all unattainable in stillness. If one can contemplate in this way, it is the same as the Tathagata (如來, Thus Come One), sitting under the Bodhi tree and subduing demons. Because these causes and so on are unattainable, their form is like empty space. It is empty and empty again. The color spoken of by the Great Virtuous World Honored One is the color of empty space. If a dot is added above, it enters the 'Kham' syllable gate. The venerable one spoken of by this 'Kham' syllable gate is called venerable. That is to say, the most venerable among the venerable is the great emptiness. If you wish to accomplish all objects, all can be accomplished. Their names are various and countless, and cannot be fully stated. The Mandala (曼荼羅, sacred diagram) has no square, round, half-moon, or other forms. Know that empty space is formless, yet it can accomplish forms. This altar is made in various colors; emptiness manifests various forms and appearances. Wisdom-sword and mudra (印, hand gesture) work together, meaning that they are protected by sword and mudra to accomplish it. If making a sword, use fine iron. If making a rope, use thread or lotus silk. The wheel can be made of gold or fine iron. (The beneficial part below is called Narachaya) (This is called Mobolan) There are many such implements, which cannot all be listed; they are described elsewhere. For any of the above implements, use this 'Kham' syllable to accomplish it. If you attain upper, middle, or lower accomplishment, use it according to the matter until it is accomplished. Hold it to travel through the Buddha lands, and you are called a Vidyadhara (持明仙, knowledge holder). Next, I will explain the meaning of the five syllables in more detail. If you abide in this principle and correspond to matters, you can accomplish all things. Therefore, the Buddha observed the assembly and said to Vajrapani (金剛手, thunderbolt-bearing bodhisattva): 'This mantra bodhisattva practices the bodhisattva path. The 'Ah' syllable is its own original color, abandoning everything inside and out. One who obtains all the meanings of the phrases obtains correspondence with the original substance and original color of the 'Ah' syllable. The substance itself is unborn, the same as the Vajra (金剛, diamond) reality body. If you correspond to this form, you can abandon all dharmas (法, teachings), coarse and subtle alike.'
。猶如瓦金齊觀。猶善住平等觀故。一切三毒罪業悉離。若如是者當得凈心。得此凈者。即同諸佛牟尼之尊。普能利益一切眾生。出過為罪離諸過患也。次明嚩字門。若能與此相應解諸法則(即是真言次第法則也)即能為一切眾生。作大利益之事也。先當如上觀此字。白如雪乳流注其心。若流注充滿其身。內外皆凈。一切見者即同佛身也。又從其身而流注出。遍於一切眾生身中。極令凈滿。又更流注滿於大地。當知此即于秘密釋中。是大慈悲水也。觀於世間極熱惱故而利益之。能令或飲或觸。或除眾患必定於無上菩提。有能是此水現同甘露。或顯或秘於二釋中。皆有世出世利用也。無疑謂當生決定信不疑也。次明羅字門(加點也)亦如前觀之。皆寂赫然光明如火輪。周匝有光。遍於內外皆作此色。向外流出乃至照於他身。亦令此漸次轉廣遍於法界。能除一切眾生種種惡事。隨所欲樂而滿足之也。亦能作諸神變也。次行者從臍以上安啰字。臍中安嚩字。俱現神變。從啰生火。從嚩生水。而除寒熱等患。乃至八大熱地獄。熱能以嚩字而作清涼而息滅之。八寒地獄。能以啰字作溫暖而息滅之也。次又下安啰字等。標幢上而安訶字。能除自他一切罪苦也。又如上作大金剛輪。此是剛中之剛者也。于彼金剛大因陀羅輪中。雙作阿
【現代漢語翻譯】 現代漢語譯本：猶如瓦金齊觀（Vajra，金剛）。這是因為善於安住于平等觀。一切貪嗔癡三毒所造成的罪業都能遠離。如果能夠這樣做，就能得到清凈的心。得到這種清凈心的人，就如同諸佛牟尼（釋迦牟尼佛）一樣尊貴，普遍能夠利益一切眾生，超越罪惡，遠離各種過患。接下來闡明嚩（Va）字門。如果能夠與此相應，理解各種法則（即是真言次第的法則），就能為一切眾生，做大利益的事情。首先應當如上面所說觀想此字，白色如雪乳，流注到心中。如果流注充滿全身，內外都清凈，一切見到的人都如同見到佛身一樣。又從自身流注而出，遍佈於一切眾生的身中，使其極度清凈圓滿。又更加流注充滿於大地。應當知道這在秘密解釋中，是大慈悲之水。觀想世間極度熱惱，而利益他們。能夠使他們或飲用或接觸，都能消除各種病患，必定能在無上菩提（證悟）上有所成就。能夠使此水顯現如同甘露，或顯或秘，在兩種解釋中，都有世間和出世間的利益。無疑，是指應當生起堅定的信心，不懷疑。接下來闡明啰（Ra）字門（加點）。也如前面一樣觀想它，寂靜而赫然，光明如火輪，周圍有光，遍佈內外都呈現這種顏色。向外流出，乃至照耀到他人身上，也使這種光明逐漸擴充套件，遍佈於法界。能夠消除一切眾生種種惡事，隨其所希望的快樂而滿足他們。也能展現各種神通變化。接下來修行者從臍以上安放啰字，臍中安放嚩字，都顯現神通變化。從啰字生出火，從嚩字生出水，從而消除寒熱等病患，乃至八大熱地獄，熱惱能以嚩字而變得清涼而息滅。八寒地獄，能以啰字變得溫暖而息滅。接下來又在下面安放啰字等，在標幢上安放訶字，能夠消除自己和他人的一切罪苦。又如上面所說，作大金剛輪，這是剛強中的剛強。在那金剛大因陀羅（Indra，帝釋天）輪中，雙重地作阿（A）字。
【English Translation】 English version: It is like observing Vajra (diamond scepter). This is because of skillfully abiding in the contemplation of equality. All sinful deeds caused by the three poisons of greed, anger, and ignorance can be abandoned. If one can do this, one will attain a pure mind. One who attains this purity is as venerable as all the Buddhas, the Munis (Shakyamuni Buddha), universally able to benefit all sentient beings, transcending sin and being free from all faults. Next, the Va syllable gate is explained. If one can correspond with this and understand the various Dharmas (i.e., the rules of the mantra sequence), one can perform great beneficial deeds for all sentient beings. First, one should contemplate this syllable as described above, white like snow-milk, flowing into the heart. If it flows and fills the entire body, both inside and out will be pure, and all who see it will be as if seeing the body of the Buddha. Moreover, it flows out from one's own body, pervading the bodies of all sentient beings, making them extremely pure and complete. Furthermore, it flows and fills the earth. One should know that in this secret explanation, it is the water of great compassion. Contemplate the extreme heat and suffering of the world, and benefit them. It can cause them to either drink or touch it, and it can eliminate various ailments, and one will certainly achieve something in Anuttara Bodhi (Enlightenment). It can make this water appear like nectar, either manifestly or secretly, and in both explanations, there are worldly and supramundane benefits. 'Without doubt' means that one should generate firm faith and not doubt. Next, the Ra syllable gate (with a dot) is explained. Contemplate it as before, silent and radiant, its light like a wheel of fire, with light all around, pervading both inside and out with this color. Flowing outward, even shining on the bodies of others, also causing this light to gradually expand and pervade the Dharma realm. It can eliminate all kinds of evil deeds of all sentient beings, fulfilling them with the happiness they desire. It can also manifest various miraculous transformations. Next, the practitioner places the Ra syllable above the navel, and the Va syllable in the navel, both manifesting miraculous transformations. Fire arises from the Ra syllable, and water arises from the Va syllable, thereby eliminating ailments such as cold and heat, even the eight great hot hells, where the heat can be cooled and extinguished by the Va syllable. The eight cold hells can be warmed and extinguished by the Ra syllable. Next, place the Ra syllable etc. below, and place the Ha syllable on the banner, which can eliminate all the sins and sufferings of oneself and others. Also, as described above, create a great Vajra wheel, which is the strongest of the strong. Within that great Vajra Indra (Lord of the Gods) wheel, create the A syllable doubly.
嚩二字。而自龍方(西方也)即能攝伏一切也。風能遍一切處。或開或壞。開謂開修羅宮及一切質礙之物。壞謂摧而折毀之。種種雜色內外業因所成。皆能開壞也。色漫荼羅。謂依本色。即是前所說風壇也。心摩觸者。謂想此字在圓明中。而當其心中。能令意得清凈。即法華所謂意根凈也。于經行中而唸誦之。觀此字而作輕舉。輕舉想。即能舉身升空現種種神足。或坐而想阿字在於耳根之中。以此字出入。聞聲即得天耳根通了也。或云隨用一字皆得。或可此文是阿字用也(更問)。意生身者。此是舉要言之。隨意所欲皆成。如得意生身念至十方也。當知如來有如是自在方便。能令無相離相行中。而普現色身。成辦一切佛事。才持誦時。能壞一切生死種子。成就菩提之種子。轉者即是轉誦之轉也。行者若能如是修行。諸佛常當現其人前。如影隨身而滿其愿。行者既得滿所愿已。即能不捨一切眾生。亦復常現其前。而滿其愿令得法喜也。故云同於影像。於一切處。隨順一切眾生。所以爾者。此如來住於三平等地。無有分別戲論。復越度一切心境界相。時方作業一切亦離。時謂生滅於三世之時。方謂方所。作謂眾業。雖現萬像。而無所現同於十喻。法與非法皆遠離故。猶得如是無盡莊嚴藏故。能普應一切眾生。是故行者當勤
【現代漢語翻譯】 現代漢語譯本 『嚩』（wa）二字。從龍方（西方）即能攝伏一切。風能遍及一切處，或開或壞。『開』是指開闢修羅宮及一切有形質阻礙之物。『壞』是指摧毀折斷之。種種雜色內外業因所成之物，皆能開能壞。色漫荼羅（mandala），是指依據其本色，即是前面所說的風壇。心摩觸者，是指觀想此字在圓明之中，且位於心中，能使意念清凈，即《法華經》所說的意根清凈。在經行中唸誦此字，觀想此字而作輕舉之想，即能舉身升空，顯現種種神足。或者坐著觀想『阿』（a）字在耳根之中，以此字出入，聞聲即得天耳根通達。或者說隨意用一個字都可以。或許此文是『阿』字的用法（需要進一步詢問）。意生身，這是舉其要點而言，隨心所欲皆能成就，如得意生身念及十方。應當知道如來有如此自在方便，能令無相離相的修行中，普遍顯現色身，成就一切佛事。才開始持誦時，就能摧毀一切生死種子，成就菩提之種子。『轉』字即是轉誦之『轉』。修行者若能如此修行，諸佛常會顯現在其人面前，如影隨形，滿足其願望。修行者既然得以滿足願望，就能不捨棄一切眾生，也常顯現在他們面前，滿足他們的願望，令他們得到法喜。所以說如同影像，在一切處，隨順一切眾生。之所以如此，是因為如來安住於三平等地，沒有分別戲論，並且超越一切心境界相。時間、方位、作業一切都遠離。時間是指生滅於三世之時，方位是指方所，作業是指各種業。雖然顯現萬象，卻無所顯現，如同十喻。法與非法都遠離，因此能得到如此無盡莊嚴藏，能普遍應一切眾生。所以修行者應當勤奮。
【English Translation】 English version The two syllables 『嚩』 (wa). From the Dragon direction (the West), it can subdue everything. Wind can pervade everywhere, either opening or destroying. 『Opening』 refers to opening the Asura palace and all things with tangible obstacles. 『Destroying』 refers to crushing and breaking them. All kinds of variegated internal and external karmic causes can open and destroy. Color Mandala (mandala) refers to relying on its original color, which is the wind altar mentioned earlier. 『Mind touching』 refers to visualizing this syllable in the perfect bright circle and located in one's heart, which can purify the mind, that is, the purification of the root of mind as mentioned in the Lotus Sutra. Reciting this syllable while walking, visualizing this syllable and imagining lightness, one can lift the body into the air and manifest various divine powers. Or, sitting and visualizing the syllable 『阿』 (a) in the ear root, with this syllable entering and exiting, hearing sounds will lead to the attainment of the divine ear root. Or it is said that any syllable can be used at will. Perhaps this text is the usage of the syllable 『阿』 (a) (further inquiry needed). 『Mind-born body』 (意生身), this is to state the essentials, whatever one desires can be achieved, such as the mind-born body reaching the ten directions. It should be known that the Tathagata has such自在(zizai, self-mastery) and expedient means, which can enable the manifestation of the form body in the practice of non-form and detachment from form, accomplishing all Buddha activities. As soon as one begins to recite, one can destroy all seeds of birth and death, and accomplish the seeds of Bodhi. The word 『轉』 (zhuan) is the 『轉』 (zhuan) in 『轉誦』 (zhuansong, reciting). If a practitioner can practice in this way, all Buddhas will often appear before that person, like a shadow following the body, fulfilling their wishes. Since the practitioner is able to fulfill their wishes, they will not abandon all sentient beings, and will often appear before them, fulfilling their wishes, causing them to obtain Dharma joy. Therefore, it is said to be like an image, in all places, according with all sentient beings. The reason for this is that the Tathagata abides in the three equal grounds, without discriminatory play, and transcends all mind-realm appearances. Time, direction, and actions are all abandoned. Time refers to arising and ceasing in the three times, direction refers to location, and actions refer to various karmas. Although manifesting myriad phenomena, there is nothing manifested, like the ten metaphors. Dharma and non-Dharma are both abandoned, therefore one can obtain such an inexhaustible treasury of adornment, and can universally respond to all sentient beings. Therefore, practitioners should be diligent.
求是真言之行無上悉地。所謂如來一切智智。當知諸成就中最在其上。無與等無相比也。此一切智由於真言行生。故當勤學之。右得悉地品竟。
成就悉地品第七
時執金剛吉祥。希有花開敷眼者。金剛喻如來秘密慧也。金剛無有法能破壞之者。而能破壞萬物。此智慧亦爾。不為一切之所破壞。而能摧壞一切能壞難壞者。所謂三毒根本也。複次此菩薩身。即是金剛之體。而十方一切佛。同以如來金剛智印授其手中。故名持金剛也。吉祥者。嘆金剛手菩薩之德。眾善功德具足無缺。即是吉祥義也。時彼菩薩聞如上說諸佛甚深希有奇特之法。發希有之心。其眼開敷。一心觀佛不暫舍。方發四弘也。複次如世蓮華漸漸增長。若不崇日月光明及時節等。則不能敷榮。菩薩亦爾。雖有秘密菩提心如來功德實相之藏。若不崇諸佛平等大慧烈日光。則不開敷。今此菩薩。妙得是妙法蓮華臺真實知見故。復而問佛。欲弘廣傳此心地之法度與一切眾生。咸令亦得如此開敷也。複次如上所說。即是阿字門如來金剛性。而功德藏具足無缺。常住妙理之門也。轉金剛杵者。有微旨。謂欲轉此無礙密慧。入一切眾生心也。所以者何。如是自證寂滅之法。微妙清凈為無有上。而眾生不自覺知。為此因緣故於無量諸佛秘寶藏中而受無量恐
【現代漢語翻譯】 現代漢語譯本： 求是真言之行，能獲得無上的悉地（成就）。所謂如來一切智智（佛的無上智慧），應當知道在所有成就中是最頂級的，沒有可以與之相等或相比的。這所有一切智慧都由於真言行而產生，所以應當勤奮學習。右邊是得悉地品結束。 成就悉地品第七 這時，執金剛吉祥（Vajrapani，金剛手菩薩）。希有花開敷眼者，金剛比喻如來秘密慧（佛的秘密智慧）。金剛沒有法能夠破壞它，卻能破壞萬物。此智慧也是這樣，不被一切所破壞，卻能摧毀一切能破壞和難以破壞的東西，也就是三毒（貪嗔癡）的根本。再次，這位菩薩的身，就是金剛之體。而十方一切佛，都以如來金剛智印授予他的手中，所以名叫持金剛。吉祥，是讚歎金剛手菩薩的德行，各種善功德具足無缺，這就是吉祥的含義。這時，那位菩薩聽到如上所說諸佛甚深希有奇特的法，發起希有之心，他的眼睛開敷，一心觀佛不暫舍，才發四弘誓願。再次，就像世間的蓮花漸漸增長，如果不崇尚日月光明以及時節等，就不能敷榮。菩薩也是這樣，雖然有秘密菩提心如來功德實相之藏，如果不崇尚諸佛平等大慧烈日光，就不會開敷。現在這位菩薩，巧妙地得到這妙法蓮華臺真實知見，所以再次問佛，想要弘廣傳此心地之法，度與一切眾生，咸令他們也能如此開敷。再次，如上所說，就是阿字門如來金剛性，而功德藏具足無缺，常住妙理之門。轉金剛杵，有微妙的旨意，是說想要將這無礙密慧，傳入一切眾生的心中。為什麼呢？因為這種自證寂滅的法，微妙清凈為無有上，而眾生不自覺知。為此因緣，所以在無量諸佛秘寶藏中而受無量恐怖。
【English Translation】 English version: The practice of the Truth Mantra leads to the attainment of unsurpassed Siddhi (accomplishment). The so-called Tathagata's Omniscient Wisdom (Buddha's supreme wisdom), it should be known, is the highest among all accomplishments, with nothing equal or comparable to it. All this wisdom arises from the practice of Truth Mantra, therefore one should diligently study it. The chapter on Attaining Siddhi ends here. Chapter Seven on Accomplishing Siddhi At this time, Vajrapani the Auspicious (Vajrapani, the Bodhisattva holding the vajra). The one with eyes like rare blooming flowers, the vajra is a metaphor for the Tathagata's secret wisdom (Buddha's secret wisdom). The vajra has no dharma that can destroy it, yet it can destroy all things. This wisdom is also like that, not destroyed by anything, yet it can destroy all that can destroy and is difficult to destroy, which is the root of the three poisons (greed, hatred, and delusion). Furthermore, this Bodhisattva's body is the body of the vajra. And all the Buddhas of the ten directions bestow the Tathagata's Vajra Wisdom Seal into his hand, hence he is named Vajrapani. Auspicious, is praising the virtues of Vajrapani Bodhisattva, all kinds of good merits are complete and without lack, this is the meaning of auspicious. At this time, that Bodhisattva, hearing the profound, rare, and extraordinary dharma of the Buddhas as mentioned above, aroused a rare mind, his eyes bloomed, single-mindedly contemplating the Buddha without a moment's rest, and then made the four great vows. Furthermore, just like the lotus flower in the world gradually grows, if it does not revere the light of the sun and moon and the seasons, it cannot flourish. The Bodhisattva is also like that, although he has the secret Bodhi mind, the treasury of the Tathagata's merits and true nature, if he does not revere the fierce sunlight of the Buddhas' equal great wisdom, it will not bloom. Now this Bodhisattva, skillfully obtains the true knowledge and vision of this wonderful Dharma Lotus Platform, so he asks the Buddha again, wanting to widely spread this dharma of the mind-ground, to deliver all sentient beings, so that they can also bloom like this. Furthermore, as mentioned above, it is the Vajra nature of the Tathagata of the 'A' syllable door, and the treasury of merits is complete and without lack, the door of the constantly abiding wonderful principle. Turning the vajra, there is a subtle meaning, which is to say that he wants to transmit this unobstructed secret wisdom into the hearts of all sentient beings. Why? Because this self-realized dharma of stillness and extinction, is subtle, pure, and unsurpassed, yet sentient beings are not aware of it. For this reason, they suffer immeasurable terror in the secret treasury of immeasurable Buddhas.
怖苦惱。謂是事故生大悲心。欲轉此智令一切。皆得開敷心眼故也。火光微發者。火喻般若波羅蜜。四邊不可觸以不可執著故。又體性無垢。能燒一切煩惱虛妄之垢。如劫燒火無復遺余也。遍照佛剎者。以此慧光。普照無量法界一切有緣應度者。無不普現其前。以所喜見之身稱機說法。咸令得入如是阿字之門也。諸佛剎即無餘世界也(私謂此世界者即是凈心之土常無毀壞金剛之國土也)發美妙音贊法自在牟尼者。謂發微妙之音而問如來也。諸法自在者。如世間長者。具足於財無所乏短故。能隨意所欲皆得成辦。如來亦如是。為諸法之王。一切法財無不具足。故能辦大事不可思議。一切皆辦也。牟尼者寂默義也。常寂之土。微妙寂絕幽深玄遠。不可以言說之。如是法界寂然大滅度法。唯佛一人究竟清凈。故名牟尼也。真言諸行說。彼行不可得者。謂平等三業。真言之行。猶此如來之行。得成無上大果報者。此諸行。愿佛為我等說也。問意言。此真言及行。佛說能成辦一切如來功德廣大甚深之事。以要言之。無量無邊未曾有法。皆得成就。然一切法無不入于阿字之門。若入阿字者。即是從本以來本無。諸法本不生故。若法本不生者。即此真言尚不可得。何況是中發起眾行耶。即此無生無起無法可得。而具一切功德。即是不
可思議佛之境界。唯佛與佛乃能知之。佛佛自證。若聞見證之者。即能以無量方便示悟眾生。若心不自證。則無由能籌量如是事而為人說。如是不思議不生不滅。云何修行。又此行者。從何所來。去至何所。意問無生之行如何發趣也。所以然者。若生滅法。可說有成就破壞之相。今此法則無如是等相。云何而得成就也。此義亦甚深也。真言本體寂凈云何發行。愿佛為我宣說。一切為我說者。意言。總為我演說之也。謂說此希有無上之法也。如是甚深法性。猶如大海萬流之所歸趣也。此萬法歸趣。正順於大般涅槃。即是發行義也。如世間大海種種色味。入大海之中。皆同一色一味。無有差別不可變。如來大海亦如是。一切萬法萬行入此中。皆同一不思議解脫之昧。無有差別也(如是說竟)次如來答云。摩訶薩意處。說名漫荼羅等者。心處亦可名為心位。即指此眾生自心之處。即一切佛大悲胎藏漫荼羅也。所以者何。一切眾生即是華臺之藏。然以四種煩惱常自生故。為彼自覆弊故。不能明瞭而自覺知。若能自覺心處者。即知此心自性常凈。如是凈無垢處。即是諸佛大圓滿實相之地也。是故佛答意言。若欲知真言行及果。當於心處求之。皆如是說者。謂十方三世佛。亦皆如是說。一道無異。非獨我如是說也。真言諸心處。彼
【現代漢語翻譯】 現代漢語譯本 不可思議佛的境界，只有佛與佛才能完全瞭解。佛與佛各自證悟。如果有人聽聞、見到並證悟了這種境界，就能用無量的方法來開示和啓發眾生。如果內心沒有親自證悟，就沒有辦法衡量這樣的事情併爲他人解說。像這樣不思議、不生不滅的境界，應該如何修行？而且，這位修行者，是從哪裡來的？又要去到哪裡？這是在問無生之行應該如何發起。之所以這樣問，是因為如果是有生有滅的法，可以說有成就和破壞的現象。但這個法則沒有這樣的現象，又該如何成就呢？這個道理非常深奧。真言的本體是寂靜清凈的，又該如何發起修行呢？希望佛能為我宣說。『一切為我說者』，意思是總的為我演說。演說這種稀有無上的法。像這樣甚深的法性，就像大海一樣，是萬千河流的歸宿。這萬法歸宿之處，正是順應于大般涅槃（maha-parinirvana，偉大的涅槃），也就是發起的意義。就像世間的大海，有種種顏色和味道，流入大海之中，都變成同一種顏色和味道，沒有差別，不可改變。如來的大海也是這樣，一切萬法萬行進入其中，都變成同一種不可思議解脫的味道，沒有差別。（這樣說完之後）接下來如來回答說：『摩訶薩意處（Mahasattva-icchu，大菩薩的心處），說名漫荼羅（mandala，壇城）等』，心處也可以稱為心位，就是指這個眾生自己的心之處，也就是一切佛的大悲胎藏漫荼羅（Garbhadhatu Mandala，胎藏界曼荼羅）。為什麼這麼說呢？一切眾生就是華臺之藏，然而因為四種煩惱常常自己生起，被這些煩惱遮蔽，所以不能明白地自覺自知。如果能自覺心處，就知道這顆心的自性是常凈的。像這樣清凈無垢之處，就是諸佛大圓滿實相之地。所以佛回答的意思是，如果想要知道真言的修行和果報，應當在心處尋求。『皆如是說者』，意思是十方三世佛，也都是這樣說的，道路只有一條，沒有不同，不是隻有我這樣說。真言的各種心處，他們 彼
【English Translation】 English version The realm of the inconceivable Buddha can only be fully understood by Buddhas themselves. Buddhas realize it through their own self-attestation. If someone hears, sees, and attests to this realm, they can use immeasurable means to reveal and enlighten sentient beings. If the mind does not personally attest to it, there is no way to measure such a thing and explain it to others. Like this inconceivable, unborn, and undying realm, how should one cultivate? Moreover, where does this practitioner come from? And where will they go? This is asking how the practice of non-birth should be initiated. The reason for asking this is that if it is a dharma of birth and death, it can be said to have the appearance of accomplishment and destruction. But this principle does not have such appearances, so how can it be accomplished? This principle is very profound. The essence of mantra (真言) is tranquil and pure, so how should practice be initiated? I hope the Buddha will explain it to me. 'Everything you say for me' means to explain it to me in general. To explain this rare and unsurpassed dharma. Like this profound dharma nature, it is like the ocean, the destination of ten thousand rivers. This destination of all dharmas is precisely in accordance with the Great Nirvana (maha-parinirvana), which is the meaning of initiation. Just like the ocean in the world, with all kinds of colors and tastes, when they flow into the ocean, they all become the same color and taste, without difference, unchangeable. The ocean of the Tathagata (如來) is also like this, all ten thousand dharmas and ten thousand practices enter into it, and they all become the same taste of inconceivable liberation, without difference. (After saying this) Next, the Tathagata replied: 'The mind-place of Mahasattva (摩訶薩意處), is called Mandala (漫荼羅) etc.', the mind-place can also be called the mind-position, which refers to the place of this sentient being's own mind, which is the Garbhadhatu Mandala (胎藏漫荼羅) of great compassion of all Buddhas. Why is this so? All sentient beings are the treasury of the lotus pedestal, but because the four kinds of afflictions often arise by themselves, and are obscured by these afflictions, they cannot clearly self-awaken and self-know. If one can self-awaken to the mind-place, one will know that the self-nature of this mind is always pure. Like this pure and immaculate place, it is the land of the great perfect reality of all Buddhas. Therefore, the meaning of the Buddha's answer is that if you want to know the practice and retribution of mantra, you should seek it in the mind-place. 'All say it like this' means that the Buddhas of the ten directions and three times also say it like this, the path is only one, there is no difference, it is not only I who say it like this. The various mind-places of mantra, they they
識知果受者。果謂諸佛無上菩提之果。受謂證得也。佛意言。若能入此阿字門者。即能識於心處。若知是處。即得真言果也。佛意又言。諸法盡猶心有。如人眼見色者。眼根與色對。不能了知青黃赤白等。次眼識即生不定慮。此青黃耶。次意識即分別分析。言此是青黃赤白等種種眾相。當知但由心分別而有也(更問)決定悅心心處者(此心梵云只多是慮知心也又次干栗太者是處中心也)如二乘入道。亦先須得決定心。此決定心。即三昧也。猶得決定心故。心得悅樂。即是內心自證現法之樂也。猶有定故。即生實知見。然三乘各有定。深淺不同。今此中意言。若能證此心處心中之心(此即干栗太)即是如來大決定心(謂三昧也)猶有此定故得入阿字門。入阿字門故。即能了知真言行之與果也。若了知彼行及果。即是授得無上大果也。佛意言。猶心住定故。得究竟一乘如實之見。即能自知是事。不然雖聞無益故。此已下正明習定初門也。如上執金剛所問。此真言之心。從何所來去至何處云何得果者。今者佛意答言。夫真言者從自心發。乃至欲識真言行及果報者。亦從心而現。出此心外無別法也。所以者何。此漫荼羅名之為凈。以一切眾生自心本來清凈。而以無明蔽覆不能了知。若凈此心。即是漫荼羅處。不從余處來也。行
【現代漢語翻譯】 現代漢語譯本： 『識知果受者』，這裡的『果』指的是諸佛無上的菩提之果，『受』指的是證得。佛的意思是說，如果能夠進入這『阿』字門，就能認識到心的所在之處。如果知道了這個地方，就能得到真言的果報。佛的意思又說，一切法都源於心。就像人的眼睛看到顏色，眼根與顏色相對，卻不能分辨青黃赤白等顏色。然後眼識產生不確定的思慮，想知道這是青色還是黃色。接著意識就進行分別分析，說這是青黃赤白等各種不同的表象。應當知道，這些都是由心的分別而產生的。（進一步問）如何才能決定悅樂的心之所在（這裡的心，梵語叫『只多』，是思慮知覺的心，而『干栗太』指的是處中心）？就像二乘修行者入道，也必須先得到決定的心。這個決定的心，就是三昧。因為得到決定的心，心才能感到喜悅，這就是內心自證現法的快樂。因為有定力，就能產生真實的知見。然而三乘各有不同的定力，深淺不同。現在這裡的意思是說，如果能夠證得這心處的心中之心（也就是『干栗太』），那就是如來的大決定心（也就是三昧）。因為有這種定力，才能進入『阿』字門。進入『阿』字門，就能了知真言的修行和果報。如果了知了修行和果報，就是獲得了無上的大果報。佛的意思是說，因為心住在定中，才能得到究竟一乘如實的見解，才能自己知道這件事。不然的話，即使聽聞也沒有益處。以下是正式說明習定入門的方法。就像金剛手菩薩所問的，這真言的心，從哪裡來，去到哪裡，如何得到果報？現在佛的意思是回答說，真言是從自心發出的，乃至想要認識真言的修行和果報，也是從心中顯現的。離開這顆心，就沒有其他的方法。為什麼這麼說呢？這曼荼羅被稱為清凈，因為一切眾生的自心本來就是清凈的，只是被無明遮蔽而不能了知。如果凈化這顆心，就是曼荼羅的所在之處，不是從其他地方來的。修行
【English Translation】 English version: 'Knowing the receiver of the fruit'. Here, 'fruit' refers to the unsurpassed fruit of Bodhi of all Buddhas, and 'receiver' refers to attainment. The Buddha means that if one can enter this 'A' syllable gate, one can recognize the location of the mind. If one knows this place, one can obtain the fruit of mantra. The Buddha also means that all dharmas originate from the mind. Just like when a person's eyes see colors, the eye-root is in contact with the color, but it cannot distinguish between blue, yellow, red, white, etc. Then, eye-consciousness arises with uncertain thoughts, wondering if it is blue or yellow. Next, the mind consciousness analyzes and distinguishes, saying that these are various appearances such as blue, yellow, red, white, etc. One should know that these are all produced by the mind's discrimination. (Further question) How can one determine the location of the joyful mind (here, the mind, in Sanskrit called 'Citta' (Chitta), is the mind of thought and perception, and 'Hridaya' (Hrdaya) refers to the center of the location)? Just like the practitioners of the Two Vehicles entering the path, they must first obtain a determined mind. This determined mind is Samadhi. Because one obtains a determined mind, the mind can feel joy, which is the joy of self-realization of the present dharma within the mind. Because there is Samadhi, one can generate true knowledge and vision. However, the Three Vehicles each have different Samadhi, with varying depths. Now, the meaning here is that if one can realize this heart within the heart of the mind (which is 'Hridaya' (Hrdaya)), that is the great determined mind of the Tathagata (which is Samadhi). Because one has this Samadhi, one can enter the 'A' syllable gate. Entering the 'A' syllable gate, one can understand the practice and fruit of mantra. If one understands the practice and fruit, one has received the unsurpassed great fruit. The Buddha means that because the mind dwells in Samadhi, one can obtain the ultimate One Vehicle's true and real view, and one can know this matter for oneself. Otherwise, even if one hears it, it is of no benefit. The following is a formal explanation of the method of entering the practice of Samadhi. Just like what Vajrapani (Vajrapani) asked, where does this mind of mantra come from, where does it go to, and how does one obtain the fruit? Now, the Buddha's meaning is to answer that mantra originates from one's own mind, and even wanting to recognize the practice and fruit of mantra also manifests from the mind. Apart from this mind, there is no other method. Why is this so? This Mandala (Mandala) is called pure because the self-mind of all sentient beings is originally pure, but it is obscured by ignorance and cannot be known. If one purifies this mind, that is the location of the Mandala (Mandala), it does not come from elsewhere. Practice
及果報皆亦如是。以一切萬法乃至形顯等色萬類差別。莫不從心分別而有。今此阿字門亦不從外來。但從心生無別來處也。所以者何。以有方便修定故。其心漸凈。以心凈故。阿字現中。此阿字者。即是一切諸佛之心。從心輪凈故能現阿字。由入阿字門故即是成大果報相。故知此果亦心得。其實無人能授與者。由此自覺了而得之也。當引央掘不盜戒義。然此心源微妙寂絕。無名無相不可示現。以何方便而能得見耶。今諸佛為化真言行菩薩故。直從凡夫心處之心而作方便。亦不作余對治行等也。此心之處。即是凡夫內心。最在於中。是汗栗馱心也。將學觀者。亦於是處思蓮花之形。所以者何。一切眾生此心即是蓮華三昧之因。以未能令開敷故。為諸煩惱等之所纏繞。所以不能自了其心如實之相也。是故先當觀此心處。作八葉蓮華觀。令開敷諸蕊具足。於此臺上。思想阿字而在其中。從此字出無量光。其光四散而合為鬘。猶如花鬘。所以謂之鬘者。謂連多花貫穿相續不斷。由合多為一故名為鬘。此亦如是。合無量光以為一光之鬘也。何故須觀八葉不多不少耶。此有二義。一者一切凡夫心處。雖未能自了。然其上自然而有八辯。如合蓮華形。今但觀照此心令其開敷。即是三昧觀而且便也。然其理者。若觀此八葉之花。即得與
【現代漢語翻譯】 現代漢語譯本： 其結果和報應也都是如此。因為一切萬法，乃至形體顯現等各種色相的萬類差別，沒有不是從心的分別而產生的。現在這個阿字門也不是從外面來的，只是從心中產生，沒有別的來處。為什麼這麼說呢？因為有方便法門修習禪定，所以心逐漸清凈。因為心清凈的緣故，阿字在心中顯現。這個阿字，就是一切諸佛的心。從心輪清凈的緣故，能夠顯現阿字。由於進入阿字門，就是成就大果報之相。所以知道這個果報也是心所得到的，其實沒有人能夠授予，而是通過自己覺悟而得到的。應當引用央掘摩羅不盜戒的意義。然而這個心源微妙寂靜，沒有名稱沒有形象，不可示現。用什麼方便才能得見呢？現在諸佛爲了教化修持真言的菩薩，直接從凡夫心處的心開始作為方便，也不做其他的對治行為等等。這個心之處，就是凡夫的內心，最中心的地方，是肉團心。引導學習觀想的人，也就在這個地方思維蓮花的形狀。為什麼呢？一切眾生的這個心就是蓮花三昧的原因。因為還不能讓它開放，所以被各種煩惱等等所纏繞，所以不能自己瞭解其心如實的相貌。因此，首先應當觀想這個心處，作八葉蓮花的觀想，讓它開放，花蕊具足。在這個蓮花臺上，思想阿字在其中。從這個阿字發出無量的光芒，這些光芒四散開來，匯合成花鬘，就像花鬘一樣。之所以稱之為花鬘，是因為連線很多花朵，貫穿相續不斷。由於匯合多個成為一個，所以叫做花鬘。這裡也是這樣，匯合無量的光芒成為一個光之花鬘。為什麼需要觀想八葉，不多也不少呢？這裡有兩個意義。一是，一切凡夫的心處，雖然不能自己瞭解，但是其上自然而有八種辯才，像合攏的蓮花形狀。現在只是觀照這個心，讓它開放，就是三昧觀，而且很方便。然而其中的道理是，如果觀想這八葉蓮花，就能夠與...
【English Translation】 English version: And the results and retributions are all the same. Because all phenomena, even the myriad differences in forms and appearances, all arise from the discriminations of the mind. Now, this 'A' syllable gate does not come from outside, but arises from the mind, with no other source. Why is this so? Because one practices meditation with skillful means, the mind gradually becomes pure. Because the mind is pure, the 'A' syllable manifests within. This 'A' syllable is the heart of all Buddhas. Because the heart-wheel is purified, it can manifest the 'A' syllable. By entering the 'A' syllable gate, one attains the aspect of great fruition. Therefore, know that this fruit is also obtained by the mind; in reality, no one can bestow it, but it is attained through one's own realization. One should cite the meaning of Angulimala's precept of non-stealing. However, this source of the mind is subtle, tranquil, and beyond description, without name or form, and cannot be shown. By what means can one see it? Now, the Buddhas, in order to transform Bodhisattvas who practice mantra, directly use the mind at the place of the ordinary mind as a skillful means, without engaging in other counteractive practices. This place of the mind is the ordinary person's inner mind, the innermost part, which is the heart. Those who are learning to contemplate should also contemplate the shape of a lotus flower at this place. Why? Because this mind of all sentient beings is the cause of the lotus samadhi. Because it has not yet been able to bloom, it is entangled by various afflictions, and therefore cannot understand the true aspect of its mind. Therefore, one should first contemplate this place of the mind, visualizing an eight-petaled lotus flower, causing it to bloom, with all the stamens complete. On this lotus platform, contemplate the 'A' syllable within it. From this syllable emanates immeasurable light, which scatters in all directions and merges into a garland, like a flower garland. The reason it is called a garland is that it connects many flowers, strung together in continuous succession. Because it combines many into one, it is called a garland. It is the same here, combining immeasurable light into a garland of light. Why is it necessary to contemplate eight petals, no more and no less? There are two meanings to this. First, although the place of the mind of all ordinary beings cannot be understood by themselves, it naturally has eight kinds of eloquence, like the shape of a closed lotus flower. Now, simply contemplate this mind, causing it to bloom, which is the samadhi contemplation, and it is convenient. However, the principle is that if one contemplates these eight petals of the lotus flower, one can...
理相應。此八葉者即是四方四隅也。四隅即是如來四智。初阿字門即是菩提之心。次暗字即是成無上菩提。次阿(長)字是行菩提之行。次惡字即是大涅槃。其餘四隅之葉即是四攝法(更問其相)先從阿字門發菩提心(即是真言來處)次知彼果(更問次第之意)次由此是字輪四阿字義。欲成大果報故。而修如來之行。以修行故而得證大涅槃。證大涅槃故能見心性。即知此心法界之體本來常寂滅相。故末後惡字門也。所以云蕊具足者。亦有其意。謂此蓮華三昧之心若開敷時。無量法門無不具足。謂六度十八空三十七品禪定解脫。百八三昧門五百陀羅尼門。如是等無量無邊無不具足也。當知一切法門。皆是從心而有也。念彼蓮華處。謂于彼蓮臺之上觀于阿字故。名坐上也。周遍普照明眾生類故者。觀此花鬘之光。若現前時。即從此心生寂照之光。普照一切眾生之類。一切眾生亦有如是之性。但由無明覆故。不識自心之性。故不得如是自在之用。若自了心源之時。亦能如是普現色身十方。教化如佛無異也。云眾生者。謂彼以無明故。乘業而生即受四生之報。以乘業而生故名眾生也。今欲散彼眾生。令盡識心之實相。開彼華臺令得佛之知見。知見者如俗言心開意解。此意有理也。以心開故即入阿字門也。又言坐上者亦含多意。
【現代漢語翻譯】 現代漢語譯本： 與理相應。這八葉蓮花代表四方四隅。四隅即是如來的四智。最初的阿字門（A-字，萬法本不生之義）即是菩提之心（Bodhi-citta，覺悟之心）。其次的暗字（Am-字，清凈無染之義）即是成就無上菩提（Anuttara-samyak-sambodhi，無上正等正覺）。再次的阿(長)字（Ā-字，一切法遍滿之義）是行菩提之行。其次的惡字（Ah-字，不可得之義）即是大涅槃（Mahā-nirvāṇa，大解脫）。其餘四隅的葉子即是四攝法（catuḥ-saṃgraha-vastūni，佈施、愛語、利行、同事）。（進一步詢問其相）首先從阿字門發起菩提心（即是真言（mantra）的來源），其次知曉彼果（進一步詢問次第的意義），其次由此是字輪四阿字義。爲了成就大果報的緣故，而修如來的行持。因為修行而得以證得大涅槃。證得大涅槃的緣故能夠見到心性。即知此心法界（Dharmadhātu，諸法總相）的本體本來就是常寂滅相。所以最後是惡字門。所以說蓮花蕊具足，也有其意義。意思是說這蓮華三昧（padma-samādhi，蓮花三昧）之心如果開放的時候，無量法門沒有不具足的。包括六度（ṣaṭ-pāramitā，佈施、持戒、忍辱、精進、禪定、般若）、十八空（aṣṭādaśa-śūnyatā，內空、外空、內外空等）、三十七道品（bodhipakkhiyādhammā，四念處、四正勤、四如意足、五根、五力、七覺支、八正道）、禪定（dhyāna，靜慮）、解脫（vimokṣa，脫離束縛）、百八三昧門（aṣṭottara-śata-samādhi-dvāra，一百零八種三昧法門）、五百陀羅尼門（pañca-śata-dhāraṇī-dvāra，五百種總持法門）。像這樣等無量無邊沒有不具足的。應當知道一切法門，都是從心而有的。念彼蓮華處，說的是在那蓮臺之上觀想阿字，所以叫做坐上。周遍普照明眾生類，觀想這花鬘的光，如果現前的時候，就從此心生出寂照之光，普遍照耀一切眾生之類。一切眾生也有這樣的自性，只是因為無明（avidyā，對事物真相的迷惑）覆蓋的緣故，不認識自己的心性，所以不能得到這樣的自在之用。如果自己明瞭心源的時候，也能像這樣普遍顯現色身十方，教化如同佛一樣沒有差別。說眾生，說的是他們因為無明的緣故，憑藉業力而生，就承受四生（catur-yoni，卵生、胎生、濕生、化生）的果報。因為憑藉業力而生，所以叫做眾生。現在想要散開那些眾生，讓他們都認識心之實相，打開他們的華臺，讓他們得到佛的知見。知見就像俗話說的『心開意解』。這個意思有道理。因為心開了就進入阿字門。又說坐上，也包含多種意義。
【English Translation】 English version: It accords with the principle. These eight petals represent the four directions and four intermediate directions. The four intermediate directions are the four wisdoms of the Tathāgata (如來). The initial 'A' syllable (阿字門, A-syllable, meaning the unoriginated nature of all dharmas) is the mind of Bodhi (菩提之心, Bodhi-citta, the mind of enlightenment). The next 'Am' syllable (暗字, Am-syllable, meaning purity and freedom from defilement) is the attainment of Anuttara-samyak-sambodhi (無上菩提, unsurpassed perfect enlightenment). The next 'Ā' (阿(長)字, Ā-syllable, meaning the pervasiveness of all dharmas) is the practice of the Bodhisattva's conduct. The next 'Ah' syllable (惡字, Ah-syllable, meaning unobtainable) is Mahā-nirvāṇa (大涅槃, great liberation). The remaining petals in the four intermediate directions are the four saṃgraha-vastūni (四攝法, catuḥ-saṃgraha-vastūni, the four means of conversion: giving, kind speech, beneficial action, and cooperation). (Further inquire about their characteristics) First, from the 'A' syllable, arouse the Bodhi-citta (which is the source of mantra (真言)). Next, know that fruit (further inquire about the meaning of the sequence). Next, from this, it is the meaning of the four 'A' syllables in the syllable-wheel. In order to achieve great fruition, one cultivates the conduct of the Tathāgata. Because of cultivation, one attains Mahā-nirvāṇa. Because of attaining Mahā-nirvāṇa, one is able to see the nature of the mind. That is, knowing that the essence of this mind, the Dharmadhātu (法界, the realm of dharma, the totality of all phenomena), is originally in a state of constant quiescence and extinction. Therefore, the last is the 'Ah' syllable. Therefore, it is said that the lotus's pistil is complete, which also has its meaning. It means that when this mind of padma-samādhi (蓮華三昧, lotus samādhi) blossoms, countless dharma-gates are all complete. Including the six pāramitās (六度, ṣaṭ-pāramitā, giving, morality, patience, diligence, meditation, and wisdom), the eighteen śūnyatās (十八空, aṣṭādaśa-śūnyatā, emptiness of the internal, emptiness of the external, emptiness of both internal and external, etc.), the thirty-seven factors of enlightenment (三十七道品, bodhipakkhiyādhammā, the four foundations of mindfulness, the four right exertions, the four bases of supernatural power, the five roots, the five powers, the seven factors of enlightenment, and the eightfold noble path), dhyāna (禪定, meditation), vimokṣa (解脫, liberation), the one hundred and eight samādhi-dvāras (百八三昧門, aṣṭottara-śata-samādhi-dvāra, one hundred and eight samādhi gates), and the five hundred dhāraṇī-dvāras (五百陀羅尼門, pañca-śata-dhāraṇī-dvāra, five hundred dhāraṇī gates). Like this, countless and boundless, nothing is incomplete. One should know that all dharma-gates originate from the mind. 'Thinking of that lotus place' refers to contemplating the 'A' syllable on that lotus platform, therefore it is called 'sitting on'. 'Universally illuminating all sentient beings' means that when the light of this flower garland appears, the light of tranquil illumination arises from this mind, universally illuminating all sentient beings. All sentient beings also have such a nature, but because of being covered by avidyā (無明, ignorance, delusion about the true nature of things), they do not recognize their own mind-nature, therefore they cannot obtain such free use. If one understands the source of the mind, one can also universally manifest the physical body in the ten directions, teaching and transforming like the Buddha without difference. 'Sentient beings' refers to those who, because of ignorance, are born by karma and receive the retribution of the four forms of birth (四生, catur-yoni, birth from the womb, birth from eggs, birth from moisture, and birth by transformation). Because they are born by karma, they are called sentient beings. Now, one wants to disperse those sentient beings, so that they all recognize the true nature of the mind, open their lotus platforms, and let them obtain the Buddha's knowledge and vision. 'Knowledge and vision' is like the common saying 'the mind opens and the meaning is understood'. This meaning has reason. Because the mind opens, one enters the 'A' syllable. Furthermore, 'sitting on' also contains multiple meanings.
或言花坐或言自身坐時。或是成就大漫荼羅者。漫荼羅中作此觀行入阿字門。即能見光明普現色身。而作種種佛事也。然行者初學觀時。心未純熟未得現前。當先畫作妙蓮。如上所說極令微妙。兼置阿字常現前觀之。當於圓明中畫也。此圓明由如圓凈之鏡。其中極深阿字圓光。于中諦觀久久。即能現前分明見。既于外處見已。回觀自心。于圓明中而觀阿字。如阿字者當知么等諸字例可解也(更問)行者內觀具足純熟見阿字時。其光從心中四散。普遍十方一切佛剎。此光從頂至足。周匝環繞行者之身。不可以喻言也。問觀蓮華不觀余花耶。此亦有意。如世蓮華出淤泥之中。生處雖惡。而蓮華體性清凈妙色無比。不為諸垢所染。凡夫亦復如是。雖種種不凈三毒過患無量無邊。亦此蓮華三昧甚深果實。皆生其中。即是如來平等大慧之光也。千電集會者。如世間一電之光。尚不可諦觀。以映奪人眼故。況無量電光聚集也。此釋光鬘四散威猛熾盛之意也。然此光從心遍此之時。即能普遍一切世界一切眾生應度之者。皆現其前。以其所喜見身。赴機演說妙法令其得度。皆實不虛矣。如世明鏡中現種種形。然有所不照不能普現。凈心之鏡則不如是。十方無礙圓現法界。但藉以為譬。然實不可為比也。行者見圓明阿字時。能遍諸方而行
佛事。然亦寂然無所動作。由如水月隨器不同一時頓能現也。然以智慧觀之。若水性不明月亦不現水雖澄凈。而無月者亦不能現。無有去來而現前明白。但緣合有耳。複次如月出時。雖能成就四天下萬物之類皆令得益。然亦不作是念。能普照萬物而生長之。行者觀于自心亦復如是。同彼水月而現眾像也。從此品以前說真言之果。從此品以後。次第明修行入證之方便。從此為首也。此中復有坐起威儀眾多秘法。下別出之。此經聖者所秘。故不明白次第說也。如上觀八葉及阿字門。先用凈除自心華臺得現。今欲令彼長養滋茂成大果報。更明方便觀[口庵]字門也。前入阿字門雖云了知心性。然亦未得究竟現前。是故更入[口庵]字門。此是三昧。將用成就菩提心也。如世蓮華依水而長。若無水者不久枯朽。行者菩提之心亦復如是。若無三昧之水灌注其心。即亦不得滋榮開剖也。此[口*庵]字當觀在頂上骨縫四方會處。令字正面著之直立頭。后更有秘密觀法。又別也。觀字點為行者頭。余為身份四支也(問水從阿字下流入別字不)以行者未識自心故。方便令識。先觀蓮華。又以定水滌凈其心。令此阿字明白徹見之時。六根諸垢皆總清凈。由六根純凈無垢故。心性無垢猶如水精凈月之光。當知此即名見。見者即是成就。
【現代漢語翻譯】 現代漢語譯本：佛事雖然在進行，但實際上是寂靜無為，沒有任何造作。這就像水中的月亮，隨著容器的不同而顯現不同的形態，但能同時頓然顯現。然而，用智慧來觀察，如果水的本性不清澈，月亮也不會顯現；即使水很清澈，如果沒有月亮，也無法顯現。月亮的顯現沒有來去，而是當下明白地呈現，只是因緣和合而已。進一步說，就像月亮出現時，雖然能夠成就四天下（Sìtiānxià，佛教宇宙觀中的四大洲）萬物，使它們都得到利益，但月亮本身並不會想：『我能普照萬物，使它們生長。』修行者觀察自己的心也是如此，如同水中的月亮，顯現出各種影像。從這一品之前的內容，講述的是真言（Zhēnyán，mantra）的果報；從這一品之後，依次闡明修行進入證悟的方便法門，從這裡開始。這裡面還有關於坐、起等威儀的眾多秘密方法，將在後面分別闡述。這部經是聖者所保密的，所以沒有明白地按照次第講述。如同上面所說的觀想八葉蓮花和阿（Ā，種子字）字門，先用以凈化自己的心蓮花臺，使其顯現。現在爲了讓它生長滋茂，成就大的果報，進一步闡明觀想[口庵]（Hōng，種子字）字門的方法。之前進入阿字門，雖然說已經了知心性，但還沒有達到究竟現前的境界，所以進一步進入[口庵]字門。這是三昧（Sānmèi，samādhi），將用來成就菩提心（Pútíxīn，bodhicitta）。就像世間的蓮花依靠水才能生長，如果沒有水，不久就會枯萎。修行者的菩提心也是如此，如果沒有三昧之水灌注，就不能滋養榮茂，開敷顯現。[口庵]字應當觀想在頭頂骨縫四方交會之處，讓字的正面朝前，直立於頭部。後面還有秘密的觀想方法，那是另外的。觀想字的圓點為修行者的頭部，其餘部分為身體的四肢。（有人問：水是從阿字向下流入別字嗎？）因為修行者還不認識自己的心，所以方便地讓他認識。先觀想蓮花，又用定水洗滌凈化他的心，使這個阿字明白徹見之時，六根（liùgēn，six sense organs）的各種垢染都完全清凈。由於六根純凈無垢，心性也無垢，猶如水晶般清澈的月光。應當知道，這就叫做『見』。『見』就是成就。 English version: Although the Buddha's work is being done, it is actually silent and inactive, without any creation. It is like the moon in the water, appearing in different forms depending on the container, but able to manifest instantly and simultaneously. However, observing with wisdom, if the nature of the water is not clear, the moon will not appear; even if the water is clear, if there is no moon, it cannot appear. The appearance of the moon has no coming or going, but is clearly present in the moment, merely a combination of causes and conditions. Furthermore, just as when the moon appears, although it can benefit all things in the four continents (Sìtiānxià, the four continents in the Buddhist cosmology), the moon itself does not think, 'I can illuminate all things and make them grow.' The practitioner observes his own mind in the same way, like the moon in the water, manifesting various images. From the content before this chapter, it speaks of the fruition of mantra (Zhēnyán, mantra); from this chapter onwards, it successively elucidates the expedient methods for practice to enter enlightenment, starting from here. Within this, there are also many secret methods regarding the deportment of sitting, standing, etc., which will be separately elaborated later. This sutra is kept secret by the sages, so it is not explained clearly in order. As mentioned above, contemplate the eight-petaled lotus and the Ā (Ā, seed syllable) syllable gate, first using it to purify one's own heart lotus platform, so that it may appear. Now, in order to make it grow and flourish, and achieve great fruition, further elucidate the method of contemplating the Hōng ([口庵], Hōng, seed syllable) syllable gate. Previously, entering the Ā syllable gate, although it is said that one has already understood the nature of the mind, it has not yet reached the ultimate state of present manifestation, so one further enters the Hōng syllable gate. This is samādhi (Sānmèi, samādhi), which will be used to achieve bodhicitta (Pútíxīn, bodhicitta). Just as the lotus in the world relies on water to grow, if there is no water, it will soon wither. The practitioner's bodhicitta is also like this; if it is not irrigated with the water of samādhi, it cannot be nourished and flourish, and blossom and manifest. The Hōng syllable should be contemplated at the intersection of the skull sutures on the top of the head, with the front of the syllable facing forward, standing upright on the head. There are other secret methods of contemplation later, which are separate. Contemplate the dot of the syllable as the practitioner's head, and the rest as the body's limbs. (Someone asks: Does the water flow down from the Ā syllable into another syllable?) Because the practitioner does not yet recognize his own mind, it is expedient to let him recognize it. First contemplate the lotus, and then use the water of samādhi to wash and purify his mind, so that when this Ā syllable is clearly and thoroughly seen, all the defilements of the six sense organs (liùgēn, six sense organs) are completely purified. Because the six sense organs are pure and without defilement, the nature of the mind is also without defilement, like the clear moonlight of crystal. It should be known that this is called 'seeing.' 'Seeing' is accomplishment.
【English Translation】 Although the Buddhist activities are being performed, they are actually silent and inactive, without any creation. It is like the moon in the water, appearing in different forms depending on the container, but able to manifest instantly and simultaneously. However, observing with wisdom, if the nature of the water is not clear, the moon will not appear; even if the water is clear, if there is no moon, it cannot appear. The appearance of the moon has no coming or going, but is clearly present in the moment, merely a combination of causes and conditions. Furthermore, just as when the moon appears, although it can benefit all things in the four continents (Sìtiānxià, the four continents in the Buddhist cosmology), the moon itself does not think, 'I can illuminate all things and make them grow.' The practitioner observes his own mind in the same way, like the moon in the water, manifesting various images. From the content before this chapter, it speaks of the fruition of mantra (Zhēnyán, mantra); from this chapter onwards, it successively elucidates the expedient methods for practice to enter enlightenment, starting from here. Within this, there are also many secret methods regarding the deportment of sitting, standing, etc., which will be separately elaborated later. This sutra is kept secret by the sages, so it is not explained clearly in order. As mentioned above, contemplate the eight-petaled lotus and the Ā (Ā, seed syllable) syllable gate, first using it to purify one's own heart lotus platform, so that it may appear. Now, in order to make it grow and flourish, and achieve great fruition, further elucidate the method of contemplating the Hōng ([口*庵], Hōng, seed syllable) syllable gate. Previously, entering the Ā syllable gate, although it is said that one has already understood the nature of the mind, it has not yet reached the ultimate state of present manifestation, so one further enters the Hōng syllable gate. This is samādhi (Sānmèi, samādhi), which will be used to achieve bodhicitta (Pútíxīn, bodhicitta). Just as the lotus in the world relies on water to grow, if there is no water, it will soon wither. The practitioner's bodhicitta is also like this; if it is not irrigated with the water of samādhi, it cannot be nourished and flourish, and blossom and manifest. The Hōng syllable should be contemplated at the intersection of the skull sutures on the top of the head, with the front of the syllable facing forward, standing upright on the head. There are other secret methods of contemplation later, which are separate. Contemplate the dot of the syllable as the practitioner's head, and the rest as the body's limbs. (Someone asks: Does the water flow down from the Ā syllable into another syllable?) Because the practitioner does not yet recognize his own mind, it is expedient to let him recognize it. First contemplate the lotus, and then use the water of samādhi to wash and purify his mind, so that when this Ā syllable is clearly and thoroughly seen, all the defilements of the six sense organs (liùgēn, six sense organs) are completely purified. Because the six sense organs are pure and without defilement, the nature of the mind is also without defilement, like the clear moonlight of crystal. It should be known that this is called 'seeing.' 'Seeing' is accomplishment.
成就者即是體同法界。當知此法界本來寂然。一切眾生世界之所依持。猶如有情依世界。乃至地輪依水。水依風風依空空為一切依止而無所依也。法界亦爾。以眾生無明垢故。不能自了。今以六根凈故。即明見也。未見時更有方便。亦在別品中。又非直觀此二字也。行者自觀時。更以諸字令普遍支分。明是作時。事事明瞭即成持明人也。以能自直用此諸字門故。成持明仙。又此法界云見者。非是有得見。以無垢故即能見。見即是法界體也。如鏡凈故萬像自現。而不作如是分別。我能見彼彼是所見。亦不分別去來之相。但緣合見耳。一切眾生皆亦同此法界之體。若如是見之時。即是悉地之相。能普現色身。示無盡莊嚴藏也。行者由心凈故。非但具足妙天之樂。亦得大涅槃微妙之樂。亦見如來句。句是諸佛之坐處也(謂佛住處也)如上見時。猶未名究竟成就之見也。更有方便。謂觀啰字門。行者于兩眼上置此二字。光明如燈赤炎光輝。行者當坐時少屈其頸。以此無垢光明而內觀照其心。猶此啰字故。能見心性也。低咽當不令太曲又不太直。此有二義。一即調身不生病苦。以坐太曲太直即四大不調和故。二者為凈眼根速達心源故。此啰字門者。即凈知見之明燈。由此智同觀心蓮臺之實相故。速得成。又坐時舌亦不得著上腭及
【現代漢語翻譯】 現代漢語譯本 成就者就是與法界融為一體的。應當明白這法界本來就是寂靜的，是一切眾生世界的所依所持，就像有情眾生依存於世界，乃至地輪依存於水，水依存於風，風依存於空，空作為一切的依止卻沒有所依一樣。法界也是如此。因為眾生的無明塵垢，所以不能自己明瞭。現在因為六根清凈的緣故，就能明白地見到。未見到的時候還有其他方便，也在別的品中說明。又不僅僅是觀看『此二字』。修行者自己觀想的時候，更用諸字令其普遍地佈滿支分，明白這是在作法的時候，事事都明瞭，就能成為持明人。因為能夠直接運用這些字門，成就持明仙。又說這法界是『見』到的，不是說有『得到』的見。因為沒有塵垢，所以就能見。見就是法界的本體。如同鏡子乾淨了，萬象自然顯現，而不作這樣的分別：『我能見彼，彼是所見』，也不分別過去未來的相狀，只是因緣和合而見罷了。一切眾生也都同樣具有這法界的本體。如果像這樣見到的時候，就是悉地（成就）之相，能夠普遍顯現色身，示現無盡的莊嚴寶藏。修行者由於心清凈的緣故，不僅具足妙天之樂，也能得到大涅槃微妙之樂，也能見到如來句（佛語），句是諸佛的坐處（指佛的住處）。像上面那樣見到的時候，還不能稱為究竟成就的見。還有其他方便，就是觀想啰字門。修行者在兩眼上放置這兩個字，光明像燈一樣，發出紅色火焰般的光輝。修行者應當坐著的時候稍微彎曲脖子，用這無垢的光明向內觀照自己的心。因為這個啰字，能夠見到心性。低頭彎曲脖子的時候，不要彎曲得太過分，也不要太直。這有兩層含義：一是調理身體，不生病苦，因為坐得太彎曲或太直，就會導致四大不調和；二是爲了清凈眼根，迅速到達心源。這個啰字門，就是清凈知見的明燈，由此智慧能夠如同觀心蓮臺的實相一樣，迅速得到成就。又坐著的時候，舌頭也不要抵住上顎，以及
【English Translation】 English version The Accomplisher is one who is unified with the Dharmadhatu (realm of reality). It should be understood that this Dharmadhatu is originally tranquil, the support and foundation of all sentient beings' worlds, just as sentient beings depend on the world, and even the earth wheel depends on water, water depends on wind, wind depends on space, and space is the support of everything but has no support itself. The Dharmadhatu is also like this. Because of the ignorance and defilements of sentient beings, they cannot understand it themselves. Now, because the six senses are purified, one can clearly see it. When one has not yet seen it, there are other methods, which are also explained in other chapters. Furthermore, it is not just about observing 'these two syllables'. When the practitioner observes themselves, they further use various syllables to universally pervade the branches and parts, understanding that this is when performing the practice, and when everything is clear, one can become a Vidyadhara (holder of knowledge). Because one can directly use these syllable gates, one becomes a Vidyadhara Immortal. Furthermore, saying that this Dharmadhatu is 'seen' does not mean that there is a 'gained' seeing. Because it is without defilement, one can see. Seeing is the essence of the Dharmadhatu. Just as when a mirror is clean, all images naturally appear, without making such distinctions as, 'I can see that, that is what is seen,' nor distinguishing the aspects of going and coming, but simply seeing through the convergence of conditions. All sentient beings also possess this essence of the Dharmadhatu. If one sees in this way, it is the sign of Siddhi (accomplishment), capable of universally manifesting the Rupakaya (form body), displaying endless adornment treasures. Because the practitioner's mind is pure, they not only possess the joy of the wonderful heavens, but also attain the subtle joy of Great Nirvana, and also see the Tathagata sentence (Buddha's words), the sentence is the seat of all Buddhas (referring to the Buddha's dwelling place). Seeing as described above is not yet called the seeing of ultimate accomplishment. There are other methods, which is to visualize the 'ra' syllable gate. The practitioner places these two syllables on their eyes, the light like a lamp, emitting red flame-like radiance. When the practitioner sits, they should slightly bend their neck, and use this undefiled light to internally illuminate their mind. Because of this 'ra' syllable, one can see the nature of the mind. When bowing the head and bending the neck, do not bend too much, nor be too straight. This has two meanings: first, to regulate the body and not generate illness and suffering, because sitting too bent or too straight will cause the imbalance of the four elements; second, to purify the eye faculty and quickly reach the source of the mind. This 'ra' syllable gate is the bright lamp of pure knowledge and seeing, and through this wisdom, one can quickly attain accomplishment, just like observing the true nature of the heart lotus platform. Also, when sitting, the tongue should not touch the upper palate, and
太垂著下。當處中也。如是凈眼觀于自心。亦無能所等相。但因緣具故得如是見也。以上佛告金剛手去來之相。此行從心而生。心為照明能見如來之道。行即是道也。道者即是行及果報也。非但我如是說。三世如來所說亦復無異也。如上所說真言方便乃至此心處。無垢清凈猶如圓鏡常現前。當知此即是先佛共所宣說真實之心也。如是心性。常恒安住無有變易不可破壞。即是諸佛大般涅槃。故名真實也。以啰字門等凈此心故。生真實智慧光。故即見古佛所行之道。所謂秘密藏真言也。行者見此真言道之時。識亦發光。識謂六識也。如小乘中說心意識。但是名之差別。大乘即有別相。謂六識身。但是三緣和合。不能決定了知諸法。能分別者是心也。以心凈故六識亦皆光明輝發。猶如大寶珠體性常凈。而不為塵垢所染。若人瑩冶。漸去粗垢乃至轉明。即能無礙雨降諸寶光色無比。眾生六識亦爾。以心源凈故。六識亦皆純凈。所謂六自在王性清凈也。彼持真言行者。如是見心性時。即是見於正覺兩足之尊。永離邪倒名之為正。以此正知見現覺諸法也。人天二足中尊名兩足尊(更勘經釋)所以者何。若離此心性。更于諸處見於如來。無有是處也。行者見此心佛之時。即名悉地第一成就。所謂得第一常身也。悉地有眾多種。或世間
{ "translations": [ "現代漢語譯本：", "太垂著下。當處於中也。如此以清凈的眼觀察自己的心，也沒有能觀者和所觀者的對立相。只是因為因緣具足，才能有這樣的見地。以上是佛告訴金剛手菩薩關於過去和未來的相。這種修行是從心中產生的，心是照明，能夠見到如來的道路。修行就是道路。道路就是修行和果報。不是隻有我這樣說，過去、現在、未來三世如來所說的也沒有不同。如上面所說的真言方便，乃至這個心所處的地方，沒有垢染，清凈得就像一面圓鏡，常常顯現在眼前。應當知道這就是過去諸佛共同宣說的真實之心。這樣的心性，常恒安住，沒有變易，不可破壞，就是諸佛的大般涅槃，所以叫做真實。用『啰』字門等來凈化這顆心，就能產生真實的智慧之光，因此就能見到過去佛所修行的道路，就是所謂的秘密藏真言。修行者見到這個真言道的時候，識也會發光，識指的是六識。就像小乘佛法中所說的心、意、識，只是名稱上的差別。大乘佛法就有不同的相，指的是六識身，只是三種因緣和合，不能夠決定了知諸法。能夠分別的是心。因為心清凈的緣故，六識也都會光明輝發，就像一顆大的寶珠，體性常常是清凈的，不會被塵垢所染。如果有人加以磨礪，逐漸去除粗糙的污垢，乃至變得明亮，就能無礙地降下各種寶物，光彩無比。眾生的六識也是這樣，因為心源清凈的緣故，六識也都會純凈，就是所謂的六自在王性清凈。那些持真言的修行者，像這樣見到心性的時候，就是見到了正覺兩足之尊。永遠脫離邪見和顛倒，就叫做正。用這種正確的知見來現前覺悟諸法。人天二足中最為尊貴的，叫做兩足尊（需要進一步勘查經文解釋）。為什麼這麼說呢？如果離開這個心性，再到其他地方去尋找如來，那是不可能的。修行者見到這個心佛的時候，就叫做悉地第一成就，就是得到了第一常身。悉地有很多種，或者有世間的。" ], "english_translations": [ "English version:", 'Too drooping down. Being in the middle. Thus, with pure eyes, observe one\'s own mind, and there is no duality of observer and observed. Only when the conditions are complete can such a view be attained. The above is the Buddha telling Vajrapani about the past and future appearances. This practice arises from the mind, and the mind is the illumination that can see the path of the Tathagata. Practice is the path. The path is practice and its karmic result. It is not only I who say this; the Buddhas of the past, present, and future say the same. As mentioned above, the skillful means of mantra, even to the place where this mind resides, is without defilement, as pure as a round mirror, constantly appearing before one\'s eyes. Know that this is the true mind commonly proclaimed by the Buddhas of the past. Such a mind-nature is constantly abiding, without change, indestructible, and is the Great Nirvana of all Buddhas, hence it is called true. By purifying this mind with the \'ra\' syllable and others, true wisdom light is generated, and thus one sees the path walked by the ancient Buddhas, the so-called secret treasury of mantra. When the practitioner sees this path of mantra, consciousness also emits light, referring to the six consciousnesses. As in the Hinayana teachings, mind, intellect, and consciousness are merely different names. In Mahayana, there is a distinct aspect, referring to the six consciousness bodies, which are merely the combination of three conditions and cannot definitively know all dharmas. The mind is what can discriminate. Because the mind is pure, the six consciousnesses also shine brightly, like a great precious jewel whose nature is always pure and not stained by dust. If one polishes it, gradually removing the coarse dirt until it becomes bright, it can freely rain down various treasures, with incomparable light and color. The six consciousnesses of sentient beings are also like this; because the source of the mind is pure, the six consciousnesses are also pure, the so-called purity of the nature of the six sovereign kings. When those who hold mantras see the mind-nature in this way, they see the Perfectly Enlightened, the Honored One with Two Feet. Forever free from wrong views and inversions, it is called right. With this right knowledge and view, one directly awakens to all dharmas. The most honored among humans and devas is called the Honored One with Two Feet (further examination of the scriptures is needed for explanation). Why is this so? If one leaves this mind-nature and seeks the Tathagata elsewhere, it is impossible. When the practitioner sees this mind-Buddha, it is called the first accomplishment of Siddhi, which is attaining the first constant body. There are many kinds of Siddhi, some are worldly.'" ] }
或出世間或無量差別。今此成就者。即是出世間第一成就。所謂成就第一常身。此常身即是諸佛金剛不壞身也。見此心時即是見如來句。知一切法皆如十喻。不生不滅性常不生。得此真實之智。見於實相也。雖如是說。然行者猶未即能究竟明瞭見於心性。更有明瞭方便。所謂轉啰字為覽字也。前于月中作觀阿字而觀於心。今更轉此啰字令作覽字。還如前小低其咽。令不太曲直。舌亦高下得所。而觀於心中阿字也。此之啰字是相義。上有點是大空三昧。所謂第一無相之法。諸相本空也。以一切相者皆是不堅固法。以此相當體不生故。同於大空。即是堅固實相之法。如是思惟一切空句與理相應。即是不死句。不死句即是諸佛常住之身也。由此覽字方便離一切相。即是常身。常身即是一切法空不死句也。若欲廣大智五通。成持明悉地明等長壽童子。未得持誦者。乃至是不隨順。廣大智身即是如來身也。謂一切三乘功德。下至五神通長壽等事。離覽字無相之門無有得義。所以者何。若人心著于相則生蓋纏。隨業而轉不得自在。乃至世間悉地尚不可得。何況五通等耶。五通等尚無得理。何況如來平等智身耶。是故佛說三乘世間一切功德利益。皆從無相法中而得成辦。如神通有多種。若行者以心離相無著故。乃至能得二乘五通。若
【現代漢語翻譯】 現代漢語譯本 或有出世間的成就，或有無量差別的成就。如今這位成就者，就是出世間第一成就。所謂成就第一常身（永恒不變之身），這常身就是諸佛的金剛不壞之身。見此心時，就是見如來句（見到如來的真諦）。知曉一切法都如十喻（如夢幻泡影等），不生不滅的本性本來就不生。得到這種真實的智慧，就是見到實相（事物的真實面貌）。 雖然這樣說，但修行者仍然不能立即究竟明瞭地見到心性。還有更明瞭的方便法門，就是將『啰』字轉為『覽』字。先前在月輪中觀想『阿』字而觀心，現在將這個『啰』字轉為『覽』字。仍然像之前那樣稍微降低喉嚨，使其不太彎曲也不太僵直，舌頭也高低適宜，來觀想心中的『阿』字。 這個『啰』字是相義（表相之義）。上面的點是大空三昧（證悟空性的禪定），所謂第一無相之法（最根本的無相之法），諸相本來就是空。因為一切相都是不堅固的法，這個相的本體不生，所以等同於大空，也就是堅固實相之法。如此思維一切空句與真理相應，就是不死句（不生不滅的真理）。不死句就是諸佛常住之身。 由此『覽』字方便，遠離一切相，就是常身。常身就是一切法空不死句。如果想要廣大智慧、五神通，成就持明悉地（持咒成就）等長壽童子，如果未得持誦，就是不隨順。廣大智身就是如來身。 所謂一切三乘功德，下至五神通、長壽等事，離開『覽』字無相之門，就沒有獲得的道理。為什麼呢？如果人心執著于相，就會產生蓋纏（煩惱），隨業力而轉，不得自在。乃至世間悉地（世間成就）尚且不可得，何況五通等呢？五通等尚且沒有獲得的道理，何況如來平等智身呢？ 所以佛說三乘世間一切功德利益，都從無相法中而得以成就。如神通有多種，如果修行者以心離相無著，乃至能得二乘五通。若...
【English Translation】 English version There are either supramundane attainments or countless different attainments. Now, this accomplished one is the foremost supramundane attainment. This is the so-called attainment of the first eternal body (permanent and unchanging body). This eternal body is the indestructible vajra body of all Buddhas. Seeing this mind is seeing the Tathagata's phrase (seeing the true essence of the Tathagata). Knowing that all dharmas are like the ten similes (like dreams, illusions, bubbles, shadows, etc.), the nature of non-birth and non-death is inherently unborn. Obtaining this true wisdom is seeing the true nature of reality (the true face of things). Although it is said this way, the practitioner still cannot immediately and completely clearly see the nature of the mind. There is an even clearer expedient method, which is to transform the syllable 'ra' into the syllable 'lam'. Previously, one contemplated the syllable 'a' within the moon and contemplated the mind. Now, further transform this syllable 'ra' into the syllable 'lam'. Still, as before, slightly lower the throat, making it neither too curved nor too stiff, and the tongue should also be at a suitable height, contemplating the syllable 'a' in the heart. This syllable 'ra' is the meaning of appearance (the meaning of phenomena). The dot above is the Great Emptiness Samadhi (meditative absorption on emptiness), the so-called first dharma of no-appearance (the most fundamental dharma of no-appearance), all appearances are inherently empty. Because all appearances are impermanent dharmas, the essence of this appearance is unborn, so it is equivalent to Great Emptiness, which is the dharma of solid true nature. Thinking in this way, all phrases of emptiness correspond to the truth, which is the phrase of non-death (the truth of non-birth and non-death). The phrase of non-death is the eternally abiding body of all Buddhas. Through this expedient method of the syllable 'lam', being apart from all appearances is the eternal body. The eternal body is the phrase of emptiness and non-death of all dharmas. If one desires vast wisdom, the five supernormal powers, to accomplish the vidyadhara siddhi (mantra accomplishment), such as a long-lived youth, if one has not obtained the recitation, then one is not in accordance. The body of vast wisdom is the Tathagata's body. The so-called merits of all three vehicles, down to the five supernormal powers, longevity, and other matters, without the door of no-appearance of the syllable 'lam', there is no meaning of attainment. Why? If a person's mind is attached to appearances, then obscurations and entanglements will arise, following karma and turning, unable to be free. Even worldly siddhis (worldly accomplishments) are unattainable, let alone the five supernormal powers? The five supernormal powers and so on have no reason to be attained, let alone the Tathagata's body of equal wisdom? Therefore, the Buddha said that all merits and benefits of the three vehicles and the world are all accomplished from the dharma of no-appearance. For example, there are many kinds of supernormal powers. If the practitioner's mind is apart from appearances and without attachment, then one can even obtain the five supernormal powers of the two vehicles. If...
更深修。乃至能得菩薩五通。此五通即是入地菩薩自在之用。比於二乘之通。如用日光等彼螢火也。持明者。謂持誦人得妙成就悉地之果。即能遍游一切佛土。供養諸佛成就眾生也。若不觀此離一切相本來空寂法門。此仙亦不可得。此即是入于菩薩地也。長壽。謂于壽自在常住世間。利益眾生親近諸佛。童子。謂壽無量歲常如十六童子。容色鮮妙。亦是持明仙也。經意言。若不隨順如是離一切相法門。此仙尚不可致。何況究竟法身不思議業。真言智發起真實智。是極上一切諸佛財富者。以入覽字門故。離一切諸相即見如來。即是平等大慧真實之智。如是真言之智。於一切法中最在其上。一切諸佛以此為資財。資財是受用義。如是智寶財其數無量。自在受用成辦佛事普施眾生。即是法華大長者義也。菩薩救世者乃至二乘。游涉土地住諸佛剎。有所宣說示現。亦皆由此法門。乃至由此行故得成無上道也。故經云。離一切相則名諸佛也。悉地成就品竟(悉地是真言妙果為此果故而修因行故此中成就者是作業成就)如上金剛手問佛真言去來之相及行。果佛已答竟。
轉字輪漫荼羅行品第八
如來複觀察大眾。以大慈悲修習眼觀察眾生界者。大眾。即是十佛剎土微塵數金剛等會也。如來以無量劫來久修大慈悲之眼。
【現代漢語翻譯】 現代漢語譯本：更深層次的修行，乃至能夠獲得菩薩的五神通。這五神通是入地菩薩自在的運用，相比於二乘（聲聞、緣覺）的神通，就像太陽的光芒比于螢火蟲的光亮。『持明者』，是指持誦真言的人獲得殊勝成就悉地（siddhi，成就）的果位，就能遍游一切佛土，供養諸佛，成就眾生。如果不觀照這遠離一切相、本來空寂的法門，這種仙人也是不可能得到的。這也就是進入菩薩的果位。『長壽』，是指壽命自在，常住在世間，利益眾生，親近諸佛。『童子』，是指壽命無量歲，常常像十六歲的童子一樣，容貌鮮艷美妙，這也是持明仙。經文的意思是說，如果不隨順這樣遠離一切相的法門，這種仙人尚且不能得到，更何況是究竟的法身和不可思議的業用。真言的智慧發起真實的智慧，是至高無上的一切諸佛的財富。因為進入『覽』字門（lam syllable），遠離一切諸相就能見到如來，這就是平等大慧的真實之智。這樣的真言之智，在一切法中最為殊勝。一切諸佛都以此為資財，資財是受用之義。這樣的智慧寶藏其數無量，自在受用，成就佛事，普遍施予眾生，這就是《法華經》中大長者的意義。菩薩救世者乃至二乘，遊歷土地，安住于諸佛剎土，有所宣說示現，也都是由此法門，乃至由此修行而得以成就無上道。所以經文說，『離一切相則名為諸佛』。『悉地成就品』結束（悉地是真言的妙果，爲了這個果而修因行，所以這裡所說的成就，是作業的成就）。以上金剛手（Vajrapani）菩薩問佛關於真言的去來之相以及修行，果位的佛已經回答完畢。 轉字輪漫荼羅行品第八 如來再次觀察大眾，以大慈悲修習的眼睛觀察眾生界。大眾，就是十佛剎土微塵數那麼多的金剛等眾的集會。如來以無量劫以來長久修習的大慈悲之眼。
【English Translation】 English version: Further deeper cultivation, to the point of attaining the five supernormal powers (abhijna) of a Bodhisattva. These five supernormal powers are the free and unhindered use of a Bodhisattva who has entered the ground (bhumi). Compared to the supernormal powers of the Two Vehicles (Shravakas and Pratyekabuddhas), it is like the light of the sun compared to the light of a firefly. 'Vidyadhara' (mantra holder) refers to a person who recites mantras and attains the fruit of supreme accomplishment, siddhi, and is able to travel throughout all Buddha lands, making offerings to all Buddhas and accomplishing the liberation of sentient beings. If one does not contemplate this Dharma gate of being apart from all characteristics and originally empty and quiescent, this kind of immortal is also unattainable. This is entering the Bodhisattva ground. 'Longevity' refers to being free in one's lifespan, constantly dwelling in the world, benefiting sentient beings, and being close to all Buddhas. 'Youth' refers to having a lifespan of immeasurable years, always like a sixteen-year-old youth, with a fresh and beautiful appearance; this is also a Vidyadhara immortal. The meaning of the sutra is that if one does not accord with this Dharma gate of being apart from all characteristics, this kind of immortal cannot be attained, let alone the ultimate Dharmakaya (Dharma body) and inconceivable karmic activities. The wisdom of mantra gives rise to true wisdom, which is the supreme wealth of all Buddhas. Because of entering the 'lam' syllable (lam syllable), one sees the Tathagata (Tathagata) by being apart from all characteristics, which is the true wisdom of equal and great wisdom. Such mantra wisdom is the most supreme among all dharmas. All Buddhas use this as their wealth, and wealth is the meaning of enjoyment. Such a treasure of wisdom is immeasurable, freely enjoyed, accomplishing Buddha activities, and universally bestowing upon sentient beings, which is the meaning of the great elder in the Lotus Sutra. Bodhisattvas, saviors of the world, and even those of the Two Vehicles, traveling through lands, dwelling in Buddha lands, making proclamations and manifestations, all do so through this Dharma gate, and even attain the unsurpassed path through this practice. Therefore, the sutra says, 'Being apart from all characteristics is called all Buddhas.' The chapter on 'Accomplishment of Siddhi' ends (Siddhi is the wonderful fruit of mantra; for the sake of this fruit, one cultivates the causal practices, so the accomplishment mentioned here is the accomplishment of actions). The above is Vajrapani's (Vajrapani) question to the Buddha about the characteristics of the coming and going of mantras and practices, and the Buddha of the fruition has already answered completely. Chapter Eight: The Practice of Turning the Syllable Wheel Mandala The Tathagata again observes the assembly, using eyes of great compassion to observe the realm of sentient beings. The assembly is the gathering of Vajras and others, as numerous as the dust motes in ten Buddha lands. The Tathagata uses the eyes of great compassion that have been cultivated for countless kalpas.
而觀世界亦有意懷。所謂復將宣說微妙方便。令一切世間皆蒙大益也。如是觀已。入甘露生三昧者。如世人飲毒即時夭命。或有遇天甘露而得飲之。即時不老不死。一切諸患疾苦無不除愈。身心清涼快樂得未曾有。今此三昧亦如是。若得聞思修行者即得出世間第一之樂。壽量常住成如來現法之樂也。從此定起。復說一切三世無礙力者。三世無有能破壞者。此明力如是也。破除一切無明煩惱之闇故。名之為明。然明及真言義有差別。若心口出者名真言。從一切身份任運生者。名之為明也。由增長義故女聲呼之。如王以尊位故其妃亦復尊重。故云明妃也。如上金剛手初問佛。佛即從初至究竟。皆答此問。中間他語間斷。今佛復騰前意而答也。如上覽字門義已略說訖。今依前。佛為修真言行者。欲令眾緣具足速得無上道故。復從甘露生三昧起。說此明妃也。
伽伽那三迷(等空也)阿缽羅底三迷(問之)薩嚩怛多揭多(一切如來也)三曼多奴揭底(與諸如來同至所住也更問)伽伽那三迷(等空重言)縛羅落叉奶(縛羅勝愿也落叉相也)
伽伽那三迷者。伽伽是行義。重言行者。明即此行即無所有。則行無行也。先指次破壞也。謂此無相無礙之法。于空無量無礙無所不遍。然復有異義。所以者何。若一切法直爾如
【現代漢語翻譯】 現代漢語譯本：並且觀察世界也懷有用意，就是再次宣說微妙的方便法門，使一切世間都能得到巨大的利益。這樣觀察之後，進入甘露生三昧的人，就像世人喝了毒藥立刻喪命，或者有人遇到天上的甘露而得以飲用，立刻就能不老不死，一切的疾病痛苦沒有不被消除痊癒的，身心清涼快樂，得到前所未有的感受。現在的這個三昧也是這樣，如果能夠聽聞、思考、修行，就能得到出世間第一的快樂，壽命長久常住，成就如來現世的快樂。從這個禪定中出來，又說一切三世無礙力，三世之中沒有能夠破壞的。這是說明力量是這樣的。破除一切無明煩惱的黑暗，所以稱之為明。然而明和真言的意義有差別，如果是從心口說出來的，叫做真言，從一切身份自然而然產生的，稱之為明。因為有增長的意義，所以用女聲來稱呼它。如同國王因為尊貴的地位，他的妃子也同樣受到尊重，所以叫做明妃。如同前面金剛手菩薩最初問佛，佛就從開始到最終，都回答這個問題。中間被其他話語打斷，現在佛再次提起前面的意思來回答。如同前面瀏覽字門義已經簡略地說完了，現在依照前面所說，佛爲了修持真言的修行者，想要使各種因緣具足，迅速得到無上道，所以又從甘露生三昧出來，宣說這個明妃。 『伽伽那三迷』（Gagana-samemi，等同虛空），『阿缽羅底三迷』（Aprati-samemi，詢問），『薩嚩怛多揭多』（Sarva-tathagata，一切如來），『三曼多奴揭底』（Samanta-anugati，與諸如來同至所住，再次詢問），『伽伽那三迷』（Gagana-samemi，等同虛空，重複），『縛羅落叉奶』（Vara-lakshani，殊勝的願望，相）。 『伽伽那三迷』，伽伽是行動的意思，重複行動，說明這個行動就是一無所有，那麼行動就是沒有行動。先指示，然後破壞。說這個無相無礙的法，在虛空中無量無礙，無所不遍。然而又有不同的意義，為什麼呢？如果一切法直接就像……
【English Translation】 English version: Moreover, observing the world also carries an intention, which is to further proclaim the subtle and expedient means, enabling all beings in the world to receive great benefit. Having observed in this way, one who enters the Amrita-birth Samadhi (sweet dew concentration) is like a person who drinks poison and immediately dies, or like one who encounters heavenly Amrita (sweet dew) and drinks it, immediately becoming ageless and immortal. All illnesses and sufferings are eliminated and healed without exception, the body and mind are cool and joyful, attaining what has never been experienced before. This Samadhi is also like this; if one can hear, contemplate, and practice it, one will attain the supreme joy of transcending the world, with lifespan enduring and abiding, achieving the joy of the Tathagata's (如來) present-life bliss. Arising from this Samadhi, one further speaks of the unobstructed power of all three times (past, present, future); there is nothing in the three times that can destroy it. This explains that the power is like this. It destroys the darkness of all ignorance and afflictions, therefore it is called 'Ming' (明, light or wisdom). However, there is a difference in meaning between 'Ming' and 'Dharani' (真言, mantra). If it comes from the mouth and mind, it is called 'Dharani'; if it arises spontaneously from all parts of the body, it is called 'Ming'. Because of the meaning of growth, it is called with a female voice. Just as the king is respected because of his noble position, his consort is also respected, therefore it is called 'Mingfei' (明妃, wisdom queen). Just as Vajrapani (金剛手) initially asked the Buddha, the Buddha answered this question from beginning to end. Interrupted by other words in between, now the Buddha raises the previous meaning again to answer. Just as the meaning of browsing the letter-gate has been briefly explained above, now according to what was said before, the Buddha, for the practitioners of Dharani, wants to make all conditions complete and quickly attain the unsurpassed path, so he arises again from the Amrita-birth Samadhi and proclaims this 'Mingfei'. 『Gagana-samemi』 (伽伽那三迷, equal to space), 『Aprati-samemi』 (阿缽羅底三迷, asking), 『Sarva-tathagata』 (薩嚩怛多揭多, all Tathagatas), 『Samanta-anugati』 (三曼多奴揭底, together with all Tathagatas arriving at the dwelling place, asking again), 『Gagana-samemi』 (伽伽那三迷, equal to space, repeated), 『Vara-lakshani』 (縛羅落叉奶, excellent wish, sign). 『Gagana-samemi』, Gagana (伽伽那) is the meaning of action, repeating the action, explaining that this action is nothing at all, then the action is no action. First indicating, then destroying. Saying that this formless and unobstructed Dharma (法, law, teaching) is immeasurable and unobstructed in space, pervading everywhere. However, there is another meaning, why? If all Dharmas are directly like...
空者。即是無過患無功德。今此中雖無相無礙猶如虛空。而具一切如來真實功德。無所不備。故次明第二句義也。雖舉此空為況。然有無量無邊離相之德。非虛空所能喻也。此功德者。即是等於如來。是一切如來所至之處也(第三句也更問)。次復言伽伽那三迷者。雖具萬德而無所表示。同於大空故重言也(更問句義)。此中雲無礙力者。不可破壞義亦是無相義。以無礙無相故不可破壞也。佛於三昧中現此明妃也。口說名真言陀羅尼(男聲也)身現曰明。以此善男子明妃如來身無二境界。由是力故。佛菩薩大名稱。得無礙法。能苦除滅者。言此明妃者即同如來之身。若不悟此理無由成佛。若證無相無礙理。即是於法而得自在成就菩提。如是無相。即是如來甚深境界。唯佛與佛乃能知之。故言是佛境界也。十方三世佛及菩薩。由入此門故。遍於法界普門示現。成就眾生無有窮盡也。是故得大名稱聞於十方。故云大名稱也。得無礙法者。以無障無相無掛礙故。能除一切眾生身口之苦。真實不虛。皆令究竟至於無上大菩提樂也。猶不了真諦故言無明。由無明故。即有諸行而生種種諸苦。雖菩薩入于地位。然由未了如來甚深秘密之境。即是微細無明亦復是苦。今佛為彼等故。咸令究竟佛之境界。故云除一切苦也。除無明苦。即
【現代漢語翻譯】 現代漢語譯本 『空』的含義，是指既沒有過失也沒有功德。現在這裡雖然沒有形相，沒有障礙，如同虛空一般，卻具備一切如來的真實功德，沒有任何欠缺。所以接下來解釋第二句的含義。雖然用『空』來比喻，但它具有無量無邊的離相之德，不是虛空所能比擬的。這種功德，就等同於如來，是一切如來所到達的境地（第三句，更進一步提問）。 再次說到『伽伽那三迷』（Gagana-sameness，與虛空相等），雖然具備萬德卻不顯現，如同大空一樣，所以重複說明（更進一步提問句子的含義）。這裡說的『無礙力』，是不可破壞的意思，也是無相的含義。因為無礙無相，所以不可破壞。佛在三昧（Samadhi，禪定）中顯現這位明妃（Vidyarajni，明咒女）。口中說出的稱為真言陀羅尼（Mantra-dharani，真言總持）（男聲），身體顯現的稱為『明』。因為這位善男子明妃與如來身沒有兩種境界的差別，由於這種力量，佛菩薩得到大名稱，得到無礙法，能夠消除苦難。說這位明妃等同於如來的身體，如果不領悟這個道理，就沒有辦法成佛。如果證悟無相無礙的道理，就是於法自在，成就菩提（Bodhi，覺悟）。 像這樣無相，就是如來甚深的境界，只有佛與佛才能瞭解。所以說是佛的境界。十方三世一切諸佛以及菩薩，因為進入此門，所以能夠遍於法界，普門示現，成就眾生沒有窮盡。因此得到大名稱，聞名於十方，所以說『大名稱』。得到無礙法，因為沒有障礙，沒有形相，沒有牽掛，所以能夠消除一切眾生身口之苦，真實不虛，都能最終到達無上大菩提的快樂。 因為不瞭解真諦，所以稱為無明（Avidya，無明）。因為無明，所以產生諸行，進而產生種種苦難。即使菩薩進入地位，但因為沒有了解如來甚深秘密的境界，這就是微細的無明，也是苦難。現在佛爲了他們，讓他們最終到達佛的境界，所以說消除一切苦難。消除無明之苦，就是...
【English Translation】 English version 『Emptiness』 means neither having faults nor merits. Now, although there is no form and no obstruction here, like the void, it possesses all the true merits of the Tathagata (如來，Thus Come One), without any deficiency. Therefore, the meaning of the second sentence is explained next. Although 『emptiness』 is used as a metaphor, it has immeasurable and boundless merits of being free from form, which cannot be compared to the void. This merit is equal to the Tathagata and is the place where all Tathagatas arrive (the third sentence, further questioning). Again, speaking of 『Gagana-sameness』 (伽伽那三迷, with 空相等), although it possesses myriad virtues, it does not manifest them, like the great void, so it is repeated (further questioning the meaning of the sentence). The 『unobstructed power』 mentioned here means indestructible, which is also the meaning of formlessness. Because it is unobstructed and formless, it cannot be destroyed. The Buddha manifests this Vidyarajni (明妃, Wisdom Queen) in Samadhi (三昧, concentration). What is spoken from the mouth is called Mantra-dharani (真言陀羅尼, mantra-total-retention) (male voice), and what is manifested by the body is called 『Vidya』 (明, wisdom). Because this virtuous man, Vidyarajni, and the Tathagata's body have no difference in realm, due to this power, the Buddhas and Bodhisattvas (菩薩, enlightened beings) obtain great fame, obtain unobstructed Dharma, and can eliminate suffering. Saying that this Vidyarajni is equal to the Tathagata's body, if one does not understand this principle, there is no way to become a Buddha. If one realizes the principle of formlessness and unobstructedness, one is free in the Dharma and achieves Bodhi (菩提, enlightenment). Such formlessness is the profound realm of the Tathagata, which only Buddhas can understand. Therefore, it is said to be the realm of the Buddha. All Buddhas and Bodhisattvas in the ten directions and three times, because they enter this gate, can pervade the Dharma realm, universally manifest, and accomplish sentient beings without end. Therefore, they obtain great fame and are known in the ten directions, so it is said to be 『great fame.』 Obtaining unobstructed Dharma, because there is no obstruction, no form, and no attachment, it can eliminate the suffering of body and speech of all sentient beings, truly and without falsehood, and ultimately lead to the supreme great Bodhi bliss. Because they do not understand the true meaning, it is called Avidya (無明, ignorance). Because of ignorance, actions arise, and then various sufferings arise. Even if Bodhisattvas enter the stage, but because they have not understood the profound and secret realm of the Tathagata, this is subtle ignorance, which is also suffering. Now, for their sake, the Buddha leads them to ultimately reach the realm of the Buddha, so it is said to eliminate all suffering. Eliminating the suffering of ignorance is...
是與其不思議解脫諸佛無量無邊功德現法之樂也。妃者。如世女人能生男女。令種胤不絕。此明能生一切如來所有功德。故義云妃也。行者修真言行時。雖如上有種種方便。然須持此明妃。若不爾者眾德不具也。時毗盧遮那諸佛。尋念我始初不生金剛執力故。告上首執金剛言者。如來從甘露生三昧起已。尋念我本初不生一切佛身。由不生故即與諸佛無二體。故如是取本不生阿字。加持自身及執金剛而告之也。以不生加持之也。如是思念已。方便告上首諸金剛也。上首者。非但秘密主。一切皆入阿字門。即是無言體主而已。十佛剎土諸執金剛皆是上首也。諦聽善男子。字輪轉名漫荼羅行品中廣。真言門修行菩薩。作佛事能住彼前者。輪謂阿字門。此一字中入一切字。入此一字。於一切法旋轉無礙也。如世人之輪。不轉則已轉則無有窮盡。尋其首尾亦不可了知。故名輪也。又如世間之輪。若旋轉時。能斷一切草木之類。隨彼根莖枝葉。遇此輪者無不摧破。何以故。以邊刃利故。此阿字輪亦復如是能除一切無明煩惱。隨彼所聞無不摧滅也。漫荼羅是清凈義。下更釋之。品廣者。此中之義能遍一切處。品者只是一分之名也。廣義如輪無有斷盡。然此一分之經。亦不離此輪。故以為名也。諸品皆云廣者準此(即是言略故一分義廣
【現代漢語翻譯】 現代漢語譯本：這勝過思議無法理解的諸佛無量無邊的功德和現世的快樂。『妃』（指明妃，智慧的象徵）就像世間的女子能夠生育子女，使家族血脈不至於斷絕一樣，這表明明妃能夠產生一切如來所有的功德，所以稱之為『妃』。修行者修持真言時，即使有如上所說的種種方便，仍然必須持有此明妃，如果不是這樣，那麼各種功德就不會完備。當時，毗盧遮那（Vairocana，光明遍照）諸佛，想到我最初沒有生出金剛執持的力量，所以告訴上首執金剛（Vajrapani，金剛手菩薩）說：如來從甘露生三昧（Amrita-born Samadhi，從甘露中誕生的三昧）中出來后，想到我本初沒有生出一切佛身，由於沒有生出，就與諸佛沒有二體之分，所以這樣取本不生的阿字（A字，種子字，代表本不生），加持自身和執金剛，並告訴他。用不生來加持他們。這樣思念之後，方便地告訴上首諸金剛。所謂『上首』，不僅僅是秘密主（Guhyapati，指金剛手菩薩），一切都進入阿字門，也就是無言的本體之主。十佛剎土（Buddha-kshetra，佛的國土）的諸執金剛都是上首。仔細聽著，善男子，『字輪轉名漫荼羅行品』（Akshara-chakra-nama-mandala-caryā-prakarana，字輪轉名曼荼羅行品）中廣泛地講述了，真言門修行菩薩，做佛事能夠安住于彼前者，『輪』指的是阿字門，這一個字中包含了一切字，進入這一個字，對於一切法旋轉都沒有障礙。就像世間的車輪，不轉動就停止了，轉動起來就沒有窮盡，尋找它的首尾也無法瞭解，所以叫做『輪』。又像世間的車輪，如果旋轉起來，能夠斬斷一切草木之類，無論它們的根莖枝葉，遇到這個車輪沒有不被摧毀的。為什麼呢？因為邊緣鋒利。這個阿字輪也像這樣，能夠去除一切無明煩惱，無論他們所聽到的，沒有不被摧毀的。『漫荼羅』（Mandala，壇城）是清凈的意思，下面會進一步解釋。『品廣』的意思是，這裡面的意義能夠遍及一切處，『品』只是一個部分的名字。廣義就像車輪一樣沒有斷絕。然而這一部分的經，也不離開這個輪，所以用這個來命名。諸品都說『廣』，可以參照這個（意思是說言語簡略，所以一個部分的意義很廣）。
【English Translation】 English version: This surpasses the inconceivable and immeasurable merits and present-life bliss of all Buddhas. 'Consort' (referring to Vidyā, the symbol of wisdom), is like a woman in the world who can give birth to sons and daughters, so that the family lineage is not cut off. This shows that the consort can generate all the merits of all Tathagatas (Tathāgata, Thus Come One), so it is called 'Consort'. When a practitioner practices mantra, even if there are various means as mentioned above, he must still hold this Vidyā. If not, then all kinds of merits will not be complete. At that time, Vairocana Buddhas, thinking that I did not initially generate the power of Vajra-holding, told the chief Vajrapani: After the Tathagata arose from the Amrita-born Samadhi, he thought that I did not initially generate all Buddha-bodies. Because it was not generated, there is no distinction between me and all Buddhas. Therefore, in this way, take the un-born syllable A (A, seed syllable, representing non-origination), bless oneself and Vajrapani, and tell him. Bless them with non-origination. After thinking like this, he expediently told the chief Vajras. The so-called 'chief' is not only the Guhyapati (referring to Vajrapani), but everything enters the A-syllable gate, that is, the master of the unspoken essence. All Vajras in the ten Buddha-kshetras are chiefs. Listen carefully, good man, the 'Akshara-chakra-nama-mandala-caryā-prakarana' extensively describes that the Bodhisattva who practices in the mantra-gate, doing Buddha-deeds can abide in that former one. 'Chakra' refers to the A-syllable gate. This one syllable contains all syllables. Entering this one syllable, there is no obstacle to the rotation of all dharmas. Just like the wheel in the world, it stops when it does not rotate, and there is no end when it rotates. It is impossible to know its beginning and end, so it is called 'wheel'. Also, like the wheel in the world, if it rotates, it can cut off all kinds of grass and trees. No matter their roots, stems, branches, and leaves, those who encounter this wheel will be destroyed. Why? Because the edge is sharp. This A-syllable wheel is also like this, it can remove all ignorance and afflictions. No matter what they hear, nothing is not destroyed. 'Mandala' means purity, which will be further explained below. The meaning of 'Prakarana' is that the meaning in it can pervade everywhere. 'Prakarana' is just the name of a part. The broad meaning is like a wheel without end. However, this part of the sutra does not depart from this wheel, so it is named with this. All chapters say 'extensive', which can be referred to this (meaning that the words are brief, so the meaning of one part is broad).
故無盡也)本不生者即是阿字輪。入此輪即是與諸佛同體無二也。佛為成就修真言行菩薩故。欲說此阿字輪。而先嘆其功德。若得此輪。能令諸菩薩普門示現。以一切眾生所喜見身。普住其前而化度之。以大因緣而作佛事。故云住彼前也。爾時執金剛頂禮佛。金剛旋下相應。下金剛蓮花坐已嘆佛者。此菩薩。以金剛杵上而有蓮華臺。以此為坐也。金剛即是諸佛智印。此佛智印。大漫荼羅之臺故有所表也。如擲金剛慧虛空中。迴轉而下於地。此菩薩亦爾。聞佛更說阿字輪故。歡喜踴躍。即時此臺。于金剛上旋轉無量。從坐而下為佛作禮。當下時。與擲杵空中迴旋而下相似。故云與彼相應也。此亦表佛智無礙也。為聞法恭敬故。下地致敬也。歸命菩提心者。即是歸命一切眾生心也(如上云此心菩提)。歸命菩提心發生者。又復頂禮能發生此心者(即是凈菩提心入明門者也)稽首行體地波羅蜜者。次歸敬真言行體。行體即是其地地及波羅蜜也。敬禮先造作者。以一切眾生。雖有此菩提之心而不能自了故。歸命古昔發心成果轉示眾生者。念大恩故又更禮拜也。重言歸命頂禮者。此義大同小異。重言者恭敬深至故爾也。如此嘆佛已復請者。如世人養蠶為利故而善養之。此亦如是。為請佛更說深義。自利利他故。先嘆佛也。空證。
【現代漢語翻譯】 現代漢語譯本 因此說是無盡的。原本不生不滅的就是阿字輪（A-kara，梵文字母「阿」的象徵，代表宇宙萬物的本源）。進入此輪，就是與諸佛同體無二。佛爲了成就修持真言的菩薩，想要宣說此阿字輪，所以先讚歎它的功德。如果得到此輪，能使諸菩薩以普門示現的方式，用一切眾生喜聞樂見的身相，普遍住在他們面前來化度他們，以大因緣來做佛事，所以說『住彼前』。當時，執金剛（Vajrapani，手持金剛杵的菩薩）頂禮佛，金剛旋轉下降相應，下降到金剛蓮花座后讚歎佛。這位菩薩，以金剛杵之上承托蓮花臺作為座位。金剛即是諸佛的智印（Jnana-mudra，智慧的象徵）。此佛智印，是大曼荼羅（Mandala，壇城）之臺，所以有所表徵。如同投擲金剛慧（Vajra-jnana，金剛智慧）于虛空中，迴轉而下於地，此菩薩也是如此。聽聞佛陀將要宣說阿字輪，歡喜踴躍，即時此臺，于金剛上旋轉無量，從座位上下來為佛作禮。下降時，與投擲金剛杵在空中迴旋而下相似，所以說『與彼相應』。這也表示佛智無礙。爲了聽聞佛法表示恭敬，所以下地致敬。『歸命菩提心』，就是歸命一切眾生之心（如上所說此心即菩提）。『歸命菩提心發生者』，又再次頂禮能發生此心者（即是清凈菩提心進入明門者）。『稽首行體地波羅蜜』，接著歸敬真言行體，行體即是其地地及波羅蜜（Paramita，到彼岸）。敬禮先造作者，因為一切眾生，雖有此菩提之心卻不能自己覺悟，所以歸命古昔發心成果並轉示眾生者，感念大恩所以又再次禮拜。重複說歸命頂禮，此義大同小異，重複說是因為恭敬深切。如此讚歎佛后又請法，如同世人養蠶爲了獲取利益而善加養護，這也是如此，爲了請佛更說深奧的義理，自利利他，所以先讚歎佛。空證（Sunyata-siddhi，證悟空性）。
【English Translation】 English version Therefore, it is said to be inexhaustible. That which is originally unborn is the A-kara wheel (A字輪, the symbol of the Sanskrit letter 'A', representing the origin of all things in the universe). Entering this wheel means being one and the same with all Buddhas. The Buddha, in order to help Bodhisattvas who practice mantra achieve enlightenment, wants to explain this A-kara wheel, so he first praises its merits. If one obtains this wheel, it can enable the Bodhisattvas to manifest in various forms, using forms that are pleasing to all sentient beings, to dwell universally before them to transform and liberate them, and to perform Buddha-deeds with great causes and conditions, hence the saying 'dwell before them'. At that time, Vajrapani (執金剛, the Bodhisattva holding the vajra) prostrated before the Buddha, the vajra rotated and descended accordingly, and after descending onto the vajra lotus seat, praised the Buddha. This Bodhisattva has a lotus platform on top of the vajra as his seat. The vajra is the Jnana-mudra (智印, wisdom seal) of all Buddhas. This Buddha-wisdom seal is the platform of the great Mandala (曼荼羅, sacred diagram), so it has a representation. It is like throwing the Vajra-jnana (金剛慧, vajra wisdom) into the empty space, rotating and descending to the ground, and this Bodhisattva is also like this. Hearing that the Buddha was about to explain the A-kara wheel, he rejoiced and danced, and immediately this platform rotated infinitely on the vajra, descended from the seat to prostrate before the Buddha. When descending, it was similar to throwing the vajra in the air, rotating and descending, so it is said 'corresponding to it'. This also represents the unobstructed wisdom of the Buddha. To show respect for hearing the Dharma, he descended to the ground to pay homage. 'Taking refuge in the Bodhicitta (菩提心, mind of enlightenment)' means taking refuge in the mind of all sentient beings (as mentioned above, this mind is Bodhi). 'Taking refuge in the arising of the Bodhicitta' means again prostrating before the one who can cause this mind to arise (that is, the one who enters the clear gate with a pure Bodhicitta). 'Bowing to the practice-body ground Paramita (波羅蜜, perfection)' means then taking refuge in the practice-body of mantra, the practice-body being its ground and Paramita. Paying homage to the first creator, because all sentient beings, although they have this Bodhi-mind, cannot realize it themselves, so taking refuge in those who in ancient times generated the mind, achieved the result, and turned to show sentient beings, grateful for the great kindness, so again bowing. Repeating 'taking refuge and prostrating' means that the meaning is largely the same with slight differences, repeating it is because the respect is deep and sincere. After praising the Buddha in this way, he then requests the Dharma, just as people raise silkworms to take good care of them for profit, this is also like that, in order to ask the Buddha to explain deeper meanings, for self-benefit and benefiting others, so first praise the Buddha. Sunyata-siddhi (空證, realization of emptiness).
即是證於無相無礙平等之法也。白佛言世尊。唯愿法王宣說。哀愍我及一切眾生故。法王者。於法自在故名為王。愿哀愍我及護念我。及為利眾生故。為法王哀愍我故。護念我故為眾生利故。如說修真言行者令得圓滿故。愿佛更說阿字輪也。圓滿者。隨彼上中下行。各隨性分而得利益。皆當成就妙果也。次佛告秘密主言。我初。諸最勝佛世所依稱號者。將說秘藏。先自嘆德。以此法難信故。如將說法華亦同嘆也。本初即是壽量義(更問)。世所依者。如一切草木皆依于地而得增長。又如商人依于導師。入海者依于船師。病苦者歸依大醫。此有多門皆當說。今佛亦爾。為一切依也。然更有深意。雖云自嘆即是說法意也。如梵音云我者。于中即有阿聲(案本)即本不生義也。此常住不生之體。即是一切之所依止也。稱號者我覺此不生故。一切世人稱號為佛。非平等法界有如是名也。說法無等比。此無比中。諸外道所說皆是有上之法。故云有比。凡一切不了內證秘密法者。皆是外道也。由佛說此無可等比況喻法故。說法亦無比也。又此中我ma 字(又么聲即是不生義也亦是嘆中說法更問也)本寂無有上者。此本字中即有阿聲。即不生義。以不生故即是不滅。是故本來寂然。此法第一微妙更無過也。能寂諸根故。六根常凈諸
【現代漢語翻譯】 現代漢語譯本： 這就是證悟于無相無礙平等的法。金剛手菩薩稟告佛說：『世尊，唯愿法王宣說此法，慈悲憐憫我和一切眾生。』 佛被稱為『法王』，是因為於法自在，故名為王。愿佛慈悲憐憫我，護念我，並且爲了利益眾生。爲了法王慈悲憐憫我，護念我，爲了眾生的利益，如所說修持真言行者，令其得到圓滿的成就。愿佛再次宣說阿字輪的法義。所謂的『圓滿』，是說隨其上、中、下三種根器，各自隨其本性而得到利益，都應當成就妙果。 接著，佛告訴金剛手菩薩說：『我最初，諸最殊勝的佛所依仗的稱號，將要宣說秘藏，先自我讚歎功德，因為此法難以令人相信。』 就像將要宣說《法華經》時，也同樣要讚歎一樣。『本初』即是壽量的意義（需要進一步詢問）。『世所依』，就像一切草木都依賴於大地而得以生長，又如商人依賴於導師，入海的人依賴於船師，病苦的人歸依大醫。這有很多種譬喻，都應當說明。現在佛也是這樣，為一切眾生的所依。然而更有深意，雖然說是自我讚歎，實際上是說法的用意。如梵音說『我』（ma）字，其中就有阿（a）聲，即本不生的意義。這常住不生的本體，就是一切眾生所依止的。 『稱號』，是因為我覺悟了這不生的道理，所以一切世人稱我為佛。並非在平等的法界中有這樣的名稱。說法是無與倫比的，在這無比之中，諸外道所說的都是有上的法，所以說是有比。凡是一切不瞭解內證秘密法的人，都是外道。因為佛宣說這無可等比譬喻的法，所以說法也是無比的。又，這其中的『我』（ma）字（又么聲即是不生義也，也是讚歎中說法，需要進一步詢問），本來寂靜沒有比它更高的。這『本』字中就有阿（a）聲，即不生的意義。因為不生所以就是不滅，因此本來寂然。此法第一微妙，再沒有超過它的了。能寂靜諸根，六根常凈……
【English Translation】 English version: This is the realization of the Dharma of non-form, non-obstruction, and equality. Vajrapani Bodhisattva reported to the Buddha, 'World Honored One, may the Dharma King proclaim this Dharma, with compassion for me and all sentient beings.' The Buddha is called 'Dharma King' because he is at ease with the Dharma, hence the name King. May the Buddha have compassion on me, protect me, and benefit all sentient beings. For the Dharma King to have compassion on me, protect me, and for the benefit of sentient beings, as it is said that practitioners of mantra should be enabled to attain perfect accomplishment. May the Buddha further explain the Dharma of the 'A' syllable wheel. 'Perfect accomplishment' means that according to the superior, middle, and inferior capacities, each according to their nature, they receive benefits and should all attain wonderful fruits. Then, the Buddha told Vajrapani Bodhisattva, 'I, in the beginning, the title relied upon by all the most supreme Buddhas, will proclaim the secret treasury, first praising my own merits, because this Dharma is difficult to believe.' Just as when the Lotus Sutra is about to be proclaimed, it is also necessary to praise it. 'Original beginning' is the meaning of lifespan (further inquiry needed). 'Reliance of the world' is like all plants and trees rely on the earth to grow, and merchants rely on guides, those entering the sea rely on boatmen, and those suffering from illness rely on great physicians. There are many such analogies that should be explained. Now the Buddha is also like this, the reliance of all sentient beings. However, there is a deeper meaning, although it is said to be self-praise, it is actually the intention of teaching the Dharma. For example, the Sanskrit word 'I' (ma) contains the sound 'A' (a), which means non-birth. This permanent and non-arising essence is what all sentient beings rely on. 'Title' is because I have awakened to the principle of non-birth, so all people call me Buddha. It is not that there is such a name in the equal Dharma realm. The Dharma teaching is unparalleled, and among this unparalleled, what the heretics say are all Dharmas with a superior, so it is said to be comparable. All those who do not understand the inner realization of the secret Dharma are heretics. Because the Buddha proclaims this Dharma that cannot be compared or likened, the Dharma teaching is also unparalleled. Also, the word 'I' (ma) in this (also the sound 'ma' means non-birth, also praising the Dharma, further inquiry needed), is originally silent and there is nothing higher than it. In this word 'original' there is the sound 'A' (a), which means non-birth. Because of non-birth, it is non-extinction, therefore it is originally silent. This Dharma is the most subtle and wonderful, and there is nothing beyond it. It can silence the senses, and the six senses are always pure...
惡永滅故云寂也。此阿字即是一切佛心也。今佛偈中說此阿字者。即是說自證法中一切語意中。雖有所說。然此內證之境終不可了知。由自證法不可說故。佛雖自嘆美。即是稱歎此阿字也。以此字本初以來是世所依。今說此自證之法。非彼二乘外道之境。于彼法中無可喻況之者。故云無比也。如飲水者冷熱自知。尚不可為不飲人說。況如來境耶(當引深密)然佛以加持力故。說此不可說不可說之法。令金剛藏等皆得知之。此事即為希有也(云本寂者當知本來寂滅之法一切二乘外道中所無非彼心境所及也)由加持故。執金剛並諸菩薩。佛菩提座勝愿能現。謂佛說此偈已。以佛神力加之。爾時諸金剛菩薩即能現菩提座也。此座者。但以世間意說。但是座處耳。然西方名此座為滿荼。滿荼者。是堅固義是不動義。是更無等比義是遍周法界義。今現此菩提坐。亦如酪中現蘇。諸味共會一處而不相離(更問)加持故能現也。此座即是如來功德之所莊嚴。無量大愿之所成就。即同佛身。普現一切眾生界中而作佛事。故云勝愿也。佛虛空如無戲論。從行無二與理相應相。成就是業者。即此座者。猶如虛空離一切分別。雖諸菩薩如是修行種種方便。然亦無二無別。不離如是妙理。故云理相應也。如行行者。彼得果亦如是。即同彼座無二
【現代漢語翻譯】 現代漢語譯本 惡永滅故云寂也。之所以稱之為『寂』，是因為惡念永遠消滅。此『阿』字（種子字，代表佛的清凈心）即是一切佛心的體現。如今佛偈中述說此『阿』字，便是述說在自證法（通過自身修行證悟的真理）中，一切言語意念雖然有所表達，然而這內在證悟的境界終究無法完全瞭解。由於自證法不可言說，所以佛雖然自我讚歎，實際上是稱讚此『阿』字。因為此字從本初以來就是世間所依靠的。現在所說的這種自證之法，不是那些聲聞緣覺（二乘）和外道的境界，在他們的法中沒有可以比擬的，所以說是『無比』的。如同飲水的人自己知道水的冷熱，尚且無法為沒有飲水的人描述，更何況是如來的境界呢？（應當參考《深密解脫經》） 然而佛憑藉加持力，述說這不可說不可說的法，讓金剛藏（菩薩名）等都能夠得知。這件事就是非常稀有的（說『本寂』，應當知道本來寂滅之法是所有二乘和外道所沒有的，不是他們的心境所能達到的）。由於佛的加持，執金剛（菩薩名）以及諸位菩薩，能夠顯現佛菩提座的殊勝願力。意思是說佛說完這偈頌之後，憑藉佛的神力加持，當時諸位金剛菩薩就能夠顯現菩提座。這個座，只是用世間的語言來描述，實際上只是一個座位而已。然而在西方稱呼這個座為『滿荼』（Mandala，壇城）。『滿荼』的意思是堅固，是不動，是更無等比，是遍周法界。現在顯現這個菩提座，也如同從牛奶中提煉出酥油，各種味道匯聚在一處而不互相分離（需要進一步詢問）。 因為佛的加持才能顯現。這個座就是如來功德所莊嚴，無量大愿所成就，等同於佛身，普遍顯現在一切眾生界中而行佛事，所以說是殊勝的願力。佛的境界如同虛空一樣沒有戲論，從修行到證果沒有差別，與真理的實相相應，成就事業。也就是說，這個座猶如虛空，遠離一切分別。雖然諸位菩薩這樣修行種種方便法門，然而也沒有差別，不離開如是妙理，所以說是與真理相應。如同修行者，他們得到的果報也是如此，與那個座沒有差別。
【English Translation】 English version 'It is called 'silent' because evil is eternally extinguished. This 'Ah' syllable (seed syllable, representing the pure mind of the Buddha) is the embodiment of the minds of all Buddhas. Now, the verse of the Buddha speaks of this 'Ah' syllable, which is to say that in the self-realized Dharma (truth realized through one's own practice), although all words and thoughts express something, the state of this inner realization can never be fully understood. Because the self-realized Dharma is inexpressible, although the Buddha praises himself, he is actually praising this 'Ah' syllable. Because this syllable has been the foundation of the world since the beginning. The self-realized Dharma now spoken of is not the realm of the Shravakas and Pratyekabuddhas (Two Vehicles) and external paths; there is nothing comparable to it in their Dharma, so it is said to be 'incomparable'. Just as a person who drinks water knows the coldness or heat of the water for themselves, and cannot describe it to someone who has not drunk it, how much more so is the realm of the Tathagata? (One should refer to the Samdhinirmocana Sutra).' However, the Buddha, through the power of his blessings, speaks of this inexpressible Dharma, enabling Vajragarbha (name of a Bodhisattva) and others to understand it. This is a very rare thing (to say 'originally silent' is to know that the Dharma of original silence is not possessed by all Two Vehicles and external paths, and is beyond the reach of their minds). Because of the Buddha's blessings, Vajrapani (name of a Bodhisattva) and all the Bodhisattvas are able to manifest the supreme vows of the Buddha's Bodhi seat. This means that after the Buddha spoke this verse, through the power of the Buddha's blessings, the Vajra Bodhisattvas were able to manifest the Bodhi seat. This seat is only described in worldly language, and is actually just a seat. However, in the West, this seat is called 'Mandala'. 'Mandala' means firm, immovable, incomparable, and pervading the Dharma realm. The manifestation of this Bodhi seat is like extracting ghee from milk, where all flavors gather in one place without separating from each other (further inquiry is needed). It is manifested because of the Buddha's blessings. This seat is adorned by the merits of the Tathagata and accomplished by immeasurable great vows, being equal to the Buddha's body, universally manifested in all realms of sentient beings to perform the deeds of the Buddha, so it is said to be a supreme vow. The Buddha's realm is like space, without frivolous discussions. There is no difference from practice to realization, corresponding to the true nature of reality, accomplishing the work. That is to say, this seat is like space, free from all distinctions. Although the Bodhisattvas practice various skillful means in this way, there is no difference, not departing from such wonderful truth, so it is said to be in accordance with the truth. Just like practitioners, the fruits they obtain are also the same, without difference from that seat.
無別。成就者。謂修行者之所成就悉地也。於時佛諸支分身。皆悉出現是字。於一切世間出世間聲聞緣覺靜慮及觀。悉地成就勤修者。謂遍佛身份。佛身份皆現此阿字真言。此阿字門。即是世出世間二乘定觀等之慧命也(攝心不散名定次當觀照如行者初攝心時觀圓明等是觀也以下義勢常相連也)如壽一字。諸壽同種子同命同依處同救度同現者。如上世出世間一切所作妙業。阿字即為彼命。如人若無命。根一切作事皆悉棄廢。一切世出世間功德定慧等亦爾。若離阿字門。即不得增益成就。如彼死人無所能為。復阿字是開口聲也。若無阿聲即不能開口。口若不開者一切字皆無。是故阿字為一切字之種子。當知一切萬行亦如是。以阿字門而為種子。若離阿字亦不成也。同依處者。如眾生等若無大地則無住處。此阿字門亦如是。若離阿字即無所依處也。救度亦同者。當知阿字門。即是一切世間之大救護也。末後云現者如上佛為菩薩大眾現金剛座故。此一切勝義皆能悉現也。次即說此真言門。謂南謨三曼多佛陀喃(敬禮普遍佛等也)阿(此正是阿字真言門)善男子此真言者。十方諸佛以法身同所加持。諸有修行之者。以此真言故。即能作諸佛事。乃至普現色身。為一切眾生界開示佛之智慧。如佛能作是事。此阿字門亦能如是作之
【現代漢語翻譯】 現代漢語譯本 無別（沒有區別）。成就者（Siddha，指修行獲得成就的人）。指修行者所成就的悉地（Siddhi，成就、神通）。那時，佛陀的所有支分身（身體的各個部分所化現的身）都顯現出『阿』字。在一切世間和出世間，聲聞（Śrāvaka，聽聞佛法而修行的弟子）、緣覺（Pratyekabuddha，獨自悟道的修行者）、修習禪定（Dhyāna）和觀（Vipassanā，內觀）的，悉地成就的勤奮修行者，即是說遍及佛陀的身份，佛陀的身份都顯現出這個『阿』字真言（Mantra，咒語）。這個『阿』字門，就是世間和出世間二乘（Śrāvakayāna和Pratyekabuddhayāna，聲聞乘和緣覺乘）禪定和觀的慧命（智慧的生命）。（攝心不散叫做定，其次應當觀照，如修行者最初攝心時觀圓明等，這就是觀，以下義理和勢頭常常相連。）如同『壽』一個字，諸壽（各種生命）同種子、同命、同依處、同救度、同顯現。如同上面世間和出世間一切所作的妙業，『阿』字就是它們的命。如同人如果沒有命，根（感官）和一切作為都會被拋棄廢止。一切世間和出世間的功德、禪定、智慧等等也是這樣，如果離開『阿』字門，就不能得到增益和成就，如同死人一樣無所作為。而且『阿』字是開口的聲音，如果沒有『阿』聲就不能開口，口如果不開，一切字都沒有。所以『阿』字是一切字的種子。應當知道一切萬行（各種修行）也是這樣，以『阿』字門作為種子，如果離開『阿』字也不能成就。同依處，如同眾生如果沒有大地就沒有住處，這個『阿』字門也是這樣，如果離開『阿』字就沒有所依之處。救度也是相同的，應當知道『阿』字門，就是一切世間的大救護。最後說顯現，如同上面佛陀為菩薩大眾顯現金剛座（Vajrāsana，菩提座），所以這一切勝義（殊勝的意義）都能完全顯現。接下來就說這個真言門，就是：南謨三曼多佛陀喃（Namo Samanta Buddhanam，敬禮普遍的諸佛）阿（A）。善男子，這個真言，十方諸佛以法身（Dharmakāya，法身）共同加持。凡是有修行的人，因為這個真言，就能做諸佛的事，乃至普遍顯現色身（Rūpakāya，色身），為一切眾生界開示佛的智慧。如同佛能做這些事，這個『阿』字門也能這樣做。
【English Translation】 English version No difference. Accomplisher (Siddha, one who has attained accomplishment through practice). It refers to the Siddhi (accomplishment, supernatural power) attained by the practitioner. At that time, all the component bodies (parts of the body manifested) of the Buddha manifested the letter 'A'. In all mundane and supramundane realms, for Śrāvakas (disciples who practice by hearing the Buddha's teachings), Pratyekabuddhas (those who attain enlightenment independently), those practicing Dhyāna (meditation) and Vipassanā (insight), diligent practitioners who achieve Siddhi, it means that throughout the Buddha's body, the Buddha's body manifests this 'A' syllable mantra (Mantra, incantation). This 'A' syllable gate is the life of wisdom for the two vehicles (Śrāvakayāna and Pratyekabuddhayāna, Hearer Vehicle and Solitary Realizer Vehicle) in mundane and supramundane realms, in meditation and contemplation. (Keeping the mind focused and not scattered is called Dhyāna, next one should contemplate, such as when a practitioner initially focuses the mind and contemplates perfect brightness, this is Vipassanā, the following meanings and momentum are often connected.) Just like the single word 'life', all lives share the same seed, the same life, the same support, the same salvation, the same manifestation. Just like all the wonderful deeds done in the mundane and supramundane realms mentioned above, the 'A' syllable is their life. Just as if a person has no life, the senses and all actions will be abandoned and discarded. All mundane and supramundane merits, meditation, wisdom, etc., are also like this. If one departs from the 'A' syllable gate, one cannot obtain increase and accomplishment, just like a dead person who can do nothing. Moreover, the 'A' syllable is the sound of opening the mouth. If there is no 'A' sound, one cannot open the mouth. If the mouth does not open, there are no syllables. Therefore, the 'A' syllable is the seed of all syllables. One should know that all practices are also like this, using the 'A' syllable gate as the seed. If one departs from the 'A' syllable, it cannot be accomplished. The same support is like this: if sentient beings have no earth, they have no place to dwell. This 'A' syllable gate is also like this: if one departs from the 'A' syllable, there is no place to rely on. Salvation is also the same. One should know that the 'A' syllable gate is the great protector of all the world. Finally, manifestation is mentioned, just as the Buddha manifested the Vajrāsana (Diamond Throne, Bodhi seat) for the Bodhisattva assembly, so all these supreme meanings can be fully manifested. Next, this mantra gate is spoken, which is: Namo Samanta Buddhanam (Homage to the Universal Buddhas) A. Good man, this mantra is jointly blessed by the Dharmakāya (Dharma Body) of all Buddhas in the ten directions. Anyone who practices, because of this mantra, can do the deeds of all Buddhas, and even universally manifest the Rūpakāya (Form Body), to reveal the wisdom of the Buddha to all sentient beings. Just as the Buddha can do these things, this 'A' syllable gate can also do so.
。當此彼體即同一切佛身也。阿字門一切法轉者。由轉此阿字。即成種種功德也。從此阿字門修行轉也(更問)是故秘密主。真言門菩薩等。欲見諸佛者(謂欲見一切佛凈法身也)。欲供養者(謂游一切佛剎供養承事聞法修行也)。欲證發菩提心者(謂證菩提令心凈也)。欲與諸菩薩同會者(謂與那羅延菩薩等等共一處受現法樂也)。欲利眾生者(謂如毗盧遮那常為一切眾生作大佛事種種成就之也)。欲求悉地者(此中最上成就所謂佛身尚可疾得況余成就耶)。欲求一切智智者(然此阿字門一切義利無不成辨以要言之慾求一切智智亦決定當得也)。此諸佛心勤而修之者。佛言。如上所列之事。汝欲求者更無他術。但當勤修此阿字之門也。爾時毗盧遮那佛。此大悲胎藏生漫荼羅王。敷置諸本尊位。定三昧神通真言行不思議法說者。如前以廣說敷置漫荼羅位。今何以更說。此有多義。欲更開發一類眾生故。令前已聽聞者倍得明瞭故。前雖說諸位地。然尚未普周遍。今更說令無所闕乏故。又前但說其名。由多未說形狀。今更說令具足故。何故不併說之。而更分折於此處說耶。於此亦有意。乃至深樂法者。猶不頓為說之慾令發起珍重之心。漸漸開道也。複次若但以圖畫尊容。用為真實者。如彼畫師等。亦可成就阿阇梨功德。然
【現代漢語翻譯】 現代漢語譯本 當此彼體即同一切佛身也。'阿'字門一切法轉者，由轉此'阿'字，即成種種功德也。從此'阿'字門修行轉也。（更問）是故秘密主，真言門菩薩等，欲見諸佛者（謂欲見一切佛凈法身也），欲供養者（謂游一切佛剎供養承事聞法修行也），欲證發菩提心者（謂證菩提令心凈也），欲與諸菩薩同會者（謂與那羅延（Narayana，印度教主神之一，毗濕奴的化身）菩薩等等共一處受現法樂也），欲利眾生者（謂如毗盧遮那（Vairocana，大日如來）常為一切眾生作大佛事種種成就之也），欲求悉地（Siddhi，成就）者（此中最上成就所謂佛身尚可疾得，況余成就耶），欲求一切智智者（然此'阿'字門一切義利無不成辨，以要言之，欲求一切智智亦決定當得也）。 此諸佛心勤而修之者，佛言：如上所列之事，汝欲求者更無他術，但當勤修此'阿'字之門也。爾時毗盧遮那佛，此大悲胎藏生漫荼羅（Mandala，壇城）王，敷置諸本尊位，定三昧（Samadhi，禪定）神通真言行不思議法說者，如前以廣說敷置漫荼羅位，今何以更說？此有多義：欲更開發一類眾生故，令前已聽聞者倍得明瞭故，前雖說諸位地，然尚未普周遍，今更說令無所闕乏故，又前但說其名，由多未說形狀，今更說令具足故。何故不併說之，而更分折於此處說耶？於此亦有意，乃至深樂法者，猶不頓為說之，欲令發起珍重之心，漸漸開道也。複次，若但以圖畫尊容，用為真實者，如彼畫師等，亦可成就阿阇梨（Acharya，導師）功德。然
【English Translation】 English version When this and that body are identical, they are the same as all Buddha bodies. The 'A' syllable door turns all dharmas, because by turning this 'A' syllable, various merits are achieved. From this 'A' syllable door, practice is transformed. (Further question) Therefore, secret lords, Mantra school Bodhisattvas, those who wish to see all Buddhas (meaning they wish to see the pure Dharma body of all Buddhas), those who wish to make offerings (meaning they wish to travel to all Buddha lands to make offerings, serve, listen to the Dharma, and practice), those who wish to realize and generate Bodhicitta (meaning they wish to realize Bodhi and purify their minds), those who wish to gather with all Bodhisattvas (meaning they wish to be in the same place with Narayana (one of the principal deities of Hinduism, an avatar of Vishnu) Bodhisattvas and others, enjoying the pleasure of the present Dharma), those who wish to benefit sentient beings (meaning like Vairocana (the Great Sun Buddha) constantly performs great Buddha deeds for all sentient beings, achieving various accomplishments), those who wish to seek Siddhi (accomplishment) (the highest accomplishment here is that the Buddha body can be quickly attained, let alone other accomplishments), those who wish to seek all-knowing wisdom (but this 'A' syllable door accomplishes all meanings and benefits without fail; in short, those who wish to seek all-knowing wisdom will definitely attain it). Those who diligently cultivate this mind of all Buddhas, the Buddha said: If you wish to seek the things listed above, there is no other technique, but you should diligently cultivate this 'A' syllable door. At that time, Vairocana Buddha, this great compassionate Garbhadhatu (Womb Realm) Mandala (sacred diagram) King, arranged the positions of all the principal deities, determined the Samadhi (meditative absorption) supernatural powers, Mantra practices, and inconceivable Dharma teachings. As before, the positions of the Mandala were arranged and explained in detail. Why is it being explained again now? There are many meanings to this: it is to further develop a class of sentient beings, so that those who have already heard it can gain even more clarity. Although the positions and grounds were explained before, they were not yet universally comprehensive, so now it is being explained again to ensure that nothing is lacking. Also, before, only the names were mentioned, and the shapes were mostly not explained, so now it is being explained again to make it complete. Why not explain it all at once, but instead divide it and explain it here? There is also intention in this; even for those who deeply delight in the Dharma, it is not explained all at once, but to inspire a sense of cherishing and gradually open the path. Furthermore, if one only uses the painted image of the deity as the reality, then even painters could achieve the merits of an Acharya (teacher).
不但以圖畫故。而得成彼真言之行。當須一一與三昧神通相應。方名不思議行。今佛欲開示彼之故。云三昧等法說也。謂與三昧神通相應而說之也 彼阿阇梨一切智門阿字住。取線禮一切佛者。如上已說。中心作阿字及眼作啰字等。前品已具說。今欲作壇。先須住此三昧令與理相應。以相應之智而運布規量也。凡合繩。當令得所不得大緩。若不調者。令師及弟子多病為障所嬈。若用時斷絕。亦令致損耗也。次當知方所者。所以先謂審定方面者。若弟子臨修時錯誤。或謂東為西等。即為障者之所得便也。次禮一切佛者。即是禮于阿字真言之體也。師禮已在壇巽地北向。弟子艮方南向。引繩相對。次師引繩轉向乾維東向。弟子回身西向。次弟子右回至坤維北向。師回身南向。次師右回還至巽地西向。弟子回身東向。即四方位竟也。弟子次更至乾地維向巽。師與相對。即定干巽隅竟(云云更問也)凡定四方。必須如前審諦不得移易。若定四隅及中心十字界者。但令逐便右轉。不令妨礙即得也。如是作已阿阇梨復于瑜伽中。轉於心中阿字而作縛字。如前佈置。啰字等方便不異於前。但改心中阿字。即成金剛薩埵身也。亦復觀想己身即同彼身。執持如來智印也。雖改阿字為嚩。然亦不相離。何以故。由不生故。即是本來無有繫縛
【現代漢語翻譯】 現代漢語譯本：不僅僅是因為圖畫的緣故，就能成就真言的修行。必須一一與三昧（Samadhi，定）神通相應，才能稱之為不可思議的修行。現在佛想要開示這個道理，所以說三昧等法。意思是說，要與三昧神通相應而宣說。 那位阿阇梨（Acharya，導師）安住於一切智門『阿』字。用線禮敬一切佛，如前面已經說過的。中心作『阿』字，眼睛作『啰』字等等，前面的品中已經詳細說明。現在想要作壇，首先必須安住於此三昧，使其與理相應，用相應的智慧來運用和佈置規矩和尺度。凡是合繩，應當使其恰當，不要太鬆。如果繩子不調順，會使師父和弟子多病，被障礙所困擾。如果使用時斷裂，也會導致損失。 其次應當知道方位，所以首先要審定方面。如果弟子在修行時弄錯，或者把東說成西等，就會被障礙者所乘。其次禮敬一切佛，就是禮敬『阿』字真言的本體。師父禮敬完畢后，在壇的巽地（東南方）面向北方，弟子在艮方（東北方）面向南方，拉繩相對。然後師父拉繩轉向乾維（西北方）面向東方，弟子轉身面向西方。然後弟子向右轉到坤維（西南方）面向北方，師父轉身面向南方。然後師父向右轉回到巽地面向西方，弟子轉身面向東方，這樣四方位就確定了。弟子接著到乾地維（西北方）面向巽方（東南方），師父與他相對，這樣就確定了乾巽隅（西北東南角）。（云云，更要詢問清楚）凡是確定四方，必須像前面那樣審慎，不得移動改變。如果確定四隅和中心十字界線，只要順著方便向右轉，不造成妨礙就可以了。 像這樣做了之後，阿阇梨又在瑜伽（Yoga，相應）中，將心中的『阿』字轉變為『縛』字，像前面那樣佈置，『啰』字等方便與前面沒有不同，只是改變心中的『阿』字，就成了金剛薩埵（Vajrasattva，金剛薩埮）的身。也觀想自己的身體與他的身體相同，執持如來智印。雖然將『阿』字改為『嚩』字，但兩者並不相離。為什麼呢？因為不生，就是本來沒有繫縛。
【English Translation】 English version: It is not merely through drawings that one can accomplish the practice of mantra. It is necessary that each and every aspect corresponds with Samadhi (concentration) and supernatural powers, only then can it be called an inconceivable practice. Now, the Buddha wishes to reveal this principle, therefore he speaks of the Dharma of Samadhi and so on. This means speaking in accordance with Samadhi and supernatural powers. That Acharya (teacher) abides in the 'A' syllable, the gate of all wisdom. To pay homage to all Buddhas with a thread is as previously described. In the center, one creates the 'A' syllable, and in the eyes, the 'ra' syllable, etc., as detailed in the previous chapter. Now, intending to construct an altar, one must first abide in this Samadhi, making it correspond with the principle, and using corresponding wisdom to operate and arrange the rules and measures. Whenever joining the rope, it should be appropriate, not too loose. If the rope is not adjusted properly, it will cause the teacher and disciples to be prone to illness and troubled by obstacles. If it breaks during use, it will also lead to losses. Next, one should know the directions, so first one must carefully determine the aspects. If the disciple makes a mistake during practice, or calls east west, etc., it will be taken advantage of by the obstructors. Next, paying homage to all Buddhas is paying homage to the essence of the 'A' syllable mantra. After the teacher has paid homage, he faces north in the Xun direction (southeast) of the altar, and the disciple faces south in the Gen direction (northeast), pulling the rope opposite each other. Then the teacher pulls the rope turning towards the Qian direction (northwest) facing east, and the disciple turns to face west. Then the disciple turns right to the Kun direction (southwest) facing north, and the teacher turns to face south. Then the teacher turns right back to the Xun direction facing west, and the disciple turns to face east, thus the four directions are determined. The disciple then goes to the Qian direction (northwest) facing the Xun direction (southeast), and the teacher faces him, thus the Qian-Xun corner (northwest-southeast corner) is determined. (And so on, ask for clarification) Whenever determining the four directions, one must be as cautious as before, and not move or change them. If determining the four corners and the central cross boundary, one should simply turn to the right as convenient, without causing obstruction. After doing this, the Acharya again, in Yoga (union), transforms the 'A' syllable in his heart into the 'va' syllable, arranging it as before. The means of the 'ra' syllable, etc., are no different from before, only changing the 'A' syllable in the heart, and it becomes the body of Vajrasattva (Diamond Being). Also, contemplate one's own body as being the same as his body, holding the Tathagata's (Thus Come One's) wisdom seal. Although the 'A' syllable is changed to the 'va' syllable, they are not separate. Why? Because of non-arising, which is originally without bondage.
。體一門異也。如上引繩。猶未至地拼之。既作此觀。即與弟子。更入中臺之中。還如上引繩準前次第。于中臺定方所也。如上。無二相應形如來形空性形者。轉相釋也。嘆此無二形即是如來形。如來形者即是性空形也。所說。前引線當心。師及弟子相對。引受四方及四角十字道。但以繩印持而未下也(先以作標相在四角置了方作也)當知如此定時。頂上想于阿字遍其身(皆如上說也)然大日如來。入大悲胎藏生三昧。此大悲胎藏三昧。豈與前品大悲胎藏漫荼羅有異耶。正謂前壇諸方未滿。色像亦復未具。故更說也。次定方竟。師想嚩字如上說。于遍身份。想自身同執金剛之形。入于中胎如前引。線定方所遍即下之拼也(更先方定了下拼耳為直爾下拼也)假令中臺方六尺者。量半為三尺。即是臺外第一院廣狹量也。分此三尺以為三重(即有三線道也)。第一為行道。第二為置供養物處。第三重是諸尊坐處。第四是外緣(其三重皆等外緣狹也)。計此三尺內。均調令得所也。當供養時。師當運心一切應來會此。然無圖位坐者。皆於此外緣中供養也。次折第二院三尺取半。為一尺五寸。三重院量。亦于中均布四道如上也。次更折一尺五寸取半。當七寸五分為外院量也。亦於此七寸半內。均置四道令得所也。第一臺外門口。
【現代漢語翻譯】 現代漢語譯本：一體之門，各有不同。如同向上拉繩子，還未到達地面就進行拼合。既然已經做了這樣的觀想，就和弟子一起，再次進入中臺的中央。仍然像之前向上拉繩子一樣，按照之前的順序，在中臺確定方位。如同之前所說，無二相應形、如來形、空性形，這些是互相解釋的。讚歎這無二之形就是如來形，如來形就是性空形。所說的是，之前拉線對準中心，師父和弟子相對，拉線確定四方和四角的十字道，只是用繩子做標記而沒有真正下手（先用繩子在四個角上做好標記，確定了方形）。應當知道如此確定方位時，頭頂上觀想阿字遍佈全身（都如上面所說）。然後大日如來（Mahavairocana），進入大悲胎藏生三昧（Garbhadhātu-samādhi）。這大悲胎藏三昧，難道和前面品中的大悲胎藏曼荼羅（Garbhadhātu-mandala）有什麼不同嗎？正是因為之前的壇城各方尚未完滿，色像也還不具備，所以才再次說明。接下來確定方位完畢，師父觀想嚩（va）字如上所說，在遍佈全身的部分，觀想自身如同執金剛（Vajrapāṇi）之形，進入中胎，如同之前拉線確定方位一樣，遍佈之後就下手拼合（更先確定了方位再下手拼合，是爲了更直）。假設中臺的邊長是六尺，取一半就是三尺，這就是臺外第一院的寬窄。將這三尺分為三重（就有三條線道）。第一重是行道，第二重是放置供養物的地方，第三重是諸尊的座位，第四重是外緣（這三重都相等，外緣較窄）。計算這三尺內，均勻調整使之合適。當供養時，師父應當運心，一切都應當來這裡聚集。然而沒有圖位坐席的人，都在此外緣中供養。接下來將第二院的三尺取一半，為一尺五寸，三重院的尺寸，也于其中均勻分佈四道，如同上面所說。再次將一尺五寸取一半，當七寸五分，作為外院的尺寸。也在這七寸半內，均勻設定四道，使之合適。第一臺外門口。 English version: The gates of oneness are diverse. It's like pulling a rope upwards; the splicing happens before it reaches the ground. Having performed this visualization, the teacher and disciple together re-enter the center of the central platform. Again, as before, pulling the rope upwards, following the previous order, they determine the directions within the central platform. As mentioned before, the 'non-dual corresponding form,' the 'Tathāgata form,' and the 'emptiness form' are mutually explanatory. Praising that this non-dual form is indeed the Tathāgata form, and the Tathāgata form is indeed the emptiness form. What is being said is that previously, the line was drawn to the center, the teacher and disciple facing each other, drawing lines to determine the cross paths of the four directions and four corners, only marking with the rope without actually doing anything (first marking the four corners with the rope to establish the square). It should be known that when determining the directions in this way, one visualizes the 'Ah' syllable on the crown of the head, pervading the entire body (all as described above). Then, Mahavairocana Buddha enters the Garbhadhātu-samādhi of great compassion. Is this Garbhadhātu-samādhi different from the Garbhadhātu-mandala of great compassion in the previous chapter? It is precisely because the various directions of the previous mandala were not yet complete, and the colors and forms were not yet fully present, that it is explained again. Next, after determining the directions, the teacher visualizes the 'va' syllable as described above, in the parts pervading the entire body, visualizing oneself as the form of Vajrapāṇi, entering the central womb, just as before with the lines determining the directions, after pervading, then begin the splicing (determining the directions first before splicing, to ensure it is straight). Suppose the central platform is six feet square; half of that is three feet, which is the width of the first courtyard outside the platform. Divide this three feet into three layers (resulting in three pathways). The first layer is the path for walking, the second layer is the place for placing offerings, the third layer is the seating area for the various deities, and the fourth is the outer edge (these three layers are equal, the outer edge is narrower). Calculate within these three feet, adjusting evenly to make it suitable. When making offerings, the teacher should focus their mind, that everything should come and gather here. However, those without designated seats are offered to in this outer edge. Next, take half of the three feet of the second courtyard, which is one foot and five inches, the measurement of the triple courtyard, also evenly distributing four paths within it, as described above. Again, take half of one foot and five inches, which is seven and a half inches, as the measurement of the outer courtyard. Also within these seven and a half inches, evenly arrange four paths to make it suitable. The first gate outside the platform.
【English Translation】 Modern Chinese translation: The gates of oneness are diverse. It's like pulling a rope upwards; the splicing happens before it reaches the ground. Having performed this visualization, the teacher and disciple together re-enter the center of the central platform. Again, as before, pulling the rope upwards, following the previous order, they determine the directions within the central platform. As mentioned before, the 'non-dual corresponding form,' the 'Tathāgata form,' and the 'emptiness form' are mutually explanatory. Praising that this non-dual form is indeed the Tathāgata form, and the Tathāgata form is indeed the emptiness form. What is being said is that previously, the line was drawn to the center, the teacher and disciple facing each other, drawing lines to determine the cross paths of the four directions and four corners, only marking with the rope without actually doing anything (first marking the four corners with the rope to establish the square). It should be known that when determining the directions in this way, one visualizes the 'Ah' syllable on the crown of the head, pervading the entire body (all as described above). Then, Mahavairocana (大日如來) Buddha enters the Garbhadhātu-samādhi (大悲胎藏生三昧) of great compassion. Is this Garbhadhātu-samādhi different from the Garbhadhātu-mandala (大悲胎藏曼荼羅) of great compassion in the previous chapter? It is precisely because the various directions of the previous mandala were not yet complete, and the colors and forms were not yet fully present, that it is explained again. Next, after determining the directions, the teacher visualizes the 'va' (嚩) syllable as described above, in the parts pervading the entire body, visualizing oneself as the form of Vajrapāṇi (執金剛), entering the central womb, just as before with the lines determining the directions, after pervading, then begin the splicing (determining the directions first before splicing, to ensure it is straight). Suppose the central platform is six feet square; half of that is three feet, which is the width of the first courtyard outside the platform. Divide this three feet into three layers (resulting in three pathways). The first layer is the path for walking, the second layer is the place for placing offerings, the third layer is the seating area for the various deities, and the fourth is the outer edge (these three layers are equal, the outer edge is narrower). Calculate within these three feet, adjusting evenly to make it suitable. When making offerings, the teacher should focus their mind, that everything should come and gather here. However, those without designated seats are offered to in this outer edge. Next, take half of the three feet of the second courtyard, which is one foot and five inches, the measurement of the triple courtyard, also evenly distributing four paths within it, as described above. Again, take half of one foot and five inches, which is seven and a half inches, as the measurement of the outer courtyard. Also within these seven and a half inches, evenly arrange four paths to make it suitable. The first gate outside the platform.
即與行道處相連。當取少許用其門位。余通行處(以此門住世天)。其三重門外若有寬地。任意大作。多侵地無妨也。前漫荼羅中雲。第二院置釋迦。第三院文殊師利。此文互也。由先定中胎竟。直向第三院定之。故云第二。非是第二。則是第三重也。今此中自有誠文。文殊在第二重。釋迦在第三重也。想阿字定外院。次想嚩字而作中臺。次作第二院想文殊。或想嚩字。亦如前遍身份等。次第三院當想釋迦。或作婆字也(重聲婆字)經中從定線位語竟。至定色以來。解由未明瞭未記(更問之也)。
經云。複次毗盧遮那我加持彼印。廣法界尋念彩色下者。謂下彩色時。阿阇梨當想毗盧遮那如來或彼印。此印即是廣大法界之印也(爾時當想自身即是大日如來)如是想已先下白色。爾時阿阇梨自想其身即是法界。法界之體明白無染也。如是想念時。非直我身如是。一切有情亦復如是。即凈除同如來。亦一切過離者。自身等如來謂白色也。白是法體離一切過。然所云一切有情。皆同妙法界者。當以何法得之。然此非無方便也。謂啰字門。入此字時。即能令己身及弟子乃至一切眾生。究意皆等如來法界身。永離諸過也。故次云想羅字。其字色白如車𤦲(或云商佉即是寶貝也其色潔白第一)師云。此中即有阿字有嚩字也。
【現代漢語翻譯】 現代漢語譯本： 應與行道之處相連線。應當取少量（泥土）用於標示其門的位置。其餘通行之處（以此門來安住世間的天神）。如果三重門外有寬闊的場地，可以隨意擴大製作，多佔用一些土地也沒有關係。之前的漫荼羅（Mandala，壇城）中說，第二院安置釋迦（Śākyamuni，釋迦牟尼），第三院安置文殊師利（Mañjuśrī，文殊菩薩）。這裡的說法是互相顛倒的。因為先在禪定中確定了胎藏界，直接朝向第三院來確定位置。所以說是第二，並非真的是第二院，而是第三重。現在這裡有明確的文字說明，文殊在第二重，釋迦在第三重。觀想阿（a）字來確定外院，然後觀想嚩（va）字來製作中臺，接著製作第二院，觀想文殊。或者觀想嚩字，也如之前一樣遍佈全身各部分等等。然後第三院應當觀想釋迦，或者觀想婆（bha）字（重音的婆字）。經文中從確定線條位置開始，到確定顏色為止，解釋因為還不明白，沒有記住（需要進一步詢問）。
經文說：『再次，毗盧遮那（Vairocana，大日如來）我加持那個印，廣闊的法界尋念彩色』等等。意思是說，在塗抹顏色的時候，阿阇梨（Ācārya，導師）應當觀想毗盧遮那如來或者那個印。這個印就是廣大法界的印（這時應當觀想自身就是大日如來）。這樣觀想之後，先塗抹白色。這時阿阇梨自己觀想其身就是法界，法界的本體明白而沒有污染。這樣觀想的時候，不僅僅是我自身這樣，一切有情眾生也都是這樣，即清凈得如同如來一樣，也遠離一切過失。自身等同如來，指的是白色。白色是法體，遠離一切過失。然而所說的一切有情，都等同於妙法界，應當用什麼方法才能達到呢？然而這並非沒有方便之法。就是啰（ra）字門。進入這個字的時候，就能使自身及弟子乃至一切眾生，最終都等同於如來的法界身，永遠遠離各種過失。所以接著說觀想羅字，這個字的顏色白如車渠（或說是商佉，就是寶貝，它的顏色潔白第一）。導師說，這裡面就有阿字，有嚩字。
【English Translation】 English version: It should be connected to the place for practice. A small amount (of mud) should be taken to mark the position of its gate. The remaining passages (use this gate to house the deities who dwell in the world). If there is a wide space outside the triple gate, it can be made larger at will, and it doesn't matter if it occupies more land. In the previous Mandala (Mandala, sacred diagram), it was said that Śākyamuni (Śākyamuni, the historical Buddha) is placed in the second court, and Mañjuśrī (Mañjuśrī, the Bodhisattva of Wisdom) in the third court. These statements are contradictory. Because the Garbhakośa (womb realm) was determined first in meditation, it directly faces the third court to determine the position. Therefore, it is said to be the second, but it is not really the second court, but the third level. Now there is a clear written statement here that Mañjuśrī is in the second level, and Śākyamuni is in the third level. Visualize the syllable 'a' to determine the outer court, then visualize the syllable 'va' to create the central platform, and then create the second court, visualizing Mañjuśrī. Or visualize the syllable 'va', also like before, covering all parts of the body, and so on. Then in the third court, one should visualize Śākyamuni, or visualize the syllable 'bha' (the accented syllable 'bha'). In the scripture, from the beginning of determining the line position to determining the color, the explanation is because it is not yet clear, not remembered (further inquiry is needed).
The scripture says: 'Furthermore, Vairocana (Vairocana, the Great Sun Buddha), I bless that mudra, the vast Dharma realm seeks the thought of color,' and so on. This means that when applying color, the Ācārya (Ācārya, teacher) should visualize Vairocana Tathagata or that mudra. This mudra is the mudra of the vast Dharma realm (at this time, one should visualize oneself as Mahavairocana Tathagata). After visualizing in this way, first apply white color. At this time, the Ācārya himself visualizes his body as the Dharma realm, the essence of the Dharma realm is clear and without defilement. When visualizing in this way, it is not only my own body that is like this, but all sentient beings are also like this, that is, purified to be like the Tathagata, and also free from all faults. Oneself being equal to the Tathagata refers to the white color. White is the essence of the Dharma, free from all faults. However, what is said that all sentient beings are equal to the wonderful Dharma realm, what method should be used to achieve it? However, this is not without expedient means. It is the syllable 'ra' gate. When entering this syllable, it can enable oneself and disciples, and even all sentient beings, to ultimately be equal to the Dharma realm body of the Tathagata, and forever be free from all faults. Therefore, it is then said to visualize the syllable 'ra', the color of this syllable is white like conch shell (or it is said to be shankha, which is a treasure, its color is pure white and the best). The teacher said, within this there is the syllable 'a', there is the syllable 'va'.
故啰字白色。想字炎光。寂然光出如乳。以此清凈成無垢色離一切過也。及君陀花(是西方花也亦鮮白無比也)或如皓月之狀。其字之焰亦白。寂然恬定而曜光明。如是想時又誦啰字。至百遍或千遍方下色也。凡加持色法。先於色中想字。字成已即轉為佛也。此有二種。阿利荼。謂左手當胸上為拳。而申風指直堅。右臂如擊物。直申舉之。其左腳向前。右腳去三尺以來長引。即是也。白朱黃青皆用之。當想佛形而作此印也。凡作印有二種威儀。若立作印皆須作此威儀也。四佛作寂然之形用此印也。第二下赤色應記之者。明言阿阇梨當審諦也。將下赤色時。當想raṃ 字。此字照明如日初出之色。或赤或黃。此即赤黃雜也。此光明照赫奕。此字即是寶幢佛字也。此是無能降伏最勝無比之佛也。兼想自身即同諸佛。赤色啰字安點加之(不合是阿字也義合用羅字加點耳)余方便準前。
大毗盧遮那成佛經疏卷第十二 大正藏第 39 冊 No. 1796 大毗盧遮那成佛經疏
大毗盧遮那成佛經疏卷第十三
沙門一行阿阇梨記
轉字輪漫荼羅行品第八之餘
次下黃色時。當想ka 字作真金色。其焰亦然。是金色牟尼佛也(牟尼是佛都號)迦義是作業義。以無作故永離諸過。住此三
【現代漢語翻譯】 現代漢語譯本：因此，啰字（raṃ）觀想為白色。想字（haṃ）觀想為火焰之光。寂靜之中，光芒如乳般涌出。以此清凈之觀想，成就無垢之色，遠離一切過失。以及君陀花（kunda，是西方的一種花，極其潔白），或者如皓月之狀。其字之火焰也呈白色。寂靜安寧而閃耀光明。如此觀想時，又誦唸啰字（raṃ），直至百遍或千遍，然後才開始觀想顏色。凡是加持色法，先在顏色之中觀想字。字成就之後，即轉變為佛。這裡有兩種手印。阿利荼（ālidha），即左手當胸，握拳，伸出風指（食指）垂直豎立。右臂如擊物般，直直伸舉。左腳向前，右腳向後拉開三尺左右的距離。這就是阿利荼印。白色、硃色、黃色、青色都可以用此印。應當觀想佛的形象而作此印。凡是作手印，有兩種威儀。若是站立作印，都必須作此威儀。四佛作寂然之形時，用此印。第二是觀想赤色，應當記住。明確地說，阿阇梨（ācārya，導師）應當仔細審察。將要觀想赤色時，應當觀想raṃ字。此字照明，如日初出之色，或赤或黃。這就是赤黃相雜。此光明照耀赫奕。此字即是寶幢佛（Ratnaketu）之字。此是無能降伏、最勝無比之佛。兼想自身即同諸佛。赤色啰字（raṃ）安點加之（不應是阿字，意義上應使用羅字加點）。其餘方便與前面相同。
《大毗盧遮那成佛經疏》卷第十二 大正藏第 39 冊 No. 1796 《大毗盧遮那成佛經疏》
《大毗盧遮那成佛經疏》卷第十三
沙門一行阿阇梨記
轉字輪漫荼羅行品第八之餘
其次觀想黃色時，應當觀想ka字，作真金色。其火焰也是如此。這是金色牟尼佛（Śākyamuni，牟尼是佛的尊號）。迦（ka）的含義是作業義。因為無作，所以永遠遠離諸過。住於此三昧之中。
【English Translation】 English version: Therefore, the syllable raṃ is visualized as white. The syllable haṃ is visualized as the light of flames. In stillness, light emerges like milk. With this pure visualization, one achieves stainless color, free from all faults. And the kunda flower (a flower from the West, incomparably pure white), or like the appearance of a bright moon. The flame of the syllable is also white. It is still and peaceful, yet shines with light. When visualizing in this way, one should also recite the syllable raṃ, until a hundred or a thousand times, before proceeding to visualize the color. Whenever empowering a color, first visualize the syllable within the color. Once the syllable is accomplished, it transforms into a Buddha. There are two types of mudras (hand gestures) here. Ālidha, which means the left hand is held at the chest, forming a fist, with the wind finger (index finger) extended straight up. The right arm is extended straight up as if striking something. The left foot is forward, and the right foot is pulled back about three feet. This is the Ālidha mudra. White, vermillion, yellow, and blue can all use this mudra. One should visualize the form of a Buddha while making this mudra. Whenever making a mudra, there are two types of deportment. If standing to make the mudra, one must adopt this deportment. When the Four Buddhas take a form of stillness, they use this mudra. Secondly, one should remember to visualize the color red. Clearly speaking, the ācārya (teacher) should carefully examine this. When about to visualize the color red, one should visualize the syllable raṃ. This syllable illuminates, like the color of the rising sun, either red or yellow. This is a mixture of red and yellow. This light shines brilliantly. This syllable is the syllable of Ratnaketu (Jewel Banner Buddha). This is the invincible, most supreme and incomparable Buddha. Also, contemplate that oneself is identical to all Buddhas. The red syllable raṃ has a dot added to it (it should not be the syllable a, but in meaning, the syllable raṃ with a dot should be used). The remaining methods are the same as before.
Commentary on the Mahāvairocana Sūtra, Volume 12 Taishō Tripiṭaka, Volume 39, No. 1796, Commentary on the Mahāvairocana Sūtra
Commentary on the Mahāvairocana Sūtra, Volume 13
Recorded by the śrāmaṇa (monk) Ācārya (teacher) Yi Xing
Continuation of Chapter 8, 'Conduct of the Mandala of Revolving Syllables'
Next, when visualizing the color yellow, one should visualize the syllable ka, as true gold. Its flame is also like this. This is the golden Śākyamuni Buddha (Śākyamuni, Muni is an epithet of the Buddha). The meaning of ka is the meaning of action. Because of non-action, one is forever free from all faults. One abides in this samādhi (concentration).
昧害諸毒光明一切遍也。當入定依教者(用意諦觀不散亂意也)次下青色時。當想摩字。彼上思惟么字。謂于青色上想之也。即是度生死義。釋迦牟尼也。此佛坐于大菩提座。一切佛用此字。除眾生恐怖也。而降諸魔軍眾也。其字如虹之外輪有青蓮之色。西方名虹為帝釋宮也。其光亦爾也。余方便如前。次下黑色時想訶字。如劫災大火之時。以太極盛故紫黑色之光。此字光亦復如是也。此是阿閦如來。其佛以大慈悲。為護一切伏諸障故。作毗俱胝怒形。兼作印擬於作諸障之者。此毗俱胝皺眉如前說也。余方便如前。此一段當在前。此尊名缽啰底(丁也反)哩荼(兇山日反)梵字也。此印舉左手。申左腳屈右腳也。此是降伏通用也。作金剛忿怒形。不須作佛形也。此二尊通一切用身印也。次金剛有情金剛執我加持者。彼印或縛字。或於內入中臺漫荼羅置之者。欲作謂師先定線道竟。欲入中臺時。即自加持作金剛手也。然師以阿作己身。即同毗盧遮那之佛。不應自有所作務。故轉作執金剛菩薩之身。以阿字本不生與縛字不相離故。得轉用也。如是第二漫荼羅。亦本寂我加持力故。無二相應形佛空性形者。次復嘆嚩字之德。以阿字義入中故。亦複本寂也。即是本不生義也。無二相應者。嚩字即阿字。無二無分理常相應也。以
【現代漢語翻譯】 現代漢語譯本： 『昧』字能消除一切毒害，其光明普照一切。當進入禪定時，應依照教導（用心專注諦觀，不散亂意念），接下來觀想青色時，應當想『摩』字（ma）。在其上思惟『么』字，意即于青色之上觀想此字。這代表著度脫生死的意義，即釋迦牟尼佛。此佛端坐于大菩提座上，一切佛都用此字來消除眾生的恐怖，並降伏諸魔軍眾。此字如同彩虹的外輪，帶有青蓮之色。在西方，彩虹被稱為帝釋宮。其光芒也是如此。其餘方便法門如前所述。 接下來觀想黑色時，想『訶』字（ha）。如同劫末大火之時，因能量極盛而呈現紫黑色的光芒，此字的光芒也同樣如此。這是阿閦（chù）如來（Akshobhya）。此佛以大慈悲心，爲了守護一切、降伏諸障礙，而示現毗俱胝（Bhrikuti）怒形，並結印來制伏製造障礙者。此毗俱胝皺眉之相如前所述。其餘方便法門如前所述。這一段應當放在前面。此尊名為缽啰底（pratilrta），這是梵文。此印是舉起左手，伸出左腳，彎曲右腳。這是降伏的通用手印。作金剛忿怒形，不須作佛形。此二尊通用於一切身印。 接下來是金剛有情（Vajrasattva）、金剛執我（Vajradhara）的加持。彼印或是縛字（bam），或是在內入中臺曼荼羅（mandala）中放置。想要作法時，先由師父確定線道，想要進入中臺時，就自我加持，化作金剛手（Vajrapani）。然後師父以『阿』字（a）作自身，就等同於毗盧遮那佛（Vairocana）。不應自己有所作為，所以轉作執金剛菩薩之身。因為『阿』字本不生，與『縛』字不相離，所以可以轉變使用。如此，第二曼荼羅，也因本寂我加持力的緣故，無二相應形，佛空性形。接下來讚歎『嚩』字（va）的功德，因為『阿』字的意義進入其中，也恢復了本來的寂靜，即是本不生的意義。無二相應，『嚩』字即是『阿』字，無二無分，理常相應。
【English Translation】 English version: The syllable 『Ma』 eliminates all poisons, its light pervading everywhere. When entering into Samadhi, one should follow the teachings (focusing attentively without distraction). Next, when visualizing the color blue, one should contemplate the syllable 『Ma』 (ma). Meditating on the syllable 『Ma』 above it means visualizing this syllable on the color blue. This represents the meaning of crossing over from birth and death, which is Shakyamuni Buddha. This Buddha sits on the Great Bodhi Seat. All Buddhas use this syllable to remove the fear of sentient beings and subdue the armies of demons. This syllable is like the outer wheel of a rainbow, with the color of a blue lotus. In the West, the rainbow is called the palace of Indra (the lord of gods). Its light is also like this. The remaining expedient methods are as before. Next, when visualizing the color black, contemplate the syllable 『Ha』 (ha). Like the great fire at the end of a kalpa (aeon), the light is purplish-black due to extreme intensity, and the light of this syllable is also like this. This is Akshobhya Tathagata (Akshobhya). This Buddha, with great compassion, manifests the wrathful form of Bhrikuti (Bhrikuti) to protect all and subdue all obstacles, and forms a mudra (hand gesture) to subdue those who create obstacles. The frowning of this Bhrikuti is as described before. The remaining expedient methods are as before. This section should be placed earlier. This deity is named Pratilrta, which is Sanskrit. This mudra is to raise the left hand, extend the left foot, and bend the right foot. This is a common mudra for subduing. Make the form of Vajra Wrathful, without needing to make the form of a Buddha. These two deities are commonly used for all body mudras. Next is the empowerment of Vajrasattva (Vajrasattva), Vajradhara (Vajradhara). That mudra is either the syllable 『Bam』 (bam), or it is placed within the central platform of the mandala (mandala). When one wants to perform the ritual, the teacher first determines the lines, and when one wants to enter the central platform, one empowers oneself, transforming into Vajrapani (Vajrapani). Then the teacher, using the syllable 『A』 (a), makes his own body, which is equivalent to Vairocana Buddha (Vairocana). One should not act on one's own, so one transforms into the body of Vajradhara Bodhisattva. Because the syllable 『A』 is originally unborn and inseparable from the syllable 『Bam』, it can be transformed and used. Thus, the second mandala, also because of the power of the original quiescent self-empowerment, has no dualistic corresponding form, the form of Buddha's emptiness. Next, praise the virtue of the syllable 『Va』 (va), because the meaning of the syllable 『A』 enters into it, and it also restores the original quiescence, which is the meaning of originally unborn. Without duality, the syllable 『Va』 is the syllable 『A』, without duality or division, the principle is always corresponding.
本寂之故。如來之形亦空無自性也。次二分天位。舍外漫荼羅三分。遠界道棄捨。東面線申等者。謂每一院皆有三重。舍第一第二重。于第三院安神位也。次舍第二院。于第三院下色也。以上當在五色之前。義猶未了更問之。爾時毗盧遮那佛從三昧起。住于無量勝三昧。當於定中一切遍無能害力明妃一切如來境界生說者。如來前者住于甘露生三昧。而說此上法門已了。謂欲滿足修真言菩薩諸方便令具足故。復從定起。更入無量勝三昧。無量勝三昧者。無量勝即是無能害義也。由住無量勝三昧故。感發生起此明妃也。此明妃名一切如來境界生。即是佛之境界也。諸真言行菩薩。由此明故即同如來境界。亦生如是不思議境界也。由入佛境界故。所作功德亦復同於如來也。遍一切無能害力者。無能害即是無障礙義也。非直遍於如來境界。亦遍一切聲聞緣覺境界乃至最初發心之者。但能修此明妃之行。亦即入于如來境界也。南謨薩嚩怛他竭多者。歸命一切如來等也。猶諸如來生。是故非一。以非一故云等也。薩嚩目佉弊也(二合)者。一切諸佛以為首望也(更問之)。阿娑弭無等也。以從一切如來境界生故無等也。又秘釋此中阿字即佛本身。三迷是等。等同諸佛。即是等於阿字型也。缽羅弭(譯為第一也以無等故即是第一更無
【現代漢語翻譯】 現代漢語譯本 本寂的緣故，如來的形相也是空無自性的。其次是二分天位，捨棄外面的漫荼羅（Mandala，壇場）的三分，遠離邊界的道路也捨棄。東面線申等，意思是說每一院都有三重，捨棄第一第二重，在第三院安放神位。其次是捨棄第二院，在第三院塗上下面的顏色。以上這些應當在五色之前。意義好像還沒有完全明白，再問一下。 這時，毗盧遮那佛（Vairocana Buddha）從三昧（Samadhi，禪定）中起身，安住于無量勝三昧。當在定中一切遍無能害力明妃（Vidyārājñī，明妃，智慧女神）一切如來境界生說的時候，如來先前安住于甘露生三昧，已經說完這個上面的法門了。意思是說想要滿足修真言（Mantra，咒語）的菩薩的各種方便，使之具足，所以又從定中起身，再次進入無量勝三昧。無量勝三昧，無量勝就是無能害的意思。由於安住于無量勝三昧的緣故，感應發生了這個明妃。這個明妃名叫一切如來境界生，就是佛的境界。各位修持真言的菩薩，由於這個明妃的緣故，就等同於如來的境界，也產生這樣不可思議的境界。由於進入佛的境界的緣故，所做的功德也等同於如來。 遍一切無能害力，無能害就是沒有障礙的意思。不只是遍於如來的境界，也遍於一切聲聞（Śrāvaka，聽聞佛法者）、緣覺（Pratyekabuddha，自我覺悟者）的境界，乃至最初發心的人。只要能夠修持這個明妃的修行，也就進入瞭如來的境界。南謨薩嚩怛他竭多（Namo sarva tathāgata），歸命一切如來等。好像各位如來所生，所以不是一個。因為不是一個，所以說是『等』。薩嚩目佉弊也（Sarva mukha bhyah），一切諸佛以為首望（再問一下）。阿娑弭（Asama），沒有等同的。因為是從一切如來境界所生，所以沒有等同的。還有秘密解釋說，這裡面的阿字就是佛的本身。三迷是等，等同各位佛，就是等於阿字型。缽羅弭（Parama），翻譯為第一，因為沒有等同的，所以就是第一，沒有其他的。
【English Translation】 English version Because of the fundamental quiescence, the form of the Tathagata (Tathāgata, 'Thus-gone One', Buddha) is also empty and without self-nature. Next is the division of the heavenly positions, abandoning the three parts of the outer Mandala (Mandala, sacred diagram), and abandoning the paths of the distant boundaries. 'East-facing line Shen, etc.' means that each courtyard has three layers, abandoning the first and second layers, and placing the deity positions in the third courtyard. Next is abandoning the second courtyard and applying the following colors in the third courtyard. The above should be before the five colors. The meaning seems not entirely clear, so ask again. At that time, Vairocana Buddha (Vairocana Buddha) arose from Samadhi (Samadhi, meditative absorption), abiding in the immeasurable victorious Samadhi. When speaking about the 'All-pervading Invincible Vidyārājñī (Vidyārājñī, Wisdom Queen) arising from the realm of all Tathagatas' within the Samadhi, the Tathagata had previously dwelt in the nectar-born Samadhi and already spoken this higher Dharma teaching. It means that wanting to fulfill the various means of the Bodhisattvas (Bodhisattva, enlightenment being) who cultivate Mantra (Mantra, sacred utterance), making them complete, he arose again from Samadhi and entered the immeasurable victorious Samadhi again. 'Immeasurable victorious Samadhi,' immeasurable victory means invincibility. Because of abiding in the immeasurable victorious Samadhi, this Vidyārājñī is induced to arise. This Vidyārājñī is named 'Arising from the Realm of All Tathagatas,' which is the realm of the Buddha. All Bodhisattvas who practice Mantra, because of this Vidyārājñī, are equivalent to the realm of the Tathagata, and also generate such an inconceivable realm. Because of entering the realm of the Buddha, the merits performed are also equivalent to the Tathagata. 'Pervading all with invincible power,' invincibility means without obstruction. It not only pervades the realm of the Tathagata, but also pervades the realms of all Śrāvakas (Śrāvaka, 'hearer', disciple), Pratyekabuddhas (Pratyekabuddha, 'solitary Buddha'), and even those who initially generate the aspiration for enlightenment. As long as one can cultivate the practice of this Vidyārājñī, one also enters the realm of the Tathagata. Namo sarva tathāgata (Namo sarva tathāgata), Homage to all Tathagatas, etc. It is like the birth of all Tathagatas, so it is not one. Because it is not one, it is said 'etc.' Sarva mukha bhyah (Sarva mukha bhyah), all Buddhas are regarded as the foremost (ask again). Asama (Asama), without equal. Because it arises from the realm of all Tathagatas, it is without equal. Furthermore, the secret explanation is that the syllable 'A' here is the Buddha's very self. 'Sama' means equal, equal to all Buddhas, which is equal to the syllable 'A'. Parama (Parama), translated as 'first,' because it is without equal, it is the first, there is no other.
過上也)秘釋者。此缽字即是第一義諦。由上阿字同一切如來體故。即是第一義諦與如來等也。
阿遮梨(不動也由阿字故即同第一義諦第一義者即是言語道斷心行寂處故不可破不可轉也)伽伽你(空也由不動故等同虛空性浮廣大不可分別限量也)薩么(二合)啰奶者(尋念也謂尋念于阿字之義即是于恒恒時于常常時思念此義亦無間絕之義也)薩嚩怛啰(二合)奴揭底(遍至也由常思念如是義故能遍至一切處非直遍至一切佛亦遍一切聲聞緣覺乃至初發心等處也)娑嚩訶(娑嚩自也訶是本也更問)
警覺諸佛令憶本誓願也。如來昔立如是決定大愿。修此真言行者。皆當如持建立令速滿所愿。我今如是修行故。警發諸佛。當念本所立誓願也。次調彩色法。佛般若波羅蜜多作禮。誦此明妃八遍誦之者。謂調彩色將圖彼如來本真之像。先當讀誦大般若經敬恭供養。即是作禮義也。凡調色時須如是作也。又想彼色中字類(謂字作等)誦此字或百遍千遍也又誦明妃八遍也。師調色已。從定起繞已入中。于弟子想念。大慈悲力即師自作金剛及字印也。從定起繞漫荼羅發大慈心。即以此大慈悲力加彼弟子已。阿阇梨作成事金剛薩埵加持。嚩字施愿金剛等並之者。此阿阇梨以如來加持及阿字故。即是毗盧遮那如來。以如來自
【現代漢語翻譯】 現代漢語譯本： 過也)秘釋者。此缽字即是第一義諦（paramārtha-satya，終極真理）。由上阿字同一切如來體故，即是第一義諦與如來等也。 阿遮梨（ācārya，導師，這裡指不動）伽伽你（gagana，虛空）薩么（samara，戰鬥）啰奶者（ranaijah，喜悅者）：不動也，由阿字故即同第一義諦，第一義者即是言語道斷，心行寂處，故不可破不可轉也。空也，由不動故等同虛空性，浮廣大不可分別也。尋念也，謂尋念于阿字之義，即是于恒恒時，于常常時思念此義，亦無間絕之義也。薩嚩怛啰（sarvatra，一切處）奴揭底（anugati，隨行）：遍至也，由常思念如是義故，能遍至一切處，非直遍至一切佛，亦遍一切聲聞緣覺，乃至初發心等處也。娑嚩訶（svāhā，成就）：娑嚩（sva，自己）自也，訶（ha，本）是本也，更問。 警覺諸佛令憶本誓願也。如來昔立如是決定大愿，修此真言行者，皆當如持建立，令速滿所愿。我今如是修行故，警發諸佛，當念本所立誓願也。次調彩色法。佛般若波羅蜜多作禮。誦此明妃八遍誦之者，謂調彩色將圖彼如來本真之像。先當讀誦大般若經敬恭供養，即是作禮義也。凡調色時須如是作也。又想彼色中字類（謂字作等），誦此字或百遍千遍也，又誦明妃八遍也。師調色已，從定起繞已入中。于弟子想念大慈悲力，即師自作金剛及字印也。從定起繞漫荼羅（mandala，壇城）發大慈心，即以此大慈悲力加彼弟子已。阿阇梨（ācārya，導師）作成事金剛薩埵（Vajrasattva，金剛薩埵）加持。嚩（va）字施愿金剛等並之者。此阿阇梨以如來加持及阿字故，即是毗盧遮那如來（Vairocana，大日如來）。以如來自
【English Translation】 English version: (Passing also) Secret explanation. This 'ba' syllable is the first principle truth (paramārtha-satya). Because the 'a' syllable above is the same as the body of all Tathagatas, it is the same as the first principle truth and the Tathagata. 'Achali' (ācārya, teacher, here referring to immovability) 'Gaga Ni' (gagana, space) 'Sama' (samara, battle) 'Ranaijah' (ranaijah, joyful one): Immovable, because of the 'a' syllable, it is the same as the first principle truth. The first principle truth is where the path of language is cut off and the mind dwells in stillness, therefore it cannot be broken or turned. Empty, because of immovability, it is the same as the nature of space, floating vast and impossible to distinguish. Seeking thought, meaning seeking thought on the meaning of the 'a' syllable, that is, constantly, at all times, thinking of this meaning, also meaning without interruption. 'Sarva Tatra' (sarvatra, everywhere) 'Anugati' (anugati, following): Reaching everywhere, because of constantly thinking of such meaning, it can reach everywhere, not only reaching all Buddhas, but also reaching all Shravakas and Pratyekabuddhas, even the place of initial aspiration. 'Svaha' (svāhā, accomplishment): 'Sva' (sva, self) is self, 'ha' (ha, origin) is the origin, ask further. Awakening all Buddhas to remember their original vows. The Tathagata once made such a firm great vow that all practitioners of this mantra should uphold and establish it, so that their wishes may be quickly fulfilled. Because I am now practicing in this way, I awaken all Buddhas to remember the vows they originally made. Next is the method of mixing colors. Pay homage to the Buddha's Prajna Paramita. Recite this Vidyārājñī (明妃) eight times. Those who recite it mean that they are mixing colors to paint the true image of that Tathagata. First, one should read and recite the Great Prajna Sutra with reverence and offerings, which is the meaning of paying homage. One must do this when mixing colors. Also, contemplate the types of syllables in that color (meaning the syllables are made, etc.), recite this syllable hundreds or thousands of times, and also recite the Vidyārājñī eight times. After the teacher has mixed the colors, he rises from samadhi, circumambulates, and enters the center. In the disciple's mind, contemplate great compassion, that is, the teacher himself makes the Vajra and syllable mudra. Rising from samadhi, circumambulating the mandala (mandala, sacred circle), and generating great compassion, that is, adding this great compassionate power to that disciple. The Acharya (ācārya, teacher) completes the accomplishment of Vajrasattva (Vajrasattva) empowerment. The 'va' syllable bestows wishes, Vajra, etc., together. This Acharya, because of the Tathagata's empowerment and the 'a' syllable, is Vairocana Tathagata (Vairocana). Taking the Tathagata's own
作成事所不應故。嚩字並施愿吉祥金剛者。是文殊也。次種子是么字即空點也。用加嚩字為么字耳。更以嚩字加持。作金剛薩埵身而畫諸像也。當作時想同己身。如上說之。又誦此嚩字百遍或千遍等也。畫大悲藏生漫荼羅。內漫荼羅安祥者。師如是自加持已。安祥而起入于中臺。徐徐運布眾彩。而作毗盧遮那之像也。其像本形。坐于白蓮華座上。以發為冠不加彩飾。用極細絹為下裙。更用極細羅縠輕紗用為上服。令肉色相映內現也。身作閻浮金色。色之深金極光瑩者是也。其佛緣身皆生光焰。相合為鬘連環不斷。而遍身也。所以漫荼羅中須造此佛形者。為欲令彼弟子速生勝愿。及以加持之力成滿一切智身故。先須造立也。複次造壇有上中下法。若弟子財力豐瞻堪能廣辦者。師即當作畫色像之壇。為示本尊身印之相故。若力不能辦而作字壇。即犯秘法隱覆之罪。若觀弟子心。極殷重乃至不惜身命。尚能捨身而奉于師。何況當有所吝。然資力不辦者。聽作字漫荼羅。即於此置佛之處。但畫作阿字。即是如來之體也。置阿字竟。中臺之外院直東作阿字加大空點。又于東北自在方置於伽字。此伽字即是虛空眼也。是一切佛及菩薩之母也。次火方一切佛菩薩。真陀摩尼印。或置於字也(迦也)北方觀自在及彌勒。賢劫一生補處菩
薩以為眷屬。置於娑字。南方金剛手等。或作形或作印(謂三股拔折羅)或作縛字也。又此中置字。與前壇方位或不同。問之。復彼分位三棄捨。一切執金剛諸印畫。或彼字者多三棄捨。亦如前釋。不異字印作𤙖字也。次羅剎方(西南方也)毗盧遮那下。畫不動尊。石上坐手執刀及罥索。遍身焰鬘。一切作障者期克。或但作印于上(印謂罥索及刀也)或作字者謂唅。次於風方(西北也)作降三世勝。害一切作障者。頭光焰貌作大忿怒。如閻摩羅形。黑色于恐怖可畏之中。又極令之恐怖。當如是作極可畏形也。其手中轉拔折羅(是三股金剛印也此是定)或但作字。謂(長訶字)次於四方畫作四大結護。東方畫作無畏結護(名也)身金色白衣。面少瞋狀手持棒。若但置印者(但書棒印也)或但置字(嚩字也)北方作壞諸怖大護。白色右手持刀。著白衣並光。若作印者但畫刀形。若字者作博字。西方難降大護。無有能制伏者。故以為名也。身作無憂花色(如此間深紫蜀葵花色也)所著衣亦赤。然少淺于身色。其面微笑在圓光中。其作觀大會眾之狀。謂四方眾會也。印但作其刀印。作字者謂索字。南方金剛無勝大護。猶若金剛更無有勝。故以為名也。複次金剛。是天帝釋別名。然此大護。勢力又過於彼相故為名也。其身黑色忿
【現代漢語翻譯】 薩（Sa，種子字）以為眷屬，置於『娑』字（sa）。南方畫金剛手等，或者畫其形象，或者畫其手印（指三股金剛杵），或者寫『縛』字（vam）。又，此中安置諸尊的位置，與前壇的方位或許不同。如果有人問起，回答說：『這是因為諸佛菩薩各自的分位不同，所以可以捨棄常規。』一切執金剛諸印契影象，或者那些種子字，大多可以捨棄常規，也如前面的解釋一樣。不異於種子字的手印，可以作『𤙖』字（hūm）。 其次，在羅剎方（西南方），毗盧遮那佛下方，畫不動明王，坐在石頭上，手執劍和罥索，遍身火焰。對於一切製造障礙者，要加以克制。或者只畫手印在上（手印指罥索和劍），或者寫種子字，即『唅』字（hām）。 其次，在風方（西北方），畫降三世明王，能摧毀一切製造障礙者。頭有光焰，面貌呈現大忿怒相，如閻摩羅（Yamaraja，閻魔羅王）的形象，黑色，在恐怖可畏之中，更要極力使其恐怖。應當這樣畫出極其可畏的形象。其手中轉動金剛杵（是三股金剛印，這是固定的），或者只寫種子字，即『長訶』字（khah）。 其次，在四方畫四大結護。東方畫作無畏結護（護法神名），身金色，穿白衣，面帶少許嗔怒之相，手持棒。如果只畫手印，就只畫棒印。如果只寫種子字，就寫『嚩』字（va）。北方畫作壞諸怖大護（護法神名），白色，右手持刀，身著白衣並有光芒。如果畫手印，就只畫刀形。如果寫種子字，就寫『博』字（bha）。西方畫難降大護（護法神名），沒有能夠制伏他的，所以以此為名。身作無憂花色（如這邊的深紫色蜀葵花色），所穿的衣服也是紅色，但比身體的顏色稍淺。其面帶微笑，在圓光之中，呈現出觀看大會眾的景象，指四方眾會。手印只畫其刀印。寫種子字，就寫『索』字（sah）。南方畫金剛無勝大護（護法神名），猶如金剛一樣沒有誰能勝過，所以以此為名。而且，金剛是天帝釋（Indra，因陀羅）的別名，然而此大護的勢力又超過了天帝釋，所以以此為名。其身黑色，忿怒。
【English Translation】 Sa (seed syllable) is considered the retinue, placed on the syllable 'sa'. In the south, draw Vajrapani (a Bodhisattva) and others, either depicting their form, or their mudra (referring to the three-pronged vajra), or writing the syllable 'vam'. Furthermore, the placement of deities here may differ from the orientation of the previous mandala. If asked, respond: 'This is because the positions of the Buddhas and Bodhisattvas are different, so conventions can be abandoned.' All the mudras and images of Vajradhara (one who holds the vajra), or those seed syllables, can mostly abandon conventions, just as explained before. A mudra that is not different from the seed syllable can be made into the syllable 'hūm'. Next, in the Rakshasa direction (southwest), below Vairochana (a Buddha), draw Achala (immovable) seated on a rock, holding a sword and a snare, with flames all over his body. Towards all those who create obstacles, restraint should be applied. Or only draw the mudra above (the mudra refers to the snare and sword), or write the seed syllable, which is the syllable 'hām'. Next, in the wind direction (northwest), draw Trailokyavijaya (one who conquers the three realms), who can destroy all those who create obstacles. The head has flames, and the face shows great wrath, like the image of Yamaraja (the lord of death), black, in the midst of terror and fear, and even more so to make it terrifying. One should draw an extremely terrifying image like this. In his hand, he rotates the vajra (which is the three-pronged vajra mudra, this is fixed), or only write the seed syllable, which is the syllable 'khah'. Next, draw the four great protections in the four directions. In the east, draw the Fearless Protection (name of a guardian deity), with a golden body, wearing white clothes, with a slightly angry expression on his face, holding a staff in his hand. If only drawing the mudra, then only draw the staff mudra. If only writing the seed syllable, then write the syllable 'va'. In the north, draw the Destroyer of All Fears Great Protection (name of a guardian deity), white, holding a knife in his right hand, wearing white clothes and with radiance. If drawing the mudra, then only draw the shape of the knife. If writing the seed syllable, then write the syllable 'bha'. In the west, draw the Difficult to Subdue Great Protection (name of a guardian deity), there is no one who can subdue him, so he is named as such. The body is the color of Saraca asoca flower (like the deep purple hollyhock color here), and the clothes worn are also red, but slightly lighter than the body color. His face has a smile, in a halo, presenting the scene of watching the great assembly, referring to the assembly from the four directions. The mudra only draws the knife mudra. Writing the seed syllable, then write the syllable 'sah'. In the south, draw the Vajra Unsurpassed Great Protection (name of a guardian deity), like a vajra, there is no one who can surpass, so he is named as such. Moreover, Vajra is another name for Indra (the lord of the gods), but the power of this great protection surpasses Indra, so he is named as such. His body is black, wrathful.
形皺眉。衣亦黑然稍淺于身面之色也。頭上但作髮髻。自身焰光也。手持棒。若但畫印亦但置棒也。字作懺字也。上來四大護。皆須並置眷屬。眷屬即使者也。皆坐白蓮華上。持真言者當如是而敷置之也。次出外向第三院。畫牟尼王釋迦種姓。著袈裟衣具足三十二相。是一切眾生施無畏者(以教法利益一切皆令得無畏故)其印當置缽袈裟等(等謂钖杖之類)若字者作婆字。此最為勝者。謂秘密勝上義也。次外漫荼羅。法界自性加持菩提心發趣者。作法界自性觀也。法界即是如來之身。觀自身即同一切佛法界身也。以此加持住菩提心心也(此發趣是向義至義修行義更問此一段)彼三分位舍。三作禮佛毗盧遮那尋念。如前調色者。謂置釋迦已。次第二院當禮毗盧遮那。如前謂色中方便圖畫也(更問)東方作施愿金剛童子形(即文殊師利別名也)左手執青蓮華。上置金剛。以一切瓔珞嚴身。上妙細絹以為下裙。極微細縠以為上服。又令細于下裙身色映現也。身作鬱金色。頭上有五髻子。彼印但畫青蓮華。華上置金剛杵也。若作字者謂鑁字也。于文殊右邊(北邊也)置網光菩薩。一切身份圓滿。左手執寶網右手執鉤。若但置印者或畫印或鉤也。字者。謂染字也(但置此印得也)南方畫除一切蓋障菩薩。金色髮冠(云無瓔珞也)
【現代漢語翻譯】 現代漢語譯本： （護法神的）形狀皺著眉頭。衣服也是黑色的，但比身體和臉的顏色稍淺。頭上只梳著髮髻。自身帶有火焰光芒。手中拿著棒。如果只畫印契，也只放置棒。字寫成『懺』字。（以上）是四大護法，都必須同時配置眷屬。眷屬就是使者。都坐在白蓮花上。持真言者應當這樣來佈置他們。接下來，向外到達第三院，畫牟尼王釋迦種姓（釋迦牟尼佛的種族），穿著袈裟，具足三十二相。他是一切眾生施無畏者（因為用教法利益一切眾生，使他們都得到無畏）。他的印契應當放置缽、袈裟等（『等』指錫杖之類的）。如果寫字，就寫『婆』字。這是最殊勝的，意思是秘密殊勝之義。再向外是漫荼羅（壇城），是法界自性加持菩提心發起之處。要作法界自性觀。法界就是如來的法身。觀自身就等同於一切佛的法界身。用這個來加持，安住于菩提心中（這個『發起』是趨向、到達、修行的意思，需要進一步詢問這一段）。在那三分位舍（的地方），三次作禮佛毗盧遮那，然後尋思。像前面調色那樣，是指安置釋迦牟尼佛之後，接下來在第二院應當禮拜毗盧遮那佛。像前面所說的，是在顏色中方便地進行圖畫（需要進一步詢問）。東方畫施愿金剛童子形（也就是文殊師利菩薩的別名），左手拿著青蓮花，上面放置金剛杵，用一切瓔珞來莊嚴自身，用上妙的細絹作為下裙，用極微細的縠作為上衣，而且要比下裙更細，使身體的顏色能夠映現出來。身體是鬱金色。頭上有五個髮髻。他的印契只畫青蓮花，花上放置金剛杵。如果寫字，就寫『鑁』字。在文殊菩薩的右邊（也就是北邊），安置網光菩薩，一切身份圓滿。左手拿著寶網，右手拿著鉤。如果只放置印契，可以畫印契或者鉤。字寫成『染』字（只放置這個印契也可以）。南方畫除一切蓋障菩薩，金色髮冠（意思是說沒有瓔珞）。 （註： 牟尼王（Muni Wang）：釋迦牟尼佛的尊號。 釋迦種姓（Shijia Zhongxing）：釋迦牟尼佛的種族。 三十二相（Sanshier Xiang）：佛的三十二種殊勝的身體特徵。 毗盧遮那（Piluzhena）：佛的法身，代表宇宙的本體。 文殊師利（Wenshu Shili）：智慧的象徵，通常以童子的形象出現。 網光菩薩（Wangguang Pusa）：菩薩名。 除一切蓋障菩薩（Chu Yiqie Gaizhang Pusa）：菩薩名。）
【English Translation】 English version: The shape (of the Dharma protector) is frowning. The clothes are also black, but slightly lighter in color than the body and face. The hair is only styled into a bun on the head. The body itself has a flame aura. Holding a staff in hand. If only drawing the mudra, then only place the staff. The character is written as the character '懺' (chàn, repentance). The above are the four great protectors, all of whom must be configured with attendants. The attendants are the messengers. All are seated on white lotus flowers. The mantra holder should arrange them in this way. Next, going outward to the third courtyard, draw Muni Wang Shijia Zhongxing (Muni King Shakya lineage), wearing a kasaya (袈裟, monastic robe), complete with the thirty-two marks. He is the giver of fearlessness to all sentient beings (because he benefits all beings with the teachings, enabling them to obtain fearlessness). His mudra should place a bowl, kasaya, etc. ('etc.' refers to things like a khakkhara (錫杖, mendicant's staff)). If writing a character, write the character '婆' (pó). This is the most supreme, meaning the meaning of secret supremacy. Further outward is the mandala (漫荼羅), which is the place where the Dharmadhatu (法界) nature empowers the Bodhicitta (菩提心) to arise. One should perform the Dharmadhatu nature contemplation. The Dharmadhatu is the Dharma body of the Tathagata (如來). Contemplating oneself is equivalent to the Dharmadhatu body of all Buddhas. Use this to empower and abide in the Bodhicitta (this 'arising' means tending towards, reaching, practicing; this section needs further inquiry). In that three-part position, perform prostrations to Buddha Vairocana (毗盧遮那) three times, and then contemplate. Like the previous color mixing, it refers to placing Shakyamuni Buddha first, and then in the second courtyard, one should worship Buddha Vairocana. As mentioned before, it is drawing conveniently within the colors (needs further inquiry). In the east, draw the form of the Wish-Granting Vajra Youth (施願金剛童子, which is another name for Manjushri (文殊師利)), holding a blue lotus in his left hand, with a vajra (金剛) placed on top, adorning himself with all kinds of jewelry, using the finest silk as the lower skirt, and extremely fine gauze as the upper garment, and it should be finer than the lower skirt, so that the color of the body can be reflected. The body is golden. There are five tufts of hair on the head. His mudra only draws a blue lotus flower, with a vajra placed on the flower. If writing a character, write the character '鑁' (vam). To the right of Manjushri (which is the north side), place Net Light Bodhisattva (網光菩薩), with all body parts complete. The left hand holds a treasure net, and the right hand holds a hook. If only placing the mudra, one can draw the mudra or the hook. The character is written as '染' (ram) (it is also acceptable to only place this mudra). In the south, draw the Sarvanivaranaviskambhin Bodhisattva (除一切蓋障菩薩), with a golden hair crown (meaning without jewelry). (Note: Muni Wang (牟尼王): An epithet of Shakyamuni Buddha. Shijia Zhongxing (釋迦種姓): The Shakya clan of Shakyamuni Buddha. Thirty-two Marks (三十二相): The thirty-two auspicious physical characteristics of a Buddha. Vairocana (毗盧遮那): The Dharma body of the Buddha, representing the essence of the universe. Manjushri (文殊師利): The embodiment of wisdom, usually appearing as a youth. Net Light Bodhisattva (網光菩薩): Name of a Bodhisattva. Sarvanivaranaviskambhin Bodhisattva (除一切蓋障菩薩): Name of a Bodhisattva.)
左手執真陀摩尼珠在蓮華上也。若但作印者。置蓮華上有摩尼珠。或但作字者謂惡字也。北方作地藏菩薩。色如缽孕瞿花。西方出此花。如此間粟谷之色。花房亦如穀穗甚香也。此菩薩手執蓮華。以諸瓔珞莊嚴其身。若但作印者但置蓮華也。若置字者作伊字也。西方虛空藏菩薩。亦以諸瓔珞莊嚴其身。身白色著白衣(其白衣色昧身作肉紅與身色少異也)身有光焰執大刀。作彼印者但畫大刀也。若但置字者作長伊字。然此壇中所少位次尚多。即云造了者。亦是上下互現也。造了時。阿阇梨先在門外坐。住法界兼菩提心。梵本云。次持誦者住法界。我即法界性。住菩提心。此菩提心即是法界性也。向東方而作金剛印(壇門向西開故師向東面也)造壇了。當壇面向東坐想同於佛。佛即是法界體也。既同諸佛。然後作度人事業也。作事金剛。謂諸事金剛。即是三股拔折羅印是也。凡言作金剛者。字身印皆悉作之。作佛亦爾。恐煩不廣一一言也。次供養作慇勤者。更戒行人。應戒慎作之勿忘次第也。梵本云。當結金剛印。次作金剛事業。慇勤而供養。現一切佛救世者三昧耶。又現印三昧耶等者。三昧耶印眾多。故云等也。供養及作佛等。皆作三昧耶誦三遍。作事多用處故等也。由作此法。即以此隨所作心能遍一切方所。警覺一切
【現代漢語翻譯】 現代漢語譯本 左手拿著真陀摩尼珠（如意寶珠）放在蓮花上。如果只是作印契，就將摩尼珠放在蓮花上。或者只是寫字，這裡指寫惡字（表示消除惡業）。 北方地藏菩薩的顏色如缽孕瞿花（一種西方花卉，顏色類似此地的粟谷，花房像穀穗，非常香）。這位菩薩手持蓮花，用各種瓔珞裝飾身體。如果只是作印契，就只放蓮花。如果寫字，就寫伊字。 西方虛空藏菩薩也用各種瓔珞裝飾身體，身體是白色，穿著白衣（白衣的顏色略微暗淡，身體呈現肉紅色，與白衣顏色略有不同），身上有光焰，手持大刀。作他的印契，就只畫大刀。如果寫字，就寫長伊字。 然而這個壇城中所缺少的位次還很多，說已經造好了，也是上下互相顯現的意思。建造完畢時，阿阇梨（導師）先在門外坐下，安住於法界和菩提心。梵文原本說：『然後持誦者安住於法界，我即是法界性，安住菩提心。』這菩提心就是法界性。 面向東方作金剛印（因為壇門向西開，所以導師面向東）。造壇完畢后，面向壇城東方坐下，觀想自己等同於佛。佛就是法界的本體。既然等同於諸佛，然後才能做度人的事業。作事金剛，指的是諸事金剛，也就是三股拔折羅印（三股金剛杵印）。凡是說作金剛，字、身、印都要做。作佛也是一樣，恐怕繁瑣，就不一一說明了。 接下來供養，做得慇勤，是爲了告誡修行人，應該戒慎地去做，不要忘記次第。梵文原本說：『應當結金剛印，然後作金剛事業，慇勤地供養，顯現一切佛救世者的三昧耶（誓願），又顯現印三昧耶等。』三昧耶印很多，所以說『等』。供養以及作佛等，都要作三昧耶，誦三遍。因為作事有很多用處，所以用『等』字。 由於作此法，就能以此隨所作的心，遍及一切方所，警覺一切。
【English Translation】 English version The left hand holds a Cintamani jewel (wish-fulfilling jewel) on a lotus flower. If only making a mudra (hand gesture), place the Mani jewel on a lotus flower. Or if only writing a letter, it refers to writing an 'evil' letter (to represent eliminating evil karma). The northern Ksitigarbha Bodhisattva (Earth Treasury Bodhisattva) is the color of a Balyangu flower (a Western flower, the color is similar to millet in this land, the flower spike is like a grain ear, very fragrant). This Bodhisattva holds a lotus flower in his hand, adorned with various necklaces. If only making a mudra, just place a lotus flower. If writing a letter, write the 'I' letter. The western Akasagarbha Bodhisattva (Space Treasury Bodhisattva) is also adorned with various necklaces. The body is white, wearing white clothes (the color of the white clothes is slightly dim, the body appears flesh-red, slightly different from the color of the white clothes), the body has light flames, holding a large sword. To make his mudra, just draw a large sword. If only writing a letter, write the long 'I' letter. However, there are still many positions missing in this mandala (sacred circle), saying that it is already completed is also a meaning of mutual manifestation from above and below. When the construction is completed, the Acarya (teacher) first sits outside the door, abiding in the Dharmadhatu (realm of reality) and Bodhicitta (mind of enlightenment). The Sanskrit original says: 'Then the chanter abides in the Dharmadhatu, I am the nature of the Dharmadhatu, abiding in Bodhicitta.' This Bodhicitta is the nature of the Dharmadhatu. Facing east, make the Vajra mudra (because the mandala door opens to the west, so the teacher faces east). After completing the construction of the mandala, sit facing east of the mandala, visualizing oneself as equal to the Buddha. The Buddha is the essence of the Dharmadhatu. Since one is equal to all Buddhas, then one can do the work of saving people. Doing Karma Vajra refers to all Karma Vajras, which is the Tri-Shakha Vajra mudra (three-pronged vajra scepter mudra). Whenever it is said to do Vajra, the letter, body, and mudra must all be done. Doing Buddha is the same, fearing it is cumbersome, I will not explain each one. Next, making offerings diligently is to admonish practitioners to do it cautiously and not forget the order. The Sanskrit original says: 'One should form the Vajra mudra, then do the Vajra Karma, diligently make offerings, manifest the Samaya (vow) of all Buddhas, saviors of the world, and also manifest the mudra Samaya, etc.' There are many Samaya mudras, so it says 'etc.'. Making offerings and doing Buddha, etc., all require making Samaya and reciting three times. Because there are many uses for doing things, the word 'etc.' is used. By doing this practice, one can use this mind, according to what is done, to pervade all places and awaken everything.
如來。由佛本願故。即皆警覺而作加持也。先念遍一切所。謂漫荼羅中。隨方面一切諸尊運心普遍。若深行者。即是漫荼羅諸尊悉地方示三昧耶也。次外喚弟子令彼護凈者。弟子先在門外喚之。請諸尊法。用二種使者成辦諸事真言即得也。若最捷疾慧。一一用本真言印別請亦得。令近門向壇立。又當先教彼如法潔凈也。此即請尊耳。次結界乃至發遣。皆在供養法中。準用即得也。既結護已為授三歸。此三歸謂印法也。初印護身。次法輪印護諸身份。次具有一印下當說之。初印印頂。次印印支分。上云金剛有情也。由此三印故。即是住菩提心也。作法界法輪印時。彼當一心作自體者。謂行者運心作此法界時。即觀自身同於法界也。結印時。同彼印自體也。上法界自性印結之。彼法輪印次結。先想弟子髻中有阿字。然後以法界性印印之。以印案之。自誦真言三遍或七遍也。次當以衣帛覆其面。師當發大悲心而愍念之。為令彼永度生死開佛知見故。其弟子爾時。亦當自發殊勝無上愿也。不空手作菩提圓滿故。謂彼弟子。欲令無上菩提速圓滿故。隨上中下力分辦。隨其所有供養諸佛本尊等。或持寶華等而獻之也。時師欲令弟子結護故。耳語教之。所謂令住菩提之心。別有說處也。彼既發菩提心。一心誠仰而住。師自作印。向其
【現代漢語翻譯】 現代漢語譯本： 如來（Tathagata），由於佛陀的本願，使他們都能警覺並得到加持。首先，唸誦遍一切處的真言，也就是在曼荼羅（Mandala，壇城）中，隨著方位對一切諸尊運用普遍的心。如果修行者深入修行，那麼曼荼羅的諸尊都會在地方顯示三昧耶（Samaya，誓言）。 其次，在外呼喚弟子，讓那些護持清凈的人進來。弟子先在門外呼喚，祈請諸尊的法。使用兩種使者的真言來成就諸事。如果具有最敏捷的智慧，也可以一一使用本真言印來分別祈請。讓他們靠近門，面向壇城站立，並且應當事先教導他們如法地潔凈自身。這便是請尊。接下來的結界乃至發遣，都在供養法中，可以參照使用。 已經結界守護后，為弟子授予三歸依。這三歸依指的是印法。首先用印護身，其次用法輪印護諸身份，再次使用一個印，將在下文說明。第一個印印在頭頂，第二個印印在肢體。上面說的是金剛有情（Vajrasattva）。通過這三個印，便是安住于菩提心。在做法界法輪印時，弟子應當一心觀想自身，也就是修行者運用心來作此法界時，就觀想自身等同於法界。結印時，與那個印的自體相同。用上面的法界自性印結印。那個法輪印接著結。先觀想弟子髮髻中有阿（A）字，然後用法界性印印之。用印按住，自己誦真言三遍或七遍。接下來應當用衣帛覆蓋他的面部。師父應當發起大悲心而憐憫他，爲了讓他永遠脫離生死，開啟佛的知見。那時，弟子也應當自己發起殊勝無上的愿。爲了不空手成就菩提圓滿，也就是那個弟子，爲了讓無上菩提迅速圓滿，隨上中下力量來辦理，隨其所有供養諸佛本尊等，或者拿著寶華等來獻給他們。這時，師父爲了讓弟子結界守護，耳語教導他，也就是讓他安住菩提之心，在別處有說明。他既然發了菩提心，一心誠懇仰慕而安住，師父自己作印，向著他。
【English Translation】 English version: Tathagata. Due to the original vows of the Buddhas, all are awakened and receive blessings. First, recite the mantra that pervades all places, which means in the Mandala, with respect to all directions, universally apply the mind to all deities. If the practitioner is deeply engaged, then all the deities of the Mandala will display the Samaya (vow) in that place. Next, call the disciple from outside, allowing those who maintain purity to enter. The disciple first calls from outside the door, requesting the Dharma of the deities. Use the mantras of the two messengers to accomplish all matters. If one possesses the swiftest wisdom, one can also individually request each deity using their respective root mantra and mudra. Have them stand near the door, facing the altar, and they should be taught beforehand to purify themselves according to the Dharma. This is the invitation of the deities. The subsequent establishing of boundaries and sending forth are all within the offering rituals, and can be used accordingly. Having established the boundaries and protection, bestow the Three Refuges upon the disciple. These Three Refuges refer to the mudra Dharma. First, use a mudra to protect the body, then use the Dharma Wheel mudra to protect all parts of the body, and then use a mudra that will be described below. The first mudra is imprinted on the crown of the head, and the second mudra is imprinted on the limbs. The above refers to Vajrasattva (Diamond Being). Through these three mudras, one abides in the Bodhicitta (mind of enlightenment). When forming the Dharma Realm Dharma Wheel mudra, the disciple should single-mindedly contemplate themselves, which means when the practitioner uses their mind to create this Dharma Realm, they contemplate themselves as being identical to the Dharma Realm. When forming the mudra, it is identical to the self-nature of that mudra. Form the Dharma Realm Self-Nature mudra mentioned above. Then form the Dharma Wheel mudra. First, visualize the syllable 'A' in the disciple's hair knot, and then imprint it with the Dharma Realm Nature mudra. Press down with the mudra, and recite the mantra three or seven times. Next, cover their face with a silk cloth. The teacher should generate great compassion and have pity on them, in order to liberate them from the cycle of birth and death forever and open the Buddha's knowledge and vision. At that time, the disciple should also generate a supreme and unsurpassed vow. In order to not achieve the perfection of Bodhi empty-handed, which means that the disciple, in order to quickly perfect unsurpassed Bodhi, should manage according to their upper, middle, or lower capacity, and offer to all Buddhas, principal deities, etc., whatever they possess, or offer precious flowers, etc. At this time, the teacher, in order to have the disciple establish boundaries and protection, whispers instructions to them, which means to have them abide in the mind of Bodhi, which is explained elsewhere. Since they have generated the mind of Bodhi, and abide with single-minded sincerity and admiration, the teacher forms a mudra themselves, facing them.
