大毘盧遮那成佛神變加持經蓮華胎藏悲生曼荼羅廣大成就儀軌供養方便會 2.289

2.289

金剛手請問：「真言行菩薩！
修行幾時月，禁戒得終竟？」
薄伽梵告言：「善哉勤勇士！
汝問殊勝戒，故佛所開演，
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，異此非具戒。
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，
而觀於『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，應以蓮華印，
而服醇淨水。次於第三月，
勝妙火輪觀，三角威焰鬘，
結大慧刀印，噉不求之食，
燒滅一切罪，而生身語意。
第四月風輪，行者常服風，
結轉法輪印，攝心以持誦。
金剛水輪觀，依住於瑜伽，
是為第五月。遠離得非得，
行者無所得，等同三菩提。
和合風火輪，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！
遠住而禮敬，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，
馳散如猛火，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，同於觀世音！
經逾六月已，隨所願成果，
常當於自他，悲愍而救護。
持珠當心上，餘如蘇悉地。
一一諸真言，作心意念誦，
出入息為二，第一常相應。
『阿』字布支分，持滿三洛叉，
普賢及文殊、執金剛、聖天！
現前而摩頂。行者稽首禮，
速奉閼伽水，意生香華鬘，
便得身清淨。念誦分限畢，
持珠安本處，方入三摩地，
食頃從定出。復結根本印，
真言七遍已，次陳虛空眼。
奉獻香華等，悅意妙伽陀，
閼伽及發願，說救世加持，
令法眼道遍，一切處久住，
當合金剛掌，隨明遍觸身。」

Vajrapāṇi asked: "For a bodhisattva of mantra practice, / after practicing for how many months / are the prohibitive precepts completed?" / The Bhagavat told him: "Excellent, diligent and courageous warrior! / You ask about the extraordinary precepts / that were therefore expounded by the Buddhas. / The precepts arising from vidyās: / abiding in the precepts like the Fully Enlightened One, / causes the attainment of siddhi, / for the benefit of the world. / Arising equally from reality itself, / constantly abiding in samāhita, / when practicing, the precepts will be completed. / Bodhicitta, karmas, and fruits / combine into a single mark, / far removed from all fabrications; / possessing precepts like the Buddha's wisdom, / anything different from this is not possessing precepts. / Attaining mastery over all phenomena, / penetratingly benefiting sentient beings, / constantly cultivating unattached conduct, / viewing gravel and jewels equally, / up to fulfilling a lakṣa. / The expounded teachings of mantras / conclude within the measure of months and so forth, / and the prohibitive precepts are completed. / Initially, at the golden wheel, / abiding in great Indra / and contemplating the syllable 'a', / one should form the vajra mudrā / and drink milk to sustain the body. / When the practitioner completes one month, / one can regulate the inhalation and exhalation of breaths. / Next, in the second month, / within the well-arrayed water wheel, / the wheel surrounds and forms nine tiers, / the color of moonlight on an autumn evening; / one should use the lotus mudrā / and ingest pure water. / Next, in the third month, / the contemplation of the supreme fire wheel, / a triangular wreath of majestic flames; / form the great wisdom sword mudrā, / consume food not sought after, / burning away all sins / and giving birth to body, speech, and mind. / In the fourth month, the wind wheel: / the practitioner constantly ingests wind, / forms the wheel-turning mudrā, / and collects the mind to recite. / The contemplation of the vajra-water wheel, / abiding in yoga, / this is the fifth month. / Far removed from attainment and non-attainment, / the practitioner has nothing to attain, / equal to sambodhi. / Combining the wind and fire wheels, / transcending all perils, / recite for another month; / this is called the sixth month, / also abandoning benefit and non-benefit. / The heavenly hosts such as Śakra and Brahmā / stand afar and pay homage, / all offering protection. / Deities of humans, devas, herbs, and plants! / Vidyādharas and various spiritual seers! / Flank in attendance and comply with instructions. / Rākṣasas and the Seven Mātṛkās! / All who create obstacles, / upon seeing the light of this place, / will scatter and flee like a fierce fire, / reverent and keeping their distance. / True sons of the Fully Enlightened One! / Attaining mastery in all things, / subduing those difficult to tame, / just like the great Vajradhara! / Profiting all living beings, / identical to Avalokiteśvara! / After six months have passed, / one achieves results according to one's wishes, / constantly showing compassion / and rescuing self and others. / Hold the rosary at the heart, / the rest as in Susiddhi. / For each of the mantras, / perform mental recitation; / inhalation and exhalation are two, / the first always corresponding. / Distributing the syllable 'a' through the limbs, / reciting to fulfill three lakṣas, / Samantabhadra, Mañjuśrī, / Vajradhara, and the noble devas / will appear directly and crown the head. / The practitioner bows the head in reverence / and quickly offers argha water, / mind-born fragrant flower garlands, / thereby obtaining purity of the body. / When the measured recitation is finished, / place the rosary in its original position, / only then entering samādhi; / after the duration of a meal, emerge from absorption. / Again form the root mudrā; / after repeating the mantra seven times, / next present the Space-Eye. / Offer incense, flowers, and the like, / delightful, wonderful gāthās, / argha, and vows, / reciting the world-saving adhiṣṭhāna, / causing the Dharma-eye path to pervade / and abide everywhere for a long time; / join the vajra palms, / touching the body all over following the vidyā."