The Awakening of Mahāvairocana 3: 大毘盧遮那成佛神變加持經卷第三

3.1

大唐天竺三藏善無畏共沙門一行譯

Translated by the Great Tang Tripiṭaka Master Śubhakarasiṃha of India together with the Śramaṇa Yixing

3.2

世間成就品第五

Chapter 5: Mundane Siddhis

3.3

爾時世尊復告執金剛祕密主而說偈言：

Then the Lord addressed Vajradhara Guhyakādhipati again and spoke in verse:

3.4

「如真言教法，成就於彼果，
當字字相應，句句亦如是，
作心想念誦，善住一洛叉。
初字菩提心，第二名為聲，
句想為本尊，而於自處作。
第二句當知，即諸佛勝句，
行者觀住彼，極圓淨月輪，
於中諦誠想，諸字如次第，
中置字句等，而想淨其命，
命者所謂風，念隨出入息，
彼等淨除已，作先持誦法，
善住真言者，次一月念誦，
行者前方便，一一句通達，
諸佛大名稱，說此先受持。
次當隨所有，奉塗香花等，
為成正覺故，迴向自菩提。
如是於兩月，真言當無畏。
次滿此月已，行者入持誦，
山峯或牛欄，及諸河潬等，
四衢道一室，神室大天室。
彼漫茶羅處，悉如金剛宮，
是處而結護，行者作成就。
即以中夜分，或於日出時，
智者應當知，有如是相現，
𤙖聲或鼓音，若復地震動，
及聞虛空中，有悅意言辭，
應知如是相，悉地總如意。
諸佛兩足尊，宣說於彼果，
住是真言行，必定當成佛，
應一切種類，常念持真言，
古佛大仙說，故應當憶念。」

"In accordance with the ritual method of the mantras, to accomplish that fruit,
One should correspond syllable by syllable, and phrase by phrase likewise;
Visualizing in mind, one recites, well abiding for one hundred thousand [times].
The first syllable is the bodhicitta; the second is called sound;
Visualizing the phrase as the iṣṭadevatā, one produces it in its own place.
The second phrase, you should know, is the supreme phrase of all Buddhas;
The practitioner contemplates and abides therein, in the extremely round and pure moon disk.
Within it, sincerely visualizing the syllables according to their order,
One places the syllables and phrases therein, and contemplates purifying their life [breath];
'Life' refers to the wind: one mindfully follows the exhalation and inhalation of breath.
Having purified these, one performs the preliminary recitation rite;
One who abides well in the mantra next recites for one month.
The practitioner's preliminary upāya penetrates phrase by phrase;
The Buddhas of great renown spoke of this preliminary reception and holding.
Next, one should, according to what one has, offer smeared incense, flowers, and the like,
And for the sake of attaining perfect awakening, dedicate them to one's own bodhi.
In this way, for two months, the mantra will be fearless.
Next, having completed this month, the practitioner enters recitation
On a mountain peak or in a cow-pen, on river sandbars, and the like,
At a crossroads, in a solitary chamber, a deity chamber, or a Mahādeva chamber.
That maṇḍala place is entirely like a vajra palace;
In that place, having bound and protected [the site], the practitioner accomplishes the siddhi.
Then at the midnight watch, or at the time of sunrise,
The wise one should know that such signs will appear:
The sound of hūṃ, or the sound of drums, or if the earth quakes,
And one hears in the sky delightful words—
One should know that with such signs, the siddhi will be entirely as desired.
The Buddhas, the supreme among two-legged beings, taught concerning that fruit;
Abiding in this mantra practice, one will surely attain Buddhahood.
According with all kinds, always mindfully uphold the mantras;
They were spoken by the ancient Buddhas and Great Seers, and so one should remember them."

3.5

悉地出現品第六

The well-abiding mantrin next recites for one month,

And in [this] preliminary expedient means the practitioner masters

each base. The buddhas of great renown have taught that this is the preliminary

recitation. Next, in accordance with what he has, he should offer up unguent,

flowers, and so on, And for the sake of accomplishing perfect awakening he redirects

[the merit thereof] to his own bodhi. In this manner within two months the mantra[-practitioner] will

become fearless. Then, having completed this [second] month, the practitioner

engages in recitation [proper]. A mountain peak or a cow pen, river sandbars, Crossroads, a chamber, a hallowed chamber, or the chamber of a

great god: The maṇḍala site is [made] completely like an adamantine palace, And having bound and protected the site, the practitioner performs

[rites of] accomplishment. In the middle of the night or when the sun rises The wise person should know that there may appear signs such as

these: A voice [saying] “Hūṃ,” or the sound of a drum, or again the shaking

of the earth, And he may hear words pleasing to the mind in empty space. He should know that with signs such as these siddhi will be all

as he wishes. The buddhas, honored among two-legged beings, have proclaimed

the result: If one dwells in this mantra practice, one will most certainly become

a buddha. One should in every way always keep the mantra in mind: Buddhas of yore, great seers, have taught [thus], and therefore one

should recollect it.

Chapter VI

The Manifestation of Siddhi

Thereupon the World-honored One again gazed upon the entire great assembly and, wishing to fulfill all wishes, again expounded Dharma-phrases for the consummation of knowledge determined by immeasurable gateways throughout the three ages.

Empty space is unsullied, without own-nature,

and bestows various kinds of skillful knowledge;

Because its own-nature is originally always empty,

it is dependently arisen, most profound, and difficult to see,

And in special progress over a long period of time

it grants the unsurpassed result as desired.

For example, just as dwellings in all destinies,

although dependent on empty space, are not attached to it,

So too is this pure Dharma like that,

and the three existences without exception are born pure.

Because the excellent-born, the imposing one, of yore cultivated this,

he acquired the conduct of all Tathāgatas.

