The Awakening of Mahāvairocana 6: 大毘盧遮那成佛神變加持經卷第六

6.1

大唐天竺三藏善無畏共沙門一行譯

Fascicle Six

Chapter XVIII

Receiving the Code of Training

with Expedient Means

Thereupon the vajradhara Lord of Mysteries said to the Buddha, “Worldhonored One, I beg you to explain the basis of training of bodhisattvas and mahāsattvas, endowed with wisdom and expedient means, which causes those among bodhisattvas and mahāsattvas who take refuge in it to be without uncertainty and free from doubting thoughts and to be always indestructible in the course of transmigration through birth-and-death.”

When he had finished speaking thus, the World-honored One Vairocana gazed upon the entire Dharma realm with the eyes of a Tathāgata and addressed the vajradhara Lord of Mysteries, saying, “Listen attentively, Vajrapāṇi! I shall now explain the path of skillful practice. If a bodhisattva and mahāsattva abides in this, he will gain mastery of the Great Vehicle. Lord of Mysteries, the bodhisattva keeps the precept of not taking life, which should not be done; he keeps [the precepts against] the taking of what is not given, sexual misconduct, mendacious speech, harsh speech, slanderous speech, meaningless speech, covetousness, anger, and wrong views, in all of which he should not engage. Lord of Mysteries, this basis of training the bodhisattva practices in accordance with the training in the same way as do the perfectly awakened World-honored Ones and bodhisattvas; in this manner should he train.”

Then the vajradhara Lord of Mysteries said to the Buddha, “The Worldhonored Bhagavān has also explained this path of ten wholesome actions for the śrāvaka vehicle, and people in the world at large and non-Buddhists too

are always desirous of cultivating the path of ten wholesome actions. World-

honored One, what are the differences with those? What are its various spe-

cial qualities?”

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

Buddha addressed him, saying, “Excellent, excellent, Lord of Mysteries! It

is indeed excellent that you have asked the Tathāgata about this matter. Lord

of Mysteries, you should listen attentively as I now explain the Dharma gate-

way of the different paths and the one path. Lord of Mysteries, in the case

of the code of training for the śrāvaka vehicle, [though] I have taught it, it

is divorced from wisdom and expedient means, enjoins the achievement [of

morality], fosters [one-]sided knowledge, and is not the same as practicing

the path of ten wholesome actions. World[ling]s, furthermore, because they

are divorced from attachment to the [petty] self, are subject to another cause

(i.e., the divine self). The bodhisattva[, on the other hand,] cultivates the

Translated by Śubhakarasiṃha, Tripiṭaka Master from India under the Great Tang, together with the Śramaṇa Yixing

6.2

受方便學處品第十八

Chapter 18: Receiving the Precepts of Upāya

6.3

爾時執金剛祕密主白佛言：「世尊！願說諸菩薩摩訶薩等具智慧方便所修學句，令歸依者於諸菩薩摩訶薩無有二意、離疑惑心，於生死流轉中常不可壞。」如是說已，毘盧遮那世尊以如來眼觀一切法界，告執金剛祕密主言：「諦聽。金剛手！今說善巧修行道。若菩薩摩訶薩住於此者，當於大乘而得通達。祕密主！菩薩持不奪生命戒所不應為，持不與取及欲邪行、虛誑語、麁惡語、兩舌語、無義語戒，貪欲、瞋恚、邪見等皆不應作。祕密主！如是所修學句，菩薩隨所修學，則與正覺世尊及諸菩薩同行，應如是學。」

Then the vajradhara Guhyakādhipati addressed the Buddha, saying: "Lord! May you speak of the precepts practiced and studied by the bodhisattva mahāsattvas endowed with wisdom and upāya, so that those who take refuge may have no ambivalence toward the bodhisattva mahāsattvas, be free from doubt, and be ever indestructible amid the cyclic flow of birth and death." After he had spoken thus, the Lord Vairocana, viewing the entire dharmadhātu with the Tathāgata eye, addressed the vajradhara Guhyakādhipati, saying: "Listen attentively, Vajrapāṇi! I shall now explain the path of skilful practice. If a bodhisattva mahāsattva abides in this, he will attain thorough comprehension of the Mahāyāna. Guhyakādhipati! A bodhisattva observes the precept against taking life, which should not be done; he observes the precepts against taking what is not given, sexual misconduct, false speech, harsh speech, divisive speech, and meaningless speech; and he should not commit greed, anger, wrong views, and so forth. Guhyakādhipati! As for these precepts to be practiced and studied, as the bodhisattva practices and studies them, he acts in common with the fully enlightened Lords and the bodhisattvas; he should train in this way."

6.4

爾時執金剛祕密主白佛言：「世尊！薄伽梵於聲聞乘亦說如是十善業道，世間人民及諸外道亦於十善業道常願修行。世尊！彼有何差別？云何種種殊異？」如是說已，佛告執金剛祕密主言：「善哉善哉！祕密主！汝復善哉，能問如來如是義。祕密主！應當諦聽，吾今演說差別道一道法門。祕密主！若聲聞乘學處，我說離慧方便，教令成就開發邊智，非等行十善業道，彼諸世間復離執著我故，他因所轉。菩薩修行大乘入一切法平等，攝受智慧方便，自他俱故，諸所作轉。是故祕密主！菩薩於此攝智方便入一切法平等，當勤修學。」

Then the vajradhara Guhyakādhipati addressed the Buddha, saying: "Lord! The Bhagavat has also spoken of such ten paths of wholesome action in the Śrāvakayāna, and worldly people as well as various non-Buddhists also ever aspire to practice the ten paths of wholesome action. Lord! What distinction is there among them? How are they diverse?" After he had spoken thus, the Buddha addressed the vajradhara Guhyakādhipati, saying: "Excellent, excellent! Guhyakādhipati! Excellent indeed are you, who can ask the Tathāgata about such a matter. Guhyakādhipati! You should listen attentively; I shall now expound the Dharma-gate of the single path that differentiates these paths. Guhyakādhipati! As for the precepts of the Śrāvakayāna, I have taught them as devoid of wisdom and upāya, teaching them to accomplish and develop an extreme wisdom, not practicing the ten paths of wholesome action in an equal manner; and those worldly ones, moreover, being free from grasping a self, are moved by other causes. Bodhisattvas practicing the Mahāyāna enter the equality of all phenomena, embracing wisdom and upāya; because it is for both oneself and others, all their actions proceed. Therefore, Guhyakādhipati, bodhisattvas should diligently cultivate and study this embracing of wisdom and upāya to enter the equality of all phenomena."

6.5

爾時世尊復以大慈悲眼觀諸眾生界，告金剛手菩薩言：「祕密主！彼諸菩薩盡形壽持不奪生命戒，應捨刀杖、離殺害意，護他壽命猶如己身。有餘方便，於諸眾生類中隨其事業，為解脫彼惡業報故，有所施作非怨害心。

Great Vehicle, enters the equality of all dharmas, and embraces wisdom and

expedient means, and his actions unfold for the sake of both himself and oth-

ers. Therefore, Lord of Mysteries, the bodhisattva here takes hold of wis-

dom and expedient means, enters the equality of all dharmas, and should be

diligent in his training.”

