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# The Awakening of Mahāvairocana 2: 大毘盧遮那成佛神變加持經卷第二

大毘盧遮那成佛神變加持經 (Śubhakarasiṃha & Yixing 724) 2

- **Language:** Classical Chinese

### 大毘盧遮那成佛神變加持經卷第二

### [2.1](https://indike.org/pramana/in.bauddha.sanskrit.tantra.carya.mahavairocana*zh.2.1)

大唐天竺三藏善無畏共沙門一行譯

> Translated by Śubhakarasiṃha, Tripiṭaka Master from India under the Great Tang, together with the śramaṇa Yixing  
> — English (machine translation) (machine translation)

### [2.2](https://indike.org/pramana/in.bauddha.sanskrit.tantra.carya.mahavairocana*zh.2.2)

入漫茶羅具緣真言品第二之餘

> Chapter 2 (Continued): Entering the Maṇḍala and the Mantras of Requisites  
> — English (machine translation) (machine translation)

### [2.3](https://indike.org/pramana/in.bauddha.sanskrit.tantra.carya.mahavairocana*zh.2.3)

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

> At that time, the Lord Vairocana assembled together with all the Buddhas, and each expounded the samādhi path of all śrāvakas, pratyekabuddhas, and bodhisattvas. Then the Buddha entered the Samādhi of the Swift Power of Single Essence of All Tathāgatas. Thereupon the Lord addressed the Vajradhara Bodhisattva again, saying:  
> — English (machine translation) (machine translation)

### [2.4](https://indike.org/pramana/in.bauddha.sanskrit.tantra.carya.mahavairocana*zh.2.4)

「我昔坐道場，降伏於四魔，  
以大勤勇聲，除眾生怖畏，  
是時梵天等，心喜共稱說，  
由此諸世間，號名大勤勇。  
我覺本不生，出過語言道，  
諸過得解脫，遠離於因緣，  
知空等虛空，如實相智生，  
已離一切暗，第一實無垢。  
諸趣唯想名，佛相亦復然，  
此第一實際，以加持力故，  
為度於世間，而以文字說。」

> “Formerly, when I sat at the bodhimaṇḍa, I subdued the four māras,  
> and with the voice of the Great Hero, I dispelled the terrors of sentient beings.  
> At that time, Brahmā and the others rejoiced in their hearts and praised me in unison;  
> because of this, all the worlds gave me the name Great Hero.  
> I awakened to the fundamentally unborn, transcending the path of verbal expression,  
> freed from all faults, far removed from causes and conditions.  
> Knowing emptiness to be equal to space, wisdom in accord with reality arose,  
> having already departed from all darkness, supremely real and undefiled.  
> The various destinies are merely conceptual names, and the marks of a Buddha are likewise so;  
> this supreme limit of reality, through the power of adhiṣṭhāna,  
> is spoken in written words for the sake of crossing over the world.”  
> — English (machine translation) (machine translation)

### [2.5](https://indike.org/pramana/in.bauddha.sanskrit.tantra.carya.mahavairocana*zh.2.5)

爾時執金剛具德者得未曾有開敷眼，頂禮一切智而說偈言：

> At that time, the virtuous vajradhara obtained unprecedentedly opened eyes, and prostrating to the All-Knowing One, spoke these verses:  
> — English (machine translation) (machine translation)

### [2.6](https://indike.org/pramana/in.bauddha.sanskrit.tantra.carya.mahavairocana*zh.2.6)

「諸佛甚希有，權智不思議，  
離一切戲論，諸佛自然智，  
而為世間說，滿足眾希願，  
真言相如是，常依於二諦。  
若有諸眾生，知此法教者，  
世人應供養，猶如敬制底。」

> “The Buddhas are exceedingly rare, their expedient wisdom inconceivable;  
> free from all proliferation of conceptual elaborations, the spontaneous wisdom of the Buddhas  
> is expounded for the sake of the world, fulfilling the many hopes and wishes.  
> The characteristics of mantras are like this, always relying on the two truths.  
> If there be sentient beings who understand this teaching of the Dharma,  
> people of the world should make offerings to them, just as they venerate a caitya.”  
> — English (machine translation) (machine translation)

### [2.7](https://indike.org/pramana/in.bauddha.sanskrit.tantra.carya.mahavairocana*zh.2.7)

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

> Worldlings should worship them just as they would revere a caitya.  
>   
> Then, when Vajradhara had finished speaking these verses, he gazed  
>   
> steadily at Vairocana without blinking for even a moment and remained silent.  
>   
> At this the World-honored One again addressed the vajradhara Lord of  
>   
> Mysteries, saying, “Next, Lord of Mysteries, the path of samādhi whereby  
>   
> bodhisattvas who will succeed to the position \[of a buddha\] after one more  
>   
> birth dwell in the stage of a buddha is such that they are dissociated from  
>   
> activity and cognizant of the characteristics of the world, and they dwell in  
>   
> the stage of action and firmly dwell in the stage of a buddha. Next, Lord of  
>   
> Mysteries, the path of samādhi for bodhisattvas who have mastered the eighth  
>   
> stage is such that they do not apprehend any dharmas, they are free from  
>   
> existence and birth, and they know everything to be an illusory transforma-  
>   
> tion. Therefore, the world refers to them as ‘masters of vision.’ Next, Lord  
>   
> of Mysteries, multitudes of śrāvakas, dwelling in the stage with objects \[of  
>   
> cognition\], recognize birth and extinction, reject the two extremes \[of anni-  
>   
> hilation and permanence\], and with the knowledge of utter observation obtain  
>   
> the causes of practice that does not conform \[with the cycle of transmigra-  
>   
> tion\]: this is called the path of samādhi for śrāvakas. Lord of Mysteries,  
>   
> pratyekabuddhas, observing cause and result and dwelling in the Dharma  
>   
> of speechlessness, do not preach and are speechless, and in all dharmas they  
>   
> realize the samādhi of the utter extinction of speech: this is called the path of samādhi for pratyekabuddhas. Lord of Mysteries, cause and result, as well as action, in the world at large, whether they arise or perish, do so in dependence on another entity, and so the samādhi of emptiness is born: this is called the path of samādhi for world\[lings\].”  
>   
> Then the World-honored One spoke these verses:  
>   
> Lord of Mysteries, you should know that these are the paths of  
>   
> samādhi:  
>   
> If one abides in teachings for the World-honored Buddha, the  
>   
> world-saving bodhisattva,  
>   
> The pratyekabuddha or the śrāvaka, one will destroy all faults;  
>   
> In the case of the gods’ mundane path of the teachings of the  
>   
> mantra method,  
>   
> The Striving Hero has \[taught it\] thus in order to benefit beings.  
>   
> Then the World-honored One addressed the vajradhara Lord of Mysteries, saying:  
>   
> “Lord of Mysteries, you should listen attentively to the characteristics of mantras.”  
>   
> Vajrapāṇi said, “Very well, World-honored One. I am eager to listen.”  
>   
> Thereupon the World-honored One further spoke these verses:  
>   
> The Fully and Perfectly Awakened One’s mantras are characterized  
>   
> by syllables, words, and clauses;  
>   
> As in the school of Indra, all objectives are accomplished.  
>   
> Sometimes Dharma-phrases are added so that the original intent \[of  
>   
> the mantra\] and the practice \[for which it is used\] will correspond.  
>   
> If \[they have\] the word oṃ and the word hūṃ, as well as phaṭaka  
>   
> Or hrīḥ, these are designations of Buddha-Crowns.  
>   
> If \[they have the words\] gṛhṇa (“seize!”), khādaya (“devour!”),  
>   
> bhañja (“destroy!”),  
>   
> Hana (“strike!”), māraya (“kill!”), \[s\]phāṭaya (“rend!”) and the like,  
> — Rolf W. Giebel 2005, The Vairocanābhisaṃbodhi Sutra

