The Great Enjoyment Vajra Non-Empty True Samaya Sutra
Translated by Chris Bogert
The Great Enjoyment Vajra Non-Empty True Samaya Sutra
Translated by Amoghavajra
Prajnaparamita Appearance of the True Principle chapter
Thus I1
have heard:
At one time the Bhagavan2
empowerment3
is the lord of the three realms6
sovereignty. He is able to make all the tathagata's seals of equally in various actions in the inexhaustible
realms of all sentient beings without remainder, completing all desired activities continually in the
three worlds at all times. These are the vajra activities of body speech and mind of Mahavairocana
tathagata7
abiding in the desire realm royal palace of the paranirmitavasavartin heaven8
tathagata's always traveling there auspiciously give praise in admiration of the great mani jewel palace
that is proliferated within by a mix of hand bells and silken banner gently waving in the wind and
ringing, Pearl garlands and necklaces of precious stones the shape of a full moon etc.. and with these it
is decorated Together with as many as eighty million bodhisattvas, namely Vajrapani bodhisattva
mahasattva, Avalokitesvara bodhisattva mahasattva, Akasagarbha bodhisattva mahasattva, Vajrasandhi9
bodhisattva mahasattva, Manjushri bodhisattva mahasattva, Sacittotpada-dharmacakra-pravartin10
bodhisattva mahasattva, Gagamaganja11 bodhisattva mahasattva, Sarvamara-pramardin12 bodhisattva
mahasattva. Together with many other great bodhisattvas they respectfully circumambulated and he
explained the dharma, good in the beginning, middle and end thoroughly, the text and its meaning
skillfully, purely complete and purified. He spoke explaining all the dharma's purity verse gates.
He said: “The purity of marvelous pleasure verse is the bodhisattva stage13; The purity of the arrow of
desire verse is the bodhisattva stage14; The purity of contact verse is the bodhisattva stage15; The purity
1 The “I” in the esoteric writings is Vajrasattva
2 Lord, honored one.
3 Amoghavajra states this to be the ten suchnesses, the ten dharmakaya and the ten stages of the tathagatas. The five
pronged vajra having 5 on top and 5 on bottom.
4 Samaya has many meanings, but generally it means vow.
5 “All the tathagatas” throughout this text refers to the five buddhas of the Vajradhatu mandala.
6 Past, present, future
7 The Dharmakaya, the essence of enlightenment. In tantra dharmakaya is given form to meditate upon. That form is
usually Mahavairocana or Samantabhadra. In Japanese Shingon it is Mahavairocana, who is usually the Dharmakaya in
Charya Tantra and Yoga Tantra texts. This particular text is said to be Yoga Tantra in practice.
8 Amoghavajra states this heaven is the place of bodhisattvas in the 6th bhumi.
9 I've seen this also translated as Vajramus.t.i
10 Arousal of Mental Transformation to Turn the Wheel of the Dharma
11 Empty Treasury
12 Destroyer of All Maras
13 M; The mundane aspect is the temporary bliss of fulfilled desires, but for the bodhisattva this represents the union of
compassion and wisdom. (the “M” is for the group of male verses, because they are represented by male bodhisattvas of
the wisdom gate, wisdom being engendered male.)
14 M; From the mundane perspective it is desire for the opposite sex, the bodhisattva has transformed this into the great
desire, the aspiration for enlightenment, and thus to help all sentient beings.