Then the World-honored One again gazed upon the realms of beings

with eyes of great compassion and addressed the bodhisattva Vajrapāṇi, say-

ing, “Lord of Mysteries, those bodhisattvas keep the precept of not taking

life for as long as they live. They should forsake the sword and the rod, be

free from murderous intent, and guard the life of another as if it were their

own. There is [also] another expedient means: in order to liberate some kinds

of beings from retribution for evil deeds in accordance with their deeds, [the

taking of life] is [on occasion] carried out, but without thoughts of enmity

or animosity.

“Next, Lord of Mysteries, the bodhisattva keeps the precept against tak-

ing what is not given. With regard to possessions belonging to others, he

does not give rise to thoughts of touching or taking them, let alone taking

other things that are not given. There is [also] another expedient means: if

he sees beings who are miserly, hoard things, and do not cultivate the merit

of giving, then, according to their kind, and in order to counter their miser-

liness, he performs [the act of] giving on their behalf, free from [thoughts

of] self and other. Therefore, when praising [the act of giving, he says that] if one gives, one will acquire a fine appearance and so on. Lord of Mysteries, if a bodhisattva engenders thoughts of covetousness and touches or takes [what is not given], this bodhisattva will fall back from the factors conducive to bodhi and violate the unconditioned Vinaya rules.

“Next, Lord of Mysteries, the bodhisattva keeps the precept of not committing adultery. In the case of [wives] belonging to others, his own wife, [women of] his own clan, and [women] protected by a [religious] sign, he does not engender thoughts of covetousness, let alone engage in improper physical intercourse. There is [also] another expedient means: in accordance with those who ought to be delivered, he may [perform such acts in order to] safeguard beings.

“Next, Lord of Mysteries, the bodhisattva keeps the precept of not lying for as long as he lives. Even for the sake of saving his life, he should not lie, for this would betray the buddhas’ bodhi. Lord of Mysteries, this is called the bodhisattva’s abiding in the supreme Great Vehicle. If one lies, one violates the dharma of the Buddha’s bodhi. Therefore, Lord of Mysteries, you should know this Dharma gateway in this manner and renounce untruthful speech.

“Next, Lord of Mysteries, the bodhisattva observes the precept of not engaging in harsh abuse. He should embrace beings with the speech of gentle thoughts and with words that are appropriate. Why? Lord of Mysteries, the first practice of the bodhisattva is to bring benefit and happiness to beings. Alternatively, another bodhisattva, seeing someone dwelling in a cause of [rebirth in] an evil destiny, may exhibit harsh speech in order to confute him.

“Next, Lord of Mysteries, the bodhisattva observes the precept of not using speech that causes discord; he dissociates himself from divisive speech and dissociates himself from hurtful speech. He who violates [this precept]

Then the Lord again viewed the realm of all sentient beings with eyes of great compassion and addressed the Bodhisattva Vajrapāṇi, saying: "Guhyakādhipati! Those bodhisattvas, throughout their entire lives, observe the precept against taking life; they should lay aside knives and clubs, be free from the intention to kill, and protect the lives of others just as their own bodies. There are other forms of upāya where, among classes of sentient beings according to their activities, in order to liberate them from bad karmic retribution, something is performed without an intention of enmity or harm.

6.6

「復次祕密主！菩薩持不與取戒，若他所攝諸受用物，不起觸取之心，況復餘物不與而取。有餘方便，見諸眾生慳悋積聚不修施福，隨其像類害彼慳故，離於自他為彼行施，因讚時施獲妙色等。祕密主！若菩薩發起貪心而觸取之，是菩薩退菩提分，越無為毘奈耶法。

"Furthermore, Guhyakādhipati! A bodhisattva observes the precept against taking what is not given; toward the belongings possessed by others, he does not give rise to the thought of touching or taking them, much less taking other things that are not given. There are other forms of upāya: seeing that sentient beings are stingy and hoard possessions without cultivating the merit of giving, according to their character, in order to destroy their stinginess, free from self and other he performs giving for their sake, and by praising timely giving, causes them to obtain wondrous beauty and the like. Guhyakādhipati! If a bodhisattva gives rise to a greedy thought and touches and takes it, that bodhisattva falls back from the factors of awakening and transgresses the unconditioned Vinaya Dharma.

6.7

「復次祕密主！菩薩持不邪婬戒，若他所攝，自妻、自種族標相所護，不發貪心，況復非道二身交會。有餘方便，隨所應度攝護眾生。

"Furthermore, Guhyakādhipati! A bodhisattva observes the precept against sexual misconduct: toward those possessed by others, one's own wife, and those protected by the marks of their own clans, he does not give rise to greedy thoughts, much less uniting two bodies in improper places. There are other forms of upāya where, according to those who should be saved, he embraces and protects sentient beings.

6.8

「復次祕密主！菩薩盡形壽持不妄語戒，設為活命因緣，不應妄語，即為欺誑諸佛菩提。祕密主！是名菩薩住於最上大乘。若妄語者，越失佛菩提法。是故祕密主！於此法門應如是知，捨離不真實語。

"Furthermore, Guhyakādhipati! A bodhisattva, throughout his entire life, observes the precept against false speech; even for the sake of sustaining life, he should not speak falsely, for that would be deceiving the bodhi of the Buddhas. Guhyakādhipati! This is called a bodhisattva abiding in the supreme Mahāyāna. If he speaks falsely, he transgresses and loses the Dharma of the Buddhas' bodhi. Therefore, Guhyakādhipati, one should understand this Dharma-gate in this way and abandon untrue speech.

6.9

「復次祕密主！菩薩受持不麁惡罵戒，應當以柔軟心語、隨類言辭攝受諸眾生等。何以故？祕密主！菩提薩埵初行，利樂眾生。或餘菩薩見住惡趣因者，為折伏之而現麁語。

"Furthermore, Guhyakādhipati! A bodhisattva accepts and maintains the precept against harsh abusive speech; he should embrace sentient beings with gentle thoughts and speech, and words appropriate to their kind. Why is this? Guhyakādhipati! The initial practice of a bodhisattva is to benefit and bring joy to sentient beings. Alternatively, another bodhisattva, seeing those who dwell in the causes of the evil destinies, manifests harsh speech in order to subdue them.

6.10

「復次祕密主！菩薩受持不兩舌語戒，離間隙語、離惱害語，犯者非名菩薩。不於眾生起離坼之心，有異方便，若彼眾生隨所見處生著，如其像類說離間言語令住於一道，所謂一切智智道。

"Furthermore, Guhyakādhipati! A bodhisattva accepts and maintains the precept against divisive speech, abandoning speech that causes dissension and speech that causes distress and harm; one who violates this is not called a bodhisattva. He does not give rise to thoughts of estranging sentient beings. There are different forms of upāya: if those sentient beings develop attachment according to whatever they see, he speaks divisive words according to their kind to cause them to abide in the one path, namely, the path of sarvajñajñāna.

