---
title: "大毘盧遮那成佛神變加持經 · 6 悉地出現品"
description: "大毘盧遮那成佛神變加持經，簡稱大日經，由唐代善無畏與一行共同譯出。該經是唐密根本經典之一，以毘盧遮那佛為核心，闡述大悲胎藏生曼荼羅的修法體系，融合真言咒語、手印與觀想，揭示即身成佛的密教義理。其內容涵攝教相與事相，奠定漢傳密宗教義基礎，被奉為密宗聖典，對東亞佛教思想與實踐影響深遠。"
url: "https://rushiwowen.co/en/r/cmcvvcio704d6l1045n1yl149"
---

### 悉地出現品第六

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：

「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 pure, without inherent nature, Yet grants all kinds of skillful wisdom. Because its essence is eternally empty, The profound arising of dependent origination is hard to see. Through long and constant supreme effort, It bestows the unsurpassable fruit as one aspires. Just as all paths lead to the palace, Though they rely on space without attachment, So too is this pure Dharma: All three realms arise in complete purity. Through cultivating this in past lives, All Tathagata conduct is attained. No other teaching is so hard to find, Illuminating the world like the World-Honored One, Who taught this supremely pure practice, Vast, endless, and free from discrimination.

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。」

> At that time, after the Bhagavān Vairocana had spoken these verses, he observed the great assembly including Vajrapāṇi and addressed the Vajra-holders, saying: "Good sons! Each of you should now manifest the spiritual power of the Dharma-realm and reveal the phrases of siddhi outflow. If sentient beings see such Dharma, they will rejoice, leap with joy, and attain abiding in peace and bliss." Having spoken thus, the Vajra-holders paid homage to the Bhagavān Vairocana and said: "So it is, O Lord of Dharma! We shall act according to your instruction." Then they entreated the Buddha, saying: "We beseech the Bhagavān to have compassion on us and reveal the phrases of siddhi outflow. Why? It is not fitting for us to proclaim the Dharma we have realized before the尊者 Bhagavān. O Bhagavān, we pray you to act for the benefit and happiness of sentient beings in the future." Then the Bhagavān Vairocana addressed all the Vajra-holders, saying: "Excellent, excellent, good sons! The Dharma and Vinaya taught by the Tathāgata praise one quality, namely, having a sense of shame. If good sons or good daughters with a sense of shame see such Dharma, they will quickly give rise to two things: refraining from what should not be done, and being praised by the multitude. They will also give rise to two more things: reaching what has not yet been reached, and attaining the same abode as Buddhas and Bodhisattvas. Furthermore, they will give rise to two additional things: abiding in śīla and being reborn among humans and devas. Listen well and reflect carefully, for I shall now proclaim the phrases of mantra accomplishment, outflow, and correspondence. Through these phrases of outflow and correspondence, Bodhisattvas who cultivate bodhi by the mantra-gate will quickly attain mantra-siddhi therein. If a practitioner, having seen the deities of the maṇḍala and received their seal of approval, accomplishes true speech, awakens the bodhi-mind, deeply believes in compassion, is free from stinginess, abides in self-control, skillfully discerns dependent origination, upholds precepts, well abides in all trainings, is endowed with skillful means and vigor, knows the proper and improper times, delights in generosity, is fearless in mind, diligently cultivates mantra practices, comprehends the true meaning of mantras, constantly delights in seated meditation, and delights in performing accomplishments—O Secret Chief! It is like the blissful intent-illumination present in the desire realm, by which all desire-realm devas become intoxicated and manifest various delightful amusements, as well as diverse enjoyments and pervasive pleasures, bestowing them upon their own creations and the Paranimmitavaśavartin devas, while also enjoying them themselves. Moreover, good sons! Just as Maheśvara-deva possesses the superior intent-born illumination that can benefit sentient beings throughout the trichiliocosm, creating all enjoyments, pervasive enjoyments, bestowing them upon the Śuddhāvāsa devas while also enjoying them himself. Or like illusion-mantras that manifest various gardens and figures, or like Asura-mantras that create illusory transformations. Or like worldly incantations that subdue poisons and fevers, or the Mātṛkā-deity mantras that cause epidemics and calamities among sentient beings, and worldly incantations that remove poisons and fevers, transforming blazing fire into coolness. Therefore, good sons! You should have faith in such outflow phrases and the majestic power of mantras. This majestic power of mantras neither emerges from mantras nor enters sentient beings, nor is it obtainable from the reciter. Good sons! Due to the empowering force of mantras, it arises spontaneously, without transgression, because it does not transgress the three times and due to the profound, inconceivable principle of dependent origination. Therefore, good sons! You should accord with and comprehend the inconceivable nature of Dharma, constantly unbroken, the path of mantras."

