T18n0889_一切如來大秘密王未曾有最上微妙大曼拏羅經
大正藏第 18 冊 No. 0889 一切如來大秘密王未曾有最上微妙大曼拏羅經
No. 889
一切如來大秘密王未曾有最上微妙大曼拏羅經卷第一
西天譯經三藏朝散大夫試鴻臚少卿明教大師臣天息災奉 詔譯
相應行曼拏羅儀則品第一
如是我聞。一時世尊。在忉利天大善法堂。是時乃有無數最上天人。及龍夜叉羅剎乾闥婆阿修羅迦樓羅緊曩羅摩睺羅伽必里多大力阿波娑摩啰拏吉你部多吠多拏相應相母鬼等。是等厭于生死欲斷輪迴。圍繞世尊求吉祥法。亦復樂求無盡金剛界廣大智成就法。是時復有無數為利三界作變化相清凈智大菩薩。其名曰智金剛菩薩。智鉤菩薩。智欲菩薩。智密菩薩。灌頂吉祥菩薩。大威神吉祥菩薩。幢吉祥菩薩。念吉祥菩薩。法音菩薩。智慧猛菩薩。因猛菩薩。口猛菩薩。變化業菩薩。變化界菩薩。變化夜叉菩薩。變化秘密菩薩。如是等菩薩摩訶薩。皆悉證得法智秘密三昧。復有四族母。其名曰圓智三昧金剛母。寶智三昧金剛母。法智三昧金剛母。羯磨智三昧金剛母。復有四大神通菩薩。其名曰金剛婆叉神通菩薩。金剛妙入神通菩薩。金剛不動光神通菩薩。金剛喜神通菩薩。復有八大秘密化身顯供養菩薩。其名曰金剛樂菩薩。金剛色菩薩。
【現代漢語翻譯】 現代漢語譯本
大正藏第 18 冊 No. 0889 一切如來大秘密王未曾有最上微妙大曼拏羅經
No. 889
一切如來大秘密王未曾有最上微妙大曼拏羅經卷第一
西天譯經三藏朝散大夫試鴻臚少卿明教大師臣天息災奉 詔譯
相應行曼拏羅儀則品第一
如是我聞。一時世尊。在忉利天（Trayastrimsa，三十三天）大善法堂。是時乃有無數最上天人。及龍（Naga）夜叉（Yaksa）羅剎（Raksa）乾闥婆（Gandharva）阿修羅（Asura）迦樓羅（Garuda）緊曩羅（Kinnara）摩睺羅伽（Mahoraga）必里多（Preta）大力阿波娑摩啰拏（Apasmarana）吉你（Dakini）部多（Bhuta）吠多拏（Vetala）相應相母鬼等。是等厭于生死欲斷輪迴。圍繞世尊求吉祥法。亦復樂求無盡金剛界廣大智成就法。是時復有無數為利三界作變化相清凈智大菩薩。其名曰智金剛菩薩。智鉤菩薩。智欲菩薩。智密菩薩。灌頂吉祥菩薩。大威神吉祥菩薩。幢吉祥菩薩。念吉祥菩薩。法音菩薩。智慧猛菩薩。因猛菩薩。口猛菩薩。變化業菩薩。變化界菩薩。變化夜叉菩薩。變化秘密菩薩。如是等菩薩摩訶薩。皆悉證得法智秘密三昧。復有四族母。其名曰圓智三昧金剛母。寶智三昧金剛母。法智三昧金剛母。羯磨智三昧金剛母。復有四大神通菩薩。其名曰金剛婆叉神通菩薩。金剛妙入神通菩薩。金剛不動光神通菩薩。金剛喜神通菩薩。復有八大秘密化身顯供養菩薩。其名曰金剛樂菩薩。金剛色菩薩。
【English Translation】 English version
T18 No. 0889 The Supreme and Subtle Great Mandala Sutra of the Unprecedented Great Secret King of All Tathagatas
No. 889
The Supreme and Subtle Great Mandala Sutra of the Unprecedented Great Secret King of All Tathagatas, Volume 1
Translated by the Tripitaka Master Tian Xizai of the Western Heaven Translation Bureau, Grand Master of Mingjiao, Adjutant of the Honglu Temple, holding imperial decree.
Chapter 1: The Rituals of the Corresponding Practice Mandala
Thus have I heard. At one time, the World Honored One was in the Great Good Dharma Hall in Trayastrimsa (忉利天, Heaven of Thirty-Three). At that time, there were countless supreme devas, as well as Nagas (龍), Yakshas (夜叉), Rakshas (羅剎), Gandharvas (乾闥婆), Asuras (阿修羅), Garudas (迦樓羅), Kinnaras (緊曩羅), Mahoragas (摩睺羅伽), Pretas (必里多), powerful Apasmaranas (阿波娑摩啰拏), Dakinis (吉你), Bhutas (部多), Vetala (吠多拏), corresponding Sanghamatrikas, and ghosts, etc. These beings, weary of birth and death and desiring to end the cycle of reincarnation, surrounded the World Honored One, seeking auspicious Dharma. They also delighted in seeking the boundless Vajra realm's vast wisdom and accomplishment Dharma. At that time, there were also countless great Bodhisattvas of pure wisdom, manifesting various forms for the benefit of the three realms. Their names were: Wisdom Vajra Bodhisattva, Wisdom Hook Bodhisattva, Wisdom Desire Bodhisattva, Wisdom Secret Bodhisattva, Empowerment Auspicious Bodhisattva, Great Powerful Auspicious Bodhisattva, Banner Auspicious Bodhisattva, Mindfulness Auspicious Bodhisattva, Dharma Sound Bodhisattva, Wisdom Fierce Bodhisattva, Cause Fierce Bodhisattva, Mouth Fierce Bodhisattva, Transformation Karma Bodhisattva, Transformation Realm Bodhisattva, Transformation Yaksha Bodhisattva, Transformation Secret Bodhisattva. These Bodhisattvas Mahasattvas all attained the Dharma Wisdom Secret Samadhi. There were also four clan mothers, named: Perfect Wisdom Samadhi Vajra Mother, Jewel Wisdom Samadhi Vajra Mother, Dharma Wisdom Samadhi Vajra Mother, and Karma Wisdom Samadhi Vajra Mother. There were also four great supernatural power Bodhisattvas, named: Vajra Vak Supernatural Power Bodhisattva, Vajra Wonderful Entry Supernatural Power Bodhisattva, Vajra Immovable Light Supernatural Power Bodhisattva, and Vajra Joy Supernatural Power Bodhisattva. There were also eight great secret transformation body manifestation offering Bodhisattvas, named: Vajra Pleasure Bodhisattva, and Vajra Color Bodhisattva.
金剛妙音菩薩。金剛愛菩薩。金剛薩寫菩薩。金剛頗羅菩薩。金剛最上莊嚴菩薩。金剛妙香菩薩。復有十六大力自在藥叉大忿怒明王等。其名曰左無畏大忿怒明王。無能勝大忿怒明王。能成就大忿怒明王。最上蓮花明大忿怒明王。馬首大忿怒明王。蓮花軍茶利大忿怒明王。凈光大忿怒明王。甘露軍茶利大忿怒明王。大力大忿怒明王。普光大忿怒明王。呬嚕迦大忿怒明王。嚕左迦大忿怒明王。無邊大忿怒明王。金剛不動大忿怒明王。多啰大忿怒明王。祖那大忿怒明王。白傘蓋大忿怒明王。最上明大忿怒明王。六面大忿怒明王。復有十六大女形明王等。其名曰多羅大明王。無能勝大明王。孔雀大明王。金剛鉤大明王。大稱大明王。顰眉大明王。摩摩枳大明王。金剛鎖大明王。金剛拳大明王。白色大明王。寶髻大明王。金剛行步大明王。金剛身大明王。金剛香大明王。持世大明王。復有四相應相女形大明王。復有六十四大金剛拏吉爾。復有四大地天。其名曰不動大地天。黃面大地天。黑白色大地天。紅面大地天。如是等大地天。能成就一切事。能施一切欲。能安住一切法。復有八大瘧者。其名曰金剛口大瘧者。黃面大瘧者。醜面大瘧者。紅身大瘧者。多面大瘧者。三髻大瘧者。食血大瘧者。赤黃大瘧者。如是等大瘧者。常侵
【現代漢語翻譯】 現代漢語譯本： 金剛妙音菩薩（Vajra Wonderful Sound Bodhisattva）。金剛愛菩薩（Vajra Love Bodhisattva）。金剛薩寫菩薩（Vajrasattva Bodhisattva）。金剛頗羅菩薩（Vajra Phala Bodhisattva）。金剛最上莊嚴菩薩（Vajra Supreme Adornment Bodhisattva）。金剛妙香菩薩（Vajra Wonderful Fragrance Bodhisattva）。 復有十六大力自在藥叉大忿怒明王等。其名曰左無畏大忿怒明王。無能勝大忿怒明王。能成就大忿怒明王。最上蓮花明大忿怒明王。馬首大忿怒明王。蓮花軍茶利大忿怒明王。凈光大忿怒明王。甘露軍茶利大忿怒明王。大力大忿怒明王。普光大忿怒明王。呬嚕迦大忿怒明王。嚕左迦大忿怒明王。無邊大忿怒明王。金剛不動大忿怒明王。多啰大忿怒明王。祖那大忿怒明王。白傘蓋大忿怒明王。最上明大忿怒明王。六面大忿怒明王。 復有十六大女形明王等。其名曰多羅大明王。無能勝大明王。孔雀大明王。金剛鉤大明王。大稱大明王。顰眉大明王。摩摩枳大明王。金剛鎖大明王。金剛拳大明王。白色大明王。寶髻大明王。金剛行步大明王。金剛身大明王。金剛香大明王。持世大明王。 復有四相應相女形大明王。復有六十四大金剛拏吉爾。復有四大地天。其名曰不動大地天。黃面大地天。黑白色大地天。紅面大地天。如是等大地天。能成就一切事。能施一切欲。能安住一切法。 復有八大瘧者。其名曰金剛口大瘧者。黃面大瘧者。醜面大瘧者。紅身大瘧者。多面大瘧者。三髻大瘧者。食血大瘧者。赤黃大瘧者。如是等大瘧者。常侵
【English Translation】 English version: Vajra Wonderful Sound Bodhisattva. Vajra Love Bodhisattva. Vajrasattva Bodhisattva. Vajra Phala Bodhisattva. Vajra Supreme Adornment Bodhisattva. Vajra Wonderful Fragrance Bodhisattva. Furthermore, there are sixteen great powerful and self-existing Yaksha Great Wrathful Vidyarajas (wisdom kings), etc. Their names are: Left Fearless Great Wrathful Vidyaraja. Invincible Great Wrathful Vidyaraja. Accomplishing Great Wrathful Vidyaraja. Supreme Lotus Light Great Wrathful Vidyaraja. Horse-Headed Great Wrathful Vidyaraja. Lotus Kundali Great Wrathful Vidyaraja. Pure Light Great Wrathful Vidyaraja. Amrita Kundali Great Wrathful Vidyaraja. Great Power Great Wrathful Vidyaraja. Universal Light Great Wrathful Vidyaraja. Heruka Great Wrathful Vidyaraja. Rujaka Great Wrathful Vidyaraja. Boundless Great Wrathful Vidyaraja. Vajra Immovable Great Wrathful Vidyaraja. Tara Great Wrathful Vidyaraja. Juna Great Wrathful Vidyaraja. White Umbrella Great Wrathful Vidyaraja. Supreme Light Great Wrathful Vidyaraja. Six-Faced Great Wrathful Vidyaraja. Furthermore, there are sixteen great female-form Vidyarajnis (wisdom queens), etc. Their names are: Tara Great Vidyarajni. Invincible Great Vidyarajni. Peacock Great Vidyarajni. Vajra Hook Great Vidyarajni. Great Name Great Vidyarajni. Frowning-Eyebrow Great Vidyarajni. Mamaki Great Vidyarajni. Vajra Lock Great Vidyarajni. Vajra Fist Great Vidyarajni. White Great Vidyarajni. Jewel Crest Great Vidyarajni. Vajra Walking Great Vidyarajni. Vajra Body Great Vidyarajni. Vajra Fragrance Great Vidyarajni. World-Holding Great Vidyarajni. Furthermore, there are four corresponding female-form Great Vidyarajnis. Furthermore, there are sixty-four great Vajra Dakinis. Furthermore, there are four great Earth Devas. Their names are: Immovable Great Earth Deva. Yellow-Faced Great Earth Deva. Black and White Great Earth Deva. Red-Faced Great Earth Deva. Such are the Great Earth Devas. They can accomplish all things. They can bestow all desires. They can abide in all dharmas. Furthermore, there are eight great malarial spirits. Their names are: Vajra Mouth Great Malarial Spirit. Yellow-Faced Great Malarial Spirit. Ugly-Faced Great Malarial Spirit. Red-Bodied Great Malarial Spirit. Many-Faced Great Malarial Spirit. Three-Crested Great Malarial Spirit. Blood-Eating Great Malarial Spirit. Reddish-Yellow Great Malarial Spirit. Such are the Great Malarial Spirits. They constantly invade
害有情。令彼有情失於色力。或奪其命。如是等天及彼天主。持明天持明天主。乃至龍及龍主。乾闥婆乾闥婆主。緊曩羅緊曩羅主。乃至所有噁心者極惡心者。乃至善者極善者。如是等眾皆來集會。
爾時世尊觀察是會諸大眾已。入毗盧遮那一切金剛曼拏羅莊嚴三摩地已。即于眉間心間臍中。放大光明照一切世界。而彼光明照一切世界已。還復來入金剛相應之心。
爾時金剛手菩薩。于大眾中整衣肅容從坐而起。手擲金剛詣于佛所。稽首佛足重伸敬禮。禮已合掌而說贊言。我今歸命毗盧遮那最上無畏。能說灌頂大陀羅尼成就調伏。欲令有情覺悟不生不滅無相之智。能破輪迴生死大怖。如是贊己重白佛言。大悲世尊我今有疑欲當請問。愿賜哀愍而為解說。
世尊金剛阿阇梨作曼拏羅。云何擇地地有幾種。云何作凈云何作橛。云何能破諸惡障難。云何解除諸相禁縛。乃至諸龍云何降伏。又持誦作法雲何護摩。乃至火法當云何作。又一切曼拏羅當有幾種。當開幾門門有幾種其相云何。又復外曼拏羅當有何義。內曼拏羅復有何義。中間輪相其義云何。曼拏羅界云何擘畫云何絣線。所作本尊及彼賢聖身量云何。樓閣寶座當高幾許。至於印契其相云何。又粉曼拏羅當云何作。粉有幾種下粉次第何是先後。又阿阇
【現代漢語翻譯】 現代漢語譯本 加害有情眾生，使他們失去美貌和力量，甚至奪取他們的性命。像這樣的天神以及他們的天主（devapati，天界的主宰），持明天（vidyadhara，明咒仙人）以及他們的天主，乃至龍族以及他們的龍主（nagaraja，龍族的首領），乾闥婆（gandharva，天界的樂神）以及他們的乾闥婆主，緊曩羅（kinnara，天界的歌神）以及他們的緊曩羅主，乃至所有心懷惡意者、極端惡意者，乃至善良者、極端善良者，像這樣的眾生都來到這裡。
這時，世尊觀察了集會的大眾，進入了毗盧遮那（Vairocana，光明遍照）一切金剛曼拏羅（vajra-mandala，金剛壇城）莊嚴三摩地（samadhi，禪定）之後，即從眉間、心間、臍中，放出大光明照耀一切世界。而那光明照耀一切世界之後，又返回來進入金剛相應之心。
這時，金剛手菩薩（Vajrapani，手持金剛杵的菩薩）在大眾中整理衣袍，端正儀容，從座位上站起來，手擲金剛杵（vajra，金剛杵）到佛陀處，頂禮佛足，再次恭敬地行禮。禮畢，合掌讚頌說：『我現在歸命于毗盧遮那，最上無畏者，能說灌頂大陀羅尼（abhiseka-maha-dharani，受頂大法咒），成就調伏，欲令有情眾生覺悟不生不滅無相之智慧，能破除輪迴生死的巨大恐怖。』這樣讚頌完畢，再次稟告佛陀說：『大悲世尊，我現在有疑問想要請問，愿您慈悲憐憫，為我解說。』
世尊，金剛阿阇梨（vajra-acarya，金剛上師）作曼拏羅時，如何選擇土地？土地有幾種？如何作凈化？如何製作橛（kila，橛，樁）？如何能夠破除各種惡障和困難？如何解除各種表相的禁錮？乃至如何降伏諸龍？又持誦作法時如何護摩（homa，火供）？乃至火法應當如何做？又一切曼拏羅應當有幾種？應當開幾扇門？門有幾種？它們的形相如何？又外曼拏羅應當有什麼意義？內曼拏羅又有什麼意義？中間輪相的意義又是什麼？曼拏羅的界線如何劃分？如何拉線？所作的本尊（istadevata，本尊）以及那些賢聖的身量應當如何？樓閣寶座應當有多高？至於印契（mudra，手印）的形相應當如何？又粉曼拏羅應當如何製作？粉有幾種？下粉的次第，什麼是先後？又阿阇梨（acarya，上師）
【English Translation】 English version To harm sentient beings, causing them to lose their beauty and strength, or even taking their lives. Such devas (gods) and their devapatis (lords of the gods), vidyadharas (holders of mantras) and their lords, even nagas (dragons) and their nagarajas (kings of the dragons), gandharvas (celestial musicians) and their lords, kinnaras (mythical beings, half-human and half-horse) and their lords, even all those with evil minds, those with extremely evil minds, even the good, the extremely good, such beings all come here.
Then, the World Honored One, observing the great assembly, entered the Samadhi (state of meditative absorption) of the adornment of the Vairocana (the universal Buddha) all-vajra-mandala (diamond circle), and from between his eyebrows, from his heart, and from his navel, emitted great light, illuminating all worlds. And that light, having illuminated all worlds, returned and entered the vajra-corresponding heart.
Then, Vajrapani Bodhisattva (the Bodhisattva holding the vajra), in the midst of the assembly, adjusted his robes, composed himself, arose from his seat, and cast his vajra (thunderbolt) towards the Buddha. He bowed his head to the Buddha's feet and again paid his respects. Having paid his respects, he joined his palms and spoke in praise, saying: 'I now take refuge in Vairocana, the most supreme fearless one, who can speak the abhiseka-maha-dharani (great mantra of empowerment), accomplishing subjugation, desiring to awaken sentient beings to the wisdom of non-birth and non-extinction, the wisdom of no-form, able to break the great fear of samsara (cycle of rebirth) and death.' Having praised in this way, he again addressed the Buddha, saying: 'Great Compassionate World Honored One, I now have doubts and wish to ask questions. May you grant your compassion and explain them for me.'
World Honored One, when a vajra-acarya (vajra master) makes a mandala, how does he choose the land? How many kinds of land are there? How does he purify it? How does he make the kila (peg)? How can he break all evil obstacles and difficulties? How can he release the bonds of all appearances? Even how can he subdue the nagas? Also, when reciting and performing rituals, how does he perform homa (fire offering)? Even how should the fire ritual be performed? Also, how many kinds of mandalas should there be? How many gates should be opened? How many kinds of gates are there? What are their forms? Also, what should be the meaning of the outer mandala? What should be the meaning of the inner mandala? What is the meaning of the wheel-form in the middle? How are the boundaries of the mandala drawn? How are the lines marked? What should be the measurements of the principal deity (istadevata) and those sages? How high should the pavilions and jeweled thrones be? As for the mudras (hand gestures), what should their forms be? Also, how should the powder mandala be made? How many kinds of powder are there? What is the order of applying the powders, what comes first and what comes later? Also, the acarya (master)
梨攝受弟子法則云何。弟子修行先修何法。又持誦之人所修先行法則云何。又復弟子入曼拏羅次第云何。所奉本尊諸有明契云何傳受。獻食出生儀有幾種。于阿阇梨奉獻何物。又復奉獻諸佛如來賢瓶大小之量當有幾種。瓶項瓶口當云何作。又復云何作灌頂法。隨法當何所用。又云何名秘密曼拏羅。世尊我今一一請問如是之事。為欲利樂一切有情。唯愿慈悲廣為開說。說是語已還複本座。
爾時世尊告金剛手言。善哉善哉汝金剛手。得大無畏具大悲愍。而於我前能發是問。宜應諦聽當爲汝說。時金剛手瞻仰專注受教而住。
佛言金剛手地種廣大各各有相。大略言之而有四種。隨其四姓而分別之。四姓者所謂剎帝利婆羅門毗舍首陀。此者為四。擇地之法隨其香味。或以顏色亦有四種。第一剎帝利姓求赤色地。第二婆羅門姓求白色地。第三毗舍求深黃地。第四首陀求黑色地。又以香氣而擇其地。剎帝利地雜蓮花香。婆羅門地青蓮花香。毗舍之地女觸之香。首陀之地雌黃之香。又以其味而分別之。剎帝利地其味如鐵復有甘味。婆羅門地其味辛辣。毗舍之地其味唯甜。首陀之地其味苦辣。如是之地當一心專注分別揀擇。得是地已結界釘橛。作橛之法隨曼拏羅儀亦有四種。若為息災用有乳木為橛。若為增益用吉祥木及
【現代漢語翻譯】 現代漢語譯本： 梨攝受弟子法則是什麼？弟子修行應該先修習什麼法？還有，持誦之人所修的先行法則是什麼？再者，弟子進入曼拏羅（Mandala，壇城）的次第是什麼？所奉本尊的各種明契（象徵物）應該如何傳授？獻食出生儀有幾種？應該向阿阇梨（Acharya，導師）奉獻什麼物品？還有，奉獻給諸佛如來賢瓶的大小尺寸應該有幾種？瓶頸和瓶口應該如何製作？又應該如何進行灌頂法？隨法應該用在什麼地方？又，什麼叫做秘密曼拏羅（Mandala，壇城）？世尊，我現在一一請問這些事情，爲了利益安樂一切有情眾生，唯愿您慈悲地廣泛開示。說完這些話后，金剛手菩薩回到自己的座位。
這時，世尊告訴金剛手菩薩說：『很好，很好，你金剛手，得到大無畏，具備大悲憫，在我面前能夠提出這些問題。你應該仔細聽，我將為你解說。』當時，金剛手菩薩仰望專注，接受教誨而住。
佛說：『金剛手，地種廣大，各有各的相。大概來說，有四種。根據四種姓來分別。四種姓就是剎帝利（Kshatriya，王族或武士）、婆羅門（Brahmana，祭司）、毗舍（Vaishya，商人）和首陀（Shudra，奴隸）。這四種姓。選擇土地的方法根據其香味，或者根據顏色，也有四種。第一，剎帝利姓求紅色土地。第二，婆羅門姓求白色土地。第三，毗舍求深黃色土地。第四，首陀求黑色土地。又根據香氣來選擇土地。剎帝利地有雜蓮花香。婆羅門地有青蓮花香。毗舍之地有女人觸控過的香氣。首陀之地有雌黃的香氣。又根據味道來分別。剎帝利地，其味如鐵，又有甘味。婆羅門地，其味辛辣。毗舍之地，其味唯甜。首陀之地，其味苦辣。像這樣的土地，應當一心專注地分別揀擇。得到這樣的土地后，結界並釘入木橛。製作木橛的方法，根據曼拏羅（Mandala，壇城）的儀軌，也有四種。如果爲了息災，用乳木做木橛。如果爲了增益，用吉祥木以及……』
【English Translation】 English version: What are the rules for the Buddha to receive disciples? What Dharma should disciples practice first? Furthermore, what are the preliminary practices for those who recite mantras? Moreover, what is the order for disciples to enter the Mandala? How should the various symbols of the honored deities be transmitted? How many kinds of offering food rituals are there? What should be offered to the Acharya (teacher)? Furthermore, how many sizes should the auspicious vase offered to the Buddhas and Tathagatas be? How should the neck and mouth of the vase be made? Also, how should the initiation ritual be performed? What should the Dharma be used for? And what is called a secret Mandala? World Honored One, I now ask about these matters one by one, for the benefit and happiness of all sentient beings. I hope that you will compassionately explain them in detail.' After saying these words, Vajrapani returned to his seat.
At that time, the World Honored One said to Vajrapani: 'Excellent, excellent, Vajrapani! You have attained great fearlessness and possess great compassion. You are able to ask these questions before me. You should listen carefully, and I will explain them to you.' At that time, Vajrapani looked up attentively and remained to receive the teachings.
The Buddha said: 'Vajrapani, the types of land are vast, each with its own characteristics. Generally speaking, there are four types. They are distinguished according to the four castes. The four castes are Kshatriya (warrior or noble), Brahmana (priest), Vaishya (merchant), and Shudra (laborer). These are the four castes. The method of selecting land is based on its fragrance or color, and there are also four types. First, the Kshatriya caste seeks red land. Second, the Brahmana caste seeks white land. Third, the Vaishya seeks deep yellow land. Fourth, the Shudra seeks black land. Also, land is selected based on its fragrance. Kshatriya land has a mixed lotus fragrance. Brahmana land has a blue lotus fragrance. Vaishya land has the fragrance of a woman's touch. Shudra land has the fragrance of realgar. Also, it is distinguished based on taste. Kshatriya land tastes like iron and also has a sweet taste. Brahmana land tastes spicy. Vaishya land tastes only sweet. Shudra land tastes bitter and spicy. Such land should be carefully selected with focused attention. After obtaining such land, boundaries should be established and pegs should be driven in. The method of making pegs, according to the Mandala ritual, also has four types. If it is for pacifying disasters, milky wood is used for the pegs. If it is for increasing benefits, auspicious wood and...'
室利沙木為橛。若為降伏用佉你啰木為橛。若為調伏用鐵為橛。
又復若隨祖那忿怒明王真言。用息災法橛。若用蓮花最上明王真言。當用增益法橛。若隨大力明王真言。用降伏及調伏法橛。
又復若為辟除一切惡及驚怖障難者。當用普光印及槌印及彼真言。若為禁縛極惡之者。當用金剛羯磨及金剛鎖印真言等此印及真言。若不為極惡不得輒用。若於極惡者用此法。后須卻解放。若解放後。仍須與彼出生食祭之。
又復若於三種火壇作法時。或弟子作先行法時。或作曼拏羅護摩時。所有禁縛調伏諸障難者。以增益一切成就明真言及以香花等。為彼出生用作祭祀。
佛言金剛手作曼拏羅者有四種門。所為東南西北此為四種。金剛手言其門入者得何果報。
佛言金剛手曼拏羅有外有內及與中間。作曼拏羅者作九份量。此九分者是最上曼拏羅。正擘四門。於此四門所作所求果報各異。若為求大地主。求劍成就。求入修羅宮。乃至安樂及解脫智者。可於東門持誦作法。若為求聖藥成就及豐富財谷。乃至安樂吉祥息諸災沴者。可於南門持誦作法。若為求一切人愛重子孫隆盛。財谷豐富息災安樂者。可於西門持誦作法。若為降伏怨家。及調伏一切極惡之者。或作勇猛之事擁護。持誦之人可於北門持
【現代漢語翻譯】 現代漢語譯本：室利沙木（Śrīśa wood，吉祥樹木）適合用作木橛。如果要降伏，用佉你啰木（Khadira wood，兒茶樹木）做木橛。如果要調伏，用鐵做木橛。
此外，如果配合祖那忿怒明王（Krodha Jina，忿怒尊勝者）真言，使用息災法的木橛。如果配合蓮花最上明王（Padmotama，蓮花至上者）真言，應當使用增益法的木橛。如果配合大力明王（Mahabala，大力量者）真言，使用降伏和調伏法的木橛。
此外，如果爲了辟除一切惡事和驚怖障難，應當使用普光印（Sarvaprakasha mudra，一切光明印）和槌印（Mudgara mudra，木槌印），以及相應的真言。如果爲了禁縛極其邪惡的人，應當使用金剛羯磨（Vajrakarma，金剛事業）和金剛鎖印（Vajrashrinkhala mudra，金剛鎖鏈印）真言等，這個印和真言，如果不是極其邪惡的情況不得擅自使用。如果對極其邪惡的人使用此法，之後必須解除禁縛。如果解除禁縛后，仍然需要給予他們出生食進行祭祀。
此外，如果在三種火壇（Tri-agni kunda，三種火的祭壇）作法時，或者弟子進行先行法時，或者做曼拏羅（Mandala，壇城）護摩（Homa，火供）時，所有禁縛調伏的各種障難，用增益一切成就明真言，以及香花等，為他們出生食進行祭祀。
佛（Buddha，覺者）說：金剛手（Vajrapani，持金剛者）所作的曼拏羅有四種門，分別是東南西北這四種。金剛手問：從這些門進入的人會得到什麼果報？
佛說：金剛手的曼拏羅有外、內和中間三種。製作曼拏羅的人將其分為九份。這九份是最上等的曼拏羅。正確地開闢四個門。在這四個門所作所求的果報各不相同。如果爲了求得大地主，求得劍的成就，求得進入修羅宮（Asura-bhavana，阿修羅住所），乃至安樂和解脫智慧，可以在東門持誦作法。如果爲了求得聖藥成就和豐富的財物穀物，乃至安樂吉祥，息滅各種災禍，可以在南門持誦作法。如果爲了求得一切人愛戴敬重，子孫興旺，財物穀物豐富，息災安樂，可以在西門持誦作法。如果爲了降伏怨家，以及調伏一切極其邪惡的人，或者做勇猛的事情來擁護持誦之人，可以在北門持誦。
【English Translation】 English version: Śrīśa wood is suitable for making pegs. If it is for subduing, use Khadira wood for the peg. If it is for taming, use iron for the peg.
Furthermore, if using the mantra of Krodha Jina, use a peg for pacifying disasters. If using the mantra of Padmotama, one should use a peg for increasing benefits. If using the mantra of Mahabala, use a peg for subduing and taming.
Furthermore, if it is to ward off all evil and frightening obstacles, one should use the Sarvaprakasha mudra and Mudgara mudra, and their corresponding mantras. If it is to bind extremely evil beings, one should use the Vajrakarma and Vajrashrinkhala mudra mantras, etc. This mudra and mantra should not be used casually unless it is for extremely evil beings. If this method is used on extremely evil beings, the binding must be released afterward. If after releasing the binding, it is still necessary to offer them a Bali (offering of food).
Furthermore, when performing rituals at the Tri-agni kunda, or when disciples are performing preliminary practices, or when performing Mandala Homa, for all the obstacles of binding and taming, use the mantra for increasing all accomplishments, and use incense and flowers, etc., to make offerings of Bali to them.
The Buddha said: Vajrapani's Mandala has four gates, namely east, south, west, and north. Vajrapani asked: What are the karmic rewards for those who enter through these gates?
The Buddha said: Vajrapani's Mandala has outer, inner, and intermediate aspects. Those who construct the Mandala divide it into nine parts. These nine parts are the most supreme Mandala. Correctly open the four gates. The karmic rewards for what is done and sought at these four gates are different. If it is to seek the lord of the earth, to seek the accomplishment of the sword, to seek entry into the Asura-bhavana, and even peace and liberation wisdom, one can recite and practice at the east gate. If it is to seek the accomplishment of sacred medicine and abundant wealth and grains, and even peace and auspiciousness, and to pacify all disasters, one can recite and practice at the south gate. If it is to seek the love and respect of all people, the prosperity of descendants, abundant wealth and grains, and to pacify disasters and bring peace, one can recite and practice at the west gate. If it is to subdue enemies, and to tame all extremely evil beings, or to do courageous things to protect those who recite, one can recite at the north gate.
誦作法。
複次金剛手若依真言儀軌。修相應行隨所信樂。于各各門入悉能成就。
若覆信樂修相應儀軌。一向專注究于文義求無我法者入于東門。
複次金剛手白世尊言。外曼拏羅當云何名。
佛言金剛手外曼拏羅名。如彼大寺中有殿塔。必有垣墻以為外護。外曼拏羅亦復如是。
佛言金剛手又如智果。當勤擁護方可得成。外曼拏羅亦復如是。又如子實包在瓤殼。瓤殼在外子實在內。內曼拏羅亦復如是。又于中心當安子輪。輪相所表顯真實義。或安迦字表羯磨義。啰字表智義。又金剛手白佛言。世尊內外已說云何是中。
佛言以曼拏羅正分三分。一分是外一分是內一分是中。
金剛手白言作曼拏羅絣線云何。佛言作上中下絣之。
佛言金剛手先以智慧智方便相應三昧。觀想自身化為如來。此觀成已后。以定印等引。如如來金剛風虛空。令一切地界有金剛風遍滿。又復觀彼風輪地上。有金剛明王無字印。又復觀想四寶金剛山上。有吽字名遍現最上大金剛寶峰。其上有大寶殿。以金剛寶柱寶鈴寶衣。幢幡瓔珞種種莊嚴。而彼殿中有蓮花寶色如來於中而住。此名三昧曼拏羅。作是觀想一一了知已。復自在行四金剛步。結大惡忿怒明王印及誦真言。作金剛拳無畏行步如舞
【現代漢語翻譯】 現代漢語譯本： 誦作法。
再者，金剛手（Vajrapani），如果依照真言（mantra）儀軌，修習相應的行為，隨所信樂，對於各個法門都能成就。
如果信樂修習相應的儀軌，一向專注，探究文義，尋求無我之法的人，可以從東門進入。
再者，金剛手（Vajrapani）問世尊（Buddha）說：『外曼拏羅（outer mandala）應當如何稱呼？』
佛（Buddha）說：『金剛手（Vajrapani），外曼拏羅（outer mandala）的名稱，就像那大寺廟中有殿堂和佛塔，必定有圍墻作為外圍的保護。外曼拏羅（outer mandala）也是這樣。』
佛（Buddha）說：『金剛手（Vajrapani），又如智慧之果，應當勤加守護，方可成就。外曼拏羅（outer mandala）也是這樣。又如種子被包裹在瓤殼之中，瓤殼在外，種子在內。內曼拏羅（inner mandala）也是這樣。又在中心應當安放子輪，輪相所表現的是真實義。或者安放迦（ka）字，表示羯磨（karma）義；啰（ra）字，表示智義。』
金剛手（Vajrapani）又問佛（Buddha）說：『世尊（Buddha），內外已經說了，什麼是中呢？』
佛（Buddha）說：『將曼拏羅（mandala）正分為三份，一份是外，一份是內，一份是中。』
金剛手（Vajrapani）問：『製作曼拏羅（mandala）的絣線（grid lines）應當如何？』
佛（Buddha）說：『製作上、中、下三條絣線。』
佛（Buddha）說：『金剛手（Vajrapani），首先以智慧智、方便相應的三昧（samadhi），觀想自身化為如來（Tathagata）。此觀想成就后，以定印等引導，如如來（Tathagata）的金剛風虛空，令一切地界有金剛風遍滿。又觀想那風輪地上，有金剛明王無字印。又觀想四寶金剛山上，有吽（Hum）字，名為遍現最上大金剛寶峰，其上有大寶殿，以金剛寶柱、寶鈴、寶衣、幢幡瓔珞種種莊嚴，而那殿中有蓮花寶色如來（Tathagata）于中而住。這名為三昧曼拏羅（samadhi mandala）。作這樣的觀想，一一了知后，復自在地行走四金剛步，結大惡忿怒明王印，及誦真言（mantra），作金剛拳無畏行步如舞。』
【English Translation】 English version: Recitation Method.
Furthermore, Vajrapani, if one relies on the mantra rituals and practices corresponding actions, according to one's faith and inclination, one can achieve success in each and every dharma gate.
If one believes in practicing corresponding rituals, focusing intently, exploring the meaning of the texts, and seeking the dharma of no-self, one may enter through the eastern gate.
Furthermore, Vajrapani asked the World Honored One (Buddha): 'What should the outer mandala be called?'
The Buddha said: 'Vajrapani, the name of the outer mandala is like a great temple with halls and pagodas, which must have walls as external protection. The outer mandala is also like this.'
The Buddha said: 'Vajrapani, it is also like the fruit of wisdom, which must be diligently protected to be achieved. The outer mandala is also like this. It is also like a seed contained within its husk, the husk being on the outside and the seed on the inside. The inner mandala is also like this. Furthermore, in the center, one should place the seed syllable wheel, the form of the wheel representing the true meaning. Or place the syllable 'ka' representing the meaning of karma; the syllable 'ra' representing the meaning of wisdom.'
Vajrapani again asked the Buddha: 'World Honored One, the inner and outer have been explained, what is the middle?'
The Buddha said: 'Divide the mandala equally into three parts, one part is the outer, one part is the inner, and one part is the middle.'
Vajrapani asked: 'How should the grid lines for making the mandala be drawn?'
The Buddha said: 'Draw upper, middle, and lower grid lines.'
The Buddha said: 'Vajrapani, first, with wisdom-jnana, corresponding skillful means, and samadhi, visualize oneself transforming into the Tathagata. After this visualization is accomplished, with samadhi mudras and so on, guide, like the Tathagata's vajra wind and space, causing the vajra wind to pervade all the earth realm. Furthermore, visualize on the ground of that wind wheel, the seed syllable of the Vajra Vidyaraja. Furthermore, visualize on the four-jeweled vajra mountain, the syllable Hum, named the all-pervading supreme great vajra jewel peak, upon which is a great jewel palace, adorned with vajra jewel pillars, jewel bells, jewel garments, banners, and various ornaments, and in that palace dwells the lotus jewel-colored Tathagata. This is called the samadhi mandala. After making such visualizations and understanding each one, then freely walk the four vajra steps, form the great wrathful Vidyaraja mudra, and recite the mantra, making vajra fist fearless steps like a dance.'
。作如是觀察。然後用印真言。莊嚴曼拏羅。中間安相獻香花等。金剛手若有行人。能如是發心一一不失者。乃是行如來真言之教者。當以我威力灌頂法而與灌頂。彼行人如為一切有情。三時迴向無上智智果者。應作相應相。思惟一切有情本尊。應當如是一一了知。又金剛阿阇梨及修行同行。乃至弟子亦須如是解了。然後加持地結界作金剛地。復以吉祥妙音讚歎訖。先於西北方誌心以金剛最上明而為供養。次於東北方用金剛仗而為供養。次於東南方用金剛火而為供養。次於西南方用金剛劍而作供養。如是供養已。然後阿阇梨將弟子令執線相隨。自西北方擘畫量度。次東北方次東南方次西南方。如是擘畫量度定已。然後復自西北起首。順行絣線作界道。作四方相分三重。作內外中如是定已。請金剛阿阇梨作種種供養。于西北方持誦人左邊。先結龜印安於地上。然阿阇梨自西北方起首。右膝著地右手下粉。先下白粉次赤粉次黃粉次綠粉最後黑粉。此下粉次第恒以為式。下粉不得蓋著界道所下粉。亦不得粗細不勻或復曲戾。所下粉先有缺處更添補令全。
又金剛手白世尊言。用粉五色當何所表復有何義。
佛言譬如白色故舊之衣。欲染愛樂之色。必先以水洗濯令凈。既洗凈已白色純粹。然後染成所愛樂色。令持
【現代漢語翻譯】 現代漢語譯本： 如此進行觀察。然後使用手印和真言，莊嚴曼拏羅（壇城）。在壇城中間安置本尊像，獻上香和花等供品。金剛手（Vajrapani），如果修行者能夠這樣發心，一一不遺漏，那麼他就是奉行如來真言教法的人。應當以我的威力灌頂法為他灌頂。如果這位修行人爲了所有有情眾生，將三時（過去、現在、未來）所修功德迴向于無上智智果（無上智慧的果實），就應當作相應的觀想，思惟一切有情即是本尊。應當像這樣一一瞭解。此外，金剛阿阇梨（Vajra Acharya，金剛上師）以及一同修行的道友，乃至弟子，也必須如此理解。然後加持土地，結界，使之成為金剛地。再用吉祥美妙的音聲讚歎完畢。首先在西北方，以至誠之心用金剛最上明（Vajra supreme light mantra）進行供養。其次在東北方，用金剛杵（Vajra staff）進行供養。其次在東南方，用金剛火（Vajra fire）進行供養。其次在西南方，用金剛劍（Vajra sword）進行供養。這樣供養完畢后，然後阿阇梨帶領弟子，讓弟子執持線，跟隨阿阇梨。從西北方開始，擘畫量度。其次東北方，其次東南方，其次西南方。這樣擘畫量度完畢后，然後又從西北方開始，順時針方向拉線，作為界道，分成四方，分為三重，即內、外、中三重。這樣確定之後，請金剛阿阇梨作種種供養。在西北方，持誦者左邊，先結龜印，安放在地上。然後阿阇梨從西北方開始，右膝著地，右手撒粉。先撒白粉，其次紅粉，其次黃粉，其次綠粉，最後黑粉。這撒粉的順序始終作爲規範。撒粉不得蓋住界道，所撒的粉也不得粗細不勻，或者彎曲不正。所撒的粉如果有缺漏的地方，要添補完整。
金剛手（Vajrapani）又對世尊說：『使用五種顏色的粉，應當表示什麼？又有什麼意義？』
佛說：『譬如一件白色的舊衣服，想要染成喜愛的顏色，必須先用水洗乾淨。洗乾淨后，白色純凈，然後才能染成所喜愛的顏色，使其保持。』 English version: Make such observations. Then, using mudras (hand seals) and mantras, adorn the Mandala (sacred circle). In the center of the Mandala, place the image of the deity and offer incense, flowers, and other offerings. Vajrapani (the holder of the vajra), if a practitioner can generate such a mind of enlightenment, without omitting anything, then he is one who practices the teachings of the Tathagata's (Buddha's) true words. He should be initiated with my empowerment of power. If this practitioner, for the sake of all sentient beings, dedicates the merits accumulated in the three times (past, present, and future) towards the supreme wisdom and its fruit, then he should perform the corresponding visualization, contemplating that all sentient beings are the deity. One should understand each of these points in this way. Furthermore, the Vajra Acharya (Vajra Master), as well as fellow practitioners and even disciples, must also understand in this way. Then, bless the ground, establish boundaries, and make it a Vajra ground. After praising with auspicious and wonderful sounds, first, in the northwest direction, with sincere devotion, make offerings with the Vajra supreme light mantra. Next, in the northeast direction, make offerings with the Vajra staff. Next, in the southeast direction, make offerings with the Vajra fire. Next, in the southwest direction, make offerings with the Vajra sword. After making these offerings, then the Acharya leads the disciple, having the disciple hold the thread and follow the Acharya. Starting from the northwest direction, measure and delineate. Next, the northeast direction, next the southeast direction, next the southwest direction. After measuring and delineating in this way, then starting again from the northwest, draw a line clockwise to create a boundary, dividing it into four directions, forming three layers: inner, outer, and middle. After determining this, invite the Vajra Acharya to make various offerings. In the northwest direction, on the left side of the mantra reciter, first form the tortoise mudra and place it on the ground. Then the Acharya, starting from the northwest direction, kneels on his right knee and sprinkles powder with his right hand. First sprinkle white powder, then red powder, then yellow powder, then green powder, and finally black powder. This order of sprinkling powder should always be the standard. The powder should not cover the boundary lines, and the powder should not be uneven in thickness or crooked. If there are any gaps in the powder, add more to make it complete.
Then Vajrapani (the holder of the vajra) said to the World Honored One (Buddha): 'What do the five colors of powder represent, and what is their meaning?'
The Buddha said: 'For example, if an old white garment is to be dyed a beloved color, it must first be washed clean with water. After being washed clean, the white color is pure, and then it can be dyed the beloved color, so that it can be maintained.'
