大毘盧遮那成佛神變加持經卷第一
Mahāvairocana Sūtra, Volume 1
大唐天竺三藏善無畏共沙門一行譯
Translation by Śubhakarasiṃha and Monk Yixing of the Tang Dynasty
入真言門住心品第一
Chapter 1: Entering the Mantra Path and Abiding in the Mind
如是我聞：
Thus I have heard:
一時薄伽梵住如來加持廣大金剛法界宮，一切持金剛者皆悉集會。如來信解遊戲神變生大樓閣寶王，高無中邊，諸大妙寶王種種間飾，菩薩之身為師子座。其金剛名曰：虛空無垢執金剛、虛空遊步執金剛、虛空生執金剛、被雜色衣執金剛、善行步執金剛、住一切法平等執金剛、哀愍無量眾生界執金剛、那羅延力執金剛、大那羅延力執金剛、妙執金剛、勝迅執金剛、無垢執金剛、刃迅執金剛、如來甲執金剛、如來句生執金剛、住無戲論執金剛、如來十力生執金剛、無垢眼執金剛、金剛手祕密主，如是上首，十佛剎微塵數等持金剛眾俱，及普賢菩薩、慈氏菩薩、妙吉祥菩薩、除一切蓋障菩薩等諸大菩薩，前後圍繞而演說法，所謂越三時如來之日加持故，身語意平等句法門。時彼菩薩，普賢為上首；諸執金剛，祕密主為上首。毘盧遮那如來加持故，奮迅示現身無盡莊嚴藏，如是奮迅示現語意平等無盡莊嚴藏，非從毘盧遮那佛身或語或意生，一切處起滅邊際不可得。而毘盧遮那一切身業、一切語業、一切意業，一切處、一切時，於有情界宣說真言道句法。又現執金剛、普賢、蓮華手菩薩等像貌，普於十方宣說真言道清淨句法。所謂初發心乃至十地次第此生滿足，緣業生增長有情類業壽種除，復有牙種生起。
Once, the Bhagavan dwelt in the vast Vajra Dharma Realm Palace of Tathagata's Empowerment, where all Vajra-Bearers had gathered in assembly. A great jeweled pavilion—born from the Tathagata's confident play of miraculous transformation—rose high, beyond all limits of center or edge, adorned with various kinds of precious jewels. The bodies of the Bodhisattvas themselves served as the lion throne.
The names of those Vajra-Bearers are: Space-Pure Vajra-Bearer, Space-Striding Vajra-Bearer, Space-Born Vajra-Bearer, Multi-Colored Robe Vajra-Bearer, Good-Striding Vajra-Bearer, All-Dharma-Equality-Abiding Vajra-Bearer, Compassion-for-Infinite-Beings Vajra-Bearer, Narayana-Strength Vajra-Bearer, Great-Narayana-Strength Vajra-Bearer, Wondrous Vajra-Bearer, Swift, Supreme Vajra-Bearer, Stainless Vajra-Bearer, Sharp-Swift Vajra-Bearer, Tathagata-Armor Vajra-Bearer, Tathagata-Sentence-Born Vajra-Bearer, No-Conceptual-Play-Abiding Vajra-Bearer, Tathagata-Ten-Powers-Born Vajra-Bearer, Stainless-Eye Vajra-Bearer, and Vajra-Hand Secret Lord. As the foremost among them, these Vajra-Bearers—numbering as many as dust particles in ten Buddha-lands—gathered together, along with the great Bodhisattvas: Universal Virtue, Loving-Kindness, Wondrous Auspiciousness, and Remover-of-All-Hindrances, all surrounding him before and after as he expounded the Dharma.
The teaching concerned the gate of Dharma of the equal syllable of body, speech, and mind, empowered by the Tathagata's sun that transcends the three times. At that time, among the Bodhisattvas, Universal Virtue served as the chief; among the Vajra-Bearers, Secret Lord served as the chief. Through the empowerment of Vairocana Tathagata, he vibrantly manifested an infinite treasury of adornment in his body. Similarly, he vibrantly manifested an equal, inexhaustible treasury of adornment in speech and mind. This did not arise separately from Vairocana's body, speech, or mind; in all places, arising and ceasing have no boundary to be found.
