T18n0849_大毗盧遮那佛說要略唸誦經
大正藏第 18 冊 No. 0849 大毗盧遮那佛說要略唸誦經
No. 849 [cf. No. 848 fasc. 7]
大毗盧遮那佛說要略唸誦經
菩提金剛三藏譯
歸命滿分凈法身 毗盧遮那遍照智 開敷妙覺光明眼 修廣猶若青蓮葉 我今依經要略說 自利利他悉地法 真言次第方便行 發起信解勝愿門 先令自心離塵垢 觀佛想印及真言 深經律藏勤勇尊 一心隨順恭敬禮 有曾灌頂令傳授 知妙真言支分者 見是勝人應敬事 瞻仰猶如世尊師 曾經發起殊勝意 得入大悲曼荼羅 對授三昧乃真言 爾乃應當為宣說 攝正真言平等行 饒益有情心不間 三乘梵行勿輕毀 六和敬法心無舍 莫習愚人所行事 莫生瞋恚敗諸根 歷劫所修功德門 一念因緣悉焚盡 菩提妙心如意寶 能滿諸愿滅塵勞 三昧德藏由此生 是故應當勤守護 觀念眾生根利純 慈心饒益現瞋喜 勿以少分貪恚癡 一念相應行嬈行 不念背恩有情過 以四無量攝群生 若由無力或得時 心常安住菩提所 如來說此具萬行 滿足諸度大乘道 讀誦思惟入正受 不著根塵修等引 遠離貪慾如毒火
【現代漢語翻譯】 現代漢語譯本 《大毗盧遮那佛說要略唸誦經》
菩提金剛三藏譯
皈依圓滿清凈的法身——毗盧遮那佛，其智慧遍照一切。 佛的雙眼如盛開的蓮花般美妙，廣大而明亮，猶如青蓮花葉。 我現在依據經典，簡要地說一說，這自利利他的成就之法。 真言的次第，方便的修行，發起信心、理解和殊勝願望的法門。 首先要讓自己的心遠離塵垢，觀想佛的形象、手印和真言。 對於精通經律藏的勤奮修行者，一心隨順，恭敬禮拜。 如果有人曾經接受過灌頂，能夠傳授，並且瞭解微妙真言的各個部分， 見到這樣的殊勝之人，應當敬重侍奉，瞻仰如同世尊、如同自己的老師。 曾經發起殊勝的菩提心，得以進入大悲曼荼羅的人， 才能被傳授三昧耶真言，然後才應當為他宣說。 攝持正真言的平等修行，饒益有情眾生，心中沒有間斷。 不要輕視或毀壞三乘的梵行，對於六和敬法，心中不要捨棄。 不要學習愚人所做的事情，不要生起嗔恚，否則會敗壞諸根。 歷經劫數所修的功德之門，會因為一念的因緣而全部焚燬。 菩提妙心如同如意寶，能夠滿足一切願望，滅除塵世的煩惱。 三昧的功德寶藏由此而生，因此應當勤加守護。 觀察眾生的根器是銳利還是遲鈍，用慈悲心饒益他們，或者示現憤怒或歡喜。 不要因為少許的貪婪、嗔恨、愚癡，一念相應而做出擾亂他人的行為。 不要記念背恩負義的有情眾生的過錯，用四無量心來攝受眾生。 如果因為沒有能力，或者時機不成熟，內心常常安住在菩提道上。 如來說，這包含了萬行，是圓滿一切波羅蜜多的大乘之道。 讀誦、思惟，進入正定，不執著於六根和六塵，修習等引（止觀）。 遠離貪慾，如同遠離毒火。
【English Translation】 English version The Essential Recitation Sutra Spoken by Mahavairocana Buddha
Translated by Tripitaka Master Bodhi Vajra
I take refuge in the perfectly pure Dharmakaya (法身) [Dharma body]—Vairocana (毗盧遮那) [The light that shines everywhere], whose wisdom illuminates all. The Buddha's eyes are as beautiful as blooming lotuses, vast and bright, like the petals of blue lotus. Now, based on the scriptures, I will briefly explain the methods for achieving both self-benefit and benefiting others. The sequence of mantras, the practice of skillful means, and the gateway to generating faith, understanding, and supreme vows. First, purify your own mind from defilements, visualize the Buddha's form, hand mudras (想印), and mantras. To those diligent practitioners who are well-versed in the Sutras and Vinaya (經律藏), wholeheartedly follow, respectfully prostrate. If someone has received Abhisheka (灌頂) [initiation], is capable of transmitting, and understands the various components of the subtle mantras, Upon seeing such a superior person, one should respect and serve them, looking up to them as if they were the World Honored One, as if they were one's own teacher. Those who have previously generated the supreme Bodhicitta (菩提心) [the mind of enlightenment], and have been able to enter the Mandala (曼荼羅) [sacred space] of Great Compassion, Only then can the Samaya (三昧耶) [vows] mantra be transmitted, and only then should it be explained to them. Uphold the equal practice of the correct mantra, benefiting sentient beings without interruption in your mind. Do not belittle or destroy the Brahmacharya (梵行) [pure conduct] of the Three Vehicles, and do not abandon the Six Harmonies (六和敬法) [six kinds of harmonious and respectful conduct]. Do not imitate the actions of foolish people, and do not give rise to anger, otherwise you will ruin your faculties. The gates of merit that have been cultivated over countless kalpas (劫), will be completely burned away by a single thought of wrong cause. The wonderful Bodhi mind is like a Cintamani (如意寶) [wish-fulfilling jewel], capable of fulfilling all wishes and eliminating worldly afflictions. The treasury of Samadhi (三昧) [meditative absorption] virtues arises from this, therefore one should diligently protect it. Observe whether sentient beings' faculties are sharp or dull, benefit them with a compassionate heart, or manifest anger or joy. Do not, due to a small amount of greed, hatred, or delusion, engage in disturbing actions with a corresponding thought. Do not remember the faults of ungrateful sentient beings, and embrace all beings with the Four Immeasurables (四無量心) [loving-kindness, compassion, sympathetic joy, and equanimity]. If due to lack of ability or when the time is not right, constantly abide in the Bodhi path in your heart. The Tathagata (如來) [Buddha] said that this encompasses myriad practices, and is the Great Vehicle path that perfects all Paramitas (波羅蜜多) [perfections]. Read, recite, contemplate, and enter into Samadhi (正定) [right concentration], do not cling to the six roots and six dusts, and cultivate Samatha-vipassana (止觀) [calm abiding and insight]. Stay away from greed like staying away from poisonous fire.
遠離諸酒如霜雹 勿增我慢處高床 自損損他皆遠離 復當遠離毀犯因 懈墮忘念習惡儀 我已正依三昧道 住戒慧處略宣說 復于佛說修多羅 廣令開解生決定 真言妙門三昧法 隨其所應思念之 以諸福慧遍莊嚴 所有蓋障令消盡 觀察相應成就法 親于尊所受其明 安住次第奉真言 即於此生入悉地 智者欲修最勝業 先禮尊者問方便 蒙師許已尤勝處 妙山峰阜巖窟間 華池洲渚河岸邊 樹林扶疏悅意處 祥茅乳木無人地 復無寒熱蟲獸災 聖賢往昔所居游 蘭若仙巖塔寺內 此勝時處心安住 三昧相應修悉地 設逕疲苦及飢渴 具足念慧應堪忍 隨順如來菩薩教 有伴無伴堅其意 真言妙法常居手 具凈念慧恒觀察 勇進堅牢無怯弱 不著世間諸有福 于真言門深信解 成就自他安樂業 如是修行名勝伴 諸天守護增威力
次下九種方凈除障增益三昧耶門。而為頌曰。
虔誠懺諸罪 歸依身供養 發心及隨喜 觀請回向法 如是九種門 次第相應說 彼依唸誦處 日夜作時分 寢息及經行 辟除為障者 寂根住念慧 能除放逸愆 常起大悲心 解脫眾生界 若浴若不浴
【現代漢語翻譯】 現代漢語譯本 遠離各種酒如同遠離霜凍和冰雹。 不要增長我慢之心，不要貪戀高床軟臥。自覺地避免傷害自己和傷害他人。 還應當遠離那些導致違犯戒律的行為，比如懈怠、忘記正念、習慣不良行為。 我已經正確地依止三昧（Samadhi）之道，簡略地宣說了安住于戒律和智慧之處。 還要對於佛陀所說的修多羅（Sutra）經典，廣泛地開解，生起堅定的信心。 對於真言（Mantra）的微妙法門和三昧（Samadhi）的修法，應當根據具體情況進行思念和觀修。 用各種福德和智慧來莊嚴自身，使所有的煩惱和障礙都消盡。 觀察與自身相應的成就之法，親自從上師那裡接受開示。 安住于次第修行的步驟，奉行真言（Mantra），就能在此生證得悉地（Siddhi，成就）。 智者如果想要修習最殊勝的善業，首先應當禮敬上師，請教修行的方法。 得到上師的允許后，選擇尤為殊勝的地方，比如美妙的山峰、山丘、巖洞之間。 或者在花池、洲渚、河岸邊，樹林茂盛、令人心情愉悅的地方。 或者在有吉祥茅草、乳木、無人居住的地方，沒有寒冷、炎熱、蟲害和野獸災害的地方。 或者在聖賢過去居住和遊歷的地方，蘭若（Aranya，寂靜處）、仙巖、塔寺內。 在這種殊勝的時間和地點安心居住，與三昧（Samadhi）相應，修習悉地（Siddhi，成就）。 即使遇到疲勞、痛苦、飢餓和乾渴，也要具足正念和智慧，應當能夠忍受。 隨順如來和菩薩的教導，無論有沒有同伴，都要堅定自己的意志。 真言（Mantra）的微妙法門要常在手中，具足清凈的念頭和智慧，恒常地觀察。 勇猛精進，堅定牢固，沒有怯懦和軟弱，不貪著世間各種有漏的福報。 對於真言（Mantra）法門有深刻的信心和理解，成就自己和他人的安樂事業。 像這樣修行，才稱得上是殊勝的同伴，諸天都會守護，增長威力。
接下來是九種清凈、去除障礙、增益的三昧耶（Samaya，誓言）法門。用頌文概括：
虔誠地懺悔各種罪業，歸依佛法僧三寶，進行身語意的供養。 發起菩提心，隨喜他人的功德，觀請諸佛菩薩，迴向一切功德。 像這樣九種法門，按照次第相應地宣說。 依止唸誦的地方，無論是白天還是夜晚，都要分時段進行。 在睡眠和經行的時候，要辟除那些製造障礙的事物。 收攝六根，安住于正念和智慧，能夠去除放逸的過失。 常常生起大悲心，爲了解脫一切眾生。 無論沐浴還是沒有沐浴，
【English Translation】 English version Stay far away from all kinds of alcohol, like frost and hail. Do not increase arrogance, do not indulge in high beds. Consciously avoid harming yourself and harming others. One should also stay away from actions that lead to violations of precepts, such as laziness, forgetfulness of mindfulness, and bad habits. I have correctly relied on the path of Samadhi (三昧), and briefly explained the place of dwelling in precepts and wisdom. Furthermore, regarding the Sutras (修多羅) spoken by the Buddha, extensively explain them and generate firm faith. For the subtle methods of Mantra (真言) and the practice of Samadhi (三昧), one should contemplate and practice according to the specific circumstances. Use various merits and wisdom to adorn oneself, so that all afflictions and obstacles are eliminated. Observe the methods of accomplishment that correspond to oneself, and personally receive instructions from the Guru. Abide in the steps of gradual practice, uphold the Mantra (真言), and one can attain Siddhi (悉地, accomplishment) in this life. If a wise person wants to practice the most excellent virtuous deeds, they should first pay homage to the Guru and ask for the method of practice. After obtaining the Guru's permission, choose a particularly excellent place, such as among beautiful mountain peaks, hills, or caves. Or by flower ponds, islands, riverbanks, or in places where the forests are lush and pleasing. Or in places with auspicious thatch grass, milk trees, uninhabited places, free from cold, heat, insect pests, and animal disasters. Or in places where sages of the past resided and traveled, in Aranyas (蘭若, quiet places), hermitages, pagodas, or temples. Reside peacefully in such excellent times and places, correspond with Samadhi (三昧), and practice Siddhi (悉地, accomplishment). Even if encountering fatigue, suffering, hunger, and thirst, one should be full of mindfulness and wisdom, and should be able to endure. Follow the teachings of the Tathagatas and Bodhisattvas, whether with or without companions, strengthen one's will. The subtle methods of Mantra (真言) should always be in hand, be full of pure thoughts and wisdom, and constantly observe. Be courageous and diligent, firm and steadfast, without cowardice or weakness, and do not be attached to worldly blessings. Have deep faith and understanding in the Mantra (真言) Dharma, and accomplish the happiness and benefit of oneself and others. Practicing in this way is called an excellent companion, and the devas will protect and increase power.
Next are the nine types of Samaya (三昧耶, vows) methods for purification, removal of obstacles, and increase. Summarized in verse:
Sincerely repent of all sins, take refuge in the Triple Gem, and make offerings of body, speech, and mind. Generate Bodhicitta, rejoice in the merits of others, invite the Buddhas and Bodhisattvas, and dedicate all merits. These nine methods are explained in corresponding order. Rely on the place of recitation, whether day or night, divide the time into periods. During sleep and walking meditation, ward off those things that create obstacles. Gather the six senses, abide in mindfulness and wisdom, and be able to remove the faults of laxity. Constantly generate great compassion, for the sake of liberating all beings. Whether bathed or unbathed,
三業凈為本 空閑精舍中 如法安經像 思惟十方剎 諸佛現於前 諦想自身心 分明在其所 虔誠作恭敬 佈散妙香華 種種勝莊嚴 一心而敬禮 面隨東向坐 瞻仰本所尊 明印修多羅 五輪投地禮
禮一切佛及本尊並諸菩薩真言契印等時。同誦此明曰。
唵(一)娜么薩㗚縛(二合)怛他(引)蘗多迦(去引)也(二)嚩訖質(二合)多(平)(三)播䑨𠼦䑨(上)難(四)迦路弭(五)
若誦此明而作禮拜。能令遍禮十方諸佛。
複次懺悔法。謂親于佛前。右膝著地合掌思惟。先世已來及以此生。貪瞋癡等覆蓋身心。積集煩惱無明增長。不善三業無量無邊。于佛正法賢聖師僧父母宗親善知識。于如是所造極重罪。違善友言淪溺生死。今對十方佛菩薩前。披心懺悔不敢復造。作是言已誦此明曰。
唵(一)薩婆播跛(二)窣普(二合)吒䑨呵你(三)跋曰啰(二合)耶(四)莎訶
誦明三遍。所悔罪一時滅盡決定勿疑。
複次歸依法。
爾時作是思惟。十方三世一切諸佛。及深法藏。成就勝愿諸菩薩眾。我心皆悉歸依。三誦此明曰。
唵(一)薩婆勃馱(二)慕地薩唾嚩(二合)難(三)舍羅𠻲蘗車(去)弭(四)跋曰
【現代漢語翻譯】 現代漢語譯本 以清凈的身、口、意三業為根本。 在空曠寂靜的精舍中，如法安置佛經和佛像。 思惟觀想十方國土，諸佛顯現在眼前。 仔細觀想自身的心，清楚地知道它在哪裡。 虔誠地作恭敬之禮，佈散美妙的香和花。 用種種殊勝的莊嚴之物，一心一意地敬禮。 面向東方而坐，瞻仰自己所尊奉的本尊。 明白手印和經文，以五輪投地之禮來禮拜。
在禮拜一切佛、本尊以及諸菩薩的真言和手印等時，一同誦唸此真言曰：
『唵(om)(種子字)，娜么薩㗚縛(namah sarva)(禮敬一切)，怛他(引)蘗多(tathagata)(如來)，迦(去引)也(kaya)(身)，嚩訖質(vak citta)(語、意)，多(平)(ta)(也)，播䑨(pape)(罪惡)，𠼦䑨(上)難(vinashanam)(摧毀者)，迦路弭(karomi)(我做)。』
如果誦唸此真言而作禮拜，能夠普遍禮拜十方諸佛。
再次是懺悔法。即親自在佛前，右膝著地，合掌思惟。從前世以來以及此生，貪、嗔、癡等覆蓋身心，積聚煩惱，無明增長，不善的身、口、意三業無量無邊。對於佛、正法、賢聖、師僧、父母、宗親、善知識，對於如此所造的極重罪，違背善友之言而沉溺於生死輪迴。現在面對十方佛菩薩，敞開心扉懺悔，不敢再次造作。說完這些話后，誦唸此真言曰：
『唵(om)(種子字)，薩婆播跛(sarva papa)(一切罪業)，窣普(二合)吒(sphuta)(破裂)，䑨呵你(dahani)(焚燒者)，跋曰啰(vajra)(金剛)，耶(ya)(也)，莎訶(svaha)(成就)。』
誦唸真言三遍，所懺悔的罪業一時滅盡，決定不要懷疑。
再次是歸依法。
這時作這樣的思惟：十方三世一切諸佛，以及甚深的法藏，成就殊勝誓願的諸菩薩眾，我的心都全部歸依。三遍誦唸此真言曰：
『唵(om)(種子字)，薩婆勃馱(sarva buddha)(一切佛)，慕地薩唾嚩(bodhisattva)(菩薩)，難(nam)(禮敬)，舍羅𠻲蘗車(sharanam gacchami)(我皈依)，弭(mi)(我)，跋曰(vajra)(金剛)。』
【English Translation】 English version The root is purifying the three karmas (of body, speech, and mind). In a vacant and quiet monastery, properly arrange the scriptures and images of the Buddha. Contemplate the ten directions' lands, with all Buddhas appearing before you. Carefully contemplate your own mind, clearly knowing where it is. Sincerely make offerings of reverence, scattering wonderful incense and flowers. With various excellent adornments, wholeheartedly pay homage. Sit facing east, gazing upon the honored principal deity (Ishta-deva). Understand the mudras (hand gestures) and sutras (scriptures), prostrating with the five wheels (forehead, palms, and knees) touching the ground.
When paying homage to all Buddhas, Ishta-devas, and Bodhisattvas, along with their mantras and mudras, recite this mantra together:
'Om (seed syllable), namah sarva (homage to all), tathagata (Thus Gone Ones), kaya (body), vak citta (speech, mind), ta (also), pape (sins), vinashanam (destroyer), karomi (I do).'
If one recites this mantra while making prostrations, one can universally pay homage to all Buddhas in the ten directions.
Furthermore, the method of repentance: personally before the Buddha, with the right knee on the ground, palms together, contemplate. From past lives and this life, greed, anger, and ignorance have covered the body and mind, accumulating afflictions, ignorance increasing, and unwholesome actions of body, speech, and mind are immeasurable and boundless. Towards the Buddha, the Dharma, virtuous sages, teachers, monks, parents, relatives, and virtuous friends, for such extremely heavy sins committed, disobeying the words of virtuous friends and sinking into samsara (cycle of birth and death). Now, before the Buddhas and Bodhisattvas of the ten directions, open the heart to repent, daring not to commit them again. After saying these words, recite this mantra:
'Om (seed syllable), sarva papa (all sins), sphuta (bursting), dahani (burner), vajra (vajra), ya (also), svaha (accomplishment).'
Reciting the mantra three times, the sins repented will be completely extinguished at once; do not doubt it.
Furthermore, the method of taking refuge.
At this time, contemplate thus: all Buddhas of the ten directions and three times (past, present, future), and the profound Dharma treasury, the multitude of Bodhisattvas who have accomplished supreme vows, my mind takes refuge in all of them. Recite this mantra three times:
'Om (seed syllable), sarva buddha (all Buddhas), bodhisattva (Bodhisattvas), nam (homage), sharanam gacchami (I take refuge), mi (I), vajra (vajra).'
羅(二合)達摩(五)紇哩(二合)(六)
複次分身供養。
當想自身口意已離諸垢運。散其身過微塵數遍十方剎猶。如雲散雨施。化為種種諸供養具用獻于佛。誦此明曰。
唵(一)薩㗚嚩(二合)怛他(引)蘗多布社(二)缽羅(二合)𠲎喇怛(二合)那(去)夜南(三)你里耶(二合引)怛夜弭(四)薩啰嚩(二合)怛他(引)蘗多室柘(二合)地(五)底瑟吒(二合)難(六)薩羅嚩(二合)怛他(引)蘗多喏南(七)謎伽阿(引)微設睹(八)
複次發勝菩提心。
爾時當觀自心猶如寶月空凈凝滿。復當觀察蘊處界等。無始妄執之所纏繞。我今覺此無知所害。是故觀察菩提凈心。觀菩提心誦此明曰。
唵(一)[口*慕]地質多(二)沒嗒波(二合)䑨夜弭
誦此明三遍。能令速見菩提之心。菩提心者離一切相。自身平等本不生滅。無有我人能執所執。過去諸佛及諸菩薩發此心故得至道場。我亦如是發菩提心。一切眾生歸依我者。以諸方便皆令解脫。
複次隨喜功德。
如是思惟十方剎土之中。一切諸佛種種方便功德海云。及諸菩薩最勝福業。我今至心悉皆隨喜。誦此明曰。
唵(一)薩㗚嚩(二合)怛他(引)蘗多(二)呠你也(二合
【現代漢語翻譯】 現代漢語譯本 羅(二合)達摩(Dharma，法)(五)紇哩(二合)(六)
再次是分身供養。
應當觀想自身口意已經遠離各種垢染，將其身體分散成無數微塵，遍佈十方剎土，猶如雲散雨施，化為種種供養器具，用來獻給佛。誦唸此真言說：
唵(om)(一) 薩㗚嚩(二合)(sarva) 怛他(引)(tathā) 蘗多(gata)布社(pūja)(二) 缽羅(二合)(pra)𠲎喇怛(二合)(ratna)那(去)(nā)夜南(yan)(三) 你里耶(二合引)(nirya) 怛夜弭(tāyāmi)(四) 薩啰嚩(二合)(sarva) 怛他(引)(tathā) 蘗多(gata)室柘(二合)(sthā)地(dhi)(五) 底瑟吒(二合)(tiṣṭha)難(nan)(六) 薩羅嚩(二合)(sarva) 怛他(引)(tathā) 蘗多(gata)喏南(jñāna)(七) 謎伽阿(引)(megha ā)微設睹(viśatu)(八)
再次是發起殊勝菩提心。
這時應當觀想自心猶如寶月，空凈凝滿。再次應當觀察蘊、處、界等，被無始以來的虛妄執著所纏繞。我今覺悟到被無知所害，因此觀察菩提清凈之心。觀想菩提心，誦唸此真言說：
唵(om)(一) 口*慕地質多(dhicitta)(二) 沒嗒波(二合)(bodha pa)䑨夜弭(śyāmi)
誦唸此真言三遍，能夠迅速見到菩提之心。菩提心是遠離一切相的，自身平等，本來不生不滅，沒有能執著的人和所執著的事物。過去諸佛以及諸菩薩因為發起此心而得至道場，我也像他們一樣發起菩提心。一切眾生歸依我的人，我都用各種方便讓他們解脫。
再次是隨喜功德。
如此思惟十方剎土之中，一切諸佛種種方便的功德海云，以及諸菩薩最殊勝的福德事業，我今至誠懇切地全部隨喜。誦唸此真言說：
唵(om)(一) 薩㗚嚩(二合)(sarva) 怛他(引)(tathā) 蘗多(gata)(二) 呠你也(二合)(puṇya)
【English Translation】 English version Ro(two combined) Dharma (five) He Li (two combined) (six)
Furthermore, offering with manifested bodies.