【English Translation】 Make such observations. Then, using mudras (hand seals) and mantras, adorn the Mandala (sacred circle). In the center of the Mandala, place the image of the deity and offer incense, flowers, and other offerings. Vajrapani (the holder of the vajra), if a practitioner can generate such a mind of enlightenment, without omitting anything, then he is one who practices the teachings of the Tathagata's (Buddha's) true words. He should be initiated with my empowerment of power. If this practitioner, for the sake of all sentient beings, dedicates the merits accumulated in the three times (past, present, and future) towards the supreme wisdom and its fruit, then he should perform the corresponding visualization, contemplating that all sentient beings are the deity. One should understand each of these points in this way. Furthermore, the Vajra Acharya (Vajra Master), as well as fellow practitioners and even disciples, must also understand in this way. Then, bless the ground, establish boundaries, and make it a Vajra ground. After praising with auspicious and wonderful sounds, first, in the northwest direction, with sincere devotion, make offerings with the Vajra supreme light mantra. Next, in the northeast direction, make offerings with the Vajra staff. Next, in the southeast direction, make offerings with the Vajra fire. Next, in the southwest direction, make offerings with the Vajra sword. After making these offerings, then the Acharya leads the disciple, having the disciple hold the thread and follow the Acharya. Starting from the northwest direction, measure and delineate. Next, the northeast direction, next the southeast direction, next the southwest direction. After measuring and delineating in this way, then starting again from the northwest, draw a line clockwise to create a boundary, dividing it into four directions, forming three layers: inner, outer, and middle. After determining this, invite the Vajra Acharya to make various offerings. In the northwest direction, on the left side of the mantra reciter, first form the tortoise mudra and place it on the ground. Then the Acharya, starting from the northwest direction, kneels on his right knee and sprinkles powder with his right hand. First sprinkle white powder, then red powder, then yellow powder, then green powder, and finally black powder. This order of sprinkling powder should always be the standard. The powder should not cover the boundary lines, and the powder should not be uneven in thickness or crooked. If there are any gaps in the powder, add more to make it complete. Then Vajrapani (the holder of the vajra) said to the World Honored One (Buddha): 'What do the five colors of powder represent, and what is their meaning?' The Buddha said: 'For example, if an old white garment is to be dyed a beloved color, it must first be washed clean with water. After being washed clean, the white color is pure, and then it can be dyed the beloved color, so that it can be maintained.'
誦人及與弟子。先有惡業之垢。當以曼拏羅法水洗凈。後用深智義色染成所愛樂色。其白赤黃綠四色之粉。能滅所犯大梵行罪。黑者表摩摩枳菩薩之義。其內曼拏羅中心。當以純白一色畫輪相。其外曼拏羅所有門及四角。當安置閼伽瓶。其瓶中當滿盛五寶五藥五穀等。金剛手言閼伽之瓶為有幾種其量云何。
佛言金剛手閼伽之瓶當有七種。所謂金瓶銀瓶銅瓶玻璃瓶鐵瓶木瓶瓦瓶。如是等瓶是為七種。金剛手若為息災增益及灌頂法。可用金瓶玻璃瓶瓦瓶。若為降伏調伏及作阿修羅法。可用銅瓶。若作諸忿怒法。可用銀鐵及木等。
複次金剛手彼閼伽瓶。高二十指腹闊十六指。項高五指口廣八指。此等之量為最上。曼拏羅用其瓶色。若為息災法用白色瓶。若增益法用黃色瓶。若敬愛法用赤色瓶。若降伏法用極黑色瓶。所有系瓶繒帛一隨瓶色。又降伏法瓶其項𦟛細乃是吉祥。
金剛手復白佛言。云何為弟子作灌頂法。灌頂曼拏羅其量云何。
佛言金剛手先於大曼拏羅西北方。如內曼拏羅大小量。畫灌頂曼拏羅。中間畫界或三重或七重。四面畫門。于門中各畫本方天王。乃至四隅上下亦畫本位天王。如天降下勢。各各執持天花妙鬘等。又用四閼伽瓶。其瓶先以真言一一加持訖安於四角。然于曼拏羅中
【現代漢語翻譯】 現代漢語譯本：誦經者以及他的弟子，如果先前有惡業的污垢，應當用曼拏羅（Mandala，壇城）的法水洗凈。之後用深奧智慧的色彩，染成他們所喜愛的顏色。白色、紅色、黃色、綠色這四種顏色的粉末，能夠消除所犯的大梵行罪。黑色代表摩摩枳（Mamaki）菩薩的意義。在曼拏羅的中心，應當用純白色畫輪相。在曼拏羅的外部，所有的門和四個角落，應當安置閼伽（Argha，供水）瓶。瓶中應當盛滿五寶、五藥、五穀等。金剛手（Vajrapani）菩薩問佛，閼伽瓶有幾種？它們的容量又是多少？ 佛說：『金剛手，閼伽瓶應當有七種，分別是金瓶、銀瓶、銅瓶、玻璃瓶、鐵瓶、木瓶、瓦瓶。這些瓶子就是七種。金剛手，如果是爲了息災、增益以及灌頂法事，可以使用金瓶、玻璃瓶、瓦瓶。如果是爲了降伏、調伏以及進行阿修羅（Asura，非天）法事，可以使用銅瓶。如果進行各種忿怒法事，可以使用銀瓶、鐵瓶和木瓶等。』 『此外，金剛手，這種閼伽瓶，高度為二十指，腹部寬度為十六指，頸部高度為五指，口部寬度為八指。這些尺寸是最好的。曼拏羅所用的瓶子的顏色，如果是爲了息災法事，使用白色瓶。如果是增益法事，使用黃色瓶。如果是敬愛法事，使用紅色瓶。如果是降伏法事，使用極黑色瓶。所有繫在瓶上的絲綢，顏色要和瓶子的顏色一致。另外，降伏法事所用的瓶子，頸部細長才是吉祥的。』 金剛手菩薩又問佛：『如何為弟子作灌頂法事？灌頂曼拏羅的尺寸又是多少？』 佛說：『金剛手，首先在大曼拏羅的西北方，按照內曼拏羅的大小，畫灌頂曼拏羅。中間畫界線，可以是三重或七重。四面畫門。在門中各畫本方天王。乃至四個角落和上下方，也畫本位天王，呈現天神降臨的姿態，各自執持天花、妙鬘等。再用四個閼伽瓶，先用真言一一加持完畢，然後安放在四個角落。之後在曼拏羅中……』
【English Translation】 English version: The reciter and his disciples, if they have the defilement of previous evil karma, should be cleansed with the Dharma water of the Mandala. Afterward, they should be dyed with the colors of profound wisdom into the colors they love. The four colors of powder, white, red, yellow, and green, can extinguish the great Brahmacharya (pure conduct) sins committed. Black represents the meaning of Mamaki Bodhisattva. In the center of the inner Mandala, a wheel symbol should be drawn in pure white. On the outside of the Mandala, all the doors and four corners should be adorned with Argha (offering water) vessels. The vessels should be filled with five precious gems, five medicinal herbs, and five grains. Vajrapani asked the Buddha, 'How many kinds of Argha vessels are there, and what are their measurements?' The Buddha said, 'Vajrapani, there should be seven kinds of Argha vessels, namely gold vessels, silver vessels, copper vessels, glass vessels, iron vessels, wooden vessels, and earthenware vessels. These are the seven kinds of vessels. Vajrapani, if it is for pacifying disasters, increasing benefits, and performing abhiseka (initiation) rituals, gold vessels, glass vessels, and earthenware vessels can be used. If it is for subduing, taming, and performing Asura (demi-gods) rituals, copper vessels can be used. If performing various wrathful rituals, silver, iron, and wood vessels can be used.' 'Furthermore, Vajrapani, this Argha vessel should be twenty fingers high, sixteen fingers wide in the belly, five fingers high in the neck, and eight fingers wide in the mouth. These measurements are the best. The color of the vessel used in the Mandala, if it is for pacifying disasters, use a white vessel. If it is for increasing benefits, use a yellow vessel. If it is for love and respect, use a red vessel. If it is for subduing, use a very black vessel. All the silk tied to the vessel should be the same color as the vessel. Also, for the vessel used in subduing rituals, a slender neck is auspicious.' Vajrapani again asked the Buddha, 'How should one perform the abhiseka ritual for disciples? What are the measurements of the abhiseka Mandala?' The Buddha said, 'Vajrapani, first, in the northwest of the great Mandala, according to the size of the inner Mandala, draw the abhiseka Mandala. Draw boundary lines in the middle, either three or seven layers. Draw doors on all four sides. In each door, draw the directional Lokapala (guardian deities). Even in the four corners and above and below, also draw the guardian deities of their respective positions, appearing in the posture of descending from the heavens, each holding celestial flowers and exquisite garlands. Then use four Argha vessels, first consecrating each one with mantras, and then placing them in the four corners. Then, in the Mandala...'
心畫師子座。畫畢便以多乳木所出之香。及種種花乃至上妙食等而為供養。若於此曼拏羅所受灌頂者。今生所有一切輕重之罪悉得消滅。
複次金剛手言。曼拏羅中諸賢聖身量及色云何。乃至其座高低云何。佛言金剛手曼拏羅賢聖而有四種。所謂幖幟或鑄或畫或復木雕。其量大小應曼拏羅門。隨彼所造當令圓滿。法印具足圓光嚴飾。所造本尊倍令殊勝。又于東方安阿閦佛身淺青色。南方安寶生佛身淺黃色。西方安無量壽佛身純紅色。北方安不空成就佛身大綠寶色。是諸如來各各坐于隨方寶座。至於頭冠髮髻種種莊嚴。如諸如來無不具足。又于中方作三界道。以純白色而作心輪。輪中畫毗盧印。又阿閦如來作觸地印。寶生如來作施愿印。無量壽如來作定印。不空成就如來作施無畏印。印與真言同用。又樓閣賢聖于金剛曼拏羅外。別安曼拏羅。廣闊十尺莊嚴具足。諸賢聖座與佛座稍卑安排。本族賢聖又本族母。又護世及諸天主等座。高低如曼拏羅。又夜摩天王及彼天賢聖座高四指。
複次金剛手如是作曼拏羅已。其阿阇梨當須志心奉獻花鬘瓔珞。及金剛鈴拂。乃至妙香閼伽等。其閼伽瓶當正造八所或十六所。並須依法滿盛香水。又用好酥然燈斯為最上。若或為成就法者。當以白芥子油然燈。若為中下事者可用
【現代漢語翻譯】 現代漢語譯本：在心識中觀想獅子座。繪畫完成後，用多乳樹所產的香，以及各種鮮花乃至上等的美味食物等來進行供養。如果有人在此曼拏羅（Mandala，壇城）中接受灌頂，那麼今生所有的一切輕重罪業都能夠消滅。
金剛手（Vajrapani）菩薩又問，曼拏羅（Mandala，壇城）中的諸位賢聖的身量和顏色是怎樣的？乃至他們的座位高低又是怎樣的？佛說，金剛手（Vajrapani），曼拏羅（Mandala，壇城）中的賢聖有四種表現形式，即用幖幟（象徵物），或者鑄造，或者繪畫，或者用木頭雕刻。其大小尺寸應與曼拏羅（Mandala，壇城）的門相適應。無論用哪種方式製造，都應當使其圓滿，法印具足，用圓光來莊嚴修飾。所造的本尊（Yidam）要顯得更加殊勝。又在東方安放阿閦（Akshobhya）佛，身色為淺青色；南方安放寶生（Ratnasambhava）佛，身色為淺黃色；西方安放無量壽（Amitabha）佛，身色為純紅色；北方安放不空成就（Amoghasiddhi）佛，身色為深綠色。這些如來各自坐在其所對應方位的寶座上，至於頭冠、髮髻等各種莊嚴，都應如諸如來一樣，無不具足。又在中央方位設定三界道，用純白色來製作心輪，輪中畫毗盧（Vairocana）印。阿閦（Akshobhya）如來作觸地印（Bhumisparsha Mudra），寶生（Ratnasambhava）如來作施愿印（Varada Mudra），無量壽（Amitabha）如來作定印（Dhyana Mudra），不空成就（Amoghasiddhi）如來作施無畏印（Abhaya Mudra）。手印與真言一同使用。又樓閣賢聖在金剛曼拏羅（Vajra Mandala，金剛壇城）外，另外設定曼拏羅（Mandala，壇城），寬闊十尺，莊嚴具足。諸位賢聖的座位比佛的座位稍低一些來安排。本族賢聖以及本族母，還有護世神及諸天主等的座位高低也如曼拏羅（Mandala，壇城）一樣。夜摩（Yama）天王以及他的天眾賢聖的座位高四指。
金剛手（Vajrapani），如此製作曼拏羅（Mandala，壇城）后，阿阇梨（Acharya，導師）應當全心全意地奉獻花鬘、瓔珞，以及金剛鈴、拂塵，乃至妙香、閼伽（Arghya，供水）等。閼伽（Arghya，供水）瓶應當如法制作八個或十六個，並且必須依法盛滿香水。又用好的酥油點燈，這是最上等的。如果爲了成就某種法事，應當用白芥子油點燈。如果爲了中等或下等的事情，可以使用。
【English Translation】 English version: Visualize a lion throne in your mind. After completing the painting, make offerings with incense from the multi-milk tree, various flowers, and even the finest delicacies. If one receives initiation within this Mandala (sacred cosmic diagram), all heavy and light sins of this life will be extinguished.
Furthermore, Vajrapani (the thunderbolt-bearing Bodhisattva) asked, 'What are the dimensions and colors of the holy beings in the Mandala (sacred cosmic diagram)? And what are the heights of their seats?' The Buddha said, 'Vajrapani, the holy beings in the Mandala (sacred cosmic diagram) have four forms of representation: symbols, casting, painting, or wood carving. Their size should correspond to the gate of the Mandala (sacred cosmic diagram). Whatever method is used, it should be complete, with complete mudras (hand gestures) and adorned with halos. The principal deity (Yidam) should be made even more magnificent. Moreover, in the east, place Akshobhya (the Immovable Buddha), with a light blue body; in the south, place Ratnasambhava (the Jewel-Born Buddha), with a light yellow body; in the west, place Amitabha (the Buddha of Infinite Light), with a pure red body; in the north, place Amoghasiddhi (the Unfailing Success Buddha), with a deep green body. These Tathagatas (Buddhas) each sit on their respective jeweled thrones. As for their crowns, hair knots, and various adornments, they should be complete, just like those of all the Tathagatas (Buddhas). Also, in the center, create the path of the three realms, using pure white to create the heart wheel, and draw the Vairocana (the Universal Buddha) mudra (hand gesture) in the wheel. Akshobhya (the Immovable Buddha) Buddha makes the earth-touching mudra (Bhumisparsha Mudra), Ratnasambhava (the Jewel-Born Buddha) Buddha makes the wish-granting mudra (Varada Mudra), Amitabha (the Buddha of Infinite Light) Buddha makes the meditation mudra (Dhyana Mudra), and Amoghasiddhi (the Unfailing Success Buddha) Buddha makes the fear-not mudra (Abhaya Mudra). The mudras (hand gestures) are used together with mantras (sacred utterances). Furthermore, the holy beings of the pavilion are placed outside the Vajra Mandala (diamond Mandala), with a separate Mandala (sacred cosmic diagram) that is ten feet wide and fully adorned. The seats of the holy beings are arranged slightly lower than the seats of the Buddhas. The holy beings of the family, as well as the family mothers, and the guardians of the world and the lords of the gods, have seats of the same height as the Mandala (sacred cosmic diagram). The seat of Yama (the Lord of Death) and his heavenly holy beings is four fingers high.'
Furthermore, Vajrapani (the thunderbolt-bearing Bodhisattva), after making the Mandala (sacred cosmic diagram) in this way, the Acharya (spiritual teacher) should wholeheartedly offer flower garlands, necklaces, and vajra bells, whisks, and even fragrant incense and arghya (offering water). The arghya (offering water) vessels should be properly made in eight or sixteen places, and they must be filled with fragrant water according to the Dharma. Also, burning good ghee (clarified butter) is the best. If it is for accomplishing a certain Dharma practice, then white mustard seed oil should be used for lighting the lamps. If it is for medium or lower matters, it can be used.
常油燃燈。
複次金剛手言以花供養者。隨各各法而有幾種。乃至涂香燒香等物。吉與不吉而有幾種。
佛言彼摩里迦花無憂花。摩俱羅花惹帝花。瞻波迦花喻體迦花。軍那花你摩里迦花。怛誐啰花迦俱婆花。如是諸花皆是吉祥。可遍於三族而用供養。又瞻波迦花無憂花奔曩誐花。如是等花可供養最上曼拏羅。又俱吒惹花悉致迦花。黃金花尸里舍花。建尼迦啰花俱母那花優缽羅花。如是諸花常供養大蓮花族。又優缽羅花怛誐羅花。曲花迦難𤚥花波吒羅花。白蓮花及種種蓮花。妙香花妙解脫花。調伏花新末里迦花。如是等花可用供養秘密曼拏羅。如上諸花並是吉祥花可依法供養。又阿俱羅花迦啰尾啰花。此等花者佛不許用非吉祥故。又有諸花若是不臭兼及無刺。亦未有人毀折者。可隨力隨分而作供養。此為中等可供養陀羅尼曼拏羅忿怒曼拏羅。
又復有諸香等。于供養義亦有分別。所謂白檀麝香睹魯瑟迦香。乳香烏尸覽香。室哩吠瑟吒迦香。𤚥尸香母瑟吒香。吉薩啰香。如是諸香搗篩為粖。用沙糖和是為和香。此香可用供養最上曼拏羅。又白檀香龍腦香沉香麝香。及不蚛恭俱摩香。如是等香可用供養中等曼拏羅。又復以安息香牛角駝毛。及鼠狼皮等為屑。用摩你木汁和合為香。如是等香可為調伏法用
【現代漢語翻譯】 現代漢語譯本 常點油燈。
金剛手菩薩又問佛說：『用鮮花供養，根據不同的法門，有幾種不同的鮮花？乃至涂香、燒香等物品，吉祥與不吉祥的，又有幾種區分？』
佛說：『彼摩里迦花（茉莉花），無憂花（象徵無憂無慮），摩俱羅花（木蘭花），惹帝花（薔薇花），瞻波迦花（黃玉蘭），喻體迦花（白玉蘭），軍那花（素馨花），你摩里迦花（夜茉莉），怛誐啰花（夾竹桃），迦俱婆花（雞冠花）。這些花都是吉祥的，可以普遍用於供養三部（佛部、蓮花部、金剛部）。又如瞻波迦花、無憂花、奔曩誐花（海棠花）等花，可以供養最上曼拏羅（至高無上的壇城）。又如俱吒惹花（杜鵑花），悉致迦花（梔子花），黃金花（金盞花），尸里舍花（合歡花），建尼迦啰花（金鳳花），俱母那花（睡蓮），優缽羅花（青蓮花）。這些花常用來供養大蓮花部。又如優缽羅花、怛誐啰花、曲花（鬱金香），迦難𤚥花（紅千層），波吒羅花（紫葳），白蓮花及各種蓮花，妙香花（香水百合），妙解脫花（風信子），調伏花（鳶尾花），新末里迦花（新茉莉）。這些花可以用來供養秘密曼拏羅（秘密壇城）。以上這些花都是吉祥的花，可以依法供養。又如阿俱羅花（夾竹桃），迦啰尾啰花（紅花蔥蘭）。這些花佛不許用，因為不吉祥。還有一些花，如果是不臭的，而且沒有刺，也沒有被人折損過的，可以隨自己的能力和條件來作供養。這些屬於中等，可以供養陀羅尼曼拏羅（總持壇城）和忿怒曼拏羅（忿怒尊壇城）。』
又有各種香等，在供養的意義上也有分別。比如白檀香、麝香、睹魯瑟迦香（乳香的一種），乳香、烏尸覽香（香根草），室哩吠瑟吒迦香（松香），𤚥尸香（樟腦），母瑟吒香（香附子），吉薩啰香（藏紅花）。這些香搗碎篩成粉末，用沙糖調和，就成為和香。這種香可以用來供養最上曼拏羅。又如白檀香、龍腦香、沉香、麝香，以及不蚛恭俱摩香（鬱金香）。這些香可以用來供養中等曼拏羅。又用安息香、牛角、駝毛，以及鼠狼皮等磨成粉末，用摩你木汁調和成香。這些香可以用來進行調伏法。
【English Translation】 English version Constantly lighting oil lamps.
Furthermore, Vajrapani asked the Buddha, 'Regarding offering flowers, according to the different Dharmas, how many kinds are there? And regarding incense, scented paste, and other items, how many kinds are considered auspicious and inauspicious?'
The Buddha said, 'The Mallika flower (Jasmine), Ashoka flower (symbolizing freedom from sorrow), Magura flower (Magnolia), Jati flower (Rose), Champaka flower (Yellow Magnolia), Yuthika flower (White Jasmine), Kunda flower (Star Jasmine), Nimaalika flower (Night-blooming Jasmine), Tagara flower (Crape Jasmine), Kakubha flower (Cockscomb). All these flowers are auspicious and can be used for offering to the three families (Buddha family, Lotus family, Vajra family). Also, Champaka flowers, Ashoka flowers, Punnaga flowers (Alexandrian Laurel), and similar flowers can be offered to the supreme Mandala (the highest Mandala). Furthermore, Kutaja flowers (Kurchi), Sthichika flowers (Gardenia), golden flowers (Marigold), Shirisha flowers (Mimosa tree), Kanikara flowers (Flame of the Forest), Kumudana flowers (Water Lily), Utpala flowers (Blue Lotus). These flowers are often used to offer to the great Lotus family. Also, Utpala flowers, Tagara flowers, curved flowers (Tulip), Kalanama flowers (Bottlebrush), Patala flowers (Trumpet Flower), white lotuses and various lotuses, fragrant flowers (Hyacinth), flowers of wonderful liberation (Freesia), taming flowers (Iris), new Mallika flowers (new Jasmine). These flowers can be used to offer to the secret Mandala (secret Mandala). All the flowers mentioned above are auspicious flowers and can be offered according to the Dharma. Also, Akura flowers (Oleander), Karavira flowers (Nerium oleander). The Buddha does not permit the use of these flowers because they are not auspicious. Furthermore, any flowers that are not foul-smelling, thornless, and have not been damaged by anyone can be offered according to one's ability and circumstances. These are considered intermediate and can be offered to the Dharani Mandala (mantra Mandala) and the Wrathful Mandala (wrathful deity Mandala).'
Furthermore, various incenses also have distinctions in terms of their offering significance. For example, white sandalwood, musk, Turushka incense (a type of frankincense), frankincense, Ushira incense (Vetiver), Shri Veshthaka incense (Pine resin), Karpura incense (Camphor), Musta incense (Nutgrass), Kimsuka incense (Saffron). These incenses, ground and sieved into powder, mixed with sugar, become blended incense. This incense can be used to offer to the supreme Mandala. Also, white sandalwood, camphor, agarwood, musk, and saffron. These incenses can be used to offer to the intermediate Mandala. Furthermore, benzoin, cow horn, camel hair, and muskrat skin, etc., are ground into powder and mixed with the juice of the Mani tree to make incense. These incenses can be used for subjugation rituals.
。又復赤檀香及黑藥黑毛及苦辣香。如是諸香可於調伏曼拏羅用。若是隨力隨分得諸妙香者。可用供養陀羅尼曼拏羅最上忿怒曼拏羅等。
又復以種種飲食奉獻曼拏羅賢聖等。所謂酥乳密酪及諸漿飲。及餅糖餅油餅糖食乳粥。及以種種蔬菜等而為奉獻。
又復獻食當用諸器。所謂金器銀器銅器瓦器。或以樹葉或以荷葉。或缽羅樹葉。如上諸器及葉。但以未觸為最清凈是為最上。又復作息災增益曼拏羅出生供養。及阿阇梨自食者。但只三白而為最上。三白者乳酪粳米飯等。或別三白色食亦得。或為獻中等曼拏羅。諸賢聖即加甜味。食器用銅及葉。若為調伏等事曼拏羅。復加苦辣之味。其阿阇梨所食不越三白。
又復諸曼拏羅。一一皆須外有幢幡瓔珞妙香花鬘。涂香燒香燈燭閼伽水等而為供養。
又復阿阇梨者。于如上諸曼拏羅相應諸儀則法一一了知。而於本尊真言印契。甚深義理而能解了。又覆被精進甲冑。執猛利器仗。乘不退車堅修三密。於三界中有大威力。受於人天最上供養。如是阿阇梨常修等引。為諸弟子或作灌頂或作護摩。起曼拏羅而作利益。
複次金剛手言凡息災增益等作護摩事。云何造爐云何印契。
佛言金剛手諸護摩爐。若廣說者有五百種。今隨法說者略有四種。
【現代漢語翻譯】 現代漢語譯本：此外，還可以用赤檀香（紅色檀香）以及黑藥、黑毛和苦辣香。這些香可以用於調伏曼拏羅（用於調伏的壇城）。如果能夠隨力隨分地獲得各種美妙的香，就可以用來供養陀羅尼曼拏羅（持明咒壇城）、最上忿怒曼拏羅（最上忿怒尊壇城）等。 此外，還可以用各種飲食供奉曼拏羅（壇城）中的賢聖等。例如酥油、牛奶、蜂蜜、凝乳以及各種漿飲，還有餅、糖餅、油餅、糖食、乳粥以及各種蔬菜等，都可用來奉獻。 此外，獻食應當使用各種器皿。例如金器、銀器、銅器、瓦器，或者用樹葉、荷葉，或者缽羅樹葉。以上這些器皿和樹葉，以未經使用過的最為清凈，是為最上。此外，作息災、增益曼拏羅（息災、增益壇城）的出生供養，以及阿阇梨（導師）自己食用的食物，以三白最為上等。三白指的是乳酪、粳米飯等。或者另外準備三種白色的食物也可以。如果是獻給中等曼拏羅（壇城）的諸位賢聖，就加入甜味。食器使用銅器和樹葉。如果是爲了調伏等事的曼拏羅（壇城），就加入苦辣的味道。而阿阇梨（導師）所食用的食物不超過三白。 此外，各種曼拏羅（壇城），每一個都必須在外圍設定幢幡、瓔珞、美妙的香、花鬘、涂香、燒香、燈燭、閼伽水（凈水）等來進行供養。 此外，阿阇梨（導師）應當對如上各種曼拏羅（壇城）相應的各種儀軌法則一一了知，並且對於本尊的真言、印契以及甚深義理能夠理解。此外，還要披上精進的甲冑，手持猛利的器仗，乘坐不退轉的車，堅定地修持身、語、意三密，在三界中具有強大的威力，接受人天最上的供養。這樣的阿阇梨（導師）應當常修等引（禪定），為諸位弟子或者作灌頂，或者作護摩，建立曼拏羅（壇城）而作利益。 其次，金剛手（Vajrapani）菩薩問：凡是息災、增益等作護摩（Homa，火供）之事，應該如何建造火爐，應該使用什麼印契？ 佛陀回答說：金剛手（Vajrapani），關於護摩（Homa，火供）的火爐，如果詳細解說，有五百種之多。現在隨順儀軌來說，簡略地有四種。
【English Translation】 English version: Furthermore, one can use red sandalwood, as well as black medicine, black wool, and bitter and spicy incense. Such incenses can be used in a Subduing Mandala (a mandala for subjugation). If one can obtain various exquisite incenses according to one's ability and means, they can be used to make offerings to the Dharani Mandala (mantra-holding mandala), the Supreme Wrathful Mandala (mandala of the supreme wrathful deity), and so on. Furthermore, various foods and drinks can be offered to the virtuous and holy beings in the Mandala (circle/sacred space). These include ghee, milk, honey, yogurt, and various beverages, as well as cakes, sugar cakes, oil cakes, sugar foods, milk porridge, and various vegetables, all of which can be offered. Furthermore, various vessels should be used for offering food. These include gold vessels, silver vessels, copper vessels, earthenware vessels, or leaves of trees, lotus leaves, or leaves of the Palasha tree. Among the above vessels and leaves, those that have not been touched are the purest and most supreme. Furthermore, for the birth offerings of pacifying and increasing Mandalas (mandalas for pacification and increase), and for the food of the Acharya (teacher) himself, the 'three whites' are the most supreme. The 'three whites' refer to yogurt, rice, and so on. Alternatively, one can prepare three kinds of white food separately. If it is for offering to the intermediate Mandalas (mandalas), sweetness is added to the food for the virtuous and holy beings. Copper vessels and leaves are used as tableware. If it is for Mandalas (mandalas) for subduing and other purposes, bitter and spicy flavors are added. The food consumed by the Acharya (teacher) should not exceed the 'three whites'. Furthermore, each Mandala (circle/sacred space) must have banners, streamers, necklaces, exquisite incense, flower garlands, scented paste, burning incense, lamps, and arghya water (water for washing) as offerings on the outside. Furthermore, the Acharya (teacher) should fully understand the corresponding rituals and rules for each of the above Mandalas (circles/sacred spaces), and be able to comprehend the profound meanings of the deity's mantra, mudra, and deep principles. Furthermore, he should be clad in the armor of diligence, wielding sharp weapons, riding in a chariot of non-retrogression, firmly cultivating the three secrets of body, speech, and mind, possessing great power in the three realms, and receiving the supreme offerings of humans and gods. Such an Acharya (teacher) should constantly practice samadhi (meditative absorption), perform initiations or homas (fire offerings) for the disciples, and establish Mandalas (circles/sacred spaces) to bring benefits. Next, Vajrapani (the bodhisattva Vajrapani) said: 'Regarding the performance of Homa (fire offering) for pacifying, increasing, and other purposes, how should the fire pit be constructed, and what mudras should be used?' The Buddha said: 'Vajrapani (the bodhisattva Vajrapani), if described in detail, there are five hundred kinds of Homa (fire offering) pits. Now, according to the Dharma, there are briefly four kinds.'
一息災爐。二增益爐。三敬愛爐。四降伏爐。乃至諸成就法及調伏法。亦不離此四種之法。第一息災爐者。其狀圓如蓮華相。第二增益爐者。其狀四方縱廣正等。第三三角第四如半月真言印契各各隨法。
複次金剛手息災爐者。其色白爐緣如蓮花相。增益爐者。其色如黃金作金剛緣。降伏爐者。赤黑色及如火焰色。敬愛爐者。如半月唯赤色。諸護摩爐隨爐各有印契。息災增益用蓮花印。敬愛用鉤印。調伏用根本印。如上諸印隨安護摩爐中。其護摩爐高一肘深十二指。下廣拳指一肘。中心起一小臺。縱廣八指高二指。上面安印。息災增益法火天位臺。高四指縱廣十二指。中心作蓮花相高二指。於此蓮花上坐火天。其火天身色如乳色。髮髻具足頭冠莊嚴。二手結定印著白衣眼中出光。及入嚩羅字來入火中蓮花上坐。光焰熾盛有百千重。
複次金剛手作先行法護摩爐。以五色粉塗飾作爐。及以五蓮花而為莊嚴。其爐外四面週迴。安各方本尊印或忿怒明王真言等。
大忿怒明王真言曰。
唵(引)努瑟吒(二合)嚩日啰(二合)骨嚕(二合)馱賀曩賀曩吽㗶吒
大忿怒印。
以左手按心舒三指。以大指捻小指。右手亦如是。於心前相交如金剛杵。此印作先行法為最上法。或用發遣一切禁
【現代漢語翻譯】 現代漢語譯本： 一、息災爐：用於息滅災難的火爐。 二、增益爐：用於增進利益的火爐。 三、敬愛爐：用於獲得他人敬愛之心的火爐。 四、降伏爐：用於降伏怨敵或障礙的火爐。乃至所有成就法和調伏法，都離不開這四種火爐的運用。第一種息災爐，其形狀是圓形的，像蓮花一樣。第二種增益爐，其形狀是四方形的，縱向和橫向的長度相等。第三種敬愛爐是三角形的，第四種降伏爐像半月形，真言和手印都各自遵循相應的儀軌。
其次，金剛手菩薩的息災爐，其顏色是白色的，爐子的邊緣像蓮花。增益爐，其顏色像黃金，邊緣用金剛杵裝飾。降伏爐，是赤黑色或像火焰的顏色。敬愛爐，像半月形，只有紅色。各種護摩爐都有各自的手印。息災和增益法事使用蓮花印。敬愛法事使用鉤印。調伏法事使用根本印。如上所述的各種手印，安放在護摩爐中。護摩爐高一肘，深十二指，下部的寬度是一肘。中心建一個小臺，縱向和橫向都是八指，高兩指，上面安放手印。息災和增益法事中，火天神位的小臺，高四指，縱向和橫向都是十二指，中心做成蓮花的樣子，高兩指。在這蓮花上安坐火天神。火天神身體的顏色像乳白色，頭髮梳成髮髻，頭戴寶冠，裝飾莊嚴。兩手結定印，穿著白色的衣服，眼中放出光明。及入嚩(wà)羅(luó)字進入火焰中，坐在蓮花上。光焰熾盛，有成百上千重。
其次，金剛手菩薩作先行法護摩爐時，用五色粉塗飾火爐，並用五種蓮花來裝飾。火爐外面的四面周圍，安放各方本尊的手印，或者忿怒明王的真言等。
大忿怒明王真言曰： 唵(ōng)(引) 努瑟吒(nǔ sè zhà)(二合) 嚩日啰(wà rì là)(二合) 骨嚕(gū lū)(二合) 馱賀曩(tuó hè nǎng)賀曩(hè nǎng)吽(hōng) 㗶(pò)吒(zhà)
大忿怒印： 用左手按在心口，伸出三指，用大拇指捏住小指。右手也這樣做。在心前交叉，像金剛杵。這個手印作為先行法是最殊勝的法門。或者用於發遣一切禁制。
【English Translation】 English version: First, the pacifying homa (homa) furnace: used for pacifying disasters. Second, the increasing homa furnace: used for increasing benefits. Third, the magnetizing homa furnace: used for gaining the love and respect of others. Fourth, the subduing homa furnace: used for subduing enemies or obstacles. Furthermore, all accomplishment methods and taming methods cannot be separated from the use of these four types of furnaces. The first type, the pacifying furnace, has a round shape, like a lotus flower. The second type, the increasing furnace, has a square shape, with equal length and width. The third, the magnetizing furnace, is triangular, and the fourth, the subduing furnace, is like a half-moon shape. The mantras and mudras (mudra) each follow the corresponding ritual.
Next, the pacifying furnace of Vajrapani (Vajrapani) Bodhisattva, its color is white, and the edge of the furnace is like a lotus flower. The increasing furnace, its color is like gold, and the edge is decorated with vajras (vajra). The subduing furnace is dark red or like the color of flames. The magnetizing furnace is like a half-moon shape, only red. Each of the various homa furnaces has its own mudra. The lotus mudra is used for pacifying and increasing rituals. The hook mudra is used for magnetizing rituals. The root mudra is used for taming rituals. The various mudras mentioned above are placed in the homa furnace. The homa furnace is one cubit high, twelve fingers deep, and the width of the lower part is one cubit. A small platform is built in the center, eight fingers in length and width, and two fingers high, with the mudra placed on top. In the pacifying and increasing rituals, the platform for the Fire God's position is four fingers high, twelve fingers in length and width, with a lotus flower shape in the center, two fingers high. The Fire God sits on this lotus flower. The Fire God's body color is like milk white, his hair is styled into a bun, and he wears a jeweled crown, adorned with splendor. His two hands form the meditation mudra, he wears white clothes, and light emanates from his eyes. And the syllable 'Jvala' enters the flames and sits on the lotus flower. The flames are blazing, with hundreds of thousands of layers.
Next, when Vajrapani Bodhisattva performs the preliminary homa furnace ritual, the furnace is decorated with five-colored powders and adorned with five types of lotus flowers. On the four sides around the outside of the furnace, the mudras of the respective directional deities, or the mantras of wrathful deities, etc., are placed.
The Great Wrathful King Mantra says: Om (引) Nushta (二合) Vajra (二合) Krodha Hana Hana Hum Phet
The Great Wrathful Mudra: Press the left hand against the heart, extend three fingers, and pinch the little finger with the thumb. Do the same with the right hand. Cross them in front of the heart, like a vajra. This mudra is the most supreme method as a preliminary practice. Or it can be used to dispel all prohibitions.
縛。以前右手作印。與入嚩羅真言同用。
入縛羅真言曰。
唵(引)入嚩(二合)羅吽㗶吒
複次持誦行人。作羯磨火請召火天。可用菩提木烏曇缽木。尼俱陀木多乳樹木為柴。當令濕潤不得乾枯。用燒火作請召法。
召火天印。
以右手平仰。屈大指入掌中。屈頭指第二節成印。
召火天真言。
唵(引)阿誐曩(二合)曳(引)𪾼呬曳(二合引)呬扇(引)帝孕(二合)彌俱嚕護多(引)舍曩(引)野娑嚩(二合引)賀
以此印及真言。請召火天入前火中蓮花中。持誦人觀想火天身如雪色。右手持數珠左手持凈瓶。作慈悲相面有三目。頭戴寶冠髮髻莊嚴種種具足。若是他族作曼拏羅用者。一切成就。當用各各本族心真言安蓮花中。於後邊蓮花中安白象最上明王印。右邊蓮花中安金剛槌。左邊安蓮花。其色如乳汁。於一切處護摩同用。更以閼伽水及香花等奉獻火天。
金剛母酥尼儀則。阿阇梨手執護摩杓。滿杓作護摩。
護摩真言。
唵(引)吽誐哩(二合)恨拏(二合)誐哩(二合)恨拏(二合)護多(引)娑曩(引)野悉地孕(二合)彌缽啰(二合)野蹉娑嚩(二合引)賀
金剛母酥尼執杓印。
以右手執杓頭指作拳按于
【現代漢語翻譯】 現代漢語譯本： 縛。以前右手作印（mudra，手勢）。與入嚩羅真言（Jvala mantra，火焰真言）同用。
入縛羅真言曰：
唵(om，種子字) 入嚩(jvala) 羅 吽 㗶 吒
複次，持誦行人作羯磨火（karma fire，業火）請召火天（Agni，火神）。可用菩提木、烏曇缽木、尼俱陀木、多乳樹木為柴。當令濕潤，不得乾枯。用燒火作請召法。
召火天印：
以右手平仰，屈大指入掌中，屈頭指第二節成印。
召火天真言：
唵 阿誐曩(agana) 曳 𪾼呬曳(agniye) 呬 扇(shanti) 帝孕(tejam) 彌 俱嚕 護多(huta) 舍曩(shana) 野 娑嚩(svaha) 賀
以此印及真言，請召火天入前火中蓮花中。持誦人觀想火天身如雪色，右手持數珠（rosary，念珠），左手持凈瓶（kundika，水瓶），作慈悲相，面有三目，頭戴寶冠，髮髻莊嚴，種種具足。若是他族作曼拏羅（mandala，壇城）用者，一切成就。當用各各本族心真言安蓮花中。於後邊蓮花中安白象最上明王印。右邊蓮花中安金剛槌（vajra club，金剛杵）。左邊安蓮花，其色如乳汁。於一切處護摩（homa，火供）同用。更以閼伽水（arghya water，供水）及香花等奉獻火天。
金剛母酥尼儀則。阿阇梨（acharya，導師）手執護摩杓（homa ladle，火供勺），滿杓作護摩。
護摩真言：
唵 吽 誐哩(ghri) 恨拏(hana) 誐哩(ghri) 恨拏(hana) 護多(huta) 娑曩(shana) 野 悉地孕(siddhim) 彌 缽啰(pra) 野 蹉 娑嚩(svaha) 賀
金剛母酥尼執杓印：
以右手執杓，頭指作拳按于
【English Translation】 English version: Bound. Previously, the right hand forms a mudra (hand gesture). It is used together with the Jvala mantra (mantra of flames).
The Jvala mantra says:
Om (seed syllable) Jvala Hum Trat
Furthermore, the practitioner performing the recitation should create karma fire (fire of action) to invite Agni (the fire deity). One can use Bodhi wood, Udumbara wood, Nyagrodha wood, or milky tree wood as fuel. It should be moist, not dry. Use burning fire to perform the summoning ritual.
Mudra for summoning Agni:
With the right hand held flat and upward, bend the thumb into the palm. Bend the index finger at the second joint to form the mudra.
Mantra for summoning Agni:
Om Agana Ye Agniye Hi Shanti Tejam Mi Kuru Huta Shana Ya Svaha
With this mudra and mantra, invite Agni into the lotus in the fire in front. The practitioner should visualize Agni's body as snow-white, holding a rosary (prayer beads) in the right hand and a kundika (water bottle) in the left hand, with a compassionate appearance, three eyes on the face, wearing a jeweled crown on the head, and the hair tied in a decorative knot, complete in every way. If someone from another clan uses this to create a mandala (sacred diagram), everything will be accomplished. One should place the heart mantra of each clan in the lotus. In the lotus behind, place the mudra of the White Elephant Supreme Vidyaraja (wisdom king). In the lotus on the right, place the vajra club (thunderbolt scepter). On the left, place a lotus, its color like milk. It is used in homa (fire offering) everywhere. Further, offer arghya water (offering water), incense, flowers, etc., to Agni.
The rules for Vajramatrika-sunī. The acharya (teacher) holds the homa ladle (fire offering spoon) in hand and performs the homa with a full ladle.