> When the vajradhara had spoken these verses, he gazed at Vairocana without blinking and remained silent. Thereupon the Lord addressed the vajradhara Guhyakādhipati again, saying: “Furthermore, Guhyakādhipati, the bodhisattva of one lifetime remaining abides in the samādhi path of the Buddha stage, free from fabrication, knowing the characteristics of the world, abiding in the ground of karma, and firmly abiding in the Buddha stage. Furthermore, Guhyakādhipati, in the samādhi path of the bodhisattva of the eighth stage of mastery, one does not apprehend any dharma, is free from conditioned arising, and knows all to be illusory transformations; therefore the world calls him the Sovereign of Contemplation (Avalokiteśvara). Furthermore, Guhyakādhipati, when the assembly of śrāvakas abides in the stage of conditions, consciousness arises, extinguishing the two extremes; with extremely analytical wisdom, they obtain the causes of practice that do not follow along \[with samsāra\]—this is called the samādhi path of śrāvakas. Guhyakādhipati, pratyekabuddhas observe causes and effects, abide in the dharma beyond verbal explanation, do not turn back from wordlessness, and realize with regard to all dharmas the samādhi of the utter extinction of speech—this is called the samādhi path of pratyekabuddhas. Guhyakādhipati, causes, effects, and karma in the world, whether arising or ceasing, are bound and subject to other masters; the samādhi of emptiness arises—this is called the worldly samādhi path.” At that time the Lord spoke these verses:  
> — English (machine translation) (machine translation)

### [2.8](https://indike.org/pramana/in.bauddha.sanskrit.tantra.carya.mahavairocana*zh.2.8)

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

> “Guhyakādhipati, you should know that with these paths of samādhi,  
> if they abide in the Buddhas, the Lords, or the bodhisattvas who save the world,  
> expounded by pratyekabuddhas and śrāvakas, they destroy all faults;  
> if they are the paths of the mantra teachings of the gods and the world,  
> such heroic effort is for the benefit of sentient beings.”  
> — English (machine translation) (machine translation)

### [2.9](https://indike.org/pramana/in.bauddha.sanskrit.tantra.carya.mahavairocana*zh.2.9)

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

> Furthermore, the Lord said to the vajradhara Guhyakādhipati: “Guhyakādhipati! You should listen attentively to the characteristics of mantras.” Vajrapāṇi said: “So be it, Lord! We wish and delight to hear.” At that time the Lord spoke these verses again:  
> — English (machine translation) (machine translation)

### [2.10](https://indike.org/pramana/in.bauddha.sanskrit.tantra.carya.mahavairocana*zh.2.10)

「等正覺真言，言名成立相，  
如因陀羅宗，諸義利成就。  
有增加法句，本名行相應，  
若唵字𤙖字，及與潑磔迦，  
或頡唎媲等，是佛頂名號。  
若揭㗚佷拏，佉陀耶畔闍，  
訶娜摩囉也，鉢吒也等類，  
是奉教使者，諸忿怒真言。  
若有納麼字，及莎縛訶等，  
是修三摩地，寂行者標相。  
若有扇多字，微戍陀字等，  
當知能滿足，一切所希願。  
此正覺佛子，救世者真言，  
若聲聞所說，一一句安布，  
是中辟支佛，復有少差別，  
謂三昧分異，淨除於業生。」

> “The mantras of the Fully Enlightened Ones have the mark of establishing spoken names;  
> just as in Indra’s system, all aims and benefits are accomplished.  
> There are phrases of increased ritual application, corresponding to their original names and actions:  
> if there are the syllables oṃ and hūṃ, along with phaṭ,  
> or hrīḥ and the like, these are the designations of the uṣṇīṣa Buddhas.  
> If there are gṛhṇa, khādaya, bhañja,  
> hana, māraya, pāṭaya, and the like,  
> these are the mantras of wrathful deities who are messengers obeying commands.  
> If there are the words namaḥ and svāhā and so forth,  
> these are the distinguishing marks of those who cultivate samādhi and practice tranquility.  
> If there are the words śānta, viśuddha, and the like,  
> know that they are able to fulfill all wishes and hopes.  
> These are the mantras of the sons of the Enlightened One, the saviors of the world;  
> if expounded by śrāvakas, phrase by phrase they are arranged;  
> among them, for pratyekabuddhas there are yet slight differences,  
> meaning distinctions in samādhi that purify arising from karma.”  
> — English (machine translation) (machine translation)

### [2.11](https://indike.org/pramana/in.bauddha.sanskrit.tantra.carya.mahavairocana*zh.2.11)

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

> They are the mantras of servant messengers and wrathful ones.  
>   
> If they have the word namaḥ (“homage”), svāhā, and so on,  
>   
> These are the marks of \[mantras of\] practitioners of quiescence  
>   
> cultivating samādhi.  
>   
> If they have the word śānta (“pacified”), the word viśuddha  
>   
> (“purified”), and so on,  
>   
> You should know that they are able to fulfill all wishes:  
>   
> These are the mantras of Perfectly Awakened Ones, sons of the  
>   
> Buddha, and world-saviors.  
>   
> In the case of those expounded by śrāvakas, each single phrase  
>   
> is set out;  
>   
> Among these, those of pratyekabuddhas differ slightly again,  
>   
> For their samādhi is different and purifies karma and \[re\]birth.  
>   
> “Furthermore, Lord of Mysteries, these characteristics of mantras are not something created by all the buddhas, nor did they cause others to create them, nor would they rejoice \[if others had created them\]. Why? Because this is the Dharma-thusness of dharmas. Therefore, whether the Tathāgatas appear or whether the Tathāgatas do not appear, dharmas naturally abide thus. That is to say, mantras are naturally mantras. Lord of Mysteries, when an all-knowing one and all-seeing one who has accomplished full and perfect awakening appears in the world, he teaches various paths by this method; in accordance with various desires and the various mentalities of beings and by means of various words, various letters, various regional languages, and the various sounds of the destinies \[of transmigratory existence\], he teaches through empowerment the mantra path.  
>   
> “Lord of Mysteries, what is the mantra path of the Tathāgatas? It is, namely, the empowering of these written letters. Lord of Mysteries, with the words of truth, the four noble truths, the four stations of mindfulness, the four supernatural faculties, the ten powers of a Tathāgata, the six pāramitās, the seven precious \[limbs\] of bodhi, the four Brahmic abodes, and the eighteen unshared qualities of a buddha that the Tathāgatas have accumulated and cultivated during immeasurable hundreds of thousands of koṭis of nayutas of eons—Lord of Mysteries, in short, with the Tathāgatas’ knowledge of an omniscient one, the power of the own-merit and knowledge of all the Tathāgatas, the power of the knowledge of their own vows, and the power of the empowerment of the entire Dharma realm, and in conformity with the varieties of beings, they reveal the mantra teachings.  
>   
> “And what are the mantra teachings? They are: the gateway of the letter A, because all dharmas are originally unborn (ādyanutpāda: “original  
>   
> non-arising”); the gateway of the letter Ka, because all dharmas are dissociated from action (kārya); the gateway of the letter Kha, because all dharmas are inapprehensible like empty space (kha); the gateway of the letter Ga, because all going (gati) is inapprehensible in all dharmas; the gateway of the letter Gha, because agglomeration (ghana: “compact \[mass\]”) is inapprehensible in all dharmas; the gateway of the letter Ca, because all dharmas are dissociated from all transiency (cyuti: “fall”); the gateway of the letter Cha, because shadows (chāyā) are inapprehensible in all dharmas; the  
> — Rolf W. Giebel 2005, The Vairocanābhisaṃbodhi Sutra

