T18n0893a_蘇悉地羯羅經
大正藏第 18 冊 No. 0893a 蘇悉地羯羅經
No. 893
蘇悉地羯啰經卷上
大唐中天竺三藏輸波迦羅譯
請問品第一
爾時忿怒軍荼利菩薩。合掌恭敬。頂禮尊者執金剛足。發如是問。我曾往昔。于尊者所。聞一切明王曼荼羅法。及以次第。復聞明王並諸眷屬神驗之德。愿為未來諸有情故。唯愿尊者廣為解說。以何法則持誦真言速得成就。其真言字雖有一體。所成就法其數無量。以頌偈問。
云何真言相 及阿阇梨相 云何成就者 並說伴侶相 方所何為勝 何處速易成 云何調伏相 及應不應作 云何誦真言 方便及次第 何花得易成 云何用涂香 云何供養食 復燒何等香 云何然燈相 云何扇底迦 云何增益相 云何降伏怨 於此三種中 各成何等事 云何上中下 次第成就相 以何法請召 云何供養之 云何作護身 云何廣持誦 何相誦真言 云何作灌頂 真言試何相 云何當受持 云何字得圓 云何得增益 云何作護摩 及以次第法 複用何等物 能令速成就
云何成就諸藥相 云何而受諸藥相 云何能凈諸藥法 云何藥量及多少 彼諸藥等並相貌
【現代漢語翻譯】 現代漢語譯本 《蘇悉地羯啰經·捲上》 大唐中天竺三藏輸波迦羅譯
請問品第一
爾時，忿怒軍荼利菩薩（Krodha Kundali Bodhisattva），合掌恭敬，頂禮尊者執金剛（Vajrapani）足，發如是問：『我曾往昔，于尊者處，聞一切明王曼荼羅（Vidyaraja Mandala）法，及以次第。復聞明王並諸眷屬神驗之德。愿為未來諸有情故，唯愿尊者廣為解說，以何法則持誦真言速得成就？其真言字雖有一體，所成就法其數無量。』以頌偈問：
『云何真言相？及阿阇梨（Acharya）相？ 云何成就者？並說伴侶相？ 方所何為勝？何處速易成？ 云何調伏相？及應不應作？ 云何誦真言？方便及次第？ 何花得易成？云何用涂香？ 云何供養食？復燒何等香？ 云何然燈相？云何扇底迦（Shantika）？ 云何增益相？云何降伏怨？ 於此三種中，各成何等事？ 云何上中下，次第成就相？ 以何法請召？云何供養之？ 云何作護身？云何廣持誦？ 何相誦真言？云何作灌頂（Abhisheka）？ 真言試何相？云何當受持？ 云何字得圓？云何得增益？ 云何作護摩（Homa）？及以次第法？ 複用何等物？能令速成就？』
『云何成就諸藥相？云何而受諸藥相？ 云何能凈諸藥法？云何藥量及多少？ 彼諸藥等並相貌？』
【English Translation】 English version Susiddhikara Sutra, Volume 1 Translated by Tripitaka Master Shubhakarasimha from Central India of the Great Tang Dynasty
Chapter 1: Inquiry
At that time, the Wrathful Kundali Bodhisattva (Krodha Kundali Bodhisattva), with palms joined in reverence, bowed at the feet of the Venerable Vajrapani (Vajrapani), and asked: 'In the past, I heard from you the Dharma of all Vidyaraja Mandalas (Vidyaraja Mandala), and their order. I also heard of the miraculous virtues of the Vidyarajas and their retinues. For the sake of all sentient beings in the future, I beseech you, Venerable One, to explain in detail by what methods one can quickly attain accomplishment through the recitation of mantras. Although the syllables of the mantras are singular, the number of accomplishments is immeasurable.' He asked in verse:
'What is the nature of mantras? And what is the nature of an Acharya (Acharya)? What is the nature of an accomplished one? And describe the nature of companions? Which places are superior? Where is it quick and easy to accomplish? What is the nature of subduing? And what should and should not be done? How should mantras be recited? What are the methods and order? Which flowers lead to easy accomplishment? How should scented paste be used? What offerings of food should be made? And what incense should be burned? What is the nature of lighting lamps? What is Shantika (Shantika)? What is the nature of increasing benefit? How to subdue enemies? Among these three, what is accomplished in each? What are the characteristics of superior, middling, and inferior sequential accomplishments? By what methods are deities invoked? How are they offered to? How is self-protection performed? How is extensive recitation practiced? In what manner should mantras be recited? How is Abhisheka (Abhisheka) performed? What are the signs of testing a mantra? How should it be received and upheld? How are syllables perfected? How is benefit increased? How is Homa (Homa) performed? And what is the sequential method? What substances should be used to enable swift accomplishment?'
