求願觀想法
Visualization Method for Fulfilling Aspirations
若求無分別者，當觀無分別
If you seek to transcend all distinctions, contemplate the nature of non-distinction.
無記念；若求無相無色，當觀文字無文字念；若求不二法門者，當觀兩臂；若求四無量，當觀四臂；若求六神通者，當觀六臂；若求八聖道，當觀八臂；若求十波羅蜜圓滿十地，應觀十臂；若求如來普遍應地者，應觀十二臂；若求三十二相，當觀三十二臂；若求八萬四千法門者，應觀八十四臂。如上觀念當入一切如來三摩地門甚深方廣不思議地，是正念處，是正真如，是正解脫。
If you seek the formless and colorless, contemplate words without attachment to words. If you seek the non-dual Dharma gate, contemplate two arms. If you seek the four immeasurables, contemplate four arms. If you seek the six supernatural powers, contemplate six arms. If you seek the eightfold noble path, contemplate eight arms. If you seek the perfection of the ten paramitas and the ten stages, contemplate ten arms. If you seek the universal response of a Tathagata, contemplate twelve arms. If you seek the thirty-two marks, contemplate thirty-two arms. If you seek the eighty-four thousand Dharma gates, contemplate eighty-four arms.
Contemplating in this way, you enter all Tathagatas’ samadhi gates—profound, vast, and inconceivable. This is the right mindfulness, the true suchness, the true liberation.
初起首念誦日，入道場時，若作息災曼荼羅，於日沒時起首作法；若作增益曼荼羅，於日出時起首作法；若作逐法曼荼羅，於日午時起首作法；若作降怨，夜半起首作法。
When first beginning the day's recitation and entering the practice area, if performing a pacifying mandala ritual, commence the practice at sunset. If performing an enriching mandala ritual, commence the practice at sunrise. If performing a subjugating mandala ritual, commence the practice at midday. If performing a wrath-subduing ritual, commence the practice at midnight.
然諸曼荼羅皆於日沒之時起首作法，念誦門中此法最勝；若違此時必不成就。但是一切曼荼羅，勿於晝日起首，獲大苦惱，勿於中夜作法，違本時故種種難起，自餘諸時準此應知。初夜分時諸事寂靜作法有驗，諸天集會觀作法加被彼人，奉請諸尊即來降赴成所求願，應作吉祥增益等事，智者應知。
All mandala practices should begin at sunset. Among all methods of recitation, this one is supreme. If you miss this time, you will not succeed.
For all mandalas, do not begin at daytime—it brings great distress. Do not perform the ritual at midnight—it contradicts the proper time and invites various difficulties. For other times, follow this principle accordingly.
During the early night, when all things are still, the practice becomes effective. The deities gather to witness the ritual and bless the practitioner. When you invite the honored ones, they will descend and fulfill your wishes. This time is suitable for performing auspicious and beneficial acts. The wise should understand this.
然諸曼荼羅皆於日沒之時起首作法，明相未動要須撥遣，我今略說三種悉地成就處及成就相，其不成就者，一者惡國王處，二多賊處，三惡友同伴飢饉等處，皆不中住同修法行。
When setting up the mandala for practice, one should begin the ritual at sunset. Before the first light of dawn appears, the mandala must be properly dissolved. I will now briefly describe three types of places suitable for attaining spiritual accomplishments, as well as the signs of success. As for unsuitable places, they include: first, lands ruled by a wicked king; second, areas plagued by many bandits; and third, places where one is accompanied by harmful companions or afflicted by famine. In such environments, one should not dwell or attempt to practice the Dharma together.
復有三時不可作法，謂極寒時，暴雨時，極熱時，如是等時不堪作法。又有三時堪可修法，善分別知，從五更至辰時，從午時至未時，從酉時至亥，如是時中大作念誦，皆得圓滿其曼荼羅所觀行。發願云：「一切釋迦如來在淨居宮，與諸菩薩集會之位，我今捨身為僕隷供養，一切諸佛唯願攝受，乞我等作最上成就哀愍故(三稱)。唯願諸佛菩薩一切聖者，與我悉地，令我速出生死淤埿，至求圓滿增上悉地(三稱)。」凡施設道場，先以香花以諸飲食及以繒幡，皆須如法勿使穢觸，若使有觸令念誦人數被魔得便念誦無驗。
There are three times when practice should not be performed: during extreme cold, during heavy rain, and during extreme heat. At such times, one is not fit for practice.
There are also three times suitable for cultivation, which should be clearly recognized: from the fifth watch until mid-morning, from noon until mid-afternoon, and from dusk until late evening. During these periods, if one engages in great recitation, the mandala and its visualized practices can be fully perfected.
Then make this aspiration: "All Shakyamuni Buddhas dwell in the Pure Abode Palace, assembled together with all the bodhisattvas. I now offer my body as a servant to make offerings to all Buddhas. I pray that you accept me and grant me the supreme accomplishment out of your compassion." (Recite three times.)
"I pray that all Buddhas, bodhisattvas, and holy beings grant me spiritual attainment, enabling me to quickly emerge from the mud of birth and death and to achieve the complete, supreme spiritual attainment." (Recite three times.)
When first setting up the practice area, begin with incense, flowers, various foods, and silk banners. All must be prepared properly and kept free from defilement. If they become defiled, it will cause the practitioner to become vulnerable to demonic interference, and the recitation will be ineffective.
發願云：「唯願聖眾， 各以神力， 住受供養，乃待周畢。」
He made this vow: "I pray that all the holy beings, with your divine powers, will remain here to receive these offerings until the ceremony is fully completed."
我今當說一切作曼多羅祕密次第廣略大小，都說彼等三千萬曼多羅中次之法，總在之經。是故應知，我有密意具諸法相，非是汝等所知境界，是故稱云祕密藏大曼多羅教。
I will now explain the complete sequence of all mandala practices—both detailed and concise, extensive and condensed. I will speak of the methods within these thirty million mandalas, all contained within this sutra. Therefore, you should understand that I possess profound meanings and embody all dharmas. This is not a realm you can yet comprehend. For this reason, it is called the Secret Treasury of the Great Mandala Teaching.