> “Furthermore, Guhyakādhipati, these characteristics of mantras were not made by any of the Buddhas, nor did they cause others to make them, nor did they rejoice in their making. Why is this? Because such is the nature of dharmas. Whether Tathāgatas appear or whether Tathāgatas do not appear, dharmas naturally abide in this way. That is, for all mantras, the nature of mantras is just as it is. Guhyakādhipati, the Fully Enlightened Ones, the all-knowing and all-seeing, arise in the world, and from this dharma they explain various paths, according with the various inclinations and various minds of sentient beings, with various phrases, various letters, various local languages, and various sounds of the realms of rebirth, expounding the path of mantras through adhiṣṭhāna. Guhyakādhipati, what is the mantra path of the Tathāgatas? It is the adhiṣṭhāna of these written letters. Guhyakādhipati, for immeasurable hundreds of thousands of koṭis of nayutas of kalpas, the Tathāgatas have accumulated and practiced true and real words: the four noble truths, the four applications of mindfulness, the four bases of psychic power, the ten powers of a Tathāgata, the six pāramitās, the seven limbs of bodhi, the four brahma-vihāras, and the eighteen unshared dharmas of a Buddha. Guhyakādhipati, in brief, it is the sarvajñajñāna of all Tathāgatas. By the power of their own merit and wisdom, the power of their own vows and wisdom, and the power of the adhiṣṭhāna of the entire dharmadhātu, all Tathāgatas reveal the teaching of mantras in accordance with sentient beings, according to their categories. What is the teaching of mantras? Namely, the syllable-gate A, because all dharmas are fundamentally unborn. The syllable-gate KA, because all dharmas are free from activity. The syllable-gate KHA, because all dharmas are unapprehendable, being equal to space. The syllable-gate GA, because all movements of all dharmas are unapprehendable. The syllable-gate GHA, because the aggregation of all dharmas is unapprehendable. The syllable-gate CA, because all dharmas are free from all passing away and change. The syllable-gate CHA, because the shadow or reflection of all dharmas is unapprehendable. The syllable-gate JA, because the arising of all dharmas is unapprehendable. The syllable-gate JHA, because the hostility of all dharmas is unapprehendable. The syllable-gate ṬA, because the arrogance of all dharmas is unapprehendable. The syllable-gate ṬHA, because the nurturance of all dharmas is unapprehendable. The syllable-gate ḌA, because the enmity of all dharmas is unapprehendable. The syllable-gate ḌHA, because the grasping of all dharmas is unapprehendable. The syllable-gate TA, because the suchness of all dharmas is unapprehendable. The syllable-gate THA, because the dwelling place of all dharmas is unapprehendable. The syllable-gate DA, because the giving of all dharmas is unapprehendable. The syllable-gate DHA, because the dharmadhātu of all dharmas is unapprehendable. The syllable-gate PA, because the ultimate truth of all dharmas is unapprehendable. The syllable-gate PHA, because all dharmas are frail like a mass of foam. The syllable-gate BA, because the binding of all dharmas is unapprehendable. The syllable-gate BHA, because all existence of all dharmas is unapprehendable. The syllable-gate YA, because all vehicles of all dharmas are unapprehendable. The syllable-gate RA, because all dharmas are free from all dust and defilement. The syllable-gate LA, because all characteristics of all dharmas are unapprehendable. The syllable-gate VA, because the path of language for all dharmas is severed. The syllable-gate ŚA, because the intrinsic nature of all dharmas is quiescent. The syllable-gate ṢA, because the nature of all dharmas is dull. The syllable-gate SA, because all truths of all dharmas are unapprehendable. The syllable-gate HA, because the cause of all dharmas is unapprehendable. Guhyakādhipati, añña-nāma has mastery over all samādhis, being able to accomplish all matters swiftly, so that whatever aims and benefits are undertaken are all achieved.” At that time the Lord spoke these verses:  
> — English (machine translation) (machine translation)

### [2.12](https://indike.org/pramana/in.bauddha.sanskrit.tantra.carya.mahavairocana*zh.2.12)

「真言三昧門，圓滿一切願，  
所謂諸如來，不可思議果。  
具足眾勝願，真言決定義，  
超越於三世，無垢同虛空，  
住不思議心，起作諸事業，  
到修行地者，授不思議果，  
是第一真實，諸佛所開示，  
若知此法教，當得諸悉地。  
最勝真實聲，真言真言相，  
行者諦思惟，當得不壞句。」

> gateway of the letter Ja, because birth ( jāti) is inapprehensible in all dharmas; the gateway of the letter Jha, because enemies ( jhamala?) are inapprehensible in all dharmas; the gateway of the letter Ṭa, because pride (ṭaṅka) is inapprehensible in all dharmas; the gateway of the letter Ṭ̌ha, because nurturing (viṭhapana: “\[illusory\] creation”) is inapprehensible in all dharmas; the gateway of the letter Ḍa, because resentment (ḍamara: “riot, tumult”) is inapprehensible in all dharmas; the gateway of the letter Ḍha, because grasping (ḍhaṅka?) is inapprehensible in all dharmas; the gateway of the letter Ta, because thusness (tathatā) is inapprehensible in all dharmas; the gateway of the letter Tha, because a dwelling place (sthāna) is inapprehensible in all dharmas; the gateway of the letter Da, because giving (dāna) is inapprehensible in all dharmas; the gateway of the letter Dha, because the Dharma realm (dharmadhātu) is inapprehensible in all dharmas; the gateway of the letter Pa, because supreme truth (paramārtha) is inapprehensible in all dharmas; the gateway of the letter Pha, because all dharmas are unsolid and like foam ( phena); the gateway of the letter Ba, because bondage (bandha) is inapprehensible in all dharmas; the gateway of the letter Bha, because all existence (bhava) is inapprehensible in all dharmas; the gateway of the letter Ya, because all vehicles ( yāna) are inapprehensible in all dharmas; the gateway of the letter Ra, because all dharmas are dissociated from all defilement (rajas); the gateway of the letter La, because all characteristics (lakṣaṇa) are inapprehensible in all dharmas; the gateway of the letter Va, because the path of speech (vāc) is cut off in all dharmas; the gateway of the letter Śa, because all dharmas are originally quiescent by nature (śānti: “quiescence”); the gateway of the letter Ṣa, because all dharmas are by nature dull (ṣaṭha, for śaṭha: “fool, blockhead”); the gateway of the letter Sa, because all truths (satya) are inapprehensible in all dharmas; and the gateway of the letter Ha,  
>   
> because cause (hetu) is inapprehensible in all dharmas. Lord of Mysteries, Ṅa,  
>   
> Ña, Ṇa, Na, and Ma are sovereign over all samādhis and quickly able to effec-  
>   
> tuate all deeds, and the objectives of what is undertaken are all accomplished.”  
>   
> Then the World-honored One spoke these verses:  
>   
> Mantras, the gateway to samādhi, completely fulfill all wishes,  
>   
> Namely, the inconceivable results of the Tathāgatas.  
>   
> Endowed with many excellent vows, the definitive meaning  
>   
> of mantras  
>   
> Transcends the three ages and is unsullied, like empty space.  
>   
> Dwelling in an inconceivable \[state of\] mind, one performs  
>   
> various deeds,  
>   
> And he who reaches the stage of cultivation is granted inconceivable  
>   
> results.  
>   
> This is the foremost truth, revealed by the buddhas,  
>   
> And if one knows this Dharma teaching, one will attain the siddhis.  
>   
> Sound, which is the supreme truth, mantras, and the characteristics  
>   
> of mantras—  
> — Rolf W. Giebel 2005, The Vairocanābhisaṃbodhi Sutra

> “The mantra-samādhi gate fulfills all vows,  
> which is the inconceivable fruit of all Tathāgatas.  
> Endowed with numerous supreme vows, the definitive meaning of mantras  
> transcends the three times, undefiled and identical to space.  
> Abiding in the inconceivable mind, one undertakes all activities;  
> to those who have reached the stage of practice, it confers the inconceivable fruit.  
> This is the supreme reality, disclosed by all the Buddhas;  
> if one knows this Dharma teaching, one will attain all siddhis.  
> The most supreme, true voice is the mantra, the characteristics of mantras;  
> when the practitioner contemplates it attentively, they will attain the indestructible phrase.”  
> — English (machine translation) (machine translation)

