金剛頂經一字頂輪王瑜伽一切時處念誦成佛儀軌一卷
Vajraśekhara Sutra: Single-Syllable Uṣṇīṣa-Cakravartin Yoga Practice for Attaining Buddh
特進試鴻臚卿大興善寺三藏沙門大廣智不空奉 詔譯
Translated by the Tripitaka Master Bukong of Daxingshan Temple, with the Honorary Title of Chief Minister for Guest Reception
稽首禮普賢， 諸佛轉輪王，
現證大菩提， 受名金剛界。
為轉教勅輪， 從自頂流出，
大金輪明王， 威光逾眾日，
七寶具圍繞， 為一切佛頂。
輪王之輪王， 纔現奇特身，
諸聖眾皆沒， 顯勝絕不共，
唯佛一體故。 則彼婆伽梵，
以自性智光， 成威曜日輪，
遍照無餘界， 摧壞諸暗暝，
令菩提心生。 復以身口意，
一切金剛界， 成佛事業輪。
其量同虛空， 遍諸有情界，
爍斷彼罪障， 妄執諸結使。
為演不共法， 賜髻珠七寶，
令頓證菩提， 是故當歸依。
我依金剛頂， 瑜伽大教王，
為修瑜伽者， 纂集此微妙，
成佛理趣門， 自心成等覺，
深奧穿能量， 具以善詮示，
無相無言法， 毘盧遮那佛，
一字頂輪王， 殊勝祕密法。
瑜伽念誦儀， 修此三昧者，
現證佛菩提。 傳法阿闍梨，
先簡擇弟子， 淨信決定者，
宿殖諸善根， 族姓具相好，
孝忠義德備， 深教重三寶，
渴愛於大乘， 聞覩諸菩薩，
順世諸方便， 隨機化度事，
不生疑惑心， 樂修菩薩行，
勇進不怯弱， 護法行六度，
捐捨身命財， 無厭悔顧悋。
求學瑜伽教， 恒被大精進，
大慈誓願鎧， 欣三解脫門。
樂心四無量， 哀愍諸有情，
拔濟心無間， 乃至令成佛。
灌頂師若見， 如此勝法器，
以種種方便， 慰誘先為說，
大乘祕密門， 三世諸如來，
皆因入此法， 速獲一切智。
種種開示已， 教發菩提心，
授與佛性戒， 金剛堅固禁。
當引入輪壇， 灌頂受職已，
令瞻覩聖會， 告示三麼耶。
從今至成佛， 莫捨菩提心，
敬仰阿闍梨， 如諸佛世尊。
所有言教誨， 應當盡奉行，
不尋求師短， 隨見煩惱行。
觀貪染本淨， 於諸同學處，
不生嫌恨心， 敬如執金剛。
乃至諸含識， 亦不應輕惱，
諸天神仙等， 皆不應禮事。
勿不敬淩蔑， 所覩一切物，
不應故騎驀， 為有同壇內，
諸聖所執持。 親從阿闍梨，
對受諸儀軌， 印契及密言，
微妙三麼地， 輪金剛杵鈴，
及餘諸道具， 為求成就故，
乃至登佛位， 恒持不暫捨。
於此教法中， 一字不應向，
未灌頂者說， 本尊諸教法。
除本受法師， 設諸同行人，
亦不得為說。 縱已得成就，
纔說便散失， 現招諸殃禍，
中夭墮地獄。 是故常守護，
此三麼耶禁。 諸佛共演說，
眾聖皆保持， 應學勿違越。
及修外儀式， 洗瀨嚼齒木，
噉豆𦽛塗香， 令身口香潔。
不應食葷雜， 酒肉諸殘觸，
常潔身淨服， 令內外無垢。
不應長爪甲， 居穢違教處，
內所謂六根， 用三密淨除。
外謂諸儀軌， 法香水灌沐，
或外緣不備， 即以法淨除。
此理趣最勝， 當觀念囕字，
如下文廣明， 淨除內外垢，
不沐而成浴。 常服當淨衣，
蕩滌等虛空， 無垢如法界，
事理俱相應， 如來最稱讚。
修習喻迦者， 從師受本尊，
瑜伽儀軌已， 明了無疑惑，
然乃勇進修， 於一切時處，
念誦皆成就。 若於閑靜處，
名山隨意樂， 高峰最殊勝，
或諸教所說， 諸佛稱讚處。
若舊塔殿宇， 或創建精室，
依教淨治地， 以牛糞遍塗，
極令細滑已， 又磨白檀香，
泥拭曼荼羅， 方圓隨大小，
羅列諸聖位， 散時花莊嚴。
隨力辦供具， 塗香閼伽水，
焚香飲食燈， 幡蓋鈴珮等，
陳設壇四邊。 若有本尊像，
室內面西安， 瑜伽者面東。
每初入道場， 想佛常住世，
以五輪著地， 如教歸命禮。
復諦觀諸佛， 遍滿虛空界，
側塞如胡麻， 即應發是心：
我今普禮獻， 即取香塗手，
結一切供養， 最勝出生印。
先如常合掌， 當自心即以，
諸指右押左， 初分互相交，
成金剛合掌。 一切諸密印，
無非從此生， 故名虛空庫。
結印誦密言， 安頂上運心，
想自身遍禮， 一一如來足。
復捨身奉獻， 誦捨身真言，
諸佛菩薩眾， 求請念加持。
誦一切金剛， 不空三摩耶，
諸佛事業心：
I bow in reverence to Samantabhadra, The Wheel-Turning King of all Buddhas, Who has realized Supreme Enlightenment, And is known as the Vajradhātu.
To turn the Wheel of the Sacred Teaching, From his own crown emerges The Great Golden Wheel King of Light, Whose majestic radiance surpasses the sun, Surrounded by the seven treasures, He is the Crown of all Buddhas. The King of Kings among Wheel-Turners, Manifesting this wondrous form, All other sages fade from view, Revealing his supreme and unparalleled nature, For he is one with all Buddhas.
Thus, the Bhagavān, With the light of his innate wisdom, Becomes a brilliant sun-wheel, Illuminating all realms without exception, Dispelling all darkness, And causing the mind of Enlightenment to arise.
Furthermore, with body, speech, and mind, The entire Vajradhātu Manifests as the Wheel of Buddha's Activity. Its measure is like space, Pervading all realms of sentient beings, Burning away their karmic obstacles, And the knots of deluded attachments.
To expound this unparalleled Dharma, He bestows the crown-jewel and the seven treasures, Enabling the immediate realization of Enlightenment, Therefore, we should take refuge.
Based on the Vajraśekhara, The Great King of Yoga Teachings, For the sake of yoga practitioners, I have compiled this profound Gateway to the Principle of Buddhahood, Whereby one's own mind attains equal enlightenment. Its depth is unfathomable, Yet it is skillfully explained here, The Dharma beyond form and words, Of Vairocana Buddha, The One-Syllable Crown Wheel King, A supremely secret teaching.
The yoga recitation practice, For those who cultivate this samādhi, Leads to the immediate realization of Buddha's Enlightenment.
The Dharma-transmitting Ācārya Must first select disciples: Those of firm and pure faith, Who have planted roots of virtue in past lives, Of good family and bearing auspicious marks, Filled with filial piety, loyalty, righteousness, and virtue, Who deeply revere the Triple Gem, Who thirst for the Great Vehicle, Who, upon hearing of or seeing Bodhisattvas And their skillful means in the world, Their acts of teaching according to capacity, Do not give rise to a doubting mind, But delight in cultivating the Bodhisattva path, Courageous and advancing without timidity, Protecting the Dharma and practicing the six pāramitās, Willing to relinquish body, life, and wealth, Without weariness, regret, or stinginess.