略說擇地等相，日未出時穿地深三尺，當見其物。若如人者，呪力能摧山覆海；若如獸者亦吉；若見玉者，其人即初會之人；若得金者，其人因明得大富貴；得刀杖弓箭之類，壇內見呪神；若得藥者善能除病；若得鐵石，其人不堅固；若得骨即不吉之相，即須懺悔受戒別取淨地，穿深三尺去內惡土，別取淨土節擣和香末築之。
A Brief Guide to Selecting a Site and Other Signs
Before sunrise, dig the ground to a depth of three feet. You will then see something in the earth.
If what appears resembles a human figure, it signifies that the power of the mantra can crush mountains and overturn seas.
If it resembles an animal, it is also auspicious.
If you see jade, it means the person is one who will attain the first assembly.
If you obtain gold, it means the person will gain great wealth and nobility through wisdom.
If you obtain objects like knives, staffs, bows, or arrows, it indicates that mantra deities will appear within the ritual platform.
If you obtain medicine, it signifies the person will be skilled in curing illnesses.
If you obtain iron or stone, it means the person is not steadfast.
If you obtain bones, it is an inauspicious sign. You must then perform repentance, receive the precepts, and select another pure site. Dig out the impure earth to a depth of three feet, discard it, take pure soil, mix it with powdered incense, pound it firm, and use it to construct the platform.
次說欲成就大法時節法。先正月作法決定無障礙，二月作決定有種種障礙現，三月中作決定有風雲，五月十五日起首作法決定有雨，九月作法決定有覢雷電。凡作法有是等現時決定得成，持者應知。或七日或十三日二十三日，如得鬼星日者更甚吉也，或日月蝕時亦為第一。若欲成就安穩法者，用二月三月作富饒法，十月十一月作降怨法。四月五月我今略示，於大名山聖所居處，或仙神窟或空新室獨處林泉，以斯等處一心空寂幽閑勝處，又於寂靜處於山頂，或阿練若中或山窟中，或寺中林中或江河或河岸邊，或先有聖人住處，速即成就。
Next, the method for determining the time to accomplish great practices. If you begin the practice in the first month, it will definitely be free of obstacles. If you begin in the second month, various obstacles will certainly appear. If you begin in the third month, there will certainly be wind and clouds. If you start the practice on the fifteenth day of the fifth month, there will certainly be rain. If you practice in the ninth month, there will certainly be thunder and lightning. Whenever you practice and such signs appear, the accomplishment is certain—the practitioner should know this. Whether on the seventh, thirteenth, or twenty-third day, if it coincides with the day of the Ghost Star, it is especially auspicious. During solar or lunar eclipses is also the most excellent time.
If you wish to accomplish peaceful and stable practices, use the second and third months. For practices to increase wealth and abundance, use the tenth and eleventh months. For practices to subdue adversaries, use the fourth and fifth months.
Now I will briefly point out the places: On great famous mountains where saints dwell, In caves of immortals or spirits, in empty new rooms, In solitary forests and springs—such places of unified mind, emptiness, stillness, and secluded excellence. Also in quiet places on mountain peaks, In remote wilderness, in mountain caves, In temples, in groves, by rivers or riverbanks, Or in places where saints once lived— In these, accomplishment will be swift.
除災滅罪壇應圓作(中心作輪)，求願壇應方作(中心作蓮)，逐法壇應三角作(中心作三股叉)，求敬愛壇如蓮葉作(中心作吽字)。瑜岐行者修三摩地，隨佛念誦要記。若念毘盧遮那如來，先觀八葉蓮花，想有阿字變為師子之座，座上有白蓮花；復觀鑁字成窣都波，變成本尊毘盧遮那，身金色如閻浮壇，項珮光焰、掛輕天衣、戴五佛冠，光明殊妙照曜人天三界，召集十地菩薩摩訶薩，灌頂故現色身，寶瓔珞莊嚴其身，住在勝妙色三昧，為欲超過諸天色相，住光明輪中，誦密言曰：
For a ritual platform to remove calamities and eliminate sins, make it round(with a wheel at the center). For a platform to seek wishes, make it square(with a lotus at the center). For a platform to pursue specific Dharma practices, make it triangular(with a trident at the center). For a platform to seek respect and affection, make it shaped like a lotus leaf(with the syllable "Hum" at the center).
The Yogic practitioner, while cultivating samadhi and following the Buddha in recitation, must remember this essential point.
If one is reciting the name of Vairocana Tathagata, first visualize an eight-petaled lotus flower. Imagine the syllable "A" transforming into a lion throne, upon which rests a white lotus flower. Next, visualize the syllable "Vam" transforming into a stupa, which then becomes the principal deity, Vairocana Tathagata. His body is golden like the Jambu River's sand. Around his neck, he wears a radiant necklace of light and is draped in a light celestial robe. He is crowned with a five-Buddha diadem. His brilliant and wondrous light illuminates the realms of humans, devas, and the three worlds, gathering together Bodhisattva-Mahasattvas of the ten stages. To bestow empowerment, he manifests this form-body, adorned with precious jeweled ornaments. He abides in the Samadhi of Sublime and Wonderful Form, in order to surpass the appearances of all celestial beings, residing within a wheel of light.
Recite the mantra:
「阿尾羅吽欠」
Avalokiteshvara's Sacred Seed Syllable.
一者行人觀自身心中有毘盧遮那如來，想一阿字由如滿月放白色光，如來於中坐白蓮花，身作赤金色，便結本三摩耶契。二羽作金剛拳已，竪進度以觀羽執之，由此契故能得諸佛授與三菩提記。復想毘盧遮那在曼多羅中結跏趺坐，相好圓滿具大威德，色相鮮白如淨滿月，一切明光以為其身，寶冠莊嚴髮辮拂肩被服天衣，輕妙繒綵以身語意三業祕密輪現作神變，行者作是思惟。密言曰：
First, the practitioner visualizes within their own heart the presence of Vairocana Tathagata. They imagine the syllable 'A' like a full moon, radiating white light. Within this light, the Tathagata sits upon a white lotus, his body the color of radiant gold. Then, they form the fundamental Samaya Mudra: both hands form vajra fists, and the index fingers are raised and crossed, with the right hand holding the left. Through this mudra, one receives the prediction of Supreme Enlightenment from all Buddhas.