'What are the characteristics of accomplishing various medicines? How are these medicines received? How can the Dharma of medicines be purified? What are the dosages and quantities of medicines? What are the appearances and characteristics of these medicines?'
唯愿尊者具慈悲 一一分明為我說 云何護諸成就物 及以分別為分數 云何受用成就物 唯垂分別說彼相 云何失物令卻得 云何被破令著彼 云何先知作礙相 云何成就曼荼羅 云何辦事曼荼羅 云何灌頂曼荼羅
如上諸所問 及以隨要者 為諸眾生故 唯愿廣分別
蘇悉地羯羅經真言相品第二
爾時吉祥莊嚴一切持明應供養手執金剛大悲菩薩。告彼金剛大精進忿怒軍茶利言。善哉善哉。大忿怒。能於我所發如斯問。應當一心諦聽。是勝上微妙法則。此蘇悉地羯啰。有五種莊嚴。一謂大精進。二謂明王。三能除障。四能成就一切勇猛事。五能成就一切真言。此蘇悉地經。若持余真言法不成就者。能兼持此經本真言。當速成就。於三部中。此經為王。亦能成辦一切等事。所為護身結界召請等事。供養相助決罰教授等事。一切真言。能得成就。
複次或有心真言中。有三𤙖字者。亦能成辦如上所說一切法事。三𤙖心真言。
曩(上)謨(上)啰怛囊(上二合)怛啰(二合)夜也囊(上)莽室戰(二合)拏嚩日啰(二合)簸儜(上)曳莽訶(上)也乞沙(二合)細囊缽多(上)曳唵蘇悉地也(二合)悉地也娑(去)大也蘇悉地羯羅𤙖𤙖𤙖泮吒(二合)泮
【現代漢語翻譯】 現代漢語譯本： 唯愿尊者具慈悲， 一一分明為我說：云何護諸成就物， 及以分別為分數？云何受用成就物？ 唯垂分別說彼相。云何失物令卻得？ 云何被破令著彼？云何先知作礙相？ 云何成就曼荼羅（maṇḍala，壇城）？云何辦事曼荼羅（maṇḍala，壇城）？ 云何灌頂曼荼羅（maṇḍala，壇城）？
如上諸所問，及以隨要者， 為諸眾生故，唯愿廣分別。
《蘇悉地羯羅經》真言相品第二
爾時吉祥莊嚴一切持明應供養手執金剛大悲菩薩，告彼金剛大精進忿怒軍茶利（Kuṇḍali）言：『善哉善哉！大忿怒，能於我所發如斯問。應當一心諦聽。是勝上微妙法則。此《蘇悉地羯啰》（Susiddhikara）有五種莊嚴：一謂大精進，二謂明王，三能除障，四能成就一切勇猛事，五能成就一切真言。此《蘇悉地經》，若持余真言法不成就者，能兼持此經本真言，當速成就。於三部中，此經為王，亦能成辦一切等事。所為護身結界召請等事，供養相助決罰教授等事，一切真言，能得成就。』
複次或有心真言中，有三𤙖字者，亦能成辦如上所說一切法事。三𤙖心真言：
曩（上）謨（上）啰怛囊（上二合）怛啰（二合）夜也囊（上）莽室戰（二合）拏嚩日啰（二合）簸儜（上）曳莽訶（上）也乞沙（二合）細囊缽多（上）曳唵蘇悉地也（二合）悉地也娑（去）大也蘇悉地羯羅𤙖𤙖𤙖泮吒（二合）泮
【English Translation】 English version: I pray that the venerable one will have compassion, And explain to me clearly, one by one: How to protect all accomplished things, And how to distinguish and divide them? How to use accomplished things? Please explain their characteristics. How to recover lost items? How to reattach what has been broken? How to foresee obstacles? How to accomplish a maṇḍala (壇城)? How to perform rituals with a maṇḍala (壇城)? How to perform an abhiṣeka (灌頂) maṇḍala (壇城)?
All the questions above, and those that are essential, For the sake of all beings, I pray that you will explain them in detail.