Those who seek to learn the yoga teachings, Constantly clad in the armor of great vigor, The armor of great compassion and vows, Who rejoice in the three gates of liberation, Who delight in the four immeasurables, Who pity all sentient beings, With an uninterrupted mind to rescue them, Even until they attain Buddhahood.
If the consecrating master sees Such an excellent vessel, He should, with various skillful means, Comfort and guide him, first explaining The secret gate of the Great Vehicle, Through which all Buddhas of the three times Have entered and swiftly attained omniscience.
Having given various explanations, He should instruct him to arouse the Bodhi-mind, Confer upon him the Buddha-nature precepts, The adamantine, firm prohibitions. He should then lead him into the wheel-mandala, And after performing the consecration and bestowing the office, Have him behold the sacred assembly, And declare the samayas to him.
"From now until you attain Buddhahood, Do not abandon the Bodhi-mind. Revere and look up to the Ācārya As you would all Buddhas, the World-Honored Ones. All his verbal instructions and teachings You should diligently follow and practice. Do not seek out the teacher's faults, Nor follow what you perceive as his afflictions. See the fundamental purity of desire and attachment. Towards all your fellow practitioners, Do not give rise to feelings of dislike or resentment, But respect them as you would Vajradharas. Even towards all conscious beings, You should not lightly cause distress. To gods, immortals, and the like, You should not pay homage or serve them. Do not disrespect, insult, or scorn them. All things you see You should not intentionally trample upon, For within the same mandala They are held by all the sacred beings."
Personally, from the Ācārya, Receive face-to-face all the rituals, Mudrās, and secret mantras, The profound samādhis, The wheel, vajra, bell, And all other ritual implements. For the sake of seeking accomplishment, Even until reaching the Buddha-stage, Always uphold them without ever abandoning them.
Within this teaching, Not a single word concerning the deities' practices Should be spoken to those who have not received consecration. Except for the master from whom you received the Dharma, Even fellow practitioners Should not be told. Even if you have already attained accomplishment, Merely speaking of it will cause it to be lost, And you will immediately incur calamities, Die young, or fall into hell. Therefore, always guard These samaya prohibitions. All Buddhas have expounded them together, All sacred beings uphold them; You should learn them and not transgress them.
As for practicing the external rituals: Washing, chewing the tooth-stick, Eating beans and greens, applying perfumes, To make the body and mouth fragrant and clean. You should not eat pungent foods, mixed foods, Alcohol, meat, or leftovers. Always keep your body and robes clean, Making the internal and external free from defilement. You should not grow long fingernails, Nor dwell in filthy places contrary to the teaching. Internally, this refers to the six sense faculties, Purified by the three mysteries. Externally, it refers to the various rituals, Bathing with the Dharma-perfumed water. Or if external conditions are not complete, Then purify by means of the Dharma. This principle is most supreme. You should contemplate the syllable 'Raṃ', As will be explained in detail below, To purify internal and external defilements, Bathing without the need for actual water. Always wear clean robes, Cleansed to be like empty space, Defilement-free like the Dharma-realm, In accord with both principle and phenomena, Most praised by the Tathāgatas.
A yoga practitioner, Having received from the master the yoga rituals Pertaining to his chosen deity, And having understood them without doubt, Should then courageously advance in practice. In all times and places, Recitation will then be accomplished.
If in a quiet place, A famous mountain, a place one finds pleasing, A high peak is most excellent, Or a place praised in the teachings, A place extolled by all Buddhas. If an old stūpa or temple hall, Or a newly built meditation hut, Purify the ground according to the teaching, Smearing it thoroughly with cow dung, Making it extremely smooth. Then grind white sandalwood, And wipe the mandala with the paste. Square or round, according to its size, Arrange the positions of all the sacred beings, And adorn it with seasonal flowers. According to your ability, prepare offerings: Perfumes, argha water, Incense, food, lamps, Banners, canopies, bells, ornaments, etc., Arranged around the four sides of the altar. If there is an image of the chosen deity, Place it in the room, facing west, While the yoga practitioner faces east.
Each time you first enter the practice place, Think that the Buddha eternally abides in the world. With your five limbs touching the ground, Bow in homage as taught. Then truly contemplate all Buddhas Filling the entire realm of space, As densely packed as sesame seeds, And immediately give rise to this thought: "I now universally bow and make offerings." Then take perfume and apply it to your hands, Form the supreme, birth-giving mudrā Of all offerings. First, join your palms as usual. Then, at your own heart, With the right fingers over the left, Interlace them at the first joints, Forming the vajra-joined palms. All secret mudrās Arise from this without exception, Therefore it is called the 'Storehouse of Space.' Form the mudrā, recite the mantra, Place it atop your head, and with focused mind, Visualize your body bowing universally At the feet of each and every Tathāgata. Then offer your body in dedication, Reciting the mantra of self-offering. To all Buddhas and Bodhisattvas, Request and beseech their mindful empowerment. Recite the mantra of all vajras, The unfailing samaya, The heart of all Buddhas' activity:
「唵薩嚩亡可反(下同)勿微一反」
Om Sa Wa Wo
由此印密言， 等流自身遍，
十方無邊界， 微塵剎土中，
諸佛大海會， 咸皆有自身，
如羯磨菩薩， 於一一尊前，
持諸供養具， 捨身奉獻事，
皆蒙受加持。 悔喜勸請向，
依普賢行願， 瑜伽花嚴等。
即結跏趺坐， 全半或輪跏，
皆以右押左， 端身定支節。
左手仰跏上， 仰右手安左，
即發大悲心， 拔濟利安樂，
盡無餘有情， 以此性成就。
菩提心密言， 隨意念誦之，
發菩提勝心：
Through this seal and mantra, One's own form flows equally throughout, In the ten directions, boundless realms, In dust-mote lands beyond measure, In the great assemblies of all Buddhas, Everywhere one's own presence appears.
Like the Bodhisattva Karma, Before each and every honored one, Holding all offerings, Offering one's body in devotion, All receive blessings and empowerment.
With repentant joy and earnest aspiration, Following Samantabhadra's conduct, Through yoga, flower adornments, and more, Then sit in full or half lotus, Or in the wheel posture, Always right over left, Upright and settled in posture.
Place the left hand upward on the lap, Rest the right hand over the left, Then awaken the great compassionate mind— To rescue, benefit, and bring peace, For all beings without exception, Through this nature accomplish.