Next, visualize Vairocana Tathagata seated in the center of the mandala in full lotus posture. His form is perfect and complete, possessing great majestic virtue. His brilliant, pure color is like a clear full moon. His entire body is composed of all illuminating light. He is adorned with a jeweled crown, his braided hair falls over his shoulders, and he is clad in heavenly garments of light, exquisite silks. Through the secret wheels of body, speech, and mind, he manifests miraculous transformations. The practitioner contemplates in this way.
The mantra is:
「唵跋折羅馱都𭊃」
Om Vajra Dhatu Ah
若作觀自在菩薩三摩地念誦者，於蓮花中想纈哩字，其字光明由如蓮花，放種種光變成觀自在菩薩，身光輝焰，如紅蓮花色，頂上髻中有觀自在王如來，寶冠瓔珞莊嚴其身，左持青蓮花當心上，右手如擗蓮花葉。又觀三昧門猶蓮花不著塵水，不為愛染之所污累，當如是觀訖。說本尊觀自在三摩地心真言曰：
When practicing the meditation and recitation of Avalokiteśvara Bodhisattva, visualize the syllable "hrīḥ" within a lotus. This syllable shines with light, just like a lotus, radiating beams of many colors, which transform into Avalokiteśvara Bodhisattva. His body is luminous and radiant, with the hue of a red lotus flower. Upon the topknot on his head rests Amitābha Buddha. He is adorned with a jeweled crown and necklaces. In his left hand, he holds a blue lotus flower at the level of his heart. His right hand is positioned as if gently parting a lotus leaf. Furthermore, contemplate the nature of this samādhi as being like a lotus—unstained by dust or water, untainted by attachment or defilement. After meditating in this way, recite the heart mantra of the principal deity, Avalokiteśvara, within samādhi:
「唵跋折羅達摩𭍋哩」
Om Vajra Dharma Hrīḥ
若作文殊師利菩薩念誦，於蓮花中觀一𤚥字，變為猛利金刀，其刀變成文殊師利菩薩，身色如黃金，頂有五髻，禪執青蓮智執般若梵筴坐月輪中，金剛杵四面圍繞，聖者於中乘雜色寶花放赤色光明，說心地真言曰：
If you are practicing the recitation of Manjushri Bodhisattva, visualize a "𤚥" syllable within a lotus flower. This syllable transforms into a sharp golden blade, and the blade then transforms into Manjushri Bodhisattva.
His body is the color of gold, with five topknots upon his head. His right hand holds a blue lotus flower, his left hand holds the Prajna Paramita scripture. He sits upon a moon disc, surrounded on all sides by vajras.
The holy one, seated within this, rides upon a multi-colored jeweled lotus, emitting a crimson light, and recites the heart mantra, saying:
「唵跋折羅底乞瑟拏淡娑婆訶」
Om, vajra, steadfast and pure, so be it.
若念虛空藏菩薩，於蓮花臺中觀怛羅字，變為紅頗梨寶，火焰周遍，變成虛空藏菩薩，身如紫金色，頂戴五佛，左施無畏，右持青蓮花，花中有紅頗梨寶，菩薩於中乘青蓮花，坐月輪中，誦真言曰：
If you visualize the Bodhisattva Ākāśagarbha, see the syllable "TRA" upon a lotus pedestal. It transforms into a radiant red crystal, surrounded by a circle of flame, and becomes the Bodhisattva Ākāśagarbha. His body is the color of purple gold. Upon his head rests a fivefold crown of Buddhas. His left hand displays the gesture of fearlessness, while his right hand holds a blue lotus flower. Within the flower rests a brilliant red crystal jewel. The Bodhisattva rides upon this blue lotus, seated within a lunar disc. Recite the mantra as follows:
「那麼阿迦捨蘖婆耶怛姪他唵阿唎迦麼哩母利娑婆訶」
Then, recite the mantra: "Oṁ, Ariga, Marī, Murī, Svāhā."
若念普賢菩薩者，於蓮花臺中觀蘇嚩字，變為金刀，成普賢菩薩，身白月色，頂有五佛威光赫奕，由如日輪，菩薩於中乘千葉蓮花，放雜色光，坐月輪中，三鈷跋折羅周遍圍繞，誦真言曰：
If you visualize the Bodhisattva Samantabhadra, see the syllable *su* within the lotus pedestal. It transforms into a golden knife, which then becomes the Bodhisattva Samantabhadra. His body is the color of the white moon, and atop his head are five Buddhas, their majestic radiance blazing brightly like the sun. The Bodhisattva, seated upon a thousand-petaled lotus, emanates light of many colors. He rests within a moon disc, encircled all around by three-pronged vajras. Recite the mantra:
「那麼三曼多拔折羅吽」
"Then, Samantabhadra Vajra Hum."
若念金剛藏菩薩，蓮花臺中觀一吽字，變為跋折羅，成金剛藏菩薩，身如淺碧玉色，頂戴五佛，禪為金剛拳安置心上，智執拔折羅放火焰光，聖者於中乘寶蓮花，三古金剛杵圍繞月輪觀，誦真言曰：
If you visualize Vajragarbha Bodhisattva, see the syllable "Hūṃ" in the lotus pedestal. It transforms into a vajra, becoming Vajragarbha Bodhisattva. His body is the color of pale green jade. On his head he wears a crown of five Buddhas. His right hand, in the vajra-fist mudra, is placed over his heart. His left hand holds a vajra that radiates flaming light. The holy one sits upon a jeweled lotus, within a moon disc encircled by three ancient vajras. Recite the mantra:
「跋折羅薩埵阿娑婆訶」
Vajrasattva, so be it.