Chapter 6: Manifestation of Siddhis

3.6

爾時世尊復觀諸大眾會，為欲滿足一切願故，復說三世無量門決定智圓滿法句：

Then the Lord again observed the great assembly, and in order to fulfill all vows, spoke further Dharma-phrases of definitive wisdom and perfection belonging to the immeasurable gates of the three times:

3.7

「虛空無垢無自性，能授種種諸巧智，
由本自性常空故，緣起甚深難可見，
於長恒時殊勝進，隨念施與無上果。
譬如一切趣宮室，雖依虛空無著行，
此清淨法亦如是，三有無餘清淨生，
昔勝生嚴修此故，得有一切如來行。
非他句有難可得，作世遍明如世尊，
說極清淨修行法，深廣無盡離分別。」

"Space is unstained and devoid of intrinsic nature, able to bestow all kinds of skillful wisdom;
Because the original nature is eternally empty, dependent arising is profound and hard to see;
Through long-lasting and supreme exertion, it grants the unexcelled fruit according to recollection.
Just as the palaces of all destinies, though resting on space, proceed without attachment,
This pure Dharma is also like this: the three realms of existence arise purely without remainder.
Because in the past the supreme Adornment of Arising practiced this, he attained all practices of the Tathāgatas.
It is not found in other phrases and is hard to obtain; making widespread illumination in the world like the Lord,
He taught the practice of utmost purity, deep, vast, inexhaustible, and free from conceptualization."

3.8

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

There is no other state that is as difficult to obtain,

and it completely illuminates the world just like the

World-honored One.

The method of most pure cultivation has been explained,

profound, vast, inexhaustible, and free from differentiation.

Then, when the World-honored One Vairocana had spoken these verses, he surveyed the entire great assembly of Vajrapāṇi and so on and addressed the vajradharas, saying, “Good sirs, you should each reveal phrases from which siddhi emanates through the supernatural power of the Dharma realm, such that beings, if thus seeing the Dharma, will dance for joy and attain a state of happiness.”

When he had finished speaking thus, the vajradharas made obeisance to the World-honored One Vairocana, [saying,] “So be it, O Dharma Lord, as you have commanded!” And they made a request of the Buddha, saying, “We beg you, World-honored One, to have pity on us and reveal the phrases from which siddhi emanates. Why? It would not be proper for us ourselves to proclaim in the presence of the Honored Bhagavān the Dharma as mastered by each of us. Verily, World-honored One, it is only because we wish for the weal and happiness of future beings.”

Thereupon the Bhagavān Vairocana addressed all the vajradharas, saying, “Excellent, excellent, good sirs! The Vinaya of the Dharma taught by the Tathāgata extols one dharma, namely, having modesty. If a man of good [family] or a woman of good [family] who has modesty thus sees the Dharma, two things will quickly occur: namely, they will not do what should not be done and they will be extolled by all. There are two further things [that will occur]: namely, they will attain what they have not yet attained and they will gain association with buddhas and bodhisattvas. There are two further things [that will occur]: namely, they will abide in śīla and they will be born among humans and gods. Now then, listen attentively and consider it carefully as I proclaim the phrases correspondent to the emanation of the accomplishment of mantras, phrases correspondent to emanation in which bodhisattvas cultivating bodhi via the gateway of mantras will quickly obtain mantra siddhi.

“If the practitioner sees a maṇḍala, is certified by a venerable [teacher], accomplishes mantras, generates the bodhi-mind, has deep faith and compassion, is without miserliness, dwells in the subjugation [of the passions], is well able to analyze how things arise from conditions, observes the prohibitory precepts, is well established in various disciplines, is possessed of skillful expedient means, is intrepid, knows the [proper] time and the wrong time [for doing something], readily makes gifts, has no fear in his mind, diligently cultivates mantra practices, has mastered the real meaning of mantras, always delights in sitting in meditation, and delights in performing [rites of] accomplishment[, he will indeed have success with mantras].

“Lord of Mysteries, in the realm of desire, for example, there is Īśvara’s vidyā ‘Delighting and Satisfying the Mind’: the gods in all the places of desire become intoxicated by it, producing many fine and sundry kinds of merriment as well as manifesting various sundry kinds of enjoyment and full

enjoyment, and they give what they have magically transformed to the Paranirmitavaśavartin gods and so on and also enjoy it themselves.

“Again, good sirs, the god Maheśvara, for example, has a vidyā ‘Born from the Excellent Mind’: he is able to do benefit for beings throughout the

