仁王護國般若波羅蜜多經陀羅尼念誦儀軌 1.69

1.69

若行者能於此般若波羅蜜多經修瑜伽觀智者，於此陀羅尼從初至末所有文字，一一句一一字思惟觀察，於自心中清淨圓明大圓鏡上想一金輪，外第一重有十六輻，次第右旋想十六句分明顯現。次第二重有十二輻，想十二字右旋安布。次第三重布列十字，於十字中有一地字。此中意者，攝前長行乃至諸會大般若等為十六句，攝十六句為十二字，攝十二字為其十字，攝彼十字歸于一字，從廣至略漸減漸深。一字現前周于法界，性相平等至究竟故。然修行者觀諸梵字了了分明，周而復始。若心專注於諸文字屈曲次第，心不異緣即成定品，觀所詮理即成慧品，二法雙運任運現前通達無礙，念念銷滅一切業障、報障、煩惱障，身心轉依皆得自在，獲諸神通至究竟位，三身具矣。

If a practitioner is able to cultivate yogic contemplative wisdom regarding this Prajñāpāramitā Sūtra, then for all the letters in this dhāraṇī from beginning to end, contemplating and visualizing each phrase and each letter, visualize a golden wheel upon the pure, perfectly luminous great perfect mirror within their own heart: the first outer tier has sixteen spokes, on which one visualizes the sixteen phrases clearly manifesting in clockwise order; the second tier has twelve spokes, on which one visualizes the twelve syllables arranged turning clockwise; the third tier arranges ten syllables, and among the ten syllables there is one syllable "dhi". The meaning here is that the preceding prose passages up to the Great Prajñā of the various assemblies are condensed into sixteen phrases, the sixteen phrases are condensed into twelve syllables, the twelve syllables are condensed into their ten syllables, and those ten syllables are gathered into one single syllable, progressing from extensive to condensed, gradually diminishing and deepening. When the single syllable appears before one, it pervades the dharmadhātu, because its nature and characteristics are equal up to the ultimate. Thus the practitioner visualizes all the Sanskrit syllables clearly and distinctly, cycling through again and again. If the mind is focused upon the sequential curves of the letters and does not fixate on other conditions, this constitutes the factor of concentration (śamatha); when contemplating the principle signified, this constitutes the factor of wisdom (vipaśyanā). When both dharmas are practiced jointly and manifest effortlessly, penetrating without obstruction, in every thought-moment eradicating all karmic obscurations, retributive obscurations, and afflictive obscurations, both body and mind undergo transformation of the basis (āśrayaparavṛtti) and attain mastery; obtaining all supernormal powers, one reaches the ultimate stage, and the three bodies are complete.