The mantra of the awakening mind, Recite it with focused intent, And give rise to the supreme mind of enlightenment:
「婀」
"Elegant and Graceful"
由適誦密言， 發菩提心故，
摧滅諸罪障， 獲諸悅意樂。
等同一切佛， 超勝眾魔羅，
不能為障礙， 應受諸世間，
廣大之供養。 復次應諦觀，
根塵識諸法， 自性本皆空。
又思伽他義， 一切如虛空，
虛空亦無相， 諸法相應故，
舒遍於一切。 誦此四句偈，
所覩彼彼境， 皆照空亦空。
由勝解空體， 自徹見本心，
皎潔如滿月， 離能取所取，
自性光明成， 菩提體堅固。
復從月輪內， 踴出大法輪，
金剛之所成， 輻輞皆鋒銳。
其色如檀金， 遍流大威光，
過聚塵數日， 依住月輪面。
金剛表極堅， 圓顯福智滿，
利為無戲論， 斷壞諸妄執。
光表一切智， 除破諸愚瞑，
以是現輪形， 量同虛空故。
虛空諸如來， 盡入於輪內，
即觀此智輪， 變成金輪王。
遍照如來身， 形服如素月，
以一切相好， 用莊嚴法身。
戴金剛寶冠， 輪鬘為首飾，
眾寶莊嚴具， 種種拔飾身。
持智拳大印， 處於師子座，
日輪白蓮臺。 智拳印所謂：
中小名掘梅， 頭指柱大背，
金剛拳乃成， 右握左頭指，
一節面當心， 是名智拳印。
當誦此密言：
By reciting the secret mantra, and thus giving rise to the mind of enlightenment,
All sinful hindrances are destroyed, and all delightful joys are obtained.
Equal to all Buddhas, surpassing all demonic forces,
Unable to be obstructed, one should receive from all worlds
Vast and extensive offerings. Furthermore, one should truly contemplate:
The senses, objects, and consciousness—all phenomena—are by nature inherently empty.
Also reflect on the meaning of the verse: all is like empty space,
And empty space itself is without characteristics; because all phenomena correspond thus,
They extend and pervade everything. Reciting these four lines of verse,
All that is seen, each and every object, is illuminated as empty and also as emptiness itself.
Through superior understanding of the nature of emptiness, one directly perceives one's original mind,
Pure and bright like a full moon, free from grasping subject and grasped object,
The inherently luminous nature is perfected, the essence of enlightenment becomes firm and solid.
Then, from within the moon disc, a great Dharma wheel emerges,
Formed of vajra, its spokes and rim all sharp and keen.
Its color is like sandalwood gold, radiating great majestic light,
Surpassing the light of countless suns, it rests upon the face of the moon disc.
The vajra symbolizes utmost firmness, the circle reveals the perfection of merit and wisdom,
Its sharpness represents the absence of idle speculation, cutting through and destroying all false attachments.
The light symbolizes all-knowing wisdom, dispelling and destroying all ignorance and darkness,
Thus manifesting in the form of a wheel, its measure equal to empty space.
All Tathagatas of empty space entirely enter within the wheel,
Then contemplate this wisdom wheel transforming into the King of the Golden Wheel.
The body of the Illuminating Tathagata, his form and robes like pure moonlight,
Adorned with all marks of excellence, used to embellish the Dharma body.
Wearing a crown of vajra jewels, with wheel garlands as head ornaments,
Various precious adornments, all kinds of decorations upon the body.
Holding the great seal of the wisdom fist, seated upon the lion throne,
Upon a sun disc and white lotus seat. The wisdom fist seal is as follows:
The middle and small fingers are called the 'grasping plum,' the index finger presses the back of the thumb,
Thus forming the vajra fist; the right hand grasps the index finger of the left,
One segment facing the heart—this is called the wisdom fist seal.
One should recite this secret mantra:
「勃嚕唵三合，以此國無字同故，以三字聲成一字急呼之」
"Bo-lu-om, three sounds combined into one. Because this country has no script for it, the three syllables are chanted rapidly together as a single sound."
三密纔相應， 自身同本尊，
能遍入佛智， 成佛猶不難。
獲智壽力年， 得一切遍行，
現證大菩提， 故名覺勝印。
若修此瑜伽， 設現造無量，
極重諸罪障， 必能超惡趣，
剋疾證菩提。 為顯此最上，
甚深微密義， 故住此大印。
拳能堅執持， 諸佛智法海，
堅固不散失， 能成一切印，
故名金剛拳， 右執左頭指。
十方剎土中， 唯有一佛乘，
如來之頂法， 等持諸佛體，
是故名智拳。 復觀金剛輪，
莊嚴心月輪。 次結頂輪王，
勝身三摩耶， 印心額喉頂。
其印如前作， 堅金剛合掌，
即並竪中指， 由如青蓮葉，
屈頭指各安， 中指背上節。
當知印相義， 大指為結跏，
中指像佛身， 名小成光焰，
二掌日月輪， 腕表師子座，
是故名如來， 勝身三摩耶。
當誦此密語：
When the three secrets align, Your own being becomes one with the primordial deity. You can fully enter the wisdom of the Buddha, And attaining enlightenment becomes not so difficult.
Gain wisdom, longevity, strength, and years, Achieve the power to act everywhere, Realize the great awakening in this very life— This is why it is called the Seal of Supreme Enlightenment.
If you practice this yoga, Even if you have committed countless Extremely grave sins and obstacles, You will surely transcend the lower realms, And swiftly attain enlightenment.
To reveal this supreme, Profound, subtle, and secret meaning, Abide in this great seal.
The fist firmly grasps The ocean of the Buddha's wisdom and Dharma, Unshakable and never scattered— It accomplishes all seals, Thus it is called the Vajra Fist, With the right hand holding the left index finger.
In all the worlds of the ten directions, There is only the One Buddha Vehicle, The supreme Dharma atop the Tathāgata's crown, Equalizing and upholding the essence of all Buddhas— This is why it is called the Wisdom Fist.
Next, visualize the vajra wheel, Adorning the moon disc of the heart. Then form the Crown Wheel King, The supreme body samaya seal, Placing it at the heart, forehead, and crown.
The seal is formed as before: With firm vajra-folded palms, Raise both middle fingers, Like blue lotus leaves, Bend the index fingers and rest them On the upper knuckles of the middle fingers.
Understand the meaning of this seal: The thumbs represent the cross-legged posture, The middle fingers symbolize the Buddha's body, The little fingers form a radiant flame, The two palms are the sun and moon discs, The wrists represent the lion's throne— Thus it is called the Tathāgata's Supreme Body Samaya Seal.
Recite this secret mantra:
「唵僕欠」
Om Pu Qian
此毘盧遮那， 佛三字密言，
共一字無異， 適以印密言。
印心成鏡智， 速獲菩提心，
金剛堅固體。 印額應當知，
成平等性智， 速獲灌頂地，
福聚莊嚴身。 密語印口時，
成妙觀察智， 即能轉法輪，
得佛智慧身。 誦密言印頂，
成成所作智， 證佛變化身。
能伏難調者， 由此印密言，
加持自身成， 法界體性智，
毘盧遮那佛， 虛空法界身。
即分印為二， 金剛拳從額，
等引至腦後， 則竪二頭指，
每處三相繞， 從小指歷散，
如垂下天衣。 誦一切灌頂，
三麼耶寶心：
This Vairocana, the three-syllable mantra of the Buddha, together forms a single, indivisible word, perfectly sealed by the mantra-mudra.
Seal the heart, and it becomes the Mirror-like Wisdom, swiftly attaining the Bodhi-mind, the body of adamantine solidity. Seal the forehead, you should know, it becomes the Wisdom of Equality, swiftly reaching the Abhisheka Ground, the body adorned with the accumulation of merit.
When the secret words seal the mouth, they become the Wisdom of Discernment, immediately able to turn the Dharma-wheel, attaining the Buddha's body of wisdom. Chant the mantra and seal the crown, it becomes the Wisdom of Accomplishment, realizing the Buddha's body of transformation.