One should contemplate that one's own body, speech, and mind have been freed from all defilements. Disperse one's body into countless dust particles, pervading the ten directions of lands, like clouds scattering rain, transforming into various offering implements to offer to the Buddhas. Recite this mantra:
Oṃ (one) Sarva Tathāgata Pūja (two) Praratna Yanan (three) Nirya Tāyāmi (four) Sarva Tathāgata Sthādhi (five) Tiṣṭha Nan (six) Sarva Tathāgata Jñāna Megha Āviśatu (eight)
Furthermore, generating the supreme Bodhicitta (mind of enlightenment).
At this time, one should contemplate one's own mind as a precious moon, empty, pure, and full. Furthermore, one should observe the skandhas (aggregates), āyatanas (sense bases), and dhātus (elements) being entangled by beginningless deluded attachments. I now realize that I am harmed by ignorance; therefore, I contemplate the pure mind of Bodhi. Contemplate the Bodhicitta and recite this mantra:
Oṃ Mudhicitta Bodha Paśyāmi
Reciting this mantra three times can enable one to quickly see the Bodhicitta. The Bodhicitta is free from all characteristics, inherently equal, originally unborn and unceasing, without a self or others, without a grasper or grasped. Past Buddhas and Bodhisattvas attained the Bodhimaṇḍa (enlightenment seat) because they generated this mind. I also generate the Bodhicitta in the same way. All sentient beings who take refuge in me, I will liberate them all through various skillful means.
Furthermore, rejoicing in merits.
Thus, contemplating within the lands of the ten directions, the sea of clouds of merits of all Buddhas' various skillful means, and the most supreme meritorious deeds of all Bodhisattvas, I now sincerely rejoice in all of them. Recite this mantra:
Oṃ Sarva Tathāgata Puṇya
)喏那(三引)拏慕(引)䑨娜(四)布社謎加三母捺啰薩頗啰拏(上)(五)三摩曳(六)吽(七)
複次勸請德云。
作法已心念口言。我今勸請一切如來諸大菩薩。普於十方興大法雲降大法雨。救世大悲願隨我請。我於此中愿速成就。誦此明曰。
唵(一)薩㗚嚩(二合)怛他蘗多(二)地曳(二合)瑟𠸎(三)布社謎咖三母捺羅(二合)(四)薩頗(二合)啰拏三磨曳(五)吽(六)
複次請佛住世。
爾時行者心念口言。我今奉請一切如來。為我凡夫住於世間。饒益我等一切眾生。我及眾生住凡夫地眾苦所集。云何得至無垢處。安住清凈法界之身。唯愿如來不捨於我。誦此明曰。
唵(一)薩㗚嚩(二合)怛他(引)蘗多(去引)娜(二)地曳(二合)灑夜弭(三)薩㗚嚩(二合)薩埵(四)系都(去引)㗚他(二合)也(五)達㗚摩(二合)馱忉(都高反六)悉迫(天以反二合)底㗚婆(二合)伐睹(七)
複次迴向菩提。應當一心合掌作是念言。我以所修一切眾善。生起功德方便。利益諸眾生福。並同迴向廣大菩提。愿令自他速離生死。誦此明曰。
唵(一)薩㗚嚩(二合)怛他(引)蘗多(二)你里也(二合)拏慕(引)舵娜(三)布社謎咖三母
【現代漢語翻譯】 現代漢語譯本： 『喏那(三引)拏慕(引)䑨娜(四)布社謎加三母捺啰薩頗啰拏(上)(五)三摩曳(六)吽(七)』
再次勸請德云。
做法事後心中默唸口中說：『我現在勸請一切如來諸大菩薩，普遍於十方興起大法雲，降下大法雨。以救世的大悲願力，隨順我的祈請。我於此中，愿迅速成就。』誦唸此真言：
『唵(一)薩㗚嚩(二合)怛他蘗多(二)地曳(二合)瑟𠸎(三)布社謎咖三母捺羅(二合)(四)薩頗(二合)啰拏三磨曳(五)吽(六)』
再次，請佛住世。
這時修行者心中默唸口中說：『我現在奉請一切如來，爲了我等凡夫眾生，安住於世間，饒益我等一切眾生。我及眾生，安住于凡夫之地，為種種痛苦所聚集。如何才能到達無垢之處，安住于清凈法界之身？唯愿如來不要捨棄我。』誦唸此真言：
『唵(一)薩㗚嚩(二合)怛他(引)蘗多(去引)娜(二)地曳(二合)灑夜弭(三)薩㗚嚩(二合)薩埵(四)系都(去引)㗚他(二合)也(五)達㗚摩(二合)馱忉(都高反六)悉迫(天以反二合)底㗚婆(二合)伐睹(七)』
再次，迴向菩提。應當一心合掌，作這樣的念頭：『我以所修的一切眾善，生起功德方便，利益諸眾生的福報，並一同迴向廣大的菩提。愿令自己和他人迅速脫離生死。』誦唸此真言：
『唵(一)薩㗚嚩(二合)怛他(引)蘗多(二)你里也(二合)拏慕(引)舵娜(三)布社謎咖三母』
【English Translation】 English version: 'No na (three repetitions) na mu (drawn out) chi na (four) bu she mi jia san mu na ra sa po ra na (ascending tone) (five) san mo ye (six) hong (seven)'
Furthermore, exhorting the Cloud of Merit.
After performing the ritual, mentally recite and verbally say: 'I now exhort all Tathagatas (如來 - Thus Come Ones) and great Bodhisattvas (菩薩 - enlightened beings), universally causing great Dharma clouds to arise in the ten directions, and sending down great Dharma rain. With the great compassionate vow to save the world, please follow my invitation. May I quickly achieve accomplishment in this. Recite this mantra:
'Om (one) sarwa (two combined) tathagata (two) diye (two combined) shi (three) bu she mi jia san mu na ra (two combined) (four) sa po (two combined) ra na san mo ye (five) hong (six)'
Furthermore, requesting the Buddha to abide in the world.
At this time, the practitioner mentally recites and verbally says: 'I now respectfully invite all Tathagatas (如來 - Thus Come Ones) to abide in the world for the sake of us ordinary beings, benefiting all sentient beings. I and sentient beings dwell in the realm of ordinary beings, gathered by all kinds of suffering. How can we reach the stainless place and abide in the body of the pure Dharma realm? May the Tathagata (如來 - Thus Come One) not abandon me.' Recite this mantra:
'Om (one) sarwa (two combined) tatha (drawn out) gata (descending tone, drawn out) na (two) diye (two combined) shaye mi (three) sarwa (two combined) satwa (four) xi du (descending tone, drawn out) er ta (two combined) ye (five) da er ma (two combined) tuo dao (du high tone six) xi po (tian yi combined) di er po (two combined) fa du (seven)'
Furthermore, dedicating towards Bodhi (菩提 - enlightenment). One should single-mindedly join palms and make this thought: 'I use all the good deeds I have cultivated to generate merit and skillful means, benefiting the fortune of all sentient beings, and together dedicate it towards vast Bodhi (菩提 - enlightenment). May it enable myself and others to quickly escape from birth and death.' Recite this mantra:
'Om (one) sarwa (two combined) tatha (drawn out) gata (two) ni li ye (two combined) na mu (drawn out) tuo na (three) bu she mi jia san mu'
捺啰(二合四)薩叵(二合)啰拏三摩曳吽
如上諸方便。能遍凈身心。
復為攝自他 安坐入三昧 加持內外地 供養諸如來 密印及真言 次第相應作
而為頌曰。
三昧凈法身 金剛輪甲冑 法界大護等 及無動威怒 七種結護門 受持如次第
初結秘密三昧耶者。如前回向已。想運身心遍禮諸佛一切賢聖。便即端心結跏趺坐。結三昧印印身五處凈除三業。其印相者。以二手如常合掌。𢷡豎二大指即是。三誦此明曰。
娜么薩㗚嚩(二合)怛他(引)蘗帝鼻庾(二合)(一)微濕嚩(二合)目契婢也(二合)(二)唵(三)阿(上)三迷[口*底]哩(二合)三迷(四)三磨曳(五)莎嚩(二合)訶
五處者謂心額頂二肩。若更有餘印欲結之者。亦先結此印已然後結之。此印威力能令佛地顯現無障。六波羅蜜具足圓。滿三三昧耶速得成就。
次結清凈法身印者。先以二手四指。各握大指為拳。舒二頭指側相著。即以此印舉安額上。即復以印翻手向內從額向下。緣于自身徐徐散之。三誦此明曰。
娜磨三漫多勃馱南(一)達㗚磨(二合)馱睹(二合)馱嚩(二合)婆(去)嚩句哏(三怛岸反下同)
是名見法界明印也。以此明印
【現代漢語翻譯】 現代漢語譯本 捺啰(二合四)薩叵(二合)啰拏三摩曳吽（種子字，表示敬禮和加持）
如上所述的各種方便法門，能夠普遍清凈身心。
爲了攝受自己和他人， 安穩地坐下進入三昧（Samadhi，禪定）。 加持內外之土地， 供養諸位如來（Tathagata，佛）。 密印（Mudra，手印）及真言（Mantra，咒語）， 按照次第相應地修作。
而為此作頌說：
三昧清凈法身， 金剛輪甲冑（Vajra armor，金剛盔甲）， 法界大護等， 以及無動威怒（immovable wrathful deity，不動明王）， 七種結護門， 受持如次第。
首先結秘密三昧耶印（Secret Samaya Mudra）。如前回向之後，觀想運用身心遍禮諸佛一切賢聖，然後端正身心結跏趺坐。結三昧印印身五處，清凈去除身口意三業。這個印的相狀是：用兩手如平常一樣合掌，稍微豎起兩個大拇指就是。唸誦此明咒三遍：
娜么薩㗚嚩(二合)怛他(引)蘗帝鼻庾(二合)(一)微濕嚩(二合)目契婢也(二合)(二)唵(三)阿(上)三迷[口*底]哩(二合)三迷(四)三磨曳(五)莎嚩(二合)訶
五處指的是心、額、頂、兩肩。如果還有其他的印想要結，也先結這個印，然後再結其他的印。這個印的威力能夠令佛地顯現，沒有障礙，六波羅蜜（Six Paramitas，六度）具足圓滿，三三昧耶（Three Samayas，三昧耶）迅速得到成就。
其次結清凈法身印。先用兩手四指，各自握住大拇指成拳，舒展兩個食指，側面相靠。然後用這個印舉到額頭上，再用印翻手向內，從額頭向下，沿著自身慢慢地散開。唸誦此明咒三遍：
娜磨三漫多勃馱南(一)達㗚磨(二合)馱睹(二合)馱嚩(二合)婆(去)嚩句哏(三怛岸反下同)
這叫做見法界明印。用這個明印
【English Translation】 English version Nara(two combined four) Saphra(two combined)rana samaye hum (seed syllable, representing reverence and blessing)
The above-mentioned skillful means can universally purify body and mind.
In order to embrace oneself and others, Sit peacefully and enter Samadhi (禪定). Bless the inner and outer grounds, Offerings to all the Tathagatas (如來, Buddhas). Mudra (手印, hand gesture) and Mantra (咒語, incantation), Practice accordingly in sequence.
And compose a verse for this:
Samadhi purifies the Dharmakaya (法身, Dharma Body), Vajra armor (金剛輪甲冑, diamond wheel armor), The great protection of the Dharmadhatu (法界, Dharma Realm), etc., And the immovable wrathful deity (無動威怒, Acala, Fudo Myoo). The seven kinds of protective barriers, Receive and uphold them in order.
First, form the Secret Samaya Mudra (秘密三昧耶印). After the previous dedication, visualize and use body and mind to prostrate to all Buddhas and all sages. Then, with a focused mind, sit in the lotus position. Form the Samaya Mudra and imprint it on five places on the body, purifying the three karmas of body, speech, and mind. The appearance of this mudra is: with both hands, as usual, join palms together, slightly raise the two thumbs. Recite this mantra three times:
Nama sarva tathagatebhyo vishva mukhebhya om, a samaye trisamaye, samaye svaha.
The five places refer to the heart, forehead, crown of the head, and two shoulders. If there are other mudras you wish to form, first form this mudra, and then form the others. The power of this mudra can cause the Buddha-ground to manifest without obstruction, the Six Paramitas (六波羅蜜, perfections) are fully complete, and the Three Samayas (三三昧耶, vows) are quickly attained.
Next, form the Pure Dharmakaya Mudra. First, with both hands, each of the four fingers holds the thumb in a fist, extend the two index fingers, and touch them side by side. Then, with this mudra, raise it to the forehead, and then with the mudra, turn the hand inward, from the forehead downward, slowly disperse it along the body. Recite this mantra three times:
Nama samanta buddhanam dharma dhatu dhava svabhava kuhan
This is called the Clear Dharmadhatu Mudra. Use this mantra and mudra
旋轉于身。即自思惟自性法身亙無盡界。是故速見清凈法身。由此明印力故得如是見。常住法體猶如虛空以自加持。
複次金剛法輪印。如是當自諦觀堅牢法身。即以左右手。交腋背相著。右腕押左腕。從頭指已下四指。兩兩互相及鉤。屈右大指于掌中。向下翻手。輪印緣身。令其二手拳結當心。左大指與右大指相合。是名法輪金剛智印。此明印力最勝吉祥。若人暫結同自在者轉大法輪。不久成就轉寶輪者。三誦此明曰。
娜么三漫多跛日羅(二合)赦(一)唵跛日羅(二合)答摩呴哏
爾時行者住於法性。諦觀此身同執金剛等無異也。一切天魔及諸異類。見此人者是金剛身。決定現世轉大法輪勿生疑惑。
次結金剛甲冑印者。如是當以明印想成甲冑。擐于自身遍起光焰。噁心魔類四散馳走。縱相近著咸自歸伏。如常合掌。以二頭指各附中指上節背文。以二大指並豎掌中。誦此明曰(三返)。
娜么三漫多嚩日啰(二合)赦(一)唵(二)嚩日啰(二合)卻嚩遮(三)吽(四)
次想法界清凈字者。當想啰字加以空點。圓如髻珠空明徹照。置自頂上白光凝輝凈身心界。作是觀時百劫重罪一時頓盡。無量福慧皆得圓滿。置字明曰。
娜么三曼多勃馱南(一)曷覽(二合)
【現代漢語翻譯】 現代漢語譯本： 旋轉身體。即刻思維自身自性法身遍佈無盡的境界。因此迅速見到清凈的法身。由於這個明印的力量，才能如此見到。常住的法體猶如虛空，以此來加持自身。 再次是金剛法輪印。應當如此仔細觀察堅牢的法身。用左右手，在腋下背部交叉相貼。右腕壓住左腕。從頭指開始以下的四指，兩兩互相鉤住。彎曲右大指于掌中，向下翻手。輪印圍繞身體。使兩手拳結放在心前。左大指與右大指相合。這叫做法輪金剛智印。這個明印的力量最為殊勝吉祥。如果有人暫時結此印，如同自在者轉大法輪。不久就能成就轉寶輪者。唸誦此真言三遍： 『娜么三漫多跛日羅(二合)赦(一)唵跛日羅(二合)答摩呴哏』 這時修行者安住於法性。仔細觀察此身與執金剛（Vajrapani，佛教護法神）等同沒有差異。一切天魔以及各種異類，見到此人就是金剛身。決定在現世轉大法輪，不要產生疑惑。 接下來結金剛甲冑印。應當用明印觀想成就甲冑，穿在自身上，遍身升起光焰。噁心的魔類四處逃散。即使靠近也會歸順降伏。如平常一樣合掌。用兩個頭指各自貼在中指上節的背部。用兩個大指並豎在掌中。唸誦此真言三遍： 『娜么三漫多嚩日啰(二合)赦(一)唵(二)嚩日啰(二合)卻嚩遮(三)吽(四)』 接下來觀想法界清凈字。應當觀想啰字，加上空點。圓如髮髻上的寶珠，空明透徹照耀。放置在自己頭頂上，白光凝聚光輝，清凈身心境界。作這種觀想時，百劫的深重罪業一時全部消盡。無量的福德智慧都能得到圓滿。放置字光明曰： 『娜么三曼多勃馱南(一)曷覽(二合)』
【English Translation】 English version: Rotating the body. Immediately contemplate that one's own Svabhava Dharmakaya (Self-Nature Body of Dharma) pervades the endless realms. Therefore, quickly see the pure Dharmakaya (Body of Dharma). It is through the power of this Vidya-mudra (wisdom seal) that one can see in this way. The permanent Dharma-body is like space, using this to bless oneself. Furthermore, the Vajra Dharma Wheel Mudra. One should carefully observe the firm Dharmakaya (Body of Dharma). Then, with the left and right hands, cross them under the armpits, with the backs touching each other. The right wrist presses against the left wrist. From the index finger downwards, the four fingers of each hand hook each other in pairs. Bend the right thumb into the palm, and turn the hand downwards. The wheel-mudra surrounds the body. Make the two hands form a fist-knot in front of the heart. The left thumb joins with the right thumb. This is called the Dharma Wheel Vajra Wisdom Mudra. The power of this Vidya-mudra is most supreme and auspicious. If a person temporarily forms this mudra, like a self-sovereign one turning the great Dharma wheel. Soon, one will achieve the turning of the precious wheel. Recite this mantra three times: 'Namaḥ samanta-vajrāṇāṃ (1) oṃ vajra-dharmadhātu-garbha' At this time, the practitioner dwells in the Dharma-nature. Carefully observe that this body is no different from holding Vajrapani (Vajrapani, a Dharma protector in Buddhism). All devas (gods), demons, and various other beings, seeing this person, know that this is a Vajra body. Definitely turning the great Dharma wheel in this life, do not have doubts. Next, form the Vajra Armor Mudra. One should use the Vidya-mudra to visualize and accomplish an armor, wearing it on oneself, with flames arising all over the body. Evil-minded demons scatter and flee. Even if they get close, they will submit and surrender. As usual, join the palms together. Place the two index fingers on the back of the upper joints of the middle fingers. Keep the two thumbs upright in the palms. Recite this mantra three times: 'Namaḥ samanta-vajrāṇāṃ (1) oṃ (2) vajra-kavaca (3) hūṃ (4)' Next, contemplate the Dharma-realm purification syllable. One should contemplate the syllable 'ra' with a bindu (dot) added. Round like a jewel on a hair knot, empty and bright, illuminating clearly. Place it on the top of one's head, with white light condensing and shining, purifying the realm of body and mind. When doing this contemplation, the heavy sins of hundreds of kalpas (aeons) will be completely exhausted at once. Immeasurable blessings and wisdom will all be perfected. The Vidya-mantra for placing the syllable is: 'Namaḥ samanta-buddhānāṃ (1) hṛḥ (2)'
此法界心諸佛共持。佛加故能凈諸垢。善思惟者住不退地。若人游往一切穢處。即想其字放赤焰光。遍於身界穢不能入。隨意來往皆無障礙。此字功用其義甚深之色即是法體。是故法體生於慧身。
複次誦除障大護明者。為降伏諸魔制惡鬼神。是故當念難忍明王。以作障者無堪忍故。號大護難忍。明曰。
娜么薩㗚嚩(二合)怛他蘗帝鼻廋(二合)(一)微濕嚩(二合)目契婢也(二合)(二)薩㗚嚩(二合)他(引)唅堪(三)羅乞叉(二合)摩訶襪禮(四)薩㗚嚩(二合)怛他蘗多(五)呠你也(二合)底(六)啰𠶈(二合)帝(七)吽吽(八)怛羅(二合)吒怛羅吒(九)阿(上)缽啰底呵帝(十)嚩娑(二合)訶
若暫憶持此明威力。毗那夜迦及惡羅剎。聞此護故盡皆四散恐懼馳走。威力甚大無能勝者。
複次不動威怒法。謂凈除處所結護方界。自在無礙嚴凈道場。及一切護皆悉通用。其印相者。各以二手大指。捻無名小指甲為拳。各直展頭中二指。以其右手二指入左手握中。相順而[打-丁+(乖-北+比)]如刀在鞘。想于自身如不動尊。八字邪立作拔刀勢。左轉擗之右繞結之是名結護。誦此明曰。
娜么三曼多嚩日啰(二合)[嗷-方+(〦/卯)]一戰拏摩訶
【現代漢語翻譯】 現代漢語譯本： 此法界之心，諸佛共同護持。由於佛的加持，能夠凈化各種污垢。善於思惟的人，安住于不退轉之地。如果有人前往各種污穢之處，就觀想這個字放出紅色火焰般的光芒，遍佈全身，污穢就不能侵入。隨意來往都沒有障礙。這個字的作用，其意義非常深遠，色相即是法的本體。因此，法的本體生於智慧之身。
其次，誦持除障大護明咒，是爲了降伏各種魔和制服惡鬼神。因此，應當唸誦難忍明王，因為作障礙者無法忍受此明王。所以號為大護難忍。明咒如下：
娜么薩㗚嚩(二合)怛他蘗帝鼻廋(二合)(namah sarva tathāgatebhyah) (向一切如來) 微濕嚩(二合)目契婢也(二合)(viśvamukhebhyaḥ) (向一切面) 薩㗚嚩(二合)他(引)唅堪(sarvathā khaṃ) (一切處 空) 羅乞叉(二合)摩訶襪禮(rakṣa mahābala) (保護 大力者) 薩㗚嚩(二合)怛他蘗多(sarva tathāgata) (一切如來) 呠你也(二合)底(puṇyate) (功德) 啰𠶈(二合)帝(rājate) (光輝) 吽吽(hūṃ hūṃ) (種子字) 怛羅(二合)吒怛羅吒(traṭ traṭ) (斷除 斷除) 阿(上)缽啰底呵帝(apratighāte) (無障礙) 嚩娑(二合)訶(svāhā) (成就)
如果暫時憶念並受持此明咒的威力，毗那夜迦(Vinayaka)（象頭神）以及惡羅剎(Rakshasa)（羅剎），聽到此護咒的緣故，都會四散逃跑，恐懼地奔走。威力非常大，沒有能夠戰勝它的人。
其次，是不動威怒法。用於清凈處所，結護方界，自在無礙地嚴凈道場，以及一切守護都普遍通用。其印相是：各以二手大指，捻無名指和小指的指甲，握成拳頭。各自伸直頭指和中指。用右手二指插入左手握中，相互順著像刀在鞘中。觀想自身如不動尊(Acala)，八字斜立，作出拔刀的姿勢。左轉撥開，右繞結印，這叫做結護。誦持此明咒：
娜么三曼多嚩日啰(二合)[嗷-方+(〦/卯)]一戰拏摩訶(namaḥ samanta vajrāṇāṃ caṇḍa mahā) (敬禮普遍金剛 暴惡 大)
【English Translation】 English version: This mind of the Dharmadhatu (法界, realm of Dharma) is upheld by all Buddhas. Through the Buddha's blessing, it can purify all defilements. Those who contemplate well dwell in the ground of non-retrogression. If a person travels to all unclean places, then visualize this syllable emitting red flame-like light, pervading the entire body, and uncleanness cannot enter. Coming and going at will, there are no obstacles. The function of this syllable, its meaning is very profound; form is the very substance of the Dharma. Therefore, the substance of the Dharma is born from the wisdom body.
