菩提場所說一字頂輪王經分別祕密相品第六
Chapter 6: The Secret Characteristics
爾時，釋迦牟尼佛復誥金剛手祕密主言：「汝聽，金剛手！此佛頂王真言成就修行，一切如來之所說，成就佛頂故，以不壞伽他句行教。金剛手！略說一切如來所說成就次第。」說伽他曰：
Then, the Buddha Shakyamuni once more addressed the Vajra-holder, the Lord of Secrets, saying: "Listen, Vajra-holder! This practice of the Buddha's Crown King mantra, which accomplishes all that the Tathagatas have proclaimed, is taught through unbreakable verses for the sake of perfecting the Buddha's Crown. Vajra-holder! Briefly stated, here is the sequence of accomplishment proclaimed by all Tathagatas." He then spoke this verse:
「屏處集聖眾， 令獲威靈處，
於宅及天室、 空舍與窟中、
逈樹或屍林、 樹林、於山谷，
成就或念誦， 心在於本尊。
不清淨令淨、 不清淨遍淨，
於清淨成就， 以二成二種，
是名成就者， 一切修悉地。
於食應節量， 不飽亦不飢；
食飲應等量， 甘甜及酸醋，
應捨如是貪。 貪俱之有情，
於味生貪著， 由貪念護摩，
不生於一心。 初夜讀正典，
中夜然寢息， 於淨茅薦上，
作護依儀軌， 皆與印相應。
寢臥如師子， 如師子驍勇，
東方及南方， 枕手而眠臥，
息增於護摩。 若有東南方，
左安於右上， 足手亦如是，
累足然後寢， 少分令端嚴。
頭若向西方， 面觀於南方，
寢時應護身， 與降伏相應。
若上白檀樹、 吉祥尼俱陀、
優曇鉢等樹， 夢上此等樹，
是為成就相。 鴈及迦陵伽、
鴛鴦與白鶴、 孔雀等吉鳥，
夢乘此等鳥， 若見如是相，
不久當悉地。 若夢見於血，
此亦成就相。 若於夢中見，
幢幡等交雜、 或登於高樓、
若履及遊行， 是則成就相。
或夢乘舟舡、 或執箏、箜篌、
或見塔、苾芻， 如是等善夢，
悉皆成就相。 若於夢中見，
狗及旃陀羅、 水蛭、油塗身，
此皆不吉祥； 駝驢及車等，
若見及觸彼， 必壞於成就。
如是等夢相， 善及不善相，
應知此二夢， 知已求成就。
應作護摩法， 燒粳米、油、麻，
得脫諸魔障， 即見於本尊。
常得而警覺， 聖者現是言：
『當往於某處， 至彼燒酥蜜。』
則現於實事， 去食盡是實、
於道亦為實。 若疑於本尊，
當寢於夢中： 『願尊示我身。』
而現丈夫身。 若見於女人，
能生貪染心， 應為不放逸，
欲眠時加持。 念誦不應思，
過去之財寶、 未來亦不應，
慎勿起思惟， 不成念誦儀。
若心而散動， 觀真言義理，
住定而念誦。 心若緣貪染，
應作不淨觀； 若心起嗔恚，
即與慈相應； 於愚念緣生，
數數若心起， 在於顛倒中，
即專注一心， 住於本尊觀。
若未入輪壇， 獻諸香華等，
為諸魔食噉。 由不依儀軌、
及不廣善解， 遠離阿闍梨，
諸魔隨行者， 如影而隨形，
念誦功被奪。 纔魔食香等，
念誦及護摩， 本尊不受得。
此真言主宰， 成就頂真言，
當用作加持， 護魔頂行等，
不能為障礙， 成就頂輪王。
是故作加護， 一切成就處，
應誦無能勝， 作自身加持。
菩薩種真言， 輪王之眷屬，
用彼作加護。 成就真言時、
念誦護摩等， 先應作護身。
若離護身法， 悉地必不成，
遊空大藥叉， 成就鬼羅剎，
遊行破壞故， 令彼心疑惑。
尾臘嚩之華、 遏迦度度囉，
悉皆不應用。 一切佛頂部，
稱讚闍提華、 青蓮、俱勿頭、
蓮華、庾體花， 及餘種種華，
極香陸地華。 當知佛頂明，
一切時供養， 修行者不成，
二、三度作法， 乃至於七遍，
次第作成就。 當於入海河，
而作印塔法， 或一、二、三、四，
隨力而作之。 念誦并作塔，
恭敬而讚歎， 讀誦於妙典，
數數疲乏時， 塔滿三洛叉，
先罪悉消滅。 用以極香華、
燒香及塗香， 供養窣堵波，
於一一塔前， 用真言加持，
一一窣堵波， 應誦千八遍。
真言若不成， 由罪覆心故，
應作一肘量， 一千窣堵波。
設造五無間， 決定得成就，
由念誦滅罪， 何況作制底？
當於入海河， 獻蓮華十萬，
獻限爾所數， 速疾得成就，
於彼入海河， 何況過此量？
遲速得成就， 皆由自己身，
成就於真言， 由彼福、無福。
若福德強盛， 當於不久時，
速疾得悉地； 無福德之人，
應作窣堵波， 悉地念誦本，
是故以精進， 成就得牢固。
真言在經書， 不能除眾毒，
見如是道理， 勤功念誦勝。
常為父母、師、 受苦諸有情，
一分而念誦， 為彼皆迴向。
為滅諸障難， 應作常禮佛，
由禮佛念誦， 速疾得成就。
說禮佛果報， 無量福德聚，
當知是歸命， 數數勤敬禮，
常恒獲悉地； 不然末法時，
真言不成就。 是故我釋迦，
說威德弟子， 末世得解脫。
是故離疑心， 發勤大精進，
修持諸悉地， 不久得成就。
增勝福德人， 速疾得悉地；
