大乘本生心地觀經成佛品第十二
爾時薄伽梵，能善安住清淨法界，三世平等無始無終，不動凝然常無斷盡，大智光明普照世界，善巧方便變現神通，化十方土靡不周遍，是薄伽梵，告文殊師利菩薩摩訶薩言：「瑜伽行者觀月輪已，應觀三種大祕密法。云何為三？一者心祕密，二者語祕密，三者身祕密。云何名為心祕密法？瑜伽行者，觀滿月中出生金色五鈷金剛，光明煥然猶如鎔金，放於無數大白光明，以是觀察名心祕密。云何名為語言祕密？
At that time, the Bhagavan, perfectly abiding in the pure Dharma Realm, equal across past, present, and future, without beginning or end, unmoving, serene, and eternally unceasing, with great wisdom light illuminating the world universally, through skillful means manifested spiritual powers, transforming the lands of the ten directions without exception. This Bhagavan addressed the Bodhisattva Mahasattva Manjushri, saying: "The yoga practitioner, having contemplated the moon disc, should then contemplate the three great secret methods. What are the three? First, the secret of mind. Second, the secret of speech. Third, the secret of body. What is called the secret method of mind? The yoga practitioner contemplates that from the full moon is born a golden, five-pronged vajra, radiantly shining like molten gold, emitting countless great white lights. This contemplation is called the secret of mind. What is called the secret of speech?"
「唵(一)地室多(二合)(二)婆爾羅(二合)(三)
Om, Earth, Vajra.
「此陀羅尼具大威力，一切菩薩成佛真跡，是故名為語言祕密。云何名為身祕密法？於道場中端身正念，手結引導無上菩提最第一印，安置胸臆心月輪中。善男子！我當為汝說其印相，先以左右二大拇指，各入左右手掌之內，各以左右頭指中指及第四指，堅握拇指作於手拳，即是堅牢金剛拳印。次不改拳舒左頭指，直竪虛空，以其左拳著於心上，右拳小指堅握左拳頭指一節。次以右拳頭指之頭，即指右拳拇指一節，亦著心前，是名引導無上菩提第一智印，亦名能滅無明黑闇大光明印。以結此印加持力故，十方諸佛摩行者頂，受大菩提勝決定記，是大毘盧遮那如來無量福聚大妙智印。
This mantra possesses great power and contains the true path by which all bodhisattvas attain Buddhahood. Therefore, it is called the Secret of Speech.
What is called the Secret of Body Dharma? In the place of practice, with an upright body and correct mindfulness, one forms with the hands the foremost seal that guides toward unsurpassed enlightenment, and places it before the chest within the heart's moon disc.
Good man, I shall now describe the form of this seal for you. First, take both thumbs and tuck each into the palm of its respective hand. Then, with the index, middle, and ring fingers of each hand, firmly grasp the thumb to form a fist. This is the Firm Vajra Fist Seal.
Next, without changing the fist, extend the left index finger, pointing it straight upward. Place the left fist over the heart. With the little finger of the right fist, firmly grasp the first joint of the left index finger.
Then, with the tip of the right index finger, point to the first joint of the right thumb, also placing it before the heart. This is called the First Wisdom Seal that Guides to Unsurpassed Enlightenment, also named the Great Light Seal that Destroys the Darkness of Ignorance.
By the power of forming and blessing with this seal, all buddhas of the ten directions will touch the practitioner's head and bestow the supreme prediction of attaining great enlightenment. This is the Great Wonderful Wisdom Seal of the Tathagata Mahavairocana, which gathers immeasurable merit.
「爾時，行者結此印已，即作此觀：『一切有情共結此印，持念真言，十方世界無三惡道、八難苦果，同受第一清淨法樂。我今首上有大寶冠，其天冠中五佛如來結跏趺坐，我是毘盧遮那如來，圓滿具足三十二相、八十種好，放大光明照十方界，利益安樂一切眾生。』如是觀察，名入毘盧遮那如來最勝三昧。譬如有人悟迦盧羅微妙觀門，自作是觀：我身即是金翅鳥王，心意語言亦復如是。以此觀力能消毒藥，一切惡毒不能為害。凡夫行者亦復如是，作降伏坐身不動搖，手結智印，密念真言，入此觀時能滅三毒，消除業障增長福智，世出世願速得圓滿，八萬四千諸煩惱障不能現起，恒河沙等所知重障漸漸消滅，無漏大智能斷金剛般若波羅蜜現前圓滿，速得阿耨多羅三藐三菩提。」
At that moment, after forming this mudra, the practitioner should contemplate thus: "All sentient beings join in forming this mudra, reciting the true mantra. Throughout the ten directions, there are no three evil realms or eight misfortunes of suffering. Together, we partake in the supreme bliss of the pure Dharma. Upon my head rests a great jeweled crown, within which the Five Tathagatas sit in full lotus posture. I am Vairocana Tathagata, perfectly endowed with the thirty-two marks and eighty excellent characteristics, radiating great light that illuminates all realms in the ten directions, benefiting and bringing peace and joy to all beings."