Susiddhikara-sūtra, Chapter 2: Characteristics of Mantras
At that time, the auspicious, adorned, all-knowing, worthy of offerings, Vajra-holding, great compassionate Bodhisattva, addressed the Vajra great diligent, wrathful Kuṇḍali (軍茶利): 『Excellent, excellent! Great Wrathful One, you are able to ask such questions of me. You should listen attentively with one mind. This is the supreme and subtle Dharma. This Susiddhikara (蘇悉地羯啰) has five adornments: first, great diligence; second, Vidyārāja (明王); third, it can remove obstacles; fourth, it can accomplish all courageous deeds; fifth, it can accomplish all mantras. If one who recites other mantras does not achieve success, by also reciting the original mantra of this Sutra, one will quickly achieve success. Among the three sections, this Sutra is the king, and it can also accomplish all matters. Such as protecting the body, establishing boundaries, summoning, making offerings, assisting, making judgments, teaching, and all mantras can achieve success.』
Furthermore, if there are three hūṃ (𤙖) syllables in the heart mantra, it can also accomplish all the Dharma matters mentioned above. The three hūṃ (𤙖) heart mantra:
Namo ratna-trayāya namaḥ ścaṇḍa-vajra-pāṇaye mahā-yakṣa-senā-pataye oṃ susiddhaye siddhaye svāhā susiddhikara hūṃ hūṃ hūṃ phaṭ phaṭ
吒
複次上中下成就法。如別經中說。欲求成就者。須解真言上中下法。此經通攝三部所作曼荼羅法。佛部真言扇底迦。觀音真言補瑟徴迦。金剛真言阿毗遮嚕迦。從腋至頂為上品。從臍至腋為中品。從足至臍為下品。于真言中。亦應分別三種成就。於此三部。各分為三。善須瞭解。於三部中真言。明王是上成就。諸餘使者制吒制徴等真言。是下成就。諸餘尊者所說真言。是三種事法者。一扇底迦法。二補瑟迦法。三阿毗遮嚕迦法。凡是三事。於三部中。各各皆有應。須善知分別次第。佛部之中。用佛眼號為佛母。用此真言為扇底迦。佛母真言曰。
曩謨婆(去)伽嚩姤烏瑟膩(二合)沙(去)也唵(一)嚕嚕娑普(二合)嚕(二)什嚩(二合)啰(三)底瑟吒(二合)(四)悉馱(去)路者寧(五)薩啰嚩(引二合)啰他(二合)娑(引)馱寧(六)娑嚩(二合)訶
誦三遍蓮花部中。用觀音母號為半拏啰縛悉寧。用此真言為扇底迦。觀音母真言曰。
那啰舍(二合)曩婆縛(二合)啰舍囊(引)弊(毗也反)嚩(平)室啰(二合)嚩娑莽(二合)啰奶囊者瀉莽(上)含薩啰嚩(二合)薩怛嚩(引二合)難(去)薩啰嚩(二合)微也(二合)地指枳怛瑳(上)迦怛侄他唵迦𪘨微迦𪘨迦吒微
【現代漢語翻譯】 現代漢語譯本 再說上、中、下三種成就法。正如其他經典中所說，想要獲得成就的人，必須瞭解真言的上、中、下法。此經統攝了三部所作的曼荼羅法：佛部的真言是息災法（扇底迦，Śāntika，意為和平、寂靜），觀音的真言是增益法（補瑟徴迦，Puṣṭika，意為增長、繁榮），金剛的真言是降伏法（阿毗遮嚕迦，Abhicāruka，意為猛烈、降伏）。從腋下到頭頂為上品，從臍到腋下為中品，從足到臍為下品。在真言中，也應該區分三種成就。在這三部中，各自分為三類，需要好好了解。在三部真言中，明王是上成就，其餘的使者，如制吒（Ceṭa，意為使者）制徴（Ceṭaka，意為小使者）等的真言是下成就。其餘尊者所說的真言，是三種事法：一是息災法（扇底迦，Śāntika），二是增益法（補瑟迦，Puṣṭika），三是降伏法（阿毗遮嚕迦，Abhicāruka）。凡是這三種事法，在三部中，各自都有相應的，需要好好知道並區分次第。佛部之中，用佛眼（Buddhalocanā，意為佛之眼）號為佛母，用此真言為息災法（扇底迦，Śāntika）。佛母真言曰： 曩謨婆(去)伽嚩姤烏瑟膩(二合)沙(去)也唵(一)嚕嚕娑普(二合)嚕(二)什嚩(二合)啰(三)底瑟吒(二合)(四)悉馱(去)路者寧(五)薩啰嚩(引二合)啰他(二合)娑(引)馱寧(六)娑嚩(二合)訶 誦三遍。蓮花部中，用觀音母號為半拏啰縛悉寧（Pāṇḍaravāsinī，意為居住在白色蓮花上的人），用此真言為息災法（扇底迦，Śāntika）。觀音母真言曰： 那啰舍(二合)曩婆縛(二合)啰舍囊(引)弊(毗也反)嚩(平)室啰(二合)嚩娑莽(二合)啰奶囊者瀉莽(上)含薩啰嚩(二合)薩怛嚩(引二合)難(去)薩啰嚩(二合)微也(二合)地指枳怛瑳(上)迦怛侄他唵迦𪘨微迦𪘨迦吒微