6.11

「復次祕密主！菩薩持不綺語戒，以隨類言辭時方和合出生義利，令一切眾生發歡喜心、淨耳根道。何以故？菩薩有差別語故。或餘菩薩以戲笑為先，發起眾生欲樂，令住佛法。雖具出無義利語，如是菩薩不著生死流轉。

is not called a bodhisattva, who does not cause thoughts of dissension among beings. There is [also] a different expedient means: if those beings produce attachment in accordance with their [wrong] viewpoints, he will utter divisive speech according to their kind and [so] make them abide in the one path, that is to say, the path to the knowledge of an omniscient one.

“Next, Lord of Mysteries, the bodhisattva keeps the precept of not engaging in idle talk. With appropriate words and conforming to time and place, he produces benefits, causes all beings to engender thoughts of joy, and

purifies the path of the organ of hearing. Why? Because the bodhisattva possesses a diverse vocabulary. Alternatively, another bodhisattva may put jocularity to the fore, create pleasure for beings, and [so] make them dwell in the Buddha’s Dharma. Although he utters much meaningless speech, such a bodhisattva is not attached to transmigration through birth-and-death.

“Next, Lord of Mysteries, the bodhisattva should keep the precept of non-covetousness. He does not give rise to defiled thoughts toward another’s things of which he makes use. Why? Because there is no bodhisattva who produces thoughts of attachment. If a bodhisattva’s mind has defiled thoughts, he will become powerless at the gateway to omniscience and will fall to one side. Again, Lord of Mysteries, the bodhisattva should engender joy and produce the thought, ‘It is most excellent that whatever I must do is made to be done spontaneously,’ repeatedly feeling happy for himself, for he must not cause beings to lose their property.

“Next, Lord of Mysteries, the bodhisattva should keep the precept of non-anger. In all circumstances he always cultivates tolerance and is not attached to anger or joy, and his mind operates equably toward foe and kin. Why? A bodhisattva does not harbor ill-will. Why is that? Because the bodhisattva is by his original nature pure. Therefore, Lord of Mysteries, the bodhisattva should keep the precept of non-anger.

“Next, Lord of Mysteries, the bodhisattva should abandon wrong views. He practices right views, fears the otherworld, and is without animosity, without deceit, and without trickery; his mind is upright, and his mind has become fixed upon the Buddha, Dharma, and Sangha. Therefore, Lord of Mysteries, wrong views are deemed to be the very greatest of faults, they cut off all the bodhisattva’s roots of goodness, and they are regarded as the mother of all unwholesome dharmas. Hence, Lord of Mysteries, one should not give rise to the causes and conditions of wrong views, even in jest.”

Then the vajradhara Lord of Mysteries said to the Buddha, “World-honored One, I beg you to explain the cutting off whereby the precepts of the path of ten wholesome [actions] cut off the ultimate roots [of unwholesome actions]. How does a bodhisattva, while acting freely in the position of a king, dwelling in a palace, surrounded by his parents, wife, children, and attendants, and experiencing heavenly pleasures, not commit any faults?”

When the vajradhara had finished speaking thus, the Buddha addressed him, saying, “Excellent, excellent, Lord of Mysteries! You should listen

"Furthermore, Guhyakādhipati! A bodhisattva observes the precept against frivolous speech; with words suited to each kind, conforming to time and place, he brings forth benefit, causing all sentient beings to give rise to joyful hearts and purifying their ear faculty. Why is this? Because a bodhisattva has differentiated speech. Or another bodhisattva, prioritizing pleasant joking, arouses sentient beings' desire and pleasure to make them abide in the Buddhadharma. Although he fully utters meaningless words, such a bodhisattva is not attached to the cyclic flow of birth and death.

6.12

「復次祕密主！菩薩應當持不貪戒，於彼受用他物中不起染思。何以故？無有菩薩生著心故。若菩薩心有染思，彼於一切智門無力而墮一邊。又祕密主！菩薩應發起歡喜，生如是心：『我所應作。』令彼自然而生。『極為善哉。』數自慶慰，勿令彼諸眾生損失資財故。

"Furthermore, Guhyakādhipati! A bodhisattva should observe the precept against greed, not giving rise to defiled thoughts toward the belongings enjoyed by others. Why is this? Because no bodhisattva gives rise to an attached mind. If a bodhisattva's mind has defiled thoughts, he lacks power regarding the gate of omniscience and falls into an extreme. Moreover, Guhyakādhipati, a bodhisattva should arouse joy, thinking: 'This is what I ought to do,' causing it to arise naturally, [saying,] 'Very excellent indeed,' frequently rejoicing within himself so as not to cause those sentient beings to lose their wealth.

6.13

「復次祕密主！菩薩應當持不瞋戒，遍一切處常修安忍、不著瞋喜，於怨及親其心平等而轉。何以故？非菩提薩埵而懷惡意。所以者何？以菩薩本性清淨故。是故祕密主！菩薩應持不瞋恚戒。

"Furthermore, Guhyakādhipati! A bodhisattva should observe the precept against anger; in all places he ever cultivates patient endurance, not attached to anger or joy, his mind proceeding with equality toward enemies and friends. Why is this? A bodhisattva does not harbor ill will. Why so? Because a bodhisattva's fundamental nature is pure. Therefore, Guhyakādhipati, a bodhisattva should observe the precept against anger.

6.14

「復次祕密主！菩薩應當捨離邪見、行於正見，怖畏他世，無害無曲無諂，其心端直，於佛法僧心得決定。是故祕密主！邪見最為極大過失，能斷菩薩一切善根，是為一切諸不善法之母。是故祕密主！下至戲笑，亦當不起邪見因緣。」

"Furthermore, Guhyakādhipati! A bodhisattva should abandon wrong views and practice right view, fearing the future world, without harming, crookedness, or flattery, his mind upright and straight, with resolute certainty in his mind toward the Buddha, Dharma, and Saṅgha. Therefore, Guhyakādhipati, wrong view is the most grave fault, capable of severing all roots of goodness of a bodhisattva; it is the mother of all unwholesome phenomena. Therefore, Guhyakādhipati, down to mere jest, one should not give rise to the causes and conditions of wrong views."