Yet Vairocana's every bodily action, every verbal action, every mental action—in all places and at all times—proclaims to sentient beings the path of the mantra syllables. He also appears in the forms of Vajra-Bearer, Universal Virtue, and the Lotus-Handed Bodhisattva, universally teaching, in all ten directions, the pure mantra path of syllables.
This teaching declares that from the first thought of awakening step by step through the ten stages, everything is fulfilled in this very lifetime. The karma-born, life-extending actions of sentient beings—their karmic seeds and life-span distinctions—are eliminated, while new sprouts of awakening arise and grow.
爾時執金剛祕密主於彼眾會中坐，白佛言：「世尊！云何如來、應供、正遍知得一切智智？彼得一切智智，為無量眾生廣演分布，隨種種趣、種種性欲、種種方便道宣說一切智智，或聲聞乘道、或緣覺乘道、或大乘道、或五通智道，或願生天、或生人中，及龍、夜叉、乾闥婆，乃至說生摩睺羅伽法。若有眾生應佛度者，即現佛身、或現聲聞身、或現緣覺身、或菩薩身、或梵天身、或那羅延毘沙門身，乃至摩睺羅伽人非人等身，各各同彼言音，住種種威儀。而此一切智智道一味，所謂如來解脫味。世尊！譬如虛空界，離一切分別，無分別、無無分別。如是一切智智，離一切分別，無分別、無無分別。世尊！譬如大地，一切眾生依。如是一切智智，天、人、阿脩羅依。世尊、譬如火界，燒一切薪無厭足。如是一切智智，燒一切無智薪無厭足。世尊！譬如風界，除一切塵。如是一切智智，除去一切諸煩惱塵。世尊！喻如水界，一切眾生依之歡樂。如是一切智智，為諸天世人利樂。世尊，如是智慧，以何為因？云何為根？云何究竟？」如是說已，毘盧遮那佛告持金剛祕密主言：「善哉善哉執金剛！善哉金剛手！汝問吾如是義。汝當諦聽，極善作意，吾今說之。」金剛手言：「如是。世尊！願樂欲聞。」佛言：「菩提心為因，悲為根本，方便為究竟。祕密主！云何菩提？謂如實知自心。祕密主！是阿耨多羅三藐三菩提乃至彼法少分，無有可得。何以故？虛空相是菩提，無知解者亦無開曉。何以故？菩提無相故。祕密主！諸法無相，謂虛空相。」
Then the Vajra Holder, the Lord of Secrets, seated among the assembly, addressed the Buddha, saying: "World-Honored One! How does the Tathāgata, the Worthy One, the Perfectly Enlightened One, attain all-knowing wisdom? Having attained it, he teaches it widely to countless beings, adapting to their various inclinations, diverse natures and desires, and many skillful means. He proclaims this all-knowing wisdom through the path of voice-hearers, the path of solitary realizers, the path of the great vehicle, or the path of the five superknowledges. He speaks of wishing to be born in heaven, or among humans, or as dragons, celestial musicians, and even as serpent spirits. If beings are to be saved as Buddhas, he appears as a Buddha; or as a voice-hearer, a solitary realizer, a bodhisattva, a Brahma king, a mighty deity, or even as a serpent spirit or other human or non-human form. In each case he speaks their language and adopts their mannerisms. Yet this all-knowing wisdom has but one taste—the taste of liberation of the Tathāgata. World-Honored One! Just as the sphere of space is free from all discrimination—neither discriminated, nor undiscriminated—so too is all-knowing wisdom free from all discrimination—neither discriminated, nor undiscriminated. World-Honored One! Just as the great earth supports all beings, so too does all-knowing wisdom support gods, humans, and titans. World-Honored One! Just as the element of fire burns all fuel without satiety, so too does all-knowing wisdom burn all the fuel of ignorance without satiety. World-Honored One! Just as the element of wind removes all dust, so too does all-knowing wisdom remove all the dust of afflictions. World-Honored One! Just as the element of water brings joy to all beings who rely on it, so too does all-knowing wisdom bring benefit and happiness to gods and humans. World-Honored One! What is the cause of this wisdom? What is its root? What is its culmination?"