Such contemplation is called entering the supreme samadhi of Vairocana Tathagata. It is like a person who awakens to the subtle contemplation of Garuda and thinks: "My body is the Golden-Winged Bird King; my mind, intentions, and speech are likewise." Through the power of this contemplation, one can neutralize poisons—all harmful toxins cannot cause injury. Similarly, an ordinary practitioner sits in a subjugation posture, unmoving in body, hands forming the wisdom mudra, silently reciting the true mantra. Upon entering this contemplation, one can eradicate the three poisons, eliminate karmic obstacles, and increase merit and wisdom. Worldly and transcendental aspirations are swiftly fulfilled; the eighty-four thousand afflictive hindrances cannot arise; heavy obstacles as numerous as the sands of the Ganges River gradually dissolve. The unconditioned great wisdom that cuts like a diamond—the perfection of prajna paramita—manifests fully and completely, swiftly leading to the attainment of anuttara-samyak-sambodhi.
爾時，文殊師利菩薩白佛言：「希有世尊！希有善逝！如來出世過優曇華，假使出世說是法難，如是心地三種祕密無上法輪，實能利樂一切眾生，入如來地及菩薩地真實正路，若有眾生不惜身命修行此法，速證菩提。」
At that time, Manjushri Bodhisattva addressed the Buddha, saying: "Rare indeed, World-Honored One! Rare indeed, Sugata! The appearance of a Tathagata in the world is rarer than the blooming of an udumbara flower. Even if one appears, it is difficult to teach this Dharma. Such a threefold secret supreme Dharma-wheel of the mind-ground truly benefits and brings joy to all beings, leading them onto the true path to the Tathagata's stage and the bodhisattva's stage. If there are beings who, without sparing their bodies or lives, practice this Dharma, they will swiftly realize Enlightenment."
爾時，佛告文殊師利菩薩言：「若有善男子、善女人，欲得修習三種祕密成佛妙門，早獲如來功德身者，當著菩薩三十二種大金剛甲，修此妙觀，必證如來清淨法身。云何名為三十二甲？一者於無量劫為眾生故不厭生死受苦大甲。二者誓度無量有情乃至螻蟻不捨大甲。三者覺悟眾生生死長夢安置三種祕密大甲。四者擁護佛法於一切時猶如響應護法大甲。五者永滅能起有無二見一切煩惱金剛大甲。六者頭目髓腦妻子珍寶有來求者能捨大甲。七者家中所受一切樂具永不貪著能施大甲。八者能持菩薩三聚淨戒終不捨離頭陀大甲。九者著忍辱衣遇諸違緣毀罵鞭打不報大甲。十者教化所有一切緣覺聲聞令趣一乘迴心大甲。十一者譬如大風晝夜不歇度諸有情精進大甲。十二者身心寂靜口無過犯修行解脫三昧大甲。十三者生死涅槃無有二見饒益眾生平等大甲。十四者無緣大慈利益群品恒無厭捨與樂大甲。十五者無礙大悲救攝一切無有限量拔苦大甲。十六者於諸眾生無有怨結恒作饒益大喜大甲。十七者雖行苦行不憚劬勞恒無退轉大捨大甲。十八者有苦眾生來菩薩所代彼受苦不厭大甲。十九者如觀掌中阿摩勒果如是能見解脫大甲。二十者見五蘊身如旃陀羅損害善事無著大甲。二十一者見十二入如空聚落常懷恐怖厭捨大甲。二十二者見十八界猶如幻化無有真實大智大甲。二十三者見一切法同於法界不見眾相證真大甲。二十四者掩佗人惡不藏己過厭離三界出世大甲。二十五者如大醫王應病與藥菩薩隨宜演化大甲。二十六者見彼三乘體本不異究竟迴心歸一大甲。二十七者紹三寶種使不斷絕轉妙法輪度人大甲。二十八者佛於眾生有大恩德為報佛恩修道大甲。二十九者觀一切法本性空寂不生不滅無垢大甲。三十者悟無生忍得陀羅尼樂說辯才無礙大甲。三十一者廣化有情坐菩提樹令證佛果一味大甲。三十二者一剎那心般若相應悟三世法無餘大甲，是名菩薩摩訶薩三十二種金剛大甲。
At that time, the Buddha addressed the Bodhisattva Manjushri, saying: "If there are good men and good women who wish to cultivate and practice the three secret, wondrous gates to Buddhahood, and to swiftly attain the meritorious body of the Tathagata, they should don the thirty-two great adamantine armors of the bodhisattva and cultivate this wondrous contemplation. They will certainly realize the pure Dharma-body of the Tathagata.
What are these thirty-two armors called?