15 M; Mundane sense is sexual contact, for the bodhisattva it is the embracing of all sentient beings, and skillful means to
samaya4
wisdom, obtained all the tathagata's5
, having extraordinarily accomplished all the tathagata's vajra
. He realized the omniscience of all the tathagatas, the yoga of
jewel crown consecration. By that means
. All the
of the bond of love verse is the bodhisattva stage16; The purity of all omniscient lords verse is the
bodhisattva stage17; The purity of Seeing verse is the bodhisattva stage18; The purity of pleasure verse is
the bodhisattva stage19; The purity of love verse is the bodhisattva stage20; The purity of pride verse is
the bodhisattva stage21; The purity of adornment verse is the bodhisattva stage22; The purity of mental
abundance verse is the bodhisattva stage23; The purity of luminous light verse is the bodhisattva stage24;
The purity of bodily bliss verse is the bodhisattva stage25; The purity of form verse is the bodhisattva
stage26; The purity of voice verse is the bodhisattva stage
stage28; The purity of taste verse is the bodhisattva stage
dharmas are pure, therefore the prajnaparamita30 is pure. Vajrapani! If there are those that hear the pure
arising verse of the wisdom of the appearance of the true principle until they reach the site of
enlightenment, all the hindrances of obscurations, afflictive hindrances, dharma obstructions, and
hindrances of karma, even the established vast accumulation (of bad karma) will not make you fall into
the hells or other bad migrations. Established grave crimes will be annihilated without difficulty. If you
are able to uphold and daily recite it with mental focus, then in this present life you can realize all the
dharmas equality in vajra samadhi, in all the dharmas you can obtain omniscience, sensing uncountable
pleasures and happiness, by means of the sixteen great bodhisattvas manifestation, to attain the
tathagata and the vajradhara stage.”31
Then the Bhagavan, realizer of all the tathagata's mahayana samayas, all of the mandala's vajra-holding
superior being, who within the three worlds tames and subdues without remainder all goal
accomplishments, Vajrapani bodhisattva mahasattva. Desiring heavily to clearly disclose these things
therefore with a bright happy subtle smile, with his left hand making the vajra pride mudra32, his right
hand holding and throwing the original great vajra, bravely progressing with power he explained the
great bliss vajra non-empty samaya mind:
漡33
At that time the Bhagavan Vairocana tathagata, again explained the nature of all tathagatas methods of
guide them to the stage of Buddhahood.
16 M; You get the idea in the mundane sense, for a bodhisattva it is the binding to sentient beings out of compassion and to
not abandon them to suffer.
17 M; Mundane sense as pride is transformed by the bodhisattva into complete sovereignty in the mundane and
supramundane.
18 F; Mundane sense is seeing and desiring; bodhisattva sense is seeing the true nature of great bliss.
19 F; This is the mundane pleasure of touch transformed into love and proection towards all sentient beings.
20 F; Mundane love, transformed into love which resolves to save all sentient beings.
21 F; This relates directly to the male verse mentioned above.
22 O; Mundane adornment transformed to the offering of flowers, which is likened to spiritual awakening to benefit
sentient beings. (The “O” shows the group of verses related to offerings.)
23 O; Mundane mental abundance is transformed into the offering of incense, which is likened to enriching the mind.
24 O; Mundane light is transformed into the offering of lamp, which removes darkness to reveal immediate enlightenment.
25 O; Mundane bodily bliss is transformed into the offering of unguents, which is bodily and mental ease with the
extinction of passions.
26 S; Mundane form, for a bodhisattva is seeing all objects as pure. (verses on the senses)
27 S; Mundane voice/sound, for a bodhisattva is hearing all sounds as pure.
28 S; Mundane smell, for a bodhisattva is the purity of all smells.
29 S; Mundane taste, for a bodhisattva the purity of all tastes.
30 Perfection of wisdom.
31 This section is stating that all things are they are, are in the enlightened state, showing non-duality. When this is realized
these mundane things become, as noted above, parts of the bodhisattva stage. It also is the layout for a mandala.
32 This mudra is made by forming a fist with the tip of the index finger and the thumb touching.
33 Huṃ – the seed-syllable for enlightenment.
27; The purity of smell verse is the bodhisattva
29; Why is that so? The intrinsic nature of all
stilling the mind, giving rise to complete enlightenment, the wisdom of appearance of the true principle
,he said, ”Vajra equality is complete enlightenment because great enlightenment is vajra solidity34; The
equality of goals is complete enlightenment, because great enlightenment is the one goal's benefit35;
Dharma equality is complete enlightenment, because great enlightenment is original purity36; All
activities are equally complete enlightenment, because great enlightenment is all discriminations non-
discrimination nature37. Vajrapani! If there are those who hear these four arising dharmas, reads and
uphold them, even if there occurs uncoutable grave crimes, certainly they will transcend all negative
rebirths up to sitting immediately in the site of enlightenment rapidly being assured of attaining
unsurpassed correct enlightenment.“
Then the Bhagavan like that finished the explanation, desiring heavily to clearly disclose that for this
reason with a bright happy subtle smile, holding the wisdom fist mudra38, he explained all the dharmas
self-nature of equality mind:
嫙39
Then Sarva-dusta-vinaya Shakyamuni tathagata, again explained all the dharma's equality, the supreme
conquest arising wisdom of appearance of the true principle. He said,”Desire is without the nature of
conceptual proliferation therefore, hatred is without the nature of conceptual proliferation; hatred is
without the nature of conceptual proliferation therefore, delusion is without the nature of conceptual
proliferation; delusion is without the nature of conceptual proliferation therefore, all dharmas are
without the nature of conceptual proliferation; All dharmas are without the nature of conceptual
proliferation therefore, you should know the perfection of wisdom is without the nature of conceptual
proliferation. Vajrapani! If there are those who hear this appearance of the true principle, uphold to read
and recite it, even if it is established that they have harmed all sentient beings in the three worlds, will
not fall into bad migration, causing them to be tamed and subdued therefore, they quickly realize
peerless correct perfect enlightenment.”40
Then Vajrapani the great bodhisattva, desiring heavily to clearly disclose this, for this reason, he held
the Trailokya mudra41, with his lotus flower face he subtly smiled and knitting his eyebrows with an
ardent look with sharp teeth, manifest the body of abiding in the characteristics of one that subdues by
force, explained the Vajrahūṃkara mind:
34 Amoghavajra relates this to alaya-vijnana, the store consciousness and the purifying of consciousness at the most basic,
subtle level: Through the Tathagatas' pure alaya in the yoga of the Wisdom of the Great Mirror, one attains to the
hard/compact samadhi without defilements, able to purify the subtle passions at the stage of beginningless ignorance.