Homa mantra:
Om Hum Ghri Hana Ghri Hana Huta Shana Ya Siddhim Mi Prayaccha Svaha
Vajramatrika-sunī's ladle-holding mudra:
Hold the ladle with the right hand, make a fist with the index finger and press it against
爐上。
又以二手作寶縛。二小指相交。其餘指如羯磨金剛杵印成。作此印誦前真言。滿杓作護摩。供養火天已。發遣移本位在爐內一邊。
複次作護摩隨所作法。念本尊名號為先法。然後志心供養。依法以滿杓三獻作護摩。復獻金剛槌等真言及印。如是作已。然後以本所為事。或為息災或為增益。起曼拏羅作種種法。供養賢聖得滿愿已。然後發遣請諸賢聖各還本位。
一切如來大秘密王未曾有最上微妙大曼拏羅經卷第一 大正藏第 18 冊 No. 0889 一切如來大秘密王未曾有最上微妙大曼拏羅經
一切如來大秘密王未曾有最上微妙大曼拏羅經卷第二
西天譯經三藏朝散大夫試鴻臚少卿明教大師臣天息災奉 詔譯
灌頂品第二
爾時金剛手菩薩。白佛言世尊。我自知殊勝福德圓滿。于微妙曼拏羅義今已得之。複次何人可攝授而為弟子。又弟子所生何國而可攝授。於四大姓剎帝利婆羅門毗舍首陀。如是四姓可攝授者何姓為上。
佛言金剛手。阿彌陀佛毗盧遮那佛乃是三界中秘密法主大阿阇梨。無相無性不生不滅。雖住秘密無秘密相。后阿阇梨亦須如是分明了知。若了知已。乃是住三摩地。金剛蓮花主具大悲心有大力者。
金剛手彼弟子生處國土
【現代漢語翻譯】 現代漢語譯本： 在爐子上方，再用雙手結成寶縛印（Bao Fu Yin，一種手印），兩小指交叉，其餘手指結成羯磨金剛杵印（Jiemo Jingang Chu Yin，一種手印）。結此印誦唸之前的真言，用滿勺的供品作護摩（Humo，一種祭祀儀式），供養火天（Huotian，火神）后，將火天發遣移至爐內一邊。 其次，作護摩時，根據所作的法事，先念本尊的名號，然後誠心供養。依法用滿勺的供品三次獻祭作護摩，再獻金剛槌（Jingang Chui，一種法器）等的真言及印。這樣做了之後，然後爲了所要做的事情，或是爲了息災，或是爲了增益，設立曼拏羅（Mandala，壇城），作種種法事。供養賢聖，得到滿足願望后，然後發遣，請諸位賢聖各回本位。 《一切如來大秘密王未曾有最上微妙大曼拏羅經》卷第一 《一切如來大秘密王未曾有最上微妙大曼拏羅經》卷第二 西天譯經三藏朝散大夫試鴻臚少卿明教大師臣天息災（Tianxizai，人名）奉 詔譯 灌頂品第二 這時，金剛手菩薩（Jingangshou Pusa，菩薩名）對佛說：『世尊，我自知有殊勝的福德圓滿，對於微妙曼拏羅的意義現在已經明白了。請問什麼樣的人可以攝受作為弟子？又弟子所生在哪個國家可以攝受？在四大姓——剎帝利（Chadili，貴族）、婆羅門（Poluomen，祭司）、毗舍（Pishe，商人）、首陀（Shoutuo，奴隸）中，哪一姓可以攝受作為最上等的弟子？』 佛說：『金剛手，阿彌陀佛（Amituofo，佛名）、毗盧遮那佛（Piluzhenafo，佛名）乃是三界中的秘密法主、大阿阇梨（Achali，導師）。他們無相無性，不生不滅，雖住在秘密中，卻沒有秘密的相。後來的阿阇梨也必須像這樣分明了知。如果能夠了知，就是住在三摩地（Sanmodi，禪定）。金剛蓮花主（Jingang Lianhua Zhu，一種稱號）具有大悲心，有大力。』 金剛手，那些弟子所生的國土……
【English Translation】 English version: Above the stove. Again, with both hands make the Bao Fu Mudra (Bao Fu Yin, a hand gesture). The two little fingers are crossed. The remaining fingers form the Vajra-karma Mudra (Jiemo Jingang Chu Yin, a hand gesture). Forming this mudra, recite the previous mantra. Fill the ladle and perform homa (Humo, a sacrificial ritual). After offering to Agni (Huotian, the god of fire), dismiss him and move him to one side inside the stove. Next, when performing homa, according to the practice being done, first recite the name of the principal deity, and then offer with sincere devotion. According to the Dharma, offer a full ladle three times as homa. Then offer the mantra and mudra of the Vajra Pestle (Jingang Chui, a ritual implement), and so on. Having done this, then for the matter at hand, whether it is for pacifying disasters or for increasing benefits, set up a Mandala (Mandala, sacred space), and perform various practices. After making offerings to the virtuous sages and fulfilling wishes, then dismiss them, requesting each of the virtuous sages to return to their original positions. The Sutra of the Great Secret King of All Tathagatas, the Unprecedented, Supreme, Subtle, Great Mandala, Volume 1 The Sutra of the Great Secret King of All Tathagatas, the Unprecedented, Supreme, Subtle, Great Mandala, Volume 2 Translated by the Tripitaka Master Tianxizai (Tianxizai, a personal name) of the Western Heaven, Grand Master of Mingjiao, Junior Secretary of the Court of Imperial Sacrifices, Grand Master of the Imperial Secretariat, by Imperial Order. Chapter 2: Consecration At that time, Vajrapani Bodhisattva (Jingangshou Pusa, name of a Bodhisattva) said to the Buddha: 'World Honored One, I know that I have supreme merit and fulfillment, and I have now understood the meaning of the subtle Mandala. Furthermore, what kind of person can be accepted as a disciple? Also, in what country should a disciple be born to be accepted? Among the four castes—Kshatriya (Chadili, nobility), Brahmin (Poluomen, priests), Vaishya (Pishe, merchants), and Shudra (Shoutuo, slaves)—which caste is superior for acceptance as a disciple?' The Buddha said: 'Vajrapani, Amitabha Buddha (Amituofo, name of a Buddha) and Vairocana Buddha (Piluzhenafo, name of a Buddha) are the secret Dharma lords and great Acharyas (Achali, teacher) in the three realms. They are without form, without nature, neither arising nor ceasing. Although they dwell in secrecy, they have no secret appearance. Later Acharyas must also clearly understand this. If they can understand this, they dwell in Samadhi (Sanmodi, meditative state). The Vajra Lotus Lord (Jingang Lianhua Zhu, a title) possesses great compassion and great power.' Vajrapani, the country where those disciples are born...
方所我今說之。若剎帝利或婆羅門等種姓之人。生舍衛國摩伽陀國。支那國三摩怛吒國。佉你也國啰茶國你缽羅國祖尼邪國。阿那多國俱薩羅國。具尼迦國摩羅邪國捺啰尾拏國。如是諸國所生之者皆可攝授。又若無如上中國人者。彼師子國人及一切國人亦可攝授。又吉啰多國人亦得攝授。緣彼國中曾生最上牟尼。如上諸國若剎帝利及婆羅門種姓生者。若依阿阇梨稟受修行。為行人者必獲圓滿。又阿阇梨者顏貌熙怡端正圓滿。有慈悲心清凈心。信實無偽降伏諸根。少貪少欲具大辯才。復有深智所言善軟亦復清爽。性不慳吝好於佈施。無妒無畏遠離我慢。常樂供養大阿阇梨及眾賢聖。復能演說真如之法。常行真言之行。不稱己美恒讚他德。于諸悉地所作所修一切圓滿。于諸弟子亦不嫌毀。又于弟子無所希望。以大悲心告于賢聖。令諸弟子依相應行。得入一切曼拏羅。復令弟子依于儀軌。因果相應而得解脫。又以真言印契真如之法傳付弟子。弟子白言阿阇梨。此真言印契真如之法雲何而得阿阇梨言善哉善哉佛子諦聽。佛說此真言從真如圓滿智。以慧方便流出。於三界中作化身佛。現精進力勉喻示教。于初中后其義深善。以此三摩地依金剛蓮花行教金剛薩埵等我釋迦族為悲愍一切有情。作大德阿阇梨。今於此族中得成就真言陀
【現代漢語翻譯】 現代漢語譯本： 我現在要講述方所（方位處所）。如果剎帝利（統治階級）或婆羅門（祭司階級）等種姓之人，出生在舍衛國（Śrāvastī）、摩伽陀國（Magadha）、支那國（China）、三摩怛吒國（Samataṭa）、佉你也國（Khasya）、啰茶國（Rāḍha）、你缽羅國（Nepāla）、祖尼邪國（Yavana）、阿那多國（Anarta）、俱薩羅國（Kosala）、具尼迦國（Kuntala）、摩羅邪國（Malaya）、捺啰尾拏國（Draviḍa）等國家，這些國家所出生的人都可以被攝受。如果沒有上述中國人，那麼師子國（Siṃhala，斯里蘭卡）的人以及所有其他國家的人也可以被攝受。還有吉啰多國（Kirata）的人也可以被攝受，因為那個國家曾經誕生過最上的牟尼（Muni，聖人）。上述這些國家，如果剎帝利和婆羅門種姓出生的人，如果依止阿阇梨（Ācārya，導師）稟受修行，作為修行人必定獲得圓滿。 阿阇梨應該容貌和藹可親，端正圓滿，具有慈悲心和清凈心，誠實不虛偽，能夠降伏諸根，少貪少欲，具有很大的辯才，並且具有深刻的智慧，所說的話語善良柔和且清晰爽朗，性格不慳吝，喜歡佈施，沒有嫉妒和畏懼，遠離我慢，經常樂於供養大阿阇梨以及眾位賢聖，並且能夠演說真如之法，經常奉行真言之行，不稱讚自己的優點，總是讚美他人的德行，對於各種悉地（Siddhi，成就）所作所修的一切都圓滿。對於弟子也不嫌棄譭謗，並且對於弟子沒有什麼希望，以大悲心告訴賢聖，令諸位弟子依照相應的修行，得以進入一切曼拏羅（Maṇḍala，壇城），並且令弟子依照儀軌，因果相應而得到解脫。並且以真言、印契（Mudra，手印）、真如之法傳付給弟子。弟子問道：『阿阇梨，這真言、印契、真如之法是如何得到的呢？』阿阇梨回答說：『善哉善哉，佛子，仔細聽。佛說這真言是從真如圓滿智，以智慧方便流出，在三界中作為化身佛，顯現精進力，勉勵開導教化。于初、中、后，其義深奧美好。以此三摩地（Samādhi，禪定），依金剛蓮花行教，金剛薩埵（Vajrasattva）等我釋迦族（Śākya）爲了悲憫一切有情，作為大德阿阇梨，如今於此族中得以成就真言陀（Dharaṇī，總持）。』
【English Translation】 English version: I will now speak of the 'Fang Suo' (directions and places). If people of the Kshatriya (ruling class) or Brahmin (priestly class) castes are born in countries such as Śrāvastī, Magadha, China, Samataṭa, Khasya, Rāḍha, Nepāla, Yavana, Anarta, Kosala, Kuntala, Malaya, and Draviḍa, those born in these countries can all be accepted. If there are no Chinese people as mentioned above, then people from Siṃhala (Sri Lanka) and all other countries can also be accepted. Furthermore, people from Kirata can also be accepted, because the supreme Muni (sage) was once born in that country. If those born in the Kshatriya and Brahmin castes in the aforementioned countries rely on an Ācārya (teacher) to receive and practice, as practitioners, they will surely attain perfection. The Ācārya should have a kind and amiable appearance, be upright and complete, possess a compassionate and pure heart, be honest and without falsehood, be able to subdue the senses, have few desires, possess great eloquence, and have profound wisdom. Their words should be kind, gentle, clear, and refreshing. Their nature should not be stingy, and they should be fond of giving. They should be without jealousy and fear, and far from arrogance. They should always be happy to make offerings to the great Ācāryas and all the virtuous sages, and be able to expound the Dharma of Suchness. They should always practice the conduct of mantra, not praise their own merits, and always praise the virtues of others. They should be perfect in all the Siddhis (achievements) they have made and cultivated. They should not despise or slander their disciples, and they should have no expectations from their disciples. With great compassion, they should tell the virtuous sages, so that all disciples, according to their corresponding practices, can enter all Maṇḍalas (sacred circles), and enable disciples to attain liberation according to the ritual, with cause and effect corresponding. Furthermore, they should transmit the Dharma of mantra, Mudra (hand seal), and Suchness to the disciples. The disciple asks: 'Ācārya, how can this Dharma of mantra, Mudra, and Suchness be obtained?' The Ācārya replies: 'Excellent, excellent, Buddha-son, listen carefully. The Buddha said that this mantra flows out from the perfect wisdom of Suchness, with skillful means, and acts as an incarnation Buddha in the three realms, manifesting diligent power, encouraging, guiding, and teaching. In the beginning, middle, and end, its meaning is profound and beautiful. With this Samādhi (meditative absorption), relying on the Vajra-lotus practice and teaching, Vajrasattva and others of my Śākya clan, in order to have compassion for all sentient beings, act as great virtuous Ācāryas, and now in this clan, they can achieve mantra Dharaṇī (total retention).'
羅尼一百或三百隨所愛樂依真如相應力而得成就。可以書寫傳付弟子。持誦修行利樂有情令不斷絕弟子得阿阇梨傳付教授已。禮阿阇梨足。當以金銀珍寶及象馬等至於自身。皆虔心奉獻阿阇梨及曼拏羅賢聖。時阿阇梨作金剛薩埵相應之言。子受此秘密之法。時阿阇梨爲念證明伽陀。時彼明眾為作此證。今某甲依法奉獻此金銀珍寶及象馬等。為求某事為供養曼拏羅。時阿阇梨別作灌頂曼拏羅。令弟子于曼拏羅中。師子座上。跏趺而坐。自結金剛合掌印。安於當心而住。時阿阇梨復以本尊明王真言。加持第一閼伽瓶安置曼拏羅中。然後複誦本族尊心真言加持而與灌頂。更以前印安頂上。及安頸上而與灌頂。又阿阇梨複稱弟子名。我今以此明與某甲。愿一切曼拏羅賢聖哀愍納受。弟子復以意所求事。自稱告于賢聖。其阿阇梨復結本尊根本印。加持弟子額及心。又與灌頂。又結本族尊四印安頂上。更誦真言而與灌頂。阿阇梨言汝今後所有一切世間灌頂之法汝已悉得。又復以金剛拳儀。則授金剛杵。與灌頂弟子令常受持。先以所授金剛杵。安弟子心上與灌頂。又安額次安頂而與灌頂。如是灌頂已。其阿阇梨告弟子言。善男子汝已於一切如來及一切執金剛處而得灌頂。汝已殊勝是真出世間。如得阿耨多羅三藐三菩提。
複次
【現代漢語翻譯】 現代漢語譯本 羅尼（dhāraṇī，總持）一百或三百，隨所愛樂，依真如相應之力而得成就。可以書寫傳付弟子。持誦修行，利益安樂一切有情眾生，令其傳承不斷絕。弟子得到阿阇梨（ācārya，軌範師）傳付教授之後，禮阿阇梨足。應當以金銀珍寶及象馬等，乃至自身，都虔誠奉獻阿釒梨及曼拏羅（maṇḍala，壇場）賢聖。 這時，阿阇梨作金剛薩埵（Vajrasattva）相應之言：『你已接受此秘密之法。』這時，阿阇梨爲念證明伽陀（gāthā，偈頌）。這時，那些明咒眾為作此證明：『現在某甲依法奉獻此金銀珍寶及象馬等，為求某事，為供養曼拏羅。』 這時，阿阇梨另外作灌頂曼拏羅，令弟子于曼拏羅中，師子座上，跏趺而坐。自己結金剛合掌印，安於當心而住。這時，阿阇梨又以本尊明王真言，加持第一閼伽（argha，供水）瓶，安置曼拏羅中。然後複誦本族尊心真言加持而與灌頂。更以前印安頂上，及安頸上而與灌頂。 又阿阇梨複稱弟子名：『我今以此明咒與某甲，愿一切曼拏羅賢聖哀愍納受。』弟子復以意所求事，自稱告于賢聖。其阿阇梨復結本尊根本印，加持弟子額及心。又與灌頂。又結本族尊四印安頂上，更誦真言而與灌頂。 阿阇梨言：『你今後所有一切世間灌頂之法，你已悉得。』又復以金剛拳儀，則授金剛杵（vajra，金剛），與灌頂弟子令常受持。先以所授金剛杵，安弟子心上與灌頂。又安額，次安頂而與灌頂。如是灌頂已，其阿阇梨告弟子言：『善男子，你已於一切如來及一切執金剛處而得灌頂。你已殊勝，是真出世間，如得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）。』 複次
【English Translation】 English version The dhāraṇī (羅尼, a type of mantra or spell) can be one hundred or three hundred, according to one's preference, and can be accomplished by the power corresponding to Suchness (真如). It can be written down and transmitted to disciples. Reciting and practicing it benefits and brings joy to all sentient beings, ensuring its continuous transmission. After a disciple receives the transmission and instruction from the ācārya (阿阇梨, spiritual teacher), they should pay homage at the feet of the ācārya. They should sincerely offer gold, silver, jewels, elephants, horses, and even themselves to the ācārya and the wise and holy beings in the maṇḍala (曼拏羅, sacred diagram). At this time, the ācārya speaks words corresponding to Vajrasattva (金剛薩埵): 'You have received this secret Dharma.' Then, the ācārya recites a confirming gāthā (伽陀, verse). The assembly of mantra practitioners then offers this confirmation: 'Now, so-and-so (某甲) lawfully offers this gold, silver, jewels, elephants, horses, etc., to request such-and-such a matter, as an offering to the maṇḍala.' At this time, the ācārya creates a separate initiation maṇḍala, and has the disciple sit in the lotus position on a lion throne within the maṇḍala. The ācārya forms the Vajra joined-palms mudrā (金剛合掌印), placing it at their heart center. Then, the ācārya empowers the first argha (閼伽, offering water) vase with the mantra of the principal deity and places it in the maṇḍala. Then, they recite the heart mantra of the family deity to empower and bestow the initiation. They then place the previous mudrā on the crown of the head and on the neck to bestow the initiation. Furthermore, the ācārya calls out the disciple's name: 'I now give this mantra to so-and-so (某甲). May all the wise and holy beings of the maṇḍala compassionately accept it.' The disciple then states their desired intention to the wise and holy beings. The ācārya then forms the fundamental mudrā of the principal deity and empowers the disciple's forehead and heart. They then bestow the initiation. They then form the four mudrās of the family deity and place them on the crown of the head, reciting the mantra again to bestow the initiation. The ācārya says: 'From now on, you have obtained all the worldly initiation methods.' Then, with the Vajra fist ritual, they bestow the vajra (金剛杵, diamond scepter) upon the initiated disciple, instructing them to always uphold it. First, they place the bestowed vajra on the disciple's heart and bestow the initiation. Then, they place it on the forehead, and then on the crown of the head, bestowing the initiation in this way. After this initiation, the ācārya tells the disciple: 'Good man, you have received initiation from all the Tathāgatas and all the Vajra-holders. You are now supreme, truly transcendent, like one who has attained anuttarā-samyak-saṃbodhi (阿耨多羅三藐三菩提, unsurpassed perfect enlightenment).' Furthermore
以金剛杵付弟子而令受持。阿阇梨言汝受此金剛杵。汝是入金剛三昧者。此成一切如來最上金剛杵。汝恒受持當得最上金剛之智。持金剛真言曰。
唵(引)薩里嚩(二合)怛他(引)誐多悉地嚩日啰(二合)
阿阇梨授與弟子秘密三昧者。發廣大心不得慳吝。何以故為欲令一切有情獲大智圓滿故。又復若有眾生。于阿阇梨妄加譭謗者。汝當擁護。若有於法生愛樂者。可以金剛秘密三昧及秘密曼拏羅印而付授之。又阿阇梨告弟子言。汝具菩提心。于秘密王志。心護持。
複次弟子如前得受隨緣種種灌頂已。更可與五佛灌頂之法而與灌頂。其灌頂儀者。先須于灌頂曼拏羅所。備辦香花燈涂。及以幡蓋種種供養之具。又一切儀式不得少闕。然後令弟子預潔身心方入曼拏羅。其阿阇梨為弟子作諸法事。然後結本尊印誦本尊真言。與弟子灌頂。初中方毗盧遮那佛印。以二大指二小指磔開。余指皆相著少屈成印。安弟子頂誦本尊真言與灌頂。真言曰。
唵(引)薩里嚩(二合)怛他(引)誐多達里彌(二合引)濕嚩(二合)啰伊難薩里嚩(二合)怛他(引)多怛吠(二合)曩(引)鼻詵左郝
東方阿閦佛。結金剛薩埵印。以二手相叉作拳。豎二中指相著如針成印。安弟子額上即誦真言與灌頂。真
言曰。
唵(引)薩里嚩(二合)怛他(引)誐多惹拏(二合)曩(引)鼻瑟計拏(引)鼻詵左吽
南方寶生佛印。用前金剛薩埵印。屈二中指如寶。安弟子右耳上。誦本尊真言與灌頂。真言曰。
唵(引)薩里嚩(二合)怛他(引)誐多(引)鼻瑟迦啰怛曩(二合)鼻詵左怛囕(二合)
西方觀自在王佛印。用前金剛薩埵印。屈二中指如蓮花葉成印。安弟子頂后。誦本尊真言與灌頂。真言曰。
唵(引)薩里嚩(二合)怛他(引)誐多(引)達里摩(二合引)鼻瑟計拏(引)鼻詵左呬里(二合)
北方不空成就佛印。用前金剛薩埵印。豎二小指二中指。相著如針成印。安弟子左耳上。誦本尊真言與灌頂。真言曰。
唵(引)薩里嚩(二合)怛他(引)誐多(引)鼻瑟計摩賀(引)尾濕嚩(二合)嚩日啰(二合引)鼻詵左惡
次更與授五佛髻鬘灌頂。如是得灌頂已。如同於一切智智親授灌頂。從此與名得稱為大上人。或稱為阿阇梨。悉受世間最上勝妙供養自在快樂。
阿阇梨品第三
複次金剛手菩薩。白世尊言世尊。凡阿阇梨所有供養曼拏羅賢聖。金銀摩尼一切財物。乃至所施象馬之類。其阿阇梨受得之後當何所用。愿大牟尼為我開說。佛言金剛手。
阿阇梨應有一切所施供養之物。彼阿阇梨受已當分三分。第一分奉於三寶。第二分施與婆羅門外道尼乾子等。第三分又分作二半分。半分與阿阇梨同學。半分阿阇梨自用。又前三寶之分亦分為三分。一佛二法三僧。如是分已各各受用。佛分者得造佛像及塔廟等。其法分者可用書寫如來一切經法。僧分者可造種種飲食供于眾僧。阿阇梨若能如是。分別次第互不侵損者。彼一切曼拏羅賢聖悉皆歡喜。一切所求皆得成就。若阿阇梨分分之後。或復有人為其知事。心住慳吝侵於三寶。不依阿阇梨所有旨教者。以因果故命終之後當墮叫喚地獄。後生人間以其餘業生於犬中。複次金剛手白世尊言。一切智智一切有情恒在心念。惟愿為我說於一切最上真言之行。云何大阿阇梨知息災增益及敬愛調伏等法。乃至持誦之人修相應觀想。及曼拏羅護摩之法者。彼阿阇梨住智慧輪滅一切罪者。
佛言金剛手若阿阇梨于真言中修行者。具大悲心愍念一切婆羅門外道尼乾等。以真實言勸喻開發。令信甚深秘密之法。而於同學亦不謗毀堅持五戒。復行甚深十波羅蜜圓滿大智。又復阿阇梨能救度有情。能與除滅一切罪障。又自遠離殺生及彼妄語。自不飲酒亦不勸他。何以故以彼飲酒是為一切過失根本。若阿阇梨行不真實妄稱有德。又復執好俗間
【現代漢語翻譯】 現代漢語譯本：阿阇梨（Acharya，導師）應得一切供養之物。這位阿阇梨得到供養后，應當分成三份。第一份供奉給三寶（佛、法、僧）。第二份施捨給婆羅門（Brahmin）、外道（non-Buddhist religions）和尼乾子（Nigantha，耆那教徒）等。第三份再分成兩半，一半給與阿阇梨一同學習的同學，一半阿阇梨自己使用。另外，之前供奉三寶的那一份也要分成三份，一份給佛，一份給法，一份給僧。這樣分配完畢后，各自受用。佛的那一份可以用來建造佛像和塔廟等。法的那一份可以用來書寫如來的一切經法。僧的那一份可以用來製作各種飲食供養眾僧。阿阇梨如果能夠這樣分別，按照次序，互不侵佔，那麼一切曼拏羅（Mandala，壇城）的賢聖都會歡喜，一切所求都能成就。如果阿阇梨分配之後，或者有人負責管理這些事務，心懷慳吝，侵佔三寶之物，不按照阿阇梨的旨意行事，因為這樣的因果關係，命終之後會墮入叫喚地獄。之後轉生人間，因為剩餘的業力，會投生為狗。金剛手（Vajrapani，金剛手菩薩）再次對世尊說，一切智智（Sarvajna，一切智）恒常在一切有情的心中。希望您能為我說說一切最上真言的修行。大阿阇梨如何知曉息災、增益以及敬愛、調伏等法，乃至持誦之人如何修習相應的觀想，以及曼拏羅護摩（Homa，火供）之法。那位阿阇梨安住于智慧之輪，滅除一切罪業。 佛說，金剛手，如果阿阇梨在真言（Mantra，咒語）中修行，具有大悲心，憐憫一切婆羅門、外道、尼乾等，用真實的言語勸導開悟他們，讓他們深信甚深秘密之法。並且對於同學也不誹謗詆譭，堅持五戒。進一步修行甚深的十波羅蜜（Paramita，十度），圓滿大智慧。阿阇梨能夠救度有情，能夠幫助他們消除一切罪障。自己遠離殺生以及妄語。自己不飲酒，也不勸他人飲酒。為什麼呢？因為飲酒是一切過失的根本。如果阿阇梨行為不真實，虛假地宣稱自己有德行，又貪戀世俗之事。
【English Translation】 English version: The Acharya (Acharya, teacher) should receive all offerings. Having received them, the Acharya should divide them into three parts. The first part is offered to the Three Jewels (Buddha, Dharma, Sangha). The second part is given to Brahmins (Brahmin), non-Buddhist religions (non-Buddhist religions), and Niganthas (Nigantha, Jains), etc. The third part is further divided into two halves, one half is given to the Acharya's fellow students, and the other half is used by the Acharya himself. In addition, the portion previously offered to the Three Jewels should also be divided into three parts, one for the Buddha, one for the Dharma, and one for the Sangha. After this distribution, each part is used accordingly. The Buddha's portion can be used to build Buddha images and stupas, etc. The Dharma's portion can be used to write down all the sutras of the Tathagata. The Sangha's portion can be used to prepare various foods to offer to the Sangha. If the Acharya can make these distinctions, follow the order, and not encroach upon each other, then all the virtuous beings in the Mandala (Mandala, sacred circle) will be pleased, and all wishes will be fulfilled. If, after the Acharya has made the distribution, or if someone is in charge of managing these affairs, they are miserly, encroach upon the property of the Three Jewels, and do not act according to the Acharya's instructions, then because of this cause and effect, they will fall into the Hell of Screaming after death. After being reborn in the human realm, due to the remaining karma, they will be reborn as a dog. Vajrapani (Vajrapani, bodhisattva Vajrapani) again said to the World Honored One, Sarvajna (Sarvajna, omniscience) is constantly in the minds of all sentient beings. I hope you can tell me about the practice of the supreme mantra. How does the great Acharya know the methods of pacifying disasters, increasing benefits, and subduing, as well as how the practitioner cultivates the corresponding visualization, and the Homa (Homa, fire ritual) of the Mandala. That Acharya dwells in the wheel of wisdom and eradicates all sins. The Buddha said, Vajrapani, if the Acharya practices the Mantra (Mantra, sacred utterance), has great compassion, and pities all Brahmins, non-Buddhists, Niganthas, etc., he should use truthful words to advise and enlighten them, so that they deeply believe in the profound and secret Dharma. Furthermore, he does not slander or defame his fellow students, and adheres to the Five Precepts. He further cultivates the profound Ten Paramitas (Paramita, perfections), perfecting great wisdom. The Acharya can save sentient beings and help them eliminate all sins and obstacles. He himself stays away from killing and false speech. He himself does not drink alcohol, nor does he encourage others to drink alcohol. Why? Because drinking alcohol is the root of all faults. If the Acharya's behavior is not truthful, falsely claiming to have virtues, and is attached to worldly affairs.
典籍文字歌詠。又復讚歎我執人執有情阿阇梨若如是者。決定墮于地獄惡趣。
又金剛手白言。若阿阇梨受行世法恒取快樂。恒食酒肉葷辛之味彼阿阇梨雲何度弟子入曼拏羅。云何度弟子免輪迴之難。云何可得真言悉地。我今疑惑其事云何。
佛言金剛手無有阿阇梨。受行世法恒取快樂。樂食酒肉葷辛之味者。若有阿阇梨樂修相應之行者。乃真得名阿阇梨。金剛手汝聽菩薩之行。我今說之。菩薩行者奉持戒法行菩薩道。深信堅固志樂相應。住無分別無礙之法。不行妄語殺生飲酒戲樂我人見等。如是奉戒無有過失。此為阿阇梨所行菩薩之行。若阿阇梨於一切事有所闕者。是于戒行而闕于智。
金剛手菩薩白世尊言。云何名智。佛言金剛手對三界名智。金剛手白言世尊。云何名為三界。佛言金剛手心即是三界。金剛手白言。云何名心。佛言心者本無色相不可取捨。由無色相遍行諸根。由行諸根遂著境界。譬如獼猴遭于罥弶。心被境縛亦復如是。金剛手復白佛言。三界者云何說。佛言金剛手。三界者所謂貪界瞋界癡界。金剛手彼若無心即無貪。若無貪即無瞋。若無瞋即無癡。
複次金剛手菩薩。心無色相遍入六根。根境相緣便成貪著。金剛手心行眼根見於違順。于順起愛于逆生瞋。以心生瞋故即癡
【現代漢語翻譯】 現代漢語譯本： 歌頌典籍文字，又讚歎我執、人執的有情阿阇梨（Acharya，導師）。如果這樣，必定墮入地獄惡趣。
金剛手（Vajrapani，金剛手菩薩）又問：『如果阿阇梨（Acharya，導師）奉行世俗之法，總是追求快樂，總是吃酒肉葷腥之味，這樣的阿阇梨（Acharya，導師）如何度弟子進入曼拏羅（Mandala，壇城）？如何度弟子免除輪迴之苦？如何能夠獲得真言悉地（Siddhi，成就）？我現在疑惑此事。』
佛說：『金剛手（Vajrapani，金剛手菩薩），沒有阿阇梨（Acharya，導師）奉行世俗之法，總是追求快樂，喜歡吃酒肉葷腥之味。如果有阿阇梨（Acharya，導師）喜歡修行相應的法門，才真正配得上阿阇梨（Acharya，導師）這個名號。金剛手（Vajrapani，金剛手菩薩），你聽菩薩的修行，我現在說給你聽。菩薩修行者奉持戒律，行菩薩道，深信堅定，志向和快樂與修行相應，安住于無分別、無障礙的法中，不做妄語，不殺生，不飲酒，不嬉戲娛樂，沒有我見、人見等等。這樣奉持戒律，沒有過失，這就是阿阇梨（Acharya，導師）所行的菩薩之行。如果阿阇梨（Acharya，導師）在一切事情上有所缺失，那就是在戒行上缺失了智慧。』
金剛手（Vajrapani，金剛手菩薩）菩薩對世尊說：『什麼叫做智？』佛說：『金剛手（Vajrapani，金剛手菩薩），對三界（Trailokya，欲界、色界、無色界）的認識就叫做智。』金剛手（Vajrapani，金剛手菩薩）問：『世尊，什麼叫做三界（Trailokya，欲界、色界、無色界）？』佛說：『金剛手（Vajrapani，金剛手菩薩），心就是三界（Trailokya，欲界、色界、無色界）。』金剛手（Vajrapani，金剛手菩薩）問：『什麼叫做心？』佛說：『心本來沒有色相，不可取捨，由於沒有色相，所以遍行於諸根，由於行於諸根，於是執著于境界。譬如獼猴落入陷阱，心被境界束縛也是這樣。』金剛手（Vajrapani，金剛手菩薩）又問佛：『三界（Trailokya，欲界、色界、無色界）應該如何解釋？』佛說：『金剛手（Vajrapani，金剛手菩薩），三界（Trailokya，欲界、色界、無色界）就是貪界、嗔界、癡界。金剛手（Vajrapani，金剛手菩薩），如果沒有心，就沒有貪；如果沒有貪，就沒有嗔；如果沒有嗔，就沒有癡。』
再次，金剛手（Vajrapani，金剛手菩薩），心沒有色相，遍入六根，根與境界相互作用，就形成了貪著。金剛手（Vajrapani，金剛手菩薩），心通過眼根看到順境和逆境，對順境產生愛，對逆境產生嗔，因為心生嗔，所以就癡。
【English Translation】 English version: Singing the praises of scriptures and texts, and also praising Acharyas (Acharya, teacher) who are attached to the notions of 'self' and 'person' and sentient beings. If this is the case, they are destined to fall into hell and evil realms.
Vajrapani (Vajrapani, the Bodhisattva Vajrapani) then said: 'If an Acharya (Acharya, teacher) practices worldly dharmas, constantly seeking pleasure, and always consuming wine, meat, and pungent flavors, how can such an Acharya (Acharya, teacher) lead disciples into the Mandala (Mandala, sacred circle)? How can they deliver disciples from the suffering of Samsara (Samsara, cycle of rebirth)? How can they attain Mantra Siddhi (Siddhi, accomplishment)? I am now doubtful about this matter.'
The Buddha said: 'Vajrapani (Vajrapani, the Bodhisattva Vajrapani), there is no Acharya (Acharya, teacher) who practices worldly dharmas, constantly seeking pleasure, and enjoys consuming wine, meat, and pungent flavors. If there is an Acharya (Acharya, teacher) who delights in practicing corresponding methods, then they are truly worthy of the name Acharya (Acharya, teacher). Vajrapani (Vajrapani, the Bodhisattva Vajrapani), listen to the conduct of a Bodhisattva, I will now tell you. A Bodhisattva practitioner upholds the precepts and practices the Bodhisattva path, with deep faith and firm resolve, their aspirations and joy aligned with practice, abiding in the Dharma of non-discrimination and non-obstruction, not engaging in false speech, killing, drinking, frivolous entertainment, or views of self and others, and so on. Upholding the precepts in this way, without fault, this is the Bodhisattva conduct practiced by an Acharya (Acharya, teacher). If an Acharya (Acharya, teacher) is deficient in anything, it is a deficiency of wisdom in their preceptual conduct.'
The Bodhisattva Vajrapani (Vajrapani, the Bodhisattva Vajrapani) said to the World Honored One: 'What is called wisdom?' The Buddha said: 'Vajrapani (Vajrapani, the Bodhisattva Vajrapani), understanding the three realms (Trailokya, the realm of desire, the realm of form, and the formless realm) is called wisdom.' Vajrapani (Vajrapani, the Bodhisattva Vajrapani) asked: 'World Honored One, what are the three realms (Trailokya, the realm of desire, the realm of form, and the formless realm)?' The Buddha said: 'Vajrapani (Vajrapani, the Bodhisattva Vajrapani), the mind is the three realms (Trailokya, the realm of desire, the realm of form, and the formless realm).' Vajrapani (Vajrapani, the Bodhisattva Vajrapani) asked: 'What is called the mind?' The Buddha said: 'The mind originally has no form or appearance, and cannot be grasped or discarded. Because it has no form or appearance, it pervades all the senses. Because it acts through the senses, it becomes attached to objects. Just as a monkey falls into a trap, the mind is similarly bound by objects.' Vajrapani (Vajrapani, the Bodhisattva Vajrapani) again asked the Buddha: 'How should the three realms (Trailokya, the realm of desire, the realm of form, and the formless realm) be explained?' The Buddha said: 'Vajrapani (Vajrapani, the Bodhisattva Vajrapani), the three realms (Trailokya, the realm of desire, the realm of form, and the formless realm) are the realm of greed, the realm of anger, and the realm of delusion. Vajrapani (Vajrapani, the Bodhisattva Vajrapani), if there is no mind, there is no greed; if there is no greed, there is no anger; if there is no anger, there is no delusion.'
Furthermore, Vajrapani (Vajrapani, the Bodhisattva Vajrapani), the mind has no form or appearance and pervades the six senses. When the senses and objects interact, attachment arises. Vajrapani (Vajrapani, the Bodhisattva Vajrapani), the mind, through the eye sense, sees what is agreeable and disagreeable. It generates love for what is agreeable and anger for what is disagreeable. Because the mind generates anger, it becomes deluded.
暗現前。不能分別是可非可。無慚無愧不怖不懼。由是之故造種種罪。惡業熾盛墮泥黎中。金剛手若有著貪瞋癡。心垢過失被黑暗業種種纏縛。此非菩薩阿阇梨行。若阿阇梨行於菩薩相應之行。如玻胝寶清凈無垢。自性寂靜智慧圓滿。如空中月無所障礙。然後發菩提心堅固不退。以禪定印印于諸根令彼諸根微妙無垢。使菩提分圓滿具足。然後用法甘露水而常溉灌。以妙解脫風吹令增長。復以住禪定印如息不出。觀自心上有大蓮花。花上有滿月輪白光四照。復觀三昧印印于中心。以此三昧印等。攝持三業不令散亂。但少時間默然而住。然後卻以真言及印而警覺之。既覺悟已復放光明。為圓滿一切智智。佛言所觀月輪三昧印心相善界。即是本尊如來種子之智。
複次眾生之心住十八界身。如彼蓮花花有香氣。又金剛手如人以花熏土或熏他物。花雖不見香氣即存亦復如是。金剛手真言種子。依彼相應如解脫性。直至盡輪迴際種子不斷。以智方便成種種相。又種子香攝受觀想。阿阇梨身一向不退。能使阿阇梨攝受一切有情行於救度。乃至於晝夜分亦不失時。
金剛手菩薩白世尊言。云何名時。佛言金剛手時有二種。云何為二。佛言一內二外。金剛手言云何名為內外。佛言金剛手。我今為汝說于外時。外時者以一晝
【現代漢語翻譯】 現代漢語譯本：闇昧之相顯現於前，不能分辨什麼是對，什麼是不對。沒有慚愧之心，沒有畏懼之情。因此造作各種罪惡，惡業日益增長，最終墮入地獄之中。金剛手（Vajrapani，佛教護法神）啊，如果有人執著于貪婪、嗔恨、愚癡，心被污垢過失所染，被黑暗的業力重重纏縛，這並非菩薩阿阇梨（Acharya，導師）應有的行為。如果阿阇梨的行為與菩薩相應，就應該像玻胝寶（Sphatika，水晶）一樣清凈無垢，自性寂靜，智慧圓滿，如同空中的月亮，沒有絲毫障礙。然後發起菩提心（Bodhicitta，覺悟之心），堅定不退。用禪定之印封印諸根，使這些根變得微妙無垢，使菩提之分圓滿具足。然後用法的甘露水經常灌溉，用妙解脫之風吹拂使其增長。再以住禪定印，如同停止呼吸一樣，觀想自己的心上有大蓮花，花上有滿月輪，白光向四面照耀。再觀想三昧印（Samadhi Mudra，禪定手印）印在中心。用這些三昧印等，攝持身、口、意三業，不令其散亂。只需少許時間默默安住，然後用真言（Mantra，咒語）和手印來警覺它。覺悟之後，再次放出光明，爲了圓滿一切智智（Sarvajna，一切智慧）。佛說，所觀想的月輪三昧印心之相，就是本尊如來（Tathagata，如來）的種子之智。 其次，眾生之心住在十八界身（十八界：六根、六塵、六識）。如同蓮花一樣，花有香氣。又，金剛手啊，如同人用花熏土或熏其他物品，花雖然不見了，但香氣仍然存在，也是如此。金剛手真言的種子，依靠這種相應，如同解脫的本性，直到輪迴的盡頭，種子也不會斷絕。以智慧方便成就種種形象。又，種子之香攝受觀想，阿阇梨的身一向不會退轉，能夠使阿阇梨攝受一切有情，行於救度，乃至晝夜分秒也不失時機。 金剛手菩薩（Vajrapani Bodhisattva）對世尊（Bhagavan，佛）說：『什麼叫做時？』佛說：『金剛手，時有兩種。』『哪兩種呢？』佛說：『一是內時，二是外時。』金剛手說：『什麼叫做內時和外時？』佛說：『金剛手，我現在為你解說外時。外時就是以一晝夜……』
【English Translation】 English version: Obscurity manifests itself, making it impossible to distinguish between right and wrong. There is no sense of shame or fear. Consequently, various sins are committed, evil karma intensifies, and one falls into hell. Vajrapani (Buddhist Dharma protector), if one is attached to greed, hatred, and delusion, and the mind is stained by faults and entangled by dark karma, this is not the conduct of a Bodhisattva Acharya (teacher). If an Acharya's conduct is in accordance with that of a Bodhisattva, they should be as pure and stainless as Sphatika (crystal), with a naturally tranquil and perfectly wise mind, like the moon in the sky, without any obstacles. Then, generate Bodhicitta (the mind of enlightenment), firm and unyielding. Seal the senses with the Samadhi Mudra (meditative hand gesture), making them subtle and pure, so that the elements of enlightenment are fully complete. Then, constantly irrigate with the nectar of Dharma and let the wind of wonderful liberation blow to make it grow. Again, with the Samadhi Mudra, as if holding the breath, visualize a large lotus flower in your heart, with a full moon disc on the flower, radiating white light in all directions. Then, visualize the Samadhi Mudra imprinted in the center. With these Samadhi Mudras, etc., control the three karmas of body, speech, and mind, preventing them from being scattered. Remain silent for a short time, and then awaken it with mantra (sacred utterance) and mudra. After awakening, release light again, in order to perfect all-knowing wisdom (Sarvajna). The Buddha said, 'The visualized image of the moon disc Samadhi Mudra in the heart is the seed of wisdom of the original deity Tathagata (Buddha).' Furthermore, the mind of sentient beings dwells in the eighteen realms of the body (the eighteen realms: six senses, six sense objects, six consciousnesses). Like a lotus flower, the flower has fragrance. Also, Vajrapani, just as a person uses flowers to scent the soil or other objects, although the flower is no longer visible, the fragrance remains, so it is. The seed of the Vajrapani mantra, relying on this correspondence, is like the nature of liberation, and the seed will not be cut off until the end of samsara (cycle of rebirth). Accomplish various forms with skillful means of wisdom. Also, the fragrance of the seed embraces visualization, and the Acharya's body will never regress, enabling the Acharya to embrace all sentient beings and engage in salvation, even day and night, without losing time. Vajrapani Bodhisattva asked the Bhagavan (Buddha): 'What is called time?' The Buddha said: 'Vajrapani, there are two kinds of time.' 'What are the two?' The Buddha said: 'One is inner time, and the other is outer time.' Vajrapani said: 'What is called inner and outer time?' The Buddha said: 'Vajrapani, I will now explain outer time to you. Outer time is one day and night...'
夜分分為八大時。以二小時為一大時。以四大時為一晝。倍此為一晝夜是為八時。又金剛手以日月出沒時及星出沒時。乃是持誦行人作息災增益法時。當得一切意願成就。若於此時發精進心行利樂者。一切魔障不敢侵近。若是作忿怒法者。可用日午時及夜半時。若用余時者不獲意願。
金剛手菩薩白佛言世尊。外時已說內時云何。佛言金剛手。內時者此所謂合於微妙秘密第一之說。即以菩提心相解脫之智。為于有情說彼真言法。成就息災增益愛敬調伏等事。於二時中能成就二種法。所謂相應成就法及曼拏羅護摩法。得此成就如琉璃寶。應現色像一切無隱。悉皆成就亦復如是。金剛手又以五息法盡彼余時。一者日息。二者月息。三者惹羅息。四者母祖吒息。五者妙香息。先想日月二息行於身中。周流上下如燈照室。黑暗除已快樂現前。如是照已住于腹中。又想第三惹羅之息。如物流注向臍輪中。或復左右旋轉。又想臍輪生一根本出生金剛蓮華開敷圓滿。又想第四母祖吒息。如彼王身無目。冥然住蓮華中。然想有王印在前。復想日月之息行左右邊及彼上下。日住于上月住于下。月光流波如注甘露。第五想妙香息。自頂下循行於額面達于眉鬢。乃至於眼及旋頸項。周遊不斷平正而住。金剛手息者有情之命。五者假名分
【現代漢語翻譯】 現代漢語譯本 夜晚被分為八個大時，每個大時為兩小時。四個大時為一晝，兩倍於此則為一晝夜，共八個時辰。金剛手（Vajrapani，佛教護法神）認為，日出日落之時以及星辰出現和隱沒之時，是持誦者進行息災增益法事的好時機，能夠達成一切願望。若在此刻發起精進之心，行利益眾生之事，一切魔障不敢靠近。若是進行忿怒法事，則應選擇正午時分或午夜時分。若在其他時間進行，則難以如願。
金剛手菩薩（Vajrapani Bodhisattva）對佛說：『世尊，外在的時間已經說過了，內在的時間又是什麼呢？』佛說：『金剛手，所謂內在的時間，是指與微妙秘密第一之說的結合。即以菩提心（bodhicitta，覺悟之心）和解脫之智，為有情眾生宣說真言法（mantra-dharma，咒語的法門），成就息災、增益、愛敬、調伏等事。在這兩種時間中，能夠成就兩種法，即相應成就法和曼拏羅護摩法（mandala-homa-dharma，壇城火供法）。得到這種成就就像琉璃寶珠一樣，應現的色相一切都無所隱藏，全部都能成就。』
金剛手，還可以用五息法來窮盡其他時間。一是日息，二是月息，三是惹羅息，四是母祖吒息，五是妙香息。首先觀想日月二息在身中執行，周流上下，如同燈照亮房間，黑暗消除后快樂顯現。這樣照亮后，安住在腹中。又觀想第三惹羅之息，如物流注入臍輪中，或者左右旋轉。又觀想臍輪生出一根本，出生金剛蓮華（vajra-lotus，金剛蓮花）開敷圓滿。又觀想第四母祖吒息，如彼王身無目，冥然住在蓮華中，然後觀想有王印在前。再觀想日月之息行走於左右邊以及上下，日住在上，月住在下，月光流波如注甘露。第五觀想妙香息，從頭頂下循行於額面，到達眉鬢，乃至眼睛以及旋轉的頸項，周遊不斷，平正而住。金剛手，息是有情眾生的生命，五者只是假名而已。
【English Translation】 English version The night is divided into eight great periods, with each great period lasting two hours. Four great periods make up a day, and twice that makes a day and night, totaling eight periods. Vajrapani (a Dharma protector in Buddhism) believes that the times of sunrise and sunset, as well as the appearance and disappearance of stars, are auspicious times for practitioners to perform pacifying and increasing rituals, capable of fulfilling all wishes. If one initiates a spirit of diligence at this time, engaging in activities that benefit sentient beings, all demonic obstacles will dare not approach. If performing wrathful rituals, one should choose noon or midnight. If performed at other times, one will not achieve the desired results.
