大毘盧遮那成佛神變加持經 (Shubhakarasimha & Yixing 724) 7.127

7.127

This has been proclaimed by all the Guiding Teachers, and so do not

slander it or engender doubts.

Chapter IV

The Rules for Recitation

Having worshiped in this manner with full rites,

arouse thoughts of benefiting inexhaustible beings, Bow down to the buddhas and holy divinities,

and, dwelling in the yoga posture, enter samādhi. The ritual rules for the four kinds of contemplation

can make joy and happiness rise in your inner heart, And through empowerment by the [mantra’s] true meaning

you will attain mental equipoise accomplished with mantras. Now the expedient means will be next explained

for when you perform the recitation of mantras. The wise person, in accordance with what was revealed earlier,

visualizes his own deity in front of him. Inside the bright circle of the moon in his heart

he clearly sees all the letters of the mantra, And he should recite them in sequence

until his mind has been made pure and unsullied. The number [of recitations], the times [for recitation], the

manifestation of signs, and so on

are to be completed by following the sutra teachings. When seeking after objectives possessing [external] signs,

mantra siddhi will be accomplished at will: This is called mundane practice with signs;

the four-limbed dhyāna gateway is different again. The practitioner should engender a resolute mind,

and first he should visualize his deity as his sole focus: Holding to the [deity’s] mantra and secret seal,

he himself becomes in yoga the image of his deity.

With regard to physical appearance, mode of conduct, and so on

[he thinks] my body is no different [from the deity’s] and that his

conduct is also the same, And by dwelling in a body correspondent to the original state [of the

deity],

even someone with little merit will be successful. This is explained in the section on the supreme truth in the Yoga

[Tantras].

Next, he should transmute the letter-gateways of the vidyā, And by assuming through visualization the form of his deity,

he will succeed in seeing the insignia of the secret of the body. The scriptures explain in brief that there are two signs:

visualization of the Perfectly All-knowing One is regarded as

foremost, And next, moving on to visualization of bodhisattvas and holy

divinities,

Mañjuśrī is regarded as chief [of these]. Then act in accordance with the [deity’s] station

by intercorresponding with the seal and mantra.

Mañjuśrī’s seed[-syllable] is the letter-gateway Maṃ, and it has already been explained in the previous chapter.

He who intercorresponds with the samādhi of his own deity

places that heart[-mantra] on his heart as a seed-[syllable]; He should observe himself thus,

resting in the pure bodhi-mind. The figure [of the deity] known by many

he follows in his practice, and it must not differ. He should know that the holy one, the honored Mañjuśrī,

is in physical appearance like the color of saffron. On top of his head he displays a young boy’s mark of five topknots;

in his left [hand] there is a vajra on a blue lotus, And with his right hand [he forms the seal of] bestowing fearlessness

or forms the adamantine wish-granting seal.