T19n0955_一字頂輪王瑜伽觀行儀軌

大正藏第 19 冊 No. 0955 一字頂輪王瑜伽觀行儀軌

No. 955

一字頂輪王瑜伽觀行儀軌一卷

開府儀同三司特進試鴻臚卿肅國公食邑三千戶賜紫贈司空謚大鑒正號大廣智大興善寺三藏沙門不空奉　詔譯

真言行者若求安怛陀娜。應作是念。我云何能速取成就。當習是三摩地。所謂一切法無色。猶如虛空性自成就。作如是勝解。當如本教凈治地等。作是三摩地。

普遍三千界　　充滿智成水　有大寶蓮華　　開敷在水中　寶莖如須彌　　上方珠網覆　花上有大寶　　八柱以莊嚴　想成寶樓閣　　四門當四方　珠網蓮鐸等　　及妙拂莊嚴　半滿月珠瓔　　垂寶間錯帶　是大寶樓閣　　遍滿於有頂　應隨力思惟　　觀供養雲海　先所觀樓中　　有悅意白傘　以眾寶端飾　　寶瓔半滿月　妙拂等莊嚴　　傘上有大寶　普遍發光明　　皆散雨眾寶　真言智觀行　　于彼樓閣中　金剛師子座　　寶蓮華莊嚴　珠網蓮繒磬　　白拂等莊嚴　一切欲喜樂　　于中圍繞住　不遠於身前　　應想第二座　一切皆如上　　唯無師子座　角門於四處　　嬉戲焚香等　次作圓具法　　云何作圓具　先應觀諸法　　無性為自性　物我同一

【現代漢語翻譯】現代漢語譯本《一字頂輪王瑜伽觀行儀軌》一卷

開府儀同三司特進試鴻臚卿肅國公食邑三千戶賜紫贈司空謚大鑒正號大廣智大興善寺三藏沙門不空奉詔譯

真言行者若求安怛陀娜（Antaradhana，隱身術）。應作是念。我云何能速取成就。當習是三摩地（Samadhi，禪定）。所謂一切法無色。猶如虛空性自成就。作如是勝解。當如本教凈治地等。作是三摩地。

普遍三千界　　充滿智成水有大寶蓮華　　開敷在水中寶莖如須彌（Sumeru，須彌山）　　上方珠網覆花上有大寶　　八柱以莊嚴想成寶樓閣　　四門當四方珠網蓮鐸等　　及妙拂莊嚴半滿月珠瓔　　垂寶間錯帶是大寶樓閣　　遍滿於有頂應隨力思惟　　觀供養雲海先所觀樓中　　有悅意白傘以眾寶端飾　　寶瓔半滿月妙拂等莊嚴　　傘上有大寶普遍發光明　　皆散雨眾寶真言智觀行　　于彼樓閣中金剛師子座　　寶蓮華莊嚴珠網蓮繒磬　　白拂等莊嚴一切欲喜樂　　于中圍繞住不遠於身前　　應想第二座一切皆如上　　唯無師子座角門於四處　　嬉戲焚香等次作圓具法　　云何作圓具先應觀諸法　　無性為自性物我同一

【English Translation】 English version The Yoga Practice Ritual of the Ekaksara-usnisacakra-raja (One-Syllable Crown Wheel King) Sutra, One Volume

Translated by the Tripitaka Master Amoghavajra of the Da Guangzhi Daxingshan Temple, who was appointed by imperial decree as Kaifu Yitong Sansi Tejin Shi Hongluqing Su Guogong, with a fief of three thousand households, granted purple robes, posthumously awarded the title of Sikong, with the posthumous title of Dajian and the honorary title of Da Guangzhi.

If a mantra practitioner seeks Antaradhana (invisibility), they should think thus: 'How can I quickly attain accomplishment?' They should practice this Samadhi (meditative absorption), namely, that all dharmas are without form, like the nature of space, self-accomplished. Having such a supreme understanding, they should purify the ground, etc., according to the original teachings. Practice this Samadhi.

Universally throughout the three thousand worlds, Filled with wisdom-accomplished water, There is a great jeweled lotus flower, Blooming in the water. The jeweled stem is like Sumeru (Mount Sumeru), Above, a net of pearls covers it, On the flower is a great jewel, Adorned with eight pillars, Imagine a jeweled pavilion, With four doors facing the four directions, Adorned with pearl nets, lotus bells, etc., And exquisite whisks, Half-moon and full-moon pearl necklaces, Hanging with interspersed jeweled belts, This great jeweled pavilion, Fills the peak of existence, One should contemplate according to one's ability, And visualize clouds of offerings, In the pavilion previously visualized, There is a pleasing white umbrella, Adorned with various jeweled tips, Jeweled necklaces, half-moons and full-moons, Adorned with exquisite whisks, On the umbrella is a great jewel, Universally emitting light, All scattering and raining down various jewels, The wisdom practice of mantra, In that pavilion, A vajra lion throne, Adorned with jeweled lotus flowers, Adorned with pearl nets, lotus silk banners, chimes, White whisks, etc., All desires, joys, and pleasures, Dwell within, surrounding it, Not far in front of the body, One should visualize a second seat, Everything is as above, Only without the lion throne, Corner doors in the four places, Playing, burning incense, etc., Next, perform the complete practice, How to perform the complete practice? First, one should contemplate all dharmas, As having no nature as their self-nature, Self and other are the same