It can subdue the hard-to-tame. Through this mantra-mudra, empowering oneself to become the Wisdom of the Dharmadhātu's Essential Nature, Vairocana Buddha, the body of empty space and the Dharmadhātu.
Then divide the seal into two: make a vajra fist from the forehead, draw it evenly to the back of the head, then raise the two index fingers, circle each place three times, passing from the little fingers and scattering, like heavenly robes hanging down. Chant all abhisheka mantras, the samaya-jewel heart:
「怛囕二合引」
由此印密言， 即蒙虛空界，
一切佛世界， 以金剛寶冠，
輪鬘繒綵等， 與具足灌頂，
為悅聖眾故。 二手當心前，
平掌三相拍， 應誦此密言：
Through this seal and mantra, The realm of space is instantly adorned, And all Buddha worlds Are crowned with jeweled diadems, Garlands, wheels, and silken banners— Fully anointed in consecration, To delight the sacred assembly.
With both hands before the heart, Palms level, strike three times, And recite this mantra:
「穀」
"Five Grains"
由此拍掌儀， 輪王及眷屬，
適悅而愛順， 速滿瑜伽者，
意願悉地果， 當獲堅固體。
次陳供養儀， 奉尊并聖眾，
作金剛合掌， 儀式如前說。
安於自頂上， 誦虛空庫藏，
大菩薩密言， 當作是思惟。
從印中流出， 諸供養雲海，
閼伽眾香水， 諸天妙伎樂，
歌舞嬉戲等， 塗香花燒香，
飲食燈賢瓶， 劫樹諸寶類。
白拂繖臺閣， 寶幢幡鈴珮，
珠瓔帳花鬘， 宮殿天男女，
及人天所有， 一切受用物。
於此瞻部洲， 及十方佛土，
水陸諸花等， 人天意樂者，
福感并變化， 嬋娟花馝馞。
又以諸天人， 所有本體香，
和合變易香， 燒香塗抹香，
種種差別類， 氣馥妙悅意。
復獻諸人天， 所有本體光，
自性及差別， 殊勝悅意光。
三世三界中， 一切天供養，
眾多種差別， 如《金剛頂經》，
及諸祕密教， 一切眾大乘，
契經等所說。 廣大供養具，
先奉獻本尊， 并眷屬等已。
次等引周遍， 十方諸世界，
盡虛空法界， 微塵剎土中，
諸佛大海會， 一一聖眾前，
普供養而住。 復觀察十方，
發如是願言： 「我今請諸佛，
未轉法輪者， 願速轉法輪，
欲入涅槃者， 願常住在世。」
復興如是念： 「無邊諸含識，
淪溺於六趣， 由自心虛妄。
感種種業報， 壞佛性不知，
深可悲傷愍， 我今云何救？」
復作是思惟： 「我所積福業，
應用拯濟彼， 我由獻塗香，
當獲五法身。 願從此等流，
五無漏塗香， 磨瑩熱惱者，
奮破諸地獄， 一切劇炎承。
獻花故當得， 四八大人相，
復迴向此福， 成妙覺花臺。
舒光遍照觸， 驚覺人天趣，
耽著諸欲境， 八苦所纏逼，
天樂變化苦。 願彼諸天人，
菩提心敷榮， 獲普賢常樂。
我由奉焚香， 得佛無礙智，
悅澤具端嚴。 迴施此香雲，
氛馥寒水苦， 獻食獲法喜，
禪悅解脫味。 迴施餓鬼趣，
普雨諸微妙， 天甘露飲食。
願食加持食， 皆悉得充足，
永離飢渴苦， 慳貪惡習業。
獻燈得五眼， 以為般若燈，
照曜阿修羅， 永斷矯誑心。
恚癡好鬪諍， 傍生鞭撻逼，
互相害食噉。 願得慈悲心，
常生人天路。 色無色界天，
耽著三昧味， 願脫此惑纏。
獻閼伽香水， 證平等性智，
三界法王位。 迴施此降注，
金剛甘露水， 灌沐水居者，
永離傍生趣， 速獲淨法身。
及下徹無間， 一切諸地獄，
苦具碎如塵， 皆成清涼地，
受苦諸群品， 解脫生淨土。
奉嬉常受悅， 獻笑佛憐念，
奏歌得法音， 供舞得神通，
奉瓶得賢瓶， 能滿悅意願。
進寶獲眾寶， 由貢莊嚴樹，
得佛衣覺樹。 奉幢得雨寶，
能遍濟貧乏， 供幡超勝魔，
獻鈴眾歸從。 奉瓔獲嚴具，
進鬘得寶冠， 上花得佛容。
復以此福聚， 迴施於無盡，
無餘有情界， 六趣四生等。
乃至以自身， 心口三金剛，
地水火風界， 周遍於無邊，
等虛空法界， 與一切含識，
悅意受用之。 住此無緣悲，
常拔濟利樂， 共彼同迴向，
願成大菩提， 應一切智智。」
復作是觀察， 一切法皆空，
三輪體非有， 當知無所得。
住是三摩地， 能真實拔濟，
獲無限福利， 所作速成就。
作是觀念時， 誦最勝出生，
種種供養藏， 廣大儀如來，
一切供養心。
Through this gesture of clapping hands, The Wheel-Turning King and his retinue Will be pleased, affectionate, and compliant, Swiftly fulfilling the yogi's aims. The fruits of one's wishes and attainments Shall be obtained with a firm foundation.
Next, present the offering ritual, To honor the honored ones and the sacred assembly. Form the vajra anjali mudra, The procedure as previously described. Place it upon one's own crown, Recite the mantra of Akashagarbha, The great bodhisattva's secret words, And one should contemplate thus:
From the mudra flows forth A sea of clouds of all offerings: Argham and various perfumed waters, Heavenly music and wondrous melodies, Song, dance, play, and amusement, Incense, flowers, and burning perfumes, Food, drink, lamps, and auspicious vases, Kalpa trees and all kinds of jewels, White whisks, canopies, pavilions, Precious banners, flags, bells, and pendants, Pearl necklaces, curtains, and flower garlands, Palaces, heavenly men and women, And all things enjoyed by humans and gods, Everything that can be used or enjoyed.
In this Jambudvipa, And in all the Buddha-lands of the ten directions, Flowers on water and land, Whatever pleases humans and gods, Created by merit or transformation, Beautiful flowers, fragrant and abundant. Also, all the natural scents of gods and humans, Blended and transformed scents, Burning incense and anointing perfumes, Of various distinct kinds, Fragrant, delightful, and pleasing. Furthermore, offer all the natural light of gods and humans, Their inherent and distinct qualities, Splendid, pleasing light.
In the three times and the three realms, All heavenly offerings, Numerous and varied, As described in the *Vajrasekhara Sutra*, And in all secret teachings, All the great vehicle sutras, And other scriptures. These vast offering articles, First presented to the main deity And the retinue, and so forth.
Then, with focused mind, pervade All the worlds of the ten directions, Throughout empty space, the dharma realm, In every dust-mote of Buddha-lands, Before the great assemblies of Buddhas, Before each and every sacred being, Universally make offerings and abide. Again, observe the ten directions, And utter this vow: "I now invite all Buddhas Who have not yet turned the Dharma wheel, May they swiftly turn the Dharma wheel. Those who wish to enter Nirvana, May they forever abide in the world."