頂上著之(更問何印)。然後令擲花。當記彼墮在何尊之處。就一處本尊之身。又有上中下左右之殊。隨彼所墮之處。而授彼相應印真言也。弟子法教。如是作三昧耶故。一切與(更問)爾時執金剛具德。又復問此佛灌頂法。愿佛自說者。請佛自說也。時佛住法界性中。告金剛手。諦聽一心。我說此法令修行者。於此法中自在得。所謂令得勝上教法也。此自在者。亦是速得義又是自在義。是義與上所云多財名自在義不同也。我說一切諸法教。所謂最上自在攝者。謂心有愿求。悉能攝取自在滿愿。如於一國自在所為必成也。阿阇梨如來本形意加持作彼印者。隨彼上中下法。或作如來或蓮華金剛部等。隨彼所主之壇。而作彼形而為灌頂也。如來本形加持。謂阿阇梨以如來性加持自身。如來性即是本體也。或用彼印。謂以印加持。想自身以阿字遍支分。此阿字即是法界之體性也。由此莊嚴故即同佛身。方喚弟子也。若是得定阿阇梨。或已得法驗者。所作任運成就。若不能如是者。當用印及想而作也。次引弟子將向大華王漫荼羅(謂壇外先作灌頂壇處也)四寶作大菩薩加持大瓶者。是中臺四大菩薩所加持瓶也。以菩薩寶而用莊嚴也。次當作生一切支分印。而於弟子頂上灌之。凡灌頂時作此印。結已取瓶為灌也。若不以此印者。
【現代漢語翻譯】 現代漢語譯本 頂上著之（再問是哪個印）。然後讓他擲花。要記住花落在哪個本尊之處。就在一個本尊之身，又有上中下左右的區別。根據花所落之處，而授予他相應的印和真言。弟子傳法，這樣做是三昧耶的緣故，一切都給予（再問）。 當時，執金剛具德（Vajrapani, 具有功德的金剛持）又問佛陀關於灌頂之法，希望佛陀親自解說。這是請佛陀親自解說。當時，佛陀安住在法界性中，告訴金剛手（Vajrapani）：『仔細聽，一心一意。我說這個法，能讓修行者在此法中獲得自在。』 所謂『令得勝上教法』，這個『自在』，也是迅速獲得的意思，又是自在的意思。這個意思與上面所說的『多財名自在』的意思不同。我說一切諸法教，所謂『最上自在攝』，是指心中有所愿求，都能攝取自在，圓滿願望，就像在一個國家裡自在所為必定成功一樣。 阿阇梨（Acharya, 導師）以如來的本形意加持，做那個印，根據上中下法，或者做如來部、或者蓮華部、或者金剛部等，根據他所主的壇城，而做那個形象來為他灌頂。如來本形加持，是指阿阇梨以如來性加持自身，如來性就是本體。 或者用那個印，是指用印加持，想像自身以阿（A）字遍佈支分。這個阿字就是法界的體性。由此莊嚴的緣故，就等同於佛身，才呼喚弟子。如果是得到禪定的阿阇梨，或者已經得到法驗的人，所作的事情自然成就。如果不能這樣，應當用印和觀想來做。 然後引導弟子走向大華王曼荼羅（Mahavairocana Mandala, 大日華王壇城）（指壇外先做灌頂壇的地方），用四寶製作大菩薩加持的大瓶，這是中臺四大菩薩所加持的瓶。用菩薩寶來莊嚴。 然後做生一切支分印，而在弟子頭頂上灌頂。凡是灌頂時都做這個印，結印完畢后取瓶來灌頂。如果不以此印，
【English Translation】 English version Place it on top (then ask which mudra it is). Then have him throw a flower. Remember where the flower falls, which deity it lands on. On the body of that deity, there are distinctions of upper, middle, lower, left, and right. According to where it falls, bestow the corresponding mudra and mantra. Teaching the disciple, doing it this way is for the sake of Samaya, giving everything (then ask). At that time, Vajrapani (the one possessing virtues) again asked the Buddha about the Dharma of Abhisheka (initiation), hoping the Buddha would explain it himself. This is requesting the Buddha to explain it himself. At that time, the Buddha, abiding in the Dharmadhatu nature, told Vajrapani: 'Listen carefully, with one mind. I speak this Dharma so that practitioners can attain freedom within this Dharma.' The so-called 'attaining the supreme Dharma teaching' means this 'freedom' is also the meaning of quickly attaining, and also the meaning of freedom. This meaning is different from the meaning of 'abundant wealth and fame' mentioned above. I speak of all Dharma teachings, the so-called 'supreme freedom encompassing,' which means that whatever one desires in the heart, one can freely grasp and fulfill the wish, just as one's actions in a country are bound to succeed. The Acharya (teacher) blesses with the original form and intention of the Tathagata (Buddha), making that mudra. According to the upper, middle, and lower Dharma, he makes the Tathagata family, or the Lotus family, or the Vajra family, etc., according to the mandala he presides over, making that form to perform the Abhisheka. Blessing with the original form of the Tathagata means the Acharya blesses himself with the Tathagata nature, which is the essence. Or use that mudra, which means blessing with the mudra, imagining the syllable A pervading all parts of the body. This syllable A is the essence of the Dharmadhatu. Because of this adornment, one becomes equal to the Buddha's body, and then calls the disciple. If the Acharya has attained Samadhi (meditative absorption) or has already obtained Dharma experience, what he does will naturally be accomplished. If he cannot do so, he should use the mudra and visualization to do it. Then guide the disciple towards the Mahavairocana Mandala (the place where the Abhisheka mandala is first made outside the main mandala), using four jewels to make a great vase blessed by the great Bodhisattvas, which is the vase blessed by the four great Bodhisattvas in the central platform. Adorn it with Bodhisattva jewels. Then make the mudra of generating all parts of the body, and perform the Abhisheka on the disciple's head. Whenever performing Abhisheka, make this mudra. After forming the mudra, take the vase to perform the Abhisheka. If not using this mudra,
則法式不具。令彼弟子。不能住菩提心則有退轉。與空灑香水無殊也。又復未灌頂前。于弟子頂十字縫上。想作闇字。其心中極想作阿字。又想阿字在於胸上。亦可但想阿字遍一切處用也。金色光髮冠坐白蓮華者。謂想彼弟子心中。作白蓮華開敷圓滿。毗盧遮那如來座于其上。然後灌之。
經云。仁者。即是毗盧遮那如來也。若以此法而灌頂者。即是同於十方諸佛。灌以法水而授法王位也。不爾者徒灌而已。無能為也。
密印品第九
爾時毗盧遮那佛。觀察諸大會眾者。佛已略說灌頂儀法了。將欲更有所說故。隨觀察十佛土微塵等大會。非無因緣。謂將說如來身密之印也。次即告金剛手。有印名為如來莊嚴具同法界趣標幟同者。言一切佛以此為莊嚴故。得成如來法界之身。若有眾生行此法者。以印加持故。亦同如來法界身也。此印者即是法界之標幟。以此印故。標示法界之體。即名法界幢也。諸佛其由此嚴身故。於一切大會中。建此無上大菩提標幟幢。能令八部等眾惡邪者遠而去之。善根性者。親近奉教修行也。汝可諦聽極善作意。吾今將宣說之也。世尊今正是時。佛今正是時者。此兩語有意也。初說迦羅之時。意言。今此四眾無有支葉。純是真實堪受大法。如來應機而說。正是其時也。次三摩耶
【現代漢語翻譯】 現代漢語譯本：如果法則和儀式不完備，使得弟子不能安住于菩提心，那麼就會有退轉的危險，這和用香水灑在空中沒有區別。此外，在灌頂之前，要在弟子的頭頂十字縫上，觀想一個『闇』字（種子字，代表空性），在他的心中極力觀想一個『阿』字（種子字，代表本初不生）。也可以觀想『阿』字遍佈一切處。關於金色光、髮冠和坐在白蓮花上，是指觀想那個弟子心中，有一朵白蓮花開放，圓滿無缺，毗盧遮那如來（宇宙的根本佛）就坐在那上面，然後進行灌頂。
經中說：『仁者，你就是毗盧遮那如來。』如果用這種方法來灌頂，就等同於十方諸佛，用佛法之水來灌溉，授予法王之位。否則，只是徒勞地灌頂，沒有任何作用。
密印品第九
這時，毗盧遮那佛（宇宙的根本佛）觀察著所有的大會眾。佛已經簡略地說完了灌頂的儀軌，將要進一步闡述，所以才觀察如同十佛土微塵數量的大會，這並非沒有原因。這是因為佛將要宣說如來身密的印契。接著就告訴金剛手菩薩（執金剛杵的菩薩）：有一種印，名為『如來莊嚴具同法界趣標幟同』。意思是說，一切佛都用這個印作為莊嚴，所以能夠成就如來法界之身。如果有眾生修行這個法，通過手印的加持，也能等同於如來法界之身。這個印就是法界的標幟，通過這個印，標示法界的本體，就叫做『法界幢』。諸佛因為用這個印來莊嚴自身，所以在一切大會中，建立這個無上的大菩提標幟幢，能夠讓天龍八部等心懷惡意的邪惡之徒遠遠地離開，而那些具有善良根性的人，則會親近奉行教誨，努力修行。你應該仔細聽，用心領會，我現在將要宣說這個印。』世尊，現在正是時候！佛陀，現在正是時候！』這兩句話是有深意的。第一次說『迦羅之時』，意思是說，現在這裡的四眾弟子沒有枝蔓，純粹是真實可靠，堪能接受大法的人，如來應機說法，正是時候。第二次說『三摩耶』（誓言，平等）
【English Translation】 English version: If the rules and rituals are incomplete, causing the disciple to be unable to abide in the Bodhi mind, then there is a risk of regression, which is no different from sprinkling perfume in the air. Furthermore, before the initiation, on the crown suture of the disciple's head, visualize the syllable 'Am' (seed syllable, representing emptiness), and in his heart, strongly visualize the syllable 'Ah' (seed syllable, representing primordial non-arising). It is also possible to visualize the syllable 'Ah' pervading everywhere. Regarding the golden light, crown, and sitting on a white lotus, it refers to visualizing in the disciple's heart a white lotus flower blooming, perfectly complete, with Vairochana Tathagata (the fundamental Buddha of the universe) seated upon it, and then performing the initiation.
The sutra says: 'Virtuous one, you are Vairochana Tathagata.' If one initiates in this way, it is equivalent to all the Buddhas of the ten directions, irrigating with the water of Dharma and bestowing the position of Dharma King. Otherwise, it is just a futile initiation, without any effect.
Chapter Nine: Secret Seals
At this time, Vairochana Buddha (the fundamental Buddha of the universe) observed all the great assemblies. The Buddha had briefly finished speaking about the initiation rituals and was about to elaborate further, so he observed the assemblies as numerous as the dust particles of ten Buddha-lands, which was not without reason. This was because the Buddha was about to proclaim the mudra of the secret of the Tathagata's body. Then he told Vajrapani Bodhisattva (the bodhisattva who holds the vajra scepter): There is a mudra called 'Tathagata's Adornments are the Same, the Realm of Dharma is the Same, the Sign is the Same.' It means that all Buddhas use this mudra as adornment, so they can achieve the Dharma-body of the Tathagata's Dharma-realm. If there are sentient beings who practice this Dharma, through the blessing of the mudra, they can also be equivalent to the Dharma-body of the Tathagata's Dharma-realm. This mudra is the sign of the Dharma-realm. Through this mudra, the essence of the Dharma-realm is indicated, and it is called the 'Dharma-realm Banner.' Because the Buddhas use this mudra to adorn themselves, in all great assemblies, they establish this supreme banner of great Bodhi, which can cause evil ones with malicious intent, such as the eight classes of beings, to leave far away, while those with good roots will draw near, follow the teachings, and strive to practice. You should listen carefully and comprehend with your heart. I am now going to proclaim this mudra.' 'World Honored One, now is the time! Buddha, now is the time!' These two sentences have profound meaning. The first time 'Kala' (time) is said, it means that the fourfold assembly here has no branches, purely reliable, and capable of receiving the great Dharma. The Tathagata speaks according to the opportunity, and now is the time. The second time 'Samaya' (vow, equality) is said.
之時。即時分之時。今正是時。說法時也 爾時世尊住于無害身力三昧者。佛為滿斯愿故。復入三昧。此即是如來無量之身自在之力故。無能害也。住此三昧而發三明真言。其明名為無礙無害無等力也。由此三昧耶諸學者。得聽聞得入正法。若不作者即不合入壇。亦不合聽秘教也。若修此明即能得身凈語凈。所愿滿足會於三身。故名為三明也。三力者。謂三世力或是三平等力也。無等力者。即此三力也。其明次當說之耳。
南么三曼多佛陀南。阿娑迷(無等也)怛哩三迷(三等也)三么曳(即三昧耶也)娑訶(警發也)
阿娑迷者。此明即以阿字為首。即同諸佛法身無相離相。當知此法身是無與等比也。三迷者。謂佛三身。謂法報化合為一身。教化眾生也。亦體同阿字之門。無相離相故言等也。三昧耶者是不可越義。是無等三等。諸如來之所同說也。佛住三昧。說此明無害無等力。由此明故能入三昧耶。此三昧耶即是誓願。猶如於敕。是三世佛本所要誓也。此法門難信難入難得聽聞。由法不可遇故也。以是故三世佛同說此真言。以此三昧耶真言加被。得入聽聞修行此法也。如尊之教不可違越。若不聞者。即不得入亦不得聽聞也。娑訶是警發義也。以此真言警發諸佛。說此明時。諸佛即警發。而起加持行人
【現代漢語翻譯】 現代漢語譯本： 那時，正是時候。現在正是時候，是說法的時候。那時，世尊安住于無害身力三昧中。佛爲了滿足這個願望，再次進入三昧。這就是如來無量之身自在的力量，所以沒有誰能夠傷害他。安住于這個三昧中，而發出三明真言。這個真言的名字是無礙、無害、無等力。通過這個三昧耶（Samaya，誓約），諸位學者能夠聽聞並進入正法。如果不這樣做，就不適合進入壇場，也不適合聽聞秘密教法。如果修持這個真言，就能夠得到身凈、語凈，所愿滿足，會歸於三身（Trikaya）。所以名為三明。三力，指的是三世力，或者是三平等力。無等力，就是這三力。這個真言接下來會講到。
南么（Namo，皈敬）三曼多佛陀南（Samanta Buddhanam，普遍諸佛）。阿娑迷（Asame，無等也）怛哩三迷（Trisame，三等也）三么曳（Samaye，即三昧耶也）娑訶（Svaha，警發也）。
阿娑迷（Asame）的意思是，這個真言以阿字為首，就如同諸佛法身（Dharmakaya）無相離相。應當知道這個法身是無可比擬的。三迷（Trisame）指的是佛的三身，即法身、報身（Sambhogakaya）、化身（Nirmanakaya）合為一身，教化眾生。也與阿字之門本體相同，無相離相，所以說是等。三昧耶（Samaya）是不可違越的意思，是無等、三等，諸如來共同宣說的。佛安住於三昧，宣說這個無害無等力真言。通過這個真言，能夠進入三昧耶。這個三昧耶就是誓願，猶如敕令，是三世諸佛本來所要的誓約。這個法門難以置信、難以進入、難以聽聞，因為佛法不可輕易遇到。因此，三世諸佛共同宣說這個真言。通過這個三昧耶真言的加持，能夠進入、聽聞、修行這個法。如同世尊的教導不可違越。如果不聽聞，就不能進入，也不能聽聞。娑訶（Svaha）是警發的意思。用這個真言警發諸佛，宣說這個真言時，諸佛就會警覺而起，加持修行者。
【English Translation】 English version: At that time. It is the right time. Now is the right time, it is the time to expound the Dharma. At that time, the World Honored One dwelt in the Samadhi (Samadhi, concentration) of harmless bodily strength. The Buddha, in order to fulfill this wish, entered Samadhi again. This is the power of the Tathagata's (Tathagata, Thus Come One) immeasurable body of self-mastery, so no one can harm him. Abiding in this Samadhi, he uttered the Threefold Illumination Mantra. The name of this mantra is Unobstructed, Harmless, and Unequaled Power. Through this Samaya (Samaya, vow), all scholars can hear and enter the True Dharma. If one does not do this, one is not suitable to enter the Mandala (Mandala, sacred space), nor is one suitable to hear the secret teachings. If one practices this mantra, one can obtain purity of body and purity of speech, and one's wishes will be fulfilled, converging into the Trikaya (Trikaya, three bodies of the Buddha). Therefore, it is called Threefold Illumination. The Three Powers refer to the power of the three times (past, present, future) or the power of the three equalities. Unequaled Power is these three powers. This mantra will be explained next.
Namo (Namo, Homage) Samanta Buddhanam (Samanta Buddhanam, Universal Buddhas). Asame (Asame, Unequaled) Trisame (Trisame, Threefold Equal) Samaye (Samaye, Samaya) Svaha (Svaha, Awakening).
Asame means that this mantra begins with the syllable 'A', which is like the Dharmakaya (Dharmakaya, body of the Dharma) of all Buddhas, without form and detached from form. It should be known that this Dharmakaya is incomparable. Trisame refers to the three bodies of the Buddha, namely Dharmakaya, Sambhogakaya (Sambhogakaya, body of enjoyment), and Nirmanakaya (Nirmanakaya, body of emanation), combined into one body to teach sentient beings. It is also identical in essence to the gate of the syllable 'A', without form and detached from form, so it is said to be equal. Samaya means that it cannot be transgressed, it is unequaled and threefold equal, spoken of in unison by all Tathagatas. The Buddha dwells in Samadhi and speaks this mantra of harmless and unequaled power. Through this mantra, one can enter Samaya. This Samaya is a vow, like an imperial edict, which is the original vow of the Buddhas of the three times. This Dharma gate is difficult to believe, difficult to enter, and difficult to hear, because the Dharma is not easily encountered. Therefore, the Buddhas of the three times jointly speak this mantra. Through the blessing of this Samaya mantra, one can enter, hear, and practice this Dharma. Like the teachings of the World Honored One, it cannot be violated. If one does not hear it, one cannot enter or hear it. Svaha means awakening. Using this mantra to awaken all Buddhas, when this mantra is spoken, all Buddhas will awaken and arise to bless the practitioner.
也。此明力故能滿諸地能令修者得現三法。謂成就有三法。謂本尊之力真言及印。此三法界即得成就也。次說手印之相也。不越三法道界者。此界是結大界之果。非馱都也。于界道當中而行故。名不越耳。今此中先說十二種合掌名相。凡諸印法。此十二極要。宜明記也。第一合掌。令當中心堅相著。十指頭稍相離少許開之。此名寧(上)尾拏(上)合掌(此名堅實心合掌也)第二次以十指爪相當齊等。以指頭相合。掌中心小不相著。名三補吒合掌(此名虛心合掌)第三又次以十指頭相合。指亦齊等。然掌內空令稍穹隆。名屈滿啰合掌(此云如未開蓮也)第四次以二地指二空指相著。余指稍令開敷。名仆拏(收間反)合掌(此名初剖之蓮也)第五次又以兩掌仰而相併。令俱向上正相併鋪之。名嗢多那(上)若合掌(此云露也)第六次又並仰兩掌。與前相似。而令諸指相就稍令屈合之。如人掬水之狀(勿令大屈也)此名阿陀(上)啰合掌(此云持水也)第七次又令十指頭相叉。皆以右手指加於左手指上。如金剛合掌也(此云歸命合掌)梵音名缽啰(二合)拏(上)摩合掌。第八次又以右手加左。反掌以十指頭相紋。亦以右手指加於左手指上。名微缽哩哆合掌(此云反叉合掌也)第九次又以右手仰左手上。以左手覆在右手下
【現代漢語翻譯】 現代漢語譯本 也。這說明憑藉（本尊、真言、手印的）力量，能夠圓滿諸地，能夠使修行者獲得現世的三種成就。所謂成就三種法，指的是本尊（Devata，本尊神）的力量、真言（Mantra，咒語）以及手印（Mudra，手勢）。這三種法界（Dharmadhatu，宇宙萬有）即能獲得成就。接下來講述手印的相狀。『不越三法道界』，這個界是結大界（Mahamandala，大壇城）之果，不是馱都（Dhatu，界、元素）。在界道當中執行，所以說『不越』。現在這裡先說十二種合掌的名稱和相狀。所有手印法中，這十二種極為重要，應該牢記。第一種合掌，使兩掌當中心堅實地相貼合，十個手指頭稍微分開一點，略微張開。這叫做寧尾拏合掌（Nivinahasta，此名堅實心合掌）。第二種是以十個手指的指甲相互對齊，使指頭相合，掌心稍微不相貼合，叫做三補吒合掌（Samputahasta，此名虛心合掌）。第三種又以十個手指頭相合，手指也對齊，然而掌內空虛，使其稍微呈穹隆狀，叫做屈滿啰合掌（Kumalrahasta，此云如未開蓮也）。第四種是以兩個地指（拇指）和兩個空指（食指）相貼合，其餘手指稍微張開，叫做仆拏合掌（Purnahasta，此名初剖之蓮也）。第五種是以兩掌仰面向上並在一起，使其都向上，端正地相互並排鋪開，叫做嗢多那若合掌（Uttananjalihasta，此云露也）。第六種又是並排仰放兩掌，與前面相似，而使各個手指相互靠近，稍微彎曲合攏，如人掬水的形狀（不要太彎曲），這叫做阿陀啰合掌（Adharahasta，此云持水也）。第七種又是使十個手指頭相互交叉，都以右手指加在左手指上，如金剛合掌（Vajrahasta，此云歸命合掌）。梵音名稱是缽啰拏摩合掌（Pranamahasta）。第八種又是以右手加在左手上，反轉手掌，使十個手指頭相互交錯，也是以右手指加在左手指上，叫做微缽哩哆合掌（Viparitasvastikahasta，此云反叉合掌也）。第九種又是以右手仰放在左手上，以左手覆蓋在右手下。
【English Translation】 English version Also. This explains that by the power (of the deity, mantra, and mudra), one can fulfill all the stages and enable practitioners to attain the three accomplishments in this life. The so-called accomplishment of the three dharmas refers to the power of the Devata (deity), the Mantra (incantation), and the Mudra (hand gesture). These three Dharmadhatus (the realm of all phenomena) can then be achieved. Next, the characteristics of the hand seals are described. 'Not transgressing the realm of the three dharmas' means that this realm is the result of forming the Mahamandala (great mandala), not a Dhatu (element). Because it operates within the realm path, it is called 'not transgressing'. Now, we will first discuss the names and appearances of twelve types of joined palms. Among all mudra practices, these twelve are extremely important and should be memorized. The first type of joined palms is to have the centers of the two palms firmly touching each other, with the ten fingertips slightly separated and slightly open. This is called Nivinahasta (meaning firm heart joined palms). The second type is to align the nails of the ten fingers with each other, with the fingertips joined and the palms slightly not touching each other, called Samputahasta (meaning empty heart joined palms). The third type is again to join the ten fingertips together, with the fingers also aligned, but the inside of the palm is empty, making it slightly dome-shaped, called Kumalrahasta (meaning like an unopened lotus). The fourth type is to have the two earth fingers (thumbs) and two air fingers (index fingers) touching each other, with the remaining fingers slightly spread open, called Purnahasta (meaning the lotus just beginning to open). The fifth type is to place both palms face up and together, making them both face upwards, neatly side by side, called Uttananjalihasta (meaning exposed). The sixth type is again to place both palms face up and side by side, similar to the previous one, but to bring the fingers closer together and slightly bend them, like a person scooping water (do not bend too much), this is called Adharahasta (meaning holding water). The seventh type is again to interlock the ten fingertips, with all the right fingers placed on top of the left fingers, like the Vajrahasta (meaning refuge-taking joined palms). The Sanskrit name is Pranamahasta. The eighth type is again to place the right hand on top of the left hand, reversing the palm, and interweaving the ten fingertips, also with the right fingers placed on top of the left fingers, called Viparitasvastikahasta (meaning reversed crossed joined palms). The ninth type is again to place the right hand face up on the left hand, with the left hand covering the right hand below.
。稍似坐禪人手相加之形。此名毗缽啰哩曳薩哆合掌(此云反背互相著合掌)第十次仰二手掌。令二手中指頭相接而仰之。名帝(上)哩曳(入)合掌(此名橫柱指合掌)第十一次又俱覆二掌。亦以二手中指相接。名阿馱啰合掌(此云覆手向下合掌)第十二次又雙覆兩手。以二大指並而相接。十指頭向外。亦同名也(亦云覆手合掌也)今此三昧耶印。先合三補吒掌(先以手相遠漸近令相著掌內稍空者是也)。以二空指並而直豎之。勿令大低勿大傍側。正令二空指向上也(其五指中小指名地無名指為水中指為火頭指為風大指為空左手為定右手為慧也)亦可左手小指為檀度。以次向上數之頭指為定。右手小指為慧度。以次向上數之頭指為智度。此三昧耶印。若初修行作諸善品之時。若先不作者。不合作諸法也。非直作此。亦須誦前真言。作法。先以三摩耶印置頂上。誦前真言一遍。置其印于右肩。次置左肩。次置心上。次置喉上。每置時各誦明一遍。凡誦五遍而印五處也。然此真言有何功德耶。以此真言故。能除宿障以凈自身。令身凈故外障亦凈。以外障凈故諸障皆不得入。此即為大護也。由此不思議能護故。福任運增長罪自然除。諸佛警覺滿其所愿也。又次法界生真言曰。
南謨三曼多佛陀南。達摩馱都(法界也
【現代漢語翻譯】 現代漢語譯本：略微像坐禪人雙手合十的形狀，這叫做毗缽啰哩曳薩哆合掌（意思是反背互相貼合的合掌）。 第十次，仰起雙手掌，使兩手中指指尖相接並向上，叫做帝哩曳合掌（意思是橫柱指合掌）。 第十一次，再次雙手掌都向下覆蓋，也使兩手中指相接，叫做阿馱啰合掌（意思是覆手向下合掌）。 第十二次，再次雙手掌都向下覆蓋，使兩個大拇指併攏相接，十個手指頭向外，也同樣叫做阿馱啰合掌（也叫做覆手合掌）。 現在這個三昧耶印，先合三補吒掌（先使兩手相離較遠，然後逐漸靠近使掌心相貼合，掌內稍微留有空隙）。使兩個空指併攏並垂直豎起，不要太低，也不要太偏向兩側，務必使兩個空指向上（五個手指中小指代表地，無名指代表水，中指代表火，食指代表風，大拇指代表空，左手代表定，右手代表慧）。 也可以左手小指作為檀度，依次向上數，食指為定度。右手小指為慧度，依次向上數，食指為智度。這個三昧耶印，如果初修行時要做各種善事，如果先前沒有做過，就不能做其他法事。不僅僅是做這個，還必須誦唸前面的真言，才能作法。先將三摩耶印放在頭頂上，誦唸前面的真言一遍。將手印放在右肩，然後放在左肩，然後放在心上，然後放在喉嚨上。每次放置時，都各自誦唸真言一遍。總共誦唸五遍，手印放置五個地方。 那麼這個真言有什麼功德呢？因為這個真言，能夠消除過去的業障，從而凈化自身。使自身清凈，外在的障礙也隨之清凈。因為外在的障礙清凈，所以各種障礙都無法侵入。這就是大護。由於這種不可思議的護持，福德自然增長，罪業自然消除。諸佛警覺，滿足他的願望。 接下來是法界生真言，唸誦： 南謨三曼多佛陀南。達摩馱都（法界也）
【English Translation】 English version: Slightly resembling the hand gesture of a person in seated meditation with hands joined. This is called Vipraliye-sata-anjali (meaning 'palms joined back-to-back'). The tenth time, raise both palms, bringing the tips of the middle fingers of both hands together and pointing them upwards, called Tiriye-anjali (meaning 'horizontal pillar finger joining'). The eleventh time, again cover both palms downwards, also joining the middle fingers of both hands, called Adhara-anjali (meaning 'palms facing down joining'). The twelfth time, again cover both hands downwards, joining the two thumbs together, with the ten fingers pointing outwards, also called Adhara-anjali (also called 'palms facing down joining'). Now, this Samaya Mudra, first form the Samputa-palm (first keep the hands far apart, then gradually bring them closer until the palms touch, leaving a slight space inside). Join the two empty fingers and raise them straight up, not too low, not too far to the sides, making sure the two empty fingers point upwards (among the five fingers, the little finger represents earth, the ring finger represents water, the middle finger represents fire, the index finger represents wind, and the thumb represents space; the left hand represents stillness, and the right hand represents wisdom). Alternatively, the little finger of the left hand can be taken as Dana-paramita, counting upwards, the index finger is Dhyana-paramita. The little finger of the right hand is Prajna-paramita, counting upwards, the index finger is Jnana-paramita. This Samaya Mudra, if one is initially practicing and doing various good deeds, if one has not done it before, one cannot perform other rituals. Not only doing this, but also reciting the preceding mantra is necessary to perform the ritual. First place the Samaya Mudra on the top of the head, reciting the preceding mantra once. Place the mudra on the right shoulder, then on the left shoulder, then on the heart, then on the throat. Each time placing it, recite the mantra once. Recite a total of five times, placing the mudra in five places. So what are the merits of this mantra? Because of this mantra, it can eliminate past karmic obstacles, thereby purifying oneself. Making oneself pure, external obstacles are also purified. Because external obstacles are purified, all kinds of obstacles cannot enter. This is great protection. Due to this inconceivable protection, blessings naturally increase, and sins are naturally eliminated. All Buddhas are awakened, fulfilling his wishes. Next is the Dharmadhatu-origination mantra, recite: Namo Samanta Buddhanam. Dharma-dhatu (Dharmadhatu).
)薩嚩婆嚩(性也)俱唅(我也)
達么馱都是法界也。法界者即是佛身。下句云我者。言我即是法界也。又此行者雖未能即體真性。但作此印而誦真言。亦即體同法界也。其印以二空指內掌中。以左右手地水火三指。壓而作拳。豎二風令直(兩手各別作拳而豎風指也)先豎二指合當胸。即向里而轉。令兩手指。從頂兩邊。各近左右頰頸。而向里曳稍下曳之謂初豎指。稍令指頭向下。指背向里。近頭頰漸漸指頭近下也。至心即散手也。凡誦真言作印。喻如耕牛二牛同進不得前後也。次更作印。先作反背手合掌。以二地指反相勾(令右加左上也)余水火風三指。以次亦反相勾訖。末後綟二空指。令至掌內相柱也。此是轉法輪印。由作此印故。令彼身心清凈。能現見十方佛轉法輪也。真言曰。
南謨三曼多佛陀喃。伐折啰(金剛)怛么(二合)俱唅
此真言上已釋之(更勘)次作刀印者。刀喻利智。以能令除斷為義。謂除惡見山峰也。如大山之峰撩亂甚多。煩惱亦爾。今作此刀印。由此印故(如上說之)。即屈二風指。令指頭相對。以二空指並而壓捻之。令如大刀之形即是也。其真言曰。南謨三曼多佛陀喃(如上)大刀無垢法。現俱生身見截斷。如來信解生。無貪法生。此真言梵音誦之。在經中。此已
【現代漢語翻譯】 現代漢語譯本： 『薩嚩婆嚩』（Sava bhava）是『性』（nature）的意思，『俱唅』（kuham）是『我』（I）的意思。
『達么馱都』（Dharma-dhatu）是法界（Dharmadhatu）的意思。法界即是佛身。下句說『我』，意思是『我』即是法界。此外，即使修行者尚未能證悟真性，但通過結此手印並誦持真言，也能與法界融為一體。此手印是將兩空指（拇指）置於掌中，用左右手的地、水、火三指壓住並握拳，豎起兩風指（食指），使其保持筆直（兩手分別握拳並豎起食指）。首先，豎起兩指合於胸前，然後向內轉動，使兩手指從頭頂兩邊各自靠近左右臉頰頸部，並向里稍稍向下曳動，這稱為初豎指。稍稍使指頭向下，指背向里，靠近頭頰，漸漸使指頭靠近下方。至心時即散開手。凡是誦持真言並結手印，譬如耕牛，兩牛一同前進，不得有先後。接下來再結手印。先作反背手合掌，用兩地指（中指）反向勾住（使右加於左上），其餘水、火、風三指依次也反向勾住。最後，捻兩空指，使其在掌內相柱。這是轉法輪印。由於結此手印，能使身心清凈，能親眼見到十方諸佛轉法輪。真言如下：
『南謨三曼多佛陀喃。伐折啰（vajra，金剛）怛么（二合）俱唅』
此真言前面已經解釋過了（需要再次勘校）。接下來是作刀印，刀比喻銳利的智慧，以能夠去除斷滅為意義，即去除惡見山峰。如同大山的山峰撩亂繁多，煩惱也是如此。現在作此刀印，由此印的緣故（如上所說），即彎曲兩風指，使指頭相對，用兩空指併攏壓捻，使其如大刀的形狀。其真言如下：『南謨三曼多佛陀喃（如上）。大刀無垢法。現俱生身見截斷。如來信解生。無貪法生。』此真言用梵音誦持。在經中，這已經...
【English Translation】 English version: 'Sava bhava' (薩嚩婆嚩) means 'nature' (性也), and 'kuham' (俱唅) means 'I' (我也).
'Dharma-dhatu' (達么馱都) means the Dharmadhatu (法界). The Dharmadhatu is the body of the Buddha. The following sentence says 'I,' meaning 'I' is the Dharmadhatu. Furthermore, even if the practitioner has not yet realized the true nature, by forming this mudra and reciting the mantra, they can merge with the Dharmadhatu. This mudra involves placing the two empty fingers (thumbs) in the palm, pressing and clenching them with the earth, water, and fire fingers of the left and right hands, and raising the two wind fingers (index fingers) so that they remain straight (each hand makes a fist and raises the index finger). First, raise the two fingers together in front of the chest, then turn them inward, so that the two fingers each approach the left and right cheeks of the neck from the top, and gently move them inward and slightly downward. This is called the initial raising of the fingers. Slightly lower the fingertips, with the back of the fingers facing inward, close to the cheeks, gradually bringing the fingertips closer to the bottom. When wholeheartedly done, release the hands. Whenever reciting mantras and forming mudras, it is like plowing oxen, where two oxen advance together and must not be one before the other. Next, form the mudra again. First, make a back-to-back hand joining, hooking the two earth fingers (middle fingers) in reverse (so that the right is on top of the left), and then hooking the remaining water, fire, and wind fingers in reverse as well. Finally, twist the two empty fingers so that they support each other inside the palm. This is the turning the wheel of Dharma mudra. By forming this mudra, one can purify the body and mind and directly witness the Buddhas of the ten directions turning the wheel of Dharma. The mantra is as follows:
'Namo Samanta Buddhanam. Vajra (伐折啰, diamond) trum (怛么, two combined) kuham'
This mantra has already been explained above (needs to be checked again). Next is making the knife mudra. The knife symbolizes sharp wisdom, with the meaning of being able to remove and cut off, that is, removing the mountain peaks of evil views. Just as the peaks of a large mountain are chaotic and numerous, so are afflictions. Now, making this knife mudra, because of this mudra (as mentioned above), bend the two wind fingers so that the fingertips face each other, and press and twist them together with the two empty fingers, making them like the shape of a large knife. The mantra is as follows: 'Namo Samanta Buddhanam (as above). Great knife, immaculate Dharma. Manifest co-arisen body, see severance. Tathagata faith understanding arises. Non-greed Dharma arises.' This mantra is recited in Sanskrit. In the sutra, this has already...
注義竟。如上說也。此真言以初么字為心。是我義。又是五空點字。即是遍一切處義也。今此中意。正欲害此我見也。當知此刀印。即是諸佛大智。能斷絕諸見故。以刀截煩惱根。卻即得無垢法現也。身見俱生之類。即是垢也。今斷是垢竟。即休息邪。未休息更有勝法。謂除是垢已。當生如來信解(此義如最初解)如來信解。謂是何法。謂無貪等善根也。由此故次生訶字。是中訶字為因。為除是因故。傍有長阿之點。即是一切法本不生故也。下有鄔故三昧。上有點為大空。誦此者。能令行者滿三種身。以此字中有三義。即是法身現也。三藏云。西方尤秘印法。作時又極恭敬。要在尊室之中及空靜清潔之處。當澡浴嚴身。若不能一一浴者。必須洗凈手嗽口。以涂香涂手等方得作也。又作時須正威儀。跏趺等坐。不爾得罪令法不得速成耳。即次作吉祥商佉印。先作空中合掌(如前)屈二空指。以二風指壓之。令如商佉形。作印已。即近口吹之。如吹螺之法也。此是滿一切愿吉祥法螺印。由作此印故。即滿一切善愿。宣說大法。能令十方普得聞知。此即是寂靜涅槃印也。其真言歸命同前。
薩嚩哆(遍一切也)暗
此是真言之心。一切法本來不生。上又有點。即是大空遍一切處也。此大寂涅槃之體性。萬德寂然
【現代漢語翻譯】 現代漢語譯本： 註釋完畢。如前文所說。此真言以最初的『么』字（ma）為核心，代表『我』的意義。又是五空點字，即是遍一切處的意義。現在此中的意思，正是要破除這種我見。應當知道這刀印，即是諸佛的大智慧，能夠斷絕各種見解的緣故。用刀截斷煩惱的根源，就能得到無垢清凈的法顯現。身見等與生俱來的東西，就是垢。現在斷除這些垢之後，就停止了嗎？未停止，還有更殊勝的法，就是去除這些垢之後，應當生起如來的信解（此義如最初的解釋）。如來的信解，指的是什麼法？指的是無貪等善根。因此接下來是『訶』字（ha），這個『訶』字是因，爲了去除這個因，旁邊有長『阿』（ā）的點，即是一切法本來不生之義。下面有『鄔』（u）故三昧，上面有點代表大空。誦持此字的人，能令修行者圓滿三種身，因為這個字中有三種意義，即是法身顯現。三藏說，西方特別珍視秘密的印法，製作時又極其恭敬，要在尊貴的房間之中以及空曠安靜清潔的地方。應當沐浴，莊嚴自身。如果不能一一沐浴，必須洗凈手漱口，用涂香涂手等方法才能製作。又製作時必須端正威儀，跏趺等坐，否則會得罪，令法不能迅速成就。接下來製作吉祥商佉印（conch mudra）。先在空中合掌（如前），彎曲二空指（無名指），用二風指（食指）壓住它們，使其形狀像商佉（shankha，海螺）。結印之後，靠近口吹氣，如吹螺的方法。這是圓滿一切願望的吉祥法螺印。由於結此印的緣故，就能圓滿一切善愿，宣說大法，能令十方普遍得知。這就是寂靜涅槃印。其真言歸命與前相同。 『薩嚩哆（sarva ta，遍一切也）暗（ah）』 這是真言的核心。一切法本來不生。上面又有點，即是大空遍一切處。這是大寂涅槃的體性，萬德寂然。
【English Translation】 English version: The annotation is complete. As mentioned above, this mantra takes the initial syllable 'ma' as its core, representing the meaning of 'self'. It is also the syllable with five void dots, which means pervading all places. Now, the intention here is precisely to break through this view of self. It should be known that this knife mudra is the great wisdom of all Buddhas, capable of severing all kinds of views. Cutting off the root of afflictions with the knife, one can then obtain the manifestation of undefiled Dharma. The likes of self-view, which are born together [with us], are defilements. Now, after cutting off these defilements, does it stop there? It does not stop; there is an even more supreme Dharma, which is that after removing these defilements, one should generate the Tathagata's faith and understanding (this meaning is as explained in the beginning). What Dharma does the Tathagata's faith and understanding refer to? It refers to good roots such as non-greed. Therefore, next is the syllable 'ha', this syllable 'ha' is the cause, and in order to remove this cause, there is a long 'ā' dot beside it, which means that all dharmas are originally unborn. Below is the 'u' samadhi, with a dot above representing the great void. One who recites this syllable can enable the practitioner to fulfill the three bodies, because there are three meanings in this syllable, which is the manifestation of the Dharmakaya (Dharma Body). The Tripitaka (Three Baskets) says that the West especially values secret mudra methods, and when making them, one should be extremely respectful, in a noble room and in a spacious, quiet, and clean place. One should bathe and adorn oneself. If one cannot bathe completely, one must wash one's hands and rinse one's mouth, and use scented ointment to anoint one's hands, etc., before one can make them. Also, when making them, one must have proper demeanor, sitting in the lotus position, etc., otherwise one will offend and the Dharma will not be quickly accomplished. Next, make the auspicious shankha mudra (conch mudra). First, join the palms in the air (as before), bend the two void fingers (ring fingers), and press them with the two wind fingers (index fingers), making them look like a shankha (conch shell). After forming the mudra, blow air near the mouth, like blowing a conch. This is the auspicious conch mudra that fulfills all wishes. Because of forming this mudra, one can fulfill all good wishes, proclaim the great Dharma, and enable all directions to universally know. This is the tranquil Nirvana mudra. Its mantra of taking refuge is the same as before. 'Sarva ta (everywhere) ah' This is the heart of the mantra. All dharmas are originally unborn. There is also a dot above, which is the great void pervading all places. This is the nature of great tranquil Nirvana, where all virtues are still.
遍一切處也。次金剛不壞坐。印法先以二空指二地指皆相併。余舒散如開剖之蓮。
經云。令如鐸形也。次即改以地及空指相捻。中間六指並如舊舒散。其中火風指相合。水指單立即是也。此是蓮華之坐。亦名金剛座。猶坐此座故。能生諸佛。諸佛皆由此坐。即名吉祥之坐也。故名金剛不壞座也。真言歸命如前。
aḥ
此是真言之心也。此長阿字為行。傍二點為三昧。為令此法堅固故。故後有點也。然作拳法有其四種。第一如常作拳法大指豎之。此是一也。次以空指在於掌中而拳之名金剛拳。第二也。叉二手而合作拳。令十指出現於外。此名指在外拳。第三也(並右指加左)次以十指相叉。皆令十指頭在於掌內。此名二手拳。第四也(亦右指加左上)次作金剛印。二手皆屈水指向掌內。以二風指捻火指背。而不相合。此即金剛印也(二空指並而豎也)由此金剛印。能壞無智之城。一切不能壞也。其真言歸命如前 咒體但有吽(引)字(義如上準說之)。
次佛頂印。先作指向內拳。即申二中指令相併。次以二風指加於中指之背。而屈二空指令相併。即是也(其指向內拳即是指頭向內也)此大印名佛頂。結此法印時即同仁者也。仁者謂如來也。謂作此印即同諸佛身也。此是真言。亦是具三
【現代漢語翻譯】 現代漢語譯本： 遍一切處也（指佛法無處不在）。接下來是金剛不壞坐。手印的結法是先將兩個空指（無名指）和兩個地指（中指）並在一起。其餘的手指舒展開，像一朵盛開的蓮花。
經中說，要讓手印像鈴鐸的形狀。然後將地指和空指相捻。中間的六個手指像之前一樣舒展開。其中火指（食指）和風指（拇指）相合，水指（小指）單獨豎立。這就是蓮花之坐，也叫金剛座。因為諸佛都是坐在這個座上而成就的，所以能生出諸佛。諸佛都由此座而生，因此得名吉祥之坐。所以也叫金剛不壞座。真言的歸命方式和之前一樣。
aḥ
這是真言的心髓。這個長的阿字代表行，旁邊的兩點代表三昧（禪定）。爲了讓這個法堅固，所以在後面加了點。然後是作拳法，有四種。第一種是像平常一樣作拳法，大拇指豎起來。這是第一種。第二種是將空指放在掌中然後握拳，叫做金剛拳。這是第二種。交叉雙手然後握拳，讓十個手指都露在外面。這叫做指在外拳。這是第三種（右手手指加在左手上）。然後將十個手指交叉，讓十個手指的指頭都在掌內。這叫做二手拳。這是第四種（也是右手手指加在左手上）。然後作金剛印。雙手都彎曲水指，指向掌內。用兩個風指捻住火指的背部，但不相合。這就是金剛印（兩個空指並在一起豎立）。通過這個金剛印，能夠摧毀無智之城，一切都不能摧毀它。真言的歸命方式和之前一樣。咒體的核心只有一個吽(引)字（意義如上文所述）。
接下來是佛頂印。先作指向內的拳，然後伸出兩個中指，讓它們並在一起。然後用兩個風指加在中指的背部。然後彎曲兩個空指，讓它們並在一起。就是這樣（指向內的拳是指指頭向內）。這個大印叫做佛頂。結這個法印的時候就等同於仁者。仁者指的是如來。意思是作這個印就等同於諸佛之身。這是真言，也具備三昧。
【English Translation】 English version: It pervades all places (referring to the omnipresence of the Buddha's teachings). Next is the Vajra indestructible seat. The mudra (hand seal) is formed by first joining the two empty fingers (ring fingers) and the two earth fingers (middle fingers). The remaining fingers are spread out like an open lotus flower.
The sutra says to make the mudra like the shape of a bell. Then change it by twisting the earth fingers and empty fingers together. The six fingers in the middle are spread out as before. Among them, the fire finger (index finger) and wind finger (thumb) are joined, and the water finger (little finger) stands alone. This is the lotus seat, also called the Vajra seat. Because all Buddhas are enlightened while sitting on this seat, it can give rise to all Buddhas. All Buddhas arise from this seat, hence it is named the auspicious seat. Therefore, it is also called the Vajra indestructible seat. The way to take refuge in the mantra is the same as before.
aḥ
This is the heart of the mantra. This long 'a' represents action, and the two dots beside it represent samadhi (meditation). To make this dharma firm, a dot is added at the end. Then there are four kinds of fist mudras. The first is to make a fist as usual, with the thumb upright. This is the first. The second is to put the empty finger in the palm and then make a fist, called the Vajra fist. This is the second. Cross both hands and make a fist, letting all ten fingers appear outside. This is called the 'fingers outside' fist. This is the third (right hand fingers added to the left hand). Then cross the ten fingers, letting all ten fingertips be inside the palm. This is called the 'two-hand' fist. This is the fourth (also right hand fingers added to the left hand). Then make the Vajra mudra. Bend both hands' water fingers inward towards the palm. Use the two wind fingers to pinch the back of the fire fingers, but do not join them together. This is the Vajra mudra (the two empty fingers are joined together and stand upright). Through this Vajra mudra, one can destroy the city of ignorance, and nothing can destroy it. The way to take refuge in the mantra is the same as before. The core of the mantra only has the syllable hūṃ (extended) (the meaning is as described above).
Next is the Buddha's crown mudra. First, make a fist with the fingers pointing inward, then extend the two middle fingers and let them join together. Then use the two wind fingers to add to the back of the middle fingers. Then bend the two empty fingers and let them join together. That's it (the fist with the fingers pointing inward means the fingertips are pointing inward). This great mudra is called the Buddha's crown. When forming this mudra, it is the same as the Benevolent One. The Benevolent One refers to the Tathagata (Thus Come One). It means that making this mudra is the same as the body of all Buddhas. This is the mantra, and it also possesses the three samadhis.
昧解脫義也。初為因后為果。因是如來之行。果即是佛也(合加頂上更問)次如來豪相印。以智手。為出大指之拳。置於眉間即是也。作此印即同如來。豪相具足也。其真言歸命如前。
aḥ (知也)haṃ (因也)jaḥ (生也)
以此不生之行凈一切因也。阇謂生不可得也。次作如來缽印。左手持兩衣角(其法取袈裟近手尖角及搭肩之角繞臂回入手中令二角如雙耳也)仍以二手相重。令以右加左上。如坐禪手。引上令當臍。稍屈如重手承缽之形即是也。作此即同如來。持此袈裟諸佛標幟之儀。亦能令一切非器眾生。皆堪為法器也。真言歸命如前 婆 是有義。即三有也。以本不生故即離三有。三有本來不可得也。除此三有而得如來真實之有。謂諸佛法身也。次作施無畏手印。左手如前持衣二角。舒而當臍。右手指向上。而向外舒之。如拓物之像(如瑜伽中釋迦印即是也)若作此印。能除一切眾生種種怖畏。愛恚即時皆息。亦除彼未來種種大可怖畏也。其真言歸命如前。
薩嚩他(遍也)誓那誓那(勝也)婆也那奢那(上聲是除恐怖也)
遍是普義。即是遍一切處也。於一切處方便之中。而最為勝皆能勝彼也。初離異生等煩惱。次離二乘煩惱。故重言之。即是勝中又勝也。如來以此
【現代漢語翻譯】 現代漢語譯本： 這是關於『昧』解脫的意義。最初是因，後來是果。因是如來的修行，果就是成佛。（合掌加於頭頂，進一步詢問）接下來是如來的白毫相印。用智慧之手，握拳伸出大拇指，置於眉間即可。做這個手印就如同如來一般，白毫相圓滿具足。其真言歸命與前相同。 『aḥ』（知也），『haṃ』（因也），『jaḥ』（生也）。 用這種不生不滅的修行，凈化一切因。『阇』的意思是生不可得。接下來做如來缽印。左手持兩衣角（方法是取袈裟靠近手的尖角和搭在肩上的角，繞臂回入手中，使兩個角像雙耳一樣），然後雙手相疊，右手放在左手上，如同坐禪的手勢，抬起至臍部，稍微彎曲，如同用雙手托著缽的形狀即可。做這個手印就如同如來一般，持有袈裟，是諸佛的標誌，也能使一切不堪為法器的眾生，都能成為堪用法器的對象。真言歸命與前相同。『婆』是有義，即三有（欲有、色有、無色有）。因為本來不生，所以就脫離了三有。三有本來就是不可得的。除去這三有，而得到如來真實的『有』，指的是諸佛的法身。接下來做施無畏手印。左手如前持衣二角，舒展于臍部。右手手指向上，向外伸展，如同拓物的樣子（如同瑜伽中的釋迦印）。如果做這個手印，能消除一切眾生種種的怖畏，愛和嗔恨立刻止息，也能消除他們未來種種大的可怖畏。其真言歸命與前相同。 『薩嚩他』（遍也），『誓那誓那』（勝也），『婆也那奢那』（上聲，是除恐怖也）。 『遍』是普遍的意思，就是遍一切處。在一切處的方便之中，這是最為殊勝的，都能勝過它們。首先脫離異生（凡夫）等的煩惱，其次脫離二乘（聲聞、緣覺）的煩惱，所以重複說『勝』。就是勝中又勝。如來用這個……
【English Translation】 English version: This explains the meaning of '昧' (mèi - ignorance) liberation. Initially, it is the cause, and later it is the effect. The cause is the practice of the Tathagata (如來 - Thus Come One), and the effect is becoming a Buddha. (Join palms and place them on the top of the head, then ask further). Next is the Urna-ray (豪相 - white hair curl between the eyebrows) seal of the Tathagata. Use the wisdom hand, make a fist with the thumb extended, and place it between the eyebrows. Performing this mudra (印 - seal, hand gesture) is like the Tathagata, with the Urna-ray complete and perfect. The mantra (真言 - true words) of taking refuge is the same as before. 'aḥ' (knowing), 'haṃ' (cause), 'jaḥ' (birth). Use this practice of non-birth and non-death to purify all causes. '阇' (jaḥ) means that birth is unattainable. Next, make the Tathagata's Bowl Mudra. The left hand holds the two corners of the robe (the method is to take the sharp corner of the kasaya (袈裟 - monastic robe) near the hand and the corner draped over the shoulder, wrap it around the arm and back into the hand, making the two corners like double ears), then overlap the two hands, placing the right hand on top of the left, like the hand position in seated meditation, raise it to the navel, and bend it slightly, as if supporting a bowl with both hands. Performing this mudra is like the Tathagata, holding the kasaya, which is the emblem of all Buddhas, and can also make all beings who are unworthy vessels of the Dharma (法 - Dharma, teachings) become worthy vessels. The mantra of taking refuge is the same as before. '婆' (Pó) means 'existence', which is the Three Realms of Existence (三有 - Three Realms of Existence: desire realm, form realm, formless realm). Because it is originally unborn, it is free from the Three Realms of Existence. The Three Realms of Existence are originally unattainable. Removing these Three Realms of Existence, one obtains the true 'existence' of the Tathagata, which refers to the Dharmakaya (法身 - Dharma Body) of all Buddhas. Next, make the Abhaya Mudra (施無畏手印 - gesture of fearlessness). The left hand holds the two corners of the robe as before, extended at the navel. The fingers of the right hand point upwards and extend outwards, like an image of rubbing something (like the Shakyamuni (釋迦 - Shakyamuni) mudra in Yoga). If you make this mudra, it can eliminate all kinds of fears of all beings, and love and anger will cease immediately, and it can also eliminate all kinds of great fears in their future. The mantra of taking refuge is the same as before. '薩嚩他' (sarva-tha - everywhere), '誓那誓那' (śīna-śīna - victorious), '婆也那奢那' (bhaya-nāśana - eliminating fear). '遍' (everywhere) means universal, that is, everywhere. Among all the expedient means in all places, this is the most supreme, and can overcome them all. First, it removes the afflictions of ordinary beings, and then it removes the afflictions of the Two Vehicles (二乘 - Two Vehicles: Śrāvaka and Pratyekabuddha), so the word 'victorious' is repeated. That is, it is the most victorious among the victorious. The Tathagata uses this...
之故。能遍一切處。普除一切怖惱也。次如來滿愿手印。左手亦持衣角。展之如前。右手向外舒而下垂。如瑜伽中。寶生佛印也。作此印時。即以如來之力故。一切佛滿其所愿。皆得成就也。真言歸命如前。
嚩啰馱(與也)嚩折啰(金剛也)怛么(二合)迦(我也亦身也)
意云。愿諸佛與我金剛身也。亦是授我大愿之身也。此即是滿其所愿。次怖一切為障者印。以右手為拳(大指出者)而舒風指豎之。當於眉間。以指頭柱眉間也。云等引者。謂作毗俱知形。其面如忿怒。而心住一境不動也。此一切佛大印。能現如來威猛大勢之力。恐怖一切為障難者令其降伏。亦能滿一切眾生所愿。行者結此印時。為障者莫不四向馳散。乃至大力天魔軍眾亦自然退散。如來證菩提道時。以此印即能伏諸魔也。真言歸命如前。
摩訶嚩梨(大力)伐底。駝奢嚩梨(十力也)馱婆(二合)吠(得也)摩訶彌底[口*履]也(大慈也)發也
此真言諸佛大力也。此大力是何等耶。即是如來十力。一切力中最大自在也。如來云何得此十力。謂從大慈而得此十力。故言此力從大慈所生也。次佛眼印。先為拳。乃以空指壓風地二指(其指屈之空指捻其甲上也)而申水火指。用右手作之。作已。用此二指柱于其眼。先加
【現代漢語翻譯】 現代漢語譯本：的原因。能夠遍及一切地方，普遍消除一切恐懼和煩惱。接下來是如來滿愿手印，左手也拿著衣角，像之前一樣展開。右手向外伸展並下垂，如同瑜伽中的寶生佛印。做這個手印時，就因為如來的力量，一切佛都能滿足他的願望，都能成就。真言歸命如前。 『嚩啰馱』（給予），『嚩折啰』（金剛），『怛么』（二合）（我，也是身體）。 意思是：愿諸佛給予我金剛身。也是授予我大愿之身。這也就是滿足他的願望。接下來是怖畏一切作為障礙者的手印。用右手握拳（大拇指伸出），然後伸出食指豎起，放在眉間，用指頭抵住眉間。說『等引』，是指做出毗俱知（Bhikuti）的形狀，面容如忿怒，而心卻安住於一境不動。這是一切佛的大印，能夠顯現如來威猛強大的力量，使恐怖一切作為障礙者的人降伏，也能滿足一切眾生的願望。修行者結此印時，作為障礙者莫不四處逃散，乃至大力天魔軍眾也自然退散。如來證菩提道時，用此印就能降伏諸魔。真言歸命如前。 『摩訶嚩梨』（大力），『伐底』，『駝奢嚩梨』（十力），『馱婆』（二合），『吠』（得到），『摩訶彌底[口*履]也』（大慈），『發也』。 這個真言是諸佛的大力。這個大力是什麼呢？就是如來的十力，一切力量中最大最自在的。如來是如何得到這十力的呢？是從大慈而得到這十力。所以說這個力量是從大慈所生的。接下來是佛眼印。先握拳，然後用空指壓住食指和中指（手指彎曲，空指捏住它們的指甲），然後伸出無名指和小指。用右手做這個手印。做好后，用這兩個手指抵住眼睛，先加持
【English Translation】 English version: because of this. It can pervade all places and universally eliminate all fear and vexation. Next is the Tathagata's Wish-Fulfilling Hand Seal. The left hand also holds the corner of the robe, unfolding it as before. The right hand extends outward and hangs down, like the Ratnasambhava (Jewel-Born Buddha) seal in Yoga. When making this seal, by the power of the Tathagata, all Buddhas fulfill his wishes and all are accomplished. The mantra of taking refuge is as before. 『Varada』 (giver), 『Vajra』 (diamond), 『Tatma』 (combination) (I, also body). The meaning is: May all Buddhas grant me a diamond body. It is also bestowing upon me the body of great vows. This is to fulfill his wishes. Next is the seal to frighten all obstructors. Make a fist with the right hand (thumb extended), then extend and raise the index finger, placing it between the eyebrows, with the fingertip touching the space between the eyebrows. 『Equanimity』 means making the shape of Bhikuti (fierce frowning deity), with a face like wrath, but the mind dwelling in one state without moving. This is the great seal of all Buddhas, which can manifest the Tathagata's powerful and mighty strength, causing all who obstruct to be subdued, and can also fulfill the wishes of all sentient beings. When the practitioner forms this seal, the obstructors scatter in all directions, and even the mighty heavenly demon armies naturally retreat. When the Tathagata attained the Bodhi path, he used this seal to subdue all demons. The mantra of taking refuge is as before. 『Maha Vali』 (great power), 『Vati』, 『Dasha Vali』 (ten powers), 『Dhaba』 (combination), 『Vei』 (to obtain), 『Maha Miti[r]ya』 (great compassion), 『Phat』. This mantra is the great power of all Buddhas. What is this great power? It is the Tathagata's ten powers, the greatest and most自在 among all powers. How did the Tathagata obtain these ten powers? He obtained these ten powers from great compassion. Therefore, it is said that this power is born from great compassion. Next is the Buddha Eye Seal. First, make a fist, then press the index and middle fingers with the space finger (the fingers are bent, and the space finger pinches their nails), and then extend the ring and little fingers. Make this seal with the right hand. After making it, use these two fingers to touch the eyes, first adding
右眼次加左眼。以此秘密方便能凈眼根。成就佛眼得見如來深密境界也。真言歸命如前。
伽伽那(空也)嚩啰(愿也)迦盧拏(悲也)摩也(禮也)怛他揭多(如來也)斫吃芻(眼也)
夫虛空雖無相無礙。而不能成辦大事。今此如來之空雖無所依。而能成就一切勝上之事。過彼虛空不可為匹也。大悲體者。即是如來之眼。此眼從大悲生能生大悲也(更問)次如來罥索印。先作十指向內之拳。即舒二風指。指端相柱。屈而相接圓環之狀。其二空指亦以右壓左。雙內掌中即是也。此印能縛一切為惡者。亦能壞彼令其除息諸惡也。真言歸命如前。
繫系
此中有訶聲即是因也。兼有三昧義。此係是呼召聲也。謂呼此成佛之因也。此因以本不生故離因果。即令此因凈復凈。
摩訶缽奢(即大索也即此離相之因以本不生故離因果相令此因凈而復凈之因是名大索)婆盧(普也)娑嘮馱理耶(如空也言此大索廣普如空無所不遍也)薩埵馱都(言此索廣普作何事耶謂于有情中而持之除其癡故)費慕呵迦(癡也除破癡也)怛他揭多(如來)提目(信解生也亦是發諸佛本願也諸佛行菩薩道時時于大惡盡度一切眾生今以此因要當成就果令除此癡使究竟於佛果恒作佛事也)
又此索者從何而生。謂從
【現代漢語翻譯】 現代漢語譯本 用右眼加上左眼。用這種秘密方便的方法能夠清凈眼根，成就佛眼，得見如來深密的境界。真言歸命如前。
『伽伽那』（Gagana，空也），『嚩啰』（Vara，愿也），『迦盧拏』（Karuna，悲也），『摩也』（Maya，禮也），『怛他揭多』（Tathagata，如來也），『斫吃芻』（Caksu，眼也）。
虛空雖然無相無礙，卻不能成就大事。現在如來之空雖然無所依，卻能成就一切殊勝之事，超過虛空，不可比擬。大悲的本體，就是如來的眼睛。這隻眼睛從大悲中產生，也能產生大悲（更問）。接下來是如來罥索印。先將十指向內握拳，然後伸出兩個風指，指端互相抵住，彎曲相接成圓環的形狀。兩個空指也用右壓左的方式放在雙掌中，就是這個印。這個印能束縛一切作惡者，也能摧毀他們，使他們消除諸惡。真言歸命如前。
『繫系』
這裡面有『訶』（Ha）的聲音，就是因。兼有三昧的含義。這個『系』（Hrih）是呼召的聲音，是呼召這個成佛的因。這個因因為本來不生，所以脫離因果，就讓這個因清凈又清凈。
『摩訶缽奢』（Maha-pasa，即大索也，即此離相之因，以本不生故離因果相，令此因凈而復凈之因，是名大索），『婆盧』（Bhalu，普也），『娑嘮馱理耶』（Saruta-riye，如空也，言此大索廣普如空無所不遍也），『薩埵馱都』（Sattva-dhatu，言此索廣普作何事耶？謂于有情中而持之，除其癡故），『費慕呵迦』（Vimohaka，癡也，除破癡也），『怛他揭多』（Tathagata，如來），『提目』（Dhimut，信解生也，亦是發諸佛本願也，諸佛行菩薩道時，時于大惡盡度一切眾生，今以此因要當成就果，令除此癡，使究竟於佛果，恒作佛事也）。
又，這個索從何處產生？是從...
【English Translation】 English version Add the right eye to the left eye. Using this secret and expedient method, one can purify the eye faculty, attain the Buddha eye, and see the profound and secret realm of the Tathagata (Tathagata). The mantra of taking refuge is as before.
『Gagana』 (Gagana, meaning 'sky' or 'space'), 『Vara』 (Vara, meaning 'wish' or 'boon'), 『Karuna』 (Karuna, meaning 'compassion'), 『Maya』 (Maya, meaning 'respect' or 'obeisance'), 『Tathagata』 (Tathagata, meaning 'Thus Come One' or 'Buddha'), 『Caksu』 (Caksu, meaning 'eye').
Although space is without form and unobstructed, it cannot accomplish great things. Now, the emptiness of the Tathagata (Tathagata), although without any support, can accomplish all supreme things, surpassing space and being incomparable. The essence of great compassion is the eye of the Tathagata (Tathagata). This eye arises from great compassion and can also generate great compassion (further inquiry). Next is the Tathagata (Tathagata) Lasso Mudra. First, make a fist with the ten fingers pointing inward, then extend the two wind fingers, with the tips touching each other, bent and connected in a circular shape. The two space fingers are also placed in the palms with the right pressing on the left. This mudra can bind all evildoers and also destroy them, causing them to eliminate all evils. The mantra of taking refuge is as before.
『Hrih Hrih』
Within this, there is the sound 『Ha』 (Ha), which is the cause. It also has the meaning of Samadhi (Samadhi). This 『Hrih』 (Hrih) is a sound of summoning, calling upon this cause of becoming a Buddha. Because this cause is originally unborn, it is free from cause and effect, so let this cause be purified again and again.
『Maha-pasa』 (Maha-pasa, meaning 'great lasso,' which is this cause free from characteristics; because it is originally unborn, it is free from the characteristics of cause and effect, causing this cause to be pure and purified again, this is called the great lasso), 『Bhalu』 (Bhalu, meaning 'universal'), 『Saruta-riye』 (Saruta-riye, like space, meaning this great lasso is as vast and universal as space, all-pervading), 『Sattva-dhatu』 (Sattva-dhatu, meaning what does this lasso accomplish universally? It means holding onto sentient beings and removing their ignorance), 『Vimohaka』 (Vimohaka, meaning ignorance, removing and breaking ignorance), 『Tathagata』 (Tathagata, meaning 'Thus Come One' or 'Buddha'), 『Dhimut』 (Dhimut, meaning the arising of faith and understanding, also the making of the original vows of all Buddhas; when all Buddhas practice the Bodhisattva path, they exhaustively liberate all sentient beings from great evils; now, with this cause, one must accomplish the result, causing this ignorance to be removed, so that one ultimately attains Buddhahood and constantly performs Buddha activities).
Furthermore, from where does this lasso arise? It arises from...
如來信解中生。信解義如經卷初已說。如來以此信解之力。普門示現種種類形或作大忿怒事。或為持明之仙。具大力勢折伏攝受無量眾生。咸令獲于如來妙果。即是大索廣普同有情界義也。次作如來鉤印。先以左手空指。壓餘四指之頭令如環狀。次以右手三指內于環中。右手大指加左大指之外。而屈入掌中。捻右手三指亦令如環狀。舒右手風指。而稍屈第三節。令如鉤形即是也。作此鉤印。能召十方一切諸佛菩薩。皆令集會道場。亦能滿足十地之位。況餘八部之類未生善心者。而不來至耶。
阿(引行也)薩嚩怛啰(二合)缽羅底訶多(無礙義一切所害也)怛他揭多(如來)央俱舍(鉤也)菩提折哩也(二合菩提行也)缽唎布啰迦莎訶(是涅槃義是滿足也)
此中行者。謂由此行。能招諸佛大功德海也。如世間鉤。則有處所分位。不能遍一切處而作鉤召。今如來鉤則不如是。普及一切無所不加。乃至能招大菩提果。以要言之。悉滿一切如來功德。普召一切眾生亦令得此道也。故次句云遍一切害(害即是鉤取殘之也)遍害一切不調伏者皆令于菩提之行而趣妙果。而得滿足也。次如來心印。作法皆準於前。唯加舒火指。此所舒二指。皆屈第三節是也。真言歸命如前。
諾(上)怒(智也)那婆(二合)
【現代漢語翻譯】 現代漢語譯本：如來從信心中產生理解。信解的意義已經在經卷的開頭詳細說明。如來憑藉這種信解的力量，在各個地方示現種種不同的形象，有時示現大忿怒之相，有時化為持明的仙人，具備強大的力量，折服和攝受無量的眾生，使他們都能獲得如來的妙果。這就是大索，廣泛普及，與有情界同義。接下來是如來鉤印的結法：先用左手空指（中指）壓住其餘四指的指頭，使其呈現環狀。然後用右手的三指放入環中，右手的拇指放在左手拇指的外面，並彎曲進入掌中，捏住右手的三指，也使其呈現環狀。舒展右手的風指（食指），稍微彎曲第三節，使其呈現鉤子的形狀就可以了。結此鉤印，能夠召請十方一切諸佛菩薩來到道場，也能滿足十地的果位，更何況其餘八部之眾尚未生起善心者，難道不會前來嗎？ 阿（引行也）薩嚩怛啰（二合）（無礙義一切所害也）缽羅底訶多怛他揭多（如來）央俱舍（鉤也）菩提折哩也（二合）（菩提行也）缽唎布啰迦莎訶（是涅槃義是滿足也） 此中的行者，是指通過這種修行，能夠招引諸佛的大功德海。如同世間的鉤子，有處所和分位的限制，不能遍及一切處所進行鉤召。而如來的鉤子則不是這樣，普及一切，無所不至，乃至能夠招引大菩提果。總而言之，能夠圓滿一切如來的功德，普遍召請一切眾生，也讓他們得到此道。所以下一句說『遍一切害』（害就是鉤取殘餘的），普遍鉤取一切不調伏者，使他們都能趨向菩提之行，而獲得妙果，從而得到滿足。接下來是如來心印，結印的方法都與前面相同，只是加上舒展火指（無名指）。這裡所舒展的兩個手指，都要彎曲第三節。真言歸命與前面相同。 諾（上）怒（智也）那婆（二合）
【English Translation】 English version: The Tathagata (如來) [Thus Come One] arises from faith and understanding. The meaning of faith and understanding has already been explained in detail at the beginning of the scripture. The Tathagata (如來) uses the power of this faith and understanding to manifest various forms in all places, sometimes appearing as a greatly wrathful form, and sometimes transforming into a Vidyadhara (持明) [mantra-holder] with great power, subduing and embracing countless sentient beings, enabling them all to attain the wonderful fruit of the Tathagata (如來). This is the great search, widely universal, synonymous with the realm of sentient beings. Next is the formation of the Tathagata (如來) Hook Mudra (鉤印): First, use the left hand's empty finger (middle finger) to press down on the tips of the other four fingers, making them appear like a ring. Then, place the three fingers of the right hand into the ring, place the right thumb outside the left thumb, and bend it into the palm, pinching the three fingers of the right hand, also making them appear like a ring. Extend the right hand's wind finger (index finger), slightly bending the third joint, making it appear like a hook. By forming this Hook Mudra (鉤印), one can summon all Buddhas (諸佛) and Bodhisattvas (菩薩) from the ten directions to come to the Bodhimanda (道場) [place of enlightenment], and also fulfill the position of the Ten Bhumis (十地) [ten grounds of a Bodhisattva's path], let alone the remaining eight classes of beings who have not yet generated good thoughts, how could they not come? Ah (引行也) [leading practice] Sarva Tatra (二合) [everywhere] Pratighata (無礙義一切所害也) [unobstructed meaning, all that is harmed] Tathagata (如來) [Thus Come One] Ankusha (鉤也) [hook] Bodhicarya (二合) [conduct of enlightenment] Paripuraka Svaha (是涅槃義是滿足也) [meaning of Nirvana, is fulfillment] The practitioner here refers to one who, through this practice, can attract the great ocean of merit of all Buddhas (諸佛). Like a worldly hook, it has limitations of location and position, and cannot hook and summon in all places. But the Tathagata's (如來) hook is not like this, it is universal and all-encompassing, even able to attract the great fruit of Bodhi (菩提) [enlightenment]. In short, it can perfect all the merits of the Tathagata (如來), universally summon all sentient beings, and also enable them to attain this path. Therefore, the next sentence says 'everywhere harming' (harming is hooking and taking away the remnants), universally hooking all those who are untamed, enabling them all to move towards the conduct of Bodhi (菩提) and attain the wonderful fruit, thereby achieving fulfillment. Next is the Tathagata (如來) Heart Mudra (心印), the method of forming the mudra is the same as before, only adding the extension of the fire finger (ring finger). The two fingers extended here should both bend the third joint. The mantra of taking refuge is the same as before. Noh (上) [above] Nu (智也) [wisdom] Nava (二合)
縛(生也)
即是諸佛之智。此智不從他得。還從佛心生也。
次如來臍印。亦準於前加舒水指。凡舒三指亦屈第三節也。真言歸命如上。
阿沒㗚(二合)睹(甘露也)嗢婆(二合)嚩(生也)
甘露者智智之別名。能除身心熱惱。得而服之不老不死。可以喻于如來之智也。今以此智除一切眾生熱惱。令得常壽之身。此甘露味亦從佛心生也。次如來腰印。亦準如來鉤作之。內風指而舒水指為異耳。此水指不須屈第三節也。是右手水指也。真言歸命如前。
怛他揭多(如來也)蘇婆嚩(生也)
當知此智印。即是從如來生也。凡印真言皆自呼其義。他皆放此。次如來藏印。先作三補吒合掌(空心也)水風二指皆屈入掌中(合指相對當)其二手火指直申。而令指頭相合。二空指並而壓于風指。二手地指亦舒。勿指頭相到。而稍屈之皆令曲即是也。
㘕㘕落落
啰是無垢義。上點是大空三昧也。第一除凡夫二乘障。第二住于如來甘露之空也。次二字傍二點是凈除義。第一除凡夫垢。第二除二乘垢也。次結大界印。準前如來鉤印法。但二手各舉水指。令直豎即是也(更問之不分明)此中大界者。謂從發大菩提心乃至成佛。于其中間不令間斷。不復生死不退菩提。即是大界
【現代漢語翻譯】 現代漢語譯本 縛(生也) 即是諸佛之智。此智不從他得。還從佛心生也。 次如來臍印。亦準於前加舒水指。凡舒三指亦屈第三節也。真言歸命如上。 阿沒㗚(二合)睹(甘露也)嗢婆(二合)嚩(生也) 甘露者智智之別名。能除身心熱惱。得而服之不老不死。可以喻于如來之智也。今以此智除一切眾生熱惱。令得常壽之身。此甘露味亦從佛心生也。次如來腰印。亦準如來鉤作之。內風指而舒水指為異耳。此水指不須屈第三節也。是右手水指也。真言歸命如前。 怛他揭多(如來也)蘇婆嚩(生也) 當知此智印。即是從如來生也。凡印真言皆自呼其義。他皆放此。次如來藏印。先作三補吒合掌(空心也)水風二指皆屈入掌中(合指相對當)其二手火指直申。而令指頭相合。二空指並而壓于風指。二手地指亦舒。勿指頭相到。而稍屈之皆令曲即是也。 㘕㘕落落 啰是無垢義。上點是大空三昧也。第一除凡夫二乘障。第二住于如來甘露之空也。次二字傍二點是凈除義。第一除凡夫垢。第二除二乘垢也。次結大界印。準前如來鉤印法。但二手各舉水指。令直豎即是也(更問之不分明)此中大界者。謂從發大菩提心乃至成佛。于其中間不令間斷。不復生死不退菩提。即是大界
【English Translation】 English version 縛 (b縛, meaning 'birth') This is the wisdom of all Buddhas. This wisdom is not obtained from others; it arises from the Buddha's heart. Next is the navel mudra of the Tathagata (如來). Similarly to the previous one, add the extended water fingers. All three extended fingers should have the third joint bent. The mantra of taking refuge is as above. 阿沒㗚(二合)睹 (Amrita, meaning 'nectar') 嗢婆(二合)嚩 (bhava, meaning 'birth') Nectar is another name for the wisdom of wisdom. It can remove the heat and vexation of body and mind. Obtaining and consuming it leads to non-aging and non-death. It can be compared to the wisdom of the Tathagata (如來). Now, using this wisdom to remove the heat and vexation of all sentient beings, enabling them to obtain a body of lasting life. This nectar taste also arises from the Buddha's heart. Next is the waist mudra of the Tathagata (如來). Also made according to the Tathagata's (如來) hook mudra, the difference is that the wind fingers are inside and the water fingers are extended. These water fingers do not need to have the third joint bent. It is the water finger of the right hand. The mantra of taking refuge is as before. 怛他揭多 (Tathagata, meaning 'Thus Come One') 蘇婆嚩 (subhava, meaning 'birth') It should be known that this wisdom mudra arises from the Tathagata (如來). All mudras and mantras call out their meaning themselves. Others follow this. Next is the Tathagata's (如來) womb mudra. First, make a 'samputa' (三補吒) with palms together (empty inside). Both water and wind fingers are bent into the palm (fingers aligned opposite each other). The fire fingers of both hands are extended straight, and the tips of the fingers are brought together. The two space fingers are joined and pressed onto the wind fingers. The earth fingers of both hands are also extended, without the tips of the fingers touching, and slightly bent, making them curved. 㘕㘕落落 (hram hram rah rah) 'Ra' (啰) means 'without defilement'. The dot above is the great emptiness samadhi (三昧). First, it removes the obstacles of ordinary people and the two vehicles (二乘). Second, it dwells in the emptiness of the Tathagata's (如來) nectar. Next, the two dots beside the two syllables mean 'purification'. First, it removes the defilements of ordinary people. Second, it removes the defilements of the two vehicles (二乘). Next, form the great boundary mudra. According to the previous method of the Tathagata's (如來) hook mudra, but each hand raises the water finger, making it stand straight (ask further, it is not clear). The great boundary here means that from the arising of the great Bodhi mind to the attainment of Buddhahood, there should be no interruption in between, no more birth and death, and no regression from Bodhi. This is the great boundary.
義也。真言歸命如前。
麗(離相三昧)嚕(嚕音二羅各乘相也)補(第一義也第一義不可得也)履(離垢也)微(離縛也)矩(矩音作也)麗(離相也)
此等皆是三昧。如來以此諸三昧而為莊嚴。更無過上。此是諸佛大界也。
次作大護印。準前如來藏印。申二水指令指頭相柱如峰。其二火指頭亦相拄而稍屈。微如蓮環之狀。又開二空指。相去二寸以下即是也。真言曰。
薩嚩怛他揭帝弊(歸命一切如來等也)。薩嚩婆也微(上)檗帝弊(能除一切怖障等也亦是嘆佛歸命也)。毗濕嚩目契弊(種種門也亦是巧妙之義諸佛巧現種種功德門也)。薩羅嚩(二合)他(遍也謂一切時一切處一切方所也)唅欠(訶是因義欠是空義也點又是空以此空凈一切因又復空者此空亦空也)啰乞叉(擁護也非但護於二乘亦護一切諸佛諸佛由此故不捨有情常作佛事無有休息不住寂滅也)么訶么㘑(大力也即是如來十種智力也)薩嚩怛他揭多(如來也)奔抳也(二合)寧啰社(引)帝(生也言此力從如來功德生也)。𤙖𤙖(第一恐怖其障也第二為令滿佛之三德故重言謂極怖之也)。怛啰吒怛啰吒(攝伏也伏內外障又為成佛法身故重云之也)。阿缽羅(二合)帝訶帝(是無害也無障義也)
此名無堪忍大護。
【現代漢語翻譯】 現代漢語譯本： 義理是這樣的。真言的歸命方式如前所述。
『麗』(lì)（離相三昧（lí xiàng sānmèi），遠離一切表象的禪定）。『嚕』(lū)（『嚕』音中的兩個『羅』(luó)各自代表不同的表象）。『補』(bǔ)（第一義（dì yī yì），最高的真理，但第一義是不可執著的）。『履』(lǚ)（離垢（lí gòu），遠離污垢）。『微』(wēi)（離縛（lí fù），遠離束縛）。『矩』(jǔ)（『矩』音，表示『作』，行動）。『麗』(lì)（離相（lí xiàng），遠離表象）。
這些都是三昧（sānmèi）。如來（rúlái）用這些三昧來莊嚴自身，沒有比這更高的了。這是諸佛（zhū fó）的大境界。
接下來製作大護印。手印姿勢與之前的如來藏印（rúlái zàng yìn）相似。使兩個水指（shuǐ zhǐ）（小指）的指頭相拄，如山峰狀。兩個火指（huǒ zhǐ）（無名指）的指頭也相拄，稍微彎曲，形狀像蓮花環。再打開兩個空指（kōng zhǐ）（拇指），相距兩寸以下即可。真言如下：
『薩嚩怛他揭帝弊』(sà pó dá tuō jiē dì bì)（歸命一切如來等也（guī mìng yī qiè rúlái děng yě），皈依、禮敬一切如來）。『薩嚩婆也微』(sà pó pó yě wēi)（上）（『檗帝弊』(gé dì bì)）（能除一切怖障等也（néng chú yī qiè bù zhàng děng yě），亦是嘆佛歸命也（yì shì tàn fó guī mìng yě），能夠消除一切恐懼和障礙，也是讚歎佛並歸命于佛）。『毗濕嚩目契弊』(pí shī pó mù qì bì)（種種門也（zhǒng zhǒng mén yě），亦是巧妙之義（yì shì qiǎo miào zhī yì），諸佛巧現種種功德門也（zhū fó qiǎo xiàn zhǒng zhǒng gōng dé mén yě），種種法門，也是巧妙的意思，諸佛巧妙地示現各種功德之門）。『薩羅嚩』(sà luó pó)（二合）（『他』(tuō)）（遍也（biàn yě），謂一切時一切處一切方所也（wèi yī qiè shí yī qiè chù yī qiè fāng suǒ yě），普遍，指一切時間、一切地點、一切方位）。『唅欠』(hán qiàn)（『訶』(hē)是因義（shì yīn yì），『欠』(qiàn)是空義也（shì kōng yì yě），點又是空（diǎn yòu shì kōng），以此空凈一切因（yǐ cǐ kōng jìng yī qiè yīn），又復空者（yòu fù kōng zhě），此空亦空也（cǐ kōng yì kōng yě），『訶』是原因的意思，『欠』是空的意思，點也是空，用這種空性來凈化一切原因，而且空本身也是空性的）。『啰乞叉』(luō qì chā)（擁護也（yōng hù yě），非但護於二乘（fēi dàn hù yú èr shèng），亦護一切諸佛（yì hù yī qiè zhū fó），諸佛由此故不捨有情（zhū fó yóu cǐ gù bù shě yǒu qíng），常作佛事無有休息（cháng zuò fó shì wú yǒu xiū xī），不住寂滅也（bù zhù jì miè yě），擁護，不僅保護二乘，也保護一切諸佛，諸佛因此不捨棄有情眾生，經常行佛事沒有休息，不住于寂滅）。『么訶么㘑』(mó hē mó lì)（大力也（dà lì yě），即是如來十種智力也（jí shì rúlái shí zhǒng zhì lì yě），大力，就是如來的十種智慧力量）。『薩嚩怛他揭多』(sà pó dá tuō jiē duō)（如來也（rúlái yě））。『奔抳也』(bēn nǐ yě)（二合）（『寧啰社』(níng luó shè)（引）（『帝』(dì)）（生也（shēng yě），言此力從如來功德生也（yán cǐ lì cóng rúlái gōng dé shēng yě），產生，指這種力量從如來的功德中產生）。『𤙖𤙖』(hōng hōng)（第一恐怖其障也（dì yī kǒngbù qí zhàng yě），第二為令滿佛之三德故重言謂極怖之也（dì èr wèi lìng mǎn fó zhī sān dé gù chóng yán wèi jí bù zhī yě），第一是震懾和恐嚇那些障礙，第二是爲了圓滿佛的三德，所以重複說是極其震懾的）。『怛啰吒怛啰吒』(dá là chà dá là chà)（攝伏也（shè fú yě），伏內外障（fú nèi wài zhàng），又為成佛法身故重云之也（yòu wèi chéng fó fǎ shēn gù chóng yún zhī yě），降伏，降伏內外障礙，並且爲了成就佛的法身而重複）。『阿缽羅』(ā bō luó)（二合）（『帝訶帝』(dì hē dì)）（是無害也（shì wú hài yě），無障義也（wú zhàng yì yě），是無害，沒有障礙的意思）。
這被稱為無堪忍大護（wú kān rěn dà hù）。
【English Translation】 English version: The meaning is thus. The way to take refuge in the mantra is as before.
'Li' (lì) (Lī-saṃādhi (lí xiàng sānmèi), the samadhi of being apart from all forms). 'Lu' (lū) (The two 'Ra' (luó) sounds in 'Lu' each represent different forms). 'Bu' (bǔ) (First principle (dì yī yì), the highest truth, but the first principle is not to be clung to). 'Lü' (lǚ) (Free from defilement (lí gòu), being apart from impurities). 'Wei' (wēi) (Free from bondage (lí fù), being apart from fetters). 'Ju' (jǔ) (The sound 'Ju', meaning 'to do', action). 'Li' (lì) (Free from form (lí xiàng), being apart from forms).
These are all samadhis (sānmèi). The Tathagata (rúlái) uses these samadhis to adorn himself; there is nothing higher than this. This is the great realm of all Buddhas (zhū fó).
Next, make the Great Protection Mudra. The hand gesture is similar to the previous Tathagatagarbha Mudra (rúlái zàng yìn). Make the tips of the two Water fingers (shuǐ zhǐ) (little fingers) touch each other, like a mountain peak. The tips of the two Fire fingers (huǒ zhǐ) (ring fingers) also touch each other, slightly bent, shaped like a lotus ring. Then open the two Air fingers (kōng zhǐ) (thumbs), about two inches apart or less. The mantra is as follows:
'Sarva tathāgatebhyaḥ' (sà pó dá tuō jiē dì bì) (Taking refuge in all Tathagatas, etc. (guī mìng yī qiè rúlái děng yě), taking refuge in and paying homage to all Tathagatas). 'Sarva bhaya vi' (sà pó pó yě wēi) (above) ('bhagatebhyaḥ' (gé dì bì)) (Able to remove all fears and obstacles, etc. (néng chú yī qiè bù zhàng děng yě), also praising the Buddha and taking refuge (yì shì tàn fó guī mìng yě), able to eliminate all fears and obstacles, also praising the Buddha and taking refuge). 'Viśva mukhebhyaḥ' (pí shī pó mù qì bì) (Various gates (zhǒng zhǒng mén yě), also the meaning of skillful (yì shì qiǎo miào zhī yì), the Buddhas skillfully manifest various doors of merit (zhū fó qiǎo xiàn zhǒng zhǒng gōng dé mén yě), various Dharma gates, also the meaning of skillful, the Buddhas skillfully manifest various doors of merit). 'Sarva' (sà luó pó) (combined) ('tha' (tuō)) (Everywhere (biàn yě), meaning all times, all places, all directions (wèi yī qiè shí yī qiè chù yī qiè fāng suǒ yě), universal, referring to all times, all places, all directions). 'Haṃ khaṃ' (hán qiàn) ('Ha' (hē) is the meaning of cause (shì yīn yì), 'Khaṃ' (qiàn) is the meaning of emptiness (shì kōng yì yě), the dot is also emptiness (diǎn yòu shì kōng), using this emptiness to purify all causes (yǐ cǐ kōng jìng yī qiè yīn), and emptiness itself (yòu fù kōng zhě), this emptiness is also empty (cǐ kōng yì kōng yě), 'Ha' means cause, 'Khaṃ' means emptiness, the dot is also emptiness, using this emptiness to purify all causes, and emptiness itself is also empty). 'Rakṣa' (luō qì chā) (Protecting (yōng hù yě), not only protecting the Two Vehicles (fēi dàn hù yú èr shèng), but also protecting all Buddhas (yì hù yī qiè zhū fó), the Buddhas therefore do not abandon sentient beings (zhū fó yóu cǐ gù bù shě yǒu qíng), constantly performing Buddha deeds without rest (cháng zuò fó shì wú yǒu xiū xī), not dwelling in Nirvana (bù zhù jì miè yě), protecting, not only protecting the Two Vehicles, but also protecting all Buddhas, the Buddhas therefore do not abandon sentient beings, constantly performing Buddha deeds without rest, not dwelling in Nirvana). 'Mahā male' (mó hē mó lì) (Great power (dà lì yě), which is the ten wisdom powers of the Tathagata (jí shì rúlái shí zhǒng zhì lì yě), great power, which is the ten wisdom powers of the Tathagata). 'Sarva tathāgata' (sà pó dá tuō jiē duō) (Tathagata (rúlái yě)). 'Puṇya' (bēn nǐ yě) (combined) ('Nirājā' (níng luó shè) (extended) ('te' (dì)) (Born (shēng yě), meaning this power is born from the merits of the Tathagata (yán cǐ lì cóng rúlái gōng dé shēng yě), born, meaning this power is born from the merits of the Tathagata). 'Hūṃ hūṃ' (hōng hōng) (First, terrifying its obstacles (dì yī kǒngbù qí zhàng yě), second, to fulfill the three virtues of the Buddha, so it is repeated to mean extremely terrifying (dì èr wèi lìng mǎn fó zhī sān dé gù chóng yán wèi jí bù zhī yě), first is to deter and terrify those obstacles, second is to fulfill the three virtues of the Buddha, so it is repeated to mean extremely terrifying). 'Traṭ traṭ' (dá là chà dá là chà) (Subduing (shè fú yě), subduing internal and external obstacles (fú nèi wài zhàng), and also to accomplish the Dharmakaya of the Buddha, so it is repeated (yòu wèi chéng fó fǎ shēn gù chóng yún zhī yě), subduing, subduing internal and external obstacles, and also repeated to accomplish the Dharmakaya of the Buddha). 'Apratihate' (ā bō luó) (combined) ('hate' (dì hē dì)) (Is harmless (shì wú hài yě), meaning without obstacles (wú zhàng yì yě), is harmless, meaning without obstacles).
This is called the Unbearable Great Protection (wú kān rěn dà hù).
由彼威光猛盛。如初生小兒不堪視烈日之光。亦此如是。一切不能堪忍而敢映奪之者。故名無能堪忍大護。以此護真言之行者也。
次如來普光印。二空指並而屈入掌中。二風指直豎(各不相著皆直豎之)。二火指頭相合。稍闊其節如鈴鐸形。余指同前即是也。真言曰既命如前。
阇嚩啰(阇者生也嚩縛也羅相也側有阿點與不生義同無相不生也)摩履你(摩是我也有長阿聲履是想也想義即觀也離有觀無觀也)怛他揭多。(此是如來光也如來光以從無相無觀等義中生也)
次如來甲印。作三補吒合掌。以二風指傍置中指背上而並烈之是也。其真言闕之更勘本。如來舌印(亦闕之勘本)如來舌真言曰歸命如前。
怛他揭多誓訶嚩(二合舌也)薩帝*也達摩(法也)缽啰底瑟恥多(性也)
如來者即是如實也。猶如來舌常作如語不誑語不異語。以如是真實故常住也。
次如來語門印。準前印。即作三補吒合掌。即以水指風指頭聚合于掌內。以二空指並壓之其二地指二火指並直。而頭相併尖如蜂形即是也。真言歸命如前。
摩訶嚩迦怛啰(二合此是語也)毗濕嚩若耶(種種巧智也)摩訶馱耶(大廣也)
謂此語從如來無量門巧慧而作。此智廣大無量也。
【現代漢語翻譯】 現代漢語譯本： 由於那威光極其猛烈，就像剛出生的嬰兒無法直視太陽的光芒一樣。也是如此，一切不能夠忍受而膽敢與之爭輝的事物。因此，被稱為『無能堪忍大護』。這是以此來護持真言的修行者。
接下來是如來普光印。將兩手的空指（無名指）併攏並彎曲放入掌中。兩手的風指（食指）直立（各自不相接觸，都是直立的）。兩手的火指（中指）指尖相合，稍微拉開指節，形狀像鈴鐸。其餘的手指與之前相同。真言的『既命』部分與之前相同。
『阇嚩啰 (Śabala，阇的意思是生，嚩縛也羅相也，側面有阿點，與不生義相同，無相不生也) 摩履你 (Mālini，摩是我的意思，有長阿聲，履是想的意思，想的意義就是觀，離有觀無觀也) 怛他揭多 (Tathāgata，這是如來的光，如來的光是從無相無觀等意義中產生的)』。
接下來是如來甲印。做三補吒合掌（雙手掌心相對，手指併攏）。將兩手的風指（食指）放在中指的背上並並排伸直。這個印的真言缺失，需要再查對版本。如來舌印（也缺失，需要查對版本）。如來舌真言的『歸命』部分與之前相同。
『怛他揭多 (Tathāgata) 誓訶嚩 (jihvā，二合，舌頭) 薩[帝*也] (satya，諦也) 達摩 (dharma，法也) 缽啰底瑟恥多 (pratiṣṭhita，性也)』。
如來，就是如實的意思。猶如如來的舌頭常說如實之語，不說謊言，不說虛妄之語。因為這樣真實，所以能夠常住。
接下來是如來語門印。與之前的印相似，做三補吒合掌。然後將水指（小指）和風指（食指）的指尖聚合在掌內，用兩手的空指（無名指）併攏壓住它們，兩手的地指（拇指）和火指（中指）併攏伸直，指尖相合，形狀像蜂的尾部。真言的『歸命』部分與之前相同。
『摩訶嚩迦怛啰 (mahā-vāk-tara，二合，這是語的意思) 毗濕嚩若耶 (viśva-jñāya，種種巧智也) 摩訶馱耶 (mahā-dhāye，大廣也)』。
意思是說，這語言是從如來無量門的巧妙智慧中產生的。這種智慧廣大無量。
【English Translation】 English version: Because that majestic light is so intense, like a newborn infant unable to look directly at the sun's rays. It is the same, all things that cannot endure and dare to compete with its brilliance. Therefore, it is called 'Incapable of Enduring Great Protection'. This is to protect the practitioner of this mantra.
Next is the Tathāgata (如來) Universal Light Mudra (印). Fold the two empty fingers (ring fingers) together and tuck them into the palm. The two wind fingers (index fingers) stand straight (each not touching, both standing straight). The tips of the two fire fingers (middle fingers) meet, slightly widening the joints, shaped like a bell. The remaining fingers are the same as before. The 'Namah' part of the mantra is the same as before.
'Śabala (阇嚩啰, Śabala, Śa means birth, vāva yāra saṃjñā, with a dot on the side, having the same meaning as non-birth, non-form and non-birth) Mālini (摩履你, Mālini, Mā means 'mine', with a long Ā sound, li means 'thought', the meaning of thought is observation, apart from having observation and non-observation) Tathāgata (怛他揭多, This is the light of the Tathāgata (如來), the light of the Tathāgata (如來) arises from meanings such as non-form and non-observation).'
Next is the Tathāgata (如來) Armor Mudra (印). Form the Samputa (三補吒) hand seal (palms together, fingers aligned). Place the two wind fingers (index fingers) on the back of the middle fingers and align them straight. The mantra for this mudra is missing, needs to be checked against another version. Tathāgata (如來) Tongue Mudra (also missing, needs to be checked). The 'Namo' part of the Tathāgata (如來) Tongue Mantra is the same as before.
'Tathāgata (怛他揭多) jihvā (誓訶嚩, tongue) satya (薩[帝*也], truth) dharma (達摩, law) pratiṣṭhita (缽啰底瑟恥多, established).'
Tathāgata (如來) means 'as it is'. It is like the Tathāgata's (如來) tongue always speaking truthfully, not lying, not speaking falsely. Because of this truthfulness, it is eternally abiding.
Next is the Tathāgata (如來) Speech Door Mudra (印). Similar to the previous mudra, form the Samputa (三補吒) hand seal. Then bring the tips of the water fingers (little fingers) and wind fingers (index fingers) together inside the palm, pressing them down with the two empty fingers (ring fingers) together, the two earth fingers (thumbs) and fire fingers (middle fingers) are aligned straight, with the tips meeting, shaped like the tail of a bee. The 'Namo' part of the mantra is the same as before.
'Mahā-vāk-tara (摩訶嚩迦怛啰, great speech) viśva-jñāya (毗濕嚩若耶, all-knowing wisdom) mahā-dhāye (摩訶馱耶, great expanse)'.
Meaning that this speech arises from the Tathāgata's (如來) immeasurable skillful wisdom. This wisdom is vast and immeasurable.
次如來牙印。作三補吒合掌。屈二風指入于掌內。令指節背並是也。真言歸命如前。
怛他揭多能(去)設吒啰(三合牙也)啰娑啰娑(味也味中之味故重言之即如來法味也)揭啰(此字與前句相連前句未有阿聲與阿相連也是勝上之義勝上之味也)三缽啰博迦。(得也)怛他揭多(如來)毗奢(上)也(境界也)三婆嚩(生也謂此勝上之味從如來境界生也)
次如來四辯印。作三補吒合掌。以二風指勾曲。當二火指背上。頭勿相著即是也。如來由此印故。處眾無畏為人演說正法。乃至於一字中含無窮義。此辯才不可窮盡也。真言歸命如前。
阿軫帝*也那步(二合)多(奇特也)曷魯婆(語之分段也亦此奇特也)嚩迦三曼哆(普至也。佛以一音說法。普至一切眾生之前其所至處。各各自謂佛同我音為我說法也)毗輸(上)陀(清凈也)薩縛啰(言音也。由所發言離語業粗惡等過。微妙清凈令人樂聞故云清凈言音也)
次如來十力印。屈地空指在掌中。令頭聚合相柱。余指作三補吒合掌是也。真言歸命如前。
𤙖(是三德也。摩是空也。點是三昧也。阇是生義又招召也。更問得招。此印能持如來十力也。此之三字合在句后。如大本中也)馱(入)舍嚩蘭伽(十力
【現代漢語翻譯】 現代漢語譯本 接下來是如來牙印。做三補吒（Samputa）合掌，彎曲兩個風指（食指）到掌內，使指節背部並在一起。真言歸命如前。 怛他揭多（Tathagata，如來）能（去）設吒啰（Shatara，三合牙也）啰娑啰娑（Rasarasā，味也，味中之味，故重言之，即如來法味也）揭啰（Gara，此字與前句相連，前句未有阿聲，與阿相連，也是勝上之義，勝上之味也）三缽啰博迦（Samprabhaga，得也）。怛他揭多（Tathagata，如來）毗奢（Vishaya，上）也（境界也）三婆嚩（Sambhava，生也，謂此勝上之味從如來境界生也）。 接下來是如來四辯印。做三補吒（Samputa）合掌，用兩個風指（食指）勾曲，放在兩個火指（中指）的背上，指頭不要相碰。如來由此印的緣故，處在眾人之中無所畏懼，為人演說正法，乃至在一個字中包含無窮的意義。這種辯才不可窮盡。真言歸命如前。 阿軫[帝*也]（Acintya，二合，不思議也）那步（Adbuta，二合，奇特也）曷魯婆（Alapa，語之分段也，亦此奇特也）嚩迦三曼哆（Vak Samanta，普至也。佛以一音說法，普至一切眾生之前，其所至處，各各自謂佛同我音為我說法也）毗輸（Vishuddha，上）陀（清凈也）薩縛啰（Svara，言音也。由所發言離語業粗惡等過，微妙清凈令人樂聞，故云清凈言音也）。 接下來是如來十力印。彎曲地指（無名指）和空指（拇指）在掌中，使指頭聚合相柱，其餘手指做三補吒（Samputa）合掌。真言歸命如前。 𤙖（Om，是三德也。摩（Ma）是空也。點（點）是三昧也。阇（Ja）是生義，又招召也。更問得招。此印能持如來十力也。此之三字合在句后，如大本中也）馱（Dha，入）舍嚩蘭伽（Dashabalaanga，十力）
【English Translation】 English version Next is the Tathagata's (Tathagata, Thus Come One) Tooth Seal. Form the Samputa (Samputa, joined palms) hand seal, bend the two wind fingers (index fingers) into the palm, so that the backs of the finger joints are together. The mantra of taking refuge is as before. Tathagata (Tathagata, Thus Come One) Neng (gone) Shatara (Shatara, triple combination tooth) Rasarasā (Rasarasā, taste, the taste of tastes, hence repeated, which is the Dharma taste of the Tathagata) Gara (Gara, this word is connected to the previous phrase, the previous phrase does not have the 'A' sound, connected with 'A', which is also the meaning of superior, the superior taste) Samprabhaga (Samprabhaga, obtained). Tathagata (Tathagata, Thus Come One) Vishaya (Vishaya, above) ya (realm) Sambhava (Sambhava, birth, meaning this superior taste arises from the realm of the Tathagata). Next is the Tathagata's (Tathagata, Thus Come One) Four Eloquences Seal. Form the Samputa (Samputa, joined palms) hand seal, hook the two wind fingers (index fingers) and place them on the backs of the two fire fingers (middle fingers), the tips not touching. Because of this seal, the Tathagata is fearless in the assembly, expounding the Dharma for others, even containing infinite meanings in a single word. This eloquence is inexhaustible. The mantra of taking refuge is as before. Acintya (Acintya, inseparable, inconceivable) Adbuta (Adbuta, inseparable, wonderful) Alapa (Alapa, segments of speech, also this wonderful) Vak Samanta (Vak Samanta, universally reaching. The Buddha speaks the Dharma with one sound, universally reaching before all sentient beings, each in their respective places thinking that the Buddha speaks in my voice for me) Vishuddha (Vishuddha, above) dha (pure) Svara (Svara, speech sound. Because the words spoken are free from the faults of coarse and evil speech karma, subtle and pure, making people happy to hear, hence called pure speech sound). Next is the Tathagata's (Tathagata, Thus Come One) Ten Powers Seal. Bend the earth finger (ring finger) and the space finger (thumb) into the palm, so that the tips of the fingers gather and support each other, the remaining fingers forming the Samputa (Samputa, joined palms) hand seal. The mantra of taking refuge is as before. Om (Om, is the three virtues. Ma (Ma) is emptiness. Dot (Dot) is Samadhi. Ja (Ja) is the meaning of birth, also summoning. Further questioning yields summoning. This seal can uphold the Tathagata's (Tathagata, Thus Come One) Ten Powers. These three syllables are combined at the end of the sentence, as in the Great Sutra) Dha (Dha, enter) Dashabalaanga (Dashabalaanga, Ten Powers)
身份也。其蘭字以上是十力。即此蘭字長阿聲。與伽相連是身份也)陀羅(持也)
即是由此智印之力能持如來十力支分也。
次如來念處印。作三補吒(此皆如未剖之蓮。極空中合掌也。更撿前文勿令錯也)以二空二風。聚相捻即是也。其捻法。當令四個指指甲相到耳。真言歸命如前。
怛他揭多悉密㗚(二合)底(丁以反念也如來念也)薩埵系多(眾生利益也)弊庾(二合)馱揭(二合)多(生也起也)伽伽那三么(虛空生也)阿三么(無等也)。
言此念與虛空等不可限量。然又虛空不得為比。故復云無等也。所以然者。虛空無所有性。不能為一切眾生作大利益也。
次一切法平等開悟印。作三補吒合掌。以二水二空指聚而相捻即是也。真言歸命如前。
薩嚩達摩三曼多(一切法平等也)缽啰補多(至也得也至得一切平等也)怛他揭多(如來也正義謂如去也)奴揭多(隨也如也。謂隨諸如來也。同彼得如是開悟也)
次如意摩尼普賢印。所以名普賢者。以此菩薩所有三業普皆賢善。諸佛菩薩之所讚歎故也。其印作三補吒。以二風指轉加二火指之背後。當節令圓是也。余如常。真言歸命如前。
三曼多奴揭多(平等望也)吠啰阇(無垢也無塵也)達摩涅阇多(
【現代漢語翻譯】 現代漢語譯本：『身份也』（shēn fèn yě，也是身份的意思）。『其蘭字以上是十力』（qí lán zì yǐ shàng shì shí lì，『其蘭』字以上代表如來的十種力量）。即此『蘭』字長『阿』聲（jí cǐ lán zì cháng ā shēng，就是這個『蘭』字髮長音『阿』）。與『伽』相連是身份也（yǔ qié xiāng lián shì shēn fèn yě，與『伽』字相連也是身份的意思）。『陀羅』（tuó luó）（持也）（chí yě，是『持有』的意思）。 即是由此智印之力能持如來十力支分也（jí shì yóu cǐ zhì yìn zhī lì néng chí rú lái shí lì zhī fēn yě，就是憑藉這個智慧手印的力量，能夠持有如來的十力支分）。 次如來念處印（cì rú lái niàn chù yìn，接下來是如來念處印）。作三補吒（zuò sān bǔ chà）（此皆如未剖之蓮。極空中合掌也。更撿前文勿令錯也）（cǐ jiē rú wèi pōu zhī lián. jí kōng zhōng hé zhǎng yě. gèng jiǎn qián wén wù lìng cuò yě，這個手印像未開放的蓮花，在空中合掌。請參考前面的文字，不要弄錯）。以二空二風（yǐ èr kōng èr fēng），聚相捻即是也（jù xiāng niǎn jí shì yě，將兩個空指和兩個風指聚在一起捻動就是這個手印）。其捻法（qí niǎn fǎ），當令四個指指甲相到耳（dāng lìng sì gè zhǐ zhǐ jiǎ xiāng dào ěr，應當讓四個手指的指甲互相接觸）。真言歸命如前（zhēn yán guī mìng rú qián，真言和歸命的方式與前面相同）。 怛他揭多悉密㗚（dá tā jiē duō xī mì lì）（二合）（èr hé）底（dǐ）（丁以反念也如來念也）（dīng yǐ fǎn niàn yě rú lái niàn yě）薩埵系多（sà duǒ xì duō）（眾生利益也）（zhòng shēng lì yì yě）弊庾（bì yǔ）（二合）（èr hé）馱揭（tuó jiē）（二合）（èr hé）多（duō）（生也起也）（shēng yě qǐ yě）伽伽那三么（qié qié nà sān me）（虛空生也）（xū kōng shēng yě）阿三么（ā sān me）（無等也）（wú děng yě）。 言此念與虛空等不可（yán cǐ niàn yǔ xū kōng děng bù kě ，意思是說這個念與虛空相等，不可……）。然又虛空不得為比（rán yòu xū kōng bù dé wéi bǐ，然而又不能用虛空來比喻）。故復云無等也（gù fù yún wú děng yě，所以又說它是無等的）。所以然者（suǒ yǐ rán zhě），虛空無所有性（xū kōng wú suǒ yǒu xìng），不能為一切眾生作大利益也（bù néng wéi yī qiē zhòng shēng zuò dà lì yì yě，不能為一切眾生帶來巨大的利益）。 次一切法平等開悟印（cì yī qiē fǎ píng děng kāi wù yìn，接下來是一切法平等開悟印）。作三補吒合掌（zuò sān bǔ chà hé zhǎng），以二水二空指聚而相捻即是也（yǐ èr shuǐ èr kōng zhǐ jù ér xiāng niǎn jí shì yě，將兩個水指和兩個空指聚在一起捻動就是這個手印）。真言歸命如前（zhēn yán guī mìng rú qián，真言和歸命的方式與前面相同）。 薩嚩達摩三曼多（sà pó dá mó sān màn duō）（一切法平等也）（yī qiē fǎ píng děng yě）缽啰補多（bō là bǔ duō）（至也得也至得一切平等也）（zhì yě dé yě zhì dé yī qiē píng děng yě）怛他揭多（dá tā jiē duō）（如來也正義謂如去也）（rú lái yě zhèng yì wèi rú qù yě）奴揭多（nú jiē duō）（隨也如也。謂隨諸如來也。同彼得如是開悟也）（suí yě rú yě. wèi suí zhū rú lái yě. tóng bǐ dé rú shì kāi wù yě）。 次如意摩尼普賢印（cì rú yì mó ní pǔ xián yìn，接下來是如意摩尼普賢印）。所以名普賢者（suǒ yǐ míng pǔ xián zhě），以此菩薩所有三業普皆賢善（yǐ cǐ pú sà suǒ yǒu sān yè pǔ jiē xián shàn），諸佛菩薩之所讚歎故也（zhū fó pú sà zhī suǒ zàn tàn gù yě，因為這位菩薩的所有身、口、意三業都普遍賢善，受到諸佛菩薩的讚歎）。其印作三補吒（qí yìn zuò sān bǔ chà），以二風指轉加二火指之背後（yǐ èr fēng zhǐ zhuǎn jiā èr huǒ zhǐ zhī bèi hòu），當節令圓是也（dāng jié lìng yuán shì yě，讓指節呈現圓形）。余如常（yú rú cháng，其餘部分與平常一樣）。真言歸命如前（zhēn yán guī mìng rú qián，真言和歸命的方式與前面相同）。 三曼多奴揭多（sān màn duō nú jiē duō）（平等望也）（píng děng wàng yě）吠啰阇（fèi là shé）（無垢也無塵也）（wú gòu yě wú chén yě）達摩涅阇多（dá mó niè shé duō）（
【English Translation】 English version: 'Shen Fen Ye' (身份也) also means 'identity'. 'Qi Lan Zi Yi Shang Shi Shi Li' (其蘭字以上是十力) means that above the character 'Qi Lan' represents the ten powers of the Tathagata. That is, the 'Lan' character has a long 'A' sound. Connecting with 'Qie' (伽) also means 'identity'. 'Tuo Luo' (陀羅) (holding). That is, by the power of this wisdom mudra, one can hold the ten powers of the Tathagata. Next is the Tathagata's Mindfulness Mudra. Make the 'San Bu Zha' (三補吒) (this is like an unopened lotus, palms joined in the air. Check the previous text again to avoid mistakes). Use the two empty fingers and two wind fingers, gathering and twisting them together. The method of twisting is to make the fingernails of the four fingers touch each other. The mantra and taking refuge are the same as before. 'Da Ta Jie Duo Xi Mi Li' (怛他揭多悉密㗚) (combined) 'Di' (底) (pronounced as 'Ding Yi Fan', meaning the Tathagata's mindfulness) 'Sa Duo Xi Duo' (薩埵系多) (benefiting sentient beings) 'Bi Yu' (弊庾) (combined) 'Tuo Jie' (馱揭) (combined) 'Duo' (多) (birth, arising) 'Qie Qie Na San Me' (伽伽那三么) (born from emptiness) 'A San Me' (阿三么) (unequaled). It means that this mindfulness is equal to emptiness and cannot be [missing word]. However, emptiness cannot be used as a comparison. Therefore, it is said to be unequaled. The reason is that emptiness has no inherent nature and cannot bring great benefits to all sentient beings. Next is the Mudra of Equal Enlightenment of All Dharmas. Make the 'San Bu Zha' (三補吒) with palms joined. Gather and twist the two water fingers and two empty fingers together. The mantra and taking refuge are the same as before. 'Sa Po Da Mo San Man Duo' (薩嚩達摩三曼多) (all dharmas are equal) 'Bo La Bu Duo' (缽啰補多) (reaching, obtaining, reaching and obtaining all equality) 'Da Ta Jie Duo' (怛他揭多) (Tathagata, the correct meaning is 'like gone') 'Nu Jie Duo' (奴揭多) (following, like, meaning following all Tathagatas, obtaining such enlightenment as them). Next is the Wish-Fulfilling Mani Samantabhadra Mudra. The reason for the name 'Samantabhadra' is that all three karmas of this Bodhisattva are universally virtuous and praised by all Buddhas and Bodhisattvas. Make the 'San Bu Zha' (三補吒) mudra, turning the two wind fingers and adding them to the back of the two fire fingers, making the joints round. The rest is as usual. The mantra and taking refuge are the same as before. 'San Man Duo Nu Jie Duo' (三曼多奴揭多) (equal hope) 'Fei La She' (吠啰阇) (without defilement, without dust) 'Da Mo Nie She Duo' (達摩涅阇多) (
法生也言此無垢從法而生也)摩訶摩訶(此義重言此猶如言天中之天也。諸菩薩等供養于佛。佛轉供養普賢。猶普賢身與三世佛等故。此即大中之大。供養中供養也故重言)
次慈氏印。作三補吒。而屈二風指。令指頭至火指根下。二空指並而厭之。余如常。此印如窣都波形者。以持一切如來法身塔故。猶如觀音持佛身也。真言歸命如前。
阿誓擔(古云阿逸多。此呼其名也。其義謂無勝也。一切愛見煩惱乃至二乘等無有勝之也)社耶(得勝也。于無勝中而得其勝也)薩嚩薩埵(一切眾生也)阿世耶(性也)奴揭多(知心起也。起即是知義也。謂知一切眾生性也。字阿阇梨雲此是彌勒種子字也)
次虛空藏印。虛心合掌。以二空指並屈入于掌中是也。真言歸命如前。
阿迦奢(空也)三曼多(等也等於虛空也)奴揭多(得也前云知義起義。此中雲至得義亦相會也)髀質哆㘕么嚩(二合也此么即是點。以加啰字之上即為多藍也)啰(髀質多是種種義。么嚩羅是衣義也)馱啰(著也。謂著種種衣也。如虛空無色而能現種種形。此菩薩亦爾。猶如虛空而能滿種種愿現種種形利益眾生也)
次除蓋障菩薩印。三補吒合掌。以地水指皆屈入掌中。余如常(其地水指合甲相柱也)真言歸命如前。
【現代漢語翻譯】 現代漢語譯本： 法生也說這無垢之法是從法而生的。)摩訶摩訶(這是重複強調，就像說天中之天一樣。諸位菩薩等供養佛，佛又轉而供養普賢。這是因為普賢的身與過去、現在、未來三世諸佛相等。這即是大中之大，供養中的供養，所以重複強調。) 接下來是慈氏菩薩的印。結三補吒印（雙手合掌，掌心略空），彎曲兩個風指（食指），使指頭到達火指（無名指）的根部下方。兩個空指（拇指）併攏並壓住風指。其餘手指保持原樣。這個手印的形狀像窣都波（梵文 Stupa，塔），是爲了持有一切如來的法身塔。就像觀音菩薩手持佛身一樣。真言歸命如前。 阿誓擔(古時候譯為阿逸多，這是稱呼他的名字。其含義是無勝，即一切愛見煩惱乃至二乘等都無法勝過他。)社耶(得勝，在無勝之中而獲得勝利。)薩嚩薩埵(一切眾生。)阿世耶(性。)奴揭多(知心起，起即是知的意思，是說知一切眾生的本性。阿阇梨說這是彌勒菩薩的種子字。) 接下來是虛空藏菩薩的印。雙手虛心合掌，將兩個空指（拇指）併攏彎曲放入掌中。真言歸命如前。 阿迦奢(空。)三曼多(等，等於虛空。)奴揭多(得，前面說是知義、起義，這裡說是至得義，意思也是相通的。)髀質哆㘕么嚩(二合，這個么字就是點，加在啰字之上就是多藍。)啰(髀質多是種種的意思，么嚩羅是衣的意思。) 馱啰(著，穿著。是說穿著各種各樣的衣服。就像虛空沒有顏色卻能顯現各種各樣的形狀，這位菩薩也是這樣，猶如虛空一樣能夠滿足各種各樣的願望，顯現各種各樣的形狀來利益眾生。) 接下來是除蓋障菩薩的印。結三補吒合掌，將地指（中指）和水指（無名指）都彎曲放入掌中。其餘手指保持原樣(地指和水指的指甲互相抵住)。真言歸命如前。
【English Translation】 English version: 法生 also said that this undefiled dharma arises from dharma.) Maha Maha (This is a repeated emphasis, like saying 'the heaven of heavens'. All the Bodhisattvas offer to the Buddha, and the Buddha in turn offers to Samantabhadra (普賢, Universal Worthy Bodhisattva). This is because Samantabhadra's body is equal to the Buddhas of the three times (past, present, and future). This is the greatest of the great, the offering of offerings, hence the repetition.) Next is the Mudra of Maitreya (慈氏, loving-kindness). Form the Samputa (三補吒, a hand gesture where the palms are joined together with a hollow space inside) and bend the two wind fingers (index fingers), so that the tips of the fingers reach below the roots of the fire fingers (ring fingers). Bring the two space fingers (thumbs) together and press them down. The rest remains as usual. This mudra is like the shape of a Stupa (窣都波, a dome-shaped structure), because it holds the Dharmakaya (法身, Dharma body) Stupa of all the Tathagatas (如來, Thus Come One). It is like Avalokiteshvara (觀音, the Bodhisattva of Compassion) holding the Buddha's body. The True Words of taking refuge are as before. A shì dān (阿誓擔, formerly translated as Ajita (阿逸多), this is calling his name. Its meaning is 'unconquerable', that is, all afflictions of love and views, even the Two Vehicles (二乘, Śrāvakayāna and Pratyekabuddhayāna), cannot overcome him.) Shè yé (社耶, victory, achieving victory in the unconquerable.) Sà pó sà duǒ (薩嚩薩埵, all sentient beings.) Ā shì yé (阿世耶, nature.) Nú jiē duō (奴揭多, knowing the mind arises, arising is the meaning of knowing, that is, knowing the nature of all sentient beings. The Acharya (阿阇梨, teacher) says that this is the seed syllable of Maitreya.) Next is the Mudra of Akasagarbha (虛空藏, Space Treasury Bodhisattva). Join the palms together with a hollow space inside, and bend the two space fingers (thumbs) together into the palm. The True Words of taking refuge are as before. Ā jiā shē (阿迦奢, space.) Sān màn duō (三曼多, equal, equal to space.) Nú jiē duō (奴揭多, obtained, previously said to be the meaning of knowing and arising, here it is said to be the meaning of reaching and obtaining, the meanings are also consistent.) Pí zhì duō lán mó pó (髀質哆㘕么嚩, a combination, this mó is a dot, adding it above the syllable là becomes duō lán.) Là (啰, Pí zhì duō (髀質哆) means various, mó pó là (么嚩羅) means clothing.) Tuó là (馱啰, wearing, that is, wearing various kinds of clothing. Just as space has no color but can manifest various shapes, this Bodhisattva is also like this, like space, able to fulfill various wishes, manifest various shapes to benefit sentient beings.) Next is the Mudra of Sarvanivaranaviskambhin (除蓋障, Remover of Obstacles Bodhisattva). Form the Samputa (三補吒) with palms joined together, and bend the earth finger (middle finger) and water finger (ring finger) into the palm. The rest remains as usual (the nails of the earth finger and water finger are pressed against each other). The True Words of taking refuge are as before.
阿。薩埵系多(阿是能除義。系多是利益義。謂利益眾生也)驃也(二合)嗢揭(二合)多怛囕怛囕。囕囕(是除義。亦是開發其善性令現也。如上所謂除著除其何事。謂除四垢也。凡夫愛見垢一也。聲聞垢二也。緣覺垢三也。菩薩垢四也。除眾生垢故入聲聞位。除聲聞垢故入緣覺位。乃至除菩薩垢故入清凈位也)
次觀音印。初作開剖合掌。以空指地指聚而相捻。餘六指散之。其火風指皆並相著。水指獨立即是也。
薩嚩怛他揭多(如來也)阿嚩盧羯多(觀也謂如來之觀也)迦盧拏(悲也)未耶(體也言以大悲為體也。身心內外純以悲為身也)啰啰啰(三垢也)𤙖阇(若也反。此𤙖字謂行解脫大空為三也。阇是生義謂從緣生法也)
此中如來觀者。言菩薩雖未成佛。而見等同於佛。由見蘊性故得觀名也。唯以悲為體。此悲從離三毒得無貪等三善根。而產生三解脫也。故有三啰字也。
次大勢至印。作三補吒合掌。屈十指相柱令周圓。如未剖之蓮也。此未開蓮。即是如來寶篋。猶開敷已而卻合故。真言。
瞻(是生也)娑(是等智也更問)
離世間主又超菩薩生住平等智中也。
次多羅菩薩印。先作指向內相叉拳合掌。即豎二風指頭相合如針。二空指並豎壓之即是
【現代漢語翻譯】 現代漢語譯本 阿。薩埵系多(阿是能除義，系多是利益義，謂利益眾生也)驃也(二合)嗢揭(二合)多怛囕怛囕。囕囕(是除義，亦是開發其善性令現也。如上所謂除著除其何事，謂除四垢也。凡夫愛見垢一也，聲聞垢二也，緣覺垢三也，菩薩垢四也。除眾生垢故入聲聞位，除聲聞垢故入緣覺位，乃至除菩薩垢故入清凈位也)。 接下來是觀音印。首先做開剖合掌，用空指和地指聚攏並相互捻合，其餘六指散開。火指和風指都並在一起互相貼著，水指獨立，就是這個手印。 薩嚩怛他揭多(如來也)阿嚩盧羯多(觀也，謂如來之觀也)迦盧拏(悲也)未耶(體也，言以大悲為體也，身心內外純以悲為身也)啰啰啰(三垢也)𤙖阇(若也反，此𤙖字謂行解脫大空為三也，阇是生義，謂從緣生法也)。 這裡所說的如來觀，是指菩薩雖然還沒有成佛，但是見解等同於佛。因為見到蘊的本性，所以得到觀的名字。唯獨以悲為本體，這種悲是從遠離三毒而得到無貪等三種善根，從而產生三種解脫。所以有三個『啰』字。 接下來是大勢至印。做三補吒合掌，彎曲十指互相支撐，形成周圓的形狀，像未開放的蓮花。這未開放的蓮花，就是如來的寶篋。像是已經開放之後又合上的樣子。真言是： 瞻(是生也)娑(是等智也，更問)。 離開世間的主，又超越菩薩的生住平等智。 接下來是多羅菩薩印。先做指向內交叉的拳合掌，然後豎起兩個風指，指尖相合如針。兩個空指並豎起來壓住它們，就是這個手印。
【English Translation】 English version A. Sattva-sita (A means 'to remove', sita means 'benefit', referring to benefiting sentient beings) pyaya (two combined) udgata (two combined) tataram tataram. Ram Ram (means 'to remove', also means to develop their good nature so it manifests. As mentioned above, what is being removed? It refers to the four impurities. The impurity of love and attachment of ordinary people is one, the impurity of Sravakas (聲聞) is two, the impurity of Pratyekabuddhas (緣覺) is three, and the impurity of Bodhisattvas (菩薩) is four. Removing the impurities of sentient beings leads to the Sravaka position, removing the impurities of Sravakas leads to the Pratyekabuddha position, and so on, until removing the impurities of Bodhisattvas leads to the pure position). Next is the Avalokitesvara (觀音) mudra (印). First, make an opening and closing joined palms. Use the space finger (空指) and earth finger (地指) to gather and twist together. Spread the remaining six fingers. The fire finger (火指) and wind finger (風指) should be close together. The water finger (水指) stands alone, that is the mudra. Sarva tathagata (如來) avalokita (觀, meaning the contemplation of the Tathagata) karuna (悲) maya (體, meaning taking great compassion as the essence, the body and mind inside and out are purely compassion) rara rara (three impurities) vam ja (reverse of 'ruo', this 'vam' refers to practicing liberation, the great emptiness as three, 'ja' means 'birth', referring to the Dharma arising from conditions). Here, 'Tathagata's contemplation' means that although the Bodhisattva has not yet become a Buddha, their views are equal to the Buddha's. Because they see the nature of the skandhas (蘊), they obtain the name 'contemplation'. Only taking compassion as the essence, this compassion comes from being away from the three poisons (三毒), obtaining the three good roots of non-greed, etc., thus generating the three liberations. Therefore, there are three 'ra' syllables. Next is the Mahasthamaprapta (大勢至) mudra. Make the three-layered joined palms (三補吒合掌), bend the ten fingers to support each other, forming a round shape, like an unopened lotus. This unopened lotus is the Tathagata's jewel casket (寶篋). It is like being opened and then closed again. The mantra is: Zhan (means 'birth') suo (means 'equal wisdom', further inquiry). Leaving the lord of the world, and transcending the Bodhisattva's wisdom of birth, abiding, and equality. Next is the Tara Bodhisattva (多羅菩薩) mudra. First, make a fist with the fingers crossed inward and the palms joined. Then, raise the two wind fingers, with the tips touching like a needle. Raise the two space fingers together and press them down, that is the mudra.
也。真言曰。
多㘑(呼彼也)多利尼(上聲。渡也。猶如渡人于大河置於彼岸上也)迦嚧拏(悲也)嗢婆(上)嚩(生也。由此菩薩從悲而生。亦渡眾生到于悲處也)
次毗俱知印。如前向內作拳合掌。其二風指亦豎之。但參差相壓。令右指壓左即是也。其形勢大同多羅。但參差指為殊耳。真言。
薩嚩婆也(一切恐怖也)怛啰薩你(亦是恐怖也。於一切恐怖之中。又以恐怖而恐怖之。令彼退散也如見不調伏者。又以剛強殘威勢而降伏之。令不得為非也)𤙖(三義如上)泮吒也(是破壞義令彼諸怖退散也)
此真言毗俱胝持誦母者。于諸持誦之中猶如於母。功能最尊也。
次白處菩薩印。雙屈二水指入掌。其二空指亦並而屈之令相到。余作三補吒合掌。真言。
怛他揭多肥舍耶(如來境界也)三婆嚩(生也言從如來境界生也)缽曇摩(二合)摩里底(鬘也嚴身具也。此即能生諸佛佛功德以為莊嚴。莊嚴法身也)
次馬頭印。作三補吒。屈二風指合甲。去空指根下。挾一麥許不相著。其二空指並豎。稍仰其甲頭是也。真言。
佉馱耶(啖也言啖食諸障也)畔阇(打碎也)薩破吒也莎訶(謂打擊此障令四散也)
次地藏菩薩印。作向內相叉合掌作拳。申地水指
【現代漢語翻譯】 現代漢語譯本： 也。真言曰：
『多㘑（呼彼也），多利尼（上聲，渡也，猶如渡人于大河置於彼岸上也），迦嚧拏（悲也），嗢婆（上）嚩（生也，由此菩薩從悲而生，亦渡眾生到于悲處也）。』
次毗俱知印。如前向內作拳合掌。其二風指亦豎之。但參差相壓。令右指壓左即是也。其形勢大同多羅(Tara)。但參差指為殊耳。真言：
『薩嚩婆也（一切恐怖也），怛啰薩你（亦是恐怖也，於一切恐怖之中，又以恐怖而恐怖之，令彼退散也，如見不調伏者，又以剛強殘威勢而降伏之，令不得為非也），𤙖（三義如上），泮吒也（是破壞義，令彼諸怖退散也）。』
此真言毗俱胝(Bhrikuti)持誦母者，于諸持誦之中猶如於母，功能最尊也。
次白處菩薩印。雙屈二水指入掌。其二空指亦並而屈之令相到。余作三補吒合掌。真言：
『怛他揭多肥舍耶（如來境界也），三婆嚩（生也，言從如來境界生也），缽曇摩（二合）摩里底（鬘也，嚴身具也，此即能生諸佛佛功德以為莊嚴，莊嚴法身也）。』
次馬頭印。作三補吒。屈二風指合甲。去空指根下。挾一麥許不相著。其二空指並豎。稍仰其甲頭是也。真言：
『佉馱耶（啖也，言啖食諸障也），畔阇（打碎也），薩破吒也莎訶（謂打擊此障令四散也）。』
次地藏菩薩(Ksitigarbha)印。作向內相叉合掌作拳。申地水指。
【English Translation】 English version: Also. The mantra says:
'Tara (calling to her), Tarini (the upper tone, to ferry across, like ferrying people across a great river to the other shore), Karuna (compassion), Udbhava (upper tone) va (to be born, because this Bodhisattva is born from compassion, and also ferries sentient beings to the place of compassion).'
Next, the Bhrikuti (frowning) mudra. Make a fist with the hands facing inward, and bring them together in prayer. The two wind fingers are also erected, but pressed against each other in a staggered manner, with the right finger pressing on the left. Its shape is very similar to Tara. But the staggered fingers are the difference. The mantra:
'Sarva bhaya (all fear), Trasadani (also fear, in all fear, again with fear to frighten it, causing it to retreat, like seeing those who are not subdued, again with strong residual power to subdue them, so that they cannot do wrong), Hum (three meanings as above), Phat (is the meaning of destruction, causing all fears to retreat).'
This mantra, the Bhrikuti mantra-recitation mother, is like a mother among all mantra recitations, and its function is the most revered.
Next, the White-Clothed Bodhisattva mudra. Bend the two water fingers into the palms. The two space fingers are also bent together so that they touch each other. The rest make a samputa (box-shaped) prayer position. The mantra:
'Tathagata vishaya (the realm of the Tathagata), Sambhava (to be born, meaning to be born from the realm of the Tathagata), Padma (lotus) malini (garland, adornment, this is what can generate the merits of all Buddhas to adorn, adorn the Dharma body).'
Next, the Hayagriva (horse-headed) mudra. Make a samputa. Bend the two wind fingers together at the nails, away from the base of the space fingers, holding about a wheat's worth apart, not touching. The two space fingers are erected together, slightly raising their nail heads. The mantra:
'Khadaya (to devour, meaning to devour all obstacles), Bhanja (to smash), Sphotaya Svaha (meaning to strike this obstacle and scatter it).'
Next, the Ksitigarbha (earth-store) Bodhisattva mudra. Make a fist with the hands crossed inward in prayer. Extend the earth and water fingers.
令頭相合(如峰刃也)二空指直並而豎之。真言。
訶訶訶(離三因也。謂聲聞緣覺菩薩之因也。凡此中諸真言。皆自說本尊之德行。此總持地藏菩薩之德也)蘇哆奴(妙身也。內身極凈故名妙身即法身也)莎訶
瑜伽者住(謂行者作如是印也)。
次聖者文殊印。先作三補吒。以二火指反壓二水指之背。二風指屈之。與空指頭相捻即是也。真言。
繫系(此中訶聲因也謂離二因即是超度二乘境界也。亦是呼召之聲也)俱摩啰(童子也。破壞諸魔亦名俱摩啰矣)毗目底(解脫也)缽他悉體(他以反)多(道也言住何處。謂住解脫之道也)薩末啰(念也)薩未羅(念也)缽啰底惹(而戰反。昔所愿也今念昔所愿也尊者昔所愿。悉渡一切眾生令與我無異事。是故今當憶昔誓故也)
次光網菩薩印。以左手作拳。而申風指稍屈第三節。令如鉤形。空指豎壓火指即是也。
繫系俱末羅(釋如前)摩耶揭多(摩耶幻也。揭多知也知一切法如幻也)娑(上)嚩(性也)婆嚩悉體(他以反)多(住也了知。諸法皆如幻故。即住諸法實性本性中矣也)
次無垢光印。舒左手一切指。皆令稍屈第三節即是也(空指亦豎並小似屈而已)。真言。
系(呼也)俱摩羅(如前)肥質多啰(種
【現代漢語翻譯】 現代漢語譯本： 令頭相合（如峰刃也）二空指直並而豎之。真言。 訶訶訶（離三因也。謂聲聞緣覺菩薩之因也。凡此中諸真言。皆自說本尊之德行。此總持地藏菩薩之德也）蘇哆奴（妙身也。內身極凈故名妙身即法身也）莎訶 瑜伽者住（謂行者作如是印也）。 次聖者文殊印。先作三補吒。以二火指反壓二水指之背。二風指屈之。與空指頭相捻即是也。真言。 繫系（此中訶聲因也謂離二因即是超度二乘境界也。亦是呼召之聲也）俱摩啰（童子也。破壞諸魔亦名俱摩啰矣）毗目底（解脫也）缽他悉體（他以反）多（道也言住何處。謂住解脫之道也）薩末啰（念也）薩未羅（念也）缽啰底惹（而戰反。昔所愿也今念昔所愿也尊者昔所愿。悉渡一切眾生令與我無異事。是故今當憶昔誓故也） 次光網菩薩印。以左手作拳。而申風指稍屈第三節。令如鉤形。空指豎壓火指即是也。 繫系俱末羅（釋如前）摩耶揭多（摩耶幻也。揭多知也知一切法如幻也）娑（上）嚩（性也）婆嚩悉體（他以反）多（住也了知。諸法皆如幻故。即住諸法實性本性中矣也） 次無垢光印。舒左手一切指。皆令稍屈第三節即是也（空指亦豎並小似屈而已）。真言。 系（呼也）俱摩羅（如前）肥質多啰（種
【English Translation】 English version: Let the tips of the two middle fingers meet (like the edge of a peak), and the two thumb fingers be straight, together, and upright. The mantra is: 'Haha Haha (free from the three causes, namely the causes of Sravakas [hearers], Pratyekabuddhas [solitary realizers], and Bodhisattvas. All the mantras here describe the virtues and practices of the principal deity. This is the Dharani [總持] of Ksitigarbha Bodhisattva [地藏菩薩]) Sutonu (wonderful body, because the inner body is extremely pure, it is called the wonderful body, which is the Dharmakaya [法身]) Svaha.' The yogi abides (meaning the practitioner makes this mudra [印]). Next is the mudra of the Holy Manjusri [文殊]. First, make the Samputa [三補吒] mudra. Press the backs of the two water fingers with the two fire fingers in reverse. Bend the two wind fingers and touch their tips to the tips of the thumb fingers. The mantra is: 'Hrih Hrih (here, the sound 'ha' is the cause, meaning being free from the two causes, which is to transcend the realm of the two vehicles [乘], and is also a sound of summoning) Kumara [俱摩啰] (youth, also called Kumara because he destroys all demons) Vimukti [毗目底] (liberation) Pathasthita [缽他悉體] (path, where does he abide? He abides in the path of liberation) Smara [薩末啰] (remembrance) Smara [薩未羅] (remembrance) Pratijna [缽啰底惹] (vow, remembering the past vow, the venerable one's past vow was to deliver all sentient beings and make them no different from me. Therefore, now we should remember the past vow)' Next is the mudra of the Light Net Bodhisattva [光網菩薩]. Make a fist with the left hand, extend the wind finger and slightly bend the third joint, making it like a hook. The thumb finger is upright and presses the fire finger. 'Hrih Hrih Kumara [俱末羅] (explained as before) Maya-gata [摩耶揭多] (maya [摩耶] is illusion, gata [揭多] is knowing, knowing that all dharmas [法] are like illusions) Sva [娑] (nature) Bhava-sthita [婆嚩悉體] (abiding, knowing that all dharmas are like illusions, therefore abiding in the true nature, the original nature of all dharmas)' Next is the Immaculate Light mudra [無垢光印]. Extend all the fingers of the left hand, and slightly bend the third joint of each finger (the thumb finger is also upright and slightly bent). The mantra is: 'Hrih (calling) Kumara [俱摩羅] (as before) Vicitra [肥質多啰] (seed)
種也)揭底(行也謂種種行也)俱摩啰(謂本誓願。當普門示現身種種。以種種行而利一切。或現童子身或現壯年身或現老年身也)摩奴薩末啰(憶昔所愿也。聖者昔于佛前立此愿。愿愿如此愿當憶念之也)
次繼室尼印。先以右手作拳。而申火風指令併合直豎。其空指亦豎而相併也。真言。
繫系(如前)俱摩梨雞(童子作女聲呼也亦是文殊之三昧也)若(上)那(奴干反與愿也)薩末羅(憶昔)補羅底然(本願也。此意言。尊者于文殊處。所得勝愿本所愿妙愿。今亦授與我也)
次鄔波繼室尼印。先右手作拳而直申火指。其大指亦豎之(如常大指向外之拳。但申中指耳)。真言。
頻(去)馱耶(穿也)若那(智也前句末有阿聲相連即是無智也。言以妙惠穿以無智。達于實相也)系(呼也)俱摩哩雞(童女也亦是三昧。以女聲而呼名之也)
次地惠幢印。先以左手作拳(亦是大指在外之拳)而申地水二指即是也。
系(乎也)薩末啰(憶念也)若那(智也言當憶此智也)計都(幢也由此妙惠幢故摧諸魔今當憶念令我亦爾矣也)
次召請印。以上來五菩薩。皆文殊使者也。右手作拳(亦是大指在外者也)而屈風指令圓屈如鉤。與空指頭少許不相到即是也。真言。
【現代漢語翻譯】 現代漢語譯本： 種也) 揭底(行也，謂種種行也) 俱摩啰(指本誓願。當普門示現種種身，以種種行來利益一切眾生。或現童子身，或現壯年身，或現老年身) 摩奴薩末啰(憶念昔日的誓願。聖者過去在佛前立下此愿，願望如此，應當憶念此愿)
接下來是繼室尼印。先用右手握拳，然後伸出火指和風指，使之併合直立。其空指也豎起併攏。真言：
繫系(如前) 俱摩梨雞(童子發出女聲的呼喚，也是文殊菩薩的三昧) 若那(給予，與愿) 薩末羅(憶念過去) 補羅底然(本願。此意是說，尊者在文殊菩薩處，所得殊勝願望，原本所愿的妙愿，現在也授予我)
接下來是鄔波繼室尼印。先用右手握拳，然後伸直火指。其大拇指也豎起(如通常大拇指向外的拳，只是伸出中指)。真言：
頻馱耶(穿透) 若那(智慧，前一句末尾有'阿'聲相連，即是無智。意思是說，用妙慧穿透無智，達到實相) 系(呼喚) 俱摩哩雞(童女，也是三昧。用女聲來呼喚她的名字)
接下來是地惠幢印。先用左手握拳(也是大拇指在外的拳)，然後伸出地指和水指，就是這個印。
系(呼喚) 薩末啰(憶念) 若那(智慧，意思是應當憶念此智慧) 計都(寶幢，因為有此妙慧寶幢，所以能摧毀諸魔，現在應當憶念，使我也能如此)
接下來是召請印。以上五位菩薩，都是文殊菩薩的使者。右手握拳(也是大拇指在外的拳)，然後彎曲風指，使其圓屈如鉤，與空指的指頭稍微有些距離，不相接觸，就是這個印。真言：
【English Translation】 English version: 『Jong ya) Jie di (action, referring to various actions) Ju moluo (referring to the original vow. One should universally manifest various bodies to benefit all beings through various actions. Sometimes manifesting as a child, sometimes as a young adult, sometimes as an old person) Monu samo luo (remembering past vows. The sage made this vow before the Buddha in the past, wishing to be so, and should remember this vow).』
Next is the Jishini Mudra. First, make a fist with the right hand, then extend the fire and wind fingers, making them join and stand upright. The empty finger should also be upright and close together. The mantra:
『Xi xi (as before) Ju moliji (a child making a female voice call, also the Samadhi of Manjushri) Ruo na (giving, granting wishes) Samo luo (remembering the past) Puluo di ran (original vow. This means that the venerable one, at Manjushri's place, obtained the supreme vow, the wonderful vow originally wished for, and now bestows it upon me as well).』
Next is the Upajishini Mudra. First, make a fist with the right hand, then extend the fire finger straight. The thumb should also be upright (like the usual fist with the thumb outward, but only extending the middle finger). The mantra:
『Pin tuo ye (piercing through) Ruo na (wisdom, the previous sentence ends with the sound 'a', which means no wisdom. It means using wonderful wisdom to pierce through no wisdom, reaching the true reality) Xi (calling) Ju moliji (young girl, also Samadhi. Calling her name with a female voice).』
Next is the Dihui Dhvaja Mudra. First, make a fist with the left hand (also a fist with the thumb outward), then extend the earth and water fingers, which is this mudra.
『Xi (calling) Samo luo (remembering) Ruo na (wisdom, meaning one should remember this wisdom) Jidu (banner, because of this wonderful wisdom banner, it can destroy all demons, now one should remember, so that I can also be like this).』
Next is the summoning mudra. The above five Bodhisattvas are all messengers of Manjushri. Make a fist with the right hand (also a fist with the thumb outward), then bend the wind finger, making it round and curved like a hook, with a slight distance from the tip of the empty finger, not touching, which is this mudra. The mantra:
阿迦哩囇(二合)邪(招召也召請也攝召也。皆是鉤來至此之義)薩鑁(上)俱嚧(一切作也。一切取與等皆是也。謂如尊者文殊所招召之事。皆當作之)阿然矩忙啰寫(指此聖者之身也)
次諸奉教者(亦是文殊奉教者。與使者少異也)先作向內相叉合掌拳。而申二風指。頭相合而屈第三節。二空指亦豎並也。真言。
阿(行也。傍有點。謂示忿怒形也)微三昧耶你曳(滿愿也。希有之事無所不成也。能令一切希有奇特之事皆得滿也。曳聲即指此尊者也)
次憍都褐羅菩薩(此議謂除疑也。或除垢也。如大眾人皆有所疑怪之事不能決了此菩薩即往其所而斷其疑網以能為不請之友常斷一切眾生疑惑。故以為名也)。其印作向內相叉拳合掌申二火指頭相合。屈第三節即是也(二空指如常在外豎也)。
肥末底(無惠也謂所不了知也)制(去)馱迦(截斷也。截斷無知令智惠生也亦是決斷之義也又是斷壞之義。猶如能斷金剛般若之義矣)
施無畏菩薩印。作施無畏手。瑜伽中(如釋迦印也)申臂向上。令掌外向即是也。此印示行五法也。地為信水為進火爲念風為定空為惠。諸佛菩薩以身口說法。今此印是表此五根力也。真言。
阿婆演馱馱
即是無畏施也。以何法施無所畏
【現代漢語翻譯】 現代漢語譯本 阿迦哩囇（二合）（Ākālīlì）（招召、召請、攝召，都是鉤來此地的意思）薩鑁（上）（Sāwěng）俱嚧（俱嚧）（一切作為，一切取與等都是，指如尊者文殊所招召之事，都應當做）阿然矩忙啰寫（Aránjǔmángluōxiě）（指此聖者的身）。
其次是諸奉教者（也是文殊的奉教者，與使者略有不同），先做向內相叉合掌拳，然後伸出二風指（無名指），指頭相合而屈第三節，二空指（拇指）也豎起併攏。真言：
阿（行也，旁邊有點，表示忿怒形）微三昧耶你曳（Ā wēi sānmèiyé nǐyè）（滿愿，希有之事無所不成，能令一切希有奇特之事皆得滿，曳聲即指此尊者）。
其次是憍都褐羅菩薩（Jiāodūhèluó Púsà）（此議謂除疑，或除垢，如大眾人皆有所疑怪之事不能決了，此菩薩即往其所而斷其疑網，以能為不請之友，常斷一切眾生疑惑，故以為名）。其印作向內相叉拳合掌，伸二火指（中指）頭相合，屈第三節即是（二空指如常在外豎起）。
肥末底（無惠也，謂所不了知也）制（去）（zhì）馱迦（tuójiā）（截斷，截斷無知令智慧生，也是決斷之義，又是斷壞之義，猶如能斷金剛般若之義）。
施無畏菩薩印。作施無畏手。瑜伽中（如釋迦印也）申臂向上，令掌外向即是。此印示行五法。地為信，水為進，火爲念，風為定，空為惠。諸佛菩薩以身口說法，今此印是表此五根力也。真言：
阿婆演馱馱（Ā pó yǎn tuó tuó）
即是無畏施。以何法施無所畏？
【English Translation】 English version Ākālīlì (Ākālīlì) (a combined sound, meaning summoning, inviting, and gathering, all implying hooking and bringing to this place) Sāwěng (Sāwěng) Julú (Julú) (everything is done, everything is taken and given, etc., referring to the matters summoned by the venerable Manjushri, all should be done) Aránjǔmángluōxiě (Aránjǔmángluōxiě) (referring to the body of this holy one).
Next are the disciples (also disciples of Manjushri, slightly different from messengers). First, make a fist with palms crossed inward, then extend the two wind fingers (ring fingers), with the tips touching and the third joint bent. The two empty fingers (thumbs) are also raised and joined. The mantra:
Ā (representing action, with a dot beside it, indicating a wrathful form) Wēi sānmèiyé nǐyè (Wēi sānmèiyé nǐyè) (fulfilling wishes, rare things are accomplished, enabling all rare and extraordinary things to be fulfilled, the sound 'yè' refers to this venerable one).
Next is the Krodhana Bodhisattva (Jiāodūhèluó Púsà) (this means dispelling doubts or removing defilements. If the masses have doubts or strange matters that cannot be resolved, this Bodhisattva goes to their place and cuts through their net of doubts, acting as an uninvited friend, constantly cutting off the doubts of all sentient beings, hence the name). The mudra is made by crossing the fists inward with palms together, extending the two fire fingers (middle fingers) with the tips touching, and bending the third joint (the two empty fingers are raised outward as usual).
Féimòdǐ (meaning without wisdom, referring to what is not understood) Zhì (zhì) Tuójiā (tuójiā) (cutting off, cutting off ignorance to generate wisdom, also meaning decisive, and also meaning breaking and destroying, like the meaning of the Diamond Sutra which can cut off afflictions).
The Abhaya-mudrā of the Fearless Bodhisattva. Make the Abhaya-mudrā hand gesture. In Yoga (like the Shakyamuni mudra), extend the arm upward, with the palm facing outward. This mudra demonstrates the practice of the five faculties. Earth represents faith, water represents progress, fire represents mindfulness, wind represents concentration, and space represents wisdom. All Buddhas and Bodhisattvas teach through body and speech. This mudra represents the power of these five roots. The mantra:
Ā pó yǎn tuó tuó (Ā pó yǎn tuó tuó)
This is the giving of fearlessness. With what Dharma is fearlessness given?
耶。謂住阿字門離一切生。尊者所愿已滿。我等未得。愿施我及一切眾生也。
次除惡趣印。即如前舒手令掌向上。而令向上舉之即是也。真言。
阿驃(波庾反)馱羅拏(舉也)薩埵馱都(眾生界也)
此義者以一切眾生無始以來。以無明故常在三惡趣中。今聖者已得如是五力。愿舉之令得清升也。所以者何。尊者已自能拔出。亦當舉一切眾生界也次救護惠菩薩印。如前舒手置心。當以掌向身而掩自心。大指稍豎向上耳。真言。
系(離因也又呼召警發之義也)摩訶摩訶(大中之大尊中之尊也)薩末羅缽啰底然(本願也。本願除一切苦。以除苦故云為救護。今呼彼名令憶本所愿。而救護一切也)
次大慈生菩薩印。如前無畏施手。以空風指相捻。如人持花之狀。餘三指豎而向上即是也。真言。
薩嚩(自也)制妒(心也)特揭(二合)多(生也言此慈從自心生不從他得故名大慈謂從自性清凈心生不從大種心生故名自心生也)
次悲念菩薩印。如前舒手覆掌掩心。而屈中指當心而拄之是也。真言。
迦盧拏(悲也)未盧(二合更問界也)尼多(上念也)
此意言尊本願除一切苦。今當憶念也。然此菩薩名悲念者。意由未盡。其意者言。此菩薩系屬於悲也。如
【現代漢語翻譯】 現代漢語譯本： 耶。意思是安住于阿字法門，遠離一切生滅。尊者您的願望已經圓滿，而我們尚未證得。愿您將此法施予我和一切眾生。
接下來是解除惡趣印。仍然像之前那樣伸出手，使手掌向上，然後向上舉起即可。真言：
阿驃(波庾反)馱羅拏(舉也)薩埵馱都(眾生界也)
此印的含義是，一切眾生從無始以來，因為無明的緣故，常常處於三惡趣之中。現在聖者已經證得這樣的五力，愿您舉起他們，使他們能夠清凈上升。為什麼這麼說呢？因為尊者您已經能夠自己拔出，也應當舉起一切眾生界。 接下來是救護惠菩薩印。像之前那樣伸出手，放在心前，使手掌向著身體，遮掩自己的心。大拇指稍微豎起向上即可。真言：
系(離因也又呼召警發之義也)摩訶摩訶(大中之大尊中之尊也)薩末羅缽啰底然(本願也。本願除一切苦。以除苦故云為救護。今呼彼名令憶本所愿。而救護一切也)
接下來是大慈生菩薩印。像之前的無畏施手一樣，用空指和風指相捻，像人拿著花的樣子。其餘三指豎起向上即可。真言：
薩嚩(自也)制妒(心也)特揭(二合)多(生也言此慈從自心生不從他得故名大慈謂從自性清凈心生不從大種心生故名自心生也)
接下來是悲念菩薩印。像之前那樣伸出手，手掌向下覆蓋心前，然後彎曲中指，使其抵住心前即可。真言：
迦盧拏(悲也)未盧(二合更問界也)尼多(上念也)
此意是說，尊者您的本願是解除一切痛苦，現在應當憶念。然而這位菩薩名為悲念，意思是尚未窮盡。其含義是說，這位菩薩是屬於悲的。
【English Translation】 English version: Yea. It means abiding in the 'A' (阿) letter gate, being apart from all arising and ceasing. Venerable one, your wishes have been fulfilled, but we have not yet attained it. May you bestow this Dharma upon me and all sentient beings.
Next is the Mudra (印) for Eliminating the Evil Destinies. Just as before, extend the hand, making the palm face upwards, and then raise it upwards. This is it. The mantra:
Abiao (阿驃)(bō yú 反) Tuoluona (馱羅拏) (raising) Sattva (薩埵) Dhatu (馱都) (realm of sentient beings)
The meaning of this is that all sentient beings, from beginningless time, are constantly in the three evil destinies because of ignorance. Now that the Holy One has attained such five powers, may you raise them up so that they can ascend purely. Why is this so? Because the Venerable One has already been able to extract himself, he should also raise up the entire realm of sentient beings. Next is the Mudra of the Bodhisattva (菩薩) of Saving Grace. Just as before, extend the hand and place it in front of the heart, with the palm facing the body, covering one's own heart. The thumb should be slightly raised upwards. The mantra:
Xi (系) (cause of separation, also meaning summoning and alerting) Maha (摩訶) Maha (摩訶) (greatest among the great, most honored among the honored) Sarva (薩末) Ratna (羅缽) Pratignan (啰底然) (original vow. The original vow is to eliminate all suffering. Because of eliminating suffering, it is called saving grace. Now, calling upon his name to remind him of his original vow, and to save all beings)
Next is the Mudra of the Bodhisattva of Great Compassionate Birth. Like the fearless giving hand from before, pinch the empty finger and wind finger together, like a person holding a flower. The remaining three fingers are raised upwards. The mantra:
Sarva (薩嚩) (self) Citta (制妒) (mind) Utpāda (特揭多) (birth. It means this compassion arises from one's own mind and is not obtained from others, hence it is called great compassion, meaning it arises from the pure mind of one's own nature and does not arise from the mind of the great elements, hence it is called arising from one's own mind)
Next is the Mudra of the Bodhisattva of Compassionate Thought. Just as before, extend the hand, covering the heart with the palm facing downwards, and then bend the middle finger, making it rest against the heart. The mantra:
Karuna (迦盧拏) (compassion) Vilokita (未盧尼多) (looking upon the world) Nita (尼多) (thought)
The meaning of this is that the Venerable One's original vow is to eliminate all suffering, and now one should remember this. However, this Bodhisattva is named Compassionate Thought, meaning it is not yet exhausted. The meaning is that this Bodhisattva belongs to compassion.
人被他執持故不得自在。此菩薩身心繫屬於悲。為悲所持故不得自在也。又如人役屬於王不得自在。此菩薩亦爾。常為悲所牽不得自在。猶此義故。當念本願救一切眾生耳。
次除一切熱惱菩薩印。作與愿手即是也。謂舒右手仰掌垂下之。如瑜伽中寶生佛印也。真言。
系(如上)嚩啰馱(與愿也以離因之法而滿一切眾生。愿也)嚩啰補啰補多(二合。先得也。若不先得所愿。云何能授與人耶。猶先得所愿皆自滿足故。今憶本所愿。而與一切眾生。令除一切熱惱也。所以者何尊者本立誓願志求佛道。今已得之故當憶本所愿廣度一切眾生。皆令入佛道)
次不思議惠菩薩印。以施無畏手。空風指相捻如執珠之狀也(其手當側之如擬人合指捻珠。珠向上也。又中指稍相離而向內。餘二指並豎之也)。
薩縛阿奢(一切愿也)跛梨補啰迦(滿也。謂令滿一切眾生種種勝愿如如意珠也)
次地藏菩薩旗印。先作指向內相叉拳。申二火指豎之。令指頭一寸許不相到即是也(二空並豎如常也)計睹是旗也。此印如旗也真言。
訶訶訶(離三因如上也)吠薩末羅(希有也。一切有情常有我想惱。截念之我想即除。此為希有也。亦是希奇義也)
次寶處菩薩印。右手作拳(大指在外者)即
【現代漢語翻譯】 現代漢語譯本：人因為被『他』所執持，所以不能得自在。這位菩薩的身心被悲心所繫縛，因為被悲心所執持，所以不能得自在。又好像人被國王役使，不能得自在。這位菩薩也是這樣，常常被悲心所牽引，不能得自在。因為這個緣故，應當憶念本來的誓願，救度一切眾生。
接下來是不思議惠菩薩的印。用施無畏手，空指和風指相捻，像拿著珠子的樣子（這隻手應當側著，像要給人的樣子，合攏手指捻珠，珠子向上。又中指稍微分開並向內，其餘二指並排豎起）。
『薩縛阿奢（Sarva Asha，一切愿），跛梨補啰迦（Paripuraka，圓滿）。』（意思是令一切眾生的種種殊勝願望都圓滿，就像如意珠一樣）。
接下來是地藏菩薩的旗印。先做指向內交叉的拳頭，伸出兩個火指豎起，讓指頭相隔一寸左右不相接觸就可以了（兩個空指並排豎起如常）。計睹（Ketu）是旗的意思。這個印就像旗一樣。真言：
『訶訶訶（Haha Haha Haha，如上，遠離三因），吠薩末羅（Vesmara，希有。一切有情常常有我想的煩惱，截斷念頭的我想就除掉了，這是希有的。也是希奇的意思）。』
接下來是寶處菩薩印。右手做拳頭（大拇指在外）。
【English Translation】 English version: People are not free because they are held by 'him'. This Bodhisattva's body and mind are bound by compassion. Because they are held by compassion, they are not free. It is also like a person being enslaved by a king and not being free. This Bodhisattva is also like this, constantly being led by compassion and not being free. For this reason, one should remember the original vow to save all sentient beings.
Next is the Mudra of the Inconceivable Wisdom Bodhisattva. Use the gesture of fearlessness, with the space finger and wind finger touching each other as if holding a pearl (the hand should be sideways, as if offering something to someone, with the fingers closed and holding the pearl, the pearl facing upwards. Also, the middle fingers are slightly separated and facing inward, and the other two fingers are upright).
'Sarva Asha (all wishes), Paripuraka (fulfilling).' (Meaning to fulfill all kinds of excellent wishes of all sentient beings, just like a wish-fulfilling jewel).
Next is the Flag Mudra of Ksitigarbha (Earth Treasury) Bodhisattva. First, make a fist with the fingers crossed inward, extend the two fire fingers upright, and let the fingertips be about an inch apart without touching each other (the two space fingers are upright as usual). Ketu (flag) means flag. This mudra is like a flag. The mantra:
'Haha Haha Haha (as above, away from the three causes), Vesmara (rare. All sentient beings often have the affliction of the thought of self. Cutting off the thought of self removes it, which is rare. It also means wonderful).'
Next is the Mudra of Ratnagarbha (Treasure Store) Bodhisattva. Make a fist with the right hand (with the thumb outside).
舒地水火指並豎之即是也。
系(如上)摩訶摩訶(大中大也)
所以名寶處者。如寶生於海。從彼處生故名寶處也。如寶在海。從彼而有故得名也。
次寶手菩薩印。右手作拳。以空指壓諸指而直申水指豎之即是也。真言。
啰怛奴(二合寶也)嗢婆縛(出也寶從手出也。言此聖者從寶而生。從何寶生耶。謂從菩提心寶而生也)
次持地印。作二手背反相叉合掌。右仰左覆指頭相壓。即以大小指相糾也(謂左手大小指向上而以右手大小指向下相句壓即是)。真言。
陀羅尼(地也。以地能持一切物故以為名也)陀啰(持也。持諸佛地荷負眾生。故以為地。亦令眾生皆得此地名也)
次寶印手菩薩印。先作向外相叉拳。申二火指令頭相拄。大小指皆並豎之。其二風指當中指背。而句屈之。勿令著中指背。狀如五股金剛即是也。真言。
羅怛那(二合寶也)涅誓多(生也從諸如來寶而生也)
次堅固意菩薩印。如前五股之狀。令諸指頭並相著即是也。真言。
縛誓羅三婆縛(從金剛生也。亦從於金剛不可破壞智印而生。故以為名也)
次虛空無垢菩薩印。作三補吒。以空風指頭相捻令合聚是也(與如來刀印同)。真言。
伽伽那(虛空)阿
【現代漢語翻譯】 現代漢語譯本 舒地水火指並豎之即是也。 系（如上）摩訶摩訶（大中大也） 所以名為寶處的原因是：如同寶物生於大海，從此處產生，所以名為寶處。如同寶物在海中，從那裡而有，所以得名。 其次是寶手菩薩印。右手作拳，用空指（拇指）壓住其他手指，然後伸直水指（小指）並豎起，就是這個手印。真言： 啰怛奴（二合，意為寶）嗢婆縛（意為出，寶從手中而出。意思是這位聖者從寶而生。從何寶而生呢？是從菩提心寶而生）。 其次是持地印。雙手手背相反交叉合掌，右手仰上，左手覆下，指頭互相按壓。然後用大小指互相交纏（意思是左手大小指向上，右手大小指向下，互相勾壓）。真言： 陀羅尼（意為地。因為地能承載一切事物，所以以此為名）陀啰（意為持。持諸佛之地，荷負眾生，所以稱為地。也令眾生都能得到這塊地）。 其次是寶印手菩薩印。先作向外交叉的拳，伸出兩個火指（食指），令指頭互相接觸。大小指都併攏豎起。兩個風指（中指）彎曲，抵在中指背上，但不要碰到中指背，形狀如同五股金剛杵，就是這個手印。真言： 羅怛那（二合，意為寶）涅誓多（意為生，從諸如來的寶而生）。 其次是堅固意菩薩印。如同前面的五股金剛杵的形狀，讓所有指頭併攏互相接觸，就是這個手印。真言： 縛誓羅三婆縛（從金剛生。也從金剛不可破壞的智慧印而生，所以以此為名）。 其次是虛空無垢菩薩印。作三補吒（手印），用空指（拇指）和風指（中指）的指頭相捻，令其合聚，就是這個手印（與如來刀印相同）。真言： 伽伽那（虛空）阿
【English Translation】 English version The Shudi (earth) water and fire fingers are placed together and erected, that is it. Xi (as above) Maha Maha (great among the great) The reason it is named 'Treasure Place' is: like a treasure born from the sea, it originates from that place, hence the name 'Treasure Place'. Like a treasure in the sea, it exists from there, hence the name. Next is the Treasure Hand Bodhisattva Mudra. Make a fist with the right hand, press the empty finger (thumb) against the other fingers, then straighten the water finger (little finger) and erect it, that is the mudra. Mantra: Ratna (two combined, meaning treasure) Udbava (meaning to emerge, the treasure emerges from the hand. It means this holy one is born from treasure. From what treasure is he born? He is born from the Bodhi mind treasure). Next is the Earth Holding Mudra. Make the two hands back to back, crossing and joining the palms. The right hand faces up, the left hand faces down, the fingertips pressing against each other. Then interlock the thumb and little finger of each hand (meaning the left hand's thumb and little finger point upwards, while the right hand's thumb and little finger point downwards, interlocking and pressing against each other). Mantra: Dharani (meaning earth. Because the earth can hold all things, it is named as such) Dhara (meaning to hold. Holding the earth of all Buddhas, bearing the burden of sentient beings, hence it is called earth. It also enables all sentient beings to obtain this earth). Next is the Treasure Seal Hand Bodhisattva Mudra. First, make fists crossing outwards, extend the two fire fingers (index fingers), and make the fingertips touch each other. The thumb and little finger are both joined and erected. The two wind fingers (middle fingers) are bent back against the back of the middle fingers, but do not let them touch the back of the middle fingers, resembling a five-pronged vajra, that is the mudra. Mantra: Ratna (two combined, meaning treasure) Nirdeshta (meaning born, born from the treasures of all Tathagatas). Next is the Firm Intention Bodhisattva Mudra. Like the previous five-pronged vajra shape, let all the fingertips join and touch each other, that is the mudra. Mantra: Vajra Sambhava (born from vajra. Also born from the indestructible wisdom seal of vajra, hence the name). Next is the Space Immaculate Bodhisattva Mudra. Make a Samputa (hand seal), and touch the fingertips of the empty finger (thumb) and wind finger (middle finger) together, making them join, that is the mudra (same as the Tathagata's knife mudra). Mantra: Gagana (space) A
難陀(無量也)娛折羅(行也無量行同虛空故名也)
次虛空惠印。如前轉法輪印同也。真言。
折羯羅(輪也)伐底(轉也)
言聖者先以得是法輪。愿為一切眾生故。轉此法輪也。
次清凈惠菩薩印。作三補吒。雙屈二空入掌。以二風壓其背上(其風指環屈。令甲相向即是也)。
達摩(法也)三婆嚩(生也)
言此菩薩得自在同佛境界從法而生。故名法生也。謂從自性清凈之法而生也。
次行惠菩薩印。同觀音蓮華印即是也(空地相捻六指開敷如上也)。真言。
缽曇摩(二合蓮花也)阿賴耶(藏也藏即菩提心也。從彼胎藏而生也)
次安惠菩薩(或云住惠更審也)作向內相叉拳合掌。申二風指豎之。頭邊少許勿相著即是也(二空並豎也)。印此與多羅菩薩相似。但小開耳(與前異更問)。真言。
若那(智也)嗢婆縛(生也從智而生)
次執金剛。如前作五股印。其二風指去火指上節一麥許即是也。真言。
室戰荼(戰字有遮聲。是生死義。謂離生死也上有鲇是大空言此生死同於大空也荼是戰敵義也猶離生死等於大空。是以無能對敵之者也。句義戰荼是暴惡也)摩訶盧瑟拏(大忿怒也。如上所說無能敵者。所以為忿也)吽(長聲
【現代漢語翻譯】 現代漢語譯本： 難陀（Nanda，意為無量），娛折羅（Uccala，意為行，也指無量行，如同虛空一樣，因此得名）。
接下來是虛空惠印。與之前的轉法輪印相同。真言：
折羯羅（Cakra，意為輪），伐底（Varti，意為轉）。
意思是聖者已經獲得了法輪。愿爲了所有眾生的緣故，轉動此法輪。
接下來是清凈惠菩薩印。做三補吒手印（Samputa mudra），雙屈兩個空指（無名指）放入掌心，用兩個風指（食指）壓在其背上（風指指環屈，令指甲相向）。
達摩（Dharma，意為法），三婆嚩（Sambhava，意為生）。
意思是這位菩薩獲得了自在，如同佛的境界一樣，從法而生。因此名為法生。指的是從自性清凈之法而生。
接下來是行惠菩薩印。與觀音蓮華印相同（空指和地指相捻，六指打開如蓮花）。真言：
缽曇摩（Padma，蓮花），阿賴耶（Alaya，藏，藏即菩提心。從彼胎藏而生）。
接下來是安惠菩薩（或云住惠菩薩，需要更審慎地考察）。做向內相叉的拳，合掌。伸出兩個風指豎立，在頭部旁邊稍微分開，不要相接觸（兩個空指也豎立）。這個印與多羅菩薩相似，但稍微打開一些（與之前的不同，需要進一步詢問）。真言：
若那（Jnana，智），嗢婆縛（Udbhava，生，從智而生）。
接下來是執金剛。如之前做五股印，兩個風指離開火指上節一麥許即可。真言：
室戰荼（Ścaṇḍa，戰字有遮聲，是生死之義，指遠離生死，上有鲇是大空，意思是此生死等同於大空。荼是戰敵之義，猶如遠離生死等於大空，因此沒有能與之對抗的。句義戰荼是暴惡），摩訶盧瑟拏（Mahāroṣaṇa，大忿怒。如上所說沒有能敵對的，所以為忿怒），吽（Hūṃ，長聲）。
【English Translation】 English version: Nanda (meaning immeasurable), Uccala (meaning movement, also referring to immeasurable movement, like the void, hence the name).
Next is the Void Wisdom Mudra. It is the same as the previous Turning the Wheel of Dharma Mudra. Mantra:
Cakra (meaning wheel), Varti (meaning turning).
It means that the Holy One has already obtained the Wheel of Dharma. May this Wheel of Dharma be turned for the sake of all sentient beings.
Next is the Pure Wisdom Bodhisattva Mudra. Form the Samputa mudra, bend both ring fingers inward into the palms, and press the index fingers on their backs (the index fingers are bent into rings, with the fingernails facing each other).
Dharma (meaning law), Sambhava (meaning arising).
It means that this Bodhisattva has attained freedom, like the realm of the Buddha, arising from the Dharma. Therefore, it is called Dharma-arising. It refers to arising from the Dharma of self-nature purity.
Next is the Conduct Wisdom Bodhisattva Mudra. It is the same as the Avalokiteśvara Lotus Mudra (the ring finger and earth finger are touching, and the six fingers are opened like a lotus). Mantra:
Padma (lotus), Alaya (store, the store is the Bodhi mind. Arising from that womb).
Next is the Peaceful Wisdom Bodhisattva (or Dwelling Wisdom Bodhisattva, which needs further examination). Form a fist with the hands crossed inward, palms together. Extend the two index fingers upright, slightly separated near the head, without touching each other (both ring fingers are also upright). This mudra is similar to the Tara Bodhisattva, but slightly more open (different from the previous one, requires further inquiry). Mantra:
Jnana (wisdom), Udbhava (arising, arising from wisdom).
Next is the Vajra-holder. As before, form the five-pronged mudra, with the two index fingers separated from the upper joint of the fire fingers by about one grain of barley. Mantra:
Ścaṇḍa (the word 'caṇḍa' has a 'ca' sound, meaning birth and death, referring to being away from birth and death; the '鲇' above is the Great Void, meaning that this birth and death is equal to the Great Void. '荼' means fighting enemies, like being away from birth and death is equal to the Great Void, therefore there is no one who can oppose it. The meaning of the phrase 'Ścaṇḍa' is violent and evil), Mahāroṣaṇa (great wrath. As mentioned above, there is no one who can oppose it, therefore it is wrathful), Hūṃ (long sound).
同前三解脫也)
以如上之法恐怖眾生。令離生死得三解脫也。
次摩么雞印。如前五股金剛。其二空指二地指皆入掌中。亦右壓左。即如前向內叉合掌無異。但火風指如金剛也(金剛母也)。
怛栗吒怛栗吒(此中多聲。即是平等同於如如理。是三昧也是離我慢也。住此如如。所有我慢自然無也。再言之者最極之義意也)社也底(勝也。謂以如如無我之法。降伏一切障難。令恐怖而伏之。即是戰勝義也)
次金剛商佉羅。是金剛連璅也(大智之璅也)。如前作轉法輪印是。以地水火風指相句。即向下旋轉向里轉之。當於胸前令二空指向外。其二空亦令右壓左相勾也。真言。
𤙖(三稱如前)畔陀畔陀(縛也。謂離二種縛。即是煩惱所知縛也)母吒也母陀也(如壯士捉縛無力人戾漸至頸令身份破壞。令碎二障亦復如是。故以為義)伐折嚕(金剛也)馱吠(生也從於大智而生也)薩縛怛啰(一切處也)缽羅底呵低(無有能害也)
次金剛月黡忿怒印。此金剛在佛額豪相而生。故以為名豪相明凈猶如滿月。故號月黡也。如前五股金剛印。屈二風如勾而捻二空。令少屈不相捻著即是也(與前異也)。
頡唎(二合。離因無垢傍有點極忿義也)𤙖(三稱也)泮吒(極令除故)
【現代漢語翻譯】 現代漢語譯本 （與前三個解脫相同）
用如上的方法使眾生感到恐懼，從而脫離生死，獲得三種解脫。
接下來是摩么雞印（Māmaki-mudrā）。手印與之前的五股金剛印（vajra-mudrā）相似，兩個空指（拇指）和兩個地指（中指）都放在掌中，也是右手壓住左手。這與之前向內交叉的合掌沒有區別，只是火指（食指）和風指（無名指）像金剛杵（vajra）一樣。（摩么雞（Māmaki）是金剛母（vajra-mātṛ））。
怛栗吒怛栗吒（trat trat）（這裡重複發聲，意思是平等同於如如之理，是三摩地（samādhi），也是脫離我慢。安住於此如如之境，所有的我慢自然消失。再次重複，表示最極之義）社也底（svāhā siddhyati）（勝也，意思是憑藉如如無我的法，降伏一切障礙和困難，使之恐懼而臣服，即是戰勝之義）。
接下來是金剛商佉羅（vajra-śaṅkhala），即金剛連瑣（vajra-śaṅkhala）（大智之鎖）。手印與之前的轉法輪印（dharma-cakra-mudrā）相似，用四個手指（地、水、火、風指）相互交錯，然後向下旋轉，向內轉動。在胸前，使兩個空指（拇指）向外，兩個空指也讓右手壓住左手相互勾住。真言：
唵（oṃ）（如前三稱）畔陀畔陀（bandha bandha）（縛也，意思是脫離兩種束縛，即煩惱障和所知障）母吒也母陀也（mucaya mucaya）（如同壯士捉住無力之人，逐漸扼住其頸部，使其身體崩壞。使粉碎二障也是如此，故以此為義）伐折嚕（vajra）（金剛也）馱吠（dhāve）（生也，從大智而生）薩縛怛啰（sarvatra）（一切處也）缽羅底呵低（pratihate）（無有能害者）。
接下來是金剛月黡（vajra-tilaka）忿怒印（krodha-mudrā）。此金剛（vajra）在佛額頭毫相（ūrṇā）而生，故以為名。毫相明凈猶如滿月，故號月黡（tilaka）。手印與之前的五股金剛印（vajra-mudrā）相似，彎曲兩個風指（無名指）如鉤狀，用兩個風指捻住兩個空指（拇指），使其稍微彎曲但不相互接觸即可（與之前的不同）。
頡唎（hrīḥ）（二合，離因無垢，旁邊有點，表示極忿義）唵（oṃ）（三稱）泮吒（phaṭ）（極令除去）。
【English Translation】 English version (Same as the previous three liberations)
Using the above method to instill fear in sentient beings, thereby liberating them from birth and death and attaining the three liberations.
Next is the Māmaki-mudrā. The hand seal is similar to the previous five-pronged vajra-mudrā, with both empty fingers (thumbs) and both earth fingers (middle fingers) placed in the palm, also with the right hand pressing down on the left. This is no different from the previous inward-crossing palms, except that the fire fingers (index fingers) and wind fingers (ring fingers) are like a vajra. (Māmaki is the vajra-mātṛ).
Trat Trat (Here, the sound is repeated, meaning equality with the principle of Suchness, which is samādhi, and also freedom from arrogance. Abiding in this state of Suchness, all arrogance naturally disappears. Repeating it again signifies the ultimate meaning.) Svāhā Siddhyati (Victory, meaning that by relying on the Dharma of Suchness and non-self, all obstacles and difficulties are subdued, causing them to fear and submit, which is the meaning of triumph).
Next is the Vajra-śaṅkhala, which is the Vajra Chain (the chain of great wisdom). The hand seal is similar to the previous Dharma-cakra-mudrā, with the four fingers (earth, water, fire, and wind fingers) intertwined, then rotated downwards and inwards. In front of the chest, the two empty fingers (thumbs) should point outwards, and the two empty fingers should also have the right hand pressing down on the left, hooking each other. The mantra:
Oṃ (recite three times as before) Bandha Bandha (bondage, meaning liberation from the two kinds of bondage, namely the afflictive obscurations and the cognitive obscurations) Mucaya Mucaya (like a strong man grabbing a weak person, gradually strangling their neck, causing their body to collapse. Causing the shattering of the two obscurations is also like this, hence this meaning) Vajra (vajra) Dhāve (birth, born from great wisdom) Sarvatra (everywhere) Pratihate (there is no one who can harm).
Next is the Vajra-tilaka Krodha-mudrā. This vajra is born from the ūrṇā (hair whorl) on the Buddha's forehead, hence the name. The ūrṇā is as bright and clear as a full moon, hence the name tilaka (moon spot). The hand seal is similar to the previous five-pronged vajra-mudrā, bending the two wind fingers (ring fingers) into a hook shape, pinching the two empty fingers (thumbs) with the two wind fingers, making them slightly bent but not touching each other (different from before).
Hrīḥ (a combination, meaning separation from cause, without impurity, with a dot beside it, indicating the meaning of extreme wrath) Oṃ (recite three times) Phaṭ (utterly remove).
次金剛針印。作向內相叉拳豎二風指頭相著令如針狀。其二空指並屈而入掌中。真言。
薩嚩達么(一切法也)涅鞞(上)達你(穿也以金剛慧針。貫達一切法也)伐折啰素胎(金剛針也。以何物穿之。謂以金剛智針也)嚩啰提(與愿也猶先願力故今得此愿。亦當令一切眾生皆達諸法源也)
次金剛地捧印。作向內相叉拳。二空並豎之為拳。並二肘相近稍高豎之。以象槌形也(舉向右邊。如欲瞋打狀也)。真言。
薩普吒也(散也。以金剛慧槌擊三毒縛。令散分破壞也)三婆(上)吠(生也。誰能作此事謂從金剛生者乃能作也)
次難勝金剛印。右手作拳。豎風指而當心上。左手作拳(皆大指在外)直舒臂。令拳稍高與頭齊也。以一切魔不能嬈亂勝之故得名也。真言。
杜達里沙(去難降伏也)摩訶盧瑟拏(大忿怒也以何法而伏眾魔。猶有大忿怒也)佉陀耶(食也食一切煩惱等障結也)薩嚩怛他揭多阿曳然(一切如來教也)俱盧(奉也。謂奉一切如來教當隨教敕而作也)
次相向金剛。猶與難勝相對挾門。故得名也。其印如上(唯翻右為左耳)。
系(如上)阿毗目佉(相向也)摩訶缽啰戰荼(極大暴惡也)佉馱耶(食也)緊只羅拽細(何不急速也)三昧耶(本誓也
【現代漢語翻譯】 現代漢語譯本 接下來是金剛針印。做成向內交叉的拳頭，豎起兩個風指（無名指）的指頭，使它們像針一樣相接觸。將兩個空指（小指）併攏彎曲放入掌中。真言如下： 薩嚩達么（sarva dharma，一切法也）涅鞞（nirbhidāni，穿也，用金剛智慧之針，貫穿通達一切法也）伐折啰素胎（vajra-sūtra，金剛針也，用什麼來穿透呢？是用金剛智慧之針）嚩啰提（varade，與愿也，猶如先前的願力，所以現在得到這個願望，也應當令一切眾生都能通達諸法的根源）。 接下來是金剛地捧印。做成向內交叉的拳頭。兩個空指（小指）都豎起來成為拳頭的一部分。兩個肘部互相靠近，稍微抬高豎起，形狀像象槌（舉向右邊，像是要嗔怒擊打的樣子）。真言如下： 薩普吒也（sphataya，散也，用金剛智慧之槌擊碎三毒的束縛，使其散開破壞）三婆吠（sambhave，生也，誰能做這件事呢？是從金剛所生者才能做到）。 接下來是難勝金剛印。右手做成拳頭，豎起風指（無名指）放在心口上。左手做成拳頭（都是大拇指在外面），直接伸直手臂，使拳頭稍微高於頭部。因為一切魔都不能擾亂戰勝它，所以得名難勝。真言如下： 杜達里沙（durdharsha，去難降伏也）摩訶盧瑟拏（mahā-roshana，大忿怒也，用什麼法來降伏眾魔呢？是用大忿怒）佉陀耶（khādaya，食也，吃掉一切煩惱等障礙結）薩嚩怛他揭多阿曳然（sarva-tathāgata-ājñāna，一切如來教也）俱盧（kuru，奉也，就是奉行一切如來的教導，應當遵照教敕而行）。 接下來是相向金剛。就像與難勝金剛相對，挾持門戶，所以得名。其印相如上（只是將右邊翻轉為左邊）。 系（同上）阿毗目佉（abhimukha，相向也）摩訶缽啰戰荼（mahā-prachanda，極大暴惡也）佉馱耶（khādaya，食也）緊只羅拽細（kimchira-yāsi，何不急速也）三昧耶（samaya，本誓也）
【English Translation】 English version Next is the Vajra Needle Mudra (seal). Form a fist with the hands crossed inward, and raise the tips of the two wind fingers (ring fingers) so that they touch each other like a needle. Bend the two empty fingers (little fingers) together and place them into the palm. The mantra is: Sarva dharma (sarva dharma, meaning 'all dharmas') nirbhidāni (nirbhidāni, meaning 'piercing,' using the vajra wisdom needle to penetrate and understand all dharmas) vajra-sūtra (vajra-sūtra, meaning 'vajra needle,' what is used to pierce? It is the vajra wisdom needle) varade (varade, meaning 'granting wishes,' like the previous vows, so now this wish is obtained, and all sentient beings should also be enabled to understand the source of all dharmas). Next is the Vajra Ground-Supporting Mudra. Form a fist with the hands crossed inward. Raise both empty fingers (little fingers) to form part of the fist. Bring the two elbows close together and raise them slightly, forming the shape of an elephant mallet (raise it to the right, as if about to strike in anger). The mantra is: Sphataya (sphataya, meaning 'scattering,' using the vajra wisdom mallet to strike and break the bonds of the three poisons, causing them to scatter and be destroyed) sambhave (sambhave, meaning 'arising,' who can do this? Only those born from vajra can do it). Next is the Invincible Vajra Mudra. Make a fist with the right hand, raise the wind finger (ring finger) and place it in front of the heart. Make a fist with the left hand (both with the thumb outside), and extend the arm straight, so that the fist is slightly higher than the head. It is named 'Invincible' because all demons cannot disturb and overcome it. The mantra is: Durdharsha (durdharsha, meaning 'difficult to subdue') mahā-roshana (mahā-roshana, meaning 'great wrath,' what dharma is used to subdue the demons? It is great wrath) khādaya (khādaya, meaning 'devour,' devouring all afflictions and obstructive knots) sarva-tathāgata-ājñāna (sarva-tathāgata-ājñāna, meaning 'the teachings of all Tathagatas') kuru (kuru, meaning 'perform,' that is, to follow the teachings of all Tathagatas, and act according to the instructions). Next is the Facing Vajra. It is named so because it faces the Invincible Vajra, holding the gate. The mudra is the same as above (only reversing right to left). Hrih (same as above) abhimukha (abhimukha, meaning 'facing') mahā-prachanda (mahā-prachanda, meaning 'extremely violent and fierce') khādaya (khādaya, meaning 'devour') kimchira-yāsi (kimchira-yāsi, meaning 'why not quickly?') samaya (samaya, meaning 'original vow')
)摩奴薩末羅(憶念也。本於一切如來前。立三昧耶誓。啖一切煩惱。今何不憶本所愿急速作之也)
次如前佛缽印。即是釋迦佛缽印也。真言。
薩嚩吉隸鑠(一切煩惱也)涅蘇達你(掘也如利钁直下令徹底)薩嚩達摩(一切法也)缽啰缽底(得也謂于諸法而得自在也)伽伽那三摩(虛空等也。以于諸法得自在故等於虛空。以此法而掘煩惱也)
次如前毫相印。即釋迦豪相印也。次以右手五指。聚捻之置於頂上。此即一切佛頂印也。真言。
鑁鑁(鑁音嚩也。二嚩謂煩惱所知之縛悉令如空也)𤙖𤙖𤙖(離三因得三空證三昧也)
次左手作拳舒風指火指。以空指壓地水指甲為刀鞘。其右手亦如是作之為刀。內刀鞘中。即不動尊印也。其鞘手仰刀手覆也 降三世印。如五股金剛(更問)。
次佛眼印。作三補吒。雙屈地水入掌。豎二火令如針二風指轉。捻二火指第三節上。由如眼形。二空指並豎稍屈。令當二中指下。使指頭如豎眼之形。即是三昧也。其地水指如向內合掌之法。如前名為佛母印。此中名佛頂印。亦名佛菩薩母印也。
次白傘佛頂印。散舒左手。令指頭相去各寸許。以為傘。右手作拳。而豎風指為柄。以柄柱左掌心是也(凡言作拳者皆大指在外他皆放此)。真
【現代漢語翻譯】 現代漢語譯本：摩奴薩末羅（Manusmara）（憶念也。本於一切如來前，立三昧耶誓，啖一切煩惱。今為何不憶起本來的誓願，迅速行動呢？）
其次如前佛缽印，即是釋迦佛缽印也。真言：
薩嚩吉隸鑠（Sarva klesha）（一切煩惱也）涅蘇達你（Nirsudani）（掘也，如利钁直下令徹底）薩嚩達摩（Sarva dharma）（一切法也）缽啰缽底（Prapti）（得也，謂于諸法而得自在也）伽伽那三摩（Gagana-sama）（虛空等也，以于諸法得自在故等於虛空，以此法而掘煩惱也）。
其次如前毫相印，即釋迦毫相印也。次以右手五指，聚捻之置於頂上，此即一切佛頂印也。真言：
鑁鑁（Vam Vam）（鑁音嚩也，二嚩謂煩惱所知之縛悉令如空也）𤙖𤙖𤙖（Hum Hum Hum）（離三因得三空證三昧也）。
其次左手作拳，舒風指火指，以空指壓地水指甲為刀鞘，其右手亦如是作之為刀，內刀鞘中，即不動尊印也。其鞘手仰，刀手覆也。降三世印，如五股金剛（更問）。
其次佛眼印，作三補吒（Samputa），雙屈地水入掌，豎二火令如針，二風指轉，捻二火指第三節上，由如眼形。二空指並豎稍屈，令當二中指下，使指頭如豎眼之形，即是三昧也。其地水指如向內合掌之法，如前名為佛母印，此中名佛頂印，亦名佛菩薩母印也。
其次白傘佛頂印，散舒左手，令指頭相去各寸許，以為傘。右手作拳，而豎風指為柄，以柄柱左掌心是也（凡言作拳者皆大指在外，他皆放此）。
【English Translation】 English version: Manusmara (Remembrance. Originally, before all Tathagatas, a Samaya vow was made to devour all afflictions. Why not remember the original vow and act swiftly now?)
Next, like the previous Buddha's alms bowl mudra, this is the Shakyamuni Buddha's alms bowl mudra. The mantra:
Sarva klesha (All afflictions) Nirsudani (Digging, like a sharp hoe going straight down to the bottom) Sarva dharma (All dharmas) Prapti (Attainment, meaning to attain freedom in all dharmas) Gagana-sama (Like space. Because of attaining freedom in all dharmas, it is equal to space. Use this dharma to dig out afflictions).
Next, like the previous Urna-laksana mudra, this is the Shakyamuni Urna-laksana mudra. Next, gather and pinch the five fingers of the right hand and place them on the top of the head. This is the Sarva-Buddha-Usnisa mudra. The mantra:
Vam Vam (The sound of Vam, the two Vams mean that the bonds of afflictions and knowledge are all made like space) Hum Hum Hum (Leaving the three causes, attaining the three emptinesses, realizing Samadhi).
Next, make a fist with the left hand, extend the wind and fire fingers, and use the space finger to press the nails of the earth and water fingers as a scabbard. Make the right hand similarly as a sword and place it inside the scabbard. This is the Acala (immovable) mudra. The scabbard hand is upward, and the sword hand is downward. The Trailokyavijaya mudra is like the five-pronged vajra (ask further).
Next, the Buddha Eye mudra. Make a Samputa (box shape), bend the earth and water fingers into the palm, raise the two fire fingers like needles, turn the two wind fingers, and pinch the third joint of the two fire fingers, resembling the shape of an eye. The two space fingers are raised straight and slightly bent, so that they are below the two middle fingers, making the fingertips like the shape of a vertical eye. This is Samadhi. The earth and water fingers are like the method of joining palms inward. As before, it is called the Buddha Mother mudra. Here, it is called the Buddha Usnisa mudra, also called the Buddha Bodhisattva Mother mudra.
Next, the White Umbrella Buddha Usnisa mudra. Spread out the left hand, leaving the fingertips about an inch apart, to form an umbrella. Make a fist with the right hand and raise the wind finger as a handle, with the handle resting on the left palm (Whenever it says 'make a fist', the thumb is always on the outside; all others follow this).
言如前耳。
次作勝佛頂印。如前刀印是也。謂作三補吒。火指豎合。風空相捻即是也。
次最勝佛頂。如前轉法輪印即是也。
次除業佛頂。如前鉤印即是也。謂作向內相叉合掌。而屈右手風指令如鉤形。二空亦右絞壓左。今單手。即右手為拳。豎風指稍屈上節。
次火聚佛頂印。同前佛頂印也 廣生佛頂印。如前五股金剛印也。
次發生佛頂。作蓮華印(即前觀音印也)無量音聲佛頂。作商佉印如前說(謂三補吒雙屈二空以風並壓之)。
次豪相印。以右手為拳。便以風指于眉間柱之。名真陀摩尼。即是毫相印也。
佛眼印如前佛母印作之。是中少許異者。謂開空指令去火指背。一麥許不相著。如似五股之形即是也。
次無能勝明王印。右手如執蓮華印(風空指頭相捻。火指垂屈當中。地水指正豎即是也)直舒左手五指向上。而向外托之(指頭舒散也)。其手稍令高於頭即是也。其立如前缽栗底(丁也反)哩也。
次作內相叉拳。其二空指相併而為拳。極相離開而屈之。其節如鉤。此名為口狀也。即是無能勝明妃印也。
次舒右手而托右頰。稍側頭就手少許相去即是凈居天印(此是思惟手也一名自在天)。
次同前自在天。舒右掌。其中指
【現代漢語翻譯】 現代漢語譯本： 言語如前所述。
接下來是勝佛頂印。如同之前的刀印。意思是做三補吒（Samputa，合掌）。火指豎立合併，風指和空指相捻。
接下來是最勝佛頂印。如同之前的轉法輪印。
接下來是除業佛頂印。如同之前的鉤印。意思是做向內相叉的合掌，然後彎曲右手風指使其如鉤形。兩個空指也向右絞壓左手。現在是單手，即右手握拳，豎起風指稍稍彎曲上節。
接下來是火聚佛頂印。與之前的佛頂印相同。廣生佛頂印。如同之前的五股金剛印。
接下來是發生佛頂印。做蓮華印（即之前的觀音印）。無量音聲佛頂印。做商佉印如前所述（意思是三補吒雙屈兩個空指，用風指並壓）。
接下來是豪相印。用右手握拳。然後用風指在眉間柱之。名為真陀摩尼（Cintamani，如意寶珠），即是毫相印。
佛眼印如之前的佛母印做。其中少許不同的是，打開空指使其離開火指背部，一麥粒許不相接觸。如似五股之形。
接下來是無能勝明王印。右手如執蓮華印（風指和空指指頭相捻。火指垂屈在中間。地指和水指正豎）。直舒左手五指向上。而向外托之（指頭舒散）。其手稍稍高於頭。其站立姿勢如之前的缽栗底（Prati，實踐）哩也（rya，聖者）。
接下來做內相叉拳。兩個空指相併而握拳。極度分開並彎曲它們。其節如鉤。此名為口狀。即是無能勝明妃印。
接下來舒展右手而托右頰。稍稍側頭就手，少許相去，即是凈居天印（此是思惟手，也名自在天）。
接下來同之前的自在天印。舒展右掌。其中指
【English Translation】 English version: The words are as before.
Next is the Supreme Buddha Crown Mudra. It is like the previous knife mudra. It means forming the Samputa (joined palms). The fire fingers are upright and joined, and the wind and space fingers are pressed together.
Next is the Most Supreme Buddha Crown Mudra. It is like the previous turning the wheel of Dharma mudra.
Next is the Karma-Removing Buddha Crown Mudra. It is like the previous hook mudra. It means forming palms crossed inward, and then bending the right hand's wind finger to make it like a hook shape. The two space fingers also twist to the right and press the left hand. Now it is a single hand, that is, the right hand makes a fist, the wind finger is erected and slightly bent at the upper joint.
Next is the Fire Heap Buddha Crown Mudra. It is the same as the previous Buddha Crown Mudra. The Widely Born Buddha Crown Mudra. It is like the previous five-pronged vajra mudra.
Next is the Arising Buddha Crown Mudra. Form the lotus mudra (which is the previous Avalokiteshvara mudra). The Immeasurable Sound Buddha Crown Mudra. Form the conch mudra as previously described (meaning the Samputa with both space fingers bent, using the wind fingers to press them together).
Next is the Urna Mudra. Make a fist with the right hand. Then use the wind finger to support it between the eyebrows. It is called Cintamani (wish-fulfilling jewel), which is the urna mudra.
The Buddha Eye Mudra is made like the previous Buddha Mother Mudra. The slight difference is that the space fingers are opened to leave the back of the fire fingers, not touching by the width of a barley grain. It is like the shape of five prongs.
Next is the Invincible Bright King Mudra. The right hand is like holding a lotus mudra (the tips of the wind and space fingers are pressed together. The fire finger hangs down in the middle. The earth and water fingers are upright). Extend the left hand straight with the five fingers pointing upwards. And support it outwards (the fingertips are spread out). The hand should be slightly higher than the head. The standing posture is like the previous Pratirya (practicing noble one).
Next, make an inward-crossing fist. The two space fingers are joined together to make a fist. Separate them extremely and bend them. The joints are like hooks. This is called the mouth shape. It is the Invincible Bright Consort Mudra.
Next, extend the right hand and support the right cheek. Slightly tilt the head towards the hand, leaving a slight distance, which is the Pure Abode Heaven Mudra (this is the contemplating hand, also called the Free Heaven).
Next, the same as the previous Free Heaven Mudra. Extend the right palm. The middle finger
稍亞頭向里共頭指稍作烈形也。即普花天子印(手當胸前側之次脫一天子印)。
次亦如前舒右掌。而以風空相捻。如持花形。即滿意天子印也(餘三指相併合之也)以上並凈居天子耳。
次地天印。先合掌其十指頭。並屈而相捻令圓屈之。空指令入掌內。其形如瓶子即是也。
次如前施無畏狀。而曲屈空指令當掌中。即是請召火天印也。
次兩手各以空水頭相捻。余指端直雙掩兩耳。遍聲音天印也。以火風兩指頭掩兩耳也。此合在地天前。謂其聲令眾普知也。亦是凈居天也。並凈居天印合為五天也 作施無畏手。以空捻地指第二節。即一切仙印也。從此下與經列。第二也。此是普一切仙也。先大指捻小指第二節。其三指豎並也。如其次第。先開頭指次開中次水。與地少相離。次即放散五指。此是五大地仙也。依經次第也。
次閻羅印。作三補吒二風二地屈入掌。令頭聚合。以二空捻二風背節(當第二第三間也)其空指頭稍屈令合以二空當火指是也(是壇荼印)。
大毗盧遮那成佛經疏卷第十三 大正藏第 39 冊 No. 1796 大毗盧遮那成佛經疏
大毗盧遮那成佛經疏卷第十四
沙門一行阿阇梨記
密印品第九之餘
次右手舒指。令如
【現代漢語翻譯】 現代漢語譯本： 稍亞頭向里共頭指稍作烈形也。即普花天子印（手當胸前側之，類似脫去一天子印）。
次亦如前舒右掌，而以風空相捻，如持花形。即滿意天子印也（其餘三指相併合之）。以上並凈居天子耳。
次地天印。先合掌，其十指頭並屈而相捻，令圓屈之。空指令入掌內，其形如瓶子即是也。
次如前施無畏狀，而曲屈空指令當掌中，即是請召火天印也。
次兩手各以空水頭相捻，余指端直，雙掩兩耳，遍聲音天印也。以火風兩指頭掩兩耳也。此合在地天前，謂其聲令眾普知也。亦是凈居天也。並凈居天印合為五天也。作施無畏手，以空捻地指第二節，即一切仙印也。從此下與經列，第二也。此是普一切仙也。先大指捻小指第二節，其三指豎並也。如其次第，先開頭指，次開中次水，與地少相離。次即放散五指。此是五大地仙也。依經次第也。
次閻羅印。作三補吒，二風二地屈入掌，令頭聚合。以二空捻二風背節（當第二第三間也），其空指頭稍屈令合以二空當火指是也（是壇荼印）。
《大毗盧遮那成佛經疏》卷第十三 大正藏第 39 冊 No. 1796 《大毗盧遮那成佛經疏》
《大毗盧遮那成佛經疏》卷第十四
沙門一行阿阇梨記
密印品第九之餘
次右手舒指，令如
【English Translation】 English version: 'Slightly bend the head inward, with the tips of the fingers slightly forming a fierce shape.' This is the Universal Flower Deva Mudra (hand held to the chest, slightly to the side, resembling the removal of a Deva Mudra).
Next, as before, extend the right palm, and touch the wind and space fingers together, like holding a flower. This is the Satisfying Deva Mudra (the remaining three fingers are joined together). The above are all Pure Abode Devas.
Next, the Earth Deva Mudra. First, join the palms, bend and touch the tips of all ten fingers together, making them round. Let the space fingers enter the palm, forming a shape like a vase.
Next, as before, perform the gesture of fearlessness, and bend the space finger to rest in the palm. This is the Invoking Fire Deva Mudra.
Next, with both hands, touch the tips of the space and water fingers together, keeping the remaining fingers straight, and cover both ears. This is the Universal Sound Deva Mudra. Cover the ears with the tips of the fire and wind fingers. This is combined before the Earth Deva, meaning the sound is made known to all. It is also a Pure Abode Deva. Combining with the Pure Abode Deva Mudra makes the Five Devas. Make the gesture of fearlessness, and touch the space finger to the second joint of the earth finger. This is the All-Seer Mudra. From here down, it corresponds to the sutra, the second one. This is the Universal All-Seer. First, touch the thumb to the second joint of the little finger, keeping the other three fingers upright and together. In order, first open the head finger, then open the middle finger, then the water finger, slightly separating it from the earth finger. Then, spread out all five fingers. These are the Five Great Earth Seers. According to the order of the sutra.
Next, the Yama Mudra. Form a 'three-pronged' shape (tripataka), bend the two wind and two earth fingers into the palm, bringing their tips together. Touch the two space fingers to the back joints of the two wind fingers (between the second and third joints), slightly bending the tips of the space fingers to meet, with the two space fingers touching the fire fingers (this is the Tanda Mudra).
Commentary on the Mahavairocana Sutra, Volume 13 Taisho Tripitaka, Volume 39, No. 1796, Commentary on the Mahavairocana Sutra
Commentary on the Mahavairocana Sutra, Volume 14
Recorded by the Shramana Yixing Acharya
Remaining from Chapter 9 on Secret Mudras
Next, extend the fingers of the right hand, making them like
鐸形向下垂之。閻羅後印也。
次以左手。握地水指入掌。火風相併而申之其空指如尋常作拳也。此黑夜天印也。閻羅王后也。
次如前印相。但屈頭指。以大指頭捻頭指第二節。嚕捺羅後印也。自在天后印也(更問)。
次以左手。猶如執蓮華形。梵天后印也(謂舒掌以空風相捻其中指屈當掌內圖中直申也)梵天無慾。反如人等身云何言后耶。此是梵王明妃印相義云妃也。
次左手舒掌。而屈地水二指入掌中。迴風指捻。著火指之背。空指亦稍句屈。即是嬌末離礫底印也(礫底是器物印也圖如之)此是大自在之子名羯底迦。此嬌末離是其妃名也。
次以左手申地水火三指。令各舒散。以風捻空。此是那羅延後印也(持花印掩胸也今此印向外掘也)。
次以左手作拳。直申空指向上。是閻王七母等印也(以七母皆通用之)。
次舒左手。而令曲如承髑髏之狀。當胸前仰之。是遮文荼印也 左手以空。捻地水甲上。而申火風並豎之。即涅哩底刀印也。
次以左手單舒散之。如前轉法輪印。但單手不相句絞乃為異耳。此是那羅延天印。
次舒散十指覆之。以二空相絞即一切龍印也。因即以右加左上。是難陀龍。回左加右。是小難陀也。如前九頭龍印。直申四指分
【現代漢語翻譯】 現代漢語譯本： 鈴的形狀向下垂。這是閻羅（Yama，掌管死亡的神）后的印契。 接下來用左手，握住地水指放入掌心。火風指併攏伸直，空指像平常一樣握拳。這是黑夜天（Kalaratri，時母的化身）印契，也是閻羅王后的印契。 接下來像之前的印相，只是彎曲頭指，用大指頭捏住頭指的第二節。這是嚕捺羅（Runalra）后的印契，也是自在天（Isvara，濕婆神的別名）后的印契（需要進一步詢問）。 接下來用左手，像拿著蓮花的樣子。這是梵天（Brahma，創造之神）后的印契（意思是舒展手掌，用空風指相捻，其中指彎曲放在掌內，圖中是伸直的）。梵天沒有慾望，反而像人一樣有身體，為什麼說是后呢？這是梵王明妃的印相，意思是妃子。 接下來左手舒展手掌，彎曲地水二指放入掌中，迴轉風指捻住火指的背部，空指也稍微彎曲。這就是嬌末離礫底（Kaumari Sakti）印契（礫底是器物印，如圖所示）。這是大自在天（Mahadeva，濕婆神的別名）的兒子，名叫羯底迦（Karttikeya，印度戰神）。嬌末離是他的妃子。 接下來用左手伸展地水火三指，讓它們各自舒展開，用風指捻住空指。這是那羅延（Narayana，毗濕奴神的別名）后的印契（持花印掩蓋胸部，現在這個印契是向外掘的）。 接下來用左手握拳，直接伸展空指向上，這是閻王七母等的印契（七母都可以通用這個印契）。 接下來舒展左手，讓它彎曲成承接髑髏的樣子，在胸前向上仰著。這是遮文荼（Chamunda，時母的化身）印契。左手用空指捻住地水指的指甲上，伸展火風指並豎起來，這就是涅哩底（Nirrti，西南方守護神）刀印。 接下來用左手單獨舒展開，像之前的轉法輪印，只是單手不互相絞合，這就是不同之處。這是那羅延天（Narayana，毗濕奴神的別名）印。 接下來舒展十指覆蓋著，用兩個空指互相絞合，這就是一切龍印。因此用右手加在左手上，是難陀龍（Nanda Dragon）。迴轉左手加在右手上，是小難陀（Upananda）龍。像之前的九頭龍印，直接伸展四指分開。
【English Translation】 English version: The shape of the bell hangs downwards. This is the mudra of Yama's (the god of death) consort. Next, with the left hand, hold the earth and water fingers into the palm. Bring the fire and wind fingers together and extend them, with the space finger forming a fist as usual. This is the mudra of Kalaratri (a form of Durga), and also the mudra of Yama's consort. Next, like the previous mudra, but bend the index finger, and use the thumb to pinch the second joint of the index finger. This is the mudra of Runalra's consort, and also the mudra of Isvara's (another name for Shiva) consort (further inquiry needed). Next, with the left hand, as if holding a lotus flower. This is the mudra of Brahma's (the god of creation) consort (meaning to spread the palm, with the space and wind fingers touching each other, and the middle finger bent inside the palm; in the picture, it is extended). Brahma has no desires, and instead has a body like a human, so why is it said to be a consort? This is the mudra of Brahma's consort, meaning a consort. Next, spread the left palm, bend the earth and water fingers into the palm, turn the wind finger and pinch the back of the fire finger, and the space finger is also slightly bent. This is the Kaumari Sakti mudra (Sakti is a tool mudra, as shown in the picture). This is the son of Mahadeva (another name for Shiva), named Karttikeya (the Hindu god of war). Kaumari is his consort. Next, extend the earth, water, and fire fingers with the left hand, letting them spread out separately, and pinch the space finger with the wind finger. This is the mudra of Narayana's (another name for Vishnu) consort (holding a flower mudra covering the chest; now this mudra is digging outwards). Next, make a fist with the left hand, and directly extend the space finger upwards. This is the mudra of Yama's seven mothers, etc. (the seven mothers can all use this mudra). Next, spread the left hand, letting it curve like holding a skull, facing upwards in front of the chest. This is the Chamunda (a form of Durga) mudra. With the left hand, use the space finger to pinch the nails of the earth and water fingers, and extend the fire and wind fingers upright. This is the Nirrti (guardian of the southwest direction) knife mudra. Next, spread the left hand separately, like the previous turning the wheel of Dharma mudra, but the single hand is not intertwined, which is the difference. This is the Narayana (another name for Vishnu) mudra. Next, spread the ten fingers covering, and intertwine the two space fingers. This is the mudra of all dragons. Therefore, adding the right hand on top of the left hand is the Nanda Dragon. Turning the left hand on top of the right hand is the Upananda Dragon. Like the previous nine-headed dragon mudra, directly extend the four fingers apart.
為羽。是金翅印。凡地居多分單手作也。
次舒豎左手。令指頭勿相著。即以空地相捻。捻小指甲也。是商羯羅印也(是骨璅天也)如前印而併合三指。即是烏忙那印。是商羯羅之後也。二印相似。前頭指少屈。此直豎而散也。左手作半蓮華印一如作觀音印法。此不同但一手作之耳。此是梵天印。
次顯露合掌。乃屈二風指頭。捻火指第三節背上。令與其二水指頭相到也。其二水指亦在中指第三節之背也。其月天印。一如梵王無異。但想有白色為異耳。
次合掌屈風地入掌聚合。其火水指令團圓。屈如弓。此是日後社耶印風印。如前者。須申左手側掌。屈地水指是也。此是風幢印。先仰左手當臍。如承把瑟狀。右手風空捻余散申之。向身運動如彈弦之狀。是妙音天印也。此即攝乾闥婆等。此是天后。亦言乾闥婆類。
次如前罥索印(謂作內相叉拳而申風指鉤屈相捻是也)但以左手作之。即是縛嚕拏龍王印。
次以左手如音樂天印。圖中右手屈風指。加大指甲上。余皆散舒之而覆當。臨左手之上。阿修羅印也。其真言曰。
伽啰邏演
伽行也。以行不可得故。啰者是無垢故。邏者離相故。演者無所得故。上有點大空也 乾闥婆作內掌拳。並舒水指頭相到。是本部三昧耶。若
【現代漢語翻譯】 現代漢語譯本： 為羽。這是金翅印（Garuda Mudra，一種手印）。凡是在地面上的人，大多用單手來結此印。
接下來舒展豎起左手，讓手指頭不要互相接觸，用空的地方互相捻動，捻小指的指甲。這是商羯羅印（Samkara Mudra，濕婆的手印）（是骨璅天也）。像前面的手印一樣，合併三個手指，就是烏忙那印（Umamahesvara Mudra，烏摩和摩酰首羅的手印）。是商羯羅之後的手印。兩個手印相似，前面的手印食指稍微彎曲，這個手印則直接豎起並散開。左手結半蓮華印，像作觀音印的方法一樣。這個不同，只用一隻手來結印。這是梵天印（Brahma Mudra，梵天的手印）。
接下來顯露合掌，然後彎曲兩個風指（食指）的指頭，捻在火指（中指）第三節的背上，讓它與兩個水指（無名指）的指頭相接觸。兩個水指也在中指第三節的背上。這是月天印（Candra Deva Mudra，月天的手印）。和梵王印沒有區別，只是觀想有白色作為區別。
接下來合掌，彎曲風指（食指）和地指（拇指）進入掌心聚合，讓火指（中指）和水指（無名指）指令團圓，彎曲如弓。這是日後社耶印（Aditya Mudra，太陽神的手印）風印。像前面一樣，需要伸出左手側掌，彎曲地指（拇指）和水指（無名指）是也。這是風幢印（Vayu Dhvaja Mudra，風天旗幟印）。先仰起左手放在肚臍前，像承接把瑟（樂器）的樣子。右手風指（食指）和空指（小指）相捻，其餘散開伸直。向身體運動，像彈琴絃的樣子。這是妙音天印（Sarasvati Mudra，辯才天女的手印）。這可以攝伏乾闥婆（Gandharva，天上的樂神）等。這是天后，也說是乾闥婆一類。
接下來像前面的罥索印（Amkusa Mudra，一種手印）（意思是作內相叉拳，而伸出風指鉤屈相捻）。但是用左手來作，就是縛嚕拏龍王印（Varuna Naga Raja Mudra，水神縛嚕拏和龍王的手印）。
接下來用左手像音樂天印。圖中右手彎曲風指（食指），加大指甲上，其餘都散開伸直並覆蓋在左手的上面。這是阿修羅印（Asura Mudra，阿修羅的手印）。它的真言是：
伽啰邏演
伽，是行也。因為行不可得的緣故。啰，是沒有垢染的緣故。邏，是離相的緣故。演，是沒有所得的緣故。上面有點，代表大空。乾闥婆（Gandharva，天上的樂神）作內掌拳，並伸出水指（無名指）指頭相接觸。這是本部三昧耶（Samaya，誓言）。如果
【English Translation】 English version: For feathers. This is the Garuda Mudra (a hand gesture). Those who dwell on the earth mostly make it with one hand.
