T18n0890_佛說瑜伽大教王經
大正藏第 18 冊 No. 0890 佛說瑜伽大教王經
No. 890
佛說瑜伽大教王經卷第一
西天譯經三藏朝散大夫試光祿卿明教大師臣法賢奉 詔譯
序品第一
如是我聞。一時世尊大遍照金剛如來。在凈光天大樓閣中。彼之樓閣眾寶裝嚴清凈嚴飾。金剛寶柱金剛鈴鐸。微風吹動出微妙音。復有種種殊妙供養。以金剛輪寶等而為裝嚴。此是遍照如來種種變化所成。乃至如來大智所生諸佛。所謂阿閦佛。大寶生佛。無量壽佛。不空成就佛等。
複次於四面門。出生諸菩薩眾。及諸賢聖忿怒明王。及唧吒唧致。訥多訥帝。緊羯啰緊羯哩等無數眷屬。彼佛安住三摩地。常不捨大智大慈大悲。發大精進救度眾生。于彼會中復有無數天龍夜叉乾闥婆阿修羅迦樓羅緊那羅摩睺羅伽人非人等無數眷屬。圍繞世尊大遍照金剛如來。
爾時世尊于會眾中。顧視金剛手大菩薩已。放大光明普照眾會。其光復還入于佛身。
爾時金剛手菩薩摩訶薩。從座而起偏袒右肩。踴躍歡喜瞻仰尊顏。擲金剛杵右膝著地。合掌恭敬作禮世尊而白佛言。何因何緣放大光明。諸佛如來若無因緣非放光明。今見此光我等眾會悉皆驚怪。唯愿世尊作師子吼。為我等故而與宣說。
爾
【現代漢語翻譯】 現代漢語譯本 《佛說瑜伽大教王經》卷第一
西天譯經三藏朝散大夫試光祿卿明教大師臣法賢奉 詔譯
序品第一
如是我聞。一時，世尊大遍照金剛如來（Vairocana Vajra Tathagata，意為偉大的普照金剛如來）在凈光天的大樓閣中。那樓閣用各種珍寶裝飾，清凈莊嚴。金剛寶柱和金剛鈴鐸，在微風吹動下發出美妙的聲音。還有種種殊勝美妙的供養，用金剛輪寶等作為裝飾。這是遍照如來種種變化所成就的，乃至如來大智所生的諸佛，即阿閦佛（Akshobhya，意為不動佛），大寶生佛（Ratnasambhava，意為寶生佛），無量壽佛（Amitabha，意為阿彌陀佛），不空成就佛（Amoghasiddhi，意為不空成就佛）等。
此外，在四面門，出生了諸菩薩眾，以及諸賢聖忿怒明王（Wrathful Deities，忿怒尊），以及唧吒唧致（Chitrajita），訥多訥帝（Natadati），緊羯啰緊羯哩（Kinkara Kinkari）等無數眷屬。彼佛安住在三摩地（Samadhi，意為禪定）中，常不捨大智、大慈、大悲，發大精進救度眾生。在那法會中，還有無數天龍（Devas and Nagas）、夜叉（Yakshas）、乾闥婆（Gandharvas）、阿修羅（Asuras）、迦樓羅（Garudas）、緊那羅（Kinnaras）、摩睺羅伽（Mahoragas）、人、非人等無數眷屬，圍繞著世尊大遍照金剛如來。
這時，世尊在法會大眾中，看著金剛手大菩薩（Vajrapani Bodhisattva）后，放出大光明普照法會。那光明又返回進入佛身。
這時，金剛手菩薩摩訶薩（Vajrapani Bodhisattva Mahasattva），從座位上站起，偏袒右肩，踴躍歡喜地瞻仰世尊的容顏，擲金剛杵，右膝著地，合掌恭敬地向世尊頂禮，並稟告佛說：『是什麼原因、什麼緣故，放出大光明？諸佛如來若沒有因緣，不會輕易放光。現在見到此光，我們大眾都感到驚奇怪異。唯愿世尊作獅子吼，爲了我們而宣說。』
【English Translation】 English version The Yoga Great Teaching King Sutra Spoken by the Buddha, Volume 1
Translated by the Tripitaka Master Fa Xian, Minister of Guanglu Temple, Great Master Mingjiao, under Imperial Decree, from the Western Heaven
Chapter 1: Introduction
Thus have I heard. At one time, the World Honored One, the Great Vairocana Vajra Tathagata (Vairocana Vajra Tathagata, meaning the Great Illuminating Vajra Thus Come One), was in a great pavilion in the Pure Light Heaven. That pavilion was adorned with various treasures, pure and beautifully decorated. Vajra pillars and Vajra bells emitted subtle sounds when moved by the gentle breeze. There were also various exquisite offerings, adorned with Vajra wheels and jewels. This was formed by the various transformations of Vairocana Tathagata, and even the Buddhas born from the Tathagata's great wisdom, namely Akshobhya (Akshobhya, meaning Immovable Buddha), Ratnasambhava (Ratnasambhava, meaning Jewel-Born Buddha), Amitabha (Amitabha, meaning Immeasurable Life Buddha), Amoghasiddhi (Amoghasiddhi, meaning Infallible Success Buddha), and others.
Furthermore, from the four gates emerged various Bodhisattvas, as well as the wise and holy Wrathful Deities (Wrathful Deities), and countless retinues such as Chitrajita (Chitrajita), Natadati (Natadati), Kinkara Kinkari (Kinkara Kinkari), and others. That Buddha abided in Samadhi (Samadhi, meaning meditative absorption), constantly upholding great wisdom, great compassion, and great mercy, generating great diligence to save sentient beings. In that assembly, there were also countless retinues of Devas and Nagas (Devas and Nagas), Yakshas (Yakshas), Gandharvas (Gandharvas), Asuras (Asuras), Garudas (Garudas), Kinnaras (Kinnaras), Mahoragas (Mahoragas), humans, non-humans, and others, surrounding the World Honored One, the Great Vairocana Vajra Tathagata.
At that time, the World Honored One, in the midst of the assembly, looked upon the Great Bodhisattva Vajrapani (Vajrapani Bodhisattva) and emitted great light, illuminating the entire assembly. The light then returned and entered the Buddha's body.
Then, the Bodhisattva Mahasattva Vajrapani (Vajrapani Bodhisattva Mahasattva), arose from his seat, bared his right shoulder, joyfully gazed upon the honored countenance of the World Honored One, cast his Vajra pestle, knelt on his right knee, joined his palms respectfully, prostrated to the World Honored One, and said to the Buddha: 'What is the cause, what is the condition, for emitting such great light? If the Buddhas and Tathagatas have no cause or condition, they do not emit light lightly. Now, seeing this light, we, the assembly, are all astonished and bewildered. May the World Honored One roar like a lion and proclaim it for our sake.'
時世尊受金剛手菩薩請已。入大三摩地。其名大智變化瑜伽大教王。於一切教中最上最尊。所作之法不難成就。此金剛智大樂方便一切真實藏。善作最勝智慧方便。大樂金剛大變化金剛三摩地。
爾時世尊從三摩地出已。說瑜伽大教王經三昧曼拏羅及種種法。所謂㡧像法觀想法。持誦法作忿怒儀顧視法。三摩地法鉤召法禁伏法打諸惡魔法。期克法病患法。熱惱法成事法。究竟法灌頂法。阿阇梨儀相法攝受弟子法。如是種種秘密教法我今解說。汝等一切志心諦聽。
爾時彼一切如來及諸菩薩。乃至眾會受教而聽。爾時世尊而說偈曰。
先須親近阿阇梨 所作諸法皆能成 若不親近阿阇梨 所作諸法不可就 我今說彼阇梨德 汝諸菩薩及眾會 應當志心而聽受 尊重律儀大智慧 忍辱淳直無懈怠 善解密句及相應 粉壇儀式法則等 能了真實十種義 施諸眾生常無畏 恒樂大乘秘密法 悉能了知諸外教 持戒修行具律儀 通達甚深大乘法 能攝秘密真實義 若能具足前儀法 是故名為阿阇梨 若無慈悲行利益 亦無正信心懈怠 破戒散亂不律儀 見聞教法而誹謗 如是愚惡無善根 不堪行法為師教 若具如前儀相法 當爲弟子親教師 此可粉
【現代漢語翻譯】 現代漢語譯本 當時，世尊應金剛手菩薩（Vajrapani Bodhisattva）的請求，進入大三摩地（Mahasamadhi），其名為大智變化瑜伽大教王（Mahajnana-vikridita-yoga-mahatantra-raja）。此法在一切教法中最為殊勝尊貴，所修之法不難成就。此乃金剛智大樂方便一切真實藏（Vajra-jnana-mahasukha-upaya-sarva-tathata-garbha），善於運用最勝智慧方便，是大樂金剛大變化金剛三摩地（Mahasukha-vajra-mahavikridita-vajra-samadhi）。 爾時，世尊從三摩地出定后，宣說了瑜伽大教王經（Yoga-mahatantra-raja-sutra）的三昧曼荼羅（Samadhi-mandala）及種種法門，包括：畫像法、觀想法、持誦法、作忿怒儀顧視法、三摩地法、鉤召法、禁伏法、打諸惡魔法、期克法、病患法、熱惱法、成事法、究竟法、灌頂法、阿阇梨（Acharya，導師）儀相法、攝受弟子法。如是種種秘密教法，我現在為你們解說，你們一切都要專心諦聽。 當時，一切如來（Tathagata）及諸菩薩（Bodhisattva），乃至所有與會大眾，都接受教誨並認真聽聞。爾時，世尊以偈頌說道： 首先必須親近阿阇梨（Acharya，導師），所修習的各種法門才能成就； 若不親近阿阇梨（Acharya，導師），所修習的各種法門都難以成就。 我現在宣說阿阇梨（Acharya，導師）的德行，你們諸位菩薩（Bodhisattva）及與會大眾， 應當專心致志地聽受，尊重戒律威儀，具有大智慧， 能夠忍辱，心地淳樸正直，沒有懈怠，善於理解密語和相應之法， 精通粉飾壇場的儀式法則等等，能夠明瞭真實的十種意義， 給予一切眾生永恒的無畏，恒常喜樂於大乘秘密法， 完全能夠了解各種外道教法，持守戒律，修行具足威儀， 通達甚深的大乘佛法，能夠攝取秘密真實的意義。 如果能夠具足前面的儀軌法度，這樣才能被稱為阿阇梨（Acharya，導師）。 如果沒有慈悲心，沒有利益眾生的行為，也沒有正信，並且懈怠懶惰， 違犯戒律，心神散亂，不守威儀，聽到或見到教法就加以誹謗， 像這樣愚癡邪惡，沒有善根的人，不堪爲人師表，傳授教法。 如果具足前面所說的儀軌法度，才可以作為弟子的親教師。 此可粉
【English Translation】 English version At that time, the World Honored One, upon the request of Vajrapani Bodhisattva (Vajrapani Bodhisattva), entered the Great Samadhi (Mahasamadhi), known as the Great Wisdom Transformation Yoga Great Teaching King (Mahajnana-vikridita-yoga-mahatantra-raja). This is the most supreme and venerable among all teachings, and the practices performed are not difficult to accomplish. This is the Vajra Wisdom Great Bliss Skillful Means All Reality Treasury (Vajra-jnana-mahasukha-upaya-sarva-tathata-garbha), adept at employing the most excellent wisdom and skillful means, the Great Bliss Vajra Great Transformation Vajra Samadhi (Mahasukha-vajra-mahavikridita-vajra-samadhi). Then, the World Honored One, having emerged from the Samadhi, expounded the Samadhi Mandala (Samadhi-mandala) of the Yoga Great Teaching King Sutra (Yoga-mahatantra-raja-sutra) and various practices, including: the method of painting images, the method of contemplation, the method of recitation, the method of assuming wrathful postures and gazing, the method of Samadhi, the method of summoning, the method of subjugation, the method of striking evil demons, the method of making vows, the method for illnesses, the method for afflictions, the method for accomplishing tasks, the method for ultimate attainment, the method of empowerment, the qualities and characteristics of an Acharya (Acharya, teacher), and the method of receiving disciples. Such are the various secret teachings that I now explain to you; all of you must listen attentively with focused minds. At that time, all the Tathagatas (Tathagata) and Bodhisattvas (Bodhisattva), and even the entire assembly, received the teachings and listened attentively. Then, the World Honored One spoke in verse: First, one must draw near to an Acharya (Acharya, teacher), then all the practices performed can be accomplished; If one does not draw near to an Acharya (Acharya, teacher), then all the practices performed cannot be achieved. I now speak of the virtues of an Acharya (Acharya, teacher), you Bodhisattvas (Bodhisattva) and assembly, Should listen attentively with focused minds, respect the precepts and conduct, possess great wisdom, Be able to endure insult, be pure and upright, without laziness, be skilled in understanding secret mantras and corresponding practices, Be proficient in the rituals and rules of decorating the mandala, and be able to understand the ten true meanings, Give all beings constant fearlessness, always delight in the secret teachings of the Mahayana, Be fully capable of understanding various external teachings, uphold the precepts, and cultivate with complete conduct, Be versed in the profound Mahayana Dharma, and be able to gather the secret and true meanings. If one can possess the aforementioned ritual practices, then one is called an Acharya (Acharya, teacher). If there is no compassion, no actions to benefit beings, no right faith, and is lazy, Violates the precepts, is scattered in mind, does not observe conduct, and slanders the teachings upon hearing or seeing them, Such a foolish and evil person, without good roots, is unfit to be a teacher and transmit the teachings. If one possesses the aforementioned ritual practices, then one can be a personal teacher to disciples. This can be powdered
壇為阇梨 一切教法令指授 所說密句皆能成 弟子具德亦如是 常樂禪定微妙法 恭敬孝順阿阇梨 恒以供養諸賢聖 云何承事阿阇梨 如見諸佛等無異 常持金剛阿阇梨 當是寶生大如來 如是阇梨大智海 出如意珠施大財 常贊阇梨大功德 勿見過失及謗毀 如是尊重得法成 違法輕慢終不就 若人驀踏于師影 彼人壞塔罪無異 所作所求皆不成 諸佛賢聖皆不許 勿令譭謗阿阇梨 乃至夢中亦不得 若有愚癡謗阇梨 常被諸魔來驚怪 如是惡業愚癡人 智者宜應常遠離 所說地獄阿鼻等 墮彼地獄無出期 謗阿阇梨獲此果 是故志心求菩提 供養承事阿阇梨 恭敬尊重常孝順 能施難思最上果
佛說瑜伽大教王經曼拏羅品第二
爾時世尊大遍照金剛如來。顧視眾會已。入大瑜伽智變化最上秘密金剛三摩地。從定出已。佛告金剛手大菩薩。汝今諦聽。金剛手此瑜伽大教王經大曼拏羅王。一切曼拏羅中最上最尊。其名大智光明藏金剛能成曼拏羅。若復有人。於此曼拏羅中受灌頂者。彼人當受一切曼拏羅中灌頂法。
佛告金剛手菩薩。若復有人見此曼拏羅中五色粉彼人得恭敬供養一切如來。若復有人入此曼拏羅中。彼人如
【現代漢語翻譯】 現代漢語譯本 壇為阇梨（Acharya，導師）：一切教法都由導師指點傳授。 所說的秘密真言都能成就，弟子具備德行也應如此。 常常喜好禪定這種微妙的法門，恭敬孝順阿阇梨（Acharya，導師）。 經常用供品供養諸位賢聖，那麼應該如何侍奉阿阇梨（Acharya，導師）呢？ 要像看待諸佛一樣，沒有差別，常常侍奉金剛阿阇梨（Vajra Acharya，金剛導師）。 應當視其為寶生大如來（Ratnasambhava Tathagata），這樣的阿阇梨（Acharya，導師）是智慧的大海。 能涌出如意寶珠施予巨大的財富，要常常讚歎阿阇梨（Acharya，導師）的偉大功德。 不要看到過失以及誹謗詆譭，這樣尊重才能成就佛法。 違反佛法，輕視怠慢，最終不會成就，如果有人踩踏了導師的影子。 這個人所犯的罪過和破壞佛塔沒有區別，所作所求都不會成功。 諸佛賢聖都不會允許，不要讓人譭謗阿阇梨（Acharya，導師）。 乃至在夢中也不可以，如果有人愚癡誹謗阿阇梨（Acharya，導師）。 常常會被諸魔驚嚇，像這樣造惡業的愚癡之人。 有智慧的人應該常常遠離，所說的地獄阿鼻地獄等等。 墮入那些地獄，沒有出來的期限，誹謗阿阇梨（Acharya，導師）會獲得這樣的果報。 因此要真心求菩提（Bodhi，覺悟），供養侍奉阿阇梨（Acharya，導師）。 恭敬尊重，常常孝順，能夠施予難以思議的最上果報。
《佛說瑜伽大教王經》曼拏羅品第二
這時，世尊大遍照金剛如來（Vairocana Vajra Tathagata）。顧視大眾之後，進入大瑜伽智變化最上秘密金剛三摩地（Samadhi，禪定）。從禪定出來后，佛告訴金剛手大菩薩（Vajrapani Bodhisattva）：你現在仔細聽好。金剛手（Vajrapani），這部《瑜伽大教王經》的大曼拏羅王（Mandala Raja，壇城之王），在一切曼拏羅（Mandala，壇城）中是最上最尊貴的。它的名字是「大智光明藏金剛能成曼拏羅（Mandala，壇城）」。如果有人，在這曼拏羅（Mandala，壇城）中接受灌頂，那麼這個人將接受一切曼拏羅（Mandala，壇城）中的灌頂之法。
佛告訴金剛手菩薩（Vajrapani Bodhisattva）：如果有人見到這曼拏羅（Mandala，壇城）中的五色粉，這個人就能恭敬供養一切如來（Tathagata）。如果有人進入這曼拏羅（Mandala，壇城）中，這個人就像...
【English Translation】 English version 'The altar is the Acharya (teacher): all teachings are instructed and transmitted by the teacher. The secret mantras spoken can all be accomplished, and the disciples should also possess virtues. Always delight in the subtle Dharma of meditation, and be respectful and filial to the Acharya (teacher).' Constantly make offerings to all the virtuous and holy beings, then how should one serve the Acharya (teacher)?' Regard them as no different from seeing all the Buddhas, and constantly serve the Vajra Acharya (Vajra Teacher).' One should regard him as Ratnasambhava Tathagata. Such an Acharya (teacher) is a great ocean of wisdom. He can bring forth wish-fulfilling jewels to bestow great wealth. Constantly praise the great merits of the Acharya (teacher).' Do not see faults or slander and defame. Respect in this way to achieve the Dharma. Violating the Dharma and being disrespectful will ultimately not succeed. If someone steps on the shadow of the teacher, the sin committed by that person is no different from destroying a pagoda. What is done and sought will not succeed. All Buddhas and virtuous sages will not allow it. Do not let anyone slander the Acharya (teacher).' Even in dreams, it is not allowed. If someone foolishly slanders the Acharya (teacher),' they will often be frightened by demons. Such evil karma is for foolish people. The wise should always stay away. The hells mentioned, such as Avici Hell, etc.,' falling into those hells, there is no time to come out. Slandering the Acharya (teacher) will receive such retribution. Therefore, sincerely seek Bodhi (enlightenment), offer and serve the Acharya (teacher).' Be respectful, reverent, and always filial, able to bestow the most supreme fruit that is difficult to conceive.
《Yoga Great Teaching King Sutra》, Mandala Chapter Two
At that time, the World Honored One, Vairocana Vajra Tathagata. After looking at the assembly, he entered the Great Yoga Wisdom Transformation, the most supreme secret Vajra Samadhi (meditative state). After emerging from Samadhi (meditative state), the Buddha told Vajrapani Bodhisattva: 'Now listen carefully. Vajrapani, this Mandala Raja (King of Mandala) of the Yoga Great Teaching King Sutra is the most supreme and honored among all Mandalas (altars). Its name is 'Great Wisdom Light Treasury Vajra Accomplishing Mandala (altar)'. If someone receives initiation in this Mandala (altar), then that person will receive the initiation Dharma in all Mandalas (altars).'
The Buddha told Vajrapani Bodhisattva: 'If someone sees the five-colored powder in this Mandala (altar), that person will be able to respectfully make offerings to all Tathagatas. If someone enters this Mandala (altar), that person is like...'
入諸佛剎中。得一切如來授成佛記。時阿阇梨先用結界法。依法儀則擁護己身。及用一切莊嚴之具。嚴飾其身然後作忿怒。顧視本身忿怒明王。右手擲金剛杵。左手執金剛鈴振動。作金剛步旋繞而行曼拏羅地。口誦吽字然後告言。我今發遣一切諸魔乃至天人阿修羅等。言已復想本身如忿怒明王。即誦此真言曰。
呵波娑蘭睹跋晚多(一)曳(引)枳銜禰(引)嚩(引)酥啰(二)藥叉啰(引)叉娑(三)必隸(二合)多必舍(引)左(四)阿波三摩(二合引)啰部(引)多(五)拏(引)枳你(引)烏娑多(二合引)啰迦(六)摩賀羅哥(七)摩賀里迦(引)(八)摩賀(引)哩提(二合)迦(引)訥左啰(九)缽哩沙(二合)那(引)誐嚕拏緊那啰(十)緊布嚕沙滿怛啰悉馱(引)(十一)阿怛啰(二合)必哩(二合)體尾(引)缽啰(二合)禰(引)世(十二引)阿目迦(引)左(引)哩曳(二合)拏(十三)阿目迦室舍寫(十四)三冒地波哩布蘭拏(二合)阿哩湯(二合)(十五)薩哩嚩(二合)薩埵(十六)阿努怛啰倪也(二合)曩邏婆呬(引)都(十七)阿目迦曼拏羅啰(引)惹(引)曩(十八)摩(引)里詰多摩夜(二合)彌底(十九)怛禰(引)嚩訥嚩(二合)日啰(二合)達啰(引)倪也(二
【現代漢語翻譯】 現代漢語譯本： 進入諸佛的剎土中，得到一切如來的授記，預言將來成佛。這時，阿阇梨（梵語： आचार्य，意為導師）首先使用結界法，按照儀軌法則來保護自己，並用一切莊嚴的器具來裝飾自身，然後作出忿怒的形象。顧視自身，觀想自己為忿怒明王。右手擲金剛杵（梵語：वज्र，佛教法器，象徵堅固銳利之智慧），左手執金剛鈴並振動，作出金剛步，旋繞行走于曼拏羅（梵語：मण्डल，壇城）的場地。口中誦唸『吽』字，然後宣告說：『我今遣發一切諸魔，乃至天人、阿修羅（梵語：असुर，意為非天）等。』說完后，再次觀想自身如忿怒明王，即誦唸此真言曰： 『呵波娑蘭睹跋晚多(一) 曳(引)枳銜禰(引)嚩(引)酥啰(二) 藥叉啰(引)叉娑(三) 必隸(二合)多必舍(引)左(四) 阿波三摩(二合引)啰部(引)多(五) 拏(引)枳你(引)烏娑多(二合引)啰迦(六) 摩賀羅哥(七) 摩賀里迦(引)(八) 摩賀(引)哩提(二合)迦(引)訥左啰(九) 缽哩沙(二合)那(引)誐嚕拏緊那啰(十) 緊布嚕沙滿怛啰悉馱(引)(十一) 阿怛啰(二合)必哩(二合)體尾(引)缽啰(二合)禰(引)世(十二引) 阿目迦(引)左(引)哩曳(二合)拏(十三) 阿目迦室舍寫(十四) 三冒地波哩布蘭拏(二合)阿哩湯(二合)(十五) 薩哩嚩(二合)薩埵(十六) 阿努怛啰倪也(二合)曩邏婆呬(引)都(十七) 阿目迦曼拏羅啰(引)惹(引)曩(十八) 摩(引)里詰多摩夜(二合)彌底(十九) 怛禰(引)嚩訥嚩(二合)日啰(二合)達啰(引)倪也(二』
【English Translation】 English version: Entering the Buddha-fields, one receives the prediction of Buddhahood from all the Tathagatas (如來，Tathagata, meaning 'Thus Gone One'). At this time, the Acharya (阿阇梨，Acharya, meaning 'teacher') first uses the boundary-establishing method, according to the rules and regulations, to protect himself, and uses all kinds of adornments to decorate his body, and then makes an angry appearance. Looking at himself, he visualizes himself as the Wrathful Vidyaraja (忿怒明王，Wrathful Vidyaraja, meaning 'Wrathful Knowledge King'). His right hand throws the vajra (金剛杵，vajra, a Buddhist ritual implement symbolizing firm and sharp wisdom), and his left hand holds and shakes the vajra bell, making the vajra step, and walking around the mandala (曼拏羅，mandala, meaning 'sacred circle'). He recites the syllable 'Hum' and then announces: 'I now send away all the demons, even Devas (天人，Devas, meaning 'gods') and Asuras (阿修羅，Asuras, meaning 'demons').' After saying this, he visualizes himself again as the Wrathful Vidyaraja, and then recites this mantra: 'Ha bo suo lan du ba wan duo (1) Ye (long sound) Zhi xian ni (long sound) wa (long sound) suo la (2) Yaksha ra (long sound) cha suo (3) Bi li (combined sound) duo bi she (long sound) zuo (4) A bo san mo (combined sound, long sound) ra bu (long sound) duo (5) Na (long sound) zhi ni (long sound) wu suo duo (combined sound, long sound) ra jia (6) Mo he luo jia (7) Mo he li jia (long sound) (8) Mo he (long sound) li ti (combined sound) jia (long sound) ne zuo la (9) Bo li suo (combined sound) na (long sound) ga lu na jin na luo (10) Jin bu lu suo man tuo luo xi tuo (long sound) (11) A da la (combined sound) bi li (combined sound) ti wei (long sound) bo luo (combined sound) ni (long sound) shi (12, long sound) A mu jia (long sound) zuo (long sound) li ye (combined sound) na (13) A mu jia shi she xie (14) San mu di bo li bu lan na (combined sound) a li tang (combined sound) (15) Sa li wa (combined sound) sa duo (16) A nu duo luo ni ye (combined sound) nang luo po xi (long sound) du (17) A mu jia man nuo luo luo (long sound) re (long sound) nang (18) Mo (long sound) li qi duo mo ye (combined sound) mi di (19) Da ni (long sound) wa ne wa (combined sound) ri luo (combined sound) da la (long sound) ni ye (2'
合)率嚕(二合)埵(引)(二十)尸竭啰彌(引)嚩(引)波訖啰(二合)摩多(二十一)逾(引)曩缽訖啰(二合)摩底(二十二)怛寫嚩日啰(二合)播(引)尼(二十三)缽啰(二合)入嚩(二合)里多(二十四)酤必多吽哥(引)啰嚩那曩(二十五)阿(引)禰(引)缽多(二合)缽啰(二合)必帝(二合)曩(二十六)摩賀(引)倪也(二合引)曩嚩日哩(二合)拏(二十七)謀(引)哩馱曩(三合)設多馱(引)(二十八)尾羯哩(引)欲哩底(二十九)
時阿阇梨誦此真言三遍已。如前作金剛步旋繞而行。結界發遣諸魔成金剛地。然後行如左舞踏勢及右舞踏勢。每舍珂曼拏羅勢。平足立勢龜步勢。金剛嚩日嚕咄羯哩沙拏勢。翹足舞勢旋網舞勢。師子步勢師子變身勢。金剛鎖勢金剛索勢。金剛忿怒勢金剛鉤勢。金剛舞勢金剛陪啰嚩勢。金剛吠多梨步勢金剛骨朵勢。拶睹哩目珂地瑟吒那步。金剛軍拏梨步。幻化步金剛塞怖吒步。大力鉤步金剛牙步。金剛笑步金剛鈴步。復作持劍勢持金剛勢持輪勢持杵勢持幡勢持索勢持蓮華勢持杖勢作無畏勢持鉤勢持牌勢持槍勢持弓勢挽弓勢射箭勢。持頻尼波羅旋繞而行勢。施愿勢持爍訖帝勢。持羯諾野勢頂禮勢。入定勢金剛坐勢。蓮花坐勢結跏趺坐勢。無畏坐勢賢
【現代漢語翻譯】 現代漢語譯本 合)率嚕(二合)埵(引)(二十) Śīghraṃ eva vā parākramata（迅速地，確實，或者，勇敢地行動）(二十一)逾(引)曩缽訖啰(二合)摩底(二十二) yena parākramati（通過它勇敢地行動）(二十二)怛寫嚩日啰(二合)播(引)尼(二十三) tasya vajrapāṇiḥ（他的金剛手）(二十三)缽啰(二合)入嚩(二合)里多(二十四) prajvalita（燃燒）(二十四)酤必多吽哥(引)啰嚩那曩(二十五) kupita hūṃ kāra vadanena（憤怒的，發出「吽」的聲音，用面容）(二十五)阿(引)禰(引)缽多(二合)缽啰(二合)必帝(二合)曩(二十六) ādhipatya prāptena（獲得了統治權）(二十六)摩賀(引)倪也(二合引)曩嚩日哩(二合)拏(二十七) mahā jñāna vajriṇā（偉大的智慧金剛）(二十七)謀(引)哩馱曩(三合)設多馱(引)(二十八) mūrdhana śatadhā（頭頂，百倍地）(二十八)尾羯哩(引)欲哩底(二十九) vikaroti（他摧毀）(二十九)
這時，阿阇梨（Ācārya，導師）誦此真言三遍后，如前一樣作出金剛步，旋繞而行，結界，發遣諸魔，成就金剛地。然後，做出如左舞踏勢和右舞踏勢。每次捨棄珂曼拏羅勢（Kamandalu，水瓶），做出平足立勢、龜步勢、金剛嚩日嚕咄羯哩沙拏勢（Vajra Utkṛṣṭa Karṣaṇa，金剛卓越牽引）、翹足舞勢、旋網舞勢、師子步勢、師子變身勢、金剛鎖勢、金剛索勢、金剛忿怒勢、金剛鉤勢、金剛舞勢、金剛陪啰嚩勢（Bhairava，怖畏者）、金剛吠多梨步勢（Vetali，起尸鬼）、金剛骨朵勢（Gadā，杵）、拶睹哩目珂地瑟吒那步（Caturmukha Adhiṣṭhāna，四面所依）、金剛軍拏梨步（Kuṇḍalī，盤繞者）、幻化步、金剛塞怖吒步（Sphota，爆發）、大力鉤步、金剛牙步、金剛笑步、金剛鈴步。復又作出持劍勢、持金剛勢、持輪勢、持杵勢、持幡勢、持索勢、持蓮華勢、持杖勢，作出無畏勢、持鉤勢、持牌勢、持槍勢、持弓勢、挽弓勢、射箭勢，持頻尼波羅旋繞而行勢（Bhinnapāla，斷魔者），施愿勢，持爍訖帝勢（Śakti，力量），持羯諾野勢（Kanya，少女），頂禮勢，入定勢，金剛坐勢，蓮花坐勢，結跏趺坐勢，無畏坐勢，賢。
【English Translation】 English version 合)率嚕(二合)埵(引)(二十) Śīghraṃ eva vā parākramata (quickly, indeed, or, act bravely) (twenty)逾(引)曩缽訖啰(二合)摩底(二十二) yena parākramati (through which he acts bravely) (twenty-two)怛寫嚩日啰(二合)播(引)尼(二十三) tasya vajrapāṇiḥ (his Vajrapani) (twenty-three)缽啰(二合)入嚩(二合)里多(二十四) prajvalita (blazing) (twenty-four)酤必多吽哥(引)啰嚩那曩(二十五) kupita hūṃ kāra vadanena (angry, with the sound of 'hūṃ', with a face) (twenty-five)阿(引)禰(引)缽多(二合)缽啰(二合)必帝(二合)曩(二十六) ādhipatya prāptena (having obtained dominion) (twenty-six)摩賀(引)倪也(二合引)曩嚩日哩(二合)拏(二十七) mahā jñāna vajriṇā (great wisdom vajra) (twenty-seven)謀(引)哩馱曩(三合)設多馱(引)(二十八) mūrdhana śatadhā (on the head, a hundredfold) (twenty-eight)尾羯哩(引)欲哩底(二十九) vikaroti (he destroys) (twenty-nine)
Then, the Ācārya (teacher) recited this mantra three times, and as before, performed the Vajra step, circumambulating, establishing boundaries, dispatching all demons, and accomplishing the Vajra ground. Then, he performed postures such as the left dance posture and the right dance posture. Each time abandoning the Kamandalu (water pot) posture, he performed the flat-footed standing posture, the tortoise step posture, the Vajra Utkṛṣṭa Karṣaṇa (Vajra Excellent Attraction) posture, the raised-foot dance posture, the whirling net dance posture, the lion step posture, the lion transformation posture, the Vajra lock posture, the Vajra rope posture, the Vajra wrathful posture, the Vajra hook posture, the Vajra dance posture, the Vajra Bhairava (terrifier) posture, the Vajra Vetali (corpse-raising ghost) step posture, the Vajra Gadā (club) posture, the Caturmukha Adhiṣṭhāna (four-faced support) step, the Vajra Kuṇḍalī (coiled one) step, the illusion step, the Vajra Sphota (bursting forth) step, the great power hook step, the Vajra tooth step, the Vajra laughter step, the Vajra bell step. Again, he performed the sword-holding posture, the Vajra-holding posture, the wheel-holding posture, the pestle-holding posture, the banner-holding posture, the rope-holding posture, the lotus-holding posture, the staff-holding posture, performing the fearlessness posture, the hook-holding posture, the shield-holding posture, the spear-holding posture, the bow-holding posture, the bow-drawing posture, the arrow-shooting posture, holding the Bhinnapāla (breaker of obstacles) posture while circumambulating, the wish-granting posture, holding the Śakti (power) posture, holding the Kanya (maiden) posture, the prostration posture, the entering into samadhi posture, the Vajra sitting posture, the lotus sitting posture, the full lotus sitting posture, the fearlessness sitting posture, the virtuous.
坐勢。蹲坐勢戲坐勢。現前勢背向勢。時阿阇梨作如是一一行步坐勢已。用無邊無能勝明王。乃至大力明王等。即依法作橛打曼拏羅地。圍結界十方如是作已。復想曼拏羅地即成金剛地遍滿熾盛。如是觀想已。時阿阇梨即稱己名同誦吽字。如是微妙字於一切教中最上最尊。然後以本真言依法祈請地天。真言曰。
怛網(二引)禰(引)尾娑(引)叱部多(引)悉(一)薩哩嚩(二合)沒馱(引)努多(引)以曩(引)(二)左哩也(二合引)那野尾試(引)尸(引)數(三)部(引)彌播(引)啰彌多(引)蘇左(四)薩哩嚩(二合)悉提缽啰(二合)沒哩(二合)𠆙(引切身)哩湯(二合五)曼拏蘭左隸(引)珂夜(引)藐憾(六)
時阿阇梨誦此真言三遍已。運至誠心復請召諸佛如來。真言曰。
三滿多(引)訶讕睹𤚥(引)沒馱(一)迦(引)嚕拏呬多際怛薩(二)部(引)彌(引)波哩仡啰(二合)賀迦(引)哩也(二合三)薩補怛賴(二合)薩賀阿(引)誐摩(四)
時阿阇梨誦此真言三遍已。于曼拏羅地中間。以涂香作圓相曼拏羅。作此曼拏羅時。當誦大輪明王真言然後請召諸佛賢聖。獻大種種殊妙供養。祈求諸佛而作歡喜。時阿阇梨出曼拏羅外於十方出生。然後弟子經宿入于
【現代漢語翻譯】 現代漢語譯本 坐勢：蹲坐的姿勢，嬉戲的坐姿。現前的姿勢，背向的姿勢。當時，阿阇梨（Acharya，導師）像這樣一一做出行步坐的姿勢后，使用無邊無能勝明王（Aryanantha，意為『無邊』，是佛教中的一位明王）乃至大力明王等，即依法制作橛打曼拏羅地（Kilaka-mandala-bhumi，用橛子固定的壇城地），圍結界，十方都這樣做完后，又觀想曼拏羅地即成為金剛地，遍滿熾盛。這樣觀想完畢后，當時阿阇梨即稱念自己的名字，一同誦唸『吽』字。像這樣微妙的字在一切教法中最為至上至尊。然後以本真言依法祈請地天。真言曰： 『怛網(二引)禰(引)尾娑(引)叱部多(引)悉(一)薩哩嚩(二合)沒馱(引)努多(引)以曩(引)(二)左哩也(二合引)那野尾試(引)尸(引)數(三)部(引)彌播(引)啰彌多(引)蘇左(四)薩哩嚩(二合)悉提缽啰(二合)沒哩(二合)𠆙(引切身)哩湯(二合五)曼拏蘭左隸(引)珂夜(引)藐憾(六)』 當時，阿阇梨誦此真言三遍后，以至誠之心復請召諸佛如來。真言曰： 『三滿多(引)訶讕睹𤚥(引)沒馱(一)迦(引)嚕拏呬多際怛薩(二)部(引)彌(引)波哩仡啰(二合)賀迦(引)哩也(二合三)薩補怛賴(二合)薩賀阿(引)誐摩(四)』 當時，阿阇梨誦此真言三遍后，于曼拏羅地中間，以涂香製作圓形曼拏羅。製作此曼拏羅時，應當誦唸大輪明王真言，然後請召諸佛賢聖，獻上各種殊妙供養，祈求諸佛而令其歡喜。當時，阿阇梨出曼拏羅外，於十方出生。然後弟子經過一夜後進入。
【English Translation】 English version Sitting postures: squatting posture, playful sitting posture. Present posture, facing away posture. At that time, the Acharya (teacher) having performed each of these walking and sitting postures, then uses the Aryanantha (meaning 'boundless', a Vidyaraja in Buddhism), and even the Mahabala-vidyaraja (Great Strength Vidyaraja) etc., and thus according to the Dharma, creates the Kilaka-mandala-bhumi (ground of the mandala fixed with pegs), encircling and establishing boundaries in the ten directions. Having done this, he again visualizes the mandala ground transforming into Vajra ground, completely filled and blazing. Having completed this visualization, the Acharya then recites his own name together with the syllable 'Hum'. Such a subtle syllable is the most supreme and venerable in all teachings. Then, using the original mantra, he prays to the earth deities according to the Dharma. The mantra is: 'Tat wang (two lengthenings) ne (lengthening) wei suo (lengthening) chi bu duo (lengthening) xi (one) sa ri wa (two combined) buddha (lengthening) nu duo (lengthening) yi nang (lengthening) (two) zuo li ye (two combined lengthening) na ye wei shi (lengthening) shi (lengthening) shu (three) bu (lengthening) mi bo (lengthening) ra mi duo (lengthening) suo zuo (four) sa ri wa (two combined) xi di bo ra (two combined) mei ri (two combined) hum (lengthening, cutting the body) ri tang (two combined five) mandala zuo li (lengthening) qie ye (lengthening) miao han (six)' At that time, the Acharya, having recited this mantra three times, with utmost sincerity, again invites all Buddhas and Tathagatas. The mantra is: 'San man duo (lengthening) he lan du ong (lengthening) buddha (one) jia (lengthening) lu na xi duo ji da sa (two) bu (lengthening) mi (lengthening) bo li ge ra (two combined) he jia (lengthening) ri ye (two combined three) sa bu da lai (two combined) sa he a (lengthening) ge ma (four)' At that time, the Acharya, having recited this mantra three times, in the middle of the mandala ground, creates a circular mandala with scented paste. When creating this mandala, one should recite the Mahacakra-vidyaraja (Great Wheel Vidyaraja) mantra, and then invite all Buddhas and sages, offering various exquisite offerings, praying to the Buddhas and making them rejoice. At that time, the Acharya exits the mandala and is born in the ten directions. Then the disciple enters after spending the night.
曼拏羅中。依法作擁護以香水灌頂。複用涂香涂於心中。想已心中羯磨杵。右手系擁護線。與齒木揩牙。地鋪吉祥草。加持已安座而坐。時阿阇梨與弟子受三歸依。懺悔罪障迴向發願。乃至弟子以身命佈施發大菩提心。即說三歸伽陀曰。
我今歸敬於三寶 我佛曠劫超三有 妙法能除煩惱根 獲成聖眾離欲尊 我昔所作諸罪業 今對三寶至誠懺 回施功德利群生 誓願求證菩提果
時受法弟子誦此伽陀滿三遍已。阿阇梨復為弟子。隨力隨意開導說法。令彼至誠發大菩提心。然後如前依法。作于供養髮送賢聖。
時弟子于曼拏羅地右脅而臥。于其夢中必見境像。第二日阿阇梨用鮮凈五色線絣曼拏羅。時阿阇梨觀想其線。即真法界性遍照自性王如來。即一切如來藏。法界清凈故離諸塵垢能凈眾生界。所用五色粉即五如來。觀想已。阿阇梨先下粉。然後令弟子同作第一結界地。第二與弟子受三歸。第三令弟子入曼拏羅。第四作發送法。其曼拏羅有三品法。上品千肘量。中品五百肘。下品五肘乃至二肘一肘。其相四方作四門四樓。中心作八輻輪安置遍照如來。東方安阿閦佛南方安寶生佛。西方安無量壽佛。北方安不空成就佛。複次于輪四隅安四親近菩薩。東北隅安佛眼菩薩。東南隅安摩摩枳菩
【現代漢語翻譯】 現代漢語譯本： 在曼拏羅（Mandala，壇城）中，依照儀軌進行擁護，用香水灌頂。再用涂香塗抹於心中，觀想心中有羯磨杵（vajra，金剛杵）。右手繫上擁護線，用齒木清潔牙齒。在地上鋪設吉祥草，加持后安坐。此時，阿阇梨（Acharya，導師）與弟子一同受三歸依，懺悔罪障，迴向發願，乃至弟子以身命佈施，發起廣大的菩提心。隨即誦說三歸伽陀（gatha，偈頌）如下：
『我今歸敬於三寶，我佛曠劫超三有，妙法能除煩惱根，獲成聖眾離欲尊，我昔所作諸罪業，今對三寶至誠懺，回施功德利群生，誓願求證菩提果。』
當時，受法的弟子誦唸此伽陀三遍后，阿阇梨再次為弟子隨其能力和意願開導說法，令其至誠發起廣大的菩提心。然後如前依法，進行供養，發送賢聖。
此時，弟子在曼拏羅地上右脅而臥，在夢中必定會見到境像。第二天，阿阇梨用鮮艷潔凈的五色線繪製曼拏羅。阿阇梨觀想這些線，即是真法界性遍照自性王如來（Vairocana），即一切如來藏（Tathagatagarbha）。因為法界清凈，所以遠離各種塵垢，能夠凈化眾生界。所用的五色粉末即是五如來。觀想完畢后，阿阇梨先撒下粉末，然後讓弟子一同進行第一結界地，第二與弟子受三歸依，第三讓弟子進入曼拏羅，第四進行發送法。曼拏羅有上中下三品法。上品為一千肘的量，中品為五百肘，下品為五肘乃至二肘一肘。其形狀為四方形，設有四門四樓。中心製作八輻輪，安置遍照如來。東方安置阿閦佛（Akshobhya），南方安置寶生佛（Ratnasambhava），西方安置無量壽佛（Amitabha），北方安置不空成就佛（Amoghasiddhi）。其次，在輪的四個角落安置四親近菩薩。東北角安置佛眼菩薩（Buddhalocana），東南角安置摩摩枳菩薩（Mamaki）。
【English Translation】 English version: Within the Mandala, perform protection according to the Dharma, and consecrate with fragrant water. Then, apply scented paste to the heart, visualizing a vajra in the heart. Tie a protective thread on the right hand, and use a tooth stick to clean the teeth. Spread auspicious grass on the ground, bless it, and sit down. At this time, the Acharya and the disciple take refuge in the Three Jewels together, confessing sins and obstacles, dedicating merit, and making vows, even to the point where the disciple offers their life as a gift and generates great Bodhicitta (the mind of enlightenment). Then, recite the Three Refuges gatha as follows:
'I now take refuge in the Three Jewels, My Buddha transcends the Three Realms through vast kalpas, The wonderful Dharma can remove the roots of afflictions, Attaining the holy assembly, the venerable ones free from desire, All the sins I have committed in the past, I now sincerely confess before the Three Jewels, Dedicating the merit to benefit all beings, I vow to attain the fruit of Bodhi.'
At that time, after the disciple receiving the Dharma recites this gatha three times, the Acharya again guides and teaches the disciple according to their ability and willingness, causing them to sincerely generate great Bodhicitta. Then, as before, perform offerings according to the Dharma and send away the sages.
At this time, the disciple lies down on their right side on the Mandala ground, and in their dream, they will surely see images. On the second day, the Acharya uses fresh and clean five-colored threads to draw the Mandala. The Acharya visualizes these threads as the true Dharmadhatu nature, the Vairocana Tathagata, the self-nature king, which is the Tathagatagarbha. Because the Dharmadhatu is pure, it is free from all defilements and can purify the realm of beings. The five-colored powders used are the Five Tathagatas. After visualizing, the Acharya first sprinkles the powder, and then has the disciple join in performing the first boundary-making ground, the second taking refuge in the Three Jewels with the disciple, the third having the disciple enter the Mandala, and the fourth performing the sending-away ritual. The Mandala has three grades of Dharma. The superior grade is a thousand cubits in measurement, the middle grade is five hundred cubits, and the lower grade is five cubits, or even two cubits or one cubit. Its shape is square, with four gates and four towers. In the center, an eight-spoked wheel is made, placing Vairocana Tathagata. Akshobhya Buddha is placed in the east, Ratnasambhava Buddha is placed in the south, Amitabha Buddha is placed in the west, and Amoghasiddhi Buddha is placed in the north. Furthermore, the four close attendant Bodhisattvas are placed at the four corners of the wheel. Buddhalocana Bodhisattva is placed in the northeast corner, and Mamaki Bodhisattva is placed in the southeast corner.
薩。西南隅安白衣菩薩。西北隅安多羅菩薩。複次于第二重曼拏羅安四菩薩。東方安薩埵金剛菩薩。南方寶金剛菩薩。西方法金剛菩薩。北方羯磨金剛菩薩。複次于曼拏羅四隅安四菩薩。東北隅安尊那菩薩。東南隅安寶光菩薩。西南隅安顰眉菩薩。西北隅安金剛鎖菩薩。複次于第三重曼拏羅安十六大菩薩。東方位安四菩薩。慈氏菩薩妙吉祥菩薩香象菩薩智幢菩薩。南方位安四菩薩。賢護菩薩海意菩薩無盡意菩薩辯積菩薩。複次西方位安四菩薩。得大勢至菩薩滅一切罪障菩薩破諸憂闇菩薩熾盛光菩薩。複次北方位安四菩薩。月光菩薩甘露光菩薩虛空藏菩薩除蓋障菩薩。複次于曼拏羅東門安。焰鬘得迦明王。南門安缽啰研得迦明王。西門安缽訥鬘得迦明王。北門安尾覲難得迦明王。複次于其四隅安四明王。東北隅安不動尊明王。東南隅安吒枳明王。西南隅安你罹難拏明王。西北隅安大力明王。複次于外曼拏羅外四隅中。各安置一金剛杵。內第一輪用白粉。畫第二重曼拏羅用黃白青三色粉。畫第三重曼拏。羅用五色粉。如是作大曼拏羅已。然後為弟子受灌頂法。
複次別作二重曼拏羅。四方作四門。中心畫八葉蓮花。于彼蓮花內東位安金剛杵。南位安寶。西位安蓮花。北位安劍。如是作曼拏羅已。阿阇梨即自沐浴潔凈
齋戒。種種裝嚴於身。時用閼伽瓶盛滿香水。插諸花果枝葉。以鮮凈衣蓋閼伽瓶。阿阇梨依法加持其瓶。入五寶五藥五穀香水充滿。第一閼伽瓶名最勝瓶即是本尊。余有四瓶是即四親近菩薩及諸護門。明王亦各有閼伽瓶。若不隨諸賢聖位安置瓶者。只置五瓶。當用一切成就真言加持閼伽瓶。以閼伽水灑凈諸眾生然後獻香花燈涂及種種飲食出生供養。複次于曼拏羅四隅。各安一閼伽瓶。第一最勝瓶安置曼拏羅心中。時阿阇梨以金剛鉤本印及誦真言。請召諸佛如來入于曼拏羅時。阿阇梨復想獻座。諸佛如來於曼拏羅內。各處本位而坐。複次想曼拏羅外。以金剛橛釘之而成結界。即用閼伽水香花等供養。各結本印。時阿阇梨讚歎諸賢聖。振金剛鈴獻種種音樂已。勞謝諸佛賢聖告言。我今求一切成就法言已。令弟子入曼拏羅內時。阿阇梨即誦五如來秘密真言。安置弟子身份五處。真言曰。
唵(引)(一)𡁠(人際反)曩爾(入)俱(半音二)
唵(引)(一)嚩日啰(二合)特哩(二合)俱(半音二)
唵(引)(一)啰怛曩(二合)特哩(二合)俱(半音二)
唵(引一)阿嚕力俱(半音二)
唵(引一)缽啰(二合)倪也(二合)特哩(二合)俱(半音二)
如是真言等各結本印
【現代漢語翻譯】 現代漢語譯本： 齋戒，用各種裝飾品莊嚴自身。屆時使用閼伽瓶（Argha-vessel，供水瓶）盛滿香水，插上各種花果枝葉，用乾淨的衣服覆蓋閼伽瓶。阿阇梨（Acharya，導師）依法加持這些瓶子，瓶中裝滿五寶、五藥、五穀和香水。第一個閼伽瓶名為最勝瓶，即是本尊。其餘四個瓶子代表四親近菩薩以及各位護門。明王（Vidyaraja，智慧之王）也各有閼伽瓶。如果不安照各位賢聖的位置安置瓶子，則只放置五個瓶子。應當用一切成就真言加持閼伽瓶，用閼伽水灑凈所有眾生，然後獻上香、花、燈、涂香以及各種飲食，進行供養。 其次，在曼拏羅（Mandala，壇城）的四個角落，各安置一個閼伽瓶。第一個最勝瓶安置在曼拏羅的中心。此時，阿阇梨用金剛鉤本印，並誦持真言，請召諸佛如來進入曼拏羅。阿阇梨再次觀想獻座，諸佛如來在曼拏羅內，各自安坐于本位。再次觀想在曼拏羅外，用金剛橛釘牢，形成結界。然後用閼伽水、香花等供養，各自結本印。此時，阿阇梨讚歎各位賢聖，搖動金剛鈴，獻上各種音樂。勞謝諸佛賢聖並告知：『我今求一切成就法』。當引導弟子進入曼拏羅內時，阿阇梨即誦持五如來秘密真言，安置在弟子身份五處。真言如下： 唵(引)(一) 𡁠(人際反)曩爾(入)俱(半音二) 唵(引)(一) 嚩日啰(二合)特哩(二合)俱(半音二) 唵(引)(一) 啰怛曩(二合)特哩(二合)俱(半音二) 唵(引一) 阿嚕力俱(半音二) 唵(引一) 缽啰(二合)倪也(二合)特哩(二合)俱(半音二) 如是真言等，各自結本印。
【English Translation】 English version: Observing the precepts and adorning oneself with various ornaments. At that time, use Argha-vessels (Argha-vessel, water offering vessel) filled with fragrant water, inserting various flower, fruit, and leaf branches, and cover the Argha-vessels with fresh, clean clothes. The Acharya (Acharya, teacher) blesses these vessels according to the Dharma, filling them with five precious gems, five medicinal herbs, five grains, and fragrant water. The first Argha-vessel is named the Supreme Victorious Vessel, which is the principal deity. The remaining four vessels represent the four close Bodhisattvas and the various gate guardians. The Vidyarajas (Vidyaraja, Wisdom Kings) also each have Argha-vessels. If the vessels are not arranged according to the positions of the various sages, then only five vessels are placed. The Argha-vessels should be blessed with the All-Accomplishing Mantra, and all sentient beings should be purified with Argha-water, and then offerings of incense, flowers, lamps, scented paste, and various foods should be made. Next, in the four corners of the Mandala (Mandala, sacred space), place one Argha-vessel in each corner. The first Supreme Victorious Vessel is placed in the center of the Mandala. At this time, the Acharya uses the Vajra-hook Mudra and recites the mantra to invite all the Buddhas and Tathagatas to enter the Mandala. The Acharya then visualizes offering seats, and all the Buddhas and Tathagatas sit in their respective positions within the Mandala. Again, visualize driving Vajra pegs around the outside of the Mandala to form a boundary. Then, offer Argha-water, incense, flowers, and so on, each forming their respective Mudras. At this time, the Acharya praises the various sages, shakes the Vajra bell, and offers various music. Thanking the Buddhas and sages, he announces: 'I now seek the Dharma of All Accomplishment.' When guiding the disciple into the Mandala, the Acharya recites the secret mantras of the Five Tathagatas, placing them in five parts of the disciple's body. The mantras are as follows: Om (引)(一) 𡁠(人際反)nang er(入) ju(半音二) Om (引)(一) Vajra (二合)tri (二合) ju(半音二) Om (引)(一) Ratna (二合)tri (二合) ju(半音二) Om (引一) A lu li ju(半音二) Om (引一) Pra (二合) jnya (二合)tri (二合) ju(半音二) These mantras and so on, each forming their respective Mudras.
。安彼弟子五處以作甲冑。時阿阇梨以帛覆弟子面。引至壇前誦此伽陀曰。
壹難睹曼拏朗娑(引)囕(一)嚩日啰(二合)倪也(二合)那寫缽啰(二合引)缽曩(二)缽啰(二合)吠(引)始睹摩夜(引)室賒(三)薩哩嚩(二合)怛他(引)誐旦補囕(四)
誦此伽陀已。時令弟子結薩埵金剛印。拋花于曼拏羅中。誦此真言曰。
唵(引)(一)缽啰(二合)帝(引)蹉嚩日啰(二合)呼(二)
誦此真言已與去除覆面帛。複誦此伽陀曰。
壹難怛怛曼拏羅缽舍(一)室啰(二合)馱(引)昧遨那味(引)那左(二)沒馱晚舍酤路半那(引)(三)母捺啰(二合)滿怛𡃤(二合)啰提瑟致(二合)旦(四)三半帝(引)薩哩嚩(二引)悉提(引)曩(五)三摩夜(引)機嚕(二合引)婆尾設底(六)嚩日啰(二合)缽訥摩(二合引)屹啰(二合)邏里旦(引)(七)滿底哩(二合引)沙嚩(二合引)啰(引)達曩酤嚕(八)阿泥那紇哩(二合)那曳(引)那拽舍嚩日啰(二合)缽旦底(九)
誦伽陀已令弟子拋花。花落之處當爲本尊。以香花燈涂。衣服幢幡傘蓋印塵等殊妙供養。複用微妙音樂吉祥偈贊。時阿阇梨先用最勝閼伽瓶。與弟子灌頂銷除塵垢。后與四親近閼伽瓶
【現代漢語翻譯】 現代漢語譯本：然後，阿阇梨（Acharya，導師）讓他的弟子在五個地方穿上盔甲。這時，阿阇梨用布遮蓋住弟子的臉，引導他到壇前，誦唸這首伽陀（Gatha，偈頌）說： 『壹難睹曼拏朗娑(引)囕(一)嚩日啰(二合)倪也(二合)那寫缽啰(二合引)缽曩(二)缽啰(二合)吠(引)始睹摩夜(引)室賒(三)薩哩嚩(二合)怛他(引)誐旦補囕(四)』 誦唸這首伽陀后，讓弟子結薩埵金剛印（Sattvavajra Mudra），向曼拏羅（Mandala，壇城）中拋花，並誦唸這個真言（Mantra）說： 『唵(引)(一)缽啰(二合)帝(引)蹉嚩日啰(二合)呼(二)』 誦唸這個真言后，去除遮蓋臉部的布。再次誦唸這首伽陀說： 『壹難怛怛曼拏羅缽舍(一)室啰(二合)馱(引)昧遨那味(引)那左(二)沒馱晚舍酤路半那(引)(三)母捺啰(二合)滿怛𡃤(二合)啰提瑟致(二合)旦(四)三半帝(引)薩哩嚩(二引)悉提(引)曩(五)三摩夜(引)機嚕(二合引)婆尾設底(六)嚩日啰(二合)缽訥摩(二合引)屹啰(二合)邏里旦(引)(七)滿底哩(二合引)沙嚩(二合引)啰(引)達曩酤嚕(八)阿泥那紇哩(二合)那曳(引)那拽舍嚩日啰(二合)缽旦底(九)』 誦唸伽陀后，讓弟子拋花。花落之處即為本尊（Ishtadevata）。用香、花、燈、涂香、衣服、幢幡、傘蓋、印塵等殊勝美妙的供品供養。再用微妙的音樂和吉祥的偈贊。這時，阿阇梨先用最殊勝的閼伽瓶（Arghya，聖水瓶），為弟子灌頂，消除塵垢。然後給予四親近閼伽瓶。
【English Translation】 English version: Then, the Acharya (teacher) equips his disciple with armor in five places. At this time, the Acharya covers the disciple's face with a cloth, leads him to the mandala (sacred enclosure), and recites this Gatha (verse): 'Ekanantu Mandalangsa(ah)ram(one) Vajra(two syllables) Jnyana(two syllables) Syapra(two syllables) Papna(two) Pra(two syllables) Vesito Mayah(ah) Sisha(three) Sarva(two syllables) Tathagata Puran(four)' After reciting this Gatha, he instructs the disciple to form the Sattvavajra Mudra (gesture of the essence of Vajra), throw flowers into the Mandala, and recite this Mantra (sacred utterance): 'Om(ah)(one) Prati(two syllables) Tsa Vajra(two syllables) Hum(two)' After reciting this Mantra, the cloth covering the face is removed. He then recites this Gatha again: 'Ekanantata Mandala Pashi(one) Shraddha(two syllables) Me Avina Vina Cha(two) Buddha Vamsha Kuru Panna(ah)(three) Mudra(two syllables) Mantra Adhishthita(two syllables) Tan(four) Sampati(ah) Sarva(two syllables) Siddhi(ah) Nam(five) Samaya(ah) Kilu(two syllables ah) Bhavishati(six) Vajra(two syllables) Padma(two syllables ah) Grahlaritam(ah)(seven) Mantri(two syllables ah) Shavara(two syllables ah) Dhana Kuru(eight) Anina Hri(two syllables) Naye(ah) Na Yasha Vajra(two syllables) Patanti(nine)' After reciting the Gatha, he instructs the disciple to throw flowers. The place where the flowers fall shall be the Ishtadevata (chosen deity). Offerings of incense, flowers, lamps, unguents, clothing, banners, parasols, imprinted dust, and other excellent and wonderful things are made. Then, subtle music and auspicious verses of praise are used. At this time, the Acharya first uses the most excellent Arghya (water offering) vessel to perform the Abhisheka (initiation) for the disciple, removing defilements. Afterwards, he gives the four close Arghya vessels.
灌頂已復。誦吉祥偈贊告弟子言。
我今振鈴諸佛前 諸佛遍滿如芥子 諸佛受持閼伽瓶 施汝灌頂妙法門 心曼拏羅真實智 如是觀想無相法 汝今頂受此法門 永出塵勞生死界
時阿阇梨誦此吉祥贊已。示于弟子設邏哥輪螺金剛杵經法。乃至金銀等物。皆為除彼蓋障。若無設邏哥等物。當結嚕必尼印示與弟子。然後與三昧法。三昧真言曰。
阿寧*也缽啰(二合)勃哩(二合)底但網(二合)嚩蹉(一)𡁠(引)尾帝(引)哩馱(二合)悉體(二合)毗薩那(引)(二)薩達哩摩(二合)冒提唧旦左(三)阿(引)左(引)哩也(二合)摩嚩摩寧*也那(引)(四)嚩日啰(二合)婆(引)底哩(二合)數遨啰藐(五)訥瑟鹐(二合)昧帝哩(二合)尾啰(引)誐多(引)(六)缽啰(二合)那(引)[寧*也]必帝(引)嚩蹉(七)那迦(引)哩也(二合)昧羯那(引)左那(八)伊帝(引)那訖哩(二合)帝(引)那吠沒馱(引)(九)那啰哥機嚕(二合引)播(引)多(引)野帝帝(十)
時阿阇梨誦此三昧真言已。勸化弟子令施財寶以報師恩。或金銀琉璃摩尼真珠珊瑚琥珀乃至身命等。復說頌曰。
弟子應當行孝順 報荷阇梨令歡
【現代漢語翻譯】 現代漢語譯本： 灌頂儀式已經完成。阿阇梨（Acharya，導師）誦唸吉祥偈贊，告知弟子：
『我今搖動鈴鐺在諸佛面前，諸佛遍滿如同芥菜籽一般。 諸佛受持裝滿聖水的寶瓶，以此殊勝的法門為你灌頂。 心之壇城是真實的智慧，如此觀想那無相之法。 你現在接受這灌頂的法門，永遠脫離塵世的勞苦和生死的輪迴。』
當時，阿阇梨誦唸完這吉祥贊后，向弟子展示設邏哥輪（Shellaka wheel，貝輪）、螺（conch）、金剛杵（vajra，一種法器）等經法，乃至金銀等物，都是爲了去除他們的蓋障。如果沒有設邏哥等物，應當結嚕必尼印（Lubini mudra，一種手印）展示給弟子。然後傳授三昧法（Samadhi，禪定）。三昧真言（Samadhi mantra，禪定真言）如下：
阿寧*也缽啰(二合)勃哩(二合)底但網(二合)嚩蹉(一)𡁠(引)尾帝(引)哩馱(二合)悉體(二合)毗薩那(引)(二)薩達哩摩(二合)冒提唧旦左(三)阿(引)左(引)哩也(二合)摩嚩摩寧*也那(引)(四)嚩日啰(二合)婆(引)底哩(二合)數遨啰藐(五)訥瑟鹐(二合)昧帝哩(二合)尾啰(引)誐多(引)(六)缽啰(二合)那(引)[寧*也]必帝(引)嚩蹉(七)那迦(引)哩也(二合)昧羯那(引)左那(八)伊帝(引)那訖哩(二合)帝(引)那吠沒馱(引)(九)那啰哥機嚕(二合引)播(引)多(引)野帝帝(十)
當時，阿阇梨誦唸完這三昧真言后，勸導弟子施捨財寶來報答師父的恩情，或者金銀、琉璃、摩尼（Mani，寶珠）、真珠、珊瑚、琥珀，乃至身命等。又說了頌詞：
『弟子應當行孝順，報答阿阇梨使他歡喜。』
【English Translation】 English version: The Abhisheka (灌頂, initiation) is now complete. The Acharya (阿阇梨, teacher) recites auspicious verses and tells the disciples:
'I now shake the bell before all the Buddhas, the Buddhas are as numerous as mustard seeds. The Buddhas hold the vase filled with holy water, and with this excellent Dharma (法, teaching) gate, I initiate you. The Mandala (曼拏羅, sacred diagram) of the mind is true wisdom, contemplate in this way the Dharma of no form. You now receive this Dharma gate, and will forever escape the toil of the world and the cycle of birth and death.'