Vajrapani Bodhisattva said to the Buddha: 'World Honored One, the external times have been spoken of, what are the internal times?' The Buddha said: 'Vajrapani, the so-called internal times refer to the union with the subtle and secret first teaching. That is, using the bodhicitta (the mind of enlightenment) and the wisdom of liberation, to expound the mantra-dharma (the dharma of mantras) for sentient beings, accomplishing pacifying, increasing, loving-kindness, subduing, and other activities. In these two times, one can accomplish two types of dharma: the corresponding accomplishment dharma and the mandala-homa-dharma (the dharma of mandala fire offering). Obtaining this accomplishment is like a crystal gem, the manifested appearances are all without concealment, and all can be accomplished.'
Vajrapani, one can also use the five-breath method to exhaust the remaining times. The first is the sun-breath, the second is the moon-breath, the third is the Jala-breath, the fourth is the Matrzuta-breath, and the fifth is the wondrous fragrance-breath. First, visualize the sun and moon breaths moving within the body, circulating up and down, like a lamp illuminating a room, with darkness dispelled and happiness appearing. After illuminating in this way, abide in the abdomen. Then, visualize the third Jala-breath, like a flowing substance pouring into the navel chakra, or rotating left and right. Then, visualize a root arising from the navel chakra, giving birth to a vajra-lotus (diamond lotus) blooming fully. Then, visualize the fourth Matrzuta-breath, like a king's body without eyes, silently dwelling in the lotus, then visualize a king's seal in front. Again, visualize the sun and moon breaths moving on the left and right sides, as well as above and below, with the sun dwelling above and the moon dwelling below, the flowing waves of moonlight like pouring nectar. Fifth, visualize the wondrous fragrance-breath, circulating from the top of the head down to the forehead and face, reaching the eyebrows and temples, even to the eyes and rotating neck, traveling continuously, abiding evenly. Vajrapani, breath is the life of sentient beings, the five are merely nominal.
別。用此持心竟此時分。或復為一切有情。以真言法圓滿成就金剛界蓮華之心。竟其時分無障無礙。又或了知一切妙法無相無用。圓滿一切有情菩提之心。用此住心竟其時分。或作息災增益敬愛調伏妙曼拏羅竟於時分。金剛手如是內時種種諸法。我今說已汝今依行。若復依行如是時者。自然安住樂生智慧。若愛樂智慧。自然得一切法平等。得法平等已得身安住。得身安住已得智安住。以安住智知菩提心住處。知菩提心住處已。復得一切法殊勝之智。以彼殊勝之智知於過去現在未來之事。金剛手菩薩知彼智發生已。當須知彼眼界相應之法。所為赤白等色長短粗細之相。金剛手以如是智慧智。發生耳界得聞音聲。所聞音聲如其義理了解能盡。金剛手如是乃至鼻舌身意等法。以智慧智觀察瞭解皆悉能盡。金剛手阿阇梨得智慧智。便能了知賢聖第一之義。知彼賢聖第一義已。以智慧智方便信解。得生真如之智。知彼真如智已。乃得諸相具足。亦復得三十七道品圓滿得知有情智慧智生。金剛手菩薩此阿阇梨。如我於三界中為如來。具一切智智三摩地。令諸有情得生於智亦復如是。複次金剛手阿阇梨及諸行人持菩薩戒或比丘戒。要須遠離身邪行過。唯于自夫自妻雖行世法猶如服藥。所得三摩地智。亦復能令有情得住正道。其阿阇梨
【現代漢語翻譯】 現代漢語譯本： 此外，用這種心念完成此時此刻的任務。或者爲了所有眾生，以真言之法圓滿成就金剛界（Vajradhatu，金剛界，佛教密宗的根本曼荼羅之一）蓮花之心。完成此時此刻的任務，沒有障礙。又或者了知一切妙法無相無用，圓滿一切有情菩提之心。用這種心念完成此時此刻的任務。或者進行息災、增益、敬愛、調伏等妙曼拏羅（Mandala，壇城）的修法，完成此時此刻的任務。金剛手（Vajrapani，佛教護法神）啊，我已經說了這些內在時分的種種法門，你現在應當依此修行。如果依此修行，自然安住在快樂中，生出智慧。如果喜愛智慧，自然能得到一切法平等。得到法平等后，就能得到身安住。得到身安住后，就能得到智安住。以安住的智慧，知道菩提心的住處。知道菩提心的住處后，又能得到一切法殊勝的智慧。以那殊勝的智慧，知道過去、現在、未來的事情。金剛手菩薩，知道那智慧發生后，應當知道眼界相應的法，也就是赤、白等顏色，長短、粗細等相。 金剛手，以這樣的智慧，發生耳界，就能聽到聲音。所聽到的聲音，如其義理，瞭解透徹。金剛手，像這樣乃至鼻、舌、身、意等法，以智慧觀察瞭解，都能透徹。金剛手，阿阇梨（Acharya，導師）得到智慧，便能了知賢聖第一之義。知道那賢聖第一義后，以智慧方便信解，得生真如之智。知道那真如智后，才能得到諸相具足，也能得到三十七道品圓滿，得知有情智慧智生。金剛手菩薩，這位阿阇梨，就像我在三界中為如來（Tathagata，如來，佛的稱號之一），具一切智智三摩地（Samadhi，三摩地，禪定），令諸有情得生於智也是如此。 再次，金剛手，阿阇梨以及諸位修行人，持菩薩戒或者比丘戒，必須遠離身邪行過。唯有對於自己的丈夫或妻子，即使行世俗之事，也猶如服藥一般。所得的三摩地智，也能令有情安住于正道。這位阿阇梨……
【English Translation】 English version: Furthermore, use this state of mind to complete the task at this very moment. Or, for the sake of all sentient beings, use the mantra method to perfectly accomplish the lotus heart of the Vajradhatu (Vajradhatu, the Diamond Realm, one of the fundamental mandalas of Esoteric Buddhism). Complete the task at this moment without any obstacles. Or, realize that all wonderful dharmas are without form and without function, and perfect the Bodhi mind of all sentient beings. Use this state of mind to complete the task at this moment. Or, perform the wonderful mandalas (Mandala, sacred diagram) of pacifying disasters, increasing benefits, love and respect, and subduing, completing the task at this moment. Vajrapani (Vajrapani, a Dharma protector in Buddhism), I have already spoken of these various dharmas of the inner time; you should now practice accordingly. If you practice accordingly, you will naturally dwell in happiness and generate wisdom. If you love wisdom, you will naturally attain the equality of all dharmas. Having attained the equality of dharmas, you will attain the dwelling of the body. Having attained the dwelling of the body, you will attain the dwelling of wisdom. With the dwelling of wisdom, you will know the dwelling place of the Bodhi mind. Having known the dwelling place of the Bodhi mind, you will again attain the supreme wisdom of all dharmas. With that supreme wisdom, you will know the events of the past, present, and future. Vajrapani Bodhisattva, knowing that this wisdom has arisen, you should know the dharmas corresponding to the eye realm, that is, the colors such as red and white, and the characteristics such as long and short, thick and thin. Vajrapani, with such wisdom, the ear realm arises, and you can hear sounds. The sounds that are heard, according to their meaning, are thoroughly understood. Vajrapani, in this way, even the dharmas of the nose, tongue, body, and mind, with wisdom observing and understanding, can all be thoroughly understood. Vajrapani, the Acharya (Acharya, teacher) who has attained wisdom can then understand the supreme meaning of the wise and holy. Knowing that supreme meaning of the wise and holy, with wisdom, skillful means, faith, and understanding, one attains the wisdom of Suchness. Knowing that wisdom of Suchness, one then attains the perfection of all characteristics, and also attains the complete Thirty-Seven Limbs of Enlightenment, and knows that the wisdom of sentient beings arises. Vajrapani Bodhisattva, this Acharya is like the Tathagata (Tathagata, one of the titles of the Buddha) in the Three Realms, possessing the Samadhi (Samadhi, meditative absorption) of All-Knowing Wisdom, causing all sentient beings to attain the arising of wisdom, and it is also like that. Furthermore, Vajrapani, the Acharya and all practitioners who hold the Bodhisattva precepts or the Bhikshu precepts must stay away from the transgressions of bodily misconduct. Only with one's own husband or wife, even if engaging in worldly affairs, it is like taking medicine. The Samadhi wisdom that is attained can also enable sentient beings to dwell on the right path. This Acharya...
具三界三摩地。得知有情智慧智生。亦復能令有情智慧智生。
金剛手菩薩白佛言。世尊云何名三摩地智慧智方便有情等。
佛言金剛手。菩薩三摩地智方便有情等者。乃是有情。于諸根四大及與身口意。一向平等不動。是等有情生彼三摩地。複次金剛手彼智慧智方便。最能發生有情大秘密觀想。遠離種種相信解如實真如妙三摩地。復得自身行於正道。
佛言金剛手。從我真如心智慧智方便三摩地。生出金剛薩埵菩薩。金剛王菩薩。金剛愛菩薩。金剛善哉菩薩。又于福德聚三摩地。出生金剛寶菩薩。金剛光菩薩。金剛幢菩薩。金剛笑菩薩。又復于智慧門三摩地。出生金剛法菩薩。金剛利菩薩。金剛因菩薩。金剛語菩薩。又于大精進三摩地。出生金剛業菩薩。金剛護菩薩。金剛牙菩薩。金剛拳菩薩。又于適悅心三摩地。出生金剛戲菩薩。金剛鬘菩薩。金剛歌菩薩。金剛舞菩薩。又于真如薰等三摩地。出生金剛香菩薩。金剛花菩薩。金剛燈菩薩。金剛涂香菩薩。又于金剛智三摩地。出生金剛鉤菩薩。金剛索菩薩。金剛鎖菩薩。金剛鈴菩薩。又復於六波羅蜜智慧三摩地起變化相圓滿菩提行。出生大慈菩薩。佛眼菩薩。無能勝菩薩。白毫相菩薩。孔雀明王菩薩。大隨求菩薩。又復有三摩地。出生大平等智慧
【現代漢語翻譯】 現代漢語譯本 具備三界的三摩地（Samadhi，禪定），得知有情（Sattva，眾生）的智慧智生起，也能夠令有情的智慧智生起。
金剛手菩薩（Vajrapani Bodhisattva）稟告佛說：『世尊，如何稱作三摩地智慧智方便有情等呢？』
佛說：『金剛手，菩薩的三摩地智方便有情等，是指有情對於諸根、四大以及身口意，一向平等不動。這些有情生起彼三摩地。再次，金剛手，彼智慧智方便，最能發生有情的大秘密觀想，遠離種種相信解，如實地證悟真如妙三摩地，並且能夠使自身行於正道。』
佛說：『金剛手，從我真如心智慧智方便三摩地，生出金剛薩埵菩薩（Vajrasattva Bodhisattva）、金剛王菩薩（Vajraraja Bodhisattva）、金剛愛菩薩（Vajraraga Bodhisattva）、金剛善哉菩薩（Vajrasadhu Bodhisattva）。又于福德聚三摩地，出生金剛寶菩薩（Vajraratna Bodhisattva）、金剛光菩薩（Vajradhara Bodhisattva）、金剛幢菩薩（Vajraketu Bodhisattva）、金剛笑菩薩（Vajrahasa Bodhisattva）。又復于智慧門三摩地，出生金剛法菩薩（Vajradharma Bodhisattva）、金剛利菩薩（Vajratiksna Bodhisattva）、金剛因菩薩（Vajrahetu Bodhisattva）、金剛語菩薩（Vajrabhasa Bodhisattva）。又于大精進三摩地，出生金剛業菩薩（Vajrakarma Bodhisattva）、金剛護菩薩（Vajraraksa Bodhisattva）、金剛牙菩薩（Vajradanta Bodhisattva）、金剛拳菩薩（Vajramusti Bodhisattva）。又于適悅心三摩地，出生金剛戲菩薩（Vajralasya Bodhisattva）、金剛鬘菩薩（Vajramala Bodhisattva）、金剛歌菩薩（Vajragita Bodhisattva）、金剛舞菩薩（Vajranrtya Bodhisattva）。又于真如薰等三摩地，出生金剛香菩薩（Vajradhupa Bodhisattva）、金剛花菩薩（Vajrapuspa Bodhisattva）、金剛燈菩薩（Vajraloka Bodhisattva）、金剛涂香菩薩（Vajragandha Bodhisattva）。又于金剛智三摩地，出生金剛鉤菩薩（Vajrankusa Bodhisattva）、金剛索菩薩（Vajrapasa Bodhisattva）、金剛鎖菩薩（Vajrasphota Bodhisattva）、金剛鈴菩薩（Vajraghanta Bodhisattva）。又復於六波羅蜜（Six Paramitas）智慧三摩地，起變化相圓滿菩提行，出生大慈菩薩（Maha-maitri Bodhisattva）、佛眼菩薩（Buddhalocana Bodhisattva）、無能勝菩薩（Aparajita Bodhisattva）、白毫相菩薩（Urna-kesa Bodhisattva）、孔雀明王菩薩（Mahamayuri Vidyarajni Bodhisattva）、大隨求菩薩（Mahapratisara Bodhisattva）。又復有三摩地，出生大平等智慧。』
【English Translation】 English version Possessing the Samadhi (state of meditative consciousness) of the three realms, one comes to know the arising of the wisdom-knowledge of sentient beings (Sattva), and is also able to cause the wisdom-knowledge of sentient beings to arise.
Vajrapani Bodhisattva said to the Buddha: 'World Honored One, what is meant by the Samadhi-wisdom-knowledge-skillful means-sentient beings, and so on?'
The Buddha said: 'Vajrapani, the Samadhi-wisdom-skillful means-sentient beings of a Bodhisattva refers to sentient beings who are always equal and unmoving with regard to their senses, the four great elements, and their body, speech, and mind. These sentient beings give rise to that Samadhi. Furthermore, Vajrapani, that wisdom-knowledge-skillful means is most capable of generating the great secret contemplation of sentient beings, distancing them from various beliefs and understandings, truly realizing the wonderful Samadhi of Suchness, and enabling them to walk the right path themselves.'
The Buddha said: 'Vajrapani, from the Samadhi of my Suchness-mind-wisdom-knowledge-skillful means are born Vajrasattva Bodhisattva, Vajraraja Bodhisattva, Vajraraga Bodhisattva, and Vajrasadhu Bodhisattva. Furthermore, from the Samadhi of the accumulation of merit are born Vajraratna Bodhisattva, Vajradhara Bodhisattva, Vajraketu Bodhisattva, and Vajrahasa Bodhisattva. Moreover, from the Samadhi of the wisdom gate are born Vajradharma Bodhisattva, Vajratiksna Bodhisattva, Vajrahetu Bodhisattva, and Vajrabhasa Bodhisattva. Furthermore, from the Samadhi of great diligence are born Vajrakarma Bodhisattva, Vajraraksa Bodhisattva, Vajradanta Bodhisattva, and Vajramusti Bodhisattva. Furthermore, from the Samadhi of a pleasant mind are born Vajralasya Bodhisattva, Vajramala Bodhisattva, Vajragita Bodhisattva, and Vajranrtya Bodhisattva. Furthermore, from the Samadhi of Suchness-perfuming and so on are born Vajradhupa Bodhisattva, Vajrapuspa Bodhisattva, Vajraloka Bodhisattva, and Vajragandha Bodhisattva. Furthermore, from the Samadhi of Vajra-knowledge are born Vajrankusa Bodhisattva, Vajrapasa Bodhisattva, Vajrasphota Bodhisattva, and Vajraghanta Bodhisattva. Moreover, from the wisdom Samadhi of the Six Paramitas (Six Perfections), the transformative appearances and complete Bodhi practice arise, giving birth to Maha-maitri Bodhisattva, Buddhalocana Bodhisattva, Aparajita Bodhisattva, Urna-kesa Bodhisattva, Mahamayuri Vidyarajni Bodhisattva, and Mahapratisara Bodhisattva. Furthermore, there is a Samadhi that gives rise to great equality wisdom.'
力八護世菩薩。所謂觀自在菩薩。金剛手菩薩。慈氏菩薩。虛空藏菩薩。普賢菩薩。文殊師利菩薩。除蓋障菩薩。地藏菩薩。又復有觀自在菩薩部。以無數神通。作變化相菩薩馬首大明王。及天人阿修羅等。于大苦難中救度一切有情者。所謂白菩薩。大白菩薩。摩摩吉菩薩。顰眉菩薩。含嚩里菩薩。摩里支菩薩。聖祖拏菩薩。摩秫嚩底菩薩。寶鬘菩薩。大光菩薩。最勝菩薩。及最勝行菩薩。又復有金剛部。從金剛手菩薩心中。出生如執金剛王。此等菩薩能施成就。所謂摩摩吉菩薩。金剛拳菩薩嚩啰呬菩薩。金剛鎖菩薩。金剛努底菩薩。金剛巘馱里菩薩。金剛彌佉羅菩薩。復有彌佉羅菩薩。金剛少尼菩薩。金剛波舍菩薩。金剛速菩薩。金剛秫羅菩薩。金剛光焰口菩薩。金剛光明菩薩。金剛鉤菩薩。金剛最勝莊嚴菩薩。復有三秘密。生大力甘露軍吒利等大忿怒明王。此等明王於三族中平等。又復有從金剛蓮花部生。或從三摩地生。或從智慧中生者。作敬愛調伏法等最上明王。所謂不動尊忿怒大明王。無能勝忿怒大明王等。
複次金剛手菩薩。此菩薩等於三摩地。或於智慧或以方便。利益有情由如如來。出於三界。
金剛手。持金剛阿阇梨。或比丘或優婆塞等。當遠離五罪信行三密。以三摩地起智慧方便。教化
【現代漢語翻譯】 現代漢語譯本：力八護世菩薩（守護世界的菩薩）。即觀自在菩薩（Avalokiteśvara，觀音菩薩），金剛手菩薩（Vajrapani，執金剛菩薩），慈氏菩薩（Maitreya，彌勒菩薩），虛空藏菩薩（Ākāśagarbha），普賢菩薩（Samantabhadra），文殊師利菩薩（Mañjuśrī），除蓋障菩薩（Sarvanivāraṇaviṣkambhin），地藏菩薩（Kṣitigarbha）。又有觀自在菩薩部，以無數神通，化作各種形象，如菩薩馬首大明王（Hayagrīva），以及天人阿修羅等，于大苦難中救度一切有情眾生。即白菩薩，大白菩薩，摩摩吉菩薩（Māmaki），顰眉菩薩（Bhṛkuṭī），含嚩里菩薩，摩里支菩薩（Mārīcī），聖祖拏菩薩，摩秫嚩底菩薩，寶鬘菩薩，大光菩薩，最勝菩薩，以及最勝行菩薩。又有金剛部，從金剛手菩薩心中，出生如執金剛王。這些菩薩能施予成就。即摩摩吉菩薩（Māmaki），金剛拳菩薩，嚩啰呬菩薩，金剛鎖菩薩，金剛努底菩薩，金剛巘馱里菩薩，金剛彌佉羅菩薩，又有彌佉羅菩薩，金剛少尼菩薩，金剛波舍菩薩，金剛速菩薩，金剛秫羅菩薩，金剛光焰口菩薩，金剛光明菩薩，金剛鉤菩薩，金剛最勝莊嚴菩薩。又有三秘密，生大力甘露軍吒利等大忿怒明王。這些明王於三族中平等。又有從金剛蓮花部生，或從三摩地生，或從智慧中生者，作敬愛調伏法等最上明王。即不動尊忿怒大明王（Acala），無能勝忿怒大明王等。
複次，金剛手菩薩（Vajrapani）。這些菩薩等於三摩地，或於智慧，或以方便，利益有情眾生，猶如如來，出於三界。
金剛手（Vajrapani）。持金剛阿阇梨（Vajra Acharya，金剛上師），或比丘，或優婆塞等，應當遠離五罪，信行三密，以三摩地起智慧方便，教化。
【English Translation】 English version: The eight protector Bodhisattvas, namely Avalokiteśvara (觀自在菩薩, the Bodhisattva Who Observes the Sounds of the World), Vajrapani (金剛手菩薩, the Bodhisattva Who Holds the Vajra), Maitreya (慈氏菩薩, the Future Buddha), Ākāśagarbha (虛空藏菩薩, the Bodhisattva of the Treasury of Space), Samantabhadra (普賢菩薩, the Bodhisattva of Universal Virtue), Mañjuśrī (文殊師利菩薩, the Bodhisattva of Wisdom), Sarvanivāraṇaviṣkambhin (除蓋障菩薩, the Bodhisattva Who Removes All Obstacles), and Kṣitigarbha (地藏菩薩, the Bodhisattva of the Earth Womb). Furthermore, there is the Avalokiteśvara family, who, with countless supernatural powers, manifest in various forms, such as the Hayagrīva (菩薩馬首大明王, the Horse-Headed Vidyārāja), as well as Devas, Asuras, and others, rescuing all sentient beings from great suffering. Namely, the White Bodhisattva, the Great White Bodhisattva, Māmaki (摩摩吉菩薩), Bhṛkuṭī (顰眉菩薩, the Frowning Bodhisattva), the 含嚩里 Bodhisattva, Mārīcī (摩里支菩薩, the Bodhisattva of Light), the 聖祖拏 Bodhisattva, the 摩秫嚩底 Bodhisattva, the Jewel Garland Bodhisattva, the Great Light Bodhisattva, the Supreme Victory Bodhisattva, and the Bodhisattva of Supreme Practice. Furthermore, there is the Vajra family, born from the heart of Vajrapani (金剛手菩薩), like the Vajra King. These Bodhisattvas can bestow accomplishments. Namely, Māmaki (摩摩吉菩薩), the Vajra Fist Bodhisattva, the 嚩啰呬 Bodhisattva, the Vajra Lock Bodhisattva, the Vajra Dance Bodhisattva, the Vajra Garland Bodhisattva, the Vajra Mīkhala Bodhisattva, and also the Mīkhala Bodhisattva, the Vajra Shoni Bodhisattva, the Vajra Pāśa Bodhisattva, the Vajra Swift Bodhisattva, the Vajra Śūra Bodhisattva, the Vajra Light Flame Mouth Bodhisattva, the Vajra Bright Bodhisattva, the Vajra Hook Bodhisattva, the Vajra Supreme Adornment Bodhisattva. Furthermore, there are the three secrets, giving rise to great powerful Amrita Kuṇḍali and other great Wrathful Vidyārājas. These Vidyārājas are equal in the three families. Furthermore, there are those born from the Vajra Lotus family, or born from Samādhi, or born from wisdom, acting as the supreme Vidyārājas for practices such as love, respect, and subjugation. Namely, Acala (不動尊忿怒大明王, the Immovable Vidyārāja), the Invincible Wrathful Vidyārāja, and others.
Moreover, Vajrapani (金剛手菩薩). These Bodhisattvas, through Samādhi, or through wisdom, or through skillful means, benefit sentient beings, just like the Tathāgata, emerging from the three realms.
Vajrapani (金剛手). The Vajra Acharya (持金剛阿阇梨, Vajra Master), or Bhikṣu, or Upāsaka, etc., should stay away from the five sins, believe and practice the three secrets, and with Samādhi, generate wisdom and skillful means to teach.
有情令生信解。復入大難海中救度有情。以智方便示于正道安住有情。使彼有情不行邪道。
金剛手若復阿阇梨行於世間。樂行世法種種戲樂。及食諸辛酒肉之味。雖行世法而不能染。何以故彼阿阇梨於三界中。以智染身故世法而不能染。金剛手譬如三界中諸有情等雖行世法。具種種信解依三摩地。能於世間為諸有情而作利益。
複次金剛手非有阿阇梨修行持戒修相應行者。不能令有情安住無上之智。
金剛手言如是如是阿阇梨。修行持戒當得無上之智。金剛手別解脫戒經法。設有比丘發大勤力修行。而自不能得阿耨多羅三藐三菩提。何況令他有情得無上菩提。
佛言金剛手譬如有人及蚊虻等。盡其力分以手足。擊須彌山終不能損。金剛手若依別解脫戒修行比丘。終不能得無上之智。
複次金剛手。若有比丘或俗人。奉行秘密教為阿阇梨。能令一切有情。生正等正覺種子者。其比丘比丘尼優婆塞優婆夷。尊重恭敬供養云何。金剛手如我如來在三界中。汝如是供養。
一切如來大秘密王未曾有最上微妙大曼拏羅經卷第二 大正藏第 18 冊 No. 0889 一切如來大秘密王未曾有最上微妙大曼拏羅經
一切如來大秘密王未曾有最上微妙大曼拏羅經卷第三
【現代漢語翻譯】 現代漢語譯本 使有情眾生生起信心和理解，並且進入充滿艱難困苦的輪迴大海中去救度他們。用智慧和方便法門向有情眾生指示正確的道路，使他們安住于正道，不走邪路。
金剛手（Vajrapani，佛教護法神）啊，如果阿阇梨（Acharya，導師）行走於世間，喜歡世俗的種種娛樂和嬉戲，以及食用各種辛辣的食物、酒和肉的味道，即使這樣做了，也不會被世俗所污染。為什麼呢？因為這位阿阇梨在三界（Trailokya，欲界、色界、無色界）中，已經用智慧染污了自己的身心，所以世俗的法就不能再污染他了。金剛手，譬如三界中的所有有情眾生，雖然也做著世俗的事情，具備種種的信心和理解，依靠三摩地（Samadhi，禪定），也能在世間為其他有情眾生帶來利益。
再者，金剛手，如果阿阇梨沒有修行持戒，沒有修習相應的法門，就不能使有情眾生安住于無上的智慧。
金剛手說：『是這樣的，是這樣的，阿阇梨修行持戒，才能獲得無上的智慧。』金剛手，如果有人僅僅依靠別解脫戒（Pratimoksha，佛教戒律）的經法，即使有比丘（Bhiksu，出家男眾）非常努力地修行，自己也不能證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），更何況是讓其他有情眾生獲得無上菩提（Bodhi，覺悟）呢？
佛說：『金剛手，譬如有人或者蚊子、蒼蠅等，用盡自己的力量，用手腳去擊打須彌山（Sumeru，佛教中的聖山），最終也不能損傷它。金剛手，如果僅僅依靠別解脫戒修行的比丘，最終也不能獲得無上的智慧。』
再者，金剛手，如果有比丘或者在家居士，奉行秘密教法，作為阿阇梨，能夠使一切有情眾生生起正等正覺的種子，那麼，對於這樣的比丘、比丘尼（Bhiksuni，出家女眾）、優婆塞（Upasaka，在家男眾）、優婆夷（Upasika，在家女眾），應該如何尊重、恭敬、供養呢？金剛手，應該像你們供養我在三界中一樣去供養他們。
一切如來大秘密王未曾有最上微妙大曼拏羅經卷第二 大正藏第 18 冊 No. 0889 一切如來大秘密王未曾有最上微妙大曼拏羅經
一切如來大秘密王未曾有最上微妙大曼拏羅經卷第三
【English Translation】 English version To cause sentient beings to generate faith and understanding, and to enter the great ocean of suffering to liberate them. To guide sentient beings with wisdom and skillful means, enabling them to dwell on the right path and avoid wrong paths.
Vajrapani, if an Acharya walks in the world, enjoying worldly pleasures and various amusements, and consuming spicy foods, wine, and meat, he will not be tainted by the world. Why? Because this Acharya, in the three realms (Trailokya), has already imbued his body with wisdom, so worldly dharmas cannot taint him. Vajrapani, just as sentient beings in the three realms, though engaged in worldly affairs, possess various faiths and understandings, and rely on Samadhi, they can also benefit other sentient beings in the world.
Furthermore, Vajrapani, an Acharya who does not practice discipline and does not cultivate corresponding practices cannot enable sentient beings to abide in supreme wisdom.
Vajrapani said, 'It is so, it is so. An Acharya who practices discipline will attain supreme wisdom.' Vajrapani, if someone relies solely on the Pratimoksha precepts, even if a Bhiksu diligently practices, he cannot attain Anuttara-samyak-sambodhi himself, let alone enable other sentient beings to attain supreme Bodhi.
The Buddha said, 'Vajrapani, it is like someone, or mosquitoes and flies, using all their strength to strike Mount Sumeru with their hands and feet, ultimately unable to damage it. Vajrapani, if a Bhiksu practices solely based on the Pratimoksha precepts, he will ultimately not attain supreme wisdom.'
Furthermore, Vajrapani, if there is a Bhiksu or a layperson who upholds the secret teachings and acts as an Acharya, capable of causing all sentient beings to generate the seeds of perfect enlightenment, how should such a Bhiksu, Bhiksuni, Upasaka, or Upasika be respected, revered, and offered to? Vajrapani, they should be offered to as you offer to me in the three realms.
The Second Volume of The Sutra of the Great Secret King of All Tathagatas, the Unprecedented, Supreme, Subtle, Great Mandala Taisho Tripitaka Volume 18, No. 0889 The Sutra of the Great Secret King of All Tathagatas, the Unprecedented, Supreme, Subtle, Great Mandala
The Third Volume of The Sutra of the Great Secret King of All Tathagatas, the Unprecedented, Supreme, Subtle, Great Mandala
西天譯經三藏朝散大夫試鴻臚少卿明教大師臣天息災奉 詔譯
護摩法品第四
爾時觀自在菩薩摩訶薩。知彼大眾心之所念。乃為毗盧遮那如來作禮。禮已復禮世尊釋迦牟尼佛足。作禮旋繞伸其恭敬。合十指掌瞻仰世尊。作如是言。
世尊云何息災增益敬愛調伏等作護摩法。云何火法及爐儀則。又云何真言成就劍成就。及入修羅窟乃至眼藥等成就之法。云何息災增益敬愛調伏成就之法護摩爐數。云何護摩爐賢聖之數。云何護摩杓大小尺寸之量。云何護摩爐隨法各各之相。云何諸護摩中成就火焰相。及顏色香氣等。又護摩法所用何物。云何出食供養。時觀自在菩薩。以大自在智為悲愍有情而作是說。
爾時在會天龍夜叉緊曩羅必里多毗舍左阿缽娑摩羅羅剎等。異口同音贊言。善哉善哉聖觀自在菩薩。汝大悲愍為欲利樂一切有情請問此義。
爾時世尊如師子王示大無畏相。觀察是會諸大眾已。告觀自在菩薩言。善哉善哉汝為悲愍一切有情慾利樂故。問于如來真言成就護摩之法一切儀則。汝當諦聽為汝宣說。時觀自在菩薩承。
如來敕一心聽受。
爾時世尊以梵音聲。為一切有情說微妙言。如降甘雨潤澤一切。使諸有情各各受潤。佛言一切息災增益敬愛降伏護摩之法。及以護摩
【現代漢語翻譯】 現代漢語譯本 西天譯經三藏朝散大夫試鴻臚少卿明教大師臣天息災奉 詔譯
護摩法品第四
爾時觀自在菩薩摩訶薩（Avalokiteśvara Bodhisattva Mahāsattva）。知彼大眾心之所念。乃為毗盧遮那如來（Vairocana Tathagata）作禮。禮已復禮世尊釋迦牟尼佛（Śākyamuni Buddha）足。作禮旋繞伸其恭敬。合十指掌瞻仰世尊。作如是言。
『世尊，云何息災、增益、敬愛、調伏等作護摩法？云何火法及爐儀則？又云何真言成就、劍成就，及入修羅窟（Asura cave）乃至眼藥等成就之法？云何息災、增益、敬愛、調伏成就之法護摩爐數？云何護摩爐賢聖之數？云何護摩杓大小尺寸之量？云何護摩爐隨法各各之相？云何諸護摩中成就火焰相，及顏色香氣等？又護摩法所用何物？云何出食供養？』時觀自在菩薩。以大自在智為悲愍有情而作是說。
爾時在會天龍（Devas and Nāgas）夜叉（Yakṣas）緊曩羅（Kinnaras）必里多（Pretas）毗舍左（Piśācas）阿缽娑摩羅（Apasmāras）羅剎（Rākṣasas）等。異口同音贊言。『善哉善哉聖觀自在菩薩。汝大悲愍為欲利樂一切有情請問此義。』
爾時世尊如師子王示大無畏相。觀察是會諸大眾已。告觀自在菩薩言。『善哉善哉汝為悲愍一切有情慾利樂故。問于如來真言成就護摩之法一切儀則。汝當諦聽為汝宣說。』時觀自在菩薩承。
如來敕一心聽受。
爾時世尊以梵音聲。為一切有情說微妙言。如降甘雨潤澤一切。使諸有情各各受潤。佛言一切息災增益敬愛降伏護摩之法。及以護摩
【English Translation】 English version Translated by Tripiṭaka Master Tian Xizai, Minister of the Honglu Temple and Great Teacher Mingjiao, under imperial decree.
Chapter Four: The Homa Ritual
At that time, Avalokiteśvara Bodhisattva Mahāsattva, knowing the thoughts of the assembly, paid homage to Vairocana Tathagata. Having paid homage, he further bowed at the feet of the World Honored One, Śākyamuni Buddha. He circumambulated, expressing his reverence, joined his palms together, and gazed upon the World Honored One, saying thus:
'World Honored One, how are the Homa rituals performed for pacifying disasters, increasing benefits, invoking love, and subduing? What are the fire rituals and the rules for the hearth? Furthermore, how are mantras accomplished, how is the sword accomplished, and how are the methods for entering the Asura cave and achieving eye medicine, etc., accomplished? How many Homa hearths are there for the methods of accomplishing pacifying disasters, increasing benefits, invoking love, and subduing? How many sages are there for the Homa hearth? What are the measurements for the size of the Homa ladle? What are the individual characteristics of the Homa hearths according to each method? What are the signs of accomplished flames, colors, and fragrances in the various Homa rituals? Also, what materials are used in the Homa ritual? How is food offered?' Then Avalokiteśvara Bodhisattva, with great wisdom and compassion for sentient beings, spoke thus.
At that time, the Devas and Nāgas, Yakṣas, Kinnaras, Pretas, Piśācas, Apasmāras, Rākṣasas, and others in the assembly praised in unison, saying, 'Excellent, excellent, Holy Avalokiteśvara Bodhisattva! Out of great compassion, you have asked about this meaning for the benefit and happiness of all sentient beings.'
Then the World Honored One, like a lion king displaying great fearlessness, observed the assembly and said to Avalokiteśvara Bodhisattva, 'Excellent, excellent! Out of compassion for all sentient beings and for their benefit and happiness, you have asked the Tathagata about the methods of mantra accomplishment and all the rules of the Homa ritual. Listen attentively, and I will explain it to you.' Then Avalokiteśvara Bodhisattva received the command.
'I receive the Tathagata's command and listen attentively with one mind.'
Then the World Honored One, with a voice like Brahma, spoke subtle words for all sentient beings, like sweet rain nourishing all, causing each sentient being to receive moisture. The Buddha said, 'All the methods of Homa for pacifying disasters, increasing benefits, invoking love, and subduing, and the Homa itself...'
中一切賢聖之數。乃至所用之物大小杓等。及彼火焰色聲香等。乃至火頂一切吉不吉相。一切真言法成就不成就相。我今分別。觀自在彼護摩爐數有五百。悉能成就一切事業。若息災法其護摩爐作圓相。如食盤及如蓮花相。或作吉祥果相。或如槌相。若為息災及增益者。作六角或四方。或如吉祥果。或如金剛杵。或如寶相。若為敬愛及降伏者。其爐如輪如鉤。或如三頂或如槌相。若為調伏及殺怨者。當作三角及如三股叉。
若為星曜臨照者。可用白色息災爐。若為擁護地天。用黃白色或深黃色增益爐。若為敬愛用赤白色爐。若為降伏以風天為本尊。當用淡黑有煙赤黑色爐。若為調伏以忿怒焰曼德迦明王為本尊。若於爐內四維及彼中間安焰曼德迦明王得一切成就。觀自在菩薩白言。護摩爐其量云何。用何莊嚴用何印相。其本尊位及與界道云何擘畫。
佛言其護摩爐。量高一肘廣闊一肘或半肘。此為定量不得增減。其息災爐中安蓮華。其增益爐中安金剛鬘。其敬愛降伏爐中作風輪上安花鬘。其調伏爐中作檯安印。高四指廣闊亦四指。或八指廣闊亦等。其爐裡面分五亭。以半亭作界道。若護摩爐大小一肘量。其外面唇闊四指高二指。若闊八指高四指作界道。于界道內作隨法本尊位。亦隨法作光焰。又于界道外作
【現代漢語翻譯】 現代漢語譯本：其中包含一切賢聖的數量，乃至所使用的物品，如大小勺子等，以及火焰的顏色、聲音、香氣等，乃至火焰頂端的一切吉祥與不吉祥的徵兆，一切真言法成就與不成就的徵兆，我現在分別說明。觀自在菩薩的護摩爐數量有五百個，都能成就一切事業。如果是息災法，護摩爐做成圓形，像食用盤或蓮花的樣子，或者做成吉祥果的樣子，或者像槌子的樣子。如果爲了息災和增益，做成六角形或四方形，或者像吉祥果，或者像金剛杵（vajra，一種法器），或者像寶物。如果爲了敬愛和降伏，爐子做成輪子的樣子，像鉤子的樣子，或者像三個頂，或者像槌子的樣子。如果爲了調伏和殺怨，應當做成三角形，或者像三股叉（trishula，一種武器）。 如果是星曜臨照，可以使用白色息災爐。如果爲了擁護地天，用黃白色或深黃色增益爐。如果爲了敬愛，用赤白色爐。如果爲了降伏，以風天（Vayu Deva，風神）為本尊，應當用淡黑色、有煙的赤黑色爐。如果爲了調伏，以忿怒焰曼德迦明王（Yamantaka，一種忿怒尊）為本尊。如果在爐內四維及其中心安放焰曼德迦明王，就能得到一切成就。觀自在菩薩（Avalokiteśvara，觀世音菩薩）問道：『護摩爐的尺寸是多少？用什麼裝飾？用什麼印相？本尊的位置和界道（boundary line，結界線）應該如何劃分？』 佛說：『護摩爐的高度和寬度都是一肘或半肘。這是固定的尺寸，不得增加或減少。息災爐中安放蓮花。增益爐中安放金剛鬘（vajra garland，金剛杵花環）。敬愛降伏爐中在風輪上安放花鬘。調伏爐中做檯安放印。高四指，寬也四指，或者八指寬也一樣。爐子裡面分成五個亭，用半個亭作為界道。如果護摩爐的大小是一肘，那麼外面的唇寬四指，高二指。如果寬八指，高四指，就作為界道。在界道內安放隨法的本尊位，也隨法制作光焰。又在界道外製作……』
【English Translation】 English version: Among all the numbers of virtuous and holy beings, even the objects used, such as large and small spoons, and the colors, sounds, and fragrances of the flames, even all auspicious and inauspicious signs at the top of the fire, and all signs of mantra practice being accomplished or not accomplished, I will now explain separately. Avalokiteśvara's (Avalokiteśvara, the Bodhisattva of Compassion) homa (homa, a fire ritual) furnaces number five hundred, and all are capable of accomplishing all endeavors. If it is a pacifying ritual, the homa furnace should be made in a round shape, like a food plate or a lotus flower, or like an auspicious fruit, or like a mallet. If it is for pacifying and increasing, make it hexagonal or square, or like an auspicious fruit, or like a vajra (vajra, a ritual object), or like a treasure. If it is for love and subjugation, the furnace should be like a wheel, like a hook, or like three peaks, or like a mallet. If it is for taming and killing enemies, it should be made triangular or like a trident (trishula, a weapon). If it is for the influence of the stars, a white pacifying furnace can be used. If it is for protecting the earth deities, use a yellowish-white or deep yellow increasing furnace. If it is for love, use a reddish-white furnace. If it is for subjugation, with Vayu Deva (Vayu Deva, the god of wind) as the principal deity, a light black, smoky, reddish-black furnace should be used. If it is for taming, with the wrathful Yamantaka (Yamantaka, a wrathful deity) as the principal deity, placing Yamantaka within the four corners and the center of the furnace will achieve all accomplishments. Avalokiteśvara (Avalokiteśvara, the Bodhisattva of Compassion) asked: 'What is the size of the homa furnace? What decorations should be used? What mudras (mudras, symbolic hand gestures) should be used? How should the position of the principal deity and the boundary line (boundary line, demarcation line) be drawn?' The Buddha said: 'The height and width of the homa furnace should be one cubit or half a cubit. This is a fixed measurement and should not be increased or decreased. Place a lotus flower in the pacifying furnace. Place a vajra garland (vajra garland, a garland of vajras) in the increasing furnace. Place a flower garland on the wind wheel in the love and subjugation furnace. Make a platform and place a mudra in the taming furnace. It should be four fingers high and four fingers wide, or eight fingers wide. The inside of the furnace should be divided into five pavilions, with half a pavilion used as a boundary line. If the size of the homa furnace is one cubit, then the outer lip should be four fingers wide and two fingers high. If it is eight fingers wide, it should be four fingers high to serve as a boundary line. Within the boundary line, place the position of the principal deity according to the ritual, and also create light and flames according to the ritual. Also, outside the boundary line, make...'