多分無福人， 遲晚乃得成。
若悲智相應， 獲殊勝悉地；
不以假琉璃、 與紅頗梨等，
是佛頂真言， 力用不思議。
乞得食令淨， 應獻於本尊，
分作為三分， 愍念有情故。
先應取一分， 當供養本尊；
又取於一分， 施諸外來客；
餘一應自食。 所獻本尊食，
贖取而受用。 若無有外客，
轉施諸禽獸； 自己分之食，
盡不應施他， 恐損壞身故。
減少分應施， 面南應食之，
是則調伏法， 不應面西食。
當作調伏事， 北、東許息增；
成就佛頂等， 成寂東為異。
應作悲愍心， 三時應思惟：
『誰在於苦惱？ 我今盡拔濟。』
大悲心相應， 出家及在家、
持杖并梵志， 皆懷悲愍意。
念誦者遊行， 無侶常謹慎，
是故常敬禮， 諸佛之塔廟。
難成之真言， 一切時等持，
常修三摩地， 是人得自在。
種種調伏者， 示現種種色，
是故常應作， 念誦及護摩。
塗拭并灑淨， 作淨如先說，
後應作護身， 灰芥結方隅。
以辦事真言， 或用摧壞頂，
加持縷纏橛， 應釘於四角。
護已應供養， 智者即啟請，
一切諸聖眾， 念誦護摩處。
安置於座上， 應作成就因，
瞿摩土相和， 智者用作壇。
於此壇輪中， 說供養為儀，
先為如來勝， 依儀軌而獻。
次則輪王頂、 其次諸佛頂，
次第而供養。 次及觀自在、
自族并眷屬， 及與金剛手，
所獻同佛頂， 所獻香華等，
亦同於部類。 如是為三部，
而作供養儀， 以此常警覺。
及一切世天， 愚癡作是言：
『一切真言人， 悉皆是妄作。』
若不說儀軌， 則墮於毀謗。
油麻、白芥子， 而作於護摩，
能成敬愛事； 燒油麻、粳米，
獲得於增益； 毒藥、羅蘖𠼝，
相和而護摩， 壞亂佛教者，
悉皆令除滅； 尾臘嚩樹木、
無憂及白秦、 波羅奢菩提、
及以白膠木， 增益諸護摩，
用如是等木； 尼瞿陀優曇、
阿說他乳木、 活兒子等木，
若作息災法， 用為護摩柴；
佉陀羅木槵、 及迦羅迦木、
迦羅尾羅木， 如是等諸木，
調伏相憎用。 面應向南坐，
稱『吽』字而燒， 意思而口稱，
應作調伏法； 面對於北方，
於真言句中， 加『娑嚩訶』誦，
即成於息災， 諸佛頂應修；
面向東而坐， 護摩作增益。
結跏為息災， 吉祥坐增益，
蹲踞作調伏。 除害故護摩，
名為調伏事； 遮止諸障故，
名為於息災； 成就隨意故，
是名為增益。 如是一切處，
善思而修行。 憎嫉佛教者，
令其遠離故， 是名相憎法。
清淨持誦者， 不應長爪髮；
在家淨行人， 髮長不為過。
護摩念誦時， 皆有所妨礙，
貪事梳洗功， 虛過於時分；
供養聖眾時， 甲中停垢穢、
頭髮生蟣虱， 能生諸罪愆。
不觀日出時、 不觀日蝕時、
亦不觀月蝕， 不輕毀師尊，
供養聖眾時， 不觀安樂事、
亦不觀鬪諍， 是故修行者，
常與定相應。 於飢儉國土、
及於鬪戰處、 國主不和順，
不應求悉地。 聖眾被罰處、
藥叉鬼神處、 龍神雜亂處、
屍林穢污處、 彌綟車居處、
多饒蚊虻處、 或於亢旱處，
如彼諸難處， 不應求成就。
不調倡女處、 多饒惡風處，
如是等之處， 不獲於悉地。
是處若吉祥， 念誦作護摩，
聖眾皆喜悅。 如人食好食，
心意得適悅， 此中護摩勝，
成辦諸事業。 若王相不具，
不堪紹王位， 隨力分應作，
念誦及護摩。 下劣修行者，
果報亦下劣。 若乞、毒、刀杖，
不應而施與； 唯除敬愛法、
為護命難故、 為除憂惱故，
除如是因緣， 悉皆不應與。
清淨修行者， 或誤觸不淨，
則應而澡浴， 心誦結印契。
如是貪染類， 應思淨真言，
誦明結印契， 悉皆得清淨。
諸穢之鬼神、 起屍及藥叉，
及羅剎成就， 上中作法處，
智者不應疑。 沈沒殊勝河，
澡浴正法水， 以慧而思惟，
念誦悉皆作。 不應破結跏，
於事皆相違； 若破結跏坐，
即應起澡浴， 或以心澡浴，
悉皆得成就。」
Gather the assembly of sages in a secluded place, a place that grants spiritual power: In dwellings, celestial chambers, empty houses, or caves; In remote trees, charnel grounds, forests, or mountain valleys, Achieve concentration or recite mantras, with the mind fixed on the chosen deity.
Purify what is impure, thoroughly cleanse what is unclean; Achieve through purity, using two methods to accomplish two kinds. This is called the practitioner, who fully cultivates all attainments.