35 The key point here is that manas in its purified state, being free from the divisive and defiling notion of separate ego,
becomes capable of forming the basis for unbiased love towards sentient beings, and is thus devoid of prejudiced
preferences and capable of bestowing benefits freely and equally. Wisdom of Equality
36 The Tathagatas' pure mental function gives the yoga of the wonderful wisdom of discriminating in contemplation, and
the attainment of the purity of the original nature of all dharma, and makes the Bodhisattvas capable of turning the
unsurpassed wheel of the Teaching in the pure and wonderful land of the Buddhas.
37through the Tathagatas' taintless five sense consciousnesse,it furnishes the yoga of the Wisdom of Action and manifests
the transformation of the three functions;in the pure and wonderful land of the Buddhas or the tainted mundane world, he
abides naturally and without discriminations, performing the deeds of Buddhas and of sentient beings.
38 如来拳印 This mudra is created by the left hand creating a fist with the index finger straight and the thumb tucked in,
the index finger is held by the right hand with the tips of the thumb and index finger touching the held left index finger.
39 aḥ: The mantra/seed syllable containing the four wisdoms noted above.
40 This section deals with overcoming the three poisons, desire/greed, hatred/anger, and delusion/ignorance. They are
transformed into Great desire, great wrath etc... Great Desire is the resolve to save innumerable sentient beings, Great
Wrath is the resolve to subdue and gather sentient beings, set in their ways and difficult to transform...
41 Subduer of the three worlds mudra. Cross your arms palms down linking your pinkies, holding your middle and ring
finger to your palms with your thumbs and extending your index fingers slightly bent.
漡
Then the Bhagavan Svabhavasuddha Tathagata, again explained all the dharmas equality
Avalokitesvara wisdom seal that gives rise to the wisdom of appearance of the true principle. He said,
”All mundane desires are pure therefore, then all hatred is pure. All mundane impurity is pure,
therefore, than all sins are pure. All mundane dharmas are pure therefore, then all sentient beings are
pure. All mundane wisdom is pure therefore, then the perfection of wisdom is pure. Vajrapani! If there
are those that hear this appearance of the true principle, uphold and recite it, suppose they abide in all
desires, yet like a lotus flower is unaffected by all external defilement or impurities42, they will quickly
realize unsurpassed perfect enlightenment.”
Then the Bhagavan Avalokitesvara the great bodhisattva, desiring heavily to clearly disclose for this
reason with a bright happy subtle smile, creating the power to open the lotus flower, he contemplated
that desire is undefiled, and explained all beings various forms mind:
猭43
Then the Bhagavan Sarvatraidatukadhipati Tathagata again explained all the tathagatas water
consecration wisdom storehouse, the wisdom of appearance of the true principle. He said, “By means
of the conferring of the water consecration, then you can obtain the stage of the three worlds dharma king; Because of the goal's benefit of conferring, you will obtain the fulfillment of all wishes. Because
of dharma conferring, you will obtain all complete dharmas; Because of the conferring of necessities,
you will obtain the enjoyments of all body, speech and mind.”