6.15

爾時執金剛祕密主白佛言：「世尊！願說十善道戒，斷極根斷。云何菩薩王位自在、處於宮殿，父母妻子眷屬圍繞，受天妙樂而不生過？」如是說已，佛告執金剛言：「善哉善哉！祕密主！汝當諦聽，善思念之，吾今演說菩薩毘尼決定善巧。祕密主！應知菩薩有二種。云何為二？所謂在家、出家。祕密主！彼在家菩薩受持五戒句，勢位自在，以種種方便道隨順時方自在攝受求一切智，所謂具足方便示理舞伎天祠主等種種藝處，隨彼方便以四攝法攝取眾生，皆使志求阿耨多羅三藐三菩提。謂持不奪生命戒及不與取、虛妄語、欲邪行、邪見等，是名在家五戒句。菩薩受持如所說善戒，應具諦信當勤修學，隨順往昔諸如來學處，住有為戒，具足智慧方便，得至如來無上吉祥無為戒蘊。有四種根本罪，乃至活命因緣亦不應犯。云何為四？謂謗諸法、捨離菩提心、慳悋、惱害眾生。所以者何？此性是染，非持菩薩戒。何以故？

At that time, the vajradhara Guhyakādhipati addressed the Buddha, saying: "Lord, may you please explain the precepts of the ten wholesome courses of action that sever [afflictions] to their very roots. How is it that a bodhisattva, possessing sovereign power in royal status, dwelling in a palace, surrounded by parents, wife, children, and retinue, and enjoying wondrous heavenly pleasures, does not generate fault?" After he had spoken thus, the Buddha told the vajradhara: "Good indeed, good indeed, Guhyakādhipati! Listen attentively and reflect on it well; I will now expound the definitive skillfulness of the bodhisattva vinaya. Guhyakādhipati, you should know that there are two kinds of bodhisattvas. What are the two? Namely, the lay and the renunciant. Guhyakādhipati, that lay bodhisattva undertakes and observes the clauses of the five precepts, possesses sovereign authority, and through various skillful means conforms to time and place, freely attracting [others] in seeking sarvajña. That is to say, endowed with skillful means, he displays dramatic arts, dance, heavenly shrines, and various craft-skills, and in accordance with those skillful means, he attracts sentient beings with the four articles of attraction, causing them all to aspire to anuttarasamyaksaṃbodhi. Namely, observing the precepts against taking life, against taking what is not given, against false speech, against sexual misconduct, and against wrong views: these are called the clauses of the five precepts for the lay person. A bodhisattva who undertakes and observes the virtuous precepts as taught should be endowed with sincere faith and diligently cultivate them, following the training rules of the past Tathāgatas, abiding in the conditioned precepts, endowed with wisdom and skillful means, and attaining the Tathāgata's unexcelled, auspicious, unconditioned aggregate of morality. There are four root downfalls that must not be committed even for the sake of saving one's life. What are the four? Namely, slandering the teachings, abandoning the bodhicitta, stinginess, and harming sentient beings. Why is this? Because these are defiled in nature and do not constitute holding the bodhisattva precepts. Why is that?

6.16

「過去諸正覺，及與未來世，
現在仁中尊，具足智方便，
修行無上覺，得無漏悉地，
亦說餘學處，離於方便智。
當知大勤勇，誘進諸聲聞。」

attentively and consider it carefully as I now explain the skill in determining the Vinaya of bodhisattvas. Lord of Mysteries, know that there are two kinds of bodhisattvas. What are [these] two? They are the householder and the renunciant.

“Lord of Mysteries, the householder bodhisattva observes the five bases of the precepts, acts freely in positions of power, conforms to time and place with the path of various expedient means, acts freely to embrace [beings], and seeks [the knowledge of] an omniscient one. That is to say, endowed with expedient means, he displays various arts, such as those of dancers and temple masters, and following these expedient means he embraces beings with the four means of conversion, causing them all to seek after anuttarā samyaksaṃbodhi. He keeps, namely, the precept of not taking life and [the precepts against] taking what is not given, mendacious speech, sexual misconduct, and wrong views. These are called the five bases of the precepts for householders. The bodhisattva, observing the wholesome precepts as they have been taught, should have clear faith [in them] and should be diligent in his training. Following the bases of training of Tathāgatas of former times, he abides in the conditioned precepts, is endowed with wisdom and expedient means, and attains the aggregate of the Tathāgata’s unsurpassed and auspicious unconditioned precepts.

“There are four kinds of fundamental sins that should not be committed even for the sake of saving one’s life. What are [these] four? They are slandering the Dharma, abandoning the bodhi-mind, miserliness [with the Dharma], and causing harm to beings. Why is that? They are by nature defiled and do not represent the keeping of the bodhisattva precepts. Why?

The Perfectly Awakened Ones of the past, those of future ages,

And the honored among humans in the present, endowed with

wisdom and expedient means,

Cultivate unsurpassed awakening and obtain the siddhi of no outflows.

Also taught are other bases of training and knowledge divorced from

expedient means:

You should know, Great Striving Hero, that these are for guiding

śrāvakas.”

Chapter XIX

The Exposition of the Arising

of the Hundred Letters

Thereupon the World-honored One Vairocana surveyed the entire great assembly and expounded the infallible teaching, the sovereign of mantras which accomplishes everything in accordance with desires, the king of mantras, the leader of mantras, the great potent one. Resting in the three samayas, and in order to consummate the three dharmas, with a wondrous voice he addressed Vajrapāṇi of great power, saying, “Striving Hero, with singlemindedness listen attentively to the mantra-leader of mantras,” whereupon he dwelled in the samādhi “Birth of Knowledge” and uttered a mantra which produces various kinds of skillful knowledge and shines everywhere with one hundred light rays: Namaḥ samantabuddhānāṃ, aṃ. [256 = 75]

The Buddha addressed Vajrapāṇi: “This is of all mantras

"The perfectly awakened ones of the past, and those of the future,
And the present Venerable One among humans, endowed with wisdom and skillful means,
Cultivate unexcelled awakening and attain taintless siddhi;
They also teach other training rules, apart from the wisdom of skillful means.
You should know that the Great Diligent Hero guides and inspires the śrāvakas."

6.17

說百字生品第十九

Chapter 19: The Arising of the Hundred Letters

6.18

爾時毘盧遮那世尊觀察諸大會眾，說不空教——隨樂欲成就一切真言自在、真言之王、真言導師、大威德者、安住三三昧耶，圓滿三法故——以妙音聲告大力金剛手言：「勤勇士一心諦聽諸真言、真言導師。」即時住於智生三昧，而說出生種種巧智百光遍照真言曰：

At that time, the Lord Vairocana surveyed the great assembly and, in order to proclaim the unfailing teaching—which fulfills all mantra mastery according to inclination, the king of mantras, the guide of mantras, the one of great majesty, firmly abiding in the three samayas and completing the three dharmas—addressed the mighty Vajrapāṇi with an exquisite voice, saying: "Diligent Hero, listen single-mindedly to the mantras and the guide of mantras." Thereupon, abiding in the samādhi of the Arising of Wisdom, he spoke the mantra of the Hundred Rays of Universal Illumination, which gives rise to various skillful wisdoms:

6.19

「南麼三曼多勃馱喃（一）　暗」

6.20

佛告金剛手：「此一切真言，
真王救世者，成就大威德，
即是正等覺，法自在牟尼。
破諸無智暗，如日輪普現，
是我之自體，大牟尼加持，
利益眾生故，應化作神變。
乃至令一切，隨思願生起，
悉能為施作，神變無上句。
故當一切種，淨身離諸垢，
應理常勤修，志願佛菩提。」

The Buddha told Vajrapāṇi: "All these mantras,
The true king and savior of the world, accomplishing great majesty,
Are precisely the Fully Enlightened One, the Sage sovereign over phenomena.
Dispelling the darkness of all ignorance, appearing everywhere like the sun disc,
They are my own essence, the adhiṣṭhāna of the Great Sage.
For the benefit of sentient beings, he manifests transformations,
Even causing all things to arise according to thoughts and wishes,
Able to perform them all, the unexcelled state of supernatural transformations.
Therefore, in every way, purify the body and leave behind all defilements;
Constantly cultivate diligently in accord with the principle, dedicating your aspiration to the Buddha's bodhi."

