一字頂輪王瑜伽經
One-Mat Usnisa Cakravartin Yoga Sutra
大興善寺三藏沙門大廣智不空奉 詔譯
Imperially Authorized Translation by Tripitaka Master Amoghavajra of Da Xing Shan Temple
真言行者若求安怛陀那。應作是念。我云何能速取成就。當習是三摩地。所謂一切法無色。猶如虛空性自成就。作如是勝解。當如本教淨持地等。作是三摩地。
A practitioner of True Word (Mantra) seeking to attain stability in meditation should reflect: "How can I quickly achieve mastery?" They should cultivate this samadhi—understanding that all phenomena are formless, like the nature of space itself, naturally complete and perfect. Holding this profound insight, they should follow the original teachings in purifying and preparing their practice ground, then enter into this samadhi.
普徧三千界 充滿智成水 有大寶蓮華 開敷在水中 寶莖如須彌 上方珠網覆 蓮上有大寶
八柱以莊嚴 想成寶樓閣 四門當四方 珠網蓮鐸等 及妙拂莊嚴 半滿月珠瓔 垂寶間錯帶
是大寶樓閣 徧滿於有頂 應隨力思惟 觀供養雲海 先所觀樓中 有悅意白繖 以眾寶端嚴
寶瓔半滿月 妙拂等莊嚴 繖上有大寶 普徧發光相 皆散雨眾寶 真言智觀行 於彼樓閣中
金剛師子座 寶蓮華莊嚴 珠網蓮繒磬 白拂等莊嚴 一切欲喜樂 於中圍繞住 不遠於身前
應想第二座 一切皆如上 唯無師子座 角門於四處 嬉戲焚香等 次作圓具法 云何作圓具
先應觀諸法 無性為自性 物我同一體 然後加諸法 云何加諸法 生老病死憂 攪擾於心田
如是思惟已 應生大悲愍 由是生智心 則是光明心 以大悲熏成 其體如皓月
離能取所取 菩提心已生 應住身口意 所明體加持 此名圓具法
族明勝次第 眾真言威德 自住部王法 則為當族主 先應印已成
次明應思惟 由身口意體 觀身為諸佛 於心想月輪 真言者應知 有種種光明 皆從月形生
徧至無量界 復入行人心 堅固為五峰 變為金剛形 想在彼掌中 復出種種光 其光皆徧滿
至於無邊界 而作佛遊戲 還來瑜岐身 如是皆入已 成普賢大色 應觀大菩薩 諸相皆成就
一切莊嚴具 蓮華鬘灌頂 自成摩訶薩 從瑜岐心生 持真言弓箭 依住於月輪 或持鬘而住
或四方安居 隨力觀身前 諸眾生大樂 最上令成就 一切印嚴手 惠施於一切 諸有情如願
并熙怡為舞 金剛鬘流出 為左於腰側 住右作舞勢 安立眾生利 如自明隨形 諸眾生所思
皆令成調伏 作如是加持 利益於眾生 及餘諸利益 攞寫等供養 而以陳奉獻 自身自所尊
真言字相應 隨力而念誦 如聲色相應 以字為華鬘 智者應思惟 依瑜伽相應 於聲我今說
一字最勝成 如來蓮華部 商佉聲念誦 我讚如雷聲 分明稱吽字 我說金剛部 亦通大自在
念誦者成就 南摩尼羯磨 此部作念誦 如擊鈴鐸聲 如箜篌笛聲 如舞動瓔聲 其如孔雀鳴
如諸部法中 相應一切義 成如是音聲 而作於念誦 與真言相應 真言者隨聲 應思惟其義
不久當成就 此通一切部 是聲念誦儀 我說色念誦 我今說一切 色者說為印
與此相應轉 善思惟其明 當安於胷臆 印焰明觀察 身中出金剛 甘露而灌灑
令本天喜悅 得隱自身形 大勤勇我說 由此真言者 知以印令我 不久易餘身 我今說瑜伽
念誦如昔說 其明應思惟 安置於自處 供養以如教 純相應念誦 離心喉頂舌 鼻及與齶處
及離念內外 唯法相應爾 不應依於聲 此名為金剛 瑜伽念誦儀 若知真實體 應當知成就
而獲得常恒 以此瑜伽法 相應而住之 以菩提勝心 為成就不久 皆悉得如意 其中字念誦
如獲我今說 如是積資糧 真言應誦持 以文字為色 應分別觀之 作念誦事業 月行列意生
明字與之俱 安本尊胷臆 不久得道成 於月以月合 於一切字色 應於上思惟 光明輪莊嚴
行列不間斷 如以線穿珠 金色以為光 晃曜本尊身 如彼彼月字 殊勝妙真言 以成真言者
則彼彼喜悅 力命增熾盛 意光明相應 我說為文字 行列之念誦
Throughout the three thousand worlds, The waters of wisdom have fully spread. A great precious lotus blooms upon these waters, Its stem as vast as Mount Sumeru. Above, a net of jewels covers it, And upon the lotus rests a great treasure.
