慈氏菩薩略修愈誐法大三昧耶像悉地品第十
Maitreya Bodhisattva's Brief Practice of Yoga: The Great Samaya Image Siddhi Chapter, Chapter 10
如次我今略說成就慈氏大三昧耶像法。一依莽賀三莽耶像法，一一如法或畫或繡、或鑄金銀、或剋白檀，隨取一色如法而造。其像頂上安七粒舍利骨，一依如上持誦，依法作成就。從大三昧耶頂上放大光明，照觸愈誐者頂中，入體內外明徹，狀如七歲童真之形，證得八地觀自在三莽地，便入同一生補處尊身，常說無生三莽地。
Now I will briefly explain the ritual method for accomplishing the image of Maitreya (Cishi) in the great samaya (samādhi). First, follow the ritual method for the image of the Great Samaya (Mahāsamaya). In every detail according to the method, either paint it or embroider it, or cast it in gold or silver, or carve it from white sandalwood—choose any one material and fashion it according to the method. On the crown of the image, place seven grains of śarīra bone. Then, exactly as above, recite and practice; accomplish it according to the method. From the crown of the Great Samaya, a great radiant light will stream forth, touching the crown of the yogin's head and entering into the body, making it clear and luminous within and without, so that he appears like a pure child of seven years. He will realize the eighth ground (bhūmi), the samādhi of Avalokiteśvara, and will then enter into the body of the venerable one in the stage of one more rebirth (ekajāti-pratibaddha), ever proclaiming the samādhi of non-arising.
復次有一法，取前畫像及繡像等，欲求成就大悉地者，亦得依上例如法念誦三十萬遍。於像頂上放大光明，或見像動眼精睛轉，便把於像中畫愈誐者處，即身騰空而往十方世界三千大千世界，一時分身皆覩一生補處慈氏菩薩摩頂授記說法。分身無量，遍至十方一切世界六趣之中，皆應度之。若干眾生類無不度，不可具說。
Next, there is another method. Taking the previously described painted image or embroidered image and so on, one who wishes to attain the great siddhi may, following the above example, recite according to the Dharma three hundred thousand times. A great radiance will shine forth from the top of the image's head, or one will see the image move its eyes and its pupils turn. Then, at the place where the yogeśvara (yoga practitioner) is depicted within the image, one will immediately rise into the air and travel to the worlds of the ten directions—the three thousand great thousandfold worlds—and at that very moment, manifested bodies will all behold Maitreya Bodhisattva, the One Birth Remaining, who will rub their heads, bestow a prediction of future Buddhahood, and teach the Dharma. With immeasurable manifested bodies, one will reach throughout all worlds of the ten directions and among the six destinies, and all beings there should be saved. Whatever the number of types of sentient beings, none will fail to be saved—this cannot be fully described.
復有一法，欲求悉地，乏少一切衣服飲食資具香華等物，若欲辦求難可覓故，即妨道也。是故我今略說辟穀服藥而求悉地速得成就。其藥名曰、桑耳、天門冬、棗肉、豆黃、白木、桂心，又加人參。右如上藥等各二兩，皆作細末，以白蜜和之，空腹頓服三彈丸，明日減服兩丸，後日即減但常服一丸。以棗湯及蜜人參等湯，皆須煎熟湯下之。服藥一劑，神仙三十年。再服妙藥兩劑，得四百五十年。第三劑服，得五千五百年。第四劑服，得四萬四千年。第五劑服，得五億五千年。第六劑服，與天地齊畢。此即名為服藥悉地。是故我今略說。智者勿生疑慮心，每至新服藥，即須却退舊藥，以蔡子湯并乾棗湯煎飲，滿腹即止。更取新進以為度。我以略說。
There is another method. If you wish to attain siddhi but lack all the necessities—clothing, food, drink, incense, flowers, and so on—and they are hard to obtain, this becomes an obstacle to the Path. Therefore I shall now briefly explain how to practice grain avoidance and take medicine to seek siddhi and attain it quickly.
The medicines are: sang'er (mulberry fungus), tianmendong (asparagus root), jujube flesh, douhuang (soybean yellow), baimu (white atractylodes), guixin (cinnamon heart), and additionally ginseng. Take each of the above medicines, two liang apiece, grind them all into a fine powder, and blend with white honey. On an empty stomach, swallow three pills the size of a pellet at once. The next day, reduce the dose to two pills; the day after, reduce again and thereafter take only one pill regularly. Use jujube decoction, or decoctions of honey and ginseng, always well boiled, to wash down the pills. One course of the medicine gives thirty years as an immortal. A second course of this wondrous medicine gives four hundred and fifty years. A third course gives five thousand five hundred years. A fourth course gives forty-four thousand years. A fifth course gives five hundred million years. A sixth course makes one equal with heaven and earth, with no end. This is called the siddhi of taking medicine. Therefore I have now explained it briefly.