### [2.13](https://indike.org/pramana/in.bauddha.sanskrit.tantra.carya.mahavairocana*zh.2.13)

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

> Thinking clearly upon these, the practitioner will obtain the  
>   
> indestructible state.  
>   
> Then the vajradhara Lord of Mysteries said to the Buddha, “World-  
>   
> honored One, the inconceivable method of the path of the characteristics of  
>   
> mantras taught by the Buddha is remarkable; it is not shared with any śrā-  
>   
> vakas or pratyekabuddhas, nor is it for all beings everywhere. If one believes  
>   
> in this mantra path, meritorious dharmas will all be fulfilled. I but beg you,  
>   
> World-honored One, to explain next the requisite procedures for the maṇḍala.”  
>   
> When Vajrapāṇi had finished speaking thus, the World-honored One  
>   
> again addressed him, uttering these verses:  
>   
> When a mantra-reciting practitioner worships the holy deities,  
>   
> He should offer up flowers pleasing to the mind, immaculate white,  
>   
> yellow, or red in color.  
>   
> The padma (lotus), blue lotus (utpala), dragonflower (nāgakesara),  
>   
> puṃnāga,  
>   
> Kesara, malli\[kā\] (jasmine), tagara, campa\[ka\],  
>   
> “Sorrowless” (aśoka), tilaka, pāṭala (trumpet flower), and śāla (sal): These flowers, fresh and exquisite, are auspicious and liked by all. He gathers them, makes garlands of them, and offers them respectfully. Candana (sandalwood), costus root (kuṣṭha), spṛkkā, saffron  
>   
> (kuṅkuma), And other fine unguents—he takes them all and offers them up. Agallochum (agaru), pine resin (dīpavṛkṣa), vāla, camphor (karpūra), White sandalwood, the resinous aromatic \[sal gum\] (sarjarasa),  
>   
> śrīvāsaka, And other kinds of incense, fragrant and world-praised, He should offer up to the holy deities in accordance with the ritual  
>   
> instructions. Furthermore, Great Being, he offers foods according to the teachings: He offers up milk gruel, boiled rice mixed with curds, “joy  
>   
> \[dumplings\]” (laḍḍuka), maṇḍaka, Delicious “hundred-leaved” pastries, pure and wondrous sugared  
>   
> pastries, Pūrikā, perforated \[pastries\], madhuśīr\[ṣaka\], Phenaka, “sorrowless” (aśoka\[varti\]), parpaṭa cakes, and so on— Delicacies such as these and various exotic fruits, Khaṇḍa (candied sugar), barley sugar, molasses, honey, fresh butter,  
>   
> ghee, Various beverages, and milk and curds from pure cows. He also offers up lamps in different kinds of new and clean vessels, Filling them with finely perfumed oils and setting them out  
>   
> for illumination. Silken pennants and parasols of various colors are interspersed in  
>   
> the four quarters, And the archways, of different shapes and kinds, are hung with bells  
>   
> large and small. Alternatively, he makes offerings with the mind, doing all of this: The mantra-reciting practitioner, mindful, must not forget to do so. Next, he prepares the kalaśas (flasks), either six or eighteen,  
>   
> Fitting them out with precious things and drugs and filling them  
>   
> with perfumed water.  
>   
> With twigs draped with cloth and flowers and fruits inserted  
>   
> in between, \[The flasks are\] adorned with unguents and so on, protected,  
>   
> and purified, And their necks are tied with fine cloth; the number of flasks  
>   
> may be increased. To each of the leading deities he offers silken garments, And he offers them to each of the other great beings too. Having made offerings in this manner, \[the ācārya\] next inducts  
>   
> the initiands. He sprinkles them with purified water, gives them unguent and  
>   
> flowers, And makes them generate the bodhi-mind while calling the  
>   
> Tathāgatas to mind; They will all attain birth in the pure Buddha’s Family. He binds the seal “born of the Dharma realm” and the Dharma-  
>   
> wheel seal, And uses \[the seals of\] Vajrasattva and so on to perform  
>   
> empowerment. Next he himself should bind the \[seal\] “samaya of the buddhas” And empower a clean cloth three times in accordance with the ritual  
>   
> instructions for mantras, Which he uses to cover the heads \[of the initiands\], engendering  
>   
> deep thoughts of compassion. Thrice reciting the samaya (pledge), \[he visualizes that\] they have  
>   
> on top of their heads the letter Ra, Adorned with the great dot of emptiness (i.e., Raṃ) and encircled  
>   
> by a wreath of flames: This letter-gateway emits white light which pours forth like a full  
>   
> moon. \[Then\] facing the world-saviors, \[the initiands\] scatter their purified  
>   
> flowers \[toward the maṇḍala\], And wherever \[his flower\] falls, the practitioner reveres \[that deity\]. By the sentry posts of the great nāgas (i.e., Nanda and Upananda)  
>   
> in the first entrance of the maṇḍala,  
>   
> In between the two entrances, \[the ācārya\] installs the trainees, And stationing them there, he performs the \[ritual\] deeds in  
>   
> accordance with the ritual instructions.  
> — Rolf W. Giebel 2005, The Vairocanābhisaṃbodhi Sutra

> Then the vajradhara Guhyakādhipati addressed the Buddha: "Rare it is, Lord! The Buddha has taught the path and Dharma of the inconceivable characteristics of mantras, not shared by any śrāvakas or pratyekabuddhas, nor intended universally for all ordinary beings. If there are those who have faith in this mantrayāna, all virtuous dharmas will be fulfilled. We only pray that the Lord will next explain the necessary sequence for the maṇḍala." When he had spoken thus, the Lord addressed Vajrapāṇi again in verse:  
> — English (machine translation) (machine translation)

### [2.14](https://indike.org/pramana/in.bauddha.sanskrit.tantra.carya.mahavairocana*zh.2.14)

「持真言行者，供養諸聖尊，  
當奉悅意花，潔白黃朱色，  
鉢頭摩青蓮、龍花奔那伽、  
計薩囉末利、得蘗藍瞻蔔、  
無憂底羅劍、鉢吒羅娑羅，  
是等鮮妙華，吉祥眾所樂，  
採集以為鬘，敬心而供養。  
栴檀及青木、苜蓿香欝金，  
及餘妙塗香，盡持以奉獻。  
沈水及松香，嚩藍與龍腦，  
白檀膠香等，失利婆塞迦，  
及餘焚香類，芬馥世稱美，  
應當隨法教，而奉於聖尊。  
復次大眾生，依教獻諸食，  
奉乳糜酪飯，歡喜漫荼迦，  
百葉甘美餅，淨妙粆糖餅，  
布利迦間究，及末塗失囉，  
媲諾迦無憂，播鉢吒食等，  
如是諸餚饍，種種珍妙果，  
蹇荼與石蜜，糖蜜生熟酥，  
種種諸漿飲，乳酪淨牛味。  
又奉諸燈燭，異類新淨器，  
盛滿妙香油，布列為照明。  
四方繒憣蓋，種種色相間，  
門標異形類，并懸以鈴鐸，  
或以心供養，一切皆作之。  
持真言行者，存意勿遺忘，  
次具迦羅奢，或六或十八，  
備足諸寶藥，盛滿眾香水。  
枝條上垂布，間插華果實，  
塗香等嚴飾，結護而作淨，  
繫頸以妙衣，瓶數或增廣。  
上首諸尊等，各各奉兼服，  
諸餘大有情，一一皆獻之。  
如是修供養，次引應度者，  
灑之以淨水，授與塗香華，  
令發菩提心，憶念諸如來，  
一切皆當得，生於淨佛家。  
結法界生印，及與法輪印，  
金剛有情等，而用作加護。  
次應當自結，諸佛三昧耶，  
三轉加淨衣，如真言法教，  
而用覆其首，深起悲念心，  
三誦三昧耶，頂戴以囉字，  
嚴以大空點，周匝開焰鬘。  
字門生白光，流出如滿月，  
現對諸救世，而散於淨華，  
隨其所至處，行人而尊奉。  
漫荼羅初門，大龍廂衛處，  
於二門中間，安立於學人，  
住彼隨法教，而作眾事業，  
如是令弟子，遠離於諸過，  
作寂然護摩。護摩依法住，  
初自中胎藏，至第二之外，  
於漫茶羅中，作無疑慮心，  
如其自肘量，陷作光明壇，  
四節為周界，中表金剛印，  
師位之右方，護摩具支分，  
學人住其左，蹲踞增敬心。  
自敷吉祥草，藉地以安坐，  
或布眾綵色，彤輝極嚴麗，  
一切繢事成，是略護摩處，  
周匝布祥茅，端坐互相加，  
右旋皆廣厚，遍灑以香水，  
思惟火光尊，哀愍一切故，  
應當持滿器，而以供養之。  
爾時善住者，當說是真語：

