菩提場所說一字頂輪王經儀軌品第五
Chapter 5: The Ritual Section of the One-Syllable Uṣṇīṣa Cakravartin Sūtra Spoken
爾時，金剛手復白佛言：「世尊！云何修佛頂真言行者住清淨軌則，作本尊觀行？唯願世尊說，以一支速疾成就佛頂等悉地。」
At that time, Vajrapani again addressed the Buddha, saying: "World-Honored One, how should a practitioner of the Buddha-Crown True Word Dharma abide in pure precepts and cultivate the visualization of the principal deity? I beseech the World-Honored One to teach a method that swiftly accomplishes the siddhis of the Buddha-Crown and other attainments."
佛言：「是故，持金剛諦聽。眾生利益故，小眾生緩慢精進者，差別而說。一切真言教中，三時住清淨軌則，不放逸，常住觀佛三摩地，不應以散動心觀，不以貪染擾亂其心，應一心觀佛，常以慈三摩地遍緣十方一切有情，三時澡浴，洗濯手足，依法澡灑。勇健智慧者，不應放逸，損害生命，換內衣已以此真言護身。真言曰：
The Buddha said: "Therefore, listen carefully, O Vajra-holder. For the benefit of all beings, and especially for those of lesser capacity who progress slowly, this is taught distinctly. In all mantra teachings, one should abide by the pure discipline in the three periods, be diligent, constantly abide in the samadhi of contemplating the Buddha. One should not contemplate with a scattered, restless mind, nor allow greed and attachment to disturb the mind. One should contemplate the Buddha with single-minded focus, always pervading all sentient beings in the ten directions with the samadhi of loving-kindness. In the three periods, bathe and wash the hands and feet, cleansing oneself according to the method. Those who are vigorous and wise should not be negligent, nor harm life. After changing the inner robe, protect the body with this mantra. The mantra is:"
「『唵麼麼吽匿(儞翼反)』
"Om Mam Hum Ni"
「若用土，不應用和蟲土。智者應用清淨香土，不太黑、不太黃、不太赤，如是土通一切成就法。
If using earth, do not use earth mixed with insects. The wise should use pure, fragrant earth—not too black, not too yellow, not too red. Such earth is suitable for all practices of accomplishment.
「若調伏法用黑土，赤土亦得；若作增益，應用黃土；消滅災禍及諸罪障，應用白土；若求羅惹，應用不白不黑土；若求敬愛法，應用赤黃土。如是，智者依教用土，以此真言先加持土，然後應用。土真言曰：
"If you are practicing a method to subdue negative forces, use black clay; red clay can also be used. For methods to increase blessings and benefits, yellow clay should be used. To eliminate calamities and remove obstacles and karmic hindrances, white clay should be used. If you seek to gain the favor of rulers or those in power, use clay that is neither white nor black. For methods to inspire affection and respect, use reddish-yellow clay. In this way, a wise person uses the clay according to the teachings, first empowering it with this mantra before applying it. The mantra for the clay is as follows:"
「『唵娜囉吽(引)』
Om Narah Hum
「以此土真言， 通諸成就用。
以此河真言， 加持於河水：
"With this mantra of the earth, all accomplishments are fulfilled.
With this mantra of the river, bless the flowing waters:"
「『唵入嚩(二合)攞吽(引)』
"Om Vajra Hūṃ"
「此明加持河， 一切處通用。
分土為三聚， 置於清淨處，
其地離涕唾、 臭穢之地處、
女人藂聚處、 小兒戲劇處、
諸畜踐河處、 眾生攢聚處。
行者於是處， 不應而澡浴，
阨迮及險阻、 及與臭穢水，
智者應遠離。 當別求勝河，
澄潔清流水， 遠離泥滓穢。
於其河岸側， 種種樹莊嚴，
於彼當澡浴。 其水深潤滑，
常於如是處， 水中諸鳥戲，
諸華悉莊嚴， 行者應彼浴。
復以此真言， 加持於淨土。
"This is the blessed river for empowerment, used everywhere.
Divide the earth into three sections, place them in a pure location, a place free from mucus and spit, foul and filthy grounds, where women gather in crowds, where children play and frolic, where animals trample the river, where living beings cluster together. The practitioner should not bathe in such places, nor in narrow, cramped, or treacherous spots, nor in foul and filthy waters. The wise should stay far away. Seek instead a superior river, clear and pure flowing water, free from mud and filth.
On its riverbanks, adorned with various trees, there you should bathe. Its waters deep, smooth, and flowing, always in such a place, where water birds play, adorned with all kinds of flowers, the practitioner should bathe there. Then, with this mantra, empower the pure earth."
「真言曰：
The mantra is:
「『唵鉢囉(二合)入嚩(二合)攞吽(引)』
Oṃ Prajñā Hūṃ
「即應自擐甲， 大指置於心，
真言誦七遍。
Then you should put on your armor, Place your thumb over your heart, And recite the mantra seven times.