At that time, after the Acharya recited this auspicious praise, he showed the disciples the scriptures and Dharma of the Shellaka wheel (設邏哥輪, a type of wheel), the conch (螺), the vajra (金剛杵, a ritual implement), and even gold, silver, and other objects, all to remove their coverings and obstacles. If there are no Shellaka and other objects, the Lubini mudra (嚕必尼印, a hand gesture) should be formed and shown to the disciples. Then, the Samadhi (三昧, meditation) Dharma is transmitted. The Samadhi mantra (三昧真言, meditation mantra) is as follows:
A寧*也缽啰(二合)勃哩(二合)底但網(二合)嚩蹉(一)𡁠(引)尾帝(引)哩馱(二合)悉體(二合)毗薩那(引)(二)薩達哩摩(二合)冒提唧旦左(三)阿(引)左(引)哩也(二合)摩嚩摩寧*也那(引)(四)嚩日啰(二合)婆(引)底哩(二合)數遨啰藐(五)訥瑟鹐(二合)昧帝哩(二合)尾啰(引)誐多(引)(六)缽啰(二合)那(引)[寧*也]必帝(引)嚩蹉(七)那迦(引)哩也(二合)昧羯那(引)左那(八)伊帝(引)那訖哩(二合)帝(引)那吠沒馱(引)(九)那啰哥機嚕(二合引)播(引)多(引)野帝帝(十)
At that time, after the Acharya recited this Samadhi mantra, he exhorted the disciples to give offerings of wealth to repay the teacher's kindness, such as gold, silver, lapis lazuli, Mani (摩尼, jewel), pearls, coral, amber, and even their own lives. He also spoke the following verse:
'Disciples should practice filial piety, repaying the Acharya and making him happy.'
喜 師若歡喜法得成 此外世間無有尊
時弟子聞此頌已。從座而起供養諸佛及阿阇梨。然後阿阇梨依法作護摩。其護摩供養物。持誦觀想法。依息災增益等儀。供養諸佛賢聖。然後發送賢聖及三世諸佛已。收彼壇中五色粉。棄擲江河中。于彼曼拏羅地以瞿摩夷涂之。曼拏羅所用之物。盡施阿阇梨弟子不得受。若有受者當破三昧。唯阿阇梨隨意受用。
佛說瑜伽大教王經真言品第三
爾時世尊大遍照金剛如來。復入轉真言輪金剛三摩地。從此三摩地出已。告金剛手大菩薩言。汝今諦聽。今此真言精妙字。為汝演說志心受持。時金剛手菩薩。合掌向佛而白佛言。世尊善說善逝善說。為利益一切眾生故。爾時世尊即說大遍照金剛如來根本真言曰。
唵(引)阿(引)
復說阿閦如來真言曰。
唵(引)吽(引)
寶生如來真言曰。
唵(引)怛囕(二合)
無量壽如來真言曰。
唵(引)紇唎(二合)
不空成就如來真言曰。
唵(引)亢(引)
佛眼菩薩真言曰。
唵(引)誐誐那路左你(引)吽(引)
摩摩枳菩薩真言曰。
唵(引)枳哩枳哩摩(引)摩計吽(引)
白衣菩薩真言曰。
唵(
【現代漢語翻譯】 現代漢語譯本 喜 若阿阇梨（Acharya，導師）歡喜，法則得以成就，此外世間再沒有比阿阇梨更尊貴的了。 當時，弟子聽了這首偈頌后，從座位上站起來，供養諸佛以及阿阇梨。然後阿阇梨依法進行護摩（Homa，火供）儀式。護摩的供養物，持誦觀想的方法，依據息災、增益等儀軌，供養諸佛賢聖。然後遣送賢聖以及三世諸佛后，收起壇城中的五色粉，丟棄到江河中。用牛糞塗抹曼拏羅（Mandala，壇城）的場地。曼拏羅所用的物品，全部施與阿阇梨，弟子不得接受。如果有人接受，將會破壞三昧耶（Samaya，誓言）。只有阿阇梨可以隨意受用。 《佛說瑜伽大教王經》真言品第三 當時，世尊大遍照金剛如來（Mahavairocana，偉大的光芒照耀者），再次進入轉真言輪金剛三摩地（Samadhi，禪定）。從這個三摩地出來后，告訴金剛手大菩薩（Vajrapani，手持金剛者）說：『你現在仔細聽。現在我為你演說這個真言精妙的字，要專心受持。』當時，金剛手菩薩合掌向佛，對佛說：『世尊，您說得真好，善逝（Sugata，如來）您說得真好！爲了利益一切眾生的緣故。』當時，世尊就說了大遍照金剛如來根本真言，如下： 唵（Om，種子字）阿（Ā，種子字） 又說了阿閦如來（Akshobhya，不動如來）真言，如下： 唵（Om，種子字）吽（Hūṃ，種子字） 寶生如來（Ratnasambhava，珍寶生如來）真言，如下： 唵（Om，種子字）怛囕（Trāṃ，種子字） 無量壽如來（Amitabha，阿彌陀佛）真言，如下： 唵（Om，種子字）紇唎（Hrīḥ，種子字） 不空成就如來（Amoghasiddhi，不空成就如來）真言，如下： 唵（Om，種子字）亢（Khaṃ，種子字） 佛眼菩薩（Buddhalocana，佛眼尊）真言，如下： 唵（Om，種子字）誐誐那路左你（Gagana Locani，虛空眼）吽（Hūṃ，種子字） 摩摩枳菩薩（Mamaki，摩摩枳佛母）真言，如下： 唵（Om，種子字）枳哩枳哩摩（Kiri Kiri Ma，）摩計吽（Ma Ke Hūṃ，種子字） 白衣菩薩（Pandaravasini，白衣觀音）真言，如下： 唵（Om，種子字）
【English Translation】 English version Joy If the Acharya (teacher) is pleased, the Dharma will be accomplished; besides this, there is no one more venerable in the world. At that time, the disciple, having heard this verse, arose from his seat and made offerings to all the Buddhas and the Acharya. Then the Acharya performed the Homa (fire offering) ritual according to the Dharma. The offerings for the Homa, the method of recitation and visualization, according to the rites of pacifying disasters, increasing benefits, etc., were offered to all the Buddhas and sages. Then, after sending away the sages and all the Buddhas of the three times, he collected the five-colored powders from the Mandala (sacred circle) and discarded them into the river. The site of the Mandala was smeared with cow dung. All the items used for the Mandala should be given to the Acharya; the disciple must not receive them. If anyone receives them, they will break the Samaya (vow). Only the Acharya may use them at will. The Sutra of the Great Yoga Teachings of the Buddha, Chapter Three: Mantra At that time, the World Honored One, the Great Vairocana (the Great Illuminator) Tathagata, again entered the Vajra Samadhi (meditative absorption) of Turning the Mantra Wheel. Having emerged from this Samadhi, he said to the Vajrapani (Vajra-in-Hand) Great Bodhisattva: 'Now listen carefully. Now I will explain to you the subtle words of this mantra; receive and uphold them with a focused mind.' At that time, the Vajrapani Bodhisattva, with palms joined, faced the Buddha and said to the Buddha: 'World Honored One, well spoken, Sugata (Thus Gone One), well spoken! For the sake of benefiting all sentient beings.' At that time, the World Honored One then spoke the fundamental mantra of the Great Vairocana Tathagata, as follows: Oṃ (seed syllable) Ā (seed syllable) Again, he spoke the mantra of Akshobhya (Immovable One) Tathagata, as follows: Oṃ (seed syllable) Hūṃ (seed syllable) The mantra of Ratnasambhava (Jewel-Born) Tathagata, as follows: Oṃ (seed syllable) Trāṃ (seed syllable) The mantra of Amitabha (Infinite Light) Tathagata, as follows: Oṃ (seed syllable) Hrīḥ (seed syllable) The mantra of Amoghasiddhi (Infallible Success) Tathagata, as follows: Oṃ (seed syllable) Khaṃ (seed syllable) The mantra of Buddhalocana (Buddha-Eye) Bodhisattva, as follows: Oṃ (seed syllable) Gagana Locani (Sky Eye) Hūṃ (seed syllable) The mantra of Mamaki (Mamaki) Bodhisattva, as follows: Oṃ (seed syllable) Kiri Kiri Ma Ma Ke Hūṃ (seed syllable) The mantra of Pandaravasini (White-Clad) Bodhisattva, as follows: Oṃ (seed syllable)
引)羯致(引)尾羯致(引)(一)你羯致(引一)羯鹐羯致(引)(二)羯嚕吒尾哩曳(二合引)娑嚩(二合引)賀(引三)
多羅菩薩真言曰。
唵(引)多(引)哩(引)咄多(引)哩(引)(一)咄哩(引)娑嚩(二合引)賀(引)(二)
薩埵金剛菩薩真言曰。
唵(引)薩埵嚩日哩(二合)吽(引)
寶金剛菩薩真言曰。
唵(引)啰怛曩(二合)嚩日哩(二合引)吽(引)
法金剛菩薩真言曰。
唵(引)達哩摩(二合)嚩日哩(二合引)吽(引)
羯磨金剛菩薩真言曰。
唵(引)羯哩摩(二合)嚩日哩(二合引)吽(引)
尊那菩薩真言曰。
唵(引)左隸祖隸(引)(一)尊禰(引)娑嚩(二合引)賀(引)(二)
寶光菩薩真言曰。
唵(引)啰怛努(二合)勒計(二合引)(一)啰怛曩(二合)入嚩(二合引)哩你(引)娑嚩(二合引)賀(引二)
顰眉菩薩真言曰。
唵(引)勃哩(二合)酤致(引)勃陵(二合引)
金剛鎖菩薩真言曰。
唵(引)嚩日啰(二合)室哩(二合)朅里(引)(一)吽(引)發吒(半音)娑嚩(二合引)賀(引二)
慈氏菩薩真言
【現代漢語翻譯】 現代漢語譯本： 羯致耶（引） 尾羯致耶（引）（一） 你羯致耶（引一） 羯鹐羯致耶（引）（二） 羯嚕吒尾哩曳（二合引） 娑嚩（二合引）賀（引三）
多羅菩薩（Tara Bodhisattva）真言曰：
唵（引） 多（引）哩（引） 咄多（引）哩（引）（一） 咄哩（引） 娑嚩（二合引）賀（引）（二）
薩埵金剛菩薩（Sattva-vajra Bodhisattva）真言曰：
唵（引） 薩埵嚩日哩（二合） 吽（引）
寶金剛菩薩（Ratna-vajra Bodhisattva）真言曰：
唵（引） 啰怛曩（二合） 嚩日哩（二合引） 吽（引）
法金剛菩薩（Dharma-vajra Bodhisattva）真言曰：
唵（引） 達哩摩（二合） 嚩日哩（二合引） 吽（引）
羯磨金剛菩薩（Karma-vajra Bodhisattva）真言曰：
唵（引） 羯哩摩（二合） 嚩日哩（二合引） 吽（引）
尊那菩薩（Cunda Bodhisattva）真言曰：
唵（引） 左隸祖隸（引）（一） 尊禰（引） 娑嚩（二合引）賀（引）（二）
寶光菩薩（Ratna-aloka Bodhisattva）真言曰：
唵（引） 啰怛努（二合） 勒計（二合引）（一） 啰怛曩（二合） 入嚩（二合引） 哩你（引） 娑嚩（二合引）賀（引二）
顰眉菩薩（Bhrikuti Bodhisattva）真言曰：
唵（引） 勃哩（二合）酤致（引） 勃陵（二合引）
金剛鎖菩薩（Vajra-srnkala Bodhisattva）真言曰：
唵（引） 嚩日啰（二合） 室哩（二合） 朅里（引）（一） 吽（引） 發吒（半音） 娑嚩（二合引）賀（引二）
慈氏菩薩（Maitreya Bodhisattva）真言
【English Translation】 English version: Kattiyé (elongated sound) Vi-kattiyé (elongated sound) (1) Ni-kattiyé (elongated sound 1) Kattham-kattiyé (elongated sound) (2) Karuta-viriyé (combined sound, elongated sound) Svaha (combined sound, elongated sound) (elongated sound 3)
The mantra of Tara Bodhisattva:
Om (elongated sound) Ta (elongated sound) ri (elongated sound) Tutta (elongated sound) ri (elongated sound) (1) Turi (elongated sound) Svaha (combined sound, elongated sound) (elongated sound) (2)
The mantra of Sattva-vajra Bodhisattva:
Om (elongated sound) Sattva-vajri (combined sound) Hum (elongated sound)
The mantra of Ratna-vajra Bodhisattva:
Om (elongated sound) Ratna (combined sound) Vajri (combined sound, elongated sound) Hum (elongated sound)
The mantra of Dharma-vajra Bodhisattva:
Om (elongated sound) Dharma (combined sound) Vajri (combined sound, elongated sound) Hum (elongated sound)
The mantra of Karma-vajra Bodhisattva:
Om (elongated sound) Karma (combined sound) Vajri (combined sound, elongated sound) Hum (elongated sound)
The mantra of Cunda Bodhisattva:
Om (elongated sound) Tsalé Tsalé (elongated sound) (1) Tsundi (elongated sound) Svaha (combined sound, elongated sound) (elongated sound) (2)
The mantra of Ratna-aloka Bodhisattva:
Om (elongated sound) Ratna (combined sound) loké (combined sound, elongated sound) (1) Ratna (combined sound) jvala (combined sound, elongated sound) ni (elongated sound) Svaha (combined sound, elongated sound) (elongated sound 2)
The mantra of Bhrikuti Bodhisattva:
Om (elongated sound) Bhri (combined sound) kuti (elongated sound) Bhring (combined sound, elongated sound)
The mantra of Vajra-srnkala Bodhisattva:
Om (elongated sound) Vajra (combined sound) srnkala (combined sound) khili (elongated sound) (1) Hum (elongated sound) Phat (half sound) Svaha (combined sound, elongated sound) (elongated sound 2)
The mantra of Maitreya Bodhisattva:
曰。
唵(引)昧(引)
妙吉祥菩薩真言曰。
唵(引)蒙
普賢菩薩真言曰。
唵(引)三滿多跋捺啰(二合)吽(引)
香象菩薩真言曰。
唵(引)巘馱賀悉帝(二合)你(引)吽(引)
智幢菩薩真言曰。
唵(引)倪也(二合引)那計(引)睹(一)倪也(二合引)那摩底吽(引)(二)
賢護菩薩真言曰。
唵(引)跋捺啰(二合)嚩底(一)跋捺啰(二合)播(引)羅吽(引)(二)
海意菩薩真言曰。
唵(引)娑(引)誐哩(引)(一)摩賀(引)娑(引)誐哩(引)吽(引)(二)
無盡意菩薩真言曰。
唵(引)惡叉曳(引)(一)吽吽(引)(二)惡叉野羯哩摩(二合引)嚩啰拏(三)尾輸達你(引)娑嚩(二合引)賀(引)
辯積菩薩真言曰。
唵(引)缽啰(二合)底婆(引)你(引)(一)缽啰(二合)底婆(引)那酤致(引)吽(引)(二)
得大勢至菩薩真言曰。
唵(引)娑他(二合引)弭(引)(一)摩賀(引)娑他(二合引)弭(引)(二)娑他(二合引)摩嚩底娑嚩(二合引)賀(引)(三)
除一切罪障菩薩真言曰。
唵(引
【現代漢語翻譯】 現代漢語譯本： 說：
唵(引) 昧(引)
妙吉祥菩薩（Manjushri Bodhisattva）真言說：
唵(引) 蒙
普賢菩薩（Samantabhadra Bodhisattva）真言說：
唵(引) 三滿多跋捺啰(二合) 吽(引)
香象菩薩（Gandhahasti Bodhisattva）真言說：
唵(引) 巘馱賀悉帝(二合) 你(引) 吽(引)
智幢菩薩（Jnanaketu Bodhisattva）真言說：
唵(引) 倪也(二合引)那計(引)睹(一) 倪也(二合引)那摩底 吽(引)(二)
賢護菩薩（Bhadrapala Bodhisattva）真言說：
唵(引) 跋捺啰(二合)嚩底(一) 跋捺啰(二合)播(引)羅 吽(引)(二)
海意菩薩（Sagaramati Bodhisattva）真言說：
唵(引) 娑(引)誐哩(引)(一) 摩賀(引)娑(引)誐哩(引) 吽(引)(二)
無盡意菩薩（Akshayamati Bodhisattva）真言說：
唵(引) 惡叉曳(引)(一) 吽吽(引)(二) 惡叉野羯哩摩(二合引) 嚩啰拏(三) 尾輸達你(引) 娑嚩(二合引)賀(引)
辯積菩薩（Pratibhanakuta Bodhisattva）真言說：
唵(引) 缽啰(二合)底婆(引)你(引)(一) 缽啰(二合)底婆(引)那酤致(引) 吽(引)(二)
得大勢至菩薩（Mahasthamaprapta Bodhisattva）真言說：
唵(引) 娑他(二合引)弭(引)(一) 摩賀(引)娑他(二合引)弭(引)(二) 娑他(二合引)摩嚩底 娑嚩(二合引)賀(引)(三)
除一切罪障菩薩（Sarva-papanivarana-vishkambhin Bodhisattva）真言說：
唵(引
【English Translation】 English version: Said:
Om(seed syllable) Mai(seed syllable)
The mantra of Manjushri Bodhisattva (妙吉祥菩薩):
Om(seed syllable) Mom
The mantra of Samantabhadra Bodhisattva (普賢菩薩):
Om(seed syllable) Samanta-bhadra Hum(seed syllable)
The mantra of Gandhahasti Bodhisattva (香象菩薩):
Om(seed syllable) Gandha-hasti Ni(seed syllable) Hum(seed syllable)
The mantra of Jnanaketu Bodhisattva (智幢菩薩):
Om(seed syllable) Jñana-ketu Jñana-mati Hum(seed syllable)
The mantra of Bhadrapala Bodhisattva (賢護菩薩):
Om(seed syllable) Bhadra-vati Bhadra-pala Hum(seed syllable)
The mantra of Sagaramati Bodhisattva (海意菩薩):
Om(seed syllable) Sāgari Mahā-sāgari Hum(seed syllable)
The mantra of Akshayamati Bodhisattva (無盡意菩薩):
Om(seed syllable) Akshaye Hum Hum Akshaya-karma-varana Vishodhani Svaha
The mantra of Pratibhanakuta Bodhisattva (辯積菩薩):
Om(seed syllable) Pratibhāni Pratibhāna-kuti Hum(seed syllable)
The mantra of Mahasthamaprapta Bodhisattva (得大勢至菩薩):
Om(seed syllable) Sthāmi Mahā-sthāmi Sthāma-vati Svaha
The mantra of Sarva-papanivarana-vishkambhin Bodhisattva (除一切罪障菩薩):
Om(seed syllable)
)薩哩嚩(二合引)播(引)野惹呬(引)(一)薩哩嚩(二合引)播(引)野輸(引)馱你(引)吽(引)(二)
破一切憂闇菩薩真言曰。
唵(引)薩哩嚩(二合引)輸(引)哥怛謨(一)你哩伽(二合引)怛那末底吽(引)(二)
熾盛光菩薩真言曰。
唵(引)惹(引)里你(引)(一)摩賀(引)惹(引)里你(引)吽(引)(二)
善財菩薩真言曰。
唵(引)酥達那室哩(二合引)野吽(引)
月光菩薩真言曰。
唵(引)贊捺哩(二合引)酥贊捺哩(二合引)(一)贊捺啰(二合)咩(引)嚩嚕吉帝娑嚩(二合引)賀(引)(二)
甘露光菩薩真言曰。
唵(引)阿弭多缽啰(二合)毗(引)(一)阿弭多末底吽(引二)
虛空藏菩薩真言曰。
唵(引)誐誐你(引)(一)誐誐那嚩啰嚕左你(引)吽(引)(二)
除蓋障菩薩真言曰。
唵(引)薩哩嚩(二合引)你(引)嚩啰拏尾瑟剛(二合)鼻尼吽(引)
復說焰鬘得迦明王真言曰。
唵(引)焰鬘(引)得迦吽(引)
缽啰(二合)研得迦明王真言曰。
唵(引)缽啰(二合)研得迦吽(引)
缽訥鬘得迦明王真
【現代漢語翻譯】 現代漢語譯本： 薩哩嚩（Sarva，一切）播野惹呬（Paya Jahi，去除罪惡）(一) 薩哩嚩（Sarva，一切）播野輸馱你（Paya Shodhini，凈化罪惡）吽（Hum，種子字）(二)
破一切憂闇菩薩真言曰： 唵（Om，種子字）薩哩嚩（Sarva，一切）輸哥怛謨（Shoka-tamo，憂愁黑暗）(一) 你哩伽（Nirghata，摧毀）怛那末底（Tanmati，專注）吽（Hum，種子字）(二)
熾盛光菩薩真言曰： 唵（Om，種子字）惹（Ra，光）里你（lini，具有）(一) 摩賀（Maha，大）惹（Ra，光）里你（lini，具有）吽（Hum，種子字）(二)
善財菩薩真言曰： 唵（Om，種子字）酥達那（Sudhana，善財）室哩（Sri，吉祥）野（ya，給予）吽（Hum，種子字）
月光菩薩真言曰： 唵（Om，種子字）贊捺哩（Chandri，月）酥贊捺哩（Su-chandri，極月）(一) 贊捺啰（Chandra，月）咩（me，於我）嚩嚕吉帝（Varokite，照耀）娑嚩（Sva，自性）賀（ha，圓滿）(二)
甘露光菩薩真言曰： 唵（Om，種子字）阿弭多（Amita，無量）缽啰（Prabha，光）毗（bhi，具有）(一) 阿弭多（Amita，無量）末底（mati，智慧）吽（Hum，種子字）(二)
虛空藏菩薩真言曰： 唵（Om，種子字）誐誐你（Gagani，虛空）(一) 誐誐那（Gagana，虛空）嚩啰嚕左你（Vararocani，殊勝光明）吽（Hum，種子字）(二)
除蓋障菩薩真言曰： 唵（Om，種子字）薩哩嚩（Sarva，一切）你（ni，去除）嚩啰拏（varana，障礙）尾瑟剛（Viskambhi，摧毀）鼻尼（ni，者）吽（Hum，種子字）
復說焰鬘得迦（Yamantaka，降閻魔尊）明王真言曰： 唵（Om，種子字）焰鬘（Yamanta，降閻魔）得迦（ka，者）吽（Hum，種子字）
缽啰（Prajna，般若）研得迦（ghantaka，金剛鈴）明王真言曰： 唵（Om，種子字）缽啰（Prajna，般若）研得迦（ghantaka，金剛鈴）吽（Hum，種子字）
缽訥鬘得迦（Padmantaka，蓮華降魔）明王
【English Translation】 English version: Sarva Paya Jahi (One) Sarva Paya Shodhini Hum (Two)
The True Words of the Bodhisattva Who Breaks All Darkness and Gloom: Om Sarva Shoka-tamo (One) Nirghata Tanmati Hum (Two)
The True Words of the Prosperous Light Bodhisattva: Om Ra lini (One) Maha Ra lini Hum (Two)
The True Words of the Sudhana (Good Wealth) Bodhisattva: Om Sudhana Sriya Hum
The True Words of the Moonlight Bodhisattva: Om Chandri Su-chandri (One) Chandra me Varokite Svaha (Two)
The True Words of the Sweet Dew Light Bodhisattva: Om Amita Prabha bhi (One) Amita mati Hum (Two)
The True Words of the Akasagarbha (Space Treasury) Bodhisattva: Om Gagani (One) Gagana Vararocani Hum (Two)
The True Words of the Sarvanivaranaviskambhin (Remover of All Obstacles) Bodhisattva: Om Sarva nivarana Viskambhi ni Hum
Again, the True Words of the Yamantaka (Lord of Death Destroyer) Vidyaraja (Wisdom King) are spoken: Om Yamanta ka Hum
The True Words of the Prajnaghantaka (Wisdom Bell) Vidyaraja: Om Prajnaghantaka Hum
The True Words of the Padmantaka (Lotus Destroyer) Vidyaraja:
言曰。
唵(引)缽訥鬘得迦吽(引)
尾覲難得迦明王真言曰。
唵(引)阿密哩(二合)多軍拏里(一)尾覲難(二合引)得迦吽(引)(二)
不動尊明王真言曰。
唵(引)阿左羅吽(引)賀(引)
吒枳明王真言曰。
唵(引)吒枳吽(引)𠺁(仁作反)
你罹難拏明王真言曰。
唵(引)你(引)罹難拏(一)摩賀(引)難拏吽(引)(二)
大力明王真言曰。
唵(引)骨嚕馱那吽(引)𠺁(上同)
如是等諸大菩薩及大明王精妙字真言。安曼拏羅中。如是所說無數俱胝精妙字等。從三摩地生。時阿阇梨依法觀想已。用金剛鉤印請召諸佛如來。用金剛印請召諸菩薩及諸賢聖。用結輪印請召諸明王。用結索印請召諸唧吒唧致。用結鉤印請召訥多訥帝等。此是瑜伽大教王請召儀則。
佛說瑜伽大教王經卷第一 大正藏第 18 冊 No. 0890 佛說瑜伽大教王經
佛說瑜伽大教王經卷第二
西天譯經三藏朝散大夫試光祿卿明教大師臣法賢奉 詔譯
三摩地品第四
爾時世尊大遍照金剛如來。入大智力變化圓滿三摩地。從定出已。告金剛手大菩薩言。汝今諦聽。我今為汝說一切真言秘
【現代漢語翻譯】 現代漢語譯本： 接著說：
『唵(引) 缽訥鬘得迦 吽(引)』
尾覲難得迦明王（Vighnantaka-vidyaraja，摧破障礙明王）真言說：
『唵(引) 阿密哩(二合)多軍拏里(一) 尾覲難(二合引)得迦 吽(引)(二)』
不動尊明王（Acala-vidyaraja，不動明王）真言說：
『唵(引) 阿左羅 吽(引) 賀(引)』
吒枳明王（Cakri-vidyaraja，輪明王）真言說：
『唵(引) 吒枳 吽(引) 𠺁(仁作反)』
你罹難拏明王（Niladanda-vidyaraja，青杖明王）真言說：
『唵(引) 你(引)罹難拏(一) 摩賀(引)難拏 吽(引)(二)』
大力明王（Mahabala-vidyaraja，大力明王）真言說：
『唵(引) 骨嚕馱那 吽(引) 𠺁(上同)』
像這些諸大菩薩及大明王精妙的字真言，安置在曼拏羅（Mandala，壇城）中。像這樣所說的無數俱胝（koti，印度計數單位，千萬）精妙字等，是從三摩地（Samadhi，禪定）中產生的。這時，阿阇梨（Acarya，導師）依法觀想后，用金剛鉤印請召諸佛如來，用金剛印請召諸菩薩及諸賢聖，用結輪印請召諸明王，用結索印請召諸唧吒唧致（Citracitra），用結鉤印請召訥多訥帝（Nadata-nati）等。這是瑜伽大教王（Yoga Tantra Raja）的請召儀則。
《佛說瑜伽大教王經》卷第一 大正藏第 18 冊 No. 0890 《佛說瑜伽大教王經》
《佛說瑜伽大教王經》卷第二
西天譯經三藏朝散大夫試光祿卿明教大師臣法賢奉 詔譯
三摩地品第四
這時，世尊大遍照金剛如來（Vairocana-vajra-tathagata，大日金剛如來），進入大智力變化圓滿三摩地。從定中出來后，告訴金剛手大菩薩（Vajrapani-bodhisattva）說：『你現在仔細聽，我將為你解說一切真言秘密。』
【English Translation】 English version: Then it says:
'Om Padmanantaka Hum'
The mantra of Vighnantaka-vidyaraja (Destroyer of Obstacles Vidyaraja) says:
'Om Amrita-kundali Vighnantaka Hum'
The mantra of Acala-vidyaraja (Immovable Vidyaraja) says:
'Om Acala Hum Ha'
The mantra of Cakri-vidyaraja (Wheel Vidyaraja) says:
'Om Cakri Hum Tram'
The mantra of Niladanda-vidyaraja (Blue Staff Vidyaraja) says:
'Om Niladanda Maha-danda Hum'
The mantra of Mahabala-vidyaraja (Great Strength Vidyaraja) says:
'Om Krodhana Hum Tram'
Like these great Bodhisattvas and great Vidyarajas' subtle word mantras, place them in the Mandala (sacred circle). Like these countless kotis (Indian unit of measurement, ten million) of subtle words that have been spoken, they arise from Samadhi (meditative absorption). At this time, the Acarya (teacher) visualizes according to the Dharma, and then uses the Vajra hook mudra to invite all Buddhas and Tathagatas. Use the Vajra mudra to invite all Bodhisattvas and all sages. Use the Chakra mudra to invite all Vidyarajas. Use the rope mudra to invite all Citracitras. Use the hook mudra to invite Nadata-natis and others. These are the invocation rituals of the Yoga Tantra Raja (King of Yoga Tantras).'
Yoga Tantra Raja Sutra Spoken by the Buddha, Volume 1 Taisho Tripitaka Volume 18 No. 0890 Yoga Tantra Raja Sutra Spoken by the Buddha
Yoga Tantra Raja Sutra Spoken by the Buddha, Volume 2
Translated by Tripiṭaka Dharma Master Fa Xian of the Western Heaven, Minister of the Imperial Academy, Great Master of Manifest Teaching, by Imperial Decree
Chapter 4: Samadhi
At that time, the World Honored One, the Great Vairocana-vajra-tathagata (Great Illuminating Vajra Thus Come One), entered the Samadhi of Great Wisdom Power Transformation and Perfection. Having emerged from this Samadhi, he said to the Vajrapani-bodhisattva (Vajra Hand Bodhisattva): 'Now listen carefully. I will now explain to you all the secrets of the mantras.'
密三摩地法。所為持明者于曼拏羅畢竟了知。粉畫佛像等依法觀想。當得畢竟大智不難。證得無上菩提。何況所求成就之法今說三摩地法于本身想出oṃ 唵字變成大智。以慧開引大智。變成大遍照如來。身真金色有其三面。善相圓滿。頂戴寶冠垂於髮髻身有六臂。二手結禪定印。左第二手持般若經。第三手持弓。右第二手持輪。第三手持箭。身光熾盛天人悉怖化佛如雲。復攝化佛入遍照佛身。時阿阇梨念微妙字觀想真理。
複次說三摩地法。復想口中a 阿字。阿字變成無量壽佛。其身白色六臂三面。面各三目頂戴寶冠。冠有遍照如來而垂髮髻。一切裝嚴二手開蓮花。右第二手持金剛杵。第三手持數珠。左第二手持般若經。第三手執軍持。光明熾盛遍身普照。變化金剛杵。諸魔驚怖迷悶躄地。如是阿阇梨觀想口金剛非久證菩提。此名一切相最上廣大法藏三摩地。
復說三摩地法。時阿阇梨想自本心而為月輪。月輪變成hūṃ 吽字吽字變成阿閦佛。身翡翠色八臂三面。面各三目頂戴寶冠。色相妙善一切裝嚴。右第一手持金剛杵。第二手持利劍。第三手持鉤。第四手持箭。左第一手持鈴。第二手持般若經。第三手持罥索。第四手持弓。如是想阿閦佛遍滿虛空。時阿阇梨若常以金剛定心觀想。不久證大菩提
【現代漢語翻譯】 現代漢語譯本： 密三摩地法（Guhyasamādhi-dharma，秘密三摩地之法）。修持明咒者對於曼拏羅（Maṇḍala，壇城）能夠完全了知。通過粉畫佛像等方式，依法進行觀想，就能輕易獲得究竟的大智慧，證得無上菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）。更何況是所求的成就之法呢？現在來說三摩地法（Samādhi-dharma，三摩地之法）：在自身觀想出oṃ（唵）字，唵字轉變成大智慧，以智慧開啟引導大智慧，轉變成大遍照如來（Mahāvairocana，大日如來）。身體呈現真金色，有三個面容，相貌圓滿美好，頭頂戴著寶冠，髮髻垂落。身上有六隻手臂，兩手結禪定印（Dhyāna-mudrā，禪定手印），左邊第二隻手持般若經（Prajñāpāramitā Sūtra，般若波羅蜜多經），第三隻手持弓，右邊第二隻手持輪（Cakra，法輪），第三隻手持箭。身光熾盛，天人都感到恐懼，化佛如雲般涌現。然後將化佛攝入遍照佛（Vairocana，毗盧遮那佛）身。此時，阿阇梨（Ācārya，導師）唸誦微妙的字句，觀想真理。
再次宣說三摩地法：再次觀想口中的a（阿）字，阿字轉變成無量壽佛（Amitāyus，阿彌陀佛）。身體呈現白色，有六隻手臂和三個面容，每個面容都有三隻眼睛，頭頂戴著寶冠，寶冠上有遍照如來（Vairocana，毗盧遮那佛），髮髻垂落。一切裝飾莊嚴，兩手持開蓮花，右邊第二隻手持金剛杵（Vajra，金剛杵），第三隻手持數珠（japamālā，念珠），左邊第二隻手持般若經（Prajñāpāramitā Sūtra，般若波羅蜜多經），第三隻手執軍持（kuṇḍikā，水瓶）。光明熾盛，遍身普照，變化出金剛杵（Vajra，金剛杵），使諸魔驚恐害怕，昏迷倒地。像這樣，阿阇梨（Ācārya，導師）觀想口金剛，不久就能證得菩提（Bodhi，覺悟）。這被稱為一切相最上廣大法藏三摩地（Sarva-ākāra-varopeta-dharma-dhātu-samādhi，具一切相最上廣大法界三摩地）。
再次宣說三摩地法：此時，阿阇梨（Ācārya，導師）觀想自己的本心為月輪，月輪轉變成hūṃ（吽）字，吽字轉變成阿閦佛（Akṣobhya，不動佛）。身體呈現翡翠色，有八隻手臂和三個面容，每個面容都有三隻眼睛，頭頂戴著寶冠，色相美妙，一切裝飾莊嚴。右邊第一隻手持金剛杵（Vajra，金剛杵），第二隻手持利劍，第三隻手持鉤，第四隻手持箭。左邊第一隻手持鈴（Ghaṇṭā，鈴），第二隻手持般若經（Prajñāpāramitā Sūtra，般若波羅蜜多經），第三隻手持罥索（Pāśa，絹索），第四隻手持弓。像這樣觀想阿閦佛（Akṣobhya，不動佛）遍滿虛空。此時，阿阇梨（Ācārya，導師）如果經常以金剛定心觀想，不久就能證得大菩提（Mahābodhi，大覺悟）。
【English Translation】 English version: The Guhyasamādhi-dharma (Secret Samādhi Dharma). The mantra holder who has completely understood the Maṇḍala (sacred geometric space) and contemplates according to the Dharma by drawing Buddha images, etc., will easily attain ultimate great wisdom and realize Anuttarā-samyak-saṃbodhi (unsurpassed perfect enlightenment). How much more so the methods for achieving desired accomplishments? Now, I will speak of the Samādhi-dharma (Samādhi Dharma): visualize the syllable oṃ (唵) arising from oneself, the oṃ syllable transforming into great wisdom. With wisdom, open and guide great wisdom, transforming into Mahāvairocana (Great Illuminator Tathagata). The body is true golden color, with three faces, perfectly complete in auspicious features, wearing a jeweled crown on the head with hair hanging down. The body has six arms, the two hands forming the Dhyāna-mudrā (meditation mudra). The second left hand holds the Prajñāpāramitā Sūtra (Perfection of Wisdom Sutra), the third hand holds a bow. The second right hand holds a Cakra (wheel), the third hand holds an arrow. The body's light is blazing, causing fear in gods and humans, with transformation Buddhas appearing like clouds. Then, gather the transformation Buddhas into the body of Vairocana (the Illuminator Buddha). At this time, the Ācārya (teacher) recites subtle syllables and contemplates the truth.
Furthermore, I will speak of the Samādhi-dharma (Samādhi Dharma): again, visualize the syllable a (阿) in the mouth. The a syllable transforms into Amitāyus (Immeasurable Life Buddha). The body is white, with six arms and three faces, each face with three eyes, wearing a jeweled crown on the head, with Vairocana (the Illuminator Tathagata) on the crown and hair hanging down. Adorned with all ornaments, the two hands hold open lotuses. The second right hand holds a Vajra (diamond scepter), the third hand holds a japamālā (rosary). The second left hand holds the Prajñāpāramitā Sūtra (Perfection of Wisdom Sutra), the third hand holds a kuṇḍikā (water flask). The light is blazing, illuminating everywhere, transforming into Vajras (diamond scepters), causing all demons to be terrified, confused, and collapsing to the ground. In this way, the Ācārya (teacher) contemplates the mouth Vajra, and will soon realize Bodhi (enlightenment). This is called the Sarva-ākāra-varopeta-dharma-dhātu-samādhi (Samādhi of the Treasury of the Most Excellent and Vast Dharma with All Aspects).
Again, I will speak of the Samādhi-dharma (Samādhi Dharma): at this time, the Ācārya (teacher) visualizes their own mind as a moon disc. The moon disc transforms into the syllable hūṃ (吽), the hūṃ syllable transforms into Akṣobhya (Immovable Buddha). The body is emerald green, with eight arms and three faces, each face with three eyes, wearing a jeweled crown on the head, with beautiful and auspicious features, adorned with all ornaments. The first right hand holds a Vajra (diamond scepter), the second hand holds a sharp sword, the third hand holds a hook, the fourth hand holds an arrow. The first left hand holds a Ghaṇṭā (bell), the second hand holds the Prajñāpāramitā Sūtra (Perfection of Wisdom Sutra), the third hand holds a Pāśa (noose), the fourth hand holds a bow. In this way, visualize Akṣobhya (Immovable Buddha) pervading all of space. At this time, if the Ācārya (teacher) constantly contemplates with a Vajra-fixed mind, they will soon realize Mahābodhi (Great Enlightenment).
。此名超老死大心圓滿力金剛無邊三摩地。
復說三摩地法。時阿阇梨觀想traṃ 怛囕(二合)字變為大智。大智化成寶生佛。身現赤色四臂三面。面各三目善相圓滿。頂戴寶冠身嚴眾寶。結跏趺坐二手結禪定印。右第二手持金剛杵。左第二手持如意寶。遍滿虛空悉現寶生如來。降大寶雨及化諸菩薩。此名寶生大智金剛三摩地。
復說三摩地法。時阿阇梨觀想khaṃ 亢字變為大智。大智化為不空成就佛。身現綠色四臂二手結禪定印。右第二手持利劍。左第二手持鉤。變化諸佛如雨滿空。悉作一切成就法。放大光明與智海無異。如是觀想虛空藏大牟尼。彼人與虛空等離一切有為法。此名虛空性大智金剛三摩地。如是說五如來三摩地法已。
復說四親近菩薩觀想法。時阿阇梨觀想laṃ 朗字變為大智。大智化成佛眼菩薩。身真金色一切裝嚴。八臂三面面各三目善相圓滿。右第一手作施愿印第二手作無畏印。第三手持金剛杵。第四手持箭。左第一手持罥索。頭指豎立作期克印。第二手持寶樹枝。第三手持數珠。第四手持弓。放赤色光明化佛如雲。如是觀想大智。金剛諸天驚怖。悉皆合掌作禮。如是觀想佛眼菩薩。以菩提分力而為裝嚴。此名佛眼變化大智金剛三摩地。
復說三摩地法。時
【現代漢語翻譯】 現代漢語譯本：此名超老死大心圓滿力金剛無邊三摩地（Samadhi，禪定）。
復說三摩地法。此時阿阇梨（Acharya，導師）觀想traṃ 怛囕(二合)字變為大智。大智化成寶生佛（Ratnasambhava）。身現赤色四臂三面。面各三目善相圓滿。頂戴寶冠身嚴眾寶。結跏趺坐二手結禪定印。右第二手持金剛杵（Vajra）。左第二手持如意寶（Cintamani）。遍滿虛空悉現寶生如來。降大寶雨及化諸菩薩（Bodhisattva）。此名寶生大智金剛三摩地。
復說三摩地法。此時阿阇梨觀想khaṃ 亢字變為大智。大智化為不空成就佛（Amoghasiddhi）。身現綠色四臂二手結禪定印。右第二手持利劍。左第二手持鉤。變化諸佛如雨滿空。悉作一切成就法。放大光明與智海無異。如是觀想虛空藏（Akasagarbha）大牟尼（Mahamuni）。彼人與虛空等離一切有為法。此名虛空性大智金剛三摩地。如是說五如來三摩地法已。
復說四親近菩薩觀想法。此時阿阇梨觀想laṃ 朗字變為大智。大智化成佛眼菩薩（Buddhalocana）。身真金色一切裝嚴。八臂三面面各三目善相圓滿。右第一手作施愿印第二手作無畏印。第三手持金剛杵。第四手持箭。左第一手持罥索。頭指豎立作期克印。第二手持寶樹枝。第三手持數珠。第四手持弓。放赤色光明化佛如雲。如是觀想大智。金剛諸天驚怖。悉皆合掌作禮。如是觀想佛眼菩薩。以菩提分力而為裝嚴。此名佛眼變化大智金剛三摩地。
復說三摩地法。此時
【English Translation】 English version: This is called the unsurpassed, beyond old age and death, great mind, perfect power, Vajra (Diamond) boundless Samadhi (meditative absorption).
Again, the method of Samadhi is explained. At this time, the Acharya (teacher) visualizes the syllable traṃ 怛囕(two combined) transforming into great wisdom. The great wisdom transforms into Ratnasambhava (Jewel-born Buddha). His body appears red with four arms and three faces. Each face has three eyes, and his auspicious appearance is complete. He wears a jeweled crown and his body is adorned with many jewels. He sits in the lotus position with his two hands forming the meditation mudra. His second right hand holds a Vajra (thunderbolt). His second left hand holds a Cintamani (wish-fulfilling jewel). The entire sky is filled with manifestations of Ratnasambhava Tathagata (Thus Come One). He sends down great showers of jewels and transforms into various Bodhisattvas (enlightenment beings). This is called the Ratnasambhava Great Wisdom Vajra Samadhi.
Again, the method of Samadhi is explained. At this time, the Acharya visualizes the syllable khaṃ 亢 transforming into great wisdom. The great wisdom transforms into Amoghasiddhi (Infallible Success Buddha). His body appears green with four arms and two hands forming the meditation mudra. His second right hand holds a sword. His second left hand holds a hook. He transforms into various Buddhas like rain filling the sky. He performs all kinds of accomplishment practices. He emits great light, which is no different from the ocean of wisdom. Thus, he visualizes Akasagarbha (space treasury) Mahamuni (great sage). That person is equal to space and is free from all conditioned dharmas. This is called the Nature of Space Great Wisdom Vajra Samadhi. Thus, the Samadhi methods of the Five Tathagatas have been explained.
Again, the visualization method of the Four Close Bodhisattvas is explained. At this time, the Acharya visualizes the syllable laṃ 朗 transforming into great wisdom. The great wisdom transforms into Buddhalocana (Buddha-eye Bodhisattva). Her body is pure gold and adorned with everything. She has eight arms and three faces, each face with three eyes and a complete auspicious appearance. Her first right hand makes the wish-granting mudra, and her second hand makes the fearless mudra. Her third hand holds a Vajra. Her fourth hand holds an arrow. Her first left hand holds a snare. Her index finger is raised, making the threatening mudra. Her second hand holds a jeweled tree branch. Her third hand holds a rosary. Her fourth hand holds a bow. She emits red light, transforming Buddhas like clouds. Thus, he visualizes great wisdom. The Vajra deities are frightened and all put their palms together in reverence. Thus, he visualizes Buddhalocana Bodhisattva, adorned with the power of the Bodhi components. This is called the Buddhalocana Transformation Great Wisdom Vajra Samadhi.
Again, the method of Samadhi is explained. At this time,
阿阇梨觀想maṃ 𤚥字變為大智。大智化成摩摩枳菩薩。身如優缽羅花色六臂三面。面各三目放赤色光明。右第一手作無畏印。第二手持金剛杵。第三手持箭。左第一手作期克印。第二手持罥索。第三手持弓。變化諸佛如雨滿空。如是觀想三身大力金剛。從於無相而現有相。此名幻生大智力甚深三摩地。
復說三摩地法。時阿阇梨觀想paṃ 邦字變為大智。大智化成白衣菩薩。身現白色六臂三面。面各三目一切裝嚴。右第一手作無畏印。第二手持金剛杵。第三手持箭。左第一手持蓮花。第二手持數珠。第三手持弓。結跏趺坐觀想。蓮花。化佛如雲滿虛空界。如是觀想此三摩地。是人當得最上菩提。此名蓮花神通最勝佛智金剛三摩地。
復說三摩地法。時阿阇梨觀想taṃ 當(丁江切)字變為大智。大智化成多羅菩薩。諸相圓滿身現綠色。六臂三面面各三目結跏趺坐。放赤色光遍滿熾盛變化。諸佛遍滿虛空觀想菩薩為一切眾生之母右第一手作無畏印。第二手持金剛杵。第三手持箭。左第一手作期克印。第二手持優缽羅花。第三手持弓。此名降伏一切眾生大樂智金剛三摩地。
復說三摩地法。時阿阇梨觀想四親近菩薩。所謂薩埵金剛菩薩。寶金剛菩薩。法金剛菩薩。羯磨金剛菩薩。如前想已不久
【現代漢語翻譯】 現代漢語譯本：阿阇梨（Acharya，導師）觀想maṃ（種子字）字變為大智（Mahaprajna，偉大的智慧）。大智化成摩摩枳菩薩（Mamaki Bodhisattva）。身如優缽羅花（Utpala，藍色蓮花）色，六臂三面。面各三目，放赤色光明。右第一手作無畏印（Abhaya Mudra，無所畏懼的手印），第二手持金剛杵（Vajra，一種象徵堅不可摧的法器），第三手持箭。左第一手作期克印（Karana Mudra，驅逐邪惡的手印），第二手持罥索（Pasa，一種繩索），第三手持弓。變化諸佛如雨滿空。如是觀想三身大力金剛（Trikaya Mahabala Vajra，具有強大力量的金剛身）。從於無相而現有相。此名幻生大智力甚深三摩地（Maya-utpanna Mahaprajna Bala Gambhira Samadhi，由幻化而生的大智慧力甚深禪定）。 復說三摩地法。時阿阇梨觀想paṃ（種子字）邦字變為大智。大智化成白衣菩薩。身現白色六臂三面。面各三目一切裝嚴。右第一手作無畏印，第二手持金剛杵，第三手持箭。左第一手持蓮花（Padma，象徵純潔），第二手持數珠（Rosary，念珠），第三手持弓。結跏趺坐觀想蓮花。化佛如雲滿虛空界。如是觀想此三摩地。是人當得最上菩提（Anuttara-samyak-sambodhi，無上正等正覺）。此名蓮花神通最勝佛智金剛三摩地（Padma Siddhi Uttama Buddha-jnana Vajra Samadhi，蓮花神通最殊勝的佛智金剛禪定）。 復說三摩地法。時阿阇梨觀想taṃ（種子字）當（丁江切）字變為大智。大智化成多羅菩薩（Tara Bodhisattva）。諸相圓滿身現綠色。六臂三面面各三目結跏趺坐。放赤色光遍滿熾盛變化。諸佛遍滿虛空觀想菩薩為一切眾生之母右第一手作無畏印，第二手持金剛杵，第三手持箭。左第一手作期克印，第二手持優缽羅花，第三手持弓。此名降伏一切眾生大樂智金剛三摩地（Sarva-sattva Damana Mahasukha-jnana Vajra Samadhi，降伏一切眾生的大樂智慧金剛禪定）。 復說三摩地法。時阿阇梨觀想四親近菩薩。所謂薩埵金剛菩薩（Sattva Vajra Bodhisattva），寶金剛菩薩（Ratna Vajra Bodhisattva），法金剛菩薩（Dharma Vajra Bodhisattva），羯磨金剛菩薩（Karma Vajra Bodhisattva）。如前想已不久
【English Translation】 English version: The Acharya (teacher) visualizes the syllable maṃ (seed syllable) transforming into Mahaprajna (Great Wisdom). Mahaprajna transforms into Mamaki Bodhisattva. Her body is the color of an Utpala (blue lotus) flower, with six arms and three faces. Each face has three eyes, emitting red light. The first right hand makes the Abhaya Mudra (gesture of fearlessness), the second holds a Vajra (a ritual object symbolizing indestructibility), and the third holds an arrow. The first left hand makes the Karana Mudra (gesture of expelling evil), the second holds a Pasa (noose), and the third holds a bow. Emanated Buddhas fill the sky like rain. Thus, visualize the Trikaya Mahabala Vajra (Three-bodied Great Power Vajra). From the unmanifest, the manifest appears. This is called Maya-utpanna Mahaprajna Bala Gambhira Samadhi (Illusion-born Great Wisdom Power Profound Samadhi). Again, the method of Samadhi is explained. The Acharya visualizes the syllable paṃ (seed syllable) transforming into Mahaprajna. Mahaprajna transforms into a White-Clad Bodhisattva. Her body appears white, with six arms and three faces. Each face has three eyes, adorned with all ornaments. The first right hand makes the Abhaya Mudra, the second holds a Vajra, and the third holds an arrow. The first left hand holds a Padma (lotus), the second holds a Rosary, and the third holds a bow. Sit in the lotus position and visualize the lotus. Emanated Buddhas fill the entire space like clouds. Thus, visualize this Samadhi. This person will attain Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment). This is called Padma Siddhi Uttama Buddha-jnana Vajra Samadhi (Lotus Accomplishment Supreme Buddha-wisdom Vajra Samadhi). Again, the method of Samadhi is explained. The Acharya visualizes the syllable taṃ (seed syllable) transforming into Mahaprajna. Mahaprajna transforms into Tara Bodhisattva. All features are perfect, and her body appears green. She has six arms and three faces, each face with three eyes, sitting in the lotus position. Red light is emitted, filling and blazing intensely. Emanated Buddhas fill the entire space. Visualize the Bodhisattva as the mother of all beings. The first right hand makes the Abhaya Mudra, the second holds a Vajra, and the third holds an arrow. The first left hand makes the Karana Mudra, the second holds an Utpala flower, and the third holds a bow. This is called Sarva-sattva Damana Mahasukha-jnana Vajra Samadhi (Subduing All Beings Great Bliss Wisdom Vajra Samadhi). Again, the method of Samadhi is explained. The Acharya visualizes the four close Bodhisattvas. Namely, Sattva Vajra Bodhisattva, Ratna Vajra Bodhisattva, Dharma Vajra Bodhisattva, and Karma Vajra Bodhisattva. After visualizing as before, not long...
證大菩提。此名四聖諦歡喜三摩地。
復說三摩地法。時阿阇梨觀想cuṃ 尊字變成大智。大智化成尊那菩薩。七俱胝如來三身。贊說此菩薩真言成九字。亦成九分法成九大菩薩。身如秋月色眾寶裝嚴。諸相圓滿能度一切賢聖。此菩薩二十六臂三面。面各三目。正面善相微笑。右面大青色作忿怒相。利牙如初月舌如閃電。左面黃色咬唇。此菩薩或坐或立如戲舞勢。二手結本印安於心中。右第二手作無畏印。第三手持劍。第四手持寶瓔珞。第五手持海甘果。第六手持箭。第七手持鉞斧。第八手持寶棒。第九手持骨朵。第十手持鉤。第十一手持金剛杵。第十二手作期克印。第十三手持數珠。左第二手持如意寶幢。第三手持蓮花。第四手執軍持。第五手持罥索。第六手持弓。第七手持爍吉帝。第八手持輪。第九手持螺。第十手作期克印。第十一手持賢瓶。第十二手持頻尼波羅。第十三手持般若經。坐蓮花座遍身光明。著阿蹉哥衣偏袒掛絡腋。及種種衣服裝嚴。變化諸佛遍滿虛空。如是尊那菩薩具大神通力。諸天魔等見之驚怖。悉智皆向前合掌頂禮。如是阿阇梨若常觀想持此真言。彼人不久證大菩提。若入此三摩地。剎那之間能除一切罪。何況別成就法。此名無邊勝大智尊那大力金剛最勝三摩地。
復說三摩地
【現代漢語翻譯】 現代漢語譯本 證得偉大的菩提智慧。這被稱為四聖諦歡喜三摩地（Samadhi，一種精神集中狀態）。
再次講述三摩地之法。此時，阿阇梨（Acharya，導師）觀想cuṃ字變成大智慧。大智慧化成尊那菩薩（Cundi Bodhisattva）。七俱胝（Koti，一千萬）如來（Tathagata，佛）的三身（Trikaya，法身、報身、應身）。讚頌說此菩薩的真言（Mantra，咒語）成為九字，也成為九分法，化成九大菩薩。身體如秋月般潔白，以各種珍寶莊嚴，諸種相好圓滿，能夠度化一切賢聖。
此菩薩有二十六臂三面，每面各三隻眼睛。正面呈現善良的微笑，右面為大青色，呈現忿怒之相，鋒利的牙齒如新月，舌頭如閃電。左面為黃色，咬著嘴唇。此菩薩或坐或立，呈現如戲舞般的姿態。兩隻手結本印（Mudra，手印）安放在心中。右邊第二隻手作無畏印（Abhaya Mudra，表示無畏的手印），第三隻手持劍，第四隻手持寶瓔珞，第五隻手持海甘果，第六隻手持箭，第七隻手持鉞斧，第八隻手持寶棒，第九隻手持骨朵，第十隻手持鉤，第十一隻手持金剛杵（Vajra，一種象徵堅固和力量的法器），第十二隻手作期克印，第十三隻手持數珠（Rosary，念珠）。
左邊第二隻手持如意寶幢（Wish-fulfilling banner，能實現願望的旗幟），第三隻手持蓮花，第四隻手執軍持（Kundika，水瓶），第五隻手持罥索（Noose，繩索），第六隻手持弓，第七隻手持爍吉帝（Shakti，能量或力量的象徵），第八隻手持輪（Chakra，輪盤），第九隻手持螺（Conch，海螺），第十隻手作期克印，第十一隻手持賢瓶（Treasure vase，寶瓶），第十二隻手持頻尼波羅（Pinnipala，一種樂器），第十三隻手持般若經（Prajna Sutra，智慧經典）。
坐于蓮花座上，遍身光明。穿著阿蹉哥衣（Achchaka，一種印度服裝），偏袒露出肩膀，掛著絡腋（Necklace，項鍊），以及各種各樣的衣服莊嚴自身。變化出諸佛，遍滿虛空。如此尊那菩薩具有大神通力，諸天（Deva，神）魔（Mara，惡魔）等見到都感到驚怖，所有智者都向前合掌頂禮。如此阿阇梨如果經常觀想並持誦此真言，那麼這個人不久就能證得偉大的菩提智慧。如果進入此三摩地，剎那之間就能消除一切罪業，更何況是其他的成就之法。這被稱為無邊勝大智尊那大力金剛最勝三摩地。
再次講述三摩地
【English Translation】 English version Attaining great Bodhi (Enlightenment). This is called the Four Noble Truths Joy Samadhi (a state of mental concentration).
Again, explaining the Samadhi method. At this time, the Acharya (teacher) visualizes the syllable cuṃ transforming into great wisdom. The great wisdom transforms into Cundi Bodhisattva. Seven Koti (ten million) Tathagatas (Buddhas) of the Trikaya (three bodies: Dharmakaya, Sambhogakaya, Nirmanakaya). Praising that this Bodhisattva's Mantra (sacred utterance) becomes nine syllables, also becomes the ninefold Dharma, transforming into nine great Bodhisattvas. The body is like the autumn moon in color, adorned with various treasures, with all auspicious marks complete, able to liberate all virtuous and holy beings.
This Bodhisattva has twenty-six arms and three faces, each face with three eyes. The front face shows a kind smile, the right face is dark blue, showing an angry expression, sharp teeth like a crescent moon, tongue like lightning. The left face is yellow, biting the lip. This Bodhisattva either sits or stands, in a playful dancing posture. Two hands form the root Mudra (hand gesture) placed at the heart. The second right hand makes the Abhaya Mudra (gesture of fearlessness), the third hand holds a sword, the fourth hand holds a jeweled necklace, the fifth hand holds a citron fruit, the sixth hand holds an arrow, the seventh hand holds a鉞斧(yuefu, battle axe), the eighth hand holds a jeweled staff, the ninth hand holds a bone club, the tenth hand holds a hook, the eleventh hand holds a Vajra (diamond scepter), the twelfth hand makes the Tarjani Mudra (warning gesture), the thirteenth hand holds a Rosary (prayer beads).
The second left hand holds a Wish-fulfilling banner, the third hand holds a lotus flower, the fourth hand holds a Kundika (water bottle), the fifth hand holds a Noose, the sixth hand holds a bow, the seventh hand holds a Shakti (energy or power symbol), the eighth hand holds a Chakra (wheel), the ninth hand holds a Conch (seashell), the tenth hand makes the Tarjani Mudra, the eleventh hand holds a Treasure vase, the twelfth hand holds a Pinnipala (a musical instrument), the thirteenth hand holds a Prajna Sutra (wisdom scripture).
Sitting on a lotus seat, the whole body radiates light. Wearing Achchaka (an Indian garment), with one shoulder bared, wearing a Necklace, and adorned with various clothes. Transforming into Buddhas, filling the entire space. Thus, Cundi Bodhisattva possesses great supernatural powers, all Devas (gods) and Maras (demons) are terrified upon seeing her, all wise beings come forward, joining palms and bowing in reverence. If the Acharya constantly visualizes and recites this Mantra, that person will soon attain great Bodhi. If entering this Samadhi, in an instant, all sins can be eliminated, let alone other methods of accomplishment. This is called the Boundless Victorious Great Wisdom Cundi Great Power Vajra Supreme Samadhi.