At that time, after the Lord Vairocana had spoken these verses, he observed the great assembly of Vajrapāṇi and the others, and addressed the vajradharas, saying: "Good sons! Each of you should now manifest the phrase of the flowing forth of siddhi through the spiritual power of the dharmadhātu. If sentient beings see such Dharma, they will leap with joy and abide in peace." When this had been said, the vajradharas bowed in reverence to the Lord Vairocana: "So it is, Lord of Dharma! We shall comply with your instruction." Again they besought the Buddha, saying: "We only pray that the Lord will have pity on us and manifest the phrase of the flowing forth of siddhi. Why is that? To proclaim for ourselves before the venerable Bhagavat the Dharma we have realized is not fitting. Excellent, O Lord! We only pray that you will do so for the sake of the benefit and peace of future sentient beings." Then the Bhagavat Vairocana addressed all the vajradharas, saying: "Excellent, excellent! Good sons! The Dharma and Vinaya taught by the Tathāgatas praises one thing, namely, having a sense of shame. If a good son or good woman who has a sense of shame sees such a Dharma, two things will quickly arise: namely, not doing what should not be done, and being praised by the multitude. There are two further things: namely, reaching what has not yet been reached, and being able to dwell together with the Buddhas and Bodhisattvas. There are two further things: namely, abiding in śīla, and being born among humans and devas. Listen well and attentively, consider it well and bear it in mind; I shall now proclaim the corresponding phrase of the flowing forth of mantra accomplishments. Through these corresponding phrases of flowing forth, the Bodhisattvas who practice bodhi through the mantra-naya will quickly attain the siddhi of mantras therein. If a practitioner has seen the true words of accomplishment sealed and approved by the deities of the maṇḍala, arouses the bodhicitta, has deep faith, loving-kindness, and compassion, is devoid of stinginess, abides in self-control, is able to discern well what arises from conditions, upholds the precepts and abides well in all trainings, is endowed with skillful means and is valiant, knows the proper time and non-time, delights in practicing generosity with a heart free from fear, diligently cultivates the practice of mantras, penetrates the true meaning of mantras, constantly delights in seated meditation, and delights in achieving accomplishments—Guhyakādhipati! Just as in the desire realm there is the vidyā that freely satisfies and delights the mind, whereby all gods of the desire realm become intoxicated with it, bringing forth manifold wondrous play and laughter, and manifesting all kinds of varied objects of enjoyment and full enjoyment, bestowing them upon the Nirmāṇarati and Paranirmitavaśavartin gods while also enjoying them themselves; furthermore, good sons, just as in the Maheśvara heaven there is the vidyā born of the supreme mind, which can bring about the benefit of sentient beings of the trichiliocosm, magically creating all objects of enjoyment and full enjoyment, bestowing them upon the Śuddhāvāsa gods while also enjoying them itself; furthermore, just as mantras of illusory arts can manifest various gardens, groves, people, and things, or as asura mantras manifest illusory events; and just as worldly incantations gather poisons, cold, fever, and the like, or the mantras of the Mātṛ deities can cause epidemics and disasters to sentient beings, and worldly incantations remove all poisons, cold, fever, and the like, and can transform blazing fire into coolness—therefore, good sons, you should believe in the majesty of the mantras of such phrases of flowing forth. The majesty of these mantras does not emerge from the mantras, nor does it enter sentient beings, nor can it be found in the practitioner who recites them. Good sons! Due to the power of the adhiṣṭhāna of mantras, they arise naturally without deviation, because they do not deviate throughout the three times and because of the principle of profound, inconceivable dependent arising. Therefore, good sons, you should accord with and penetrate the inconceivable nature of phenomena, and never sever the path of mantras."

3.9

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

triple thousand great thousand world-system, creating every enjoyment and full enjoyment, and he gives them to the gods of Pure Abode (Śuddhāvāsa) and also enjoys them himself.

“Again, the mantras of an illusionist, for example, are able to manifest various gardens, woods, people, and things; the mantras of asuras, for example, produce illusory transformations; worldly magical arts, for example, counteract poison as well as fever and so on; the mantras of the Mātṛs (Mothers) are able to inflict epidemics and pestilences on beings; and mundane magical arts eliminate poisons as well as chills and fever and so on, and can transform a blazing fire, producing refreshing coolness [in its place].

“Therefore, good sirs, you should have faith in the potency of the mantras of these phrases of emanation. This potency of mantras does not come from within mantras, nor does it enter beings, nor can it be apprehended in the reciter himself. Good sirs, because of the mantras’ power of empowerment it arises naturally, and there is nothing that is passed over by it because it transcends the three ages and because of the most profound and inconceivable principle of dependent arising. Therefore, good sirs, you should follow and master Dharma-nature, which is inconceivable, and never discontinue the mantra path.”

Then the World-honored One dwelled in the samādhi “Treasury of the Purity of Adornments,” the support of power unimpeded throughout the three ages and the support of the inconceivable power of the Tathāgata’s empowerment, whereupon the World-honored One emitted from within samāpatti inexhaustible manifestations of speech in inexhaustible realms. On the basis of the power of the Dharma realm, unequaled power, and the faith-and-understanding of the Perfectly and Fully Awakened One, there flowed forth from a single sound the four stations [of the letter A], which pervaded the entire Dharma realm and were coextensive with empty space, and there was nowhere not reached by them. The mantra is: Namaḥ sarvatathāgatebhyo viśvamukhebhyaḥ, sarvathā a ā aṃ aḥ. (Homage to all Tathāgatas in all directions! In every way, a ā aṃ aḥ!) [140]

As soon as the heart[-mantra] of the Perfectly and Fully Awakened One

had spread everywhere from this [mantra], the vocal gateways of the entire

Dharma realm mutually sounded forth from the sound symbolic of the Per-

fectly and Fully Awakened One. When the bodhisattvas heard this, having

experienced something unprecedented, with wide-open eyes they uttered

sublime words and spoke these verses in front of the Omniscient One who

is free from torment:

“How marvelous is mantra practice, able to endow vast knowledge!

If pervaded by it, one becomes a buddha, honored among two-

legged beings.

Therefore one should strive energetically with regard to the essence

of the buddhas’ speech

And always perform uninterrupted practice, purifying the mind

and free from self.”

Then the Bhagavān further spoke these Dharma-phrases:

“He who would attain accomplishment in the heart[-mantras] of the

Perfectly and Fully Awakened One

Should, in a park, a monastery, or inside a cave,

Or anywhere delightful to the mind, observe the bodhi-mind

Until he reaches the first abode of repose, without engendering a

doubting mind.

He takes any one of the heart[-mantras A, Ā, Aṃ, or Aḥ], places that

heart[-mantra] on his heart,

And realizes the state of utter purity, unsullied, stable, unmoving,

Nondifferentiating like a mirror, and very subtle in its manifestation.

If he always meditates, practices, and intercorresponds [with the deity],

Then his own deity and the image of his own person will both

appear [as one].

As for the second base of the Perfectly Awakened One, in a

mirror[like] maṇḍala (circle),

On a seat of the great king of lotus flowers [the Buddha] dwells

deeply absorbed in samādhi,

Wearing a crown of hair done in a topknot and surrounded by

immeasurable light;

He is free from false attachment and [false] differentiation and is

originally quiescent, like empty space.

