佛說妙吉祥瑜伽大教金剛陪囉嚩輪觀想成就儀軌經
Sutra of the Vajra-Bhairava Contemplation and Accomplishment Ritual from the Great Yoga Teaching of Manjush
西天譯經三藏朝散大夫試光祿卿明教大師臣法賢奉 詔譯
Translated by Tripitaka Master Mingjiao, Court Official and Acting Minister of Light, Dharma Sage, by Imperial Command.
曼拏羅分第一
Mandala Section One
爾時金剛陪囉嚩白佛言：「世尊！我今為欲利益諸眾生故，演說一切成就之法。願佛大慈賜我無畏。」佛言：「善哉！陪囉嚩！為利益者，恣汝宣說。」時陪囉嚩受佛勅已，即於一切人天之會現大惡相，演說一切成就之法。「若有持明之人為欲修習我此法者，先於一切眾生發於廣大利益之心，即於金剛阿闍梨求受灌頂。得灌頂已，然於儀軌作種種法決定成就。
At that time, Vajrapāla addressed the Buddha, saying: "World-Honored One, I now wish to expound the Dharma of All Accomplishment for the benefit of all sentient beings. May the Buddha, with great compassion, grant me fearlessness."
The Buddha replied: "Excellent, Vajrapāla! For the sake of benefiting others, you may freely proclaim it."
Having received the Buddha's command, Vajrapāla then manifested a fearsome form before the assembly of all humans and devas, and expounded the Dharma of All Accomplishment.
"If a practitioner of mantras wishes to cultivate this Dharma of mine, they must first generate a vast mind of benefit for all sentient beings. Then, they should seek empowerment from a Vajra Master. Having received the empowerment, they may then engage in the ritual practices with certainty of accomplishment."
「復次持明之人，若見惡業眾生悖逆王命恣為禍亂、不孝父母、於阿闍梨及於師長心存佷戾、破滅三寶毀謗大乘及祕密法、以輕慢心逾越三昧、於諸有情輒生危害，如是之人當用此法而調伏之。或得悛心，即與解釋。又復持明之人，自心不得愚癡憎嫉，於諸有情具眾善人輒作是法為惱害者，當來感果入於號叫大地獄中，受於眾苦經無量劫。持明之人當須遠離如是過惡，方可修習作曼拏羅求諸成就。欲作曼拏羅者，先須選擇勝地。勝地者，所謂大自在天像前，或山頂或空舍、或諸天祠或母鬼廟、或尸陀林或河岸、或大樹下或大戰地、或四衢道或聚落中。選得如是諸勝地已，乃於此地建曼拏羅，求諸成就。成就法者，所謂息災、增益、敬愛、調伏，乃至發遣、禁縛等法。又復求彼聖藥、聖劍、眼藥，入龍宮聖藥及出伏藏。又復降伏吠多拏必舍左、夜叉夜叉女乃至降龍等法。如是諸法，持明之人若是專註依於儀軌，定獲成就。
Furthermore, practitioners of the esoteric teachings, when encountering beings who commit evil deeds—such as rebelling against royal decrees, causing chaos, being unfilial to parents, harboring resentment toward their masters and teachers, destroying the Three Jewels, slandering the Mahayana and secret teachings, transgressing samadhi with arrogance, or harming living beings—should use this method to subdue them. If they show signs of repentance, then offer them guidance.
Additionally, practitioners of the esoteric teachings must themselves avoid ignorance, hatred, and jealousy. If they use these methods to harm virtuous beings, they will suffer the consequences by falling into the great hell of wailing, enduring immense suffering for countless eons. Practitioners must distance themselves from such faults before they can cultivate and establish mandalas to seek accomplishments.
To establish a mandala, one must first select an auspicious site. Auspicious sites include places before an image of Mahadeva, on a mountain peak, in an empty dwelling, at a celestial shrine, a mother-spirit temple, a charnel ground, a riverbank, beneath a great tree, a battlefield, a crossroads, or within a settlement. Once such an auspicious site is chosen, one may establish the mandala there to seek accomplishments.
Accomplishments refer to methods such as pacifying calamities, increasing benefits, inspiring affection, subduing obstacles, as well as dispelling, binding, and other practices. One may also seek sacred medicines, sacred swords, eye ointments, medicines for entering dragon palaces, and uncovering hidden treasures. Additionally, there are methods for subduing Vetala, Pisaca, Yakshas, Yakshinis, and even dragons. If practitioners of the esoteric teachings focus diligently and follow the prescribed rituals, they will certainly attain these accomplishments.