體　　然後加諸法　云何加諸法　　生老病憂死　攪擾於心田　　如是思惟已　應生大悲愍　　由是生智心　則是光明心(光明心即菩提心也) 　以大悲熏成　　其體如滿月　離能取所取　　菩提心已生　應住身口意　　所明體加持　此名圓具法(即如瑜伽中成身次第也) 　族明勝次第知已(族五部明五部真言也) 　眾真言威德知已　自住部王法(謂一字頂輪也) 　則為當族王　　先應印已成(謂大印也) 　次明應思惟　　由身口意體　想身為諸佛　　於心想月輪　無垢猶如佛　　真言者應知　有種種光明　　皆從月形生　遍至無量界　　復入行人心　堅固為五峰　　變為金剛形　想在彼掌中　　復出種種光　其光皆遍滿　　至於無邊界　而作佛遊戲　　還來瑜岐身　如是皆入已　　成普賢大色　應觀大菩薩　　諸相皆成就　一切莊嚴具　　蓮華鬘灌頂　自成摩訶薩　　從瑜岐心生　持真言弓箭　　依住于月輪　或持鬘而住　　或四方安居　隨力觀身前　　諸眾生大樂　最上令成就　　一切印嚴手　惠施於一切　　諸有情如願　並熙怡為舞　　金剛鬘流出　為左于腰側　　住右作舞勢　安立眾生利　　如自明隨形　諸眾生所見　　皆令成調伏

【現代漢語翻譯】現代漢語譯本體然後加諸法云何加諸法生老病憂死攪擾於心田如是思惟已應生大悲愍由是生智心則是光明心(光明心即菩提心也) 以大悲熏成其體如滿月離能取所取菩提心已生應住身口意所明體加持此名圓具法(即如瑜伽中成身次第也) 族明勝次第知已(族五部明五部真言也) 眾真言威德知已自住部王法(謂一字頂輪也) 則為當族王先應印已成(謂大印也) 次明應思惟由身口意體想身為諸佛於心想月輪無垢猶如佛真言者應知有種種光明皆從月形生遍至無量界復入行人心堅固為五峰變為金剛形想在彼掌中復出種種光其光皆遍滿至於無邊界而作佛遊戲還來瑜岐身如是皆入已成普賢大色應觀大菩薩諸相皆成就一切莊嚴具蓮華鬘灌頂自成摩訶薩從瑜岐心生持真言弓箭依住于月輪或持鬘而住或四方安居隨力觀身前諸眾生大樂最上令成就一切印嚴手惠施於一切諸有情如願並熙怡為舞金剛鬘流出為左于腰側住右作舞勢安立眾生利如自明隨形諸眾生所見皆令成調伏現代漢語譯本：體性，然後加持于諸法。如何加持于諸法？生、老、病、憂、死，攪擾著你的心田。像這樣思惟之後，應該生起大悲憫之心，由此生起智慧之心，那就是光明心（光明心即菩提心）。以大悲薰陶而成，其體性如滿月，遠離能取和所取。菩提心已經生起，應該安住于身、口、意，所明之體得到加持，這叫做圓具法（即如瑜伽中的成身次第）。瞭解了族部的殊勝次第（族指五部，明指五部真言），瞭解了眾多真言的威德之後，安住于自部的部王法（指一字頂輪），就成為當族的部王。首先應該手印已經結成（指大印），其次應明白應該思惟，由身、口、意之體，觀想自身為諸佛，於心中觀想月輪，無垢猶如佛。持真言者應該知道，有種種光明，都從月形中產生，遍至無量世界，又進入修行人的心，堅固成為五峰，變為金剛形，觀想在彼掌中，又發出種種光，其光都遍滿，到達無邊無際，而作佛的嬉戲，還來瑜伽行者的身。像這樣都進入之後，成就普賢的大色身，應該觀想大菩薩，諸種相好都成就，一切莊嚴具，蓮花鬘灌頂，自然成就摩訶薩（大菩薩），從瑜伽行者的心中生出，持著真言弓箭，依住于月輪，或者持著花鬘而住，或者在四方安住，隨自己的能力觀想身前，諸眾生得到大樂，最上地令其成就，一切手印莊嚴，惠施於一切，諸有情如願以償，並且歡喜地舞蹈，金剛鬘流出，在左邊腰側，在右邊作舞蹈的姿勢，安立眾生的利益，如自身光明隨形顯現，諸眾生所見到的，都令其成就調伏。 English version The essence, then add to all dharmas. How to add to all dharmas? Birth, old age, sickness, sorrow, and death, Disturbing the field of the heart. Having contemplated thus, One should generate great compassion, thereby generating wisdom-mind, Which is the luminous mind (luminous mind is Bodhicitta). Cultivated by great compassion, its essence is like the full moon, Free from the grasper and the grasped. Bodhicitta has arisen, One should abide in body, speech, and mind, the essence illuminated is blessed, This is called the complete method (i.e., the stage of accomplishing the body in Yoga). Having understood the excellent order of the family (family refers to the five Buddha families, illumination refers to the five family mantras), Having understood the power and virtue of the many mantras, Abiding in the Dharma of the King of one's own family (referring to Ekaksara-vajra-cakra), Then one becomes the King of that family. First, the mudra should be formed (referring to the great mudra), Next, it should be understood that one should contemplate, through the essence of body, speech, and mind, Imagining oneself as all the Buddhas, in the heart imagining the moon disc, Immaculate like the Buddha. The mantra practitioner should know, There are various kinds of light, all arising from the moon shape, Pervading immeasurable realms, and again entering the heart of the practitioner, Solidifying into five peaks, transforming into a vajra form, Imagining it in the palm of the hand, again emitting various lights, Its light completely pervades, reaching boundless realms, And performing the play of the Buddhas, returning to the body of the yogi. Thus, having all entered, accomplishing the great form of Samantabhadra, One should contemplate the great Bodhisattva, all the auspicious signs are accomplished, All adornments, lotus garland empowerment, Naturally accomplishing the Mahasattva (Great Bodhisattva), arising from the heart of the yogi, Holding the mantra bow and arrow, abiding in the moon disc, Or abiding holding a garland, or dwelling in the four directions, According to one's ability, contemplate before oneself, all beings experiencing great bliss, Supremely causing them to accomplish, all hand seals adorned, Bestowing upon all, all sentient beings as they wish, And joyfully dancing, the vajra garland flowing out, To the left at the waist, standing to the right in a dancing posture, Establishing the benefit of beings, like one's own light appearing according to form, Whatever is seen by all beings, causing them all to achieve taming.