Furthermore, reciting the Great Protective Bright Mantra for Removing Obstacles is for subduing all demons and controlling evil ghosts and spirits. Therefore, one should recite the Unbearable Bright King, because those who create obstacles cannot endure this Bright King. Therefore, it is called the Great Protector Unbearable. The mantra is as follows:
Namaḥ sarva tathāgatebhyo (向一切如來, Homage to all Tathagatas) viśvamukhebhyaḥ (向一切面, to all faces) sarvathā khaṃ (一切處 空, everywhere, space) rakṣa mahābala (保護 大力者, protect, great power) sarva tathāgata (一切如來, all Tathagatas) puṇyate (功德, merit) rājate (光輝, shines) hūṃ hūṃ (種子字, seed syllables) traṭ traṭ (斷除 斷除, cut off, cut off) apratighāte (無障礙, without hindrance) svāhā (成就, accomplishment)
If one temporarily remembers and upholds the power of this mantra, Vinayaka (毗那夜迦, elephant-headed deity) and the evil Rakshasas (惡羅剎, demons) will all scatter and flee in fear upon hearing this protective mantra. Its power is very great, and no one can overcome it.
Furthermore, there is the Immovable Wrathful Dharma. It is used for purifying places, establishing boundaries, freely and unhinderedly adorning the mandala, and is universally applicable for all protections. The mudra is as follows: each hand forms a fist by pressing the thumb against the nails of the ring and little fingers. Extend the index and middle fingers straight. Insert the two fingers of the right hand into the fist of the left hand, mutually aligned like a knife in its sheath. Visualize oneself as Acala (不動尊, the Immovable One), standing askew in the shape of the number eight, making a drawing-sword gesture. Turn it to the left to open, and wrap it to the right to form the seal. This is called establishing protection. Recite this mantra:
Namaḥ samanta vajrāṇāṃ caṇḍa mahā (敬禮普遍金剛 暴惡 大, Homage to the all-pervading Vajras, violent and great)
路灑拏(二上)馺頗(二合)吒也(三)吽怛利(二合)吒(四)渒(引)滿(引)
若諸惡鬼神來向人者。以此法逐之自然散滅。此法一切處皆悉通用。隨後一一明其功用。
已上七門秘密結護法也。可謂圓證定慧熾增福慧。作前結護也。
即入三摩地。通心許請總別隨觀。而為頌曰。
啰字凈心法 想立道場法 普觀及別觀 四門如次第
先觀啰字凈心者。如前結跏趺坐。當於心中諦觀字。加其圓點而放光明。如初日暉照于河海。光色凝凈澄徹無障。見自心體亦復如是離染無障。由彼客塵不能顯現。我今觀此法界深心字威力故。心凈光垢凈心垢已。
複次應建道場。即于面前道場中心。諦想字放凝凈光臨空。流光遍照凈除地過。
復想沉下過金剛際而住。體同法界無所有性。次於彼界想有唅字。思惟彼字。流佈黑光以為風輪。其想字明曰誦一遍。
娜么三曼多勃馱難(一)唅
次風輪上思惟鑁字。如彎形色如牛乳。流佈凈光其猶皎月。以成水輪。誦此布字明曰。
娜么三曼多勃馱難(一)鑁
次水輪上思惟阿(上)字。色如黃金為金剛輪。妙光流佈以成金壇。其形方正是名摩奚達羅。誦明曰。
娜么三曼多勃馱難(一)阿(上)
【現代漢語翻譯】 現代漢語譯本： 路灑拏（Lusaṇa，咒語發音）馺頗（sàpō，二合發音）吒也（zhàyě，咒語發音）吽怛利（hōngdálì，二合發音）吒（zhà，咒語發音）渒（pài，咒語發音，引聲）滿（mǎn，咒語發音，引聲）
如果各種惡鬼神前來侵擾人，用這個方法驅逐他們，自然就會消散滅跡。這個方法在任何地方都通用，隨後會一一說明它的功用。
以上是七門秘密結界守護法。可以說是圓滿證得定慧，熾盛增長福慧。作為之前的結界守護。
即刻進入三摩地（Sāmādhi，禪定）。通過心意允許和請求總體的和分別的觀察，然後作頌說：
『啰（rā，種子字）字凈心法，想立道場法，普觀及別觀，四門如次第。』
首先觀想啰（rā，種子字）字來清凈心意。像之前那樣結跏趺坐，在心中仔細觀想啰（rā，種子字）字，加上圓點並放出光明，像初升的太陽照耀河海一樣。光芒的顏色凝聚清凈，澄澈沒有阻礙。見到自己的心體也是這樣，遠離污染沒有阻礙，因為那些客塵不能顯現。我現在觀想這個法界深心啰（rā，種子字）字的威力，心意清凈，光芒和污垢都清凈了。
再次應該建立道場。就在面前道場的中心，仔細觀想啰（rā，種子字）字放出凝聚清凈的光芒，降臨在空中，流動的光芒遍照，清凈去除大地的過失。
再次觀想沉降到金剛際以下而住，本體等同於法界無所有的性質。然後在那個界限觀想有唅（hāṃ，種子字）字，思維這個字，流佈黑色的光芒作為風輪。觀想這個唅（hāṃ，種子字）字，唸誦一遍明咒：
娜么三曼多勃馱難（Namo Samanta Buddhanam，普遍的諸佛）唅（hāṃ，種子字）
其次在風輪上思維鑁（vaṃ，種子字）字，像彎曲的形狀，顏色像牛乳，流佈清凈的光芒，像皎潔的月亮，以此形成水輪。唸誦這個鑁（vaṃ，種子字）字明咒：
娜么三曼多勃馱難（Namo Samanta Buddhanam，普遍的諸佛）鑁（vaṃ，種子字）
其次在水輪上思維阿（ā，種子字，上聲）字，顏色像黃金，作為金剛輪，美妙的光芒流佈，以此形成金壇。它的形狀方正，名為摩奚達羅（Mahesvara，大自在天）。唸誦明咒：
娜么三曼多勃馱難（Namo Samanta Buddhanam，普遍的諸佛）阿（ā，種子字，上聲）
【English Translation】 English version: Lusaṇa (pronunciation of mantra) sāpō (combined pronunciation) zhàyě (pronunciation of mantra) hōngdálì (combined pronunciation) zhà (pronunciation of mantra) pài (pronunciation of mantra, elongated) mǎn (pronunciation of mantra, elongated)
If various evil ghosts and spirits come to harass people, use this method to expel them, and they will naturally dissipate and disappear. This method is universally applicable everywhere, and its functions will be explained one by one later.
The above are the seven secret methods of forming a protective boundary. It can be said to perfectly realize samadhi and wisdom, and intensely increase blessings and wisdom. It serves as the preceding protective boundary.
Immediately enter Samādhi (meditative state). Through mental permission and requesting overall and separate observation, then compose a verse saying:
'Rā (seed syllable) purifies the mind, contemplate establishing the mandala, universal and separate contemplation, the four gates in order.'
First, contemplate the syllable rā (seed syllable) to purify the mind. Sit in the lotus position as before, and carefully contemplate the syllable rā (seed syllable) in your heart, adding a dot and emitting light, like the rising sun shining on rivers and seas. The color of the light is condensed and pure, clear and without obstacles. Seeing one's own mind-body is also like this, far from defilement and without obstacles, because those adventitious dusts cannot manifest. Now I contemplate the power of this Dharma realm's deep mind syllable rā (seed syllable), the mind is pure, and both the light and impurities are purified.
Next, one should establish a mandala. Right in the center of the mandala in front, carefully contemplate the syllable rā (seed syllable) emitting condensed and pure light, descending in the air, the flowing light shining everywhere, purifying and removing the faults of the earth.
Again, contemplate sinking below the Vajra boundary and abiding there, the essence being the same as the nature of emptiness of the Dharma realm. Then, in that boundary, contemplate the syllable hāṃ (seed syllable), contemplate this syllable, emitting black light as a wind wheel. Contemplate this syllable hāṃ (seed syllable), reciting the mantra once:
Namo Samanta Buddhanam (Homage to all Buddhas) hāṃ (seed syllable)
Next, on the wind wheel, contemplate the syllable vaṃ (seed syllable), like a curved shape, the color like milk, emitting pure light, like the bright moon, thereby forming a water wheel. Recite this syllable vaṃ (seed syllable) mantra:
Namo Samanta Buddhanam (Homage to all Buddhas) vaṃ (seed syllable)
Next, on the water wheel, contemplate the syllable ā (seed syllable, rising tone), the color like gold, as a Vajra wheel, wonderful light emitting, thereby forming a golden altar. Its shape is square, named Mahesvara (Great Lord). Recite the mantra:
Namo Samanta Buddhanam (Homage to all Buddhas) ā (seed syllable, rising tone)
複次普觀莊嚴。謂觀念本尊及諸聖會所居之土。令自心眼了了分明。住于彼前見佛所坐妙白蓮華。金剛為莖華大開敷。嚴八葉具足須蕊。現眾寶色放無量光。從大蓮華周匝復生千百億數寶蓮華座。觀華臺上王交寶飾。師柱構成宮殿。于師子之座華臺四周有眾寶。寶柱間遍垂幢蓋。復于座上珠網寶慢交絡彌布。寶帶垂瓔華鬘交連。繽紛綺錯嚴麗殊特。內外室中華云叆叇。上下香云遍滿氛馥。于虛空中仙天競奏無量音樂解脫妙聲。賢瓶寶盤周匝佈列。百寶樹王華果開敷。支葉相次光明交映。重重行列覆以寶網。從於寶網垂妙摩尼。摩尼珠光照佛宮殿及彼世界。如百千日共處虛空。光明過彼不可為喻。有諸婇女從佛智生菩提妙華而為嚴飾各居華座。如從定起以方便力。出妙音聲歌贊佛德。言詞清雅句義深遠。入是觀時見如斯事當作是念。以我至愿蒙佛加持。由如來力及以法界力。今我所觀如觀而住。爾時行者於三昧中。當念供養一切如來及彼聖眾。即便合掌作金剛印。想眾妙華從印發生。普散佛會而為供養。誦此明妃以用加持。明曰。
娜么薩㗚嚩(二合)怛他(引)蘗帝鼻庾(二合)(一)微濕嚩(二合)目契婢也(二合)(二)薩㗚嚩(二合)他欠(三約帶往聲)搗捺蘗(二合)帝(四)薩頗(二合)羅
【現代漢語翻譯】 現代漢語譯本： 再次是普觀莊嚴。這是指觀想本尊（Ishtadevata，個人崇拜的神祇）以及諸聖眾所居住的凈土，令自己的心眼能夠清晰分明地看見。安住在本尊面前，看見佛所坐的奇妙白色蓮花，金剛（Vajra，堅固不壞之物）作為蓮花的莖，蓮花盛大開放，具備莊嚴的八片花瓣，花蕊具足，呈現各種寶色，放射無量的光明。從大蓮花的周圍，又生出千百億數的寶蓮花座。觀想蓮花臺上，有國王交錯的珠寶裝飾，師子柱構成了宮殿。在師子座的蓮花臺四周，有各種珍寶。寶柱之間遍佈垂掛的幢幡寶蓋。又在寶座之上，珠網寶慢交錯瀰漫，寶帶垂掛瓔珞，華鬘交相連線，繽紛絢麗，莊嚴殊勝。內外室中，花云濃密，上下香云遍滿，芬芳馥郁。在虛空中，仙人和天人競相演奏無量的音樂，發出解脫的妙音。賢瓶寶盤周匝排列。百寶樹王鮮花和果實盛開，枝葉相連，光明交相輝映，重重行列覆蓋著寶網。從寶網上垂下奇妙的摩尼寶珠（Mani，如意寶珠）。摩尼寶珠的光芒照耀著佛的宮殿以及那個世界，如同成百上千的太陽共同處在虛空中，光明勝過它們，無法用比喻來形容。有許多婇女從佛的智慧中生出，用菩提妙華作為裝飾，各自居住在蓮花座上，如同從禪定中起身，用方便之力，發出美妙的聲音歌頌佛的功德。言辭清雅，句義深遠。進入這種觀想時，看見這樣的景象，應當這樣想：以我至誠的願力，蒙受佛的加持，憑藉如來的力量以及法界的力量，現在我所觀想的，就如我所觀想的那樣真實存在。這時，修行者在三昧（Samadhi，禪定）中，應當唸誦供養一切如來以及他們所率領的聖眾。然後合掌，結成金剛印（Vajra-mudra，一種手印），觀想各種美妙的鮮花從手印中生出，普遍散佈在佛的集會中，作為供養。誦唸這段明妃咒語，用來加持。咒語是： 娜么薩㗚嚩(二合)怛他(引)蘗帝鼻庾(二合)(一)微濕嚩(二合)目契婢也(二合)(二)薩㗚嚩(二合)他欠(三約帶往聲)搗捺蘗(二合)帝(四)薩頗(二合)羅
【English Translation】 English version: Furthermore, there is the Adornment of Universal Observation. This refers to visualizing the pure land where the Ishtadevata (personal deity) and all the holy assembly reside, making it clear and distinct in one's mind's eye. Abiding before the Ishtadevata, one sees the wondrous white lotus upon which the Buddha sits, with the Vajra (diamond-like, indestructible substance) as its stem. The lotus blooms magnificently, adorned with eight petals, complete with stamens and pistils, displaying various precious colors and emitting immeasurable light. From around the great lotus, countless billions of precious lotus seats arise. Visualize on the lotus platform, royal intertwined jewel decorations, with lion pillars forming the palace. Around the lion throne's lotus platform, there are various treasures. Between the jewel pillars, banners and canopies hang everywhere. Moreover, above the throne, pearl nets and jewel curtains intertwine and spread, with jewel belts hanging down with tassels, and flower garlands connected, colorful and splendid, uniquely adorned. Inside and outside the chambers, flower clouds are dense, and fragrant clouds fill above and below, with a rich fragrance. In the empty space, celestial beings compete to play immeasurable music, emitting the wonderful sounds of liberation. Auspicious vases and treasure plates are arranged all around. The hundred-treasure tree king blossoms with flowers and fruits, branches and leaves connected, with light intermingling and reflecting, layer upon layer covered with jewel nets. From the jewel nets hang wondrous Mani jewels (wish-fulfilling jewels). The light of the Mani jewels illuminates the Buddha's palace and that world, like hundreds and thousands of suns together in the empty space, its light surpassing them, beyond comparison. There are many celestial maidens born from the Buddha's wisdom, adorned with the wondrous flowers of Bodhi, each residing on a lotus seat, as if arising from Samadhi (meditative absorption), using the power of skillful means, emitting wonderful sounds praising the Buddha's virtues. The words are elegant and refined, the meaning profound and far-reaching. When entering this visualization, seeing such scenes, one should think: 'With my sincere vows, receiving the Buddha's blessings, relying on the power of the Tathagata and the power of the Dharma realm, what I now visualize is as real as what I visualize.' At this time, the practitioner, in Samadhi, should contemplate offering to all the Tathagatas and their holy assembly. Then, join the palms and form the Vajra-mudra (a hand gesture), visualizing various wonderful flowers arising from the hand seal, universally scattering in the Buddha's assembly as offerings. Recite this Vidyāmantra (wisdom mantra) for empowerment. The mantra is: namaḥ sarva-tathāgatebhyo viśva-mukhebhyaḥ sarvathaṃ udbhaṭe sphara
呬摩(五)加伽那釰(六)莎訶
當以三遍而用加持。隨彼所生善愿皆成。是名等虛空力虛空藏明妃也。是名普觀佛會竟。
複次別觀諸聖。謂如前八葉妙華中。觀一阿(上)字作是思惟。諸法不生本性寂故此真實義。從字而轉成盧舍那。諦觀如來結跏趺坐作三昧相。如閻浮檀微妙金色。素疊被身髮髻垂肩以為頭冠。于圓光內無量佛剎。及諸佛會皆于中現。光明遍照盡眾生界。遇斯光者隨性開曉。如朝日光觸于蓮華皆悉開發。如來三輪遍一切處常住不滅。是故無生a 阿字從心而轉成如來身。若於此中樂觀釋迦牟尼佛者。彼蓮華座想一baḥ 婆(上)字。具一切色起如來身。諦觀佛身猶如紫金。三十二相八十種好。被赤袈裟跏趺而坐。千百億身皆此字轉。依盧舍那本體流出。次於北方華座之上。諦觀saḥ 索字光如素月。轉成觀音大悲聖者。坐白蓮華身相亦同。于天冠中現無量壽自在如來。次於盧遮那南方華座。諦觀嚩(上)字光如碧玉外放焰光。坐華身相亦復如是。次本華東蓮華坐。諦觀暗字光色鮮白。一切如來從此字轉。其北隅華座之上。諦觀我字流光金色。一切佛母從此而轉。身相光明及以衣服一切皆白。本華東南蓮華座上。諦觀迦(上)字白光流佈諸佛豪相。大威德尊從此字轉。身相及華皆
【現代漢語翻譯】 現代漢語譯本： 呬摩（五）加伽那釰（六）莎訶
應當用此咒語加持三次。隨其所生的善愿都能成就。這被稱為等同虛空之力的虛空藏明妃。這被稱為普觀佛會完畢。
再次，分別觀想諸聖。就像之前在八葉妙華中，觀想一個阿（上）字，作這樣的思惟：諸法不生，本性寂靜，這是真實的意義。從這個字轉化成盧舍那（Vairocana，光明遍照）。仔細觀想如來結跏趺坐，呈現三昧之相。如同閻浮檀（Jambudvipa，一種金色）的微妙金色。用素色的布疊蓋身體，髮髻垂在肩上作為頭冠。在圓光內，無量的佛剎（Buddha-kshetra，佛土）以及諸佛的集會都在其中顯現。光明遍照整個眾生界。遇到這光明的人，隨著其根性而開悟。如同早晨的陽光照在蓮花上，都全部開放。如來的身、語、意三輪遍及一切處，常住不滅。因此，無生，阿字從心中轉化成如來身。如果在此中樂觀釋迦牟尼佛（Sakyamuni Buddha，能仁寂默）的話，那麼在蓮花座上觀想一個baḥ 婆（上）字。具足一切色彩，生起如來身。仔細觀想佛身猶如紫金。具有三十二相和八十種好。披著紅色的袈裟，結跏趺坐。千百億化身都從此字轉化而來，依盧舍那的本體流出。其次，在北方華座之上，仔細觀想saḥ 索字，光芒如同素月。轉化成觀音（Avalokiteshvara，觀世音）大悲聖者。坐在白蓮花上，身相也相同。在天冠中顯現無量壽自在如來（Amitayus，無量壽）。其次，在盧舍那南方的華座上，仔細觀想嚩（上）字，光芒如同碧玉，向外放射火焰光芒。坐在蓮花上的身相也同樣如此。其次，在本華的東面蓮華座上，仔細觀想暗字，光色鮮白。一切如來都從此字轉化而來。在其北隅的華座之上，仔細觀想我字，流出金色光芒。一切佛母都從此而轉化。身相光明以及衣服一切都是白色。在本華的東南蓮華座上，仔細觀想迦（上）字，白光流佈，諸佛的毫相。大威德尊（Yamantaka，降閻摩尊）從此字轉化而來。身相和蓮花都
【English Translation】 English version: Hīḥ ma (five) ga ga na ṛ (six) svāhā
One should empower [the object] with this mantra three times. All good wishes arising from it will be fulfilled. This is called the Vidyārājñī (wisdom queen) of Ākāśagarbha (space treasury) with the power equal to space. This is called the completion of the Universal Observation Buddha Assembly.