唇。緣道高一指。界道內本尊位隨界道。或八指高或四指高皆方亭。其本尊身量亦高八指或四指。然此本尊身顏色及印相。皆觀想現前坐于本位。若為作息災法。觀想頂相寶瓶寶輪。及八葉蓮華等印。安於本位。若作增益法。觀想金剛吉相果羯磨杵。及幢蓋劍等印相安於本位。若作敬愛降伏法。即觀想金剛鉤金剛弓箭等印安於本位。若於怨家作極惡調伏法。即觀想金剛羯磨杵。及槍戟叉等印安於本位。其護摩爐亦有四門。門中各有事相。東門內安五股金剛杵印。南門安寶印光焰四照。西門安鉤印。北門安槍或安輪。或安羯磨杵等印。如上息災增益及敬愛降伏。乃至成藥成黃丹法。成劍入修羅窟等。諸成就護摩等法。一切各用本所成就相應行相。真言法護摩儀則及護摩爐等。複次阿阇梨欲作息災增益敬愛降伏等一切護摩者。宜預前備辦種種護摩所用之物。皆悉了畢。然阿阇梨于爐外相應方位。寂靜安坐。觀想護摩爐內縱廣十二指。指作安本尊位。若作息災增益法。先觀本尊位上有毗盧遮那如來。頂戴寶冠髮髻下垂。于金剛蓮花上結跏趺坐。作入三摩地相。種種莊嚴一切殊妙。于本尊左右邊。想佛母般若波羅蜜多菩薩。及無能勝菩薩。觀音菩薩。佛眼菩薩。又于爐內左右。想安二凈光天子。一名妙眼二名妙臂。著白赤衣手
【現代漢語翻譯】 現代漢語譯本： 唇。緣道高一指。界道內本尊位隨界道。或八指高或四指高皆方亭。其本尊身量亦高八指或四指。然此本尊身顏色及印相。皆觀想現前坐于本位。若為作息災法。觀想頂相寶瓶寶輪。及八葉蓮華等印。安於本位。若作增益法。觀想金剛吉相果羯磨杵（karmavajra，羯磨杵：象徵事業成就的金剛杵）。及幢蓋劍等印相安於本位。若作敬愛降伏法。即觀想金剛鉤金剛弓箭等印安於本位。若於怨家作極惡調伏法。即觀想金剛羯磨杵。及槍戟叉等印安於本位。其護摩爐亦有四門。門中各有事相。東門內安五股金剛杵印。南門安寶印光焰四照。西門安鉤印。北門安槍或安輪。或安羯磨杵等印。如上息災增益及敬愛降伏。乃至成藥成黃丹法。成劍入修羅窟等。諸成就護摩等法。一切各用本所成就相應行相。真言法護摩儀則及護摩爐等。複次阿阇梨（ācārya，阿阇梨：導師）欲作息災增益敬愛降伏等一切護摩者。宜預前備辦種種護摩所用之物。皆悉了畢。然阿阇梨于爐外相應方位。寂靜安坐。觀想護摩爐內縱廣十二指。指作安本尊位。若作息災增益法。先觀本尊位上有毗盧遮那如來（Vairocana，毗盧遮那如來：光明遍照佛）。頂戴寶冠髮髻下垂。于金剛蓮花上結跏趺坐。作入三摩地相。種種莊嚴一切殊妙。于本尊左右邊。想佛母般若波羅蜜多菩薩（Prajnaparamita，般若波羅蜜多：智慧的完美）。及無能勝菩薩。觀音菩薩。佛眼菩薩。又于爐內左右。想安二凈光天子。一名妙眼二名妙臂。著白赤衣手
【English Translation】 English version: The lip [of the homa fire pit] should be one finger's breadth high. Within the boundary path, the position of the principal deity follows the boundary path. Whether it is eight fingers high or four fingers high, it is always a square pavilion. The height of the principal deity's body is also eight fingers or four fingers. However, the color and mudra (hand gesture) of this principal deity should be visualized as being present and seated in its position. If performing a pacifying ritual, visualize a treasure vase, a treasure wheel, and a lotus with eight petals, etc., as mudras placed in its position. If performing an increasing ritual, visualize a vajra (diamond scepter) with auspicious signs, fruit, a karmavajra (karmavajra: a vajra symbolizing the accomplishment of activities), as well as a banner, a canopy, a sword, etc., as mudras placed in its position. If performing a ritual of love and subjugation, visualize a vajra hook, a vajra bow and arrow, etc., as mudras placed in its position. If performing an extremely fierce subjugation ritual against enemies, visualize a vajra karmavajra, as well as a spear, a halberd, a trident, etc., as mudras placed in its position. The homa fire pit also has four gates, each with its own specific aspect. Inside the east gate, place a five-pronged vajra mudra. In the south gate, place a jewel mudra radiating light in all directions. In the west gate, place a hook mudra. In the north gate, place a spear or a wheel, or a karmavajra, etc., as mudras. As above, for pacifying, increasing, love, and subjugation rituals, even for creating medicine, yellow elixir, or entering the Asura cave with a sword, etc., all accomplished homa rituals should each use the corresponding aspects of accomplishment. [Follow] the mantra method, homa procedures, and homa fire pit, etc., that are appropriate for the specific accomplishment. Furthermore, if the ācārya (ācārya: teacher) wishes to perform all homa rituals such as pacifying, increasing, love, and subjugation, it is advisable to prepare all the necessary items for the homa in advance and have everything ready. Then, the ācārya should sit quietly in the appropriate direction outside the fire pit. Visualize the inside of the homa fire pit as being twelve fingers in length and width, and designate this space as the position for the principal deity. If performing a pacifying or increasing ritual, first visualize Vairocana (Vairocana: the Buddha of all-encompassing light) above the position of the principal deity, wearing a jeweled crown with hair hanging down, seated in the vajra posture on a lotus, in a state of entering samadhi (meditative absorption), adorned with various exquisite and wonderful ornaments. On the left and right sides of the principal deity, visualize the Buddha-mother Prajnaparamita (Prajnaparamita: the perfection of wisdom), as well as the Invincible Bodhisattva, Avalokiteshvara Bodhisattva, and Buddha-eye Bodhisattva. Also, on the left and right sides inside the fire pit, visualize two Pure Light Devas, one named Wonderful Eye and the other named Wonderful Arm, wearing white and red robes and holding...
執白花。顏貌端嚴熙怡之相。其誦人想自身並眷屬。于爐外左右跪膝。手執金剛蓮花而為供養。此唯息災法儀。若為增益復于本尊左邊。想有地天從地涌出現半身相。其身白色手持寶罌。儀容圓滿背月輪光。頭有寶冠髮髻嚴好。又復想佛母金剛界菩薩。或佛母祖那菩薩。于如來毫相而出。又復想最勝佛頂明王。身作靘色。其面貌或作大青色或黃色。如花開敷手執金剛杵。有大力勢光明晃耀。于本位上。坐師子寶座。復想佛母祖那有八臂莊嚴。在右邊而坐。次祖那右邊。想宿吉祥菩薩。想彼菩薩執閼伽瓶。與持誦行人灌頂。復想左邊有佛母金剛界菩薩。四臂身如寶花色光凈圓滿。持金剛杵有大力勢。其次左邊有持世菩薩。右手持寶作施愿左手執寶幢。次左想有凈光天子。一手持閼伽瓶一手持寶輪。又于本尊后想有帝釋及輪王。坐蓮華師子之座種種莊嚴。手持金剛杵及蓮華等。身有光明如大火聚。具大威力自在無比。其貌端嚴面有三目。能於一切施與無畏。若有阿阇梨依如上儀。為人作增益護摩者。彼人獲富貴吉祥永無退敗。后當證得真如菩提。
又復觀想彼欲天一切莊嚴。身如紅蓮華色坐紅蓮華。有二臂手執弓箭坐于本位。又兩邊有女形明王能施成就。右邊名金剛欲左邊名金剛鉤。色相端嚴如紅蓮華。有二臂或手
【現代漢語翻譯】 現代漢語譯本： 手執白花。觀想本尊顏貌端正莊嚴，面帶喜悅之色。誦經之人觀想自身及眷屬，在火爐外左右跪拜，手持金剛蓮花進行供養。這僅僅是息災法的儀軌。如果爲了增益，則在本尊左邊，觀想地天（Dìtiān，Earth deity）從地涌現，呈現半身之相。其身白色，手持寶瓶，儀容圓滿，背後有月輪光芒。頭上戴著寶冠，髮髻裝飾精美。又觀想佛母金剛界菩薩（Fómǔ Jīngāngjiè Púsà，Vajradhātu Buddha-Mother Bodhisattva），或佛母祖那菩薩（Fómǔ Zǔnà Púsà，Buddha-Mother Cunda Bodhisattva），從如來的眉間白毫相中出現。再觀想最勝佛頂明王（Zuìshèng Fódǐng Míngwáng，Supreme Buddha-Crown Vidyaraja），身體呈現靘色（青黑色）。其面貌或為大青色，或為黃色，如花朵盛開，手執金剛杵（jīngāng chǔ，Vajra），具有強大的力量，光明閃耀，于本位上，坐于獅子寶座。再觀想佛母祖那（Fómǔ Zǔnà，Buddha-Mother Cunda）有八臂莊嚴，在右邊而坐。其次在祖那（Zǔnà，Cunda）的右邊，觀想宿吉祥菩薩（Sù Jíxiáng Púsà，Auspicious Star Bodhisattva），觀想這位菩薩手執閼伽瓶（èqié píng，Aquatic vase），為持誦者灌頂。再觀想左邊有佛母金剛界菩薩（Fómǔ Jīngāngjiè Púsà，Vajradhātu Buddha-Mother Bodhisattva），四臂，身體如寶花色，光凈圓滿，手持金剛杵（jīngāng chǔ，Vajra），具有強大的力量。其次左邊有持世菩薩（Chíshì Púsà，World-Holder Bodhisattva），右手持寶作施愿印，左手執寶幢。其次左邊觀想有凈光天子（Jìngguāng Tiānzǐ，Pure Light Deva），一手持閼伽瓶（èqié píng，Aquatic vase），一手持寶輪。又在本尊後面觀想有帝釋（Dìshì，Indra）及輪王（Lúnwáng，Cakravartin），坐于蓮花獅子座，種種莊嚴，手持金剛杵（jīngāng chǔ，Vajra）及蓮花等，身有光明如大火聚，具有強大的威力，自在無比。其貌端正莊嚴，面有三目，能於一切施與無畏。若有阿阇梨（āshélí，Acharya，teacher）依照如上儀軌，為人作增益護摩，此人將獲得富貴吉祥，永遠不會退敗，將來證得真如菩提。
又觀想彼欲天（Yùtiān，Kama Deva）一切莊嚴，身體如紅蓮花色，坐于紅蓮花上，有二臂，手執弓箭，坐于本位。又兩邊有女形明王（Nǚxíng Míngwáng，Female Vidyaraja）能施予成就，右邊名為金剛欲（Jīngāng Yù，Vajra Kama），左邊名為金剛鉤（Jīngāng Gōu，Vajra Hook），色相端嚴如紅蓮花，有二臂或手...
【English Translation】 English version: Holding a white flower. Visualize the principal deity with a dignified and serene appearance, full of joy. The reciter should visualize themselves and their family members kneeling outside the hearth on the left and right, holding a Vajra lotus flower as an offering. This is solely the ritual for pacifying disasters. If it is for increasing benefits, then on the left side of the principal deity, visualize the Earth deity (Dìtiān, Earth deity) emerging from the earth, appearing as a half-body. Its body is white, holding a treasure vase in its hand, with a complete and dignified appearance, and a lunar halo behind it. It wears a jeweled crown on its head, and its hair is adorned beautifully. Also, visualize the Buddha-Mother Vajradhatu Bodhisattva (Fómǔ Jīngāngjiè Púsà, Vajradhātu Buddha-Mother Bodhisattva), or the Buddha-Mother Cunda Bodhisattva (Fómǔ Zǔnà Púsà, Buddha-Mother Cunda Bodhisattva), emerging from the white hair-curl mark between the eyebrows of the Tathagata. Furthermore, visualize the Supreme Buddha-Crown Vidyaraja (Zuìshèng Fódǐng Míngwáng, Supreme Buddha-Crown Vidyaraja), whose body is the color of qing (bluish-black). Its face is either a great blue color or yellow, like a flower in full bloom, holding a Vajra (jīngāng chǔ, Vajra) in its hand, possessing great power, with radiant light, sitting on a lion throne in its original position. Also, visualize the Buddha-Mother Cunda (Fómǔ Zǔnà, Buddha-Mother Cunda) with eight arms adorned, sitting on the right side. Next to Cunda (Zǔnà, Cunda) on the right, visualize the Auspicious Star Bodhisattva (Sù Jíxiáng Púsà, Auspicious Star Bodhisattva), visualizing that this Bodhisattva is holding an aquatic vase (èqié píng, Aquatic vase), and is bestowing an initiation upon the practitioner. Also, visualize on the left side the Buddha-Mother Vajradhatu Bodhisattva (Fómǔ Jīngāngjiè Púsà, Vajradhātu Buddha-Mother Bodhisattva), with four arms, its body like the color of a precious flower, with pure and complete light, holding a Vajra (jīngāng chǔ, Vajra), possessing great power. Next to the left is the World-Holder Bodhisattva (Chíshì Púsà, World-Holder Bodhisattva), whose right hand holds a treasure in the gesture of granting wishes, and whose left hand holds a treasure banner. Next to the left, visualize the Pure Light Deva (Jìngguāng Tiānzǐ, Pure Light Deva), one hand holding an aquatic vase (èqié píng, Aquatic vase) and the other holding a treasure wheel. Also, behind the principal deity, visualize Indra (Dìshì, Indra) and a Cakravartin (Lúnwáng, Cakravartin), sitting on a lotus lion throne, adorned in various ways, holding a Vajra (jīngāng chǔ, Vajra) and lotuses, etc., their bodies with light like a great fire, possessing great power, freely and incomparably. Their appearance is dignified and serene, with three eyes on their faces, capable of bestowing fearlessness in all things. If an Acharya (āshélí, Acharya, teacher) performs a homa for increasing benefits for someone according to the above ritual, that person will obtain wealth and auspiciousness, and will never decline, and will attain Suchness Bodhi in the future.
Also, visualize Kama Deva (Yùtiān, Kama Deva) with all adornments, his body the color of a red lotus flower, sitting on a red lotus flower, with two arms, holding a bow and arrow, sitting in his original position. Also, on both sides are female Vidyarajas (Nǚxíng Míngwáng, Female Vidyaraja) who can bestow accomplishments, the one on the right is named Vajra Kama (Jīngāng Yù, Vajra Kama), and the one on the left is named Vajra Hook (Jīngāng Gōu, Vajra Hook), their appearances dignified and serene like red lotus flowers, with two arms or hands...
執金剛杵或時執箭。威德自在目視於箭。又復想火天如金剛薩埵。安於爐內。次以其族內外眷屬。或以其名或以真言。與其本尊同作護摩令得成就。
又復大力金剛光菩薩在於本位。其相大惡身靘色。其面如鐵色。目赤作大瞋相。所著衣亦作青色。莊嚴具足光焰熾盛如處劫火。手執三股叉或執金剛杵。右邊有一神。二臂身赤黑色。其眼如煙色。莊嚴具足其聲妙好。左手持髑髏滿盛其血。右手執劍遍有光焰。左邊想有焰曼德迦明王。現大惡相色如黑雲。有六面作大醜相。面有三目狗牙上出。莊嚴具足乘水牛之座。手中各各執大猛惡器仗。此焰曼德迦明王。從大無畏妙吉祥心中化出。又想于護摩爐兩邊。安焰魔王。身皆黑色二臂現大惡相。如焰曼德迦。如是護摩法賢聖儀則。若有阿阇梨及持誦行人。能如是依法修行者。得一切天人阿修羅及世間一切恭敬供養。能為是等作大吉祥滅一切罪。
複次護摩所用柴。其柴須濕潤。所謂吉祥果木迦俱婆木。阿摩啰木奔曩誐木。曩誐計婆啰木尸里沙木。啰努迦木閻浮木。誐里婆里木阿里迦木。如上諸木為增益法用。
又優曇缽羅木菩提樹木。尼俱陀木缽羅叉木。舍彌木乳木白檀木。如上諸木為息災法用。
又盎俱羅木佉你啰木。簟母迦木酸棗木石榴木。如上
【現代漢語翻譯】 現代漢語譯本： 手持金剛杵，有時也持箭。以威嚴神力自在地注視著箭矢。又觀想火天如同金剛薩埵（Vajrasattva，金剛乘中重要的本尊），安住在火爐之內。然後以金剛薩埵一族的內外眷屬，或者以他們的名字，或者以他們的真言，與本尊一同進行護摩，使其獲得成就。
又觀想大力金剛光菩薩（Mahabala-vajra-prabha-bodhisattva）安住在本位。他的形象極其兇惡，身體呈青黑色，面如鐵色，眼睛發紅，呈現出極大的憤怒之相。所穿的衣服也呈青色，莊嚴具足，光焰熾盛，如同處於劫火之中。手中拿著三股叉或者金剛杵。右邊有一位神，雙臂，身體呈赤黑色，眼睛如煙色，莊嚴具足，聲音美妙。左手拿著盛滿鮮血的髑髏，右手拿著遍佈光焰的劍。左邊觀想有焰曼德迦明王（Yamantaka，文殊菩薩的忿怒化身），顯現出極大的兇惡之相，顏色如黑雲，有六個面孔，呈現出極大的醜陋之相，面孔上有三隻眼睛，狗牙向上突出。莊嚴具足，乘坐水牛之座。手中各自拿著巨大的猛惡器仗。這位焰曼德迦明王，從大無畏妙吉祥（Manjushri，文殊菩薩）心中化現而出。又觀想在護摩爐的兩邊，安放焰魔王（Yama，掌管死亡的神）。身體都是黑色，雙臂，顯現出極大的兇惡之相，如同焰曼德迦。這樣的護摩法是賢聖的儀軌。如果有阿阇梨（Acharya，上師）以及持誦行人，能夠像這樣依法修行，就能得到一切天人、阿修羅（Asura，一種神道生物）以及世間一切眾生的恭敬供養。能夠為他們帶來吉祥，滅除一切罪業。
再次說明護摩所用的柴。這些柴需要濕潤。所謂的吉祥果木、迦俱婆木、阿摩啰木、奔曩誐木、曩誐計婆啰木、尸里沙木、啰努迦木、閻浮木、誐里婆里木、阿里迦木，如上這些木材用於增益法。
又優曇缽羅木、菩提樹木、尼俱陀木、缽羅叉木、舍彌木、乳木、白檀木，如上這些木材用於息災法。
又盎俱羅木、佉你啰木、簟母迦木、酸棗木、石榴木，如上
【English Translation】 English version: He holds the vajra or sometimes holds an arrow. With majestic power and freedom, he gazes upon the arrow. Furthermore, visualize Agni (the fire god) as Vajrasattva (an important deity in Vajrayana), residing within the hearth. Then, with the inner and outer retinue of that family, either by their names or by their mantras, perform homa together with the principal deity, so that accomplishment may be attained.
Furthermore, visualize the Mahabala-vajra-prabha-bodhisattva (Great Strength Vajra Light Bodhisattva) abiding in his own position. His appearance is extremely fierce, his body is dark blue, his face is like iron, his eyes are red, displaying a great expression of wrath. The clothes he wears are also blue, adorned with complete ornaments, his radiance blazing like being in the fire of the kalpa's end. In his hand, he holds a trident or a vajra. On his right side is a deity, with two arms, his body is reddish-black, his eyes are like smoke, adorned with complete ornaments, his voice is wonderfully beautiful. In his left hand, he holds a skull filled with blood, and in his right hand, he holds a sword covered in flames. On his left side, visualize Yamantaka (the wrathful manifestation of Manjushri) manifesting a great fierce appearance, his color like black clouds, with six faces displaying a great ugly appearance, the faces have three eyes, dog teeth protruding upwards. Adorned with complete ornaments, riding on a buffalo seat. In his hands, each holds great fierce weapons. This Yamantaka manifested from the heart of fearless Manjushri (the Bodhisattva of Wisdom). Also, visualize on both sides of the homa hearth, placing Yama (the Lord of Death). Their bodies are all black, with two arms, manifesting a great fierce appearance, like Yamantaka. Such is the homa method, the rules of the wise and holy. If there are Acharyas (spiritual teachers) and mantra practitioners who can practice according to this method, they will receive the respectful offerings of all devas (gods), asuras (demigods), and all beings in the world. They can bring great auspiciousness and extinguish all sins for them.
Furthermore, regarding the firewood used for homa. The firewood must be moist. The so-called auspicious fruit wood, Kakubha wood, Amra wood, Punnaga wood, Naga-kesara wood, Shirisha wood, Ranuka wood, Jambu wood, Garbhari wood, Arika wood, the above woods are used for increasing practices.
Also, Udumbara wood, Bodhi tree wood, Nigrodha wood, Palasha wood, Shami wood, milky wood, white sandalwood, the above woods are used for pacifying practices.
Also, Ankola wood, Khadira wood, Dhava wood, sour jujube wood, pomegranate wood, the above
諸木並須有刺不幹枯者。為降伏法用。
又以如上之木。各各依法為杓隨本法用。所作護摩速得成就。
複次觀自在菩薩。白佛言。世尊我今已聞護摩之儀。其護摩杓未知儀則。唯愿為我分別解說。大小長短深淺粗細。乃至色相及安印契法則云何。佛言善男子護摩之杓大約四等。四等之義我今說之。所造杓時分上中下。又將中等分為上下。若為增益用最上等。若為息災用中上等。若為敬愛降伏用中下等。若為怨家作極惡法及忿怒法者。用最下等。若依此法皆悉成就。
複次善男子我今一一分別造護摩杓大小儀則。大杓頭廣闊四指深二指。作師面相中安印。柄長二十四指粗六指。作團圓相。低唇半指安柄。嘴長八指。初四指闊漸銳如錐。此是中上等於增益用。
複次杓頭方四指深二指。作虎面相安印。柄長二十指粗五指。低唇半指安柄。嘴長七指。初闊四指漸銳如錐。此是中次等作息災用。
複次杓頭廣闊四指深二指。如蛇頭相中安印。低唇半指安柄。柄粗四指作團圓相。嘴長六指。初闊四指漸銳如錐。此第三等作敬愛降伏法用。
複次最上法杓頭廣闊八指深四指。內作鳳嘴相。低唇半指安柄。柄長三十二指粗細可執。嘴長十二指。初闊次細漸銳如錐。其杓頭四緣刻羯磨金剛杵。
【現代漢語翻譯】 現代漢語譯本 所有樹木都必須是有刺且不枯萎的，才能用於降伏法。
又用如上的木材，各自按照儀軌制作成護摩杓，根據所修的本法使用，所作的護摩就能迅速成就。
觀自在菩薩（Avalokiteśvara Bodhisattva）再次稟白佛陀說：『世尊，我現在已經聽聞了護摩的儀軌，但是對於護摩杓的儀則還不瞭解，唯愿您能為我分別解說，關於它的大小、長短、深淺、粗細，乃至顏色形相以及安立印契的法則，究竟是怎樣的？』佛陀說：『善男子，護摩杓大約有四種等級，我現在就來說明這四種等級的意義。製作杓的時候，可以分為上、中、下三個等級，又將中等分為上下兩個等級。如果爲了增益法，就用最上等的杓；如果爲了息災法，就用中上等的杓；如果爲了敬愛和降伏法，就用中下等的杓；如果爲了對怨家作極惡之法以及忿怒法，就用最下等的杓。如果依照這些方法去做，都能全部成就。』
再次，善男子，我現在一一分別說明製作護摩杓的大小儀則。大杓的頭部寬闊四指，深二指，在製作時于表面安立印契，杓柄長二十四指，粗六指，製作成團圓的形狀，低唇半指來安柄，杓嘴長八指，最初四指寬闊，然後逐漸變細銳利如錐，這是中上等的杓，用於增益法。
再次，杓頭是正方形，四指寬，二指深，製作成老虎的面相並安立印契，杓柄長二十指，粗五指，低唇半指來安柄，杓嘴長七指，最初四指寬闊，然後逐漸變細銳利如錐，這是中等的杓，用於息災法。
再次，杓頭寬闊四指，深二指，做成蛇頭的形狀並在表面安立印契，低唇半指來安柄，杓柄粗四指，做成團圓的形狀，杓嘴長六指，最初四指寬闊，然後逐漸變細銳利如錐，這是第三等的杓，用於敬愛和降伏法。
再次，最上等的法杓，杓頭寬闊八指，深四指，內部做成鳳嘴的形狀，低唇半指來安柄，杓柄長三十二指，粗細可以手執，杓嘴長十二指，最初寬闊然後逐漸變細銳利如錐，這個杓的頭部四周刻有羯磨金剛杵（karma-vajra）。
【English Translation】 English version All trees must be thorny and not withered to be used for subjugation rituals.
Also, using the above-mentioned wood, each according to the ritual, make homa ladles, and use them according to the respective tantric practice. The homa performed will be quickly accomplished.
Furthermore, Avalokiteśvara Bodhisattva (觀自在菩薩) said to the Buddha: 'World Honored One (世尊), I have now heard the procedures for homa, but I do not know the rules for the homa ladle. I wish you would explain to me in detail its size, length, depth, thickness, even its color and appearance, and how to establish the mudra.' The Buddha said: 'Good man, there are approximately four grades of homa ladles. I will now explain the meaning of these four grades. When making the ladle, divide it into upper, middle, and lower grades. Then divide the middle grade into upper and lower. If it is for increasing benefits, use the highest grade. If it is for pacifying disasters, use the upper middle grade. If it is for love and subjugation, use the lower middle grade. If it is for performing extremely evil practices and wrathful practices against enemies, use the lowest grade. If you follow these methods, all will be accomplished.'
Furthermore, good man, I will now explain in detail the rules for making homa ladles of different sizes. The head of the large ladle is four fingers wide and two fingers deep. Establish the mudra on the surface during manufacture. The handle is twenty-four fingers long and six fingers thick, made in a round shape. The lip is half a finger low to attach the handle. The mouth is eight fingers long, initially four fingers wide, gradually tapering to a sharp point like a cone. This is the upper middle grade ladle, used for increasing benefits.
Furthermore, the ladle head is square, four fingers wide and two fingers deep. Make the face of a tiger and establish the mudra. The handle is twenty fingers long and five fingers thick. The lip is half a finger low to attach the handle. The mouth is seven fingers long, initially four fingers wide, gradually tapering to a sharp point like a cone. This is the middle grade ladle, used for pacifying disasters.
Furthermore, the ladle head is four fingers wide and two fingers deep, made in the shape of a snake's head and establish the mudra on the surface. The lip is half a finger low to attach the handle. The handle is four fingers thick, made in a round shape. The mouth is six fingers long, initially four fingers wide, gradually tapering to a sharp point like a cone. This is the third grade ladle, used for love and subjugation practices.
Furthermore, the highest grade dharma ladle has a head eight fingers wide and four fingers deep, with the inside made in the shape of a phoenix's beak. The lip is half a finger low to attach the handle. The handle is thirty-two fingers long, with a thickness that can be held by hand. The mouth is twelve fingers long, initially wide, then gradually tapering to a sharp point like a cone. The four edges of the ladle head are engraved with a karma-vajra (羯磨金剛杵).
微細殊妙而為莊嚴。於一切法皆悉成就。
複次作護摩時。所有火焰相及香氣聲音分其好惡。善男子其火焰或如傘蓋或如閼伽瓶。或如象耳或如金剛杵。或如幢幡或如劍等。乃至如菩提樹如蓮華敷如吉祥果。如是之相皆是吉祥成就之相。
次說火焰之色。或白如新酥。或如金色或如大青寶色。
又復護摩所有香氣。如最上蓮花香軍那花香。優缽羅花香沉香檀香。若作如是香氣是最上吉祥。復說火聲。其聲如雲雷或如天鼓。火焰右旋斯為大吉祥相。若是煙多難著。焰赤黑色左旋。復如槍如蛇頭及如有牙。焰頂破散或如驢唇。及作惡聲又如尸臭。如是之相皆為不吉。若為調伏此卻是吉必見成就。若為敬愛降伏。其焰或赤或黃黑。及如鉤相。或如醉香或如花香或如缽吒羅香者。其阿阇梨誦人等。以圓滿音訊念吽字者。其法決定當得成就。
複次息災法中火天護摩法所用物等。烏曇缽木菩提木。尼俱陀木阿末羅木。馬鞭草脂麻兜羅綿稻穀花等。揾酥蜜作護摩者為最上吉祥。
複次為增益作火天護摩法者。用吉祥果吉祥木葉。及蓮華有圓滿吉祥相。復以團食脂麻粳米。並白花蜜酪等和合。複用白檀松柏。及羯俱婆木阿里迦木。波羅舍木檜木等如是諸木者必獲最上吉祥。
複次為降伏敬愛作
【現代漢語翻譯】 現代漢語譯本： 以微細殊妙之物作為莊嚴，於一切法都能成就。
其次，在作護摩（hù mó，梵語 homa 的音譯，指焚燒祭品以供養神祇的儀式）時，所有火焰的形狀以及香氣聲音，要分辨其好壞。善男子，那火焰或者像傘蓋，或者像閼伽瓶（è qié píng，梵語 argha 的音譯，供養用的凈水瓶），或者像象耳，或者像金剛杵（jīngāng chǔ，一種法器），或者像幢幡（chuáng fān，一種佛教裝飾物），或者像劍等，乃至像菩提樹，像蓮花開放，像吉祥果。像這樣的形狀都是吉祥成就的象徵。
其次說火焰的顏色，或者白得像新煉的酥油，或者像金色，或者像大青寶的顏色。
又，護摩所有的香氣，如果像最上等的蓮花香、軍那花香、優缽羅花香（yōu bō luó huā xiāng，青蓮花香）、沉香、檀香。如果出現這樣的香氣，就是最上等的吉祥。再說火的聲音，那聲音像云雷或者像天鼓。火焰向右旋轉，這是大吉祥的象徵。如果是煙多難以燃燒，火焰呈赤黑色且向左旋轉，又像槍、像蛇頭，以及像有牙齒，火焰頂部破散或者像驢唇，以及發出惡劣的聲音，又像尸臭。像這樣的象徵都是不吉利的。如果爲了調伏（tiáo fú，佛教用語，指調和、降伏煩惱）而作護摩，這反而是吉祥的，必定能成就。如果爲了敬愛、降伏，那火焰或者呈紅色、或者呈黃色或黑色，以及像鉤子的形狀，或者像醉人的香氣，或者像花香，或者像缽吒羅香（bō zhà luó xiāng）。那阿阇梨（ā shé lí，梵語 ācārya 的音譯，指導師、規範師）和誦經的人等，以圓滿的音訊唸誦『吽』（hōng）字，那法事必定能夠成就。
其次，在息災法（xī zāi fǎ，息除災難的法事）中的火天護摩法（huǒ tiān hù mó fǎ，供養火天的護摩法）所用的物品等，烏曇缽木（wū tán bō mù，梵語 udumbara 的音譯，優曇花樹的木材）、菩提木、尼俱陀木（ní jù tuó mù，梵語 nyagrodha 的音譯，榕樹的木材）、阿末羅木（ā mò luó mù，梵語 āmalaka 的音譯，余甘子的木材）、馬鞭草、脂麻、兜羅綿（dōu luó mián，梵語 tūla 的音譯，木棉）、稻穀、花等，蘸上酥油和蜂蜜來作護摩，這是最上等的吉祥。
其次，爲了增益（zēng yì，增加利益）而作火天護摩法，用吉祥果、吉祥樹葉，以及蓮花，具有圓滿吉祥的象徵。又用團食、脂麻、粳米，並和合白花、蜂蜜、乳酪等。又用白檀、松柏，以及羯俱婆木（jié jù pó mù，梵語 kakubha 的音譯，訶子樹的木材）、阿里迦木（ā lǐ jiā mù，梵語 arjuna 的音譯，訶梨勒樹的木材）、波羅舍木（bō luó shě mù，梵語 palāśa 的音譯，紫檀樹的木材）、檜木等，像這樣的木材必定獲得最上等的吉祥。
其次，爲了降伏、敬愛而作
【English Translation】 English version: Subtle and wonderful, they are used for adornment. All dharmas are perfectly accomplished.
Furthermore, when performing homa (homa, transliteration of the Sanskrit word, referring to the ritual of burning offerings to worship deities), one should discern the auspiciousness or inauspiciousness of the appearance of the flames, as well as the fragrance and sound. O good man, the flames may appear like a parasol, or like an argha vessel (argha, transliteration of the Sanskrit word, a clean water vessel for offering), or like elephant ears, or like a vajra (vajra, a ritual implement), or like a banner, or like a sword, or even like a Bodhi tree, like a lotus flower in full bloom, or like an auspicious fruit. Such appearances are all signs of auspicious accomplishment.
Next, I will describe the colors of the flames. They may be white like fresh ghee, or like gold, or like the color of a great blue jewel.
Moreover, the fragrance of the homa may be like the fragrance of the most supreme lotus flower, the fragrance of the kunda flower, the fragrance of the utpala flower (utpala, blue lotus), the fragrance of agarwood, or the fragrance of sandalwood. If such fragrances appear, it is the most supreme auspiciousness. Furthermore, the sound of the fire may be like thunder or like the sound of heavenly drums. If the flames rotate to the right, it is a sign of great auspiciousness. If there is much smoke and it is difficult to ignite, and the flames are reddish-black and rotate to the left, or if they resemble a spear, a snake's head, or have teeth, or if the top of the flames is broken and scattered, or if they resemble a donkey's lips, or make evil sounds, or smell like a corpse, such signs are all inauspicious. If the homa is performed for subduing (tiao fu, Buddhist term, referring to harmonizing and subduing afflictions), this is actually auspicious and accomplishment will surely be seen. If it is for reverence and love, or for subjugation, the flames may be red, yellow, or black, and may resemble a hook, or like an intoxicating fragrance, or like the fragrance of flowers, or like the fragrance of patala (patala fragrance). If the acharya (acharya, transliteration of the Sanskrit word, referring to a teacher or preceptor) and the reciters chant the syllable 'Hum' (hum) with a complete and full sound, then the ritual will definitely be accomplished.
Furthermore, in the pacifying rituals (xi zai fa, rituals for pacifying disasters), the materials used in the Fire God homa (huo tian hu mo fa, homa ritual for offering to the Fire God) include udumbara wood (udumbara, transliteration of the Sanskrit word, wood from the udumbara tree), Bodhi wood, nyagrodha wood (nyagrodha, transliteration of the Sanskrit word, wood from the banyan tree), amalaka wood (amalaka, transliteration of the Sanskrit word, wood from the amla tree), verbena, sesame, tula cotton (tula, transliteration of the Sanskrit word, kapok), rice, flowers, etc. Dipping them in ghee and honey for the homa is the most supreme auspiciousness.
Furthermore, for performing the Fire God homa for increasing benefits (zeng yi, increasing benefits), use auspicious fruits, auspicious leaves, and lotuses, which have the symbol of complete auspiciousness. Also, use balls of food, sesame, japonica rice, and mix them with white flowers, honey, cheese, etc. Also, use white sandalwood, pine, cypress, and kakubha wood (kakubha, transliteration of the Sanskrit word, wood from the terminalia arjuna tree), arjuna wood (arjuna, transliteration of the Sanskrit word, wood from the arjuna tree), palasa wood (palasa, transliteration of the Sanskrit word, wood from the butea monosperma tree), cypress wood, etc. Using such woods will surely obtain the most supreme auspiciousness.
Furthermore, for performing subjugation and reverence
火天護摩法者。當用鹽及白芥子。諸有刺木濕潤者必獲最上如願成就。
複次為調伏作火天護摩法者。當用阿俱羅木佉你羅木。蘗里木曼陀羅木。沒里賀帝木白檀木柏木。以如是等諸苦澀木及藥物等者。必得如願成就。
複次有諸護摩觀想火天。身手顏色各各不同法。所有增益法觀彼火天如憍釋迦。身深黃色手執金剛杵。住本天宮作自在相。
又復息災護摩法觀彼火天。身白色著白天衣。手持閼伽瓶自在而住。
又復敬愛降伏護摩法觀彼火天。身作赤色。左手放光住風天位。
又復調伏護摩法觀彼火天。身黑及如煙等色。住在天宮。
復有法觀想火天。有四面四臂有大力勢。手執輪槍弓箭及鉤等。此為一切護摩成就法。
爾時觀自在菩薩摩訶薩。贊世尊言。善哉善哉如來於三界中。為最上離欲三密之主大自在牟尼三界之尊。我今歸依我今歸命。如是贊已禮佛而退復坐一面。
一切如來大秘密王未曾有最上微妙大曼拏羅經卷第三 大正藏第 18 冊 No. 0889 一切如來大秘密王未曾有最上微妙大曼拏羅經
一切如來大秘密王未曾有最上微妙大曼拏羅經卷第四
西天譯經三藏朝散大夫試鴻臚少卿明教大師臣天息災奉 詔譯
先法攝受
【現代漢語翻譯】 現代漢語譯本 火天護摩法，應當使用鹽和白芥子。使用所有帶刺且濕潤的木材，必定能獲得最上等的如願成就。
其次，爲了調伏而作火天護摩法，應當使用阿俱羅木（Akura wood）、佉你羅木（Khani ra wood）、蘗里木（Garri wood）、曼陀羅木（Mandara wood）、沒里賀帝木（Mrigadhati wood）、白檀木（white sandalwood）、柏木。使用這些苦澀的木材和藥物等，必定能如願成就。
其次，有各種護摩觀想火天的方法，身形和手的顏色各有不同。所有增益法，觀想火天如憍釋迦（Kaushika），身呈深黃色，手執金剛杵（vajra），住在本天宮，呈現自在之相。
又，息災護摩法，觀想火天，身呈白色，穿著白色天衣，手持閼伽瓶（arghya vessel），自在而住。
又，敬愛降伏護摩法，觀想火天，身呈赤色，左手放光，住在風天位。
又，調伏護摩法，觀想火天，身呈黑色或如煙的顏色，住在天宮。
又有法觀想火天，有四面四臂，有大力勢，手執輪、槍、弓、箭及鉤等。這是所有護摩成就之法。
這時，觀自在菩薩摩訶薩（Avalokiteśvara Bodhisattva Mahāsattva）讚歎世尊說：『善哉善哉！如來在三界中，為最上離欲三密之主，大自在牟尼（Mahā自在Muni），三界之尊。我今歸依，我今歸命。』這樣讚歎后，禮佛而退，復坐在一面。
一切如來大秘密王未曾有最上微妙大曼拏羅經卷第三 大正藏第 18 冊 No. 0889 一切如來大秘密王未曾有最上微妙大曼拏羅經
一切如來大秘密王未曾有最上微妙大曼拏羅經卷第四
西天譯經三藏朝散大夫試鴻臚少卿明教大師臣天息災奉 詔譯
先法攝受
【English Translation】 English version The Homa ritual for Agni (fire deity) should use salt and white mustard seeds. Using all thorny and moist wood will surely obtain the supreme fulfillment of wishes.
Furthermore, for performing the Homa ritual for Agni for subduing, one should use Akura wood, Khani ra wood, Garri wood, Mandara wood, Mrigadhati wood, white sandalwood, and cypress wood. Using such bitter and astringent woods and medicines, one will surely achieve the fulfillment of wishes.
Furthermore, there are various methods of Homa visualization of Agni, with different forms and hand colors. For all methods of increasing benefits, visualize Agni as Kaushika, with a deep yellow body, holding a vajra (thunderbolt) in his hand, residing in his own heavenly palace, displaying a state of freedom.
Moreover, for the Homa ritual for pacifying disasters, visualize Agni with a white body, wearing white heavenly garments, holding an arghya vessel (water vessel) in his hand, residing freely.
Moreover, for the Homa ritual for love and subjugation, visualize Agni with a red body, his left hand emitting light, residing in the position of the wind deity.
Moreover, for the Homa ritual for subduing, visualize Agni with a black body or a color like smoke, residing in the heavenly palace.
Furthermore, there is a method to visualize Agni with four faces and four arms, possessing great power, holding a wheel, spear, bow, arrow, and hook, etc. This is the method for accomplishing all Homa rituals.
At that time, Avalokiteśvara Bodhisattva Mahāsattva praised the World Honored One, saying: 'Excellent, excellent! The Tathagata (Thus Come One) in the three realms is the supreme master of the three secrets free from desire, the great self-existent Muni (sage), the honored one of the three realms. I now take refuge, I now entrust my life.' After praising in this way, he bowed to the Buddha and withdrew, sitting to one side again.
The Third Volume of the Great Secret King Sutra of All Tathagatas, the Unprecedented, Supreme, Subtle, Great Mandala Taisho Tripitaka Volume 18, No. 0889 The Great Secret King Sutra of All Tathagatas, the Unprecedented, Supreme, Subtle, Great Mandala
The Fourth Volume of the Great Secret King Sutra of All Tathagatas, the Unprecedented, Supreme, Subtle, Great Mandala
Translated by the Tripitaka Master Tian Xizai of the Western Heaven, Grand Master of the Imperial Academy, Acting Vice Minister of the Court of State Ceremonial, by Imperial Decree
Preliminary Dharma Reception
弟子品第五
爾時金剛手菩薩摩訶薩。于大眾中即從坐起。繞佛三匝合十指掌。而白佛言世尊。阿阇梨雲何攝受弟子入曼拏羅。復云何而作。先法。
佛言金剛手。阿阇梨攝受弟子入曼拏羅者。其弟子將入曼拏羅。當預潔凈身心。若內若外使令相應。其阿阇梨方可引弟子至曼拏羅所。令面北或面東跪坐。手執白花當依本尊儀則。以明王真言加持水。與弟子灑凈。複用甘露軍吒利真言及印與作擁護。令弟子發無上菩提心。
甘露軍吒利真言曰。
唵(引)阿蜜哩(二合)帝(引)入嚩(二合)羅入嚩(二合)羅吽㗶吒
甘露軍吒利印。
以二手相叉作拳。豎二中指相著如針。以頭指附中指第三節。屈二大指入掌成印。
以真言及印加持擁護訖。令弟子自發菩提心願。愿云我今為一切有情。起不退心行菩薩行。若我成佛誓度一切有情咸登佛果。其阿阇梨復為弟子發大悲心。與弟子說于菩薩不退地法。令弟子志求。次為弟子說佛所得功德。如是說已然後與受三歸竟。令弟子入三昧以線作結。誦金剛羯磨真言而作擁護真言曰。
唵(引)嚩日啰(二合引)蜜里(二合)多摩賀(引)尾里也(二合)缽啰(二合)底誐里(二合)恨拏(二合)娑嚩(二合)𤚥
作擁護已
【現代漢語翻譯】 現代漢語譯本 弟子品第五
這時，金剛手菩薩摩訶薩（Vajrapani Bodhisattva Mahasattva，偉大的菩薩）在大眾中從座位上站起來，繞佛三圈，合起雙手，向佛稟告說：『世尊，阿阇梨（Acharya，導師）如何攝受弟子進入曼拏羅（Mandala，壇城）？又該如何進行入門的儀軌和先前的準備？』
佛說：『金剛手，阿阇梨攝受弟子進入曼拏羅，要讓弟子在進入曼拏羅之前，預先潔凈身心，無論是內在還是外在都要使其相應。然後阿阇梨才可以引導弟子到曼拏羅所在之處，令其面向北方或東方跪坐。手持白花，應當依照本尊的儀軌，用明王真言（Vidyaraja Mantra，明王的咒語）加持水，為弟子灑凈。再用甘露軍吒利真言（Amrita Kundali Mantra，甘露軍荼利咒）及手印為弟子作擁護，令弟子發起無上菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心）。』
甘露軍吒利真言說：
唵（Om）阿蜜哩（Amrita，甘露）帝（te）入嚩（jvala，光焰）羅入嚩（jvala，光焰）羅吽（Hum）㗶（Phat）吒（ta）
甘露軍吒利印：
用雙手相叉作拳，豎起兩個中指，使它們像針一樣相互靠著。用食指附在中指的第三節上，屈起兩個大拇指放入掌中，這樣就結成了手印。
用真言和手印加持擁護完畢后，令弟子自己發起菩提心願。愿文說：『我今爲了所有有情眾生，發起不退轉之心，行菩薩行。如果我成就佛果，誓願度一切有情眾生，都登上佛果。』阿阇梨再為弟子發起大悲心，為弟子講述菩薩不退轉的法門，令弟子立定志向去追求。接著為弟子講述佛所獲得的功德。這樣說完之後，然後為弟子授三歸依。令弟子進入三昧（Samadhi，禪定），用線作結界，誦金剛羯磨真言（Vajra Karma Mantra，金剛羯磨咒）作擁護。真言說：
唵（Om）嚩日啰（Vajra，金剛）蜜里（Amrita，甘露）多摩賀（maha，大）尾里也（virya，精進）缽啰（prati，向）底誐里（graha，接受）恨拏（graha，接受）娑嚩（svaha，成就）𤚥
作擁護完畢
【English Translation】 English version Chapter 5: Disciples
At that time, Vajrapani Bodhisattva Mahasattva (the great Bodhisattva Vajrapani), arose from his seat in the assembly, circumambulated the Buddha three times, joined his palms together, and said to the Buddha: 'World Honored One, how does an Acharya (teacher) receive disciples into the Mandala (sacred enclosure)? And how should the initial rites and preparations be performed?'
