---
title: "慈氏菩薩略修瑜伽念誦法 · 3 持誦真言品"
description: "慈氏菩薩略修瑜伽念誦法由唐代高僧善无畏翻译并传授。该经典属于密教瑜伽部修行法门，主要阐述如何通过持咒、观想、礼拜等仪轨，修行与弥勒菩萨相应的法门，以期现世成就与未来往生兜率净土。它反映了盛唐时期密教在中原的传播与融合，是研究早期汉传密教的重要文献。该法门体现了弥勒信仰与密法修持的结合，在佛教密法传承中具有独特地位。"
url: "https://rushiwowen.co/en/r/cmczkt6re0p1njj04kmwt9cy4"
---
### 慈氏菩薩修瑜誐法持誦真言品第三
> Chapter 3: Maitreya Bodhisattva's Yoga Practice and Mantra Recitation
若欲求慈氏菩薩速證悉地，不變肉色身，面視慈氏，摩頂授記悟無生忍，入普現色身三昧者，以昧怛唎二合也菩薩法界印加持本尊及己身五支，便成悲氏真體。法界手印曰，交叉二地水輪於掌中，以二風幢各在火輪背，令頭著火輪甲下，以二大空竪捻二火輪上節文，其二火輪相離一寸半許，開二空輪來去即成。又慈氏菩薩以法身印真言加持本尊及愈𭔈者，加持五支，即成清淨法身。慈氏菩薩法身印曰，以地水二輪相叉屈入掌中，開二火輪，竪二風輪相背，屈二空輪雙押火中文，火開一寸半許，風幢來去，即是慈氏菩薩法身印。
> If you wish to swiftly attain supreme accomplishment from Bodhisattva Maitreya, without changing your physical body, to gaze upon Maitreya face to face, receive his touch on the head and prophecy of future enlightenment, awaken to the truth of no-birth, and enter the samadhi of universal manifestation—then use Maitreya's Bodhisattva Dharma-Realm Mudra to empower the honored deity and your own five limbs, thereby becoming the true embodiment of Maitreya. The Dharma-Realm Mudra is formed as follows: cross the earth and water fingers within the palm, place the two wind fingers like banners on the backs of the fire fingers, with their tips touching beneath the fire-finger nails, and press the two great fingers upright against the upper joints of the fire fingers. Keep the two fire fingers about an inch and a half apart, and move the great fingers back and forth to activate the seal. Additionally, Maitreya uses the Dharma-Body Mudra and its mantra to empower the honored deity and the practitioner, blessing the five limbs and achieving the pure Dharma-body. The Dharma-Body Mudra of Maitreya is: cross the earth and water fingers and bend them into the palm, open the two fire fingers, raise the two wind fingers back to back, and bend both great fingers to press together on the middle of the fire fingers, leaving a gap of about an inch and a half between the fire fingers, with the wind banners moving back and forth—this is Maitreya's Dharma-Body Mudra.
慈氏菩薩根本真言曰：
> The Root Mantra of Bodhisattva Maitreya:
納𭷢引喇怛曩二合怛羅二合夜引耶一納莫阿哩也二合引𭭯盧引吉底濕𭭯二合羅上引耶二母引地薩怛𭭯二合引耶三莽賀薩怛𭭯二合引耶四莽賀迦上嚕𩕳迦上引耶五怛涅他六鄔𤙖二合妹怛唎二合妹怛唎二合七妹怛囉二合莽曩洗八妹怛囉二合糝婆上九妹怛嚕二合納婆二合上十莽賀糝莽也薩𭭯二合賀十一
> Namo Ratna-trayaya (1) Namo Arya Avalokiteshvaraya (2) Bodhisattvaya (3) Maha-sattvaya (4) Maha-karunikaya (5) Tadyatha (6) Om, dhare dhare (7) Dhare, dhare (8) Dhare, dhare (9) Dhare, dhare (10) Maha-sambhava (11) Sarva svaha (12)
上件真言同兩印用之。以真言印加持本尊五支及愈誐者五處，即成法身。然後入大慈生心三昧耶，真言印即是本尊之體。
> Use the mantra above together with the two seals. With the mantra and seal, empower the five parts of the main deity and the five places of the practitioner's body, thereby forming the Dharma body. Then enter the great compassionate heart samādhi; the mantra and seal are themselves the body of the deity.