Having spoken thus, Vairocana Buddha said to the Vajra Holder, the Lord of Secrets: "Excellent, excellent, O Vajra Holder! Excellent, O Diamond Hand! You have asked me this question. Listen carefully, pay close attention, and I shall explain."
The Diamond Hand replied: "Yes, World-Honored One. I am eager to hear."
The Buddha said: "The awakened mind is the cause, compassion is the root, and skillful means is the culmination. O Lord of Secrets! What is awakening? It is truly knowing one's own mind. O Lord of Secrets! As for unsurpassed complete enlightenment—not even a fraction of it can be grasped. Why? Because the nature of space is awakening—there is neither one who understands nor one who is enlightened. Why? Because awakening has no form. O Lord of Secrets! All things are formless—this is called the nature of space."
爾時金剛手復白佛言：「世尊！誰尋求一切智？誰為菩提成正覺者？誰發起彼一切智智？」佛言：「祕密主！自心尋求菩提及一切智。何以故？本性清淨故。心不在內、不在外及兩中間，心不可得。祕密主！如來、應、正等覺，非青非黃、非赤非白、非紅紫非水精色、非長非短、非圓非方、非明非暗、非男非女非不男女。祕密主！心非欲界同性、非色界同性、非無色界同性，非天龍、夜叉、乾闥婆、阿脩羅、迦樓羅、緊那羅、摩睺羅伽、人非人趣同性。祕密主！心不住眼界、不住耳鼻舌身意界，非見非顯現。何以故？虛空相心離諸分別，無分別。所以者何？性同虛空即同於心，性同於心即同菩提。如是祕密主！心、虛空界、菩提，三種無二。此等悲為根本，方便波羅蜜滿足。是故祕密主！我說諸法如是，令彼諸菩薩眾菩提心清淨，知識其心。祕密主！若族姓男族姓女欲識知菩提，當如是識知自心。祕密主！云何自知心？謂若分段，或顯色、或形色、或境界，若色若受想行識，若我若我所，若能執若所執，若清淨若界若處，乃至一切分段中求不可得。祕密主！此菩薩淨菩提心門，名初法明道。菩薩住此修學，不久勤苦，便得除一切蓋障三昧。若得此者，則與諸佛菩薩同等住，當發五神通，獲無量語言音陀羅尼，知眾生心行，諸佛護持。雖處生死而無染著，為法界眾生不辭勞倦，成就住無為戒，離於邪見通達正見。復次祕密主！住此除一切蓋障菩薩，信解力故，不久勤修，滿足一切佛法。祕密主！以要言之，是善男子善女人，無量功德皆得成就。」
Then Vajrapani spoke again to the Buddha, saying: "World-Honored One! Who seeks all-knowing wisdom? Who becomes the perfectly enlightened one for the sake of enlightenment? Who arouses that supreme wisdom of all-knowing?"
The Buddha said: "Secret Lord! The mind itself seeks enlightenment and all-knowing wisdom. Why? Because its nature is originally pure. The mind is not within, not without, and not in between the two — the mind cannot be grasped.
Secret Lord! The Thus-Come One, the Worthy One, the Perfectly Enlightened One, is not blue, not yellow, not red, not white, not crimson or purple, not the color of crystal; not long, not short, not round, not square; not bright, not dark; not male, not female, not neither male nor female.
Secret Lord! The mind does not share the nature of the realm of desire, nor the realm of form, nor the formless realm; not the nature of gods, dragons, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, or human and non-human beings.
Secret Lord! The mind does not dwell in the realm of the eye, nor in the realms of the ear, nose, tongue, body, or mind; it is neither seen nor manifest. Why? Because the mind, whose nature is like space, is free from all discrimination — it is without differentiation.