Furthermore, give rise to this thought: "Boundless sentient beings, Sinking in the six realms, Due to the delusion of their own minds, Experience various karmic results, Unaware of their ruined Buddha-nature. Deeply pitiable and sorrowful, How shall I now save them?"
Again, contemplate thus: "The merit I have accumulated, I should use to rescue and aid them. By offering incense, I shall attain the five Dharma bodies. May from this flow forth The five undefiled incenses, To polish and cleanse those afflicted by heat, To shatter all the hells, And bear all intense flames. By offering flowers, I shall obtain The thirty-two major marks. Again, I dedicate this merit To become the wondrous enlightenment flower throne. Radiating light everywhere, touching, Awakening those in the human and heavenly realms, Addicted to various desire realms, Bound by the eight sufferings, And the suffering of heavenly pleasures and transformations. May those gods and humans Blossom with the Bodhi mind, And attain Samantabhadra's eternal joy.
By offering burning incense, I obtain the Buddha's unobstructed wisdom, Pleasing, radiant, and dignified. I dedicate this cloud of incense, Fragrant, to relieve the suffering of cold water. By offering food, I obtain the joy of Dharma, The taste of meditation bliss and liberation. I dedicate this to the hungry ghost realm, Universally raining down wondrous, Heavenly nectar and food. May they, eating this blessed food, All be fully satisfied, Forever free from hunger and thirst, And the evil habits of miserliness.
By offering lamps, I obtain the five eyes, To serve as the lamp of Prajna, Illuminating the asuras, Forever cutting off deceitful minds, Anger, delusion, love of strife. Animals, beaten and driven, Mutually harming and devouring. May they obtain compassionate minds, And always be born on the human and heavenly paths. Gods in the form and formless realms, Addicted to the taste of samadhi, May they be freed from these entanglements.
By offering argham perfumed water, I realize the wisdom of equality, The position of Dharma King of the three realms. I dedicate this pouring down, Vajra nectar water, To bathe water-dwelling beings, Forever freeing them from the animal realm, Swiftly obtaining the pure Dharma body. And penetrating down to Avici, All the various hells, Shattering the instruments of torment like dust, Turning all into cool, refreshing grounds. May all suffering multitudes Be liberated and born in pure lands.
Offering play, one constantly receives joy. Offering laughter, the Buddha's compassionate regard. Presenting song, one obtains the sound of Dharma. Offering dance, one gains spiritual powers. Presenting a vase, one obtains the wish-fulfilling vase, Able to satisfy pleasing desires. Offering jewels, one obtains abundant treasures. By presenting ornamental trees, One obtains the Buddha's robe and the tree of enlightenment. Presenting a banner, one obtains rain of treasures, Able to universally aid the poor and needy. Offering a flag, one surpasses conquering demons. Presenting a bell, the multitude follows and obeys. Offering a necklace, one obtains adornments. Presenting a garland, one obtains a jeweled crown. Offering superior flowers, one obtains the Buddha's countenance.
Furthermore, with this accumulation of merit, I dedicate it to the endless, Boundless world of sentient beings, The six realms, the four modes of birth, and so on. Even with my own body, Mind, speech, and the three vajras, The elements of earth, water, fire, wind, Pervading throughout the boundless, Equal to empty space, the dharma realm, Together with all sentient beings, May they enjoy it pleasingly. Abiding in this unconditional compassion, Constantly rescuing, benefiting, and gladdening, Together with them I dedicate it, Vowing to achieve great Bodhi, In response to omniscient wisdom.
Again, contemplate thus: All dharmas are empty. The three spheres are essentially non-existent. One should know there is nothing to be obtained. Abiding in this samadhi, One can truly rescue and aid, Obtain limitless benefit and merit, And swiftly accomplish all that is done.
When practicing this contemplation, Recite the most supreme, arising, Various treasury of offerings, The vast ritual of the Tathagata, The mind that makes all offerings.
「唵」
Om
由此密語印， 加持威力故。
縱觀想不成， 於諸佛海會，
皆有如上等， 諸供養雲海，
真實具成就。 由諸佛誠諦，
法爾所成故。 次當誦本尊，
一百八名讚， 作金剛合掌，
當心左低身， 是為敬禮儀。
應以美韻調， 唱此金剛歌，
次誦嬉戲密， 言印用前印。
Through the power of this secret mantra seal, Even if visualization is incomplete, Before the ocean-like assembly of Buddhas, All offerings like clouds and seas, Are truly and completely accomplished. This is due to the sincere truth of the Buddhas, And the natural power of the Dharma.
Next, recite the one hundred and eight names Of the principal deity in praise, With hands in the vajra mudra, Lower the left side of the body toward the heart— This is the gesture of reverence.
With a beautiful and melodious tone, Chant this vajra song. Then recite the playful secret, Using the previous mudra and words.
「唵嚩日羅二合(諸同)薩埵僧上蘖囉二合賀」
不改金剛掌， 合臂舒安額，
即是獻花鬘， 清雅調稱此。
Without altering the Vajra Seal, With arms joined and forehead at ease, This is the offering of a flower garland, Known as the graceful and pure melody.
「嚩日羅二合囉怛曩二合麼弩跢上囕」
前印從於臍， 漸上至口寫，
是奏歌即誦。
The previous seal rises from the navel, gradually upward to the mouth, This is the offering of song and recitation.
「嚩日羅二合達磨誐去也奈」
當心右旋轉， 金剛合掌已，
復安於頂上， 名進金剛舞。
如前誦復唱：
When the mind turns to the right, With vajra hands joined together, Then placed upon the crown of the head, This is called the Vajra Dance.
As before, chant and sing again.
「嚩日羅二合羯磨迦路婆嚩」
由陳是祕密， 瑜伽歌詠讚，
歎揚如來故， 成佛尚不難，
況求諸成就。 應知何以故？
所謂一切樂， 不如婆伽梵，
金剛薩埵樂， 是故速成就。
次以本部母， 佛眼印密言，
當心誦七遍， 印四或五處，
四心額喉頂， 五額左右肩，
心喉頂上散， 處各誦一遍。
其印如前作， 金剛合掌已，
並屈二頭指， 甲合並竪大，
各押頭指側， 謂佛眼密言：
Because these are secret teachings, with yoga chants and praises, and by extolling the Tathāgata, attaining Buddhahood is not difficult, let alone seeking other accomplishments. Why is this so? It is said that all pleasures are not equal to the bliss of Bhagavān Vajrasattva. Therefore, swift attainment is assured.
Next, with the root mantra of the mother, the Buddha-Eye mudra and secret mantra, recite seven times at the heart, and apply the mudra to four or five places: the four are the heart, forehead, throat, and crown; the five are the forehead, left and right shoulders, heart, throat, and crown, scattering upward. Recite once at each place.
The mudra is formed as before: first make the vajra añjali mudra, then bend both index fingers, join the nails and raise the thumbs, each pressing the side of the index finger. This is the Buddha-Eye secret mantra.