Furthermore, contemplate each of the holy ones separately. As in the previous wonderful eight-petaled lotus, contemplate the syllable A (above), thinking thus: 'All dharmas are unborn, their intrinsic nature is quiescent; this is the true meaning.' From this syllable transforms into Vairocana (the Illuminator). Contemplate carefully the Tathāgata (thus-gone one) sitting in vajra posture, in the samadhi aspect. Like the subtle gold of Jambudvipa (rose apple continent). A plain cloth is draped over the body, and the hair is draped over the shoulders as a crown. Within the halo, immeasurable Buddha-kshetras (Buddha-fields) and all the Buddha assemblies appear within it. The light shines everywhere throughout the realm of sentient beings. Those who encounter this light awaken according to their nature. Just as the sunlight touches the lotus flowers, they all bloom. The three wheels of the Tathāgata pervade all places, constantly abiding and not ceasing. Therefore, unborn, the syllable A transforms from the heart into the body of the Tathāgata. If one optimistically observes Śākyamuni Buddha (Sage of the Śākyas) within this, then on that lotus seat, imagine the syllable baḥ (above). Possessing all colors, arising as the body of the Tathāgata. Carefully contemplate the Buddha's body as if it were purple gold, with the thirty-two major marks and eighty minor marks. Wearing a red kasaya (robe), sitting in vajra posture. Hundreds of billions of bodies all transform from this syllable, flowing out from the essence of Vairocana. Next, above the lotus seat in the north, carefully contemplate the syllable saḥ, its light like a white moon. Transforming into Avalokiteśvara (the Lord who looks down), the great compassionate holy one. Sitting on a white lotus, the bodily form is also the same. Within the crown appears Amitāyus (limitless life), the自在如來. Next, on the lotus seat south of Vairocana, carefully contemplate the syllable vaḥ (above), its light like jade, emitting flames outwards. The bodily form sitting on the lotus is also like this. Next, on the lotus seat east of the original lotus, carefully contemplate the syllable aṃ, its light and color bright white. All Tathāgatas transform from this syllable. Above the lotus seat in the northeast corner, carefully contemplate the syllable ma, emitting golden light. All Buddha-mothers transform from this. The bodily form, light, and clothing are all white. On the lotus seat southeast of the original lotus, carefully contemplate the syllable ka (above), white light spreading, the ūrṇā (hair between eyebrows) of all Buddhas. Yamāntaka (the destroyer of Yama) transforms from this syllable. The bodily form and lotus are both
悉白色。本華西南槃石之上。諦觀唅字色如黑雲。聖者不動從此字轉。如童子形猛焰外熾。本華西北蓮華座上。諦觀訶(上)字放淺碧光。降三世尊從其字轉。二身色相各如本字熾焰外發。北方所有觀音眷屬。左右侍衛皆從此字起。所謂瞻字。多羅菩薩從此字轉。字光淺白身相亦然。妙衣鮮白歡喜合掌右邊而坐。次此右華諦觀勃哩(二合)字。字光凝白起毗俱胝。身相亦然圓光雜。毗俱胝右諦觀索字字光黃白得大勢至從此字起。身如金色被白衣服次觀音左諦觀破吽(二合)字。字光身相悉亦白色。是故從此字轉于身相。次居其右諦觀唅字色如白光。馬頭聖者從此而轉。有二怒牙現於口角。焰光威赫身相亦然。次觀南方金剛眷屬。左執金剛左右蓮華座上諦觀一吽字。字光亦赤色。一切金剛同此字起。身相亦然光焰外發。右邊聖者。初金剛母。次大刀針。左邊聖者名金剛鎖。與自眷屬瞻仰而住。
複次東方白蓮華上。諦觀摩吽(二合)字放金色光。吉祥童子從此而轉。身如鬱金圓光普照。左右眷屬互相輔翼各依字轉。復于南方蓮華座上。諦觀映(去)字。從此字起名除蓋障。左右眷屬各依字轉而相輔翼。復于北方據寶蓮華諦觀伊(上)字。地藏菩薩從此字轉。身光遍繞如雜寶色。左右眷屬各從字轉而相輔翼。復于西
【現代漢語翻譯】 現代漢語譯本 悉白色（Siddhaikavīra）。在華西南方的槃石（paṇḍaka，石頭）之上。仔細觀察唅（hāṃ）字，顏色如黑雲。聖者不動明王（Acalanātha）從此字轉化而來，如童子之形，猛烈火焰向外燃燒。在華西北方的蓮花座上，仔細觀察訶（ha）字，放出淺碧色的光芒。降三世明王（Trailokya-vijaya）從此字轉化而來，二身色相各自如本字，火焰向外散發。北方所有的觀音（Avalokiteśvara）眷屬，左右侍衛都從此字而起。所謂瞻（cāṃ）字，多羅菩薩（Tārā）從此字轉化而來，字光淺白，身相也是如此。妙衣鮮白，歡喜合掌，在右邊而坐。其次，在此右邊的蓮花上，仔細觀察勃哩（bhrīḥ）字，字光凝白，生起毗俱胝菩薩（Bhṛkuṭī），身相也是如此，圓光雜色。毗俱胝菩薩的右邊，仔細觀察索（saḥ）字，字光黃白，得大勢至菩薩（Mahāsthāmaprāpta）從此字而起，身如金色，被白衣服。其次，觀音的左邊，仔細觀察破吽（phaṭ huṃ）字，字光身相都也是白色。因此從此字轉化于身相。其次，居於其右，仔細觀察唅（hāṃ）字，顏色如白光。馬頭明王（Hayagrīva）從此而轉化，有二怒牙顯現於口角，火焰光芒威赫，身相也是如此。其次，觀察南方金剛（Vajra）眷屬，左手執金剛杵，左右蓮花座上，仔細觀察一吽（hūṃ）字，字光也是赤色。一切金剛都從此字而起，身相也是如此，光焰向外散發。右邊的聖者，最初是金剛母（Vajramātṛ），其次是大刀針（Mahāchurikā），左邊的聖者名為金剛鎖（Vajraśṛṅkhalā），與自己的眷屬瞻仰而住。 再次，東方白蓮花上，仔細觀察摩吽（ma hūṃ）字，放出金色光芒。吉祥童子（Śrīkumāra）從此字轉化而來，身如鬱金，圓光普照。左右眷屬互相輔翼，各自依據字而轉化。再次，在南方蓮花座上，仔細觀察映（āḥ）字。從此字而起，名為除蓋障菩薩（Sarvanivāraṇaviṣkambhin），左右眷屬各自依據字而轉化，互相輔翼。再次，在北方，據寶蓮花，仔細觀察伊（ī）字。地藏菩薩（Kṣitigarbha）從此字轉化而來，身光遍繞，如雜寶色。左右眷屬各自從字而轉化，互相輔翼。再次，在西
【English Translation】 English version Siddhaikavīra. Above the paṇḍaka (stone) in the southwest of the mandala. Carefully contemplate the syllable hāṃ, its color like black clouds. The holy Acalanātha (Immovable One) emanates from this syllable, appearing as a child with fierce flames blazing outwards. On the lotus seat in the northwest of the mandala, carefully contemplate the syllable ha, emitting a light-blue radiance. Trailokya-vijaya (Conqueror of the Three Worlds) emanates from this syllable, the two bodies each with the appearance of their respective syllables, flames radiating outwards. All the attendants of Avalokiteśvara (The Bodhisattva of Compassion) in the north, the left and right guardians, all arise from this syllable. The syllable cāṃ, Tārā (The Savioress) emanates from this syllable, the light of the syllable pale white, and her form likewise. Her exquisite garments are pure white, joyfully holding her palms together, seated on the right side. Next, on the lotus to her right, carefully contemplate the syllable bhrīḥ, the light of the syllable a condensed white, giving rise to Bhṛkuṭī (The Frowning One), her form likewise, with a halo of mixed colors. To the right of Bhṛkuṭī, carefully contemplate the syllable saḥ, the light of the syllable yellowish-white, Mahāsthāmaprāpta (The Bodhisattva of Great Strength) arises from this syllable, his body like gold, clad in white garments. Next, to the left of Avalokiteśvara, carefully contemplate the syllable phaṭ huṃ, the light of the syllable and the form both entirely white. Therefore, from this syllable transforms into the form. Next, residing to his right, carefully contemplate the syllable hāṃ, its color like white light. Hayagrīva (The Horse-Necked One) transforms from this, with two wrathful fangs appearing at the corners of his mouth, the light of the flames awe-inspiring, his form likewise. Next, contemplate the Vajra (Diamond) family in the south, holding a vajra (diamond scepter) in the left hand, on lotus seats to the left and right, carefully contemplate the single syllable hūṃ, the light of the syllable also red. All the Vajras arise from this syllable, their forms likewise, flames radiating outwards. The holy one on the right, first is Vajramātṛ (Diamond Mother), next is Mahāchurikā (Great Knife), the holy one on the left is named Vajraśṛṅkhalā (Diamond Chain), gazing upwards with their retinue. Again, on the white lotus in the east, carefully contemplate the syllable ma hūṃ, emitting golden light. Śrīkumāra (Glorious Youth) emanates from this syllable, his body like saffron, his halo shining universally. The attendants to the left and right mutually assist each other, each transforming according to their respective syllables. Again, on the lotus seat in the south, carefully contemplate the syllable āḥ. From this syllable arises Sarvanivāraṇaviṣkambhin (Remover of All Obstacles), the attendants to the left and right each transforming according to their respective syllables, mutually assisting each other. Again, in the north, seated on a jeweled lotus, carefully contemplate the syllable ī. Kṣitigarbha (Earth Womb) emanates from this syllable, the light of his body encircling all around, like the colors of mixed jewels. The attendants to the left and right each transform from their respective syllables, mutually assisting each other. Again, in the west
方寶蓮華上諦觀伊字。聖者虛空藏從字而起。身如金色被以白衣。眾多眷屬左右輔翼。一一皆以依字而轉。
複次東門觀嚩(上)字。無畏大護生。左右釋梵眾月天眷屬等南門觀[口*(截-隹+韭)]字起金剛無勝。焰魔眷屬等左右而行列。
北門觀跛字。能壞諸怖者身從彼生起。凈居諸天眾持華於左右西門觀索(上)字。最勝降伏者從彼而出身。諸龍及月天左右而常護。
東北系舍尼 東南火神王 西南系㗚底 西北風神王 各持本所標 威嚴護隅角 如是廣大眾 皆從字光轉 佛神力加持 隨愿皆滿足 如上諦觀察 總別令相應 止住三昧中 歡喜而迎請
若欲迎請。先應所備香華燈明。及諸飲食一切供具凝將奉獻。當用不動瞋怒明王。以除其過置身之右。復以明印辟除處所。然後迎請。次下迎請法者。可謂成就至愿圓滿福慧。都十七門勤之。冀修行者無諸錯謬而為頌曰。
擗除迎請法 及示三昧耶 上以遏迦水 奉尊華座法 復擗除護身 轉凡成聖法 被鎧及摧魔 周結大界法 普心恭敬禮 覆上遏迦法 別供養香華 運心普供法 正向及歌贊 愿滿自他法 隨心入唸誦 總別受持法 如是諸次第 智者善應持
【現代漢語翻譯】 現代漢語譯本 在方寶蓮花上諦觀伊（I）字。聖者虛空藏菩薩（Ākāśagarbha，代表無限的智慧和慈悲的菩薩）從此字而生。身如金色，身披白衣，眾多眷屬在左右輔佐。每一個眷屬都依伊字而運轉。
其次，在東門觀嚩（Va）字。這是無畏大護生。左右有釋天（Śakra，佛教中的帝釋天）和梵天（Brahmā，印度教中的創造之神）以及月天等眷屬。在南門觀[口*(截-隹+韭)]字，從中生起金剛無勝。焰魔（Yama，佛教中的閻魔）的眷屬等在左右排列。
在北門觀跛（Pa）字。能摧毀一切怖畏的身從此字生起。凈居諸天眾手持鮮花在左右。在西門觀索（Sa）字。最殊勝的降伏者從此字而出身。諸龍及月天在左右經常守護。
東北方系舍尼（Īśānī，濕婆的配偶，主管東北方） 東南方火神王（Agnideva，印度教的火神） 西南方系㗚底（Nṛti，印度教中掌管西南方的神） 西北方風神王（Vāyu，印度教的風神） 各自持有本所代表的標誌，以威嚴守護著各個角落。 像這樣廣大的大眾，都從伊字的光芒中運轉。 佛的神力加持，隨眾生的願望都能滿足。 如上所述，仔細地觀察，使總體和個別相互相應。 止住在三昧（Samadhi，冥想的最高境界）中，歡喜地迎接。
如果想要迎接，首先應該準備好香、花、燈明，以及各種飲食等一切供品，恭敬地奉獻。應當使用不動明王（Acalanātha，佛教中的不動明王）的忿怒形象，以消除其過失，放置在自身右側。再用明印來辟除場所。然後迎接。接下來是下迎請法，可以說是成就至愿，圓滿福慧。總共有十七個門，要勤奮修行。希望修行者沒有各種錯謬，因此作頌說：
辟除迎請法，以及指示三昧耶（Samaya，誓言）。 首先用遏迦水（Arghya，供養用的水）奉獻尊者的蓮花寶座。 再次辟除和護身，將凡夫轉變成聖人。 披上鎧甲和摧伏魔軍，周遍結成大界。 以普遍的心恭敬地禮拜，再次獻上遏迦水。 分別供養香和花，運用心意普遍供養。 端正方向和歌頌讚美，願望圓滿自利利他。 隨心進入唸誦，總體和個別地受持。 像這樣的各種次第，智者應當好好地奉持。
【English Translation】 English version Meditate attentively on the syllable 'I' (伊) on the lotus of jewels. The holy Ākāśagarbha (虛空藏菩薩, Bodhisattva representing boundless wisdom and compassion) arises from this syllable. His body is golden, adorned with white robes, and surrounded by numerous attendants on both sides. Each of them revolves around the syllable 'I'.
Next, at the eastern gate, contemplate the syllable 'Va' (嚩). This is the fearless great protector of life. On the left and right are Śakra (釋天, the Buddhist Indra), Brahmā (梵天, the Hindu god of creation), and the retinue of the Moon Deva. At the southern gate, contemplate the syllable '[口*(截-隹+韭)]', from which arises Vajra-nirjita (金剛無勝). The retinue of Yama (焰魔, the Buddhist Yama) and others are arranged on the left and right.
At the northern gate, contemplate the syllable 'Pa' (跛). The body that can destroy all fears arises from this syllable. The pure abode deities hold flowers on the left and right. At the western gate, contemplate the syllable 'Sa' (索). The most victorious subduer arises from this syllable. The Nāgas (諸龍) and the Moon Deva constantly protect on the left and right.
In the northeast is Īśānī (舍尼, the consort of Shiva, presiding over the northeast), in the southeast is Agni (火神王, the Hindu god of fire). In the southwest is Nṛti (㗚底, the Hindu deity presiding over the southwest), in the northwest is Vāyu (風神王, the Hindu god of wind). Each holds their respective emblems, guarding the corners with majesty. Such a vast assembly all revolves from the light of the syllable 'I'. Through the power of the Buddha's divine blessing, all wishes are fulfilled. As described above, observe attentively, making the general and the specific correspond. Abide in Samadhi (三昧, the highest state of meditation), and joyfully welcome.
If you wish to welcome, you should first prepare incense, flowers, lamps, and all kinds of food and other offerings, and respectfully dedicate them. You should use the wrathful form of Acalanātha (不動明王, the Immovable Wisdom King) to remove faults, placing it on your right side. Then, use the Mudrā (明印) to purify the place. Then welcome. Next is the method of inviting, which can be said to accomplish the ultimate vow, fulfilling merit and wisdom. There are a total of seventeen gates, which should be diligently practiced. Hoping that practitioners will not have any mistakes, a verse is composed:
The method of purification and invitation, and the indication of Samaya (三昧耶, vows). First, offer Arghya water (遏迦水, water for offering) to the lotus throne of the honored one. Again, purify and protect the body, transforming the ordinary into the holy. Don the armor and subdue the demons, completely establishing the great boundary. With a universal mind, respectfully prostrate, and again offer Arghya water. Separately offer incense and flowers, and universally offer with the mind. Correct the direction and sing praises, fulfilling the wishes of oneself and others. Enter into recitation according to the mind, and uphold generally and specifically. Such are the various steps, which the wise should carefully maintain.
初擗除迎請者。所謂先擗除后迎請。其擗除者。用不動刀印誦此明曰。
娜么三曼多嚩日啰(二合)𠻲戰拏摩訶盧灑拏(上)(一)馺普(二合)吒也(二)吽怛啰(二合)吒(三)哻滿(四)
以此明印觸諸供物。及左右迴轉。是名辟除結護。或用降三世明印以為結護。如后當說取彼而用。
複次以明印而請本尊。應隨一一佛菩薩本明印法。若不能別結本印明者。應都結此請一切諸佛菩薩法。其印相者。以二手十指向內相叉作金剛縛。豎右頭指由如鉤形。舒屈來去名金剛鉤請。誦此明曰。
娜么三曼多勃馱𡅧(一)咉(二去)薩㗚縛(三)怛羅缽啰(二合)底喝多(四)怛他蘗當呴勢(五)冒地遮哩也(二合)(六)跛哩布啰迦(七)莎訶
此明鉤印誦明七遍。請一切佛及諸菩薩。十地菩薩及難調伏者諸惡鬼神。皆以此印而追攝之一。
第二三昧示尊法。謂諸尊至已。結前所說三昧耶印誦此明曰。
娜么三曼多勃馱𡅧(一)阿(上)三謎(二)底哩(二合)三謎三么(三)曳莎訶
如是正等示三昧耶。能普遍滿有情之愿。能令本尊歡喜施安。奉持法者速滿悉地。
複次上以遏迦法者。以明如法加持。凈妙香水至奉上。浴于本尊及余諸佛一切菩薩。用
【現代漢語翻譯】 現代漢語譯本 初次進行擗除（pì chú，驅除）迎請時，所謂先擗除后迎請。關於擗除，使用不動明王的刀印，誦唸以下真言： 『娜么三曼多嚩日啰(二合)𠻲戰拏摩訶盧灑拏(上)(一)馺普(二合)吒也(二)吽怛啰(二合)吒(三)哻滿(四)』 用這個真言和手印觸碰各種供品，並左右迴轉，這稱為辟除結護。或者使用降三世明王的真言和手印作為結護，如後面將要講述的，取用它。 其次，用真言和手印來迎請本尊（běn zūn，主要供奉的神祇）。應該遵循每一尊佛菩薩的本有真言和手印法。如果不能分別結本印和誦本真言，那麼應該統一結這個迎請一切諸佛菩薩的手印。這個手印的相狀是：用兩手十指向內交叉，作成金剛縛（jīng gāng fù，一種手印），豎起右手的食指，形狀如同鉤子，舒張屈曲來回移動，稱為金剛鉤請。誦唸以下真言： 『娜么三曼多勃馱𡅧(一)咉(二去)薩㗚縛(三)怛羅缽啰(二合)底喝多(四)怛他蘗當呴勢(五)冒地遮哩也(二合)(六)跛哩布啰迦(七)莎訶』 這個金剛鉤印誦唸真言七遍，可以迎請一切佛和諸位菩薩，十地菩薩以及難以調伏的各種惡鬼神，都可以用這個手印來追攝他們。 第二，三昧耶（sān mèi yé，誓約）示尊法。意思是諸尊到來之後，結前面所說的三昧耶印，誦唸以下真言： 『娜么三曼多勃馱𡅧(一)阿(上)三謎(二)底哩(二合)三謎三么(三)曳莎訶』 這樣如實地示現三昧耶，能夠普遍滿足有情眾生的願望，能夠讓本尊歡喜並施予安樂，奉持此法的人能夠迅速圓滿成就。 再次，以上面的遏迦（è jiā，供水）法為例，用真言如法加持，將清凈美妙的香水奉上，沐浴本尊以及其餘諸佛一切菩薩。用
【English Translation】 English version Initially, when performing the 'Pichu' (expulsion) and welcoming ritual, it's about expelling first, then welcoming. For the expulsion, use the immovable wisdom king's sword mudra, reciting this mantra: 'Namaḥ samanta-vajrāṇāṃ caṇḍa mahāroṣaṇa sphoṭaya hūṃ traṭ hāṃ māṃ' Touch all offerings with this mantra and mudra, rotating left and right. This is called 'Pichu' (expulsion) and protection. Alternatively, use the mantra and mudra of Trailokyavijaya as protection, as will be described later, taking and using it. Next, use mantras and mudras to invite the principal deity (Iṣṭa-deva). One should follow the original mantra and mudra methods of each Buddha and Bodhisattva. If one cannot separately form the original mudra and recite the original mantra, then one should uniformly form this mudra to invite all Buddhas and Bodhisattvas. The appearance of this mudra is: with both hands, cross the ten fingers inward to form a vajra bond (vajra-bandha), erect the right index finger, shaped like a hook, extending and contracting back and forth, called the vajra hook invitation. Recite this mantra: 'Namaḥ samanta-buddhānāṃ āḥ āḥ sarva-trapratihata tathāgataṅkuśe bodhicaryā paripūraka svāhā' Reciting this vajra hook mudra and mantra seven times can invite all Buddhas and Bodhisattvas, the Bodhisattvas of the ten bhūmis, and all kinds of evil ghosts and spirits that are difficult to subdue. All can be captured and subdued with this mudra. Second, the Samaya (vow) showing the honored dharma. This means that after the deities have arrived, form the Samaya mudra mentioned earlier, reciting this mantra: 'Namaḥ samanta-buddhānāṃ āḥ samaye trisamaye svāhā' Thus, truly showing the Samaya, it can universally fulfill the wishes of sentient beings, can make the principal deity happy and bestow peace, and those who uphold this dharma can quickly fulfill their siddhis (accomplishments). Again, taking the Arghya (water offering) method above as an example, use the mantra to bless it according to the Dharma, offering pure and wonderful fragrant water to bathe the principal deity and all other Buddhas and Bodhisattvas. Use