> "The mantrin who makes offerings to the holy ones / should offer delightful flowers, pure white, yellow, and vermilion: / padma, utpala, nāgakeśara, punnāga, / kesara, mallikā, tagara, campaka, / aśoka, tilaka, pāṭala, and sāla. / Collecting these fresh, exquisite blossoms, / which are auspicious and delight the crowd, into garlands, / he should offer them with a reverent mind. / Sandalwood and sandalwood paste, clover perfume, saffron, / and other exquisite unguents should all be held and presented. / Aloeswood and turpentine, vāla and camphor, / white sandalwood, frankincense, śrīvāsaka, / and other incense varieties, fragrant and praised by the world, / should be presented to the holy ones according to the ritual teaching. / Next, Mahāsattva, offer various foods according to the teachings: / present milk porridge, curd, and rice; modaka sweetmeats; / hundred-leaf luscious cakes and pure, sweet confections; / pūrikā, karkaṭu, and madhuśiras; / phenaka, aśoka, pāpaṭa foods, and the like. / Offering such dishes and manifold rare fruits, / sugar candy, rock honey, syrup, fresh and clarified butter, / manifold beverages, milk, and curds—the pure flavors of the cow. / Further, offer lamps in various new, clean vessels / filled with exquisite fragrant oils, arrayed to illuminate. / On the four sides, silk banners and canopies of mixed, manifold colors; / signs marking the gates of diverse shapes, strung with bells; / or by mental offering, perform all of this. / The mantrin must keep this in mind and not forget. / Next, prepare kalaśas, either six or eighteen, / fully stocked with jewels and medicinal herbs, filled with diverse fragrant waters. / Twigs hung down over them, interspersed with flowers and fruits, / adorned with unguents and the like, bound and protected for purification, / with fine cloths tied to their necks; the number of vases may also be increased. / To the chief deities, present duplicate garments to each, / and to all the other great beings, offer them one by one. / Having thus cultivated the offerings, he should next lead in those who are to be saved, / sprinkle them with pure water, and give them unguents and flowers, / causing them to generate the bodhicitta and be mindful of the Tathāgatas, / so that all will attain birth in the pure family of the Buddha. / Form the Dharmadhātu-origin mudrā and the Dharma-wheel mudrā, / and use Vajrasattva and the rest to provide protection. / Next, he should himself form the samaya of the Buddhas, / wrap them three times with pure garments according to the mantra teachings, / cover their heads, and deeply give rise to a compassionate mind. / Chanting the samaya thrice, crown the head with the syllable Ra, / adorned with the great bindu, surrounded by blazing garlands unfurling. / The syllable-door generates a white light, flowing forth like the full moon; / facing the saviors of the world, scatter pure flowers: / wherever they land, the practitioner pays reverence there. / At the first gate of the maṇḍala, where the great dragons stand guard, / between the two gates, he establishes the disciple. / Stationed there, following the ritual teachings, he performs the various acts; / having thus freed the disciple from all faults, / he performs the pacifying homa. The homa abides by the rules: / starting from the central womb-garbha out to the second \[enclosure\], / within the maṇḍala, with a mind free of doubts, / he hollows out a radiant altar of the measure of his own cubit, / with four joints forming the boundary, its center displaying the vajra seal. / To the right of the master's seat are the implements of the homa; / the disciple stays to his left, kneeling in increasing reverence. / He himself spreads kuśa grass, resting upon the ground to sit comfortably, / or lays out diverse colors, blazing brightly and extremely adorned. / When all decorative work is accomplished, this is the abridged homa site. / Surround it with auspicious reeds, cross-legged, placed over one another, / turning clockwise, broad and thick, sprinkled everywhere with fragrant water. / Mindful of the Lord of Fire-Light, out of pity for all, / he should hold a full vessel and make offerings to him. / At that time, the well-abiding one should utter these true words:"  
> — English (machine translation) (machine translation)

### [2.15](https://indike.org/pramana/in.bauddha.sanskrit.tantra.carya.mahavairocana*zh.2.15)

「『南麼三曼多勃馱喃（一）　惡揭娜（二合）曳（平）（二）　莎訶（三）』

> Having thus freed the disciples from faults, He performs the homa of pacification, and when doing homa he  
>   
> abides by the rules. He first proceeds from the central matrix to beyond the second  
>   
> \[enclosure\], And in the middle of a maṇḍala, without any doubting thoughts, He digs an altar of light (i.e., a hearth), like his own forearm  
>   
> in diameter, With its rim four phalanges \[high and wide\] and its center marked  
>   
> with a vajra seal. To the right of the teacher’s position there are the paraphernalia  
>   
> for homa, While the trainees reside to his left, squatting with heightened  
>   
> respect. He himself spreads auspicious grass (kuśa) on the ground and sits  
>   
> at ease. Alternatively \[when it is not possible to dig a hearth, he paints one\]  
>   
> with pigments, bright red and most imposingly beautiful— Anything that is painted will be effective: this is the simplified  
>   
> homa site. Around \[the hearth\] he spreads auspicious grass with the ends  
>   
> overlapping one another Toward the right (i.e., clockwise), all wide and thick, and he sprinkles  
>   
> it all with perfumed water. Contemplating the honored one Agni out of pity for all, He should take a full ladle and make oblations to him with it, And at the same time the well-abiding \[ācārya\] should utter this  
>   
> mantra:  
>   
> Namaḥ samantabuddhānāṃ, agnaye svāhā. (Homage to all  
>   
> Buddhas! For Agni, svāhā!) \[3\]  
>   
> Next, with his left hand \[the ācārya\] then holds the disciples  
>   
> By the thumb of their right hand and offers up homa in brief.  
>   
> Each time he makes an oblation, he recites with sincerity \[the  
>   
> following mantra\] until he reaches thrice seven \[times\] for each  
>   
> \[disciple\];  
>   
> He should dwell in thoughts of compassion, the mantra according  
>   
> with the rules:  
>   
> Namaḥ samantabuddhānāṃ, āḥ mahāśāntigata śāntikara praśama-  
>   
> dharmanirjāta abhāvasvabhāvadharmasamatāprāpta svāhā.  
>   
> (Homage to all Buddhas! Āḥ! O you who have reached great  
>   
> tranquility! you who bring about tranquility! you who are born of  
>   
> the dharma of calmness! you who have obtained sameness with  
>   
> dharmas that have non-being as their intrinsic nature! svāhā!) \[4\]  
>   
> When the practitioner has finished doing homa, he should instruct  
>   
> \[the disciples\] in making gifts \[to him\]:  
>   
> Gold, silver, rare jewels, elephants, horses, and carriages,  
>   
> Cattle, sheep, choice garments, or again any other goods.  
> — Rolf W. Giebel 2005, The Vairocanābhisaṃbodhi Sutra