Why is this so? Because when nature is the same as space, it is the same as the mind; when nature is the same as the mind, it is the same as enlightenment.
Thus, Secret Lord! Mind, the realm of space, and enlightenment — these three are non-dual. These are rooted in compassion, and the perfection of skillful means is fulfilled.
Therefore, Secret Lord! I teach all phenomena in this way, so that these bodhisattvas may purify the mind of enlightenment and come to know their own minds.
Secret Lord! If a man or woman of good family wishes to know and understand enlightenment, they should know and understand their own mind in this way.
Secret Lord! How does one know the mind by itself? That is — whether through divisions, or visible forms, or shapes, or realms of experience; whether through form, or feeling, perception, mental formations, or consciousness; whether through self or what belongs to self; whether through the perceiver or the perceived; whether through purity, elements, or sense bases — in all these divisions, it cannot be found.
Secret Lord! This is the bodhisattva's pure gate of the mind of enlightenment, called the First Path of Illumination into Reality. A bodhisattva who abides in this and practices, without much hardship or labor, will soon attain the samadhi that removes all hindrances and obscurations.
Having attained this, they dwell equally with all Buddhas and bodhisattvas. They will develop the five supernormal powers, obtain the dharani of countless languages and sounds, know the minds and behaviors of all beings, and be protected and upheld by all Buddhas.
Though they remain within birth and death, they are without defilement or attachment. For the sake of beings throughout the realm of reality, they never tire or weary. They perfect the vow of unconditioned precepts, transcend wrong views, and penetrate right views.
Furthermore, Secret Lord! A bodhisattva who abides in this state of removing all hindrances, through the power of faith and understanding, will soon, with diligent practice, fulfill all Buddha-dharmas.
Secret Lord! In short, this man or woman of good family will accomplish immeasurable virtues and merits, all of them, completely."
爾時執金剛祕密主復以偈問佛：
「云何世尊說， 此心菩提生？
復以云何相， 知發菩提心？
願識心心勝， 自然智生說，
大勤勇幾何， 次第心續生，
心諸相與時， 願佛廣開演。
功德聚亦然， 及彼行修行，
心心有殊異， 惟大牟尼說。」
如是說已，摩訶毘盧遮那世尊告金剛手言：
「善哉佛真子， 廣大心利益。
勝上大乘句， 心續生之相，
諸佛大祕密， 外道不能識；
我今悉開示， 一心應諦聽。
越百六十心， 生廣大功德，
其性常堅固， 知彼菩提生。
無量如虛空， 不染污常住，
諸法不能動， 本來寂無相。
無量智成就， 正等覺顯現，
供養行修行， 從是初發心。」
Excellent! The Buddha's true children, With vast hearts, seek the good of all.
The supreme Mahayana path— The seed of enlightenment in the mind—
This great secret of all Buddhas Is beyond the grasp of outsiders.
Now I reveal it fully; Listen with single-minded attention.
Beyond the hundred sixty minds, A vast virtue is born,
Its nature ever firm and steadfast— Know this as the arising of awakening.
Boundless as the sky, Untainted, ever abiding,
Unmoved by all phenomena, Originally still, without marks.
Limitless wisdom is accomplished, Perfect enlightenment shines forth;
Through offerings, practice, and cultivation, This is where the initial resolve begins.