Then Ākāśagarbha the great bodhisattva desiring heavily to clearly disclose this for this reason, with a
bright happy subtle smile, with the vajra jewel garland around his head explained all the water
consecration samaya jewel mind44:
慞45
Then the Bhagavan Sasvata-sarvatathagata-jnana-mudra-praptasarvatathagata-mustidhara Tathagata,
again explained all the tathagata's wisdom seal empowerment of the wisdom of appearance of the true
principal. He said,”Holding all the tathagata's body seals, you become all the tathagata's bodies.
Holding all the tathagata's speech seals, you obtain all the tathagata's dharmas; Holding all the
tathagata's mind seals, you realize all the tathagata's samadhis. Holding all the tathagata's vajra seals,
you accomplish all the tathagata's body, speech and mind activities greatest siddhis. Vajrapani! If there
are those that hear this appearance of the true principal, uphold and recite this with mental focus, they
will obtain all omniscience, all knowledge, all activities, all accomplishments, obtain the vajra nature of
body, speech and mind, all siddhis, and quickly realize unsurpassed perfect enlightenment.”
Then the Bhagavan, desiring heavily to clearly disclose this, for this reason with a bright happy subtle
smile, holding the vajra fist great samaya mudra46, explained all the solid vajra seal siddhi samaya true
42 The lotus flower grows from the mud (impurity), but raises out of it and is pure.
43 hrīḥ: Is said to represent the attidute of shame for commiting bad acts, which are not extinguished and helps prevent
future unwholesome acts, and encourages posotive acts.
44 At this point form a mudra by placing your palms together with fingers interlocked, the thumbs side by side and the
index fingers touching at the tips and slightly bent.
45 trāṃ
46 Hold both hands at chest level crossing right over left. Both hands form fists with the thumbs tucked inside. The right
self mind:
脟47
Then the Bhagavan Sarvadharmaprapanca Tathagata48 again explained the revolving wheel of
characters wisdom of appearance of the true principal. He said,”All dharmas are empty, because they
are bound together with the lack self-nature; all dharmas are without characteristics, because they are
bound together with the absence of the nature of characteristics; all dharmas are without wishes,
because they are bound together with the nature of wishes; all dharmas are radiant, because the
perfection of wisdom is pure.”
Then Majushri the youthful one, desiring heavily to clearly disclose this for this reason with a bright
happy subtle smile, by means of his own sword swung and cut all the tathagatas, he then explained this
perfection of wisdom's greatest mind49:
焐50
Then the Bhagavan Sarvatathgata-cakrantargata Tathagata, again explained entering into the great
wheel wisdom of appearance of the true principal. He said, “ Enter the vajra equality, then you have
entered into all the tathagata's dharma wheel. Enter the equality of goals then you have entered all the
great bodhisattvas wheel. Enter all the equality of dharmas then you have entered the subtle dharma
wheel. Enter the equality of all actions, then you have entered all the activities wheel.
Then Sacittotpada-dharmacakra-pravartin the great Bodhisattva, desiring heavily to clearly disclose this
for this reason, with a bright happy subtle smile, rotating the vajra wheel, he explained all the vajra
samaya mind:
狫51
Then the Bhagavan Sarvapuja-vidhivistarabhajana Tathagata, again explained all the offerings greatest
arising wisdom of appearance of the true principal. He said, “Arouse bodhicitta then make extensive
offerings to all of the tathagatas. Rescue all sentient beings then this is making extensive offerings to all
the tathagatas. Uphold the marvelous canon then this is making extensive offerings to all the
tathagatas. The perfection of wisdom, uphold and recite it, write it and teach others to write it, think
upon it with meditative cultivation, and make various and sundy offerings to it, then this is making
extensive offerings to all of the tathagatas.
Then Gaganaganja the great bodhisattva, desiring to clearly disclose this for this reason with a bright
happy subtle smile explained all activities, the non-empty samaya all vajra mind:
hand on top is facing down and the left hand under is facing up.
47 aḥ
48 Another name for Manjushri
49 At this point your should form a mudra by holding both hands in front of you forming fists with the thumbs tucked in
and the index fingers tips pushing against the thumbs second joint.
50 aṃ
51 hūṃ
湡52
Then the Bhagavan Sarvavinaya-samartha Tathagata, again explained all the taming and subduing
wisdom storehouse, wisdom of appearance of the true principal. He said,”All sentient beings are equal,
therefore wrath is equal. All sentient beings have discipline, therefore wrath is discipline. All sentient beings have the dharma nature therefore, wrath has dharma nature. All sentient beings have vajra
nature therefore, wrath has vajra nature. Why is this so? All sentient beings are tamed and subdued,
then this is enlightenment.