【English Translation】 English version Furthermore, there are superior, intermediate, and inferior methods of accomplishment. As described in other scriptures, those who seek accomplishment must understand the superior, intermediate, and inferior methods of mantra. This scripture comprehensively includes the Mandala methods performed by the Three Families: the Buddha Family's mantra is for pacification (Śāntika), the Avalokiteśvara's mantra is for increasing benefits (Puṣṭika), and the Vajra Family's mantra is for subjugation (Abhicāruka). From the armpit to the top of the head is the superior grade, from the navel to the armpit is the intermediate grade, and from the foot to the navel is the inferior grade. Within the mantras, one should also distinguish three types of accomplishment. Within these Three Families, each is divided into three categories, which should be well understood. Among the mantras of the Three Families, the Vidyarajas (明王) represent the superior accomplishment, while the mantras of other messengers, such as Ceṭa and Ceṭaka, represent the inferior accomplishment. The mantras spoken by other honored ones pertain to the three types of activities: first, the pacifying activity (Śāntika), second, the increasing activity (Puṣṭika), and third, the subjugating activity (Abhicāruka). For all these three activities, each of the Three Families has corresponding mantras, which should be well known and distinguished in order. Within the Buddha Family, Buddhalocanā, known as the Buddha Mother, is used, and this mantra is used for pacification (Śāntika). The Buddha Mother mantra is: Namo bhagavate uṣṇīṣāya oṃ ruru sphuru jvala tiṣṭha siddha locani sarvārtha sādhani svāhā. Recite three times. Within the Lotus Family, Pāṇḍaravāsinī, known as the Avalokiteśvara Mother, is used, and this mantra is used for pacification (Śāntika). The Avalokiteśvara Mother mantra is: Nara śa na bhava ra śa naṃ bi śrava samara nai naṃ ca śya mā haṃ sarva sattvānāṃ sarva vyādhi cikitsā karta tad yathā oṃ kaṭavi kaṭavi kaṭavi.
迦吒迦禎(吒應反)迦𪘨婆(去)伽(輕呼)嚩底(丁以反)微惹(而也反)曳娑嚩訶(三遍)
金剛部中。用執金剛母。號為忙莽雞。用此真言為扇底迦。金剛母真言曰。
曩謨(引)啰怛曩(二合)怛啰(二合)夜也曩莽室戰(二合)拏嚩日啰(二合)簸儜(上)曳摩訶(去)藥乞沙(二合)細囊缽多(上)曳唵俱(上)蘭達哩滿馱滿馱𤙖(大聲)泮吒(三遍)
又佛部中。用明王真言明王。號曰最勝佛頂。用此真言為補瑟徴迦。明王真言曰。
曩莽三漫多沒馱難(去)唵悖論(引二合)曩莽
蓮花部中。亦用明王號曰訶野釳利嚩。用此真言為補瑟徴迦。明王真言曰。
唵闇沒栗(二合)姤椰婆(上二合)嚩曩莽莎(去)訶
金剛部中。亦用明王號曰蘇嚩。用此真言為補瑟徴迦。真言曰。
曩謨啰怛曩(二合)怛啰(二合)夜也曩莽室戰(二合)拏嚩日啰(二合)簸儜(上)曳莽訶(去)藥乞沙(二合)細囊缽多(上)曳唵素唵(二合)婆寧(上)素唵(二合)婆𤙖釳㗚(二合)恨儜釳㗚恨儜𤙖阿(去)囊也𤙖薄伽(輕)[口*梵]尾爾夜(二合)啰(引)惹𤙖泮吒(二合)曩莽
