--- title: "尊勝佛頂脩瑜伽法軌儀 · 9 證瑜伽悉地品" description: "尊胜佛顶修瑜伽法轨仪由唐代高僧善无畏翻译并传授，是唐密早期重要经典之一。该经系统阐述尊胜佛顶法的瑜伽观修仪轨，包含密咒、手印、坛场布置及修行次第，体现唐代密教实修体系的核心内容。作为密教修行的重要指南，它不仅推动了中国密宗的发展，也对日本东密产生深远影响，在汉传佛教密法传承中具有崇高地位。" url: "https://rushiwowen.co/en/r/cmcvr21bw09m4l604sh5z0fjf" --- ### 尊勝真言證瑜伽悉地品第九 > Chapter 9: The Yoga of Ushnisha Vijaya Dharani Attainment 復次，如是畫上中下曼荼羅，如法供養，作法念誦十萬遍，必得上悉地。若一百、二百、三百、四百萬遍，不作法亦得成就，一切世間所求勝事無不隨意，除遣五逆事、背恩德等，餘皆成就。若千萬遍，必獲無生悉地，即同本尊之身。若初持誦十萬、二十萬、百萬數內，有種種相現，必不得取捨，一心之外更無餘物。自心是佛，如實知自心即是菩提。故但知求無上菩提，得成之日自知。某時有如是相現，為如是事，應了了自知，不假須妄生分別，必墮毘那夜迦境界。若燈焰自然高，或一尺二尺已上，先不燒香、香爐忽有焰起，或幡無風自動，或微雨或天華等者，或齒落更生，或白髮鬚髭變黑，更生牙齒，或先有病患自然除差，或先無福德，福德增加，或先愚癡加以聰慧，智慧日益，先是愚癡，除癡慧生，或先所求解才筆文章日新悟解，世出世間勝事隨意即成，或曾未解真言、印契、祕密法等，自然悟解，先不通大乘經典善知通塞，如是等事皆是滅罪除障之相，未是成就真言之法。或見諸佛國土，或見自身為諸佛國遍滿法界，如是等事不可具說。欲成就真言近悉地之相，更勤功德念誦必得成就，非但得長壽增福，如法持誦必獲無生悉地。 > Furthermore, in creating the upper, middle, and lower mandalas as described, if one makes offerings according to the proper rites and recites the mantras ten hundred thousand times, supreme accomplishment is certain to be attained. If one recites one hundred, two hundred, three hundred, or four hundred ten-thousands of times, accomplishment can be achieved even without formal ritual procedures. All excellent worldly pursuits will be fulfilled at will, except for the five heinous offenses and acts of ingratitude—these remain beyond reach. If one recites millions upon millions of times, one will surely attain the accomplishment of birthlessness and become identical to the deity's own body. During the initial recitation period of ten, twenty, or a hundred ten-thousands of times, various signs may appear. One must not cling to or reject them. Beyond the single-pointed mind, there is nothing else. The mind itself is Buddha; truly knowing the mind as it is constitutes enlightenment. Therefore, simply seek supreme enlightenment, and when the day of attainment comes, one will know for oneself. When certain signs appear at certain times connected to certain events, one should understand them clearly without giving rise to arbitrary discrimination, lest one fall into the realm of obstructive demons. If the lamp flame naturally rises high—one or two feet or more; if incense not previously lit suddenly bursts into flame in the burner; if banners sway without wind; if there is light rain or heavenly blossoms falling; if fallen teeth grow back; if white hair and beard turn black; if new teeth emerge; if pre-existing illnesses naturally heal; if one previously lacked merit and fortune increases; if one who was dull-witted becomes intelligent with wisdom growing daily; if one who was foolish finds ignorance dispelled and wisdom arising; if one's writing and literary talents improve with fresh insight daily, so that excellent matters both worldly and transcendent succeed at will; if one who never understood mantras, mudras, or secret teachings naturally comprehends them; if one who never understood the Mahayana scriptures now understands what is open and what is blocked—all such occurrences are signs of purifying offenses and removing obstacles, not yet the true attainment of mantra accomplishment. One may see Buddha lands, or see one's own body filling the entire dharma realm throughout all Buddha lands—such phenomena cannot be fully described. These are signs approaching accomplishment of the mantra. With renewed diligence in merit and recitation, attainment is certain—not only longevity and increased fortune, but through proper recitation, the supreme accomplishment of birthlessness will surely be gained. 