【English Translation】 English version: The essence, then add to all dharmas. How to add to all dharmas? Birth, old age, sickness, sorrow, and death, Disturbing the field of the heart. Having contemplated thus, One should generate great compassion, thereby generating wisdom-mind, Which is the luminous mind (luminous mind is Bodhicitta). Cultivated by great compassion, its essence is like the full moon, Free from the grasper and the grasped. Bodhicitta has arisen, One should abide in body, speech, and mind, the essence illuminated is blessed, This is called the complete method (i.e., the stage of accomplishing the body in Yoga). Having understood the excellent order of the family (family refers to the five Buddha families, illumination refers to the five family mantras), Having understood the power and virtue of the many mantras, Abiding in the Dharma of the King of one's own family (referring to Ekaksara-vajra-cakra), Then one becomes the King of that family. First, the mudra should be formed (referring to the great mudra), Next, it should be understood that one should contemplate, through the essence of body, speech, and mind, Imagining oneself as all the Buddhas, in the heart imagining the moon disc, Immaculate like the Buddha. The mantra practitioner should know, There are various kinds of light, all arising from the moon shape, Pervading immeasurable realms, and again entering the heart of the practitioner, Solidifying into five peaks, transforming into a vajra form, Imagining it in the palm of the hand, again emitting various lights, Its light completely pervades, reaching boundless realms, And performing the play of the Buddhas, returning to the body of the yogi. Thus, having all entered, accomplishing the great form of Samantabhadra, One should contemplate the great Bodhisattva, all the auspicious signs are accomplished, All adornments, lotus garland empowerment, Naturally accomplishing the Mahasattva (Great Bodhisattva), arising from the heart of the yogi, Holding the mantra bow and arrow, abiding in the moon disc, Or abiding holding a garland, or dwelling in the four directions, According to one's ability, contemplate before oneself, all beings experiencing great bliss, Supremely causing them to accomplish, all hand seals adorned, Bestowing upon all, all sentient beings as they wish, And joyfully dancing, the vajra garland flowing out, To the left at the waist, standing to the right in a dancing posture, Establishing the benefit of beings, like one's own light appearing according to form, Whatever is seen by all beings, causing them all to achieve taming.

作如是加持　　利益於眾生　及余諸利益　　攞寫等供養　而已陳供養　　自身自所尊　真言字相應　　隨力而唸誦　如聲色相應　　以字為花鬘　智者應思惟　　依瑜伽相應　于聲我今說　　一切最勝成　如來蓮華部　　商佉聲唸誦　我贊如雷聲　　分明稱吽字　我說金剛部

亦通摩醯首羅。唸誦者成就南摩尼羯磨。此部唸誦。如鈴鐸聲。如箜篌聲笛聲。如舞動瓔珞聲。其聲如孔雀鳴。如一切部法中。相應一切義。成如是音聲。而作唸誦。與真言相應。真言者隨聲。應思惟其義。不久當成就。此通一切部此是聲唸誦儀軌。

我說色唸誦。我今說一切。色者說為印。與此相應轉(謂運為也)善思惟其明。當安其胸臆。印焰明觀察。身中出金剛。甘露而灌灑。令本天喜悅。得隱自身形。大勤勇我說。色唸誦由此真言者。知以印令成就。不久易余身。我說瑜伽。唸誦如昔所說。其明應思惟。安置於自處。供養以如教。純相應唸誦離心喉頂舌鼻腭及離念內外。唯法相應耳。不應依于聲。此名為金剛。瑜伽唸誦儀。若知真實體。應當知成就。而獲得常恒。以此瑜伽法。相應而住之。以菩提勝心。為成就不久。皆當得如意。其中字唸誦。如獲我今說。如是積資糧。真言應誦持。以文字為色。