Meditating on this, [the practitioner] recites with his mind

concentrated,

And for one month he cultivates mental equipoise, reciting a full

one lakṣa [times].

These are the rules for reciting mantras during the first month.

Next, in the second month, he offers up unguent, flowers, and so on,

Thereby bringing benefit to various kinds of beings,

And then during another [third] month he renounces all profit,

At which time he is able to meditate freely in [a state of] yoga.

He wishes all to be without obstruction and [he wishes] to make

living beings happy;

He desires to accomplish the perfect result extolled by the Tathāgatas

And to fulfill the many wishes of all sentient beings.

In accord with reason and without any obscuration, he engenders

this notion:

‘May the sufferings of animals devouring each other be forever

removed!

May the realms of [hungry] ghosts be always all filled with food

and drink!

The experiences of suffering and the various torments of those in

hell—

I wish them to be quickly eliminated through my merit.’

And repeatedly thinking in his mind of other immeasurable gateways,

He generates vast compassion, and with the threefold statement

of empowerment

Then the Lord again abided in the unobstructed power of the three times, relied upon the inconceivable power of the Tathāgata's adhiṣṭhāna, and relied upon the samādhi of the pure treasury of ornaments; immediately the Lord, from within his samāpatti, emitted the inexhaustible verbal expressions of the inexhaustible realm. Relying on the power of the dharmadhātu, the unequaled power, and the adhimukti of perfect awakening, flowing forth into four places with a single voice, all-pervading throughout the dharmadhātu, equal to space, there was nowhere it did not reach. The mantra is:

3.10

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

3.11

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

From this, the mind of perfect awakening became all-pervading; immediately, the sound-gates of all dharmadhātus mutually emitted sounds from the sound of the insignia of perfect awakening. Having heard this, the Bodhisattvas attained unprecedented open eyes, uttered subtle and wondrous voices, and before the Omniscient One, the one free from fever, spoke in verse, saying:

3.12

「奇哉真言行，能具廣大智，
若遍布此者，成佛兩足尊。
是故勤精進，於諸佛語心，
常作無間修，淨心離於我。」
爾時薄伽梵，復說此法句：
「於正等覺心，而作成就者，
於園苑僧坊，若在巖窟中，
或意所樂處，觀彼菩提心，
乃至初安住，不生疑慮意。
隨取彼一心，以心置於心，
證於極淨句，無垢安不動，
不分別如鏡，現前甚微細。
若彼常觀察，修習而相應，
乃至本所尊，自身像皆現。
第二正覺句，於鏡漫茶羅，
大蓮華王座，深邃住三昧，
總持髮髻冠，圍繞無量光，
離妄執分別，本寂如虛空。
於彼中思惟，作攝意念誦，
一月修等引，持滿一洛叉，
是為最初月，持真言法則。
次於第二月，奉塗香華等，
而以作饒益，種種眾生類。
又復於他月，捨棄諸利養，
時彼於瑜伽，思惟而自在。
願一切無障，安樂諸群生，
樂欲成如來，所稱讚圓果。
或滿足一切，有情眾希願，
應理無障蓋，而生是攀緣。
傍生相噉食，所有苦永除，
常令諸鬼界，飲食皆充滿，
地獄中受苦，種種諸楚毒，
當願速除滅。以我功德故，
及餘無量門，數數心思惟，
發廣大悲愍，三種加持句，
想念於一切，心誦持真言。
以我功德力，如來加持力，
及與法界力，周遍眾生界，
諸念求義利，悉皆饒益之，
彼一切如理，所念皆成就。」

"How wondrous is the practice of mantras, able to possess vast wisdom!
If one spreads this everywhere, one attains Buddhahood, the supreme among two-legged beings.
Therefore, with diligent vigor, toward the mind of the Buddhas' speech,
Always engage in uninterrupted cultivation, with a pure mind free from a self."
At that time, the Bhagavat again spoke these Dharma-phrases:
"One who would achieve accomplishment in the mind of perfect awakening,
In a garden park or a saṅghārāma, or in a mountain cave,
Or in a place pleasing to the mind, contemplates that bodhicitta,
Until when first abiding, no doubt or hesitation arises in the mind.
Then, taking that single mind, placing mind within mind,
One realizes the extremely pure phrase, unstained, calm, and unshakable,
Non-conceptual like a mirror, appearing before oneself, extremely subtle.
If one constantly contemplates it, cultivating and corresponding with it,
Even the form of one's own body of the iṣṭadevatā will appear.
The second phrase of awakening: in the mirror maṇḍala,
On the seat of the great lotus king, profoundly abiding in samādhi,
Crowned with a topknot dhāraṇī, surrounded by immeasurable light,
Free from false grasping and conceptualization, originally tranquil like space.
Contemplating within it, one performs recitation with concentrated mind;
For one month cultivating meditative equipoise, one upholds it fully one hundred thousand times;
This is the rule for upholding the mantra during the first month.
Next, in the second month, one offers smeared incense, flowers, and the like,
And thereby brings benefit to the various classes of sentient beings.
Furthermore, in another month, renouncing all gain and support,
At that time, one contemplates yoga with mastery.
Vowing that all sentient beings will be free of obstacles and at ease,
One desires to accomplish the complete fruit praised by the Tathāgatas.
Or, to fulfill all the hopes and wishes of the multitude of sentient beings,
In accord with principle, free from hindrances and veils, one generates this mental focus:
May all the suffering of animals devouring each other be forever eliminated;
May all the ghost realms constantly be filled with food and drink;
May the diverse bitter torments suffered in the hells
Quickly be extinguished! Through my own merit,
And through other immeasurable gates, frequently contemplating in mind,
Arousing vast compassion, with the three phrases of adhiṣṭhāna,
Visualizing all, one mentally recites and upholds the mantra:
'By the power of my merit, by the power of the Tathāgata's adhiṣṭhāna,
And by the power of the dharmadhātu, pervading the realms of sentient beings,
May all who seek meaningful benefits be fully profited,
And may all that they contemplate in accord with principle be accomplished.'"