若如意輪菩薩念誦，蓮花臺中觀𭍋哩字，變為真多摩尼寶，間錯殊妙由如日輪放大光明，變為真多菩薩，色如壇金，頂戴無量壽佛，具足六臂成六神通，菩薩應化六道，能令有情滿足六度，在補怛羅迦山，思惟三昧(云云)。
If one practices the recitation of the Wish-Fulfilling Wheel Bodhisattva, visualize the syllable "HRIH" upon the lotus pedestal. It transforms into a wondrous wish-fulfilling jewel, radiant and intricate like the sun's disc, emitting a great brilliant light. This then transforms into the Wish-Fulfilling Bodhisattva, whose color is like that of refined gold, and who bears Amitayus Buddha upon his crown. Endowed with six arms, he accomplishes the six supernatural powers. The Bodhisattva manifests throughout the six realms of existence, enabling sentient beings to perfect the six paramitas. Residing on Mount Potalaka, he abides in contemplative absorption.
若多羅菩薩念誦，於蓮花中觀覩弄字，變成青蓮花，成多羅菩薩，身肉紅色種種莊嚴，冠上有觀自在王如來，左執青蓮當心上，右施無畏滿諸願，聖者於中乘寶蓮花放白色光，能滿諸願，名曰隨心，真言曰：
If one recites the mantra of Tārā Bodhisattva, visualizes the syllable "lūṃ" within a lotus, which transforms into a blue lotus, and from that manifests Tārā Bodhisattva—her body reddish in hue, adorned with various ornaments, with the Buddha Amitābha upon her crown—holding a blue lotus over her heart with her left hand, and granting fearlessness with her right hand, fulfilling all wishes. The noble one, seated upon a jeweled lotus, radiates white light, capable of fulfilling all desires. This is called the Wish-Fulfilling One. The mantra is:
「唵多利咄多利咄利娑婆訶」
Om, Tare Tuttare Ture, Svaha.
爾時世尊入於普光明多羅三昧，以三昧力從其面輪右目瞳中放大光明，從光流出現妙女形，住殊勝妙色三昧，無價雜寶而為嚴身，無量諸天前後圍繞。先於頂上想有唵字，次於額上想有多字，二目瞳中置於咄字，復安喉上想有多字，次以二肩布安利字，想在心上復安咄字，若在臍中又想利字，於兩脾中想莎嚩字，又於脛上想有訶字，如是布字周遍於身，方請本尊來就法體，由是義故，先觀後請。
At that moment, the World-Honored One entered the Samadhi of Universal Light and Tara. Through the power of this samadhi, a great radiance shone forth from the pupil of his right eye. From this flowing light emerged a sublime female form, abiding in the Samadhi of Excellent and Wondrous Appearance. She was adorned with priceless jewels of various kinds, surrounded by countless devas before and behind.
First, visualize the syllable "Om" upon her crown. Next, visualize the syllable "Ta" upon her forehead. Place the syllable "Tut" within the pupils of both eyes. Then, at her throat, visualize the syllable "Tra." Upon both shoulders, arrange the syllable "Ri." Upon her heart, again place the syllable "Tut." At her navel, visualize the syllable "Ri." Upon both thighs, visualize the syllable "Sva." And upon her shins, visualize the syllable "Ha."
Thus, the syllables are arranged throughout the body. Only then is the principal deity invited to merge with the visualized form. For this reason, one visualizes first and invites afterward.
金剛三昧耶觀，行人觀心月輪中想有吽字，其吽字變為五古拔折羅，純金如融真金聚，放赤色光由如火聚，光明赫奕周遍於身，以身口意金剛輪遍生死界，滿月量中現作神變，其金剛輪不定大小稱滿月輪。或觀五古或觀三古或觀獨古隨意無礙，從自身毛孔支節間，出現微塵數拔折羅，一一拔折羅中，復能出種種異類身，能令行人隨意調伏，皆能成就陀羅尼門、三摩地門。雨諸器仗契印分付，其一一印皆從如來大丈夫相莊嚴支節所生，非是作法。何以故？金剛體中本來具足，性自堅固離於分別，成就眾生能滿諸願，若現金剛怖畏調伏，若現菩薩具足大悲，若現天身鬼神咸伏，若成就事業示現羯磨金剛，能令行人速得圓滿。
The Diamond Samaya Visualization
The practitioner visualizes the syllable "HUM" within a moon disc at the heart. This "HUM" syllable transforms into a five-pronged vajra, pure gold like molten, gathered genuine gold. It radiates a crimson light, blazing like a mass of fire, its brilliant and majestic radiance suffusing the entire body.
With this body, speech, and mind as the diamond wheel, one pervades the realms of birth and death. Within the expanse of a full moon's measure, one manifests miraculous transformations. This diamond wheel is not fixed in size, but matches the measure of the full moon disc. One may visualize a five-pronged, a three-pronged, or a single-pronged vajra at will, without obstruction.
From the pores and joints of one's own body, countless vajras as numerous as dust motes appear. From each and every one of these vajras, further, various and diverse forms can emerge, enabling the practitioner to subdue beings at will, and to accomplish all dharani gates and samadhi gates.
It rains down implements, pledges, and seals, distributing them. Each and every one of these seals arises from the majestic and adorned limbs, the marks of a great being, of the Tathagata. They are not created through fabricated methods. Why? Because they are inherently complete within the diamond essence itself. Their nature is intrinsically solid, transcending discrimination. They accomplish sentient beings and fulfill all wishes.
If manifesting as the diamond wrathful one, it terrifies and subdues. If manifesting as a bodhisattva, it is fully endowed with great compassion. If manifesting in a celestial form, ghosts and spirits are all subdued. If accomplishing activities, it reveals the karma-vajra, enabling the practitioner to swiftly attain perfect fulfillment.
五方如來置安頂上，滿月輪中坐大蓮花，如大圓鏡內外明徹體無自他，此是行人第一義諦，不空智中念誦義訣。
The Five Direction Buddhas are placed above the crown of the head. Within a full moon disc, one sits upon a great lotus, Like a great perfect mirror, clear and luminous inside and out— The self and others are not separate in essence. This is the practitioner’s ultimate truth, The meaning of recitation within the wisdom of non‑emptiness.