The Buddha said: 'Vajrapani, when an Acharya receives disciples into the Mandala, the disciple should purify their body and mind beforehand, ensuring both inner and outer purity are in harmony. Then the Acharya can lead the disciple to the Mandala, having them kneel facing north or east. Holding a white flower, they should follow the rituals of the principal deity, using the Vidyaraja Mantra (wisdom king mantra) to bless water and purify the disciple. Then, using the Amrita Kundali Mantra (nectar vase mantra) and mudra (hand gesture), they should provide protection, causing the disciple to generate the supreme Bodhicitta (mind of enlightenment).'
The Amrita Kundali Mantra says:
Om Amrita jvala jvala Hum Phat ta
The Amrita Kundali Mudra:
Cross the hands to form fists, raise the two middle fingers so they touch each other like needles. Attach the index fingers to the third joint of the middle fingers, bend the two thumbs into the palms, thus forming the mudra.
After completing the protection with the mantra and mudra, have the disciple make their own Bodhicitta vow. The vow says: 'I now, for the sake of all sentient beings, generate an unshakeable mind, practicing the Bodhisattva path. If I attain Buddhahood, I vow to liberate all sentient beings, enabling them all to attain Buddhahood.' The Acharya then generates great compassion for the disciple, explaining the Dharma of the Bodhisattva's irreversible stage, encouraging the disciple to aspire to it. Next, they explain the merits attained by the Buddha. After saying this, they then administer the Three Refuges to the disciple. Have the disciple enter Samadhi (meditative state), create a boundary with thread, and recite the Vajra Karma Mantra (diamond action mantra) for protection. The mantra says:
Om Vajra Amrita maha virya pratighra graha svaha
Having completed the protection
。令弟子直至得阿耨多羅三藐三菩提不復退轉。
又復結金剛羯磨印。用右手大小指相捻。直舒余指成印。以此印復作擁護及與真言同用。真言曰。
唵(引)阿蜜里(二合)帝洛叉洛叉摩(引)吽㗶吒
誦此真言。以前印印弟子心上臂上頸上頂上而為擁護。又於十四日早辰食時。亦如是坐已。復與灑凈令涂香已。手執白花作金剛合掌。復與受三歸併五戒法已令安坐。然後阿阇梨自結毗盧印入無相定。想一切莊嚴之具。頭冠瓔珞種種而自莊嚴已。便想自身為毗盧遮那如來。放青赤黃白綠等光明普照一切。復于彼毗盧遮那佛右邊。想蓮花如摩尼相。其蓮花上有寶生如來。其如來身如日色。亦放光明照于弟子。其光至弟子左耳上住。復想不空成就如來。于弟子左耳中出現大風輪。吹弟子身破壞。復變成火聚作大燒然。散如灰塵不見形像。喻如般若波羅蜜多無相無色。複次想無量壽佛如來。于眉間毫相中出光。光中有明。名甘露大明王。色相如毗盧遮那佛。身真金色手持髑髏。中盛黃色甘露之水。灑前灰塵令其止息。塵相息已其塵聚作團。又想阿閦如來心中。出無量數相隨色光。入彼灰塵之團。如是想已總成真實。
爾時世尊毗盧遮那如來。舒右手指前五色光。並真珠等七寶甘露之水。浮彼灰塵之
【現代漢語翻譯】 現代漢語譯本：讓弟子直到獲得阿耨多羅三藐三菩提（無上正等正覺）之前，永不退轉。
再次結金剛羯磨印（一種手印）。用右手的大拇指和小指相捻，其餘手指伸直成印。用這個手印再次進行擁護，並配合真言一起使用。真言如下：
唵(引) 阿蜜里(二合) 帝洛叉洛叉 摩(引) 吽 㗶吒
誦唸這個真言，用之前的印印在弟子的心上、臂上、頸上、頂上，以此進行擁護。又在十四日的早晨用餐時，也像這樣坐好。再次為弟子灑凈，令其涂香之後，手持白花，結金剛合掌。再次為弟子授予三歸（皈依佛、皈依法、皈依僧）和五戒法（不殺生、不偷盜、不邪淫、不妄語、不飲酒），令其安坐。然後阿阇梨（導師）自己結毗盧印（毗盧遮那佛的手印），進入無相定（一種禪定狀態）。觀想一切莊嚴之具，頭冠、瓔珞種種，以此來莊嚴自己。然後觀想自身為毗盧遮那如來（宇宙的根本佛），放出青、赤、黃、白、綠等光明，普遍照耀一切。又在那毗盧遮那佛的右邊，觀想蓮花如摩尼寶珠一般。那蓮花上有寶生如來（五方佛之一），那如來的身體如日色，也放出光明照耀弟子。那光到達弟子左耳上方停留。又觀想不空成就如來（五方佛之一），在弟子左耳中出現大風輪，吹弟子身體破壞，又變成火聚，作大燃燒，散如灰塵，不見形像。比喻如般若波羅蜜多（智慧到達彼岸）的無相無色。再次觀想無量壽佛如來（阿彌陀佛），于眉間毫相中出光。光中有明，名為甘露大明王（一種明王），色相如毗盧遮那佛，身體真金色，手持髑髏（骷髏碗），中盛黃色甘露之水，灑向前面的灰塵，令其止息。塵相止息后，那灰塵聚集作團。又觀想阿閦如來（五方佛之一）心中，出無量數相隨色光，入那灰塵之團。這樣觀想完畢，總成真實。
爾時世尊毗盧遮那如來，舒右手指前五色光，並真珠等七寶甘露之水，浮彼灰塵之
【English Translation】 English version: May this disciple, until attaining Anuttara-samyak-sambodhi (unsurpassed complete enlightenment), never regress.
Again, form the Vajra Karma Mudra (a hand gesture). Use the thumb and little finger of the right hand to touch each other, and extend the remaining fingers straight to form the mudra. Use this mudra again for protection, and use it together with the mantra. The mantra is:
Om (elongated) Amrita (two syllables combined) Trilochana Raksha Raksha Mam Hum Phat
Recite this mantra, and use the previous mudra to imprint on the disciple's heart, arms, neck, and top of the head for protection. Also, on the fourteenth day, in the early morning at mealtime, sit in the same way. Again, purify the disciple with sprinkling, and after applying fragrant paste, hold white flowers and form the Vajra joined palms. Again, bestow the Three Refuges (Buddha, Dharma, Sangha) and the Five Precepts (no killing, no stealing, no sexual misconduct, no lying, no intoxicants), and have the disciple sit peacefully. Then the Acharya (teacher) himself forms the Vairochana Mudra (Vairochana Buddha's hand gesture) and enters the Samadhi of No-Form (a state of meditation). Visualize all the adornments, the crown, necklaces, and various ornaments, to adorn oneself. Then visualize oneself as Vairochana Tathagata (the fundamental Buddha of the universe), emitting blue, red, yellow, white, green, and other lights, universally illuminating everything. Also, on the right side of that Vairochana Buddha, visualize a lotus flower like a Mani jewel. On that lotus flower is Ratnasambhava Tathagata (one of the Five Dhyani Buddhas), whose body is like the color of the sun, also emitting light illuminating the disciple. That light reaches and stays above the disciple's left ear. Also, visualize Amoghasiddhi Tathagata (one of the Five Dhyani Buddhas), appearing in the disciple's left ear as a great wind wheel, blowing and destroying the disciple's body, then transforming into a fire mass, burning greatly, scattering like ashes, with no form or image visible. This is analogous to the formless and colorless nature of Prajna Paramita (perfection of wisdom). Next, visualize Amitabha Buddha Tathagata (Buddha of Infinite Light), emitting light from the white hair curl between his eyebrows. Within the light is a brightness, named the Sweet Dew Great Bright King (a type of Vidyaraja), whose appearance is like Vairochana Buddha, with a true golden body, holding a skull bowl filled with yellow sweet dew water, sprinkling it on the ashes in front, causing them to cease. After the appearance of the ashes ceases, the ashes gather into a ball. Also, visualize Akshobhya Tathagata (one of the Five Dhyani Buddhas) emitting countless color lights from his heart, entering the ball of ashes. After visualizing in this way, it all becomes reality.
At that time, the World Honored One, Vairochana Tathagata, extends his right finger, emitting five-colored light, along with sweet dew water of seven treasures such as pearls, floating the ashes of
團。現作如來五色之相。即時又復變化一切弟子本形。作是觀想已復念真言云。
唵(引)阿蜜里(二合)多摩(引)隸你嚩日啰(二合)愈世嚩里嚩娑嚩(二合引)賀
以此真言安前所變化身弟子。如是安已。然後阿阇梨復以金剛利真言。加持齒木及白花等。以右手大指與頭指。捻花齒木等授與弟子。弟子作金剛合掌受齒木花等。復以大惡忿怒明王真言。加持線作結。系弟子右臂以為擁護真言曰。
唵(引)努瑟吒(二合)嚩日啰(二合)骨嚕(二合)馱賀曩賀曩薩里嚩(二合)波(引)半怛啰(二合)吒吽𠷑
複誦真言曰。
唵(引)嚩日啰(二合)酥啰洛叉洛叉伊𤚥(引)吽𠷑吒
又真言曰。
唵(引)嚩日啰(二合)底訖叉拏(二合)佉那佉那郝
金剛手彼阿阇梨觀想。一切如來以大神通。變化作菩薩眾住虛空中。各各放光照于弟子。復觀弟子運身。遍禮彼一切如來及菩薩眾。乃至諸明王等一切印契。
又復弟子於十方一切佛菩薩等。祈求攝受並及懺悔。其弟子想自身。立於寶生蓮花羯磨部佛菩薩等面前而作是言。愿我自從無始已來至於今日。從無明根生煩惱枝葉。成身口意不善之業。愿從今日得智慧風吹法性火。燒彼無始已來至於今日。因於三業
【現代漢語翻譯】 現代漢語譯本：然後觀想，將他們變成如來五色的形象。隨即又變化所有弟子的原本形貌。完成這樣的觀想后，再念誦真言： 唵(om，種子字) 阿蜜里(amrita，甘露) 多摩(tama，黑暗) 隸你 嚩日啰(vajra，金剛) 愈世嚩里 嚩娑嚩(svaha，成就) 用這個真言加持先前所變化的弟子之身。如此加持完畢后，阿阇梨(acharya，導師)再用金剛利真言，加持齒木和白花等。用右手大拇指和食指，捻著花和齒木等交給弟子。弟子作金剛合掌，接受齒木和花等。再用大惡忿怒明王真言，加持線並打結，繫在弟子右臂上作為護佑，真言是： 唵(om，種子字) 努瑟吒(dusta，惡的) 嚩日啰(vajra，金剛) 骨嚕(krodha，忿怒) 馱賀曩賀曩 薩里嚩(sarva，一切) 波(pa，罪) 半 怛啰(trap，恐怖) 吒 吽(hum，種子字) 𠷑(phat，種子字) 再誦真言： 唵(om，種子字) 嚩日啰(vajra，金剛) 酥啰 洛叉洛叉 伊𤚥(idam，此) 吽(hum，種子字) 𠷑(phat，種子字) 又一真言： 唵(om，種子字) 嚩日啰(vajra，金剛) 底訖叉拏(tikshna，銳利的) 佉那佉那 郝(hah，種子字) 金剛手(Vajrapani，金剛手菩薩)和阿阇梨(acharya，導師)觀想，一切如來以大神通力，變化成菩薩眾，安住于虛空中，各自放出光明照耀弟子。再觀想弟子運用身體，遍禮一切如來和菩薩眾，乃至諸明王等一切印契。 弟子又向十方一切佛菩薩等，祈求攝受並懺悔。弟子觀想自身，立於寶生(Ratnasambhava，寶生佛)蓮花羯磨部佛菩薩等面前，並說：愿我自從無始以來直到今日，從無明之根生出煩惱的枝葉，形成身口意不善的業。愿從今日起，得智慧之風吹動法性之火，焚燒那無始以來直到今日，因為三業
【English Translation】 English version: Then visualize transforming them into the five-colored form of the Tathagata (Tathagata, 如來). Immediately afterwards, transform all the disciples back to their original forms. Having completed this visualization, recite the mantra: Om (om, seed syllable) Amrita (amrita, nectar) Tama (tama, darkness) Lini Vajra (vajra, diamond/thunderbolt) Yusevari Vasvaha (svaha, accomplishment). Use this mantra to bless the transformed bodies of the disciples. After this blessing is complete, the Acharya (acharya, teacher) then uses the Vajra-li mantra to bless the tooth-sticks and white flowers, etc. Using the thumb and index finger of the right hand, pinch the flowers and tooth-sticks, etc., and hand them to the disciples. The disciples make the Vajra-clasped hands (vajra-anjali) and receive the tooth-sticks and flowers, etc. Then, use the Great Wrathful King mantra to bless a thread, make a knot, and tie it to the disciple's right arm as protection. The mantra is: Om (om, seed syllable) Dusta (dusta, evil) Vajra (vajra, diamond/thunderbolt) Krodha (krodha, wrathful) Hanahana Sarva (sarva, all) Pa (pa, sin) Pantra (trap, terror) Ta Hum (hum, seed syllable) Phat (phat, seed syllable). Recite the mantra again: Om (om, seed syllable) Vajra (vajra, diamond/thunderbolt) Sura Raksha Raksha Idam (idam, this) Hum (hum, seed syllable) Phat (phat, seed syllable). Another mantra: Om (om, seed syllable) Vajra (vajra, diamond/thunderbolt) Tikshna (tikshna, sharp) Khana Khana Hah (hah, seed syllable). Vajrapani (Vajrapani, 金剛手菩薩) and the Acharya (acharya, teacher) visualize all the Tathagatas (Tathagata, 如來) using their great supernatural powers to transform into a multitude of Bodhisattvas, dwelling in the empty sky, each emitting light to illuminate the disciples. Then visualize the disciples using their bodies to prostrate to all the Tathagatas and Bodhisattvas, and even all the Vidyarajas (Vidyaraja, 明王) and all mudras. Furthermore, the disciples pray to all the Buddhas and Bodhisattvas in the ten directions, seeking their acceptance and confessing their sins. The disciples visualize themselves standing before Ratnasambhava (Ratnasambhava, 寶生佛), the Lotus Karma division Buddhas and Bodhisattvas, and say: 'May I, from beginningless time until today, from the root of ignorance, generate branches and leaves of afflictions, forming unwholesome actions of body, speech, and mind. May I, from today onwards, obtain the wind of wisdom to blow the fire of Dharma-nature, burning away that which has accumulated from beginningless time until today, due to the three karmas.'
所作之罪。一切都盡無有遺余。如是重重作是懺已。復乞金剛手蓮花羯磨部十方一切佛菩薩等。乃至一切印契真言明王。及眾賢聖皆攝受我。又我今歸命十方一切諸佛。圓滿涅盤遺身舍利愿攝受我。又復我今對金剛蓮花羯磨部一切諸佛一切印契真言明王賢聖等。舍于自身及一切莊嚴之具愿垂納受。又愿一切最上大悲一切成就之師而垂攝受。愿我所有迴向金剛手蓮花羯磨部一切諸佛一切印契真言明王及眾賢聖。如是善根。令我於世間出世間。所有邪見皆悉除去。一切正見皆得現前。所有世間出世間一切有情。悉皆能發如是善意者愿得圓滿。亦得諸佛菩薩一切賢聖之所攝受。復作是念。我佛世尊一切大悲普賢之心。乃是我身口意金剛本元。而此本元體凈無垢如大虛空。我以是心趣求最上菩提。愿如三世諸佛得成正覺。復為一切有情持三種戒及眾善法。於此戒行堅牢受持。復于最上三寶而恒歸命。至於佛一切秘密之法印相及鈴杵等。我一心受持。所有阿阇梨于大金剛族。一日六時回施四眾專注不忘。于大寶族。恒常住彼最上適悅三昧。于大蓮花族。所有三乘微妙顯教密教恒樂受持。于大羯磨族。成大菩提一切戒法。誓取圓滿恒樂依法。以一切最上供養。而獻諸佛及眾賢聖。復作是念云。我今所發無上菩提之心持一切戒。正為
【現代漢語翻譯】 現代漢語譯本：我所造作的罪業，一切都完全沒有遺留。像這樣一次又一次地進行懺悔后，再次祈求金剛手（Vajrapani，佛教護法神）蓮花羯磨部（Padma-karma，蓮花部和事業部的結合）十方一切佛菩薩等，乃至一切印契（mudra，手印）、真言（mantra，咒語）、明王（vidyaraja，智慧之王），以及各位賢聖都能攝受我。我又再次歸命於十方一切諸佛，圓滿涅槃（nirvana，寂滅）後遺留的舍利（sarira，遺骨），愿能攝受我。我又再次面對金剛蓮花羯磨部一切諸佛、一切印契、真言、明王、賢聖等，捨棄自身及一切莊嚴之具，愿能慈悲地納受。又愿一切最上大悲、一切成就之師能夠慈悲地攝受。愿我所有迴向金剛手蓮花羯磨部一切諸佛、一切印契、真言、明王及各位賢聖的這些善根，使我在世間和出世間，所有的邪見都完全去除，一切正見都能顯現。所有世間和出世間的一切有情，都能發起這樣的善意，愿能圓滿，也能得到諸佛菩薩一切賢聖的攝受。再次這樣想：我佛世尊一切大悲普賢（Samantabhadra，象徵一切諸佛的理德與行德的菩薩）之心，就是我身口意金剛（vajra，金剛杵，象徵堅固不壞的智慧）的本元。而此本元體性清凈無垢，如同廣大的虛空。我以這樣的心趣求最上菩提（bodhi，覺悟），愿能像三世諸佛一樣得成正覺。再次爲了所有有情，持守三種戒律及各種善法。對於此戒行，堅定牢固地受持。再次對於最上的三寶（佛、法、僧）而恒常歸命。至於佛的一切秘密之法、印相以及鈴杵（vajra and ghanta，金剛杵和鈴），我一心受持。所有的阿阇梨（acarya，導師）于大金剛族（Vajra-kula，金剛部），一日六時回施四眾，專注不忘。于大寶族（Ratna-kula，寶部），恒常安住于最上適悅三昧（samadhi，禪定）。于大蓮花族（Padma-kula，蓮花部），所有三乘（聲聞乘、緣覺乘、菩薩乘）微妙的顯教密教，恒常歡喜受持。于大羯磨族（Karma-kula，事業部），成就大菩提一切戒法，誓願取得圓滿，恒常歡喜依法而行。以一切最上的供養，而獻給諸佛及各位賢聖。再次這樣想：我現在所發無上菩提之心，持守一切戒律，正是爲了
【English Translation】 English version: May all the sins I have committed be completely and utterly eradicated. Having repented in this way again and again, I further beseech Vajrapani (Vajrapani, a Buddhist guardian deity) and all the Buddhas and Bodhisattvas of the Padma-karma (Padma-karma, a combination of the Lotus and Karma families) in the ten directions, and even all mudras (mudra, hand gestures), mantras (mantra, sacred utterances), vidyarajas (vidyaraja, kings of knowledge), and all virtuous sages, to embrace me. Furthermore, I take refuge in all the Buddhas in the ten directions, and may the relics (sarira, remains) left behind after their perfect nirvana (nirvana, cessation) embrace me. Moreover, I offer my body and all my adornments to all the Buddhas, mudras, mantras, vidyarajas, and virtuous sages of the Vajra-Padma-karma family, hoping they will compassionately accept them. And may all the supreme compassionate and accomplished teachers embrace me with compassion. May all the merit I dedicate to all the Buddhas, mudras, mantras, vidyarajas, and virtuous sages of the Vajrapani-Padma-karma family remove all my wrong views, both worldly and otherworldly, and may all right views manifest. May all sentient beings, both worldly and otherworldly, generate such good intentions, and may this be fulfilled, and may they be embraced by all the Buddhas, Bodhisattvas, and virtuous sages. I further contemplate: The heart of great compassion of my Buddha World-Honored One, Samantabhadra (Samantabhadra, a Bodhisattva symbolizing the principle and practice of all Buddhas), is the fundamental source of my body, speech, and mind vajra (vajra, a diamond scepter symbolizing indestructible wisdom). And this fundamental source is pure and immaculate, like vast space. With this mind, I strive for supreme bodhi (bodhi, enlightenment), hoping to attain perfect enlightenment like the Buddhas of the three times. Furthermore, for the sake of all sentient beings, I uphold the three vows and all virtuous dharmas. I firmly and steadfastly uphold these vows. Furthermore, I constantly take refuge in the supreme Three Jewels (Buddha, Dharma, Sangha). As for all the secret dharmas, mudras, and the vajra and ghanta (vajra and ghanta, a diamond scepter and bell) of the Buddha, I uphold them with one mind. May all the acaryas (acarya, teachers) of the great Vajra-kula (Vajra-kula, the Vajra family) bestow blessings upon the four assemblies six times a day, with unwavering focus. May they constantly abide in the supreme blissful samadhi (samadhi, meditative absorption) of the great Ratna-kula (Ratna-kula, the Jewel family). May they constantly and joyfully uphold all the subtle teachings, both exoteric and esoteric, of the great Padma-kula (Padma-kula, the Lotus family) of the three vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana). May they accomplish all the precepts of great bodhi in the great Karma-kula (Karma-kula, the Karma family), vowing to attain perfection, and constantly rejoice in acting according to the Dharma. May they offer all the supreme offerings to the Buddhas and all the virtuous sages. I further contemplate: The supreme bodhi mind that I have now generated, and my upholding of all the precepts, is precisely for
利樂一切有情。使未度者令得度。未解脫者得解脫。未安者令得安。已安者得住寂靜。而此正道最上吉祥。于不空乘當得圓滿。是等有情圓滿果已。往彼彼處成佛菩提。恒以如是菩提之心。而修利他之行。阿阇梨以如是儀則。攝受弟子以為先法。
複次阿阇梨再以甘露軍吒利真言及印而作擁護。其阿阇梨攝受弟子已。將欲更以擁護之法而擁護者。可令弟子于常修行作觀想。壇外令面東坐。受以齒木作凈已。然後阿阇梨結甘露軍吒利印。以二手互相附。豎二中指相著如針。以二頭指附二中指第三節。以二大指入二中指中間成印。
甘露軍吒利真言曰。
唵(引)阿蜜里(二合)帝(引)賀曩賀曩吽洛剎㗶
其阿阇梨與弟子等於此時。俱只不離曼拏羅所。或至夜止宿。亦可只在曼拏羅東面地上。敷吉祥草眠臥。臥時以頭向南。面向曼拏羅本尊止宿。至晨旦以金剛真言加持其地。及加持香水于曼拏羅所而為灑凈。其阿阇梨復須著新白衣。從東北方誦真言。涂拭曼拏羅所。真言曰。
唵(引)嚩日啰(二合)羯里摩(二合)啰憾尾啰洛叉腳酥誐多(引)怛摩(二合)惹你鼻俱(引)尸計(引)曩嚩娑怛里(三合引)拏摩尼嚩日啰(二合)啰(引)誐(引)地波三摩(引)里惹(二合)夜(引)
【現代漢語翻譯】 現代漢語譯本 利益一切有情（sattva，眾生）。使尚未得度者得以度脫，尚未解脫者得以解脫，尚未安穩者得以安穩，已安穩者得住于寂靜。而此正道是最上吉祥的，于不空乘（Amoghasiddhi，不空成就佛）中當得圓滿。這些有情圓滿果報后，往彼彼處成就佛菩提（bodhi，覺悟）。恒常以這樣的菩提心（bodhicitta，覺悟之心）來修利他之行。阿阇梨（ācārya，導師）以這樣的儀軌，攝受弟子作為首要之法。
其次，阿阇梨再次以甘露軍吒利（Amrita Kundali）真言及手印來作擁護。阿阇梨攝受弟子后，將要再次以擁護之法來擁護時，可令弟子于常修行中作觀想，在壇城（mandala）外令其面向東方而坐，接受以齒木作潔凈后，然後阿阇梨結甘露軍吒利印。以二手互相貼附，豎起二中指相靠如針，以二頭指附於二中指第三節，以二大指插入二中指中間成印。
甘露軍吒利真言曰：
唵（om，種子字） 阿蜜里（amrita，甘露）帝（te，與格） 賀曩（hana，摧毀）賀曩（hana，摧毀） 吽（hum，種子字） 洛剎（raksha，保護） 㗶（phat，種子字）
阿阇梨與弟子等於此時，都只不離開曼拏羅（mandala，壇城）所在之處，或者到夜晚止宿，也可只在曼拏羅東面地上，鋪吉祥草而眠臥。臥時以頭向南，面向曼拏羅本尊止宿。至早晨以金剛（vajra）真言加持其地，及加持香水于曼拏羅所在之處而為灑凈。阿阇梨復須穿著新白衣，從東北方誦真言，涂拭曼拏羅所在之處。真言曰：
唵（om，種子字） 嚩日啰（vajra，金剛） 羯里摩（karma，業） 啰憾尾啰（raham vira） 洛叉（raksha，保護） 腳酥誐多（chyuta，脫落） 怛摩（atma，自我） 惹你鼻俱（jani bhih） 尸計（sikhi） 曩嚩娑怛里（nav vastra） 拏摩尼（mani，寶珠） 嚩日啰（vajra，金剛） 啰（ra） 誐（ga） 地波（dhipa） 三摩（sama） 里惹（rija） 夜（ya）
【English Translation】 English version May it benefit all sentient beings (sattva). May those who have not crossed over, cross over. May those who have not been liberated, be liberated. May those who have not been pacified, be pacified. May those who have been pacified, abide in tranquility. And this right path is the most supreme auspiciousness. In the Amoghasiddhi (不空成就佛), may it be perfected. When these sentient beings have perfected their karmic results, may they attain Buddha's bodhi (覺悟) in various places. Constantly, with such a bodhicitta (覺悟之心), may they cultivate the practice of benefiting others. The ācārya (導師) adopts such rituals, accepting disciples as the primary method.
Furthermore, the ācārya again uses the Amrita Kundali (甘露軍吒利) mantra and mudra (手印) to provide protection. After the ācārya has accepted the disciple, and intends to provide further protection through protective methods, he may instruct the disciple to visualize during regular practice, and have him sit facing east outside the mandala (壇城). After purifying himself with a tooth stick, the ācārya then forms the Amrita Kundali mudra. With both hands joined together, the two middle fingers are raised and touching like a needle. The two index fingers are attached to the third joint of the two middle fingers. The two thumbs are inserted between the two middle fingers to form the mudra.
The Amrita Kundali mantra is:
Om (種子字) Amrita (甘露) te (與格) hana (摧毀) hana (摧毀) hum (種子字) raksha (保護) phat (種子字)
The ācārya and the disciple, at this time, should not leave the location of the mandala (壇城). Or, if staying overnight, they may stay on the ground east of the mandala, spreading auspicious grass to sleep on. When sleeping, the head should face south, and the face should face the principal deity of the mandala. In the morning, the ground should be blessed with the vajra (金剛) mantra, and fragrant water should be blessed and sprinkled in the mandala area for purification. The ācārya must also wear new white clothes, and recite the mantra from the northeast, smearing the location of the mandala. The mantra is:
Om (種子字) vajra (金剛) karma (業) raham vira raksha (保護) chyuta atma (自我) jani bhih sikhi nav vastra mani (寶珠) vajra (金剛) ra ga dhipa sama rija ya
彌薩里嚩(二合引)誐啰(引)薩里嚩(二合)尾近努(二合)扇多曳吽賀啰(二合)護(引)呬曩㗶吒
阿阇梨以此真言。涂拭曼拏羅已。虔心奉獻香花等而為供養。以所求事告白諸聖賢。志心禮拜。禮已復更以種種歸命讚歎。而贊于佛。阿阇梨復云。今愿一切諸佛正遍知者。乃至菩薩及諸聖賢忿怒明王等愿為證明。我今依真言教。與諸佛子而作灌頂。得灌頂已。當令一切有情得無上智。復得諸佛菩薩之所攝受。作是語已。於前所加持地中。復以白檀香同爲塗飾作曼拏羅。其阿阇梨手持鈴杵。起勇猛心作忿怒相。擲杵振鈴。以瞋目瞻視曼拏羅地。或如師子作威怒相行曼拏羅所。或現微笑容作舞蹈相。行曼拏羅所而作瞻視。復自東北方起首。遍四方四維。各于本天位安本天主。複稱吽字並念呬字。內外瞻顧而作分別。其阿阇梨手擲金剛杵。自北方面南東邊作金剛步。次行南方作金剛寶步。西方作金剛蓮花步。次北方作金剛羯磨步。如是以各各方。作本方本族行步。及念真言而作分佈。常求諸佛聖賢而作覆護。又或暫出曼拏羅時。常以堅固勇猛心不散亂。于少時頃卻入曼拏羅已。便須端坐冥心。復作觀想觀于諸佛。初想東方佛位而作黑色。次想南方佛位而作紅色。次西方黃色或如花或如寶色。次北方如大綠色。其
【現代漢語翻譯】 現代漢語譯本：彌薩里嚩(二合引)誐啰(引)薩里嚩(二合)尾近努(二合)扇多曳吽賀啰(二合)護(引)呬曩㗶吒
阿阇梨(Acharya，導師)用這個真言，塗抹曼拏羅(Mandala，壇城)之後，虔誠地奉獻香花等物作為供養。將所祈求的事情稟告諸位聖賢，真心誠意地禮拜。禮拜完畢后，再次用各種歸命讚歎之詞來讚美佛。阿阇梨(Acharya，導師)又說：『現在我希望一切諸佛正遍知者，乃至菩薩(Bodhisattva)以及各位聖賢、忿怒明王(Vidyaraja)等，都愿為我證明。我今天依照真言教法，為各位佛子(Buddhaputra)舉行灌頂。得到灌頂之後，應當讓一切有情眾生獲得無上智慧，並且得到諸佛菩薩(Bodhisattva)的攝受。』說完這些話后，在之前加持過的土地上，再次用白檀香一同塗飾，製作曼拏羅(Mandala，壇城)。
那位阿阇梨(Acharya，導師)手持鈴杵，生起勇猛之心，現出忿怒之相，投擲金剛杵，搖動鈴鐺，用憤怒的目光注視曼拏羅(Mandala，壇城)的土地。或者像獅子一樣，現出威猛憤怒之相，行走于曼拏羅(Mandala，壇城)之處。或者現出微笑，做出舞蹈之相，行走于曼拏羅(Mandala，壇城)之處並進行觀察。又從東北方開始，遍及四方四維，各自在本天位安放本天主。又稱念『吽』字，並念『呬』字，內外觀察，進行分別。那位阿阇梨(Acharya，導師)手擲金剛杵，從北面向南東邊走金剛步。接著向南方走金剛寶步，西方走金剛蓮花步，然後北方走金剛羯磨步。像這樣在各個方位，做出本方本族的行步，並唸誦真言進行分佈。經常祈求諸佛聖賢進行覆護。又或者暫時離開曼拏羅(Mandala，壇城)時，經常以堅固勇猛之心不散亂。在很短的時間內回到曼拏羅(Mandala，壇城)后，便需要端坐冥心，再次進行觀想，觀想諸佛。首先觀想東方佛位，呈現黑色。接著觀想南方佛位，呈現紅色。接著觀想西方，呈現黃色，或者像花或者像寶的顏色。接著觀想北方，呈現大綠色。
【English Translation】 English version: Misari va (two combined, elongated 'a') gara (elongated 'a') sariva (two combined) vijinnu (two combined) shantaye hum hara (two combined) hu (elongated 'a') hinanatra
The Acharya (teacher) uses this mantra to smear the Mandala (sacred diagram), then devoutly offers incense, flowers, and other items as offerings. He reports the matters he seeks to the various sages and saints, and sincerely prostrates himself. After prostrating, he again uses various expressions of surrender and praise to praise the Buddha. The Acharya (teacher) further says: 'Now I wish that all Buddhas, the perfectly enlightened ones, and even Bodhisattvas (enlightened beings) and all the sages and saints, wrathful Vidyarajas (wisdom kings), etc., would bear witness for me. Today, according to the teachings of the mantra, I will perform the initiation for all Buddha-children (disciples). After receiving the initiation, may all sentient beings obtain supreme wisdom and be embraced by all Buddhas and Bodhisattvas (enlightened beings).'
After saying these words, on the ground that has been blessed before, he again uses white sandalwood to decorate and create the Mandala (sacred diagram). The Acharya (teacher) holds the bell and vajra (ritual scepter) in his hands, raises a courageous heart, displays a wrathful appearance, throws the vajra (ritual scepter), shakes the bell, and gazes at the Mandala (sacred diagram) ground with angry eyes. Or like a lion, he displays a majestic and wrathful appearance, walking around the Mandala (sacred diagram). Or he shows a slight smile, makes a dancing appearance, walks around the Mandala (sacred diagram) and observes. Starting from the northeast, he covers all four directions and four intermediate directions, each placing the lord of the respective heaven in his original heavenly position. He also recites the syllable 'Hum' and the syllable 'Hi', observing inside and outside, making distinctions. The Acharya (teacher) throws the vajra (ritual scepter) with his hand, walking the vajra step from the north towards the south and east. Next, he walks the vajra jewel step towards the south, the vajra lotus step towards the west, and then the vajra karma step towards the north. In this way, in each direction, he performs the steps of his respective family and recites mantras for distribution. He constantly seeks the Buddhas and sages to provide protection. Also, when temporarily leaving the Mandala (sacred diagram), he always maintains a firm and courageous heart without distraction. After returning to the Mandala (sacred diagram) in a short time, he needs to sit upright in meditation and contemplate the Buddhas. First, he contemplates the eastern Buddha position, which appears black. Next, he contemplates the southern Buddha position, which appears red. Next, he contemplates the west, which appears yellow, or like the color of a flower or a jewel. Next, he contemplates the north, which appears dark green.
阿阇梨住曼拏羅所修行之者。常以此儀而為安住。
複次阿阇梨或為息災增益。作曼拏羅分佈聖位。亦作金剛步先作觀想。于中方想作白色。于東方想作青色。南方想作金色。西方想作紅色。北方想如黑雲色。乃至作忿怒法亦作金剛步。其阿阇梨及持誦人。或作曼拏羅。當隨法先觀想聖賢方位顏色已。然作金剛步。行於四方而作加持。又復先於中方面向中方。作智金剛行步。此金剛步名最上步。複次阿阇梨或持誦人。以勇猛精進心手擲金剛杵。自在右旋繞曼拏羅所。復以微妙梵音說金剛歌贊曰。
嚩日啰(二合)薩怛嚩(二合)僧屹啰(二合)賀嚩日啰(二合)啰怛曩(二合)么努多囕嚩日啰(二合)達么誐(引)野乃嚩日啰(二合)羯么迦嚕(引)婆嚩
複次金剛手。我今演說密中秘密微妙最上諸金剛步相分。金剛手其金剛步者。或以左足跟踏右足指。或以右足跟踏左足指。此名金剛步。或行速疾者此名吠舍佉步。
複次金剛手若於曼拏羅東方。作金剛步者。先以左足跟踏右足指。次右足跟踏左足指。次第行步左旋者。此名智金剛步。
又復若於曼拏羅南方。先於右足前安左足。然以右足跟踏左足指。如是互相繞。速移速起如彼浮漚者。此名寶金剛步。
又復若於曼拏羅西面
【現代漢語翻譯】 現代漢語譯本： 阿阇梨（Acharya，導師）住在曼拏羅（Mandala，壇城）所修行的人，應當經常按照這個儀軌來安住。
其次，阿阇梨爲了息災或增益，製作曼拏羅，分佈聖位，也需要做金剛步，先作觀想。在中央方位觀想白色，在東方觀想青色，南方觀想金色，西方觀想紅色，北方觀想如黑雲般的顏色。乃至作忿怒法時，也需要做金剛步。阿阇梨以及持誦人，或者製作曼拏羅，應當依照法度，先觀想聖賢的方位和顏色，然後做金剛步，行走於四方而作加持。又先在中央方面向中央方，作智金剛行步，這個金剛步名為最上步。
其次，阿阇梨或者持誦人，以勇猛精進之心手擲金剛杵（Vajra，一種法器），自在地右旋繞曼拏羅所在之處，又以微妙的梵音說金剛歌讚頌說：
『嚩日啰(二合)薩怛嚩(二合)僧屹啰(二合)賀嚩日啰(二合)啰怛曩(二合)么努多囕嚩日啰(二合)達么誐(引)野乃嚩日啰(二合)羯么迦嚕(引)婆嚩』
其次，金剛手（Vajrapani，菩薩名），我現在演說秘密中的秘密，微妙最上的諸金剛步的相分。金剛手，這金剛步，或者以左腳跟踏右腳趾，或者以右腳跟踏左腳趾，這名為金剛步。或者行走迅速，這名為吠舍佉步（Veshakha步）。
其次，金剛手，如果在曼拏羅的東方，作金剛步，先以左腳跟踏右腳趾，其次右腳跟踏左腳趾，次第行走左旋，這名為智金剛步。
又，如果在曼拏羅的南方，先於右腳前安左腳，然後以右腳跟踏左腳趾，這樣互相纏繞，迅速移動迅速起身，如那浮漚一般，這名為寶金剛步。
又，如果在曼拏羅的西面
【English Translation】 English version: The Acharya (teacher) who dwells in the Mandala (sacred enclosure) and practices should always abide by this ritual.
Furthermore, the Acharya, for the purpose of pacifying calamities or increasing benefits, creates the Mandala, distributes the positions of the holy beings, and also performs the Vajra steps, first visualizing. In the central direction, visualize white; in the east, visualize blue; in the south, visualize golden; in the west, visualize red; in the north, visualize a color like black clouds. Even when performing wrathful rites, the Vajra steps are also performed. The Acharya and the mantra reciter, when creating the Mandala, should follow the Dharma, first visualizing the directions and colors of the sages and saints, and then perform the Vajra steps, walking in the four directions to bestow blessings. Furthermore, first facing the central direction from the central position, perform the Wisdom Vajra steps. These Vajra steps are called the Supreme Steps.
Furthermore, the Acharya or the mantra reciter, with a courageous and diligent mind, throws the Vajra (ritual implement) with their hand, freely circumambulating the Mandala in a clockwise direction, and then speaks the Vajra song of praise in subtle Sanskrit sounds, saying:
'Vajra Sattva Samgraha Vajra Ratna Manuttama Vajra Dharma Gayanai Vajra Karma Karu Bhava'
Furthermore, Vajrapani (Bodhisattva), I will now expound the secret within secrets, the subtle and supreme aspects of all the Vajra steps. Vajrapani, these Vajra steps, either the left heel steps on the right toes, or the right heel steps on the left toes, this is called the Vajra Step. Or walking swiftly, this is called the Veshakha Step.
Furthermore, Vajrapani, if in the east of the Mandala, one performs the Vajra steps, first the left heel steps on the right toes, then the right heel steps on the left toes, walking in order counterclockwise, this is called the Wisdom Vajra Step.
Also, if in the south of the Mandala, first placing the left foot in front of the right foot, then the right heel steps on the left toes, thus mutually entwining, moving quickly and rising quickly like a floating bubble, this is called the Jewel Vajra Step.
Also, if on the west side of the Mandala
。先以左足跟踏右足指。於左邊畫地安足前。復以右足跟踏左足指。于右邊畫地安足前。此名金剛蓮花步。
複次先依甘露軍吒利立西北方。以吠舍佉步行至東北方。以精進心繞曼拏羅。直至西南方。隨彼方面以種種讚歎供養。復還本方位。此名羯磨金剛步。又復若於諸曼拏羅所。初首作金剛步者。須念金剛步真言。
金剛步真言曰。
唵(引)嚩日啰(二合)惹拏(二合)曩訖啰(二合)斛吽㗶
當以如是儀攝受弟子。
一切如來大秘密王未曾有最上微妙大曼拏羅經卷第四 大正藏第 18 冊 No. 0889 一切如來大秘密王未曾有最上微妙大曼拏羅經
一切如來大秘密王未曾有最上微妙大曼拏羅經卷第五
西天譯經三藏朝散大夫試鴻臚少卿明教大師臣天息災奉 詔譯
鈴杵相分出生儀則品第六
爾時金剛手菩薩。從眾會中起。如師子王示其威德。于彼大眾周遍觀察已。於世尊前不近不遠瞻仰而住。乃為未來諸有情等而作是言。世尊末法之時。有比丘比丘尼優婆塞優婆夷等。修真言行者。云何了知曼拏羅賢聖之位。及彼真言印相。乃至大相應法。及各各真如之智。
又復弟子入曼拏羅。云何得福云何得真言成就。云何阿阇梨而得解脫。爾
【現代漢語翻譯】 現代漢語譯本： 先用左腳後跟踩右腳腳趾，在左邊畫地，把左腳放在前面。再用右腳後跟踩左腳腳趾，在右邊畫地，把右腳放在前面。這叫做金剛蓮花步。
其次，先依甘露軍吒利（Amrita Kundali，一種明王）位於西北方，用吠舍佉步（Vaishakha步，一種行走方式）走到東北方，以精進心繞曼拏羅（Mandala，壇城）。直到西南方，隨著那個方向用各種讚歎供養。再回到原來的方位。這叫做羯磨金剛步（Karma Vajra步）。如果最初在各種曼拏羅（Mandala，壇城）中使用金剛步，必須念金剛步真言。
金剛步真言如下：
唵(om) 嚩日啰(vajra，金剛) 惹拏(jnana，智慧) 曩訖啰(nakra，鱷魚) 斛(hūṃ) 㗶(phat)
應當用這樣的儀軌攝受弟子。
《一切如來大秘密王未曾有最上微妙大曼拏羅經》卷第四 大正藏第 18 冊 No. 0889 《一切如來大秘密王未曾有最上微妙大曼拏羅經》
《一切如來大秘密王未曾有最上微妙大曼拏羅經》卷第五
西天譯經三藏朝散大夫試鴻臚少卿明教大師臣天息災奉 詔譯
鈴杵相分出生儀則品第六
這時，金剛手菩薩（Vajrapani Bodhisattva）從大眾中站起，像獅子王一樣展現他的威德，向大眾環顧四周后，在世尊面前不遠不近地瞻仰而住，爲了未來的一切有情眾生而說：『世尊，末法時代，有比丘（bhiksu，和尚）、比丘尼（bhiksuni，尼姑）、優婆塞（upasaka，男居士）、優婆夷（upasika，女居士）等，修習真言行的人，如何瞭解曼拏羅（Mandala，壇城）賢聖的位置，以及真言印相，乃至大相應法，以及各自真如的智慧？』
『還有，弟子進入曼拏羅（Mandala，壇城），如何得到福報，如何得到真言成就，阿阇梨（Acharya，上師）如何得到解脫？』
【English Translation】 English version: First, step on the right toe with the left heel. Draw a line on the ground to the left and place the left foot in front. Then, step on the left toe with the right heel. Draw a line on the ground to the right and place the right foot in front. This is called the Vajra Lotus Step.