Next, extend and raise the left hand, keeping the fingertips apart. Then, touch the fingertips together in the empty space, touching the nail of the little finger. This is the Samkara Mudra (Shiva's hand gesture) (it is also the bone-locked heaven). Like the previous mudra, join the three fingers together, and it becomes the Umamahesvara Mudra (the hand gesture of Uma and Maheshvara). It follows the Samkara Mudra. The two mudras are similar; in the previous one, the index finger is slightly bent, while in this one, it is straight and spread out. The left hand forms a half-lotus mudra, just like the method of making the Avalokitesvara Mudra. This is different, as it is made with only one hand. This is the Brahma Mudra (Brahma's hand gesture).
Next, openly join the palms together. Then, bend the tips of the two wind fingers (index fingers), touching them to the back of the third joint of the fire finger (middle finger), so that they touch the tips of the two water fingers (ring fingers). The two water fingers are also on the back of the third joint of the middle finger. This is the Candra Deva Mudra (the Moon God's hand gesture). It is no different from the Brahma King Mudra, except that one visualizes it as white.
Next, join the palms together, bending the wind finger (index finger) and earth finger (thumb) into the palm and gathering them together. Let the fire finger (middle finger) and water finger (ring finger) form a circle, bent like a bow. This is the Aditya Mudra (the Sun God's hand gesture) Vayu Mudra. Like before, you need to extend the left hand with the palm sideways, bending the earth finger (thumb) and water finger (ring finger). This is the Vayu Dhvaja Mudra (the Wind God's banner mudra). First, raise the left hand and place it in front of the navel, as if holding a musical instrument. The right hand pinches the wind finger (index finger) and space finger (little finger) together, while the rest are spread out and extended. Move it towards the body, as if plucking a string. This is the Sarasvati Mudra (the hand gesture of the goddess of eloquence). This can subdue the Gandharvas (celestial musicians), etc. This is the Queen of Heaven, also said to be of the Gandharva class.
Next, like the previous Amkusa Mudra (meaning to make an inner crossed fist, and extend the wind fingers, hooking and touching them together). But make it with the left hand, and it is the Varuna Naga Raja Mudra (the hand gesture of the water god Varuna and the Naga King).
Next, use the left hand like the music heaven mudra. In the illustration, the right hand bends the wind finger (index finger), placing it on the thumb nail, while the rest are spread out and extended, covering the left hand. This is the Asura Mudra (the hand gesture of the Asura). Its mantra is:
Gara Ra Ya
Ga, means action. Because action is unattainable. Ra, is because it is without defilement. La, is because it is free from form. Ya, is because there is nothing to be attained. The dot above represents the great void. The Gandharva (celestial musician) makes an inner palm fist, and extends the water finger (ring finger) fingertips to touch each other. This is the Samaya (vow) of this section. If
事業印。即單作。謂大指加三指甲上。而直申水指。是乾闥婆印。真言曰。
肥輸(入)馱(清凈也)薩嚩啰(音也)嚩醯你(平聲。出也義言出清凈音也。皆世間三昧也)
次以左手作拳。屈風如鉤。與空指頭少許不相著。一切夜叉印也(亦可合作)。真言曰。
藥乞叉(藥是乘也。句義是啖食義也)濕嚩啰(自在也于食一切煩惱而得自在故以為名也)
次以左手空指。捻地指甲頭。而申水火。以風指捻大指節上。一切藥叉女印也(亦可合作)。真言曰。
藥乞叉(食也)尾馱(大也反明也。句云藥叉持明也。亦是縛義謂啖食此縛也)
次左手以空指。捻三指甲。即但申中指。一切毗舍遮印也(亦可但如作拳形而申中指即是也)。真言曰。
毗舍遮揭底(揭底趣也。第一義趣不可得故)
次亦準前而稍屈中指。毗舍支女印也。真言曰。
毗只毗只(毗是第一義。遮是離生死義。以知第一義故離於生死。重呼者言極離生死也)
次二手合掌。二空指亦並。與極磔之。令與余指相離。仡栗何印也(此別是一趣。非人非鬼也。能恐怖人。非人所持者是也。今非此也是曜)。若近宿。即合取九執為定也。真言。
揭栗系(行也垢也因也)濕嚩里也(自
【現代漢語翻譯】 現代漢語譯本 事業印。即單作。謂大指加三指甲上。而直申水指。是乾闥婆印（Gandharva-mudra，天歌神印）。真言曰： 『肥輸(入)馱（Shubhada，清凈也）薩嚩啰（Sarva-rava，音也）嚩醯你（Vahini，平聲，出也義，言出清凈音也。皆世間三昧也）』 次以左手作拳。屈風如鉤。與空指頭少許不相著。一切夜叉印也（Yaksa-mudra，守護神印，亦可合作）。真言曰： 『藥乞叉（Yaksa，藥是乘也，句義是啖食義也）濕嚩啰（Ishvara，自在也，于食一切煩惱而得自在故以為名也）』 次以左手空指。捻地指甲頭。而申水火。以風指捻大指節上。一切藥叉女印也（Yakshini-mudra，女守護神印，亦可合作）。真言曰： 『藥乞叉（Yaksa，食也）尾馱（Vidha，大也反明也，句云藥叉持明也，亦是縛義，謂啖食此縛也）』 次左手以空指。捻三指甲。即但申中指。一切毗舍遮印也（Pisaca-mudra，食人鬼印，亦可但如作拳形而申中指即是也）。真言曰： 『毗舍遮揭底（Pisaca-gati，揭底趣也，第一義趣不可得故）』 次亦準前而稍屈中指。毗舍支女印也（Pisacini-mudra，女食人鬼印）。真言曰： 『毗只毗只（Pici-pici，毗是第一義，遮是離生死義，以知第一義故離於生死。重呼者言極離生死也）』 次二手合掌。二空指亦並。與極磔之。令與余指相離。仡栗何印也（Graha-mudra，星宿印，此別是一趣，非人非鬼也，能恐怖人，非人所持者是也，今非此也是曜）。若近宿。即合取九執為定也。真言： 『揭栗系（Grahe，行也垢也因也）濕嚩里也（Ishvariya，自在也）』
【English Translation】 English version The Karma Mudra. It is performed singly. It means the thumb is placed on the nails of the three fingers, and the water finger is extended straight. This is the Gandharva Mudra (Gandharva-mudra, the mudra of celestial musicians). The mantra is: 『Shubhada (Shubhada, pure), Sarva-rava (Sarva-rava, sound), Vahini (Vahini, level tone, meaning 'to emit,' meaning to emit pure sound. All are worldly samadhi)』 Next, make a fist with the left hand. Bend the wind finger like a hook, with the tip of the space finger slightly not touching. This is the Yaksha Mudra (Yaksa-mudra, the mudra of guardian deities, also can be combined). The mantra is: 『Yaksa (Yaksa, 'yaksa' means vehicle, the meaning of the phrase is 'to devour') Ishvara (Ishvara, self-existent, named so because of being self-existent in devouring all afflictions)』 Next, with the left hand, place the space finger on the nail of the earth finger, and extend the water and fire fingers. Place the wind finger on the joint of the thumb. This is the Yakshini Mudra (Yakshini-mudra, the mudra of female guardian deities, also can be combined). The mantra is: 『Yaksa (Yaksa, to eat) Vidha (Vidha, great, conversely bright, the phrase means 'Yaksa holding brightness,' also means binding, meaning 'devouring this binding')』 Next, with the left hand, place the space finger on the nails of the three fingers, and only extend the middle finger. This is the Pisaca Mudra (Pisaca-mudra, the mudra of flesh-eating demons, also can simply make a fist shape and extend the middle finger). The mantra is: 『Pisaca-gati (Pisaca-gati, 'gati' means direction, the ultimate meaning of direction is unattainable)』 Next, also according to the previous, slightly bend the middle finger. This is the Pisacini Mudra (Pisacini-mudra, the mudra of female flesh-eating demons). The mantra is: 『Pici-pici (Pici-pici, 'pici' means the ultimate meaning, 'ca' means to be apart from birth and death, because of knowing the ultimate meaning, one is apart from birth and death. Repeating it means extremely apart from birth and death)』 Next, bring both hands together in prayer. Also bring the two space fingers together, and cross them extremely, making them separate from the other fingers. This is the Graha Mudra (Graha-mudra, the mudra of planets, this is a separate realm, neither human nor ghost, able to terrify people, held by non-humans, but this is not it, it is a luminary). If near a constellation, then combine the nine planets to determine it. The mantra is: 『Grahe (Grahe, action, defilement, cause) Ishvariya (Ishvariya, self-existent)』
在也)缽啰補多(得也)乳底(明也諸曜故為明)么也(是性義也。于性中而得自在也呼彼名言於此中而得自在也)
次先作三補吒。其二火指二空指皆相交右押左。是一切宿印。真言曰。
那乞叉哆啰(諸宿也)涅那(二合謂聲也)達你曳(食也謂食諸聲也)
那是空義。乞叉曳是盡義。謂一切除盡也。哆啰如前是垢等義。準言之。謂食諸障垢也。即以清凈之聲普令流佈。所謂無垢聲也。凡如上所說真言。皆以義言稱彼實德。發覺彼而令歡喜也。
次作三補吒。雙屈二水指入掌。余如常。一切宿印。即是羅剎娑印也。凡上來所說地居天類之印。雙手作或一手作者皆得也。若持誦作務等因緣不暇兩手結。但左手作即成耳(上來經中雲左手圖上兩手者當用此耳)。真言曰。
羅剎娑(羅是垢也。傍有點是阿聲。即是行也乞叉是履空也)提阇多(王也。指其德也。令彼聞已歡喜滿眾生愿也)
次舒左手覆掩口。以舌觸掌。即荼吉尼印也。頡[口*履]字離因無垢。上有三昧。傍點示忿也。訶是因義。上有點亦忿也。此等為首者。如上所說諸印。乃至荼吉尼為后。若廣窮部類眷屬則種類無邊。如大本十萬偈中所辨。今此品所說。乃是略舉其上首。如提綱舉目眾綱目皆舉耳。秘密主。如
【現代漢語翻譯】 現代漢語譯本： 在也)缽啰補多(得也)乳底(明也諸曜故為明)么也(是性義也。于性中而得自在也呼彼名言於此中而得自在也) 接下來先做三補吒手印。兩火指和兩空指互相交叉，右手壓在左手上。這是一切星宿印。真言是： 那乞叉哆啰(諸宿也)涅那(二合謂聲也)達你曳(食也謂食諸聲也) 那，是空的意思。乞叉曳，是盡的意思。意思是全部除盡。哆啰如前，是垢等的意思。按照這個意思說，就是吃掉各種障礙污垢。用清凈的聲音普遍流佈，就是所謂的無垢聲。凡是像上面所說的真言，都是用義理來稱讚他們的真實功德，啓發他們，讓他們歡喜。 接下來做三補吒手印。雙手彎曲兩個水指放入掌心，其餘手指如常。這是一切星宿印，也就是羅剎娑(Rakshasa)印。凡是上面所說的地居天類的手印，雙手做或者單手做都可以。如果因為持誦作務等原因沒有時間用雙手結印，只用左手做就可以了（上面經文中說左手圖，兩手者應當用這個）。真言是： 羅剎娑(羅是垢也。傍有點是阿聲。即是行也乞叉是履空也)提阇多(王也。指其德也。令彼聞已歡喜滿眾生愿也) 接下來舒展左手覆蓋在口上，用舌頭接觸手掌，這就是荼吉尼(Dakini)印。頡[口*履]字，遠離因，沒有污垢，上面有三昧(Samadhi)。旁邊的點表示忿怒。訶，是因的意思，上面的點也是忿怒的意思。這些為首的，像上面所說的各種手印，乃至荼吉尼(Dakini)在後。如果廣泛地探究部類眷屬，那麼種類就無邊無際，就像大本十萬偈中所辨析的那樣。現在這一品所說的，只是簡略地舉出他們的首領，就像提起綱領，所有的綱目都舉起來了一樣。秘密主(Guhyapati)，如
【English Translation】 English version: Za Ye) Bo La Bu Duo (Obtained) Ru Di (Clear, therefore the luminaries are clear) Me Ye (Is the meaning of nature. One is free in nature, calling their names, one is free in this) Next, first make the three Samputa mudra. The two fire fingers and two space fingers are crossed, with the right pressing on the left. This is the mudra of all constellations. The mantra is: Nakshatra (All constellations) Nirghosa (Sound) Bhakshani Ye (Food, meaning eating all sounds) Na means emptiness. Kshaye means exhaustion. Meaning to completely eliminate. Tara, as before, means defilements, etc. According to this meaning, it means eating all obstacles and defilements. Use a pure sound to universally spread, which is the so-called undefiled sound. All the mantras mentioned above use the meaning to praise their true virtues, enlighten them, and make them happy. Next, make the three Samputa mudra. Bend both water fingers into the palm, the rest as usual. This is the mudra of all constellations, which is also the Rakshasa mudra. All the mudras of earth-dwelling deities mentioned above can be made with both hands or one hand. If there is no time to form the mudra with both hands due to chanting or other tasks, just use the left hand (the sutra above says to use the left hand for the diagram, those using both hands should use this). The mantra is: Rakshasa (Ra is defilement. The dot next to it is the sound of A, which means action. Kshatra means treading the void) Teja Ta (King, referring to their virtue, causing them to be happy upon hearing and fulfilling the wishes of all beings) Next, extend the left hand and cover the mouth, touching the palm with the tongue. This is the Dakini mudra. The syllable Hrim, is free from cause and without defilement, above is Samadhi. The dot next to it indicates wrath. Ha means cause, the dot above also means wrath. These are the leaders, like the various mudras mentioned above, up to Dakini at the end. If one extensively explores the categories and retinues, then the types are boundless, as analyzed in the ten million verses of the great text. What is said in this chapter is only a brief mention of their leaders, just like lifting the main thread, all the threads and details are lifted. Secret Lord (Guhyapati), like
是等。佛信解生菩薩摽者。如來已證平等法界。以本所愿大悲力故。以神力加持。而現此方便身密之門。為令一切眾生皆得信解。同入一切智地。是故如是等印。當知從佛信解生也。當知如是印等。是諸菩薩之摽幟也。謂以此方便示如來內證之德。故云摽也。如印眾多。乃至身份舉動止住皆是印者。若阿阇梨明解瑜伽。深達秘密之趣。能凈菩提之心。以心凈通達秘密法故。凡有所作。皆為利益調伏眾生。隨所施為。無不隨順佛之威儀。是故一切身所有舉動施為。無不是印也。何但身業而已。乃至一切所有語言。亦復皆是真言也。以是秘密主。真言門修行菩薩。已發菩提心。當住佛地作漫荼羅。若謂今末世諸真言行菩薩等。同越三昧耶罪。決定墮惡趣者。謂今末世諸真言行菩薩。已發大心者。當住于佛地。然後造立漫荼羅。若不如此而檀作者。即為謗佛也。是故上來所說。阿阇梨當可知彼印真言等法。一一善達軌則。又當久修瑜伽之行。凈身口意業。體解平等三業法門之行。由此瑜伽及真言並身印等所加持故。即是同於諸佛菩薩等身。同於佛位。以此相應三昧事理不相違。而建立圓壇乃至方所色像等。一一稱理又不錯失善知次第。當知必定獲大利不虛也。若不爾者。即得越三昧耶罪。三昧耶者是自誓也。一切如來本所立
【現代漢語翻譯】 現代漢語譯本： 這是關於佛陀的信解生菩薩的標誌。如來已經證悟了平等法界（Dharmadhatu，一切法的真實本性）。由於其根本的願力和偉大的慈悲力量，並通過神通的加持，顯現出這種方便的身密之門。這是爲了讓一切眾生都能夠產生信解，共同進入一切智地（Sarvajna-bhumi，佛的智慧境界）。因此，像這樣的手印等，應當知道是從佛陀的信解中產生的。應當知道像這樣的手印等，是諸位菩薩的標誌。意思是，通過這種方便來展示如來內證的功德，所以稱為『標誌』。如果說手印有很多種，乃至身體的每個部分，舉動、停止、安住都是手印，那麼，如果阿阇梨（Acharya，導師）能夠明瞭理解瑜伽，深刻通達秘密的旨趣，能夠清凈菩提之心，因為心清凈而通達秘密法，那麼他所做的一切，都是爲了利益和調伏眾生。隨著他的施為，沒有不順應佛陀的威儀的。因此，一切身體的舉動和施為，沒有不是手印的。不僅僅是身業，乃至一切所有的語言，也都是真言（Mantra，咒語）。因為這位秘密主，真言門的修行菩薩，已經發起了菩提心，應當安住于佛地，製作曼荼羅（Mandala，壇城）。如果說現在末世的各位真言行菩薩等，共同違越了三昧耶（Samaya，誓言）罪，必定會墮入惡趣，那麼，現在末世的各位真言行菩薩，已經發起了大心的人，應當安住于佛地，然後建造曼荼羅。如果不這樣而擅自作者，那就是誹謗佛陀。因此，上面所說的，阿阇梨應當知道那些手印、真言等法，一一善於通達其軌則。又應當長久地修習瑜伽之行，清凈身口意業，體悟理解平等三業法門之行。通過瑜伽以及真言和身印等的加持，就等同於諸佛菩薩的身，等同於佛的果位。以此相應的三昧事理不相違背，而建立圓壇乃至方所、色像等，一一符合道理又沒有錯失，善於知道次第，應當知道必定獲得大利益，不會虛假。如果不是這樣，就會得到違越三昧耶罪。三昧耶就是自誓。是一切如來根本所立的。
【English Translation】 English version: These are the marks of the Bodhisattvas who arise from the Buddha's faith and understanding. The Tathagata (如來, 'Thus Gone One', an epithet of the Buddha) has already realized the Dharmadhatu (法界, the realm of Dharma, the true nature of all things) of equality. Due to the power of the great compassion of his original vows, and through the blessing of his divine power, he manifests this expedient secret door of body. This is to enable all sentient beings to generate faith and understanding, and together enter the Sarvajna-bhumi (一切智地, the ground of omniscience, the wisdom realm of the Buddha). Therefore, such mudras (手印, hand gestures) and the like, should be known to arise from the Buddha's faith and understanding. It should be known that such mudras and the like are the marks of all Bodhisattvas. This means that through this expedient, the inner realization of the Tathagata's virtues is demonstrated, hence the term 'mark'. If it is said that there are many mudras, and even every part of the body, every movement, stopping, and abiding is a mudra, then, if the Acharya (阿阇梨, teacher) can clearly understand Yoga, deeply penetrate the meaning of the secret, and purify the mind of Bodhi (菩提, enlightenment), because the mind is pure and he understands the secret Dharma, then everything he does is for the benefit and taming of sentient beings. Whatever he does, it all accords with the Buddha's dignified conduct. Therefore, all bodily movements and actions are mudras. Not only bodily actions, but even all words are also Mantras (真言, sacred utterances). Because this secret lord, the Bodhisattva who practices the Mantra path, has already generated the Bodhi-citta (菩提心, the mind of enlightenment), he should abide in the Buddha-bhumi (佛地, Buddha ground) and create a Mandala (曼荼羅, sacred diagram). If it is said that the Bodhisattvas who practice Mantras in this degenerate age all violate the Samaya (三昧耶, vows) vows and will definitely fall into evil realms, then, the Bodhisattvas who practice Mantras in this degenerate age, those who have already generated the great mind, should abide in the Buddha-bhumi and then construct the Mandala. If one does so without doing this, it is slandering the Buddha. Therefore, as mentioned above, the Acharya should know those mudras, Mantras, and other Dharmas, and be skilled in understanding their rules. He should also cultivate the practice of Yoga for a long time, purify his body, speech, and mind, and embody and understand the practice of the Dharma gate of equal three karmas. Through the blessing of this Yoga, Mantras, and body mudras, he is equal to the bodies of all Buddhas and Bodhisattvas, equal to the Buddha's position. With this corresponding Samadhi (三昧, meditative absorption) principle not contradicting each other, and establishing the round altar, as well as the directions, colors, and images, etc., each one accords with reason and without error, and he is skilled in knowing the order, it should be known that he will definitely obtain great benefits and it will not be in vain. If not, he will incur the Samaya offense. Samaya is a self-vow. It is what all the Tathagatas have fundamentally established.
誓願。為欲普為一切眾生開佛知見。令悉如我。以方便故而立此法。是故猶如世間大王之教敕不可過越。為越者必獲重責也。是故當與菩提心相應。住于佛地而作之。有不順教者。徒費功夫虛棄光景。終無所成。徒招罪咎無所益也。是故行者。當審求經法。又訪明師開示。勿為自誤耳。已廣說印品竟。
次明字輪品第十
佛復告金剛手者。前者金剛手所問。佛已次第答之。前文有所未周者。今更為說。故告令諦聽也。有法門名遍一切處。彼菩薩字位住時。一切所作皆得成就者。即此字輪法門。是遍一切處法門也。菩薩若住此字輪法門者。始從發妙菩提心。乃至成佛。於是中間所有一切自利利他種種事業。由入此法門故。一切皆得成就。無有掛礙也。又上來所說。阿阇梨住于佛地者。義猶未了。謂此中字門即是也。最初阿字即是菩提之心。若觀此字而與相應。即是同於毗盧遮那法身之體也。謂觀此阿字之輪。猶如孔雀尾輪光明圍繞。行者而住其中。即是住于佛位也(更問)此字輪。當作三重。于中而置阿字。餘字眷屬在外也(更問)又此阿有五種。阿阿(長)暗惡惡(長)又每字輪。初先有三重歸命三寶真言之心。謂阿字娑字嚩字。即此三字顯三部義也。阿字是如來部。娑字是蓮華部。嚩字是金剛部。每三
【現代漢語翻譯】 現代漢語譯本 誓願。爲了普遍地為一切眾生開啟佛的知見，使他們都像我一樣，所以用方便法門而設立這種方法。因此，這就像世間大王的教令一樣不可違越，違越者必定會受到嚴厲的懲罰。所以，應當與菩提心相應，安住于佛的境界而修習。不順從教導的人，只是白費功夫，虛度光陰，最終一無所成，反而招致罪過，毫無益處。因此，修行者應當仔細尋求經法，又拜訪賢明的老師請教開示，不要自己耽誤自己。印品已經廣泛地解說完畢。
接下來闡明字輪品第十
佛陀再次告訴金剛手菩薩說：『之前金剛手菩薩所提出的問題，我已經依次回答了。前面所說的內容還有不周全的地方，現在再為你解說，所以告訴你仔細聽。有一種法門名為遍一切處，菩薩安住于字位時，一切所作所為都能成就，那就是這個字輪法門，是遍一切處法門。』菩薩如果安住于這個字輪法門，從最初發起微妙的菩提心，乃至成就佛果，在這中間所有一切自利利他的種種事業，由於進入這個法門，一切都能成就，沒有任何阻礙。又，上面所說的，阿阇梨安住于佛的境界，意義還沒有完全明白，就是指這其中的字門。最初的阿字就是菩提之心，如果觀想這個字並且與之相應，就等同於毗盧遮那佛的法身之體。觀想這個阿字之輪，猶如孔雀尾輪一樣光明圍繞，修行者安住其中，就是安住于佛的果位。（進一步提問）這個字輪，應當作成三重，在中間安置阿字，其餘的字作為眷屬在外圍。（進一步提問）又，這個阿字有五種，阿、阿（長音）、暗、惡、惡（長音）。又，每個字輪，最初先有三重歸命三寶的真言之心，就是阿字、娑字、嚩字，這三個字顯示了三部的意義。阿字是如來部，娑字是蓮華部，嚩字是金剛部。每個三
【English Translation】 English version Vow. In order to universally open the Buddha's knowledge and vision for all sentient beings, and to make them all like me, this method is established through expedient means. Therefore, it is like the edict of a great king in the world, which cannot be violated. Those who violate it will surely receive severe punishment. Therefore, one should be in accordance with the Bodhi mind and abide in the Buddha's realm to practice it. Those who do not follow the teachings are merely wasting effort and time, and will ultimately achieve nothing, but instead incur guilt and gain nothing. Therefore, practitioners should carefully seek the scriptures and also visit enlightened teachers for guidance and instruction, and not mislead themselves. The chapter on Mudras has been extensively explained.
Next, the Chapter on the Syllable Wheel, the Tenth
The Buddha then told Vajrapani: 'The questions previously asked by Vajrapani have already been answered in order. If there is anything that was not fully covered in the previous text, I will now explain it further, so I tell you to listen carefully. There is a Dharma gate called 'Pervading All Places.' When a Bodhisattva abides in the position of syllables, everything they do will be accomplished. That is this Syllable Wheel Dharma gate, which is the Dharma gate of 'Pervading All Places.' If a Bodhisattva abides in this Syllable Wheel Dharma gate, from the initial arising of the subtle Bodhi mind to the attainment of Buddhahood, all the various activities of benefiting oneself and others in between will be accomplished without any hindrance because of entering this Dharma gate.' Furthermore, what was said above, that the Acharya abides in the Buddha's realm, the meaning is not yet fully understood, which refers to the syllable gate within this. The initial syllable 'A' is the Bodhi mind. If one contemplates this syllable and is in accordance with it, it is the same as the Dharmakaya of Vairochana Buddha. Contemplate this wheel of the syllable 'A,' like the light surrounding the peacock's tail wheel. The practitioner abiding within it is abiding in the Buddha's position. (Further question) This Syllable Wheel should be made in three layers, with the syllable 'A' placed in the middle, and the other syllables as attendants on the outside. (Further question) Also, this syllable 'A' has five forms: A, Ā (long), Am, Ah, Āh (long). Also, each Syllable Wheel initially has the heart of the threefold refuge mantra, which is the syllables A, Sa, and Va. These three syllables reveal the meaning of the three families. The syllable A is the Tathagata family, the syllable Sa is the Lotus family, and the syllable Va is the Vajra family. Each three
部隨五字輪而轉。隨義相應之相。前言漫荼羅今云輪者。即是漫荼羅義。前者壇法中心是大日如來。即同此中阿字。北邊置蓮華及諸眷屬。皆在一處。即是此中之娑字。南邊置執金剛及諸眷屬。即是此中之嚩字也。今從阿字而更生四字。即是大悲胎藏之葉也。從一嚩字轉生多字。故名為輪也。第一阿字。即是菩提心體。次有迦佉哦伽等五音。皆取四字(各除第五聲)次又取也啰乃至乞叉。皆是男聲。悉入阿字輪也。行者已發菩提之心。當進修如來之行。故次明阿(長)字輪。是行也。其三部者。謂阿沙嚩三字是也。次迦字乃至乞叉。亦皆傍角加點。用為長聲字輪也。既已具足如來之行。則成菩提。故次明暗糝鑁字輪。此三部也。此阿上有點。是大空義。猶此菩提之心。離一切諸相。即名諸佛。是成菩提也。次迦字乃至乞叉。皆加上一點為暗字輪也。已成菩提當至何所。謂大涅槃。故次於此中。而明惡索嗼等字輪也。三部也。如迦乃至乞叉。皆傍加二點。即涅槃輪也。其惡(長聲)字一字是方便輪。所以中無也。此是釋迦佛輪也(羯磨部遍入一切輪故無別壇。瑜伽云爾)凡字輪大為三分。初阿字即為一分。次迦乃至二十字為第二分。次也字乃至訶字為第三分。除去乞叉字。由此字已重故也(謂有迦娑二聲故重也)以上皆
是智慧字也。次有伊(上)伊鄔(上)烏翳愛惡(多)奧八字。加此八字即成就三昧。皆是三昧聲也。亦隨五輪而恒轉其義可知。次有俄(魚可)若(而可)吒囊(上)莫(莫可)此字遍一切處。謂遍於定慧中也。然此五字亦隨五輪而轉謂加傍點或加上圓點或加傍二點等。此五皆成五字也。所謂字輪者。從此輪轉而生諸字也。輪是生義。如從阿字一字即來生四字。謂阿是菩提心。阿(長)是行。暗是成菩提。惡是大寂涅槃。惡(長)是方便。如阿字者。當知迦字亦五字。乃至佉等凡二十字。當知亦爾。次有十二字。謂伊(上)伊鄔烏嚕留盧留翳愛烏奧十二字。即同字上之點。謂三昧也。仰壤拏曩莽亦有五字。即同上頭之點也。其也啰等八字。即同字傍之二點。是除之義也。當知此字輪。即遍一切真言之中。若見阿字。當知菩提心義。若見長阿字。當知修如來行。若見暗字。當知成三菩提。若見惡字。當知證大涅槃。若見長惡字。當知是方便力也。若見迦等二十字。亦隨義類而演說之。當知此諸字等。皆是慧也。若見啰等八字。當知即同傍點。亦是隨類相應也(謂啰是無垢等)若見伊等。即顯三昧。若見仰等五字。當知即大空之點也。大空離一切諸相。即是成佛義也。若行者如是了達。即能入一切陀羅尼義。旋轉無礙。
【現代漢語翻譯】 這是智慧之字。其次有伊(上聲)伊鄔(上聲)烏翳愛惡(多音字)奧八個字。加上這八個字就能成就三昧（Samadhi，一種冥想境界）。這些都是三昧的聲音。也隨著五輪（Five Wheels，人體內的五個能量中心）而恒常運轉，其意義可以理解。其次有俄(魚可切)若(而可切)吒囊(上聲)莫(莫可切)這五個字遍佈一切處，意思是遍佈于定（Samatha，止觀）慧（Vipassana，內觀）之中。然而這五個字也隨著五輪而轉動，比如加上傍點，或者加上圓點，或者加上傍邊兩點等等。這五個字都能變成五個字。所謂字輪，就是從此輪轉而生出各種字。輪是生長的意思。比如從阿字一個字就能生出四個字。意思是阿字是菩提心（Bodhi-citta，覺悟之心），阿(長音)是行（Practice，修行），暗是成就菩提（Achieving Bodhi，成就覺悟），惡是大寂涅槃（Maha-parinirvana，大寂滅）。惡(長音)是方便（Upaya，善巧方便）。比如阿字，應當知道迦字也是五個字，乃至佉等總共二十個字，應當知道也是這樣。其次有十二個字，就是伊(上聲)伊鄔烏嚕留盧留翳愛烏奧這十二個字，就如同字上面的點，意思是三昧。仰壤拏曩莽也有五個字，就如同字頭上的點。其也啰等八個字，就如同字旁邊的兩點，是去除的意思。應當知道這個字輪，就遍佈一切真言（Mantra，咒語）之中。如果見到阿字，應當知道是菩提心的意思。如果見到長阿字，應當知道是修如來行。如果見到暗字，應當知道是成就三菩提。如果見到惡字，應當知道是證得大涅槃。如果見到長惡字，應當知道是方便力。如果見到迦等二十個字，也隨著意義類別而演說它。應當知道這些字等，都是慧。如果見到啰等八個字，應當知道就如同傍點，也是隨著類別相應的（意思是啰是無垢等）。如果見到伊等，就顯示三昧。如果見到仰等五個字，應當知道就是大空的點。大空遠離一切諸相，就是成佛的意思。如果修行者這樣了達，就能進入一切陀羅尼（Dharani，總持）的意義，旋轉無礙。
【English Translation】 This is the word of wisdom. Next, there are the eight letters I (rising tone), I U (rising tone), U E Ai A (multiple pronunciations) Au. Adding these eight letters will accomplish Samadhi (a meditative state). These are all sounds of Samadhi. They also constantly revolve with the Five Wheels (energy centers in the body), and their meaning can be understood. Next, there are the five letters A (yu ke), Ra (er ke), Ta Na (rising tone), Ma (mo ke). These letters pervade everywhere, meaning they pervade Samatha (calm abiding) and Vipassana (insight). However, these five letters also revolve with the Five Wheels, such as adding a side dot, or adding a round dot, or adding two side dots, etc. Each of these five can become five letters. The so-called 'wheel of letters' is where various letters are generated from this rotation. 'Wheel' means 'to generate.' For example, from the single letter A, four letters can be generated. This means that A is Bodhi-citta (the mind of enlightenment), A (long sound) is Practice, Am is Achieving Bodhi (achieving enlightenment), and Ah is Maha-parinirvana (great extinction). A (long sound) is Upaya (skillful means). For example, with the letter A, it should be known that the letter Ka is also five letters, and so on up to Kha, a total of twenty letters; it should be known that it is the same. Next, there are twelve letters, which are I (rising tone), I U U Ru Lu Ru Lu E Ai U Au. These twelve letters are like the dot above the letter, meaning Samadhi. Ang, Yang, Na, Na, Ma also have five letters, which are like the dot above the head of the letter. The eight letters such as Ya, Ra, etc., are like the two dots beside the letter, which means 'to remove.' It should be known that this wheel of letters pervades all Mantras (incantations). If you see the letter A, you should know that it means Bodhi-citta. If you see the long A, you should know that it is cultivating the practice of the Tathagata. If you see the letter Am, you should know that it is achieving the three Bodhis. If you see the letter Ah, you should know that it is attaining Maha-parinirvana. If you see the long Ah, you should know that it is the power of Upaya. If you see the twenty letters such as Ka, you should also expound them according to their meaning categories. It should be known that all these letters are wisdom. If you see the eight letters such as Ra, you should know that they are like the side dot, and they also correspond to the category (meaning Ra is 'without defilement,' etc.). If you see I, etc., it reveals Samadhi. If you see the five letters such as Ang, you should know that it is the dot of the great emptiness. The great emptiness is apart from all phenomena, which is the meaning of becoming a Buddha. If a practitioner understands in this way, they can enter the meaning of all Dharanis (total retention), and rotate without obstruction.
故名為字輪也。如是秘密主。字道門善法真言道住次第。諸佛神力加持三藐三佛陀道菩薩行舞者。
經云。如是。即指上字輪也。如上來所說定慧空等。即是佛道之門。能成正覺之道也。若了知字義。即能住于真言之道。其中次第法則證入之相階位差別。亦悉曉知。明達通塞無有疑滯也。然此悉曇字母。乃至世間童子亦常修習。何能頓辦如是事耶。然此諸字。皆是如來以加持神力。從如來內證體性而流出之。故能有是不思議業用。若人明解此中意趣方便。即是通達三菩提道也。善能通達者。謂達一切眾生諸根性慾。當以何法而得入道。當從何門而得曉悟。如是等無量無邊皆能了知。而隨眾生受與妙法。皆令得至如來之地也。舞者如世人舞。而於大眾中。動種種身業屈申俯仰。又出種種微妙巧便之音曲。順眾生之所欲樂。彼大眾或令歡喜。或令悲思或令恐怖。以一身口所出方便。令諸眾生所益不同。由彼善知去就。能順眾生心故。菩薩亦爾。現種種威儀無不成印。出種種妙法音。皆是真言。圓應無方皆得大利故。名菩薩舞也。三世如來皆作是說。已說今說當說者。如是字門真言凈道。十方三世諸佛道同。皆如是普現色身。以種種門開示佛道。同彼舞伎曲順人情也。無彼我者。我以佛眼遍觀三世一切佛剎。同說此門
【現代漢語翻譯】 現代漢語譯本 因此，它被稱為字輪（Akshara-chakra）。秘密主（Guhyapati），正如這樣，字道之門是善法和真言之道所安住的次第。諸佛以神通力加持，成就三藐三佛陀（Samyak-sambuddha，正等覺）之道，菩薩的行持就像舞者一樣。
經中說：『如是』，就是指上面的字輪。如上面所說的定（Samadhi，禪定）、慧（Prajna，智慧）、空（Sunyata，空性）等，就是通往佛道的門徑，能夠成就正覺之道。如果瞭解字的含義，就能安住于真言之道。其中的次第法則、證入之相、階位差別，也都能完全知曉，明白通達，沒有疑惑和滯礙。然而，這些悉曇字母，乃至世間的孩童也經常學習，怎麼能立刻成就這樣的事情呢？這是因為這些字，都是如來以加持的神力，從如來的內證體性中流露出來的，所以才能有這樣不可思議的功用。如果有人明白瞭解其中的意趣和方便，就是通達了三菩提道（Tri-bodhi，三菩提）。善於通達的人，就是能夠了解一切眾生的諸根（Indriya，根器），應當用什麼法才能讓他們入道，應當從哪個門徑才能讓他們覺悟。像這樣無量無邊的事情都能瞭解，並且隨著眾生的根器給予妙法，使他們都能到達如來的境界。舞者就像世間的人跳舞一樣，在大眾之中，做出各種各樣的身業，屈伸俯仰，又發出各種各樣微妙巧妙的音曲，順應眾生的喜好。使大眾或者歡喜，或者悲傷，或者恐懼，用自身和口所發出的方便，使眾生得到的利益各不相同。由於他們善於瞭解進退，能夠順應眾生的心意，所以菩薩也是這樣，示現種種威儀沒有不成為印契（Mudra，手印）的，發出種種妙法之音，都是真言（Mantra，咒語），圓滿地應化，沒有不到達的地方，都能得到大利益，所以稱為菩薩舞。三世如來都是這樣說的，已經說、現在說、將來要說的，像這樣字門真言的清凈之道，十方三世諸佛的道都是相同的，都像這樣普遍地示現色身，用種種門徑開示佛道，就像舞伎用曲藝順應人情一樣。沒有彼此的分別，我用佛眼遍觀三世一切佛剎，都同樣宣說這個法門。
【English Translation】 English version Therefore, it is named the 'Wheel of Letters' (Akshara-chakra). O Lord of Secrets (Guhyapati), thus, the gate of the path of letters is the order in which the path of good Dharma and Mantras resides. The Buddhas, through their divine power, bless and accomplish the path of Samyak-sambuddha (Perfectly Enlightened Buddha), and the conduct of Bodhisattvas is like that of dancers.
The Sutra says: 'Thus,' which refers to the Wheel of Letters mentioned above. As mentioned above, Samadhi (Concentration), Prajna (Wisdom), Sunyata (Emptiness), etc., are the gateways to the Buddha's path, capable of accomplishing the path to Perfect Enlightenment. If one understands the meaning of the letters, one can abide in the path of Mantras. The order of the principles within, the appearance of realization, the differences in stages, will all be fully understood, clear and unobstructed. However, these Siddham letters are often studied even by children in the world. How can they immediately accomplish such things? This is because these letters are all emanated by the Tathagata (Thus Come One) through the power of blessing, flowing from the Tathagata's inner realization of the essence of reality. Therefore, they can have such inconceivable functions. If someone clearly understands the meaning and skillful means within, they have penetrated the path of Tri-bodhi (Threefold Enlightenment). Those who are skilled in understanding are those who can understand the various Indriyas (faculties) of all beings, what Dharma should be used to lead them into the path, and from which gateway they can awaken. Like this, they can understand countless things and, according to the capacities of beings, bestow the wonderful Dharma, enabling them to reach the realm of the Tathagata. Dancers are like people dancing in the world, making various bodily movements in the crowd, bending, stretching, bowing, and raising, and also emitting various subtle and skillful sounds and melodies, according to the desires of beings. They make the crowd either happy, or sad, or fearful, using the skillful means emitted from their body and mouth, so that the benefits received by beings are different. Because they are skilled in understanding advancement and retreat, and can accord with the minds of beings, so too are Bodhisattvas. They manifest various dignified behaviors, none of which are not Mudras (seals), and emit various wonderful Dharma sounds, all of which are Mantras (incantations), perfectly responding without limit, and all can obtain great benefits. Therefore, it is called the Bodhisattva Dance. The Buddhas of the three times all say this, have said, are saying, and will say, that like this, the pure path of the letter-gate Mantra, the paths of the Buddhas of the ten directions and three times are the same. They all universally manifest the Rupakaya (form body) in this way, using various gateways to reveal the Buddha's path, just like dancers using their art to accord with human feelings. There is no distinction between self and other. I use the Buddha's eye to universally observe all Buddha-lands in the three times, and all equally proclaim this Dharma gate.
。一切佛與我無異。一切佛與彼諸如來。亦復如是無有異說。故云無彼我也。此即一切佛教。應當如是修之。若異此者方便即不具也。以是故者。是如來結成彼義。而告金剛手。若告金剛手。當知即是告一切大會也。謂彼真言行菩薩。若欲速得古佛之法者。應當修學如是遍一切處法門。勤心聽聞思惟修習。由此之故。或能一生之中。得一切如來種種舞戲歌詠而悅眾生也。初中后相加者。謂阿等五字為初。迦等二十字為中。啰等八字皆是傍點。此諸字皆是助成字義。故後分也。凡迦遮吒多波等。皆屬阿字門。阿字是菩提心。此中初中后相加者如阿字單是菩提心。若傍角加畫即是行。此是菩提心並行也。若上加點者。即是菩提心並大空離一切相成菩提也。若阿字傍加二點。即是菩提心併除一切障得涅槃也。他皆效此。而轉相加。或但一義或二或三義可知也。或有阿字。上雖無點。而其次有字是重字。有其仰壤拏曩莽等聲。以此連前即是暗字。所以爾者。此仰等是點。用加於前即阿字成暗音也。或阿字無點。其次有重字有也。如迦佉俄伽重加四字。用於仰字為點也。遮車阇社字用壤字為點也。他效此。啰等聲以配於前。即成惡字也。所以然者也。啰等皆是傍二點。今以連前。阿即成惡聲也(更審問)夫法體無言離諸分別戲論
。復能一切如來。以自在加持神力故。成此字輪故。能作如來事利益群品也。迦遮吒哆跛。三昧品證菩提心行佛受與並涅槃。此等說字等相加有真言教初中后俱(此是。經文已釋文竟)如是知隨意持誦者。決意一一句用之知覺。當授與句無上殊勝者。如是知者。即是一切智智名之差別。若行者如是了知字輪之義。即能所欲皆得成就。以要言之。所謂一切皆隨意成者。謂成如來一切事業也。若成此者。即是同於法王。於一切法中而能自在。亦得隨本所愿為一切眾生。開凈知見令得佛慧也。何人得此利益。謂如理具緣善持誦者。故次云持誦者也。誰得此決定意耶。謂有慧之人。善覺了識知字輪義故。隨於阿等諸字一一字門隨所修行。決定悉皆得成菩提之果。勿生疑惑也。此中覺知何法。謂如阿字是菩提心。加點即是菩提行。加於大空即成佛也。若菩提心清凈除一切蓋障。即是大般涅槃。更無他義也。如是等一一通達了知。即是受得無上殊勝之句。無上句即是成菩提也。此無上菩提之心。即是諸佛自然之智。實無有能授與之者。但行者方便具足善知字輪之義。自然得之。即是授與無上菩提也。如是一輪。輪轉字輪知持誦者。常明世間如世尊毗盧遮那。輪轉者如世間之輪若旋運之時。不可知是終始之際。無有邊際不可窮盡。當
【現代漢語翻譯】 現代漢語譯本： 並且能夠使一切如來，憑藉自在加持的神力，成就這字輪，因此能夠做如來的事業，利益眾生。迦（ka）遮（ca）吒（ṭa）哆（ta）跛（pa），三昧品證菩提心行佛受與並涅槃。這些所說的字等相加，具有真言教義，初、中、后都包含其中（這是經文的解釋）。像這樣知道，隨意持誦的人，決意一句一句地運用，知覺。應當授予無上殊勝的語句。像這樣知道的人，就是一切智智，只是名稱不同。如果修行者像這樣瞭解字輪的意義，就能隨心所欲，一切都能成就。總而言之，所謂一切皆能隨意成就，是指成就如來的一切事業。如果成就了這個，就等同於法王，在一切法中都能自在。也能隨自己本來的願望，為一切眾生，開啟清凈的知見，使他們得到佛的智慧。什麼人能得到這種利益？就是如理如法，具足因緣，善於持誦的人。所以接著說持誦者。誰能得到這種決定的意念呢？就是有智慧的人，能夠很好地覺悟和認識字輪的意義。隨著阿（a）等諸字，每一個字門，隨著所修行的，決定都能成就菩提的果實，不要產生疑惑。這裡覺知什麼法呢？比如阿字是菩提心，加上一點就是菩提行，加上大空就成佛了。如果菩提心清凈，去除一切蓋障，就是大般涅槃，沒有其他的意義。像這樣一一通達瞭解，就是接受了無上殊勝的語句。無上句就是成就菩提。這無上菩提之心，就是諸佛自然的智慧，實際上沒有人能夠授予它。只是修行者方便具足，善於瞭解字輪的意義，自然就能得到它，這就是授予無上菩提。像這樣一個輪，輪轉字輪，知道持誦的人，常常明亮於世間，如同世尊毗盧遮那（Vairocana，光明遍照）。輪轉就像世間的輪子，如果旋轉執行的時候，無法知道它的終始，沒有邊際，不可窮盡，應當……
【English Translation】 English version: And further, [it] enables all Tathagatas (如來, Thus Come Ones), through the divine power of unhindered empowerment, to accomplish this syllable-wheel; therefore, it can perform the deeds of the Tathagatas, benefiting all beings. Ka (迦), ca (遮), ṭa (吒), ta (哆), pa (跛). The Samadhi chapter proves Bodhicitta (菩提心, the mind of enlightenment), its practice, the Buddha's acceptance, and Nirvana (涅槃, liberation). These spoken syllables and the like, when combined, contain the teachings of mantra, encompassing the beginning, middle, and end (this is the explanation of the scripture). One who knows this and recites it at will, with resolute intention applying each and every phrase, should be granted the supreme and excellent phrases. One who knows in this way is the All-Knowing Wisdom, merely a different name. If a practitioner understands the meaning of the syllable-wheel in this way, then whatever they desire will be accomplished. In short, the so-called 'everything is accomplished at will' refers to accomplishing all the deeds of the Tathagatas. If one accomplishes this, they are equal to the Dharma King (法王, King of Dharma), able to be unhindered in all dharmas (法, teachings). They can also, according to their original vows, open pure knowledge and vision for all sentient beings, enabling them to attain the wisdom of the Buddha. Who can obtain this benefit? Those who are in accordance with the principle, possess the right conditions, and are skilled in reciting. Therefore, it is followed by 'reciters'. Who can obtain this resolute intention? Those who have wisdom, who are good at awakening and recognizing the meaning of the syllable-wheel. Following each syllable-gate, such as 'a' (阿) and other syllables, according to what is practiced, one will definitely attain the fruit of Bodhi (菩提, enlightenment). Do not have doubts. What dharma is awakened to here? For example, the syllable 'a' is Bodhicitta, adding a dot is Bodhi practice, adding the great void becomes a Buddha. If Bodhicitta is pure, removing all coverings and obstacles, it is the Great Nirvana, there is no other meaning. Understanding and knowing each of these thoroughly is receiving the supreme and excellent phrase. The supreme phrase is accomplishing Bodhi. This supreme Bodhi mind is the natural wisdom of all Buddhas; in reality, there is no one who can grant it. It is only that the practitioner has sufficient means and is skilled in understanding the meaning of the syllable-wheel, and naturally obtains it, which is granting supreme Bodhi. Like this one wheel, rotating the syllable-wheel, those who know how to recite it are always bright in the world, like the World-Honored One Vairocana (毗盧遮那, the Illuminator). Rotation is like the wheel of the world; if it is rotating, it is impossible to know its beginning and end, without boundaries, inexhaustible, one should...
知此一一字輪。亦復如是。從阿字旋轉出生一切諸字。此字輪即遍一切真言名字之中。迴轉總持無有邊際。不可盡原遍一切處。即是百千萬億旋陀羅尼也。行者若能如是了知字輪之義者。則能以此常明而照世間。常住之明即是大日如來之體。同彼毗盧遮那而轉法輪也。此中常明即是大慧日也。此日即是菩提之心阿字之體。無生無作無有變易。非由造成。如是常住實相之慧故名常明也。若行者勤功久修無有懈退者。決定得之也。然上來所說漫荼羅方軌法用散華灌頂。乃至或授以明鏡。如以金錍決其眼映。如是等。皆為創發菩提心者。以方便加持次第法用。成彼堅固之心。作入佛法之階漸。然此中秘旨在於字輪也。所以者何。若行者為人作阿阇梨。欲造立漫荼羅者。先謂住於世尊之位。謂以此諸字門而合整合身。即是身同於佛也。謂瑜伽阿阇梨觀行成就。隨心所作任運皆成。觀此字輪遍佈身份。猶明見故。同於佛與佛同位也。然布字之時當分為四分。即是四重漫荼羅也。頭為初分。是阿字菩提心位。從迦佉俄伽仰等。乃至奢娑訶。凡是第一聲者。皆屬菩提之心也。當從行者眉間白毫相處。而觀迦字。從佉以下當右旋逐日而轉。以次一匝布之。令環轉相接。次從咽以下為第二分。屬長阿字門。亦當中與白豪上下相連。右行布
【現代漢語翻譯】 現代漢語譯本 知曉這一一字輪（Ekaksara，單音節種子字）也是如此。從阿（a）字旋轉出生一切諸字。此字輪遍佈一切真言名字之中，迴轉總持，沒有邊際，不可窮盡，遍佈一切處，即是百千萬億旋陀羅尼（dharani，總持）。修行者若能如此了知字輪的意義，則能以此常明之光照耀世間。常住之明即是大日如來（Mahavairocana）之體，如同毗盧遮那（Vairocana）佛一般轉法輪。此中常明即是大慧日，此日即是菩提之心阿字之體，無生無作，無有變易，非由造作而成。如是常住實相之慧，故名常明。若修行者勤奮用功，長久修習，沒有懈怠退縮，必定能夠證得。 然而，上面所說的漫荼羅（mandala，壇城）方軌、法用、散華灌頂，乃至或者授予明鏡，如同用金錍（pī，金針）決開其眼翳一般，這些都是爲了啓發菩提心的人，以方便加持，次第運用法門，成就他們堅固的菩提心，作為進入佛法的階梯。然而，此中的秘密旨意在於字輪。為什麼這麼說呢？如果修行者為人作阿阇梨（acarya，導師），想要造立漫荼羅，首先要安住於世尊之位，認為以此諸字門而合整合身，即是身同於佛。認為瑜伽阿阇梨觀行成就，隨心所作，任運皆成。觀此字輪遍佈身份，猶如明見一般，如同佛與佛同位。然而，佈置字輪的時候，應當分為四分，即是四重漫荼羅。頭為初分，是阿字菩提心位。從迦（ka）佉（kha）俄（ga）伽（gha）仰（ṅa）等，乃至奢（śa）娑（sa）訶（ha），凡是第一聲者，都屬於菩提之心。應當從修行者眉間白毫相處，而觀迦字。從佉以下，應當右旋逐日而轉，依次一匝佈置，令環轉相接。其次從咽喉以下為第二分，屬於長阿（ā）字門，也應當與白毫上下相連，右行佈置。
【English Translation】 English version Knowing this single-syllable seed-syllable wheel (Ekaksara) is also like this. From the syllable 'A' (a) are born all other syllables. This syllable wheel pervades all mantra names, revolving and upholding them without limit, inexhaustible, pervading all places, and is the hundred-thousand-millionfold revolving dharani. If a practitioner can thus understand the meaning of the syllable wheel, then they can illuminate the world with this constant light. The constant light is the body of Mahavairocana Tathagata, turning the Dharma wheel like Vairocana Buddha. This constant light is the great wisdom sun, and this sun is the essence of the Bodhi mind, the syllable 'A', unborn, uncreated, without change, not made by creation. Such constant abiding wisdom of reality is therefore called constant light. If a practitioner diligently practices for a long time without laziness or retreat, they will surely attain it. However, the mandala (mandala) methods, usages, scattering of flowers for empowerment, and even the granting of a bright mirror, as if using a golden needle (pī) to open the eye's cataract, as mentioned above, are all for those who are initiating the Bodhi mind, using expedient blessings and gradual Dharma practices to establish their firm Bodhi mind, as a step towards entering the Buddha Dharma. However, the secret meaning here lies in the syllable wheel. Why is this? If a practitioner acts as an acarya (acarya) for others and wishes to construct a mandala, they must first abide in the position of the World Honored One, considering that these syllable gates are combined to form the body, which is the same as the body of the Buddha. It is considered that the yoga acarya has achieved accomplishment in contemplation and practice, and whatever they do at will is accomplished effortlessly. Contemplate this syllable wheel pervading the body, as if seeing it clearly, like the Buddha being in the same position as the Buddha. However, when arranging the syllables, it should be divided into four parts, which are the fourfold mandalas. The head is the first part, which is the position of the Bodhi mind of the syllable 'A'. From 'ka' (ka), 'kha' (kha), 'ga' (ga), 'gha' (gha), 'ṅa' (ṅa), etc., up to 'śa' (śa), 'sa' (sa), 'ha' (ha), all those with the first sound belong to the Bodhi mind. One should contemplate the syllable 'ka' from the white hair mark between the eyebrows of the practitioner. From 'kha' onwards, it should be rotated clockwise day by day, arranging one circle at a time, so that the circles are connected. Next, from the throat downwards is the second part, belonging to the long 'A' (ā) syllable gate, which should also be connected above and below with the white hair mark, arranged to the right.
之一匝相接。此是菩提之行也。次從心以下為第三分。屬暗字門。從心上佈於欠字。以次右旋一匝相接。次從臍以下屬惡字門。是大涅槃。亦從中而置迦(入)字。以次右旋一匝相接頭為上分。咽心為中分。臍為後分(私謂發菩提心為初。行果為中。大寂為后也)其第五惡字遍一切處。隨意所作皆得也。此在身外。如佛身光。隨意而用不在身內布字之位也。闇字亦爾與惡同也。師既如是成身已。其漫荼羅亦如是布之。亦當想弟子令如是作之三事皆成。是秘密漫荼羅也。若不了達此中意趣。雖依前事法而作。不名善作。虛費功夫亦無所成也。又此布字之法。是秘密漫荼羅。自非久習真明之行。堪傳授者方以意相傳。不可以文載。故師以口相授。經所不說。但云如毗盧遮那輪轉也。複次行者須知諸字之色。謂初阿字及迦等二十五字。及也啰乃至訶字。皆屬於阿作其黃色。所謂金剛之色也。第二阿字轉作黃白色。所謂寂靜色也。阿字型黃三昧為白。二色合故黃白也。第三加頭上點者亦作黃白色。暗也。阿字黃大空白。故黃白也。次第四惡字轉作黃黑色。阿字黃二點涅槃色黑。故黃黑也。亦可二點是降伏義。猶如涅槃壞滅摧破一切障法。此亦如是故。二點作黑也。第五惡字者。阿字型黃上點即白傍即黑。當知即是種種雜色也。
【現代漢語翻譯】 現代漢語譯本 之一匝相接。此是菩提（bodhi，覺悟）之行也。其次從心以下為第三部分，屬於暗字門。從心上開始，將字佈於欠字，依次右旋一週相接。其次從臍以下屬於惡字門，這是大涅槃（Mahā-nirvāṇa，大解脫）。也從中心開始放置迦（ka）字，依次右旋一週相接。頭部為上部分，咽喉和心為中間部分，臍為後部分（我個人認為，發菩提心為開始，修行結果為中間，大寂滅為最後）。第五個惡字遍佈一切處，隨意所作都可以。這在身體之外，如同佛身的光芒，隨意使用，不在身體內部佈置字的位置。暗字也是如此，與惡字相同。 師父既然這樣成就了自身，那麼漫荼羅（maṇḍala，壇城）也應該這樣佈置。也應當觀想弟子令其這樣做，三件事都成就，這就是秘密漫荼羅。如果不瞭解其中的意趣，即使依照之前的事相法而做，也不能稱為善作，只是白費功夫，也一無所成。而且這種佈置字的方法，是秘密漫荼羅，如果不是長期修習真言之行，可以傳授的人才可以用心意相傳，不可以文字記載。所以師父用口頭相授，經典上沒有說，只是說如同毗盧遮那（Vairocana，光明遍照）輪轉一樣。 再次，修行者要知道各個字型的顏色。第一個阿（a）字以及迦（ka）等二十五個字，以及也（ya）啰（ra）乃至訶（ha）字，都屬於阿，作為其黃色，也就是金剛（vajra，堅固）之色。第二個阿字轉為黃白色，也就是寂靜之色。阿字字型為黃色，三昧（samādhi，禪定）為白色，兩種顏色合在一起所以是黃白色。第三個加上頭上點的字也作為黃白色，是暗字。阿字黃色，大空白，所以是黃白色。第四個惡字轉為黃黑色。阿字黃色，兩個點是涅槃色黑色，所以是黃黑色。也可以說兩個點是降伏的意思，如同涅槃壞滅摧毀一切障礙之法，這個也是如此，所以兩個點是黑色。第五個惡字，阿字字型是黃色，上面的點是白色，旁邊是黑色，應當知道這就是種種雜色。
【English Translation】 English version One circle connects. This is the practice of Bodhi (enlightenment). Next, from the heart downwards is the third part, belonging to the 'am' syllable. Starting from above the heart, place the syllable on the 'kham' syllable, and then rotate clockwise one circle to connect. Next, from below the navel belongs to the 'ah' syllable, which is the Great Nirvana (Mahā-nirvāṇa, Great Liberation). Also, place the 'ka' syllable from the center, and then rotate clockwise one circle to connect. The head is the upper part, the throat and heart are the middle part, and the navel is the lower part (I personally think that generating the Bodhi mind is the beginning, the result of practice is the middle, and the Great Quiescence is the end). The fifth 'ah' syllable pervades everywhere, and whatever you do is permissible. This is outside the body, like the light of the Buddha's body, and can be used at will, not within the body's arrangement of syllables. The 'am' syllable is also the same as the 'ah' syllable. Since the teacher has thus accomplished himself, the Mandala (maṇḍala, sacred diagram) should also be arranged in this way. One should also visualize the disciple and have him do the same, so that all three things are accomplished. This is the secret Mandala. If one does not understand the meaning within, even if one acts according to the previous phenomenal Dharma, it cannot be called a good practice, and it is just a waste of effort and nothing will be accomplished. Moreover, this method of arranging syllables is a secret Mandala. Unless one has practiced the mantra path for a long time, only those who are qualified to be taught can be transmitted through intention, and it cannot be recorded in writing. Therefore, the teacher transmits it orally, which is not mentioned in the scriptures, but only says that it is like the rotation of Vairocana (光明遍照, the Illuminator) . Furthermore, the practitioner must know the colors of the various syllables. The first 'a' syllable and the twenty-five syllables such as 'ka', as well as the syllables from 'ya', 'ra' to 'ha', all belong to 'a', and are of its yellow color, which is the color of Vajra (vajra, diamond). The second 'a' syllable turns into yellowish-white, which is the color of tranquility. The 'a' syllable is yellow in its form, and Samadhi (samādhi, meditation) is white, so the combination of the two colors is yellowish-white. The third syllable with a dot on top is also yellowish-white, which is the 'am' syllable. The 'a' syllable is yellow, and the great void is white, so it is yellowish-white. The fourth 'ah' syllable turns into yellowish-black. The 'a' syllable is yellow, and the two dots are the black color of Nirvana, so it is yellowish-black. It can also be said that the two dots mean subduing, just as Nirvana destroys and crushes all obstructing Dharmas, so it is also like this, so the two dots are black. The fifth 'ah' syllable, the 'a' syllable is yellow, the dot above is white, and the side is black, so it should be known that this is a variety of mixed colors.
凡布漫荼羅亦為三重。第一重迦字乃至訶周匝。內重名為金剛輪也。此金剛輪持一切法。猶如世界金剛之輪持於世界也。即是行者最初菩提心輪。謂欲堅固菩提心故。先作內重也。次第二輪謂阿暗此是長阿及暗二輪。同是中分若用迦為輪。即不須用欠字輪也(私謂迦是行者因欠是證是果也)次第三輪用惡字輪。亦順中如上布之令環合也。其伊等十二字在外散佈。猶如光焰也。此即是三轉法輪之義也。如是布已。持誦者即是持明之身。猶如大日如來神力加持。等無有異。此輪亦名因緣輪也。師及弟子並漫荼羅。皆作如是秘密之輪。又此諸字即是真言之輪。故凡有四種輪也。又字輪者。梵音云惡剎啰輪。惡剎羅是不動義。不動者所謂是阿字菩提心也。如毗盧遮那。住于菩提心體性。種種示現普門利益。種種變現無量無邊。雖如是垂跡無窮盡。能實常住不動。亦無起滅之相。猶如車輪雖復運轉無窮。而當中未曾動搖。由不動故。能制群動而無窮極也。此阿字亦復如是。以無生故即無動無退。而生一切字輪轉無窮。是故名不動輪也。若行者能了達如是不動之輪。而布諸明。即以其體自然。身有所表無非密印。口有所說悉是真言。凡有見聞觸知之者。皆必定於無上菩提所成福利。真不虛也。如能如是。即同毗盧遮那。而作佛事常
【現代漢語翻譯】 現代漢語譯本： 凡是佈置漫荼羅（Mandala，壇城）也分為三重。第一重從迦（ka）字開始到訶（ha）字為止，環繞一週。內重名為金剛輪。此金剛輪持一切法，猶如世界由金剛之輪所支撐。這便是修行者最初的菩提心輪。爲了堅固菩提心，所以先作內重。 其次第二輪是阿（a）和暗（am），這是長阿（ā）及暗（am）二輪。同樣位於中間部分。如果用迦（ka）作為輪，就不需要用欠（kha）字輪了（我個人認為迦（ka）是修行者的因，欠（kha）是證，是果）。 再次第三輪用惡（ah）字輪，也順著中間如上佈置，使其環合。伊（i）等十二字在外散佈，猶如光焰。這便是三轉法輪的意義。如此佈置之後，持誦者便是持明之身，猶如大日如來神力加持，毫無差別。此輪也名因緣輪。師父和弟子以及漫荼羅（Mandala，壇城），都作如此秘密之輪。而且這些字便是真言之輪，所以總共有四種輪。 又字輪，梵語叫做惡剎啰輪（Aksara-cakra）。惡剎羅（Aksara）是不動的意思。不動，指的就是阿（a）字菩提心。如同毗盧遮那佛（Vairocana），安住于菩提心體性，種種示現普門利益，種種變現無量無邊。雖然如此垂跡無窮盡，但能真實常住不動，也沒有生滅之相。猶如車輪雖然運轉無窮，而中心卻未曾動搖。因為不動，所以能制約各種動，而無窮無盡。這阿（a）字也是如此，因為無生，所以無動無退，而生一切字輪轉無窮。所以叫做不動輪。如果修行者能夠了達如此不動之輪，而佈置諸明，那麼以其體自然，身有所表無非密印，口有所說悉是真言。凡是有見聞觸知的人，都必定在無上菩提上成就福利，真實不虛。如果能夠這樣，就如同毗盧遮那佛（Vairocana），而作佛事常。
【English Translation】 English version: The Mandala (Mandala, sacred diagram) should be arranged in three layers. The first layer consists of the syllable 'ka' (ka) to 'ha' (ha) arranged in a circle. The inner layer is called the Vajra Wheel (Diamond Wheel). This Vajra Wheel holds all dharmas, just as the Vajra Wheel of the world supports the world. This is the practitioner's initial Bodhicitta Wheel (Wheel of the Mind of Enlightenment). To strengthen the Bodhicitta, the inner layer is created first. The second wheel consists of 'a' (a) and 'am' (am), which are the long 'a' (ā) and 'am' (am) syllables. They are also located in the middle section. If 'ka' (ka) is used as the wheel, then the 'kha' (kha) syllable wheel is not needed (personally, I believe 'ka' (ka) is the cause for the practitioner, 'kha' (kha) is the proof, and is the result). The third wheel uses the 'ah' (ah) syllable wheel, also arranged in the middle as above, making it circular. The twelve syllables such as 'i' (i) are scattered outside, like flames. This is the meaning of the Three Turnings of the Dharma Wheel. After arranging in this way, the mantra holder becomes the body of the Vidyadhara (holder of knowledge), just like the empowerment of the divine power of Mahavairocana Tathagata (Great Sun Buddha), without any difference. This wheel is also called the Wheel of Dependent Origination. The teacher and disciples, as well as the Mandala (Mandala, sacred diagram), all create such a secret wheel. Moreover, these syllables are the wheel of mantras, so there are four types of wheels in total. Furthermore, the syllable wheel, in Sanskrit, is called Aksara-cakra (Aksara-cakra). Aksara (Aksara) means immovable. Immovable refers to the Bodhicitta of the syllable 'a' (a). Like Vairocana (Vairocana), abiding in the nature of the Bodhicitta, manifesting various universal benefits, transforming in countless ways. Although such traces are endless, it can truly abide immovably, without the appearance of arising or ceasing. Just like a cartwheel, although it rotates endlessly, the center never moves. Because it is immovable, it can control all movements and is inexhaustible. This syllable 'a' (a) is also like this, because it is unborn, it is without movement or regression, and it generates all syllable wheels that rotate endlessly. Therefore, it is called the Immovable Wheel. If the practitioner can understand such an Immovable Wheel and arrange the various lights, then with its natural essence, whatever the body expresses is nothing but a secret mudra (hand gesture), whatever the mouth speaks is all mantra. All those who see, hear, touch, or know will surely achieve blessings in the Supreme Bodhi (Enlightenment), truly not false. If one can do this, one is like Vairocana (Vairocana), constantly performing Buddha activities.
照世間也。凡行者持誦時。當觀字輪或為句輪。所謂句輪者。觀本尊心上有圓明。而布真言之字。輪轉相接。令明瞭現前。持誦時觀此字猶如白乳。次第流注入行者口。或注其頂相續不絕。遍滿其身乃至遍於支分。其圓明中字常明瞭。如常流水而無有盡。如是持誦疲極已。即但住于寂心。謂觀種子字也。其觀法如上已具說之。若得見種子字已。即從種子字中而見本尊也。如是成已即能遍佈字輪。而成持明之體。方堪作諸事業也。如是阿字是不動義是金剛體。凡欲令事堅固不動。或令若自若他道心不動等。皆用阿字加之。餘一切字亦隨事相應用之也。
秘密漫荼羅品第十一
爾時毗盧遮那世尊。複次入一切法界如來眼界觀。法界藏奮迅如來平等嚴藏三摩地證(現證也)法界無盡嚴現故。以是真言行門度無餘眾生界本願滿足故者。上來已說字輪品竟。次明秘密漫荼羅品。由秘密故凡有所說。皆是如來加持神力。則不可表示故。名神力加持字輪品也(餘一切品皆如是釋之)已說字輪品了。次欲成就此字輪故。復入三昧。此中經所云者是出三昧名也。一切法界者即是無相法界也。已是無相法界。以佛眼等觀如是法界故也。又秘釋者。如上字輪即是諸佛之法界。以佛眼觀此法界也。當知此佛眼觀。即是如來加持之力
。若離加持則不可說也。法界藏者。此藏梵音云俱舍。是鞘義也。猶如世間之刀在於鞘中。此藏亦爾。故以義翻也。故此中雲法界藏者。即是如來所出之處。謂一切如來處在其中也。奮迅是流出義是流溢義。如師子王在深窟中安住不動。有時出穴頻申奮動。即是其身本不動今則離其常處而動故也。佛亦如是。安住如是甚深密藏之中。若非如來加持神力。則微妙寂絕不可得示現。今乃示現無盡身口意種種形聲。遍滿法界。即是諸佛奮迅也。示現如來平等嚴藏。此是胎藏之藏也。猶入此法門中。十方三世一切如來身口意。皆悉平等平等。佛佛道同故名等也。嚴謂莊嚴其身也。即以無量佛道之門。而用莊嚴法身。以度眾生也。即以平等法界莊嚴法身。故名嚴也。猶如世間眾軍之處有大幢相。名之為嚴。此三昧亦爾。由此三昧能表示如來秘密之事。故以為名也。此中藏者梵音名揭訶。即是流出無盡莊嚴。奮迅示現不可窮竭。猶如大寶之藏。此平等法界藏。即是如來藏義也。以法界莊嚴不可窮盡。猶如字輪旋轉不可窮盡。名無盡藏也。如來何故處此三昧。然亦非無因緣。正謂開示如來甚深秘要之事也。故次經云。以是真言門。度無餘眾生界。滿足本願故。佛本行菩薩道時。立大誓願。悉令一切眾生。同入如來法界之藏。今者所愿
滿足。由大悲故。奮迅示現而度眾生。如法界嚴藏不可窮盡。眾生界亦爾不可窮盡。今欲普以真言行門平等利益。咸令開凈知見究竟無餘。即是所愿而得滿足。故云滿本願也。複次作法未得成就。猶未成就故。修真言行者。不得速成無上道。今更抉擇悉令得顯現故。入此定也。次在定者。謂佛住於三昧。而現希有之事普利群生也。於此定中。現何等希有之事。謂無餘眾生界。聲門等如其意業產生就受諸果報色形之音。隨心思說種種法。令一切眾生歡喜。一切毛孔等法界增身出者。此聲梵音亦是吼也。猶如大龍出現雷音。震吼。一切皆悉聞之無所不遍。如來吼亦如是。遍於無餘有情之界。此界無量聲亦普聞。非如世龍則有限量也。眾生界中上中下品。隨以何業而得果報。故云業產生就也。猶如世人受得食而未啖。猶固未名為受。若領受吃已。乃名受彼食供也。今異熟受報亦爾。各稱先因而受彼果。形顯色等差別萬殊音說不同。意樂信解各復殊異。佛以一平等妙音。應彼彼心如其志意。隨彼語言而示悟之。發彼思覺方便開誘鹹得歡喜。即是三昧中未曾有瑞相也。此中說種種者。如聲論中義。假令三音和合共表一義。若義未圓則更加一字令滿。若四音共表一義。今用三音其義已周。則除一字。如是隨宜加減之。今此中亦如是
【現代漢語翻譯】 現代漢語譯本：由於大悲心，奮迅示現而度化眾生。猶如法界嚴藏般不可窮盡，眾生界也同樣不可窮盡。現在想要普遍地以真言行門平等利益眾生，使他們都能開啟清凈的知見，究竟圓滿而沒有剩餘，這就是所愿而得到滿足，所以說『滿本願』。 再次，作法如果未得成就，就仍然是未成就。修習真言行的人，不能快速成就無上道。現在更要決斷選擇，使一切都能顯現，所以進入此定。 其次，處於禪定中，是指佛安住於三昧（Samadhi，定）之中，而顯現稀有之事，普遍利益眾生。於此定中，顯現何等稀有之事？ 即是于無餘眾生界，聲聞（Śrāvaka）等眾生，如其意業所生，成就並承受各種果報，以及色形之音。隨順眾生的心思，宣說種種佛法，令一切眾生歡喜。一切毛孔等法界增身所發出的梵音，也是獅子吼。猶如大龍出現時的雷音，震吼，一切眾生都聽聞到，無所不遍。如來的獅子吼也如是，遍於無餘有情之界。此界無量的聲音也普遍被聽聞，不像世間的龍吼那樣有侷限。 眾生界中，上中下品，隨以何種業力而得到果報，所以說『業產生就』。猶如世人得到食物但還未食用，仍然不能稱為接受。如果領受並吃下，才稱為接受了食物的供養。現在異熟果報也是如此，各自根據先前的業因，而承受相應的果報。形體顯現的顏色等差別萬千，音聲說法也各不相同，意樂信解也各自殊異。佛以一種平等微妙的音聲，應和眾生的心意，如其志向意願，隨順他們的語言而開示覺悟他們，啓發他們的思考覺悟，方便引導，使他們都得到歡喜，這就是三昧中未曾有過的瑞相。 此中說『種種』，如聲論中的意義。假使三個音和合共同表達一個意義，如果意義未圓滿，就再加一個字使之圓滿。如果四個音共同表達一個意義，現在用三個音其意義已經周全，就減去一個字。像這樣隨宜加減，現在這裡也是如此。
【English Translation】 English version: Due to great compassion, [the Buddha] swiftly appears to deliver sentient beings. Like the inexhaustible adornment treasury of the Dharmadhatu (Dharmadhātu, the realm of all phenomena), the realm of sentient beings is also inexhaustible. Now, [I] wish to universally benefit sentient beings equally through the Mantra practice, enabling them all to open pure knowledge and vision, ultimately complete without remainder. This is the wish that is fulfilled, hence the saying 'fulfilling the original vow'. Furthermore, if the practice is not yet accomplished, it remains unaccomplished. Those who cultivate Mantra practice cannot quickly achieve the unsurpassed path. Now, a decisive choice is made to allow everything to manifest, therefore entering this Samadhi (Samādhi, a state of meditative consciousness). Next, being in Samadhi means that the Buddha abides in Samadhi and manifests rare events to universally benefit beings. What kind of rare events are manifested in this Samadhi? That is, in the realm of all sentient beings without remainder, Śrāvakas (Śrāvaka, a hearer or disciple) and others, according to their intentional actions, achieve and receive various karmic retributions, as well as sounds of forms and shapes. In accordance with the thoughts of sentient beings, [the Buddha] expounds various Dharmas, causing all sentient beings to rejoice. The Brahma sound emitted from all pores and other Dharmadhatu-increasing bodies is also a lion's roar. Like the thunderous sound of a great dragon appearing, it roars, and all sentient beings hear it, pervading everywhere. The lion's roar of the Tathagata (Tathāgata, 'one who has thus come' or 'one who has thus gone', referring to the Buddha) is also like this, pervading the realm of all sentient beings without remainder. The immeasurable sounds of this realm are also universally heard, unlike the worldly dragon's roar, which has limitations. In the realm of sentient beings, those of superior, intermediate, and inferior qualities receive karmic retributions according to their respective actions, hence the saying 'actions generate accomplishment'. It is like a person receiving food but not yet eating it, which cannot yet be called acceptance. Only when they receive and eat it is it called accepting the offering of food. Now, the maturation of karmic retribution is also like this, each according to their previous causes, receiving the corresponding karmic results. The differences in the appearance of forms and colors are myriad, the sounds of Dharma are also different, and the inclinations and understandings are also different. The Buddha uses one equal and wonderful sound to respond to the minds of sentient beings, according to their aspirations and desires, following their languages to enlighten them, inspiring their thoughts and awareness, skillfully guiding them, and enabling them all to rejoice. This is an unprecedented auspicious sign in Samadhi. The 'various' mentioned here are like the meanings in phonology. Suppose three sounds combine to express one meaning, and if the meaning is not complete, then one more word is added to complete it. If four sounds combine to express one meaning, and now three sounds are used and the meaning is already complete, then one word is removed. Like this, adding or subtracting as appropriate, it is also like this here.
。但以一阿字門具一切義。於事無不周圓。故名為說。非同說法之說也。梵音有異更問之。法界增身出者。平等法界。究竟寂滅無有出入之相。以如來神力加持故。而出無盡色身。謂從佛一一毛孔中。隨現如前吼聲。又出種種形故。云法界增身也。其實從緣而起無生性。如是實相即同法界之體。何有增加生滅耶。雖緣起法體常如相。然以如來加持力故。從一一毛孔各現吼聲。或以軟言或以粗語。或深或淺應彼心機。如大海潮不過常限。其身亦爾。或大或小或忿怒形。或行六度或以威伏。差別萬殊。所度有情無有錯謬也。前示字輪。今從法界輪中而現形聲也。出已虛空等同世界中一音聲法界表如來生偈說者。如虛空無有邊際。此聲亦爾等同於虛空。表謂表示也。即是如來語表之業。謂表現一切眾生。皆令稱悟平等法界也。以此妙音而表示法界故。云法界者心也。一音即是阿字之門輪轉無窮。等虛空滿法界也。三世諸佛皆從如是妙偈中生。故名如來生也。今佛從此一音之門。而說妙偈。普令無餘世界。平等聞知隨類得解。故以為名也。如上所說字輪。欲表如來功德也。故佛於一一毛孔。出妙音聲遍於此界。說是字輪甚深義。所謂能生諸佛之偈也。若有眾生。了知如是字輪之義。即成菩提故。云一切諸佛從是生也。然諸佛法
身離於生滅。若如來有生即是著相。夫著相者尚不能離生死。況能成大菩提。今言生者是真實離相之生也。以清凈法身離一切相。然佛以加持力故。用此字輪開示如來秘密內證之德。由佛自在神力所加持故。因此有相方便。能生無相之相也。猶彼未覺了時。因此字輪以為方便。漸能了達觀察阿字之門。以入阿字門故。即能究竟自在法身也。偈云。生隨類形法諸法相者。謂入阿字門故。即是平等法身。由此無相法身故。即能隨緣感應普現色身。隨彼種種類形。以所喜見之身。而為開示如來智慧也。偈云。諸佛聲聞及諸緣覺。救世菩薩勇進如佛亦然者。由此無上無相之身故。一切諸佛皆從是生。非直諸佛從此而生。一切聲聞緣覺菩薩種種行位。乃至一生補處之位。皆由此阿字之理而生也。非直生一切聖賢之果。乃至一切有情世間及器世間。種種差別次第增長。皆亦由此阿字義而生也。故此中生者略有三種。上品生者。謂生如來真凈法身常住之果體。次生諸佛菩薩二乘。隨在何地而除彼障。下品生者。即有情及器世間。皆亦由此法門而得成立也。生住等諸法所生常者。然此中所說。不同外道斷常之見。諸法雖從因生。而生因無相。雖從緣生。而此緣無相。雖從緣起而法本不生。雖從緣起滅而無生住之相。是故為常。非同外道
之見故說生滅常也。偈云具智方便兼離不慧疑者。了達阿字之輪。諸法畢竟空無所有。寂滅無相之體。從本不生是為慧也。真言身印瑜伽等。能令行大利益入于佛慧。是方便也。若依方便而無慧。但有慧而無方便。終不能成不可思議自然之用。要因方便及智慧具足。方便得入于字輪之秘藏也。離不慧疑者。若離如是二法。當知是人為不慧人。由不慧故。當處處生疑不能進趣也。又行者若智慧方便兼具。自然離於無慧不生邪疑也。偈云。觀此道諸佛所說者。非但我如是說。以一切等正覺皆如是說無有差別也。由十方三世佛。同得此道然無差別。一相一味無異說也。爾時法界生如來身。一切法界自身表化云遍滿毗盧遮那心自在諸毛孔中佛生轉展者。此中法界生身。即是毗盧遮那法身也。以從法界真實而生故。名法界生也。一切法界自身表者。表謂能令一切悉知見也。謂於一切法界中。自身表化云皆遍滿也。謂如來身表普現色身。如彼大云遍於法界。云是遍滿義也。言此化身之云遍滿法界。遍於十方世界不可限量也。此中心自在者以義翻也。正義云心才。謂才斂念之時即不用功力。即能如是廣大彌滿也。此即是能於心得自在也。諸毛孔中佛生展轉加持者。猶如來才入三昧。即時頓現如是普希有之事。即如來是加持神力也。轉
展者互相涉入也。從佛身毛孔。流出如來本身展轉相入。一一身皆現如上神力。化而復化無有窮盡也。此等義當更詳言之。轉展加持者。謂以佛自在神力之所加持。此即是如上所說法界性字輪之所加持也。從佛自身一一毛孔出種種身云。隨其上中下分。謂頭為內胎。心以上為第一院。臍以上為第二院。臍以下為第三院。即配前圓壇四位。隨彼左右前後上中下分。而為顯現本尊之身。各依本位而出。於世界中施作佛事。從一一身展轉出。作諸佛事故云展轉也。時執金剛亦知佛意。今佛世尊現於希有未曾有事。非無因緣。必將更說深秘之法。謂如上所說有所未了遺闕者。必將說之。誠心希仰而住。故佛即更告言。秘密主有造漫荼羅造尊位分並種子作標記。諦聽善哉極善作意思念吾為說者。時佛為執金剛等。現如上分位已。時諸尊等既作種種佛事。還從本位而入毗盧遮那如來之身。亦如出時位次無異故。彼經云。復入法界宮也。尊分位種子者。如上諸尊。皆是如來內證之德。各從一一。而表如來所顯法界甚深之趣。今若有阿阇梨欲作壇。是先住此瑜伽。如彼從佛身一一位次。如其形色觀已。于彼心上作圓明。于圓明中而觀彼種子。如是一一安置。方成作法。若不如是者。終不能加持建立彼諸弟子。亦不得阿阇梨名也。如前所
【現代漢語翻譯】 現代漢語譯本： 『展者互相涉入也』，意思是說諸佛菩薩互相涉入。從佛身毛孔中，流出如來本身的化身，這些化身又展轉互相涉入。每一個化身都顯現如上文所說的神通之力，變化再生，無窮無盡。這些道理應當更詳細地解釋。『轉展加持者』，是指以佛自在的神力所加持。這也就是上文所說的法界性字輪的加持。從佛自身每一個毛孔中，出現種種化身云。根據上、中、下不同的部位，頭為內胎，心以上為第一院，臍以上為第二院，臍以下為第三院，這對應於前面所說的圓壇四位。根據這些部位的左右、前後、上中下，顯現本尊之身，各自按照本位而出，在世界中施行佛事。從每一個化身展轉而出，做各種佛事，所以說是『展轉』。當時，執金剛（Vajrapani，金剛手菩薩）也知道佛的心意，認為佛世尊現在顯現如此稀有、前所未有的事情，一定不是沒有原因的，必定將要宣說更深奧秘密的佛法。也就是說，對於上文所說的內容，如果還有未理解或遺漏的地方，佛必定會加以解說。因此，他誠心希望並仰慕地住於此地。所以佛就進一步告訴他：『秘密主（Guhyapati，密跡金剛），如果有要建造曼荼羅（mandala，壇城）、確定尊位分位、書寫種子字、製作標記的，要仔細聽好，好好地思考，我會為你們解說。』當時，佛為執金剛等眾，顯現瞭如上文所說的分位之後，諸尊等完成了各種佛事，又從各自的本位返回毗盧遮那如來（Vairocana，大日如來）的身體中，就像出來時的位次一樣，沒有差異。所以經中說：『又進入法界宮。』『尊分位種子者』，是指上文所說的諸尊，都是如來內證的功德，各自從一一法門中，來表述如來所顯現的法界甚深之趣。現在如果有阿阇梨（Acarya，導師）想要作壇，首先要安住於此瑜伽（yoga，相應）之中，就像諸尊從佛身中一位一位地出來一樣，觀察他們的形狀和顏色，然後在他們的心上作圓明觀，在圓明中觀想他們的種子字。像這樣一一安置，才能成就作法。如果不是這樣，最終不能加持和建立這些弟子，也不能得到阿阇梨的稱號。就像前面所說的那樣。
【English Translation】 English version: 'The exhibitors mutually involve each other' means that all Buddhas and Bodhisattvas mutually involve each other. From the pores of the Buddha's body, emanate the manifestations of the Tathagata (Thus Come One) himself, and these manifestations in turn mutually involve each other. Each manifestation exhibits the supernatural powers mentioned above, transforming and regenerating endlessly. These principles should be explained in more detail. 'The progressive empowerment' refers to the empowerment by the Buddha's unconstrained divine power. This is the empowerment of the Dharmadhatu (realm of reality) nature syllable wheel mentioned above. From each pore of the Buddha's own body, appear various clouds of manifestations. According to the upper, middle, and lower parts, the head is the inner womb, above the heart is the first court, above the navel is the second court, and below the navel is the third court, which corresponds to the four positions of the round mandala (sacred enclosure) mentioned earlier. According to the left, right, front, back, upper, middle, and lower parts of these positions, the bodies of the principal deities are manifested, each emerging according to its own position, performing Buddha-deeds in the world. From each manifestation, they progressively emerge and perform various Buddha-deeds, hence the term 'progressive'. At that time, Vajrapani (Diamond Hand Bodhisattva) also knew the Buddha's intention, thinking that the Buddha-World Honored One is now manifesting such rare and unprecedented events, which must not be without cause, and will surely proclaim even deeper and more secret Dharma (teachings). That is to say, regarding the content mentioned above, if there are still places that are not understood or omitted, the Buddha will surely explain them. Therefore, he sincerely hoped and admired, staying in this place. So the Buddha further told him: 'Guhyapati (Lord of Secrets), if there are those who want to build a mandala, determine the positions of the deities, write seed syllables, and make symbols, listen carefully and think well, I will explain it to you.' At that time, after the Buddha manifested the above-mentioned positions for Vajrapani and others, the deities completed various Buddha-deeds and returned to the body of Vairocana (Great Sun Buddha) from their respective positions, just like the order of their emergence, without any difference. Therefore, the sutra says: 'Again entering the Dharmadhatu palace.' 'The deity positions and seed syllables' refer to the deities mentioned above, all of whom are the virtues of the Tathagata's inner realization, each expressing the profound meaning of the Dharmadhatu manifested by the Tathagata from each and every Dharma gate. Now, if there is an Acarya (teacher) who wants to make a mandala, he must first abide in this yoga (union), just like the deities emerging one by one from the Buddha's body, observe their shapes and colors, and then perform the round light contemplation on their hearts, and contemplate their seed syllables in the round light. Only by arranging them one by one in this way can the practice be accomplished. If it is not done in this way, one will ultimately not be able to empower and establish these disciples, nor will one be able to obtain the title of Acarya. Just like what was said before.
言煩惱種子斷已。次生法界性種子。即是一切有情平等種子也。此平等法界性種子。即是如來一切智地之所生長。如世間種種草木種種。隨其性分各各差別。皆依大地而得生長。根莖枝葉種種不同。增長大小性分各異。然皆是大地之性猶地而生。雖畢竟皆歸於地。但因緣合故而有生長。然實無有自性無生無起也。若眾生既蒙安立如是種子。即是同於如來之位。由此種子從法界性生。能生法界故。名法界生種子。法界生者。即是如來自性身也。摽幟者。如世間種子各各差別。若小草種子有智觀之雖未成長。然已知彼性分大小所極之勢也。若見眾生行如是如是因位種子皆亦如是。然今種子。乃是法界性之種子。當知彼性必定。能生如來平等法智身。是故名為摽幟也。又此漫荼羅一一分位各有種子。用摽記彼差別法界之門。當知一一入于阿字。見於內證之摽。即知如來內證之德。故名摽記也。隨彼四重分位。從位出者。即是佛之摽幟。或從菩薩分位而出。或從二乘分位而出。或從天龍八部分位而出。當知階降差別各各表知。種子字不同也。時佛告于秘密主已。金剛手白佛言。愿樂欲聞者。欲為普利一切眾生故。流傳演布。普為一切未來眾生。亦為利益諸大眾會故。請佛演說也。上來雖說漫荼羅法。尚未說色及種子秘要之藏。
【現代漢語翻譯】 現代漢語譯本 言說煩惱的種子已經斷滅之後，接下來產生的是法界性（Dharmadhatu-nature，一切事物本性的領域）的種子，也就是一切有情眾生平等的種子。這平等的法界性種子，是如來一切智慧之地所生長出來的。就像世間種種草木，隨著它們各自的性質而有種種差別，都依靠大地而得以生長。它們的根、莖、枝、葉種種不同，增長的大小和性質也各異，然而它們都是大地的性質所生，最終都歸於大地。只是因為因緣聚合的緣故才得以生長，但實際上並沒有自性，沒有生起。如果眾生能夠被安立這樣的種子，就等同於如來的地位。因為這個種子從法界性而生，能夠生出法界，所以名為法界生種子。法界生，就是如來的自性身。所謂『摽幟』（mark, sign），就像世間的種子各有差別，如果有智慧的人觀察小草的種子，即使它還沒有成長，也已經知道它性質的大小和所能達到的極限。如果看到眾生行持如此這般的因位種子，也都是如此。然而現在的種子，是法界性的種子，應當知道它的性質必定能夠生出如來平等的法智身，所以稱為『摽幟』。而且，這個曼荼羅（Mandala，壇城）的每一個分位都有種子，用來標記那些差別法界的門。應當知道，每一個都進入『阿』（A）字，見到內證的標記，就知道如來內證的功德，所以稱為『摽記』。隨著那四重分位，從哪個分位出來，那就是佛的標記；或者從菩薩的分位出來，或者從二乘的分位出來，或者從天龍八部（Devas and Nagas, the eight kinds of supernatural beings）的分位出來，應當知道階位和差別，各自表示和知曉，種子字也不同。當時，佛告訴金剛手（Vajrapani，執金剛菩薩）之後，金剛手對佛說：『我願意聽聞，爲了普遍利益一切眾生，流傳演布，普遍爲了未來的一切眾生，也爲了利益諸大眾會，請佛演說。』 上面雖然說了曼荼羅的法，但還沒有說顏色和種子的秘密要藏。
【English Translation】 English version It is said that after the seeds of afflictions are cut off, the next to arise are the seeds of Dharmadhatu-nature (the realm of the true nature of all things), which are the seeds of equality for all sentient beings. These seeds of equal Dharmadhatu-nature are grown in the land of the Tathagata's (如來，One who has thus come) all-knowing wisdom. Just like the various kinds of grasses and trees in the world, each differing according to its nature, all rely on the earth to grow. Their roots, stems, branches, and leaves are all different, and their growth in size and nature varies, yet they are all born of the nature of the earth and ultimately return to the earth. They grow only because of the combination of causes and conditions, but in reality, they have no self-nature, no arising. If sentient beings are established with such seeds, they are equal to the position of the Tathagata. Because these seeds are born from Dharmadhatu-nature and can give rise to Dharmadhatu, they are called Dharmadhatu-born seeds. Dharmadhatu-born is the self-nature body of the Tathagata. 'Mark' (Piao Zhi) is like the seeds in the world, each different. If a wise person observes the seed of a small grass, even if it has not yet grown, they already know the size of its nature and the extent of its potential. If one sees sentient beings practicing such and such causal seeds, it is the same. However, the current seed is the seed of Dharmadhatu-nature, and one should know that its nature will surely give rise to the Tathagata's equal Dharma-wisdom body, so it is called 'Mark'. Moreover, each division of this Mandala (壇城，sacred geometric configuration) has seeds to mark the gates of those different Dharmadhatus. One should know that each enters the letter 'A', and seeing the mark of inner realization, one knows the merits of the Tathagata's inner realization, so it is called 'Mark'. According to those fourfold divisions, whichever division it comes from, that is the mark of the Buddha; or it comes from the division of the Bodhisattva (菩薩，Enlightenment being), or it comes from the division of the Two Vehicles (聲聞乘 and 緣覺乘, the vehicles of Sravakas and Pratyekabuddhas), or it comes from the division of the Devas and Nagas (天龍八部，the eight kinds of supernatural beings). One should know that the levels and differences are each expressed and known, and the seed syllables are also different. At that time, after the Buddha told Vajrapani (金剛手，the Bodhisattva holding the vajra), Vajrapani said to the Buddha: 'I am willing to hear, for the sake of universally benefiting all sentient beings, to spread and propagate, universally for all future sentient beings, and also for the benefit of all the great assemblies, please Buddha explain.' Although the Dharma of the Mandala has been spoken above, the secret essence of colors and seeds has not yet been spoken.
故一心聽愿佛演說也。次佛告意者。凡阿阇梨欲建立大悲胎藏建立弟子時。當先住于瑜伽而觀自身。從臍以下當作金剛輪。其色黃而堅。次從臍以上至心。當作水輪其色白。次從心以上至咽。當作火輪其色赤。次從咽以上至頂。當作風輪其色黑。複次地輪正方。水輪圓。火輪三角。風輪半月形。最上虛空作一點。其種種色。在於頂十字縫上置也。○<
【現代漢語翻譯】 現代漢語譯本： 所以要一心聽從，希望佛來演說。接下來，佛告訴意者：凡是阿阇梨想要建立大悲胎藏界，建立弟子的時候，應當先安住于瑜伽，然後觀想自身。從臍以下，觀想為金剛輪（vajra-cakra），其顏色是黃色且堅固。然後從臍以上到心，觀想為水輪（āpas-cakra），其顏色是白色。然後從心以上到咽喉，觀想為火輪（tejas-cakra），其顏色是紅色。然後從咽喉以上到頭頂，觀想為風輪（vāyu-cakra），其顏色是黑色。進一步說，地輪（pṛthivī-cakra）是正方形，水輪是圓形，火輪是三角形，風輪是半月形，最上面的虛空輪（ākāśa-cakra）是一個點，其顏色是種種的，安置在頭頂十字縫上。 這是輪的形狀，正好與身體的各個部分相稱。這五個位置，就是前面所說的五個字。在正方形中安置『阿』字（a），在圓形中安置『嚩』字（va），在三角形中安置『啰』字（ra），在半月中安置『唅』字（haṃ），在點中安置缺字。應當再去查閱前面的卷冊。阿阇梨既然這樣觀想自身次第，用方色加持自身，並且觀想安置種子字（bīja）。安置種子字之後，接著觀想壇地，就翻轉倒置它。最上面觀想為金剛輪，金剛輪下觀想為水輪，水輪下觀想為火輪，火輪下觀想為風輪，風輪下就是虛空輪了。為什麼這樣呢？因為一切世界都是五輪所依持的。世界形成的時候，先從空中而起風，風上起火，火上起水，水上起地，這就是曼荼羅（maṇḍala）安立的次第。壞滅的時候，地輪最先壞滅，乃至只剩下空存在，這就是阿阇梨自己加持的次第（需要進一步詢問）。現在修行人修道也與此相似，最初發起信心，其次是菩提心（bodhicitta），其次乃至大空（mahāśūnyatā）（需要進一步詢問）。阿阇梨既然這樣加持完畢，就應當安置諸尊，按照他們的位置次序，一一用瑜伽觀想他們，按照他們的方色形相，在自己的心上安置圓明，圓明
【English Translation】 English version: Therefore, listen attentively with one mind, hoping that the Buddha will expound. Next, the Buddha tells Yi Zhe: Whenever an Acarya (Ācārya, teacher) wishes to establish the Garbhakośa-dhātu (大悲胎藏, Womb Realm) and initiate disciples, he should first abide in Yoga and contemplate his own body. From the navel downwards, visualize it as the Vajra-cakra (金剛輪, diamond wheel), its color being yellow and solid. Then from the navel upwards to the heart, visualize it as the Apas-cakra (水輪, water wheel), its color being white. Then from the heart upwards to the throat, visualize it as the Tejas-cakra (火輪, fire wheel), its color being red. Then from the throat upwards to the crown of the head, visualize it as the Vayu-cakra (風輪, wind wheel), its color being black. Furthermore, the Prthivi-cakra (地輪, earth wheel) is square, the Apas-cakra is round, the Tejas-cakra is triangular, the Vayu-cakra is crescent-shaped, and the uppermost Akasa-cakra (虛空輪, space wheel) is a point, its colors being various, placed on the cross-shaped suture on the crown of the head. This is the shape of the wheels, corresponding exactly to the parts of the body. These five positions are the five syllables mentioned earlier. In the square, place the syllable 'A' (a). In the circle, place the syllable 'Va' (va). In the triangle, place the syllable 'Ra' (ra). In the crescent, place the syllable 'Ham' (haṃ). In the point, place the missing syllable. You should consult the previous volume again. Once the Acarya has contemplated his own body in this order, using the colors and shapes to bless himself, and has contemplated the placement of the Bija (bīja, seed syllable), he should then contemplate the Mandala (maṇḍala, sacred enclosure) ground, reversing and inverting it. At the top, visualize the Vajra-cakra. Below the Vajra-cakra, visualize the Apas-cakra. Below the Apas-cakra, visualize the Tejas-cakra. Below the Tejas-cakra, visualize the Vayu-cakra. Below the Vayu-cakra is the Akasa-cakra. Why is this so? Because all worlds are supported by the five wheels. When a world is formed, first wind arises from space, above the wind arises fire, above the fire arises water, and above the water arises earth. This is the order of establishing the Mandala. When it is destroyed, the Prthivi-cakra is the first to be destroyed, until only emptiness remains. This is the order of the Acarya's self-blessing (ask further about it). Now, the practitioner's path is similar to this. First, generate faith, then Bodhicitta (bodhicitta, mind of enlightenment), then even Mahasunyata (mahāśūnyatā, great emptiness) (ask further). Once the Acarya has completed this blessing, he should then place the deities, according to their positions, contemplating them one by one with Yoga, according to their colors, shapes, and forms, placing a circle of light on his heart, the circle of light
中有種子字。一一令明瞭無障。能如是作者。即是法界胎藏漫荼羅分位。為能令一切如來同共加持。一切尊等皆悉集會。共加持行人建立弟子。畢竟。不退正等菩提。不然虛費功力而無益也。又此瑜伽之座。其黃金剛方輪。即是金剛之座也。方是息災。圓是增益。三角是伏降。半月是攝召。點是成辦一切事。此虛空輪但用心念作之。不以形相故也。世界壞時。亦先從風輪壞地。而生於火。火竟次風。更問之。如是作五輪。當知上下皆有虛空輪也。以從空輪而生於風火水地。又從地輪漸上乃至於空。故上下有空也。作漫荼羅時。師應自觀其身及地。又觀所度弟子。亦當如是而安立之準于師法。若不如是不名如法也。時金剛手毗盧遮那。如來身。語意地升法界平等。觀者猶此菩薩能知。如來身口意密故。名秘密主也。如來意密之法。唯佛與佛乃能究了。如意者。當知是身口亦如是。今此菩薩亦能知之。當知是位同大覺。為欲度眾生故。示為菩薩而相起發也。此中身密者。即是諸印。如四重大漫荼羅一一本尊各有密印。若觀此身印。即知此尊所表秘密之德。隨類上中下差別有無量種也。語密者即是諸尊所有真言。聞此真言。即知此尊內證之德也。意密者即是本尊瑜伽之觀。亦隨四重方位各各不同。與此相應即入如來意秘密之
【現代漢語翻譯】 現代漢語譯本 中有種子字（Bija，代表佛、菩薩等神格的梵文字母）。要一一明瞭，沒有障礙。能夠這樣做的，就是法界胎藏漫荼羅（Garbhadhatu Mandala，密教根本曼荼羅之一）的分位。能夠令一切如來共同加持，一切尊者等等都全部共同加持修行者，建立弟子，最終不退轉于正等菩提（Anuttara-samyak-sambodhi，無上正等正覺）。不然，只是虛費功力而沒有益處。 又此瑜伽之座，其黃金剛方輪，就是金剛之座。方形代表息災，圓形代表增益，三角形代表伏降，半月形代表攝召，點代表成就一切事情。這虛空輪只需要用心念來做，不以具體形狀為依據。世界壞滅時，也是先從風輪開始壞滅地，然後產生火。火結束後輪到風。再問一下。像這樣作五輪，應當知道上下都有虛空輪。因為是從空輪而產生風、火、水、地。又從地輪逐漸向上，乃至到達空。所以上下都有空。作漫荼羅時，師父應當自己觀想自身及地，又觀想所要度化的弟子，也應當像這樣來安立，以師父的法為準則。如果不是這樣，就不能稱為如法。 這時，金剛手（Vajrapani，執金剛菩薩）毗盧遮那（Vairocana，大日如來），如來身、語、意地升入法界平等。觀想者猶如這位菩薩能夠知曉如來身口意秘密，所以名為秘密主。如來意密之法，只有佛與佛才能究竟明瞭。所謂意，應當知道身口也是如此。現在這位菩薩也能知曉這些，應當知道他的地位等同於大覺者。爲了度化眾生，示現為菩薩而發起行動。這裡所說的身密，就是各種手印。如四重大的漫荼羅，每一個本尊都有各自的密印。如果觀想這個身印，就能知道這位本尊所代表的秘密功德，隨著種類、上中下差別，有無量種。語密，就是諸尊所有的真言（Mantra，咒語）。聽到這個真言，就能知道這位本尊內在證悟的功德。意密，就是本尊瑜伽的觀想，也隨著四重方位各不相同。與此相應，就能進入如來意秘密之中。
【English Translation】 English version There are Bija (seed syllables, representing deities like Buddhas and Bodhisattvas) within. Each one should be clearly understood without obstruction. One who can do this is in the division of the Garbhadhatu Mandala (Womb Realm Mandala, one of the fundamental mandalas in Esoteric Buddhism). It enables all Tathagatas (Buddhas) to jointly bestow blessings, and all honored ones, etc., to jointly bless the practitioner, establish disciples, and ultimately not regress from Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). Otherwise, it is a waste of effort and without benefit. Furthermore, this yoga seat, its golden Vajra square wheel, is the Vajra seat. Square represents pacifying disasters, round represents increasing benefits, triangular represents subduing, crescent represents summoning, and the dot represents accomplishing all things. This space wheel only needs to be created with mental contemplation, not based on a concrete form. When the world is destroyed, it also starts with the wind wheel destroying the earth first, and then fire arises. After the fire ends, it's the wind's turn. Ask again. By making the five wheels in this way, it should be known that there are space wheels above and below. Because wind, fire, water, and earth arise from the space wheel. Also, from the earth wheel gradually upwards, reaching space. Therefore, there is space above and below. When creating the mandala, the teacher should contemplate their own body and the ground, and also contemplate the disciples to be liberated, and establish them in this way, according to the teacher's Dharma. If it is not like this, it cannot be called Dharma-compliant. At this time, Vajrapani (Vajra-bearing Bodhisattva), Vairocana (Great Sun Buddha), the Tathagata's body, speech, and mind ground ascend to the equality of the Dharmadhatu (Realm of Dharma). The contemplator is like this Bodhisattva who can know the secrets of the Tathagata's body, speech, and mind, therefore he is called the Lord of Secrets. The Dharma of the Tathagata's mind secret can only be fully understood by Buddhas and Buddhas. What is meant by mind should be understood as the same for body and speech. Now this Bodhisattva can also know these, it should be known that his position is equal to the Greatly Enlightened One. In order to liberate sentient beings, he manifests as a Bodhisattva and initiates action. The body secret here refers to the various mudras (hand gestures). Like the four great mandalas, each principal deity has its own secret mudra. If one contemplates this body mudra, one can know the secret virtues represented by this deity, with countless kinds according to the differences of type, superior, middle, and inferior. The speech secret refers to the mantras (sacred utterances) possessed by all the deities. Hearing this mantra, one can know the inner realized virtues of this deity. The mind secret refers to the yoga contemplation of the principal deity, which also differs according to the four cardinal directions. Corresponding to this, one can enter the Tathagata's mind secret.
藏也。此中身語意密。上從佛菩薩位。及二乘諸天八部無量差別。廣而論之。乃至十世界塵數各各不同。略而言之。如此經中所表之位。謂皆表如來身口意秘密之德。若能如實了知。即同於秘密主也。今秘密主菩薩。住於法界平等觀。爲念未來眾生。普令一切裂大疑網。故即于佛前而說大真言王。如文可知也。真言曰。
南謨三曼多佛陀喃(歸命普遍諸佛也)阿娑摩補多(無盡)達摩馱都(法界)竭帝竭多(超越無盡法界。超越者即是嘆于如來秘密身口意之德也)薩嚩他(謂於一切十方三世一切時一切方所。超越無盡法界而能普門利益一切也)暗欠暗惡
此四字即是四輪也。第一字為地。金剛輪第二字水輪。第三字火輪。第四字風輪也。暗此字本體是金剛界體。兼有長聲為行。行即火輪。上有點即空輪。以為莊嚴也。次欠水輪者。佉是空義。亦有長聲是行。有點為空。即大空也。次暗字為火者。梵音阿竭喃是火也。惡是涅槃性。黑即風也。複次虛空無色。而能含受一切色像。今此佉字有行有點。即是謂一切色像。夫大空者。亦如虛空具一切法色像也此空即是成辦一切事。是故欠字得作水用(更問)糝索(地)唅鶴(風)藍𠸪(火)鑁嚩(水)如上阿字有四字。謂長聲上有點。及傍二點。短聲亦有上點及傍
【現代漢語翻譯】 現代漢語譯本： 藏（指密藏）。這裡面包含著身語意（的身語意）秘密。往上說，從佛菩薩的果位，以及聲聞緣覺二乘、諸天、天龍八部等無量差別。廣泛來說，乃至十方世界如塵沙般眾生，各有不同。簡略來說，就像這部經中所闡述的果位，都是爲了闡述如來身口意的秘密功德。如果能夠如實了知，就等同於秘密主（Vajrapani）菩薩。現在秘密主菩薩，安住於法界平等觀，爲了憶念未來的眾生，普遍令一切眾生破裂巨大的疑惑之網，所以在佛前宣說了大真言王（Maha-mantraraja）。具體內容可以參考經文。
真言（Mantra）曰：
南謨三曼多佛陀喃（Namo Samanta Buddhanam，歸命普遍諸佛）阿娑摩補多（Asama-puta，無盡）達摩馱都（Dharma-dhatu，法界）竭帝竭多（Kati-kata，超越無盡法界，超越者即是讚歎如來秘密身口意的功德）薩嚩他（Sarvatha，謂於一切十方三世一切時一切方所，超越無盡法界而能普門利益一切）暗欠暗惡（Am Kham Am Ah）
這四個字就是代表四輪（Cakra）的種子字。第一個字『暗』（Am）代表地輪（Prithvi-cakra），是金剛界（Vajradhatu）的本體。加上長音表示『行』，『行』即是火輪（Agni-cakra）。上面有點表示空輪（Akasha-cakra），用以莊嚴。第二個字『欠』（Kham）代表水輪（Ap-cakra），『佉』（Kha）是空義，也有長音表示『行』，有點表示空，即是大空。第三個字『暗』（Am）代表火輪，梵音阿竭喃（Aganam）是火的意思。『惡』（Ah）是涅槃（Nirvana）的體性，『黑』（Hum）代表風輪（Vayu-cakra）。進一步說，虛空沒有顏色，卻能包含容納一切色像。現在這個『佉』字有長音表示『行』，有點表示空，就是說包含一切色像。所謂大空，也像虛空一樣具足一切法的色像。這個空就是成辦一切事業的根本。所以『欠』字可以作為水用。（更進一步問）糝索（Sam So，地），唅鶴（Ham Hoh，風），藍𠸪（Lam Jvala，火），鑁嚩（Vam Va，水）。如上『阿』字有四種形式，包括長音、上面有點、以及旁邊兩點，短音也有上面有點以及旁邊兩點。
【English Translation】 English version: This is the Treasury (referring to the secret treasury). Within it are the secrets of body, speech, and mind. Going upwards, from the positions of Buddhas and Bodhisattvas, as well as the Two Vehicles (Shravakas and Pratyekabuddhas), Devas, the Eight Classes of beings, and countless differences. Broadly speaking, even the number of sentient beings in ten worlds, like dust particles, are each different. Briefly speaking, like the positions expressed in this Sutra, they all express the secret virtues of the Tathagata's body, speech, and mind. If one can truly understand this, one is equivalent to the Vajrapani (Secret Lord) Bodhisattva. Now, Vajrapani Bodhisattva, abiding in the Sameness-Contemplation of the Dharma Realm, for the sake of remembering future sentient beings, universally causes all to shatter the great net of doubt. Therefore, he speaks the Great Mantra King (Maha-mantraraja) before the Buddha. The specific content can be found in the text.
The Mantra says:
Namo Samanta Buddhanam (Homage to all Buddhas universally) Asama-puta (Inexhaustible) Dharma-dhatu (Dharma Realm) Kati-kata (Transcending the inexhaustible Dharma Realm; the transcending is praising the virtues of the Tathagata's secret body, speech, and mind) Sarvatha (Meaning in all times, all directions of the ten directions and three times, transcending the inexhaustible Dharma Realm and being able to universally benefit all) Am Kham Am Ah
These four syllables are the seed syllables representing the four Chakras. The first syllable 'Am' represents the Earth Chakra (Prithvi-cakra), which is the essence of the Vajradhatu (Diamond Realm). Adding a long vowel sound indicates 'action,' and 'action' is the Fire Chakra (Agni-cakra). The dot above represents the Akasha-cakra (Space Chakra), used for adornment. The second syllable 'Kham' represents the Water Chakra (Ap-cakra). 'Kha' means emptiness, and it also has a long vowel sound indicating 'action,' with a dot above representing emptiness, which is Great Emptiness. The third syllable 'Am' represents the Fire Chakra. The Sanskrit word Aganam means fire. 'Ah' is the nature of Nirvana, and 'Hum' represents the Wind Chakra (Vayu-cakra). Furthermore, space has no color, yet it can contain and accommodate all forms and images. Now, this syllable 'Kha' has a long vowel sound indicating 'action,' and a dot above representing emptiness, which means it contains all forms and images. The so-called Great Emptiness, like space, possesses the forms and images of all dharmas. This emptiness is the basis for accomplishing all undertakings. Therefore, the syllable 'Kham' can be used as water. (Further question) Sam So (Earth), Ham Hoh (Wind), Lam Jvala (Fire), Vam Va (Water). As above, the syllable 'A' has four forms, including a long vowel sound, a dot above, and two dots beside it. The short vowel sound also has a dot above and dots beside it.
點。二字為四。今此娑等當知亦爾。皆有四字。今但舉其短聲。合為長聲二字。在於短聲之前。準上而說也 糝索唅鶴(此是也余效此)又總而論之。阿字是佛部。娑是字蓮華部。嚩字是金剛部。風火遍三部用也(更問)如蓮華部中。自有地水火風。若息災即須金剛方輪。若增益即須水輪。降伏即須水輪等。隨類用之。當知此阿娑訶啰嚩五門。即同上之五字輪。隨一輪中自有四輪也。如金剛部嚩字自有四輪。隨作息災增益降伏。各隨類用也。若讀余真言。隨其部類有此等字者。即知彼所應用處。各有所應最為宗轄也。此一段未明瞭更問之。更有三道真言。
hūṃ raṃ raḥ (此身真言也)hraḥ haḥ (此語真言也)raṃ raḥ (此意真言也)
此三道真言。即攝如來身語意平等法門。然此三真言。若著娑訶字亦得。若不著亦得。行者得意時。自看方便也。又復此真言。由最勝故。號之為王。如上說。雖各有四字。然此中相含。但名為十二字真言王也。此中四種輪。各隨彼地水火風輪。而加持阿阇梨身。即得自在之用。其身口意真言亦合。加持自身口意業也。此事未明瞭(更問之。又云前是布字法。今此中用別計合是隨五種事相應字。即攝彼中之用更問也)時金剛手如是說大真言
【現代漢語翻譯】 現代漢語譯本： 『點』這個字，可以分為四個部分。現在這些『娑』等字，應當知道也是如此，都包含四個部分。現在只是舉出它們短促的讀音，合併成長音的兩個字，放在短音之前，按照上面的方式來解釋。（例如『糝索唅鶴』就是這樣，其餘的可以效仿這個例子）總的來說，『阿』字代表佛部，『娑』字代表蓮華部，『嚩』字代表金剛部，風、火兩種元素遍及這三個部。（需要進一步詢問）比如在蓮華部中，本身就包含地、水、火、風四種元素。如果要做息災法事，就需要用到金剛部的方輪；如果要做增益法事，就需要用到水輪；如果要做降伏法事，也需要用到水輪等等，根據不同的情況來使用。應當知道這阿、娑、訶、啰、嚩五個字所代表的五門，就如同上面的五字輪，每一個輪中又包含四個輪。比如金剛部的『嚩』字本身就包含四個輪，可以根據息災、增益、降伏等不同的目的，各自選擇相應的輪來使用。如果讀誦其他的真言，其中包含這些字，根據它們所屬的部類，就可以知道它們所應用的場合，各有其最主要的作用。這一段如果還不明白，需要進一步詢問。還有三道真言： hūṃ raṃ raḥ (這是身真言) hraḥ haḥ (這是語真言) raṃ raḥ (這是意真言) 這三道真言，總攝瞭如來的身、語、意平等法門。然而這三個真言，可以加上『娑訶』字，也可以不加。修行者在得心應手的時候，自己看著方便就好。而且，這個真言因為最殊勝，所以被稱為『王』。如上所述，雖然每個真言各有四個字，但因為其中互相包含，所以總稱為十二字真言王。這其中的四種輪，各自根據地、水、火、風輪，來加持阿阇梨（Ācārya，導師）的身，就能得到自在的作用。身、口、意真言也應該一起，加持自身的身、口、意業。這件事如果還不明白（需要進一步詢問。又說前面是布字法，現在這裡用的是另外一種計算方法，是根據五種事情來配合相應的字，總攝了其中的作用，需要進一步詢問）。當時金剛手（Vajrapāṇi）就是這樣宣說這個大真言的。
【English Translation】 English version: The word '點' can be divided into four parts. Now, these '娑' (sa) and other syllables should also be understood in the same way; they all contain four parts. Now, we are only citing their short sounds, combining them into two long-sounding syllables, placing them before the short sounds, and explaining them according to the above method. (For example, '糝索唅鶴' is like this; the rest can follow this example.) Generally speaking, the syllable '阿' (a) represents the Buddha family (Buddha-kula), '娑' (sa) represents the Lotus family (Padma-kula), and '嚩' (va) represents the Vajra family (Vajra-kula). The elements of wind and fire pervade these three families. (Further inquiry needed.) For example, within the Lotus family itself, there are the four elements of earth, water, fire, and wind. If performing a pacifying ritual (息災, śāntika), the square wheel of the Vajra family is needed. If performing an increasing ritual (增益, pauṣṭika), the water wheel is needed. If performing a subjugating ritual (降伏, abhicāraka), the water wheel is also needed, and so on, using them according to the situation. It should be known that these five gates represented by the syllables '阿' (a), '娑' (sa), '訶' (ha), '啰' (ra), and '嚩' (va) are like the five-syllable wheel mentioned above, with each wheel containing four wheels within it. For example, the syllable '嚩' (va) of the Vajra family itself contains four wheels, and one can choose the corresponding wheel to use according to different purposes such as pacifying, increasing, or subjugating. If reciting other mantras that contain these syllables, based on the family they belong to, one can know the occasions where they should be applied, each having its most important function. If this section is still unclear, further inquiry is needed. There are also three lines of mantra: hūṃ raṃ raḥ (This is the body mantra) hraḥ haḥ (This is the speech mantra) raṃ raḥ (This is the mind mantra) These three lines of mantra encompass the Dharma gate of equality of the Tathāgata's body, speech, and mind. However, these three mantras can have the syllable '娑訶' (svāhā) added or not. When the practitioner is proficient, they can decide what is convenient. Moreover, this mantra is called 'King' because it is the most supreme. As mentioned above, although each mantra has four syllables, because they contain each other, they are collectively called the Twelve-Syllable Mantra King. The four types of wheels within this, each according to the earth, water, fire, and wind wheels, empower the Ācārya's (Ācārya, teacher) body, and one can obtain the function of freedom. The body, speech, and mind mantras should also be combined to empower one's own body, speech, and mind actions. If this matter is still unclear (further inquiry is needed. It is also said that the previous was the method of arranging syllables, but now this uses another calculation method, which is to match the corresponding syllables according to the five types of activities, encompassing the functions within them, further inquiry is needed). At that time, Vajrapāṇi (Vajrapāṇi) spoke this great mantra in this way.
王竟。時一切如來十方世界住。舒右手摩執金剛菩薩頂而嘆言。善哉善哉善男子。佛子汝已毗盧遮那身語意地越。遍一切真言道平等住。為欲作諸菩薩明故。說此真言王者。今此中摩頂。非是十方佛舒手就此土摩其頂也。然此秘密主。當於佛前說此真言王時。即以真言王故。普於十方一切世界一一如來前。以平等遍滿聲一時而說。是故一切如來。各各申手而摩其頂也。越者超入之義也。如毗盧遮那于阿迦尼吒天坐于道場。以此真言王故。得身口意畢竟平等自在之用。汝今亦得超入如是身口意平等法之地。等於毗盧遮那。即是一切如來嘆其真實德也。言汝已得如是平等之地。為欲普門利益一切眾生故。為欲照明修真言行菩薩除其闇冥。是故說此真言王也。真言王能裂一切法界疑網。疑即是暗。能斷一切疑惑。即是為作照明也。何以故。此毗盧遮那世尊應正等覺。坐菩提座。觀十二字真言。四魔降伏。此法界現生三處流出天魔降者。謂大日如來坐道場時。平等觀於法界。而說此十二句真言王。即以此力。能降四魔除其罪垢也。然四種魔中。三魔無色。是佛于阿迦尼吒天時。已降伏之。唯天魔有相。為欲令世界中知自在力故。復於此土而現伏天魔也。三處者。謂如上所說佛身上分出一切諸如來。中分從心至臍。出一切菩薩。
【現代漢語翻譯】 現代漢語譯本： 王竟（菩薩名）。當時，十方世界的一切如來都安住于各自的處所，伸出右手摩執金剛菩薩（菩薩名）的頭頂，並讚歎道：『善哉！善哉！善男子，佛子！你已經超越了毗盧遮那佛（佛名）的身、語、意境界，普遍安住於一切真言（mantra）道的平等之中。爲了利益諸菩薩，所以宣說這真言之王。』 現在在這裡摩頂，並非是十方諸佛伸出手來到這個世界摩他的頭頂。而是這位秘密主（指執金剛菩薩），當在佛前宣說這真言王時，就以真言王的力量，普遍地在十方一切世界每一位如來面前，以平等而遍滿的聲音同時宣說。所以一切如來，各自伸出手來摩他的頭頂。『越』是超越進入的意思。如同毗盧遮那佛在阿迦尼吒天（Akaniṣṭha，色界最高的色究竟天）坐在道場中，憑藉這真言王的力量，得到身、口、意畢竟平等自在的功用。你現在也已經超越進入如此身、口、意平等法的境界，等同於毗盧遮那佛。這就是一切如來讚歎他真實功德的原因。說你已經得到如此平等的境界，爲了普遍利益一切眾生，爲了照明修行真言行的菩薩，去除他們的闇昧，所以宣說這真言王。 真言王能夠破裂一切法界的疑網，疑惑就是闇昧，能夠斷除一切疑惑，就是為他們作照明。為什麼呢？因為這毗盧遮那世尊應正等覺，坐在菩提座上，觀想十二字真言，降伏了四魔。這法界顯現，從身上三處流出，降伏天魔。所謂大日如來（Mahāvairocana）坐在道場時，平等觀照法界，而宣說這十二句真言王，就憑藉這力量，能夠降伏四魔，去除他們的罪垢。然而四種魔中，三種魔沒有形色，是佛在阿迦尼吒天時，就已經降伏了。只有天魔有形相，爲了讓世界中知道自在的力量，又在這個世界顯現降伏天魔。三處，是指如上所說，佛身上部分流出一切諸如來，中分從心到臍，流出一切菩薩。
【English Translation】 English version: Then, Vajrapani (name of a Bodhisattva). At that time, all the Tathagatas (Buddhas) residing in the ten directions extended their right hands and stroked the crown of Vajrapani Bodhisattva, praising him, 'Excellent! Excellent! Good man, son of the Buddha! You have already transcended the realm of Vairocana's (name of a Buddha) body, speech, and mind, and dwell equally in all the paths of mantra (sacred utterance). For the sake of benefiting all Bodhisattvas, you are now expounding this king of mantras.' The stroking of the crown here is not that the Buddhas of the ten directions extend their hands to this world to stroke his crown. But when this secret lord (referring to Vajrapani) expounds this king of mantras before the Buddha, he uses the power of the king of mantras to speak simultaneously with an equal and pervasive voice before each Tathagata in all the worlds of the ten directions. Therefore, all the Tathagatas extend their hands to stroke his crown. 'Transcending' means surpassing and entering. Just as Vairocana Buddha, sitting in the Bodhimaṇḍa in the Akaniṣṭha Heaven (the highest heaven in the Realm of Form), attained the function of complete equality and freedom of body, speech, and mind through the power of this king of mantras. You have now also transcended and entered such a realm of equality of body, speech, and mind, equal to Vairocana Buddha. This is why all the Tathagatas praise his true virtues. Saying that you have attained such a state of equality, for the sake of universally benefiting all sentient beings, and for the sake of illuminating the Bodhisattvas who practice the path of mantra and removing their darkness, you are now expounding this king of mantras. The king of mantras can shatter all the nets of doubt in the Dharma Realm. Doubt is darkness, and being able to cut off all doubts is to provide illumination. Why? Because this Vairocana World-Honored One, worthy of perfect enlightenment, sat on the Bodhi seat, contemplated the twelve-syllable mantra, and subdued the four maras (demons). This Dharma Realm manifested, flowing out from three parts of his body, subduing the heavenly demons. When the Mahāvairocana Buddha sat in the Bodhimaṇḍa, he equally contemplated the Dharma Realm and expounded this twelve-sentence king of mantras, and with this power, he was able to subdue the four maras and remove their defilements. However, among the four kinds of maras, three maras are formless, and the Buddha had already subdued them in the Akaniṣṭha Heaven. Only the heavenly demons have form, and in order to let the world know the power of freedom, he manifested the subduing of the heavenly demons in this world. The three parts refer to, as mentioned above, all the Tathagatas flowing out from the upper part of the Buddha's body, and all the Bodhisattvas flowing out from the middle part, from the heart to the navel.
下分從臍至足。出一切八部天神等。皆從如來平等三業。普門示現示大漫荼羅胎藏莊嚴之位。即是本尊真言及印也。當知佛從於內證之德。現如是事時。即于爾時。普伏四魔無有遺余。今阿阇梨欲造漫荼羅時。亦須想于自身一同毗盧遮那。即得自在之力。亦同彼佛能伏四魔也。次世尊身語意平等。得量同虛空。得如是身語意。獲如是智。一切法得自在者。謂佛坐于金剛道場。才念此三道真言。謂如所說身口意三真言也。當如是念時。即得身口意平等之地。身及語意皆是法界之體。無有邊際由如虛空。即以如是之力而伏四魔也。前所云三道者。有一釋云。此三道真言。身口意自在平等之力。即是從佛出也。由此身口意三道真言故。如來得超入三平等地。隨上中下類。普門示現種種本尊之身種種真言種種印法。等同虛空無有其分限。普周法界而度群生。究竟皆令同得超入如是三平等地也。身具無量功德。猶如虛空不可知其限量。語意亦爾。由觀此真言故。得如是功德同於如來也。由三業無盡故。若應以身度人。即普現種種色身。若應以語度人。即普門示現種種語言。隨宜導示令得入于佛之知見。若應以意度人。亦如是種種感通不可窮盡。非直身語意無有限量。具足一切功德由如虛空。當知智慧亦得如是無有限量猶如虛空也
【現代漢語翻譯】 現代漢語譯本 從臍至足的下半部分，顯現出一切八部天神（守護佛法的八類神祇）等，都出自如來（佛的稱號）平等的身、語、意三業，普遍示現，展示出大曼荼羅（壇場）胎藏莊嚴的地位。這便是本尊（主要供奉的神祇）的真言（咒語）及手印。應當明白，佛從內在證悟的功德中，顯現出這樣的景象時，就在那時，完全降伏四魔（煩惱、五蘊、死、天魔），沒有絲毫遺漏。現在阿阇梨（導師）想要建造曼荼羅時，也必須觀想自身與毗盧遮那佛（宇宙的根本佛）一樣，就能獲得自在的力量，也像佛一樣能夠降伏四魔。其次，世尊（佛的尊稱）的身、語、意平等，其量等同虛空。獲得這樣的身、語、意，獲得這樣的智慧，一切法都得自在，是指佛坐在金剛道場（證悟之地），才唸誦這三道真言，即如所說的身、口、意三真言。當這樣唸誦時，就能得到身、口、意平等之地，身及語意都是法界（宇宙萬法存在的空間）的本體，沒有邊際猶如虛空。就以這樣的力量來降伏四魔。前面所說的三道，有一種解釋說，這三道真言，身、口、意自在平等的力量，就是從佛那裡出來的。由於身、口、意三道真言的緣故，如來得以超入三平等地。隨著上、中、下各類眾生，普遍示現種種本尊之身，種種真言，種種印法，等同虛空沒有分別和界限，普遍周遍法界而度化眾生，最終都令他們一同超入這樣的三平等地。身體具有無量功德，猶如虛空不可知其邊際，語言和意念也是如此。由於觀想此真言的緣故，得到這樣的功德等同於如來。由於身、語、意三業沒有窮盡，如果應該用身體來度化人，就普遍顯現種種色身；如果應該用語言來度化人，就普遍示現種種語言，隨順適宜地引導指示，令他們得以進入佛的知見。如果應該用意念來度化人，也像這樣種種感應溝通不可窮盡。不只是身、語、意沒有邊際，具足一切功德猶如虛空。應當明白智慧也得到這樣沒有邊際猶如虛空。
【English Translation】 English version The lower part from the navel to the feet manifests all the eight classes of gods and deities (eight types of deities protecting the Dharma), all originating from the Tathagata's (an epithet of the Buddha) equal three karmas of body, speech, and mind, universally manifesting and displaying the position of the Womb Realm's adornment of the Great Mandala (sacred diagram). This is the mantra (sacred utterance) and mudra (hand gesture) of the principal deity (the main deity being worshiped). It should be understood that when the Buddha manifests such a scene from the merit of inner realization, at that time, he completely subdues the four maras (hindrances: afflictions, the five aggregates, death, and celestial demons), without any omission. Now, when the Acharya (teacher) wants to construct a Mandala, he must also visualize himself as being the same as Vairochana Buddha (the fundamental Buddha of the universe), and then he will obtain the power of freedom, and like the Buddha, he will be able to subdue the four maras. Secondly, the World Honored One's (an epithet of the Buddha) body, speech, and mind are equal, and their measure is the same as space. Obtaining such body, speech, and mind, and obtaining such wisdom, all dharmas (teachings) are free, which means that the Buddha sits in the Vajra Seat (place of enlightenment), and only then recites these three-path mantras, which are the three mantras of body, speech, and mind as mentioned. When reciting in this way, one can obtain the ground of equality of body, speech, and mind. Body, speech, and mind are all the essence of the Dharmadhatu (the space in which all phenomena exist), without boundaries like space. Then, with such power, the four maras are subdued. Regarding the three paths mentioned earlier, one explanation is that these three-path mantras, the power of freedom and equality of body, speech, and mind, come from the Buddha. Because of the three-path mantras of body, speech, and mind, the Tathagata is able to transcend and enter the three equal grounds. According to the upper, middle, and lower categories of beings, he universally manifests various forms of principal deities, various mantras, and various mudras, equal to space without distinction or limitation, universally pervading the Dharmadhatu to liberate sentient beings, ultimately enabling them all to transcend and enter such three equal grounds. The body possesses immeasurable merits, like space, its boundaries cannot be known, and so are speech and mind. Because of contemplating this mantra, one obtains such merits equal to the Tathagata. Because the three karmas of body, speech, and mind are inexhaustible, if one should use the body to liberate people, then he universally manifests various forms; if one should use speech to liberate people, then he universally manifests various languages, guiding and instructing them appropriately, enabling them to enter the Buddha's knowledge and vision. If one should use the mind to liberate people, it is also like this, with various responses and connections that are inexhaustible. Not only are body, speech, and mind without boundaries, but they also possess all merits like space. It should be understood that wisdom also obtains such boundlessness like space.
。若得如是無礙妙智。即是於一切法中。而得自在同於世尊也。所云自在者。謂於一切不自在事也。一切眾生之類。由未究竟清凈法界故。皆為業煩惱之所焚籠。系屬生死。不能得自在之力。今如來於彼生死大海之中。以種種法門宣示如來深密之法要。為一大事因緣故。種種方便而成就之。皆令到於一切智地。即是於一切法中得自在義也。以證如是法。於是法自在。以自在故。即能無礙演說曲成眾機也。如來所以得如是自在之用。皆由觀此十二字輪法門。當知此十二字法門。即是法界之體性也。時十方佛。見金剛手說此真言。同於古佛之道。我等一切如來。亦由觀此十二字門。而成究極妙身。未來諸世尊。亦復當如是。是故大歡喜。而摩菩薩頂而告之言。一切諸佛以於法自在故。為一大事因緣故。以身口意平等而說此法門。汝今亦復能說之。即是亦證此法同於如來也。然金剛藏。雖未即究竟一切種智。而同於妙覺世尊。但以十方諸佛神力共所加故。亦于大會中。亦如如來所證同等。若離神力加持。即亦未得究竟與如來等也。故善男子。毗盧遮那身語意平等證。一切佛如是知者。知是覺之別名。由知諸如來普門無盡之行。證於如來三種平等。謂知如來身密之藏。亦知語意微密之藏也。若證知此法者。即是同於如來也。如
是嘆印竟。復令更請如來。所以者何。如是深密之藏。唯佛與佛乃能究了。故一切菩薩。莫有能發問者。今十方佛。同以神力加金剛手。為利益一切眾生故。今乘諸佛神力而問大日如來也。此中問何事。意為先所說之事所有深密之義。尚未周備故(更問其樞要也)一切智成者。即是大日如來。薄伽梵義如六義中說。前亦已解。毗盧遮那者。如日出於世能除闇冥。能成就一切眾生所有事業。大地所生之類無不蒙益。此實相自然大慧之日。亦復如是。若有眾生了知自證如猛風吹雲日月出現。亦有如是功力。普於法界中而作大利。如日光而照世間也。主者。以于諸法得自在。故名為主。今諸佛。令金剛手。問此大日如來真言行句秘密之事也。殊勝說自教則廣者。由於一字法門達一切法。證得十方三世如來平等身口意。不可窮盡。故名為勝也。教則者。即是法則之別名。法是軌則之義也。以是我往昔發菩提。無上菩提宣說我一切法涅槃至。現世界諸佛世尊證知者。言我等往昔行菩薩道時。亦由如是真言門故。成自然智。復為一切眾生如是演說。咸令得至大涅槃也。我今此語緣起甚深。一切有心者尚不能發問。何況能信解。唯有十方一切如來。同至此法。可以為證。終不虛也。汝今已得我等所行之跡故。宜更問如來也。時執金剛
【現代漢語翻譯】 現代漢語譯本：這是讚歎印的究竟之處。因此，諸佛又讓金剛手菩薩再次請問如來（Tathagata，佛的稱號）。這是什麼緣故呢？因為這樣深奧秘密的法藏，只有佛與佛才能徹底明瞭。所以一切菩薩，沒有能夠發起提問的。現在十方諸佛，共同以神通之力加持金剛手菩薩，爲了利益一切眾生的緣故。現在金剛手菩薩憑藉諸佛的神力而請問大日如來（Mahavairocana，報身佛）。這裡面問的是什麼事呢？意思是先前所說的事情，其中所有深奧秘密的意義，尚未周全完備，所以（再次詢問其中的樞要）。『一切智成者』，就是指大日如來。『薄伽梵』（Bhagavan，世尊）的意義如六義中所說，前面也已經解釋過了。『毗盧遮那』（Vairocana，光明遍照）就像太陽出現在世間，能夠去除黑暗，能夠成就一切眾生所有的事業，大地上所生的各類眾生沒有不蒙受利益的。這真實不虛、自然而生的大智慧之日，也是如此。如果有眾生了知自身所證悟的境界，就像猛烈的風吹散雲霧，太陽顯現出來一樣，也有這樣的功力，普遍在法界中作大利益，就像日光照耀世間一樣。『主』，因為對於諸法得到自在，所以稱為『主』。現在諸佛，讓金剛手菩薩，詢問這位大日如來真言行句秘密的事情。『殊勝說自教則廣者』，因為從一個字（一字真言）的法門通達一切法，證得十方三世如來平等的身口意，不可窮盡，所以稱為『勝』。『教則』，就是法則的別名，法是軌則的意義。『以是我往昔發菩提，無上菩提宣說我一切法涅槃至，現世界諸佛世尊證知者』，意思是說我等往昔行菩薩道時，也是由於這樣的真言門，成就自然智，又為一切眾生這樣演說，全部令他們到達大涅槃。我現在說的這些話，緣起甚深，一切有心者尚且不能發起提問，更何況能夠信解。只有十方一切如來，共同來到此法，可以作為證明，終究不會虛假。你們現在已經得到我等所行之跡，所以，應該再次請問如來。』當時執金剛（Vajrapani，金剛手菩薩）。
【English Translation】 English version: This is the ultimate praise of the mudra. Therefore, the Buddhas again requested Vajrapani (Vajrapani, the Diamond Hand Bodhisattva) to ask the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha) again. Why is this so? Because such a profound and secret treasury of Dharma can only be fully understood by Buddhas themselves. Therefore, none of the Bodhisattvas are able to initiate the questioning. Now, the Buddhas of the ten directions, together with their divine power, empower Vajrapani Bodhisattva for the benefit of all sentient beings. Now, Vajrapani Bodhisattva, relying on the divine power of the Buddhas, asks Mahavairocana (Mahavairocana, the Great Sun Buddha, the Sambhogakaya Buddha). What is being asked here? It means that the matters previously spoken of, with all their profound and secret meanings, are not yet fully complete, so (again asking about the key points). 'The one who has achieved all wisdom' refers to Mahavairocana. The meaning of 'Bhagavan' (Bhagavan, 'Blessed One', 'World Honored One') is as explained in the six meanings, and has already been explained before. 'Vairocana' (Vairocana, 'Universal Light') is like the sun appearing in the world, able to remove darkness, able to accomplish all the undertakings of all sentient beings, and all kinds of beings born on the earth benefit from it. This truly real, naturally arising sun of great wisdom is also like this. If there are sentient beings who understand the realm they have realized, just like a fierce wind blowing away the clouds and the sun appearing, they also have such power, universally creating great benefit in the Dharma realm, just like the sunlight shining on the world. 'Lord' (Master), because one has obtained freedom over all dharmas, therefore is called 'Lord'. Now the Buddhas are having Vajrapani ask this Mahavairocana about the secret matters of mantra practice and phrases. 'The superior teaching says that one's own teachings are vast', because from the Dharma gate of one syllable (the one-syllable mantra) one penetrates all dharmas, and attains the equal body, speech, and mind of the Tathagatas of the ten directions and three times, which is inexhaustible, therefore it is called 'superior'. 'Teaching principles' are another name for rules, and Dharma is the meaning of rules. 'Because I made the vow for Bodhi in the past, the unsurpassed Bodhi proclaims that all my dharmas lead to Nirvana, the Buddhas and World Honored Ones of the present world know this', meaning that when we practiced the Bodhisattva path in the past, we also attained natural wisdom through such a mantra gate, and also expounded it in this way for all sentient beings, causing them all to reach great Nirvana. The causes and conditions of what I am saying now are very profound, and even those with minds cannot initiate questioning, let alone believe and understand. Only the Tathagatas of the ten directions, coming together to this Dharma, can serve as proof, and it will ultimately not be false. You have now obtained the traces of what we have practiced, therefore, you should ask the Tathagata again.' At that time, Vajrapani.
具德者。猶手所持如來智印。即是具足一切諸佛種種功德。皆同一味。所謂如來解脫之味。以彼智印同於如來故。言具德者也。時彼菩薩。由諸如來共所加持。以大歡喜。即得深知如來之語。亦知如來之心。先所不逮而未能問者。今皆自在能問如來。無有疑難也。今欲問如來。先嘆法界之德。而說偈言。是法無盡。亦無自性者。盡謂有始有終有生有滅。以有生滅故。即是有起盡之法。而今平等法界之性。離如是過。無有始終也。無生滅故。即是不可盡義也。無盡者即是無相之別名。由無盡故。一切諸法皆無自性。無有動搖無有變易亦無住處也。阿賴耶。是房義是盛受義。今平等法界中。無有如是受藏之相。故無住處也。若一切法皆無自性。即是無作。無作故無有生滅果報等。本來寂然常自寂滅之相。即同不思議解脫也。諸佛同位者。如此甚深寂滅之法。一切名言之所不及。更無可以為喻者。唯是佛同所證知。可以為喻。故言同於正覺也。然一切法。若但究竟無生無作也。言究竟者。即是無有諸乘分別差降一切聖人等位。便墮斷滅中證於實證。不能利益一切故。次復言。方便佛等。悲願轉無相教開發。覺悟如是相。由具方便故。能滿一切所愿。此方便者即是大悲願也。由此大悲願故能轉也(更問)於此無相法中。無人能
【現代漢語翻譯】 現代漢語譯本： 具德者，猶如手中所持的如來智印，即是具足一切諸佛的種種功德，都同一味道，這味道就是如來的解脫之味。因為這智印與如來相同，所以稱為具德者。當時那位菩薩，由於諸如來共同加持，以大歡喜心，立刻深刻地瞭解如來的語言，也瞭解如來的心意。先前所不能及而未能請問的，現在都能自在地請問如來，沒有任何疑問。現在想要請問如來，先讚歎法界的功德，而說偈語：『此法沒有窮盡，也沒有自性。』窮盡是指有開始有結束，有生有滅。因為有生滅，就是有起始和終結的法。而現在平等法界的本性，遠離這樣的過失，沒有始終。沒有生滅，就是不可窮盡的意義。無盡就是無相的別名。由於無盡，一切諸法都沒有自性，沒有動搖，沒有變易，也沒有住處。阿賴耶（Ālaya），是房子的意思，是盛裝承受的意思。現在平等法界中，沒有這樣的承受儲藏之相，所以沒有住處。如果一切法都沒有自性，就是無作。無作，所以沒有生滅果報等，本來寂然，常自寂滅之相，就等同於不可思議的解脫。諸佛同位者，如此甚深寂滅之法，一切名言都無法企及，再也沒有可以比喻的。唯有佛共同證知，可以作為比喻，所以說等同於正覺。然而一切法，如果只是究竟的無生無作，所謂究竟，就是沒有諸乘分別，沒有高低差別的聖人等位，就會墮入斷滅之中，只證得實證，不能利益一切眾生。接著又說：『方便佛等，以悲願轉無相之教，開發覺悟這樣的相。』由於具備方便，能夠滿足一切所愿。這方便就是大悲願。由於這大悲願，所以能夠轉變。（更問）在這無相法中，沒有人能夠... 現代漢語譯本： （Ālaya，音譯，意為『藏』或『儲藏處』）
【English Translation】 English version: One who possesses virtues is like holding the Tathagata's (Tathagata: 'Thus Gone One', an epithet of the Buddha) wisdom seal in their hand, which is to be replete with all the various merits of all the Buddhas, all of which have the same flavor, namely, the flavor of the Tathagata's liberation. Because this wisdom seal is the same as the Tathagata, it is called 'possessing virtues.' At that time, that Bodhisattva (Bodhisattva: an enlightened being who postpones their own nirvana to help others) , due to the blessings of all the Tathagatas, with great joy, immediately deeply understood the Tathagata's language and also understood the Tathagata's mind. What he could not reach before and could not ask, he can now freely ask the Tathagata without any doubt. Now wanting to ask the Tathagata, he first praises the virtues of the Dharma Realm (Dharma Realm: the totality of all things and phenomena) and says in verse: 'This Dharma is inexhaustible and without self-nature.' Inexhaustible refers to having a beginning and an end, having birth and death. Because there is birth and death, there is the Dharma of arising and ceasing. But now the nature of the equal Dharma Realm is far from such faults, without beginning or end. Without birth or death, it is the meaning of inexhaustible. Inexhaustible is another name for no-form. Because of inexhaustibility, all Dharmas have no self-nature, no movement, no change, and no dwelling place. Ālaya (Ālaya: storehouse consciousness), means house, means containing and receiving. Now in the equal Dharma Realm, there is no such appearance of receiving and storing, so there is no dwelling place. If all Dharmas have no self-nature, then they are uncreated. Because they are uncreated, there are no birth, death, karmic retribution, etc. Originally, they are in a state of stillness, constantly in a state of self-extinction, which is the same as inconceivable liberation. Those who are in the same position as the Buddhas, such profound and still Dharma, cannot be reached by all names and words, and there is nothing else that can be used as a metaphor. Only the Buddhas' common realization can be used as a metaphor, so it is said to be the same as perfect enlightenment. However, if all Dharmas are only ultimately unborn and uncreated, the so-called ultimate is that there is no distinction between the vehicles, no difference in the ranks of sages, etc., then they will fall into annihilation, only realizing the actual realization, unable to benefit all beings. Then it is said: 'Expedient Buddhas, etc., use compassion and vows to transform the formless teaching, developing and awakening such a form.' Because of having expediency, they can fulfill all wishes. This expediency is great compassion and vows. Because of this great compassion and vows, they can transform. (Further question) In this formless Dharma, no one can... English version: (Ālaya, transliteration, meaning 'store' or 'storehouse')
說無可表示。而能令一切得之也。亦自證得。當知是即大方便力也。此法無人能教授者。不由他悟而得證之。即是自覺無師之智自然成佛道。于道場現寂。覺如是法之實相也。此皆是偈語。后當飾之耳。複次若言法界無盡無終始者。即是于斷滅。不能為眾生作諸利益。何以故。已於生死作分限故。然是塵勞之儔。是如來種。若一切無生無性亦無住處。何能普應世間。作諸佛事耶。然諸菩薩有二事故。不墮斷滅中。謂大悲及方便。由有此故。能自開發也。之中雲開發者。謂菩提心自然開發也。若此言說表示。因他教悟。而能得如是自然無師之慧者。無有是處。所以者何。但因行者如實自覺。如實自觀無盡法界故。得如是實相之慧。非由他悟也。經意云。法相如是。故云如是相也。既得如是實相之法。即以此法大悲方便。而為眾生開示演說。然實不由他悟不從他傳得也。如盲人問乳色何似。乃至聞乳色如雪便生冷想。又聞如鶴便生動想。乃至以種種喻方便表示。終不能解。徒增心妄計而已。何以故。由彼自無明目故。第一義諦亦爾。若不如實自了知者。設他種種開導。終無得理也。若人自不開發如是內證之法。而為人說欲令他悟。亦無有是處。何以故。如有無足之人。呼召眾人作如是言。我當爲汝而登妙高山上。當知此人
【現代漢語翻譯】 現代漢語譯本： 言語無法完全表達，卻能使一切眾生領悟。這也能自我證得。應當明白這就是大方便力。此法無人能夠教授，不通過他人開悟而能證得，這就是自覺無師之智，自然成就佛道。在道場中示現寂滅，覺悟如此之法的實相。這些都是偈語，以後再加以修飾潤色。再者，如果說法界沒有窮盡也沒有起始，那就是落入了斷滅論，不能為眾生帶來各種利益。為什麼呢？因為已經在生死中設定了界限。然而，這些煩惱塵勞之輩，卻是如來的種子。如果一切都無生無性，也沒有住處，又怎麼能普遍應化世間，做各種佛事呢？然而，諸位菩薩因為有兩件事，所以不會墮入斷滅之中，那就是大悲心和方便力。因為有這些，才能自我開發。其中所說的『開發者』，是指菩提心自然開發。如果說這種言語表示，是因為他人教導開悟，才能得到如此自然無師的智慧，這是不可能的。為什麼呢？只因爲修行者如實地自覺，如實地觀照無盡法界，才能得到如此實相的智慧，不是通過他人開悟而得。經文的意思是，法相就是這樣，所以說『如是相』。既然得到了如此實相之法，就用這種法的大悲心和方便力，為眾生開示演說。然而實際上不是通過他人開悟，也不是從他人傳授而得到的。就像盲人問乳是什麼顏色，即使聽到乳的顏色像雪，也只是產生冰冷的感覺；又聽到像鶴，就產生動態的感覺。即使用種種比喻方便來表示，最終也不能理解，只是徒增心中的妄想而已。為什麼呢？因為他自己沒有明亮的眼睛。第一義諦也是這樣，如果不真實地自我了知，即使他人種種開導，最終也無法理解。如果有人自己不開發這種內證之法，卻為他人說法，想要讓他人開悟，也是不可能的。為什麼呢？就像一個沒有腳的人，呼喚眾人說：『我將為你們登上妙高山（Sumeru Mountain）。』應當知道這個人 是做不到的。
【English Translation】 English version: It cannot be fully expressed by words, yet it enables all beings to attain it. It is also self-realized. Know that this is the great power of skillful means (Upaya). This Dharma cannot be taught by anyone; it is attained without the enlightenment of others, which is the self-aware wisdom without a teacher, naturally accomplishing the Buddha path. Manifesting stillness in the Bodhi-mandala (place of enlightenment), awakening to the true nature of such a Dharma. These are all verses, which will be embellished later. Furthermore, if it is said that the Dharma Realm (Dharmadhatu) is endless and without beginning or end, then it falls into annihilationism (Ucchedavada), unable to bring various benefits to sentient beings. Why? Because it has already set limits in birth and death. However, these beings of defilements and afflictions are the seeds of the Tathagata (Thus Come One). If everything is without birth, without nature, and without a dwelling place, how can it universally respond to the world and perform various Buddha activities? However, the Bodhisattvas, because of two things, do not fall into annihilationism: great compassion (Mahakaruna) and skillful means (Upaya). Because of these, they can develop themselves. The 'developer' mentioned within refers to the natural development of the Bodhicitta (mind of enlightenment). If this verbal expression is due to the enlightenment of others' teachings, and one can attain such natural wisdom without a teacher, it is impossible. Why? Only because the practitioner truly self-awakens, truly contemplates the endless Dharma Realm, can one attain such wisdom of true nature, not through the enlightenment of others. The meaning of the Sutra is that the Dharma-character is like this, hence it is said 'suchness'. Since one has attained such Dharma of true nature, one uses this Dharma of great compassion and skillful means to reveal and explain it to sentient beings. However, in reality, it is not attained through the enlightenment of others, nor is it received from the transmission of others. It is like a blind person asking what the color of milk is like, and even if they hear that the color of milk is like snow, they only generate a cold feeling; and if they hear it is like a crane, they generate a dynamic feeling. Even with various metaphors and skillful means to express it, they ultimately cannot understand, only increasing the delusions in their mind. Why? Because they themselves do not have bright eyes. The ultimate truth (Paramartha-satya) is also like this; if one does not truly self-know it, even with various guidance from others, one will ultimately not understand. If a person does not develop such inner realization of the Dharma themselves, yet speaks to others wanting to enlighten them, it is also impossible. Why? It is like a person without feet calling out to everyone, saying, 'I will ascend Mount Meru (Sumeru Mountain) for you.' Know that this person cannot do it.
。必為智者之所輕笑也。何以故。若自無足者。尚不能自登如是妙高山王少分高處。況能為一切而登彼頂耶。又如有人自未能渡大海波浪。而謂他言。我當渡汝令達彼岸。當知亦是無有得理也。行人亦如是。若自未覺無師之慧。而欲令他聞法得悟。必無此理也。時金剛主以此。偈嘆如來已。次說優陀那偈而以問佛。烏陀那是總攝義也。以一偈之義。而攝無盡法界離相之法無量法義。故言攝也。嘆說偈已。念彼未來世眾生。修真言行者。於此大悲藏生漫荼羅有所闕故。不得疾成無上菩提故。次第問佛秘要方便也。斷一切疑者。若不能普斷眾生種種疑網。則不名一切智人。以於一切法中自離疑網。方能斷他疑網也。今佛既自斷一切疑網。是故我今請問。愿為斷疑也。離熱惱者。言永斷三毒根也。今為一切眾生故。請問導師。以於一切法中。而能引導令至佛慧故。名大導師也。
大毗盧遮那成佛經疏卷第十四 大正藏第 39 冊 No. 1796 大毗盧遮那成佛經疏
大毗盧遮那成佛經疏卷第十五
沙門一行阿阇梨記
秘密漫荼羅品第十一之餘
複次即以偈頌次第問佛。今次列之。未結偈句也。漫荼羅何者先作(謂漫荼羅有多種事。當先作何者也。謂先作何事)阿阇梨有幾種(亦說
【現代漢語翻譯】 現代漢語譯本：必定會被智者所輕視嘲笑。為什麼呢？如果自己是沒有腳的人，尚且不能自己登上須彌山王（Sumeru Mountain King，佛教宇宙觀中的聖山）少許高的地方，又怎麼能爲了所有人而登上山頂呢？又比如有人自己都不能渡過大海的波浪，卻對別人說：『我應當渡你到達彼岸。』應當知道這也是沒有道理的。修行人也是這樣，如果自己沒有覺悟到無師自通的智慧，卻想要讓別人聽聞佛法而開悟，必定沒有這樣的道理。當時金剛手（Vajrapani，佛教護法神）用這些偈頌讚嘆如來之後，接著說了優陀那偈（Udana，佛經中的自說偈）來請問佛。烏陀那的意思是總攝義，用一個偈頌的意義，來總攝無盡法界遠離相的佛法無量法義，所以說是總攝。讚歎說完偈頌后，考慮到未來世修習真言的修行者，因為在這個大悲藏生曼荼羅（Mahakarunagarbha-mandala，大悲胎藏生曼荼羅）有所缺失的緣故，不能快速成就無上菩提的緣故，依次請問佛陀秘密的方便法門。斷除一切疑惑的人，如果不能普遍斷除眾生種種疑惑，就不稱為一切智人。因為對於一切法中自己遠離疑惑，才能斷除他人疑惑。現在佛既然已經自己斷除一切疑惑，所以我現在請問，希望佛能為我斷除疑惑。遠離熱惱的人，是指永遠斷除貪嗔癡三毒的根本。現在爲了所有眾生的緣故，請問導師，因為對於一切法中，能夠引導眾生到達佛的智慧，所以稱為大導師。 《大毗盧遮那成佛經疏》卷第十四 大正藏第39冊 No. 1796 《大毗盧遮那成佛經疏》
現代漢語譯本：《大毗盧遮那成佛經疏》卷第十五 沙門一行阿阇梨 記 秘密曼荼羅品第十一之餘 再次用偈頌依次請問佛陀，現在依次列出這些偈頌，還沒有總結偈頌的句子。曼荼羅（Mandala，壇城）應該先做什麼？（意思是曼荼羅有很多種做法，應當先做哪一種？也就是先做什麼事）阿阇梨（Acharya，阿阇梨，導師）有幾種？（也說
【English Translation】 English version: It will surely be ridiculed by the wise. Why? If one is without feet, they cannot even climb a small portion of the wondrous Mount Sumeru (Sumeru Mountain King, the sacred mountain in Buddhist cosmology), how can they climb to the top for everyone? Furthermore, if someone cannot even cross the waves of the great ocean, yet says to others, 'I shall ferry you to the other shore,' know that this is also unreasonable. It is the same for practitioners. If they have not awakened to the wisdom of self-taught knowledge, yet wish to enable others to hear the Dharma and attain enlightenment, there is certainly no such reason. At that time, Vajrapani (Vajrapani, a Buddhist protector deity) praised the Tathagata with these verses, and then spoke the Udana verses (Udana, self-spoken verses in Buddhist scriptures) to ask the Buddha. The meaning of Udana is to summarize the meaning, using the meaning of one verse to summarize the immeasurable Dharma meanings of the endless Dharma realm that is apart from appearances, so it is said to be a summary. After praising and reciting the verses, considering the future practitioners who cultivate mantras, because of deficiencies in this Mahakarunagarbha-mandala (Mahakarunagarbha-mandala, the Womb Realm Mandala of Great Compassion), they cannot quickly attain unsurpassed Bodhi, so they sequentially ask the Buddha for secret expedient methods. One who cuts off all doubts, if they cannot universally cut off the various doubts of sentient beings, they are not called an omniscient person. Because one is free from doubts in all Dharmas, they can cut off the doubts of others. Now that the Buddha has cut off all doubts, therefore I now ask, hoping that the Buddha will cut off my doubts. One who is free from heat and affliction refers to the eternal cutting off of the roots of the three poisons of greed, hatred, and ignorance. Now, for the sake of all sentient beings, I ask the teacher, because in all Dharmas, they can guide sentient beings to the wisdom of the Buddha, therefore they are called the Great Teacher. 《Commentary on the Mahavairocana Sutra》, Volume 14 Taisho Tripitaka, Volume 39, No. 1796, 《Commentary on the Mahavairocana Sutra》
English version: 《Commentary on the Mahavairocana Sutra》, Volume 15 Recorded by Shramana Ichigyō Acharya Remaining of Chapter 11, Secret Mandala Again, using verses to sequentially ask the Buddha, now these verses are listed in order, the concluding verses have not yet been summarized. What should be done first for the Mandala (Mandala, sacred circle)? (Meaning there are many ways to make a Mandala, which one should be done first? That is, what should be done first?) How many kinds of Acharyas (Acharya, teacher) are there? (Also says
之也)弟子復有幾種(大牟尼亦說)云何知地勢。問地好惡(謂好地取地上中下成就等)云何簡擇地。既擇已云何作凈(唯有三問更問)作凈已。云何安住(雖作凈了。恐復為障者所惱。故問云何而得安住也。)唯有三問更問云何為弟子作凈。愿佛說(前問有幾種弟子。今既得弟子已問先為何事也)凈已之相復云何(此中問師問地問弟子。三事三句問也)問用何護。地作護復云何(亦問師自作護及護地護弟子有三問)加持地復云何。結護持等有多義。亦問三事云何初作用(謂持地護凈竟緣壇所應作事。此中所作事有二種。外所作事謂緣造壇眾事內所作事。謂師自觀其身如大日如來等種種瑜伽之法也)用何真言等法也。為先作護為先凈除。即問前事先後也。此二事是作用。線為幾種。量地復云何(謂用線量地。併合線)用線作界分也。供養復有幾種。云何華香等(此中更有涂香燈等及寶網寶樓樹等種種獻供之物任準例而作所以言等。等者多聲也)問獻香花有何方法。花合奉獻誰(謂花有若干。所應獻之尊亦有差別也。獻佛用何花。菩薩天等用何也)香等亦然(準法而問)獻食等(食有上中下差別也)護摩云何作問獻佛及護摩有何次第列。法則即是次第。此是名通也。云何奉諸尊座(佛菩薩八部等座。合坐何物云何獻也)
【現代漢語翻譯】 現代漢語譯本 弟子又有幾種（大牟尼也這樣說），如何瞭解地勢？詢問土地的好壞（指好地分為地上、中、下等成就），如何選擇土地？選好之後如何做凈化（只有三個問題再問），凈化之後，如何安住（即使做了凈化，恐怕還會被障礙者所惱，所以問如何才能安住）。只有三個問題再問，如何為弟子做凈化？希望佛陀解說（前面問有幾種弟子，現在既然有了弟子，就問先做什麼事）。凈化后的相又如何（這裡問師、問地、問弟子，三件事三個問題）。 問用什麼來防護？為土地做防護又如何（也問師父自己做防護以及防護土地、防護弟子，有三個問題）。加持土地又如何？結界防護等有很多意義。也問三件事如何開始作用（指持地、護凈之後，圍繞壇城所應該做的事。這裡所做的事有兩種：外在所做的事指圍繞建造壇城的各種事宜，內在所做的事指師父自己觀想自身如大日如來等種種瑜伽之法）。用什麼真言等法？ 是先做防護還是先凈化清除？即問前面兩件事的先後順序。這兩件事是作用。線有幾種？測量土地又如何（指用線測量土地，併合併線），用線來劃分界限。供養又有幾種？如何用鮮花香等（這裡還有涂香、燈等以及寶網、寶樓樹等種種獻供之物，按照準則來做，所以說『等』，『等』表示多種聲音）。問獻香花有什麼方法？鮮花適合奉獻給誰（指鮮花有若干種，所應該獻的尊者也有差別。獻佛用什麼花，菩薩、天等用什麼花）。香等也是這樣（按照準則來問）。獻食物等（食物有上、中、下等差別）。護摩如何做？問獻佛以及護摩有什麼次第排列。法則就是次第。這是名稱的通用說法。如何奉獻諸尊的座位（佛、菩薩、八部等座，適合坐什麼東西，如何獻上）。
【English Translation】 English version And how many kinds of disciples are there? (The Great Sage also speaks of this.) How does one understand the lay of the land? Asking about the goodness or badness of the land (meaning good land is categorized into superior, medium, and inferior achievements). How does one select the land? Once selected, how does one purify it? (Only three questions are asked again.) Once purified, how does one dwell securely? (Even after purification, there is fear of being troubled by obstructors, hence the question of how to dwell securely.) Only three questions are asked again: How does one purify for the disciples? May the Buddha explain (Previously asked about the kinds of disciples, now that there are disciples, the question is what to do first). What is the appearance of purification? This includes questions about the teacher, the land, and the disciples, three matters in three questions. What is used for protection? How is protection done for the land? (Also asking about the teacher protecting themselves, protecting the land, and protecting the disciples, there are three questions.) How is the land blessed? Consecration and protection have many meanings. Also asking how the three matters are initially acted upon (referring to what should be done after holding the land and purifying, concerning the mandala. There are two kinds of actions: external actions referring to various matters surrounding the construction of the mandala, and internal actions referring to the teacher visualizing themselves as Mahavairocana Buddha and various other yogic practices). What mantras and methods are used? Is protection done first or purification and removal first? This asks about the order of the previous two matters. These two matters are actions. How many kinds of cords are there? How is the land measured? (Referring to measuring the land with cords and joining the cords.) Using cords to delineate boundaries. How many kinds of offerings are there? How are flowers and incense used? (Here there are also scented oils, lamps, and various offerings such as jeweled nets, jeweled pavilions, trees, etc., which should be done according to the rules, hence the word 'etcetera,' which indicates multiple sounds.) Asking what methods are there for offering flowers and incense? To whom are the flowers suitable to be offered? (Referring to flowers of various kinds, and the deities to whom they should be offered differ. What flowers are used for offering to the Buddha, and what flowers are used for bodhisattvas and devas?) The same applies to incense (asking according to the rules). Offering food, etcetera (Food has superior, medium, and inferior distinctions). How is the homa performed? Asking what is the order of offering to the Buddha and performing the homa. The rules are the order. This is a general term. How are the seats of the various deities offered? (Seats for Buddhas, bodhisattvas, the Eight Classes of beings, etc. What is suitable to sit on, and how is it offered?)
法教。法則方法次第軌儀皆得。顯形色等(顯謂諸尊青黃赤白等。形謂坐立大小之事。色相貌也。謂喜笑忿怒寂靜住之類)此三問也愿次第說。不與法則同諸尊印及以自座(謂自常唸誦之座也。謂茅席等。愿導師說也)印復從何處生。說此印復作何用(如世作印。為王等令他信用不疑真偽故。今如來印復云何耶)其印名號復云何。得故名為印(欲得知也)灌頂有幾種(欲得知解也)三昧耶有幾種。持誦者劑幾時(準有三問)持誦者勤修真言門。幾日得成菩薩道。一切智者愿說也。幾時應見諦(謂于真言門得如實知見也。合義得時也)悉地有幾種(欲得解)幾時悉地生。及說悉地時(準有三問)云何升太虛空。云何身秘密(準有二問)云何不捨此身。而得成天仙身。成就已種種變化云何生(謂一切事隨念皆得成。從何處得生此耶。從自心耶從他耶)種種諸變化誰生。彼復從何得生也。日月火方執曜時分等諸不祥雲何除(日月為變成火災或方所有怪。宿是廿八宿星是眾星)及生死受苦。彼起者云何悉令除滅也。不有是除義。云何行者常與諸佛同會一處。護摩有幾種。此中問護摩時須用幾種火。欲得知也。火中增威是增益法也。復有幾。此增威。如花等一切處用也。尊異類諸尊性(謂佛菩薩八部形及性類)須識本性忿寂喜等
【現代漢語翻譯】 現代漢語譯本 法教。所有法則、方法、次第、軌儀都想了解。諸尊的顯現形色等（顯現指的是諸尊的青黃赤白等顏色，形指的是坐立大小等姿勢，色相指的是喜笑忿怒寂靜等表情）。這三個問題，希望您能依次解說。還有不與法則相同的諸尊手印以及自己的座位（指自己常唸誦的座位，如茅席等，希望導師解說）。手印又是從何處產生的？請說一說這手印有什麼作用（就像世間製作印章，是爲了讓國王等人信任，不懷疑真假，那麼如來的手印又是怎樣的呢）？這手印的名稱又是什麼？得到手印的緣故，所以叫做『印』（想要了解）。灌頂有幾種？（想要了解）三昧耶有幾種？持誦者需要多久才能完成？（總共有三個問題）持誦者勤奮修持真言法門，需要多少天才能成就菩薩道？一切智者，希望您能解說。需要多久才能見到真諦（指在真言法門中得到如實的知見，合起來就是得到真諦的時間）？悉地有幾種？（想要了解）什麼時候悉地才會產生？以及解說悉地的時間（總共有三個問題）。如何升到太虛空？如何使身體變得隱秘？（總共有兩個問題）如何不捨棄這個肉身，而得到天仙之身？成就之後，種種變化又是如何產生的（指一切事情隨心所欲都能成就，這些是從哪裡產生的？是從自己的心，還是從其他地方）？種種變化是誰產生的？它們又是從何處產生的？日月、火、方位、星宿、時辰等各種不祥之事，要如何消除（日月變成火災，或者方位上出現怪異，星宿指的是二十八星宿，星是眾星）？以及生死所受的痛苦，這些痛苦的根源是什麼？要如何才能全部消除？有沒有消除的方法？修行者要如何才能常與諸佛同在一處？護摩有幾種？這裡想問護摩時需要用幾種火？想要了解。在火中增加威力的增益法，又有幾種？這種增加威力的方法，如花等，在所有地方都能使用嗎？諸尊的類別不同，諸尊的本性（指佛、菩薩、八部眾的形象和本性），需要認識其本性是忿怒、寂靜還是喜悅等。
【English Translation】 English version The Dharma teaching. I wish to understand all the rules, methods, sequences, and rituals. The manifested forms and colors of the deities (manifested refers to the blue, yellow, red, white, etc. colors of the deities; form refers to the postures of sitting, standing, large, and small; color and appearance refer to expressions such as joy, laughter, anger, tranquility, etc.). I wish you would explain these three questions in order. Also, the mudras (hand gestures) of the deities that are not the same as the rules, and one's own seat (referring to the seat one usually recites on, such as a straw mat, etc., I hope the guide will explain). Where do the mudras originate from? Please explain what these mudras are used for (just like making seals in the world, it is to make the king and others trust and not doubt the authenticity, so what are the Tathagata's mudras like)? What are the names of these mudras? Because of obtaining the mudras, it is called 'mudra' (wanting to know). How many kinds of abhiseka (initiation) are there? (wanting to know) How many kinds of samaya (vows) are there? How long does it take for the practitioner to complete? (There are a total of three questions) How many days does it take for a practitioner who diligently cultivates the mantra path to attain the Bodhisattva path? All-knowing one, I hope you can explain. How long does it take to see the truth (referring to obtaining true knowledge and insight in the mantra path, which together means obtaining the truth)? How many kinds of siddhi (accomplishments) are there? (wanting to know) When will siddhi arise? And explain the time of siddhi (there are a total of three questions). How to ascend to the vast emptiness? How to make the body secret? (There are a total of two questions) How to not abandon this physical body and obtain the body of a celestial being? After accomplishment, how do all kinds of transformations arise (referring to the ability to accomplish everything at will, where do these come from? From one's own mind, or from other places)? Who produces all kinds of transformations? Where do they originate from? How to eliminate all kinds of inauspicious things such as the sun, moon, fire, directions, constellations, and times (the sun and moon turning into fire disasters, or strange things appearing in the directions, constellations referring to the twenty-eight constellations, stars are all the stars)? And the suffering experienced in birth and death, what is the root of these sufferings? How can they all be eliminated? Is there a way to eliminate them? How can practitioners always be in the same place as all the Buddhas? How many kinds of homa (fire ritual) are there? Here I want to ask how many kinds of fire are needed when performing homa? Wanting to know. How many kinds of increasing power methods are there that increase power in the fire? Can this method of increasing power, such as flowers, be used in all places? The categories of the deities are different, the nature of the deities (referring to the forms and nature of Buddhas, Bodhisattvas, and the eight classes of beings), it is necessary to recognize whether their nature is wrathful, peaceful, or joyful, etc.
。愿導師說。無餘世界及與出世間果。是有幾其數如何(出世謂佛菩薩。世間謂八部等得成就時量及果及數皆云何有六問也)復問世間出世三昧云何也。俱有殊勝定。並前為八。作業成就在。何處問成就受果在何方所。其未成者亦如是。問不成就。復云何時能離業生故得解脫。時金剛藏乘十方佛威神。說偈問佛故。彼真言行菩薩有所闕少。法要方便未周備故答。時一切智毗盧遮那世尊離眾惱者。聞彼所問秘要之事。而嘆之言善哉善哉勤勇大心。是一切時中大也。大心大愿大行等。秘密漫荼羅配尊位決者。謂決定安列諸聖者坐位等也。秘密者。即是如來秘奧之藏。久默斯要如優曇華。時乃說之茍非其人則不虛授。不同顯露常教也。漫荼羅。是具種種德義。即是如來秘密之德。如是秘密之德。如蓮華開敷而自莊嚴。配尊位決者。是抉擇義也。如是蓮花秘密之藏。分別種種分位。所應作事皆抉擇之也。決謂定說也。大悲根原。從大悲根本生髮。大乘無上諸佛最秘者。謂此漫荼羅。即是無上大乘根原也。謂此菩提之心。以大悲而為根本。亦如胎藏。故言根本也。乘者。謂真言行菩薩事。由是具足方便故。行大直道。一向無留難得至於真實。猶如乘調良之乘行大直道至於大城。此即是諸佛最上秘要之法。若廣說者。盡未來劫亦不
可盡。今但以方便而略說之。今於一言亦具一切義味。故名略說也。是佛密事。汝能問之我當略說也。已先嘆法許為略說。次即隨彼所問次第答之也。佛告金剛手。諦聽大力漫荼羅十二支句生明王大力。漫荼羅初業先答也。先當作之者。此即如上所說十二支句生(從十二支援句生此大力明生)十二句法界體。彼應最初作明王也。由此明王。悉攝一切世出世間所有。初作壇。應先住彼明王三昧。王者只是大日也。此謂心中置十二字中最初字。取最初字以持身也。真言悉于中攝盡故。欲作漫荼羅。要須先誦也謂將造漫荼羅時。要須先誦。然後即住瑜伽。瑜伽即是此明王應理之行也。既住瑜伽。當正觀察。今此所作宜以何事。謂隨五部。如上所說五字差別之用。或方或圓三角半月等類。于上中下壇宜作何用。弟子根性云何。如是等種種皆知方可作也。然此中於真言王中。分別種種差別之事。猶未明瞭。更問之。複次先知即有二種。由是見諦之師。能于如是真言王中。見一切根緣通達無障礙。若未見諦師。即須依教及於師所傳。所傳旨趣而觀察之。亦其次也。既觀察知已。隨所應作事而為作之。故先須此真言王也。以本三昧持身已先知識瑜伽道。然後隨意作諸事業也。然以秘釋之。此十二真言王。即是金剛三昧。必菩薩坐道場
【現代漢語翻譯】 現代漢語譯本 可以窮盡地講述。現在只是用方便的方式來簡略地說說。現在在一句話中也具備一切意義和味道，所以稱為簡略地說。這是佛的秘密事，你能問，我就應當簡略地說說。已經先讚歎了法，允許簡略地說，接下來就按照他們所問的次序來回答。 佛告訴金剛手（Vajrapani，持金剛杵的菩薩）：仔細聽，大力漫荼羅（Mahabala-mandala，具有強大力量的壇城）十二支句生明王（Dvadasanga-vak-jata-vidyaraja，從十二支句產生的明王）的大力。漫荼羅的初步事業，先回答這個問題。先應當做的事情，這就是如上面所說的十二支句生（從十二支援句生出此大力明）十二句法界體。他應當最初做明王。由此明王，全部攝取一切世間和出世間所有。最初製作壇城，應當先安住于彼明王三昧（Samadhi，禪定）。王者只是大日（Mahavairocana，大日如來）。這指的是心中放置十二字中的最初的字，取最初的字來持身。真言全部于其中攝取窮盡，所以想要製作漫荼羅，必須要先誦唸，指的是將要建造漫荼羅時，必須要先誦唸，然後就安住于瑜伽（Yoga，相應）。瑜伽就是此明王應理之行。既然安住于瑜伽，應當正確觀察，現在所作的適宜用什麼事，指的是隨五部，如上面所說的五字差別的用處，或者方形或者圓形或者三角形或者半月形等等。在上中下壇適宜作何用，弟子根性如何，像這樣等等種種都知道才可以製作。 然而這其中於真言王中，分別種種差別的事情，還未明瞭，再問問。再次，先知道有兩種，由此是見諦的師父，能于如是真言王中，見一切根緣通達無障礙。如果未見諦的師父，就必須依靠教法以及師父所傳授的，所傳授的旨趣而觀察之，這也是其次的。既然觀察知道了，隨著所應當作的事情而為之。所以先需要此真言王。以本三昧持身，已經先知識瑜伽道，然後隨意作各種事業。然而用秘密的方式解釋，這十二真言王，就是金剛三昧（Vajra-samadhi，金剛禪定），必定是菩薩坐在道場。
【English Translation】 English version It can be exhaustively explained. Now, I will only briefly explain it in a convenient way. Now, a single word also contains all meanings and flavors, so it is called a brief explanation. This is the secret matter of the Buddha. If you can ask, I should briefly explain it. The Dharma has already been praised first, allowing for a brief explanation, and then I will answer in the order of what they ask. The Buddha told Vajrapani (Vajrapani, the bodhisattva holding the vajra): Listen carefully, the power of the Mahabala-mandala (Mahabala-mandala, mandala with great power) Dvadasanga-vak-jata-vidyaraja (Dvadasanga-vak-jata-vidyaraja, the wisdom king born from the twelve-limbed sentences). The initial work of the mandala, answer this question first. What should be done first is the Dvadasanga-vak-jata (from the twelve supporting sentences, this great power is born) twelve-sentence Dharmadhatu body as mentioned above. He should first make the Vidyaraja (wisdom king). By this Vidyaraja, all worldly and otherworldly things are completely taken in. When making the mandala for the first time, one should first dwell in that Vidyaraja Samadhi (Samadhi, meditation). The king is just Mahavairocana (Mahavairocana, the Great Sun Tathagata). This refers to placing the first character of the twelve characters in the heart, and taking the first character to hold the body. All mantras are completely taken in, so if you want to make a mandala, you must recite it first, which means that when you are about to build a mandala, you must recite it first, and then dwell in Yoga (Yoga, correspondence). Yoga is the reasonable practice of this Vidyaraja. Since you dwell in Yoga, you should observe correctly, what is appropriate to do now, which refers to following the five sections, such as the different uses of the five characters mentioned above, or square or round or triangular or crescent-shaped, etc. What is appropriate to do in the upper, middle, and lower altars, what is the disciple's nature, and so on, you must know all of these before you can make it. However, among these, the various differences in the Mantra King are not yet clear, ask again. Again, knowing first has two types. Therefore, the teacher who has seen the truth can see all the roots and conditions in such a Mantra King and have unobstructed access. If the teacher who has not seen the truth must rely on the teachings and what the teacher has taught, and observe the purpose of what has been taught, which is also secondary. Since you have observed and know, do it according to what should be done. So first you need this Mantra King. Holding the body with the original Samadhi, you already know the Yoga path first, and then do various things at will. However, explaining it in a secret way, these twelve Mantra Kings are the Vajra-samadhi (Vajra-samadhi, Vajra meditation), and it must be the Bodhisattva sitting in the Bodhimanda (enlightenment place).
入于金剛界故。則蒙十方諸佛同時灌頂所共加持。得入佛位。入佛位者。即是成就大悲藏生大漫荼羅究竟義也。金剛手猶入此真言王故。亦於此經中。得蒙十方諸佛同所加持。今更抉擇大悲之藏。若不如是。何能獲得諸佛灌頂同如來法王之位耶。然造漫荼羅法。先須阿阇梨。故次答也。應知師有二種。凡師位者。須具解真言及印本尊之相。于中一一了達無疑。了知上中下法差別之相。然彼復有二種分。分者為二也。一者解深秘。二者通略。所謂深者。能了知深廣也。謂得真言行中三昧之行善知理趣。廣解大乘堪受付囑。此中堪受付囑者謂善知時宜瞭解根性。堪授者。則為不請之友。令其不失大事因緣。未堪者。即將護其意。更于余深法中示教利喜。由此名為堪委付也。當知即是佛之長子。由見諦故見法。謂見現世果報也故不取諸法相。離於心量分別之境。故名離也。謂離現世利直求佛道也。當知此師。即是蒙十方佛現前。各申右手而摩其頂。以法灌頂而付法藏也。第二師者。但得現法中利也。世間成就之益。癡句中加有緣念也。為彼而造壇也。然亦具解造漫荼羅等種種方便。無有錯謬。蒙師灌頂以下。是重說深行師也。灌頂。得阿阇梨位。亦名佛所印可也。由彼于漫荼羅中親對諸尊。而受灌頂師位故。印可也。當知此
【現代漢語翻譯】 現代漢語譯本：進入金剛界，就能蒙受十方諸佛同時灌頂加持，得以進入佛位。進入佛位，就是成就大悲藏生大曼荼羅（Mahakarunagarbhodbhava-mandala）的究竟之義。金剛手（Vajrapani）也是因為進入此真言王（mantraraja），才在此經中蒙受十方諸佛共同加持。現在更要抉擇大悲之藏，如果不是這樣，怎麼能獲得諸佛灌頂，如同如來法王之位呢？然而，造曼荼羅法，首先需要阿阇梨（Acarya，導師），所以接下來回答這個問題。應當知道，阿阇梨有兩種。凡是阿阇梨，必須完全理解真言和印，以及本尊（Iṣṭa-devatā）的形象，對其中的每一個細節都了達無疑，瞭解上、中、下法的差別之相。然而，阿阇梨又有兩種區分，區分就是分為兩種：一種是理解深奧秘密的，一種是通達簡略的。所謂深奧的，是能夠了知深廣的。也就是在真言行中獲得三昧（Samadhi）之行，善於瞭解理趣，廣泛理解大乘，堪以接受付囑。這裡所說的堪以接受付囑，是指善於瞭解時機，瞭解根性。對於堪以傳授的人，就做不請之友，使他不失去大事因緣；對於尚未堪以傳授的人，就守護他的心意，在其他的深奧法門中進行開示，使他歡喜。因此稱為堪以委付。應當知道，這樣的阿阇梨就是佛的長子，因為見到真諦而見到法，也就是見到現世的果報，所以不執取諸法之相，遠離心量分別的境界，所以稱為遠離。也就是遠離現世的利益，直接追求佛道。應當知道，這樣的阿阇梨，就是蒙受十方諸佛現前，各自伸出右手來摩他的頭頂，以法灌頂而付與法藏。第二種阿阇梨，只是得到現法中的利益，也就是世間成就的利益，在愚癡的語句中加入緣念。爲了他們而建造壇場。蒙受阿阇梨灌頂以下，是再次說明深行阿阇梨。灌頂，得到阿阇梨的地位，也稱為佛所印可。因為他在曼荼羅中親自面對諸尊，而接受灌頂阿阇梨的地位，所以是印可。應當知道，這樣的阿阇梨 現代漢語譯本：
【English Translation】 English version: Entering the Vajra realm, one will receive simultaneous Abhisheka (灌頂, empowerment) and blessings from all Buddhas of the ten directions, thus attaining Buddhahood. Attaining Buddhahood means achieving the ultimate meaning of the Mahakarunagarbhodbhava-mandala (大悲藏生大漫荼羅, Mandala born from the Great Compassion Treasury). Vajrapani (金剛手, Diamond Hand) also entered this Mantra King (真言王, King of Mantras), and thus received blessings from all Buddhas of the ten directions in this scripture. Now, we must further discern the Treasury of Great Compassion. If not, how can one obtain the Abhisheka of all Buddhas and the position of the Dharma King like the Tathagata (如來)? However, to create a Mandala (漫荼羅), one must first have an Acarya (阿阇梨, teacher), so this question is answered next. It should be known that there are two types of Acaryas. An Acarya must fully understand the Mantra (真言) and Mudra (印, hand gesture), as well as the form of the Ishta-devata (本尊, chosen deity), understanding every detail without doubt, and understanding the differences between the superior, intermediate, and inferior Dharmas. However, there are also two distinctions among Acaryas: one who understands profound secrets and one who understands generally. The so-called profound Acarya is one who can understand deeply and broadly, meaning one who attains Samadhi (三昧, meditative absorption) in Mantra practice, is skilled in understanding the principles, broadly understands Mahayana (大乘, Great Vehicle), and is worthy of receiving entrustment. Being worthy of receiving entrustment means being skilled in understanding the timing and the nature of beings. For those who are worthy of being taught, be an uninvited friend, so that they do not lose the great cause and condition. For those who are not yet worthy, protect their minds and teach them joyfully in other profound Dharmas. Therefore, this is called being worthy of entrustment. Know that such an Acarya is the eldest son of the Buddha, seeing the Dharma through seeing the truth, meaning seeing the karmic results in this life, so one does not grasp the characteristics of all Dharmas, being apart from the realm of mental discrimination, therefore called being apart. Meaning being apart from worldly benefits and directly seeking the Buddha path. Know that this Acarya is one who is blessed by all Buddhas of the ten directions appearing before him, each extending their right hand to touch his head, bestowing the Dharma Abhisheka and entrusting the Dharma Treasury. The second type of Acarya only obtains benefits in the present Dharma, meaning the benefits of worldly achievements, adding the thought of conditions in foolish words, and building an altar for them. Receiving Abhisheka from the Acarya and below is a restatement of the Acarya of profound practice. Abhisheka, attaining the position of Acarya, is also called being approved by the Buddha. Because he personally faces all the deities in the Mandala and receives the position of Abhisheka Acarya, it is an approval. Know that this Acarya English version:
中蒙佛灌頂者。為深秘之師。蒙世間人師之所授者。為顯略阿阇梨也。金剛藏所問。皆是緣漫荼羅所須。佛亦次第以偈答之。此偈今未斷句。后當飾文也。佛答師以次答弟子之相。所以然者。雖但有師而無弟子。則闕傳法之緣。令佛種不得相續故。次分別弟子之相有其四種也。一者時念誦弟子。二者非時。三者時非時俱。四者時非時俱非。此謂四也。所謂時者。如弟子求阿阇梨而請真言行法。師若是見諦者。自當照彼境緣。知其堪任於事。授與其行法令作唸誦。限若干時當得成就。更作成就方便。若世間師者。雖不現鑒前機。但依教而作。令弟子唸誦。祈境界交感之相。師亦自唸誦。若相應者。弟子得境界許受法。時師亦自當知之。既得相應授其法行。亦令如上唸誦。此亦具有方軌也(更問)非時者。亦如前法令修真言之行。當於某時而得合成就也。如時法驗不成。須加作加行。故名非時也。時非時俱者。雖如上受師言教。然未得如法依行。未至成就之時。此不在時亦不在非時。如在學地。故名俱句也。俱非者。但發心歸依。然都未有次第。師雖已攝取之。然待時待緣。有所未具未得與彼真言法要。故名俱非也。複次具足諸相者。相有二種。一者外相。謂支分等無有闕減。如前當廣說之。二內教。一一能如法修行。如
【現代漢語翻譯】 現代漢語譯本： 中蒙佛灌頂者，是深秘之師。蒙受世間人師傳授者，是顯略阿阇梨（Acharya，導師）。金剛藏所問，都是關於建立曼荼羅（Mandala，壇場）所需要的。佛也依次用偈頌回答。這些偈頌現在還沒有斷句，以後應當修飾潤色。佛回答師父，依次回答弟子的相狀。之所以這樣，是因為即使只有師父而沒有弟子，就缺少了傳法的因緣，使得佛種不能相續。接下來分別弟子的相狀，有四種：第一種是按時念誦的弟子，第二種是非按時念誦的弟子，第三種是按時和非按時都念誦的弟子，第四種是按時和非按時都不念誦的弟子。這就是所說的四種。所謂按時，比如弟子求阿阇梨（Acharya，導師），請求傳授真言行法。師父如果是見諦者，自然會觀察弟子的根器和因緣，知道他堪能勝任此事，就傳授給他行法，令他作唸誦，限定若干時間應當得到成就，並進一步提供成就的方便。如果是世間師父，雖然不能立即鑑別弟子的根機，但可以依照教法而行，令弟子唸誦，祈求境界交感之相。師父自己也念誦。如果相應，弟子得到境界允許接受法，這時師父也自然應當知道。既然得到相應，就傳授給他法行，也令他如上唸誦。這其中也具有一定的規矩（更進一步詢問）。非按時，也如前面的方法，令弟子修行真言之行，期望在某個時候能夠合成就。如果按時修法沒有效果，就需要增加額外的修行，所以稱為非按時。按時和非按時都念誦，雖然如上接受師父的言教，但還沒有如法依教奉行，沒有達到成就的時候，這既不在按時，也不在非按時，如同在學習階段，所以稱為俱句。都不念誦，只是發心歸依，但完全沒有次第。師父雖然已經攝受了他，但等待時機和因緣，有所未具足，沒有給予他真言法要，所以稱為俱非。再次，具足各種相狀的人，相狀有兩種：一種是外相，指支分等沒有缺失減少，如前面應當詳細說明的。第二種是內教，指一一能夠如法修行，如…… ……
【English Translation】 English version: The one who initiates with Buddhist Abhisheka (灌頂, empowerment) is a profound and secret teacher. The one who receives teachings from a worldly teacher is a manifest and apparent Acharya (阿阇梨, teacher). The questions asked by Vajragarbha (金剛藏) are all related to the necessities for establishing a Mandala (漫荼羅, sacred space). The Buddha also answers them in verses, one by one. These verses are currently without punctuation; they should be embellished later. The Buddha answers the teacher, then answers about the characteristics of disciples in order. The reason for this is that even if there is only a teacher without disciples, the condition for transmitting the Dharma is lacking, preventing the Buddha-seed from continuing. Next, the characteristics of disciples are distinguished into four types: first, the disciple who recites mantras at the appointed time; second, the disciple who recites mantras at a non-appointed time; third, the disciple who recites mantras both at the appointed and non-appointed times; fourth, the disciple who recites mantras neither at the appointed nor non-appointed times. These are the four types mentioned. The so-called 'appointed time' refers to when a disciple seeks an Acharya (阿阇梨, teacher) and requests the practice of mantra. If the teacher is one who has attained insight, he will naturally observe the disciple's capacity and conditions, knowing that he is capable of the task. He then imparts the practice, instructing him to recite mantras, setting a time limit for when he should attain accomplishment, and further providing means for accomplishment. If it is a worldly teacher, although he cannot immediately discern the disciple's potential, he can act according to the teachings, instructing the disciple to recite mantras, praying for the sign of interaction with the realm. The teacher himself also recites mantras. If there is a response, and the disciple receives permission from the realm to receive the Dharma, then the teacher should naturally know. Once a response is received, he imparts the practice and instructs him to recite mantras as above. This also has certain rules (further inquiry). 'Non-appointed time' is also like the previous method, instructing the disciple to practice the mantra, hoping to achieve accomplishment at a certain time. If the practice at the appointed time is ineffective, additional practices need to be added, hence it is called 'non-appointed time'. 'Both appointed and non-appointed times' refers to when, although the disciple has received the teacher's instructions, he has not yet practiced according to the Dharma, and has not reached the time of accomplishment. This is neither at the appointed time nor at the non-appointed time, like being in the learning stage, hence it is called 'both'. 'Neither' refers to when one has only generated the aspiration to take refuge, but has no order at all. Although the teacher has already accepted him, he is waiting for the right time and conditions, when something is not yet complete, and has not given him the essential mantra teachings, hence it is called 'neither'. Furthermore, those who possess all the characteristics have two types of characteristics: one is the external characteristics, referring to the limbs and other parts being without deficiency or reduction, as will be explained in detail later. The second is the internal teachings, referring to being able to practice according to the Dharma in every aspect, such as…… ……
佛教敕不敢違逆。如是等是內相也(佛敕者當知即是師教以師順佛教作故更問也)然此四人。皆在修學之地未滿足也。既有弟子最初知地相。地教當次說也。所謂心地也。知地相應造漫荼羅。造漫荼羅先須擇地。故次明擇地也。所謂地者。即是菩提之心。先凈此心。即是先作凈。先已說。謂八葉等心如前作之也。先凈其地也。如前所說凈菩提心方便。謂觀八葉蓮華。于華臺上而觀阿字。乃至常頂而置於暗字。眼亦安藍字。而觀其心。其咽勿令太低大直之類。此等皆是凈其心地之方便也。既凈心地。次安置啰字于其兩目而以觀之。即是擇得心地。而更除遣諸穢也。此方便前已具說。當如前作之耳也。言若離過心地得無畏者。能以凈菩提心離諸相。是則能離諸過。謂離煩惱隨煩惱等見愛之惑故。名離諸過。以離如是煩惱險畏惡道種種不安穩故。而得安樂之性。故言無畏也。當得清凈時離一切過者也。當得一切凈者。由離諸過心無所畏故。能究竟凈菩提心也。若已至如是。堅固住于凈地。即得見三菩提。知謂如是知也。如是知即見佛處也。當堅住其中。謂已得離一切過。不為雜染分別所污。當守之不動勿令退失。必定能至無上菩提也。但見如是凈菩提心。究竟無餘。即是成一切智智也。異此非能凈地。若分別住非凈地者。若
【現代漢語翻譯】 現代漢語譯本 佛教的敕令不敢違背。像這些等等是內在的表相（佛的敕令應當知道就是師父的教導，因為師父順從佛教的教義而行事，所以不再多問）。然而這四個人，都在修學的階段，還沒有達到圓滿。既然有弟子最初知道了地的表相，地的教義應當依次解說，所說的地就是心地。知道了地，相應地要建造曼荼羅（mandala，壇城）。建造曼荼羅首先要選擇地方，所以接下來闡明選擇地方。所說的地，就是菩提之心（bodhicitta，覺悟之心）。首先凈化這個心，就是先做凈化，之前已經說過，比如八葉蓮花等心，像之前那樣做。首先凈化其地。像之前所說的凈化菩提心的方便法門，就是觀想八葉蓮花，在蓮花臺上觀想阿字（A字），乃至常頂而置於暗字（Am字），眼睛也安放藍字（Lam字），而觀想其心。其咽喉不要太低或太直之類。這些都是凈化心地的方便法門。既然凈化了心地，接下來安置啰字（Ra字）于其兩眼而用以觀想，就是選擇了心地，而進一步去除各種污穢。這個方便法門之前已經詳細說過，應當像之前那樣去做。如果離開了有過失的心地而獲得無畏，能夠以清凈的菩提心遠離各種表相，這樣就能遠離各種過失，就是遠離煩惱、隨煩惱等見解和愛慾的迷惑，所以稱為遠離各種過失。因為遠離了像這樣的煩惱、險惡、惡道種種不安穩，而獲得安樂的本性，所以說無畏。應當在得到清凈的時候遠離一切過失。應當得到一切清凈，由於遠離各種過失，心中沒有畏懼，能夠究竟地清凈菩提心。如果已經達到這樣，堅固地安住在清凈的地上，就能見到三菩提（tribodhi，三種覺悟）。知道就是像這樣知道。像這樣知道就是見到佛的地方。應當堅固地安住在其中，就是已經得到遠離一切過失，不被雜染的分別所污染，應當守護它不動搖，不要讓它退失，必定能夠到達無上菩提（anuttara-bodhi，無上覺悟）。只要見到像這樣清凈的菩提心，究竟而沒有剩餘，就是成就一切智智（sarvajnajnana，一切種智）。與此不同就不能凈化地，如果分別地安住于不清凈的地上，如果...
【English Translation】 English version The Buddhist decree must not be disobeyed. Such are the internal appearances (the Buddha's decree should be understood as the teacher's instruction, because the teacher acts in accordance with the Buddhist teachings, so there is no further questioning). However, these four people are all in the stage of learning and have not yet reached fulfillment. Since there is a disciple who initially knows the appearance of the earth, the teachings of the earth should be explained in order, what is said to be the earth is the mind-ground. Knowing the earth, correspondingly, one should construct a mandala (mandala, sacred circle). To construct a mandala, one must first choose a place, so next, the selection of a place is clarified. What is said to be the earth is the Bodhi-mind (bodhicitta, mind of enlightenment). First purify this mind, which is to first perform purification, as has been said before, such as the eight-petaled lotus heart, do as before. First purify the ground. Like the convenient methods of purifying the Bodhi-mind mentioned before, which is to visualize the eight-petaled lotus flower, and on the lotus platform, visualize the A syllable (A letter), and even constantly place the Am syllable (Am letter) on the crown of the head, and also place the Lam syllable (Lam letter) on the eyes, and contemplate the mind. The throat should not be too low or too straight. These are all convenient methods for purifying the mind-ground. Since the mind-ground is purified, next place the Ra syllable (Ra letter) on both eyes and contemplate with it, which is to choose the mind-ground, and further remove all impurities. This convenient method has been explained in detail before, and should be done as before. If one leaves the faulty mind-ground and obtains fearlessness, one can use the pure Bodhi-mind to stay away from all appearances, then one can stay away from all faults, which is to stay away from afflictions, secondary afflictions, such as views and the delusions of love and desire, so it is called staying away from all faults. Because one stays away from such afflictions, dangers, evil paths, and all kinds of instability, one obtains the nature of peace and happiness, so it is said to be fearless. One should stay away from all faults when one attains purity. One should attain all purity, because one stays away from all faults and the mind is without fear, one can ultimately purify the Bodhi-mind. If one has reached this point, firmly dwelling on the pure ground, one can see the three Bodhis (tribodhi, three enlightenments). Knowing is knowing like this. Knowing like this is seeing the place of the Buddha. One should firmly dwell in it, which is to have obtained freedom from all faults, not being defiled by impure discriminations, one should guard it without moving, and not let it regress, one will surely be able to reach Anuttara-bodhi (anuttara-bodhi, unsurpassed enlightenment). As long as one sees such a pure Bodhi-mind, ultimately without remainder, one has achieved Sarvajnajnana (sarvajnajnana, all-knowing wisdom). Different from this, one cannot purify the ground, if one separately dwells on an impure ground, if...
異於此者。非能凈其地也。言阿阇梨若不如是。而自凈其大悲胎藏漫荼羅地。則非名凈擇其地也。以不能離於妄想分別幻故。恒于諸過之中。不能得免怖畏衰惱。云何得名善凈漫荼羅地耶。是故經云。若持誦者住在分別。若作凈地者非凈。秘密主離菩提心故。二種師皆須住菩提心也。分別之中則非凈地也。如前造壇中說。劑一肘以來。治法雖治地亦未成。仍須少時住菩提心離此不成也。穿去惡土擇去沙礫毛髮瓦石之類。若微細之惡無由能一一遍簡。又復一肘之內雖凈。然過一肘設有種種穢物。是亦不能擇之。云何令此漫荼羅而得究竟清凈。是故當知。若能凈此菩提之心。舍離一切分別戲論之糞。而凈其自覺之地。當知乃名善修其地也。若人師如文取解。但依前言次第法用隨事而作。當知此人在愚夫地。不能了達秘密之用也。當知作如是解。即非一切智人之所說也。所以然者。若不能凈此心地。猶有分別妄想。則未能捨離苦因。是故非是等正覺者之所說也。內外由心。心凈故地凈。是故應舍分別凈除一切地。緣地事總答了。既凈菩提心竟。當以大悲胎藏而長養之恐所說諸壇闕法。我次第廣說也(此次第謂依法也)彼不知先所應作事。愚癡故不解(但問果上中下不知住心地也)若不住心而求世間無上之佛。無有是處也。亦
【現代漢語翻譯】 現代漢語譯本 與此不同的做法，不能算是真正凈化了壇場地。如果阿阇梨（Acharya，導師）不能按照上述方法，來凈化自己的大悲胎藏漫荼羅（Mahakaruna-garbhadhatu-mandala，大悲胎藏界曼荼羅）的壇場地，就不能稱之為真正地凈化選擇壇場地。因為他無法脫離妄想分別的虛幻，總是處於各種過失之中，無法避免恐懼、衰敗和煩惱。這樣怎麼能稱之為善於凈化漫荼羅壇場地呢？所以經書上說，如果持誦者住在分別之中，如果做凈化壇場地的人沒有真正凈化，秘密主（Guhyapati，金剛手菩薩的別名）因為離開了菩提心的緣故。兩種導師都必須安住于菩提心。在分別之中就不是真正的凈地。如同前面建造壇場時所說，即使只限定在一肘（hasta，古印度長度單位，約等於前臂的長度）的範圍內，即使運用了凈治的方法，也仍然不能算是完成了凈化。仍然需要短時間安住于菩提心，離開菩提心就不能完成凈化。挖去惡土，揀去沙礫、毛髮、瓦片石塊之類。如果存在非常細微的污穢，沒有辦法一一全部揀選乾淨。而且，即使一肘之內是乾淨的，但是超過一肘的範圍，如果存在各種各樣的污穢之物，也是無法揀選乾淨的。要怎樣才能讓這個漫荼羅壇場達到究竟的清凈呢？所以應當知道，如果能夠凈化這顆菩提之心，捨棄一切分別戲論的糞穢，從而凈化自己的覺悟之地，應當知道這才能稱之為善於修治壇場地。如果有人師只是按照字面意思去理解，只是按照前人的說法，依次地運用各種方法，隨著事情的發生而去做，應當知道這個人還處在愚夫的境界，不能通達秘密的真正作用。應當知道，像這樣的理解，不是一切智者（Sarvajna，佛的稱號之一）所說的。為什麼這樣說呢？如果不能凈化這顆心地，心中仍然存在分別妄想，那就未能捨離痛苦的根源。所以這不是等正覺者（Sammasambuddha，正等覺佛）所說的。內外都由心所決定。心清凈了，所以地也清凈了。因此，應當捨棄分別，徹底地凈化一切壇場地。關於凈化壇場地的事情，總的回答完畢。既然已經凈化了菩提心，應當用大悲胎藏來長養它，恐怕所說的各種壇場缺少方法，我將依次廣泛地解說（這裡的次第指的是依法）。那些人不知道首先應該做什麼事情，因為愚癡所以不理解（只是詢問果的上中下，卻不知道安住於心地）。如果不住于菩提心，卻想在世間求得無上的佛果，這是不可能的。
【English Translation】 English version Anything different from this will not purify the ground. If the Acharya (teacher) does not purify the ground of his Mahakaruna-garbhadhatu-mandala (Womb Realm Mandala of Great Compassion) in this way, then it cannot be called purifying and selecting the ground. Because he cannot be free from the illusion of delusional thoughts and distinctions, he is constantly among all faults and cannot escape fear, decline, and annoyance. How can this be called a well-purified Mandala ground? Therefore, the sutra says, 'If the mantra holder dwells in distinctions, if the one who purifies the ground does not purify, the Secret Lord (Guhyapati) is because he is separated from the Bodhi-mind.' Both types of teachers must dwell in the Bodhi-mind. In distinctions, it is not a pure ground. As said in the previous construction of the altar, even if the treatment method is applied within one hasta (cubit, a unit of length), the ground is still not completed. It is still necessary to dwell in the Bodhi-mind for a short time; without this, it cannot be completed. Digging away the bad soil, selecting away sand, gravel, hair, tiles, stones, and the like. If there are subtle evils, there is no way to select them all one by one. Moreover, even if it is pure within one hasta, if there are various kinds of filth beyond one hasta, it cannot be selected. How can this Mandala be ultimately purified? Therefore, it should be known that if one can purify this Bodhi-mind, abandon the filth of all discriminating play, and purify the ground of one's own awareness, it should be known that this is called skillfully cultivating the ground. If a teacher interprets according to the literal meaning, and only follows the words of the predecessors, using methods in sequence and acting according to events, it should be known that this person is in the realm of a fool and cannot understand the true function of the secret. It should be known that such an interpretation is not what the Sarvajna (All-Knowing One) said. The reason is that if one cannot purify this mind, and there are still discriminating thoughts, then one has not abandoned the cause of suffering. Therefore, it is not what the Sammasambuddha (Perfectly Enlightened One) said. Inside and outside are determined by the mind. Because the mind is pure, the ground is pure. Therefore, one should abandon distinctions and thoroughly purify all grounds. The general answer regarding the matter of purifying the ground is completed. Since the Bodhi-mind has been purified, it should be nourished with the Great Compassion Garbha. Fearing that the various altars mentioned lack methods, I will explain them in detail in sequence (this sequence refers to according to the Dharma). Those who do not know what should be done first, because of ignorance, do not understand (they only ask about the upper, middle, and lower results, but do not know to dwell in the mind). If one does not dwell in the mind and seeks the unsurpassed Buddhahood in the world, it is impossible.
非名為一切智也。乃至不能捨是等分別之苦因也。恐其退歿故須結護。故經次云。以不動尊而守護之即是不動明王也。當取不動真言之心。為凈菩提心。為者是所作事也。勸弟子如是發心。即是住菩提心也。當護弟子謂不動也。即是訶字門也。訶是因義。言此凈菩提心。即是一切。先住菩提心。師弟俱住之。然後以此二尊護之也。智智之因也。傍有長阿是行。上有圓點是證是大空義。以此妙因而起正行。行等於空。用此三法而護其心。令其究竟不可移奪也。若不用不動護者。用三世明王亦得。世謂三毒。猶彼降伏三毒。而於世間得大自在。故名三世勝也。此亦有方便更問。若弟子能成此事者。非癡所攝。癡是執著也。有執著則不能住離癡。離癡即是不動也。有所觀有所得皆是癡也。謂不為妄執之所動搖也。必定成於無上菩提。清凈無垢同於虛空。虛空無能動搖。廣大無際。而能含容一切色像。當知一切智心亦復如是也。次又加持地者謂阿字門。當用阿字而加持之。此是諸佛之教也。一切如來昔因此門而成正覺。以此護心。或加暗。于頂及加啰于眼等。是堅固菩提心。是故得成自在之業。若異此者不得心自在也。故云非余。非餘者。言一切如來成佛。無有異路唯此一門也。初加持地依于佛教。佛謂阿字也。第二心自在。
【現代漢語翻譯】 現代漢語譯本： 如果不是這樣，就不能稱為一切智（Sarvajna，指遍知一切的智慧）。乃至不能捨棄這些分別念所帶來的痛苦之因。恐怕（菩提心）退失，所以需要結界守護。因此經文接著說：『用不動尊（Acalanātha，不動明王）來守護』，指的就是不動明王。應當取不動真言（Acala-mantra）的心要，作為清凈菩提心。『為』的意思是所要做的事情。勸導弟子這樣發心，就是安住于菩提心。應當守護弟子，這裡指不動尊，也就是『訶』字門。『訶』是因的意思，意思是這清凈菩提心，就是一切。先安住于菩提心，師父和弟子都安住於此。然後用這兩尊（不動尊和訶字門）來守護它。智慧是智慧之因。旁邊有長『阿』字是行，上面有圓點是證，是大空之義。用這個妙因發起正行，行等於空。用這三種方法來守護他的心，使它究竟不可動搖。如果不用不動尊守護，用三世明王也可以。『世』指三毒（貪嗔癡）。就像他們降伏三毒，從而在世間獲得大自在，所以名為三世勝。這裡也有方便可以進一步詢問。如果弟子能夠成就此事，就不會被愚癡所攝。愚癡是執著。有執著就不能安住于遠離愚癡的狀態。遠離愚癡就是不動。有所觀、有所得，都是愚癡。指不被虛妄執著所動搖。必定成就無上菩提（Anuttarā-samyak-sambodhi，無上正等正覺），清凈無垢如同虛空。虛空無法被動搖，廣大無邊，而且能夠包含一切色像。應當知道一切智心也同樣如此。接下來又加持地，指的是『阿』字門。應當用『阿』字來加持它。這是諸佛的教導。一切如來過去因此門而成正覺。用這個來守護心，或者加『暗』字于頂，以及加『啰』字于眼等，這是堅固菩提心。因此能夠成就自在之業。如果不是這樣，就不能得到心的自在。所以說『非余』。『非余』的意思是，一切如來成佛，沒有其他道路，只有這一條路。最初加持地，依據于佛教。佛指的是『阿』字。第二是心自在。
【English Translation】 English version: If it is not so, it is not called Sarvajna (all-knowing wisdom). Furthermore, one cannot relinquish the suffering caused by these discriminations. Fearing its regression, protection is necessary. Therefore, the scripture continues, 'Protect it with Acalanātha (Immovable Protector),' which refers to Acala-vidyaraja (Immovable Wisdom King). One should take the essence of the Acala-mantra (Immovable mantra) as the pure Bodhicitta (mind of enlightenment). 'For' means the things to be done. Encouraging disciples to generate such a mind is to abide in Bodhicitta. One should protect the disciple, referring to Acala, which is the 'Ha' syllable-door. 'Ha' means cause, implying that this pure Bodhicitta is everything. First, abide in Bodhicitta; both the teacher and disciple abide in it. Then, protect it with these two deities (Acalanātha and the 'Ha' syllable-door). Wisdom is the cause of wisdom. Beside it, the long 'Ah' is practice, and the dot above is realization, signifying the meaning of great emptiness. Use this wonderful cause to initiate right practice; practice is equal to emptiness. Use these three methods to protect the mind, making it ultimately unshakeable. If one does not use Acala to protect it, one can also use the Vidyarajas of the Three Worlds. 'Worlds' refers to the three poisons (greed, hatred, and delusion). Just as they subdue the three poisons and attain great freedom in the world, they are called the Victors of the Three Worlds. Here, there is also a convenient way to inquire further. If the disciple can accomplish this, they will not be consumed by ignorance. Ignorance is attachment. With attachment, one cannot abide in detachment from ignorance. Detachment from ignorance is immovability. Having something to observe and something to attain is all ignorance. It means not being shaken by false attachments. One will certainly attain Anuttarā-samyak-sambodhi (unsurpassed, complete, and perfect enlightenment), pure and immaculate like space. Space cannot be shaken, is vast and boundless, and can contain all forms and images. One should know that the mind of Sarvajna is also like this. Next, the blessing of the ground refers to the 'Ah' syllable-door. One should use the 'Ah' syllable to bless it. This is the teaching of all Buddhas. All Tathagatas (Thus Come Ones) of the past attained perfect enlightenment through this door. Use this to protect the mind, or add the 'Am' syllable to the crown of the head, and add the 'Ra' syllable to the eyes, etc. This is solidifying Bodhicitta. Therefore, one can accomplish the karma of freedom. If it is not so, one cannot attain freedom of mind. Therefore, it is said 'not other'. 'Not other' means that all Tathagatas attaining Buddhahood have no other path, only this one. Initially, blessing the ground is based on the Buddha's teaching. Buddha refers to the 'Ah' syllable. Second is freedom of mind.