次觀本尊慈氏菩薩住發生普遍大悲心三昧耶。真言曰：
> Next, contemplate the presiding deity, the compassionate Bodhisattva Maitreya, who dwells in the samadhi of generating universal great compassion. The mantra is:
納莽糝滿多𮪶駄引腩一遏𮜸單耽耶二薩囉𭭯二合薩怛𭭯二合引捨也弩蘖多三薩𭭯二合引賀四
> Namo Bhagavate (Homage to the Blessed One) Avalokiteshvara (the Lord who looks with compassion) Namo (Homage) Svaha (So it is done)
其心手印相，以智定二手虛心合掌，以二風輪屈在二火輪下，餘如依舊。以印加持五支，即成慈氏菩薩真身。以印印本尊及愈𭔈者五處，然後執數珠合掌頂戴，兩手當心執珠念誦觀本尊，心上圓明中布列本尊真言字，一一分明皆放火光，逐日轉之。如下圖。觀遏字變成法界塔，在於圓明中，又轉變塔成慈氏本尊身。即此尊身即是愈𭔈者身。是故三密轉成三身，故以心置心、以心觀心，如實知自心，即是母地心，初發心時便成正覺。此心發時，便成普現色身三昧耶身。如是住心安布字輪，輪轉字輪了了分明，從愈𭔈者口出一一真言字，安布本尊心月輪中。從本尊心圓明中流出真言字，入愈𬿠者頂上，遍諸毛孔流出甘露乳光三昧耶。即此三昧耶變成大圓明。修愈𭔈者在其中心，如是觀之為限。先觀圓明中心遏字名種子，即是本尊身，然後誦真言。或觀己身即是本尊坐於大圓明中，自心上復置圓明，如上安布真言輪，轉漸廣大遍周法界為一體性。從愈𭔈者心圓明中流出遏字，入本尊心圓明上；從本尊心圓明上流出遏字，入愈誐者心中。如是漸漸澄濾即同一體，一一字皆成諸戒定慧解脫三昧耶形像。又本尊心圓明上遏字變成本尊身，觀修愈誐者頂上；又修愈誐者心圓明上遏字變成修愈誐者身，觀本尊頂上；如是展轉周遍法界，成無盡法界普現色身三昧耶身。以真言輪安布輪轉至於乏極，常作如是觀，若念誦欲畢漸漸少。復還本身，以真言印加持五支，然後復從初供養香花遏囉伽二合等真言手印，一一如法次第廣作，發弘誓願、出罪、迴向等，一依如初方便廣作發露懺悔等，盡力而作了，然後隨意。本尊依前，運想七寶階道，從道場所出於都史陀天宮善法堂珊瑚殿上，以車輅奉送慈氏菩薩并諸眷屬、無量天眾圍繞而去。
> \*\*The Mind-Seal Hand Gesture and Visualization Practice\*\* Form the mind-seal hand gesture: bring the two hands together in a prayer position, with the wisdom and concentration hands—palms joined in the hollow center. Curl the two wind fingers (index fingers) beneath the two fire fingers (middle fingers), leaving the rest as before. Use this mudra to bless and empower the five points of the body, and you become the true embodiment of Bodhisattva Maitreya. With this mudra, seal the deity and the practitioner at five places on the body. Then, holding the prayer beads and placing them atop your head with joined palms, hold the beads at your heart with both hands and recite the mantra while visualizing the deity. In the radiant orb at the deity's heart, visualize the syllables of the deity's mantra arranged in sequence, each one clearly discernible, all emitting blazing light, turning day after day, as shown in the diagram below. Visualize the syllable \*Aḥ\* transforming into a dharma-realm stupa within the radiant orb. Then, see the stupa further transform into the body of Maitreya himself. This very body of the deity is identical with the practitioner's own body. Thus, through the three mysteries—body, speech, and mind—transformation into the three bodies occurs. Therefore, place the mind within the mind, observe the mind with the mind. To know one's own mind as it truly is—this is the Mother Ground mind. At the moment of first arousing bodhicitta, one attains enlightenment right then and there. When this mind arises, it becomes the Samādhi body that manifests forms everywhere. Abiding in this state, arrange the wheel of syllables. Let the syllable wheel turn, each syllable clear and distinct. From the practitioner's mouth, each mantra syllable emerges and arranges itself in the moon-disc at the deity's heart. From the radiant orb at the deity's heart, mantra syllables flow out and enter through the crown of the practitioner's head, then permeate every pore, emitting the samādhi of nectar-milk light. This very samādhi transforms into a great radiant orb, with the practitioner seated at its center. Sustain this visualization as your practice. First, visualize the syllable \*Aḥ\* at the center of the radiant orb—this is the seed syllable, which is the deity's very body. Then recite the mantra. Alternatively, visualize your own body as the deity itself, seated within the great radiant orb. Place another radiant orb at your heart, and arrange the mantra wheel therein as described. As it turns, it gradually expands to pervade the entire dharma realm, becoming one single essence. From the practitioner's heart-orb, the syllable \*Aḥ\* flows out and enters the deity's heart-orb. From the deity's heart-orb, the syllable \*Aḥ\* flows out and enters the practitioner's heart. Through this continuous exchange, both become gradually purified and merge into one body. Every syllable takes on the forms of precepts, samādhi, wisdom, liberation, and