八大菩薩，想布字及本尊色。普賢菩薩，白月色，頭上五佛，觀吽。曼殊師利菩薩，金色身，五佛，觀𤚥。虛空藏菩薩，紫金色五佛，觀怛羅。觀世音菩薩，紅肉色如開敷蓮花，五佛，觀𭍋哩。金剛藏菩薩，青色，五佛，觀吽。彌勒菩薩，黃色，五佛，觀昧。除一切蓋障菩薩，蓮花色，五佛，觀莎。地藏菩薩，金色，五佛，觀乞使。毘盧遮那三摩地瑜伽供養次第法：
The Eight Great Bodhisattvas, visualize their seed syllables and the colors of their principal forms.
Samantabhadra Bodhisattva: The color of white moonlight, with five Buddhas upon his head. Visualize the syllable **HŪṂ**.
Mañjuśrī Bodhisattva: A golden-colored body, with five Buddhas. Visualize the syllable **RAṂ**.
Ākāśagarbha Bodhisattva: A reddish-golden color, with five Buddhas. Visualize the syllable **TRAḤ**.
Avalokiteśvara Bodhisattva: The color of red flesh, like a blooming lotus, with five Buddhas. Visualize the syllable **HRĪḤ**.
Vajragarbha Bodhisattva: A blue-green color, with five Buddhas. Visualize the syllable **HŪṂ**.
Maitreya Bodhisattva: A yellow color, with five Buddhas. Visualize the syllable **MAI**.
Sarvanīvaraṇaviṣkambhin Bodhisattva: The color of a lotus, with five Buddhas. Visualize the syllable **SVĀ**.
Kṣitigarbha Bodhisattva: A golden color, with five Buddhas. Visualize the syllable **KṢI**.
This is the sequence of offerings for the Vairocana Samādhi Yoga practice.
歸命毘盧遮那佛， 開妙覺目如蓮葉，
我今甄此相應法， 隨其誦念次第要，
願依憑此速成就， 自利利他遠塵垢，
由是初心所發趣， 悉念方便向菩提，
諸進趣門雖無量， 無有能過於此者。
I take refuge in Vairocana Buddha, Whose eyes of perfect wisdom open like lotus petals.
I now compile this practice of union, Presenting its recitation in proper sequence.
May all who rely on it swiftly attain realization, Benefiting self and others, free from defilement.
Through this initial aspiration and endeavor, All skillful means turn toward awakening.
Though paths of practice are beyond number, None surpass this one.
爾時行人得阿闍梨灌頂已，於閑靜處莊嚴道場，香泥塗地種種供養極令清淨，常令三業寂然無亂，起慈悲心，於諸有情總令解脫，以五曼荼羅一心作禮，想諸聖眾如在目前。所有眾罪誠心懺悔已，即觀諸法自性皆空，觀諸法空本來清淨無所染著。思惟是已，誦密言曰：
At that time, the practitioner, having received the master’s initiation, should prepare a sacred space in a quiet place. Adorn the altar, smear the ground with fragrant clay, arrange various offerings, and ensure everything is kept perfectly clean. Always keep body, speech, and mind calm and undisturbed. Arouse a heart of compassion, wishing for the liberation of all sentient beings. With focused reverence, make obeisance to the five mandalas, visualizing the sacred assembly as if present before you. After sincerely confessing all past misdeeds, contemplate that the nature of all phenomena is empty, and that this emptiness is originally pure, free from any defilement. Having reflected thus, recite the mantra:
「唵薩嚩婆嚩秫陀薩嚩達摩薩嚩婆嚩秫塗唅(重呼)」
Om, all beings are pure in essence, all teachings are pure in essence, all beings are pure in reality. Hūm.(Recite twice.)
作法界觀：
Contemplate the nature of reality:
行者次修三摩地， 身口意業遍虛空，
思惟如來三業門， 金剛一乘甚深教，
我依瑜伽最勝法， 開示如實真言門，
即入普賢三昧耶， 體同薩埵金剛故，
定慧和合金剛縛， 忍願二度建如幢，
身處月輪同薩埵。
The practitioner then cultivates samadhi, with body, speech, and mind pervading all space. Contemplating the gates of the Tathagata's three actions, the profound teaching of the Vajra One Vehicle, I rely on the supreme method of Yoga, revealing the true mantra gate as it is. Then entering the Samaya of Samantabhadra, for my essence is the same as Vajrasattva. Meditative concentration and wisdom unite as the vajra bond, forbearance and vow stand firm like a banner. My body rests in the moon disk, one with Vajrasattva.
真言曰：
The mantra is:
「唵(一)三摩耶(二)薩怛梵(三合下同)」
Om, Samaya, Satva.
當觀此身坐淨月中，猶敷明鏡而坐。
Contemplate this body seated within a pure moon, as if sitting before a bright, open mirror.
安樂悅意三摩耶印：
The Seal of Blissful Joy and Samaya
以此妙喜印如來， 忍願雙峯入掌中，
禪智檀慧俱申直。
With this wondrous joy seal of the Tathāgata, The peaks of forefinger and middle finger enter the palm, While the thumb, ring, and little fingers all extend straight.
真言曰：
The mantra is:
「唵(一)三摩耶護(引)薩羅多(二)薩怛梵(三)」
Om, the Samaya protects all beings, the Tathagata is their refuge.
由此妙印及真言， 一切聖眾皆歡喜，
次當開心入佛智， 觀於乳上怛羅吒，
金剛縛散拍心門， 二字轉樞如啟扇。
Through this wondrous seal and true words, all the sacred assembly rejoices.
Next, open the heart and enter the Buddha's wisdom. Visualize "Taraṭa" upon the breast.
The diamond binding loosens, patting the heart's gate; two syllables turn the pivot like opening a fan.
真言曰：
The mantra is:
「唵(一)嚩日囉滿馱(二)怛羅(二合)吒」
Om Vajramanda Tathā
八葉白蓮一肘間， 炳現阿字素光色，
禪智俱入金剛縛， 召入如來寂靜智。
An eight-petaled white lotus, one forearm's span in size, Manifests the syllable "A" in pure, radiant light. Meditative insight and wisdom enter the diamond fist, Inviting one into the Tathagata's tranquil wisdom.
真言曰：
The mantra is:
「唵(一)麼日囉(二)微舍惡(三)」
Om Vajra Visha
次結如來堅固拳， 進力屈拄禪智背，
由此妙印相應故， 即得堅持諸佛智。
Next, form the Buddha's firm fist: Press the power finger against the wisdom finger's back. Through this wondrous seal's union, You will firmly hold the wisdom of all Buddhas.