3.13

於是薄伽梵即於爾時說虛空等力虛空藏轉明妃曰：

He gives thought to all and mentally recites the mantra:

‘On account of the power of my merit, the power of the Tathāgata’s

empowerment,

And the power of the Dharma realm pervading the realms of beings,

May the objectives that they seek all be beneficial to them

And may whatever they think of be all accomplished as appropriate!’”

At this the Bhagavān then uttered the vidyārājñī “Equal to Empty Space in Power and Proceeding from the Treasury of Empty Space (Gaganagañja)”:

Namaḥ sarvatathāgatebhyo viśvamukhebhyaḥ, sarvathā khamudgate spharahīmaṃ gaganakaṃ svāhā. (Homage to all Tathāgatas in all directions! O you who have come forth from space in every way! Spread through this sky! svāhā!) [141]

“If one recites this three times, everything will be accomplished in accordance with whatever good wishes one has made.

At the full of the moon the practitioner next engages in the

performance of recitation,

On a mountain peak, inside a cow pen, in a cemetery, or on a river

sandbar,

At a crossroads, at the foot of a solitary tree, or in a shrine of the

Mātṛs.

With everything the color of the vajra (i.e., yellow), solemnly

purified, and like a vajra,

The obstructors inside [this maṇḍala] are subjugated, their minds

confused.

It is square right around with one entrance and a passageway;

Vajras are linked together [around the perimeter] in the manner of

an adamantine coupling.

In the entrances are the two guards Durdharṣa and Abhimukha,

Pointing their hands with the [index] fingers raised [menacingly],

their eyes red, and wrathful in appearance.

[The practitioner] carefully draws in the corners the seals of a śūla

(trident) with fiery light;

In the center is a fine adamantine seat, correctly aligned with the

[four] quarters,

On top of which is a large lotus flower with eight petals and spread

with stamens.

He should bind the adamantine wisdom seal of Vajrapāṇi,

And bowing down to all the buddhas, he repeatedly makes firm

his vows,

And he should protect the site and purify the drug or [other] article

[to be effectuated].

That night he recites, pure and unobstructed;

Either in the middle watch of the night or when the sun rises,

The drug or [other] article will be transformed with a circle of light

shining brightly all around.

Then, at that time, the Bhagavat spoke the Vidyā of the Turning of Ākāśagarbha with Power Equal to Space, saying:

3.14

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

3.15

「持此三轉，隨彼所生善願皆亦成就。

"Upholding this three times, whatever wholesome vows that arise will also be accomplished.

3.16

「行人於滿月，次入作持誦，
山峯牛欄中，寒林或河洲，
四衢獨樹下，忙怛哩天室，
一切金剛色，嚴淨同金剛。
彼中諸障者，攝伏心迷亂，
四方相周匝，一門及通道，
金剛互連屬，金剛結相應，
門門二守護，不可越相向，
擬手而上指，朱目奮怒形。
慇懃畫隅角，輸羅焰光印，
中妙金剛座，方位正相直，
其上大蓮華，八葉鬚蘂敷。
當結金剛手，金剛之慧印，
稽首一切佛，數數堅誓願。
應護持是處，及淨諸藥物，
於此夜持誦，清淨無障礙，
或於中夜分，或於日出時。
彼藥物當轉，圓光普暉焰，
真言者自取，遊步於大空，
住壽大威德，於生死自在，
行於世界頂，現種種色身。
具德吉祥者，展轉而供養，
真言所成物，是名為悉地。
以分別藥物，成就無分別。」

"The practitioner, on the full moon, next enters and performs recitation,
On a mountain peak, in a cowpen, in a charnel ground, or on a river islet,
Beneath a solitary tree at a crossroads, or in a temple of the Mātṛs.
All has the color of vajra, adorned and purified like vajra.
All obstructing spirits therein are subdued, their minds bewildered.
The four quarters are enclosed all around, with one gate and an entranceway,
Vajras linked with one another, bound in accord with the vajra-knot.
At each gate are two guardians, facing each other, not to be transgressed,
With hands raised and pointing upward, red-eyed and of wrathful form.
At the corners, assiduously paint the blazing śūla-mudrā.
In the center is a wondrous vajra-seat, precisely aligned with the directions;
Upon it is a great lotus, its eight petals and filaments unfolded.
One should form the mudrā of Vajrapāṇi, the vajra-wisdom mudrā,
Bow the head to all Buddhas, and repeatedly make firm vows.
One should protect and sustain this place, and purify all medicinal substances.
Reciting through this night, pure and unobstructed,
Either at the midnight watch, or at the time of sunrise,
Those medicinal substances will transform, a circular radiance flaring everywhere.
The mantrin takes them up himself, roaming in the great void,
Dwelling in long life with great majestic power, sovereign over birth and death,
Wandering at the summit of the world, manifesting various physical forms.
Possessing virtues and auspiciousness, he is worshipped in succession;
Substances accomplished through mantra are called siddhi.
Through differentiated medicinal substances, the undifferentiated is accomplished."

3.17

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

Taking it himself, the mantrin will roam about the open sky,

Live a long life, have great majesty, have mastery over birth

and death,

Go to the summit of the world-system, and manifest various

physical forms;

The auspicious one endowed with merit will make offerings one

after another

Of the article effectuated by mantras: this is called siddhi.

With [conceptually] differentiated drugs and [other] articles the

nondifferentiated is accomplished.