「甲冑真言曰：
The Armor Mantra says:
「『唵入嚩(二合)攞帝惹吽(引)』
Oṃ, enter the Vajra realm, Jaya Hūṃ.
「以心甲冑明， 修行者應用，
悉皆於遍身， 即成大加護。
"With the armor of a clear mind, the practitioner should apply it, throughout the entire body, it becomes great protection."
「擐身甲真言曰：
The Mantra for Donning the Armor of the Body is:
「『唵入嚩(二合)攞跛囉羯囉(二合)麼吽(引)』
"Om Vajra Prajna Hum"
「此名身甲冑， 智者常應作。
即應入於水， 自腰或至胸，
毘那夜迦障、 水中諸惡蟲，
由此加持故， 不能為損害。
"This is called the armor of the body, which the wise should always wear.
Then enter the water, from the waist up to the chest.
The obstacles of Vināyaka, and the harmful creatures in the water—
through this blessing, they cannot cause harm."
「真言曰：
The mantra is:
「『唵吒𭍌(二合)(二)滿馱娑嚩(二合引)訶(引)』
Om, Tṛ, Maṇḍa Svāhā.
「此辦事真言， 一切佛頂心，
由憶念此故， 水居諸障者，
所有欲損害， 悉令禁其口。
以此護其土， 分土作三分，
以用為洗淨。 從脚至膝脾，
以土揩令淨， 離惡氣滓穢，
諸佛說為淨； 次用第二分，
從腰至於頸； 第三洗上分，
以土應洗之。 離蟲然可用，
先置第三土， 復更慇懃洗。
以辦事真言， 行者加持水，
三誦灑於頂， 沈靜而寂默。
澡洗潔淨已， 輒不與人語，
復以辦事明， 行者自加持。
以無能勝護、 及以佛毫相，
摧壞佛頂明， 普加護稱讚。
以佛眼真言， 惟通佛部用，
純正諸佛頂， 成就曼荼羅。
當結方隅界， 并護於助伴，
許用摧毀頂， 及成辦一切。
無蟲水澡灑， 此明誦一遍。
"This mantra for accomplishing tasks, the true heart of all Buddhas' crowns,
By remembering it, all obstructing water-dwellers
Who wish to cause harm will have their mouths sealed.
With this, protect the earth, dividing it into three parts,
To be used for purification.
From the feet to the knees, cleanse with the earth,
Removing foul impurities and defilements,
Which the Buddhas declare as pure.
Then use the second portion,
From the waist to the neck;
The third portion washes the upper body,
Cleansing it with the earth.
Free from insects, it may be used.
First set aside the third portion of earth,
Then wash again with care.
With the mantra for accomplishing tasks,
The practitioner blesses the water,
Recites it three times while sprinkling it on the head,
In stillness and silence.
After washing and purifying,
Do not speak to anyone.
Again, with the mantra for accomplishing tasks,
The practitioner blesses oneself.
With the protection of the Unconquerable,
And the Buddha's brow-mark,
The mantra that destroys the Buddha's crown,
Universally praised and guarded.
With the mantra of the Buddha's Eye,
Used exclusively within the Buddha family,
The pure and true crowns of all Buddhas,
Complete the mandala.
Establish the boundaries of the directions,
And protect the companions.
Permitted to use the Destroying Crown,
And accomplish all tasks.
With insect-free water for cleansing,
Recite this mantra once."
「清淨真言曰：
The Mantra of Purification says:
「『曩謨薩嚩沒馱冐地薩怛嚩(二合)南唵戍(入)殿努戍(引)馱曩耶娑嚩(二合)訶(引)』
Homage to all Buddhas and Bodhisattvas! Om, the one who bestows the jewel, the bestower of jewels, svaha.
「此澡灑真言， 通用如來部，
即往念誦室， 住定不放逸。
當於身前觀， 三尺之量地，
悲愍心相應， 兼與慧而俱。
當往念誦室， 應著清淨衣、
奴俱羅芻麼， 及與野麻衣。
智者應念誦， 依於教儀軌，
應誦淨真言。 次用辦事明，
加持茅薦座， 敷置於像前，
應念誦本尊， 次應迎聖眾。
真言印相應， 數觀本尊像，
即結蓮華印， 以座而奉獻。
諸佛持吉祥， 佛足幖幟生；
諸菩薩蓮座， 是座皆稱讚。
真言修行者， 不應坐高床，
而觀本尊像， 次應持念珠。
"This purifying mantra is universally used in the Tathagata section.
Proceed to the recitation chamber, settle your mind with unwavering diligence.
Visualize before you an area of three feet, with a heart of compassion and wisdom combined.
When going to the recitation chamber, wear clean garments— kusha grass robes or hemp cloth.
