蘇磨呼童子請問經伴侶分第一卷上
Sūtra of the Youth Sumukha's Inquiry: Companion Section, First Volume, Part One
爾時，執金剛菩薩大藥叉將，威勝千日，一心而住。時大悲者蘇磨呼童子從坐而起，虔誠頂禮執金剛菩薩足已，欲問諸明主及真言等成就法故，作如是言：「我見世間求真言者，節食持誦，專心勤苦，如是修行仍不成就。唯願尊者，分別解說不成就因緣。尊者威德如盛日光，所演真言能破諸闇，復能衛護及滅諸罪，云何修因不復獲果？
At that time, the Vajra-wielding Bodhisattva, the great yakṣa general, whose majesty surpassed a thousand suns, abided with single-pointed concentration. Then the compassionate youth Sumahu rose from his seat, reverently bowed his head at the feet of the Vajra-wielding Bodhisattva, and, wishing to inquire about the methods for accomplishing the vidyādharas and mantras, spoke thus: "I see in the world those who seek mantras, who restrict food, practice recitation, and diligently strive with focused minds. Yet even with such practice, they fail to attain accomplishment. I beseech you, Noble One, to explain in detail the causes and conditions for this lack of accomplishment. Your power and virtue are like the blazing sun; the mantras you expound can dispel all darkness, protect beings, and extinguish all transgressions. How is it that, cultivating the cause, they do not obtain the fruit?"
「所求真言上中下品種種悉地假使具修，亦不成就。若以依法不成就者，便棄真言而順無明。佛說以惠獲得寂滅，以癡覆惠不可療治。若說真言不獲成就，亦如覆惠無可治者。唯願尊者，以大悲故，敷演真言，救脫眾生。彼若念誦兼作護吽摩，云何明主不與成就？為法不具，為無力耶？為由時節，為有罪耶？為真言有加減耶？為供養法不具足耶？願為眾生分別解說。」
"Even if one diligently cultivates the various mundane and supramundane accomplishments sought through the mantras, they may still fail to attain success. If one, following the proper method yet failing to achieve results, then abandons the mantras and submits to ignorance, the Buddha has taught that wisdom attains nirvana, but when wisdom is obscured by delusion, it cannot be cured. To claim that mantras do not bring accomplishment is like covering wisdom—there is no remedy. I beseech you, O Venerable One, out of great compassion, to expound the mantras and deliver sentient beings. If practitioners recite the mantras and also perform the protective ritual of Hūṃ, why would the mantra-deity not grant accomplishment? Is it due to incomplete practice? Lack of capacity? Unfavorable timing? The presence of transgressions? Alterations in the mantra? Or incomplete offerings? I pray that you will explain and elucidate this for the sake of all beings."
時執金剛菩薩大藥叉將，當聞妙膊如是問已，須臾閉目而思惟，即轉手執妙拔折羅，悅目告視，作如是言：「奇哉！愍念諸眾生類，由如月光普照世間。緣汝此心極清淨故，已超一切諸大菩薩。菩提薩埵不求己樂，利有情故，能忍大苦，是故菩薩見眾生苦，菩薩亦苦，見眾生樂，菩薩亦樂。我知汝心終不為己，利眾生故，發如是問。是故須臾一心思惟，吾當為汝分別解說妙真言法。汝當諦聽。
Then the Vajra-holding Bodhisattva, the great yaksha general, having heard such questioning from Miaobo, momentarily closed his eyes in contemplation. He then turned his hand, grasping the wondrous vajra, and with joyful gaze looked upon him, speaking thus: "Marvelous! Your compassion for all classes of sentient beings is like moonlight universally illuminating the world. Because your heart is exceedingly pure, you have already surpassed all great bodhisattvas. Bodhisattvas do not seek their own pleasure; for the benefit of sentient beings they are able to endure great suffering. Therefore, when bodhisattvas see the suffering of beings, they too suffer; when they see the happiness of beings, they too rejoice. I know your heart is ultimately not for yourself, but for the benefit of beings that you have asked such questions. Therefore, after a moment of single-minded contemplation, I shall now explain to you separately the wondrous dharma of true mantras. Listen attentively."