Eight pillars adorn this glorious pavilion, With four doors facing the four directions. Jeweled nets, lotus-bells, and fine banners Adorn it, along with half-moon jeweled garlands And hanging strands of varied gems.
This great jewel pavilion Spreads throughout the highest heaven. Meditate according to your ability, Contemplate the clouds of offerings. Inside the pavilion you first visualized, There is a delightful white canopy, Beautifully adorned with various treasures.
Jeweled garlands, half-moons, And fine banners decorate it. Above the canopy is a great jewel, Radiating light everywhere, Showering all kinds of treasures. Thus is the practice of mantra wisdom.
Upon a vajra-lion throne Adorned with jeweled lotuses, With nets, flowers, chimes, And white whisks as ornaments, All joys and pleasures Gather around it, Near before you.
Now imagine a second seat, Identical in every way, Except without the lion throne. At the four corners, Place offerings of games and incense. Then perform the method of fulfillment.
How to perform this fulfillment? First, contemplate all things As having no inherent nature. Recognize that objects and self are one. Then add all dharmas unto this.
How to add all dharmas? Birth, aging, sickness, death, and sorrow Churn within the mind.
(The Luminous Mind is precisely the Bodhi Mind.)
Having thus contemplated, Cultivate great compassion. From this arises the wisdom mind, Which is the Luminous Mind. Nurtured by great compassion, Its essence becomes like the bright full moon.
(This follows the step-by-step practice of yoga.)
Free from grasping subject and object, The Bodhi Mind is now born. Dwell in the essence of body, speech, and mind, And bless this enlightened body. This is called the method of fulfillment.
(Once you know the five families, practice their mantras.) (Having understood,) (this refers to the practice of the One-Syllable Crown Wheel King.) (This refers to the Great Seal.)
The family mantra and its superior sequence, The majestic power of all mantras, Abide in one's own family's kingly practice— This makes you the master of that family. First, seal what has been established.
Then contemplate the mantra syllables. Through the essence of body, speech, and mind, Visualize your body as all Buddhas. Within the mind, imagine a moon disc. The mantra practitioner should know That various lights arise, All born from the moon's form.
They spread to countless realms, Then return and enter the practitioner's heart. Solidifying into a five-peaked form, They transform into a vajra shape. Imagine it in your palm. It emits various lights, Filling everything everywhere.
Reaching endless boundaries, They perform the Buddha's playful activity, Then return to the yogi's body. When all have entered, You become the great form of Samantabhadra. Contemplate this great bodhisattva, Perfect in all auspicious marks.
Adorned with all ornaments, Crowned with lotus garlands, You become a great being spontaneously. Born from the yogi's mind, Holding mantra bow and arrow, Abiding on the moon disc, Or holding garlands you stand.
Or dwelling peacefully in the four directions, Contemplate according to your ability. All beings experience great joy; The ultimate goal is to help them achieve. All seals adorn your hands. Grant everything to all beings. Fulfill their wishes.
Smiling, you dance. A vajra garland flows forth, Placed at your left hip. The right hand makes a dancing gesture, Establishing the benefit of all beings. As your own nature manifests, All beings' thoughts Are brought into harmony.