“Lord of Mysteries, the Tathāgatas of the present [age] and so on in all world-systems, worthy [of worship] and perfectly and fully awakened, have mastered the pāramitā of expedient means, and although these Tathāgatas know that all differentiation is originally empty by nature, by means of the power of the pāramitā of expedient means they bring to the fore the conditioned in the unconditioned. Responding in turn [to the circumstances of beings], they appear throughout the Dharma realm for the sake of beings, causing them to see the Dharma, dwell in happiness, and generate a joyful mind, or else they obtain long life, enjoy themselves by disporting among the five desires, and make offerings to the World-honored Buddhas. No worldlings are able to believe the realization of such a state, but because the Tathāgatas perceive its purpose, with a joyful mind they teach these procedural rules for the bodhisattva’s path of mantra practice. Why? [Because] that which cannot be obtained were one to seek it diligently for immeasurable eons, cultivating ascetic practices, those bodhisattvas who practice the path via the gateway of mantras will achieve in this lifetime.

“Next, Lord of Mysteries, if a bodhisattva cultivating bodhisattva practices via the gateway of mantras recites three lakṣa [times] and performs [rites of] accomplishment with a ketu (banner), khaḍga (sword), parasol, sandal, cintāmaṇi, añjana (collyrium) drug, or rocanā (bezoar), he will also obtain siddhi. Lord of Mysteries, if a man of good [family] or a woman of

good [family] endowed with expedient means acts in accordance with what

they desire, they will obtain success merely through mastery of the mind.

“Lord of Mysteries, those who hanker after cause and result, Lord of

Mysteries, those foolish people are unable to understand mantras and the

characteristics of mantras. Why?

It is taught that the cause is not the agent, and its result is not produced.

Even as a cause this cause is empty, and so how can there be any

result?

One should know that the results of mantras are completely

dissociated from cause and action.

When his body experiences the samādhi without characteristics,

Then the mantrin will obtain siddhi born from the mind.”

Then Vajrapāṇi said to the Buddha, “World-honored One, I but beg you

"Lord of Secrets, all the present Tathāgatas, Arhats, and Samyaksaṃbuddhas of all worlds thoroughly penetrate the perfection of upāya. Those Tathāgatas know that a single differentiation is by its intrinsic nature empty; and by the power of the perfection of upāya, they use the conditioned to express the unconditioned, mutually corresponding, manifesting throughout the dharmadhātu for the sake of sentient beings, causing them to dwell in the happiness of seeing the Dharma, to arouse joyful minds, or to attain long life, enjoying themselves with the play of the five desires, and making offerings to the Buddha, the Lord. Realizing such a path is something that all worldly people cannot believe. Because the Tathāgata sees this beneficial purpose, with a joyful mind he expounds this sequential ritual of the bodhisattva's practice of the mantra path. Why is this? That which could not be attained through diligent seeking and practicing of austerities for immeasurable kalpas, bodhisattvas practicing the path of the mantra-naya attain in this very life. Furthermore, Lord of Secrets, a bodhisattva cultivating the bodhisattva practice of the mantra-naya who recites three hundred thousand [times] to achieve accomplishment through such things as the ketu sword, parasol, sandals, cintāmaṇi, añjana ointment, and rocanā, also attains siddhi. Lord of Secrets, if good sons or good daughters endowed with upāya perform actions in accordance with whatever they aspire to, they will attain accomplishment through the sovereignty of mind alone. Lord of Secrets, as for those who delight in desire, cause, and effect—Lord of Secrets, those foolish persons are not capable of knowing the mantras and the marks of mantras. Why is this?

3.18

「說因非作者，彼果則不生，
此因因尚空，云何而有果？
當知真言果，悉離於因業。
乃至身證觸，無相三摩地，
真言者當得，悉地從心生。」

"If a cause is said to have no agent, that effect then does not arise.
This cause of the cause is already empty; how then could there be an effect?
You should know that the effect of mantra is entirely free from cause and karma.
Even to the point of personal realization and contact with markless samādhi,
The mantrin will attain siddhi, which is born from the mind."

3.19

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

Then Vajrapāṇi said to the Buddha: "Lord, we pray that you once again speak these words of correct awakening, these words for the accomplishment of siddhi. When good sons and good daughters who see this Dharma rejoice in mind, experience a comfortable dwelling, and do not harm the dharmadhātu. Why is this? Lord, as for the dharmadhātu, all Tathāgatas, Arhats, and Samyaksaṃbuddhas describe it as the inconceivable realm. Therefore, Lord, bodhisattvas who cultivate the bodhisattva practice of the mantra-naya attain such penetration of the dharmadhātu, which cannot be analyzed or destroyed." After this was said, the Lord addressed the vajradhara, the Guhyakādhipati: "Excellent, excellent, Lord of Secrets! Excellent indeed that you can ask the Tathāgata about such a meaning! Listen attentively and reflect on it well; I will now expound it." The Guhyakādhipati said: "So be it, Lord. We wish and desire to hear." The Buddha said to the Lord of Secrets: "Accomplishment is made through the syllable A. Whether in a dwelling place of the Saṃgha, in a mountain cave, or in a clean room, when reciting three hundred thousand [times] while distributing the syllable A throughout all one's limbs; then on the full moon, make offerings with everything one possesses. Even Samantabhadra Bodhisattva, Mañjuśrī, the vajradharas, and so forth, or other holy devas, will appear before you, touch your head, and say: 'Excellent, practitioner! You should bow your head in homage and present arghya water.' Thereupon one attains the samādhi of never forgetting the bodhicitta. Moreover, reciting and practicing it with such lightness and ease of body and mind, one will attain purity of mind and purity of body corresponding to what arises. Placing it upon the ear and holding it, one will attain purity of the ear faculty. Performing inhaling and exhaling breaths through the gate of the syllable A, contemplating during the three periods, the practitioner can then maintain his lifespan and dwell in the world for long kalpas. If one wishes to be loved and revered by kings and the like, then through the gate of the syllable HA, regard those who should be saved, bestow upon them a padma flower, and holding a śaṅkha oneself, look at one another, and joy will immediately arise."