Again, explaining the Samadhi
法。時阿阇梨觀想raṃ 囕字變成大智。大智化成寶光菩薩。身真金色結跏趺坐六臂三面。面各三目諸相圓滿。面顏微笑眾寶裝嚴。二手持寶寶放光明。右第二手作無畏印。第三手持箭。左第二手作期克諸惡印。第三手持弓。身有赤色光明。化佛如雲遍滿虛空。如是觀想此菩薩。最上妙法藏能除諸惡不久成菩提。此名寶云佛智光照三摩地。
復說三摩地法。時阿阇梨觀想bhriṃ 勃零(二合)字變成大智。大智化成顰眉菩薩。能度諸怖畏身如秋月色。六臂三面面各三目。現喜怒相光明熾盛。右第一手持金剛杵。第二手持寶杖。第三手持箭。左第一手持罥索及作期克印。第二手執軍持。第三手持弓。化佛如雲。如是行住坐臥恒作觀想。能除一切怖畏必得菩提。此名能除一切怖畏大智金剛三摩地。
復說三摩地法。時阿阇梨觀想hūṃ 吽字變成大智。大智化成金剛鎖菩薩。此即諸佛母能降惡眾生。身現綠色六臂三面。面各三目作微笑相眾寶裝嚴。右第一手持金剛杵。第二手持金剛鎖。第三手持箭。左第一手作期克印。第二手持罥索。第三手持弓。化佛如雲。如是觀想金剛鎖菩薩。彼人不久證大菩提。何況別成就法。此名金剛鎖解脫大智金剛三摩地。
復說三摩地法。時阿阇梨觀想mai 昧字
【現代漢語翻譯】 現代漢語譯本：法。此時阿阇梨觀想 raṃ（種子字，表示光明）字變成大智。大智化成寶光菩薩。身真金色，結跏趺坐，六臂三面。面各三目，諸相圓滿。面顏微笑，眾寶莊嚴。二手持寶寶，放光明。右第二手作無畏印。第三手持箭。左第二手作期克諸惡印。第三手持弓。身有赤色光明。化佛如雲，遍滿虛空。如是觀想此菩薩，最上妙法藏，能除諸惡，不久成菩提。此名寶云佛智光照三摩地。 復說三摩地法。此時阿阇梨觀想 bhriṃ（種子字）字變成大智。大智化成顰眉菩薩。能度諸怖畏，身如秋月色。六臂三面，面各三目。現喜怒相，光明熾盛。右第一手持金剛杵。第二手持寶杖。第三手持箭。左第一手持罥索及作期克印。第二手執軍持。第三手持弓。化佛如雲。如是行住坐臥恒作觀想，能除一切怖畏，必得菩提。此名能除一切怖畏大智金剛三摩地。 復說三摩地法。此時阿阇梨觀想 hūṃ（種子字）字變成大智。大智化成金剛鎖菩薩。此即諸佛母，能降惡眾生。身現綠色，六臂三面。面各三目，作微笑相，眾寶莊嚴。右第一手持金剛杵。第二手持金剛鎖。第三手持箭。左第一手作期克印。第二手持罥索。第三手持弓。化佛如雲。如是觀想金剛鎖菩薩，彼人不久證大菩提。何況別成就法。此名金剛鎖解脫大智金剛三摩地。 復說三摩地法。此時阿阇梨觀想 mai（種子字）字
【English Translation】 English version: The Dharma. At this time, the Acharya visualizes the syllable raṃ (seed syllable, representing light) transforming into Great Wisdom. Great Wisdom transforms into the Jewel Light Bodhisattva. The body is true golden color, seated in the lotus position, with six arms and three faces. Each face has three eyes, and all features are perfect. The face has a smiling expression, adorned with various jewels. The two hands hold jewel treasures, emitting light. The second right hand makes the Abhaya Mudra (fearless gesture). The third hand holds an arrow. The second left hand makes the Tarjani Mudra (threatening gesture) against all evils. The third hand holds a bow. The body has red light. Transformation Buddhas are like clouds, filling the entire space. By visualizing this Bodhisattva in this way, one obtains the supreme and wonderful Dharma treasure, which can eliminate all evils and quickly attain Bodhi. This is called the Jewel Cloud Buddha Wisdom Light Illumination Samadhi. Again, the Samadhi method is explained. At this time, the Acharya visualizes the syllable bhriṃ (seed syllable) transforming into Great Wisdom. Great Wisdom transforms into the Frowning Bodhisattva. Able to deliver from all fears, the body is like the color of the autumn moon. With six arms and three faces, each face has three eyes. Manifesting a joyful and angry appearance, the light is blazing. The first right hand holds a vajra (diamond scepter). The second hand holds a jeweled staff. The third hand holds an arrow. The first left hand holds a noose and makes the Tarjani Mudra. The second hand holds a kundika (water vessel). The third hand holds a bow. Transformation Buddhas are like clouds. By constantly visualizing in this way, whether walking, standing, sitting, or lying down, one can eliminate all fears and will certainly attain Bodhi. This is called the Great Wisdom Vajra Samadhi that can eliminate all fears. Again, the Samadhi method is explained. At this time, the Acharya visualizes the syllable hūṃ (seed syllable) transforming into Great Wisdom. Great Wisdom transforms into the Vajra Lock Bodhisattva. This is the mother of all Buddhas, able to subdue evil beings. The body manifests green color, with six arms and three faces. Each face has three eyes, with a smiling expression, adorned with various jewels. The first right hand holds a vajra. The second hand holds a vajra lock. The third hand holds an arrow. The first left hand makes the Tarjani Mudra. The second hand holds a noose. The third hand holds a bow. Transformation Buddhas are like clouds. By visualizing the Vajra Lock Bodhisattva in this way, that person will soon realize Great Bodhi. What more needs to be said about separately accomplishing other methods? This is called the Vajra Lock Liberation Great Wisdom Vajra Samadhi. Again, the Samadhi method is explained. At this time, the Acharya visualizes the syllable mai (seed syllable)
變成大智。大智化成慈氏菩薩。四臂三面面各三目。于蓮花上結跏趺坐。二手結說法印。右第二手作施愿印為利眾生故。左第二手持龍花杖。變化諸佛及化菩薩如雲滿空。如是觀想所獲功德如前無異。此名慈氏力大智最勝三摩地。
復說三摩地法。時阿阇梨觀想muṃ 蒙字變成大智。大智化成妙吉祥菩薩。作童子相具大辯才。智慧第一善說妙法。三面面各三目。頭有三髻頂戴阿閦佛。于蓮花上結跏趺坐。以種種花嚴飾其身。諸相圓滿而作微笑。身有六臂。右第一手作施愿印。第二手持劍。第三手持箭。左第一手持般若經。第二手持優缽羅花。第三手持弓。化佛如雲。如是觀想得大勝利與前無異。此名大智慧光妙金剛三摩地。
爾時世尊說此三摩地法已。復說諸菩薩摩訶薩觀想之法。所謂香象菩薩。智幢菩薩。賢護菩薩。海意菩薩。無盡意菩薩。辯積菩薩。得大勢至菩薩。除一切罪障菩薩。破諸憂暗菩薩。熾盛光菩薩。月光菩薩。甘露光菩薩。虛空藏菩薩。除蓋障菩薩。如是等無數阿僧祇菩薩摩訶薩。若諸眾生如前儀軌一一觀想。諸微妙字變成大智。大智化成菩薩。各有三面面各三目。或四臂六臂等。各執幖幟神通變化。若人志誠持誦依法相續。彼人不久速得成就無上佛道。利樂一切有情。
復說
【現代漢語翻譯】 現代漢語譯本：變成大智（Mahamati，偉大的智慧）。大智化成慈氏菩薩（Maitreya Bodhisattva，彌勒菩薩）。四臂三面，每面各三目。于蓮花上結跏趺坐。二手結說法印。右第二手作施愿印，為利益眾生之故。左第二手持龍花杖。變化諸佛及化菩薩如雲滿空。如是觀想所獲功德如前無異。此名慈氏力大智最勝三摩地（Maitri-bala-mahamati-sarvottama-samadhi，彌勒力大智最勝三摩地）。
復說三摩地法。時阿阇梨觀想muṃ（蒙）字變成大智。大智化成妙吉祥菩薩（Manjushri Bodhisattva，文殊菩薩）。作童子相，具大辯才。智慧第一，善說妙法。三面面各三目。頭有三髻，頂戴阿閦佛（Akshobhya Buddha，不動佛）。于蓮花上結跏趺坐。以種種花嚴飾其身。諸相圓滿而作微笑。身有六臂。右第一手作施愿印。第二手持劍。第三手持箭。左第一手持般若經。第二手持優缽羅花。第三手持弓。化佛如雲。如是觀想得大勝利與前無異。此名大智慧光妙金剛三摩地（Mahamati-prajna-aloka-vajra-samadhi，大智慧光妙金剛三摩地）。
爾時世尊說此三摩地法已。復說諸菩薩摩訶薩觀想之法。所謂香象菩薩（Gandhahasti Bodhisattva，香象菩薩）。智幢菩薩（Jnana-ketu Bodhisattva，智幢菩薩）。賢護菩薩（Bhadrapala Bodhisattva，賢護菩薩）。海意菩薩（Sagaramati Bodhisattva，海意菩薩）。無盡意菩薩（Akshayamati Bodhisattva，無盡意菩薩）。辯積菩薩（Pratibhana-kuta Bodhisattva，辯積菩薩）。得大勢至菩薩（Mahasthamaprapta Bodhisattva，大勢至菩薩）。除一切罪障菩薩（Sarva-papa-jahasattva Bodhisattva，除一切罪障菩薩）。破諸憂暗菩薩（Sarva-soka-tamonirghatana Bodhisattva，破諸憂暗菩薩）。熾盛光菩薩（Jvalita-prabha Bodhisattva，熾盛光菩薩）。月光菩薩（Candra-prabha Bodhisattva，月光菩薩）。甘露光菩薩（Amrita-prabha Bodhisattva，甘露光菩薩）。虛空藏菩薩（Akasagarbha Bodhisattva，虛空藏菩薩）。除蓋障菩薩（Sarva-nivarana-vishkambhin Bodhisattva，除蓋障菩薩）。如是等無數阿僧祇菩薩摩訶薩。若諸眾生如前儀軌一一觀想。諸微妙字變成大智。大智化成菩薩。各有三面面各三目。或四臂六臂等。各執幖幟神通變化。若人志誠持誦依法相續。彼人不久速得成就無上佛道。利樂一切有情。
復說
【English Translation】 English version: It transforms into Mahamati (great wisdom). Mahamati transforms into Maitreya Bodhisattva (the Bodhisattva of Loving-Kindness). He has four arms and three faces, each face with three eyes. He sits in the lotus position (vajra posture) on a lotus flower. His two main hands form the teaching mudra (gesture). The second right hand makes the wish-granting mudra to benefit sentient beings. The second left hand holds a dragon-flower staff. He transforms into Buddhas and Bodhisattvas, filling the sky like clouds. The merit gained from such visualization is no different from before. This is called Maitri-bala-mahamati-sarvottama-samadhi (the Samadhi of Maitreya's Power, Great Wisdom, and Supreme Victory).
Again, the method of Samadhi is explained. At that time, the Acharya (teacher) visualizes the syllable muṃ transforming into Mahamati. Mahamati transforms into Manjushri Bodhisattva (the Bodhisattva of Wisdom). He appears as a youth, possessing great eloquence. He is foremost in wisdom, skillfully expounding the wonderful Dharma. He has three faces, each face with three eyes. He has three tufts of hair on his head, crowned with Akshobhya Buddha (the Immovable Buddha). He sits in the lotus position on a lotus flower. He adorns his body with various flowers. He is complete with all auspicious marks and smiles gently. He has six arms. The first right hand makes the wish-granting mudra. The second hand holds a sword. The third hand holds an arrow. The first left hand holds the Prajna Sutra (Perfection of Wisdom Sutra). The second hand holds a blue lotus flower (utpala). The third hand holds a bow. He transforms into Buddhas like clouds. Such visualization brings great victory, no different from before. This is called Mahamati-prajna-aloka-vajra-samadhi (the Samadhi of Great Wisdom Light, Wonderful Vajra).
At that time, the World Honored One, having spoken this method of Samadhi, further explained the method of visualizing the Bodhisattva-Mahasattvas. These are Gandhahasti Bodhisattva (Fragrant Elephant Bodhisattva), Jnana-ketu Bodhisattva (Banner of Wisdom Bodhisattva), Bhadrapala Bodhisattva (Good Protector Bodhisattva), Sagaramati Bodhisattva (Ocean of Intelligence Bodhisattva), Akshayamati Bodhisattva (Inexhaustible Intelligence Bodhisattva), Pratibhana-kuta Bodhisattva (Heap of Eloquence Bodhisattva), Mahasthamaprapta Bodhisattva (Great Strength Arrived Bodhisattva), Sarva-papa-jahasattva Bodhisattva (All Sins Eradicated Bodhisattva), Sarva-soka-tamonirghatana Bodhisattva (All Sorrow and Darkness Destroying Bodhisattva), Jvalita-prabha Bodhisattva (Blazing Light Bodhisattva), Candra-prabha Bodhisattva (Moonlight Bodhisattva), Amrita-prabha Bodhisattva (Nectar Light Bodhisattva), Akasagarbha Bodhisattva (Space Treasury Bodhisattva), Sarva-nivarana-vishkambhin Bodhisattva (All Hindrances Removing Bodhisattva). These are countless Asamkhya (innumerable) Bodhisattva-Mahasattvas. If all sentient beings visualize each one according to the previous ritual, the subtle syllables transform into Mahamati. Mahamati transforms into Bodhisattvas. Each has three faces, each face with three eyes, or four arms, six arms, etc. Each holds emblems and performs miraculous transformations. If a person sincerely recites and continues to practice according to the Dharma, that person will soon attain unsurpassed Buddhahood, benefiting and bringing joy to all sentient beings.
Again, it is said:
諸大明王三摩地法。時阿阇梨觀想hūṃ 吽字變成大智。大智化成焰鬘得迦忿怒明王。以日輪為圓光熾盛如劫火。身色如青雲身短腹大。六臂六足六面面各三目。正面開口作大忿怒相。金剛利牙出外舌如閃電。頂戴阿閦佛。右面出舌。左面咬唇作忿怒相。頂戴妙吉祥菩薩。右第一手持利劍。第二手持金剛杵。第三手持箭。左第一手持罥索及作期克印。第二手持般若經第三手持弓。虎皮為衣以八龍嚴飾。髑髏為冠髮髻黃色。乘於水牛飾以蓮花為座。而垂右足。下面諸魔悉皆驚怖。亦名能降焰魔王具大辯才。光焰赤色化佛如雲。如是阿阇梨於行住坐臥常住此觀。設復受五欲樂。心如虛空俱不染著。所獲功德無量無邊。此名成一切事大智金剛降伏焰魔王調伏諸魔三摩地。
復說三摩地法。時阿阇梨觀想pra 缽啰(二合)字變成大智。大智化成缽啰研得迦忿怒明王。六臂三面面各三目。身黃色放赤色光。蓮花上坐垂於一足。以八龍王裝嚴其身。正面微笑頂戴阿閦佛。右面青色現忿怒相。左面白色以齒咬唇。右第一手持金剛杵。第二手持寶棒。第三手持箭。左第一手持罥索及作期克印。第二手持般若經。第三手持弓。如是觀想變化神通已。及恒持誦是人。不久證大菩提。此名無能勝大智金剛三摩地。
復說三
【現代漢語翻譯】 現代漢語譯本 諸大明王三摩地法：此時，阿阇梨（Acharya，導師）觀想hūṃ（吽）字變成大智。大智化成焰鬘得迦（Yamantaka）忿怒明王。以日輪為圓光，熾盛如劫火。身色如青雲，身短腹大。六臂六足六面，面各三目。正面開口作大忿怒相，金剛利牙出外，舌如閃電。頂戴阿閦佛（Akshobhya）。右面出舌，左面咬唇作忿怒相，頂戴妙吉祥菩薩（Manjushri）。右第一手持利劍，第二手持金剛杵（vajra），第三手持箭。左第一手持罥索及作期克印，第二手持般若經，第三手持弓。虎皮為衣，以八龍嚴飾，髑髏為冠，髮髻黃色。乘於水牛，飾以蓮花為座，而垂右足。下面諸魔悉皆驚怖。亦名能降焰魔王，具大辯才。光焰赤色，化佛如雲。如是阿阇梨於行住坐臥，常住此觀。設復受五欲樂，心如虛空，俱不染著。所獲功德無量無邊。此名成一切事大智金剛降伏焰魔王調伏諸魔三摩地。
復說三摩地法：此時，阿阇梨觀想pra（缽啰）字變成大智。大智化成缽啰研得迦（Prajnantaka）忿怒明王。六臂三面，面各三目。身黃色，放赤色光。蓮花上坐，垂於一足。以八龍王裝嚴其身。正面微笑，頂戴阿閦佛。右面青色，現忿怒相。左面白色，以齒咬唇。右第一手持金剛杵，第二手持寶棒，第三手持箭。左第一手持罥索及作期克印，第二手持般若經，第三手持弓。如是觀想變化神通已，及恒持誦是人，不久證大菩提。此名無能勝大智金剛三摩地。
復說三
【English Translation】 English version The Samadhi Dharma of All Great Vidyarajas: At this time, the Acharya (teacher) visualizes the syllable hūṃ (吽) transforming into Great Wisdom. This Great Wisdom transforms into Yamantaka (焰鬘得迦) Wrathful Vidyaraja. He has a sun disc as a halo, blazing like the fire at the end of an eon. His body is the color of blue clouds, short and with a large belly. He has six arms, six legs, and six faces, each face with three eyes. The front face opens, displaying great wrath, with vajra-like sharp teeth protruding and a tongue like lightning. He wears Akshobhya (阿閦佛) on his head. The right face has its tongue out, and the left face bites its lip in a wrathful expression, wearing Manjushri (妙吉祥菩薩) on its head. The first right hand holds a sharp sword, the second holds a vajra (金剛杵), and the third holds an arrow. The first left hand holds a noose and performs the karana mudra, the second holds the Prajna Sutra, and the third holds a bow. He wears a tiger skin as clothing, adorned with eight dragons, and a crown of skulls, with yellow hair. He rides a water buffalo, adorned with a lotus as a seat, with his right foot hanging down. All the demons below are terrified. He is also known as the one who can subdue Yama, possessing great eloquence. His light and flames are red, transforming Buddhas like clouds. Thus, the Acharya, whether walking, standing, sitting, or lying down, should constantly maintain this visualization. Even if he experiences the pleasures of the five senses, his mind is like empty space, not attached to anything. The merits he obtains are immeasurable and boundless. This is called the Samadhi of Great Wisdom Vajra Subduing Yama and Taming All Demons, which accomplishes all things.
Again, the Samadhi Dharma is spoken: At this time, the Acharya visualizes the syllable pra (缽啰) transforming into Great Wisdom. This Great Wisdom transforms into Prajnantaka (缽啰研得迦) Wrathful Vidyaraja. He has six arms, three faces, each face with three eyes. His body is yellow, emitting red light. He sits on a lotus, with one foot hanging down. His body is adorned with eight dragon kings. The front face smiles, wearing Akshobhya on his head. The right face is blue, displaying a wrathful expression. The left face is white, biting its lip with its teeth. The first right hand holds a vajra, the second holds a precious staff, and the third holds an arrow. The first left hand holds a noose and performs the karana mudra, the second holds the Prajna Sutra, and the third holds a bow. Having visualized and transformed with supernatural powers in this way, and constantly reciting, this person will soon attain Great Bodhi. This is called the Invincible Great Wisdom Vajra Samadhi.
Again, it is said three
摩地法。時阿阇梨觀想hūṃ 吽字變成大智。大智化成缽訥鬘得迦忿怒明王。身現赤色八臂三面面各三目。正面微笑。右面青色出金剛舌現忿怒顧視。左面黃色利牙咬唇現忿怒相右第一手持金剛杵。第二手持寶杖。第三手持哥拏耶。第四手持箭。左第一手作期克印。第二手持般若經。第三手持蓮花。第四手持弓。虎皮為衣以八龍裝嚴。坐于蓮花上而垂一足。有大威力復能變化無數諸佛。如是觀想決定成就所作一切事。此名馬頭最勝金剛三摩地。
復說三摩地法。時阿阇梨觀想hūṃ 吽字變成大智。大智化成尾覲難得迦忿怒明王。身大青色六臂三面。面各三目頂戴阿閦佛。正面微笑。右面白色現忿怒相。左面如優缽羅花色。以齒咬唇現忿怒相。右第一手持利劍。第二手持鉞斧。第三手持箭。左第一手持罥索及作期克印。第二手持般若經。第三手持弓。左足踏諸魔右足踏蓮花。具大神通能除諸魔。化佛如雲遍滿虛空。如是依法觀想。所作所求一切如意。此名除一切魔最勝金剛三摩地。
復說三摩地法。時阿阇梨觀想haṃ 㰠字變成大智。大智化成不動尊忿怒明王。作妙眼童子相身翡翠色。頂戴冠內有阿閦佛。六臂三面面各三目。正面微笑。右面黃色現忿怒相。開口出舌舌如紅蓮。左面白色以齒咬唇現大
【現代漢語翻譯】 現代漢語譯本：摩地法。當時阿阇梨觀想hūṃ（種子字，代表空性）字變成大智。大智化成缽訥鬘得迦（Padmanataka）忿怒明王。身現赤色，八臂三面，面各三目。正面微笑。右面青色，出金剛舌現忿怒顧視。左面黃色，利牙咬唇現忿怒相。右第一手持金剛杵（Vajra），第二手持寶杖，第三手持哥拏耶（Kanaya），第四手持箭。左第一手作期克印（Kilikila-mudra），第二手持般若經（Prajna Sutra），第三手持蓮花（Lotus），第四手持弓。虎皮為衣，以八龍裝嚴。坐于蓮花上而垂一足。有大威力，復能變化無數諸佛。如是觀想，決定成就所作一切事。此名馬頭最勝金剛三摩地（Hayagriva Supreme Vajra Samadhi）。 復說三摩地法。當時阿阇梨觀想hūṃ（種子字，代表空性）字變成大智。大智化成尾覲難得迦（Vighnantaka）忿怒明王。身大青色，六臂三面。面各三目，頂戴阿閦佛（Akshobhya）。正面微笑。右面白色現忿怒相。左面如優缽羅花色。以齒咬唇現忿怒相。右第一手持利劍，第二手持鉞斧，第三手持箭。左第一手持罥索及作期克印（Kilikila-mudra），第二手持般若經（Prajna Sutra），第三手持弓。左足踏諸魔，右足踏蓮花。具大神通，能除諸魔。化佛如雲，遍滿虛空。如是依法觀想。所作所求一切如意。此名除一切魔最勝金剛三摩地（Sarva-Vighna-Vinashaka Supreme Vajra Samadhi）。 復說三摩地法。當時阿阇梨觀想haṃ（種子字，代表空性）字變成大智。大智化成不動尊（Acala）忿怒明王。作妙眼童子相，身翡翠色。頂戴冠內有阿閦佛（Akshobhya）。六臂三面，面各三目。正面微笑。右面黃色現忿怒相。開口出舌，舌如紅蓮。左面白色以齒咬唇現大
【English Translation】 English version: The Samadhi Dharma. At that time, the Acharya visualizes the syllable hūṃ (seed syllable, representing emptiness) transforming into Great Wisdom. Great Wisdom transforms into Padmanataka, the Wrathful King of Light. His body appears red, with eight arms and three faces, each face having three eyes. The front face smiles. The right face is blue, with a vajra tongue protruding, displaying a wrathful gaze. The left face is yellow, with sharp teeth biting the lip, displaying a wrathful appearance. The first right hand holds a vajra (Vajra), the second holds a treasure staff, the third holds a Kanaya, and the fourth holds an arrow. The first left hand forms the Kilikila-mudra, the second holds the Prajna Sutra, the third holds a lotus (Lotus), and the fourth holds a bow. He wears a tiger skin as clothing, adorned with eight dragons. He sits on a lotus, with one foot hanging down. He possesses great power and can transform into countless Buddhas. By visualizing in this way, one will definitely accomplish all that is done. This is called Hayagriva Supreme Vajra Samadhi. Again, the Samadhi Dharma is explained. At that time, the Acharya visualizes the syllable hūṃ (seed syllable, representing emptiness) transforming into Great Wisdom. Great Wisdom transforms into Vighnantaka, the Wrathful King of Light. His body is large and blue, with six arms and three faces. Each face has three eyes, and he wears Akshobhya on his head. The front face smiles. The right face is white, displaying a wrathful appearance. The left face is the color of an Utpala flower. He bites his lip with his teeth, displaying a wrathful appearance. The first right hand holds a sharp sword, the second holds a鉞斧(Yuefu - battle axe), and the third holds an arrow. The first left hand holds a snare and forms the Kilikila-mudra, the second holds the Prajna Sutra, and the third holds a bow. The left foot steps on demons, and the right foot steps on a lotus. He possesses great supernatural powers and can eliminate all demons. Transformed Buddhas are like clouds, filling the entire void. By visualizing in this way according to the Dharma, all that is done and sought will be as desired. This is called Sarva-Vighna-Vinashaka Supreme Vajra Samadhi. Again, the Samadhi Dharma is explained. At that time, the Acharya visualizes the syllable haṃ (seed syllable, representing emptiness) transforming into Great Wisdom. Great Wisdom transforms into Acala, the Wrathful King of Light. He appears as a wondrous-eyed child, with a body the color of jade. Inside the crown on his head is Akshobhya. He has six arms and three faces, each face having three eyes. The front face smiles. The right face is yellow, displaying a wrathful appearance. He opens his mouth and extends his tongue, which is like a red lotus. The left face is white, biting the lip with the teeth, displaying great
忿怒相。右第一手持劍。第二手持金剛杵。第三手持箭。左第一手持罥索及作期克印。第二手持般若經。第三手持弓。放赤色光遍滿照曜。坐蓮花上垂於一足。而彼座下有大寶山。心念吽字能除諸魔。具無邊神通。化佛如雲遍滿虛空。如是依法觀想。彼人已踐聖道不久成佛。此名一切如來證覺不動智變化金剛三摩地。
復說三摩地法。時阿阇梨觀想hūṃ 吽字變成大智。大智化成吒枳忿怒明王。身如青雲色。六臂三面面各三目。頂戴寶冠冠內有佛。正面微笑。右面現忿怒相。左面白色以齒咬唇現顰眉忿怒相。二手結吒枳印。右第二手持金剛杵。第三手持箭。左第二手持般若經。第三手持弓。放赤色光遍滿照曜。坐蓮花上垂於一足。化佛如雲遍滿虛空。下有諸魔悉皆驚怖合掌作禮。如是依法觀想當得最上大智。此名善鉤一切眾生最勝金剛三摩地。
復說三摩地法。時阿阇梨觀想hūṃ 吽字變成大智。大智化成你罹難拏忿怒明王。身大青色六臂三面面各三目。正面微笑。右面黃色現忿怒相。左面青雲色以齒咬唇。頂戴寶冠冠內有佛。右第一手持金剛杵。第二手持寶杖。第三手持箭。左第一手持罥索及作期克印。第二手持般若經。第三手持弓。赤色圓光遍滿照曜。八大龍王而為嚴飾。坐蓮花上垂於一足。化
【現代漢語翻譯】 現代漢語譯本 忿怒相。右邊第一隻手持劍，第二隻手持金剛杵（vajra，一種象徵堅不可摧的法器），第三隻手持箭。左邊第一隻手持罥索（pasa，一種繩索，用於束縛）並作期克印（tarjani mudra，一種驅逐手印），第二隻手持般若經（Prajnaparamita Sutra，智慧經典），第三隻手持弓。放出紅色光芒，遍滿照耀。坐在蓮花座上，垂下一隻腳。蓮花座下有大寶山。心中唸誦吽（hūṃ）字，能消除各種魔障，具無邊神通。化現的佛像如雲般遍滿虛空。如此依法觀想，此人已走在聖道上，不久即可成佛。這被稱為一切如來證覺不動智變化金剛三摩地（Sarva-tathagata-jnana-cala-vajra-samadhi）。 再說三摩地法。此時阿阇梨（acarya，導師）觀想吽（hūṃ）字變成大智。大智化成吒枳（Takkiraja）忿怒明王。身體如青雲色，六臂三面，每面各有三隻眼睛。頭戴寶冠，寶冠內有一尊佛像。正面微笑，右面現忿怒相，左面白色，以牙齒咬嘴唇，現出緊鎖眉頭的忿怒相。兩隻手結吒枳印。右邊第二隻手持金剛杵，第三隻手持箭。左邊第二隻手持般若經，第三隻手持弓。放出紅色光芒，遍滿照耀。坐在蓮花座上，垂下一隻腳。化現的佛像如雲般遍滿虛空。下面有各種魔眾，都感到驚恐，合掌作禮。如此依法觀想，當獲得最上大智。這被稱為善鉤一切眾生最勝金剛三摩地（Su-ankuśa-sarva-sattva-vajrottama-samadhi）。 再說三摩地法。此時阿阇梨觀想吽（hūṃ）字變成大智。大智化成你罹難拏（Nilarandhana）忿怒明王。身體呈大青色，六臂三面，每面各有三隻眼睛。正面微笑，右面黃色，現忿怒相，左面青雲色，以牙齒咬嘴唇。頭戴寶冠，寶冠內有一尊佛像。右邊第一隻手持金剛杵，第二隻手持寶杖，第三隻手持箭。左邊第一隻手持罥索並作期克印，第二隻手持般若經，第三隻手持弓。紅色圓光遍滿照耀。八大龍王作為裝飾。坐在蓮花座上，垂下一隻腳。化
【English Translation】 English version Wrathful appearance. The first right hand holds a sword. The second hand holds a vajra (a ritual weapon symbolizing indestructibility). The third hand holds an arrow. The first left hand holds a pasa (noose) and performs the tarjani mudra (a threatening gesture). The second hand holds the Prajnaparamita Sutra (Perfection of Wisdom scripture). The third hand holds a bow. Red light emanates, illuminating everywhere. He sits on a lotus, with one foot hanging down. Beneath the seat is a great jeweled mountain. Reciting the syllable hūṃ in the mind can eliminate all demons, possessing boundless supernatural powers. Emanated Buddhas fill the sky like clouds. By contemplating in this way according to the Dharma, that person has already embarked on the holy path and will soon become a Buddha. This is called the Sarva-tathagata-jnana-cala-vajra-samadhi (Unwavering Wisdom Vajra Samadhi of All Tathagatas). Again, the method of samadhi is explained. At this time, the acarya (teacher) contemplates the syllable hūṃ transforming into great wisdom. Great wisdom transforms into Takkiraja, the Wrathful Vidyaraja (wisdom king). The body is the color of blue clouds, with six arms and three faces, each face with three eyes. He wears a jeweled crown with a Buddha inside. The front face smiles. The right face shows a wrathful expression. The left face is white, biting the lip with the teeth, showing a frowning, wrathful expression. The two hands form the Takkiraja mudra. The second right hand holds a vajra. The third hand holds an arrow. The second left hand holds the Prajnaparamita Sutra. The third hand holds a bow. Red light emanates, illuminating everywhere. He sits on a lotus, with one foot hanging down. Emanated Buddhas fill the sky like clouds. Below, all the demons are terrified, joining their palms in reverence. By contemplating in this way according to the Dharma, one will attain the supreme great wisdom. This is called the Su-ankuśa-sarva-sattva-vajrottama-samadhi (Supreme Vajra Samadhi that skillfully hooks all beings). Again, the method of samadhi is explained. At this time, the acarya contemplates the syllable hūṃ transforming into great wisdom. Great wisdom transforms into Nilarandhana, the Wrathful Vidyaraja. The body is a great blue color, with six arms and three faces, each face with three eyes. The front face smiles. The right face is yellow, showing a wrathful expression. The left face is the color of blue clouds, biting the lip with the teeth. He wears a jeweled crown with a Buddha inside. The first right hand holds a vajra. The second hand holds a jeweled staff. The third hand holds an arrow. The first left hand holds a pasa and performs the tarjani mudra. The second hand holds the Prajnaparamita Sutra. The third hand holds a bow. A red circular light illuminates everywhere. The eight great Naga kings serve as adornments. He sits on a lotus, with one foot hanging down. Ema
佛如雲遍滿虛空。如是依法觀想所獲功德如前無異。此名大智金剛三摩地。
復說三摩地法。時阿阇梨觀想hūṃ 吽字變成大智。大智化成大力忿怒明王。身如雲色八臂三面。面各三目目作赤色。發赤豎立頂戴阿閦佛。正面微笑。右面金色作忿怒相。左面白色以齒咬唇。右第一手持金剛杵。第二手持寶杖。第三手持劍。第四手持箭。左第一手持罥索及作期克印。第二手持般若經。第三手持骨朵。第四手持弓。坐于蓮花而垂一足。白輪圓光遍滿照曜。作忿怒顧視。諸天睹之深生驚怖避走十方。化佛如雲遍滿虛空。如是依法志心觀想。所獲功德與前無異。此名大力大智最勝金剛三摩地。
復說三摩地法。時阿阇梨觀想bhrūṃ 勃龍(二合)字變成大智。大智化成大輪佛頂。身現金色有大圓光遍滿照曜。三面面各三目。手作禪定印金剛蓮花上坐。于其座下有大寶山。彼佛兩邊有四親近菩薩。諸相圓滿面現笑容。手持寶金剛杵。優缽羅花及蓮花等。種種衣服而為裝嚴。于大輪佛頂外復想輪圍。于彼圍內面有五色金剛光明普遍照曜。化佛如雲遍滿虛空。如是依法觀想大輪佛頂。若人樂求生佛剎土。彼人決定隨愿得生。非久之間速證菩提。此名裝嚴一切佛剎大智大輪金剛三摩地。
復說三摩地法。時阿阇
【現代漢語翻譯】 現代漢語譯本： 佛陀猶如雲彩般遍佈虛空。如此依照儀軌觀想所獲得的功德與之前所說沒有差別。這叫做大智金剛三摩地。 再說三摩地的修法。這時，阿阇梨（Ācārya，導師）觀想hūṃ 吽字變成大智。大智化成大力忿怒明王。身體如雲的顏色，有八隻手臂和三張面孔。每張面孔各有三隻眼睛，眼睛是紅色的。頭髮紅色並向上豎立，頭頂上戴著阿閦佛（Akshobhya）。正面的面孔微笑。右面的面孔是金色的，呈現忿怒的表情。左面的面孔是白色的，用牙齒咬著嘴唇。右邊的第一隻手拿著金剛杵（vajra）。第二隻手拿著寶杖。第三隻手拿著劍。第四隻手拿著箭。左邊的第一隻手拿著罥索（pasa）並作出期克印（tarjanī mudrā）。第二隻手拿著般若經。第三隻手拿著骨朵。第四隻手拿著弓。坐在蓮花座上，垂下一隻腳。白色的輪狀圓光遍滿照耀。作出忿怒的顧視。諸天看到他都深感驚恐，逃向四面八方。化現的佛陀猶如雲彩般遍佈虛空。如此依照儀軌專心觀想，所獲得的功德與之前所說沒有差別。這叫做大力大智最勝金剛三摩地。 再說三摩地的修法。這時，阿阇梨觀想bhrūṃ 勃龍(二合)字變成大智。大智化成大輪佛頂。身體呈現金色，有巨大的圓光遍滿照耀。有三張面孔，每張面孔各有三隻眼睛。手作禪定印，坐在金剛蓮花座上。在他的座位下面有一座大寶山。那位佛陀的兩邊有四位親近的菩薩。諸種相好圓滿，面帶笑容。手裡拿著寶金剛杵、優缽羅花（utpala）以及蓮花等。用各種各樣的衣服來莊嚴自身。在大輪佛頂的外面，再觀想輪圍。在那輪圍之內，有五色的金剛光明普遍照耀。化現的佛陀猶如雲彩般遍佈虛空。如此依照儀軌觀想大輪佛頂。如果有人樂於求生佛的剎土，那人必定能夠隨愿往生。不會經過很久的時間，就能迅速證得菩提。這叫做莊嚴一切佛剎大智大輪金剛三摩地。 再說三摩地的修法。這時，阿阇梨
【English Translation】 English version: The Buddha is like clouds filling the void. The merit gained from contemplating in this way, according to the Dharma, is no different from what was previously described. This is called the Mahājñāna Vajra Samādhi (Great Wisdom Vajra Samādhi). Again, the method of Samādhi is explained. At this time, the Ācārya (teacher) contemplates the syllable hūṃ transforming into Mahājñāna (Great Wisdom). Mahājñāna transforms into the powerful and wrathful Vidyārāja (Wisdom King). His body is the color of clouds, with eight arms and three faces. Each face has three eyes, and the eyes are red. The hair is red and stands upright, and he wears Akshobhya (the Immovable Buddha) on his head. The front face smiles. The right face is golden and has a wrathful expression. The left face is white, biting the lip with the teeth. The first right hand holds a vajra (thunderbolt). The second hand holds a precious staff. The third hand holds a sword. The fourth hand holds an arrow. The first left hand holds a pasa (noose) and makes the tarjanī mudrā (threatening gesture). The second hand holds the Prajñā Sūtra (Perfection of Wisdom Sutra). The third hand holds a club. The fourth hand holds a bow. He sits on a lotus flower, with one foot hanging down. A white wheel of light shines everywhere. He casts a wrathful gaze. The devas (gods) who see him are deeply frightened and flee in all directions. Emanated Buddhas are like clouds filling the void. Contemplating in this way, according to the Dharma, with a focused mind, the merit gained is no different from what was previously described. This is called the Powerful, Great Wisdom, Most Excellent Vajra Samādhi. Again, the method of Samādhi is explained. At this time, the Ācārya contemplates the syllable bhrūṃ transforming into Mahājñāna. Mahājñāna transforms into the Mahācakra-śikhara (Great Wheel Pinnacle). His body appears golden, with a great halo shining everywhere. He has three faces, each with three eyes. His hands make the dhyāna mudrā (meditation mudra), and he sits on a vajra lotus. Beneath his seat is a great treasure mountain. On either side of that Buddha are four attendant Bodhisattvas. Their appearances are perfect, and their faces show smiles. They hold precious vajras, utpala (blue lotus) flowers, and lotuses, etc. They are adorned with various garments. Outside the Mahācakra-śikhara, one contemplates a surrounding enclosure. Within that enclosure, there is five-colored vajra light shining everywhere. Emanated Buddhas are like clouds filling the void. Contemplating the Mahācakra-śikhara in this way, according to the Dharma, if someone desires to be born in a Buddha-kṣetra (Buddha-field), that person will certainly be born there according to their wish. Before long, they will quickly attain Bodhi (enlightenment). This is called the Adorned All Buddha-kṣetras, Great Wisdom, Mahācakra Vajra Samādhi. Again, the method of Samādhi is explained. At this time, the Ācārya
梨觀想ja 惹字變成大智。大智化成大夜叉主。名寶藏神。身黃色二臂三面。頂戴寶冠內有五佛。于冠左邊少有所損。坐于蓮花上。座下有賢瓶滿盛諸寶。右手持海甘子。左手持鼠囊。兩邊有四夜叉女。身貌端正眾寶裝嚴。降一切寶雨化佛滿空。如是依法觀想。欲求財寶不久遍地。現大財寶得大富貴。復想己手掌中出甘露水施寶藏神。此名施寶雨大智金剛三摩地。
復說三摩地法。時阿阇梨觀想maṃ 𤚥字變成大智。大智化成日前菩薩。形容如十六歲。圓光熾盛身真金色。光明照耀逾于千日。以種種寶裝嚴其身。乘七馬車頂戴五如來冠。以大神通力擁護十方。六臂三面面各三目。正面圓滿微笑。右第一手持金剛杵。第二手持針連線。第三手持箭。左第一手持罥索及作期克印。第二手持無憂樹枝。第三手持弓。以神通力能禁縛一切諸惡眾生。乃至縫彼眼耳口鼻等。如是常作觀想。及持此菩薩根本真言。能降伏一切眾生。能銷除一切煩惱。乃至成無上菩提。此名隱身諸惡最上大智金剛三摩地。
復說三摩地法。時阿阇梨觀想paṃ 邦字變成大智。大智化成缽蘭拏賒嚩哩菩薩。身現金色坐于蓮花上頂戴五如來冠。想降甘露雨。身有圓光熾盛照曜。以花鬘嚴飾六臂。三面面各三目現喜怒相一切裝嚴。右第一
【現代漢語翻譯】 現代漢語譯本 梨觀想ja 惹字變成大智。大智化成大夜叉主（Yaksa，夜叉是印度神話中的一種神祇）。名寶藏神。身黃色二臂三面。頂戴寶冠內有五佛。于冠左邊少有所損。坐于蓮花上。座下有賢瓶滿盛諸寶。右手持海甘子。左手持鼠囊。兩邊有四夜叉女。身貌端正眾寶裝嚴。降一切寶雨化佛滿空。如是依法觀想。欲求財寶不久遍地。現大財寶得大富貴。復想己手掌中出甘露水施寶藏神。此名施寶雨大智金剛三摩地（Samadhi，三摩地是指精神集中和統一的狀態）。
復說三摩地法。時阿阇梨（Acharya，阿阇梨是老師或導師的意思）觀想maṃ 𤚥字變成大智。大智化成日前菩薩。形容如十六歲。圓光熾盛身真金色。光明照耀逾于千日。以種種寶裝嚴其身。乘七馬車頂戴五如來冠。以大神通力擁護十方。六臂三面面各三目。正面圓滿微笑。右第一手持金剛杵（Vajra，金剛杵是一種象徵堅不可摧的法器）。第二手持針連線。第三手持箭。左第一手持罥索及作期克印。第二手持無憂樹枝。第三手持弓。以神通力能禁縛一切諸惡眾生。乃至縫彼眼耳口鼻等。如是常作觀想。及持此菩薩根本真言。能降伏一切眾生。能銷除一切煩惱。乃至成無上菩提（Anuttara-samyak-sambodhi，無上菩提是指最高的覺悟）。此名隱身諸惡最上大智金剛三摩地。
復說三摩地法。時阿阇梨觀想paṃ 邦字變成大智。大智化成缽蘭拏賒嚩哩菩薩（Parnashavari，身著樹葉的救度者）。身現金色坐于蓮花上頂戴五如來冠。想降甘露雨。身有圓光熾盛照曜。以花鬘嚴飾六臂。三面面各三目現喜怒相一切裝嚴。右第一
【English Translation】 English version Contemplate the syllable 'ja' becoming Great Wisdom. Great Wisdom transforms into the chief of great Yakshas (Yaksa, a type of deity in Indian mythology), named Treasure God. His body is yellow, with two arms and three faces. He wears a jeweled crown containing five Buddhas, slightly damaged on the left side. He sits on a lotus flower, with a virtuous vase filled with treasures beneath the seat. His right hand holds a Myrobalan fruit, and his left hand holds a mongoose bag. On both sides are four Yaksha women, with beautiful appearances adorned with various jewels. He rains down all kinds of treasure rain, transforming Buddhas to fill the sky. Contemplate in this way according to the Dharma. If you desire wealth, it will soon be everywhere. Manifest great treasures and attain great wealth and nobility. Furthermore, contemplate nectar flowing from your palm and offer it to the Treasure God. This is called the Great Wisdom Vajra Samadhi (Samadhi, a state of mental concentration and unification) of Bestowing Treasure Rain.
Again, the Samadhi method is explained. At this time, the Acharya (Acharya, meaning teacher or instructor) contemplates the syllable 'maṃ' becoming Great Wisdom. Great Wisdom transforms into the Sun-Facing Bodhisattva. His appearance is like that of a sixteen-year-old. His halo is blazing, and his body is true gold. His light shines brighter than a thousand suns. He adorns his body with various jewels. He rides a seven-horse chariot and wears a crown of five Tathagatas. With great supernatural power, he protects the ten directions. He has six arms and three faces, each face with three eyes. His front face is full and smiling. His first right hand holds a Vajra (Vajra, a ritual object symbolizing indestructibility). His second hand holds a needle and thread. His third hand holds an arrow. His first left hand holds a noose and makes the Tarjani Mudra. His second hand holds an Ashoka tree branch. His third hand holds a bow. With supernatural power, he can bind all evil beings, even sewing up their eyes, ears, mouths, and noses. Constantly practice this contemplation and recite this Bodhisattva's root mantra. It can subdue all beings, eliminate all afflictions, and even attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, the highest form of enlightenment). This is called the Great Wisdom Vajra Samadhi of Concealing the Body from All Evils.
Again, the Samadhi method is explained. At this time, the Acharya contemplates the syllable 'paṃ' becoming Great Wisdom. Great Wisdom transforms into Parnashavari Bodhisattva (Parnashavari, the savior clad in leaves). Her body manifests golden color, sitting on a lotus flower and wearing a crown of five Tathagatas. Contemplate the rain of nectar falling. Her body has a blazing halo shining brightly. She is adorned with flower garlands, has six arms, and three faces, each face with three eyes, displaying expressions of joy and anger, fully adorned. The first right
手持金剛杵。第二手持鉞斧。第三手持箭。左第一手持罥索及作期克印。第二手持貝葉樹枝。第三手持弓能變。化忿怒明王如雲偏空。而彼明王以熾盛光降諸惡曜。復作忿怒熾盛勢。其明王頂戴阿閦佛。如是依法觀想。能除諸魔驚怖及諸災障。此名息除一切諸魔塵垢大智金剛三摩地。
復說三摩地法。時阿阇梨觀想jaḥ 惹字變成大智。大智化成穰虞利菩薩。作童子相頭有七龍。龍頭有如意珠光明遍照。頂戴阿閦佛及種種花。面現喜怒相以大龍繫腰。坐于蓮花上。身相金色放赤圓光。六臂三面面各三目。右第一手持金剛杵。第二手持劍。第三手作舞勢及持箭。左第一手持罥索及作期克印。第二手持尾沙花。第三手持弓。如是菩薩復化五色虹光明遍滿。如是持誦者。若見有情遭惡毒所害。觀想諸佛滿虛空中。手持甘露瓶灌於彼人頂。復想彼人口門有一ṅī 𡁠字其毒即除永獲安樂。如是依法觀想。不久證大菩提。此名能斷除一切煩惱及諸惡毒大智龍王金剛三摩地。
復說三摩地法。時阿阇梨觀想hūṃ 吽字變成大智。大智化成訶邏曷羅菩薩。身大白色八臂三面。面各三目。頂戴寶冠如半月相。冠內有佛相好圓滿。面現笑容作貢高勢。右第一手執金剛杵。第二手持數珠第三手持箭。第四手持三叉。左第一
【現代漢語翻譯】 現代漢語譯本：一手持金剛杵（vajra，一種象徵堅不可摧的法器），第二手持鉞斧（一種斧頭），第三手持箭。左手第一手持罥索（一種繩索）及作期克印（一種手印），第二手持貝葉樹枝，第三手持弓能變化忿怒明王如雲般遍佈天空。而那位明王以熾盛的光芒降伏各種惡曜（不祥的星）。又作出忿怒熾盛的姿態，那位明王頭頂戴著阿閦佛（Akshobhya，五方佛之一）。如此依法觀想，能消除各種魔的驚怖以及各種災難障礙。這名為息除一切諸魔塵垢大智金剛三摩地（samādhi，一種冥想狀態）。
又說三摩地法。這時阿阇梨（ācārya，導師）觀想jaḥ 惹字變成大智，大智化成穰虞利菩薩（Janguli，一種菩薩）。作童子相，頭有七龍，龍頭有如意珠光明遍照。頂戴阿閦佛及種種花，面現喜怒相，以大龍繫腰，坐于蓮花上。身相金色，放出紅色圓光，六臂三面，面各三目。右第一手持金剛杵，第二手持劍，第三手作舞勢及持箭。左第一手持罥索及作期克印，第二手持尾沙花，第三手持弓。如此菩薩又化五色虹光明遍滿。如此持誦者，若見有情（sentient beings，有感覺的生命）遭惡毒所害，觀想諸佛滿虛空中，手持甘露瓶灌於彼人頂。又想彼人口門有一ṅī 𡁠字，其毒即除，永獲安樂。如此依法觀想，不久證大菩提（bodhi，覺悟）。這名為能斷除一切煩惱及諸惡毒大智龍王金剛三摩地。
又說三摩地法。這時阿阇梨觀想hūṃ 吽字變成大智，大智化成訶邏曷羅菩薩（Halahala，一種菩薩）。身大白色，八臂三面，面各三目。頂戴寶冠如半月相，冠內有佛相好圓滿，面現笑容作貢高勢。右第一手執金剛杵，第二手持數珠，第三手持箭，第四手持三叉。
【English Translation】 English version: Holding a vajra (a ritual object symbolizing indestructibility) in one hand, an axe in the second, and an arrow in the third. The first left hand holds a noose and performs the tarjani mudra (a hand gesture), the second holds a branch of a palm leaf, and the third holds a bow capable of transforming into wrathful deities filling the sky like clouds. And that wrathful deity subdues all evil stars with blazing light. Again, assuming a wrathful and blazing posture, that deity wears Akshobhya (one of the Five Dhyani Buddhas) on its head. Meditating in this way according to the Dharma, one can eliminate all fear of demons and all calamities and obstacles. This is called the Great Wisdom Vajra Samadhi (a state of meditation) that extinguishes all demonic defilements.
Again, the method of samadhi is explained. At this time, the ācārya (teacher) visualizes the syllable jaḥ transforming into Great Wisdom, and Great Wisdom transforming into Janguli Bodhisattva (a bodhisattva). Appearing as a child with seven dragons on its head, the dragon heads have wish-fulfilling jewels emitting light everywhere. Wearing Akshobhya and various flowers on its head, the face shows a mixture of joy and anger, with a large dragon tied around the waist, sitting on a lotus. The body is golden in color, emitting a red circular light, with six arms and three faces, each face with three eyes. The first right hand holds a vajra, the second holds a sword, and the third makes a dancing gesture and holds an arrow. The first left hand holds a noose and performs the tarjani mudra, the second holds a tail flower, and the third holds a bow. This bodhisattva then transforms into a five-colored rainbow, its light filling everything. If such a practitioner sees a sentient being (beings with consciousness) harmed by evil poison, they should visualize all the Buddhas filling the sky, holding nectar vases and pouring them on the person's head. And visualize the syllable ṅī 𡁠 at the person's mouth, and the poison will be removed, and they will obtain lasting peace. Meditating in this way according to the Dharma, one will soon attain great bodhi (enlightenment). This is called the Great Wisdom Dragon King Vajra Samadhi that can cut off all afflictions and all evil poisons.
Again, the method of samadhi is explained. At this time, the ācārya visualizes the syllable hūṃ transforming into Great Wisdom, and Great Wisdom transforming into Halahala Bodhisattva (a bodhisattva). The body is large and white, with eight arms and three faces, each face with three eyes. Wearing a jeweled crown like a half-moon, inside the crown is a Buddha with perfect features, the face showing a smile and making a gesture of pride. The first right hand holds a vajra, the second holds a rosary, the third holds an arrow, and the fourth holds a trident.
手持蓮花。第二手持般若經。第三手持弓。第四手持髑髏。內安種種花一切裝嚴身。而彼菩薩于寶山巖中。處紅蓮花座而垂一足。以虎皮為衣。如是依法觀想。諸佛滿空作大神通。及志心持誦。設不持齋戒隨意飲食。亦得速成大覺菩提。此名能成就一切事訶邏曷羅大喜大智金剛三摩地。
復說三摩地法。時阿阇梨觀想saḥ 索字變成大智。大智化成降大千界菩薩。彼菩薩能除一切有情諸惡及諸病苦。身有千臂千面。面各三目。今現略相而有八臂四面。面各三目身綠色。作貢高忿怒勢。右第一手作施愿印。第二手持劍。第三手持鉤。第四手持箭。左第一手持蓮花。花內有摩尼金剛杵。第二手持罥索。第三手持弓。第四手持鉞斧。發大精進力化本部佛。遍滿虛空降千界魔。如是依法觀想持誦真言力。以大熾盛光攝他像馬軍。及能成一切事。能作擁護及降伏等。此名觀視大軍擁護一切及降大千界大智金剛三摩地。
復說三摩地法。時阿阇梨觀想thaṃ 特網(二合)字變成大智。大智化成最上寶幢菩薩。身真金色現忿怒相。八臂四面面各三目。右第一手持劍。第二手持搗杵。第三手持輪。第四手持箭。左第一手持三叉。第二手持金剛杵。第三手持弓。第四手作期克諸魔印。如是依法觀想此菩薩。不久證大菩
【現代漢語翻譯】 現代漢語譯本：手持蓮花。第二隻手持《般若經》（Prajnaparamita Sutra）。第三隻手持弓。第四隻手持髑髏（skull）。身體內部裝飾著各種鮮花，一切莊嚴其身。而那位菩薩在寶山巖洞中，坐在紅蓮花座上，垂下一隻腳。以虎皮為衣。如此依法觀想。諸佛充滿虛空，展現大神通。並且至心持誦。即使不持齋戒，隨意飲食，也能迅速成就大覺菩提（Anuttara-samyak-sambodhi）。此名為能成就一切事的訶邏曷羅（Harahala）大喜大智金剛三摩地（Vajra Samadhi）。
又說三摩地法。此時阿阇梨（Acharya，導師）觀想saḥ 索字變成大智。大智化成降大千界菩薩。這位菩薩能消除一切有情眾生的諸惡以及各種病苦。身體有一千隻手臂和一千個面孔，每個面孔都有三隻眼睛。現在顯現簡略的形象，有八隻手臂和四個面孔。每個面孔都有三隻眼睛，身體呈綠色。作出貢高忿怒的姿態。右邊第一隻手作施愿印（Varada Mudra）。第二隻手持劍。第三隻手持鉤。第四隻手持箭。左邊第一隻手持蓮花，花中有摩尼金剛杵（Mani Vajra）。第二隻手持罥索（noose）。第三隻手持弓。第四隻手持鉞斧（axe）。發出大精進力，幻化出本部佛，遍滿虛空，降伏大千世界的魔。如此依法觀想，持誦真言的力量，以大熾盛的光芒懾服敵方的象兵馬軍，並且能成就一切事情，能作擁護和降伏等等。此名為觀視大軍擁護一切及降大千界大智金剛三摩地。
又說三摩地法。此時阿阇梨觀想thaṃ 特網(二合)字變成大智。大智化成最上寶幢菩薩。身體呈真金色，顯現忿怒相。有八隻手臂和四個面孔，每個面孔都有三隻眼睛。右邊第一隻手持劍。第二隻手持搗杵。第三隻手持輪。第四隻手持箭。左邊第一隻手持三叉戟（trident）。第二隻手持金剛杵（Vajra）。第三隻手持弓。第四隻手作期克諸魔印（Tarjani Mudra）。如此依法觀想這位菩薩，不久就能證得大菩提。
【English Translation】 English version: Holding a lotus flower in one hand. The second hand holds the Prajnaparamita Sutra. The third hand holds a bow. The fourth hand holds a skull. The body is adorned with various flowers, embellishing the entire form. And that Bodhisattva is in a cave within a precious mountain, seated on a red lotus throne, with one foot hanging down. Wearing a tiger skin as clothing. Thus, contemplate according to this method. All Buddhas fill the sky, displaying great supernatural powers. And with utmost sincerity, recite the mantra. Even without observing fasting or dietary restrictions, one can quickly attain Anuttara-samyak-sambodhi (supreme enlightenment). This is called the Harahala (a name of a deity) Great Joy, Great Wisdom Vajra Samadhi (Vajra Samadhi) that accomplishes all things.
Again, the Samadhi method is explained. At this time, the Acharya (teacher) contemplates the syllable 'saḥ' transforming into Great Wisdom. The Great Wisdom transforms into the Bodhisattva who subdues the great thousand worlds. This Bodhisattva can eliminate all evils and sufferings of all sentient beings. The body has a thousand arms and a thousand faces, each face with three eyes. Now, a simplified form is shown, with eight arms and four faces. Each face has three eyes, and the body is green. Making a proud and wrathful gesture. The first right hand makes the Varada Mudra (wish-granting gesture). The second hand holds a sword. The third hand holds a hook. The fourth hand holds an arrow. The first left hand holds a lotus flower, within which is a Mani Vajra (jewel vajra). The second hand holds a noose. The third hand holds a bow. The fourth hand holds an axe. Emitting great vigor, it transforms into the Buddha of its own family, filling the void, subduing the demons of the great thousand worlds. Thus, contemplate according to this method, and with the power of reciting the mantra, with great blazing light, subdue the enemy's elephant and horse armies, and can accomplish all things, able to protect and subdue, etc. This is called the Great Wisdom Vajra Samadhi that observes the great army, protects all, and subdues the great thousand worlds.
Again, the Samadhi method is explained. At this time, the Acharya contemplates the syllable 'thaṃ' transforming into Great Wisdom. The Great Wisdom transforms into the Supreme Banner Bodhisattva. The body is pure gold in color, displaying a wrathful appearance. There are eight arms and four faces, each face with three eyes. The first right hand holds a sword. The second hand holds a pestle. The third hand holds a wheel. The fourth hand holds an arrow. The first left hand holds a trident. The second hand holds a Vajra (diamond scepter). The third hand holds a bow. The fourth hand makes the Tarjani Mudra (threatening gesture) against all demons. Thus, contemplate this Bodhisattva according to this method, and soon one will attain great Bodhi (enlightenment).
提。此名降三界最上金剛三摩地。
復說三摩地法。時阿阇梨觀想praṃ 缽囕(二合)字變成大智。大智化成大隨求菩薩。八臂四面面各三目。身現金色具大威德。作貢高無畏勢。右第一手持劍。第二手持輪。第三手持三又。第四手持箭。左第一手持金剛杵。第二手持罥索。第三手持鉞斧。第四手持弓。坐于蓮花上放大光明。如千日輪能除諸惡。此三摩地法。所有女人胎中子死者。時阿阇梨依法觀想。自身為妙吉祥。持彼秘密曼拏羅內諸賢聖閼伽瓶灌女人頂。復想彼女胎中。所有非人薄福之子。以印及真言。為發遣凈除罪障已。復想彼胎攝入福子。時彼女人得子安隱。此名觀察一切胎藏隨求大智最勝金剛三摩地。
復說三摩地法。時阿阇梨觀想maṃ 網字變成大智。大智化成持世菩薩。其身金色諸相圓滿。一切裝嚴光明照曜。作貢高勢身有六臂。右第一手作施愿印。第二手持穀穗。第三手持箭。左第一手持如意寶。第二手持弓。第三手降寶雨。乃至眷屬及僕從緊羯啰夜叉等。亦悉降寶及五穀雨。如是依法觀想此持世菩薩。能降財穀雨廣七由旬量。不久速成菩提。此名降財穀雨廣智金剛三摩地。
復說三摩地法。時阿阇梨觀想vi 尾字變成大智。大智化成白蓮羅剎女。身黑色腹大具大威勢。
【現代漢語翻譯】 提。此名降三界最上金剛三摩地（Samadhi，一種冥想狀態）。
復說三摩地法。此時阿阇梨（Acharya，導師）觀想praṃ 缽囕(二合)字變成大智。大智化成大隨求菩薩（Maha Pratisara Bodhisattva）。八臂四面，面各三目。身現金色，具大威德。作貢高無畏勢。右第一手持劍，第二手持輪，第三手持三又，第四手持箭。左第一手持金剛杵（Vajra），第二手持罥索，第三手持鉞斧，第四手持弓。坐于蓮花上，放大光明，如千日輪，能除諸惡。此三摩地法，所有女人胎中子死者，此時阿阇梨依法觀想，自身為妙吉祥（Manjushri）。持彼秘密曼拏羅（Mandala，壇城）內諸賢聖閼伽瓶（Arghya，供水）灌女人頂。復想彼女胎中，所有非人薄福之子，以印及真言，為發遣凈除罪障已，復想彼胎攝入福子。時彼女人得子安隱。此名觀察一切胎藏隨求大智最勝金剛三摩地。
復說三摩地法。此時阿阇梨觀想maṃ 網字變成大智。大智化成持世菩薩（Vasudhara Bodhisattva）。其身金色，諸相圓滿，一切裝嚴，光明照曜。作貢高勢，身有六臂。右第一手作施愿印，第二手持穀穗，第三手持箭。左第一手持如意寶（Cintamani），第二手持弓，第三手降寶雨。乃至眷屬及僕從緊羯啰夜叉（Kinkara Yaksha）等，亦悉降寶及五穀雨。如是依法觀想此持世菩薩，能降財穀雨廣七由旬量。不久速成菩提（Bodhi，覺悟）。此名降財穀雨廣智金剛三摩地。
復說三摩地法。此時阿阇梨觀想vi 尾字變成大智。大智化成白蓮羅剎女（Rakshasi，羅剎女）。身黑色，腹大，具大威勢。
【English Translation】 Te. This is called the Supreme Vajra Samadhi (Samadhi, a state of meditation) that subdues the Three Realms.
Again, the Samadhi method is explained. At this time, the Acharya (Acharya, teacher) visualizes the syllable praṃ becoming great wisdom. The great wisdom transforms into Maha Pratisara Bodhisattva. With eight arms and four faces, each face has three eyes. The body appears in golden color, possessing great power and virtue. Making a gesture of pride and fearlessness. The first right hand holds a sword, the second holds a wheel, the third holds a trident, and the fourth holds an arrow. The first left hand holds a Vajra, the second holds a noose, the third holds an axe, and the fourth holds a bow. Sitting on a lotus flower, emitting great light, like a thousand suns, capable of removing all evils. This Samadhi method is for women whose children die in the womb. At this time, the Acharya visualizes himself as Manjushri according to the Dharma. Holding the Arghya (Arghya, water offering) bottle of all the sages and saints within that secret Mandala (Mandala, sacred circle), he pours it over the woman's head. Again, he visualizes that within her womb, all non-human children with little merit are sent away and purified of their sins with mudras and mantras. Again, he visualizes that the womb receives a blessed child. At that time, the woman obtains a child in peace. This is called the Supreme Vajra Samadhi of Observing All Wombs and Seeking Great Wisdom.
Again, the Samadhi method is explained. At this time, the Acharya visualizes the syllable maṃ becoming great wisdom. The great wisdom transforms into Vasudhara Bodhisattva. Her body is golden, with all features complete, adorned with everything, and radiating light. Making a gesture of pride, she has six arms. The first right hand makes the wish-granting mudra, the second holds a grain ear, and the third holds an arrow. The first left hand holds a Cintamani (Cintamani, wish-fulfilling jewel), the second holds a bow, and the third pours down a rain of jewels. Even the retinue and servants, such as Kinkara Yaksha, also pour down a rain of jewels and five grains. Thus, by visualizing this Vasudhara Bodhisattva according to the Dharma, she can cause a rain of wealth and grain to fall, covering a distance of seven yojanas. Soon, one will quickly attain Bodhi (Bodhi, enlightenment). This is called the Vajra Samadhi of Great Wisdom that Causes a Rain of Wealth and Grain.
Again, the Samadhi method is explained. At this time, the Acharya visualizes the syllable vi becoming great wisdom. The great wisdom transforms into a White Lotus Rakshasi (Rakshasi, demoness). Her body is black, her belly is large, and she possesses great power and might.
有熾盛光如閃電相。坐蓮花上垂於一足。有十八臂十二面。面各三目利牙出外。髮髻赤黃色頂戴阿閦佛。髑髏為瓔珞現大忿怒相。師子皮為衣龍為絡腋。手持滿血髑髏。及持劍鉤輪金剛杵三叉。鈴幡寶棒罥索鉞斧等。復以眾寶裝嚴於身。能破諸惡有情。如是依法觀想及持誦真言。為利益一切眾生故。不久證大菩提。此名除滅一切惡觀察佛剎最勝金剛三摩地。
佛說瑜伽大教王經卷第二 大正藏第 18 冊 No. 0890 佛說瑜伽大教王經
佛說瑜伽大教王經卷第三
西天譯經三藏朝散大夫試光祿卿明教大師臣法賢奉 詔譯
真言大智變化品第五
爾時世尊大遍照金剛如來。觀察一切如來已。入寂靜無塵最勝金剛三摩地。於此三摩地出已。從金剛三昧。說一切如來母佛眼大菩薩真言曰。
唵(引)婆誐嚩底(一)嚕嚕(二)塞普(二合)嚕(三)入嚩(二合)羅(四)底瑟吒(二合)(五)悉馱嚕左你(引)(六)薩哩嚩(二合引)啰他(二合)娑(引)達你娑嚩(二合引)賀(引)(七)
爾時諸佛如來及十地滿心大菩薩眾。聞此真言已悉皆歡喜。一切魔軍驚怖迷悶。唯念大遍照金剛如來。今此真言具足大智。若有持誦之者能作種種成就事。乃至死者使令還命
【現代漢語翻譯】 現代漢語譯本：有熾盛光如閃電般的形象。坐于蓮花之上，一足垂下。有十八隻手臂和十二個面孔，每個面孔都有三隻眼睛，露出鋒利的牙齒。髮髻呈赤黃色，頭頂戴著阿閦佛（Akshobhya，不動如來）。以骷髏為瓔珞，顯現出極大的忿怒相。以獅子皮為衣，龍為絡腋。手中拿著盛滿鮮血的骷髏，以及劍、鉤、輪、金剛杵（vajra，一種法器）、三叉戟、鈴、幡、寶棒、罥索、鉞斧等。並且用各種珍寶裝飾身體。能夠摧毀各種邪惡的有情眾生。像這樣依法觀想並持誦真言，爲了利益一切眾生，不久就能證得大菩提。這被稱為除滅一切惡觀察佛剎最勝金剛三摩地（Samadhi，三昧、禪定）。
《佛說瑜伽大教王經》卷第二 大正藏第 18 冊 No. 0890 《佛說瑜伽大教王經》
《佛說瑜伽大教王經》卷第三
西天譯經三藏朝散大夫試光祿卿明教大師臣法賢奉 詔譯
真言大智變化品第五
爾時，世尊大遍照金剛如來（Mahavairocana-vajra-tathagata，偉大的光明金剛如來）。觀察一切如來之後，進入寂靜無塵的最勝金剛三摩地。從此三摩地出定后，從金剛三昧中，說出一切如來之母佛眼大菩薩（Buddha-locani-bodhisattva，佛眼菩薩）真言，如下：
唵（Om，種子字）婆誐嚩底（bhagavati，世尊）嚕嚕（ruru）塞普（sphu）嚕（ru）入嚩（jvala，光）羅（ra）底瑟吒（tistha，住）悉馱嚕左你（siddha-rucani）薩哩嚩（sarva，一切）啰他（artha，義）娑（sa）達你（sadhani，成就者）娑嚩（svaha，成就）賀（ha）
當時，諸佛如來以及十地滿心的大菩薩眾，聽到這個真言后都非常歡喜。一切魔軍驚恐迷亂。只是唸誦大遍照金剛如來。現在這個真言具備大智慧。如果有人持誦這個真言，能夠成就種種事業，甚至能使死去的人復活。
【English Translation】 English version: There is a blazing light like a lightning flash. Seated on a lotus, with one foot hanging down. It has eighteen arms and twelve faces, each face with three eyes and sharp teeth protruding outwards. The hair is reddish-yellow, and the crown is adorned with Akshobhya (the Immovable One). A garland of skulls serves as a necklace, displaying a great wrathful appearance. A lion skin serves as clothing, and dragons as epaulettes. In the hands are held a skull filled with blood, as well as a sword, hook, wheel, vajra (a ritual weapon), trident, bell, banner, precious staff, snare, axe, and so on. Moreover, the body is adorned with various jewels. It can destroy all evil sentient beings. Thus, by visualizing in accordance with the Dharma and reciting the mantra, for the benefit of all sentient beings, one will soon attain great Bodhi (enlightenment). This is called the Supreme Vajra Samadhi (meditative absorption) that Eradicates All Evil and Observes the Buddha-field.