Thus bless and empower, Benefiting all beings, Along with all other benefits. Make offerings like *lasha* and others, Presenting them respectfully. Align yourself with the honored one.
Align the mantra syllables accordingly. Recite according to your ability. Just as sound and form correspond, Use syllables as a garland of flowers. The wise should contemplate accordingly, Harmonizing with yoga.
Now I speak of sound-based recitation. The One-Syllable is the supreme achievement. For the Lotus Family of the Tathāgata, Recite like the sound of a conch shell. I praise with a voice like thunder. Clearly pronounce the *Hūṃ* syllable. I speak of the Vajra Family, Which also includes the Great Lord.
The reciter attains success. For the Jewel and Action Families, Recite as if ringing bells, Like the sound of a harp or flute, Like tinkling jewelry in dance, Or like the cry of a peacock.
According to each family's practice, Which corresponds to all meanings, Make such sounds While reciting. Align with the mantra. Let the reciter follow the sound And contemplate its meaning.
(The ritual is complete.)
Success will come soon. This applies to all families. This is the method of sound-based recitation. Now I speak of form-based recitation. I now explain everything: Form refers to the *mudrā*.
(This refers to the *mudrā* action.)
Harmonize with this. Contemplate the mantra well. Place it on your chest. Observe the radiant seal. A vajra emerges from your body, Pouring down ambrosia.
It delights the original deity And makes your body invisible. Thus says the Great Brave One. Through this, the mantra practitioner Knowing that the seal empowers me, Will soon transform into another body.
Now I speak of yoga. Recite as taught before. Contemplate the mantra syllables. Place them in their proper position. Make offerings as instructed. Recite in perfect alignment.
Transcend the heart, throat, tongue, Nose, and palate. Go beyond inner and outer thoughts. Harmonize only with the Dharma. Do not rely on sound alone. This is called the vajra Method of yoga recitation.
If you know the true essence, You should understand achievement And attain permanence. By abiding in this yoga method, Harmonizing with it, And with the supreme Bodhi Mind, You will achieve success soon. Everything will be as you wish.
Now I speak of syllable-based recitation: Thus accumulating merit, Recite the mantra. Using written syllables as form, Contemplate them individually. In the practice of recitation, Arise rows of moon discs.
Mantra syllables accompany them, Placed on the deity's chest. Soon enlightenment is attained. Join moon with moon. Above all syllable forms, Contemplate accordingly. Adorned with a wheel of light, The rows continue without break, Like threading pearls on a string.
With golden light as radiance, They illuminate the deity's body. As each moon-syllable appears— Each a sublime, wondrous mantra— The reciter is formed. Then the deity is pleased, Strength and life increase and blaze, And the mind's light harmonizes.
Thus I have spoken Of the recitation of Arranged syllables.
我今通諸儀則成就物光澤。我今說。誦明念誦者。若作彼以光明成就於諸物。應生念誦相應儀。一切真言皆得成。一儀與相應。應作識清淨。清淨為心識。智者然當入成就。以身以語以意。依如是物而住。應知四支法。於瑜伽法成就。此中說為意。獲通及地等。以身現諸身(决云謂隨眾生意所樂者)以語辯一切。烟焰等成就。我說物成就。於身中身成就者。種類有多種。四印及餘輪壇。瑜伽者應當盡可解者而作大曼荼羅。曼荼羅儀軌成辨。中央三昧形。應安輭座(西方或以赤麞皮中安氈華而坐)而安坐。一切瑜伽三摩地相應晝夜等至(謂入定也)真言者住與慧念相應。中夜或明相現時。決定當成就。或地及神通成就。如來說。我今說意成就。現身而獲之。以印加持身。我今為大印。應作思惟。於成就及曼荼羅念誦者。淨心則成就。我說成就相。口身或出光明暖焰及增等。若見升空去。成就相應知於身成就。我廣說已。
I now explain the complete rules for empowering material objects. I shall teach this now.
For those who recite mantras: if you wish to empower material objects with radiant energy, you should perform the ritual in harmony with your chanting. Every true mantra can be empowered in this way—one ritual corresponds to this purpose. You must first purify your awareness. Purification of the mind is essential. Only then should the wise practitioner proceed toward empowerment.