又佛部中。用大忿怒號曰阿缽啰氏多。用此真言為阿毗遮嚕迦。真言曰。
【現代漢語翻譯】 現代漢語譯本： 迦吒迦禎（吒應反）迦𪘨婆（去）伽（輕呼）嚩底（丁以反）微惹（而也反）曳娑嚩訶（三遍）
在金剛部中，使用執金剛母（Vajra-holding Mother），名為忙莽雞（Mamaki）。使用此真言作為扇底迦（Shantika，息災法）。金剛母真言說：
曩謨（引）啰怛曩（二合）怛啰（二合）夜也曩莽室戰（二合）拏嚩日啰（二合）簸儜（上）曳摩訶（去）藥乞沙（二合）細囊缽多（上）曳唵俱（上）蘭達哩滿馱滿馱𤙖（大聲）泮吒（三遍）
又在佛部中，使用明王真言。明王名為最勝佛頂（Supreme Buddha-crown）。使用此真言作為補瑟徴迦（Paushtika，增益法）。明王真言說：
曩莽三漫多沒馱難（去）唵悖論（引二合）曩莽
在蓮花部中，也使用明王，名為訶野釳利嚩（Hayagriva，馬頭明王）。使用此真言作為補瑟徴迦（Paushtika，增益法）。明王真言說：
唵闇沒栗（二合）姤椰婆（上二合）嚩曩莽莎（去）訶
在金剛部中，也使用明王，名為蘇嚩（Subha）。使用此真言作為補瑟徴迦（Paushtika，增益法）。真言說：
曩謨啰怛曩（二合）怛啰（二合）夜也曩莽室戰（二合）拏嚩日啰（二合）簸儜（上）曳莽訶（去）藥乞沙（二合）細囊缽多（上）曳唵素唵（二合）婆寧（上）素唵（二合）婆𤙖釳㗚（二合）恨儜釳㗚恨儜𤙖阿（去）囊也𤙖薄伽（輕）[口*梵]尾爾夜（二合）啰（引）惹𤙖泮吒（二合）曩莽
又在佛部中，使用大忿怒尊，名為阿缽啰氏多（Aparajita，無能勝）。使用此真言作為阿毗遮嚕迦（Abhicharuka，降伏法）。真言說：
【English Translation】 English version: Kataka Jhen (ṭa should be pronounced as fan) Katakabho (rising tone) Ga (light pronunciation) Vati (ding yi fan) Vi Ja (er ye fan) Ye Svaha (recite three times)
Within the Vajra family, the Vajra-holding Mother, named Mamaki, is used. This mantra is used for Shantika (pacifying rituals). The Vajra Mother mantra says:
Namo Ratna Trayaya Namah Shanda Vajrapanaye Maha Yaksha Senapatiye Om Kurandhari Bandha Bandha Hum Phat (recite three times)
Also, within the Buddha family, the mantra of a Vidyaraja (Wisdom King) is used. The Vidyaraja is named Supreme Buddha-crown. This mantra is used for Paushtika (increasing rituals). The Vidyaraja mantra says:
Namah Samanta Buddhanam Om Heruka Namah
Within the Lotus family, a Vidyaraja named Hayagriva is also used. This mantra is used for Paushtika (increasing rituals). The Vidyaraja mantra says:
Om Amrita Krodhaya Vam Namah Svaha
Within the Vajra family, a Vidyaraja named Subha is also used. This mantra is used for Paushtika (increasing rituals). The mantra says:
Namo Ratna Trayaya Namah Shanda Vajrapanaye Maha Yaksha Senapatiye Om Subhani Subha Hum Grihna Grihna Hum Anaya Hum Bhagavan Virya Raja Hum Phat Namah
Also, within the Buddha family, the Great Wrathful One named Aparajita is used. This mantra is used for Abhicharuka (subjugation rituals). The mantra says:
𤙖泮吒(二合)縛迦(輕)縛迦(輕)指囊悉指迦(輕二合)𤙖泮吒(二合)
蓮花部中大忿怒號曰。
施嚩(去)嚩(平)訶用此真言為阿毗遮嚕迦真言曰𤙖泮吒(二合)嘻唎(二合)𤙖泮吒(二合)
金剛部中。大忿怒號曰軍茶利。用此真言為阿毗遮嚕迦。真言曰。
囊謨啰怛曩怛啰(二合)夜也曩莽室戰拏嚩日啰(二合)簸儜(上)曳莽訶藥乞沙(二合)細囊缽多曳
唵闇沒㗚(二合)多軍茶里佉佉佉佉卻(引)醯卻醯底瑟咤底瑟咤滿馱滿馱賀囊賀囊釳啰若徴(並疑反)釳啰若徴娑鋪吒也娑鋪吒也薩啰嚩(二合)尾近囊(上)微囊也迦(引)莽訶(去)儜(上)缽底(丁以反)餌尾旦多羯啰(引)也𤙖泮吒(二合)
複次或有真言。不入三部。隨彼真言文字。而辦扇底迦等三種法事。其真言中。若有扇底句嚕字(令吉祥也)閦莽字(除也)缽啰(二合)閦莽字(極凈也)烏波閦莽字(更除也)莎(去)訶(去)字者。當知即是扇底迦真言。若有補瑟徴字(增益也) 落乞澀民(三合具相也) 那那(與也謂與)烏(去)乳字(威德也) 么羅(力也) 嚩㗚(二合)地(增也) 露波咩馱(聰也) 但囊(財也) 但寧(上)也(藏也二合) 醯里寧(上)也(