Then Sarvamara-pramardin the great bodhisattva, desiring heavily to clearly disclose that for that
reason with a bright happy subtle smile with a vajra yaksa form, holding a vajra fang induced fear in all
the tathagatas, and explained the vajra wrathful great laugh mind:
有53
Then the Bhagavan Sarvadharma-samata-pratisthita Tathagata54 again explained all the dharmas
samaya's greatest arising is the wisdom of appearance of the true principal. He said, ”All is sameness
therefore, the perfection of wisdom is sameness. All is the nature of benefit therefore, the perfection of wisdom is the nature of benefit. All is the nature of dharma therefore, the perfection of wisdom is the
nature of dharma. All is the nature of action, therefore the perfection of wisdom is the nature of action.
Khow it to be thus.”
Then Vajrapani entered into all the tathagatas and bodhisattvas samaya empowerment samadhi and
explained the all non-empty samaya mind:
猲55
Then the Bhagavan tathagata56 again explained all sentient beings empowerment wisdom of appearance
of the true principal. He said, “All sentient beings have tathagata storehouse, because Samantabhadra bodhisattva is all of us; All sentient beings have vajra storehouse because of the vajra storehouse
consecration; All sentient beings have the marvelous dharma storehouse because they are able to
transform all words and speech; All sentient beings have karma storehouse because they are bound
together with that which makes and that which is made.”
Then the outer Vajra section, desiring to clearly disclose this for this reason, with a happy delighted
voice explained the vajra omniscient self truth mind:
注57
At that time all mother goddesses58 paid homage to the Buddha's feet, then offered the hook that
summons and brings in, to be able to kill (evil) and accomplish the samaya true mind:
52 oṃ
53 haḥ
54 Another name for Samantabhadra
55 hūṃ
56 Referring to Mahavairocana
57 tri
58 The cbeta version and sat db version differ here, in the sat db is says:七女母天, the seven mother goddesses.
芍59
At that time the three Madhukara deva brothers60 paid homage to the Buddha's feet, offering up the true
mind mantra:
渢61
At that time the four sister goddesses offered up the true mind mantra:
曳62
Then the Bhagavan Anantaparyatanistha Tathagata, desiring to empower this teaching causing it to
ultimately complete, therefore, again explained the equality of vajra arising wisdom of appearance of
the true principal. He said, “The perfection of wisdom is uncountable therefore, all the tathagatas are
uncountable; The perfection of wisdom is limitless therefore all tathagatas are limitless; All dharmas
are of one nature therefore, the perfection of wisdom is of one nature; All dharmas are ultimate
therefore the perfection of wisdom is ultimate. Vajrapani! If there are those that hear this apprearance of
the true principal, uphold and recite it and think on these things, his buddha and bodhisattva practices
all will become ultimate.
Then tathagata, the Bhagavan Vairocana who has obtained all the secret dharma essence non-
conceptual elaboration, again explained the greatest with no beginning middle or end, the great bliss
vajra non-empty samaya vajra dharma essence wisdom of appearance of the true principal. He said,
“Bodhisattva great beings have the great desire, the greatest accomplishment therefore, they obtain the
great bliss accomplishment; Bodhisattva great beings have great bliss the greatest accomplishment
therefore, then they obtain all the tathagata enlightenment the greatest accomplishment; Bodhisattva
great beings obtain all the tathagata's great enlightenment the greatest accomplishment therefore, they
then obtain all the tathagata breaking down of maras great power, the greatest accomplishment;
Bodhisattva great beings obtain all the tathagatas breaking down of maras great power the greatest
accomplishment therefore, they obtain the accomplishment of the lord who is everywhere in the three worlds; Bodhisattva great beings obtain the accomplishment of the lord who is everywhere in the three worlds, therefore they obtain the clear removal without remainder from the realms, all sentient beings,
while residing in the manifesting continuity, by means of their great zeal always in the place of birth
and death to save, possessing all benefit and peace of mind, the greatest ultimate full accomplishment.
Why is this so?
Bodhisattva the superior wise ones, up to the end of birth and death,
Always create benefits for sentient beings and do not enter nirvana.
Wisdom as well as skillful means, the wisdom to cross over, fully empowered.
All dharmas as well as all existent things, are all pure.
Desires subdue the mundane, therefore causing one to attain clear removal,
59 bhyo
60 Brahma, Narayana and Mahesvara
61 svā
62 haṃ
The highest level of material existence as well as bad migrations, they discipline to the last all existent
things.