Through body, speech, and mind, you should abide in this state. You must understand the four-stage method for achieving success through yoga. This teaching reveals the mind—how to attain spiritual powers and the various levels of realization.
Through the body, one manifests in countless forms(interpretation: adapting to whatever brings joy to the minds of living beings). Through speech, one masters all forms of expression. Through smoke, flames, and other such manifestations, I declare the empowerment of materials.
Regarding the body's own empowerment: there are many types. Four seals and other circles of offering—the yogi should create a great mandala to the best of their understanding. Following the mandala's ritual instructions, they should place a meditation seat at the center(in the West, some use a red deer skin with a felt cushion and flowers underneath) and sit down.
Remaining day and night in a state of yogic meditation—unwavering, in perfect alignment(meaning: entering deep meditation)—the mantra practitioner abides with wisdom and mindful awareness. At midnight or when the dawn light appears, success will definitely come.
Whether it is the power to travel through the earth or other spiritual abilities, the Tathagata declares: I now reveal how to achieve this through the mind. You obtain it by manifesting your true form. Empower the body with the seal—this I call the Great Seal. You should contemplate this for attainment and recitation within the mandala. With a purified heart, you will achieve success.
I explain the signs of success: from the mouth or body may radiate light, warmth, flames, power, and more. If one appears to rise into the sky, this is a sign of accomplishment. Thus, I have fully explained the body's empowerment.
我說語成就法。如獲次第說。應為先行法已。如前法應作(謂自建立已來乃至大印等)口心印上住蓮華。應知於心間於上住商佉(謂在蓮華上也)商佉中出聲。相續無間斷。於蓮華中發生金剛舌。以白色(謂作赤色上有金剛)舌上或想佛或寶或蓮華或羯磨金剛或餘部印契。或一月及兩月三四及五月乃至八箇月觀想。於此壇結跏趺坐。常以本寂靜相應。分明觀商佉聲已。即依蓮華界。從華蘂出聲量如微塵。其聲出至咽。次又至於舌。便即成其字。舌字出光焰。熾猛而普徧。以聲滿虛空。行者住定誦或一日及一夜。中夜或後夜。從舌出光明。其光有大聲。或從心從脣及齒。出間錯光明。若見如是者當知得悉地。以此語相應成就。能摧諸異宗令他發淨信。能為眾生利益。如是瑜伽相應念誦。有比丘嚩迦者吒得口成就。於間錯山中。七日而成語成就儀則。
I shall now teach the method of speech accomplishment. As described in the sequential instructions, the preliminary practices should be completed first. Then, following the previous method, one should establish oneself and progress to the stage of the Great Seal. Rest the oral and mental seal upon the lotus. Know that within the heart, above the lotus, there dwells a conch shell. From within this conch shell, a sound emerges, continuous and unbroken. Within the lotus, a vajra tongue arises. It is white in color, or alternatively red, with a vajra resting upon it. On this tongue, one may visualize the Buddha, a jewel, a lotus, a vajra of action, the seal of another deity, or the moon—for a period of one, two, three, four, five, or even up to eight months.
Sit in this mandala in the full lotus posture, constantly maintaining a state of natural stillness and clarity. Clearly perceive the sound of the conch shell. Then, resting on the lotus realm, a sound emerges from the lotus filament, as subtle as a speck of dust. This sound travels to the throat, then to the tongue, where it forms a syllable. The syllable on the tongue emits rays of light, fierce and all-encompassing. The sound fills the entire space. The practitioner remains absorbed in recitation for a day, a night, the middle of the night, or the latter part of the night. Light radiates from the tongue, and this light carries a great sound. Alternatively, light may emerge from the heart, the lips, or the teeth, in alternating patterns. If such signs appear, one should know that accomplishment has been attained.
Through this method of speech, one can overcome all opposing teachings, inspire pure faith in others, and bring benefit to all beings. This is the practice of union and recitation. A monk named Vaka achieved oral accomplishment through this method. In a mountain with mixed terrain, he completed the ritual of speech accomplishment in seven days.