3.20

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

to further explain this state of the Perfectly and Fully Awakened One, the

state of the accomplishment of siddhi. Men of good [family] and women of

good [family] who see this Dharma obtain joy in their hearts, experience a

state of happiness, and do not violate the Dharma realm. Why? World-hon-

ored One, all the Tathāgatas, worthy [of worship] and perfectly and fully

awakened, have explained that the Dharma realm is called the ‘inconceiv-

able realm.’ Therefore, World-honored One, bodhisattvas cultivating bodhi-

sattva practices via the gateway of mantras gain the understanding that the

Dharma realm cannot be divided or destroyed.”

When the vajradhara Lord of Mysteries had finished speaking thus, the

World-honored One addressed him, saying, “Excellent, excellent, Lord of

Mysteries! It is indeed excellent that you have asked the Tathāgata about this

matter. You should listen attentively and consider it carefully as I now explain.”

The Lord of Mysteries said, “So be it, World-honored One. I am eager

to listen.”

The Buddha addressed the Lord of Mysteries, [saying,] “One achieves

accomplishment by means of the letter-gateway A. Either in a place inhab-

ited by monks, or inside a mountain cave, or in a clean chamber one places

the letter A on all one’s limbs and recites three lakṣa [times]. Then at the full

of the moon one uses everything one has to make offerings until the bodhi-

sattva Samantabhadra, Mañjuśrī, Vajradhara (i.e., Vajrapāṇi), and so on or

other holy divinities appear before one and caress one’s head, exclaiming, ‘Excellent, practitioner!’ One should [then] bow down, make obeisance, and offer up argha water, whereupon one will achieve the samādhi of not forgetting the bodhi-mind. Again, if one repeatedly recites it with such lightness of body and mind, one will obtain purity of mind and purity of body wherever one is born. If one places [the letter A] on one’s ear and recites it, one will obtain purity of the organ of hearing. If one perfoms exhalation and inhalation with the letter-gateway A, meditating three times [daily], and if the practitioner is then able to maintain this, he will be longevous and live in the world for long eons. If he wishes to be loved and respected by a rāja (king) and so on, then he makes the person who is to be won over into the letter-gateway Ha, and giving him a padma flower and himself holding a śaṅkha, they look at each other, whereupon they will engender joy.”

Then the World-honored One Vairocana again gazed upon the entire great assembly and addressed the vajradhara Lord of Mysteries, saying, “Vajrapāṇi, there are born of the minds of Tathāgatas the play of activity and dance of practice which display a wide variety of forms; encompass the four elements [of earth, water, fire, and wind]; abide in the mind-king; are commensurate with empty space; accomplish vast results visible and invisible; give birth to the stages of all śrāvakas, pratyekabuddhas, and bodhisattvas; cause all the wishes of bodhisattvas cultivating [bodhisattva] practices via the gateway of mantras to be completely fulfilled; are endowed with various actions; and bring benefit to immeasurable beings. You should listen attentively and consider it carefully as I now explain.

“Lord of Mysteries, what is the dance of practice that produces all the vast results of becoming and decay and which the mantrin realizes for himself in its entirety?”

Thereupon the World-honored One spoke these verses:

Then the Lord Vairocana again surveyed the entire great assembly and said to the vajradhara, the Guhyakādhipati: "Vajrapāṇi, there are mind-born creations of the Tathāgatas, dramatic dances of activity, that broadly expound categories, comprehend the four elements, abide in the sovereign mind equal to space, accomplish vast visible and invisible fruits, give rise to all śrāvakas, pratyekabuddhas, and bodhisattva stages, cause all the hopes and wishes of bodhisattvas practicing the mantra-naya to be fulfilled, possess various activities, and benefit immeasurable sentient beings. Listen attentively and reflect on it well; I will now expound them. Lord of Secrets, how is it that the dance produces all vast fruits of creation and destruction, and the mantrin directly realizes everything?" Then the Lord spoke this verse:

3.21

「行者如次第，先作自真實，
如前依法住，正思念如來，
阿字為自體，并置大空點，
端嚴遍金色，四角金剛標。
於彼中思念，一切處尊佛，
是諸正等覺，說自真實相。
修行不疑慮，自真實相生，
當得為世間，一切眾利樂。
具廣大希有，住於如幻句，
無始時宿殖，無智諸有迫，
行者成等引，一切皆消除。
若觀於彼心，無上菩提心，
持真言業故，於淨非淨果，
應理常無染，如蓮出淤泥，
何況於自體，得成仁中尊。」

In accordance with [ritual] procedures the practitioner first performs

[the meditation on] the truth of the self,

And abiding as before in accordance with the rules, he properly

thinks on the Tathāgata.

He makes of his own person the letter A, to which he adds the great

dot of emptiness [resulting in Aṃ]:

It is dignified, completely golden in color, and marked with vajras

in the four corners.

Therein he imagines the Buddha honored everywhere (i.e., Vairocana):

This the Perfectly and Fully Awakened Ones have taught to be the

sign of the truth of the self.

As he practices without any misgivings, the sign of the truth of the

self will arise,

And he will obtain benefit and happiness for all in the world.

Endowed with vast marvels, he will dwell in a state like that of

an illusionist,

And oppression by ignorance and the [three] existences implanted

since beginningless time

Will completely disappear when the practitioner achieves mental

equipoise.

If he visualizes that mind, the unsurpassed bodhi-mind,

On account of the action of reciting mantras he will in pure and

impure results

Be according to reason always undefiled, just like the lotus that rises

out of mud,

And how much more so if in his own person he succeeds in becoming

one honored among people!