【現代漢語翻譯】現代漢語譯本作這樣的加持，利益眾生，以及其他的利益，用攞寫（Laxie，一種供養）等進行供養。已經陳設了供養，自身與自身所尊崇的，與真言的字相應，隨自己的能力唸誦。就像聲音與顏色相應一樣，用字作為花鬘，智者應該思惟，依據瑜伽相應。關於聲音，我現在說，一切最殊勝的成就，如來蓮花部，唸誦商佉（Shangka，海螺）的聲音。我讚美如雷鳴般的聲音，分明地稱念吽（Hong）字，我說金剛部。也通摩醯首羅（Maheśvara，大自在天）。唸誦者成就南摩尼羯磨（Namo Ratna Traya，皈依三寶）。此部的唸誦，如鈴鐸的聲音，如箜篌的聲音，如笛子的聲音，如舞動的瓔珞的聲音，其聲音如孔雀的鳴叫，如一切部法中，相應一切義，成就這樣的音聲，而作唸誦，與真言相應，真言隨著聲音，應該思惟它的意義，不久將會成就。此通一切部，這是聲音唸誦的儀軌。我說顏色唸誦，我現在說一切。顏色被說為印（手印），與此相應運轉（指運用），好好地思惟它的光明，應當安放在胸臆之間，觀察印的光焰，從身體中出現金剛，用甘露灌灑，令本尊喜悅，得到隱身的能力，我講述大勤勇，顏色唸誦由此真言者，知道用印令成就，不久可以改變身體。我說瑜伽，唸誦如先前所說，它的光明應該思惟，安置在自己的位置，供養按照教導，純粹相應地念誦，遠離心、喉嚨、頭頂、舌頭、鼻子、上顎，以及遠離念頭內外，唯有與法相應，不應該依賴於聲音，這名為金剛瑜伽唸誦儀。如果知道真實的本體，應當知道成就，而獲得常恒。用這個瑜伽法，相應而住，以菩提的殊勝心，爲了成就，不久，一切都將如意。其中的字唸誦，如獲得，我現在說。像這樣積累資糧，真言應該誦持，以文字作為顏色。

【English Translation】 English version Making such blessings, benefiting sentient beings, and other benefits, offering with Laxie (a type of offering) and so on. Having already presented the offerings, oneself and what one reveres, corresponding with the syllables of the mantra, reciting according to one's ability. Just as sound corresponds to color, using syllables as a garland of flowers, the wise should contemplate, relying on yoga correspondence. Regarding sound, I now speak of all the most supreme accomplishments, the Lotus Family of the Tathagatas, reciting the sound of Shangka (conch shell). I praise the sound like thunder, clearly uttering the syllable Hong (seed syllable), I speak of the Vajra Family. It also connects to Maheśvara (Great Lord). The reciter achieves Namo Ratna Traya (Homage to the Three Jewels). The recitation of this family is like the sound of bells, like the sound of the Konghou (Chinese harp), like the sound of a flute, like the sound of dancing ornaments. Its sound is like the cry of a peacock, like in all family practices, corresponding to all meanings, accomplishing such a sound, and performing recitation, corresponding with the mantra. The mantra follows the sound, one should contemplate its meaning, and soon one will achieve. This connects to all families, this is the ritual of sound recitation. I speak of color recitation, I now speak of everything. Color is said to be Mudra (hand gesture), corresponding to this turning (referring to application), carefully contemplate its luminosity, it should be placed in the chest, observe the flames of the Mudra, Vajra emerges from the body, sprinkling with nectar, causing the deity to rejoice, obtaining the ability to conceal oneself, I speak of great diligence, color recitation by this mantra practitioner, knowing to accomplish with Mudra, soon one can change the body. I speak of Yoga, recitation as previously said, its luminosity should be contemplated, placed in one's own place, offering according to the teachings, purely corresponding recitation, away from the mind, throat, crown, tongue, nose, palate, and away from thoughts internal and external, only corresponding with the Dharma, one should not rely on sound, this is called the Vajra Yoga recitation ritual. If one knows the true essence, one should know accomplishment, and obtain permanence. With this Yoga practice, abiding in correspondence, with the supreme mind of Bodhi, for the sake of accomplishment, soon, everything will be as desired. The syllable recitation within it, like obtaining, I now speak. Like this accumulating merit, the mantra should be recited and held, using syllables as color.

應分別觀之。作唸誦事業。月行列意生。明字與之俱。安本尊胸臆。不久得安怛陀娜。于月以月合。於一切字色。應于上思惟。光明輪莊嚴。行列不間斷。如以線穿珠。金色以為光。晃曜本尊身。如彼彼月字。殊勝妙真言。以成真言者。則彼彼喜悅。力命增益更熾盛。意光明相應。我說為文字。行列之念誦。我今遍諸儀則成就物光暉。我今說。誦明唸誦者。若作彼以光明成就於諸物。應生唸誦相應儀。一切真言皆得成。一儀與相應。應作識清凈。清凈為心識。智者然當入成就。以身以語以意。依如是物而住。應知四支法。瑜伽法成就。此中說為意。獲通及地等。以身現諸身(決云謂隨眾生意所樂者)。

以語辯一切。煙焰等成就。我說物成就。于中身成就者。種類有多種。四印及余輪壇。瑜伽者應當盡其所解者而作大曼荼羅。曼荼羅儀軌成辦中央三昧形。應安軟坐(西方或以赤獐皮中安氈花而坐)。

而安坐。一切瑜伽三摩地相應晝夜等至(謂入定也)真言者住與慧念相應。中夜或明相現時。或三更或明相決定當成就。或地及神通成就。如來說。我今說意成就。現身而獲之。以此印加持身。我今為大印。應作是思惟。于成就及曼荼羅唸誦者。凈心則成就。我說成就相。口身或出光明暖煙及增等。若見升空