Yoga Great Teaching King Sutra, Volume 2, Spoken by the Buddha Taisho Tripitaka Volume 18, No. 0890, Yoga Great Teaching King Sutra Spoken by the Buddha
Yoga Great Teaching King Sutra, Volume 3, Spoken by the Buddha
Translated by Tripiṭaka Master Fa Xian of the Western Heaven Translation Bureau, Grand Master of Mingjiao, Minister of the Court of Imperial Sacrifices, holding the title of Chao San Da Fu, by Imperial Decree
Chapter 5: Transformation of Mantra Great Wisdom
At that time, the World Honored One, Mahavairocana-vajra-tathagata (the Great Illuminating Vajra Thus Come One), having observed all the Tathagatas, entered the most supreme Vajra Samadhi, which is tranquil, without dust. Having emerged from this Samadhi, from the Vajra Samadhi, he spoke the mantra of the Great Bodhisattva Buddha-locani (Buddha-eye), the Mother of all Tathagatas, as follows:
Om bhagavati ruru sphuru jvala tistha siddha-rucani sarvartha sadhani svaha
At that time, all the Buddhas, the Tathagatas, and the great Bodhisattvas, who had fulfilled the ten bhumis (stages), upon hearing this mantra, were all delighted. All the armies of Mara (demons) were terrified and bewildered. They only recited the name of Mahavairocana-vajra-tathagata. Now, this mantra possesses great wisdom. If there is anyone who recites this mantra, they will be able to accomplish various deeds, even to the point of bringing the dead back to life.
。難成能成。
爾時世尊復入三金剛最上熾盛三昧金剛三摩地。從定出已。說諸佛母摩摩枳菩薩真言曰。
唵(引)商羯哩(引)(一)扇(引)底羯哩(引)(二)崛吒崛吒(三)崛致你崛致你(四)哩伽(二合引)多野哩伽(二合引)多野(五)崛致你娑嚩(二合引)賀(引)(六)
爾時諸佛如來聞此佛母真言已。皆大歡喜。唯念心金剛如來。此真言能成就一切息災增益等法。能作擁護乃至能滅一切罪障。
爾時世尊復入大樂無邊蓮花三金剛心變化三昧金剛三摩地。于定出已。從三金剛。說諸法母白衣菩薩真言曰。
唵(引)羯致(引)(一)尾羯致(引)(二)你羯致(引)(三)羯𪅎羯致(引)(四)羯嚕吒微哩曳(二合引)娑嚩(二合引)賀(引)(五)
爾時諸佛如來聞此真言已。悉皆出定唯念心金剛如來。若人持誦觀想。能作一切事能善擁護。乃至增長微妙法藏。
爾時世尊復入覺悟諸天平等三金剛大樂金剛三摩地。從定出已。說諸佛母大智多羅菩薩真言曰。
唵(引)多(引)哩(引)(一)咄多(引)哩(引)(二)咄哩(引)娑嚩(二合引)賀(引)(三)
爾時諸佛及諸菩薩。聞此真言皆大歡喜。唯念大遍照金剛如來。若人持誦此
【現代漢語翻譯】 現代漢語譯本：難成也能成就。
這時，世尊再次進入三金剛最上熾盛三昧金剛三摩地（一種禪定狀態）。從禪定出來后，宣說了諸佛之母摩摩枳菩薩（Mamaki，金剛界五智如來中的寶生如來的明妃）的真言，如下：
唵(引) 商羯哩(引)(一) 扇(引) 底羯哩(引)(二) 崛吒崛吒(三) 崛致你崛致你(四) 哩伽(二合引)多野哩伽(二合引)多野(五) 崛致你娑嚩(二合引)賀(引)(六)
這時，諸佛如來聽聞此佛母真言后，都非常歡喜，一心憶念心金剛如來。此真言能成就一切息災、增益等法，能作擁護，乃至能滅一切罪障。
這時，世尊再次進入大樂無邊蓮花三金剛心變化三昧金剛三摩地（一種禪定狀態）。從禪定出來后，從三金剛中，宣說了諸法之母白衣菩薩的真言，如下：
唵(引) 羯致(引)(一) 尾羯致(引)(二) 你羯致(引)(三) 羯𪅎羯致(引)(四) 羯嚕吒微哩曳(二合引) 娑嚩(二合引)賀(引)(五)
這時，諸佛如來聽聞此真言后，全部都從禪定中出來，一心憶念心金剛如來。如果有人持誦、觀想此真言，能做成一切事情，能很好地擁護，乃至增長微妙法藏。
這時，世尊再次進入覺悟諸天平等三金剛大樂金剛三摩地（一種禪定狀態）。從禪定出來后，宣說了諸佛之母大智多羅菩薩（Tara，觀世音菩薩的化身）的真言，如下：
唵(引) 多(引) 哩(引)(一) 咄多(引) 哩(引)(二) 咄哩(引) 娑嚩(二合引)賀(引)(三)
這時，諸佛及諸菩薩，聽聞此真言都非常歡喜，一心憶念大遍照金剛如來。如果有人持誦此
【English Translation】 English version: Difficult things become achievable.
At that time, the World Honored One again entered the Samyak-vajra Supreme Blazing Samadhi Vajra Samadhi (a state of meditative concentration). Having emerged from this Samadhi, he spoke the mantra of Mamaki Bodhisattva (consort of Ratnasambhava, one of the Five Wisdom Buddhas in Vajrayana), the Mother of all Buddhas, as follows:
Om(seed syllable) Shang-jie-li(one) Shan(seed syllable) Di-jie-li(two) Ju-zha Ju-zha(three) Ju-zhi-ni Ju-zhi-ni(four) Li-qie(two combined, seed syllable) Duo-ye Li-qie(two combined, seed syllable) Duo-ye(five) Ju-zhi-ni Suo-wa(two combined, seed syllable) He(seed syllable)(six)
At that time, all the Tathagatas, having heard this mantra of the Mother of Buddhas, were greatly rejoiced, and single-mindedly contemplated the Mind Vajra Tathagata. This mantra can accomplish all practices of pacifying disasters, increasing benefits, etc. It can provide protection and even extinguish all karmic obstacles.
At that time, the World Honored One again entered the Great Bliss Boundless Lotus Three Vajra Mind Transformation Samadhi Vajra Samadhi (a state of meditative concentration). Having emerged from this Samadhi, from the Three Vajras, he spoke the mantra of the White-Robed Bodhisattva, the Mother of all Dharmas, as follows:
Om(seed syllable) Jie-zhi(seed syllable)(one) Wei-jie-zhi(seed syllable)(two) Ni-jie-zhi(seed syllable)(three) Jie-ge Jie-zhi(seed syllable)(four) Jie-lu-zha Wei-li-ye(two combined, seed syllable) Suo-wa(two combined, seed syllable) He(seed syllable)(five)
At that time, all the Tathagatas, having heard this mantra, all emerged from Samadhi, and single-mindedly contemplated the Mind Vajra Tathagata. If a person upholds, recites, and visualizes this mantra, they can accomplish all things, provide excellent protection, and even increase the subtle Dharma treasury.
At that time, the World Honored One again entered the Enlightenment of all Devas Equality Three Vajra Great Bliss Vajra Samadhi (a state of meditative concentration). Having emerged from this Samadhi, he spoke the mantra of Tara Bodhisattva (an emanation of Avalokiteshvara), the Mother of all Buddhas, the Great Wisdom, as follows:
Om(seed syllable) Duo(seed syllable) Li(seed syllable)(one) Du-duo(seed syllable) Li(seed syllable)(two) Du-li(seed syllable) Suo-wa(two combined, seed syllable) He(seed syllable)(three)
At that time, all the Buddhas and Bodhisattvas, having heard this mantra, were greatly rejoiced, and single-mindedly contemplated the Great Vairocana Vajra Tathagata. If a person upholds and recites this
菩薩真言。能令世間一切有情而為僕從。
爾時世尊復入一切如來最上智三摩地。于定出已。從三金剛。說此焰鬘得迦大忿怒明王真言曰。
那莫悉底哩(三合)嚩日啰(二合引)𧹞(引)(一)唵(引)朅朅(二)佉(引)呬佉(引)呬(三)薩哩嚩(二合)訥瑟吒(二合)(四)薩埵那摩迦(五)遏西母娑羅(六)缽啰輸播(引)舍賀悉多(二合)(七)拶睹哩部(二合)惹(八)拶睹哩目(二合)珂(九)殺吒左(二合)啰拏(十)阿(引)誐蹉阿(引)誐蹉(十一)薩哩嚩(二合)訥瑟吒(二合)缽啰(二合)拏(引)缽賀(引)哩拏(十二)摩賀(引)尾覲曩(二合)伽(引)怛迦(十三)尾訖哩(二合)跢(引)那那(十四)薩哩嚩(二合)部(引)多嚩商羯啰(十五)遏吒吒賀(引)娑那(引)禰你(引)(十六)咩(引)伽啰(二合)左哩摩(二合)你嚩(引)娑那(十七)酤嚕酤嚕(十八)薩哩嚩(二合)羯哩摩(二合引)(十九)親那親那(二十)薩哩嚩(二合)滿怛啰(二合引)(二十一)頻那頻那(二十二)缽啰母捺啰(二合引)(二十三)阿(引)羯哩沙(二合)野(二十四)阿(引)羯哩沙(二合)野(二十五)薩哩嚩(二合)部(引)旦(引)你哩摩(二合)他(二十六
【現代漢語翻譯】 現代漢語譯本： 菩薩真言。能令世間一切有情成為僕從。
這時，世尊再次進入一切如來最上智慧三摩地（Samādhi，一種高度集中的冥想狀態）。從禪定中出來后，從三金剛（象徵佛身、語、意的純凈）宣說了焰鬘得迦（Yamantaka，降閻魔尊）大忿怒明王真言，如下：
那莫悉底哩（namo stiri，歸命） 嚩日啰（vajra，金剛） 𧹞（hūṃ，種子字） 唵（oṃ，起始音） 朅朅（khak-kha，斷除） 佉（kha，空性） 呬佉（khikhi，驅散） 呬佉（khikhi，驅散） 薩哩嚩（sarva，一切） 訥瑟吒（duṣṭa，惡） 薩埵那摩迦（satvanāmaka，有情之名） 遏西母娑羅（asimūsala，劍和杵） 缽啰輸播（paraśupāśa，斧和索） 賀悉多（hasta，手） 拶睹哩部（catur-bhuja，四臂） 惹（ja，生） 拶睹哩目（catur-mukha，四面） 珂（kha，空性） 殺吒左（ṣaṭ-ja，六生） 啰拏（raṇa，戰鬥） 阿（ā，來） 誐蹉阿（gaccha ā，來，來） 誐蹉（gaccha，來） 薩哩嚩（sarva，一切） 訥瑟吒（duṣṭa，惡） 缽啰（pra，前） 拏（ṇa，聲音） 缽賀（paha，擊打） 哩拏（riṇa，債務） 摩賀（mahā，大） 尾覲曩（vighna，障礙） 伽（ghāta，摧毀） 怛迦（taka，者） 尾訖哩（vikrī，變形） 跢（tā，彼） 那那（nana，各種） 薩哩嚩（sarva，一切） 部（bhūta，鬼神） 多嚩商羯啰（vaśaṃkara，控制者） 遏吒吒賀（aṭaṭa ha，大笑） 娑那（sana，給予） 禰你（dīdi，光芒） 咩（me，我） 伽啰（ghara，家） 左哩摩（carima，最後） 你嚩（nivā，居住） 娑那（sana，給予） 酤嚕酤嚕（kuru kuru，做，做） 薩哩嚩（sarva，一切） 羯哩摩（karma，業） 親那親那（chinda chinda，切斷，切斷） 薩哩嚩（sarva，一切） 滿怛啰（mantra，真言） 頻那頻那（bhindha bhindha，粉碎，粉碎） 缽啰母捺啰（pramudrā，印） 阿（ā，來） 羯哩沙（karṣa，吸引） 野（ya，引導） 阿（ā，來） 羯哩沙（karṣa，吸引） 野（ya，引導） 薩哩嚩（sarva，一切） 部（bhūta，鬼神） 旦（tān，他們） 你哩摩（nirmā，摧毀） 他（tha，立）
【English Translation】 English version: The Bodhisattva's mantra. It can make all sentient beings in the world become servants.
At that time, the World Honored One again entered the Samādhi (a state of highly concentrated meditation) of the Supreme Wisdom of all Tathagatas (如來，Tathagata is the one thus gone). Having emerged from the Samādhi, from the Three Vajras (三金剛，symbolizing the purity of the Buddha's body, speech, and mind), he spoke this Yamantaka's (焰鬘得迦，the subduer of Yama) Great Wrathful Vidyārāja's (明王，Vidyārāja is a wisdom king) mantra, saying:
Namo stiri vajra hūṃ oṃ khak-kha khakha khikhi khikhi sarva duṣṭa satvanāmaka asimūsala paraśupāśa hasta catur-bhuja ja catur-mukha kha ṣaṭ-ja raṇa ā gaccha ā gaccha sarva duṣṭa pra ṇa paha riṇa mahā vighna ghāta taka vikrī tā nana sarva bhūta vaśaṃkara aṭaṭa ha sana dīdi me ghara carima nivā sana kuru kuru sarva karma chinda chinda sarva mantra bhindha bhindha pramudrā ā karṣa ya ā karṣa ya sarva bhūtān nirmā tha
)你哩摩(二合)他(二十七)薩哩嚩(二合)訥瑟吒(二合引)缽啰(二合)吠(引)舍野(二十八)缽啰(二合)吠(引)舍野(二十九)曼拏羅末亭*(尤-尢+曳)吠(引)嚩莎多𡁠(引)尾旦(引)多羯啰(三十一)酤嚕酤嚕(三十二)摩摩阿迦(引)哩焬(二合)賀那賀那(三十三)捺賀捺賀(三十四)缽左缽左(三十五)摩(引)尾藍末野(三十六)摩(引)尾藍末野(三十七)摩摩三摩野摩褥三摩(二合)啰(三十八)吽(引)吽(引)發吒(半音)發吒(半音三十九)塞怖(二合引)吒野(四十)塞怖(二合引)吒野(四十一)薩哩嚩(二合引)賒(引)波哩布啰哥(四十二)呬(引)呬(引)婆誐鑁(引)(四十三)緊唧啰(引)野西(四十四)摩摩薩哩嚩(二合引)哩湯(二合)(四十五)娑(引)達野娑嚩(二合引)賀(引)(四十六)
爾時一切諸佛及十地菩薩。聞此大智種變化明王真言已。嘆未曾有。唯念大遍照金剛如來。此出世大智神通變化焰鬘得迦忿怒明王。能降伏大惡眾生。若持誦人慾作降伏諸惡法。當用一髑髏。選擇不損壞無縫。兩耳相通圓滿者。或一縫至兩縫。及耳不通者。亦可作法。得此髑髏已。持誦人依法誦五如來及四親近菩薩真言加持。然後取
【現代漢語翻譯】 現代漢語譯本：你哩摩他（Nirimatha）（二十七）薩哩嚩（Sarva）（二合）訥瑟吒（Dustha）（二合引）缽啰（Pra）（二合）吠舍野（Vesaya）（引）（二十八）缽啰（Pra）（二合）吠舍野（Vesaya）（二十九）曼拏羅末[亭*(尤-尢+曳)]（Mandalama）（切身三十）吠嚩莎多𡁠（Vevasata）（引）尾旦多羯啰（Vitantakara）（三十一）酤嚕酤嚕（Kuru Kuru）（三十二）摩摩阿迦（Mama Aka）（引）哩焬（ri hum）（二合）賀那賀那（Hana Hana）（三十三）捺賀捺賀（Daha Daha）（三十四）缽左缽左（Paca Paca）（三十五）摩（Ma）（引）尾藍末野（Vilambaya）（三十六）摩（Ma）（引）尾藍末野（Vilambaya）（三十七）摩摩三摩野摩褥三摩（Mama Samaya Manus Samra）（二合）（三十八）吽（Hum）（引）吽（Hum）（引）發吒（Phat）（半音）發吒（Phat）（半音三十九）塞怖吒野（Sphataya）（二合引）（四十）塞怖吒野（Sphataya）（二合引）（四十一）薩哩嚩（Sarva）（二合引）賒（Sa）（引）波哩布啰哥（Paripuraka）（四十二）呬（Hi）（引）呬（Hi）（引）婆誐鑁（Bhagavan）（引）（四十三）緊唧啰野西（Kimcirayasi）（四十四）摩摩薩哩嚩（Mama Sarva）（二合引）哩湯（rtham）（二合）（四十五）娑（Sa）（引）達野娑嚩（Sadhaya Svaha）（二合引）（引）（四十六）
爾時，一切諸佛及十地菩薩，聽聞此大智種變化明王真言后，都讚歎前所未有。一心念誦大遍照金剛如來（Mahavairocana Vajra）。此出世間的大智神通變化焰鬘得迦忿怒明王（Yamantaka），能降伏大惡眾生。如果持誦之人想要修作降伏諸惡之法，應當使用一個髑髏（骷髏頭）。選擇沒有損壞、沒有縫隙、兩耳相通且圓滿的髑髏。或者有一個縫隙到兩個縫隙，以及耳朵不相通的髑髏，也可以用來作法。得到這個髑髏后，持誦之人依法誦持五如來（Five Tathagatas）及四親近菩薩（Four Close Bodhisattvas）真言進行加持，然後取用。
【English Translation】 English version: Nirimatha (27) Sarva Dustha Pravesaya (28) Pravesaya (29) Mandalama (30) Vevasata Vitantakara (31) Kuru Kuru (32) Mama Aka ri hum Hana Hana (33) Daha Daha (34) Paca Paca (35) Ma Vilambaya (36) Ma Vilambaya (37) Mama Samaya Manus Samra (38) Hum Hum Phat Phat (39) Sphataya Sphataya (40) Sphataya (41) Sarva Sa Paripuraka (42) Hi Hi Bhagavan (43) Kimcirayasi (44) Mama Sarva rtham (45) Sadhaya Svaha (46)
At that time, all the Buddhas and the Bodhisattvas of the Ten Bhumis, upon hearing this Great Wisdom Seed Transformation Vidyaraja Mantra, exclaimed that they had never heard anything like it before. They single-mindedly recited the Mahavairocana Vajra. This transcendent Great Wisdom, Miraculous Transformation Yamantaka, the Wrathful Vidyaraja, is capable of subduing greatly evil beings. If the practitioner wishes to perform the practice of subduing all evils, they should use a skull (human skull). Choose one that is undamaged, seamless, with connected ears, and complete. Or one with one or two seams, and ears that are not connected, can also be used for the practice. Having obtained this skull, the practitioner should, according to the Dharma, recite the mantras of the Five Tathagatas and the Four Close Bodhisattvas to bless it, and then use it.
惡人足下土。盛髑髏內。持誦人以足踏之。即誦焰鬘得迦明王真言。速得降伏。
爾時世尊大遍照金剛如來。復入大不空最勝金剛甘露忿怒金剛三摩地。出此定已。從三金剛。說尾覲難得迦大忿怒明王真言曰。
那莫三滿多沒馱(引)曩(引)(一)那謨嚩日啰(二合)骨嚕(二合引)馱(引)野(二)摩訶(引)能瑟吒嚕(二合引)咄羯(二合)吒(三)陪啰嚩(引)野(四)遏西母娑羅(五)缽啰輪播(引)舍賀娑多(二合引)野(六)唵(引)阿蜜哩(二合)多軍拏里(七)朅朅佉(引)呬佉(引)呬(八)底瑟吒(二合)底瑟吒(二合引)(九)滿馱滿馱(十)賀那賀那(十一)誐哩惹(二合)誐哩惹(二合)(十二)尾娑怖(二合引)吒野(十三)尾娑怖(二合引)吒野(十四)薩哩嚩(二合)尾覲那(二合)尾那(引)野剛(引)(十五)摩賀(引)誐拏缽底(十六)𡁠(引)尾旦(引)多羯啰(引)野(十七)吽(引)發吒(半音)娑嚩(二合引)賀(引)(十八)
爾時一切諸佛及大菩薩。聞此大忿怒明王真言已。嘆未曾有。一切魔眾悉皆驚怖。唯念大遍照金剛如來。
若持誦人慾作發遣諸惡魔法者。當取旋風所吹樹葉。于彼葉內畫明王輪。如是畫已。持誦者取惡魔足下土
【現代漢語翻譯】 現代漢語譯本： 惡人的腳下土。盛放在頭蓋骨內。持誦者用腳踩踏它，然後誦唸焰鬘得迦明王（Yamantaka Vidyaraja）真言，就能迅速降伏（惡人）。
這時，世尊大遍照金剛如來（Mahavairocana Vajra Tathagata）再次進入大不空最勝金剛甘露忿怒金剛三摩地（Amoghavajra-paramasrestha-vajramrta-krodha-vajra-samadhi）。從這個禪定出來后，從三金剛（tri-vajra）中，說出尾覲難得迦大忿怒明王（Vighnantaka Mahakrodha Vidyaraja）真言，如下：
那莫三滿多沒馱（引）曩（引）（一）那謨嚩日啰（二合）骨嚕（二合引）馱（引）野（二）摩訶（引）能瑟吒嚕（二合引）咄羯（二合）吒（三）陪啰嚩（引）野（四）遏西母娑羅（五）缽啰輪播（引）舍賀娑多（二合引）野（六）唵（引）阿蜜哩（二合）多軍拏里（七）朅朅佉（引）呬佉（引）呬（八）底瑟吒（二合）底瑟吒（二合引）（九）滿馱滿馱（十）賀那賀那（十一）誐哩惹（二合）誐哩惹（二合）（十二）尾娑怖（二合引）吒野（十三）尾娑怖（二合引）吒野（十四）薩哩嚩（二合）尾覲那（二合）尾那（引）野剛（引）（十五）摩賀（引）誐拏缽底（十六）𡁠（引）尾旦（引）多羯啰（引）野（十七）吽（引）發吒（半音）娑嚩（二合引）賀（引）（十八）
這時，一切諸佛及大菩薩，聽到這個大忿怒明王真言后，讚歎前所未有。一切魔眾都感到驚恐害怕，只是唸誦大遍照金剛如來（Mahavairocana Vajra Tathagata）的名號。
如果持誦者想要作法遣除各種惡魔法，應當取被旋風吹落的樹葉，在那葉子上畫明王輪。這樣畫好后，持誦者取惡魔腳下的土。
【English Translation】 English version: The earth under the feet of an evil person. Place it inside a skull. The practitioner steps on it with their feet and recites the Yamantaka Vidyaraja (焰鬘得迦明王) mantra. One will quickly achieve subjugation.
At that time, the World Honored One, Mahavairocana Vajra Tathagata (大遍照金剛如來), again entered the Amoghavajra-paramasrestha-vajramrta-krodha-vajra-samadhi (大不空最勝金剛甘露忿怒金剛三摩地). Having emerged from this samadhi, from the three vajras (三金剛), he spoke the Vighnantaka Mahakrodha Vidyaraja (尾覲難得迦大忿怒明王) mantra, which is as follows:
Namo samanta buddhanam (引) (1) namo vajra (二合) krodhaya (引) (2) maha (引) hanastrotkatata (二合) (3) bhairavaya (引) (4) asi musala (5) pralamba (引) sa hastaya (二合引) (6) om (引) amrita kundali (7) khahikha (引) hi khahikha (引) hi (8) tistha (二合) tistha (二合引) (9) bandha bandha (10) hana hana (11) garja (二合) garja (二合) (12) visphotaya (13) visphotaya (14) sarva (二合) vighna (二合) vinayakam (引) (15) maha (引) ganapati (16) hrih (引) vidanta karaya (引) (17) hum (引) phat (semi-vowel) svaha (二合引) (18)
At that time, all the Buddhas and great Bodhisattvas, having heard this great wrathful Vidyaraja mantra, praised it as unprecedented. All the hordes of demons were terrified and frightened, and only recited the name of Mahavairocana Vajra Tathagata (大遍照金剛如來).
If the practitioner wishes to perform a ritual to dispel all evil magic, they should take a leaf blown down by a whirlwind. On that leaf, draw the wheel of the Vidyaraja. Having drawn it in this way, the practitioner takes the earth from under the feet of the evil demon.
置於輪中。以足踏之。即誦明王真言。彼惡魔等速自遠離。
爾時大遍照金剛如來。復入寶光變化大智金剛三摩地。出此定已。從三金剛說。缽啰研得迦忿怒明王真言曰。
那莫三滿多沒馱(引)曩(引)(一)唵(引)𡁠那哩徴(知以反二)吒吽(引)吽(引)發吒(半音)娑嚩(二合引)賀(引)(三)
爾時諸佛及諸菩薩。聞此明王真言已。嘆未曾有。唯念大遍照金剛如來。若人於此真言依法持誦。能降伏夜叉羅剎緊那羅部多娑健馱及宿曜等。
爾時世尊復入甘露寶功德藏金剛三摩地。出此定已。從三金剛。說缽訥鬘得迦忿怒明王真言曰。
那莫三滿多沒馱(引)曩(引)(一)唵(引)吽(引)吽(引)吽(引二)跢(引)嚕羅(三)尾嚕羅(四)薩哩嚩(二合)尾沙伽(引)怛哥(五)入嚩(二合)里多尾塞普(二合)陵誐(六)遏吒吒賀(引)娑計(引)薩哩(七)薩吒(引)跓(引)波(八)嚩日啰(二合)窟啰你哩伽(二合引)多(九)左里多嚩酥馱(引)怛羅(十)你濕嚩(二合引)娑(十一)摩嚕睹(引)得叱(二合)缽多(二合)(十二)馱啰尼(引)達羅毗(引)沙拏(十三)遏吒吒賀(引)娑(十四)阿波哩彌多(十五)末啰缽啰(引)訖啰(二合)摩(
【現代漢語翻譯】 現代漢語譯本： 將（惡魔）置於輪中，用腳踩踏它，然後誦唸明王真言，那些惡魔等會迅速自行遠離。
這時，大遍照金剛如來再次進入寶光變化大智金剛三摩地。從該定中出來后，從三金剛處宣說了缽啰研得迦（Prajnadaka）忿怒明王真言，如下：
那莫三滿多沒馱（引）曩（引）（一）唵（引）𡁠那哩徴（知以反二）吒吽（引）吽（引）發吒（半音）娑嚩（二合引）賀（引）（三）
這時，諸佛和諸菩薩聽到這個明王真言后，讚歎前所未有，一心念誦大遍照金剛如來。如果有人依法持誦這個真言，能夠降伏夜叉（Yaksa，一種鬼神）、羅剎（Rakshasa，惡鬼）、緊那羅（Kinnara，一種天神）、部多（Bhuta，鬼怪）、娑健馱（Sakandha）以及星宿等。
這時，世尊再次進入甘露寶功德藏金剛三摩地。從該定中出來后，從三金剛處宣說了缽訥鬘得迦（Padmantaka）忿怒明王真言，如下：
那莫三滿多沒馱（引）曩（引）（一）唵（引）吽（引）吽（引）吽（引二）跢（引）嚕羅（三）尾嚕羅（四）薩哩嚩（二合）尾沙伽（引）怛哥（五）入嚩（二合）里多尾塞普（二合）陵誐（六）遏吒吒賀（引）娑計（引）薩哩（七）薩吒（引）跓（引）波（八）嚩日啰（二合）窟啰你哩伽（二合引）多（九）左里多嚩酥馱（引）怛羅（十）你濕嚩（二合引）娑（十一）摩嚕睹（引）得叱（二合）缽多（二合）（十二）馱啰尼（引）達羅毗（引）沙拏（十三）遏吒吒賀（引）娑（十四）阿波哩彌多（十五）末啰缽啰（引）訖啰（二合）摩（
【English Translation】 English version: Place (the demon) in the wheel. Trample it with your feet. Then recite the mantra of the Wisdom King. Those demons will quickly move away on their own.
At that time, the Mahavairocana Vajra Tathagata again entered the Samadhi of the Diamond of Great Wisdom of Transformed Jewel Light. Having emerged from this Samadhi, he spoke from the Three Vajras the mantra of the Wrathful Wisdom King Prajnadaka:
Namo Samanta Buddhanam (1) Om (2) Jna ri cha ta hum hum phat svaha (3)
At that time, all the Buddhas and Bodhisattvas, having heard this mantra of the Wisdom King, exclaimed that it was unprecedented. They single-mindedly contemplated the Mahavairocana Vajra Tathagata. If a person recites this mantra according to the Dharma, they can subdue Yakshas (a type of spirit), Rakshasas (demons), Kinnaras (a type of celestial being), Bhutas (ghosts), Sakandhas, and constellations, etc.
At that time, the World Honored One again entered the Vajra Samadhi of the Treasury of Nectar Jewel Merit. Having emerged from this Samadhi, he spoke from the Three Vajras the mantra of the Wrathful Wisdom King Padmantaka:
Namo Samanta Buddhanam (1) Om hum hum hum (2) tata rula (3) virula (4) sarva visaghata (5) jvalita visphulinga (6) atata hasa ke sari (7) sata stupa (8) vajra krodha nirghata (9) calita vasudhatala (10) nisvasa (11) marut utkshipta (12) dharani dhara visana (13) atata hasa (14) aparimita mara prakrama (
十六)阿(引)哩也(二合)毗多部多誐拏(十七)沒𠆙(切身)沒𠆙(十八)賀野仡哩(二合引)嚩(十九)佉(引)那佉(引)那(二十)缽啰滿怛啰(二合引)(二十一)親那親那(二十二)悉提孕(二合)彌(引)禰舍(二十三)阿(引)吠(引)舍野(二十四)薩哩嚩(二合)入嚩(二合)啰(二十五)必舍(引)左曩(引)(二十六)薩哩嚩(二合)仡啰(二合)呬(引)數(二十七)阿缽啰(二合)底賀睹(引)婆嚩(二十八)嚩日啰(二合)能瑟吒啰(三合二十九)緊唧啰(引)野洗(三十)壹難訥瑟吒(二合)仡啰(二合)賀(三十一)訥瑟吒(二合)薩哩那(二合)嚩(引)(三十二)突那突那(三十三)摩他摩他(三十四)摩吒摩吒(三十五)播(引)吒播(引)吒(三十六)播(引)吒野播(引)吒野(三十七)滿馱滿馱(三十八)沒馱達哩摩(二合)僧伽(三十九)阿褥倪也(二合引)當羯哩莽(二合)(四十)酤嚕尸(引)竭朗(二合)(四十一)曷野仡哩(二合引)嚩(引)野發吒(半音四十二)嚩日啰(二合引)野發吒(半音四十三)嚩日啰(二合)誐(引)怛啰(二合引)野發吒(半音四十四)嚩日啰(二合)你(引)怛啰(二合引)野發吒(半音四十五)嚩日啰(二合)能瑟吒
【現代漢語翻譯】 現代漢語譯本： 十六) 阿哩也（二合）毗多部多誐拏 (十七) 沒𠆙（切身）沒𠆙 (十八) 賀野仡哩（二合引）嚩 (十九) 佉（引）那佉（引）那 (二十) 缽啰滿怛啰（二合引） (二十一) 親那親那 (二十二) 悉提孕（二合）彌（引）禰舍 (二十三) 阿（引）吠（引）舍野 (二十四) 薩哩嚩（二合）入嚩（二合）啰 (二十五) 必舍（引）左曩（引） (二十六) 薩哩嚩（二合）仡啰（二合）呬（引）數 (二十七) 阿缽啰（二合）底賀睹（引）婆嚩 (二十八) 嚩日啰（二合）能瑟吒啰（三合二十九) 緊唧啰（引）野洗 (三十) 壹難訥瑟吒（二合）仡啰（二合）賀 (三十一) 訥瑟吒（二合）薩哩那（二合）嚩（引） (三十二) 突那突那 (三十三) 摩他摩他 (三十四) 摩吒摩吒 (三十五) 播（引）吒播（引）吒 (三十六) 播（引）吒野播（引）吒野 (三十七) 滿馱滿馱 (三十八) 沒馱達哩摩（二合）僧伽 (三十九) 阿褥倪也（二合引）當羯哩莽（二合） (四十) 酤嚕尸（引）竭朗（二合） (四十一) 曷野仡哩（二合引）嚩（引）野發吒（半音四十二) 嚩日啰（二合引）野發吒（半音四十三) 嚩日啰（二合）誐（引）怛啰（二合引）野發吒（半音四十四) 嚩日啰（二合）你（引）怛啰（二合引）野發吒（半音四十五) 嚩日啰（二合）能瑟吒 （十六）聖者，已成群之 भूत (bhūta, 鬼) (十七) 擊打，擊打 (十八) 馬頭明王 (Hayagrīva) (十九) 吃，吃 (二十) 遍滿真言 (mantra, 咒語) (二十一) 斬斷，斬斷 (二十二) 成就，給我 (二十三) 命令 (二十四) 一切火焰 (二十五) 畢舍遮 (piśāca, 惡鬼) (二十六) 一切 ग्रह (graha, 星宿，此處指惡星) (二十七) 無障礙 (二十八) 金剛 (vajra) 牙 (二十九) 速疾 (三十) 此惡 ग्रह (graha, 星宿，此處指惡星) (三十一) 惡 सर्व (sarva, 一切) (三十二) 摧毀，摧毀 (三十三) 攪亂，攪亂 (三十四) 磨碎，磨碎 (三十五) 破裂，破裂 (三十六) 破裂，破裂 (三十七) 束縛，束縛 (三十八) 佛 (Buddha)，法 (Dharma)，僧 (Saṃgha) (三十九) 教令，作羯磨 (karma, 業) (四十) 做，迅速 (四十一) 馬頭明王 (Hayagrīva) 泮 (phaṭ, 咒語的結尾，表示摧毀) (四十二) 金剛 (vajra) 泮 (phaṭ, 咒語的結尾，表示摧毀) (四十三) 金剛 (vajra) 歌 (gātha) 泮 (phaṭ, 咒語的結尾，表示摧毀) (四十四) 金剛 (vajra) 舞 (nṛtya) 泮 (phaṭ, 咒語的結尾，表示摧毀) (四十五) 金剛 (vajra) 牙
【English Translation】 English version: Sixteen) Ārya-bhūta-gaṇa (Sixteen) Noble assembly of bhūtas (spirits). Seventeen) Mudra Mudra (Seventeen) Strike! Strike! Eighteen) Hayagrīva (Eighteen) Hayagrīva (horse-necked one). Nineteen) Khada Khada (Nineteen) Eat! Eat! Twenty) Pramaṁtra (Twenty) All-pervading mantra. Twenty-one) Chinda Chinda (Twenty-one) Cut! Cut! Twenty-two) Siddhiṁ Me Diśa (Twenty-two) Grant me success. Twenty-three) Āveśaya (Twenty-three) Command! Twenty-four) Sarva Jvāra (Twenty-four) All fevers. Twenty-five) Piśācāna (Twenty-five) Of the Piśācas (demons). Twenty-six) Sarva Graha (Twenty-six) All Grahas (seizers, planets). Twenty-seven) Apratihata Bhava (Twenty-seven) Be unopposed. Twenty-eight) Vajra Daṁṣṭra (Twenty-eight) O Vajra (diamond/thunderbolt) Teeth! Twenty-nine) Kiṁcira Yaśi (Twenty-nine) Quickly, do! Thirty) Idaṁ Duṣṭa Graha (Thirty) This evil Graha (seizer, planet). Thirty-one) Duṣṭa Sarva (Thirty-one) Evil all. Thirty-two) Tudna Tudna (Thirty-two) Pierce! Pierce! Thirty-three) Matha Matha (Thirty-three) Agitate! Agitate! Thirty-four) Maṭa Maṭa (Thirty-four) Grind! Grind! Thirty-five) Pāṭa Pāṭa (Thirty-five) Split! Split! Thirty-six) Pāṭaya Pāṭaya (Thirty-six) Cause to split! Cause to split! Thirty-seven) Bandha Bandha (Thirty-seven) Bind! Bind! Thirty-eight) Buddha Dharma Saṁgha (Thirty-eight) Buddha, Dharma, Saṁgha (the Three Jewels). Thirty-nine) Ājñāpta Karman (Thirty-nine) By the command, do the deed. Forty) Kuru Śīghraṁ (Forty) Do it quickly. Forty-one) Hayagrīvāya Phaṭ (Forty-one) To Hayagrīva (horse-necked one), phaṭ (an interjection used as a destructive command). Forty-two) Vajrāya Phaṭ (Forty-two) To the Vajra (diamond/thunderbolt), phaṭ (an interjection used as a destructive command). Forty-three) Vajra Gāthāya Phaṭ (Forty-three) To the Vajra Gāthā (diamond song), phaṭ (an interjection used as a destructive command). Forty-four) Vajra Nṛtyāya Phaṭ (Forty-four) To the Vajra Nṛtya (diamond dance), phaṭ (an interjection used as a destructive command). Forty-five) Vajra Daṁṣṭra (Forty-five) Vajra Teeth.
啰(二合引)野發吒(半音四十六)嚩日啰(二合)窟啰(引)野發吒(半音四十七)嚩日啰(二合)窟啰你哩伽(二合引)多那(引)野發吒(半音四十八)缽啰滿怛啰(二合)(四十九)尾那(引)設那(引)野發吒(半音五十)底𡃤(二合)路枳跋煬羯啰(引)野發吒(半音五十一)薩哩嚩(二合)羯哩彌(二合)數(五十二)阿缽啰(二合)底賀多(引)野發吒(半音五十三)嚩日啰(二合)酤羅(五十四)怛啰(二合引)娑那羯啰(引)野發吒(半音五十五)吽(引)吽(引)吽(引)(五十六)發吒(半音)發吒(半音)發吒(半音五十七)
爾時一切大眾聞此明王真言已。皆大怖畏。唯念大遍照金剛如來。持誦人慾解除一切毒者當依法想自手掌內有蓮華。復想蓮花中生於㰠字光明照曜。依忿怒明王三摩地觀想。能解除三界一切惡毒。
爾時世尊復入不空成就最上寶幢金剛三摩地。出此定已。從三金剛。說你罹難拏大忿怒明王真言曰。
那莫三滿多沒馱(引)曩(引)(一)唵(引)伊系曳(二合引)呬(二)婆誐鑁(引)嚩日啰(二合)你(引)罹難拏(三)睹嚕睹嚕(四)羅虎羅虎(五)賀(引)賀(引)(六)仵魯仵魯(七)仵邏波野(八)仵邏波野(九)訖啰(二合)摩訖啰
【現代漢語翻譯】 現代漢語譯本： 啰野發吒(半音四十六)：摧毀！ 嚩日啰窟啰(引)野發吒(半音四十七)：金剛忿怒，摧毀！ 嚩日啰窟啰你哩伽(二合引)多那(引)野發吒(半音四十八)：金剛忿怒，長夜，摧毀！ 缽啰滿怛啰(二合)(四十九)尾那(引)設那(引)野發吒(半音五十)：摧毀所有咒語，摧毀！ 底𡃤(二合)路枳跋煬羯啰(引)野發吒(半音五十一)：三界降伏者，摧毀！ 薩哩嚩(二合)羯哩彌(二合)數(五十二)阿缽啰(二合)底賀多(引)野發吒(半音五十三)：於一切事業中無障礙者，摧毀！ 嚩日啰(二合)酤羅(五十四)怛啰(二合引)娑那羯啰(引)野發吒(半音五十五)：金剛族，恐怖製造者，摧毀！ 吽(引)吽(引)吽(引)(五十六)：吽！吽！吽！ 發吒(半音)發吒(半音)發吒(半音五十七)：摧毀！摧毀！摧毀！ 爾時，一切大眾聽聞此明王真言后，都感到非常恐懼，唯有唸誦大遍照金剛如來（Mahavairocana Vajra Tathagata）。持誦之人若想解除一切毒害，應當依法觀想自己的手掌內有一朵蓮花，再觀想蓮花中生出一個『㰠』字，光明照耀。依照忿怒明王（Angry Vidyaraja）的三摩地（Samadhi）觀想，便能解除三界一切惡毒。 爾時，世尊（Bhagavan）再次進入不空成就最上寶幢金剛三摩地（Amoghasiddhi Supreme Jewel Banner Vajra Samadhi）。出定后，從三金剛（Three Vajras）處，宣說你罹難拏（Nilakantha）大忿怒明王真言（Great Angry Vidyaraja Mantra）曰： 那莫三滿多沒馱(引)曩(引)(一)：敬禮一切諸佛！ 唵(引)伊系曳(二合引)呬(二)：唵，來！ 婆誐鑁(引)嚩日啰(二合)你(引)罹難拏(三)：薄伽梵（Bhagavan），金剛（Vajra）青頸（Nilakantha）！ 睹嚕睹嚕(四)：迅速，迅速！ 羅虎羅虎(五)：忿怒，忿怒！ 賀(引)賀(引)(六)：哈！哈！ 仵魯仵魯(七)：摧毀，摧毀！ 仵邏波野(八)：動搖！ 仵邏波野(九)：動搖！ 訖啰(二合)摩訖啰 English version: Ro ya phat (semi-vowel forty-six): Destroy! Vajra Kula ya phat (semi-vowel forty-seven): Vajra Wrathful One, destroy! Vajra Kula Nirghatana ya phat (semi-vowel forty-eight): Vajra Wrathful One, long night, destroy! Pra-mantra (forty-nine) vinashana ya phat (semi-vowel fifty): Destroyer of all mantras, destroy! Tirokibhyamkara ya phat (semi-vowel fifty-one): Subduer of the three realms, destroy! Sarva karma (fifty-two) apratihata ya phat (semi-vowel fifty-three): Unobstructed in all actions, destroy! Vajra Kula (fifty-four) trasana-kara ya phat (semi-vowel fifty-five): Vajra family, terror maker, destroy! Hum hum hum (fifty-six): Hum! Hum! Hum! Phat phat phat (fifty-seven): Destroy! Destroy! Destroy! At that time, all the assembly, upon hearing this mantra of the Vidyaraja, felt great fear. They only remembered the Mahavairocana Vajra Tathagata. If the mantra holder wishes to dispel all poisons, they should visualize a lotus flower within their own palm according to the Dharma. Furthermore, they should visualize the 'tram' syllable arising from within the lotus flower, radiating light. By contemplating according to the Samadhi of the Wrathful Vidyaraja, one can dispel all evil poisons of the three realms. At that time, the Bhagavan again entered the Amoghasiddhi Supreme Jewel Banner Vajra Samadhi. Having emerged from this Samadhi, from the Three Vajras, he spoke the Nilakantha Great Angry Vidyaraja Mantra, saying: Namo samanta buddhanam (one): Homage to all Buddhas! Om ihyehi (two): Om, come! Bhagavan Vajra Nilakantha (three): Bhagavan, Vajra Blue-necked One! Turu turu (four): Quickly, quickly! Rahu rahu (five): Wrathful, wrathful! Ha ha (six): Ha! Ha! Guru guru (seven): Destroy, destroy! Chalapaya (eight): Agitate! Chalapaya (nine): Agitate! Krama krama
【English Translation】 English version: Ro ya phat (semi-vowel forty-six): Destroy! Vajra Kula ya phat (semi-vowel forty-seven): Vajra Wrathful One, destroy! Vajra Kula Nirghatana ya phat (semi-vowel forty-eight): Vajra Wrathful One, long night, destroy! Pra-mantra (forty-nine) vinashana ya phat (semi-vowel fifty): Destroyer of all mantras, destroy! Tirokibhyamkara ya phat (semi-vowel fifty-one): Subduer of the three realms, destroy! Sarva karma (fifty-two) apratihata ya phat (semi-vowel fifty-three): Unobstructed in all actions, destroy! Vajra Kula (fifty-four) trasana-kara ya phat (semi-vowel fifty-five): Vajra family, terror maker, destroy! Hum hum hum (fifty-six): Hum! Hum! Hum! Phat phat phat (fifty-seven): Destroy! Destroy! Destroy! At that time, all the assembly, upon hearing this mantra of the Vidyaraja, felt great fear. They only remembered the Mahavairocana Vajra Tathagata. If the mantra holder wishes to dispel all poisons, they should visualize a lotus flower within their own palm according to the Dharma. Furthermore, they should visualize the 'tram' syllable arising from within the lotus flower, radiating light. By contemplating according to the Samadhi of the Wrathful Vidyaraja, one can dispel all evil poisons of the three realms. At that time, the Bhagavan again entered the Amoghasiddhi Supreme Jewel Banner Vajra Samadhi. Having emerged from this Samadhi, from the Three Vajras, he spoke the Nilakantha Great Angry Vidyaraja Mantra, saying: Namo samanta buddhanam (one): Homage to all Buddhas! Om ihyehi (two): Om, come! Bhagavan Vajra Nilakantha (three): Bhagavan, Vajra Blue-necked One! Turu turu (four): Quickly, quickly! Rahu rahu (five): Wrathful, wrathful! Ha ha (six): Ha! Ha! Guru guru (seven): Destroy, destroy! Chalapaya (eight): Agitate! Chalapaya (nine): Agitate! Krama krama
(二合)摩(十)婆誐鑁(引)(十一)嚩(引)喻吠(引)詣(引)那(十二)部(引)旦(引)尸竭朗(二合)(十三)那賀那賀(十四)那啰那啰(十五)嚩賀嚩賀(十六)缽左缽左(十七)必吒必吒(十八)播(引)吒野(十九)播(引)吒野(二十)末吒末吒(二十一)末吒(引)缽野(二十二)末吒(引)缽野(二十三)薩哩嚩(二合)羯哩摩(二合引)尼(二十四)親那親那(二十五)頻那頻那(二十六)薄叉薄叉(二十七)彌(引)那末寫(二十八)嚕提啰末寫(二十九)彌(引)那末惹(三十)嚕提啰必哩(二合)野(三十一)伊系曳(二合引)呬婆誐鑁(引)(三十二)薩哩嚩(二合)尾覲那(二合引)你(三十三)薩哩嚩(二合)尾寧*也你(三十四)薩哩嚩(二合)滿怛啰(二合引)尼(三十五)薩哩嚩(二合)謨羅羯哩摩(二合引)尼(三十六)薩哩嚩(二合)謨羅仡啰(二合)賀(引)(三十七)賀那賀那(三十八)伴惹伴惹(三十九)摩哩那摩哩那(二合)(四十)壹難彌(引)迦(引)哩煬(二合)(四十一)娑(引)達野吽(引)(四十二)你(引)邏野(四十三)你(引)羅嚩日啰(二合)難拏(引)野(四十四)睹嚕睹嚕(四十五)尾覲那(二合)尾那(引)野
{ "translations": [ "現代漢語譯本：", "（二合）摩（十）婆誐鑁（引）（十一）嚩（引）喻吠（引）詣（引）那（十二）部（引）旦（引）尸竭朗（二合）（十三）那賀那賀（十四）那啰那啰（十五）嚩賀嚩賀（十六）缽左缽左（十七）必吒必吒（十八）播（引）吒野（十九）播（引）吒野（二十）末吒末吒（二十一）末吒（引）缽野（二十二）末吒（引）缽野（二十三）薩哩嚩（二合）羯哩摩（二合引）尼（二十四）親那親那（二十五）頻那頻那（二十六）薄叉薄叉（二十七）彌（引）那末寫（二十八）嚕提啰末寫（二十九）彌（引）那末惹（三十）嚕提啰必哩（二合）野（三十一）伊系曳（二合引）呬婆誐鑁（引）（三十二）薩哩嚩（二合）尾覲那（二合引）你（三十三）薩哩嚩（二合）尾[寧也]（切身）你（三十四）薩哩嚩（二合）滿怛啰（二合引）尼（三十五）薩哩嚩（二合）謨羅羯哩摩（二合引）尼（三十六）薩哩嚩（二合）謨羅仡啰（二合）賀（引）（三十七）賀那賀那（三十八）伴惹伴惹（三十九）摩哩那摩哩那（二合）（四十）壹難彌（引）迦（引）哩煬（二合）（四十一）娑（引）達野吽（引）（四十二）你（引）邏野（四十三）你（引）羅嚩日啰（二合）難拏（引）野（四十四）睹嚕睹嚕（四十五）尾覲那（二合）尾那（引）野", "（二合）：連讀的音節。", "摩（Ma）：無意義，咒語的一部分。", "婆誐鑁（Bhagavan）：世尊，佛的尊稱。", "嚩（Va）：無意義，咒語的一部分。", "喻吠（Yuve）：無意義，咒語的一部分。", "詣（Ye）：無意義，咒語的一部分。", "那（Na）：無意義，咒語的一部分。", "部（Bhu）：無意義，咒語的一部分。", "旦（Ta）：無意義，咒語的一部分。", "尸竭朗（Shighram）：迅速地。", "那賀那賀（Daha Daha）：燒燬，燒燬。", "那啰那啰（Dara Dara）：撕裂，撕裂。", "嚩賀嚩賀（Vaha Vaha）：運走，運走。", "缽左缽左（Pacha Pacha）：烹煮，烹煮。", "必吒必吒（Pita Pita）：擊打，擊打。", "播（引）吒野（Pataya）：使落下，使落下。", "末吒末吒（Matha Matha）：攪動，攪動。", "末吒（引）缽野（Mathapaya）：使飲用，使飲用。", "薩哩嚩（Sarva）：一切。", "羯哩摩（Karma）：業。", "尼（Ni）：無意義，咒語的一部分。", "親那親那（Chinda Chinda）：切斷，切斷。", "頻那頻那（Bhindha Bhindha）：打破，打破。", "薄叉薄叉（Bhaksha Bhaksha）：吞噬，吞噬。", "彌（引）那末寫（Mimamsa）：魚肉。", "嚕提啰末寫（Rudhiramamsa）：血肉。", "彌（引）那末惹（Mimamsaja）：從魚肉中生出的。", "嚕提啰必哩（Rudhirapriya）：喜愛血。", "伊系曳（Ehy Ehi）：來，來。", "婆誐鑁（Bhagavan）：世尊。", "尾覲那（Vighna）：障礙。", "你（Ni）：無意義，咒語的一部分。", "尾[寧也]（Vinaya）：調伏。", "滿怛啰（Mantra）：真言，咒語。", "謨羅羯哩摩（Mula Karma）：根本業。", "謨羅仡啰（Mula Graha）：根本執著。", "賀那賀那（Hana Hana）：摧毀，摧毀。", "伴惹伴惹（Bhanja Bhanja）：粉碎，粉碎。", "摩哩那摩哩那（Marna Marna）：殺死，殺死。", "壹難彌（Idam）：此。", "迦（引）哩煬（Karyam）：事業。", "娑（引）達野（Sadhaya）：成就。", "吽（Hum）：種子字，表示力量。", "你（引）邏野（Nilaya）：隱藏。", "你（引）羅嚩日啰（Nila Vajra）：青色金剛。", "難拏（引）野（Dandaya）：懲罰。", "睹嚕睹嚕（Turu Turu）：快速地，快速地。", "尾覲那（Vighna）：障礙。", "尾那（引）野（Vinaya）：調伏。", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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剛(引)(四十六)那(引)設迦(引)野(四十七)虎嚕虎嚕(四十八)禰(引)缽多(二合)贊拏(引)野(四十九)薩哩嚩(二合)設咄嚕(二合)𧹞(引)(五十)紇哩(二合)那夜(引)你賓拏野(五十一)親那親那(五十二)尾寧*也那(引)砌(引)那哥吽(引五十三)尾寧*也襄(引)室瑟吒(二合)羯哩摩(二合)(五十四)三摩(二合)啰三摩煬(五十五)嚩日啰(二合)達啰嚩左曩(五十六)摩哩摩(二合引)尾你訖哩(二合)怛野(五十七)吽(引)吽(引)(五十八)賀那賀那(五十九)那賀那賀(六十)睹嚕睹嚕(六十一)酤嚕酤嚕(六十二)虎嚕虎嚕(六十三)發吒(半音)吽(引)吽(引六十四)訖哩(二合)旦(引)怛曳(引)(六十五)禰(引)嚩哩始(六十六)尾捺啰(二合)缽迦(引)野(六十七)賀那賀那(六十八)嚩日啰(二合)難尼(引)那娑嚩(二合引)賀(引)(六十九)
爾時世尊說此大忿怒明王真言已。所有一切佛剎悉皆震動。一切魔眾悉皆驚怖。唯念大遍照金剛如來。若持誦人慾除諸魔者。當依法誦此真言八百遍及結本印。能除一切魔者。
爾時世尊大遍照金剛如來。復入普遍變化裝嚴金剛三摩地。出此定已。
【現代漢語翻譯】 現代漢語譯本 剛(引)(四十六)那(引)設迦(引)野(四十七)虎嚕虎嚕(四十八)禰(引)缽多(二合)贊拏(引)野(四十九)薩哩嚩(二合)設咄嚕(二合)𧹞(引)(五十)紇哩(二合)那夜(引)你賓拏野(五十一)親那親那(五十二)尾寧*也那(引)砌(引)那哥吽(引五十三)尾寧*也襄(引)室瑟吒(二合)羯哩摩(二合)(五十四)三摩(二合)啰三摩煬(五十五)嚩日啰(二合)達啰嚩左曩(五十六)摩哩摩(二合引)尾你訖哩(二合)怛野(五十七)吽(引)吽(引)(五十八)賀那賀那(五十九)那賀那賀(六十)睹嚕睹嚕(六十一)酤嚕酤嚕(六十二)虎嚕虎嚕(六十三)發吒(半音)吽(引)吽(引六十四)訖哩(二合)旦(引)怛曳(引)(六十五)禰(引)嚩哩始(六十六)尾捺啰(二合)缽迦(引)野(六十七)賀那賀那(六十八)嚩日啰(二合)難尼(引)那娑嚩(二合引)賀(引)(六十九)
這時，世尊宣說了這個大忿怒明王真言之後，所有一切佛剎（Buddhakṣetra，佛的國土）都震動起來，一切魔眾都驚慌恐懼，只是唸誦大遍照金剛如來（Mahāvairocana-vajra-tathāgata，偉大的光芒四射的金剛如來）。如果持誦之人想要去除各種魔障，應當依法誦持這個真言八百遍，並且結本印，就能夠去除一切魔障。
這時，世尊大遍照金剛如來，再次進入普遍變化莊嚴金剛三摩地（Samādhi，禪定）。從這個禪定出來之後。
【English Translation】 English version Gaṅ (iti) (46) Na (iti) Śaka (iti) Ya (47) Huru Huru (48) Te (iti) Pata (sandhi) Caṇḍa (iti) Ya (49) Sarva (sandhi) Śatru (sandhi) Ṇa (iti) (50) Hṛ (sandhi) Nāya (iti) Ti Bindāya (51) Chinna Chinna (52) Viṇi*ya Nā (iti) Chi (iti) Na Kohūṃ (iti 53) Viṇi*ya Ṣyaṃ (iti) Śiṣṭa (sandhi) Karma (sandhi) (54) Sama (sandhi) Ra Samayaṃ (55) Vajra (sandhi) Dhara Vacanaṃ (56) Marma (sandhi) Vi Tikṛ (sandhi) Tatya (57) Hūṃ (iti) Hūṃ (iti) (58) Hana Hana (59) Daha Daha (60) Turu Turu (61) Kuru Kuru (62) Huru Huru (63) Phaṭ (half sound) Hūṃ (iti) Hūṃ (iti 64) Kṛ (sandhi) Dāṃ (iti) Traye (iti) (65) Te (iti) Vari Śi (66) Vi Dra (sandhi) Paka (iti) Ya (67) Hana Hana (68) Vajra (sandhi) Nandi (iti) Na Svā (sandhi) Hā (iti) (69)
At that time, the World-Honored One, after speaking this Great Wrathful Vidyārāja (明王) mantra, all Buddha-kṣetras (佛剎, Buddha lands) shook, and all the hosts of Māras (魔, demons) were terrified. They only contemplated the Mahāvairocana-vajra-tathāgata (大遍照金剛如來, the Great Illuminating Vajra Thus-Come One). If the mantra-reciter wishes to remove all demonic obstacles, they should recite this mantra eight hundred times according to the Dharma and form the corresponding mudrā (印, hand gesture). This will remove all demonic obstacles.
At that time, the World-Honored One, the Mahāvairocana-vajra-tathāgata, again entered the Samantaparivarta-alaṃkāra-vajra-samādhi (普遍變化莊嚴金剛三摩地, the Samadhi of Universal Transformation and Adornment Vajra). Having emerged from this samādhi...
從三金剛。說大力忿怒明王真言曰。
那莫三滿多沒馱(引)曩(引)(一)唵(引)吽(引)吽(引)吽(引)(二)發吒(半音)發吒(半音)發吒(半音三)唵(引)唵(引)沃仡啰(二合)輸(引)羅播(引)尼(四)吽(引)吽(引)發吒(半音)發吒(半音五)唵(引)𡁠逾(二合引)底你哩那(二合引)那(六)吽(引)吽(引)吽(引)(七)發吒(半音)發吒(半音)發吒(半音八)摩賀(引)末邏(引)野娑嚩(二合引)賀(引)(九)
爾時一切魔眾聞此大力忿怒明王真言已。皆大驚怖。唯念大遍照金剛如來。若復有人於此真言印相依法持誦者。是人能作一切成就法。及能降雨亦能止雨。
爾時世尊復入普遍熾盛金剛三摩地。出此定已。從三金剛。說吒枳忿怒明王真言曰。
那莫三滿多沒馱(引)曩(引)(一)唵吒枳(二)吽(引)𠺁(三)
爾時一切諸佛及諸菩薩。聞此明王真言已。嘆未曾有。一切魔眾悉皆驚怖迷悶躄地。若持誦人慾作降伏法者。當依羯磨法作魔形像以足踏之。現忿怒相當結本印誦此真言。即得降伏一切魔眾。亦能解除他咒。
爾時世尊復入利金剛熾盛光明金剛三摩地。出此定已。從三金剛。說不動尊大忿怒明王真言曰。
【現代漢語翻譯】 現代漢語譯本： 從三金剛中，宣說了大力忿怒明王真言，內容如下：
那莫三滿多沒馱(引)曩(引)（Namo samanta buddha nam）（皈命普遍諸佛）唵(引)吽(引)吽(引)吽(引)（Om hum hum hum）（種子字）發吒(半音)發吒(半音)發吒(半音)（phat phat phat）（摧破）唵(引)唵(引)沃仡啰(二合)輸(引)羅播(引)尼（Om om vajra shula pani）（金剛杵手）吽(引)吽(引)發吒(半音)發吒(半音)（Hum hum phat phat）（種子字，摧破）唵(引)𡁠逾(二合引)底你哩那(二合引)那（Om yodhi nirnana）（智慧劍）吽(引)吽(引)吽(引)（Hum hum hum）（種子字）發吒(半音)發吒(半音)發吒(半音)（Phat phat phat）（摧破）摩賀(引)末邏(引)野娑嚩(二合引)賀(引)（maha malaya svaha）（偉大的摧毀者，成就）。
當時，一切魔眾聽到這個大力忿怒明王真言后，都非常驚恐害怕，唯獨憶念大遍照金剛如來（Mahavairocana Vajra Tathagata）。如果有人對此真言和印相依法受持讀誦，這個人就能成就一切法，並且能夠降雨，也能夠止雨。
當時，世尊再次進入普遍熾盛金剛三摩地（Samantaprabha Vajra Samadhi）。從這個禪定出來后，從三金剛中，宣說了吒枳（Cakri）忿怒明王真言，內容如下：
那莫三滿多沒馱(引)曩(引)（Namo samanta buddha nam）（皈命普遍諸佛）唵吒枳（Om cakri）（種子字）吽(引)𠺁（Hum hoh）（種子字）。
當時，一切諸佛和諸菩薩，聽到這個明王真言后，都讚歎前所未有。一切魔眾都驚恐害怕，昏迷倒地。如果持誦人想要修作降伏法，應當依照羯磨法（karma）製作魔的形象，用腳踩踏它，顯現忿怒的形象，結本印，誦持這個真言，就能降伏一切魔眾，也能夠解除其他的咒語。
當時，世尊再次進入利金剛熾盛光明金剛三摩地（Tikshna Vajra Pradipta Prabha Vajra Samadhi）。從這個禪定出來后，從三金剛中，宣說了不動尊（Acala）大忿怒明王真言，內容如下：
【English Translation】 English version: From the Three Vajras, the mantra of the Great Strength Wrathful Vidyaraja (Maha Bala Krodha Vidyaraja) was spoken, which is as follows:
'Namo samanta buddha nam om hum hum hum phat phat phat om om vajra shula pani hum hum phat phat om yodhi nirnana hum hum hum phat phat phat maha malaya svaha.' (Namo samanta buddha nam: Homage to all Buddhas; Om hum hum hum: Seed syllables; phat phat phat: Destruction; Om om vajra shula pani: One who holds the vajra spear; Hum hum phat phat: Seed syllables, destruction; Om yodhi nirnana: Sword of wisdom; Hum hum hum: Seed syllables; Phat phat phat: Destruction; maha malaya svaha: Great Destroyer, accomplishment.)