Regarding food, one should be moderate, neither overfull nor hungry; Food and drink should be equal in measure. Sweetness and sour vinegar, One should abandon such greed. Beings bound by greed, Who become attached to flavors through craving, by craving perform the fire offering, Will not attain single-mindedness. In the early night, read the sacred texts; In the middle of the night, rest peacefully. On a clean grass mat, Perform the fire offering according to ritual, all in accord with the mudras.
Sleep like a lion, as brave as a lion. Face east or south, rest with hands as a pillow, Increasing the fire offering for growth. If facing southeast, Place the left over the right, similarly with feet and hands, Cross the feet and then sleep, making the posture somewhat dignified.
If the head faces west, the face should look south. When sleeping, one should protect the body, in accord with subjugation.
If one dreams of climbing a sandalwood tree, Aśoka, Udumbara, or similar trees, This is a sign of attainment. Geese, Kalaviṅka, Mandarin ducks, white cranes, peacocks, and other auspicious birds— Dreaming of riding such birds, if one sees such signs, Attainment will come soon. If one dreams of blood, This too is a sign of attainment. If in a dream one sees Banners and pennants intertwined, or climbing a high tower, Or walking and traveling, these are signs of attainment.
Or dreaming of riding a boat, or holding a zither or harp, Or seeing a stūpa, a monk—such good dreams Are all signs of attainment. If in a dream one sees Dogs, outcastes, leeches, or oil-smeared bodies, These are all inauspicious; camels, donkeys, carts, and such, If seen or touched, will surely ruin the attainment.
Such dream signs, both good and bad, One should know these two kinds of dreams; knowing them, seek attainment.
One should perform the fire offering, burning rice, oil, and sesame, To be freed from all demonic obstacles, and then see the chosen deity. Constantly remain alert; the sage may appear and say: "Go to a certain place, and there offer ghee and honey." Then reality will manifest; abandoning food entirely is real, And the path too is real. If doubting the chosen deity, One should sleep and in a dream say: "May the deity show me your form." And a masculine form will appear. If seeing a woman Arises lustful attachment, one should be diligent, And when about to sleep, perform empowerment.