【現代漢語翻譯】現代漢語譯本：應當分別觀察這些（字和月）。進行唸誦事業。在月輪中觀想排列的意生字（種子字）。明字（指種子字）與月輪一同安住在本尊的胸前。不久就能獲得安怛陀娜（隱身）成就。將自身之月與本尊之月相合，對於一切字（種子字）的顏色，應當在上（指本尊胸前之月輪中）進行思惟。光明輪莊嚴，字（種子字）的排列不間斷，如同用線穿珠一般。金色作為光明，照耀本尊的身軀。如同彼彼月輪中的字（種子字），殊勝美妙的真言，以此成就真言者，則彼彼（指真言者）喜悅，力量和壽命增益更加熾盛。意念與光明相應，我（指佛）說這是文字排列的唸誦。我現在普遍地使各種儀軌成就之物放出光輝。我現在說，誦明咒的唸誦者，如果以此光明成就各種事物，應當生起與唸誦相應的儀軌，一切真言都能成就。一種儀軌與（唸誦者）相應，應當使意識清凈，清凈即是心識。智者應當進入成就之境。以身、語、意，依靠這樣的事物而住，應當知道四支法（指四種成就法），瑜伽法成就。這其中說的是意成就，獲得神通和地行等成就。以身體顯現各種身形（決云是指隨眾生意願所喜好的身形）。以語言辯說一切。煙、焰等成就。我說的是事物成就。其中身體成就者，種類有很多。四印和其餘的輪壇，瑜伽者應當盡其所能地理解並製作大曼荼羅。曼荼羅儀軌成辦，中央是三昧形（指本尊的形象）。應當安放在柔軟的座位上（西方或者用赤獐皮，中間安放氈花而坐）。然後安坐。一切瑜伽三摩地相應，晝夜等至（指入定）。真言者安住于與智慧和念頭相應的狀態。中夜或者明相顯現時，或者三更時分，或者明相決定時，應當成就。或者地行以及神通成就，如來說。我現在說意成就，顯現身形而獲得成就。用這個印加持身體，我現在說的是大印。應當這樣思惟。對於成就和曼荼羅唸誦者，凈心就能成就。我說成就的相狀，口和身體或者發出光明、暖氣、煙霧以及增益等。如果看見升空（的景象）

【English Translation】 English version: These (letters and moon) should be observed separately. Perform the recitation practice. Visualize the arranged 'Yi Sheng' letters (seed syllables) in the moon disc. The 'Ming' letter (referring to the seed syllable) dwells together with the moon disc in the chest of the principal deity (ben尊). Soon, one will attain the 'Antaradhana' (invisibility) accomplishment. Merge one's own moon with the principal deity's moon. For the colors of all letters (seed syllables), one should contemplate in the upper (referring to the moon disc in the chest of the principal deity). The wheel of light is adorned, the arrangement of letters (seed syllables) is uninterrupted, like threading beads with a string. Golden color serves as light, illuminating the body of the principal deity. Like the letters (seed syllables) in each moon disc, the supremely wonderful mantra, by this, the one who accomplishes the mantra, then each (referring to the mantra practitioner) rejoices, strength and lifespan increase and become more flourishing. When intention corresponds with light, I (referring to the Buddha) say this is the recitation of arranged letters. I now universally cause the objects of various ritual accomplishments to emit radiance. I now say, the reciter of the bright mantra, if by this light he accomplishes various things, he should generate rituals corresponding to the recitation, all mantras can be accomplished. One ritual corresponds with (the reciter), one should purify consciousness, purification is consciousness. The wise should enter the state of accomplishment. With body, speech, and mind, rely on such things and dwell. One should know the four-branch method (referring to the four types of accomplishment), the yoga method is accomplished. Here, it speaks of mind accomplishment, obtaining supernatural powers and earth-walking etc. With the body, manifest various forms (Jue Yun means forms pleasing to the minds of the assembly). With speech, debate everything. Smoke, flame, etc., are accomplished. I speak of object accomplishment. Among them, those who accomplish the body, there are many kinds. The four mudras and the remaining wheel altars, the yogi should understand to the best of their ability and create the great mandala. The mandala ritual is accomplished, the center is the Samadhi form (referring to the image of the principal deity). It should be placed on a soft seat (in the west, or with a red deer skin, with felt flowers placed in the middle to sit on). Then sit in peace. All yoga corresponds to Samadhi, day and night are equal (referring to entering Samadhi). The mantra practitioner dwells in a state corresponding to wisdom and thoughts. At midnight or when the sign of light appears, or at the third watch, or when the sign of light is determined, one should accomplish. Or earth-walking and supernatural powers are accomplished, as the Buddha said. I now speak of mind accomplishment, manifesting form and obtaining accomplishment. Use this mudra to bless the body, I now speak of the great mudra. One should think like this. For those who accomplish and recite the mandala, a pure mind can accomplish. I speak of the signs of accomplishment, the mouth and body may emit light, warmth, smoke, and increase, etc. If one sees ascending into the sky (the scene)