「若有持誦我真言法，應如是作：先於諸佛深起恭敬，次發無上大菩提心，遠離貪瞋癡憍慢等。復於三寶兢懷珍重，亦應虔誠深恭敬我及以遵崇大金剛部，當須遠離殺、盜、邪婬、忘言、綺語、惡口、兩舌，亦不飲酒及以食肉。若有眾生行邪見者，以身口意雖作善業，以邪見故，變為不善，得雜染果。譬如營田依時節作，種子若燋，終不生芽。愚癡邪見亦復如是，假使行善，終不獲果。是故應當遠離邪見，恒依正見而不動搖，常須修行十善法者，增長甚深微妙之法。若有天龍阿修羅等，及食血肉諸鬼等類，遊行世間損害有情，惱持誦者令心散亂，見修行我妙真言者，彼等自懷恐怖之心，此法與彼極相違故。惱修行者令使退心，欲令彼等不令損者，應須入此大三昧耶漫荼羅法。諸大聖眾及與諸天所居住處，是故名為大漫荼羅。亦復須入作諸事法妙漫荼羅，猶摧伏諸為障者使令調伏。是故慇懃如法入之，亦應須入最勝明主大漫荼羅，亦應須入諸真言主大漫荼羅，不應斷。譬如車乘，若闕輪輞，假令善御，終不能進。戒無勝法亦復如是，縱使懃行，終不增長。
If one upholds and recites my true mantra method, it should be practiced thus: First, deeply generate reverence toward all Buddhas. Next, arouse the unsurpassed great bodhi mind, and distance oneself from greed, anger, delusion, arrogance, and the like. Furthermore, hold the Three Jewels in utmost esteem and value; one should also be devout, deeply revere me, and honor the great Vajra family. One must keep far from killing, stealing, sexual misconduct, false speech, frivolous talk, harsh speech, and divisive speech; one should also not consume intoxicants nor eat meat. If there are beings who practice wrong views, even if they perform good deeds with body, speech, and mind, due to wrong views, these become non-virtuous and yield mixed, impure results. It is like farming according to the season: if the seeds are scorched, they will never sprout. Foolish, wrong views are likewise; even if one practices good, one will never attain the fruit. Therefore, one should distance oneself from wrong views, constantly rely on right view without wavering, and always practice the ten virtuous actions, thereby increasing the profound and subtle Dharma. If there are devas, nāgas, asuras, and the like, or flesh-eating spirits and other kinds, who roam the world harming sentient beings, disturbing the reciter and causing their mind to scatter—when they see one practicing my wondrous true mantra, they themselves will harbor a mind of terror, for this Dharma is utterly incompatible with them. Those who disturb practitioners, causing them to regress in mind, wishing to prevent such harm, should enter this great samaya maṇḍala method. The abodes of the great holy assemblies and of the devas are therefore called the great maṇḍala. One must also enter the wondrous maṇḍala for performing various ritual actions, which subdues and tames all obstructors. Therefore, diligently enter it according to the method. One should also enter the most victorious luminous lord’s great maṇḍala, and should enter the great maṇḍala of all mantra lords, without interruption. It is like a chariot: if it lacks wheels or rims, even with a skilled driver, it cannot advance. Precepts without supreme Dharma are likewise; even if diligently practiced, they will never increase.
「求成就者，又須勝伴。然彼伴侶須具惠，淨潔端嚴族姓家生，依法勇健調伏諸根，愛語樂捨，具大慈悲，能忍飢渴及諸苦惱，不歸餘天并及供養，聰明善巧常懷恩義，於三寶處深心恭敬。如是德行具莊嚴者，於此之時甚難值遇，若具善根有德行者，應求如是伴。
Those who seek accomplishment must have excellent companions. Yet such companions must possess wisdom, be born of pure and dignified families, be courageous and disciplined in accordance with the Dharma, having subdued their senses, speaking kindly, delighting in generosity, endowed with great compassion, able to endure hunger, thirst, and all hardships, not resorting to other deities or making offerings to them, intelligent and skillful, ever mindful of kindness and righteousness, and deeply reverent toward the Three Jewels. Such virtuous qualities, so adorned, are exceedingly rare to encounter at this time. If one possesses wholesome roots and virtuous conduct, one should seek such a companion.