我今說物成就。如前瑜伽應成就。應取餘部物等或用餘部印及真言三簸哆(謂以杓應娑嚩二合訶聲注物便瀉爐中及餘聲未盡還注物)行相作已。智者於此曼荼羅。即入羯磨三昧耶。自為一切羯磨。自在其中為色相。一切於本部主。應與於右手印物為次第。於金剛縛中安物。物類於中積。縛印當䐡下或當心。二手以縛物獻安自心。自明。智者以此法。觀身火光聚。以先所集身口意善資糧用以此身物。安於明手中。真言字火焰聲念誦。真言者盡其夜應作。不應破其坐。以此儀則法。初夜當生暖。煙當於中夜。光焰於明相。如是漸次加。如光焰成物。得飛騰虛空。於三界自在。我說安繕那法。我曾已先說。應斷一切取。應依於本明。乃至自身體。語心亦如是。以自真言。應隱沒作本明主。應作念誦。大金剛名者。以金剛大身。智者應堅住召入縛令喜。當安於心。如自心所樂。我明觀自身。我是虛空。由此相應成就。故乃至一切欲界主。彼等不見形。剎那至梵天。以畫彼法作鈎召。應作四印曼荼羅。應安意在左手。自身安於彼。以拳應堅持。作拳為虛空。如是安怛陀那。雖忉利天宮亦不能見。遊於他化自在天宮。恣意安樂自在乃至意所樂。
Now I shall reveal the method of bringing offerings to completion. Following the yoga taught earlier, you should take offerings from other classes of rituals, or use the seals and mantras of other divisions, repeating the formula three times.¹
Once the procedure is complete, the wise practitioner enters the Karma Samaya within this mandala, becoming the agent of all rituals, manifesting himself in visible form. For each principal deity of the mandala, you should offer a right-hand seal with the offering in proper sequence. Place the offering within the Vajra Bond—whether below the navel or at the heart—bind the offering with both hands, and present it, calming your own mind with your own mantra.
Through this method, the wise practitioner visualizes his body as a blazing mass of fire. Accumulated virtuous potential from body, speech, and mind—gathered previously—is offered as this very body, placed into the luminous hands of the mantra. Recite the mantra's syllables as if they were tongues of flame, with sound. Throughout the night, the practitioner should continue, without breaking his meditation posture. By following this ritual procedure: - In the early night, warmth arises. - By midnight, smoke emerges. - At dawn, radiance blazes forth.
Progress step by step. When the radiance completes the offering, you gain the power to fly through the sky and move freely through the three realms.
I have explained the method of *añjana*. As I have stated before: - Practice detachment from all grasping. - Rely on the root mantra. - Let your body, speech, and mind become one with it. - Through your own mantra, become absorbed, dissolving into the principal deity.
Continue recitation. Those called "Great Vajra" ones should dwell firmly in the Vajra Great Body. The wise practitioner summons, binds, and delights the deity, then settles it in the heart, as the heart desires. Contemplate: "I am space itself. My own nature is the sky." Through this realization, you become master of all desire realms. The deities themselves become invisible to you. In an instant, you can reach the Brahma world. Use the painted images of them as a hook to summon them.
Create a mandala of the four seals. Place your awareness in your left hand; place your body in that mandala. Form a fist and hold it firm. That fist becomes space itself. With this *andadāna* gesture, even the gods of the Trāyastriṃśa heaven cannot see you. You may freely move through the Paranirmita-vaśavartin heaven, enjoying bliss and sovereignty at will, wherever your mind wishes.
¹ The note explains the *triphota* method: "The ladle should pour the offering into the fire with the sound *svāhā* at the end, and if the sound remains incomplete, pour again."