Like a lotus' body, intrinsically pure, not affected by impure defilement.
The essence of all desires are also like this, unsullied they benefit all beings.
The great desire obtains purity, great peace of mind with riches to spare.
In the three worlds one obtains omniscience, and are able to create solid benefits.
Vajrapani! If there are those that hear this original wisdom of appearance of the true principal and daily
in the morning they recite or listens to it, they will obtain complete peace of mind and joy of the great
bliss vajra non-empty samaya ultimate siddhi, they will obtain in this life all the dharmas omniscience,
joy and peace. By means of the sixteen great bodhisattvas arising they obtain the tathagata's vajradhara
stage.
墁63
At that time all the tathagatas, as well as the vajra holding bodhisattva mahasattvas all gathered
together, desiring to cause this dharma not-empty and unobstructed to quickly be accomplished
therefore, all praised Vajrapani saying, “Excellent, excellent! Great being! Excellent Excellent! Great
peace of mind! Excellent excellent! Mahayana! Excellent excellent! Great wisdom!
You are able to expound this dharma teaching, the vajra sutra empowerment,
Holding this greatest king of teachings, all maras will be unable to ruin you.
You will obtain the greatest stage of the Buddhas and bodhisattvas, and all siddhis within a short time.”
All the tathagatas and bodhisattvas together like this finished the superior explanation, and everybody
was caused to grasp quickly this accomplishment, then all were overjoyed to have received the teaching
and put it into practice.
Great Bliss Vajra Non-empty True Samaya Sutra
No. 243
大樂金剛不空真實三麼耶經
開府儀同三司特進試鴻臚卿肅國公食邑三千 賜紫贈司空謚大正監號大廣智大興善寺三藏沙門 戶
不空奉 詔譯
般若波羅蜜多理趣品
如是我聞：
一時薄伽梵，成就殊勝一切如來金剛加持三麼耶智，已得一切如來灌頂寶冠，為三界主，已證一