「祕密主！無始生死愚童凡夫執著我名我有，分別無量我分。祕密主！若彼不觀我之自性，則我我所生。餘復計有時地等變化，瑜伽我建立淨、不建立無淨，若自在天、若流出及時、若尊貴、若自然、若內我、若人量、若遍嚴、若壽者、若補特伽羅、若識、若阿賴耶、知者見者、能執所執、內知外知、社怛梵、意生、儒童、常定生、聲非聲。祕密主！如是等我分，自昔以來分別相應，希求順理解脫。祕密主！愚童凡夫類猶如羝羊，或時有一法想生，所謂持齋。彼思惟此少分，發起歡喜，數數修習。祕密主！是初種子善業發生，復以此為因，於六齋日施與父母男女親戚，是第二牙種。復以此施授與非親識者，是第三疱種。復以此施與器量高德者，是第四葉種。復以此施歡喜授與伎樂人等及獻尊宿，是第五敷華。復以此施發親愛心而供養之，是第六成果。復次祕密主！彼護戒生天，是第七受用種子。復次祕密主！以此心生死流轉，於善友所聞如是言：『此是天大天，與一切樂者。若虔誠供養，一切所願皆滿。所謂自在天、梵天、那羅延天、商羯羅天、黑天、自在子天、日天、月天、龍尊等，及俱吠濫、毘沙門、釋迦、毘樓博叉、毘首羯磨天，閻魔閻魔后、梵天后，世所宗奉火天、迦樓羅子天、自在天后、波頭摩、德叉迦龍、和修吉、商佉、羯句啅劍、大蓮俱里劍、摩訶泮尼、阿地提婆、薩陀難陀等龍，或天仙、大圍陀論師，各各應善供養。』彼聞如是，心懷慶悅，殷重恭敬隨順修行。祕密主！是名愚童異生生死流轉無畏依第八嬰童心。祕密主！復次殊勝行，隨彼所說中殊勝住求解脫慧生，所謂常無常空，隨順如是說。祕密主！非彼知解空非空、常斷、非有非無，俱彼分別。無分別云何分別空？不知諸空，非彼能知涅槃。是故應了知空離於斷常。」
Secret Master! From beginningless time, beings lost in birth-and-death, like naive children, cling to notions of "I" and "mine," and conjure up countless divisions of self. Secret Master! If they do not see the true nature of the self, then the ideas of "I" and "mine" arise. Then they imagine other things—time, place, and transformations—and various views: that the self is pure, or not pure; that there is a creator god, or that all flows forth from a primal source; that there is a supreme being, or a self-existent one; that there is an inner self, or a limited person; that there is an all-pervading essence, or a life-force; that there is a person as a fixed entity, a knower, a seer, a perceiver, a perceived, inner knowledge, outer knowledge, a soul, a mind-born being, a young one, an eternal changeless being, sound and soundlessness. Secret Master! Such self-views, conceived from beginningless time, lead beings to seek liberation through partial understandings.
Secret Master! Beings lost in ignorance are like rams. Sometimes a fleeting thought arises—for instance, keeping a fast. They dwell on this small practice, feel joy, and repeat it again and again. Secret Master! This is the first seed of good action. Using this as a foundation, they give alms to parents, children, and relatives on the six monthly fasting days—this is the second sprout of that seed. Then they give to strangers—this is the third bud. Then they give to the learned and virtuous—this is the fourth leaf. Then they joyfully give to performers and honor the elders—this is the fifth flowering. Then they give with loving-kindness and devotion—this is the sixth fruiting.
Further, Secret Master! They keep precepts and aspire to heaven—this is the seventh enjoyment of the fruit.
Furthermore, Secret Master! As their minds drift through the cycle of birth-and-death, they hear from good friends: "This is the great god of gods, who grants all pleasures. If you worship sincerely, all your wishes will be fulfilled." They are told of the mighty ones—Shiva, Brahma, Vishnu, Skanda, Krishna, the son of Ishvara, the sun, the moon, serpent lords, and other deities like Kubera, Vaishravana, Shakra, Virupaksha, Vishvakarman, Yama and his queen, the queen of Brahma, Agni, Garuda's son, the consort of Shiva, and serpent kings like Padma, Takshaka, Vasuki, Shankha, Krakkata, the great lotus, Mahapadma, the earth goddess, and Sadananda—or celestial sages and great Vedic teachers—each deserving of proper offerings. Hearing this, they are overjoyed and diligently follow such practices. Secret Master! This is called the eighth stage—the childish mind that still fears the cycle of birth-and-death.