1. The great armor of not wearying of birth and death, enduring suffering for the sake of sentient beings throughout immeasurable kalpas. 2. The great armor of vowing to liberate immeasurable sentient beings, down to the ants and insects, never abandoning them. 3. The great armor of awakening sentient beings from the long dream of birth and death, establishing them in the three secret teachings. 4. The great armor of protecting the Dharma, responding like an echo at all times. 5. The great adamantine armor of forever extinguishing all afflictions that give rise to the two views of existence and non-existence. 6. The great armor of being able to give away one's head, eyes, marrow, brain, wife, children, and treasures when they are sought by others. 7. The great armor of being able to give, never clinging to any of the pleasures and comforts received in the household life. 8. The great armor of ascetic practice, able to uphold the bodhisattva's threefold pure precepts, never abandoning them. 9. The great armor of wearing the robe of patience, not retaliating when encountering adverse conditions, slander, or beatings. 10. The great armor of turning the mind, teaching and guiding all pratyekabuddhas and shravakas, causing them to turn toward the One Vehicle. 11. The great armor of diligence, like a great wind that never ceases day or night, ferrying sentient beings across. 12. The great armor of samadhi, practicing liberation with body and mind tranquil, and speech free from transgression. 13. The great armor of equality, benefiting sentient beings without dualistic views of samsara and nirvana. 14. The great armor of giving joy, practicing unconditional great compassion, benefiting all beings, constant and never wearying or abandoning. 15. The great armor of removing suffering, practicing unobstructed great compassion, rescuing and gathering all beings without limit. 16. The great armor of great joy, harboring no enmity toward any sentient beings, constantly working to benefit them. 17. The great armor of great equanimity, though practicing austerities, never fearing toil, constant and never regressing. 18. The great armor of not wearying, when suffering beings come to the bodhisattva, taking their suffering upon oneself. 19. The great armor of liberation, able to see it as clearly as an amala fruit in the palm of one's hand. 20. The great armor of non-attachment, seeing the five aggregates body as an outcaste, harming good deeds. 21. The great armor of aversion and renunciation, seeing the twelve sense fields as an empty village, constantly harboring terror. 22. The great armor of great wisdom, seeing the eighteen elements as like an illusion, having no reality. 23. The great armor of realizing truth, seeing all dharmas as identical to the Dharma-realm, not perceiving any characteristics. 24. The great armor of transcending the world, covering others' faults, not concealing one's own errors, wearying of and leaving the three realms. 25. The great armor of skillful transformation, like a great physician prescribing medicine according to the illness, the bodhisattva teaches according to what is fitting. 26. The great armor of returning to unity, seeing that the essence of the three vehicles is originally not different, ultimately turning the mind back to the One. 27. The great armor of turning the wondrous Dharma-wheel and liberating people, continuing the lineage of the Three Jewels so it is never cut off. 28. The great armor of cultivating the path, because the Buddha has great kindness and virtue toward sentient beings, to repay the Buddha's kindness. 29. The great armor of stainlessness, contemplating all dharmas as inherently empty and still, neither arising nor ceasing. 30. The great armor of unobstructed eloquence, realizing the patient acceptance of non-arising, attaining dharanis, and the joy of speaking. 31. The great armor of one taste, widely transforming sentient beings, having them sit at the bodhi tree and realize the fruit of Buddhahood. 32. The great armor of comprehending the dharmas of the three times without remainder, in a single instant of mind corresponding with prajna.
These are called the thirty-two great adamantine armors of the bodhisattva-mahasattva."
「文殊師利菩薩！若有善男子、善女人身被如是金剛甲冑，當勤修習三種祕密，於現世中具大福智，速證無上正等菩提。」
Manjushri Bodhisattva! If there is a virtuous man or woman who dons this diamond armor, they should diligently cultivate the three secret practices. In this very life, they will possess great merit and wisdom, swiftly attaining supreme, perfect enlightenment.
爾時，大聖文殊師利菩薩摩訶薩及諸大眾，聞佛所說三種祕密心地妙法，及三十二金剛甲冑一切菩薩所應學處，各脫無價瓔珞寶衣，供養毘盧遮那如來及十方尊，而讚佛言：「善哉，善哉！佛、薄伽梵，演說無邊菩薩行願，利益安樂一切眾生，捨凡夫身使入佛地。今者我等海會大眾，為報佛恩不惜身命，為諸眾生遍諸佛土，分別演說此微妙法，受持讀誦書寫流布令不斷絕。唯願如來！遙垂護念。」
At that time, the great sage Manjushri Bodhisattva Mahasattva, along with the entire assembly, having heard the Buddha expound the three secret, wondrous methods of the mind-ground and the thirty-two sets of diamond armor—all that a bodhisattva should learn—each removed their priceless jeweled robes and ornaments, making offerings to Vairocana Tathagata and all the honored ones of the ten directions, and praised the Buddha, saying:
"Excellent, excellent! O Buddha, O Bhagavan, you have expounded the boundless practices and vows of a bodhisattva, bringing benefit, peace, and joy to all beings, enabling them to abandon ordinary existence and enter the Buddha's realm. Now, we in this great ocean-like assembly, to repay the Buddha's kindness, will not spare our lives. For the sake of all beings, throughout all Buddha-lands, we shall explain, differentiate, and proclaim this subtle and profound Dharma. We shall uphold, recite, copy, and spread it, ensuring it never ceases. We only pray that the Tathagata, from afar, will watch over and protect us."
爾時，大會聞此妙法得大饒益，不可稱計無數菩薩，各得證悟不退轉位；一切人天皆獲勝利，乃至五趣一切有情，斷諸重障得無量樂，悉皆當得阿耨多羅三藐三菩提。