不動印如遏迦器。誦以此明二十五遍明曰。
娜么三漫多勃馱𡅧(一)咖咖那(二)三磨(引)三磨娑婆訶
複次奉尊華座法者。謂世尊所坐大蓮華臺密印加持。先以奉獻次第。如法安布諸座。其印相者。先以二手虛心合掌如合蓮華。頭中名指散令開敷。如欲開華如鈴鐸形。二大小指兩兩相合以為華臺。先置佛座次及餘座。一一誦明而用加持。華座明曰。
娜么三曼多勃馱𡅧(一)咉(去引)
複次擗除護身者。復當以無動明印辟除其處。前刀印是。明曰。
娜么三曼多嚩日啰(二合)𠻲(一)戰拏摩訶露灑拏(上)馺普(二合)吒也(二)吽怛啰(二合)迦(三)𣵡滿
此以明印左辟右結。復加自身一切支分。有諸難調惡鬼神等。同見是處有金剛焰。焚燒一切作障礙者。
複次轉凡成聖法。爾時智者當想自身全成鑁字。轉嚩字成執金剛。復以其字遍佈支分。布字明曰。
娜么三曼多勃馱𡅧(一)鑁
深觀此字遠離諸相無有言說。是即以得金剛之體不可壞身。
復以妙印加持是身。先以二手向內相交成金剛縛。抽二中指豎頭相合成金剛針。起二頭指于中指背。遠而令曲成三股杵。二大小指各豎合成五股杵。心前置之誦此明曰。
娜么三曼多嚩日
【現代漢語翻譯】 現代漢語譯本 不動印如遏迦器（Acala Mudra resembling an Arghya vessel）。誦持此明咒二十五遍，明咒如下： 娜么三漫多勃馱喃（Namas samanta buddhanam） 咖咖那（kakana） 三磨（引）（samaya） 三磨娑婆訶（samaya svaha） 其次是奉獻華座之法。指的是對世尊所坐的大蓮華臺進行密印加持。首先按照奉獻的次第，如法地安置各個座位。其印相是：先用雙手虛心合掌，如同合攏的蓮花。兩手中指分開並使其展開，如同要開放的蓮花，形狀如鈴鐸。兩個小指兩兩相合，作為蓮花臺。先安置佛座，然後是其餘的座位。對每一個座位都誦持明咒並用以加持。華座明咒如下： 娜么三曼多勃馱喃（Namas samanta buddhanam） 咉（vam，去聲引） 其次是辟除護身之法。應當再次以不動明王的印來辟除該處。就是之前的刀印。明咒如下： 娜么三曼多嚩日啰喃（Namas samanta vajranam） 𠻲（hrih） 戰拏摩訶露灑拏（上）（chanda maharosana） 馺普（二合）（spho） 吒也（taya） 吽怛啰（二合）（hum tra） 迦（ka） 𣵡滿（mam） 以此明咒，左邊辟除，右邊結界。再次加持自身的一切支分。如果有難以調伏的惡鬼神等，看到此處有金剛火焰，焚燒一切製造障礙者。 其次是轉凡成聖之法。這時，智者應當觀想自身完全變成鑁（vam）字。轉嚩（va）字成為執金剛。再次用這個字遍佈全身的各個部分。布字明咒如下： 娜么三曼多勃馱喃（Namas samanta buddhanam） 鑁（vam） 深刻地觀想這個字，遠離諸相，沒有言說。這就是得到了金剛之體，不可破壞之身。 再次用妙印加持這個身體。先用雙手向內交叉，結成金剛縛。抽出兩個中指，豎起指頭相合，成為金剛針。豎起兩個食指，在兩個中指的背部，遠遠地彎曲，成為三股杵。兩個小指各自豎起相合，成為五股杵。將此印置於心前，誦持此明咒：
【English Translation】 English version The Acala Mudra resembling an Arghya vessel. Recite this mantra twenty-five times. The mantra is: Namas samanta buddhanam kakana samaya samaya svaha Next is the method of offering the lotus seat. This refers to the empowerment of the great lotus platform on which the World Honored One sits, with a secret mudra. First, according to the order of offering, arrange all the seats according to the Dharma. The mudra is as follows: First, with both hands, bring the palms together with a hollow center, as if forming a closed lotus flower. Spread and open the middle fingers of both hands, as if the lotus is about to bloom, resembling the shape of a bell. Join the two little fingers together to form the lotus platform. First place the Buddha's seat, then the remaining seats. Recite the mantra for each seat and use it for empowerment. The lotus seat mantra is: Namas samanta buddhanam vam Next is the method of repelling and protecting the body. One should again use the Acala Vidyaraja's mudra to repel from that place. This is the previous sword mudra. The mantra is: Namas samanta vajranam hrih chanda maharosana spho taya hum tra ka mam With this mantra, repel on the left and create a boundary on the right. Again, empower all parts of one's body. If there are difficult-to-tame evil spirits, etc., seeing the Vajra flames in this place, they will burn all those who create obstacles. Next is the method of transforming from ordinary to holy. At this time, the wise one should visualize their entire body transforming into the syllable vam. Transform the syllable va into Vajrapani. Again, use this syllable to pervade all parts of the body. The mantra for spreading the syllable is: Namas samanta buddhanam vam Deeply contemplate this syllable, which is far from all forms and beyond words. This is obtaining the Vajra body, an indestructible body. Again, empower this body with a wonderful mudra. First, cross both hands inward to form the Vajra bond. Extend the two middle fingers, raise and join their tips to form a Vajra needle. Raise the two index fingers, bend them far back over the backs of the middle fingers, forming a trident. Raise and join the two little fingers to form a five-pronged vajra. Place this mudra in front of the heart and recite this mantra:
羅(二合)赦(一)唵(二)戰拏么訶露灑拏(上)(三)吽
或以左手作金剛拳。以印印身名聖者加持法。
複次被金剛鎧者當以明印印身支分各以二手作金剛拳舉印從頂徐下至足想為被鎧或作前說著甲之印誦其明曰。
娜么三曼多嚩日羅(二合)赦(一)嚩日羅(二合)迦伐遮(二)吽(三)
是名被甲法。作此法已。便以佉字想置自頂思惟此字猶若虛空深廣無邊際。諸法深廣亦復如是。布字明曰。
娜么三曼多勃馱難(一)欠(帶佉吽)
複次摧散魔軍者。諸有噁心極猛利者。明印相應摧伏辟除。共印相者。右手為拳直申頭指。與大指相附。舉其印手置於額上。以印週迴右轉揮之。爾時此處起于猛焰。誦此明曰。
娜么三曼多勃馱難(一)摩訶嚩羅襪底(二)捺舍嚩羅(三)帝槁捺婆(二合)味(四)摩訶昧底哩也(二合)(五)拔庾(二合)捺蘗(二合)帝莎訶
才結明印無量魔軍。及彼眷屬欲為障者。退散馳走不敢正視。
複次周結大界者。以降三世秘密明印結于大界。名難忍大護。印者先以二手如常合掌。屈二頭指及二小指。令背相著入于掌中。豎二大指押頭指側。豎二中指合頭相著。名指𢷡間相去半寸。以印當心誦明一遍。週轉三匝誦此明曰
【現代漢語翻譯】 現代漢語譯本： 羅(二合)赦(一)唵(二)戰拏么訶露灑拏(上)(三)吽
或者用左手結金剛拳。用此印印身，名為聖者加持法。
再次，要穿金剛鎧甲的人，應當用明咒和手印印在身體的各個部位，用雙手結金剛拳，舉起手印從頭頂慢慢向下到腳，觀想如同穿上鎧甲。或者做前面所說的著甲之印，誦唸其明咒：
娜么三曼多嚩日羅(二合)赦(一)嚩日羅(二合)迦伐遮(二)吽(三)
這叫做被甲法。做了這個法之後，就用『佉』字觀想放置在自己的頭頂，思維這個字就像虛空一樣深廣無邊際，一切法的深廣也是如此。布字明咒說：
娜么三曼多勃馱難(一)欠(帶佉吽)
再次，摧散魔軍的方法是：對於那些心懷惡意、極其兇猛的人，用明咒和手印相應來摧伏和辟除。共同的手印是：右手握拳，伸直食指，與大拇指相靠。舉起手印放在額頭上，用手印向右旋轉揮動。這時，此處會燃起猛烈的火焰。誦唸這個明咒：
娜么三曼多勃馱難(一)摩訶嚩羅襪底(二)捺舍嚩羅(三)帝槁捺婆(二合)味(四)摩訶昧底哩也(二合)(五)拔庾(二合)捺蘗(二合)帝莎訶
才結成明咒手印，無量的魔軍以及他們的眷屬想要製造障礙，都會退散逃走，不敢正視。
再次，周遍結大界的方法是：用降三世（Trailokyavijaya）的秘密明咒和手印結成大界，名為難忍大護。手印是：先用雙手如常合掌，彎曲兩個食指和兩個小指，使它們的背部互相靠著放入掌中。豎起兩個大拇指，按在食指的側面。豎起兩個中指，使指尖互相接觸，手指之間相距半寸。用手印放在心前，誦唸明咒一遍，然後向四周旋轉三圈，誦唸這個明咒：
【English Translation】 English version: Ro(two combined) sha(one) om(two) zhan na mo he lu sha na(above)(three) hum.
Or make the vajra fist with the left hand. Use this mudra to bless the body, called the blessing method of the Holy One.
Furthermore, those who are to wear the Vajra armor should use the mantra and mudra to mark each part of the body. Make the Vajra fist with both hands, raise the mudra from the top of the head slowly down to the feet, visualizing as if wearing armor. Or make the aforementioned armor-wearing mudra, reciting its mantra:
Nama samanta vajra(two combined) sha(one) vajra(two combined) kavacha(two) hum(three).
This is called the armor-wearing method. After performing this method, visualize placing the syllable 'kha' on the top of your head, contemplating that this syllable is as deep and vast as space, boundless. The depth and vastness of all dharmas are also like this. The mantra for spreading the syllable says:
Nama samanta buddhanam(one) kham(with kha hum).
Furthermore, the method of scattering the demon army is: for those who harbor evil intentions and are extremely fierce, use the mantra and mudra in correspondence to subdue and dispel them. The common mudra is: make a fist with the right hand, straighten the index finger, and touch it to the thumb. Raise the mudra and place it on the forehead, rotate and wave the mudra to the right. At this time, fierce flames will arise here. Recite this mantra:
Nama samanta buddhanam(one) maha vara vartti(two) dasha vara(three) ti kao nadbhava(two combined) vi(four) maha maitreya(two combined)(five) bahu(two combined) nadgar(two combined) ti svaha.
As soon as the mantra mudra is formed, countless demon armies and their retinues who want to create obstacles will retreat and flee, not daring to look directly.
Furthermore, the method of completely establishing the great boundary is: use the secret mantra and mudra of Trailokyavijaya (降三世) to establish the great boundary, called the unbearable great protection. The mudra is: first, join both hands in prayer as usual, bend the two index fingers and two little fingers, so that their backs touch each other and place them in the palms. Raise the two thumbs and press them on the sides of the index fingers. Raise the two middle fingers, so that the fingertips touch each other, with a distance of half an inch between the fingers. Place the mudra in front of the heart, recite the mantra once, and then rotate it three times around, reciting this mantra:
。
娜么三曼多勃馱難(一)三曼多(引)拏蘗帝(二)畔舵斯滿(去三)摩訶三昧耶(四)你㗚𠶈(二合)帝(五)馱摩(二合)啰拏阿缽羅(二合)底喝帝(六)達迦達迦(七)遮羅遮羅(八)畔舵畔舵(九)捺舍苫(十)薩縛多他蘗多(引)(十一)弩吽(引)帝(十二)缽羅嚩羅(十三)達㗚摩(二合)臘馱微社曳(十四)薄伽嚩底(十五)微呴哩微呴禮(十六)𡅏嚕補哩(十七)微呴禮(十八)莎訶
若欲略誦應至七遍明曰。
娜么三曼多勃馱難(一)禮嚕補哩(二)微呴禮莎訶
如是二明隨誦一明即成結界。此明印力十方三界悉能豎護。故名三世普降護尊。
或用無動明印結護方界及以護身。辨一切事亦得無難。不動明曰。
娜么三曼多嚩日啰(二合)𧹞(一)唅
用前刀印即成結護。
複次觀想聖會普心作禮。三誦此明曰。
唵娜么薩㗚嚩(二合)怛他蘗多(引)(一)迦也嚩訖質(二合)多䊩娜難(二)迦路弭(三)
複次覆上遏迦者。以不動印持遏迦器。奉獻本尊及余聖眾。持遏迦明曰。
娜么三曼多嚩日羅(二合)𠻲(一)哏(如上)
複誦明三遍上以遏迦。遏迦明曰。
娜么三曼多勃馱難(一)咖咖娜三摩
三摩莎訶
複次別供香華者。謂前擬奉獻香華飲食。一一用前無動明印。加持香水遍灑其上。能令光澤。複用其印一一觸之。無動明印如上已說。
復于其上想布囕字布字明曰。
娜么三曼多勃馱難(一)囕
複誦自持本尊之明。稱名持獻余尊亦然。
奉涂香明曰。
娜么三曼多勃馱難(一)唵(二)微戍舵(三)健竇捺婆嚩(四)莎訶
奉華明曰。
娜么三曼多勃馱難(一)摩訶昧底哩也(二合)拔庾(二合)捺蘗(二合)帝(四)莎訶
奉燒香明曰。
娜么三曼多勃馱難(一)唵達㗚摩(二合)馱埵褥蘗帝莎訶
奉燈明曰。
娜么三曼多勃馱難(一)唵怛他蘗多(二)㗚支(二合)馺頗(二合)啰拏(上)嚩婆(引)薩娜[口*伽]伽揉舵(平引)哩也(二合)莎訶
奉食明曰。
娜么三曼多勃馱難(一)唵阿啰啰迦啰啰(二)沬鄰捺泥(三)摩訶(引)沬履(四)莎訶(當誦三遍)
複次運心普供者。以二手相叉。虛心合掌端坐思惟一切佛剎諸佛菩薩。福力所生幢幡綺蓋。樓閣寶樹香雲華臺。清凈嚴麗天仙歌詠。珠瓔連帶光明遍照。滿虛空中勝妙莊嚴。供養諸佛及諸菩薩。誦此明妃曰。
娜么薩㗚嚩(二
【現代漢語翻譯】 現代漢語譯本 三摩莎訶 (Samayasādhu)
再次，關於特別供養香和花的方法。首先設想奉獻香、花和飲食，然後分別使用之前的無動明王印（Acalanātha-mudrā）。用加持過的香水遍灑其上，能使它們光澤鮮亮。再次用那個手印一一觸碰它們。無動明王印如前所述。
然後在它們上面觀想布上囕 (rāṃ) 字。布字真言如下：
娜么三曼多勃馱難 (namaḥ samanta buddhānāṃ)（一）囕 (rāṃ)
再次誦持自己本尊的真言，稱念其名並獻供。其餘諸尊也同樣如此。
奉獻涂香的真言如下：
娜么三曼多勃馱難 (namaḥ samanta buddhānāṃ)（一）唵 (oṃ)（二）微戍舵 (viśuddha)（三）健竇捺婆嚩 (gandha udbhave)（四）莎訶 (svāhā)
奉獻花的真言如下：
娜么三曼多勃馱難 (namaḥ samanta buddhānāṃ)（一）摩訶昧底哩也 (mahāmaitrī)（二合）拔庾 (vāyu)（二合）捺蘗 (nirgata)（二合）帝 (te)（四）莎訶 (svāhā)
奉獻燒香的真言如下：
娜么三曼多勃馱難 (namaḥ samanta buddhānāṃ)（一）唵 (oṃ) 達㗚摩 (dharma)（二合）馱埵褥蘗帝 (dhātu udbhave) 莎訶 (svāhā)
奉獻燈的真言如下：
娜么三曼多勃馱難 (namaḥ samanta buddhānāṃ)（一）唵 (oṃ) 怛他蘗多 (tathāgata)（二）㗚支 (arci)（二合）馺頗 (sphara)（二合）拏 (ṇa)（上）嚩婆 (vā)（引）薩娜 (sanā) [口*伽]伽揉舵 (gagana dyote)（平引）哩也 (riye)（二合）莎訶 (svāhā)
奉獻食物的真言如下：
娜么三曼多勃馱難 (namaḥ samanta buddhānāṃ)（一）唵 (oṃ) 阿啰啰迦啰啰 (arala karala)（二）沬鄰捺泥 (malaṃdane)（三）摩訶 (mahā)（引）沬履 (male)（四）莎訶 (svāhā)（應當誦三遍）
再次，關於用心普供的方法。以雙手相叉，虛心合掌，端坐思惟一切佛剎的諸佛菩薩，以及福力所生的幢幡綺蓋、樓閣寶樹、香雲華臺，清凈嚴麗，天仙歌詠，珠瓔連帶，光明遍照，充滿虛空的殊勝美妙莊嚴，用以供養諸佛及諸菩薩。誦此明妃曰：
娜么薩㗚嚩 (namaḥ sarva)（二
【English Translation】 English version Samayasādhu
Furthermore, regarding the special offering of incense and flowers: First, contemplate offering incense, flowers, and food. Then, individually use the Acalanātha-mudrā (immovable wisdom king hand seal) previously mentioned. Sprinkle blessed fragrant water all over them, which will make them bright and lustrous. Then, touch each of them with that mudrā. The Acalanātha-mudrā has been described above.
Then, visualize the syllable rāṃ on top of them. The mantra for placing the syllable is:
namaḥ samanta buddhānāṃ (obeisance to all Buddhas) (1) rāṃ
Again, recite the mantra of your own principal deity, and offer by reciting its name. The same applies to other deities.
The mantra for offering scented water is:
namaḥ samanta buddhānāṃ (obeisance to all Buddhas) (1) oṃ (2) viśuddha (3) gandha udbhave (4) svāhā
The mantra for offering flowers is:
namaḥ samanta buddhānāṃ (obeisance to all Buddhas) (1) mahāmaitrī (great loving-kindness) (2) vāyu (wind) (3) nirgata (gone forth) (4) te (to you) svāhā
The mantra for offering burning incense is:
namaḥ samanta buddhānāṃ (obeisance to all Buddhas) (1) oṃ dharma dhātu udbhave svāhā
The mantra for offering light is:
namaḥ samanta buddhānāṃ (obeisance to all Buddhas) (1) oṃ tathāgata (thus-gone one) (2) arci sphara ṇa vā sanā gagana dyote riye svāhā
The mantra for offering food is:
namaḥ samanta buddhānāṃ (obeisance to all Buddhas) (1) oṃ arala karala (2) malaṃdane (3) mahā male (4) svāhā (This should be recited three times)
Furthermore, regarding the universal offering through mental visualization: With hands crossed, palms joined with an empty mind, sit upright and contemplate all the Buddhas and Bodhisattvas in all Buddha-lands, as well as the banners, canopies, pavilions, jeweled trees, fragrant clouds, and flower platforms produced by the power of merit, pure and beautifully adorned, celestial beings singing, pearl necklaces and belts, light shining everywhere, filling the empty space with supreme and wonderful adornments, to offer to all Buddhas and Bodhisattvas. Recite this vidyā:
namaḥ sarva (obeisance to all) (2
合)怛他蘗帝鼻庾(二合)(一)微濕嚩(二合)目契婢也(二合)(二)薩㗚嚩(二合)他欠(三合)榅捺蘗(二合)帝馺頗(二合)羅呬摩(四)[口伽][口伽]娜劍(五)莎訶
唸誦三遍思惟供養皆悉充滿。有所愿者速令成就。復作是念我所思惟如是供養。依于如來諸菩薩眾廣大海會之所生。起諸佛菩薩神力加持。以我福力依如來力。等如法界所獻充足。
複次正向者當作是念。我所修集一切功德皆悉迴向。至求成就專注相應。除滅身中一切罪障。為利有情祈無上愿。莫念時處不慮吉兇不依儀式。但能正修及正迴向。運心供養亦速成就。若求成就世間小福。雖復專勤依於法式修持外相。唯小成就。若修正行。先於一月調伏身心。心中唸誦令心澄凈。于第二月然于儀式作大悉地。
如前修供養 欲求悉地者 當誦金剛贊 供養佛菩薩 是依瑜伽經 從佛口所生 令諸佛歡喜 當得速成就
金剛贊曰。
複次愿滿自他者。爾時行者于聖會前。作是念言。
我今歸命大海眾 愿速滿我悉地心 悲愍一切苦眾生 是故慇勤求悉地 一切眾生溺諸趣 愿欲分形遍入中 隨彼應現多種身 方便利樂令解脫 以我莊嚴功德力 微妙法界難思力 一
【現代漢語翻譯】 現代漢語譯本 合)怛他蘗帝鼻庾(二合)(Tathāgatebhyah，對如來們的敬語)(一)微濕嚩(二合)目契婢也(二合)(Viśvamukhebhyah，對一切面孔的敬語)(二)薩㗚嚩(二合)他欠(三合)榅捺蘗(二合)帝馺頗(二合)羅呬摩(四)[口伽][口伽]娜劍(五)莎訶(Svāhā，成就)。
唸誦三遍，思惟供養，皆悉充滿。有所愿者，速令成就。復作是念：我所思惟如是供養，依于如來諸菩薩眾廣大海會之所生起，諸佛菩薩神力加持，以我福力，依如來力，等如法界所獻充足。
複次，正向者當作是念：我所修集一切功德，皆悉迴向，至求成就，專注相應，除滅身中一切罪障，為利有情，祈無上愿。莫念時處，不慮吉兇，不依儀式，但能正修及正迴向，運心供養，亦速成就。若求成就世間小福，雖復專勤，依於法式，修持外相，唯小成就。若修正行，先於一月調伏身心，心中唸誦，令心澄凈，于第二月然于儀式，作大悉地(siddhi，成就)。
如前修供養，欲求悉地者，當誦金剛贊，供養佛菩薩，是依瑜伽經，從佛口所生，令諸佛歡喜，當得速成就。
金剛贊曰。
複次，愿滿自他者，爾時行者于聖會前，作是念言：
我今歸命大海眾，愿速滿我悉地心，悲愍一切苦眾生，是故慇勤求悉地，一切眾生溺諸趣，愿欲分形遍入中，隨彼應現多種身，方便利樂令解脫，以我莊嚴功德力，微妙法界難思力，一
【English Translation】 English version 合)Tathāgatebhyah (Dative plural of Tathāgata, Homage to the Tathāgatas)(一) Viśvamukhebhyah (Dative plural of Viśvamukha, Homage to all faces)(二) Sarvathā kham unnadgate sphara hima (四) [口伽][口伽]娜劍(五) Svāhā (May it be well).
Recite three times, contemplating the offerings, and all will be fulfilled. Those who have wishes will quickly have them fulfilled. Furthermore, contemplate thus: 'The offerings I contemplate are born from the vast assembly of Buddhas and Bodhisattvas, relying on the divine power and blessings of all Buddhas and Bodhisattvas. With my merit and the power of the Tathāgatas, the offerings are equal to the Dharma realm and are sufficient.'
Furthermore, the one who is rightly oriented should contemplate thus: 'All the merits I have accumulated, I dedicate entirely towards seeking accomplishment, focusing and corresponding, eliminating all sins and obstacles in my body, for the benefit of sentient beings, praying for the unsurpassed vow. Do not be mindful of time and place, do not worry about auspiciousness or inauspiciousness, do not rely on rituals, but only be able to cultivate correctly and dedicate correctly, and offering with your mind will also quickly lead to accomplishment. If you seek to accomplish small worldly blessings, even if you are diligent and rely on the Dharma and cultivate external appearances, you will only achieve small accomplishments. If you wish to correct your practice, first subdue your body and mind for one month, recite mantras in your heart to purify your mind, and in the second month, perform the rituals to achieve great siddhi (accomplishment).'
As before, make offerings. Those who desire siddhi should recite the Vajra Praise, offering to the Buddhas and Bodhisattvas. This is based on the Yoga Sutra, born from the mouth of the Buddha, causing all Buddhas to rejoice, and you will quickly attain accomplishment.
The Vajra Praise says:
Furthermore, for those who wish to fulfill themselves and others, at that time, the practitioner, in front of the holy assembly, should contemplate thus:
'I now take refuge in the great ocean of beings, may you quickly fulfill my heart of siddhi, have compassion for all suffering beings, therefore I diligently seek siddhi, all beings are drowning in the various realms, I wish to divide my form and enter into them, according to their needs, manifesting various bodies, skillfully benefiting and liberating them, with the power of my adornment and merit, the inconceivable power of the subtle Dharma realm, one.'