謂安點也。點即是三昧。定慧等故一切自在也。更不應異此教也。初依佛教發心。即阿字后即成佛等於佛。即是阿字也。菩提心依佛而起。是故一切分別除。雖未成佛即是無緣之種子也。前既問答加持地了。既加持地。次須用綖而定漫荼羅位。綖者。梵音名為蘇(去)呾纜。是連持眾德令其不散。故名綖也。線有四種。謂白黃赤黑。念此念謂應念持也。更加一種謂虛空色也。虛空能含一切色像。即是具一切色。若但依空色。即是淺青之色。如草木葉色也。白是信義。黃是精進。赤是念。黑是走。定色同於涅槃色也。慧者即是大空。大空具一切相而無有相。故為一切色也。凡合線時。若一一依法者。當別造漫荼羅。安置寶瓶香花涂香燈等及諸飲食。作種種供養(更問方法)然後令童女合之。當先為受八戒著新凈衣。香水澡浴使內外清凈。坐于壇中而合之。合線之法。先預作細絲令極均調。大小緩急皆令得所。又不得中間斷續連線之也。又合時以帛掩口也。每一色絲來去褶牒使成九絲。然後合為一縷。其絲但有一頭而屈褶之。中間不得接。一縷一色。凡五色合為一繩也。若合繩緩急粗細不調。又不盡心作之。明則生障法。損師亦損弟子。或令其發狂亂等。不可不慎也。私謂童女是三昧也。由三昧極均等調停。得成五力五根
【現代漢語翻譯】 現代漢語譯本： 什麼是安點呢？安點就是三昧（Samadhi，一種精神集中狀態）。因為定（Samadhi）與慧（Prajna）相等，所以一切自在。不應該有與此教義相異的說法。最初依佛教發心，即從『阿』（a）字開始，之後就能成就佛果，等同於佛，也就是『阿』字所代表的意義。菩提心（Bodhicitta，覺悟之心）依佛而生起，因此一切分別念都應去除。即使尚未成佛，也已是無緣之種子（指具有成佛的潛能）。 前面已經通過問答完成了加持地（Adhishthana-bhumi，凈化和授權土地）的儀式。既然已經加持了土地，接下來需要用綖（Sutra，線）來確定曼荼羅（Mandala，壇城）的位置。綖，梵語名為蘇呾纜（Sutram），是連線和保持各種功德，使其不散失的工具，因此稱為綖。線有四種顏色，分別是白色、黃色、紅色和黑色。念此念指的是應該唸誦真言並持線。另外還有一種顏色，稱為虛空色。虛空能夠包含一切色像，即是具足一切顏色。如果僅僅依賴空色，那就是淺青色，如同草木葉子的顏色。 白色代表信心，黃色代表精進，紅色代表念，黑色代表走（可能指行動或力量）。定的顏色與涅槃（Nirvana，寂滅）的顏色相同。慧就是大空，大空具足一切相，但又沒有固定的相，所以是代表一切顏色。 凡是合線的時候，如果每一步都依法進行，應當另外建造曼荼羅，安置寶瓶、香、花、涂香、燈等以及各種飲食，作種種供養（進一步詢問具體方法），然後讓童女來合線。應當先為童女授八戒，讓她穿上乾淨的新衣服，用香水沐浴，使內外清凈，然後讓她坐在壇中合線。合線的方法是，事先準備好細絲，使其非常均勻，大小和鬆緊都要適度，並且中間不能斷裂或連線。合線時要用布遮住口。每一種顏色的絲線來回摺疊，使其成為九股絲，然後合為一縷。絲線只能有一頭，然後屈折，中間不能有接頭。一縷代表一種顏色。總共用五種顏色的線合為一根繩子。如果合繩時鬆緊粗細不均勻，或者不用心製作，那麼就會產生障礙，損害師父，也損害弟子，或者導致弟子發狂等，不可不謹慎。 我個人認為，童女代表三昧。通過三昧的極度均勻和調停，才能成就五力（五種精神力量）和五根（五種感覺器官）。
【English Translation】 English version: What is the 'An Point'? The 'An Point' is Samadhi (a state of mental concentration). Because Samadhi and Prajna (wisdom) are equal, there is complete freedom. There should be no teachings that differ from this. Initially, one generates the aspiration for enlightenment based on the Buddha's teachings, starting with the letter 'A' (a). Afterwards, one can attain Buddhahood, becoming equal to the Buddha, which is the meaning represented by the letter 'A'. Bodhicitta (the mind of enlightenment) arises from the Buddha; therefore, all discriminating thoughts should be eliminated. Even if one has not yet become a Buddha, one is already a seed of no-condition (referring to the potential for enlightenment). Previously, the ritual of Adhishthana-bhumi (blessing the ground) has been completed through questions and answers. Now that the ground has been blessed, next, Sutra (thread) must be used to determine the position of the Mandala (sacred circle). Sutra, in Sanskrit, is called Sutram, which is the tool to connect and maintain various merits, preventing them from being scattered, hence it is called Sutra. There are four colors of thread: white, yellow, red, and black. Reciting this recitation refers to reciting the mantra and holding the thread. There is also another color called the color of space. Space can contain all colors and forms, which means it possesses all colors. If one only relies on the color of space, it is a light blue color, like the color of grass and leaves. White represents faith, yellow represents diligence, red represents mindfulness, and black represents walking (possibly referring to action or power). The color of Samadhi is the same as the color of Nirvana (liberation). Prajna is the great void, which possesses all forms but has no fixed form, so it represents all colors. Whenever combining the threads, if each step is performed according to the Dharma, one should build another Mandala, place treasure vases, incense, flowers, scented paste, lamps, and various foods, making various offerings (further inquire about the specific methods), and then have a virgin girl combine the threads. The virgin girl should first receive the eight precepts, wear clean new clothes, bathe with fragrant water to purify both inside and out, and then sit in the Mandala to combine the threads. The method of combining the threads is to prepare fine silk threads in advance, making them very even, with appropriate size and tightness, and without any breaks or connections in the middle. Also, cover the mouth with cloth when combining the threads. Each color of thread is folded back and forth to form nine strands, and then combined into one strand. The thread should only have one end and then be folded, without any joints in the middle. One strand represents one color. A total of five colors of thread are combined into one rope. If the tightness, thickness, and thinness of the combined rope are uneven, or if it is not made with care, then obstacles will arise, harming the teacher and also harming the disciples, or causing the disciples to go mad, etc., which must be taken with caution. Personally, I believe that the virgin girl represents Samadhi. Through the extreme evenness and adjustment of Samadhi, the five powers (five spiritual powers) and five roots (five sense organs) can be achieved.
。由此根力即能連持眾行也(更問)虛空中等持者。此有二種。若是深行阿阇梨。欲作壇時。既凈菩提心地竟。于瑜伽中為度弟子故。正觀胎藏大漫荼羅加持之位。一切分位宛然明白了也。如空中等持。等是普遍也。持謂應如是作也。作謂知次也。先定空也。尊位均等也。第二以線置漫荼羅地。如對目前。然為度人順世諦故。以方位加於壇地。然後于上。用五色線像等而定方位也。若是深行阿阇梨者。亦須先用此線而定方位。定方位竟。當一一用心而佈置之。亦令所有方位如對目前。或可用紙筆抄之。臨時案用。不得臨事疑誤也。此云空中等者。即是如上所說。先共弟子對立。引其線而定方位。且勿令著地。先於空中對引。各令當心。如其次第令得周匝。若未有具法弟子未堪共造壇者。亦可置橛于弟子處而作也。既如是定竟。即運心布定位次。然後得絣繩畫一一。若是瑜伽阿阇梨者。亦於此中而作方位。見諸佛菩薩天神等宛然位定。方順世間法亦絣線案位。案其形色而表出之。當知此為最上之位也。一切諸佛智者諸佛子。嘆菩薩具智慧也。一切諸佛子諸智者。蓮華悅意勝吉祥世稱。謂世所嘆以為吉祥也者。此次答座位表像也。如世人以蓮華為吉祥清凈能悅可眾心。今秘藏中亦以大悲胎藏妙法蓮華。為最深秘吉祥。一切
加持法門之身坐此華臺也。然世間蓮。亦有無量差降。所謂大小開合色相淺深各各不同。如是心地花臺亦有權實開合等異也。故云智者當知也。若是佛。謂當作八葉芬陀利。白蓮花也。其花令開敷四布。若是菩薩。亦作此花坐而令花半敷。勿令極開也(其花或白或黃或作寶蓮華皆得但赤色者是世間花在下也)若緣覺聲聞。當坐于花臺之上。或坐俱勿頭花葉上。淺識博以為一邊之智也。此是青蓮花也。此但是青色之蓮。然更別有青蓮花。坐芰荷青蓮葉也。從蓮花所生葉也。種非此類也。若凈居諸天乃至初禪梵天等。世間立號為梵等。皆坐赤蓮花中。念謂憶持不妄也。其色純赤。世稱為坐王也。若欲界天及地居等。各隨其位而用表之。如帝釋像即畫須彌山王。山神坐山上。水神坐水上。樹神坐樹上。城神坐城上。如是甚多可以意得耳。以下諸天分地為坐。謂欲界天等或坐草或干葉等也。念謂思念也。複次三藏說。西方蓮花有多種一者缽頭摩(復有二種一者赤色即此間蓮華也二者白色今此間有白蓮是也。非芬陀利)優缽羅(亦有赤白二色。又有不赤不白者。形似泥盧缽羅花也)俱勿頭(有赤及青二種。又云俱勿頭是蓮花青色者)泥盧缽羅(此華從牛糞種生極香。是文殊所執者。目如青蓮亦是此也。更有蘇健他迦花。亦相似而
【現代漢語翻譯】 現代漢語譯本 加持法門的身坐在這華麗的蓮花臺上。然而世間的蓮花，也有無量的差別。所謂大小、開合、顏色深淺，各不相同。如此，心地的蓮花臺也有權巧和真實、開放和閉合等差異。所以說智者應當明白這些道理。如果是佛，就應當做成八葉的芬陀利（Pundarika，白蓮花）。讓蓮花完全開放舒展。如果是菩薩，也做成這種蓮花，但讓他們坐在半開的蓮花上，不要讓它完全開放（蓮花的顏色可以是白色、黃色，或者做成寶蓮花都可以，但紅色的蓮花是世間的花，位置較低）。如果緣覺（Pratyekabuddha）或聲聞（Sravaka），應當坐在蓮花臺上，或者坐在俱勿頭（Kumuda，睡蓮）的花葉上。淺薄的見識認為這是一種片面的智慧。這是青蓮花。這只是青色的蓮花，但還有另一種青蓮花，是坐在芰荷或青蓮葉上。是從蓮花所生的葉子，種類與此不同。如果是凈居諸天（Suddhavasa）乃至初禪梵天（Brahma）等，世間尊稱他們為梵天等，都坐在紅蓮花中。念，是指憶持不忘。其顏色純粹是紅色，世人稱之為坐王。如果是欲界天（Kamadhatu）以及地居神等，各自根據他們的地位而使用相應的象徵。例如帝釋天（Indra）的畫像，就畫著須彌山王（Mount Sumeru）。山神坐在山上，水神坐在水上，樹神坐在樹上，城神坐在城上。像這樣有很多，可以意會。以下的諸天，分地而坐，指的是欲界天等，或者坐在草上，或者坐在干葉上。念，是指思念。另外，三藏（Tripitaka）中說，西方的蓮花有很多種：一種是缽頭摩（Padma，蓮花）（又有兩種，一種是紅色，就是此地的蓮花；一種是白色，現在此地也有白蓮，但不是芬陀利）。優缽羅（Utpala，青蓮花）（也有紅白兩種顏色，還有不紅不白的，形狀像泥盧缽羅花）。俱勿頭（Kumuda，睡蓮）（有紅色和青色兩種。也有說俱勿頭是青色的蓮花）。泥盧缽羅（Nilotpala，青蓮花）（這種花從牛糞中生長出來，非常香。是文殊菩薩所持的，眼睛像青蓮花也是指這種花。還有蘇健他迦花，也很相似）。
【English Translation】 English version The body of the one empowered by the Dharma sits upon this magnificent lotus platform. However, the lotuses of the world also possess immeasurable differences. Their sizes, states of opening and closing, and the shades of their colors all vary. Likewise, the lotus platforms of the mind also have differences in expediency and truth, opening and closing, and so on. Therefore, the wise should understand this. If it is a Buddha, it should be made into an eight-petaled Pundarika (white lotus). Let the flower fully open and spread out. If it is a Bodhisattva, this flower should also be made, but let them sit on a half-open flower, not letting it fully open (the color of the flower can be white, yellow, or made into a treasure lotus, but red flowers are worldly flowers and are lower in position). If it is a Pratyekabuddha or Sravaka, they should sit on a lotus platform, or sit on the flower leaves of a Kumuda (water lily). Shallow knowledge mistakenly takes this to be a one-sided wisdom. This is a blue lotus. This is just a blue-colored lotus, but there is another kind of blue lotus, which is sitting on the leaves of Trapa natans or a blue lotus leaf. It is a leaf born from a lotus flower, and the species is different from this. If it is a Suddhavasa heaven or even the first Dhyana Brahma heaven, etc., the world respectfully calls them Brahma, etc., they all sit in a red lotus. '念' (nian), means to remember and hold without forgetting. Its color is purely red, and the world calls it the sitting king. If it is the Kamadhatu heaven and the earth-dwelling deities, etc., each uses the corresponding symbol according to their position. For example, in the image of Indra, Mount Sumeru is depicted. The mountain god sits on the mountain, the water god sits on the water, the tree god sits on the tree, and the city god sits on the city. There are many like this, which can be understood intuitively. The heavens below, dividing the ground to sit, refer to the Kamadhatu heavens, etc., either sitting on grass or on dry leaves. '念' (nian), means to contemplate. Furthermore, the Tripitaka says that there are many kinds of lotuses in the West: one is Padma (lotus) (there are two kinds, one is red, which is the lotus of this world; the other is white, and there are white lotuses in this world now, but it is not Pundarika). Utpala (blue lotus) (also has red and white colors, and there are also those that are neither red nor white, shaped like Nilotpala flowers). Kumuda (water lily) (has red and blue colors. It is also said that Kumuda is a blue-colored lotus). Nilotpala (blue lotus) (this flower grows from cow dung and is very fragrant. It is held by Manjushri Bodhisattva, and eyes like blue lotuses also refer to this flower. There is also Sukantaka flower, which is also similar).
小花)分荼利迦(花可有百葉。葉葉相承圓整可愛。最外葉極白漸向內色漸微黃。乃至最在內者與萼色相近也。此花極香也。昔琉璃王害釋女時。大迦葉于阿耨達池。取此花裹八功德水灑之。諸女身心得安樂命終生天。因是投花于池遂成種。至今猶有之。花大可愛。徑一尺餘尤可愛也。此法花所引申者是。是漫荼羅八葉者也)。
次答供養義。然此中答。或不依問次。然皆依所問義。于理不失也可智耳。當知供養略有四種。一是供養香花等(及涂香燈等乃至飲食。此是世間供養也但以物獻也)。二者合掌(謂禮敬也此是印也)。三慈悲。四運心。謂想香花滿法界。運心已即用合掌印也。並慈悲三事皆運心也。然經中不言香花等。于義必當有之也。花手此是都牒合掌印也。此花從手生也 發生。奉一切支分生。印觀菩提心者。花手發生。謂作印。作印已即運心供養也。此一切支分生印者。前已有真言。而云未有印也。當撿之。如是以印加持已。當念菩提心。想見此花從手出也。以此為供養也。各各一切。此運心也。諸佛及彼所生子等。慇勤以是無過花。美香光顯法界為樹王。想樹遍法界生花供養佛也。供養以真言。加持勝妙。復多大云法界中生。從彼雨花諸佛前等者。謂從諸佛菩薩。乃至二乘八部。各各依彼本真
【現代漢語翻譯】 現代漢語譯本： 小花）分荼利迦（Mandārava，花可有百葉。葉葉相承圓整可愛。最外葉極白漸向內色漸微黃。乃至最在內者與萼色相近也。此花極香也。昔琉璃王害釋女時。大迦葉于阿耨達池（Anavatapta），取此花裹八功德水灑之。諸女身心得安樂命終生天。因是投花于池遂成種。至今猶有之。花大可愛。徑一尺餘尤可愛也。此法花所引申者是。是漫荼羅（Mandala）八葉者也）。
次答供養義。然此中答。或不依問次。然皆依所問義。于理不失也可智耳。當知供養略有四種。一是供養香花等（及涂香燈等乃至飲食。此是世間供養也但以物獻也）。二者合掌（謂禮敬也此是印也）。三慈悲。四運心。謂想香花滿法界。運心已即用合掌印也。並慈悲三事皆運心也。然經中不言香花等。于義必當有之也。花手此是都牒合掌印也。此花從手生也 發生。奉一切支分生。印觀菩提心者。花手發生。謂作印。作印已即運心供養也。此一切支分生印者。前已有真言。而云未有印也。當撿之。如是以印加持已。當念菩提心。想見此花從手出也。以此為供養也。各各一切。此運心也。諸佛及彼所生子等。慇勤以是無過花。美香光顯法界為樹王。想樹遍法界生花供養佛也。供養以真言。加持勝妙。復多大云法界中生。從彼雨花諸佛前等者。謂從諸佛菩薩。乃至二乘八部。各各依彼本真
【English Translation】 English version: Small flower) Pundarika (Mandārava, a flower with hundreds of petals, each overlapping and perfectly round and lovely. The outermost petals are extremely white, gradually becoming yellowish towards the inside, until the innermost ones are close in color to the calyx. This flower is extremely fragrant. Once, when King Virudhaka (琉璃王) was slaughtering the Shakya women, Mahakashyapa (大迦葉) took this flower from Anavatapta Lake (阿耨達池), wrapped it with water possessing eight merits, and sprinkled it on them. The women's bodies and minds felt peace and joy, and they were reborn in heaven after death. Because of this, he threw the flower into the lake, and it became a species. It still exists today. The flower is large and lovely, over a foot in diameter, and especially lovely. This is what the Lotus Sutra alludes to. It is the eight-petaled Mandala (漫荼羅)).
Next, answering the meaning of offering. However, the answers here may not follow the order of the questions, but they all follow the meaning of the questions. It is not lost in principle, and can be understood. Know that there are roughly four types of offerings. First, offering incense, flowers, etc. (as well as scented paste, lamps, etc., and even food and drink. This is a worldly offering, simply offering things). Second, joining palms (meaning reverence; this is a mudra). Third, loving-kindness and compassion. Fourth, mental cultivation. That is, imagining incense and flowers filling the Dharma realm. After cultivating the mind, one uses the joined-palm mudra. And loving-kindness and compassion are all mental cultivation. However, the sutra does not mention incense and flowers, etc., but in meaning, they must be present. 'Flower hand' is a general reference to the joined-palm mudra. This flower arises from the hand. Arising, offering all limbs. Those who contemplate Bodhicitta (菩提心) with the mudra, the flower hand arises. That is, making the mudra. After making the mudra, one cultivates the mind and makes offerings. This 'all limbs arising' mudra, there was a mantra before, but it is said that there is no mudra yet. It should be checked. Having blessed it with the mudra in this way, one should contemplate Bodhicitta. Imagine seeing this flower coming out of the hand. This is used as an offering. Each and every one. This is mental cultivation. All Buddhas and their offspring, earnestly with this unsurpassed flower, beautiful fragrance illuminating the Dharma realm as the king of trees. Imagine the tree filling the Dharma realm, producing flowers to offer to the Buddhas. Offering with mantra, blessing it to be supreme and wonderful, and also many great clouds arising in the Dharma realm. 'From there, raining flowers before the Buddhas, etc.' means from all Buddhas and Bodhisattvas, even the two vehicles and the eight classes, each according to their original truth.
言及印。用加持所供養物。而供養之也。行者供養香花時。當以真言如供養花即用花真言等也。心若不住定何由得然。故云三昧自在轉也。及印加持。然後運心。此花香美無諸過惡。愿生勝妙復多猶如大云。從法界中生也。從彼而雨花。謂從法界生也。常遍諸佛前生種種光明。又以此花等遍周法界為一大樹。如天意樹無異。雨種種花云花香幡蓋等及飲食物。無量無邊不可窮盡。普遍一切如來之前。種種供養令一一週遍。如是運心。即以真言加持之。謂一一尊所供養。各以本尊真言及印加持也。次卑於此者。謂八部等。亦有隨其本類用真言及印也。然此諸尊。又卑此諸天神。今次說諸天如本瑜伽。謂各各相應。謂與本尊相應也。如忿怒用赤等。或經中有真言及印。或有𨷂無者。別有一普通吉祥之印。如花者。涂香等亦如理相應相念也。當以空水二指頭相捻。餘三指皆舒散之。用此印加持諸物。乃至壇中一切供養之具。悉用加之。皆得成也。設本尊自有本印。臨時志者。亦用普通印加之。亦得也。其香花等真言。即是前所說香花燈等真言。各隨類也。如般若經所說。若欲以一花。普供養一切諸佛者。當修是般若波羅蜜即是。此中但運心以一花香。以加持及三昧故。即普能供養一切賢聖遍於法界。令此善根不可窮盡是也。若
不作普通吉祥印者。更有金剛拳印或蓮華印及觀音印。但右手作也。唯地居天合左手作。然恐左手有所執作等。使右手作印加物亦得也。然供養時。先用印加已。即當捧之標心奉獻。方置諸尊之所。若是涂香者。或用涂彼尊身香。亦隨所應莊嚴處置之。或置其前也。其捧花等時。亦言高下等之別。若是佛。當高齊其身頭頂。菩薩在心已上。二乘在臍上。凈佛菩薩持在心。世天當臍。此定也。地居等天在臍下已。次而下。結印已引向空中獻佛也。乃至地居等令轉下也。如上有四等諸尊從佛身出。今獻花高下亦準前。臍下以配當漫荼羅位也。然有二種師。若瑜伽成者。但用三昧心自在故。已得通達真言門故。隨心所作便成。不必待於事法亦得成也。若第二世間師。必須依於事法。用真言及印加之。乃可成也。次答護摩義。應知護摩有二種。一內二外。所謂內外。分分即別也。護摩是燒義也。由護摩能燒除諸業。以一切眾生。皆從業生由生轉業。輪迴無已。以業除故生亦得除。即是得解脫也。若能燒業者。名曰內護摩也。從於何處得解脫耶。謂從煩惱業苦而得解脫也。既離世間即生種子。所謂白凈菩提心也。如世間之火。若燒物已但成灰燼。今則不爾。既燒一切煩惱。如劫燒火無有遺余。而亦即從此中得有牙生。所謂菩提牙
【現代漢語翻譯】 現代漢語譯本 不做普通吉祥印（一種手印）時，還可以用金剛拳印、蓮華印以及觀音印。但這些印都是用右手來結。只有地居天（居住在地上或地下的神祇）才用左手結印。然而，考慮到左手可能需要拿東西或做其他事情，所以用右手結印並加持物品也是可以的。供養時，先用手印加持供品，然後雙手捧著，心中想著奉獻，再將供品放置在諸尊（諸佛菩薩等）面前。如果是涂香，可以用它來塗抹諸尊的身體，或者根據情況進行莊嚴佈置，也可以放置在諸尊面前。 捧花等供品時，也有高低之分。如果是供佛，應當舉高到與佛身頭頂齊平；供菩薩，在心以上；供二乘（聲聞、緣覺），在臍以上；供養清凈佛菩薩時，持在心口位置；供養世間天神，在臍部位置。這是固定的。供養地居天等，在臍部以下。然後逐漸降低。結印后，引向空中獻給佛。乃至地居天等，要讓他們逐漸向下。如前所述，有四等諸尊從佛身而出，現在獻花的高低也應按照之前的標準。臍部以下的位置，對應于漫荼羅（壇城）的位置。 然而，有兩種型別的阿阇梨（導師）：如果瑜伽（修行）已經成就，那麼只需運用三昧（禪定）之心，因為已經通達真言（mantra）之門，所以隨心所作就能成就，不必依賴於事相之法也能成就。如果是第二種世間阿阇梨，則必須依據事相之法，用真言和手印加持，才能成就。 接下來回答護摩（homa，火供）的意義。應當知道護摩有兩種：內護摩和外護摩。所謂內外，是分開而言的。護摩是焚燒的意思。通過護摩能夠焚燒消除各種業障。因為一切眾生，都是從業而生，由生而轉業，輪迴沒有止境。因為業障消除，所以生也就能消除，這就是得到解脫。如果能夠焚燒業障，就叫做內護摩。從哪裡得到解脫呢？就是從煩惱、業、苦中得到解脫。既然脫離了世間，就會產生種子，也就是清凈的菩提心。 就像世間的火，如果燒了東西，只會變成灰燼。現在則不是這樣。既能焚燒一切煩惱，如同劫末之火，沒有遺留，而且也正是在這其中得以生出新芽，也就是菩提之芽。
【English Translation】 English version When not performing the ordinary auspicious mudra (a hand gesture), one can also use the Vajra Fist mudra, the Lotus mudra, or the Avalokiteśvara (Guanyin) mudra. However, these mudras are all performed with the right hand. Only the earth-dwelling deities (those residing on or under the earth) use the left hand to form the mudra. Nevertheless, considering that the left hand may need to hold something or perform other tasks, it is also permissible to use the right hand to form the mudra and bless objects. When making offerings, first bless the offerings with the mudra, then hold them with both hands, thinking of offering them in your heart, and then place the offerings before the various deities (Buddhas, Bodhisattvas, etc.). If it is scented ointment, it can be used to anoint the bodies of the deities, or it can be arranged decoratively as appropriate, or it can be placed in front of the deities. When holding flowers or other offerings, there are also distinctions in height. If offering to the Buddha, it should be raised to the level of the Buddha's head; if offering to a Bodhisattva, above the heart; if offering to the Two Vehicles (Śrāvakas and Pratyekabuddhas), above the navel; when offering to pure Buddhas and Bodhisattvas, hold it at the level of the heart; when offering to worldly deities, at the level of the navel. This is fixed. When offering to earth-dwelling deities, below the navel. Then gradually lower it. After forming the mudra, direct it towards the sky to offer to the Buddha. And even for earth-dwelling deities, gradually lower it. As mentioned earlier, there are four levels of deities emanating from the Buddha's body, and now the height of offering flowers should also follow the previous standards. The position below the navel corresponds to the position of the mandala (sacred diagram). However, there are two types of ācāryas (teachers): if yoga (spiritual practice) has been accomplished, then one only needs to use the mind of samādhi (meditative absorption), because one has already penetrated the gate of mantra (sacred utterance), so whatever one does at will can be accomplished, and it is not necessary to rely on phenomenal practices to achieve it. If it is the second type of worldly ācārya, then one must rely on phenomenal practices, using mantra and mudra to bless it, in order to achieve it. Next, to answer the meaning of homa (fire offering). It should be known that there are two types of homa: inner homa and outer homa. The so-called inner and outer are separate. Homa means burning. Through homa, one can burn away and eliminate various karmic obstacles. Because all sentient beings are born from karma, and from birth, karma is transformed, and the cycle of rebirth has no end. Because karmic obstacles are eliminated, birth can also be eliminated, and this is to attain liberation. If one can burn away karma, it is called inner homa. From where does one attain liberation? It is from afflictions, karma, and suffering that one attains liberation. Since one has escaped the world, a seed will be produced, which is the pure bodhicitta (mind of enlightenment). Like worldly fire, if it burns something, it will only turn into ashes. Now it is not like that. It can burn away all afflictions, like the fire at the end of a kalpa (cosmic cycle), leaving nothing behind, and it is precisely from this that a new sprout can be born, which is the sprout of bodhi (enlightenment).
也。此中能燒即是智也。如前所說觀于啰ram 字周匝火鬘。令想此周遍其身。其身又持刀及索。以此啰字門故。得盡諸業凈除諸障。業障凈已得生自凈種子也。是故次觀菩提之心。當知菩提心得生種子也。如此觀時。當想嚩字遍於一切身份。于其毛孔中流出白色甘露。周遍十方以灑一切眾生之身。以此因能當令種子漸次滋長。故名內護摩也。次釋外護摩者。有其三種。一本尊。二真言。三印。一本尊者(本尊也。為供養故置之。隨所宗之門而置之。或火中可有是漫荼羅位也。更問)。二真言者(爐。置火處也。此即真言也。火中有)。三印者(印也。即是阿阇梨坐處。自身即是印也)。當作外護摩時。令此三位正相當也。此三亦是凈三業義。本三位。謂身爐本尊三位。各有三位本尊真言印也。凈三業成三事也(謂息災等也)。尊是意業。真言是口業。師身之印是身業。由此因緣。能凈三業成三事。謂息災增益降伏也。三業道者。道是會義。言與理同。同故會也。汝等所行是菩薩道。即是三道同歸一致也。又三事觀字各異。若作息災觀啰ram 字。當上加點而作白色。增益想嚂字黃。降伏想暗字或黑或赤。如字者本尊及自身色。亦如是三事相應即成也。就中復有上中下差別。謂息災為上。增益為中。降伏為下也。
如是作者名外護摩。當知此內外護摩皆名殊勝。若不與此相應。徒作無益也。猶作外護摩故。能令引入內護摩中。然內外之理本無差別。為求世間成就者。作此分別令作外護摩耳。若異此作者。謂不依所說方軌。當知此人無所知解。唐捐其功無有果報也。由離於真言之智。隨己無明之心而妄作之。終不能得世出世間悉地之果。故云不得果也。次答色及形類。然大略有三部。毗盧遮那是佛部。即是如來法界之身白色。次觀世音是阿彌陀佛也。其身黃色。次金剛藏即是釋迦牟尼。其身赤黃色(即雜色也)佛說諸真言及諸佛所說者。上言佛。是舉佛如來部中諸真言。部謂從佛所生。乃至諸神。佛所許可皆是佛部也。下云諸佛者。直是諸佛所說。不通菩薩以下也。此二種皆具二種色。謂白黃也。諸部下言諸佛所說真言。謂毗盧遮那所說也。次第應當知。金剛手雜類。觀自在諸真言白。隨事分者。此但云應當知。以白黃和合也。謂不太黃太白也。雜色謂具五色也。謂隨事分別而用之也。佛部一向是息災用。白隨事業分。觀音純白。然其部中。則隨事業變轉也。其色當白。蓮華部一向是增益用。其色黃。金剛部一向是降伏用。其色雜也。亦隨一部中自有三事分別。如佛部中。自有息災增益降伏也。若息災。即依本法而作白色。若佛
【現代漢語翻譯】 現代漢語譯本： 像這樣，作者的名字是外護摩（指在外部進行的火供）。應當知道，這種內外護摩都名為殊勝。如果不與此相應，徒勞地做也是沒有益處的。因為做外護摩的緣故，能夠引導進入內護摩中。然而內外之理本來沒有差別，爲了求世間成就的人，才作這種分別，令他們做外護摩罷了。如果不是這樣作者，說是不依照所說的方軌（方法和規則），應當知道這個人沒有所知所解，白白地耗費功夫，沒有果報。由於離開了真言的智慧，隨著自己無明的心而胡亂地做，終究不能得到世間和出世間的悉地（成就）之果。所以說不得果。接下來回答顏色和形類的問題。大概有三部：毗盧遮那（Vairocana）是佛部（Buddha-kula），即是如來法界之身，顏色是白色。其次觀世音（Avalokiteśvara）是阿彌陀佛（Amitābha），其身黃色。其次金剛藏（Vajragarbha）即是釋迦牟尼（Śākyamuni），其身赤黃色（即雜色）。佛說諸真言以及諸佛所說者，上面說的佛，是舉佛如來部中的諸真言。部是指從佛所生，乃至諸神，佛所許可的都是佛部。下面說的諸佛，直接是指諸佛所說，不包括菩薩以下。這兩種都具有兩種顏色，即白色和黃色。諸部下面說的諸佛所說真言，是指毗盧遮那所說的。次第應當知道，金剛手（Vajrapāṇi）是雜類，觀自在（Avalokiteśvara）的諸真言是白色。隨事分者，這裡只是說應當知道，用白色和黃色調和。說不太黃也不太白。雜色是指具有五種顏色。說是隨著事情分別而用。佛部一向是息災用的，白色隨事業分。觀音（Avalokiteśvara）純白，然而在其部中，則隨著事業變轉。其色應當是白色。蓮華部一向是增益用的，其色是黃色。金剛部一向是降伏用的，其色是雜色。也在一部中自有息災、增益、降伏三種事情的分別。如佛部中，自有息災、增益、降伏。如果是息災，就依照本法而作白色。如果是佛
【English Translation】 English version: Thus, the author's name is outer Homa (referring to fire rituals performed externally). It should be known that both this inner and outer Homa are named supreme. If it does not correspond to this, doing it in vain is of no benefit. Because of performing outer Homa, it can lead one into inner Homa. However, the principle of inner and outer is inherently without difference. For those who seek worldly achievements, this distinction is made to have them perform outer Homa. If the author is different from this, saying that it does not follow the prescribed methods and rules, it should be known that this person has no knowledge or understanding, and the effort is wasted without any reward. Because of being separated from the wisdom of mantra, acting rashly according to one's own ignorant mind, one will ultimately not be able to obtain the Siddhi (accomplishment) fruit of the worldly and supramundane. Therefore, it is said that one cannot obtain the fruit. Next, answering the question of color and form. Roughly, there are three Kulas (families): Vairocana (毗盧遮那) is the Buddha-kula (佛部), which is the Dharmadhatu body of the Tathagata (如來), and its color is white. Next, Avalokiteśvara (觀世音) is Amitābha (阿彌陀佛), whose body is yellow. Next, Vajragarbha (金剛藏) is Śākyamuni (釋迦牟尼), whose body is reddish-yellow (i.e., mixed color). 'The Buddha speaks all mantras and those spoken by all Buddhas,' the Buddha mentioned above refers to all the mantras in the Buddha-Tathagata-kula. Kula refers to that which is born from the Buddha, even the gods, and all that is permitted by the Buddha is the Buddha-kula. The 'all Buddhas' mentioned below directly refers to what is spoken by all Buddhas, not including Bodhisattvas and below. These two kinds both possess two colors, namely white and yellow. The 'mantras spoken by all Buddhas' mentioned below the Kulas refers to what is spoken by Vairocana (毗盧遮那). The order should be known. Vajrapāṇi (金剛手) is of mixed types, and the mantras of Avalokiteśvara (觀自在) are white. 'Those that are divided according to the matter,' here it is only said that it should be known, using white and yellow mixed together. Saying not too yellow and not too white. Mixed color refers to possessing five colors. Saying that it is used according to the matter being distinguished. The Buddha-kula is always used for pacifying disasters, and white is divided according to the activity. Avalokiteśvara (觀音) is pure white, but within its Kula, it changes according to the activity. Its color should be white. The Lotus-kula is always used for increasing benefits, and its color is yellow. The Vajra-kula is always used for subduing, and its color is mixed. Also, within one Kula, there are distinctions of pacifying disasters, increasing benefits, and subduing. For example, within the Buddha-kula, there are pacifying disasters, increasing benefits, and subduing. If it is for pacifying disasters, then one performs the white color according to the original Dharma. If it is Buddha
部中作增益時。但依此法而作黃色。若佛部中降伏者。但依此法轉作雜色即是也。如佛部者。當知蓮華金剛類可解也。白事分者。謂隨色類而分其事也。觀自在諸真言者。此中諸聲。即是舉蓮華部。以例佛及金剛部也。次說漫荼羅形。計合息災在前。今隨聲便事便。增益在前也。諸增益事漫荼羅。方□(而黃色)息災壇。圓○而中白色。降伏壇。三角△其中黑色。攝召壇。半月<
【現代漢語翻譯】
現代漢語譯本
部中作增益時，但依照此法而作黃色。若佛部中降伏者，但依照此法轉作雜色即可。如佛部者，應當知道蓮華（Padma，蓮花部）金剛（Vajra，金剛部）類可以理解。白事分者，是說隨著色類而區分其事。觀自在（Avalokiteśvara，觀世音菩薩）諸真言者，此中諸聲，即是舉蓮華部，以例佛及金剛部。
其次說曼荼羅（Mandala，壇城）的形狀。按理說息災應該在前，現在爲了方便，增益在前。諸增益事曼荼羅，方形□（而且是黃色）；息災壇，圓形○而且中間是白色；降伏壇，三角形△其中是黑色；攝召壇，半月形<
【English Translation】
English version
When performing activities for increasing benefits within a Buddha family, one should follow this method and create a yellow color. If subduing is required within a Buddha family, one should follow this method and transform it into a mixed color. As for the Buddha family, it should be understood that the Padma (Lotus) and Vajra (Diamond) families can be understood similarly. 'Dividing white matters' refers to distinguishing matters according to color categories. As for the mantras of Avalokiteśvara (The Bodhisattva of Compassion), the sounds mentioned here exemplify the Padma family, serving as an analogy for the Buddha and Vajra families.
Next, the shape of the Mandala (sacred diagram) is discussed. Logically, pacifying should come first, but for convenience, increasing benefits are discussed first. For Mandalas related to increasing benefits, the shape is square □ (and yellow); for pacifying altars, the shape is circular ○ with a white center; for subduing altars, the shape is triangular △ with a black center; for summoning altars, the shape is crescent <
之用。隨心而轉。然所作事皆實不虛。由不思議界智所得故然也。今謂法界之色。於一色中即是一切色。能觀之智亦與境相應。故得如是自在而用也。為除無智故有種種智生。雖知無量知其實是一智。前云智是一切智也。以一智現一切智也。前問本尊形量大小。今次答之。然佛普門示現。皆為應赴群機。機既萬差。當知垂應亦大小無定也。至詮一一本尊之形。莫不量同法界。無有邊際及與始終。由智有淺深量有大小故。所見身各各差別。是故當知所觀本尊。隨行者心大小無有定量也(當明密跡經三密事)所云證智者。即是佛也。以無盡之智而證無盡之境。如函大蓋亦大也。前問尊形量中。兼問坐及印。今亦答之。身既無有定量。當知座及印亦如是也。乃至心能廣。座亦同彼量也。印亦如是。如其次第謂隨其大小也。又次第者從佛。令本尊與座相稱也。至天亦然。次答此印從何生者。佛言。如佛所生處。印亦如是從於彼生也。所以者何。一切如來。皆從佛性種子菩提心生。當知一切印。亦從菩提心生也。印從法界生。而印弟子。如王以印印之一切信受。今以一切法界生印印之。即法印也。即是大人相印也。次答此印作何用者。以此法界印印于弟子也。印是不可違越義。由自及他皆不違越故。謂始從菩提心乃至究極佛慧。
於是中間不退不轉。是故世間號之為菩提薩埵。由此印故。住菩提心更不退轉。故名不違越也。此印即是印生死門開法界路。略而言之。此印量同法界。由以此法界之印印之。即令彼人已有法界之標幟。同法界普門之身。故名印于弟子也。以法界印為略。謂以一法印之也。若廣不可量也。此即大人之標幟相也。前問灌頂幾種。今次答之。佛子善聽者。準梵本正語當具慇勤諦聽。何以上來諸問不言善聽。至此方說耶。然余法若不善聽致有妄失。其過猶小。若灌頂不成。則不合聞真言及印等。此日不得作此過尤大。故慇勤戒之也。譬如世間剎利之種。謂欲紹其繼嗣令王種不斷故。為其嫡子而作灌頂。取四大海水。以四寶瓶盛之種種嚴飾。又嚴飾子身眾物咸備。又飾大象。于象背上持瓶。令太子坐于壇中。所統畢集。于象牙上水令流注太子之頂。灌此水已。大聲三唱。汝等當知太子已受位竟。自今以後所有教敕皆當奉行。今如來法王亦復如是。為令佛種不斷故。以甘露法水而灌佛子之頂。令佛種求不斷故。為順世法故有此方便印持之法。從此以後一切聖眾咸所敬仰。亦知是人畢竟不退于無上菩提定紹法王之位。諸有所作真言身印瑜伽等業。皆不敢違越也。然灌頂有三種。一者但以印法作之離諸作業。此是入秘密漫荼羅。謂有
【現代漢語翻譯】 現代漢語譯本 於是，（菩提薩埵，Bodhisattva，指發菩提心求菩提果的有情）中間不會退轉。因此，世間稱之為菩提薩埵。由於這個（手）印的緣故，安住于菩提心，更不會退轉，所以稱為『不違越』。這個（手）印，就是（手）印生死之門，開啟法界之路。（如果）簡略地說，這個（手）印的量等同於法界。由於用這個法界的（手）印來印（持）他，就令那個人已經有了法界的標誌，等同於法界普門之身，所以稱為印于弟子。以法界（手）印為簡略，就是用一個法（手）印來印（持）。如果廣說，則不可衡量。這就是大人的標誌相。前面問灌頂有幾種，現在回答這個問題。佛子們，好好聽著！按照梵文原本的正確說法，應當具足慇勤地諦聽。為什麼前面那些問題都不說『善聽』，到這裡才說呢？因為其他的法，如果不善聽，可能會有錯失，那個過錯還小。如果灌頂不成，就不應該聽聞真言和（手）印等，今天不得作，這個過錯就大了，所以慇勤地告誡他們。譬如世間的剎利（Ksatriya，印度種姓制度中的第二等級，通常是武士和統治者）種姓，想要繼承他們的後嗣，令王種不斷絕，所以為他們的嫡子舉行灌頂。取四大海水，用四寶瓶盛裝，種種莊嚴裝飾，又莊嚴裝飾太子的身體，各種物品都準備齊全，又裝飾大象，在大象背上拿著寶瓶，讓太子坐在壇中，所統領的人全部聚集，從象牙上讓水流注到太子的頭頂。灌完這個水后，大聲三次宣告：『你們應當知道太子已經受位完畢，從今以後所有的教敕都應當奉行。』現在如來法王也是這樣，爲了令佛種不斷絕，用甘露法水來灌佛子的頭頂，令佛種求不斷絕。爲了順應世間法，所以有這種方便印持之法。從此以後，一切聖眾都敬仰他，也知道這個人畢竟不會退轉于無上菩提，必定繼承法王之位。所有所作的真言、身印、瑜伽等事業，都不敢違越。然而灌頂有三種，第一種是隻用（手）印法來作，離開各種作業，這是進入秘密曼荼羅（Mandala，壇城）。
【English Translation】 English version Then, (Bodhisattva, referring to sentient beings who have generated Bodhicitta and seek Bodhi) will not regress in between. Therefore, the world calls them Bodhisattvas. Because of this (mudra), dwelling in the Bodhicitta, they will not regress, hence called 'non-transgression'. This (mudra) is the (mudra) that seals the gate of birth and death, opening the path to the Dharmadhatu. Briefly speaking, the measure of this (mudra) is equal to the Dharmadhatu. Because this mudra of the Dharmadhatu is used to seal (hold) him, it makes that person already have the mark of the Dharmadhatu, equal to the body of the Dharmadhatu's universal gate, so it is called sealing the disciple. Taking the Dharmadhatu (mudra) as brief, it is to seal (hold) with one Dharma (mudra). If speaking extensively, it is immeasurable. This is the mark of a great person. Previously asked how many kinds of Abhisheka (灌頂) there are, now answering this question. Disciples of the Buddha, listen carefully! According to the correct statement of the Sanskrit original, one should diligently listen attentively. Why didn't the previous questions say 'listen carefully', but only say it here? Because other Dharmas, if not listened to carefully, may have mistakes, and that fault is small. If the Abhisheka is not successful, then one should not hear the mantra and (mudra) etc., and it is not allowed to do it today, this fault is great, so diligently warn them. For example, the Kshatriya (the second of the four varnas (social orders) of Hinduism) caste in the world, wanting to inherit their descendants, so that the royal lineage is not cut off, so they perform Abhisheka for their嫡子 (the son of the first wife). Take the four great sea waters, use four jeweled bottles to hold them, decorate them in various ways, and also decorate the body of the prince, and all kinds of items are prepared, and also decorate the elephant, holding the bottle on the back of the elephant, let the prince sit in the altar, and all the people under his command gather, and let the water flow from the elephant's tusks to the top of the prince's head. After pouring this water, loudly announce three times: 'You should know that the prince has completed the succession, and from now on all the teachings should be followed.' Now the Tathagata Dharma King is also like this, in order to make the Buddha seed not cut off, use the nectar Dharma water to pour on the top of the Buddha's disciples, so that the Buddha seed seeks not to be cut off. In order to comply with worldly Dharma, so there is this convenient method of sealing and holding. From then on, all the holy beings admire him, and also know that this person will not regress from Anuttara-Samyak-Sambodhi, and will surely inherit the position of Dharma King. All the mantras, body mudras, yoga and other activities that are done, dare not transgress. However, there are three kinds of Abhisheka, the first is to only use the (mudra) Dharma to do it, leaving various activities, this is entering the secret Mandala.
弟子誠心殷重。深樂真言行志求大乘。然資力乏少。若令一一具求眾事反當於道有礙。如是之人師當深起慈心。觀彼心行而攝引之。然但得為此人而作之。不得多為人作。何以故。恐彼資力能辦者生怠慢心。而不盡心損眾德本故。作時隨力令辦少供供養三寶。此第一最勝。謂本尊身語意三合為一。三俱凈故以此印印之。此最勝也。師秘受其真言手印之類也(初但以手印二俱具法事三在三昧灌頂也)二者以作事業而灌頂者。即是師及弟子皆先作事業也。謂先令弟子七日以來誠心禮悔之類。師亦於七日以來。為其持誦秘求感應。及令辦諸供養物香花之類。緣壇所須一一令作。然此之灌頂與前者不殊。但以有資力故。令盡其所有。于諸佛海會之中而作無盡供養。由此因緣。福施之果不可窮盡。故須勸彼令具作也。三者但以心而作灌頂。如是灌頂不擇時不擇方。謂向東設位或向南等皆得也。由此弟子已修真言之行。于秘密藏中有所堪任。令師心悅。此又最勝也。師弟子俱得瑜伽以心灌頂。猶如摩頂受記也。又能盡心承奉其師。于種種善事無有違越。以是因緣令尊歡喜。故為作心想灌頂。其灌頂法也。瑜伽阿阇梨先入凈室而住三昧。如前所說以身四分。作四重漫荼羅位。亦如毗盧遮那所現之方位。一一無異也。如是作已。以秘密
【現代漢語翻譯】 現代漢語譯本：弟子以真誠和殷切的心情，深深喜愛真言的修行，立志追求大乘佛法。然而，因為經濟能力有限，如果要求一一具備所有修行所需的物品，反而會成為修道的障礙。對於這樣的人，上師應當深懷慈悲之心，觀察他的心性和行為，然後引導他。然而，只能為這個人做這些事，不能為太多人做。為什麼呢？因為恐怕那些有能力置辦修行物品的人會因此產生懈怠之心，而不盡心盡力，從而損害他們的功德根本。在做法事的時候，要根據他的能力，讓他儘量準備一些供品來供養三寶。這第一種是最殊勝的，即本尊（Isvara，所尊奉的佛或菩薩）的身、語、意三者合為一體，三者都清凈，因此用這個印來印證他。這是最殊勝的。上師秘密地傳授給他真言、手印等等（最初只是手印，二者都具備是具法事，三者都在三昧灌頂中）。 第二種是以作事業的方式進行灌頂。也就是說，上師和弟子都要先做一些事業。比如，先讓弟子從七天以來誠心禮拜懺悔等等。上師也在七天以來，為他持誦真言，秘密地祈求感應，並且讓他準備各種供養物品，如香、花等等。緣壇（mandala，壇場）所需的物品，一一讓他準備。然而，這種灌頂與前一種沒有太大的區別，只是因為弟子有經濟能力，所以讓他盡其所有，在諸佛海會之中做無盡的供養。因為這個因緣，福報和施捨的果報是不可窮盡的，所以需要勸他儘量去做。 第三種是隻用心來做灌頂。這樣的灌頂不選擇時間和地點，也就是說，面向東邊設定位置，或者面向南邊等等都可以。因為這個弟子已經修行了真言，在秘密的法藏中有所堪任，讓上師感到高興。這又是最殊勝的。上師和弟子都得到了瑜伽（yoga，相應）的境界，用心來灌頂，就像摩頂授記一樣。又能盡心盡力地侍奉他的上師，對於各種善事沒有違背。因為這個因緣，讓上師歡喜，所以為他做心想灌頂。這種灌頂的方法是，瑜伽阿阇梨（yogacarya，瑜伽師）先進入凈室，安住在三昧之中，像前面所說的那樣，用身體的四個部分，做四重漫荼羅的位置，也像毗盧遮那佛（Vairocana，光明遍照佛）所顯現的方位一樣，一一沒有差異。這樣做好之後，用秘密...
【English Translation】 English version: The disciple, with sincerity and deep respect, deeply loves the practice of mantra and aspires to the Great Vehicle (Mahayana). However, due to limited financial resources, if required to acquire all the necessary items for practice, it would become an obstacle to the path. For such a person, the teacher (guru) should deeply arise with compassion, observe their mind and conduct, and then guide them. However, these things should only be done for this one person, and not for too many. Why? Because it is feared that those who have the means to acquire the items for practice will become lazy and not exert themselves fully, thereby damaging their roots of merit. When performing rituals, according to their ability, let them prepare some offerings to offer to the Three Jewels (Triratna). This first type is the most supreme, that is, the body, speech, and mind of the Isvara (the revered Buddha or Bodhisattva) are united as one, and all three are pure, so use this mudra (hand gesture) to seal it. This is the most supreme. The teacher secretly transmits to them the mantra, mudra, and so on (initially only the mudra, both are complete is a complete ritual, all three are in the samadhi (meditative state) initiation). The second type is initiation by performing activities. That is to say, both the teacher and the disciple must first perform some activities. For example, first let the disciple sincerely prostrate and repent for seven days, and so on. The teacher also recites mantras for them for seven days, secretly seeking a response, and has them prepare various offerings such as incense, flowers, and so on. The items needed for the mandala (sacred circle) are prepared one by one. However, this initiation is not much different from the previous one, except that because the disciple has the financial means, they are allowed to do their best to make endless offerings in the assembly of all Buddhas. Because of this cause, the fruits of merit and charity are inexhaustible, so they need to be encouraged to do their best. The third type is to perform initiation only with the mind. Such initiation does not choose time or place, that is, setting up the position facing east, or facing south, etc., is acceptable. Because this disciple has already practiced mantra and is capable in the secret treasury of Dharma, making the teacher happy. This is also the most supreme. Both the teacher and the disciple attain the state of yoga (union), and initiate with the mind, just like touching the crown of the head to bestow a prophecy. They can also wholeheartedly serve their teacher and not violate any good deeds. Because of this cause, making the teacher happy, so perform the mind-imagined initiation for them. The method of this initiation is that the yogacarya (yoga master) first enters a clean room and abides in samadhi, as mentioned earlier, using the four parts of the body to create the positions of the fourfold mandala, also like the directions manifested by Vairocana (the Buddha of radiant light), each without difference. After doing this, use the secret...
加持故。令彼弟子。先在外而待命者。自然而得金剛手威神加持引之令入。亦自然而解作印等一一如法。既入室已。以金剛手所加持故。現睹漫荼羅諸尊之位宛然現前。一一本尊尊形及印字等。亦悉明瞭。爾時行者復以加持力故。手中自然蒙授妙花。而以供養大眾。隨所墮本尊之處。其尊即起以妙音聲。而安慰之為作攝授。爾時本尊取一一大會諸尊處甘露三昧之水。而為彼弟子現前灌頂。爾時阿阇梨但坐一處。而入三昧寂然不動。而能成就如是勝事也。令尊歡喜相應。謂承事本尊本尊歡喜。以行者現前而為灌頂。以遍數及行具作故也。承事唸誦令尊歡喜。現前說法如所說而作之也。準前例之。如弟子能事師令歡喜。師為灌頂教授也。
次答三昧耶有幾種者。今世尊答略有五種也。三昧耶者如有人于眾多國王大臣所尊重集會之處。而自發言作太要誓。我今如是之事永當不作。如是之事當依行之。以自對可信之人而發誠言。若有所違即得重罪。是故三昧耶者。即是不可違越義也。略而言之即是戒義也。此中五種者。第一但得遙見漫荼羅。謂如造漫荼羅時謂見具足漫荼羅也。忽有諸人善心隨喜。欲求禮拜供養。爾時阿阇梨。聽令引入于壇外。遙令禮拜以花香等。遙散道場而作供養。得見如是法會。故無量罪業皆得滅除
【現代漢語翻譯】 現代漢語譯本 憑藉加持的緣故，讓那些在外面等候命令的弟子，自然而然地得到金剛手（Vajrapani，佛教護法神）的威神加持，引導他們進入壇場。他們也會自然而然地理解並做出各種手印等，一切都如法如儀。進入壇場后，由於金剛手的加持，他們會親眼看到曼荼羅（Mandala，壇場）中諸位本尊的位置，清晰地顯現在眼前。每一位本尊的形象以及手印、種子字等，也都非常清楚明白。這時，修行者又憑藉加持的力量，手中自然而然地得到美妙的鮮花，用來供養大眾。隨著鮮花落到哪位本尊之處，那位本尊就會起身，用美妙的聲音安慰修行者，併爲他進行攝受。這時，本尊會從大會諸位本尊處取來甘露三昧之水，為這位弟子當面灌頂。這時，阿阇梨（Acharya，導師）只需坐在一處，進入三昧（Samadhi，禪定）之中，寂然不動，就能成就如此殊勝之事。令本尊歡喜相應，是指承事本尊，本尊歡喜，以修行者在面前接受灌頂，以遍數和行持具足的緣故。承事唸誦，令本尊歡喜，本尊就會現前說法，如所說的那樣去做。參照前面的例子，就像弟子能夠侍奉老師，令老師歡喜，老師就會為他灌頂教授。 接下來回答三昧耶（Samaya，誓言）有幾種的問題。現在世尊回答說，大致有五種。三昧耶，就像有人在眾多國王大臣所尊重的地方，自己發言，作出重要的誓言：『我今後這樣的事情永遠不做，這樣的事情應當遵照執行。』以自己對可信之人而發出誠懇的誓言，如果有所違背，就會得到重罪。所以，三昧耶就是不可違越的意思，簡而言之就是戒律的意思。這其中的五種是：第一種是隻能遠遠地看到曼荼羅，比如建造曼荼羅的時候，看到具足的曼荼羅。忽然有一些人，心懷善意，隨喜讚歎，想要禮拜供養。這時，阿阇梨允許他們進入壇場外，遠遠地讓他們禮拜，用鮮花香等，遙遠地散在道場中，作為供養。能夠見到這樣的法會，所以無量的罪業都能夠滅除。
【English Translation】 English version Through the power of blessing, the disciples who are waiting outside will naturally receive the majestic blessing of Vajrapani (Buddhist Dharma protector), guiding them into the Mandala (sacred space). They will also naturally understand and perform various mudras (hand gestures) and other rituals correctly. Once inside the Mandala, due to the blessing of Vajrapani, they will clearly see the positions of all the deities within the Mandala appearing vividly before them. The forms of each deity, as well as their mudras and seed syllables, will also be clearly understood. At this time, the practitioner, again through the power of blessing, will naturally receive beautiful flowers in their hands to offer to the assembly. Wherever the flowers fall, that deity will arise, comforting the practitioner with a beautiful voice and bestowing acceptance. Then, the deity will take the nectar of Samadhi (meditative absorption) from the assembly of deities and bestow empowerment upon the disciple. At this time, the Acharya (spiritual teacher) only needs to sit in one place, entering into Samadhi, remaining still and silent, to accomplish such a supreme event. Causing the deities to rejoice and be in accord means serving the deities so that they are pleased, with the practitioner receiving empowerment in their presence, through the completion of recitations and practices. Serving through recitation and causing the deities to rejoice, the deities will appear and teach the Dharma, acting as they have spoken. Following the previous example, just as a disciple can serve the teacher and cause them to rejoice, the teacher will bestow empowerment and instruction. Next, to answer the question of how many kinds of Samaya (vows) there are, the World Honored One now answers that there are roughly five kinds. Samaya is like someone in a place respected by many kings and ministers, making a solemn vow: 'From now on, I will never do such things, and I shall act according to these principles.' Making a sincere vow to a trustworthy person, if one violates it, one will incur severe consequences. Therefore, Samaya means 'not to be transgressed,' and in short, it means 'precepts.' Among these five kinds, the first is only being able to see the Mandala from afar, such as when a Mandala is being constructed and one sees the complete Mandala. Suddenly, some people with good intentions rejoice and wish to pay homage and make offerings. At this time, the Acharya allows them to enter outside the Mandala, letting them pay homage from afar, scattering flowers and incense in the sacred space as offerings. Being able to see such a Dharma assembly allows countless sins to be eradicated.
。然未合授彼真言及印是第一也。第二見漫荼羅坐位。謂引彼入于壇中。禮拜供養投花散於本位。師告彼汝花墮某尊位上。為說本尊名號。並得入壇門內悉見諸位也。此人說名第二三昧耶也。若請真言及印。亦得隨所應者授之。第三見漫荼羅及印位並作諸事者。謂阿阇梨從首至末。為此人而作漫荼羅。乃至諸尊及印等一一告示。又授真言手印。一一行法皆教授之。此是第三也。第四者已能依隨修行真言門所有法則。言一一通解。具知緣壇所須方便眾藝。堪在師位悅可師意。師即為作傳教漫荼羅。告言汝自今已后。亦如我無異造漫荼羅。度諸弟子令法久住。佛種不斷故。此第四也。第五即是秘密三昧耶。如教所說印壇配位皆見。若不經入此壇。秘密智不生。是故當于秘密壇中如法作灌頂。是名第五。智者應知也。若異此者不名三昧耶也。即前所說第三灌頂時所入也。若異此五事不名善作三昧耶也。然秘密漫荼羅復自有五種。第一謂于師所授得真言印法。依教修行與瑜伽相應。得於定中見諸尊大會。然未蒙引入(此例如第一人也)次第二人已蒙引入秘密壇中得巡禮供養。而未蒙聖尊現為灌頂等。第三既蒙引入大聖眾中。從初至末一一秘密之行。皆蒙聖者方便告示如第三人也。四者以善修秘要之道。現蒙諸尊為作秘密傳教三
昧耶。即為如來所使行如來事也。第五已具前事又見己身。于大會中自作阿阇梨師。即是入地人也。此人才入三昧。即見一切佛會。乃至十世界微塵大會悉能集之。而於其中同彼尊位也。若觀察于意善住者。告金剛也。覺其心不得於三處。真言者得菩薩名。謂以義得名也。由自有覺不著三處。謂自身所觀法及成時。若著此三不名覺心。以於此三無所得名菩薩也。前說菩薩義依法相說。今此義得名也。金剛手前問劑幾時得菩薩名者。今次答之。若觀意心覺。善住三處不得持誦者。說名觀。謂始從師處受瑜伽法。略有三事。謂心觀本尊口有真言身有法印。汝當如是觀之。既受法已如聞修行。得了了明徹猶如鏡中而睹面像。是為觀也。覺者覺了自心境界真實之法也。善住者即指金剛手。佛說法次號名而告之也。或可同彼修行之人。猶覺了自心故得無所住而住。故名善住也。既得如是與法相應。得見本尊無量境界廣博嚴凈不可思議。行者爾時即以無所得而為方便。以智慧觀察。如是之法從內生耶。從外來耶。從內外合生耶。行者自身心即名為內。本尊境界是所對境名之為外。是二合緣名為中間。如是觀察了知。此法種種不思議境。不從內出不從外來。亦非內外和合中間而有。當知本來清凈。畢竟無所得無所生也(外境內心以此
身心觀照為中問)此三事悉除。即是本清凈一相平等也。所以者何。以行者內心外境及心緣和合。正觀察時。此三事和合。即有不思議觀境現前。以三事和合從緣起故。當知即是無生無性不可得也。複次行者。身有秘印口有真言。心有本尊境界之觀。以三事畢竟無生故。即是三輪清凈一相平等也。由行者離於三執凈於三輪而離四相。劑此以來即得菩薩名也(四相謂為我人眾生受者如金剛經中分別)然行者作如此無生無性觀時。心無所得不著內外之相。即是諸法究竟皆空都不可得。然則從發心來修行種種福業。及利眾生所修萬行。云何於此畢竟空中。而不墮于斷滅也。然行者有方便力故。不墮如是過失也。所以者何。如行者初觀時種種有相之境。即是從緣起法。以從緣起故。不自生不他生。不共不無因。是故常無生。若無生者。此因緣法即緣同於法性。湛然清凈。具足一切不思議性起功德。隨緣機起猶如映象水月。有而不有不有而起。雖從緣生而不墮二邊。是故雖畢竟空。而能成就種種功德。普利一切眾生。大悲化物不墮實際。故經云。以方便故。而為眾生作菩提之種。無緣觀行智者。當知此仁者。即是成菩提也。無緣觀即是中道。合同佛義。驗之不思議觀也。佛已離一切執。為度人故。種是栽種之種也。已成佛同無緣
覺。得於本寂法中起方便利他。以方便利眾生。以何方便。若住本寂即違本誓故。以方便為眾生種菩提也。此因之利益別名。為度人故。回無緣作有緣之義也。仁者佛名越眾生。謂過人也。仁者是寂根得勝也。前問云何名見諦。今次答言。本寂法無自性。彼諸安住于本寂法中。彌盧等心。彼諸道修行人也。知法本寂無性故。不動如須彌是名見諦也。名見諦者如上所云。先從師所授得真言觀行方便。得與三昧相應明瞭現前。次即如實正觀三事。皆無生無滅性不可得。由是因緣。即能現覺一切法從本以來常寂滅相。此中雲彼諸法者。即是指前所觀照之境。即於此中而了知本寂。住于自證之理也。已得安住如是法體。實智慧中疑悔永除。猶如須彌山王無有動搖。須彌盧即是不動搖義也。猶住此名齊此以名為見諦也。以此實如空者。實即如空。猶空也。無自性名實。實者即如空也。實者非妄語也。次云以是所見猶如佛(見實即同佛也)先佛亦如是見也。我亦如是見故云及也。實及空非妄語。並所見如佛也如是。先佛者是釋見諦義也。夫見住者。即是安住實智慧中。故名實也。猶覺了無性空本性凈故。當知諸法皆空。空謂離虛妄分別而住諦。俱是為實也。見此理者。即是見於古佛所見之道。解與諸佛玄同。往昔如來亦從此路去成
正覺。既得如是自然之智。復當轉受眾生。今我所得亦與此無異。故名為實。實者即是無虛義也。前問諸得菩提心。彼悉地更無過上者。從此之外更有五種悉地也。次問云何名悉地。復有幾種。今先答果。夫言成就悉地者。謂住菩提心也。此菩提心即是第十一地成就最正覺。如是悉地。諸地中最在其上。故。
經云。彼悉地更無過上也。次答。入修行。是住信行地也。次升于地位。謂越世間五神通佛及緣覺等。悉地有幾種者。謂此無上悉地以前。略有五種悉地。一者信。二者入地。三者五通。四者二乘。五者成佛。此是五種悉地也。初信者。謂隨分能分凈諸根。深信如來秘藏決定不疑。信佛有如是如是方便。若依行者必成菩提。此是地前信行也。次入地者。謂入初歡喜地也。準望聲聞法中猶如見諦人也。第三五通者。謂了知世間五通之境。猶如幻夢水月映象不可取著。爾時度五通仙人之地。名第三也。第四二乘者。謂觀察二乘境界。心得無著心不墮實際。爾時得度二乘境界。爾時到第八地也。五從第九地修菩提行道。轉轉勝進成如來位也。然諸經論師。大略皆作如此說爾。若秘藏中義復有異。謂初歡喜地自十心。從初心至第四心得度五通境界。從第五至第八心得度聲聞緣覺境界。從第九心一向行菩薩修道。至第
【現代漢語翻譯】 現代漢語譯本 正覺（Samyak-saṃbodhi，完全的覺悟）。既然獲得了這樣自然的智慧，還要進一步去度化眾生。如今我所獲得的也與此沒有不同。所以稱為『實』，『實』就是沒有虛假的意思。前面問到的各種獲得菩提心（bodhicitta，覺悟之心）的成就（siddhi，成就），那些成就再沒有比這更高的了。除了這些之外，還有五種成就（siddhi）。接下來問什麼是成就（siddhi），又有幾種？現在先回答果。所謂成就（siddhi）的獲得，是指安住于菩提心（bodhicitta）。這菩提心（bodhicitta）就是第十一地成就的最正覺（Samyak-saṃbodhi）。這樣的成就（siddhi），在所有地（bhūmi，菩薩修行的階段）中是最上的，所以說： 經中說，那些成就（siddhi）再沒有比這更高的了。接下來回答，進入修行，是指安住于信行地（Śraddhā-caryā-bhūmi，信行地）。再提升到地位，是指超越世間的五神通（pañcābhijñā，五種神通）的佛（Buddha）以及緣覺（Pratyekabuddha，獨覺者）等。成就（siddhi）有幾種呢？是指在這無上成就（siddhi）之前，大概有五種成就（siddhi）：一是信，二是入地，三是五通，四是二乘，五是成佛。這就是五種成就（siddhi）。最初的信，是指隨分隨力能夠清凈諸根（indriya，感覺器官），深深相信如來（Tathāgata，佛的稱號）的秘藏（guhyasamāja，秘密教法），決定不懷疑，相信佛（Buddha）有這樣這樣的方便（upāya，善巧方法），如果依此修行必定成就菩提（bodhi，覺悟）。這是地（bhūmi）前的信行。其次是入地，是指進入初歡喜地（Pramuditā-bhūmi，歡喜地）。比照聲聞（Śrāvaka，聽聞佛法而修行的人）法中，就像是見諦人（dṛṣṭi-satya，證悟真理的人）。第三是五通，是指了知世間五通的境界，就像幻夢、水月、映象一樣不可執著。這時度過五通仙人之地，稱為第三。第四是二乘，是指觀察二乘（Śrāvakayāna and Pratyekabuddhayāna，聲聞乘和緣覺乘）的境界，心中沒有執著，心不墮入實際（tathatā，真如）。這時得以度過二乘的境界，這時到達第八地。第五是從第九地修菩提行道，逐漸勝進，成就如來（Tathāgata）的果位。然而各經論師，大略都這樣說。如果在秘藏（guhyasamāja）中，意義又有不同。是指初歡喜地（Pramuditā-bhūmi）的自十心，從初心到第四心得以度過五通的境界，從第五心到第八心得以度過聲聞緣覺的境界，從第九心一向修行菩薩道，直到第
【English Translation】 English version Samyak-saṃbodhi (Perfect Enlightenment). Having attained such natural wisdom, one must further transform and deliver sentient beings. What I have attained now is no different from this. Therefore, it is called 'real,' and 'real' means without falsehood. Previously, the question was about the various attainments (siddhi) of obtaining bodhicitta (the mind of enlightenment). There are no attainments higher than those. Apart from these, there are five other types of attainments (siddhi). Next, the question is, what is meant by attainment (siddhi), and how many kinds are there? Now, I will first answer the result. The so-called attainment (siddhi) refers to dwelling in the bodhicitta. This bodhicitta is the most perfect enlightenment (Samyak-saṃbodhi) achieved in the eleventh bhūmi (stage of bodhisattva practice). Such attainment (siddhi) is the highest among all the bhūmis, therefore: The sutra says, 'There are no attainments (siddhi) higher than those.' Next, the answer is, entering practice refers to dwelling in the Śraddhā-caryā-bhūmi (the stage of faith and practice). Further ascending to a position means surpassing the five supernormal powers (pañcābhijñā) of the Buddhas and Pratyekabuddhas (Solitary Buddhas) of the world. How many kinds of attainments (siddhi) are there? It refers to the five kinds of attainments (siddhi) before this supreme attainment (siddhi): first, faith; second, entering the bhūmi; third, the five supernormal powers; fourth, the Two Vehicles; and fifth, becoming a Buddha. These are the five kinds of attainments (siddhi). The initial faith refers to being able to purify the indriyas (sense organs) according to one's capacity, deeply believing in the guhyasamāja (secret teachings) of the Tathāgata (the title of the Buddha), and being determined not to doubt, believing that the Buddha has such and such upāya (skillful means), and if one practices accordingly, one will surely attain bodhi (enlightenment). This is the practice of faith before the bhūmi. Next, entering the bhūmi refers to entering the first Pramuditā-bhūmi (Joyful Ground). Compared to the Śrāvaka (hearers of the teachings) Dharma, it is like a dṛṣṭi-satya (one who sees the truth). Third, the five supernormal powers refer to understanding the realm of the five supernormal powers of the world, like illusions, reflections of the moon in water, and images in a mirror, which are not to be grasped. At this time, passing through the land of the five supernormal power immortals is called the third. Fourth, the Two Vehicles refer to observing the realm of the Śrāvakayāna and Pratyekabuddhayāna (the Hearer Vehicle and the Solitary Buddha Vehicle), with no attachment in the mind, and the mind not falling into tathatā (suchness). At this time, one is able to pass through the realm of the Two Vehicles, and at this time, one reaches the eighth bhūmi. Fifth, from the ninth bhūmi, one cultivates the path of bodhi, gradually advancing and attaining the fruit of the Tathāgata. However, the various sutra and shastra masters generally say this. If it is in the guhyasamāja, the meaning is different. It refers to the ten minds of the first Pramuditā-bhūmi, from the initial mind to the fourth mind, one is able to pass through the realm of the five supernormal powers, from the fifth mind to the eighth mind, one is able to pass through the realm of the Śrāvakas and Pratyekabuddhas, and from the ninth mind, one single-mindedly cultivates the Bodhisattva path, until the
十心名為成佛。佛者覺也。謂覺自心性凈本來常寂滅相也。然此十心中。從第一至第八名為見道。從第九至第十名為觀。見觀謂見於諦理。此進修觀。謂一向觀于如來不思議界秘密功德。如是秘密之境。非所見法出過心量。故別名觀道也。覺者是覺知義。已度二乘境界。了知二乘心與菩薩異也。若入第二地時。亦至第四心度五通。第八心度二乘。第十心成佛。準此有信取入位名。與初地十心不異。但此十心轉復光顯離垢也。乃至第十地亦有十心。即是凡有百心。一一轉勝可準知也。如華嚴真金之喻可準知耳。此初地十心滿。即能分身為百佛土等。如彼可知。但百心成佛。是寶炬陀羅尼經所說。甚深微細。此經未度東國也。修實不息令心心凈也。次答修行事業不息乃至心續凈。心續凈謂不歇功用也。如是成熟(謂不熟令成熟當得于悉地也)亦可云彼。當悉地。悉地何時生者。
經云。世世生生乃至業業不除。果令成熟彼時悉地成。一時業生令寄在身。得持誦者悉地從意生。此生生世世是義語也。梵雲散跢那是識也。謂內心中也。猶如世間眾生造種種業。乘此業故而受果報。或一生百千萬等生。此業不失熟即受報。今答此悉地生亦如是。如行人隨上中下期愿。依真言法要而修得成悉地。由此悉地在身故。乃至世世生
【現代漢語翻譯】 現代漢語譯本 十心被稱為成佛。佛，是覺悟的意思，指覺悟到自心本性清凈，本來就是常寂滅的相。然而，這十心中，從第一心到第八心稱為見道，從第九心到第十心稱為觀。見觀，是指見到真諦的道理。這裡的進修觀，是指一心一意地觀想如來不可思議境界的秘密功德。這樣的秘密境界，不是所見之法能夠超出心量的，所以特別稱為觀道。覺，是覺知的意思，已經超越了二乘的境界，瞭解二乘的心與菩薩的心不同。如果進入第二地時，也到達第四心，度過五神通；第八心，度過二乘；第十心，成就佛果。依照這個標準，有信取入位的名稱，與初地的十心沒有不同，只是這十心更加光明顯耀，遠離垢染。乃至第十地也有十心，總共有百心。每一個心都更加殊勝，可以依此類推。如同《華嚴經》中真金的比喻可以參考。這初地的十心圓滿，就能分身為百佛土等，如同經中所說。但是百心成佛，是《寶炬陀羅尼經》所說的，非常深奧微妙，這部經還沒有傳到東國。修持真實而不停止，使心念相續清凈。接下來回答修行事業不停止，乃至心念相續清凈。心念相續清凈，是指不停止功用。像這樣成熟（指不成熟使之成熟，當能得到悉地），也可以說就是那個悉地。悉地什麼時候產生呢？
經中說：『世世生生乃至業業不除，果令成熟彼時悉地成。一時業生令寄在身，得持誦者悉地從意生。』這『生生世世』是義語。梵語散跢那（Samtāna）是識的意思，指內心之中。猶如世間眾生造作種種業，憑藉這些業而承受果報，或者一生百千萬等生。這些業不會消失，成熟了就會受報。現在回答這悉地的產生也是這樣。如同修行人隨上中下等期愿，依照真言的法要而修持，得以成就悉地。由於這悉地在身，乃至世世生生。
【English Translation】 English version The ten minds are called becoming a Buddha. 'Buddha' means 'awakening,' referring to awakening to the purity of one's own mind-nature, which is originally the ever-tranquil and extinguished state. However, among these ten minds, the first to the eighth are called the Path of Seeing (見道, ken-dō), and the ninth to the tenth are called Contemplation (觀, kan). 'Seeing and Contemplation' refers to seeing the truth of reality. This advanced cultivation of Contemplation refers to single-mindedly contemplating the inconceivable realm of the Tathagata's (如來, nyorai) secret merits and virtues. Such a secret realm is not a dharma that can be seen that exceeds the capacity of the mind; therefore, it is especially called the Path of Contemplation. 'Awakening' means 'knowing.' It has already transcended the realm of the Two Vehicles (二乘, ni-jō), understanding that the minds of the Two Vehicles are different from those of Bodhisattvas. If one enters the Second Ground (第二地, dai-ni-ji) , one also reaches the Fourth Mind, transcending the five supernormal powers (五通, go-tsū); the Eighth Mind, transcending the Two Vehicles; and the Tenth Mind, attaining Buddhahood. According to this standard, there is the name of 'entering the position through faith,' which is no different from the ten minds of the First Ground (初地, sho-ji), but these ten minds become even more radiant and free from defilement. Even the Tenth Ground has ten minds, making a total of one hundred minds. Each mind becomes more excellent, which can be inferred accordingly. Like the analogy of true gold in the Avatamsaka Sutra (華嚴經, Kegon-kyō), it can be understood. When the ten minds of this First Ground are fulfilled, one can divide oneself into hundreds of Buddha-lands, as described there. However, becoming a Buddha with one hundred minds is what is said in the Bao Ju Tuo Luo Ni Jing (寶炬陀羅尼經, Hōko Darani-kyō), which is very profound and subtle. This sutra has not yet been transmitted to the Eastern lands. Cultivating truthfully without ceasing makes the mind-moments continuously pure. Next, answering that the work of cultivation does not cease, and even the mind continues to be pure. The continuous purity of the mind means not stopping the effort. Maturing in this way (meaning causing the immature to mature, one will attain Siddhi (悉地, shitsuji)), it can also be said to be that Siddhi. When does Siddhi arise?
The sutra says: 'Life after life, even karma after karma is not eliminated; when the fruit matures, then Siddhi is attained. When karma arises at one time, let it reside in the body; for those who can uphold and recite, Siddhi arises from their intention.' This 'life after life' is a meaningful expression. The Sanskrit word Samtāna (散跢那) means 'consciousness,' referring to the inner mind. Just as sentient beings in the world create various karmas, and based on these karmas, they receive the results, or hundreds of thousands of lives. These karmas are not lost; when they mature, they are repaid. Now, answering that the arising of this Siddhi is also like that. Just as practitioners, according to their superior, middling, or inferior aspirations, rely on the essential methods of mantra (真言, shingon) and cultivate to attain Siddhi. Because this Siddhi is in the body, even life after life.
生。常在行人身中猶如業果。雖復從眾緣生常自空寂。不有不無。而亦不敗不亡。從此悉地成后。世世受果無失敗也。乘悉地之業而受彼果。名為生悉地家。既生悉地家已。乃至成佛已來終不失壞。故云業不能除也。
經云。熟者。熟即是果也。令成熟者。是受用果義也。一時謂一時之頃。即是行者初依法持誦。既得境界許其作成就法。即於此一夜之中而得悉地。由一時間作。而於長時。寄在身中長不失壞。猶如置毒乳中。乃至醍醐悉能殺人也。如人造天業受果。既得天報隨念即得。不加功力隨念而成。此悉地亦爾。於一切生於彼時間。彼持誦者從所修善凈業生時。次持誦者得悉地從意生。凈業與所生心。俱等無分別也。業生心等。于彼一時間悉地成也。常得隨意而生。故言隨意生也。次答云何升空界者。言行者乘悉地之力。游步空界自在無礙。猶如於幻法中得無畏者。無所畏者。謂于幻法方軌法則。悉能了知無疑難故。所欲成也。如彼幻師化作種種境界。能隨人所欲而為示現。然彼幻師。實無動搖亦無有變異。但以真言藥物因緣惑眾人心故耳。今此悉地亦爾。不捨此身悉成悉地。真言幻猶如帝釋網。而步虛空界游諸剎土種種自在。然亦未曾動搖。但是真言幻所作故得如是耳。此幻師真言名帝釋網。猶彼網於一
【現代漢語翻譯】 現代漢語譯本 生。它常常存在於修行者的身中，就像業的果報一樣。雖然它由眾多因緣和合而生，但其自性始終是空寂的，既非實有，也非全無。而且它不會敗壞或消亡。從成就悉地（Siddhi，成就）之後，世世代代承受果報都不會失敗。憑藉悉地的業力而承受那樣的果報，就叫做生悉地家。一旦進入生悉地家，直到成佛之前都不會失壞，所以說業力無法去除它。
經中說：『熟』，熟就是果。令成熟，就是受用果報的意思。一時，指的是極短的時間。也就是修行者最初依法持誦，得到境界后，允許他作成就之法，就在這一夜之間得到悉地。雖然只在一瞬間完成，卻能長久地寄存在身中，永遠不會失壞，就像在牛奶中放入毒藥，乃至提煉成醍醐也能殺人一樣。如同人造作天業而受果報，一旦得到天界的果報，隨心所念就能得到，不需要再加任何功力，隨念而成。這悉地也是如此，對於一切眾生，在那一時間，那持誦者從所修的善凈業生起時，接著持誦者得到悉地，隨心所欲而生。凈業與所生之心，完全平等沒有分別。業生與心平等，在那一瞬間悉地就成就了。常常能夠隨心所欲地產生，所以說隨心所欲而生。接下來回答說：如何升入空界呢？意思是修行者憑藉悉地的力量，在空中行走，自在無礙，就像在幻術中得到無畏的人一樣。所謂無所畏懼，是指對於幻術的方軌法則，完全瞭解，沒有絲毫的疑惑，所以想要成就什麼就能成就什麼。就像那幻術師變幻出種種境界，能夠隨著人們的願望而為他們示現。然而那幻術師，實際上並沒有動搖，也沒有任何變異，只是憑藉真言和藥物的因緣，迷惑了眾人的心罷了。現在這悉地也是如此，不捨棄這個身體就能成就悉地。真言的幻術就像帝釋網（Indra's net），能夠在虛空中行走，遊歷各個剎土，種種自在。然而也未曾動搖。這只是真言幻術所造成的，所以才能如此。這幻術師的真言叫做帝釋網，就像那網在一切
【English Translation】 English version Birth. It constantly exists within the body of the practitioner, like the karmic result. Although it arises from numerous causes and conditions, its nature is always empty and still, neither truly existent nor completely non-existent. Moreover, it will not decay or perish. From the attainment of Siddhi (accomplishment) onwards, receiving the fruits of karma in lifetime after lifetime will never fail. Relying on the karma of Siddhi to receive such fruits is called being born into a Siddhi family. Once one is born into a Siddhi family, it will not be lost or destroyed until one becomes a Buddha, hence it is said that karma cannot remove it.
The scripture says: 'Ripe,' ripe is the fruit. To make it ripen means to enjoy the fruit. 'One time' refers to a very short period of time. That is, when the practitioner initially recites and upholds the Dharma according to the law, and obtains a state, he is allowed to create the method of accomplishment, and obtains Siddhi within this one night. Although it is done in an instant, it can be stored in the body for a long time and will never be lost, just like putting poison in milk, even if it is refined into ghee, it can still kill people. It is like a person creating heavenly karma and receiving the fruit. Once he obtains the reward of the heavens, he can obtain it as soon as he thinks of it, without adding any effort, and it is accomplished as soon as he thinks of it. This Siddhi is also like this. For all beings, at that time, that practitioner, when the pure and good karma he cultivated arises, then the practitioner obtains Siddhi, arising as he wishes. The pure karma and the mind that arises are completely equal and without distinction. The arising of karma and the equality of mind, at that moment Siddhi is accomplished. It can always arise as one wishes, so it is said to arise as one wishes. Next, answering how to ascend to the realm of space, it means that the practitioner relies on the power of Siddhi to walk in the air, freely and without hindrance, like a person who has obtained fearlessness in illusion. The so-called fearlessness refers to the fact that one completely understands the rules and laws of illusion, without any doubt, so whatever one wants to accomplish can be accomplished. It is like that illusionist who transforms various realms, able to show them to people according to their wishes. However, that illusionist, in reality, has not moved or changed in any way, but only confuses people's minds by means of the causes and conditions of mantras and medicines. Now this Siddhi is also like this, one can accomplish Siddhi without abandoning this body. The illusion of mantra is like Indra's net (Indra's net), able to walk in the void, travel to various Buddha lands, with all kinds of freedom. However, it has never moved. This is only caused by the illusion of mantra, so it can be like this. The mantra of this illusionist is called Indra's net, just like that net in all
切事。顯示相現有種種相。而實無有一一實事。故名帝釋網。此即是彼幻人世間真言。藉以為喻喻出世真言之幻也(又云網是不斷絕義。若網人則令人矇昧不能自出。此真言網諸人心。亦彼矇昧妄有所見。故名網也。)次答。如乾闥婆城身秘密者。彼所有住人。非身復非識也。云何身秘密者。言此悉地之人。不捨此身不捨此識。而能秘密其身。猶如乾闥婆城。于中見種種宮殿人民眾物之相。雖似有是而實非有。亦不有而有。或時可見或時而無。此行人秘密其身。亦如乾闥婆城但從眾緣而生。其實非實或隱或顯。由真言觀行眾因緣故。而令此身隨緣生滅。亦如是也。複次如夢中夢上三十三天。受天種種妙樂。猶人于夢中而游諸天宮。不捨於此身亦不于彼去。如是瑜伽睡真言者。住真言行此身如虹霓。過於一劫及其夢覺。乃少時頃耳。彼人不捨此身不往彼天。但猶眠法之心有此不思議事也。不可以心識而能測其所以。今成就悉地者。游諸世界亦如是。但以瑜伽夢因緣得有斯事。成種種事宛然不無。然知彼皆如十喻。不生取著也。身凈故有悉地。猶如虹霓。真言同如意珠。加持功德業有是悉地也。虹在天不知從何而有。能見眾色。真言如如意珠。隨身語意種種生也。隨念出諸資具。雖生而無分別。無分別而生。得悉地亦如是
【現代漢語翻譯】 現代漢語譯本： 切事（指重要的事情）。顯示出的相貌是現有種種相貌，但實際上沒有一件是真實存在的。所以叫做帝釋網（Indra's net）。這就像是幻術師所創造的世間的真言，借用這個比喻來闡釋出世真言的虛幻性。（又說，網是不間斷的意思。如果人被網住，就會矇昧而不能自己脫身。這個真言網住了人們的心，也使他們矇昧，妄自有所見，所以叫做網。） 接下來回答，就像乾闥婆城（Gandharva city）的身秘密一樣，那些住在其中的人，既不是真實的身，也不是真實的識。什麼是身秘密呢？意思是說，修持悉地（siddhi，成就）的人，不捨棄這個身體，也不捨棄這個意識，卻能夠秘密地隱藏自己的身體，就像乾闥婆城一樣，在其中可以看到各種宮殿、人民、器物的景象，雖然看起來好像存在，但實際上並不存在，也不是完全不存在，有時可見，有時不可見。這個修行人秘密地隱藏自己的身體，也像乾闥婆城一樣，只是從各種因緣而生，其實並非真實存在，有時隱藏，有時顯現。由於真言的觀行和各種因緣，才使得這個身體隨著因緣而生滅，也是這樣的道理。 再比如，在夢中夢到自己到了三十三天（Trayastrimsa Heaven），享受著天上的各種美妙快樂，就像人在夢中游歷各個天宮一樣，不捨棄這個身體，也沒有真的去到那裡。像這樣，修習瑜伽睡眠真言的人，安住在真言的修行中，這個身體就像虹霓一樣，度過了一劫（kalpa），而當他從夢中醒來時，卻只是很短的時間。這個人沒有捨棄這個身體，也沒有真的去到天界，只是像睡眠中的心一樣，產生了這種不可思議的事情。這是無法用心識來衡量其原因的。現在成就悉地的人，遊歷各個世界也是這樣。只是因為瑜伽夢的因緣，才會有這樣的事情發生，成就種種事情，看起來宛然不虛，然而要知道它們都像十種比喻一樣，不要產生執著。身體清凈所以才能獲得悉地，就像虹霓一樣。真言就像如意珠（Cintamani），加持功德事業才會有這樣的悉地。虹霓在天空中，不知道從哪裡產生，卻能顯現各種顏色。真言就像如意珠，隨著身、語、意的各種念頭而產生，隨著念頭而出現各種資具，雖然產生卻沒有任何分別，沒有分別卻能產生。獲得悉地也是這樣。
【English Translation】 English version: Important matter. The appearances that are displayed are the various existing appearances, but in reality, none of them are truly real. Therefore, it is called Indra's net. This is like the mantra of the world created by a magician, using this metaphor to explain the illusory nature of the transcendental mantra. (It is also said that 'net' means uninterrupted. If a person is caught in a net, they will be ignorant and unable to free themselves. This mantra nets people's hearts, also causing them to be ignorant and have false perceptions, so it is called a net.) Next, the answer is, like the body secret of the Gandharva city (city of celestial musicians), those who live in it are neither a real body nor a real consciousness. What is the body secret? It means that the person who practices siddhi (accomplishment), does not abandon this body, nor does he abandon this consciousness, but is able to secretly hide his body, just like the Gandharva city, in which one can see various palaces, people, and objects, although they seem to exist, they do not actually exist, nor are they completely non-existent, sometimes visible, sometimes invisible. This practitioner secretly hides his body, also like the Gandharva city, it is only born from various causes and conditions, but in reality, it is not real, sometimes hidden, sometimes revealed. It is because of the contemplation of the mantra and various causes and conditions that this body arises and ceases according to conditions, and the principle is the same. Furthermore, for example, in a dream, one dreams of going to the Trayastrimsa Heaven (Heaven of the Thirty-Three), enjoying the various wonderful pleasures of the heavens, just like a person traveling through various heavenly palaces in a dream, without abandoning this body, nor actually going there. In this way, the person who practices yoga sleep mantra, dwells in the practice of the mantra, this body is like a rainbow, passing through a kalpa (eon), but when he wakes up from the dream, it is only a short time. This person has not abandoned this body, nor has he actually gone to the heavens, but just like the mind in sleep, this inconceivable thing has occurred. This cannot be measured by the mind and consciousness to understand its cause. Now, the person who achieves siddhi, travels through various worlds in the same way. It is only because of the causes and conditions of the yoga dream that such things occur, accomplishing various things, appearing vividly and not unreal, but one should know that they are all like the ten metaphors, and do not become attached. The body is pure, so one can obtain siddhi, just like a rainbow. The mantra is like a Cintamani (wish-fulfilling jewel), and only with the blessings of meritorious deeds will there be such siddhi. The rainbow is in the sky, not knowing where it comes from, but it can display various colors. The mantra is like a Cintamani, arising with various thoughts of body, speech, and mind, and various resources appear with the thoughts, although they arise, there is no discrimination, and without discrimination, they can arise. Obtaining siddhi is also like this.
也。又如彩虹在天。五色絢明宛然可睹。今觀是事。為從空有耶從地氣生耶。若從空生。空本無法雲何而得有如是色。若從地生。是亦不可。而有此事悅可人心。觀當知彼法。不自生不他生。不共不無因。但眾緣合耳。今悉地之身亦如是。以真言持誦功德力故。而有如是不思議種種神變之用。亦如彼虹也。復更釋疑。如有人言。此真言事相之法。云何能成無相見諦真實之法。然此真實之法。實不離於因緣也。即觀此緣生實相。不思議境界也。如如意珠在於幢頭。能滿一切人愿。隨心所欲可彼所求心而至。今觀是彼從珠得生耶。從人心生耶。若從珠出。何故一切時不出。要待人心希愿方出耶。若從人心出。則人心得何不自求而待珠耶。當知不從珠出不從人心出。不共不無因緣。但和合有耳。今悉地不思議神變亦如是。但猶真言觀本尊及身印等緣而成悉地。由真言故口業凈。觀本尊故意業凈。印故身業凈。三事平等故自然而有不思議業。然亦不可分別。無思無為也。若爾既同如意。當知是有相法耶。為除彼見處說太虛空喻。猶如虛空無相無分別。然而一切有情種種作業去來進止。皆因於空而得成就。種種萬物一切色相。亦因於空而得顯現。而虛空性常無分別。無有生起之相。真言亦如是。本性常凈同於虛空。一切有為所不
【現代漢語翻譯】 現代漢語譯本： 也。又如彩虹在天空中，五彩繽紛，清晰可見。現在觀察這件事，是從空中產生，還是從地氣產生呢？如果從空中產生，空本來沒有法，怎麼會有這樣的顏色呢？如果從地氣產生，也是不可能的。然而這件事確實存在，令人愉悅。觀察應當知道，這種法不是自己產生，不是從其他產生，不是共同產生，也不是無因而生，只是眾多因緣聚合而已。現在悉地（Siddhi，成就）之身也是這樣，因為真言（Mantra，咒語）持誦的功德力，才會有這樣不可思議的種種神通變化之用，也像那彩虹一樣。 再次解釋疑惑。如果有人說，這種真言事相之法，怎麼能成就無相見諦的真實之法呢？然而這種真實之法，實際上不離於因緣。即觀察這種因緣所生的實相，是不可思議的境界。比如如意珠在幢頭，能滿足一切人的願望，隨心所欲，可以滿足他們所求的心願。現在觀察這件事，是從珠子產生，還是從人心產生呢？如果從珠子產生，為什麼不是任何時候都產生，要等待人心希望才產生呢？如果從人心產生，那麼人心自己求不就好了，為什麼要等待珠子呢？應當知道，不是從珠子產生，不是從人心產生，不是共同產生，也不是無因緣，只是因緣和合而已。現在悉地不可思議的神變也是這樣，只是由於真言、觀本尊（Ishtadevata，本尊神）以及身印（Mudra，手印）等因緣而成就悉地。由於真言的緣故，口業清凈；觀本尊的緣故，意業清凈；印的緣故，身業清凈。三件事平等，自然而然就有不可思議的業。然而也不可分別，無思無為。如果這樣，既然和如意珠一樣，應當知道是有相法嗎？爲了消除這種見解，用太虛空來比喻。猶如虛空無相無分別，然而一切有情（Sentient beings，有情眾生）種種作業，去來進止，都因為虛空才能成就。種種萬物，一切色相，也因為虛空才能顯現。而虛空的性質常常沒有分別，沒有生起的現象。真言也是這樣，本性常常清凈，如同虛空，一切有為所不能……
【English Translation】 English version: Also, like a rainbow in the sky, its five colors are bright and clearly visible. Now, observing this phenomenon, does it arise from emptiness or from the earth's energy? If it arises from emptiness, emptiness inherently has no dharma (Dharma, law/teachings), so how could it have such colors? If it arises from the earth, that is also impossible. Yet, this event exists and pleases people. Upon observation, one should know that this dharma is not self-born, not other-born, not both, nor without cause, but merely a combination of various conditions. Now, the Siddhi (Siddhi, accomplishment) body is also like this; due to the power of mantra (Mantra, sacred utterance) recitation, there are such inconceivable and wondrous transformations. It is also like that rainbow. Further clarifying doubts. If someone says, 'How can this phenomenal dharma of mantra practice achieve the formless, seeing-truth, real dharma?' However, this real dharma is actually inseparable from conditions. That is, observing this reality arising from conditions is an inconceivable realm. For example, a wish-fulfilling jewel on top of a banner can fulfill all people's wishes. According to one's heart's desire, it can satisfy their sought-after wishes. Now, observing this, does it arise from the jewel or from people's minds? If it arises from the jewel, why doesn't it arise at all times, but only when people have hopeful desires? If it arises from people's minds, then why don't people seek it themselves and wait for the jewel? One should know that it doesn't arise from the jewel, nor from people's minds, not both, nor without cause, but merely from the combination of conditions. Now, the inconceivable transformations of Siddhi are also like this; they are only accomplished through conditions such as mantra, visualization of the Ishtadevata (Ishtadevata, chosen deity), and hand mudras (Mudra, hand gesture). Because of mantra, speech karma is purified; because of visualizing the Ishtadevata, mind karma is purified; because of mudras, body karma is purified. Because these three things are equal, inconceivable karma naturally arises. However, it is also inseparable, without thought, and without action. If so, since it is like the wish-fulfilling jewel, should one know that it is a phenomenal dharma? To eliminate this view, the analogy of vast emptiness is used. Like emptiness, which is formless and without discrimination, yet all sentient beings (Sentient beings, beings with consciousness) various actions, going and coming, advancing and retreating, are all accomplished because of emptiness. All kinds of things, all forms and appearances, are also revealed because of emptiness. And the nature of emptiness is always without discrimination, without the appearance of arising. Mantra is also like this; its inherent nature is always pure, like emptiness, untouched by all conditioned phenomena...
能染。而亦能成種種作業。普門變化不可思議。云何是有相耶。當知世間種種有相之法。取是形相名之為相。因由此分別而為立名。名之為名。如是名相之法皆同十喻。但從因緣故有。因顛倒生故。說其實無生無性。即同法界如如性也。若能如是觀者。即是與一切如來同會一處。是人雖未即能究竟佛慧。然其所解與諸佛同。猶與法相應稱同諸佛故。即是與諸佛同會一處也。明十方空也譬如虛空方明十方空也。離一切有為行不染。真言者不染污一切分別行。若如是觀察解了唯是想。真言者觀察時。諸佛同隨喜也。護摩有二種者。前雖略說護摩之相。今更分別內外護摩也。如兩足尊所說。護摩有二種者。外護摩謂作法。除煩惱隨煩惱等障。二內護摩謂。諸佛兩足尊。說二種護摩。所謂內及外。息諸境界十二緣生等也。然外護摩。與內護摩而作方便。即是彼因也。有難者言。今作此護摩之施而求彼果。即是有所希望豈得成真理者。答我今無以希求。問若爾何不隨檀那常法。遍施一切貧苦之人。而虛作此焚燒令盡。有何義也。答然凡夫之人。若有所施而有受者。即有希愿之心。或求反報或希施果。以此因緣不能對治希求之心。以不能治故。即不能絕貪愛之原。以是因緣不能與內護摩而作因緣。今燒此施正為絕彼過失。而作觀對
治。作無著慧因而為內護摩方便。故如此而作也。猶持此供物而奉本尊。即知希求之心亦如此物無異。一切如薪盡火滅。無可取者亦無方所。故能與內護摩為緣也。深行。作增益分中有增威。如獻花時。先除垢穢已。即更增益威光。然後供養。如是既爾護摩亦然。阿阇梨即作內護摩。若淺行人即作外法。而究竟為內法因也。複次諸尊之別相本性須證知。謂佛菩薩二乘天神上中下。觀察其形色等即可知也。修行真言復有種種差別。今料簡之。若世間人。依彼自部之尊而修真言之行。謂如大自在天等。有無量種類各各不同。不可具載。經但舉其一隅。以大自在為端也。然彼等作法供養之時。各各望得成就自部本尊之果。隨彼性位差別不同。各懷希愿求成彼果。心有限量果等亦然。世間真言等說量。世所知識諸天自在福德者。彼所說真言。及與大力印。悉皆現世果。故說量有少殊異者。謂是生滅法無有堅住。謂當來世無也。說量者。佛說彼是有限量法。如是說也。雖然。不同如來所說護摩修行之法也。以世人但求順彼本天神等果報而欲求證故。佛亦作出世護摩之法而對治之。故有真言行護摩之法也。然彼世人之尊。若於彼法之中極究竟者。但得與彼本尊為類。不得過上。彼真言及印亦爾。但隨彼尊植福深淺勢力所堪。而說真
【現代漢語翻譯】 現代漢語譯本： 治。以無執著的智慧作為內在護摩的方便因緣。所以要這樣做。就像拿著供品奉獻給本尊一樣。要知道希求之心也和這些供品沒有區別。一切都像柴火燒盡，火焰熄滅一樣，沒有什麼可以執取的，也沒有固定的處所。所以能夠成為內在護摩的因緣。深入修行。在增益法中增加威勢。就像獻花時，先去除污垢，然後增加威光，再進行供養。這樣，護摩也是如此。阿阇梨就進行內在護摩。如果修行淺薄的人就進行外在的法事，但最終是爲了內在法事的因緣。再次，諸位本尊的差別相和本性需要證知。也就是佛、菩薩、二乘、天神，有上、中、下之分。觀察他們的形色等就可以知道了。修行真言又有種種差別。現在簡要地討論一下。如果是世間人，依據他們自己部類的本尊來修行真言，比如大自在天（Maheśvara，印度教主神之一）等。有無量種類，各不相同，不能全部記載。經文只是舉出一個例子，以大自在天為開端。然而，他們在作法供養的時候，各自希望成就自己部類本尊的果位。隨著他們的性質和地位的差別，各自懷著希望，求成那個果位。心有染污，果報也是如此。世間真言等所說的數量，世人所知道的諸天自在的福德，他們所說的真言，以及大力印，都是現世的果報。所以說數量上略有不同，是因為這是生滅之法，沒有堅固的住處，也就是說，沒有來世的果報。說數量，佛說那是有染污的法，是這樣說的。雖然如此，但不同於如來所說的護摩修行之法。因為世人只是追求順應他們本來的天神等的果報，而想要證得果位，所以佛也作出了出世間的護摩之法來對治它。所以有真言行護摩之法。然而，那些世人的本尊，如果在他們所修的法中達到最究竟的地步，也只能和他們本尊同類，不能超過。他們的真言和手印也是如此。只是隨著他們本尊所植福德的深淺和勢力所能達到的程度，而說出真言和手印。
【English Translation】 English version: Cure. Making unattached wisdom as the expedient cause for inner Homa. Therefore, it is done this way. Just like holding offerings to dedicate to the principal deity. It should be known that the mind of seeking is no different from these offerings. Everything is like firewood burned out, and the flame extinguished, there is nothing to grasp, and no fixed place. Therefore, it can become the cause for inner Homa. Deep practice. Increasing power in the augmentation section. Just like when offering flowers, first removing dirt and impurities, then increasing the radiance, and then making offerings. Thus, Homa is also like this. The Acarya (teacher) then performs inner Homa. If the practitioner is shallow, they perform external rituals, but ultimately it is for the cause of inner Dharma. Furthermore, the distinct characteristics and inherent nature of all deities must be realized. That is, Buddhas, Bodhisattvas, Two Vehicles, and Devas (gods), have upper, middle, and lower distinctions. Observing their forms and colors can reveal this. There are various differences in the practice of mantra. Now, let's briefly discuss them. If worldly people rely on the deities of their own class to practice mantra, such as Maheśvara (Great Lord, one of the main gods in Hinduism) and others. There are countless kinds, each different, and they cannot all be recorded. The scripture only gives one example, starting with Maheśvara. However, when they perform rituals and offerings, they each hope to achieve the fruit of their own class of principal deity. According to the differences in their nature and position, they each harbor hope and seek to achieve that fruit. The mind is defiled, and the karmic retribution is also like this. The quantity of worldly mantras and so on, the merits and virtues of the gods and deities known by the world, the mantras they speak, and the powerful mudras (hand gestures), are all fruits of the present life. So, the reason why the quantity is slightly different is because this is the law of arising and ceasing, without a firm dwelling place, that is, there is no fruit in the future life. Speaking of quantity, the Buddha said that it is a defiled Dharma, that is how it is said. However, it is different from the Homa practice taught by the Tathagata (Buddha). Because worldly people only seek to conform to the karmic rewards of their original gods and deities and want to attain the fruit, the Buddha also created the transcendental Homa method to counteract it. Therefore, there is the method of mantra practice Homa. However, those worldly deities, if they reach the ultimate in their practice, can only be of the same kind as their principal deity, and cannot surpass it. Their mantras and mudras are also like this. It is only according to the depth of the merits and virtues planted by their deities and the extent of their power that they speak of mantras and mudras.
言手印本尊等。隨彼勢力。但得成彼本尊之果。又但能成現世之果獲世間成就。終不能成出世間果也。善修如來真言印等。則不如是。永不窮竭失壞。此其異也。如牛蹄之涔。設令停水。隨故勢力所極。即自涸竭。若人以此水置於大海之中。即無竭盡之理。何以故。以與一切水性和合一味故。不可盡也。修如來真言行者亦如是。乃至成佛以來。世世受此悉地之果終不可盡。終乘此力而得菩提。何以故。己與一切如來大海同一味故也。出世諸真言。本初作不生無作也。諸業生悉斷。離身口意三過而成佛。出世間真言本始不作生者。然彼世間之尊自在獨角(本云犀角論云麟角)及佛聲聞眾菩薩等真言。我今說其量。天等所說真言。皆是有作之法。從彼尊生。出世真言超越於三時。從緣而生起。亦可用皆字也。可見非見果。從身語意生。則不如是。非是如來自作亦非古昔諸佛所作是。世間所稱說果能經一切。等正覺所說真言果逾劫數也。故當知此真言印等。從本際如來法性自爾。非有生作也。問若言無作無有生者。今現見諸人為求悉地之果。而勤方便得成彼果。既有生有果。則有所作云何不生耶。答是義不然。夫真言之性及以手印持誦之者。體同虛空。所生之果亦復如是。由從真言手印本尊三事平等因緣。能凈三障。從此而
【現代漢語翻譯】 現代漢語譯本 關於手印、本尊（Ishtadevata，個人崇拜的神）等，根據各自的力量，只能成就該本尊的果位，也只能成就現世的果報，獲得世間的成就，最終不能成就出世間的果位。但如果好好修習如來的真言、手印等，情況就不是這樣了，它永遠不會窮盡或失壞，這就是它們之間的區別。如同牛蹄印中的積水，即使停在那裡，也會隨著自身力量的耗盡而乾涸。如果有人將這些水置於大海之中，就沒有窮盡的道理。為什麼呢？因為它與一切水的性質融合爲一體，所以不會窮盡。修習如來真言的人也是如此，乃至成佛以來，世世代代承受這種悉地（Siddhi，成就）的果報，終究不會窮盡，最終憑藉這種力量而獲得菩提（Bodhi，覺悟）。為什麼呢？因為他已經與一切如來的大海融為一體。出世間的諸真言，其根本是無生無作的。諸業所生的悉地都會斷滅，遠離身、口、意三業的過失而成佛。出世間的真言，其本始是不作生者的。然而，那些世間的自在天（Ishvara，印度教主神之一）、獨角仙（Eka-srnga，本意為犀牛角，論中說是麒麟角）以及佛、聲聞（Sravaka，聽聞佛法而修行的弟子）眾、菩薩（Bodhisattva，為救度眾生而發願成佛者）等的真言，我現在說它們的量。天等所說的真言，都是有作之法，從那些尊神而生。出世間的真言超越於三時（過去、現在、未來），從因緣而生起，也可以用『皆』字。可見之果非可見，從身語意生，則不是這樣。不是如來自作，也不是古昔諸佛所作。世間所稱說的果能經歷一切，等正覺（Samyaksambuddha，圓滿覺悟的佛）所說的真言果報超越劫數。所以應當知道，這些真言、手印等，從本際如來的法性自然而然存在，並非有生有作。問：如果說是無作無有生，那麼現在看到諸人為求悉地的果報，而勤奮方便地得到成就，既然有生有果，那麼就是有所作，為什麼說不生呢？答：這種說法是不對的。真言的性質以及持誦手印的人，其體性如同虛空，所生的果報也是如此。由於從真言、手印、本尊三事平等因緣，能夠清凈三障（煩惱障、業障、報障），從此而...
【English Translation】 English version Regarding hand gestures (mudras), personal deities (Ishtadevata), etc., according to their respective powers, one can only attain the fruit of that particular deity, and can only achieve worldly rewards, gaining mundane accomplishments, but ultimately cannot attain supramundane fruits. However, if one diligently practices the mantras, mudras, etc., of the Tathagata (Thus Come One, Buddha), it is not like that; it will never be exhausted or corrupted. This is the difference between them. It is like the water accumulated in a cow's hoof print, which, even if left there, will dry up as its own power is depleted. If someone places this water in the ocean, there is no reason for it to be exhausted. Why? Because it merges with the nature of all water, becoming one flavor, so it cannot be exhausted. The practitioner who cultivates the Tathagata's mantras is also like this; until becoming a Buddha, they will receive the fruit of this siddhi (accomplishment) in every lifetime, which will never be exhausted, and will ultimately rely on this power to attain Bodhi (enlightenment). Why? Because they have already merged with the ocean of all Tathagatas, becoming one flavor. The supramundane mantras are fundamentally unborn and uncreated. The siddhis born from all karmas will be cut off, and one will become a Buddha by being free from the faults of body, speech, and mind. The supramundane mantras are fundamentally not created. However, the mantras of those worldly deities such as Ishvara (a major Hindu deity), Eka-srnga (literally 'one-horned,' referring to a rhinoceros horn, but the text mentions unicorn), as well as the Buddha, Sravakas (disciples who learn by hearing), Bodhisattvas (beings who vow to save all beings), etc., I will now speak of their measure. The mantras spoken by the devas (gods) and others are all created dharmas (phenomena), born from those deities. The supramundane mantras transcend the three times (past, present, future), arising from conditions, and the word 'all' can also be used. The visible fruit is not truly visible, arising from body, speech, and mind, it is not like that. It is not self-created by the Tathagata, nor created by the Buddhas of ancient times. The fruit spoken of in the world can experience everything, the fruit of the mantras spoken by the Samyaksambuddha (perfectly enlightened Buddha) surpasses kalpas (eons). Therefore, one should know that these mantras, mudras, etc., exist naturally from the fundamental nature of the Tathagata's Dharma, not created or produced. Question: If you say they are uncreated and unborn, then now we see people diligently seeking the fruit of siddhi, and achieving it through skillful means. Since there is birth and fruit, then there is creation, so why do you say it is unborn? Answer: This statement is not correct. The nature of mantras and those who hold and recite mudras are of the same essence as space, and the fruit that arises is also like this. Because of the equal causes and conditions of the three aspects of mantra, mudra, and Ishtadevata, one can purify the three obscurations (klesha-avarana, karma-avarana, vipaka-avarana), and from this...
生不思議果。是故此不思議果。其量不可得。如彼真言印等同虛空。當知此果亦同虛空也。乃至聲聞緣覺及菩薩等所有真言。亦同彼量皆越三時。三時者謂過去未來現在也。以離三時故。乘此悉地之果永無失壞。究竟成於無上菩提也。果緣生起者。謂緣真言手印本尊等眾緣具故。而得成就。是故此量。即是平等中道之實相也。果有二種。一是可見法。謂現世而得成就。二者非可見法。為當來果報永無盡故世世受果。展轉勝進以至成佛。然非表業非色非心法。不有不失而不敗亡也。然由身口意業凈因緣。而得生此無生無性也(以上有多種答更撿本問對之)。
大毗盧遮那成佛經疏卷第十五 大正藏第 39 冊 No. 1796 大毗盧遮那成佛經疏
大毗盧遮那成佛經疏卷第十六
沙門一行阿阇梨記
秘密漫荼羅品第十一之餘
次答果數壽量幾時者。然世間之尊所有真言勢力。極上不過一劫。佛所說者則逾一劫數。謂逾一劫復逾一劫。如此無量乃至成佛也。是故世人所護悉地壽量及果。則有數限不逾一劫。今則不失。壽量無盡過於一劫數之量也。若事中釋者。但隨力能過若干劫。或過無量劫壽量不盡。亦是過彼世天也。故云超劫者。是通含不定之語也。克實而談壽量。出過劫數受
【現代漢語翻譯】 現代漢語譯本：
生出不可思議的果報。因此，這不可思議的果報，它的量是無法得到的。如同那些真言、手印等同於虛空一樣，應當知道這果報也等同於虛空。乃至聲聞、緣覺以及菩薩等所有真言，也如同那個量一樣，都超越了三時。三時指的是過去、未來、現在。因為脫離了三時，憑藉這悉地（成就）的果報永遠不會失壞，最終成就無上菩提（正覺）。果報的緣起，指的是憑藉真言、手印、本尊等眾多因緣具足的緣故，而得到成就。因此，這個量，就是平等中道的實相。果報有兩種。一種是可見法，指的是現世就能得到成就。另一種是非可見法，爲了當來的果報永遠沒有窮盡，世世代代承受果報，輾轉增勝前進以至於成佛。然而它不是表業、不是色、不是心法，不有不失，也不會敗亡。然而由於身口意業清凈的因緣，而得以產生這無生無性的境界（以上有多種回答，更應檢查原本的提問和回答）。
《大毗盧遮那成佛經疏》卷第十五 大正藏第 39 冊 No. 1796 《大毗盧遮那成佛經疏》
《大毗盧遮那成佛經疏》卷第十六
沙門一行阿阇梨記
秘密漫荼羅品第十一之餘
接下來回答果報的數量和壽命是多久的問題。然而世間諸尊所有真言的勢力，最多也不超過一劫（kalpa）。佛所說的，則超過一劫的數量。指的是超過一劫又超過一劫，如此無量乃至成佛。因此世人所守護的悉地（siddhi）的壽命和果報，則有數量的限制，不超過一劫。現在則不會失壞，壽命無盡，超過一劫的數量。如果在事相上解釋，只是隨著能力能夠超過若干劫，或者超過無量劫，壽命不會窮盡，也是超過那些世間天。所以說『超劫』，是通用的包含不確定的說法。確實地說壽命，是超出劫數而承受。
【English Translation】 English version:
It produces an inconceivable fruit. Therefore, this inconceivable fruit, its measure cannot be obtained. Just as those mantras, mudras (hand gestures), etc., are identical to space, it should be known that this fruit is also identical to space. Even the mantras of all Shravakas (listeners), Pratyekabuddhas (solitary realizers), and Bodhisattvas, etc., are like that measure, all transcending the three times. The three times refer to the past, future, and present. Because it is detached from the three times, relying on this fruit of siddhi (accomplishment), it will never be lost or destroyed, and ultimately achieve Anuttara-samyak-sambodhi (supreme enlightenment). The arising of the fruit is due to the complete assembly of numerous causes and conditions such as mantras, mudras, and principal deities. Therefore, this measure is the true aspect of equality and the Middle Way. There are two types of fruits. One is the visible dharma, which refers to the attainment in this present life. The other is the invisible dharma, for the sake of the future fruit that will never end, receiving the fruit generation after generation, gradually increasing and progressing until becoming a Buddha. However, it is not an expressive karma, not form, not mind-dharma, neither existing nor lost, and will not perish. However, due to the pure causes and conditions of body, speech, and mind karma, this unborn and unnatured state is attained (the above has multiple answers, the original questions and answers should be checked more carefully).
Commentary on the Mahavairocana Sutra, Volume 15 Tripitaka Volume 39 No. 1796 Commentary on the Mahavairocana Sutra
Commentary on the Mahavairocana Sutra, Volume 16
Written by Shramana Ichigyō Ajari
Remaining part of Chapter 11, Secret Mandala
Next, to answer the question of how many fruits and how long the lifespan is. However, the power of the mantras of all the deities in the world, at most, does not exceed one kalpa (aeon). What the Buddha said exceeds the number of one kalpa. It means exceeding one kalpa and exceeding another kalpa, so immeasurably until becoming a Buddha. Therefore, the lifespan and fruit of the siddhi (accomplishment) protected by people in the world have a limited number, not exceeding one kalpa. Now it will not be lost, the lifespan is endless, exceeding the measure of one kalpa. If explained in terms of phenomena, it is only according to the ability to exceed several kalpas, or exceed immeasurable kalpas, the lifespan will not end, and it also exceeds those worldly heavens. Therefore, saying 'transcending kalpas' is a general term containing uncertainty. To speak truthfully about lifespan, it exceeds the number of kalpas and is received.
報亦無限量也。次答三昧者。略有多種。若諸佛及佛子。諸佛之大仙佛子眾三昧。清凈離諸想。有想為世間。二乘名離想三昧。若是世間瑜伽名有相三昧。此中三摩是等義。地是慧義。以慧觀照如前三事皆空。以三事體空平等合而爲一。是名三昧地也。然佛與菩薩三昧。皆離想清凈。以此三昧正觀三事。皆等更無分別離諸想故。本性純白離諸染污。故名清凈也。若有想者。謂世間一切三昧。謂隨其果修行。望果修因有所希望。極至四禪八定處不得過。故非清凈也。聲聞緣覺雖得清凈。然未能一切清凈。以于煩惱所知二障尚未遍知故。未純凈也。世三昧又有二種。一者斷見。二者常見。若斷見而無分別。常者有少分別也。從業得果者。有成熟熟時。若得悉地者。于業自在得迴轉。須受亦得不受亦得也。心無自性故。心性離因果。云不者無也。于解脫相。業生生等諸虛空。成就及熟時業得果。若悉地得。當業迴心之無性故。果因亦離。業生解脫。生如虛空者。謂世間有相三昧。猶有業望報而修故名成就。得是成熟名悉地也。若以此世間空。而回向此心之無自性。體既無相等於虛空無際。故得功德亦廣也。回此心之無自性者。心名質多。質多者。猶如眾彩莊嚴積聚名為質多。猶眾彩所成故。即是無有自性。此即是因也。本因
【現代漢語翻譯】 現代漢語譯本 報亦無**也。其次回答三昧（Samadhi，定）是什麼。略有多種。如果是諸佛以及佛子（Buddhaputra，佛之子），諸佛的大仙佛子眾的三昧，是清凈的，遠離各種妄想。有妄想的是世間的三昧，二乘（指聲聞乘和緣覺乘）所修的三昧名為離想三昧。如果是世間的瑜伽，名為有相三昧。這裡，三摩（Samatha，止）是等的意思，地是慧的意思。用智慧觀照前面所說的三種事（應指前文提及的三種事物）都是空性的。因為這三種事物的本體是空性的，平等地合而爲一，這叫做三昧地。然而，佛與菩薩的三昧，都是遠離妄想且清凈的。用這種三昧正確地觀察這三種事物，都是平等的，不再有分別，因為遠離了各種妄想。其本性純潔無瑕，遠離各種染污，所以叫做清凈。如果是有妄想的三昧，指的是世間的一切三昧，即隨著其果報而修行，期望得到果報而修因，最多達到四禪八定的境界，無法超越，所以不是清凈的。聲聞和緣覺雖然得到清凈，但未能達到完全的清凈，因為對於煩惱障和所知障這兩種障礙，尚未完全瞭解，所以不夠純凈。世間的三昧又有兩種，一種是斷見，一種是常見。如果是斷見，則沒有分別；如果是常見，則有少許分別。從業得到果報，有成熟的時候。如果得到悉地（Siddhi，成就），就能對業自在，可以迴轉。必須承受的，也可以不受。心沒有自性，所以心性是脫離因果的。說『不』，就是沒有。在解脫的相上，業的生起等等，如同虛空。成就以及成熟時，業得到果報。如果得到悉地，當業迴轉時，心的無自性，果和因也就脫離了。業的生起如同虛空，指的是世間有相的三昧，仍然有對業報的期望而修行，所以叫做成就。得到就是成熟，叫做悉地。如果用這種世間的空性，而回向這種心的無自性，本體既然沒有形象，等於虛空沒有邊際，所以得到的功德也廣大。迴向這種心的無自性，心叫做質多（Citta，心），質多，就像用各種色彩莊嚴積聚而成，叫做質多。就像由各種色彩組成，也就是沒有自性。這就是因，根本的因。
【English Translation】 English version There is also no retribution**. Next, answering what Samadhi (concentration) is: there are various kinds. If it is the Samadhi of all Buddhas and Buddha-putras (sons of Buddha), the great immortal Buddha-putra assembly of all Buddhas, it is pure and free from all thoughts. Having thoughts is worldly. The two vehicles (referring to Sravaka and Pratyekabuddha) are called thought-free Samadhi. If it is worldly yoga, it is called Samadhi with characteristics. Here, Samatha (calm abiding) means equality, and 'ground' means wisdom. Using wisdom to contemplate the three things mentioned earlier (presumably referring to three things mentioned in the previous text) are all empty. Because the essence of these three things is empty, equally combined into one, this is called the ground of Samadhi. However, the Samadhi of Buddhas and Bodhisattvas is free from thoughts and pure. Using this Samadhi to correctly observe these three things, they are all equal, with no further distinctions, because they are free from all thoughts. Its inherent nature is pure white, free from all defilements, so it is called pure. If there are thoughts, it refers to all worldly Samadhi, that is, cultivating according to its karmic results, hoping to obtain karmic results by cultivating causes, at most reaching the realm of the four Dhyanas and eight Samadhis, unable to surpass it, so it is not pure. Although Sravakas and Pratyekabuddhas attain purity, they have not attained complete purity, because they have not fully understood the two obstacles of afflictions and knowledge, so it is not completely pure. Worldly Samadhi also has two types: one is annihilationism, and the other is eternalism. If it is annihilationism, there is no distinction; if it is eternalism, there is a slight distinction. Obtaining karmic results from karma has a time of maturation. If one obtains Siddhi (accomplishment), one can be free with karma and can reverse it. What must be endured can also be not endured. The mind has no self-nature, so the mind-nature is free from cause and effect. Saying 'no' means there is none. In the aspect of liberation, the arising of karma, etc., is like space. Accomplishment and the time of maturation, karma obtains results. If Siddhi is obtained, when karma is reversed, the mind's non-self-nature, the result and cause are also separated. The arising of karma is like space, referring to worldly Samadhi with characteristics, still cultivating with the hope of karmic retribution, so it is called accomplishment. Obtaining is maturation, called Siddhi. If one uses this worldly emptiness and dedicates it to this mind's non-self-nature, since the essence has no form, it is equal to space without boundaries, so the merits obtained are also vast. Dedicating this mind's non-self-nature, the mind is called Citta (mind), Citta, like being adorned and accumulated with various colors, is called Citta. Just like being composed of various colors, that is, having no self-nature. This is the cause, the fundamental cause.
既無自性。當知所生之果亦無自性。所以者何。若因有生者果可有生。今既因尚待緣而成無生無性。當知生不可得也。以因果皆如是故。得解脫諸業也。或有說言。若如此者。便是無因無果墮斷滅見者。此亦不然。但離業生之性。既離業生即有法性之生。等於虛空。虛空無邊故。當知所成功德利眾生事。亦無邊無盡。故非斷也。右以略說偈答金剛手問了。更以長行說之。云複次者。由前已說之事有所不盡。更續明之。故云複次也。諦聽者。以此法轉深秘旨要故。重戒令諦聽也。此中略說五事。謂印色尊位及住並三昧。印謂手印契印也。改為形相也。色。謂本尊形相分段差別。置者謂方圓半月三角之類也。尊位謂漫荼羅中所住方位各各處所也(佈置聖者位次)住謂本尊之像。非直彩畫。而由真言及印等所引故。來至本坐加威而住也。現威驗也。三昧謂隨上中下分。寂忿悅等儀相也。請本尊如法。為印及形相。配置尊位。威驗現前住於三昧所趣(所住處為)所住處名為趣。謂三昧趣也。要具明此五緣方。所云五趣者。趣是別別之義。由此五緣差別故云五也。由具此五故。世及出世間所有漫荼羅皆能解了也。然此五事。乃是古昔諸佛成最正覺。先佛成三菩提也(諸佛法也)法界虛空行。法界虛空行者。由體同法界成如來行故
【現代漢語翻譯】 既沒有自性。應當知道所產生的果也沒有自性。為什麼呢？如果因本身有生，那麼果才可能產生。現在既然因尚且要依賴條件才能成就，本身沒有生也沒有自性，應當知道生是不可得的。因為因和果都是這樣，所以能得到解脫，脫離諸業。或者有人說：『如果像這樣，那就是沒有因沒有果，落入斷滅見。』這種說法也是不對的。只是離開了業產生的自性，既然離開了業的生，就有了法性的生，等於虛空。虛空沒有邊際，應當知道所成就的功德和利益眾生的事業，也是沒有邊際沒有窮盡的，所以不是斷滅。上面是用偈頌簡略地回答了金剛手（Vajrapani，佛教護法神）的提問。下面再用長行文來詳細說明。說『複次』，是因為前面已經說的事情還有沒有說完備的地方，繼續加以闡明，所以說『複次』。『諦聽』，因為這個法非常深奧秘密，旨意重要，所以再次告誡要仔細聽。這裡簡略地說五件事，就是印、色、尊位、住和三昧。印，是指手印，契印，改變為形相。色，是指本尊（Ishtadevata，個人崇拜的神）的形相，分段差別。置，是指方、圓、半月、三角之類。尊位，是指在曼荼羅（Mandala，壇城）中所住的方位，各個處所（佈置聖者的位次）。住，是指本尊的像，不是直接用彩畫，而是通過真言（Mantra，咒語）和印等所引導，來到本座，增加威嚴而住。現威驗，是顯現威神靈驗。三昧，是指隨著上、中、下分，寂靜、忿怒、喜悅等儀相。請本尊如法，作為印和形相，配置尊位，威神靈驗顯現於所住的三昧所趣（所住處為），所住處名為趣，就是三昧趣。要詳細說明這五種因緣。所說的五趣，趣是各個不同的意思。因為這五種因緣的差別，所以說是五。由於具備這五種，世間和出世間所有的曼荼羅都能瞭解。然而這五件事，是古時候諸佛成就最正覺，先佛成就三菩提（Samadhi，正等正覺）的法（諸佛法）。法界虛空行，法界虛空行，因為本體與法界相同，成就如來的行為。
【English Translation】 It has no self-nature. It should be known that the resulting fruit also has no self-nature. Why? If the cause itself has arising, then the fruit could arise. Now, since the cause still depends on conditions to be accomplished, having no arising and no self-nature, it should be known that arising is unattainable. Because both cause and effect are like this, one can attain liberation, free from all karmas. Or some might say, 'If it is like this, then there is no cause and no effect, falling into the view of annihilation.' This statement is also incorrect. It is merely departing from the self-nature of karma's arising. Since departing from the arising of karma, there is the arising of Dharma-nature, equal to space. Because space is boundless, it should be known that the accomplished merits and the work of benefiting sentient beings are also boundless and endless, so it is not annihilation. The above is a brief answer in verse to Vajrapani's (佛教護法神) question. Now, it will be explained in detail with prose. Saying 'Moreover' (複次), is because there are still incomplete aspects of what has been said before, and it is continued to be clarified, so it is said 'Moreover'. 'Listen attentively' (諦聽), because this Dharma is very profound and secret, and the meaning is important, so it is again cautioned to listen carefully. Here, five things are briefly mentioned, namely Mudra (印), Color (色), Honored Position (尊位), Abiding (住), and Samadhi (三昧). Mudra (印) refers to hand gestures, symbolic seals, changing into forms. Color (色) refers to the form of the Ishtadevata (本尊), with segmented differences. Placement (置) refers to shapes like square, round, half-moon, triangle, and so on. Honored Position (尊位) refers to the positions in the Mandala (漫荼羅) where they reside, each location (arranging the positions of the holy beings). Abiding (住) refers to the image of the Ishtadevata (本尊), not directly through colored drawings, but guided by Mantra (真言) and Mudras (印) etc., coming to the original seat, increasing majesty and abiding. Manifesting power (現威驗) is manifesting divine efficacy. Samadhi (三昧) refers to the aspects of tranquility, wrath, joy, etc., according to the upper, middle, and lower divisions. Inviting the Ishtadevata (本尊) according to the Dharma, as Mudra (印) and form, arranging the honored position, divine efficacy manifests in the Samadhi (三昧) that is approached (the place of abiding), the place of abiding is called the approach, which is the Samadhi (三昧) approach. It is necessary to clearly explain these five conditions. The so-called five approaches, approach is the meaning of each difference. Because of the difference of these five conditions, it is called five. Because of possessing these five, all Mandalas (漫荼羅) in the world and beyond can be understood. However, these five things are the Dharma (諸佛法) by which the Buddhas of ancient times attained the Most Perfect Enlightenment, the Buddhas of the past attained Samadhi (三菩提). Dharma Realm Space Practice (法界虛空行), Dharma Realm Space Practice (法界虛空行), because the essence is the same as the Dharma Realm, accomplishing the actions of the Tathagata.
也。如是諸佛謂度無餘界有情本願故。為利樂安樂修真言門諸菩薩故。演說之。故令慇勤諦受也。金剛手言。如是世尊唯然愿聞者。是金剛手等十世界。及普賢等十世界大眾。蒙佛告敕皆同聲白言。唯然世尊愿樂欲聞。故佛更說秘密漫荼羅法也。佛言有正等覺漫荼羅。置秘密中密。無上大悲藏等名。若無量等世出世漫荼羅同者。即是如來最正覺究竟之說也。然此大悲藏生。前已說竟。何故更說有何差別耶。然前雖說者是為秘密更。有秘中之秘。若不說此法者。即通達前法亦不得成。故為最秘要也。若解此者。一切世間諸漫荼羅悉皆同用之。無所不入也。其作法者。先作四方漫荼羅。其界唯用羯磨金剛智印。周匝相連以為其道。唯安所。其十字中又作十字金剛印。印如前作之。但以十字為異耳。其十字金剛印。上作蓮華。仰而半敷。令此十字如花之狀也。其花上又安八葉之花。即如前五佛四菩薩方位也。當以心想而置九點。即是臺及八葉中各想一點也。此點即是大空之證。此成正覺義也。於此八業及中。當作方圓漫荼羅而畫本尊之像。佛方壇菩薩圓也。此但是行人自為已作。不令示人。若作法時自在壇門而坐。自作灌頂等法。然後得作一切法事也。此事尤秘。但心存作之。不可形於翰墨也。又其臺上當想如上十二字真言
【現代漢語翻譯】 現代漢語譯本 也。諸佛之所以如此宣說，是因為他們本願度化無餘世界的一切有情眾生，爲了利益、喜樂和安樂那些修習真言門的菩薩們。因此，要慇勤而認真地聽受。金剛手菩薩說道：『世尊，是的，我們都願意聽聞。』包括金剛手等十個世界的菩薩，以及普賢等十個世界的大眾，都蒙受佛的教誨和敕令，一同說道：『是的，世尊，我們非常樂意聽聞。』所以佛陀才進一步宣說秘密的曼荼羅法。 佛陀說：『有正等覺曼荼羅（Mandala，壇城），安置在秘密中的秘密之處，又名無上大悲藏等。如果無量等世間和出世間的曼荼羅都與此相同，那就是如來最正覺究竟的說法。』然而，這個大悲藏生的曼荼羅，前面已經說過了，為什麼還要再說？有什麼差別呢？雖然前面已經說過，但這是爲了秘密中的更秘密。如果不說這個法，那麼即使通達了前面的法，也無法成就。所以這是最秘密和重要的。如果理解了這個法，那麼一切世間的曼荼羅都可以通用，無所不入。 製作方法是，首先製作四方的曼荼羅，其邊界只用羯磨金剛智印（Karma-vajra-jnana-mudra，業金剛智印），周匝相連作為通道。只安放羯磨金剛智印。在十字的中心，再作十字金剛印（Vajra-mudra，金剛印）。這個印的製作方法和前面一樣，只是以十字為不同之處。在十字金剛印的上方，製作蓮花，向上仰著半開，使這個十字呈現出花朵的形狀。在花朵上再安放八葉的花，也就是前面所說的五佛（Five Buddhas）和四菩薩（Four Bodhisattvas）的方位。應當用心意觀想而放置九個點，也就是在臺座和八個花瓣中各觀想一個點。這個點就是大空的證悟，成就正覺的意義。在這八個花瓣和中心，製作方形或圓形的曼荼羅，並畫上本尊的形象。佛的方位是方形的壇，菩薩的方位是圓形的。這只是修行人自己爲了自己而作，不讓人觀看。在作法的時候，在自在的壇門而坐，自己作灌頂等法，然後才能作一切法事。這件事尤其秘密，只能心中存想而作，不可用筆墨來形容。又在臺座上，應當觀想如上的十二字真言（Twelve-syllable mantra）。
【English Translation】 English version Thus, the Buddhas speak in this way because of their original vow to liberate all sentient beings in the boundless realms, and for the benefit, joy, and happiness of the Bodhisattvas who practice the Mantra path. Therefore, one should diligently and attentively listen and receive. Vajrapani (Diamond Hand, 金剛手) said, 'O Bhagavan (World Honored One, 世尊), yes, we are willing to hear.' Including the Bodhisattvas of the ten worlds such as Vajrapani, and the assembly of the ten worlds such as Samantabhadra (普賢), all received the Buddha's teachings and commands, and said in unison, 'Yes, O Bhagavan, we are very willing to hear.' Therefore, the Buddha further expounds the secret Mandala (壇城) Dharma. The Buddha said, 'There is a Samyak-sambuddha Mandala (正等覺曼荼羅), placed in the secret of secrets, also known as the Supreme Great Compassion Treasury, etc. If the immeasurable worldly and supramundane Mandalas are the same as this, then it is the ultimate teaching of the Tathagata's (如來) Supreme Perfect Enlightenment.' However, this Mandala of the Great Compassion Treasury has already been explained before, so why explain it again? What is the difference? Although it has been explained before, it is for the secret within the secret. If this Dharma is not explained, then even if one understands the previous Dharma, one will not be able to achieve it. Therefore, this is the most secret and important. If one understands this Dharma, then all the Mandalas in the world can be used universally, and one can enter into everything. The method of making it is to first make a square Mandala, the boundary of which only uses the Karma-vajra-jnana-mudra (業金剛智印), connected all around as a path. Only place the Karma-vajra-jnana-mudra. In the center of the cross, make another Vajra-mudra (金剛印). The method of making this mudra is the same as before, except that the difference is the cross. Above the Vajra-mudra, make a lotus flower, facing upwards and half-open, so that the cross appears in the shape of a flower. On the flower, place eight petals of flowers, which are the positions of the Five Buddhas (五佛) and Four Bodhisattvas (四菩薩) mentioned earlier. One should visualize and place nine dots with the mind, that is, visualize one dot in each of the platform and the eight petals. This dot is the realization of the Great Emptiness, which achieves the meaning of Perfect Enlightenment. In these eight petals and the center, make a square or round Mandala, and draw the image of the principal deity. The Buddha's position is a square altar, and the Bodhisattva's position is round. This is only made by the practitioner for himself, and not to be shown to others. When performing the Dharma, sit at the free altar gate, perform the initiation and other Dharma rituals yourself, and then you can perform all Dharma affairs. This matter is especially secret, and can only be contemplated in the mind, and cannot be described in writing. Also, on the platform, one should visualize the above twelve-syllable mantra (十二字真言).
王。令其字一一分別置於壇上也。更問。連環置耶。以何為次第耶。又云花中安子者。謂畫蓮子。或十或過減無在。
經云。流出者。謂人瞭解此秘密法。一切世出世壇皆于中流出。隨義相應可解也。略有四種造秘之法。謂事業(即是從初至未緣壇。種種事業所應作者也)形(謂本尊等形顯分段)悉地(即所成果)安置位(即置本尊方位也)。瞭解此四法。即通一切流出之法也(更問)從此流出諸壇。皆依本教所說也。佛子者告彼也。謂金剛也。又四菩薩者普賢巽。文殊坤。慈氏干。觀音艮。是其位也。前緣起列眾中。或以除蓋障替觀音。或以除一切惡趣替文殊。其義各異。課用一事亦得也。此中用觀音為正也。
已上毗盧遮那漫荼羅竟。
次初正覺者最初說也。明諸佛漫荼羅。即佛部。
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作此佛部漫荼羅。作圓漫荼羅。其圓如月。中白如貝色。此圓中先作白蓮花。花上盡三角。此三角中作赤色。其中畫佛像也(作何佛更問)繞三角以金剛圍之。如圖也。繞三角置點。點標也(更問)其外輪作光。如卻敵形也。圓外周匝安點(疑此點一一皆是本
【現代漢語翻譯】 現代漢語譯本： 王（指國王或上師）。命令將每個字一一分別放置在壇場上。進一步詢問：是連環放置嗎？以什麼作為次第呢？又說『花中安子』，是指畫蓮子，或十個，或多或少都可以。
經中說：『流出者』，是指人瞭解了這個秘密法，一切世間和出世間的壇場都從中流出。可以根據意義相應地理解。大致有四種創造秘密壇場的方法：事業（即是從開始到結束圍繞壇場，種種事業所應該做的）；形（指本尊等形象的顯現和分段）；悉地（即所成就的果）；安置位（即安置本尊的方位）。瞭解這四種方法，就通達一切流出的方法了（進一步詢問）。從此流出的各種壇場，都依據本教所說。『佛子』是告訴他們，指金剛。又四菩薩，普賢（Samantabhadra）在巽位，文殊（Manjusri）在坤位，慈氏（Maitreya）在乾位，觀音（Avalokitesvara）在艮位，是他們的位置。前面緣起中列出的眾人中，或者用除蓋障菩薩代替觀音，或者用除一切惡趣菩薩代替文殊，其意義各有不同，課誦時用一事也可以。這裡用觀音菩薩為正。
以上是毗盧遮那（Vairocana）漫荼羅（mandala）的描述。
其次是初正覺者最初所說，說明諸佛的漫荼羅，即佛部。
（此處省略圖片描述）
製作此佛部漫荼羅，製作圓形漫荼羅，其圓形如月亮，中間白色如貝殼的顏色。此圓中先製作白色蓮花，花上全部是三角形。此三角形中製作紅色，其中畫佛像（畫什麼佛，進一步詢問）。圍繞三角形用金剛圍起來，如圖所示。圍繞三角形放置點，點是標記（進一步詢問）。其外輪製作光芒，如卻敵形。圓外周圍安置點（懷疑這些點每一個都是本尊）。
【English Translation】 English version: The king (referring to a king or a master). Ordered that each character be placed separately on the mandala. Further asked: Are they placed in a ring? What is the order? Also said, 'Placing seeds in the flower' refers to drawing lotus seeds, either ten or more or less.
The sutra says: 'The outflow' refers to people understanding this secret dharma, and all worldly and supramundane mandalas flow out from it. It can be understood according to the corresponding meaning. There are roughly four methods for creating secret mandalas: Karma (that is, from beginning to end, surrounding the mandala, all kinds of activities that should be done); Form (referring to the manifestation and segmentation of the images of the principal deities, etc.); Siddhi (that is, the achieved result); Placement position (that is, the position where the principal deity is placed). Understanding these four methods means understanding all the methods of outflow (further inquiry). The various mandalas that flow out from this all depend on what is said in the original teachings. 'Buddha-son' is telling them, referring to Vajra. Also, the four Bodhisattvas, Samantabhadra is in the Xun position, Manjusri in the Kun position, Maitreya in the Qian position, and Avalokitesvara in the Gen position, are their positions. Among the assembly listed in the previous origination, either the Eliminating-Obstacles Bodhisattva is used to replace Avalokitesvara, or the Eliminating-All-Evil-Destinies Bodhisattva is used to replace Manjusri. Their meanings are different, and it is also possible to use one thing for recitation. Here, Avalokitesvara is used as the correct one.
The above is a description of the Vairocana mandala.
Next is what the first fully enlightened one initially said, explaining the mandalas of all Buddhas, that is, the Buddha family.
(Image description omitted here)
To make this Buddha family mandala, make a circular mandala, the circle like the moon, the middle white like the color of a shell. First make a white lotus flower in this circle, and all the triangles are on the flower. Make red in this triangle, and draw a Buddha image in it (ask further what Buddha to draw). Surround the triangle with vajra, as shown in the figure. Place dots around the triangle, the dots are markers (further inquiry). Make light on the outer wheel, like the shape of a shield. Place dots around the outside of the circle (suspect that each of these dots is a principal deity).
尊之位。更問。或可置字)光普皆流出者。謂想光從佛身中流出。漸次流佈在三角外也。真言主謂本尊也。遍身有光流出。前大壇中亦有三角印。與此用處不同。前者但是印。此中置佛或置印。作法圓具于彼也。
次蓮華部。
○ 此語屬上件。世出世同畫者。此同
亦可名有也。言世出世有
○─○ 無量漫荼羅欲令善聽也 □移在
│ 上。當知此是最初悲生壇。
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作方漫荼羅內畫商佉。商佉上有蓮花。蓮花上有金剛。金剛上又有蓮花。蓮花上置觀音菩薩。或可安印或安字也。諸印上皆安種子字。謂商佉金剛及花上也。其次院安大勢等。周遍作光勿生疑慮也。以本種子巧安置之而作種子也。等處當置七白吉祥。一一皆有二使。此經但略說言之。自別有觀音部法中。具載當別詳撿也(更問)明妃資財主。是能自在施與求者也。及大勢至等。如法作之也。作得自在之尊。持標相印也。當殊妙作之。曰如法作之。住三角中馬頭。合在可處用壇中畫之。其餘諸尊。亦各有形色等別及方圓半月三角等。合可用等。皆如廣本也。前所云須通五事。謂形色契印本尊及位。即此事也。如畫
【現代漢語翻譯】 現代漢語譯本： 尊位（本尊的位置）。再問。或許可以放置種子字）光芒普遍流出者，是指觀想光芒從佛身中流出，逐漸流佈在三角之外。真言主指本尊。全身都有光芒流出。之前的大壇中也有三角印，與此處的用法不同。前者只是印，此處放置佛像或放置印。作法圓滿具備于彼處。 其次是蓮華部。 此語屬於上面所說的。世間和出世間共同描繪，這裡相同。 也可以稱為『有』。說世間和出世間都有。 無量曼荼羅，爲了讓大家善於聽聞。□移到上面。應當知道這是最初悲生壇。
製作方形曼荼羅，內部繪製商佉（海螺）。商佉上有蓮花。蓮花上有金剛（vajra，一種法器）。金剛上又有蓮花。蓮花上安置觀音菩薩（Avalokiteśvara）。或者可以安放印契，或者安放種子字。各種印契上都安放種子字，指商佉、金剛以及蓮花上。其次的院落安置大勢至（Mahāsthāmaprāpta）等。周遍繪製光芒，不要產生疑慮。用本尊的種子字巧妙地安置，從而製作種子字。等等處應當放置七白吉祥物。每一個都有兩個使者。這部經只是簡略地說說。在另外的觀音部法中，詳細記載，應當另外詳細查閱（再問）。明妃資財主，是能夠自在地施與祈求者。以及大勢至等，如法地製作。製作得自在之尊，手持標幟和印相。應當特別巧妙地製作。說如法地製作。住在三角中的馬頭明王（Hayagriva），適合在可用的壇城中繪製。其餘諸尊，也各有形色等區別以及方形、圓形、半月形、三角形等。適合可用等等，都如廣本所說。前面所說的必須通達五事，指形色、契印、本尊以及位置。就是這件事。如畫。
【English Translation】 English version: The position of the honored one (the position of the principal deity). Further question: perhaps a seed syllable can be placed.) Those from whom light universally flows forth refer to visualizing light flowing out from the body of the Buddha, gradually spreading outside the triangle. The mantra lord refers to the principal deity. Light flows out from the entire body. In the previous great altar, there was also a triangular mudra, which is used differently here. The former was just a mudra, here a Buddha image or a mudra is placed. The method is completely and fully present there. Next is the Lotus Family (Padma-kula). This statement belongs to the above. Those who depict both the mundane and supramundane realms, here they are the same. It can also be called 'existence'. Saying that both the mundane and supramundane exist. The immeasurable mandala is to encourage good listening. □ Move to the top. It should be known that this is the initial Altar of Compassionate Birth.
Create a square mandala, inside which draw a shankha (conch shell). On the shankha is a lotus flower. On the lotus flower is a vajra (diamond scepter). On the vajra is another lotus flower. On the lotus flower, place Avalokiteśvara (the Bodhisattva of Compassion). Or you can place a mudra, or place a seed syllable. On all the mudras, place seed syllables, referring to the shankha, vajra, and flower. In the next courtyard, place Mahāsthāmaprāpta (Great Strength Bodhisattva) and others. Completely draw light all around, do not have doubts. Skillfully place the seed syllable of the principal deity to create the seed syllable. In places such as these, seven white auspicious objects should be placed. Each one has two messengers. This sutra only speaks of it briefly. In other Avalokiteśvara practices, it is recorded in detail, and should be examined separately (further question). The consort who is the lord of wealth is able to freely give to those who seek. And Mahāsthāmaprāpta and others should be created according to the Dharma. Create the honored one who has attained freedom, holding emblems and mudras. It should be created especially skillfully. It is said to create according to the Dharma. Hayagriva (Horse-Headed King), who dwells in the triangle, is suitable to be drawn in the usable mandala. The other honored ones also each have different forms and colors, as well as square, round, half-moon, and triangular shapes. Suitable for use, etc., all as described in the extensive version. What was said before about needing to understand the five aspects refers to form, color, mudra, principal deity, and position. This is that matter. Such as drawing.
本尊。合作何色及形像等。各各有印。前者大悲藏生是嘉會壇。今此中隨三部各各別有也。如此中蓮花部壇。中胎是吉祥壇。以觀音為主。胎外留空地。空地外即是第二坐位。悉置觀音部諸尊等。余盡如作大壇中法。其空處亦置十方佛。其第三坐位。亦置八部眾等。準前可解也。三角中猶如日出之暉。謂日初出赤黃色也。在明王側者。在大勢至側也。次復若作馬頭漫荼羅者。當在三角中置之。在外三重。其漫荼羅亦皆隨之作三角也。作此時訶耶在中。即移觀音替居勢至之處。余眷屬皆圍繞之。余皆回互可以意得耳。次作第二漫荼羅者。謂從蓮花部數之。蓮花為初即金剛為第二部也。我正宣說之。謂善說也。非前非后依次而說也。為第二部也。其漫荼羅四方作普以金剛。以三股者作界緣相接圍之。圍中黃色。中安蓮花。花上有瓶。瓶白如月色。或用金剛圍之。或用余物圍之(謂隨彼尊之印。展轉為中心。亦如其印圍之)彼瓶上有大風。謂半月形也。此中如黑雲狀(如雨時云叆叇垂黑也)其下狀如幡形。如大風吹形勢流動。彼半月中如大猛火炎作三角形。其三角亦以金剛圍之。三角中赤如日初出色。其中置蓮。蓮極赤如劫災大火災色(謂殷深赤或可赤黑)蓮上畫金剛(謂或畫本尊形或畫五股印或字也)其金剛流出種種焰光
【現代漢語翻譯】 現代漢語譯本 本尊（Bhagavan）。合作什麼顏色及形象等？各有各的印契（Mudra）。前者大悲藏生是嘉會壇（Samaya-mandala），現在這裡隨著三部（Trisvabhāva）各自有不同的壇。如此處的蓮花部壇（Padma-kula-mandala），中胎是吉祥壇（Śrī-mandala），以觀音（Avalokiteśvara）為主。胎外留出空地，空地外就是第二坐位，全部安置觀音部諸尊等。其餘都如作大壇中的方法。那空處也安置十方佛。第三坐位，也安置八部眾等，按照前面可以理解。三角中猶如日出時的光輝，說的是太陽剛出來時的赤黃色。在明王（Vidyārāja）側的，在大勢至（Mahāsthāmaprāpta）側。接下來如果作馬頭（Hayagrīva）曼荼羅（Mandala）的話，應當在三角中安置他。在外三重，那曼荼羅也全都隨著做成三角形。作此時訶耶（Hayagrīva）在中間，就移動觀音代替佔據勢至之處，其餘眷屬都圍繞著他。其餘的都可以靈活變通理解。接下來作第二曼荼羅，說的是從蓮花部數起，蓮花為初，那麼金剛部（Vajra-kula）為第二部。我正在宣說它，說的是善說，不是先前不是之後，依次而說。是為第二部。那曼荼羅四方普遍用金剛（Vajra），用三股金剛杵（Vajra）作界，邊緣相接圍繞它。圍中是黃色。中間安置蓮花（Padma）。花上有瓶（Kalaśa）。瓶是白色如月色。或者用金剛圍繞它，或者用其他東西圍繞它（說的是隨著那尊的印契，輾轉為中心，也如那印契圍繞它）。那瓶上有大風（Mahāvāyu），說是半月形。這其中如黑雲狀（如雨時雲層低垂髮黑）。它下面的形狀如幡形。如大風吹動形勢流動。那半月中如大猛火燃燒作成三角形。那三角形也用金剛圍繞它。三角形中赤色如太陽初出時的顏色。其中安置蓮花。蓮花極赤色如劫災大火災的顏色（說是殷深赤色或者可以赤黑色）。蓮花上畫金剛（說是或者畫本尊形或者畫五股印或者字）。那金剛流出種種焰光。
【English Translation】 English version Bhagavan (Bhagavan). What are the colors and forms of the cooperative deities? Each has its own Mudra (Mudra). The former, Mahakarunagarbha-sambhava, is the Samaya-mandala (Samaya-mandala). Now, here, according to the three families (Trisvabhāva), each has its own different mandala. Like the Padma-kula-mandala (Padma-kula-mandala) here, the central womb is the Śrī-mandala (Śrī-mandala), with Avalokiteśvara (Avalokiteśvara) as the main deity. Leave empty space outside the womb, and outside the empty space is the second seat, where all the deities of the Avalokiteśvara family are placed. The rest is done according to the method of making a large mandala. The empty space is also where the Buddhas of the ten directions are placed. The third seat is also where the eight classes of beings are placed, which can be understood according to the previous explanation. The triangle is like the radiance of the rising sun, referring to the reddish-yellow color of the sun when it first rises. The one on the side of the Vidyārāja (Vidyārāja) is on the side of Mahāsthāmaprāpta (Mahāsthāmaprāpta). Next, if you are making a Hayagrīva (Hayagrīva) Mandala (Mandala), you should place him in the triangle. Outside is a triple layer, and the mandala is also made into a triangle accordingly. When making this, if Hayagrīva is in the center, then move Avalokiteśvara to take the place of Mahāsthāmaprāpta, and the rest of the retinue surrounds him. The rest can be understood flexibly. Next, making the second mandala, it means counting from the Padma family, with Padma as the first, then the Vajra-kula (Vajra-kula) is the second family. I am now proclaiming it, which means proclaiming it well, not before, not after, but in sequence. It is the second family. The mandala is universally made with Vajra (Vajra) on all four sides, using a three-pronged Vajra (Vajra) as a boundary, with the edges connected to surround it. The surrounding area is yellow. In the middle, place a Padma (Padma). There is a Kalaśa (Kalaśa) on the flower. The vase is white like the color of the moon. Or surround it with Vajra, or surround it with other things (meaning that according to the Mudra of that deity, it is transformed into the center, and it is also surrounded by that Mudra). There is a Mahāvāyu (Mahāvāyu) on that vase, said to be in the shape of a half-moon. In this, it is like the shape of black clouds (like the dark clouds hanging low when it rains). The shape below it is like a banner. Like a strong wind blowing, the situation is fluid. In that half-moon, like a great raging fire, a triangle is made. That triangle is also surrounded by Vajra. The triangle is red like the color of the sun when it first rises. In it, place a Padma. The Padma is extremely red, like the color of a great fire during a kalpa-ending disaster (said to be deep red or perhaps reddish-black). Draw a Vajra on the Padma (meaning either draw the form of the main deity or draw a five-pronged Mudra or a seed syllable). That Vajra emits various flames of light.
。若畫形者。心上安種子字。謂吽字也。若畫印者。想𤙖字誦而加持之也。印上置字也。此是汝漫荼羅者。佛親對金剛手說之。故告之是汝漫荼羅也。古昔諸佛皆說。我亦如是說也。諸明王各依本。坐類形色者。謂或金剛母及金剛針鎖之類。眾多金剛眷屬。各依本尊形色差別。或畫形或作印或置種子字也。各依其法次第相應。謂成就妙悉地故安此。金剛手爲中颱。諸部類為第二院也。此皆說中臺也。轉作無量壇也。先道者安右後道者安左。隨所開門以辦左右也。複次我前說眾多金剛之別名也。自在謂于金剛得自在。複次此說我金剛執自在者。如前大悲藏大會中。毗盧之下不動降三世中間。畫諸金剛者。皆未列名。今方列之。故云複次也。謂虛空無垢金剛。金剛輪金剛牙。蘇喇多金剛(妙住也謂共住安隱也)名稱金剛大分(謂大者之分即是大心眾生之體分也)金剛利(謂極迅銳之稱)此壇總以印為之。寂然金剛(寂靜義如涅槃義也)大金剛(名也)青金剛。蓮華金剛。廣眼金剛。執妙金剛。金剛金剛(慧以金剛單為名)無住戲論金剛。虛空無邊游步金剛(以上列名也各在處在大壇中安之也)如是等壇方圓等。依前順其色形亦如此也。依名作次也。週而復始也。白黃赤黑等隨文次第。最在前者白。次黃次赤次黑。次者又白
【現代漢語翻譯】 現代漢語譯本：如果繪製佛像，要在佛像的心口位置安放種子字，這裡指的是『吽』字。如果結手印，要觀想『𤙖』字並誦唸真言來加持手印，也就是在手印上安置種子字。『這是你的曼荼羅』，是佛陀親自對金剛手菩薩說的，所以告訴他是『你的曼荼羅』。過去諸佛都是這樣說的，我現在也是這樣說。諸明王各自根據本尊，安坐在與其類別相應的形色位置上。這裡指的是或者金剛母，以及金剛針、金剛鎖等等。眾多的金剛眷屬，各自根據本尊的形色差別，或者繪製佛像，或者結手印，或者安置種子字。各自根據其法次第相應，這是爲了成就妙悉地（成就）的緣故而這樣安排。以金剛手菩薩爲中颱，諸部類為第二院。這些都是在說中臺。可以轉變成無量的壇城。先來的人安放在右邊，後來的人安放在左邊，根據所開的門來安排左右。再次，我前面說了眾多金剛的別名。『自在』指的是對於金剛獲得自在。再次，這裡說的是我金剛執持自在的人。如同之前大悲藏大會中，毗盧遮那佛之下，不動明王、降三世明王中間，所繪製的諸金剛，都沒有列出名字，現在才列出來，所以說是『再次』。指的是虛空無垢金剛、金剛輪、金剛牙、蘇喇多金剛（妙住，指的是共同居住安穩）、名稱金剛大分（指的是大者之分，也就是大心眾生的體分）、金剛利（指的是極其迅猛銳利的稱謂）。這個壇城總的來說是用手印來完成的。寂然金剛（寂靜的意義，如同涅槃的意義）、大金剛（名字）、青金剛、蓮華金剛、廣眼金剛、執妙金剛、金剛金剛（慧以金剛單獨作為名字）、無住戲論金剛、虛空無邊游步金剛（以上是列出的名字，各自在相應的位置安放在大壇城中）。像這樣的壇城，無論是方形還是圓形等等，都依照之前的順序，它們的顏色和形狀也是如此。依照名字來安排次序。週而復始。白色、黃色、紅色、黑色等等，按照經文的順序。最前面的用白色，其次用黃色，其次用紅色，其次用黑色，再其次又用白色。 English version: If drawing a Buddha image, place the seed syllable on the heart of the image, referring to the syllable 'Hūṃ'. If forming a mudra (hand gesture), visualize the syllable '𤙖' and recite the mantra to bless the mudra, which means placing the seed syllable on the mudra. 'This is your mandala,' the Buddha personally said to Vajrapani (the holder of the vajra), so he is told that it is 'your mandala'. All Buddhas of the past said this, and I say it likewise. The various Vidyarajas (wisdom kings) each sit according to their respective principal deity, in forms and colors corresponding to their category. This refers to either Vajra Mother, or Vajra Needle, Vajra Lock, and so on. The numerous Vajra retinue members each differ in form and color according to their respective principal deities, either by drawing images, forming mudras, or placing seed syllables. Each corresponds according to its Dharma sequence, which is arranged in this way for the sake of accomplishing wondrous siddhi (accomplishment). Vajrapani is the central platform, and the various categories are the second court. All of these are speaking of the central platform. It can be transformed into limitless mandalas. Those who arrive first are placed on the right, and those who arrive later are placed on the left, arranging the left and right according to the opened gate. Furthermore, I previously spoke of the various names of the many Vajras. 'Sovereignty' refers to obtaining sovereignty over the Vajra. Furthermore, this speaks of me, the Vajra holder, being sovereign. As in the previous Great Compassion Treasury Assembly, below Vairocana Buddha, between Acala (immovable) and Trailokyavijaya (conqueror of three worlds), the various Vajras that were drawn were not listed by name; now they are listed, so it is said 'furthermore'. This refers to Void Immaculate Vajra, Vajra Wheel, Vajra Tooth, Surata Vajra (Wonderful Abode, referring to living together peacefully), Name Vajra Great Division (referring to the division of the great, which is the body of beings with great minds), Vajra Sharp (referring to the title of extreme swiftness and sharpness). This mandala is generally completed with mudras. Silent Vajra (the meaning of silence, like the meaning of Nirvana), Great Vajra (name), Blue Vajra, Lotus Vajra, Wide-Eyed Vajra, Holding Wonderful Vajra, Vajra Vajra (Wisdom uses Vajra alone as a name), Non-Abiding Playful Vajra, Void Boundless Wandering Vajra (the above are the listed names, each placed in the corresponding position in the great mandala). Mandalas like these, whether square or round, etc., follow the previous order, and their colors and shapes are also like this. Arrange the order according to the names. Round and round again. White, yellow, red, black, etc., follow the order of the scriptures. The foremost uses white, then yellow, then red, then black, then white again.
【English Translation】 If drawing a form, place a seed syllable on the heart. This refers to the 'Hūṃ' syllable. If forming a mudra, visualize the '𤙖' syllable and recite it to bless the mudra. Place the syllable on the mudra. 'This is your mandala,' the Buddha personally said to Vajrapani. Therefore, he is told it is 'your mandala.' All Buddhas of the past said this. I also say it in the same way. The various Vidyarajas each sit according to their original form and color. This refers to Vajra Mother, Vajra Needle, Vajra Lock, and so on. The numerous Vajra retinue members each differ in form and color according to their respective principal deities. Either draw the form, make the mudra, or place the seed syllable. Each corresponds according to its Dharma sequence. This is arranged for the sake of accomplishing wondrous siddhi. Vajrapani is the central platform. The various categories are the second court. All of this is speaking of the central platform. It transforms into limitless mandalas. Those who arrive first are placed on the right, and those who arrive later are placed on the left. Arrange the left and right according to the opened gate. Furthermore, I previously spoke of the various names of the many Vajras. 'Sovereignty' means obtaining sovereignty over the Vajra. Furthermore, this speaks of me, the Vajra holder, being sovereign. As in the previous Great Compassion Treasury Assembly, below Vairocana, between Acala and Trailokyavijaya, the various Vajras that were drawn were not listed by name. Now they are listed. Therefore, it is said 'furthermore.' This refers to Void Immaculate Vajra, Vajra Wheel, Vajra Tooth, Surata Vajra (Wonderful Abode, meaning living together peacefully), Name Vajra Great Division (meaning the division of the great, which is the body of beings with great minds), Vajra Sharp (meaning the title of extreme swiftness and sharpness). This mandala is generally made with mudras. Silent Vajra (the meaning of silence, like the meaning of Nirvana), Great Vajra (name), Blue Vajra, Lotus Vajra, Wide-Eyed Vajra, Holding Wonderful Vajra, Vajra Vajra (Wisdom uses Vajra alone as a name), Non-Abiding Playful Vajra, Void Boundless Wandering Vajra (the above are the listed names, each placed in the corresponding position in the great mandala). Mandalas like these, whether square or round, etc., follow the previous order. Their colors and shapes are also like this. Arrange the order according to the names. Round and round again. White, yellow, red, black, etc., follow the order of the scriptures. The foremost is white. Next is yellow, then red, then black. The next is again white.
。如是次第也。及諸所不說者。準此例解。隨其本類形色而作之也。此金剛有十佛剎塵數。前列眾與此中互有出沒。或此有彼中無可知。又此等金剛所持之印或三古或一古(即針也)此準前次第。初作三股週而復始。或兩頭。此兩頭即五股也。此印周匝作四廉狀。如四金剛。其中有一。狀如五股而不開也。或鬘者。或持金剛鬘也。此等金剛。各以其本名為真言。即此名最上字為種字也。次隨別字及通用。各於心上置吽也。其手印。通用上五股金剛印也。不動尊漫荼羅風火俱者。風謂半月火謂三角。謂於半月壇中畫三角。畫三角中作不動尊也。在泥哩底方者。故毗盧遮那之西南方作也。或三世勝異者。謂在於風方。以此為殊。余同不動也。三處以金剛圍之(謂所執印)三處者。謂或作形或印或字也。然此不動尊漫荼羅若別作者。不動在中毗盧在中院東方。余金剛眷屬周通圍繞也。次說佛母漫荼羅。前佈置漫荼羅形。先應知此謂金色。但列名未辯尊形及印。今列之也。先說作漫荼羅。金色四方。以金剛為界圍之。此最上者尊形自上者。謂自此當說也。謂此佛母漫荼羅。于諸壇最為上勝也。次於漫荼羅中作蓮花。黃色有炎。蓮上作佛頂印<
【現代漢語翻譯】 現代漢語譯本： 就是這樣的次第。以及其他沒有詳細說明的內容，可以參照這個例子來理解，根據它們所屬的類別和形狀來製作。這個金剛部有十佛剎（Buddhakshetra，佛所居住的國土）微塵數那麼多的金剛。前面列出的眾與這裡列出的眾，彼此之間會有出現和消失的情況，或許這裡有的，那裡沒有，這是可以理解的。此外，這些金剛所持的印，有的是三股的，有的是一股的（也就是針）。這裡參照前面的次第，最初製作三股的，然後週而復始。或者兩頭的，這個兩頭的就是五股的。這個印的周圍製作成四廉狀，就像四個金剛。其中有一個，形狀像五股的，但是沒有打開。或者有鬘（mala，花環）的，或者持有金剛鬘。這些金剛，各自以自己的本名為真言（mantra，咒語），也就是用這個名字的最上一個字作為種字（bija，種子字）。其次是跟隨特別的字和通用的字，各自在心上放置吽（hum，種子字）。其手印，通用的是上五股金剛印。不動尊（Acalanatha，不動明王）漫荼羅（mandala，壇場），風火俱全。風指的是半月形，火指的是三角形。也就是在半月形的壇中畫三角形，在三角形中畫不動尊。在泥哩底方（Nairrti，西南方）的，因此在毗盧遮那佛（Vairocana，大日如來）的西南方製作。或者三世勝異的，指的是在風方，以此為特殊之處，其餘與不動尊相同。三處用金剛圍起來（指的是所執的印），三處指的是，或者製作形象，或者製作印，或者製作字。然而這個不動尊漫荼羅，如果單獨製作，不動尊在中間，毗盧遮那佛在中院的東方，其餘金剛眷屬周匝圍繞。接下來講述佛母漫荼羅。前面佈置漫荼羅的形狀，首先應該知道這是金色的。只是列出名字，沒有說明尊形和印。現在列出。先說製作漫荼羅，金色四方，用金剛作為界限圍起來。這個最上的尊形，是從上面開始的，指的是從這裡開始講述。指的是這個佛母漫荼羅，在各種壇中最為殊勝。其次在漫荼羅中製作蓮花，黃色有火焰。蓮花上製作佛頂印，這個印像佛頂髻的形狀，使頂部高聳。
【English Translation】 English version: Such is the order. And those things not spoken of, understand them by analogy to this example, making them according to their kind and form. This Vajra section has as many Vajras as the dust motes in ten Buddha-lands (Buddhakshetra, Buddha's land). The assembly listed before and the assembly listed here mutually appear and disappear; perhaps some are present here but not there, which is understandable. Furthermore, the mudras (mudra, hand gesture) held by these Vajras are either three-pronged or one-pronged (that is, a needle). Here, following the previous order, first make the three-pronged one, then repeat the process. Or two-pronged, this two-pronged one is the five-pronged one. Make this mudra with four corner-like shapes around it, like the four Vajras. Among them, there is one that looks like a five-pronged one but is not open. Or one with a garland (mala, garland), or one holding a Vajra garland. These Vajras each use their own name as their mantra (mantra, incantation), that is, using the uppermost letter of this name as the bija (bija, seed syllable). Next, following the special syllables and the common ones, each places Hum (hum, seed syllable) on their heart. Their hand seal is the commonly used upper five-pronged Vajra mudra. The Acalanatha (Acalanatha, Immovable Protector) mandala (mandala, sacred diagram), complete with wind and fire. Wind refers to the half-moon shape, fire refers to the triangle. That is, draw a triangle in the half-moon shaped altar, and draw Acalanatha in the triangle. Being in the Nairrti (Nairrti, southwest) direction, therefore it is made in the southwest direction of Vairocana (Vairocana, the Illuminator). Or being superior and different in the three worlds, referring to being in the wind direction, taking this as a special feature, the rest is the same as Acalanatha. Encircle the three places with Vajras (referring to the mudra held), the three places referring to either making an image, or a mudra, or a syllable. However, if this Acalanatha mandala is made separately, Acalanatha is in the center, Vairocana is in the east of the central courtyard, and the remaining Vajra retinue surrounds it. Next, the Buddha-mother mandala is described. The shape of the mandala is arranged in front, first one should know that it is golden in color. Only the names are listed, without explaining the forms and mudras of the deities. Now they are listed. First, it is said to make the mandala, golden and square, with Vajras as boundaries to enclose it. This uppermost form of the deity, starting from the top, refers to starting to describe it from here. Referring to this Buddha-mother mandala, it is the most supreme among all the altars. Next, make a lotus in the mandala, yellow with flames. Make a Buddha-crown mudra on the lotus, this mudra is like the shape of a Buddha's crown, making the top high.
隆。傍畫兩眼形也。若作佛母形者。當如天女像。心置種子字。或可但畫印(即頂髻也)或但作字耳若佛頂為中胎。諸佛眼等為眷屬圍繞也。佛恒自身火炎中住。種子布之。謂此印于炎中住。中置種子即是也。舍三分位。謂舍三座位而置佛眼。前說菩薩部中。普布種子。謂于壇中遍佈之也。未說者今更說之。凡是諸菩薩。應須作漫荼羅。當作圓明之像令極白凈。于中作十字臺。臺上大真陀末尼。各置標如承珠標。其頭皆置如意珠。殊有光炎也。其本尊菩薩。於十字中心置之。諸餘菩薩。在次院中次第而布。更外接八部也。極白是寂靜色。當極令明凈寂然而住。此等菩薩皆能施一切愿也。
次作釋師子漫荼羅(即釋迦也諦聽佛子也)當作金剛四方令普(此金剛即是如上所說五輪中金剛輪方壇也普者正四方之稱也)其壇黃色極令鮮好。于中畫金剛杵(三股)杵上安蓮花。蓮花黃色。花上置缽。缽四邊通有炎光。若作佛形者。當畫釋迦佛持缽。又以金剛圍之。右邊置袈裟(即僧袈梨)左邊置錫杖也。次五佛頂。其白傘佛頂。置座座上置印。且依本部。如佛部一切方。或依事。息災圓等也。以傘為印(畫之)勝佛頂以刀圍普。若有說處即依文也。光皆流出猶如燒鐵火炎也(謂赤炎光)最勝佛頂以輪為印。除障佛頂以鉤為
【現代漢語翻譯】 現代漢語譯本：隆。畫在兩眼之間的形狀。如果畫佛母的形象，應當像天女一樣。在心中放置種子字。或者可以只畫印（即頂髻），或者只寫字。如果佛頂作為中心胎藏，諸佛眼等作為眷屬圍繞。佛恒常自身處於火焰之中，播撒種子。意思是此印在火焰中存在，中間放置種子字就是這個意思。捨棄三分位，意思是捨棄三個座位而設定佛眼。前面菩薩部中說到，普遍播撒種子，意思是在壇中普遍播撒。未說的現在再說。凡是諸菩薩，應當製作曼荼羅，應當製作圓明之像，使其極其潔白。在其中製作十字臺，臺上放置大的真陀末尼（如意寶珠），各自設定標誌，如承珠標。它們的頂端都放置如意珠，特別有光焰。其本尊菩薩，在十字中心放置。其餘諸菩薩，在次院中依次排列。更外層設定八部眾。極其潔白是寂靜的顏色，應當極其明亮潔凈地安住。這些菩薩都能施予一切願望。 接下來製作釋師子曼荼羅（即釋迦牟尼佛）。諦聽，佛子！應當製作金剛四方，使其普遍（此金剛即是如上所說的五輪中的金剛輪方壇，普遍是指正四方）。其壇的顏色是黃色，使其極其鮮艷美好。在其中畫金剛杵（三股），杵上安放蓮花。蓮花是黃色。花上放置缽。缽的四邊都有火焰光芒。如果製作佛的形象，應當畫釋迦牟尼佛手持缽。又用金剛圍繞。右邊放置袈裟（即僧伽梨），左邊放置錫杖。接下來是五佛頂。其白傘佛頂，放置在座位上，座位上放置印。且依據本部，如佛部的一切方位。或者依據事部，息災圓等。以傘作為印（畫出來）。勝佛頂用刀圍繞普遍。如果有經文說明的地方就依據經文。光芒都流出，猶如燃燒的鐵的火焰（指赤色的火焰光芒）。最勝佛頂用輪作為印。除障佛頂用鉤作為印。
【English Translation】 English version: 'Lum'. It is the shape painted between the two eyes. If depicting the form of a Buddha-mother, it should be like a celestial maiden. Place the seed syllable in the heart. Or one can simply draw the seal (i.e., the crown protuberance), or just write the syllable. If the Buddha-crown is the central womb, the eyes of all Buddhas, etc., are the retinue surrounding it. The Buddha constantly dwells in flames of fire. Scatter the seed syllables, meaning this seal dwells in the flames. Placing the seed syllable in the middle is what it means. Abandon the three divisions, meaning abandon the three seats and set up the Buddha-eye. As mentioned earlier in the Bodhisattva section, universally scatter the seed syllables, meaning scatter them throughout the mandala. What has not been said will now be said. All Bodhisattvas should create a mandala, and should create an image of perfect luminosity, making it extremely white and pure. Within it, create a cross-shaped platform. On the platform, place a large Cintamani (wish-fulfilling jewel), each with a marker like a jewel-bearing standard. At the top of each is placed a wish-fulfilling jewel, especially with light and flames. The principal Bodhisattva is placed in the center of the cross. The other Bodhisattvas are arranged in order in the surrounding courts. Further out, place the eight classes of beings. Extreme whiteness is the color of tranquility, so it should be made extremely bright, pure, and tranquil. These Bodhisattvas are all capable of granting all wishes. Next, create the Shakya-lion Mandala (i.e., Shakyamuni Buddha). Listen carefully, sons of the Buddha! It should be made with diamond-like four sides, making it universal (this diamond is the diamond-wheel square altar in the five wheels mentioned above; 'universal' means perfectly square). The color of the altar is yellow, making it extremely fresh and beautiful. In the center, draw a vajra (three-pronged), and place a lotus flower on the vajra. The lotus flower is yellow. Place a bowl on the flower. The bowl has flames of light on all four sides. If depicting the form of the Buddha, draw Shakyamuni Buddha holding a bowl. Also, surround it with a vajra. Place a kasaya (sanghati robe) on the right side, and a khakkhara staff on the left side. Next are the five Buddha-crowns. The White Umbrella Buddha-crown is placed on a seat, and a seal is placed on the seat. And according to its own section, like all directions of the Buddha section. Or according to the activity section, pacifying disasters, etc. Use an umbrella as the seal (draw it). The Victorious Buddha-crown is surrounded by knives. If there is a place where it is explained, then follow the text. The light all flows out like the flames of burning iron (meaning red flames of light). The Most Excellent Buddha-crown uses a wheel as the seal. The Obstacle-Removing Buddha-crown uses a hook as the seal.
印(摧碎)火聚佛頂畫佛頂髻形(大士者號金剛也)會通大佛頂以金剛為印也。阿毗發生佛頂也。揭多佛頂(是最勝尊義一切超以蓮為印)無量音佛頂以珂貝(謂商佉也)色類應觀知(謂如前說)佛豪相用如意珠為印。此名印漫荼羅。此印法等。灌頂成就物等用也。其息災等。則隨形色轉變。非此所用也。成就皆以本尊在中觀色類。謂白黃赤等也。佛眼當作佛頂髻形。兩邊置眼。其佛頂黃色。以金剛圍之。無能勝明妃持蓮印(謂空風指捻花。余指申之。捻花指向心前持也)若諸尊有印者。依文置之。若無文取本部主印置之。唯種子字中也。無能勝王作口印在黑蓮之上。謂畫作忿怒口。其口雙牙上出者是也。此等諸位。若以釋迦為中。則佛頂等列之居次院。若隨一一本尊中。取一為漫荼羅主。即移釋迦在外。余皆可例解耳。更以次說凈居天印。
經云。凈境行者。謂以禪定為味以凈為行耳。其印今次列之。思惟手(謂稍屈地水指向掌。餘三指散舒三奇杖稍側頭。屈手向里。以頭指指頰)善手(謂手)施無畏。皆用左手右亦得也。妙好義也。笑手(謂回思惟手當心前令三指向上也)花手(以風空捻花。而申三指。其三指或仰掌舒之。或豎舒皆得)虛空掌(謂側右手散指而在空中)彼畫法則。謂依此法畫之也。此等天
【現代漢語翻譯】 現代漢語譯本：印（摧碎）火聚佛頂畫佛頂髻形（大士者號金剛也），會通大佛頂以金剛為印。阿毗發生佛頂也。揭多佛頂（是最勝尊義，一切超以蓮為印），無量音佛頂以珂貝（謂商佉也）色類應觀知（謂如前說），佛豪相用如意珠為印。此名印漫荼羅。此印法等，灌頂成就物等用也。其息災等，則隨形色轉變，非此所用也。成就皆以本尊在中觀色類，謂白黃赤等也。佛眼當作佛頂髻形，兩邊置眼。其佛頂黃色，以金剛圍之。無能勝明妃持蓮印（謂空風指捻花，余指申之，捻花指向心前持也）。若諸尊有印者，依文置之。若無文取本部主印置之。唯種子字中也。無能勝王作口印在黑蓮之上，謂畫作忿怒口，其口雙牙上出者是也。此等諸位，若以釋迦（釋迦牟尼佛）為中，則佛頂等列之居次院。若隨一一本尊中，取一為漫荼羅（壇城）主，即移釋迦在外，余皆可例解耳。更以次說凈居天印。
經云：『凈境行者，謂以禪定為味，以凈為行耳。』其印今次列之。思惟手（謂稍屈地水指向掌，餘三指散舒三奇杖稍側頭，屈手向里，以頭指指頰），善手（謂手）施無畏，皆用左手右亦得也。妙好義也。笑手（謂回思惟手當心前令三指向上也），花手（以風空捻花，而申三指，其三指或仰掌舒之，或豎舒皆得），虛空掌（謂側右手散指而在空中）。彼畫法則，謂依此法畫之也。此等天
【English Translation】 English version: The mudra (seal, also meaning 'to crush') of the Fire Heap Buddha-top depicts the form of the Buddha-topknot (the great being is named Vajra). It connects the Great Buddha-top, using Vajra as the mudra. The Abhibhava Buddha-top also exists. The Kakata Buddha-top (meaning the most victorious and supreme, surpassing all, with the lotus as its mudra), the Immeasurable Sound Buddha-top uses mother-of-pearl (meaning conch shell). Colors and types should be observed and known (as previously described). The Buddha's excellent marks use the wish-fulfilling jewel as the mudra. This is called the Mudra Mandala. These mudra methods, etc., are used for empowerment and accomplishment objects, etc. For pacifying disasters, etc., they transform according to shapes and colors, and are not used here. Accomplishments all use the principal deity in the center, observing colors and types, such as white, yellow, red, etc. The Buddha-eye should be made in the form of the Buddha-topknot, with eyes placed on both sides. The Buddha-top is yellow, surrounded by Vajra. The Invincible Bright Consort holds the lotus mudra (meaning the wind and space fingers pinch the flower, the remaining fingers are extended, pinching the flower and pointing it towards the heart). If the various deities have mudras, place them according to the text. If there is no text, take the mudra of the principal deity of the lineage and place it. Only within the seed syllables. The Invincible King makes the mouth mudra on top of the black lotus, meaning to draw an angry mouth, with the double teeth protruding upwards. In these positions, if Shakyamuni (Shakyamuni Buddha) is in the center, then the Buddha-tops, etc., are arranged in the secondary court. If one takes one of the principal deities as the Mandala (Cosmic diagram) lord, then Shakyamuni is moved to the outside, and the rest can be understood accordingly. Next, the mudras of the Pure Abode Heavens will be described.
The sutra says: 'Practitioners of pure realms take meditation as their flavor and purity as their practice.' Their mudras are now listed. The Thinking Hand (meaning slightly bending the earth and water fingers towards the palm, the remaining three fingers are spread out, the three wonderful staffs slightly tilt the head, bending the hand inwards, pointing the index finger to the cheek), the Good Hand (meaning hand), Fearlessness-giving, all use the left hand, the right hand is also acceptable. It is a wonderful meaning. The Smiling Hand (meaning turning the Thinking Hand in front of the heart, making the three fingers point upwards), the Flower Hand (pinching the flower with the wind and space fingers, and extending the three fingers, the three fingers can either be palm-up and extended, or vertically extended), the Empty Space Palm (meaning the right hand is sideways with fingers spread out in the air). The painting rules are to paint according to this method. These heavens
或作笑或作思惟。或作與愿等皆得。次地神印。作寶瓶。圓白之中其瓶插諸寶谷花果等嚴之。以金剛圍之。請召火天印。當側申右手。其風指第三節稍屈。又屈空指上節向掌中。若先直而屈。是請召也。若先屈而還展。是發遣也。當以諸大仙而圍繞之。謂迦葉瞿曇仙等皆次畫之。並在火院之中。火院即是三角壇。其中色赤名赤院也。其印如前五通仙人說四圍陀印是也。此是梵行者秘記。若誦圍陀者見此手印。知是何論何部等也。瞿曇仙(虛空中行欲有二渧污下地生地甘蔗日炙生二子為釋王者是)末建拏(坐禪蟻作對遍身恐損蟻復入定者是)竭伽仙(山名約處得名也)嚩私仙(即舊云婆藪仙人者也)㼜竭羅私(是身汗液義也。此仙不從胎生從汗液而生故得名也)南方閻摩王當作風壇。壇中畫但荼印(若印等此壇一角向身一角向外也或隨彼便安置)。王右邊畫死後。以鈴為印。若畫形即持之。左邊畫黑暗后。以幢為印此幢也(梵云計都亦旗也)大自在。忿怒作輸羅印。此輸羅也。大自在子之後。作鑠底印。此鑠底也。大梵天明妃作蓮印。謂未開蓮也 那羅延作輪印。七母同用沒檗羅印。此是也。俱吠離耶。作在毗沙門方頂骨印。此顱骨。以笑手狀持之(謂屈水地指于掌中散舒餘三指如笑手狀以持頂骨如持缽狀)七母等眷屬
【現代漢語翻譯】 現代漢語譯本 或作笑或作思惟，或作與愿等，皆可如願。接下來是地神印。作寶瓶印，在圓形的白色區域中，寶瓶內插滿各種寶谷、花果等來莊嚴它，並用金剛杵圍繞。請召火天印，將右手側伸，風指（無名指）第三節稍微彎曲，再彎曲空指（中指）上節向掌心。如果先伸直再彎曲，這是請召印；如果先彎曲再伸展，這是發遣印。應當用諸大仙圍繞它，即迦葉仙、瞿曇仙等，都依次畫在火院之中。火院即是三角形的壇，其中顏色是紅色，名為赤院。其印如前五通仙人所說的四圍陀印。這是梵行者的秘密記錄。如果誦讀圍陀者見到此手印，就知道是何論何部等。瞿曇仙（在虛空中行走，欲界有二滴污物落到下地，生長出甘蔗，經太陽照射後生出二子，成為釋迦族的王者）。末建拏（坐禪時螞蟻遍身，恐怕損傷螞蟻而復入定）。竭伽仙（以山名為約處而得名）。嚩私仙（即舊時所說的婆藪仙人）。㼜竭羅私（是身汗液的意思。此仙不是從胎生，而是從汗液而生，因此得名）。 南方閻摩王應當作風壇。壇中畫但荼印（此印的一角向身，一角向外，或隨方便安置）。閻摩王右邊畫死後，以鈴為印。如果畫人形，就讓他拿著鈴。左邊畫黑暗后，以幢為印，此幢也（梵語稱為計都，也指旗）。大自在天忿怒時作輸羅印，此為輸羅（三叉戟）。大自在天的兒子之後，作鑠底印，此為鑠底（神力）。大梵天明妃作蓮印，即未開放的蓮花。那羅延作輪印。七母神同用沒檗羅印，就是這個。俱吠離耶，在毗沙門方位作頂骨印。此為顱骨。以笑手狀持之（即彎曲水地指于掌中，散開舒展其餘三指，如笑手狀，用以持頂骨，如持缽狀）。七母等的眷屬。
【English Translation】 English version Or making a smile, or making contemplation, or making granting wishes, all can be fulfilled. Next is the Earth God Mudra (seal). Make a treasure vase Mudra, in the round white area, the vase is filled with various precious grains, flowers, fruits, etc. to adorn it, and surrounded by Vajras (thunderbolts). Please summon the Agni Deva (Fire God) Mudra, extend the right hand to the side, slightly bend the third section of the Anamika finger (ring finger), and then bend the upper section of the Akasha finger (middle finger) towards the palm. If you straighten it first and then bend it, this is the summoning Mudra; if you bend it first and then extend it, this is the sending Mudra. It should be surrounded by all the great sages, namely Kashyapa, Gautama, etc., all drawn in order within the Fire Court. The Fire Court is a triangular altar, its color is red, and it is called the Red Court. Its Mudra is like the four Vedas Mudra mentioned earlier by the Five Supernatural Power Immortals. This is a secret record of Brahmacharis (celibate practitioners). If those who recite the Vedas see this hand Mudra, they will know what theory, what division, etc. it is. Gautama (walking in the void, two drops of impure substance from the desire realm fell to the ground, growing sugarcane, and after being exposed to the sun, two sons were born, becoming the kings of the Shakya clan). Matanga (while meditating, ants covered his body, fearing harm to the ants, he re-entered meditation). Katya (named after the mountain where he practiced). Vashistha (also known as Vasu Rishi in the old days). Kaksha (means body sweat. This immortal was not born from the womb, but from sweat, hence the name). In the south, Yama Raja (King Yama) should make a wind altar. In the altar, draw the Danda Mudra (one corner of this Mudra faces the body, and one corner faces outward, or it can be placed as convenient). To the right of Yama Raja, draw the afterlife, with a bell as the Mudra. If drawing a figure, let him hold the bell. To the left, draw the darkness, with a banner as the Mudra, this banner (Sanskrit: Ketu, also means flag). When Mahadeva (Great Lord) is wrathful, make the Trishula Mudra, this is the Trishula (trident). After the son of Mahadeva, make the Shakti Mudra, this is the Shakti (divine power). Brahma's consort makes the lotus Mudra, which is an unopened lotus. Narayana makes the wheel Mudra. The Seven Mothers all use the Matrika Mudra, this is it. Kubera, in the direction of Vaishravana, makes the skull Mudra. This is the skull. Hold it in a smiling hand gesture (that is, bend the Ap and Prithvi fingers in the palm, spread out the remaining three fingers, like a smiling hand gesture, to hold the skull, like holding a bowl). The retinue of the Seven Mothers, etc.
。謂鷲狐及婆棲鳥(似鴟少黃土色觜亦黃是鹯類也此鳥有秘身法也)此等並在風輪中。圍繞七母等(凡閻王部類皆在風輪中也)若持花得此鳥等亦持七母真言也。此等各別自有持誦法。今入此漫荼羅會故。爾皆悉以為莊嚴。泥哩底方當作大刀印。那羅延天作輪印(如上)俱摩羅作鑠底印(大自在之子)難陀龍兄弟作云印(雲中有電。復有水形。俱在壇門邊也)商羯羅三戟印。商羯羅后缽致印 月天作白瓶並有蓮。日天作車輅印在金輪中(即是正方壇也)社耶毗社耶作弓印(亦在金剛輪中也弓傍須有箭)風天作風幢印。妙音天作琵琶印。嚩嚕龍作罥索印。如首。作圓漫荼羅。取本種子字圍之。大我即告執金剛也。右此等略標印記。若廣作者具如法中。謂彼類各自在真言別行法也。以上釋迦部類行法也。以下明菩薩漫荼羅(此是大壇第二重諸菩薩位也)文殊漫荼羅。正方以金剛圍之如前(火出即是)作此中三角。三角中作青蓮花印。種子字也。誦之想遍其中。真言字于中安之(非但于中安之亦四邊安也)其三角內傍界邊。周匝作少青蓮。以圍繞大青蓮華印也。所以作印。為識此尊法門義趣等故。各隨形色等觀之而識秘意也。如法取種子字而種子之。即是(安置此字作種子也)彼中作是印如次作此。勤勇者即是文殊也。謂青
【現代漢語翻譯】 現代漢語譯本：所謂鷲狐以及婆棲鳥（形狀像鴟，但顏色偏黃土色，喙也是黃色的，屬於鹯類。據說這種鳥有隱身之法）。這些都在風輪之中。圍繞著七母等（凡是閻王部類的都在風輪中）。如果持花，得到這些鳥等，也相當於持七母真言。這些各自有自己的持誦方法。現在進入這個曼荼羅會，所以都用來作為莊嚴。泥哩底方要做大刀印。那羅延天（Vishnu）作輪印（如上）。俱摩羅（Kumara，鳩摩羅天，Skanda）作鑠底印（大自在之子）。難陀龍兄弟作云印（雲中有電，並且有水形，都在壇門邊）。商羯羅（Shankara，濕婆神）三戟印。商羯羅后缽致印。月天作白瓶，並且有蓮花。日天作車輅印，在金輪中（就是正方壇）。社耶毗社耶作弓印（也在金剛輪中，弓旁邊必須有箭）。風天作風幢印。妙音天作琵琶印。嚩嚕龍（Varuna，水神）作罥索印。如首，作圓形曼荼羅。取本種子字圍繞它。大我即告訴執金剛（Vajrapani）了。右邊這些是略微標示的印記。如果想要詳細地做，就按照法中的規定。所說的那些類別各自有自己的真言別行法。以上是釋迦部類的行法。以下說明菩薩曼荼羅（這是大壇第二重，諸菩薩的位置）。文殊曼荼羅。正方形，用金剛圍起來，像前面一樣（火出現就是）。在其中作三角形。三角形中作青蓮花印。是種子字。誦唸它，想像它遍佈其中。真言字在其中安放（不只是在其中安放，也在四邊安放）。在三角形內，靠近邊界的地方，周圍作少許青蓮花，用來圍繞大的青蓮花印。之所以作印，是爲了認識這個尊的法門義趣等，所以各自根據形狀顏色等來觀察，從而認識其中的秘密含義。如法取種子字，然後種子之。就是（安置這個字作為種子）。在其中作這個印，依次作這個。勤奮勇猛者就是文殊（Manjushri）菩薩。所說的青色
【English Translation】 English version: These are called Vulture Fox and Bhasa birds (similar to owls but with yellowish-brown color and yellow beaks, belonging to the falcon family; it is said that this bird has the ability to conceal itself). These are all within the wind wheel. They surround the Seven Mothers (all those belonging to the Yama category are within the wind wheel). If one holds flowers and obtains these birds, it is equivalent to holding the Seven Mothers' mantra. Each of these has its own method of recitation. Now, entering this Mandala assembly, they are all used as adornments. In the direction of Nirrti, one should make the Great Sword Mudra. Narayana (Vishnu) makes the Wheel Mudra (as above). Kumara (Skanda, son of Mahadeva) makes the Shakti Mudra. The Nanda Dragon brothers make the Cloud Mudra (there is lightning in the clouds, and also a water form, both at the gate of the altar). Shankara (Shiva) makes the Trident Mudra. Shankara's posterior Patra Mudra. The Moon God makes a white vase with a lotus. The Sun God makes a chariot Mudra within the golden wheel (which is the square altar). Jaya and Vijaya make the Bow Mudra (also within the Vajra wheel, there must be an arrow beside the bow). The Wind God makes the Wind Banner Mudra. The Melodious Sound God makes the Lute Mudra. Varuna (God of Water) makes the Noose Mudra. Like the head, make a circular Mandala. Take the original seed syllable and surround it. The Great Self then tells Vajrapani. These are brief indications of the Mudras. If one wants to do it extensively, follow the rules in the Dharma. Those categories each have their own separate practice of mantras. The above is the practice of the Shakya category. The following explains the Bodhisattva Mandala (this is the second layer of the great altar, the positions of the Bodhisattvas). Manjushri Mandala. A square, surrounded by Vajra as before (the appearance of fire). Make a triangle within it. Within the triangle, make a blue lotus Mudra. It is the seed syllable. Recite it, imagining it pervading within. Place the mantra syllable within it (not only within it, but also on all four sides). Within the triangle, near the boundary, make a few small blue lotuses around the large blue lotus Mudra. The reason for making the Mudra is to understand the meaning and interest of this deity's Dharma, so observe each according to its shape and color, and thus recognize the secret meaning within. According to the Dharma, take the seed syllable and then seed it. That is (place this syllable as the seed). Make this Mudra within it, and make this in sequence. The diligent and brave one is Manjushri. The so-called blue
蓮種子等。如法次第作也。隨形色等觀之識秘意也。光網童子作鉤印(若作身持鉤也)寶冠童子(持寶為印)無垢光童子(持未開青蓮華也)所說使者。此是文殊部所說使者。持誦者如所相應。而知彼印以法相應作者。謂以下童女也。智者即自文殊也。亦可名具德也。計設尼(大刀為印)小計設尼(輸羅為印)雜色使者(以杖為印)地慧(以幢為印)招召使者(以鉤為印以上並如童女)諸奉教使者。普皆作小刀印(如經中及圖)此刀作鋸齒形。云小刀非正翻。右如上所作。皆于方壇中作印以青蓮圍之也。以上是東方文殊部類眷屬也。若文殊為中胎。余菩薩為第二重。八部為第三重。他效此。南方除蓋障菩薩。以如意珠為印。亦作四方金剛輪。中又作三角壇(即名火輪也)所說相當以如意寶也。盡大精進者種子。所謂如意寶。當於三角中畫如意珠。眷屬圍繞也。以下菩薩。皆是應當以眷屬圍繞。當知彼印相今廣說眷屬也。此中眷屬者。于彼中當作印畫之。如次第。即是如法也。彼文有此字。指之如左也。除疑怪菩薩(即嬌都也)其印金剛印。曰瓶(音越)中作瓶。瓶上插一股金剛。半在瓶中也。無畏施菩薩作施無畏手(如瑜伽中釋迦印)除惡趣菩薩畫作發起手(謂舒手仰掌從下向上舉之)救意慧菩薩作悲手置心上(謂水
【現代漢語翻譯】 現代漢語譯本 蓮花種子等，按照如法次第製作。隨其形狀顏色等觀察，這是了知其密意。光網童子作鉤印（如果作身持鉤），寶冠童子（持寶為印），無垢光童子（持未開的青蓮花）。這些是所說的使者。這是文殊部所說的使者。持誦者應如其相應，知曉那些印，以法相應而作。所謂以下童女，智者即是自文殊，也可名為具德。計設尼（以大刀為印），小計設尼（以輸羅為印），雜色使者（以杖為印），地慧（以幢為印），招召使者（以鉤為印，以上都如童女）。諸位奉教使者，普遍都作小刀印（如經中所述及圖示），此刀作鋸齒形。說『小刀』並非正確的翻譯。右邊如上所作，都在方壇中作印，以青蓮花圍繞。以上是東方文殊部類的眷屬。如果文殊為中胎，其餘菩薩為第二重，八部為第三重，他人效仿此法。南方除蓋障菩薩，以如意珠為印，也作四方金剛輪，中間又作三角壇（即名為火輪），所說相當的是如意寶。盡大精進者的種子，就是如意寶。應當在三角中畫如意珠，眷屬圍繞。以下的菩薩，都應當以眷屬圍繞。應當知曉那些印相，現在廣泛解說眷屬。此中的眷屬，在其中應當作印畫之，如次第，就是如法。彼文有此字，指的如左邊。除疑怪菩薩（即嬌都），其印是金剛印。曰瓶（音越），在瓶中作瓶，瓶上插一股金剛，一半在瓶中。無畏施菩薩作施無畏手（如瑜伽中釋迦印），除惡趣菩薩畫作發起手（謂舒手仰掌，從下向上舉之），救意慧菩薩作悲手置於心上（謂水）
【English Translation】 English version Lotus seeds, etc., should be prepared according to the proper Dharma sequence. Observe their shape and color, etc., to understand their secret meaning. Guangwang (Light Net) Child makes the hook mudra (if making the body holding the hook), Baoguan (Jewel Crown) Child (holding a jewel as the mudra), Wugouguang (Immaculate Light) Child (holding an unopened blue lotus). These are the messengers spoken of. These are the messengers spoken of in the Manjushri section. The mantra holder should, accordingly, know those mudras and act in accordance with the Dharma. The so-called following maiden, the wise one is Manjushri himself, and can also be called Guna-yukta (Possessing Virtues). Keshani (with a large knife as the mudra), Small Keshani (with a shula as the mudra), Miscellaneous Color Messenger (with a staff as the mudra), Earth Wisdom (with a banner as the mudra), Summoning Messenger (with a hook as the mudra, all of the above are like maidens). All the messengers who follow the teachings universally make the small knife mudra (as described in the sutra and shown in the diagrams). This knife is made in the shape of a saw tooth. Saying 'small knife' is not an accurate translation. What is done on the right, as above, is to make the mudra in a square altar, surrounded by blue lotuses. The above are the retinue of the Eastern Manjushri section. If Manjushri is the central womb, the other Bodhisattvas are the second layer, and the eight classes are the third layer, others should follow this method. Kshetravimochana (Remover of Obstacles) Bodhisattva in the South uses the Cintamani jewel as the mudra, and also makes a square Vajra wheel, with a triangular altar in the middle (which is called the fire wheel), what is said to be equivalent is the Cintamani jewel. The seed of the one who exerts great effort is the Cintamani jewel. The Cintamani jewel should be drawn in the triangle, surrounded by the retinue. The following Bodhisattvas should all be surrounded by the retinue. One should know those mudras, and now I will explain the retinue extensively. The retinue in this context should have mudras drawn within them, in sequence, which is in accordance with the Dharma. That text has this word, referring to what is on the left. Remover of Doubt and Strange Bodhisattva (i.e., Jiao Du), its mudra is the Vajra mudra. Saying 'vase' (pronounced Yue), make a vase in the vase, with a single Vajra inserted on the vase, half of it inside the vase. Fearless Giving Bodhisattva makes the fearless giving hand (like the Shakyamuni mudra in Yoga), Remover of Evil Destinies Bodhisattva is depicted making the initiating hand (i.e., extending the hand with the palm facing up, raising it from bottom to top), Saving Intent Wisdom Bodhisattva makes the hand of compassion placed on the heart (i.e., water)
空相捻當心余令申散也其捻指向心)大慈悲起菩薩作執花印(空風相捻如執花形余指申散而豎)悲念菩薩(屈火指向心前余指皆申散)知者即道此菩薩名也。除熱惱菩薩作與愿手(舒指仰掌向下流注甘露水指等者等謂諸指也)不思議具慧者菩薩作思惟手(與如意輪菩薩手同亦如前凈居天印也)具不思議慧。
右皆作方壇置蓮華上也(謂畫此手印等也)。此皆除蓋障眷屬。余義如文殊中說之。北方地藏菩薩印。于大因陀羅輪也。金剛輪中作寶。所謂在中先置座也。莊嚴地。地上畫蓮。具種種色。花上作幢。幢頭安寶。不畫形但畫幢也。若作此印者極上色者。此是形相也。此說名最上形。是嘆也。于諸印中最為勝上殊妙也。此菩薩有無量眷屬。今略說彼上首者。如左寶作菩薩印。彼中畫印慇勤作之也。三股金剛在於寶珠之上也。但于寶地之上作印也。若畫形者。亦坐蓮如地藏法。寶掌菩薩作一股金剛。安此金剛在寶上也。持地菩薩作兩頭金剛安於寶上是也(於一股中有五股形如前印也)寶印手菩薩印。作五股金剛置寶上(即是五佛金剛也)堅意菩薩作十字金剛(即羯磨金剛也)右一切皆彼漫荼羅中安置者。皆于方輪中作寶地。地上置寶。寶上有印也。
次西方虛空藏菩薩。即是文殊會中西方部主也。作圓壇令
【現代漢語翻譯】 現代漢語譯本：空相捻，當心（余令申散也，其捻指向心）。大慈悲起菩薩作執花印（空風相捻如執花形，余指申散而豎）。悲念菩薩（屈火指向心前，余指皆申散）。知者即道此菩薩名也。除熱惱菩薩作與愿手（舒指仰掌向下流注甘露水，指等者，等謂諸指也）。不思議具慧者菩薩作思惟手（與如意輪菩薩手同，亦如前凈居天印也）。具不思議慧。 右皆作方壇置蓮華上也（謂畫此手印等也）。此皆除蓋障眷屬。余義如文殊中說之。北方地藏菩薩印。于大因陀羅輪也。金剛輪中作寶。所謂在中先置座也。莊嚴地。地上畫蓮。具種種色。花上作幢。幢頭安寶。不畫形但畫幢也。若作此印者極上色者。此是形相也。此說名最上形。是嘆也。于諸印中最為勝上殊妙也。此菩薩有無量眷屬。今略說彼上首者。如左寶作菩薩印。彼中畫印慇勤作之也。三股金剛在於寶珠之上也。但于寶地之上作印也。若畫形者。亦坐蓮如地藏法。寶掌菩薩作一股金剛。安此金剛在寶上也。持地菩薩作兩頭金剛安於寶上是也（於一股中有五股形如前印也）。寶印手菩薩印。作五股金剛置寶上（即是五佛金剛也）。堅意菩薩作十字金剛（即羯磨金剛也）。右一切皆彼漫荼羅（mandala）中安置者。皆于方輪中作寶地。地上置寶。寶上有印也。 次西方虛空藏菩薩（Akasagarbha）。即是文殊（Manjusri）會中西方部主也。作圓壇令
【English Translation】 English version: The empty phase is twisted, focusing on the heart (the remaining fingers are extended and scattered, the twist points to the heart). The Great Compassionate Avalokitesvara Bodhisattva forms the flower-holding mudra (the empty and wind phases are twisted like holding a flower, the remaining fingers are extended and upright). The Compassionate Avalokitesvara Bodhisattva (bends the fire finger towards the front of the heart, all other fingers are extended and scattered). Those who know it will say this is the name of the Bodhisattva. The Bodhisattva who removes heat and vexation makes the Varada mudra (extending the fingers, palms facing upwards, pouring down nectar; 'fingers, etc.' means all fingers). The Inconceivable Wise One Bodhisattva makes the contemplation mudra (the same as the Cintamanicakra Bodhisattva mudra, also like the Pure Abode Heaven mudra mentioned earlier). Possessing inconceivable wisdom. On the right, all are made on a square altar placed on a lotus flower (referring to drawing these mudras, etc.). These are all retinue of Sarvanivaranaviskambhin. The remaining meanings are as described in the Manjusri section. The Northern Ksitigarbha Bodhisattva mudra. It is in the great Indra wheel. Make a treasure in the Vajra wheel. That is, first place a seat in the center. Adorn the ground. Draw a lotus on the ground, with various colors. Make a banner on the flower. Place a treasure on the top of the banner. Do not draw a form, but only draw the banner. If one makes this mudra, the most excellent color is this form. This is said to be the most excellent form. It is praise. Among all the mudras, it is the most supreme and wonderful. This Bodhisattva has immeasurable retinue. Now briefly describe their leaders. For example, the Treasure-Making Bodhisattva mudra on the left. Draw the mudra diligently in it. The three-pronged vajra is on top of the jewel. But make the mudra on top of the treasure ground. If drawing the form, also sit on a lotus like the Ksitigarbha method. The Treasure-Palm Bodhisattva makes a one-pronged vajra. Place this vajra on the treasure. The Earth-Holding Bodhisattva makes a two-headed vajra placed on the treasure (in one prong there are five prongs, shaped like the previous mudra). The Treasure-Mudra-Hand Bodhisattva mudra. Make a five-pronged vajra placed on the treasure (that is, the five Buddha vajra). The Firm-Intent Bodhisattva makes a cross vajra (that is, the Karma vajra). All on the right are placed in that mandala (mandala). All make a treasure ground in the square wheel. Place a treasure on the ground. There is a mudra on the treasure. Next, the Western Akasagarbha (Akasagarbha) Bodhisattva. He is the Western division lord in the Manjusri (Manjusri) assembly. Make a round altar to make
明凈鮮白。坐白蓮上手持刀。若不畫菩薩形者。但置刀。其刀極利如霜。又如是。謂如是堅利也。又堅固。以種子字而圍繞之也。智者以自種子而種子之。即是安本種子也。次列眷屬上首菩薩。即畫彼印形如教。謂皆依教如法作也。
虛空無垢菩薩。亦本圍之還以輪圍之也。此本即是自也。印作輪(即四技刀輪也)置輪亦自圍之也。在風壇中。虛空慧菩薩印。于風壇中置商佉(即半月壇也)清凈慧菩薩。畫白蓮印在風壇中置。次行慧菩薩印。于風輪中置商佉。商佉中插青蓮華。安慧菩薩印。風輪中畫花。花上置金剛也。凡此于大悲藏大壇中文殊一會。凡四菩薩。隨以一菩薩為主。置於中壇。餘者各于第二院案方而列。第三院置八部也。複次若是大悲中第二院者。假令以觀音為部主。其金剛部及佛頂等。並依方位而列為第二院。次應當知其第三院置八部。即不須置文殊會菩薩也。若釋迦會者。即如是上說(更問)此說是定義也。此事更問審不。
秘密漫荼羅品竟。
入秘密漫荼羅品第十二
入秘密漫荼羅品者。謂諸佛身口意秘密之藏。唯執金剛秘密。
爾時世尊復說入秘密壇法。秘密主乃能知之。故佛復告之也。然此執金剛。即是毗盧遮那之所化身。為欲發明此深密之法故也。此法無能
【現代漢語翻譯】 明凈鮮白。坐白蓮上手持刀。若不畫菩薩形者。但置刀。其刀極利如霜。又如是。謂如是堅利也。又堅固。以種子字而圍繞之也。智者以自種子而種子之。即是安本種子也。次列眷屬上首菩薩。即畫彼印形如教。謂皆依教如法作也。 虛空無垢菩薩（Xū kōng wú gòu pú sà，代表純潔無暇的菩薩）。亦本圍之還以輪圍之也。此本即是自也。印作輪(即四技刀輪也)置輪亦自圍之也。在風壇中。虛空慧菩薩印（Xū kōng huì pú sà yìn，虛空智慧菩薩的手印）。于風壇中置商佉（shāng qú，海螺，即半月壇也）。清凈慧菩薩（Qīng jìng huì pú sà，代表清凈智慧的菩薩）。畫白蓮印在風壇中置。次行慧菩薩印。于風輪中置商佉。商佉中插青蓮華。安慧菩薩印。風輪中畫花。花上置金剛也。凡此于大悲藏大壇中文殊一會。凡四菩薩。隨以一菩薩為主。置於中壇。餘者各于第二院案方而列。第三院置八部也。複次若是大悲中第二院者。假令以觀音為部主。其金剛部及佛頂等。並依方位而列為第二院。次應當知其第三院置八部。即不須置文殊會菩薩也。若釋迦會者。即如是上說(更問)此說是定義也。此事更問審不。 秘密漫荼羅品竟。 入秘密漫荼羅品第十二 入秘密漫荼羅品者。謂諸佛身口意秘密之藏。唯執金剛秘密。 爾時世尊復說入秘密壇法。秘密主乃能知之。故佛復告之也。然此執金剛。即是毗盧遮那（Pí lú zhē nà，佛名，意為光明遍照）之所化身。為欲發明此深密之法故也。此法無能
【English Translation】 Bright and purely white. Seated on a white lotus, holding a knife in hand. If not drawing the form of a Bodhisattva, then just place the knife. The knife is extremely sharp like frost. And it is like this, meaning it is so firm and sharp. Also firm and solid. It is surrounded by the seed syllable. The wise one seeds it with their own seed syllable, which is to establish the original seed. Next, list the chief Bodhisattvas of the retinue. Then draw their mudras (hand gestures) as instructed. Meaning, all are made according to the teachings and the Dharma. Akasagarbha Bodhisattva (Xū kōng wú gòu pú sà, representing the Bodhisattva of immaculate purity). Also originally surround it, and then surround it with a wheel. This original is oneself. The mudra is made into a wheel (that is, the wheel of four-skilled knives), and placing the wheel also surrounds oneself. It is in the wind mandala. Akasamatibodhisattva Mudra (Xū kōng huì pú sà yìn, the hand gesture of Akasamati Bodhisattva). Place a shankha (shāng qú, conch shell, which is a half-moon altar) in the wind mandala. Nirmalamati Bodhisattva (Qīng jìng huì pú sà, representing the Bodhisattva of pure wisdom). Draw a white lotus mudra and place it in the wind mandala. Next, the Karmamati Bodhisattva Mudra. Place a shankha in the wind wheel. Insert a blue lotus flower in the shankha. Anamatibodhisattva Mudra. Draw a flower in the wind wheel. Place a vajra on the flower. In general, in the Mahakarunagarbha great mandala, the Manjushri assembly has four Bodhisattvas. Depending on which Bodhisattva is the main one, place it in the central altar. The rest are arranged in the second courtyard according to the directions. The third courtyard places the eight classes of beings. Furthermore, if it is the second courtyard in the Mahakaruna, suppose Avalokiteshvara is the chief of the group, then the Vajra group and the Buddhas' crowns, etc., are arranged in the second courtyard according to the directions. Next, it should be known that the third courtyard places the eight classes of beings, then there is no need to place the Manjushri assembly Bodhisattvas. If it is the Shakyamuni assembly, then it is as described above (ask further). This saying is a definition. This matter should be asked and examined further. End of the Secret Mandala Chapter. Chapter Twelve: Entering the Secret Mandala Entering the Secret Mandala Chapter refers to the secret treasury of the body, speech, and mind of all Buddhas. Only Vajrapani knows the secret. At that time, the World Honored One again spoke of the method of entering the secret mandala. Only the Lord of Secrets can know it. Therefore, the Buddha told him again. However, this Vajrapani is the manifested body of Vairocana (Pí lú zhē nà, the name of a Buddha, meaning light that shines everywhere). It is for the purpose of revealing this profound and secret Dharma. This Dharma is unable to
發問者。唯佛與佛相問乃可知耳。如金剛頂經分別積品下。佛入三摩地已。從佛身中出字形印形本尊之身。各從方方出施作佛事。所謂是大因緣開佛知見。如是作已復入如來之身。爾時空中出問法之聲。問佛一百八號。云何名佛。云何名正遍知等。乃至問十六大菩薩及真言印等。如彼廣說。爾時佛即自嘆言。善哉善哉能問斯事。乃至隨問而答。爾時大眾得未曾有而作是念。今從佛身而問于佛。猶如幻事。無作無生者而成佛事。今此執金剛亦如是。從佛金剛慧印而生。復持如來金剛慧印能有所問。而佛答之。恐人不信。若自問自說則不足尊重。故以佛身而問佛身也。又所以名執金剛號者。猶能持如來身密口密心密故。名持金剛智印。爾時世尊又復宣說入秘密漫荼羅法者。上已說金剛手秘密漫荼羅。而未明入秘密之法。故次宣說也。持誦者遍學秘密漫荼羅。真言者應遍學(謂一切處須解也)古者秘密壇。即智者是通達也。無所疑滯故名智者。智者盡燒一切罪。弟子法如是者。持誦者即是成就之人。謂阿阇梨也。應遍學者。然唯佛與佛乃能遍知。遍學一切諸法。能具此德乃可為師耳。今末代此人難得。云何得有傳法師耶。然阿阇梨雖未得如佛。應遍了知此經宗旨次第法用一一明瞭。及隨順此經所有諸法緣。漫荼羅要者應善知
【現代漢語翻譯】 現代漢語譯本 發問者說：只有佛與佛之間相互詢問才能明白這些道理。例如《金剛頂經》的〈分別積品〉下說，佛入於三摩地之後，從佛的身中出現各種字形、印形和本尊的身相，各自從各個方向出現，施行佛事。這被稱為是開啟佛的知見的大因緣。這樣做了之後，又回到如來的身中。 這時，空中發出提問的聲音，詢問佛的一百零八個名號，例如『云何名佛』（什麼是佛），『云何名正遍知』（什麼是正遍知）等等，乃至詢問十六大菩薩以及真言印等等，就像那部經中廣泛敘述的那樣。當時，佛就自己讚歎說：『善哉善哉，能夠提問這些事情！』乃至隨著提問而回答。當時，大眾感到前所未有，心想：『現在是從佛的身中來詢問佛，就像幻術一樣，無作無生卻成就了佛事。』 現在這位執金剛（Vajrapani，護法神）也是這樣，從佛的金剛慧印而生，又持有如來的金剛慧印，能夠有所提問，而佛來回答他。這是恐怕人們不相信，如果自己提問自己回答，那就不足以讓人尊重。所以用佛的身來詢問佛的身啊。 另外，之所以名為執金剛號，是因為他能夠持有如來的身密、口密、心密，所以名為持金剛智印。當時，世尊又宣說了進入秘密曼荼羅（Mandala，壇城）的方法。上面已經說了金剛手（Vajrapani，護法神）的秘密曼荼羅，但還沒有說明進入秘密的方法，所以接著宣說。 持誦者要普遍學習秘密曼荼羅。修持真言的人應該普遍學習（意思是說在任何情況下都需要理解）。古代的秘密壇，就是智者能夠通達的。因為沒有疑惑和滯礙，所以稱為智者。智者能夠燒盡一切罪。弟子的法則就是這樣，持誦者就是成就之人，也就是阿阇梨（Acharya，導師）。應該普遍學習，然而只有佛與佛才能普遍知曉，普遍學習一切諸法，能夠具備這種德行才可以作為導師。 現在末法時代這樣的人很難找到，怎麼能有傳法的師父呢？然而阿阇梨即使沒有達到像佛一樣的境界，也應該普遍瞭解這部經的宗旨、次第、法用，一一明瞭，以及隨順這部經的所有諸法緣。曼荼羅的要點應該好好知道。
【English Translation】 English version The questioner said: Only through questioning between Buddhas can these principles be understood. For example, in the 'Distinguishing Accumulations' chapter of the Vajrasekhara Sutra, after the Buddha entered Samadhi (a state of meditative consciousness), various forms of syllables, mudras (symbolic hand gestures), and the bodies of the principal deities emerged from the Buddha's body, each emanating from different directions to perform Buddha-activities. This is known as the great cause and condition for opening the Buddha's knowledge and vision. After doing this, they returned to the body of the Tathagata (Buddha). At this time, a voice of inquiry arose in the sky, questioning the Buddha's one hundred and eight names, such as 'What is called Buddha?' and 'What is called Samyaksambuddha (perfectly enlightened one)?' and even questioning the sixteen great Bodhisattvas and mantras (sacred utterances) and mudras, as extensively described in that sutra. At that time, the Buddha praised himself, saying, 'Excellent, excellent, to be able to ask these things!' and answered according to the questions. At that time, the assembly felt unprecedented and thought, 'Now, from the Buddha's body comes the inquiry to the Buddha, like an illusion, without action or birth, yet accomplishing Buddha-activities.' Now, this Vajrapani (protector deity) is also like this, born from the Buddha's Vajra (diamond) wisdom seal, and holding the Tathagata's Vajra wisdom seal, able to ask questions, and the Buddha answers him. This is for fear that people will not believe it; if one asks and answers oneself, it is not worthy of respect. Therefore, the Buddha's body is used to question the Buddha's body. Furthermore, the reason for the name Vajrapani is that he can hold the Tathagata's body-secret, speech-secret, and mind-secret, so he is called the holder of the Vajra wisdom seal. At that time, the World Honored One (Buddha) again proclaimed the method of entering the secret Mandala (sacred diagram). The secret Mandala of Vajrapani has already been mentioned above, but the method of entering the secret has not been explained, so it is proclaimed next. The reciter should universally study the secret Mandala. The practitioner of mantras should universally study (meaning that understanding is needed in all situations). The ancient secret altar is what the wise can penetrate. Because there is no doubt or hindrance, it is called the wise. The wise can burn away all sins. The disciple's rule is like this; the reciter is the accomplished one, that is, the Acharya (spiritual teacher). One should universally study, but only Buddhas can universally know, universally study all dharmas (teachings), and only those who possess this virtue can be teachers. Now, in this degenerate age, such people are hard to find; how can there be a Dharma-transmitting teacher? However, even if the Acharya has not attained the state of a Buddha, he should universally understand the purpose, order, and application of this sutra, be clear about each and every one, and be in accordance with all the Dharma-conditions of this sutra. The essentials of the Mandala should be well known.