去。成就相應知于身成就。我廣說已。

我說語成就法。如獲次第說。應為先行法已。如前法應作(謂自建立已來乃至大印等)口心印上住蓮華。應知於心間于上住商佉(謂在花上也)商佉中出聲。相續無間斷。于蓮華中發生金剛舌。以白色(謂作赤色上有金剛)舌上或想佛或寶或蓮華或羯磨金剛或餘部印契。或一月及兩月三四及五月乃至八個月觀想。於此壇結加趺坐。常以本寂靜相應。分明觀商佉聲已。即依蓮華界。從花蕊出聲量如微塵。其聲出至咽。次至於舌。便即成其字。舌字出光焰。焰猛而普遍。以聲滿虛空。行者徑定誦或一日及一夜。中夜或后夜。從舌出光明。其光有大聲。或從心從唇及齒。出間錯光明。若見如是者當知得悉地。以此語相應能摧諸異宗令他發凈信。能為眾生利益。如是瑜伽相應唸誦。有比丘嚩迦者吒。當得口成就。于間錯出。七日而成語成就儀則。

我今說物成就。如前瑜伽應成就。應取餘部物等或用餘部印及真言三簸多(謂以杓應薩嚩拄物便瀉爐中及餘聲未盡還拄物)行相作已。智者於此曼荼羅。即入羯磨三昧耶。自為一切羯磨。自在其中為色相。一切于本部主。應與于右手印物為次第。于金剛縛中安物。類于中積。縛印當臍下或當心。二手以縛物獻安自心。自明。智者以

【現代漢語翻譯】現代漢語譯本：去。成就相應，知于身成就。我已廣為述說。

我說語成就法。如所獲次第而說。應先行為先行法。如前法應作（謂自建立以來乃至大印等）。口心印上安住蓮華。應知於心間，于上安住商佉（shankha，海螺，謂在花上也）。商佉中發出聲音，相續無間斷。于蓮華中發生金剛舌，呈白色（謂作赤色上有金剛）。舌上或想佛，或寶，或蓮華，或羯磨金剛（karma-vajra，事業金剛），或其餘部印契。或一月及兩月，三四及五月，乃至八個月觀想。於此壇結跏趺坐，常以本寂靜相應。分明觀想商佉聲后，即依蓮華界。從花蕊發出聲音，其量如微塵。其聲發出至咽喉，次至於舌，便即成就其字。舌字發出光焰，光焰猛烈而普遍，以聲音充滿虛空。行者徑直入定誦唸，或一日及一夜，中夜或后夜。從舌頭發出光明，其光有大聲音，或從心、從唇及齒，發出間錯的光明。若見如是景象，當知已得悉地（siddhi，成就）。以此語相應，能摧伏諸異宗，令他人發清凈信心，能為眾生帶來利益。如是瑜伽相應唸誦，有比丘嚩迦者吒（bhiksu Vakajata），當得口成就。于間錯中發出，七日便成就語成就儀則。

我今述說物成就。如前瑜伽應成就。應取其餘部之物等，或用其餘部之印及真言，三簸多（tri-pata，三次揚起，謂以杓應薩嚩（sarva，一切）拄物便瀉爐中及餘聲未盡還拄物）行相作已。智者於此曼荼羅（mandala，壇城）中，即入羯磨三昧耶（karma-samaya，事業三昧耶）。自為一切羯磨，自在其中為色相。一切于本部主，應與于右手印物為次第。于金剛縛中安放物品，類似在中積聚。縛印當臍下或當心，二手以縛物獻安自心。自明。智者以

【English Translation】 English version: Go. Accomplishment corresponds, knowing accomplishment in the body. I have already extensively explained.

I will speak of the accomplishment of speech. As obtained in sequence, I will explain. One should first perform the preliminary practices. As in the previous method, one should act (meaning from self-establishment up to the great mudra, etc.). Upon the mouth and heart mudra, abide the lotus. One should know that in the heart, above abides the shankha (conch shell, meaning also on the flower). From the shankha, sound emerges, continuous and without interruption. Within the lotus, a vajra tongue arises, white in color (meaning made red with a vajra on it). On the tongue, one may visualize a Buddha, or a jewel, or a lotus, or a karma-vajra (action vajra), or the mudra of another family. Or visualize for one month, or two months, three, four, or five months, up to eight months. In this mandala, sit in the vajra posture, constantly corresponding with the inherent stillness. After clearly visualizing the sound of the shankha, then rely on the lotus realm. From the lotus pistil, sound emerges, its quantity like a mote of dust. The sound emerges to the throat, then to the tongue, and immediately becomes the syllable. The tongue syllable emits flames, the flames fierce and pervasive, filling the void with sound. The practitioner directly enters samadhi and recites, either for one day and one night, or in the middle of the night or the later part of the night. From the tongue, light emerges, the light having a great sound, or from the heart, from the lips and teeth, intermittent light emerges. If one sees such signs, one should know that siddhi (accomplishment) has been attained. Corresponding with this speech, one can subdue all heretical sects, causing others to generate pure faith, and can bring benefit to sentient beings. Such yoga corresponds with recitation, the bhiksu Vakajata (monk Vakajata) will attain speech accomplishment. Emerging intermittently, in seven days, the ritual for speech accomplishment is completed.