At that time, all the demons, upon hearing this mantra of the Great Strength Wrathful Vidyaraja, were greatly terrified. They only remembered the Mahavairocana Vajra Tathagata. If someone upholds and recites this mantra and its mudra according to the Dharma, that person will be able to accomplish all dharmas, and will also be able to cause rain and stop rain.
At that time, the World-Honored One again entered the Samantaprabha Vajra Samadhi (Universal Radiance Vajra Samadhi). Having emerged from this samadhi, from the Three Vajras, he spoke the mantra of the Cakri Wrathful Vidyaraja, which is as follows:
'Namo samanta buddha nam om cakri hum hoh.' (Namo samanta buddha nam: Homage to all Buddhas; Om cakri: Seed syllable; Hum hoh: Seed syllables.)
At that time, all the Buddhas and Bodhisattvas, upon hearing this mantra of the Vidyaraja, praised it as unprecedented. All the demons were terrified, fainted, and collapsed to the ground. If the mantra holder wishes to perform the subjugation ritual, they should create an image of the demon according to the Karma method, step on it with their feet, manifest a wrathful appearance, form the original mudra, and recite this mantra. Then they will be able to subjugate all the demons and also be able to undo other mantras.
At that time, the World-Honored One again entered the Tikshna Vajra Pradipta Prabha Vajra Samadhi (Sharp Vajra Blazing Light Vajra Samadhi). Having emerged from this samadhi, from the Three Vajras, he spoke the mantra of the Acala (Immovable) Great Wrathful Vidyaraja, which is as follows:
那莫三滿多沒馱(引)曩(引)(一)唵(引)阿左羅際(引)吒(二)哥(引)拏拏(三)拏吒拏吒(四)謨(引)吒謨(引)吒(五)末吒末吒(六)怛吒怛吒(七)底瑟吒(二合)底瑟吒(二合)(八)阿(引)尾設阿(引)尾設(九)摩賀(引)滿多波(引)羅(十)度那度那(十一)底尼底尼(十二)珂那珂那(十三)尾朅曩(二合引)摩(引)啰野(十四)摩(引)啰野(十五)訥瑟鹐(二合引)婆叉野(十六)婆叉野(十七)薩哩鑁(二合)酤嚕酤嚕(十八)枳哩枳哩(十九)摩賀(引)尾沙摩嚩日啰(二合)(二十)塞怖(二合引)吒野(二十一)塞怖(二合引)吒野(二十二)吽(引)吽(引)吽(引)(二十三)怛哩(二合)末里多囕誐難多哥(二十四)盎(引)盎(引)盎(引)(二十五)㰠(呼郎切下同)㰠㰠(二十六)阿左羅際吒(二十七)塞怖(二合)吒野塞怖(二合)吒野(二十八)吽(引)阿三滿底哥怛啰(二合)吒(二十九)摩賀(引)末羅舍(引)多野(三十)三摩羊(三十一)莽(引)怛囕(二合引)㰠(引)曩(引)(三十二)輸迭睹嚕哥(三十三)窣睹(二合)設睹嚩日哩(二合)(三十四)那謨窣睹(二合)阿缽啰(二合)底曷多嚩哩(引)毗藥(二合)(三十五)入
【現代漢語翻譯】 現代漢語譯本： 那莫三滿多沒馱（引）曩（引）（一）：皈命于普遍的諸佛。 唵（引）阿左羅際（引）吒（二）：唵，不動尊，憤怒者！ 哥（引）拏拏（三）：擊打，擊打！ 拏吒拏吒（四）：摧毀，摧毀！ 謨（引）吒謨（引）吒（五）：迷惑，迷惑！ 末吒末吒（六）：粉碎，粉碎！ 怛吒怛吒（七）：切斷，切斷！ 底瑟吒（二合）底瑟吒（二合）（八）：站住，站住！ 阿（引）尾設阿（引）尾設（九）：進入，進入！ 摩賀（引）滿多波（引）羅（十）：偉大的咒語力量！ 度那度那（十一）：燃燒，燃燒！ 底尼底尼（十二）：點燃，點燃！ 珂那珂那（十三）：挖掘，挖掘！ 尾朅曩（二合引）摩（引）啰野（十四）：摧毀障礙！ 摩（引）啰野（十五）：摧毀！ 訥瑟鹐（二合引）婆叉野（十六）：吞噬邪惡！ 婆叉野（十七）：吞噬！ 薩哩鑁（二合）酤嚕酤嚕（十八）：一切都做，做！ 枳哩枳哩（十九）：切碎，切碎！ 摩賀（引）尾沙摩嚩日啰（二合）（二十）：偉大的金剛忿怒！ 塞怖（二合引）吒野（二十一）：爆發，爆發！ 塞怖（二合引）吒野（二十二）：爆發，爆發！ 吽（引）吽（引）吽（引）（二十三）：吽，吽，吽！ 怛哩（二合）末里多囕誐難多哥（二十四）：三界無盡！ 盎（引）盎（引）盎（引）（二十五）：阿，阿，阿！ 㰠（呼郎切下同）㰠㰠（二十六）：吽，吽，吽！ 阿左羅際吒（二十七）：不動尊，憤怒者！ 塞怖（二合）吒野塞怖（二合）吒野（二十八）：爆發，爆發！ 吽（引）阿三滿底哥怛啰（二合）吒（二十九）：吽，普遍的摧毀！ 摩賀（引）末羅舍（引）多野（三十）：偉大的力量摧毀！ 三摩羊（三十一）：誓言！ 莽（引）怛囕（二合引）㰠（引）曩（引）（三十二）：我的咒語，吽，皈命！ 輸迭睹嚕哥（三十三）：凈化敵人！ 窣睹（二合）設睹嚩日哩（二合）（三十四）：金剛贊！ 那謨窣睹（二合）阿缽啰（二合）底曷多嚩哩（引）毗藥（二合）（三十五）：皈命于無障礙的勇士們！ 入
English version: Namo Samanta Buddhanam (1): Homage to the universal Buddhas. Om Achala Jita (2): Om, Immovable One, Wrathful One! Ka Na Na (3): Strike, strike! Nata Nata (4): Destroy, destroy! Mota Mota (5): Bewilder, bewilder! Mata Mata (6): Shatter, shatter! Tata Tata (7): Cut off, cut off! Tistha Tistha (8): Stand still, stand still! Avesha Avesha (9): Enter, enter! Maha Mantra Bala (10): Great mantra power! Duna Duna (11): Burn, burn! Tini Tini (12): Ignite, ignite! Khana Khana (13): Dig, dig! Vighna Maraya (14): Destroy obstacles! Maraya (15): Destroy! Dustam Bhakshaya (16): Devour evil! Bhakshaya (17): Devour! Sarvam Kuru Kuru (18): Do everything, do! Kiri Kiri (19): Chop, chop! Maha Vishama Vajra (20): Great wrathful Vajra! Sphataya Sphataya (21): Explode, explode! Sphataya Sphataya (22): Explode, explode! Hum Hum Hum (23): Hum, Hum, Hum! Tri Malita Ram Gandataka (24): Three realms endless! Ah Ah Ah (25): Ah, Ah, Ah! Hum Hum Hum (26): Hum, Hum, Hum! Achala Jita (27): Immovable One, Wrathful One! Sphataya Sphataya (28): Explode, explode! Hum Asamanta Katrat (29): Hum, universal destruction! Maha Mala Shataya (30): Great power destroy! Samayam (31): Vow! Mam Mantram Hum Namah (32): My mantra, Hum, Homage! Shuddhe Dushkata (33): Purify the enemy! Stutu Shatru Vajri (34): Vajra praise! Namo Stutu Apratihata Viribhyah (35): Homage to the unobstructed heroes! Enter
【English Translation】 English version: Namo Samanta Buddhanam (Homage to the universal Buddhas) (1): Om Achala Jita (Immovable One, Wrathful One) (2): Ka Na Na (Strike, strike) (3): Nata Nata (Destroy, destroy) (4): Mota Mota (Bewilder, bewilder) (5): Mata Mata (Shatter, shatter) (6): Tata Tata (Cut off, cut off) (7): Tistha Tistha (Stand still, stand still) (8): Avesha Avesha (Enter, enter) (9): Maha Mantra Bala (Great mantra power) (10): Duna Duna (Burn, burn) (11): Tini Tini (Ignite, ignite) (12): Khana Khana (Dig, dig) (13): Vighna Maraya (Destroy obstacles) (14): Maraya (Destroy) (15): Dustam Bhakshaya (Devour evil) (16): Bhakshaya (Devour) (17): Sarvam Kuru Kuru (Do everything, do) (18): Kiri Kiri (Chop, chop) (19): Maha Vishama Vajra (Great wrathful Vajra) (20): Sphataya Sphataya (Explode, explode) (21): Sphataya Sphataya (Explode, explode) (22): Hum Hum Hum (23): Tri Malita Ram Gandataka (Three realms endless) (24): Ah Ah Ah (25): Hum Hum Hum (26): Achala Jita (Immovable One, Wrathful One) (27): Sphataya Sphataya (Explode, explode) (28): Hum Asamanta Katrat (Universal destruction) (29): Maha Mala Shataya (Great power destroy) (30): Samayam (Vow) (31): Mam Mantram Hum Namah (My mantra, Hum, Homage) (32): Shuddhe Dushkata (Purify the enemy) (33): Stutu Shatru Vajri (Vajra praise) (34): Namo Stutu Apratihata Viribhyah (Homage to the unobstructed heroes) (35): Enter
嚩(二合引)邏野怛啰(二合引)吒(三十六)阿薩賀那莫娑嚩(二合引)賀(引)(三十七)
爾時一切天龍夜叉乾闥婆阿修羅迦樓羅緊那羅摩睺羅伽及諸魔軍等。悉皆驚怖迷悶躄地。身如火燃受大苦惱。唯念大遍照金剛如來。若人依法持誦此明王真言。能鉤召諸童女。及成就種種所欲之事。而此明王即是遍照如來。
爾時世尊復入大威力熾盛光明三身金剛智金剛三摩地。出此定已。說降伏三界忿怒明王真言曰。
唵(引)遜婆你遜婆吽(引)(一)仡哩(二合)賀拏(二合)仡哩(二合)賀拏(二合)吽(引)(二)仡哩(二合)賀拏(二合)播野仡哩(二合)賀拏(二合)播野吽(引)(三)阿(引)那野呼婆誐鑁(引)(四)尾寧*也啰(引)惹吽(引)發吒(半音五)
爾時一切天人聞此明王真言已。心生驚怖迷悶躄地。唯念大遍照金剛如來。若人依法持誦此明王真言。及觀想罥索金剛鉤。能鉤一切天女。此法于鉤召法中最上最尊。
爾時世尊復入大智變化大精進金剛三摩地。出此定已。思念最上菩提。所生三身諸佛。現大神通化佛如雲。時諸化佛各各手執罥索及金剛杵金剛鉤等。此法能請召一切佛。況諸菩薩時阿阇梨想自本身即真言相。此真言相即真實智
【現代漢語翻譯】 現代漢語譯本： 嚩(二合引)邏野怛啰(二合引)吒(三十六)阿薩賀那莫娑嚩(二合引)賀(引)(三十七)
爾時，一切天龍（天上的龍）夜叉（一種鬼神）乾闥婆（一種天神，負責音樂）阿修羅（一種好戰的神）迦樓羅（一種大鳥，是毗濕奴的坐騎）緊那羅（一種天神，半人半鳥）摩睺羅伽（一種大蟒神）及諸魔軍等，悉皆驚怖迷悶躄地，身如火燃，受大苦惱，唯念大遍照金剛如來（Mahavairocana，偉大的普照金剛佛）。若人依法持誦此明王真言，能鉤召諸童女，及成就種種所欲之事。而此明王即是遍照如來。
爾時，世尊復入大威力熾盛光明三身金剛智金剛三摩地。出此定已，說降伏三界忿怒明王真言曰：
唵(引)遜婆你遜婆吽(引)(一)仡哩(二合)賀拏(二合)仡哩(二合)賀拏(二合)吽(引)(二)仡哩(二合)賀拏(二合)播野仡哩(二合)賀拏(二合)播野吽(引)(三)阿(引)那野呼婆誐鑁(引)(四)尾寧*也啰(引)惹吽(引)發吒(半音五)
爾時，一切天人聞此明王真言已，心生驚怖迷悶躄地，唯念大遍照金剛如來。若人依法持誦此明王真言，及觀想罥索金剛鉤，能鉤一切天女。此法于鉤召法中最上最尊。
爾時，世尊復入大智變化大精進金剛三摩地。出此定已，思念最上菩提，所生三身諸佛，現大神通化佛如雲。時諸化佛各各手執罥索及金剛杵金剛鉤等。此法能請召一切佛，況諸菩薩時阿阇梨（老師）想自本身即真言相。此真言相即真實智。
【English Translation】 English version: Vārayatratāṭa (36) Āsāhāna-namo-svāhā (37)
At that time, all the Devas (gods), Nāgas (dragons), Yakshas (a type of spirit), Gandharvas (celestial musicians), Asuras (demigods), Garudas (mythical birds), Kinnaras (mythical beings, half-human and half-bird), Mahoragas (great serpents), and all the demon armies were terrified, bewildered, and collapsed to the ground. Their bodies burned like fire, and they suffered great torment, only remembering the Mahavairocana Vajra Tathagata (Great Illuminating Diamond Thus Come One). If a person upholds and recites this Vidyaraja mantra according to the Dharma, they can hook and summon all virgins and accomplish all kinds of desired things. This Vidyaraja is none other than Mahavairocana Tathagata.
At that time, the World-Honored One again entered the Samadhi of Great Power, Blazing Light, Trikaya (three bodies of Buddha), Vajra Wisdom, and Vajra. Having emerged from this Samadhi, he spoke the Vidyaraja mantra for subduing the wrathful one of the three realms:
Om Sumba Nisumba Hum (1) Grihana Grihana Hum (2) Grihana Paya Grihana Paya Hum (3) Anaya Ho Bhagavan (4) Vighna Raja Hum Phat (5)
At that time, all the Devas and humans, upon hearing this Vidyaraja mantra, were terrified, bewildered, and collapsed to the ground, only remembering the Mahavairocana Vajra Tathagata. If a person upholds and recites this Vidyaraja mantra and visualizes the snare vajra hook, they can hook all celestial maidens. This method is the highest and most尊貴 among all hooking methods.
At that time, the World-Honored One again entered the Samadhi of Great Wisdom Transformation and Great Diligence Vajra. Having emerged from this Samadhi, contemplating the supreme Bodhi, the Trikaya Buddhas that arose manifested great miraculous powers, transforming Buddhas like clouds. At that time, each of the transformed Buddhas held a snare, a vajra scepter, and a vajra hook. This method can summon all Buddhas, let alone Bodhisattvas. At that time, the Acharya (teacher) should visualize their own body as the form of the mantra. This form of the mantra is the true wisdom.
。此智即是大遍照金剛如來。于月輪上結跏趺坐。身如月色相好圓滿。如是依法觀想持誦。悉能請召諸佛菩薩。若欲鉤召一切童女及阿修羅女等。當稱本名決定速來。
復說三金剛所生嚩日啰(二合)播多羅明王鉤召法。此明王能擁護下方世界。手持三叉金剛杵罥索鉤等。能降伏阿修羅。能鉤召一切眾生。若持誦人慾作鉤召法者。當用硃砂或白石或雌黃。日初出時向日而坐。先觀想大遍照金剛如來。次想妙吉祥菩薩。次想焰鬘得迦大明王。手持金剛鉤遍身光明。現大忿怒相已。即誦明王真言。加持硃砂等藥。書所鉤者名。乃至龍女夜叉女及那羅延天大自在天等。皆生驚怖速來現前。若不依法觀想。持誦鉤召之法終不得成。若依此教法持誦者。所欲之事必得成就。而說頌曰。
金剛薩埵大菩薩 善能圓滿金剛心 依法持誦若相續 所作之事皆成就
爾時世尊復入大智變化金剛三摩地。出此定已。從三金剛。說大忿怒金剛菩薩真言曰。
唵(引)輸(引)里你娑嚩(二合引)賀(引)(一)
爾時一切龍女聞此真言已。悉皆驚怖身如火燃。唯念大遍照金剛如來。此大菩薩真言。若依法觀想持誦。能鉤一切龍及諸龍女。端正裝嚴悉來現前。
爾時世尊復入等虛空大海變化神通三昧
【現代漢語翻譯】 現代漢語譯本：此智慧即是大遍照金剛如來（Vairocana Buddha，宇宙的普照之光）。于月輪上結跏趺坐，身如月色，相好圓滿。如此依法觀想持誦，悉能請召諸佛菩薩。若欲鉤召一切童女及阿修羅女等，當稱本名，決定速來。
復說三金剛所生嚩日啰（Vajra，金剛）播多羅明王鉤召法。此明王能擁護下方世界，手持三叉金剛杵（vajra，一種象徵堅定和力量的法器）、罥索鉤等，能降伏阿修羅（Asura，一種好戰的神），能鉤召一切眾生。若持誦人慾作鉤召法者，當用硃砂或白石或雌黃，日初出時向日而坐，先觀想大遍照金剛如來，次想妙吉祥菩薩（Manjushri，智慧的菩薩），次想焰鬘得迦大明王（Yamantaka，文殊菩薩的忿怒化身），手持金剛鉤，遍身光明，現大忿怒相已，即誦明王真言，加持硃砂等藥，書所鉤者名，乃至龍女、夜叉女及那羅延天（Narayana，毗濕奴神）、大自在天（Maheshvara，濕婆神）等，皆生驚怖，速來現前。若不依法觀想，持誦鉤召之法終不得成。若依此教法持誦者，所欲之事必得成就。而說頌曰：
金剛薩埵（Vajrasattva，金剛乘的本尊）大菩薩，善能圓滿金剛心，依法持誦若相續，所作之事皆成就。
爾時世尊復入大智變化金剛三摩地（Samadhi，一種冥想狀態），出此定已，從三金剛，說大忿怒金剛菩薩真言曰：
唵（Om，種子字）輸（Shu）里（li）你（ni）娑嚩（Svaha，成就）賀（ha）。
爾時一切龍女聞此真言已，悉皆驚怖，身如火燃，唯念大遍照金剛如來。此大菩薩真言，若依法觀想持誦，能鉤一切龍及諸龍女，端正裝嚴，悉來現前。
爾時世尊復入等虛空大海變化神通三昧（Samadhi，一種冥想狀態）。
【English Translation】 English version: This wisdom is the Mahavairocana Tathagata (Vairocana Buddha, the Buddha of Great Illumination). He sits in the lotus position on the moon disc, his body like the color of the moon, his features perfect and complete. By visualizing and reciting mantras in accordance with this method, one can summon all Buddhas and Bodhisattvas. If one wishes to hook and summon all young maidens and Asura (Asura, a race of warring deities) women, calling out their names will ensure their swift arrival.
Furthermore, the method of hooking and summoning the Vajra (Vajra, diamond or thunderbolt) Patalaka Vidyaraja (a wisdom king) born from the Three Vajras is explained. This Vidyaraja can protect the lower realms. He holds a trident vajra (vajra, a ritual object symbolizing firmness and power), a snare, a hook, and so on. He can subdue Asuras and hook and summon all sentient beings. If a practitioner wishes to perform the hooking and summoning ritual, they should use cinnabar, white stone, or orpiment. At sunrise, they should sit facing the sun. First, visualize the Mahavairocana Tathagata. Next, visualize Manjushri Bodhisattva (Manjushri, the Bodhisattva of wisdom). Then, visualize Yamantaka Vidyaraja (Yamantaka, the wrathful manifestation of Manjushri), holding a vajra hook, his entire body radiant with light, manifesting a great wrathful appearance. Then, recite the Vidyaraja's mantra, empower the cinnabar and other medicines, and write the name of the one to be hooked, even if it is a Naga (Naga, serpent deities) maiden, a Yaksha (Yaksha, nature spirits) woman, Narayana (Narayana, a Hindu deity), Maheshvara (Maheshvara, a Hindu deity), etc. All will be terrified and quickly appear before you. If one does not visualize and recite mantras in accordance with the Dharma, the method of hooking and summoning will never succeed. If one practices and recites mantras according to this teaching, the desired result will surely be achieved. A verse is then spoken:
Vajrasattva (Vajrasattva, a Bodhisattva representing purity) Mahabodhisattva, is skilled in perfecting the Vajra mind. If one continuously practices and recites mantras in accordance with the Dharma, all endeavors will be accomplished.
At that time, the World Honored One again entered the Great Wisdom Transformation Vajra Samadhi (Samadhi, a meditative state). Having emerged from this Samadhi, from the Three Vajras, he spoke the Great Wrathful Vajra Bodhisattva mantra:
Om (Om, seed syllable) Shu li ni Svaha (Svaha, an exclamation of accomplishment) ha.
At that time, all the Naga maidens, upon hearing this mantra, were terrified, their bodies as if burning with fire, and they only thought of Mahavairocana Tathagata. If one visualizes and recites this Great Bodhisattva mantra in accordance with the Dharma, one can hook all Nagas and Naga maidens, adorned with beauty, and they will all appear before you.
At that time, the World Honored One again entered the Samadhi (Samadhi, a meditative state) of Transformation and Spiritual Power of the Great Ocean of Equality and Emptiness.
三摩地。出此定已。從三金剛。說大尊那菩薩真言曰。
那莫颯缽多(二合引)曩(引)(一)三藐訖三(二合)沒馱(引)酤(引)致(引)曩(引)(二)怛寧*也他(引)(三)唵(引)左隸(引)祖隸(引)尊禰(引)娑嚩(二合引)賀(引)(四)
爾時世尊說此尊那菩薩真言已。諸佛剎土悉皆震動。諸大菩薩悉出三摩地。一切魔眾及諸夜叉阿修羅女等。心生驚怖受大苦惱如火燃身。唯念大遍照金剛如來。此菩薩真言。若復有人依法觀想志心持誦。一切所求悉得成就。
爾時世尊復入虛空藏最勝金剛三摩地。出此定已。從三金剛說大法甘露顰眉菩薩真言曰。
唵(引)跋野那(引)設你(一)怛啰(二合引)娑你(二)怛啰(二合引)娑野(三)怛啰(二合引)娑野(四)勃哩(二合)酤致怛致(五)吠(引)啰致(六)稅(引)帝(引)(七)稅多惹致你娑嚩(二合引)賀(引)(八)
爾時一切持明天及諸天等。聞此大菩薩真言已。悉皆驚怖身心顫掉。一切諸魔恐怖馳走。唯念大遍照金剛如來。此之真言若依法持誦。亦能鉤召大威力諸龍及龍女。阿修羅及阿修羅女。夜叉及夜叉女等悉來現前。若持誦一俱胝。能降諸魔及善作一切成就法。若復有人譭謗阿阇
【現代漢語翻譯】 現代漢語譯本： 入三摩地（Samadhi，一種冥想狀態）后，從三金剛（象徵佛的三種身：法身、報身、應身）處，宣說大尊那菩薩（Cundi Bodhisattva）真言，如下：
那莫颯缽多（Namah Saptanam）(二合引)曩(引)(一)三藐訖三（Samyaksam）(二合)沒馱(Buddha)(引)酤(引)致(Koti)(引)曩(引)(二)怛寧*也他(Tadyatha)(引)(三)唵(Om)(引)左隸(Cale)(引)祖隸(Cule)(引)尊禰(Cunde)(引)娑嚩(Svaha)(二合引)賀(引)(四)
爾時，世尊宣說此尊那菩薩真言后，所有佛剎（Buddha-kshetra，佛的國土）都震動起來。所有的大菩薩（Mahasattva）都從三摩地中出來。一切魔眾以及所有夜叉（Yaksa）、阿修羅女（Asura）等，心中生起驚恐，遭受巨大的苦惱，如同火燒身一般，唯有唸誦大遍照金剛如來（Mahavairocana）。此菩薩真言，如果有人依法觀想，至心持誦，一切所求都能得到成就。
爾時，世尊再次進入虛空藏最勝金剛三摩地（Akasagarbha），出此定后，從三金剛處，宣說大法甘露顰眉菩薩（Amrita-bhrikuti）真言，如下：
唵(Om)(引)跋野那(Bhayana)(引)設你(Sani)(一)怛啰(Tra)(二合引)娑你(Sani)(二)怛啰(Tra)(二合引)娑野(Saya)(三)怛啰(Tra)(二合引)娑野(Saya)(四)勃哩(Bhri)(二合)酤致(kuti)怛致(Tati)(五)吠(Ve)(引)啰致(rati)(六)稅(Sve)(引)帝(Te)(引)(七)稅多(Sveta)惹致你(jatinī)娑嚩(Svaha)(二合引)賀(引)(八)
爾時，一切持明天（Vidyadhara）以及諸天等，聽到此大菩薩真言后，都感到驚恐，身心顫抖。一切諸魔恐怖逃走，唯有唸誦大遍照金剛如來。此真言如果依法持誦，也能鉤召大威力的諸龍（Naga）以及龍女，阿修羅（Asura）以及阿修羅女，夜叉（Yaksa）以及夜叉女等，都來到面前。如果持誦一俱胝（koti，一千萬），能降伏諸魔，並且能善巧地成就一切法。如果有人譭謗阿阇黎（Acarya，上師）
【English Translation】 English version: Having emerged from this Samadhi (a state of meditation), from the Three Vajras (representing the three bodies of the Buddha: Dharmakaya, Sambhogakaya, and Nirmanakaya), he speaks the Great Cundi Bodhisattva mantra, saying:
Namo Saptanam (二合引) Na (引)(一) Samyaksam (二合) Buddha (引) Koti (引) Nam (引)(二) Tadyatha (引)(三) Om (引) Cale (引) Cule (引) Cunde (引) Svaha (二合引)(四)
At that time, after the World Honored One spoke this Cundi Bodhisattva mantra, all Buddha-ksetras (Buddha-fields) shook. All the great Bodhisattvas emerged from Samadhi. All the demons and all the Yakshas (a type of spirit), Asura women (a type of demigod), and others, felt fear in their hearts and suffered great distress, as if their bodies were burning. They only recited the name of Mahavairocana (the Great Illuminator) Tathagata. If someone contemplates and recites this Bodhisattva mantra with a focused mind, all their wishes will be fulfilled.
At that time, the World Honored One again entered the Akasagarbha (space treasury) Supreme Vajra Samadhi. Having emerged from this Samadhi, from the Three Vajras, he speaks the Great Dharma Amrita-bhrikuti (nectar frowning face) Bodhisattva mantra, saying:
Om (引) Bhayana (引) Sani (一) Tra (二合引) Sani (二) Tra (二合引) Saya (三) Tra (二合引) Saya (四) Bhri (二合) kuti Tati (五) Ve (引) rati (六) Sve (引) Te (引)(七) Sveta jatinī Svaha (二合引)(八)
At that time, all the Vidyadharas (mantra holders) and all the Devas (gods), having heard this great Bodhisattva mantra, were all frightened and trembled in body and mind. All the demons fled in terror, only reciting the name of Mahavairocana Tathagata. If this mantra is recited according to the Dharma, it can also summon the powerful Nagas (dragons) and Naga women, Asuras and Asura women, Yakshas and Yaksha women, and others, who will all appear before you. If one recites it one koti (ten million) times, one can subdue all the demons and skillfully accomplish all Dharmas. If someone slanders the Acarya (teacher)
梨。及譭謗大乘經典及至秘密真言等。於此最勝法而作持誦者。是人當被惡魔作諸障難。法不成就復自破壞。若人信重師法如佛。觀想一切眾生而行利樂者。是人所作所求一切成就。而復不久證大菩提。
復說成就法。若持誦人慾作降伏法者。當用嚕地啰染衣。著此衣已。觀想本身即是明王。作忿怒相以二足踏魔形像。持誦明王真言。彼魔不久即自然除滅。或用娑里羅染衣。如前觀想明王。作忿怒相以足踏魔持誦真言。彼魔亦自除滅。或用泯母怛啰(二合)染衣。如前依法觀想。持誦真言踏于魔像。亦令除滅。或用跋三摩染衣。如前作大忿怒相。持誦真言一千遍。彼諸魔等悉皆除滅。若持誦者善了印相儀則。如前依法觀想持誦。乃至三界有情悉能降伏。
複次說持誦處所。謂七母居處或尸陀林中。或空舍內或天尊獨居處。或一大樹下或四衢道中。選擇如是之地當作降伏法。持誦者先用人骨長八指者為橛。取彼降伏人足下土作彼形像。誦根本真言八百遍。加持橛已釘于彼像。然後持此形像。往彼人舍門外密埋地內。經半月間速來降伏。若不降伏速自破壞此不可解。
複次成就法。持誦者先用一髑髏無損壞圓滿者。于髑髏內而書真言。依法加持已。如前于降伏人舍門外密埋。或聚落中亦得。速能發遣彼
【現代漢語翻譯】 現代漢語譯本：還有，如果有人詆譭大乘經典乃至秘密真言等，對於這最殊勝的法而進行持誦，這個人應當被惡魔製造各種障礙，導致法術不能成就反而自我破壞。如果有人信重師父的教法如同信重佛陀，觀想一切眾生而行利益和快樂之事，這個人所作所求一切都能成就，而且不久就能證得大菩提。
又說成就法。如果持誦之人想要作降伏法，應當用嚕地啰（血液）染過的衣服。穿上這件衣服后，觀想自身就是明王（智慧之王），作出忿怒的形象，用雙腳踩踏魔的形象，持誦明王的真言。那魔不久就會自然除滅。或者用娑里羅（舍利）染過的衣服，如前面一樣觀想明王，作出忿怒的形象，用腳踩踏魔，持誦真言，那魔也會自己除滅。或者用泯母怛啰（不知道含義）染過的衣服，如前面一樣依法觀想，持誦真言踩踏魔的形象，也能令其除滅。或者用跋三摩（骨灰）染過的衣服，如前面一樣作出大忿怒的形象，持誦真言一千遍，那些魔等全部都會被除滅。如果持誦之人精通印相儀軌，如前面一樣依法觀想持誦，乃至三界的所有眾生都能降伏。
再次說持誦的處所。所謂七母（不知道含義）居住的地方，或者尸陀林（墳場）中，或者空屋裡，或者天尊獨自居住的地方，或者一大樹下，或者四通八達的道路中。選擇這樣的地方來作降伏法。持誦之人先用人骨，長度為八指的作為木橛。取被降伏之人腳下的土，做成他的形象。誦根本真言八百遍，加持木橛后釘在那個形象上。然後拿著這個形象，前往那人的家門外秘密埋在地下。經過半個月的時間，就能迅速降伏。如果不降伏，迅速自我破壞，這不可解。
再次說成就法。持誦之人先用一個沒有損壞的完整的頭蓋骨。在頭蓋骨內書寫真言，依法加持后，如前面一樣在降伏之人的家門外秘密埋藏。或者在村落中也可以，能迅速發遣他。
【English Translation】 English version: Furthermore, if someone slanders the Mahayana sutras, even to the point of secret mantras, and performs recitations of this supreme Dharma, that person will be obstructed by demons, causing the Dharma to fail and even self-destruct. If someone trusts the teacher's Dharma as they trust the Buddha, and contemplates all beings while acting for their benefit and happiness, everything that person does and seeks will be accomplished, and they will soon attain great Bodhi (enlightenment).
Again, the method of accomplishment is described. If the practitioner wishes to perform the subjugation method, they should use clothing dyed with rudhira (blood). After wearing this clothing, visualize oneself as the Vidyaraja (wisdom king), assuming a wrathful appearance, stepping on the image of a demon with both feet, and reciting the Vidyaraja mantra. That demon will soon be naturally eliminated. Or use clothing dyed with sarira (relics). As before, visualize the Vidyaraja, assuming a wrathful appearance, stepping on the demon with the feet, and reciting the mantra. That demon will also eliminate itself. Or use clothing dyed with minmu-tala (unknown meaning). As before, visualize according to the Dharma, reciting the mantra and stepping on the image of the demon, also causing it to be eliminated. Or use clothing dyed with bhasma (ashes). As before, assume a great wrathful appearance, reciting the mantra one thousand times. All those demons will be eliminated. If the practitioner is well-versed in the mudra (hand gesture) and ritual, and visualizes and recites according to the Dharma as before, they can subjugate all sentient beings in the three realms.
Next, the place for recitation is described. The place where the seven mothers (unknown meaning) reside, or in a sitavana (cremation ground), or in an empty house, or where a celestial being dwells alone, or under a large tree, or in a crossroads. Choose such a place to perform the subjugation method. The practitioner first uses a human bone, eight fingers in length, as a stake. Take the soil from under the feet of the person to be subjugated and make an image of them. Recite the root mantra eight hundred times, consecrate the stake, and then nail it to that image. Then, take this image and secretly bury it outside the door of that person's house. After half a month, they will be quickly subjugated. If they are not subjugated, quickly destroy it yourself, this is incomprehensible.
Again, the method of accomplishment. The practitioner first uses an undamaged, complete skull. Write the mantra inside the skull, consecrate it according to the Dharma, and then secretly bury it outside the door of the person to be subjugated, as before. Or it can also be done in a village, and it can quickly dispatch them.
降伏人。
複次成就法。持誦者用貝多葉或樺皮或匹帛上。書于真言如前儀法。于彼人舍門外密埋。速得降伏。
爾時世尊大遍照金剛如來。說此降伏法已。復入一切如來三金剛橛大智金剛三摩地。出此定已。從身口意三金剛。說一切三界大智橛真言曰。
唵(引)朅朅(一)朅(引)怛野朅(引)怛野(二)薩哩嚩(二合)訥瑟鹐(二合引)發吒(半音三)計(引)羅野(四)計(引)羅野(五)薩哩嚩(二合)播邦(引)發吒(半音六)吽(引)吽(引)(七)嚩日啰(二合)計(引)羅(八)嚩日啰(二合)達嚕(引)倪也(二合引)波野底(九)哥(引)野嚩(引)骨唧(二合)多(十)嚩日啰(二合)計(引)羅野(十一)吽(引)發吒(半音十二)
爾時一切諸佛及諸菩薩。聞此真言已嘆未曾有。唯念大遍照金剛如來。此真言能除一切魔。時持誦人慾作法者。當用人骨為橛。或佉禰啰木或鐵等可得為橛。橛既成就當用印相。所謂大遍照金剛如來根本印。或寶生佛印或焰鬘得迦明王印。或吒枳明王印。及大力明王印等。然後觀想金剛薩埵菩薩遍身光明。即作除魔法。持誦者依金剛薩埵菩薩儀。想彼魔身從頂至足遍身釘金剛橛。乃至滿虛空界皆是金剛橛。如是依法觀想持誦三業相應
【現代漢語翻譯】 現代漢語譯本 降伏人。
再次是成就法。修持者用貝多葉（一種棕櫚葉）或樺皮或匹帛上，用之前的儀軌方法書寫真言。將它秘密埋在那人的房屋門外，就能迅速降伏。
這時，世尊大遍照金剛如來宣說了這個降伏法之後，再次進入一切如來三金剛橛大智金剛三摩地。出定后，從身、口、意三金剛，說出一切三界大智橛真言，如下：
唵(引) 朅朅(一) 朅(引) 怛野朅(引) 怛野(二) 薩哩嚩(二合) 訥瑟鹐(二合引) 發吒(半音三) 計(引) 羅野(四) 計(引) 羅野(五) 薩哩嚩(二合) 播邦(引) 發吒(半音六) 吽(引) 吽(引)(七) 嚩日啰(二合) 計(引) 羅(八) 嚩日啰(二合) 達嚕(引) 倪也(二合引) 波野底(九) 哥(引) 野嚩(引) 骨唧(二合) 多(十) 嚩日啰(二合) 計(引) 羅野(十一) 吽(引) 發吒(半音十二)
這時，一切諸佛及諸菩薩，聽到這個真言后，都讚歎前所未有。一心念誦大遍照金剛如來。這個真言能去除一切魔。當時，修持者如果想作法，應當用人骨做成橛（一種短樁），或者用佉禰啰木（一種樹木）或鐵等可以得到的材料做成橛。橛做好后，應當使用印相，也就是大遍照金剛如來根本印，或者寶生佛印，或者焰鬘得迦明王印，或者吒枳明王印，以及大力明王印等。然後觀想金剛薩埵菩薩遍身光明，就可作除魔法。修持者依照金剛薩埵菩薩的儀軌，觀想那魔的身從頭到腳遍身被釘上金剛橛，乃至整個虛空界都是金剛橛。像這樣依法觀想，持誦，身口意三業相應。
【English Translation】 English version Subjugating People.
Furthermore, the method of accomplishment: The practitioner should write the mantra, according to the previous ritual methods, on a palm leaf, birch bark, or cloth. Secretly bury it outside the gate of that person's house, and subjugation will be quickly achieved.
At that time, the World Honored One, Mahāvairocana Vajra Tathagata, having spoken this method of subjugation, again entered the Samadhi of the Great Wisdom Vajra Kilaya (Three Vajra Pegs) of all Tathagatas. Having emerged from this Samadhi, from the Three Vajras of body, speech, and mind, he spoke the mantra of the Great Wisdom Kilaya of all Three Realms, as follows:
Om(引) Kha Kha (一) Kha(引) Tadyā Kha(引) Tadyā (二) Sarva(二合) Dustam(二合引) Phat (semi-vowel 三) Kilaya (四) Kilaya (五) Sarva(二合) Papam(引) Phat (semi-vowel 六) Hum(引) Hum(引) (七) Vajra(二合) Kilaya (八) Vajra(二合) Daru(引) Jñapayati (九) Kaya Va(引) Citta (十) Vajra(二合) Kilaya (十一) Hum(引) Phat (semi-vowel 十二)
At that time, all the Buddhas and Bodhisattvas, having heard this mantra, exclaimed that it was unprecedented. They single-mindedly recited the name of Mahāvairocana Vajra Tathagata. This mantra can remove all demons. At that time, if the practitioner wishes to perform the ritual, they should use a human bone to make a Kilaya (a short peg), or use Khadira wood (a type of tree) or iron, or whatever material is available to make the Kilaya. Once the Kilaya is made, they should use the mudra, namely the fundamental mudra of Mahāvairocana Vajra Tathagata, or the mudra of Ratnasambhava Buddha, or the mudra of Yamantaka Vidyaraja, or the mudra of Trailokyavijaya Vidyaraja, and the mudra of Mahabala Vidyaraja, etc. Then, visualize Vajrasattva Bodhisattva with light pervading his entire body, and then perform the exorcism ritual. The practitioner, according to the ritual of Vajrasattva Bodhisattva, should visualize the body of that demon, from head to toe, being pierced by Vajra Kilayas, until the entire space is filled with Vajra Kilayas. Thus, by practicing visualization according to the Dharma, reciting the mantra, and aligning the three karmas of body, speech, and mind.
。此金剛薩埵大菩薩能釘一切魔。
爾時世尊大遍照金剛如來。復入身智變化金剛三摩地。出此定已。從身口意。說身金剛三昧無二真言曰。
唵(引)親那親那(一)賀那賀那(二)那賀那賀(三)你(引)缽多(二合)嚩日啰(二合)作訖啰(二合)(四)吽(引)發吒(半音五)
時阿阇梨作金剛印。觀想遍照佛。復想此真言如金剛橛。作釘橛勢。作法之間乃至諸佛皆出禪定嘆未曾有。一切魔眾悉皆降伏。若不依此當即破壞。
爾時世尊大遍照金剛如來。復入大心大智金剛變化金剛三摩地。出此定已。從身口意三金剛。說大忿怒橛真言曰。
唵(引)嚩日啰(二合)啰惹吽(引一)
時阿阇梨誦此真言已。想五股金剛杵遍滿虛空。以此真言力降伏諸魔。復想作釘橛勢。釘橛之間一切魔眾悉皆降伏。若不依此法當即身壞。
爾時世尊大遍照金剛如來。復入無量壽語三昧變化金剛三摩地。出此定已。從身口意三昧。說此釘橛真言曰。
唵(引)紇哩(二合引)(一)唵(引)部哩普(二合)嚩(入)(二)
時阿阇梨誦此真言已。觀想蓮華印光明熾盛。以真言印相降伏魔冤。想如釘橛勢。如是依法持誦。一切魔眾悉皆降伏。若不依法必得除滅。此真實金剛
【現代漢語翻譯】 現代漢語譯本： 這位金剛薩埵（Vajrasattva）大菩薩能夠降伏一切魔障。
這時，世尊大遍照金剛如來（Mahāvairocana Vajra Tathagata）再次進入身智變化金剛三摩地（Samādhi）。從定中出來后，從身、口、意，說出身金剛三昧無二真言，內容如下：
嗡(引) 親那親那(一) 賀那賀那(二) 那賀那賀(三) 你(引) 缽多(二合) 嚩日啰(二合) 作訖啰(二合)(四) 吽(引) 發吒(半音五)
這時，阿阇梨（Ācārya，導師）結金剛印，觀想遍照佛（Vairocana Buddha）。又觀想此真言如金剛橛（vajrakīla，金剛橛），作出釘橛的姿勢。在作法期間，乃至諸佛都從禪定中出來，嘆爲前所未有。一切魔眾全部降伏。如果不依照此法，當即會被破壞。
這時，世尊大遍照金剛如來（Mahāvairocana Vajra Tathagata）再次進入大心大智金剛變化金剛三摩地（Samādhi）。從定中出來后，從身、口、意三金剛，說大忿怒橛真言，內容如下：
嗡(引) 嚩日啰(二合) 啰惹吽(引一)
這時，阿阇梨（Ācārya，導師）誦此真言后，觀想五股金剛杵（vajra）遍滿虛空。以此真言的力量降伏諸魔。又觀想作出釘橛的姿勢。在釘橛期間，一切魔眾全部降伏。如果不依照此法，當即身壞。
這時，世尊大遍照金剛如來（Mahāvairocana Vajra Tathagata）再次進入無量壽語三昧變化金剛三摩地（Samādhi）。從定中出來后，從身、口、意三昧，說此釘橛真言，內容如下：
嗡(引) 紇哩(二合引)(一) 嗡(引) 部哩普(二合) 嚩(入)(二)
這時，阿阇梨（Ācārya，導師）誦此真言后，觀想蓮華印光明熾盛。以真言印相降伏魔冤。觀想如釘橛的姿勢。如此依法持誦，一切魔眾全部降伏。如果不依法，必定會被除滅。這是真實的金剛。
【English Translation】 English version: This Vajrasattva Mahabodhisattva is able to subdue all demons.
At that time, the World Honored Mahāvairocana Vajra Tathagata again entered the Body-Wisdom Transformation Vajra Samādhi. Having emerged from this Samādhi, from body, speech, and mind, He spoke the Body Vajra Samadhi Non-Duality True Word, which is:
Om(引) china china(一) hana hana(二) nahana haha(三) ni(引) patta(二合) vajra(二合) chakra(二合)(四) hum(引) phat(semi-vowel five)
At this time, the Ācārya (teacher) forms the Vajra mudra, visualizes Vairocana Buddha. Again, he visualizes this mantra as a vajrakīla (vajra stake), making the gesture of driving a stake. During the practice, even all the Buddhas emerge from meditation, exclaiming 'Unprecedented!' All the demons are completely subdued. If one does not rely on this, one will be immediately destroyed.
At that time, the World Honored Mahāvairocana Vajra Tathagata again entered the Great Heart Great Wisdom Vajra Transformation Vajra Samādhi. Having emerged from this Samādhi, from the three vajras of body, speech, and mind, He spoke the Great Wrathful Kīla True Word, which is:
Om(引) vajra(二合) raja hum(引一)
At this time, the Ācārya (teacher), having recited this mantra, visualizes the five-pronged vajra (thunderbolt scepter) filling all of space. With the power of this mantra, he subdues all demons. Again, he visualizes making the gesture of driving a stake. During the staking, all the demons are completely subdued. If one does not rely on this method, one's body will immediately be destroyed.
At that time, the World Honored Mahāvairocana Vajra Tathagata again entered the Immeasurable Life Speech Samadhi Transformation Vajra Samādhi. Having emerged from this Samādhi, from the three samadhis of body, speech, and mind, He spoke this Kīla True Word, which is:
Om(引) hrih(twofold 引)(一) Om(引) bhur pu(twofold) va(entering)(二)
At this time, the Ācārya (teacher), having recited this mantra, visualizes the lotus mudra with blazing light. With the mantra mudra, he subdues the demonic enemies. He visualizes the gesture of driving a stake. Thus, practicing and reciting according to the Dharma, all the demons are completely subdued. If one does not follow the Dharma, one will certainly be eliminated. This is the true vajra.
橛。假使滿虛空皆是諸魔冤。悉能釘之。
爾時大遍照金剛如來。說此秘密觀想釘橛之法。彼如來善利眾生心大歡喜。而說頌曰。
秘密妙法第一義 總攝甚深真實理 最上難思寂靜句 是即金剛大智橛 善釘一切邪魔咒 乃至不受佛敕者 如是諸佛釘橛法 皆從真實妙智生
爾時世尊大遍照金剛如來說此頌已。復入一切微妙字金剛三摩地。出此定已。說日前菩薩真言曰。
唵(引)摩(引)哩(引)唧曳(二合引)(一)禰(引)嚩多(引)曳娑嚩(二合引)賀(引)(二)
爾時一切佛及諸菩薩。聞此真言悉皆歡喜。此真言法能作一切事能除冤賊難。若人依法受持。于道路行一切諸惡不能得便。
爾時世尊大遍照金剛如來。復入降諸惡魔善度一切眾生大智力最勝金剛三摩地。出此定已。說降伏大千界菩薩真言曰。
唵(引)摩賀(引)薩賀娑啰(二合)缽啰(二合)末哩那(二合)你(引一)嚩啰悉地那(引)曳計(二)摩尼嚩日哩(二合引)(三)吽(引)發吒(半音)娑嚩(二合引)賀(引)(四)
爾時世尊說此真言已。一切佛剎悉皆震動。一切菩薩悉出禪定。一切諸魔悉皆驚怖。受大苦惱如火燃身。而白佛言我等諸魔。以真言大威力故悉
【現代漢語翻譯】 現代漢語譯本 橛（jué）：如同木樁，這裡指一種能牢固釘住、降伏邪魔的法器或力量。假使整個虛空都充滿了各種魔的冤家，都能用它釘住。
這時，大遍照金剛如來宣說了這種秘密的觀想釘橛之法。那位如來爲了善利眾生，內心非常歡喜，於是說了頌文：
秘密微妙第一義，總攝甚深真實理，最上難思寂靜句，是即金剛大智橛。 善釘一切邪魔咒，乃至不受佛敕者，如是諸佛釘橛法，皆從真實妙智生。
這時，世尊大遍照金剛如來說完這頌文后，又進入一切微妙字金剛三摩地（sānmó dì）。從禪定出來后，說了日前菩薩（rì qián pú sà）真言，如下：
唵（ōng）摩（mó）哩（lǐ）唧曳（yì）（二合引）（yǐn）（一）禰（mí）嚩多（wā duō）（引）（yǐn）曳娑嚩（suō pó）（二合引）（yǐn）賀（hè）（引）（yǐn）（二）
這時，一切佛和各位菩薩，聽到這個真言都非常歡喜。這個真言之法能做一切事，能消除冤家仇敵的災難。如果有人依法受持，在道路上行走，一切邪惡都不能得逞。
這時，世尊大遍照金剛如來，又進入降伏各種惡魔、善於度化一切眾生的大智力最勝金剛三摩地（sānmó dì）。從禪定出來后，說了降伏大千世界菩薩真言，如下：
唵（ōng）摩賀（mó hè）（引）（yǐn）薩賀娑啰（sà hè suō là）（二合）（hé）缽啰（bō là）（二合）（hé）末哩那（mò lǐ nà）（二合）（hé）你（nǐ）（引）（yǐn）（一）嚩啰悉地那（wā là xī dì nà）（引）（yǐn）曳計（yì jì）（二）摩尼嚩日哩（mó ní wā rì lī）（二合引）（yǐn）（三）吽（hōng）（引）（yǐn）發吒（fā zhà）（半音）（bàn yīn）娑嚩（suō pó）（二合引）（yǐn）賀（hè）（引）（yǐn）（四）
這時，世尊說完這個真言后，一切佛剎都震動起來，一切菩薩都從禪定中出來，一切魔都驚恐害怕，遭受巨大的痛苦，如同火燒身一樣。他們對佛說：『我們這些魔，因為真言的巨大威力，都……』
【English Translation】 English version 橛 (Jué): Like a stake, here it refers to a Dharma instrument or power that can firmly nail down and subdue demons. Suppose the entire void is filled with all kinds of demonic enemies, they can all be nailed down by it.
At that time, the Mahāvairocana Vajra Tathagata (dà biàn zhào jīn gāng rú lái) spoke this secret method of visualizing and nailing down the 橛 (Jué). That Tathagata, for the benefit of all beings, was very happy in his heart, and then spoke the verse:
Secret and subtle, the supreme meaning, encompassing the profound and true principle, the highest, inconceivable, and silent phrase, is the Vajra Great Wisdom 橛 (Jué). It skillfully nails down all demonic spells, even those who do not accept the Buddha's command. Such Dharma of nailing down 橛 (Jué) of all Buddhas, all arise from true and wonderful wisdom.
At that time, the World Honored One, Mahāvairocana Vajra Tathagata (dà biàn zhào jīn gāng rú lái), after speaking this verse, again entered the Samadhi (sānmó dì) of all subtle syllable Vajras. After emerging from this Samadhi (sānmó dì), he spoke the mantra of the Sun-before Bodhisattva (rì qián pú sà), as follows:
唵 (Om) 摩 (Ma) 哩 (Ri) 唧曳 (Ci Ye) (two combined, long sound) 禰 (Mi) 嚩多 (Wa Duo) (long sound) 曳娑嚩 (Ye Suo Po) (two combined, long sound) 賀 (He) (long sound)
At that time, all the Buddhas and Bodhisattvas, hearing this mantra, were all very happy. This mantra Dharma can do everything and can eliminate the disasters of enemies and thieves. If a person upholds it according to the Dharma, when walking on the road, all evils cannot succeed.
At that time, the World Honored One, Mahāvairocana Vajra Tathagata (dà biàn zhào jīn gāng rú lái), again entered the Samadhi (sānmó dì) of subduing all demons, skillfully delivering all beings, the Great Wisdom Power, the Most Victorious Vajra. After emerging from this Samadhi (sānmó dì), he spoke the mantra of subduing the Great Thousand World Bodhisattva, as follows:
唵 (Om) 摩賀 (Ma He) (long sound) 薩賀娑啰 (Sa He Suo La) (two combined) 缽啰 (Bo La) (two combined) 末哩那 (Mo Li Na) (two combined) 你 (Ni) (long sound) 嚩啰悉地那 (Wa La Xi Di Na) (long sound) 曳計 (Ye Ji) 摩尼嚩日哩 (Mo Ni Wa Ri Li) (two combined, long sound) 吽 (Hong) (long sound) 發吒 (Fa Zha) (half sound) 娑嚩 (Suo Po) (two combined, long sound) 賀 (He) (long sound)
At that time, after the World Honored One spoke this mantra, all Buddha lands shook, all Bodhisattvas emerged from Samadhi (sānmó dì), and all demons were terrified, suffering great pain, like a fire burning their bodies. They said to the Buddha: 'We demons, because of the great power of the mantra, all...'
受苦惱。從今已后所在之處。若有持誦此真言者。誓不于彼為其魔難。長作擁護令增壽命。
爾時世尊復入救帝釋降伏大力阿修羅最勝三摩地。出此定已。說最上寶幢陀羅尼曰。
唵(引)婆誐嚩底(一)特嚩(二合)惹(引)仡啰(二合)計(引)喻哩(二)缽啰塞寧*也尾特網(二合)薩那羯哩(三)莎塞寧*也缽哩播(引)羅你(四)烏勒哥(二合)目契(五)朅朅(六)佉(引)呬佉(引)呬(七)缽啰塞(引)寧*也阿難多部𡁠(引)那(九)阿難多目契那(十)缽啰(二合)賀啰(十一)缽啰(二合)賀啰(十二)吽(引)發吒(半音)娑嚩(二合引)賀(引)(十三)
爾時世尊說此大寶幢陀羅尼已。所有佛剎悉皆震動。諸大菩薩悉出禪定。一切夜叉羅剎及諸魔眾受大苦惱。唯念大遍照如來。俱白佛言世尊。我等魔眾以大明力故。受大苦惱如火燃身。從今已后受佛三昧。愿作一切勝善之事。
爾時世尊大遍照金剛。如來複入安隱一切胎藏變化金剛三摩地。出此定已。說大隨求菩薩真言曰。
唵(引)摩尼達哩(引)(一)嚩日哩(二合)尼(二)摩賀(引)缽啰(二合)底薩哩(引)娑嚩(二合引)賀(引)(三)
【現代漢語翻譯】 現代漢語譯本： 受苦惱。從今以後所在之處，若有持誦此真言者，誓不于彼為其魔難，長作擁護，令增壽命。 爾時世尊復入救帝釋降伏大力阿修羅（Ashura，意為非天）最勝三摩地。出此定已，說最上寶幢陀羅尼曰： 『唵(引) 婆誐嚩底(一) 特嚩(二合) 惹(引) 仡啰(二合) 計(引) 喻哩(二) 缽啰塞寧*也 尾特網(二合) 薩那羯哩(三) 莎塞寧*也 缽哩播(引) 羅你(四) 烏勒哥(二合) 目契(五) 朅朅(六) 佉(引) 呬佉(引) 呬(七) 缽啰塞(引)寧*也 阿難多部𡁠(引) 那(九) 阿難多目契那(十) 缽啰(二合) 賀啰(十一) 缽啰(二合) 賀啰(十二) 吽(引) 發吒(半音) 娑嚩(二合引) 賀(引)(十三)』 爾時世尊說此大寶幢陀羅尼已，所有佛剎悉皆震動，諸大菩薩悉出禪定，一切夜叉（Yaksa，意為夜叉）羅剎（Rakshasa，意為羅剎）及諸魔眾受大苦惱，唯念大遍照如來。俱白佛言：『世尊，我等魔眾以大明力故，受大苦惱如火燃身，從今以後受佛三昧，愿作一切勝善之事。』 爾時世尊大遍照金剛，如來複入安隱一切胎藏變化金剛三摩地。出此定已，說大隨求菩薩真言曰： 『唵(引) 摩尼達哩(引)(一) 嚩日哩(二合)尼(二) 摩賀(引) 缽啰(二合)底薩哩(引) 娑嚩(二合引) 賀(引)(三)』
【English Translation】 English version: Suffering from distress. From now on, wherever there are those who uphold and recite this true mantra, I vow not to cause them any demonic obstacles, but to always protect them and increase their lifespan. At that time, the World Honored One again entered the Samadhi of Saving Emperor Shakra and Subduing the Mighty Asura (Ashura, meaning non-heavenly beings). Having emerged from this Samadhi, He spoke the Supreme Jewel Banner Dharani, saying: 'Om Bhagavati (1) Dhvaja Agra Keyuri (2) Praseniye Vidhvam Sana Kari (3) Svaseiye Paripalani (4) Ulka Mukhe (5) Khakha (6) Khahi Khahi (7) Praseniye (8) Ananta Bhudana (9) Ananta Mukhena (10) Prahara (11) Prahara (12) Hum Phat Svaha (13)' When the World Honored One spoke this Great Jewel Banner Dharani, all Buddha-lands shook, all great Bodhisattvas emerged from Samadhi, and all Yakshas (Yaksa) , Rakshasas (Rakshasa), and all demonic beings suffered great distress, only remembering the Great Vairocana Tathagata. Together, they said to the Buddha, 'World Honored One, because of the power of the great light, we demonic beings suffer great distress as if our bodies were burning with fire. From now on, we will receive the Buddha's Samadhi and vow to do all excellent and virtuous deeds.' At that time, the World Honored One, the Great Vairocana Vajra, Tathagata, again entered the Samadhi of Peacefully Abiding in the Womb Mandala Transformation Vajra. Having emerged from this Samadhi, He spoke the Great Following Request Bodhisattva True Mantra, saying: 'Om Mani Dhari (1) Vajrini (2) Maha Pratisa Svaha (3)'
爾時世尊說此真言已。所有一切大惡魔冤。及諸大力鬼神等。常於人間侵害有情食彼胎子者。聞此大明悉皆驚怖如火燃身。往詣佛所悉皆禮足。白佛言世尊。我等諸魔受佛三昧。從今已后不害眾生不食胎子。擁護有情為作安隱。
爾時世尊大遍照金剛如來。復入持世大智金剛三摩地。出此定已。說持世菩薩真言曰。
唵(引)嚩酥馱(引)哩(引一)摩賀(引)嚩酥馱(引)啰(二)沒哩(二合)瑟致(二合)你播(引)底你(三)嚩酥娑嚩(二合引)賀(引)(四)
爾時世尊說此真言已。所有一切魔眾悉皆驚怖。唯念大遍照金剛如來。而白佛言世尊。若人於此持世菩薩真言。受持讀誦書寫供養。及稱菩薩名號者。我等魔眾為彼眾生。雨眾珍寶令獲富貴。
爾時世尊大遍照金剛如來。復入一切方便調伏金剛三摩地。出此定已。說閃電熾盛光大羅剎女心真言曰。
唵(引)勞(轉舌呼)捺哩(二合)尼(一)缽啰(二合)酤必多贊尼(引)(二)摩賀(引)微(引)誐達哩(三)尾捺與(二合)𡁠吸微(二合引)摩呼(引)捺哩勞(同上)捺哩(二合)(五)割播(引)羅摩(引)邏(引)馱(引)哩尼(引)(六)惹吒(引)末酤吒曼尼帝(引)(七)那(引)那(引)缽羅(二
【現代漢語翻譯】 現代漢語譯本： 這時，世尊說完這個真言后，所有一切大惡魔冤家，以及各種大力鬼神等，他們常常在人間侵害有情眾生，吞食他們的胎兒。聽到這個大光明真言，都驚恐萬分，如同烈火焚身。他們前往佛的住所，都頂禮佛足，稟告佛說：『世尊，我們這些魔眾接受佛的三昧耶戒，從今以後不再加害眾生，不再吞食胎兒，擁護有情眾生，為他們帶來安寧。』 這時，世尊大遍照金剛如來，再次進入持世大智金剛三摩地。從這個禪定出來后，宣說了持世菩薩（Vasudhara）真言，如下： 『唵(引) 嚩酥馱(引)哩(引一) 摩賀(引)嚩酥馱(引)啰(二) 沒哩(二合)瑟致(二合) 你播(引)底你(三) 嚩酥娑嚩(二合引) 賀(引)(四)』 這時，世尊說完這個真言后，所有一切魔眾都驚恐萬分，唯獨憶念大遍照金剛如來。他們稟告佛說：『世尊，如果有人對這個持世菩薩（Vasudhara）真言，受持、讀誦、書寫、供養，以及稱念菩薩的名號，我們這些魔眾會爲了這些眾生，降下各種珍寶，使他們獲得富貴。』 這時，世尊大遍照金剛如來，再次進入一切方便調伏金剛三摩地。從這個禪定出來后，宣說了閃電熾盛光大羅剎女（Vidyujjihva）心真言，如下： 『唵(引) 勞(轉舌呼)捺哩(二合)尼(一) 缽啰(二合)酤必多贊尼(引)(二) 摩賀(引)微(引)誐達哩(三) 尾捺與(二合)𡁠吸微(二合引) 摩呼(引)捺哩 勞(同上)捺哩(二合)(五) 割播(引)羅摩(引)邏(引)馱(引)哩尼(引)(六) 惹吒(引)末酤吒曼尼帝(引)(七) 那(引)那(引)缽羅(二
【English Translation】 English version: At that time, after the World-Honored One spoke this mantra, all the great evil demons and enemies, as well as various powerful ghosts and spirits, who often harmed sentient beings in the human realm and devoured their fetuses, were terrified upon hearing this great luminous mantra, as if their bodies were burning with fire. They went to the Buddha's abode, prostrated themselves at his feet, and reported to the Buddha, saying: 'World-Honored One, we demons have received the Samaya of the Buddha. From now on, we will no longer harm sentient beings, nor will we devour fetuses. We will protect sentient beings and bring them peace.' At that time, the World-Honored One, the Great Vairocana Vajra Tathagata, again entered the Vasudhara Mahajnanavajra Samadhi. Having emerged from this samadhi, he spoke the Vasudhara mantra, as follows: 'Om(引) Vasudha(引)ri(引一) Maha(引)vasudha(引)ra(二) Bri(二合)sthi(二合) nipati(引)ni(三) Vasu svaha(二合引)(四)' At that time, after the World-Honored One spoke this mantra, all the demons were terrified, and they only remembered the Great Vairocana Vajra Tathagata. They reported to the Buddha, saying: 'World-Honored One, if someone upholds, recites, writes, and makes offerings to this Vasudhara mantra, and calls upon the name of the Bodhisattva, we demons will rain down various treasures for these sentient beings, causing them to obtain wealth and nobility.' At that time, the World-Honored One, the Great Vairocana Vajra Tathagata, again entered the Sarva-upaya-vinaya-vajra Samadhi. Having emerged from this samadhi, he spoke the heart mantra of the Vidyujjihva, the Rakshasi of Lightning and Blazing Light, as follows: 'Om(引) Raudra(轉舌呼)ni(一) Pra(二合)kupita jani(引)(二) Maha(引)vi(引)gada ri(三) Vidya(二合)jjihvi(二合引) mahu(引)ndari Raudra(同上)ni(二合)(五) Kapala mala dhari(引)ni(引)(六) Jata makuta mani te(引)(七) Nana pra(二
合)訶啰拏達哩(八)吽(引)吽(引九)發吒(半音)發吒(半音十)薩哩嚩(二合)怛他(引)誐多三摩野摩褥娑摩(二合)啰(十一)酤嚕酤嚕(十二)吽(引)缽啰(二合)摩哩那(二合)野(十三)薩哩嚩(二合)設咄嚕(二合)𧹞(引)(十四)輸(引)尼當必嚩(十五)缽啰(二合)贊拏微(引)誐達哩(十六)缽左多缽左多(十七)尾枳啰尾枳啰(十八)舍(引)怛野吽(引)(十九)那賀那賀(二十)薩哩嚩(二合)設咄嚕(二合)(二十一)薩哩嚩(二合)訥瑟鹐(二合引)你訖零(二合)爹(二十二)缽啰(二合)娑(引)那野吽(引)(二十三)摩賀(引)微(引)誐嚩底(二十四)入嚩(二合)羅入嚩(二合)羅(二十五)吽(引)發吒(半音)(二十六)阿母剛彌(引)(二十七)嚩舍摩(引)那野娑嚩(二合引)賀(引)(二十八)
爾時世尊說此大閃電熾盛羅剎女心真言已。所有一切諸大魔冤悉皆驚怖。受大苦惱如火燃身。時持明人慾作此法者。先用屍衣。以血或赤土。于屍衣上畫羅剎女形像已。焚安悉香用赤色花及赤飲食。出生供養已。持誦心真言八百遍。然後以此畫像密埋于尸陀林地。及稱冤家名。如是埋像之間。所有魔冤等悉皆禁。縛覆成魑魅等法。
爾時世尊
【現代漢語翻譯】 現代漢語譯本 合)訶啰拏達哩(八)吽(引)吽(引九)發吒(半音)發吒(半音十)薩哩嚩(二合)怛他(引)誐多三摩野摩褥娑摩(二合)啰(十一)酤嚕酤嚕(十二)吽(引)缽啰(二合)摩哩那(二合)野(十三)薩哩嚩(二合)設咄嚕(二合)𧹞(引)(十四)輸(引)尼當必嚩(十五)缽啰(二合)贊拏微(引)誐達哩(十六)缽左多缽左多(十七)尾枳啰尾枳啰(十八)舍(引)怛野吽(引)(十九)那賀那賀(二十)薩哩嚩(二合)設咄嚕(二合)(二十一)薩哩嚩(二合)訥瑟鹐(二合引)你訖零(二合)爹(二十二)缽啰(二合)娑(引)那野吽(引)(二十三)摩賀(引)微(引)誐嚩底(二十四)入嚩(二合)羅入嚩(二合)羅(二十五)吽(引)發吒(半音)(二十六)阿母剛彌(引)(二十七)嚩舍摩(引)那野娑嚩(二合引)賀(引)(二十八)
這時，世尊宣說了這個大閃電熾盛羅剎女心真言之後，所有一切諸大魔冤都驚恐害怕，承受巨大的苦惱，如同被火焚燒身體。當時，想修持這個法術的持明人，先用死者的衣服，用血或者紅色的土，在死者的衣服上畫羅剎女的形象。焚燒安息香，用紅色的花和紅色的飲食，進行供養。然後持誦心真言八百遍。然後把這個畫像秘密地埋在尸陀林地（墳場）。並且稱念冤家的名字。這樣在埋畫像的過程中，所有的魔冤等都被禁錮束縛，變成魑魅等。
這時，世尊
【English Translation】 English version 合)訶啰拏達哩(eight) 吽(seed syllable) 吽(seed syllable nine) 發吒(half sound) 發吒(half sound ten) 薩哩嚩(two combined) 怛他(long sound)誐多三摩野摩褥娑摩(two combined)啰(eleven) 酤嚕酤嚕(twelve) 吽(seed syllable) 缽啰(two combined)摩哩那(two combined)野(thirteen) 薩哩嚩(two combined) 設咄嚕(two combined)𧹞(long sound)(fourteen) 輸(long sound)尼當必嚩(fifteen) 缽啰(two combined)贊拏微(long sound)誐達哩(sixteen) 缽左多缽左多(seventeen) 尾枳啰尾枳啰(eighteen) 舍(long sound)怛野吽(seed syllable)(nineteen) 那賀那賀(twenty) 薩哩嚩(two combined) 設咄嚕(two combined)(twenty-one) 薩哩嚩(two combined) 訥瑟鹐(two combined long sound)你訖零(two combined)爹(twenty-two) 缽啰(two combined)娑(long sound)那野吽(seed syllable)(twenty-three) 摩賀(long sound)微(long sound)誐嚩底(twenty-four) 入嚩(two combined)羅入嚩(two combined)羅(twenty-five) 吽(seed syllable) 發吒(half sound)(twenty-six) 阿母剛彌(long sound)(twenty-seven) 嚩舍摩(long sound)那野娑嚩(two combined long sound)賀(long sound)(twenty-eight)
At that time, the World-Honored One, having spoken this Great Lightning Blazing Rakshasi Heart True Word, all the great demonic enemies were terrified and frightened, enduring great suffering as if their bodies were burned by fire. At that time, the mantra holder who wishes to perform this ritual should first use the clothes of a corpse, and with blood or red earth, draw the image of a Rakshasi on the corpse's clothes. Burn benzoin incense, and use red flowers and red food for offerings. Then, recite the Heart True Word eight hundred times. After that, secretly bury this image in the Shita Forest (cemetery). And recite the name of the enemy. In the process of burying the image, all the demonic enemies will be imprisoned and bound, and transformed into goblins and other beings.