「曩莫三滿跢沒馱引南唵沒馱引路者儞娑嚩二合訶」
由部母加持， 本尊并眷屬，
皆共喜愛念。 瑜伽者縱有，
違犯闕法等， 矜愍不見過，
亦不凌逼他。 持諸密語者，
若不作此法， 不得微闕少，
況犯三麼耶。 若不依瑜伽，
作事法念誦， 不對壇舍利，
非時處不淨， 輒結印念持，
決定獲殃咎。 修行諸尊者，
五百由旬內， 尊皆不降赴，
亦不賜悉地， 以輪王威德，
斷壞諸法故。 所以一切時，
先作是加持， 何故事法儀，
不許非時處， 念誦求成就？
為輪王威德， 最勝無極尊，
不應無限約， 降赴非時處。
純淨無戲論， 教命不可犯，
是故不失期， 輒稱誦啟請。
瑜伽理趣門， 自心所建立，
自身為本尊， 集諸如來體。
加持為己身， 盡以虛空界，
為宮殿安住， 自身處於中。
住本尊瑜伽， 聖眷屬圍繞，
成大曼荼羅， 由是故無礙。
又為諸行者， 不達空無相，
如來體性故， 瑜伽中教王，
唯一平等淨。 觀身知空相，
即是自本尊， 由此勝解故，
於一切時處， 念誦獲成就。
又作前智拳， 誦一字密語，
身觀如前說， 心月中輪臍。
現一字金色， 舌端亦如是，
則是字為輪， 其輪為轉輪。
持色如金容， 備七珍圍繞，
寶輪寶在前， 餘寶右旋置。
珠寶與無量， 摩尼眾圍繞，
次寶女亦與， 無邊婇女俱。
馬寶及象寶， 主庫藏神寶，
各領自眷屬， 無量眾待立。
兵寶持金剛， 無能勝為師，
佛眼如來母， 共寶居八方。
如世金輪王， 具七寶眷屬，
如來頂輪王， 以佛無上寶，
為眷屬圍繞。 作是觀念時，
誦本尊密語， 一一遍諦觀，
從自成佛身， 遍體毛孔中，
等流出一切， 世界微塵數。
如來身舒遍， 盡諸有情界，
拔濟利安樂， 為轉正法輪，
現神通遊戲， 摧伏一切魔，
令現證悉地， 悅意受用等，
還來入自身， 住三摩地念。
乃至疲倦已， 或百八七三，
復結勝身印， 誦三字密言，
三七隨所宜。 即取菩提珠，
盤置合掌內， 當心誦密語。
菩提心密語， 三遍或七遍，
捧珠安頂上， 誦金剛語心：
Through the empowerment of the Mother of the Vajra Family, The principal deity and their retinue All feel joy, affection, and care. Even if the practitioner has Transgressions, omissions, or faults, They are shown compassion, their errors overlooked, And they are not oppressed by others. For one who holds the secret mantras, If this method is not performed, Not even the slightest deficiency is permissible, Let alone violating the samayas. If, without relying on the yoga, One performs ritual recitations, Not facing the altar or relics, At improper times, in impure places, And casually forms mudras and recites, They will certainly incur misfortune. For all practitioners, Within five hundred yojanas, The deities will not descend, Nor bestow siddhis, Because the Wheel-Turning King's majestic power Is disrupted and damaged by such actions. Therefore, at all times, First perform this empowerment. Why, in ritual procedures, Are recitations for attainment not permitted At improper times or places? Because the Wheel-Turning King's majestic power, The supreme and unparalleled lord, Should not be boundlessly summoned To descend at improper times or places. Pure, without idle speculation, The command must not be violated. Thus, without missing the proper time, Casually invoke and recite. The gateway of yoga's inner principle, Established by one's own mind, With oneself as the principal deity, Gathers the bodies of all Tathagatas. Empowered as one's own body, With the entire realm of space As the palace for abiding, One resides within it. Abiding in the yoga of the principal deity, Surrounded by the holy retinue, One becomes the great mandala, And thus is unobstructed. Furthermore, for practitioners Who do not realize emptiness and signlessness, The nature of the Tathagata, The king of teachings within yoga Is solely equal and pure. Contemplating the body as empty in nature, One is the principal deity oneself. Through this supreme understanding, At all times and places, Recitation brings attainment. Again, forming the Wisdom Fist mudra as before, Reciting the single-syllable secret mantra, Visualizing the body as previously described, With the mind in the moon disc at the navel, A single golden syllable appears, Likewise at the tip of the tongue. This syllable becomes a wheel, And the wheel becomes the turning wheel. Holding the color like golden radiance, Surrounded by the seven treasures, With the jeweled wheel in front, The other treasures arranged to the right. Pearls and jewels, along with Countless mani gems surrounding, Next, the jewel maidens also, With boundless attendants together. The horse treasure and elephant treasure, The treasurer deity treasure, Each leading their own retinues, Countless beings standing in attendance. The general treasure holds a vajra, Invincible as the master, The Buddha-Eye Tathagata Mother, Together with treasures occupying the eight directions. Like the worldly golden wheel-turning king, With the seven treasures as retinue, The Tathagata's crown wheel-turning king, With the Buddha's supreme treasures, As retinue surrounding. When performing this contemplation, Recite the principal deity's secret mantra, Visualizing each syllable clearly, From one's own perfected Buddha body, Through every pore of the body, Equally flowing forth, all Worlds as numerous as dust motes. The Tathagata's body extends everywhere, Filling all sentient realms, To rescue, benefit, and bring peace, Turning the wheel of true Dharma, Manifesting supernatural play, Subduing all demons, Causing immediate realization of siddhis, Joyful enjoyment, and so forth, Then returning to enter one's own body, Abiding in samadhi recollection. Until feeling weary, Whether one hundred, eight, seven, or three times, Again form the supreme body mudra, Recite the three-syllable secret mantra, Twenty-one times as appropriate. Then take the bodhi beads, Place them coiled within joined palms, Recite the secret mantra at the heart. The bodhicitta secret mantra, Three times or seven times, Lift the beads to the crown of the head, Recite the vajra speech heart mantra:
「囕」
"Buddha"
由以此密語， 加持念珠故，
所誦尊密語， 掐一珠過已。
一成一千遍， 二手當心前，
各撮聚五指， 從母初珠起。
一誦掐一遍， 與密言齊平，
至母珠却迴， 不應越母珠，
驀過越法罪。 萬千或百八，
一數為常定， 不應有增減，
數限既終畢， 還捧合加持，
放置於淨處， 敬珠由如佛，
不應輕棄觸。《 瑜伽珠經》云：
「珠表菩薩果， 中絕為斷漏，
線貫表觀音， 母為彌陀佛。」
以是不應越。 由珠積功德，
速獲成就故。 次陳前供養，
復結智拳印， 入前三摩地，
觀念於一字， 思惟其字義。
諸法本無壞， 無塵亦無染，
清淨如虛空， 清淨如空故。
一切法無壞， 諸法不壞故。
一切法本淨， 諸法本淨故。
一切法無染， 諸法非染故。
空淨不可得， 觀字義相應，
心緣住於理， 不緣於其字。
同一體清淨， 遍周於法界，
獲得無戲論， 輪王實相定。
乃至於一念， 淨心相應故，
獲無上正智， 無始積罪障，
頓滅無有餘， 十方諸如來，
本尊皆現前， 滿所希求願。
世間出世間， 一切皆與思，
乃至於現生， 成就本尊身。
復結身勝印， 誦三字密言，
即觀菩提心， 思惟阿字門。
諸法本不生， 每作觀念時， 定慧應俱運， 且如觀婀字， 纔觀即了知。 諸法本不生， 知本不生故， 是名奢摩地。
諦觀於字體， 是毘婆舍那，
此名為雙運， 諸觀皆如是。
又結勝身印， 於心額喉頂，
各一掣印開， 誦此解脫心：