【現代漢語翻譯】 現代漢語譯本： 嗡 泮吒(二合) 縛迦(輕) 縛迦(輕) 指囊 悉指迦(輕二合) 嗡 泮吒(二合)
蓮花部中，大忿怒尊名為施嚩(去)嚩(平)訶，使用此真言作為阿毗遮嚕迦真言，即：嗡 泮吒(二合) 嘻唎(二合) 嗡 泮吒(二合)
金剛部中，大忿怒尊名為軍茶利(Kundali)。使用此真言作為阿毗遮嚕迦真言，即：
囊謨 啰怛曩 怛啰(二合) 夜也 曩莽 室戰拏 嚩日啰(二合) 簸儜(上) 曳 莽訶 藥乞沙(二合) 細囊 缽多曳
唵 闇沒㗚(二合)多 軍茶里 佉佉佉佉 卻(引)醯 卻醯 底瑟咤 底瑟咤 滿馱 滿馱 賀囊 賀囊 釳啰若徴(並疑反) 釳啰若徴 娑鋪吒也 娑鋪吒也 薩啰嚩(二合) 尾近囊(上) 微囊也 迦(引) 莽訶(去) 儜(上) 缽底(丁以反) 餌 尾旦多 羯啰(引)也 嗡 泮吒(二合)
此外，還有一些真言不屬於三部（指佛部、蓮花部、金剛部）。可以根據這些真言的文字，來修作扇底迦（息災）、補瑟徴迦（增益）等三種法事。如果真言中有扇底句嚕字（śānti kuru，令吉祥），閦莽字（kṣama，除也），缽啰(二合)閦莽字（prakṣama，極凈也），烏波閦莽字（upakṣama，更除也），莎(去)訶(去)字（svāhā，成就），那麼就應當知道這是息災真言。如果真言中有補瑟徴字（puṣṭi，增益也），落乞澀民(rakṣa，三合具相也)，那那（nana，與也，謂與），烏(去)乳字（ūru，威德也），么羅（bala，力也），嚩㗚(二合)地（vṛddhi，增也），露波咩馱（rūpa medhā，聰也），但囊（dhana，財也），但寧(dhānya，上，藏也二合)，醯里寧(hrī，上，
【English Translation】 English version: Oṃ phaṭ vaka vaka jinā siddhi jinā oṃ phaṭ
In the Lotus family, the great wrathful one is called Śiva Vāha. This mantra is used as an Abhicāruka mantra: Oṃ phaṭ hriḥ oṃ phaṭ.
In the Vajra family, the great wrathful one is called Kundali. This mantra is used as an Abhicāruka mantra:
Namo ratna-trayāya namaḥ ścaṇḍa-vajra-pāṇaye mahā-yakṣa-senā-pataye
Oṃ amṛta kuṇḍali kha kha kha kha khāhi khāhi tiṣṭha tiṣṭha bandha bandha hana hana ghraja ghraja sphoṭaya sphoṭaya sarva vighnān vināyaka mahā-pati he vitaṇḍa karāya oṃ phaṭ
Furthermore, there are mantras that do not belong to the three families (Buddha, Lotus, and Vajra). According to the words of these mantras, one can perform the three kinds of activities: Śāntika (pacifying), Puṣṭika (increasing), etc. If the mantra contains the words śānti kuru (causing auspiciousness), kṣama (removing), prakṣama (extremely pure), upakṣama (further removing), or svāhā (accomplishment), then know that it is a Śāntika mantra. If the mantra contains the words puṣṭi (increasing), rakṣa (having complete characteristics), nana (giving, meaning to give), ūru (majesty), bala (strength), vṛddhi (growth), rūpa medhā (intelligence), dhana (wealth), dhānya (grain, storing), hrī (
金也) [(薩-文+(立-一))/木]啰(引)莽(村邑也) 囊(上)[(薩-文+(立-一))/木]啰(城也) 啰(引)瑟吒(二合堡也) 啰(引)爾閻(主也二合) 那那字(與也)者。當知即是補瑟徴迦真言。
若有𤙖字賀囊(擊也)畔吒(二合破也)莽他(二合摧也)畔若(打破也)烏柘吒也(楚切也)烏槎(去)肥也(用力勿放也)戍沙也(涓枯也)忙啰也(殺也)卻(引)那也(食也)枳欏也(釘也)齒曳(二合)挪也(斷壞也)婆(去)悉咩(二合缽也)。
句嚕字者。當知即是阿毗遮嚕迦真言。復有真言句義慈善。當知即入扇底迦用。若有真言句義猛怒。當知即入阿毗遮嚕迦用。若有真言非慈非猛。當知即入補瑟徴迦用。
複次若欲速成扇底迦者。當用佛部真言。若欲速成補瑟徴迦者。當用蓮花部真言。若欲速成阿毗遮嚕迦者。當用金剛部真言。
複次此經深妙。如天中天。亦有真言上中之上。若依此法。一切諸事無不成就。此經雖屬金剛下分。以奉佛教敕許通成故。亦能成就上二部法。譬如國王敕許依行。此法亦爾。準義應知。若有真言。字數雖少。初有唵字。後有莎(去)訶字。當知真言速能成就扇底迦法。或有真言。初有𤙖字。後有泮吒字。或有[口*