之。應修瑜伽之行。曉了眾生種種根性利鈍及有遮無遮。及本尊之真言身印之類。乃可傳法為弟子。作入秘密漫荼羅法也。所以然者。今此諸佛法要甚深難解。共所守護不妄宣傳。久默斯要不輒爾宣說。若末代人師。不能了知魔事及入道方便次第。而妄教人。即無所差別差機誤他。故須遍學也。所云智者。即見此遍學人是也。能知應與不應與應入不應入如是種種。故名智也。若不閑方便徒有所說。而不能令他建立無上善根。速入一切如來之位。更招極大障法自損損他。云何名智人耶。燒弟子罪者。猶彼從無始來。具有無量無邊罪障。弟子法如是者。謂如法入壇作法也。深厚之障若不為除。則身器不凈猶障有故。不合為說一切如來具足道。猶如聲聞人。有十三難等不合為授戒也。燒彼壽令不復生。燒除灰燼者。今豈以世間之火而焚彼身。令命根不續為灰燼耶。今自有妙方便大慧之火。而焚彼業煩惱身。使不復生也。一切眾生皆以業煩惱蘊積相續。而得生長輪迴無絕故。名為壽。今即焚之令盡無餘也。業煩惱為薪。方便智為火。以此因緣而得無餘。此薪既盡能治亦遣也。所謂燒者即是字義。當以阿字為弟子身。使以阿字遍作其身也。次以此慧火之字。焚彼菩提之性真金之礦。令垢穢無餘。故以羅字而焚阿字也。然既焚竟。
【現代漢語翻譯】 現代漢語譯本： 因此，應當修習瑜伽之行，瞭解眾生各種根性的利鈍，以及有遮無遮（指有障礙和無障礙）。並且要了解本尊（Yidam）的真言、手印等等，才可以傳法給弟子，為他們舉行進入秘密曼荼羅（Mandala）的儀式。之所以這樣，是因為諸佛的法要非常深奧難以理解，共同守護而不輕易宣揚。長久以來對此保持沉默，不隨便宣說。如果末法時代的導師，不能瞭解魔事以及進入正道的方便次第，而隨意教導他人，那就沒有什麼差別，反而會誤導他人。所以必須廣泛學習。所說的智者，就是指這種廣泛學習的人。能夠知道應該給予和不應該給予，應該允許進入和不應該允許進入等等，這樣才叫做智者。如果不熟悉方便法門，只是空談，而不能使他人建立無上的善根，迅速進入一切如來的境界，反而會招致極大的障礙，既損害自己又損害他人。什麼叫做智人呢？ 『燒弟子罪』，就像那弟子從無始以來，具有無量無邊的罪障。『弟子法如是者』，是指如法進入壇場作法。深厚的罪障如果不為消除，那麼身體這個器皿就不清凈，因為障礙仍然存在，不適合為他說一切如來具足之道，就像聲聞人（Śrāvaka）有十三難等等，不適合為他授戒一樣。 『燒彼壽令不復生，燒除灰燼者』，難道現在是用世間的火來焚燒他的身體，使他的命根斷絕成為灰燼嗎？現在自有巧妙方便的大智慧之火，來焚燒他的業和煩惱之身，使之不再產生。一切眾生都因為業和煩惱的蘊積相續，才得以生長輪迴沒有止境，這叫做『壽』。現在就要焚燒它，使它完全沒有剩餘。業和煩惱是柴薪，方便智慧是火焰，通過這種因緣而得以完全消除。柴薪既然燒盡，能治療的手段也要捨棄。所謂『燒』，就是字義。應當以阿字（A字）作為弟子的身體，使阿字遍佈他的全身。然後用智慧之火的字，焚燒菩提的自性，就像焚燒真金的礦石，使污垢完全沒有剩餘，所以用羅字（Ra字）來焚燒阿字。然而焚燒完畢。
【English Translation】 English version: Therefore, one should practice the conduct of Yoga, understanding the various faculties of beings, their sharpness and dullness, and whether they have obstructions or not. And one must understand the mantra, mudra (hand seal), and so on of the Yidam (Ishtadevata), before one can transmit the Dharma to disciples and perform the ritual of entering the secret Mandala. The reason for this is that the essential Dharma of all Buddhas is very profound and difficult to understand, and it is jointly guarded and not recklessly proclaimed. For a long time, we have kept silent about this essential point, not readily speaking about it. If a teacher in the degenerate age cannot understand demonic affairs and the gradual stages of entering the path, and recklessly teaches others, then there is no difference, and they will mislead others. Therefore, one must study extensively. The so-called 'wise person' refers to this kind of person who studies extensively. They can know what should be given and what should not be given, what should be allowed to enter and what should not be allowed to enter, and so on. This is what is called a wise person. If one is not familiar with skillful means and only speaks emptily, without enabling others to establish supreme roots of goodness and quickly enter the state of all Tathagatas, one will instead invite great obstacles, harming both oneself and others. What is called a wise person? 'Burning the disciple's sins' is like the disciple having immeasurable and boundless sins from beginningless time. 'The disciple's Dharma is like this' refers to entering the altar and performing the ritual according to the Dharma. If deep-seated sins are not eliminated, then the body, as a vessel, is not pure because the obstacles still exist. It is not appropriate to speak to them about the complete path of all Tathagatas, just as it is not appropriate to ordain a Śrāvaka (Hearer) who has the thirteen difficulties. 'Burning their life so that it does not arise again, burning away the ashes,' does this mean using worldly fire to burn their body, causing their life force to be cut off and turned to ashes? Now, there is a wonderful and skillful means, the fire of great wisdom, to burn their body of karma and afflictions, so that it does not arise again. All beings grow and transmigrate endlessly because of the accumulation and continuation of karma and afflictions, which is called 'life.' Now, we must burn it away, leaving nothing remaining. Karma and afflictions are the firewood, and skillful wisdom is the fire. Through this cause and condition, it can be completely eliminated. Once the firewood is burned out, the means of healing must also be abandoned. The so-called 'burning' is the meaning of the word. One should use the letter 'A' (Ā-kāra) as the disciple's body, making the letter 'A' pervade their entire body. Then, use the letter of the fire of wisdom to burn the nature of Bodhi, like burning the ore of pure gold, leaving no impurities remaining. Therefore, use the letter 'Ra' (Ra-kāra) to burn the letter 'A'. However, after burning is complete.
豈如二乘斷滅灰燼而不復生耶。不如是也。諸垢之薪已盡更有妙生。所謂凈菩提也。真實生也。此生即是清凈之性。如來種子也。師以何方便令此灰燼。復燒盡同於灰。彼等復更生也。以字燒字者。謂想阿字同方壇。弟子在中。而以啰字燒之。以燒故同爲一體也。身同阿字。而以啰字。自燒一切煩惱罪除。乃至身亦除體同金輪也。生妙牙也。謂生嚩字門也。當於心上觀圓明。于圓中而安嚩字。從此嚩字而生水輪。猶如白乳而以注之。以此方便復生凈菩提心佛種子也。生此清凈之身。內外無垢如百鍊之金。而加瑩飾隨用成器也。當知火動之時即與風俱。風輪者即是訶佉字義也。又嚩字上加點。此點即是大空欠字門也。微妙法水從空而注。以凈其心器。當知即具地水火風空五字之義也。然此皆是如來秘密之義。非徒如文而已當善思之。行者既得如是遍凈無垢身。壽命還活悉皆無垢也。意生之。復為欲令堅固如是意生之身故。更有方便。猶置十二字復得十二緣。謂十二支句也。此即是前說。十二字真言王。當用佈滿其身也。初有四字佈於上分。謂從頂至額也。一字虛空字也。頂上二字在耳。一字在額也。次如本性配生。從眼起好也。有四字在中分。謂二肩上。及心上咽上也。次有四字在下。謂臍上腰上一字在腿上一字在足下
。然單足二皆有之。今但於一足置之即管兩足也。當知此十二處。即攝餘一一身份。如二耳字即攝二目等也。如上所說之字。當取上真言王。從初字次第而布之耳。然作此方便有三等。一者師自布。二者用作漫荼羅(更問布字云何起也)三者加弟子身。此是瑜伽秘密加持也。如是作已即能成於法器。故云作彼器也。如是作已。即是成就三昧耶。所謂三昧耶者是等義。謂我等於佛佛等於我。無二無二分究竟皆等也。阿阇梨者等於佛。佛即等於弟子。此弟子非但等於十方三世一切如來。亦等一切諸菩薩。亦等一切聲聞緣覺。亦等一切世間天仙之眾。若如是等於一切。即是毗盧遮那身也。故云諸世間等同等同順。亦是法花皆與眾實相不相違背。應作如是解等同諸佛也。無違背義也。稱此三昧耶秘密漫荼羅中。入一切法教中。自在諸漫荼羅。如是等我。若稱此三昧耶秘密漫荼羅。入諸法教中諸壇得自在(雖不入亦得自在攝取也)如我等。持誦者(謂我與彼行者不異合為一是名三昧耶也)亦然。持誦者不異。三昧耶名說者。解是解了之義解知之義。若解此入秘密漫荼羅方便。即是遍入一切漫荼羅也。此弟子以同遍入一切漫荼羅故。即業自在修行一切法門無有留難也。佛以諸法究竟等。釋三昧耶名。故云三昧耶名說也。如經初具有
入大悲胎藏漫荼羅等諸法。乃以此法為要用之法。不於前說。乃在此說之。若不解此。上來所作漫荼羅終不得成也。所于回互前後不相承躡者。豈佛不有吝惜耶。但為欲令入正法者應須依師而學。猶如佛于聲聞經中呵賊住人。云得具滿和上阿阇梨。如法受戒決修梵行。何故如盜住也。今末代學人亦爾。不[(弟ㄆ)/刀]近善知識咨承法要。而自師心慾望成就如來自在之業。直爾披文。便欲作之望得成就。無有得理也。非但自損。又欲求名利故而妄作人師。自既違法。而欲更建立他無上善根。何有此理。由此無有效。故更招謗法。破法之緣成無間之業。何有無間業人。而能自利利他俱成妙果耶。是故行是法者。[(弟ㄆ)/刀]求明師。一一咨受微旨曉了明白。先自成立。堪能建立他人無上善根。猶如聲聞法中。五法成就自成五分法身。亦能成他五分法身。得離依止得在師位。爾時乃可傳法利人。其或不然。慎勿妄操利器自損其手也。故經云。差機說法為人師冤。今不善遍學持明瑜伽之藏。而欲隨他本緣而授其法。亦猶是也。入漫荼羅有三昧耶偈。可有十四五偈。即是與弟子受菩薩具戒。及教授教誡要誓之言。此土未傳耳(具問)次住秘密漫荼羅品。前品說入秘密漫荼羅方便。所謂三種加持也。謂以真言加師之身
及所入之壇。並加弟子令住堅固。然後得安住于秘密藏中。故次說住證之品也。
入秘密漫荼羅位品第十三
爾時大毗盧遮那世尊。彼時等至三昧地證。未來眾生觀念從定住者。毗盧遮那義上已釋之。今更釋。所謂毗盧遮那者日也。如世間之日。能除一切闇冥。而生長一切萬物。成一切眾生事業。今法身如來亦復如是。故以為喻也。然世間之日則有方分。則有照外則不能照內。明在一邊即不及一邊。唯能照于晝日而光不及夜。今如來日則不如是。遍照內外無有方分晝夜之別。圓明常住。一切眾生若得此日出時。則能生長一切如來善根。行如來事。世間之日不可為喻。但得其少分故加以摩訶之名也。佛所以入此三昧者。佛住畢竟無相寂滅之法。以大悲故住於三昧。令一切大會及無量眾生。得見此大悲胎藏漫荼羅莊嚴大會微妙之法。即是于無相中而現有相。雖復有相。而從因緣生即不生義。同於性凈之法。而令眾生各隨本緣。見種種色聞種種聲獲種種法。各隨心器如法修行。有如是大因緣故。又為滿足金剛手所問之法。令明白無餘故。而入三昧也。等至者三昧名也。上云爾時。此復云彼時如來入於三昧者。對前因緣次復有此事故。分別云彼時也(更問)。等至者。猶過去一切諸如來。皆乘此道至成正覺。如過
【現代漢語翻譯】 現代漢語譯本：以及進入的壇場，併爲弟子加持，使其安住堅固，然後才能安住于秘密藏中。所以接下來講述安住證悟的品。
入秘密曼荼羅位品第十三
這時，大毗盧遮那（Mahavairocana，意為大日如來）世尊，處於等至（Samahita，意為三昧）三昧（Samadhi，意為禪定）的證悟境界。爲了未來眾生觀想並從禪定中安住，毗盧遮那的意義已經在前面解釋過了，現在再解釋一下。所謂的毗盧遮那，就是太陽。如同世間的太陽，能夠去除一切黑暗，並且生長一切萬物，成就一切眾生的事業。現在法身如來（Dharmakaya Tathagata）也是這樣，所以用太陽來比喻。然而世間的太陽有方位，只能照外而不能照內，光明在一邊就照不到另一邊，只能照耀白天而光芒照不到夜晚。現在如來之日不是這樣，遍照內外，沒有方位晝夜的區別，圓滿光明常住。一切眾生如果得到這如來之日出現時，就能生長一切如來善根，行如來之事。世間的太陽不能完全比喻，只能得到其少部分，所以加上摩訶（Mahā，意為大）之名。佛陀之所以進入此三昧，是因為佛陀安住於畢竟無相寂滅之法，以大悲心故安住於三昧，令一切大會及無量眾生，得見此大悲胎藏曼荼羅（Garbhadhatu Mandala）莊嚴大會微妙之法，即是在無相中而現有相，雖復有相，而從因緣生即不生義，同於性凈之法，而令眾生各隨本緣，見種種色，聞種種聲，獲種種法，各隨心器如法修行。有如此大的因緣故，又爲了滿足金剛手（Vajrapani）所問之法，令明白無餘故，而入三昧。等至，是三昧的名稱。上面說『爾時』，這裡又說『彼時如來入於三昧』，是針對前面的因緣，接下來又有此事，所以分別說是『彼時』。（更問）等至，猶如過去一切諸如來，都乘此道至成正覺，如過去。
【English Translation】 English version: And the mandala that is entered, and blessing the disciples to abide firmly, so that they may abide in the secret treasury. Therefore, the chapter on abiding in realization is explained next.
Chapter Thirteen: Entering the Position of the Secret Mandala
At that time, the World Honored Mahavairocana (The Great Sun Buddha), was in the Samahita (Concentrated) Samadhi (Meditation) state of realization. For the sake of future sentient beings who contemplate and abide in concentration, the meaning of Vairocana has already been explained above, and now it will be explained again. The so-called Vairocana is the sun. Like the sun in the world, it can remove all darkness, grow all things, and accomplish the deeds of all sentient beings. Now, the Dharmakaya Tathagata (The Truth Body Buddha) is also like this, so it is used as a metaphor. However, the sun in the world has a direction, it can only shine outside and not inside, the light is on one side and cannot reach the other side, it can only shine during the day and the light cannot reach the night. Now, the Tathagata's sun is not like this, it shines everywhere inside and outside, without distinction of direction, day or night, its round light is constant. If all sentient beings obtain this Tathagata's sun when it appears, they will be able to grow all the roots of goodness of the Tathagata and perform the deeds of the Tathagata. The sun in the world cannot be a complete metaphor, it can only obtain a small part of it, so the name Maha (Great) is added. The reason why the Buddha entered this Samadhi is because the Buddha abides in the ultimate non-form, the Dharma of peaceful extinction, and abides in Samadhi out of great compassion, so that all the great assemblies and countless sentient beings can see this Great Compassion Garbhadhatu Mandala (Womb Realm Mandala), the subtle Dharma of the adorned great assembly, which is to manifest form in non-form, although there is form, it arises from conditions and is therefore non-arising, the same as the Dharma of self-nature purity, and causes sentient beings to see various colors, hear various sounds, and obtain various Dharmas according to their own roots, and practice according to the Dharma according to their own minds. Because of such a great cause and condition, and also to satisfy the Dharma asked by Vajrapani (The Thunderbolt Holder), so that it is clear without remainder, he enters Samadhi. Samahita is the name of Samadhi. Above it says 'At that time', and here it says 'At that time the Tathagata entered Samadhi', which is in response to the previous cause and condition, and then there is this matter, so it is distinguished as 'At that time'. (Further question) Samahita, like all the Tathagatas of the past, all took this path to attain complete enlightenment, like the past.
去。未來現在一切如來亦復如是。皆從此道乘此方便而成正覺。故云等至也。如三世佛至成正覺。我亦如是。如我今乘此道而至道場。一切佛亦如是。佛佛皆等。本末究竟悉等。故云等至也。又復如前所示大漫荼羅方位之相。如佛所入三昧而示現者。若阿阇梨住于定中而度弟子。亦當布此方位之相。與彼無異。一一皆是入法界諸尊善知識普門行法。若作此觀以加弟子。亦令得見如是大會也。令內心所觀與外事所布。內外平等無有差別。故名等至三昧也。佛入此三昧故。令金剛手等諸大菩薩。皆得滿足所問之疑。佛於三昧中所現之事。即是示其方位法用。故入此三昧也。彼佛入三昧時。彼佛事等如是。等者等同也。猶如手掌平正。所謂地平者以三昧而言。即是得見凈國莊嚴其地平正。無有瓦石諸山及沙礫等也。然此即是凈菩提心之義。以信力故平其心地也。除去所有阿賴耶之所。含藏沙礫株杌等類。唯除畢竟平等凈菩提心體性之地。若能平凈此地。即可成就大悲胎藏佛會莊嚴也。五寶間錯者。謂金銀等五寶五色之寶而間錯其地也。五行者即是白黃。五寶謂五色也。赤綠黑次第也。白。間錯。是戒也。黃是信赤是進。綠是定黑是慧也。上釋云初白次赤次黃。今以此釋為定前釋非也。從此已下一一莊嚴皆有義釋。今此中未解
【現代漢語翻譯】 現代漢語譯本： 過去、現在、未來的一切如來也是這樣。都從此道，憑藉此方便而成正覺。所以稱為『等至』（Samapatti，等同到達）。如同過去、現在、未來三世諸佛到達成就正覺一樣，我也是這樣。如同我現在憑藉此道而到達道場，一切佛也是這樣。佛佛之間都是平等的，從本初到最終都是完全相同的，所以稱為『等至』。 又如同前面所展示的大曼荼羅（Mahamandala，壇城）方位之相，如同佛所入的三昧（Samadhi，禪定）所示現的那樣。如果阿阇梨（Acharya，導師）安住在禪定中而度化弟子，也應當佈置此方位之相，與佛所現沒有差異。每一個細節都是進入法界諸尊善知識的普門行法。如果作這樣的觀想來加持弟子，也能令其得見這樣的大會。 使內心所觀想的與外在所佈置的，內外平等而沒有差別，所以名為『等至三昧』。佛進入此三昧的緣故，令金剛手（Vajrapani）等諸大菩薩，都能滿足所問的疑惑。佛在三昧中所顯現的事情，就是指示其方位法用，所以進入此三昧。 彼佛入三昧時，彼佛的事業等同如此。『等』的意思是等同。猶如手掌平正。所謂地平，以三昧而言，就是得見清凈國土莊嚴，其地平正，沒有瓦礫、山丘以及沙礫等。然而這正是清凈菩提心（Bodhi-citta，覺悟之心）的意義。以信力來平整其心地。除去所有阿賴耶識（Alaya-vijnana，藏識）所含藏的沙礫、樹樁等。唯有畢竟平等清凈的菩提心體性的土地。如果能夠平整清凈此地，即可成就大悲胎藏（Garbhadhatu，胎藏界）佛會莊嚴。 『五寶間錯』，是指用金、銀等五寶五色的寶物來交錯裝飾地面。五行就是白、黃、赤、綠、黑的次第。白色間錯，是戒（Sila，戒律）。黃色是信（Sraddha，信仰），紅色是進（Virya，精進），綠色是定（Dhyana，禪定），黑色是慧（Prajna，智慧）。前面的解釋說先白，再赤，再黃。現在以此解釋為準，之前的解釋是不對的。從這以下，每一個莊嚴都有義理上的解釋，現在這裡沒有解釋。
【English Translation】 English version: The Tathagatas (Thus Come Ones) of the past, present, and future are also like this. They all attain perfect enlightenment (Samyak-sambuddha) through this path and by means of this expedient. Therefore, it is called 'Samapatti' (equal attainment). Just as the Buddhas of the three times attain perfect enlightenment, so am I. Just as I now reach the Bodhimanda (enlightenment seat) by means of this path, so do all Buddhas. All Buddhas are equal, and the beginning and the end are completely the same. Therefore, it is called 'Samapatti'. Furthermore, like the aspect of the great Mandala (sacred circle) shown earlier, as manifested by the Samadhi (meditative absorption) entered by the Buddha. If the Acharya (teacher) dwells in Samadhi and liberates disciples, he should also arrange this aspect of the Mandala, which is no different from what the Buddha manifests. Each detail is the universal practice of the wise and virtuous friends among the deities of the Dharmadhatu (realm of reality). If one performs this contemplation to bless disciples, it will also enable them to see such a great assembly. It makes the inner contemplation equal to the outer arrangement, with no difference between the inner and outer. Therefore, it is called 'Samapatti Samadhi'. Because the Buddha enters this Samadhi, it enables all the great Bodhisattvas, such as Vajrapani (thunderbolt-bearing one), to satisfy their doubts. The matters manifested by the Buddha in Samadhi are the indication of the Dharma application of the Mandala, so he enters this Samadhi. When that Buddha enters Samadhi, that Buddha's activities are equal to this. 'Equal' means the same. It is like the palm of the hand being flat and even. The so-called level ground, in terms of Samadhi, is to see the adornment of the pure land, where the ground is level and there are no tiles, stones, mountains, or gravel. However, this is precisely the meaning of the pure Bodhi-citta (mind of enlightenment). It is to level the mind ground with the power of faith. Remove all the gravel and stumps contained in the Alaya-vijnana (storehouse consciousness). Only the land of the ultimately equal and pure Bodhi-citta nature remains. If one can level and purify this ground, one can accomplish the adornment of the Garbhadhatu (womb realm) assembly of great compassion. 'Interspersed with five treasures' refers to using five treasures of gold, silver, etc., and five-colored jewels to intersperse the ground. The five elements are the order of white, yellow, red, green, and black. White interspersed is Sila (precepts). Yellow is Sraddha (faith), red is Virya (vigor), green is Dhyana (meditation), and black is Prajna (wisdom). The previous explanation said first white, then red, then yellow. Now, this explanation is taken as the standard, and the previous explanation is incorrect. From here on, each adornment has a doctrinal explanation, but it is not explained here.
。別處一一對其法門也。然其處非但五寶間錯其地而莊嚴門標。而已。又有門標。即是大悲胎藏之門標。令知所入之門方位之相也。言標者。此標即是如上所圖者。然有畫作者及立作者。畫作如所畫圖。其立作標者。亦依此相而作也。其門有柱。柱上橫木。標知是門也。四方之門即是四念住。標是四梵住也。涅庾呵是門。都啰亦是旗也。即是標雜色者非但五方之色。更有種種雜色也。此雜色幡其相廣長。而在門標之上。大寶蓋。在上都覆之如壇法也。然此蓋者。此蓋之量遍覆諸佛剎。故云大也。此標上又懸白拂寶鐸以為莊嚴。前是彩幡。幡有寶鐸及幡拂之類。並懸寶幡而間錯之也。並種種雜好彩之束。即假束之是雜彩也。雜彩名衣懸垂周布。私謂即是如文著雜色衣之義也。從第一無相之法。而出生如是大悲藏生之相普現色身。種種方便說無量法。是雜色義也。雜色幡以來。皆在門標也。建謂立幡于標也。八方隅建大摩尼幢。幢以摩尼作也。幢者謂四方及四隅。各建摩尼妙寶如意之幢也。此外復有八功德水凈妙浴池。湛然清凈。復于池中有無量水生禽鳥。嬉戲自在。出種種微妙音悅可一切。又生種種時花。時謂六時之花。各適時而現也。非但名花。又有種種寶樹羅列也。八方分分佈之。分即方也。五寶瓔珞繩繼也。此八
柱之上。周匝寶繩而相連繫。此中雲瓔者。梵音與前所云瓔珞有別狀也。謂垂如仰半月形。而垂下寶瓔周匝相接也。其地細滑如綿纊衣樂受極觸樂者。如西方有純綿之衣。如此地輪中之類。極柔滑。案之則沒。舉身復平如舊其平也。極細最生樂受也。又有無重樂器彌滿空中。在於空中不鼓自鳴。其聲深妙令人樂聞歡喜快樂也。於此佈列莊嚴之地。復生無量隨諸菩薩福德。所感意生。之座及宮殿。從如來信解生。其座羅列亦作三重。如上大悲藏生漫荼羅布列次第也。然各隨菩薩凈妙功德。五塵樂具而生有種種差別。舉要言之。則有十世界微塵數等。各各不同而佈列其位也。此等皆在八寶幢柱之內。並從如來信解力生。以如來本願力故。于等至三昧中普門示現也。法界標。標即從法界生。即是法界壇標幟也。標者此中有性義。梵文語含也。標即是性也。法界體性。本來常凈第一無相。還用法界而莊嚴之。中有大蓮花王。此花即同法界。遍一切處自性清凈也。當知彼中如來止住者。花既量同法界。當知佛身亦復如是。此即中臺八葉之花也。然生大蓮華。如來住彼法界第一。隨意解眾生喜悅。此第一是第一法界身。隨諸眾生信解令得歡喜。極微細之意最難見之性。故極微細也。此第一者。義謂當云性也。隨意者。佛本願力為度
【現代漢語翻譯】 現代漢語譯本 在八寶幢柱之上，周圍用寶繩互相連線繫著。這裡所說的『云瓔』（云狀的瓔珞），梵文發音與前面所說的『瓔珞』（一種裝飾品）在形狀上有所區別。指的是垂下來的形狀像仰著的半月形，並且垂下寶貴的瓔珞，周圍互相連線。這地細膩光滑如同棉絮衣，能感受到極端的觸樂，就像西方有純棉的衣服一樣。像這樣地輪中的東西，極其柔軟光滑，按下去會陷下去，抬起身體又恢復平整如初，這種平整，極其細膩，產生最大的快樂感受。還有無數的樂器充滿空中，在空中不用敲擊就能自己發出聲音，那聲音深沉美妙，讓人樂於聽聞，歡喜快樂。在這佈置莊嚴的土地上，又生出無量隨順諸位菩薩福德所感應的意生之座和宮殿，從如來的信解而生。那些座位羅列也分為三重，就像上面大悲藏生曼荼羅的佈置次序一樣。然而各自隨著菩薩清凈微妙的功德，以及五塵（色、聲、香、味、觸）的快樂器具而產生種種差別。總而言之，就有十個世界微塵數那麼多，各自不同地排列著位置。這些都在八寶幢柱之內，並且從如來的信解力而生，因為如來的本願力，所以在等至三昧中普遍示現。法界標（法界的標誌），這個『標』就是從法界而生，也就是法界壇的標誌。『標』在這裡有『性』的含義，梵文語中包含這個意思。『標』就是『性』。法界的體性，本來就是常凈，第一，無相，還用法界來莊嚴它。中間有大蓮花王，這花就等同於法界，遍一切處，自性清凈。應當知道其中如來止住的地方，花既然大小等同於法界，應當知道佛身也同樣如此。這就是中臺八葉之花。然後生出大蓮花，如來住在那裡，是法界第一，隨意解除眾生的喜悅。這『第一』是第一法界身，隨著眾生的信解，讓他們得到歡喜。極其微細的意義，最難見到的自性，所以說是極其微細。這『第一』，從意義上來說，應當說是『性』。『隨意』，佛的本願力是爲了度化 眾生。
【English Translation】 English version Above the eight-jeweled banner pillars, they are connected and tied together by jeweled ropes all around. The 'Yun Ying' (cloud-like ornaments) mentioned here, the Sanskrit pronunciation differs in shape from the 'Ying Luo' (a type of ornament) mentioned earlier. It refers to the shape of the hanging ornaments resembling an upturned half-moon, with precious Ying Luo hanging down and connecting all around. The ground is as fine and smooth as cotton clothing, allowing one to experience extreme tactile pleasure, like the pure cotton clothing in the West. Things like this in the earth wheel are extremely soft and smooth; when pressed, they sink in, and when the body is lifted, they return to their original flatness. This flatness is extremely fine, producing the greatest feeling of pleasure. There are also countless musical instruments filling the air, playing themselves without being struck, their sounds deep and wonderful, pleasing to the ear, bringing joy and happiness. On this elaborately decorated land, countless intention-born seats and palaces arise, in accordance with the merit and virtue of the Bodhisattvas, born from the Tathagata's faith and understanding. The arrangement of these seats is also in three layers, like the arrangement of the Great Compassion Treasury-born Mandala mentioned above. However, each varies according to the pure and subtle merits of the Bodhisattvas, and the pleasurable objects of the five dusts (form, sound, smell, taste, and touch). In short, there are as many as the dust motes in ten world-systems, each arranged in a different position. All of these are within the eight-jeweled banner pillars, and arise from the Tathagata's power of faith and understanding, because of the Tathagata's original vows, universally manifested in the Samadhi of Equanimity. Dharma-realm Mark (the mark of the Dharma-realm), this 'mark' arises from the Dharma-realm, which is the mark of the Dharma-realm altar. 'Mark' here has the meaning of 'nature'; the Sanskrit word contains this meaning. 'Mark' is 'nature'. The essence of the Dharma-realm is originally always pure, foremost, without form, and it is adorned with the Dharma-realm. In the center is the Great Lotus King, this flower is equal to the Dharma-realm, pervading all places, its self-nature pure. It should be known that the place where the Tathagata dwells within it, since the flower is equal in size to the Dharma-realm, it should be known that the Buddha's body is also like this. This is the central platform of the eight-petaled flower. Then a great lotus flower arises, the Tathagata dwells there, being the foremost in the Dharma-realm, freely resolving the joy of sentient beings. This 'foremost' is the foremost Dharma-realm body, allowing sentient beings to obtain joy according to their faith and understanding. The extremely subtle meaning, the most difficult to see self-nature, is why it is said to be extremely subtle. This 'foremost', in terms of meaning, should be said to be 'nature'. 'Freely', the Buddha's original vow is to liberate sentient beings.
一切眾生故。普門示現。各各隨彼所喜見身。應其機導利令得歡喜也。彼如來諸支分無礙力。從十力信解生無量色形莊嚴之身者。如來支分有無礙力無壞力。以一切世間天仙及二乘聲聞菩薩等力尚猶有礙。由有礙故。更有勝上力者。即能壞之。今佛力無礙不可壞。由如金剛。故云無礙力也。此無礙力從何生。當知從如來十種智力生也。從佛身支分上中下。為分三分流出種種類形。乃至一一毛孔皆悉出種類。若干形色各異。或方或圓三角半月。或青黃赤白黑。寂心歡喜忿怒等形。其數無量。即是諸本尊等。皆當坐于意生所感之坐也。今此十力復從何生。謂從如來無量阿僧祇劫以來。修行六度十度乃至百千萬不可說阿僧祇諸度萬行。即此諸行功德資長也。以功德所資長。身出現也。從法身而出現也。彼出現已。于諸世界大會之中。諸謂十方也。然此非但現形而已。復出種種妙音。演布不思議常寂秘密之法真言之行。普令一切皆得聞知也。此所生菩薩各說種種。有音聲表作如此說。謂。偈也。妙偈而嘆于佛。猶如下方踴出之會贊。大日如來猶住三昧。此是三昧所現花臺中。毗盧遮那世尊。于身份中示現此耳。從此法界生蓮花中。佛出種種形之時。又從佛身出種種聲而演妙法。
經云。音聲者即語表也。此音演偈略有二
【現代漢語翻譯】 現代漢語譯本 爲了一切眾生，佛陀普門示現，根據每個眾生所喜好的形象顯現，應和他們的根機引導他們，使他們得到歡喜。如來的各個支分都具有無礙之力，這是從如來的十力信解中產生的，並以此莊嚴無量色形之身。如來的支分具有無礙之力和無壞之力。因為一切世間的天人、仙人以及二乘（聲聞、緣覺）和菩薩等的力量仍然存在侷限，由於這種侷限，所以會有更強大的力量能夠摧毀它們。但現在佛的力量是無礙的，不可摧毀的，就像金剛一樣，所以稱為無礙力。這種無礙力從何而來呢？應當知道，它來自於如來的十種智慧之力。從佛身的支分上、中、下三個部分，流出種種不同的形相，乃至每一個毛孔都顯現出各種各樣的形色，或方或圓，或三角或半月，或青黃赤白黑，或寂靜歡喜忿怒等形相，其數量是無量的，這些就是諸本尊（Yuanben Zun - principal deities）等，他們都安坐在意念所生的蓮花座上。那麼，這十力又是從何而來呢？是從如來無量阿僧祇劫（Asamkhya - countless eons）以來，修行六度（Paramita - Six Perfections）、十度乃至百千萬不可說阿僧祇的諸度萬行所積累的功德資糧。憑藉功德的滋養，佛身得以顯現，從法身（Dharmakaya - the body of the Dharma）而顯現。顯現之後，在諸世界的大會之中（這裡的『諸』指的是十方），佛陀不僅顯現形相，還發出種種美妙的聲音，宣揚不可思議的常寂秘密之法和真言（Mantra - sacred utterance）之行，普遍讓一切眾生都能聽聞知曉。這些所生的菩薩（Bodhisattva - enlightened being）各自宣說種種，用音聲表達，就像這樣說，也就是用偈頌（Gatha - verse）來讚歎佛陀，就像下方涌出的菩薩大會讚歎一樣。大日如來（Mahavairocana - the Great Sun Buddha）仍然安住在三昧（Samadhi - meditative absorption）之中，這是三昧所顯現的花臺中，毗盧遮那世尊（Vairocana - the Universal Buddha）在身份中示現的。從這個法界（Dharmadhatu - the realm of Dharma）生出蓮花，佛陀顯現種種形相之時，又從佛身發出種種聲音來演說妙法。
經中說，音聲就是語言的表達。這種聲音所演說的偈頌大致有兩種。
【English Translation】 English version For the sake of all sentient beings, the Buddha universally manifests, appearing in forms that each being delights in, responding to their capacities to guide and benefit them, bringing them joy. The Tathagata's (Tathagata - 'Thus Gone One', an epithet of the Buddha) various limbs possess unobstructed power, which arises from the Tathagata's understanding of the Ten Powers, and with this power, adorns the immeasurable forms and appearances of the body. The Tathagata's limbs have unobstructed and indestructible power. Because the powers of all worldly beings, including gods, immortals, as well as the two vehicles (Shravaka - Hearers, Pratyekabuddha - Solitary Realizers), and Bodhisattvas (Bodhisattva - enlightened being) are still limited, due to this limitation, there will be even greater powers that can destroy them. But now, the Buddha's power is unobstructed and indestructible, like a diamond, hence it is called unobstructed power. Where does this unobstructed power come from? It should be known that it comes from the Tathagata's ten wisdom powers. From the upper, middle, and lower parts of the Buddha's body, various forms flow out, and even from each pore, various shapes and colors appear, whether square or round, triangular or crescent-shaped, or blue, yellow, red, white, or black, or forms of serenity, joy, or wrath, and their number is immeasurable. These are the various principal deities (Yuanben Zun), who are all seated on lotus thrones born of intention. Where do these Ten Powers come from? They come from the immeasurable asamkhya (Asamkhya - countless eons) kalpas (Kalpa - cosmic time period) that the Tathagata has spent cultivating the Six Perfections (Paramita - Six Perfections), the Ten Perfections, and even hundreds of thousands of millions of unspeakable asamkhya perfections and myriad practices, which accumulate the merits and virtues. Through the nourishment of merit and virtue, the body appears, manifesting from the Dharmakaya (Dharmakaya - the body of the Dharma). After appearing, in the great assemblies of all worlds (the 'all' refers to the ten directions), the Buddha not only manifests forms but also emits various wonderful sounds, proclaiming the inconceivable, constant, silent, and secret Dharma and the practice of mantras (Mantra - sacred utterance), universally enabling all beings to hear and know. The Bodhisattvas (Bodhisattva - enlightened being) who are born from this each proclaim various things, expressing them with sounds, saying like this, that is, praising the Buddha with verses (Gatha - verse), just like the assembly of Bodhisattvas emerging from below. Mahavairocana (Mahavairocana - the Great Sun Buddha) Tathagata still abides in samadhi (Samadhi - meditative absorption), this is in the lotus platform manifested by samadhi, where Vairocana (Vairocana - the Universal Buddha) World-Honored One manifests in the divisions of his body. From this Dharmadhatu (Dharmadhatu - the realm of Dharma) a lotus flower is born, and when the Buddha manifests various forms, he also emits various sounds from his body to expound the wonderful Dharma.
The sutra says that sound is the expression of language. The verses spoken by this sound are roughly of two kinds.
偈。初偈云 奇哉一切佛。方便不思議。于無藏性中。以慧令為藏 此偈嘆佛之意。見上示現不思議事故。嘆佛之功德甚為奇特也。嘆一毗盧遮那。即是嘆一切如來。故云一切佛也。是故當知如來所現奇特之相。即是如來大慧及方便中生。此不思議業也。云何不思議耶。謂住無藏性而能作有藏也。藏者梵云阿賴耶。此翻為藏。或云宮室舍宅之義。如世間舍宅。一切眾生各隨己分安住其中。既有此窟宅。即有善惡含藏不能自出。如來已離如是阿賴耶窟宅。故云無藏性也。佛雖無一切藏。然以慧方便而有藏生。謂于無相法中而示種種相。無妄想法中而出種種音說。即以此藏令一切至於無藏也。次偈若識無得者。法之諸法相獲無得。而獲得諸佛導師。此意言。法性無得不可識。若有所謂。無得是空義。若得此者即佛也。即是有妄無藏。非是如來無師之慧。若可識即是心所行處。非究竟勝義也。所以嘆佛不思議者。乃于無得不可得法而能得之。所謂上來境界無相而相。令一切眾生。以無所得而得之也。誰得此法。謂諸佛導師也。複次前偈云奇哉者。梵音奇哉。即于初首而有阿聲。此偈已表法竟也。此即是本不生義。能生一切諸法。謂如來身所示種種形聲。皆從阿字而生也。時出種種形竟。還入佛身支分。又復還入如來不思議法
【現代漢語翻譯】 現代漢語譯本： 偈。初偈說：『奇哉一切佛，方便不思議。于無藏性中，以慧令為藏。』此偈讚歎佛的意境，見於上文所示現的不思議事故。讚歎佛的功德非常奇特。讚歎一尊毗盧遮那佛（Vairocana，意為光明遍照），即是讚歎一切如來（Tathagata，如來），所以說一切佛。因此應當知道如來所示現的奇特之相，即是如來大智慧及方便中產生。這是不可思議的業。為什麼說不可思議呢？因為安住于無藏性而能生出有藏。藏，梵語叫阿賴耶（Ālaya），這裡翻譯為藏，或者說是宮室舍宅的意思。如同世間的舍宅，一切眾生各自隨著自己的緣分安住在其中。既然有了這個窟宅，就有了善惡的含藏而不能自己出來。如來已經離開了這樣的阿賴耶窟宅，所以說無藏性。佛雖然沒有一切藏，然而以智慧方便而有藏生。就是在無相法中而示現種種相，無妄想法中而出種種音聲言說，即以此藏令一切眾生至於無藏的境界。其次的偈說：『若識無得者，法之諸法相，獲無得，而獲得諸佛導師。』此意是說，法性無所得不可認識。如果有所謂的，無得是空義。如果能得到這個，就是佛了。即是有妄無藏，不是如來無師的智慧。如果可以認識，就是心所行之處，不是究竟的勝義。所以讚歎佛不可思議，乃在於無得不可得法而能得之。所謂上來的境界無相而相，令一切眾生，以無所得而得之。誰能得到此法？說是諸佛導師。再次，前面的偈說奇哉，梵音奇哉，即于初首而有阿（A）聲。此偈已經表達法竟了。這就是本不生義，能生一切諸法。就是如來身所示現的種種形聲，都是從阿字而生。一時示現種種形竟，還入佛身支分，又復還入如來不思議法。 English version: Verse. The first verse says: 'How wondrous are all Buddhas, their expedient means are inconceivable. Within the nature of no store, they use wisdom to make it a store.' This verse praises the Buddha's intention, as seen in the inconceivable events shown above. It praises the Buddha's merits as extremely wondrous. Praising one Vairocana (meaning 'universally illuminating') is the same as praising all Tathagatas (meaning 'Thus Come One'), hence it says 'all Buddhas.' Therefore, one should know that the wondrous aspects manifested by the Tathagata arise from the Tathagata's great wisdom and expedient means. This is inconceivable karma. Why is it said to be inconceivable? Because while dwelling in the nature of no store, it can create a store. 'Store' is Ālaya in Sanskrit, translated here as 'store,' or meaning 'palace, house.' Like houses in the world, all sentient beings dwell within them according to their own lot. Since there is this dwelling, there is the containment of good and evil, unable to emerge on its own. The Tathagata has already left such an Ālaya dwelling, hence it is said to be the nature of no store. Although the Buddha has no store, a store arises through wisdom and expedient means. That is, within the Dharma of no form, various forms are shown; from the thought of no delusion, various sounds and speech emerge. This store is used to lead all beings to the state of no store. The next verse says: 'If one recognizes the unobtainable, the characteristics of all Dharmas, one obtains the unobtainable, and obtains the guide of all Buddhas.' This means that the Dharma-nature is unobtainable and cannot be recognized. If there is something called 'unobtainable,' it means emptiness. If one obtains this, one is a Buddha. That is, there is delusion and no store, not the wisdom of the Tathagata without a teacher. If it can be recognized, it is the place where the mind travels, not the ultimate supreme meaning. Therefore, the reason for praising the Buddha as inconceivable is that one can obtain the unobtainable Dharma. That is, the realm above is formless yet has form, enabling all sentient beings to obtain it through non-attainment. Who obtains this Dharma? It is said to be the guide of all Buddhas. Furthermore, the previous verse says 'How wondrous,' the Sanskrit for 'How wondrous' is the sound 'A' at the very beginning. This verse has already expressed the Dharma completely. This is the meaning of non-origination, which can generate all Dharmas. That is, the various forms and sounds shown by the Tathagata's body all arise from the letter A. Once the various forms are shown, they return to the limbs of the Buddha's body, and then return to the inconceivable Dharma of the Tathagata.
【English Translation】 English version: Verse. The first verse says: 'How wondrous are all Buddhas, their expedient means are inconceivable. Within the nature of no store, they use wisdom to make it a store.' This verse praises the Buddha's intention, as seen in the inconceivable events shown above. It praises the Buddha's merits as extremely wondrous. Praising one Vairocana (meaning 'universally illuminating') is the same as praising all Tathagatas (meaning 'Thus Come One'), hence it says 'all Buddhas.' Therefore, one should know that the wondrous aspects manifested by the Tathagata arise from the Tathagata's great wisdom and expedient means. This is inconceivable karma. Why is it said to be inconceivable? Because while dwelling in the nature of no store, it can create a store. 'Store' is Ālaya in Sanskrit, translated here as 'store,' or meaning 'palace, house.' Like houses in the world, all sentient beings dwell within them according to their own lot. Since there is this dwelling, there is the containment of good and evil, unable to emerge on its own. The Tathagata has already left such an Ālaya dwelling, hence it is said to be the nature of no store. Although the Buddha has no store, a store arises through wisdom and expedient means. That is, within the Dharma of no form, various forms are shown; from the thought of no delusion, various sounds and speech emerge. This store is used to lead all beings to the state of no store. The next verse says: 'If one recognizes the unobtainable, the characteristics of all Dharmas, one obtains the unobtainable, and obtains the guide of all Buddhas.' This means that the Dharma-nature is unobtainable and cannot be recognized. If there is something called 'unobtainable,' it means emptiness. If one obtains this, one is a Buddha. That is, there is delusion and no store, not the wisdom of the Tathagata without a teacher. If it can be recognized, it is the place where the mind travels, not the ultimate supreme meaning. Therefore, the reason for praising the Buddha as inconceivable is that one can obtain the unobtainable Dharma. That is, the realm above is formless yet has form, enabling all sentient beings to obtain it through non-attainment. Who obtains this Dharma? It is said to be the guide of all Buddhas. Furthermore, the previous verse says 'How wondrous,' the Sanskrit for 'How wondrous' is the sound 'A' at the very beginning. This verse has already expressed the Dharma completely. This is the meaning of non-origination, which can generate all Dharmas. That is, the various forms and sounds shown by the Tathagata's body all arise from the letter A. Once the various forms are shown, they return to the limbs of the Buddha's body, and then return to the inconceivable Dharma of the Tathagata.
身之中。各隨所生之處而入。故經云。又復入如來秘法身不思議。此不思議梵音阿真底。亦有阿聲。意明從阿而出又從阿而入也。此兩頭上下指兩阿字。明一切法出入即同法界之體也。彼佛告執金剛秘密主者。意明彼佛即毗盧遮那也。當更問。彼佛者為是三昧中所現之者。為是本如來耶。當是本如來也。從此以下。佛從等至三昧起已。而告金剛手也。佛所以住三昧。而現如前種種希有之相。謂地平如掌。乃至佈列諸尊。及八葉花等方位者。欲示執金剛等內心瑜伽之境。以外況內而表于義也。是故今從定起復說內心漫荼羅入秘密藏之法。而示執金剛也。善男子諦聽心內心地中漫荼羅。彼秘密主。身地即是法界自性。以真言印加持之。本性清凈故也。如前以大日加持。次即以羯磨金剛薩埵。作加持而作事業也。如大本中。有二十種勸令聽法之相。佛為執金剛除一切塵垢。及修行真言行諸菩薩等法要未具。不得疾成無上菩提。今複次說滿足前義令法要圓滿。若不知解此。則前法皆未周悉。以此因緣勸令諦持也。如是二十種因緣當廣說。前所呈示。是三昧力故呈示外境。今則內心觀之。以於行者自心之中而具佛會大海。十方通同為一佛土。唯自明瞭他所不見。故名秘密漫荼羅也。猶如作外漫荼羅。先謂持地。平我人眾生壽者。
【現代漢語翻譯】 現代漢語譯本： 身之中。各自隨著所生之處進入。所以經中說：『又進入如來秘法身，不可思議。』這不可思議的梵文是『阿真底』（Ajinte），也有『阿』（A）的聲音，意思是說明從『阿』而出，又從『阿』而入。這裡的兩頭上下指的就是兩個『阿』字，說明一切法的出入都等同於法界的本體。』彼佛告訴執金剛秘密主（Vajrapani Guhyapati）——意思是說明彼佛就是毗盧遮那佛（Vairocana）。應當再問：『彼佛』是三昧（Samadhi）中所顯現的，還是本來的如來（Tathagata）？應當是本來的如來。從這以下，佛從等至三昧（Samadhi）起身，而告訴金剛手（Vajrapani）。佛之所以安住於三昧，而顯現如前種種稀有之相，比如大地平坦如手掌，乃至佈列諸尊，以及八葉蓮花等的方位，是想向執金剛等展示內心瑜伽（Yoga）的境界，以外在的景象來比擬內在的意義。因此，現在從禪定起身，再次宣說內心曼荼羅（Mandala）進入秘密藏之法，而向執金剛開示。『善男子，仔細聽好心內心地中的曼荼羅。』彼秘密主，身地就是法界自性，用真言（Mantra）印（Mudra）加持它，因為它本性清凈。如前用大日如來（Mahavairocana）加持，其次就用羯磨金剛薩埵（Karma Vajrasattva）作加持，從而成就事業。如大本中，有二十種勸令聽法的相。佛爲了執金剛除去一切塵垢，以及修行真言行諸菩薩等，因為法要還不完備，不能快速成就無上菩提（Anuttara-samyak-sambodhi），現在再次宣說，以滿足前面的意義，使法要圓滿。如果不理解這些，那麼前面的法都還沒有周全。因為這個因緣，勸令仔細受持。』像這樣二十種因緣應當廣為宣說。前面所呈現的，是三昧的力量所呈現的外境，現在則在內心觀察它，因為在修行者自己的心中就具備佛會大海，十方通同為一個佛土，只有自己明白，他人所不能見，所以叫做秘密曼荼羅。猶如作外在的曼荼羅，先要持地，使其平等，沒有我人眾生壽者的分別。
【English Translation】 English version: Within the body. Each enters according to their place of birth. Therefore, the sutra says: 'Moreover, they enter the secret Dharma body of the Tathagata, which is inconceivable.' This inconceivable Sanskrit word is 'Ajinte' (阿真底), which also has the sound 'A' (阿), meaning it comes from 'A' and enters into 'A'. These two ends, above and below, refer to the two letters 'A', indicating that the entry and exit of all dharmas are identical to the essence of the Dharmadhatu (法界). The Buddha told Vajrapani Guhyapati (執金剛秘密主) – meaning that the Buddha is Vairocana (毗盧遮那). One should ask further: 'Is that Buddha' manifested in Samadhi (三昧), or is it the original Tathagata (如來)?' It should be the original Tathagata. From here onwards, the Buddha rises from the Samadhi and tells Vajrapani (金剛手). The reason the Buddha dwells in Samadhi and manifests various rare phenomena as before, such as the earth being as flat as the palm of the hand, and the arrangement of various deities and the positions of the eight-petaled lotus, is to show Vajrapani and others the realm of inner Yoga (瑜伽), using external phenomena to illustrate the internal meaning. Therefore, now, rising from meditation, he speaks again of the method of entering the secret treasury of the inner Mandala (曼荼羅), and reveals it to Vajrapani. 'Good son, listen carefully to the Mandala in the inner mind.' That secret lord, the ground of the body is the self-nature of the Dharmadhatu, and it is blessed with Mantra (真言) and Mudra (印), because its original nature is pure. As before, it is blessed by Mahavairocana (大日如來), and then Karma Vajrasattva (羯磨金剛薩埵) performs the blessing, thereby accomplishing the work. As in the great book, there are twenty aspects of encouraging listening to the Dharma. The Buddha removes all defilements for Vajrapani, and for those Bodhisattvas who practice Mantra, because the essentials of the Dharma are not yet complete, they cannot quickly attain Anuttara-samyak-sambodhi (無上菩提). Now, he speaks again to fulfill the previous meaning, making the Dharma essentials complete. If one does not understand these, then the previous Dharma is not yet complete. Because of this cause and condition, he encourages careful adherence.' These twenty causes and conditions should be widely explained. What was presented earlier was the external realm presented by the power of Samadhi, but now it is observed internally, because the assembly of Buddhas and the great ocean are fully present in the practitioner's own mind, and the ten directions are united as one Buddha land, which only oneself understands and others cannot see, so it is called the secret Mandala. Just like making an external Mandala, one must first hold the ground, making it equal, without the distinctions of self, others, sentient beings, or life span.
去沙礫株杌等事。次當平治令悉堅牢平正。方可於中而建立之。今此亦爾。欲于內心建大漫荼羅者。亦先須平地去株杌等過。此云身地者。此語即含地水火風也。云何治耶。謂先當建立瑜伽之座。瑜伽座者。即是所持真言之字。以加持之。取彼所持真言最初之字。即是真言心也。其字當去點等。但取本體。即是阿字。阿字是金剛地也。所以如此者。猶如釋迦初成正覺時。入金剛三昧而成正覺。除金剛地更無能勝者。今此亦如是。為欲建立內心毗盧遮那大漫荼羅會故。若不先建金剛心地。則不能安立也。阿字是金剛輪。為欲升金剛座故。先觀阿字為始。還以金剛而持金剛也。觀此字當作方形。然此字形體亦方也。觀此字正方而作金剛之色。遍滿行者內身。由如身之地大無所不遍也。次作水三昧者。謂觀縛字處在圓明。其色正白亦遍滿其身。然此字形亦圓也。前觀阿字已遍一身。今復遍身。猶如水大遍洽一身。與彼地大不相妨也。次觀啰字作三角赤色。此字即作三角形狀也。啰亦猶遍一切處。猶如身中火大也。次觀訶字作側半月之形。其色黑。彼字在中色又深黑。亦遍於身猶如身中風大也。地水火風是外境。從外內照。即是阿嚩羅訶字。以加其身也。此阿者即是法界之性。以一切法本不生故。即同法界也。以阿字故。余水
【現代漢語翻譯】 現代漢語譯本： 去除沙礫、樹樁等障礙。然後應當平整土地，使其堅固平坦。這樣才能在上面建立壇場。現在也是這樣，想要在內心建立大曼荼羅（Mandala，壇場）的人，也必須先平整『身地』，去除樹樁等障礙。這裡說的『身地』，包含了地、水、火、風四種元素。如何平整呢？就是要先建立瑜伽之座。瑜伽座，就是所持真言的字。用真言來加持它。取所持真言的第一個字，也就是真言的心。這個字要去掉點等符號，只取其本體，就是『阿』字。『阿』字是金剛地。之所以這樣做，就像釋迦牟尼佛最初成正覺時，進入金剛三昧（Vajra Samadhi，金剛定）而成正覺一樣。除了金剛地，沒有其他可以勝過它的。現在也是這樣，爲了要在內心建立毗盧遮那（Vairocana，光明遍照）大曼荼羅會，如果不先建立金剛心地，就無法安立。『阿』字是金剛輪（Vajra Wheel，金剛輪），爲了升上金剛座，所以先觀想『阿』字作為開始，用金剛來持有金剛。觀想這個字是方形的，因為這個字的形體也是方形的。觀想這個字是正方形的，並且是金剛的顏色，遍滿行者的內身，就像身體的地大無所不遍一樣。接下來作水三昧（Water Samadhi，水定），就是觀想『縛』字處在圓明之中，顏色是純白色，也遍滿全身。這個字的形狀也是圓形的。之前觀想『阿』字已經遍滿全身，現在又遍滿全身，就像水大遍佈全身一樣，與之前的地大不相妨礙。接下來觀想『啰』字，是三角形的紅色。這個字就是三角形的形狀。『啰』也像遍一切處，就像身中的火大一樣。接下來觀想『訶』字，是側半月的形狀，顏色是黑色。這個字在中間，顏色又深又黑，也遍滿全身，就像身中的風大一樣。地、水、火、風是外境，從外向內照，就是『阿嚩羅訶』字，用來加持身體。這個『阿』字就是法界的自性，因為一切法本來不生，所以等同於法界。因為『阿』字，其餘的水
【English Translation】 English version: Removing gravel, stumps, and other obstacles. Next, one should level the ground, making it firm and flat. Only then can a Mandala (Mandala, sacred enclosure) be established there. It is the same now. Those who wish to establish a great Mandala within their minds must first level the 'body-ground' and remove obstacles such as stumps. This 'body-ground' encompasses the elements of earth, water, fire, and wind. How to level it? It means first establishing the Yoga seat. The Yoga seat is the seed-syllable of the mantra one holds. Bless it with the mantra. Take the first syllable of the mantra one holds, which is the heart of the mantra. This syllable should have its diacritics removed, taking only its essence, which is the syllable 'Ah'. The syllable 'Ah' is the Vajra-ground (Vajra ground, diamond ground). The reason for this is that, just as Shakyamuni Buddha attained perfect enlightenment by entering the Vajra Samadhi (Vajra Samadhi, diamond concentration) at the time of his initial enlightenment, there is nothing that can surpass the Vajra-ground. It is the same now. In order to establish the great Vairocana (Vairocana, the Illuminator) Mandala assembly within the mind, if one does not first establish the Vajra-mind-ground, it cannot be established. The syllable 'Ah' is the Vajra Wheel (Vajra Wheel, diamond wheel). To ascend the Vajra seat, one first contemplates the syllable 'Ah' as the beginning, using the Vajra to hold the Vajra. Contemplate this syllable as being square, for the form of this syllable is also square. Contemplate this syllable as a perfect square and of the color of Vajra, pervading the practitioner's inner body, just as the earth element of the body pervades everywhere. Next, perform the Water Samadhi (Water Samadhi, water concentration), which is to contemplate the syllable 'Vam' residing in a circle of light, its color pure white, also pervading the entire body. The shape of this syllable is also round. Having previously contemplated the syllable 'Ah' pervading the entire body, now it pervades the entire body again, just as the water element pervades the entire body, not obstructing the previous earth element. Next, contemplate the syllable 'Ra', which is triangular and red. This syllable takes the shape of a triangle. 'Ra' also pervades everywhere, just like the fire element in the body. Next, contemplate the syllable 'Hah', which takes the shape of a crescent moon, its color black. The color of this syllable in the middle is even darker, also pervading the body, just like the wind element in the body. Earth, water, fire, and wind are external realms. Shining from the outside inward, it is the syllable 'Ah Va Ra Hah', used to bless the body. This 'Ah' is the nature of the Dharmadhatu (Dharmadhatu, the realm of all phenomena), because all dharmas are originally unborn, thus being identical to the Dharmadhatu. Because of the syllable 'Ah', the remaining water
火風當知亦是法界清凈之性。從因緣起而知本不生。以此一一真言之字加持而加持之。當知此字本性清凈也。緣者謂因此得生也(恐是故字義)業金剛有情加護。離一切塵有情壽者滿奴所生末那仙生作者等株杌過患者。金剛有二種。一者智金剛。二者業金剛。此梵云金剛羯磨。謂所作事業也。以此金剛業而加持故。得凈除其地也。離一切塵者。塵謂過患等也。欲平其地。先當除去沙礫株杌等。所謂一切垢見也。次略說其相。謂有情壽者等見。及滿奴所生者。是一類外道見。滿奴是我。言一切依我而生也。末那仙生者。言一切從彼生也。亦是一類外道等見也。即是垢障不平之性。亦以金剛作業。除彼不平之過。去彼株杌方凈結此心地。而建秘密大漫荼羅也 四角四門。西向門常開出入門。傍安緣周匝者。如前所示外相中門摽之類。及周匝八大寶柱。柱上懸寶瓔白拂等種種莊嚴。令內心瑜伽亦與彼無異也。然彼一一皆是內心法門。應更問其名義耳。于中有從意生大蓮華王。八葉有莖蕊。周遍妙彩畫。于中如來。一切人中尊也。超越中語意。身心地登升。心地至得。殊勝悅意果授者。謂在此內心大平地莊嚴中。有大蓮華王座上也。如上所現大花王。其體凈妙量同法界。今此內心所觀猶如於彼。故名為大花王也。其花有莖有蕊
【現代漢語翻譯】 現代漢語譯本：火風，你應該知道這也是法界清凈的本性。從因緣生起，而知其本不生。用這一一真言的字來加持，從而加持它。應當知道這些字的本性是清凈的。所謂『緣』，是指因此而得以產生（恐怕是『故』字的含義）。由業金剛有情（Karma-vajra sattva）加以守護，遠離一切塵垢，包括有情（sattva）、壽者（jīva）、滿奴（Manu，印度教始祖）所生、末那仙（Manasika，意生天）所生、作者（kāraka）等，以及株杌（stūpa，樹樁）、過患者（āpad）。金剛有兩種：一是智金剛（jñāna-vajra），二是業金剛（karma-vajra）。這裡的梵文是金剛羯磨（Vajra-karma），指的是所作的事業。用這金剛業來加持，就能清凈這塊土地。遠離一切塵垢，這裡的『塵』指的是過患等。想要平整土地，首先應當除去沙礫、樹樁等，也就是所謂的一切垢見。其次，簡略地說說這些相，包括有情、壽者等見，以及滿奴所生者，這是一種外道見，認為一切都依我（滿奴）而生。末那仙生者，認為一切都從彼（末那仙）而生，這也是一類外道等見。這些都是垢障，是不平之性。也要用金剛作業，除去那些不平的過患，去除那些樹樁，才能清凈地結此心地，從而建立秘密大曼荼羅（maṇḍala）啊。 四角四門，西向的門常常打開，方便出入。旁邊安置緣周匝者，就像前面所展示的外相中門摽之類，以及周匝的八大寶柱。柱子上懸掛著寶瓔（ratna-keyūra）、白拂（white whisk）等種種莊嚴，使內心瑜伽也與那外在的莊嚴沒有差異。然而，那些一一都是內心法門，應該進一步詢問它們的名稱和含義。其中有從意生的大蓮華王（mahā-padma-rāja），八葉有莖蕊，周圍遍佈美妙的彩畫。于其中有如來（Tathāgata），是一切人中的至尊。超越中語意，身心地登升，心地至得，殊勝悅意的果實授予者。這是說，在這內心大平地的莊嚴中，有大蓮華王座啊。如上面所顯現的大花王，其體清凈美妙，量同法界。現在這內心所觀想的，猶如那大花王一般，所以稱為大花王。那花有莖有蕊。
【English Translation】 English version: Know that the fire and wind are also the pure nature of the Dharmadhatu (dharmadhātu, the realm of truth). They arise from conditions, yet know that they are fundamentally unborn. Use each and every syllable of the mantra to bless and empower it. Know that the inherent nature of these syllables is pure. 'Condition' (緣, yuán) refers to that which arises because of this (perhaps meaning 'therefore'). May the Karma-vajra sattva (業金剛有情) protect and guard you, away from all defilements, including sentient beings (sattva), life-span (jīva), those born of Manu (滿奴, the progenitor of mankind in Hinduism), those born of Manasika (末那仙, the gods of the Realm of Mental Creation), the doer (kāraka), and obstacles such as stumps (stūpa) and faults (āpad). There are two types of vajra: the wisdom vajra (jñāna-vajra) and the karma vajra (karma-vajra). Here, the Sanskrit is Vajra-karma (金剛羯磨), referring to the actions performed. By blessing with this karma vajra, one can purify the ground. 'Away from all defilements' means away from faults and the like. To level the ground, one must first remove sand, gravel, stumps, and so on, which are all the so-called defiled views. Next, briefly describe the characteristics, including views of sentient beings, life-span, and those born of Manu, which is a kind of heretical view that everything is born from me (Manu). Those born of Manasika believe that everything is born from them (Manasika), which is also a kind of heretical view. These are all defilements and uneven natures. One must also use karma vajra to remove those uneven faults, remove those stumps, and then purify and bind this mind-ground, thereby establishing the secret great mandala (maṇḍala). The four corners and four gates, with the west-facing gate always open for easy entry and exit. The 'circumference of conditions' (緣周匝者) placed beside it is like the outer appearance of the central gate marker shown earlier, as well as the surrounding eight great jeweled pillars. The pillars are adorned with jeweled necklaces (ratna-keyūra), white whisks (white whisk), and various other decorations, so that the inner yoga is no different from the outer adornments. However, each of those is a Dharma gate of the inner mind, and one should further inquire about their names and meanings. Within it is the great lotus king (mahā-padma-rāja) born from intention, with eight petals, a stem, and a pistil, surrounded by beautiful colored paintings. Within it is the Tathāgata (如來), the most honored among all people. Transcending the meaning of middle speech, the body and mind ascend, the mind-ground attains, and the excellent and pleasing fruit is bestowed. This means that in the adornment of this great flat ground of the inner mind, there is a great lotus king throne. Like the great flower king shown above, its essence is pure and wonderful, and its measure is the same as the Dharmadhatu. Now, what is visualized in this inner mind is like that great flower king, so it is called the great flower king. That flower has a stem and a pistil.
。諸色間錯妙彩畫作。皆謂內心觀作。如彼畫工。運布眾色作諸色像。雖眾緣合無有自性。而相貌宛然也。此上有一切人中尊。即是毗盧遮那也。此是行者自性無師智大毗盧遮那佛。非從外來也。身語意超身語意心地。得至凈心地。獲悅意殊勝果。超染污心地。得至凈心果地也。身心地登升者。如一切世人。未得身口意三平等。故不能入此心地法門。如來悉離三業眾過。得三平等至於一切諸佛地。謂得凈菩提心毗盧遮那如來悅心地故。於一切中尊也。複次一切眾生同有此性。如來秘藏具足無缺。而不能自信不自了知耳。唯如來明瞭自證。而為一切普皆覺之。亦令同得此。故名一切眾生中尊也。悅意果謂最後果。當知得是心地者。即是毗盧遮那如來也。授與謂有人傳授。復自觀察修行而得斯果。猶如人與。是實自悟不從他得也。如上毗盧遮那在花臺上。以次八葉東方觀寶幢佛。亦名寶星佛。南方開敷華王佛。因陀羅亦是王義。若重言王不便。故存梵音也。北方鼓音佛(前置阿閦今改為此名也)西方阿彌陀佛。其四隅之葉。東南普賢。東北觀自在西北彌勒。西南文殊其花諸蕊中。置佛母諸波羅蜜三昧等。佛母即虛空眼等也。此花葉下面。置諸持明忿怒等。皆葉下。其花莖。即以執金剛秘密主持之。以為其莖也。復有無邊大
【現代漢語翻譯】 現代漢語譯本 各種顏色相互交錯，巧妙的彩色圖畫，都說是內心觀想所作。如同那畫工，運用各種顏色繪製各種形象，雖然是眾多因緣聚合而成，沒有自性，但相貌卻清晰可見。在這之上有一切人中最尊貴的，那就是毗盧遮那（Vairocana，意為光明遍照）。這是修行者自性本具的無師智，即大毗盧遮那佛，不是從外而來。身、語、意超越了身、語、意的心地，才能到達清凈心地，獲得喜悅的殊勝果報。超越染污的心地，才能到達清凈心果地。身心地得到提升的人，就像一切世人，沒有得到身、口、意三者的平等，所以不能進入這心地法門。如來完全脫離了身、口、意三業的各種過失，得到三平等，到達一切諸佛的境界，這就是得到清凈菩提心，毗盧遮那如來喜悅的心地，所以在一切眾生中最為尊貴。再次說明，一切眾生都共同具有這種佛性，如來的秘密藏具足而無欠缺，只是不能自己相信，不能自己瞭解罷了。只有如來明白地自我證悟，並且為一切眾生普遍地覺悟這種佛性，也令眾生一同獲得這種佛性，所以被稱為一切眾生中最尊貴的。喜悅果指的是最後的果報。應當知道，得到這種心地的人，就是毗盧遮那如來。『授與』是指有人傳授，再通過自己觀察修行而得到這種果報，就像別人給予一樣，實際上是自己領悟，不是從他人那裡得到的。如上面所說，毗盧遮那在蓮花臺上，依次在八片花瓣上：東方觀寶幢佛（Ratnaketu，亦名寶星佛），南方開敷華王佛（Samkusumitaraja），因陀羅（Indra，帝釋天）也是王的意思，如果重複說『王』就不方便，所以保留梵音。北方鼓音佛（前置阿閦（Akshobhya）今改為此名），西方阿彌陀佛（Amitabha）。在四個角落的花瓣上：東南普賢（Samantabhadra），東北觀自在（Avalokiteshvara），西北彌勒（Maitreya），西南文殊（Manjushri）。在蓮花的眾多花蕊中，安置佛母（Buddhamata，諸波羅蜜三昧等），佛母即虛空眼等。在這蓮花花瓣的下面，安置諸持明忿怒尊等，都在花瓣下面。這蓮花的莖，就用執金剛秘密主（Vajrapani，金剛手菩薩）來作為它的莖。還有無邊的大
【English Translation】 English version Various colors are intertwined, creating wondrous and colorful paintings, all said to be created by inner contemplation. Like a painter, using various colors to create various images, although they are formed by the aggregation of many causes and conditions and have no inherent nature, their appearances are clearly visible. Above this is the most尊貴one among all people, which is Vairocana (meaning 'illuminating everywhere'). This is the self-existing, uninstructed wisdom of the practitioner, the Great Vairocana Buddha, not coming from outside. Body, speech, and mind transcend the mind-ground of body, speech, and mind, to reach the pure mind-ground, obtaining the joyful and supreme result. Transcending the defiled mind-ground, one can reach the pure mind-ground of fruition. Those whose body-mind-ground is elevated, like all worldly people, have not attained the equality of body, speech, and mind, so they cannot enter this Dharma gate of the mind-ground. The Tathagata has completely departed from all faults of the three karmas of body, speech, and mind, attaining the three equalities, reaching the realm of all Buddhas, which is attaining the pure Bodhi mind, the joyful mind-ground of Vairocana Tathagata, therefore being the most尊貴one among all beings. Furthermore, all sentient beings share this nature, the secret treasury of the Tathagata is complete and without lack, but they cannot believe in themselves, nor understand themselves. Only the Tathagata clearly self-realizes and universally awakens this Buddha-nature for all beings, also enabling beings to attain this together, therefore being called the most尊貴one among all beings. 'Joyful result' refers to the final result. It should be known that those who attain this mind-ground are the Vairocana Tathagata. 'Bestowal' refers to someone transmitting it, and then through one's own observation and practice, one attains this result, just like someone giving it, but in reality, it is self-realization, not obtained from others. As mentioned above, Vairocana is on the lotus platform, and in order on the eight petals: Ratnaketu (also known as Jewel Star Buddha) in the east, Samkusumitaraja in the south, Indra (also meaning 'king') also means king, but if we repeat 'king' it is inconvenient, so we keep the Sanskrit. Drum Sound Buddha in the north (formerly Akshobhya, now changed to this name), Amitabha in the west. On the petals in the four corners: Samantabhadra in the southeast, Avalokiteshvara in the northeast, Maitreya in the northwest, Manjushri in the southwest. In the many stamens of the lotus, place Buddhamata (such as the Paramita Samadhi), Buddhamata is the Eye of Space, etc. Below the petals of this lotus, place the Vidyadhara Wrathful Deities, etc., all below the petals. The stem of this lotus is held by Vajrapani (Secret Lord Vajrapani) as its stem. There is also boundless great
海眾。即金剛也。亦有種種供具花香之類。今略說之。下文自有安布方便也。其花莖下。觀為大海水。海岸之外。為成三昧耶故。須辦花等。為欲與一切入壇故心念花而令入也。地居天眾。各依方觀布之。複次燈花以下偈也。意生謂從心生花等。畫之慇勤者。謂彼持誦者佈於身心。猶如細畫也。此心漫荼羅之上。有佛在中。故曰大我。大我者佛之別名也。自作謂自內觀作之諦了分明也。然此秘密漫荼羅。為師觀弟子。深是法器誠心願求。為而力不能具眾緣如上廣作者。師得為作此法度之。自余當須眾緣。不得用此也。然若弟子已得瑜伽。師欲令入秘密佛會。亦作此也。啰字凈除者。先已作阿字及啰字凈除了。亦如前法凈除弟子也。即是如前方便。觀于啰字之火。而燒除彼障法積業。令悉凈已。方復以甘露法水而灌灑之。得於死灰之中而出道牙也。是故次授彼暗字也。師當住瑜伽之座。觀阿字上加點。置弟子其頂上十字縫中。當知此上有點。即是甘露法水用灌其頂也。尋念如來者。謂師將度弟子入秘密藏故。尋念三世佛所行方便。欲令同證同護持之也。師既自住瑜伽之座。以其身心而作佛海之會。唯獨自明瞭余所不見也。次授弟子花。令投師身上供養內心之佛。而觀本緣。隨彼本緣而觀其法。若本尊攝受花。于中彼師皆
【現代漢語翻譯】 現代漢語譯本 海眾（圍繞佛的海會大眾）。即金剛（vajra，一種法器）也。亦有種種供具花香之類。今略說之。下文自有安布方便也。其花莖下。觀為大海水。海岸之外。為成三昧耶（samaya，誓言）故。須辦花等。為欲與一切入壇（mandala，壇城）故心念花而令入也。地居天眾。各依方觀布之。複次燈花以下偈（gatha，頌）也。意生謂從心生花等。畫之慇勤者。謂彼持誦者佈於身心。猶如細畫也。此心漫荼羅（mandala，壇城）之上。有佛在中。故曰大我。大我者佛之別名也。自作謂自內觀作之諦了分明也。然此秘密漫荼羅（mandala，壇城）。為師觀弟子。深是法器誠心願求。為而力不能具眾緣如上廣作者。師得為作此法度之。自余當須眾緣。不得用此也。然若弟子已得瑜伽（yoga，結合）。師欲令入秘密佛會。亦作此也。啰（ra）字凈除者。先已作阿（a）字及啰（ra）字凈除了。亦如前法凈除弟子也。即是如前方便。觀于啰（ra）字之火。而燒除彼障法積業。令悉凈已。方復以甘露法水而灌灑之。得於死灰之中而出道牙也。是故次授彼暗（am）字也。師當住瑜伽（yoga，結合）之座。觀阿（a）字上加點。置弟子其頂上十字縫中。當知此上有點。即是甘露法水用灌其頂也。尋念如來者。謂師將度弟子入秘密藏故。尋念三世佛所行方便。欲令同證同護持之也。師既自住瑜伽（yoga，結合）之座。以其身心而作佛海之會。唯獨自明瞭余所不見也。次授弟子花。令投師身上供養內心之佛。而觀本緣。隨彼本緣而觀其法。若本尊攝受花。于中彼師皆
【English Translation】 English version The sea of assembly (the great assembly surrounding the Buddha). This is also the vajra (a ritual implement). There are also various offerings such as flowers and incense. Now, I will briefly explain it. The following text will have convenient arrangements. Below the flower stem, visualize a great ocean. Outside the coast, for the sake of accomplishing the samaya (vow), flowers and the like must be prepared. In order to allow everyone to enter the mandala (sacred space), contemplate the flowers and allow them to enter. The earth-dwelling heavenly beings should be arranged according to their respective directions. Furthermore, the following verses are about lamps and flowers. 'Intention-born' means flowers and the like born from the mind. 'Diligently painted' means that the practitioners spread it on their body and mind, as if painting meticulously. Above this mind mandala (sacred space), there is a Buddha in the center, hence it is called 'Great Self'. 'Great Self' is another name for the Buddha. 'Self-made' means to clearly and distinctly create it through inner contemplation. However, this secret mandala (sacred space) is for the teacher to observe the disciple, who is deeply a vessel of the Dharma and sincerely seeks it. If the teacher is unable to fully create the extensive work as above due to a lack of conditions, the teacher may perform this method to liberate them. Otherwise, various conditions are required, and this method should not be used. However, if the disciple has already attained yoga (union), and the teacher wishes to allow them to enter the secret Buddha assembly, this can also be done. 'Purifying with the syllable ra (seed syllable)' means that the syllables a (seed syllable) and ra (seed syllable) have already been purified. The disciple is also purified in the same way as before. That is, using the previous method, visualize the fire of the syllable ra (seed syllable) and burn away the obstructing Dharma and accumulated karma, causing them to be completely purified. Then, sprinkle them with the nectar of Dharma water, so that the sprout of the path emerges from the dead ashes. Therefore, the syllable am (seed syllable) is then bestowed. The teacher should abide in the yoga (union) posture, visualize a dot above the syllable a (seed syllable), and place it on the disciple's crown chakra. Know that this dot is the nectar of Dharma water used to anoint their crown. 'Reflecting on the Tathagata' means that the teacher, intending to lead the disciple into the secret treasury, reflects on the skillful means practiced by the Buddhas of the three times, wishing them to attain the same realization and protection. The teacher, having already abided in the yoga (union) posture, creates a gathering of the Buddha-sea with their body and mind, only they themselves are clear about it, and others cannot see it. Next, give the disciple a flower and have them throw it onto the teacher's body to offer it to the Buddha within their heart, and contemplate the original connection. Contemplate the Dharma according to that original connection. If the flower is accepted by the principal deity, then the teacher is all
觀之不謬。而弟子未得瑜伽者。但見在其身上耳也。其花投處。大略心為八葉之位。從臍至心為金剛臺。臍為大海。從臍以下是地居諸尊位也。此者何義。謂從諸佛大悲海而生金剛智。從金剛智出生一切佛會也。於一切漫荼羅中。此最為上無與比也。自見已向彼說之。謂師是心中所見墮處也。上文說持誦者觀其肉身。內心八分作八葉作開敷。及啰字置目等。若行人不如是修行成就。而能作此秘密度人。無得理也。要當先自成就。堪住瑜伽師位。又為阿阇梨所許。方能辦此也。今此所作。雖是度人方便。然行者若於此。自持誦觀照之時亦當如法習之。用此灌頂之內而自灌灑。為除一切障速入佛會故也。前品名入秘密。今復云入者。此入是證入之入。猶如人已入室宅。一一明瞭細分別之。出入自在。家內所有悉皆知之。不同初入門人也。
大毗盧遮那成佛經疏卷第十六 大正藏第 39 冊 No. 1796 大毗盧遮那成佛經疏
大毗盧遮那成佛經疏卷第十七
沙門一行阿阇梨記
秘密八印品第十四
爾時毗盧遮那世尊。觀察大眾會。告金剛手言。彼秘密主。有秘密八印甚極秘密者。如來前品中。說入住秘密漫荼羅法竟。時諸大會復作此念。如是秘密甚為難解之法。更有何方便具足
【現代漢語翻譯】 現代漢語譯本：觀察不會有錯謬。但弟子如果還沒有獲得瑜伽（Yoga，意為相應、結合）的境界，就只能看到（花）投在（受灌頂者）的身體上而已。花所投之處，大致以心為八葉蓮花的位置，從臍到心為金剛臺，臍為大海，從臍以下是地居諸尊的位置。這代表什麼意義呢？意思是說從諸佛的大悲海中產生金剛智慧，從金剛智慧出生一切佛的集會。在一切曼荼羅（Mandala，意為壇場、道場）中，這個最為殊勝，沒有可以相比的。自己見到之後再向他人解說，意思是說上師是心中所見（花）墮落之處。上文說持誦者觀察其肉身，內心八分作八葉蓮花開放，以及將『啰』字置於眼睛等。如果修行人不如是修行成就，卻能做這種秘密度人的事情，是沒有道理的。一定要先自己成就，堪能安住于瑜伽師的位置，又被阿阇梨（Acharya，意為導師、軌範師）所允許，才能辦理此事。現在所作的，雖然是度人的方便，然而修行人如果對此，自己持誦觀照的時候也應當如法修習。用這個灌頂之內而自己灌灑，是爲了去除一切障礙，迅速進入佛的集會。前一品名為『入秘密』，現在又說『入』，這個『入』是證入的『入』。猶如人已經進入室內，一一明瞭細緻地分別，出入自在，家內所有都全部知曉，不同於初入門的人。
《大毗盧遮那成佛經疏》卷第十六 大正藏第 39 冊 No. 1796 《大毗盧遮那成佛經疏》
《大毗盧遮那成佛經疏》卷第十七
沙門一行阿阇梨記
秘密八印品第十四
爾時，毗盧遮那（Vairocana，意為光明遍照）世尊，觀察大眾會，告訴金剛手（Vajrapani，意為執金剛）說：『彼秘密主，有秘密八印，甚極秘密。』如來在前品中，說完入住秘密曼荼羅法之後，當時諸大會又作此念：『如此秘密甚為難解之法，更有何方便具足？』
【English Translation】 English version: Observation will not be mistaken. But if a disciple has not yet attained the state of Yoga (meaning union, connection), he can only see (the flower) falling on the body (of the one being initiated). The place where the flower falls is roughly the heart as the position of the eight-petaled lotus, from the navel to the heart is the Vajra (Diamond) platform, the navel is the great sea, and below the navel are the positions of the deities residing on earth. What does this mean? It means that from the great ocean of compassion of all Buddhas arises Vajra wisdom, and from Vajra wisdom is born the assembly of all Buddhas. Among all Mandalas (meaning sacred circle, sacred space), this is the most supreme and incomparable. After seeing it oneself, then explain it to others, meaning that the Guru (teacher) is the place where the (flower) seen in the heart falls. The previous text said that the practitioner observes his physical body, dividing his inner heart into eight parts to form an eight-petaled lotus blooming, and placing the syllable 'ra' in the eyes, etc. If a practitioner does not cultivate and achieve in this way, but can do this secret act of saving people, it is unreasonable. One must first achieve oneself, be able to dwell in the position of a Yogin, and be permitted by the Acharya (meaning teacher, model), then can one accomplish this matter. What is being done now, although it is a skillful means of saving people, if the practitioner himself recites and contemplates this, he should also practice it according to the Dharma. Use this within the initiation and sprinkle it on oneself, in order to remove all obstacles and quickly enter the assembly of Buddhas. The previous chapter was named 'Entering the Secret,' and now it is said again 'Entering,' this 'Entering' is the 'Entering' of realization. It is like a person who has already entered a house, clearly and meticulously distinguishing everything, freely entering and exiting, knowing everything inside the house, unlike a person who is just entering the door.
Commentary on the Mahavairocana Sutra, Volume 16 Taisho Tripitaka, Volume 39, No. 1796, Commentary on the Mahavairocana Sutra
Commentary on the Mahavairocana Sutra, Volume 17
Recorded by the Shramana (Buddhist monk) Yixing Acharya
Chapter 14: The Eight Secret Mudras
At that time, the World Honored Vairocana (meaning the Illuminator), observing the great assembly, said to Vajrapani (meaning the holder of the Vajra): 'O Secret Lord, there are eight secret Mudras (hand gestures) that are extremely secret.' After the Tathagata (Buddha) finished speaking about the Dharma of entering and dwelling in the secret Mandala in the previous chapter, the great assembly then thought: 'Such a secret and difficult-to-understand Dharma, what other expedient means are there to fully possess?'
之相。速令真言行者得成就耶。時彼如來知眾所念。此秘密中為更有甚密耶。為劑此耶。以不能測故。無能發問者。故佛不待彼問。但無問而自說也。所謂有神驗者。若行者或內或外。敷列彼本尊等漫荼羅座位之時。以此八印及真言本尊之所加持故。彼諸尊等自然降赴道場。滿彼正行之愿事也。復于本尊位中。安置有神驗同。同謂等同本尊威神也。竟乃去也。此是不思議感應之性。猶如水火鏡中日月應之。尚不可思議。而況如來不思議法界之感應也。此是阿阇梨所行之印。不得輒爾而習。假令已入漫荼羅者。亦不得於前輒爾而作。況餘人作耶。非直以本真言趣為摽幟。趣謂如六趣等。此是真言趣。兼漫荼羅如本尊相應者。如本尊有如是法。我亦有之故為具也(此如是一事以上同彼尊也謂形色坐立喜亦爾)自身住本尊形當如是知。知見如本尊位而得悉地也。若行者依此八印真言及漫荼羅。相應而配住位。若能知此將近悉地。不久而得。如本尊住者。前雖配秘密漫荼羅。若請本尊。謂須作此法方乃可得也。若不作此則未圓也。此經皆前後相成。共為一事綺互其文。行者甚須相照覽乃可知也。若行者持誦之時。亦須作此法。謂請本尊及所欲愿等。則得速自建立也。其第一印者。作三補吒虛心合掌。其二風地指直而開張。余如
【現代漢語翻譯】 現代漢語譯本： 的形象。迅速使修持真言的人得到成就嗎？當時，那如來知道大眾所想。在這秘密之中，還有比這更秘密的嗎？是與它相等嗎？因為無法測度，所以沒有人能發問。所以佛不等待他們發問，而是不待發問而自己說出來。所謂有神驗的，如果修行者或在內或在外，鋪設排列那本尊等曼荼羅座位的時候，用這八印及真言本尊的加持，那些諸尊等自然降臨道場，滿足他們正行的願望。又在本尊位中，安置有神驗的（同，指等同本尊的威神），最終離去。這是不可思議的感應之性，猶如水火鏡中日月的顯現，尚且不可思議，何況如來不可思議法界的感應呢？這是阿阇梨（Ācārya，導師）所行的印，不得隨意練習。即使已經進入曼荼羅的人，也不得在前面隨意做。何況其他人做呢？不僅僅以本真言的趣（趣，指如六趣等。此是真言趣）為標誌，兼曼荼羅如本尊相應的人，如本尊有這樣的法，我也有，所以是具備的（這如同一件事以上都與那尊相同，指形色坐立喜悅也一樣）。自身安住于本尊的形象，應當這樣知道。知見如本尊位，而得到悉地（Siddhi，成就）。如果修行者依照這八印真言及曼荼羅，相應而配合安住于位，如果能知道這些，將接近悉地，不久就能得到。如本尊安住一樣，前面雖然配合秘密曼荼羅，如果請本尊，說必須作此法才能得到。如果不作此法，則未圓滿。此經皆前後相成，共同為一件事，交錯其文。修行者非常需要互相參照閱讀才能知道。如果修行者持誦的時候，也必須作此法，說請本尊及所希望的願望等，則能迅速自我建立。其第一印，作三補吒（Samputa，合掌）虛心合掌。其二，風地指直而開張，其餘如……
【English Translation】 English version: of the form. Quickly enable the mantra practitioner to attain accomplishment? At that time, the Tathagata (如來, Thus Come One) knew what the assembly was thinking. Within this secret, is there an even greater secret than this? Is it equal to it? Because it cannot be measured, no one can ask. Therefore, the Buddha did not wait for them to ask, but spoke without being asked. What is called having miraculous efficacy is that if the practitioner, whether inside or outside, lays out and arranges the mandala (漫荼羅, sacred diagram) seats of those principal deities, with the blessing of these eight mudras (印, hand gestures) and the principal deity of the mantra, those deities will naturally descend to the practice site, fulfilling their wishes for correct practice. Furthermore, in the position of the principal deity, place that which has miraculous efficacy (the same, meaning equal to the majesty and power of the principal deity), and then depart. This is the inconceivable nature of response, like the reflection of the sun and moon in water, fire, and mirrors, which is already inconceivable, let alone the inconceivable response of the Tathagata's inconceivable dharma realm. These are the mudras practiced by the Ācārya (阿阇梨, teacher), and should not be practiced casually. Even those who have already entered the mandala should not casually perform them in front. How much more so for others to perform them? It is not merely taking the path of the fundamental mantra as a sign (path, referring to the six paths, etc.; this is the mantra path), but also those who combine the mandala and correspond to the principal deity, like the principal deity having such dharmas, I also have them, therefore it is complete (this is like one thing above being the same as that deity, meaning form, color, posture, and joy are also the same). One's own body abiding in the form of the principal deity, one should know it in this way. Knowing and seeing like the position of the principal deity, one attains siddhi (悉地, accomplishment). If the practitioner relies on these eight mudras, mantra, and mandala, corresponding and abiding in position, if one can know these, one will be close to siddhi and attain it soon. Like the principal deity abiding, although one has previously matched the secret mandala, if one invites the principal deity, it is said that one must perform this method in order to attain it. If one does not perform this method, then it is not complete. This sutra is all interconnected, forming one matter together, with its text interwoven. Practitioners must greatly cross-reference and read it to understand. If the practitioner recites and chants, one must also perform this method, saying to invite the principal deity and the desired wishes, etc., then one can quickly establish oneself. The first mudra is to make the Samputa (三補吒, joined palms) with a hollow heart. The second, the wind and earth fingers are straight and open, the rest like...
舊即是也。此是毗盧遮那如來大威德生印。從此中如來大威德生。此是一切智智之明也。其漫荼羅作三角形。于其四邊又有四三角圍繞之。故曰周也<
raṃ (藍)raḥ (𡀩)
第二如前作印。而雙屈二風指。以指二空指頭。合皆如va 嚩字之形。此是金剛不壞印。金剛者是如來智。非從緣生不可破壞。故名金剛不壞也。其漫荼羅形圓如va 嚩字(是波字第五聲)以金剛圍之(當是金剛有炎光也)。問其金剛。亦在漫荼羅四邊。如上也。所謂嚩字者此漫荼羅正圓而白耳。亦在花臺之上。其中有大日如來。以下皆效此也。然此八印。持誦者隨取其一。隨事用之也。其真言。
vaṃ (鑁)vaḥ (縛)
第三印如前作。即三補吒合掌。其二水火指開張。其地風指先以開張。作初割花形。此如來藏印。亦名蓮花藏印也。漫荼羅如前作圓月輪。但以四蓮圍之為異耳。中亦觀大日如來。其真言。
saṃ
【現代漢語翻譯】 現代漢語譯本： 『舊』就是『也』。這是毗盧遮那如來（Vairocana Buddha，意為光明遍照如來）大威德生印（mahā-tejas-utpāda-mudrā，產生大威德的手印）。從這手印中，如來（Tathāgata，如實而來者）的大威德產生。這是指一切智智（sarva-jñāna-jñāna，對一切事物和一切知識的智慧）的光明。其曼荼羅（maṇḍala，壇城）作成三角形，在其四邊又有四個三角形圍繞著它，所以叫做『周』。其中應當觀想毗盧遮那（Vairocana，光明遍照）世尊（Bhagavan，受人尊敬者）就在其中。這個三角形的曼荼羅，應當觀想成八葉蓮花，在蓮花臺上作成三角形的曼荼羅。這就是之前的瑜伽座（yoga-āsana，禪定座位）。作成這個三角形，其尖端向下，其顏色是紅色。前面說三角形尖端向上，現在向下，是因為意義和作用不同。觀想佛（Buddha，覺悟者）在此中，並作出威光印（tejas-mudrā，威光手印）。其真言（mantra，咒語）是： raṃ (藍) raḥ (𡀩) 第二個手印如前一樣作成，然後雙屈兩個風指（vāyu-aṅgulī，代表風元素的手指），用手指合二空指（ākāśa-aṅgulī，代表空元素的手指）的指頭，都像va 嚩字（梵文字母）。這是金剛不壞印（vajra-akṣaya-mudrā，堅不可摧的手印）。金剛（vajra，金剛石）是如來的智慧，不是從因緣（hetu-pratyaya，條件和關係）而生，不可破壞，所以名叫金剛不壞。其曼荼羅形狀圓如va 嚩字（是波字第五聲），用金剛圍繞著它（應當是金剛帶有火焰的光芒）。問：其金剛也在曼荼羅四邊，如上面所說。所謂嚩字，這個曼荼羅正圓而且是白色的，也在蓮花臺之上。以下都效仿這個。然而這八個手印，持誦者可以隨意選取其中一個，根據事情來使用它。其真言： vaṃ (鑁) vaḥ (縛) 第三個手印如前一樣作成，即三補吒合掌（samputa-añjali，空心掌），其二水火指（jala-agni-aṅgulī，代表水火元素的手指）開張，其地風指（pṛthivī-vāyu-aṅgulī，代表地風元素的手指）先以開張，作成初割花形。這是如來藏印（tathāgata-garbha-mudrā，如來胎藏的手印），也名叫蓮花藏印（padma-garbha-mudrā，蓮花胎藏的手印）。曼荼羅如前一樣作成圓月輪，但以四蓮圍繞作為不同之處。中間也觀想大日如來（Mahā-Vairocana，偉大的光明遍照如來）。其真言： saṃ
【English Translation】 English version: 'Old' is 'also'. This is the mahā-tejas-utpāda-mudrā (great-splendor-generating hand gesture) of Vairocana Tathāgata (the Thus-Come One, whose light shines everywhere). From this mudrā, the great splendor of the Tathāgata arises. This refers to the light of sarva-jñāna-jñāna (wisdom of all knowledge). The maṇḍala (sacred diagram) is made into a triangle, with four triangles surrounding its four sides, hence it is called 'circumference'. Within it, one should contemplate the Bhagavan (Blessed One) Vairocana within it. This triangular maṇḍala should be contemplated as an eight-petaled lotus, with a triangular maṇḍala made on the lotus platform. This is the previous yoga-āsana (yoga posture). Make this triangle with its tip pointing downwards, and its color is red. Earlier it was said that the triangle's tip points upwards, but now it points downwards because the meaning and function are different. Visualize the Buddha (Enlightened One) in this, and make the tejas-mudrā (splendor hand gesture). The mantra (sacred utterance) is: raṃ (藍) raḥ (𡀩) The second mudrā is made as before, and then both vāyu-aṅgulī (wind fingers) are bent, with the fingers joining the tips of the two ākāśa-aṅgulī (space fingers), all resembling the shape of the letter va 嚩 (Sanskrit letter). This is the vajra-akṣaya-mudrā (indestructible diamond hand gesture). Vajra (diamond) is the wisdom of the Tathāgata, not born from hetu-pratyaya (causes and conditions), and cannot be destroyed, hence it is called indestructible diamond. Its maṇḍala is round like the letter va 嚩 (the fifth sound of the pa character), surrounded by vajra (it should be that the vajra has flames of light). Question: The vajra is also on the four sides of the maṇḍala, as mentioned above. The so-called 嚩 letter, this maṇḍala is perfectly round and white, and is also on the lotus platform. Everything below follows this. However, these eight mudrās, the practitioner can choose any one of them at will, and use it according to the matter. Its mantra: vaṃ (鑁) vaḥ (縛) The third mudrā is made as before, which is the samputa-añjali (cupped hands), with the two jala-agni-aṅgulī (water and fire fingers) spread open, and the pṛthivī-vāyu-aṅgulī (earth and wind fingers) first spread open, making the shape of a flower being cut open for the first time. This is the tathāgata-garbha-mudrā (Tathāgata's womb hand gesture), also called the padma-garbha-mudrā (lotus womb hand gesture). The maṇḍala is made like the round moon as before, but with four lotuses surrounding it as a difference. In the middle, one should also contemplate Mahā-Vairocana (Great Illuminator). Its mantra: saṃ
(三)saḥ (索)
第四印如前第三印。其二地指相併雙屈入掌。此是佛音莊嚴印。亦是萬德莊嚴印也。亦云內外莊嚴也。如世間人有種種室宅衣服事所等。眾寶之具無所不有。以莊嚴之則名萬德皆具。今此若內若外。如來眾德莊嚴皆具也。漫荼羅半月形。而側以點圍之。余如前思之也。真言。
haṃ (憾)haḥ (郝)
第五如前三補吒合掌。而稍開曲。其二空指開張(稍向里曲)開掌心如掬水像也。名從佛支分生印。謂從如來一切支分而生也。其漫荼羅如瓶形者意取瓶腹即是形圓也以四金剛圍之餘如前。其真言。
aṃ (暗)aḥ (惡)
第六印如前。二火指稍圓屈。俱屈入掌。鉤曲背相合也。柱此中指也。余依舊。謂如第五印即是也。此是法住印也。其漫荼羅如虹形。有諸色間錯。猶如虹之暈色也。其形如覆虹。其下平上有金剛之幡也。從上來諸漫荼羅。有蓮有金剛有點等。今此漫荼羅。一一皆取以莊嚴圍之相間錯也(更問)。其真言曰。此初字為種子。謂嚩字。即無縛也。勃馱陀羅尼。佛總持。薩沒哩(三合)底(念也)末啰馱那迦哩。字引聲。迦梨。作益也。謂益念力。馱啰馱啰耶。上謂自持持我也。次謂持他持一切也(此一切屬上句也)薩畔薄迦嚩低。
【現代漢語翻譯】 現代漢語譯本 (三) saḥ (索)
第四印與之前的第三印相同。兩地指（無名指）相併，然後向掌心彎曲。這是佛音莊嚴印，也稱為萬德莊嚴印，或者內外莊嚴。就像世間之人擁有各種房屋、衣服等事物，以及各種珍寶器具，應有盡有，用以莊嚴自身，因此被稱為萬德皆具。現在，無論是內在還是外在，如來的各種功德莊嚴都已具備。漫荼羅的形狀是半月形，旁邊用點圍繞。其餘部分如前所述思考。真言：
haṃ (憾) haḥ (郝)
第五印與之前的三個補吒合掌相同，但稍微張開彎曲。兩空指（拇指）張開（稍微向里彎曲），張開掌心，像掬水一樣。這稱為從佛支分生印，意思是說從如來的一切支分而生。其漫荼羅的形狀像瓶子，意思是取瓶子的腹部，即是圓形。用四個金剛圍繞，其餘部分如前所述。其真言：
aṃ (暗) aḥ (惡)
第六印與之前相同。兩火指（食指）稍微圓屈，都彎曲入掌心，鉤曲的背部相互貼合。用中指支撐，其餘部分依舊。也就是說，與第五印相同。這是法住印。其漫荼羅的形狀像彩虹，有各種顏色交錯，就像彩虹的光暈。其形狀像倒扣的彩虹，下面是平的，上面有金剛幡。從之前的各種漫荼羅來看，有蓮花、金剛、點等。現在這個漫荼羅，每一個都取來用以莊嚴圍繞，相互交錯（需要進一步詢問）。其真言說：這個最初的字是種子字，指的是嚩字，也就是無縛的意思。勃馱陀羅尼（Buddha-dhāraṇī，佛陀總持）。薩沒哩(smṛti，三合)底（念也）末啰馱那迦哩（字引聲）。迦梨（作益也），意思是增益念力。馱啰馱啰耶，上面是說自己受持，也持他人。接下來是說持他，持一切（這所有一切都屬於上一句）。薩畔薄迦嚩低。
【English Translation】 English version (Three) saḥ (索) (seed syllable)
The fourth mudra is the same as the previous third mudra. The two earth fingers (ring fingers) are placed side by side and bent into the palm. This is the Buddha-sound adornment mudra, also known as the myriad-virtue adornment mudra, or the inner and outer adornment. It is like worldly people having various houses, clothes, and other things, as well as various treasures and utensils, possessing everything, used to adorn themselves, hence it is called possessing all myriad virtues. Now, whether internal or external, the Tathagata's various merit adornments are all complete. The mandala is in the shape of a half-moon, surrounded by dots. The rest is to be contemplated as before. The mantra:
haṃ (憾) (seed syllable) haḥ (郝) (seed syllable)
The fifth mudra is the same as the previous three puṭa joined palms, but slightly opened and bent. The two space fingers (thumbs) are opened (slightly bent inward), opening the palms as if scooping water. This is called the mudra born from the Buddha's limbs, meaning it is born from all the Tathagata's limbs. Its mandala is in the shape of a bottle, meaning taking the belly of the bottle, which is round. Surrounded by four vajras, the rest is as before. Its mantra:
aṃ (暗) (seed syllable) aḥ (惡) (seed syllable)
The sixth mudra is the same as before. The two fire fingers (index fingers) are slightly rounded and bent, both bent into the palm, the hooked backs touching each other. Support with the middle finger, the rest remains the same. That is to say, it is the same as the fifth mudra. This is the dharma-abiding mudra. Its mandala is in the shape of a rainbow, with various colors interspersed, like the halo of a rainbow. Its shape is like an inverted rainbow, flat below and with a vajra banner above. From the previous various mandalas, there are lotuses, vajras, dots, etc. Now this mandala, each one is taken to adorn and surround, interspersed with each other (further inquiry needed). Its mantra says: This initial syllable is the seed syllable, referring to the syllable va, which means without bondage. Buddha-dhāraṇī (佛陀總持). sa-smṛti (三合) (remembrance) mara-dhana-kari (syllable with drawn-out sound). Kari (作益也), meaning increasing the power of remembrance. dhara dhara ya, above it says holding oneself, also holding others. Next it says holding others, holding everything (all of this belongs to the previous sentence). sa-pāna bhagavati.
世尊也。呼本尊也。嘆法。阿迦啰嚩低。謂具形相者。三么曳(釋如上也)莎訶。此恐未審更勘梵本。第七印如前三補吒。以二手地空。各相捻在掌內而開火指其水風指。頭相合也。二地上火也。漫荼羅虛空形(方形作之)雜色間雜。此是虛空色也。如空中含一切色像。如來大空智含一切法也。其兩邊各一點俠之。真言曰。
ā
此是種子也。此一字行。阿吠馱(一)謂具一切智也。謂己證之智也。費提(二)即以此所具之慧。持惠他人也。莎訶。第八印合掌(掌心相到)已。先左轉(轉時右手覆而左仰相合如舊也)次右轉(轉時左覆右仰仍合不散)即是也。此是如來迅疾持印。謂如來秘密神通之力。力持迅疾之義也。漫荼羅同前虛空。但改作青色。以眾多白點圍繞之。真言曰。此khi 字也。加三昧是種子也。瑜伽大瑜伽謂諸佛瑜伽也。摩訶瑜祇(上)你(二)。此真言主住大瑜伽也。未得瑜伽令得之。謂能授與修行者愿。于瑜伽而得自在也。瑜藝詵伐哩(三)欠(平)。空也。阇哩。生也。謂空生也。迦是作也。作此生等於空也。雞(四)莎訶。
複次第一東方寶幢佛 第二南方開敷花王佛 第三西方阿彌陀佛 第四北方鼓音佛 第五東南普賢菩薩 第六西南文殊師利菩薩 第七西北彌勒
【現代漢語翻譯】 現代漢語譯本： 世尊啊。（Śākyamuni，釋迦牟尼佛）呼喚本尊啊。讚歎佛法。阿迦啰嚩低。（Ākāravatī，指具有形相者）三么曳（Samaya，誓言，如前文解釋）莎訶。（Svāhā，圓滿）。這句恐怕未經審察，應該再覈對梵文版本。第七印如前三補吒（Samputa，合掌）。用兩手地水火風空，各自相捻在掌內，然後打開火指和水風指，頭相合。二地指和火指也。漫荼羅（Mandala，壇城）是虛空形狀（做成方形），雜色相間。這是虛空的顏色。如同空中包含一切色像，如來大空智包含一切法。在其兩邊各點一點夾住。真言說： ā 這是種子字。這一字行。阿吠馱（Avedha，指貫穿）(一)，指具有一切智慧。指已經證得的智慧。費提（Vedhi，穿透）(二)，就是用這所具有的智慧，施惠於他人。莎訶。第八印是合掌（掌心相對），然後先向左轉（轉動時右手覆在上面，左手仰起，相互結合如舊），然後向右轉（轉動時左手覆在上面，右手仰起，仍然結合不散），就是這樣。這是如來迅速持印。指如來秘密神通的力量。力量保持迅速的意義。漫荼羅和前面的虛空一樣，只是改成青色。用眾多白點圍繞它。真言說：這是khi字。加上三昧耶（Samaya，誓言）是種子字。瑜伽（Yoga，相應），大瑜伽，指諸佛的瑜伽。摩訶瑜祇（Mahāyogī，大瑜伽士）你（Mahāyoginī，大瑜伽母）(二)。這個真言的主尊安住于大瑜伽。未得到瑜伽的令其得到。指能夠授予修行者願望，在瑜伽中得到自在。瑜藝詵伐哩（Yogeśvarī，自在母）(三)欠（Kham，空）。空也。阇哩（Jari，生）。指空生。迦（Ka，作）是作。作此生等於空。雞（Ki，作）(四)莎訶。 再次是第一東方寶幢佛（Ratnaketu Buddha），第二南方開敷花王佛（Kusumita-abhijña Buddha），第三西方阿彌陀佛（Amitābha Buddha），第四北方鼓音佛（Dundubhisvara Buddha），第五東南普賢菩薩（Samantabhadra Bodhisattva），第六西南文殊師利菩薩（Mañjuśrī Bodhisattva），第七西北彌勒（Maitreya）。
【English Translation】 English version: O, World Honored One. (Śākyamuni, the Buddha) Calling upon the principal deity. Praising the Dharma. Ākāravatī (Ākāravatī, meaning 'one who possesses form'). Samaya (Samaya, vow, as explained before). Svāhā (Svāhā, accomplishment). This may not have been carefully examined; it should be checked against the Sanskrit version. The seventh mudra is like the previous Samputa (Samputa, folded palms). Use both hands' earth, water, fire, wind, and space elements, each touching within the palms, then open the fire and wind fingers, their tips touching. The two earth fingers and fire finger also. The Mandala (Mandala, sacred circle) is the shape of space (made square), with mixed colors. This is the color of space. Just as space contains all colors and forms, the Tathagata's great emptiness wisdom contains all dharmas. Place a dot on each side to enclose it. The mantra says: ā This is the seed syllable. This one-syllable line. Avedha (Avedha, meaning 'piercing through') (1), refers to possessing all wisdom. Refers to the wisdom that has already been attained. Vedhi (Vedhi, penetration) (2), is using this possessed wisdom to bestow benefit upon others. Svāhā. The eighth mudra is to join the palms (with the palms facing each other), then first turn to the left (when turning, the right hand covers the left, and the left hand faces up, joining as before), then turn to the right (when turning, the left hand covers the right, and the right hand faces up, still joined and not separated), that is it. This is the Tathagata's swift holding mudra. Refers to the Tathagata's secret supernatural power. The meaning of power holding swiftly. The Mandala is the same as the previous space, but changed to blue. Surround it with many white dots. The mantra says: This is the syllable khi. Adding Samaya (Samaya, vow) is the seed syllable. Yoga (Yoga, union), Maha Yoga, refers to the Yoga of all Buddhas. Mahāyogī (Mahāyogī, great yogi) ni (Mahāyoginī, great yogini) (2). The principal deity of this mantra abides in Maha Yoga. Causing those who have not attained Yoga to attain it. Refers to being able to grant the wishes of practitioners, attaining freedom in Yoga. Yogeśvarī (Yogeśvarī, goddess of yoga) (3) Kham (Kham, space). Space. Jari (Jari, birth). Refers to birth from emptiness. Ka (Ka, making) is making. Making this birth equal to emptiness. Ki (Ki, making) (4) Svāhā. Again, firstly, the Eastern Ratnaketu Buddha (Ratnaketu Buddha), secondly, the Southern Kusumita-abhijña Buddha (Kusumita-abhijña Buddha), thirdly, the Western Amitābha Buddha (Amitābha Buddha), fourthly, the Northern Dundubhisvara Buddha (Dundubhisvara Buddha), fifthly, the Southeastern Samantabhadra Bodhisattva (Samantabhadra Bodhisattva), sixthly, the Southwestern Mañjuśrī Bodhisattva (Mañjuśrī Bodhisattva), seventhly, the Northwestern Maitreya (Maitreya).
菩薩 第八東北觀自在菩薩 當知此八印。皆毗盧遮那印也。如東方印則寶幢佛印。亦是大日如來印。他效此也(次依已四印也)經中次誡阿阇梨應授法。若未灌頂。一切不得示也。次若調柔人(謂柔和善順而不卒暴等)次勤精進能有堅固勝愿者。謂能發勤精進。自能發無量大愿弘誓者。次恭敬師長(謂阿阇梨)謂如法華身為床座等。又念恩德者(念報佛恩)清凈者(內外俱凈也)自身舍者(若求法不惜身命如雪山大士等)雖是入漫荼羅。要有如是德乃可為說。不得輒爾示人也。所以者何。此是如來秘藏之要。在所遊方不得妄宣傳也。此亦佛教阿阇梨耳。若弟子之位未得許可等。固不在言限。何可妄說。令他輕謗。自招無間大獄之罪耶。六月者舉數也。初六月不成。更六月作。展轉乃至得成乃止。如說三月亦例可解也。先持誦經六月。若無相更經六月。若有相已方作成就也。若秘釋者。六月謂凈六根故也。云三月者為凈身口意也。
次持明禁戒品第十五
時金剛手。為彼修真言行諸菩薩等。當有持明禁戒之法。猶未說是因緣。是以次復以偈問佛。故言諷誦也。然戒。西方音有二。一者此是修行戒也。謂凈身故須行之。尸羅。二者沒栗多。尸羅。戒有二。謂本性戒及制戒也。性戒。謂凈諸根今沒栗多須成就
【現代漢語翻譯】 現代漢語譯本 菩薩（Bodhisattva）：第八位是東北方的觀自在菩薩（Avalokiteśvara Bodhisattva）。應當知道這八個印相，都是毗盧遮那佛（Vairocana）的印相。例如東方的印相是寶幢佛（Ratnaketu Buddha）的印相，也是大日如來（Mahavairocana）的印相，其他的佛效仿這個印相（其次是依據已有的四個印相）。經文中接著告誡阿阇梨（Acharya，導師）應當傳授佛法，如果還沒有經過灌頂，一切都不得向其展示。其次，如果是調柔的人（指柔和善良順從而不急躁粗暴等），其次是勤奮精進能夠有堅固殊勝願望的人，指能夠發起勤奮精進，自己能夠發起無量大愿弘誓的人。其次是恭敬師長（指阿阇梨），如同《法華經》中以自身為床座等。又念及恩德的人（念及報答佛恩），清凈的人（內外都清凈），捨棄自身的人（如果爲了求法不惜身命，如雪山大士等），即使是進入曼荼羅（Mandala，壇城），也要有這樣的德行才可以為他說法，不得隨便向人展示。這是什麼原因呢？這是如來的秘密寶藏的關鍵，在所遊歷的地方不得隨意宣傳。這也是佛教告誡阿阇梨的。如果弟子的地位沒有得到許可等，當然不在話下，怎麼可以隨意亂說，讓別人輕視誹謗，自己招來無間地獄的大罪呢？六個月是舉例說明，最初六個月不成，再用六個月做，輾轉直到成功為止。如同說三個月，也可以照此理解。先持誦經六個月，如果沒有相，再經過六個月，如果有了相，才算作成就。如果秘密解釋，六個月是指清凈六根的緣故。說三個月，是爲了清凈身口意的緣故。 次持明禁戒品第十五 當時金剛手（Vajrapani），爲了那些修持真言的菩薩等，當有持明禁戒的法，還沒有說這個因緣，因此再次用偈頌問佛，所以說是諷誦。然而戒，西方音有兩種，一種是這是修行戒，指清凈自身所以需要修行。尸羅（Śīla），第二種是沒栗多（Mṛta）。尸羅，戒有兩種，一種是本性戒，一種是制戒。性戒，指清凈諸根，現在沒栗多需要成就。
【English Translation】 English version Bodhisattva: The eighth is Avalokiteśvara Bodhisattva in the northeast. It should be known that these eight mudras are all mudras of Vairocana. For example, the mudra of the east is the mudra of Ratnaketu Buddha, which is also the mudra of Mahavairocana, and other Buddhas imitate this mudra (secondly, based on the existing four mudras). The sutra then admonishes the Acharya (teacher) to impart the Dharma. If one has not been initiated, one must not show it to them. Secondly, if one is a gentle person (referring to being gentle, kind, obedient, and not impatient or violent), and secondly, if one is diligent and able to have firm and superior aspirations, referring to being able to initiate diligence and being able to make limitless great vows and oaths. Secondly, one should respect the teacher (referring to the Acharya), just as in the Lotus Sutra, one uses oneself as a bed. Also, one should be mindful of kindness (mindful of repaying the Buddha's kindness), be pure (both internally and externally), and sacrifice oneself (if one seeks the Dharma without cherishing one's life, like the great ascetic of Snow Mountain). Even if one enters the Mandala (sacred circle), one must have such virtues before one can preach to them, and one must not show it to others casually. What is the reason for this? This is the key to the secret treasure of the Tathagata, and one must not promote it arbitrarily wherever one goes. This is also the Buddha's teaching to the Acharya. If the disciple's position has not been approved, etc., it goes without saying that one cannot speak recklessly, causing others to despise and slander, and bringing upon oneself the great sin of Avici hell? Six months is an example. If it does not succeed in the first six months, do it again for six months, and so on until it succeeds. Just as it is said three months, it can be understood in the same way. First, recite the sutra for six months. If there is no sign, then go through another six months. If there is a sign, then it is considered accomplished. If it is secretly explained, six months means purifying the six senses. Saying three months is for purifying body, speech, and mind. Next, Chapter Fifteen on Holding Mantras and Precepts At that time, Vajrapani, for those Bodhisattvas who practice mantras, there should be the Dharma of holding mantras and precepts. Since the cause and condition for this has not yet been spoken, he again asked the Buddha in verses, so it is said to be chanting. However, there are two kinds of precepts in the Western language. One is that this is a practice precept, referring to the need to practice in order to purify oneself. Śīla, the second is Mṛta. Śīla, there are two kinds of precepts, one is the precept of inherent nature, and the other is the precept of regulation. The precept of nature refers to purifying the senses, and now Mṛta needs to be accomplished.
。故制之也。別後服風等也。如律因事制也。今課中戒是禁戒。或云制戒。皆是沒栗多也。是長時所持之戒。沒栗多是有時愿之戒。謂行者持誦時。或心一月乃至年歲等。此事了時此禁亦罷。故無大名也。今此問中具問二義也。先問云何明制戒。即上二種。云何發起。次問云何修行。謂知是已。修所隨所在方。云何修行得無著也。住處而修行之也。問中意者。諸法寂滅無相無有能修所修之相。若有所持即是有著。今云何于修行之中。而即無著得成大果故也。次問修行有時節不。如世間戒等則有時限。乃至聲聞受具則劑一形。今此明有限劑不也。然問意者。此戒既是從緣而得。即有始終。然寂滅法無有始終之別。云何相應。設令有智以何為限量也。複次云何持戒者增長威德。謂今依止何處云何修行。以何法而令此威德增長。同於如來一切威德成就也。又問持此戒時方也。問何時得離此等也。云何時方作業法非法等。當於何時而得離也。然佛戒者。即如來自然之慧。非時非方。離法及諸作業。今問何時。而得離此諸事入於一相也。時謂一月一年一日一時等限。方謂所住之處。何處可修宜在何處也。云何速得成(謂如上事)愿佛說其量。謂速疾事量也。既問終始。次問其量。問此離相之戒其量幾何而可得也。金剛手言。我已
【現代漢語翻譯】 現代漢語譯本：因此制定這些戒律。區別於後來的服風等情況。如同戒律是根據具體事件而制定。現在所說的課中戒是禁戒，或者說是制戒，都是沒栗多（Morita，戒律的名稱）。這是需要長期持守的戒律。沒栗多（Morita）是有時發願持守的戒律，指的是修行者在持誦時，或者心中默唸一個月乃至一年等時間。這件事結束后，這個禁戒也就結束了，所以沒有很大的名聲。現在這個問題中包含了兩種含義。首先問什麼是明制戒，就是指上面的兩種。什麼是發起？其次問如何修行，就是說知道這些之後，在所處的任何地方進行修行。如何修行才能達到無著的狀態呢？就是在居住的地方進行修行。問題中的意思是，一切諸法都是寂滅無相的，沒有能修和所修的分別。如果有所執著，那就是有著。現在問如何在修行之中，達到無著，從而成就大的果報呢？其次問修行是否有時間限制。如同世間的戒律等有時間限制，乃至聲聞受具足戒也有終身限制。現在問這種戒律是否有時間限制呢？然而問題中的意思是，這種戒律既然是從因緣而生，就有開始和結束。然而寂滅之法沒有開始和結束的分別，如何才能相應呢？假設有智慧，應該以什麼為準則呢？再次問，持戒者如何增長威德。就是說現在依靠什麼地方，如何修行，用什麼方法才能使這種威德增長，達到如同如來一切威德成就的境界呢？又問持這種戒律的時間和地點。問什麼時候才能脫離這些呢？問什麼時候，在什麼地方，作業法和非法等，才能脫離呢？然而佛的戒律，就是如來自然的智慧，沒有時間和地點的限制，脫離了法和各種作業。現在問什麼時候才能脫離這些事情，進入到一相之中呢？時間指的是一個月、一年、一天、一時等限制。地點指的是所居住的地方，什麼地方適合修行，應該在什麼地方修行呢？如何才能快速成就（指如上面的事情）？希望佛陀說出它的量。就是說快速成就的量。既然問了開始和結束，其次問它的量。問這種離相的戒律，它的量是多少才能得到呢？金剛手（Vajrapani，佛教護法神）說，我已經……
【English Translation】 English version: Therefore, these precepts are established. They are different from later situations like 'following the wind'. It's like precepts are established based on specific events. The 'precepts within a session' mentioned now are prohibitive precepts, or 'established precepts', all of which are Morita (name of a precept). These are precepts that need to be upheld for a long time. Morita is a precept that is vowed to be upheld at times, referring to practitioners reciting or silently reciting in their hearts for a month or even a year. When this matter is completed, this prohibition also ends, so it doesn't have a great reputation. Now this question contains two meanings. First, what is a clearly established precept, which refers to the two types mentioned above. What is the initiation? Second, how to practice, which means after knowing these, practice in any place where you are. How to practice to achieve a state of non-attachment? It is to practice in the place where you live. The meaning in the question is that all dharmas are quiescent and without characteristics, without the distinction of the able to practice and the practiced. If there is attachment, then there is attachment. Now it is asked how to achieve non-attachment in practice, thereby achieving great rewards? Secondly, it is asked whether there is a time limit for practice. Like worldly precepts, etc., there are time limits, and even Sravakas receiving full ordination have a lifetime limit. Now it is asked whether this precept has a time limit? However, the meaning in the question is that since this precept arises from conditions, it has a beginning and an end. However, the dharma of quiescence has no distinction between beginning and end, how can they be corresponding? Assuming there is wisdom, what should be the standard? Again, how does a precept holder increase their majesty and virtue? That is, where to rely on now, how to practice, and what method to use to increase this majesty and virtue, reaching the realm of achieving all the majesty and virtue of the Tathagata? It is also asked about the time and place for holding this precept. When can one get rid of these? When and where can one get rid of karmic actions, lawful and unlawful? However, the Buddha's precepts are the natural wisdom of the Tathagata, without limitations of time and place, free from dharma and various actions. Now it is asked when can one get rid of these things and enter into oneness? Time refers to limits such as a month, a year, a day, an hour, etc. Place refers to the place where one lives, where is suitable for practice, where should one practice? How to achieve quickly (referring to the above matters)? May the Buddha speak of its measure. That is, the measure of quick achievement. Since the beginning and end are asked, the next question is its measure. It is asked what is the measure of this precept of detachment to be obtained? Vajrapani (Buddhist Dharma Protector) said, I have already...
於過去先佛所。已了知此法。今為修真言行者。令彼未來世中。速得成就如來戒故。而發此問。非為有所他求及名利等。今我誠言此心。為人證知耶。唯以如來為證。而我深心唯佛自了知也。既已兩足尊為證。固請人中尊為我說也。此為未來眾生故。證者仁中尊。此即指佛也。如法相而證。故云如所證也。已上凡有五頌。是問也。時大日如來聞彼發問諸佛持明戒。故嘆言善哉善哉大勇猛。今佛以彼為一切眾生故問。是以還為一切眾生故而嘆之。勇者謂能除自他一切障故。又勤精進自心無有休息。處生死中而無厭倦。能除一切無明之怨。以此眾多義故名大勇猛也。猶行大愿求大法。起大行成大事。所謂普令一切眾生入佛知見。故名大士也。此有情者。梵正音索哆。是著義。猶世間人。深著身心不能暫離也。今菩提索哆亦爾。著此大菩提行。乃至無有一念休息放舍之心。故索哆也。又名薩埵是有情義。以于有情之中能修無上道。能荷負一切諸餘眾生。即是眾生中之無上故。名大有情也。眾生隨所執著義。今能自出復令他出。故名大有情也。以能持如來秘密故。名金剛手。又名大福德者。是佛嘆金剛手之功德其異名也。嘆其有福德者。即是積集如來功德也。今從此以下佛亦以偈答耳。所制戒殊勝先佛宣說者。佛又引佛為證。
【現代漢語翻譯】 現代漢語譯本：在過去諸佛之處，已經瞭解此法。現在爲了修行真言的人，令他們在未來世中，迅速成就如來的戒律，所以才發起此問。並非爲了其他所求以及名利等。現在我誠實地說出此心，為人證明知曉嗎？唯有以如來為證，而我深心唯有佛才能瞭解。既然已經有兩足尊（佛的尊稱）作為證明，所以懇請人中尊（佛的尊稱）為我說。這是爲了未來眾生的緣故，證明者是仁中尊，這裡是指佛。如實地相應於法相而證明，所以說如所證。以上總共有五頌，是提問的內容。 當時大日如來聽到金剛手菩薩發起關於諸佛持明戒的提問，所以讚歎說：『善哉善哉，大勇猛！』現在佛因為金剛手菩薩為一切眾生而提問，所以也爲了所有眾生而讚歎他。『勇』是指能夠去除自己和他人一切障礙。又勤奮精進，內心沒有休息，處於生死輪迴中而沒有厭倦，能夠去除一切無明的怨恨。因為這些眾多的意義，所以稱為『大勇猛』。猶如實踐大愿，尋求大法，發起大行，成就大事，所謂普遍地令一切眾生進入佛的知見，所以稱為『大士』。 這裡的『有情』，梵文正音是『索哆』（Sattwa），是執著的意思。猶如世間人，深深執著于身心，不能暫時離開。現在菩提薩埵（菩薩）也是這樣，執著于這大菩提行，乃至沒有一念休息和放舍之心，所以是『索哆』。又名『薩埵』（Sattwa），是有情的意思。因為在有情之中能夠修無上道，能夠荷負一切其餘眾生，即是眾生中的無上者，所以稱為『大有情』。眾生隨著所執著的意義，現在能夠自己解脫，並且令他人解脫，所以稱為『大有情』。 因為能夠持有如來的秘密，所以名為金剛手（Vajrapani）。又名『大福德者』，這是佛讚歎金剛手的功德的另一個名稱。讚歎他有福德，即是積聚如來的功德。現在從這裡以下，佛也用偈頌來回答。『所制戒殊勝，先佛宣說者』，佛又引用佛來作為證明。
【English Translation】 English version: In the presence of the Buddhas of the past, this Dharma has already been understood. Now, for those who practice mantra, to enable them to quickly attain the precepts of the Tathagata (another name for Buddha) in future lives, this question is asked. It is not for other desires, such as fame and profit. Now I sincerely speak this mind, can it be witnessed and known by others? Only the Tathagata can be the witness, and only the Buddha understands my deep heart. Since the Two-Footed Honored One (Tathagata) is the witness, I earnestly request the Honored One among humans (Tathagata) to speak for me. This is for the sake of future beings; the witness is the Honored One among the benevolent, referring to the Buddha. It is verified in accordance with the Dharma, hence it is said 'as witnessed'. The above five verses are the questions. At that time, the Mahavairocana Tathagata (name of a Buddha) heard Vajrapani (name of a Bodhisattva, meaning 'thunderbolt-bearer') ask about the Dharani (mantra) precepts held by all Buddhas, so he exclaimed, 'Excellent, excellent, Great Courage!' Now the Buddha asks because Vajrapani asks for the sake of all beings, so he also praises him for the sake of all beings. 'Courage' means being able to remove all obstacles for oneself and others. Also, being diligent and energetic, with no rest in the mind, being in the cycle of birth and death without weariness, and being able to remove all ignorance and resentment. Because of these many meanings, he is called 'Great Courage'. It is like practicing great vows, seeking the great Dharma, initiating great actions, and accomplishing great deeds, that is, universally enabling all beings to enter the Buddha's knowledge and vision, so he is called 'Great Being'. Here, 'sentient being' (有情) in correct Sanskrit is 'Sattwa', which means attachment. It is like worldly people, deeply attached to their body and mind, unable to leave them even for a moment. Now the Bodhisattva (菩提薩埵) is also like this, attached to this great Bodhi (enlightenment) practice, to the point of not having a single thought of rest or abandonment, so it is 'Sattwa'. Also named 'Sattva', which means sentient being. Because among sentient beings, one can cultivate the unsurpassed path, and can bear all other beings, that is, the unsurpassed among beings, so he is called 'Great Sentient Being'. Sentient beings follow the meaning of what they are attached to; now they can liberate themselves and also liberate others, so they are called 'Great Sentient Being'. Because he can hold the secrets of the Tathagata, he is named Vajrapani (金剛手). Also named 'Great Merit', this is another name for the Buddha praising Vajrapani's merits. Praising him for having merit is accumulating the merits of the Tathagata. Now from here onwards, the Buddha also answers with verses. 'The precepts established are supreme, proclaimed by the Buddhas of the past', the Buddha again uses the Buddha as proof.
此戒過去佛所說。我今亦如是說也。究竟之法古佛道同。故引此證明無二道也。明制戒發智。制戒正覺住者。由持此戒故。發起真言之行而得悉地也。即以住此持明戒故。即同正覺。正覺是佛之別名。以行如來所行道故。即同於佛也。以此修行故。今世人而得悉地之果。此答云何住戒也。佛意言。如佛所住之戒。行人亦當如是而住。即是三平等故。福智增長故。悉地得成也。自真言等起無疑慮者。當修禁戒若得等引者。自真實謂自持真言手印想于本尊。以專念故能見本尊。本尊者即是真實之理也。非但見本尊而已。又如實觀我之身即同本尊。故名真實也。此有三平等之方便。身即印也。語即真言也。心即本尊也。此三事觀其真實究竟皆等我。此三平等與一切如來三平等無異。是故真實也。行者修行時。佛海大會決定信得入。若有疑慮。則真言之行終不能成故重加誡勸令不生疑也。以無疑故而得等引。等引者。梵云三摩呬多。即以三平等法。引攝一切功德攝在自身。故言等引也。舉此三平等。即是普攝一切功德。照此三事究竟皆等攝入自身。名為等引。又定慧等合為一。名為等引。能住如此真實乃至等引。即是住佛戒也。菩提心法修學業果。若一相和合作業離戒。佛所得智不異。戒一切法得自在者。菩提心即是如來正因
【現代漢語翻譯】 現代漢語譯本 此戒是過去諸佛所說的，我現在也同樣這樣說。究竟的法則，過去諸佛的道是相同的，所以引用這個來證明沒有第二條道路。明白制定戒律是爲了啓發智慧。制定戒律，安住于正覺，是因為持守此戒的緣故，發起真言的修行而得到悉地（Siddhi，成就）。也就是因為安住於此持明戒的緣故，就等同於正覺。正覺是佛的別名，因為修行如來所修行的道路，就等同於佛。通過這樣的修行，今世的人就能得到悉地的果報。這是回答如何安住于戒律。佛的意思是說，如同佛所安住的戒律，修行人也應當像這樣安住，這就是三平等，所以福德和智慧增長，悉地得以成就。對於真言等的生起沒有疑慮的人，應當修習禁戒，如果得到等引（Samahita）。自真實是指自己持真言手印，觀想本尊（Istadevata，所尊奉的神祇），因為專心憶念的緣故能夠見到本尊。本尊就是真實的道理。不僅僅是見到本尊而已，又如實地觀照我的身體就等同於本尊，所以名為真實。這裡有三平等的方便：身即是印（Mudra，手印），語即是真言（Mantra，咒語），心即是本尊。這三件事觀察其真實究竟都是平等的。這三平等與一切如來的三平等沒有差異，所以是真實的。修行人在修行的時候，深信自己決定能夠進入佛海大會。如果有所疑慮，那麼真言的修行終究不能成功，所以再次加以告誡勸勉，使修行者不生疑慮。因為沒有疑慮的緣故而得到等引。等引，梵文是三摩呬多（Samahita），就是用三平等法，引攝一切功德攝入自身，所以說等引。舉出這三平等，就是普遍地攝取一切功德，照見這三件事究竟都是平等地攝入自身，名為等引。又，定和慧等同合一，名為等引。能夠安住于如此真實乃至等引，就是安住于佛的戒律。菩提心法修學業果，如果一相和合，合作事業，遠離戒律，（那麼）佛所得到的智慧就沒有差異。（因為）戒是一切法，得到自在，菩提心就是如來的正因。
【English Translation】 English version This precept was spoken by the Buddhas of the past. I also speak of it in the same way now. The ultimate Dharma is the same as the path of the ancient Buddhas. Therefore, I cite this to prove that there is no second path. Clarifying the establishment of precepts is to awaken wisdom. Establishing precepts and abiding in Right Enlightenment (Samyak-saṃbodhi) is because by upholding these precepts, one initiates the practice of mantra and attains Siddhi (accomplishment). That is, by abiding in this Vidyādhara (mantra-holder) precept, one is the same as Right Enlightenment. Right Enlightenment is another name for the Buddha. Because one practices the path walked by the Tathagata (Buddha), one is the same as the Buddha. Through this practice, people in this world can attain the fruit of Siddhi. This answers how to abide in the precepts. The Buddha's intention is that just as the Buddha abides in the precepts, practitioners should also abide in the same way. This is the Three Equalities, so merit and wisdom increase, and Siddhi is attained. Those who have no doubts about the arising of mantra, etc., should practice the precepts. If one attains Samahita (equanimity), 'self-truth' means holding the mantra mudra (hand gesture) and visualizing the Istadevata (chosen deity). Because of focused mindfulness, one can see the Istadevata. The Istadevata is the principle of truth. Not only does one see the Istadevata, but also one truly observes that one's own body is the same as the Istadevata, so it is called truth. Here, there is the expedient of the Three Equalities: the body is the mudra, speech is the mantra, and mind is the Istadevata. Observing the truth and ultimate equality of these three things, they are all equal to me. These Three Equalities are no different from the Three Equalities of all the Tathagatas, so it is truth. When practitioners practice, they are certain to enter the Buddha-ocean assembly. If there are doubts, then the practice of mantra will ultimately not succeed, so repeated admonitions are given to prevent doubts from arising. Because of no doubt, one attains Samahita. Samahita, in Sanskrit, means that with the Three Equalities, one draws in all merits and gathers them into oneself, so it is called Samahita. Raising these Three Equalities is to universally gather all merits, illuminating that these three things are ultimately equally gathered into oneself, called Samahita. Also, the equal union of Samatha (tranquility) and Vipassanā (insight) is called Samahita. Being able to abide in such truth, even to Samahita, is abiding in the Buddha's precepts. If the Bodhicitta (awakening mind) Dharma is cultivated, and karma is created with one aspect of harmony, and one is separated from the precepts, then there is no difference in the wisdom attained by the Buddha. (Because) the precepts are all Dharmas, one attains freedom, and Bodhicitta is the direct cause of the Tathagata.
(謂心王)法謂心法。即是一切地波羅蜜自在力等。以要言之。一切功德之法皆是也。此法皆是佛之眷屬。亦是菩提心之眷。屬。如花臺之有葉蕊也。此之妙果即同於佛。所謂業者。一向是善業。私謂即如來妙業也。以此修行等同於佛。從初發心乃至戒及業等。皆等同於佛。佛離一切相而住凈戒。所謂離諸相一切一味。若能如是離一切相而住于戒。此戒即是佛戒也。其所作業即佛業也。其所得之果即佛果也。以其一相無相離作業故。若行者分別此是戒此是持者此是所持法。以此不真實故。有所得故。即非持佛戒也。又此戒者。即是如來無師之慧也。由住如來智故。即於一切諸法而得自在。以於法自在故。照了一切眾生真實之性。亦能如實而利益之。令一切皆等於我也。由住此戒。攝一切法名自在。自在者即是攝取之義。謂自得法又能利他也。故次經云。有性義中通達是也。義者謂善利也。即所謂義利也。常無所著修行。則等瓦礫諸寶者。謂自得一切法自在亦利眾生。離於是法非法等種種差別之見。心無所住也。由無住故。等於粗惡及珍妙之寶。心無增減也。爾時行者觀五逆闡提。與如來功德等無有異。不生增減。何況余耶。若至觀於一切煩惱惡業與如來功德。不生取捨。況瓦礫之與金寶耶。次答持戒量。既有始者可時
【現代漢語翻譯】 現代漢語譯本： （關於心王）法指的是心法，也就是一切地波羅蜜（到達彼岸的方法）自在力等等。總而言之，一切功德之法都是。這些法都是佛的眷屬，也是菩提心的眷屬，就像花臺有葉和蕊一樣。這妙果就等同於佛。所謂業，一向是善業，我私下認為就是如來的妙業。用這來修行就等同於佛，從最初發心乃至戒律及行業等等，都等同於佛。佛遠離一切相而安住于清凈的戒律，也就是遠離諸相，一切都是一個味道。如果能這樣遠離一切相而安住于戒律，這戒律就是佛戒。他所做的業就是佛業，他所得到的果就是佛果，因為他以一相無相遠離作業的緣故。如果修行者分別這是戒，這是持戒者，這是所持的法，因為這種分別不真實，因為有所得，就不是持佛戒。而且這戒，就是如來無師自通的智慧。由於安住于如來的智慧，就能於一切諸法而得自在。因為對於法自在，就能照了一切眾生真實的本性，也能如實地利益他們，使一切都等於我。由於安住於此戒，攝取一切法名為自在。自在就是攝取的意思，就是自己得到法又能利益他人。所以經中說，在有性義中通達就是。義指的是善利，也就是所謂的義利。常常無所執著地修行，就等同於瓦礫和諸寶，指的是自己得到一切法自在也能利益眾生，遠離對於是法非法等等種種差別之見，心中沒有住所。因為沒有住所，就等於粗惡和珍妙的寶物，心中沒有增減。這時修行者觀察五逆（殺父、殺母、殺阿羅漢、破和合僧、出佛身血）闡提（斷善根的人），與如來的功德等同沒有差異，不生增減，何況其餘的呢？如果達到觀察一切煩惱惡業與如來的功德，不生取捨，何況瓦礫與金寶呢？接下來回答持戒的量，既然有開始就可以（有時）。
【English Translation】 English version: (Regarding the Mind-King) 'Dharma' refers to the Mind-Dharma, which encompasses all the powers of mastery over the Paramitas (methods of reaching the other shore), and so on. In short, it includes all meritorious Dharmas. These Dharmas are all the retinue of the Buddha, and also the retinue of the Bodhi-mind, just as a flower platform has leaves and a pistil. This wonderful fruit is equivalent to the Buddha. What is called 'Karma' is always good karma; I privately consider it to be the wonderful karma of the Tathagata (Thus Come One). Practicing with this is equivalent to the Buddha, from the initial aspiration of the mind to the precepts and actions, all are equivalent to the Buddha. The Buddha dwells in pure precepts, detached from all forms, which means being detached from all forms, everything is of one flavor. If one can dwell in the precepts detached from all forms in this way, these precepts are the Buddha's precepts. The karma one performs is the Buddha's karma, and the fruit one obtains is the Buddha's fruit, because one is detached from actions with the aspect of non-aspect. If a practitioner distinguishes this as a precept, this as the one who holds the precept, and this as the Dharma that is held, because this distinction is not real, because there is something obtained, then it is not holding the Buddha's precepts. Moreover, this precept is the Tathagata's wisdom without a teacher. Because one dwells in the Tathagata's wisdom, one obtains mastery over all Dharmas. Because one is at ease with the Dharma, one illuminates the true nature of all sentient beings, and can also benefit them truthfully, making everything equal to me. Because one dwells in this precept, embracing all Dharmas is called mastery. Mastery means embracing, that is, obtaining the Dharma oneself and also benefiting others. Therefore, the sutra says, 'To be thoroughly versed in the meaning of existence.' 'Meaning' refers to goodness and benefit, that is, so-called righteousness and benefit. Constantly practicing without attachment is equivalent to tiles and jewels, which means that one obtains mastery over all Dharmas oneself and can also benefit sentient beings, being detached from all kinds of differentiated views such as 'is Dharma' and 'is not Dharma,' with no dwelling in the mind. Because there is no dwelling, it is equal to coarse and precious treasures, with no increase or decrease in the mind. At this time, the practitioner observes the five rebellious acts (killing one's father, killing one's mother, killing an Arhat, disrupting the Sangha, shedding the blood of a Buddha) and Icchantikas (those who have severed their roots of goodness) as being equal to the Buddha's merits, without any difference, without any increase or decrease, let alone anything else. If one reaches the point of observing all afflictions and evil karma as being equal to the Buddha's merits, without any acceptance or rejection, let alone tiles and gold? Next, answering the measure of holding precepts, since there is a beginning, it can be (sometimes).
當終。故佛答言。乃至落叉見誦真言數。常應時月禁而竟者。如淺略有持真言戒。劑爾所持戒劑爾所持數。謂一遍十遍乃至落叉等。或一夜一月乃至年歲。故今此中佛。言當至落叉乃終竟也。落叉者。若淺略說是十萬遍。今此不爾。落叉是見也。若見實之時。此真言行即得終竟。不然無有中息之義。非如世持誦者劑爾所。爾所即求其淺末之效也。然此中持誦。應如上先作三等之方便。謂真言身印及觀本尊。見本尊時。其心相應而住。無有能動亂之者。又觀所持真言。從本尊心中流注而入其口。猶如花鬘無有間絕。即以如是佛之功德自滿其身。亦不從身更流出也。然將成滿時漸有相現。或如本部中說成就之相。或自身有種種疾苦而得瘳愈。或有諸小蟲之類不止其身。悅白清凈無諸垢穢。或先鈍根劣慧。而今逮得不忘總持。隨於一字能演多義。乃至合偈諷誦心無所礙。此是前相也。故佛言若見時乃竟。落叉是見義。亦是成就義也。行者心住三昧得見本尊。寂止正定。假使妙高山王崩壞震動。尚不能間動其心。或種種異相。如菩提場中可畏魔事。亦能安心不怖。乃至魔宮美妙婇女。亦不能傾動于其志令生雜念。何以故。以住真實戒之所持故。當知爾時去見道不遠也。或時一切所食之味乃至苦澀皆如甘露。以此緣故其身適悅。
粗弊五欲之味不能移之。是貪息相也。其瞋息相者。行人六根漸凈故。猶如行大曠野盛熱之時。日光沙礫鬱蒸之中。忽遇清泉而自灌洗。爾時諸忿害等所不能嬈也。複次等金石者。即是三平等也。月時數者。皆是持誦之限也。又落叉是垛義。如射中齊也。如首楞嚴文殊經習射義。若住諦理任運相應。是落叉義也。複次如上所云。一味一味真實之見難信難解。如來複以異方便世間持誦之法。而助真實見。故次說六月持誦法。然皆是秘密究竟。與前不異也。其第一月當觀金剛。是方漫荼羅黃色也。觀其自身而坐此中。即以自身而作阿字。其a 字正方黃色。當令內身充滿無缺。舉體皆是此字也。當結五股金剛印。不須持數珠。其印作虛心合掌。雙屈二水。以右加左相句掌中。二空雙併出。二風句屈向中指背。即是金剛手印也。當於一月中。但服乳不食余物。但觀所持真言從臍而出從鼻而入。如調喘息無異。爾時但觀以此真言而為喘息也。其色亦黃。若觀真言。即以一一句為一息。若觀種子字。但無間作息也。雖云一月。然一十一百乃至一落叉月等要以見為限。複次一者即是一相一味之義也。見此名滿一月。次第二月住於水輪。其輪圓而白色。自想身在中。如上方便手作蓮華印。二地二空聚為臺。餘三指開敷。令火風稍合相
【現代漢語翻譯】 現代漢語譯本 粗糙鄙陋的五欲之樂無法轉移他的心。這就是貪慾止息的相狀。而瞋恚止息的相狀是，修行人的六根逐漸清凈，就像行走在廣闊荒野，盛夏酷熱之時，在日光沙礫蒸騰之中，忽然遇到清澈的泉水而自我灌洗。那時各種忿怒傷害等都不能侵擾他。其次，『等金石者』，就是三平等。『月時數者』，都是持誦的期限。還有，『落叉』是『垛』的意思，如同射箭命中目標。如同《首楞嚴經》中文殊菩薩習射的意義。如果安住于諦理，任運相應，就是『落叉』的意義。再次，如上面所說，一味一味真實的見解難以置信難以理解。如來又以不同的方便法，世間持誦的方法，來幫助真實的見解。所以接著說六月持誦法。然而這些都是秘密究竟的，與前面的沒有不同。第一個月應當觀想金剛（Vajra，一種法器，象徵堅不可摧的智慧），是方形壇城，黃色。觀想自身坐在此中。就以自身作為阿（A）字。這個a 字是正方形的，黃色，應當讓它充滿內在身體，沒有缺失。全身都是這個字。應當結五股金剛印。不需要持念珠。這個手印做成虛心合掌，雙屈兩個水指（小指），用右水指加在左水指上，相句在掌中，兩個空指（拇指）雙雙併出，兩個風指（食指）句屈向中指背。這就是金剛手印。應當在一個月中，只喝牛奶不吃其他東西。只觀想所持的真言從臍部而出，從鼻孔而入。如同調整呼吸一樣。那時只觀想用這個真言作為呼吸。它的顏色也是黃色。如果觀想真言，就以一句一句作為一個呼吸。如果觀想種子字，就無間斷地作為呼吸。雖然說一個月，然而十個月，一百個月，乃至一百萬個月等，要以見到為期限。再次，『一』就是一相一味的意義。見到這個，名叫圓滿一個月。接下來第二個月，安住於水輪。這個輪是圓形而白色的。自己觀想身體在其中。如上面的方便，手作蓮華印。兩個地指（無名指）和兩個空指（拇指）聚在一起作為臺座，其餘三個手指打開舒展，令火指（中指）和風指（食指）稍微合在一起。
【English Translation】 English version The coarse and base taste of the five desires cannot move him. This is the aspect of the cessation of greed. The aspect of the cessation of anger is that the practitioner's six senses gradually become pure, like walking in a vast wilderness, in the scorching heat of summer, amidst the steaming sunlight and sand, suddenly encountering a clear spring and self-ablution. At that time, various angers and harms cannot disturb him. Secondly, 'equal to gold and stone' refers to the three equalities. 'Months and times' are all the limits of recitation. Also, 'Laksha' (Lakṣa) means 'target', like hitting the target in archery. It is like the meaning of Mañjuśrī's practice of archery in the Shurangama Sutra. If one abides in the true principle and spontaneously corresponds, that is the meaning of 'Laksha'. Furthermore, as mentioned above, the true view of one taste, one taste is difficult to believe and difficult to understand. The Tathagata again uses different expedient methods, the worldly methods of recitation, to assist the true view. Therefore, the six-month recitation method is discussed next. However, these are all secret and ultimate, and not different from the previous ones. In the first month, one should contemplate Vajra (a ritual object symbolizing indestructible wisdom), which is a square mandala, yellow in color. Contemplate oneself sitting in it. Then take oneself as the letter A. This letter A is square and yellow, and should fill the inner body completely, without any deficiency. The whole body is this letter. One should form the five-pronged Vajra mudra. No need to hold prayer beads. This mudra is made with hollow palms together, double bending the two water fingers (little fingers), with the right water finger added to the left water finger, mutually hooking in the palm, the two air fingers (thumbs) emerging together, the two wind fingers (index fingers) bending towards the back of the middle finger. This is the Vajrapani mudra. During one month, one should only drink milk and not eat other things. Only contemplate the mantra being recited coming out from the navel and entering from the nostrils. Like adjusting breathing without difference. At that time, only contemplate using this mantra as breathing. Its color is also yellow. If contemplating the mantra, then take each sentence as one breath. If contemplating the seed syllable, then continuously make it the breath. Although it is said to be one month, however, ten months, one hundred months, or even one hundred thousand months, etc., should be limited by seeing. Furthermore, 'one' is the meaning of one aspect, one taste. Seeing this is called completing one month. Next, in the second month, abide in the water wheel. This wheel is round and white. Visualize oneself in the middle. As in the above expedient, make the lotus mudra with the hands. The two earth fingers (ring fingers) and the two air fingers (thumbs) gather together as a pedestal, the remaining three fingers open and spread out, causing the fire finger (middle finger) and the wind finger (index finger) to slightly join together.
並。即前觀音印也。觀其身作va 嚩字。色白。亦以白真言為出入息。問為觀尊va 字耶。為本所持種子作白色耶。是月結蓮花印。於二月中但服水而已。余皆不食。所謂服水者但以此真言水入息白乳之字為食也。行者若相應時自得法味。持不復有他食想。但法喜味而充滿身耳。嚴備謂于中坐也。爾時但觀此字。不觀本尊像也。第三月在火輪中。謂三角赤漫荼羅。住勝上火輪也。觀在其中以其啰字為身也。作慧刀印。謂三補吒合掌。屈二風捻二空也。其出入息赤色。三月義如前。謂三月三十日三千日等。以見為限也。此三月中不求一切食。謂不得乞食等。若有施來者。得隨意食之。無人施與則不食。但以啰字為食耳。以此方便燒一切罪障。令無有餘也。以此義故一切暗盡明成。謂佛慧明也。備謂備具用此印也。第四月在風輪中。是側月也(與上同)其中色黑。用ha 訶字為身。出入息等如上說。此一月中。但飲風而住不食一切食也。此飲風。亦是以訶字出入息為食。非如外道飲氣而生也。當作轉法輪印。此即是反手相叉。前所作者也。此難作者。第五月從金輪至水同等諸佛。處金剛水輪中。謂作方黃漫荼羅。內有圓白漫荼羅。身坐其中。臍以下黃。中以上白中也。不作印。用阿嚩二字。余如上。此五月中不得食
【現代漢語翻譯】 現代漢語譯本： 這是之前的觀音印。觀想自身變為va（嚩）字，顏色是白色。也用白色的真言作為出入息。問：是觀想尊va（嚩）字呢？還是把本來所持的種子字觀想成白色呢？這是月結蓮花印。在第二個月中只喝水，其餘的都不吃。所謂喝水，就是用這個真言水，把入息的白乳之字作為食物。修行者如果相應時，自然會得到法味。持咒時不再有其他的食物的想法，只有法喜的滋味充滿全身。『嚴備』是指在其中端坐。這時只觀想這個字，不觀想本尊的形象。第三個月在火輪中，指的是三角形的紅色曼荼羅，住在殊勝的火輪中。觀想自身是其中的啰字。做慧刀印，就是三補吒合掌，彎曲兩個風指，捻住兩個空指。出入息是紅色。『三月義如前』，指的是三個月、三十天、三千天等，以見到（某種景象）為期限。這三個月中不尋求任何食物，就是不得乞食等。如果有人施捨，可以隨意吃。如果沒有人施捨，就不吃。只以啰字為食物。用這種方法燒掉一切罪障，使之沒有剩餘。因為這個緣故，一切黑暗消失，光明成就，指的是佛的智慧光明。『備』指的是完備地使用這個印。第四個月在風輪中，是側月（與上面相同），其中顏色是黑色。用ha（訶）字作為自身。出入息等如上面所說。這一個月中，只飲風而住，不吃任何食物。這個飲風，也是以訶字出入息作為食物，不是像外道那樣飲氣而生。要做轉法輪印，就是反手相叉，之前所做的那個。這個難以做到。第五個月從金輪到水，與諸佛相同，處在金剛水輪中，就是做方形的黃色曼荼羅，內有圓形的白色曼荼羅，身體坐在其中，臍以下是黃色，臍以上是白色。不做印，用阿（阿）嚩（嚩）二字，其餘的如上面所說。這五個月中不得食。
【English Translation】 English version: This is the previous Guanyin (Avalokiteśvara) mudra. Visualize your body as the va (嚩) syllable, its color is white. Also use the white mantra as the in-breath and out-breath. Question: Is it visualizing the venerable va (嚩) syllable? Or visualizing the seed syllable that is originally held as white? This is the lunar lotus mudra. In the second month, only drink water, and do not eat anything else. The so-called drinking water is to use this mantra water, taking the white milk syllable of the in-breath as food. If the practitioner is in harmony, he will naturally obtain the taste of Dharma. When holding the mantra, there will be no other thoughts of food, only the taste of Dharma joy will fill the whole body. 'Fully prepared' means sitting upright in it. At this time, only visualize this syllable, do not visualize the image of the deity. In the third month, in the fire wheel, it refers to the triangular red mandala, residing in the supreme fire wheel. Visualize your body as the ra syllable within it. Make the wisdom sword mudra, which is the samputa (three-fold) joined palms, bending the two wind fingers, pinching the two space fingers. The in-breath and out-breath are red. 'The meaning of three months is as before' refers to three months, thirty days, three thousand days, etc., with seeing (a certain vision) as the limit. In these three months, do not seek any food, which means not begging for food, etc. If someone gives alms, you can eat it at will. If no one gives alms, then do not eat. Only take the ra syllable as food. Use this method to burn away all sins and obstacles, so that there is nothing left. Because of this reason, all darkness disappears and light is achieved, which refers to the light of Buddha's wisdom. 'Prepared' means fully using this mudra. In the fourth month, in the wind wheel, it is the side moon (the same as above), its color is black. Use the ha (訶) syllable as your body. The in-breath and out-breath are as described above. In this month, only live by drinking wind, and do not eat any food. This drinking wind is also taking the ha syllable in-breath and out-breath as food, not like the heretics who live by drinking air. You should make the turning the Dharma wheel mudra, which is crossing the hands in reverse, the one made before. This is difficult to do. In the fifth month, from the gold wheel to the water, the same as all the Buddhas, residing in the Vajra water wheel, which is making a square yellow mandala, with a round white mandala inside, the body sitting in it, the part below the navel is yellow, and the part above the navel is white. Do not make a mudra, use the a (阿) and va (嚩) syllables, the rest is as described above. In these five months, you must not eat.
。盡不食。謂斷一切食。但以二真言作出入息為食也。自五月以來。修無著離我之行。同於一相寂滅。即同佛也。次第六月處風火輪除一切障。亦是風輪中有火輪。準上事知。下是風臍以上是火。用訶羅為食。得與不得亦一切不食也。迄舍利養。次佛說其功德。行者以此方便行故。一切梵釋龍鬼八部。遠而敬禮共所守護。來至其前作奉教命。乃至藥神等亦來。問其所欲而奉給之。諸持明仙住其左右。一切惡鬼羅剎七母等為人害者。亦遠而敬禮。見其身如大劫之火威光猛盛。隨一切善愿自在成就。諸為障者皆不得便。猶如大吉祥金剛觀音文殊等。無有異也。
次阿阇梨真實智品第十六
上雖廣說阿阇梨弟子之相。及方便作漫荼羅度弟子等。爾時執金剛。次復請問大日世尊。諸漫荼羅真言之心。然是中阿阇梨真實之相。猶未廣說。今者金剛手。為滿足其義味故。更次復問。云何是一切真言之心。為持何法以何方便而得阿阇梨名。又誦持何等心真言。而得阿阇梨名也。次佛以金剛手。能建立一切眾生善根滿彼真言行故。而觀此發問悅可其心。故嘆也。知彼眾心所欲聞法。而問之。故令歡喜也。尾扶是佛之別名。亦是法王義。謂聲便故用此音說也。又復此中真言心者。此心梵音汗票馱之心。即是真實心也。從前以
【現代漢語翻譯】 現代漢語譯本：完全不進食，意味著斷絕一切食物。只是用兩種真言作為出入息的食糧。自從五月以來，修習無執著、遠離自我的行為，與同一相寂滅相同，也就是與佛相同。接下來六月處於風火輪，去除一切障礙。也是風輪中有火輪。參照上面的事情可知，下面是風，臍以上是火。用訶羅（Hara）為食，得到與否也完全不進食。直到舍利供養。接下來佛說其功德，修行者用這種方便修行，一切梵天、釋天、龍、鬼八部，遠遠地敬禮，共同守護。來到他的面前聽從教命，乃至藥神等也來，詢問他想要什麼而奉獻給他。諸位持明仙人住在他的左右。一切惡鬼、羅剎、七母等害人者，也遠遠地敬禮。看到他的身體如大劫之火，威光猛烈盛大。隨著一切善愿自在成就。諸位設定障礙者都不能得逞。猶如大吉祥金剛、觀音、文殊等，沒有差異。 接下來是阿阇梨真實智品第十六 上面雖然廣泛地說了阿阇梨（Acharya，導師）弟子的相貌，以及方便製作曼荼羅（Mandala，壇城）度化弟子等。這時執金剛（Vajrapani，金剛手菩薩）。再次請問大日世尊（Mahavairocana，大日如來），諸位曼荼羅真言的心要。然而這其中阿阇梨真實的相貌，還沒有廣泛地說。現在金剛手（Vajrapani），爲了滿足其中的意義，再次提問。什麼是所有真言的心要？憑藉持有什麼法，用什麼方便才能得到阿阇梨（Acharya）的名字？又誦持什麼心真言，才能得到阿阇梨（Acharya）的名字呢？接下來佛因為金剛手（Vajrapani）能夠建立一切眾生的善根，滿足那些真言的修行，而觀察到他的提問，悅可他的心意，所以讚歎他。知道他們心中想要聽聞的佛法，而提問，所以令他們歡喜。尾扶（Vibhu）是佛的別名，也是法王的意思。因為聲音方便所以用這個音來說。又，這裡面真言的心，這個心梵音汗票馱（Hridaya）的心，就是真實心。
【English Translation】 English version: Completely not eating, meaning to cut off all food. Only using two mantras as nourishment for inhalation and exhalation. Since May, practicing non-attachment and selflessness, being the same as the one-aspect quiescence, which is the same as the Buddha. Next, in June, being in the wind-fire wheel, removing all obstacles. It is also that there is a fire wheel in the wind wheel. Referring to the above matters, it can be known that below is wind, and above the navel is fire. Using Hara (Hara) as food, whether obtained or not, one completely does not eat. Until the relics are offered. Next, the Buddha speaks of its merits, that practitioners, using this expedient practice, all Brahma, Shakra, dragons, and the eight classes of ghosts, from afar respectfully salute and jointly protect. Coming before him to obey instructions, even Yaksha gods also come, asking what he desires and offering it to him. All Vidyadharas (Vidyadhara, mantra-holders) dwell on his left and right. All evil ghosts, Rakshasas, the seven mothers, and others who harm people, also respectfully salute from afar. Seeing his body like the fire of a great kalpa, his majestic light fierce and great. According to all good wishes, freely accomplished. All those who create obstacles cannot succeed. Like the Great Auspicious Vajra, Avalokiteshvara, Manjushri, etc., there is no difference. Next is the sixteenth chapter, 'Acharya's Real Wisdom'. Although the above extensively described the characteristics of the Acharya (Acharya, teacher) and disciples, and the expedient making of Mandalas (Mandala, sacred circles) to liberate disciples, etc. At this time, Vajrapani (Vajrapani, the Diamond Hand Bodhisattva) again asked the World Honored Mahavairocana (Mahavairocana, the Great Sun Buddha), the essence of the mantras of all Mandalas. However, the true characteristics of the Acharya (Acharya) in this have not been extensively described. Now Vajrapani (Vajrapani), in order to fulfill the meaning therein, asks again. What is the essence of all mantras? By holding what Dharma, and by what means, can one obtain the name of Acharya (Acharya)? And by reciting and holding what heart mantra can one obtain the name of Acharya (Acharya)? Next, the Buddha, because Vajrapani (Vajrapani) is able to establish the roots of goodness of all beings and fulfill the practice of those mantras, and observing his question, pleased his mind, therefore praised him. Knowing that they want to hear the Dharma, and asking, therefore making them happy. Vibhu (Vibhu) is another name for the Buddha, and also means Dharma King. Because of the convenience of sound, this sound is used to say it. Also, the heart of the mantra here, this heart, the Sanskrit sound Hridaya (Hridaya), is the true heart.
來皆是偈問答。今亦偈也。次答言秘密中最者。真言智者。謂智中智之無上無過也。今我將說此法。汝宜一心諦聽也。次云佛子善哉善哉大有情者。佛嘆金剛手。欲令彼大眾生歡喜故。如是說言。謂隨問答。秘有之相最秘相也。從心真言所生智。此最為大。所謂一切心者即阿字也。以一切言音皆從此字為首。若無此阿聲。即離一切之語無有可說。當知但開口聲。即是a 阿字之聲也。上文俄若拏那麼(並上聲)雖云離阿聲。然阿有內外。若外聲雖無。然不得離阿字內聲。內聲者即謂喉中阿聲也。當知此阿。即是一切法本不生義。若能如是照了本體不生離因果者。即得常住不生也。此心真言即是無量義處。遍生一切世出世間之法。離一切戲。于諸戲論永息而巧妙智生。此智即是奢摩他毗缽舍那之智。從此智有無量慧方便生。以離分別戲論故。遍一切處也。巧妙智者。即是一切智智之別名也。何等秘密主。云何阿字。是一切真言心也。一切真言心者。佛又自徴問而答也。然此阿字即同種子。如世間。佛兩足尊說阿字名種子。種子能生多果。一一復生百千萬數。乃至展轉無量不可說也。然見子識果。因既如此。當知果必如之。今此阿字亦如是。從此根本無師自然之智。一切智業從之而生也。布諸支分者。支分即是自心也。由
【現代漢語翻譯】 現代漢語譯本： 這些都是用偈頌形式進行的問答。現在也是用偈頌的形式。接下來回答說，在秘密之中最秘密的是真言智者，指的是智慧中最高的智慧，沒有可以超越的。現在我將要說這個法，你們應該一心一意地仔細聽。接下來又說『佛子，善哉！善哉！大有情者』，這是佛在讚歎金剛手（Vajrapani，菩薩名），想要讓那些大眾生歡喜的緣故。像這樣說，是隨著問答，秘密的相是最秘密的相。從心真言所生的智慧，這是最為廣大的。所謂一切心，就是指『阿』字（a，梵文字母）。因為一切的言語音都是從此字開始的。如果沒有這個『阿』聲，那麼離開一切的語言就沒有可以說的。應當知道，只要開口發聲，就是『阿』字的聲音。上文說的『俄若拏那麼』（o ra na ma，梵文短語，並用上聲發音），雖然說是離開了『阿』聲，但是『阿』有內外之分。如果外在的聲音雖然沒有，但是不能離開『阿』字的內在聲音。內在的聲音就是指喉嚨中的『阿』聲。應當知道，這個『阿』就是一切法本不生的意義。如果能夠像這樣照見本體不生，遠離因果，就能得到常住不生。這個心真言就是無量義之處，普遍產生一切世間和出世間的法，遠離一切戲論，對於各種戲論永遠止息，而巧妙的智慧產生。這個智慧就是奢摩他（samatha，止）和毗缽舍那（vipasyana，觀）的智慧。從這個智慧產生無量的智慧和方便，因為遠離分別戲論的緣故，遍及一切處。巧妙智，就是一切智智（sarvajna-jnana，佛的智慧）的別名。什麼是秘密主（guhyapati，金剛手菩薩的稱號）？什麼是『阿』字？『阿』字是一切真言的心。一切真言的心，是佛又自己提問然後自己回答。然而這個『阿』字就像種子一樣，如同世間一樣。佛，兩足尊（dvipada-srestha，佛的稱號）說『阿』字名為種子。種子能夠產生很多果實，每一個果實又產生百千萬數，乃至輾轉無量不可說。既然看到種子就能認識果實，原因既然是這樣，應當知道結果必定也是這樣。現在這個『阿』字也是這樣，從此根本無師自然之智，一切智業從此而生。布諸支分，支分就是指自己的心。由於
【English Translation】 English version: These are all questions and answers in the form of verses. Now it is also in the form of verses. Next, the answer says that the most secret among secrets is the 'Jnani of True Words' (mantra-jnani), referring to the highest wisdom, unsurpassed and without equal. Now I am about to speak this Dharma, you should listen attentively with one mind. Next, it says 'Buddha-child, well done! Well done! Great sentient being', this is the Buddha praising Vajrapani (Vajrapani, a Bodhisattva), wanting to make those great sentient beings happy. Saying it like this, following the questions and answers, the secret aspect is the most secret aspect. The wisdom born from the heart's true words, this is the greatest. The so-called 'all hearts' refers to the letter 'A' (a, Sanskrit letter). Because all speech and sounds begin with this letter. If there is no 'A' sound, then apart from all language, there is nothing that can be said. It should be known that as soon as one opens one's mouth to make a sound, it is the sound of the letter 'A'. The text above, 'o ra na ma' (o ra na ma, a Sanskrit phrase, pronounced with rising tones), although it says it is apart from the 'A' sound, 'A' has inner and outer aspects. Although the outer sound may not be there, one cannot be separated from the inner sound of the letter 'A'. The inner sound refers to the 'A' sound in the throat. It should be known that this 'A' is the meaning of the non-origination of all dharmas. If one can illuminate the non-origination of the essence and be free from cause and effect, one can attain permanence and non-origination. This heart's true word is the place of immeasurable meaning, universally producing all worldly and other-worldly dharmas, free from all playfulness, with all playful discussions ceasing forever, and skillful wisdom arising. This wisdom is the wisdom of Samatha (samatha, calming) and Vipasyana (vipasyana, insight). From this wisdom, immeasurable wisdom and skillful means arise, because it is free from discriminating playfulness, pervading all places. Skillful wisdom is another name for Sarvajna-jnana (sarvajna-jnana, the wisdom of the Buddha). What is the Guhyapati (guhyapati, title of Vajrapani Bodhisattva)? What is the letter 'A'? The letter 'A' is the heart of all true words. The heart of all true words is the Buddha asking and answering himself again. However, this letter 'A' is like a seed, just like in the world. The Buddha, the Dvipada-srestha (dvipada-srestha, title of the Buddha) says that the letter 'A' is called a seed. A seed can produce many fruits, and each fruit produces hundreds of thousands, even countless and unspeakable numbers. Since seeing the seed allows one to recognize the fruit, and the cause is like this, it should be known that the result must also be like this. Now this letter 'A' is also like this, from this fundamental, uninstructed, natural wisdom, all wisdom-deeds arise from it. Spreading the limbs, the limbs refer to one's own heart. Due to
此心即攝一切身份。離心無身離身無心。亦同于阿字。故互文也。若布此者即同諸佛。謂從字有果果即是佛。能正遍知故名為正覺。由識此字之理性故。得如來名。此字之理性者。即是此心本不生之義。是故一切如是。謂皆同阿字。皆是諸真言也。及安住支分。謂雖加諸字。亦有阿字在中也。又遍住于支分阿字為心。如人有心能遍支分。此心皆受苦樂。阿字亦遍一切支分也。然即是此心本不生之義。佛兩足尊說。是故一切支分安住。支分佈。如相應依法一切遍授者。次勸行者當布支分中。謂布在心上也。梵云阿伽羅。阿字遍一切字。若無阿字則字不成。要有阿字。若字無頭即不成字。阿為頭也。遍謂遍一切。一切有事理。謂言說理證。真言理皆遍。故重云一切也。此阿者。如人身支分及內心。此阿一切遍也。若布一切字。無身心即支分不具也。是身支分也。依法如理是布一切處。遍謂遍佈也。雖未能遍佈一切字。以此阿字為初首。即是遍佈一切諸字也。然此阿字。能說一切世間語言。復因此語言。得解一切出世之理也。所以者何。要因此阿字。生一切世間之語言。然此語言不離阿字。以不離阿字故。即知是不離於法體不生。是故因阿字門。是有世間一切法。因世間一切法。得悟阿字門也。又以此心即是遍於一切身份。
【現代漢語翻譯】 現代漢語譯本： 此心即包含一切身份。離開心就沒有身，離開身也沒有心。這也等同於『阿』字（A字，梵文字母，代表宇宙初始之聲，也代表不生不滅的真如自性）。所以是互文的說法。如果能布此『阿』字，就等同於諸佛。意思是說，從『阿』字生出果，果就是佛。因為能正確普遍地知曉一切，所以名為正覺。由於認識到此『阿』字的理性，所以得到如來之名。此『阿』字的理性，就是此心本不生之義。因此一切都是這樣，意思是都等同於『阿』字，都是諸真言（mantra，具有神秘力量的咒語）。以及安住于支分（limbs，身體各部分），意思是即使加上諸字，也有『阿』字在其中。又普遍安住于支分，『阿』字為心。如同人有心能遍及支分，此心感受一切苦樂，『阿』字也遍及一切支分。然而這就是此心本不生之義。佛兩足尊（Buddha, the Honored One with Two Feet）所說。因此一切支分安住。支分佈，如相應依法一切遍授者，接下來勸導修行者應當布在支分中，意思是布在心上。梵語是阿伽羅（Akara，梵文字母）。『阿』字遍一切字，如果沒有『阿』字，字就不能成立。一定要有『阿』字。如果字沒有頭，就不能成為字，『阿』字就是頭。遍，意思是遍一切。一切有事理，意思是言說理證，真言理都遍。所以重複說一切。此『阿』字，如同人身支分及內心，此『阿』字一切遍及。如果布一切字，沒有身心，就是支分不具足。這是身支分。依法如理是布一切處。遍，意思是遍佈。即使未能遍佈一切字，以此『阿』字為最初，就是遍佈一切諸字。然而此『阿』字，能說一切世間語言，又因此語言，得以理解一切出世之理。為什麼呢？要因此『阿』字，生一切世間之語言。然而此語言不離『阿』字。以不離『阿』字故，即知是不離於法體不生。因此因『阿』字門，是有世間一切法。因世間一切法，得悟『阿』字門。又以此心即是遍於一切身份。
【English Translation】 English version: This mind encompasses all bodily parts. Without the mind, there is no body; without the body, there is no mind. This is also equivalent to the 'A' syllable (Akara, the first letter in Sanskrit, representing the primordial sound of the universe and the unborn, undying nature of reality). Therefore, it is a reciprocal statement. If one can spread this 'A' syllable, it is equivalent to all Buddhas. This means that from the 'A' syllable, fruit arises, and that fruit is the Buddha. Because it can correctly and universally know everything, it is called Perfect Enlightenment. Because one recognizes the rationality of this 'A' syllable, one obtains the name Tathagata (Thus Come One, another name for the Buddha). The rationality of this 'A' syllable is the meaning of the unborn nature of this mind. Therefore, everything is like this, meaning everything is equivalent to the 'A' syllable, and all are mantras (sacred sounds or phrases with transformative power). And abiding in the limbs (parts of the body), meaning that even if other syllables are added, the 'A' syllable is still within them. Furthermore, the 'A' syllable universally abides in the limbs as the heart. Just as a person has a heart that can pervade the limbs, and this heart experiences all suffering and joy, the 'A' syllable also pervades all limbs. However, this is the meaning of the unborn nature of this mind. As spoken by the Buddha, the Honored One with Two Feet. Therefore, all limbs abide. The distribution of limbs, such as those who appropriately and lawfully universally impart everything, next advises practitioners to spread it within the limbs, meaning to spread it upon the heart. In Sanskrit, it is Akara (the Sanskrit letter). The 'A' syllable pervades all syllables; without the 'A' syllable, a syllable cannot be established. There must be an 'A' syllable. If a syllable has no head, it cannot become a syllable; the 'A' syllable is the head. Pervades means pervades everything. Everything has phenomena and principle, meaning that verbal explanations, logical proofs, and the principles of mantras all pervade. Therefore, it is repeated that it is everything. This 'A' syllable is like the limbs and inner heart of a person's body; this 'A' syllable pervades everything. If one spreads all syllables but lacks body and mind, then the limbs are incomplete. This refers to the bodily limbs. To spread everywhere according to the Dharma and principle. Pervades means to spread everywhere. Even if one cannot spread all syllables, by taking this 'A' syllable as the beginning, it is equivalent to spreading all syllables. However, this 'A' syllable can speak all worldly languages, and through these languages, one can understand all transcendental principles. Why is this so? Because from this 'A' syllable, all worldly languages arise. However, these languages do not depart from the 'A' syllable. Because they do not depart from the 'A' syllable, it is known that they do not depart from the unborn nature of the Dharma body. Therefore, through the 'A' syllable gate, there are all worldly phenomena. Through all worldly phenomena, one can awaken to the 'A' syllable gate. Furthermore, this mind is what pervades all bodily parts.
是故隨布在於身之支分。即是依法如理過布諸支分也。是故遍一切字。亦遍一切身之內外也。故今遍應理。是相和合義。猶阿字遍一切字故。即是和合也。即哩比字加於阿字也。然迦字等。若口無阿字之聲。則不成字。當知此字本無言德名字。因阿字而得有也。如人無頭即一切支分皆死。此迦字等亦如是。若不以阿字為頭。即不成亦不名字也。故阿字為命也。哩比得伊伊等三昧聲。亦因定發起也。假令迦字若無阿。但于喉中作短裓聲。道迦字不成也。以加阿字即成迦故。當知阿字不生。迦是無作。其義即是相應和合成。他效此。經文是故此能遍諸身。能生種種。此種種是毗濕縛。謂巧也。能生種種不思議法也。能遍一切身份也。然字者梵有二音。一名阿剎羅也是根本字也。二者哩比鞞。是增加字也。根本者即是本字。如阿字最初二音。即是根本也。次從伊(上)伊乃至烏奧凡十二字。是從生增加之字。悉皆是女聲。其根本字是男聲也。男聲是慧義女聲是定義也。其根本字遍一切處。次諸增加字亦有遍一切處。根本增加不相異也。皆以根本字型有本而加點畫。是故根本增加不一不異。猶如器中盛水。因器持水水不離器。此亦如是。更相依持能遍內外也。相應者梵音瑜祇。即阿字義。相應即是瑜祇之義也。非但阿字遍一切
【現代漢語翻譯】 現代漢語譯本 因此，隨布在於身體的各個部分，就是依法如理地遍佈于各個部分。所以，遍一切字，也遍一切身之內外。因此，現在遍應理，是相和合之義，猶如阿字遍一切字一樣，就是和合之義。即哩比字加於阿字之上。然而，迦字等，如果口中沒有阿字的聲音，則不成字。應當知道此字本來沒有言語德能和名字，因為阿字才得以存在。如同人沒有頭，則一切支分都會死亡，此迦字等也是如此。如果不以阿字為頭，則不成字，也沒有名字。所以，阿字是命。哩比得伊伊等三昧之聲，也是因為禪定發起。假使迦字如果沒有阿，只是在喉嚨中發出短促的聲音，說迦字是不成的。因為加上阿字就成了迦，應當知道阿字不生，迦是無作，其義就是相應和合成，他人效仿此。經文說因此它能遍佈諸身，能生種種。此種種是毗濕縛(Vishva)，意思是巧妙。能生種種不可思議之法。能遍一切身份。然而，字，梵文有兩種讀音，一名阿剎羅(Akshara)，是根本字。二者哩比鞞(Lipibhi)，是增加字。根本字就是本字，如阿字最初二音，就是根本。其次從伊(I)伊(I)乃至烏(U)奧(Au)凡十二字，是從根本字生出的增加之字，全部都是女聲。其根本字是男聲。男聲是慧義，女聲是定義。其根本字遍一切處，其次諸增加字也有遍一切處。根本字和增加字不相異也。都是以根本字型為本而加點畫。所以根本字和增加字不一不異，猶如器中盛水，因為器皿持水，水不離器皿。此亦如是。互相依持，能遍內外。相應，梵音瑜祇(Yogi)，即阿字義。相應就是瑜祇之義。非但阿字遍一切
【English Translation】 English version Therefore, 'following distribution' in the parts of the body means to distribute through all parts of the body according to the Dharma and reason. Therefore, 'pervading all letters' also pervades the inside and outside of the entire body. Therefore, 'now pervading according to reason' is the meaning of harmonious union, just as the letter 'A' pervades all letters, which is the meaning of union. That is, the letter 'Lipi' is added to the letter 'A'. However, letters like 'Ka', if the sound of 'A' is not present in the mouth, then the letter cannot be formed. It should be known that this letter originally has no verbal virtue or name; it is because of the letter 'A' that it can exist. Just as if a person has no head, all limbs will die, so it is with letters like 'Ka'. If the letter 'A' is not taken as the head, then the letter cannot be formed, nor does it have a name. Therefore, the letter 'A' is life. The sound of Samadhi such as 'I I' obtained by 'Lipi' is also initiated because of Samadhi. Suppose the letter 'Ka' has no 'A', but only makes a short sound in the throat, saying the letter 'Ka' cannot be formed. Because adding the letter 'A' forms 'Ka', it should be known that the letter 'A' is unborn, and 'Ka' is uncreated; its meaning is corresponding, harmonious, and synthesized, and others imitate this. The scripture says that therefore it can pervade all bodies and generate all kinds. This 'all kinds' is Vishva (巧也), meaning skillful. It can generate all kinds of inconceivable Dharmas. It can pervade all parts of the body. However, the word 'letter' has two pronunciations in Sanskrit. One is Akshara (根本字也), which is the root letter. The other is Lipibhi (是增加字也), which is the added letter. The root letter is the original letter, such as the initial two sounds of the letter 'A', which are the root. Next, from I (伊) I (伊) to U (烏) Au (奧), all twelve letters are added letters generated from the root letter, and all are feminine sounds. The root letter is a masculine sound. The masculine sound is the meaning of wisdom, and the feminine sound is the meaning of definition. The root letter pervades all places, and the added letters also pervade all places. The root letter and the added letter are not different. They are all based on the root letter form with added dots and strokes. Therefore, the root letter and the added letter are neither one nor different, just as water is held in a vessel, because the vessel holds the water, and the water does not leave the vessel. So it is here. They rely on each other and can pervade inside and outside. Correspondence, in Sanskrit Yogi (即阿字義), is the meaning of the letter 'A'. Correspondence is the meaning of Yogi. It is not only the letter 'A' that pervades all
處。從迦佉等乃至娑訶。亦遍一切處。何以故。此等皆是根本音。其根本音即同於阿字。如迦字等。各各有從生增加之字。如迦字中即有計雞矩俱雞蓋。俱皆是女聲也。然迦字型上加於畫。則成增加之字。體是慧。而加是定。定慧相依持。合而爲一其體不失。止觀雙行亦遍一切地也。增加遍於根本。根本遍於增加。滋生遍於種子。種子亦遍於滋生也。又此阿等之字。從字有聲。如從一阿字。凡一切語聲中有阿聲者。不得離此字也。從字表而得有聲生。以有聲故生於支分。能表一切出世間之法。若但有其字。不能詮表于理。要因聲音語言得有所表。謂赤青黃白等。東西南北大小方圓上下尊卑等一切事類。方可領解也。然從阿生一切語言之聲。當知此聲表種種差別。既從本不生義而生。見彼生表之時。即解本不生也。是故聲出之時理性即顯。本不生與一切從緣生法。互相能生互相表解也。然此阿字。非直遍於身份。然一切非身亦皆遍滿。是故從此阿字之心。生種種功德也。今欲說此布字法門。為令行者即于自身。而具生一切如來種種功德。猶如下種子已。無量果實展轉相生。故復勸行人明聽諦受也。
經云。佛子諦聽者。此佛子即當應諦聽。我今說此布字心經文也。布謂字也。心謂內心也。梵音名蘇羅多。是著義也
【現代漢語翻譯】 現代漢語譯本：處。從迦（ka）佉（kha）等乃至娑訶（svaha）。亦遍一切處。何以故？此等皆是根本音。其根本音即同於阿（a）字。如迦（ka）字等，各各有從生增加之字。如迦（ka）字中即有計（ki）雞（kī）矩（ku）俱（kū）雞蓋（kai）。俱皆是女聲也。然迦（ka）字型上加於畫，則成增加之字。體是慧，而加是定。定慧相依持，合而爲一其體不失。止觀雙行亦遍一切地也。增加遍於根本，根本遍於增加。滋生遍於種子，種子亦遍於滋生也。又此阿（a）等之字，從字有聲。如從一阿（a）字，凡一切語聲中有阿（a）聲者，不得離此字也。從字表而得有聲生，以有聲故生於支分，能表一切出世間之法。若但有其字，不能詮表于理，要因聲音語言得有所表。謂赤青黃白等，東西南北大小方圓上下尊卑等一切事類，方可領解也。然從阿（a）生一切語言之聲，當知此聲表種種差別。既從本不生義而生，見彼生表之時，即解本不生也。是故聲出之時理性即顯，本不生與一切從緣生法，互相能生互相表解也。然此阿（a）字，非直遍於身份，然一切非身亦皆遍滿。是故從此阿（a）字之心，生種種功德也。今欲說此布字法門，為令行者即于自身，而具生一切如來種種功德，猶如下種子已，無量果實展轉相生，故復勸行人明聽諦受也。 經云：『佛子諦聽』者，此佛子即當應諦聽。我今說此布字心經文也。布謂字也，心謂內心也。梵音名蘇羅多（surota），是著義也。
【English Translation】 English version: Place. From Ka (ka) , Kha (kha) , etc., up to Svaha (svaha). It also pervades all places. Why? Because these are all fundamental sounds. These fundamental sounds are the same as the letter A (a). Like the letter Ka (ka), each has letters that are produced and added. For example, in the letter Ka (ka), there are Ki (ki), Kī (kī), Ku (ku), Kū (kū), and Kai (kai). All of these are feminine sounds. However, when a stroke is added to the form of the letter Ka (ka), it becomes an added letter. The form is wisdom, and the addition is concentration. Concentration and wisdom rely on each other, combining into one without losing their form. The dual practice of cessation and contemplation also pervades all grounds. Addition pervades the fundamental, and the fundamental pervades the addition. Growth pervades the seed, and the seed also pervades the growth. Furthermore, these letters such as A (a) have sound from the letter. For example, from one letter A (a), all sounds in language that contain the sound A (a) cannot be separated from this letter. From the letter's representation, sound is produced, and because of sound, branches are produced, which can represent all supramundane dharmas. If there is only the letter, it cannot fully express the principle; it must rely on sound and language to be expressed. This includes things like red, blue, yellow, white, east, west, south, north, large, small, square, round, up, down, noble, and base—all kinds of things that can be understood. However, since all sounds of language arise from A (a), know that this sound represents various differences. Since it arises from the meaning of non-origination, when one sees the time of its arising and representation, one understands non-origination. Therefore, when sound arises, the nature of reality is revealed. Non-origination and all conditioned dharmas mutually produce and mutually express understanding. Furthermore, this letter A (a) does not only pervade the body; it also fully pervades all that is not the body. Therefore, from the mind of this letter A (a), various merits arise. Now, I wish to explain this method of arranging letters, in order to enable practitioners to generate all kinds of Tathagata's merits within themselves, just as after planting a seed, countless fruits arise in succession. Therefore, I again urge practitioners to listen clearly and receive attentively. The sutra says, 'Those who are Buddha's children, listen attentively.' These Buddha's children should listen attentively. I am now speaking this Sutra of the Heart of Arranging Letters. 'Arranging' means letters, and 'heart' means inner mind. The Sanskrit name is Surota (surota), which means 'adhering'.
。著微妙之法故名蘇羅多也。複次蘇羅多者。是共住安樂義。謂共妙理而住。受于現法之樂也。複次樂著妙事業。故名蘇啰多也。又以棄邪趣正義故。名蘇啰哆也。又是遍欲求義故。多蘇啰哆也。次佛答中。心心作余支分佈。如是一切皆作。我佛自住瑜伽座者。以心佈於心。餘者布支分。如是一切作。即同我自身。作謂置也。謂如是作之也。佈於心故名心心也。如常說心心者。謂意及末那。今此中義有異。謂以阿字而佈於行者之心。阿是一切法心。而佈於心。故名心心也。猶此是最初故先佈於心。心是一切支分之主。阿字亦爾。是一切真言之主。既布此竟。其餘諸字則佈於一切支分。如下品說也。然此布阿字法。即是前文所說。先觀其心八葉開敷置阿字其上。此阿字即有圓明之照也。將行者染欲之心與真實慧心而相和合。即同於真而共一味也。如是觀者即是如來。故云彼若如是作者即是我也。我者佛自指也。又復大我者即是如來。故云即是我也。即是我者即是阿阇梨。非但以此瑜伽故得是阿阇梨。亦以此故得成弟子也。住瑜伽座者。謂四方。謂大因陀羅坐也。金剛輪坐也。住于阿字之上。以此為座。與此真理相應座名瑜伽座。坐此瑜伽金剛座者。即是如來也。尋念如來者。謂觀于諸佛。有稱此廣大智。稱即知也。若能
【現代漢語翻譯】 現代漢語譯本：因為執著于微妙之法，所以叫做蘇羅多（Surota）。其次，蘇羅多（Surota）是共同居住安樂的意思，指的是共同與妙理同住，享受現世的快樂。再次，因為樂於從事美好的事業，所以叫做蘇啰多（Surata）。又因為捨棄邪惡而趨向正道，所以叫做蘇啰哆（Surata）。又是普遍欲求的意思，所以叫做多蘇啰哆（Tasurata）。接下來佛陀回答說，心心相印，其餘肢體分佈，像這樣一切都做。我佛自己安住在瑜伽座上，用心來分佈於心，其餘的分佈於肢體，像這樣一切都做，就等同於我自身。做就是放置的意思，就是像這樣做。分佈於心，所以叫做心心。像平常所說的心心，指的是意和末那（Manas）。現在這裡的意義有所不同，指的是用阿（A）字來分佈於修行者的心。阿（A）是一切法的心，而分佈於心，所以叫做心心。猶如這是最初的，所以先分佈於心。心是一切肢體的主宰，阿（A）字也是這樣，是一切真言的主宰。既然分佈了這個之後，其餘的字就分佈於一切肢體，如下品所說。然而這種分佈阿（A）字的方法，就是前面所說的，先觀察他的心，八葉蓮花開放，把阿（A）字放在上面。這個阿（A）字就有圓明的光照。將修行者染欲的心與真實的智慧之心相互融合，就等同於真理而共同一個味道。像這樣觀想的人就是如來，所以說他如果像這樣做了，就是我。我指的是佛陀自己。又大我就是如來，所以說就是我。就是我，就是阿阇梨（Acharya）。不僅僅因為這個瑜伽而成為阿阇梨（Acharya），也因此而成為弟子。安住在瑜伽座上，指的是四方，指的是大因陀羅（Indra）座，金剛輪座。安住在阿（A）字之上，以此為座，與這個真理相應的座叫做瑜伽座。坐在這個瑜伽金剛座上的人，就是如來。尋念如來，指的是觀想諸佛。有人稱之為廣大智，稱就是知道的意思。如果能夠
【English Translation】 English version: Because of attachment to the subtle Dharma, it is called Surota (蘇羅多). Furthermore, Surota (蘇羅多) means living together in peace and joy, referring to living together with the wonderful principle and enjoying the happiness of the present life. Again, because of being happy to engage in wonderful deeds, it is called Surata (蘇啰多). Also, because of abandoning evil and turning to the right path, it is called Surata (蘇啰哆). It also means universally desiring, so it is called Tasurata (多蘇啰哆). Next, the Buddha answers, 'Mind to mind, the rest of the limbs are distributed, like this everything is done.' The Buddha himself dwells in the yoga seat, using the mind to distribute to the mind, the rest distributed to the limbs, like this everything is done, it is the same as myself. 'Do' means to place, it means to do it like this. Distributing to the mind, so it is called 'mind to mind.' Like the usual saying 'mind to mind,' it refers to Manas (末那). Now the meaning here is different, referring to using the letter A (阿) to distribute to the practitioner's mind. A (阿) is the heart of all Dharmas, and distributing to the mind, so it is called 'mind to mind.' Just like this is the beginning, so first distribute to the mind. The mind is the master of all limbs, and the letter A (阿) is also like this, it is the master of all mantras. Since this has been distributed, the rest of the letters are distributed to all the limbs, as described in the lower section. However, this method of distributing the letter A (阿) is what was said earlier, first observe his heart, the eight-petaled lotus opens, and place the letter A (阿) on it. This letter A (阿) has the illumination of perfect clarity. Merging the practitioner's mind of desire with the mind of true wisdom is the same as the truth and sharing one taste. One who contemplates like this is the Tathagata, so it is said that if he does like this, it is me. 'Me' refers to the Buddha himself. Also, the great self is the Tathagata, so it is said that it is me. 'It is me' is the Acharya (阿阇梨). Not only because of this yoga does one become an Acharya (阿阇梨), but also because of this does one become a disciple. Dwelling in the yoga seat refers to the four directions, referring to the great Indra (因陀羅) seat, the Vajra (金剛) wheel seat. Dwelling on the letter A (阿), taking this as the seat, the seat corresponding to this truth is called the yoga seat. One who sits on this yoga Vajra (金剛) seat is the Tathagata. Seeking and contemplating the Tathagata refers to contemplating all the Buddhas. Some call this vast wisdom, 'call' means to know. If one can
依教而知者。正覺大德尊。說彼為阿阇梨也。稱此故即是如來。如來即是彼。謂如是名號也。即是其身也。若具斯法。則得廣大智成就心。能成就廣大智故。得阿阇梨名也。若是阿阇梨者。當知即是佛。即是地。謂能持世間所有一切及報受等種種苗稼。我亦能持一切眾生報等。而無分別也。妙音是天名也。金光明雲大辯天女。大辯謂舌也。我出音勝百千梵聲。故得名也。梵謂涅槃。先大梵是解脫。此中梵是梵志者。謂未證也。梵行謂修梵行者名。當知即是菩薩。當知即是梵天。當知即是韋紐天。自在天別名。正云毗瑟紐。當知即是日天。當知即是風天。月天。梵是帝釋。大梵。當知即是黑夜天。即是閻羅。具大涅槃名為梵。尾是空瑟紐是定。是定是佛四神足也。自在謂於法得自在。如薄伽六義也。能除一切眾幽暗。謂大悲日也。又嚩嚕拏是水龍。由主水故。即是具大悲水能遍灑一切也。如月長養世間一切物。佛亦能長一切眾生菩提心也。帝釋因百施得成也。百度開四城門廣施也。釋是百。迦落是勇施也。佛具無量百施。故名帝釋也。造立世界主。謂五大天。世外道謂造立世界主。亦是毗首羯磨。我亦生一切心心主。故得名也。迦羅時。三時即是我也。謂閻摩者也。謂將有所去。謂善到惡到也。將至殺害處名閻摩羅。然
【現代漢語翻譯】 現代漢語譯本： 依教奉行且證悟的人，是真正覺悟的大德至尊，可以稱他為阿阇梨（Acharya，導師）。稱呼阿阇梨也就是稱呼如來（Tathagata，佛陀），阿阇梨就是如來，這是指名號而言。阿阇梨也就是如來的化身。如果具備這些法，就能獲得廣大的智慧，成就菩提心。因為能夠成就廣大的智慧，所以得到阿阇梨的稱號。如果是阿阇梨，應當知道他就是佛，就是地，就像大地能夠承載世間所有一切，以及承受報應等各種苗稼一樣。我也能承載一切眾生的報應等等，而沒有分別心。妙音（Sarasvati）是天神的名字。《金光明經》中稱為大辯天女，大辯指的是舌頭。我發出的聲音勝過百千梵天之聲，所以得到這個名字。梵指的是涅槃（Nirvana），先前說的大梵是解脫，這裡說的梵是指梵志（Brahmin），指的是尚未證悟的人。梵行指的是修行梵行的人，應當知道他就是菩薩（Bodhisattva），應當知道他就是梵天（Brahma），應當知道他就是韋紐天（Vishnu），是自在天的別名，正確的音譯是毗瑟紐。應當知道他就是日天（Surya），應當知道他就是風天（Vayu），月天（Chandra）。梵是帝釋（Indra），大梵。應當知道他就是黑夜天（Kali），就是閻羅（Yama）。具備大涅槃的名稱為梵，尾是空，瑟紐是定，這個定是佛的四神足。自在指的是對於法能夠自在，就像薄伽（Bhagavan）的六義一樣。能夠去除一切幽暗，指的是大悲日。另外，嚩嚕拏（Varuna）是水龍，因為主管水，所以是具備大悲水能夠遍灑一切。如同月亮能夠長養世間一切事物，佛也能長養一切眾生的菩提心。帝釋因為行百種佈施而成就。行百次佈施，打開四城門廣行佈施。釋是百，迦落是勇施。佛具備無量百種佈施，所以名為帝釋。造立世界主，指的是五大天。世外道認為的造立世界主，也就是毗首羯磨（Vishvakarman）。我也能生一切心心所，所以得到這個名字。迦羅（Kala）是時，三時就是我。指的是閻摩，指的是將要有所去，指的是善到惡到。將要到達殺害之處，名為閻摩羅。
【English Translation】 English version: He who knows according to the teachings is a truly enlightened great virtuous one, and can be called an Acharya (teacher). To call an Acharya is to call the Tathagata (Buddha), the Acharya is the Tathagata, referring to the name. The Acharya is also the embodiment of the Tathagata. If one possesses these Dharmas, one can obtain great wisdom and achieve Bodhicitta. Because one can achieve great wisdom, one obtains the title of Acharya. If one is an Acharya, one should know that he is the Buddha, he is the earth, just as the earth can bear all things in the world, and bear the retribution and various crops. I can also bear the retribution of all sentient beings, without discrimination. Sarasvati (Myo-on) is the name of a deity. In the Golden Light Sutra, she is called the Great Eloquent Goddess, and great eloquence refers to the tongue. The sound I emit surpasses hundreds of thousands of Brahma's sounds, so I get this name. Brahma refers to Nirvana, the previous Great Brahma was liberation, and the Brahma here refers to a Brahmin, referring to one who has not yet attained enlightenment. Brahmacharya refers to one who practices Brahmacharya, one should know that he is a Bodhisattva, one should know that he is Brahma, one should know that he is Vishnu, another name for Ishvara, the correct transliteration is Vishnu. One should know that he is Surya (Sun God), one should know that he is Vayu (Wind God), Chandra (Moon God). Brahma is Indra, Great Brahma. One should know that he is Kali (Black Night Goddess), he is Yama (Lord of Death). Possessing the name of Great Nirvana is called Brahma, tail is emptiness, and Sthānu is samadhi, this samadhi is the four divine feet of the Buddha. Ishvara refers to being free in the Dharma, like the six meanings of Bhagavan. Able to remove all darkness, referring to the great sun of compassion. In addition, Varuna is a water dragon, because he is in charge of water, he has great compassionate water that can sprinkle everywhere. Just as the moon can nourish all things in the world, the Buddha can also nourish the Bodhicitta of all sentient beings. Indra is accomplished by performing hundreds of acts of charity. Performing hundreds of acts of charity, opening the four city gates to give widely. 'Shak' means hundred, 'Kala' means courageous giving. The Buddha has countless hundreds of acts of charity, so he is called Indra. The creator of the world refers to the five great gods. The creator of the world according to the non-Buddhist path is also Vishvakarman. I can also generate all minds and mental states, so I get this name. Kala is time, the three times are me. Referring to Yama, referring to going somewhere, referring to good and evil destinations. Going to the place of killing is called Yamaraja.
我將至善處。而殺害彼煩惱也。也謂三乘車。么即我也。是我所立時過三時。皆是我。悉是心也。對彼時外道也。浴言天名。謂凈身口意最是第一浴也。說謂外道其名。謂我即是也。即是比丘。即是盡者。即是。吉祥者謂功德天。我亦具一切法也。謂持秘密為三密也。一切智亦外道有此名。我即如實是也。由自證故。非但有空名也。一切見亦是天名也。一切法自在。亦是世傳有此天也。我即如實是也。財富者亦天名。謂自在須與即與。佛即是也。若住菩提心及以聲智性。不著一切法說名遍一切處。謂一切種智之別名。是具一切智也。云菩提心即是定。從字有聲出。以智分之即智也。即是持誦者。真言從我生故。我即是持誦者。亦是持真言者。由從我生故。我持之也。由真言字從我生。我即持故。具大吉祥者亦即真言王。謂我也。即是執金剛。謂持此密慧也。次所有字輪若在於支分。心位心住隨便安置也。住于位位即所住也。即是地天。即是妙音天。即是常浴及常梵行者。亦即是常澡浴外道之本尊等。缽羅是解脫義。即梵天也。亦即是比丘。即是漏盡者。即是妙吉祥。即是持秘密者。即是一切智者。一切見者即是。一切法自在王。即是住菩提心者。即是智性。即是一切法中不著。即是一切遍皆說。即是持吉祥。即是真言
王。即是持金剛。以要言之。一切大漫荼羅之所佈列者。及如來一百八號等。無不即是也。何以故。以此阿字法體常遍一切處故。若能如是相應。即同毗盧遮那遍一切處也。故佛于經中作如此說也。上來說心竟。次布身份。謂于眉間當置hūṃ 字。此是一切執金剛所持處也。次於心上四寸許觀置sa 字。即是一切蓮華手部所住處也。我心住一切遍自在。我皆遍種種有情非有情阿字第一命者。謂即以阿字為心。故遍於一切自在而成。言此阿字不異我。我不異阿字也。乃悉遍於一切情非情法。此諸法即以阿字而為第一命也。猶如人有出入息以此為命。息絕即命不續。此阿字亦爾。一切法有情以此為命也。
次va 字水說名(謂想嚩即同水也)次想ra 即同火也。次想hūṃ 吽即一切忿怒持明也。又想kha 佉字即同空也(當有訶字即是風。今欠之更問。即是也)所以作此觀者。欲布一切字。於是身份。即是一切如來法界之法。萬德皆備。猶如坐道場時。非金剛坐則不能勝。今亦如是。欲備一切如來功德。先須用此地水火風。四輪及空。然後作具法也。以能如是第一真實若解者得阿阇梨名。壇中名字雖殊。皆是諸佛功德。為度彼故說也。是故諸佛說一切應知常作勤修者能得不死句。猶阿阇梨以阿字加其身
【現代漢語翻譯】 現代漢語譯本： 王（國王）。這就是持金剛（Vajradhara，手持金剛杵者）。總而言之，一切大曼荼羅（Maṇḍala，壇城）所排列的，以及如來一百零八名號等等，無不就是阿（ā）字。為什麼呢？因為這個阿字法體常遍一切處。如果能夠這樣相應，就等同於毗盧遮那佛（Vairocana，光明遍照）遍一切處。所以佛在經中這樣說。上面說的是心。接下來是佈置身份。在眉間應當安置hūṃ字。這是一切執金剛所持之處。然後在心上四寸左右觀想安置sa字。這是一切蓮華手部所住之處。我的心住在一切遍自在。我皆遍種種有情非有情，阿字是第一命者。就是說以阿字為心，所以遍於一切自在而成。說這個阿字不異於我，我不異於阿字。乃是遍於一切有情非情之法。這些法就是以阿字作為第一生命。猶如人有出入息以此為命，氣息斷絕生命就不延續。這個阿字也是這樣，一切法有情以此為命。
接下來，va字是水的象徵（意思是觀想嚩（va）字就等同於水）。然後觀想ra字就等同於火。然後觀想hūṃ（吽）字就是一切忿怒持明（忿怒尊）的象徵。又觀想kha（佉）字就等同於空（應當有訶（ha）字就是風，現在缺少了，需要進一步詢問）。之所以作這樣的觀想，是爲了佈置一切字于自身，這就是一切如來法界的法，萬德皆備。猶如坐在菩提道場時，非金剛座則不能得勝。現在也是這樣，想要具備一切如來功德，首先需要用地水火風四輪及空，然後才能成就具足之法。如果能夠這樣第一真實地理解，就能得到阿阇梨（Ācārya，導師）的稱號。壇城中的名字雖然不同，都是諸佛的功德，爲了度化眾生而說的。所以諸佛說一切應知，常作勤修者能得不死之句。猶如阿阇梨以阿字加持其身。
【English Translation】 English version: King. This is Vajradhara (the one who holds the vajra). In short, everything arranged in the great Mandala (sacred diagram), as well as the 108 names of the Tathagata (Buddha), are all identical to the syllable ā. Why? Because the Dharma-body of this syllable ā constantly pervades all places. If one can resonate in this way, it is equivalent to Vairocana (the Illuminator) pervading all places. Therefore, the Buddha says this in the sutras. The above discusses the mind. Next is the arrangement of the body. The syllable hūṃ should be placed between the eyebrows. This is the place held by all Vajradharas. Then, about four inches above the heart, visualize the syllable sa. This is the place where all the lotus-hand deities reside. My mind dwells in all-pervading freedom. I pervade all sentient and non-sentient beings. The syllable ā is the foremost life. That is, taking the syllable ā as the mind, it pervades all freedom and is accomplished. It is said that this syllable ā is not different from me, and I am not different from the syllable ā. It pervades all sentient and non-sentient dharmas (phenomena). These dharmas take the syllable ā as their foremost life. It is like a person whose life depends on inhalation and exhalation; when the breath ceases, life does not continue. This syllable ā is also like that; all dharmas and sentient beings take this as their life.