By reciting this mantra, the prayer beads are empowered. For each recitation of the honored mantra, one bead is passed. One becomes a thousand times; with both hands before the heart, gather the five fingers together, starting from the mother bead. One recitation, one bead passed, in pace with the mantra, return when reaching the mother bead—do not cross over it. To skip over it is a transgression. Whether ten thousand or one hundred eight, keep the count constant; it should not increase or decrease. When the counting limit is completed, again hold and empower them, place them in a pure location. Respect the beads as you would the Buddha; do not carelessly discard or mishandle them. The *Yoga Bead Sutra* says: "The beads represent the fruit of the Bodhisattva, the break in the middle signifies cutting off defilements, the string threading through represents Guanyin, the mother bead is Amitabha Buddha." Therefore, one should not cross over it. Through the merit accumulated from the beads, swift attainment is achieved. Next, present the offerings as before, again form the wisdom-fist mudra, enter the samadhi of the three gates, contemplate the single syllable, and reflect on the meaning of the character. All dharmas are originally indestructible, without dust or defilement, pure like empty space; because they are pure like space, all dharmas are indestructible. Since dharmas are indestructible, all dharmas are originally pure. Since dharmas are originally pure, all dharmas are undefiled. Since dharmas are undefiled, emptiness and purity are ungraspable. Contemplate the meaning of the character accordingly, the mind abides in the principle, not clinging to the character itself. One body of purity pervades the entire Dharma realm, attaining the non-conceptual, the true samadhi of the Wheel-Turning King. Even in a single moment, through corresponding with a pure mind, supreme right wisdom is attained. Accumulated karmic obstacles from beginningless time are instantly eradicated without remainder. All Tathagatas of the ten directions, and the personal deity, all appear before one, fulfilling every wish sought. Worldly and beyond worldly, all is granted as desired, even in this very life, achieving the form of the personal deity. Again form the supreme body mudra, recite the three-syllable mantra, and immediately contemplate the bodhi-mind, reflecting on the gate of the syllable "A." All dharmas are originally unarisen. Each time contemplation is practiced, samadhi and wisdom should function together. For instance, when contemplating the syllable "A," upon contemplating, one immediately understands: all dharmas are originally unarisen. Knowing they are originally unarisen is called shamatha. Clearly observing the form of the character is vipashyana. This is called unified practice; all contemplations are like this. Again form the supreme body mudra; at the heart, forehead, throat, and crown, draw the mudra open once at each, reciting this liberating mind mantra:
「勃嚕唵二合目」
"Om, the sound of the heart."
由此印密言， 聖眾得離縛，
各歸於本宮， 修習瑜伽者，
至於解脫地。 復結佛眼印，
誦佛母密言， 如前加持身。
又用本部中， 無能勝明王，
密言印自身， 五處如前法。
八指右指左， 掌內各交合，
大指開微屈， 少離頭指側。
誦此心密言：
Through this seal and mantra, The noble assembly is freed from bondage, Each returns to their original abode, And the practitioner of yoga Reaches the land of liberation.
Again, form the Buddha-Eye Seal, Recite the mantra of the Buddha-Mother, And bless the body as before.
Then, within this lineage, Use the mantra and seal of the Invincible Wisdom King To empower your own body, At the five points as in the previous method.
With eight fingers—right over left— Interlace them within the palms, Thumbs slightly open and curved, A little apart from the index fingers.
Recite this heart mantra:
「吽短呼」
由作此加持， 於一切時處，
魔冤不能侵， 虎狼諸毒虫，
惡心人非人， 盡無能陵屈。
如來初成佛， 於菩提樹下，
以此印密言， 摧壞天魔軍。
若入便易處， 用觸身忿怒，
烏芻瑟摩印， 右手如常拳，
翹大指加持， 五處如先說。
誦此心密言：
Through this empowerment, At all times and places, Demons and enemies cannot invade, Tigers, wolves, and poisonous creatures, Evil-minded humans and non-humans, All are unable to harm or oppress.
When the Tathagata first attained enlightenment, Beneath the Bodhi tree, With this seal and secret mantra, He destroyed the army of the heavenly demons.
If entering a dangerous place, Use this to protect the body in times of anger— The Ucchusma seal: Form the right hand into a regular fist, Raise the thumb in empowerment, Apply to the five places as before.
Recite this heart secret mantra:
「唵特嘞二合迦」
由作此加持， 入一切穢處，
魔障不得便。 次明念誦時，
瑜伽教王中， 如來所稱讚，
無有時方處。 當知不令間，
四時或三時， 二時乃至一。
無間一切時， 三謂晨午昏，
加夜半成四， 二時謂晨暮。
一時隨得暇， 從初乃至終，
皆依此儀軌。 或無壇淨室，
隨處作念誦， 先當觀囕字，
淨身及淨處， 安字於頂上，
發智火焚燒， 身處無灰燼。
清淨如虛空。 纔住此三昧，
百劫積重罪， 一念頓蕩除。
夫人三摩地， 不計身心相，
及分別色等， 但諦觀一境。
由是法加持， 淨二界空空，
即於虛空中， 觀婀字成殿。
如忉利天宮。 又於寶殿內，
如前初觀念， 婀字成心月，
次第不復殊， 是佛不空體。
所疑不淨者， 皆觀覽字焚，
由此法界心， 密言威力故，
所淨如法界。 當知囕字義，
所謂一切法， 本淨無垢染，
諸法清淨故， 淨染不可得。
阿字菩提心， 種智之本源，
是一切字母。 十方三世佛，
所說一切法， 無非此字體，
纔念即同稱， 一切如來法。
於眼觀此字， 即能成天眼，
餘四悉具足， 諸根例可知。
乃至於鐵石， 安布諦觀念，
能動及成金。 此性成密言，
三世佛法教， 皆廣明此字。
其義說難窮， 粗陳其大略，
所謂餘諸字， 皆瞻於梵字，
非是隨方文。 念誦既終畢，
迴於其福聚， 普令諸有情，
如我無有異。 復敬禮三寶，
悔喜勸請向， 出外轉大乘，
乃至一四句。 印塔修眾善，
以此積福業， 加持資糧故，
悉地速現前。 又演略儀軌，
如先誦婀字， 用發菩提心，
左趺押右股， 右足安左股，
是如來結跏。 即結智拳印，
身勝及灌頂。 拍掌已又陳，
金剛合掌儀。 誦唵字供養，
又部母加持， 住智拳念誦，
終畢如前儀。 又說略儀軌，
先用一切佛， 部心印密言，
印五處或四。 其印以八指，
右押左相叉， 交合於掌內，
並竪二大指， 著右頭指側，
誦一切佛心：
Through this empowerment, one enters all impure places, Yet demonic hindrances find no opening.
Next, regarding the time for recitation, As praised by the Tathagata in the *Yoga Teaching King*, There is no fixed hour, direction, or place. Know that one should not allow interruption: Four times, or three times, Twice, or even once. Uninterrupted at all times. Three refers to dawn, noon, and dusk; Adding midnight makes four. Twice refers to morning and evening. Once means whenever leisure is found. From beginning to end, All follow this ritual.
Or, without a mandala, in a pure chamber, Recite wherever you are. First, visualize the syllable **RAṂ**, Purifying the body and the place. Place the syllable at the crown of the head, Ignite the fire of wisdom to burn away Body and place, leaving no ash, Pure as empty space.