Secret Master! Then, a more excellent path arises. Based on those teachings, a wisdom emerges that seeks liberation through a superior understanding—namely, thoughts of permanence, impermanence, and emptiness. Secret Master! But such a one does not truly understand emptiness or non-emptiness, permanence or annihilation, existence or non-existence—they are still caught in conceptual discrimination. How can one who discriminates understand emptiness? They do not truly know the various forms of emptiness, and therefore cannot know nirvana. So you should understand that true emptiness transcends both permanence and annihilation.
爾時金剛手復請佛言：「惟願世尊說彼心。」如是說已，佛告金剛手祕密主言：「祕密主！諦聽心相。謂貪心、無貪心、瞋心、慈心、癡心、智心、決定心、疑心、暗心、明心、積聚心、鬪心、諍心、無諍心、天心、阿修羅心、龍心、人心、女心、自在心、商人心、農夫心、河心、陂池心、井心、守護心、慳心、狗心、狸心、迦樓羅心、鼠心、歌詠心、舞心、擊鼓心、室宅心、師子心、鵂鶹心、烏心、羅剎心、刺心、窟心、風心、水心、火心、泥心、顯色心、板心、迷心、毒藥心、羂索心、械心、雲心、田心、鹽心、剃刀心、須彌等心、海等心、穴等心、受生心。祕密主！彼云何貪心？謂隨順染法。云何無貪心？謂隨順無染法。云何瞋心？謂隨順怒法。云何慈心？謂隨順修行慈法。云何癡心？謂隨順修不觀法。云何智心？謂順修殊勝增上法。云何決定心？謂尊教命如說奉行。云何疑心？謂常收持不定等事。云何闇心？謂於無疑慮法生疑慮解。云何明心？謂於不疑慮法無疑慮修行。云何積聚心？謂無量為一為性。云何鬪心？謂互相是非為性。云何諍心？謂於自己而生是非。云何無諍心？謂是非俱捨。云何天心？謂心思隨念成就。云何阿修羅心？謂樂處生死。云何龍心？謂思念廣大資財。云何人心？謂思念利他。云何女心？謂隨順欲法。云何自在心？謂思惟欲我一切如意。云何商人心？謂順修初收聚後分析法。云何農夫心？謂隨順初廣聞而後求法。云何河心？謂順修依因二邊法。云何陂池心？謂隨順渴無厭足法。云何井心？謂如是思惟深復甚深。云何守護心？謂唯此心實餘心不實。云何慳心？謂隨順為己不與他法。云何狸心？謂順修徐進法。云何狗心？謂得少分以為喜足。云何迦樓羅心？謂隨順朋黨羽翼法。云何鼠心？謂思惟斷諸繫縛。云何舞心？謂修行如是法，我當上昇種種神變。云何擊鼓心？謂修順是法，我當擊法鼓。云何室宅心？謂順修自護身法。云何師子心？謂修行一切無怯弱法。云何鵂鶹心？謂常暗夜思念。云何烏心？謂一切處驚怖思念。云何羅剎心？謂於善中發起不善。云何刺心？謂一切處發起惡作為性。云何窟心？謂順修為入窟法。云何風心？謂遍一切處發起為性。云何水心？謂順修洗濯一切不善法。云何火心？謂熾盛炎熱性。云何顯色心？謂類彼為性。云何板心？謂順修隨量法，捨棄餘善故。