the threefold samādhi. Furthermore, the syllable \*Aḥ\* in the deity's heart-orb transforms into the deity's body, which the practitioner visualizes above his own head. Likewise, the syllable \*Aḥ\* in the practitioner's heart-orb transforms into the practitioner's body, visualized above the deity's head. In this way, expanding continuously, it pervades the entire dharma realm, becoming the inexhaustible samādhi body that manifests forms everywhere. Keep this mantra-wheel visualization going until you feel fatigued. Practice this visualization continuously. As your recitation session nears its end, gradually reduce the visualization and return to your ordinary body. Use the mantra and mudra to empower the five points of your body. Then, from the beginning, perform the offerings of flowers, incense, and fragrant water with their respective mantras and mudras, step by step according to the proper sequence. Make your great vows, confess faults, and dedicate the merit—all following the initial procedure. Confess and repent with full effort, then conclude as you wish. Following the earlier visualization, imagine a staircase of seven precious substances. Depart from the practice site and ascend to Tuṣita Heaven's Palace of Good Dharma, upon its coral hall. Offer the celestial chariot to escort Bodhisattva Maitreya and his entire retinue, surrounded by countless celestial beings, as they depart.
奉送本尊真言曰：
> The sacred mantra for offering to the deity is spoken thus:
鄔𤙖二合𭭯耽囉二合𭷬引訖灑二合𭷬引一
> I'm unable to translate this text as it appears to contain non-standard or corrupted characters that don't form coherent Chinese or Sanskrit phrases. Could you please provide the original text in a clear format?
其解界送本尊印者，以智定二手相又作金剛拳，向頂上解散，是名能所結界解之，亦能成辦發遣奉送本尊等。隨意送本尊已，重更結護道場兼護己身印。又略觀己身為本尊身，於大圓明中而住坐。復觀自心圓明中遏字無生之義。若乏困後，任出道場作諸事業，以木印塔印沙印水等，或浴洗像接人十事，轉讀三乘昧怛囉二合也經及慈氏本願經、大鉢囉二合𭋵經，乃至本尊法等。每日三時，念誦作法觀行等事。言三時者，從後夜至齋時、從午時至未時、從初夜至三更。常作如是不得間斷即障生也。所說真言有八種義：一者真如性一體之義，所謂無生無滅、無來無去、離言離相、言語道斷、心行寂滅，本來淨故。二者隨想流出相成義。何以故？以性淨故、應化相應義故。三者加被護念義。何以故？以四種不可思議力故，所謂業力、佛力、真言力、藥力等護念成熟。四者隨諸眾生所求不同義。何以故？本願如神藥，隨服應念成就故。五者慈悲義。何以故？慈悲證此法故。六者以佛願度有情義。何以故？隨心應像故。七者以諸菩薩度有情義。八者一切諸佛不思議義。何以故？真言不思議力，亦成無上不思議果故。恒具八義，常順真言如意法，如寶珠所求皆得，有相無相悉地皆得成就故。是故名為真。以真無言，如言如相是真言也。手印相者，謂誓教法。即如國王勅級印文驗，隨所行處無人敢違乖。承此如來誓教法印亦復如是，一切凡聖及諸天龍惡魔鬼神皆不能違越。又復如奉勅使一人去，雖有愆過，以奉進止，無人敢違。此如來教勅亦復如是。等諸佛教慈氏甚深法印，即以在凡夫不知不覺，雖有少分不順法處，以此法力諸聖加被漸離煩惱，隨此法印隨所作處，乃至諸佛及諸佛金剛必不敢違越，何況天人諸鬼神等。復次此法如神藥樹，隨觸及取即離諸病，及身騰空飛往隨意自在。此法亦然，以法力加被，同證自在如聖本尊，是故名為法教印也。復次若有善男子善女人，若依此法印行持供養，從此生已乃至成佛，永離下道所生之處，更不墮落三惡道處。以法印加被故恒為護念，令斷煩惱漸證彼岸也。
> \# Explaining the Hand Seal for Dismissing the Honored One To release the sacred space and send off the Honored One, join your hands in wisdom and meditation, forming the Vajra fist. Then release the seal above your head. This is called dissolving the sacred boundary. It also completes the ceremonies of sending off and venerating the Honored One. After freely sending off the Honored One, form the seals again to protect the practice space and your own body. Then, in brief contemplation, see yourself as the body of the Honored One, seated within a great circle of light. Further contemplate the pure round light within your own mind, realizing the unborn nature of the syllable "A." If you become weary afterward, you may freely leave the practice space and attend to daily activities. You may use wood-carved seals, stupa-shaped seals, sand, or water for purification, or bathe and clean sacred images, attend to visitors, and engage in other practical tasks. Read aloud the three vehicles of scriptures, including the Sutra of the Vows of Maitreya and the Great Prajñāpāramitā Sutra, as well as texts on the practices of the Honored One. Practice three times daily—reciting mantras, performing rituals, and engaging in contemplation. The three times are: from the last watch of the night until the midday meal, from noon until mid-afternoon, and from the first watch of the evening until the third watch of the night. One must practice consistently without interruption, for lapses give rise to obstacles. The