切如來常住力 一切眾生善根力 自他福慧普莊嚴 無盡財法皆圓備
作是愿已叉手合掌。誦虛空藏明妃三遍而用加持明曰。
娜么薩㗚嚩(二合)怛他蘗帝鼻庾(二合)(一)微濕嚩(二合)目契婢也(二合)(二)蘗㗚嚩(二合)他㐸(三)屋捺蘗(二合)帝(四)馺頗(二合)羅呬摩(五)[口伽][口伽]娜劍莎訶(六)
此明印力速能滿足一切上愿。興決定意勿起疑慮生誹謗心。一切如來所共宣說。是故應當至心諦信。
複次隨心入唸誦總別受持法者。爾時行者於三昧中。運心敬禮一切諸佛及菩薩眾。端坐思惟入四禪門令心喜樂。初于現前觀本尊相。次觀明印。次想自身同於本尊。次觀自心猶如滿月是名為四。即於心月圓明之中。諦觀明字令其了了。次第分明持念數記。隨於時分遍數充足。乃至相現隨意成就。此中四種。若觀自身同於本尊而唸誦者。能令少功速得悉地福慧滿足。云何作觀所謂于本明中。一字心明先置自心。從字而轉作本尊形。此有二種謂佛菩薩。如上說謂盧舍那釋迦牟尼。
複次舉類者如文殊。欲令自身同於彼者。當以滿字入菩薩之心。置字明曰。
娜么三曼多勃馱𡅧(一)滿
即從此字轉成文殊色如鬱金。首有五髻跏趺而坐。以
【現代漢語翻譯】 現代漢語譯本： 愿一切如來的常住力，一切眾生的善根力， 自身與他人的福德智慧普遍莊嚴，無盡的財物和佛法都圓滿具備。
發此愿后，叉手合掌，誦虛空藏菩薩明妃咒三遍，用以加持，咒語是：
娜么薩㗚嚩（二合）怛他蘗帝鼻庾（二合）（一）微濕嚩（二合）目契婢也（二合）（二）蘗㗚嚩（二合）他㐸（三）屋捺蘗（二合）帝（四）馺頗（二合）羅呬摩（五）[口伽][口伽]娜劍莎訶（六）
此咒印的力量能夠迅速滿足一切殊勝的願望。要堅定信念，不要產生懷疑和誹謗之心。這是所有如來共同宣說的，所以應當至誠相信。
再者，隨心意進入唸誦總持和分別受持的方法。這時，修行者在三昧（Samadhi）中，用心恭敬禮拜一切諸佛以及菩薩眾。端正坐好，思惟進入四禪定，使內心充滿喜悅。首先在眼前觀想本尊（Ishtadevata）的形象，其次觀想明咒印，再次觀想自身與本尊相同，最後觀想自己的心猶如一輪滿月，這被稱為四種觀想。就在心月圓明之中，仔細觀察明咒的字，使其清晰明瞭。按次第分明地持念，數記念誦的次數，隨著時間推移，唸誦的遍數充足，乃至出現相應的徵兆，隨意成就。這四種觀想中，如果觀想自身與本尊相同而唸誦，能夠使付出較少的努力，迅速獲得成就（Siddhi），福德智慧圓滿具足。如何進行觀想呢？就是在本尊的明咒中，先將一個字的心咒置於自己的心中，從這個字開始轉變，化作本尊的形象。這有兩種情況，即佛和菩薩。如上文所說，比如盧舍那佛（Locana Buddha）、釋迦牟尼佛（Sakyamuni Buddha）。
再者，舉例來說，比如文殊菩薩（Manjusri）。如果想讓自身與他相同，應當將『滿』字放入菩薩的心中，設定這個字的明咒是：
娜么三曼多勃馱𡅧（一）滿
然後從這個字轉變成文殊菩薩的形象，顏色如鬱金，頭上有五個髮髻，結跏趺坐。 以
【English Translation】 English version: May the constant power of all Tathagatas (如來，one who has thus come), the power of the wholesome roots of all sentient beings, The merit and wisdom of oneself and others be universally adorned, and may endless wealth and Dharma (佛法，the teachings of the Buddha) be fully equipped.
Having made this vow, with hands crossed and palms together, recite the Vidyadhari (明妃，wisdom queen) mantra of Akasagarbha (虛空藏，the space treasury) Bodhisattva three times to empower it, saying:
Nama sarva tathagatebhyah visvamukhebhyah garbhetye udgate spharana imam gagana kham svaha
The power of this mantra and mudra (印，hand gesture) can quickly fulfill all supreme wishes. Establish a firm intention and do not give rise to doubt or slander. This is what all Tathagatas have jointly proclaimed, therefore, you should sincerely believe it.
Furthermore, regarding the method of entering into recitation, both in general and specific ways, according to one's mind. At this time, the practitioner, in Samadhi (三昧，a state of meditative consciousness), with their mind respectfully prostrates to all Buddhas and Bodhisattvas. Sit upright, contemplate entering the four Dhyanas (禪定，meditative states), causing the mind to be joyful. First, visualize the form of the Ishtadevata (本尊，personal deity) before you, then visualize the mantra mudra, then imagine yourself as being the same as the Ishtadevata, and finally, visualize your mind as being like a full moon. This is called the four visualizations. Within the clear and bright full moon of the mind, carefully observe the seed syllable of the mantra, making it clear and distinct. Methodically and clearly recite, counting the number of recitations, until the number of repetitions is sufficient, and even until signs appear, achieving accomplishment at will. Among these four visualizations, if one recites while visualizing oneself as being the same as the Ishtadevata, one can quickly attain Siddhi (成就，accomplishment) with little effort, and fulfill merit and wisdom. How to perform the visualization? That is, within the Ishtadevata's mantra, first place the heart mantra of one syllable in your own heart, and from that syllable, transform into the form of the Ishtadevata. There are two types of this, namely Buddhas and Bodhisattvas. As mentioned above, such as Locana Buddha (盧舍那佛) and Sakyamuni Buddha (釋迦牟尼佛).
Furthermore, to give an example, such as Manjusri (文殊菩薩). If you wish to make yourself the same as him, you should place the syllable 'Mam' into the heart of the Bodhisattva. The mantra for setting this syllable is:
Nama samanta buddhanam mam
Then, from this syllable, transform into the form of Manjusri, with a color like turmeric, five tufts of hair on the head, sitting in the lotus position. With
左手持青蓮莖。于其上豎拔折羅。以其右手作施無畏名施愿手。誦此菩薩根本明曰。
娜么三曼多勃馱𡅧(一)嗘嗘呴么羅迦(二)微目吉底(二合)跛(上)悉迫(天以反)多三磨(二合)羅(三)三磨羅缽羅(二合)底吽(四)莎訶
其印相者。二手合掌交二中指以右押左。右無名指捻左中頭。左無名指捻右中頭。屈二頭指令揹著。押二大指頭。其形如劍。以印印於一一支分。然後唸誦。若持余佛菩薩明印法者。各各自依本明印法加持唸誦。如廣經說準此應知。
若以不能一一別依本部明印法者。即以此明用代其處。普通佛部心明曰。
娜么三曼多勃馱難(一)迦(上)(二)
此秘密心諸佛共說當置自心復觀其儀一切諸法無造無作從此字轉是即真實如理光明此是諸佛加持明心也。
複次普通一切諸菩薩法。應結寶印。二手十指以右押左。相叉為拳猶如寶形。當令指頭左指岐間。互相豎持使密無縫。勿令指頭出於指間。以印當心誦之。一切菩薩等除斷障惱。明曰。
娜么三曼多勃馱難(一)薩㗚縛(二合)他欠(二)微末底微枳羅拏(上)(三)達㗚摩(二合)馱睹(四)你㗚𠶈(二合)多僧僧莎訶
是名思惟寶王妙印。隨觀一一諸菩薩形。皆用此明印。
【現代漢語翻譯】 現代漢語譯本 左手拿著青蓮的莖，在青蓮上豎立著金剛杵（Vajra，一種象徵堅不可摧的法器）。用右手結施無畏印，也稱為施愿手印。唸誦這位菩薩的根本咒語，如下： 『娜么三曼多勃馱𡅧(Namo Samanta Buddhanam，皈命普遍諸佛) 嗘嗘呴么羅迦(Kiki Hum Aroka，咒語的種子字) 微目吉底(二合)(Vimukti，解脫) 跛(上)(Pa，種子字) 悉迫(天以反)多三磨(二合)羅(Siddhartha Samara，成就者，憶念) 三磨羅缽羅(二合)底吽(Samara Pratigha Hum，憶念，對抗，種子字) 莎訶(Svaha，成就)』 這個印相是：雙手合掌，交叉兩個中指，使右中指壓在左中指上。右無名指捻左手中指的指頭，左無名指捻右手中指的指頭。彎曲兩個食指，使它們的背部相對。壓住兩個大拇指的指頭，形狀像一把劍。用這個手印印在身體的各個部位，然後唸誦。如果持誦其他佛菩薩的咒語和手印，各自依照本尊的咒語和手印進行加持和唸誦。如廣經中所說，應該知道這個原則。 如果不能一一分別依照各部的咒語和手印，就用這個咒語代替。普遍佛部的心咒是： 『娜么三曼多勃馱難(Namo Samanta Buddhanam，皈命普遍諸佛) 迦(上)(Ka，種子字)(二)』 這個秘密心咒是諸佛共同宣說的，應當放在自己的心中，並且觀想它的儀軌。一切諸法都是無造作的，沒有作者，從這個字轉化而來，這就是真實的如理光明。這是諸佛加持的心咒。 其次，普遍一切諸菩薩的法，應該結寶印。雙手十指以右壓左，互相交叉成拳，像寶的形狀。應當使指頭在左手指的叉縫間互相豎立，使之緊密無縫。不要讓指頭從指間露出。用這個手印放在心前唸誦，一切菩薩等可以去除斷除障礙和煩惱。咒語是： 『娜么三曼多勃馱難(Namo Samanta Buddhanam，皈命普遍諸佛) 薩㗚縛(二合)他欠(Sarva Thakyam，一切處) 微末底微枳羅拏(上)(Vimati Vikirana，無垢，散佈) 達㗚摩(二合)馱睹(Dharma Dhatu，法界) 你㗚𠶈(二合)多僧僧莎訶(Nirjata Sam Sam Svaha，出生，聚集，成就)』 這叫做思惟寶王妙印。隨著觀想每一位菩薩的形象，都用這個咒語和手印。
【English Translation】 English version Holding a blue lotus stem in the left hand. On top of it, erect a Vajra (折羅, a diamond scepter symbolizing indestructibility). With the right hand, make the gesture of fearlessness, also known as the wish-granting hand gesture. Recite this Bodhisattva's fundamental mantra, as follows: 'Namo Samanta Buddhanam (娜么三曼多勃馱𡅧, Homage to all Buddhas universally) Kiki Hum Aroka (嗘嗘呴么羅迦, seed syllables of the mantra) Vimukti (微目吉底(二合), liberation) Pa (跛(上), seed syllable) Siddhartha Samara (悉迫(天以反)多三磨(二合)羅, the accomplished one, remembrance) Samara Pratigha Hum (三磨羅缽羅(二合)底吽, remembrance, opposition, seed syllable) Svaha (莎訶, accomplishment)' The mudra (印相, hand gesture) is as follows: join the hands in prayer, cross the two middle fingers with the right middle finger pressing on the left. The right ring finger touches the tip of the left middle finger, and the left ring finger touches the tip of the right middle finger. Bend the two index fingers so that their backs face each other. Press down on the tips of the two thumbs, forming a shape like a sword. Use this mudra to touch each part of the body, and then recite the mantra. If reciting the mantras and mudras of other Buddhas and Bodhisattvas, each should rely on the original mantra and mudra of the respective deity for empowerment and recitation. As stated in the extensive sutras, this principle should be understood. If one cannot individually rely on the mantras and mudras of each respective section, then use this mantra as a substitute. The universal Buddha section's heart mantra is: 'Namo Samanta Buddhanam (娜么三曼多勃馱難, Homage to all Buddhas universally) Ka (迦(上), seed syllable) (二)' This secret heart mantra is spoken by all Buddhas together. It should be placed in one's own heart, and contemplate its ritual. All dharmas are uncreated and without a maker, transforming from this syllable. This is the true, as-it-is light. This is the heart mantra empowered by all Buddhas. Furthermore, for all universal Bodhisattva practices, one should form the Jewel Mudra. With both hands, cross the ten fingers with the right hand pressing on the left, forming a fist like the shape of a jewel. The fingertips should be erected mutually in the forks of the left fingers, making it tight and seamless. Do not let the fingertips protrude from between the fingers. Use this mudra in front of the heart and recite the mantra. All Bodhisattvas can remove and cut off obstacles and afflictions. The mantra is: 'Namo Samanta Buddhanam (娜么三曼多勃馱難, Homage to all Buddhas universally) Sarva Thakyam (薩㗚縛(二合)他欠, everywhere) Vimati Vikirana (微末底微枳羅拏(上), immaculate, scattering) Dharma Dhatu (達㗚摩(二合)馱睹, the realm of Dharma) Nirjata Sam Sam Svaha (你㗚𠶈(二合)多僧僧莎訶, born, gathering, accomplishment)' This is called the Wonderful Mudra of the Thinking Jewel King. While contemplating the form of each Bodhisattva, use this mantra and mudra.
複次隨心入唸誦者。置其佉字于自頂上放雜色光。加以空點當思如空。復于頭內想置暗字加以空點。其光純白猶如明月。百道光明照於十方。善觀察者百法明門此生速證。復于眼中想置覽字。其字光色猶如明燈。以此慧明內外照明照於心月。復于月中觀于阿字。其字光明猶若凈金。光色顯密不生不滅。即于爾時了見心住本尊位。光明華輪而自圍繞。暉焰清凈能竭無明隨煩惱垢。作是觀時隨持本明。佈於心月右旋為行。諦了觀察。若單與句隨意所樂。若誦若思善調氣息。令其字句隨息出入初末相隨。若思其義亦復如是。複次若求成就利自他愿。如理相應方作持誦。數終疲極然可止息。若思義者以其字句佈於心月。深凈密意思惟其義。
複次若修福慧成就善根。澄凈意支而作唸誦。不惡時處亦無數限。而說偈言。
若求上中下 成就悉地者 皆應澄凈心 不求時處等 但布支分明 一心入唸誦 世尊說是法 名為真實念 時相及記數 應波二種人 得暖及煙焰 種種諸善相 經於一月滿 誦滿一洛叉 若無如是事 復依第二月 隨分奉香華 依前作唸誦 隨得善相已 具法作成就 如上善觀察 所樂自相應 若心念及聲 應愿皆滿足
複次智者樂持
【現代漢語翻譯】 現代漢語譯本 再次，對於隨心入唸誦者，將『佉』字（kha，種子字）置於自己頭頂之上，放出各種顏色的光芒。加上空點（bindu），應當思維其如虛空一般。又在頭內想像放置『暗』字（am，種子字），加上空點。其光芒純白，猶如明月，百道光明照耀十方。善於觀察的人，通過百法明門，此生迅速證悟。 又在眼中想像放置『覽』字（hram，種子字）。這個字的光色猶如明燈。以此智慧光明，內外照明，照耀於心月。又在心月中觀想『阿』字（a，種子字）。這個字的光明猶如純凈的黃金，光色顯現而又秘密，不生不滅。就在那時，清楚地看見心安住于本尊的位置，光明華輪圍繞自身，光輝火焰清凈，能夠竭盡無明和隨煩惱的垢染。作這樣的觀想時，隨之持誦本尊的真言，佈於心月，右旋而行，仔細地觀察。無論是單獨的字還是句子，都隨自己所喜歡。無論是誦唸還是思維，都要善於調整氣息，使字句隨著氣息的出入而始終相隨。如果思維其意義，也同樣如此。 再次，如果爲了求得成就，利益自己和他人，應當如理相應地進行持誦。唸誦的次數結束而感到疲憊時，才可以停止休息。如果思維意義，就將字句佈於心月，以深邃清凈秘密的心意來思維其意義。 再次，如果修習福慧，成就善根，澄凈意念，而作唸誦。不選擇惡劣的時間和地點，也沒有數量的限制。而說偈頌如下： 如果求上、中、下等的成就悉地（siddhi，成就），都應當澄凈內心，不追求特定的時間和地點等。只要清楚地佈列支分，一心一意地進入唸誦。世尊所說的這個法，名為真實的唸誦。時間相和記數，是應波（應波，指初學者）兩種人所需要的。得到暖相、煙相以及火焰相，種種的善妙之相。經過一個月圓滿，誦滿一百萬遍。如果沒有這樣的事情發生，再依靠第二個月，隨自己的能力供奉香和花，依照之前的方法作唸誦。隨之得到善妙之相后，具足方法作成就。如上善於觀察，所樂之法自然相應。如果心念和聲音相應，所應的願望都能滿足。 再次，智者樂於受持。
【English Translation】 English version Furthermore, for those who enter into mantra recitation according to their mind, place the syllable 『Kha』 (kha, seed syllable) on the crown of your head, emitting various colors of light. Add the bindu (dot), and contemplate it as being like space. Again, within the head, imagine placing the syllable 『Am』 (am, seed syllable), with the bindu added. Its light is pure white, like the bright moon, with hundreds of rays of light illuminating the ten directions. Those who observe well, through the hundred Dharma gates of clarity, will quickly attain enlightenment in this life. Again, in the eyes, imagine placing the syllable 『Hram』 (hram, seed syllable). The color of this syllable is like a bright lamp. With this wisdom light, illuminate both internally and externally, shining upon the moon in the heart. Again, within the moon in the heart, visualize the syllable 『A』 (a, seed syllable). The light of this syllable is like pure gold, its color both manifest and secret, neither arising nor ceasing. At that very moment, clearly see the mind abiding in the position of the principal deity, surrounded by a wheel of light and flowers, its radiant flames pure, capable of exhausting ignorance and the defilements of accompanying afflictions. While doing this visualization, accordingly hold the principal deity's mantra, placing it in the moon of the heart, moving clockwise, observing carefully. Whether it is a single syllable or a sentence, do as you please. Whether reciting or contemplating, skillfully adjust the breath, so that the syllables and sentences follow the breath in and out, from beginning to end. If contemplating its meaning, do likewise. Furthermore, if seeking to attain accomplishment and benefit oneself and others, one should engage in mantra recitation in accordance with the principles. Only when the number of recitations is completed and one feels exhausted, may one stop to rest. If contemplating the meaning, place the syllables and sentences in the moon of the heart, and contemplate their meaning with a profound, pure, and secret mind. Furthermore, if cultivating merit and wisdom, and accomplishing virtuous roots, purify the mind and engage in mantra recitation. Do not choose inauspicious times or places, nor have limitations on the number of recitations. And recite the following verse: If seeking superior, intermediate, or inferior attainments of siddhi (siddhi, accomplishment), one should purify the mind, not seeking specific times or places, etc. Simply arrange the branches clearly, and enter into mantra recitation with a single mind. This Dharma spoken by the World Honored One is called true recitation. Time aspects and counting are for two types of people: beginners (beginners). Obtaining the signs of warmth, smoke, and flame, and various auspicious signs. After one month is completed, having recited one hundred thousand times. If such things do not occur, then rely on the second month, offering incense and flowers according to one's ability, and engage in mantra recitation as before. After obtaining auspicious signs, accomplish the attainment with complete methods. As above, observe well, and the Dharma you delight in will naturally correspond. If the mind and sound correspond, all wishes will be fulfilled. Furthermore, the wise delight in upholding.
毗盧遮那心地法者。先於自心置一阿(上)字。當起思惟諸法從本無生無滅(如前已說)置字明曰。
娜么三曼多勃馱難(一)阿
從此字轉起如來身。是名身密門也。
復于眉間以身密印置白毫相。毫相印者右手為拳。急握大指舉置眉間。誦此明曰。
娜么三曼多勃馱難(一)映唅阇(上)(二)
以此明印加於眉間。即同如來等無異也。
便以五字加持身份想置五處。謂身及臍心頂眉間。依是法住即同世尊也。
初于身下想置阿(上)字。其形正方如黃金色。置字明曰。
娜么三曼多勃馱難(一)阿(上)
是名摩系達羅字。從此字轉成金剛輪。即如來座也。
次想鑁字置自臍輪。如霧含月白色光凝耀。名摩訶皤路拏大悲光也。置字明曰。
娜么三曼多勃馱難(一)鑁(二)
次想覽字置於自心。其字光色猶如暉日名智慧光。從心而轉破所知障。置字明曰。
娜么三曼多勃馱難(一)覽(二初似曷聲)
次想唅字加於髮際。其光黑色如劫災焰起。有大威勇名自在力。置字明曰。
娜么三曼多勃馱難(一)唅(二即所觀字也)
次想㐸(帶佉聲)字安於頂上加以空點。起一切色雜寶光明遍一切處。名大空智。
置字明曰。
娜么三曼多勃馱難(一)㐸(二)
以此五字佈於勝身。具大威德智慧光明。永無眾難及三惡業。一切魔軍自然降伏。難調鬼神無能為障。唯見赫奕金剛之身。
又于身中想置阿(上帶暗字聲)字。于其兩眼想置囕字。如前相應當觀自身即如來身。以無垢眼照於心月。相應字句若誦若思無令間斷。聲如鈴鐸智如映鏡。若佛菩薩所說明印。隨樂受持速得成就。
複次若樂持誦釋迦如來明印法者。先於自心置一婆(上)字。是字光明離諸觀行作如是思。從此字轉起牟尼身。置字明曰。
娜么三曼多勃馱難(一)婆(上)
秘密加持成佛身已。當持密印及以真言。其印相者二手當臍以右押左。猶如入定是如來缽印。誦此身明曰。
娜么三曼多勃馱難(一)薩㗚嚩(二合)吉𡅏(二合)舍你(二)素捺娜(三)達㗚磨(二合)嚩室多(四)缽羅(二合)跛多(二合)(五)[口伽][口伽]娜三摩(引)三摩(引)莎嚩(二合)訶
如是受持世尊明印樂成就者。皆依本字相應而轉起本尊形。復以字門布身支分。然後持誦(如前已說)。
複次若欲修行此法門者。先當求入大迦路拏(此云悲生也)曼荼羅已。復蒙受持阇梨灌頂。乃應具足修行此法。縱
【現代漢語翻譯】 置字明說：
娜么三曼多勃馱難(Namo samanta buddhanam)(歸命普遍諸佛) 㐸(om)
用這五個字佈於殊勝之身，具足大威德、智慧光明，永遠沒有各種災難和三惡業。一切魔軍自然降伏，難以調伏的鬼神也不能為障。只能見到赫奕的金剛之身。
又在身中觀想安放阿(a)字，在兩眼中觀想安放囕(ram)字。如前相應，應當觀想自身即是如來之身。用無垢之眼照於心月，相應的字句，無論是誦唸還是思惟，都不要間斷。聲音如鈴鐸般清脆，智慧如鏡子般明亮。如果是佛菩薩所說的明印，隨自己的意願受持，迅速就能成就。
再次，如果喜歡持誦釋迦如來明印法，先在自己的心中安放一個婆(va)字。這個字光明照耀，遠離各種觀想和行為，作這樣的思惟：從此字轉化生起牟尼(Muni)(釋迦牟尼佛的稱號)之身。置字明說：
娜么三曼多勃馱難(Namo samanta buddhanam)(歸命普遍諸佛) 婆(va)
秘密加持成就佛身之後，應當持密印以及真言。其印相是：雙手放在肚臍處，右手壓在左手上，猶如入定，這是如來缽印。誦此身明說：
娜么三曼多勃馱難(Namo samanta buddhanam)(歸命普遍諸佛) 薩㗚嚩(sarva)(一切) 吉𡅏(jñe)(智)舍你(jani)(生) 素捺娜(sunadana)(善施) 達㗚磨(dharma)(法)嚩室多(vasita)(自在) 缽羅(pra)(勝)跛多(patita)(墮) [口伽][口伽]娜三摩(引)三摩(引)莎嚩(二合)訶(svaha)(成就)
像這樣受持世尊明印，喜歡成就的人，都依據本字相應而轉化生起本尊之形。再用字門佈於身體的各個部分，然後持誦（如前已說）。
再次，如果想要修行此法門，應當先求入大迦路拏(Maha Karuna)(此云悲生也)曼荼羅(mandala)(壇城)，再蒙受阿阇梨(acarya)(導師)灌頂，才能具足修行此法。即使
【English Translation】 The Dharani of Placing Syllables says:
Namo samanta buddhanam (Homage to all Buddhas) om
By placing these five syllables on the excellent body, one possesses great power, virtue, wisdom, and light, and will forever be free from all calamities and the three evil destinies. All demonic armies will naturally be subdued, and unruly ghosts and spirits will be unable to create obstacles. One will only see the radiant Vajra body.