云何迷心？謂所執異所思異。云何毒藥心？謂順修無生分法。云何羂索心？謂一切處住於我縛為性。云何械心？謂二足止住為性。云何雲心？謂常作降雨思念。云何田心？謂常如是修事自身。云何鹽心？謂所思念彼復增加思念。云何剃刀心？謂唯如是依止剃除法。云何彌盧等心？謂常思惟心高舉為性。云何海等心？謂常如是受用自身而住。云何穴等心？謂先決定彼，後復變改為性。云何受生心？謂諸有修習行業，彼生心如是同性。祕密主！一二三四五再數，凡百六十心，越世間三妄執，出世間心生，謂如是解唯蘊無我根境界，淹留修行拔業煩惱株杌、無明種子，生十二因緣離，建立宗等。如是湛寂，一切外道所不能知。先佛宣說，離一切過。祕密主！彼出世間心住蘊中，有如是慧隨生。若於蘊等發起離著，當觀察聚沫、浮泡、芭蕉、陽焰、幻等而得解脫。謂蘊處界能執所執皆離法性，如是證寂然界，是名出世間心。祕密主！彼離違順八心相續業煩惱網，是超越一劫瑜祇行。復次祕密主！大乘行發無緣乘心、法無我性。何以故？如彼往昔如是修行者觀察蘊阿賴耶，知自性如幻、陽焰、影響、旋火輪、乾闥婆城。祕密主！彼如是捨，無我心主自在覺自心本不生。何以故？祕密主！心前後際不可得故。如是知自心性，是超越二劫瑜祇行。復次祕密主！真言門修行菩薩行諸菩薩，無量無數百千俱胝那庾多劫積集無量功德智慧，具修諸行，無量智慧方便皆悉成就，天人世間之所歸依，出過一切聲聞辟支佛地，釋提桓因等親近敬禮。所謂空性離於根境，無相無境界，越諸戲論，等虛空，無邊一切佛法依此相續生，離有為無為界、離諸造作、離眼耳鼻舌身意極無自性心生。祕密主！如是初心，佛說成佛因故，於業煩惱解脫，而業煩惱具依，世間宗奉常應供養。復次祕密主！信解行地觀察三心，無量波羅蜜多慧觀四攝法。信解地無對無量不思議，逮十心無邊智生，我一切諸有所說，皆依此而得。是故智者當思惟此一切智信解地，復越一劫昇住此地，此四分之一度於信解。」
爾時執金剛祕密主白佛言：「世尊！願救世者演說心相，菩薩有幾種得無畏處？」如是說已，摩訶毘盧遮那世尊告金剛手言：「諦聽，極善思念。祕密主！彼愚童凡夫修諸善業、害不善業，當得善無畏。若如實知我，當得身無畏。若於取蘊所集我身捨自色像觀，當得無我無畏。若害蘊住法攀緣，當得法無畏。若害法住無緣，當得法無我無畏。若復一切蘊界處、能執所執、我壽命等及法無緣空、自性無性，此空智生，當得一切法自性平等無畏。祕密主！若真言門修菩薩行諸菩薩，深修觀察十緣生句，當於真言行通達作證。云何為十？謂如幻、陽焰、夢、影、乾闥婆城、響、水月、浮泡、虛空華、旋火輪。祕密主！彼真言門修菩薩行諸菩薩，當如是觀察。云何為幻？謂如呪術藥力能造所造種種色像，惑自眼故，見希有事展轉相生、往來十方，然彼非去非不去。何以故？本性淨故。如是真言幻持誦成就，能生一切。復次祕密主！陽焰性空，彼依世人妄想成立有所談議，如是真言想唯是假名。復次祕密主！如夢中所見晝日牟呼栗多，剎那歲時等住，種種異類受諸苦樂，覺已都無所見。如是夢真言行，應知亦爾。復次祕密主！以影喻解了真言能發悉地，如面緣於鏡而現面像，彼真言悉地當如是知。復次祕密主！以乾闥婆城譬解了成就悉地宮。復次祕密主！以響喻解了真言聲，如緣聲有響，彼真言者當如是解。復次祕密主！如因月出故照於淨水而現月影像，如是真言水月喻，彼持明者當如是說。復次祕密主！如天降雨生泡，彼真言悉地種種變化，當知亦爾。復次祕密主！如空中無眾生、無壽命，彼作者不可得；以心迷亂故，而生如是種種妄見。復次祕密主！譬如火燼，若人執持在手，而以旋轉空中，有輪像生。祕密主，應如是了知大乘句、心句、無等等句、必定句、正等覺句、漸次大乘生句，當得具足法財、出生種種工巧大智，如實遍知一切心想。」