切如來一切智智，瑜伽自在，能作一切如來一切印平等種種事業，於無盡無餘一切眾生界，一切
意願作業皆悉圓滿，常恒三世一切時，身語意業金剛大毘盧遮那如來。在於欲界他化自在天王宮
中，一切如來常所遊處，吉祥稱歎大摩尼殿，種種間錯鈴鐸繒幡微風搖擊，珠鬘瓔珞半滿月等而
為莊嚴。與八十俱胝菩薩眾俱，所謂：金剛手菩薩摩訶薩、觀自在菩薩摩訶薩、虛空藏菩薩摩訶薩、
金剛拳菩薩摩訶薩、文殊師利菩薩摩訶薩、纔發心轉法輪菩薩摩訶薩、虛空庫菩薩摩訶薩、摧一
切魔菩薩摩訶薩。與如是等大菩薩眾，恭敬圍遶而為 法。初中後善，文義巧妙，純一圓滿清淨潔 說
白， 一切法清淨句門。 說
所謂：「妙適清淨句是菩薩位；欲箭清淨句是菩薩位；觸清淨句是菩薩位；愛縛清淨句是菩薩位；一
切自在主清淨句是菩薩位；見清淨句是菩薩位；適悅清淨句是菩薩位；愛清淨句是菩薩位；慢清淨
句是菩薩位；莊嚴清淨句是菩薩位；意滋澤清淨句是菩薩位；光明清淨句是菩薩位；身樂清淨句是
菩薩位；色清淨句是菩薩位；聲清淨句是菩薩位；香清淨句是菩薩位；味清淨句是菩薩位。何以
故？一切法自性清淨故，般若波羅蜜多清淨。金剛手！若有聞此清淨出生句般若理趣，乃至菩提
道場，一切蓋障及煩惱障、法障、業障，設廣積集，必不墮於地獄等趣。設作重罪，銷滅不難。若能
受持，日日讀誦作意思惟，即於現生證一切法平等金剛三摩地，於一切法皆得自在，受於無量適
悅歡喜，以十六大菩薩生，獲得如來及執金剛位。」
時薄伽梵，一切如來大乘現證三麼耶一切曼荼羅持金剛勝薩埵，於三界中調伏無餘，一切義成就，
金剛手菩薩摩訶薩，為欲顯明此義故，熈怡微笑，左手作金剛慢印，右手搊擲本初大金剛，作勇進
勢， 大樂金剛不空三麼耶心： 說
「吽(引)」
爾時薄伽梵毘盧遮那如來，復 此一切如來寂靜法性現等覺出生般若理趣。所謂：「金剛平等現等 說
覺，以大菩提金剛堅固故；義平等現等覺，以大菩提一義利故；法平等現等覺，以大菩提自性清淨
故；一切業平等現等覺，以大菩提一切分別無分別性故。金剛手！若有聞此四出生法，讀誦受持，
設使現行無量重罪，必能超越一切惡趣，乃至當坐菩提道場，速能剋證無上正覺。」
時薄伽梵如是 已，欲重顯明此義故，熈怡微笑，持智拳印， 一切法自性平等心： 說 說
「惡(引、重呼)」
時調伏難調釋迦牟尼如來，復 一切法平等最勝出生般若理趣。所謂：「欲無戲論性故，瞋無戲論 說
性；瞋無戲論性故，癡無戲論性；癡無戲論性故，一切法無戲論性；一切法無戲論性故，應知般若波
羅蜜多無戲論性。金剛手！若有聞此理趣，受持讀誦，設害三界一切有情，不墮惡趣，為調伏故，
疾證無上正等菩提。」
時金剛手大菩薩，欲重顯明此義故，持降三世印，以蓮花面微笑而怒顰眉猛視，利牙出現，住降伏
立相， 此金剛吽迦 說 [口*邏]心：
「吽(短)」
時薄伽梵得自性清淨法性如來，復 一切法平等觀自在智印出生般若理趣。所謂：「世間一切欲清 說
淨故，即一切瞋清淨；世間一切垢清淨故，即一切罪清淨；世間一切法清淨故，即一切有情清淨；世
間一切智智清淨故，即般若波羅蜜多清淨。金剛手！若有聞此理趣，受持讀誦作意思惟，設住諸
欲猶如蓮花，不為客塵諸垢所染，疾證無上正等菩提。」
時薄伽梵觀自在大菩薩，欲重顯明此義故，熈怡微笑，作開敷蓮花勢，觀欲不染， 一切群生種種 說
色心：
「紇唎(二合、引、入)」
時薄伽梵一切三界主如來，復 一切如來灌頂智藏般若理趣。所謂：「以灌頂施故，能得三界法王 說
位；義利施故，得一切意願滿足；以法施故，得圓滿一切法；資生施故，得身口意一切安樂。」
時虛空藏大菩薩，欲重顯明此義故，熈怡微笑，以金剛寶鬘自繫其首， 一切灌頂三麼耶寶心： 說
時薄伽梵得一切如來智印如來，復 一切如來智印加持般若理趣。所謂：「持一切如來身印，即為 說
一切如來身；持一切如來語印，即得一切如來法；持一切如來心印，即證一切如來三摩地；持一切
如來金剛印，即成就一切如來身口意業最勝悉地。金剛手！若有聞此理趣，受持讀誦作意思惟，
得一切自在、一切智智、一切事業、一切成就，得一切身口意金剛性、一切悉地，疾證無上正等菩
提。」
時薄伽梵，為欲顯明此義故，熈怡微笑，持金剛拳大三麼耶印， 此一切堅固金剛印悉地三麼耶 說
自真心：
「噁」
