大毘盧遮那成佛神變加持經略示七支念誦隨行法 1.23

1.23

先作虛心合，風輪糺持火，
大空依火本，遍觸後居心。
次結方隅界，用前不動尊，
左轉成辟除，右旋及上下，
備觸身支分，結護悉堅牢，
真語母陀羅，如前已分別。
既為嚴備訖，當示根本契，
還加於五處，七轉或再三，
散印頂上開。半跏正身意，
或作相應坐，隨方如教說。
正面住身前，覩一圓明像，
清淨無瑕玷，猶如滿月輪，
中有本尊形，妙色超三界，
紗縠嚴身服，寶冠紺髮垂，
寂然三摩地，輝焰過眾電，
猶如淨鏡內，幽邃現真容，
喜怒顯形色，操持與願等，
正受相應身，明了心無亂，
無相淨法體，應願濟群生。
專注而念持，限數既終畢，
懈極後方息。復結普通印，
虔誠啟願等，殷重禮聖尊，
左轉無動力，解前所結護，
還呈本尊契，頂上散開之。
心送於聖天，五輪投地禮，
然起隨眾善，後會復如初。
一時與二三，或四皆如此，
餘分旋遶塔，浴像轉大乘。
塗飾曼荼羅，布花讚佛德，
或復無雜念，專注於等引。
以此淨三業，悉地速現前，
聖力所加持，行願相應故。
諸有樂修習，隨師而受學，
持明傳本教，無越三昧耶。
勤策無間修，離蓋及熏醉，
順行諸學處，悉地隨力成。
我依大日經，略示瑜伽行，
修證殊勝福，普潤諸有情。

First form the hollow-palmed clasp,
the wind wheels intertwining to hold the fire,
the great space relying on the base of fire;
touch everywhere and then rest at the heart.
Next, bound the directional quarters
using the previous Immovable One:
turning left accomplishes expulsion,
turning right as well as up and down,
fully touching the limbs of the body,
so that the boundary protection is entirely firm and secure.
The true speech and mudrā
are distinguished as before.
Having thus fully equipped oneself,
one should display the root seal,
applying it again to the five places,
seven turns or two or three,
and release the seal, opening it upon the crown. In half-lotus posture, upright in body and mind,
or in the yoga posture,
facing the direction according to the teaching.
Directly in front of one's body,
one beholds an image of a circular radiance,
pure and flawless,
just like the disc of the full moon.
Within it is the form of the principal deity,
whose sublime complexion surpasses the three realms,
fine gossamer adorning the garments on the body,
a jewel crown, with dark-blue hair hanging down,
in tranquil samādhi,
with brilliant radiance surpassing myriad lightning bolts,
just like within a pure mirror,
where the true countenance appears profoundly deep,
manifesting forms of joy or wrath,
with implements corresponding to the vows,
the yoga body in meditative absorption,
clear, and the mind without distraction,
the markless, pure Dharma body,
responding to vows to rescue the multitude of sentient beings.
Mindfully recite with one-pointed concentration,
and once the specified number is completed,
rest only when weariness reaches its utmost. Again form the universal seal,
make sincere prayers and vows,
and bow deeply to the Holy Bhagavān.
With the power of the Immovable One turned to the left,
release the previous boundary protections;
present again the root seal of the deity,
and open and disperse it upon the crown.
Mentally send off the holy celestial beings,
and bow prostrating the five limbs to the ground;
then arise and follow all wholesome deeds,
and at the next session it will be as before.
Do this once, twice, three, or four times;
in the remaining time, circumambulate stūpas,
bathe images, and recite Mahāyāna scriptures.
Paint and adorn maṇḍalas,
strew flowers, and praise the Buddha's virtues,
or again, free from stray thoughts,
focus purely on meditative equipoise.
By purifying the three karmas in this way,
siddhi will quickly appear before one,
empowered by the holy might,
because practice and vows are in yoga.
All who take delight in practicing
should receive instruction from a master,
uphold the vidyā, transmit the root teaching,
and never transgress the samaya.
Strive diligently to cultivate without interruption,
free from hindrances and intoxication,
accord with all the precepts,
and siddhi will be accomplished according to one's power.
Relying on the Mahāvairocana Sūtra,
I have briefly shown the yoga practice;
may the superior merit cultivated and realized
universally nourish all sentient beings.