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：

> At that moment, the World-Honored One, abiding in the unimpeded power of the three times, relying on the inconceivable power of the Tathāgata's blessing, and established in the Samadhi of the Adorned Pure Treasury, immediately emerged from the Samapatti and manifested the boundless expression of the boundless realm. By the power of the Dharmadhatu, the unequaled power, and the faith-understanding of perfect enlightenment, with a single voice flowing forth in four directions, it pervaded all Dharmadhatu, equal to space, reaching everywhere without obstruction. The mantra is:

「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」

> Homage to all the Tathagatas! With pure vision, I see all things. Ah, Ah, An, Ah.

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：

> The heart of perfect enlightenment spreads forth from this, and instantly, all realms of phenomena resound with the voice of enlightenment’s banner. Hearing this, the bodhisattvas open eyes they have never opened before, and with subtle, wondrous speech, they speak these verses before the One who has cooled all the heat of ignorance, the All-Knowing:

「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。」

> "Wonderful indeed is the practice of mantra, which can bring forth vast wisdom. If one fully cultivates this, one becomes a Buddha, the honored one among the two-legged. Therefore, diligently strive, and in the mind of all Buddhas' teachings, practice continuously without interruption, purifying the mind, free from self." Then the Bhagavan further spoke these verses: "For those who seek to accomplish the mind of perfect enlightenment— whether in gardens, monastic grounds, within mountain caves, or in any place the mind finds pleasing— contemplate that mind of awakening. From the very first moment of settling, let no doubt or hesitation arise. Focus the mind single-pointedly, placing mind upon mind. Attain the state of utmost purity, stainless, stable, and unmoving. Without discrimination, like a mirror, subtle and clear before you. If one constantly observes, practices and aligns with this, even the form of one's own revered teacher will manifest before oneself. The second stage of perfect enlightenment: within the mirror mandala, upon the great lotus throne, abiding deeply in samadhi. Adorned with a crown of dhāraṇī, surrounded by boundless light, free from false attachments and discriminations, originally tranquil, like empty space. Within that, contemplate, gather the thoughts and recite. Practice samādhi for one month, completing one hundred thousand recitations. This is the first month's practice of mantra principles. In the second month, offer incense, flowers, and so forth, bringing benefit to all kinds of living beings. In yet another month, renounce all worldly gains. Then, in yoga, contemplate and abide in mastery. May all beings be free from obstacles, peaceful and joyful. May they aspire to achieve the perfect fruit praised by the Tathāgata. May all wishes of sentient beings be fulfilled in accordance with truth, free from hindrances and veils, arising from this aspiration. May the suffering of animals devouring one another be forever removed. May the realms of hungry ghosts always be filled with food and drink. May the various torments and pains suffered in the hell realms be swiftly eliminated. Through my merit, and through countless other means, repeatedly contemplate with the mind, arousing vast compassion. With the three empowering phrases, focus on all beings, reciting and holding the mantra. By the power of my merit, the empowerment of the Tathāgata, and the power of the Dharma realm, pervading all beings' worlds, may all who seek benefit receive it in full. May all their aspirations, in accordance with truth, be completely accomplished."

