顯密圓通成佛心要集 1.37

1.37

若作出世間法者，（為欲速滿福德智慧二種資糧，及頓圓十波羅蜜超越三無數劫，今世祈剋聖界現前。）行者在於山間深谷，殊勝巖窟清淨伽藍，運大悲心常樂利樂無邊有情，同准提王菩薩仗託無盡諸佛菩薩大悲願力助護，限四月四日一期之內，阻絕人客默斷語言，三密相應心無間斷，行者面向東，（餘方亦得，就中向東最吉，或全跏坐或半跏坐，或隨意坐俱得。）像面向西，於准提像前安置鏡壇，（行者頂上想㘕字，變成火輪燒盡自己有漏之身。復想大蓮華上有阿字，生成無漏智身。更想暗字灌頂已，又想㘕字變成大火，燒此有為世界，如同劫火燒盡無遺，但有空寂。復想建立無為之壇，於最下方遍想欠字雜色而為空輪，於空輪上遍想含字黑色變成風輪，風輪上遍想㘕字赤色變成火輪，火輪上遍想𮢥字白色變成水輪，水輪上遍想阿字黃色變成金剛地，於金剛地上遍想有大蓮華，一一蓮華上皆有准提菩薩，無量聖眾圍遶，一一准提前皆有行者自身，一一身各出無量華果飲食幢旛等諸供養具，而為供養，又皆對准提鏡壇三密相應。又行者若無准提像，并華果飲食等供具，但作此觀亦得吉祥成就。）一心諦想准提菩薩，具無盡相好光明，於菩薩心月輪中，想有九聖字壇，行者想自心月輪中，亦有九字壇，并自身分中想布九聖之字。（心月輪并身分布字如前已說。）所獻華果飲食香燭等，於上息災、增益、敬愛三法之中，所說物色皆得用之。行者衣服，但一切新淨者皆得作法，就中黃衣最吉。又行者不須苦節勞形，恐心神散亂，於行住坐臥四威儀中，皆得三密修習，於見聞覺知唯觀阿字，（於一真清淨法界亦常作觀行。）依前次第軌儀持誦至准提真言，從頭無記無數專精念誦，勤策身心不令懈怠。欲近成就時必有種種障起，應作降伏息災等法。隨行者根性差別，於其中間必獲三昧現前，即於定中見無數佛會聞妙法音，證得十地菩薩之位。（此一種法，唯求出世間，若欲於此法中求成就者，須得預前持誦准提真言五百萬遍、或七百萬遍、或千萬遍而為先行，方作此法定有靈驗。）

If one performs the supramundane ritual (wishing to swiftly fulfill the two provisions of merit and wisdom, instantaneously perfect the ten pāramitās, transcend the three incalculable eons, and pray to definitively attain the manifestation of the noble realm in this life), the practitioner should be in deep mountain valleys, extraordinary rock caves, or pure monasteries; give rise to a mind of great compassion, constantly rejoicing in bringing benefit and joy to boundless sentient beings; and rely upon the assistance and protection of the boundless great compassionate vows of all Buddhas and bodhisattvas together with King Cundī Bodhisattva. Limit the period to four months and four days, shut out visitors, maintain silence and cut off speech, coordinate the three mysteries with mind uninterrupted. The practitioner faces east (facing other directions is also permissible; among them, facing east is the most auspicious; full-lotus posture, half-lotus posture, or sitting at will are all permissible); the image faces west; and set up the mirror altar before the image of Cundī (the practitioner visualizes the syllable RAM on the crown of the head, transforming into a wheel of fire that completely burns up his own conditioned body with outflows; next, visualizes the syllable A upon a great lotus flower, producing an outflow-free wisdom body; further visualizes the syllable ĀṂ, and having anointed the crown [with it], then visualizes the syllable RAM transforming into a great fire, burning this conditioned world just like the eon-ending fire burns everything with nothing remaining, leaving only empty tranquility. Next, visualizes establishing the unconditioned altar: at the very bottom, universally visualizes the syllable KHAM in variegated colors becoming the space wheel; atop the space wheel, universally visualizes the syllable HAM in black, transforming into the wind wheel; atop the wind wheel, universally visualizes the syllable RAM in red, transforming into the fire wheel; atop the fire wheel, universally visualizes the syllable VAṂ in white, transforming into the water wheel; atop the water wheel, universally visualizes the syllable A in yellow, transforming into the vajra ground; atop the vajra ground, universally visualizes great lotus flowers, each lotus flower bearing Cundī Bodhisattva surrounded by immeasurable noble assemblies; before each Cundī is the practitioner's own body, each body emanating immeasurable offerings such as flowers, fruits, food, drinks, banners, and pennants to make offerings; and all facing the Cundī mirror altar, coordinating the three mysteries. Furthermore, if the practitioner lacks an image of Cundī and offerings such as flowers, fruits, food, and drinks, simply performing this visualization will also attain auspicious accomplishment). With single-minded devotion, visualize Cundī Bodhisattva endowed with boundless primary marks, secondary qualities, and radiance. Within the moon disc of the Bodhisattva's heart, visualize the altar of the nine noble syllables. The practitioner also visualizes the altar of the nine syllables within the moon disc of his own heart, and visualizes the nine noble syllables distributed throughout his own body (the moon disc of the heart and the distribution of the syllables on the body have already been explained above). For the offered flowers, fruits, food, drinks, incense, and lamps, the items and colors spoken of in the three methods above—pacification, enrichment, and subjugation through affection—may all be used. For the practitioner's clothing, any that is new and clean may be used to perform the ritual; among them, yellow garments are the most auspicious. Moreover, the practitioner need not undergo painful austerities that exhaust the physical form, fearing the mind and spirit may become scattered and confused; within the four deportments of walking, standing, sitting, and reclining, one may cultivate the three mysteries throughout. In seeing, hearing, perceiving, and knowing, contemplate only the syllable A (in the one true pure dharmadhātu, one should also constantly practice contemplation). In accordance with the previous sequence and ritual guidelines, recite up to the Cundī mantra; from the beginning, without counting or recording, recite with concentrated diligence, vigorously spurring body and mind without letting them become indolent. When accomplishment draws near, various hindrances will certainly arise; one should perform rituals of subjugation, pacification, and so forth. In accordance with the differences in the practitioner's capacities, within this period samādhi will certainly become manifest; directly within meditative absorption, one will see countless assemblies of Buddhas, hear the sound of the marvelous Dharma, and verify the attainment of the rank of a bodhisattva of the tenth stage. (This single method seeks only the supramundane. If one wishes to seek accomplishment within this method, one must previously recite the Cundī mantra five million, seven million, or ten million times as preliminary practice; only then will performing this method definitely bring miraculous confirmation.)