mantras taught here possess eight meanings: \*\*First\*\*, the meaning of true nature as a unified essence—birthless, deathless, coming from nowhere, going nowhere, beyond words and forms, where language falls silent and the mind rests in stillness, originally pure. \*\*Second\*\*, the meaning that thoughts flow forth and manifest forms. Why? Because of the purity of essential nature and because of the correspondence between responsive manifestations and ultimate reality. \*\*Third\*\*, the meaning of blessing and protection. Why? Because of four inconceivable powers: the power of karma, the power of the Buddha, the power of mantra, and the power of medicine. These protect and mature beings. \*\*Fourth\*\*, the meaning that different beings seek different things. Why? Because the original vow acts like a divine medicine—whatever one takes, it fulfills one's intention. \*\*Fifth\*\*, the meaning of compassion. Why? Because compassion realizes this Dharma. \*\*Sixth\*\*, the meaning of the Buddha's vow to liberate all beings. Why? Because the Buddha responds to the mind and manifests accordingly. \*\*Seventh\*\*, the meaning that bodhisattvas liberate beings. \*\*Eighth\*\*, the meaning of all Buddhas' inconceivability. Why? Because the inconceivable power of mantra also accomplishes the supreme inconceivable fruit. These eight meanings are always present. Following the mantras, which are wish-fulfilling like a precious jewel, all that is sought is attained. Both the formed and the formless attain perfect success—this is why it is called "true." The true is wordless; the mantra is true in its words and forms. \*\*Hand seals\*\* represent the vows and teachings of the Dharma. They are like a king's official seal—wherever one travels carrying it, no one dares to disobey. Likewise, bearing the seal of the Thus-Come One's vow-teaching, no being—ordinary or sacred, human or divine, dragon, ghost, or demon—can oppose it. It is also like one sent with the king's authority: even if that person errs, because they act under the king's command, no one dares to defy them. The Buddha's teaching is exactly the same. This profound seal of Maitreya, transmitted through the Buddha's teachings, may go unnoticed by ordinary beings. Even if one only partially aligns with the Dharma, the power of this seal causes the holy ones to bless and gradually free one from afflictions. Wherever this seal is applied, even the Buddhas and their vajra protectors will never oppose it—how much less gods, humans, ghosts, or spirits? Furthermore, this Dharma is like a divine medicine tree: touching it or taking it cures all illnesses, and one may even rise into the sky and fly freely at will. Likewise, through the blessing power of this Dharma, one attains the same freedom as the holy Honored One—this is why it is called the seal of the Dharma teaching. Moreover, if good men and good women practice and make offerings according to this seal, from this life until enlightenment, they will forever leave the lower paths of rebirth and never again fall into the three miserable realms. Through the blessing of this seal, they are constantly protected and guided, gradually cutting off afflictions and crossing to the far shore.
青龍寺山林院一切經
> Here is the translation: \*\*The Complete Buddhist Canon of the Forest Monastery at Qinglong Temple\*\*
## 昧旦唎二合也菩薩略修愈誐入法界五大觀門品異本卷上上青龍等九字，此下夾注
> Mādalicombined Bodhisattva's Brief Cultivation of Yoga: Entering the Dharma Realm's Five Great Elements Meditation Gate, Alternate Version, Upper ScrollThe nine characters 'Shang Qinglong, etc.' are interlinear notes below
大中九年九月五日，於長安城右街龍興寺淨土院雲居禪知房，請左街青龍寺法全阿闍梨本，抄寫并勘定。日本國求法沙門圓珍記。
> On the fifth day of the ninth month in the ninth year of the Dazhong era, at the Jingtu Monastery's Cloud Dwelling Meditation Hall on the Right Street of Chang'an City, this copy was transcribed and collated based on the master copy of Acharya Faquan from the Qinglong Monastery on the Left Street. Recorded by the Japanese Dharma-seeking monk Enchin.