真言曰：
The mantra is:
「唵麼折羅母瑟知(二合)𤚥」
Oṃ Mañjarī Musṭiṅg
次以威怒降三世， 淨除內外所生障，
二羽交臂金剛拳， 檀慧相鉤竪進力，
行者想身發威焰， 八臂四面竪利牙，
震吼吽字如雷音， 頂上右旋成結界。
Then, with the wrathful majesty of Trailokyavijaya, Purify all obstacles, both within and without. Cross your forearms, hands in vajra fists, Hook the ring fingers, raise the middle fingers. The practitioner visualizes their body blazing with fierce flames, With eight arms, four faces, baring sharp fangs. Roaring the syllable HŪṂ like the crash of thunder, It circles to the right above the head, completing the boundary.
真言：
Mantra:
「唵(一)遜婆儞遜婆吽(二)紇哩釁拏紇哩釁拏吽(三)紇哩釁拏阿播耶吽(四)阿奈耶護(引)薄伽梵(五)麼折羅吽發吒(六)」
Om(One) Sunpani Sunpa Hum(Two) Helixinnu Helixinnu Hum(Three) Helixinnu Aboye Hum(Four) Anaye Hu(Extended) Bhagavan(Five) Mozheluo Hum Fazha(Six)
次結蓮花部：
Now, form the Lotus Mudra:
為令成就三麼地， 定慧二羽金剛縛，
檀慧禪智和合竪， 由此真言密印故，
修行三摩速現前。
To swiftly attain samadhi's state, With concentration and wisdom as wings, bound firm like vajra, Join the fingers of giving, wisdom, meditation, and insight— Through this mantra and sacred seal, The practice of samadhi quickly manifests.
真言曰：
The mantra is:
「唵(一)麼折羅鉢娜麼(二合)(二)三昧耶薩怛梵(三)」
行者欲入金剛定， 先住妙觀察智印，
定慧二羽仰相叉， 進禪力智各相拄，
以此妙印修等引， 即得如來不動智。
When a practitioner seeks to enter the adamantine concentration, First abide in the seal of sublime observing wisdom. With both hands—concentration and wisdom—turned upward and interlocked, The fingers of effort, meditation, power, and wisdom each press firmly. Cultivating meditative absorption with this sublime seal, One attains the unmoving wisdom of the Tathāgata.
行者次應修澄心宴坐月輪觀，先須於一月中調伏身心，令心澄淨然後方習外儀。又作是觀，一切諸法本來不生，一切皆離能執所執，畢竟清淨無所染著。思惟是已，想彼空中一切諸佛相好具足，數如微塵周遍法界，舒金色手彈指而驚告言：「善男子！應以三摩地觀察自心本性成就，當觀自心。」一一於諸佛前，五體投地一心歸命，誦真言曰：
The practitioner should next cultivate a clear mind and serene sitting, practicing the moon-disk contemplation. First, within one month, one must tame body and mind, making the mind clear and pure, and only then practice the external forms.
Further, contemplate thus: All phenomena originally do not arise; all are free from grasping and what is grasped; ultimately pure, without any defilement.
Having reflected in this way, visualize in that space all Buddhas, complete with all marks and adornments, countless as motes of dust, pervading the entire Dharma realm. They extend their golden-hued hands, snap their fingers, and awaken you, proclaiming: "Good son! You should observe with Samadhi the nature of your own mind—accomplished as it is. You must contemplate your own mind."
Then, before each and every Buddha, prostrate with the five limbs touching the ground, single-mindedly take refuge, and recite the mantra:
「唵(一)質多鉢羅底(二)吠鄧迦嚕弭(三)」
Om, to the mind, the root, the supreme, the glorious one.
此名內證無漏清淨究竟至極，悟入一切智海同於諸佛，此法祕密不令輒聞。欲入觀時，誦此明曰：
This is the inner realization of perfect purity, free from defilements, reaching the ultimate state, awakening to enter the ocean of all wisdom, becoming one with all Buddhas. This teaching is secret and not to be heard casually.
When you wish to enter contemplation, recite this mantra:
「唵三摩焰薩怛鑁」
Om, the pure and all-pervading essence of the Dharma.
誦密語已，即能具足一切諸佛菩薩清淨律儀諸大功德。復觀鑁字圓淨無相，安心此字，莫像一切有相，自心凝淨明朗、內外明徹體無自他。欲入觀時，誦真言曰：
Once the mantra is recited, one is fully endowed with the pure precepts and great virtues of all Buddhas and Bodhisattvas.
Next, visualize the syllable "Vam" as perfectly pure and formless. Settle your mind upon this syllable, not imagining any form whatsoever. Let your own mind become concentrated, pure, bright, and luminous—both internally and externally transparent, its essence free from any distinction of self and other.
When you wish to enter this contemplation, recite the true words:
「唵(一)菩提質多(二)母怛跛(二合)娜夜彌(三)」
Om, to the enlightened mind, the great mother, I pay homage.
能令所觀心月漸漸廣大周遍法界。真言曰：
「唵底瑟吒麼日羅」
Oṃ! The Diamond of Unshakable Stability.
誦真言已，能令所觀心月漸令廣大周遍法界，盡前後際劫，一一塵毛等皆有諸佛道場眾會，如因陀羅網重重無盡。作是觀者，便證菩薩甚深智故。
When you recite the mantra, it enables the visualized moon of your mind to gradually expand, pervading the entire Dharma realm. Throughout all past and future kalpas, within every dust mote and hair-tip, there exist the assembly of Buddha's enlightenment grounds. Like Indra's net, they are layered and inexhaustible. Those who practice this contemplation will thereby realize the profound wisdom of a Bodhisattva.
真言曰：
The mantra says:
「唵質多鉢羅底微能迦路弭」
Om, to the mind, may the light of wisdom shine.