【現代漢語翻譯】 現代漢語譯本：金也) [(薩-文+(立-一))/木]啰(引)莽(村邑也) 囊(上)[(薩-文+(立-一))/木]啰(城也) 啰(引)瑟吒(二合堡也) 啰(引)爾閻(主也二合) 那那字(與也)者。當知即是補瑟徴迦（Pushtika）真言（mantra）。 若有𤙖字賀囊(擊也)畔吒(二合破也)莽他(二合摧也)畔若(打破也)烏柘吒也(楚切也)烏槎(去)肥也(用力勿放也)戍沙也(涓枯也)忙啰也(殺也)卻(引)那也(食也)枳欏也(釘也)齒曳(二合)挪也(斷壞也)婆(去)悉咩(二合缽也)。 句嚕字者。當知即是阿毗遮嚕迦（Abhicharuka）真言。復有真言句義慈善。當知即入扇底迦（Shantika）用。若有真言句義猛怒。當知即入阿毗遮嚕迦（Abhicharuka）用。若有真言非慈非猛。當知即入補瑟徴迦（Pushtika）用。 複次若欲速成扇底迦（Shantika）者。當用佛部真言。若欲速成補瑟徴迦（Pushtika）者。當用蓮花部真言。若欲速成阿毗遮嚕迦（Abhicharuka）者。當用金剛部真言。 複次此經深妙。如天中天。亦有真言上中之上。若依此法。一切諸事無不成就。此經雖屬金剛下分。以奉佛教敕許通成故。亦能成就上二部法。譬如國王敕許依行。此法亦爾。準義應知。若有真言。字數雖少。初有唵字。後有莎（去）訶字。當知真言速能成就扇底迦（Shantika）法。或有真言。初有𤙖字。後有泮吒字。或有[口*泮]字。當知真言速能成就阿毗遮嚕迦（Abhicharuka）法。
【English Translation】 English version: 金也) [(薩-文+(立-一))/木]啰(引)莽(village) 囊(上)[(薩-文+(立-一))/木]啰(city) 啰(引)瑟吒(fort) 啰(引)爾閻(lord) 那那字(giving)者. Know that this is the Pushtika (nourishing) mantra. 若有𤙖字賀囊(striking)畔吒(splitting)莽他(crushing)畔若(breaking)烏柘吒也(cutting)烏槎(removing)肥也(exerting force without releasing)戍沙也(drying up)忙啰也(killing)卻(eating)那也(eating)枳欏也(nailing)齒曳(breaking)挪也(destroying)婆(going)悉咩(bowl). 句嚕字者. Know that this is the Abhicharuka (curse) mantra. Furthermore, if a mantra's meaning is benevolent, know that it is used for Shantika (pacifying) purposes. If a mantra's meaning is fierce and wrathful, know that it is used for Abhicharuka (curse) purposes. If a mantra is neither benevolent nor fierce, know that it is used for Pushtika (nourishing) purposes. Furthermore, if one wishes to quickly accomplish Shantika (pacifying), one should use a Buddha family mantra. If one wishes to quickly accomplish Pushtika (nourishing), one should use a Lotus family mantra. If one wishes to quickly accomplish Abhicharuka (curse), one should use a Vajra family mantra. Furthermore, this sutra is profound and subtle, like the 'heaven among heavens'. There are also mantras that are the highest among the high. If one relies on this method, all matters will be accomplished without fail. Although this sutra belongs to the lower division of the Vajra family, because it is offered to the Buddha's teachings and permitted to be universally accomplished, it can also accomplish the methods of the upper two families. Just as a king's decree is followed, so too is this method. This should be understood accordingly. If a mantra, even with few syllables, begins with 'Om' and ends with 'Svaha', know that the mantra can quickly accomplish Shantika (pacifying) practices. Or if a mantra begins with '𤙖' and ends with 'Phat', or has '[口*泮]', know that the mantra can quickly accomplish Abhicharuka (curse) practices.
