大日經略攝念誦隨行法 1.17

1.17

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，如前不動尊，
左轉成辟除，右旋及上下，
備觸身支分，結護悉堅牢，
真言及本契，如前已分別。
既為嚴備訖，當示根本契，
還加五位處，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，如色超三界，
妙縠嚴身服，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，
喜怒顯顏色，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，
懈極後方已。復結普通印，
虔誠啟願等，慇重禮聖尊，
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。
餘分旋繞塔，浴像讚方廣，
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，
勤策無間斷，離蓋及熏醉，
順行於學處，悉地隨力成。
我依大日教，略示瑜伽行，
修證殊勝福，普潤諸有情。

First make the hollow-palmed clasp,
the wind fingers twine around and hold the fire fingers,
the great space [thumbs] rest at the base of the fire fingers,
fully touch [the body parts], and then remain at the heart.
Next bind the boundaries of the directions,
just as before with the Holy Acala:
turn to the left to banish [obstacles],
circle to the right, and move above and below,
completely touching the limbs of the body,
so that the boundary protection is entirely solid;
the mantra and fundamental mudrā
have already been differentiated before.
Having thus made full preparation,
one should display the root mudrā,
once again touching the five places,
seven times, or two or three times,
and release the mudrā, opening it above the crown. In half-lotus posture, upright in body and mind,
or in an appropriate seated posture,
facing the proper direction as the teaching explains.
Facing straight ahead before one's body,
behold a round, bright image,
pure and without blemish,
like the disk of the full moon,
wherein is the form of the tutelary deity,
whose appearance transcends the three realms,
adorned with exquisite silk robes,
with a jeweled crown and dark blue hair cascading down,
in tranquil samādhi,
blazing with light surpassing all lightning,
just as in a clear mirror,
the true countenance appears from the depths,
revealing expressions of joy or wrath,
with hand emblems and boons as appropriate,
a body of true attainment and yoga,
clearly manifest, the mind undisturbed;
the formless, pure reality-body,
responding to prayers to deliver all living beings.
Recite with single-minded concentration;
when the fixed count is finished,
only cease when feeling fatigued. Then again bind the universal mudrā,
sincerely make vows and prayers,
and reverently worship the holy deities;
with the power of Acala turn to the left,
undo the previously bound protection,
again present the root mudrā of the deity,
and open and release it above the crown.
In mind see the holy deities off,
prostrate with the five limbs touching the ground;
then rise and perform various virtuous deeds,
and at the next session proceed as before,
one time, two or three times,
or four times, all in this manner.
In the remaining time, circumambulate the stūpa,
bathe the image, praise the Mahāyāna sūtras,
anoint and decorate the maṇḍala,
scatter flowers, and praise the Buddha's virtues.
Or, free of distracting thoughts,
concentrate on meditative absorption (samāhita);
thereby purifying the three karmas,
siddhi will swiftly manifest before you,
empowered by the holy might,
because practice and vows are in accord.
All who take pleasure in practicing this
should receive instruction from a master,
uphold the vidyās, transmit the root teaching,
and never violate the samaya;
strive without interruption,
free from hindrances and intoxication,
comply with the training precepts,
and siddhi will be achieved according to one's capacity.
Relying on the teaching of Mahāvairocana,
I have briefly indicated the yoga practice;
may the excellent merit of cultivation and realization
universally moisten all sentient beings.