大毘盧舍那成佛神變加持經蓮華胎藏悲生曼荼羅廣大成就儀軌 2.295

2.295

「進力屈上節。金剛手請門：
真言行菩薩！修行幾時月，
禁戒得終竟？婆伽梵告言：
善哉勤勇士！世間殊勝戒，
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，
不生疑慮心，常住於等引，
修行戒當竟。菩提心及法，
及修覺業果，和合為一相，
遠離諸造作，戒具如佛智，
異此非具戒。得諸法自在，
通達利眾生，常修無著行，
等石礫眾寶，乃至滿落叉，
所說真言教，畢於時月等，
禁戒量終竟。最初金輪觀，
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，
應以蓮花印，而服醇淨水。
次於第三月，勝妙火輪觀，
噉不求之食，即以大惠刀，
燒滅一切罪，而生身意語。
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，
行者無所著，等同三菩提。
和合風火輪，出過眾過患，
復一月持誦，亦捨利非利。
梵釋等天眾、摩睺、毘舍遮！
遠住而敬禮，一切為守護。
皆悉奉教命，彼常得如是，
人天藥草神！持明諸靈仙！
翊侍其左右，隨順彼所命。
不善為障者，羅剎七母等！
見持真言者，恭敬而遠之，
是見處光明，馳散如猛火。
隨所作法教，皆依明禁故，
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，持滿三落叉，
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。意生香花鬘，
便得身清淨。念誦分限畢，
持珠安本處。方入三摩地，
食項從定出。復結根本印，
真言七遍已。以陳虛空眼。
奉獻香花等，悅意妙伽他，
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。」

"The index fingers bend at the upper joints. Vajrapāṇi questioned:
'For the bodhisattva of mantra practice, after practicing for how many months
Are the prohibitive vows brought to completion?' The Bhagavat replied:
'Excellent, O valiant one! The sublime vows of the world,
Expounded by the ancient Buddhas, are vows arisen from vidyā;
Abiding in the vows is like the Sambuddha. In order to bring about siddhi
And for the benefit of the world, arouse self-authenticity with equanimity;
Without generating thoughts of doubt, ever abide in samāhita,
And practice until the vows are completed. Bodhicitta and Dharma,
As well as the cultivation and karmic fruition of enlightenment, merge into a single characteristic,
Far removed from all contrivances; endowed with vows like the Buddha's wisdom,
Differing from this, one is not fully endowed with vows. Attaining sovereignty over all dharmas,
Thoroughly penetrating and benefiting sentient beings, ever cultivate unattached practice,
Treating pebbles and gravel the same as myriad jewels, up to completing a lakṣa [of recitations].
The mantra teachings that have been expounded conclude according to the months and seasons,
And the measure of prohibitive vows is brought to completion. First is the golden wheel contemplation:
Abide in the great Indra [maṇḍala] and contemplate the syllable 'A';
One should form the vajra mudrā and drink milk to nourish the body.
When the practitioner completes one month, he can regulate the incoming and outgoing breaths.
Next, in the second month, arrange properly within the water wheel,
The surrounding wheel forming nine tiers, the color of autumn evening moonlight;
One should use the lotus mudrā and drink pure, unadulterated water.
Next, in the third month, through the supreme fire wheel contemplation,
Eat food that has not been sought; then with the great prajñā sword,
Burn away all sins, thereby giving birth to body, mind, and speech.
In the fourth month, with the wind wheel, the practitioner regularly ingests wind,
Forms the dharmacakra-pravartana mudrā, and concentrates the mind in recitation.
Contemplating the vajra-water wheel, abiding in yoga,
This is the fifth month. Transcending attainment and non-attainment,
The practitioner has no attachment, being equal to sambodhi.
Harmonizing the wind and fire wheels, going beyond all faults,
Recite for another month, also abandoning gain and non-gain.
The assemblies of devas such as Brahmā and Śakra, the mahoragas, and piśācas
Shall stand at a distance and pay reverent homage, all acting as protectors.
They will all receive and obey commands; he will constantly obtain this:
The spirits of medicinal herbs of humans and devas, and the vidyādharas and spiritual ṛṣis
Shall attend him on his left and right, complying with what he commands.
Those who do evil and create hindrances—the rākṣasas, seven mothers, and the like—
Upon seeing the mantra-holder, will pay homage from afar and depart;
Wherever they see radiance, they will flee and scatter like fierce fire.
Whatever ritual teachings are performed, because they are based on the vidyā-discipline,
The true sons of the Sambuddha attain all sovereignty.
Subduing those difficult to tame, like the great Vajradhara;
Benefiting the multitude of living beings, identical with Avalokiteśvara!
After six months have passed, the fruition is accomplished in accordance with one's wishes;
One should always, toward oneself and others, protect with compassion.
Hold the rosary against the heart; the remainder is as in the Susiddhi.
For each and every mantra, perform mental recitation;
The incoming and outgoing breaths are two; the first constantly corresponds.
Deploy the syllable 'A' upon the limbs, reciting to the full three lakṣas;
Samantabhadra, Mañjuśrī, and the Vajradhara noble devas
Will appear before you and stroke your crown: the practitioner bows in homage
And swiftly offers argha water. With mentally created fragrant flower garlands,
One immediately attains bodily purity. When the portion of recitation is finished,
Place the rosary back in its original position. Only then enter samādhi;
At mealtime, emerge from absorption. Again form the root mudrā,
And having recited the mantra seven times, present the Gaganalocanā [mudrā].
Offer incense, flowers, and the like, with pleasing and wondrous gāthās,
Argha, and making vows. Speak the empowerment of the World-Saviour,
Causing the path of the Dharma-eye to pervade, abiding everywhere for a long time;
One should join the vajra-palms and, following the vidyā, touch the body throughout."