At that time, the World-Honored One
大遍照金剛如來。復入訶利帝夜叉女善作歡喜眾成就金剛三摩地。出此定已。說訶利帝夜叉女真言曰。
唵(引)訶(引)哩(引)帶(引)摩賀(引)藥叱尼(引)拽(引)(一)訶啰訶啰(二)薩哩嚩(二合)播(引)煬(引)(三)薩哩嚩(二合)藥叱尼(引)(四)缽啰(二合)吠(引)舍你娑嚩(二合引)賀(引)(五)
爾時世尊說此訶利帝大夜叉女真言已。告諸眾言。此真言能令諸夜叉女等。為持誦者作一切成就。時持誦者作此法時。觀想忿怒明王八輻輪。輪中有訶利帝夜叉女。及輪八輻上有八大夜叉女。想已。復想自身以鉤。鉤召如是諸夜叉女等。皆來現前作成就事。
爾時世尊大遍照金剛如來。復入銷除一切病最勝智金剛三摩地。出此定已。說缽蘭拏舍嚩哩菩薩真言曰。
唵(引)必舍(引)唧(一)缽蘭拏(二合)舍(引)嚩哩(二)薩哩嚩(二合)摩(引)哩缽啰(二合)設摩你(引)(三)吽(引)發吒(半音四)
爾時世尊說此真言已。所有佛剎皆悉震動。一切夜叉羅剎能作魔者。皆悉驚怖迷悶躄地。時持誦者欲作息災法。當用吉祥草脂麻乳汁。及吉祥花果樹枝長十二指者為柴。依息災護摩法作于護摩。復想此菩薩遍滿虛空降甘露雨。所有魔嬈悉皆除滅。
【現代漢語翻譯】 現代漢語譯本： 大遍照金剛如來（Mahāvairocana-vajra-tathāgata）。再次進入訶利帝夜叉女（Hāritī yakṣiṇī）善作歡喜眾成就金剛三摩地（sarva-siddhi-vajra-samādhi）。從這個禪定出來后，宣說了訶利帝夜叉女真言，如下： 嗡(引) 訶(引) 哩(引) 戴(引) 摩賀(引) 藥乞叉尼(引) 拽(引)(一) 訶啰 訶啰(二) 薩哩嚩(二合) 播(引) 煬(引)(三) 薩哩嚩(二合) 藥乞叉尼(引)(四) 缽啰(二合) 吠(引) 舍你 娑嚩(二合引) 賀(引)(五) 這時，世尊宣說了這個訶利帝大夜叉女真言后，告訴大眾說：『這個真言能夠讓各位夜叉女等，為持誦者成就一切。』當時，持誦者修這個法的時候，觀想忿怒明王八輻輪。輪中有訶利帝夜叉女，以及輪的八個輻條上有八大夜叉女。觀想完畢后，再觀想自身用鉤子，鉤召這些夜叉女等，都來到面前，作成就之事。 這時，世尊大遍照金剛如來。再次進入銷除一切病最勝智金剛三摩地。從這個禪定出來后，宣說了缽蘭拏舍嚩哩菩薩（Parnashavari Bodhisattva）真言，如下： 嗡(引) 必舍(引) 唧(一) 缽蘭拏(二合) 舍(引) 嚩哩(二) 薩哩嚩(二合) 摩(引) 哩缽啰(二合) 設摩你(引)(三) 吽(引) 發吒(半音四) 這時，世尊宣說了這個真言后，所有的佛剎都震動起來。一切夜叉、羅剎（Rākṣasa），以及能作魔事者，都驚恐迷亂，癱倒在地。當時，持誦者如果想作息災法，應當用吉祥草、脂麻、乳汁，以及吉祥花果樹枝，長度為十二指的作為柴火，依照息災護摩法進行護摩。再觀想這位菩薩遍滿虛空，降下甘露雨，所有的魔障都消除滅盡。
【English Translation】 English version: The Mahāvairocana-vajra-tathāgata. Again entered the Hāritī yakṣiṇī's well-making joy of all-accomplishment vajra-samādhi. Having emerged from this samādhi, he spoke the Hāritī yakṣiṇī mantra, saying: Oṃ hā rī dai mahā yakṣiṇi yai (1) hara hara (2) sarva pā yaṃ (3) sarva yakṣiṇi (4) pra ve śa ni svā hā (5) At that time, the World-Honored One, having spoken this Hāritī great yakṣiṇī mantra, told the assembly: 'This mantra can cause all the yakṣiṇīs, etc., to accomplish everything for the mantra-reciter.' At that time, when the mantra-reciter performs this ritual, visualize the wrathful deity's eight-spoked wheel. In the wheel is Hāritī yakṣiṇī, and on the eight spokes of the wheel are eight great yakṣiṇīs. Having visualized this, again visualize oneself using a hook to summon all these yakṣiṇīs, etc., to appear before oneself and accomplish the task. At that time, the World-Honored One, the Mahāvairocana-vajra-tathāgata. Again entered the all-disease-dispelling supreme wisdom vajra-samādhi. Having emerged from this samādhi, he spoke the Parnashavari Bodhisattva mantra, saying: Oṃ pi śā ci parṇa śā vari (2) sarva mā ri pra śa ma ni (3) hūṃ phaṭ (half-sound 4) At that time, after the World-Honored One spoke this mantra, all the Buddha-lands shook. All the yakṣas, Rākṣasas, and those who can perform demonic acts were terrified, confused, and collapsed to the ground. At that time, if the mantra-reciter wishes to perform a pacifying ritual, he should use auspicious grass, sesame, milk, and auspicious flower and fruit tree branches, twelve fingers in length, as firewood, and perform the homa according to the pacifying homa method. Again, visualize this Bodhisattva filling the void, raining down nectar, and all demonic disturbances will be eliminated.
佛說瑜伽大教王經卷第三 大正藏第 18 冊 No. 0890 佛說瑜伽大教王經
佛說瑜伽大教王經卷第四
西天譯經三藏朝散大夫試光祿卿明教大師臣法賢奉 詔譯
印相大供養儀品第六
爾時世尊大遍照金剛如來。告金剛手菩薩言。汝今諦聽當爲汝說三金剛大智所生秘密印相法。若持誦者依法結印。能滅一切罪業。復能觀想真理。即得證於無上菩提。何況別求成就之事。
複次作印相法。先以二手作拳。二拇指平豎立。此是大遍照如來安身印。不改前印。以左手拇指入掌內。右手拇指豎立。此是無量壽佛安語印。
不改前印。以右手拇指入于掌內。左手拇指豎立。此是阿閦佛安心印。
復以二手作拳。左手頭指豎立入右拳內。此是大遍照金剛如來根本印。
複次半跏趺坐垂左足。左手安臍輪。垂右手觸地。此是阿閦佛根本印。
不改前印。以右手作施愿相。此是寶生佛根本印。
不改前印。以二手安臍輪如禪定相。此是無量壽佛根本印。
不改前印。以右手作無畏相。此是不空成就佛根本印。
複次以二手作金剛縛。二中指豎立如針。此是薩埵金剛菩薩印。
不改前印。二中指微屈頭節如寶形。此是寶金剛
【現代漢語翻譯】 現代漢語譯本 《佛說瑜伽大教王經》卷第三 大正藏第18冊 No. 0890 《佛說瑜伽大教王經》
《佛說瑜伽大教王經》卷第四
西天譯經三藏朝散大夫試光祿卿明教大師臣法賢 奉 詔譯
印相大供養儀品第六
爾時，世尊大遍照金剛如來（Mahavairocana-vajra-tathagata）告金剛手菩薩（Vajrapani Bodhisattva）言：『汝今諦聽，當爲汝說三金剛大智所生秘密印相法。若持誦者依法結印，能滅一切罪業，復能觀想真理，即得證於無上菩提（Anuttara-bodhi）。何況別求成就之事。』
複次，作印相法。先以二手作拳，二拇指平豎立。此是大遍照如來（Mahavairocana-tathagata）安身印。不改前印，以左手拇指入掌內，右手拇指豎立。此是無量壽佛（Amitabha Buddha）安語印。
不改前印。以右手拇指入于掌內，左手拇指豎立。此是阿閦佛（Akshobhya Buddha）安心印。
復以二手作拳。左手頭指豎立入右拳內。此是大遍照金剛如來（Mahavairocana-vajra-tathagata）根本印。
複次，半跏趺坐垂左足。左手安臍輪。垂右手觸地。此是阿閦佛（Akshobhya Buddha）根本印。
不改前印。以右手作施愿相。此是寶生佛（Ratnasambhava Buddha）根本印。
不改前印。以二手安臍輪如禪定相。此是無量壽佛（Amitabha Buddha）根本印。
不改前印。以右手作無畏相。此是不空成就佛（Amoghasiddhi Buddha）根本印。
複次，以二手作金剛縛。二中指豎立如針。此是薩埵金剛菩薩（Sattva-vajra Bodhisattva）印。
不改前印。二中指微屈頭節如寶形。此是寶金剛（Ratna-vajra）
【English Translation】 English version The Yoga Great Teaching King Sutra Spoken by the Buddha, Volume 3 Taisho Tripitaka Volume 18, No. 0890, The Yoga Great Teaching King Sutra Spoken by the Buddha
The Yoga Great Teaching King Sutra Spoken by the Buddha, Volume 4
Translated by Dharma Master Fa Xian, Minister of the Imperial Academy, Great Master of Manifest Teaching, Attendant of the Court for Imperial Sacrifices, of the Western Heaven Translation Bureau, under Imperial Decree
Chapter 6: Mudra Great Offering Ritual
At that time, the World Honored One, Mahavairocana-vajra-tathagata, said to Vajrapani Bodhisattva: 'Listen attentively, I will now explain to you the secret mudra methods born from the three vajra great wisdoms. If those who uphold and recite these mantras form the mudras according to the Dharma, they can extinguish all sinful karma and contemplate the true principle, thereby attaining unsurpassed Bodhi. Why seek other means of accomplishment?'
Furthermore, to perform the mudra method, first make fists with both hands and stand both thumbs upright. This is the Mahavairocana-tathagata's body-settling mudra. Without changing the previous mudra, place the left thumb inside the palm and stand the right thumb upright. This is Amitabha Buddha's speech-settling mudra.
Without changing the previous mudra, place the right thumb inside the palm and stand the left thumb upright. This is Akshobhya Buddha's mind-settling mudra.
Again, make fists with both hands. Stand the index finger of the left hand upright and insert it into the right fist. This is the fundamental mudra of Mahavairocana-vajra-tathagata.
Furthermore, sit in the half-lotus position with the left foot hanging down. Place the left hand on the navel wheel. Let the right hand hang down and touch the ground. This is the fundamental mudra of Akshobhya Buddha.
Without changing the previous mudra, make the gesture of granting wishes with the right hand. This is the fundamental mudra of Ratnasambhava Buddha.
Without changing the previous mudra, place both hands on the navel wheel in a meditative posture. This is the fundamental mudra of Amitabha Buddha.
Without changing the previous mudra, make the gesture of fearlessness with the right hand. This is the fundamental mudra of Amoghasiddhi Buddha.
Furthermore, make the vajra bond with both hands. Stand both middle fingers upright like needles. This is the mudra of Sattva-vajra Bodhisattva.
Without changing the previous mudra, slightly bend the tips of both middle fingers like the shape of a jewel. This is Ratna-vajra
菩薩印。
不改前印。二中指作環如蓮花形。此是法金剛菩薩印。
不改前印。二中指如羯磨杵。此是羯磨金剛菩薩印。
複次以二手作合掌。二頭指捻二拇指頭如目形。此是佛眼菩薩印。
複次以二手作金剛縛。二中指展舒。二頭指捻中指第三節如金剛形。此是摩摩枳菩薩印。
複次以二手合掌令十指頭各不相著。微屈如蓮花形。此是白衣菩薩印。
複次以二手作合掌。二頭指捻中指甲。二拇指入掌內如優缽羅花形。此是多羅菩薩印。
複次以二手作合掌。二頭指捻于中指中節如環。二拇指安二邊。此是尊那菩薩印。
複次以二手作金剛縛。二頭指與拇指。各頭節微屈。此是寶光菩薩印。
複次以二手展舒。二拇指捏小指甲。余指不相著如金剛形。此是顰眉菩薩印。
複次以二手作金剛拳。小指與頭指相交如鎖。此是金剛鎖菩薩印。
複次以二手作拳。二拇指與小指如針。二中指與無名指相背。二頭指屈向拇指如環。拇指亦微屈如輪。此是焰鬘得迦明王印。
複次以左手作金剛拳安心。頭指豎立。右手如𢼛勢。此是缽啰研得迦明王印。
複次以二手作金剛拳。二小指相交如鎖。二頭指相背如針安於額上。此是缽納鬘得迦明王印。
【現代漢語翻譯】 現代漢語譯本 菩薩印。
不改變之前的印相。兩中指彎曲成環狀，如蓮花形狀。這是法金剛菩薩印（Dharma-vajra Bodhisattva mudra）。
不改變之前的印相。兩中指彎曲如羯磨杵（karma-vajra）。這是羯磨金剛菩薩印（Karma-vajra Bodhisattva mudra）。
再次，用雙手作合掌。兩食指捏住兩拇指的指頭，如眼睛的形狀。這是佛眼菩薩印（Buddha-locana Bodhisattva mudra）。
再次，用雙手作金剛縛印（vajra-bandha mudra）。兩中指伸展開。兩食指捏住中指的第三節，如金剛杵的形狀。這是摩摩枳菩薩印（Mamaki Bodhisattva mudra）。
再次，用雙手合掌，使十個指頭各自不互相接觸，稍微彎曲如蓮花形狀。這是白衣菩薩印（Pandara/White-robed Bodhisattva mudra）。
再次，用雙手作合掌。兩食指捏住中指的指甲。兩拇指放入掌內，如優缽羅花（utpala）的形狀。這是多羅菩薩印（Tara Bodhisattva mudra）。
再次，用雙手作合掌。兩食指捏于中指的中節，如環狀。兩拇指安放在兩邊。這是尊那菩薩印（Cunda Bodhisattva mudra）。
再次，用雙手作金剛縛印（vajra-bandha mudra）。兩食指與拇指各自的頭節稍微彎曲。這是寶光菩薩印（Ratna-prabha Bodhisattva mudra）。
再次，用雙手伸展開。兩拇指捏住小指的指甲。其餘手指不互相接觸，如金剛杵的形狀。這是顰眉菩薩印（Bhrkuti Bodhisattva mudra）。
再次，用雙手作金剛拳印（vajra-fist mudra）。小指與食指相交如鎖鏈。這是金剛鎖菩薩印（Vajra-srnkala Bodhisattva mudra）。
再次，用雙手作拳印。兩拇指與小指如針狀。兩中指與無名指相背。兩食指彎曲向拇指，如環狀。拇指也稍微彎曲如輪。這是焰鬘得迦明王印（Yamantaka Vidyaraja mudra）。
再次，用左手作金剛拳印（vajra-fist mudra）安放在心口。食指豎立。右手如揮舞的姿勢。這是缽啰研得迦明王印（Prajnantaka Vidyaraja mudra）。
再次，用雙手作金剛拳印（vajra-fist mudra）。兩小指相交如鎖鏈。兩食指相背如針狀，安放在額頭上。這是缽納鬘得迦明王印（Padmantaka Vidyaraja mudra）。
【English Translation】 English version Bodhisattva Mudras.
Without changing the previous mudra. The two middle fingers are made into a ring, like the shape of a lotus flower. This is the Dharma-vajra Bodhisattva mudra.
Without changing the previous mudra. The two middle fingers are like a karma-vajra. This is the Karma-vajra Bodhisattva mudra.
Again, with both hands make the Anjali mudra (palms together). The two index fingers pinch the tips of the two thumbs, like the shape of eyes. This is the Buddha-locana Bodhisattva mudra.
Again, with both hands make the vajra-bandha mudra. The two middle fingers are extended. The two index fingers pinch the third joint of the middle fingers, like the shape of a vajra. This is the Mamaki Bodhisattva mudra.
Again, with both hands make the Anjali mudra (palms together), so that the tips of the ten fingers do not touch each other, slightly bent like the shape of a lotus flower. This is the Pandara/White-robed Bodhisattva mudra.
Again, with both hands make the Anjali mudra (palms together). The two index fingers pinch the fingernails of the middle fingers. The two thumbs are placed inside the palms, like the shape of an utpala flower. This is the Tara Bodhisattva mudra.
Again, with both hands make the Anjali mudra (palms together). The two index fingers pinch the middle joint of the middle fingers, like a ring. The two thumbs are placed on either side. This is the Cunda Bodhisattva mudra.
Again, with both hands make the vajra-bandha mudra. The tips of the two index fingers and thumbs are slightly bent. This is the Ratna-prabha Bodhisattva mudra.
Again, with both hands extended. The two thumbs pinch the fingernails of the little fingers. The remaining fingers do not touch each other, like the shape of a vajra. This is the Bhrkuti Bodhisattva mudra.
Again, with both hands make the vajra-fist mudra. The little fingers and index fingers cross each other like a chain. This is the Vajra-srnkala Bodhisattva mudra.
Again, with both hands make a fist. The two thumbs and little fingers are like needles. The two middle fingers and ring fingers are back to back. The two index fingers are bent towards the thumbs, like a ring. The thumbs are also slightly bent like a wheel. This is the Yamantaka Vidyaraja mudra.
Again, with the left hand make the vajra-fist mudra and place it at the heart. The index finger is upright. The right hand is like a wielding gesture. This is the Prajnantaka Vidyaraja mudra.
Again, with both hands make the vajra-fist mudra. The two little fingers cross each other like a chain. The two index fingers are back to back like needles, placed on the forehead. This is the Padmantaka Vidyaraja mudra.
複次以二手拇指。捏小指甲。余指如金剛形。二手相交安於髆上。此是尾覲難得迦明王印。
複次以左手拇指無名指。與小指相捻指甲如劍鞘。右手如取劍勢。此是不動尊明王印。
複次二手作金剛拳。右手在上二拳相背。二小指相交如鎖。二頭指豎立如降伏勢。此是吒枳明王印。
複次以左手作金剛拳安心。頭指豎立。右手展舒頭指亦豎立如杖勢。此是你罹難拏明王印。
複次以左手安心。右手作拳如揮拳勢。此是大力明王印。
複次以二手各作拳。頭指拇指中指微展舒如開花勢。此是慈氏菩薩印。
複次以二手作合掌。頭指捻無名指甲如優缽羅花勢。此是妙吉祥菩薩印。
複次以左手安臍輪。右手如象勢。此是香象菩薩印。
複次以左手作拳豎立如幢。右手如幡勢。此是智幢菩薩印。
複次處於賢座。二手合掌安心。此是賢護菩薩印。
複次以二手展舒如龜行勢。指鉤于掌內。此是海意菩薩印。
複次以左手作金剛拳安心。右手作施愿相。此是無盡意菩薩印。
複次以左手作拳安於臍輪。右手作彈指。此是辯積菩薩印。
複次以二手如圓滿蓮花形。此是得大勢至菩薩印。
複次以二手作磔散勢。此是除一切罪障
【現代漢語翻譯】 現代漢語譯本 再說，用兩手的拇指捏住小指的指甲，其餘手指擺成金剛形，兩手交叉放在肩膀上。這是尾覲難得迦明王印（Uṣṇīṣacakravartin，頂髻輪王）。 再說，用左手的拇指、無名指和小指相捻，指甲如劍鞘，右手擺出取劍的姿勢。這是不動尊明王印（Acalanātha，不動明王）。 再說，兩手都做成金剛拳（vajra-muṣṭi），右手在上，兩拳相背，兩個小指交叉如鎖，兩個食指豎立，擺出降伏的姿勢。這是吒枳明王印（Trailokya-vijaya，降三世明王）。 再說，用左手做成金剛拳，放在心口，食指豎立。右手展開，食指也豎立，如拄杖的姿勢。這是你罹難拏明王印（Nīladaṇḍa，青杖明王）。 再說，用左手放在心口，右手做成拳頭，如揮拳的姿勢。這是大力明王印（Mahābala，大力明王）。 再說，兩手各做成拳頭，食指、拇指、中指稍微展開，如開花的姿勢。這是慈氏菩薩印（Maitreya，彌勒菩薩）。 再說，兩手合掌，食指捻住無名指的指甲，如優缽羅花（utpala，青蓮花）的姿勢。這是妙吉祥菩薩印（Mañjuśrī，文殊菩薩）。 再說，用左手放在臍輪處，右手擺出如象的姿勢。這是香象菩薩印（Gandhahasti，香象菩薩）。 再說，用左手做成拳頭，豎立如幢，右手擺出如幡的姿勢。這是智幢菩薩印（Jñānaketu，智幢菩薩）。 再說，處於賢座，兩手合掌，放在心口。這是賢護菩薩印（Bhadrapāla，賢護菩薩）。 再說，兩手展開，如烏龜爬行的姿勢，手指彎曲在掌內。這是海意菩薩印（Sāgaramati，海意菩薩）。 再說，用左手做成金剛拳，放在心口，右手做出施愿印（varada-mudrā，與愿印）。這是無盡意菩薩印（Akṣayamati，無盡意菩薩）。 再說，用左手做成拳頭，放在臍輪處，右手做彈指的動作。這是辯積菩薩印（Pratibhānakūṭa，辯積菩薩）。 再說，兩手擺出如圓滿蓮花的形狀。這是得大勢至菩薩印（Mahāsthāmaprāpta，大勢至菩薩）。 再說，兩手擺出磔散的姿勢。這是除一切罪障（Sarva-pāpa-jaha，除一切罪障）
【English Translation】 English version Again, with both hands, pinch the nails of the little fingers with the thumbs, and form the remaining fingers into the shape of a vajra. Cross the hands and place them on the shoulders. This is the mudrā of Uṣṇīṣacakravartin (the Cakravartin of the Uṣṇīṣa, Crown-Bearing King), which is difficult to obtain. Again, with the left hand, twist together the thumb, ring finger, and little finger, with the fingernails resembling a sword sheath. The right hand is in a sword-drawing posture. This is the mudrā of Acalanātha (Immovable Lord). Again, make vajra-muṣṭis (diamond fists) with both hands. The right hand is on top, with the fists facing away from each other. Cross the two little fingers like a lock, and erect the two index fingers in a subduing posture. This is the mudrā of Trailokya-vijaya (Conqueror of the Three Worlds). Again, make a vajra-muṣṭi with the left hand and place it at the heart, with the index finger erect. Extend the right hand and also erect the index finger, like a staff. This is the mudrā of Nīladaṇḍa (Blue Staff). Again, place the left hand at the heart. Make a fist with the right hand, as if to strike. This is the mudrā of Mahābala (Great Strength). Again, make fists with both hands. Slightly extend the index finger, thumb, and middle finger, like a blooming flower. This is the mudrā of Maitreya (the Loving One). Again, make añjali (palms together). Twist the index finger around the nail of the ring finger, like the shape of an utpala (blue lotus) flower. This is the mudrā of Mañjuśrī (Gentle Glory). Again, place the left hand on the navel. Make the gesture of an elephant with the right hand. This is the mudrā of Gandhahasti (Fragrant Elephant). Again, make a fist with the left hand and erect it like a banner. Make the gesture of a flag with the right hand. This is the mudrā of Jñānaketu (Banner of Wisdom). Again, be in the bhadrasana (auspicious seat). Bring the hands together in añjali (palms together) at the heart. This is the mudrā of Bhadrapāla (Guardian of Goodness). Again, extend both hands as if a turtle is crawling, with the fingers hooked inside the palms. This is the mudrā of Sāgaramati (Ocean of Intelligence). Again, make a vajra-muṣṭi with the left hand and place it at the heart. Make the varada-mudrā (boon-granting gesture) with the right hand. This is the mudrā of Akṣayamati (Inexhaustible Intelligence). Again, make a fist with the left hand and place it on the navel. Snap the fingers with the right hand. This is the mudrā of Pratibhānakūṭa (Heap of Eloquence). Again, make the shape of a perfect lotus flower with both hands. This is the mudrā of Mahāsthāmaprāpta (Great Strength Arrived). Again, make the gesture of scattering with both hands. This is the mudrā of Sarva-pāpa-jaha (Remover of All Sins).
菩薩印。
複次以二手作合掌如打擲勢。此是破一切憂闇菩薩印。
複次以二手指展舒如熾焰勢。此是熾盛光菩薩印。
複次以右手作施愿相。左手如月輪勢。此是月光菩薩印。
複次以二手如持閼伽瓶作灌頂勢。此是甘露光菩薩印。
複次以左手作金剛拳安臍輪。右手亦作拳。旋轉捫摸虛空勢。此是虛空藏菩薩印。
複次以左手展舒。右手頭指拇指安左掌中。此是除蓋障菩薩印。
複次以左手作金剛拳安心。豎立頭指。右手亦作金剛拳。如揮拳勢現忿怒相。此是缽蘭那舍嚩哩菩薩印。
複次以左手拇指與頭指。如持物勢。右手如持針勢。此是日前菩薩印。
複次以二手如蛇頭形。安頂上如傘蓋勢。微現忿怒相。此是穰虞梨菩薩印能除一切毒。
複次如前吒枳明王印。以二頭指豎立。此是降三界明王印。
不改前印。右頭指如鉤現忿怒相。此是金剛明王鉤印。用此印法可請召一切如來。
複次以二手作金剛拳。小指屈如牙。二手相交安口門。如牙及出舌現忿怒顧視。此是金剛牙明王印。
不改前印。屈二小指二頭指如鉤勢。現忿怒顧視。此是金剛拏吉你印。
複次以二手作金剛拳。二頭指展舒。二手相交於頭上磔散。此是曼
【現代漢語翻譯】 現代漢語譯本 菩薩印。
又，用兩手作合掌的姿勢，像要擊打東西一樣。這是破一切憂闇菩薩（Po Yi Qie You An Pusa，能破除一切憂愁黑暗的菩薩）的印。
又，將兩手指展開伸直，像熾盛的火焰一樣。這是熾盛光菩薩（Chi Sheng Guang Pusa，光明熾盛的菩薩）的印。
又，用右手作出施予願望的姿勢，左手像月輪的形狀。這是月光菩薩（Yue Guang Pusa，以月光為代表的菩薩）的印。
又，用兩手像拿著閼伽瓶（e qie ping，裝聖水的瓶子）作灌頂的姿勢。這是甘露光菩薩（Gan Lu Guang Pusa，以甘露之光普照眾生的菩薩）的印。
又，用左手作出金剛拳（jin gang quan，一種手印）放在臍輪的位置，右手也作出拳頭，旋轉撫摸虛空。這是虛空藏菩薩（Xu Kong Zang Pusa，智慧如虛空般無盡的菩薩）的印。
又，將左手展開伸直，右手頭指和拇指放在左手掌中。這是除蓋障菩薩（Chu Gai Zhang Pusa，能去除一切障礙的菩薩）的印。
又，用左手作出金剛拳放在心口，豎立起頭指。右手也作出金剛拳，像揮拳一樣，現出忿怒的表情。這是缽蘭那舍嚩哩菩薩（Bo Lan Na She Wa Li Pusa）的印。
又，用左手拇指和頭指，像拿著東西一樣。右手像拿著針一樣。這是日前菩薩（Ri Qian Pusa，在太陽之前的菩薩）的印。
又，用兩手作出像蛇頭的形狀，放在頭頂上，像傘蓋一樣。稍微現出忿怒的表情。這是穰虞梨菩薩（Rang Yu Li Pusa）的印，能去除一切毒。
又，像之前的吒枳明王（Zha Zhi Ming Wang）印一樣，將兩個頭指豎立起來。這是降三界明王（Xiang San Jie Ming Wang）的印。
不改變之前的印。右手的頭指像鉤子一樣，現出忿怒的表情。這是金剛明王鉤印（Jin Gang Ming Wang Gou Yin）。用這個印法可以請召一切如來（Ru Lai）。
又，用兩手作出金剛拳。小指彎曲像牙齒。兩手相交放在嘴邊。像露出牙齒和伸出舌頭一樣，現出忿怒的眼神。這是金剛牙明王（Jin Gang Ya Ming Wang）的印。
不改變之前的印。彎曲兩個小指和兩個頭指，像鉤子的形狀。現出忿怒的眼神。這是金剛拏吉你（Jin Gang Na Ji Ni）印。
又，用兩手作出金剛拳。兩個頭指展開伸直。兩手在頭上相交，然後散開。這是曼
【English Translation】 English version Bodhisattva Mudras.
Furthermore, with both hands make a joined palm gesture as if striking. This is the mudra of the Bodhisattva Who Shatters All Darkness and Sorrow (Po Yi Qie You An Pusa, the Bodhisattva who can break all sorrow and darkness).
Furthermore, extend and stretch out the two fingers like blazing flames. This is the mudra of the Bodhisattva of Blazing Light (Chi Sheng Guang Pusa, the Bodhisattva of blazing light).
Furthermore, with the right hand make a gesture of granting wishes. The left hand is like the shape of the moon. This is the mudra of the Moonlight Bodhisattva (Yue Guang Pusa, the Bodhisattva represented by moonlight).
Furthermore, with both hands, as if holding an arghya vase (e qie ping, a vase containing holy water), make a gesture of anointing the head. This is the mudra of the Nectar Light Bodhisattva (Gan Lu Guang Pusa, the Bodhisattva who illuminates all beings with the light of nectar).
Furthermore, with the left hand make the vajra fist (jin gang quan, a type of hand gesture) and place it at the navel chakra. The right hand also makes a fist. Rotate and caress the empty space. This is the mudra of the Akasagarbha Bodhisattva (Xu Kong Zang Pusa, the Bodhisattva whose wisdom is as boundless as space).
Furthermore, extend and stretch out the left hand. Place the index and thumb of the right hand in the left palm. This is the mudra of the Sarvanivaranaviskambhin Bodhisattva (Chu Gai Zhang Pusa, the Bodhisattva who can remove all obstacles).
Furthermore, with the left hand make the vajra fist and place it at the heart. Erect the index finger. The right hand also makes the vajra fist. Like brandishing a fist, manifest an angry expression. This is the mudra of the Parnashavari Bodhisattva (Bo Lan Na She Wa Li Pusa).
Furthermore, with the thumb and index finger of the left hand, as if holding something. The right hand is like holding a needle. This is the mudra of the Before-Sun Bodhisattva (Ri Qian Pusa, the Bodhisattva before the sun).
Furthermore, with both hands make the shape of a snake's head. Place them on the top of the head like an umbrella. Slightly manifest an angry expression. This is the mudra of the Janguli Bodhisattva (Rang Yu Li Pusa), which can remove all poisons.
Furthermore, like the previous mudra of the Trailokyavijaya Vidyaraja (Zha Zhi Ming Wang), erect the two index fingers. This is the mudra of the Trailokyavijaya Vidyaraja (Xiang San Jie Ming Wang).
Without changing the previous mudra. The right index finger is like a hook, manifesting an angry expression. This is the hook mudra of the Vajra Vidyaraja (Jin Gang Ming Wang Gou Yin). Using this mudra, one can summon all the Tathagatas (Ru Lai).
Furthermore, with both hands make the vajra fist. Bend the little fingers like teeth. Cross the two hands and place them at the mouth. Like baring the teeth and sticking out the tongue, manifest an angry glare. This is the mudra of the Vajradanta Vidyaraja (Jin Gang Ya Ming Wang).
Without changing the previous mudra. Bend the two little fingers and two index fingers like hooks. Manifest an angry glare. This is the mudra of the Vajra Dakini (Jin Gang Na Ji Ni).
Furthermore, with both hands make the vajra fist. Extend and stretch out the two index fingers. Cross the two hands above the head and then scatter them. This is the Man
拏羅印。
不改前印。良久之間亦磔散手。此是開門印。
複次以二手作拳。二拳相交以脅挾之。現忿怒顧視右繞而行。此是破一切惡曜印。
複次以左手覆。舒右手覆安左手背。二拇指動搖。此是破阿修羅咒法。及降伏阿修羅女印。
複次以二手拇指與小指相交如鎖。余指如幡勢現大忿怒相此是嚩日啰(二合)播多羅明王印。
複次以左手作金剛拳頭指展舒。此是金剛橛印。
複次以二手作金剛縛。二頭指展舒如釘橛勢。此亦是金剛橛印。
複次以右手作金剛拳如釘椎勢。此是椎印亦成骨朵印。
複次以二手作金剛拳。二頭指展舒復如金剛縛勢。此是一切如來金剛縛印。
複次以二手作金剛拳。復作揮拳勢。此是金剛訖啰(二合)哥左印。
複次以二手如持月勢。捫摸于面。復展舒現忿怒顧視。此是閃電熾盛羅剎女印。
複次以二手相交如鎖。頭指與拇指豎立如持刀勢。此是金剛刀印。此印能止風雨。
複次以二手作拳。二頭指屈如環現大忿怒相。復展舒二手。此是破壞他咒法印。
複次以二手覆拇指入掌內。余指動搖如翅翼翹一足而立。出舌現忿怒顧視。連誦吽字依法行步。此是金翅鳥印。結此印時能解三界毒。
複次
【現代漢語翻譯】 現代漢語譯本 拏羅印 (Nara Seal)： 保持之前的印相不變。過一會兒，雙手也張開。這是開門印。 再次，雙手握拳，兩拳相交併用兩肋夾住。顯現忿怒相，向右繞行。這是破一切惡曜印。 再次，左手掌心向下，右手掌心向下放在左手背上。兩個拇指搖動。這是破阿修羅 (Asura，非天) 咒法以及降伏阿修羅女印。 再次，雙手拇指與小指相交如鎖狀，其餘手指如幡旗般展開，顯現大忿怒相。這是嚩日啰播多羅 (Vajrapani，金剛手) 明王印。 再次，左手握金剛拳，食指伸直。這是金剛橛印。 再次，雙手作金剛縛印，兩個食指伸直如釘橛狀。這也是金剛橛印。 再次，右手握金剛拳，如釘椎之勢。這是椎印，也成骨朵印。 再次，雙手作金剛拳，兩個食指伸直，再作金剛縛印之勢。這是一切如來金剛縛印。 再次，雙手作金剛拳，再作揮拳之勢。這是金剛訖啰哥左印。 再次，雙手如持月亮之勢，撫摸面部。再展開雙手，顯現忿怒相。這是閃電熾盛羅剎女印。 再次，雙手相交如鎖狀，食指與拇指豎立如持刀之勢。這是金剛刀印。此印能止息風雨。 再次，雙手握拳，兩個食指彎曲如環狀，顯現大忿怒相。再展開雙手。這是破壞他咒法印。 再次，雙手掌心向下，拇指放入掌內，其餘手指搖動如翅膀，翹起一隻腳站立。伸出舌頭，顯現忿怒相。連續誦唸吽字，依法行走。這是金翅鳥印。結此印時能解三界之毒。 再次，
【English Translation】 English version Nara Seal: Do not change the previous seal. After a while, also spread the hands apart. This is the Opening Door Seal. Again, make fists with both hands, cross the two fists and hold them against the ribs. Manifest a wrathful expression, and walk around to the right. This is the Seal for Destroying All Evil Stars. Again, with the left hand face down, place the right hand face down on the back of the left hand. Move the two thumbs. This is the Seal for Destroying Asura (non-heavenly beings) Mantras and Subduing Asura Women. Again, interlock the thumbs and little fingers of both hands like a lock, and spread the remaining fingers like banners, manifesting a great wrathful appearance. This is the Vajrapani (Diamond Hand) Vidyaraja Seal. Again, make a vajra fist with the left hand and extend the index finger. This is the Vajra Peg Seal. Again, make the vajra bond with both hands, and extend the two index fingers like nails or pegs. This is also the Vajra Peg Seal. Again, make a vajra fist with the right hand, like a nail or mallet. This is the Mallet Seal, and it also becomes the Bone Club Seal. Again, make vajra fists with both hands, extend the two index fingers, and then make the vajra bond again. This is the Vajra Bond Seal of All Tathagatas. Again, make vajra fists with both hands, and then make a punching gesture. This is the Vajra Kilaka Seal. Again, hold both hands as if holding the moon, and touch the face. Then spread the hands and manifest a wrathful expression. This is the Lightning Fierce Rakshasa Woman Seal. Again, interlock both hands like a lock, and erect the index fingers and thumbs like holding knives. This is the Vajra Knife Seal. This seal can stop wind and rain. Again, make fists with both hands, bend the two index fingers like rings, and manifest a great wrathful appearance. Then spread both hands. This is the Seal for Destroying Others' Mantras. Again, with both hands face down, put the thumbs inside the palms, and move the remaining fingers like wings, stand on one foot. Extend the tongue and manifest a wrathful expression. Continuously recite the Hum syllable and walk according to the Dharma. This is the Garuda Seal. When forming this seal, it can dissolve the poison of the three realms. Again,
以二手作金剛拳。復如四方射箭勢。此是金剛箭印。此印能破壞他軍。
複次以二手作拳。二中指如針。復屈如寶形。二拇指展舒捻二頭指甲如環。此是佛輪印。此印能救軍陣之難。
複次以左手作拳中指如針。右手如開敷蓮花。此是訶邏曷羅菩薩印。
複次以二手作拳。二小指相交。二頭指如針。相背安於額上。此是呬嚕哥明王印。此入尸陀林能破諸鬼神。
複次以左手如持髑髏勢。右手如持三叉勢。此是自在天印。
複次以左手展舒。指不相著如無畏勢。拇指入掌內。右手作拳豎立。如持寶棒勢。此是那羅延天印。
複次以二手作展舒。如蓮花形。此是大梵天印。
複次以二手作花合掌。此是一切族母印。
如是薩埵金剛等四親近菩薩所結印相。當與灌頂印同。如是阿阇梨隨曼拏羅。諸賢聖印法一一了知已。復于曼拏羅秘密供養圓滿了知。
所有戲鬘歌舞香花燈涂。隨彼菩薩各各供養作獻物勢。如是種種裝嚴。及種種殊妙衣服幢幡傘蓋閼伽水等。悉皆各作獻物勢已。手持鈴杵即振鈴。而開曼拏羅門誦此真言曰。
唵(引)嚩日啰(二合)健致(引)羅拏(一)缽啰(二合)啰拏(二)三缽啰(二合)啰拏(三)沒馱叱怛啰(二合)左(引)里你(
【現代漢語翻譯】 現代漢語譯本 用雙手做成金剛拳（Vajra fist，表示堅固不摧的拳頭）。再擺出四面八方射箭的姿勢。這是金剛箭印（Vajra arrow mudra）。這個手印能夠摧毀敵軍。
再次，用雙手做成拳頭。兩個中指像針一樣伸出。再彎曲成寶珠的形狀。兩個拇指伸展開，按住兩個食指的指甲，形成環狀。這是佛輪印（Buddha wheel mudra）。這個手印能夠解救軍隊在陣中的危難。
再次，用左手做成拳頭，中指像針一樣伸出。右手像盛開的蓮花。這是訶邏曷羅菩薩（Harahāra Bodhisattva）的印。
再次，用雙手做成拳頭。兩個小指交叉。兩個食指像針一樣伸出，背靠背地放在額頭上。這是呬嚕哥明王（Heruka Vidyaraja）的印。進入尸陀林（śītavana，墓地）能破除各種鬼神。
再次，用左手做出拿著髑髏（skull）的姿勢。右手做出拿著三叉戟（trident）的姿勢。這是自在天（Īśvara，濕婆神）的印。
再次，左手伸展開，手指不互相接觸，做出無畏印（abhaya mudra）的姿勢，拇指放在掌內。右手做成拳頭豎立，做出拿著寶棒的姿勢。這是那羅延天（Nārāyaṇa，毗濕奴神）的印。
再次，用雙手伸展開，做出蓮花的形狀。這是大梵天（Mahābrahmā）的印。
再次，用雙手做成花朵合掌的姿勢。這是一切族母（Sarvakulatārā）的印。
像這樣，薩埵（Sattva）、金剛（Vajra）等四親近菩薩（four close Bodhisattvas）所結的手印，應當與灌頂印（abhiṣeka mudra）相同。像這樣，阿阇梨（Ācārya，導師）隨著曼拏羅（maṇḍala，壇城），對於諸位賢聖的手印法一一瞭解之後，再對曼拏羅進行秘密供養，圓滿地瞭解。
所有嬉戲、花鬘、歌舞、香、花、燈、涂香，隨著那些菩薩各自供養，做出獻物的姿勢。像這樣種種莊嚴，以及種種殊妙的衣服、幢幡、傘蓋、閼伽水（arghya，供水）等，全部都各自做出獻物的姿勢后，手持鈴杵，就搖動鈴，然後開啟曼拏羅的門，誦唸這個真言說：
唵（Om） 嚩日啰（Vajra） 健致（Ghaṇṭi） 羅拏（Raṇa） 缽啰（Praraṇa） 啰拏（Raṇa） 三缽啰（Sampraraṇa） 沒馱（Buddha） 叱怛啰（Kṣetra） 左（Ca） 里你（rini）
【English Translation】 English version Make the Vajra fist (Vajra fist, representing an indestructible fist) with both hands. Then pose as if shooting arrows in all four directions. This is the Vajra arrow mudra. This mudra can destroy enemy armies.
Again, make fists with both hands. Extend the two middle fingers like needles. Then bend them into the shape of jewels. Extend the two thumbs and press them against the fingernails of the two index fingers, forming a ring. This is the Buddha wheel mudra. This mudra can save armies from difficulties in battle.
Again, make a fist with the left hand, extending the middle finger like a needle. The right hand is like an open lotus flower. This is the mudra of Harahāra Bodhisattva.
Again, make fists with both hands. Cross the two little fingers. Extend the two index fingers like needles, placing them back-to-back on the forehead. This is the mudra of Heruka Vidyaraja. Entering the śītavana (cemetery) can destroy various ghosts and spirits.
Again, make a gesture of holding a skull with the left hand. Make a gesture of holding a trident with the right hand. This is the mudra of Īśvara (Shiva).
Again, extend the left hand, with the fingers not touching each other, making the abhaya mudra (fearless gesture), with the thumb placed inside the palm. Make a fist with the right hand and raise it, making a gesture of holding a jeweled staff. This is the mudra of Nārāyaṇa (Vishnu).
Again, extend both hands, making the shape of a lotus flower. This is the mudra of Mahābrahmā.
Again, make a flower-like gesture with both hands joined in prayer. This is the mudra of Sarvakulatārā (the mother of all families).
Like this, the mudras formed by the four close Bodhisattvas, such as Sattva and Vajra, should be the same as the abhiṣeka mudra (initiation mudra). Like this, after the Ācārya (teacher) understands each of the mudra methods of the virtuous and holy beings according to the maṇḍala, then perform secret offerings to the maṇḍala and fully understand it.
All the play, garlands, songs, dances, incense, flowers, lamps, and scented pastes, offer them according to each of those Bodhisattvas, making gestures of offering. Like this, all kinds of adornments, as well as all kinds of wonderful clothes, banners, canopies, arghya (offering water), etc., all make gestures of offering, then hold the bell and vajra, and shake the bell, and then open the door of the maṇḍala, reciting this mantra:
Oṃ Vajra Ghaṇṭi Raṇa Praraṇa Raṇa Sampraraṇa Buddha Kṣetra Ca riṇi
引)(四)缽啰(二合)倪也(二合引)播(引)啰彌多(引)(五)那(引)捺莎婆(引)吠(引)(六)嚩日啰(二合)達啰紇哩(二合)那野(七)散都殺尼(引)(八)吽(引)吽(引)吽(引)(九)
時阿阇梨誦此真言已。以右手擲金剛杵。左手振金剛鈴即以歌贊供養賢聖。如是依金剛大乘。作最上真實供養已。諸佛賢聖悉皆歡喜。彼諸如來即說頌曰。
若人斷除諸疑惑 常作菩提觀想行 恒以清凈身口意 供養聖賢為最上 若人不斷諸疑惑 而覆信重緣覺乘 修習小乘聲聞教 彼人供養非最上 依法供養諸如來 聖賢歡喜嘆希有
爾時諸佛如來。贊遍照佛言。善哉善哉能為眾生。分別顯示瑜伽大教菩提之法。而說頌曰。
金剛遍照圓明智 隨機開演大乘門 能令除斷貪瞋癡 觀想菩提微妙理 善哉無上大乘法 甚深方廣濟群生 如是真實法寶藏 彼佛大覺能宣演
爾時諸菩薩。聞諸如來出微妙音頌讚佛已。皆大歡喜。亦以伽陀贊遍照佛曰。
佛身無邊無生滅 無住無說無文字 寂滅離相如虛空 有相是佛方便說 所說教相福含生 引導令登菩薩位 菩薩獲居佛剎中 皆因秘密三摩地
時諸佛及大菩薩。各以伽陀
【現代漢語翻譯】 現代漢語譯本 引)(四)Bō lā (二合) Ní yě (二合引) Bō (引) Rā Mí duō (引)(五) Nà (引) Nà Shā Pó (引) Fèi (引)(六) Wá rì luó (二合) Dá lā Hé lī (二合) Nà yě (七) Sàn dōu shā ní (引)(八) Hōng (引) Hōng (引) Hōng (引)(九)
這時，阿阇梨（Ā shé lí，梵語： आचार्य，意為導師）誦唸完這個真言后，用右手擲出金剛杵（jīngāng chǔ，梵語：वज्र，意為金剛，堅固不壞之法器），左手搖動金剛鈴（jīngāng líng，梵語：घण्टा，象徵智慧與空性），並以歌贊供養賢聖。像這樣依照金剛大乘（jīngāng dàshèng，密宗）的儀軌，作最上真實的供養后，諸佛賢聖都非常歡喜。那些如來（rúlái，梵語：तथागत，佛的稱號之一）便說了以下偈頌：
『如果有人斷除了各種疑惑，常常作菩提（pútí，梵語：बोधि，覺悟）的觀想修行，始終以清凈的身口意，供養聖賢，這是最上的供養。 如果有人不斷除各種疑惑，卻又信奉重視緣覺乘（yuánjué shèng，又稱辟支佛乘，為小乘之一），修習小乘聲聞教（xiǎoshèng shēngwén jiào，小乘佛教），那麼此人的供養並非最上。 依法供養諸如來，聖賢歡喜，讚歎這種供養非常稀有。』
這時，諸佛如來讚歎遍照佛（biànzhào fó，即大日如來，密宗主尊）說：『善哉！善哉！您能為眾生分別顯示瑜伽（yújiā，梵語：योग，意為相應）大教的菩提之法。』並說了以下偈頌：
『金剛遍照佛具有圓滿光明的智慧，隨機開演大乘之門，能夠使眾生斷除貪瞋癡（tān chēn chī，佛教三毒），觀想菩提的微妙道理。 善哉！無上大乘法，甚深廣博，救濟眾生。像這樣真實的法寶藏，只有佛陀大覺才能宣說演化。』
這時，諸菩薩（púsà，梵語：बोधिसत्त्व，為求無上菩提之人）聽聞諸如來發出微妙的聲音，歌頌讚嘆佛陀后，都非常歡喜，也以伽陀（qiétuó，梵語：गाथा，偈頌）讚歎遍照佛說：
『佛身無邊無生滅，無住無說無文字，寂滅離相如虛空，有相是佛方便說。 所說教相福含生，引導令登菩薩位，菩薩獲居佛剎（fóchà，佛所居住的清凈國土）中，皆因秘密三摩地（sānmódì，梵語：समाधि，意為禪定）。』
這時，諸佛及大菩薩，各自以伽陀
【English Translation】 English version (Four) Bo La (Two combined) Ni Ye (Two combined, drawn out) Bo (Drawn out) Ra Mi Duo (Drawn out) (Five) Na (Drawn out) Na Sha Po (Drawn out) Fei (Drawn out) (Six) Wa Ri Luo (Two combined) Da La He Li (Two combined) Na Ye (Seven) San Dou Sha Ni (Drawn out) (Eight) Hong (Drawn out) Hong (Drawn out) Hong (Drawn out) (Nine)
At that time, the Ācārya (Ācārya, Sanskrit: आचार्य, meaning teacher) having recited this mantra, threw the Vajra (jīngāng chǔ, Sanskrit: वज्र, meaning diamond, an indestructible Dharma instrument) with his right hand, and shook the Vajra bell (jīngāng líng, Sanskrit: घण्टा, symbolizing wisdom and emptiness) with his left hand, and then offered praises and offerings to the virtuous and holy ones. In this way, according to the Vajrayana (jīngāng dàshèng, Esoteric Buddhism), having made the supreme and true offering, all the Buddhas, virtuous and holy ones were delighted. Those Tathāgatas (rúlái, Sanskrit: तथागत, one of the titles of the Buddha) then spoke the following verse:
'If a person cuts off all doubts, constantly practices the contemplation of Bodhi (pútí, Sanskrit: बोधि, enlightenment), and always offers to the virtuous and holy ones with a pure body, speech, and mind, this is the supreme offering. If a person does not cut off all doubts, but believes in and values the Pratyekabuddhayana (yuánjué shèng, also known as the Independent Buddha Vehicle, one of the Hinayana), and practices the Śrāvakayāna (xiǎoshèng shēngwén jiào, Hinayana Buddhism), then this person's offering is not the supreme. Offering to all the Tathāgatas according to the Dharma, the virtuous and holy ones rejoice and praise this offering as rare and wonderful.'
At that time, all the Buddhas and Tathāgatas praised Vairocana Buddha (biànzhào fó, i.e., Mahāvairocana, the principal deity of Esoteric Buddhism), saying: 'Excellent! Excellent! You are able to distinguish and reveal the Yoga (yújiā, Sanskrit: योग, meaning union) Great Teaching of the Bodhi Dharma for sentient beings.' And they spoke the following verse:
'The Vajra Vairocana Buddha possesses perfect and bright wisdom, and opens the gate of the Mahayana according to circumstances, enabling sentient beings to cut off greed, hatred, and ignorance (tān chēn chī, the three poisons of Buddhism), and contemplate the subtle principle of Bodhi. Excellent! The unsurpassed Mahayana Dharma is profound and vast, saving all sentient beings. Such a true Dharma treasure can only be proclaimed and expounded by the Buddha, the Greatly Awakened One.'
At that time, all the Bodhisattvas (púsà, Sanskrit: बोधिसत्त्व, one who seeks supreme enlightenment) heard the Buddhas emit subtle sounds, praising and extolling the Buddha, and they were all delighted. They also praised Vairocana Buddha with a Gāthā (qiétuó, Sanskrit: गाथा, verse):
'The Buddha's body is boundless, without birth or death, without dwelling, without speech, without words, silent and detached from form, like empty space; the existence of form is the Buddha's expedient teaching. The teachings spoken contain blessings for all beings, guiding them to ascend to the Bodhisattva position; the Bodhisattvas who dwell in the Buddha-kṣetra (fóchà, the pure land where the Buddha resides) all do so because of the secret Samādhi (sānmódì, Sanskrit: समाधि, meaning meditation).'
At that time, all the Buddhas and great Bodhisattvas, each with a Gāthā
讚歎佛已。
爾時大遍照金剛如來。說妙歌贊。
嚩惹虎惹(引)拏壹(一)穌訶烏缽帝(引二)婆(引)嚩尾婆(引)網(三)末虎烏缽帝(引)(四)惹馨吠(武母切)嚕阿努(五)缽茶謨剛㘑(引)(六)戌馱尾戌提(引)(七)𩕳彌阿沒提(引)(八)末虎尾訶嚕微孕(二合)(九)滿馱呼摩(引)朗(十)缽那摩訶噹噹(十一)摩(引)野惹(引)朗(十二)嚩(引)仵缽半際(引)(十三)恥烏路伊薩嚕(十四)薩哩微(引二合)遏朅哩(引)盤(引)妮烏輸薩嚕(十五)禰拏阿努捺彌遏烏(十六)薩呬烏摩(引)你(引)微(引)(十七)末虎尾訶哩提(十八)伊拏呬阿酤(引)微(引)(十九)穰呬遏拏啰(引)阿努(二十)穌啰遏薩訶(引)吠(引)(二十一)入舞(二合引)尾壹遏薩體(引)(二十二)薩冒提遏烏婆(引)吠(引)(二十三)那(引)呬拏喝體(二十四)羯哩洗嚩儒(仁祖切二十五)嚩(引)彌(引)健吒(引)啰尼阿穌薩儒(上同)(二十六)薩阿邏你(引)微(引)(二十七)彌里阿(引)嚩儒(引)三摩夜(引)播(引)微(引)(二十八)割哩阿(引)割儒(引)(二十九)伊哥(引)陵誐拏(三十)嚩(引)嚩拏喝他(引)(三十一)微(引)阿努啰(
【現代漢語翻譯】 讚歎佛陀之後。
這時，大遍照金剛如來說了美妙的歌讚：
『嚩惹虎惹(引)拏壹(一)穌訶烏缽帝(引二)婆(引)嚩尾婆(引)網(三)末虎烏缽帝(引)(四)惹馨吠(武母切)嚕阿努(五)缽茶謨剛㘑(引)(六)戌馱尾戌提(引)(七)𩕳彌阿沒提(引)(八)末虎尾訶嚕微孕(二合)(九)滿馱呼摩(引)朗(十)缽那摩訶噹噹(十一)摩(引)野惹(引)朗(十二)嚩(引)仵缽半際(引)(十三)恥烏路伊薩嚕(十四)薩哩微(引二合)遏朅哩(引)盤(引)妮烏輸薩嚕(十五)禰拏阿努捺彌遏烏(十六)薩呬烏摩(引)你(引)微(引)(十七)末虎尾訶哩提(十八)伊拏呬阿酤(引)微(引)(十九)穰呬遏拏啰(引)阿努(二十)穌啰遏薩訶(引)吠(引)(二十一)入舞(二合引)尾壹遏薩體(引)(二十二)薩冒提遏烏婆(引)吠(引)(二十三)那(引)呬拏喝體(二十四)羯哩洗嚩儒(仁祖切二十五)嚩(引)彌(引)健吒(引)啰尼阿穌薩儒(上同)(二十六)薩阿邏你(引)微(引)(二十七)彌里阿(引)嚩儒(引)三摩夜(引)播(引)微(引)(二十八)割哩阿(引)割儒(引)(二十九)伊哥(引)陵誐拏(三十)嚩(引)嚩拏喝他(引)(三十一)微(引)阿努啰(』
【English Translation】 Having praised the Buddha.
At that time, the Mahāvairocana Vajra Tathagata (大遍照金剛如來, the Great Illuminating Vajra Thus Come One) spoke a wonderful song of praise:
'Vajra hūṁ ja(引)ṇa ī(一) sukha upade(引二) bhā(引)va vibhā(引)vaṁ(三) makha upade(引)(四) ja hyeṁ bhairu ānu(五) padma gaṁ hle(引)(六) śuddha viśuddhe(引)(七) hūṁ mi amṛte(引)(八) makha viharu vivyaṁ(二合)(九) mandha huma(引) raṁ(十) padma mahā dandaṁ(十一) mā(引)ya ja(引)raṁ(十二) va(引)ṁ upa paṁje(引)(十三) chi ulū īśvaru(十四) sarve(引二合) arghari(引) paṁ(引)ṇi uśu śvaru(十五) dṛṇa ānu nadmi artha u(十六) sarhi uma(引)ni(引) vi(引)(十七) makha vihari dṛte(十八) iṇa hi āku(引) vi(引)(十九) raṁ hi artha ṇa ra(引) ānu(二十) sura artha saha(引) bhe(引)(二十一) hṛdya vi ī artha sthe(引)(二十二) sarva bodhi artha ubha(引) bhe(引)(二十三) nā(引) hi ṇa hṛte(二十四) kari śiṁ va jru(仁祖切二十五) va(引) mi(引) ghaṇṭā(引) raṇi āśu śvaru(上同)(二十六) sarva ālaṁni(引) vi(引)(二十七) mi ri ā(引) śvaru(引) samaya(引) pā(引) vi(引)(二十八) kari ā(引) karu(引)(二十九) i ka(引) liṁga ṇa(三十) va(引) va ṇa hratha(引)(三十一) vi(引) ānu ra(』
引)阿拏(三十二)穌啰阿薩末他(三十三)帝(引)阿(引)酤(引)吠(引)(三十四)潑羅虎摩(引)隸(引)(三十五)怛馨左烏提(引)吻(微引切)達壹(三十六)蘇啰阿(引)嚩拏(引)(三十七)儒伊馨倪(引)(三十八)伊馨儒(引)婆(引)晚帝(引)(三十九)穌啰阿嚩惹(引)虎(四十)帝(引)窣虎播(引)晚帝(引)(四十一)
爾時大遍照金剛如來。說此妙歌贊已。復說供養真言曰。
唵(引)阿耨怛啰(一)薩哩嚩(二合)布(引)惹(引)彌(引)伽(二)烏訥誐(二合)帝(引)塞頗(二合)啰呬𤚥(引)(三)誐誐那剛吽(引)(四)發吒(半音)娑嚩(二合引)賀(引)(五)
時持誦者誦此真言三遍已。想此供養遍滿虛空。即成一切供養。獻於一切賢聖皆大歡喜。
佛說瑜伽大教王經觀想菩提心大智品第七
爾時一切如來及諸菩薩。異口同音勸請世尊大遍照金剛如來。唯愿慈悲演說。甚深無上大覺菩提心法。
爾時世尊受彼請已而告眾言。諦聽諦聽我今說之。
佛言此菩提心即是身相。身相性空即真菩提。身既無別語相亦然。爾時諸佛如來聞佛說已。住一切如來身口意三密相中。心離取捨而說頌曰。
希有普賢身語心
【現代漢語翻譯】 阿拏(三十二)穌啰阿薩末他(三十三)帝(引)阿(引)酤(引)吠(引)(三十四)潑羅虎摩(引)隸(引)(三十五)怛馨左烏提(引)吻(微引切)達壹(三十六)蘇啰阿(引)嚩拏(引)(三十七)儒伊馨倪(引)(三十八)伊馨儒(引)婆(引)晚帝(引)(三十九)穌啰阿嚩惹(引)虎(四十)帝(引)窣虎播(引)晚帝(引)(四十一)
爾時，大遍照金剛如來宣說了這美妙的讚歌后，又說了供養真言，如下：
唵(引)阿耨怛啰(一)薩哩嚩(二合)布(引)惹(引)彌(引)伽(二)烏訥誐(二合)帝(引)塞頗(二合)啰呬𤚥(引)(三)誐誐那剛吽(引)(四)發吒(半音)娑嚩(二合引)賀(引)(五)
這時，持誦者誦讀此真言三遍后，觀想此供養遍滿虛空，就成為一切供養，獻給一切賢聖，他們都非常歡喜。
佛說瑜伽大教王經觀想菩提心大智品第七
這時，一切如來及諸菩薩，異口同聲地勸請世尊大遍照金剛如來，希望世尊慈悲演說甚深無上的大覺菩提心法。
這時，世尊接受了他們的請求，告訴大眾說：'仔細聽，仔細聽，我現在就為你們說。'
佛說：'這菩提心就是身相，身相的自性是空，那就是真正的菩提。身體沒有差別，語言的相也是這樣。'這時，諸佛如來聽了佛的說法后，安住在一切如來的身口意三密相中，內心遠離取捨，說了這首偈頌：
希有普賢身語心
【English Translation】 阿拏(thirty-two) 穌啰阿薩末他(thirty-three) 帝(引)阿(引)酤(引)吠(引)(thirty-four) 潑羅虎摩(引)隸(引)(thirty-five) 怛馨左烏提(引)吻(微引切)達壹(thirty-six) 蘇啰阿(引)嚩拏(引)(thirty-seven) 儒伊馨倪(引)(thirty-eight) 伊馨儒(引)婆(引)晚帝(引)(thirty-nine) 穌啰阿嚩惹(引)虎(forty) 帝(引)窣虎播(引)晚帝(引)(forty-one)
Then, the Great Vairocana Vajra Tathagata, having spoken this wonderful song of praise, further spoke the offering mantra, as follows:
Om(引) Anuttara(one) Sarva(two combined) Puja(引) Megha(two) Udgate(two combined) Sphota(two combined) Rahim(引)(three) Gagana Gang Hum(引)(four) Phat(half sound) Svaha(two combined, 引)(five)
At this time, the practitioner, having recited this mantra three times, visualizes this offering filling all of space, and it becomes all offerings, presented to all the wise and holy ones, who are all greatly pleased.