能令行者速證無上菩提，具一切諸佛第一義，真如智中流出，非是作法顯現，如巧色摩尼能滿諸願，一切諸佛同聲共說。思惟之時，唯是明朗不見身之與心，況無一物亦莫作空解，以無念等故說如虛空，法非空故，若久純熟當自證知。作是觀時，誦密言曰：
This practice enables the practitioner to swiftly realize supreme enlightenment, embodying the ultimate truth of all buddhas. It flows forth from the wisdom of true suchness; it is not a fabricated phenomenon that appears. Like a masterfully crafted wish-fulfilling jewel, it fulfills all aspirations. All buddhas proclaim this in unison.
When contemplating this, there is only lucid clarity. One does not perceive body or mind, much less any single thing. Yet, do not interpret this as mere emptiness. Because it is free of thought, it is said to be like space, but the Dharma itself is not empty. When you have practiced purely and become thoroughly familiar, you will realize this for yourself.
While practicing this contemplation, recite the mantra:
「唵嚩日羅(二合)滿吒(上)藍鉢囉(二合)避捨迷」
念此明者，即能證入一切灌頂曼多羅位，於諸菩薩祕密法門隨意無礙。作是觀時不須延促，務在證入，若能一一與心相應方大成就，一切時處作意，任運相應無所罣礙，一切妄想貪瞋癡等不假斷除自然不起性常清淨。此真實法門，是一切眾生自性清淨心，若為大圓鏡智，上從諸佛下至眾生，悉皆同等無增減，但為無明妄想所覆，令其法體不得顯現。作是觀者便證解脫一切智三昧，名為地前三賢位，所有動作任運相應，自然進入初地生大歡喜。所以然者，以觀月為方便，具有三義：一者自性清淨義，離貪欲垢故；二者清涼義，離瞋熱惱故；三者光明義，離愚癡闇故。所以取月為喻亦莫作月解，世間月者四大所成畢竟破壞，眾生自性清淨心無生滅故，此是諸佛菩薩內證，非二乘聲聞外道所知境界。作此觀者，一切佛法恒沙功德不由他悟。此一法攝無量法，剎那剎那悟入諸法中自在無礙，從地至地漸次昇進。學此觀者，不得專守無念以為究竟，當須正念進趣方便，然後證入究竟清淨法海。
When you hold this illumination in mind, you can then enter into all abhiseka-mandala states, and among the secret Dharma gates of the bodhisattvas, you will move freely without obstruction. When practicing this contemplation, do not force it to be drawn out or hurried; the essential point is to truly enter in. If each aspect can correspond with your mind, then great accomplishment will arise. In all times and places, with mindful intention, it functions spontaneously in accord, without any hindrance. All deluded thoughts—greed, anger, and ignorance—need not be deliberately cut off; they naturally cease to arise, for the nature is always pure.
This true Dharma gate is the naturally pure mind of all sentient beings. It is like the great mirror wisdom: from the buddhas above down to sentient beings below, all are completely equal, without increase or decrease. It is only covered by ignorance and deluded thinking, so that its Dharma-body cannot manifest. One who practices this contemplation will then realize the samadhi of liberation and all-knowing wisdom; this is called the stage of the three worthies before the first bhumi. All actions then function spontaneously in accord, and one naturally enters the first ground, giving rise to great joy.
Why is this so? Because using the moon as a means of contemplation carries three meanings: First, the meaning of natural purity—being free from the defilement of desire. Second, the meaning of coolness—being free from the feverish affliction of anger. Third, the meaning of brightness—being free from the darkness of ignorance. Therefore, the moon is used as a metaphor, but do not fixate on the moon itself. The moon of the worldly realm is formed from the four elements and is ultimately subject to decay. The naturally pure mind of sentient beings has no birth or destruction. This is the inner realization of buddhas and bodhisattvas, not a realm known by śrāvakas, pratyekabuddhas, or non-Buddhist paths.
One who practices this contemplation will realize all Buddha-dharmas and merits as numerous as the Ganges’ sands, without awakening through another. This one Dharma includes measureless Dharmas. Moment by moment, one awakens and enters, free and unobstructed among all dharmas, gradually ascending from ground to ground.
Those who study this contemplation should not cling to mere absence of thought as the ultimate. You must apply right mindfulness and advance through skillful means, and only then realize entry into the ultimate ocean of pure Dharma.
「唵(一)薩婆怛他蘖多(引)(二)鼻三菩提(三)涅里荼麼折羅底瑟奼(四)」
Om. All Tathagatas, the supreme enlightenment, the indestructible adamantine essence.
為令證入佛地故， 當結金剛三摩耶，
十度圓滿外相叉， 忍願如幢皆正直，
印心及額與喉頂， 各誦一遍以加持。
To fully awaken to Buddhahood, Form the diamond pledge seal: Cross your fingers, ten perfections complete, Index fingers upright like a banner. Touch your heart, forehead, throat, and crown, Reciting once at each to seal the blessing.
真言曰：
The mantra is:
「唵(一)麼折羅(二)薩怛嚩(引二合)地瑟奼薩嚩𤚥(三)」
Om, O Vajra, may you be firmly established, may all beings be blessed.
即想一切諸如來， 持寶麼尼灌我頂，
定慧和合金剛縛， 進力禪智如寶形，
以印額上加持已， 五佛智冠在其頂，
便分智拳頂後繞。 當繞已繫
Visualize all the Buddhas, Holding wish-fulfilling jewels to anoint my crown. With the unbreakable bond of concentration and wisdom, And the jewel-like strength of diligence and meditative insight, After blessing my forehead with this seal, The crown of the Five Buddhas' wisdom rests upon my head. Then, with the Wisdom Fist mudra, encircle it from behind. Once encircled, secure it.
真言曰：
「唵(一)摩日羅羅旦娜(二合)(二)阿避詵者𤚥(三)薩婆畝捺羅(二合)迷(四)涅里(二合)但呴嚧(五)嚩日羅迦嚩制(六)娜𤚥」
行者復應作是思惟：「我今已成正覺，當於一切眾生興大悲心，於無盡生死中恒被大誓莊嚴甲冑，為欲淨佛國土成就眾生，歷事一切諸如來等，悉令一切眾生坐菩提樹降伏天魔成最正覺故，應被三世如來慈悲甲冑。」
The practitioner should further reflect in this way: "Now that I have attained true enlightenment, I should give rise to great compassion toward all beings. Throughout the endless cycles of birth and death, I will always wear the armor of great vows. To purify buddha-lands and bring beings to fulfillment, to serve all buddhas, and to enable all beings to sit beneath the bodhi tree, subdue demonic forces, and achieve perfect enlightenment—for these purposes, I shall put on the armor of compassion from all buddhas of past, present, and future."