The wise should not give rise to doubt. Each time you take a new dose of medicine, you must first expel the old medicine by boiling and drinking caizi decoction together with dried jujube decoction; stop once your stomach is full. Then take the new dose as the measure. I have now explained this briefly.
妹怛利(二合)也慈悲憶念本願力故，降臨閻浮支那國，速證愈誐大悉地，親覩尊顏珊瑚殿上。
Sister Tārā, out of Compassion and in remembrance of the power of her original Vow, descends into the land of China in Jambudvīpa, swiftly granting the great siddhi of yoga, so that one may behold the venerable face upon the coral throne.
灌頂說法悟無生， 慈氏大日同一體，
𡲼嚕左那即慈氏， 一生菩薩即愈誐。
自心即是母地心， 母地即是慈氏尊，
三種無二元一體， 是故我求如實智。
中天三藏善無畏， 甘露飯王釋苗胤，
五十五殊十三臨， 任持烏馱釋國土。
十八捨位讓於兄， 度那蘭陀脫塵勞，
多聞博學七百數， 誦持一百五十藏。
大乘經論皆十萬， 棄捨多聞修妙藏，
祕密三藏及總持， 并解了義一萬偈，
明開七種諸聖教， 五明輪悉無不通。
有一摩賀支那僧， 法號釋種喜無畏，
純陀獻供最末後， 許可五部阿闍梨，
是故我今略教授， 未得許可猶未傳。
但求無上大悉地， 不從尊者口傳授，
輒與一句一偈者， 不但現世不悉地，
當來必獲無間獄。 願諸持念速悉地，
若人供養此人者， 供養慈氏同千佛，
是故我今盡歸命， 非持誦者所能傳。
Vajrasattva (Jin Gang Sa Duo) taught the Dharma, awakening to the unborn, and Maitreya and Mahāvairocana are one and the same essence. Rocana is Maitreya; the Bodhisattva of One Life is Vairocana. One's own mind is the mind of Mother Earth, and Mother Earth is Maitreya himself; these three kinds of non-duality are one essence—therefore I seek the wisdom of reality.
The Tripiṭaka master Śubhakarasiṃha of Central India was a descendant of the Śākya line of King Amṛtodana. Fifty-five... thirteen... he governed the land of the Uṣṇīṣa Śākya. At eighteen he renounced his position and yielded it to his elder brother; he crossed over to Nālandā and escaped worldly toil. He heard and learned extensively—seven hundred [fellow students]—and recited and upheld one hundred fifty collections. The Mahāyāna sūtras and śāstras all numbered a hundred thousand [verses]; he cast aside abundant learning and cultivated the marvelous treasury. The Secret Tripiṭaka and the dhāraṇīs, together with the definitive-meaning [teachings] of ten thousand verses—he illuminated seven kinds of noble teachings; the five sciences and their wheels were all without obstruction.
There was a Mahācīna monk, whose Dharma name was Śākyaputra Śubhākara (Shi Zhong Xi Wu Wei). With Cunda's offering of the very last alms, he was granted permission in the Five Divisions to serve as ācārya. Therefore I now give a brief instruction; what has not yet been permitted has not yet been transmitted.
If one seeks the supreme great siddhi without receiving oral transmission from the master and rashly gives a single sentence or verse—not only will one not attain siddhi in this present life, but in the future one will surely fall into the uninterrupted hell. May those who uphold mindfulness quickly attain siddhi. If anyone makes offerings to such a person, making offerings to Maitreya is the same as to a thousand Buddhas. Therefore I now surrender myself completely; this is not something a mere reciter can transmit.
慈氏菩薩修愈誐法卷下(青龍寺東塔院一切經)
The Method of Cultivating Yoga by Bodhisattva Maitreya, Part 2 (All Scriptures of the East Stupa Court of Qinglong Temple)
一本奧云：大中九年九月七日珍記。又於同時撿勘之珍記(少疑不少)。
One text records: "Recorded by Zhen on the seventh day of the ninth month of the ninth year of Dazhong." Also, at the same time, in the collation notes of Zhen(there is no shortage of doubts).
八家錄云：行運圓覺加本。然今所校刻之本，奧載智證大師撿勘之記。以之見此，則智證所請來本乎？詳今以淨嚴和上點本及異本，挑燈讐校之，鍥布普天，而以期珊瑚殿上之嘉會耳時。
The Ba Jia Lu says: "The practice edition is the expanded original of the Yuanjue Sutra." The edition we have now collated and carved carries the record of Master Zhizheng's examination. From this we can see—is this the edition that Zhizheng requested and brought back? In detail, we have now taken the punctuated edition of the Venerable Jōgon and variant editions, collated them by lamplight, and carved them for wide distribution throughout the world, in hopes of the auspicious gathering in the Coral Hall.
元文五上章涒灘十二月朔旦
In the fifth year of Yuanwen, in the twelfth month, on the first day of the month.
豐山妙音輪下沙門無等
I, Wudeng, a renunciant in the lineage of Miaoyin at Mount Feng,