The Yoga Great Teaching King Sutra, Chapter Seven: Contemplating the Bodhi Mind of Great Wisdom
At that time, all the Tathagatas and all the Bodhisattvas, with one voice, entreated the World Honored One, the Great Vairocana Vajra Tathagata, wishing that the World Honored One, with compassion, would expound the profound and unsurpassed Great Enlightenment Bodhi Mind Dharma.
At this time, the World Honored One, having accepted their request, told the assembly: 'Listen carefully, listen carefully, I will now speak it for you.'
The Buddha said: 'This Bodhi Mind is the very form of the body; the nature of the body's form is emptiness, and that is true Bodhi. Since the body has no difference, so too is the form of speech.' At this time, all the Buddhas and Tathagatas, having heard the Buddha's words, dwelt in the three secrets of body, speech, and mind of all the Tathagatas, their minds detached from acceptance and rejection, and spoke this verse:
'Rare and wonderful is the body, speech, and mind of Samantabhadra.'
本無生滅亦無著 體無文字及諸相 遠離戲論絕分別
爾時諸佛說此頌已。時世尊阿閦如來。入語相金剛三摩地。從定出已說菩提心。本離生滅湛然清凈如虛空故。而說頌曰。
菩提心本無生滅 性凈無法無所受 無著無染如虛空 是即堅固菩提心
如是阿閦如來說此頌已。
爾時寶生如來。入一切如來無相金剛三摩地。從定出已。說菩提心。頌曰。
此性本來無有性 無相無為體凝寂 此法源從無我生 是即堅固菩提心
如是寶生如來說此頌已。
爾時無量壽如來。入最勝熾盛金剛三摩地。從定出已說菩提心。頌曰。
法界本來無所生 寂然無性亦無相 洞達空理無邊際 此即菩提真實心
如是無量壽如來說此頌已。
爾時不空成就如來。入無上智金剛三摩地。從定出已說菩提心。頌曰。
諸法自性皆清凈 本來寂靜無所有 亦無菩提亦無佛 及彼眾生並壽者 有見如夢如幻化 無見之見亦復然 離有離無取捨亡 是即堅固菩提心
如是不空成就如來說此頌已。
爾時慈氏菩薩等諸大菩薩。聞諸如來以金剛身語心。說清凈菩提心法。嘆未曾有而說頌曰。
唯佛最上尊 善說微妙法 法從
【現代漢語翻譯】 現代漢語譯本 本性既無生也無滅，亦無所執著。 本體超越文字和一切表象，遠離各種戲論，斷絕一切分別。
這時，諸佛說完這首偈頌后，世尊阿閦如來（Akshobhya Tathagata，不動如來）進入語相金剛三摩地（Vaglakshana-vajra-samadhi）。從禪定出來后，宣說了菩提心（Bodhi-citta，覺悟之心），菩提心原本遠離生滅，澄澈清凈如同虛空。於是說了這首偈頌：
菩提心原本沒有生滅，自性清凈，無法可得，無所承受。 沒有執著，沒有污染，如同虛空，這就是堅固的菩提心。
阿閦如來這樣說完這首偈頌后。
這時，寶生如來（Ratnasambhava Tathagata，寶生如來）進入一切如來無相金剛三摩地（Sarva-tathagata-nirakara-vajra-samadhi）。從禪定出來后，宣說了菩提心。偈頌說：
此自性本來沒有自性，無形無為，本體凝定寂靜。 此法源於無我而生，這就是堅固的菩提心。
寶生如來這樣說完這首偈頌后。
這時，無量壽如來（Amitabha Tathagata，阿彌陀佛）進入最勝熾盛金剛三摩地（Paramashreshtha-tejoraashi-vajra-samadhi）。從禪定出來后，宣說了菩提心。偈頌說：
法界（Dharmadhatu，宇宙萬法存在的界域）原本沒有產生，寂靜無性，也沒有形相。 通達空性的道理，沒有邊際，這就是菩提的真實心。
無量壽如來這樣說完這首偈頌后。
這時，不空成就如來（Amoghasiddhi Tathagata，不空成就如來）進入無上智金剛三摩地（Anuttara-jnana-vajra-samadhi）。從禪定出來后，宣說了菩提心。偈頌說：
諸法的自性都是清凈的，原本寂靜，一無所有。 既沒有菩提，也沒有佛，以及那些眾生和壽者。 有相的見解如同夢幻，無相的見解也是如此。 遠離有和無，取捨皆亡，這就是堅固的菩提心。
不空成就如來這樣說完這首偈頌后。
這時，慈氏菩薩（Maitreya Bodhisattva，彌勒菩薩）等諸大菩薩，聽到諸如來以金剛身語心，宣說清凈菩提心法，讚歎前所未有，於是說了這首偈頌：
唯有佛是最上的至尊，善於宣說微妙的佛法。 佛法從
【English Translation】 English version The essence is without birth or death, and without attachment. The body is without words and all forms, far from frivolous debates, and free from all distinctions.
Then, after all the Buddhas spoke this verse, the World Honored One, Akshobhya Tathagata (不動如來), entered the Vaglakshana-vajra-samadhi (語相金剛三摩地). Emerging from this samadhi, he spoke of the Bodhi-citta (菩提心), the mind of enlightenment, which is originally free from birth and death, serene and pure like the void. He then spoke this verse:
The Bodhi-citta is originally without birth or death, its nature is pure, without dharma, and without anything to receive. Without attachment, without defilement, like the void, this is the firm Bodhi-citta.
After Akshobhya Tathagata spoke this verse.
Then, Ratnasambhava Tathagata (寶生如來) entered the Sarva-tathagata-nirakara-vajra-samadhi (一切如來無相金剛三摩地). Emerging from this samadhi, he spoke of the Bodhi-citta. The verse says:
This nature is originally without nature, without form, without action, its essence is still and silent. This dharma originates from non-self, this is the firm Bodhi-citta.
After Ratnasambhava Tathagata spoke this verse.
Then, Amitabha Tathagata (無量壽如來) entered the Paramashreshtha-tejoraashi-vajra-samadhi (最勝熾盛金剛三摩地). Emerging from this samadhi, he spoke of the Bodhi-citta. The verse says:
The Dharmadhatu (法界) is originally without birth, silent, without nature, and without form. Penetrating the principle of emptiness, without boundaries, this is the true mind of Bodhi.
After Amitabha Tathagata spoke this verse.
Then, Amoghasiddhi Tathagata (不空成就如來) entered the Anuttara-jnana-vajra-samadhi (無上智金剛三摩地). Emerging from this samadhi, he spoke of the Bodhi-citta. The verse says:
The self-nature of all dharmas is pure, originally silent, without anything. There is neither Bodhi nor Buddha, nor those sentient beings and life-span. Seeing with form is like a dream, like an illusion, seeing without form is also like that. Away from existence and non-existence, taking and discarding are gone, this is the firm Bodhi-citta.
After Amoghasiddhi Tathagata spoke this verse.
Then, Maitreya Bodhisattva (慈氏菩薩) and other great Bodhisattvas, hearing the Tathagatas speak of the pure Bodhi-citta dharma with their Vajra body, speech, and mind, praised it as unprecedented and spoke this verse:
Only the Buddha is the supreme honored one, skillfully speaking the subtle and wonderful dharma. The dharma comes from
無我生 稽首菩提心 字從無字生 佛從無相顯 一切如幻夢 稽首金剛心
如是慈氏菩薩等說此頌已。
爾時大遍照金剛如來。復說觀想法。持誦者先跏趺坐。觀想五趣處與非處。以凈三業真言。普皆清凈令住凈。法然後想自本心為其吽字。吽字變成佛身。佛身即自身。現貢高勢以金剛鉤請召賢聖已。而現三昧作結界法。然後依法獻座。及獻閼伽等種種供養。令一切賢聖生大歡喜。然後自作相應法。此有三種。一祈求諸佛慈悲加護。想微妙字化成佛相。二起自本身清凈菩提心成大智佛。三所成佛相及菩薩等。依法了知印相圓滿。如是三種相應儀法具足。剎那之間神通變化成畢竟大智。
複次持誦者先安住三昧已。發大菩提心洗除心垢。誦凈三業真言。一剎那中心垢清凈。以真言威力開發菩提心。觀一切法如幻如化。本自性空無有堅實。依此菩提心想為月輪。于月輪上想有唵字為身金剛。次想阿字成語金剛吽字成心金剛。如是三字成金剛身語心已。想。
缽字化成蓮花。乘此蓮花相好具足。想于佛身色相執捉儀法已。想自身作貢高勢。我身即是金剛如來。一切裝嚴圓光照曜。如是本身即是畢竟菩提大智。然後依五如來法。以真言印相為弟子甲冑器仗。即與授于灌頂。是時阿阇梨觀
【現代漢語翻譯】 現代漢語譯本 無我生，稽首菩提心（覺悟之心）。 字從無字生，佛從無相顯。 一切如幻夢，稽首金剛心（堅不可摧的覺悟之心）。
如是慈氏菩薩（Maitreya Bodhisattva）等說完此頌后。
爾時大遍照金剛如來（Mahavairocana Vajra Tathagata）。復說觀想法。持誦者先跏趺坐。觀想五趣（五道輪迴）處與非處。以凈三業真言，普皆清凈令住凈法。然後想自本心為其吽（Hum）字。吽字變成佛身。佛身即自身。現貢高勢以金剛鉤請召賢聖已。而現三昧作結界法。然後依法獻座，及獻閼伽（Argha，供水）等種種供養，令一切賢聖生大歡喜。然後自作相應法。此有三種。一祈求諸佛慈悲加護，想微妙字化成佛相。二起自本身清凈菩提心成大智佛。三所成佛相及菩薩等，依法了知印相圓滿。如是三種相應儀法具足，剎那之間神通變化成畢竟大智。
複次持誦者先安住三昧（Samadhi，禪定）已，發大菩提心洗除心垢。誦凈三業真言，一剎那中心垢清凈。以真言威力開發菩提心，觀一切法如幻如化，本自性空無有堅實。依此菩提心想為月輪。于月輪上想有唵（Om）字為身金剛，次想阿（Ah）字成語金剛，吽（Hum）字成心金剛。如是三字成金剛身語心已，想。
缽字化成蓮花。乘此蓮花相好具足。想于佛身色相執捉儀法已，想自身作貢高勢。我身即是金剛如來。一切裝嚴圓光照曜。如是本身即是畢竟菩提大智。然後依五如來法，以真言印相為弟子甲冑器仗，即與授于灌頂。是時阿阇梨（Acharya，上師）觀
【English Translation】 English version 'I' am not born; I bow to the Bodhi-mind (the mind of enlightenment). Words are born from the wordless; Buddhas appear from the formless. Everything is like a dream; I bow to the Vajra-mind (the indestructible mind of enlightenment).
After Maitreya Bodhisattva (Maitreya Bodhisattva) and others recited this verse.
Then, the Mahavairocana Vajra Tathagata (Mahavairocana Vajra Tathagata) again spoke of the method of contemplation. The practitioner should first sit in the lotus position, contemplating the realms of the five destinies (five paths of reincarnation) and what is appropriate and inappropriate. With the mantra of purifying the three karmas, purify everything and abide in pure Dharma. Then, contemplate one's own mind as the syllable Hum (Hum). The syllable Hum transforms into the body of a Buddha. The body of the Buddha is one's own body. Manifesting a gesture of pride, use the Vajra-hook to invite the sages and saints. Then, manifest Samadhi (meditative absorption) to create a boundary. Then, according to the Dharma, offer a seat and various offerings such as Argha (Argha, water offering), causing all the sages and saints to rejoice greatly. Then, perform the corresponding practice oneself. There are three types of these. First, pray for the compassionate protection of all Buddhas, contemplating the subtle syllable transforming into the form of a Buddha. Second, arise from one's own pure Bodhi-mind and become a Buddha of great wisdom. Third, the formed Buddha image and Bodhisattvas, etc., according to the Dharma, understand the complete mudras. Thus, with the three types of corresponding rituals complete, in an instant, supernatural transformations become ultimate great wisdom.
Furthermore, the practitioner should first abide in Samadhi (Samadhi, meditative concentration), generate great Bodhi-mind, and wash away the defilements of the mind. Recite the mantra of purifying the three karmas, and in an instant, the defilements of the mind are purified. With the power of the mantra, develop the Bodhi-mind, contemplating all dharmas as illusions and transformations, inherently empty in nature, without any solidity. Based on this Bodhi-mind, contemplate a moon disc. On the moon disc, contemplate the syllable Om (Om) as the body Vajra, then contemplate the syllable Ah (Ah) as the speech Vajra, and the syllable Hum (Hum) as the mind Vajra. Thus, with the three syllables forming the Vajra body, speech, and mind, contemplate.
The syllable 'Patra' transforms into a lotus flower. Riding on this lotus flower, with all auspicious marks complete, contemplate the form and characteristics of the Buddha's body, grasping the rituals. Then, contemplate oneself making a gesture of pride. My body is the Vajra Tathagata. All adornments radiate light. Thus, this very body is the ultimate Bodhi great wisdom. Then, according to the Dharma of the Five Tathagatas, use the mantra mudras as armor and weapons for the disciple, and then bestow the initiation. At this time, the Acharya (Acharya, spiritual teacher) observes.
想。諸佛遍滿虛空作大神變。復想十方各有明王部領四兵一切諸佛及大明王。各結本印手持器仗。遍滿十方作種種神變。此是五如來演暢瑜伽真理。四諦六度諸波羅蜜等如羯磨金剛。作大利樂救濟眾生。
時阿阇梨觀想。諸佛遍滿虛空各坐蓮花。諸相圓滿一切裝嚴。復想諸佛及彼花座相合為一。此則佛身一多無二。理事無礙法界同體。然後依法儀則。獻戲鬘歌舞香花燈涂等種種供養。或作于觀想。心有疲倦當即持誦。須正定身心離諸散亂。不急不緩文句周正。或持誦疲倦即持鈴杵。依法擲杵振鈴。而作供養已發送賢聖。乃至作己身擁護隨意行住。或復再欲請召賢聖當用百字真言。時阿阇梨如是依法觀想持誦。如天滿月無有虧盈。不久之間證大菩提。此人圓滿金剛乘成就羯磨法。亦如寶生佛等五部如來。為一切明主。
佛說瑜伽大教王經卷第四 大正藏第 18 冊 No. 0890 佛說瑜伽大教王經
佛說瑜伽大教王經卷第五
西天譯經三藏朝散大夫試光祿卿明教大師臣法賢奉 詔譯
相應方便成就品第八
爾時世尊大遍照金剛如來。入一切如來智輪成就金剛三摩地。從定出已。說一切輪內外所作法。
此瑜伽大教王經所作曼拏羅。隨於本尊名號連金剛出生稱曼拏
【現代漢語翻譯】 現代漢語譯本： 想。諸佛遍滿虛空，示現大神變。再想十方各有明王（Vidyaraja，佛教護法神）統領四兵，一切諸佛及大明王，各自結本印，手持器仗，遍滿十方，示現種種神變。這是五如來（Five Tathagatas）演暢瑜伽真理，四諦（Four Noble Truths）、六度（Six Perfections）等諸波羅蜜（Paramitas，到彼岸），如羯磨金剛（Karma-vajra，行為金剛），作大利樂，救濟眾生。 此時阿阇梨（Acharya，導師）觀想，諸佛遍滿虛空，各坐蓮花，諸相圓滿，一切莊嚴。再想諸佛及彼花座相合為一，此則佛身一多無二，理事無礙，法界同體。然後依法儀則，獻戲鬘、歌舞、香花、燈涂等種種供養。或作于觀想，心有疲倦，當即持誦。須正定身心，離諸散亂，不急不緩，文句周正。或持誦疲倦，即持鈴杵，依法擲杵振鈴，而作供養已，發送賢聖。乃至作己身擁護，隨意行住。或復再欲請召賢聖，當用百字真言。此時阿阇梨如是依法觀想持誦，如天滿月，無有虧盈，不久之間，證大菩提。此人圓滿金剛乘（Vajrayana）成就羯磨法，亦如寶生佛（Ratnasambhava Buddha）等五部如來，為一切明主。 《佛說瑜伽大教王經》卷第四 大正藏第 18 冊 No. 0890 《佛說瑜伽大教王經》 《佛說瑜伽大教王經》卷第五 西天譯經三藏朝散大夫試光祿卿明教大師臣法賢奉 詔譯 相應方便成就品第八 爾時世尊大遍照金剛如來（Mahavairocana-vajra Tathagata），入一切如來智輪成就金剛三摩地（Samadhi，禪定）。從定出已，說一切輪內外所作法。 此瑜伽大教王經所作曼拏羅（Mandala，壇城），隨於本尊名號連金剛出生稱曼拏羅。
【English Translation】 English version: Imagine that all Buddhas fill the void, manifesting great divine transformations. Further, imagine that in the ten directions, there are Vidyarajas (Wisdom Kings, wrathful deities in Buddhism) each leading four divisions of troops. All Buddhas and great Vidyarajas, each forming their respective मूलमुद्रा (root mudra, hand gesture) and holding weapons, fill the ten directions, manifesting various divine transformations. This is the Five Tathagatas expounding the Yoga truth, the Four Noble Truths, the Six Perfections, and other Paramitas (perfections), like Karma-vajra (Action Vajra), creating great bliss and liberating sentient beings. At this time, the Acharya (teacher) visualizes that all Buddhas fill the void, each seated on a lotus flower, with perfect features and adorned with all kinds of ornaments. Further, imagine that the Buddhas and their lotus seats merge into one, thus the Buddha's body is one and many, without duality, principle and phenomena are unobstructed, and the Dharmadhatu (realm of reality) is of the same essence. Then, according to the Dharma rituals, offer various offerings such as play garlands, songs, dances, incense, flowers, lamps, and ointments. Or, if feeling tired from visualization, one should immediately recite mantras. One must have correct concentration of body and mind, free from all distractions, neither too fast nor too slow, with correct and complete sentences. Or, if tired from recitation, one should hold the bell and vajra, and according to the Dharma, throw the vajra and shake the bell, and after making offerings, send off the sages. Even to the point of protecting oneself, freely walking and dwelling. Or, if one wishes to invite the sages again, one should use the Hundred Syllable Mantra. At this time, the Acharya should visualize and recite mantras according to the Dharma, like the full moon in the sky, without waning or waxing, and before long, attain great Bodhi (enlightenment). This person perfects the Karma practices of the Vajrayana (Diamond Vehicle), and is like Ratnasambhava Buddha and the other Five Tathagatas, becoming the master of all wisdom. Yoga Tantra King Sutra Spoken by the Buddha, Volume 4 Tripitaka No. 0890, Volume 18, Yoga Tantra King Sutra Spoken by the Buddha Yoga Tantra King Sutra Spoken by the Buddha, Volume 5 Translated by Dharma Bhadra, Minister of the Mingjiao Monastery, Great Master Chao San Da Fu Shi Guang Lu Qing, by Imperial Decree, from the Western Heaven Translation Tripitaka Chapter 8: Accomplishment through Corresponding Means At that time, the World Honored One, Mahavairocana-vajra Tathagata, entered the Vajra Samadhi (meditative state) of accomplishing the Wisdom Wheel of all Tathagatas. Having emerged from the Samadhi, he spoke of all the practices performed within and without the wheel. The Mandala (cosmic diagram) made in this Yoga Tantra King Sutra, following the name of the principal deity, is called Mandala, connected with the Vajra birth.
羅名。然後作息災增益敬愛降伏等法。當以本尊及諸菩薩。觀想持誦已即作此法。若作息災法。當依佛眼菩薩尊那菩薩。若作增益法。當依寶光菩薩白衣菩薩。若作敬愛法。當依多羅菩薩金剛鎖菩薩。若作降伏法。當依顰眉菩薩摩摩枳菩薩。
複次日前菩薩及缽蘭拏舍嚩哩菩薩。此二菩薩亦能除災。若人依此持誦必得成就。
如是諸菩薩具大威力與佛無異。能作一切成就之法。時持誦者欲作身災法。各觀想本字。化成佛眼菩薩及尊那菩薩。相好圓滿一切裝嚴。手持甘露軍持及數珠。以甘露軍持灌於災障人頂。如自清涼能除熱惱。時持誦者想于自身即遍照如來。善能息除一切災障。
複次作增益法。時阿阇梨觀想己身為寶生如來。身相金色廣大圓滿。復想寶光菩薩及白衣菩薩。亦作金色以手持寶兼執蓮花。降甘露雨及雨珍寶。能作最上增益之法。
複次作敬愛法。持誦者觀想無量壽佛。身相赤色廣大圓滿。復想多羅菩薩金剛鎖菩薩。身亦赤色手持罥索及金剛鉤令人敬愛。即以鉤索鉤牽如是依法速得敬愛。
複次作息災法。持誦者觀想。日前菩薩及缽蘭那賒嚩哩菩薩。遍滿虛空降甘露雨。即得災障消除。
複次降伏法。持誦者先想吽字。化成不空成就佛。身相綠色廣大圓滿。復想顰
【現代漢語翻譯】 現代漢語譯本：然後進行息災、增益、敬愛、降伏等法事。應當以本尊及諸菩薩（菩薩：佛教中修行達到一定程度，發願普度眾生的修行者）為觀想對象，持誦真言后即可進行這些法事。如果進行息災法事，應當依靠佛眼菩薩（Buddha Eye Bodhisattva）、尊那菩薩（Cunda Bodhisattva）；如果進行增益法事，應當依靠寶光菩薩（Ratna Light Bodhisattva）、白衣菩薩（White-Robed Bodhisattva）；如果進行敬愛法事，應當依靠多羅菩薩（Tara Bodhisattva）、金剛鎖菩薩（Vajra Lock Bodhisattva）；如果進行降伏法事，應當依靠顰眉菩薩（Bhrikuti Bodhisattva）、摩摩枳菩薩（Mamaki Bodhisattva）。
再次，日前菩薩（Sun-faced Bodhisattva）及缽蘭拏舍嚩哩菩薩（Parnashavari Bodhisattva），這兩位菩薩也能消除災難。如果有人依靠他們持誦真言，必定能夠成就。
這些菩薩都具有強大的威力，與佛（Buddha：佛教中覺悟真理，達到最高境界的修行者）沒有區別，能夠成就一切法事。此時，持誦者想要進行息災法事，各自觀想本字，化成佛眼菩薩及尊那菩薩，相貌圓滿，一切莊嚴，手持甘露軍持（kamandalu，一種水瓶）及數珠（rosary，念珠）。用甘露軍持中的甘露灌注于遭受災障的人的頭頂，如同清涼之水能夠消除熱惱。此時，持誦者觀想自身即是遍照如來（Vairocana Buddha），善於息除一切災障。
再次，進行增益法事。此時，阿阇梨（acharya，導師）觀想自身為寶生如來（Ratnasambhava Buddha），身相金色，廣大圓滿。再觀想寶光菩薩及白衣菩薩，也作金色，以手持寶，兼執蓮花。降下甘露雨及珍寶雨，能夠成就最上增益之法。
再次，進行敬愛法事。持誦者觀想無量壽佛（Amitabha Buddha），身相赤色，廣大圓滿。再觀想多羅菩薩、金剛鎖菩薩，身也作赤色，手持罥索（lasso，繩索）及金剛鉤（vajra hook），令人敬愛。即以鉤索鉤牽，如此依法，迅速獲得敬愛。
再次，進行息災法事。持誦者觀想日前菩薩及缽蘭那賒嚩哩菩薩，遍滿虛空，降下甘露雨，即可消除災障。
再次，進行降伏法事。持誦者先觀想吽字（Hum seed syllable），化成不空成就佛（Amoghasiddhi Buddha），身相綠色，廣大圓滿。再觀想顰眉
【English Translation】 English version: Then perform rituals such as pacifying disasters, increasing benefits, invoking love, and subduing. One should visualize the principal deity and all the Bodhisattvas (Bodhisattva: A being who has attained enlightenment but postpones Buddhahood to help others) and recite mantras before performing these rituals. If performing a pacifying disaster ritual, one should rely on Buddha Eye Bodhisattva (Buddha Eye Bodhisattva) and Cunda Bodhisattva (Cunda Bodhisattva); if performing an increasing benefits ritual, one should rely on Ratna Light Bodhisattva (Ratna Light Bodhisattva) and White-Robed Bodhisattva (White-Robed Bodhisattva); if performing an invoking love ritual, one should rely on Tara Bodhisattva (Tara Bodhisattva) and Vajra Lock Bodhisattva (Vajra Lock Bodhisattva); if performing a subduing ritual, one should rely on Bhrikuti Bodhisattva (Bhrikuti Bodhisattva) and Mamaki Bodhisattva (Mamaki Bodhisattva).
Furthermore, Sun-faced Bodhisattva (Sun-faced Bodhisattva) and Parnashavari Bodhisattva (Parnashavari Bodhisattva), these two Bodhisattvas can also eliminate disasters. If one relies on them and recites mantras, one will surely attain accomplishment.
These Bodhisattvas all possess great power and are no different from the Buddha (Buddha: An enlightened being who has attained the highest state of liberation), capable of accomplishing all rituals. At this time, if the mantra reciter wishes to perform a pacifying disaster ritual, they should each visualize their seed syllable, transforming into Buddha Eye Bodhisattva and Cunda Bodhisattva, with perfect features and all adornments, holding a nectar kamandalu (kamandalu: a water pot) and a rosary (rosary). Use the nectar from the kamandalu to pour on the crown of the head of the person suffering from disaster, like cool water that can eliminate heat and vexation. At this time, the mantra reciter visualizes themselves as Vairocana Buddha (Vairocana Buddha), skilled at pacifying all disasters.
Furthermore, when performing an increasing benefits ritual, the acharya (acharya: a teacher) visualizes themselves as Ratnasambhava Buddha (Ratnasambhava Buddha), with a golden body, vast and perfect. Then visualize Ratna Light Bodhisattva and White-Robed Bodhisattva, also in golden color, holding jewels in their hands and also holding lotuses. They rain down nectar and precious jewels, capable of accomplishing the supreme ritual of increasing benefits.
Furthermore, when performing an invoking love ritual, the mantra reciter visualizes Amitabha Buddha (Amitabha Buddha), with a red body, vast and perfect. Then visualize Tara Bodhisattva and Vajra Lock Bodhisattva, also in red color, holding a lasso (lasso) and a vajra hook (vajra hook) in their hands, causing people to be filled with love. Then use the hook and lasso to draw them in, and by following this method, one will quickly obtain love and respect.
Furthermore, when performing a pacifying disaster ritual, the mantra reciter visualizes Sun-faced Bodhisattva and Parnashavari Bodhisattva, filling the entire space, raining down nectar, and the disasters will be eliminated.
Furthermore, when performing a subduing ritual, the mantra reciter first visualizes the Hum seed syllable (Hum seed syllable), transforming into Amoghasiddhi Buddha (Amoghasiddhi Buddha), with a green body, vast and perfect. Then visualize Bhrikuti
眉菩薩及摩摩枳菩薩。身相綠色遍身金剛光明。現大忿怒相降大天火。燒彼降人身而作驚怖相。如是觀法相應。經剎那間。所降之人身得損壞乃至除滅。
複次薩埵金剛等四菩薩。能與有情作灌頂法復有十六大菩薩。于最上曼拏羅能作一切成就法。
復有諸大明王。依法觀想能作降伏法。
複次作外降伏法。持誦者取所降伏人足下土。及河兩岸土尸灰屍衣。以朅啰母怛啰同和為泥。作所降人像。複用芥子毒藥鹽泯母怛啰等。同和涂彼像身已。觀想彼像其心慌亂。風吹在於虛空。以金剛鉤鉤之。以罥索繫縛。稱所降人名。用骨朵打。以棘針遍身刺之。複用人骨為橛。或佉禰啰木橛。于所降人像頭額臂心頸。如是五處釘之。即用利劍從足截斷。用𩕳摩木柴燃火已。現大忿怒相。以所截形像。于彼火內當作護摩。作此法時。或夜半或日中。所降伏人乃至諸佛聖力尚不能救。何況諸天而救護之。
複次作內降伏法。持誦者依法。先解除所降之人擁護已。觀想諸天明王現忿怒相。各持劍杖金剛杵。搗杵罥索輪弓箭等。以明王罥索縛降伏人牽往南方。行次之間復有明王。以金剛杵打之而作驚怖。即以利劍開彼人腹。出於腸胃已。即誦此明王真言曰。
唵(引)吽(引)嚩日啰(二合)啰(引)叉娑
【現代漢語翻譯】 現代漢語譯本：眉菩薩（Krodha Boddhisattva）及摩摩枳菩薩（Mamaki Boddhisattva），身相呈現綠色，全身散發金剛光明，顯現大忿怒相，降下大天火，焚燒被降伏者的身體，使其驚恐。如此觀想之法相應，在剎那之間，被降伏之人的身體便會損壞乃至消滅。
其次，薩埵金剛（Sattva-vajra）等四菩薩，能為有情眾生作灌頂之法。又有十六大菩薩，在最上曼拏羅（Mandala，壇城）中能成就一切法。
此外，諸大明王（Vidyaraja），依法觀想，能行降伏之法。
其次，作外降伏法。持誦者取被降伏之人足下的泥土，以及河兩岸的泥土、屍體灰燼、屍體上的衣服，用朅啰母怛啰（khadira-mudra）一同混合成泥，製作成被降伏之人的形象。再用芥子、毒藥、鹽和泯母怛啰（min-mudra）等，一同混合塗抹在那個泥像身上。觀想那個泥像內心慌亂，被風吹到虛空中，用金剛鉤鉤住它，用罥索（juan suo，繩索）捆綁。稱念被降伏之人的名字，用骨朵（gu duo，一種打擊武器）擊打，用棘針遍身刺它。再用人骨做成的木橛（jue，木樁），或者用佉禰啰（khadira）木做成的木橛，在被降伏之人像的頭、額頭、手臂、心、頸等五個地方釘上。然後用利劍從腳部截斷。用𩕳摩（zhān mó）木柴點燃火焰，顯現大忿怒相，將被截斷的形象，在那火焰中作護摩（homa，火供）。作此法時，或在半夜，或在中午，被降伏之人即使有諸佛聖力也無法救度，更何況諸天呢？
其次，作內降伏法。持誦者依法，先解除被降伏之人身上的擁護，然後觀想諸天明王顯現忿怒相，各自手持劍、杖、金剛杵、搗杵、罥索、輪、弓、箭等。用明王的罥索捆綁被降伏之人，牽往南方。行走期間，又有明王用金剛杵擊打他，使其驚恐。然後用利劍剖開那人的腹部，取出腸胃，隨即誦唸此明王真言曰：
唵（引）吽（引）嚩日啰（二合）啰（引）叉娑
【English Translation】 English version: Krodha Boddhisattva (Wrathful Bodhisattva) and Mamaki Boddhisattva, their bodies are green, radiating Vajra light all over, manifesting great wrathful appearances, descending great heavenly fire, burning the bodies of those being subdued, causing them to be terrified. Practicing this visualization accordingly, in an instant, the body of the person being subdued will be damaged and even destroyed.
Furthermore, the four Bodhisattvas, such as Sattva-vajra, can perform the Abhisheka (consecration) ritual for sentient beings. There are also sixteen great Bodhisattvas who can accomplish all Dharmas in the supreme Mandala.
Moreover, the great Vidyarajas (Wisdom Kings), by visualizing according to the Dharma, can perform the subjugation ritual.
Next, to perform the external subjugation ritual, the practitioner takes the soil from under the feet of the person to be subdued, as well as soil from both banks of the river, ashes of corpses, and clothes from corpses. Mix them together with Khadira-mudra into mud, and create an image of the person to be subdued. Then, mix mustard seeds, poison, salt, and Min-mudra together and smear them on the body of the image. Visualize that the image is panicking, being blown into the void by the wind, hooking it with a Vajra hook, binding it with a noose. Recite the name of the person to be subdued, strike it with a club, and pierce it all over with thorn needles. Then, use a human bone as a peg, or a Khadira wood peg, and nail it into five places on the image of the person to be subdued: the head, forehead, arms, heart, and neck. Then, cut it off from the feet with a sharp sword. Ignite a fire with Zhan-mo wood, manifest a great wrathful appearance, and perform Homa (fire offering) with the severed image in the fire. When performing this ritual, whether at midnight or at noon, even the power of all Buddhas and saints cannot save the person being subdued, let alone the Devas (gods).
Next, to perform the internal subjugation ritual, the practitioner, according to the Dharma, first removes the protection from the person to be subdued, and then visualizes the Devas and Vidyarajas manifesting wrathful appearances, each holding swords, staffs, Vajra, pestles, nooses, wheels, bows, arrows, etc. Use the Vidyaraja's noose to bind the person to be subdued and lead them to the south. During the journey, another Vidyaraja strikes him with a Vajra, causing him to be terrified. Then, cut open the person's abdomen with a sharp sword, take out the intestines and stomach, and then recite this Vidyaraja's mantra:
Om (seed syllable) Hum (seed syllable) Vajra (diamond/thunderbolt, two combined) Rakshasa (demon)
(一)薄叉野薄叉野(二)
誦此真言已。復想金剛羅剎眾。變為鴉野狐鷲鳥等。悉來聚集食彼降人。復想彼人乘于駝駝。在風輪上向南行之。復有明王隨後打擲。如是觀想。彼降伏人速得除滅。
複次辟除法。持誦者依金剛舜拏明王相應法。用旋風所吹樹葉。上書真言及所降人名。復取彼人足下土。與所書葉同處用足踏之。即誦本尊真言。速得辟除。乃至帝釋天不能救護。何況諸凡人。
複次辟除法。持誦者用獯狐翅。上書真言及所降人名。以凈行婆羅門發纏之。即誦真言加持密埋地中。復想二大明王于彼打之。次想吽字化成微小金剛杵。入所降人身變成羯磨杵。有大熾焰打彼降人。身份肢節悉令乾枯。又想諸金剛拏枳你。悉來唼所降人身血。如是作法速得辟除。誦此真言曰。
唵(引)嚩日啰(二合)拏(引)枳你(一)阿目割寫啰訖多(二合)阿(引)羯哩沙(二合)野吽(引)發吒(半音二)
誦此真言已依法相應。彼降伏人速得身份乾枯。乃至除滅。
複次降雨法。持誦者往西北隅。以香水涂四方曼拏羅已。用涂香點七點圓如星相。以凈器蓋覆。持誦者觀想。曼拏羅七點涂香。成八角須彌山。化金剛杵周匝遍滿。復想野字成大風輪寂然不動。如是依法能降大雨。
【現代漢語翻譯】 現代漢語譯本： (一) 薄叉野薄叉野(二)
誦唸此真言后，再次觀想金剛羅剎眾，變化成烏鴉、野狐、鷲鳥等，全部前來聚集吞食那些被降伏的人。再觀想那人乘坐著駱駝，在風輪上向南方行進。又有明王在後面擊打他。如此觀想，那被降伏的人很快就能被除滅。
再次是辟除法。持誦者依照金剛舜拏明王（Vajra Shunah Mingwang）相應的法門，用旋風吹落的樹葉，在上面書寫真言以及所要降伏的人的名字。再取那人腳下的泥土，與所書寫的樹葉放在一起，用腳踩踏。立即誦唸本尊真言，很快就能辟除。乃至帝釋天（Indra）也不能救護，更何況是那些凡人。
再次是辟除法。持誦者用獯狐的翅膀，在上面書寫真言以及所要降伏的人的名字，用潔凈的婆羅門（Brahmin）的頭髮纏繞它。立即誦唸真言加持，秘密地埋在地下。再觀想二大明王在那裡擊打他。接著觀想『吽』字變化成微小的金剛杵（vajra），進入所要降伏的人的身體，變成羯磨杵（karma-vajra），有巨大的火焰焚燒那被降伏的人，使其身體四肢全部乾枯。又觀想諸金剛拏枳你（Vajra Dakini），全部前來吮吸那被降伏的人的身體的血。如此作法，很快就能辟除。誦唸此真言說：
唵(引) 嚩日啰(二合)拏(引)枳你(一) 阿目割寫啰訖多(二合) 阿(引)羯哩沙(二合)野 吽(引)發吒(半音二)
誦唸此真言后，依法相應，那被降伏的人很快就會身體乾枯，乃至被除滅。
再次是降雨法。持誦者前往西北角，用香水塗抹四方的曼拏羅（mandala）后，用涂香點七個點，圓如星相，用乾淨的器皿蓋住。持誦者觀想，曼拏羅的七個點涂香，變成八角須彌山（Mount Sumeru），化成金剛杵（vajra）周匝遍滿。再觀想『野』字變成大風輪，寂然不動。如此依法，能夠降下大雨。
【English Translation】 English version: (One) Bocha Ye Bocha Ye (Two)
After reciting this mantra, visualize the Vajra Rakshasa (diamond yaksha) assembly transforming into crows, wild foxes, vultures, and other creatures, all gathering to devour those who have been subdued. Then, visualize that person riding a camel, traveling southward on the wind wheel. Furthermore, visualize a Vidyaraja (wisdom king) striking him from behind. By contemplating in this manner, the subdued person will be swiftly eliminated.
Next is the method of averting. The practitioner, relying on the corresponding practice of Vajra Shunah Mingwang (金剛舜拏明王), uses a leaf blown down by a whirlwind. On it, write the mantra and the name of the person to be subdued. Then, take soil from under that person's feet and place it together with the written leaf, stepping on them with the feet. Immediately recite the mantra of the principal deity, and swift aversion will be achieved. Even Indra (帝釋天) cannot provide protection, let alone ordinary people.
Next is the method of averting. The practitioner uses the wing of a fox, writing the mantra and the name of the person to be subdued on it. Wrap it with the hair of a pure-conduct Brahmin (婆羅門). Immediately recite the mantra, empowering it, and secretly bury it in the ground. Then, visualize two great Vidyarajas striking him there. Next, visualize the syllable 'Hum' transforming into a tiny vajra (金剛杵), entering the body of the person to be subdued, and becoming a karma-vajra (羯磨杵), with great flames burning the subdued person, causing his body and limbs to completely wither. Also, visualize all the Vajra Dakinis (金剛拏枳你) coming to suck the blood from the body of the person to be subdued. By performing this method, swift aversion will be achieved. Recite this mantra:
Om (elongated) Vajra (two combined) Na (elongated) Kini (one) Amuga Xie Raqi Duo (two combined) A (elongated) Jie Li Sha (two combined) Ye Hum (elongated) Phat (half sound two)
After reciting this mantra and acting accordingly, the subdued person will quickly have his body wither and eventually be eliminated.
Next is the method of summoning rain. The practitioner goes to the northwest corner and, after applying fragrant water to the four-sided mandala (曼拏羅), uses fragrant paste to make seven dots, round like stars, and covers them with a clean vessel. The practitioner visualizes the seven dots of fragrant paste on the mandala transforming into an eight-cornered Mount Sumeru (須彌山), transforming into vajras (金剛杵) completely filling the surroundings. Then, visualize the syllable 'Ya' transforming into a great wind wheel, still and unmoving. By acting according to this method, great rain can be summoned.
複次降雨法。持誦者觀想。八葉蓮花上有八大龍王。所謂阿難多龍王酤哩哥龍王。嚩酥枳龍王怛叉哥龍王。摩賀缽訥摩龍王羯哩酤吒哥龍王。商珂播羅龍王缽訥摩龍王。如是龍王如是龍王各各依法色相裝嚴及執捉等一一觀想已。于夜分中往四衢道。用香水以左拇指涂四方曼拏羅。於四隅中畫金剛鉤等。時持誦者于曼拏羅前敷座而坐。復想八大龍王。真言與名同誦。如是依法能降大雨。
複次降雨法。持誦者想前八葉蓮花上有八大龍王。蓮花中心有大忿怒明王。身光熾盛化金翅鳥逼逐諸龍。時持誦者誦吽吽字及龍王真言。如是觀想持誦必降大雨。
複次止雨法。持誦者觀想自身如三昧火。于眉間化出不動尊明王。遍身熾焰光明如日。亦如大遍照如來身有六臂。右手持劍金剛杵箭。左手持輪罥索弓。復想化諸明王。及輪劍索弓箭金剛杵如雨滿空。即誦本真言。如是依法相應。大雨即止及除魔怖。
複次除魔驚怖法。持誦者用那啰嚕地啰及凈土。相和作魔冤形像已。誦橛真言二十一遍。依日前菩薩法。觀想頻那夜迦入于降伏人口。以搗杵打之。即誦杵真言曰。
唵(引)宋婆嚩日啰(二合)(一)母娑隸(引)那祖蘭拏(二合)野(二)那啰尾覲曩(二合引)吽(引)發吒(半音三)
【現代漢語翻譯】 現代漢語譯本： 再次是降雨法。修持者觀想：八葉蓮花上有八大龍王，即阿難多龍王（Ananda-longwang，喜龍王），酤哩哥龍王（Kulika-longwang，具螺龍王），嚩酥枳龍王（Vasuki-longwang，寶有龍王），怛叉哥龍王（Takshaka-longwang，多舌龍王），摩賀缽訥摩龍王（Mahapadma-longwang，大蓮花龍王），羯哩酤吒哥龍王（Karkotaka-longwang，龍種龍王），商珂播羅龍王（Shankhapala-longwang，螺護龍王），缽訥摩龍王（Padma-longwang，蓮花龍王）。如此觀想這些龍王，各自依照其法定的顏色和形象進行莊嚴，並觀想他們所執持之物。在夜晚時分，前往四通八達的道路口，用香水以左手拇指塗抹四方的曼拏羅（mandala，壇城）。在四個角落中畫上金剛鉤等。此時，修持者在曼拏羅前鋪設座位而坐，再次觀想八大龍王。真言與龍王的名字一同誦唸。如此依法修持，能夠降下大雨。
再次是降雨法。修持者觀想之前的八葉蓮花上有八大龍王，蓮花的中心有一位大忿怒明王。明王身光熾盛，化作金翅鳥，逼迫驅逐諸龍。此時，修持者誦唸『吽吽』字以及龍王的真言。如此觀想並持誦，必定降下大雨。
再次是止雨法。修持者觀想自身如三昧火，從眉間化現出不動尊明王（Acalanatha，不動明王）。明王遍身火焰熾盛，光明如太陽，也像大遍照如來（Mahavairocana，大日如來）一樣，身有六臂。右手中持有劍、金剛杵、箭，左手中持有輪、罥索、弓。再次觀想化現出諸明王，以及輪、劍、索、弓、箭、金剛杵如雨般充滿天空。隨即誦唸根本真言。如此依法相應，大雨立即停止，並且消除魔的恐怖。
再次是消除魔的驚怖法。修持者用那啰嚕地啰（nararudhira，人血）以及凈土，混合製作成魔冤的形象。誦唸橛真言二十一遍，依照之前的菩薩法，觀想頻那夜迦（Vinayaka，象鼻神）進入被降伏的人口中，用搗杵擊打它。隨即誦唸杵真言，如下：
唵（引）宋婆嚩日啰（二合）（一）母娑隸（引）那祖蘭拏（二合）野（二）那啰尾覲曩（二合引）吽（引）發吒（半音三）
【English Translation】 English version: Furthermore, the method for causing rain: The practitioner should visualize eight great Naga kings upon an eight-petaled lotus. These are Ananda-longwang (Naga King Ananda), Kulika-longwang (Naga King Kulika), Vasuki-longwang (Naga King Vasuki), Takshaka-longwang (Naga King Takshaka), Mahapadma-longwang (Naga King Mahapadma), Karkotaka-longwang (Naga King Karkotaka), Shankhapala-longwang (Naga King Shankhapala), and Padma-longwang (Naga King Padma). Visualize each of these Naga kings according to their prescribed colors and appearances, adorned accordingly, and also visualize what they hold. In the night, go to a crossroads and use fragrant water to paint a mandala (mandala, sacred diagram) in the four directions with your left thumb. Draw vajra hooks, etc., in the four corners. Then, the practitioner should spread a seat and sit before the mandala, and again visualize the eight great Naga kings. Recite the mantra together with the names of the Naga kings. By practicing in this way according to the Dharma, one can cause great rain to fall.
Furthermore, the method for causing rain: The practitioner should visualize the eight great Naga kings upon the previous eight-petaled lotus, and in the center of the lotus, visualize a great wrathful Vidyaraja (vidyaraja, wisdom king). The Vidyaraja's body shines brightly, transforming into a Garuda (garuda, mythical bird) that compels and drives away the Nagas. At this time, the practitioner should recite the syllable 'Hum Hum' and the mantras of the Naga kings. By visualizing and reciting in this way, great rain will surely fall.
Furthermore, the method for stopping rain: The practitioner should visualize their own body as the fire of samadhi (samadhi, meditative absorption), and from between their eyebrows, emanate Acalanatha (Acalanatha, the Immovable One), whose entire body is ablaze with light like the sun. He is also like Mahavairocana (Mahavairocana, the Great Illuminator), with six arms. In his right hands, he holds a sword, a vajra, and an arrow; in his left hands, he holds a wheel, a noose, and a bow. Again, visualize the emanation of all the Vidyarajas, and the wheels, swords, nooses, bows, arrows, and vajras filling the sky like rain. Then, recite the root mantra. By practicing in this way in accordance with the Dharma, the great rain will immediately stop, and the fear of demons will be eliminated.
Furthermore, the method for eliminating the fear of demons: The practitioner should use nararudhira (nararudhira, human blood) and pure earth, mixing them together to create an image of the demon enemy. Recite the kila mantra twenty-one times, and according to the previous Bodhisattva method, visualize Vinayaka (Vinayaka, the elephant-headed god) entering the mouth of the subjugated person, and strike it with a pestle. Then, recite the pestle mantra, as follows:
Om (prolonged) Song Po Wa Jri La (joined) (1) Mu Su Li (prolonged) Na Zu Lan Na (joined) Ye (2) Na Ra Wei Jin Na (joined prolonged) Hum (prolonged) Pha Ta (half sound 3)
如是依法持誦。一剎那中魔自驚怖退散馳走。
複次降雨法。持誦者觀想。帝釋天三面四臂。身如月色乘八身千頭白象。其像有千眼千牙。右手執金剛杵。左手持鈴安於腰側。色相圓滿作大富貴相。四天女圍繞在虛空中。利樂眾生欲降甘雨。告諸龍言汝速降雨。復想金翅鳥逼諸龍王。以觜啄之令降甘雨。即誦此真言曰。
唵(引)嚩日啰(二合)拏(引)啰(引)野那你哩嚩(二合引)缽野(一)挽呬你(二合)曼沒彌(引)蘗(引)吽(引)(二)
誦此真言已。即降大雨如瓶瀉水。
複次真言曰。
唵(引)摩賀(引)穌珂嚩日啰(二合)底𠺁吽(引)(一)
持誦者誦此真言作金剛縛。依法觀想。能成就最上利樂之事。
爾時世尊大遍照金剛如來。說此真言觀想微妙真實法已。心大歡喜顧視大眾。而以大智調伏諸眾故。持金剛杵入大樂三摩地。從定出已。以善方便引發大智故。以二手如蓮花安於頂上。從自眉間放大光明。現身口意三密之相。
爾時阿閦佛寶生佛無量壽佛不空成就佛。及十六大菩薩。乃至一切諸大明王等。入深法門通達三昧。時金剛手菩薩摩訶薩。合掌向佛白言世尊。有何因緣放大光明普照眾會。唯愿世尊為我等說。
爾時大遍照金剛
【現代漢語翻譯】 現代漢語譯本： 如是依法持誦，一剎那間，魔自會驚恐怖畏，退散逃走。
再次是祈雨法。持誦者觀想帝釋天（Indra，天神之王），三面四臂，身如月色，乘坐八身千頭白象。這白象有千眼千牙。帝釋天右手執金剛杵（vajra，一種象徵力量和堅不可摧的法器），左手持鈴安於腰側。色相圓滿，呈現大富貴之相。四位天女圍繞在虛空中，爲了利益眾生而想要降下甘雨。告誡眾龍說：『你們快點降雨！』 再觀想金翅鳥（Garuda，一種神鳥）逼迫眾龍王，用嘴啄它們，令它們降下甘雨。然後誦唸這個真言，說：
唵（引）嚩日啰（二合）拏（引）啰（引）野那你哩嚩（二合引）缽野（一）挽呬你（二合）曼沒彌（引）蘗（引）吽（引）（二）
誦唸此真言后，就會降下大雨，如同瓶子傾瀉水一樣。
再次是真言，說：
唵（引）摩賀（引）穌珂嚩日啰（二合）底𠺁吽（引）（一）
持誦者誦唸此真言，結金剛縛印（vajra-bandha mudra，一種手印），依法觀想，能成就最上等的利益和快樂之事。
這時，世尊大遍照金剛如來（Vairocana，佛教中的一位重要佛陀）說完這個真言觀想的微妙真實法后，心中非常歡喜，顧視大眾，爲了用大智慧調伏各種眾生，手持金剛杵，進入大樂三摩地（mahāsukha-samādhi，一種禪定狀態）。從禪定出來后，爲了用善巧方便引發大智慧，用雙手如蓮花般安放在頭頂上，從自己的眉間放出大光明，顯現身、口、意三密的象徵。
這時，阿閦佛（Akshobhya，東方不動佛）、寶生佛（Ratnasambhava，南方寶生佛）、無量壽佛（Amitābha，西方阿彌陀佛）、不空成就佛（Amoghasiddhi，北方不空成就佛），以及十六大菩薩，乃至一切諸大明王等，進入深奧的法門，通達三昧（samādhi，禪定）。當時，金剛手菩薩摩訶薩（Vajrapani，一位重要的菩薩）合掌向佛稟告說：『世尊，是什麼因緣讓您放出大光明，普遍照耀大眾？ 唯愿世尊為我們解說。』
這時，大遍照金剛
【English Translation】 English version: If one upholds and recites [this mantra] according to the Dharma, in an instant, demons will be terrified, frightened, and scattered, fleeing away.
Furthermore, there is the rain-summoning method. The practitioner should visualize Indra (帝釋天), with three faces and four arms, his body the color of the moon, riding an eight-bodied, thousand-headed white elephant. This elephant has a thousand eyes and a thousand tusks. Indra holds a vajra (金剛杵, a scepter symbolizing power and indestructibility) in his right hand and a bell in his left hand, placed at his waist. His appearance is complete, showing great wealth and nobility. Four celestial maidens surround him in the sky, desiring to bestow sweet rain for the benefit and happiness of sentient beings. He tells the dragons, 'Quickly bring down the rain!' Furthermore, visualize Garuda (金翅鳥, a mythical bird)逼迫迫 the dragon kings, pecking at them with its beak, causing them to bring down sweet rain. Then, recite this mantra, saying:
Om (引) Vajra (嚩日啰, 二合) Nara (拏, 引) Ya Nadiri Vā (哩嚩, 二合引) Paya (缽野, 一) Vam Hini (挽呬你, 二合) Manme Mi (曼沒彌, 引) Gar (蘗, 引) Hum (吽, 引) (二)
Having recited this mantra, great rain will fall, like water pouring from a bottle.
Furthermore, the mantra says:
Om (引) Maha (摩賀, 引) Sukha Vajra (穌珂嚩日啰, 二合) Dhih Hum (底𠺁吽, 引) (一)
The practitioner who recites this mantra, forming the vajra-bandha mudra (金剛縛印, a hand gesture) and visualizing according to the Dharma, can accomplish the supreme benefit and happiness.
At that time, the World Honored One, the Great Vairocana Tathagata (大遍照金剛如來), having spoken this subtle and true Dharma of mantra visualization, was greatly pleased and looked upon the assembly. In order to subdue all beings with great wisdom, he held the vajra and entered the mahāsukha-samādhi (大樂三摩地, a state of meditative absorption). Having emerged from samadhi, in order to skillfully generate great wisdom, he placed his two hands like lotuses on the top of his head and emitted great light from between his eyebrows, manifesting the symbols of the three secrets of body, speech, and mind.
At that time, Akshobhya Buddha (阿閦佛), Ratnasambhava Buddha (寶生佛), Amitābha Buddha (無量壽佛), Amoghasiddhi Buddha (不空成就佛), and the sixteen great Bodhisattvas, and even all the great Vidyarajas (明王), entered the profound Dharma gate and penetrated samadhi (三昧, meditative absorption). Then, Vajrapani Bodhisattva Mahasattva (金剛手菩薩摩訶薩), with palms joined, addressed the Buddha, saying, 'World Honored One, what is the cause and condition that you emit great light, universally illuminating the assembly? May the World Honored One explain it to us.'
At that time, the Great Vairocana Vajra
如來。出大妙音告菩薩等言。汝今諦聽當爲汝說。此之光相。顯于甚深秘密觀想微妙法門有大利樂。成就金剛大智證菩提道。而說頌曰。
實相菩提非有無 亦無二邊無中道 離相寂靜如虛空 三世諸佛何所證 今說微妙大方便 令彼悟入菩提心 智離取捨觀諸蘊 唯顯真空大道心 最勝如來三身佛 真心不向身中得 一切諸法從心生 所生諸法即菩提 譬如幻師以幻心 作彼種種幻化法 如是皆從妄想生 菩提心相亦如是 金剛大智從心起 善作無上菩提因 煩惱疑惑染彼心 隨順眾生根性說 我見愚人分染凈 不了四大假合身 觀想無為真性空 究竟成就大菩提
爾時大遍照金剛如來說此頌已。告金剛手菩薩言。如是菩提本性清凈而有二義。一非生煩惱諸蘊無實故。二性如虛空思議不及故。此真菩提諸佛共說。若人觀想即住大智。能作羯磨成就之法。
佛告金剛手菩薩。若有持誦之者。而常修習成就之法。雖復勤求終難得成。我今為汝說彼調伏之法。于大樂方便速獲成就。持誦者當依金剛鉤大菩薩法。金剛罥索具大力。金剛拳大猛利。金剛橛能破壞。金剛骨朵能捶打。金剛哥梨印大勇猛。如是等諸天見之悉皆驚怖。此是佛之三昧。若持誦者依法
【現代漢語翻譯】 現代漢語譯本： 如來（Tathagata，佛的稱號）以宏大而美妙的聲音告訴菩薩們說：『你們現在仔細聽，我將為你們講述。這光明的相，顯現於甚深秘密的觀想微妙法門，有極大的利益和快樂，成就金剛般的大智慧，證得菩提之道。』於是說了這首偈頌： 『實相菩提並非有也非無，也沒有二邊，沒有中道，遠離一切相，寂靜如同虛空，三世諸佛究竟證得了什麼？現在宣說微妙的大方便法門，令他們悟入菩提心。智慧遠離取捨，觀照諸蘊（skandha，構成個體存在的要素），唯獨顯現真空大道心。最殊勝的如來三身佛（Trikaya，佛所具有的三種身），真心不是在身體中可以得到的。一切諸法從心而生，所生的一切諸法就是菩提。譬如幻術師以幻化的心，變出種種幻化的事物，這些都從虛妄的念想中產生，菩提心的相也是這樣。金剛般的大智慧從心中生起，能很好地作為無上菩提的因。煩惱疑惑污染那顆心，隨順眾生的根性而說。我見愚昧的人分別染污和清凈，不瞭解四大（四大元素：地、水、火、風）假合的身體。觀想無為的真性是空性的，最終成就大菩提。』 這時，大遍照金剛如來（Mahavairocana，大日如來）說完這首偈頌后，告訴金剛手菩薩（Vajrapani，執金剛菩薩）說：『這樣的菩提本性是清凈的，但有兩種含義。一是沒有產生煩惱的諸蘊，沒有實在的自性；二是本性如同虛空，思議無法到達。這真正的菩提是諸佛共同宣說的。如果有人觀想，就能安住于大智慧，能作為羯磨（karma，行為）成就之法。』 佛告訴金剛手菩薩：『如果有人持誦真言，卻經常修習成就之法，即使勤奮追求，最終也難以成就。我現在為你宣說調伏的方法，在大樂方便中迅速獲得成就。持誦者應當依靠金剛鉤大菩薩法（Vajra-ankusa，金剛鉤菩薩），金剛罥索（Vajrapasa，金剛索）具有強大的力量，金剛拳（Vajramusti，金剛拳）非常猛利，金剛橛（Vajrakila，金剛橛）能夠破壞，金剛骨朵（Vajragada，金剛杵）能夠捶打，金剛哥梨印（Vajrakali，金剛卡莉）非常勇猛。像這些天神見到都會驚恐害怕。這是佛的三昧（samadhi，禪定）。如果持誦者依法』
【English Translation】 English version: The Tathagata (Tathagata, title of a Buddha) addressed the Bodhisattvas in a grand and wonderful voice, saying: 'Listen carefully now, and I will tell you. This luminous appearance manifests in the profound and secret contemplation of the subtle Dharma gate, bringing great benefit and joy, accomplishing diamond-like great wisdom, and attaining the path to Bodhi.' Then he spoke this verse: 'The true nature of Bodhi is neither existent nor nonexistent, neither having two extremes, nor a middle way. It is apart from all forms, as tranquil as the void. What have all the Buddhas of the three times ultimately realized? Now I proclaim the subtle and great expedient means, enabling them to awaken to the Bodhi mind. Wisdom is detached from acceptance and rejection, contemplating the skandhas (skandha, elements constituting individual existence), revealing only the great heart of the true emptiness. The most supreme Tathagata, the Trikaya Buddha (Trikaya, the three bodies of a Buddha), the true heart cannot be obtained within the body. All dharmas arise from the mind, and all dharmas that arise are Bodhi. Just as a magician uses an illusory mind to create various illusory phenomena, all of these arise from deluded thoughts, so too is the appearance of the Bodhi mind. Diamond-like great wisdom arises from the mind, capable of being a supreme cause for unsurpassed Bodhi. Afflictions and doubts defile that mind, speaking in accordance with the nature of sentient beings. I see foolish people distinguishing between defilement and purity, not understanding the body, a false composite of the four great elements (the four great elements: earth, water, fire, and wind). Contemplate the unconditioned true nature as emptiness, ultimately attaining great Bodhi.' At that time, the Mahavairocana Tathagata (Mahavairocana, the Great Sun Buddha), after speaking this verse, said to Vajrapani Bodhisattva (Vajrapani, the Bodhisattva holding the vajra): 'Such is the pure nature of Bodhi, but it has two meanings. First, the skandhas that produce afflictions have no real self-nature; second, the nature is like the void, beyond the reach of thought. This true Bodhi is what all Buddhas commonly proclaim. If one contemplates, one can abide in great wisdom, capable of acting as a means to accomplish karma (karma, action).' The Buddha told Vajrapani Bodhisattva: 'If someone recites mantras but constantly practices the methods of accomplishment, even if they diligently seek, they will ultimately be difficult to achieve. Now I will proclaim to you the methods of subduing, quickly attaining accomplishment through great bliss and expedient means. The reciter should rely on the Vajra-ankusa Bodhisattva (Vajra-ankusa, the Vajra Hook Bodhisattva), the Vajrapasa (Vajrapasa, the Vajra Noose) possesses great power, the Vajramusti (Vajramusti, the Vajra Fist) is extremely fierce, the Vajrakila (Vajrakila, the Vajra Dagger) is capable of destroying, the Vajragada (Vajragada, the Vajra Club) is capable of pounding, the Vajrakali (Vajrakali, Vajra Kali) is extremely courageous. Even the gods are terrified upon seeing these. This is the samadhi (samadhi, meditation) of the Buddha. If the reciter acts according to the Dharma'
觀想。誦于吽字。發金剛鉤善入諸佛心。見此三昧悉皆速來。此法能請召諸佛菩薩。何況凡夫眾生等。時持誦者欲求成就作此降伏法。觀想以金剛縛縛之。以金剛哥利印作期克相。以金剛堅固拳揮打。複用金剛橛釘彼五處頂額頸心臂。以金剛骨朵而釘彼橛。如是依法。乃至大惡魔冤速自降伏。最上成就必得圓滿。佛果菩提不久克證。
爾時金剛手菩薩等一切大眾。聞是秘密相應成就法已心大歡喜異口同音贊言。善哉善哉世尊。此大相應秘密深固幽遠。能為眾生分別開示。而說頌曰。
善哉無上大無畏 遍照金剛大如來 善說真實微妙法 利益一切諸眾生 大力金剛清凈鉤 能入大智諸佛心 成就金剛最上乘 通達秘密無為相 若人依法而勤修 不久圓證菩提果
時金剛手菩薩等說此頌已。大遍照金剛如來。即說金剛鉤等真言。
唵(引)嚩日啰(二合引)酤舍阿哥哩沙(二合)野吽(引)(一)
唵(引)嚩日啰(二合)播舍滿馱吽(引)(一)
唵(引)嚩日啰(二合)哥(引)里怛哩惹(二合)野吽(引)(一)
唵(引)嚩日啰(二合)母瑟致(二合)仡哩(二合)恨拏(二合引)缽野吽(引)(一)
如是金剛鉤等真言。清凈微妙具大威
【現代漢語翻譯】 現代漢語譯本：觀想。誦持『吽』字。發出金剛鉤，善巧地進入諸佛的心。見到此三昧，一切都會迅速到來。此法能夠請召諸佛菩薩，更何況凡夫眾生等。當時，持誦者如果想要成就，就作此降伏法。觀想用金剛縛（Vajra Bandha）縛住目標。用金剛哥利印（Vajra Kili Mudra）作出期克之相。用金剛堅固拳揮打。再用金剛橛（Vajra Kila）釘住目標的五個部位：頂、額、頸、心、臂。用金剛骨朵（Vajra Gada）釘住那些橛。像這樣依法修行，乃至大惡魔冤也會迅速自行降伏。最上成就必定能夠圓滿，佛果菩提不久就能證得。
當時，金剛手菩薩（Vajrapani Bodhisattva）等一切大眾，聽聞了這秘密相應成就法后，心中非常歡喜，異口同聲地讚歎說：『善哉！善哉！世尊。這大相應秘密深奧幽遠，能夠為眾生分別開示。』並說了頌：
『善哉無上大無畏，遍照金剛大如來，善說真實微妙法，利益一切諸眾生，大力金剛清凈鉤，能入大智諸佛心，成就金剛最上乘，通達秘密無為相，若人依法而勤修，不久圓證菩提果。』
當時，金剛手菩薩等說了此頌后，大遍照金剛如來（Mahavairocana Vajra Tathagata）就說了金剛鉤等真言：
『唵（Om） 嚩日啰（Vajra，金剛） 酤舍（Ankusha，鉤） 阿哥哩沙（Akarshaya，吸引） 野（Yah） 吽（Hum）』
『唵（Om） 嚩日啰（Vajra，金剛） 播舍（Pasha，索） 滿馱（Bandha，縛） 吽（Hum）』
『唵（Om） 嚩日啰（Vajra，金剛） 哥（Ka）里（Li） 怛哩惹（Trija，忿怒） 野（Yah） 吽（Hum）』
『唵（Om） 嚩日啰（Vajra，金剛） 母瑟致（Mushti，拳） 仡哩（Gri）恨拏（Grihna，抓住） 缽野（Paya，飲） 吽（Hum）』
像這樣，金剛鉤等真言，清凈微妙，具有大威德。
【English Translation】 English version: Visualize. Recite the 『Hum』 syllable. Emit the Vajra Hook, skillfully entering the hearts of all Buddhas. Seeing this Samadhi, everything will quickly come. This method can summon all Buddhas and Bodhisattvas, let alone ordinary sentient beings. At that time, if the practitioner wishes to achieve accomplishment, perform this subjugation method. Visualize binding the target with the Vajra Bandha (Vajra Bondage). Make the gesture of determination with the Vajra Kili Mudra (Vajra Dagger Hand Seal). Strike with the Vajra Firm Fist. Then, use the Vajra Kila (Vajra Dagger) to nail the target's five places: crown, forehead, neck, heart, and arms. Use the Vajra Gada (Vajra Club) to nail those daggers. Practicing according to this method, even the great evil demon enemies will quickly subdue themselves. Supreme accomplishment will surely be perfected, and Buddhahood will soon be attained.