誦此密言已， 進力互相旋，
三遍環繞之， 便言唵砧字，
力支想唵字， 進支想砧字，
各想青色索， 如被鎧帶之，
初胸背臍腰， 亦三相旋繫，
從脇漸至上， 向後復迴喉，
還旋頂後間， 三迴來去額，
既至頂後已， 壇慧等前垂，
是則金剛甲。
After reciting this mantra, the forces of Jin and Li intertwine, circling three times around. Then, speak the syllables "Om" and "Zhen." Visualize the syllable "Om" for the Li branch, and "Zhen" for the Jin branch. Envision each as a blue-green cord, worn like armor straps. First, around the chest, back, navel, and waist, also bind them in three spiraling turns. From the sides, gradually move upward, then backward, returning to the throat. Circle again behind the crown of the head, moving back and forth across the forehead three times. Once it reaches behind the crown, let it hang down before the altar of wisdom. This is the Vajra Armor.
「唵跋折羅迦縛者跋日羅拘盧跋折羅跋日里(引)那咡(引)」
次應結歡喜印：
Next, form the Seal of Joy:
定慧二羽三相拍， 由以喜印加持故，
一切聖眾皆歡喜。
With the two wings of stillness and insight beating in harmony, Through the joyful seal's blessing, All the sacred assembly rejoices.
真言曰：
「唵(一)嚩日羅覩使解(二)」
佛說大輪金剛總持陀羅尼神呪經
「那莫悉底里也地尾伽南三曼怛他我哆南唵尾羅耳尾羅耳摩訶斫揭囉末馹哩薩哆薩哆沙羅帝沙羅帝哆羅曳哆羅曳尾陀末帝僧悶惹帝多羅末帝枲陀誐哩怛羅琰沙婆訶」
Namo to all Tathagatas of the Vajra Realm. Om! Vajra, vajra, great vajra! Unbreakable, unbreakable, Firm, firm, Steady, steady, Bind, bind, Secure, secure, Liberate, liberate, All accomplished, so be it.
大唐青龍寺東塔院一切經教本，開成四年正月二十八日寫訖。
先結五股契，誦寶部百字明，以印加持四處之時，唯明了加五佛種子四字明誦之，是此引入之義也，意謂此五佛等引入我身義也。次結大日尊根本三摩耶印置頂，次結阿閦三摩耶印置額，次結寶生三摩耶印置頂右，次結西方三摩耶契置頂後，次結北方三昧耶印置頂左。各每置印，所謂五佛種子四字，次而後念誦本明，數隨意定耳。
First, form the Five-Point Pledge Mudra. Recite the Vajra Family Hundred-Syllable Mantra. When empowering the four places with the mudra, simply clearly add the four-syllable mantra of the Five Buddhas' seed syllables and recite it. This is the meaning of invitation—it means inviting these Five Buddhas and others into my body.
Next, form the fundamental Samaya Mudra of Mahāvairocana and place it atop the crown of the head. Then, form the Samaya Mudra of Akṣobhya and place it on the forehead. Next, form the Samaya Mudra of Ratnasaṃbhava and place it on the right side of the crown. Then, form the Western Pledge Mudra and place it on the back of the crown. Next, form the Northern Samādhi Pledge Mudra and place it on the left side of the crown.
Each time a mudra is placed, recite the corresponding four-syllable seed mantra of that Buddha. After that, recite the main mantra. The number of recitations is as you wish.
尊像中臺白色，前方赤色，右方赤黑色，左方黃色，後方青色。各左手令持劍，但中左後三尊，右手令持寶，前尊右手令持蓮花，右方尊右手令持羯磨輪。
The central figure is white in color. The figure in front is red, the one on the right is dark red, the one on the left is yellow, and the one behind is blue. Each holds a sword in their left hand. However, the central, left, and rear figures hold a jewel in their right hand. The front figure holds a lotus flower in their right hand, and the right figure holds a karma wheel in their right hand.
久安四年九月二十一日巳刻許書之，同月二十三日奉受了，延寶二年七月二十六日仁和寺尊壽院御本奉書寫了，檜尾山龍海同年八月八日一挍了。淨嚴。
天明元年辛丑閏五月二十三日，以宇治慧心院藏本寫訖，《圓行錄》云：「念誦結護法普通諸部一卷。」安然《金剛界對受記》七云：「金剛智念誦結護普通諸部，是蘇悉地金剛頂二法合行，正出三部亦通五部，《金事抄》下、《演奧鈔》五、《理趣釋祕要抄》六等，往往引用此文。」智積東武慈忍誌。享和改元辛酉年秋八月，請求慈忍和尚挍本，當山慈心院傳燈等挍驗之，予復再挍，以授工印板。
On the twenty-third day of the intercalary fifth month in the first year of Tenmei (the year of Xin Chou), I completed copying from the manuscript held at the Uji Eshin-in. The *En-gyō Roku* states: "The Method of Recitation and Protection, Universal to All Divisions, in one volume." Annen, in the seventh volume of his *Kongōkai Taijuki*, says: "Vajrabodhi's Method of Recitation and Protection, Universal to All Divisions, combines the practices of the Susiddhi and Vajraśekhara. It properly presents the three divisions and also applies to the five divisions. Texts such as the *Kongōji-shō* (volume two), the *En-ō-shō* (volume five), and the *Rishushaku Hiyō-shō* (volume six) frequently cite this work." Recorded by Chishaku, the compassionate and patient monk of Eastern Musashi.
In the autumn of the eighth month in the first year of Kyōwa (the year of Xin You), I requested the collated version from the compassionate and patient master. The temple's Jishin-in, along with the lineage holders, examined it. I then reviewed it once more and had it sent to the block carvers for printing.
豐山長谷寺總持院沙門 快道誌