Next, first rely on Amrita Kundali (Amrita Kundali, a Wisdom King) standing in the northwest direction, and walk to the northeast direction with the Vaishakha step (Vaishakha step, a way of walking). With diligent mind, circumambulate the Mandala (Mandala, sacred circle). Until the southwest direction, offer various praises and offerings according to that direction. Then return to the original position. This is called the Karma Vajra Step. Furthermore, if one initially performs the Vajra Step in various Mandalas (Mandala, sacred circle), one must recite the Vajra Step mantra.
The Vajra Step mantra is as follows:
Om (om) Vajra (vajra, diamond/thunderbolt) Jnana (jnana, wisdom) Nakra (nakra, crocodile) Hum (hūṃ) Phat (phat)
One should receive disciples with such rituals.
The Sutra of the Great Secret King of All Tathagatas, the Unprecedented, Supreme, Subtle, Great Mandala, Volume Four Taisho Tripitaka Volume 18, No. 0889 The Sutra of the Great Secret King of All Tathagatas, the Unprecedented, Supreme, Subtle, Great Mandala
The Sutra of the Great Secret King of All Tathagatas, the Unprecedented, Supreme, Subtle, Great Mandala, Volume Five
Translated by the Tripitaka Master Tian Xizai of the Western Heaven Translation Bureau, Grand Master of the Imperial Academy, Acting Vice Minister of the Court of Imperial Sacrifices, under Imperial Decree
Chapter Six: The Principles of the Origin of the Bell and Vajra Division
At that time, Vajrapani Bodhisattva (Vajrapani Bodhisattva) arose from the assembly, displaying his majestic virtue like a lion king. After observing the great assembly all around, he stood before the World Honored One, neither too close nor too far, gazing upwards. For the sake of all sentient beings in the future, he said: 'World Honored One, in the Dharma-ending age, how should bhikshus (bhiksu, monks), bhikshunis (bhiksuni, nuns), upasakas (upasaka, male lay practitioners), and upasikas (upasika, female lay practitioners), who practice mantra, understand the positions of the sages in the Mandala (Mandala, sacred circle), as well as the mudras and mantras, and even the great corresponding practices, and the wisdom of each one's true nature?'
'Furthermore, how does a disciple obtain blessings upon entering the Mandala (Mandala, sacred circle)? How does one attain mantra accomplishment? How does an Acharya (Acharya, spiritual teacher) attain liberation?'
時世尊告金剛手菩薩言。我今為于有情以大悲心。說密中之密最上微妙真如之智。賢聖色相真言悉地一切解脫。金剛手若得真言成就一切解脫者。自然當得一切諸佛諸大菩薩所得正道。金剛手譬如轉輪聖王。於人世中最為第一。彼真如智賢聖色相。乃至菩薩秘密明王諸忿怒明王。於三界中而為最勝亦復如是。又復阿阇梨識五智之體解種種之相。于種種相而能深信現大無畏。於三摩地能生金剛蓮花界佛。及生種種賢聖。又能破壞一切魔王並諸眷屬。能成息災增益等法。復能成就入修羅宮。及成就聖藥眼藥牛黃長年藥。乃至劍輪數珠賢瓶。如意寶幢三股叉等如是諸法。彼阿阇梨及持誦人。若能一一了知者。獲得廣大利益。複次金剛手諸曼拏羅中。隨法賢聖所有色相種種不同。金剛手彼息災增益最上成就法等。曼拏羅中佛及賢聖我今說之。
金剛手中方賢聖者。佛三界尊毗盧遮那如來。白色如滿月相。頂戴寶冠著紅衣。最上微妙一切莊嚴。于金剛師子座上作金剛跏趺之坐。東方阿閦如來大青寶色。其面圓滿猶如秋月。相好具足著妙青衣。光明無數照於一切種種莊嚴。左手作金剛拳安髀上。右手作觸地印。面東坐象座一切莊嚴。南方寶生智自在佛。身如日色面如滿月。頂戴寶冠著黃白色衣。面向南坐。左手作金剛拳安髀
【現代漢語翻譯】 現代漢語譯本： 這時，世尊告訴金剛手菩薩說：『我現在爲了對有情眾生生起大悲心，宣說秘密中的秘密，最上微妙的真如之智，賢聖色相真言的悉地（成就），以及一切解脫。金剛手，如果有人得到真言的成就，獲得一切解脫，自然就能得到一切諸佛、諸大菩薩所證得的正道。金剛手，譬如轉輪聖王，在人世間最為第一。這真如之智、賢聖色相，乃至菩薩、秘密明王、諸忿怒明王，在三界之中也是最為殊勝的，也是如此。』 『此外，阿阇梨（導師）通曉五智的體性，瞭解種種色相，對於種種色相能夠深信不疑，顯現出大無畏的精神。在三摩地（禪定）中，能夠生出金剛蓮花界佛，以及生出種種賢聖。又能破壞一切魔王以及他們的眷屬，能夠成就息災、增益等法。又能成就進入修羅宮，以及成就聖藥、眼藥、牛黃、長年藥，乃至劍輪、數珠、賢瓶、如意寶幢、三股叉等這樣的諸法。那位阿阇梨以及持誦之人，如果能夠一一瞭解這些，就能獲得廣大的利益。』 『再次，金剛手，在各種曼拏羅（壇城）中，隨著法門的不同，賢聖的所有色相也種種不同。金剛手，關於息災、增益等最上成就法等的曼拏羅中，佛和賢聖的形象，我現在就來解說。』 『金剛手，中央方位的賢聖是：佛三界尊毗盧遮那如來（宇宙的根本佛），白色，如滿月之相，頭戴寶冠，身穿紅色衣服，以最上微妙的一切莊嚴來裝飾自己，在金剛師子座上結金剛跏趺坐。東方是阿閦如來（不動如來），大青寶色，他的面容圓滿，猶如秋天的月亮，相好具足，身穿美妙的青色衣服，光明無數，照耀一切，以種種莊嚴來裝飾自己，左手作金剛拳，安放在大腿上，右手作觸地印，面向東方，坐在象座上，一切莊嚴。南方是寶生智自在佛（寶生如來），身體如太陽的顏色，面容如滿月，頭戴寶冠，身穿黃白色的衣服，面向南方而坐，左手作金剛拳，安放在大腿上。
【English Translation】 English version: Then, the World Honored One said to Vajrapani (Diamond Hand) Bodhisattva: 'Now, out of great compassion for sentient beings, I will speak of the secret within secrets, the supreme and subtle wisdom of Suchness, the Siddhi (accomplishment) of the virtuous and holy forms and mantras, and all liberation. Vajrapani, if one obtains the accomplishment of the mantra and achieves all liberation, one will naturally attain the right path attained by all Buddhas and great Bodhisattvas. Vajrapani, just as the Chakravarti (Wheel-Turning King) is the foremost in the human world, so too are this wisdom of Suchness, the virtuous and holy forms, and even the Bodhisattvas, Secret Mantra Kings, and Wrathful Kings, the most supreme in the three realms.' 'Furthermore, the Acharya (teacher) understands the essence of the five wisdoms, comprehends the various forms, and has deep faith in these various forms, manifesting great fearlessness. In Samadhi (meditative absorption), he can generate the Vajra Lotus Realm Buddha, as well as various virtuous and holy beings. He can also destroy all Mara Kings (demon kings) and their retinues, and can accomplish practices such as pacifying disasters and increasing benefits. He can also accomplish entering the Asura palace, and accomplish sacred medicines, eye medicines, bezoar, longevity medicines, and even such Dharmas as the sword wheel, rosary, virtuous vase, wish-fulfilling banner, and trident. If that Acharya and mantra reciter can understand these one by one, they will obtain vast benefits.' 'Moreover, Vajrapani, within the various Mandalas (sacred circles), the forms of the virtuous and holy beings differ according to the Dharma. Vajrapani, regarding the Mandalas for the supreme accomplishment of pacifying disasters, increasing benefits, and so on, I will now explain the forms of the Buddhas and virtuous and holy beings within them.' 'Vajrapani, the virtuous and holy being in the central direction is: Buddha, the Lord of the Three Realms, Vairochana Tathagata (the fundamental Buddha of the universe), white in color, with the appearance of a full moon, wearing a jeweled crown, adorned with the most supreme and subtle ornaments, seated in the Vajra Lion Throne in the Vajra full lotus position. In the east is Akshobhya Tathagata (Immovable Buddha), of great blue-jewel color, his face round and full like the autumn moon, possessing all the auspicious marks, wearing a wonderful blue robe, with countless rays of light illuminating everything, adorned with various ornaments, his left hand making the Vajra fist resting on his thigh, his right hand making the earth-touching mudra, facing east, seated on an elephant throne, fully adorned. In the south is Ratnasambhava Jnanatathagata (Treasure-Born Buddha), his body the color of the sun, his face like the full moon, wearing a jeweled crown, wearing a yellow-white robe, facing south, his left hand making the Vajra fist resting on his thigh.'
上。右手作施愿印。乘一切普遍智蓮花王寶馬之座。西方無量光如來。身黃金色面如滿月。作入三摩地相。髮髻嚴好頭冠莊嚴。身著紅衣背月輪光。回面向西坐忿怒明王座。北方不空成就如來。身綠色面如滿月。光明晃耀現微笑容。髮髻嚴好頭冠殊妙。著青色衣種種莊嚴。左手作金剛拳安髀上。右手作說法相。坐大寶蓮花金翅鳥王座。有五義見怖。
金剛手白言世尊云何名五義見怖。佛言金剛手我今說彼五義之道。所謂二諦及生滅無常五蘊等法是為五義。金剛手如是諸法。若有阿阇梨及諸行人。依法修行佛威德故。令諸行人于如是之見。皆能省覺不執不住。悉能安住金剛真實妙三摩地諸佛境界。金剛手汝今諦聽。所有如來金剛蓮花界大乘真如心。於三界中出生種種三摩地色。所謂金剛薩埵菩薩而作月色。金剛王菩薩黃色。金剛愛菩薩紅色。金剛善哉菩薩青色。一切有情見者歡喜。
又復福德聚。金剛寶菩薩如日紅色。金剛光菩薩如淡紅色或淺黃色。金剛幢菩薩金剛笑菩薩俱淺青色。又復智慧門。金剛法菩薩黃色得大無畏相。金剛利菩薩紅色如童子相。金剛因菩薩作淺青色。金剛語菩薩黑色。又復大精進。金剛業菩薩翡翠色有大力勢。金剛護菩薩黃色。金剛藥叉菩薩赤黑色。口出利牙作大忿怒相。金剛拳菩
【現代漢語翻譯】 現代漢語譯本： 上方。右手結施愿印（Varada Mudra）。乘坐一切普遍智慧蓮花王寶馬之座。西方無量光如來（Amitabha），身金色，面容如滿月。呈現入三摩地（Samadhi）之相。髮髻莊嚴，頭戴華麗頭冠。身著紅色衣裳，背後有月輪光。回面向西，坐在忿怒明王座上。北方不空成就如來（Amoghasiddhi），身綠色，面容如滿月。光明閃耀，面帶微笑。髮髻莊嚴，頭冠殊妙。身著青色衣裳，種種莊嚴。左手結金剛拳，安放于髀上。右手結說法相（Dharmacakra Mudra）。坐在大寶蓮花金翅鳥王座上。有五義令人產生怖畏。
金剛手（Vajrapani）菩薩稟白佛陀說：『世尊，什麼叫做五義見怖？』佛陀說：『金剛手，我現在為你解說這五義的道理。所謂的二諦（Two Truths），以及生滅無常（Impermanence），五蘊（Five Skandhas）等法，就是這五義。金剛手，像這樣的諸法，如果有阿阇梨（Acharya）以及修行人，依法修行，憑藉佛陀的威德力，使修行人對於這樣的見解，都能省察覺悟，不執著，不住留，完全能夠安住在金剛真實妙三摩地（Samadhi）的諸佛境界中。金剛手，你現在仔細聽好。所有如來金剛蓮花界大乘真如心，在三界（Three Realms）中出生種種三摩地色，所謂的金剛薩埵（Vajrasattva）菩薩呈現月色，金剛王（Vajraraja）菩薩呈現黃色，金剛愛（Vajraraga）菩薩呈現紅色，金剛善哉（Vajrasadhu）菩薩呈現青色，一切有情眾生見到都會歡喜。
又，福德聚。金剛寶（Vajraratna）菩薩呈現如太陽般的紅色，金剛光（Vajratejas）菩薩呈現如淡紅色或淺黃色，金剛幢（Vajraketu）菩薩、金剛笑（Vajrahasa）菩薩都呈現淺青色。又，智慧門。金剛法（Vajradharma）菩薩呈現黃色，得到大無畏相。金剛利（Vajratiksna）菩薩呈現紅色，如童子之相。金剛因（Vajrahetu）菩薩呈現淺青色。金剛語（Vajrabhasa）菩薩呈現黑色。又，大精進。金剛業（Vajrakarma）菩薩呈現翡翠色，具有大力勢。金剛護（Vajraraksa）菩薩呈現黃色。金剛藥叉（Vajrayaksa）菩薩呈現赤黑色，口中露出利牙，呈現大忿怒之相。金剛拳（Vajramusti）
【English Translation】 English version: Above. The right hand makes the Varada Mudra (gesture of granting wishes). Riding on the seat of the All-Pervading Wisdom Lotus King Treasure Horse. The Western Amitabha (Infinite Light) Tathagata, with a golden body and a face like the full moon. Manifesting the appearance of entering Samadhi (meditative absorption). The hair is neatly arranged, and the head is adorned with a magnificent crown. Wearing red robes with a lunar halo behind. Turning the face westward, seated on the seat of the Wrathful Vidyaraja (Wisdom King). The Northern Amoghasiddhi (Infallible Success) Tathagata, with a green body and a face like the full moon. Radiating light and displaying a subtle smile. The hair is neatly arranged, and the crown is exceptionally wonderful. Wearing blue robes with various adornments. The left hand makes the Vajra fist and rests on the hip. The right hand makes the Dharmacakra Mudra (gesture of teaching the Dharma). Seated on the seat of the Great Treasure Lotus Garuda King. There are five meanings that cause fear.
Vajrapani (Thunderbolt-bearer) Bodhisattva said to the Buddha: 'World Honored One, what are the five meanings that cause fear?' The Buddha said: 'Vajrapani, I will now explain the principle of these five meanings to you. The so-called Two Truths (relative and ultimate), as well as Impermanence (anicca), the Five Skandhas (aggregates), and other such dharmas, are these five meanings. Vajrapani, if there are Acharyas (teachers) and practitioners who cultivate according to the Dharma, through the power of the Buddha's majesty, they can enable practitioners to examine and awaken to such views, not clinging to them, not dwelling on them, and being able to abide completely in the realm of the Buddhas in the Vajra True Wonderful Samadhi. Vajrapani, listen carefully now. All the Tathagatas' Vajra Lotus Realm Mahayana True Suchness Mind gives birth to various Samadhi colors in the Three Realms (of existence), the so-called Vajrasattva (Diamond Being) Bodhisattva appears in moon color, Vajraraja (Diamond King) Bodhisattva appears in yellow, Vajraraga (Diamond Love) Bodhisattva appears in red, Vajrasadhu (Diamond Good) Bodhisattva appears in blue, all sentient beings who see them will rejoice.
Furthermore, the accumulation of merit. Vajraratna (Diamond Jewel) Bodhisattva appears in a sun-like red color, Vajratejas (Diamond Light) Bodhisattva appears in a light red or pale yellow color, Vajraketu (Diamond Banner) Bodhisattva and Vajrahasa (Diamond Laughter) Bodhisattva both appear in pale blue. Furthermore, the gate of wisdom. Vajradharma (Diamond Dharma) Bodhisattva appears in yellow, attaining the aspect of great fearlessness. Vajratiksna (Diamond Sharp) Bodhisattva appears in red, like the appearance of a child. Vajrahetu (Diamond Cause) Bodhisattva appears in pale blue. Vajrabhasa (Diamond Speech) Bodhisattva appears in black. Furthermore, great diligence. Vajrakarma (Diamond Action) Bodhisattva appears in emerald green, possessing great power and strength. Vajraraksa (Diamond Protector) Bodhisattva appears in yellow. Vajrayaksa (Diamond Wrathful) Bodhisattva appears in reddish-black, with sharp teeth protruding from the mouth, displaying a great wrathful appearance. Vajramusti (Diamond Fist)
薩大綠色。又適悅心。金剛戲菩薩翡翠色。金剛鬘菩薩紅色。常樂受持秘密之鬘。金剛歌菩薩黃色作秘密相。金剛舞菩薩淺青色。又復真如熏。金剛香菩薩淺青色。金剛華菩薩紅黃色。金剛燈菩薩紅色。如大光明破諸黑暗。如一切智智之力。金剛涂香菩薩淺青色。又復有堅固智。金剛鉤菩薩如大青色有大力勢。金剛索菩薩紅色如曼度迦花。金剛鎖菩薩黃赤色如童子相。金剛鈴菩薩有大光明能迷惡者。又復各各畫隨方主菩薩身隨方色。與金剛鉤等相向坐。佛子隨眾生心所有信樂現於神通。又復真如體能生一切法。化有情身作轉輪王。復于金剛蓮花界三摩地。作變化相現種種形。或現善相示于無畏。或現極惡示于忿怒。復有嚩日啰吽迦啰大忿怒明王。身翡翠色作顰眉相。此明王於三界中最勝。復有大樂欲明王如牛乳色。手持金剛蓮花貌如欲界天。復有金剛欲自在明王紅黑色。住下方作幻化相。手持金剛示大忿怒相。眼目修廣清凈無垢。復有金剛大笑明王紅色。復有大力最上金剛索明王身綠色。此等明王常護諸佛菩提道場。復有十七佛頂輪王。所謂圓滿如來一切智智大力輪王身黃色。復有無垢佛頂輪王。身亦黃色或如深硃色。復有大白無垢佛頂輪王身如雪色。復有最上智未曾有佛頂輪王身大青寶色。復有蓮花薩埵三摩地化身
【現代漢語翻譯】 現代漢語譯本 薩大綠色（Sattva，意為有情）。又適悅心。金剛戲菩薩（Vajra-lasya，意為金剛嬉戲）翡翠色。金剛鬘菩薩（Vajra-mala，意為金剛鬘）紅色。常樂受持秘密之鬘。金剛歌菩薩（Vajra-giti，意為金剛歌）黃色作秘密相。金剛舞菩薩（Vajra-nrtya，意為金剛舞）淺青色。又復真如熏。金剛香菩薩（Vajra-dhupa，意為金剛香）淺青色。金剛華菩薩（Vajra-puspa，意為金剛花）紅黃色。金剛燈菩薩（Vajra-aloka，意為金剛燈）紅色。如大光明破諸黑暗。如一切智智之力。金剛涂香菩薩（Vajra-gandha，意為金剛涂香）淺青色。又復有堅固智。金剛鉤菩薩（Vajra-ankusa，意為金剛鉤）如大青色有大力勢。金剛索菩薩（Vajra-pasa，意為金剛索）紅色如曼度迦花。金剛鎖菩薩（Vajra-sphota，意為金剛鎖）黃赤色如童子相。金剛鈴菩薩（Vajra-ghanta，意為金剛鈴）有大光明能迷惡者。又復各各畫隨方主菩薩身隨方色。與金剛鉤等相向坐。佛子隨眾生心所有信樂現於神通。又復真如體能生一切法。化有情身作轉輪王。復于金剛蓮花界三摩地。作變化相現種種形。或現善相示于無畏。或現極惡示于忿怒。復有嚩日啰吽迦啰（Vajra-humkara）大忿怒明王。身翡翠色作顰眉相。此明王於三界中最勝。復有大樂欲明王如牛乳色。手持金剛蓮花貌如欲界天。復有金剛欲自在明王紅黑色。住下方作幻化相。手持金剛示大忿怒相。眼目修廣清凈無垢。復有金剛大笑明王紅色。復有大力最上金剛索明王身綠色。此等明王常護諸佛菩提道場。復有十七佛頂輪王。所謂圓滿如來一切智智大力輪王身黃色。復有無垢佛頂輪王。身亦黃色或如深硃色。復有大白無垢佛頂輪王身如雪色。復有最上智未曾有佛頂輪王身大青寶色。復有蓮花薩埵（Padma-sattva）三摩地化身
【English Translation】 English version Sattva is green. And pleasing to the heart. Vajra-lasya (Vajra-lasya, meaning Vajra Play) Bodhisattva is emerald green. Vajra-mala (Vajra-mala, meaning Vajra Garland) Bodhisattva is red. Constantly joyful, upholding the secret garland. Vajra-giti (Vajra-giti, meaning Vajra Song) Bodhisattva is yellow, displaying a secret aspect. Vajra-nrtya (Vajra-nrtya, meaning Vajra Dance) Bodhisattva is light blue. Moreover, there is the fragrance of Suchness. Vajra-dhupa (Vajra-dhupa, meaning Vajra Incense) Bodhisattva is light blue. Vajra-puspa (Vajra-puspa, meaning Vajra Flower) Bodhisattva is reddish-yellow. Vajra-aloka (Vajra-aloka, meaning Vajra Light) Bodhisattva is red. Like great light, breaking through all darkness. Like the power of all-knowing wisdom. Vajra-gandha (Vajra-gandha, meaning Vajra Perfume) Bodhisattva is light blue. Moreover, there is steadfast wisdom. Vajra-ankusa (Vajra-ankusa, meaning Vajra Hook) Bodhisattva is like great blue, possessing great power. Vajra-pasa (Vajra-pasa, meaning Vajra Rope) Bodhisattva is red, like a Manduka flower. Vajra-sphota (Vajra-sphota, meaning Vajra Chain) Bodhisattva is yellowish-red, like a child. Vajra-ghanta (Vajra-ghanta, meaning Vajra Bell) Bodhisattva has great light, capable of bewildering evil ones. Furthermore, each one is painted according to the directional lord Bodhisattva, their bodies the color of their respective directions. They sit facing the Vajra Hook and others. The Buddha's children manifest supernatural powers according to the faith and joy in the hearts of sentient beings. Moreover, the essence of Suchness can generate all dharmas. Transforming the bodies of sentient beings into Chakravartin kings. Furthermore, in the Vajra Lotus realm Samadhi, they manifest transformations, appearing in various forms. Sometimes they manifest benevolent aspects, showing fearlessness. Sometimes they manifest extremely wrathful aspects, showing anger. Moreover, there is Vajra-humkara (Vajra-humkara) the Great Wrathful Vidyaraja. His body is emerald green, displaying a frowning face. This Vidyaraja is the most supreme in the three realms. Moreover, there is the Great Desire Vidyaraja, like the color of milk. Holding a Vajra Lotus in his hand, his appearance is like a deva of the desire realm. Moreover, there is the Vajra Desire自在Vidyaraja, reddish-black. Residing below, manifesting illusions. Holding a Vajra, showing a great wrathful aspect. His eyes are long and wide, pure and without defilement. Moreover, there is the Vajra Great Laugh Vidyaraja, red. Moreover, there is the Great Power Supreme Vajra Rope Vidyaraja, his body green. These Vidyarajas constantly protect the Bodhi-mandala of all Buddhas. Moreover, there are the Seventeen Buddha Crown Wheel Kings. Namely, the Perfect Tathagata All-Knowing Wisdom Great Power Wheel King, his body yellow. Moreover, there is the Immaculate Buddha Crown Wheel King. His body is also yellow, or like deep vermillion. Moreover, there is the Great White Immaculate Buddha Crown Wheel King, his body like the color of snow. Moreover, there is the Supreme Wisdom Unprecedented Buddha Crown Wheel King, his body the color of great blue jewel. Moreover, there is the Padma-sattva (Padma-sattva) Samadhi transformation body.
佛頂輪王。具大悲心現種種力。當令種種眾生皆生信樂。復有蓮花大自在佛頂輪王。身如白曼度迦花色。復有三界最勝大力不空蓮花佛頂輪王身黃色。降伏大地蓮花佛頂輪王身黃色。降伏大地蓮花佛頂輪王身如月色。蓮花吽迦啰佛頂輪王赤黑色。蓮花開敷大相應佛頂輪王黃金色。世間最上蓮花佛頂輪王黃白色。蓮花大笑佛頂輪王淺紅黑色。大忿怒蓮花佛頂輪王如蓮花色。蓮花薩埵大白佛頂輪王如金色。十二面蓮花佛頂輪王黃白色。大忿怒大白蓮花佛頂輪王蓮花色。最上自在相應蓮花佛頂輪王秋月色。如是諸大輪王等。所有三摩地變化種種色相。隨彼諸曼拏羅。持誦護摩成就之法。自性正色及彼真言印相。所有持誦之人。若能依法持誦修行一切成就。
複次金剛手菩薩白佛言世尊。此法于末世時云何受持。
佛言金剛手菩薩。若有此比丘比丘尼優婆塞優婆夷。為一切有情行真言教。作大利益及求福報者。當須受持頂戴。及戴臂上或絡腋中。金剛手彼人當得阿閦如來寶幢如來無量光如來不空成就如來加持覆護。由如世人愛護其子。
複次金剛手菩薩白佛言。世尊云何名金剛杵。彼杵上下中間云何分別。唯愿世尊以大智自在而為開說。
佛告金剛手菩薩言。諦聽金剛杵者以三印印之。金剛手我今說
【現代漢語翻譯】 現代漢語譯本 佛頂輪王（Buddha Crown Wheel King），具有偉大的慈悲心，顯現種種力量，應當使各種眾生都生起信心和喜悅。又有蓮花大自在佛頂輪王（Lotus Great自在Buddha Crown Wheel King），身色如白曼度迦花。又有三界最勝大力不空蓮花佛頂輪王（Three Realms Supreme Great Power Infallible Lotus Buddha Crown Wheel King），身色黃色。降伏大地蓮花佛頂輪王（Subduing Earth Lotus Buddha Crown Wheel King），身色如月色。蓮花吽迦啰佛頂輪王（Lotus Humkara Buddha Crown Wheel King），赤黑色。蓮花開敷大相應佛頂輪王（Lotus Blooming Great Accordance Buddha Crown Wheel King），黃金色。世間最上蓮花佛頂輪王（World Supreme Lotus Buddha Crown Wheel King），黃白色。蓮花大笑佛頂輪王（Lotus Great Laugh Buddha Crown Wheel King），淺紅黑色。大忿怒蓮花佛頂輪王（Great Wrathful Lotus Buddha Crown Wheel King），如蓮花色。蓮花薩埵大白佛頂輪王（Lotus Sattva Great White Buddha Crown Wheel King），如金色。十二面蓮花佛頂輪王（Twelve-Faced Lotus Buddha Crown Wheel King），黃白色。大忿怒大白蓮花佛頂輪王（Great Wrathful Great White Lotus Buddha Crown Wheel King），蓮花色。最上自在相應蓮花佛頂輪王（Supreme 自在 Accordance Lotus Buddha Crown Wheel King），秋月色。像這些大輪王等，所有三摩地（Samadhi）的變化和種種色相，都隨著那些曼拏羅（Mandala），持誦護摩（Homa）成就之法，自性正色以及那些真言（Mantra）印相。所有持誦之人，如果能夠依法持誦修行，一切都能成就。
金剛手菩薩（Vajrapani Bodhisattva）再次稟告佛說：『世尊，此法在末世之時，應當如何受持？』
佛告訴金剛手菩薩說：『如果有比丘（Bhikkhu）、比丘尼（Bhikkhuni）、優婆塞（Upasaka）、優婆夷（Upasika），爲了所有有情眾生施行真言教法，作大利益以及求福報的人，應當受持頂戴，以及戴在手臂上或者絡腋中。金剛手，這個人應當得到阿閦如來（Akshobhya Tathagata）、寶幢如來（Ratnaketu Tathagata）、無量光如來（Amitabha Tathagata）、不空成就如來（Amoghasiddhi Tathagata）的加持覆護，猶如世人愛護自己的孩子。』
金剛手菩薩再次稟告佛說：『世尊，如何稱作金剛杵（Vajra）？這杵的上下中間應當如何分別？唯愿世尊以大智慧自在為我們開示解說。』
佛告訴金剛手菩薩說：『仔細聽著，金剛杵要用三印來印證。金剛手，我現在開始說。』
【English Translation】 English version 'Buddha Crown Wheel King', possessing great compassion, manifesting various powers, should cause all kinds of sentient beings to generate faith and joy. There is also 'Lotus Great自在Buddha Crown Wheel King', whose body color is like a white Manduka flower. There is also 'Three Realms Supreme Great Power Infallible Lotus Buddha Crown Wheel King', whose body color is yellow. 'Subduing Earth Lotus Buddha Crown Wheel King', whose body color is like moonlight. 'Lotus Humkara Buddha Crown Wheel King', reddish-black. 'Lotus Blooming Great Accordance Buddha Crown Wheel King', golden. 'World Supreme Lotus Buddha Crown Wheel King', yellowish-white. 'Lotus Great Laugh Buddha Crown Wheel King', light reddish-black. 'Great Wrathful Lotus Buddha Crown Wheel King', like the color of a lotus. 'Lotus Sattva Great White Buddha Crown Wheel King', like gold. 'Twelve-Faced Lotus Buddha Crown Wheel King', yellowish-white. 'Great Wrathful Great White Lotus Buddha Crown Wheel King', lotus-colored. 'Supreme 自在 Accordance Lotus Buddha Crown Wheel King', the color of the autumn moon. Like these great wheel kings, all the transformations of Samadhi and various appearances, follow those Mandalas, the methods of recitation and Homa accomplishment, the true colors of their nature, and those Mantra mudras. All those who uphold and recite, if they can uphold, recite, and practice according to the Dharma, everything will be accomplished.'
'Vajrapani Bodhisattva again reported to the Buddha, saying: 'World Honored One, how should this Dharma be received and upheld in the degenerate age?'
The Buddha told Vajrapani Bodhisattva: 'If there are Bhikkhus, Bhikkhunis, Upasakas, Upasikas, who practice the teachings of true words for all sentient beings, doing great benefit and seeking blessings, they should receive and uphold it on their heads, and wear it on their arms or in their armpits. Vajrapani, that person should receive the blessings and protection of Akshobhya Tathagata, Ratnaketu Tathagata, Amitabha Tathagata, and Amoghasiddhi Tathagata, just as people cherish their children.'
Vajrapani Bodhisattva again reported to the Buddha, saying: 'World Honored One, what is called a Vajra? How should the upper, lower, and middle parts of this Vajra be distinguished? May the World Honored One, with great wisdom and freedom, explain it to us.'
The Buddha told Vajrapani Bodhisattva: 'Listen carefully, the Vajra should be sealed with three seals. Vajrapani, I will now speak.'
五股杵。上五股表毗盧遮那佛阿閦佛寶生佛無量光佛不空成就佛。下五股者表四波羅蜜。所謂金剛波羅蜜等。中表清凈菩薩變化身忿怒明王。金剛手彼阿阇梨及彼持誦人。若有依法受持。復發勇猛精進之心。想自身如金剛薩埵。當得一切佛最上微妙法界。最上勇猛智清凈法。
金剛手菩薩復言佛。今已說金剛杵相分所有。隨佛隨法秘密真言。乃至別相微妙金剛杵。及一切真言等。調伏藥叉羅剎。並破壞一切極惡之者一切法等。唯愿如來以自在智慧方便演說。
佛言金剛手金剛杵有隨部種種之相。若復五股作圓相。令股不相著。其中股比余股長半指節。其杵上下正分三分。兩頭並中是名三分。此金剛智慧自在菩薩金剛杵。或如寶形及圓相頭稍磔開。此寶部金剛杵。或如蓮花相寶莊。此是蓮花部金剛杵。或如優缽羅花。形有四面作十二股。于蓮花中出股頭不相著。此名羯磨金剛杵。或有三股亦是羯磨金剛杵。若復堅牢圓相作五股頭相著。其股作三棱相。此是如來最上金剛杵。若復作九股上下猛焰相。此是忿怒金剛杵。若復獨股即是微妙心金剛杵。
又復降伏藥叉羅剎用金剛劍。亦于調伏法而得成就。又復屈如中指中節。此名金剛叉。
又有微妙秘密金剛鈴。亦分三亭或分七亭。其金剛鈴上有三界
【現代漢語翻譯】 現代漢語譯本：五股金剛杵。上面的五股代表毗盧遮那佛（Vairocana Buddha，光明遍照佛）、阿閦佛（Akshobhya Buddha，不動佛）、寶生佛（Ratnasambhava Buddha，福德聚佛）、無量光佛（Amitabha Buddha，阿彌陀佛）、不空成就佛（Amoghasiddhi Buddha，一切事成就佛）。下面的五股代表四波羅蜜（Pāramitā，到彼岸），即金剛波羅蜜等。中間代表清凈菩薩的變化身、忿怒明王。金剛手（Vajrapani，執金剛菩薩）、阿阇梨（Acharya，導師）以及持誦之人。若有人依法受持，又發起勇猛精進之心，觀想自身如金剛薩埵（Vajrasattva，金剛薩埵），當獲得一切佛最上微妙的法界、最上勇猛的智慧和清凈的法。
金剛手菩薩（Vajrapani Bodhisattva）又對佛說：『現在已經說了金剛杵的相分所有，以及隨佛隨法的秘密真言，乃至別相微妙的金剛杵，以及一切真言等，調伏藥叉（Yaksa，夜叉）羅剎（Rakshasa，羅剎），並破壞一切極惡之人的一切法等。唯愿如來以自在智慧方便演說。』
佛說：『金剛手（Vajrapani），金剛杵有隨部的種種相。如果五股作成圓形，令股不相接觸，其中一股比其餘股長半個指節。這金剛杵上下正分三份，兩頭和中間是名三分。這是金剛智慧自在菩薩的金剛杵。或者像寶形以及圓形頭稍微張開，這是寶部金剛杵。或者像蓮花相寶莊嚴，這是蓮花部金剛杵。或者像優缽羅花（Utpala，青蓮花），形狀有四面作成十二股，于蓮花中出股頭不相接觸，這名叫羯磨金剛杵（Karma-vajra，事業金剛杵）。或者有三股也是羯磨金剛杵。如果堅牢圓形作成五股頭相接觸，其股作成三棱相，這是如來最上金剛杵。如果作成九股上下猛烈火焰相，這是忿怒金剛杵。如果獨股就是微妙心金剛杵。』
『又降伏藥叉（Yaksa，夜叉）羅剎（Rakshasa，羅剎）用金剛劍，也可以在調伏法中得到成就。又屈如中指中節，這名叫金剛叉。』
『又有微妙秘密的金剛鈴，也分三亭或分七亭。這金剛鈴上有三界。』
【English Translation】 English version: The five-pronged vajra. The upper five prongs represent Vairocana Buddha (the Buddha of all-pervading light), Akshobhya Buddha (the Immovable Buddha), Ratnasambhava Buddha (the Buddha of wealth creation), Amitabha Buddha (the Buddha of infinite light), and Amoghasiddhi Buddha (the Buddha of unfailing success). The lower five prongs represent the four Pāramitās (perfections), namely the Vajra Pāramitā, etc. The middle represents the transformation body of the pure Bodhisattva, the wrathful deities. Vajrapani (the Vajra-bearing Bodhisattva), the Acharya (teacher), and the person who recites the mantras. If one upholds it according to the Dharma and develops a courageous and diligent mind, visualizing oneself as Vajrasattva (the Diamond Being), one will obtain the supreme and subtle Dharmadhatu (realm of reality) of all Buddhas, the supreme courageous wisdom, and the pure Dharma.
Vajrapani Bodhisattva further said to the Buddha: 'Now I have spoken about all the aspects of the vajra, the secret mantras that follow the Buddha and the Dharma, and even the uniquely subtle vajra, and all the mantras, etc., for subduing Yakshas (nature spirits) and Rakshasas (demons), and destroying all the extremely evil beings and all their practices. I beseech the Tathagata (Buddha) to expound on this with his wisdom and skillful means.'
The Buddha said: 'Vajrapani, the vajra has various forms according to the different Buddha families. If the five prongs are made into a circular shape, so that the prongs do not touch each other, and one of the prongs is half a finger-joint longer than the others, and the vajra is divided into three equal parts vertically, with the two ends and the middle forming the three parts, this is the vajra of the Bodhisattva of Diamond Wisdom and Freedom. Or it may be shaped like a jewel, or with a circular head that is slightly splayed open; this is the vajra of the Jewel family. Or it may be adorned with lotus flower patterns; this is the vajra of the Lotus family. Or it may be shaped like an Utpala flower (blue lotus), with four faces forming twelve prongs, with the prongs emerging from the lotus flower and not touching each other; this is called the Karma-vajra (action vajra). Or it may have three prongs, which is also a Karma-vajra. If it is a solid circular shape with five prongs touching each other, and the prongs are made with a three-sided shape, this is the supreme vajra of the Tathagata. If it is made with nine prongs with fierce flames above and below, this is the wrathful vajra. If it has only one prong, it is the subtle mind vajra.'
'Furthermore, to subdue Yakshas (nature spirits) and Rakshasas (demons), one uses the vajra sword, which can also achieve success in the practice of subduing. Also, if it is bent like the middle joint of the middle finger, this is called the vajra hook.'
'There is also the subtle and secret vajra bell, which is also divided into three or seven sections. The vajra bell has the three realms on top.'
道。其上面杵或九股。是忿怒變化明王鈴。或是七股亦是金剛忿怒明王鈴。若上面五股杵。是五部金。
又鈴。有獨韹者有多韹者。若或鈴聲清響遠近樂聞。用獨韹者于佛所說真言而得成就。若二韹者得降龍法成就。若三韹者得降藥叉法成就。若四韹者于天人法得成就。若五韹者于阿修羅法得成就。若六韹者于諸聖人法中得成就。若七韹者當於調伏他咒而得成就。
複次說韹之形相亦有分別。若韹如金剛杵相者。此是金剛部金剛手法中之相。若韹如寶相者。此是金剛寶部之相。若韹如蓮花者。此是金剛蓮花部之相。若韹如金剛羯磨杵團圓相者及如輪者。此是羯磨部之相。可於一切羯磨法中使用。若降拏枳你。及阿修羅者。乃至作大忿怒法者。亦可用此羯磨鈴。
金剛手菩薩復白佛言。世尊作一切曼拏羅時。及作一切護摩法。彼諸最勝護世及諸宿曜。乃至羅剎諸龍鬼等。云何而為彼等作供養。又作供養時所用真言云何。
佛言金剛手彼一切護世及宿曜羅剎等。若作曼拏羅及護摩時。當隨力分求諸香花燈涂而為供養。每作供養當須自東北方起首作供養。複誦真言曰。
曩莫室戰(二合)拏嚩日啰(二合)播(引)拏曳(引)烏芻瑟摩(二合)骨嚕(二合)馱摩賀(引)摩羅賀曩賀曩尾日林
【現代漢語翻譯】 現代漢語譯本： 鈴的頂端可以是杵或者九股杵，這是忿怒變化明王鈴。也可以是七股杵，那是金剛忿怒明王鈴。如果頂端是五股杵，那是五部金剛。
另外，鈴有單鈴和多鈴之分。如果鈴聲清脆悠揚，悅耳動聽，那麼單鈴適合用於唸誦佛所說的真言並獲得成就。雙鈴可以成就降龍之法。三鈴可以成就降伏藥叉之法。四鈴可以成就天人法。五鈴可以成就阿修羅法。六鈴可以在諸聖人法中獲得成就。七鈴則可以用於調伏其他咒語並獲得成就。
再次說明鈴的形狀也有區別。如果鈴的形狀像金剛杵（vajra）相，這是金剛部金剛手（Vajrapani）法中的形狀。如果鈴的形狀像寶相，這是金剛寶部之相。如果鈴的形狀像蓮花，這是金剛蓮花部之相。如果鈴的形狀像金剛羯磨杵（karma-vajra）的團圓相或者像輪，這是羯磨部之相，可以在一切羯磨法中使用。如果要降伏拏枳你（Dakini）和阿修羅（Asura），乃至作大忿怒法，也可以用這種羯磨鈴。
金剛手（Vajrapani）菩薩又對佛說：『世尊，在製作一切曼拏羅（mandala）時，以及作一切護摩（homa）法時，那些最殊勝的護世神和諸星宿，乃至羅剎（Rakshasa）、諸龍鬼等，應該如何為他們作供養？又作供養時所用的真言是什麼？』
佛說：『金剛手（Vajrapani），對於一切護世神以及星宿羅剎等，在製作曼拏羅（mandala）和護摩（homa）時，應當盡力準備各種香、花、燈、涂香來作供養。每次作供養都應當從東北方開始。』然後誦唸真言說：
『曩莫室戰（二合）拏嚩日啰（二合）播（引）拏曳（引）烏芻瑟摩（二合）骨嚕（二合）馱摩賀（引）摩羅賀曩賀曩尾日林』
【English Translation】 English version: The top of the bell can be a vajra or a nine-pronged vajra, which is the bell of the Wrathful Transformation Vidyaraja (Mingwang). It can also be a seven-pronged vajra, which is the bell of the Vajra Wrathful Vidyaraja. If the top is a five-pronged vajra, it is the five families of Vajras.
Furthermore, bells are either single-toned or multi-toned. If the bell has a clear and melodious sound that is pleasant to hear from near and far, then the single-toned bell is suitable for reciting the mantras spoken by the Buddha and attaining accomplishment. A two-toned bell can accomplish the method of subduing dragons. A three-toned bell can accomplish the method of subduing Yakshas. A four-toned bell can achieve accomplishment in the methods related to Devas (gods) and humans. A five-toned bell can achieve accomplishment in the methods related to Asuras. A six-toned bell can achieve accomplishment in the methods related to all the sages. A seven-toned bell can be used to subdue other mantras and achieve accomplishment.
Furthermore, the shapes of the bells also have distinctions. If the shape of the bell is like a vajra, this is the form in the Vajra family's Vajrapani practice. If the shape of the bell is like a jewel, this is the form of the Vajra Jewel family. If the shape of the bell is like a lotus, this is the form of the Vajra Lotus family. If the shape of the bell is like the round shape of a karma-vajra or like a wheel, this is the form of the Karma family, which can be used in all Karma practices. If you want to subdue Dakinis and Asuras, or even perform great wrathful practices, you can also use this Karma bell.
Vajrapani Bodhisattva then said to the Buddha: 'World Honored One, when making all mandalas and performing all homa rituals, how should offerings be made to those supreme protectors of the world, the constellations, and even Rakshasas, dragons, and ghosts? And what are the mantras to be used when making offerings?'