Furthermore, visualize placing the syllable 'a' in the body, and the syllable 'ram' in both eyes. Correspondingly as before, one should visualize oneself as the body of the Tathagata. Use the immaculate eyes to illuminate the moon of the heart. Whether reciting or contemplating the corresponding syllables and phrases, do not allow interruption. The sound should be as clear as a bell, and the wisdom as bright as a mirror. If it is a Mudra and Dharani spoken by Buddhas and Bodhisattvas, uphold it according to your inclination, and you will quickly attain accomplishment.
Furthermore, if one wishes to uphold and recite the Dharani and Mudra of Shakyamuni Tathagata, first place the syllable 'va' in one's heart. This syllable radiates light, transcending all contemplation and action. Think in this way: from this syllable, the body of Muni (Shakyamuni Buddha's title) arises. The Dharani of Placing Syllables says:
Namo samanta buddhanam (Homage to all Buddhas) va
After secretly empowering and accomplishing the Buddha body, one should hold the secret Mudra and Mantra. The Mudra is as follows: place both hands at the navel, with the right hand on top of the left, as if entering Samadhi. This is the alms bowl Mudra of the Tathagata. Recite this body Dharani:
Namo samanta buddhanam (Homage to all Buddhas) sarva (all) jñe (wisdom) jani (birth) sunadana (good giving) dharma (law) vasita (mastery) pra (excellent) patita (fallen) gagana-sama-sama svaha (accomplishment)
Those who uphold the Dharani and Mudra of the World Honored One in this way, and desire accomplishment, should all rely on the corresponding original syllable to transform and generate the form of the principal deity. Then, use the syllable gates to place them on the limbs of the body, and then uphold and recite (as previously described).
Furthermore, if one wishes to practice this Dharma method, one should first seek entry into the Mandala (mandala) of Maha Karuna (which means 'born of compassion'), and then receive the Abhisheka (initiation) from an Acarya (teacher), then one will be qualified to practice this Dharma. Even if
得持明余灌頂者所不堪也。若得備此法門者。諸佛菩薩皆悉歡喜。
複次若持別明。能依此經所說儀軌。于身支分安布明字。所謂五字等。增加威德離諸過罪。然可即依本尊法則誦持成就。
複次隨其持誦本尊明印。漫荼羅相隨事形色。坐起方便善此。瑜伽疾得悉地。凡有三品謂上中下。隨事相應復有三種。所謂寂靜除災增益降伏。隨一種中復分四相。所謂圓相白色。方相黃色。蓮華相者當作赤色。三角相者即布黑色。是名四相。複次修寂靜者。結跏趺坐面向北方。對於圓相一心離緣。作成就法名扇底迦。修增益者。交腳豎膝而向東方。對於方相歡喜而坐。作成就法名布瑟致迦。修相攝法者。當峻兩膝如豎坐相。怒貌心喜及稱彼名。對蓮華相而持誦者。名皤施迦羅拏。修降伏者。空露蹲踞面向南方。對三角相起忿怒智。與法相應名阿毗遮羅迦。如是持誦作成就者。隨類香華及以衣服稱于本法。攘災增福延壽降怨。次第相應勿令差失。隨意成就。
複次所謂明初安唵字。后稱所方言莎嚩訶名扇底迦也。明初稱唵字后稱事名。方稱𤙖發吒句。名為降伏阿毗遮羅迦也。若明初稱娜么句。后稱所後言娜么句。是名增益布瑟致迦也。若明初稱吽發吒句。后稱名事後言吽發吒句。亦名阿毗遮羅迦。若明初稱娜么
【現代漢語翻譯】 現代漢語譯本 沒有得到持明余灌頂（vidyādhara-abhiṣeka）的人，不能修習此法。如果能夠完備地修習此法門，諸佛菩薩都會非常歡喜。
其次，如果持誦特別的明咒（mantra），能夠依照此經所說的儀軌，在身體的各個部位安布明字，例如五字等，就能增加威德，遠離各種過失。這樣就可以直接依照本尊（iṣṭadevatā）的法則誦持，從而獲得成就。
其次，根據所持誦的本尊明咒和手印（mudrā），以及壇城（maṇḍala）的形狀和顏色，坐姿和起立的方便，如果能夠善於運用這些，瑜伽（yoga）就能迅速獲得悉地（siddhi，成就）。這其中有上、中、下三品。根據所求之事，又有三種，即息災（śāntika）、增益（pauṣṭika）、降伏（ābhicāruka）。每一種中又分為四種相：圓形為白色，方形為黃色，蓮花形為紅色，三角形為黑色。這就是四種相。其次，修習息災法的人，結跏趺坐，面向北方，對於圓形之相，一心不亂，以此作成就之法，名為扇底迦（Śāntika）。修習增益法的人，雙腳交叉，豎起膝蓋，面向東方，對於方形之相，歡喜而坐，以此作成就之法，名為布瑟致迦（Pauṣṭika）。修習相攝法的人，高高豎起兩膝，如同豎立而坐，面帶怒容，心中歡喜，並稱念彼名，對於蓮花之相而持誦，名為皤施迦羅拏（Vaśikaraṇa）。修習降伏法的人，在空曠之處蹲踞，面向南方，對於三角形之相，生起忿怒之智，與法相應，名為阿毗遮羅迦（Ābhicāraka）。像這樣持誦作成就的人，應根據所修之法，供養相應的香、花和衣服，息災、增福、延壽、降伏怨敵，次第相應，不要出現差錯，就能隨意成就。
其次，所謂的明咒，開始安立唵（Oṃ）字，後面稱說方言的『莎嚩訶（Svāhā）』，名為扇底迦（Śāntika）。明咒開始稱說唵（Oṃ）字，後面稱說事情的名稱，最後稱說『𤙖發吒（Hūṃ Phaṭ）』句，名為降伏阿毗遮羅迦（Ābhicāraka）。如果明咒開始稱說『娜么（Namaḥ）』句，後面稱說所求之事，最後說『娜么（Namaḥ）』句，這名為增益布瑟致迦（Pauṣṭika）。如果明咒開始稱說『吽發吒（Hūṃ Phaṭ）』句，後面稱說名稱和事情，最後說『吽發吒（Hūṃ Phaṭ）』句，也名為阿毗遮羅迦（Ābhicāraka）。如果明咒開始稱說『娜么（Namaḥ）』
【English Translation】 English version One who has not received the remaining initiation of a Vidyādhara (holder of knowledge,得持明余灌頂者) is not capable of this. If one obtains and masters this Dharma gate, all Buddhas and Bodhisattvas will rejoice.
Furthermore, if one holds a special mantra (別明), and can, according to the ritual procedures described in this scripture, arrange the seed syllables (明字) on the limbs of the body—such as the five syllables—one can increase power and virtue, and be free from all faults. Then, one can immediately rely on the principles of the chosen deity (本尊, iṣṭadevatā) to recite and achieve accomplishment.
Furthermore, according to the mantra and mudrā (印) of the chosen deity one recites, and the appearance of the mandala (漫荼羅) in terms of shape and color, and being skilled in the convenience of sitting and rising, one can quickly attain siddhi (悉地, accomplishment) through yoga (瑜伽). There are three grades: superior, middling, and inferior. Corresponding to the matter at hand, there are also three types: pacifying (寂靜, śāntika), increasing (增益, pauṣṭika), and subjugating (降伏, ābhicāruka). Each type is further divided into four aspects: the circular aspect is white, the square aspect is yellow, the lotus aspect should be made red, and the triangular aspect should be arranged in black. These are called the four aspects. Furthermore, one who practices pacifying should sit in the vajra posture (結跏趺坐), facing north, with undivided attention on the circular aspect, performing the accomplishment method called Śāntika (扇底迦). One who practices increasing should cross the legs and raise the knees, facing east, sitting joyfully with the square aspect, performing the accomplishment method called Pauṣṭika (布瑟致迦). One who practices attracting should raise both knees high, as if sitting upright, with an angry expression and a joyful heart, and recite the mantra while focusing on the lotus aspect, which is called Vaśikaraṇa (皤施迦羅拏). One who practices subjugating should squat in an open place, facing south, generating wrathful wisdom towards the triangular aspect, in accordance with the Dharma, which is called Ābhicāraka (阿毗遮羅迦). One who recites and accomplishes in this way should offer incense, flowers, and clothing appropriate to the Dharma, pacifying calamities, increasing blessings, prolonging life, and subduing enemies, in the correct order, without error, and one will achieve whatever one desires.
Furthermore, the so-called mantra begins by placing the syllable Oṃ (唵), followed by the local language's 'Svāhā (莎嚩訶)', which is called Śāntika (扇底迦). The mantra begins by reciting the syllable Oṃ (唵), followed by the name of the matter, and finally the phrase 'Hūṃ Phaṭ (𤙖發吒)', which is called subjugating Ābhicāraka (阿毗遮羅迦). If the mantra begins by reciting the phrase 'Namaḥ (娜么)', followed by the matter at hand, and ends with the phrase 'Namaḥ (娜么)', this is called increasing Pauṣṭika (布瑟致迦). If the mantra begins by reciting the phrase 'Hūṃ Phaṭ (吽發吒)', followed by the name and the matter, and ends with the phrase 'Hūṃ Phaṭ (吽發吒)', it is also called Ābhicāraka (阿毗遮羅迦). If the mantra begins by reciting 'Namaḥ (娜么)'
句。后稱名事己即言吽發吒句。是名皤施迦羅拏也。或明初云吽發吒句。于名事後云親舵[舟賓]舵親舵[舟賓]舵[舟*賓]舵。亦名阿毗遮羅迦也。
如上明法次第色相。皆依字轉成本尊形。各隨本法加持自身。若金剛薩埵若佛菩薩皆應思惟。與法相應作成就法。所謂如前佛菩薩眾無量功德等。復于無盡有情界分。興大悲願作利樂等。諸佛菩薩隨辨香華而為供養(如上已說)。
複次當作合掌。以金剛贊微妙言辭。稱歎如來真實功德。以所修善迴向發願。作如是言。
如來所證功德聚 皆悉迴向大菩提 我今所修諸福慧 迴向菩提亦如是 法界眾生溺生死 輪迴六道無歸處 誓願鹹度至菩提 自利利他令滿足 我依如來大智住 一切眾生普愿同 常當修集福德集 永離業障諸煩惱 我等愿登第一樂 悉地無礙得圓成 內外清凈妙莊嚴 具足從身遍流出 以是因緣成就故 眾生所愿皆令滿
作如是迴向發願已。覆上遏迦及諸供養(如上說)便即合掌置於頂上。歸命禮佛及菩薩眾作如是言。
敬禮十方佛 一切諸菩薩 唯愿安立我 最無上道處 甚深妙大乘 速令我開解 決定心無等 斷疑令永盡
作禮已。復當啟白作如是
【現代漢語翻譯】 現代漢語譯本： 接著唸誦『吽發吒』句。之後稱念本尊名號，再念誦『吽發吒』句。這被稱為皤施迦羅拏（Pāśakarana，束縛）。或者一開始就念誦『吽發吒』句，在本尊名號之後唸誦『親舵[舟賓]舵親舵[舟賓]舵[舟*賓]舵』。這也稱為阿毗遮羅迦（Abhicaraka，降伏）。
如上所述，觀想本尊的形相和顏色，都依據種子字轉化成本尊的形象。各自根據本法加持自身。無論是金剛薩埵（Vajrasattva）還是佛菩薩，都應該如此思惟，與本法相應，作成就之法。如同前面所說的佛菩薩眾的無量功德等。並且在無盡的有情眾生界中，發起大悲願，利益安樂眾生等。諸佛菩薩隨力準備香花等供養（如上已說）。
再次，應當合掌，以金剛讚的微妙言辭，稱歎如來的真實功德。以所修的善根迴向發願，這樣說：
如來所證功德聚，皆悉迴向大菩提； 我今所修諸福慧，迴向菩提亦如是； 法界眾生溺生死，輪迴六道無歸處； 誓願鹹度至菩提，自利利他令滿足； 我依如來大智住，一切眾生普愿同； 常當修集福德集，永離業障諸煩惱； 我等愿登第一樂，悉地無礙得圓成； 內外清凈妙莊嚴，具足從身遍流出； 以是因緣成就故，眾生所愿皆令滿。
作這樣的迴向發願后，再次獻上遏迦（Argha，水供）及各種供養（如上所述），然後合掌置於頭頂。歸命禮敬佛及菩薩眾，這樣說：
敬禮十方佛，一切諸菩薩； 唯愿安立我，最無上道處； 甚深妙大乘，速令我開解； 決定心無等，斷疑令永盡。
作禮完畢后，再次啟白，這樣說：
【English Translation】 English version: Then recite the phrase 'Hūm phat!'. After that, pronounce the name of the principal deity, and then recite the phrase 'Hūm phat!'. This is called Pāśakarana (binding). Or, at the beginning, recite the phrase 'Hūm phat!', and after the name of the principal deity, recite 'Qin duo [舟賓] duo qin duo [舟賓] duo [舟*賓] duo'. This is also called Abhicaraka (subjugation).
As described above, visualize the form and color of the principal deity, all transformed from the seed syllables into the image of the principal deity. Each should empower oneself according to the respective practice. Whether it is Vajrasattva (Diamond Being) or a Buddha or Bodhisattva, one should contemplate in this way, corresponding with the practice, to accomplish the method of attainment. Just like the immeasurable merits and virtues of the Buddhas and Bodhisattvas mentioned earlier. Furthermore, in the endless realm of sentient beings, generate great compassion and vows to benefit and bring happiness to beings. The Buddhas and Bodhisattvas prepare offerings such as incense and flowers according to their ability (as mentioned above).
Again, one should join the palms together and praise the true merits and virtues of the Tathāgata (Thus Come One) with the subtle words of the Vajra praise. Dedicate the merits of the virtuous deeds one has cultivated and make vows, saying thus:
'The collection of merits and virtues realized by the Tathāgata, I dedicate entirely to great Bodhi (Enlightenment);' 'The blessings and wisdom I cultivate now, I dedicate to Bodhi in the same way;' 'Sentient beings in the Dharma realm are drowning in birth and death, Reincarnating in the six realms without a place to return;' 'I vow to liberate them all to Bodhi, Fulfilling both self-benefit and benefiting others;' 'I abide in the great wisdom of the Tathāgata, May all sentient beings universally be the same;' 'May we always cultivate and accumulate collections of merit and virtue, Forever free from karmic obstacles and all afflictions;' 'May we ascend to the first bliss, Attaining unobstructed Siddhi (Accomplishment) perfectly;' 'May inner and outer purity and wondrous adornments, Fully flow forth from the body;' 'Through the cause and condition of this accomplishment, May all the wishes of sentient beings be fulfilled.'
After making such dedication and vows, offer Argha (water offering) and various offerings again (as mentioned above), then join the palms together and place them on the top of the head. Take refuge and pay homage to the Buddhas and Bodhisattvas, saying thus:
'I pay homage to the Buddhas of the ten directions, And all the Bodhisattvas;' 'May you establish me, In the place of the most supreme path;' 'May the profound and wondrous Mahāyāna (Great Vehicle), Quickly open and liberate me;' 'With a resolute and unequaled mind, May doubts be cut off and forever exhausted.'
After making prostrations, one should again make a request, saying thus:
言。
現前諸如來 救世諸菩薩 不斷大乘教 到殊勝位者 唯愿眾聖尊 決定證知我 各當隨所安 后復垂哀道
復結前初三昧耶印。至於頂上散之。如前結護法則。次第憶持一一解散。先所請尊各令還宮。若不解除。即為無等誓法遮而不去。如是解送尊已。即后結前所說法界明印加持自身(法如上說之)作是思惟即我此身。與於法界本性同體住菩提心。猶如金剛薩埵。即復想置囕字安自頂上。復以甲冑明印被金剛甲。如是密嚴即復自性。同於金剛無能壞者。諸有見聞此人身者。即同見佛及諸菩薩。若聞言音或觸其身。皆必定於阿耨菩提得不退轉。一切功德悉能成就。即與佛身等無有異。如是畢已。復起增勝心修行事業。為諸有情當勤自勵無得懈慢。于清凈處隨分香華嚴持供養。當觀自身如佛菩薩。所起之身若住觀音。或住諸佛勝妙之身。隨本明印而用加持。以法施心然後讀誦。大乘方廣甚深經典。歌贊如來無量功德。或以心念請諸天神皆令聽受。
複次若以觀音加持身者。而此菩薩即是如來功德莊嚴真凈法身。若以毗盧舍那加持身者。而此如來一切法王。于諸法中得自在者。是故於此二尊。隨依一尊作本性相。而用加持也。
複次若以觀音性用加持者。想以素字置於心中。
【現代漢語翻譯】 現代漢語譯本： 接著說。
現在面前的諸位如來（Tathagata，佛的稱號之一），救度世間的諸位菩薩（Bodhisattva，指發願成佛的修行者）， 不斷絕大乘（Mahayana，佛教的一個主要流派）的教法，到達殊勝地位的聖者們， 唯愿各位聖尊，確定地知曉我（的心意）， 各自安住于自己的位置，之後再次慈悲地開示。
再次結出之前的初三昧耶印（Samaya-mudra，誓言印），在頭頂上散開。按照之前的結界守護法則，依次憶念並解開每一個手印。先請來的諸位本尊（Deity），各自讓他們返回宮殿。如果不解除，就等於用無上的誓法遮蔽而不讓他們離去。這樣解送諸尊之後，接著結出之前所說的法界明印（Dharmadhatu-vidya-mudra），加持自身（方法如上所述），這樣思惟：我的這個身體，與法界的本性相同，安住于菩提心（Bodhicitta，覺悟之心），猶如金剛薩埵（Vajrasattva，金剛界五智如來中的東方阿閦佛，代表凈化）。接著觀想在自己的頭頂上安放『囕』（Ram）字。再用甲冑明印（Kavaca-vidya-mudra）披上金剛甲。這樣嚴密守護之後，自身就與金剛一樣，沒有誰能夠摧毀。凡是見到或聽到這個人身的人，就如同見到佛和諸位菩薩。如果聽到他的言語聲音或觸碰到他的身體，都必定在阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）上得到不退轉。一切功德都能夠成就。就與佛身相等沒有差異。這樣完成之後，再次升起增上殊勝的心，修行事業，爲了諸位有情眾生（Sentient beings）應當勤奮自勉，不要懈怠懶惰。在清凈的地方，隨自己的能力用香和花來莊嚴供養。應當觀想自身如佛菩薩，所顯現的身，如果安住于觀音（Avalokiteshvara，佛教中一位重要的菩薩）的身，或者安住于諸佛殊勝美妙的身。隨著根本的明印而用來加持。以法施的心，然後讀誦大乘方廣甚深的經典。歌頌讚嘆如來無量的功德。或者用心念請諸位天神都來聽受。
再次，如果用觀音加持自身，那麼這位菩薩就是如來功德莊嚴的真凈法身（Dharmakaya，佛的三身之一，代表真理）。如果用毗盧舍那（Vairocana，釋迦牟尼佛的法身佛）加持自身，那麼這位如來就是一切法王，在諸法中得到自在。因此，對於這兩位本尊，隨依止一位本尊作為本性之相，而用來加持。
再次，如果用觀音的體性和作用來加持，觀想用『素』（Su）字安放在心中。
【English Translation】 English version: Then he spoke.
The present Tathagatas (Those Who Have Thus Come, an epithet of the Buddha), the Bodhisattvas (Enlightenment Beings) who save the world, Who do not cease the teachings of the Mahayana (Great Vehicle, a major branch of Buddhism), those who have reached the supreme position, May all the venerable saints, definitely know me (my intention), Each abide in your respective places, and afterwards, bestow compassionate teachings again.
