攝大毘盧遮那成佛神變加持經入蓮華胎藏海會悲生曼荼攞廣大念誦儀軌供養方便會 3.31

3.31

金剛手請問：「真言行菩薩，
修行幾時月，禁戒得終竟？」
是時婆誐鑁：「善哉勤勇士！
汝問殊勝戒。古佛所開演，
緣明所起戒，住戒如正覺，
令得成悉地，為利世間故。
等起自真實，常住於等引，
修行戒當竟。菩提心業果，
和合為一相，遠離諸造作，
具戒如佛智，異此非禁戒。
得諸法自在，通達利眾生，
常修無著行，等礫石眾寶。
乃至滿落叉，所說真言教，
畢於時月等，禁戒量終竟。
最初於金輪，住大因陀羅，
常觀於阿字，當結金剛印，
飲乳以資身，行者一月滿，
能調出入息。次於第二月，
嚴整水輪中，輪圍成九重，
秋夕月光色，（嚩字也）
應結蓮華印，而服醇淨水。
次於第三月，勝妙火輪觀，
三角威焰鬘，（囉字也）
印結大慧刀，噉不求之食，
燒滅一切罪，而生身語意。
第四月風輪，（賀字也）
行者常服風，結轉法輪印，
攝心以持誦，金剛水輪觀，
（阿嚩字也）依住於瑜伽，
是為第五月。遠離得非得，
行者無所著，等同三菩提，
和合風火輪，（賀囉字也）
出過眾過患。復一月持誦，
此名第六月。亦捨利非利，
釋梵等天眾，遠住而敬禮，
一切為守護。人天藥草神，
持明諸靈仙，翼侍隨教命。
羅剎七母神，一切為障者，
見是處光明，馳散如猛焰，
恭敬而遠之。等正覺真子，
一切得自在，調伏難降者，
如大執金剛，饒益諸群生，
等同觀世音。六月滿足已，
隨所願成就，常當於自他，
悲愍而救護。持念分限畢，
捧珠發大願，加持陳五供，
悅意妙伽陀，三奉閼伽水。
解界解脫法，廣作初方便，
想歸贊捺囉，然後處閑靜，
依教入三昧，常觀修多羅，
印砂思六念，乃至俱胝數。
最後佛放光，行者業障盡，
即同遍照尊。」加持句真言：
（金剛掌隨明遍觸身）

Vajrapāṇi asked: "For how many months
must a mantra-practicing bodhisattva train for the restrictive precepts to be fully completed?"
At that time, the Bhagavān said: "Excellent, O courageous one!
You ask about the supreme precepts, expounded by the ancient Buddhas:
the precepts arisen from conditions and vidyā, wherein abiding one is like an enlightened one,
causing the accomplishment of siddhi for the benefit of the world.
Equally arising from self-reality, constantly abiding in meditative equipoise,
one's practice of the precepts shall be perfected. The karmic fruition of the bodhicitta
merges into a single mark, far removed from all conditioned fabrications;
one possesses precepts like the Buddha's gnosis—diverging from this, they are not restrictive precepts.
Attaining mastery over all phenomena, penetrating and benefiting sentient beings,
constantly cultivating unattached practice, regarding gravel and manifold jewels as equal.
Reaching the fulfillment of hundred thousands, in accordance with the spoken mantra teachings,
concluding across the prescribed months and times, the measure of the restrictive precepts is completed.
First, in the gold wheel, abiding in the great Indra [wheel],
constantly visualize the syllable 'A', and bind the vajra mudrā;
nourishing the body by drinking milk, when the practitioner's first month is fulfilled,
one can regulate the inhalations and exhalations. Next, in the second month,
within the adorned water wheel, the ring encircles in nine layers,
the color of the autumnal evening moonlight (the syllable 'Va');
one should bind the lotus mudrā and consume pure, distilled water.
Next, in the third month, through the visualization of the sublime fire wheel,
a triangle with blazing crests of terrifying flames (the syllable 'Ra'),
one binds the mudrā of the sword of great wisdom, eats unbegged food,
incinerating all sins, and generating body, speech, and mind.
In the fourth month, the wind wheel (the syllable 'Ha'),
the practitioner constantly ingests wind and binds the dharmacakra mudrā,
collecting the mind to recite and chant. Visualizing the vajra water wheel
(the syllables 'A' and 'Va'), relying on and abiding in yoga,
this is the fifth month. Far removed from gain and non-gain,
the practitioner is without attachment, equal to sambodhi;
combining the wind and fire wheels (the syllables 'Ha' and 'Ra'),
one transcends all faults and misfortunes. Practicing and reciting for another month,
this is named the sixth month. One also renounces benefit and non-benefit;
the heavenly assemblies of Indra, Brahmā, and others stand at a distance and pay reverent homage,
all providing protection. Humans, devas, herbal spirits,
vidyādhara spiritual sages attend and follow your commands.
The rākṣasas and the seven mother spirits, all those who create obstacles,
seeing the brilliance of this place, will scatter like raging flames
and respectfully keep their distance. A true child of the Equal and Perfectly Enlightened One,
one attains mastery over all, taming those difficult to subdue
like the great Vajradhara, benefiting all living beings
equally with Avalokiteśvara. When the six months are fulfilled,
one accomplishes whatever is aspired to; constantly toward oneself and others
one should show compassion and grant protection. When the bounded portion of recitation is ended,
hold the rosary and make the great vow, recite adhiṣṭhāna mantras and arrange the five offerings,
recite pleasing, sublime gāthās, and thrice offer argha water.
For the liberation-dharma of releasing the boundary, perform extensively the preliminary upāyas,
visualize returning to Candra (the moon), and then abide in tranquility;
relying on the teaching, enter samādhi, constantly contemplate the sūtras,
seal the sand and reflect on the six recollections, up to a koṭi in number.
At the very end, the Buddha emits light; the practitioner's karmic hindrances are exhausted,
and one is identical to the Universally Illuminating Honored One."
Mantra for the sentence of adhiṣṭhāna:
(With the vajra palm, touch the body everywhere according to the vidyā)