6.21

百字果相應品第二十

The mantra world-savior, which accomplishes great potency.

It is the Perfectly Awakened One, sovereign over dharmas, and

the Muni;

It destroys the darkness of ignorance and appears everywhere like

the sun’s orb.

It is my own essence, empowered by the Great Muni,

And its responsive transformations perform miracles in order to

benefit beings

And cause everything to arise in accordance with one’s wishes,

All of which is able to produce the unsurpassed state of miracles.

Therefore one should in every way purify the body, dissociate

oneself from sullies,

Always strive in accordance with reason, and aspire to the Buddha’s

bodhi.”

Chapter XX

Intercorrespondence with the

Fruit of the Hundred Letters

Thereupon the World-honored One Vairocana addressed the vajradhara Lord of Mysteries, saying, “Lord of Mysteries, if one enters the stage of initiation into the great knowledge of the Great Awakened World-honored One, one will see oneself dwelling in the state of the three samayas. Lord of Mysteries, when one enters initiation into the Bhagavān’s great knowledge, then one will manifest buddha deeds in the form of dhāraṇīs. Then the Great Awakened World-honored One dwells conformingly in front of all beings, performing buddha deeds and expounding the state of the three samayas.”

The Buddha said, “Lord of Mysteries, observe the sphere of my circle of speech, which is a gateway to purity that is vast and extends throughout immeasurable world-systems, a gateway that in accordance with their own nature expresses the Dharma realm as is appropriate [for different kinds of beings], and causes all beings to all obtain joy. Again, it is like the present World-honored One Śākyamuni, who pervades inexhaustible realms of empty space and diligently performs buddha deeds in [many] lands. [Yet,] Lord of Mysteries, sentient beings do not realize that from this attribute of the circle of speech of the World-honored One there flow forth wondrous sounds of the Perfectly Awakened One, like decorative strings of jewels, and that images of the Buddha, born from the matrix [of the letter Aṃ], generate joy in accordance with the inclinations of beings.

“Then the World-honored One, in the gateway to the sea of immeasurable world-systems, pervades the Dharma realm, earnestly encourages the accomplishment of bodhi, and produces the bodhisattva Samantabhadra’s vow of practice. In this world-system, its ground spread with wondrous flowers and adorned with a matrix, in its sea of species, [the bodhisattva] receives birth, purifies buddha fields with various gateways pure by nature, manifests

the place of bodhi, and abides in buddha deeds. Then, he seeks after the state

of samyaksaṃbodhi, and because he knows that the mind is immeasurable,

he knows that the body is immeasurable; because he knows that the body is

immeasurable, he knows that knowledge is immeasurable; because he knows

that knowledge is immeasurable, he knows that beings are immeasurable;

and because he knows that beings are immeasurable, he knows that the realm

Chapter 20: The Correlation of the Fruits of the Hundred Letters

6.22

爾時毘盧遮那世尊告執金剛祕密主言：「祕密主！若入大覺世尊大智灌頂地，自見住於三三昧耶句。祕密主！入薄伽梵大智灌頂，即以陀羅尼形示現佛事。」爾時大覺世尊隨住一切諸眾生前施作佛事，演說三三昧耶句。佛言：「祕密主！觀我語輪境界廣長遍至無量世界清淨門，如其本性表示，隨類法界門令一切眾生皆得歡喜。亦如今者釋迦牟尼世尊，流遍無盡虛空界，於諸剎土勤作佛事。祕密主！非諸有情能知世尊是語輪相流出正覺妙音莊嚴瓔珞，從胎藏生佛之影像，隨眾生性欲令發歡喜。」爾時世尊於無量世界海門遍法界慇懃勸發成就菩提，出生普賢菩薩行願。於此妙華布地胎藏莊嚴世界種性海中受生，以種種性清淨門淨除佛剎、現菩提場而住佛事。次復志求三藐三菩提句，以知心無量故，知身無量。知身無量故，知智無量。知智無量故，即知眾生無量。知眾生無量故，即知虛空界無量。祕密主！由心無量故，得四種無量。得已，成最正覺，具十智力，降伏四魔，以無所畏而師子吼。佛說偈言：

At that time, the Lord Vairocana addressed the vajradhara Guhyakādhipati, saying: "Guhyakādhipati, if one enters the ground of the great wisdom empowerment of the Great Awakened Lord, one sees oneself abiding in the clauses of the three samayas. Guhyakādhipati, having entered the great wisdom empowerment of the Bhagavat, one manifests buddha-activities in the form of dhāraṇīs." At that time, the Great Awakened Lord, abiding before all sentient beings as appropriate, performed buddha-activities and expounded the clauses of the three samayas. The Buddha said: "Guhyakādhipati, observe the wide and vast scope of my speech-wheel, reaching everywhere through the pure gates of boundless worlds, expressing according to its original nature, and causing all sentient beings to rejoice in accordance with the manifold dharmadhātu gates. It is just as the Lord Śākyamuni now, flowing everywhere through the inexhaustible space realm, diligently performs buddha-activities in the Buddha lands. Guhyakādhipati, sentient beings are not able to comprehend that this sign of the Lord's speech-wheel emits the exquisite sounds and adorned ornaments of perfect awakening, the images of the Buddha born from the womb-realm, causing joy to arise according to the inclinations of sentient beings." At that time, the Lord diligently exhorted and inspired [sentient beings] throughout the gates of boundless world-oceans across the dharmadhātu to accomplish bodhi and bring forth the practice and vows of the bodhisattva Samantabhadra. Taking birth in this sea of world families adorned with the womb-realm where wondrous flowers cover the earth, he purified the Buddha lands through the pure gates of manifold natures, manifested the bodhimaṇḍa, and abided in buddha-activities. Next, he aspired to the state of samyaksaṃbodhi: because he knew that the mind is boundless, he knew that the body is boundless. Because he knew that the body is boundless, he knew that wisdom is boundless. Because he knew that wisdom is boundless, he immediately knew that sentient beings are boundless. Because he knew that sentient beings are boundless, he immediately knew that the space realm is boundless. Guhyakādhipati, because the mind is boundless, he attained the four kinds of boundlessness. Having attained them, he realized supreme, perfect awakening, possessed the ten wisdom powers, subdued the four māras, and roared the lion's roar with fearlessness. The Buddha spoke a verse, saying:

6.23

「勤勇此一切，無上覺者句，
於百門學處，諸佛所說心。」

of empty space is immeasurable. Lord of Mysteries, on account of the immea-

surableness of the mind, he obtains four kinds of immeasurableness. Hav-

ing obtained them, he accomplishes supreme perfect awakening, is endowed

with the ten powers of wisdom, vanquishes the four demons, and fearlessly

speaks with the roar of a lion.”