「復次持明人建曼拏羅者，於前所得勝地，當依摩呬沙目佉法，於尸陀林取夜分時，裸身被髮，用屍灰作四方曼拏羅，作於四門，上作重樓，以金剛寶及半月等乃至鈴鐸幢幡、花鬘等種種嚴飾。於曼拏羅中心畫八輻輪，於輪中心分擘九位，作圓月相。唯開一門，餘門作閉相。於輪中心安一舍嚩，東位安室囉，南位安賀娑多，西位安頞怛囉，北位安波捺，東北隅安羯播羅，東南隅安拶沙迦，西南隅安蘇摩舍曩羯哩鉢吒，西北隅安輸羅苾曩布嚕沙，以如是幖幟安於輪中。次於輪外東方，安羯吒哩頻尼波羅沒娑羅措哩迦迦拏野盎俱舍等，南方安俱茶囉設囉誐捺朅椿誐作訖囉播舍等，西方安嚩日囉拏摩嚕迦契吒迦馱努健吒馬多羯哩鉢吒，北方安多哩惹禰帝哩鉢多迦誐惹拶哩摩嚩日囉沒捺誐囉軍多阿儗儞軍拏等。於四門四隅安摩賀吠多羅。當用摩賀設嚩油燃燈，曩囉佉囉烏茶悉哩誐羅摩呬沙誐惹阿說噳弭沙沒哩誐蘇迦囉等必尸多為食，獻曼拏羅。復用訖哩馱囉烏路迦迦羯細曩嚩迦窒致婆娑囉娑摩喻囉摩賀儞怛哩摩賀設俱曩等必尸多為食，復獻曼拏囉。如是持明人，於獻食時虔心專註，乃至作護摩時出生皆亦如是。又復於曼拏羅外，周遍用嚕地囉灑淨。持明人如是依摩呬沙目佉法受其齋戒，與彼助伴并已四人，常須專註不得懈怠。唯持明人獨用吠嚕左曩塗身，裸形被髮，於夜半時手執拏摩嚕迦擊作高聲。其持明人口稱賀賀，作勇猛專註入曼拏羅，以求成就。時持明人依法人曼拏羅已，即用前所辦食奉獻本尊大金剛陪囉嚩。其持明人即觀想，陪囉嚩在曼拏羅中受彼所獻飲食供養。如是觀想得現前已，持明人即於曼拏羅前立，身作左舞勢，作無畏相，專心誦十字大明，不得間斷，直至陪囉嚩出現本身。而於中間若有種種魔境現可畏相欲作障難者，持明之人勿得怕怖。若有怖心魔即得便，當令所求法不成就。若無怖畏時，金剛陪囉嚩歡喜出現，告持明人言：『汝求何願？我今與汝。』持明人白言：『我求聖劍及入龍宮。種種聖藥等願施於我。』時陪囉嚩告持明人言：『汝所求者我悉施與。』時持明人或無福德，於如是上品法不獲成就者，於中下品事亦獲成就。」
Furthermore, for the practitioner who establishes a mandala, having previously obtained a favorable site, one should follow the method of Mahishamukha. At night, in a charnel ground, with a naked body and disheveled hair, use cremation ashes to create a square mandala. Make four gates, and above them construct multi-storied towers, adorned with vajra gems, crescent moons, and even bells, banners, streamers, garlands, and various other ornaments. At the center of the mandala, draw an eight-spoked wheel. Within the center of the wheel, divide it into nine positions, forming the shape of a full moon. Leave only one gate open, while the other gates should appear closed. In the center of the wheel, place one Sheva; in the eastern position, place Shila; in the southern position, place Hasada; in the western position, place Atala; in the northern position, place Bana; in the northeast corner, place Kapala; in the southeast corner, place Zashaka; in the southwest corner, place Somasanakalipata; in the northwest corner, place Shuraphinapurusha. Arrange these symbols within the wheel in this manner.
Next, outside the wheel to the east, place Katari, Piniparasamusalika, Kanaya, Angusha, and others. To the south, place Kutarasharaganadakachunga, Kakarapasha, and others. To the west, place Vajranamalukachitakadhanujamchakalipata. To the north, place Tarijanetiripatakagarajalimavajramunagalarajundanaginiyunjana, and others. At the four gates and four corners, place Mahavetala. Use Mahashev oil to light lamps, and offer as food to the mandala: Narakharautasiligaramahishagarashuyamishamurigasukara, and others. Also use Kridaralukajakanavakashitipavasalarasmayaramahanidarimahashakuna, and others as food, and again offer it to the mandala. Thus, the practitioner, while making offerings, should devote the mind with sincerity and focus, and likewise when performing homa rituals, the arising should be the same.
Moreover, outside the mandala, sprinkle water purified with rudira all around. The practitioner, thus following the method of Mahishamukha, observes the precepts and, together with assistants and oneself—four people in total—must constantly remain focused and not become lax. Only the practitioner anoints the body with Virujana, remains naked with disheveled hair, and at midnight, holding a Namaluka, strikes it to produce a loud sound. The practitioner calls out "Haha!" and with courageous focus enters the mandala to seek accomplishment.
At that time, the practitioner, having entered the mandala according to the method, then uses the previously prepared food to make offerings to the principal deity, the Great Vajra Pairava. The practitioner then visualizes Pairava within the mandala receiving the offered food and drink. Once this visualization becomes clear and present, the practitioner stands before the mandala, assumes a leftward dancing posture, displays a fearless appearance, and with single-minded focus recites the ten-syllable great mantra without interruption until Pairava manifests in his true form. During this process, if various demonic realms appear with terrifying forms seeking to create obstacles, the practitioner must not fear. If fear arises, the demons will gain advantage, causing the sought-after method to fail. If there is no fear, then the Vajra Pairava will joyfully appear and address the practitioner, saying, "What boon do you seek? I shall grant it to you now." The practitioner replies, "I seek the sacred sword and entry into the dragon palace. I pray you bestow upon me various sacred medicines." Then Pairava tells the practitioner, "All that you seek, I shall grant to you." If the practitioner lacks merit and thus fails to achieve success in this supreme method, they may still attain accomplishment in middle or lower-level practices.