Then the World-honored One Vairocana further dwelled in the samādhi “Adamantine Play Which Vanquishes the Four Demons” and uttered words of adamantine syllables for vanquishing the four demons, liberating the six destinies, and satisfying the knowledge of an omniscient one: Namaḥ samantabuddhānāṃ, āḥ vi ra hūṃ khaṃ. (Homage to all Buddhas! Āḥ vi ra hūṃ khaṃ!)60 [142]

Then Vajrapāṇi, the Lord of Mysteries, and the other vajradharas, Samantabhadra and the other bodhisattvas, and the entire great multitude, having experienced something unprecedented, with wide-open eyes bowed down to the all-sarvajña (omniscient one) and spoke these verses:

“This is the treasury of buddhas and world-saving bodhisattvas,

With which all buddhas and world-saving bodhisattvas,

As well as [pratyekabuddhas,] who awaken to causes and conditions,

and śrāvakas, who slay mental afflictions,

Are able to exercise various supernatural faculties wherever they go, And they obtain unsurpassed knowledge, the unsurpassed knowledge

of the Perfectly Awakened One. Therefore we beg you to explain in full the expedient means of this

teaching, As well as various deeds such as the mental arrangement [of letters

on different parts of the body].

Those who seek after the unsurpassed mantra practices of the

Great Vehicle, Seeing the Dharma and dwelling in peace, will obtain the abode

of joy.” When they had finished speaking these verses, the World-honored

One Vairocana said: “All of you should listen attentively, dwelling singlemindedly in

mental equipoise.” Then he empowered his lower body as the great adamantine ground And in order to expound this Dharma manifested a bodhi-seat. “The supreme syllable A is a great indra (mahendra) circle And one should know that inside and outside it is the same, a vajra

maṇḍala (circle); Therein one imagines everything, and it is described as the seat

of yoga. The letter A is foremost life, and it is regarded as the syllable of

induction; Always place a great dot of emptiness on it, and it will be able to

attract and bestow all results. If for one month the practitioner binds the seal of adamantine wisdom And performs recitation three times [daily], he will demolish the

citadel of ignorance And obtain unmoving firmness, indestructible by gods and asuras. In addition, deeds for increasing benefit are accomplished

at will— All [these] the practitioner always performs in the center of the

maṇḍala. Golden in color, his body resplendent, and wearing a crown of hair

done in a topknot,

The Perfectly Awakened One dwells in samādhi: this is called

the great adamantine state.

A vajra, a lotus flower, a sword, a white goose, gold, earth,

Or a cintāmaṇi jewel—these articles

One visualizes in the great indra [circle] and performs the siddhis.

Now I shall explain the method for subduing [adversaries]: all of

you listen singlemindedly!

The practitioner concentrates his thoughts on eight-peaked

Mount Meru,

On top of which he visualizes a wondrous lotus flower and erects

[thereon] the seal of adamantine wisdom (i.e., a vajra);

On top [of this] the yogin [visualizes] the letter-gateway [A]

with awesomely blazing light,

And this he places on the crown [of his adversary],62 who will

remain still and not move.

Medicine that has been mantrafied one hundred times—this the

practitioner should ingest,

And illnesses born of actions in former lives will all be cured.

Sons of the Buddha, you should further listen to the foremost

letter-gateway Va.

It is the color of snow, milk, or a śaṅkha, and rests on

A pedestal of a fresh white lotus flower that rises up from one’s

own navel;

In most profound and serene concentration, [it resembles] the light

of a white moon on an autumn night:

Such a maṇḍala the buddhas have taught to be remarkable.

It is imagined to be pure white, [surrounded by] circles ninefold,

Resting within a haze and removing all torments.

Its pure milk, like a string of pearls, a crystal, or moonlight,

Flows everywhere, filling all places—

If the practitioner imagines this in his mind, he will escape the

poison of obstructions.

With the likes of these does he perform in the circular altar

(maṇḍala) [rites of] accomplishment while inmental equipoise:

Milk, curds, fresh butter, ghee, sphaṭika (crystal), strings of pearls,

Lotus roots, water, and such things bring about siddhi in due order. He will obtain an immeasurable lifespan and manifest an

outstanding physique, All his troubles will cease, gods and humans will all revere him, And he will be very learned, have a good memory, and be

intelligent, pure, and unsullied; Performing [rites of] accomplishment by this means, he will

quickly realize the results of siddhi. This is called the auspicious maṇḍala of the ‘pacifier’; As a sign of foremost mastery a great dot of emptiness is placed

[on top of the letter Va, resulting in Vaṃ]. The letter Ra is the supreme truth, and the Buddha has taught that

it is chief among things fiery; All sinful actions for which there is no option but to accept retribution Will all disappear when the well-practicing yogin is in mental

equipoise. The triangular figure in which it rests is pleasing to the mind and

completely red; Serene and surrounded by a wreath of flames, the triangle lies in

his heart. Intercorresponding with it, he visualizes therein the letter Ra with

a great dot of emptiness (i.e., Raṃ), And the wise person accomplishes various deeds with it as

appropriate. [Rites for] the sun and planets and their attendants, as well as all

actions involving fire, Domination, causing resentment, and desiccating all the limbs

[of an adversary]— These [deeds] to be performed are all done in the circle of the fire

of knowledge. The letter Ha is the foremost reality, born of the circle of wind;

"The practitioner in proper sequence first realizes his own true reality;
Dwelling in accordance with the Dharma as before, properly mindfulness of the Tathāgata,
With the syllable A as the self-nature, combined with the great void dot,
Stately and entirely of golden color, with vajra marks at the four corners.
Within that, meditate upon the Honored Buddha of all places;
These Samyaksaṃbuddhas explain the true characteristics of self-reality.
Practicing without doubt, self-reality arises;
He shall become the benefit and joy of all worldly beings.
Endowed with the vast and rare, dwelling in the phrase 'like an illusion',
Oppressed by beginningless past accumulation, ignorance, and various states of existence,
The practitioner becomes integrated, and all are eliminated.
If one contemplates that mind, the unsurpassable bodhicitta,
Because of maintaining the karma of mantra, toward pure and impure fruits,
In accordance with truth he is ever unstained, like a lotus emerging from the mire,
How much more so, in his own person, does he become the Honored One among men!"