The wise practitioner should recite according to the prescribed ritual, first chanting the purification mantra, then the invocation mantra.
Bless the grass mat seat and lay it before the image. Recite the name of the principal deity, then invite the sacred assembly.
With mantra and mudra in harmony, frequently visualize the deity's form. Form the lotus mudra and offer the seat.
All Buddhas uphold auspiciousness; the emblem of the Buddha's feet arises.
For all Bodhisattvas, the lotus seat is praised.
The mantra practitioner should not sit on a high seat while visualizing the deity's form; then take up the prayer beads."
「穿珠真言曰：
The Mantra for Stringing Beads is:
「『唵阿納部(二合)諦微惹曳悉地悉馱囉梯(二合)娑嚩(二合)訶(引)』
Oṃ Anabudhi Viraje Siddhi Siddhārāṭi Svāhā
「菩提子念珠， 決定得成就，
上、中、下悉地， 通諸真言用。
金、銀等作珠， 增益應用之，
清淨頗胝迦， 一切義成就。
童子線應穿， 皆依具儀軌，
當用自密語， 以此作加持。
A rosary of bodhi seeds ensures the attainment of accomplishment, Be it supreme, middling, or lesser siddhis, suitable for all mantras.
Rosaries made of gold, silver, or similar materials are used for increase, While pure crystal achieves all purposes.
They should be strung with a child’s thread, All in accordance with the prescribed ritual.
One should use one’s own secret mantra To empower them through this practice.
「加持珠真言曰：
The mantra for the empowerment beads is:
「『曩謨薄誐嚩底(丁以反引)悉地娑馱也娑馱也悉馱囉梯(二合)娑嚩(二合引)訶(引)』
Homage to the Bhagavati, the Accomplished One, the Accomplished One, the Accomplished One, the Perfect One, Svaha.
「當以此真言， 加持於念珠，
應誦於七遍， 持於二掌中，
坐於茅薦上， 求成一切義。
吉祥密嚩樹、 白檀及天木，
如是等樹類， 念珠增益勝，
念誦護摩時， 應用如是珠。
佉陀羅木樹， 末度俱那衛，
用此木為珠， 而作調伏法；
亦用此樹木， 而作於床座。
若木不能得， 取葉離諸蟲，
坐臥而藉之、 及灌頂處坐。
燒瞿摩夷灰， 濾水用洗淨，
密絹為濾羅， 審觀濾漉水。
依法持密言， 若不得成就，
應用頂輪王， 加持必成就。
復用心隨心， 相共而和誦；
若如是不成， 用佛眼真言，
相和而誦之。 世尊佛眼明，
一切佛所說， 先佛亦稱讚，
我今而宣說。 求成佛頂者，
應當而誦持， 與彼相和誦，
不久疾成就； 設作五無間，
不久亦得成。 若無有畫像，
運心作觀行， 諸佛所稱讚，
即結禮佛掌， 觀行誦此明。
"With this true mantra, bless the prayer beads. Recite it seven times, holding them in both palms. Sit upon a grass mat, seeking to accomplish all aims.
The auspicious *Mivashu* tree, sandalwood, and heavenly wood— Such kinds of trees make prayer beads most excellent. When performing recitation and fire offerings, use such beads.
The *Qietuoluo* wood tree, *Modu Junavei*, Use this wood for beads to practice the subjugation method; Also use this wood to make a seat or bed.
If wood cannot be obtained, take leaves free from insects, Sit or lie upon them, and sit at the consecration site.
Burn *Jumoyi* ashes, filter water to wash clean, Use fine silk as a filter, carefully observe the filtered water.
If, following the method and holding the secret words, one does not attain accomplishment, Then apply the Crown Wheel King mantra; blessing will surely bring success.
Further, use the Heart-Following-Heart mantra, reciting them together in harmony; If even this does not succeed, use the Buddha-Eye true mantra, Reciting it together in harmony. The World-Honored One's Buddha-Eye Brightness, Spoken by all Buddhas, praised by past Buddhas, I now proclaim. Those seeking to accomplish the Buddha-Crown Should recite and hold it, harmonizing with it, And soon swiftly achieve success; even if one has committed the five grave offenses, Soon they too will be accomplished. If there is no painted image, Direct the mind in contemplative practice, praised by all Buddhas, Then join the palms in reverence to the Buddha, and recite this mantra while in contemplation."
「真言曰：
The mantra is:
「『曩謨囉怛曩(二合)怛囉(二合)夜(引)也阿左羅尾㘑娑嚩(二合)訶(引)』
“I pay homage to the Tathagata, the Arhat, the Fully Enlightened One.