While reciting, one should not think of past wealth, Nor of the future; carefully avoid such thoughts, Lest the recitation ritual fail. If the mind becomes scattered, Contemplate the meaning of the mantra, And recite while abiding in concentration. If the mind inclines to lust, Practice contemplation of impurity; if anger arises, Correspond with loving-kindness; if foolish thoughts of conditioned arising Repeatedly arise, and the mind dwells in delusion, Then focus single-mindedly on the visualization of the deity.
If one has not entered the mandala circle, And offers incense, flowers, and so forth, They will be consumed by demons. Due to not following ritual, And not fully understanding, being far from the guru, Demons will follow the practitioner like a shadow, And the merit of recitation will be stolen. Once demons consume the incense, The recitation and fire offering will not be received by the deity.
This mantra sovereign, the supreme attainment mantra, Should be used for empowerment; demons and obstacles Cannot hinder the supreme wheel-turning king. Therefore, perform protection; in all places of attainment, Recite the Invincible One, empowering oneself. The bodhisattva-seed mantras, the retinue of the wheel-turning king, Use them for protection. When practicing mantra attainment, Recitation, fire offering, and so on, first perform self-protection. If lacking the protection method, attainment will certainly not succeed; Flying yakṣas, attainment-seeking ghosts and rākṣasas, Roaming to cause destruction, will create doubt in the mind.
Flowers of Vilva, Ekadūtī, Should not be used at all. All Buddha-crown teachings Praise Jāti flowers, blue lotuses, Kumuda, Lotus flowers, Utpala, and other various flowers, Very fragrant land flowers. Know that Buddha-crown mantras Should be offered at all times. If the practitioner does not succeed, Perform the method two or three times, even up to seven times, Sequentially achieving attainment. Go to a river flowing to the sea, And perform the stūpa-making ritual, making one, two, three, or four, According to one's ability. Recite and make stūpas, Reverently and with praise, recite the wonderful scriptures. When repeatedly fatigued, after completing three hundred thousand stūpas, All previous offenses will be eliminated. Use very fragrant flowers, Incense, and perfumes to offer to the stūpas. Before each stūpa, empower with the mantra; For each stūpa, recite one thousand eight times. If the mantra does not succeed, due to offenses covering the mind, Make stūpas one cubit in size, one thousand stūpas. Even if one has committed the five heinous crimes, one will certainly attain attainment Through recitation eradicating offenses, how much more by making caityas?
Go to a river flowing to the sea, offer one hundred thousand lotuses. Offer that limited number, and quickly attain attainment. At that river flowing to the sea, how much more if exceeding this amount? The speed of attaining attainment all depends on oneself. Attaining mantra success depends on one's merit or lack of merit. If merit is strong, then in a short time, One will quickly attain siddhi; a person without merit Should make stūpas; the basis of attainment is recitation. Therefore, with diligence, attainment becomes firm.
Mantras in scriptures cannot remove all poisons; Seeing this principle, diligent recitation is superior. Always for parents, teachers, and suffering beings, Dedicate a portion of recitation, transferring merit to them all. To eliminate obstacles and difficulties, one should constantly pay homage to Buddhas. Through paying homage and reciting, one quickly attains attainment. Speaking of the fruit of paying homage to Buddhas, it is an immeasurable accumulation of merit. Know that paying homage, repeatedly and diligently revering, Constantly and always obtains siddhi; otherwise, in the Dharma-ending age, Mantras will not succeed. Therefore I, Śākyamuni, Speak of disciples of great virtue, attaining liberation in the末法. Therefore, free from doubt, arouse great diligence, Cultivate all attainments, and soon attain success.
A person with increasing merit quickly attains siddhi; Most people without merit attain slowly and late. If compassion and wisdom correspond, one gains superior siddhi. Not with false lapis lazuli or red crystal— This Buddha-crown mantra has inconceivable power.
Food obtained by alms should be purified and offered to the deity. Divide it into three portions, out of compassion for beings. First take one portion to offer to the deity; Then take another portion to give to outside guests; The remaining one should be eaten by oneself. The food offered to the deity, Redeem it and then consume it. If there are no outside guests, Give it to birds and animals; the portion for oneself Should not be given to others entirely, lest it harm the body. Reduce a portion to give, and eat facing south; This is the method of subjugation; one should not eat facing west. When performing subjugation, north and east allow for increase and pacification; Attaining Buddha-crown and so on, pacification differs with east.
One should arouse a compassionate mind, and at three times contemplate: "Who is in suffering? I will now completely rescue them." Corresponding with great compassion, whether renunciant or householder, Staff-bearer or Brahmin, all harbor compassionate intent. The reciter traveling without companions should always be careful, Therefore constantly pay homage to the temples of all Buddhas.