I will now speak of the accomplishment of objects. As in the previous yoga, one should accomplish. One should take objects of other families, or use the mudra and mantra of other families, tri-pata (three times tossing, meaning with a ladle, one should sarva (all) hold the object and pour it into the furnace, and before the sound ceases, hold the object again). After performing these actions, the wise one, in this mandala, immediately enters karma-samaya (action samaya). Self is all karma, freely within it is form. All to the principal deity of the family, one should give the object with the right hand mudra in sequence. Place the object within the vajra bind, similar to accumulating in the middle. Bind the mudra below the navel or at the heart, with both hands binding the object, offering and placing it at one's own heart. Self-illumination. The wise one with

此法。觀身火光聚。以先所集身口意善資糧用以此身物。安於明手中。真言字火焰聲唸誦。真言者盡其夜應作。不應破其坐。以此儀則法。初夜當生暖。煙當於中夜。光焰于明相。如是漸次加。如光焰成物。得飛騰虛空。於三界自在。我說安善那法。我曾已先說。應斷一切取。應依于本明。乃至自身體。語心亦如是。以自真言。應隱沒作本明主。應作唸誦。大金剛名者。以金剛大身。智者應堅住召入縛令喜。當安於心。如自心所樂。我明觀自身。我是虛空。由此相應成就。乃至一切欲界主。彼等不見形。剎那至梵天。以盡彼法作鉤召。應作四印曼荼羅。應安意在左手。自身安於彼。以拳應堅持。作拳為虛空。如是安怛陀娜。雖忉利天宮亦不能見。游於他化自在宮。恣意安樂自在乃至意所樂。丸藥口安怛陀娜法。

我今略說成就法。如是觀自明。我是一切體(所謂以虛空內有所為一體也)自身同彼印。住微細金剛三昧。入于自明心。于丸藥成就。觀丸藥置於口。能游須彌頂。一切世間不能見。藥色成大力(謂體隨意變身也)受忉利天宮欲樂隨意得快樂。余世間相雜。我今說安怛陀娜。丸藥依本教成。真言智應作自明。智身前求。成就者應獻。無垢如虛空。明身物及色。以明字行列。光焰相應住。當入本尊身。如隱

【現代漢語翻譯】現代漢語譯本：此法，觀想身體為火光聚集。用先前積累的身、口、意善業資糧，將此身體之物安放在明王手中。唸誦真言字火焰之聲。唸誦真言者應盡其一夜的時間來修作，不應中斷其坐。按照此儀軌法則，初夜應當生起暖意，中夜應當出現煙，黎明時分應當出現光焰。如此漸次增加，如果光焰形成實物，就能飛騰虛空，於三界自在。我說安善那（Anusandhana）法，我曾已先說過，應當斷除一切執取，應當依止於本明，乃至自身體、語、心也是如此。用自己的真言，應當隱沒自身，作為本明之主，應當作唸誦。大金剛名者，以金剛大身，智者應當堅定地召入、縛住，令其歡喜，安放在心中，如自己心中所樂。我明觀自身，我是虛空，由此相應成就。乃至一切欲界之主，他們都不能看見我的形體。剎那間到達梵天，用盡彼法作鉤召。應當作四印曼荼羅（Mandala），應當將意念安放在左手，自身安放在那裡，用拳頭應當堅持，作拳為虛空。如此安怛陀娜（Antardhana），即使忉利天宮（Trayastrimsa）也不能看見。游於他化自在天宮（Paranirmita-vasavartin），隨意安樂自在，乃至意念所樂。丸藥口安怛陀娜法（Antardhana）

我現在簡略地說成就法。如此觀想自明，我是一切體（所謂以虛空內有所為一體也），自身同彼印。住于微細金剛三昧（Samadhi），入于自明心。于丸藥成就。觀想丸藥置於口中，能游于須彌山頂（Sumeru），一切世間不能看見。藥色成大力（謂體隨意變身也），受忉利天宮（Trayastrimsa）欲樂，隨意得到快樂。與其餘世間相雜。我現在說安怛陀娜（Antardhana），丸藥依本教而成。真言智應當作自明，智身前求。成就者應當獻上，無垢如虛空。明身物及色，以明字行列，光焰相應住。當入本尊身，如隱沒。

【English Translation】 English version: This is the method: contemplate the body as a gathering of firelight. Use the accumulated merits of body, speech, and mind, and place the objects of this body in the hand of the Vidyaraja (明王). Recite the sound of the mantra syllables as flames. The one reciting the mantra should practice throughout the night, without breaking their seated posture. According to this ritual method, warmth should arise in the early night, smoke should appear in the middle of the night, and flames should appear at dawn. Gradually increase in this way. If the flames form a substance, one can fly into the sky and be free in the three realms. I speak of the Anusandhana (安善那) method, which I have spoken of before. One should cut off all grasping, and rely on the original luminosity, even one's own body, speech, and mind are the same. With one's own mantra, one should conceal oneself, acting as the lord of original luminosity, and should perform recitation. The one named Great Vajra, with the great Vajra body, the wise one should firmly summon and bind, causing joy, and place it in the heart, as one's own heart desires. I clearly contemplate myself, I am space, and thereby achieve corresponding accomplishment. Even the lords of all desire realms cannot see my form. In an instant, reach the Brahma heaven, using all those methods to hook and summon. One should create a four-mudra Mandala (曼荼羅), and should place the mind in the left hand, placing oneself there, and should hold firmly with a fist, making the fist as space. Thus is Antardhana (安怛陀娜), even the Trayastrimsa (忉利天宮) heaven cannot see. Wandering in the Paranirmita-vasavartin (他化自在天宮) heaven, freely enjoying happiness, even as the mind desires. The pill-medicine mouth Antardhana (安怛陀娜) method.