Next, the syllable va represents water (meaning that visualizing the syllable va is equivalent to water). Then visualize the syllable ra, which is equivalent to fire. Then visualize the syllable hūṃ, which is the symbol of all wrathful Vidyadharas (wrathful deities). Also, visualize the syllable kha, which is equivalent to space (there should be the syllable ha, which is wind, but it is missing now and needs further inquiry). The reason for doing this visualization is to arrange all the syllables on the body. This is the Dharma of all Tathagata's Dharma-realms, possessing all virtues. It is like sitting in the Bodhi-mandala (enlightenment site); one cannot prevail without the vajra seat. It is the same now; if one wants to possess all the virtues of the Tathagata, one must first use the four wheels of earth, water, fire, and wind, and space, and then accomplish the complete Dharma. If one can understand this first and foremost truth, one can obtain the title of Ācārya (teacher). Although the names in the mandala are different, they are all the merits of the Buddhas, spoken for the sake of liberating beings. Therefore, the Buddhas say that all should know, constantly practice diligently, and be able to obtain the sentence of immortality. It is like the Ācārya blessing his body with the syllable ā.
。故即是漫荼羅一切大會天等也。了達其義。即是真實阿阇梨也。次勸常當如是修行即得不死句。是常住義常住即佛也。
布字品第十七
即義與上相連也。亦明古佛道同。引一切佛同說也ka 迦字(嚥下)kha 佉(上腭)ga 哦(頸)gha 重伽(頰也謂從頂十字直下至喉此中間也)ca 遮(舌根)ccha 車(舌中)ja 阇(舌頭)jha 重社(是舌生處)ṭa 吒(脛是兩脛也)ṭha 吒(腿髀)ḍa 拏(腰謂繞腰帶周匝處)ḍha 重荼(二臀坐處)ta 哆(大便處)tha 他(腹)da 陀(兩手)dha 重陀(二脅)pa 波(背也遍之)pha 頗(胸也)ba 么(二肘已上膊下)bha 重婆(臂下)ma 莽(心也)ya 也(陰藏)ra 羅(兩眼)la 攞(遍額)i 伊(上)ī 伊(目精或目角也此二字先配右後配左目凡一切配有左右者皆先右後左也)u 鄔ū 烏(兩唇也先上次下也)e 翳ai 愛(二耳也先右次左)o 汗au 奧(右頰也先二次左)aṃ 暗(成佛句也在頂十字)aḥ 惡(是涅槃義無處所不遍配支分)。若能如是作。即是佛即是一切智。即是資財(具一切法財者也)即是佛子也告之也。
次菩薩戒品受方便
【現代漢語翻譯】 現代漢語譯本：因此，漫荼羅就是一切大會諸天等。瞭解通達其中的含義，就是真正的阿阇梨。接著勸勉應當經常這樣修行，就能得到不死之句，這是常住的含義，常住即是佛。
布字品第十七
這一品的意義與上一品相連。也是爲了說明古佛的道是相同的，引用一切佛共同宣說。ka，kha，ga，gha，ca，ccha，ja，jha，ṭa，ṭha，ḍa，ḍha，ta，tha，da，dha，pa，pha，ba，bha，ma，ya，ra，la，i，ī，u，ū(兩唇，先上唇後下唇)，e，ai(兩隻耳朵，先右耳後左耳)，o，au(右臉頰，先右後左)，aṃ，aḥ。如果能夠這樣做，就是佛，就是一切智，就是資財（具備一切法財的人），就是佛子，這是在告誡。
接下來是菩薩戒品接受方便。
【English Translation】 English version: Therefore, Mandala is all the great assembly of deities, etc. Understanding its meaning is the true Acharya. Next, it is advised to always practice in this way to obtain the phrase of immortality, which is the meaning of permanence, and permanence is Buddha.
Chapter Seventeen: Arranging the Syllables
The meaning of this chapter is connected to the previous one. It also explains that the path of the ancient Buddhas is the same, quoting all the Buddhas as saying the same thing. ka, kha, ga, gha, ca, ccha, ja, jha, ṭa, ṭha, ḍa, ḍha, ta, tha, da, dha, pa, pha, ba, bha, ma, ya, ra, la, i, ī, u, ū, e, ai, o, au, aṃ, aḥ. If one can do this, one is Buddha, one is omniscient, one is wealth (one who possesses all the wealth of the Dharma), one is the Buddha's child. This is an admonition.
Next is the chapter on the expedient means of receiving the Bodhisattva precepts.
學處品第十八
金剛手于經首。已問佛菩薩戒義。佛前說入漫荼羅時為弟子授戒時。即合說此戒法要。先受此戒已。住斯學處。然後合聞如來秘密之行。此戒未造漫荼羅前。即合為說也。佛前說入漫荼羅時。為正說入漫荼羅方便故。未及說之。故金剛手騰前事復問。故經云。爾時金剛手秘密主。白佛言。愿世尊說諸菩薩大有情等句。是具跡義住處義即學處也。修學句具方便智慧。謂眾德歸趣此人備具此戒也。謂諸方便等得在於身也。普來義也。慧方便等普趣其身。此正譯也。離疑惑謂二意也。如在岐路不能進也。惡意無疑慮令生死流轉不壞。此以上皆經文也。謂菩薩住此學處故。能令不捨于大悲離於惡意惡意即是疑惑也。即以此戒故。于生死流轉中而不可壞。不壞即是常住無能害也。問意言。云故何于生死流轉中而得此戒。常不毀壞不可破壞也。時毗盧遮那世尊。處一切以佛眼觀一切法界。告執金剛秘密主言。諦聽金剛手也。法界佛眼觀金剛秘密主告言諦聽者。佛以大士請說一切菩薩根本之行。將欲答。故先以如來眼遍觀大會者。即是遍觀法界也。此中雲諸法界者。謂觀佛界法界眾生界。觀此三法界故名諸法界也。觀法界。即是一切如來境界眾生界者即是一切眾生應度因緣。皆是法界也。既遍觀已。知有堪任聞
【現代漢語翻譯】 現代漢語譯本 學處品第十八
金剛手（Vajrapani，佛教護法神）在經文開頭，已經詢問了佛關於菩薩戒的意義。佛之前在講述進入曼荼羅（Mandala，壇場）時為弟子授戒時，就應該一併講述這些戒法的要點。應該先受持這些戒律，安住于這些學處，然後才能聽聞如來的秘密行持。這些戒律應該在建造曼荼羅之前就講述。佛之前在講述進入曼荼羅時，是爲了正確講述進入曼荼羅的方便，所以沒有來得及講述。因此金剛手重新提起之前的事情再次詢問。所以經文說：『當時，金剛手秘密主，稟告佛說：愿世尊講述諸菩薩大有情等。』這裡說的『具跡義』、『住處義』，就是指學處。修學句，具備方便智慧，意思是說各種功德都歸向這個人，這個人完備地具備了這些戒律。意思是說各種方便等都可以在他身上得到。『普來義』，智慧方便等普遍趨向於他自身，這是正確的翻譯。『離疑惑』，意思是說沒有二心。就像在岔路口不能前進一樣。沒有惡意和疑慮，使生死流轉不會斷絕。以上這些都是經文的內容。意思是說菩薩安住于這些學處，所以能夠不捨棄大悲心，遠離惡意，惡意就是疑惑。就是因為這些戒律，在生死流轉中而不可毀壞。不可毀壞就是常住，沒有誰能夠加害。提問的意思是說：為什麼在生死流轉中能夠得到這些戒律，永遠不會毀壞，不可破壞呢？當時，毗盧遮那（Vairocana，佛名）世尊，用佛眼觀察一切法界，告訴執金剛秘密主說：『仔細聽，金剛手。』法界佛眼觀察，金剛秘密主稟告說仔細聽，佛因為大士請求講述一切菩薩根本的行持，將要回答，所以先用如來的眼睛遍觀大會，就是遍觀法界。這裡說的『諸法界』，是指觀察佛界、法界、眾生界。觀察這三個法界，所以叫做諸法界。觀察法界，就是一切如來的境界；眾生界，就是一切眾生應該被度化的因緣，都是法界。既然已經普遍觀察，知道有人堪能聽聞。
【English Translation】 English version Chapter 18: The Precepts
Vajrapani (Vajrapani, a Dharma protector in Buddhism) had already asked the Buddha about the meaning of the Bodhisattva precepts at the beginning of the sutra. The Buddha should have explained the essentials of these precepts when he taught the disciples about entering the Mandala (Mandala, a sacred space) and bestowing the precepts. One should first receive these precepts, abide by these disciplines, and then hear about the secret practices of the Tathagata. These precepts should be taught before constructing the Mandala. When the Buddha previously spoke about entering the Mandala, it was to properly explain the means of entering the Mandala, so he did not have time to explain them. Therefore, Vajrapani brought up the previous matter again and asked. So the sutra says: 'At that time, the secret lord Vajrapani, reported to the Buddha: May the World Honored One explain the great sentient beings of the Bodhisattvas, etc.' The 'meaning of traces' and 'meaning of dwelling' mentioned here refer to the precepts. Cultivating the phrase, possessing expedient wisdom, means that all kinds of merits are attributed to this person, and this person completely possesses these precepts. It means that various expedients can be obtained in his body. 'Meaning of universal coming', wisdom and expedients universally tend to his own body, this is the correct translation. 'Away from doubt' means having no second thoughts. It's like not being able to move forward at a crossroads. Without malice and doubt, the cycle of birth and death will not be cut off. The above are all the contents of the sutra. It means that the Bodhisattva abides in these precepts, so he can not abandon great compassion and stay away from malice, and malice is doubt. It is because of these precepts that they cannot be destroyed in the cycle of birth and death. Indestructible is permanent, and no one can harm it. The meaning of the question is: Why can these precepts be obtained in the cycle of birth and death, and will never be destroyed or indestructible? At that time, the World Honored One Vairocana (Vairocana, the name of a Buddha), observed all the Dharmadhatu with the Buddha's eye, and told the secret lord Vajrapani: 'Listen carefully, Vajrapani.' The Dharmadhatu Buddha's eye observes, and the secret lord Vajrapani reports to listen carefully. The Buddha, because the great being requested to explain the fundamental practices of all Bodhisattvas, was about to answer, so he first used the Tathagata's eyes to observe the assembly, which is to observe the Dharmadhatu. The 'Dharmadhatu' mentioned here refers to observing the Buddha realm, the Dharma realm, and the sentient being realm. Observing these three Dharmadhatus is called the Dharmadhatu. Observing the Dharmadhatu is the realm of all Tathagatas; the sentient being realm is the cause and condition for all sentient beings to be liberated, which is the Dharmadhatu. Since he has observed universally, he knows that there are those who are capable of hearing.
此深行之戒者。故答金剛手也。次告言諦聽金剛手。今說善巧修行道。若菩薩摩訶薩住於此者。即于大乘而得通達修行道善巧說。若於此住菩薩大有情。而得通達大乘者。此修行道即是菩薩戒也。三世諸佛皆由此道至菩提。故名修行道也。住此諸佛修行道故。諸菩薩即能通達大乘也。何以故。今此戒即是一切眾生自性本源之戒。若住此性凈金剛戒。自然於一切法而得通達也。持不殺生戒所不應為。謂應持不殺生命戒也。謂加諸生命字。不得斷命也。次佛告其戒相。謂不殺生命。不得不與而取。欲邪行。誑語惡口兩舌語綺語。及貪瞋邪見等。即是菩薩戒也。此中不殺者。謂於一切有命之類。乃至不生一念殺心。以無殺心故名不殺戒。余效此而說也。初授此戒時。阿阇梨先當授與三歸。此中三歸者。即是常住秘密之三寶。非是法僧別住。同於有餘不了義經。如涅槃鴦掘等中。應引之廣說也。又如上文中師為授三歸法也。既授三歸了。阿阇梨次當勸發其心令生決定大誓。受此十無盡藏。還三遍授之。受已令彼自表白。我某甲。今依十方諸佛及阿阇梨邊。受得所戒竟。今日今時我某甲得名為菩薩也。此戒無有時節。乃至盡形受之。盡未來際無有舍義也。若如上所說戒。於一月一年等入道場時。謂行此方便。事了即休等則有時限
。然深義說之。亦至見真方息也。菩薩戒略有二種。一在家二出家。此二眾中復有二種戒。一自性修行。二是制戒。今此十戒。是菩薩修行戒也。以是善性故。一切菩薩應行之。即涅槃所謂性自能持戒。或云自性戒也。所以謂持者。以生謗故。須將護彼意。又隨順彼意故又須持也。所以然者一切世間諸天輪王。亦有十善法。一切外道亦有十善戒。一切二乘亦有十善戒。若菩薩不如是持者。彼等即生輕慢非毀之心。我等皆有如是善法。今此人自云大士行尊妙行。而無凈戒。當知所學非真也。以生彼等疑惑不善心故。即為前人作無義利非善知識。以是故須持此戒也。二佛所制戒者。即是自具方便也。如聲聞法中。為欲修梵行盡苦原故。佛為設此方便以防護之。以是故速得成果。今大乘中亦有制戒。所謂具方便智善巧也。以有善巧方便故。今此十善成不共戒。不與聲聞外道等共。故經云。善巧修行也。此經十萬偈大本。具有授此戒等方便。今未到此土。然金剛頂中自有授法。與彼不殊。當出之耳。如聲聞有四重禁。於此中乃是偷蘭遮。非重禁也。所以者何。此十善戒。為隨順將護二乘外道故。以善巧方便而具持之。然菩薩自有根本重禁。此中所謂殺盜淫妄。但是偷蘭。非彼菩薩極重也。如前三世無障礙戒中。先令不捨三寶。
【現代漢語翻譯】 現代漢語譯本：然而，深刻的意義在於解說它，直至見到真理才能止息。菩薩戒略有二種：一是在家，二是出家。這二眾之中又有兩種戒：一是自性修行，二是制戒。現在這十戒，是菩薩的修行戒。因為是善性，所以一切菩薩都應當奉行。也就是《涅槃經》所說的『性自能持戒』，或者說是自性戒。之所以要持戒，是因為害怕引起誹謗，所以必須將護他人的心意，又因為要隨順他人的心意，所以也必須持戒。為什麼這樣說呢？因為一切世間諸天、輪王，也有十善法；一切外道也有十善戒；一切二乘也有十善戒。如果菩薩不如是持戒，他們就會產生輕慢和誹謗之心，認為『我們都有這樣的善法，現在這個人自稱大士，修行尊妙之行，卻沒有清凈的戒律，應當知道他所學的不是真法。』因為引起他們的疑惑和不善心，就成了他們的無義利非善知識。因此，必須持此戒。二是佛所制定的戒律，就是自身具備方便。如同聲聞法中，爲了修梵行、斷盡苦的根源，佛設立這種方便來防護它，因此能迅速得到成果。現在大乘中也有制戒，就是具備方便智的善巧。因為有善巧方便，現在這十善就成了不共戒，不與聲聞、外道等共有。所以經中說，要善巧修行。這部經有十萬偈的大本，具有授予此戒等方便，現在還沒有傳到此土。然而《金剛頂經》中自有授法，與那部經沒有差別，當會傳出。如同聲聞有四重禁，在這（菩薩戒）中乃是偷蘭遮（Sthūlātyaya，一種罪名），不是重禁。為什麼呢？因為這十善戒，是爲了隨順和將護二乘、外道，以善巧方便而具足持守的。然而菩薩自有根本重禁，這裡所說的殺、盜、淫、妄，只是偷蘭遮，不是菩薩的極重罪。如前三世無障礙戒中，首先是不捨三寶（Buddha, Dharma, Sangha）。 English version: However, the profound meaning lies in explaining it, and only by seeing the truth can it cease. The Bodhisattva precepts are roughly of two kinds: one is for laypeople, and the other is for monastics. Within these two groups, there are again two kinds of precepts: one is self-nature practice, and the other is prescribed precepts. Now, these ten precepts are the practice precepts of a Bodhisattva. Because they are of a virtuous nature, all Bodhisattvas should uphold them. This is what the Nirvana Sutra refers to as 'the nature itself can uphold the precepts,' or it can be called self-nature precepts. The reason for upholding the precepts is because of the fear of causing slander, so one must protect the minds of others, and also because one must accord with the minds of others, so one must also uphold the precepts. Why is this so? Because all the gods and wheel-turning kings (cakravartin) in all the worlds also have the ten wholesome dharmas; all the non-Buddhist paths also have the ten wholesome precepts; all the Śrāvakas and Pratyekabuddhas also have the ten wholesome precepts. If a Bodhisattva does not uphold the precepts in this way, they will generate contempt and slander, thinking, 'We all have such wholesome dharmas, and now this person claims to be a great being, practicing venerable and wonderful practices, but does not have pure precepts; it should be known that what they are learning is not the true Dharma.' Because it causes their doubt and unwholesome minds, one becomes their unbeneficial and non-virtuous friend. Therefore, one must uphold these precepts. The second is the precepts prescribed by the Buddha, which is to have skillful means oneself. Just as in the Śrāvakayāna, in order to cultivate pure conduct (brahmacarya) and exhaust the root of suffering, the Buddha established this means to protect it, and therefore one can quickly attain results. Now, in the Mahāyāna there are also prescribed precepts, which is to have skillful wisdom of means. Because of having skillful means, now these ten wholesome deeds become uncommon precepts, not shared with Śrāvakas and non-Buddhists. Therefore, the sutra says to skillfully practice. This sutra has a large version of one hundred thousand verses, which has the means for bestowing these precepts, but it has not yet been transmitted to this land. However, the Vajraśekhara Sutra itself has the method of bestowal, which is no different from that sutra, and it will be transmitted. Just as the Śrāvakas have four major prohibitions, in this (Bodhisattva precepts) they are Sthūlātyaya (a type of offense), not major prohibitions. Why is this? Because these ten wholesome precepts are for according with and protecting the Śrāvakas and non-Buddhists, and they are upheld with skillful means. However, Bodhisattvas have their own fundamental major prohibitions; what is said here about killing, stealing, sexual misconduct, and lying are only Sthūlātyaya, not the most serious offenses for Bodhisattvas. As in the previous unobstructed precepts of the three times, the first is not to abandon the Three Jewels (Buddha, Dharma, Sangha).
【English Translation】 However, the profound meaning lies in explaining it, and only by seeing the truth can it cease. The Bodhisattva precepts are roughly of two kinds: one is for laypeople, and the other is for monastics. Within these two groups, there are again two kinds of precepts: one is self-nature practice, and the other is prescribed precepts. Now, these ten precepts are the practice precepts of a Bodhisattva. Because they are of a virtuous nature, all Bodhisattvas should uphold them. This is what the 'Nirvana Sutra' refers to as 'the nature itself can uphold the precepts,' or it can be called self-nature precepts. The reason for upholding the precepts is because of the fear of causing slander, so one must protect the minds of others, and also because one must accord with the minds of others, so one must also uphold the precepts. Why is this so? Because all the gods and wheel-turning kings (cakravartin) in all the worlds also have the ten wholesome dharmas; all the non-Buddhist paths also have the ten wholesome precepts; all the Śrāvakas and Pratyekabuddhas also have the ten wholesome precepts. If a Bodhisattva does not uphold the precepts in this way, they will generate contempt and slander, thinking, 'We all have such wholesome dharmas, and now this person claims to be a great being, practicing venerable and wonderful practices, but does not have pure precepts; it should be known that what they are learning is not the true Dharma.' Because it causes their doubt and unwholesome minds, one becomes their unbeneficial and non-virtuous friend. Therefore, one must uphold these precepts. The second is the precepts prescribed by the Buddha, which is to have skillful means oneself. Just as in the Śrāvakayāna, in order to cultivate pure conduct (brahmacarya) and exhaust the root of suffering, the Buddha established this means to protect it, and therefore one can quickly attain results. Now, in the Mahāyāna there are also prescribed precepts, which is to have skillful wisdom of means. Because of having skillful means, now these ten wholesome deeds become uncommon precepts, not shared with Śrāvakas and non-Buddhists. Therefore, the sutra says to skillfully practice. This sutra has a large version of one hundred thousand verses, which has the means for bestowing these precepts, but it has not yet been transmitted to this land. However, the Vajraśekhara Sutra itself has the method of bestowal, which is no different from that sutra, and it will be transmitted. Just as the Śrāvakas have four major prohibitions, in this (Bodhisattva precepts) they are Sthūlātyaya (a type of offense), not major prohibitions. Why is this? Because these ten wholesome precepts are for according with and protecting the Śrāvakas and non-Buddhists, and they are upheld with skillful means. However, Bodhisattvas have their own fundamental major prohibitions; what is said here about killing, stealing, sexual misconduct, and lying are only Sthūlātyaya, not the most serious offenses for Bodhisattvas. As in the previous unobstructed precepts of the three times, the first is not to abandon the Three Jewels (Buddha, Dharma, Sangha).
又令不捨菩提之心。此即菩薩真四重禁也。若菩薩生如是心舍離於佛。即名破于重禁。所以然者。如來即是一切善法所從生處。菩薩以自歸依佛故。方有一切地波羅蜜等萬行成就。猶因種子方得生果。若舍阿字本自然之智。則一切善不得生。故舍佛。即是斷一切菩薩之命。而絕其成佛之根。若行淫盜殺妄。但于道有礙。非是絕成佛之根本。故但成偷蘭也。以佛不可舍故。法僧亦爾。如聲聞經。尚云舍一卷經戒舍七眾生一人。即和合義斷不成具戒。況一切菩薩。同乘一道而至道場。佛佛無異無別。故當知隨有所舍。即斷一切法命也。菩提心亦爾。是一切諸行之本。若離菩提心。則無一切菩薩法。故舍之亦犯重也。如聲聞經犯重已。即非沙門非釋子不入眾數。今此中。若舍佛法僧菩提心。即不入眾數。如彼二乘毀四重也。然行者自知犯戒。更自洗浣其心而重受之。即還得戒。不同二乘戒。折石斷頭無再得義也。複次菩薩自有十重戒。如前不殺等不在其數。乃是偷蘭也。云何十耶。其四如前所說。更有六重併爲十也。第五重禁者。謂不謗一切三乘經法。若謗者即是謗佛法僧謗大菩提心。故犯重也。以秘密藏中一切方便皆是佛之方便。是故毀一一法。即是謗一切法也。乃至世間治生產業藝術等事。隨有正理相順是佛所說者。亦
【現代漢語翻譯】 現代漢語譯本 又要求（菩薩）不捨棄菩提之心（Bodhicitta，覺悟之心）。這就是菩薩真正的四重禁戒。如果菩薩生起這樣的心，舍離於佛（Buddha，覺悟者），就叫做破了重禁。這是什麼原因呢？如來（Tathagata，佛的稱號之一）是一切善法所從產生的地方。菩薩因為自己歸依佛的緣故，才有一切地（Bhumi，菩薩修行的階段）、波羅蜜（Paramita，到達彼岸的方法）等萬行成就，就像因為種子才能生出果實一樣。如果捨棄阿字（A字，梵文字母，代表本初的智慧）本自然之智，那麼一切善法就不能產生。所以捨棄佛，就是斷絕一切菩薩的性命，斷絕他們成佛的根本。如果行淫、盜、殺、妄，只是對於道（Dharma，真理）有妨礙，不是斷絕成佛的根本，所以只是犯了偷蘭罪（Sthullatyaya，一種輕罪）。因為佛是不可捨棄的，法（Dharma，佛法）、僧（Sangha，僧團）也是如此。如同聲聞經（Sravaka Sutra，小乘經典）所說，尚且捨棄一卷經、戒，捨棄七眾生中的一人，就是和合之義斷絕，不能成就具足戒（Upasampada，比丘戒），更何況一切菩薩，同乘一道而到達道場，佛佛之間沒有差異和區別。所以應當知道，隨便有所捨棄，就是斷絕一切法的性命。菩提心也是如此，是一切諸行的根本。如果離開菩提心，就沒有一切菩薩法，所以捨棄菩提心也是犯重罪。如同聲聞經中犯了重罪，就不是沙門（Sramana，出家人），不是釋子（Sakya-putra，釋迦牟尼佛的弟子），不入眾數。現在這裡，如果捨棄佛、法、僧、菩提心，就不入眾數，如同二乘（Sravaka，聲聞乘和Pratyekabuddha，緣覺乘）毀壞四重禁一樣。然而修行者自己知道犯戒，自己洗滌其心而重新受戒，就仍然可以得到戒，不同於二乘戒，如同石頭斷裂、頭被砍斷，沒有再次得到的道理。再次，菩薩自有十重戒，如同前面所說的不殺等不在其數，而是偷蘭罪。什麼是十重戒呢？其中的四種如同前面所說，還有六種合起來成為十種。第五重禁是，不誹謗一切三乘（Triyana，聲聞乘、緣覺乘、菩薩乘）經法。如果誹謗，就是誹謗佛、法、僧，誹謗大菩提心，所以犯重罪。因為秘密藏中一切方便都是佛的方便，所以毀壞一個法，就是誹謗一切法。乃至世間治理生產、行業、藝術等事情，只要有正理相順，是佛所說的，也
【English Translation】 English version Furthermore, (it requires that a Bodhisattva) does not abandon the Bodhicitta (the mind of enlightenment). This is truly the Bodhisattva's four major prohibitions. If a Bodhisattva generates such a thought, abandoning the Buddha (the Awakened One), it is called breaking a major prohibition. Why is this so? The Tathagata (one of the titles of the Buddha) is the source from which all good dharmas arise. Because the Bodhisattva takes refuge in the Buddha, he is able to accomplish all the Bhumis (stages of a Bodhisattva's practice), Paramitas (perfections), and myriad practices, just as a seed is needed to produce fruit. If one abandons the primordial wisdom of the letter 'A' (representing original, natural wisdom), then all good will not arise. Therefore, abandoning the Buddha is cutting off the life of all Bodhisattvas and severing the root of their Buddhahood. If one engages in sexual misconduct, theft, killing, or lying, it only hinders the path (Dharma), but does not sever the root of becoming a Buddha, so it only constitutes a Sthullatyaya (a minor offense). Because the Buddha cannot be abandoned, neither can the Dharma nor the Sangha. As the Sravaka Sutra (the Sutras of the Hearers) says, even abandoning one scroll of scripture or precept, or abandoning one person out of the seven assemblies, means that the meaning of harmony is cut off, and one cannot achieve full ordination (Upasampada). How much more so for all Bodhisattvas, who ride the same path to the Bodhimanda (place of enlightenment), with Buddhas being no different or distinct from each other. Therefore, one should know that whatever is abandoned is cutting off the life of all dharmas. The Bodhicitta is also like this; it is the root of all practices. If one is separated from the Bodhicitta, then there are no Bodhisattva dharmas, so abandoning it is also a major offense. As in the Sravaka Sutra, if one commits a major offense, one is no longer a Sramana (ascetic), not a Sakya-putra (son of Sakyamuni), and does not enter the assembly. Here, if one abandons the Buddha, Dharma, Sangha, or Bodhicitta, one does not enter the assembly, just like the two vehicles (Sravakas and Pratyekabuddhas) destroying the four major prohibitions. However, if a practitioner knows that he has violated a precept, he washes his mind and receives it again, then he can still obtain the precept, unlike the precepts of the two vehicles, which, like a broken stone or a severed head, cannot be obtained again. Furthermore, Bodhisattvas have their own ten major precepts, such as not killing, which are not included in the previous list, but are Sthullatyaya offenses. What are the ten? Four of them are as mentioned before, and there are six more, making ten. The fifth major prohibition is not to slander any of the scriptures and teachings of the three vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana). If one slanders, one is slandering the Buddha, Dharma, Sangha, and the great Bodhicitta, so one commits a major offense. Because all the expedient means in the secret treasury are the Buddha's expedient means, therefore, destroying one dharma is slandering all dharmas. Even worldly matters such as managing production, industries, and arts, as long as they are in accordance with right reason and are what the Buddha has spoken, are also
不得謗。何況三乘法耶。第六不應於一切法生於慳吝。若犯毀重禁也。以菩薩集一切法。本為一切眾生。若有所秘惜。即是舍菩提。故犯重也。第七不得邪見。謂謗無因果。無佛無見道人等諸邪見。皆是也。若生邪見。自然舍佛法僧及菩提。故犯重戒。而聲聞但得偷蘭。是故當知方便不具足。但是隨一途說也。第八于發大心人。從前勸發其心。不令退息也。若見其懈退而不勸發。或阻止其心。若令離無上菩提之道。即是違逆一切如來所應作事。故犯重也。第九于小乘人前。不觀彼根而為說大法。或於大根人前。不觀彼根而說小法行。犯重禁。此即是方便不具。以違逆如來方便故。差機說法為人天怨。故犯重也。第十菩薩常當行施。然不得施與他人害物之具。謂施酒施毒藥刀杖之類。一切不饒益他之具。即犯重也。以菩薩常行利他行。今則相背。故犯重也。當知前不殺等。是將順他人意。又初入法者所持之戒。今次說十事。乃是一切菩薩正行之戒也。若菩薩以正順后十戒故。假使行前十事中。而不為犯。次佛言。秘密主。如是修學句。若菩薩隨所有修學。即與諸佛菩薩同行。當如是學。聲聞以近彼佛戒等名近同。今與佛同等也。修學句。菩薩隨所修學。諸佛世尊及菩薩同事。應當學者。此身三口四意地之三。即是一切菩
【現代漢語翻譯】 現代漢語譯本 不得誹謗，更何況是三乘佛法呢。（三乘：聲聞乘、緣覺乘、菩薩乘）第六，不應該對一切佛法產生慳吝之心。如果違犯，就觸犯了重罪。因為菩薩積聚一切佛法，本來是爲了利益一切眾生。如果有所隱瞞和吝惜，就是捨棄菩提心，所以觸犯重罪。第七，不得有邪見，也就是誹謗沒有因果報應，沒有佛，沒有證道的修行人等等諸如此類的邪見。如果產生邪見，自然就會捨棄佛、法、僧三寶以及菩提心，所以觸犯重戒。而聲聞乘修行人只是犯了偷蘭罪（一種較輕的罪）。由此可知，方便法門不完備，只是隨順一種途徑來說的。第八，對於發大乘菩提心的人，要從一開始就勸勉啓發他們的菩提心，不要讓他們退失。如果看到他們懈怠退縮而不勸勉啓發，或者阻止他們的發心，甚至使他們離開無上菩提之道，就是違背了一切如來所應該做的事情，所以觸犯重罪。第九，在小乘根器的人面前，不觀察他們的根器而為他們宣說大法；或者在大乘根器的人面前，不觀察他們的根器而宣說小乘法門，都觸犯重罪。這正是方便法門不完備，因為違背瞭如來的方便教化。不契合根機地說法，會成為人天道的怨恨，所以觸犯重罪。第十，菩薩應當經常行佈施，但是不得佈施給他人有害的物品，比如佈施酒、毒藥、刀杖之類的，一切不能饒益他人的物品，就觸犯重罪。因為菩薩經常行利益他人的行為，現在卻相反，所以觸犯重罪。應當知道，前面所說的不殺生等戒律，是順應他人意願，又是初入佛法的人所持守的戒律。現在接下來所說的十條戒律，才是一切菩薩真正修行的戒律。如果菩薩以正直的心順應後面的十條戒律，即使做了前面十條戒律中的事情，也不會構成違犯。接下來佛說：『秘密主（金剛手菩薩的別名），像這樣修學』。如果菩薩隨順所有（佛法）去修學，就與諸佛菩薩同行。應當這樣學習。聲聞乘修行人因為接近佛的戒律等，所以名為接近相同。現在（菩薩戒）是與佛同等。『修學』這句話的意思是，菩薩隨順所修學的（內容），與諸佛世尊以及菩薩做同樣的事情。應當學習的內容是，身的三業、口的四業、意的三業，也就是一切菩
【English Translation】 English version One must not slander, let alone the Three Vehicles of Dharma. (Three Vehicles: Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) Sixth, one should not be stingy towards all Dharmas. If one violates this, one commits a grave offense. Because Bodhisattvas accumulate all Dharmas, originally for the benefit of all sentient beings. If one conceals or is stingy, it is abandoning Bodhicitta, thus committing a grave offense. Seventh, one must not have wrong views, which means slandering that there is no cause and effect, no Buddha, no enlightened practitioners, and so on. If one generates wrong views, one will naturally abandon the Buddha, Dharma, Sangha, and Bodhicitta, thus committing a grave precept. However, a Śrāvaka only commits a sthūlātyaya (a lesser offense). Therefore, it should be known that the skillful means are not complete, but only follow one path to speak. Eighth, for those who have generated great Bodhicitta, one should encourage and inspire their minds from the beginning, not allowing them to regress. If one sees them being lazy and regressing without encouraging and inspiring them, or obstructing their minds, or even causing them to deviate from the path of unsurpassed Bodhi, it is violating everything that all Tathāgatas should do, thus committing a grave offense. Ninth, in front of those with Śrāvakayāna capacity, without observing their capacity, one speaks the Great Dharma to them; or in front of those with Mahāyāna capacity, without observing their capacity, one speaks the Śrāvakayāna practice, both commit a grave offense. This is precisely because the skillful means are not complete, because it violates the Tathāgata's skillful teachings. Speaking Dharma that does not match the capacity will become the resentment of humans and devas, thus committing a grave offense. Tenth, Bodhisattvas should always practice giving, but must not give others harmful objects, such as giving alcohol, poison, knives, and so on, all objects that do not benefit others, one commits a grave offense. Because Bodhisattvas always practice benefiting others, but now it is the opposite, thus committing a grave offense. It should be known that the aforementioned not killing, etc., are to comply with the wishes of others, and are the precepts held by those who are newly entering the Dharma. Now, the ten precepts that are spoken next are the precepts of the true practice of all Bodhisattvas. If a Bodhisattva, with a righteous mind, complies with the latter ten precepts, even if one does the things in the former ten precepts, it will not constitute a violation. Next, the Buddha said: 'Secret Lord (another name for Vajrapani), study like this'. If a Bodhisattva follows all (Dharma) to study, one will walk with all Buddhas and Bodhisattvas. One should study like this. Śrāvakas are named as nearly the same because they are close to the Buddha's precepts, etc. Now (the Bodhisattva precepts) are equal to the Buddha. The meaning of 'study' is that Bodhisattvas, according to what they study, do the same things as all Buddhas, World Honored Ones, and Bodhisattvas. What should be studied are the three karmas of the body, the four karmas of the mouth, and the three karmas of the mind, which are all
薩修學句。是一切菩薩學處也。此即是一切菩薩隨順眾生戒。隨順即是同事也。又一切佛菩薩皆如是行。以一切菩薩法爾當行故。今我亦如是行。即是與一切佛菩薩同事業也(更問)此本性戒自然合行故涅槃云性自能持戒也。次金剛手問意云。爾時執金剛秘密主。白佛言。世尊于聲聞乘。亦說此十善業道。世尊於世間人民及諸外道。亦於此十善業道。常愿修學。常愿謂要心常持。即受戒之別號也。轉具者。具謂具此戒。轉謂皆也。皆具行也。世尊彼有何差別。云何種種殊異也。聲聞緣覺亦有十善戒。亦謂息世譏嫌。及性善故持之。一切外道世天亦有十善戒。今佛復說菩薩戒者。但十善即是。然則有何差別耶。故佛次為分別之。嘆言善哉善哉秘密主。又復善哉。汝能問如來如是義。應當諦聽。今當爲分別者。分別有無量。今合為一。今說此法門也。能問如來如是之義事次答也。諦聽當分別道一道說法門者。謂一切法不出阿字門。即是一道也。道者謂乘此法。而有所至到之義也。一道者即是一切無礙人。共出生死直至道場之道也。而言一者。此即如如之道。獨一法界故言一也。於此一道中。而分別種種差別。猶如無量岐路皆至寶所。殊街同歸也。又如以一阿字門分別一切字。當知雖有差別。不異阿字門。今此十善亦爾。隨
【現代漢語翻譯】 現代漢語譯本 薩修學句，是一切菩薩學處也（菩薩修學之處）。此即是一切菩薩隨順眾生戒。隨順即是同事也。又一切佛菩薩皆如是行。以一切菩薩法爾當行故。今我亦如是行，即是與一切佛菩薩同事業也。（更問）此本性戒自然合行故，《涅槃經》云：『性自能持戒也。』 次金剛手（Vajrapani，佛教護法神）問意云：爾時執金剛秘密主（Vajrapani，佛教護法神），白佛言：『世尊，于聲聞乘（Śrāvakayāna，小乘佛教），亦說此十善業道。世尊，於世間人民及諸外道，亦於此十善業道，常愿修學。』常愿謂要心常持，即受戒之別號也。 轉具者，具謂具此戒，轉謂皆也。皆具行也。世尊，彼有何差別？云何種種殊異也？聲聞緣覺（Pratyekabuddha，獨覺）亦有十善戒，亦謂息世譏嫌，及性善故持之。一切外道世天亦有十善戒。今佛復說菩薩戒者，但十善即是，然則有何差別耶？故佛次為分別之。 嘆言：『善哉善哉，秘密主（Guhyapati，秘密之主）。又復善哉。汝能問如來如是義，應當諦聽，今當爲分別者。』分別有無量，今合為一。今說此法門也。能問如來如是之義事次答也。諦聽當分別道一道說法門者，謂一切法不出阿字門，即是一道也。道者謂乘此法，而有所至到之義也。一道者即是一切無礙人，共出生死直至道場之道也。而言一者，此即如如之道，獨一法界故言一也。於此一道中，而分別種種差別，猶如無量岐路皆至寶所，殊街同歸也。又如以一阿字門分別一切字，當知雖有差別，不異阿字門。今此十善亦爾，隨
【English Translation】 English version The phrase 'learning the entirety' is the entirety of the Bodhisattva's (enlightenment being) training. This is the precept of all Bodhisattvas (enlightenment beings) conforming to sentient beings. Conforming means working together. Furthermore, all Buddhas and Bodhisattvas (enlightenment beings) act in this way because it is the inherent nature of all Bodhisattvas (enlightenment beings) to act accordingly. Now, I also act in this way, which means I am engaged in the same work as all Buddhas and Bodhisattvas (enlightenment beings). (Further question) This inherent precept naturally aligns with practice, hence the Nirvana Sutra says, 'The nature itself can uphold the precepts.' Next, Vajrapani's (Vajrapani, a Dharma protector deity in Buddhism) intention is as follows: At that time, the Secret Lord Vajrapani (Vajrapani, a Dharma protector deity in Buddhism) said to the Buddha, 'World Honored One, in the Śrāvakayāna (Śrāvakayāna, the Hearer Vehicle or Small Vehicle), you also spoke of these Ten Wholesome Paths of Action. World Honored One, among the people of the world and various non-Buddhist paths, there is a constant wish to learn and practice these Ten Wholesome Paths of Action.' 'Constant wish' means to constantly hold in one's mind, which is another name for receiving precepts. 'Turning to possess' means possessing these precepts, and 'turning' means all. All possess and practice them. World Honored One, what is the difference between them? How are they variously different? Hearers and Pratyekabuddhas (Pratyekabuddha, a Solitary Buddha) also have the Ten Wholesome Precepts, which they uphold to avoid worldly criticism and because of their inherent goodness. All non-Buddhist paths and worldly deities also have the Ten Wholesome Precepts. Now that the Buddha speaks of the Bodhisattva (enlightenment being) precepts, which are simply the Ten Wholesome Actions, what is the difference?' Therefore, the Buddha then distinguishes them. He exclaimed, 'Excellent, excellent, Secret Lord (Guhyapati, Lord of Secrets)! Again, excellent! You are able to ask the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha) about such a meaning. You should listen attentively, for I will now distinguish them.' The distinctions are immeasurable, but now they are combined into one. Now I will speak of this Dharma (Dharma, the teachings of the Buddha) gate. Being able to ask the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha) about such a meaning is the next matter to be answered. Listen attentively, for I will distinguish the one path, the one Dharma (Dharma, the teachings of the Buddha) gate, which means that all Dharmas (Dharmas, the teachings of the Buddha) do not go beyond the 'A' syllable gate, which is the one path. 'Path' means riding this Dharma (Dharma, the teachings of the Buddha) and arriving at a certain destination. The one path is the path by which all unobstructed beings together escape birth and death and go directly to the Bodhi (Bodhi, enlightenment) field. And to say 'one' means this is the path of Suchness, the unique Dharma (Dharma, the teachings of the Buddha) realm, hence it is called 'one'. Within this one path, various differences are distinguished, just as countless branching roads all lead to the treasure, different streets leading to the same home. Furthermore, just as one 'A' syllable gate distinguishes all syllables, know that although there are differences, they are not different from the 'A' syllable gate. Now, these Ten Wholesome Actions are also like this, following
上中下智所觀自成種種。非一切眾生本原戒而有差別也。然佛為破大眾所疑。答金剛手所問故。亦於一道中而分別。答其差別相耳。此分別意云何。佛言。同一如我所說。聲聞學處離慧方便。教令成就開發邊智。非等行十善業道不無其異也。故次言若聲聞乘學處。我說彼方便教令。成就邊智開發。非十善業道等行者。此答其與大乘別也。彼聲聞十善。但是教令成就。猶如國王有所約敕。自今若行如是事者。當與如是等罪。彼人以畏罪故。順而不逆不敢違越。聲聞亦爾。以佛所制威德波羅提木叉教命。尊重法王所制故。不敢毀犯。非是具足方便自效能持。又但為自持。非為普順一切眾生。是以但是一邊之智。非中道實相之戒。是其差別也。諸外道我復不著他因。複次世間離執著我故所轉者。次明與外道異也。彼宗所計。我神等而生一切。今我此身乃自非我。是大我所生耳。若是我所生者。善惡因果皆因彼出。今此身心即自無我。持戒之果為誰而轉修。誰受其報耶。當知因果義不成。故猶如無種子之花果及石女兒。能以空花為鬘無有是處也。此石女兒喻。撿佛性論意具說。復有著于斷常而行十善法。若常則無果報。今持十善依何而住。若斷者亦無果報。亦何依耶。故十善名同。如蟲食木偶得成字。不可比也。次明大乘十善
【現代漢語翻譯】 現代漢語譯本 上、中、下三種智慧所觀察到的事物，自然形成種種差別，並非一切眾生的本源之戒就有差別。然而，佛陀爲了消除大眾的疑惑，回答金剛手菩薩的提問，才在一道之中進行分別，回答其中的差別相而已。這種分別的意義是什麼呢？佛說：『如同我所說，聲聞乘的學習之處在於遠離智慧方便，教導他們成就和開發片面的智慧，與平等的十善業道並非沒有差異。』所以接著說，『如果聲聞乘的學習之處，我說那種方便教導，成就片面的智慧開發，與十善業道等同的行為』，這是回答它與大乘的區別。聲聞乘的十善，只是教導他們成就，就像國王有所約束告誡，『從今以後如果做這樣的事，就要處以這樣的罪』，那人因為害怕罪過，順從而不違背。聲聞乘也是這樣，因為佛陀所制定的威德波羅提木叉（戒律）的教命，尊重法王（佛陀）所制定的戒律，所以不敢毀犯，而不是具備方便的自效能夠堅持，又只是爲了自己堅持，不是爲了普遍順應一切眾生，因此只是一邊的智慧，不是中道實相的戒律，這就是它們的差別。對於外道，我也不執著於他因。進一步說，世間遠離執著於我的緣故而運轉，這是說明與外道的不同。他們的宗派所認為的，『我』（靈魂）等產生一切，現在我的這個身體卻不是我，是大我所生。如果是『我』所生，善惡因果都因為『我』而出。現在這個身心本身就沒有『我』，持戒的果報為誰而運轉，誰來承受果報呢？』應當知道因果的意義不能成立，就像沒有種子的花果以及石女兒一樣，用空花做花鬘是不可能的。這個石女兒的比喻，可以參考《佛性論》中的意思。還有執著于斷滅或常恒而行十善法的人，如果是常恒，就沒有果報，現在持十善依靠什麼而存在？如果是斷滅，也沒有果報，又依靠什麼呢？所以十善的名稱相同，就像蟲子咬木頭偶然形成文字一樣，不可相比。下面說明大乘的十善。
【English Translation】 English version The various things observed by superior, middling, and inferior wisdom naturally form various differences, and it is not that the fundamental precepts of all sentient beings inherently differ. However, the Buddha, in order to dispel the doubts of the masses and answer the questions of Vajrapani (a Bodhisattva), distinguishes within the One Vehicle, answering only the aspects of their differences. What is the meaning of this distinction? The Buddha said, 'As I have said, the learning of the Śrāvakayāna (the Vehicle of Hearers) lies in being apart from wisdom and skillful means, teaching them to achieve and develop one-sided wisdom, and it is not without difference from the equal practice of the Ten Wholesome Actions.' Therefore, it is further said, 'If the learning of the Śrāvakayāna, I say that skillful means teach them to achieve the development of one-sided wisdom, which is the same as the practice of the Ten Wholesome Actions,' this answers its difference from the Mahāyāna (the Great Vehicle). The Ten Wholesome Actions of the Śrāvakayāna are merely teaching them to achieve, just as a king has restrictions and admonitions, 'From now on, if you do such a thing, you will be punished with such a crime,' and that person, fearing the crime, obeys and does not disobey. The Śrāvakayāna is also like this, because of the command of the majestic Vinaya (moral discipline) established by the Buddha, respecting the precepts established by the Dharma King (the Buddha), they dare not violate them, but it is not that they possess the skillful means and the inherent ability to uphold them, and they only uphold them for themselves, not to universally accord with all sentient beings, therefore it is only one-sided wisdom, not the precepts of the Middle Way and true reality, that is their difference. As for the heretics, I do not cling to external causes either. Furthermore, the world turns away from clinging to the self, which explains the difference from the heretics. What their sect considers is that 'the self' (soul) and so on produce everything, but now this body of mine is not me, but is produced by the Great Self. If it is produced by 'me', then good and evil causes and effects all come from 'me'. Now this mind and body itself has no 'self', for whom does the fruit of upholding the precepts turn, and who will receive the retribution?' It should be known that the meaning of cause and effect cannot be established, just like a flower and fruit without seeds and a barren woman's child, it is impossible to make a garland with empty flowers. This analogy of the barren woman's child can be referred to the meaning in the Buddha-nature Treatise. There are also those who cling to annihilation or permanence and practice the Ten Wholesome Actions. If it is permanence, there is no retribution, what does upholding the Ten Wholesome Actions rely on to exist? If it is annihilation, there is also no retribution, what does it rely on? Therefore, the names of the Ten Wholesome Actions are the same, just like a worm eating wood accidentally forming words, it cannot be compared. The following explains the Ten Wholesome Actions of the Mahāyāna.
差別之相。若菩薩戒者。以方便智攝一切法。平等入當勤修習。言此戒入一切平等法。離於自他而普凈自他。自開一切如來知見亦爾。一切等同於我。以入一切平等法界而修此戒故。與一切不共也。佛次更欲廣說菩薩十善戒相。令真言行菩薩無有疑惑。故以大慈大悲眼。眼觀察眾生界。告金剛手言。此梵音眼。而有二名。今具存之。以慈眼悲眼故重說二名也。先說不殺相。謂盡形壽乃至舍一切刀杖等。殺法殺緣殺因殺業等。凡與害命相應者。皆遠離之。觀一切眾生內怨之心。悉同於己。乃至有形之類永無害意。然不但以不殺成持戒也。當謂其方便慧。謂觀此人必造五無間謗法等緣。當增重障無由出離。以大悲心籌量。若害之能利多人。或令彼有出離因緣。寧自入惡道。謂將護彼。以大悲心而加害之。此即方便。非彼二乘共也。次盜亦爾。雖一切乃至草葉不取。亦為破彼匱乏因緣。觀彼聚積無厭。由此自損成大障業。乃至方便取之。為修種種功德。然後告之令彼隨喜等。如是種種方便。但隨順深行十戒之行。以大菩提心而為導首。一切無犯。此是持犯之相也。前已略說殺戒。次牒更具說。秘密主菩薩盡形持不殺戒。當舍刀杖離殺害意。護他之命如護己命。余謂有異方便也。謂余方便也。隨諸眾生類中。隨其事業為免彼。
【現代漢語翻譯】 現代漢語譯本 差別之相。若菩薩戒者，以方便智攝一切法，平等入當勤修習。言此戒入一切平等法，離於自他而普凈自他。自開一切如來知見亦爾。一切等同於我。以入一切平等法界而修此戒故，與一切不共也。佛次更欲廣說菩薩十善戒相，令真言行菩薩無有疑惑。故以大慈大悲眼，眼觀察眾生界，告金剛手（Vajrapani，持金剛杵的菩薩）言，此梵音眼，而有二名，今具存之。以慈眼悲眼故重說二名也。先說不殺相，謂盡形壽乃至舍一切刀杖等，殺法殺緣殺因殺業等，凡與害命相應者，皆遠離之。觀一切眾生內怨之心，悉同於己。乃至有形之類永無害意。然不但以不殺成持戒也。當謂其方便慧，謂觀此人必造五無間謗法等緣，當增重障無由出離。以大悲心籌量，若害之能利多人，或令彼有出離因緣，寧自入惡道，謂將護彼，以大悲心而加害之。此即方便，非彼二乘共也。次盜亦爾。雖一切乃至草葉不取，亦為破彼匱乏因緣。觀彼聚積無厭，由此自損成大障業。乃至方便取之，為修種種功德，然後告之令彼隨喜等。如是種種方便，但隨順深行十戒之行，以大菩提心而為導首，一切無犯。此是持犯之相也。前已略說殺戒，次牒更具說。秘密主（Guhyapati，密教主尊）菩薩盡形持不殺戒，當舍刀杖離殺害意，護他之命如護己命。余謂有異方便也。謂余方便也。隨諸眾生類中，隨其事業為免彼。
【English Translation】 English version The aspect of difference. If one takes the Bodhisattva precepts, they should diligently cultivate entering all dharmas equally with skillful wisdom. This precept is said to enter all equal dharmas, purifying both oneself and others universally, apart from self and other. It also opens the Tathagata's (如來，the thus-gone one) knowledge and vision in oneself. Everything is equal to oneself. Because one cultivates this precept by entering all equal dharma realms, it is unique from everything else. The Buddha then further wishes to extensively explain the aspects of the Bodhisattva's ten wholesome precepts, so that the mantra-practicing Bodhisattvas have no doubts. Therefore, with eyes of great compassion and great pity, observing the realm of sentient beings, he tells Vajrapani (Vajrapani，持金剛杵的菩薩): 'This Brahma-sound eye has two names, and now they are both preserved. Because of the compassionate eye and the pitying eye, the two names are repeated.' First, the aspect of not killing is discussed, which means for the rest of one's life, one should abandon all knives, staffs, etc., and all killing methods, killing conditions, killing causes, killing karma, etc. All that is associated with harming life should be avoided. Observe that the inner resentment of all sentient beings is the same as one's own. Even towards beings with form, there should never be any intention to harm. However, merely not killing does not constitute upholding the precepts. One should consider skillful wisdom, which means observing that this person will inevitably create the causes for the five heinous offenses, slandering the Dharma, etc., which will increase heavy obstacles and make it impossible to escape. With great compassion, one should consider that if harming them can benefit many people, or give them a cause for liberation, one would rather enter the evil paths oneself, meaning protecting them, and harming them with great compassion. This is skillfulness, which is not shared by the two vehicles (聲聞乘和緣覺乘). Next, stealing is also like this. Even a blade of grass should not be taken, also to break the causes of their lack. Observe that they accumulate without satisfaction, thereby harming themselves and creating great karmic obstacles. Even skillfully taking it away is for cultivating various merits, and then telling them to make them rejoice, etc. Such various skillful means, but follow the practice of deeply practicing the ten precepts, with the great Bodhi mind as the guide, and everything is without offense. This is the aspect of upholding and violating. The precept of killing has already been briefly discussed, and then it is repeated in more detail. The Secret Lord (Guhyapati，密教主尊) Bodhisattva upholds the precept of not killing for the rest of his life, and should abandon knives and staffs, and be free from the intention to kill, protecting the lives of others as if protecting one's own life. The rest means there are different skillful means. It means other skillful means. Among all kinds of sentient beings, according to their actions, to save them.
故云隨彼業而作之。慇勤修之。令彼免報應離怨害意也。形類是眾義。如彼類造極惡事極重業。欲免彼故。假令行刀杖等無過也。聲聞戒亦有對小罪除大罪以輕易重。故今亦爾。如救水中女人等可知也。菩薩戒準亦可知。盡形持不殺命戒。當舍刀杖殺害。如己同他我生命護之。余類眾生如類物。脫自形類。作而受報。應離怨惡意者。此第一戒相也。盡形者非但一期而已。若菩薩從初發心及成菩提。一切有命之類。尚不生一念害心。況起身口耶。其所有隨緣殺具。如殺戒中種種廣說之相。亦乃至一念不畜。況施行方便殺耶。惱害心略有九種。謂憎我身。及惡我善友。好我之怨。過去未來現在為九也。又有一類。于非情生瞋。如迦葉佛時一比丘。經行為株機所倒。大怒引鑺掘之。為刃所傷自致殞弊。即于須臾受毒蟒身。時彼弟子同學等。方焚其身時。後身毒蛇在彼焚處遇佛。以因生噁心欲害之。時佛教誡彼。爾前身以忿非情故。自致此報。今又甚彼。將更受惡身也。其後不久有童子等。以彼害人。即共殺之而焚其身。彼又以見害忿怒及欲害因緣。入大地獄。即于焚故身未了時。后報二身同時被見燒。當知此是于非情處生瞋。所獲報也。又如律中。比丘經行。伊葉刺額血流。怒言。佛何故乃制此戒。有何義利耶。因掣異方。
謂是緣生受大苦。蟒身五百商人。為護他故。以大慈悲害蛇。令蛇免罪生天。商客悉患勉也。斷之如有部大律說也。非情處尚爾。況有情處耶。菩薩觀此事故。自不生心亦勸他離也。余如前說。金槍緣廣說。又師子救賈客害蛇因緣。在寶藏經大方便經等。複次菩薩持不與取戒。他所攝受用物取不起心。況復余物不與取。諸餘有情見慳慳不施與。無福作隨類形。眾生慳害已彼離施。為彼與時如是持不取戒(對不殺廣說今此戒亦然)若他所攝受用物。不起觸取之心。況復余物不與而取。有餘方便(雖不言方便義亦有之)見諸有情而極慳吝積聚而不施與。不造作福隨眾生像類。害彼慳故離於自他。為彼行施得妙色等(謂勸發他施也)。
大毗盧遮那成佛經疏卷第十七 大正藏第 39 冊 No. 1796 大毗盧遮那成佛經疏
大毗盧遮那成佛經疏卷第十八
沙門一行阿阇梨記
受方便學處品第十八之餘
若時菩薩發起貪心而取之。秘密主菩薩有退菩提過分。于無為法毗尼有過也。施妙色等得。有菩薩貪心發起取者第二戒也。一切他所攝物。義如毗尼廣說。乃至不生一念取觸之心。乃至菩提欲心尚不生。況作方便取觸耶。然菩薩有方便觸取。謂見有眾生不信因果不行惠舍。于所有物封
著不能自割。又生此心。何處有施福耶。以如是故。種種方便引化皆不能得。爾時菩薩以方便。盜取其物亦不生入己之心。但為彼人故作種種福事。因方便招召令觀見之。使其發希有心。此大士乃能於物不吝而以與人。我自觀己則不逮也。如是漸次菩薩又方便說施物之利。有如是如是果報。彼能漸信伏。亦於己物自不能捨。菩薩后時觀彼心漸通泰。如法之告言。我昔來所用施物。乃汝物耳。以汝不能自用。猶如收谷而不更種必致窮乏。先福已盡更無所望。故為汝用之。今先施福皆是汝有。如先佛說。凡施當獲妙色力安無礙辯等種種大利。勿謂無福也。以是因緣。令彼出惡道餓鬼之難。成菩提因當知菩薩以具慧方便故。能作斯事。二乘外道所無有也。隨類者。謂有如是一類眾生。宜以此化也。又次隨類者。非但此一方便。更有無礙妙方便。以要言之。以能令彼開佛知見。而有導首。非為餘事。此相甚多不可具說。當隨此況之。舉一例諸。則可類解也。菩薩害其慳者。害是對治義。如言永害隨眠。今亦如是。害彼慳結也。然此菩薩實不生貪物自取之心。若取者。即是害菩提支分也。由此貪心故。害於成正覺之緣。令支分不具。故云害也。亦即是越菩薩毗奈耶也。草結比丘云。佛所制戒我不敢引之也。有為戒者。此是修行方
【現代漢語翻譯】 現代漢語譯本 『著不能自割』（執著之人不能自己割捨）。又生起這樣的想法：『哪裡有佈施的福報呢？』因為這樣的緣故，種種方便引導教化都不能成功。這時菩薩用方便法門，盜取他的財物，也不生起據爲己有的心，只是爲了那個人而做種種有福的事情。通過方便法門招引他來觀看，使他生起稀有之心，覺得這位大士能夠毫不吝惜地把財物施捨給別人，而自己觀察自己卻做不到。這樣漸漸地，菩薩又方便地述說佈施財物的利益，有這樣這樣的果報，他能漸漸地相信順服，但對於自己的財物仍然不能捨棄。 菩薩後來觀察到他的心漸漸開通舒暢，如實地告訴他說：『我過去所用的佈施財物，都是你的東西啊！因為你不能自己使用，就像收穫了穀物而不去耕種，必定導致窮困缺乏。先前的福報已經用盡，更沒有其他的希望。所以我為你使用它。現在先前的佈施福報都是你的。』就像過去的佛所說，凡是佈施，應當獲得妙色、力氣、安樂、無礙辯才等等種種大的利益，不要說沒有福報啊！因為這樣的因緣，使他脫離惡道餓鬼的苦難，成就菩提的因緣。應當知道菩薩因為具有智慧方便的緣故，能夠做這樣的事情，這是二乘（聲聞、緣覺）和外道所沒有的。 『隨類者』，是指有這樣一類眾生，適宜用這種方法來教化。又其次，『隨類者』，不僅僅是這一種方便法門，還有更多無礙的巧妙方便法門。總而言之，是用能夠使他們開啟佛的知見，並且成為引導者，而不是爲了其他的事情。這樣的情況非常多，不能全部述說，應當根據這個情況來類推。舉出一個例子，其他的就可以類推理解了。 『菩薩害其慳者』，『害』是對治的意思，就像說『永遠斷除隨眠』一樣，現在也是這樣，斷除他的慳吝結縛。然而這位菩薩實際上不生起貪圖財物而自己取用的心。如果取用，就是損害菩提的支分。因為這個貪心，損害了成就正覺的因緣，使支分不具足，所以說是『害』。也就是違越了菩薩的毗奈耶（戒律）。『草結比丘』說：『佛所制定的戒律我不敢違背。』『有為戒者』，這是修行的方
【English Translation】 English version 『Zhe buneng zi ge』 (Those who are attached cannot cut off themselves). And then this thought arises: 『Where is the merit of giving?』 Because of this, all kinds of skillful means to guide and teach are unsuccessful. At this time, the Bodhisattva uses skillful means to steal his belongings, without generating the thought of taking them for himself, but only doing all kinds of meritorious deeds for that person. Through skillful means, he attracts him to observe, causing him to generate a rare thought, feeling that this great being can give away his belongings to others without being stingy, while he observes himself and cannot do it. Gradually, the Bodhisattva also conveniently describes the benefits of giving away belongings, that there are such and such consequences, and he can gradually believe and submit, but he still cannot give up his own belongings. Later, the Bodhisattva observes that his mind is gradually opening up and becoming comfortable, and truthfully tells him: 『The belongings I used for giving in the past were all yours! Because you cannot use them yourself, just like harvesting grain and not cultivating, it will inevitably lead to poverty and lack. The previous merit has been exhausted, and there is no other hope. So I used it for you. Now the previous merit of giving is all yours.』 Just like the Buddhas of the past said, whoever gives should obtain wonderful appearance, strength, peace, unobstructed eloquence, and all kinds of great benefits, do not say there is no merit! Because of this cause and condition, he is freed from the suffering of evil paths and hungry ghosts, and achieves the cause of Bodhi. It should be known that the Bodhisattva is able to do such things because he has wisdom and skillful means, which is something that the Two Vehicles (Śrāvaka and Pratyekabuddha) and externalists do not have. 『Suilei zhe』 (Those who follow the category) refers to a category of sentient beings who are suitable to be taught by this method. Furthermore, 『Suilei zhe』 (Those who follow the category) is not only this one skillful means, but there are more unobstructed and wonderful skillful means. In short, it is to enable them to open the Buddha's knowledge and vision, and to become a guide, not for other things. There are many such situations, and they cannot all be described. They should be inferred based on this situation. If one example is given, the others can be understood by analogy. 『The Bodhisattva harms the stingy』 (Pusa hai qi qian zhe), 『harm』 (hai) means to counteract, just like saying 『permanently eliminate the latent tendencies』, it is the same now, to eliminate his stingy bonds. However, this Bodhisattva does not actually generate the thought of coveting belongings and taking them for himself. If he takes them, it is harming the limbs of Bodhi. Because of this greed, the cause of achieving perfect enlightenment is harmed, and the limbs are not complete, so it is said to be 『harm』. That is, it violates the Bodhisattva's Vinaya (precepts). 『The grass-knot Bhikshu』 said: 『I dare not violate the precepts established by the Buddha.』 『Those who have precepts』 (You wei jie zhe), this is the way of practice.
便。故云有為戒也。然無為戒者。即是本性戒。非是修成。對此有所行之方便。故言有為。然深觀即同無為戒也。以不離阿字門故。次不凈行戒。云菩薩持不邪行戒(此中有重犯云皆是持不犯意不異故不注)他所攝自妻自種族護自貪不發。況復交會非道。菩薩持不邪行戒。若他所攝自妻自種族標相(謂尼等即是自種標相也)不發自貪(謂心中事)況復非道二身和合。有異方便色類事準上也。及二形相向。余色類事。此第三也。他所攝謂他所有婦女姊妹之類。如律十種護等也。然菩薩有二種。若出家者一切欲心尚不得生。何論他護及非時等。然亦謂解相故。律具言也。若在家菩薩。于自妻非時等即名為邪行。如智度于尸波羅蜜中具說也。又非時非處者。如近塔尊明現之處皆是也。以明中即是對天神等故亦制也。自種族者。謂同姓不婚等也。又族者。楚音亦是標幟義。如西方法。若女人炫賣女色。自官許。已有人與彼若干物。隨爾所時即是彼所攝也。然彼有人時。即于門置標令他人知。異人見之即知彼已有所護。若固爾干犯即同邪行也。自貪不發。謂尚不應與貪染之念相應。況非道行淫。及正境等而和合分劑耶。然有異方便為成彼大菩提因。則有犯義。不同聲聞也。如大本菩薩戒說。有菩薩從生已來修童真行。未尚面睹女
【現代漢語翻譯】 現代漢語譯本 因此說有為戒。然而無為戒，就是本性戒，不是通過修行成就的。因為有針對某種行為的方便，所以說是『有為』。然而深入觀察，它與無為戒相同，因為它不離『阿』字門（A字門，指宇宙萬物的根源）。 其次是不凈行戒。說菩薩持不邪行戒（這裡有重犯的情況，但因為都屬於持不犯的意義，所以不特別註明）。不侵犯他人所守護的、自己的妻子、自己的種族，不生起貪念，更何況是交合于非道之處。菩薩持不邪行戒，如果對他人所守護的、自己的妻子、自己的種族，或者有某種標相（比如比丘尼等，就是自身所屬的標相），不生起貪念（指心中所想），更何況是在非道之處二身結合。有其他方便、色類等情況，參照前面所說。以及二形相向，其他色類等情況，這是第三種情況。 『他所攝』，指他人所有的婦女、姐妹之類，如同戒律中的十種守護等。然而菩薩有兩種，如果是出家菩薩，一切欲心尚且不能生起，更何況是侵犯他人守護的，或者在非時等情況下。之所以要說這些，也是爲了解釋各種情況，戒律中都有詳細說明。如果是在家菩薩，對於自己的妻子，在非時等情況下行淫，就叫做邪行，如同《智度論》在尸波羅蜜中詳細說明的那樣。『非時非處』，比如靠近佛塔、有德高望重的人在場、光明顯現的地方，都是不適宜的。因為在光明中，就是面對天神等，所以也禁止。 『自種族』，指同姓不婚等情況。『族』，在楚地方言中也是標幟的意思。比如在西方法，如果女人炫賣女色，得到官府允許，已經有人給了她一定的財物，在一定時間內她就是屬於那個人的。當她屬於某人時，就會在門上設定標記，讓其他人知道。其他人看到這個標記，就知道她已經有所屬，如果強行侵犯，就等同於邪行。『自貪不發』，指尚且不應該與貪染的念頭相應，更何況是在非道之處行淫，或者與正境等和合分劑呢？ 然而，如果有其他方便，爲了成就彼大菩提之因，那麼就有犯戒的意義，這與聲聞不同。如同《大本菩薩戒》所說，有菩薩從出生以來就修童真行，從未曾面見女人。
【English Translation】 English version Therefore, it is said to be a 'conditioned precept' (有為戒). However, the 'unconditioned precept' (無為戒) is the precept of inherent nature, not achieved through cultivation. Because there is a means to act upon something, it is called 'conditioned'. However, deep contemplation equates it to the unconditioned precept, as it does not depart from the 'A' syllable gate (阿字門, A-syllable gate, referring to the origin of all things in the universe). Next is the precept against impure conduct (不凈行戒). It says that a Bodhisattva upholds the precept against non-chaste conduct (不邪行戒) (here, there are cases of repeated offenses, but because they all fall under the meaning of upholding non-violation, they are not specifically noted). Not violating what is protected by others, one's own wife, one's own clan, not generating greed, let alone engaging in intercourse in improper places. A Bodhisattva upholds the precept against non-chaste conduct. If towards what is protected by others, one's own wife, one's own clan, or something with a mark (標相, such as a Bhikkhuni, which is a mark of one's own affiliation), not generating greed (referring to thoughts in the mind), let alone the union of two bodies in an improper place. Other expedient means, types of forms, etc., refer to what was said earlier. And two forms facing each other, other types of forms, etc., this is the third case. 'Protected by others' (他所攝) refers to women, sisters, etc., belonging to others, like the ten protections in the precepts. However, there are two types of Bodhisattvas. If it is a monastic Bodhisattva, even the thought of desire should not arise, let alone violating what is protected by others, or in improper times, etc. The reason for saying these things is to explain various situations, which are detailed in the precepts. If it is a lay Bodhisattva, engaging in sexual conduct with one's own wife at improper times, etc., is called unchaste conduct, as detailed in the Mahaprajnaparamita Shastra (智度論) in the chapter on Śīla-pāramitā (尸波羅蜜). 'Improper time and place' (非時非處) refers to places near pagodas, where venerable people are present, or where light is manifest, which are all inappropriate. Because in the light, one is facing the gods, etc., so it is also prohibited. 'One's own clan' (自種族) refers to cases such as not marrying within the same surname. 'Clan' (族), in the Chu dialect, also means a mark. For example, in the Western method, if a woman flaunts and sells her beauty, with the permission of the government, and someone has given her a certain amount of wealth, then for a certain period of time she belongs to that person. When she belongs to someone, a mark will be placed on the door to let others know. Others who see this mark will know that she is already protected, and if they forcibly violate her, it is equivalent to unchaste conduct. 'Not generating greed' (自貪不發) means that one should not even associate with thoughts of greed, let alone engaging in sexual conduct in improper places, or uniting with proper objects, etc., and sharing portions? However, if there are other expedient means, in order to accomplish the cause of great Bodhi, then there is the meaning of violating the precept, which is different from the Śrāvakas (聲聞). As the Mahāvastu Bodhisattva Prātimokṣa (大本菩薩戒) says, there are Bodhisattvas who have cultivated pure conduct since birth and have never even seen a woman's face.
色著心。當於山林修道。後年十八。因入村乞食。有童女見其端嚴美妙。生欲心告言。我于仁者深生欲心。仁者行妙行。正為利一切耳。若我願不遂恐致絕命。即是違仁本願而害眾生也。彼菩薩種種呵欲過失。彼終不捨。以不獲所愿因即悶絕。時彼親屬念言。必是夜叉也。形貌異人。我女見而躄地。將不奪彼精氣耶。共持刀杖執縛。將欲害之。女少蘇已見之。即具告父母因緣。彼言是女之過。非比丘罪也。即便舍之。女又追隨不止。比丘念言。若彼不得所求。必自喪命而入惡道。遂從彼愿多時和合。伺彼欲少息時。以法勸導而說法利彼女。以深愛敬故。即順其命共修梵行成大法利。然此菩薩但以大悲方便。能以下劣忍於斯事。而非欲貪所牽而作非法。若不由大悲。但以欲邪行心而作。即是犯戒此也。即是具智方便故爾。隨類者即是指前義也。同盜戒故不廣說。例可知也。如經說。群賊捉得緊那羅女施菩薩。受之。因此得財無量。時行施。又如美髮菩薩乞食。女人見悶絕。為護女故(上疑是藥叉之因此念菩提心不捨眾生故)恐離菩提心。因受為妻。久后勸導同發道心。眷屬亦發心生天(善巧方便滅罪行也)次持不妄語戒。盡形存活因妄語持不妄語戒當盡形壽(迴文向上)設為活命因故。不應妄語。即成欺誑佛菩提。秘密
【現代漢語翻譯】 現代漢語譯本 色著心（對色慾產生執著的心）。應當在山林中修道。後來十八歲時，因為進入村莊乞食，有一位少女見到他相貌端正莊嚴美妙，心生愛慕，告訴他說：『我對您深深地產生了愛慕之心。您修行妙行，正是爲了利益一切眾生。如果我的願望不能實現，恐怕會因此喪命，這便是違背了您利益眾生的本願而害了眾生。』 那位菩薩種種呵斥情慾的過失，但那位少女始終不肯放棄。因為不能獲得所愿，隨即昏厥過去。當時她的親屬們認為：『一定是夜叉（一種惡鬼）作祟。他的形貌與常人不同，我的女兒見到他便倒地不起，莫不是要奪取她的精氣吧？』於是共同拿著刀杖捆綁菩薩，想要加害於他。少女稍微甦醒后見到了菩薩，便將事情的緣由全部告訴了父母。她的父母說這是女兒的過錯，不是比丘（出家修行的男子）的罪過，便放了他。少女又追隨不止。比丘心想：『如果她不能得到所求，必定會因此喪命而墮入惡道。』於是順從了她的願望，與她和合了很長時間。等到她的情慾稍微平息時，用佛法勸導她，併爲她說佛法，使她獲得利益。因為少女深深地愛慕和尊敬他，便順從他的教導，共同修行梵行（清凈的行為），成就了很大的佛法利益。然而這位菩薩只是以大悲心的方便，才能以下劣的忍辱來對待這件事，而不是被情慾貪念所牽引而做出不合法的事情。如果不是出於大悲心，而是以情慾邪行的心來做這件事，那就是犯戒了。這便是因為具有智慧和方便的緣故。『隨類者』就是指前面的意思。因為與盜戒相同，所以不再詳細說明，可以類推得知。如同經中所說，一群盜賊捉住了緊那羅女（一種天女），菩薩接受了她，因此得到了無量的財富，於是廣行佈施。又如美髮菩薩乞食時，一位女人見到他便昏厥過去，爲了保護那位女子（上面懷疑是藥叉的緣故，因此念菩提心不捨眾生），恐怕她離開菩提心，因此接受她為妻子。很久以後勸導她共同發起道心，她的眷屬也發起道心而生天（這是善巧方便滅罪的行為）。 其次是持不妄語戒。盡形存活因為妄語持不妄語戒應當盡形壽（迴文向上）即使是爲了活命的緣故，也不應該說謊。如果說謊，就成了欺騙佛菩提（覺悟），這是秘密。
【English Translation】 English version The mind attached to color (lust). One should cultivate the Way in the mountains and forests. Later, at the age of eighteen, upon entering a village to beg for food, a young woman saw his dignified and beautiful appearance, and developed a desire for him, telling him: 'I have a deep desire for you. You practice wonderful deeds precisely to benefit all beings. If my wish cannot be fulfilled, I fear I will lose my life, which would be contrary to your original vow to benefit beings and would harm a living being.' That Bodhisattva admonished her about the faults of desire in various ways, but that young woman never gave up. Because she could not obtain what she desired, she immediately fainted. At that time, her relatives thought: 'It must be a Yaksha (a type of evil spirit). His appearance is different from ordinary people; my daughter fell to the ground upon seeing him. Could it be that he is going to take her essence?' So they jointly held knives and staffs, binding the Bodhisattva, intending to harm him. The young woman, having slightly recovered, saw the Bodhisattva and told her parents the whole story. Her parents said that it was the daughter's fault, not the fault of the Bhikshu (a male monastic), and released him. The young woman then followed him incessantly. The Bhikshu thought: 'If she cannot get what she seeks, she will surely lose her life and fall into evil realms.' So he complied with her wish, and united with her for a long time. When her desire had subsided a little, he used the Dharma to guide her, and spoke the Dharma for her benefit. Because the young woman deeply loved and respected him, she followed his teachings, and together they practiced Brahmacharya (pure conduct), achieving great Dharma benefits. However, this Bodhisattva was only able to treat this matter with inferior patience through the expedient of great compassion, and was not led by lustful desires to do unlawful things. If it were not out of great compassion, but done with a lustful and evil mind, then it would be breaking the precepts. This is because he possessed wisdom and skillful means. 'Those of the same kind' refers to the previous meaning. Because it is the same as the stealing precept, it will not be explained in detail, and can be inferred. As the Sutra says, a group of thieves captured a Kinnara woman (a type of celestial being), and the Bodhisattva accepted her, thereby obtaining immeasurable wealth, and then practiced extensive giving. Also, when the Bodhisattva Beautiful Hair was begging for food, a woman fainted upon seeing him. In order to protect that woman (it was suspected above that it was because of a Yaksha, therefore he thought of Bodhicitta and did not abandon sentient beings), fearing that she would leave Bodhicitta, he accepted her as his wife. After a long time, he persuaded her to jointly generate the mind of the Way, and her family also generated the mind and were born in heaven (this is the skillful means of eradicating sins). Next is upholding the precept of not lying. To live one's life upholding the precept of not lying because of falsehoods, one should uphold the precept of not lying for the rest of one's life (palindrome upwards). Even for the sake of saving one's life, one should not lie. If one lies, it becomes deceiving Buddha Bodhi (enlightenment), which is a secret.
主是名菩薩住最上大乘。若妄語者越佛菩提。是故秘密主。此法門應如是知。舍妄語業所不應為。是名欺誑諸佛菩提。秘密主菩薩最上大乘。若妄語者越失佛菩提。秘密主法門應如是知。不捨實語。此第四戒也。活命因者。即是種種名利事等。或因余飲食衣服囚禁苦厄如是等。如作妄語即身命存。不作即有待之形將不存立。故名活命緣也。菩薩有如是因緣。爾時尚不生一念欲誑他心。況起方便耶。然略說有八非聖語八賢聖語。謂不見言見。不聞觸知而言聞觸知。見言不見。及聞觸知而言不聞不觸不知。是八非聖語也。反此即名八賢聖語。謂見言見。餘三亦爾。不見言不見。餘三亦爾。如毗尼說也。五分大妄語戒有。若菩薩如是犯者。即是謗佛菩提。何以故。菩提者即是一向實義。而今此乃妄誑之因。正與彼相背。故名破菩提也。複次如來無量劫修諦誠故。所可言說。人皆信受。乃至說不可思議法。非彼心量所行難信難解。以佛無量劫誠實故。人亦信之。今菩薩而誑眾生。即是生彼誑法因緣。亦是破菩提也。是故菩薩住此最上大乘地真言之行。不得生一念誑他之心及彼種種緣。具如律說其相。若違犯。即是越佛菩薩也。此亦合有隨類方便語。文無略也。如菩薩戒大本中說。有一女人殺害父母。作此無間業已。自念。我此
【現代漢語翻譯】 現代漢語譯本： 主（Śākyamuni，釋迦牟尼佛的尊稱）是名菩薩，安住于最上大乘（Anuttara-mahāyāna，無上大乘）。如果（有菩薩）說妄語，就違越了佛的菩提（bodhi，覺悟）。因此，秘密主（Guhyapati，金剛手菩薩的別名），對此法門應當如是了知：捨棄妄語之業，不應當去做。這叫做欺誑諸佛的菩提。秘密主，菩薩的最上大乘，如果（有菩薩）說妄語，就違越喪失了佛的菩提。秘密主，對此法門應當如是了知：不捨棄真實語。這是第四條戒律。『活命因』，指的是種種名利之事等等，或者因為其他的飲食、衣服、囚禁、苦厄等等。如果作妄語，身體和性命就能存活；如果不作妄語，將面臨死亡的威脅，身體將不能存立。所以叫做『活命緣』。菩薩即使有這樣的因緣，尚且不生起一念想要欺騙他人的心，更何況是使用方便之法呢？ 簡略地說，有八種非聖語和八種賢聖語。所謂的『不見言見，不聞觸知而言聞觸知，見言不見，以及聞觸知而言不聞不觸不知』，這八種是非聖語。反過來，就是八種賢聖語，即『見言見』，其餘三種也是如此；『不見言不見』，其餘三種也是如此。正如《毗奈耶經》（Vinaya，戒律）所說。五分大妄語戒也有。如果菩薩這樣違犯，就是誹謗佛的菩提。為什麼呢？因為菩提就是一向真實的意義，而現在這種行為是虛妄欺騙的原因，正好與菩提的意義相反，所以叫做破壞菩提。 再次，如來（Tathāgata，佛的稱號）經過無量劫修持諦實誠懇，所以說的話，人們都相信接受，乃至說不可思議之法，即使超出他們的心量所能理解的範圍，難以置信難以理解，也因為佛無量劫的誠實而相信。現在菩薩如果欺騙眾生，就是給他們種下欺騙的因緣，也是破壞菩提。所以，安住于最上大乘地真言之行的菩薩，不得生起一念欺騙他人的心，以及種種相關的因緣，具體情況如戒律中所說。如果違犯，就是違越了佛的菩提。這裡也包含有隨順情況的方便語，只是經文中沒有詳細說明。如《菩薩戒大本》中所說，有一個女人殺害了父母，造作了這種無間業之後，自己想到：
【English Translation】 English version: The Lord (Śākyamuni, an honorific title for the Buddha) is a Bodhisattva dwelling in the Supreme Great Vehicle (Anuttara-mahāyāna). If one utters falsehoods, one transgresses the Buddha's Bodhi (bodhi, enlightenment). Therefore, Secret Lord (Guhyapati, another name for Vajrapani Bodhisattva), this Dharma gate should be understood as follows: abandoning the karma of false speech, one should not engage in it. This is called deceiving the Bodhi of all Buddhas. Secret Lord, the Bodhisattva's Supreme Great Vehicle, if one utters falsehoods, one transgresses and loses the Buddha's Bodhi. Secret Lord, this Dharma gate should be understood as follows: not abandoning truthful speech. This is the fourth precept. 'Cause of livelihood' refers to various matters of fame and gain, or due to other food, clothing, imprisonment, suffering, and so on. If one utters falsehoods, one's body and life can survive; if one does not utter falsehoods, one will face the threat of death, and one's body will not be able to exist. Therefore, it is called 'cause of livelihood'. Even if a Bodhisattva has such circumstances, they would not even generate a single thought of wanting to deceive others, let alone use expedient means? Briefly speaking, there are eight non-holy speeches and eight holy speeches. The so-called 'saying 'seeing' when not seeing, saying 'hearing and touching' when not hearing or touching, saying 'not seeing' when seeing, and saying 'not hearing, not touching, or not knowing' when hearing, touching, or knowing'—these eight are non-holy speeches. Conversely, they are the eight holy speeches, that is, 'saying 'seeing' when seeing,' and so on for the other three; 'saying 'not seeing' when not seeing,' and so on for the other three. As stated in the Vinaya (Vinaya, monastic rules). There are also the five major precepts against lying. If a Bodhisattva violates them in this way, it is slandering the Buddha's Bodhi. Why? Because Bodhi is the meaning of unwavering truth, but this action is a cause of falsehood and deception, which is directly contrary to the meaning of Bodhi, so it is called destroying Bodhi. Furthermore, the Tathagata (Tathāgata, title of the Buddha) has cultivated truthfulness and sincerity for countless eons, so what he says is believed and accepted by people. Even when he speaks of inconceivable Dharma, even if it exceeds the scope of what their minds can comprehend, and is difficult to believe and understand, people still believe it because of the Buddha's countless eons of truthfulness. Now, if a Bodhisattva deceives sentient beings, it is planting the causes for deception in them, and it is also destroying Bodhi. Therefore, a Bodhisattva dwelling in the practice of the Supreme Great Vehicle's ground mantra should not generate a single thought of deceiving others, as well as various related causes, as detailed in the precepts. If one violates them, one transgresses the Buddha's Bodhi. This also includes expedient speech that adapts to circumstances, but it is not detailed in the text. As stated in the 'Great Chapter on Bodhisattva Precepts,' there was a woman who killed her parents, committing this act of uninterrupted karma, and then thought to herself:
惡業決定入無間獄。極惡已成。更有何等善法來近我耶。以此因緣故。更不改過修善。但靜然而住拱手待罪。菩薩種種勸之令懺悔修善。乃至告語大乘法中有方便可滅此罪。終不信受。菩薩生大悲心。又化作婦人投彼止宿。因自說。我亦作如是業。彼婦人自念。餘人亦有作此事耶。我今得伴可共同止。如是多時。彼化人漸以方便。欲共改悔行善。而不從彼說。謂言汝必欲作便可作之。然我自念終無益也。彼化人即于彼同住中。示行善事漸獲法利。具大神通而示見之。告言。我今行善。先罪已滅今得此法。若法罪不滅。何由能獲如是事耶。彼生希有心言。彼與我同犯。彼尚能除。我何不作。因與同行。菩薩方便化之。罪垢得除漸入佛法。此即是菩薩慧方便故。能如是持戒。非二乘世人共也。又僧伽吒經說。有一大夫。其妻艷麗婉美尤相愛重。后時命過。情不能捨恒負之而行。乃至枯朽而不肯棄。菩薩化之不得。因化作一婦人。亦負一夫云。此人我所愛念。而命終盡情不能割。故恒負之彼念言。此則我伴與我同事。因共止住。后時菩薩伺彼。方便即棄彼二尸于恒河水。婦人及彼覓尸欻皆不得。便嘆怨云。我等負之乃至枯朽。今見異伴。遂相與結愛而棄我等。當知其情不可保也。鬼尚如此。況生存乎。彼見此事變心頓息。即
【現代漢語翻譯】 現代漢語譯本： 惡業決定會墮入無間地獄（Avīci hell，佛教中最底層的地獄）。如果極惡之業已經形成，還有什麼善法能夠接近我呢？因為這個原因，我更不思悔改修善，只是靜靜地待著，拱手等待罪罰。菩薩（Bodhisattva，指發願要普度眾生的修行者）用各種方法勸導他，讓他懺悔修善，甚至告訴他大乘佛法中有方便法門可以滅除這種罪業，但他始終不相信接受。菩薩生起大悲心，又化作一個婦人，到他那裡借宿。婦人自己說：『我也做了像你這樣的惡業。』那個人心想：『原來也有其他人做過這樣的事啊，我現在找到了同伴，可以一起住在這裡。』就這樣過了很長時間，化身的婦人漸漸用方便之法，想和他一起悔改行善，但他不聽從婦人的勸說，說：『你如果一定要做，那就去做吧，但我自己認為這樣做終究是沒有用的。』化身的婦人就在和他同住的過程中，示現行善之事，漸漸獲得佛法的利益，並且示現出巨大的神通。她告訴那個人：『我現在行善，之前的罪業已經滅除了，現在才得到這樣的佛法利益。如果罪業不能滅除，怎麼可能獲得這樣的成就呢？』那個人生起稀有之心，說：『她和我犯了同樣的罪業，她尚且能夠消除，我為什麼不能做呢？』於是就和婦人一起修行。菩薩用方便之法教化他，他的罪業逐漸消除，漸漸進入佛法。這就是菩薩的智慧和方便，才能這樣持戒，不是二乘（聲聞乘和緣覺乘）和世俗之人所能做到的。 又《僧伽吒經》（Saṃghāṭa Sūtra）中說，有一個大夫，他的妻子非常美麗動人，他非常愛重她。後來他的妻子去世了，他因為感情上無法割捨，總是揹著妻子的屍體行走，甚至屍體已經枯朽了也不肯丟棄。菩薩想度化他，但是沒有辦法，於是就化作一個婦人，也揹著一個丈夫的屍體，說：『這個人是我所愛念的，但是他已經去世了，我感情上無法割捨，所以總是揹著他。』那個人心想：『這個人是我的同伴，和我做著同樣的事情。』於是就和婦人一起住下。後來，菩薩伺機方便，就把兩個屍體都丟到恒河（Ganges River）里。婦人和那個人尋找屍體，突然都找不到了，於是就嘆息抱怨說：『我們揹著屍體，甚至背到屍體都枯朽了，現在看到新的同伴，就互相結愛，把我們丟棄了。』應當知道人的感情是不可靠的啊！鬼尚且如此，更何況是活著的人呢？那個人看到這件事，改變了心意，立刻...
【English Translation】 English version: Evil karma determines entry into Avīci hell (the hell of incessant suffering). If extremely evil deeds have already been committed, what good deeds can approach me? Because of this reason, I will not repent and cultivate goodness, but will quietly stay and await punishment with folded hands. The Bodhisattva (a being who is on the path to Buddhahood) advises him in various ways to repent and cultivate goodness, even telling him that there are expedient methods in the Mahāyāna (the Great Vehicle) teachings that can eradicate this sin, but he ultimately does not believe or accept it. The Bodhisattva generates great compassion and transforms into a woman, lodging at his place. The woman says to herself, 'I have also committed such evil deeds.' The man thinks, 'So there are others who have done such things. Now I have a companion and can stay here together.' After a long time, the transformed woman gradually uses expedient means to try to repent and do good together, but he does not listen to her, saying, 'If you want to do it, then do it, but I think it is ultimately useless.' The transformed woman, while living with him, demonstrates the practice of good deeds, gradually obtaining the benefits of the Dharma (the teachings of the Buddha), and manifests great supernatural powers. She tells him, 'Now I practice good deeds, and my previous sins have been eradicated, and now I have obtained these Dharma benefits. If sins could not be eradicated, how could I obtain such achievements?' The man generates a rare mind, saying, 'She and I committed the same offenses, and she can eliminate them, so why can't I do it?' So he practices together with the woman. The Bodhisattva uses expedient means to transform him, his sinful defilements are gradually removed, and he gradually enters the Buddha Dharma. This is because of the Bodhisattva's wisdom and expedient means that he can uphold the precepts in this way, which is not something that Śrāvakas (Disciples of Buddha) and Pratyekabuddhas (Solitary Buddhas) or worldly people can do. Furthermore, the Saṃghāṭa Sūtra (a Mahayana Buddhist scripture) says that there was a great officer whose wife was extremely beautiful and charming, and he loved her very much. Later, his wife passed away, and because he could not bear to part with her, he always carried her corpse with him, even when it had decayed and rotted, he would not abandon it. The Bodhisattva wanted to transform him, but could not, so he transformed into a woman, also carrying the corpse of a husband, saying, 'This person is the one I love and cherish, but he has passed away, and I cannot bear to part with him, so I always carry him.' The man thought, 'This person is my companion, doing the same thing as me.' So he stayed with the woman. Later, the Bodhisattva seized the opportunity and threw both corpses into the Ganges River. The woman and the man searched for the corpses, but suddenly could not find them, so they sighed and complained, 'We carried the corpses, even until they decayed and rotted, and now they see new companions, so they make love with each other and abandon us.' You should know that human emotions are unreliable! Even ghosts are like this, let alone living people? The man saw this event, and his mind changed immediately...
發心厭欲修道。菩薩有此慧方便故欺狂。非是噁心而作也。次粗語戒。菩薩軟細心信受攝眾生。複次秘密主。持不粗惡罵戒。應當以柔軟心攝受諸眾生等 隨彼像類語言(迴文向上謂隨順言也)秘密主菩薩初行。所謂義利眾生(此行最先也)或余菩薩住惡趣因眾生。而作粗語等。隨類形語言何以故。此是菩薩初行。為眾生故。或菩薩惡趣因眾生住粗惡語。此第五戒也。粗者。謂有所言說。能令彼心不順。令生不善之心或高聲現相。所謂粗獷等。皆是如毗尼說相也 菩薩常當柔和善順而不卒暴。所可宣說悅可前人心以此因緣。能漸漸攝彼令入佛道。而今作違惱之因。即是乖背四攝方便。故犯罪也。然亦有方便而作粗語。如菩薩戒大本有一人常行粗語以為常性。一切無能化者。菩薩化作一人。所行險暴躁惡。更過於彼無量倍數。彼見已歡喜。此人所行皆勝於我。我當自謂無與等者。而今彼所作事堪為我師。因請言為汝弟子。同事已久。菩薩漸示厭離。稍嘆柔順行呵粗暴事。后自改已勸彼令改。而猶未從。菩薩后時以示舍惡行故。稍自修道得大法利。現示神道。彼發希有心。此人所行先過於我。尚能自改而獲此法。我何不為。又以彼為師而入法利。即是菩薩以慧方便而示粗惡也。次不兩舌。複次秘密主。菩薩應持不兩舌戒。
【現代漢語翻譯】 現代漢語譯本 發心厭離世俗慾望而修道。菩薩因為具有這種智慧和方便，所以會『欺狂』（使用欺騙和迷惑的手段）。這並非出於惡意而為之。接下來是不粗語戒。菩薩以柔軟細緻的心來信受和攝受眾生。 再者，秘密主（Vajrapani，金剛手菩薩），持守不粗惡語戒，應當以柔軟的心來攝受一切眾生，隨順他們的語言習慣（指回文向上，即隨順眾生的語言）。秘密主菩薩的最初修行，就是利益眾生（這是最先要做的）。或者其他菩薩爲了處於惡趣因緣中的眾生，而說粗語等，隨順他們的語言形式。為什麼呢？因為這是菩薩的最初修行，爲了眾生的緣故。或者菩薩因為惡趣因緣的眾生而說粗惡語，這是第五戒。所謂『粗』，是指所說的話，能使對方心生不悅，產生不善之心，或者高聲顯露兇相，比如粗獷等，這些都如《毗尼》（Vinaya，律藏）中所說。 菩薩應當常常柔和善良隨順而不急躁粗暴，所說的話要讓對方聽了高興，以此因緣，才能漸漸地引導他們進入佛道。如果現在做出違背和惱害的事情，就是違背了四攝法（佈施、愛語、利行、同事）的方便，所以就犯戒了。然而也有方便之法可以使用粗語。如《菩薩戒大本》中記載，有一個人常常說粗語成為習慣，沒有人能夠教化他。菩薩就化作一個人，所作所為兇險暴躁惡劣，比那個人還要厲害無數倍。那個人見了之後很高興，心想：『這個人所作所為都勝過我，我自認為沒有人能與我相比，現在他所做的事可以作為我的老師。』於是請求做他的弟子，一起相處了很久。菩薩漸漸地示現厭離，稍微讚歎柔順的行為，呵斥粗暴的事情，後來自己改變了，勸那個人也改變，但他仍然不聽從。菩薩後來爲了顯示捨棄惡行的緣故，稍微地自己修行，得到了大法的利益，顯現神通。那個人生起了稀有的心，心想：『這個人所作所為先前比我還過分，尚且能夠自己改變而獲得這樣的法，我為什麼不能呢？』又把他當作老師而進入了佛法的利益。這就是菩薩用智慧和方便來示現粗惡的行為。接下來是不兩舌（挑撥離間）。再者，秘密主，菩薩應當持守不兩舌戒。
【English Translation】 English version Aspiring to renounce worldly desires and cultivate the path. Bodhisattvas, possessing this wisdom and skillful means, may 'deceive and mislead' (using deceptive and bewildering methods). This is not done with malicious intent. Next is the precept against harsh speech. Bodhisattvas receive and embrace sentient beings with a gentle and refined mind. Furthermore, Secret Lord (Vajrapani), upholding the precept against harsh speech, should embrace all sentient beings with a gentle heart, conforming to their language habits (referring to palindrome upwards, i.e., conforming to the language of sentient beings). The initial practice of a Secret Lord Bodhisattva is to benefit sentient beings (this is the first thing to do). Or other Bodhisattvas, for the sake of sentient beings in the cause of evil destinies, may speak harsh words, etc., conforming to their language forms. Why? Because this is the initial practice of a Bodhisattva, for the sake of sentient beings. Or a Bodhisattva speaks harsh words because of sentient beings in the cause of evil destinies; this is the fifth precept. 'Harsh' refers to words that can displease the other person, causing them to generate unwholesome thoughts, or loudly revealing a fierce appearance, such as rudeness, etc., all of which are as described in the 'Vinaya' (the monastic code). Bodhisattvas should always be gentle, kind, compliant, and not hasty or rude. Their words should please the listener, so that they can gradually guide them onto the path of Buddhahood. If they now do things that violate and annoy, they are violating the skillful means of the Four Embracing Dharmas (giving, kind speech, beneficial action, and cooperation), so they are breaking the precept. However, there are also skillful means to use harsh speech. As recorded in the 'Great Chapter on Bodhisattva Precepts', there was a person who habitually spoke harsh words, and no one could teach him. The Bodhisattva transformed into a person who was fierce, violent, and evil, many times more so than that person. When that person saw this, he was very happy, thinking: 'This person's actions surpass mine, and I thought no one could compare to me. Now, what he does can be my teacher.' So he asked to be his disciple and stayed together for a long time. The Bodhisattva gradually showed disgust, slightly praised gentle behavior, and scolded harsh things. Later, he changed himself and persuaded that person to change, but he still did not listen. Later, the Bodhisattva, in order to show the abandonment of evil deeds, slightly cultivated himself, obtained great Dharma benefits, and manifested supernatural powers. That person developed a rare mind, thinking: 'This person's actions were previously worse than mine, yet he was able to change himself and obtain this Dharma. Why can't I?' He also took him as a teacher and entered the benefits of the Dharma. This is the Bodhisattva using wisdom and skillful means to show harsh behavior. Next is not speaking divisively (sowing discord). Furthermore, Secret Lord, Bodhisattvas should uphold the precept against not speaking divisively.
離離間語離惱害語。若犯非名菩薩。菩薩不生離間眾生心。或余異方便。見有眾生隨所見處而生執著。隨彼像類作離間語。令彼住一道故。所謂住一切智道者。菩薩無離間語無惱亂語。犯者非菩薩行。于諸眾生不生離折心。或有情隨見處而著眾生見。彼隨類作離間語。如令眾生住一道。謂一切智道住。此第六戒也。兩舌之相如毗尼中具說。乃至野干師子因緣。云云。然菩薩常修無惱害行。隨上中下類。皆令歡喜和合。不作彼別異因緣。然見有種種異見眾生。各著所宗不能自出。以此因緣方受大苦。菩薩爾時為引彼令舍惡知識故。而作離間之語。如過去有外道師。領徒千人說邪道法。菩薩觀彼有堪化因緣。入彼秘法中而作弟子。不久學法皆盡其奧。慧悟絕倫。彼師嘆尚此人傳我法已畢。乃分徒五百令彼領之。爾時菩薩漸以方便。入彼見中而稍化之。經久知彼於己深生信伏。漸示深法。爾時五百弟子見心漸正而成慧性。時彼師聞其法異。來觀聞之。彼因種種開示師亦悟解即時五百人亦師菩薩而受新法。於是千人皆入正法。如是等類。即是方便破彼和合也。菩薩行甚廣不可具說。舉一例諸其隨類可知也。次綺語戒云。秘密主菩薩持不綺語戒。隨彼類語時方和合者。當持不綺語戒。隨彼形類有所言說。時方利益。彼方有此語當
【現代漢語翻譯】 現代漢語譯本 離間語和惱害語。如果違犯，就不能稱為菩薩。菩薩不會生起離間眾生的心。或者用其他方便法門，見到有眾生在所見之處產生執著，就隨順他們的形象類別說離間語，使他們安住于唯一的道路上，也就是安住於一切智道。菩薩沒有離間語，也沒有惱亂語，違犯這些就是非菩薩的行為。對於一切眾生，不生起離散拆開的心。或者有的眾生在所見之處執著于眾生見，菩薩就隨順他們的類別說離間語，使眾生安住于唯一的道路上，即安住於一切智道。這是第六條戒律。兩舌的相狀，如《毗尼》中所詳細說明的，乃至野乾和獅子的因緣等等。然而，菩薩常常修習無惱害的行為，無論對上等、中等、下等根器的眾生，都讓他們歡喜和合，不製造彼此分離的因緣。然而，見到有種種不同見解的眾生，各自執著于自己的宗派而不能自拔，因此而遭受巨大的痛苦。菩薩這時爲了引導他們捨棄惡知識，才說離間之語。例如過去有一位外道師，帶領一千個徒弟宣說邪道之法。菩薩觀察到他們有可以教化的因緣，就進入他們的秘法中做弟子。不久，就學盡了他們所有的法，智慧悟性超群。那位外道師讚歎說：『這個人已經完全掌握了我的法，可以傳授我的法了。』於是分出五百個徒弟讓菩薩帶領。這時，菩薩逐漸用方便法門，進入他們的見解中，慢慢地教化他們。經過很久，知道他們對自己深信不疑，就逐漸向他們展示深奧的佛法。當時，那五百個弟子看到自己的心逐漸變得正直，並且生起了智慧。這時，那位外道師聽到他們的法與以前不同，就來觀察聽聞。菩薩因此種種開示，那位外道師也領悟理解，當時五百個人也以那位菩薩為師，接受新的佛法。於是，一千個人都進入了正法。像這樣的例子，就是用方便法門來打破他們的和合。菩薩的行持非常廣泛，無法一一詳說，舉一個例子，其他類似的例子就可以類推知道了。接下來是不綺語戒。秘密主，菩薩持不綺語戒，隨順他們的語言類別，在時機和方法都合適的時候，應當持不綺語戒。隨順他們的形象類別有所言說，在時機和方法上對他們有利益，他們才會有這種說法。
【English Translation】 English version Divisive speech and harmful speech. If one violates these, they cannot be called a Bodhisattva. A Bodhisattva does not generate the mind of creating discord among sentient beings. Or, using other expedient means, seeing sentient beings attached to what they see, they speak divisive words according to their appearances, causing them to abide in the one path, which is to abide in the path of all-knowing wisdom (Sarvajna-marga). A Bodhisattva has no divisive speech and no disturbing speech; violating these is not the conduct of a Bodhisattva. Towards all sentient beings, they do not generate the mind of scattering and breaking apart. Or, if sentient beings are attached to the view of sentient beings in what they see, the Bodhisattva speaks divisive words according to their kind, such as causing sentient beings to abide in the one path, which is to abide in the path of all-knowing wisdom. This is the sixth precept. The characteristics of double-tongued speech are fully explained in the Vinaya, even the causes and conditions of the jackal and the lion, and so on. However, a Bodhisattva constantly cultivates the practice of non-harm, causing all beings of superior, middling, and inferior capacities to rejoice and be harmonious, not creating causes and conditions for their separation. However, seeing sentient beings with various different views, each attached to their own sect and unable to free themselves, and thus suffering greatly, the Bodhisattva then speaks divisive words in order to lead them to abandon evil teachers. For example, in the past there was a heretical teacher who led a thousand disciples, expounding heretical doctrines. The Bodhisattva observed that they had the potential to be transformed, so he entered their secret teachings and became a disciple. Soon, he learned all their teachings, and his wisdom and understanding were extraordinary. The heretical teacher praised him, saying, 'This person has completely mastered my teachings and can transmit them.' So he divided five hundred disciples and had the Bodhisattva lead them. At that time, the Bodhisattva gradually used expedient means, entering their views and slowly transforming them. After a long time, knowing that they deeply trusted him, he gradually revealed profound Dharma to them. At that time, the five hundred disciples saw their minds gradually becoming upright and generating wisdom. Then, the heretical teacher heard that their teachings were different from before, so he came to observe and listen. The Bodhisattva then gave various explanations, and the heretical teacher also understood and comprehended. At that time, the five hundred people also took the Bodhisattva as their teacher and accepted the new Dharma. Thus, a thousand people all entered the correct Dharma. Examples like this are using expedient means to break their harmony. The conduct of a Bodhisattva is very broad and cannot be fully described. By giving one example, other similar examples can be inferred. Next is the precept of non-frivolous speech. Secret Lord, a Bodhisattva upholds the precept of non-frivolous speech, following their language categories, and when the time and method are appropriate, they should uphold the precept of non-frivolous speech. Speaking according to their appearances, when the time and method are beneficial to them, they will have this kind of speech.
說。違律者不應說。隨彼方相應和合也。出其義利。謂令彼有義利也。出謂作也。謂行此義利。隨方隨時作也。令一切眾生得歡喜心凈其耳道。謂耳根凈也。何以故菩薩有殊異語。謂差別種種隨他意語也。有菩薩異方便。以戲笑為先。欲令眾生歡喜住佛法中。為眾生故。雖出無利語。處生死中利益眾生。其謂種種備具也。處生死流轉而無所著也。和合出利。令其一切有情。諸心喜悅耳道凈除。何以故殊異語故。有菩薩以此笑。先令眾生歡喜安住佛法中。欲無利語除棄語不出。如是菩薩生死流轉。此第七戒也。綺語。謂世間談話無利益事。如毗尼中說種種王論賊論治生入海女人治身等。或城邑國土是非評於世間事。以要言之。一切順世間法無出離因緣皆是也。然菩薩應當時方利和合語所謂時者。雖欲開導于彼。然彼都未有信入之機。誠樂未發輒爾說之。令彼不信。慢譭謗已亦無有化。即是非時也。反此名為時語。或大眾鬧亂多人之處其心不靜。而委有所說不入其心。因失道緣亦非時也。方謂非處也。謂彼正造惡時。即于彼所作之處而為說法。以彼方著所行之事。反生背忤之心。因生彼不善之心也。亦反此名隨方語。利者謂一向無諸不利令修善。順彼情機而出言也。若菩薩如是行者。能令有情歡喜信伏。自益益他也。以彼
聞己得利己亦不唐捐其功故也。然菩薩有殊異(謂異方便也謂異於前也)謂笑為初首。如戲笑者。乃至歌舞伎樂藝術談論。即是前所說種種世間有也。菩薩為令彼歡喜。既得歡喜其善順悅。因匠其情方便化導。令其安住佛慧。雖了知無益心不生著。然觀時觀方。義利故而有作之。雖作無利。然以無利而除彼無利之事也。以彼先時造惡惡與道反。直爾舍置方便而急持之。反更驚拒。故方便同事彼后即令入佛道。故此無利即是有利之因。如大良醫然變毒為藥也。若如是作者。乃是菩薩出流轉生死之因。不應同彼聲聞無方便慧者。一向拘𡱈唯遮諸過。無開通之行是故不慧滿足也。自出流轉亦令他出。故名離流轉也。如花嚴說善見女人即是也。為欲引攝眾生故。生淫女家。於五百淫女而為上首。妙麗絕倫具諸女德。六十四態一切妙巧方便皆悉具足。夫女人本性善攝人心。而此女人又無種不具。以是因緣趣之者眾。菩薩先以方便力故。同彼邪行因緣。令彼極生愛念。有所言語人無違者。觀彼情機隨緣開導令見欲之實性。即從此門而入佛慧。時彼諸人以信愛彼故。即能諦受其言。以是因緣所利無量。雖在非利之中。為能成此大利。即是菩薩具慧方便持戒也。經中此類甚廣之(菩提三藏云漫怛羅是密語也西方若二人別語更有異人來即
【現代漢語翻譯】 現代漢語譯本：聽聞佛法能使自己得益，也不會白費功夫，就是這個道理。然而菩薩有其特殊之處（指不同於一般的方便法門，也不同於之前的說法），即以嬉笑作為開端。例如像那些嬉笑之人，乃至歌舞伎樂、藝術談論，這些都是前面所說的種種世間娛樂。菩薩爲了讓他們歡喜，在他們歡喜、心情舒暢之後，就巧妙地利用他們的情感，方便地引導他們，使他們安住于佛的智慧。雖然菩薩了知這些世間娛樂本身並沒有益處，心中也不會產生執著，但會觀察時機和場合，爲了利益眾生的緣故而有所作為。即使所做的事情表面上沒有利益，也是爲了用這種『無利』來去除他們原本的『無利』之事。因為這些人先前造作惡業，與佛道相悖，如果直接捨棄方便法門而急於教導他們佛法，反而會讓他們感到驚恐和抗拒。所以菩薩先用方便法門與他們相處，之後再引導他們進入佛道。因此，這種看似『無利』的行為，實際上是有利之因。就像高明的醫生能將毒藥轉化為良藥一樣。如果能這樣行事，才是菩薩脫離生死輪迴的原因，不應該像那些沒有方便智慧的聲聞乘修行者一樣，一味地拘泥於戒律，只知道遮止各種過失，而沒有開通之行，所以不能圓滿智慧。自己脫離生死輪迴，也使他人脫離，所以稱為『離流轉』。例如《華嚴經》中所說的善見女人就是如此。爲了引導和攝受眾生，她出生於家（指妓院），在五百名（指妓女）中成為首領。她容貌美麗絕倫，具備各種女子的美德，六十四種姿態，一切巧妙的方便都具備。女人天性就善於攝取人心，而這位女人又沒有哪種手段不具備。因此，前來親近她的人很多。菩薩先用方便力，與他們做同樣的事情，讓他們極度地產生愛念，她所說的話沒有人違背。觀察他們的情感和根機，隨緣開導，讓他們看到慾望的真實本性，然後就從這個門徑進入佛的智慧。當時那些人因為信任和愛慕她，所以能夠認真地接受她的話，因此所利益的人無量無邊。雖然身處看似沒有利益的環境之中，卻能成就如此大的利益，這就是菩薩具備智慧和方便，並且持戒的表現。經典中此類事例非常多。（菩提三藏說：漫怛羅(Mantra)是密語（指咒語），西方如果兩個人私下說話，有其他人在場，就會...
【English Translation】 English version: Hearing the Dharma benefits oneself and does not waste effort, that is the reason. However, Bodhisattvas have unique qualities (referring to different skillful means, different from what was said before), namely, starting with laughter. For example, like those who joke and laugh, even singing, dancing, performing arts, and discussions, these are all the various worldly entertainments mentioned earlier. Bodhisattvas, in order to make them happy, after they are happy and feel comfortable, skillfully use their emotions to conveniently guide them, enabling them to abide in the wisdom of the Buddha. Although Bodhisattvas know that these worldly entertainments themselves are not beneficial, they do not develop attachments in their hearts, but they observe the timing and circumstances, acting for the benefit of sentient beings. Even if what is done appears to be without benefit, it is to use this 'non-benefit' to remove their original 'non-beneficial' matters. Because these people previously created evil karma, which is contrary to the Buddha's path, if one directly abandons skillful means and rushes to teach them the Dharma, it will instead cause them to be frightened and resistant. Therefore, Bodhisattvas first use skillful means to associate with them, and then guide them into the Buddha's path. Thus, this seemingly 'non-beneficial' behavior is actually the cause of benefit. Just like a skilled doctor can transform poison into medicine. If one acts in this way, it is the reason why Bodhisattvas escape the cycle of birth and death, and should not be like those Shravakas (Hinayana practitioners) without skillful wisdom, who are rigidly attached to precepts, only knowing how to prevent various faults, without open-minded practice, so they cannot perfect wisdom. Escaping the cycle of birth and death oneself, and also enabling others to escape, is called 'liberation from transmigration'. For example, the woman Good Vision mentioned in the Avatamsaka Sutra (Flower Garland Sutra) is such an example. In order to guide and embrace sentient beings, she was born into a ** family (referring to a brothel), becoming the leader among five hundred ** (referring to prostitutes). She was extraordinarily beautiful, possessing all the virtues of women, the sixty-four arts, and all skillful means. Women are naturally good at captivating people's hearts, and this woman lacked no means. Therefore, many people came to be close to her. Bodhisattvas first use skillful means, doing the same things as them, causing them to develop extreme love and affection, and no one would disobey what she said. Observing their emotions and capacities, she guides them according to circumstances, allowing them to see the true nature of desire, and then they enter the wisdom of the Buddha from this path. At that time, those people, because they trusted and loved her, were able to earnestly accept her words, and therefore benefited countless people. Although being in an environment that seems to be without benefit, she is able to achieve such great benefit, which is the Bodhisattva possessing wisdom and skillful means, and upholding the precepts. There are many such examples in the sutras. (Bodhi-tara says: Mantra is a secret word (referring to a spell), in the West, if two people are speaking privately, and there are other people present, then...
相簡別或有人見彼別語云勿往於他密語此名漫怛羅也)複次秘密主。菩薩應持不貪戒。于受用他物之中不起染思。何以故。菩薩應常作無著心。菩薩若有是心者彼於一切智無力。無力謂退息也。由斯法故。於一切智無力而住一邊。即不具足義也。又秘密主。菩薩應發歡喜生如是心此亦同也。我所應作今自然而生。善哉極善數數修異方便。不令彼諸眾生損失資財也。持不貪戒。複次秘密主。持不貪戒。彼他受用中他物中不起思染。何以故。無菩薩受心。有菩薩思染心無力彼一切智門一邊。亦秘密主。菩薩歡喜起如是及發此心。若我作彼自然而生。彼善極善數數而歡喜。不令損失資生彼諸眾生此第八戒也。前者已明身口戒已。今乃次明一向心戒也。此是從心所起之貪也。若菩薩見他有種種勝事。謂色力財富之輩有無量門。菩薩不生思念彼人有如是事而我無之。以是因緣而生仙羨有所欲愿貪著躁求之心。皆亦此戒攝也。由念此故又當生於受惱之因故不為也。菩薩不應如是。若有無力者。譬如有人具無量方便藝能。有時病患則無所能為。菩薩亦爾。若以貪愛而病其心。令菩提心無量力勢皆能無力也。一切智者。即是萬德皆備無所缺減之義。由起此心。令此萬德無缺之體支分不具。是故於一切智門。即是無力也。然菩薩見他有種
【現代漢語翻譯】 現代漢語譯本： （如果有人聽到別人的秘密談話，說：『不要去，那是他們的秘密。』這叫做漫怛羅（mantra，真言）。） 再者，秘密主（Guhyapati，金剛手菩薩的別名）。菩薩應當持不貪戒，對於受用他人的物品不起貪染的念頭。為什麼呢？菩薩應當常常保持無著的心。菩薩如果有了貪著的心，那麼對於一切智（sarvajñāna，佛的智慧）就沒有力量。沒有力量，就是指退失。因為這個緣故，對於一切智沒有力量，而停留在片面，也就是不具足的意思。 又，秘密主。菩薩應當生起歡喜心，像這樣想：『我所應當做的，現在自然而然地產生了。』太好了，非常好，要多次修習不同的方便法門，不要讓那些眾生損失資財。這就是持不貪戒。 再者，秘密主。持不貪戒，就是對於他人受用的物品，不起貪染的念頭。為什麼呢？菩薩不應該有受用之心，如果菩薩有貪染的念頭，那麼對於一切智之門就會失去力量，停留在片面。也是，秘密主。菩薩歡喜地生起這樣的念頭，並且發這樣的心：『如果我做了，它自然而然地產生。』這樣非常好，要多次歡喜，不要讓那些眾生損失資生之物，這是第八條戒。 前面已經說明了身口戒，現在接著說明一向心戒。這是從內心所產生的貪念。如果菩薩看到他人有種種殊勝的事情，比如容貌、力量、財富等等，有無量的方面，菩薩不應該生起這樣的念頭：『那個人有這樣的東西，而我卻沒有。』因為這個緣故而產生羨慕、有所欲求、貪著躁動的心，都屬於這條戒所攝。因爲念及這些，又會產生受惱的原因，所以不應該這樣做。菩薩不應該這樣。如果沒有力量，就像一個人具有無量的方便和才能，但有時生病了就什麼都做不了。菩薩也是這樣，如果因為貪愛而使心生病，那麼菩提心（bodhicitta，菩提心）無量的力量都會變得沒有力量。 一切智，就是指萬德皆備，沒有缺少的意思。因為生起這樣的心，使得這萬德無缺的本體支分不具足，所以對於一切智之門，就是沒有力量。然而菩薩看到他人有種種殊勝之處
【English Translation】 English version: (If someone overhears others' private conversations and says, 'Don't go there, that's their secret,' this is called mantra (mantra, secret words).) Furthermore, Guhyapati (another name for Vajrapani Bodhisattva, meaning 'Lord of Secrets'). A Bodhisattva should uphold the precept of non-greed, not giving rise to thoughts of defilement when using others' belongings. Why? A Bodhisattva should always maintain a mind free from attachment. If a Bodhisattva has a mind of attachment, then they will lack strength towards all-knowing wisdom (sarvajñāna, Buddha's wisdom). Lacking strength means to regress. Because of this reason, they lack strength towards all-knowing wisdom and remain one-sided, which means incomplete. Also, Guhyapati. A Bodhisattva should generate joy, thinking like this: 'What I should do now arises naturally.' Excellent, very good, repeatedly cultivate different skillful means, not allowing those beings to lose their resources. This is upholding the precept of non-greed. Furthermore, Guhyapati. Upholding the precept of non-greed means not giving rise to thoughts of defilement towards others' belongings that others use. Why? A Bodhisattva should not have a mind of enjoyment; if a Bodhisattva has a mind of defilement, then they will lose strength towards the gate of all-knowing wisdom, remaining one-sided. Also, Guhyapati. A Bodhisattva joyfully generates such a thought and makes this vow: 'If I do it, it will arise naturally.' This is very good, repeatedly rejoice, not allowing those beings to lose their means of livelihood; this is the eighth precept. The precepts of body and speech have already been explained; now, the precept of single-mindedness will be explained next. This is the greed that arises from the mind. If a Bodhisattva sees that others have various superior qualities, such as appearance, strength, wealth, etc., in countless aspects, the Bodhisattva should not give rise to such thoughts: 'That person has such things, but I do not.' Because of this reason, envy, desire, attachment, and restlessness arise, all of which are included in this precept. Because of thinking about these things, the cause of suffering arises, so it should not be done. A Bodhisattva should not be like this. If one lacks strength, it is like a person who has countless skillful means and abilities, but sometimes when sick, they cannot do anything. A Bodhisattva is also like this; if their mind is sick with greed, then the immeasurable power of bodhicitta (bodhicitta, the mind of enlightenment) will become powerless. All-knowing wisdom means possessing all virtues and lacking nothing. Because of generating such a mind, the complete body of these ten thousand virtues becomes incomplete, so one lacks strength towards the gate of all-knowing wisdom. However, when a Bodhisattva sees that others have various superior qualities
種勝己之事。當自慶悅而作是念。我本立大誓願。為一切眾生故。行菩薩道皆使萬德兼具也。若此等有所乏者。我尚欲不惜身命難行苦行而利樂之。而今自能成辦。即是我之大利。誠可歡慶也。菩薩以此自安慰其心。我所應作。自然而至故歡喜也。我為眾生故。尚欲以無數精進。求賢瓶劫樹自然之用。破彼窮匱之業。何況彼能自致。而更損之以自利己。以此悟心不復生著。即持戒之相也。如長阿含中說。過去俱流孫佛時。波羅奈國王名思利(或云思益)以常思利益一切故以為名也。時有五百大臣而白王言。今者國土極為豐樂。人心盈滿無思難之心。恐不可以應敵。王宜以事授之以習勞苦。則堪犯難庇衛王土也。時思益王仁甚慈忍而作是念。我云何以非時之事而加於人乎。乖我本心無此理也。時群臣知王正意遂不復言。帝釋知之而作是念。此王所行乃菩薩道。未知堅固以不。我可試之。因告鄰國王長手令其伐彼。此長手王所王。亦名五支城。以其統攝之境但有五城。是小國也。彼聞帝釋言而作是念。我聞婦人之仁思不及遠。今此王所為過於仁愛。猶婦人耳。今我兼而有之。尋興四兵往伐其國。諸大臣白思益王言。先以忠諫而不見納。今人不習武又無其備。難出不虞將若云何。王即思惟而答之言。彼所欲有國土人民及府庫
耳。我不與爭。則又於人無害。卿等勿憂也。尋即挺身而出。往深山中而修梵行。時長手王無血刃之功而有其國。經歷多時購求思益王。而不能致。時南方有梵行婆羅門。以先業故極為匱乏。無以奉養父母師長。聞思益王好行惠施故。往投之求自資給。行往彼國至山林間。遇到故王修道之所。時思益王先意問訊召令安處。給其食物溫問勞苦。今何所往耶。彼梵行者具答所由。爾時故王聞已愍然不悅。我常享國勢力自在能隨給人。今罄身失國何能滿彼也。思惟是已因告婆羅門。思益王即我是爾。今已失國故在於此。時婆羅門悶絕良久而念言。我薄福故遠求冀有所得。而復邂逅豈非命耶。時王慰喻爾勿大憂。我有方便可致耳。彼王以我是怨敵故。常見購求。若人獲彼首者重加賞賜。汝今以我首往。必大見酬賜也。彼答言。我凈行者云何殺人。甚不可也。王言若爾者。但以繩系我而往。于理無失。時彼即系至王門。爾時舊臣等見已。皆共嫌責婆羅門。爾凈行者。而不應募害此賢王以求自利。深非道也。破凈法矣。何道之有。彼即具言非我之咎。是此大王行菩薩道使我為之耳。諸臣尋入白王。王卒聞大驚。以為來奪其國。及聞說始末心生愧伏。如是行菩薩道者。而我奪其國。何以長人而王天下。因告思益王。可複本位自在行施
【現代漢語翻譯】 現代漢語譯本 耳，我不與人爭辯，也不會對人造成傷害，你們不必擔憂。不久，我便會離開，前往深山中修行梵行。當時，長手王不費一兵一卒就得到了這個國家。他花費了很長時間搜尋思益王（Siyi Wang），但始終沒有找到。當時，南方有一位修行梵行的婆羅門，因為過去的業力，生活非常貧困，沒有辦法供養父母和師長。他聽說思益王（Siyi Wang）喜歡行善佈施，所以前去投奔，希望得到資助。他前往那個國家，來到山林間，遇到了之前國王修道的地方。當時，思益王（Siyi Wang）主動問候他，邀請他安頓下來，給他食物，並親切地詢問他的來處和遇到的困難。他問他要去哪裡。那位修行梵行的婆羅門詳細地回答了他的來由。當時，之前的國王聽了之後，既憐憫又不高興。他想：『我過去享有國家的權勢，可以隨意給人東西，現在已經失去國家，怎麼能滿足他的需求呢？』 思考之後，他告訴婆羅門：『思益王（Siyi Wang）就是我。現在我已經失去國家，所以在這裡。』 當時，婆羅門聽后悶絕了很久，然後想到：『我真是命薄，遠道而來希望有所得，卻又遇到這樣的事情，難道是命運嗎？』 當時，國王安慰他說：『你不要太憂愁，我有個辦法可以解決。』 那個國王因為我是他的怨敵，所以一直在搜尋我。如果有人能得到我的頭顱，就會得到重賞。你現在拿著我的頭顱去，一定能得到豐厚的報酬。』 他回答說：『我是一個清凈的修行者，怎麼能殺人呢？這絕對不行。』 國王說：『如果這樣，你用繩子綁著我去，在道理上沒有過失。』 當時，他就用繩子綁著他來到王宮門口。當時，之前的臣子們看到后，都一起責備婆羅門：『你是一個清凈的修行者，不應該爲了自己的利益而懸賞殺害這位賢明的國王，這太不應該了。你破壞了清凈的修行，還有什麼道義可言？』 他就詳細地說明了這不是他的過錯，而是這位大王爲了修行菩薩道而讓他這麼做的。 臣子們隨即入宮稟告國王。國王突然聽到這個訊息，非常吃驚，以為他是來奪取他的國家。等到聽完事情的始末，心中感到慚愧和折服。他想：『這樣修行菩薩道的人，我卻奪取了他的國家，我怎麼能長久地統治天下呢？』 於是告訴思益王（Siyi Wang），可以恢復他原來的地位，自由地行善佈施。
【English Translation】 English version I do not contend with anyone, nor do I cause harm to others. You need not worry.' Soon after, he would depart, going deep into the mountains to cultivate Brahma-conduct. At that time, King Long Arms obtained the kingdom without shedding a drop of blood. He spent much time searching for King Siyi (Siyi Wang - King Giving Thought), but could not find him. At that time, there was a Brahmin practicing Brahma-conduct in the south. Due to past karma, he was extremely impoverished and unable to support his parents and teachers. He heard that King Siyi (Siyi Wang - King Giving Thought) was fond of giving alms, so he went to seek refuge, hoping to obtain assistance. He traveled to that country, arriving in the mountains, where he encountered the former king's place of cultivation. At that time, King Siyi (Siyi Wang - King Giving Thought) proactively greeted him, invited him to settle down, gave him food, and warmly inquired about his origins and difficulties. He asked him where he was going. The Brahmin practicing Brahma-conduct explained his reasons in detail. At that time, the former king, upon hearing this, felt both pity and displeasure. He thought: 'In the past, I enjoyed the power of the kingdom and could give things to people at will. Now that I have lost the kingdom, how can I fulfill his needs?' After contemplating this, he told the Brahmin: 'King Siyi (Siyi Wang - King Giving Thought) is me. Now I have lost the kingdom, so I am here.' At that time, the Brahmin fainted for a long time, and then thought: 'I am truly unfortunate, traveling far in the hope of gaining something, but encountering such a situation. Is this fate?' At that time, the king comforted him, saying: 'Do not be too worried, I have a way to resolve this.' That king, because I am his enemy, has been searching for me. If someone obtains my head, they will be heavily rewarded. If you take my head now, you will surely receive a generous reward.' He replied: 'I am a pure practitioner, how can I kill someone? This is absolutely impossible.' The king said: 'If that is the case, then tie me with a rope and take me there. There is no fault in reason.' At that time, he tied him with a rope and brought him to the palace gate. At that time, the former ministers, upon seeing this, all together blamed the Brahmin: 'You are a pure practitioner, and you should not have sought to harm this virtuous king for your own benefit. This is extremely inappropriate. You have violated pure practice, what morality is there?' He then explained in detail that it was not his fault, but that this great king had asked him to do so in order to practice the Bodhisattva path. The ministers immediately entered the palace to report to the king. The king was suddenly shocked upon hearing this, thinking that he had come to seize his kingdom. After hearing the whole story, he felt ashamed and subdued. He thought: 'Such a person practices the Bodhisattva path, yet I seized his kingdom. How can I rule the world for long?' Therefore, he told King Siyi (Siyi Wang - King Giving Thought) that he could restore his original position and freely practice giving.
利安萬人。我當反於舊國。各復其所無相侵害。爾時二國交好無復怨敵之患。如是等本生經當廣說之。此即不貪因緣也。次不瞋戒。秘密主菩薩持不瞋戒。複次秘密主。菩薩應持不瞋戒。彼遍一切常當安忍。不著瞋喜其心平等。彼如友等怨而轉。何以故。菩薩不應憶念惡意。謂功德在身名三摩耶縛揭多。律中大德存念意亦同也。所以者何。以菩薩本性凈故。上本性是性得戒。下云心者。謂從心所變現之法。于本性中常清凈故。是故菩薩應持不瞋戒。彼一切遍忍多。常喜瞋不著。平等等心。彼如友等怨轉。何以故。非菩薩此意惡具。以是故菩薩本性清凈心。是故。秘密主持不瞋戒。此第九也。瞋謂於一切眾生起于害心。不饒益行從心而起。所以持此者。若菩薩有人來。種種加害乃至斷截支分。尚不生害彼之心。而向輕於此耶。若不爾者非菩薩也。應遍一切處而行大忍。若他種種加害時。應自念。我先世無明因緣。生此有患之身。又無量世來常惱他故。今則業熟而受斯報。何預前人而怨咎之。如是種種正觀。又念此身從緣而生。無有自性無有我人。誰害誰受。以此觀于實相。而不生害彼之心。此是瞋忿之念。即是眾惡之具也。以能如是歡喜故。心常歡悅善寂慈忍。不著我人諸法而常平等。此平等者即是怨親不二。有益無益
【現代漢語翻譯】 現代漢語譯本 利益萬民。我應當返回原來的國家，各自恢復他們所失去的，互不侵犯。那時兩國交好，不再有怨恨敵對的禍患。像這樣的本生經應當廣泛宣說。這就是不貪的因緣。接下來是不嗔戒。秘密主（Vajrapani，金剛手菩薩）菩薩應當持不嗔戒。秘密主，菩薩應當持不嗔戒。他應當普遍地對一切眾生安忍，不執著于嗔恨或喜悅，保持內心平等。他對待朋友和仇敵都一樣。為什麼呢？因為菩薩不應該憶念惡意。所謂功德在身，名為三摩耶縛揭多（Samayavaddhagata，誓言所攝），律中的大德存念的意義也是相同的。為什麼呢？因為菩薩的本性是清凈的。上面說的本性是指性得戒，下面說的心，是指從心所變現的法，在本性中常常是清凈的。所以菩薩應當持不嗔戒。他應當普遍地對一切眾生安忍，常常喜悅，不執著于嗔恨，保持平等心。他對待朋友和仇敵都一樣。為什麼呢？因為菩薩沒有惡意的念頭。因此菩薩的本性是清凈的。所以，秘密主應當持不嗔戒。這是第九條戒。嗔是指對一切眾生生起傷害之心，做出不利於他人的行為，這些都是從心中產生的。所以要持此戒。如果有人來對菩薩種種加害，乃至斷截肢體，菩薩尚且不生起傷害他的心，何況是比這更輕微的傷害呢？如果不是這樣，就不是菩薩。應當在一切處普遍地行大忍。當他人種種加害時，應當自己想：我前世因為無明（Avidya，不明白事理）的因緣，生了這有禍患的身體。又因為無量世以來常常惱害他人，所以現在業力成熟而承受這樣的報應。這與眼前的人沒有關係，為什麼要怨恨責怪他呢？像這樣種種正確地觀察。又想到這身體是從因緣而生的，沒有自性，沒有我，沒有人，誰傷害誰，誰承受傷害呢？用這樣的觀點觀察實相，而不生起傷害對方的心。這嗔忿的念頭，就是一切罪惡的根源。因為能夠這樣歡喜忍受，所以內心常常歡悅，善良寂靜，慈悲忍辱，不執著於我、人、諸法，而常常保持平等。這平等就是怨親不二，有益無益都一樣。
【English Translation】 English version Benefiting all people. I should return to the old country, each restoring what they have lost, without mutual harm. At that time, the two countries will be on good terms, and there will be no more worries of resentment and hostility. Such Jataka tales should be widely preached. This is the cause and condition of non-greed. Next is the precept of non-anger. Vajrapani Bodhisattva should uphold the precept of non-anger. Furthermore, Vajrapani, Bodhisattvas should uphold the precept of non-anger. They should be universally patient with all beings, not attached to anger or joy, and maintain equanimity in their hearts. They treat friends and enemies alike. Why? Because Bodhisattvas should not remember evil intentions. The so-called merit in the body is called Samayavaddhagata, and the meaning of the great virtues in the precepts is the same. Why? Because the nature of Bodhisattvas is pure. The above-mentioned nature refers to the naturally attained precepts, and the mind mentioned below refers to the Dharma manifested from the mind, which is always pure in nature. Therefore, Bodhisattvas should uphold the precept of non-anger. They should be universally patient with all beings, always joyful, not attached to anger, and maintain equanimity. They treat friends and enemies alike. Why? Because Bodhisattvas do not have evil intentions. Therefore, the nature of Bodhisattvas is pure. Therefore, Vajrapani should uphold the precept of non-anger. This is the ninth precept. Anger refers to the arising of harmful intentions towards all beings, and actions that are not beneficial to others, which arise from the mind. Therefore, one should uphold this precept. If someone comes to inflict various harms on a Bodhisattva, even to the point of severing limbs, the Bodhisattva would not even generate the intention to harm them, let alone a lesser harm than this? If this is not the case, then they are not a Bodhisattva. One should universally practice great patience in all places. When others inflict various harms, one should think to oneself: In my previous lives, due to the cause of ignorance (Avidya), I was born into this afflicted body. And because I have constantly troubled others for countless lifetimes, now the karmic forces have ripened and I am receiving this retribution. This has nothing to do with the person in front of me, so why should I resent and blame them? Contemplate in this way. Also, contemplate that this body is born from conditions, without self-nature, without self, without person, who harms whom, who receives harm? Use this view to observe the true nature, and do not generate the intention to harm the other person. This thought of anger and resentment is the root of all evils. Because one can be joyful and tolerant in this way, the mind is always joyful, kind, peaceful, compassionate, and patient, not attached to self, person, or all dharmas, and always maintains equanimity. This equanimity means that enemies and relatives are not different, whether beneficial or not.
輕重之類。一切平等心無增減。而不生心造諸惡具。常行饒益利他之行。等觀世間猶如一子故。以此菩薩正觀實相。照了此心本性清凈故。如經說。過去南方有王名曰師子。城名豐樂。正法理國不害於人。然以王國法故。出城校獵示現威武。雖無害人之意。為護國土安萬人故。欲令鄰國懷德畏威也。時王挍獵。見有奔鹿而自馳逐。絕山履險要令及之。以無害心故。既及。但鞭其角尋即舍放。何以故。欲示武藝威萬人故。既入深山無人之地。侍從不逮乏息山中。有母師子。見王形貌異人而生欲心。因來逼之示現欲相。王畏彼故尋即和合。時劫初獸等亦解人言。然女物之性若有慧者。受胎之時則能了知。因告王言。我已懷王之胤。後有若誕生當云何也。王以手所持印留遺之言。若生子可系此置我門側。后既生兒。體貌類人而甚猛毅。以兼獸性故也。其母如先約。夜逾城置王門側而去。明旦閽人見之尤生怪心。云何似人而復少異。我當白王。白已。王默唸之不以告人。因敕令為己子。字曰師子善奴。王后厭於國政因使攝國。以本性故好食鮮肉。一時急求廚膳。膳夫求肉未至。遇有新死小兒。即以為食進之云云。如賢愚經智度論說。乃至日日令求人肉。已食小兒數逾五百。城中共相告語。必有夜叉入國。凡諸小兒當謹護之。日
【現代漢語翻譯】 現代漢語譯本 輕重之類，一切以平等心對待，沒有增加或減少。不生起惡念，不製造各種作惡的工具，經常做饒益他人、利益他人的行為。平等地看待世間一切眾生，如同看待自己的孩子一樣。因此，菩薩以正確的觀察來認識實相，照見此心的本性是清凈的。正如經書所說，過去在南方有一位國王，名叫師子（Simha，意為獅子），他的都城名叫豐樂。他以正法治理國家，不傷害人民。然而，因為是國王，所以出城打獵，以此來顯示自己的威武。雖然沒有傷害人民的意思，但爲了守護國土，安定萬民，也爲了讓鄰國敬畏他的威嚴。當時，國王打獵時，看見一隻奔跑的鹿，便親自追逐。他翻山越嶺，不顧危險，一定要追上它。因為沒有傷害之心，所以追上后，只是用鞭子抽打了一下鹿角，隨即就放了它。為什麼這樣做呢？是爲了向萬民展示自己的武藝和威嚴。進入深山無人之地后，隨從沒有跟上，國王疲憊地在山中休息。有一隻母獅子，看見國王的相貌與衆不同，便生起了愛慕之心，於是靠近國王，示現愛慾之相。國王害怕它，於是就與它交合。當時，劫初的野獸等也能聽懂人言。然而，女子的本性，如果有智慧，在受孕的時候就能知道。於是她告訴國王說：『我已經懷了您的孩子。以後如果生下來，該怎麼辦呢？』國王用手持的印章留下，並說：『如果生下孩子，可以把這個繫在孩子身上，放在我的門邊。』後來，母獅子生下了一個孩子，體貌像人，但非常兇猛，因為兼有獸性。母獅子按照先前的約定，夜裡翻過城墻，把孩子放在國王的門邊，然後離開了。第二天早上，守門人看見了，非常奇怪，心想：『怎麼像人又有點不一樣呢？我應該稟告國王。』稟告后，國王默默地想，沒有告訴別人。於是下令把孩子當作自己的兒子，取名叫師子善奴。國王后來厭倦了國政，於是讓他代理國事。因為本性如此，師子善奴喜歡吃新鮮的肉。有一次，他急著要廚師做飯，廚師找不到肉，碰巧有一個剛死的小孩，就拿來當作食物獻給他。正如《賢愚經》、《智度論》所說，甚至每天都要人肉。已經吃掉的小孩超過五百個。城裡的人互相告訴，說一定是有夜叉（Yaksa，一種鬼神）進入了國家。所有的小孩都要小心保護。每天
【English Translation】 English version Weight and lightness, treating everything with an equal mind, without increase or decrease. Not generating evil thoughts, not creating various tools for doing evil, constantly engaging in acts of benefiting others and bringing them advantages. Viewing all beings in the world equally, as if they were one's own children. Therefore, Bodhisattvas use correct observation to recognize the true nature of reality, illuminating the pure nature of this mind. As the scriptures say, in the past, in the south, there was a king named Simha (meaning 'lion'), whose capital was called Abundant Joy. He governed the country with the righteous Dharma, not harming the people. However, because he was a king, he went out of the city to hunt, in order to display his power and might. Although he had no intention of harming the people, it was to protect the country, secure the people, and make neighboring countries respect his authority. At that time, while the king was hunting, he saw a running deer and chased after it himself. He crossed mountains and valleys, disregarding dangers, determined to catch it. Because he had no intention of harming it, after catching it, he only whipped its antlers and then released it. Why did he do this? It was to demonstrate his martial skills and power to the people. After entering a deep, uninhabited mountain area, his attendants could not keep up, and the king rested wearily in the mountains. A lioness saw the king's unusual appearance and developed a desire for him, so she approached the king and displayed amorous gestures. The king was afraid of her, so he mated with her. At that time, the beasts of the early kalpa could also understand human language. However, the nature of a woman, if she has wisdom, can know when she is pregnant. So she told the king, 'I am pregnant with your child. What should I do when it is born?' The king left the seal he was holding and said, 'If a child is born, you can tie this to it and place it by my door.' Later, the lioness gave birth to a child, whose appearance was like a human but very fierce, because it had both animal and human nature. The lioness, according to the previous agreement, climbed over the city wall at night and placed the child by the king's door, and then left. The next morning, the gatekeeper saw it and was very surprised, thinking, 'How can it be like a human but also a little different? I should report it to the king.' After reporting it, the king thought silently and did not tell anyone. So he ordered that the child be treated as his own son and named him Simha-good-servant. Later, the king became tired of state affairs, so he had him act as regent. Because of his nature, Simha-good-servant liked to eat fresh meat. Once, he urgently asked the cook to prepare food, but the cook could not find meat, and it happened that a newly dead child was there, so he used it as food and offered it to him. As the Wise and Foolish Sutra and the Great Perfection of Wisdom Treatise say, he even demanded human meat every day. The number of children he had eaten exceeded five hundred. The people in the city told each other that a Yaksa (a type of demon) must have entered the country. All children must be carefully protected. Every day
未及暮。皆持入室守護甚嚴。膳人求之不得。又往大臣等家取之。又失五百。后一時持死小兒。而臂釧在其人手上。見人見識之因執縛。誰執事者。此人盜小兒。當知前後所失必是此人也。因彼首伏乃云。王之咎非我也。群臣以白父王。今太子猶有獸性。獸性不可為主。愿王自理國。王言我己灌頂而授彼位。云何奪之。不從所請。群臣遂謀欲害之。彼因持利刀遁入山中。初時取死屍焚食之。后漸食人。乃至執王子五百。常求肉飼之漸取而食。時國人立其弟為王。名為善奴。慈人惠和正法化理。後有四梵行者求上善法。王念言。此人利我不少當后報之。未及與彼而出羽獵。群臣諫言。獸王近在山中。或能為害王勿出也。王念言。我欲利一切不愛其身。今若取我而食。乃吾本願滿也。遂出至林中。彼見獸王聞弟出故。即來取之。猛健故。諸婇女等皆悉散走。為其所執乃至悲泣等云云。如智論說。未報梵行者之意。與共約而放之。王言汝火未盡當必還到(以彼先焚薪待煙盡方燒人而食也)彼念以法何故。乃能不惜身命而來赴斯。因問之。彼即欲不殺行等如法廣說。彼雖猛惡而有慧性。聞即悟解得未曾有。念言彼即我師欲求何愿。王言汝今在林野中猶如猛獸。何能滿愿耶。答言我以念師恩故。要有所報必可說之。王言若求愿者
。我之本懷唯在不殺。所愿在此耳。彼即許之誓不害命也。又放五百王子而修善法。放已與王同歸。王知彼已行善行。還立為王使正法化世。而自出家。當知菩薩于如是怖畏之中。尚不生瞋而彼作利益之行。況餘事耶。如是本生等經中當廣說之耳。第十邪見戒。複次秘密主。菩薩當舍離邪見住于正見。觀當來世而生怖畏。當無害是隨煩惱。問東答西問西云東者也。撿問之。無曲無諂其心端直。于佛法僧其心決定。決定謂乃至歸命三寶也。是故秘密主。邪見最為極大過。能斷菩薩一切善根。一切諸不善法之母。如悉曇字母能生諸字。邪見亦爾。能生一切不善也。是故秘密主。下至喜笑因緣。乃當不起邪見之心。複次秘密主。菩薩舍離邪見。彼正見他世見。無害無曲無幻。端直佛法僧心性決定。是故秘密主邪見離。諸過菩薩一切善根斷轉母等。如是一切是不善諸法。是故秘密主。乃至戲笑觀看亦不起邪見。此第十戒相也。經持邪見戒者。邪見是不善之本。謂害此邪見而持于戒。故云持邪見戒也。承上九戒亦例此。可知應言持不殺戒。乃云持殺戒者。亦準此說也。邪見謂各各于其本法之中。即見理不正順於邪道者皆是也。此是害三世善之根本。謂由過去行業。而有今世五陰依止之果。復由今世行業。而有未來果報。由先了此
【現代漢語翻譯】 現代漢語譯本：我的本意只是在于不殺生，希望就在於此。他們答應了他，發誓不傷害生命。又釋放了五百位王子，讓他們修行善法。釋放后，與國王一同返回。國王知道他已經做了善行，就讓他重新當國王，用正法教化世人，而自己則出家修行。應當知道，菩薩在如此恐怖畏懼之中，尚且不生嗔恨，而且還做利益眾生的事情，更何況其他事情呢？像這樣的本生經等經典中，應當廣泛地宣說這些道理。第十條是舍離邪見戒。再者，秘密主（Vajrapani，金剛手菩薩）。菩薩應當舍離邪見，安住于正見，觀察未來的世界而生起怖畏之心。應當沒有損害，這是隨煩惱。問東答西，問西說東，要仔細檢查詢問。沒有彎曲，沒有諂媚，內心端正正直，對於佛法僧三寶，內心堅定不移。堅定不移是指乃至歸命三寶。所以，秘密主，邪見是最大的過失，能夠斷除菩薩的一切善根，是一切不善法的母親，就像悉曇字母能夠產生各種文字一樣，邪見也是如此，能夠產生一切不善。所以，秘密主，哪怕是喜笑的因緣，也不應當生起邪見之心。再者，秘密主，菩薩舍離邪見，具有正見，相信有他世，沒有損害，沒有彎曲，沒有虛幻，端正正直，對佛法僧三寶心性堅定。所以，秘密主，遠離邪見，諸過失，菩薩的一切善根斷除，轉為母親等等，像這樣一切都是不善的諸法。所以，秘密主，乃至戲笑觀看，也不要生起邪見。這是第十條戒相。經文中說『持邪見戒』，邪見是不善的根本，意思是斷除這種邪見而持守戒律，所以叫做『持邪見戒』。承接上面的九條戒律，也可以依此類推。應該說『持不殺戒』，卻說『持殺戒』，也可以按照這個道理來說。邪見是指在各自的本法之中，所見的道理不正，順從於邪道，這些都是邪見。這是損害三世善的根本。因為過去的行為，而有今世五陰依止的果報，又因為今世的行為，而有未來的果報，因為先了解了這些。
【English Translation】 English version: My original intention lies solely in non-killing, and my hope rests on this. They agreed to him, vowing not to harm any life. Furthermore, he released five hundred princes, allowing them to cultivate virtuous practices. After releasing them, he returned with the king. The king, knowing that he had performed virtuous deeds, reinstated him as king to transform the world with the righteous Dharma, while he himself renounced the world and became a monk. It should be known that even in such fearful circumstances, a Bodhisattva does not generate anger but performs actions that benefit beings; how much more so in other matters? Such stories should be extensively narrated in the Jataka tales and other scriptures. The tenth precept is abandoning wrong views. Furthermore, Secret Lord (Vajrapani), a Bodhisattva should abandon wrong views and abide in right views, observing the future world and generating a sense of fear. There should be no harm; this is a secondary affliction. Answering east when asked west, or saying east when asked west, should be carefully examined and questioned. Without crookedness, without flattery, with a mind that is upright and honest, and with unwavering determination towards the Buddha, Dharma, and Sangha (Three Jewels). Unwavering determination means even to the point of taking refuge in the Three Jewels. Therefore, Secret Lord, wrong view is the greatest fault, capable of severing all the Bodhisattva's roots of goodness and is the mother of all unwholesome dharmas. Just as the Siddham alphabet can generate various letters, so too is it with wrong view, capable of generating all that is unwholesome. Therefore, Secret Lord, even in the context of joy and laughter, one should not generate a mind of wrong view. Furthermore, Secret Lord, a Bodhisattva abandons wrong views, possesses right views, believes in the existence of other lives, is without harm, without crookedness, without illusion, upright and honest, and with unwavering determination towards the Buddha, Dharma, and Sangha. Therefore, Secret Lord, by abandoning wrong views, all faults are eliminated, the Bodhisattva's roots of goodness are no longer severed, and the turning into a mother, etc., all such things are unwholesome dharmas. Therefore, Secret Lord, even in jest and amusement, one should not generate wrong views. This is the characteristic of the tenth precept. The sutra says 'upholding the precept of wrong view'; wrong view is the root of unwholesomeness, meaning to eradicate this wrong view and uphold the precepts, hence it is called 'upholding the precept of wrong view'. Following the previous nine precepts, this can be inferred accordingly. It should be said 'upholding the precept of non-killing', but it is said 'upholding the precept of killing', which can also be explained in this way. Wrong view refers to those who, within their respective original dharmas, see the principles incorrectly and follow deviant paths; all these are wrong views. This is the root of harming the goodness of the three times (past, present, and future). Because of past actions, there is the result of the five aggregates (skandhas) relying on them in this life, and because of the actions of this life, there will be future consequences, because one first understands these.
因緣法故。得入無常無我等門。從此無常無我之智。得入法空如實相。當知離此世間正因果。外別無正見正慧也。若謂無果無因。即壞三寶四諦法。以壞三寶四諦法故。無四沙門果等一切聖法及世出世善法。今盡撥無此事。即是外道宗計也。當住正見。謂即翻前非。決定正信因果諦實之法也。諦者即是如來真實句。若謗此。即是害一切善也。無害之害者。害謂煩惱支分。由此故能見障一切善。障一切善故名害也。次轉釋之。云何無害。謂無曲也。曲即邪見也。猶如蛇未入竹筒所行屈曲。見心亦爾。若未入諸法實相道中。則曲而不正也。次又轉釋。云何無曲。謂同於幻等。觀此心實相。從緣而生猶如於幻耳。以其達實故離於戲笑。離戲笑者。即是無幻也。若如此者。即是住于端直之心。於三寶境界心常決定也。以入實相端直道故。即是於三寶中。常得決定之性也。是故勸諸菩薩。離此諸過之根本也。以不善所謂能害一切善法之根本也。以善故菩薩持戒當離此過惡也。轉謂徙惡為善。如經說。若無明轉即變為明。今邪見亦如是。舉體即是慧性。為若轉令端直即是正見。不同聲聞厭諸煩惱別求聖法也。不善亦爾。轉此善性而為不善。如結水為冰無別性也。母等者。母是能生之義。言因邪見能生一切不善之法。猶如於母也。以
是義故。菩薩乃至戲笑觀看。亦不生邪見。舉要言之。不生一念犯此邪見戒之心。況復多耶。如聲聞經中。戲笑語等不自犯于學處。此則不爾。乃至於戲笑等中作邪見等事。亦不可也。而況故思之業耶。然菩薩有慧方便故。即能于諸見不動。而修三十七品。即于邪相入于正相。何以故。以眾生無始以來多習此法。卒難為正。如彼良醫。先同其事業后奪彼權。如涅槃等說也。又如菩薩藏本生中說。乃往過去有城名波羅奈。王名梵施。然此乃久遠劫之事。而今城名即是彼先舊地。當知世界中。數數還於舊地而得本名也。然近曰波羅奈。王亦名梵施。數數與古同名也。時彼王大臣婆羅門生一子。其子生時。空中四方云色青黃赤白。各隨一方彩絢彌布。乃至遍閻浮提而降微雨。凡婆羅門法。若生子時。必請天仙聖智之人。先令觀相而為制名。時大臣求得一仙令觀其子。仙問是子生時有何瑞相。當依此制名。父以前事對之。仙人曰。我韋陀典中。若生時有此相者。必通四韋陀典。流演法澤佈於四方。因名為慶雲。然大臣種族習四韋陀典。是摩納婆宗。故依本宗號摩納婆也。此童子年漸成立傳習其業。凡四明宗旨無不洞曉。而作是念。不唯解故而獲義利。當思擇行之。尋究此文上下宗旨。當依何法而得出離也。所以者何。以此童子
【現代漢語翻譯】 現代漢語譯本： 這就是（不犯邪見戒）的意義。菩薩乃至在嬉戲觀看時，也不會產生邪見。總而言之，（菩薩）不會生起一念觸犯此邪見戒的心，更何況是更多呢？如同聲聞乘的經典中，嬉笑言語等行為本身並不構成違犯學處（戒律）。但菩薩戒則不同，即使在嬉笑等行為中產生邪見等事情，也是不可以的，更何況是故意思慮而造作的惡業呢？然而，菩薩因為具有智慧和方便，所以能夠對各種見解不動搖，並且修習三十七道品（三十七種修道的方法），從而將邪相轉入正相。為什麼呢？因為眾生從無始以來就習慣於邪見，一下子難以糾正。就像良醫一樣，先順從病人的習慣，然後再慢慢奪走他的權力（改變他的習慣）。如同《涅槃經》等經典所說。又如《菩薩藏本生經》中說，過去很久以前，有個城市名叫波羅奈（Bārāṇasī，古印度城市名），國王名叫梵施（Brahmadatta，古印度國王名）。但這已經是很久遠劫的事情了，而現在的城市名字仍然是那個古老的地方。應當知道，世界上的事物，常常會回到原來的地方，並且得到原來的名字。最近的城市也叫波羅奈，國王也叫梵施，常常與古代的名字相同。當時，那位國王的大臣婆羅門生了一個兒子。這個兒子出生時，空中四方的雲彩呈現青、黃、赤、白四種顏色，各自隨著一方的方位而色彩絢麗，甚至遍佈整個閻浮提（Jambudvīpa，佛教傳說中的四大部洲之一）並降下細雨。按照婆羅門的習俗，如果生了兒子，必定要請天仙或有聖智的人來，先為孩子看相，然後為他取名字。當時，大臣請來一位仙人來為他的兒子看相。仙人問，這個孩子出生時有什麼吉祥的徵兆，應當根據這些徵兆來取名字。父親將之前的事情告訴了仙人。仙人說，在我的《韋陀經》（Veda，古印度婆羅門教的根本經典）中，如果出生時有這種徵兆的人，必定精通四部《韋陀經》，並將法澤流佈於四方。因此，給他取名為慶雲。大臣的種族世代學習四部《韋陀經》，是摩納婆（Māṇava，婆羅門種姓的青年男子）宗，所以按照本宗的習慣，稱他為摩納婆。這個童子漸漸長大成人，傳習他的家族事業，對於四明（可能是指四吠陀）的宗旨沒有不通曉的。但他心想，僅僅理解（經典）並不能獲得真正的利益，應當思考並實踐它。應當尋究這些經文的上下宗旨，應當依靠什麼方法才能得到解脫呢？之所以這樣想，是因為這個童子...
【English Translation】 English version: This is the meaning (of not violating the precept against wrong views). Even when Bodhisattvas are playing and watching, they do not generate wrong views. In short, they do not even have a single thought of violating this precept against wrong views, let alone more than that. As in the Śrāvakayāna (the Vehicle of Hearers) sutras, joking and speaking do not in themselves constitute a violation of the precepts. But this is not the case with the Bodhisattva precepts. Even engaging in wrong views in jest is not permissible, let alone intentional actions. However, because Bodhisattvas possess wisdom and skillful means, they can remain unmoved by various views and cultivate the thirty-seven factors of enlightenment (thirty-seven practices for achieving enlightenment), thereby transforming wrong appearances into right appearances. Why? Because sentient beings have been accustomed to wrong views since beginningless time, making it difficult to correct them all at once. It is like a good doctor who first complies with the patient's habits and then gradually takes away their power (changes their habits), as stated in the Nirvana Sutra and other texts. Furthermore, as stated in the Jātaka (birth story) section of the Bodhisattva Piṭaka (Bodhisattva's collection of teachings), in the past, there was a city named Bārāṇasī (an ancient Indian city), and a king named Brahmadatta (an ancient Indian king). But this was a very long time ago, and the current city name is still that ancient place. It should be known that in the world, things often return to their original place and regain their original name. Recently, the city is also called Bārāṇasī, and the king is also named Brahmadatta, often having the same names as in ancient times. At that time, the minister of that king, a Brahmin, had a son. When this son was born, the clouds in the four directions of the sky were colored blue, yellow, red, and white, each brilliantly arrayed according to its direction, even spreading throughout Jambudvīpa (one of the four great continents in Buddhist cosmology) and raining down fine rain. According to Brahmin customs, if a son is born, a celestial being or someone with sacred wisdom must be invited to examine the child's features and give him a name. At that time, the minister sought out a sage to examine his son. The sage asked what auspicious signs were present at the time of the child's birth, as the name should be based on these signs. The father told him about the previous events. The sage said, 'In my Veda (the ancient Hindu scriptures), if someone has these signs at birth, he will surely master the four Vedas and spread the Dharma to the four directions. Therefore, name him Qingyun (Auspicious Cloud).' The minister's family had studied the four Vedas for generations and belonged to the Māṇava (a young Brahmin man) lineage, so according to the customs of his lineage, he was called Māṇava. This boy gradually grew up and practiced his family's profession, understanding all the principles of the four sciences (possibly referring to the four Vedas). But he thought, 'Merely understanding (the scriptures) does not bring true benefit; one should contemplate and practice them. One should investigate the overall meaning of these scriptures and rely on what method to attain liberation?' The reason he thought this way was because this boy...
宿殖德本久資慧性故。雖生異見之宗。而能自生此覺悟之心也。然一一尋究經宗。但生梵天而無出世之道。而白父言。今所習中未有出世之道。更有何法而為增上耶。父言。我自祖宗相承唯此法最妙。又是梵王所說。但可尊行。何能更求勝法耶。子復念言。今所學未竟云何懈怠。必當更求勝慧。父言。我聞雪山之中有大仙人。於四韋陀外別有抉擇深義。名計磔婆(此名問答隨心也)即以此教故。號此仙為計磔婆仙。我今當往問彼。父言。此仙所住險絕非人跡所至。云何能至耶。時子去心不息。尋即詣彼。時諸天神。以此童子必能利益眾人。因共加持遂達仙所。彼仙見此容貌奇特有過人之表。先意問訊近彼坐已。時彼仙有五千仙人。而為上首常演深法。即問童子何由至此。童子具述前事。因白大仙。我於人間學此四典。恐有僻解不合本旨。請仙敷述唯大仙印許。時即廣陳所解。大仙嘆言。此童子慧悟過人我之所解所不能及。然童子所云出世道者。我親從梵王聞之。有大仙當出於世。號一切智者見者。唯斯人能演斯法。非我等志中所及也。又隨所解分別之旨具教授之。時童子以先世善根。今聞一切智名得未曾有。深因荷師恩念欲報之。然梵志報師之法。須鹿皮之衣以黃為梵綖及五百金錢。念已。欲尋求之。聞南方有王當立
【現代漢語翻譯】 現代漢語譯本： 因為宿世積累的德行和長久具備的智慧，所以即使出生在持有不同見解的宗派中，也能自然而然地產生這種覺悟之心。然而，（他）一一深入研究經書的宗旨，發現（這些經典）只是講如何生到梵天，而沒有解脫輪迴的道路。於是（他）對父親說：『現在所學習的（知識）中沒有解脫輪迴的道路，還有什麼其他的方法可以進一步提升呢？』父親說：『我從祖先那裡繼承下來的只有這種法是最妙的，而且是梵王（Brahmā，創造之神）所說的，只能尊敬地奉行，怎麼能再去尋求更殊勝的法呢？』 兒子又想：『現在所學的還沒有完成，怎麼能懈怠呢？一定要再去尋求更殊勝的智慧。』父親說：『我聽說雪山之中有一位大仙人，在四韋陀（Four Vedas，印度教的根本經典）之外，還有獨特的、精闢的深奧義理。他的名字叫計磔婆（Ketakaparva，意思是問答隨心）。因為他的教法，所以稱這位仙人為計磔婆仙。我現在打算去問他。』父親說：『這位仙人所居住的地方非常險峻，不是一般人能夠到達的，你怎麼能去呢？』 當時，這個童子求法之心沒有止息，隨即前往那裡。這時，諸天神認為這個童子必定能夠利益眾人，因此共同加持他，使他到達了仙人所在的地方。那位仙人看到這個童子容貌奇特，超過常人，就主動問候他，讓他靠近自己坐下。當時，那位仙人有五千仙人作為他的主要弟子，經常演說深奧的佛法。仙人就問童子是怎麼來到這裡的。童子詳細地敘述了之前的事情，於是對大仙說：『我在人間學習這些四典，恐怕有錯誤的理解，不符合（經典）的本意，請仙人詳細地闡述，希望大仙能夠認可。』當時，（童子）就廣泛地陳述自己所理解的（內容）。大仙讚歎說：『這個童子的智慧和領悟力超過常人，我所理解的都不能和他相比。』 然而，童子所說的出世之道，我親自從梵王那裡聽說過，有一位大仙應當出現在世間，號為一切智者（Sarvajna，全知者），只有這個人能夠演說這種法，不是我們所能達到的。』又將自己所理解的（內容）的各種旨意，全部教授給他。當時，童子因為前世的善根，今生聽到一切智者的名號，得到了前所未有的歡喜。深深地感念老師的恩德，想要報答他。然而，婆羅門（Brahmin）報答老師的方法，需要鹿皮的衣服，用黃色的梵線（Brahma thread），以及五百金錢。想到這些，（童子）想要去尋找這些東西。聽說南方有一位國王將要登基。
【English Translation】 English version: Because of accumulated merits from past lives and long-possessed wisdom, even though born into a sect holding different views, he could naturally generate this mind of enlightenment. However, he thoroughly investigated the tenets of the scriptures one by one, and found that they only taught how to be born in the Brahma heaven (Brahmā, the creator god), but not the path to liberation from samsara. Therefore, he said to his father, 'There is no path to liberation in what I am learning now. Is there any other method to further improve?' The father said, 'What I have inherited from my ancestors is only this Dharma, which is the most wonderful, and it was spoken by Brahma. We can only respectfully follow it. How can we seek a more superior Dharma?' The son thought again, 'What I am learning now is not yet complete, how can I be lazy? I must seek more superior wisdom.' The father said, 'I have heard that there is a great immortal in the snowy mountains who has unique and profound meanings beyond the Four Vedas (the fundamental scriptures of Hinduism). His name is Ketakaparva (meaning questions and answers according to the mind). Because of his teachings, this immortal is called Ketakaparva Immortal. I am now planning to ask him.' The father said, 'The place where this immortal lives is very dangerous and not accessible to ordinary people. How can you go there?' At that time, the boy's mind of seeking the Dharma did not cease, and he immediately went there. At this time, the gods thought that this boy would surely benefit all beings, so they jointly blessed him and enabled him to reach the place where the immortal was. When the immortal saw that this boy's appearance was extraordinary and surpassed ordinary people, he took the initiative to greet him and asked him to sit near him. At that time, the immortal had five thousand immortals as his main disciples, and he often expounded profound Dharma. The immortal asked the boy how he came here. The boy described the previous events in detail, and then said to the great immortal, 'I am afraid that I have wrong understandings of these Four Vedas that I learned in the human world, and that they do not conform to the original meaning (of the scriptures). Please explain them in detail, and I hope that the great immortal can approve (of my understanding).' At that time, (the boy) widely stated what he understood. The great immortal praised him, saying, 'This boy's wisdom and understanding surpass ordinary people, and what I understand cannot compare to him.' However, regarding the path to liberation that the boy spoke of, I personally heard from Brahma that a great immortal should appear in the world, called Sarvajna (the all-knowing one). Only this person can expound this Dharma, which is beyond our reach.' He also taught him all the meanings of what he understood. At that time, because of the good roots of past lives, the boy heard the name of Sarvajna in this life and received unprecedented joy. He deeply appreciated the teacher's kindness and wanted to repay him. However, the method for a Brahmin (Brahmin) to repay a teacher requires deer skin clothing, a yellow Brahma thread, and five hundred gold coins. Thinking of these things, (the boy) wanted to find them. He heard that a king in the south was about to be enthroned.
。欲示威德受灌頂位。廣施梵行者。欲于彼求之。然彼先有梵志等。令王備羊馬人各千。殺以示威用為灌頂。冀獲名稱遠聞。童子后至。時王聞彼童子名而大歡喜。我將立。而感此賢人大吉祥也。即引為上賓令共定儀法。童子召諸婆羅門一一究問。今此殺生之祠出何文據。研核苦至彼並理屈。因告王言。此灌頂法非真道也。王可於一日中。於四城門辦具一切供具。隨來求者悉以惠之。其福無量名亦遠布。王亦先有善根聞即悟解。敬從其教厚為之禮。童子但取五百金錢及鹿皮綖直而去。中路至寶定城(此城近揵馱羅界也)王名軍勝(以軍戰必勝故立名也)以然燈佛初出於世。嚴飾城邑方欲迎之。潔清衢路種種布花香。特異常日。童子見已問人何故如此。為以我至故耶。為有他緣乎(時童子名遠布所在厚接敬之故自疑也)城中人報云。有佛出世名曰然燈。王欲迎之耳。童子聞佛名豁然大喜。今此名號出過已典。將非大仙所說者耶。因用所得之物求覓供物。欲往獻佛。時天魔以彼心大故。恐引無量眾生出過己界。蔽一切人無有可買之物。時有女人以先福。與童子久遠因緣故。魔不能蔽。童子從求買花。答曰我欲獻佛。設令一花以百金錢亦所不賣。童子言汝已定賣。即以百錢而買一花。乃至五莖用五百金錢。女人即要言若不與
【現代漢語翻譯】 現代漢語譯本：想要獲得德行圓滿的灌頂之位，廣泛佈施給修行梵行的人。國王想要向他們求取灌頂之法，然而那些梵志等人，讓國王準備羊、馬、人各一千，宰殺用來作為灌頂的祭品，希望藉此獲得名聲，遠揚四方。童子後來到了，當時國王聽到童子的名字就非常高興，認為『我將要即位，而感應到這位賢人帶來大吉祥啊』。於是將童子引為上賓，讓他一同商定儀法。童子召集各位婆羅門，一一追問他們，『現在這種殺生的祭祀，出自哪部經典？』經過深入研究覈實，那些婆羅門都理屈詞窮。於是童子告訴國王說：『這種灌頂之法不是真正的正道啊。』國王可以在一天之內，在四個城門準備好一切供養之物，無論誰來求取，都全部施捨給他們，這樣福報無量，名聲也會遠揚。國王原本就有善根，聽了之後立刻醒悟理解，恭敬地聽從童子的教誨，並給予豐厚的禮遇。童子只拿了五百金錢以及價值鹿皮繩的錢就離開了。中途到達寶定城（這座城靠近揵馱羅(Gandhara)地區），國王名叫軍勝（因為軍隊作戰必定勝利而得名），當時燃燈佛(Dipankara Buddha)剛出現於世，正在裝飾城邑，準備迎接佛陀，潔凈道路，佈置各種鮮花香料，特別不同於往常。童子見到后，問人為什麼這樣做，『是因為我到了的緣故嗎？還是有其他原因呢？』（當時童子的名聲遠揚，所到之處都受到厚待，所以他這樣懷疑）。城裡的人回答說：『有佛出世，名叫燃燈佛(Dipankara Buddha)，國王想要迎接他。』童子聽到佛的名字，豁然大喜，『現在這個名號超過了以往的經典，莫非是偉大的仙人所說的嗎？』於是用所得的錢財尋找供養之物，想要去獻給佛陀。當時天魔(Mara)因為童子的心願廣大，害怕引導無數眾生超出自己的管轄範圍，所以遮蔽所有的人，使他無法買到任何東西。當時有一位女人因為前世的福報，與童子有久遠的因緣，所以天魔(Mara)無法遮蔽她。童子向她請求買花。女人回答說：『我想要獻給佛陀，即使一朵花一百金錢我也不賣。』童子說：『你已經決定要賣了。』於是用一百金錢買了一朵花，直到買了五朵花，用盡了五百金錢。女人於是要求說：『如果不能答應我』 English version: Desiring to receive the initiation of perfect virtue, and to widely bestow upon those who practice the Brahma-conduct (Brahmacharya, spiritual practice). The king wished to seek it from them, but those Brahmins and others had the king prepare a thousand each of sheep, horses, and people, to be slaughtered as offerings for the initiation, hoping to gain fame and spread their name far and wide. The youth arrived later, and when the king heard the youth's name, he was overjoyed, thinking, 'I am about to ascend the throne, and this virtuous person has brought great auspiciousness.' So he welcomed the youth as an honored guest, inviting him to help determine the rituals. The youth summoned all the Brahmins and questioned them one by one, 'From which scripture does this sacrifice of living beings come?' After thorough investigation, the Brahmins were all at a loss for words. Then the youth told the king, 'This initiation is not the true path.' The king could, in one day, prepare all kinds of offerings at the four city gates, and bestow them upon anyone who comes seeking them. The merit would be immeasurable, and his name would spread far and wide. The king, having good roots, immediately understood and followed the youth's teachings respectfully, bestowing generous gifts upon him. The youth only took five hundred gold coins and the value of a deerskin rope and left. On the way, he arrived at Baoding City (which is near the region of Gandhara), where the king, named Jun Sheng (named so because his armies always win battles), was preparing to welcome Dipankara Buddha (Dipankara Buddha) who had just appeared in the world. He was decorating the city, cleaning the streets, and spreading various flowers and incense, making it exceptionally different from usual. The youth, seeing this, asked the people why they were doing this, 'Is it because I have arrived? Or is there another reason?' (At that time, the youth's name had spread far and wide, and he was treated with great respect wherever he went, so he suspected this). The people in the city replied, 'A Buddha has appeared in the world, named Dipankara Buddha (Dipankara Buddha), and the king wants to welcome him.' The youth, hearing the name of the Buddha, was overjoyed, 'This name surpasses the previous scriptures. Could it be what the great sage spoke of?' So he used the money he had obtained to seek offerings, wanting to offer them to the Buddha. At that time, Mara (Mara), seeing the youth's great aspiration, feared that he would lead countless beings out of his realm, so he obscured everyone, making it impossible for him to buy anything. At that time, a woman, due to her past merits and her long-standing connection with the youth, was not obscured by Mara (Mara). The youth asked her to buy flowers. The woman replied, 'I want to offer them to the Buddha. I would not sell even one flower for a hundred gold coins.' The youth said, 'You have already decided to sell them.' So he bought one flower for a hundred gold coins, and so on, until he bought five flowers, using up all five hundred gold coins. The woman then requested, 'If you do not agree to'
【English Translation】 Desiring to receive the initiation of perfect virtue, and to widely bestow upon those who practice the Brahma-conduct (Brahmacharya, spiritual practice). The king wished to seek it from them, but those Brahmins and others had the king prepare a thousand each of sheep, horses, and people, to be slaughtered as offerings for the initiation, hoping to gain fame and spread their name far and wide. The youth arrived later, and when the king heard the youth's name, he was overjoyed, thinking, 'I am about to ascend the throne, and this virtuous person has brought great auspiciousness.' So he welcomed the youth as an honored guest, inviting him to help determine the rituals. The youth summoned all the Brahmins and questioned them one by one, 'From which scripture does this sacrifice of living beings come?' After thorough investigation, the Brahmins were all at a loss for words. Then the youth told the king, 'This initiation is not the true path.' The king could, in one day, prepare all kinds of offerings at the four city gates, and bestow them upon anyone who comes seeking them. The merit would be immeasurable, and his name would spread far and wide. The king, having good roots, immediately understood and followed the youth's teachings respectfully, bestowing generous gifts upon him. The youth only took five hundred gold coins and the value of a deerskin rope and left. On the way, he arrived at Baoding City (which is near the region of Gandhara), where the king, named Jun Sheng (named so because his armies always win battles), was preparing to welcome Dipankara Buddha (Dipankara Buddha) who had just appeared in the world. He was decorating the city, cleaning the streets, and spreading various flowers and incense, making it exceptionally different from usual. The youth, seeing this, asked the people why they were doing this, 'Is it because I have arrived? Or is there another reason?' (At that time, the youth's name had spread far and wide, and he was treated with great respect wherever he went, so he suspected this). The people in the city replied, 'A Buddha has appeared in the world, named Dipankara Buddha (Dipankara Buddha), and the king wants to welcome him.' The youth, hearing the name of the Buddha, was overjoyed, 'This name surpasses the previous scriptures. Could it be what the great sage spoke of?' So he used the money he had obtained to seek offerings, wanting to offer them to the Buddha. At that time, Mara (Mara), seeing the youth's great aspiration, feared that he would lead countless beings out of his realm, so he obscured everyone, making it impossible for him to buy anything. At that time, a woman, due to her past merits and her long-standing connection with the youth, was not obscured by Mara (Mara). The youth asked her to buy flowers. The woman replied, 'I want to offer them to the Buddha. I would not sell even one flower for a hundred gold coins.' The youth said, 'You have already decided to sell them.' So he bought one flower for a hundred gold coins, and so on, until he bought five flowers, using up all five hundred gold coins. The woman then requested, 'If you do not agree to'
汝。汝若世世能為我夫者乃可得耳。童子深念。女人妨菩薩道。我寧不買此花。尋欲置去。女言我要世世助成真道終不相礙云云。如經律說也。及持花至佛所散以供養。于空中為蓋隨佛入城。童子得未曾有。佛為說法深得法利。又于道路泥濘處。欲布鹿皮衣令佛蹈之。魔王五度擲去之而告言。童子汝所行真道。一切世間汝最為上。云何自棄真道。學沙門邪道之法乎。彼終不以介意爲念。前有狹道而泥濘。佛必由中過。因候至時。布衣及發以掩之令佛蹈過。次弟子欲隨佛過。佛言止止。此大心者。汝等蹈之壞汝大福。佛因案頂而授其記。當於爾時。即見十方各如恒沙佛國。皆案其頂而為授記。即登菩薩第九地也。時無量百千天人眾。以此大士因緣。皆舍邪見而入正道。此即示菩薩慧方便故。先示入于邪道。盡彼宗旨方便迴心故。能引彼無量同類。故名慧方便具足也。當更撿經具說之。爾時執金剛秘密主。白佛言。世尊愿世尊說彼十善道戒斷極根斷。謂如斷草雖斷更生。若斷多羅即不更生名極斷。此說戒功力也。云何菩薩王位自在處於宮殿。父母親戚圍繞。受天妙樂而不生過。如是說已。佛告執金剛秘密主言。善哉善哉秘密主。應當諦聽極善作意。吾當演說菩薩毗奈耶決定善巧。秘密主。應知彼二種菩薩。云何為二。所謂
【現代漢語翻譯】 現代漢語譯本 『你。你如果世世代代都能做我的丈夫才可以得到這花。』童子內心深思，『女人會妨礙菩薩道。我寧可不買這花。』正要放下離開。那女子說：『我要世世代代幫助你成就真道，最終不會成為障礙。』等等，正如經律所說的那樣。他拿著花到佛陀那裡散花供養。花在空中結成傘蓋，跟隨佛陀進入城中。童子得到了前所未有的體驗。佛陀為他說法，他深深地獲得了佛法的利益。還有一次，在道路泥濘的地方，他想鋪上鹿皮衣讓佛陀踩著過去。魔王五次將鹿皮衣扔掉，並告誡他說：『童子，你所行的是真道，在一切世間你最為尊上。為何要自己捨棄真道，學習沙門邪道之法呢？』但他始終不放在心上。前面有一段狹窄的道路而且泥濘，佛陀必定會從中間經過。因此他等候時機，鋪開衣服和頭發來遮蓋泥濘，讓佛陀踩著過去。之後，弟子們想要跟隨佛陀過去，佛陀說：『停止，停止。』『這位發大心的人所鋪的路，你們踩過去會壞了你們的大福。』佛陀因此按著他的頭頂，為他授記。就在那時，他立刻見到十方各個如恒河沙數般的佛國，諸佛都按著他的頭頂為他授記。他立即登上了菩薩第九地。當時，無量百千的天人和大眾，因為這位大士的因緣，都捨棄了邪見而進入了正道。這正是顯示菩薩的智慧方便，先示現進入邪道，窮盡那些邪道的宗旨，用方便法門使他們回心轉意，所以能夠引導那些無量的同類，所以稱為智慧方便具足。應當再查閱經典詳細說明。當時，執金剛秘密主（Vajrapani, 金剛力士）對佛陀說：『世尊，愿世尊宣說那十善道戒的斷除極根斷，就像斷草一樣，雖然斷了還會再生長，如果斷了多羅樹（tala palm）就不會再生長，這叫做極斷。』這是說戒的功力。『為什麼菩薩在王位上自在，處於宮殿之中，被父母親戚圍繞，享受天上的美妙快樂卻不產生過失？』這樣說完之後，佛陀告訴執金剛秘密主說：『好啊好啊，秘密主。你應該仔細聽，極善地用心思考。我將要演說菩薩的毗奈耶（Vinaya, 戒律）的決定性的善巧方便。秘密主，你應該知道有兩種菩薩。什麼是兩種呢？所謂』
【English Translation】 English version 『You. You can only obtain this flower if you can be my husband in every lifetime.』 The boy thought deeply, 『Women hinder the Bodhisattva path. I would rather not buy this flower.』 He was about to put it down and leave. The woman said, 『I want to help you achieve the true path in every lifetime, and ultimately will not be an obstacle,』 and so on, as the sutras and Vinaya say. He took the flower to the Buddha and scattered it as an offering. The flowers formed a canopy in the air, following the Buddha into the city. The boy experienced something unprecedented. The Buddha preached to him, and he deeply benefited from the Dharma. Another time, in a muddy place on the road, he wanted to spread his deerskin robe for the Buddha to step on. The demon king threw the robe away five times and warned him, 『Boy, what you are practicing is the true path, and you are the most supreme in all the world. Why abandon the true path yourself and learn the heretical path of the Shramanas (ascetics)?』 But he never took it to heart. Ahead there was a narrow and muddy road, and the Buddha would surely pass through the middle. Therefore, he waited for the opportunity, spread out his clothes and hair to cover the mud, and let the Buddha step over it. Afterwards, the disciples wanted to follow the Buddha, but the Buddha said, 『Stop, stop.』 『If you step on the road laid by this person of great aspiration, you will ruin your great fortune.』 Therefore, the Buddha touched his head and prophesied his enlightenment. At that moment, he immediately saw countless Buddha lands in the ten directions, like the sands of the Ganges River, and all the Buddhas touched his head and prophesied his enlightenment. He immediately ascended to the ninth Bhumi (level) of a Bodhisattva. At that time, countless hundreds of thousands of devas (gods) and people, because of this great being's cause, all abandoned their heretical views and entered the right path. This is precisely to show the wisdom and skillful means of the Bodhisattva, first appearing to enter the heretical path, exhausting the tenets of those heretical paths, and using skillful means to make them repent, so they can guide those countless of the same kind, therefore it is called complete with wisdom and skillful means. You should consult the scriptures again for a detailed explanation. At that time, Vajrapani (the secret lord holding the vajra) said to the Buddha, 『World Honored One, may the World Honored One explain the cutting off of the root of the ten wholesome paths, just like cutting grass, although it is cut it will still grow, but if you cut the Tala palm (palm tree), it will not grow again, this is called extreme cutting off.』 This is talking about the power of precepts. 『Why is it that a Bodhisattva is at ease on the throne, in the palace, surrounded by parents and relatives, enjoying the wonderful pleasures of the heavens without generating faults?』 After saying this, the Buddha said to Vajrapani, 『Good, good, secret lord. You should listen carefully and pay attention with utmost care. I am going to explain the definitive skillful means of the Vinaya (discipline) of the Bodhisattvas. Secret lord, you should know that there are two kinds of Bodhisattvas. What are the two? So-called』
在家出家。秘密主。彼居家菩薩受五戒句。王位自在種種方便道。隨彼時方自在攝受(隨方時自在作之如示邪見治大邪等)求一切智。所謂具足方便。示現舞伎天祠主等種種藝處。隨彼彼方便。以四攝法攝取眾生。令彼志求無上菩提。彼持不殺生命戒不與取妄語欲邪行邪見等。是名在家五戒句。菩薩受持如所說善戒。應善修學。應具信心隨順往昔諸佛學處。謂隨昔諸佛而學也。由住有為具慧方便。能得如來無上吉祥無為戒蘊。學者思學。故得也。已說十戒相竟。金剛手白佛。愿說十善業道戒極根斷。云何菩薩王位自在。宮室男女親屬父母圍繞。天妙樂受不過生。此中問意。更有何法能害此戒之根。令善法不生。極者即是具害一切善也。問意言。云何處世法中而不為所污耶。然菩薩為眾生故常須在世間。必須有戒方便令不害其善也。佛嘆已令諦聽。即說言。菩薩調伏決定善巧。決定謂一切惡自害。一切善皆由彼生。即是自性之善也。菩薩有二在家出家。若居家者受五句戒。如前王位自在不妨行菩薩道。以此五事也。種種方便道。時方攝自在。一切智求。謂方便具足。舞伎天祠等種種藝處示現。隨彼方便眾生四攝法攝取者。經文也。時謂觀時非時。不待不失如海潮也。方謂隨方處。應以何法而入道。順世界悉檀也。以方便
【現代漢語翻譯】 現代漢語譯本 在家出家（在家修行）。秘密主（金剛手菩薩的別名）。那些居家菩薩受持五戒的要點是：即使擁有王位，也能自在地運用各種方便法門，隨順當時的處境和地方的習俗來攝受眾生（就像根據不同的情況採取不同的方法來對治邪見一樣），從而追求一切智慧。也就是說，要具備各種善巧方便，示現歌舞伎、天神廟主等各種技藝，隨順各種方便，以四攝法（佈施、愛語、利行、同事）來攝取眾生，使他們立志追求無上菩提。他們持守不殺生、不偷盜、不妄語、不邪淫、不邪見的戒律。這被稱為居家菩薩的五戒要點。菩薩受持如上所說的善戒后，應當好好地修學，應當具足信心，隨順過去諸佛的學處，也就是傚法過去諸佛所行。由於安住于有為法，具備智慧和方便，就能獲得如來無上吉祥的無為戒蘊。學習者應當如此思維學習，才能獲得。以上已經講完了十戒相。 金剛手菩薩稟白佛陀：『希望佛陀能宣說十善業道戒的根本斷除之法。』 菩薩即使擁有王位，被宮室、男女、親屬、父母圍繞，享受天界的妙樂，也不會被這些所迷惑，這是如何做到的呢？這裡提問的含義是，還有什麼方法能夠損害這些戒律的根本，使善法無法生起呢？『極』的意思是完全損害一切善法。提問的含義是：如何在世俗的生活中而不被世俗所污染呢？然而，菩薩爲了救度眾生，常常需要在世間，必須要有戒律和方便法門，才能不損害他們的善根。 佛陀讚歎后，讓金剛手菩薩仔細聽，然後說道：『菩薩調伏煩惱，具有決定的善巧方便。』 『決定』是指一切惡行都會自行斷除，一切善行都由此而生，這就是自性本具的善。菩薩有兩種：在家菩薩和出家菩薩。如果是居家菩薩，就受持五句戒，就像前面所說的，即使擁有王位，也不會妨礙行菩薩道，因為有這五件事的緣故。『種種方便道，時方攝自在，一切智求』，意思是方便具足，示現歌舞伎、天神廟等各種技藝。『隨彼方便眾生四攝法攝取者』，這是經文中的話。『時』是指觀察時機，不該做的時候不做，該做的時候不失去機會，就像海潮一樣。『方』是指隨順地方的習俗，應該用什麼方法進入佛道，順應世間的規律。以方便法門。
【English Translation】 English version Layperson's Renunciation (practicing Dharma at home). Secret Lord (another name for Vajrapani Bodhisattva). The key points for those lay Bodhisattvas who observe the five precepts are: even with a king's position, they can freely use various skillful means, adapting to the circumstances and local customs to embrace sentient beings (just like using different methods to counteract wrong views according to different situations), thereby pursuing all wisdom. That is, to possess various skillful means, demonstrating various arts such as dancers, temple masters, etc., adapting to various skillful means, using the four means of attraction (giving, kind speech, beneficial action, and cooperation) to embrace sentient beings, so that they aspire to supreme Bodhi. They uphold the precepts of not killing, not stealing, not lying, not engaging in sexual misconduct, and not holding wrong views. This is called the key points of the five precepts for lay Bodhisattvas. After Bodhisattvas receive and uphold the good precepts as mentioned above, they should cultivate and study well, and should have full faith, following the learning practices of past Buddhas, that is, emulating what past Buddhas have done. Because of dwelling in conditioned phenomena, possessing wisdom and skillful means, one can obtain the unsurpassed auspicious unconditioned aggregate of precepts of the Tathagata. Learners should think and study in this way in order to obtain it. The characteristics of the ten precepts have been explained above. Vajrapani Bodhisattva reported to the Buddha: 'I hope the Buddha can explain the method of completely cutting off the root of the ten wholesome actions.' How can a Bodhisattva, even with a king's position, surrounded by palaces, men and women, relatives, and parents, enjoying the wonderful pleasures of the heavens, not be deluded by these? What is the meaning of this question? What other methods can harm the root of these precepts, preventing good Dharma from arising? 'Completely' means completely harming all good Dharma. The meaning of the question is: how can one live in the secular world without being polluted by it? However, Bodhisattvas often need to be in the world to save sentient beings, and there must be precepts and skillful means to avoid harming their roots of goodness. After the Buddha praised him, he told Vajrapani Bodhisattva to listen carefully, and then said: 'Bodhisattvas tame afflictions and have decisive skillful means.' 'Decisive' means that all evil deeds will be cut off by themselves, and all good deeds will arise from this, which is the inherent goodness of self-nature. There are two types of Bodhisattvas: lay Bodhisattvas and monastic Bodhisattvas. If they are lay Bodhisattvas, they should observe the five precepts, just as mentioned earlier, even with a king's position, it will not hinder the practice of the Bodhisattva path, because of these five things. 'Various skillful means, embracing freely according to time and place, seeking all wisdom' means possessing skillful means, demonstrating various arts such as dancers, temples, etc. 'Embracing sentient beings with the four means of attraction according to their convenience' is a quote from the sutra. 'Time' refers to observing the timing, not doing what should not be done, and not missing the opportunity to do what should be done, just like the tide. 'Place' refers to following local customs, what method should be used to enter the Buddhist path, and conforming to the laws of the world. With skillful means.
慧具足故。種種自在施為。而攝眾生置於一切智也。不同彼無方便之五戒。但自拘𡱈志求自護也。以觀利益攝一切故。入種種道。乃至彼我入天祠。示同學彼所學。漸以正見引之。以如是等方便無邊故。所利為限。即以四攝之法引入佛道。四攝如寶云菩薩藏等中具說也。若在家菩薩如是持五戒。謂不殺盜淫妄邪見。於此五中以方便持之。其餘一切無礙。務令引入佛道而已。以此五戒為首。而能成一切智地如來之位。故云得無漏性戒成也。由住此具慧方便。是為學處也。此本性萬德皆具足戒。即是無為戒也。更重釋之(與前不異講後重敘以前未明也)上云。菩薩有二種謂在家出家。此五戒句。即在家菩薩所持也。以在世間有種種事務。由持此五戒句。由此戒具能具慧方便故。諸煩惱惡業不能害之。由此因緣得成佛也。故經云。如是善戒善修學具信。此勸持也。勸持意者。佛引古佛為證。過去諸佛由持此五戒故。處於世間。同眾生種種事業而攝取之。不妨自行。故得成佛萬德圓具。無漏自性之戒亦由此生也。方便智具者。此方便。即是身印口真言心觀本尊三昧。以此為方便又有妙慧。即觀此三事從緣而生入于實相。是故萬行頓具而得成佛也。如聲聞經。俗人所以持五戒者。為防護身口令入見諦故。今此中亦爾。以此五句戒
【現代漢語翻譯】 現代漢語譯本 因具足智慧，能以種種自在的方式施為，從而攝受眾生，將他們安置於一切智地（指佛的智慧）。這不同於那些沒有方便之道的五戒，那些五戒只是自我約束，志在自我保護。菩薩以觀察利益來攝受一切眾生，進入種種不同的道路。甚至可以進入外道的廟宇，示現學習他們的法門，逐漸用正確的見解引導他們。因為有如此等等無邊的方便，所利益的眾生是無限的。這就是用四攝法（佈施、愛語、利行、同事）引入佛道。《四攝法如寶云菩薩藏》等經典中有詳細的說明。如果是在家菩薩，就這樣持守五戒，即不殺生、不偷盜、不邪淫、不妄語、不邪見。在這五戒中，以方便的方式持守，其餘一切都沒有障礙，務必引導眾生進入佛道。以這五戒為首，就能成就一切智地的如來果位。所以說，得到無漏自性戒而成就。由於安住于這種具足智慧的方便，這就是學處。這本性具足萬德的戒，就是無為戒。再重新解釋一下（與前面沒有不同，講完之後重新敘述以前沒有講明白的地方）：上面說，菩薩有兩種，即在家菩薩和出家菩薩。這五戒句，就是指在家菩薩所持守的。因為在世間有種種事務，由於持守這五戒句，由此戒具能具足智慧方便，所以種種煩惱惡業不能夠傷害他。由於這種因緣，得以成就佛果。所以經中說：『如是善戒善修學具信』，這是勸勉持戒。勸勉持戒的意思是，佛陀引用過去諸佛作為證明，過去的諸佛由於持守這五戒，處於世間，與眾生一同從事種種事業而攝取他們，不妨礙自身的修行，所以得以成就佛果，萬德圓滿具足，無漏自性之戒也由此而生。方便智具足，這個方便，就是身印（手印）、口真言（咒語）、心觀本尊三昧（禪定）。以此作為方便，又有妙慧，即觀察這三事從因緣而生，從而進入實相。因此，萬行頓然具足而得以成就佛果。如同聲聞乘的經典所說，俗人之所以持守五戒，是爲了防護身口，從而進入見諦（證悟真理）。現在這裡也是一樣，以這五句戒
【English Translation】 English version Because of possessing complete wisdom, one can act with various kinds of unconstrained means, thereby gathering sentient beings and placing them in the state of omniscience (referring to the wisdom of the Buddha). This is different from the five precepts without skillful means, which are merely self-restraint and aimed at self-protection. Bodhisattvas gather all beings by observing their benefit, entering various paths. They may even enter the temples of other religions, demonstrating learning their teachings, and gradually guiding them with correct views. Because of such boundless skillful means, the beings benefited are limitless. This is using the four means of gathering (giving, kind speech, beneficial action, and identification) to lead them into the path of Buddhahood. The 'Four Means of Gathering' are described in detail in scriptures such as the Ratnamegha Bodhisattva Pitaka. If one is a lay Bodhisattva, one should uphold the five precepts in this way, namely, not killing, not stealing, not engaging in sexual misconduct, not lying, and not holding wrong views. Among these five precepts, one should uphold them with skillful means, and everything else is without hindrance, striving to lead beings into the path of Buddhahood. Taking these five precepts as the foundation, one can achieve the state of Tathagata (Buddha) with complete omniscience. Therefore, it is said that one attains the faultless precepts of self-nature and achieves enlightenment. Because of abiding in this skillful means of complete wisdom, this is the place of learning. This precept of inherent nature, complete with myriad virtues, is the unconditioned precept. To explain it again (not different from the previous explanation, after explaining, re-narrating what was not clear before): Above it was said that there are two kinds of Bodhisattvas, namely, lay Bodhisattvas and monastic Bodhisattvas. These five precepts refer to those upheld by lay Bodhisattvas. Because there are various affairs in the world, by upholding these five precepts, one can possess wisdom and skillful means, so that various afflictions and evil deeds cannot harm them. Because of this cause and condition, one can attain Buddhahood. Therefore, the scripture says: 'Such good precepts, well cultivated, learned, and with faith,' this is encouraging the upholding of precepts. The meaning of encouraging the upholding of precepts is that the Buddha cites past Buddhas as proof. Past Buddhas, by upholding these five precepts, were in the world, engaging in various activities with sentient beings and gathering them, without hindering their own practice, so they were able to attain Buddhahood, complete with myriad virtues, and the faultless precepts of self-nature also arose from this. Possessing skillful means and wisdom, this skillful means is the body mudra (hand gestures), the mouth mantra (incantations), and the mind contemplating the samadhi (meditation) of the principal deity. Taking this as skillful means, one also has wonderful wisdom, which is observing that these three things arise from conditions, thereby entering into reality. Therefore, myriad practices are suddenly complete and one is able to attain Buddhahood. As the Sravaka (Hearer) vehicle scriptures say, the reason why lay people uphold the five precepts is to protect their body and speech, thereby entering into the vision of truth (realizing the truth). It is the same here, with these five precepts
為方便。而防護之。令得成真言之行而見諦也。非直在家菩薩。然此五句諸出家者皆共行也。復有四根本重業。修真言行者。乃至失命因亦不應犯。云何為四。謂諸法謗一。舍離菩提心二。慳三。惱害眾生四。瞋恚何以故。此四性染是非菩薩戒也。以下偈文非持菩薩戒此性是染。以上經文也。真言行菩薩有此四重禁。即同聲開四根本罪也。若犯此者即斷根本善業。一切功德皆不得生。如聲聞經中斷多羅樹等喻也。然大乘中無永斷義。更受自新即是生也。若犯此者即非菩薩。猶如聲聞犯重非比丘也。所以然者。由此四事于菩薩法中是能染性。能障一切功德令不得生故。乃至失命因緣亦不毀犯也。次佛又引證。謂過去未來現在一切佛皆由具慧方便修行此戒。而得修學無上菩提。得大悉地。大悉地者。即是妙行之果。謂成菩提也。無有漏者性戒也。方便離智學處。亦說聲聞。大勇士人彼者。經文也。意言。佛為聲聞亦說具戒及四重等。然此攝彼一類小根性故。權作此說。非為究竟。是故此戒離於方便。方便及智不具足也。若能趣大更學妙戒。乃能具菩薩戒耳。大勇士者。指金剛手而告之也。佛以下劣有情無大乘志願。欲攝入長者之家。不令久在貧里。唐自疲苦而無所得故。此法而攝入之。非佛本出世之意也。故此戒者非是佛
【現代漢語翻譯】 現代漢語譯本：爲了方便而加以防護，使他們能夠成就真言的修行，從而證見真諦。這不僅適用於在家菩薩，這五句教言所有的出家修行者都應當共同奉行。此外，還有四種根本重罪，修行真言的行者，即使是付出生命的代價也不應該觸犯。什麼是這四種重罪呢？一是誹謗一切佛法，二是捨棄菩提心，三是慳吝，四是惱害眾生。為什麼呢？因為這四種行為的性質是染污的，不符合菩薩戒的要求。以下的偈文說明，不持菩薩戒的這種性質是染污的。以上是經文的內容。修行真言的菩薩如果犯了這四種重罪，就等同於犯了四種根本罪。如果觸犯了這些罪，就會斷絕根本的善業，一切功德都無法產生，就像聲聞乘經典中砍斷多羅樹的比喻一樣。然而，在大乘佛教中沒有永遠斷絕的說法，重新受戒改過自新就能重新開始。如果觸犯了這些罪，就不是菩薩，就像聲聞乘的比丘犯了重罪就失去了比丘的資格一樣。之所以這樣說，是因為這四件事在菩薩法中具有染污的性質，能夠障礙一切功德的產生，所以即使是付出生命的代價也不應該違犯。接下來，佛陀又引用證據，說過去、未來、現在的一切諸佛都是通過具備智慧和方便，修行這些戒律，才得以修學無上菩提，獲得大悉地（Mahāsiddhi，偉大的成就）。大悉地就是妙行的結果，也就是成就菩提。沒有遺漏的人是持守性戒的人。方便遠離智慧的學處，也適用於聲聞乘的修行者。『大勇士人彼者』，這是經文中的話。意思是說，佛陀也為聲聞乘的修行者宣說了具足戒和四重罪等戒律。但這只是爲了攝受那些根性較小的眾生，權宜之計，並非究竟之法。因此，這種戒律缺乏方便，方便和智慧都不具備。如果想要趣向大乘，更應該學習殊勝的戒律，才能具足菩薩戒。『大勇士』，指的是金剛手（Vajrapani）菩薩而告誡他。佛陀對於那些下劣的有情，沒有大乘的志願，想要把他們攝入長者之家，不讓他們長期在貧困中，白白地疲憊而一無所獲，所以用這種方法來攝受他們，但這並非佛陀出世的本意。所以這種戒律並非是佛陀的本意。 English version: For the sake of convenience, they are protected, so that they can accomplish the practice of mantra and see the truth. This is not only for lay Bodhisattvas, but all ordained practitioners should practice these five sentences together. Furthermore, there are four fundamental grave offenses that practitioners of mantra should not commit, even at the cost of their lives. What are these four? First, slandering all Dharmas; second, abandoning the Bodhicitta (the mind of enlightenment); third, stinginess; and fourth, harming sentient beings. Why? Because these four actions are inherently defiled and do not conform to the requirements of the Bodhisattva precepts. The following verses explain that the nature of not upholding the Bodhisattva precepts is defiled. The above is the content of the sutra. If a Bodhisattva practicing mantra commits these four grave offenses, it is equivalent to committing the four fundamental sins. If these sins are committed, the root of good deeds will be cut off, and all merits will not arise, just like the analogy of cutting down the Tala tree in the Sravaka (Śrāvaka, disciple) vehicle scriptures. However, in Mahayana (Mahāyāna, Great Vehicle) Buddhism, there is no such thing as permanent severance; receiving the precepts again and reforming oneself means starting anew. If these sins are committed, one is not a Bodhisattva, just as a Sravaka Bhiksu (Bhikṣu, monk) who commits a grave offense loses his status as a Bhiksu. The reason for this is that these four things have a defiling nature in the Bodhisattva Dharma, which can hinder the arising of all merits, so they should not be violated even at the cost of one's life. Next, the Buddha cites evidence, saying that all Buddhas of the past, future, and present have cultivated these precepts with wisdom and skillful means, thereby learning the unsurpassed Bodhi and attaining Mahasiddhis (Mahāsiddhi, great accomplishment). Mahasiddhis are the result of wonderful practice, which is the attainment of Bodhi. Those without omissions are those who uphold the nature precepts. The learning place where skillful means are separated from wisdom also applies to Sravaka practitioners. 'The great hero person there,' this is a phrase from the sutra. It means that the Buddha also taught the complete precepts and the four grave offenses to Sravaka practitioners. However, this is only a provisional measure to gather those beings with smaller roots, not the ultimate Dharma. Therefore, this precept lacks skillful means, and both skillful means and wisdom are not complete. If one wants to go to the Mahayana, one should learn the supreme precepts to fully possess the Bodhisattva precepts. 'The great hero' refers to Vajrapani (Vajrapāṇi) Bodhisattva, to whom he is addressing. The Buddha, for those inferior beings who do not have the aspiration for Mahayana, wants to bring them into the house of the wealthy, so that they will not remain in poverty for a long time, tiring themselves in vain and gaining nothing, so he uses this method to gather them, but this is not the original intention of the Buddha's appearance in the world. Therefore, this precept is not the Buddha's original intention.
【English Translation】 For convenience, they are protected, so that they can accomplish the practice of mantra and see the truth. This is not only for lay Bodhisattvas, but all ordained practitioners should practice these five sentences together. Furthermore, there are four fundamental grave offenses that practitioners of mantra should not commit, even at the cost of their lives. What are these four? First, slandering all Dharmas; second, abandoning the Bodhicitta (the mind of enlightenment); third, stinginess; and fourth, harming sentient beings. Why? Because these four actions are inherently defiled and do not conform to the requirements of the Bodhisattva precepts. The following verses explain that the nature of not upholding the Bodhisattva precepts is defiled. The above is the content of the sutra. If a Bodhisattva practicing mantra commits these four grave offenses, it is equivalent to committing the four fundamental sins. If these sins are committed, the root of good deeds will be cut off, and all merits will not arise, just like the analogy of cutting down the Tala tree in the Sravaka (Śrāvaka, disciple) vehicle scriptures. However, in Mahayana (Mahāyāna, Great Vehicle) Buddhism, there is no such thing as permanent severance; receiving the precepts again and reforming oneself means starting anew. If these sins are committed, one is not a Bodhisattva, just as a Sravaka Bhiksu (Bhikṣu, monk) who commits a grave offense loses his status as a Bhiksu. The reason for this is that these four things have a defiling nature in the Bodhisattva Dharma, which can hinder the arising of all merits, so they should not be violated even at the cost of one's life. Next, the Buddha cites evidence, saying that all Buddhas of the past, future, and present have cultivated these precepts with wisdom and skillful means, thereby learning the unsurpassed Bodhi and attaining Mahasiddhis (Mahāsiddhi, great accomplishment). Mahasiddhis are the result of wonderful practice, which is the attainment of Bodhi. Those without omissions are those who uphold the nature precepts. The learning place where skillful means are separated from wisdom also applies to Sravaka practitioners. 'The great hero person there,' this is a phrase from the sutra. It means that the Buddha also taught the complete precepts and the four grave offenses to Sravaka practitioners. However, this is only a provisional measure to gather those beings with smaller roots, not the ultimate Dharma. Therefore, this precept lacks skillful means, and both skillful means and wisdom are not complete. If one wants to go to the Mahayana, one should learn the supreme precepts to fully possess the Bodhisattva precepts. 'The great hero' refers to Vajrapani (Vajrapāṇi) Bodhisattva, to whom he is addressing. The Buddha, for those inferior beings who do not have the aspiration for Mahayana, wants to bring them into the house of the wealthy, so that they will not remain in poverty for a long time, tiring themselves in vain and gaining nothing, so he uses this method to gather them, but this is not the original intention of the Buddha's appearance in the world. Therefore, this precept is not the Buddha's original intention.
慧無漏不思議之戒。若入佛無漏智即自證知耳。
次百字生品第十九
爾時毗盧遮那佛。觀察諸大會眾。教不空悉地。爾時毗盧遮那世尊。觀察諸大集會。說不空教隨樂欲成就於一切。真言自在真言之王真言導師具大威德。安住三三昧耶。圓滿三法故(此安住位如在車上坐或臥或立乘之也)以美妙言告大力金剛手言。勤勇士一心諦聽。諸真言真言導師。即時住于智生三昧。隨樂欲一切真言自在真言之王真言導師大威德說。三三昧耶圓滿故告言。以上經文也。上來雖說真言種種方便。然猶未具故更說之。所以更觀大會。照彼心機。皆此眾中普是真實。堪為法器乃復為說也。複次為以不思議神力加持于彼。令得法力堪任聞此妙法故。觀察之也。諸真言如上已廣說耳。此是暗字。一切真言之心。於一切真言最為上首。當知此即不空教真言也。不空者。隨一切眾生有所見聞。觸知。無空過者。皆必定於無上菩提。故名不空也。複次隨彼善愿皆能滿足。乃至眾生大菩提愿亦能滿足。如大寶王在高幢上充足一切。故名不空也。一切真言自在者。猶如如來為諸法之王於法自在。今此真言亦如是。於一切真言而得自在也。以此因緣。複名真言之王。複名真言導師。如多人入海依于導師。乃至有所進達得大寶聚還歸受用。此
【現代漢語翻譯】 現代漢語譯本：慧無漏不思議之戒。若入佛無漏智，即自然能夠親自證知。
次百字生品第十九
爾時，毗盧遮那佛（Vairocana Buddha，意為光明遍照佛），觀察諸大會眾，教導不空悉地（Amoghasiddhi，意為不空成就）。爾時，毗盧遮那世尊，觀察諸大**，宣說不空教法，隨眾生之樂欲而成就一切。此教法是真言自在，是真言之王，是真言導師，具大威德，安住於三三昧耶（Samaya，意為誓約、平等、本誓），圓滿三法（身、口、意）之故（此安住之位，猶如坐在車上，或臥，或立，或乘車）。以美妙之言，告大力金剛手（Vajrapani，意為執金剛）言：『勤勇士，一心諦聽。諸真言，真言導師，即時安住于智生三昧，隨樂欲一切真言自在，真言之王，真言導師大威德』，宣說三三昧耶圓滿之故而告之。以上是經文內容。上面雖然說了真言種種方便，但仍然不夠完備，所以再次宣說。之所以再次觀察大會，是爲了照見彼等之心機，知道此眾中普遍是真實之人，堪為法器，乃再次為之宣說。複次，是爲了以不思議神力加持于彼等，令其獲得法力，堪能聽聞此妙法，所以觀察之。諸真言如上已廣說。此是暗字，是一切真言之心，於一切真言中最為上首。應當知曉，此即是不空教真言。不空者，隨一切眾生有所見聞、觸知，無有空過者，皆必定於無上菩提，故名不空。複次，隨彼等善愿皆能滿足，乃至眾生大菩提愿亦能滿足，如大寶王在高幢之上，充足一切，故名不空。一切真言自在者，猶如如來為諸法之王，於法自在。今此真言亦如是，於一切真言而得自在。以此因緣，複名真言之王，複名真言導師。如多人入海，依于導師，乃至有所進達，得大寶聚還歸受用，此
【English Translation】 English version: The wisdom of non-outflow, the inconceivable precept. If one enters the Buddha's wisdom of non-outflow, one will naturally realize it oneself.