The Buddha [then] spoke this verse:

Striving Hero, all these states of the Unsurpassedly Awakened One

Are the essence taught by the buddhas in the hundred-gated basis

of training.

Chapter XXI

The Accomplishment of the Station

of the Hundred Letters

Thereupon the vajradhara Lord of Mysteries, having gained the unprecedented, spoke these verses:

“The Buddha has explained the mantra world-savior (i.e., Aṃ),

which produces all mantras.

Mahāmuni (Great Muni), how does one know it?

Who can know it, and from where [does it arise]?

What produces these mantras?

What is it that produces them? Please explain!

Great Striving Hero, best of speakers,

I beg you to reveal all this!”

Thereupon the Bhagavān, sovereign over dharmas, the Muni,

Who is completely perfect and all-pervading, pervades all

world-systems,

And is an omniscient one—the Honored One Vairocana addressed

[the Lord of Mysteries,] saying,

“Excellent, Mahāsattva, Vajrapāṇi of great virtue!

I shall explain in its entirety the subtle secret, the supreme marvel,

The secret essentials of the buddhas which non-Buddhists

cannot know.

If someone who has obtained initiation into the Great Vehicle in the

maṇḍa[la] ‘Born of Compassion,’

Is adaptable and well behaved, and is always compassionate and

benefits others

Views bodhi as an objective entity, he will never be able to see it;

[But] if he is able to recognize this Great Self in his inner heart,

[He will find that] the place in which the [mantra] guide resides

conforms with the station of his own heart.

An eight-petaled lotus flower born of the mind, extremely beautiful,

In the middle of a perfectly full lunar disc, unsullied like a

clear mirror:

There the honored mantra world-savior always resides.

It is golden in color with blazing light, dwells in samādhi, counteracts

the poison [of mental defilements],

And is difficult to behold, like the sun—it is the same for all beings,

Forever empowering them all around, within and without.

With this eye of wisdom one realizes that the mind is [that] bright

mirror.

Because the mantrin sees this round mirror with the eye of wisdom,

"Diligent hero, all these are the state of the Unexcelled Awakened One,
In the training rules of the hundred gates, the mind spoken of by the Buddhas."

6.24

百字位成品第二十一

Chapter 21: The Attainment of the Station of the Hundred Letters

6.25

爾時執金剛祕密主得未曾有，而說偈言：

At that time, the vajradhara Guhyakādhipati experienced something unprecedented and spoke a verse, saying:

6.26

「佛說真言救世者，能生一切諸真言。
摩訶牟尼云何知，誰能知此從何處？
誰生如是諸真言？生者為誰惟演說？
大勤勇士說中上，如此一切願開示。」

"The Buddha speaks of the mantra, savior of the world, which can generate all mantras.
How does the Great Sage know it, and who can know where it comes from?
Who generates such mantras? Who is the generator? Please explain!
Great Diligent Hero, supreme among speakers, please disclose all of this."

6.27

爾時薄伽梵，法自在牟尼，
圓滿普周遍，悉遍諸世界，
一切智慧者，大日尊告言：
「善哉摩訶薩，大德金剛手！
吾當一切說，微密最希有，
諸佛之祕要，外道不能知。
若悲生漫荼，得大乘灌頂，
調柔具善行，常悲利他者，
有緣觀菩提，常所不能見。
彼能有知此，內心之大我，
隨其自心位，導師所住處，
八葉從意生，蓮華極嚴麗。
圓滿月輪中，無垢猶淨鏡，
於彼常安住，真言救世尊。
金色具光焰，住三昧害毒，
如日難可觀，諸眾生亦然。
常恒於內外，普周遍加持，
以如是慧眼，了知意明鏡。
真言者慧眼，觀是圓鏡故，
當見自形色，寂然正覺相。
身生身影像，意從意所生，
常出生清淨，種種自作業。
次於彼光現，圓照如電焰，
真言者能作，一切諸佛事。
若見成清淨，聞等亦復然，
如意所思念，能作諸事業。」

At that time, the Bhagavat, the Sage sovereign over phenomena,
Completely and universally pervading all worlds,
The All-Wise One, the Great Sun Lord, addressed him, saying:
"Excellent, Mahāsattva! Venerable Vajrapāṇi!
I shall explain all of the subtlest, most marvelous,
Secret essential points of the Buddhas, which non-Buddhists cannot know.
If, born of the compassion-maṇḍala, one attains the Mahāyāna empowerment,
Is gentle, endowed with virtuous deeds, and always compassionate, benefiting others,
Conditioned observation of bodhi is what is always unseen.
He who is able to know this, the Great Self of the inner mind,
In accordance with the station of his own mind, the dwelling place of the Guide,
There is an eight-petaled, mind-born lotus flower, exceedingly magnificent.
Within the full moon disc, stainless like a pure mirror,
There always abides the mantra savior of the world,
Golden-hued, blazing with light, abiding in samādhi and destroying poison;
Like the sun, difficult to gaze upon, and likewise for all sentient beings.
Always and constantly, within and without, universally bestowing adhiṣṭhāna,
With such an eye of wisdom, he understands the bright mirror of the mind.
Because the mantra practitioner's eye of wisdom contemplates this round mirror,
He will see his own form, serene, the mark of the Fully Awakened One.
Body generates the reflection of body, mind is born from mind;
It constantly generates purity and its own manifold actions.
Then light appears from it, shining round like lightning-flame;
The mantra practitioner can perform all the buddha-activities.
If one sees that it has become pure, hearing and the rest are likewise;
Just as the mind conceives, one can accomplish all tasks."

6.28

「復次祕密主！真言門修菩薩行諸菩薩如是自身影像生起無有殊勝過三菩提，如眼耳鼻舌身意等四大種攝持集聚，彼如是自性空，唯有名字所執，猶如虛空，無所執著，等於影像。彼如來成正覺，互相緣起無有間絕。若從緣生，彼即如影像生。是故諸本尊即我、我即本尊，互相發起身所生身尊形像生。祕密主！觀是法緣通達慧、通達慧緣法，彼等遞為作業，無住性空。祕密主！云何從意生？意能生影像。祕密主！譬如若白若黃若赤，作意者作時染著意生，彼同類如是身轉。祕密主！又如內觀意中漫荼羅療治熱病，彼眾生熱病即時除愈無有疑惑。非漫荼羅異意，非意異漫荼羅。何以故？彼漫荼羅一相故。祕密主！又如幻者幻作男子，而彼男子又復作化。祕密主！於意云何？彼何者為勝？」時金剛手白佛言：「世尊！此二人者，無相異也。何以故？世尊！非實生故。是二男子本性空故，等同於幻。如是祕密主，意生眾事及意所生，如是俱空，無二無別。」

He will see his own figure to be serene with the characteristics of a

Perfectly Awakened One.

[His] body produces the body-image [of a buddha], and [the mirror

of] the mind is produced by the mind,

And they always give rise to his own actions, pure and varied.

Then light rays emerge from him and completely illuminate [all

places] like flashes of lightning,

And the mantrin is able to perform all buddha deeds.