I will now briefly speak of the method of accomplishment. Thus contemplate self-luminosity, I am all bodies (meaning that within space, all actions are one body), one's own body is the same as that mudra. Abide in the subtle Vajra Samadhi (金剛三昧), enter into one's own luminous mind. Accomplish the pill-medicine. Contemplate the pill-medicine placed in the mouth, able to travel to the summit of Mount Sumeru (須彌山), all the world cannot see. The color of the medicine becomes great power (meaning the body transforms at will), receiving the pleasures of the Trayastrimsa (忉利天宮) heaven, freely obtaining happiness. Mingling with the remaining world. I now speak of Antardhana (安怛陀娜), the pill-medicine is accomplished according to the original teachings. The mantra wisdom should act as self-luminosity, seeking before the wisdom body. The accomplished one should offer, immaculate as space. Luminous body, objects, and color, with the rows of luminous syllables, the flames correspondingly abide. One should enter the body of the principal deity, as if concealed.

沒住意。從明口流出。真言光威猛。丸藥善應成。煙氣騰生已。禁止已安口。為不現形中自在。游於四洲。剎那諸世界。還來歸本處。所去得隨意。種種成就。藥叉眾常以為眷屬。亦能遊戲須彌四天王下層四藥叉世界作無量有情利益。失正道漂曠野賊王水火等逼。起是悲憫心於一切繫縛處。我當成就已皆令得解脫。

我今已略說。廣法如大經。應觀自心月。月形具光明。則於此月中。一字如金色。難睹如日輪。光明普舒遍。瑜岐想光明。則其字為輪。其輪為轉輪。持妙色形七寶圍繞。遍身毛孔中。流出無量佛。瑜岐應思惟。用金剛界印。四處誦真言加持。勤勇力成就。念定勤為薪。焚燒一切罪。以真言色火。當離疑分別。求大樂棄小樂。慇勤慧菩提。住真言儀則。

一字頂輪王瑜伽觀行儀軌一卷

【現代漢語翻譯】現代漢語譯本：無住意。從明口流出。真言的光芒威猛無比。丸藥的效用善妙而應驗。煙氣騰騰昇起。禁制已經安放在口中。爲了在不現形的狀態中獲得自在，可以遊歷於四大洲，剎那間遍及諸個世界。還能返回到原本的地方，所去之處都能隨心所欲，成就種種功德。藥叉（夜叉，一種守護神）眾常常將我視為眷屬。也能在須彌山（佛教中的聖山）四天王下層的四個藥叉世界中游戲，為無量的有情眾生帶來利益。對於那些迷失正道，在曠野中漂泊，遭受賊王、水火等逼迫的眾生，生起悲憫之心，對於一切被束縛的地方，我應當成就，使他們都得到解脫。

我現在已經簡略地說過了。廣大的法義如同大經一樣。應當觀想自己的心如明月，月亮的形狀具備光明。那麼在這明月中，有一個字如同金色一般，難以直視如同太陽的輪。光明普遍舒展遍佈。瑜伽行者觀想光明，那麼這個字就成為輪，這個輪就成為轉輪。持有美妙的色彩和形狀，七寶圍繞。從遍身的毛孔中，流出無量的佛。瑜伽行者應當這樣思惟。用金剛界印（密宗手印之一），在四個地方誦持真言加持。勤奮努力就能成就。唸誦和禪定如同柴薪，焚燒一切罪業。用真言的色彩和火焰，應當遠離疑惑和分別。追求大樂，捨棄小樂。慇勤地修習智慧和菩提心。安住于真言的儀軌。

《一字頂輪王瑜伽觀行儀軌》一卷

【English Translation】 English version: Without dwelling intention. Flowing out from the bright mouth. The power of the mantra is mighty and fierce. The effect of the pill is auspicious and responsive. Smoke and vapor rise vigorously. The prohibition has already been placed in the mouth. In order to be free in an invisible state, one can travel to the four continents, and in an instant, pervade all the worlds. One can also return to the original place, and go wherever one pleases, accomplishing all kinds of merits. The Yaksha (a type of guardian deity) assembly often regards me as their retinue. One can also play in the four Yaksha worlds below the Four Heavenly Kings of Mount Sumeru (the sacred mountain in Buddhism), bringing benefits to countless sentient beings. For those who have lost the right path, wandering in the wilderness, and are oppressed by robber kings, water, fire, etc., generate a compassionate heart. In all places of bondage, I shall accomplish and liberate them all.

I have now briefly spoken. The vast Dharma is like a great sutra. One should contemplate one's own heart as the moon, the shape of the moon possessing light. Then in this bright moon, there is a character like gold, difficult to look at like the sun's wheel. The light universally spreads and pervades. The yogi contemplates the light, then that character becomes a wheel, and that wheel becomes a turning wheel. Holding beautiful colors and shapes, surrounded by the seven treasures. From the pores all over the body, countless Buddhas flow out. The yogi should contemplate in this way. Use the Vajradhatu mudra (one of the esoteric hand gestures), and recite the mantra for empowerment in four places. Diligent effort will lead to accomplishment. Recitation and meditation are like firewood, burning all sins. With the color and fire of the mantra, one should be free from doubt and discrimination. Seek great bliss, abandon small bliss. Diligently cultivate wisdom and Bodhicitta (the mind of enlightenment). Abide in the rules of the mantra.

One scroll of 'The Yoga Practice Ritual of the One-Syllable Crown Wheel King'