Next, the Nineteenth Chapter on the Birth of the Hundred Syllables
At that time, Vairocana Buddha (meaning 'the Buddha who illuminates everywhere') observed the great assembly and taught Amoghasiddhi (meaning 'unfailing success'). At that time, the World Honored One, Vairocana, observed the great assembly and spoke of the unfailing teachings, fulfilling all according to the desires of sentient beings. This teaching is the freedom of mantra, the king of mantras, the guide of mantras, possessing great power and virtue, abiding in the three Samayas (meaning 'vows, equality, original vows'), and fulfilling the three dharmas (body, speech, and mind). (This state of abiding is like sitting in a chariot, or lying down, or standing, or riding in it.) With beautiful words, he said to the mighty Vajrapani (meaning 'wielder of the vajra'): 'Diligent warrior, listen attentively with one mind. The mantras, the guides of mantras, immediately abide in the Samadhi of wisdom-birth, fulfilling all desires with the freedom of mantra, the king of mantras, the great power and virtue of the guide of mantras,' speaking of the fulfillment of the three Samayas. The above is the content of the sutra. Although the various skillful means of mantra have been spoken of above, they are still not complete, so they are spoken of again. The reason for observing the great assembly again is to see the minds of those present, knowing that the people in this assembly are generally truthful and worthy vessels of the Dharma, and therefore speaking to them again. Furthermore, it is to bless them with inconceivable spiritual power, enabling them to obtain the power of the Dharma and be able to hear this wonderful Dharma, so he observes them. The mantras have already been spoken of extensively above. This is the seed syllable, the heart of all mantras, and the most supreme among all mantras. It should be known that this is the unfailing teaching mantra. 'Unfailing' means that whatever sentient beings see, hear, or touch, nothing is in vain, and all are certain to attain unsurpassed Bodhi, hence the name 'unfailing.' Furthermore, all their good wishes can be fulfilled, even the great Bodhi wish of sentient beings can be fulfilled, just like a great treasure king on a high banner, fulfilling all, hence the name 'unfailing.' The freedom of all mantras is like the Tathagata being the king of all dharmas, free in the Dharma. Now this mantra is also like that, obtaining freedom in all mantras. For this reason, it is also called the king of mantras and the guide of mantras. Just as many people enter the sea, relying on a guide, and then make progress, obtain great treasures, and return to enjoy them, this
真言王亦復如是。為一切真言導師也。真言導師即是救世者。言此真言即同於佛也。又復具大威德。如來自在秘密神通之力。皆由此生。若行者能如法行。即亦同此真言。而得如此也。三三昧耶坐者。謂身口意三三昧耶也。口真言身法印心本尊也(座義更問之)今謂即金剛坐也。三法圓滿者謂理行果也。教即上來所說今于教下滿此三法。究竟無餘也。佛出妙音告金剛手。我說此法。汝大力勇士一心諦聽也。前說真言品即合說之。何故不說至此方說耶。為迷彼尋經文人也。佛具大悲。何不顯說而迷惑眾生耶。答曰非有吝也。但謂世間有諸論師。自以利根分別者。智力說諸法相。通達文字。以慢心故不依于師。輒爾尋經即欲自行。然此法微妙。若不依于明導師終不能成。又恐妄行自損損他。若隱互其文。令彼自以智力不得達解。即舍高慢而依于師。以此因緣不生破法因緣。故須如此也。佛將說此真言導師。即住巧智生三昧。謂此三昧。能生如來普門善巧之智。故以為名也。百光遍照真言說者。謂從此一字。而放百法光明遍流而出也。此字若翻為遍。亦不正當其理。若翻為放光。放光義亦未盡。大都是遍出之意也。百威德之光從此而出也。此真言也。先歸命一切佛乃說。金剛手此真言真言救世者。大威德。佛自即是一切法自
【現代漢語翻譯】 現代漢語譯本 真言王也是如此。他是一切真言的導師。真言導師就是救世者。說這個真言就等同於佛。而且具有大威德，如來的自在秘密神通之力，都是由此產生的。如果修行者能夠如法修行，也就等同於這個真言，從而獲得這樣的力量。『三三昧耶坐』指的是身、口、意三三昧耶。口是真言，身是法印，心是本尊（關於『座』的含義需要進一步詢問）。現在所說的是金剛座。『三法圓滿』指的是理、行、果。教法就是上面所說的，現在在教法之下圓滿這三法，達到究竟圓滿，沒有剩餘。佛發出美妙的聲音告訴金剛手（Vajrapani）：『我說這個法，你這位大力勇士要一心諦聽。』前面說的真言品應該一起說，為什麼不說到這裡才說呢？這是爲了迷惑那些只尋章摘句的人。佛具有大悲心，為什麼不明白地說出來而要迷惑眾生呢？回答說：不是吝嗇，而是因為世間有許多論師，自以為聰明，用自己的智慧分別諸法之相，通達文字，因為傲慢而不依止於老師，隨便地尋章摘句就想自己修行。然而這個法微妙，如果不依靠明師的指導，終究不能成就。又恐怕他們胡亂修行，損害自己也損害他人。如果隱晦其文，讓他們用自己的智慧無法理解，就會捨棄傲慢而依止於老師。因為這個因緣，就不會產生破壞佛法的因緣。所以必須這樣做。佛將要說這個真言導師，就安住在巧智生三昧（skillful wisdom generating samadhi），這個三昧能夠產生如來普遍的善巧智慧，所以用這個名字。『百光遍照真言』說的是，從這一個字，就放出百種法光明，普遍流出。這個字如果翻譯成『遍』，也不完全符合它的含義；如果翻譯成『放光』，『放光』的含義也沒有完全表達出來。大體上是普遍流出的意思。百種威德之光從此而出。這個真言，先歸命一切佛，然後說：金剛手，這個真言是真言救世者，具有大威德，佛自己就是一切法自己。
【English Translation】 English version The Mantra King is also like this. He is the guide of all mantras. The mantra guide is the savior. Saying this mantra is the same as the Buddha. Moreover, it possesses great power and virtue; the power of the Tathagata's (Tathagata) unconstrained, secret, and miraculous abilities all arise from this. If a practitioner can practice according to the Dharma (Dharma), he will also be the same as this mantra and attain such power. 'Three Samaya Seat' refers to the three Samayas (Samaya) of body, speech, and mind. Speech is the mantra, body is the mudra (Mudra), and mind is the principal deity (Ishta-deva) (the meaning of 'seat' needs further inquiry). What is now being referred to is the Vajra (Vajra) seat. 'Three Dharmas perfected' refers to principle, practice, and fruit. The teaching is what has been said above; now, under the teaching, these three dharmas are perfected, reaching ultimate perfection without remainder. The Buddha emits a wonderful sound and tells Vajrapani (Vajrapani): 'I speak this Dharma; you, the mighty warrior, must listen attentively with one mind.' The previously mentioned mantra section should be spoken together; why is it not spoken until now? This is to confuse those who only seek phrases and sentences. The Buddha possesses great compassion; why does he not speak clearly and instead confuse sentient beings? The answer is: it is not out of stinginess, but because there are many debaters in the world who consider themselves intelligent, using their own wisdom to distinguish the characteristics of all dharmas, being versed in writing, and because of arrogance, they do not rely on a teacher, casually seeking phrases and sentences and wanting to practice on their own. However, this Dharma is subtle; if one does not rely on the guidance of a wise teacher, one will ultimately not achieve it. Furthermore, there is fear that they will practice recklessly, harming themselves and others. If the text is obscured, so that they cannot understand it with their own wisdom, they will abandon arrogance and rely on a teacher. Because of this cause and condition, the cause and condition for destroying the Dharma will not arise. Therefore, it must be done in this way. The Buddha is about to speak of this mantra guide, and abides in the skillful wisdom generating samadhi (Samadhi); this samadhi can generate the Tathagata's universal skillful wisdom, so it is named as such. 'Hundred Light Universally Illuminating Mantra' speaks of, from this one syllable, a hundred kinds of Dharma light are emitted, universally flowing out. If this syllable is translated as 'universal,' it does not completely conform to its meaning; if it is translated as 'emitting light,' the meaning of 'emitting light' is also not completely expressed. Generally, it means universally flowing out. A hundred kinds of majestic light emanate from this. This mantra, first taking refuge in all Buddhas, then says: Vajrapani, this mantra is the mantra savior, possessing great power and virtue; the Buddha himself is the self of all dharmas.
在牟尼。佛告金剛手。此一切真言。真言救世者。成就大威德。即是等正覺。法自在牟尼(謂於一切法自在也)破諸無智暗如日輪普現。即為我自體大牟尼加持。應現作神變(本文云變化作變化也)隨所欲利眾生(隨其所欲而利饒益之)利益諸眾生。乃至令一切隨思愿生起。謂隨彼心所思愿即令得生也。悉能為施作此神變無上句。是故一切種勝中(謂於一切所欲中謂諸欲中)謂於一切事中。不如求此正覺句也。應故當一切種。清凈身離諸障。應理常勤修求正等覺句。清身離障。謂行者自凈其身。令離一切障而修行之也。一切種。謂於一切方便色類中修也。一切無智闇破。日輪現同見。自是我加持。大牟尼現作變化眾生利益。乃至是眾生等思起令發生。常為作此變化最上句。是故一切種種方便欲勤修。應理當作清凈我者。以上經文也。此真言即同救世者即佛也。有大威德謂如來威神也。此真言即是一切法自在牟尼。此即毗盧遮那之別名也。此真言慧方便之光。能破一切無智暗。猶如大日出時眾冥自滅。普謂一切眾生。頓除一切無明之暗也。當知此字即我所加持。即同於我與我無異。我即佛自體也。我以此真言門故。隨類普現色身。遍法界一切眾生之類。隨彼種種喜見之身。能一時普見其身。隨其心欲而為示現。非但現身
【現代漢語翻譯】 現代漢語譯本 在牟尼（Muni，指佛陀）。佛告訴金剛手（Vajrapani，佛教護法神）：『這一切換真言（mantra，咒語）。真言救世者，成就大威德（great power and virtue），即是等正覺（samyak-sambodhi，正等覺悟）。法自在牟尼（Dharma-自在Muni，指於一切法自在），破除一切無智之黑暗，如日輪普照顯現。即為我自體大牟尼加持，應現作神變（adbhuta，本文云變化作變化），隨所欲利眾生（隨其所欲而利益饒益之），利益諸眾生，乃至令一切隨思愿生起。謂隨彼心所思愿即令得生也。悉能為施作此神變無上句。是故一切種勝中（謂於一切所欲中謂諸欲中），謂於一切事中，不如求此正覺句也。應故當一切種，清凈身離諸障，應理常勤修求正等覺句。清身離障，謂行者自凈其身，令離一切障而修行之也。一切種，謂於一切方便色類中修也。一切無智闇破，日輪現同見，自是我加持。大牟尼現作變化眾生利益，乃至是眾生等思起令發生。常為作此變化最上句。是故一切種種方便欲勤修，應理當作清凈我者。以上經文也。此真言即同救世者即佛也。有大威德謂如來威神也。此真言即是一切法自在牟尼。此即毗盧遮那（Vairocana，大日如來）之別名也。此真言慧方便之光，能破一切無智暗。猶如大日出時眾冥自滅。普謂一切眾生。頓除一切無明之暗也。當知此字即我所加持。即同於我與我無異。我即佛自體也。我以此真言門故，隨類普現色身，遍法界一切眾生之類。隨彼種種喜見之身。能一時普見其身。隨其心欲而為示現。非但現身』
【English Translation】 English version In Muni (Muni, referring to the Buddha). The Buddha told Vajrapani (Vajrapani, a Buddhist Dharma protector): 'All these mantras (mantra, spells), the saviors of the mantras, achieve great power and virtue, which is samyak-sambodhi (perfect and complete enlightenment). Dharma-自在Muni (Dharma-自在Muni, referring to being自在in all dharmas), destroys all the darkness of ignorance, like the sun shining universally. It is blessed by my own great Muni, and should manifest as miraculous transformations (adbhuta, the text says change into change), benefiting sentient beings according to their desires (benefiting and enriching them according to their desires), benefiting all sentient beings, even causing all thoughts and wishes to arise. It means that whatever they think and wish in their hearts will be brought to life. It can bestow this supreme sentence of miraculous transformation. Therefore, among all kinds of excellence (referring to all desires, including various desires), in all matters, it is better to seek this sentence of perfect enlightenment. Therefore, in all ways, purify the body and be free from all obstacles, and diligently cultivate and seek the sentence of perfect enlightenment according to reason. Purifying the body and being free from obstacles means that the practitioner purifies themselves, freeing themselves from all obstacles and practicing. All kinds means practicing in all kinds of expedient colors. All ignorance and darkness are broken, the sun appears and is seen together, this is my blessing. The great Muni manifests transformations to benefit sentient beings, even causing these sentient beings to think and arise. It always creates this supreme sentence of transformation. Therefore, all kinds of expedient desires should be diligently cultivated, and one should act as a pure self according to reason. The above is the scripture. This mantra is the same as the savior, which is the Buddha. It has great power and virtue, referring to the majestic power of the Tathagata. This mantra is the自在Muni of all dharmas. This is another name for Vairocana (Vairocana, the Great Sun Tathagata). The light of wisdom and expediency of this mantra can break all the darkness of ignorance, just as when the great sun rises, all darkness disappears. Universally refers to all sentient beings, instantly removing all the darkness of ignorance. Know that this word is blessed by me. It is the same as me and not different from me. I am the Buddha's own body. Because of this mantra gate, I universally manifest my physical body according to different categories, throughout the Dharma Realm, among all kinds of sentient beings. According to their various bodies of joyful sight, they can universally see their bodies at once. Manifest according to their heart's desires, not only manifesting the body.'
而已。然彼心願思念無量不同。乃至一須臾間。有無量樂欲皆能滿足。故云思發智也。又復起彼入道之機。故云發智也。住位。住此最上句也。故此種種方便句應勤修學也。若修者即得清凈我。此中清凈我者。即是毗盧遮那也。然此字輪最中置此真言王。次外一輪有十二字。謂從伊至奧。凡十二三昧聲也。次外輪佈於百字。先從ka 迦等廿五。次kā 等廿五。次kaṃ 等廿五。次kaṃ 等廿五以此中俄(上)若(上)拏那麼五字。是大空之點遍一切處。故同布烈也(又別時釋云此五字在別外十二字同圓布之更問)若作五重布者。此ka 等廿五字為第一輪kā 等為第二輪kaṃ 等為第三輪kaḥ 等為第四輪亦得也(更問之意未盡)其布字次第逐日右轉也。次品說此真言王之果也。
百字果相應品第二十
秘密主若得入正覺大智灌頂地。自見住於三三昧耶句。秘密主若入此世尊大智灌頂。陀羅尼形示現佛事。爾時佛世尊。隨住一切眾生前而作佛事。宣說三三昧耶句。爾時毗盧遮那。告金剛手秘密主言。佛世尊入大智灌頂地。得三三昧耶。合身口意平等為一也。住立我見。當此秘密主入大智灌頂。陀羅尼形佛事示現。以上經文也。大智灌頂地。即是如來第十一地也。由住此第十一地。入大智灌
【現代漢語翻譯】 現代漢語譯本： 僅此而已。然而他們的心願思念有無量不同，乃至一須臾（kshana，極短的時間單位）之間，有無量樂欲都能滿足。所以說思發智。又因此而生起入道的契機，所以說發智。住位，是安住于這最上之句。因此，種種方便之句應當勤奮修學。如果修習者就能得到清凈我，這其中的清凈我，就是毗盧遮那（Vairocana，光明遍照）。 然而，這個字輪最中間放置這個真言王（mantraraja，咒語之王），其次外一輪有十二個字，是從伊（i）到奧（au），總共十二個三昧（samadhi，禪定）之聲。其次外輪分佈著一百個字，先從ka 迦（ka）等二十五個，其次kā 等二十五個，其次kaṃ 等二十五個，其次kaḥ 等二十五個。這其中俄(上)若(上)拏那麼五個字，是大空之點，遍一切處，所以同樣分佈。也（又另外解釋說這五個字在另外十二字外一同圓形分佈，更待詢問）。如果作五重分佈，這ka 等二十五個字為第一輪，kā 等為第二輪，kaṃ 等為第三輪，kaḥ 等為第四輪也可以（更待詢問之意未盡）。其布字次第逐日右轉。 下一品講述這個真言王（mantraraja，咒語之王）的果報。
百字果相應品第二十
秘密主（Guhyapathi，金剛手菩薩的別名）如果得到進入正覺大智灌頂地，自己見到安住於三三昧耶（samaya，誓言）句。秘密主（Guhyapathi，金剛手菩薩的別名）如果進入這世尊大智灌頂，陀羅尼（dharani，總持）形示現佛事。這時佛世尊，隨順安住於一切眾生前而作佛事，宣說三三昧耶（samaya，誓言）句。這時毗盧遮那（Vairocana，光明遍照），告訴金剛手秘密主（Guhyapathi，金剛手菩薩的別名）說，佛世尊進入大智灌頂地，得到三三昧耶（samaya，誓言），合身口意平等為一。安住於我見。當此秘密主（Guhyapathi，金剛手菩薩的別名）進入大智灌頂，陀羅尼（dharani，總持）形佛事示現。以上是經文。大智灌頂地，就是如來第十一地。由於安住于這第十一地，進入大智灌
【English Translation】 English version: That's all. However, their wishes and thoughts are immeasurably different, even within a kshana (an extremely short unit of time), countless desires can be fulfilled. Therefore, it is said to 'think and generate wisdom'. Moreover, it gives rise to the opportunity to enter the path, hence it is said to 'generate wisdom'. 'Abiding position' means abiding in this supreme phrase. Therefore, these various expedient phrases should be diligently studied. If the practitioner cultivates, they will attain the pure self. This pure self is Vairocana (the Illuminator). However, in the very center of this syllable wheel is placed this mantraraja (king of mantras), and the next outer circle has twelve syllables, from i to au, totaling twelve samadhi (meditative absorption) sounds. The next outer circle is arranged with one hundred syllables, starting with ka, kā, etc., twenty-five each, then kaṃ, etc., twenty-five each, then kaḥ, etc., twenty-five each. Among these, the five syllables 俄(上)若(上)拏那麼 are the points of great emptiness, pervading all places, so they are distributed equally. (Another explanation says that these five syllables are arranged in a circle outside the other twelve syllables; further inquiry is needed). If a five-layered arrangement is made, the twenty-five syllables from ka, etc., are the first layer, kā, etc., are the second layer, kaṃ, etc., are the third layer, and kaḥ, etc., are the fourth layer (the meaning of further inquiry is not fully understood). The order of arranging the syllables rotates clockwise each day. The next chapter discusses the result of this mantraraja (king of mantras).
Chapter Twenty: The Fruits of the Hundred Syllables
Guhyapathi (secret lord, another name for Vajrapani) if he attains entry into the ground of Great Wisdom Empowerment of Perfect Enlightenment, will see himself abiding in the phrase of the Three Samayas (vows). Guhyapathi (secret lord, another name for Vajrapani) if he enters this Great Wisdom Empowerment of the World Honored One, the dharani (mantra) form manifests Buddha-deeds. At this time, the Buddha World Honored One, abiding in front of all sentient beings, performs Buddha-deeds, proclaiming the phrase of the Three Samayas (vows). At this time, Vairocana (the Illuminator) tells Guhyapathi (secret lord, another name for Vajrapani), that the Buddha World Honored One enters the ground of Great Wisdom Empowerment, attains the Three Samayas (vows), uniting body, speech, and mind into one. Abiding in the view of self. When this Guhyapathi (secret lord, another name for Vajrapani) enters the Great Wisdom Empowerment, the dharani (mantra) form manifests Buddha-deeds. The above is the sutra text. The ground of Great Wisdom Empowerment is the eleventh ground of the Tathagata. Because of abiding in this eleventh ground, entering Great Wisdom.
頂。乃能作如來事。故翻此大智地。為陀羅尼身。而作佛事也。由此故能為一切眾生。而作佛事也。陀羅尼形者。謂總束真言輪而以為身。即成普門身也。由住此總持身故。於一切眾生前。示所喜見身說應機之法。無有差謬同入佛智也。爾時世尊。眾生諸佛事。三三昧耶句宣說。隨住秘密主。觀我語字輪神化廣長。無量世界遍清凈門。如是性一切眾生歡喜。令法界隨類表示門。亦如今者釋迦牟尼世尊。殊異虛空界流遍世界勤作佛事。秘密主。非諸有情能知佛如是語輪流出正妙音。莊嚴瓔珞胎生佛影像。隨眾生性歡喜作現生。以上經文。佛如上說已。次告金剛手。汝可觀我語輪。即觀佛陀羅尼身字輪境界也。佛以神力加持大會。非但今秘密主觀我語輪境界廣長。遍至無量世界清凈門。如一切眾生本性。表示隨類法界門令發歡喜。亦如今者釋迦牟尼世尊。流遍無盡虛空界。于諸剎土勤作佛事。金剛手得觀此一切大會。亦得同觀此不思議神妙之境也。所以者何。此大智之身。常住寂滅離諸因緣。非有心之境。離佛神力所加持。則一切菩薩非其境界也。佛既示已告言。汝等且可觀我字輪境界廣長無量也。長謂人所不及也。私謂此即云何也。其廣橫遍於一切眾生界。其長云何豎窮佛界。故云廣長也。如是廣長之身。普應一切。從
何得乎。乃從此一字真言王。而現此事也。以一真言印身示一切身。以一真言字音而出妙聲。普周法界。以一真言本尊之心。普示一切智慧之境也。釋迦牟尼者。即是此不空見之身。普入世間而作佛事。故此所示即是牟尼身也。佛作佛事。即此釋迦從毗盧遮那字輪而出。然無二無別皆遍一切處。以此一字同於大空本不生故。當知百字之身亦如是也。殊異者。謂如來三三昧耶之身流遍世界。及十方虛空悉遍。無有虛空而不遍者。當知虛空不可量。身亦如是。秘密主。非諸有情能知世尊。是語輪相流出亦撿花嚴。心我妙音生諸佛等正覺妙音。莊嚴瓔珞從胎藏生佛之影像(形相也)莊嚴。謂以語言莊嚴其相也。從心胎藏生佛形也。廣長無際而作佛事也。非眾生知者。即此佛之字輪也。亦非菩薩之境。若離神力則不能觀。而何眾生知其所益。諸言音中佛為最上種種莊嚴率種種等。以要言之。以無相莊嚴也。從心現生佛隨類身。由住此妙音三昧故。普現其前。隨其本性令得歡喜信解也。生之處乃所往所住之境乎。此後微妙音莊嚴。胎藏者。從一字而生名胎藏也。從此一字而生為胎。隨彼生者以為影像。如一鏡圓凈而對眾色也。既不來鏡亦不往。然而因緣和合影像炳然。不生不滅不一不異不來不去不常不斷。即同彼體不可思議。如
來影像亦復如是。無思無為而應一切。皆隨彼心令得歡喜。而為現生佛事也。即以一佛言音。能生一切佛事。如六根凈品。尚能以一妙音滿三千界。況如來究極圓凈之六根耶。爾時無量世間海門(亦是口義)中法界成菩提。勤修普賢菩薩行愿。菩薩此花布地。胎藏世界種性海生受。種種性清凈門。佛剎凈除菩提座現。佛事中而住。以上經文也。由此大智灌頂無量世界海門。門者所從入處義也。無量世界海口印。指眾流所趣所入之門也。由知此無量世界海門故。勤修菩提。而此一菩提非是一菩提。乃至遍法界之菩提也。以眾生無量故。法界無量。今乃普令得成。爾時世尊。于無量世界海門法界。慇勤勸發成就菩提。滿足普賢菩薩行愿(普賢即如來功德也)出生普賢菩薩行愿。以加持故現相如后也。於此妙花布地胎藏世界。言於此者。即此素訶世界也。于種性海受生(種性謂受生處海謂無斷廣多也)以種種性清凈凈除佛剎。現菩提場而作佛事(謂加持作佛事無不遍也)複次菩提。如已無異同入法界。此乃是大菩提之行耳。若如是發行。即是普賢之行。如是起愿。即是普賢之愿。菩薩為此事。由是初發心也。花地者。如凈治平地掃灑清凈。散佈種種色香味觸可愛之花。周匝端嚴而坐其上。今此大悲藏之心地亦如此也。胎是初
【現代漢語翻譯】 現代漢語譯本：來影像也是這樣。不思不想，卻能應一切所需，都順應眾生的心意，使他們得到歡喜，從而為他們示現佛事。即以一尊佛的言語聲音，能生出一切佛事。如《六根清凈品》所說，尚且能以一種微妙的聲音充滿三千大千世界，更何況如來究竟圓滿清凈的六根呢？當時，在無量世間海門（也是口義）中，於法界成就菩提，勤奮修習普賢菩薩的行愿。菩薩用此花遍佈大地，在胎藏世界種性海中受生，種種性清凈之門，佛剎清凈，菩提座顯現，安住于佛事之中。以上是經文所說。由此大智灌頂無量世界海門。門，是所從進入之處的意思。無量世界海口印，指眾流所趨向所進入的門。由於知曉這無量世界海門，所以勤奮修習菩提。而這一個菩提並非只是一個菩提，乃至遍及整個法界的菩提。因為眾生無量，所以法界也無量，現在普遍令他們得以成就。當時，世尊在無量世界海門法界，慇勤勸勉啓發，成就菩提，滿足普賢菩薩的行愿（普賢即如來的功德），出生普賢菩薩的行愿，因為加持的緣故，顯現的景象如下文所述。在這妙花遍佈的胎藏世界，說到『於此』，就是指此娑婆世界。在種性海中受生（種性是指受生之處，海是指無間斷的廣大眾多），以種種性清凈來清凈佛剎，顯現菩提道場而作佛事（意思是加持所作的佛事無不周遍）。再次，菩提，如已無異同入法界。這乃是大菩提的行持。如果這樣發起行持，就是普賢的行持。這樣發起願望，就是普賢的願望。菩薩為此事，由此初發心。花地，如同清凈整治平整的地面，灑掃乾淨，散佈種種色香味觸可愛的花朵，四周端正莊嚴，然後坐在上面。現在這大悲藏的心地也如此。胎是最初。
【English Translation】 English version: The coming image is also like this. Without thought or action, it responds to all needs, according with the minds of all beings, causing them to rejoice, and thereby manifesting Buddha-deeds for them. That is, with the speech-sound of one Buddha, it can generate all Buddha-deeds. As the chapter on 'Purity of the Six Roots' says, it can even fill three thousand great thousand worlds with one wondrous sound, how much more so the six roots of the Tathagata, which are ultimately perfect and pure? At that time, in the measureless ocean-gates of worlds (which is also the meaning of 'mouth'), one achieves Bodhi in the Dharma-realm, diligently cultivating the practices and vows of Samantabhadra Bodhisattva (普賢菩薩). The Bodhisattva uses these flowers to spread across the earth, receiving birth in the womb-store world's (胎藏世界) seed-nature ocean (種性海), the gates of various seed-nature purifications, the Buddha-lands are purified, the Bodhi-seat appears, and one dwells in the midst of Buddha-deeds. The above is what the sutra says. From this great wisdom, one receives the empowerment of the measureless ocean-gates of worlds. 'Gate' means the place from which one enters. The measureless ocean-mouth seal of worlds refers to the gate to which all streams flow and enter. Because one knows these measureless ocean-gates of worlds, one diligently cultivates Bodhi. And this one Bodhi is not just one Bodhi, but extends to the Bodhi of the entire Dharma-realm. Because sentient beings are measureless, the Dharma-realm is also measureless, and now universally enables them to achieve it. At that time, the World-Honored One, in the measureless ocean-gates of worlds Dharma-realm, earnestly exhorted and inspired, achieving Bodhi, fulfilling the practices and vows of Samantabhadra Bodhisattva (Samantabhadra (普賢) is the merit of the Tathagata), giving rise to the practices and vows of Samantabhadra Bodhisattva, and because of the blessing, the manifested appearance is as follows. In this wondrous flower-strewn womb-store world, when it says 'in this', it refers to this Saha world (娑婆世界). Receiving birth in the seed-nature ocean (seed-nature refers to the place of receiving birth, ocean refers to uninterrupted vastness and multitude), using various seed-nature purifications to purify the Buddha-lands, manifesting the Bodhi-field and performing Buddha-deeds (meaning that the Buddha-deeds performed through blessing are all-pervasive). Furthermore, Bodhi, as already without difference, enters the Dharma-realm together. This is the practice of great Bodhi. If one thus initiates practice, it is the practice of Samantabhadra. If one thus initiates vows, it is the vow of Samantabhadra. The Bodhisattva does this, from the initial arising of the mind. Flower-ground, like a purified, well-ordered, and clean ground, swept and cleansed, strewn with various colors, fragrances, tastes, and tactilely pleasing flowers, all around upright and dignified, and then sitting upon it. Now, the mind-ground of this great treasury of compassion is also like this. The womb is the beginning.
起。便即是如來所起處。以從如來性生。如來性生。是字而生也。如是發心。即是初地位也。海謂如來種性之海也。從此實性。而生如來一切功德也。胎謂從此以為根本。由普賢行如來行。從如來性海之胎藏。漸漸具足一切如來六根之支分也。此普門身。隨眾生種種心行差別性慾各異。即以清凈妙門而凈其心。無得究竟。如是凈其心。即是莊嚴一切土也。行者如是住菩薩地時。即能以普見世界。現如來身座于道場。而凈法界輪。即能遍知一切句。謂成佛也。亦能隨所欲樂。而滿其愿不空過也。故次經云。複次正遍知句求者。樂欲心無量。知身無量。證身無量。知智無量證。複次樂求者。還修菩薩道也。即是佛事也。眾生見彼道故。即勸發心學道也。複次樂欲勤求正遍知句者。知心無量。即知身無量。知身無量即成智無量。知智無量知眾生無量。證眾生。無量知虛空無量證而得此也。秘密主心無量四無量而得。已成正等覺。即知眾生無量。知眾生無量即得知虛空界無量。秘密主。以心無量而得四種無量。謂除心餘身智眾生虛空也。得已成最正覺。具十種力降伏四魔師子吼云云。成十力四魔降伏無畏師子吼。此一切勇士智句最上學處百門。于諸佛心說。以上經文也。此意言。猶入此大智灌頂門。住菩薩種性故。即知心無量
。以知心無量故。即知一切身無量。以知身無量故。即知智無量。以知智無量故。即知虛空無量也。所以者何。一切法由心而有。了達此即法無量。即知身無量也。緣生見之身乃赴機。度門之智應彼而起。亦復無量一一等同虛空也。以身智眾生虛空無量故。名為四無量也。由此無量即從心生故。名四無量心也。若得此四無量心。即是成正覺。即是具十力降四魔。即能無畏師子吼。如是等事。皆由住此四無量心。住於一切最上法句而得成就。故名aṃ 字悉地之果也。此百門非但我自說。一切佛亦同是說也。此謂指上十力等功德勇士謂秘密主也。如是勤學勇士最上覺者句。于百門學處諸佛所說心(意云所以成佛由學此百門心也)右百字果受用品。謂隨一一門有相應者受用也。
大毗盧遮那成佛經疏卷第十八 大正藏第 39 冊 No. 1796 大毗盧遮那成佛經疏
大毗盧遮那成佛經疏卷第十九
沙門一行阿阇梨記
次百字位成品第二十一
爾時金剛手秘密主。白佛言。希有世尊。以下偈說真言救世者(謂上百門王也)謂能生諸真言也。真言救世者。真言諸真言生知。云何誰於何處。大牟尼諸真言誰生。云何誰說。此一切大勇士說。與愿者說。以上經文也。時秘密主。聞佛所說
【現代漢語翻譯】 因爲了解心是無量的，就能瞭解一切身也是無量的。因爲了解身是無量的，就能瞭解智慧是無量的。因爲了解智慧是無量的，就能瞭解虛空也是無量的。為什麼呢？一切法都是由心而生。如果能了達這一點，即是法無量，也就能瞭解身無量。因緣和合而生的身，會應機示現；度化眾生的智慧，也會應眾生的根器而生起。這些也都是無量的，一一等同於虛空。因為身、智、眾生、虛空都是無量的，所以稱為四無量。由於這無量是從心而生的，所以稱為四無量心。如果能獲得這四無量心，就是成就正覺，就是具足十力，降伏四魔，就能無所畏懼地發出獅子吼。像這些事情，都是由於安住于這四無量心，安住於一切最上法的語句而得以成就，所以稱為aṃ（種子字）字悉地（成就）之果。這百門（指百字明）並非只有我（指佛）自己說，一切佛也都是這樣說的。這裡所說的『指上十力等功德勇士』，指的是秘密主（Vajrapani，金剛手菩薩）。像這樣勤奮學習的勇士，是最上覺悟者所說的語句，在百門學處，諸佛所說的心（意思是說，之所以能成佛，是因為學習這百門心）。右邊的百字果受用品，指的是隨著每一個門都有相應的受用。
《大毗盧遮那成佛經疏》卷第十八 大正藏第 39 冊 No. 1796 《大毗盧遮那成佛經疏》
《大毗盧遮那成佛經疏》卷第十九
沙門一行阿阇梨記
次百字位成品第二十一
這時，金剛手（Vajrapani）秘密主（Guhyapati，秘密主）對佛說：『希有世尊！』用下面的偈頌來說明真言救世者（指上面的百門王），意思是說，能夠生出諸真言。『真言救世者，真言諸真言生知。云何誰於何處，大牟尼諸真言誰生，云何誰說。此一切大勇士說，與愿者說。』以上是經文。當時，秘密主聽到佛所說
【English Translation】 Because of knowing that the mind is immeasurable, one can know that all bodies are also immeasurable. Because of knowing that the body is immeasurable, one can know that wisdom is immeasurable. Because of knowing that wisdom is immeasurable, one can know that space is also immeasurable. Why is this so? All dharmas arise from the mind. If one can understand this, that is the immeasurability of dharma, and one can also understand the immeasurability of the body. The body born from conditioned arising appears according to the opportunity; the wisdom of the gate of deliverance arises in response to their capacity. These are also immeasurable, each equal to space. Because body, wisdom, sentient beings, and space are immeasurable, they are called the Four Immeasurables. Because these immeasurables arise from the mind, they are called the Four Immeasurable Minds. If one obtains these Four Immeasurable Minds, one achieves perfect enlightenment, possesses the Ten Powers, subdues the Four Maras, and can fearlessly roar like a lion. Such things are all achieved by abiding in these Four Immeasurable Minds, abiding in the supreme phrases of all dharmas, and thus attaining the fruit of the aṃ (seed syllable) syllable siddhi (accomplishment). These hundred gates (referring to the Hundred Syllable Mantra) are not only spoken by me (the Buddha) alone, but all Buddhas also speak of them in the same way. The 'hero of merit such as the Ten Powers' refers to Guhyapati (Vajrapani, the Bodhisattva Vajrapani). Thus, the phrase 'diligent student, supreme enlightened one' refers to the mind spoken by the Buddhas in the hundred gates of learning (meaning that one becomes a Buddha by learning these hundred gates of the mind). The objects of enjoyment of the hundred syllable fruit on the right refer to the corresponding enjoyment that comes with each gate.
Commentary on the Mahavairocana Sutra, Scroll 18 Taisho Tripitaka, Volume 39, No. 1796, Commentary on the Mahavairocana Sutra
Commentary on the Mahavairocana Sutra, Scroll 19
Recorded by the Shramana Yixing Acharya
Chapter 21: The Accomplishment of the Hundred Syllable Positions
At that time, Vajrapani (Vajrapani), the Guhyapati (Guhyapati, Lord of Secrets), said to the Buddha: 'Rare is the World Honored One!' He used the following verse to explain the mantra savior (referring to the above King of the Hundred Gates), meaning that it can generate all mantras. 'Mantra savior, mantra, all mantras arise from knowledge. How, who, where, Great Sage, who generates all mantras, how, who speaks them? All these are spoken by the great hero, spoken by the giver of wishes.' The above is the sutra text. At that time, the Guhyapati heard what the Buddha said.
得未曾有。白言希有世尊。說此真言救世者。救世者即是佛也。如佛於一切眾生中。有大歸依救護之處。此真言亦爾。於一切真言中同於救世者。為彼諸真言救護之處也。如佛是一切歸趣之處。此真言亦爾。為一切真言歸趣之處也。是大聖者聞佛說。即以一字能生無量真言身口意差別。隨眾生性示種種身。說種種法現種種神變。因問此真言云何生。又誰證知。生在何處。問此三事也(更問未審)大牟尼嘆也。云何知一。知者誰二。於何處謂經何得也三。誰生諸真言四也。前問誰得知。此四后問生者是誰。大勇士是佛也。此一切愿說。中上者說之也。愿一切智與愿者說。此即嘆佛之德。能與一切愿而滿足之。故名與愿者。因請佛說也。佛大法自在牟尼滿。如是說已。世尊大法自在牟尼。普皆遍諸世界。毗盧遮那佛一切智告言。善哉善哉摩訶薩具德金剛手。吾當一切說(謂為汝一切說之也)秘密最希有諸佛之秘要。一切諸外道不能知。諸大乘灌頂悲生漫荼羅(從此生壇灌頂也)調柔具善行。常悲利他者。有緣觀菩提。彼常不能見(不可得見也)普遍皆世間悉遍者。時佛為欲說此真言心法。即以神力加持遍周法界。悉有此言音而告金剛手也。一切智毗盧遮那。善哉善哉大眾生金剛手大德。說吾一切秘密第一希有諸佛之最秘。
【現代漢語翻譯】 現代漢語譯本： 這是前所未有的。金剛手菩薩（Vajrapani）驚歎道：『希有啊，世尊！您所說的這個真言是救世者。』救世者指的就是佛。正如佛是一切眾生最大的歸依和救護之處，這個真言也是如此，在一切真言中如同救世者一般，是所有真言的救護之處。正如佛是一切歸宿之處，這個真言也是如此，是一切真言的歸宿之處。 這位大聖者聽聞佛陀的說法后，立即以一個字（種子字）生出無量真言的身、口、意差別。他隨順眾生的根性，示現種種身形，宣說種種法門，展現種種神通變化。因此，他請問佛陀：『這個真言是如何產生的？又是誰證知的？它生於何處？』他問了這三件事（更進一步地詢問未曾明瞭之處）。大牟尼（Mahamuni，指佛陀）讚歎道：『如何得知「一」？誰是知者？』這是第一個問題。『在何處？通過什麼途徑得到？』這是第二個問題。『誰生出諸真言？』這是第三個問題。前面問的是誰得知，後面問的是生出真言的是誰。大勇士指的就是佛陀。這些都是一切願望的宣說，是中等和上等根器者所能理解的。愿一切智（Sarvajna，指佛陀）與愿者宣說，這讚歎了佛陀的功德，他能滿足一切願望，因此被稱為與愿者。這是因為金剛手菩薩請求佛陀宣說。 佛陀，這位大法自在的牟尼，圓滿具足一切功德。這樣說完后，世尊，這位大法自在的牟尼，他的光明普遍照耀諸世界。毗盧遮那佛（Vairocana Buddha），一切智者，告訴金剛手菩薩說：『善哉！善哉！摩訶薩（Mahasattva，大菩薩）具德金剛手！我將為你全部宣說（即為你全部宣說）。這是秘密中最稀有的，是諸佛的秘要，一切外道都無法知曉。這是諸大乘灌頂悲生曼荼羅（Mandala，壇城，從此生出壇城灌頂）。調柔、具足善行、常懷悲憫利益他人者，有緣觀見菩提（Bodhi，覺悟），他們常常無法見到（不可得見）。』普遍存在於世間一切處者。 當時，佛陀爲了宣說這個真言的心法，就以神通力加持，遍及整個法界，所有地方都響徹這個言音，並告訴金剛手菩薩：『一切智毗盧遮那，善哉！善哉！大眾生金剛手大德！我將宣說我的一切秘密，這是第一稀有，是諸佛最秘密的法。』
【English Translation】 English version: This is unprecedented. Vajrapani exclaimed: 'It is rare, O World Honored One! This mantra you speak of is the savior of the world.' The savior of the world is the Buddha. Just as the Buddha is the greatest refuge and protector for all beings, so too is this mantra, like a savior among all mantras, a place of refuge for all mantras. Just as the Buddha is the ultimate destination, so too is this mantra, the destination of all mantras. This great sage, upon hearing the Buddha's teaching, immediately generated countless manifestations of body, speech, and mind of the mantra from a single syllable (seed syllable). He manifested various forms according to the dispositions of beings, proclaimed various Dharma teachings, and displayed various miraculous transformations. Therefore, he asked the Buddha: 'How is this mantra produced? And who knows it? Where is it born?' He asked these three questions (further inquiring about what was not yet clear). The Great Muni (Mahamuni, referring to the Buddha) praised: 'How to know the 'One'? Who is the knower?' This is the first question. 'Where? Through what means is it obtained?' This is the second question. 'Who generates the mantras?' This is the third question. The first question asks who knows it, and the second asks who generates the mantras. The Great Hero refers to the Buddha. These are all declarations of all wishes, understandable by those of medium and superior capacity. May the All-Knowing One (Sarvajna, referring to the Buddha) speak with the granter of wishes, which praises the Buddha's merit, as he can fulfill all wishes and is therefore called the granter of wishes. This is because Vajrapani requested the Buddha to speak. The Buddha, this Muni of great Dharma freedom, is complete with all merits. Having spoken thus, the World Honored One, this Muni of great Dharma freedom, his light universally illuminates all worlds. Vairocana Buddha, the All-Knowing One, told Vajrapani: 'Excellent! Excellent! Mahasattva (Great Bodhisattva) Virtuous Vajrapani! I will tell you everything (that is, tell you everything). This is the most rare among secrets, the secret of all Buddhas, which all heretics cannot know. This is the Mahayana Abhisheka (initiation) of the Mandala (sacred circle) born of compassion (from which the Abhisheka of the Mandala arises). Those who are gentle, possess good conduct, are constantly compassionate and benefit others, and are destined to see Bodhi (enlightenment), they often cannot see it (it is not attainable).' He who is universally present in all places in the world. At that time, in order to proclaim the heart-essence of this mantra, the Buddha, with his divine power, blessed the entire Dharma realm, and all places resounded with this sound, and he told Vajrapani: 'All-Knowing Vairocana, Excellent! Excellent! Great Being Vajrapani Great Virtue! I will proclaim all my secrets, this is the first rare, the most secret Dharma of all Buddhas.'
一切不知諸外道。以上經文也。佛嘆金剛手。善哉善哉執金剛大德。大德具萬德也。此法乃是一切如來秘密中之秘密。于諸秘藏最在其上。共所守護不妄與人。第一希有難得之法也。今此諸法之秘。一切外道所不能知。然外道有二種。一者世間種種外道。二謂佛法內有諸外道也。以雖入佛法中。而未能知如來秘密。猶是邪見心行理外之道。故亦名外也。此法乃二種外道所不能知。此佛法中外道。即二乘中人也。佛既不妄與人。久默斯要待機而與。今何人合聞此法耶。故次言若人于大乘中。得入大悲生灌頂之法者。乃合聞之。不然不得也。次又以問之。誰引入灌頂然須灌之。若其人性調柔質直具諸善行。如是之人。乃可引入灌頂之法也。又有常悲者。乃合引入漫荼羅也。常悲者。謂如有人。於此時中有悲。此時中無。或有此方有此方中無。或親處有而怨處無。今則不爾。於一切時處常有悲心。又復廣普平等。如是之人。乃合引入灌頂。既得灌頂方合聞此。非如常流佈之經也。此法華偈中。亦廣說簡人。可引之耳。複次有緣觀者。亦不合得聞此法也。佛法離一切相離一切緣。若有相有緣。即不離斷常見。故不得聞此法也。今言無緣者。豈是撥一切法。都無無所有耶。非如是也。佛法雖離緣離相。而以方便。具足一切善功德
神力不思議種種境界。即相無相。即無相而具一切相。即緣無緣。即無緣具一切緣。非謂但空直無所有而已也。其大意者。謂具菩薩大行大愿發於大心。如是之人乃可為說也。前問從何生者。今答從佛心生也。導師即是佛也。若隨導師隨所住處。此真言即彼有能知內心之大我。謂嘆此心也。隨彼生。謂從一切支分生也。隨其自心位。導師所住處。八葉從意生。蓮華極端嚴。圓滿月輪中。無垢同於鏡。于彼常安住。真言救世尊。金色具光炎。害毒住三昧。如日難可觀。彼一切眾生。如是八葉意生。蓮華極端嚴。圓月中無垢鏡同。彼住常居真言救世大德。金色具光焰三昧住者。謂此華臺從心意生也。即是觀于自心八葉蓮華。此花不從余處生。即從意生。意即是花。無二無別也。此華臺圓明如月。清凈無垢同於圓鏡。以世間更無物可以為喻。唯有圓鏡可以喻況。令彼得意忘言。然實過於彼百千萬倍。不可為喻也。今此圓中有真言救世者。具大功德。真金色具有焰光。住三昧寂然而住此。當觀此一字真言王。從此真言王。即觀本尊或大毗盧遮那。如上瑜伽法中說耳。說未分明當更問之。然上文彼具可引撿也。害謂一切煩惱。悉以除害。其威光如和合百千日威光猛盛。猶七日童子。不能仰觀烈日而觀其明。今此光亦爾也。彼一切
【現代漢語翻譯】 現代漢語譯本 神力不可思議，種種境界，即是『相』而又『無相』，即是『無相』而又具足一切『相』，即是『緣』而又『無緣』，即是『無緣』而又具足一切『緣』。並非只是空洞的、什麼都沒有的狀態。 其大意是說，具備菩薩的大行、大愿，發於大心的人，才可以為他說這些道理。前面問『從何生』，現在回答『從佛心生』。導師就是佛。如果跟隨導師，隨其所住之處，這個真言就能使人知曉內心的大我。這是在讚歎這顆心。『隨彼生』，是指從一切支分生出。隨其自心的位置，導師所住之處，八葉蓮花從意念中生出，蓮花臺極其莊嚴，在圓滿的月輪中，沒有垢染如同明鏡。在那裡常安住，真言救世尊，金色身具光焰，以害毒住三昧，如太陽般難以直視。 彼一切眾生，如是八葉意生，蓮華極端嚴，圓月中無垢鏡同。彼住常居真言救世大德，金色具光焰三昧住者，是說此華臺從心意生出。即是觀想自己的心，心中的八葉蓮花。此花不是從其他地方生出，就是從意念中生出。意念就是花，沒有二者之別。此蓮花臺圓明如月，清凈無垢如同圓鏡。因為世間沒有其他事物可以比喻，只有圓鏡可以用來比喻，使他們得意而忘言，但實際上遠遠超過圓鏡百千萬倍，無法比喻。 現在這圓明之中有真言救世者，具足大功德，真金色身具有光焰。安住在三昧之中寂然而住。應當觀想這一字真言王。從這個真言王，就觀想本尊或者大毗盧遮那（Mahavairocana）。如上面瑜伽法中所說。如果說得不明白，可以再問。然而上面的文字已經可以引用參考。『害』是指一切煩惱，全部都已消除。其威光如同和合百千個太陽的威光一樣猛烈，即使是七歲的童子，也不能仰視太陽而觀看其光明，現在這光明也是如此。彼一切
【English Translation】 English version The power of spiritual abilities is inconceivable, with various states of being. It is 'form' yet 'formless,' 'formless' yet possessing all 'forms,' 'conditioned' yet 'unconditioned,' 'unconditioned' yet possessing all 'conditions.' It is not merely an empty state of having nothing at all. The main idea is that those who possess the great practices and vows of a Bodhisattva (Enlightenment Being), arising from a great mind, are the ones to whom these principles can be explained. Previously, the question was 'From where does it arise?' Now, the answer is 'It arises from the Buddha's (Enlightened One) mind.' The guide is the Buddha. If one follows the guide and stays where they reside, this mantra (sacred utterance) enables one to know the great self within. This is praising this mind. 'Arising from that,' refers to arising from all its parts. According to the position of one's own mind, the place where the guide resides, the eight-petaled lotus arises from intention, the lotus platform is extremely adorned, within the complete moon disc, without defilement, like a clear mirror. There, one constantly dwells, the mantra saves the World Honored One, the golden body possesses radiant flames, abiding in the Samadhi (meditative consciousness) of overcoming poisons, difficult to gaze upon like the sun. All those beings, like the eight-petaled lotus arising from intention, the lotus platform is extremely adorned, within the moon disc, like a spotless mirror. Those who dwell there, constantly residing, the mantra saves the great virtuous one, the golden body possesses radiant flames, abiding in Samadhi, means that this lotus platform arises from the intention of the mind. It is contemplating one's own mind, the eight-petaled lotus within the mind. This lotus does not arise from elsewhere, it arises from intention. Intention is the lotus, there is no difference between the two. This lotus platform is round and bright like the moon, pure and without defilement like a round mirror. Because there is nothing else in the world that can be compared to it, only a round mirror can be used as a metaphor, causing them to be so delighted that they forget words, but in reality, it far exceeds the round mirror by hundreds of thousands of times, it cannot be compared. Now, within this round brightness, there is the mantra savior, possessing great merit, the true golden body possesses radiant flames. Abiding in Samadhi, dwelling silently. One should contemplate this one-syllable mantra king. From this mantra king, one contemplates the principal deity or Mahavairocana (Great Sun Buddha). As described in the Yoga (spiritual practice) methods above. If it is not explained clearly, one can ask again. However, the text above can be cited for reference. 'Overcoming' refers to all afflictions, all of which have been eliminated. Its majestic light is like the combined majestic light of hundreds of thousands of suns, even a seven-year-old child cannot look up at the sun and see its light, now this light is also like that. All those
眾生觀于日輪。而不能見其本質。今此佛光亦如此也。恒常于內外。普周遍加持。以如是慧眼。而知于意鏡。作心鏡亦得也。真言者慧眼。而觀是圓鏡。當見自形色(自見身形也)寂然正覺相。身及從身所生影像。身身所生像。上身有為有漏。下身無為也。心生心。謂垢心生凈心也。常出生清凈。種種自作業(染污阿賴耶之業能生凈業也)不凈業除。凈業當現。凈業現已。生光如電普照也。次當彼光現。圓照如電焰。亦不取電義也。但取種種雜色光圓滿也。圓滿雜色光照也。真言者能作一切諸佛事。普遍內外當鏡意知者。鏡即是圓明中華臺。當知此鏡即是意。當知此鏡即是自心也。以何方便而得觀知耶。謂即如上方便。於二日置啰字。以此慧眼而觀實相圓鏡之心。故得明瞭現前也。誰能觀之。謂真言行人也此行人即以啰字之眼妙慧光明。而觀花臺之鏡。初作意外觀。宛然炳著。於此圓明中。如來乃至音聲色像皆悉無邊。既如是明瞭。即引此而為內身。謂前來所觀毗盧遮那之身。寂然正受威光無際。之觀為己身。即令己身同於彼尊。于圓明之中寂然而住。同於彼佛也。以離一切相而現示相。名真實相也。所以然者。此蓮從意而生。謂先以啰字置眼而觀於心花臺之鏡。即是外見。即以外見而成內見。即自了其心也。故經云
【現代漢語翻譯】 現代漢語譯本 眾生觀看太陽，卻不能見到它的本質。現在這佛光也是如此。它恒常存在於內外，普遍周遍地加持一切。用這樣的慧眼，就能知曉意鏡（心鏡也可以這樣說）。真言行者用慧眼來觀察這圓鏡，就能見到自己的形色（自己見到自己的身形），寂然正覺的相。身體以及從身體所生的影像，身體所生的像，上半身是有為有漏，下半身是無為。心生心，是指垢心生出凈心。常常出生清凈，種種自己所作的業（染污阿賴耶識的業能夠生出清凈的業）。不凈的業消除，清凈的業就會顯現。清凈的業顯現之後，生出的光就像閃電一樣普照一切。接下來當那光顯現，圓滿照耀就像閃電的火焰。這裡並不是要取閃電的意義，只是取種種雜色光圓滿的意思。圓滿的雜色光照耀。真言行者能夠做一切諸佛的事，普遍內外。當鏡意知者，鏡就是圓明中華臺。應當知道這鏡就是意，應當知道這鏡就是自己的心。用什麼方便才能觀知呢？就是像上面所說的方便，在兩隻眼睛裡放置啰字（種子字，代表火大），用這慧眼來觀察實相圓鏡的心，所以能夠明瞭地顯現出來。誰能夠觀察呢？是真言的修行人。這位修行人就是用啰字之眼的妙慧光明，來觀察花臺之鏡。最初作意外觀，宛然明顯地呈現出來。在這圓明之中，如來乃至音聲色像都悉皆無邊。既然這樣明瞭，就引導這外在的觀想成為內在的身。就是將先前所觀想的毗盧遮那（Vairocana）之身，寂然正受威光無際的觀想作為自己的身，就令自己的身同於彼尊，在圓明之中寂然而住，同於彼佛。以離開一切相而現示相，名為真實相。之所以這樣，是因為這蓮花從意念而生。就是先用啰字放置在眼睛裡，而觀想於心花臺之鏡，這就是外見，即以外見而成內見，即自己瞭解自己的心。所以經中說。
【English Translation】 English version Sentient beings look at the sun but cannot see its essence. Now, this Buddha-light is also like that. It constantly exists within and without, universally and pervasively bestowing blessings. With such wisdom-eyes, one can know the 'intention-mirror' (it can also be said as 'mind-mirror'). The mantra practitioner uses wisdom-eyes to observe this round mirror, and can see their own form and appearance (seeing their own body), the aspect of serene and perfect enlightenment. The body and the images born from the body, the images produced by the body; the upper body is conditioned and subject to outflows, the lower body is unconditioned. 'Mind gives rise to mind' refers to defiled mind giving rise to pure mind. It constantly gives birth to purity, all kinds of self-created karma (the karma of defiled Alaya-consciousness can give rise to pure karma). When impure karma is eliminated, pure karma will manifest. After pure karma manifests, the light that arises shines universally like lightning. Next, when that light appears, it illuminates completely like the flames of lightning. Here, we are not taking the meaning of lightning itself, but only taking the meaning of the completeness of various colored lights. The complete and various colored lights illuminate. The mantra practitioner can perform all the deeds of all Buddhas, universally within and without. The 'intention-knower of the mirror' means the mirror is the round and bright China-platform. One should know that this mirror is intention, one should know that this mirror is one's own mind. By what means can one observe and know it? It is by the means mentioned above, placing the 'ra' syllable (seed syllable, representing the element of fire) in the two eyes, and using these wisdom-eyes to observe the mind of the round mirror of true reality, so that it can manifest clearly. Who can observe it? It is the practitioner of mantra. This practitioner uses the wonderful wisdom-light of the 'ra' syllable-eye to observe the mirror of the flower platform. Initially, making an external observation, it appears distinctly and clearly. Within this round brightness, the Tathagata (Thus Come One) and even sounds, forms, and images are all boundless. Since it is so clear, one guides this external contemplation to become the internal body. That is, taking the previously contemplated body of Vairocana (the Illuminator), the contemplation of serene reception of boundless majestic light, as one's own body, one makes one's own body the same as that venerable one, dwelling serenely within the round brightness, the same as that Buddha. To manifest form while being apart from all forms is called true reality. The reason for this is that this lotus flower is born from intention. That is, first placing the 'ra' syllable in the eyes and contemplating the mirror of the mind-flower platform, this is external seeing, and one uses external seeing to become internal seeing, that is, one understands one's own mind. Therefore, the sutra says.
。慧眼如是。慧眼持誦者。鏡觀見自形色。寂然佛相。身身生緣意心生出。常凈種種自業。次光彼電焰。彼圍持真言者。作一切諸佛事。見若凈我亦說。作一切事意思。以上經文也。所云生者。謂身語意生。先觀圓明佛像金色等。當知從意而生。即引外向內。如身同佛身印。語同佛真言言音。心同佛心。生皆從意生也。即以生此生。而能凈一切業。故云常凈種種自業。謂離一切業也。若離一切業。即名諸佛也。若如是覺知。即能以圓光遍照。遍照者即是作佛事也。隨身口意遍照莊嚴。當作一切佛事。即同毗盧遮那也。誰能作此佛事耶。謂持真言者也。此皆佛答金剛手。真言所生處也。謂此真言。即從行者身口意而生。若如是知。即是內外清凈而作佛事也。
經云。自業者即是佛事也謂普現色身。或示處處行菩薩道八相成佛。諸本生事業無量無邊。以要言之。皆是如來自業也。若能如是知。是成佛也。持真言者。由住前觀。次第方便此真言行。是身有緣起。更無殊勝異於佛也。故經云。若見者成清凈。聞等亦復然。見聞觸知者悉得清凈。此中能字是含多義也。如意所思念。能作一切事。次光彼電焰彼。圍持真言者。作一切諸佛事。若凈我亦說作一切事意思。亦爾。秘密主真言門菩薩行行菩薩。如是心中生緣起。無
【現代漢語翻譯】 現代漢語譯本：慧眼就是這樣。用慧眼持誦真言的人，就像用鏡子照見自己的形色一樣，能寂靜地觀見佛的相好。身體、身體所生的因緣、意識和心念都由此生出。常常清凈種種自身的業力。然後是光明、電焰，被這些圍繞並持誦真言的人，能做一切諸佛的事業。如果見到清凈，我也這樣說，能做一切事的意思。以上是經文的內容。所說的『生』，指的是身、語、意所生。首先觀想圓滿光明的佛像，金色等等，應當知道這些都是從意念而生。這就是引導從外向內。如身體等同於佛的身印，語言等同於佛的真言言音，心念等同於佛心。一切的生起都從意念而生。即以生此生，而能清凈一切業，所以說常常清凈種種自身的業力，就是遠離一切業。如果遠離一切業，就名為諸佛。如果能這樣覺知，就能以圓光普遍照耀。普遍照耀就是做佛事。隨著身口意普遍照耀莊嚴，就能做一切佛事，就等同於毗盧遮那佛（Vairocana）。誰能做這些佛事呢？就是持誦真言的人。這些都是佛陀回答金剛手菩薩（Vajrapani）的。真言所生之處，就是說這個真言，是從修行者的身口意而生。如果能這樣知道，就是內外清凈而做佛事。 經文說，『自業』就是佛事。指的是普遍顯現色身，或者示現處處行菩薩道，八相成佛（Eight Aspects of Enlightenment），諸多的本生事業無量無邊。總而言之，都是如來的自業。如果能這樣知道，就是成佛。持誦真言的人，由於安住於之前的觀想，次第方便地進行這個真言的修行，這個身體就有了緣起，更沒有比佛更殊勝的了。所以經文說，如果見到就能成就清凈，聽聞等等也是這樣。見到、聽到、接觸、知道的人都能得到清凈。這裡『能』字是包含多種意義的。如意念所思念的，能做一切事。然後是光明、電焰，被這些圍繞並持誦真言的人，能做一切諸佛的事業。如果清凈，我也這樣說，能做一切事的意思也是這樣。秘密主（Guhyapati），真言門菩薩行，行菩薩道，這樣心中生起因緣，沒有。
【English Translation】 English version: Such is the Wisdom Eye. One who recites and upholds with the Wisdom Eye, like looking at one's own form and appearance in a mirror, can quietly observe the auspicious marks of the Buddha. The body, the conditions arising from the body, consciousness, and thoughts all arise from this. Constantly purifying all kinds of one's own karma. Then comes the light, the electric flames; those who are surrounded by these and uphold the mantra, can perform all the deeds of all Buddhas. If seeing is pure, I also say so, meaning capable of doing all things. The above is the content of the scripture. The 'arising' mentioned refers to the arising from body, speech, and mind. First, contemplate the complete and bright Buddha image, golden color, etc., and one should know that these all arise from intention. This is guiding from the external to the internal. Such as the body being equal to the Buddha's body mudra, speech being equal to the Buddha's mantra sound, and mind being equal to the Buddha's mind. All arising comes from intention. That is, by arising from this arising, one can purify all karma, therefore it is said to constantly purify all kinds of one's own karma, which is to be free from all karma. If one is free from all karma, one is called all Buddhas. If one can realize this, one can universally illuminate with the round light. Universal illumination is doing Buddha deeds. Following the body, speech, and mind universally illuminating and adorning, one can do all Buddha deeds, which is equal to Vairocana Buddha. Who can do these Buddha deeds? It is the one who upholds the mantra. These are all the Buddha's answers to Vajrapani Bodhisattva. The place where the mantra arises, that is to say, this mantra arises from the practitioner's body, speech, and mind. If one knows this, one is internally and externally pure and performs Buddha deeds. The scripture says, 'One's own karma' is Buddha deeds. It refers to universally manifesting the physical body, or demonstrating the practice of the Bodhisattva path everywhere, achieving Buddhahood in eight aspects (Eight Aspects of Enlightenment), and countless Jataka tales. In short, they are all the Tathagata's own karma. If one can know this, one is achieving Buddhahood. The one who upholds the mantra, due to dwelling in the previous contemplation, gradually and conveniently practices this mantra, this body then has conditions arising, and there is nothing more superior than the Buddha. Therefore, the scripture says, if one sees, one achieves purity, and hearing and so on are also the same. Those who see, hear, touch, and know all attain purity. Here, the word 'can' contains multiple meanings. As the mind thinks, one can do all things. Then comes the light, the electric flames; those who are surrounded by these and uphold the mantra, can perform all the deeds of all Buddhas. If pure, I also say so, the meaning of being able to do all things is also the same. Secret Lord (Guhyapati), mantra gate Bodhisattva practice, practicing the Bodhisattva path, thus conditions arise in the mind, without.
有佛殊勝是也。以上經文也。師說未分明可更問之(且可思其義次第配像)像也緣起者。謂觀心八葉之花。花上圓明。同於凈鏡之類。初時未即明瞭。以啰字慧眼方便故。漸自明瞭。乃至於圓鏡中見自身。即同一切佛等。如是法生。即是從因緣起。若從緣起者。觀此不生門。即入法界體性也。以慧眼為因。凈鏡為所緣。無量自業等佛事。從因緣而生。然實不自生不他生。不共不無因。如中論等所說也。此法殊勝更無過上也。如上皆說離一切相無對無緣。而今作此觀等豈不相違耶。如從阿字生一切字。生一切字時即本不生義。此亦如是。佛以方便力故。故無相寂滅法中。而作此瑜伽之行。無相之中而說諸相。即此諸相即是無相也。所謂相者。即是從緣所生之法。然實不自生不他生。離於八不。即是第一無相。不離於相而說別有無相也。若別作此說。即同外人之斷空矣。然有難云。今此觀本尊身語意等種種境界。又秘密主。真言門修菩薩。從身所生影像。謂身影像起也。身謂垢身。影謂凈身也。此所起莫過於佛也。意言。影像起中殊勝。莫過於佛也。如眼耳鼻舌身意等取如是。彼自性空唯有名字。所執同於虛空。無執著從因業生。等於影像者。即是相。相者即是世間法。今佛說真言成佛之行。而乃更明世間三昧有相之法何
【現代漢語翻譯】 現代漢語譯本： 這是佛法的殊勝之處。以上是經文的內容。如果上師的講解不夠明確，可以進一步提問（並且可以思考其中的意義，按照次第與佛像相配）。所謂『像也緣起者』，指的是觀想心中八葉蓮花，花上的圓明之光，如同清凈的鏡子一般。最初的時候可能並不立即明瞭，但通過『啰』字所代表的慧眼方便，逐漸就能明瞭。乃至在圓鏡中見到自身，就等同於一切佛。這樣的法生起，就是從因緣而生。如果從因緣生起，那麼觀此不生之門，就能進入法界的體性。以慧眼為因，凈鏡為所緣，無量自業等佛事，都是從因緣而生。然而實際上，它既不是自己產生，也不是由他產生，不是共同產生，也不是無因而生，正如《中論》等所說的那樣。這種法非常殊勝，沒有比它更殊勝的了。 如果上面所說的都是遠離一切相，沒有對待，沒有緣起，那麼現在做這樣的觀想等等，豈不是相互矛盾嗎？就像從『阿』字生出一切字，生出一切字的時候，就包含了本不生的意義。這裡也是如此。佛以方便力，所以在無相寂滅的法中，才做這樣的瑜伽之行。在無相之中而說諸相，那麼這些諸相也就是無相。所謂相，就是從因緣所生的法。然而實際上，它既不是自己產生，也不是由他產生，遠離八不，這就是第一無相。不是離開相而另外說一個無相。如果另外這樣說，就等同於外道的斷滅空了。 然而有人會問難說，現在觀想本尊（Ishtadevata）的身語意等種種境界，以及秘密主（Guhyapati），真言門（Mantra-yana）修菩薩（Bodhisattva），從身體所生的影像，指的是身體的影像生起。身體指的是垢身，影像指的是凈身。這所生起的，沒有比佛更殊勝的了。意指的是，影像生起中，最殊勝的莫過於佛。就像眼耳鼻舌身意等取境一樣，它們的自性是空的，只有名字，所執著的東西如同虛空，沒有執著，從因業而生，等於影像。影像就是相，相就是世間法。現在佛說真言成佛之行，卻又說明世間三昧有相之法，這是為什麼呢？
【English Translation】 English version: This is the supreme excellence of the Buddha-dharma. The above is the content of the sutra. If the master's explanation is not clear enough, further questions can be asked (and one can contemplate its meaning, matching it with the image of the Buddha in sequence). 'Image also arising from conditions' refers to contemplating the eight-petaled lotus flower in the heart, the round and bright light on the flower, like a pure mirror. Initially, it may not be immediately clear, but through the expedient of the wisdom eye represented by the syllable 'Ra', it gradually becomes clear. Until one sees oneself in the round mirror, which is equivalent to all Buddhas. Such a Dharma arising is born from conditions. If it arises from conditions, then contemplating this gate of non-arising, one can enter the essence of the Dharma realm. With the wisdom eye as the cause, the pure mirror as the object, countless activities such as one's own karma are born from conditions. However, in reality, it is neither self-produced, nor produced by others, nor jointly produced, nor without cause, as stated in the Madhyamaka-karika (Treatise on the Middle Way) and other texts. This Dharma is extremely excellent, and there is nothing more excellent than it. If what was said above is all about being apart from all characteristics, without duality, without conditions, then isn't it contradictory to do such contemplation now? Just as from the syllable 'A' all syllables are born, and when all syllables are born, it contains the meaning of non-birth. It is the same here. The Buddha, through the power of skillful means, performs such yogic practices in the Dharma of no-characteristics and quiescence. Speaking of characteristics within no-characteristics, then these characteristics are also no-characteristics. The so-called characteristics are the Dharmas that arise from conditions. However, in reality, it is neither self-produced, nor produced by others, being apart from the eight negations, which is the first no-characteristic. It is not about speaking of a separate no-characteristic apart from characteristics. If one speaks of it separately like this, it is equivalent to the annihilationist emptiness of the outsiders. However, someone may question, now contemplating the various realms of the body, speech, and mind of the Ishtadevata (cherished deity), as well as Guhyapati (Lord of Secrets), the Bodhisattva (enlightenment being) who practices in the Mantra-yana (Tantric Vehicle), the image born from the body, refers to the arising of the body's image. The body refers to the defiled body, and the image refers to the pure body. What arises from this is no more excellent than the Buddha. The mind refers to, among the arising of images, nothing is more excellent than the Buddha. Just as the eyes, ears, nose, tongue, body, and mind take objects, their self-nature is empty, there are only names, and what is clung to is like empty space, without clinging, born from karmic causes, equal to the image. The image is a characteristic, and the characteristic is a worldly Dharma. Now the Buddha speaks of the practice of mantra to attain Buddhahood, but then explains the worldly Samadhi (concentration) of Dharmas with characteristics, why is this?
也。故佛次引喻明之。如眼耳鼻舌身等四大種。攝取彼自性空。唯有名字。所執當知同於虛空無所執取。從因業生影。經文也。因如鏡業如身。如對鏡而影現也。如行者先觀外緣心之明鏡。然引入己身。若自他平等無二。即是瑜伽成也。自身為因所緣是緣。因緣合故有影像生。若了此因緣即成等正覺也。誰成正覺。謂真言行人也。此意者如世間五根等。從四大因緣生。業等生。雖有相有緣。然自性空。即同第一無相之法。今此瑜伽亦爾。雖若有相而從緣生。緣生實相。即是阿字法界之體。何得難言是有相也。若瞭如是義即成正覺也。故經云。如眼耳鼻舌身意等四大種。攝取彼自性空。如是空名唯取著。虛空同無執著。因業生影等。如來成正覺。彼互相緣起。無間斷中相續若緣生。彼即影像生。是故諸神尊即我。我即神尊。互相發起。尊身身生像天形生。以上經文也。我之所起。因於圓鏡見明鏡時。自身影像現。由未見圓明故。即無影像。如來成正覺。彼互相緣起。如鏡中生像像互相生。因緣不斷中。自垢身生凈身。彼互相生不間斷也。間斷中相續。即是無間斷也。若從緣生。彼即如影像生。此明不離因緣也。是故諸尊即是我。我即是本尊。互相發起。由互相生故。從身生身(謂生凈身)如是尊形像生。身生於身。謂垢
身生凈身。凈身即是佛本尊之形。當如是解也。己身心己身凈已。又即同彼。互相緣起無有間斷故。云緣生即是影像生也。以內外相因。更相分發展轉相見故。諸尊即是我。我亦即是諸尊。佛即是我。我即是佛也。身生形相生者。謂從自身生也。觀己秘密主。法緣通達慧。通達慧緣法。彼等互相作業。不住性空。云何秘密主意意生。影像能生。通達是證果義。至於所至處也。此通達當言證也。秘密主觀此。如前說鏡喻。心中明鏡現像影時。無有分別但從緣起。今觀此法。為從鏡生耶從面生耶。如是求之皆無實處。若從鏡有。無面亦應常有。若從面有。鏡無亦合不無。然俱不可。故知但從緣有。而實常空。此是法也。因觀此法得成證慧。然此慧。戲論永絕不可顯示談說。若不說不度人。復違本願。更從證智還生法。緣從佛因見法成佛。成佛已復說法也。亦可此從緣生覆成法也。譬如白黃赤等。意作者作時染著意生。彼同類如是身轉。以上經文也。意言。秘密主觀法。法性空寂之相。因緣此相。以慧而能通達也。法是離諸相法。法即是緣。由觀此入法性而通達法也。若通達法即是達緣。達緣即是達法。互相發起也。同知法空寂即是達法也。由有分別起。知法是空無智緣。緣依法法依緣。互相緣起。是名諸法性空也。若法如
【現代漢語翻譯】 現代漢語譯本 身生凈身（清凈之身）。清凈之身即是佛本尊的形象。應當這樣理解。自身的心和自身清凈之後，又與佛相同。因為互相緣起沒有間斷的緣故，所以說緣生就是影像生。因為內外互相依存，互相分化發展轉變相見，所以諸佛就是我，我也就是諸佛。佛就是我，我就是佛。身生形相生，是指從自身產生。觀察自己的秘密主（Vajrapani，金剛手菩薩），法緣通達智慧。通達智慧緣起於法。它們互相作用，不住于自性空。什麼是秘密主意念所生？影像能夠產生。通達是證果的意義，至於所到達之處。這個通達應當說是證悟。秘密主觀察這個，如前面所說的鏡子的比喻。心中明鏡顯現影像時，沒有分別，只是從因緣生起。現在觀察這個法，是從鏡子產生呢，還是從面容產生呢？這樣尋求，都沒有真實之處。如果從鏡子產生，沒有面容也應該常有影像。如果從面容產生，沒有鏡子也應該不會沒有影像。然而兩者都不成立。所以知道只是從因緣而有，而實性常空。這就是法。因為觀察這個法而成就證悟的智慧。然而這個智慧，戲論永遠斷絕，不可顯示談說。如果不說，不度人，又違背了本願。再從證智還生法，因緣從佛的因見法成佛。成佛之後又說法。也可以說這是從緣生又成為法。譬如白色、黃色、紅色等，意念作者在製作時染著意念產生。那些同類也是這樣身轉。以上是經文的意思。意思是說，秘密主觀察法，法性空寂的相。因緣這個相，以智慧而能夠通達。法是遠離諸相的法，法就是緣。通過觀察這個進入法性而通達法。如果通達法就是通達緣。通達緣就是通達法。互相發起。共同知道法空寂就是通達法。由於有分別起，知道法是空無智緣。緣依法，法依緣，互相緣起，這叫做諸法性空。如果法如...
【English Translation】 English version Body generates pure body. Pure body is the form of the Buddha's original deity. It should be understood in this way. One's own mind and body are purified, and then become the same as the Buddha. Because they arise interdependently without interruption, it is said that dependent arising is the arising of images. Because inner and outer depend on each other, differentiate, develop, transform, and see each other, therefore all Buddhas are me, and I am all Buddhas. Buddha is me, and I am Buddha. 'Body generates form' means it arises from oneself. Observe your own Vajrapani (Secret Lord), the wisdom of penetrating Dharma connections. Penetrating wisdom arises from Dharma. They act on each other, not abiding in emptiness of inherent existence. How does the Secret Lord's intention arise? Images can arise. Penetration is the meaning of attaining fruition, as for the place reached. This penetration should be called enlightenment. The Secret Lord observes this, like the mirror metaphor mentioned earlier. When a clear mirror in the mind reflects images, there is no differentiation, but only arising from conditions. Now observe this Dharma, does it arise from the mirror, or from the face? Seeking in this way, there is no real place to be found. If it arises from the mirror, then even without a face, there should always be an image. If it arises from the face, then even without a mirror, there should not be no image. However, neither is established. Therefore, it is known that it only exists due to conditions, but its true nature is always empty. This is Dharma. Because of observing this Dharma, one attains the wisdom of realization. However, this wisdom, the play of concepts is forever cut off, it cannot be shown or spoken of. If one does not speak, does not liberate people, then one violates the original vow. Again, from the wisdom of realization, Dharma arises, the condition of seeing Dharma from the cause of the Buddha becomes Buddhahood. After becoming a Buddha, one then speaks the Dharma. It can also be said that this arises from conditions and then becomes Dharma. For example, white, yellow, red, etc., the intentional creator, when creating, is dyed with intentional arising. Those of the same kind also transform in this way. The above is the meaning of the sutra. The meaning is that the Secret Lord observes Dharma, the aspect of the emptiness and stillness of Dharma nature. Conditioned by this aspect, one is able to penetrate it with wisdom. Dharma is the Dharma that is apart from all appearances, Dharma is condition. By observing this, one enters Dharma nature and penetrates Dharma. If one penetrates Dharma, one penetrates condition. Penetrating condition is penetrating Dharma. They arise mutually. Knowing together that Dharma is empty and still is penetrating Dharma. Because of the arising of discrimination, one knows that Dharma is the condition of empty non-wisdom. Condition relies on Dharma, Dharma relies on condition, arising interdependently, this is called the emptiness of the nature of all Dharmas. If Dharma is like...
是性空。云何從意生起愿。經文彼等互相不住性空。秘密主云何意能生影像。秘密主。譬如若白若黃若赤作意者。此引喻也。如人眼初見白時未明瞭。次即生心分別此是緣耶。此上無問也。金剛手非為不知。為眾生故而發起疑問。若如是者彼意從心生。誰能得知耶。佛即說喻由如白。何以故。以異青黃等故。心生此解。即是起從心生心。世間尚爾。當知從染心生凈心亦然也。染著意生者。如見白時心作白解。由此白故令心亦白也。如比丘觀白者見一切亦白。見青者一切亦青也。作時為于白上作白意成就也。識心從白心生不從外起。如人觀白時即見一切白也。如月燈三昧說。如女人好自莊嚴。照鏡自見還自生愛著。若智者觀此從何生何處來。一一觀之不可得也。由此言之。從心生像還自染。若了知此但從緣生即無染著。以此證於自。是自心而生於心也。彼同類如是身轉。謂即是童女自見其身也。若染即是生死。若稱但從緣生無有自性。即是涅槃。故云同類身轉也。從內觀意中下是偈也。秘密主。又如內觀意中漫荼羅。以療熱病。彼眾生熱病即除。謂一剎那頃即是也。剎那提婆無疑。不用此天字也。非意異曼非曼異意。何以故。彼曼一相故。作意者。觀青黃赤白等。如修十遍處等。想青色時一切皆青。此青但由心生也。以
【現代漢語翻譯】 是性空（一切事物的本性是空性）。云何從意生起愿（如何從意念中生起願望）？經文說彼等互相不住性空（它們互相不依存，本性是空性）。秘密主（Vajrapani，金剛手菩薩），云何意能生影像（意念如何產生影像）？秘密主（Vajrapani，金剛手菩薩），譬如若白若黃若赤作意者（例如，如果專注于白色、黃色或紅色），此引喻也（這是一個比喻）。如人眼初見白時未明瞭（就像人眼最初看到白色時並不清楚），次即生心分別此是緣耶（然後心中產生分別，認為這是因緣嗎）？此上無問也（以上沒有疑問）。金剛手（Vajrapani，金剛手菩薩）非為不知（不是因為不知道），為眾生故而發起疑問（而是爲了眾生的緣故而提出疑問）。若如是者彼意從心生（如果這樣，那麼意念是從心中產生的），誰能得知耶（誰能知道呢）？佛即說喻由如白（佛陀就用白色來打比方）。何以故（為什麼呢）？以異青黃等故（因為它不同於青色、黃色等）。心生此解（心中產生這種理解），即是起從心生心（就是從心中生起心）。世間尚爾（世間尚且如此），當知從染心生凈心亦然也（應當知道從染污的心中生起清凈的心也是這樣）。染著意生者（執著于意念的產生），如見白時心作白解（例如，看到白色時，心中認為它是白色）。由此白故令心亦白也（因為這個白色的緣故，使心也認為是白色）。如比丘觀白者見一切亦白（就像比丘觀想白色時，看到一切都是白色），見青者一切亦青也（看到青色時，一切都是青色）。作時為于白上作白意成就也（觀想時，是爲了在白色上成就白色的意念）。識心從白心生不從外起（意識心是從白色的心產生的，不是從外面產生的）。如人觀白時即見一切白也（就像人觀想白色時，就看到一切都是白色）。如月燈三昧說（就像《月燈三昧經》所說）。如女人好自莊嚴（就像女人喜歡打扮自己），照鏡自見還自生愛著（照鏡子看到自己，反而產生愛戀執著）。若智者觀此從何生何處來（如果智者觀察這愛戀執著從哪裡產生，從哪裡來），一一觀之不可得也（一一觀察，是不可得的）。由此言之（由此來說），從心生像還自染（從心中產生影像，反而自己被染污）。若了知此但從緣生即無染著（如果明白這只是從因緣而生，就沒有染著）。以此證於自（用這個來證明自己），是自心而生於心也（是自己的心產生了心）。彼同類如是身轉（那同類的身體就是這樣轉變的）。謂即是童女自見其身也（就是童女自己看到自己的身體）。若染即是生死（如果染污就是生死），若稱但從緣生無有自性（如果說只是從因緣而生，沒有自性），即是涅槃（那就是涅槃）。故云同類身轉也（所以說同類的身體轉變）。從內觀意中下是偈也（從內心觀想意念以下是偈頌）。秘密主（Vajrapani，金剛手菩薩），又如內觀意中漫荼羅（又如在內心觀想壇城），以療熱病（用來治療熱病）。彼眾生熱病即除（那眾生的熱病就會消除）。謂一剎那頃即是也（就是在一剎那間）。剎那提婆無疑（剎那提婆毫無疑問）。不用此天字也（不用這個『天』字）。非意異曼非曼異意（不是意念不同於壇城，也不是壇城不同於意念）。何以故（為什麼呢）？彼曼一相故（因為那壇城是一個相）。作意者（觀想者），觀青黃赤白等（觀想青色、黃色、紅色、白色等）。如修十遍處等（就像修習十遍處等）。想青色時一切皆青（當想青色時，一切都是青色）。此青但由心生也（這青色只是由心產生的）。 English version: It is emptiness of inherent existence. How does a wish arise from the mind? The sutra says that they do not abide in each other and are empty of inherent existence. O Secret Lord (Vajrapani), how can the mind generate images? O Secret Lord (Vajrapani), for example, if one focuses on white, yellow, or red, this is an analogy. Just as when the eye first sees white, it is not clear, and then the mind arises to distinguish whether this is a cause. There is no question above this. Vajrapani (Vajrapani) is not ignorant, but raises questions for the sake of sentient beings. If so, then the mind arises from the heart, who can know it? The Buddha then gave an analogy, like white. Why? Because it is different from blue, yellow, etc. The mind gives rise to this understanding, which means that the mind arises from the mind. The world is still like this, and it should be known that the pure mind arises from the defiled mind. Those who are attached to the mind's arising, such as when seeing white, the mind understands it as white. Because of this white, the mind is also white. For example, a monk who contemplates white sees everything as white, and one who sees blue sees everything as blue. When practicing, it is to accomplish the intention of white on white. The mind of consciousness arises from the white mind and does not arise from the outside. Just as when a person contemplates white, he sees everything as white. As the Moon Lamp Samadhi says, like a woman who likes to adorn herself, she sees herself in the mirror and becomes attached to herself. If a wise person observes where this arises from and where it comes from, it cannot be obtained by observing each one. From this, it can be said that the image arises from the mind and is still defiled. If one knows that this arises only from conditions, there is no defilement. With this, one proves oneself, that it is one's own mind that gives rise to the mind. That same kind of body transforms in this way, which means that it is the virgin seeing her own body. If there is defilement, it is birth and death. If it is said that it arises only from conditions and has no inherent nature, it is Nirvana. Therefore, it is said that the same kind of body transforms. From the inner contemplation of the mind, the following is a verse. O Secret Lord (Vajrapani), it is also like contemplating a mandala within the mind to cure fever. The fever of those sentient beings will be eliminated, which means it is in an instant. There is no doubt about Kshana Deva. Do not use the word 'Deva' here. It is not that the mind is different from the mandala, nor is the mandala different from the mind. Why? Because that mandala is of one aspect. Those who contemplate, contemplate blue, yellow, red, white, etc. Like practicing the ten kasinas, etc. When thinking of blue, everything is blue. This blue arises only from the mind.
【English Translation】 It is emptiness of inherent existence. How does a wish arise from the mind? The sutra says that they do not abide in each other and are empty of inherent existence. O Secret Lord (Vajrapani, Diamond Hand Bodhisattva), how can the mind generate images? O Secret Lord (Vajrapani, Diamond Hand Bodhisattva), for example, if one focuses on white, yellow, or red, this is an analogy. Just as when the eye first sees white, it is not clear, and then the mind arises to distinguish whether this is a cause. There is no question above this. Vajrapani (Vajrapani, Diamond Hand Bodhisattva) is not ignorant, but raises questions for the sake of sentient beings. If so, then the mind arises from the heart, who can know it? The Buddha then gave an analogy, like white. Why? Because it is different from blue, yellow, etc. The mind gives rise to this understanding, which means that the mind arises from the mind. The world is still like this, and it should be known that the pure mind arises from the defiled mind. Those who are attached to the mind's arising, such as when seeing white, the mind understands it as white. Because of this white, the mind is also white. For example, a monk who contemplates white sees everything as white, and one who sees blue sees everything as blue. When practicing, it is to accomplish the intention of white on white. The mind of consciousness arises from the white mind and does not arise from the outside. Just as when a person contemplates white, he sees everything as white. As the Moon Lamp Samadhi says, like a woman who likes to adorn herself, she sees herself in the mirror and becomes attached to herself. If a wise person observes where this arises from and where it comes from, it cannot be obtained by observing each one. From this, it can be said that the image arises from the mind and is still defiled. If one knows that this arises only from conditions, there is no defilement. With this, one proves oneself, that it is one's own mind that gives rise to the mind. That same kind of body transforms in this way, which means that it is the virgin seeing her own body. If there is defilement, it is birth and death. If it is said that it arises only from conditions and has no inherent nature, it is Nirvana. Therefore, it is said that the same kind of body transforms. From the inner contemplation of the mind, the following is a verse. O Secret Lord (Vajrapani, Diamond Hand Bodhisattva), it is also like contemplating a mandala within the mind to cure fever. The fever of those sentient beings will be eliminated, which means it is in an instant. There is no doubt about Kshana Deva. Do not use the word 'Deva' here. It is not that the mind is different from the mandala, nor is the mandala different from the mind. Why? Because that mandala is of one aspect. Those who contemplate, contemplate blue, yellow, red, white, etc. Like practicing the ten kasinas, etc. When thinking of blue, everything is blue. This blue arises only from the mind.
久久用作意。意能生之。此色隨心而現。心既能緣。能生彼類也。染是執取義。當知從心意生與彼同類。心既如是身語亦然也。次又引喻。又如意中起立漫荼羅。作三角等如上說。且如除熱方便。作圓漫荼羅。白色中有鑁字。或種子字。面上安點等。余類此可解也。此點即除熱惱為甘露味。由作此法從心作之。而能除熱。乃至剎那之頃彼病即除。彼從心起也。當知彼心不異於漫荼羅。漫荼羅不異於心。以一相故也。言此漫荼羅。與心無二無別。今此法亦如是可解也。次佛又引喻。如幻者。化為男女等。即此秘密主。又如諸幻者變化作男子。次幻男子復作變化。于意云何。秘密主何者為勝。金剛手答言。世尊此二人者無相異也。何以故。世尊不實生故。二男子本性空。等同於幻。如是秘密主。事謂悉地等事。等謂多也。意中所生事。皆從意生。此二性空無所分別(謂無二無別也)從意及意所生。彼二俱空無二無別也。化人又復作化也。如是二幻何者居尊何優何劣。何長何短何好何丑耶。經云誰勝者。即是問此二幻何者尊勝也。答言此二無異。何以故以皆從不實生故。二俱本性空故。夫幻而作幻。而作幻者有何殊異耶。佛因言汝且觀此法。如從心生圓鏡等。心即是鏡鏡即是心。無二無別。不可論其差別之相也。若染心者即
【現代漢語翻譯】 現代漢語譯本 長久地用心觀想。意念能夠生出（事物）。這色相隨著心念而顯現，心既然能夠攀緣，就能生出同類的東西。『染』是執取的意思。應當知道（事物）是從心意所生，與心意同類。心既然如此，身和語也是這樣。接下來又引用比喻。又如意念中生起建立壇城（漫荼羅，mandala），製作三角形等等，如上面所說。比如爲了去除熱惱，製作圓形壇城，白色壇城中有『鑁』字（vam，種子字），或者其他種子字，字面上安放點等等，其餘的可以依此類推來理解。這個點就是去除熱惱的甘露味。由於施行這種方法是從心裡做起，所以能夠去除熱惱，乃至在極短的時間內，病痛就能消除。這是從心而起的。應當知道這個心不異於壇城，壇城不異於心，因為它們具有相同的體性。說這個壇城與心沒有兩樣，沒有分別。現在這個方法也可以這樣理解。接下來佛陀又引用比喻，如幻術師（幻者）變化出男女等等。即是秘密主（Guhyapati）。又如各位幻術師變化出男子，然後幻術男子又進行變化。你認為怎麼樣，秘密主？金剛手（Vajrapani）回答說：『世尊，這兩個人沒有差別。』為什麼呢？世尊，因為他們都不是真實出生的，兩個男子本性都是空，等同於幻象。像這樣，秘密主，事是指成就（悉地，siddhi）等事，『等』是指很多。意念中所生的事，都是從意念所生，這二者的體性是空，沒有分別（即沒有兩樣，沒有分別）。從意念以及意念所生，這兩者都是空，沒有兩樣，沒有分別。幻化的人又進行幻化。像這樣，兩個幻象哪個更尊貴，哪個更優秀，哪個更差，哪個更長，哪個更短，哪個更好，哪個更醜呢？經文說『誰勝者』，就是問這兩個幻象哪個更尊貴。回答說這兩個沒有差別。為什麼呢？因為都是從不真實中產生的，兩者本性都是空。幻象又製造幻象，製造幻象的幻象有什麼區別呢？佛陀因此說：『你且觀察這個法，如從心生出的圓鏡等等，心就是鏡子，鏡子就是心，沒有兩樣，沒有分別，不能論說它們的差別之相。』如果心被染污，那麼……
【English Translation】 English version Contemplate intently for a long time. The mind is capable of generating (things). This form appears according to the mind; since the mind is capable of clinging, it can generate things of the same kind. 'Attachment' (染) means grasping. It should be known that (things) are born from the mind and are of the same kind as the mind. Since the mind is like this, so are the body and speech. Next, another metaphor is introduced. For example, in the mind, one can create and establish a mandala (漫荼羅, mandala), making triangles, etc., as mentioned above. For example, to remove heat and vexation, one can create a circular mandala, with the syllable 'vam' (鑁, seed syllable) in the white mandala, or other seed syllables, with dots placed on the surface of the syllable, etc. The rest can be understood by analogy. This dot is the nectar that removes heat and vexation. Because this method is performed from the heart, it can remove heat and vexation, and even in a very short time, the illness can be eliminated. This arises from the mind. It should be known that this mind is not different from the mandala, and the mandala is not different from the mind, because they have the same nature. It is said that this mandala is no different from the mind, without any distinction. Now this method can also be understood in this way. Next, the Buddha introduces another metaphor, such as a magician (幻者) transforming into men and women, etc. This is the Lord of Secrets (秘密主, Guhyapati). For example, various magicians transform into men, and then the transformed men perform transformations again. What do you think, Lord of Secrets? Vajrapani (金剛手) replied, 'World Honored One, these two people are no different.' Why? World Honored One, because they are not born from reality, the nature of both men is empty, equal to illusions. In this way, Lord of Secrets, 'things' refer to accomplishments (悉地, siddhi), etc., and 'etc.' refers to many. Things born from the mind are all born from the mind, and the nature of these two is empty, without distinction (i.e., no difference, no distinction). From the mind and what is born from the mind, both are empty, without difference, without distinction. The transformed person transforms again. In this way, which of the two illusions is more noble, which is more excellent, which is worse, which is longer, which is shorter, which is better, which is uglier? The scripture says 'Who is superior?' which asks which of the two illusions is more noble. The answer is that these two are no different. Why? Because they are both produced from unreality, and the nature of both is empty. An illusion creates another illusion, what is the difference between the illusion that creates the illusion? The Buddha therefore said, 'You should observe this Dharma, such as the round mirror born from the mind, etc. The mind is the mirror, and the mirror is the mind, without difference, without distinction, and one cannot discuss their differences.' If the mind is defiled, then...
是世間。若染離心即是出世間心也。右此成百字位品。說未分明當更問之。然其大意。以先修瑜伽故。成乃至極大廣普。然不以此慧方便。觀空實相洗滌其心。即猶是世間之法。故須作此觀行。令入漫荼羅實相。成大空之壇無所不有。常恒畢竟清凈。此其大略也。
次百字成就持誦品第二十二
經云。諦聽秘密主。真言救世者。身身不異。謂身不異彼身。所謂處於心。是而用彼真言之身。意從意生。前是有生之意。后是凈意也。能令意凈除也。普皆有光彼處流出。從凈心中流出。言彼即指前意也。光與瑜伽相應而生。由與瑜伽相應。從彼心而生是光也。愚夫常所不能知。謂愚夫所不能知。於此道不能了達也。乃至身所生分分不異於身。從身所生身也。有無量多種也。身既無量如是真言言說有無量。如如意寶。謂吉祥如意珠也。隨所欲利而得成。如是世間照世者身一切利成。秘密主云何無分別。法界一切所作隨轉。秘密主又如虛空界云云。佛告秘密主。諦聽真言救世。身身不異。意生意。善令凈除。彼處流出普皆有光。相應支分處。愚夫所不知此道。乃至身所生分無量多種。經文也。猶持真言故。此言有異。從意生意。能善凈除。彼所流出。即以此身不異彼身從自身生。即是從意生。由凈除諸垢故一切事成
【現代漢語翻譯】 現代漢語譯本 是世間（指輪迴的世界）。如果染著或脫離心，那就是出世間心（超越輪迴的心）了。以上是關於百字位品（關於梵文字母在曼荼羅中位置的章節）的內容。如果說得不夠明白，可以進一步提問。但其大意是，因為先修習瑜伽，所以成就乃至極大廣普的境界。然而，如果不以這種智慧方便，觀照空性實相，洗滌其心，那就仍然是世間之法。所以必須作這種觀行，令其進入曼荼羅實相，成就大空之壇，無所不有，常恒畢竟清凈。這就是其大概的意思。
次百字成就持誦品第二十二
經中說：『諦聽，秘密主（金剛手菩薩的別名）。真言救世者，身身不異。』 所謂身不異彼身，是指處於心。因此而使用彼真言之身。意從意生，前是有生之意，后是清凈之意。能令意清凈並消除（煩惱）。普遍都有光明從彼處流出，從清凈心中流出。所說的『彼』，就是指前面的意。光明與瑜伽相應而生。由於與瑜伽相應，從彼心而生出光明。愚夫常常不能知道，是指愚夫不能知道，對於此道不能了達。乃至身所生分分不異於身，是從身所生的身。有無量多種。身既然無量，如此真言言說也有無量，如如意寶（吉祥如意珠），隨所欲求利益而得成就。如此世間照世者的身，一切利益都能成就。秘密主，為何沒有分別？法界一切所作隨之運轉。秘密主又如虛空界云云。』 佛告訴秘密主：『諦聽真言救世，身身不異，意生意，善令凈除，彼處流出普皆有光，相應支分處，愚夫所不知此道，乃至身所生分無量多種。』 經文就是這樣。猶如持真言的緣故。此言有差異，從意生意，能善於清凈消除。彼所流出，即以此身不異彼身，從自身生，即是從意生。由於清凈消除諸垢，所以一切事都能成就。
【English Translation】 English version It is the world (referring to the cycle of rebirth). If one is attached to or detached from the mind, that is the mind of transcending the world (the mind that goes beyond the cycle of rebirth). The above is about the chapter on the positions of the hundred syllables (the chapter on the positions of Sanskrit letters in the Mandala). If it is not explained clearly enough, further questions can be asked. But its main idea is that because one first practices yoga, one achieves even the extremely vast and universal state. However, if one does not use this wisdom and skillful means to contemplate the emptiness of true reality and cleanse one's mind, then it is still a worldly dharma. Therefore, one must perform this contemplation, allowing it to enter the true reality of the Mandala, achieving the altar of great emptiness, which contains everything, is eternally pure. This is its general meaning.
Next is the twenty-second chapter on the accomplishment of the hundred syllables through recitation.
The sutra says: 'Listen carefully, secret lord (another name for Vajrapani Bodhisattva). The mantra savior, body and body are not different.' The so-called body not being different from that body refers to being situated in the mind. Therefore, one uses the body of that mantra. Mind arises from mind, the former is the mind of arising, the latter is the pure mind. It can purify the mind and eliminate (afflictions). Universally, there is light flowing out from that place, flowing out from the pure mind. The 'that' mentioned refers to the previous mind. Light arises in accordance with yoga. Because it is in accordance with yoga, light arises from that mind. Foolish people often cannot know, which means that foolish people cannot know and cannot understand this path. Even the parts born from the body are not different from the body, it is the body born from the body. There are countless kinds. Since the body is countless, so are the words of the mantra, like the Cintamani jewel (auspicious wish-fulfilling jewel), one can achieve whatever benefits one desires. Thus, the body of the world illuminator can achieve all benefits. Secret lord, why is there no discrimination? All actions in the Dharma realm follow its rotation. Secret lord is also like the realm of space, etc.' The Buddha told the secret lord: 'Listen carefully to the mantra savior, body and body are not different, mind arises from mind, purify it well, light flows out from that place, corresponding branches and parts, foolish people do not know this path, even the parts born from the body are countless kinds.' This is the text of the sutra. It is like holding the mantra. This statement is different, from mind arises mind, it can purify and eliminate well. What flows out from that, that is, this body is not different from that body, it is born from oneself, that is, it is born from the mind. Because one purifies and eliminates all defilements, all things can be accomplished.
也。由有是德隨諸支分。流出光明而作佛事。如斯等事凡愚所不能知。由不知此道故得愚夫之名。此道者即真言行也。以成真言得悉地故。從於此身更有身生。謂欲色界等其類眾多。皆從一真言而出無量身口意。如上所說從佛上中下分生於無量身。此行人亦如是。能隨身份上中下。或現四佛四菩薩乃至諸八部等。猶如大悲藏中所說。其數無量也。又疑難云。上說真言。無相無緣同於大虛。不可分別。云何而有此種種事耶。答喻如如意珠滿一切愿。乃至三事亦能凈也。若人慾其身凈。珠力故令其身如琉璃。若欲語意凈。亦隨意分而凈世法尚爾。何況如來如意珠妙寶。而不能作如此事耶。如世珠。雖作種種事滿種種愿。而寂然不動無思無為不來不去也。為成一切。何況如來大寶耶。是故無分別法界。如大龍在宮不興心動念。而隨業力等降差別之味也。以是義故於無相空中。而現無量身口意普門之事。即身可得。不須疑也。又喻如虛空非眾生數而眾生所依。非身壽者非摩納婆作者受者等。一切妄想皆除。悉離分別無去無來。然不異眾生界。一切眾生依止作業皆由此成。滋益眾產生種種事。不可以虛空能成一切事故。便謂虛空有為有相也。今此大空漫荼羅亦如是。畢竟清凈無所不為。常住寂然而不空成就。故經勸信云。當如是
【現代漢語翻譯】 現代漢語譯本： 也。因為具有這種功德，光明隨著各個支分（肢體、部分）流出，從而成就佛事。這類事情是凡夫愚人所不能理解的。因為不瞭解這個道理，所以才被稱為愚夫。這個道理就是真言行（mantra practice）。通過成就真言，獲得悉地（siddhi，成就）。從這個身體中，還能生出其他的身體，比如欲（desire）等等，種類繁多。這些都從一個真言中產生出無量的身、口、意。就像上面所說的，從佛的上、中、下部分，生出無量的身體。這個修行人也一樣，能夠隨著身體的上、中、下部分，或者顯現四佛、四菩薩，乃至諸八部（天龍八部）等等，就像《大悲藏》（Mahakarunagarbha）中所說的那樣，數量是無量的。 又有人懷疑說，上面說真言無相無緣，等同於廣大的虛空，不可分別，怎麼會有這些種種的事情呢？回答說，這就像如意珠（cintamani），能夠滿足一切願望，甚至連身、語、意三事也能凈化。如果有人想要他的身體清凈，如意珠的力量就能使他的身體像琉璃一樣。如果想要語言和意念清凈，也能隨著他的意願而凈化。世間的法尚且如此，更何況如來（Tathagata）的如意珠這種妙寶，難道不能做這樣的事情嗎？就像世間的寶珠，雖然能成就種種事情，滿足種種願望，但是它本身寂然不動，沒有思慮，沒有作為，不來不去。爲了成就一切，更何況是如來的大寶呢？ 所以，無分別的法界（dharmadhatu），就像大龍在宮殿中，不興起心念，但是隨著眾生的業力，降下不同的味道。因為這個道理，所以在無相的虛空中，顯現出無量的身、口、意普門之事。即身可以獲得成就，不需要懷疑。又比如虛空，不是眾生，但是眾生所依靠的；不是身、壽者、摩納婆（manava，人）的作者、受者等等。一切妄想都消除，完全脫離分別，沒有去來。然而，它與眾生界沒有分別，一切眾生依靠它作業，都由此成就，滋養眾生，成就種種事情。不能因為虛空能成就一切事情，就認為虛空是有為有相的。 現在這個大空曼荼羅（mandala）也是這樣，畢竟清凈，無所不能為，常住寂然，而不空成就。所以經典勸人相信說，應當這樣理解。
【English Translation】 English version: Also, because of having this virtue, light flows out from all the limbs and parts, thereby accomplishing the deeds of the Buddhas. Such things are beyond the understanding of ordinary foolish people. Because they do not understand this path, they are called fools. This path is the practice of mantra. By perfecting the mantra, one attains siddhi (accomplishment). From this body, other bodies can be born, such as desire, etc., of many kinds. All these arise from one mantra, producing countless bodies, speech, and minds. Just as mentioned above, from the upper, middle, and lower parts of the Buddha, countless bodies are born. This practitioner is also like that, able to manifest four Buddhas, four Bodhisattvas, and even the Eight Classes (Nagas, etc.), according to the upper, middle, and lower parts of the body, as described in the Mahakarunagarbha (Great Compassion Treasury), the number of which is immeasurable. Furthermore, someone may doubt and ask: 'Above it is said that mantra is without form and without condition, equal to the vast emptiness, and cannot be distinguished. How can there be all these various things?' The answer is: It is like the cintamani (wish-fulfilling jewel), which can fulfill all wishes and even purify the three aspects of body, speech, and mind. If someone wants their body to be pure, the power of the jewel can make their body like crystal. If one wants speech and mind to be pure, it can also purify them according to their wishes. Even worldly things are like this, how much more so the Tathagata's (Thus Come One) cintamani, such a wonderful treasure, could it not do such things? Just like a worldly jewel, although it can accomplish various things and fulfill various wishes, it remains still and unmoving, without thought, without action, neither coming nor going. To accomplish everything, how much more so the Tathagata's great treasure? Therefore, the non-discriminating dharmadhatu (realm of reality) is like a great dragon in a palace, not giving rise to thoughts, but according to the karma of sentient beings, it sends down different flavors. Because of this principle, in the formless emptiness, countless deeds of body, speech, and mind are manifested everywhere. Accomplishment can be attained in this very body, there is no need to doubt. It is also like space, which is not a sentient being, but is what sentient beings rely on; it is not the creator or receiver of body, life, or manava (human being), etc. All delusions are eliminated, completely free from discrimination, without coming or going. However, it is not different from the realm of sentient beings. All sentient beings rely on it to act, and all is accomplished by it, nourishing sentient beings and accomplishing various things. One cannot say that because space can accomplish all things, therefore space is conditioned and has form. Now, this great empty mandala (sacred diagram) is also like this, ultimately pure, capable of doing everything, constantly abiding in stillness, and not empty in its accomplishment. Therefore, the sutra advises belief, saying: 'One should understand it in this way.'
知勿生疑惑也。爾時世尊。又復無盡眾生界凈除句。三昧流出句。不思議句。轉他門句宣說若本生無所有。隨順世法。當空云何知。生修行者。若自性如是。覺不可得。當虛空等心。生菩提生。當發悲生。一切世間隨順。以上經文也。住無盡眾生界凈除。謂本立誓願。欲凈除無盡世界一切眾生也。以眾生有垢故不能自度。今欲為彼普開如來知見使得清凈。令彼身口意地皆得凈無垢穢也。當知此凈除無盡眾生句。即是三昧流出句。三昧流出句。即是不思議句。不思議句即是轉他門句。轉他有垢為自性凈。轉他無明為如來明。故名轉他門句。他謂眾生也。以轉穢為凈。而說是法門也。本生無所有者。若本無所有。隨順世間生。云何當知空。謂當云何。謂知諸法空也。生此瑜伽者。偈中自有問也。是承佛神力有此問也。若言本生無所有。有隨順世間者。彼修行者。云何當令修行者生此空。謂凈空也。若言無有者。云何生此凈空也。若本無所有者。此生亦隨於本無。即是本不生也。云何瑜伽者云何識于空。此空即是真言之性也。云何生瑜伽者也。若自性如是。覺名不可得。謂觀名字不可得也。正合為觀。觀與覺同也。當等空心生。謂菩提心生。此引上明十喻也。以覺本不生無相不可得故得此等空之心。清凈無分別等。如上非但
【現代漢語翻譯】 現代漢語譯本 要知道不要產生疑惑。這時，世尊又宣說了無盡眾生界凈除句（凈化無盡世界眾生的語句），三昧流出句（從禪定中流出的語句），不思議句（不可思議的語句），轉他門句（轉變他人之門的語句）。如果原本什麼都沒有，卻隨順世間法則，那麼應當如何知曉空性？對於修行者來說，如果自性本就是如此，覺悟是不可得的，應當像虛空一樣平等對待一切，菩提心才會生起，應當發起慈悲心，一切世間都會隨順。
安住于凈化無盡眾生界，指的是最初立下的誓願，想要凈化無盡世界的一切眾生。因為眾生有垢染，所以不能自我解脫，現在想要為他們普遍開啟如來的知見，使他們得到清凈，使他們的身口意都得到清凈，沒有垢穢。應當知道這句『凈化無盡眾生句』，就是『三昧流出句』，『三昧流出句』，就是『不思議句』，『不思議句』就是『轉他門句』。將他人的垢染轉變為自性清凈，將他人的無明轉變為如來的光明，所以叫做『轉他門句』。『他』指的是眾生。因為將污穢轉變為清凈，所以宣說這個法門。
『本生無所有』，如果原本什麼都沒有，卻隨順世間而生，應當如何知曉空性？應當如何知曉諸法是空性的？生起這種瑜伽的修行者，偈頌中自有提問。這是承蒙佛的神力才有這樣的提問。如果說原本什麼都沒有，卻有隨順世間而生的現象，那麼修行者應當如何讓修行者生起這種空性？指的是清凈的空性。如果說原本什麼都沒有，又如何生起這種清凈的空性呢？如果原本什麼都沒有，那麼這種生起也隨順於原本的無，也就是原本不生。瑜伽修行者應當如何認識空性？這種空性就是真言的自性。應當如何生起瑜伽呢？
如果自性本就是如此，覺悟之名是不可得的。指的是觀想名字是不可得的。『正合』就是觀想，觀想與覺悟是相同的。應當以平等如虛空的心生起，指的是菩提心生起。這裡引用了上面所說的十個比喻。因為覺悟原本不生，沒有相狀，不可得，所以才能得到這種平等如虛空的心。清凈沒有分別等等，就像上面所說的那樣。
【English Translation】 English version Know that you should not have doubts. At that time, the World Honored One further expounded the phrase 'purifying the endless realm of sentient beings' (the phrase for purifying all sentient beings in the endless world), the phrase 'flowing out from Samadhi' (the phrase flowing out from meditation), the phrase 'inconceivable' (the phrase that is beyond comprehension), and the phrase 'turning the gate for others' (the phrase for transforming the gate for others). If originally there is nothing, but one follows the laws of the world, then how should one know emptiness? For practitioners, if their self-nature is inherently like this, enlightenment is unattainable, one should treat everything equally like the void, and the Bodhi mind will arise, one should generate compassion, and all the world will follow.
Dwelling in the purification of the endless realm of sentient beings refers to the initial vow made to purify all sentient beings in the endless world. Because sentient beings have defilements, they cannot liberate themselves. Now, one wants to universally open the Tathagata's knowledge and vision for them, so that they can be purified, and their body, speech, and mind can all be purified, without defilements. It should be known that this phrase 'purifying the endless realm of sentient beings' is the phrase 'flowing out from Samadhi', the phrase 'flowing out from Samadhi' is the phrase 'inconceivable', and the phrase 'inconceivable' is the phrase 'turning the gate for others'. Transforming the defilements of others into self-nature purity, transforming the ignorance of others into the light of the Tathagata, therefore it is called 'turning the gate for others'. 'Others' refers to sentient beings. Because impurity is transformed into purity, this Dharma gate is expounded.
'Originally born without anything', if originally there is nothing, but one is born in accordance with the world, how should one know emptiness? How should one know that all dharmas are empty? The practitioner who gives rise to this yoga, the verse itself has a question. This is due to the power of the Buddha that this question arises. If it is said that originally there is nothing, but there is a phenomenon of being born in accordance with the world, then how should the practitioner cause the practitioner to give rise to this emptiness? Refers to pure emptiness. If it is said that there is nothing, then how can this pure emptiness arise? If originally there is nothing, then this arising also follows the original non-existence, which is originally unborn. How should the yoga practitioner recognize emptiness? This emptiness is the nature of mantra. How should yoga arise?
If self-nature is inherently like this, the name of enlightenment is unattainable. Refers to contemplating that names are unattainable. 'Precisely in accordance' is contemplation, contemplation and enlightenment are the same. One should give rise with a mind that is equal like the void, refers to the Bodhi mind arising. Here, the ten metaphors mentioned above are cited. Because enlightenment is originally unborn, without characteristics, and unattainable, one can obtain this mind that is equal like the void. Pure, without discrimination, and so on, just like what was said above.
空而即有智生。謂菩提也。應發起慈悲。隨順諸世間。住于唯想行。即名為諸佛。謂如來了達諸法本自不生本無所有。謂隨順世法度眾生故。有有。謂普門示現種種方便利眾生事。從機感因緣故有。而本無所有也。眾生之性本性無所有。由修行故。知此眾生之性本性空寂。由覺知是性空故。唯有名字而不可得也。謂空空性唯有名字。畢竟求不可得。此即是不可得空。非如劣慧者執是空性以為實有也。觀眾生同諸虛空。虛空本性離於觀照。離一切妄念戲論。于如是了知虛空。即知真實之理。不應取是空法也。此虛空以不可得故。非是都無所有。而實有其自性。所謂空自性者即不空也。當知此不空者。即是虛空等心。虛空等心者。即是凈菩提。從此凈菩提心而生大悲心也。所以然者。行人了是菩提心已。而作是念。一切眾生皆悉如是。具有如來寶藏。而不自覺知。以是因緣。唐受疲苦而無利益。菩薩以此四緣故。而起大悲心也。由不了知此心。即生死浩然輪迴無已。了知即是菩薩。菩薩以一切眾生。皆有可覺之性而不能自悟。為是事故而生大悲。將說方便而加救護也。即以此大悲。為除無盡眾生垢故。隨順世間而設方便。以無盡眾生界種類。若干性慾根緣展轉差別。菩薩順彼而化導之。故云隨順世間也。想唯心住。即名諸
【現代漢語翻譯】 現代漢語譯本： 從空性中生起智慧，這就是菩提（Bodhi，覺悟）。應當發起慈悲心，隨順世間的一切，安住于唯心所想的境界，這就叫做諸佛。也就是說，如來（Tathagata，佛的稱號）了達一切諸法的本性本來不生，本來什麼都沒有。這是說隨順世間法來度化眾生，所以說『有』。這個『有』，是指普門示現種種方便來利益眾生的事情，是從機感因緣而產生的，而其本性是空無所有的。眾生的自性，其本性也是空無所有的，通過修行，才能知道眾生的自性本性是空寂的。因為覺知到這個自性是空性的，所以它只是一個名字，而不可得。也就是說，空性也只是一個名字，畢竟是求不可得的。這才是不可得空，而不是像那些智慧低下的人，執著于空性，認為它是真實存在的。觀察眾生如同虛空一樣，虛空的本性是遠離觀照的，遠離一切妄念戲論。像這樣了知虛空，就知道了真實的道理，不應該執取這個空法。這個虛空，因為不可得，所以不是什麼都沒有，而是確實有它的自性。所謂的空自性，就是不空。應當知道這個不空，就是虛空般的心。虛空般的心，就是清凈的菩提心。從這個清凈的菩提心，而生起大悲心。之所以這樣，是因為修行人瞭解了這個菩提心之後，就會這樣想：一切眾生都像這樣，具有如來寶藏（Tathagatagarbha，如來藏），卻不自覺知。因為這個原因，白白地遭受疲憊痛苦而沒有利益。菩薩因為這四種因緣，而生起大悲心。由於不瞭解這個心，就會在生死中浩浩蕩蕩地輪迴不已。瞭解了這個心，就是菩薩。菩薩認為一切眾生，都有可以覺悟的自性，卻不能自己覺悟，因為這個緣故而生起大悲心，將要宣說方便法門來加以救護。就用這個大悲心，來去除無盡眾生的垢染，隨順世間而設立方便法門。因為無盡的眾生界，種類繁多，根器、因緣各有不同，菩薩就順應他們而進行化導，所以說隨順世間。想念安住于唯心，就叫做諸佛。
【English Translation】 English version: From emptiness, wisdom arises, which is Bodhi (覺悟, Enlightenment). One should generate compassion, accord with all worldly matters, and abide in the realm of thought-only. This is called the Buddhas. That is, the Tathagata (如來, Thus Gone One) understands that the nature of all dharmas is originally unborn and originally without anything. This means that in accordance with worldly dharmas, one liberates sentient beings, hence the term 'existence'. This 'existence' refers to the universal manifestation of various skillful means to benefit sentient beings, arising from the causes and conditions of interaction, but its nature is originally without anything. The nature of sentient beings is originally without anything. Through practice, one can know that the nature of sentient beings is originally empty and still. Because one is aware that this nature is empty, it is only a name and cannot be obtained. That is, emptiness is only a name, and ultimately cannot be obtained. This is the unobtainable emptiness, not like those of inferior wisdom who cling to emptiness as if it were real. Observe sentient beings as being the same as empty space. The nature of empty space is apart from observation, apart from all deluded thoughts and conceptual constructs. By understanding empty space in this way, one knows the true principle and should not grasp onto this dharma of emptiness. This empty space, because it is unobtainable, is not completely without anything, but actually has its own nature. The so-called nature of emptiness is non-emptiness. One should know that this non-emptiness is the mind equal to empty space. The mind equal to empty space is pure Bodhi. From this pure Bodhi mind arises great compassion. The reason for this is that the practitioner, having understood this Bodhi mind, thinks in this way: all sentient beings are like this, possessing the Tathagatagarbha (如來藏, Buddha-nature), but are not aware of it. Because of this reason, they suffer fatigue and pain in vain without benefit. The Bodhisattva, because of these four reasons, generates great compassion. Because of not understanding this mind, one endlessly transmigrates in the vast ocean of samsara. Understanding this mind is to be a Bodhisattva. The Bodhisattva believes that all sentient beings have a nature that can be awakened, but they cannot awaken themselves. For this reason, great compassion arises, and one will proclaim skillful means to rescue and protect them. One uses this great compassion to remove the defilements of endless sentient beings, according with the world and establishing skillful means. Because the realms of endless sentient beings are diverse, with various roots, conditions, and causes that differ, the Bodhisattva guides and transforms them accordingly. Therefore, it is said to accord with the world. Thinking and abiding in the mind-only is called the Buddhas.
佛。當知從想造立生。所謂空。從於想中建立之。住于唯心已。還得此唯心。建立一切法。觀此為空空。意謂空空之號。從觀而有。亦但有名。空從心生也。下數之法轉。從一二三之分異(言謂此一二等別異也)此分去聲也。勤勇彼空如是。乃至增長如次第。即此阿字等。想言唯想義也。如上此阿字即是想也。亦自然智。是佛謂佛所加持也。若造立想空不空。觀察下數之法轉。彼從一二三為始分異。如是彼空勇士。乃至增長隨其次第。阿字此首字相應加持自然智。經文也。前說得虛空心。即是菩提心生。菩提者覺也。此心豈是空耶。而實具足恒沙功德。雖具如來無量功德。而無相無名不可顯示也。如法相家說十六種空。大般若說十八種空等。皆為明此義也。若但空都無所有性者。云何成就如是不思議神變德度眾生。當知此空是自證之理也。想既空無所有。名亦如是。是處不可示。言辭相寂滅。若以如是自證之法。為凡愚說之。終不可得也。當知此但有空名。於十八空中最在其上。即是諸佛大空。而實不虛也。此中算數喻者。猶如世間人下算之法。最初畫置一字以為其本(西方算皆于土中畫之未已還畫之耳)乃至億載阿僧祇等。皆從是生。然最初未下算時本無是數。從此空地本無算數之中。而下一算。若二若三乃至無量
【現代漢語翻譯】 現代漢語譯本：佛說：『應當知道一切都是從思想的造作建立而產生的，所謂的『空』（Śūnyatā），也是從思想中建立起來的。當安住于唯心（Citta-mātra）之後，就能獲得這個唯心，並用它來建立一切法。觀察這個唯心為空性（Śūnyatā），這被稱為『空空』（Śūnya-śūnyatā），這個名稱也是從觀察而產生的，也只是一個名稱而已，空性是從心中產生的。』 『向下計數的法則在轉變，從一二三的區分開始（意思是說這一二等是不同的）。勤奮地觀照那個空性就是這樣，乃至按照次第增長。就像這個阿字（A），思想只是思想的意義。就像上面所說的，這個阿字就是思想，也是自然智（Sahaja-jñāna），是佛陀所加持的。如果造作建立思想，空或者不空，觀察向下計數的法則在轉變，它從一二三開始區分。像這樣，那些空性的勇士，乃至增長並遵循次第，阿字這個首字相應地加持自然智。』這是經文的內容。 前面說到獲得虛空之心，就是菩提心（Bodhi-citta）生起。菩提的意思是覺悟。這個心難道是空性的嗎？實際上它具足了恒河沙數般的功德。雖然具足如來（Tathāgata）無量的功德，但是它無相無名，無法顯示。 就像法相宗（Dharma-lakṣaṇa）所說的十六種空，以及《大般若經》（Mahā-prajñā-pāramitā-sūtra）所說的十八種空等等，都是爲了闡明這個道理。如果只是空，什麼都沒有，那麼如何成就如此不可思議的神變，度化眾生呢？應當知道這個空是自證（Sva-saṃvedana）的道理。 思想既然是空無所有的，名稱也是如此。這個地方無法指示，言辭相寂滅。如果用這種自證的法，為凡夫愚人解說，終究是無法理解的。應當知道這只是一個空名，在十八空中最為殊勝，是諸佛的大空，但實際上不是虛無的。 這裡用算數來比喻，就像世間人向下計算的方法，最初畫一個『一』字作為根本（西方的計算都是在土中畫，畫完之後再畫），乃至億載阿僧祇（Asaṃkhya）等，都是從這裡產生的。然而最初沒有向下計算的時候，本來沒有這些數字。從這片空地上，本來沒有算數，然後才開始計算，無論是二還是三，乃至無量。
【English Translation】 English version: The Buddha said: 'It should be known that everything arises from the creation and establishment of thought. The so-called 'emptiness' (Śūnyatā) is also established from thought. When one abides in Mind-Only (Citta-mātra), one can attain this Mind-Only and use it to establish all dharmas. Observe this Mind-Only as emptiness (Śūnyatā), which is called 'emptiness of emptiness' (Śūnya-śūnyatā). This name also arises from observation and is just a name. Emptiness arises from the mind.' 'The law of counting downwards transforms, starting from the differentiation of one, two, and three (meaning that one, two, etc., are different). Diligently contemplate that emptiness in this way, and even increase it according to the order. Just like this letter A (阿字), thought is just the meaning of thought. As mentioned above, this letter A is thought, and it is also innate wisdom (Sahaja-jñāna), which is blessed by the Buddha. If one creates and establishes thought, whether empty or not empty, observe the law of counting downwards transforming, it starts differentiating from one, two, and three. In this way, those warriors of emptiness, even increasing and following the order, the letter A, this first letter, correspondingly blesses innate wisdom.' This is the content of the sutra. Earlier it was said that obtaining the mind of emptiness is the arising of Bodhi-citta (菩提心). Bodhi means awakening. Is this mind empty? In reality, it is complete with merits like the sands of the Ganges River. Although it is complete with the immeasurable merits of the Tathāgata (如來), it is without form and without name, and cannot be shown. Just like the Dharma-lakṣaṇa (法相宗) school speaks of sixteen kinds of emptiness, and the Mahā-prajñā-pāramitā-sūtra (大般若經) speaks of eighteen kinds of emptiness, etc., all are to clarify this meaning. If it is just emptiness, and there is nothing at all, then how can one accomplish such inconceivable miraculous transformations and liberate sentient beings? It should be known that this emptiness is the principle of self-realization (Sva-saṃvedana). Since thought is empty and without anything, the name is also like that. This place cannot be indicated, and the characteristics of words are extinguished. If one uses this self-realized dharma to explain to ordinary and foolish people, it will ultimately be impossible to understand. It should be known that this is just a name of emptiness, which is the most supreme among the eighteen emptinesses, and it is the great emptiness of all Buddhas, but in reality, it is not unreal. Here, the analogy of arithmetic is used, just like the method of counting downwards by people in the world, initially drawing the character 'one' as the root (Western calculations are all drawn in the soil, and after drawing, they are drawn again), and even billions of Asaṃkhya (阿僧祇), etc., all arise from this. However, when there was no counting downwards initially, there were originally no these numbers. From this empty ground, there was originally no arithmetic, and then counting began, whether it is two or three, or even immeasurable.
。乃算畢已除去眾位。還空如本。然所校計之數。下算者心自證知宛然不失。雖從本無中立數。今已如本而實無有。然數法持在於心而無所失。即是不有而有。有不有也。今此阿字門亦如是。從本不生中。為隨順世間故。隨次出身無量法門。雖出是無量方便。然亦不異於阿字本性不生之義。猶如彼數不離於一也。以初演算法從一起故。一切數法皆不離於一。乃至一萬。即是萬一不得相離。餘一切數可解也。今此一切法不得離於阿字。亦由是也。然有論師又復引喻。猶如蟲行。有無量蟲相隨不斷而成導徑。或有種種方圓屈曲等相。若離而異之。各各自是一蟲。無復曲直長短等相也。今此法亦爾。於畢竟自證不思議空法之中。而具一切功德。然從緣生無有本生。不離於一本不性理也。此阿字為首。相應加持自然智者。由自然智加持此字門故。生無量語。語有無量聲。聲有無量理。即同彼數之一一遍一切。大空亦爾。具一切法遍一切法。此阿字亦然。一切真言門。皆從阿字而有。猶如萬像從空而有。非直生一切字。即此所生之字一一門中。即顯不生之理也。次云。秘密主觀此空中流散假立。阿字之所加持。成就三昧道。秘密主如是阿字。種種間布圖位。乃至有形無形有相無相。一切從阿字也。置位謂種種莊嚴也。觀者謂令秘密
主觀此也。謂住種種形像莊嚴。而分別其位也。此諸法本不生故。顯示自形。自形即是阿字也。于自形中。顯示本不生也。阿字如是。秘密主種種置位間布。我觀住不生。諸法自形顯示。是經文也。觀此阿字。于空中流出世間萬像。一切世間皆從此生。然本不生也。阿字假立加持三昧成就。證三昧具般若成萬行。皆由此阿字。得福慧圓滿皆從此阿字門也。此字能生種種色。謂青黃赤白黑。乃至雜間有無量種。及種種形。謂三角方圓半月之類。及本尊等無量不同。若識此中真實之義。無不舉體入于阿字之門同於毗盧遮那也。上來所說阿字門。即是顯示自身我。即我自身本不生亦無滅。不生不滅者。即是如來之身。當如是觀察也。故云阿字以自形顯示其德也。次或無所得義也。從嚩字形顯示不可得義。此嚩以證本不生也。嚩字形現即是下文言語道斷之義也。此明何義。佛言。阿字具有一切功德。或直從阿字門。以本不生而顯說之。或從異門顯之。即是嚩等諸字門也。其義雖異門亦有殊。然所示我之自身本不生義。無有異也。若法有一是生。即是可說之相。非言語道斷之法。以嚩字言語斷心行滅故。入阿字門。以阿字故。即知此嚩不可說示也。以下皆是異門之相。或一切法中造作離故。ka 迦字形現。此即明一阿字門。然
欲明一切法本來無作故。現此迦字。然此迦字。即明阿字義也。如迦字。若上不置橫畫。即不成迦字聲。所以不成者以迦中闕阿聲也。此迦字上頭即有阿形。當知此百字皆爾。下例可解。若無阿聲在中。即不開口亦自無有聲也。或一切法虛空等故。kha 佉字形現。或行不可得。ga 哦字形現。或一合相不可得。gha 伽字形現(阿賴耶含一切染凈種子是含藏義)或諸法離生滅故。ca 字形現(遮正翻即是死滅之義也)或諸法無影像故。cha 車字形現(如世間法因日樹等和合即有影生也)或一切法離生不可得故。ja 惹字形現。或一切法離戰敵。jha 社字形現(此是有此有彼義有此彼即有戰敵也)或一切法離卑下。ṭa 吒字形現(吒是我慢自高之義。對此即有卑下。若有慢有卑下。即有生滅義不與阿字相應。以阿聲在中故。即明無卑無慢之義也)或一切法離養育故。ṭha 咤字形現(是滋養成立義。如調和水土等而養株木等即得滋養。然一切法入阿字也)或怨離故。ḍa 拏字形現(怨謂一向自身於一切處作惡。惡即對非惡處為二也)或災變離故。ḍha 荼字形現(是災變義。謂世間蝗蟲水火之異。及盜賊侵伐來是也)或諸法如如離故。ta 多字形現(若觀有如如即有所觀。有所觀故即有
生有滅。即不與阿字相應。故如如亦須離也)或諸法離住處故。tha 他字形現(若有是處有非處。即有是非心生。不與阿字相應)或一切法離施。da 娜字形現(若有此彼所施之物等。即不與道相應也。如般若說)或一切法界不可得。dha 馱字形現(界謂各持本位也。諸法界其像萬端。界者眾像在中之意也。此界不可得)或一切法諦不可得。pa 波字形現(第一義諦亦不可得也)或一切法同沫不堅。pha 頗字形現(沫是不堅義。猶離不堅即阿字之德也)或一切法離縛故。ba 摩字形現(若見有縛解。即有執心故也。入阿字即無縛無脫以不生故)或一切法觀無所得。bha 婆字形現(觀即觀照也。以觀照成即有受生處。若了本無即無生無觀也)此中釋字。不合釋此么字也。此是空義別釋之。文誤也。或諸乘不可得一切法。ya 野字形現(乘謂三乘。凡乘船車之類有所至到。皆皆義也。若有所乘即有所得也)或一切法塵離。ra 啰字形現(啰是染義。染污謂令清凈色染污此即是塵染也。諸法離一切垢)或一切法無相。la 邏字形現(若有相者即對無相。與阿字不相應也)。或一切法離言說。va 嚩字形現。或一切法離寂故。śa 奢字形現(奢謂寂然義。若有寂然即有散亂。無寂無亂法體如
【現代漢語翻譯】 現代漢語譯本：生是有生滅的。（生滅）即是不與阿字（A字，梵文字母，代表萬法之本源）相應。所以如如（真如，事物的本性）也必須遠離。)或者諸法（一切事物）遠離住處的緣故，tha 他字（梵文字母）形顯現。（若有是處有非處，即有是非心生，不與阿字相應）或者一切法遠離施捨，da 娜字（梵文字母）形顯現。（若有此彼所施之物等，即不與道相應。如《般若經》所說）或者一切法界（一切事物的範圍和類別）不可得，dha 馱字（梵文字母）形顯現。（界，是指各自持有本位。諸法界其像萬端，界者，眾像在其中之意。此界不可得）或者一切法諦（真理）不可得，pa 波字（梵文字母）形顯現。（第一義諦（最高的真理）也不可得）或者一切法如同泡沫一樣不堅固，pha 頗字（梵文字母）形顯現。（沫是不堅固的意思，猶如遠離不堅固即是阿字的功德）或者一切法遠離束縛的緣故，ba 摩字（梵文字母）形顯現。（若見有束縛和解脫，即有執著心。入阿字即無束縛無脫離，因為不生不滅的緣故）或者一切法觀照而無所得，bha 婆字（梵文字母）形顯現。（觀即觀照。以觀照成就即有受生之處。若了知本來沒有，即無生無觀）此中解釋字，不應該解釋此么字。這是空義的另外解釋，文字有誤。或者諸乘（各種修行方法）不可得一切法，ya 野字（梵文字母）形顯現。（乘，指三乘（聲聞乘、緣覺乘、菩薩乘）。凡是乘坐船車之類有所到達，都是乘的意義。若有所乘即有所得）或者一切法遠離塵垢，ra 啰字（梵文字母）形顯現。（啰是染污的意思。染污是指令清凈的色染污，這就是塵染。諸法遠離一切垢）或者一切法無相，la 邏字（梵文字母）形顯現。（若有相者即對無相，與阿字不相應）。或者一切法遠離言說，va 嚩字（梵文字母）形顯現。或者一切法遠離寂靜的緣故，śa 奢字（梵文字母）形顯現。（奢，是指寂然的意思。若有寂然即有散亂，無寂無亂法體如如）
【English Translation】 English version: Existence has cessation. That is, it does not correspond to the letter 'A' (A-kāra, a Sanskrit letter representing the origin of all dharmas). Therefore, even 'tathatā' (suchness, the true nature of things) must be abandoned.) Or, because all dharmas (all things) are apart from a dwelling place, the form of the letter 'tha' (a Sanskrit letter) appears. (If there is a place of 'is' and a place of 'is not', then a mind of right and wrong arises, which does not correspond to the letter 'A'.) Or, because all dharmas are apart from giving, the form of the letter 'da' (a Sanskrit letter) appears. (If there are things given by this and that, then it does not correspond to the path. As the Prajñāpāramitā says.) Or, because all dharma-dhātus (the realms and categories of all things) are unattainable, the form of the letter 'dha' (a Sanskrit letter) appears. (Dhātu means each holding its own position. The appearances of the dharma-dhātus are myriad. Dhātu means the multitude of appearances within it. This dhātu is unattainable.) Or, because all dharma-satya (truths) are unattainable, the form of the letter 'pa' (a Sanskrit letter) appears. (Even the highest truth, the Paramārtha-satya, is unattainable.) Or, because all dharmas are like foam, not firm, the form of the letter 'pha' (a Sanskrit letter) appears. (Foam means not firm. Like being apart from non-firmness is the virtue of the letter 'A'.) Or, because all dharmas are apart from bondage, the form of the letter 'ba' (a Sanskrit letter) appears. (If one sees bondage and liberation, then there is an attachment. Entering the letter 'A' means there is no bondage and no liberation, because it is unborn and undying.) Or, because all dharmas are contemplated without attainment, the form of the letter 'bha' (a Sanskrit letter) appears. (Contemplation is observation. Accomplishing through observation means there is a place to receive birth. If one understands that there is originally nothing, then there is no birth and no contemplation.) In this explanation of letters, one should not explain this letter 'ma'. This is a separate explanation of the meaning of emptiness, and the text is mistaken. Or, because all vehicles (various paths of practice) cannot attain all dharmas, the form of the letter 'ya' (a Sanskrit letter) appears. (Vehicle refers to the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna). All those who travel by boat or carriage arrive somewhere, which is the meaning of vehicle. If there is something to ride, then there is something to attain.) Or, because all dharmas are apart from defilement, the form of the letter 'ra' (a Sanskrit letter) appears. (Ra means defilement. Defilement means causing the pure color to be defiled, which is dust defilement. All dharmas are apart from all impurities.) Or, because all dharmas are without characteristics, the form of the letter 'la' (a Sanskrit letter) appears. (If there is a characteristic, then it is opposite to no characteristic, which does not correspond to the letter 'A'.) Or, because all dharmas are apart from speech, the form of the letter 'va' (a Sanskrit letter) appears. Or, because all dharmas are apart from stillness, the form of the letter 'śa' (a Sanskrit letter) appears. (Śa means stillness. If there is stillness, then there is also disturbance. Without stillness and without disturbance, the nature of dharma is suchness.)
是也)或本性愚鈍一切法。ṣa 沙字形現(沙是愚夫無所識義。愚智為失不與本體相應)或諦不可得。sa 娑字形現(此諦是真實之義。諦非諦為二是世間法)此是現字形也。言現字者(一切法門功德皆在此中也)或一切法離因。訶字形現(訶是因義。若有因即有果。即是生滅法也。入不生門即無因無果他效此)秘密主。隨入此等一一三昧門。秘密主觀是。乃至卅二大人相等。皆從此中生。仰壤拏曩莽等於。一切法自在而轉。此等隨現三藐三佛陀隨形好。成就及此等三藐三佛陀隨形好。秘密主一一三昧門隨入見是。秘密主。乃至卅二大人相等皆此中生。經文也。即此一一字。有卅二三昧門。此卅二門互相入故。能成卅二相也。謂上迦等廿字。也啰等八字。及此四字。併爲卅二也。一一字中三昧。皆具卅二相也。次俄惹拏那麼五字。一切法中自在而轉。此等正等覺成隨形好成就隨現經文也。此五字遍於定慧中。亦能成三昧。亦能成智慧。能遍成如來八十隨形好也。是故修真言行者。當識此等字義。若真言中有此等字者。隨義相應即知意。明如此事也。以明如此義故。即知此真言有如是功德力用等也。此中有一偈。從秘密主真言門菩薩。乃至百字生三昧耶。此是別處文。不和入此。本文誤也。亦解此諸佛廣作我。亦得
{ "translations": [ "現代漢語譯本", "是也)或本性愚鈍一切法。ṣa（沙）字形顯現（沙是愚夫無所識義。愚智為失不與本體相應）或諦不可得。sa（娑）字形顯現（此諦是真實之義。諦非諦為二是世間法）此是現字形也。言現字者（一切法門功德皆在此中也）或一切法離因。訶字形現（訶是因義。若有因即有果。即是生滅法也。入不生門即無因無果他效此）秘密主。隨入此等一一三昧門。秘密主觀是。乃至三十二大人相等。皆從此中生。仰壤拏曩莽等於。一切法自在而轉。此等隨現三藐三佛陀（Samyaksambuddha，正等覺）隨形好。成就及此等三藐三佛陀（Samyaksambuddha，正等覺）隨形好。秘密主一一三昧門隨入見是。秘密主。乃至三十二大人相等皆此中生。經文也。即此一一字。有三十二三昧門。此三十二門互相入故。能成三十二相也。謂上迦等二十字。也啰等八字。及此四字。併爲三十二也。一一字中三昧。皆具三十二相也。次俄惹拏那麼五字。一切法中自在而轉。此等正等覺成隨形好成就隨現經文也。此五字遍於定慧中。亦能成三昧。亦能成智慧。能遍成如來八十隨形好也。是故修真言行者。當識此等字義。若真言中有此等字者。隨義相應即知意。明如此事也。以明如此義故。即知此真言有如是功德力用等也。此中有一偈。從秘密主真言門菩薩。乃至百字生三昧耶。此是別處文。不和入此。本文誤也。亦解此諸佛廣作我。亦得", "（這是正確的）或者（代表）本性愚鈍，不瞭解一切法。ṣa（沙）字形顯現（沙代表愚笨的人一無所知。愚笨和智慧都是迷失，與本體不相應），或者真諦不可得。sa（娑）字形顯現（此真諦是真實之義。認為真諦和非真諦是兩種東西，這是世間法）。這就是現字形的意思。說到現字，（一切法門的功德都在這裡面）。或者（代表）一切法脫離因。訶字形顯現（訶是因的意思。如果有因，就有果，那就是生滅法。進入不生不滅之門，就沒有因也沒有果，其他傚法此理）。秘密主，隨之進入這些三昧之門。秘密主觀察到，乃至三十二大丈夫相，都是從這裡產生的。仰壤拏曩莽等，在一切法中自在運轉。這些顯現三藐三佛陀（Samyaksambuddha，正等覺）隨形好，成就以及這些三藐三佛陀（Samyaksambuddha，正等覺）隨形好。秘密主一一進入三昧之門，看到這些。秘密主，乃至三十二大丈夫相，都是從這裡產生的。這是經文。就是這每一個字，都有三十二三昧門。這三十二門互相進入，所以能成就三十二相。就是上面的迦等二十個字，也啰等八個字，以及這四個字，加起來是三十二個。每一個字中的三昧，都具備三十二相。其次，俄惹拏那麼五個字，在一切法中自在運轉。這些正等覺成就隨形好，顯現經文。這五個字遍佈于定和慧中，也能成就三昧，也能成就智慧，能普遍成就如來的八十隨形好。所以修持真言的人，應當認識這些字的含義。如果真言中有這些字，隨著意義相應就能明白其意。明白這件事。因為明白這個意義，就能知道這個真言有這樣的功德和力量等。這裡有一首偈頌，從秘密主真言門菩薩，乃至百字生三昧耶。這是別處的文字，不應該放在這裡。本文有誤。也可以理解為諸佛廣泛地作為我，也可以。" ], "english_translations": [ "English version", 'It is so) or (represents) the inherent nature being dull and not understanding all dharmas. The shape of the syllable ṣa (沙) appears (沙 means that a foolish person knows nothing. Foolishness and wisdom are both losses and do not correspond to the essence), or the ultimate truth is unattainable. The shape of the syllable sa (娑) appears (this truth is the meaning of reality. Considering truth and non-truth as two things is a worldly dharma). This is the meaning of the shape of the syllable \'現\' (xian). Speaking of the syllable \'現\' (xian), (all the merits and virtues of all Dharma gates are in it). Or (represents) all dharmas being independent of causes. The shape of the syllable 訶 appears (訶 is the meaning of cause. If there is a cause, there is a result, which is the dharma of birth and death. Entering the gate of non-birth and non-death, there is neither cause nor result, others follow this principle). Secret Lord, accordingly enter these samadhi gates one by one. The Secret Lord observes that even the thirty-two major marks of a great man are born from this. The syllables 仰壤拏曩莽, etc., freely revolve in all dharmas. These manifest the minor marks of a Samyaksambuddha (正等覺, perfectly enlightened Buddha), the accomplishments, and the minor marks of these Samyaksambuddhas (正等覺, perfectly enlightened Buddha). The Secret Lord enters each samadhi gate and sees these. Secret Lord, even the thirty-two major marks of a great man are born from this. This is the sutra text. That is, each of these syllables has thirty-two samadhi gates. These thirty-two gates enter each other, so they can accomplish the thirty-two marks. That is, the twenty syllables such as ka, the eight syllables such as ya ra, and these four syllables, add up to thirty-two. The samadhi in each syllable has all thirty-two marks. Next, the five syllables a ja na ma ta, freely revolve in all dharmas. These perfectly enlightened ones accomplish the minor marks, manifesting the sutra text. These five syllables pervade concentration and wisdom, and can also accomplish samadhi, and can also accomplish wisdom, and can universally accomplish the eighty minor marks of the Tathagata. Therefore, those who practice mantra should recognize the meaning of these syllables. If there are these syllables in the mantra, according to the corresponding meaning, one can understand the intention. Understand this matter. Because one understands this meaning, one can know that this mantra has such merits, virtues, power, and function, etc. There is a verse here, from the Secret Lord mantra gate Bodhisattva, even a hundred syllables generate samadhi. This is text from another place and should not be included here. This text is erroneous. It can also be understood that all Buddhas extensively act as me, and it is also possible.'" ] }
成一切佛人中尊者。如上三十二相八十種好等。一切成佛之因一切功德。皆由此廣行。而得成就一切佛。由此行得成天人中尊。若行者如是行者。亦得成人中尊也。右百字成就持誦品竟。
次百字真言法品第二十三
(複次秘密主。於此三昧門句。以空加持。於一切法自在得成正覺。是故此字。即本尊阿宇第一句)。
複次秘密主。三昧門句。於此中空。加持一切法自在佛得是故字本尊。阿字第一句。明法普周遍。以字而圍繞。彼尊無有相。遠離於見相。無相諸聖尊。而現相中來。阿字第一句。明法普皆圍繞。無相彼尊。現離相無相尊相中而來者。佛為欲滿彼修真言行者令圓滿故。復說此三昧句也。於此中。空者謂阿字也。阿字即本不生不可得空也。猶此畢竟不可得不可得空具足眾德。普攝一切佛法也。此攝。于梵音是攝取之攝。如攝取諸物令在己身之義也。由以此空加持力故。能攝一切法成佛也。此中自在者。梵音與觀自在之自在有異。此是攝取義。謂能攝取一切法也。如王者于其境內。隨意攝取皆得自在。如來法王於一切法自在。亦如是也。是故此字最為尊者。言此字即是尊。即為天為神。天者眾中之首。此字亦如是。於一切法中最為其尊。猶如世間地居中帝釋為第一。諸世仙聖中梵王為第一
【現代漢語翻譯】 現代漢語譯本 成就一切佛的人中最尊貴者。如以上所說的三十二相、八十種好等等，一切成佛的因，一切功德，都由此廣泛的修行而得以成就一切佛，由此修行得以成為天人中的尊者。如果修行者如此修行，也能成為人中的尊者。右百字成就持誦品結束。
次百字真言法品第二十三
（複次，秘密主（Vajrapani，金剛手菩薩）。於此三昧門句中，以空性加持，於一切法獲得自在，得以成就正覺。因此，這個字，即是本尊阿（A）字的第一句）。
複次，秘密主（Vajrapani，金剛手菩薩）。三昧門句，於此中空性，加持一切法自在佛，因此這個字是本尊。阿（A）字第一句，明示佛法普遍周遍，以字而圍繞。彼尊沒有形象，遠離於可見的形象。無相的諸聖尊，而顯現在有相之中。阿（A）字第一句，明示佛法普遍皆圍繞，無相的彼尊，顯現於遠離形象的無相尊的形象中。佛爲了滿足那些修行真言的人，令其圓滿的緣故，再次宣說此三昧句。於此中，空性指的是阿（A）字。阿（A）字即是本不生，不可得的空性。猶如這畢竟不可得的空性，具足眾多功德，普遍攝取一切佛法。此攝，在梵音中是攝取之攝，如攝取諸物令其在自己身邊的意義。由於以此空性加持力的緣故，能夠攝取一切法成就佛果。此中自在者，梵音與觀自在（Avalokiteśvara）的自在有所不同。此是攝取之義，謂能攝取一切法也。如國王于其境內，隨意攝取皆得自在。如來法王於一切法自在，也是如此。因此這個字最為尊貴。言此字即是尊，即為天為神。天者是眾中之首。此字也是如此，於一切法中最為尊貴。猶如世間地居中帝釋（Indra）為第一，諸世間仙聖中梵王（Brahma）為第一。
【English Translation】 English version The most venerable among all who become Buddhas. Like the aforementioned thirty-two marks and eighty minor marks, all causes for becoming a Buddha, all merits, are achieved through this extensive practice, enabling the attainment of all Buddhas. Through this practice, one becomes the most venerable among gods and humans. If a practitioner practices in this way, they can also become the most venerable among humans. The End of the Chapter on the Accomplishment of the Hundred Syllable Mantra Recitation.
Next, the Twenty-Third Chapter on the Hundred Syllable Mantra Method.
(Furthermore, Secret Lord (Vajrapani). Within this Samadhi gate phrase, through the empowerment of emptiness, one attains freedom in all dharmas and achieves perfect enlightenment. Therefore, this syllable is the first phrase of the principal deity, the syllable A (A)).
Furthermore, Secret Lord (Vajrapani). The Samadhi gate phrase, within this emptiness, empowers all Buddhas who are free in all dharmas. Therefore, this syllable is the principal deity. The first phrase of the syllable A (A) clarifies that the Dharma is universally pervasive, surrounded by the syllable. That venerable one has no form, being far from visible forms. The formless venerable saints appear within forms. The first phrase of the syllable A (A) clarifies that the Dharma universally surrounds, the formless venerable one, appearing in the form of the formless venerable one who is apart from forms. The Buddha, desiring to fulfill those who practice mantras, so that they may be complete, again speaks this Samadhi phrase. Within this, emptiness refers to the syllable A (A). The syllable A (A) is inherently unborn and unattainable emptiness. Like this ultimately unattainable emptiness, it is complete with numerous virtues, universally encompassing all Buddha-dharmas. This encompassing, in Sanskrit, is the 'samgraha' of encompassing, like the meaning of encompassing all things and making them part of oneself. Because of the power of this emptiness empowerment, one can encompass all dharmas and achieve Buddhahood. The freedom within this is different in Sanskrit from the freedom of Avalokiteśvara. This is the meaning of encompassing, meaning it can encompass all dharmas. Just as a king within his territory can freely encompass and obtain everything at will, the Tathagata, the Dharma King, is also free in all dharmas in the same way. Therefore, this syllable is the most venerable. Saying this syllable is venerable, it is both a deva and a spirit. A deva is the head among the assembly. This syllable is also like that, being the most venerable among all dharmas. Just as Indra is the first among those dwelling on earth, and Brahma is the first among all worldly saints.
。諸聖智中佛為第一。此阿字於一切真言門中。最為第一也。由此一字成無量功德。故無上也。明即真言之別號也。明法普皆字圍繞者。謂從一字亦無量字生。無量明周匝圍繞。如前所說字輪也。雖有如是圍繞。而體即空寂無相。于無相中見相。即此相中而離於相。又于無相之中。而現有去來等事。普應世間。當知皆是真言不思議加持之力也。以阿字加持自身故。即同於空。於此空中而成就一切佛法。猶如世間萬物因空得成。而空本體無相。于無相中而現種種形聲也。尊是義字是相。即前品義同也。聲字出字真言生。真言真言生果成就。一切救世者聲。聲從於字出。字生於真言。真言成立果。諸救世者所說。當知聲性空。即空所造作。一切眾生類。如言而妄執。非空亦非聲。為修行者故說空知空所作世間一切隨類。如是而妄執非彼空非及聲修行故說。即聲通達入。即三昧證。依法置相應。字照阿字句多種真言相。經文也。依于阿字同虛空。當知本來離於諸相。離相而有來去之相。從阿字而有聲生。阿字既本空也。所以者何。此聲者眾緣而有。謂依喉舌腭等眾緣相觸。而有聲生。但屬眾緣無有自性。而此能生眾緣亦得從緣。當知即是本不生也。而因緣有真言生。真言即有果成就。如是即救世者所說也。若識此聲即空等。
【現代漢語翻譯】 現代漢語譯本：在所有聖賢的智慧中，佛陀是第一位的。這個『阿』字（A字，梵文字母，代表宇宙初始之聲）在一切真言（mantra）法門中，也是最為重要的。因為這一個字能成就無量的功德，所以是無上的。『明』（vidya）就是真言的別稱。『明法普皆字圍繞』指的是，從一個字也能生出無量的字，無量的光明周匝圍繞，就像前面所說的字輪（aksara-cakra）一樣。雖然有這樣的圍繞，但它的本體卻是空寂無相的。在無相中見到相，即是在這個相中而遠離於相。又在無相之中，而現有來去等事，普遍應化於世間。應當知道，這都是真言不可思議的加持之力。以『阿』字加持自身，就等同於空性（sunyata）。於此空性中而成就一切佛法，猶如世間萬物因空而得以成就，而空的本體是無相的，于無相中而顯現種種的形和聲音。『尊是義字是相』，與前面品的意思相同。『聲字出字真言生，真言真言生果成就，一切救世者聲』，聲音從字而出，字生於真言，真言成立果，這是諸位救世者所說的。應當知道聲音的自性是空，即是空所造作的。一切眾生，都如隨言語而妄加執著。非空亦非聲，是爲了修行者而說，使他們知曉空所造作的世間一切都隨順於類別，像這樣而妄加執著，既不是那個空，也不是那個聲音，是爲了修行而說的。即是聲音通達而入，即是三昧（samadhi）的證悟。依法安置相應，字照亮『阿』字句，是多種真言的相。這是經文的意思。依于『阿』字如同虛空，應當知道本來就遠離了諸相。遠離了相而有來去的相，從『阿』字而有聲音生起。『阿』字既然本來是空性的。這是為什麼呢？因為這個聲音是眾緣和合而有的，是依靠喉嚨、舌頭、上顎等眾緣相互接觸，才產生聲音。但它屬於眾緣，沒有自性。而這能產生聲音的眾緣，也是從因緣而生。應當知道，這就是本不生。而因緣和合有真言生起，真言即有果的成就。像這樣就是救世者所說的。如果認識到這個聲音就是空等等。
【English Translation】 English version: Among all the wisdom of the sages, the Buddha is the foremost. This 'A' (Aksara, the seed syllable representing the primordial sound of the universe) is the most important in all mantra practices. Because this one syllable accomplishes immeasurable merits, it is unsurpassed. 'Vidya' is another name for mantra. 'The light of Dharma is universally surrounded by syllables' means that from one syllable, countless syllables can arise, and countless lights encircle it, like the syllable-wheel (aksara-cakra) mentioned earlier. Although there is such an encirclement, its essence is empty and without characteristics (sunyata). Seeing form within the formless means being within this form while being detached from it. Moreover, within the formless, there appear events such as coming and going, universally responding to the world. It should be known that this is all due to the inconceivable power of the mantra's blessing. By blessing oneself with the syllable 'A', one becomes identical to emptiness. Within this emptiness, all the Buddha's teachings are accomplished, just as all things in the world are accomplished through emptiness, while the essence of emptiness is without characteristics, and various forms and sounds appear within the formless. 'The venerable is meaning, the syllable is form' has the same meaning as the previous chapter. 'Sound arises from syllable, syllable arises from mantra, mantra, mantra accomplishes fruit, the sound of all saviors', sound comes from the syllable, the syllable arises from the mantra, the mantra establishes the fruit, this is what the saviors say. It should be known that the nature of sound is emptiness, that is, created by emptiness. All sentient beings are attached to words and language. Neither emptiness nor sound is spoken for the sake of practitioners, so that they may know that everything in the world created by emptiness follows its kind, and they are attached to it in this way, neither that emptiness nor that sound, is spoken for the sake of practice. That is, sound is penetrated and entered, that is, the realization of samadhi. According to the Dharma, place the corresponding, the syllable illuminates the 'A' syllable phrase, is the appearance of various mantras. This is the meaning of the sutra. Relying on the syllable 'A' is like space, it should be known that it is originally free from all forms. Being free from form, there are appearances of coming and going, and sound arises from the syllable 'A'. Since the syllable 'A' is originally empty. Why is that? Because this sound arises from the combination of many causes and conditions, that is, relying on the mutual contact of the throat, tongue, palate, and other causes and conditions, sound is produced. But it belongs to the many causes and conditions and has no self-nature. And these causes and conditions that can produce sound also arise from causes and conditions. It should be known that this is originally unborn. And the combination of causes and conditions gives rise to mantra, and mantra has the accomplishment of fruit. This is what the saviors say. If one recognizes that this sound is emptiness, and so on.
從空而有。聲表于字。空聲相依。若知此者。所作世間事業其相萬端皆不出阿字門也。以隨順世間故。有分別而起。不了者。依此而生種種位想執取之心。然實虛空及聲。二俱離故。即是真言行者所說也。若了知者。即此偈互相釋也。即入聲解脫也。是謂于聲得自在。了知本性空即證於三昧。以聲表于空空示于緣。互相釋也。此令入二俱空中也。聲耳即空。即此理即具萬德。以識空聲等故。即入真性之理。入真性即是住三昧也。與此三昧相應。即是法也(更問)雖本不生而生一切法。即百字輪青黃等種種色。方圓三角等種種形。乃至無量不可說等差別之相。依此而照明也。自他皆空。從空立理。皆是加持用也。進入者通達也。由住斯理即是住三昧也。證此依法置相應。此相應作和合亦得也。置與布同也。此字為照明。照明謂成其德也。復阿字等類。意例一切字也。多種真言想。想謂有所分別義。例此一字。稱於一切真言義也。想改為分別。種種真言名。謂由一字中。現無量義現無量說。於一切眾生類中。各現無量言語。皆從此一字生也。於此中立眾多真言名也。現證此理者。依法置相應字。即是上來一字中。置無量字。形色各異。如百字輪等。皆依此現。應如是照知而觀察之。當知阿字有無量義。無量種種差別真言亦
如是也。此字義乃至自本來。今佛佛道同有。此真理之字義。及此成自然慧之妙門真言等行。非世間人所立也。此即如來自然智門。非是他起。亦非如來為一類眾生故創立。乃佛佛道同法位常住。雖從本自成。亦要因緣方便。乃得明白顯現也。此中但明一字。然百字法門皆可知。故言百字門。謂舉一字則百字可知也。此百字法品竟(法謂眾多義。非達磨之法也謂百字之軌儀也于百字中生種種德名法也。最後卷並第二。弘記入經初品少許)。
說菩提性品第二十四
次菩提性品。即騰百字法品中義而說喻也。故經云。猶如虛空方。猶如虛空一切方遍依常。如是一切法真言救世者。常遍一切無所依。亦如是真言救世者。於一切法無所依。猶如虛空物(謂煙雲等)雖見無所依(謂空等雖見一切日月煙雲等然空無所依也)物等不依彼空也。真言救世亦然。非彼之所依。如教說世所極成也。虛空遠離於三世。真言救世者。亦離於三世。真言救世者同於虛空。三世等離。經文也。猶如虛空遍一切方所。一切萬有皆依之而得成立。然虛空無所依。如是一切真言。皆依於此真言救世者。此見是現見。現量見煙等。不染空亦然也。住于唯名行。遠離作者等虛空假名等。等謂有種種假名也。謂世人說為虛空。但是假名也。導師
【現代漢語翻譯】 現代漢語譯本： 『確實如此。』這個字的意義乃至從本來就存在。現在諸佛的佛道都是相同的。這是真理的字義，以及這成就自然智慧的妙門真言等的修行，不是世間人所創立的。這即是如來的自然智慧之門，不是由其他而起，也不是如來爲了某一類眾生而創立。而是諸佛的佛道相同的法位常住。雖然從本來就成就，也要因緣方便，才能明白顯現。這裡只說明一個字，然而百字法門都可以知道，所以說百字門，意思是舉出一個字，那麼百字都可以知道。這部《百字法品》結束（法是指眾多意義，不是達磨（Dharma）的法，而是指百字的軌儀，于百字中產生種種德名法。最後卷併入第二，弘記錄入經初品少許）。
《說菩提性品》第二十四
接下來是《菩提性品》，即是騰百字法品中的意義而說的比喻。所以經文說：『猶如虛空方（空間），猶如虛空一切方遍依常（恒常）。如是一切法真言救世者（Mantras, savior of the world），常遍一切無所依。』也如是，真言救世者，於一切法無所依。『猶如虛空物（比如煙雲等），雖然看見卻無所依（比如虛空等，雖然看見一切日月煙雲等，然而空無所依也），物等不依彼空也。』真言救世也是這樣，不是彼之所依，如教義所說，世間所極度認可的。『虛空遠離於三世（過去、現在、未來），真言救世者，也遠離於三世。』真言救世者等同於虛空，三世等都遠離。這是經文。『猶如虛空遍一切方所，一切萬有都依靠它而得以成立，然而虛空無所依。』如是一切真言，都依靠於此真言救世者。此見是現見，現量見煙等，不染空也是這樣。『住于唯名行，遠離作者等虛空假名等。』等，是指有種種假名。意思是世人說為虛空，但是假名。導師（Teacher）。
【English Translation】 English version: 『It is so.』 The meaning of this syllable exists from the very beginning. Now, the Buddhas' paths are the same. This is the meaning of the truth, and the practice of the wondrous gate of naturally attained wisdom, such as Mantras, is not established by worldly people. This is the Tathagata's (如來) gate of natural wisdom; it does not arise from anything else, nor is it established by the Tathagata for a certain type of sentient beings. Rather, it is the constant abiding of the Dharma position where the Buddhas' paths are the same. Although it is accomplished from the beginning, it also requires the conditions and skillful means to be clearly manifested. Here, only one syllable is explained, but all the hundred-syllable Dharma gates can be known. Therefore, it is called the hundred-syllable gate, meaning that if one syllable is mentioned, then a hundred syllables can be known. This concludes the Chapter of the Hundred Syllables (法謂眾多義。非達磨之法也謂百字之軌儀也於百字中生種種德名法也。最後卷並第二。弘記入經初品少許).
Chapter Twenty-Four: On Explaining the Bodhi Nature (菩提性)
Next is the Chapter on Bodhi Nature, which is a metaphor that explains the meaning in the Chapter of the Hundred Syllables. Therefore, the sutra says: 『Like the space of the void (虛空方), like the void, all directions are universally and constantly relied upon (猶如虛空一切方遍依常). Likewise, all Dharma Mantras, the savior of the world (真言救世者), constantly pervade everything and rely on nothing.』 Similarly, the Mantra savior of the world relies on nothing in all Dharmas. 『Like objects in the void (虛空物), such as smoke and clouds, although seen, they rely on nothing (謂煙雲等), (like the void, although all suns, moons, smoke, and clouds are seen, the void relies on nothing), objects do not rely on that void.』 The Mantra savior of the world is also like this; it is not what is relied upon, as the teachings say, which is extremely recognized by the world. 『The void is far from the three times (三世 - past, present, future), and the Mantra savior of the world is also far from the three times.』 The Mantra savior of the world is the same as the void; the three times are all far away. This is the sutra text. 『Like the void pervading all directions, all things rely on it to be established, yet the void relies on nothing.』 Likewise, all Mantras rely on this Mantra savior of the world. This seeing is direct seeing; directly seeing smoke and the like, not staining the void is also like this. 『Dwelling in the practice of mere names, far from the creator and the like, the false name of the void and the like.』 『And the like』 refers to having various false names. It means that the world calls it the void, but it is just a false name. The Teacher (導師).
所宣說。而此真言本不生體。教無所依同彼虛空遍一切處也。又如世間觀于虛空。謂有所見。而實虛空觀一切觀。不與眼對也。約虛空具一切相而非此空。具一切相空亦不入彼相中。自他俱離。當知此真言救世者亦如是。與虛空無異也。雖無所不有。而畢竟清凈體同虛空。雖同虛空畢竟清凈無法可得。而無所不有無所不成也。又如虛空離於三世。即過去未來現在也。真言亦爾。隨世間故說有三世。謂當修已修正修。當證已證現證之類。而真言之體。出過於三世等同於虛空況。隨順世人說三世爾。救世者。謂分別空見種種法。此法既從本不生而生。當知此體亦同根本也。亦唯名行諸作者。等離虛空假名字等。宣說導師非名依所有。如虛空真言亦然。真言自在此字見。經文也。如虛空唯住于名行。此行亦可趣。謂有名趣。謂唯名之趣只名是趣也。唯立之名趣。亦合謂即是言語之義也。虛空假名等(此等是順世間故立此名也)假施設也。前偈云。空但有名。后偈意云。此名亦同于空不可得也。唯有名字而不可得。離於作者。如世間人。以分別戲論相故。取是空相以為實有。而生種種妄計。或言虛空是常。或言眾色所圍。此孔穴中是虛空等。或言此空依作者處而生。此等諸見無量無邊。如經論廣說。以要言之。皆不離斷常二見
。乃至世小乘師。亦立空法以為實有。以是因緣有無量過失。名亦無所有。亦同于虛空。真言主亦然。見住于假名。謂無量假立也。諸非云云。非凈穢受生。或果亦不可生。此或是多種義也。諸果亦不生也。若無如是等種種世分別。于彼常勤修求一切智句。謂志求此也。今此中雲虛空。即是不可得空。即是大空空。又復空但有名字。而實體即不空。離空與不空之相也。導師以方便故。假以言說以開悟眾生。然亦空名亦不可得。若有名可存。即是有相。有相即心生滅不入實智。云何得名阿字自然之慧實相之智耶。如空無所依。當知真言亦如是。畢竟無所依。佛以方便。欲令眾生普入于佛慧。從空立假。令依此假而至於理。空既本體無生。從空所依之假。從何而有。當知是生於實見也。如是知見。即是菩提之性。菩提性者不離真言耳。此真言之義即是菩提。離此之外別有菩提。無有是處也。非火水風地。非日月等執。非晝夜。非生死。非損傷。非剎那牟呼栗多。非年歲等。非成壞劫數。非凈非非凈。受生果或亦不生。若無如是等分別種種世所。于彼勤修。當作一切智句樂欲。經文也。言真言之性。非地水火風等。如虛空遍地水火風。此四依空成一切事。而空無依。此真言中地水火風等不思議用。依阿字門。而此阿字非地水
【現代漢語翻譯】 現代漢語譯本：乃至世間小乘的導師，也設立空法，認為它是真實存在的。因為這樣的緣故，產生了無量的過失，（空的）名稱也變得一無所有，如同虛空一般。真言主（Mantradhipati）也是這樣，見解停留在假名上，認為有無量的假立。諸法並非如此，並非清凈或污穢，受生或果報也不可能產生。這或許是多種含義。諸果報也不會產生。如果沒有像這樣種種世間的分別，那麼就應該常常勤奮地修習，追求一切智的語句，也就是立志追求這個。現在這裡所說的虛空，就是不可得空，也就是大空空。而且空只有名字，而實體並不是空，是遠離空與不空之相的。導師（佛陀）因為方便的緣故，假借言說來開悟眾生，然而空的名字也是不可得的。如果有名可以存在，那就是有相。有相即是心生滅，不能進入實智。如何才能得到名為阿字（A字，梵文字母）自然之慧的實相之智呢？如同虛空無所依，應當知道真言也是這樣，畢竟無所依。佛陀以方便，想要讓眾生普遍進入佛的智慧，從空設立假，讓眾生依靠這個假而達到真理。空的本體既然無生，那麼從空所依的假，又從何而來呢？應當知道這是生於實見。像這樣的知見，就是菩提的自性。菩提的自性不離真言。這真言的意義就是菩提，離開真言之外別有菩提，沒有這樣的道理。它不是火、水、風、地，不是日月等執著，不是晝夜，不是生死，不是損傷，不是剎那（ksana）、牟呼栗多（muhurta），不是年歲等，不是成壞的劫數，不是清凈也不是不清凈，受生果報或者也不產生。如果沒有像這樣種種分別的世間所執著，那麼就應該勤奮地修習，當作一切智句的樂欲。經文說，真言的自性，不是地、水、火、風等。如同虛空遍及地、水、火、風，這四者依靠空而成就一切事物，而空無所依。這真言中地、水、火、風等不可思議的作用，依靠阿字門（A字門），而這阿字不是地水 現代漢語譯本：火風等。
【English Translation】 English version: Even the teachers of the Lesser Vehicle (Hinayana) in the world establish the 'emptiness' dharma (空法, kong fa) and consider it to be truly existent. Because of this reason, countless faults arise, and the name (of emptiness) becomes non-existent, like empty space. The Lord of Mantras (真言主, Zhenyan zhu, Mantradhipati) is also like this, holding onto nominal existence (假名, jia ming), thinking there are countless provisional establishments (假立, jia li). Things are not like this; they are neither pure nor impure, and neither rebirth nor karmic results can arise. This may have multiple meanings. No karmic results arise either. If there are no such worldly distinctions, then one should diligently cultivate and seek the phrases of all-knowing wisdom (一切智, yiqie zhi), which means aspiring to this. The 'emptiness' mentioned here is the unattainable emptiness, which is the great emptiness of emptiness (大空空, da kong kong). Furthermore, emptiness only has a name, but its substance is not empty; it is apart from the aspects of emptiness and non-emptiness. The Teacher (導師, daoshi, Buddha) uses expedient means to enlighten beings through speech, but even the name of emptiness is unattainable. If a name can exist, then it has form (相, xiang). Having form means the mind arises and ceases, and one cannot enter true wisdom. How can one attain the wisdom of true reality, which is called the natural wisdom of the 'A' syllable (阿字, A zi, the Sanskrit letter 'A')? Just as emptiness has nothing to rely on, know that mantras are also like this, ultimately without reliance. The Buddha, through expedient means, wants to enable all beings to universally enter the Buddha's wisdom, establishing the provisional from emptiness, allowing them to rely on this provisional to reach the truth. Since the essence of emptiness is unborn, from where does the provisional that relies on emptiness arise? Know that it arises from real views. Such knowledge and views are the nature of Bodhi (菩提, Puti). The nature of Bodhi is inseparable from mantras. The meaning of these mantras is Bodhi; there is no other Bodhi apart from this. It is not fire, water, wind, or earth; not attachments to the sun and moon; not day and night; not birth and death; not damage; not kshana (剎那, ksana) or muhurta (牟呼栗多, muhurta); not years; not kalpas (劫數, jieshu) of formation and destruction; not pure or impure; rebirth or karmic results may or may not arise. If there are no such worldly attachments with various distinctions, then one should diligently cultivate, taking pleasure in the desire for phrases of all-knowing wisdom. The sutra says that the nature of mantras is not earth, water, fire, wind, etc. Just as emptiness pervades earth, water, fire, and wind, these four rely on emptiness to accomplish all things, but emptiness has no reliance. The inconceivable functions of earth, water, fire, and wind in these mantras rely on the 'A' syllable gate (阿字門, A zi men), but this 'A' syllable is not earth or water English version: fire, or wind.
火風之句也。非日非月即九執等曜。皆世人所立。非真實也。今此菩提之性。無明無無明等差別。云何得有晝夜之異耶。離於因緣實相常住。即是大日如來之體。云何不離生死耶。害是損傷義。亦是衰秏義也。而此真言之性常恒無變。離諸衰惱變秏之事。無有時分劫數成壞之相。當如是正觀真言之性。不依于妄執也。乃至劫初時不成。劫盡時不壞。其本無始。其未無終。故離劫數分等也。以無所不有故非凈畢竟空。故非非凈。一切眾生以此阿字。而具一切垢穢之法。如來即以此而成一切功德。故非凈非非凈也。若言從觀而生。以有所觀有所成故。隨行受生。真言皆離此也。乃至從凈觀功德。從無量功德而受意生之身。亦復皆無故。無受生之果也。以此等皆是有所得法。而真言之性自然實智。於一切法都無所得。當知如上種種分別非真實見。其數無量。以要言之。真言之性皆離如是世間分別之見也。若了知此。而如是修真言之行。即是一切智句也。樂欲者隨意即成也。句是住處義。一切智之住處。即是佛住也。當知菩提性等於虛空。空等於菩提性。菩提性者。即是阿字門一切智句也。
次三三昧耶行品第二十五
時金剛手。問此三三昧耶法言者爾時執金剛秘密主。白佛言。世尊說言三三昧耶。云何說此法為
【現代漢語翻譯】 現代漢語譯本： 這是關於火風的語句。所謂的『非日非月』，以及九執等星曜（Navagraha，印度占星術中的九個主要天體），都是世人所設立的，並非真實存在。如今，這菩提之性（Bodhi，覺悟的本性）沒有無明（Avidya，無知）和非無明等差別。怎麼會有晝夜的區別呢？它遠離因緣（Hetu-pratyaya，原因和條件），實相（Tathata，事物的真實本質）常住，就是大日如來（Mahavairocana，宇宙的根本佛）的本體。怎麼會不脫離生死呢？ 『害』是損傷的意思，也是衰減耗損的意思。而這真言（Mantra，咒語）的本性，恒常不變，遠離各種衰惱變耗的事情，沒有時間、季節、劫數（Kalpa，宇宙時期）成住壞空的現象。應當這樣正確地觀察真言的本性，不依賴於虛妄的執著。乃至劫初（Kalpa's beginning）時不會產生，劫盡（Kalpa's end）時不會壞滅。它的根本沒有開始，它的末尾沒有終結，所以脫離了劫數時間等劃分。因為無所不有，所以不是清凈的畢竟空（Śūnyatā，空性），所以不是非清凈。一切眾生以這個阿字（A字，梵文字母）而具足一切垢穢之法，如來（Tathagata，佛）就以此成就一切功德，所以不是清凈也不是非清凈。 如果說從觀想而生，因為有所觀想，有所成就，所以隨業受生。真言都遠離這些。乃至從清凈觀想功德，從無量功德而接受意生之身（Manomayakāya，由意念產生的身體），也都是沒有的，所以沒有受生的結果。因為這些都是有所得法，而真言的本性是自然實智（Jnana，智慧），對於一切法都沒有所得。應當知道，像上面種種分別都不是真實的見解，其數量無量。總而言之，真言的本性都脫離了像這樣的世間分別之見。如果瞭解這些，而這樣修行真言之行，就是一切智（Sarvajna，全知）的語句。樂於追求的人隨意就能成就。『句』是住處的意思，一切智的住處，就是佛的住處。應當知道，菩提性等於虛空（Akasha，空間），空等於菩提性。菩提性，就是阿字門一切智句。 接下來是三三昧耶行品第二十五 當時金剛手（Vajrapani，金剛手菩薩）問此三三昧耶法（Samaya，誓言）的意義。當時執金剛秘密主（Vajrapani，金剛手菩薩）對佛說：世尊說三三昧耶，為什麼說這個法是……
【English Translation】 English version: These are the sentences about fire and wind. What is called 'neither sun nor moon,' as well as the Navagrahas (nine celestial bodies in Indian astrology), are all established by worldly people and are not real. Now, this Bodhi-nature (the nature of enlightenment) has no distinctions such as ignorance (Avidya) and non-ignorance. How can there be differences between day and night? It is apart from causes and conditions (Hetu-pratyaya), the true nature (Tathata) abides eternally, and is the body of Mahavairocana (the fundamental Buddha of the universe). How can it not be free from birth and death? 'Harming' means damage, and also means decline and depletion. But the nature of this Mantra (sacred utterance) is constant and unchanging, free from all kinds of decline, trouble, change, and depletion. It has no phases of time, seasons, kalpas (cosmic periods) of formation, duration, destruction, and emptiness. One should thus correctly observe the nature of Mantra, not relying on false attachments. Even at the beginning of a kalpa it is not produced, and at the end of a kalpa it is not destroyed. Its root has no beginning, and its end has no termination, so it is free from divisions of kalpas and time. Because it is all-inclusive, it is not pure ultimate emptiness (Śūnyatā), so it is not non-pure. All sentient beings possess all defiled dharmas (teachings) through this 'A' syllable (the first letter of the Sanskrit alphabet), and the Tathagata (Buddha) achieves all merits through this, so it is neither pure nor non-pure. If it is said to arise from contemplation, because there is something contemplated and something achieved, one is reborn according to karma. Mantras are all free from these. Even from pure contemplation of merits, and from immeasurable merits receiving a mind-made body (Manomayakāya), these are also non-existent, so there is no result of rebirth. Because these are all dharmas with attainment, but the nature of Mantra is natural true wisdom (Jnana), and there is no attainment in all dharmas. One should know that the various distinctions above are not real views, and their number is immeasurable. In short, the nature of Mantra is free from such worldly discriminating views. If one understands these and practices the Mantra path in this way, it is the sentence of all-knowingness (Sarvajna). Those who desire it can achieve it at will. 'Sentence' means dwelling place. The dwelling place of all-knowingness is the dwelling place of the Buddha. One should know that Bodhi-nature is equal to space (Akasha), and space is equal to Bodhi-nature. Bodhi-nature is the 'A' syllable gate of all-knowingness. Next is the Samaya Practice Chapter Twenty-Five At that time, Vajrapani (the Bodhisattva holding the vajra) asked about the meaning of this Threefold Samaya (vow) Dharma. At that time, the Vajra-holding Secret Lord (Vajrapani) said to the Buddha: 'The World Honored One speaks of the Threefold Samaya, why is this Dharma spoken of as...'
三三昧耶。如是說已。次佛告執金剛手秘密主言。善哉善哉秘密主。汝問吾如是義。秘密主汝當諦聽。極善作意吾當演說。金剛手言。如是世尊愿樂欲聞。前已說之而不周備。騰上而起問。故言此也。問意言。此三三昧耶者。何法是三三昧耶。佛以此問是大事因緣故。加嘆已而誡令諦受。乃至唯然受教。如文可解也。此三三昧耶。大本中廣釋。可有一千二百偈。今此中舉其大宗。余義不出此門也。佛言有三種法相續(相續是生也)除其為障與無障相應。言障除。即是無障相應生也。名三三昧耶(由與瑜伽相應無障即三三昧耶也)云何彼法相續。次佛答中初三法者。相續不間斷。是三昧耶義。然梵音相續。與障義同。亦可具含二音也。以相續若有間斷即非三昧耶。此即障生。故兼二義也。所謂無間相續者。即是言行相續心口相應。一發心已。身口所行不相違越。口有所誓心行亦如是。修之名三昧耶也。
經云。初心不觀己性。自此發慧。次如實智生。無盡分別網。離菩提心相。第二非分別佛句。如實見。無盡眾生界觀。秘密主悲自在轉。無緣觀。菩提心生。謂一切戲論離。無相菩提心眾生住安置。此三三昧耶。經文也。初心不觀自性(本性也初也)從此發慧如實智生。謂了實相了是智也。離無盡分別網。是名第二
【現代漢語翻譯】 現代漢語譯本： 三三昧耶（Samaya，誓言）。如是說已。接下來，佛告訴執金剛手秘密主（Vajrapani, the secret lord）說：『善哉善哉，秘密主。你問我這樣的義理。秘密主，你應當仔細聽，極善作意，我將為你演說。』金剛手說：『如是，世尊，我願樂聽聞。』之前已經說過，但不夠周全，騰身而起發問，所以才這樣說。問的意思是：這三三昧耶，是什麼法是三三昧耶？佛因為這個問題是大事因緣，所以加以讚歎，然後告誡他仔細領受，乃至唯唯諾諾地接受教誨，如經文所能理解的那樣。這三三昧耶，在大本中廣泛解釋，可以有一千二百偈。現在這裡舉其大綱，其餘的意義不出這個範圍。佛說有三種法相續（相續是生起的意思），去除其障礙，與無障礙相應。說去除障礙，就是與無障礙相應而生起，名為三三昧耶（由於與瑜伽相應，無障礙即是三三昧耶）。什麼是那法相續呢？接下來佛的回答中，最初的三法，相續不間斷，是三昧耶的意義。然而梵音的相續，與障礙的意義相同，也可以包含兩種意義。因為相續如果有間斷，就不是三昧耶，這就是障礙產生，所以兼具兩種意義。所謂無間相續，就是言語和行為相續，心口相應。一旦發心，身口所行不相違背，口中所誓，心中所行也如是，修持它就叫做三昧耶。 經中說：『初心不觀己性，自此發慧，次如實智生，無盡分別網，離菩提心相。第二非分別佛句，如實見，無盡眾生界觀，秘密主悲自在轉，無緣觀，菩提心生。謂一切戲論離，無相菩提心眾生住安置。』這是三三昧耶的經文。初心不觀自性（本性，最初的），從此發起智慧，如實智生，就是了達實相，了達就是智慧。離開無盡的分別網，這叫做第二。
【English Translation】 English version: The three Samayas (Samaya, vows). Having spoken thus, the Buddha then said to Vajrapani, the secret lord: 'Excellent, excellent, secret lord. You ask me about such meanings. Secret lord, you should listen carefully and pay close attention, and I will explain it to you.' Vajrapani said: 'So it is, World Honored One, I am willing to listen.' It has been said before, but not comprehensively, so he rose up and asked, hence this statement. The meaning of the question is: What dharma is this three Samayas? Because this question is a major cause and condition, the Buddha praised him and then admonished him to listen carefully, even to the point of obediently accepting the teaching, as can be understood from the text. These three Samayas are extensively explained in the great text, with perhaps one thousand two hundred verses. Now, here, we cite the main points, and the remaining meanings do not go beyond this scope. The Buddha said that there are three kinds of dharma continuity (continuity means arising), removing its obstacles and corresponding to non-obstacles. Saying to remove obstacles means corresponding to non-obstacles and arising, which is called the three Samayas (because it corresponds to yoga, non-obstacles are the three Samayas). What is that dharma continuity? In the Buddha's subsequent answer, the initial three dharmas, continuous and uninterrupted, are the meaning of Samaya. However, the Sanskrit word for continuity has the same meaning as obstacle, and can also contain both meanings. Because if continuity is interrupted, it is not Samaya, which is the arising of obstacles, so it has both meanings. The so-called uninterrupted continuity is the continuity of speech and action, with mind and mouth corresponding. Once the mind is awakened, the actions of body and speech do not contradict each other, and what is vowed in the mouth is also what is practiced in the heart, cultivating it is called Samaya. The sutra says: 'The initial mind does not contemplate its own nature, from this wisdom arises, then true wisdom arises, endless net of discrimination, away from the aspect of Bodhicitta. The second is the non-discriminating Buddha sentence, seeing truly, observing the endless realm of sentient beings, the secret lord's compassion freely turns, non-attached contemplation, Bodhicitta arises. It means all playfulness is abandoned, the aspectless Bodhicitta dwells and settles sentient beings.' This is the sutra text of the three Samayas. The initial mind does not contemplate its own nature (original nature, initial), from this wisdom arises, true wisdom arises, which means understanding the true aspect, understanding is wisdom. Leaving the endless net of discrimination, this is called the second.
心菩提相。無分別三菩提句。秘密主彼如實見已。觀無盡眾生界。悲自在轉。無緣觀。菩提心生。所謂離一切戲論。安置眾生。皆住無相菩提。心生所謂離一切戲論安置眾生皆住無相菩提。謂此大悲願也。是名三三昧耶句。此三中。最初但能發心誓欲成佛。然未能正觀如來功德。不能了知以何法而得成佛。未能具有觀照之慧。但有求佛之心。而未能了達自己身之本性有何功德。但有此慧性。能于生死中。最初發心而求佛果。此是初三昧耶也。從此心后得如實智生。謂能以慧抉擇。了知此是功德此非功德等。是處非處邪正之相。以得如實智故。能離無盡分別妄見之網。善滅諸戲論。安住真實相中。然此實智。即是菩提心。三昧耶是等義。然此心等發名三昧耶也。初心雖未具實智。然亦誓成佛度人。即是等心。故亦得三昧耶名也。從此心第二心相續。無間無障故。次即於此真實句中。了真假已。於一切無盡眾生。而起大悲心。是第三三昧耶也。以一切眾生皆同此性。而不能自了。而受生死輪迴無際。我今已自覺了。當普開佛之慧光令悉如我。即大悲也。由見實故。非實自除。非從外有法來入身也。除妄時實相自現也。上說此經有三句義。菩提心為種子即初句也。大悲為根即第二也。前以大悲為根。今乃居第三何耶。此中以
【現代漢語翻譯】 現代漢語譯本 心菩提相（心的菩提之相）。無分別三菩提句（沒有分別的三種菩提之句）。秘密主（金剛手菩薩）如實地見到這些之後，觀察無盡的眾生界，以大悲自在地運轉，以無緣大慈（不求回報的慈悲）來觀察，菩提心由此而生。這就是所謂的遠離一切戲論（虛妄不實的言論），安置眾生，都安住在無相菩提（沒有形象的覺悟）之中。菩提心的生起，就是所謂的遠離一切戲論，安置眾生，都安住在無相菩提之中。這指的是大悲願。這就是三三昧耶句（三種平等誓願之句）的含義。在這三種之中，最初只是能夠發起誓願要成佛的心，然而還不能正確地觀察如來的功德，不能瞭解用什麼方法才能成佛，未能具有觀照的智慧，只有求佛的心，而未能了達自己身之本性有什麼功德，只有這種慧性，能夠在生死之中，最初發起求佛果的心。這是初三昧耶。從這個心之後，得到如實智（真實的智慧）生起，就是能夠用智慧來決斷選擇，瞭解這個是功德，這個不是功德等等，什麼是正確的，什麼是不正確的，什麼是邪惡的，什麼是正當的。因為得到了如實智，所以能夠遠離無盡分別的虛妄見解之網，善於滅除各種戲論，安住在真實之相中。然而這個如實智，就是菩提心。三昧耶是平等的意思。然而這個心等同於發起，名為三昧耶。初心雖然沒有具備如實智，然而也發誓要成佛度化眾生，這就是平等之心，所以也得到三昧耶的名稱。從這個心到第二個心相續，沒有間隔沒有障礙，所以接下來就在這個真實句中，瞭解了真假之後，對於一切無盡的眾生，而生起大悲心。這是第三三昧耶。因為一切眾生都和自己具有同樣的本性，而不能自己覺悟，所以才承受生死輪迴沒有邊際。我現在已經自覺覺悟了，應當普遍開啟佛的智慧光明，讓他們都像我一樣。這就是大悲。因為見到了真實，所以虛妄自然消除，不是從外面有法進入身體。去除虛妄的時候，實相自然顯現。上面說這部經有三種意義，菩提心是種子，就是第一句。大悲是根本，就是第二句。前面以大悲為根本，現在卻放在第三，為什麼呢？這裡以
【English Translation】 English version 'Heart Bodhi-nature' (the aspect of the heart's Bodhi). 'Non-discriminating Three Bodhi phrases' (the phrases of the three Bodhis without discrimination). Secret Lord (Vajrapani Bodhisattva), having truly seen these, observes the endless realms of sentient beings, turning with great compassion and freedom, observing with unconditioned compassion (compassion without seeking reward), and the Bodhi-mind arises from this. This is what is called being apart from all fabrications (false and unreal speech), settling sentient beings, all abiding in the non-form Bodhi (enlightenment without form). The arising of the Bodhi-mind is what is called being apart from all fabrications, settling sentient beings, all abiding in the non-form Bodhi. This refers to the great compassionate vow. This is the meaning of the Three Samaya phrases (the phrases of the three equal vows). Among these three, initially, one is only able to generate the mind of vowing to become a Buddha, but is not yet able to correctly observe the merits of the Tathagata, unable to understand by what method one can become a Buddha, not yet possessing the wisdom of contemplation, only having the mind of seeking Buddhahood, and not yet understanding what merits the inherent nature of one's own body possesses, only having this wisdom-nature, able to initially generate the mind of seeking the fruit of Buddhahood in the midst of birth and death. This is the initial Samaya. After this mind, true wisdom (real wisdom) arises, which is being able to use wisdom to decisively choose, understanding this is merit, this is not merit, etc., what is correct, what is incorrect, what is evil, what is proper. Because one obtains true wisdom, one is able to be apart from the net of endless discriminating false views, skillfully eliminating various fabrications, abiding in the true aspect. However, this true wisdom is the Bodhi-mind. Samaya means equality. However, this mind is equal to arising, named Samaya. Although the initial mind does not possess true wisdom, it also vows to become a Buddha to liberate sentient beings, this is the equal mind, so it also obtains the name Samaya. From this mind to the second mind continuously, without interval and without obstruction, so next, in this true phrase, after understanding truth and falsehood, for all endless sentient beings, one generates great compassion. This is the third Samaya. Because all sentient beings have the same nature as oneself, but are unable to awaken themselves, so they endure endless cycles of birth and death. I have now awakened myself, I should universally open the light of Buddha's wisdom, so that they all become like me. This is great compassion. Because one sees the truth, falsehood naturally disappears, it is not that a Dharma from outside enters the body. When falsehood is removed, the true aspect naturally appears. Above, it is said that this sutra has three meanings, the Bodhi-mind is the seed, which is the first phrase. Great compassion is the root, which is the second. Previously, great compassion was the root, but now it is placed in the third, why? Here, with
照了為根。以能照了是非故。方能生悲。義相成也。第三方便為究竟。此云大悲。亦相成也。由興大悲故。施方便而攝一切。此三事從初至后相續不間。名三三昧耶也。以住真了妄。為彼眾生故。而興大悲。除一切眾生戲論。從此以後。即以方便而作佛事也。戲論者。如世戲人以散亂心。動作種種身口。但悅前人而無實義。今妄見者所作者。亦同于彼。故名戲論也。菩提眾生住者。為令眾生住於斯法如我無異。即是安住諸子秘密藏中之義也。次三三昧耶。初以大悲方便成佛已。複次秘密主。云何三三昧耶。最初名佛也。初心等正覺。第二名為法。彼續次生心。所謂和合僧也。此三三昧耶導師如是說。住於此三等。修行菩提行。次種種導首(謂廣流佈種種導門)為利諸眾生。當得成菩提。三身自在轉。複次從佛有法。次從法有僧。此三即一體。其實無二性。以是等故名三昧耶也(前別時解云娑是佛么是法也耶是僧義也)複次三三昧耶者。謂住此三昧耶即成菩提。住菩提為眾生故。現種種色說種種道。當知即以此心能攝三身。是三昧耶義也。如上說。三寶是三三昧耶也。三昧耶是等義。即此三寶等故。名三三昧耶。從此三三昧耶。次具三身。亦名三三昧耶也。住三身故。有利益之事。利益何等。即是利益眾生也。住三身中
示現種種道。亦攝得眾生。攝是自在攝取義也。秘密主。佛正教表示作一身加持。所謂初化身者。教即十二分教也。此中種種方便。秘密主。三藐三佛陀。安立教故。以一身加持。所謂初變化身。複次秘密主。次於一身示現三種。所謂佛法僧。複次秘密主。從此成立說三種乘。當廣作佛事現般涅槃成就眾生。利益眾生皆一身所持。所謂變化身也。猶住三昧耶故。有如斯利益也。次於一身中示三身。謂佛法僧也。即是一體三寶。當知皆是從一身之中起也。此中三三昧耶。皆相承次因前生后也。次承上覆有所生。謂示說三乘廣作佛事導引眾生。所作辦已入于涅槃。于涅槃之後。覆成就無量眾生也。謂一類眾生。佛在時未能發心。因佛滅度或於像法之中。乃成就者皆是也。秘密主觀彼三三昧耶。知諸真言門。秘密主。觀彼解了三三昧耶。諸真言門修菩提行諸菩薩。于真言法則而作成就。彼不著一切妄執。無能為障礙者。對此有異名為除不欲懈怠無利談話。不能生信心積集資財。復應不作二事。謂飲諸酒及臥床上。行修行菩薩。真言法則持誦。彼不著一切妄執。住無為障者。經文也。佛告金剛手。觀上來所說。皆由住三三昧耶。由住此三昧耶如法持誦。心心不間。所謂不著一切妄執也。由妄執故諸障得生。若住此三平等者。即
【現代漢語翻譯】 現代漢語譯本 示現種種道（指引各種修行道路）。也能攝受眾生。這裡的『攝』是自在攝取的意思。秘密主（金剛手菩薩的別稱）。佛的正教表示以一身加持，即最初的化身。這裡說的『教』指的是十二分教（佛經的十二種分類）。這裡面有種種方便。秘密主，三藐三佛陀（正等覺者），爲了安立教法，以一身加持，即最初的化身。 其次，秘密主，在一身中示現三種，即佛、法、僧。其次，秘密主，由此成立並宣說三種乘（聲聞乘、緣覺乘、菩薩乘）。應當廣作佛事，示現般涅槃，成就眾生。利益眾生都由一身所持，即變化身。因為安住於三昧耶（誓願），所以有這樣的利益。 其次，在一身中示現三身，即佛、法、僧。這就是一體三寶。應當知道這一切都是從一身之中生起的。這裡的三三昧耶，都是相承接續，前因生後果。 其次，承接上面又有所生，即示說三乘，廣作佛事，導引眾生。所作之事完畢后，進入涅槃。在涅槃之後，又成就無量眾生。指的是一類眾生，佛在世時未能發心，因為佛滅度或者在像法時期，才得以成就的，都是這種情況。秘密主，觀察那三種三昧耶，就能瞭解諸真言門（咒語的法門）。 秘密主，觀察並理解這三種三昧耶，修菩提行的諸菩薩，在真言法則中就能作成就。他們不執著一切虛妄的執念，沒有能成為障礙的。對此有不同的名稱，如去除不欲、懈怠、無益的談話。不能生起信心，積聚資財。還應不作兩件事，即飲酒和臥于床上。修行菩薩，真言法則的持誦，他們不執著一切虛妄的執念，安住于無為，沒有障礙。這是經文所說。 佛告訴金剛手，觀察上面所說的，都是由於安住於三三昧耶。由於安住于這三三昧耶，如法持誦，心心相續不斷，即不執著一切虛妄的執念。由於虛妄的執念，各種障礙才會產生。如果安住于這三平等，那麼...
【English Translation】 English version He manifests various paths (showing various paths of practice). He also gathers sentient beings. 'Gathering' here means freely taking in. Secret Lord (another name for Vajrapani Bodhisattva). The Buddha's true teaching indicates empowerment through one body, namely the initial transformation body. The 'teaching' here refers to the twelve divisions of the scriptures. Within this are various skillful means. Secret Lord, Samyak-sambuddha (perfectly enlightened one), to establish the teachings, empowers through one body, namely the initial transformation body. Furthermore, Secret Lord, within one body, he manifests three, namely Buddha, Dharma, and Sangha. Furthermore, Secret Lord, from this, he establishes and proclaims the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna). One should extensively perform Buddha activities, manifest Parinirvana, and accomplish sentient beings. Benefiting sentient beings is all sustained by one body, namely the transformation body. Because one abides in Samaya (vow), there are such benefits. Furthermore, within one body, he manifests the three bodies, namely Buddha, Dharma, and Sangha. This is the unified Three Jewels. One should know that all of this arises from within one body. These three Samayas are all successively connected, with the previous cause giving rise to the subsequent effect. Furthermore, building upon the above, there is further arising, namely demonstrating and proclaiming the three vehicles, extensively performing Buddha activities, and guiding sentient beings. After the tasks are completed, one enters Nirvana. After Nirvana, one further accomplishes immeasurable sentient beings. This refers to a class of sentient beings who were unable to generate the aspiration when the Buddha was alive, but because of the Buddha's passing or during the semblance Dharma period, they are able to achieve accomplishment. Secret Lord, observe those three Samayas, and one will understand the doors of all Mantras (the Dharma gates of mantras). Secret Lord, observe and understand these three Samayas, and the Bodhisattvas who cultivate the Bodhi path will achieve accomplishment in the Mantra practices. They do not cling to any false attachments, and there is nothing that can become an obstacle. Regarding this, there are different names, such as removing unwanted desires, laziness, and unprofitable talk. One cannot generate faith and accumulate wealth. One should also not do two things, namely drinking alcohol and lying on a bed. Practicing Bodhisattvas, reciting the Mantra practices, they do not cling to any false attachments, abide in non-action, and have no obstacles. This is what the scriptures say. The Buddha told Vajrapani, observe what was said above, it is all due to abiding in the three Samayas. Due to abiding in these three Samayas, reciting according to the Dharma, with continuous and uninterrupted mind, namely not clinging to any false attachments. Due to false attachments, various obstacles arise. If one abides in these three equalities, then...
不著一一妄執。即此三平等者即是菩提。諸障何由得生耶。此即是離一切障之大宗也。復有餘障生之由。謂不欲。即於此真言行中以有障故。頓爾無由樂欲爾也。或由不欲心生故。障得入之也。不欲即是不願求等。懈怠(以不勤進故。如鉆火未熱數息即障入之也)又無益談論。于真言行不念誦不勤修行。以此虛度時日亦爾。障得其便也。不信。由不信故障得便也。又廣聚資財。以求時忿動守護勤勞。失時受苦。以如是等種種因緣。令行者為障所得便也。以上皆是障生之緣。復有二種。謂不得飲酒。酒是生障之緣。此第一也。以飲酒故。諸不善得生。又不臥床上。此第二也。以安寢床上。生種種欲心放逸之想。故不得也。當敷草藉。西方持誦者多用吉祥茅為籍也。此有多利益。一者以如來成道時所坐故。一切世間以為吉祥故。持誦者藉之障不生也。又諸毒蟲等。若敷此者皆不得至其所也。又性甚香潔也。又此草極利。觸身便破。如兩刃形也。行人持誦餘暇。而休息時寢此草藉。若放逸自縱即為傷。故不得縱慢也。又佛所以自藉此草者。除世間憍慢心。故為太子時種種放逸。坐臥寶床寶幾承足等。若出家猶習之。即與本在家無異。以此能捨如是事而坐草藉。一切人天皆生敬心。亦效除慢心入正法。佛尚如此何況我等耶。觀
【現代漢語翻譯】 現代漢語譯本 不執著于任何一種虛妄的執念。這三種平等（三平等：指一切法平等、一切眾生平等、自他平等）的境界就是菩提（覺悟）。那麼，各種障礙又怎麼會產生呢？這就是遠離一切障礙的大綱要領。還有其他產生障礙的原因，就是『不欲』，即在這種真言修行中，因為有障礙的緣故，突然之間就無法產生喜樂和願望。或者因為不願求的心產生，障礙就得以進入。『不欲』就是不願希求等等。懈怠（因為不勤奮精進的緣故，就像鉆木取火，還沒燒熱就停止，這樣障礙就會趁虛而入）。還有無益的談論，對於真言修行不念誦，不勤奮修行，用這些來虛度時日也是一樣，障礙就會趁機而入。不相信，因為不相信的緣故，障礙就得以進入。還有廣泛地聚集資財，因為追求財富而時常忿怒激動，守護財富而勤勞辛苦，失去修行的時間而遭受痛苦。因為像這樣的種種因緣，使得修行者被障礙所趁。以上這些都是產生障礙的因緣。還有兩種情況：就是不得飲酒，酒是產生障礙的因緣，這是第一種。因為飲酒的緣故，各種不善就會產生。還有不臥在床上，這是第二種。因為安睡在床上，會產生各種慾望之心和放縱的想法，所以不可以。應當鋪設草墊。西方的持誦者大多使用吉祥草作為草墊。這有很多利益：一是，因為如來（佛）成道時所坐的緣故，一切世間都認為吉祥；所以持誦者用它作為草墊，障礙就不會產生。而且各種毒蟲等等，如果鋪設這種草，都不能靠近。而且這種草的性質非常香潔。而且這種草非常鋒利，接觸身體就會劃破，像兩刃的形狀。修行人在持誦之餘，休息的時候睡在這種草墊上，如果放縱自己，就會被劃傷，所以不能放縱懈怠。而且佛之所以自己鋪設這種草，是爲了去除世間的驕慢之心。因為做太子的時候，種種放逸，坐臥在寶床寶幾上，用珍貴的器物承托雙腳等等。如果出家后仍然習慣這些，就和在家時沒有什麼區別。因此能夠捨棄這些事情而坐草墊，一切人天都會生起敬重心，也效彷彿陀去除驕慢心而進入正法。佛尚且如此，更何況我們呢？仔細觀察！
【English Translation】 English version Do not cling to any delusive attachments. These three equalities (three equalities: referring to the equality of all dharmas, the equality of all sentient beings, and the equality of self and others) are Bodhi (enlightenment). Then, how can various obstacles arise? This is the great principle of being free from all obstacles. There are other reasons for the arising of obstacles, which is 'non-desire,' that is, in this mantra practice, because of the presence of obstacles, one suddenly cannot generate joy and desire. Or because the mind of non-desire arises, obstacles can enter. 'Non-desire' is unwillingness to seek, etc. Laziness (because of not being diligent and progressive, like drilling wood to make fire, stopping before it gets hot, so obstacles will take advantage of the opportunity). Also, useless discussions, not reciting or diligently practicing in mantra practice, wasting time in this way is also the same, obstacles will take advantage of the opportunity. Disbelief, because of disbelief, obstacles can enter. Also, extensively gathering wealth, often being angry and agitated in the pursuit of wealth, working hard to protect wealth, losing time for practice and suffering. Because of such various causes, the practitioner is taken advantage of by obstacles. The above are all causes for the arising of obstacles. There are also two situations: that is, one must not drink alcohol, alcohol is a cause for the arising of obstacles, this is the first. Because of drinking alcohol, various unwholesome things will arise. Also, do not lie on a bed, this is the second. Because sleeping comfortably on a bed will generate various desires and indulgent thoughts, so it is not allowed. One should spread a grass mat. Western practitioners mostly use Kusa grass as a mat. This has many benefits: first, because the Tathagata (Buddha) sat on it when he attained enlightenment, the whole world considers it auspicious; therefore, practitioners use it as a mat, and obstacles will not arise. Moreover, various poisonous insects, etc., if this grass is spread, cannot approach. Moreover, the nature of this grass is very fragrant and clean. Moreover, this grass is very sharp, and it will cut the body upon contact, like the shape of two blades. Practitioners, in their spare time from recitation, sleep on this grass mat when resting, and if they indulge themselves, they will be cut, so they must not be indulgent and lazy. Moreover, the reason why the Buddha himself spread this grass was to remove the pride and arrogance of the world. Because when he was a prince, he was indulgent in various ways, sitting and lying on precious beds and couches, using precious objects to support his feet, etc. If he still practiced these things after leaving home, he would be no different from when he was at home. Therefore, being able to abandon these things and sit on a grass mat, all humans and devas will generate respect, and also imitate the Buddha to remove pride and enter the right Dharma. If the Buddha is like this, how much more so should we be? Observe carefully!
如是功德故修行。
次明如來品第二十六
爾時執金剛秘密主。白世尊言。云何為如來。云何人中尊。云何為菩薩云何說名佛。導師大牟尼。愿斷我等疑。菩薩大名稱。棄捨疑慮心。當修行大乘。行王無有上。次品。金剛手又白佛。云何如來。云何人中尊。菩薩云何。爾時毗盧遮那世尊。觀察諸大眾會。告執金剛秘密主言。善哉善哉金剛手。汝能問吾如是義。汝當諦聽極善作意。吾今演說摩訶衍道。菩提虛空相。離一切分別。樂求彼菩提。名菩提薩埵。成就十地等。自在善通達。諸法空如幻。知此一切皆同也。謂知此一切皆同也。知諸世間之所趣。故說為佛陀。法如虛空相。無二唯一相。正覺十力具。是名三菩提。唯慧害者。唯作以亦得。謂以慧害煩惱也。自性無言說。自證之智慧。故說為如來。云何覺此我疑。導師除。大牟尼疑慮棄捨。菩薩大名稱。當行大乘。行王無有上。以上問也。意言。佛上來說法已。處處云佛或菩薩。然我雖聞此。猶未蒙抉擇名義之相。以何義故。得菩薩名得佛名。得如來名得人中尊名。為自從父母所生便有此號。為德成行滿方得此號耶。大乘行王無有上。是嘆佛德方問也。佛次又嘆善哉。乃至敕其諦聽方答也。大乘道虛空菩提。一切分別離。若彼菩提樂求菩薩名。此答菩薩名
【現代漢語翻譯】 如是功德的緣故才修行。
次明如來品第二十六
這時，手持金剛杵的秘密主（Vajrapani, 佛教護法神）對世尊說：『什麼是如來（Tathagata, 佛的稱號之一）？什麼是人中尊（Lokajyestha, 世間最尊貴的人）？什麼是菩薩（Bodhisattva, 追求覺悟的修行者）？如何稱作佛（Buddha, 覺悟者）？導師大牟尼（Mahamuni, 偉大的聖人），愿您解除我們的疑惑。菩薩大名稱，捨棄疑慮之心，應當修行大乘（Mahayana, 佛教宗派），行於王者之道，無有能超越者。』接下來這一品，金剛手又問佛：『什麼是如來？什麼是人中尊？菩薩又是什麼？』 這時，毗盧遮那（Vairocana, 佛名）世尊觀察著所有的大眾，告訴執金剛秘密主說：『好啊，好啊，金剛手！你能夠問我這樣的意義。你應當仔細聽，極善地用心思考。我現在要演說大乘之道。菩提（Bodhi, 覺悟）的體性如同虛空，遠離一切分別。樂於追求那菩提，就名為菩提薩埵。成就十地（Bhumi, 菩薩修行的十個階段）等等，自在地善於通達。諸法（Dharma, 一切事物）空性如幻，知道這一切都是相同的。』所謂知道這一切都是相同的，知道諸世間所趨向之處，所以說為佛陀。法如同虛空的體性，無有二相，唯一真如之相。正覺（Samyak-sambodhi, 完美的覺悟）具足十力（Dasabala, 佛的十種力量），這名為三菩提（Tri-bodhi, 三種覺悟）。唯有以智慧摧毀煩惱者，才能證得。自性無法用言語表達，是自我證悟的智慧，所以說為如來。如何覺悟，解除我的疑惑？導師啊，請您除去大牟尼的疑慮，捨棄疑慮。菩薩大名稱，應當行於大乘，行於王者之道，無有能超越者。』以上是提問的內容。意思是說，佛陀在上面已經說法了，處處都說到佛或菩薩。然而我雖然聽了這些，仍然沒有明確地瞭解名義的相狀。因為什麼緣故，才能得到菩薩的名稱，得到佛的名稱，得到如來的名稱，得到人中尊的名稱？是因為自從父母所生就有了這些稱號，還是因為德行成就圓滿才得到這些稱號呢？大乘行王無有上，這是讚歎佛的功德，然後才提問的。佛陀接著又讚歎『善哉』，乃至命令他仔細聽，然後才回答。 大乘道、虛空、菩提，一切分別都遠離。如果樂於追求那菩提，就名為菩薩。這是回答菩薩的名稱。
【English Translation】 Therefore, one cultivates because of such merits.
Next, the Chapter on Clarifying the Tathagata, Chapter Twenty-Six
At that time, Vajrapani (Holder of the Vajra, a Dharma protector in Buddhism), the Lord of Secrets, said to the World-Honored One: 'What is a Tathagata (Thus Come One, one of the titles of a Buddha)? What is the Lokajyestha (Supreme Among Humans)? What is a Bodhisattva (Enlightenment Being)? How is one called a Buddha (Awakened One)? O Teacher, Great Mahamuni (Great Sage), may you dispel our doubts. O Bodhisattva of great renown, abandoning the mind of doubt, one should cultivate the Mahayana (Great Vehicle, a school of Buddhism), walking the path of kings, without any superior.' In the following chapter, Vajrapani again asked the Buddha: 'What is a Tathagata? What is the Lokajyestha? What is a Bodhisattva?' At that time, the World-Honored One Vairocana (a Buddha name), observing all the assemblies, said to Vajrapani, the Lord of Secrets: 'Excellent, excellent, Vajrapani! You are able to ask me such a meaning. You should listen carefully and pay close attention. I will now expound the Mahayana path. The nature of Bodhi (Enlightenment) is like space, free from all distinctions. Joyfully seeking that Bodhi is called a Bodhisattva. Accomplishing the ten Bhumis (Stages, the ten stages of a Bodhisattva's practice), etc., freely and skillfully understanding. All Dharmas (Things, all phenomena) are empty like illusions, knowing that all of this is the same.' So-called knowing that all of this is the same, knowing where all the worlds are heading, therefore it is said to be Buddha. The Dharma is like the nature of space, without two forms, the only true form. Perfect Enlightenment (Samyak-sambodhi) is complete with the ten powers (Dasabala, the ten powers of a Buddha), this is called Tri-bodhi (Threefold Enlightenment). Only those who destroy afflictions with wisdom can attain it. The self-nature cannot be expressed in words, it is the wisdom of self-realization, therefore it is said to be Tathagata. How to awaken and dispel my doubts? O Teacher, please remove the doubts of the Great Mahamuni, abandoning doubts. O Bodhisattva of great renown, one should walk the Mahayana, walking the path of kings, without any superior.' The above is the content of the question. The meaning is that the Buddha has already taught the Dharma above, and everywhere speaks of Buddha or Bodhisattva. However, although I have heard these, I still have not clearly understood the appearance of the names and meanings. For what reason can one obtain the name of Bodhisattva, obtain the name of Buddha, obtain the name of Tathagata, obtain the name of Lokajyestha? Is it because one has these titles since birth from parents, or is it because one has attained perfect merit and practice that one obtains these titles? The Mahayana path of kings has no superior, this is praising the Buddha's merits, and then asking the question. The Buddha then praised 'Excellent' again, and even ordered him to listen carefully, and then answered. The Mahayana path, space, Bodhi, all distinctions are far away. If one is happy to seek that Bodhi, one is called a Bodhisattva. This is the answer to the name of Bodhisattva.