If his vision achieves purity, his hearing and so on will also be thus,

And he will be able to perform any deeds in accordance with what

he thinks in his mind.

“Next, Lord of Mysteries, bodhisattvas cultivating bodhisattva practices

via the gateway of mantras generate the [deity] image from their own body

in this manner: there is none so special as to surpass a saṃbuddha. Just as

the eyes, ears, nose, tongue, body, mind, and so on are an assemblage and

agglomeration of the four elements, so too is it thus empty of own-nature,

and there is only that which is grasped by name; it is just like empty space,

and there is nothing to be attached to, like a reflection. That Tathāgata accom-

plishes perfect awakening in uninterrupted mutual dependent arising. If some-

thing arises from conditions, then it arises like a reflection. Therefore, the

deity is oneself and oneself is the deity, and they generate each other. The

body[-image] produced by the body arises as the image of the deity.

“Lord of Mysteries, observe how this Dharma is dependent on the penetrating wisdom [of realization] and the penetrating wisdom [of realization] is dependent on the Dharma. They interact with each other, but are non-abiding and by nature empty.

“Lord of Mysteries, how does there arise from the mind the image produced by the mind? Lord of Mysteries, it is, for instance, just as when someone applies the mind to either white or yellow or red, and a mind imbued [with that color] arises. In the same way the body also operates. Lord of Mysteries, again it is like when one internally visualizes a maṇḍala in one’s mind and treats [someone’s] fever [with it], whereupon that being’s fever will be cured instantly, without any doubt. The maṇḍala is not different from the mind, and the mind is not different from the maṇḍala. Why? Because [the mind] has the selfsame characteristic as the maṇḍala. Lord of Mysteries, again it is as if an illusionist illusorily created a man, and that man again created an apparition. Lord of Mysteries, what do you think? Which of them would be superior?”

Thereupon Vajrapāṇi said to the Buddha, “World-honored One, there would be no difference between these two. Why? World-honored One, because they have not actually arisen, and because these two men are by their original nature empty, they are the same as illusions.”

“So it is, Lord of Mysteries. The mind producing things and that which is produced by the mind are in this manner both empty, nondual, and not separate.”

Chapter XXII

Recitation for the Accomplishment

of the Hundred Letters

Thereupon the World-honored One addressed the vajradhara Lord of Mys-

"Furthermore, Guhyakādhipati, the arising of the reflection of their own bodies for the bodhisattvas practicing bodhisattva conduct in the mantra-naya has nothing superior to sambodhi. Just as the aggregation held together by the four great elements, such as the eye, ear, nose, tongue, body, and mind, is empty of intrinsic nature in this way and held only by name, like space, free from clinging, equal to a reflection—those Tathāgatas' realization of perfect awakening is mutually dependent in origin without interruption. If it arises from conditions, it arises just like a reflection. Therefore, all iṣṭadevatās are myself, and I am the iṣṭadevatās; they mutually give rise to the arising of the devatā-form of the body generated by the body. Guhyakādhipati, observe that the conditions of phenomena depend on penetrating wisdom, and penetrating wisdom depends on the conditions of phenomena; they act reciprocally, abiding nowhere, their nature being empty. Guhyakādhipati, how is it born from the mind? The mind can generate reflections. Guhyakādhipati, just as when a painter paints white, yellow, or red, it arises from the mind attached to it, and their counterparts evolve in the body in this way. Guhyakādhipati, it is also like inwardly contemplating a maṇḍala in the mind to cure fever: that sentient being's fever is immediately cured without doubt. The maṇḍala is not different from the mind, nor is the mind different from the maṇḍala. Why is this? Because that maṇḍala has a single characteristic. Guhyakādhipati, it is also like an illusionist conjuring a man, and that man again creates a phantom. Guhyakādhipati, what do you think: which of the two is superior?" Then Vajrapāṇi said to the Buddha: "Lord, these two men have no difference. Why is this? Lord, because they are not truly born. Because these two men are empty by nature, they are equal to an illusion." "Just so, Guhyakādhipati, the various things born of the mind and that which is born from the mind are both empty in this way, non-dual and without distinction."

6.29

百字成就持誦品第二十二

Chapter 22: The Accomplishment and Recitation of the Hundred Letters

6.30

爾時世尊告執金剛祕密主言：「諦聽。祕密主！真言救世者，身身無有異分。意從意生，令善淨除，普皆有光。彼處流出，相應而起遍諸支分。彼愚夫類常所不知，不達此道。乃至身所生分，無量種故，如是真言救世者分說亦無量。譬如吉祥真陀摩尼，隨諸樂欲而作饒益。如是世間照世者身，一切義利無所不成。祕密主！云何無分別法界，一切作業隨轉？祕密主！亦如虛空界，非眾生、非壽者、非摩奴闍、非摩納婆、非作者、非吠陀、非能執、非所執，離一切分別及無分別，而彼無盡眾生界一切去來諸有所作，不生疑心。如是無分別一切智智等同虛空，於一切眾生內外而轉。」

At that time, the Lord addressed the vajradhara Guhyakādhipati, saying: "Listen attentively, Guhyakādhipati! For the mantra savior of the world, body and body have no distinct divisions. Mind is born from mind, causing it to be well purified and completely illuminated. Emitted from that place, it arises in correspondence and pervades all limbs. Foolish ordinary people never know this and do not understand this path. Even down to the parts generated from the body, because they are of boundless kinds, the divisions of this mantra savior of the world are likewise spoken of as boundless. For example, just as the auspicious cintāmaṇi brings benefit according to various desires, so the body of the Illuminator of the World accomplishes all aims without exception. Guhyakādhipati, how does the non-conceptual dharmadhātu follow all actions? Guhyakādhipati, it is just like the space realm: it is not a sentient being, not a living soul, not a manuṣya, not a māṇava, not an agent, not a veda, not the grasper, not the grasped, free from all conceptualization and non-conceptualization; yet regarding all the actions of going and coming of that inexhaustible realm of sentient beings, no doubt arises. In this way, the non-conceptual sarvajñajñāna is equal to space, revolving within and without all sentient beings."

6.31

爾時世尊又復宣說淨除無盡眾生界句、流出三昧句、不思議句、轉他門句：

teries, saying, “Listen attentively, Lord of Mysteries! With respect to the mantra world-savior, there is not any difference between its body and the body [of the practitioner]. The mind arises from the mind, and when it has been well purified, light flows forth everywhere therefrom and arises correspondingly throughout the limbs. The likes of [ordinary] foolish people never know this, nor do they attain this path. Furthermore, because the reduplication [bodies] born of the body are of immeasurable kinds, in the same way the reduplication [bodies] of the mantra world-savior are also said to be immeasurable. It is, for example, like the auspicious cintāmaṇi, which brings about benefits according to one’s desires. In this manner, there are no objectives whatsoever that the body of the world’s world-illuminator (i.e., Aṃ) does not accomplish.