於是薄伽梵即於爾時說虛空等力虛空藏轉明妃曰：

> Then, the World-Honored One spoke the mantra of the power of space, the turning of the Space Treasury, saying:

「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

> Homage to the One who has thus gone, the One who has thus attained, The One who is thus awakened, the One who is thus liberated. All that is, all that exists, The uncreated, the unconditioned, The one who has crossed over, the one who has reached the other shore, The one who is gone, the one who is thus. So be it.

「持此三轉，隨彼所生善願皆亦成就。

> By upholding these three turnings, all the virtuous aspirations you hold will be fulfilled.

「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。」

> "When the full moon rises, the practitioner enters the place of practice. On a mountain peak, in a cattle pen, a charnel ground, or on a riverbank, At a crossroads, beneath a solitary tree, or in a temple of the protective deities— All should be adorned in vajra colors, pure and firm like the vajra itself. There, all obstacles are subdued, and the distracted mind is brought under control. Surround the space on all four sides, with a single gate and a clear path. Interconnected vajras form a protective web, each linked to the next. At each gate stand two guardians, facing outward, impossible to bypass. Their hands are raised, their eyes blazing red, their forms fierce and wrathful. Carefully mark the corners with the flaming wheel seal. In the center, a magnificent vajra seat stands aligned with the directions. Above it, a great lotus blooms with eight petals, stamens, and filaments. Then form the vajra-hand mudra, the seal of vajra wisdom. Bow to all the Buddhas, and reaffirm your vows with firm resolve. Protect this sacred space, and purify all ritual substances. Practice the mantra through the night, free from all obstacles— Whether at midnight or at the break of dawn. The ritual substances will then transform, radiating a circle of brilliant light. The mantra practitioner takes them and traverses the vast sky, Gaining long life, great power, and mastery over birth and death. Walking atop the world, they manifest in various forms. All auspicious beings honor and make offerings in turn. The substance achieved through mantra is called \*siddhi\*. Through discerning the ritual substances, one attains the state beyond discrimination."

「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？

> "O Secret-Keeper! All the Tathagatas, the Worthy Ones, the Perfectly Enlightened Ones presently abiding throughout all worlds, have fully mastered the perfection of skillful means. Those Tathagatas know that all distinctions are inherently empty. Yet, through the power of the perfection of skillful means, they employ conditioned phenomena to point toward the unconditioned, skillfully adapting and responding. For the sake of sentient beings, they manifest throughout the entire Dharma-realm, enabling them to see the Dharma, dwell in peace and joy, and give rise to a heart of delight. Some may attain long life, enjoy the pleasures of the five senses in amusement and entertainment, and make offerings to the Buddha, the World-Honored One. To realize such principles is something ordinary people in the world cannot believe. The Tathagata, perceiving this profound benefit, proclaims with a joyful heart this sequential practice method of the Bodhisattva's True Word conduct. Why is this? What could not be attained even through diligently cultivating various ascetic practices for countless eons, the Bodhisattvas practicing the True Word path can achieve in this very life. Furthermore, O Secret-Keeper! For a Bodhisattva practicing the Bodhisattva path through the True Word gate, even by performing practices involving items such as a \*ketu\* banner, an umbrella, sandals, a \*cintamani\* jewel, eye ointment, or a depiction of Vairocana, and completing them with three hundred thousand repetitions, attainment (\*siddhi\*) can also be achieved. O Secret-Keeper! If a virtuous man or woman possesses skillful means, whatever they aspire to accomplish, they will achieve success through the mastery of mind alone. O Secret-Keeper! Those who delight in causes and their effects, O Secret-Keeper!—it is not that foolish ordinary person who can understand the characteristics of True Words and all True Word practices. Why is this?

「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 the cause is not the doer, then its fruit does not arise. Since even this cause is empty, how can there be fruit? Know that the fruit of mantra is entirely free from cause and action. Even the bodily experience of touch, the formless samadhi— the mantra practitioner will attain, all siddhi arises from the mind."