### [2.16](https://indike.org/pramana/in.bauddha.sanskrit.tantra.carya.mahavairocana*zh.2.16)

「復以三昧手，次持諸弟子，  
慧手大空指，略奉持護摩。  
每獻輒誠誦，各別至三七，  
當住慈愍心，依法真實言：

> "Then with the samādhi-hand, next hold the disciples; / with the great void finger of the prajñā-hand, briefly hold and perform the homa. / With each offering, chant sincerely, each separately up to twenty-one times; / abiding in a mind of loving-kindness, utter the true words according to the rite:"  
> — English (machine translation) (machine translation)

### [2.17](https://indike.org/pramana/in.bauddha.sanskrit.tantra.carya.mahavairocana*zh.2.17)

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

### [2.18](https://indike.org/pramana/in.bauddha.sanskrit.tantra.carya.mahavairocana*zh.2.18)

「行者護摩竟，應教令儭施，  
金銀眾珍寶，象馬及車乘，  
牛羊上衣服，或復餘資財。  
弟子當至誠，恭敬起慇重，  
深心自忻慶，而奉於所尊。  
以修行淨捨，令彼歡喜故，  
已為作加護，應召而告言：  
『今此勝福田，一切佛所說，  
為欲廣饒益，一切諸有情。  
奉施一切僧，當獲於大果，  
無盡大資財，世說常隨生。  
以供養僧者，施具德之人，  
是故世尊說，應當發歡喜，  
隨力辦餚膳，而施現前僧。』」

> "When the practitioner has finished the homa, he should instruct \[the disciple\] to give dakṣiṇā: / gold, silver, manifold precious gems, elephants, horses, and carriages, / cattle, sheep, fine clothing, or other wealth. / The disciple should be sincere, respectful, earnest, and solemn, / rejoicing deeply in his own heart, and present these to the venerable one. / By practicing pure generosity to make him rejoice, / having already provided protection for him, \[the master\] should summon him and say: / 'Now this supreme field of merit was taught by all Buddhas / in order to broadly benefit all sentient beings. / Presenting offerings to the entire Saṅgha will yield great fruit; / inexhaustible great wealth, as worldly teaching says, will constantly follow one's births. / Because making offerings to the Saṅgha is giving to those endowed with virtue, / therefore the Lord said that you should give rise to joy, / prepare delicacies according to your capacity, and give them to the Saṅgha present.'"  
> — English (machine translation) (machine translation)

### [2.19](https://indike.org/pramana/in.bauddha.sanskrit.tantra.carya.mahavairocana*zh.2.19)

爾時毘盧遮那世尊復告執金剛祕密主而說偈言：

> The disciples should with utmost sincerity and reverence engender  
>   
> respect  
>   
> And, happy from the depths of their hearts, offer these up to \[the  
>   
> ācārya\] whom they honor,  
>   
> For by cultivating pure relinquishment they make him rejoice.  
>   
> Having performed empowerment for them, he should summon them  
>   
> and address them, saying:  
>   
> “Now, this excellent field of merit has been explained by all  
>   
> the buddhas  
>   
> Out of their desire to bring extensive benefit to all sentient beings:  
>   
> If you offer up gifts to the entire sangha, you will obtain great results,  
>   
> And in worldly terms inexhaustible great wealth will always accrue;  
>   
> By making offerings to the sangha you make gifts to persons  
>   
> endowed with virtue.  
>   
> Therefore the World-honored One has taught that you should  
>   
> engender joy,  
>   
> Provide dishes of food according to your ability, and give them to  
>   
> the sangha actually present.”  
>   
> Then the World-honored One Vairocana again addressed the vajradhara Lord of Mysteries, uttering these verses:  
>   
> You, Mahāsattva, should with singlemindedness listen attentively,  
>   
> As I explain in full the consecration, revealed by buddhas of yore.  
>   
> The teacher constructs a second altar, facing the central maṇḍala,  
>   
> And he draws it in the outer precinct two cubits distant \[from the  
>   
> main maṇḍala\]:  
>   
> Its four sides are exactly equal \[in length\], and he opens an entrance  
>   
> facing toward the inside.  
>   
> He installs four vajradharas, placing them outside the four corners:  
>   
> Namely, Aprapañcavihārin, Gaganāmala,  
>   
> Vimalanetra, and Vicitrāmbaradhara.  
>   
> The large lotus flower in the center has eight petals as well as stamens,  
>   
> And on the petals in the four quarters are four accompanying  
>   
> bodhisattvas,  
>   
> There because of the power of the former vows of these great beings.  
>   
> What are the four called? They are, namely, the bodhisattvas  
>   
> Dhāraṇīśvara\[rāja\],  
>   
> Smṛtisaṃprajanyin, Hitādhyāśayin, and Kāruṇya.  
>   
> On the other four petals he fashions four servants:  
>   
> Vicitrāmbara, Āśāparipūraka, Asakta, and Vimukta.  
>   
> In the center he displays the inconceivable form of the Dharma  
>   
> realm (i.e., the letter Raṃ).  
>   
> \[Four\] flasks made of four precious things, filled with drugs  
>   
> and jewels,  
>   
> \[The ācārya\] empowers with \[the mantras of\] Samantabhadra,  
>   
> Maitreya,  
>   
> \[Sarva\]nīvaraṇaviṣkambhin, and Sarvāpāyaṃjaha.  
>   
> At the time of the consecration he should install \[the initiand\] on the  
>   
> wondrous lotus \[in the center\]  
>   
> And make offerings with unguents, flowers, lamps, and argha;  
>   
> He shades him from above with banners, pennants, and parasols  
>   
> and offers up enchanting music  
>   
> And the extensive and wonderful words of auspicious gāthās.  
>   
> After having made offerings in this manner and brought joy \[to  
>   
> the initiand\], He himself anoints \[the initiand’s\] head in the presence of the  
>   
> Tathāgatas. He should again make him offerings of exquisite unguents and flowers, After which he should take a golden stylet and, standing in front  
>   
> of him, Exhort him and make him rejoice by uttering this gāthā: “Son of the Buddha, the buddhas have removed your film of  
>   
> ignorance, Just as the world’s king of physicians skillfully uses a golden stylet  
>   
> \[to remove the world’s blindness\].” The mantra-reciting practitioner should next take a clear mirror, And in order to show that dharmas have no \[differentiating\]  
>   
> characteristics, he utters this wondrous gāthā: “The dharmas are formless, pellucid, and without turbidity, Ungraspable, dissociated from speech, and only arisen from cause  
>   
> and action. Knowing thus that these dharmas are by their own nature undefiled, Act for the incomparable benefit of the world, you who have been  
>   
> born from the mind of the Buddha!” Then he should confer \[on the initiand\] a Dharma wheel, placing it  
>   
> between his two feet, And give him a Dharma conch in his right hand, again uttering these  
>   
> verses: “From today you turn the wheel of the world-saviors And blow the unsurpassed Dharma conch, its sound all-pervading. Do not engender heterodox wisdom, and free from doubting  
>   
> thoughts, You should reveal to the world the excellent path for practicing  
>   
> mantras. If you always make such a vow and proclaim your indebtedness to  
>   
> the buddhas, All the vajradharas will all protect you.” Then, arousing thoughts of compassion toward the disciple,  
> — Rolf W. Giebel 2005, The Vairocanābhisaṃbodhi Sutra

> Then the Lord Vairocana addressed the vajradhara Guhyakādhipati again in verse:  
> — English (machine translation) (machine translation)