Difficult-to-achieve mantras, at all times maintain samādhi, Constantly cultivate concentration; such a person gains mastery. Various subduers manifest various forms; Therefore one should always perform recitation and fire offering.
Wipe clean and sprinkle pure, purify as previously taught, Then perform self-protection, mark the directions with ash and mustard. With the action mantra, or with the Destroying Crown, Empower threads to wrap around pegs, and nail them at the four corners. After protection, make offerings; the wise then invite All the assembly of sages to the place of recitation and fire offering. Seated on the seat, create the cause of attainment; Mix with cow-dung earth; the wise use it to make the altar. In this altar circle, offering is taught as the ritual. First, for the supreme Tathāgata, offer according to ritual. Next, the Wheel-turning Crown, then all Buddha-crowns, Offer in sequence. Then Avalokiteśvara, One's own family and retinue, and Vajrapāṇi— The offerings are the same as for Buddha-crown; the offered incense, flowers, etc., Are also according to their classes. Thus for the three families, Perform the offering ritual, thereby constantly remaining alert. And all worldly gods, the foolish say: "All mantra practitioners are entirely false." If the ritual is not explained, one falls into slander.
Sesame oil and white mustard seeds used in fire offering Can accomplish rites of attraction; burning sesame oil and rice Gains increase; poison and Lohitā Mixed and used in fire offering—those who disrupt the Buddha's teaching Can all be eliminated; Vilva wood, Aśoka, white sandalwood, Pālaśa, Bodhi tree, And white resin wood—for increase fire offerings, Use such woods; Nyagrodha, Udumbara, Aśvattha, milkwood, Āmalaka, and such woods, If performing pacification rites, use as firewood for offerings; Khadira wood, rosary beads, Karaka wood, Kara-vīra wood, and such woods Are used for subjugation and rites of enmity. Sit facing south, Burn while uttering "Hūṃ," with intention and vocalization, Perform the subjugation method; facing north, In the mantra phrases, add "Svāhā" and recite, Then it becomes pacification; Buddha-crown practices should be cultivated. Sit facing east, perform fire offering for increase. Sit in full lotus for pacification, auspicious posture for increase, Squat for subjugation. Fire offering to remove harm Is called subjugation; to stop all obstacles Is called pacification; to accomplish as desired Is called increase. In all such matters, Think well and practice. Those who hate and envy the Buddha's teaching, To make them depart, is called the method of enmity.
Pure reciters should not grow long nails or hair; Household practitioners, long hair is not a fault. During fire offering and recitation, long hair causes hindrance, Greedy time spent on grooming wastes hours; When offering to the assembly of sages, dirt under nails, Lice in hair, can create offenses. Do not watch sunrise, do not watch solar eclipse, Nor watch lunar eclipse; do not disparage the teacher. When offering to the assembly of sages, do not watch entertainments, Nor watch fights; therefore practitioners Should always correspond with concentration. In famine-stricken lands, And in battlefields, where rulers are not harmonious, One should not seek attainment. Where sages are punished, Where yakṣas and ghosts dwell, where dragons and spirits are chaotic, Charnel grounds and filthy places, where Mlecchas reside, Places with many mosquitoes and flies, or places of severe drought— Such difficult places, one should not seek attainment. Places with unruly courtesans, places with much evil wind, Such places, one does not gain attainment. Where the place is auspicious, reciting and performing fire offering, The assembly of sages is pleased. As a person eating good food Finds the mind comfortable, here the fire offering is superior, Accomplishing all deeds. If a king lacks the marks, He cannot inherit the throne; according to ability, one should perform Recitation and fire offering. Inferior practitioners Gain inferior results. If begging for poison, weapons, One should not give them; except for rites of attraction, To protect from life danger, to remove sorrow— Apart from such reasons, one should not give them.
Pure practitioners, if accidentally touching impurity, Should then bathe, mentally reciting and forming mudras. Such lustful types should contemplate pure mantras, Recite mantras and form mudras, and all become pure.
Impure ghosts, vetālas, yakṣas, And rākṣasa attainments—in superior and middling practice places, The wise should not doubt. Immersed in a superior river, Bathing in the water of true Dharma, contemplate with wisdom, And perform all recitations. Do not break the cross-legged posture, For it contradicts the practice; if the cross-legged posture is broken, One should rise and bathe, or bathe mentally, And all will attain attainment.
菩提場所說一字頂輪王經卷第二
The Vimalakirti Sutra, Volume Two