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。」

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：

> At that time, the World-Honored Vairocana once more surveyed the entire great assembly and addressed the Vajra Holder, the Lord of Secrets, saying: “Vajra Holder! There are Tathāgatas who, through the play of their mind-born activities and dances, extensively manifest various categories. They embrace the four realms, abide in the mind-king that is equal to space, and accomplish vast results, both visible and invisible. They give rise to all Śrāvakas, Pratyekabuddhas, and the stages of Bodhisattvas, enabling practitioners of the mantra path to fulfill all their rare aspirations. They possess various deeds and bring benefit to immeasurable beings. You should listen attentively and reflect well upon this, for I shall now expound it. “Lord of Secrets! How does one perform the dance that brings about all vast accomplishments and transformations? How do mantra practitioners personally realize all of this?” Then the World-Honored One spoke in verse:

「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。」

> The practitioner, following the sequence, first establishes their own true nature. As taught before, abide in the Dharma, and rightly contemplate the Tathagata. With the syllable "A" as the essence, and marked with the great empty point, Adorned in radiant gold, with vajra symbols at the four corners. Within that, contemplate the honored Buddha present in all places. These fully awakened ones teach the true nature of the self. Practicing without doubt, from the true nature of the self arises The ability to bring benefit and happiness to all beings in the world. Vast and wondrous, abiding in the illusory nature of phenomena, All the afflictions accumulated since beginningless time, born of ignorance, Are entirely purified when the practitioner attains meditative absorption. If one contemplates that mind—the unsurpassed bodhi mind— Through the practice of mantras, whether the result is pure or impure, It remains ever unstained by conditions, like a lotus rising from mud. How much more, then, will one’s own nature become the honored one among the noble.

爾時毘盧遮那世尊又復住於降伏四魔金剛戲三昧，說降伏四魔、解脫六趣滿足一切智智金剛字句：

> At that time, the World-Honored Vairocana once again abided in the Vajra Play Samadhi of Subduing the Four Maras, and spoke these Vajra words that subdue the four maras, liberate beings from the six realms, and fulfill the wisdom of all wisdoms:

「南麼三曼多勃馱喃一阿去急呼味囉𤙖欠。」

時金剛手祕密主等諸執金剛，普賢等諸菩薩，及一切大眾，得未曾有開敷眼，稽首一切薩婆若而說偈言：

> At that moment, Vajrapāṇi, the Lord of Secrets, along with all the other Vajra-holders, Samantabhadra and the other bodhisattvas, and the entire great assembly, experienced something unprecedented. With eyes wide open in wonder, they bowed their heads to the All-Knowledge and spoke these verses:

「此諸佛菩薩， 救世諸庫藏，由是一切佛， 菩薩救世者，及與因緣覺， 聲聞害煩惱，能遍所行地， 起種種神通。彼得無上智， 正覺無上智，是故願廣說， 此教諸方便，及與布想等， 種種眾事業。諸志求大眾， 無上真言行，見法安住者， 當得歡喜住。」說如是偈已， 大日世尊言：「普皆應諦聽， 一心住等引，大金剛地際， 時加持下身，為說此法故， 而現菩提座。最勝阿字同， 大因陀羅輪，當知內外等， 金剛漫茶羅，中思惟一切， 說名瑜伽座。阿字第一命， 是為引攝句，常安大空點， 能攝授諸果。行者於一月， 結金剛慧印，三時作持誦， 摧毀無智城，得不動堅固， 天脩羅莫壞，乃至隨自意， 增益事成就。行者一切常， 漫茶羅中作，金色光明身， 上持髮髻冠，正覺住三昧， 名大金剛句。金剛蓮華刀， 素鵝及金地，真陀末尼寶， 是等眾器物，觀大因陀羅， 而作諸悉地。今說攝持法， 一切一心聽。行者一緣想， 八峯彌盧山，上觀妙蓮華， 立金剛智印。瑜伽者於上， 字門威焰光，而用置其頂， 安住不傾動。百轉所持藥， 行者應服之，先世業生疾， 是等悉除愈。佛子應復聽， 第一嚩字門，雪乳商佉色， 而自臍中起，鮮白蓮華臺， 而於彼中住，甚深寂然定， 秋夕素月光。如是漫茶羅， 諸佛說希有，思惟以純白， 輪圓成九重，住於霏霧中， 除一切熱惱，淨乳猶珠鬘， 水精與月光，普遍而流注， 一切處充滿。行者心思惟， 出離諸障毒，如是於圓壇， 等引作成就。乳酪生熟酥， 頗胝迦珠鬘，藕水等眾物， 次第成悉地。當得無量壽， 應現殊特身，一切患除息， 天人咸愛敬，多聞成總持， 善慧淨無垢，由斯作成就， 速證悉地果，是名寂災者， 吉祥漫茶羅。第一攝持相， 安以大空點，囉字勝真實， 佛說火中上，所有眾罪業， 應受無擇報。瑜祇善修者， 等引皆消除，所住三角形， 悅意遍形赤，寂然周焰鬘， 三角在其心。相應觀彼中， 囉字大空點，智者如瑜伽， 以此成眾事，日曜諸眷屬， 及作一切火，攝取發怨對， 消枯眾支分，是等所應作， 皆於智火輪。訶字第一實， 風輪之所生，及與因業果， 諸種子增長，彼一切摧壞， 并以大空點。今說彼色像， 深玄大威德，示現暴怒形， 焰鬘普周遍。住漫茶羅位， 智者觀眉間，深青半月輪， 吹動幢幡相，而於彼中想， 最勝訶字門。住彼漫茶羅， 成就所應事，作一切義利， 應現諸眾生，不捨於此身， 逮得神境通，遊步大空位， 而成身祕密，天耳眼根淨， 能開深密處，住此一心壇， 而成眾事業，菩薩大名稱。 初坐菩提場，降伏魔軍眾， 諸因不可得，因無性無果。 如是業不生，彼三無性故， 而得空智慧，大德正遍知， 宣說於彼色。佉字及空點， 尊勝虛空空，兼持慧刀印， 所作速成就。法輪及羂索， 朅伽那刺遮，并目竭嵐等， 不久成斯句。」