### [2.20](https://indike.org/pramana/in.bauddha.sanskrit.tantra.carya.mahavairocana*zh.2.20)

「汝摩訶薩埵，一心應諦聽；  
當廣說灌頂，古佛所開示。  
師作第二壇，對中漫荼羅，  
圖畫於外界，相距二肘量，  
四方正均等，內向開一門，  
安四執金剛，居其四維外，  
謂住無戲論，及虛空無垢。  
無垢眼金剛，被雜色衣等，  
內心大蓮華，八葉及鬚蘂，  
於四方葉中，四伴侶菩薩，  
由彼大有情，往昔願力故。  
云何名為四？謂總持自在，  
念持利益心，悲者菩薩等。  
所餘諸四葉，作四奉教者，  
雜色衣滿願，無礙及解脫。  
中央示法界，不可思議色，  
四寶所成瓶，盛滿眾藥寶。  
普賢慈氏尊，及與除蓋障，  
除一切惡趣，而以作加持。  
彼於灌頂時，當置妙蓮上，  
獻以塗香華，燈明及閼伽，  
上蔭幢幡蓋，奉攝意音樂，  
吉慶伽陀等，廣多美妙言。  
如是而供養，令得歡喜已，  
親對諸如來，而自灌其頂。  
復當供養彼，妙善諸香華，  
次應執金篦，在於彼前住，  
慰喻令歡喜，說如是伽他：  
『佛子佛為汝，決除無智膜，  
猶如世醫王，善用以金籌。』  
持真言行者，復當執明鏡，  
為顯無相法，說是妙伽他：  
『諸法無形像，清澄無垢濁，  
無執離言說，但從因業起。  
如是知此法，自性無染污，  
為世無比利，汝從佛心生。』  
次當授法輪，置以二足間，  
慧手傳法螺，復說如是偈：  
『汝自於今日，轉於救世輪，  
其聲普周遍，吹無上法螺。  
勿生於異慧，當離疑悔心，  
開示於世間，勝行真言道。  
常作如是願，宣唱佛恩德，  
一切持金剛，皆當護念汝。』  
次當於弟子，而起悲念心，  
行者應入中，示三昧耶偈：  
『佛子汝從今，不惜身命故，  
常不應捨法、捨離菩提心、  
慳悋一切法、不利眾生行。  
佛說三昧耶，汝善住戒者，  
如護自身命，護戒亦如是。  
應至誠恭敬，稽首聖尊足，  
所作隨教行，勿生疑慮心。』」

> "You, Mahāsattva, should listen single-mindedly and attentively; / I shall explain in full the abhiṣeka revealed by the ancient Buddhas. / The master makes a second altar facing the central maṇḍala, / drawn in the outer precinct at a distance of two cubits, / exactly square and equal on four sides, opening one gate facing inward. / Place four vajradharas outside its four corners: / namely, Abiding in Niṣprapañca and Gagana-amala, / Vimalalocana Vajradhara, clad in motley garments, and the rest. / Inside the heart is a great lotus flower with eight petals and stamens; / on the petals in the four cardinal directions are four companion bodhisattvas, / through the power of those great beings' past vows. / What are their names? Dhāraṇīśvara, / Smṛti-dhāraṇa-hitāśaya, the compassionate bodhisattva, and so forth. / On the remaining four petals, make the four command-attendants: / Citravastra, Manoratha, Apratihata, and Vimukti. / In the center, depict the dharmadhātu of inconceivable color, / and vases made of the four jewels, filled with medicinal herbs and treasures. / The venerable Samantabhadra, Maitreya, and Sarvanīvaraṇaviṣkambhin, / and Sarvadurgatipariśodhana empower them. / At the time of abhiṣeka, place them on exquisite lotuses, / offer unguents, flowers, lamps, and arghya water, / shaded above with pennants, banners, and canopies, presenting captivating music, / auspicious gāthās, and manifold beautiful words. / Having thus made offerings and caused \[the deities\] to rejoice, / directly facing all the Tathāgatas, he confers abhiṣeka upon his head. / Again, he should offer him exquisite and fine incense and flowers; / next, he should hold a golden probe, stand before him, / comfort him and make him rejoice, and recite such a gāthā: / 'Son of the Buddha, the Buddha removes the film of ignorance for you, / just as a worldly king of physicians skillfully uses a golden probe.' / The mantrin should further hold a clear mirror, / to reveal the unconditioned Dharma, and speak this exquisite gāthā: / 'All phenomena lack form; they are clear, free from impurity, / beyond grasping, and detached from speech, arising solely from causes and karma. / Knowing that these phenomena are thus intrinsically undefiled, / peerless in the world, you are born from the Buddha's heart.' / Next, he should bestow the Dharma-wheel, placing it between his two feet, / pass the Dharma-conch with his prajñā-hand, and again speak this verse: / 'From this day forward, you yourself turn the wheel that saves the world; / let its sound resonate everywhere, blowing the unsurpassed Dharma-conch. / Do not give rise to deviant views; abandon doubt and regret; / reveal to the world the mantrayāna of supreme practice. / Constantly make such a vow, proclaiming the Buddha's grace and virtues; / all vajradharas will protect and remember you.' / Next, giving rise to compassion toward the disciple, / the practitioner should enter within and instruct him with the samaya verse: / 'Son of the Buddha, from now on, not sparing even your life, / you should never abandon the Dharma, nor abandon the bodhicitta, / nor be stingy with any Dharma, nor engage in actions unbeneficial to beings. / This is the samaya taught by the Buddha; you who well abide in the precepts, / just as you protect your own life, so should you protect the precepts. / You should be sincere and reverent, bowing your head to the feet of the holy one; / perform whatever is instructed, and do not harbor doubts.'"  
> — English (machine translation) (machine translation)

### [2.21](https://indike.org/pramana/in.bauddha.sanskrit.tantra.carya.mahavairocana*zh.2.21)

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

> The practitioner should take him inside \[the maṇḍala\] and reveal  
>   
> the samaya verses:  
>   
> “Son of the Buddha, henceforth, not begrudging of life or limb,  
>   
> You should never abandon the Dharma, forsake the bodhi-mind,  
>   
> Be miserly with any dharmas, or do anything that does not benefit  
>   
> beings.  
>   
> The Buddha has taught the samaya for you who abide well in the  
>   
> precepts,  
>   
> And just as you guard your life, so too should you guard the precepts.”  
>   
> With utmost sincerity and reverence \[the disciple\] should bow down  
>   
> at the feet of the honored \[ācārya\],  
>   
> And acting in conformity with the teaching, he must not engender  
>   
> any doubting thoughts.  
>   
> Thereupon Vajrapāṇi said to the Buddha, “World-honored One, if any men of good \[family\] or women of good \[family\] enter the samaya of this great king of maṇḍalas ‘Born of the Matrix of Great Compassion,’ how great an accumulation of merit will they obtain?”  
>   
> When Vajrapāṇi had finished speaking thus, the Buddha addressed him, saying, “Lord of Mysteries, the total accumulation of merit \[obtained\] from the initial generation of the \[bodhi-\]mind through to becoming a Tathāgata is exactly equivalent to the accumulation of merit by these men of good \[family\] or women of good \[family\]. Lord of Mysteries, by means of this gateway to the Dharma you should know thus: that these men of good \[family\] and women of good \[family\] are children of the Buddha’s mind, born of the Tathāgata’s mouth. Wherever these men of good \[family\] and women of good \[family\] may be, there is a buddha performing buddha deeds. Therefore, Lord of Mysteries, should one wish to worship the Buddha, then one should worship these men of good \[family\] and women of good \[family\], and should one wish to see the Buddha, then one should look at them.”  
>   
> Then the vajradharas headed by Vajrapāṇi and so on and the bodhisattvas headed by Samantabhadra and so on spoke in unison, saying, “Worldhonored One, from now on we shall revere and worship these men of good \[family\] and women of good \[family\]. Why? Because, World-honored One, seeing these men of good \[family\] and women of good \[family\] is the same as seeing the World-honored Buddha.”  
>   
> Thereupon the World-honored One Vairocana again gazed upon the  
>   
> entire assembly and addressed the vajradhara Lord of Mysteries and the  
>   
> other vajradharas, as well as the great multitude, saying, “Good sirs, there  
>   
> are mantra phrases \[born of\] the mark of the Tathāgata’s supramundane and  
>   
> immeasurably vast speech-circle (i.e., tongue), which are like a variegated  
>   
> maṇi, fulfill all wishes, accumulate immeasurable merit, abide in unimpeded  
>   
> conduct, and have a power incomparable through the three ages.”  
>   
> When he had finished speaking thus, Vajrapāṇi, the Lord of Mysteries,  
>   
> and the other vajradharas, as well as the great assembly, spoke in unison,  
>   
> saying, “World-honored One, now is the time! Sugata, now is the time!”  
> — Rolf W. Giebel 2005, The Vairocanābhisaṃbodhi Sutra