丸藥口安怛陀那法
**The Method for Creating a Pill for Oral Administration**
我今畧說成就法。如是觀自明。我是一切體(所謂以虛空內所有為一切體)自身同彼印。住微細金剛三昧。入於自明心。於丸藥成就。觀丸藥置於口。能遊須彌頂。一切世間不能見。藥色成大力(謂體隨意變身)受忉利天宮欲樂隨意得快樂。餘世間相雜。我今說安怛陀那。丸藥依本教成。真言智應作自明。智身前求。成就者應獻。無垢如虛空。明身物及色。以明字行列。光焰相應住。當入本尊身。如隱沒住意。從明口流出。真言光威猛。丸藥善應成。烟氣騰生已。禁止已安口。為不現形中自在。遊戲於四洲。殺那諸世界。還來歸本處。所去得隨意。種種成就。藥叉眾常以為眷屬。亦能遊戲須彌四天王下層四藥叉世界作無量有情利益。失正道漂曠野。王賊水火等逼。起悲愍心於一切繫縛處。我當成就已皆令得解脫。
I will now briefly explain the methods for attainment. Contemplate your own radiant mind. I am the essence of all things (meaning: everything contained within the void of space) Unite your body with that same seal. Abide in the subtle Vajra Samadhi. Enter into the mind of self-radiance.
Regarding the attainment of the pill: Envision the pill and place it in your mouth. Then you can travel to the peak of Mount Meru. No one in the world can see you. The pill's color grants great power (meaning: your body can transform at will) You experience the pleasures of the Trayastrimsa Heaven freely and happily. As for other worldly mixtures—
I will now explain the method of invisibility. Form the pill according to the original teachings. Use the wisdom of mantras, manifesting self-radiance. Seek before the wisdom body. Offer it to those who have attained realization. Purity, like empty space. The body's radiance, its form and color— through the arrangement of luminous syllables, abide with a blazing aura. Enter the body of the deity. As though hidden, rest in intention. Flowing from the mouth of light, the mantra's light is fierce and mighty. The pill is properly perfected. Once smoke rises, hold it and place it in your mouth. Then you move freely in an invisible body. You play across the four continents. In an instant, you pass through all worlds, then return to your original place. You may go wherever you wish.
All kinds of attainments arise. Yaksha hosts become your constant retinue. You can also roam Mount Meru's four heavenly kings' realm, and the lower four Yaksha worlds, working for the benefit of countless beings. For those who have lost the true path, wandering in the wilderness, oppressed by kings, thieves, water, or fire— arise compassion for all who are bound. When I have attained realization, I will free them all.
我今已畧說。廣法如大經。應觀自心月。月形具光明。則此月中。一字如金色。難覩如日輪。光明普舒徧。瑜岐想光明。則其字為輪。其輪為轉輪。持妙色形七寶圍遶。徧身毛孔中。流出無量佛。瑜岐應思惟。用金剛界印。四處誦真言加持。勤勇力成就。念定勤為薪。焚燒一切罪。以真言色火。當離疑分別。求大乘樂棄小乘樂。慇懃慧菩提。住真言儀則。
I have now briefly explained this. A more complete teaching is found in the great sutras.
Visualize the mind as a radiant moon, bright and luminous. Within this moon, see a single syllable, golden in color—dazzling as the sun, spreading its light everywhere. The practitioner (Yogin) should envision this syllable as a wheel, a majestic wheel adorned with excellent colors, surrounded by seven precious gems.
From every pore of the body, countless Buddhas will flow forth. The Yogin should contemplate this, using the Vajra Realm mudra. Recite the mantra to empower the four directions. With the fuel of diligent effort, determination, and mindful concentration, burn away all karmic obstructions.
Use the fire of the mantra’s colors to transcend doubt and conceptual divisions. Seek the bliss of the Great Vehicle (Mahayana), and abandon attachment to the lesser vehicles. With sincere dedication, realize the wisdom of awakening, and abide by the true rules of mantra practice.
一字頂輪王瑜伽究竟儀則一卷
One-Character Crown Wheel King Yoga Ultimate Ritual (One Scroll)
貞享三年丙寅中商初朔訓點凡此一軸文甚叵解必多亂脫今強訓解後賢力之況復最極祕密勿容易之。
In the third year of the Jōkyō era, on the first day of autumn, the annotations were completed. However, the entire text of this volume is extremely difficult to understand, with many disordered and missing passages. Although I have tried my best to interpret and annotate it, future scholars must work hard to clarify it further. Moreover, this is the deepest secret teaching—do not treat it lightly.
河南教興苾芻淨嚴(四十八載)
Henan taught the monastic Jingyan(for forty-eight years)