> "These Buddhas and Bodhisattvas are the treasury of salvation for the world. Thus, all Buddhas, the world-saving Bodhisattvas, Along with Pratyekabuddhas and Śrāvakas who conquer defilements, Can traverse all grounds of practice, manifesting various supernatural powers. Having attained the supreme wisdom, the perfect enlightenment of supreme wisdom, Therefore, I wish to expound broadly the skillful means of this teaching, And the practices of giving, visualization, and various other deeds. All those who aspire to the great assembly, the supreme practice of true words, Who see the Dharma and abide in it, shall attain a joyful abode." After speaking this verse, the World-Honored One Mahāvairocana said: "All should listen attentively, with one-pointed mind in meditative concentration. The great vajra ground, at that moment, empowered the lower body, And manifested the seat of enlightenment to expound this Dharma. Know that the supreme syllable 'A' is identical to the great Indra-wheel, And is to be understood as both internal and external—the vajra maṇḍala. Contemplating all within it is called the seat of yoga. The syllable 'A' is the primary life, the phrase that draws and gathers, Eternally resting in the great empty point, it can gather all fruits. The practitioner, for one month, forms the vajra wisdom seal, Reciting at three times, destroys the city of ignorance, Attains immovable stability, unshakable by gods or asuras, And accomplishes increase and success according to one's will. The practitioner always abides within the maṇḍala, With a golden radiant body, wearing a crown of coiled hair, Dwelling in the samādhi of perfect enlightenment, called the great vajra phrase. Vajra, lotus, sword, white goose, and golden ground, True wish-fulfilling jewels—these and other implements, Contemplating the great Indra-wheel, accomplish all siddhis. Now I shall explain the method of gathering and holding—listen all with one mind. The practitioner single-mindedly visualizes the eight-peaked Mount Meru, Above, envisions a wondrous lotus, and establishes the vajra wisdom seal. The yogi, above, places the syllable-gate's majestic flaming light Upon the crown, abiding without wavering. The medicine held by a hundred rotations, the practitioner should ingest it; Illnesses born from past karma will all be cured. O children of the Buddha, listen further to the first syllable 'Va,' Snow-white and conch-colored, arising from the navel, Abiding on a fresh white lotus seat, In profound tranquil stillness, like the autumn evening's pure moonlight. Such a maṇḍala is rare, spoken by the Buddhas, Contemplated as pure white, a wheel perfect in nine layers, Dwelling within mist, dispelling all heat and affliction, Pure milk like a pearl garland, crystal and moonlight, Flowing universally, filling all places. The practitioner, with mind contemplating, transcends all obstructive poisons; Thus, within the circular altar, through meditative concentration, accomplishment is made. Milk, curd, fresh butter, clarified butter, and crystal pearl garlands, Lotus root water and other substances, successively yield siddhis. One shall attain immeasurable life, manifest a special body, All ailments cease, loved and respected by gods and humans, Gaining great learning, retaining all teachings, wisdom pure and stainless. Through this practice, swiftly realizing the fruit of siddhi— This is called the pacifier, the auspicious maṇḍala. The first gathering sign, established with the great empty point, The syllable 'Ra' is supreme truth, the Buddha called it foremost among fires. All sinful karma, deserving unselective retribution, Is entirely eliminated by the yogi skilled in practice, through meditative concentration. The abode is triangular, pleasing, pervasive, and red, Tranquil, surrounded by a flaming garland, a triangle at its heart. Correspondingly contemplate within it the syllable 'Ra' with the great empty point; The wise, as in yoga, accomplish all things through this. The sun, its retinue, and all fire rituals, Subduing, summoning, provoking adversaries, withering limbs— All such deeds should be performed within the wisdom fire-wheel. The syllable 'Ha' is the primary reality, born from the wind-wheel, Along with causes, actions, fruits, and the growth of all seeds— All are destroyed, together with the great empty point. Now I shall describe its form: deep, mysterious, of great majestic power, Manifesting a fierce, wrathful shape, with flaming garlands all around. Abiding in the maṇḍala position, the wise contemplate between the eyebrows: A deep blue half-moon, with the sign of fluttering banners, And within it, envision the supreme syllable-gate 'Ha.' Abiding in that maṇḍala, accomplishing what should be done, Performing all beneficial acts, manifesting for all beings, Without abandoning this body, attaining supernatural powers, Roaming in the great empty realm, achieving bodily secrets, Purifying divine ear and eye, able to reveal profound mysteries. Abiding in this one-minded altar, accomplishing all deeds— The Bodhisattva of great renown. First seated at the site of enlightenment, Subduing the armies of Māra, causes are found to be unobtainable; Without nature in cause, there is no fruit. Thus, karma does not arise. Because those three are without nature, one attains the wisdom of emptiness. The Great Virtuous One, the Perfectly Enlightened, proclaimed its color. The syllable 'Kha' with the empty point, supreme, empty like space, Holding also the wisdom sword seal, swiftly accomplishes all deeds. The Dharma-wheel, the noose, the sword, the dagger, and the skull-staff— These shall soon be accomplished in this phrase."

爾時毘盧遮那世尊觀大眾會，告執金剛祕密主而說偈言：

> At that moment, the World-Honored Vairocana surveyed the great assembly and, addressing Vajrapāṇi, the Lord of Secrets, spoke these verses:

「若於真言門， 修行諸菩薩，阿字為自身， 內外悉同等，諸義利皆捨， 等礫石金寶，遠離眾罪業， 及與貪瞋等，當得俱清淨， 同諸佛牟尼，能作諸利益， 離一切諸過。復次於嚩字， 行者依瑜伽，解作業儀式， 利益眾生故，內身救世者， 一切皆如是，心水湛盈滿， 潔白猶雪乳，當生決定意， 出於一切身，悉遍諸毛孔， 流注極清淨，從此內充溢， 遍滿於大地，以是悲愍水， 觀世苦眾生。諸有飲用者， 或復身所觸，一切皆決定， 得成就菩提。思惟在等引， 一切囉字門，周輪生焰光， 寂然而普照，瑜祇光外轉， 而遍一切處。利世隨樂欲， 行者起神通，上身囉字門， 嚩字臍輪中，出火而降雨， 俱時而應現。地獄極寒苦， 囉字能消除，嚩字蠲熾然， 住真言法故。囉字為下身， 訶字為幖幟，作業速成就， 救重罪眾生，住大因陀羅， 作水龍事業，一切攝除等， 真言者勿疑。風遍一切處， 一切悉開壞，此種種雜類， 各各眾事業，色漫茶羅中， 依法而作之。觸心而念持， 逮得意根淨，輕舉習經行， 中誦獲神足。宴坐觀阿字， 想在於耳根，念持滿一月， 當得耳清淨。」