“Lord of Mysteries, how do all activities unfold in the Dharma realm, which is undifferentiated? Lord of Mysteries, again it is like the realm of empty space, which is not a being, not a life-force, not a manuja (man), not a mānava (human), not an agent, not a veda[ka] (perceiver/experiencer), not a grasper, and not a grasped object, and is dissociated from all differentiation and nondifferentiation, and yet all comings and goings and all actions in the inexhaustible realms of beings do not give rise to doubts [regarding their occurrence]. In this manner the knowledge of an omniscient one, which is without differentiation, is commensurate with empty space and functions internally and externally for all beings.”

Then the World-honored One also proclaimed phrases that purify inexhaustible realms of beings, phrases that bring forth samādhi, phrases that are inconceivable, and phrases that are gateways to transforming others.

If existents, though originally nonexistent, arise in conformity with

the world,

How does the understanding of emptiness arise in this yogin?

Their own-nature being thus, he realizes that names are

inapprehensible,

And [then] the spacelike mind, namely, the bodhi-mind, will arise.

He should generate compassion, conforming with all worlds,

And abide in the practice of thought-only—this is termed “buddhas.”

He should know that [even emptiness] is created by thought, and

observing this, he regards emptiness as empty.

Just as the method of counting numbers operates with [numbers]

being distinguished by increases of one,

So too, Striving Hero, is emptiness, increasing sequentially.

These letters A and so on are, namely, empowered by spontaneous

knowledge.

A Va

Ka Kha Ga Gha Ca Cha Ja Jha

Ṭa Ṭha Ḍa Ḍha Ta Tha Da Dha

Pa Pha Ba Bha Ya Ra La Va

Śa Ṣa Sa Ha Ṅa Ña Ṇa Na Ma

“Lord of Mysteries, observe how, flowing forth from emptiness and pro-

visionally established, the paths of samādhi, empowered by the letter A, are

At that time, the Lord again expounded the clause of purifying the inexhaustible realm of sentient beings, the clause of emanating samādhi, the inconceivable clause, and the clause of turning the portals of others:

6.32

「若本無所有，隨順世間生，
云何了知空，生此瑜伽者？
若自性如是，覺名不可得，
當等空心生，所謂菩提心。
應發起慈悲，隨順諸世間，
住於唯想行，是即名諸佛。
當知想造立，觀此為空空，
如下數法轉，增一而分異。
勤勇空亦然，增長隨次第，
即此阿字等，自然智加持。」

"If fundamentally non-existent, yet arising in accord with the world,
How does one comprehend emptiness and bring forth this yogin?
If the intrinsic nature is thus, the name of awakening cannot be found;
A mind equal to space should arise, which is called the bodhicitta.
One should generate kindness and compassion, conforming to all worlds;
Abiding in the conduct of mere ideation, this is called the Buddhas.
You should know that ideation fabricates; contemplate this as the emptiness of emptiness.
Just as the counting method below proceeds, differing by increments of one,
Diligent hero, emptiness is also like this, increasing in successive order;
Namely, these syllables such as 'A' are empowered by spontaneous wisdom."

6.33

「阿嚩

6.34

「迦佉哦伽　遮車若社　吒咤拏荼　多他娜馱　波頗摩婆　野囉邏嚩　奢沙娑訶　仰壤拏曩莽

6.35

「祕密主！觀此空中流散假立，阿字之所加持，成就三昧道。祕密主！如是阿字，住於種種莊嚴，布列圖位。以一切法本不生故，顯示自形。或以不可得義，現嚩字形。或諸法遠離造作故，現迦字形。或一切法等虛空故，現佉字形。或行不可得故，現誐字形。或諸法一合相不可得故，現伽字形。或一切法離生滅故，現遮字形。或一切法無影像故，現車字形。或一切法生不可得故，現若字形。或一切法離戰敵故，現社（上聲呼）字形。或一切法離我慢故，現吒字形。或一切法離養育故，現咤字形。或一切法離怨對故，現拏字形。或一切法離災變故，現荼字形。或一切法離如如故，現多字形。或一切法離住處故，現他字形。或一切法離施故，現那字形。或一切法界不可得故，現馱字形。或一切法勝義諦不可得故，現波字形。或諸法不堅如聚沫故，現頗字形。或一切法離繫縛故，現麼字形。或一切法諸觀不可得故，現婆字形。或一切法諸乘不可得故，現也字形。或一切法離一切塵故，現囉字形。或一切法無相故，現邏字形。或一切法離寂故，現奢字形。或一切法本性鈍故，現沙字形。或一切法諦不可得故，現娑字形。或一切法離因故，現訶字形。

"Guhyakādhipati, contemplate how, emanating and proliferating conceptually within this space, empowered by the syllable A, one accomplishes the path of samādhi. Guhyakādhipati, thus the syllable A abides in various adornments, arrayed in positions. Because all phenomena are originally unarisen, it displays its own form. Or, through the meaning of ungraspability, it manifests the form of the syllable Va. Or, because all phenomena are free from fabrication, it manifests the form of the syllable Ka. Or, because all phenomena are equal to space, it manifests the form of the syllable Kha. Or, because motion cannot be apprehended, it manifests the form of the syllable Ga. Or, because an aggregated characteristic in all phenomena cannot be apprehended, it manifests the form of the syllable Gha. Or, because all phenomena are free from arising and ceasing, it manifests the form of the syllable Ca. Or, because all phenomena have no reflected image, it manifests the form of the syllable Cha. Or, because the arising of all phenomena cannot be apprehended, it manifests the form of the syllable Ja. Or, because all phenomena are free from combatants, it manifests the form of the syllable Jha. Or, because all phenomena are free from conceit, it manifests the form of the syllable Ṭa. Or, because all phenomena are free from nurturing, it manifests the form of the syllable Ṭha. Or, because all phenomena are free from enmity, it manifests the form of the syllable Ṇa. Or, because all phenomena are free from calamity, it manifests the form of the syllable Ḍha. Or, because all phenomena are free from suchness, it manifests the form of the syllable Ta. Or, because all phenomena are free from an abode, it manifests the form of the syllable Tha. Or, because all phenomena are free from giving, it manifests the form of the syllable Na. Or, because the dharmadhātu cannot be apprehended in all phenomena, it manifests the form of the syllable Dha. Or, because the ultimate truth cannot be apprehended in all phenomena, it manifests the form of the syllable Pa. Or, because all phenomena are non-solid like a mass of foam, it manifests the form of the syllable Pha. Or, because all phenomena are free from bondage, it manifests the form of the syllable Ma. Or, because all viewings cannot be apprehended in all phenomena, it manifests the form of the syllable Bha. Or, because all vehicles cannot be apprehended in all phenomena, it manifests the form of the syllable Ya. Or, because all phenomena are free from all dust, it manifests the form of the syllable Ra. Or, because all phenomena are without characteristics, it manifests the form of the syllable La. Or, because all phenomena are free from quiescence, it manifests the form of the syllable Śa. Or, because all phenomena are inherently dull, it manifests the form of the syllable Ṣa. Or, because truth cannot be apprehended in all phenomena, it manifests the form of the syllable Sa. Or, because all phenomena are free from causes, it manifests the form of the syllable Ha.