悉地有三種。下悉地者長生不死，地仙中為王，或世間一切勝事巧妙合練赤白，種種勝事，多聞、智慧、福德，無不具足，住壽萬萬歲。中悉地者隱形，悉地中為轉輪聖王，住壽一劫。上悉地者，所加持藥物、器杖等三相具現，得證五地已上八地已來菩薩之身，一念之間，無量諸天、大梵天王，無量帝釋天、眾毘沙門天王等，各領無量大威德天眾迎來。一念之頃，過十佛剎微塵數佛世界，一一佛前承事供養，隨眾生趣，化度眾生。如是說者，名為有相悉地之法。 > There are three kinds of Siddhi. The lower Siddhi grants longevity and immortality, and one becomes king among earthly immortals. One also attains all worldly excellences — skillful alchemy, the blending of red and white elixirs, and all kinds of superior arts, erudition, wisdom, and merit — lacking nothing, and lives for ten thousand times ten thousand years. The middle Siddhi confers invisibility, and within that state one becomes a Universal Monarch, living for the duration of one kalpa. The higher Siddhi is when the substances, implements, and weapons one has empowered reveal the three marks. One then attains the bodhisattva body from the fifth ground up to the eighth ground. In a single thought, countless devas, the Great Brahma King, countless Lord Shakra, and the Four Heavenly Kings each lead vast multitudes of majestic divine beings to welcome one. In the span of one thought, one passes through buddha-worlds as numerous as the atoms of ten buddha-lands, and before each buddha, one serves and makes offerings, and according to the dispositions of sentient beings, one transforms and liberates them. What is described in this way is called the method of Siddhi with form. 其念誦藥物器杖者，光明砂、雄黃、牛黃、大小還丹、龍腦香、水精珠、寶珠、真珠等，如是皆有分數。其器杖者，嚩日囉二合五股、三股、獨股，輪、鉤、數珠及寶冠等物，一一皆依法作之。其無相悉地者，前三種悉地為下悉地。若無相中悉地者，或得本尊身，若得應化身乃至十地位之菩薩之身，號曰中悉地。其上悉地者，三業即是三密，三密即是三身，三身即是大毘盧遮那如來智。若得如是毘盧遮那之身，若證法界普現色身，同一法界同一體性，一心之外更無一物而可得立。諸佛虛空相，虛空亦無相，心同虛空故，修瑜祇者亦同一體，一念之頃越三妄執，度三僧祇行，初發心時便成正覺，即是悉地之身也。此是無相悉地中，最上悉地之法也。 > The medicines and ritual implements to be chanted over include: Light-red cinnabar, realgar, bezoar, the Greater and Lesser Returned Elixirs, borneol, crystal beads, precious gems, and true pearls—all of these have their prescribed measures. As for the ritual implements: the vajratwo syllables of five prongs, three prongs, or a single prong, the wheel, the hook, the prayer beads, and the jeweled crown—each must be crafted according to the sacred specifications. As for the formless supreme accomplishment: the three earlier kinds of accomplishment are considered lesser accomplishments. Within the formless accomplishment, the middling one is when one may attain the body of the principal deity, or obtain a manifested body, up to even the body of a bodhisattva at the tenth stage—this is called the middling accomplishment. The highest accomplishment is this: the three actions are the three mysteries, the three mysteries are the three bodies, and the three bodies are the wisdom of the Great Sun Buddha Vairocana. If one attains such a Vairocana body, or realizes the state of manifesting form throughout the cosmos, being identical with the entire universe and of the same essential nature, then apart from the one mind there is nothing else that can be established. All Buddhas are of the nature of empty space, and empty space itself is also formless. Because the mind is identical to empty space, the practitioner of Yoga is also of the same essence. In a single instant, one transcends the three delusive attachments, crosses the practice of three eons, and at the moment of first arousing bodhicitta becomes fully enlightened—this is the body of supreme accomplishment. This is the most supreme method within the formless accomplishment.