> "If a practitioner on the path of mantra, A bodhisattva in training, Takes the syllable 'A' as their very self, Seeing inner and outer as equal, Abandons all worldly gains, Treating gravel and gold as the same, Stays far from all wrongdoing, And from greed and anger alike, They will attain complete purity, Becoming like the Awakened One, Able to bring benefit to all, Free from every fault. Furthermore, regarding the syllable 'Va', The practitioner, through yoga, Understands the methods of action, To benefit living beings. The inner form of the World-Savior, All is thus: The mind's water becomes clear and full, Pure white like snow or milk. With unwavering resolve, It emerges from the entire body, Filling every pore, Flowing with utmost purity. From within, it overflows, Spreading across the earth. With this water of compassion, They regard the suffering beings of the world. All who drink or are touched by it, Will certainly attain awakening. In meditative absorption, contemplate All gates of the syllable 'Ra'. A wheel of blazing light revolves, Serenely shining everywhere. The yogic light turns outward, Pervading all places. For the benefit of the world, as desired, The practitioner manifests spiritual powers. The syllable 'Ra' in the upper body, The syllable 'Va' in the navel wheel, Produce fire and send down rain, Appearing simultaneously. The extreme cold suffering of hell, The syllable 'Ra' can dispel. The syllable 'Va' removes scorching heat, Through abiding in the mantra method. The syllable 'Ra' as the lower body, The syllable 'Ha' as its mark, Swiftly accomplishes actions, Saving beings burdened by heavy karma. Abiding in the great Indra, Performing the work of the water-dragon, All gathering and removing— The mantra practitioner should not doubt. Wind pervades everywhere, Shattering all obstructions. These various diverse kinds, Each with their many tasks, Are performed in the colored mandala, According to the method. Touching the mind while reciting, One attains purity of the mental faculty. Walking lightly in practice, Reciting in between, one gains spiritual feet. Sitting peacefully, visualize the syllable 'A', Holding it in the ear's awareness. Recite with mindfulness for a full month, And you will attain purity of hearing."

「祕密主！如是等意生悉地句，祕密主！觀此無有形色種種雜類眾行生，於思念頃纔轉誦之，能作如是一切善業種子。復次祕密主！如來無所不作，於真言門修行諸菩薩同於影像，隨順一切處、隨順一切真言心悉住其前，令諸有情咸得歡喜，皆由如來無分別意離諸境界。」而說偈言：

> Secret Keeper! These are the phrases of the Siddhi born from intention. Secret Keeper! Observe this—without form, color, or the various mixed types of arising actions—and in the space of a single thought, merely reciting it can plant the seeds of all virtuous deeds. Furthermore, Secret Keeper! The Tathagata leaves nothing undone. Within the gate of mantras, all bodhisattvas who practice are like reflections, conforming to every place, conforming to every mantra-heart, abiding before them, causing all sentient beings to attain joy. All this arises from the Tathagata’s non-discriminating mind, free from all realms. And he spoke this verse:

「無時方造作， 離於法非法，能授悉地句， 真言行發生，是故一切智， 如來悉地果，最為尊勝句， 應當作成就。」

> "Without time or direction in creation, Beyond what is lawful or unlawful, It bestows the words of accomplishment, From which true words arise. Thus, all wisdom, The fruit of the Tathagata's accomplishment, Is the most honored and supreme phrase, And should be realized."