At that time, Vajrapani Bodhisattva (Vajra Hand Bodhisattva) and all the assembly, having heard this secret corresponding accomplishment method, were greatly delighted in their hearts and praised in unison, saying: 『Excellent! Excellent! World Honored One. This great corresponding secret is profound and far-reaching, able to separately reveal and explain it for sentient beings.』 And they spoke the verse:
『Excellent, unsurpassed, greatly fearless, Universally illuminating Vajra Great Tathagata, Excellently speaking the true and subtle Dharma, Benefiting all sentient beings, The powerful Vajra pure hook, Able to enter the hearts of Buddhas of great wisdom, Accomplishing the Vajra supreme vehicle, Penetrating the secret unconditioned aspect, If a person diligently cultivates according to the Dharma, Soon will perfectly realize the fruit of Bodhi.』
At that time, Vajrapani Bodhisattva and others, having spoken this verse, the Mahavairocana Vajra Tathagata (Great Illuminating Vajra Thus Come One) then spoke the Vajra Hook and other mantras:
『Om Vajra Ankusha Akarshaya Yah Hum』
『Om Vajra Pasha Bandha Hum』
『Om Vajra Kali Trijaya Yah Hum』
『Om Vajra Mushti Grihna Paya Hum』
Thus, the Vajra Hook and other mantras, are pure, subtle, and possess great power.
力利益無量。若人依法持誦無不成就。于金剛大智中最為殊勝。不得傳於邪見等非法之人。
佛說瑜伽大教王經護摩品第九
爾時世尊大遍照金剛如來。復入一切成就法儀行相應金剛三摩地。從定出已。說入寤成就法。時持誦者先於頂上想唵字。口中想有阿字。心中想有吽字。復想嚩字化成風輪。輪上有入寤者。能說世間一切之事。持誦者作貢高勢。復想尊那菩薩即誦尊那菩薩真言曰。
那莫颯缽多(二合引)曩(引一) 三藐訖三(二合)沒馱酤致(引)曩(引)(二) 怛寧*也他(引)(三) 唵(引)左隸(引)(四) 祖隸(五) 尊禰(引)娑嚩(二合引)賀(引)(六) 摩賀(引)尾哩曳(二合引)(七) 阿缽啰(二合)底曷多舍(引)娑你(引)(八) 摩賀(引)末羅缽啰(二合)訖啰(二合)彌(引)(九) 遏西播(引)舍缽啰輸(十) 仡哩(二合)系多曷悉帝(二合引)(十一) 摩賀(引)骨嚕(二合引)提(引)說哩(十二) 沃仡啰(二合)嚕閉(引)(十三) 阿難多母契(引)(十四) 薩賀(引)薩啰(二合)部𡁠(引)(十五) 阿𡁠帝(引)(十六) 阿波啰(引)𡁠帝(引)(十七) 阿具哩(引)(十八) 訥哩那(二合)彌(
【現代漢語翻譯】 現代漢語譯本： 能產生無量的利益。如果有人按照儀軌受持讀誦，沒有不成就的。在金剛大智慧中，這是最為殊勝的。不得傳給持有邪見等不合法之人。
《佛說瑜伽大教王經》護摩品第九
這時，世尊大遍照金剛如來（Mahāvairocana，偉大的光芒照耀的金剛如來），再次進入一切成就法儀行相應的金剛三摩地（vajra-samādhi，金剛禪定）。從禪定出來后，宣說了入寤成就法。當時，持誦者首先在頭頂上觀想唵（Om）字，口中觀想有阿（Ah）字，心中觀想有吽（Hum）字。又觀想嚩（Va）字變化成風輪，風輪上有入寤者，能說世間一切之事。持誦者作出貢高之勢，又觀想尊那菩薩（Cunda Bodhisattva），即誦尊那菩薩真言，如下：
那莫颯缽多（二合引）曩（引一） 三藐訖三（二合）沒馱酤致（引）曩（引）（二） 怛[寧*也]（切身）他（引）（三） 唵（引）左隸（引）（四） 祖隸（五） 尊禰（引）娑嚩（二合引）賀（引）（六） 摩賀（引）尾哩曳（二合引）（七） 阿缽啰（二合）底曷多舍（引）娑你（引）（八） 摩賀（引）末羅缽啰（二合）訖啰（二合）彌（引）（九） 遏西播（引）舍缽啰輸（十） 仡哩（二合）系多曷悉帝（二合引）（十一） 摩賀（引）骨嚕（二合引）提（引）說哩（十二） 沃仡啰（二合）嚕閉（引）（十三） 阿難多母契（引）（十四） 薩賀（引）薩啰（二合）部𡁠（引）（十五） 阿𡁠帝（引）（十六） 阿波啰（引）𡁠帝（引）（十七） 阿具哩（引）（十八） 訥哩那（二合）彌（
【English Translation】 English version: It produces immeasurable benefits. If one upholds and recites it according to the Dharma, there is nothing that will not be accomplished. Among the Vajra great wisdoms, this is the most supreme. It must not be transmitted to those with heretical views or other unlawful individuals.
The Yoga Great Teachings King Sutra, Homa Chapter Ninth
At that time, the World Honored One, the Great Illuminating Vajra Thus Come One (Mahāvairocana, the Vajra Thus Come One of Great Illumination), again entered the Vajra Samadhi (vajra-samādhi, diamond concentration) corresponding to all accomplishment Dharma rituals. Having emerged from the Samadhi, he spoke of the Entering Dream Accomplishment Dharma. At that time, the mantra holder first visualizes the syllable Om (唵) on the crown of their head, visualizes the syllable Ah (阿) in their mouth, and visualizes the syllable Hum (吽) in their heart. Again, they visualize the syllable Va (嚩) transforming into a wind wheel, and on the wind wheel is the one who enters dreams, who can speak of all matters of the world. The mantra holder makes a gesture of arrogance, and again visualizes Cunda Bodhisattva (尊那菩薩), and then recites the Cunda Bodhisattva mantra, which is:
Namo saptānāṃ samyaksaṃbuddha-koṭīnāṃ. Tadyathā: Oṃ cale cule cunde svāhā. Mahā-vīrye apratihata-śāsani mahā-bala-parākrami asi-pāśa-paraśu-gṛhīta-haste mahā-krodhi-śrī ugra-rūpi ananta-mukhi saha-sara-bhūte aparājite agni durname.
引)(十九) 薩賀娑啰(二合)惡翅(引)(二十) 薩哩嚩(二合)怛他(引)誐多阿地瑟吒(二合引)那阿地瑟恥(二合)帝(引)(二十一) 薩哩嚩(二合)禰(引)嚩多(引)曩(引)(二十二) 滿禰多布𡁠帝(引)(二十三) 缽啰(二合)娑(引)提帝(引)(二十四) 嚩日啰(二合)具尼(引)(二十五) 嚩日哩(二合引)嚩日啰(二合引)嚩系(引)(二十六) 嚩日啰(二合引)欲提(引)(二十七) 嚩日啰(二合)哥(引)彌你(引)(二十八) 嚩日嚕(二合引)你彌(二合引)里多(引)翅(引)(二十九) 惡叉曳(引)(三十) 遏具哩(引)(三十一) 具啰嚕必尼(三十二) 尾訖哩(二合)多捺哩舍(二合)你(引)(三十三) 嚩日啰(二合)吠(引)女哩也(二合引)朗訖哩(二合)多設哩(引)㘑(引三十四) 唵(引)婆誐嚩底尊禰(引)(三十五) 訥龍(二合)訥龍(二合)(三十六) 咄龍(二合)咄龍(二合)(三十七) 沒龍(二合)沒龍(二合)(三十八) 窣龍(二合)窣龍(二合)(三十九) 龍龍(四十) 仡哩(二合)恨拏(二合)仡哩(二合)恨拏(二合)(四十一) 阿(引)吠(引)舍野阿(引)吠(引)舍野(四十二) 仡哩
【現代漢語翻譯】 現代漢語譯本： （十九）薩賀娑啰（二合）（Sahasra）：千。惡翅（引）（Akshi）：眼睛。 （二十）薩哩嚩（二合）（Sarva）：一切。怛他（引）誐多（Tathagata）：如來。阿地瑟吒（二合引）那（Adhisthana）：加持。阿地瑟恥（二合）帝（引）（Adhisthite）：被加持者。 （二十一）薩哩嚩（二合）（Sarva）：一切。禰（引）嚩多（引）曩（引）（Devatanaam）：天眾。 （二十二）滿禰多布𡁠帝（引）（Mandita Pujite）：受到讚美和供養者。 （二十三）缽啰（二合）娑（引）提帝（引）（Prasadhite）：被裝飾者。 （二十四）嚩日啰（二合）（Vajra）：金剛。具尼（引）（Kuni）：杵。 （二十五）嚩日哩（二合引）（Vajri）：持金剛者。嚩日啰（二合引）（Vajra）：金剛。嚩系（引）（Vashi）：自在。 （二十六）嚩日啰（二合引）（Vajra）：金剛。欲提（引）（Yudhi）：戰鬥。 （二十七）嚩日啰（二合）（Vajra）：金剛。哥（引）彌你（引）（Kamini）：愛慾。 （二十八）嚩日嚕（二合引）你彌（二合引）里多（引）翅（引）（Vajrolmilita Akshi）：金剛眼。 （二十九）惡叉曳（引）（Akshaye）：無盡。 （三十）遏具哩（引）（Aguri）：忿怒。 （三十一）具啰嚕必尼（Gururupini）： गुरु रूपिणी，具有 गुरु 的形態。 （三十二）尾訖哩（二合）多捺哩舍（二合）你（引）（Vikrita Darshani）：展現憤怒相者。 （三十三）嚩日啰（二合）（Vajra）：金剛。吠（引）女哩也（二合引）朗訖哩（二合）多設哩（引）㘑（引）（Vaidurya Alankrita Sharire）：以琉璃裝飾身體。 （三十四）唵（引）（Om）：種子字。婆誐嚩底（Bhagavati）：薄伽梵，世尊。尊禰（引）（Jani）：生。 （三十五）訥龍（二合）訥龍（二合）（Drong Drong）：咒語。 （三十六）咄龍（二合）咄龍（二合）（Trong Trong）：咒語。 （三十七）沒龍（二合）沒龍（二合）（Mrong Mrong）：咒語。 （三十八）窣龍（二合）窣龍（二合）（Strong Strong）：咒語。 （三十九）龍龍（Rong Rong）：咒語。 （四十）仡哩（二合）恨拏（二合）仡哩（二合）恨拏（二合）（Grihna Grihna）：抓住，抓住。 （四十一）阿（引）吠（引）舍野阿（引）吠（引）舍野（Aveshaya Aveshaya）：進入，進入。 （四十二）仡哩（Gri）：咒語。
English version: (19) Sahasra (compound) (Sahasra): Thousand. Akshi (elongated vowel) (Akshi): Eyes. (20) Sarva (compound) (Sarva): All. Tathagata (elongated vowel) (Tathagata): Thus Gone One, the Buddha. Adhisthana (compound, elongated vowel) (Adhisthana): Blessing. Adhisthite (compound) (Adhisthite): The one who is blessed. (21) Sarva (compound) (Sarva): All. Devatanaam (elongated vowel) (Devatanaam): Of the deities. (22) Mandita Pujite (elongated vowel) (Mandita Pujite): The one who is praised and worshipped. (23) Prasadhite (elongated vowel) (Prasadhite): The one who is adorned. (24) Vajra (compound) (Vajra): Diamond, thunderbolt. Kuni (elongated vowel) (Kuni): Club, pestle. (25) Vajri (compound, elongated vowel) (Vajri): The one who holds the Vajra. Vajra (compound, elongated vowel) (Vajra): Diamond, thunderbolt. Vashi (elongated vowel) (Vashi): Independent, free. (26) Vajra (compound, elongated vowel) (Vajra): Diamond, thunderbolt. Yudhi (elongated vowel) (Yudhi): In battle. (27) Vajra (compound) (Vajra): Diamond, thunderbolt. Kamini (elongated vowel) (Kamini): Desirable, lovely woman. (28) Vajrolmilita Akshi (elongated vowel) (Vajrolmilita Akshi): Diamond eyes. (29) Akshaye (elongated vowel) (Akshaye): Endless. (30) Aguri (elongated vowel) (Aguri): Wrathful. (31) Gururupini (Gururupini): गुरु रूपिणी, having the form of गुरु. (32) Vikrita Darshani (compound) (Vikrita Darshani): The one who shows a distorted/wrathful face. (33) Vajra (compound) (Vajra): Diamond, thunderbolt. Vaidurya Alankrita Sharire (elongated vowel) (Vaidurya Alankrita Sharire): Whose body is adorned with lapis lazuli. (34) Om (elongated vowel) (Om): Seed syllable. Bhagavati (Bhagavati): Blessed One, World Honored One. Jani (elongated vowel) (Jani): Birth. (35) Drong Drong (compound) (Drong Drong): Mantra. (36) Trong Trong (compound) (Trong Trong): Mantra. (37) Mrong Mrong (compound) (Mrong Mrong): Mantra. (38) Strong Strong (compound) (Strong Strong): Mantra. (39) Rong Rong (Rong Rong): Mantra. (40) Grihna Grihna (compound) (Grihna Grihna): Grasp, grasp. (41) Aveshaya Aveshaya (elongated vowel) (Aveshaya Aveshaya): Enter, enter. (42) Gri (Gri): Mantra.
【English Translation】 English version: (19) Sahasra (compound) (Sahasra): Thousand. Akshi (elongated vowel) (Akshi): Eyes. (20) Sarva (compound) (Sarva): All. Tathagata (elongated vowel) (Tathagata): Thus Gone One, the Buddha. Adhisthana (compound, elongated vowel) (Adhisthana): Blessing. Adhisthite (compound) (Adhisthite): The one who is blessed. (21) Sarva (compound) (Sarva): All. Devatanaam (elongated vowel) (Devatanaam): Of the deities. (22) Mandita Pujite (elongated vowel) (Mandita Pujite): The one who is praised and worshipped. (23) Prasadhite (elongated vowel) (Prasadhite): The one who is adorned. (24) Vajra (compound) (Vajra): Diamond, thunderbolt. Kuni (elongated vowel) (Kuni): Club, pestle. (25) Vajri (compound, elongated vowel) (Vajri): The one who holds the Vajra. Vajra (compound, elongated vowel) (Vajra): Diamond, thunderbolt. Vashi (elongated vowel) (Vashi): Independent, free. (26) Vajra (compound, elongated vowel) (Vajra): Diamond, thunderbolt. Yudhi (elongated vowel) (Yudhi): In battle. (27) Vajra (compound) (Vajra): Diamond, thunderbolt. Kamini (elongated vowel) (Kamini): Desirable, lovely woman. (28) Vajrolmilita Akshi (elongated vowel) (Vajrolmilita Akshi): Diamond eyes. (29) Akshaye (elongated vowel) (Akshaye): Endless. (30) Aguri (elongated vowel) (Aguri): Wrathful. (31) Gururupini (Gururupini): गुरु रूपिणी, having the form of गुरु. (32) Vikrita Darshani (compound) (Vikrita Darshani): The one who shows a distorted/wrathful face. (33) Vajra (compound) (Vajra): Diamond, thunderbolt. Vaidurya Alankrita Sharire (elongated vowel) (Vaidurya Alankrita Sharire): Whose body is adorned with lapis lazuli. (34) Om (elongated vowel) (Om): Seed syllable. Bhagavati (Bhagavati): Blessed One, World Honored One. Jani (elongated vowel) (Jani): Birth. (35) Drong Drong (compound) (Drong Drong): Mantra. (36) Trong Trong (compound) (Trong Trong): Mantra. (37) Mrong Mrong (compound) (Mrong Mrong): Mantra. (38) Strong Strong (compound) (Strong Strong): Mantra. (39) Rong Rong (Rong Rong): Mantra. (40) Grihna Grihna (compound) (Grihna Grihna): Grasp, grasp. (41) Aveshaya Aveshaya (elongated vowel) (Aveshaya Aveshaya): Enter, enter. (42) Gri (Gri): Mantra.
(二合)恨拏(二合引)缽野(四十三) 仡哩(二合)恨拏(二合引)缽野(四十四) 訶啰訶啰(四十五) 娑啰娑啰(四十六) 摩(引)啰野摩(引)啰野(四十七) 訶那訶那(四十八) 畔惹畔惹(四十九) 摩啰摩啰(五十) 摩(引)啰野摩(引)啰野(五十一) 缽左缽左(五十二) 那賀那賀(五十三) 仡哩(二合)恨拏(二合)仡哩(二合)恨拏(二合五十四) 噎那訥瑟吒(二合)誐啰(二合)㰠(五十五) 入嚩(二合)囕伊哥(引)系剛(五十六) 禰尾(二合)系剛(五十七) 底啰也(三合引)系剛(五十八) 左(引)睹哩他(二合)剛(五十九) 禰爹入嚩(二合)囕(六十) 母虎哩底(二合)剛(六十一) 誐啰(二合)賀怖多尾多(引)拏(六十二) 藥叉犖叉桑(六十三) 酤瑟(二合引)𧹞(六十四) 喻你昝(六十五) 羯哩摩(二合)昝(六十六) 娑他(二合引)嚩囕(六十七) 昝誐忙(六十八) 曳𤚥馨散底計唧訥瑟吒(二合)(六十九) 當(引)薩哩嚩(二合引)(七十) 娑達野娑達野(七十一) 末哩那(二合)野末哩那野(七十二) 輸沙野輸沙野(七十三) 多(引)缽野多(引)缽野(七十四) 嗢蹉(引)那野嗢蹉(引)那野(七十五
【現代漢語翻譯】 現代漢語譯本 『恨拏缽野』(Hena-paya)(抓住，拿走) 『仡哩恨拏缽野』(Geli-hena-paya)(緊緊抓住，拿走) 『訶啰訶啰』(Hara Hara)(摧毀，摧毀) 『娑啰娑啰』(Sara Sara)(流動，流動) 『摩啰野摩啰野』(Maraya Maraya)(殺死，殺死) 『訶那訶那』(Hana Hana)(打擊，打擊) 『畔惹畔惹』(Panja Panja)(點燃，點燃) 『摩啰摩啰』(Mara Mara)(殺死，殺死) 『摩啰野摩啰野』(Maraya Maraya)(殺死，殺死) 『缽左缽左』(Paca Paca)(烹煮，烹煮) 『那賀那賀』(Naha Naha)(焚燒，焚燒) 『仡哩恨拏仡哩恨拏』(Geli-hena Geli-hena)(抓住，抓住) 『噎那訥瑟吒誐啰㰠』(Yena-dustagraha)(被壓迫的惡靈) 『入嚩囕伊哥系剛』(Jvalam Ekahikam)(一日熱病) 『禰尾系剛』(Dvi-hikam)(二日熱病) 『底啰也系剛』(Trayahikam)(三日熱病) 『左睹哩他剛』(Caturthakam)(四日熱病) 『禰爹入嚩囕』(Nitya-jvalam)(持續發燒) 『母虎哩底剛』(Muhurtikam)(暫時發燒) 『誐啰賀怖多尾多拏』(Graha-bhuta-vetala)(星宿、鬼、吸血鬼) 『藥叉犖叉桑』(Yaksa-raksasa)(夜叉、羅剎) 『酤瑟𧹞』(Kustha)(麻風病) 『喻你昝』(Yoni)(子宮疾病) 『羯哩摩昝』(Karma)(業障) 『娑他嚩囕』(Sthavara)(頑固疾病) 『昝誐忙』(Jangama)(遊走疾病) 『曳𤚥馨散底計唧訥瑟吒』(Ye anye santi krtya dusta)(其他所有邪惡行為) 『當薩哩嚩』(Tan sarva)(所有這些) 『娑達野娑達野』(Sadhaya Sadhaya)(成就，成就) 『末哩那野末哩那野』(Mardinaya Mardinaya)(摧毀，摧毀) 『輸沙野輸沙野』(Shoshaya Shoshaya)(乾燥，乾燥) 『多缽野多缽野』(Tapaya Tapaya)(燃燒，燃燒) 『嗢蹉那野嗢蹉那野』(Ucchadanaya Ucchadanaya)(根除，根除)
【English Translation】 English version 'Hena-paya' (恨拏缽野) (Seize, take away) 'Geli-hena-paya' (仡哩恨拏缽野) (Grasp tightly, take away) 'Hara Hara' (訶啰訶啰) (Destroy, destroy) 'Sara Sara' (娑啰娑啰) (Flow, flow) 'Maraya Maraya' (摩啰野摩啰野) (Kill, kill) 'Hana Hana' (訶那訶那) (Strike, strike) 'Panja Panja' (畔惹畔惹) (Ignite, ignite) 'Mara Mara' (摩啰摩啰) (Kill, kill) 'Maraya Maraya' (摩啰野摩啰野) (Kill, kill) 'Paca Paca' (缽左缽左) (Cook, cook) 'Naha Naha' (那賀那賀) (Burn, burn) 'Geli-hena Geli-hena' (仡哩恨拏仡哩恨拏) (Grasp, grasp) 'Yena-dustagraha' (噎那訥瑟吒誐啰㰠) (Oppressed evil spirits) 'Jvalam Ekahikam' (入嚩囕伊哥系剛) (One-day fever) 'Dvi-hikam' (禰尾系剛) (Two-day fever) 'Trayahikam' (底啰也系剛) (Three-day fever) 'Caturthakam' (左睹哩他剛) (Four-day fever) 'Nitya-jvalam' (禰爹入嚩囕) (Constant fever) 'Muhurtikam' (母虎哩底剛) (Temporary fever) 'Graha-bhuta-vetala' (誐啰賀怖多尾多拏) (Planets, ghosts, vampires) 'Yaksa-raksasa' (藥叉犖叉桑) (Yakshas, Rakshasas) 'Kustha' (酤瑟𧹞) (Leprosy) 'Yoni' (喻你昝) (Uterine diseases) 'Karma' (羯哩摩昝) (Karmic obstacles) 'Sthavara' (娑他嚩囕) (Stubborn diseases) 'Jangama' (昝誐忙) (Wandering diseases) 'Ye anye santi krtya dusta' (曳𤚥馨散底計唧訥瑟吒) (All other evil deeds) 'Tan sarva' (當薩哩嚩) (All of these) 'Sadhaya Sadhaya' (娑達野娑達野) (Accomplish, accomplish) 'Mardinaya Mardinaya' (末哩那野末哩那野) (Crush, crush) 'Shoshaya Shoshaya' (輸沙野輸沙野) (Dry up, dry up) 'Tapaya Tapaya' (多缽野多缽野) (Burn, burn) 'Ucchadanaya Ucchadanaya' (嗢蹉那野嗢蹉那野) (Eradicate, eradicate)
) 曷那曷那嚩日哩(二合)拏(七十六) 娑啰娑啰難尼(引)那(七十七) 摩(引)啰野摩(引)啰野朅尼擬(二合引)那(七十八) 吽(引)吽(引)吽(引)(七十九) 沒龍(二合)沒龍(二合)沒龍(二合)(八十) 吒龍(二合)(八十一) 唵(引)拶隸祖隸尊禰(引)(八十二) 薩哩微(二合引)釤(引)娑達野娑嚩(二合引)賀(引)(八十三)
時阿阇梨誦此真言時。持金剛杵振金剛鈴。結金剛縛印以印動搖。次想唵字化成摩馨捺啰(二合)曼拏羅。復想曼拏羅中有八葉蓮花。每一葉中有一阿字。蓮花中心有四吽字。以二器物盛蓋。于曼拏羅想如本尊降伏彼人。即誦本真言。復想嚩字以為界圍。如是觀想持誦。能禁縛一切眾生乃至天人等。
複次說護摩成就法。其火天總攝於諸天。而皆恒住護摩真實之理。善作種種事。此護摩能祭一切天。能作諸成就。若持誦者文句闕少儀法不具者。作此護摩即得圓滿。是故三世諸佛十方菩薩。皆悉稱讚護摩之法。欲作息災增益敬愛三種護摩。當用鉆木出火。若作降伏等護摩。當用旃陀羅舍中火及尸陀林內火。此護摩爐有四種相。一如圓月相。二如半月相。三四方相。四三角相。此四種爐各有護摩印法。于其爐內安輪金剛杵寶蓮花等印相。
【現代漢語翻譯】 現代漢語譯本：曷那曷那嚩日哩（二合）（Hana Hana Vajri，金剛）拏（76），娑啰娑啰難尼（引）那（77），摩（引）啰野摩（引）啰野朅尼擬（二合引）那（78），吽（引）吽（引）吽（引）（79），沒龍（二合）沒龍（二合）沒龍（二合）（80），吒龍（二合）（81），唵（引）拶隸祖隸尊禰（引）（82），薩哩微（二合引）釤（引）娑達野娑嚩（二合引）賀（引）（83）。 這時，阿阇梨（Acharya，導師）誦唸這個真言時，手持金剛杵（Vajra，一種法器）並搖動金剛鈴（Vajra bell，一種法器），結金剛縛印（Vajra Bandha Mudra，一種手印）並以此印動搖。接著觀想唵（Om，種子字）字變化成摩馨捺啰（二合）（Mahamudra，大手印）曼拏羅（Mandala，壇城）。再觀想曼拏羅中有八葉蓮花，每一葉中有一個阿（Ah，種子字）字。蓮花中心有四個吽（Hum，種子字）字。用兩個器物盛蓋。在曼拏羅中觀想如本尊降伏那個人。然後誦唸這個本真言。再觀想嚩（Va，種子字）字作為界圍。這樣觀想持誦，能夠禁縛一切眾生乃至天人等。 再次講述護摩（Homa，火供）成就法。火天（Agni，火神）總攝於諸天，並且都恒常安住于護摩真實的道理。能夠很好地完成各種事情。這個護摩能夠祭祀一切天，能夠成就各種事情。如果持誦者在文句上有缺失，或者儀法不完備，通過做這個護摩就能得到圓滿。因此，三世諸佛（Buddhas of the Three Times）和十方菩薩（Bodhisattvas of the Ten Directions）都稱讚護摩之法。想要做息災（pacifying）、增益（increasing）、敬愛（subjugating）這三種護摩，應當用鉆木取火。如果做降伏（subjugation）等護摩，應當用旃陀羅（Chandala，賤民）舍中的火以及尸陀林（Sitavana，墳場）內的火。這個護摩爐有四種形狀：一是如圓月形，二是如半月形，三是四方形，四是三角形。這四種爐各有護摩印法。在爐內安放輪（chakra，輪）、金剛杵（Vajra，金剛杵）、寶（ratna，寶）、蓮花（padma，蓮花）等印相。
【English Translation】 English version: Hana Hana Vajriṇa (76), Sara Sara Nandini (77), Maraya Maraya Khagganindana (78), Hum Hum Hum (79), Mrong Mrong Mrong (80), Trong (81), Om Jale Jule Jundye (82), Sarva Vighnam Sadhaya Svaha (83). At this time, when the Acharya (teacher) recites this mantra, he holds the Vajra (a ritual implement) and shakes the Vajra bell (a ritual implement), forms the Vajra Bandha Mudra (a hand gesture) and shakes it. Then, visualize the syllable Om (seed syllable) transforming into the Mahamudra (great seal) Mandala (cosmic diagram). Further, visualize that within the Mandala there is an eight-petaled lotus, with the syllable Ah (seed syllable) in each petal. In the center of the lotus are four syllables Hum (seed syllable). Cover it with two vessels. Within the Mandala, visualize the principal deity subduing that person. Then recite this original mantra. Further, visualize the syllable Va (seed syllable) as a boundary. By visualizing and reciting in this way, one can bind all sentient beings, even gods and humans. Furthermore, the method for accomplishing Homa (fire ritual) is explained. Agni (the fire god) encompasses all the gods, and they all constantly abide in the true principle of Homa. It can accomplish various things well. This Homa can be offered to all the gods and can accomplish various things. If the reciter has omissions in the text or incomplete rituals, by performing this Homa, it can be perfected. Therefore, the Buddhas of the Three Times and the Bodhisattvas of the Ten Directions all praise the method of Homa. If one wishes to perform the three types of Homa—pacifying, increasing, and subjugating—one should use fire produced by rubbing wood. If performing Homa for subjugation, one should use fire from the house of a Chandala (outcaste) or fire from within a Sitavana (cemetery). This Homa furnace has four shapes: first, like a full moon; second, like a half-moon; third, square; and fourth, triangular. Each of these four types of furnaces has its own Homa Mudra. Within the furnace, place symbols such as the chakra (wheel), Vajra (thunderbolt), ratna (jewel), and padma (lotus).
于護摩爐外依法安幖幟。于爐右邊安播帝哩窣嚕嚩。及諸所用之物。周匝敷吉祥草。于爐左邊安閼伽水缽。誦一切成就真言。加持閼伽水以自凈手。依法燃柴請召火天。誦此請召真言曰。
唵(引)伊系曳(二合引)呬摩賀(引)部多禰(引)嚩哩始(一)提惹散怛摩(二)仡哩(二合)系(引)埵(引)忽底摩(引)賀(引)囕(三)遏悉銘(二合)散你呬妒婆嚩(四)唵(引)遏屹那(二合)曳(引)(五)禰卑*也禰卑*也阿(引)尾阿(引)尾(七)摩賀(引)室哩(二合引)曳(引)(八)曷咩割咩(九)嚩(引)曷那(引)野娑嚩(二合引)賀(引)(十)
持誦者誦此真言。以二手合掌。右手拇指動搖已。用閼伽水。以左手微灑凈於火內。即微作五供養。想東南隅火天來降。身短腹大遍身赤色。四臂四面面各三目。頂戴寶冠而垂髮髻。坐火輪上遍身羯磨光。右第一手作施愿印。第二手持數珠。左第一手執軍持。第二手持杖。身嚴眾寶諸天眷屬圍繞。如是觀想已。即請召火天入護摩爐。時阿阇梨以護摩物。三度擲于爐中而作護摩。即以閼伽水凈手獻供養已。回施功德勞謝火天。即告所欲成就之法。然後辯認護摩火焰善惡之相。若火焰白色或如傘蓋幢形。或似閼伽瓶右
【現代漢語翻譯】 現代漢語譯本：在護摩爐外，依照儀軌安置旗幟。在爐子的右邊，安置播帝哩窣嚕嚩（神名），以及所有要用到的物品。在四周鋪設吉祥草。在爐子的左邊，安置閼伽水缽（盛放聖水的器皿）。誦唸一切成就真言，加持閼伽水以凈化雙手。依照儀軌點燃柴火，請召火天（火神）。誦唸這段請召真言： 『唵(引) 伊系曳(二合引) 呬摩賀(引) 部多禰(引) 嚩哩始(一) 提惹散怛摩(二) 仡哩(二合) 系(引) 埵(引) 忽底摩(引) 賀(引) 囕(三) 遏悉銘(二合) 散你呬妒婆嚩(四) 唵(引) 遏屹那(二合) 曳(引)(五) 禰卑*也 禰卑*也 阿(引) 尾阿(引) 尾(七) 摩賀(引) 室哩(二合引) 曳(引)(八) 曷咩割咩(九) 嚩(引) 曷那(引) 野娑嚩(二合引) 賀(引)(十)』 持誦者誦唸這個真言時，雙手合掌，右手拇指搖動。用閼伽水，以左手稍微灑凈於火中。然後稍微作五種供養。觀想東南方的火天降臨。他的身軀矮小，腹部巨大，全身赤色。有四隻手臂和四張面孔，每張面孔各有三隻眼睛。頭頂戴著寶冠，垂著髮髻。坐在火輪之上，全身散發著羯磨光（業力之光）。右邊的第一隻手作施愿印（給予願望的手勢），第二隻手持數珠（念珠）。左邊的第一隻手拿著軍持（水瓶），第二隻手拿著杖。身上裝飾著各種珍寶，被諸天眷屬圍繞。這樣觀想之後，就請召火天進入護摩爐。這時，阿阇梨（導師）將護摩物三次投入爐中，進行護摩。然後用閼伽水凈化雙手，獻上供養，迴向功德，感謝火天。接著稟告所希望成就的法事。然後辨認護摩火焰的好壞徵兆。如果火焰是白色，或者像傘蓋、幢的形狀，或者像閼伽瓶的右邊。
【English Translation】 English version: Outside the Homa (fire ritual) furnace, banners are arranged according to the prescribed method. On the right side of the furnace, place the Bodhisattva 播帝哩窣嚕嚩 (name of a deity), and all the necessary items. Spread auspicious Kusa grass all around. On the left side of the furnace, place a vessel of Argha water (water for purification). Recite the 'All Accomplishing Mantra', and bless the Argha water to purify your hands. Light the firewood according to the ritual and invite Agni (the fire god). Recite this invocation mantra: 'Om (引) I-xi-ye (二合引) hi-ma-ha (引) bu-da-ni (引) wa-ri-shi (一) ti-re-san-da-ma (二) ge-ri (二合) xi (引) duo (引) hu-di-ma (引) ha (引) ran (三) a-xi-ming (二合) san-ni-hi-du-po-wa (四) Om (引) a-ge-na (二合) ye (引)(五) ni-bi*ye ni-bi*ye a (引) wei-a (引) wei (七) mo-ha (引) shi-li (二合引) ye (引)(八) he-mie-ge-mie (九) wa (引) he-na (引) ye-suo-wa (二合引) he (引)(十)' The practitioner, while reciting this mantra, should join their hands in prayer, and move the thumb of the right hand. Use the Argha water, and with the left hand, lightly sprinkle it into the fire for purification. Then, make five offerings in a subtle manner. Visualize Agni (the fire god) descending from the southeast direction. His body is short, his belly is large, and his entire body is red. He has four arms and four faces, each face with three eyes. He wears a jeweled crown on his head, and his hair is tied in a topknot. He sits on a wheel of fire, and his entire body radiates Karma light (light of action). The first right hand makes the Varada Mudra (gesture of granting wishes), the second hand holds a rosary. The first left hand holds a Kundika (water pot), the second hand holds a staff. His body is adorned with various jewels, and he is surrounded by a retinue of deities. After visualizing in this way, invite Agni (the fire god) into the Homa furnace. At this time, the Acharya (teacher) throws the Homa offerings into the furnace three times, performing the Homa. Then, purify the hands with Argha water, offer the offerings, dedicate the merits, and thank Agni (the fire god). Then, state the Dharma practice that you wish to accomplish. Then, discern the good and bad omens of the Homa flames. If the flame is white, or in the shape of an umbrella or banner, or like the right side of an Argha vessel.
旋者。此皆善相當成本法。阿阇梨見此善相。即誦微妙歌贊。誦此贊時以唵字為首莎賀字為尾。梵音相續嘹亮流美其法必成。若作息災法當起慈悲心。若作增益法當起堅固不退心。若作敬愛法當起敬愛心。若作降伏法當現忿怒相起心食三界。如是阿阇梨各依法。持誦本部真言文句周正。獻種種廣大供養。于護摩儀一切了知。若作護摩先用酥滿播帝哩作護摩。然後依法次第。若作息災增益敬愛三種法。當用吉善物作于護摩。若作降伏法當用兇惡物作于護摩。如是瑜伽秘密之法。開觀想門入真實際。利樂有情要妙之道。而說頌曰。
愚迷諸眾生 堅心造眾惡 如是罪業成 云何得善果 彼等愚迷者 而無方便智 於此秘密門 棄背不修習 深著于外境 起妄想愚癡 罪福無分別 此法本清凈 無生亦無滅 方便佛所說 為凈眾生智 如人慾泛海 及彼江河等 須仗于船筏 方能到彼岸 如是度輪迴 四流漂溺難 須乘法行船 而至菩提岸 遠離疑惑網 成就甚深法 如來所說道 汝等勿生疑 輕毀不信受 沉淪生死海 無有解脫時 寂靜于身心 遠離於惑染 身口意相應 出生方便慧 除斷我人心 現證一切智
佛說瑜伽大教王經囑
累品第十
爾時大遍照金剛如來。入最上成就金剛三摩地。從定出已。告金剛手菩薩言。汝當諦聽我今說一切三昧中金剛最上大三昧成就法。此秘密成就真言觀想相應儀則等。善能成就一切如來金剛身口意。永不退轉。
複次阿阇梨面前安輪。持誦本真言已。入遍照如來三摩地。以此持誦及三摩地威神之力即成聖輪。從地而起光明熾盛。即誦佛眼菩薩真言以手持輪。于剎那間即自變身。如遍照如來而無有異。轉大法輪利樂有情。令得趣向三乘聖道。
複次阿阇梨面前安金剛杵。持誦本真言已。入阿閦如來三摩地。以此持誦及三摩地威神之力即成聖杵。從地而起光明熾盛。以手持杵之間。即自變身如阿閦如來而無有異。諸佛菩薩悉皆圍繞。持金剛杵行於三界。而住一切眾生心施一切眾生愿。
複次阿阇梨面前安寶。持誦本真言已。入寶生如來三摩地。以持誦及三摩地威神之力即成聖寶。從地而起光明熾盛。複誦寶光菩薩真言。以手持寶光照十方。即自變身如寶生如來而無有異。持如意寶遊行佛剎降大寶雨除諸眾生貧窮之苦。
複次阿阇梨面前安蓮花。持誦本真言已。入無量壽如來三摩地。以持誦及三摩地威神之力即成聖花。從地而起光明熾盛。即誦白衣菩薩真言。以手持花。即自變身如
【現代漢語翻譯】 現代漢語譯本 累品第十
這時，大遍照金剛如來（Mahāvairocana-vajra-tathāgata）進入最上成就金剛三摩地（vajra-samādhi）。從禪定出來后，告訴金剛手菩薩（Vajrapāṇi）：『你應該仔細聽，我現在說一切三昧（samādhi）中最殊勝的金剛大三昧成就法。這秘密成就真言（mantra）、觀想以及相應的儀軌等，能夠很好地成就一切如來（tathāgata）的金剛身、口、意，使其永遠不會退轉。』
其次，阿阇梨（ācārya，導師）在面前安放輪寶。持誦根本真言后，進入遍照如來三摩地。憑藉這持誦和三摩地的威神之力，立刻成就聖輪。聖輪從地上升起，光明熾盛。接著誦持佛眼菩薩（Buddhalocanā）真言，用手持輪。在剎那間，自身就變化成如同遍照如來一樣，沒有任何差別。轉大法輪，利益和安樂有情眾生，使他們能夠趨向三乘聖道。
其次，阿阇梨在面前安放金剛杵（vajra）。持誦根本真言后，進入阿閦如來（Akshobhya-tathāgata）三摩地。憑藉這持誦和三摩地的威神之力，立刻成就聖杵。聖杵從地上升起，光明熾盛。用手持杵的瞬間，自身就變化成如同阿閦如來一樣，沒有任何差別。諸佛菩薩都圍繞著他。手持金剛杵行走於三界，安住於一切眾生的心中，施予一切眾生所愿。
其次，阿阇梨在面前安放寶物。持誦根本真言后，進入寶生如來（Ratnasambhava-tathāgata）三摩地。憑藉這持誦和三摩地的威神之力，立刻成就聖寶。聖寶從地上升起，光明熾盛。接著誦持寶光菩薩（Ratna-ketu）真言。用手持寶，寶光照耀十方。自身就變化成如同寶生如來一樣，沒有任何差別。手持如意寶，在諸佛剎土降下大寶雨，解除一切眾生貧窮的痛苦。
其次，阿阇梨在面前安放蓮花。持誦根本真言后，進入無量壽如來（Amitāyus-tathāgata）三摩地。憑藉這持誦和三摩地的威神之力，立刻成就聖花。聖花從地上升起，光明熾盛。接著誦持白衣菩薩（Pāṇḍaravāsinī）真言。用手持蓮花，自身就變化成如...
【English Translation】 English version Chapter 10: Accumulation
At that time, the Mahāvairocana-vajra-tathāgata (Great Illuminating Vajra Thus-Come One) entered the supreme accomplishment vajra-samādhi (diamond concentration). Having emerged from the samādhi, he said to Vajrapāṇi (Vajra-Handed Bodhisattva): 'You should listen carefully. I will now explain the vajra supreme great samādhi accomplishment method among all samādhis. This secret accomplishment mantra, visualization, and corresponding rituals, etc., can well accomplish the vajra body, speech, and mind of all tathāgatas (Thus Come Ones), making them never regress.'
Furthermore, the ācārya (teacher) places a wheel before him. After reciting the root mantra, he enters the Vairocana-tathāgata samādhi. By the power of this recitation and samādhi, a sacred wheel is immediately accomplished. The sacred wheel rises from the ground, its light blazing. Then, reciting the Buddhalocanā (Buddha-Eye Bodhisattva) mantra, he holds the wheel in his hand. In an instant, he transforms himself into Vairocana-tathāgata without any difference. He turns the great Dharma wheel, benefiting and bringing joy to sentient beings, enabling them to move towards the Three Vehicle Holy Path.
Furthermore, the ācārya places a vajra (diamond scepter) before him. After reciting the root mantra, he enters the Akshobhya-tathāgata (Immovable Thus Come One) samādhi. By the power of this recitation and samādhi, a sacred vajra is immediately accomplished. The sacred vajra rises from the ground, its light blazing. In the moment of holding the vajra in his hand, he transforms himself into Akshobhya-tathāgata without any difference. All Buddhas and Bodhisattvas surround him. Holding the vajra, he walks in the Three Realms, dwells in the hearts of all sentient beings, and bestows the wishes of all sentient beings.
Furthermore, the ācārya places a jewel before him. After reciting the root mantra, he enters the Ratnasambhava-tathāgata (Jewel-Born Thus Come One) samādhi. By the power of this recitation and samādhi, a sacred jewel is immediately accomplished. The sacred jewel rises from the ground, its light blazing. Then, reciting the Ratna-ketu (Jewel Light Bodhisattva) mantra, he holds the jewel in his hand, and the jewel light illuminates the ten directions. He transforms himself into Ratnasambhava-tathāgata without any difference. Holding the wish-fulfilling jewel, he causes a great rain of jewels to fall in the Buddha lands, removing the suffering of poverty for all sentient beings.
Furthermore, the ācārya places a lotus flower before him. After reciting the root mantra, he enters the Amitāyus-tathāgata (Immeasurable Life Thus Come One) samādhi. By the power of this recitation and samādhi, a sacred flower is immediately accomplished. The sacred flower rises from the ground, its light blazing. Then, reciting the Pāṇḍaravāsinī (White-Robed Bodhisattva) mantra, he holds the lotus flower in his hand, and he transforms himself into...
無量壽佛而無有異。居極樂世界面如滿月。持法甘露施一切眾生。
複次阿阇梨面前安寶劍。持誦本真言已。入不空成就如來三摩地。以持誦及三摩地威神之力即成聖劍。從地而起光明熾盛。即誦多羅菩薩真言。以手持劍。即自變身如不空成就佛而無有異。如月清涼遊行佛剎。利樂眾生除彼煩惱。如是輪等五種聖法。依教持誦皆得成就。
複次世尊大遍照金剛如來。入平等住金剛三摩地。從定出已。顧視大眾默然而住。
爾時慈氏菩薩。即從座起偏袒右肩。合掌禮佛而白佛言。世尊若有阿阇梨。於此一切如來身口意秘密大瑜伽教中受灌頂者。諸佛菩薩當云何觀。佛言慈氏彼諸如來及諸菩薩。觀此受灌頂阿阇梨。如觀菩提真心而無二相。何以故灌頂之法與菩提一故。佛言善男子汝今諦聽。此阿阇梨所有十方諸佛及諸菩薩現在說法者一日三時來詣阿阇梨所。獻大供養如佛無異。俱發聲言。此阿阇梨即是我等諸佛父母。及為我等諸佛之師。
複次善男子所有十方世界諸佛世尊現在說法者彼諸如來所有三業積聚無量福德。是等阿阇梨一毛孔福德何以故此阿阇梨受瑜伽灌頂已。與一切佛智相應。真心微妙無有等故。
爾時慈氏菩薩聞佛說已。嘆未曾有住立佛前。爾時阿閦如來寶生如來無量壽如來
【現代漢語翻譯】 現代漢語譯本： 與無量壽佛（Amitabha Buddha，阿彌陀佛）沒有區別。居住在極樂世界（Sukhavati，西方凈土），面容如滿月一般。以佛法甘露施予一切眾生。
再者，阿阇梨（Acharya，導師）面前安放寶劍。持誦本尊真言之後，進入不空成就如來（Amoghasiddhi Buddha，北方不空成就佛）三摩地（Samadhi，禪定）。憑藉持誦真言和三摩地的威神之力，寶劍立即變成聖劍。從地升起，光明熾盛。隨即誦唸多羅菩薩（Tara Bodhisattva，度母）真言。用手持劍，自身立即變化成與不空成就佛沒有區別的樣子。像清涼的月光一樣照耀佛剎（Buddha-kshetra，佛土），利益安樂眾生，去除他們的煩惱。像輪等五種聖法，依照教法持誦，都能獲得成就。
再者，世尊大遍照金剛如來（Vairocana Buddha，毗盧遮那佛）進入平等住金剛三摩地。從禪定中出來后，顧視大眾，默然而住。
這時，慈氏菩薩（Maitreya Bodhisattva，彌勒菩薩）即從座位上起身，袒露右肩，合掌向佛行禮，對佛說：『世尊，如果有阿阇梨，在這一切如來身口意秘密大瑜伽教中接受灌頂，諸佛菩薩應當如何看待？』佛說：『慈氏，那些如來和菩薩，看待這位接受灌頂的阿阇梨，就像看待菩提真心一樣，沒有兩樣。為什麼呢？因為灌頂之法與菩提心是一體的。』佛說：『善男子，你現在仔細聽好。這位阿阇梨，所有十方諸佛以及諸菩薩現在說法者，一日三次來到阿阇梨處，獻上盛大的供養，如同對待佛一樣。一起發出聲音說：這位阿阇梨就是我們諸佛的父母，也是我們諸佛的老師。』
再者，善男子，所有十方世界諸佛世尊現在說法者，那些如來所有身口意三業積聚的無量福德，與這位阿阇梨一毛孔的福德相比如何呢？因為這位阿阇梨接受瑜伽灌頂后，與一切佛的智慧相應，真心微妙，沒有可以與之相比的。』
這時，慈氏菩薩聽了佛的說法后，讚歎前所未有，站立在佛前。這時，阿閦如來（Akshobhya Buddha，不動佛）、寶生如來（Ratnasambhava Buddha，寶生佛）、無量壽如來（Amitabha Buddha，阿彌陀佛）
【English Translation】 English version: He is no different from Amitabha Buddha (Amitabha Buddha). He dwells in Sukhavati (the Pure Land of Ultimate Bliss), with a face like the full moon. He bestows the nectar of Dharma upon all sentient beings.
Furthermore, place a precious sword in front of the Acharya (teacher). After reciting the fundamental mantra, enter the Samadhi (meditative state) of Amoghasiddhi Buddha (the Buddha of Unfailing Success). Through the power of mantra recitation and Samadhi, the sword immediately transforms into a sacred sword. It rises from the ground, emitting brilliant light. Then, recite the Tara Bodhisattva (the Goddess of Compassion) mantra. Holding the sword in hand, one's own body immediately transforms into being no different from Amoghasiddhi Buddha. Like the cool moonlight, illuminate the Buddha-kshetra (Buddha-field), benefiting and bringing joy to sentient beings, removing their afflictions. Like the wheel and other five sacred Dharmas, by practicing recitation according to the teachings, all can be achieved.
Furthermore, the World Honored One, the Great Vairocana Buddha (the Illuminating Buddha), enters the Vajra Samadhi of Equal Abiding. Having emerged from Samadhi, he gazes upon the assembly and remains silent.
At that time, Maitreya Bodhisattva (the Future Buddha) arose from his seat, bared his right shoulder, joined his palms in reverence, and said to the Buddha: 'World Honored One, if there is an Acharya who receives initiation in this secret Great Yoga teaching of all Buddhas' body, speech, and mind, how should the Buddhas and Bodhisattvas regard him?' The Buddha said: 'Maitreya, those Tathagatas and Bodhisattvas regard this initiated Acharya as they would regard the Bodhi-mind itself, without any difference. Why? Because the method of initiation is one with Bodhi. 'The Buddha said: 'Good man, listen carefully now. All the Buddhas of the ten directions and the Bodhisattvas who are currently teaching the Dharma come to the Acharya's place three times a day, offering great offerings as if to a Buddha. Together they proclaim: This Acharya is the parent of us Buddhas, and also the teacher of us Buddhas.'
Furthermore, good man, how does all the immeasurable merit accumulated by the three karmas of all the Tathagatas, the World Honored Ones, who are currently teaching the Dharma in the ten directions, compare to the merit of a single pore of this Acharya? Because this Acharya, having received the Yoga initiation, is in accordance with the wisdom of all Buddhas, and his true mind is subtle and without equal.'
At that time, Maitreya Bodhisattva, having heard the Buddha's words, praised what had never been before and stood before the Buddha. At that time, Akshobhya Buddha (the Immovable Buddha), Ratnasambhava Buddha (the Jewel-Born Buddha), Amitabha Buddha (the Buddha of Infinite Life)
不空成就如來大遍照如來等。入金剛阿阇梨三昧相金剛三摩地。從定出已。告諸如來及彼菩薩言。諦聽諦聽所有三世諸佛。皆來詣阿阇梨所恭敬供養。何以故此金剛阿阇梨。即是一切如來。智主。
爾時彼諸如來及諸菩薩。聞佛說已白佛言。世尊一切如來金剛身語心三密成就法。當依何住。佛言一切如來金剛身語心三密成就法。當依金剛阿阇梨身語心住。
複次諸菩薩白佛言。世尊此金剛阿阇梨身語心當依何住。佛言當依虛空住。菩薩白言虛空當依何住。佛言依金剛阿阇梨心住。菩薩白言心依何住。佛言心本離相而無所住。
爾時諸菩薩等聞佛說已。心念希有默然而住。佛告諸菩薩言。今此瑜伽大教有十種秘密真實之義。一曼拏羅。二三摩地。三印相。四行步。五坐位。六持誦。七護摩。八供養。九本事。十相應。此之十法大智所生。甚深秘密三世諸佛同共宣說。若諸學法弟子及受灌頂者。于阿阇梨恒行恭敬尊重供養。所有三密瑜伽之教。隨自根性依法受持展轉流傳。利益安樂一切眾生。佛言此瑜伽大教。汝阿阇梨等勿得傳於無信根人及輕法愚癡之者。若傳彼等法不成就及破三昧。身壞命終墮大地獄。若復有人不依此妙法甘露精進焚修。是人不能除斷一切煩惱。何況修諸苦行舍于頭目手足等。若人
【現代漢語翻譯】 現代漢語譯本： 不空成就如來（Amoghasiddhi Buddha，五方佛之一，代表成就）和大遍照如來（Mahāvairocana Buddha，大日如來）等，入于金剛阿阇梨（Vajra Acharya，金剛上師）三昧相金剛三摩地（Vajra Samadhi，金剛三摩地）。從禪定中出來后，告訴諸如來（Tathagata，如來）及彼菩薩（Bodhisattva，菩薩）說：『仔細聽，仔細聽，所有三世（過去、現在、未來）諸佛，都來阿阇梨處恭敬供養。為什麼呢？因為這位金剛阿阇梨，就是一切如來的智慧之主。』 當時，那些如來和菩薩們，聽了佛的說法后，稟告佛說：『世尊（Bhagavan，佛）！一切如來的金剛身語心三密（Vajra Kaya-Vak-Citta，金剛身語意）成就之法，應當依靠什麼而住呢？』佛說：『一切如來的金剛身語心三密成就之法，應當依靠金剛阿阇梨的身語心而住。』 菩薩們又稟告佛說：『世尊！這位金剛阿阇梨的身語心，應當依靠什麼而住呢？』佛說：『應當依靠虛空而住。』菩薩稟告說：『虛空應當依靠什麼而住呢？』佛說：『依靠金剛阿阇梨的心而住。』菩薩稟告說：『心依靠什麼而住呢？』佛說：『心本來離一切相，而無所住。』 當時，諸菩薩等聽了佛的說法后，心中覺得稀有，默默地住于禪定之中。佛告訴諸菩薩說：『現在這瑜伽（Yoga，相應）大教，有十種秘密真實的意義：一、曼拏羅（Mandala，壇城）。二、三摩地（Samadhi，三摩地）。三、印相（Mudra，手印）。四、行步（Walking）。五、坐位（Posture）。六、持誦（Mantra Recitation）。七、護摩（Homa，火供）。八、供養（Puja，供養）。九、本事（Abhiseka，灌頂）。十、相應（Yoga，相應）。這十種法是大智慧所生，甚深秘密，三世諸佛共同宣說。如果學習佛法的弟子以及接受灌頂的人，對於阿阇梨恒常恭敬、尊重、供養，所有三密瑜伽的教法，隨著自己的根性，依法受持，輾轉流傳，利益安樂一切眾生。』佛說：『這瑜伽大教，你們阿阇梨等，不要傳給沒有信心的人，以及輕視佛法、愚癡的人。如果傳給他們，法不能成就，並且會破壞三昧，身壞命終后墮入大地獄。如果有人不依靠這妙法甘露精進修持，這個人不能除斷一切煩惱，何況是修諸苦行，捨棄頭目手足等。』
【English Translation】 English version: Amoghasiddhi Buddha (Amoghasiddhi Buddha, one of the Five Dhyani Buddhas, representing accomplishment) and Mahāvairocana Buddha (Mahāvairocana Buddha, the Great Sun Buddha), etc., entered the Vajra Acharya (Vajra Acharya, the Vajra Master) Samadhi aspect Vajra Samadhi (Vajra Samadhi). After emerging from the Samadhi, they told the Tathagatas (Tathagata, Thus Come One) and Bodhisattvas (Bodhisattva) present: 'Listen carefully, listen carefully, all Buddhas of the three times (past, present, and future) come to the Acharya's place to respectfully make offerings. Why? Because this Vajra Acharya is the lord of wisdom of all Tathagatas.' At that time, those Tathagatas and Bodhisattvas, after hearing the Buddha's words, reported to the Buddha: 'Bhagavan (Bhagavan, World Honored One)! Upon what should the Dharma of accomplishing the Vajra Kaya-Vak-Citta (Vajra Kaya-Vak-Citta, Vajra Body, Speech, and Mind) of all Tathagatas rely?' The Buddha said: 'The Dharma of accomplishing the Vajra Kaya-Vak-Citta of all Tathagatas should rely on the Kaya-Vak-Citta of the Vajra Acharya.' The Bodhisattvas further reported to the Buddha: 'Bhagavan! Upon what should the Kaya-Vak-Citta of this Vajra Acharya rely?' The Buddha said: 'It should rely on space.' The Bodhisattvas reported: 'Upon what should space rely?' The Buddha said: 'It relies on the mind of the Vajra Acharya.' The Bodhisattvas reported: 'Upon what does the mind rely?' The Buddha said: 'The mind is originally free from all forms and has no abiding place.' At that time, the Bodhisattvas, after hearing the Buddha's words, felt it was rare and remained silently in Samadhi. The Buddha told the Bodhisattvas: 'Now, this Yoga (Yoga, Union) Great Teaching has ten kinds of secret and true meanings: 1. Mandala (Mandala, Sacred Circle). 2. Samadhi (Samadhi, Concentration). 3. Mudra (Mudra, Hand Gesture). 4. Walking (Walking). 5. Posture (Posture). 6. Mantra Recitation (Mantra Recitation). 7. Homa (Homa, Fire Offering). 8. Puja (Puja, Offering). 9. Abhiseka (Abhiseka, Initiation). 10. Yoga (Yoga, Union). These ten Dharmas are born from great wisdom, are deeply secret, and are jointly proclaimed by the Buddhas of the three times. If disciples who study the Dharma and those who receive initiation constantly respectfully honor and make offerings to the Acharya, all the teachings of the three secrets Yoga should be received and upheld according to their own nature, transmitted and spread, benefiting and bringing happiness to all sentient beings.' The Buddha said: 'This Yoga Great Teaching, you Acharyas, etc., must not transmit it to those without faith and those who despise the Dharma and are foolish. If you transmit it to them, the Dharma will not be accomplished, and they will destroy Samadhi, and after their bodies are destroyed and their lives end, they will fall into the great hell. If someone does not rely on this wonderful Dharma nectar to diligently cultivate, that person cannot eliminate all afflictions, let alone practice all kinds of ascetic practices, abandoning their head, eyes, hands, feet, etc.'
於此教中。隨修一法一行持誦精熟。住于寂靜入三摩地。能斷煩惱現證佛果。
佛說此經已。諸菩薩等及天龍夜叉乾闥婆阿修羅迦樓羅緊那羅摩睺羅伽人非人等。聞佛所說皆大歡喜信受奉行。
佛說瑜伽大教王經卷第五
【現代漢語翻譯】 現代漢語譯本：在此教法中，無論修習哪一種法門，只要精進純熟地持誦，安住于寂靜之處，進入三摩地（Samadhi，禪定），就能斷除煩惱，親證佛果。
佛陀宣說了這部經后，諸位菩薩等，以及天龍（Naga，天上的龍族）、夜叉（Yaksa，一種守護神）、乾闥婆（Gandharva，天上的樂神）、阿修羅（Asura，一種好戰的神）、迦樓羅（Garuda，一種大鵬金翅鳥）、緊那羅（Kinnara，一種半人半鳥的樂神）、摩睺羅伽（Mahoraga，一種大蟒神）、人、非人等，聽聞佛陀所說，都非常歡喜，深信並奉行。
《佛說瑜伽大教王經》卷第五
【English Translation】 English version: Within this teaching, by diligently practicing and mastering any single method or recitation, dwelling in tranquility, and entering Samadhi (concentration), one can sever afflictions and directly realize the fruit of Buddhahood.
After the Buddha spoke this Sutra, all the Bodhisattvas, as well as the Nagas (dragons), Yakshas (a type of guardian spirit), Gandharvas (celestial musicians), Asuras (belligerent deities), Garudas (mythical birds), Kinnaras (part-human, part-bird musicians), Mahoragas (great serpent deities), humans, non-humans, and others, hearing what the Buddha had said, were all greatly rejoiced, believed, and practiced accordingly.
The Yoga Great Teaching King Sutra Spoken by the Buddha, Volume 5