也。虛空無有相。菩提亦如是。猶如虛空無相無分別。又虛空無相而眾德所依。萬像依之而立。菩提亦如是。畢竟無相無分別。而具一切功德也。于如實相欲求證達。是名菩提也。次釋佛義。十地得成。自在善通達。知法空如幻。此一切同趣行。知一切世間于佛得名。此答佛義也。謂滿足十地自在通達。於一一地中。皆善通達而得自在。了知諸法同於空幻。又知眾生深心所行各各趣向。以有斯德故。一切世間號之為佛。佛之名字因斯而起也。虛空相法。無二唯一相。十力佛是名正覺號。亦釋佛義也。前但云知法空如幻。今云虛空之法一相無相。即以此中了達故。以十力遍知一切法。無所不知。如菩薩藏經中說十力甚廣也。此菩提如虛空無二相。於一相中心無所住。以此故得佛十力。由正住此十力。名正等覺也。佛與正覺。名號殊而體一也。善調身口意。攝伏自在故。能降諸魔。非但降於外魔。內障亦遍降伏之。世出世中以為尊。故復號人中尊。此義經中闕文不釋。余文如是解也。慧害唯無言說自性。自證智。說此是如來。此答如來名也。此慧能害無明。故云慧害。雖不云無明。然所害者即是無明。其義自顯也。此自證境界。出過語言道。以知自證非可宣說而授與人。住如斯智故。得如來名也。又如佛之理自然而證知。
【現代漢語翻譯】 現代漢語譯本 也。虛空沒有相狀，菩提（bodhi，覺悟）也是這樣。就像虛空沒有相狀，沒有分別。而且虛空沒有相狀，卻是各種功德所依賴的基礎，萬物依靠它而存在。菩提也是這樣，畢竟沒有相狀，沒有分別，卻具備一切功德。想要如實地證達實相，這就叫做菩提。 接下來解釋佛的含義。成就十地（ten bhūmis），自在而善於通達，知道法是空性的，如同幻象。這些都是相同的趨向和修行。知道一切世間眾生因為佛而得名，這是對佛的含義的解答。意思是說，圓滿了十地，自在通達，在每一地中，都能善於通達而獲得自在。了知諸法如同空幻。又知道眾生內心深處的行為和各自的趨向。因為具有這樣的功德，所以一切世間稱他為佛。佛的名字因此而產生。 虛空的相和法，沒有兩個，只有一個相。具有十力（ten powers of a Buddha）的佛，被稱為正覺（samyak-saṃbuddha）的稱號。這也是解釋佛的含義。前面只是說知道法是空性的，如同幻象。現在說虛空的法，一相無相，就是因為以此而通達的緣故。以十力遍知一切法，沒有什麼不知道的。如同《菩薩藏經》中說的十力非常廣大。這菩提就像虛空一樣沒有兩種相狀，在一相中心無所住。因為這個緣故，得到佛的十力。由於安住于這十力，名為正等覺。 佛與正覺，名號不同而本體是一樣的。善於調伏身口意，攝伏自在的緣故，能夠降伏各種魔。不僅僅是降伏外在的魔，內在的障礙也全部降伏。在世間和出世間中被尊崇，所以又被稱為人中尊。這個含義在經文中缺少文字解釋，其餘的文字是這樣解釋的。 智慧能損害，唯有不可言說的自性，是自證的智慧。說這個是如來（tathāgata）。這是回答如來這個名號的含義。這種智慧能夠損害無明，所以說智慧能損害。雖然沒有說無明，但是所損害的就是無明，這個含義自然就顯現了。這是自證的境界，超越了語言的道路。因為知道自證是不可宣說而授與他人的，安住于這樣的智慧，所以得到如來的名號。又如佛的道理自然而然地被證知。
【English Translation】 English version Also. Emptiness has no form. Bodhi (awakening) is also like that. Just as emptiness has no form and no distinctions. Moreover, emptiness has no form, yet it is the basis upon which all virtues rely, and all phenomena depend on it to exist. Bodhi is also like that, ultimately without form or distinctions, yet possessing all merits. To seek to truly realize the true nature of reality, this is called Bodhi. Next, explaining the meaning of Buddha. Achieving the ten bhūmis (stages), being free and skilled in understanding, knowing that the Dharma is empty, like an illusion. These are all the same direction and practice. Knowing that all sentient beings in the world are named because of the Buddha, this is the answer to the meaning of Buddha. It means that having perfected the ten bhūmis, being free and thoroughly understanding, in each bhūmi, one can be skilled in understanding and attain freedom. Understanding that all dharmas are like emptiness and illusion. Also knowing the deep inner actions and individual tendencies of sentient beings. Because of possessing such virtues, all the world calls him Buddha. The name of Buddha arises from this. The form and Dharma of emptiness are not two, there is only one form. The Buddha with the ten powers (ten powers of a Buddha) is called the title of Samyak-saṃbuddha (perfectly enlightened one). This is also explaining the meaning of Buddha. Previously, it was only said that knowing the Dharma is empty, like an illusion. Now it is said that the Dharma of emptiness, one form and no form, is because of understanding this. With the ten powers, one knows all dharmas, there is nothing that is not known. Just as the ten powers are described very extensively in the Bodhisattva Piṭaka Sutra. This Bodhi is like emptiness, without two forms, and the mind dwells nowhere in one form. Because of this reason, one obtains the ten powers of the Buddha. Because of dwelling in these ten powers, one is called Samyak-saṃbuddha (perfectly enlightened one). Buddha and Samyak-saṃbuddha, the names are different but the essence is the same. Being skilled in taming body, speech, and mind, and subduing freely, one is able to subdue all kinds of demons. Not only subduing external demons, but also subduing all internal obstacles. Being revered in the world and beyond, therefore, one is also called the Honored One among Humans. This meaning lacks textual explanation in the sutra, the remaining text is explained in this way. Wisdom can harm, only the self-nature that cannot be spoken of, is self-realized wisdom. Saying this is the Tathāgata (Thus Come One). This is answering the meaning of the name Tathāgata. This wisdom can harm ignorance, therefore it is said that wisdom can harm. Although ignorance is not mentioned, what is harmed is ignorance, the meaning is naturally revealed. This is the realm of self-realization, surpassing the path of language. Because knowing that self-realization cannot be spoken of and given to others, dwelling in such wisdom, one obtains the name of Tathāgata. Moreover, the principle of the Buddha is naturally realized.
名為如來。又如諸佛所行之道。自然證處我亦如是而去。故名如去也。大本中具答此。各有百餘偈。傳法者但略其宗要。各一偈答之。其大意亦具也。
次護摩品第二十七
外典凈行圍陀論中。有火祠之法。然大乘真言門亦有火法。所以爾者。為攝伏一類故。以言韋陀事而攝伏之。然其義趣。猶如天地不可相併。今欲分其邪正之相。令行者無復余疑故。傳法人。於此品中廣出緣起也。佛欲除彼未來世中諸凈行者我慢心故。自說本生作梵王時。演外韋陀之法。令彼邪宗心伏。然後說此真言門正行也。複次秘密主。往昔一時我為菩薩。住于梵天行菩薩行。即是梵住此梵天也。時梵天問之。大梵欲知火有幾種。時我如是說言。謂對彼作如是說也。彼火名我慢自然。次梵天子所生火。名簸嚩句。是世間最初之火。謂我先世行菩薩道時。示作梵王。爾時有諸梵行學者。而來問我。火祠之法有幾種火。我具說之。今成正覺。乃證前說為非今說為正。是故行者。當從今正行之火法。不宜用先虛妄不正之法也。以下次列邪宗火祠之法。皆是韋陀典中所明也。先說火神之本。最初是大梵王。以彼有如是計一切皆從我生。有如是我慢故。又計自說常故。得我慢名及自然之號。即大梵王也。次梵天子即是梵王。意念欲有眾生而彼
【現代漢語翻譯】 現代漢語譯本：名為如來（Tathagata，諸佛的稱號）。又如諸佛所行之道，自然證得之處，我也如此行去，故名如去。大本（指相關經文）中詳細回答了這些，各有百餘偈。傳法者只是簡略地提取了其宗要，各用一偈回答。其大意也都在其中。
次護摩品第二十七
外道典籍凈行圍陀（Veda，古印度教經典）論中，有火祠之法。然而大乘真言門（密教）也有火法。之所以如此，是爲了攝伏一類眾生。用韋陀的說法來攝伏他們。然而其義理趣味，猶如天地不可相提並論。現在想要區分其邪正之相，使修行者不再有疑惑。傳法者，在此品中廣泛地闡述了緣起。佛爲了去除未來世中那些凈行者的我慢心，親自講述了自己本生為梵王（Brahma，印度教的創造神）時的經歷，演說了外道韋陀之法，使那些邪宗心悅誠服，然後才說此真言門的正行。再次，秘密主（Vajrapani，金剛手菩薩），往昔一時，我為菩薩，住在梵天，行菩薩行，即是梵住此梵天。當時梵天問我，『大梵，想知道火有幾種？』當時我這樣說，謂對彼作如是說也。彼火名我慢自然。次梵天子所生火，名簸嚩句。是世間最初之火。謂我先世行菩薩道時，示現作為梵王。爾時有諸梵行學者，前來問我，火祠之法有幾種火。我詳細地說了。現在成了正覺，乃證明以前所說是非，現在所說是正。所以修行者，應當遵循現在正行的火法，不宜用先前虛妄不正之法。』以下依次列舉邪宗火祠之法，都是韋陀典籍中所闡明的。先說火神的本源，最初是大梵王。因為他有這樣的想法：一切都從我而生。有如是我慢，又認為自己是常住不變的，所以得到我慢和自然之號，即大梵王。次梵天子即是梵王，意念想要有眾生，而彼
【English Translation】 English version: He is called Tathagata (Thus Come One, an epithet of the Buddhas). Moreover, like the path walked by all Buddhas, the place naturally attained, I also go thus, therefore named 'Thus Gone'. The Great Treatise (referring to relevant scriptures) answers this in detail, each with over a hundred verses. The Dharma transmitters only briefly extract the essential points, each answering with one verse. The general meaning is also fully contained within.
Next, Chapter 27 on Homa (Fire Offering)
In the outer canon, the pure conduct Veda (ancient Hindu scriptures) treatises, there is the method of fire sacrifice. However, the Mahayana Mantra School (Esoteric Buddhism) also has fire rituals. The reason for this is to subdue a certain type of beings. Using the Veda's teachings to subdue them. However, their meanings and interests are as different as heaven and earth. Now, I want to distinguish between their right and wrong aspects, so that practitioners will have no further doubts. The Dharma transmitters extensively elaborate on the causes and conditions in this chapter. The Buddha, in order to remove the arrogance of those pure practitioners in the future, personally narrated his past life as Brahma (the Hindu god of creation), expounding the outer Veda's teachings, causing those heretical sects to be convinced, and then spoke of the correct practice of this Mantra School. Furthermore, Secret Lord (Vajrapani, the Bodhisattva Vajrapani), once in the past, I was a Bodhisattva, dwelling in the Brahma heaven, practicing the Bodhisattva path, that is, the Brahma dwelling in this Brahma heaven. At that time, Brahma asked me, 'Great Brahma, I want to know how many kinds of fire there are?' At that time, I said thus, meaning I spoke to him in this way. That fire is called 'Arrogance and Spontaneity'. Next, the fire born from the son of Brahma is called 'Bhavakut'. It is the first fire in the world. Meaning, when I practiced the Bodhisattva path in a previous life, I manifested as Brahma. At that time, there were various Brahma-practicing scholars who came to ask me, 'How many kinds of fire are there in the fire sacrifice method?' I explained it in detail. Now, having attained perfect enlightenment, I prove that what was said before was wrong, and what is said now is right. Therefore, practitioners should follow the fire ritual of the correct practice now, and should not use the previous false and incorrect methods.' The following lists the heretical fire sacrifice methods, all of which are explained in the Veda scriptures. First, the origin of the fire god is said to be the Great Brahma. Because he has the idea that everything is born from me. Having such arrogance, and also thinking that he is permanent and unchanging, he obtains the titles of 'Arrogance' and 'Spontaneity', that is, the Great Brahma. Next, the son of Brahma is Brahma, intending to have beings, and he
應念而生。梵王。以為己所生子者。此是彼天火初也。自然生者。次梵天子以下是偈。所生簸嚩句。此是世間火名也。從此已下次第相生。皆是彼法中火神。但供養而無用處也。梵飯子(是火天名即梵子之子也)畢怛羅(又其子)吠稅婆囊啰(又其子)訶嚩奴(又子)合毗嚩訶囊(又子)簸說三鼻都(又子)阿闥末拏(又子者也)缽體多(又子)補色迦路陶(又子)以上皆供養者也。置胎時用者(是凈行者初娶婦置胎時。忙路多火用也。用此火神名而加之也。火名在經中此不出也下同)欲后澡浴時者(彼受胎六月。夫為其浴。仍結髮為相。以此火神名真言也。縛訶忙囊火)浴妻之時用。[口*夢]檗盧火(生子之後者。生子七日後。浴妻。又母解發用此火神也。缽伽補火也)立名時者(其子既生。請仙人作法立名之時用也。簸體無火)食時用此火者(謂子能吃食時。父母先以此火神咒。加持蘇等然後啖之。韋陀一一有方用也。戎脂火)為子作發時(謂子漸長剃胎毛髮時。留朱荼之發。用此火神也。剎毗火)受禁戒時(是童子漸長與持本族戒時也。有文阇草似此間佛箭竹。治之作繩。三股線系身絡背持曲杖即古之三岐杖也。三謨婆嚩火)軍持被鹿皮。依其服戒也。持戒十二年常乞食。持赤銅缽乞食。作是言。有施者住。
【現代漢語翻譯】 現代漢語譯本 應念而生。梵王（Brahma，創造之神）。以為是自己所生的兒子。這是彼天之火的開始。自然而生者，是次一級的梵天之子。以下是偈頌所說的簸嚩（Bhava）句，這是世間之火的名字。從這以下次第相生的，都是他們法中的火神，只是供養而沒有其他用處。梵飯子（是火天之名，即梵天之子的兒子），畢怛羅（Pitara，又是他的兒子），吠稅婆囊啰（Vaisvanara，又是他的兒子），訶嚩奴（Havya，又是兒子），合毗嚩訶囊（Havyavahana，又是兒子），簸說三鼻都（Vacasampati，又是兒子），阿闥末拏（Atharvana，又是兒子），缽體多（Patita，又是兒子），補色迦路陶（Puskalaka，又是兒子），以上都是供養的對象。 置胎時用者（是凈行者初次娶妻，安置胎兒時，忙路多火（Maruta）所用的。用此火神的名字來加持。火的名字在經中，這裡沒有列出，下同）。欲后澡浴時者（指受胎六個月后，丈夫為妻子沐浴，仍然結髮為相，用這個火神的名字作為真言。縛訶忙囊火（Vaha-mananga））。浴妻之時用[口*夢]檗盧火（生子之後者，指生子七日後，為妻子沐浴，又母親解開發髻時用這個火神。缽伽補火（Paga-bhu））。立名時者（其子既生，請仙人作法立名之時用。簸體無火（Bati-mu））。食時用此火者（謂子能吃食時，父母先以此火神咒，加持蘇油等，然後餵食。韋陀經中一一都有方法。戎脂火（Ruchi））。為子作發時（謂子漸長，剃胎毛髮時，留朱荼（chudakarana）之發，用此火神也。剎毗火（Kshabhi））。受禁戒時（是童子漸長，給予持本族戒時也。有文阇草，似此間佛箭竹，治之作繩，三股線系身絡背，持曲杖，即古之三岐杖也。三謨婆嚩火（Samo-bhava））。軍持被鹿皮，依其服戒也。持戒十二年常乞食。持赤銅缽乞食。作是言：『有施者住。』
【English Translation】 English version Born from thought. Brahma (the creator god), thinking they are sons born from himself. This is the beginning of the fire of that heaven. Those born naturally are the Brahma sons of the next level. The following is the Bhava phrase mentioned in the verses, which is the name of the fire in the world. Those born successively from this point onwards are all fire gods in their Dharma, only for offering and have no other use. Brahma-bhojana (name of the fire god, son of Brahma's son), Pitara (again his son), Vaisvanara (again his son), Havya (again a son), Havyavahana (again a son), Vacasampati (again a son), Atharvana (again a son), Patita (again a son), Puskalaka (again a son), all the above are objects of offering. Used at the time of conception (when a pure practitioner first marries and places the fetus, the Maruta fire is used. The name of this fire god is used for blessing. The name of the fire is in the sutra, but not listed here, the same below). Used at the time of bathing after desire (referring to six months after conception, the husband bathes his wife, still tying up her hair, using the name of this fire god as a mantra. Vaha-mananga fire). Used when bathing the wife, [口*夢]檗盧 fire (after giving birth, referring to bathing the wife seven days after giving birth, and when the mother unties her hair, this fire god is used. Paga-bhu fire). Used at the time of naming (when the child is born, a hermit is invited to perform rituals to give the child a name. Bati-mu fire). This fire is used at mealtime (when the child can eat, the parents first use this fire god mantra to bless ghee and other things, and then feed it. There are methods in each of the Vedas. Ruchi fire). When making hair for the child (when the child grows up and shaves the baby's hair, leaving the chudakarana hair, this fire god is used. Kshabhi fire). When receiving precepts (when the child grows up and is given the precepts of his clan. There is Munja grass, similar to the Buddha arrow bamboo here, which is treated to make ropes, three strands of thread are tied around the body and back, holding a curved staff, which is the ancient three-pronged staff. Samo-bhava fire). The Kundika is covered with deerskin, according to the precepts. He holds the precepts for twelve years and always begs for food. He holds a red copper bowl to beg for food. He says: 'Let the giver stay.'
少時不得即去。歸至火爐分食為三分。自浴已取一。分食供養火。取灰印三處。參父母師已。以一分食。與其隨彼食與不食任意也。然後自食一分。於十二年中勤苦學韋陀法。十二年滿方出梵種。謂娶妻也。禁滿施牛時。謂戒滿十二年已。謂報師恩。以物報償。並㹀牛及犢子施師。師受已。又令彼婚。故說娶妻因緣。告言。過去劫初索里耶火大梵王。下世間作牛形而行淫慾。因生種類。由此有婆羅門種。今此母牛子。即是其遺體。爾宜劾之繼存梵種。乃至廣說。爾時用此火加護彼。皆火神名也。童子婚時。然彼婚法。娶妻時誦火神梵天本咒。大意言。梵天本意云云。乃行牛行也(用瑜赭迦火)造作時者。即以下供養等諸業。初受此法時。火神名別。以後造作。又隨事別有火神咒等也。用鄔波那迦火。供養天神者。然彼法供養時。取銅作碗有柄。即華果葉及是等諸食滿盛之。其法雲。一切天神皆共供養也。用簸嚩句火。謂如家中井灶門戶堂屋類。一一皆遍。每處持一攝食與之。而誦其神神咒。乃至戶門施竟。餘食置屋上。以與先祖等及餓鬼也。次造房。用梵火(造立房等亦須也)缽羅羅梵火也。以法加之使成凈法。不然不凈也。行惠施時。即施其本類也。此凈行者。不與三性語。物亦不與之。但于自類而行施也。施時稱
此火神名。以咒加之。本意云也扇都火。為此物從梵天得。今還施梵天。汝亦施梵天也下句亦云莎訶。
大毗盧遮那成佛經疏卷第十九 大正藏第 39 冊 No. 1796 大毗盧遮那成佛經疏
大毗盧遮那成佛經疏卷第二十
沙門一行阿阇梨記
世出世護摩法品第二十七之餘
縛羊時者(謂戒已滿梵種已出四姓已具。得殺羊而食之也。彼法雲。梵天生四種故娶妻。娶四姓之女各各生子。即是梵天生四種也。然所用阿縛河寧火。生子自有優劣。其殺羊時。首陀所生子侍之。剎利所生子殺之。毗舍所生子割之。婆羅門姓所生子食之。當爾時亦以真言加之。此即婆藪仙人造法也)觸穢時者(謂失凈法。如沙門犯戒也。或謂有時放逸不覺。人截其發。或絡身繩斷。或三奇杖折。或食時為首陀觸等。欲懺悔自罰。集三二百同姓者。大眾中用微笑至火自悔。爾時諸凈行者同聲言。日月諸天證知此人。從今以去復清凈如本也。時懺者用火供養彼等。爾時用此火天神咒加法也)熟食時者(彼法凡欲作食。先取生菜物等。以此火天名咒加之成凈。方熟之。若謬不作則失法不成凈食也。用娑訶沙火也)拜日天者(梵行法。日未出時合掌。東方望日。日出即拜謁誦咒。以此火神法作之。用合微誓耶
【現代漢語翻譯】 現代漢語譯本： 這是火神的名字。用咒語加持它。本意是云也扇都火（云也扇都火，一種火神的名字）。因為此物是從梵天（Brahma，印度教的創造之神）那裡得到的，現在還施還給梵天。你也要施還給梵天，下一句也說『莎訶（Svaha，奉獻之意）』。
出自《大毗盧遮那成佛經疏》卷第十九 大正藏第 39 冊 No. 1796 《大毗盧遮那成佛經疏》
《大毗盧遮那成佛經疏》卷第二十
沙門一行阿阇梨 記
《世出世護摩法品》第二十七之餘
『縛羊時』（指戒律已滿，梵種已出，四姓已具足的人。可以殺羊而食用。那裡的法典說，梵天（Brahma）生出四種姓，所以娶妻。娶了四個姓氏的女子，各自生子。這就是梵天生出四種姓。然而所用的阿縛河寧火（Avahaniya fire，一種祭祀用的火），所生的兒子自有優劣。在殺羊的時候，首陀（Sudra，印度教的第四種姓，即奴隸）所生的兒子侍奉，剎利（Kshatriya，印度教的第二種姓，即武士）所生的兒子殺羊，毗舍（Vaishya，印度教的第三種姓，即商人）所生的兒子割羊，婆羅門（Brahmana，印度教的第一種姓，即祭司）姓所生的兒子吃羊。在那個時候也用真言加持它。這便是婆藪（Vasu，印度教中的一類神）仙人創造的法）。『觸穢時』（指失去清凈的法，比如沙門（Sramana，佛教中的出家人）犯戒。或者說有時放逸不覺，別人剪了他的頭髮，或者纏繞身體的繩子斷了，或者三奇杖（Tridanda，一種修行者的法器）折斷了，或者吃飯時被首陀（Sudra）觸碰等等。想要懺悔自罰，聚集三二百個同姓的人，大眾之中用微笑至火（一種儀式）自我懺悔。那時諸位凈行者同聲說：『日月諸天證明這個人，從今以後恢復清凈如初。』這時懺悔者用火供養他們。這時用這個火天神咒加持）。『熟食時』（那裡的法典說，凡是想要做飯，先取生菜等物，用這個火天名咒加持，使之成為清凈，然後才煮熟。如果錯誤地不這樣做，就失去法力，不能成為清凈的食物。用莎訶沙火（一種火））。『拜日天者』（梵行法，太陽未出來時合掌，面向東方望日。太陽出來就拜謁誦咒。用這個火神法來做。用合微誓耶（一種咒語））。
【English Translation】 English version: This is the name of a fire deity. It is empowered with a mantra. Its original meaning is 'Cloud Also Shantu Fire' ('Cloud Also Shantu Fire', a name of a fire deity). Because this object was obtained from Brahma (Brahma, the Hindu god of creation), it is now returned to Brahma. You should also offer it to Brahma; the next phrase also says 'Svaha' (Svaha, meaning offering).
From the Commentary on the Mahavairocana Sutra, Volume 19 Taisho Tripitaka Volume 39, No. 1796, Commentary on the Mahavairocana Sutra
Commentary on the Mahavairocana Sutra, Volume 20
Recorded by Sramana Ichigyō Ajari
Remaining part of Chapter 27, 'The Homa Ritual for Worldly and Transcendent Purposes'
'Time of Binding the Goat' (refers to a person who has completed the precepts, has emerged from the Brahmanical lineage, and possesses all four castes. They are allowed to kill a goat and eat it. That dharma says that Brahma (Brahma) gave birth to four castes, so he married. He married women from the four castes, and each gave birth to sons. This is Brahma giving birth to the four castes. However, the Avahaniya fire (Avahaniya fire, a sacrificial fire) used produces sons with their own merits and demerits. When killing the goat, the son born of a Sudra (Sudra, the fourth caste in Hinduism, i.e., slaves) serves, the son born of a Kshatriya (Kshatriya, the second caste in Hinduism, i.e., warriors) kills the goat, the son born of a Vaishya (Vaishya, the third caste in Hinduism, i.e., merchants) cuts the goat, and the son born of a Brahmana (Brahmana, the first caste in Hinduism, i.e., priests) eats the goat. At that time, it is also empowered with a mantra. This is the dharma created by the sage Vasu (Vasu, a class of deities in Hinduism)). 'Time of Contacting Impurity' (refers to losing purity, such as a Sramana (Sramana, a Buddhist monk) breaking a precept. Or it may be that sometimes one is negligent and unaware, and someone cuts their hair, or the rope around their body breaks, or the Tridanda (Tridanda, a mendicant's staff) breaks, or when eating, one is touched by a Sudra (Sudra), etc. Wanting to repent and punish oneself, one gathers three or two hundred people of the same lineage, and in the assembly, one uses 'smiling at the fire' (a ritual) to repent. At that time, all the pure practitioners say in unison: 'The sun, moon, and heavens bear witness to this person, and from now on, they are restored to purity as before.' At this time, the penitent makes offerings to them with fire. At this time, this fire deity mantra is used to empower it). 'Time of Cooking Food' (that dharma says that whenever one wants to cook, one first takes raw vegetables, etc., and empowers them with this fire deity name mantra to make them pure, and then cooks them. If one mistakenly does not do this, one loses the dharma and cannot make pure food. Use the Svahas fire (a type of fire)). 'Worshipping the Sun God' (Brahminical practice, when the sun has not yet risen, one joins palms and faces east towards the sun. When the sun rises, one bows and recites mantras. This is done using this fire deity dharma. Use the Hravih Svaha (a type of mantra)).
火。至日欲沒。又向西送之如上法。每日如是作。又有都集處多人同作也)拜月天者。歸已。至月出時。又於家又迎月。禮敬所用神咒亦別也。用你地火滿燒(此是施火食法。取食盛滿於一器。爐中燒之也用阿密栗多火也。)息災(凡災事令息用此火神咒。用那嚕拏火)增益(用息災等神咒。言此威猛如劫災之火。其勢威猛。用訖栗旦多火。即火神真言名也)除障(即降伏也。用日忿怒火。忿怒火是神名也)攝召(謂凡所求事欲成。及令人喜等也。用迦摩奴火)燒林木(彼法不得焚林木等。然有時稠林枯萃。欲燒之令更新茂。用此法也。用使者火)暖腹(謂食己身中火大銷化其食。無病等用也。其真言用社咤路火。意云。以持我身。若從我身出即我子也。)次薄叉火即于授諸火食等用(更問)次海中火。名縛拏婆目佉。劫壞時火名。瑜干多火但舉其名。無用處也(凈行有在家出家。若生子者。從童真行即入山學道。乃至得五通。無此娶妻等法也)右以上皆梵行事火者邪護摩法。佛為汝諸仁者。已略說諸火。修行吠陀者。梵行所傳讀。此四十四種。我爾時所宣說。顯正故騰出已。方辯真法也。秘密主。我于爾時。不知彼諸火性。作諸護摩。亦非護摩行。以下又偈也(又非得業果也)十二種火次說之。我覆成菩提。說十二
種火。復云何。智火最為初。名大因陀羅。佛意言。我爾時為大梵王。以諸焚眾來問韋陀典而演說之。令彼依此修行獲得世五通等事。然我爾時未了火之自性及其業用。以不知故。當知爾時所作之事。不名善作亦不得名為護摩。非行非業亦不得其果。及我成菩提時。方了火之自性及彼方便作果等。所謂火之自性者。即是如來一切智光也。佛所以作此說者。欲伏諸外道分別邪正。令彼知有真護摩。故以諸凈行等於所宗韋陀之典。自謂秘密而生慢心。今佛自說韋陀原本。而於其中更顯正理真護摩法。此佛韋陀。當知最為第一秘密之藏。彼聞已生希有心。即生信解也。我昔未成正覺無所曉知。略說如上四十四種火法。廣則無量。如韋陀典中具明。今成正覺復說真慧之火十二種法。所謂能成大事。除盡一切垢障之暗而成大事。不同往昔邪道非法之行也。第一名為智火。方名稱色黃。端嚴增威力。與火光焰三昧。住智智滿足。此中最初火者。即是菩提心之慧光也。形方色黃。即是表金剛座也。端嚴者是內莊嚴。言此智火。本尊之形具一切佛功德故也。增威是外事。謂十力等用也。此智火者其性如是。內外功德莊嚴圓滿能與力。故名增威也。由識此火故。燒無始以來無明薪積。無復遺余如劫燒時火。灰燼皆盡蕩然無垢。一切如來功
【現代漢語翻譯】 現代漢語譯本 種火。什麼是種火呢？智慧之火最為根本，名為大因陀羅（偉大的帝釋天）。佛的意思是說：『我那時作為大梵天王，用各種焚燒祭祀的方法來詢問《韋陀經》的典籍併爲他們演說，讓他們依靠這些修行獲得世間的五神通等等。』然而我那時並不瞭解火的自性及其作用。因為不瞭解的緣故，應當知道那時所做的事情，不能稱為善行，也不能稱為護摩（祭祀），不是真正的修行，也不是真正的行業，也不能得到其果報。等到我成就菩提的時候，才瞭解火的自性以及用方便法所作的果報等等。所謂火的自性，就是如來的一切智慧之光啊。佛之所以這樣說，是爲了降伏那些外道，分辨邪正，讓他們知道有真正的護摩。因為他們以各種清凈的行為等同於他們所宗奉的《韋陀經》的典籍，自認為是秘密而生起傲慢之心。現在佛親自宣說《韋陀經》的原本，而在其中更顯明正理和真正的護摩之法。這佛的《韋陀經》，應當知道是最為第一的秘密寶藏。他們聽了之後生起稀有之心，就生起信心和理解。 我過去沒有成就正覺，沒有覺悟和知曉，簡略地說就像上面所說的四十四種火法，廣而言之則有無量種，就像《韋陀經》的典籍中詳細說明的那樣。現在成就正覺，又宣說真智慧之火的十二種法，所謂能成就大事，除盡一切垢障的黑暗而成大事，不同於往昔邪道非法之行啊。第一種名為智火，形狀是方形，顏色是黃色，端正莊嚴，增加威力，與火光焰三昧相應，安住于智慧的圓滿。這其中最初的火，就是菩提心的智慧之光啊。形狀是方形，顏色是黃色，就是表示金剛座。端正莊嚴，是內在的莊嚴，意思是說這智慧之火，本尊的形象具足一切佛的功德。增加威力是外在的事用，指的是十力等等的作用。這智慧之火的性質就是這樣，內外功德莊嚴圓滿，能夠給予力量，所以名為增加威力。由於認識這火的緣故，燒掉從無始以來無明的柴火堆積，不再留下任何剩餘，就像劫火燃燒時一樣，灰燼全部燒盡，蕩然無垢。一切如來的功德
【English Translation】 English version 'Seed Fire'. What is it? Wisdom fire is the most fundamental, named Maha-Indra (Great Lord Indra). The Buddha meant: 'When I was the Great Brahma King, I used various burning sacrifices to inquire about the scriptures of the Veda and expounded them, allowing them to rely on these practices to obtain worldly five supernormal powers, etc.' However, I did not understand the self-nature of fire and its functions at that time. Because I did not understand, it should be known that what was done at that time cannot be called good deeds, nor can it be called Homa (sacrifice), it is not true practice, nor is it a true industry, and it cannot obtain its retribution. When I attained Bodhi, I understood the self-nature of fire and the fruits made by expedient means, etc. The so-called self-nature of fire is the light of all the wisdom of the Tathagata. The reason why the Buddha said this is to subdue those heretics, distinguish between the heretical and the orthodox, and let them know that there is true Homa. Because they equate various pure behaviors with the scriptures of the Veda that they worship, and arrogantly believe that they are secret. Now the Buddha himself proclaims the original Veda, and in it, he further clarifies the true principles and the true method of Homa. This Buddha's Veda should be known as the most secret treasure. After hearing this, they developed a rare mind, and then developed faith and understanding. In the past, I had not attained perfect enlightenment, and I had no awareness or knowledge. Briefly speaking, it is like the forty-four kinds of fire methods mentioned above, and broadly speaking, there are countless kinds, just as the scriptures of the Veda explain in detail. Now that I have attained perfect enlightenment, I again proclaim the twelve kinds of methods of true wisdom fire, which can accomplish great things, remove all the darkness of defilements and obstacles, and accomplish great things, which is different from the past heretical and illegal practices. The first is called Wisdom Fire, its shape is square, its color is yellow, it is upright and dignified, it increases power, it corresponds to the Fire Light Flame Samadhi, and it abides in the perfection of wisdom. The first fire in this is the light of wisdom of the Bodhi mind. The shape is square and the color is yellow, which means the Vajra seat. Upright and dignified is the inner adornment, which means that this wisdom fire, the image of the principal deity, is complete with all the merits of the Buddha. Increasing power is the external function, which refers to the functions of the ten powers, etc. The nature of this wisdom fire is like this, the inner and outer merits are dignified and complete, and it can give strength, so it is called increasing power. Because of knowing this fire, it burns away the accumulation of ignorance firewood from the beginningless past, leaving no residue, just like when the fire of the kalpa burns, the ashes are all burned away, leaving nothing but purity. All the merits of the Tathagata
德自然成就也。然此火神即名為智。其相端嚴作金剛色。以圓光焰鬘而自圍繞。處此光中寂然正受三昧。由住此三昧故。智性滿足。此智光者。即是毗盧遮那之別名也。即以此尊而表此智。若初觀即觀此火神。能成一切事。若深了其性即如上說也。此中方壇者。梵名摩訶因陀羅。是帝釋尊之別名。又則金剛輪別名也。智是內證。其外發之表作金剛杵形。此方座形與相似也。然但觀四角之壇中有本尊即是也(此杵頭有四角形也)上云增威者。若作形像所表而論。即是體貌圓滿豐備之言也。然據理之言。即心法門也。然火有二法。若能修瑜伽者。唯觀此尊形表之相而誦真言(其名即是也)即名內心火法。若順攝世間故而作壇者。當作方爐而周匝有光焰。自身亦著黃衣。想爐火中有此本神。住三昧如上。然後所作事成。不然不成也。此法與息災相應。是堅固法也。此配初菩提心阿字門也。由此因緣智具足也。第二火者名為行滿。即案名錶義。其梵音亦即真言也。初發菩提心。次修於行。其行滿者即名為佛也。謂此即大悲為根菩提心種子故也。其形如秋夜月。光暉照朗四面周匝。身服白衣具種種德(謂身端嚴肥滿可喜也)其右手持數珠。次左手合持軍持也。此像住于月輪中也。如上所說。即是心性圓明清凈之義。以此妙行之火
。焚于垢心戲論之薪也。若作觀時。亦即觀此圓明為本尊形也。上文云皆體如來內證之德竟於次外故。以法門表示故也。若外作者為圓爐。以白檀末涂。以白花等為供養。自亦著白衣。此是息災法也。災有無量。諸外世間如水火蟲霜降惶等種種寂耗。及內身一切病惱之類。其形萬端。自身他身皆能凈除之也。又無始以來有疑心。謂于深法而生猶豫。不決定信此即障也。此火能凈除此障。亦是息災義也。此息災護摩亦有二種。但瑜伽相應唸誦。或外護摩而作火法也。然若能辦供者。為兼事作。若不辦者但心作即得。有物可為而不作之。但以心作不如法也。第三火尊名為風燥。從風所生。是為風子形燥黑也。此謂內色黑而外加燥形。如上涂灰等也。此尊處風輪中即半月形也。亦作端坐三昧之形。謂行人初發菩提心雖欲進行。而無始來妄惑煩惱根本未除。數來牽破觀心而加暗𦿔。謂作此法也。風是不住義。又如世間風能壞重云。此不住之火亦如是。能散壞諸障也。此尊坐風壇中。手執帛去頭三五寸兩頭執之。如天衣形。其色青也(此是表風義也更問)此是阿毗阇嚕迦法。亦有內外二法。第四赤如日暉住三角中。右手執刀端坐。刀表利慧斷結也。如世日初出時。夜除晝現暗盡明現。故取此色也。火神如是形色。光焰亦爾。身相
端滿。如前住於三昧作微怒形也。第五沒栗拏是和合義也。此尊作淡黃色。謂黃兼有火色也。和合者是兼二法也。其像左邊作怒狀。右邊作熙怡微笑形。各生半身也。此微笑是不嗔不大喜。寂住也。身上有毛。謂髭鬢髮之類稍多。然不可過也。若多置令不端嚴也。其項長而有大威光。其身色一邊赤一邊黃也(怒邊當赤)其坐亦右方(半金剛坐也)左三角(半火坐也)左持刀右持跋折啰。有內外二法。例前也。此和合者。能遍一切招召息災。俱成也。內用即智光。煩惱即滅無生也。若外作時。香花身服亦須二種。唸誦時亦作此形如本尊也。仍一目怒一目寂然。災除愿滿一時得成就。以此等遍之理故。得有如是之用。不同偏方之教也。第六火神名為忿怒。即以此名義為真言等如上也。其身煙色者。謂非甚黑非甚白。閉其一目(如不動尊也)其發散上如蓬頭之狀。作大吼形。謂狀如開口大呼吼狀也。口有四牙俱出。二上二下。此亦攝二事。一火一風也。第七名溫腹。如上世間火中。謂是身內之火能消化食物資身也。此正法中義則不爾。腹內之火即是內證之智也。迅疾謂其形更加忿怒又甚於前也。極忿謂作此惡字也。有種種色。謂形具五色也。義準前。第八名費耗是除遣義。謂一切業垢等事令無餘也。此尊能除身中一切障。即
【現代漢語翻譯】 現代漢語譯本 端滿（Duanman）。如前住於三昧（Sanmei，禪定）作微怒形也。第五沒栗拏（Molina）是和合義也。此尊作淡黃色。謂黃兼有火色也。和合者是兼二法也。其像左邊作怒狀。右邊作熙怡微笑形。各生半身也。此微笑是不嗔不大喜。寂住也。身上有毛。謂髭鬢髮之類稍多。然不可過也。若多置令不端嚴也。其項長而有大威光。其身色一邊赤一邊黃也(怒邊當赤)其坐亦右方(半金剛坐也)左三角(半火坐也)左持刀右持跋折啰（Bazheluo，金剛杵）。有內外二法。例前也。此和合者。能遍一切招召息災。俱成也。內用即智光。煩惱即滅無生也。若外作時。香花身服亦須二種。唸誦時亦作此形如本尊也。仍一目怒一目寂然。災除愿滿一時得成就。以此等遍之理故。得有如是之用。不同偏方之教也。第六火神名為忿怒。即以此名義為真言等如上也。其身煙色者。謂非甚黑非甚白。閉其一目(如不動尊也)其發散上如蓬頭之狀。作大吼形。謂狀如開口大呼吼狀也。口有四牙俱出。二上二下。此亦攝二事。一火一風也。第七名溫腹。如上世間火中。謂是身內之火能消化食物資身也。此正法中義則不爾。腹內之火即是內證之智也。迅疾謂其形更加忿怒又甚於前也。極忿謂作此惡字也。有種種色。謂形具五色也。義準前。第八名費耗是除遣義。謂一切業垢等事令無餘也。此尊能除身中一切障。即
【English Translation】 English version Duanman. As before, abide in Samadhi (Sanmei, meditative absorption), assuming a slightly wrathful form. The fifth, Molina (Molina), signifies harmony. This deity appears in a light yellow color, implying a blend of yellow and fiery hues. 'Harmony' signifies the combination of two dharmas. The image displays a wrathful expression on the left side and a joyful, smiling countenance on the right, each manifesting as half of the body. This smile represents neither anger nor excessive joy, but peaceful abiding. The body has hair, referring to a moderate amount of mustache, sideburns, and hair, but not excessively so, as too much would detract from its dignified appearance. The neck is long and possesses great radiance. The body's color is red on one side and yellow on the other (the wrathful side should be red). The posture is also to the right (half-vajra posture), with the left in a triangular shape (half-fire posture). The left hand holds a sword, and the right hand holds a vajra (Bazheluo, diamond scepter). There are inner and outer dharmas, as before. This harmonizing deity can universally summon, pacify, and eliminate disasters, accomplishing all. The inner application is the light of wisdom; afflictions are extinguished, leading to non-birth. When performing external rituals, offerings of incense, flowers, and clothing should also be of two kinds. During recitation, assume the form of the principal deity. One eye remains wrathful, while the other is serene. Disasters are removed, wishes are fulfilled, and accomplishments are attained simultaneously. Because of the principle of such universality, such functions are obtained, unlike the teachings of limited approaches. The sixth fire deity is named Wrathful, and this name and meaning are used as mantra, etc., as above. The body is the color of smoke, meaning neither very black nor very white. One eye is closed (like Acala). The hair is scattered upwards like a disheveled head, assuming a roaring form, meaning the appearance of opening the mouth in a great roar. The mouth has four teeth protruding, two above and two below. This also encompasses two aspects: fire and wind. The seventh is named Warm Belly, like the worldly fire above, referring to the fire within the body that digests food and nourishes the body. The meaning in this true Dharma is not so. The fire within the belly is the wisdom of inner realization. 'Swift' means that its form is even more wrathful and even more than before. 'Extremely wrathful' means making this evil character. It has various colors, meaning the form possesses five colors. The meaning is as before. The eighth is named Wasteful Consumption, which means removal, meaning that all karmic defilements, etc., are made to be without remainder. This deity can remove all obstacles in the body.
毗那也迦之類皆令消耗也。其色如聚集眾多電光。不可瞻睹之狀。此是金剛輪同類也。第九名意生。謂從意所生之法。隨意成也。種種形皆作所念皆能成就。巧謂毗首羯摩也。即是隨類現身。普門成就之義。自在之慧隨作皆成也。有大力也。第十受食火名劫微。謂火施時受飲食之義也。受食者謂施火食時。受而食之(更問)其尊作持唵字印者。即是梵志儀法也。凈行者凡有所言語。皆側右手作印形而舉案之。以唵字聲而作相故也。第十一本文缺少第十二名悉成。謂能悉成一切。即是所作已辦處。寂滅道場而伏魔義也。又如有一類眾生。而為惡不可止遏。假加勸導更增其惡。若縱之又趣惡道。以方便故而伏其身。令悉目閉都無所知。以此因緣善惡俱不能造。次即漸引導之。令入正法也。如金剛頂又金剛手降伏大自在天義。說如上也。此皆住方便道所為也。秘密主此等火色所持者。隨自謂火神色。藥物等同彼。謂隨彼色類也。又偈云。而作外護摩。隨意成悉地。複次秘密主。複次明內法也。一性而具三。三處合為一。瑜只內護摩。大慈大悲心。是為息災法。彼兼具于喜。是名增益法。忿怒從胎藏。而作眾事業。又彼秘密主。如其所說處(謂隨類用)隨相應事業。隨信解焚燒。自己色及藥物彼。同外護摩。作此悉地隨意者。
言此十二種形色。及所持物等。謂識其性。前內外合論。今說外也。三和合。謂火不異神神不異自身也。彼同。是自他俱同也。內作者。本尊即火火即自身也。今謂理釋者。本尊即是毗盧遮那。此毗盧遮那不異於自然之慧火。此火不異於我身也。即以一自性三和合。名內護摩也。和合為本尊即火火即同於自己。三事等也。上文如意悉地者。隨世上中下事。隨意即成也。若不了此火法。無由得成也。內法亦相況耳。若了此慧火者。隨出世上中下成就。隨心即成也。複次三和合者。謂身口意也。身印口真言心本尊。此三事和合畢竟等。是名三和合也。若能觀本尊則自身漸凈。凈即同於本尊。若見一性即三事俱凈。平等皆是。次明內護摩法。即以此三事等。中作息災即用大慈大悲。此三平等。大慈大悲和合時。一切息災尊。為第一悲也。若作增益。即以悲及大喜和合也。若忿怒者。火為胎作事。胎即心也。謂有因緣須作忿怒之事降伏於人。即從其內心中而起忿怒。此忿怒非如世間之忿怒也。謂從大悲心中照了忿之實性。而以方便起之。以降伏惡法也。如是等。但內作護摩即能辦諸事也。故凡護摩義者。謂以慧火燒煩惱薪。令盡無餘之義也。然今此中。略說所用火神及內外之相。當知諸餘法教之中。皆有火法等。隨應作何事者
。皆準此法住於三昧。隨彼相應而施作之。即成也。若不如此。但焚薪木空盡供養。不爾。濫于外法又不能成也。又經所言物者。謂所緣火法薪蘇食物眾具也。爾時執金剛手。白佛言。世尊云何世尊(問世尊云何也)云何火爐三摩地。云何散灑。云何順敷茅草。愿佛說也。金剛手右問佛。上來數說此火法。然猶未決。當於何處置火。何處安爐等更有何法也。謂灑散敷茅及以物等。皆問佛也。次佛告執金剛手秘密主言。秘密主。彼火爐如其肘量。普皆四方。其緣四指量。金剛圍之。次以下二偈。次佛答之。彼火爐如肘量。普遍四指緣金剛圍之。謂隨所住處。穿深一肘方亦如之。口上安緣。高闊皆四指。用大指節量也。繞緣以金剛圍之也。四面各一相接。如上八印等中說也。等者謂深及方圓等也。如方爐。及三角半月圓等可知也。偈云藉以青生茅。繞爐而右施。勿以未加本。應以本加末。謂勿以梢押根。應以根壓首也。以茅而右灑。法教當如是。奉涂香花燈。當獻於火天沒栗拏火。以一花供養安置於座處也。安置已。真言者復灑凈之。智者以本真言而作于滿施。次息災護摩。或間增益法。如是世護摩。說名為外事。複次內護摩滅除于業生。謂業生滅也。了知于末那。謂意也。遠離色聲等。眼耳鼻舌身語意等。皆悉從心起。
【現代漢語翻譯】 他們都按照這個方法安住於三昧（Samadhi，一種冥想狀態），隨著所觀想的對象相應地進行操作，這樣就能成功。如果不是這樣，只是焚燒柴火，白白浪費供養，或者濫用外道的方法，就不能成功。經文里所說的『物』，指的是所緣的火法、柴火、酥油、食物和各種器具。 這時，執金剛手（Vajrapani，佛教護法神）問佛說：『世尊，什麼是世尊所說的火爐三摩地？什麼是散灑？什麼是順著鋪設茅草？希望佛能解說。』金剛手再次問佛，之前多次提到這個火法，但仍然不清楚應該在哪裡設定火，在哪裡安置火爐等等，還有什麼其他方法？比如灑散、鋪茅草以及供品等等，都想請佛解說。 接著，佛告訴執金剛手秘密主（Guhyapati，金剛手菩薩的別名）說：『秘密主，那個火爐的尺寸大約是一個肘的長度，普遍都是四方形的，邊緣大約四指寬，用金剛來圍繞它。』接下來用兩句偈頌來解釋。 佛回答說：『那個火爐大約一個肘的長度，普遍四指寬的邊緣用金剛圍繞它。』意思是說，無論在什麼地方設定火爐，都要挖一個深一肘，四方也一樣大小的坑。坑口上安放邊緣，高和寬都是四指，用大拇指的指節來測量。用金剛圍繞邊緣，四面各一個相接，就像上面八印等中所說的那樣。『等』字指的是深度、方形和圓形等等。比如方形的火爐，以及三角形、半月形、圓形等等，都可以依此理解。偈頌說：『用青色的茅草，圍繞火爐向右鋪設。不要用末端壓著根部，應該用根部壓著末端。用茅草向右灑水，法教應當如此。奉獻涂香、鮮花、燈，應當獻給火天沒栗拏（Agni Mallina，火神的名字）。』用一朵鮮花供養，安置在座位處。安置好后，持真言者再次灑凈。有智慧的人用本真言來做圓滿的施捨。接下來是息災護摩（Śāntika-homa，一種祭祀儀式），或者間或進行增益法。像這樣的世間護摩，被稱為外事。 再次，內護摩能滅除由業力產生的煩惱。也就是滅除業力產生的煩惱。了知末那（Manas，意），也就是意。遠離色、聲等。眼、耳、鼻、舌、身、語、意等，都是從心產生的。
【English Translation】 They all abide in Samadhi (a meditative state) according to this method, and perform actions in accordance with the corresponding object of contemplation, and thus it will be accomplished. If not, merely burning firewood and exhausting offerings in vain, or misusing external methods, it will not be successful. The 'object' mentioned in the scripture refers to the fire element, firewood, ghee, food, and various implements that are contemplated. At that time, Vajrapani (a Buddhist protective deity) asked the Buddha: 'World Honored One, what is the fire-pit Samadhi that the World Honored One speaks of? What is sprinkling? What is laying down thatch in accordance? I hope the Buddha can explain.' Vajrapani asked the Buddha again, having mentioned this fire ritual several times before, but it is still unclear where the fire should be set, where the fire pit should be placed, and what other methods there are? Such as sprinkling, laying thatch, and offerings, all of which he wants the Buddha to explain. Then, the Buddha told Guhyapati (another name for Vajrapani Bodhisattva), the Lord of Secrets: 'Lord of Secrets, that fire pit is about an elbow's length in size, generally square, with an edge about four fingers wide, surrounded by Vajra.' The following two verses explain this. The Buddha replied: 'That fire pit is about an elbow's length, with an edge generally four fingers wide, surrounded by Vajra.' It means that wherever the fire pit is set, a pit should be dug that is one elbow deep and equally square. Place an edge on the mouth of the pit, with a height and width of four fingers, measured by the joint of the thumb. Surround the edge with Vajra, with each of the four sides connected, as mentioned in the above eight seals, etc. 'Etc.' refers to depth, squareness, and roundness, etc. For example, square fire pits, as well as triangular, crescent-shaped, and round ones, can be understood accordingly. The verse says: 'Use green thatch, lay it around the fire pit to the right. Do not use the end to press the root, but should use the root to press the end. Sprinkle water to the right with thatch, the Dharma teaching should be like this. Offer incense, flowers, and lamps, and should dedicate them to Agni Mallina (name of the fire god).' Offer a flower and place it at the seat. After placing it, the mantra holder purifies it again by sprinkling. The wise one performs complete giving with the root mantra. Next is Śāntika-homa (a pacifying ritual), or occasionally performing prosperity rituals. Such worldly homa is called external affairs. Furthermore, internal homa eradicates afflictions arising from karma. That is, eradicating afflictions arising from karma. Knowing Manas (mind), that is, the mind. Staying away from form, sound, etc. Eye, ear, nose, tongue, body, mind, etc., all arise from the mind.
依止於心王。茅謂青濕。右繞敷之者。謂布茅緣上之法也。當令根首相壓。首是上青稍之苗也。假令布東方時。根在北苗在南。仍以苗壓次南者之根。不得以根壓苗也。次第右繞敷之。至南方即謂根在東方苗頭向西。乃至北方次第準此也。灑水謂閼伽水也。閼伽別有方法。如悉地中說耳。然此灑水有二法。若以茅作小束。置閼伽碗中而灑之。灑時順灑右旋灑也。若直用手灑亦得。然順灑也。此又二種。若初凈火時。謂右旋順灑。若凈了供養之時。當直灑之。不謂旋轉也。如悉地中辯之。然未灑時謂請火尊。有真言及印。上品已說。乃是此中所用也。灑了獻花次第供養諸物。爾時當觀本尊形在此爐中。取上真言遍灑也。滿施者。即是用杓物投於火中也。杓有二種。初大方杓名滿施。當滿盛投火中。次小杓即相續取內火中。然亦須滿盛也。別有法亦如悉地中略指。息災增益折伏三事。當知一切事準此而作也。複次內護摩業生滅。了知彼意者。欲識意者當離於境。既離境。亦知于離根也。然其語在舌攝身意等。從心生依於心王而起也。眼等分別生及境界色等由慧未生時。依心王有妄也。欲息此者。用風燥火滅之。謂以智風火燒也。燒除妄執令得凈菩提心也。合有凈語也。故云此名內護摩。為諸菩薩說也。以慧是火由風而生。
【現代漢語翻譯】 現代漢語譯本： 依止於心王（心的主宰）。茅草被稱為青濕。右繞敷之，指的是鋪設茅草以結緣于上方之法。應當使根部和苗頭相互壓著。苗頭是茅草頂端青色的部分。假設鋪設東方時，根在北方，苗在南方。仍然用苗壓住下一個南方茅草的根部，不能用根壓苗。依次右繞鋪設。到了南方，就是根在東方，苗頭向西。乃至北方，依次照此辦理。灑水指的是閼伽水（供養用的凈水）。閼伽水另有方法，如在悉地（成就）中說的那樣。然而這灑水有兩種方法。如果用茅草做成小束，放在閼伽碗中而灑之，灑的時候順時針右旋灑。如果直接用手灑也可以，但要順著灑。這又有兩種情況。如果是初次凈化火時，要右旋順灑。如果凈化完畢進行供養時，應當直接灑之，不要旋轉。如悉地中詳細說明。然而未灑水時，要請火尊，有真言和印，上品中已經說過，就是這裡所用的。灑水完畢，獻花，依次供養各種物品。這時應當觀想本尊的形象在此爐中，取上等真言遍灑。滿施，就是用勺子將物品投入火中。勺子有兩種。最初的大方勺名為滿施，應當盛滿投入火中。其次的小勺，就相續地從內向火中取物，然而也必須盛滿。另外的方法也如悉地中略微指出的那樣。息災、增益、折伏三件事，應當知道一切事都照此辦理。再次，內護摩的業是生滅的，瞭解它的意思。想要認識它的意思，應當遠離於境。既然遠離了境，也就知道了遠離根。然而它的語言在舌頭，攝身意等，從心生起，依於心王而起。眼等分別生起以及境界色等，在智慧未生起時，依心王而有妄想。想要止息這些，用風使之乾燥，用火使之滅除，就是用智慧之風來燒除妄想。燒除妄執，使之得到清凈的菩提心。合起來就是清凈的語言。所以說這叫做內護摩，是為諸菩薩說的。因為智慧是火，由風而生。
【English Translation】 English version: Relying on the Mind-King (the sovereign of the mind). The thatch is called 'green and damp'. 'Rightward spreading' refers to laying the thatch to create a connection with the Dharma above. The roots and tips should overlap each other. The tip is the green sprout at the top of the thatch. Suppose when laying it to the east, the root is to the north and the sprout is to the south. Still use the sprout to press down on the root of the next thatch to the south, and do not use the root to press down on the sprout. Spread them in a rightward, sequential manner. When it reaches the south, it means the root is to the east and the tip faces west. And so on to the north, follow this accordingly. Sprinkling water refers to sprinkling arghya water (pure water for offering). There are separate methods for arghya water, as described in the Siddhi (accomplishment) texts. However, there are two methods for this sprinkling. If you make a small bundle of thatch and sprinkle it from the arghya bowl, sprinkle it clockwise to the right. If you sprinkle directly with your hand, that is also acceptable, but sprinkle it smoothly. There are also two situations for this. If it is the first time purifying the fire, sprinkle clockwise to the right. If it is for offering after purification, sprinkle directly, without rotating. As explained in detail in the Siddhi texts. However, before sprinkling, invoke the Fire Deity, with mantras and mudras, as described in the upper section, which is what is used here. After sprinkling, offer flowers and then various other items in sequence. At this time, visualize the form of the principal deity in this hearth, and sprinkle it with the supreme mantra. 'Full offering' means using a ladle to throw items into the fire. There are two types of ladles. The initial large, square ladle is called 'full offering', and should be filled to the brim before throwing it into the fire. The next smaller ladle is used to continuously take items from within and put them into the fire, but it must also be filled to the brim. Other methods are also briefly indicated in the Siddhi texts. Calming disasters, increasing benefits, and subduing – know that all matters should be done according to these principles. Furthermore, the karma of inner homa is subject to arising and ceasing; understanding its meaning. If you want to understand its meaning, you should distance yourself from objects. Since you have distanced yourself from objects, you also know about distancing yourself from the roots. However, its language is in the tongue, controlling the body and mind, etc., arising from the mind, relying on the Mind-King. The arising of discriminations by the eyes, etc., and the objects of the senses, such as colors, etc., when wisdom has not yet arisen, there are delusions based on the Mind-King. If you want to stop these, use the wind to dry them and the fire to extinguish them, which means using the wind of wisdom to burn away delusions. Burn away clinging to delusions, so that you can obtain a pure Bodhi mind. Combined, this is pure speech. Therefore, it is called inner homa, and it is spoken for the Bodhisattvas. Because wisdom is fire, it arises from the wind.
慧是止凈心為觀。從此已上明世間之事。今次說內護摩出世之事。謂以智火除業生等也。從業受生從生復造業。輪轉無已。今言護摩者。正是凈除此業。令得清凈法生也。業生既除然後用意生。意即心之異名也。此從心生法。離色聲香味觸。離眼耳鼻舌身意。此等皆心為主。此心王而生分別。當以慧凈此心王。即一切法凈也。然慧未生時。為障法所動。當準上文。取風燥火而燒滅之。謂用上文深意也。由深慧未生即有分別。以分別故有根境等垢障。今用風燥火而凈除之。此火即是菩提心別名也。此菩提心火。而燒妄想等事悉令凈除。是名內護摩義也。如是智者。乃可名為菩薩也。所云世出世者。即是事理兩法事。即方便所加之火。出世即是慧性之火也。世出世火品了。若論其世間火天。作梵天形。今內法火神。作三摩地形。寂然住三昧也。
次本尊三昧品第二十八
爾時執金剛秘密主。白佛言。世尊愿說諸尊令威驗現前。令尊現形。諸真言修菩薩行諸菩薩。由作其形。令行者觀緣尊形。即本尊形同于自身。無有疑惑而得悉地。如是說已。佛告執金剛秘密主言。善哉善哉秘密主。汝能問吾等。爾時金剛手秘密主白佛言。世尊愿說本尊靈驗。令諸真言行菩薩修行菩薩行。本尊形像觀。佛言秘密主。諸尊有三種
【現代漢語翻譯】 現代漢語譯本 慧是指止息雜念，使心清凈，從而進行觀照。以上所說的是關於世間的事情。現在要說的是內護摩（Inner Homa，內在的火供）這種出世間的事情，也就是用智慧之火去除業障和由此產生的生命輪迴等。因為有業才會有受生，受生之後又會造業，這樣循環往復沒有止境。現在所說的護摩，正是爲了凈化這些業，使清凈的佛法得以生起。業障和受生既然被去除，然後才能用意念生起（法）。意念就是心的另一種稱呼。這種從心生起的法，是脫離色、聲、香、味、觸的，也脫離眼、耳、鼻、舌、身、意。這些都是以心為主導的。這個心王會產生分別。應當用智慧來凈化這個心王，那麼一切法也就都清凈了。然而，在智慧還沒有生起的時候，會被各種障礙之法所動搖。應當按照上文所說的方法，取風、燥、火來燒滅這些障礙。這裡指的是運用上文所說的深刻含義。由於深刻的智慧還沒有生起，所以才會有分別。因為有分別，所以才會有根、境等垢障。現在用風、燥、火來凈化去除這些垢障。這裡的火就是菩提心（Bodhi-citta，覺悟之心）的別名。用這菩提心之火，將妄想等事情全部燒盡，使之清凈，這就是內護摩的意義。像這樣的智者，才可以被稱為菩薩（Bodhisattva，覺悟有情）。所說的世間和出世間，就是事和理兩種法。事，就是方便所加持的火；出世，就是慧性的火。世出世火品結束。如果說世間的火天，是梵天（Brahma，印度教的創造神）的形象，那麼內法的火神，則是三摩地（Samadhi，禪定）的形象，寂靜地安住在三昧（Samadhi，禪定）之中。
次 本尊三昧品 第二十八
這時，執金剛秘密主（Vajrapani, Secret Lord，金剛手菩薩的別名）對佛說：『世尊，希望您能講說諸尊，使他們的威神靈驗能夠顯現出來，使諸尊能夠顯現身形，使修持真言（Mantra，咒語）的菩薩和修行菩薩道的諸菩薩，通過觀想諸尊的形象，使修行者觀想的本尊形象與自身相同，沒有疑惑，從而獲得悉地（Siddhi，成就）。』這樣說完之後，佛告訴執金剛秘密主說：『很好很好，秘密主。你能夠問我這些問題。』這時，金剛手秘密主對佛說：『世尊，希望您能講說本尊的靈驗，使修持真言的菩薩和修行菩薩道的菩薩能夠觀想本尊的形象。』佛說：『秘密主，諸尊有三種。』
【English Translation】 English version Wisdom is to stop the defiled mind and purify the heart for contemplation. The above describes worldly matters. Now, we will discuss Inner Homa, which pertains to transcending the world, namely, using the fire of wisdom to eliminate karmic obstacles and the cycle of rebirth. Because of karma, there is rebirth; after rebirth, more karma is created, leading to endless cycles. The Homa mentioned now is precisely to purify this karma, allowing pure Dharma to arise. Once karmic obstacles and rebirth are removed, then thoughts can arise from intention. Intention is another name for the mind. This Dharma arising from the mind is detached from form, sound, smell, taste, and touch, and also detached from eye, ear, nose, tongue, body, and mind. All these are guided by the mind. This mind-king generates distinctions. One should use wisdom to purify this mind-king, and then all Dharmas will be purified. However, when wisdom has not yet arisen, it is disturbed by obstructing Dharmas. One should follow the previous text, taking wind, dryness, and fire to burn away these obstacles. This refers to applying the profound meaning of the previous text. Because profound wisdom has not yet arisen, there are distinctions. Because of distinctions, there are defilements and obstacles such as roots and objects. Now, use wind, dryness, and fire to purify and remove these defilements. This fire is another name for Bodhi-citta (the mind of enlightenment). Use this Bodhi-citta fire to burn away all delusions and purify everything. This is the meaning of Inner Homa. Only such a wise person can be called a Bodhisattva (an enlightened being). The so-called worldly and transcendental refer to the two aspects of phenomena and principle. Worldly is the fire blessed by skillful means; transcendental is the fire of wisdom-nature. The chapter on worldly and transcendental fire ends. If we talk about the worldly fire deity, it takes the form of Brahma (the creator god in Hinduism). The fire deity in the inner Dharma, however, takes the form of Samadhi (meditative absorption), quietly abiding in Samadhi.
Next, Chapter 28: The Samadhi of the Principal Deity
At that time, Vajrapani, Secret Lord (the secret leader holding the vajra), said to the Buddha: 'World Honored One, I wish you would speak about the various deities, so that their divine power and efficacy can manifest, so that the deities can reveal their forms, so that the Bodhisattvas who practice mantras and those who cultivate the Bodhisattva path, through contemplating the forms of the deities, can make the form of the principal deity contemplated by the practitioner the same as their own, without doubt, and thus attain Siddhi (accomplishment).' After saying this, the Buddha told Vajrapani, Secret Lord: 'Excellent, excellent, Secret Lord. You are able to ask me these questions.' At that time, Vajrapani, Secret Lord, said to the Buddha: 'World Honored One, I wish you would speak about the efficacy of the principal deity, so that the Bodhisattvas who practice mantras and those who cultivate the Bodhisattva path can contemplate the image of the principal deity.' The Buddha said: 'Secret Lord, the deities are of three kinds.'
形。謂字印形貌也。彼字有二種。謂聲及菩提心。次印亦二種。謂有相無相。相是色義。謂有像無像也。尊形亦二種。謂凈非清凈。彼證凈形。形謂身也。體同空離一切相。非凈有相之身。即有顯形眾色。彼二種尊形成二種事。有相故成有相。非相故隨生非相悉地。上亦列著之。次引佛為證。有相故成有相。佛常如是說也。若心住非想。即成非想也。佛語先標之也。是故成一切種。當住于悲想。言事隨心故。宜求出世也。既觀本尊形已。為無疑悉地得。此以上金剛手問也。本尊者。梵音娑也地提嚩多。若但云提嚩多者。直所尊之義也。尊亦云自尊。謂自所持之尊也。然彼行者。猶身印真言及觀本尊。此三事和合故。本尊即自降臨道場而來加被也。然此行者初行之時。尚是凡夫自無德力。何能即感佛菩薩等如是而應耶。但由彼佛菩薩等。先立誠言大誓願故。若有眾生依我此法。而修行之不虧法則者。我必冥應。或雖不來而遙加護之。若行人法則如法而不應赴。即是違本所愿。故不得不應也。如方諸向月而水降。圓鏡向日而火生。因緣相應而無思念。此法亦可為喻。非是諸佛有心行。而同凡夫之赴應也。若心不相應事緣有闕。則本尊不加護念。故無應驗。非佛菩薩等之過也。然行者以此事故。當須正觀本尊清凈身。清凈身
【現代漢語翻譯】 現代漢語譯本：『形』，指的是字印的形貌。這裡的『字』有兩種，即聲音和菩提心。其次，『印』也有兩種，即有相和無相。『相』是色的含義，指有形象和無形象。尊形也有兩種，即清凈和非清凈。這裡指的是證得清凈的形。『形』指的是身體。其本體與空相同，遠離一切相。非清凈的有相之身，即顯現有形象的各種色。這兩種尊形成就兩種事情：有相的尊形成就世間的有相之事，無相的尊形隨之產生出世間的無相悉地（成就）。上面也已經列舉說明了。接下來引用佛陀作為證明，有相的尊形成就世間的有相之事，佛陀經常這樣說。如果心安住在非想的境界，就能成就非想。佛陀的話已經預先標明了。因此，爲了成就一切，應當安住在悲想之中。言語和事情都隨心而動，所以應該追求出世。已經觀想本尊的形像之後，爲了獲得無疑的悉地。以上是金剛手菩薩的提問。本尊，梵語是Sādhanadeva（所修之天）。如果只說Deva（天），只是所尊敬的意思。尊也可以說是自尊，指自己所持有的尊。然而，修行者通過身印、真言以及觀想本尊，這三件事和合，本尊就會降臨道場並給予加持。然而，修行者在最初修行的時候，還是凡夫，自身沒有德行和力量，怎麼能立即感應到佛菩薩等前來應驗呢？只是因為佛菩薩等，預先立下了誠實的誓言和大愿，如果有眾生依照我的這個法門修行，而不違背法則，我必定會暗中應驗，或者即使不來也會遙加護佑。如果修行人按照法則如法修行，卻沒有得到應驗，那就是違背了本來的誓願，所以不得不應驗。就像方諸對著月亮就能降下水，圓鏡對著太陽就能生出火一樣，因緣相應而沒有思念。這個法門也可以用這個來比喻。不是諸佛有心行動，而像凡夫一樣前來應驗。如果心不相應，或者事情的因緣有所欠缺，那麼本尊就不會加護，所以沒有應驗，這不是佛菩薩等的過錯。然而，修行人因為這個緣故，應當正確地觀想本尊清凈的身。清凈的身』 English version: 『Form』 refers to the appearance of a mantra syllable. These 『syllables』 are of two kinds: sound and Bodhicitta (the mind of enlightenment). Furthermore, 『mudra』 (seal) is also of two kinds: with form and without form. 『Form』 is the meaning of 『rupa』 (matter), referring to having an image and not having an image. The form of the deity is also of two kinds: pure and impure. Here, it refers to the form of pure realization. 『Form』 refers to the body. Its essence is the same as emptiness, being apart from all forms. The impure body with form is the manifestation of various colors with form. These two kinds of deity forms accomplish two kinds of things: the deity form with form accomplishes worldly matters with form, and the deity form without form consequently generates transcendental Siddhi (accomplishment) without form. The above has already been listed and explained. Next, Buddha is cited as proof that the deity form with form accomplishes worldly matters with form, as Buddha often said. If the mind abides in the realm of neither perception nor non-perception, it will accomplish neither perception nor non-perception. Buddha's words have been marked in advance. Therefore, in order to accomplish everything, one should abide in the thought of compassion. Words and deeds follow the mind, so one should seek transcendence. After visualizing the form of the principal deity, it is for obtaining Siddhi without doubt. The above is the question of Vajrapani (Diamond Hand). The principal deity, in Sanskrit, is Sādhanadeva (the deity of practice). If only Deva (deity) is mentioned, it simply means the respected one. 『Deity』 can also be called 『self-deity,』 referring to the deity held by oneself. However, the practitioner, through body mudra, mantra, and visualization of the principal deity, these three things combined, the principal deity will descend to the Mandala (sacred space) and bestow blessings. However, when the practitioner first begins to practice, they are still an ordinary person without virtue or power. How can they immediately sense the Buddhas and Bodhisattvas responding in this way? It is only because the Buddhas and Bodhisattvas have previously made sincere vows and great aspirations that if there are sentient beings who practice according to my Dharma (teachings) and do not violate the rules, I will surely respond secretly, or even if I do not come, I will remotely protect them. If the practitioner practices according to the Dharma but does not receive a response, it is a violation of the original vow, so they must respond. Just as the 『fangzhu』 (a kind of mirror) facing the moon can bring down water, and a round mirror facing the sun can generate fire, the causes and conditions correspond without thought. This Dharma can also be used as an analogy. It is not that the Buddhas act intentionally and respond like ordinary people. If the mind does not correspond or the causes and conditions are lacking, then the principal deity will not bestow protection, so there is no response. This is not the fault of the Buddhas and Bodhisattvas. However, for this reason, the practitioner should correctly visualize the pure body of the principal deity. The pure body』
【English Translation】 『Form』 refers to the appearance of a mantra syllable. These 『syllables』 are of two kinds: sound and Bodhicitta (the mind of enlightenment). Furthermore, 『mudra』 (seal) is also of two kinds: with form and without form. 『Form』 is the meaning of 『rupa』 (matter), referring to having an image and not having an image. The form of the deity is also of two kinds: pure and impure. Here, it refers to the form of pure realization. 『Form』 refers to the body. Its essence is the same as emptiness, being apart from all forms. The impure body with form is the manifestation of various colors with form. These two kinds of deity forms accomplish two kinds of things: the deity form with form accomplishes worldly matters with form, and the deity form without form consequently generates transcendental Siddhi (accomplishment) without form. The above has already been listed and explained. Next, Buddha is cited as proof that the deity form with form accomplishes worldly matters with form, as Buddha often said. If the mind abides in the realm of neither perception nor non-perception, it will accomplish neither perception nor non-perception. Buddha's words have been marked in advance. Therefore, in order to accomplish everything, one should abide in the thought of compassion. Words and deeds follow the mind, so one should seek transcendence. After visualizing the form of the principal deity, it is for obtaining Siddhi without doubt. The above is the question of Vajrapani (Diamond Hand). The principal deity, in Sanskrit, is Sādhanadeva (the deity of practice). If only Deva (deity) is mentioned, it simply means the respected one. 『Deity』 can also be called 『self-deity,』 referring to the deity held by oneself. However, the practitioner, through body mudra, mantra, and visualization of the principal deity, these three things combined, the principal deity will descend to the Mandala (sacred space) and bestow blessings. However, when the practitioner first begins to practice, they are still an ordinary person without virtue or power. How can they immediately sense the Buddhas and Bodhisattvas responding in this way? It is only because the Buddhas and Bodhisattvas have previously made sincere vows and great aspirations that if there are sentient beings who practice according to my Dharma (teachings) and do not violate the rules, I will surely respond secretly, or even if I do not come, I will remotely protect them. If the practitioner practices according to the Dharma but does not receive a response, it is a violation of the original vow, so they must respond. Just as the 『fangzhu』 (a kind of mirror) facing the moon can bring down water, and a round mirror facing the sun can generate fire, the causes and conditions correspond without thought. This Dharma can also be used as an analogy. It is not that the Buddhas act intentionally and respond like ordinary people. If the mind does not correspond or the causes and conditions are lacking, then the principal deity will not bestow protection, so there is no response. This is not the fault of the Buddhas and Bodhisattvas. However, for this reason, the practitioner should correctly visualize the pure body of the principal deity. The pure body』
若見已。即以自身而為本尊身。如是無疑慮者。所求悉地無不成果也。
經云。緣者。即是行者若約其本尊作如是觀也。無疑者。猶與彼尊相應故。無復疑難之心也。是故所修必成。已上問竟。佛言善哉善哉秘密主。汝能問吾如是之事。是故金剛手。極善作意我說之。乃至愿樂欲聞。以金剛手善能次第問疑。為勸未來真言行諸菩薩故。又復慰喻誡勸也。次佛言秘密主。本尊形有三事。謂字印形也。形即尊形也。彼字二種。聲菩提心者。謂行者最初修行字。略有二種。觀于字義。一但觀菩提心。此菩提心即是字也。謂阿迦遮吒多婆等。但舉其首。然諸字皆是也。以為初首故。云菩提心也。或觀字輪。謂以所持真言為輪形入身。如上持誦品說。或觀種子字皆是也。或不觀字但念于聲。謂上觀此聲。如鈴鐸聲等次第不絕。及以此聲調出入息。如上說皆是也。已說字竟印形亦有二種。謂有形無形也。形即是青黃赤白等色。方圓三角等形。屈伸坐立及所住處之類也。印謂所執印。即刀輪罥索金剛杵之類也。初心別緣而觀。謂先觀畫尊等。約此而觀名為有形。后漸淳純。又以加持力故。自然而現與心相應。爾時此本尊。但從心現不別外緣。故云無形也。私謂或可初得世三昧。見其本尊如是形如是色。如是住處如是坐立。如是
【現代漢語翻譯】 現代漢語譯本：如果見到這種情況，就應以自身作為本尊（Ishtadevata）之身。像這樣沒有疑慮的人，所求的悉地（Siddhi，成就）沒有不成功的。
經中說：『緣』，就是修行者如果按照其本尊（Ishtadevata）作這樣的觀想。『無疑』，就是與彼本尊相應，沒有疑惑之心。因此所修的必定成就。以上問話完畢。佛說：『善哉善哉，秘密主（Guhyapati，金剛手菩薩的稱號之一）！你能夠問我這樣的事情。』因此，金剛手（Vajrapani），極善作意，我說之，乃至愿樂欲聞。因為金剛手善於次第提問，爲了勸勉未來修持真言的菩薩們。又加以安慰勸誡。接下來佛說：『秘密主（Guhyapati）！本尊（Ishtadevata）的形象有三件事，就是字（Akshara）、印（Mudra）、形（Akriti）。形就是尊的形象。』彼字有兩種，聲（Shabda）和菩提心（Bodhicitta）。修行者最初修行字，略有兩種。觀于字義，一是但觀菩提心（Bodhicitta）。此菩提心（Bodhicitta）就是字。比如阿（A）、迦（Ka）、遮（Ca）、吒（Ta）、多（Ta）、婆（Pa）等，只是舉其首字，實際上所有的字都是。因為以這些字為開始，所以說是菩提心（Bodhicitta）。或者觀字輪（Akshara-chakra），就是以所持的真言（Mantra）為輪形進入身體，如上面持誦品所說。或者觀種子字（Bija），都是可以的。或者不觀字，只念誦聲音。就是觀想此聲音，如鈴鐸聲等次第不絕，以及以此聲音調整出入息，如上面所說。已經說完字。印形也有兩種，有形和無形。形就是青黃赤白等顏色，方圓三角等形狀，屈伸坐立以及所住之處等等。印就是所執持的印，即刀輪（Kartari-chakra）、罥索（Pasha）、金剛杵（Vajra）之類。初心修行者分別觀想，就是先觀想畫像的本尊（Ishtadevata）等，依據此而觀想，名為有形。後來逐漸純熟，又以加持力，自然顯現與心相應。這時此本尊（Ishtadevata），只是從心中顯現，不依賴其他外緣，所以說是無形。我私下認為或許是初得世間三昧（Samadhi），見到其本尊（Ishtadevata）是這樣的形狀，這樣的顏色，這樣的住處，這樣的坐立。
【English Translation】 English version: If one sees this, one should take oneself as the body of the Ishtadevata (personal deity). For those who have no doubts like this, there is no Siddhi (accomplishment) that they seek that will not be achieved.
The Sutra says: 'Condition' (緣, Yuán) means that the practitioner contemplates in this way according to their Ishtadevata. 'Without doubt' means that one is in accordance with that deity, and there is no more doubt in the mind. Therefore, what is practiced will surely be accomplished. The above question is finished. The Buddha said: 'Excellent, excellent, Guhyapati (Lord of Secrets, a title of Vajrapani)! You are able to ask me about such things.' Therefore, Vajrapani, with utmost attention, I will speak of it, even to the point of wishing to hear it. Because Vajrapani is good at asking questions in order, it is to encourage future Bodhisattvas who practice mantra. It is also to comfort and exhort them. Next, the Buddha said: 'Guhyapati! The form of the Ishtadevata has three aspects, namely Akshara (letter), Mudra (seal), and Akriti (form). Form is the form of the deity.' These letters are of two kinds, Shabda (sound) and Bodhicitta (mind of enlightenment). When a practitioner first practices letters, there are roughly two kinds. Contemplating the meaning of the letters, one is to simply contemplate Bodhicitta. This Bodhicitta is the letter. For example, A, Ka, Ca, Ta, Ta, Pa, etc., only the first letter is mentioned, but in fact, all letters are. Because these letters are the beginning, it is said to be Bodhicitta. Or contemplate the Akshara-chakra (wheel of letters), which is to enter the body with the mantra held as a wheel shape, as mentioned in the above chapter on recitation. Or contemplate the Bija (seed syllable), all are possible. Or do not contemplate the letter, but only recite the sound. That is, contemplate this sound, such as the sound of bells and chimes, continuously, and adjust the inhalation and exhalation with this sound, as mentioned above. The letters have been discussed. The form of the Mudra also has two kinds, with form and without form. Form is colors such as blue, yellow, red, and white, shapes such as square, round, and triangle, bending, stretching, sitting, standing, and the places where they reside, etc. Mudra is the seal held, such as the Kartari-chakra (knife wheel), Pasha (noose), Vajra (thunderbolt), and the like. Beginners separately contemplate, that is, first contemplate the painted Ishtadevata, etc., and contemplate according to this, which is called having form. Later, it gradually becomes pure, and with the power of blessing, it naturally appears and corresponds to the mind. At this time, this Ishtadevata only appears from the mind and does not rely on other external conditions, so it is said to be without form. I privately think that perhaps one initially obtains worldly Samadhi (concentration), and sees that the Ishtadevata is of such a shape, such a color, such a residence, such a posture.
漫荼羅中持如是印等。猶是有相故名有形。後轉真言宛然直見。如映象等不想而見。故名無形也。次本尊形有二種。謂清凈非清凈。謂彼行者初因有相引入無相。先觀圓明佛菩薩印身。初作不見。別畫像等而觀。漸則法力所加。漸得明瞭。尚有所障。閉目即見開目不見。次漸開目閉目皆得明見。漸漸不加作意亦見。乃至觸身亦復無有礙。猶如目對世人等也。由此有相漸引入于清凈處。以有相故名為非凈。由此三摩呬多所等引故。住清凈處寂然無相。名為凈也。凈者是果。非凈是因。非凈謂形色印像之類也。由此非凈引而成凈。由無常之因而至常果也。私謂此三事各有二種。即行次第也。觀持真言觀于字。次觀聲漸細。次觀尊形又細。次不別緣而觀又細。次就無緣又有凈不凈及純凈也。或可橫說之。此三事各有世出世方便。故皆有二也。
經云。彼二種。二謂上來三事各有二種也。彼二種中即有二種事。成就有想故有想。非想故非想。悉地隨生等云云。謂若以有想事觀見者。于有相有得成就。若無相者。亦得無相悉地成就也。又云此三事二種中。隨以一事即致成就。然皆有世出世成就及事成理成也。故前三種中。各有二種成就二事。經有想有想欲成。若住非想則非想成就。是故成一種事。當住非想。此勸令離一切
【現代漢語翻譯】 現代漢語譯本： 在漫荼羅（Mandala，壇城）中結持這樣的手印等等，仍然是有相的，所以稱為有形。之後轉誦真言，就能清楚地直接看見，就像鏡子中的影像一樣，不作意也能看見，所以稱為無形。接下來，本尊的形象有兩種，即清凈和非清凈。這是說修行者最初因為有相而引入無相。先觀想圓明佛菩薩的手印和身形，最初可能看不見，可以藉助畫像等來觀想，逐漸地，由於法力的加持，就會逐漸變得明瞭。如果還有所障礙，閉上眼睛就能看見，睜開眼睛就看不見。然後逐漸地睜眼閉眼都能清楚地看見，漸漸地不加以作意也能看見，乃至觸碰身體也沒有任何障礙，就像眼睛面對世人一樣。由此，從有相逐漸進入清凈之處。因為有相，所以稱為非凈。由於三摩呬多（Samahita，等引）所引導，安住于清凈之處，寂然無相，稱為凈。凈是果，非凈是因。非凈指的是形色、印像之類。由此非凈引導而成凈，由無常的因而達到常果。我個人認為這三件事各有兩種，也就是修行的次第。觀想持誦真言，觀想字，然後觀想聲音逐漸變細，然後觀想尊形又變細，然後不特別緣慮而觀想又變細，然後就無緣之中又有凈與不凈以及純凈。或者可以橫向來說，這三件事各有世間和出世間的方便，所以都有兩種。
經中說：『那兩種。』兩種是指上面所說的三件事各有兩種。那兩種之中就有兩種事，成就有想所以是有想，非想所以是非想，悉地（Siddhi，成就）隨之而生等等。』這是說如果以有想的事來觀見，在有相中就能得到成就；如果無相，也能得到無相的悉地成就。經中又說：『這三件事的兩種之中，隨便以一件事就能達到成就。』然而都有世間和出世間的成就以及事成和理成。所以前面三種中，各有兩種成就兩種事。經中有想有想欲成，如果安住于非想，則是非想成就。所以成就一種事，應當安住于非想。』這是勸人遠離一切。
【English Translation】 English version: Holding such mudras (hand gestures) and so on within the Mandala (sacred diagram), it is still with form, hence named 'having form'. Afterwards, reciting the mantra, one can clearly see directly, like an image in a mirror, seeing without intention, hence named 'without form'. Next, the form of the principal deity has two types, namely pure and impure. This means that the practitioner initially uses form to enter formlessness. First, contemplate the radiant Buddha and Bodhisattva's mudras and body. At first, one may not see it. One can use images and so on to contemplate. Gradually, due to the power of the Dharma, it becomes clearer. If there are still obstacles, one can see it with eyes closed but not with eyes open. Then gradually, one can see clearly with both eyes open and closed. Gradually, one can see it without intentional effort, and even touching the body is without hindrance, just like the eyes facing people in the world. Thus, from having form, one gradually enters the pure place. Because of having form, it is called 'impure'. Because of being led by Samahita (concentration), one dwells in the pure place, silent and without form, called 'pure'. Pure is the result, impure is the cause. Impure refers to things like shapes, colors, mudras, and images. From this impure, one is led to become pure, from the impermanent cause to the permanent result. I personally think that these three matters each have two types, which is the order of practice. Contemplating and holding the mantra, contemplate the syllable, then contemplate the sound gradually becoming subtle, then contemplate the deity's form becoming even more subtle, then contemplate without separate conditions becoming even more subtle, then in the absence of conditions, there is purity and impurity, as well as pure purity. Or it can be said horizontally, these three matters each have worldly and transcendental means, so they all have two.
The Sutra says: 'Those two kinds.' Two kinds refers to the above-mentioned three matters each having two kinds. Within those two kinds, there are two kinds of matters, achieving with thought, so there is thought; without thought, so there is without thought; Siddhi (spiritual power) arises accordingly, and so on.' This means that if one contemplates with matters of thought, one can attain achievement in having form; if without form, one can also attain Siddhi achievement without form. The Sutra also says: 'Among the two kinds of these three matters, one can attain achievement with any one matter.' However, there are both worldly and transcendental achievements, as well as achievement in matter and achievement in principle. Therefore, in the previous three kinds, each has two kinds of achievement in two matters. The Sutra says: 'Having thought, having thought one desires to achieve; if one dwells in without thought, then there is achievement without thought. Therefore, to achieve one kind of matter, one should dwell in without thought.' This is to encourage people to abandon everything.
想住于非想也。結勸也。以住非想理成就故。一切不思議神變。不加心想自然而成妙業。非如世間成就。在於生滅心行之中而力有限。又非究竟。故勸取其勝者也。私謂然大般若等中。具說洗滌觀心之事。然須有本也。今行人先於緣起觀。乃至具見十方佛會諸世界等種種境界。以為悉地。而後于般若洗滌凈除。即成不思議大用。頓入佛果。若不知行之次第。但觀彼文不入深秘致。多錯會經意。忽爾入空失圓頓道也。故此一兩品。最須諦觀其意耳。
次無相三昧品第二十九
複次大日世尊。告執金剛秘密主言。秘密主。彼真言門。修菩薩行諸菩薩。樂欲成就無相三昧。當如是思惟。想從何生。自身耶。自心意耶。然彼身因業而生。等草木瓦石。謂自性如是也。業生之身自性如是也。頑同木石。業生謂從一起此。觀是有想。有想為外。外所有身語等。如是觀之也。頑同草木性離於作。謂業思生也。從因業生是內也。外生謂木造是外也。次品佛告金剛手秘密主。彼非想三昧成就愿欲。真言門菩薩行修行諸菩薩。如是思惟。從何想生。自身自心意者。即是修瑜伽者。已能觀于本尊等。乃至現得種種奇妙之境。然猶是世三昧攝。未得平等慧。今更開示入三平等觀也。若此觀明白。了自身口意實相。即入凈菩提心初法
【現代漢語翻譯】 現代漢語譯本：想要安住于非想非非想處（既不是『有想』也不是『無想』的禪定境界）。這是結語和勸勉。因為安住于非想非非想處的道理而成就，一切不可思議的神通變化，不用加以心念思量，自然而然地成就微妙的功業。不像世間的成就，在於生滅的心念活動之中，力量有限，又不是究竟的。所以勸勉選取其中殊勝的境界。我私下認為，《大般若經》等經典中，詳細地講述了洗滌觀心的事宜，然而必須要有根本依據。現在修行人先從緣起觀入手，乃至完全見到十方佛會、諸世界等種種境界，以為是成就了。然後在般若智慧中洗滌凈化，就能成就不可思議的大用，頓然進入佛的果位。如果不知道修行的次第，只是觀看那些文字，不能深入深奧的秘密，多半會錯誤地理解經文的意義，忽然落入空無，失去圓頓的道路。所以這一兩品經文，最需要仔細觀察其中的意義。
其次是無相三昧品第二十九
再次，大日世尊（Mahavairocana，佛教宇宙中心之佛）告訴執金剛秘密主（Vajrapani，手持金剛杵的菩薩）說：『秘密主（Guhyapati，金剛手菩薩的別名）。那些修持真言門（Mantrayana，密宗）的、修菩薩行（Bodhisattva-caryā，菩薩的修行）的諸位菩薩，如果樂於成就無相三昧（animitta-samādhi，不執著于任何表象的禪定），應當這樣思維：『想』從哪裡產生？是從自身產生嗎？還是從自心意產生嗎？』然而，這個身體是因為業力而產生的，等同於草木瓦石，意思是自性本來就是如此。業力所生的身體，自性就是如此，頑固得如同木頭石頭。業力產生，是從『一起此』而來的。觀察是有想，有想是向外的，向外所有身語等，這樣來觀察。頑固得如同草木，本性脫離於造作，意思是業力思念產生。從因業產生是向內的，外生是指木頭製造是向外的。這一品經文，佛告訴金剛手秘密主（Vajrapani）說，那些希望成就非想三昧（neither perception nor non-perception，既非有想也非無想的禪定）的、修持真言門（Mantrayana）的菩薩，應當這樣思維：『想』從哪裡產生？是從自身、自心、意念產生的嗎？這實際上是修瑜伽（yoga，身心合一的修行）的人，已經能夠觀想本尊（Iṣṭa-deva，個人崇拜的神祇）等，乃至顯現得到種種奇妙的境界。然而仍然是被世間三昧（worldly samadhi，世俗的禪定）所攝持，沒有得到平等慧（samata-jñāna，平等無差別的智慧）。現在進一步開示，進入三平等觀（three sameness contemplations，三種平等觀）。如果這個觀想明白了，瞭解自身口意的真實相狀，就進入清凈菩提心（bodhicitta，覺悟之心）的最初階段。
【English Translation】 English version: Wanting to abide in the state of neither perception nor non-perception (a meditative state that is neither 'with perception' nor 'without perception'). This is a conclusion and exhortation. Because of abiding in the principle of neither perception nor non-perception and achieving it, all inconceivable divine transformations, without adding mental thought, naturally accomplish wonderful deeds. Unlike worldly achievements, which are within the activities of arising and ceasing minds and have limited power, and are not ultimate. Therefore, it is an exhortation to choose the superior state. I privately believe that the Great Perfection of Wisdom Sutra (Mahaprajnaparamita Sutra) and other scriptures, detail the matters of washing and contemplating the mind, but there must be a fundamental basis. Now, practitioners first start with the contemplation of dependent origination, and even fully see the assemblies of Buddhas in the ten directions, various worlds, and other realms, thinking they have achieved it. Then, in the wisdom of Prajna, they wash and purify, and can achieve inconceivable great functions, and suddenly enter the fruit of Buddhahood. If one does not know the order of practice, but only looks at those texts, unable to deeply enter the profound secrets, one will mostly misunderstand the meaning of the scriptures, suddenly fall into emptiness, and lose the path of perfect and sudden enlightenment. Therefore, these one or two chapters, it is most necessary to carefully observe their meaning.
Next is the Chapter on the Samadhi of No-Form, the Twenty-ninth
Again, the World Honored Mahavairocana (the central Buddha of the Buddhist universe) told the Secret Lord Vajrapani (the Bodhisattva holding the Vajra pestle): 'Secret Lord (Guhyapati, another name for Vajrapani). Those Bodhisattvas who practice the Mantrayana (the Secret Vehicle, Tantric Buddhism), and cultivate the Bodhisattva-caryā (the practice of a Bodhisattva), if they are happy to achieve the animitta-samādhi (the samadhi of no-form, meditation without attachment to any appearance), should think like this: 'Where does 'thought' arise from? Does it arise from the body itself? Or does it arise from one's own mind?' However, this body is produced because of karma, equal to grass, trees, tiles, and stones, meaning that its self-nature is originally like this. The body produced by karma, its self-nature is like this, stubbornly like wood and stone. The production of karma comes from 'together this'. Observing is with thought, with thought is outward, outward all body speech and so on, observe like this. Stubborn like grass and trees, its nature is detached from creation, meaning that karma thought arises. Production from cause and karma is inward, outward production refers to wood manufacturing is outward. In this chapter, the Buddha told the Secret Lord Vajrapani, those Bodhisattvas who wish to achieve the samadhi of neither perception nor non-perception (a meditative state that is neither with perception nor without perception), who practice the Mantrayana, should think like this: 'Where does 'thought' arise from? Does it arise from the body itself, the mind itself, the intention itself?' This is actually the practitioner of yoga (the practice of uniting body and mind), who is already able to visualize the Iṣṭa-deva (personal deity), and even manifest and obtain various wonderful realms. However, it is still held by worldly samadhi (secular meditation), and has not obtained samata-jñāna (the wisdom of equality). Now further explain, entering the three sameness contemplations (three sameness contemplations). If this contemplation is understood, understanding the true nature of one's own body, speech, and mind, one enters the initial stage of pure bodhicitta (the mind of enlightenment).
明門。上菩薩地也。此是多釋。然大意如此也。先明身實相觀者。謂經云。彼身業生草木磚瓦等性。如是作離頑如外作。或業生如形像見等為等。經文也。上來言當住非想等。今此品中。若修真言行者。若欲得此非想三昧成就者。當造斯觀也。
經云。自身自心意者。謂從心有思生。心是清凈心。意是分別也(更問)然此身同木石。其性頑愚者。言此四大若離於心。即同木石也。如大般若觀身心處中說。如明目人自觀倉囷之中種種米麥等。此身亦如是。身念處觀開時。自見三十六物各各異相。爾時身相即除。如開倉見米麥時倉囷名除也。乃至一一皆緣生次第深說也。次又明如身同於像也。如作像者以土木雜物和合為像。或佛或天或余父母形等。以不善觀故。隨生所尊所愛之想。然一一細觀。但眾緣合會都無自性。今我身亦爾。諸緣假合。自不了故而生身見。若細觀時。都無自性。但從緣有。如幻等境從緣而生實不可得也。又此身者。以因心故狀。若六根有知。然實不爾。如人心亦觀察則有所住。則雖日月之明或有所不見。雷電之響或時不聞。又如過去一心禪觀比丘。乃至道行。有大軍過而不見之。當知若離於心。則此身雖具眼耳等根。猶如木石無知也。又如像喻。若此木石等像。或謂火所燒水所壞。刀所傷金剛
【現代漢語翻譯】 現代漢語譯本： 明門（光明之門，指通往菩薩地的途徑）。這是多種解釋，但大意如此。首先闡明身實相觀：經文說，『他的身業產生草木磚瓦等性質。』像這樣，遠離頑固不靈的狀態，如同向外作業一樣。或者說，業力產生如同見到形象等等。這是經文的內容。上面說到應當安住于非想等境界。現在這一品中，如果修習真言的修行者，想要獲得這種非想三昧的成就，就應當修習這種觀想。 經文說，『自身自心意』，意思是說從心中產生思慮。心是清凈心，意是分別（需要進一步詢問）。然而，這個身體如同木頭石頭一樣，它的性質是頑固愚昧的。意思是說，這四大如果離開了心，就如同木頭石頭一樣。如同《大般若經》中觀身心處所說，如同明眼人自己觀察糧倉中的各種米麥等。這個身體也是這樣。當身念處觀開啟時，自己會看到三十六種不凈物各自不同的形態。那時，身體的表相就會消除，如同打開糧倉看到米麥時，糧倉的名稱就消失了一樣。乃至一一都是緣起，次第深入地闡述。其次又闡明身體如同雕像一樣。如同製作雕像的人用泥土木頭等雜物混合在一起製作成雕像，或者佛像，或者天神像，或者父母的形象等等。因為不善於觀察，所以隨著產生所尊敬所愛慕的想法。然而，如果一一仔細觀察，只不過是眾多因緣聚合在一起，根本沒有自性。現在我的身體也是這樣，是各種因緣虛假聚合在一起的。因為自己不明白，所以產生身見。如果仔細觀察時，根本沒有自性，只是從因緣而產生，如同幻境一樣，從因緣而生，實際上是不可得的。而且這個身體，因為心的緣故而呈現出形狀。如果六根有知覺，但實際上不是這樣。如同人心也需要觀察才能有所安住。即使有日月的光明，也可能有所看不見；雷電的響聲，也可能有時聽不見。又如同過去一心禪觀的比丘，乃至道行高深，有大軍經過也看不見。應當知道，如果離開了心，那麼這個身體即使具備眼耳等根，也如同木頭石頭一樣沒有知覺。又如同雕像的比喻，如果這個木頭石頭等雕像，或者被火所燒燬，或者被水所破壞，或者被刀所傷害，或者被金剛（比喻堅硬的事物）所破壞。
【English Translation】 English version: 'Ming Men' (Gate of Light, referring to the path to the Bodhisattva grounds). There are many interpretations, but the general meaning is as such. First, clarify the contemplation of the true nature of the body: The sutra says, 'His bodily karma produces the nature of grass, trees, bricks, tiles, etc.' Like this, stay away from the stubborn and unyielding state, just like working outwards. Or, karma produces things like seeing images, etc. This is the content of the sutra. Above, it was said that one should abide in the realm of neither perception nor non-perception, etc. Now, in this chapter, if a practitioner of mantra wishes to attain the accomplishment of this Samadhi of neither perception nor non-perception, they should cultivate this contemplation. The sutra says, 'Self-body, self-mind, intention,' meaning that thoughts arise from the mind. The mind is the pure mind, and intention is discrimination (requires further inquiry). However, this body is like wood and stone, its nature is stubborn and foolish. It means that if these four elements are separated from the mind, they are like wood and stone. As it is said in the 'Maha Prajna Paramita Sutra' regarding the contemplation of the body and mind, it is like a clear-eyed person observing various kinds of rice and wheat in a granary. This body is also like this. When the contemplation of the body's mindfulness is opened, one will see the thirty-six impurities each with different forms. At that time, the appearance of the body will be eliminated, just as when the granary is opened and rice and wheat are seen, the name 'granary' disappears. And so on, each is arising from conditions, explaining in depth the sequence. Next, it is clarified that the body is like a statue. Like a statue maker mixing soil, wood, and other miscellaneous things to make a statue, either a Buddha statue, or a deity statue, or the image of parents, etc. Because one is not good at observing, one generates thoughts of respect and love accordingly. However, if one observes carefully one by one, it is merely a gathering of many conditions, without any self-nature at all. Now, my body is also like this, a false aggregation of various conditions. Because one does not understand oneself, one generates the view of self. If one observes carefully, there is no self-nature at all, but arises from conditions, like an illusion, arising from conditions, but in reality unattainable. Moreover, this body takes shape because of the mind. If the six senses have awareness, but in reality it is not so. Just as the human mind also needs observation to have a place to abide. Even with the brightness of the sun and moon, there may be things that are not seen; the sound of thunder and lightning, there may be times when it is not heard. Also, like a Bhikkhu in past times who was single-mindedly in meditation, even with great virtue, he could not see a large army passing by. One should know that if separated from the mind, then this body, even if it possesses eyes, ears, and other senses, is like wood and stone without awareness. Also, like the analogy of a statue, if this statue of wood and stone, etc., is either burned by fire, or destroyed by water, or injured by a knife, or destroyed by a diamond (an analogy for something hard).
等所碎。或忿怒粗語加之。不能動其少許心想令生不喜。或種種供養。被以妙衣獻以名饌。涂以妙香炫以妙色。乃至人天之供具豐盈於前。亦不生喜。當知像本。性自空。自是我心分別而生增減。或毀或供。俱顛倒不實耳。如外觀像者。為以此觀而觀自身。爾時不見身相離於分別。如是觀察其身見身實相。即證無相三昧也。凡觀察時見。謂觸相有相之緣。漸次深入自然。即相無相即緣無緣。若不得此方便。但直爾觀空。而不知以何因緣故空。著是空法多生異見。故修行次第須有指適也。何以故愚童凡夫。于自性空形像。自我分生。謂從自身生我分別也。由此顛倒不實起諸分別。或供養或除供養等或毀罵毀。皆除舍之也。然觀身之次合有語觀。語觀以攝入身觀故不別說。今略顯之。即是合論之也。今此語從何有耶。謂從齒喉咽唇舌臍等眾緣。心動風。互相觸故得有此聲。猶空谷響都無自性。凡夫不了。故聞好生欣聞逆情生怒耳。今如是見聲實相。即知此聲不生不滅同於實相。是音聲平等性也。次即觀心。以法無形相。觀聞覺知。先從粗觀。了此身平等語平等。自知深入之也。複次秘密主。心性離一切相。思惟性空當思惟此也。秘密主。心於三時求不可得。離彼三世。彼性如是當思念之而離相。複次秘密主。亦自可觀察之
【現代漢語翻譯】 現代漢語譯本 被擊碎形像。或者有人忿怒地用粗惡的語言加諸於它，（菩薩）也不會讓內心產生絲毫的不悅。或者有人用種種美好的供品供養它，給它穿上美妙的衣服，獻上珍美的食物，塗上美妙的香料，展示美妙的色彩，乃至人天所供養的器具豐盛地陳列在它的面前，（菩薩）也不會因此而生起歡喜。應當明白，形像的本體，其自性本空。所有增減變化，都是我心分別產生的。無論是毀壞還是供養，都是顛倒不真實的。如果向外觀看形像，那麼就應該用這種觀看方式來觀看自身。這時，你會發現身體的表象已經脫離了分別念。像這樣觀察自己的身體，就能見到身體的真實面貌，從而證得無相三昧（Nirvikalpa Samadhi）。 凡是觀察時所見到的，都稱為觸相有相之緣。逐漸深入，自然就會達到即相無相，即緣無緣的境界。如果不能掌握這種方便法門，只是直接觀空，卻不知道因為什麼緣故而空，執著于這種空法，反而會產生各種不同的邪見。所以修行的次第必須要有明確的指導。為什麼呢？因為愚昧的凡夫，對於自性本空的形像，會自我分別，認為是從自身產生了我執。由於這種顛倒不實的想法，才會產生各種分別念，或者供養，或者停止供養，或者譭謗，或者停止譭謗，都應該捨棄這些。 然而，觀察身體的次第應該包含語觀。語觀已經包含在身觀之中，所以沒有單獨說明。現在簡要地說明一下，也就是合在一起討論。那麼，這些語言是從哪裡來的呢？是從牙齒、喉嚨、咽喉、嘴唇、舌頭、肚臍等眾多因緣，以及心的動搖和風的相互觸碰而產生的。就像空谷的迴響一樣，都沒有自性。凡夫不明白這個道理，所以聽到好聽的聲音就感到高興，聽到不順耳的聲音就感到憤怒。現在如果能像這樣見到聲音的真實面貌，就會知道這些聲音不生不滅，與實相相同，這就是音聲的平等性。 接下來就是觀心。因為法沒有形狀和表象，所以要觀察聞覺知。先從粗略的觀察開始，瞭解身體的平等和語言的平等，自然就會深入瞭解。此外，秘密主（Guhyapati），心性遠離一切表象，思維其自性本空，應當這樣思維。秘密主（Guhyapati），在過去、現在、未來這三個時間段里都無法找到心，心遠離這三世。心的本性就是如此，應當思念它，從而遠離表象。此外，秘密主（Guhyapati），也可以自己觀察。
【English Translation】 English version If an image is broken, or if someone angrily uses harsh language against it, (the Bodhisattva) will not allow the mind to generate the slightest displeasure. Or if someone offers it various beautiful offerings, dresses it in exquisite clothes, presents it with delicious food, anoints it with fragrant perfumes, displays it with beautiful colors, and even if the instruments of offerings from humans and gods are abundantly displayed before it, (the Bodhisattva) will not generate joy because of this. It should be understood that the essence of the image is inherently empty. All increases and decreases are produced by the discriminations of my mind. Whether it is destroyed or offered to, both are inverted and unreal. If one looks outward at the image, then one should use this way of looking to look at oneself. At this time, you will find that the appearance of the body has already separated from discriminatory thoughts. Observing one's own body in this way, one can see the true face of the body, thereby attaining Nirvikalpa Samadhi (無相三昧). All that is seen during observation is called the condition of contact and appearance. Gradually deepening, one will naturally reach the state of 'appearance is non-appearance, condition is non-condition'. If one cannot grasp this expedient method, but only directly contemplates emptiness, without knowing why it is empty, clinging to this emptiness, one will instead generate various different wrong views. Therefore, the order of practice must have clear guidance. Why? Because ignorant ordinary people, regarding the inherently empty image, will self-discriminate, thinking that 'I' arises from oneself. Due to this inverted and unreal thought, various discriminations arise, whether offering, or ceasing to offer, or slandering, or ceasing to slander, all of these should be abandoned. However, the order of observing the body should include speech contemplation. Speech contemplation is already included in body contemplation, so it is not explained separately. Now, I will briefly explain it, which is to discuss it together. So, where does this language come from? It arises from numerous conditions such as teeth, throat, pharynx, lips, tongue, navel, etc., as well as the movement of the mind and the mutual contact of the wind. Like the echo in an empty valley, it has no self-nature. Ordinary people do not understand this principle, so they feel happy when they hear pleasant sounds and angry when they hear unpleasant sounds. Now, if one can see the true face of sound in this way, one will know that these sounds neither arise nor cease, and are the same as reality, which is the equality of sound. Next is the contemplation of the mind. Because the Dharma has no shape or appearance, one must observe hearing, feeling, and knowing. Start with a rough observation, understand the equality of the body and the equality of language, and naturally you will gain a deeper understanding. Furthermore, Guhyapati (秘密主), the nature of the mind is far from all appearances, contemplate its inherent emptiness, and you should contemplate in this way. Guhyapati (秘密主), the mind cannot be found in the three periods of past, present, and future, the mind is far from these three worlds. The nature of the mind is like this, you should contemplate it, thereby separating from appearances. Furthermore, Guhyapati (秘密主), you can also observe yourself.
。行者爾時既觀外相。次了內心亦空。此心離一切相。於三世中求皆不可得。如虛空離三世。心亦如是。出過三世出住滅法也。然凡愚以不了心實性故也。複次秘密主。有心想者。謂愚童凡夫之所分別。謂心取相不能了知。不實妄起故。有如是說。彼不如實知。謂由有是妄執。不能如實知也。如是思念。謂凡夫起是思惟也。如是。謂凡夫有此分別也。已上屬心句也。複次秘密主。以此真言門修菩薩行諸菩薩。說相引無相也。謂當了知有相而起無相也。謂諸菩薩。如是思惟。得無相三昧。由得住于無相三昧故。秘密主。彼人當得證由除妄故。真言實相實體現前行住坐臥常現前也。如來所說真言。彼常親對而自住。由識真言之體如前十喻。即是悉地相也。妄謂我心我愚我智我順我違。自生種種能著之想。以前虛妄故。所有身口亦皆虛妄也。故不知何事耶。謂不見真實。由不見真實故。由如嬰童無所曉解。若見心實相時自然離如是一切戲論分別也。以不知心實相故。而生妄執名為凡愚。若了知者即名諸佛也。次經云。秘密主真言行菩薩證得無相定如無相定住得如來說真言親對而彼常住。此經文引不具。當撿經細觀也。此意言。此真言行菩薩。如是離相修行之時。名住無相定也。由住此無相三昧故。如來所說一切真言。皆現前
【現代漢語翻譯】 現代漢語譯本：修行者在觀察外在表象之後，進一步瞭解內心也是空性的。此心遠離一切表象，在過去、現在、未來三世中都無法找到。如同虛空超越三世，心也是如此，超越了出生、存在和滅亡的法則。然而，凡夫愚昧之人因為不瞭解心的真實本性，所以執著于表象。 其次，秘密主（Vajrapani，金剛手菩薩的稱謂）。有心想的人，指的是愚昧無知的凡夫俗子所作的分別。他們認為心是執取表象的，不能瞭解心的真實，從而虛妄地生起各種念頭。因此有這樣的說法：他們不如實地瞭解心的本性，因為他們有虛妄的執著，所以不能如實地瞭解。 像這樣的思念，指的是凡夫生起的各種思惟。像這樣，指的是凡夫所作的各種分別。以上是關於心的論述。 其次，秘密主（Vajrapani，金剛手菩薩的稱謂）。通過這種真言法門修習菩薩行的諸位菩薩，是以有相來引導進入無相的境界。也就是說，應當了知有相，然後才能生起無相。也就是說，諸位菩薩這樣思惟，就能獲得無相三昧（Nirvikalpa Samadhi，無分別禪定）。由於能夠安住于無相三昧，秘密主（Vajrapani，金剛手菩薩的稱謂），這個人就能夠證悟，因為除去了虛妄的執著。真言的真實相狀就會真實地顯現在他的面前，無論行走、站立、坐臥，都會常常顯現。 如來所說的真言，他常常能夠親身面對並且安住其中。由於認識到真言的本體，就像前面所說的十個比喻一樣，這就是成就（Siddhi，成就）的征相。虛妄指的是『我的心』、『我的愚昧』、『我的智慧』、『我的順從』、『我的違背』，自己生起種種執著的想法。因為以前的虛妄，所以所有的身語意也都是虛妄的。 因此，不知道什麼事情呢？指的是不見真實。由於不見真實，就像嬰兒一樣，什麼都不懂。如果見到心的真實相狀，自然就會遠離像這樣的一切戲論分別。因為不知道心的真實相狀，所以生起虛妄的執著，這叫做凡夫愚昧之人。如果了知心的真實相狀，就叫做諸佛。 接下來經文說：『秘密主（Vajrapani，金剛手菩薩的稱謂），真言行菩薩證得無相定，如無相定住，得如來說真言親對而彼常住。』這段經文引用不完整，應當仔細查閱經文。這段話的意思是說，這位真言行菩薩，像這樣遠離表象修行的時候，叫做安住于無相定。由於安住于這種無相三昧，如來所說的一切真言，都會顯現在他的面前。
【English Translation】 English version: The practitioner, having observed external appearances, then understands that the inner mind is also empty. This mind is apart from all appearances and cannot be found in the three times (past, present, and future). Just as space is apart from the three times, so is the mind, transcending the laws of birth, existence, and cessation. However, ordinary, foolish people cling to appearances because they do not understand the true nature of the mind. Furthermore, Secret Lord (Vajrapani, epithet of Vajrapani Bodhisattva). Those who have mental thoughts refer to the distinctions made by ignorant and foolish ordinary people. They think that the mind grasps appearances and cannot understand the truth of the mind, thus falsely generating various thoughts. Therefore, it is said that they do not truly understand the nature of the mind because they have false attachments, so they cannot truly understand. Such thoughts refer to the various thoughts that ordinary people generate. 'Like this' refers to the various distinctions made by ordinary people. The above is a discussion about the mind. Furthermore, Secret Lord (Vajrapani, epithet of Vajrapani Bodhisattva). The Bodhisattvas who cultivate the Bodhisattva path through this mantra method use form to guide into the realm of formlessness. That is to say, one should understand form in order to generate formlessness. That is to say, when Bodhisattvas think in this way, they can attain Nirvikalpa Samadhi (Samadhi without distinctions). Because they can abide in Nirvikalpa Samadhi, Secret Lord (Vajrapani, epithet of Vajrapani Bodhisattva), this person will be able to attain enlightenment because they have removed false attachments. The true aspect of the mantra will truly appear before him, and whether walking, standing, sitting, or lying down, it will always appear. The mantra spoken by the Tathagata, he can often face it personally and abide in it. Because he recognizes the essence of the mantra, just like the ten metaphors mentioned earlier, this is a sign of Siddhi (accomplishment). Falsehood refers to 'my mind,' 'my ignorance,' 'my wisdom,' 'my obedience,' 'my disobedience,' generating all kinds of clinging thoughts. Because of past falsehoods, all actions of body, speech, and mind are also false. Therefore, what is not known? It refers to not seeing the truth. Because one does not see the truth, he is like a baby, understanding nothing. If one sees the true aspect of the mind, he will naturally be apart from all such playful and discriminating thoughts. Because one does not know the true aspect of the mind, he generates false attachments, which is called an ordinary, foolish person. If one knows the true aspect of the mind, he is called a Buddha. Next, the scripture says: 'Secret Lord (Vajrapani, epithet of Vajrapani Bodhisattva), the mantra-practicing Bodhisattva attains the formless Samadhi, abides in the formless Samadhi, and obtains the mantra spoken by the Tathagata, facing it personally and abiding in it constantly.' This passage of scripture is not quoted completely and should be carefully examined in the scripture. The meaning of this passage is that this mantra-practicing Bodhisattva, when cultivating in this way, apart from appearances, is called abiding in the formless Samadhi. Because he abides in this formless Samadhi, all the mantras spoken by the Tathagata will appear before him.
而證。故名親對也。如是證理之時。即名常住。住者即同佛住也。今品合次於十心說之。說義次第于彼先言不便。故以此中結會而說也。私謂上來經文。大意不過此行。謂口真言身法印意觀佛也。然此三事皆緣生法。緣合有。都無自性不生不滅。即是阿字之門法界之性凡夫不知云何得入。故佛先說此三真言門。漸得三昧。乃至親睹本尊。見種種神變之境。猶是心有所著。不得三平等住。今說入三平等法門。若行者于瑜伽心中。而復能如是觀察。離於身口意分別戲論。即得現前而證真言實相同于佛住。自體常住同於如來也。
次世出世持誦品第三十
複次秘密主說秘密唸誦法。亦令一一誦諸真言。佛菩薩等別說。謂隨彼之中取一一。謂各各也。于諸真言中。隨取一一。各別而作心念誦。第二作出入息唸誦。此二法最為第一相應也。當如是作此二法。是名第一念誦也。勿異此法也。若異此者。于唸誦有所闕。支分由不具故也。然以內外相應。分之有四。我先已說也。今下更說也。彼世間者有所攀緣。謂三種中但觀於一字印身。觀之識其本性。如印即字字即身。無礙而心湛然。是念誦也。若以字作出入息者。知字即真言之體。以此出入資力。名出入息也。然此二中由出入息。有少所攀緣。故當知意念誦即最為上
【現代漢語翻譯】 現代漢語譯本：從而證得。所以叫做親對。像這樣證得真理的時候，就叫做常住。常住就是與佛同住。現在這一品放在十心之後說。如果按照意義的順序，先說這一品不太方便，所以用這一品來總結和會合前面所說的內容。我個人認為，前面的經文，大意不過是這種修行，也就是口誦真言，身結手印，意念觀想佛。然而這三件事都是因緣所生的法，因緣聚合而有，都沒有自性，不生不滅，這就是阿字之門，法界的本性。凡夫不知道如何進入，所以佛先說這三種真言門，逐漸獲得三昧，乃至親眼見到本尊，見到種種神通變化的境界，仍然是心中有所執著，不能得到三平等住。現在說進入三平等法門。如果修行人在瑜伽心中，又能這樣觀察，遠離身口意的分別戲論，就能現前證得真言的真實相，與佛同住，自體常住，與如來一樣。
其次是世出世持誦品第三十
再次，秘密主說秘密唸誦法，也讓一一誦持各種真言。佛菩薩等分別解說，就是說在這些真言中選取一一，就是各自。在各種真言中，隨便選取一一，各自用心念誦。第二種是作出入息唸誦。這兩種方法最為相應。應當這樣做這兩種方法，這叫做第一念誦。不要改變這種方法。如果改變這種方法，在念誦上就會有所欠缺，因為支分不具足。然而以內外相應來分，有四種，我先前已經說過了。現在下面再詳細說明。那些世間唸誦有所攀緣，就是在三種中只觀想一個字，結手印，觀想身體，觀想並認識它們的本性，如手印就是字，字就是身體，沒有阻礙而心清澈。這就是念誦。如果用字來作出入息，知道字就是真言的本體，用這種出入的資力，叫做作入出息。然而這兩種方法因為出入息，有少許攀緣，所以應當知道意念唸誦才是最上的。
【English Translation】 English version: And then to attain realization. Therefore, it is called 'face-to-face encounter'. When one realizes the truth in this way, it is called 'constant abiding'. 'Constant abiding' means abiding together with the Buddha. This chapter is now placed after the Ten Minds. If we were to speak of it according to the order of meaning, it would be inconvenient to speak of it before them, so it is used here to summarize and combine what has been said before. I personally believe that the main idea of the preceding scriptures is nothing more than this practice, which is to say, the mouth recites true words (mantras), the body forms mudras, and the mind contemplates the Buddha. However, these three things are all dharmas that arise from conditions, and they exist when conditions come together. They have no self-nature, and they are neither born nor die. This is the gate of the 'A' syllable, the nature of the Dharma Realm. Ordinary people do not know how to enter, so the Buddha first speaks of these three mantra gates, gradually attaining samadhi, and even personally seeing the principal deity, seeing all kinds of miraculous transformations. Still, the mind is attached to something, and one cannot attain the three equal abidings. Now, he speaks of entering the Dharma Gate of the Three Equalities. If a practitioner, in the mind of yoga, can observe in this way, and be free from the discriminating play of body, speech, and mind, then he can directly realize the true form of the mantra, abide in the same way as the Buddha, and the self-nature will constantly abide, just like the Tathagata.
Next is the Thirtieth Chapter on Worldly and World-Transcending Recitation
Furthermore, the Secret Lord speaks of the secret recitation method, also instructing to recite each and every mantra. The Buddhas and Bodhisattvas explain separately, that is, to select one from among these mantras, that is, each individually. Among the various mantras, randomly select one, and recite it with the mind separately. The second is to perform recitation with incoming and outgoing breaths. These two methods are the most corresponding. One should perform these two methods in this way, and this is called the first recitation. Do not change this method. If one changes this method, there will be deficiencies in the recitation, because the limbs are not complete. However, dividing it by internal and external correspondence, there are four types, which I have already spoken of before. Now, I will explain it in more detail below. Those worldly recitations have something to cling to, that is, to contemplate only one syllable among the three, to form mudras, to contemplate the body, to contemplate and recognize their inherent nature, such as the mudra is the syllable, the syllable is the body, without obstruction and the mind is clear. This is recitation. If one uses the syllable to perform incoming and outgoing breaths, knowing that the syllable is the essence of the mantra, using this power of incoming and outgoing, it is called performing incoming and outgoing breaths. However, because of the incoming and outgoing breaths in these two methods, there is a slight clinging, so one should know that mental recitation is the most supreme.
也。字印尊無所分別。作出入息亦得也。此世出世間持誦品。上來一部經意。只為修真言行諸菩薩等。作持誦入道之法。而今此品。專得其名。當知說一部之要旨也。經初金剛手。已曾問佛持誦之法。上來亦有略答之處。然未具悉。今為抉擇故。更具分別其宗要之行也。其秘密者。上來諸品所明非不秘密。然此中宗要。乃秘密中之秘密也。一一念誦。或作意聲唸誦。或作出入息唸誦。此明差別行法不同也。一一念誦者。謂專心口誦真言。真言中聲出時。一一聲字皆悉諦了。不間斷攀緣也。作意者。即直是心持。作心想念誦不出聲也。出入息唸誦。如上所明服風等是也。二相應者謂於三唸誦中。其作意及出入息。此最相應為第一也。當勿異者。謂常當依此而作。勿異緣異想也。若不爾者。徒用功無益也。持真言者闕支而用。謂字有點而不道。或字闕。或應長聲而作短聲呼之。如是類甚眾。皆名闕支分唸誦也。右此內外相應。合有四種唸誦也(即四色是也)言世間有緣相續。所謂字句。句是舉足行步。謂觀此字如一一步。字即種子字也。次於前已出世唸誦身字印合為一即得。今世間唸誦即異之。或觀字或觀尊或觀印也。謂句乃本尊。就世間中唸誦。出入息最為上也。前出入息最為上者。前出入息。變字為出入息。今世間念
【現代漢語翻譯】 現代漢語譯本 也。字、印、尊無所分別。作出入息亦可。此為世出世間持誦品。以上一部經的要旨，只是為修真言行的諸菩薩等，提供持誦入道的方法。而今此品，專門闡述其名義。應當明白，這是整部經的要旨所在。經文開始時，金剛手（Vajrapani，佛教護法神）已經問過佛陀持誦的方法。前面也有略微的回答，但未完全詳盡。現在爲了明確抉擇，更詳細地分別其宗要之行。所謂秘密，並非指前面各品所闡明的不是秘密，而是指此品中的宗要，乃是秘密中的秘密。一一念誦，或者作意聲唸誦，或者作出入息唸誦，這說明了差別行法的不同。一一念誦，是指專心口誦真言（mantra，咒語），真言中聲音發出時，每一個聲字都清楚明白，不間斷地專注。作意，就是直接用心持誦，用心想念誦而不出聲。出入息唸誦，如前面所說的服風等方法。二相應，是指在三種唸誦中，作意和出入息這兩種最為相應，是第一位的。當勿異，是指應當常常依此而行，不要改變或產生其他想法。如果不這樣，徒勞用功也無益處。持真言的人缺少支分而使用，是指字有點而不念，或者字有缺失，或者應該髮長音而發短音。像這樣的情況很多，都叫做缺少支分唸誦。以上是內外相應，合起來有四種唸誦（即四種顏色）。世間有緣相續，所謂字句。句是舉足行步，是指觀想這個字如一步一步。字即種子字（bija，代表佛、菩薩或明王的梵文字母）。其次，將前面已出世的唸誦身字印合為一體即可。現在世間的唸誦就不同了，或者觀字，或者觀尊，或者觀印。所謂句乃本尊，在世間中唸誦，出入息最為上。前面說出入息最為上，是指前面的出入息，將字轉變為出入息。現在世間的唸誦
【English Translation】 English version Also. The syllable, mudra (hand gesture), and deity are not to be differentiated. Performing mindfulness of breathing is also acceptable. This is the chapter on recitation in both worldly and other-worldly contexts. The essence of the entire scripture above is solely for bodhisattvas who cultivate mantra practice, providing a method for entering the path through recitation. This chapter specifically elaborates on its meaning. It should be understood that this is the key point of the entire scripture. At the beginning of the scripture, Vajrapani (the Diamond Hand, a Dharma protector) had already asked the Buddha about the method of recitation. There were brief answers given earlier, but they were not fully detailed. Now, for the sake of clear discernment, the essential practices are further distinguished. What is called secret does not mean that what was explained in the previous chapters was not secret, but rather that the essential points in this chapter are the secret within secrets. Reciting each syllable individually, or reciting with intentional vocalization, or reciting with mindfulness of breathing, these illustrate the differences in practice methods. Reciting each syllable individually means focusing the mind and reciting the mantra (sacred utterance), with each syllable clearly and distinctly articulated without interruption. 'Making intention' means directly holding the mantra in the mind, reciting mentally without vocalizing. Reciting with mindfulness of breathing is like the method of absorbing wind as described above. 'Two corresponding' refers to the fact that among the three types of recitation, intentional vocalization and mindfulness of breathing are the most corresponding and are the foremost. 'Should not be different' means that one should always rely on this and practice accordingly, without changing or generating other thoughts. If not, the effort is in vain and without benefit. Those who hold mantras but lack the necessary components are using them deficiently, such as omitting a dot on a syllable, or having a missing syllable, or pronouncing a short vowel sound when a long vowel sound is required. There are many such cases, all of which are called deficient recitation. The above is the internal and external correspondence, which together constitute four types of recitation (corresponding to the four colors). Worldly conditions continue, so-called syllable phrases. A phrase is like lifting a foot to take a step, meaning to visualize the syllable as if taking a step. The syllable is the seed syllable (bija, a Sanskrit letter representing a Buddha, Bodhisattva, or Wisdom King). Next, combining the previously transcendent recitation of the body syllable and mudra into one is sufficient. Now, worldly recitation is different, either visualizing the syllable, or visualizing the deity, or visualizing the mudra. The phrase is the principal deity, and in worldly recitation, mindfulness of breathing is the most superior. Earlier, it was said that mindfulness of breathing is the most superior, referring to the previous mindfulness of breathing, transforming the syllable into mindfulness of breathing. Now, worldly recitation
誦。見出入息中有字了了分明。是有分別也。前出世間不作如是分別也。于真言中分別為二。即世間持誦者。彼有緣相緣字字句。此中或取一字緣之。或取句等想在本尊心上。如前具明。是外唸誦也。取一字者即是種子字。或真言初首之字。若真言小者或具想其句。如上說。如連環等佈於本尊心上圓明之中。此二種或字或句。隨息出入不絕不間。欲誦時繞也。有經明此義。如觀映象分明而見。今觀字見字。觀印尊即見之。此是有相也。若行者見此真實相時。即不住有相。然由未入無相。若觀菩提心。是一向無相也。此心即是佛。佛即是自身也。自身即成佛。成佛故一相無異。故名無相。隨謂或來或去隨心也。世間唸誦以出入息為上也。當知出世間意念誦。遠離於諸字。自本尊作一合相。不壞謂不分為二取。謂分別著于相也。一合相。謂合一為令不取著。不壞此相也。不壞意色相。像與心不相異。故云不壞也。勿異法則謂教法如是也。住如是法。則誦三落叉。如前說我所說。多種唸誦謂遍數時節現相增益等。三落叉是數。數是世間也。出世間落叉。是見三相。謂字印本尊。隨取其一一合相是也。字印尊等身語心等。名見乃至能令持誦者凈。令一切罪除。若不凈更一月等如前也。而今所說唸誦數。謂牒上文也。不應異此法
【現代漢語翻譯】 現代漢語譯本 誦。觀想呼吸出入之間有字清晰分明，這是有分別的。前面所說的出世間唸誦，不作這樣的分別。在真言（mantra）中分別成兩種，即世間持誦者。他們觀想緣相，緣字字句句。這裡或者取一個字來觀想，或者取一句等，想像在本尊（deity）心上。如前面詳細說明的，這是外唸誦。取一個字，就是種子字（bija）。或者真言最初的字。如果真言短小，或者完整地觀想其句。如上所說，如連環等，佈置在本尊心上的圓明之中。這兩種，或者字或者句，隨著呼吸出入不間斷。想要念誦時圍繞它。有經典闡明這個意義，如觀映象般分明可見。現在觀字見字，觀印尊（mudra deity）即見之。這是有相。如果修行者見到此真實相時，即不住于有相。然而由於未入無相。如果觀菩提心（bodhicitta），這是一向無相的。此心即是佛（Buddha），佛即是自身。自身即成佛，成佛故一相無異。故名無相。隨謂或者來或者去，隨心而定。世間唸誦以出入息為上。應當知道出世間意念誦，遠離於諸字。從本尊作成一合相。不壞，謂不分為二取。謂分別執著于相。一合相，謂合一是爲了不取著。不壞此相。不壞意色相，像與心不相異。故云不壞。勿異法則，謂教法是這樣的。住于如是法，則誦三落叉（lakh），如前說我所說。多種唸誦，謂遍數、時節、現相、增益等。三落叉是數，數是世間的。出世間落叉，是見三相，謂字、印、本尊。隨便取其中一一合相是也。字、印、尊等身語心等，名見乃至能令持誦者清凈，令一切罪消除。若不凈，更一月等如前也。而今所說唸誦數，謂牒上文也。不應異此法。
【English Translation】 English version Recitation. Seeing the characters clearly and distinctly in the incoming and outgoing breaths is having distinctions. The aforementioned transcendent recitation does not make such distinctions. In mantra, it is distinguished into two types, namely, worldly reciters. They contemplate the conditioned appearances, focusing on each character and phrase. Here, one may choose a single character to contemplate, or a phrase, imagining it on the heart of the deity (Ishta-deva). As explained in detail earlier, this is external recitation. Taking a single character refers to the seed syllable (bija). Or the first character of the mantra. If the mantra is short, one may fully contemplate the phrase. As mentioned above, like a chain, it is arranged within the luminous circle on the heart of the deity. These two types, either character or phrase, follow the incoming and outgoing breaths without interruption. When one wants to recite, one revolves around it. Some sutras clarify this meaning, like seeing a clear image in a mirror. Now, one contemplates the character and sees the character, one contemplates the mudra deity and sees it. This is with form (sakara). If a practitioner sees this true appearance, they will not dwell on the form. However, because they have not yet entered the formless (nirakara). If one contemplates the bodhicitta (awakening mind), it is always formless. This mind is the Buddha, and the Buddha is oneself. Oneself becomes the Buddha, and because one becomes the Buddha, the single appearance is without difference. Therefore, it is called formless. 'Following' means either coming or going, depending on the mind. Worldly recitation considers the incoming and outgoing breaths as supreme. One should know that transcendent mental recitation is far from all characters. From the deity, one creates a unified appearance. 'Not destroying' means not dividing into two to grasp. 'Grasping' means discriminating and clinging to the appearance. 'Unified appearance' means unifying into one in order not to cling. Not destroying this appearance. Not destroying the appearance of intention and form, the image and the mind are not different. Therefore, it is called 'not destroying'. 'Do not deviate from the Dharma' means the teachings are like this. Dwelling in such Dharma, one recites three lakh (hundred thousand), as I said before. Various recitations refer to the number of repetitions, times, manifestations, benefits, etc. Three lakh is a number, and number is worldly. Transcendent lakh is seeing the three appearances, namely, character, mudra, and deity. One may choose any one of them to unify. Character, mudra, deity, etc., body, speech, and mind, etc., are called seeing, and even able to purify the reciter, eliminating all sins. If it is not pure, then another month, etc., as before. And the number of recitations now spoken of refers to the above text. One should not deviate from this Dharma.
則也。是故。今耳聞息出時字出。入時字令隨息出入也。今謂天臺之誦經。是圓頓家數息。是此意也。今以此字一緣與息出入。自然唸唸相續心不散亂。恬然易入三昧也。此為世間唸誦中最上也。又上明尊神者。言此字句唸誦之法。諸尊皆爾。上從佛部下至八部。凡有唸誦。皆當如是作之。其出入息唸誦。亦隨本尊法一一有此行法也。出世間者。當知是意念誦之法。離於文字也。豈撥離前來真言字等。方名離文字耶。不如是也。謂能達字之本性即是圓明。當住本來不生者。即心是也。心之體性圓明清凈。具足眾德而無分別。當觀如是之字也。此字者還即即前來本尊真言之字及句耳。但了知此字從心而生。心既圓明湛寂。從心所生之字。其性亦爾。所云離字聲等者。謂離分別緣念之心及聲想等也。然持誦時有誦有觀。或可觀行或可兼行。或但修觀照也。誦謂如上緣于聲字或出入息等。照謂觀此字之體性也。然初觀時常于有相。若觀種子一字其圓明。初即小作。若具觀句等。即大作圓明狀如連環等。以心觀照令宛然分明。后即從此而觀其性也。本尊一相作不壞取。意不壞形。勿異法則者。本尊即是初觀圓明之字也。次即觀本尊。如上已說。一相者即身口意也。觀本尊心上作此圓明。即是心。其身印等即是身。其真言字等即
是語。今已明見本尊。而觀本尊三事。一相平等如於實相。又觀本尊三事。平等一相即同於我。我之三相。亦復一相平等不異於本尊。此圓明之性不異菩提心。菩提心不異本尊。自他平等也。又所觀字雖不同。然皆是三昧門。若解一字之性相。即解一切字之性相。字即本尊本尊即心。心即法界體性也。是故此阿字。即是不思議字。如阿者。一切亦爾也。如字者。印等亦如是也。於此不思議三相。謂字真言相身印相本尊心相。不遣不立不增益不損減。當作一切平等相觀。而達一切法成一切智。當依此法則。勿異此而作也。此即是三落叉義也。落叉梵音。是相義亦是見義也。我于種種經教中。凡有持誦相應處。多言誦一落叉或三落叉等。或言為除罪障故誦一落叉。極重障者不過三落叉。便得罪業清凈。然此義有餘。今當決之。所謂落叉者是相也。若得三相當是罪得除也。先明身相。謂身體先時粗重今則輕安。乃至或行百里千里。迅疾而往不覺勞倦。速疾異常。先時靜坐系緣。多為小蟲蚊虻等所惱。今悉不生。無復膩垢可惡之相。廣如大品中所說。此是身相也。口相者。隨有所誦。暫發聲時本尊即至。又如大品所說。口發誠言。非人不嬈於他之類。皆是語業凈相也。意亦有殊異相。謂發生無量慧解。如經一月四月分別不盡等
【現代漢語翻譯】 現代漢語譯本： 是的。現在已經清楚地見到了本尊（Ishta-deva，個人崇拜的神）。觀察本尊的三種特質，其一，（本尊的）諸種形象平等一如實相（Tathata，事物的真實面貌）。再觀察本尊的三種特質，平等一如等同於我。我的三種特質，也同樣平等一如，與本尊沒有差別。這種圓滿光明的自性與菩提心（Bodhicitta，覺悟之心）沒有差別，菩提心與本尊沒有差別，自他平等無二。此外，所觀想的字（種子字，Bija）雖然不同，但都是進入三昧（Samadhi，冥想狀態）的法門。如果理解了一個字的自性與現象，就理解了一切字的自性與現象。字即是本尊，本尊即是心，心即是法界（Dharmadhatu，宇宙萬有）的體性。因此，這個阿字（A字，梵文字母），就是不可思議之字。如阿字，一切（諸法）也是如此。如如字（梵文字母），印（手印，Mudra）等也是如此。對於這不可思議的三種特質，即字真言（Mantra）相、身印相、本尊心相，不否定，不建立，不增加，不減少，應當作一切平等之相來觀想，從而通達一切法，成就一切智慧。應當依照這個法則，不要偏離它而行事。這就是三落叉（Laksha，十萬）的意義。落叉是梵語音譯，是相的意思，也是見的意思。我在各種經教中，凡是有持誦相應的處所，多說誦一落叉或三落叉等。或者說爲了消除罪障，誦一落叉，極重的罪障也不過誦三落叉，便能得到罪業清凈。然而這個意義還有未盡之處，現在應當明確它。所謂落叉，是相的意思。如果得到三種相應的征相，罪業就能消除。首先說明身相，即身體先前粗重，現在則輕盈安適，甚至行走百里千里，迅速前往而不覺得勞累，速度異常。先前容易被小蟲蚊虻等所困擾，現在全部不再發生。沒有油膩污垢等令人厭惡的現象，詳細情況如《大品般若經》（Mahaprajnaparamita Sutra）中所說，這就是身相。口相是，無論誦唸什麼，稍微發出聲音時，本尊就會降臨。又如《大品般若經》所說，口中發出誠實之言，非人（指鬼神）不來侵擾，不欺騙他人等等，都是語業清凈之相。意也有特殊的征相，即發生無量的智慧理解，如經過一個月四個月也分辨不完等等。
【English Translation】 English version: Yes. Now I have clearly seen the Ishta-deva (personal deity). Observing the three aspects of the Ishta-deva, firstly, all forms are equal, like unto Tathata (the true nature of things). Furthermore, observing the three aspects of the Ishta-deva, this equality is one and the same as myself. My three aspects are also one and the same, equal and not different from the Ishta-deva. This nature of perfect clarity is no different from Bodhicitta (the mind of enlightenment). Bodhicitta is no different from the Ishta-deva; self and other are equal. Moreover, although the letters (Bija, seed syllables) contemplated are different, they are all gateways to Samadhi (meditative absorption). If one understands the nature and characteristics of one letter, one understands the nature and characteristics of all letters. The letter is the Ishta-deva, the Ishta-deva is the mind, and the mind is the essence of the Dharmadhatu (the realm of all phenomena). Therefore, this 'Ah' letter (the Sanskrit letter A) is the inconceivable letter. As with the 'Ah' letter, so it is with everything (all dharmas). As with the 'Ra' letter (Sanskrit letter), so it is with the Mudras (hand gestures) and so on. Regarding these three inconceivable aspects—the letter-mantra (sacred formula) aspect, the body-mudra aspect, and the Ishta-deva's mind aspect—neither negate, nor establish, neither increase, nor decrease. One should contemplate them as aspects of complete equality, thereby realizing all dharmas and attaining all wisdom. One should follow this principle and not deviate from it. This is the meaning of the three Lakshas (hundred thousand). Laksha is a Sanskrit transliteration, meaning 'aspect' or 'seeing'. In various scriptures and teachings, wherever there is a corresponding practice of recitation, it is often said to recite one Laksha or three Lakshas, etc. Or it is said that to eliminate karmic obstacles, one recites one Laksha; even for extremely heavy obstacles, no more than three Lakshas are recited, and one attains purification of karmic defilements. However, this meaning is incomplete; now I shall clarify it. What is meant by Laksha is 'aspect'. If one attains the three corresponding signs, then karmic defilements are eliminated. First, clarify the body aspect, which means the body, previously heavy and cumbersome, is now light and comfortable. Even walking hundreds or thousands of miles, one proceeds swiftly without feeling fatigue, with extraordinary speed. Previously, one was easily bothered by small insects, mosquitoes, and so on; now, all of that ceases to occur. There are no more greasy, filthy, or repulsive appearances, as described in detail in the Mahaprajnaparamita Sutra (Great Perfection of Wisdom Sutra). This is the body aspect. The mouth aspect is that whenever one recites something, the Ishta-deva immediately appears upon the slightest utterance. Also, as the Mahaprajnaparamita Sutra says, truthful words come from the mouth, non-humans (spirits) do not harass, one does not deceive others, and so on; these are all signs of purification of speech karma. The mind also has special signs, which means that limitless wisdom and understanding arise, such that even after one month or four months, one cannot fully discern them, and so on.
。或先時貪嗜如是如是食味。或不得者身即不安。爾時寂然不復思念。乃至多日不食。恬然得喜悅之味。無餘食想身亦不睏。或先多種種煩惱。今皆凈息。皆是意凈相也。由具此三凈相故。名三落叉。若不爾者。徒口誦遍數。無所益也。既得此三相。當更增修勝行也。或時諸天八部飛行空中。不敢履踐其影。或來敬禮問訊。天諸童子以為給使問其所須。如此是誰得知耶。但誦持者自知而已。此亦罪除凈相也。然上來明離一切相。今說三相。與此云何相應耶。今答此三相以阿字故。此三字即一相。亦非一亦非異。如天臺所解。與此略同。謂一相一切相。非一非一切。即相即無相。即非相非無相。皆是此意也。如是三相。平等住實相。是三落叉義也。身實相是一落叉。除一切身垢。語真言相是二落叉。除一切語垢。意實相是第三落叉。除一切心垢。三垢除已三功德生。即是分證如來功德也。又落叉是垛義是標義。如文殊經中明學射。初雖遠垛。后漸近之。乃至任運中的。首楞嚴三昧亦爾。以是因緣名落叉也。複次身印口真言意本尊。即是三行差別不同。即是三相。即此三相入阿字門故。離於三相一相平等。如是照見。是三落叉義。落叉者見也故云勿異者不得他觀也。複次前云三句義。謂菩提為心種子即因也。大悲為根方便
【現代漢語翻譯】 現代漢語譯本：或者先前貪婪地嗜好這樣那樣的食物味道，如果得不到，身體就會感到不安。這時，內心寂靜，不再思念食物，甚至多日不進食，也能安然獲得喜悅的滋味，沒有對食物的念想，身體也不會感到睏乏。或者先前有種種煩惱，現在都已清凈止息。這些都是意念清凈的表象。因為具備這三種清凈的表象，所以稱為『三落叉』（Trilaksa，三法印）。如果不是這樣，僅僅口頭誦唸經文，是沒有益處的。既然得到了這三種表象，就應當更加精進地修習殊勝的行持。有時，諸天（Deva，天神）八部（守護佛教的天龍八部）在空中飛行，都不敢踩踏你的影子，或者前來恭敬地禮拜問候，天上的童子們也來侍奉，詢問你的需求。這些是誰能夠知道的呢？只有誦持真言的人自己才能知道。這也是罪業消除的清凈表象。然而，前面說明要遠離一切相，現在又說這三種相，這與前面的說法如何相應呢？現在回答說，這三種相因為有『阿』（A，梵文字母，代表空性）字，所以這三個字就是一相，也不是一，也不是異。如同天臺宗所解釋的，與此略微相同，即一相即一切相，非一非一切，即相即無相，即非相即非無相，都是這個意思。像這樣，三種相平等地安住在實相中，這就是三落叉的意義。身實相是一個落叉，去除一切身體的垢染；語真言相是第二個落叉，去除一切語言的垢染；意實相是第三個落叉，去除一切心意的垢染。三種垢染去除之後，三種功德產生，這就是分證如來的功德。另外，落叉是箭靶的意思，是目標的意思。如同《文殊經》（Manjusri Sutra）中說明學習射箭，開始時箭靶很遠，後來逐漸靠近，乃至能夠隨意射中。首楞嚴三昧（Surangama Samadhi）也是這樣。因為這個因緣，所以稱為落叉。再次，身印（Mudra，手印）、口真言（Mantra，咒語）、意本尊（Yidam，本尊）就是三種行持的差別不同，也就是三種相。這三種相進入『阿』字門，所以就離開了三種相，達到一相平等。像這樣照見，就是三落叉的意義。落叉是見到的意思，所以說『勿異』就是不要向外尋求。再次，前面說三句義，即菩提（Bodhi，覺悟）為心種子，這是因；大悲（Maha Karuna，偉大的慈悲）為根本，方便
【English Translation】 English version: Or previously, one greedily craved such and such flavors of food. If one couldn't obtain them, the body would feel uneasy. At that time, the mind is quiet, no longer thinking about food, and even after many days of not eating, one can peacefully obtain the taste of joy, without any thoughts of food, and the body will not feel tired. Or previously, there were various afflictions, but now they are all purified and ceased. These are all manifestations of the purity of mind. Because one possesses these three pure manifestations, it is called 'Trilaksa' (three characteristics). If not, merely reciting scriptures is of no benefit. Since one has obtained these three manifestations, one should further cultivate superior practices. Sometimes, the Devas (gods) and the eight classes (Naga and other supernatural entities who protect Buddhism) fly in the sky, not daring to step on your shadow, or come to respectfully bow and greet you. Heavenly children also come to serve, asking what you need. Who can know these things? Only the one who recites the mantra knows it himself. This is also a pure manifestation of the removal of sins. However, the previous explanation was about being apart from all characteristics, and now we are talking about these three characteristics. How does this correspond to the previous statement? Now, the answer is that these three characteristics, because of the letter 'A' (Sanskrit letter representing emptiness), these three letters are one characteristic, neither one nor different. As explained by the Tiantai school, it is slightly similar to this, that is, one characteristic is all characteristics, neither one nor all, characteristic is non-characteristic, non-characteristic is non-non-characteristic, all of which is this meaning. In this way, the three characteristics equally abide in the true nature, which is the meaning of Trilaksa. The true nature of the body is one Laksa, removing all defilements of the body; the true nature of speech is the second Laksa, removing all defilements of speech; the true nature of mind is the third Laksa, removing all defilements of the mind. After the three defilements are removed, three merits arise, which is the partial realization of the Tathagata's (Buddha's) merits. In addition, Laksa means target, it means aim. As explained in the Manjusri Sutra, when learning archery, the target is far away at first, and then gradually closer, until one can hit it at will. The Surangama Samadhi is also like this. Because of this cause, it is called Laksa. Furthermore, body Mudra (hand gesture), speech Mantra (sacred utterance), and mind Yidam (personal deity) are the differences in the three practices, which are the three characteristics. These three characteristics enter the gate of the letter 'A', so they are separated from the three characteristics, reaching the equality of one characteristic. Seeing in this way is the meaning of Trilaksa. Laksa means seeing, so 'do not differ' means do not seek externally. Furthermore, the previous statement about the meaning of the three phrases, that is, Bodhi (enlightenment) is the seed of the mind, which is the cause; Maha Karuna (great compassion) is the root, skillful means
為究竟。從首至終。皆明此三事。或自顯此三德。或為成他三行。言三落叉者。即與此相應也。謂行者最初先須有菩提心相應。此是一切佛法因也。若不發心。即離於妙因何有進行耶。雖已有心若望路不進。有愿無行何能成就大悲胎藏生一切功德身乎。或雖能進行。以離方便故而有疑心。因疑心故一切不成。亦不得入實相也。是故佛誡諸行人。必須依師而學。不得自專以自利根分別力故。輒尋經文便自行之。隨聞便用。不入漫荼羅。不受三平等戒。不能具解方軌。以不知故。雖發心修行勇猛精進。然以方便差失故。所為不成。故而生疑心。以疑心故。謗毀如來秘密之藏。即是五無間因。趣五無間道。以是因緣。須具三句義不得闕少。是三落叉義也。已此事故。次後品付囑中。復明擇弟子相。文相承躡耳。次是觀囑品。經雖不言其義如是也。
次囑累品第三十一
次佛告大會。即是經文初。云十世界塵數金剛菩薩也。今說經欲了。故加付囑也。汝等應住不放逸者。即是承攝前文。此大乘密教。當如是法相承。若授受失宜。即是專檀自恣而越法則故。云住不放逸也。複次如上三句義。自利利他之行。汝等當住阿字義。秘密教中而為佛事。若不隨此。即是住于放逸也。以差機而授或損彼善根。故經云。有智若聞
【現代漢語翻譯】 現代漢語譯本：爲了達到最終的覺悟。從開始到結束，都要明白這三件事。或者自己顯現這三種功德，或者爲了成就他人這三種修行。所說的『三落叉』，就是與此相應的。意思是修行者最初必須要有與菩提心相應的行為。這是所有佛法的根本原因。如果不發菩提心，就離開了妙因，又怎麼能有修行呢？即使已經發了菩提心，如果望著道路卻不前進，有願望卻沒有行動，又怎麼能成就大悲胎藏所生的一切功德之身呢？或者即使能夠修行，因為離開了方便之法，所以產生疑心。因為疑心的緣故，一切都不能成就，也不能進入實相。因此，佛告誡各位修行者，必須依靠老師學習，不能自作主張，憑藉自己所謂的聰明才智，隨便尋找經文就自己修行，隨便聽到什麼就隨便應用，不進入曼荼羅（Mandala，壇城），不接受三平等戒，不能完全理解方法和規則。因為不瞭解的緣故，即使發了菩提心，修行勇猛精進，但是因為方便之法有偏差，所以所做的事情不能成功，因此產生疑心。因為疑心的緣故，誹謗如來秘密的寶藏，這就是進入五無間地獄的原因，趣向五無間道。因為這個緣故，必須具備三句義，不能缺少。這就是三落叉的含義。因為這個緣故，在後面的付囑品中，又說明了選擇弟子的標準，文義是前後承接的。接下來是觀囑品，經文雖然沒有說，但意義是這樣的。 接下來是囑累品第三十一 接下來佛告訴大眾，也就是經文的開頭，說有十個世界的微塵數那麼多的金剛菩薩（Vajra Bodhisattva）。現在說經快要結束了，所以加以囑託。『你們應當安住于不放逸』，這是承接前面的內容。這個大乘密教，應當這樣依法相承。如果傳授和接受不恰當，就是專斷獨行，放縱自己，超越法則，所以說『安住于不放逸』。再次強調，像上面的三句義，自利利他的行為，你們應當安住在阿字義（A字義）的秘密教中，並且爲了佛事而努力。如果不遵循這些，就是安住在放逸之中。因為傳授對像不合適，或者損害了他的善根，所以經文說，『有智慧的人如果聽到……』
【English Translation】 English version: To attain ultimate enlightenment, from beginning to end, one must understand these three things. Either manifest these three virtues oneself, or strive to accomplish these three practices in others. The so-called 'Three Lakshanas' are corresponding to this. It means that a practitioner must initially have actions corresponding to Bodhicitta (菩提心, the mind of enlightenment). This is the fundamental cause of all Buddha-dharma. If one does not generate Bodhicitta, one is separated from the wonderful cause, so how can there be practice? Even if one has generated Bodhicitta, if one looks at the road but does not advance, having aspiration without action, how can one accomplish the body of all meritorious virtues born from the Womb of Great Compassion (大悲胎藏)? Or even if one is able to practice, because one is separated from skillful means, one develops doubt. Because of doubt, nothing can be accomplished, and one cannot enter the realm of true reality. Therefore, the Buddha admonishes all practitioners to learn from a teacher and not to act on their own, relying on their so-called intelligence, casually searching for scriptures and practicing on their own, applying whatever they hear casually, not entering the Mandala (曼荼羅, sacred cosmic diagram), not receiving the Three Samaya Vows (三平等戒, vows of equality), and not fully understanding the methods and rules. Because of this lack of understanding, even if one generates Bodhicitta and practices with vigor and diligence, because of errors in skillful means, what one does cannot succeed, and therefore doubt arises. Because of doubt, one slanders and destroys the secret treasury of the Tathagata (如來), which is the cause of entering the five uninterrupted hells, heading towards the path of the five uninterrupted hells. For this reason, one must possess the meaning of the three phrases completely, without any deficiency. This is the meaning of the Three Lakshanas. Because of this reason, in the subsequent chapter on entrustment, the criteria for selecting disciples are explained again, with the meaning of the text being connected. Next is the chapter on contemplation and entrustment; although the sutra does not explicitly state it, the meaning is like this. Next is the Thirty-first Chapter on Entrustment Next, the Buddha tells the assembly, which is the beginning of the sutra, saying that there are Vajra Bodhisattvas (金剛菩薩, diamond-like beings of enlightenment) as numerous as the dust particles in ten world systems. Now that the sutra is about to conclude, it is being entrusted. 'You should abide in non-negligence,' which is a continuation of the previous content. This Mahayana (大乘, the Great Vehicle) esoteric teaching should be passed down in this way, according to the Dharma. If the transmission and reception are inappropriate, it is acting arbitrarily and indulging oneself, exceeding the rules, so it says 'abide in non-negligence.' Furthermore, like the three phrases mentioned above, the actions of benefiting oneself and benefiting others, you should abide in the secret teaching of the meaning of the letter A (阿字義), and strive for the sake of Buddha-activities. If you do not follow these, you are abiding in negligence. Because the recipient is not suitable, or their roots of virtue are harmed, therefore the sutra says, 'If a wise person hears...'
即能信解。無智疑悔即為永失。若菩薩不深觀眾生本末因緣種相體性。而率爾傳法。即是為人天怨。是為大放逸行也。故次云。若不知彼根不得授與。根即信等五根利鈍之相也。除我弟子者。謂已依我教而住。心相體信方堪授之。若余世間外道之類。未入正法信心未固。當且於余深法中示教利善。不得輒爾為說也。若菩薩照機。固自由己智力。今為末代傳法人等。更明外跡可傳之相也。前經初明擇弟子相。今又說之。然皆略舉宗。大本中具明也。良晨生者。大本中具明如是宿次如是執曜時節而生。則有如是根性如是相貌。宜即與如是教法。其言甚廣。又一一皆有淺略深秘兩說。今此中但舉其綱目耳。求勝上事。即是發菩提心。唯求如來具足道之行。凡所施為非求餘事。所行廣普妙也。微細者。謂聞一字一句。即能自以智力廣解無量義趣。廣演無僻之類也。思念恩德者。乃至從師聞一句之義。乃至成佛。猶不忘報之。常知恩報恩也。渴仰者。謂心慇勤希求勝法。猶如薩陀波倫之類。乃可為說。歡喜住者。謂聞妙法心喜踴躍遍於身心也。不求彼法者。乃至不受余經一字之類也。次又辯其外相。略說其色。謂青白也。即是非白又非大黑。是吉祥色也。大本廣明。今但舉一隅耳。頭廣。謂如羅雲頂如傘蓋之類。然不太廣又不合
【現代漢語翻譯】 現代漢語譯本 即能信解。沒有智慧的人如果懷疑後悔，就永遠失去了機會。如果菩薩不深入觀察眾生的根本、末節、因緣、種類、相貌和體性，就輕率地傳法，這就是成為人天的怨敵，這是極大的放逸行為。所以接著說，如果不瞭解對方的根器，就不能傳授佛法。這裡的『根』指的是信等五根（信根、精進根、念根、定根、慧根）的銳利和遲鈍的狀況。『除我弟子者』，指的是已經依從我的教導而住，內心真正信服的人，才能夠傳授佛法。如果是世間外道之類，還沒有進入正法，信心還不穩固，應當先在其他的深奧佛法中引導教化，使他們行善得利，不能隨便為他們講說。如果菩薩能夠照察根機，當然可以憑藉自己的智慧來決定。現在爲了末法時代傳法的人，進一步說明可以傳法的外在跡象。前面經文中最初說明選擇弟子的相貌，現在又說了一遍，但都是簡略地舉出要點，詳細的內容在大本（指《大般涅槃經》）中有詳細說明。『良晨生者』，大本中詳細說明了在這樣的星宿次序、這樣的執曜時節出生的人，就有這樣的根性、這樣的相貌，就應該給予這樣的教法，內容非常廣泛。而且每一項都有淺顯和深奧兩種說法。現在這裡只是舉出其中的綱要而已。『求勝上事』，就是發菩提心，只求如來圓滿具足的道行，一切所作所為都不是爲了追求其他的事情，所行持的廣大而普遍，非常微妙。『微細者』，指的是聽到一個字一句，就能憑藉自己的智慧廣泛地理解無量的意義和趣味，廣泛地演說而沒有偏頗的人。『思念恩德者』，指的是乃至從師父那裡聽到一句的道理，乃至成佛，都不忘記報答師恩，常常知道感恩報恩的人。『渴仰者』，指的是內心慇勤地希望求得殊勝的佛法，就像薩陀波倫（Sadāprarudita，常啼菩薩）那樣的人，才可以為他們講說。『歡喜住者』，指的是聽到妙法內心歡喜踴躍，遍佈身心的人。『不求彼法者』，指的是乃至不接受其他經典的一個字的人。接著又辨別他們的外貌，簡略地說他們的臉色，指的是青白色，也就是非白色又非大黑色，是吉祥的顏色。大本中詳細說明，現在只是舉出一個方面而已。『頭廣』，指的是像羅睺羅（Rāhula，佛陀的兒子）的頭頂像傘蓋一樣，但又不是太廣，也不是太窄。
【English Translation】 English version They can then believe and understand. Those without wisdom who doubt and regret will lose the opportunity forever. If a Bodhisattva does not deeply observe the roots, ends, causes, conditions, types, appearances, and nature of sentient beings, and hastily transmits the Dharma, they become an enemy of humans and devas, and this is a great act of negligence. Therefore, it is said next, 'If one does not know their roots, one should not impart the Dharma.' Here, 'roots' refers to the sharpness and dullness of the five roots (faith, vigor, mindfulness, concentration, and wisdom). 'Except for my disciples' refers to those who already abide by my teachings and whose hearts truly believe; only they are qualified to receive the Dharma. As for worldly non-Buddhists who have not yet entered the true Dharma and whose faith is not yet firm, one should first guide and teach them in other profound Dharmas, enabling them to do good and benefit. One should not casually preach to them. If a Bodhisattva can discern the capacity of others, they can certainly decide based on their own wisdom. Now, for those who transmit the Dharma in the future, further clarification is given regarding the external signs of those who can receive the Dharma. The previous sutra initially explained the appearance of choosing disciples, and it is mentioned again now, but only the key points are briefly mentioned. Detailed content is fully explained in the Great Treatise (referring to the Mahāparinirvāṇa Sūtra). 'Born in an auspicious time' is explained in detail in the Great Treatise, stating that those born under such and such a constellation sequence and such and such a planetary conjunction have such and such roots and such and such appearances, and should be given such and such teachings. The content is very extensive. Moreover, each item has both shallow and profound explanations. Here, only the outlines are mentioned. 'Seeking superior matters' means generating Bodhicitta, seeking only the complete and perfect path of the Tathagata, and not seeking anything else in all actions. What is practiced is vast and universal, and very subtle. 'Subtle' refers to those who, upon hearing a single word or phrase, can extensively understand limitless meanings and interests with their own wisdom, and extensively expound without bias. 'Thinking of kindness' refers to those who, even after hearing a single principle from their teacher, will not forget to repay their kindness even after becoming a Buddha, and always know to be grateful and repay kindness. 'Yearning' refers to those who earnestly desire to seek the supreme Dharma, like Sadāprarudita (the Ever-Weeping Bodhisattva), and only they can be preached to. 'Abiding in joy' refers to those who, upon hearing the wonderful Dharma, feel joy and elation throughout their body and mind. 'Not seeking other Dharmas' refers to those who do not even accept a single word from other scriptures. Next, their external appearance is distinguished, briefly describing their complexion as bluish-white, which is neither white nor very black, but an auspicious color. The Great Treatise explains in detail, but only one aspect is mentioned here. 'Broad head' refers to a head like Rāhula's (Buddha's son), with a crown like an umbrella, but not too broad or too narrow.
小。要直豐纖得中而相具也。高頸。謂頸不太長又不太短。以要言之修直得中而不過甚也。額廣而嚴。亦謂極理太廣。又須具足端嚴之相也。鼻修者。謂非太隆高非太卑平。當如金鋌之類也。略說身心堪為道器之相。如是之人乃堪傳習也。彼具相者。謂佛子。如是人當與之。慇勤攝受教之也。瑜伽論十地中說也。又勸囑必是堪繼傳者。當勤教授之勿令失時也。時金剛手等具大德者(即是上來會眾也)時彼聽眾聞說是者。于諸本尊所說之教。我頂戴受持得已。謂已如受王教奉行流佈。當作供養。時眾重起禮佛。為法久住故請佛加持也。問佛所說頂受奉持。為一切智作禮而請如來加護。所以者何。佛已付囑如是秘藏。以荷重任行如來事其職不輕。然此妙法。如來在世猶多怨疾。何況末代惡世之中。然我等已發誠愿。要令如是之經廣行流佈也。是故請佛以自在神力。加護我等令所愿得成也。法眼道久住世遍一切者。即是弘經之愿。以佛加持愿令此法眼久行於世也。此是開佛知見之大慧道。一切諸佛所行之路。故云法眼道也。當令此道久住於世窮眾生際。又橫遍世界無不流通也。即是上行等云。隨佛有跡之處我皆誓傳此法。此本問弘經之意也。時佛受彼請故。即以真言而加持此法。如經中說也(未說句義更問)時諸上首菩薩等
【現代漢語翻譯】 現代漢語譯本 小。要直、豐纖得中而相具也。這是說身形要端正，豐滿和纖細適中，具備好的相貌。高頸。是指脖子的長短適中，不太長也不太短。總而言之，就是要修長端正，恰到好處，不要過分。額廣而嚴。也是說額頭要寬闊，同時具備端莊嚴肅的相貌。鼻修者。是指鼻子既不太高聳，也不太平塌，應當像金錠一樣。簡略地說，具備以上身心條件的人，堪為修道的法器，這樣的人才能夠傳習佛法。彼具相者。指的是佛弟子。對於這樣的人，應當慇勤地接納和教導他們。《瑜伽師地論》十地品中這樣說。又勸誡說，一定要是堪能繼承佛法的人，應當勤奮地教授他們，不要錯過時機。時金剛手等具大德者(即是上來會眾也)。當時聽眾聽到這些話，對於諸本尊所說的教法，我等頂戴受持。謂已如受王教奉行流佈。當作供養。時眾重起禮佛。爲了佛法長久住世，所以祈請佛陀加持。問：佛所說的教法，我等頂戴受持，爲了一切智慧而向佛作禮，並且祈請如來加護。這是為什麼呢？因為佛已經付囑了這樣的秘藏，以荷重任行如來事，其職責不輕。然而此妙法，如來在世猶多怨疾，何況末代惡世之中。然而我等已發誠愿，要令如是之經廣行流佈也。所以祈請佛以自在神力，加護我等，令所愿得成。法眼道久住世遍一切者。即是弘揚佛經的願望，以佛的加持，愿令此法眼長久地行於世間。此是開佛知見之大慧道。一切諸佛所行之路，故云法眼道也。應當令此道長久住世，直到眾生窮盡之時，又橫遍世界，無不流通。即是上行等云。隨佛有跡之處我皆誓傳此法。此本問弘經之意也。當時佛接受了他們的請求，就用真言來加持此法，如經中所說(未說句義更問)。當時諸上首菩薩等
【English Translation】 English version Small. The body should be straight, with a balanced fullness and slenderness, possessing good features. 'High neck' means the neck is neither too long nor too short. In short, it should be elongated, straight, and moderate, without being excessive. 'Broad and dignified forehead' means the forehead should be wide and also possess a dignified and solemn appearance. 'Refined nose' means the nose should be neither too prominent nor too flat; it should be like a gold ingot. Briefly speaking, those with such physical and mental qualities are suitable vessels for the path, capable of learning and transmitting the Dharma. 'Those with good features' refers to disciples of the Buddha. To such people, one should diligently receive and teach them. This is stated in the Ten Grounds chapter of the Yogācārabhūmi-śāstra (瑜伽師地論). Furthermore, it is advised that only those capable of inheriting the Dharma should be diligently taught, without delay. At that time, Vajrapani (金剛手) and other great virtuous ones (i.e., the assembly present) heard these words. Regarding the teachings spoken by the various deities, 'I respectfully receive and uphold them, as if receiving a royal decree to be carried out and spread, and offer them as a tribute.' Then, the assembly rose again to prostrate before the Buddha, praying for the Dharma to abide long in the world, and requesting the Buddha's blessing. Question: 'We respectfully receive and uphold the teachings spoken by the Buddha, pay homage to the Buddha for the sake of all wisdom, and request the Tathagata's (如來) blessing. Why is this so? Because the Buddha has entrusted us with such a secret treasure, with the heavy responsibility of carrying out the Buddha's work, a duty that is not light. However, even when the Tathagata was alive, this wonderful Dharma faced much resentment and animosity, let alone in the degenerate age of the future. Nevertheless, we have made a sincere vow to widely propagate such scriptures.' Therefore, we pray to the Buddha to bless us with his divine power, so that our wishes may be fulfilled. 'The Dharma-eye path abiding long in the world, pervading all' refers to the aspiration to propagate the scriptures. With the Buddha's blessing, may this Dharma-eye (法眼) long abide in the world. This is the path of great wisdom that opens the Buddha's knowledge and vision, the path walked by all Buddhas, hence it is called the Dharma-eye path. May this path long abide in the world, until the end of all beings, and may it spread horizontally throughout the world without obstruction. This is what is meant by 'Wherever the Buddha's footprints are, I vow to transmit this Dharma.' This originally asks about the intention to propagate the scriptures. At that time, the Buddha, accepting their request, blessed this Dharma with a mantra, as stated in the scripture (further questions about the meaning of the verses were not mentioned). At that time, the chief Bodhisattvas (菩薩) and others...
。聞佛說已頂戴受持。已廣說摩訶毗盧遮那成菩提加持神變經竟。問前三句。一者菩提心為種子。二者大悲為根。三方便為后。今就大悲藏漫荼羅說之。為以中臺為菩提心。次八葉為大悲。外三院為方便也。答云此有二種。若有修行者因中說之。有如來之果地說之也。且如最外院八部等世天。即是前八心中從初解守齋已去。乃至受用果等也。然有善根開發與正道相應。即是大悲胎藏花臺之因也。如來以方便力而引導之。乃至令成就世間八心以來。即是外院之位。次漸漸向里。及二乘亦在此內。次又知有勝法無上心。稍進引入第二第三。皆是大悲句也。次成佛果入中胎。即是方便句也。然此八葉及中胎五佛四菩薩。豈異身乎。即一毗盧遮那耳。為欲分別如來內證之德表示于外故。於一法界中。作八葉分別說耳。且如四菩薩東南。普賢者何也。普賢者是菩提心也。若無此妙因。終不能至無上大果。故最初得名。次文殊師利者大智慧也。先發凈菩提心。如普賢觀經次第。乃至毗盧遮那遍一切處。常樂我凈波羅蜜等之所攝成。皆是凈菩提心也。次即說第一義空。我心自空善惡無主。觀心無心法不住法等。即妙慧也。以此第一義空之妙慧。凈彼遍一切處凈菩提心。平等慧利刃。斷無始無明根。即入菩薩正位。故雖有菩提心而無慧
【現代漢語翻譯】 現代漢語譯本 聽聞佛陀的說法后，他們都頂戴受持。已經廣泛地宣說了《摩訶毗盧遮那成菩提加持神變經》。現在問關於前面三句話的含義：第一句是『菩提心為種子』，第二句是『大悲為根』，第三句是『方便為后』。現在就大悲藏曼荼羅來解釋它們，是否可以理解為以中臺代表菩提心，其次的八葉代表大悲，外面的三院代表方便呢？ 回答說：『這有二種解釋。一種是修行者在因地上的解釋，一種是如來在果地上的解釋。』例如最外院的八部等世間天，就是前面八心中的從最初的解守齋開始，乃至受用果等。然而，如果有善根開發，與正道相應，這就是大悲胎藏花臺的因。如來以方便力來引導他們，乃至讓他們成就世間八心以來，這就是外院的位置。然後漸漸向里，二乘也在此內。其次，又知道有殊勝法和無上心，稍微引入第二第三院，這些都是大悲句的含義。最終成就佛果，進入中胎，這就是方便句的含義。 然而，這八葉以及中胎的五佛四菩薩，難道是不同的身嗎？他們就是一體的毗盧遮那佛啊。爲了分別如來內證的功德，並將其表示于外，所以在同一法界中，才作八葉的分別解說。例如，四菩薩中的東南方的普賢菩薩代表什麼呢？普賢菩薩代表菩提心。如果沒有這個妙因，最終不能達到無上大果，所以最初得名。其次，文殊師利菩薩代表大智慧。首先發起清凈的菩提心，如《普賢觀經》的次第，乃至毗盧遮那遍一切處，常樂我凈波羅蜜等所攝成，都是清凈的菩提心。其次，就說第一義空，我的心自身空寂，善惡沒有主宰，觀心無心，法不住法等，這就是妙慧。用這第一義空的妙慧，來清凈那遍一切處的清凈菩提心，用平等慧的利刃，斬斷無始以來的無明之根，就進入菩薩的正位。所以，即使有菩提心而沒有智慧
【English Translation】 English version Having heard the Buddha's teachings, they respectfully accepted and upheld them. The Mahavairocana Sutra (Mahavairocana Abhisambodhi Tantra) on becoming enlightened through the blessings and miraculous powers has been extensively expounded. Now, regarding the meaning of the previous three phrases: the first is 'Bodhi-mind (Bodhicitta) as the seed,' the second is 'Great compassion (Mahakaruna) as the root,' and the third is 'Skillful means (Upaya) as the end.' Now, concerning the Garbhadhatu Mandala (Womb Realm Mandala), can it be understood that the central platform represents the Bodhi-mind, the surrounding eight petals represent great compassion, and the outer three courts represent skillful means? The answer is: 'There are two interpretations. One is the interpretation from the perspective of practitioners on the causal ground, and the other is the interpretation from the perspective of the Tathagata (Thus Come One) on the resultant ground.' For example, the Devas (gods) of the eight classes in the outermost court are the initial eight minds, starting from the initial observance of precepts, up to the enjoyment of the fruits. However, if there is the development of good roots that correspond to the right path, this is the cause of the lotus platform of the Garbhadhatu (Womb Realm). The Tathagata guides them with the power of skillful means, until they accomplish the eight worldly minds, which is the position of the outer court. Then, gradually moving inward, the Sravakas (Voice Hearers) and Pratyekabuddhas (Solitary Realizers) are also within this. Furthermore, knowing that there are superior Dharmas (teachings) and the unsurpassed mind, slightly introducing them into the second and third courts, these are all the meaning of the great compassion phrase. Finally, accomplishing Buddhahood and entering the central womb, this is the meaning of the skillful means phrase. However, are these eight petals and the five Buddhas and four Bodhisattvas in the central womb different bodies? They are all one Vairocana Buddha. In order to distinguish the virtues of the Tathagata's inner realization and express them outwardly, the eight petals are described separately within the same Dharmadhatu (Realm of Reality). For example, what does Samantabhadra Bodhisattva (Universal Virtue Bodhisattva) in the southeast of the four Bodhisattvas represent? Samantabhadra Bodhisattva represents the Bodhi-mind. Without this wonderful cause, one cannot ultimately attain the unsurpassed great fruit, so it is named first. Secondly, Manjushri Bodhisattva (Gentle Glory Bodhisattva) represents great wisdom. First, generate the pure Bodhi-mind, like the order in the Samantabhadra Contemplation Sutra, until Vairocana pervades all places, and is encompassed by the Paramitas (perfections) of eternity, bliss, self, and purity, all of which are the pure Bodhi-mind. Secondly, speak of the first principle of emptiness, my mind is empty of itself, good and evil have no master, contemplating the mind as no-mind, Dharma does not abide in Dharma, etc., this is wonderful wisdom. Use this wonderful wisdom of the first principle of emptiness to purify that pure Bodhi-mind that pervades all places, use the sharp blade of equal wisdom to cut off the root of beginningless ignorance, and then enter the correct position of a Bodhisattva. Therefore, even if there is Bodhi-mind without wisdom
行。即不可成果。故次明文殊也。次西北方彌勒。即是大慈大悲。俱是第二句中之義也。以此大悲藏。增長成就妙菩提樹枝條花葉。故次說彌勒也。若慧而無悲。則方便不具。則不得成菩提。不能具六度攝眾生也。次東北觀音。即是證也。證謂行愿成滿。得入此花臺三昧也。若就未成果時觀之。此則差次淺深。今以如來平等慧觀。從因至果。但是如來一身一智行耳。是故八葉皆是大日如來一體也。若如來但住自證之法。則不能度人。何以故。此處微妙寂絕出過心量。說何示人耶。故漸次流出漸入第一院。次至第二院。次至第三院。雖作如此流出。亦不離普門之身。其八部之眾。皆是普現色身之境界也。若就情機而說。則三重壇。從深令至淺。乃至世天真言義淺。但是應身道。方便未究竟也。若開實性。即世天真言與大日如來。何相異耶。從如來。則從深至淺從內漸外。而成三重壇。從眾生。則從淺至深從外漸內。而成三重壇也。又如字義。即是此之次第也。初阿字在東方。如梵音阿字即有動首之義。以順世間法諸方中東為上故。喻菩提心最是萬行之初也。其名曰寶幢佛。次即是阿(平)字是行也。若但有菩提心。而不具修萬行。終不成果。與前四菩薩義不殊。其佛即是花開敷也。次即暗字三菩提也。以萬行故成正等覺
【現代漢語翻譯】 現代漢語譯本： 不行。也就是說不能成就佛果。所以接下來闡明文殊菩薩的意義。然後是西北方的彌勒菩薩，代表大慈大悲，都屬於第二句（『大悲為根』）中的含義。憑藉這大悲藏，增長成就妙菩提樹的枝條花葉，所以接下來闡述彌勒菩薩的意義。如果只有智慧而沒有慈悲，那麼方便法門就不完備，就不能成就菩提，也不能完備六度來攝受眾生。接下來是東北方的觀音菩薩，代表證悟。證悟是指行愿圓滿，得以進入這華臺三昧。如果從尚未成就佛果的角度來看，這就有次第深淺的差別。現在以如來的平等智慧來看，從因到果，都只是如來一身一智的行持而已。所以八葉蓮花都是大日如來一體的顯現。如果如來只是安住于自證之法，就不能度化眾生。為什麼呢？因為這境界微妙寂靜，超出心識的度量，說什麼來開示他人呢？所以逐漸流出，逐漸進入第一院，然後到第二院，再到第三院。雖然作出這樣的流出，也不離開普門示現之身。其中的八部眾，都是普現色身的境界。如果就眾生的根機來說，那麼三重壇，是從深到淺，乃至世間天神的真言意義淺顯，但這只是應化身之道，方便法門尚未究竟。如果開顯實相，那麼世間天神的真言與大日如來，有什麼差別呢？從如來的角度來看，就是從深到淺，從內到外，而成就三重壇。從眾生的角度來看，就是從淺到深，從外到內，而成就三重壇。又如『字義』，就是這樣的次第。最初的『阿』字在東方，如梵音『阿』字就有動首的含義，因為順應世間法，諸方之中以東方為上，比喻菩提心是最為萬行之初。其名號為寶幢佛（Ratnaketu）。其次是『阿』(平聲)字，代表修行。如果只有菩提心，而不具備修習萬行，終究不能成就佛果，與前面的四菩薩的意義沒有差別。其佛就是花開敷。其次是『暗』字，代表三菩提。因為通過萬行才能成就正等覺（Sammasambuddha）。
【English Translation】 English version: It will not result in Buddhahood. Therefore, the meaning of Manjushri (Manjusri) is explained next. Then, Maitreya (Maitreya) in the northwest represents great compassion, which belongs to the meaning of the second sentence ('Great compassion is the root'). Relying on this great treasury of compassion, the branches, flowers, and leaves of the wonderful Bodhi tree are grown and accomplished, so the meaning of Maitreya is explained next. If there is only wisdom without compassion, then the expedient means are not complete, and one cannot achieve Bodhi, nor can one complete the six perfections to gather sentient beings. Next is Avalokiteshvara (Avalokitesvara) in the northeast, representing realization. Realization means that the vows of practice are fulfilled, and one can enter this Samadhi of the Flower Platform. If viewed from the perspective of not yet achieving Buddhahood, then there are differences in the depth of the order. Now, from the perspective of the Tathagata's (Tathagata) equal wisdom, from cause to effect, it is only the practice of the Tathagata's one body and one wisdom. Therefore, the eight petals of the lotus are all manifestations of the one body of Mahavairocana (Mahavairocana). If the Tathagata only dwells in the Dharma of self-realization, then he cannot liberate sentient beings. Why? Because this realm is subtle and silent, exceeding the measure of consciousness, what can be said to enlighten others? Therefore, it gradually flows out, gradually entering the first court, then to the second court, and then to the third court. Although such outflow is made, it does not depart from the body of universal manifestation. The eight classes of beings within it are all realms of the universally manifested body. If speaking from the perspective of sentient beings' capacities, then the triple mandala is from deep to shallow, even the mantras of worldly deities have shallow meanings, but this is only the path of the manifested body, and the expedient means are not yet ultimate. If the true nature is revealed, then what is the difference between the mantras of worldly deities and Mahavairocana? From the perspective of the Tathagata, it is from deep to shallow, from inside to outside, and the triple mandala is accomplished. From the perspective of sentient beings, it is from shallow to deep, from outside to inside, and the triple mandala is accomplished. Moreover, the meaning of the syllable 'A' is such an order. The initial syllable 'A' is in the east, like the Sanskrit syllable 'A' which has the meaning of initiating movement, because in accordance with worldly Dharma, among all directions, the east is superior, symbolizing that the Bodhi mind is the beginning of all practices. Its name is Ratnaketu (寶幢佛). Next is the syllable 'Ā' (平聲), representing practice. If there is only Bodhi mind without cultivating myriad practices, one will ultimately not achieve Buddhahood, which is no different from the meaning of the previous four Bodhisattvas. That Buddha is the flower blooming. Next is the syllable 'Am', representing the three Bodhis (三菩提). Because through myriad practices, one can achieve perfect enlightenment (Sammasambuddha).
。其佛名阿彌陀。即西方也。次鼓音即是大涅槃。其惡字是正等覺之果。果故次說也。次即入中惡(長聲)字。是方便也。此是毗盧遮那佛本地之身花臺之體。超八葉絕方所。非有心之境界。唯佛與佛乃能知之。爲念本誓開示大悲藏。普引眾生入佛慧故。復以加持神力。普現身口意。遍滿生死中。當知此即是方便也。若離方便。如來本地尚不可說。何況以示人耶。不可為諸上首等菩薩說。何況流入生死中耶。以此方便同於大空。而現眾像。當知一切大會漫荼羅。皆是一身無別身也。即是普門身。即是法界身。即是金剛界身也。又菩提黃色。是金剛性次行赤。是火義。即同文殊之義。萬行以妙慧為導。不得離慧而有作也。次成菩提白色。即是圓明究極之義。又是水義。如我昔所愿。今已滿足。化一切眾生。皆令入佛道。為是事故。是起大悲故也。次即是大涅槃跡極返本。眾生有緣之薪盡則如來方便之火息。故涅槃也。佛日已隱於涅槃山。故色黑也。中心空。具一切色。即是加持世界漫荼羅。普門之會。畢竟清凈無所不有也。其百字輪。所以從外向內。亦是此義。如中臺者。一切本尊亦如此說。如金剛手種子va 字。嚩即成五事。嚩是菩提心。vā 是行。vaṃ 是三菩提vaḥ 是涅槃vāḥ 是方便。所以云方便
【現代漢語翻譯】 現代漢語譯本： 其佛名為阿彌陀（Amitabha，意為無量光）。即指西方極樂世界。接下來，『鼓音』代表大涅槃（Mahaparinirvana，意為完全的寂滅）。其中的『惡』字代表正等覺（Sammasambuddha，意為完全覺悟的佛陀）之果。因為是果，所以接著說。然後是『入中惡』（長音）字，代表方便（Upaya，意為善巧的方法）。這代表毗盧遮那佛（Vairocana，意為光明遍照）本地之身的花臺之體，超越八葉蓮花，絕對方所，不是有心之境界，只有佛與佛才能知曉。爲了憶念本誓，開示大悲藏，普遍引導眾生進入佛的智慧，再次以加持神力，普遍顯現身口意，遍滿生死之中。應當知道這就是方便。如果離開方便，如來的本地尚且不可說，何況用來開示他人呢？不可為諸上首等菩薩說，何況流入生死之中呢？以此方便如同大空，而顯現各種形象。應當知道一切大會曼荼羅（Mandala，意為壇場），都是一身，沒有別的身，即是普門身，即是法界身，即是金剛界身。 又菩提（Bodhi，意為覺悟）的黃色，是金剛（Vajra，意為堅固）的性質，其次是紅色，是火的意義，如同文殊（Manjusri，意為妙吉祥）的意義。萬行以妙慧為引導，不能離開智慧而有所作為。其次是成就菩提的白色，即是圓明究極的意義，又是水的意義。如我昔日的願望，現在已經滿足，化度一切眾生，都令他們進入佛道。因為這個緣故，是發起大悲心。其次是大涅槃的跡象，是返回本源。眾生有緣的薪柴燃盡，則如來方便的火焰熄滅，所以是涅槃。佛日已經隱沒于涅槃山，所以顏色是黑色。中心是空，具足一切色，即是加持世界曼荼羅，普門之會，畢竟清凈，無所不有。其百字輪，所以從外向內，也是這個意義。如同中臺，一切本尊也如此說。如金剛手（Vajrapani，意為執金剛）種子字va，嚩即成就五事。嚩是菩提心，vā 是行，vaṃ 是三菩提，vaḥ 是涅槃，vāḥ 是方便。所以說方便。
【English Translation】 English version: The name of that Buddha is Amitabha (meaning 'Infinite Light'). That is the Western Pure Land. Next, 'drum sound' represents the Great Nirvana (Mahaparinirvana, meaning 'complete extinction'). The syllable 'a' within it represents the fruit of Sammasambuddha (meaning 'perfectly enlightened Buddha'). Because it is the fruit, it is mentioned next. Then comes the syllable 'entering the middle a' (elongated sound), which represents Upaya (meaning 'skillful means'). This represents the body of the flower platform of Vairocana Buddha (meaning 'the Buddha who illuminates everywhere') in his original state, surpassing the eight-petaled lotus, beyond all directions, not a realm of the conscious mind. Only Buddhas can know it. In order to remember the original vow, to reveal the Great Treasury of Compassion, and to universally guide sentient beings into the wisdom of the Buddha, again, with the power of blessing, universally manifesting body, speech, and mind, pervading the cycle of birth and death. It should be known that this is Upaya. If one departs from Upaya, the original state of the Tathagata (meaning 'Thus Come One') cannot even be spoken of, let alone used to instruct others. It cannot be spoken to the chief Bodhisattvas, let alone those who are flowing in the cycle of birth and death. This Upaya is like the great void, yet manifests various forms. It should be known that all the assemblies of the Mandala (meaning 'sacred circle') are one body, without separate bodies. It is the Universal Gate Body, the Dharma Realm Body, and the Vajra Realm Body. Furthermore, the yellow color of Bodhi (meaning 'enlightenment') is the nature of Vajra (meaning 'diamond'), followed by red, which is the meaning of fire, like the meaning of Manjusri (meaning 'Gentle Glory'). All practices are guided by subtle wisdom; one cannot act without wisdom. Next is the white color of achieving Bodhi, which is the meaning of perfect and ultimate enlightenment, and also the meaning of water. As my past vows have now been fulfilled, I will transform all sentient beings and lead them all into the Buddha's path. For this reason, it is to arouse great compassion. Next is the sign of Great Nirvana, which is returning to the origin. When the firewood of sentient beings' karmic connections is exhausted, the flame of the Tathagata's skillful means will be extinguished, hence Nirvana. The sun of the Buddha has already hidden in the Nirvana mountain, so the color is black. The center is empty, possessing all colors, which is the Mandala of the blessed world, the assembly of the Universal Gate, ultimately pure and all-encompassing. The hundred-syllable wheel, which goes from the outside inward, also has this meaning. Like the central platform, all the principal deities are spoken of in this way. For example, the seed syllable va of Vajrapani (meaning 'Vajra-bearing Hand'), va accomplishes five things. va is the Bodhi mind, vā is practice, vaṃ is the three Bodhis, vaḥ is Nirvana, and vāḥ is skillful means. Therefore, it is said to be skillful means.
為后。是此義也。如蓮花尊亦有五事sa 娑是菩提心sā 是行saṃ 是成菩提saḥ 是涅槃sāḥ 是方便。如文殊以ma 字為種子。亦有五義ma 菩提心mā 行maṃ 成菩提maḥ 涅槃māḥ 方便。餘一切尊種子字。皆亦如是廣說。以是義故。金剛手者即是大日如來。觀世音者亦是大日如來。文殊師利者亦是大日如來。乃至鬼神八部一一亦有此義。亦即是成大日如來。體雖是一。而義各異。所以瑜伽中雲。毗盧遮那言我即是文殊觀音等。我即是天即是人。即是鬼神即是龍鳥。如是等無不即是者。由此義也。又云。此大悲藏本尊位次等及形色各殊。為未深入瑜伽者初學之時。不正觀本尊故。佛以方便示此。令心有所緣耳。及觀成時。以法力所加故。自然恒與佛會相應。設不作念猶自明瞭。況加觀耶。如是時。自然真見漫荼羅也。此地者。即是凈菩提心是。已上所表。皆是大日如來法身妙莊嚴之相也。又觀音文殊普賢彌勒。已在八葉中。即大日如來大法身也。為度人故漸出於外。故次圖中復有文殊觀音等。以類可解也。又云。如八葉中。普賢是菩提心。文殊是慧。彌勒是悲。此菩提心即是大日如來。而有菩提心也。大慧即是大日如來。不離此大日如來別有慧也。悲即是大日如來。不離於大日如來別
【現代漢語翻譯】 現代漢語譯本： 這是這個意思。例如，蓮花尊也有五種含義：sa（娑）是菩提心（bodhicitta，覺悟之心），sā 是行（caryā，行為），saṃ 是成就菩提（sambodhi，完全覺悟），saḥ 是涅槃（nirvāṇa，解脫），sāḥ 是方便（upāya，善巧方法）。例如，文殊菩薩（Mañjuśrī）以 ma 字為種子字（bīja，種子音節），也有五種含義：ma 是菩提心，mā 是行，maṃ 是成就菩提，maḥ 是涅槃，māḥ 是方便。其餘一切本尊的種子字，都可以這樣廣泛解釋。因為這個緣故，金剛手菩薩（Vajrapāṇi）就是大日如來（Mahāvairocana），觀世音菩薩（Avalokiteśvara）也是大日如來，文殊師利菩薩也是大日如來，乃至鬼神八部（deva, nāga, yakṣa, gandharva, asura, garuḍa, kinnara, mahoraga，天龍八部）一一也都有這個含義，也就是成就大日如來。體性雖然是一個，而含義各有不同。所以瑜伽（yoga，相應）中說：『毗盧遮那佛（Vairocana）說我就是文殊、觀音等，我就是天，就是人，就是鬼神，就是龍鳥。』像這樣沒有不是的，就是這個道理。又說：『這大悲藏（mahākaruṇāgarbha，大悲胎藏界曼荼羅）的本尊位次等以及形色各不相同，是爲了未深入瑜伽的初學者，在初學的時候，不能正確觀想本尊的緣故，佛以方便示現這些，讓心有所依靠罷了。』以及觀想成就時，因為法力所加持的緣故，自然恒常與佛相應。即使不作意念，仍然自然明瞭，何況加以觀想呢？在這樣的時刻，自然真見曼荼羅（maṇḍala，壇城）了。這地，就是清凈菩提心。以上所表達的，都是大日如來法身（dharmakāya，法身）的微妙莊嚴之相。又觀音、文殊、普賢（Samantabhadra）、彌勒（Maitreya），已經在八葉蓮花中，就是大日如來的大法身。爲了度化眾生的緣故，逐漸顯現在外。所以次圖中又有文殊、觀音等，可以依此類推理解。又說：『如八葉蓮花中，普賢是菩提心，文殊是智慧，彌勒是悲。』這菩提心就是大日如來，而有菩提心。大智慧就是大日如來，不離開這大日如來另外有智慧。悲就是大日如來，不離開于大日如來另外有悲。
【English Translation】 English version: This is the meaning. For example, the Lotus Honored One also has five meanings: sa (娑) is bodhicitta (菩提心, the mind of enlightenment), sā is caryā (行, conduct), saṃ is the accomplishment of sambodhi (成菩提, complete enlightenment), saḥ is nirvāṇa (涅槃, liberation), and sāḥ is upāya (方便, skillful means). For example, Mañjuśrī (文殊) uses the syllable ma as the seed syllable (bīja, 種子音節), which also has five meanings: ma is bodhicitta, mā is caryā, maṃ is the accomplishment of sambodhi, maḥ is nirvāṇa, and māḥ is upāya. The seed syllables of all other honored ones can also be explained extensively in this way. Because of this reason, Vajrapāṇi (金剛手) is Mahāvairocana (大日如來), Avalokiteśvara (觀世音) is also Mahāvairocana, Mañjuśrī is also Mahāvairocana, and even the eight classes of beings (deva, nāga, yakṣa, gandharva, asura, garuḍa, kinnara, mahoraga, 鬼神八部) each have this meaning, which is the accomplishment of Mahāvairocana. Although the essence is one, the meanings are different. Therefore, it is said in yoga (瑜伽, union): 'Vairocana (毗盧遮那) says that I am Mañjuśrī, Avalokiteśvara, etc. I am deva, I am human, I am ghost, I am dragon, I am bird.' Like this, there is nothing that is not, and this is the reason. It is also said: 'The positions and forms of the honored ones in this Great Compassion Treasury (mahākaruṇāgarbha, 大悲胎藏界曼荼羅) are different. This is because beginners who have not deeply entered yoga cannot correctly visualize the honored ones at the beginning of their practice. The Buddha shows these as skillful means to give the mind something to rely on.' And when visualization is accomplished, because of the power of the Dharma, one naturally and constantly corresponds with the Buddha. Even without intentional thought, it is naturally clear, let alone with visualization? At such a time, one naturally truly sees the maṇḍala (漫荼羅, mandala). This ground is pure bodhicitta. What has been expressed above are all the wonderful and adorned aspects of the dharmakāya (法身, Dharma Body) of Mahāvairocana. Furthermore, Avalokiteśvara, Mañjuśrī, Samantabhadra (普賢), and Maitreya (彌勒) are already in the eight petals, which is the great dharmakāya of Mahāvairocana. For the sake of liberating beings, they gradually appear externally. Therefore, in the next diagram, there are again Mañjuśrī, Avalokiteśvara, etc., which can be understood by analogy. It is also said: 'Like in the eight petals, Samantabhadra is bodhicitta, Mañjuśrī is wisdom, and Maitreya is compassion.' This bodhicitta is Mahāvairocana, and there is bodhicitta. Great wisdom is Mahāvairocana, and there is no wisdom separate from this Mahāvairocana. Compassion is Mahāvairocana, and there is no compassion separate from Mahāvairocana.
有悲也。當知準此說之。萬德皆爾。猶如天臺法身般若解脫義。若但法身主得名之類。與此相合也。問百字輪外內。一一作如是次第。即是漫荼羅引入。漸攝至於中之義耶。答此謂于因果也。若修行者。初發菩提心。次進行。次成正覺。次住涅槃。次起方便。即作如是次第也。若自果地而說者。即以ka 迦字最在內。次kā 行。次kaṃ 菩提。次kaḥ 方便最在外也。其ka 迦字同於a 阿體。即為法體之果。不作菩提心因地之說也。從法身起應。次流向外。以度眾生。猶如漫荼羅自中臺出。至八部世天之位。又從外引入佛果。猶如漫荼羅從乃至八心之初。直至成菩提方便等也。云仰壤拏那麼等字。亦隨出入義。或在百字內。或在百字外也(更問)又問就行者心中觀行。作漫荼羅大悲藏義。即以中臺為菩提心。漸次向外。乃至世間天位為方便耶。答凡進行者。有次第也。先依法持誦。作真言手印等觀于圓明。或但觀字或但觀印。隨作一事成時。三事成也。初觀圓明亦不能見。由手印真言及念本尊故。三業漸凈心障凈故。即漸見圓明。若見圓明時。或於其中有本種子字宛然明著。如其形色也。若得如是見時。自心亂想息除。湛寂心常一。不為外緣所動也。既如是見猶是外緣。次當引外向內作如是觀察。此圓明
【現代漢語翻譯】 現代漢語譯本：有悲憫之心。應當知道所有功德都應如此理解。就像天臺宗所說的法身（Dharmakāya，佛的法性身）、般若（Prajñā，智慧）和解脫（Moksha，從輪迴中解脫）的意義一樣。如果僅僅是法身作為主導而得名等等，就與此相合。問：百字明咒（Vajrasattva mantra，一種懺悔和凈化的咒語）的內外，每一個字都按照這樣的次第排列，就是曼荼羅（Mandala，一種象徵宇宙的圖形）引入，逐漸攝入到中心的意義嗎？答：這是從因果關係來說的。如果修行者，最初發起菩提心（Bodhicitta，爲了一切眾生而追求覺悟的心），然後修行，然後成就正覺（Samyak-sambuddha，完全覺悟的佛陀），然後安住于涅槃（Nirvana，解脫），然後發起方便（Upaya，善巧方便），就是按照這樣的次第。如果從自身果地的角度來說，就是以ka 迦字在最內，然後是kā 行，然後是kaṃ 菩提，然後是kaḥ 方便在最外。這個ka 迦字等同於a 阿字，就是法體之果，不作為菩提心因地的說法。從法身發起應化，然後流向外，以度化眾生，就像曼荼羅從中央蓮臺出發，到達八部世天（Lokapala，守護世界的八位天神）的位置。又從外引入佛果，就像曼荼羅從乃至八心之初，直到成就菩提方便等等。云仰壤拏那麼等字，也隨著出入的意義，或者在百字內，或者在百字外。（更問）又問：修行者在心中觀想，作為曼荼羅大悲藏的意義，就是以中臺為菩提心，逐漸向外，乃至世間天位為方便嗎？答：凡是修行者，都有次第。先依法持誦，作真言（Mantra，咒語）手印（Mudra，手勢）等，觀想于圓明。或者只觀想字，或者只觀想印。隨著做成一件事，三件事也成就了。最初觀想圓明也不能見到。由於手印真言以及唸誦本尊（Yidam，個人修行的本尊）的緣故，三業（身口意）逐漸清凈，心障清凈的緣故，就逐漸見到圓明。如果見到圓明時，或者在其中有本種子字（Bija，種子字）宛然明亮地顯現，如其形色。如果得到如此的見解時，自心的亂想息滅，湛寂的心常常保持一致，不為外緣所動。既然如此見到，仍然是外緣，接下來應當引導外向內，作如此的觀察。這個圓明
【English Translation】 English version: There is compassion. It should be known that all merits should be understood in this way. It is like the meaning of Dharmakāya (the Dharma body of the Buddha), Prajñā (wisdom), and Moksha (liberation from Samsara) as explained by the Tiantai school. If only the Dharmakāya is the main thing and is named as such, it is in accordance with this. Question: Are the inner and outer parts of the hundred-syllable mantra (Vajrasattva mantra, a mantra for repentance and purification), each arranged in such an order, the meaning of the Mandala (Mandala, a symbolic representation of the universe) being introduced and gradually absorbed into the center? Answer: This is in terms of cause and effect. If a practitioner, first generates Bodhicitta (the mind of seeking enlightenment for the sake of all beings), then practices, then attains Samyak-sambuddha (fully enlightened Buddha), then dwells in Nirvana (liberation), then arises Upaya (skillful means), it is in such an order. If speaking from the perspective of one's own fruition, then the syllable 'ka' 迦 is the innermost, then 'kā' 行, then 'kaṃ' 菩提, then 'kaḥ' 方便 is the outermost. This syllable 'ka' 迦 is the same as the syllable 'a' 阿, which is the fruit of the Dharma body, and is not spoken of as the cause of Bodhicitta. From the Dharmakāya arises manifestation, then flows outward to liberate sentient beings, just as the Mandala emerges from the central lotus platform and reaches the position of the eight Lokapala (guardian deities of the world). And from the outside, it is introduced into the Buddha fruit, just as the Mandala starts from the beginning of the eight minds, until the attainment of Bodhi Upaya and so on. The syllables 'yun yang rang na ma', etc., also follow the meaning of entering and exiting, either within the hundred syllables or outside the hundred syllables. (Further question) Also asked: When a practitioner contemplates in their mind, taking the meaning of the Mandala's great compassion treasury, is the central platform taken as Bodhicitta, gradually moving outward, even to the position of the worldly deities as Upaya? Answer: All practitioners have an order. First, according to the Dharma, recite and uphold, make Mantra (incantation) Mudra (hand gesture), etc., contemplate on the round and bright. Or only contemplate the syllable, or only contemplate the Mudra. As one thing is accomplished, three things are also accomplished. At first, contemplating the round and bright cannot be seen either. Because of the Mudra Mantra and the recitation of the Yidam (personal deity for practice), the three karmas (body, speech, and mind) gradually become pure, and the mental obstacles are purified, so the round and bright is gradually seen. If the round and bright is seen, or within it, the original Bija (seed syllable) appears clearly and brightly, like its shape and color. If such a view is obtained, the chaotic thoughts of one's own mind cease, and the serene and still mind is always one, not moved by external conditions. Since it is seen in this way, it is still an external condition, and next, one should guide the outside inward and make such an observation. This round and bright
者。即從我心而出。當知內亦復如是。夫圓明清凈。即心之體性。無別法也。猶勤方便觀察內心故。即見此圓明字。唯是自心。不復外緣也。乃至若外圓中。明見本尊等。如上方便。今內觀時。即是自身作毗盧遮那等本尊也。既如是與瑜伽理相應。即是隨分成就也。以瑜伽相應。所觀隨意即成。即觀此心八葉。如上方便。即於此心花臺上。為漫荼羅中胎。其外八葉。亦隨佛位次列布也(又云此八葉即是大悲藏第一重也)爾時行者。觀心八葉作中胎。觀其身即是漫荼羅。從心以上為第一院。從心下至臍第二院。從臍以下為第三。世間天院。諸尊形色相好。各各差別宛然。其自身中而現對之。猶如親入佛會也。然未見諦人。猶未能如毗盧遮那作種種神變等。但是觀心成就耳。然有一事真實不虛。所謂我即是也。我即是者決定諦信我即法界我即毗盧遮那我即普門諸身。此事不謬。如上真言。加持義中我即法界是也。又云。法身而有自在神變加持。此不足疑也。如瑜伽金剛頂中引數百喻。大本廣說其意。云如帝釋處在天宮中。其地一切皆琉璃寶。外內清凈。一一天眾自居其宮室內。而見帝釋常在其宮宛然相對。何以故。以此地等一切皆妙寶所成。遞相暉映更相引發。彼不來此不去亦不相和合。而緣具故如此。而實無生無所有。
【現代漢語翻譯】 現代漢語譯本： 這些都是從我的內心生出的。應當知道內在也是如此。那圓滿光明、清凈，就是心的體性，沒有其他的法。就像勤奮方便地觀察內心，就能見到這圓明的字，這只是自己的心，不再是外在的因緣。乃至如果外觀是圓的，中間明亮，顯現本尊等，就像上面的方便法門。現在向內觀察時，就是自身化作毗盧遮那（Vairochana，光明遍照）等本尊。既然這樣與瑜伽的道理相應，就是隨分成就。因為與瑜伽相應，所觀想的隨意就能成就。就觀想這心的八葉，就像上面的方便法門，就在這心花臺上，作為曼荼羅（Mandala，壇城）中的胎藏。其外的八葉，也隨著佛的位次排列分佈（又說這八葉就是大悲藏的第一重）。 這時修行者，觀想心的八葉作為中胎，觀想自身就是曼荼羅。從心以上為第一院，從心下到臍為第二院，從臍以下為第三世間天院。諸尊的形色相好，各自差別，清晰地顯現在自身中，猶如親自進入佛的法會。然而未見真諦的人，還不能像毗盧遮那那樣作出種種神通變化等，只是觀心成就罷了。然而有一件事真實不虛，就是所謂『我即是』。『我即是』，要決定諦信『我即法界，我即毗盧遮那，我即普門諸身』，這件事沒有錯謬。就像上面的真言，在加持的意義中，『我即法界』就是這個意思。又說，法身具有自在的神變加持，這不足以懷疑。就像瑜伽《金剛頂經》（Vajrasekhara Sutra）中引用數百個比喻，大本廣泛地說明這個意思，說就像帝釋（Indra，帝釋天）處在天宮中，那裡的土地一切都是琉璃寶，內外清凈。每一個天眾都居住在自己的宮室內，而看見帝釋常常在自己的宮殿里，清晰地相對。為什麼呢？因為這土地等一切都是妙寶所成，互相輝映，互相引發。他不來這裡，也不去那裡，也不互相和合，而因緣具足，就是這樣。而實際上是無生無所有。
【English Translation】 English version: These all arise from my own mind. You should know that the inner is also like this. That which is perfectly luminous and pure is the very nature of the mind; there is no other dharma. Just as through diligent and skillful observation of the inner mind, one can see this 'round and luminous' character, this is simply one's own mind, and no longer an external condition. Even to the point that if the external appearance is round, and the center is bright, manifesting the principal deity, etc., just like the above skillful means. Now, when observing internally, it is oneself transforming into Vairochana (光明遍照) and other principal deities. Since this is in accordance with the principles of Yoga, it is a partial accomplishment. Because of the correspondence with Yoga, whatever is visualized is readily accomplished. Visualize the eight petals of this heart, just like the above skillful means, and on this lotus platform of the heart, it serves as the womb within the Mandala (壇城). The eight petals outside are also arranged and distributed according to the positions of the Buddhas (it is also said that these eight petals are the first layer of the Great Compassion Treasury). At this time, the practitioner visualizes the eight petals of the heart as the central womb, visualizing oneself as the Mandala. From the heart upwards is the first court, from the heart downwards to the navel is the second court, and from the navel downwards is the third worldly heavenly court. The forms, colors, and auspicious marks of the various deities, each different, appear clearly within oneself, as if personally entering the Buddha's assembly. However, those who have not seen the truth are still unable to perform various miraculous transformations like Vairochana, but only accomplish the observation of the mind. Yet, there is one thing that is truly not false, which is the so-called 'I am it.' 'I am it' means to firmly believe that 'I am the Dharmadhatu (法界), I am Vairochana, I am all the universal bodies,' this matter is not mistaken. Just like the above mantra, in the meaning of empowerment, 'I am the Dharmadhatu' is precisely this meaning. Furthermore, it is said that the Dharmakaya (法身) possesses the unhindered miraculous transformations of empowerment, there is no need to doubt this. Just like the Vajrasekhara Sutra (金剛頂經) of Yoga cites hundreds of metaphors, the great text extensively explains this meaning, saying that just as Indra (帝釋天) resides in the heavenly palace, where all the land is made of lapis lazuli, pure inside and out. Each heavenly being dwells in their own palace, and sees Indra constantly in their own palace, clearly facing them. Why is this so? Because this land and everything else are made of wonderful jewels, mutually reflecting and illuminating each other. He does not come here, nor does he go there, nor do they combine with each other, but because the conditions are complete, it is like this. And in reality, it is unborn and without anything.
不可不信也。又如諸天在歡喜園。放逸太甚。爾時以其宿業力故。從樹葉于中有法教之音。呵彼令住正行。爾時天等。即暫止放逸心念善行。然實一一樹葉中。求不可得。亦不從天身中生。不自不他而成此事。又如與修羅戰時。天鼓出聲安慰天眾。令發勇健之想。令修羅怖畏退散。而實此鼓無形無住處。但以諸天功德眾緣所成。皆不可思議。況法身耶。又如大梵王在本宮中。一切天眾念欲得見者。無不皆現其前。以諸天等。皆知彼清凈行又端嚴相好第一故。煩惱貪慾等心息。為生無量善愿。隨分進修凈行。然梵王于本宮中。不動不搖亦不作意。我當普應于彼而。各各皆現其前。皆作是念。獨為我現為我說法。是等世間以少福愿。尚有如是不思議用。何況如來法身。而不能成就如是自在神力加持神變耶。然常途說法。或云法性或云法身。寂靜如空無所動作。都不說具足如是力用。以為凡起神變。皆是有為之心三昧之力。而不言法體。如是此其未了也。問漫荼羅第一院東方。唯有三角虛空眼及如意寶三事。余空缺云何。答如真言及手印中。如如來毫相如來舌。如來牙如來齒。如來臍如來甲等。皆在此重也。當次列之。其佛頂在第三院。此中無也。問寶幢佛是何義。答此是菩提心也。如世軍中有幢。是眾中之軍首之標幟。咸
所瞻望。進止之節莫不隨之。猶如一切萬行。皆為此菩提心也。以之為標為主。故得名也。次寶幢即雲華開敷佛何耶。自此是行義。十度萬行資菩提心。次第敷榮。牙莖花葉滋榮可愛。故得名也。次花開敷云阿彌陀何也。此是受用佛。即是成大果實受用其果。無量不思議現法之樂。皆得名也。次鼓音佛者方便也。既得大果。是自受用而已即普為一切眾生演之。種種方便成所作智。猶如天鼓之音無思而成事業。故得名也。又前云北方阿閦者。經誤也。此是瑜伽義。與此不相應。以鼓音佛為定也。
大毗盧遮那經釋義卷第二十
嘉保二年二月廿日于金剛峰寺奧院東庵室觀音院大僧都奉受了
觀音院大僧都寬意大御室性信御付法也式部卿敦貞親王御息東寺第二長者存日辭退高野山御籠居云云 從嘉保二年至寬永六年五百三十五年也。
廣澤受法末資顯證記之
【現代漢語翻譯】 現代漢語譯本 所瞻望的。進退舉止的規範沒有不跟隨它的，就像一切萬行，都是爲了這菩提心（bodhicitta，覺悟之心）。以菩提心作為目標和主導，所以得名。其次，寶幢（Ratnaketu）即是雲華開敷佛（Meghapuṣpābhiṅya）是什麼含義呢？從這裡開始是行義，十度（paramita，十種波羅蜜）萬行資助菩提心，次第舒展榮盛，如同牙、莖、花、葉滋潤榮盛，令人喜愛，所以得名。其次，花開敷（Puṣpābhiṅya）即是阿彌陀（Amitābha）是什麼含義呢？這是受用佛，即是成就大果實，受用其果實，無量不可思議的現法之樂，都可以這樣命名。其次，鼓音佛（Dundubhisvaranirghoṣa）是方便之義。既然得到大果，只是自己受用，就應該普遍地為一切眾生演說，用種種方便成就所作智（kṛtyānuṣṭhāna-jñāna，成所作智），就像天鼓的聲音，不用思慮就能成就事業，所以得名。另外，前面說北方阿閦（Akshobhya）佛，是經典的錯誤。這是瑜伽（yoga）的含義，與此不相應，以鼓音佛為準。
《大毗盧遮那經釋義》卷第二十
嘉保二年二月二十日于金剛峰寺奧院東庵室觀音院大僧都奉受了
觀音院大僧都寬意大御室性信御付法也。式部卿敦貞親王御息東寺第二長者存日辭退高野山御籠居云云。從嘉保二年至寬永六年五百三十五年也。
廣澤受法末資顯證記之
【English Translation】 English version That which is looked up to. Every aspect of conduct, whether advancing or retreating, follows it. It is like all the myriad practices, which are all for this bodhicitta (覺悟之心, the mind of enlightenment). Taking it as the goal and the master, hence the name. Next, Ratnaketu (寶幢) is, what is Meghapuṣpābhiṅya (雲華開敷佛)? From here on, it is the meaning of practice. The ten pāramitās (十度, perfections) and myriad practices support the bodhicitta, unfolding and flourishing in order, like sprouts, stems, flowers, and leaves growing lush and lovely, hence the name. Next, Puṣpābhiṅya (花開敷) is, what is Amitābha (阿彌陀)? This is the Sambhogakāya Buddha (受用佛), which is to achieve great fruit, enjoying its fruit, immeasurable and inconceivable pleasures of the present dharma, all can be named thus. Next, Dundubhisvaranirghoṣa (鼓音佛) is the meaning of skillful means. Since one has attained great fruit, if it is only for one's own enjoyment, then one should universally expound it for all sentient beings, using various skillful means to accomplish kṛtyānuṣṭhāna-jñāna (所作智, the wisdom of accomplishing activities), just like the sound of the heavenly drum, accomplishing deeds without thought, hence the name. Furthermore, the previous mention of Akshobhya (阿閦) Buddha in the north is a mistake in the scripture. This is the meaning of yoga (瑜伽), which is not consistent with this. Take Dundubhisvaranirghoṣa Buddha as the standard.
Commentary on the Mahāvairocana Sūtra, Volume 20
Respectfully received by the Daisōzu (大僧都, high-ranking monk) of Kannon-in (觀音院) in the eastern hermitage of the inner sanctuary of Kongōbuji (金剛峰寺) on the 20th day of the second month of Kahō 2 (嘉保二年).
The Dharma was transmitted from Daisōzu (大僧都, high-ranking monk) Kan'i (寬意) to Daiōshitsu Shōshin (大御室性信). Imperial Prince of the Ministry of Ceremonial Atsusada (式部卿敦貞親王)'s son, the second head of Tō-ji (東寺) Zonichi (存日), resigned and secluded himself on Mount Kōya (高野山), etc. From Kahō 2 (嘉保二年) to Kan'ei 6 (寬永六年) is 535 years.
Written by Kōzei (資顯), recording the end of the transmission of the Hirozawa (廣澤) lineage.