「則結大印，想於彼印上，以無量寶所成山。於山上想七寶所成蓮華，其華無量千萬葉，其胎廣博大莖，於彼上有樓閣。於樓閣中想世尊坐，如真言身形、如所畫像說，世尊安隱，結跏趺坐，作說法印，具大人相，莊嚴其身，遍周圓光，應如是觀。餘亦如上所畫像，觀在於樓閣中，閣上有相輪橖，心中想無量真珠寶網遍覆，乃至隨意而觀一由旬大、或百由旬，乃至千由旬量應觀行，隨自意觀之，乃至有頂。專注一心，智者不應放逸，心繫於本尊諸佛加持力，作是思惟：『求成就者作如是觀行。』以無垢海真言加持大海。真言曰：
Then, form the great mudra. Visualize upon that mudra a mountain formed of immeasurable jewels. Upon the mountain, visualize a lotus flower formed of the seven treasures, its petals numbering in the countless millions, its calyx vast and its stem broad. Upon it, visualize a pavilion. Within the pavilion, visualize the World-Honored One seated, in the form described by the mantra, as depicted in the sacred image. The World-Honored One is serene, seated in the full lotus posture, forming the Dharma-teaching mudra, possessing the marks of a great being, his body adorned, surrounded by a perfect circle of light. One should contemplate in this manner. The other aspects are also as depicted in the sacred image, visualized within the pavilion. Above the pavilion is a spire with a parasol. Within one's mind, visualize an immeasurable net of pearls and jewels covering it entirely. One may contemplate it as being one yojana in size, or a hundred yojanas, even up to a thousand yojanas in extent, as one practices the visualization. Contemplate it according to one's own intention, even up to the summit of existence. Focus the mind single-pointedly. The wise should not be negligent. With the mind bound to the empowerment of the principal deity and all Buddhas, think thus: 'One who seeks accomplishment practices such visualization.' Purify the great ocean with the mantra of the Stainless Ocean. The mantra is:
「『唵尾麼盧㮈地吽』
Om Vimala Nadi Hum
「以山真言加持於山。真言曰：
Empower the mountain with the mantra of the mountain. The mantra is:
「『唵阿左欏吽』
Om Ah Ra Pa Tsa Na Dhi
「以蓮華真言加持蓮華。真言曰：
Empower the lotus with the Lotus Mantra. The mantra is as follows:
「『唵吽 迦麼欏娑嚩(二合)訶(引)』
"Om Hum Kamalasva Ha"
「一切寶樓閣真言加持樓閣。真言曰：
The mantra for empowering all jeweled pavilions and towers is:
「『曩謨薩嚩怛他(引)蘗跢南薩嚩他欠(平)榅諾(二合)蘗帝薩叵(二合)囉曀𤚥誐誐曩劍 娑嚩(二合)訶(引)』
“I pay homage to all the Tathagatas. I pay homage to the one who is the essence of all phenomena, the one who is the great, supreme, and all-pervading lord. Svaha.”
「次，應請佛世尊。以自真言應想世尊如從忉利天下降閻浮至於道場，即獻閼伽，作是頌言：
Next, one should invite the Buddha, the World-Honored One. Using one's own true mantra, one should visualize the World-Honored One descending from the Trayastrimsa Heaven to the Jambudvipa, arriving at the ritual site, and then offer the argha water, reciting this verse:
「『以自神通住， 待我作供養。』
"I will abide by my own spiritual power, awaiting the offering you will make."
「然後以六字佛頂結上方界，即想如來澡浴，及自本尊三部部主，或依自教及諸尊獻塗香華、衣服、嚴具、飲食、香水——若無如上所說供具，應心中觀想而獻。如是供養儀軌已，即說罪、隨喜、勸請、迴向、發願悉皆應作。即安心於鼻端，一心念誦乃至不疲倦。所念誦遍數而獻，復獻塗香華、燒香、飲食、燈明等供養，獻閼伽而觀想東門奉送世尊，則禮一切佛、菩薩，禮已而起。如是三時應作，為無像故說是儀軌。」
"Then, using the Six-Syllable Buddha-Crown Mudra to seal the upper boundary, visualize the Buddha bathing, along with your personal deity and the three main deities of the mandala. According to your own tradition and the instructions for each deity, offer fragrant paste, flowers, clothing, ornaments, food, and scented water. If you lack the physical offerings mentioned above, visualize them in your mind and make the offering.
Once this offering ritual is complete, perform the practices of confession, rejoicing in others' merits, requesting the Buddhas to teach, dedicating merit, and making vows. Then, settle your mind at the tip of your nose and recite the mantra single-pointedly until you feel no fatigue. After completing the recitations, offer fragrant paste, flowers, incense, food, lamps, and other offerings once more. Present the water offering, and visualize sending the World-Honored One out through the eastern gate. Then, bow to all Buddhas and bodhisattvas, and rise after paying homage.
Perform this practice three times a day. Since there is no physical image, this ritual is explained in this manner."