攝大毘盧遮那成佛神變加持經入蓮華胎藏海會悲生曼荼攞廣大念誦儀軌供養方便會 3.33

3.33

「加持堅固已，云何阿闍梨，
具大真實行？若於此教法，
解斯廣大義，正覺大功德，
說名阿闍梨。諸佛不出世，
此人即名佛。持執金剛印，
所有諸字輪，若在於支分，
當知住眉間，吽字金剛句，
娑字在膺下，是謂蓮華句。
阿字第一命，嚩字名為水，
囉字名為火，吽字名忿怒，
佉字同虛空，所謂極空點，
知此最真實，說名阿闍梨。
了知佛所說，當行不死句，
想念本初字，純白點嚴飾，
最勝百心明，諸法本不生，
於中正觀察，能破無明宮。
正覺諸世尊，所說法如是，
佛子一心聽，安布諸字門。
迦字在咽下，佉字在哦上，
哦字以為頸，伽字在喉中，
遮字為舌根，車字在舌中，
惹字為舌端，社字舌生處，
吒字以為脛，咤字應知髀，
拏字說為腰，荼字以安坐，
多字最後分，他字應知腹，
娜字為二手，馱字以為脇，
波字以為背，頗字應知胸，
麼字為二肘，婆字次臂下，
莽字住於心，野字陰藏相，
囉字者為眼，攞字為廣額，
縊伊在二眥，塢烏為二脣，
翳藹為二耳，污奧為二頰，
暗字菩提句，噁字般涅槃。
知是一切法，行者成正覺，
一切智資財，常在於其中，
世號一切智，是謂薩般若。」

"Having made the adhiṣṭhāna firm, how is an ācārya
endowed with great true practice? If in this teaching
one understands this extensive meaning and the great merits of correct enlightenment,
he is declared to be an ācārya. When the Buddhas do not appear in the world,
this person is named a Buddha. Holding the vajradhara mudrā,
as for all the syllable wheels, if they are upon the limbs,
know that resting between the eyebrows is the vajra phrase, the syllable 'Hūṃ';
the syllable 'Sa' is below the chest—this is called the lotus phrase.
The syllable 'A' is the foremost life; the syllable 'Va' is named water;
the syllable 'Ra' is named fire; the syllable 'Hūṃ' is named wrath;
the syllable 'Kha' is identical to empty space, the so-called ultimate space dot (anusvāra);
knowing this most genuine truth, one is named an ācārya.
Comprehending what the Buddha has spoken, one should practice the phrase of the deathless;
visualize the primordial syllable, adorned with a pure white dot,
the supreme hundred-heart vidyā: all phenomena are fundamentally unborn;
correctly observing within it, one can shatter the palace of ignorance.
The correctly enlightened World-Honored Ones have expounded the Dharma in this way;
let the sons of the Buddha listen with single mind to the arrangement of the syllable-doors:
The syllable 'Ka' is below the throat; the syllable 'Kha' is above 'Ga';
the syllable 'Ga' constitutes the neck; the syllable 'Gha' is within the throat;
the syllable 'Ca' is the root of the tongue; the syllable 'Cha' is in the middle of the tongue;
the syllable 'Ja' is the tip of the tongue; the syllable 'Jha' is where the tongue arises;
the syllable 'Ṭa' constitutes the shins; the syllable 'Ṭha' should be known as the thighs;
the syllable 'Ḍa' is spoken of as the waist; the syllable 'Ḍha' is for sitting;
the syllable 'Ṇa' is the final part; the syllable 'Ta' should be known as the belly;
the syllable 'Tha' is the two hands; the syllable 'Da' constitutes the flanks;
the syllable 'Dha' constitutes the back; the syllable 'Na' should be known as the chest;
the syllable 'Pa' is the two elbows; the syllable 'Pha' is below the forearms;
the syllable 'Ba' abides at the heart; the syllable 'Bha' is the mark of the concealed organ;
the syllable 'Ma' is the eyes; the syllable 'Ya' is the broad forehead;
'I' and 'Ī' are at the two corners of the eyes; 'U' and 'Ū' are the two lips;
'E' and 'Ai' are the two ears; 'O' and 'Au' are the two cheeks;
the syllable 'Aṃ' is the bodhi phrase; the syllable 'Aḥ' is parinirvāṇa.
Knowing that this is all phenomena, the practitioner accomplishes correct enlightenment;
the wealth of omniscience is constantly present therein;
the world designates it as all-knowledge—this is called sarvajñā."