> Then Vajrapāṇi addressed the Buddha: "Lord, if there are good men and good women who enter the samaya of this great king of maṇḍalas born from the womb of great compassion, how much merit will they attain?" When he had spoken thus, the Buddha told Vajrapāṇi: "Guhyakādhipati, the heap of merit of that good man or good woman is precisely equal to all the heaps of merit from the first generation of the mind up to the attainment of the Tathāgata. Guhyakādhipati, by this Dharma-gate you should know that that good man or good woman is born from the mouth of the Tathāgata, a child of the Buddha's heart; wherever that good man or good woman resides, there is a Buddha performing Buddha-deeds. Therefore, Guhyakādhipati, if one wishes to make offerings to the Buddha, one should make offerings to this good man or good woman; if one wishes to see the Buddha, one should see them." Then Vajrapāṇi and the other leading vajradharas, and Samantabhadra and the other leading bodhisattvas spoke in unison: "Lord, from this day forth, we shall reverently make offerings to these good men and good women. Why? Lord, because those good men and good women are equal to seeing the Buddha, the Lord."  
> — English (machine translation) (machine translation)

### [2.22](https://indike.org/pramana/in.bauddha.sanskrit.tantra.carya.mahavairocana*zh.2.22)

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

> Then the Lord Vairocana looked again upon the entire assembly and addressed the vajradhara Guhyakādhipati and the other vajradharas and the great assembly: "Good men, there are mantra phrases possessed of the marks of the Tathāgata's appearance in the world, the immeasurable wheel of the broad and long tongue, which like a masterfully colored gem can fulfill all wishes, accumulate immeasurable merits, abide in invulnerable practices, and possess peerless power in the three times." When this was said, the vajradhara Guhyakādhipati, the other vajradharas, and the great assembly spoke in unison: "Lord, now is the time! Sugata, now is the time!"  
> — English (machine translation) (machine translation)

### [2.23](https://indike.org/pramana/in.bauddha.sanskrit.tantra.carya.mahavairocana*zh.2.23)

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

> Thereupon the World-honored One Vairocana dwelled in the samādhi  
>   
> “Observation from the High Peak of the Pure Dharma Banner,” in which,  
>   
> fulfilling all wishes, he protruded his vast tongue and completely covered all  
>   
> buddha fields. Then the Buddha rose from meditation, whereupon he emit-  
>   
> ted a voice that pervaded the Dharma realm of all Tathāgatas, taking pity on  
>   
> the realms of beings without exception, and uttered this vidyārājñī “Very Pow-  
>   
> erful Great Protection”: Namaḥ sarvatathāgatebhyaḥ sarvabhayavigatebhyo  
>   
> viśvamukhebhyaḥ, sarvathā haṃ \[khaṃ\] rakṣa mahābale sarvatathāgata-  
>   
> puṇyanirjāte hūṃ hūṃ trāṭ trāṭ apratihate svāhā. (Homage to all Tathāgatas,  
>   
> who are free from all fear and are in all directions! In every way, haṃ \[khaṃ\],  
>   
> protect! O you of great strength! you who are born of the merit of all Tathā-  
>   
> gatas! hūṃ hūṃ trāṭ trāṭ! you who are unimpeded! svāhā!) \[5\]  
>   
> Then, as soon as all the Tathāgatas and the multitudes of sons of the  
>   
> Buddha had uttered this vidyā, buddha fields everywhere shook in six dif-  
>   
> ferent ways, and all the bodhisattvas, having experienced something unprece-  
>   
> dented, with wide-open eyes spoke these verses in front of the buddhas with  
>   
> words pleasing to the mind:  
>   
> It is most remarkable that the buddhas have uttered this \[vidyā\]  
>   
> “Very Powerful Protection”;  
>   
> The protection by all the buddhas \[is like that provided by\] a citadel  
>   
> and moat that are completely impregnable.  
>   
> If one dwells protecting the mind with it, all obstructors,  
>   
> Vināyakas, and rākṣasas of evil form  
>   
> Will all disperse through the power of thinking on the mantra.  
>   
> Then the Bhagavān, having empowered the vast Dharma realm, dwelled at once in the samādhi “Matrix-Treasury of the Dharma Realm” and, rising from this state of meditation, uttered the vidyā “Entry into the Buddhas’ Samaya”: Namaḥ samantabuddhānāṃ, asame trisame samaye svāhā. (Homage to all Buddhas! O pledge of three equals, without equal! svāhā!) \[6\]  
>   
> As soon as he had uttered this vidyā “Entry into the \[Buddhas’\] Samaya” in the midst of all the assemblies of bodhisattvas in all buddha fields, the sons of the Buddha who had heard it together \[became so that they\] would no longer transgress any dharmas.  
>   
> Then the Bhagavān also uttered the mantra “birth in the Dharma realm”: Namaḥ samantabuddhānāṃ, dharmadhātusvabhāvako ’ham. (Homage to all Buddhas! I have the intrinsic nature of the Dharma realm.) \[7\]  
> — Rolf W. Giebel 2005, The Vairocanābhisaṃbodhi Sutra

> Then the Lord Vairocana dwelt in the samādhi of the peak-vision of the pure Dharma banner, which extends the mark of the broad and long tongue covering all Buddha-fields and fulfills all wishes. The Buddha then arose from samādhi, uttered a sound pervading the dharmadhātu of all Tathāgatas with compassion for all realms of sentient beings without remainder, and proclaimed this Vidyārājñī of Great Power and Great Protection:  
> — English (machine translation) (machine translation)

_First 23 of 305 passages. [Read on](https://indike.org/pramana/in.bauddha.sanskrit.tantra.carya.mahavairocana*zh.2)_

## Translations (2)

- [The Vairocanābhisaṃbodhi Sutra](https://indike.org/pramana/in.bauddha.sanskrit.tantra.carya.mahavairocana*zh~en-bdk.2.7) — Rolf W. Giebel 2005, English
- [English (machine translation)](https://indike.org/pramana/in.bauddha.sanskrit.tantra.carya.mahavairocana*zh~en-mt.2.1) — English, machine translation

## Other recensions (1)

- [Rnam par snang mdzad chen po mngon par rdzogs par byang chub pa](https://indike.org/pramana/in.bauddha.sanskrit.tantra.carya.mahavairocana*bo.2.1) — Classical Tibetan

## Linked texts (3)

- [大毘盧遮那成佛經疏](https://indike.org/pramana/in.bauddha.taisho.1796.6.157) — Classical Chinese
- [底哩三昧耶不動尊聖者念誦祕密法](https://indike.org/pramana/in.bauddha.sanskrit.tantra.kriya.tathagata.trisamayacalavidhi*zh-amoghavajra.1.8) — Classical Chinese
- [大毘盧遮那經供養次第法疏](https://indike.org/pramana/in.bauddha.taisho.1797.1.36) — Classical Chinese

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Source: [https://indike.org/pramana/in.bauddha.sanskrit.tantra.carya.mahavairocana*zh.2](https://indike.org/pramana/in.bauddha.sanskrit.tantra.carya.mahavairocana*zh.2) · Pramāṇa