時薄伽梵一切無戲論如來，復 轉字輪般若理趣。所謂：「諸法空，與無自性相應故；諸法無相，與 說
無相性相應故；諸法無願，與無願性相應故；諸法光明，般若波羅蜜多清淨故。」
時文殊師利童真，欲重顯明此義故，熈怡微笑，以自劍揮斫一切如來已， 此般若波羅蜜多最勝 說
心：
「菴」
時薄伽梵一切如來入大輪如來，復 入大輪般若理趣。所謂：「入金剛平等，則入一切如來法輪；入 說
義平等，則入大菩薩輪；入一切法平等，則入妙法輪；入一切業平等，則入一切事業輪。」
時纔發心轉法輪大菩薩，欲重顯明此義故，熈怡微笑，轉金剛輪 一切金剛三麼耶心： 說
時薄伽梵一切如來種種供養藏廣大儀式如來，復 一切供養最勝出生般若理趣。所謂：「發菩提心 說 ，
則為於諸如來廣大供養；救濟一切眾生，則為於諸如來廣大供養；受持妙典，則為於諸如來廣大供
養；於般若波羅蜜多，受持讀誦，自書教他書，思惟修習，種種供養，則為於諸如來廣大供養。」
時虛空庫大菩薩，欲重顯明此義故，熈怡微笑， 此一切事業不空三麼耶一切金剛心： 說
「唵」
時薄伽梵能調持智拳如來，復 一切調伏智藏般若理趣。所謂：「一切有情平等故，忿怒平等；一切 說
有情調伏故，忿怒調伏；一切有情法性故，忿怒法性；一切有情金剛性故，忿怒金剛性。何以故？
金剛忿怒大笑心：
「郝」
時薄伽梵一切平等建立如來，復 一切法三麼耶最勝出生般若理趣。所謂：「一切平等性故，般若 說
波羅蜜多平等性；一切義利性故，般若波羅蜜多義利性；一切法性故，般若波羅蜜多法性；一切事
業性故，般若波羅蜜多事業性應知。」
時金剛手，入一切如來菩薩三麼耶加持三摩地， 一切不空三麼耶心： 說
「吽」
時薄伽梵如來，復 一切有情加持般若理趣。所謂：「一切有情如來藏，以普賢菩薩一切我故；一切 說
有情金剛藏，以金剛藏灌頂故；一切有情妙法藏，能轉一切語言故；一切有情羯磨藏，能作所作性
相應故。」
時外金剛部，欲重顯明此義故，作歡喜聲， 金剛自在自真實心： 說
「怛[口*賴](二合)」
爾時諸母女天，頂禮佛足，獻鈎召攝入能殺能成三麼耶真實心：
「毘欲(二合)」
爾時末度迦羅天三兄弟等，親禮佛足，獻自心：
「娑嚩(二合)」
爾時四姊妹女天，獻自心：
「[山*含]」
時薄伽梵無量無邊究竟如來，為欲加持此教令究竟圓滿故，復 平等金剛出生般若理趣。所謂： 說
「般若波羅蜜多無量故，一切如來無量；般若波羅蜜多無邊故，一切如來無邊；一切法一性故，般若
波羅蜜多一性；一切法究竟故，般若波羅蜜多究竟。金剛手！若有聞此理趣，受持讀誦思惟其義，
彼於佛菩薩行皆得究竟。」
時薄伽梵毘盧遮那得一切祕密法性無戲論如來，復 最勝無初中後大樂金剛不空三昧耶金剛法 說
性般若理趣。所謂：「菩薩摩訶薩大欲最勝成就故，得大樂最勝成就；菩薩摩訶薩大樂最勝成就故，
則得一切如來大菩提最勝成就；菩薩摩訶薩得一切如來大菩提最勝成就故，則得一切如來摧大力
魔最勝成就；菩薩摩訶薩得一切如來摧大力魔最勝成就故，則得遍三界自在主成就；菩薩摩訶薩
得遍三界自在主成就故，則得淨除無餘界一切有情住著流轉，以大精進常處生死，救攝一切利益
安樂，最勝究竟皆悉成就。何以故？
「菩薩勝慧者， 乃至盡生死，
恒作眾生利， 而不趣涅槃。
般若及方便， 智度所加持，
諸法及諸有， 一切皆清淨。
欲等調世間， 令得淨除故，
有頂及惡趣， 調伏盡諸有。
如蓮體本淨， 不為垢所染，
諸欲性亦然， 不染利群生，
大欲得清淨， 大安樂富饒，
一切有情調伏，則為菩提。」
時摧一切魔大菩薩，欲重顯明此義故，熈怡微笑，以金剛藥叉形，持金剛牙，恐怖一切如來已，說
三界得自在， 能作堅固利。
「金剛手！若有聞此本初般若理趣，日日晨朝或誦或聽，彼獲一切安樂悅意大樂金剛不空三昧耶
究竟悉地，現世獲得一切法自在悅樂，以十六大菩薩生，得於如來執金剛位。
「吽」
爾時一切如來，及持金剛菩薩摩訶薩等，皆來集會。欲令此法，不空無礙，速成就故，咸共稱讚金
剛手言：
「善哉，善哉！大薩埵！ 善哉，善哉！大安樂！
善哉，善哉！摩訶衍！ 善哉，善哉！大智慧！
善能演 此法教， 金剛修多羅加持， 說
持此最勝教王者， 一切諸魔不能壞，
得佛菩薩最勝位， 於諸悉地得不久。」
一切如來及菩薩， 共作如是勝 已， 說
為令持者速成就， 皆大歡喜信受行。
大樂金剛不空真實三麼耶經