Upon abiding in this samadhi, Sins accumulated over a hundred kalpas Are instantly swept away in a single thought. When entering samadhi, Do not cling to the appearance of body and mind, Nor discriminate forms and such, But steadfastly contemplate a single object.
Through this dharma empowerment, Purify the two realms as empty space. Then, within that empty space, Visualize the syllable **A** forming a palace, Like the palace of the Trayastrimsa Heaven. Further, within that jeweled palace, As initially contemplated before, The syllable **A** becomes the moon of the heart. The sequence is no different; This is the non-empty essence of the Buddha. For anything suspected of impurity, Visualize it burned by the syllable **RAṂ**. Through this mind of dharmadhatu And the power of the mantra, What is purified becomes like dharmadhatu.
Know the meaning of the syllable **RAṂ**: It is that all dharmas Are originally pure, without defilement. Since all dharmas are pure, Purity and defilement are unobtainable.
The syllable **A** is the bodhicitta, The source of all-knowing wisdom, The mother of all syllables. All dharmas spoken By the Buddhas of the ten directions and three times Are none other than the essence of this syllable. Merely reciting it is equivalent to proclaiming All Tathagata-dharmas.
Visualizing this syllable at the eye Can accomplish the divine eye. The other four senses are fully endowed as well; The other faculties can be understood by analogy. Even placing it on iron or stone And contemplating it with conviction Can cause movement or transformation into gold. This nature becomes the secret mantra. The teachings of the Buddhas of the three times All extensively elucidate this syllable. Its meaning is difficult to exhaust; Here, its general outline is roughly stated. As for the other syllables, They all depend on the Sanskrit characters, Not on region-specific scripts.
When recitation is complete, Dedicate the accumulated merit To all sentient beings universally, That they may become like me, without difference. Again, pay homage to the Triple Gem, Repent, rejoice, exhort, and dedicate. Go forth and turn the wheel of the Great Vehicle, Even if just a single four-line verse. Stamp stupas, cultivate all virtues. Through these accumulated meritorious deeds And the empowerment of provisions, Siddhi will swiftly manifest.
Now, the concise ritual is further explained: As before, recite the syllable **A** To arouse bodhicitta. Place the left foot over the right thigh, The right foot over the left thigh; This is the Tathagata's cross-legged posture. Then form the wisdom-fist mudra, The supreme body empowerment, and the crown empowerment. Clap the hands, then present The vajra-joined-palms gesture. Recite the syllable **OṂ** for offering, And the empowerment of the lineage mother. Abiding in the wisdom-fist, recite; When finished, follow the previous ritual.
Again, a concise ritual is taught: First, use the heart mudra and mantra Of all Buddhas and lineages, Applying it to five or four places. The mudra: with the eight fingers, Right over left, interlace them, Joining within the palms, And erect both thumbs, Placing them beside the right index finger. Recite the heart mantra of all Buddhas:
「唵爾曩仍入聲而孕反」
適以印此明， 加持自身時，
便同諸佛身， 即部母加持。
作智拳念誦， 坐如前全跏，
或作輪王坐， 交脚或垂一，
乃至獨膝竪， 輪王三種坐。
或作普賢跏， 左掌承右腿，
右趺鎮左髀， 普賢跏乃成。
是等坐隨意， 即金剛合掌，
誦唵字供養， 數限畢復陳。
智拳誦一字， 晝用部心印，
夜以佛眼印， 印五處作護。
復次又開演， 極略念誦儀，
為修瑜伽者， 不好樂多法，
或眾世務迫， 用廣法恐闕。
先結智拳印， 即勝身加持，
次陳供養儀， 即便作念誦，
亦無所闕少。 若更極驅迫，
恐間闕時分， 但作智拳印，
誦本尊密言， 七遍或三遍，
即任行住坐， 隨意作念誦。
若執珠記數， 一百八未滿，
中間不應語。 若要語當觀，
囕字於舌上， 縱語不為間。
或唯結身勝， 大三摩耶印，
便念誦亦得， 支分皆不闕。
何故此二印， 獨用成具法？
以纔結智拳， 能攝諸如來，
入住處隨順， 勝身三麼耶。
適結此印時， 一切印已成，
十方三世佛， 所說之密印，
盡在此印中。 又一切如來，
同一聚密合， 成此一法身，
更無有二相。 諸佛皆隨喜，
菩薩咸敬奉， 天龍人非人，
攝伏而歸命。 由如是義故，
不待諸印助， 一成一切印。
若如常念誦， 當依廣儀軌，
不應執此義， 而生懈怠心。
我於諸瑜伽， 大祕密經中，
搜括至綱要， 略集金輪王，
速成佛理趣， 瑜伽儀軌竟。
When you seal with this light, empowering your own body, you become one with all buddhas— this is the empowerment of the mother mandala.
Perform the Wisdom-Fist recitation, seated in full lotus as before, or in the Wheel-Turning King posture, with legs crossed or one leg lowered, or even with one knee raised— these are the three postures of the Wheel-Turning King.
Or adopt Samantabhadra’s posture: left palm supporting the right thigh, right foot resting on the left thigh— thus Samantabhadra’s posture is formed.
Choose any of these postures as you wish, then form the vajra añjali, recite the syllable "Oṁ" as offering, and when the count is complete, resume.
Recite the single syllable in Wisdom-Fist, using the heart-mudrā of the mandala by day, and the Buddha-Eye mudrā by night, sealing the five places for protection.
Next, I will explain the most concise recitation method, for those yogis who do not prefer elaborate practices, or whose worldly duties press upon them, lest the extensive method be neglected.
First form the Wisdom-Fist mudrā, empower the body as supreme, then present the offerings, and proceed directly to recitation— nothing will be lacking.
If pressed even more urgently, fearing interruption in time, simply form the Wisdom-Fist mudrā, recite the mantra of the principal deity seven times or three times, then continue while walking, standing, or sitting, reciting freely as you wish.
If counting with a rosary, before completing one hundred eight, you should not speak. If you must speak, visualize the syllable "Raṁ" upon your tongue— even if you speak, it will not break the practice.
Or simply form the supreme body-mudrā, the great samaya seal, and then recite—this too is complete, with no limb of practice missing.
Why do these two mudrās alone suffice to perfect the practice? Because as soon as Wisdom-Fist is formed, it gathers all tathāgatas, accommodating their abiding and entry— the supreme body samaya.
Upon forming this seal, all seals are accomplished. The secret seals spoken by all buddhas of the ten directions and three times are fully contained within this seal.
Moreover, all tathāgatas unite as one assembly in secret union, forming this single Dharma-body, without any duality. All buddhas rejoice, bodhisattvas honor and serve, gods, dragons, humans, and non-humans are subdued and take refuge.
For these reasons, without relying on other seals, this one accomplishes all seals.
If practicing regular recitation, follow the extensive ritual. Do not cling to this teaching and give rise to a lazy mind.
I have gathered the essential points from the great secret tantras of yoga, briefly compiling this Vajra Wheel-Turning King method for swiftly attaining buddhahood— thus the yoga ritual is complete.
一字頂輪王瑜伽念誦儀軌一卷
Single-Volume Yoga Recitation Ritual of the One-Syllable Crown Wheel King
長寬三秊五月十三日
於勸修寺西明院書了 範乘
Written at the Western Clarity Hall of the Kanjuji Temple, by Hōjō.
一交了
Once it's gone, it's gone.