The Buddha said: 'Vajrapani, for all the protectors of the world, constellations, and Rakshasas, when making mandalas and homas, you should try your best to prepare various incense, flowers, lamps, and scented pastes as offerings. Each time you make an offering, you should start from the northeast direction.' Then recite the mantra:
'Namo ścaṇḍa vajra pāṇāye ucchuṣma krodha mahā marahaṇa hana vi jilim'
(二合)婆阿曩野阿曩野薩里嚩(二合)努瑟吒(二合)喃(引)吽㗶吒娑嚩(二合)賀
此真言若為種種曼拏羅。及護摩中供養者。當依如是儀則。亦可於一切處通用。
復有咒食作供養。先念請召一切真言曰。
唵(引)禰(引)嚩曩(引)誐羅剎娑(引)部多僧伽(引)悉馱是你也(二合)馱啰室唧(二合)布單曩羯吒布單曩嚕閉尼部多吠多(引)拏巘馱里嚩(二合引)阿酥啰緊曩啰(引)阿缽娑摩(二合引)嚕烏娑多(二合)啰迦娑母多(引)室唧(二合引)嚩那(引)啰計(引)娑賀賽(引)怛也(二合)僧契(引)室魯怛嚩(二合)左帝(引)阿(引)里焰(二合)睹娑里吠(二合)伊賀部訖多(二合)迦(引)摩(引)阿誐蹉他阿誐蹉他么里沙(二合引)酥缽啰拏仡啰(二合)賀啰叉婆(引)室左(二合)曳計(引)唧部冒(引)你嚩散底禰尾也(二合引)彌(引)撓(引)舍摩(二合)舍你(引)左嚩你(引)左扇底曳(引)酥摩不里(二合)瑟致(二合引)啰尾曼拏隸(引)左仡啰(二合引)彌(引)數薩里嚩(二合)數喃那曩嚩你(引)數娑鱗酥薩里嚩(二合引)酥左娑誐彌(引)數嚩(引)閉多拏(引)計(引)數左波羅末(二合)隸(引)數曳(引)
俱波嚩(引
【現代漢語翻譯】 現代漢語譯本： 『唵，阿曩野，阿曩野，薩里嚩（二合）努瑟吒（二合）喃（引），吽，㗶吒，娑嚩（二合）賀。』
此真言如果爲了種種曼拏羅（壇城）以及護摩（火供）中供養，應當依照這樣的儀軌。也可以在一切處通用。
又有咒食作供養的方法。先念誦請召一切的真言，內容如下：
『唵，禰嚩（天）曩（蛇）誐（龍）羅剎娑（羅剎）部多（鬼）僧伽（僧眾），悉馱（成就者）是你也（二合）馱啰（持）室唧（二合）布單曩（臭鬼）羯吒布單曩（極臭鬼）嚕閉尼（形）部多（鬼）吠多（引）拏（持明）巘馱里嚩（二合引）阿酥啰（阿修羅）緊曩啰（緊那羅）阿缽娑摩（二合引）嚕（水神）烏娑多（二合）啰迦娑母多（引）室唧（二合引）嚩那（引）啰計（引）娑賀賽（引）怛也（二合）僧契（引）室魯怛嚩（二合）左帝（引）阿（引）里焰（二合）睹（供養）娑里吠（二合），伊賀（此處）部訖多（二合）迦（引）摩（引），阿誐蹉他（來），阿誐蹉他（來），么里沙（二合引），酥缽啰拏（金翅鳥）仡啰（二合）賀（星宿）啰叉婆（引）室左（二合），曳計（引）唧部冒（引）你嚩散底（居住），禰尾也（二合引）彌（引）撓（引）舍摩（二合）舍你（引）左嚩你（引）左扇底曳（引），酥摩不里（二合）瑟致（二合引）啰尾曼拏隸（引）左仡啰（二合引）彌（引）數薩里嚩（二合）數喃那曩嚩你（引）數娑鱗酥薩里嚩（二合引）酥左娑誐彌（引）數嚩（引）閉多拏（引）計（引）數左波羅末（二合）隸（引）數曳（引）。』
俱波嚩（引）
【English Translation】 English version: Om, Ānāya, Ānāya, Sarva (two combined) Duṣṭānāṃ (with anusvara), Hūṃ, Phat, Svāhā.
If this mantra is used for various Maṇḍalas (sacred diagrams) and offered in Homa (fire ritual), it should follow these procedures. It can also be used universally in all places.
Furthermore, there is a method of offering food with a mantra. First, recite the mantra to invite all beings, as follows:
Om, Deva (gods), Nāga (snakes), Rakṣasa (demons), Bhūta (ghosts), Saṃgha (community), Siddha (accomplished ones), Sidhyādhara, Śīghra, Pūtanā (foul-smelling ghosts), Kaṭapūtanā (extremely foul-smelling ghosts), Rūpiṇī (forms), Bhūta (ghosts), Vetāla (Vetalas), Gandharva, Asura (demons), Kinnara (celestial musicians), Apasmāra (epilepsy demon), Uṣṭraka, Samudra, Śīghra, Vanarakṣita, Sahasra, Satya, Saṃkhya, Śruta, Caitya, Āryantu, Sarve, Iha (here), Bhukta-kāma, Āgacchata (come), Āgacchata (come), Marisa, Suparṇa (Garuda), Graha (planets), Rakṣa, Ye kecid bhūyo nivāsanti, Divya, Me, Śama, Śānti, Ca vāṇi, Ca śānti, Sumapratiṣṭhira-maṇḍale, Ca grahāmi, Sarva-sunanda-nānā-vāṇi, Salinsu, Sarva-su ca sāgaramisu, Vaitāla-keśu ca paramāleṣu ye.
Kubo Va
)播也(二合引)酥左曩惹里(引)數啰怛曩(二合引)羅曳(引)左訖里(二合)多(引)地嚩(引)娑(引)曩里(引)數薩里吠(二合)數成怛也(二合引)羅曳(引)禰(引)嚩仡里(二合)呬(引)嚩散帝尾賀(引)啰制(引)怛也(二合引)娑嚩(二合)怛也(二合引)舍啰(二合)彌(引)數啰他也(二合引)酥吠(引)體數左左怛嚩里(引)數曳(引)阿娑嚩(二合)舍(引)啰(引)誐祭(二合)滿禰里(引)阿泰迦沒里剎(引)數摩賀(引)缽體(引)數禰尾(二合)閉數左曳(引)嚩散帝紇里(二合)瑟吒(二合)摩曩娑(引)娑怛(二合)他(引)度波補瑟輩(二合引)仡里(二合)恨赦(二合)睹朋(去聲)惹敢(二合)睹閉挽睹薩里吠(二合)伊難左羯里磨(二合)娑賀楞俱魯他閉挽睹曳(引)薩里嚩(二合)你婆(引)左啰(引)𧹞(引)
誦此真言請召已。然將所供養物香花食等。復以大力明王真言及印而加持之。彼諸賢聖等方敢就食。
大力明王真言曰。
唵(引)嚩日啰(二合引)骨魯(二合)馱摩賀(引)摩羅惹致羅楞冒(引)那啰烏芻瑟摩(二合)骨魯(二合)馱賀曩那賀缽左尾持鑁(二合)娑野烏蹉(引)那野吽誐里(二合)恨拏(二合)誐里(二合
【現代漢語翻譯】 現代漢語譯本： 播也(二合引)酥左曩惹里(引)數啰怛曩(二合引)羅曳(引)左訖里(二合)多(引)地嚩(引)娑(引)曩里(引)數薩里吠(二合)數成怛也(二合引)羅曳(引)禰(引)嚩仡里(二合)呬(引)嚩散帝尾賀(引)啰制(引)怛也(二合引)娑嚩(二合)怛也(二合引)舍啰(二合)彌(引)數啰他也(二合引)酥吠(引)體數左左怛嚩里(引)數曳(引)阿娑嚩(二合)舍(引)啰(引)誐祭(二合)滿禰里(引)阿泰迦沒里剎(引)數摩賀(引)缽體(引)數禰尾(二合)閉數左曳(引)嚩散帝紇里(二合)瑟吒(二合)摩曩娑(引)娑怛(二合)他(引)度波補瑟輩(二合引)仡里(二合)恨赦(二合)睹朋(去聲)惹敢(二合)睹閉挽睹薩里吠(二合)伊難左羯里磨(二合)娑賀楞俱魯他閉挽睹曳(引)薩里嚩(二合)你婆(引)左啰(引)𧹞(引)
誦此真言請召已。然後將所供養的物品，如香、花、食物等，再次以大力明王真言及手印加持。那些賢聖等才敢前來享用。
大力明王真言曰：
唵(引) 嚩日啰(二合引) 骨魯(二合)馱 摩賀(引) 摩羅惹 致羅楞冒(引) 那啰 烏芻瑟摩(二合) 骨魯(二合)馱 賀曩那 賀 缽左 尾持鑁(二合) 娑野 烏蹉(引) 那野 吽 誐里(二合)恨拏(二合) 誐里(二合)
【English Translation】 English version: 'Bo ye (two combined, elongated sound) su zuo nang re li (elongated sound) shu ra tan nang (two combined, elongated sound) luo ye (elongated sound) zuo qi li (two combined) duo (elongated sound) di wo (elongated sound) suo (elongated sound) nang li (elongated sound) shu sa li fei (two combined) shu cheng da ye (two combined, elongated sound) luo ye (elongated sound) ni (elongated sound) wo ge li (two combined) xi (elongated sound) wo san di wei he (elongated sound) luo zhi (elongated sound) da ye (two combined, elongated sound) suo wo (two combined) da ye (two combined, elongated sound) she luo (two combined) mi (elongated sound) shu luo ta ye (two combined, elongated sound) su fei (elongated sound) ti shu zuo zuo da wo li (elongated sound) shu yi (elongated sound) a suo wo (two combined) she (elongated sound) luo (elongated sound) e ji (two combined) man ni li (elongated sound) a tai jia mo li cha (elongated sound) shu mo he (elongated sound) bo ti (elongated sound) shu ni wei (two combined) bi shu zuo yi (elongated sound) wo san di he li (two combined) se zha (two combined) mo nang suo (elongated sound) suo da (two combined) ta (elongated sound) du bo bu se bei (two combined, elongated sound) ge li (two combined) hen she (two combined) du peng (departing tone) re gan (two combined) du bi wan du sa li fei (two combined) yi nan zuo jie li mo (two combined) suo he leng ju lu ta bi wan du yi (elongated sound) sa li wo (two combined) ni po (elongated sound) zuo luo (elongated sound) yin (elongated sound)'
After reciting this mantra to invite them, then take the offered items such as incense, flowers, and food, and bless them again with the Great Power Wisdom King mantra and mudra. Only then will those sages and saints dare to come and partake.
The Great Power Wisdom King mantra says:
'Om (elongated sound) Vajra (two combined, elongated sound) Guru (two combined) Krodha Maha (elongated sound) Mararaja Chiralambha (elongated sound) Nara Uchushma (two combined) Krodha Hanadaha Pacha Vidhvamsaya Utasadaya Hum Grihna (two combined) Grihna (two combined)'
)恨拏(二合)誐里(二合)恨拏(二合)播野部惹部惹部惹波野部惹波野伊𤚥(引)薩里嚩(二合)努瑟吒(二合)薩怛嚩(二合引)吽吽吽㗶吒㗶吒㗶吒娑嚩(二合)賀
大力明王印。
以二手作拳。以二大指小指。相著合豎成印。
誦此真言百遍。結印加持所供養香花食等。令彼一切天龍夜叉羅剎等得食如上勝妙供養之食。得供養已。與彼阿阇梨所作曼拏羅。及一切所求皆悉如願。種種所作悉皆成就。
造塔功德品第七
複次金剛手菩薩白佛言。世尊于未來世有諸眾生。或剎帝利婆羅門。乃至信心善男子善女人等。是中若有為求法故。或求福壽或自發心。或隨他發心造于塔廟。所造佛塔及於佛像。乃至供養儀則云何。
佛告金剛手菩薩言。金剛手造塔像儀者。而有三種。第一金銀銅鑄成。第二白檀木雕成。第三香泥印成。將欲造于塔像者。先選求殊勝吉祥清凈之地。得是地已。相度可用方停。不定多少掘深至膝。去諸瓦礫灰炭。及與毛骨一切不祥之類。然卻于異處求清凈之土填筑。用吉祥木為杵筑實。當須平正勿令塵坌。先以大明王真言而加持之。
大明真言曰。
唵(引)曩摩悉怛里野(四合)持嚩(二合)努誐哆(引)喃(引)薩里嚩(二合)怛他(引
【現代漢語翻譯】 '恨拏(二合)誐里(二合)恨拏(二合)播野部惹部惹部惹波野部惹波野伊𤚥(引)薩里嚩(二合)努瑟吒(二合)薩怛嚩(二合引)吽吽吽㗶吒㗶吒㗶吒娑嚩(二合)賀'
大力明王印。
以二手作拳。以二大指小指。相著合豎成印。
誦此真言百遍。結印加持所供養香花食等。令彼一切天龍夜叉羅剎等得食如上勝妙供養之食。得供養已。與彼阿阇梨（Acharya，導師）所作曼拏羅（Mandala，壇城）。及一切所求皆悉如願。種種所作悉皆成就。
造塔功德品第七
複次金剛手菩薩（Vajrapani Bodhisattva）白佛言。世尊于未來世有諸眾生。或剎帝利（Kshatriya，國王）婆羅門（Brahmana，祭司）。乃至信心善男子善女人等。是中若有為求法故。或求福壽或自發心。或隨他發心造于塔廟。所造佛塔及於佛像。乃至供養儀則云何。
佛告金剛手菩薩言。金剛手造塔像儀者。而有三種。第一金銀銅鑄成。第二白檀木雕成。第三香泥印成。將欲造于塔像者。先選求殊勝吉祥清凈之地。得是地已。相度可用方停。不定多少掘深至膝。去諸瓦礫灰炭。及與毛骨一切不祥之類。然卻于異處求清凈之土填筑。用吉祥木為杵筑實。當須平正勿令塵坌。先以大明王真言而加持之。
大明真言曰。
'唵(引)曩摩悉怛里野(四合)持嚩(二合)努誐哆(引)喃(引)薩里嚩(二合)怛他(引'
【English Translation】 'Hena (two combined) Geli (two combined) Hena (two combined) Boye Bu Zhe Bu Zhe Bu Zhe Boye Bu Zhe Boye Yi (prolonged) Saliwa (two combined) Nusezha (two combined) Saduo (two combined, prolonged) Hum Hum Hum Zhe Zha Zhe Zha Zhe Zha Suowa (two combined) He'
The Mudra (hand gesture) of the Great Powerful Vidyaraja (Wisdom King).
Make fists with both hands. Bring the two thumbs and little fingers together and erect them to form the Mudra.
Recite this mantra one hundred times. Conclude the Mudra and bless the offered incense, flowers, food, etc., so that all the Nagas (dragons), Yakshas (demons), Rakshasas (evil spirits), etc., can eat the supreme and wonderful food offered above. Having received the offering, grant the Acharya (teacher) the Mandala (sacred diagram) he has created, and fulfill all his wishes. All kinds of undertakings will be accomplished.
Chapter 7: Merits of Building Stupas
Furthermore, Vajrapani Bodhisattva said to the Buddha, 'World Honored One, in the future, there will be sentient beings, such as Kshatriyas (kings), Brahmanas (priests), and even faithful good men and good women. Among them, if there are those who, for the sake of seeking Dharma, or seeking blessings and longevity, or out of their own initiative, or following the initiative of others, build stupas and temples, what are the rules for building Buddhist stupas and images, and for making offerings?'
The Buddha told Vajrapani Bodhisattva, 'Vajrapani, there are three ways to make stupas and images. First, they can be cast from gold, silver, or copper. Second, they can be carved from white sandalwood. Third, they can be made from fragrant mud. When you want to build a stupa or image, first choose a particularly auspicious and pure place. Once you have found this place, measure it to determine the appropriate size. Dig to knee-depth, removing all tiles, rubble, ashes, charcoal, and all inauspicious things such as hair and bones. Then, find pure soil from another place to fill the hole and compact it with a pestle made of auspicious wood. It must be level and free from dust. First, bless it with the Great Vidyaraja Mantra.'
The Great Vidyaraja Mantra says:
'Om Namahastriyah (four combined) Chibha (two combined) Nudgatana (prolonged) Sariva (two combined) Tata (prolonged'
)誐多(引)喃(引)怛你也(二合)他(引)唵(引)酥剎彌(二合引)酥剎彌(二合引)努誐帝(引)扇(引)帝(引)扇(引)帝(引)難(引)帝(引)難(引)帝(引)你啰(引)俱隸(引)野輸(引)野輸(引)嚩底帝(引)祖(引)帝祖嚩底薩里嚩(二合)沒馱(引)地瑟姹(二合)曩地瑟恥(二合)帝(引)娑嚩(二合引)賀
金剛手化大明乃是過去諸佛之所受持。我今宣說此明。名一切如來藏。若加持地者。於此地上所作功德。於一切有情能滅一切重罪。能盡一切惡業。若諸有情得遇此明。速證無上菩提。複次金剛手若諸有情。欲以泥印脫作佛像者。先想二手中有阿字。得字現已。復見字有光明晃耀。若得如是已。方可取泥入手作團。復念加持作團真言曰。
唵(引)阿啰祖(引)尾啰祖(引)娑嚩(二合引)賀
復念真言曰。
唵(引)訖魯(二合)啰嚩日啰(二合)誐里鼻(二合)娑嚩(二合引)賀
念此真言已。將泥團入印中。入印已。
復念入印真言曰。
唵(引)涅里(二合)茶(去聲)嚩酥地(引)娑嚩(二合引)賀
將泥入印已。想此泥決定便能成就佛之相好。作是念已。又想二手中。前想成者阿字變成月輪。又想月輪變成日輪
【現代漢語翻譯】 現代漢語譯本： 誐多喃怛你也他 唵 酥剎彌 酥剎彌 努誐帝 扇帝 扇帝 難帝 難帝 你啰俱隸 野輸 野輸 嚩底帝 祖帝祖嚩底薩里嚩 沒馱地瑟姹曩地瑟恥帝 娑嚩賀
金剛手化大明（Vajrapani's great mantra）乃是過去諸佛之所受持。我今宣說此明，名一切如來藏（Tathagatagarbha）。若加持地者，於此地上所作功德，於一切有情能滅一切重罪，能盡一切惡業。若諸有情得遇此明，速證無上菩提。複次金剛手，若諸有情慾以泥印脫作佛像者，先想二手中有阿字（A字，種子字）。得字現已，復見字有光明晃耀。若得如是已，方可取泥入手作團。復念加持作團真言曰：
唵 阿啰祖 尾啰祖 娑嚩賀
復念真言曰：
唵 訖魯啰嚩日啰誐里鼻 娑嚩賀
念此真言已，將泥團入印中。入印已，
復念入印真言曰：
唵 涅里茶嚩酥地 娑嚩賀
將泥入印已，想此泥決定便能成就佛之相好。作是念已，又想二手中，前想成者阿字變成月輪，又想月輪變成日輪。
【English Translation】 English version: Om Gata Nanda Tadyatha Om Su Ksami Su Ksami Nugate Shanti Shanti Nante Nante Nirakuli Yashu Yashu Vati Te Joti Jovati Sarva Buddha Adhisthana Adhistite Svaha
The great mantra manifested by Vajrapani (the Bodhisattva who symbolizes the power of all Buddhas) is upheld by all Buddhas of the past. I now proclaim this mantra, named 'Tathagatagarbha' (the womb of all Buddhas). If one blesses the ground, the merits made on this ground can eradicate all grave sins and exhaust all evil karma for all sentient beings. If sentient beings encounter this mantra, they will quickly attain unsurpassed Bodhi (enlightenment). Furthermore, Vajrapani, if sentient beings wish to use a clay mold to create a Buddha image, first visualize the syllable 'Ah' (A, seed syllable) in both hands. After the syllable appears, see that the syllable emits radiant light. If this is achieved, then take clay in hand and form it into a ball. Then recite the mantra for blessing the clay ball:
Om Araju Viraju Svaha
Again, recite the mantra:
Om Krura Vajra Garbhi Svaha
Having recited this mantra, place the clay ball into the mold. After it is in the mold,
Again, recite the mantra for entering the mold:
Om Nirdha Vasudhi Svaha
Having placed the clay into the mold, think that this clay will definitely achieve the auspicious marks and characteristics of a Buddha. After having this thought, again visualize in both hands that the previously visualized syllable 'Ah' transforms into a moon disc, and then visualize the moon disc transforming into a sun disc.
。復想唵字變成毗盧遮那佛。處中而坐作入三摩地相。此想成已念所作成就。真言曰。
唵(引)達里摩(二合)馱(引)睹誐里鼻(二合引)娑嚩(二合引)賀
念此真言已。復念出印真言曰。
唵(引)達里摩(二合)馱(引)睹嚩日啰(二合)娑嚩(二合引)賀
念此真言出印已。又想野字變成大蓮花座。復想彼座有種種上妙珍寶。及以金銀而嚴飾之。又想殊妙傘蓋而覆其上作是想已復念莊嚴。真言曰。
唵(引)彌尾也(二合)啰娑嚩日啰(二合)娑嚩(二合引)賀
如是莊嚴已。然後安置所作佛像。復念安像真言曰。
唵(引)酥缽啰(二合)底瑟恥(二合)多嚩日嚕(二合引)訥婆(二合)嚩(引)野娑嚩(二合引)賀
如是安置已。然後逐日燒香獻花而為供養。當用俱嚕吒花迦俱羅花俱母那花。若無此花者但隨力隨時。所得諸花亦可供養。所獻香當求恭俱摩香白檀香龍腦香等。若無如上香者。即用隨所得者好香而為供養。
獻香真言曰。
唵(引)摩賀(引)彌(引)伽娑頗(二合)啰拏尸羅度閉(引)娑嚩(二合)賀
獻花真言曰。
唵(引)薩里嚩(二合)啰嚩日嚕(二合引)娑嚩(二合引)賀
獻花鬘真言曰
【現代漢語翻譯】 現代漢語譯本： 再次觀想『唵』(Om)字變化成毗盧遮那佛（Vairocana Buddha，光明遍照佛），于中心端坐，結入三摩地印（Samadhi Mudra，禪定印）。此觀想成就后，唸誦成就真言，如下： 『唵(引)達里摩(二合)馱(引)睹誐里鼻(二合引)娑嚩(二合引)賀』 唸誦此真言后，再次唸誦出印真言，如下： 『唵(引)達里摩(二合)馱(引)睹嚩日啰(二合)娑嚩(二合引)賀』 唸誦此真言出印后，又觀想『野』(Ya)字變化成大蓮花座。再次觀想此座有種種上妙珍寶，以及金銀來莊嚴修飾它。又觀想殊勝美妙的傘蓋覆蓋其上。作此觀想后，再次唸誦莊嚴真言，如下： 『唵(引)彌尾也(二合)啰娑嚩日啰(二合)娑嚩(二合引)賀』 如此莊嚴后，然後安置所造的佛像。再次唸誦安像真言，如下： 『唵(引)酥缽啰(二合)底瑟恥(二合)多嚩日嚕(二合引)訥婆(二合)嚩(引)野娑嚩(二合引)賀』 如此安置后，然後每日燒香獻花，以此作為供養。應當使用俱嚕吒花（Kuruta flower）、迦俱羅花（Kakula flower）、俱母那花（Kumudana flower）。如果沒有這些花，那麼就隨能力和時節，得到什麼花就用什麼花來供養。所獻的香應當尋求恭俱摩香（Kunkuma incense）、白檀香（white sandalwood incense）、龍腦香（Borneo camphor incense）等。如果沒有以上這些香，就用隨手可得的好香來作為供養。 獻香真言如下： 『唵(引)摩賀(引)彌(引)伽娑頗(二合)啰拏尸羅度閉(引)娑嚩(二合)賀』 獻花真言如下： 『唵(引)薩里嚩(二合)啰嚩日嚕(二合引)娑嚩(二合引)賀』 獻花鬘真言如下：
【English Translation】 English version: Again, contemplate the syllable 『Om』 transforming into Vairocana Buddha (the Buddha of Illuminating Light), seated in the center in the Samadhi Mudra (meditative posture). Upon the accomplishment of this visualization, recite the mantra for accomplishment, as follows: 『Om Darimo Dhatu Garibhi Svaha』 After reciting this mantra, recite again the mantra for releasing the seal, as follows: 『Om Darimo Dhatu Vajra Svaha』 After reciting this mantra and releasing the seal, visualize the syllable 『Ya』 transforming into a great lotus seat. Again, visualize this seat adorned with various supreme and wonderful jewels, as well as gold and silver. Also, visualize a particularly exquisite and wonderful canopy covering it. After making this visualization, recite again the mantra for adornment, as follows: 『Om Miviya Rasa Vajra Svaha』 After adorning in this way, then place the crafted Buddha image. Recite again the mantra for placing the image, as follows: 『Om Supratisthita Vajrodbhavaya Svaha』 After placing it in this way, then offer incense and flowers daily as offerings. One should use Kuruta flowers, Kakula flowers, and Kumudana flowers. If these flowers are not available, then according to one's ability and the season, whatever flowers are obtained can be used for offerings. The incense offered should seek Kunkuma incense, white sandalwood incense, Borneo camphor incense, etc. If the above incenses are not available, then use whatever good incense is readily available as offerings. The mantra for offering incense is as follows: 『Om Maha Miga Sparamasila Dhupe Svaha』 The mantra for offering flowers is as follows: 『Om Sarva Rava Vajru Svaha』 The mantra for offering flower garlands is as follows:
。
唵(引)禰尾也(二合)俱酥摩么(引)羅(引)嚩日嚕(二合引)娑嚩(二合引)賀
獻燈真言曰。
唵(引)達里么(二合引)路(引)迦缽啰(二合)禰波(引)野娑嚩(二合引)賀
以如是勝妙寶蓋寶座一切珍寶。乃至上妙香花花鬘種種供養已。復念迴向真言曰。
唵(引)薩里嚩(二合)薩怛嚩(二合)紇里(二合)那野誐里鼻(二合引)娑嚩(二合引)賀
佛告金剛手菩薩言。若諸有情以真實心。欲造佛塔供養者。所獲果報我今略說。金剛手若諸有情。以真實心造佛塔如阿摩勒果。或高四指或高一肘。或高佛尺量一尺。如上大小當得大福。金剛手譬如滿閻浮提一切有情所有珍寶及種種樂具。若有善男子善女人。以如是等珍寶及種種樂具。行檀波羅蜜。悉皆佈施三寶及一切有情。如是施已所獲福報其數無量。金剛手彼所造塔或如阿摩勒果。其福勝彼。何況如四指及一肘或佛一尺量。金剛手若能如是造于佛塔。如造一切如來法界之藏。金剛手若如是塔者。不得以足蹈泥。若是蹈泥者返招重罪不獲善報。何以故以彼心不敬重故。
金剛手譬如有人身患重病。不求真言威德之力。亦復不求善友妙藥醫治之力。當自用意往尸多林中作火壇法。欲除病苦而作禳災。以
【現代漢語翻譯】 現代漢語譯本： 唵(引) 禰尾也(二合) 俱酥摩么(引) 羅(引) 嚩日嚕(二合引) 娑嚩(二合引) 賀
獻燈真言曰：
唵(引) 達里么(二合引) 路(引) 迦缽啰(二合) 禰波(引) 野 娑嚩(二合引) 賀
以如是勝妙寶蓋、寶座、一切珍寶，乃至上妙香花、花鬘種種供養已，復念迴向真言曰：
唵(引) 薩里嚩(二合) 薩怛嚩(二合) 紇里(二合) 那野誐里鼻(二合引) 娑嚩(二合引) 賀
佛告訴金剛手菩薩說：『如果眾生以真實的心，想要建造佛塔供養，所獲得的果報我現在簡略地說。金剛手，如果眾生以真實的心建造佛塔，如阿摩勒果（一種果實），或高四指，或高一肘，或高佛尺量一尺，如以上大小，當得到大福。金剛手，譬如充滿閻浮提（世界）的一切眾生所有的珍寶及種種樂具，如果有善男子、善女人，以這些珍寶及種種樂具，行檀波羅蜜（佈施），全部佈施給三寶（佛、法、僧）及一切眾生，這樣佈施后所獲得的福報其數無量。金剛手，那所建造的塔，如果像阿摩勒果，其福勝過前者。何況如四指及一肘或佛一尺量。金剛手，如果能這樣建造佛塔，如建造一切如來法界之藏。金剛手，如果這樣的塔，不可以腳踩泥。如果是踩泥的，反而招致重罪，不能獲得善報。為什麼呢？因為他的心不敬重。』
金剛手，譬如有人身患重病，不求真言威德之力，也不求善友妙藥醫治之力，卻自己隨意前往尸多林（墓地）中作火壇法，想要消除病苦而作禳災，以...
【English Translation】 English version: Om Niviya Kusuma Mala Vajru Svaha
The mantra for offering lamps says:
Om Darima Loka Pradipa Ya Svaha
Having made offerings with such excellent jeweled canopies, jeweled thrones, all kinds of treasures, and even supreme fragrant flowers and flower garlands, recite the dedication mantra again:
Om Sarva Sattva Hridayagari Bhi Svaha
The Buddha told Vajrapani (Diamond Hand) Bodhisattva: 'If sentient beings with a true heart wish to build stupas for offering, I will briefly describe the resulting merits. Vajrapani, if sentient beings with a true heart build stupas the size of an Amalaka fruit, or four fingers high, or one cubit high, or one Buddha-foot high, according to the sizes mentioned above, they will obtain great blessings. Vajrapani, for example, if all sentient beings filling Jambudvipa (the world) possess all kinds of treasures and various instruments of pleasure, and if a virtuous man or virtuous woman uses these treasures and various instruments of pleasure to practice Dana Paramita (giving), giving them all to the Three Jewels (Buddha, Dharma, Sangha) and all sentient beings, the merit obtained from such giving is immeasurable. Vajrapani, the stupa built, even if it is the size of an Amalaka fruit, its merit surpasses that. How much more so if it is four fingers high, one cubit high, or one Buddha-foot high. Vajrapani, if one can build a stupa in this way, it is like building the treasury of the Dharmadhatu (realm of reality) of all Tathagatas (Buddhas). Vajrapani, such a stupa should not be stepped on with muddy feet. If one steps on it with muddy feet, one will instead incur heavy sins and not obtain good rewards. Why? Because their heart is not respectful.'
Vajrapani, for example, if someone is seriously ill and does not seek the power of the true mantra, nor does he seek the healing power of virtuous friends and wonderful medicine, but instead goes to the Sitavana (cemetery) on his own accord to perform a fire altar ritual, wanting to eliminate suffering and perform exorcism, using...
無智故心住無明。而於火中卻得尸起不吉之相。彼人修塔心不專志失於恭敬。卻獲罪報亦復如是。造塔泥者當用手和用諸香水。如前印佛儀則。真言加持其泥造塔成已。當結金剛族忿怒明王印。及金剛族百字明加持。而作擁護安住。然後復以左手作金剛拳。右手持佛入塔中。想如金剛薩埵菩薩持佛入塔。亦得金剛薩埵擁護安住已。復結夜摩天印而作護門。
夜摩天印。
以二手作金剛拳。以二中指頭相拄成印。作是印護門已。次作發遣。前來初起首造于塔像。或有觀想現前或復自來隨喜。乃至所請召來一切諸佛賢聖。及彼天龍鬼神。既有請來須卻發遣奉請各還本位。結髮遣印及念真言。
發遣印。
以二手作金剛拳相對少開。二頭指豎如針。以二大指相顛倒成印。
發遣真言。
唵(引)娑嚩(二合)婆(引)嚩秣馱嚩日啰(二合)阿賀左阿賀左尾娑里惹(二合)曳唵(引)唵(引)盎盎誐蹉誐蹉達里摩(二合)馱(引)睹誐里鼻(二合引)娑嚩(二合引)賀
以此真言及印。請諸賢聖及一切天龍鬼神各還本位。作是發遣已。又想前來種種所作皆為利益。恐於一切蜎飛蠕動微細有情有所傷害。或於儀軌有所闕失。何以故居凡夫位不能觀察諸微細故。若有如是之過。若不懺
【現代漢語翻譯】 現代漢語譯本： 因無智慧，心便停留在無明（avidyā，對事物真相的無知）之中。如同在火中卻出現屍體站立起來的不吉祥之相。那人修塔，心不專注且缺乏恭敬，卻因此獲得罪報，也是同樣的道理。建造佛塔的泥土，應當用手調和，並加入各種香水。如前述印佛的儀軌，用真言（mantra，具有神秘力量的咒語）加持這些泥土，建造佛塔完成之後，應當結金剛族忿怒明王印（Vajra family wrathful vidyaraja mudra），以及金剛族百字明（Vajra family hundred syllable mantra）加持，以此作為擁護和安住。然後再次用左手結金剛拳（vajra fist），右手持佛像放入塔中，觀想如同金剛薩埵菩薩（Vajrasattva Bodhisattva）持佛像入塔。也得到金剛薩埵（Vajrasattva）的擁護安住之後，再結夜摩天印（Yama deva mudra）作為護門。
夜摩天印（Yama deva mudra）： 用兩手結金剛拳（vajra fist），用兩個中指的指尖相抵而成印。用此印守護門戶之後，接著進行發遣。先前最初開始建造佛塔佛像時，或者有觀想顯現於前，或者有自己前來隨喜，乃至所請召來的一切諸佛賢聖，以及那些天龍鬼神（deva-nāga-yakṣa）。既然已經請來，就必須遣送，奉請他們各自返回本位。結髮遣印，並唸誦真言（mantra）。
發遣印： 用兩手結金剛拳（vajra fist），相對稍稍打開，兩個食指豎起如針，用兩個大拇指相互顛倒成印。
發遣真言（mantra）： 唵(引) 娑嚩(二合) 婆(引) 嚩秣馱 嚩日啰(二合) 阿賀左 阿賀左 尾娑里惹(二合) 曳 唵(引) 唵(引) 盎 盎 誐蹉 誐蹉 達里摩(二合) 馱(引) 睹 誐里鼻(二合引) 娑嚩(二合引) 賀
用這個真言（mantra）和手印，請諸位賢聖以及一切天龍鬼神（deva-nāga-yakṣa）各自返回本位。完成這個發遣之後，又想先前種種所作都是爲了利益眾生，但恐怕對於一切蜎飛蠕動微細有情有所傷害，或者對於儀軌有所缺失。為什麼呢？因為處於凡夫的地位，不能觀察到各種微細之處。如果有這樣的過失，如果不懺悔……
【English Translation】 English version: Due to lack of wisdom, the mind dwells in ignorance (avidyā). It is like the inauspicious sign of a corpse rising in a fire. That person who builds a stupa (Buddhist monument) without focus and reverence receives karmic retribution in the same way. The mud for building the stupa should be mixed by hand with various fragrant waters. As in the previous ritual for sealing the Buddha image, the mud should be blessed with mantras. After the stupa is built, the Vajra family wrathful vidyaraja mudra and the Vajra family hundred-syllable mantra should be used to protect and secure it. Then, with the left hand forming the vajra fist, the right hand should place the Buddha image into the stupa, visualizing Vajrasattva Bodhisattva placing the Buddha image into the stupa. After receiving the protection and securement of Vajrasattva, the Yama deva mudra should be formed to guard the gate.
Yama deva mudra: Form the vajra fist with both hands, and touch the tips of the two middle fingers together to form the mudra. After using this mudra to guard the gate, proceed with the dismissal. When initially starting to build the stupa or image, there may be visualizations appearing, or spontaneous rejoicing, or even all the Buddhas, sages, and deva-nāga-yakṣas that were invited. Since they have been invited, they must be dismissed, respectfully requesting them to return to their original positions. Form the dismissal mudra and recite the mantra.
Dismissal mudra: Form the vajra fist with both hands, slightly separated, with the two index fingers raised like needles, and the two thumbs crossed over each other to form the mudra.
Dismissal mantra: Om svabhava-vishuddha vajra ahahaja ahahaja visariye om om am am gaccha gaccha dharma-dhatu garbhe svaha
Using this mantra and mudra, request all the sages and all the deva-nāga-yakṣas to return to their original positions. After completing this dismissal, contemplate that all the previous actions were for the benefit of sentient beings, but there may have been harm to all the tiny creatures that crawl and fly, or deficiencies in the ritual. Why? Because in the position of an ordinary person, one cannot observe all the subtle details. If there are such faults, if one does not repent...
悔慮卻招罪。當用虔至專注之心念懺悔真言曰。
唵(引)阿迦(引)舍馱(引)睹誐里鼻(二合引)娑嚩(二合引)賀
如是作懺悔已。復起大慈悲心迴向一切有情。皆得無上福果。此後任意。以諸香花上妙供具。及隨力隨時而作供養。
複次金剛手菩薩。我今復說造佛菩薩及眾賢聖等量功德。金剛手若復有人。造一尺量三摩地化身菩薩一千身功德果報。不如造一化身如來像。乃至佛塔功德亦復如是。若復有人能造化身如來像化身菩薩像。乃至諸化身賢聖之像。所得功德無量無邊。得大富貴所求成就。
複次金剛手若復有人發精進心。行於佈施專注不二。于初中后不生退屈。造百千佛以至圓滿。此人所獲果報。當生上族感身端正。復得無病長壽。后獲宿命之智。
複次金剛手菩薩白佛言。世尊若諸有情慾畫佛像及書經法。乃至作大供養其法雲何。
爾時世尊告金剛手言。若有善男子善女人。若自為求增益善果。畫于佛像及書經法者。當選書畫之人。諸根具足相貌圓滿。于諸有情心無殺害亦不謗毀者。如是之人畫于佛像及書經法者。彼善男子善女人。所獲功德殊勝無比。
爾時金剛手菩薩復白佛言。世尊若善男子善女人。得知如是正法種種儀則有其人云何。
佛言
【現代漢語翻譯】 現代漢語譯本：
懊悔和憂慮反而會招致罪過。應當用虔誠專注的心念誦懺悔真言，真言如下：
唵(ōng) 阿迦(ā jiā) 舍馱(shě tuó) 睹誐里鼻(dǔ é lǐ bí)(二合) 娑嚩(suō pó)(二合) 賀(hè)
如此懺悔之後，再發起大慈悲心，迴向給一切有情眾生，愿他們都能獲得無上的福德果報。此後，可以隨意用各種香、花等上妙供品，以及隨自己的能力和時間來作供養。
再者，金剛手菩薩（Vajrapani Bodhisattva），我現在再來說明塑造佛、菩薩以及各位賢聖等像的功德。金剛手（Vajrapani），如果有人塑造一尺高的三摩地化身菩薩（Samadhi Nirmana-kaya Bodhisattva）一千尊，其功德果報，不如塑造一尊化身如來像（Nirmana-kaya Tathagata）。乃至建造佛塔的功德也是如此。如果有人能夠塑造化身如來像（Nirmana-kaya Tathagata），化身菩薩像（Nirmana-kaya Bodhisattva），乃至各種化身賢聖的像，所得到的功德無量無邊，能夠得到大富大貴，所求都能成就。
再者，金剛手（Vajrapani），如果有人發起精進心，行於佈施，專注而不動搖，從開始到中間到最後都不生退卻之心，建造百千尊佛像直至圓滿完成，這個人所獲得的果報，將出生於高貴的家族，容貌端正，並且能夠得到無病長壽的福報，之後還能獲得宿命通的智慧。
再者，金剛手菩薩（Vajrapani Bodhisattva）對佛說：『世尊，如果各位有情眾生想要繪畫佛像以及書寫經法，乃至作盛大的供養，應該如何做呢？』
這時，世尊告訴金剛手（Vajrapani）說：『如果有善男子、善女人，如果是爲了自己求得增益善果，而繪畫佛像以及書寫經法，應當選擇書畫之人，要諸根具足，相貌圓滿，對於各位有情眾生，心中沒有殺害之意，也不誹謗詆譭他人。像這樣的人繪畫佛像以及書寫經法，那麼這位善男子、善女人，所獲得的功德殊勝無比。』
這時，金剛手菩薩（Vajrapani Bodhisattva）又對佛說：『世尊，如果善男子、善女人，得知像這樣正確的法和各種儀軌，那麼這個人會怎麼樣呢？』
佛說：
【English Translation】 English version:
Regret and worry only invite sin. One should recite the repentance mantra with a devout and focused mind, as follows:
Om(引) Akasha(引) Dhatu Garbhe(二合引) Svaha(二合引)
After performing repentance in this way, generate great compassion and dedicate the merit to all sentient beings, wishing them to attain the supreme fruit of blessings. Thereafter, one may freely make offerings with various fragrant flowers and other excellent offerings, according to one's ability and time.
Furthermore, Vajrapani Bodhisattva, I will now describe the merits of creating images of Buddhas, Bodhisattvas, and various virtuous sages. Vajrapani, if someone creates one thousand one-foot-tall Samadhi Nirmana-kaya Bodhisattva images, the merit and reward is not as great as creating one Nirmana-kaya Tathagata image. The merit of building stupas is also the same. If someone can create Nirmana-kaya Tathagata images, Nirmana-kaya Bodhisattva images, and even images of various Nirmana-kaya sages, the merit obtained is immeasurable and boundless, leading to great wealth and the fulfillment of all wishes.
Furthermore, Vajrapani, if someone generates a spirit of diligence, practices giving with unwavering focus, and does not retreat from beginning to end, creating hundreds of thousands of Buddha images until completion, the reward they obtain will be birth into a noble family, with a handsome and upright appearance. They will also attain the blessings of being free from illness and having a long life, and later they will gain the wisdom of remembering past lives.
Furthermore, Vajrapani Bodhisattva said to the Buddha, 'World Honored One, if sentient beings wish to paint Buddha images, write scriptures, or make great offerings, what should they do?'
At that time, the World Honored One told Vajrapani, 'If good men or good women, for the sake of increasing their own good results, paint Buddha images or write scriptures, they should choose a person to paint or write who has complete faculties, a perfect appearance, and no intention of harming sentient beings, nor slandering or defaming others. If such a person paints Buddha images or writes scriptures, then the merit obtained by that good man or good woman will be exceptionally supreme.'
At that time, Vajrapani Bodhisattva again said to the Buddha, 'World Honored One, if good men or good women learn of such correct Dharma and various rituals, what will happen to that person?'
The Buddha said:
金剛手若有善男子善女人。得知如是正法種種儀則者。是人真是功德之主。彼人如是依法作已。復行佈施及依法作護摩者。所作所求一切成就。
爾時金剛手菩薩。聞佛世尊如是說已。從坐而起合掌向佛。作是贊言善哉善哉。快說如是微妙法要我今得聞。愿為未來一切有情流傳演說。如是贊已歡喜旋繞作禮而退。
一切如來大秘密王未曾有最上微妙大曼拏羅經卷第五
【現代漢語翻譯】 現代漢語譯本：金剛手（Vajrapani，佛教護法神）啊，如果有善男子、善女人，得知像這樣正法的種種儀軌法則，這個人真是有功德的主人。這個人像這樣依法做了之後，再行佈施以及依法進行護摩（Homa，一種祭祀儀式），那麼他所做所求的一切都會成就。
這時，金剛手菩薩聽聞佛世尊這樣說后，從座位上站起來，合掌面向佛，這樣讚歎道：『太好了！太好了！佛陀您說得真好！能夠宣說這樣微妙的法要，我今天能夠聽聞。我願意爲了未來的一切有情眾生流傳演說。』這樣讚歎后，歡喜地繞佛，作禮後退下。
《一切如來大秘密王未曾有最上微妙大曼拏羅經》卷第五
【English Translation】 English version: Vajrapani, if there are good men and good women who understand the various rituals and rules of such a true Dharma, then that person is truly a master of merit. If that person, having acted according to the Dharma in this way, then performs generosity and conducts Homa (a sacrificial ritual) according to the Dharma, then everything they do and seek will be accomplished.
At that time, Vajrapani Bodhisattva, having heard the Buddha speak in this way, arose from his seat, joined his palms, and faced the Buddha, offering this praise: 'Excellent! Excellent! It is wonderful that you have spoken such a subtle and profound Dharma essence, which I am able to hear today. I am willing to propagate and expound it for all sentient beings in the future.' Having praised in this way, he joyfully circumambulated the Buddha, paid homage, and withdrew.
The Great Secret King of All Tathagatas, Unprecedented, Supreme, Subtle, Great Mandala Sutra, Volume Five.