Again, form the initial Samaya-mudra (Vow Seal) as before. Scatter it at the top of the head. According to the previous rules for forming a boundary and protection, sequentially remember and dissolve each mudra. Let each of the deities (Deity) that were invited return to their palaces. If they are not dismissed, it is as if using the unsurpassed vow to obstruct them from leaving. Having dismissed the deities in this way, then form the previously mentioned Dharmadhatu-vidya-mudra (Wisdom Seal of the Realm of Dharma), and bless oneself (the method is as described above), thinking thus: this body of mine is identical in nature to the Dharmadhatu (Realm of Dharma), abiding in Bodhicitta (the Mind of Enlightenment), like Vajrasattva (Diamond Being, represents purification). Then visualize placing the syllable 'Ram' on the top of one's head. Again, use the Kavaca-vidya-mudra (Armor Wisdom Seal) to don the Vajra armor. Having thus closely guarded, one's own nature is the same as Vajra, which cannot be destroyed by anyone. Those who see or hear this person's body are the same as seeing the Buddha and all the Bodhisattvas. If they hear his words or touch his body, they will surely attain non-retrogression in Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). All merits will be accomplished. It is the same as the Buddha's body, without any difference. Having completed this, again arouse a mind of increasing excellence, and diligently strive in the activities of practice for the sake of all sentient beings, without being lazy or slow. In a clean place, adorn and offer incense and flowers according to one's ability. One should visualize oneself as the Buddha or Bodhisattva, the body that arises, whether abiding in the form of Avalokiteshvara (the Bodhisattva of Compassion), or abiding in the supreme and wonderful body of the Buddhas. Use the fundamental vidya-mudra to bless oneself. With a mind of giving the Dharma, then recite the vast and profound sutras of the Mahayana. Sing praises of the immeasurable merits of the Tathagata. Or mentally invite all the gods to listen and receive.
Furthermore, if one blesses oneself with Avalokiteshvara, then this Bodhisattva is the true and pure Dharmakaya (Dharma Body, one of the three bodies of the Buddha, representing truth) adorned with the merits of the Tathagata. If one blesses oneself with Vairocana (the Cosmic Buddha), then this Tathagata is the king of all dharmas, having attained freedom in all dharmas. Therefore, with regard to these two deities, rely on one of them as the nature of one's own being, and use it to bless oneself.
Furthermore, if one blesses oneself with the nature and function of Avalokiteshvara, visualize placing the syllable 'Su' in one's heart.
置字明曰。
娜么三曼多勃馱難(一)素
當思素義無染無著。猶如蓮華出於淤泥性。如是觀音妙形從此字轉。即是聖者更無凡狀(如前已說)印相者即前華座印也。誦此明曰。
娜么三曼多勃馱難(一)薩㗚嚩(二合)怛他蘗多(引二)嚩路吉多(三)迦嚕拏(引)么也(四)啰啰吽阇(五)莎嚩訶
先以囕字置於頂上。即複用此明印加持自身頂上。然後隨力讀誦經典。或造制底或漫荼羅。繞塔經行諸善事業。修六和敬初發有情。
複次若至食時。為支身故應行乞食。或檀越請或僧中食。所得之食。當離一切魚肉熏菜。供養本尊諸佛之餘。乃至種種殘宿不凈果木。諸漿可醉人者皆不應受。若得如法清淨餘食。先以摶食用獻本尊。然後隨食。食分有餘施諸饑乏貧窮乞食者。當作是念我為持身安穩行道。是故受食。不以滋味悅澤增減於心亦如膏車運載諸物不傷敗故。作是念已。然後即于所受食中。想置囕字遍凈諸食。復想自身全成鑁字。從此字轉為羯磨金剛堅固薩埵。想字明曰。
娜么三曼多勃馱難(一)唵(二)鑁(三)莎訶
此明力故。能令速轉得金剛身也。
複誦施十力明八遍方乃食之。明曰。
娜么薩㗚縛(二合)勃馱冒地薩埵難(一)唵(二)么覽
【現代漢語翻譯】 現代漢語譯本：置字光明曰：
『娜么三曼多勃馱難 (Namas samanta buddhanam)』（皈命普遍諸佛）。
當思維『素 (su)』字的含義是無染無著，猶如蓮花出於淤泥而性本清凈。如此觀音的妙相從此字轉化而來，即是聖者，更無凡夫之相（如前已說）。印相就是前面的蓮花座印。誦持此真言曰：
『娜么三曼多勃馱難 (Namas samanta buddhanam)』（皈命普遍諸佛），『薩㗚嚩 (sarva)』（一切），『怛他蘗多 (tathagata)』（如來），『嚩路吉多 (valokita)』（觀自在），『迦嚕拏 (karuna)』（悲），『么也 (maya)』（所成），『啰啰吽阇 (rara hum jah)』，『莎嚩訶 (svaha)』（成就）。
先以『囕 (ram)』字置於頂上，即複用此真言和手印加持自身頂上，然後隨自己的能力讀誦經典，或者建造佛塔，或者繪製壇城，繞塔經行，做各種善事，修持六和敬，最初發起菩提心。
再次，如果到了吃飯的時候，爲了維持身體而應該去乞食，或者接受檀越（施主）的邀請，或者在僧團中用餐。所得到的食物，應當遠離一切魚肉和熏菜。供養本尊諸佛之後剩餘的食物，乃至各種殘羹剩飯和不乾淨的果木，以及各種可以使人醉的飲料，都不應該接受。如果得到如法清凈的剩餘食物，先用一小團食物獻給本尊，然後自己再吃。食物分出來有剩餘的，就佈施給那些飢餓、貧乏、乞討的人。應當這樣想：『我是爲了保持身體的安穩，以便於修行，所以才接受食物。』不因為滋味的甘美而心生喜悅，也不因為味道不好而心生厭惡。就像給車軸塗油，是爲了運載貨物而不至於損壞一樣。這樣想過之後，然後就在所接受的食物中，觀想『囕 (ram)』字，使所有的食物都變得清凈。再觀想自身完全變成『鑁 (vam)』字，從此字轉化為羯磨金剛（事業金剛），成為堅固的薩埵（有情）。觀想字光明曰：
『娜么三曼多勃馱難 (Namas samanta buddhanam)』（皈命普遍諸佛），『唵 (om)』，『鑁 (vam)』，『莎訶 (svaha)』（成就）。
因為這個真言的力量，能夠使行者迅速轉化得到金剛身。
再次誦持施十力真言八遍，然後才吃東西。真言曰：
『娜么薩㗚縛 (namah sarva) 勃馱冒地薩埵難 (Buddha-bodhisattvanam)』（皈命一切諸佛菩薩），『唵 (om)』，『么覽 (malam)』。
【English Translation】 English version: The Light of the Placed Syllable is spoken thus:
『Namas samanta buddhanam』 (Homage to all Buddhas universally).
One should contemplate that the meaning of the syllable 『su』 is without defilement and without attachment, like a lotus flower emerging from the mud, its nature pure. Thus, the wondrous form of Avalokiteśvara (觀音) transforms from this syllable, being a holy being, no longer with the form of a common person (as previously stated). The mudra (印相) is the lotus seat mudra as before. Recite this mantra:
『Namas samanta buddhanam』 (Homage to all Buddhas universally), 『sarva』 (一切), 『tathagata』 (如來), 『valokita』 (觀自在), 『karuna』 (悲), 『maya』 (所成), 『rara hum jah』, 『svaha』 (成就).
First, place the syllable 『ram』 (囕) on the crown of the head. Then, again, use this mantra and mudra to bless the crown of one's own head. After that, according to one's ability, read and recite scriptures, or build stupas (佛塔), or create mandalas (壇城), circumambulate the stupa, perform various virtuous deeds, practice the six harmonies, and initially generate bodhicitta (菩提心).
Furthermore, when it is time to eat, one should go begging for food to sustain the body, or accept an invitation from a donor (檀越), or eat in the sangha (僧團). The food obtained should be free from all fish, meat, and pungent vegetables. After offering the remaining food to the principal deity and all the Buddhas, even various leftovers and unclean fruits and woods, and all kinds of intoxicating drinks, should not be accepted. If one obtains lawful and pure remaining food, first offer a morsel of food to the principal deity, and then eat it oneself. If there is food left over, give it to those who are hungry, poor, and begging. One should think, 『I am receiving food in order to maintain the stability of my body so that I can practice the path.』 Do not be pleased by delicious flavors, nor be disgusted by unpleasant tastes. It is like applying oil to the axles of a cart so that it can carry goods without being damaged. After thinking in this way, then, in the food received, visualize the syllable 『ram』 (囕), making all the food pure. Then, visualize oneself entirely becoming the syllable 『vam』 (鑁), from which transforms into Karma Vajra (羯磨金剛), becoming a steadfast sattva (有情). Visualize the syllable mantra:
『Namas samanta buddhanam』 (Homage to all Buddhas universally), 『om』 (唵), 『vam』 (鑁), 『svaha』 (成就).
Because of the power of this mantra, it can enable the practitioner to quickly transform and attain the Vajra body (金剛身).
Again, recite the mantra of giving the ten powers eight times, and then eat. The mantra is:
『Namas sarva Buddha-bodhisattvanam』 (Homage to all Buddhas and Bodhisattvas), 『om』 (唵), 『malam』 (么覽).
舵你(寧一反三)帝[唬-兒+(焉-正)]摩(引)里你(四)莎訶
住是本尊瑜伽食訖。所有餘食以不動心。持誦一遍施於伴神。此神歡喜常自相隨而作擁護。不動明曰。
娜么三曼多嚩日啰(二合)赦(一)哆(引)啰(二合)吒(二)阿(上短)慕伽(三)戰拏摩訶盧灑拏(上)(四)馺頗(二合)吒也(五)吽怛喇(二合)婆也怛喇(二合)婆也(六)吽怛喇(二合)吒(七)𣵡滿(八)
複次食竟暫息。復當如前禮拜。悔過凈身讀誦經典等。如常作業不應間闕。初中后夜如所應法思惟修習。若暫睡眠即如前說。事業金剛明印字等。轉身著甲如金剛身。敬禮一切佛菩薩等。即運心身起香華云而為供養。作悲愍心覆護眾生求大菩提。作是念已然可少時安寢。莫為眠睡而生貪著。初應正身威儀。右脅累足如師子臥若支體疲懈隨意轉側當思明相作速起心。又復不應坐臥妙好高廣床上。起已如初修習唸誦。乃至日出法事如上。
複次持真言者。常應專勤不應棄捨。三世一切諸佛菩薩皆修此法。疾得如來一切智地。若有智者從凡夫地如法修行。即能此生遍歷無邊諸佛剎土。
複次若依遍數於時相中。專勤修習猶不成就。應自警悟倍加精進。勿生退沒起下劣想。而言是法非我所堪。復不
【現代漢語翻譯】 現代漢語譯本： 『舵你(寧一反三)帝[唬-兒+(焉-正)]摩(引)里你(四)莎訶』
持誦者在進行本尊瑜伽並用齋完畢后，應以不動之心，持誦一遍咒語，將剩餘的食物施予伴神。此神歡喜，便會常伴左右，作為擁護。不動明王咒曰：
『娜么三曼多嚩日啰(二合)赦(一)哆(引)啰(二合)吒(二)阿(上短)慕伽(三)戰拏摩訶盧灑拏(上)(四)馺頗(二合)吒也(五)吽怛喇(二合)婆也怛喇(二合)婆也(六)吽怛喇(二合)吒(七)𣵡滿(八)』
再次，用齋完畢后稍作休息，應如先前一樣禮拜、懺悔，潔凈身心，讀誦經典等。如常進行功課，不應中斷。在初夜、中夜、后夜，按照應有的方法思維修習。如果暫時睡眠，就如先前所說，使用事業金剛明印字等，轉身著甲，如同金剛之身。恭敬禮拜一切佛菩薩等，然後用心意和身體，升起香華云，作為供養。生起悲憫之心，覆護眾生，求取大菩提。這樣想過後，就可以稍作休息安睡。不要因為睡眠而生起貪戀執著。最初應當端正身體威儀，右脅而臥，雙腿交疊，如同獅子臥姿。如果肢體疲憊懈怠，可以隨意轉身側臥，但應當想著光明之相，並立下迅速起床的念頭。此外，不應坐臥於美妙高廣的床上。起床后，如最初一樣修習唸誦，乃至日出，法事如上所述。
再次，持真言者，應當常常專心勤勉，不應輕易放棄。三世一切諸佛菩薩，都是修習此法，才能迅速證得如來一切智地。如果有智慧的人，從凡夫地如法修行，就能在此生遍游無邊諸佛剎土。
再次，如果依據遍數和時段，專心勤勉地修習，仍然不能成就，就應當自我警醒，加倍精進。不要產生退縮，生起低劣的想法，認為此法不是自己所能勝任的。更不要...
English version: 『Tuo ni (Ning yi fan san) di [hu-er+(yan-zheng)] mo (yin) li ni (si) suo he』
After the practitioner has performed the yoga of the principal deity and finished the meal, with an unmoving mind, he should recite the mantra once and offer the remaining food to the companion deities. These deities will be pleased and will always accompany and protect him. The mantra of Acala (Immovable) is:
『Na mo san man duo wa ri la (two combined) she (one) duo (long) ra (two combined) zha (two) a (short above) mu qie (three) zhan na mo he lu sha na (above) (four) sa po (two combined) zha ye (five) hum da la (two combined) po ye da la (two combined) po ye (six) hum da la (two combined) zha (seven) pan man (eight)』
Again, after finishing the meal, rest for a while. Then, as before, perform prostrations, repent, purify the body and mind, and recite scriptures, etc. Continue with the usual practices without interruption. During the first, middle, and last watches of the night, contemplate and practice according to the appropriate methods. If you fall asleep temporarily, then as mentioned before, use the Mudra and seed syllables of Karma-vajra, turn around and put on armor, as if you are in a Vajra body. Reverently pay homage to all Buddhas and Bodhisattvas, and then, with your mind and body, create clouds of incense and flowers as offerings. Generate a compassionate heart, cover and protect all sentient beings, and seek great Bodhi. After thinking in this way, you can rest and sleep for a short time. Do not become attached to sleep. Initially, you should maintain proper posture and demeanor, lying on your right side with your legs crossed, like a lion. If your limbs become tired and weary, you can turn to either side as you wish, but you should think of the aspect of light and resolve to get up quickly. Furthermore, you should not sit or lie on a beautiful, high, and wide bed. After getting up, practice recitation as before, until sunrise, and perform the Dharma activities as described above.
Again, those who hold mantras should always be diligent and should not abandon them. All Buddhas and Bodhisattvas of the three times have cultivated this method and quickly attained the all-knowing wisdom of the Tathagata. If a wise person cultivates according to the Dharma from the state of an ordinary being, he can in this lifetime travel through the boundless Buddha lands.
Again, if, despite diligently practicing according to the number of recitations and time periods, you still do not achieve success, you should awaken yourself and increase your diligence. Do not become discouraged or develop inferior thoughts, thinking that this Dharma is not suitable for you. Furthermore, do not...
【English Translation】 『Tuo ni (Ning yi fan san) di [hu-er+(yan-zheng)] mo (yin) li ni (si) suo he』
After the practitioner has performed the yoga of the principal deity and finished the meal, with an unmoving mind, he should recite the mantra once and offer the remaining food to the companion deities. These deities will be pleased and will always accompany and protect him. The mantra of Acala (Immovable) is:
『Na mo san man duo wa ri la (two combined) she (one) duo (long) ra (two combined) zha (two) a (short above) mu qie (three) zhan na mo he lu sha na (above) (four) sa po (two combined) zha ye (five) hum da la (two combined) po ye da la (two combined) po ye (six) hum da la (two combined) zha (seven) pan man (eight)』
Again, after finishing the meal, rest for a while. Then, as before, perform prostrations, repent, purify the body and mind, and recite scriptures, etc. Continue with the usual practices without interruption. During the first, middle, and last watches of the night, contemplate and practice according to the appropriate methods. If you fall asleep temporarily, then as mentioned before, use the Mudra and seed syllables of Karma-vajra, turn around and put on armor, as if you are in a Vajra body. Reverently pay homage to all Buddhas and Bodhisattvas, and then, with your mind and body, create clouds of incense and flowers as offerings. Generate a compassionate heart, cover and protect all sentient beings, and seek great Bodhi. After thinking in this way, you can rest and sleep for a short time. Do not become attached to sleep. Initially, you should maintain proper posture and demeanor, lying on your right side with your legs crossed, like a lion. If your limbs become tired and weary, you can turn to either side as you wish, but you should think of the aspect of light and resolve to get up quickly. Furthermore, you should not sit or lie on a beautiful, high, and wide bed. After getting up, practice recitation as before, until sunrise, and perform the Dharma activities as described above.
Again, those who hold mantras should always be diligent and should not abandon them. All Buddhas and Bodhisattvas of the three times have cultivated this method and quickly attained the all-knowing wisdom of the Tathagata. If a wise person cultivates according to the Dharma from the state of an ordinary being, he can in this lifetime travel through the boundless Buddha lands.
Again, if, despite diligently practicing according to the number of recitations and time periods, you still do not achieve success, you should awaken yourself and increase your diligence. Do not become discouraged or develop inferior thoughts, thinking that this Dharma is not suitable for you. Furthermore, do not...
應作疏慢之心。盡其身力作決定意必取成就。復作是念。一切諸佛及諸菩薩是我所依。由我依故。無盡有情必希我度。我誓度脫一切眾生。如是勤誠不休息故。諸佛菩薩皆知其心。即以威神加持不捨。隨其所作即得成就。
複次是中二事不應舍離速得成就。一者不捨諸佛及諸菩薩。二者不捨饒益眾生。恒依智願心不傾動。其斯二行隨意成就。
複次修行此法隨意內外。澡浴身心常令清凈。此中二法謂內澡浴及外澡浴。內澡浴者謂布明字于身心中名內澡浴也(如上所說)外澡浴者隨時盥洗或河流池處。三昧耶安自頂上。以其覽字置於水中。以無動明印結護其處。置字明曰。
娜么三曼多勃馱難(一)覽
置於此字能令離垢。
復隨樂住本尊身相。復當以不動明王。持三聚土用澡浴。不動明曰。
娜么三曼多勃馱難(一)捍
結前刀印用觸土聚。護身結界隨意應作。
複用三界最勝明心以為結護。心明曰。
娜么三曼多嚩日啰(二合)赦(一)壑
其密印者如前五股金剛是也。或誦身明曰。
娜么三曼多嚩日羅(二合)赦(一)呵微么(二合)薩㗚嚩(二合)(二)怛他蘗多(三)微灑曳三婆嚩(四)帶賴(二合)(五)路枳也(二合)(六)微社
也吽阇(七)莎訶
如是浴已詣一凈處若水池中。以印掬水如法瀨口。謂以印手沾眼耳鼻口頂喉等散灑身衣。復以結三昧耶置頂上。想禮本尊及諸菩薩。復以二手掬水三奉獻尊。以三掬水浴于本尊及三寶已。從浴處出愍念有情。欲令解脫趣詣精室。依前次第而作唸誦。
複次若依水中作唸誦時。水或至頂為上成就。水或至腰為中成就。水若至膝為下成就。如是三相隨得一相。于上中下皆能成就。無量重罪一時除盡。一切智句集在其身。
複次若以供養一切支分及眾方便。次第修行。不離諸相求成就者。是名世間小悉地也。若依無相最勝觀察。深心信解求無上果。隨所明照運心供養。以真實句置心支分。離妄攀緣修行唸誦。得出世間最上成就。依契經說次第方便而說偈言。
相無相甚深 小智不能入 依無相說相 攝彼二種人
大毗盧遮那佛說要略唸誦經一卷
【現代漢語翻譯】 現代漢語譯本：也吽阇(Yeh Hong She)（七）莎訶(Suo He)。
如此沐浴完畢后，前往一處潔凈之地，比如水池中。用手印舀水，如法漱口。即用結印的手沾水，散灑于眼、耳、鼻、口、頭頂、喉嚨等處，也散灑于自身衣物。再結三昧耶印(Sanmaye Yin)置於頭頂。觀想禮敬本尊及諸菩薩。再用雙手舀水三次，奉獻給本尊。用三次舀起的水沐浴本尊及三寶后，從沐浴之處出來，憐憫有情眾生。爲了讓他們解脫，前往精室。依照之前的次第進行唸誦。
再次，如果依水進行唸誦時，水若沒過頭頂，為上等成就。水若沒過腰部，為中等成就。水若只到膝蓋，為下等成就。像這樣三種情況，無論得到哪一種，在上、中、下都能獲得成就。無量的深重罪業一時消除殆盡。一切智慧的語句都彙集于其身。
再次，如果用供養一切支分及各種方便，按次第修行。不離開各種表相而求成就的人，這叫做世間小悉地(Xiaoxidi)（小成就）。如果依據無相最殊勝的觀察，以深刻的信心和理解求無上果。隨著所明照的境界，運用心意進行供養。用真實之語安放在心意的各個部分。遠離虛妄的攀緣，修行唸誦。就能獲得出世間最上成就。依據契經所說次第方便，用偈語說道：
相和無相都甚深微妙，小智慧的人不能領悟。 依據無相之理來說相，是爲了攝受這兩種人。
《大毗盧遮那佛說要略唸誦經》一卷
【English Translation】 English version: Yeh Hong She (seven times) Suo He.
Having bathed in this way, go to a clean place, such as a pool of water. Use a mudra to scoop water and rinse the mouth according to the Dharma. That is, use the hand with the mudra to dip water and sprinkle it on the eyes, ears, nose, mouth, top of the head, throat, etc., and also sprinkle it on one's own clothes. Then form the Sanmaye Yin (Samaya Mudra) and place it on the top of the head. Visualize and pay homage to the principal deity and all the Bodhisattvas. Then scoop water three times with both hands and offer it to the principal deity. After bathing the principal deity and the Three Jewels with the three scoops of water, come out of the bathing place and have compassion for sentient beings. In order to liberate them, go to the pure chamber. Follow the previous order and recite.
Furthermore, if one recites mantras in the water, if the water reaches above the head, it is a superior accomplishment. If the water reaches the waist, it is a medium accomplishment. If the water only reaches the knees, it is an inferior accomplishment. In these three situations, whichever one is attained, accomplishment can be achieved in the superior, medium, and inferior ways. Immeasurable and profound sins will be eliminated all at once. All the phrases of perfect wisdom will gather in that person.
Furthermore, if one uses all the parts of offerings and various skillful means to cultivate in sequence, without departing from the various appearances while seeking accomplishment, this is called Xiaoxidi (small siddhi) of the mundane realm. If one relies on the most supreme observation of non-appearance, with deep faith and understanding seeking the unsurpassed fruit, and according to the realm illuminated, uses the mind to make offerings, placing the words of truth in the various parts of the mind, and abandoning false clinging, cultivates and recites mantras, then one can attain the most supreme accomplishment beyond the world. According to the expedient methods described in the sutras, a verse is spoken:
Appearance and non-appearance are both profound and subtle, Those with small wisdom cannot enter. Speaking of appearance based on the principle of non-appearance, Is to embrace both types of people.
《The Essential Recitation Sutra Spoken by the Great Vairocana Buddha》, one volume.