(肄-聿+余)]普字。此是訶聲。有如上字真言。速得成就阿毗遮嚕迦法。或有真言。初無唵字。復無莎訶字。又無𤙖字。亦無泮吒字。及無[口*(肄-聿+余)]普等字者。當知此等真言速能成就補瑟徴迦法。若復有人。欲求攝伏諸餘鬼魅及阿毗舍。當用使者及制吒迦等所說真言。速得成就。若復有異部真言。云能成就一切事者。但能成就本部所說。不通餘部。猶有經演彼有真言。為除毒病故說。亦能除余諸苦。當即知其通一切用善知其部。善識真言所應用處。亦須知其真言功力。復須善解修真言法。隨所求。隨稱彼法真言言相誦彼真言。即得成就。
蘇悉地羯啰經分別阿阇梨相品第三
複次我今當說阿阇梨相。一切真言由彼而得。故知阇梨最為相本。其相者何。謂支分圓滿福德莊嚴。善須知解世出世法。恒依法住。不行非法。具大慈悲。憐愍眾生貴族生長。性調柔軟。隨所共住。皆獲安樂。聰明智慧。辯才無礙。能懷忍辱。亦無我慢。常樂大乘。及解妙義。深信秘密之門。縱有小罪。猶懷大怖。身口意業。善須調柔。常樂轉讀大乘經典。復依法教勤誦真言而不間斷。所作悉地皆悉成者。復須善解畫曼荼羅。常具四攝為求大故。不樂小緣。永離慳吝。曾入大曼荼羅而受灌頂。復為先師而嘆德者。汝
【現代漢語翻譯】 現代漢語譯本： （肄-聿+余）普字，這是訶聲。如果有像上面這樣的字組成的真言，就能迅速成就阿毗遮嚕迦法（Abhicaruka，降伏法）。或者有的真言，開頭沒有唵（Om）字，結尾沒有莎訶（Svaha）字，也沒有𤙖字，也沒有泮吒（Phat）字，以及沒有（肄-聿+余）普等字的，應當知道這些真言能迅速成就補瑟徴迦法（Paushtika，增益法）。如果有人想攝伏各種鬼魅和阿毗舍（Avesha，附身），應當使用使者和制吒迦（Chetaka）等所說的真言，就能迅速成就。如果還有其他部的真言，聲稱能成就一切事情，那也只能成就本部所說的，不能通用於其他部。如同經典中演說的那樣，有的真言是爲了去除毒病而說的，也能去除其他各種痛苦，應當知道它能通用於一切，要善於瞭解它的部，善於識別真言所應用的場合，也要知道真言的功力，還要善於理解修持真言的方法，隨著所求，隨著相應的方法和真言的言語形式誦唸那個真言，就能得到成就。
《蘇悉地羯啰經》分別阿阇梨相品第三
其次，我現在要說阿阇梨（Acharya，導師）的相貌。一切真言都是由阿阇梨而得到的，所以要知道阿阇梨是最根本的。他的相貌是什麼樣的呢？就是支分圓滿，福德莊嚴，善於知曉和理解世間和出世間的法，恒常依法而住，不去做非法的事情，具有大慈悲心，憐憫眾生，出身于高貴的家族，性格調柔，隨和他一起居住，都能獲得安樂，聰明智慧，辯才無礙，能夠懷有忍辱之心，也沒有我慢之心，常常喜愛大乘佛法，並且理解其中的妙義，深深相信秘密之門，即使有小的罪過，也懷有大的恐懼，身口意三業，善於調伏和柔順，常常喜愛轉讀大乘經典，又依照佛法教導勤奮誦唸真言而不間斷，所作的悉地（Siddhi，成就）都能成就，還要善於繪畫曼荼羅（Mandala，壇城），常常具備四攝法（佈施、愛語、利行、同事）爲了追求大的成就，不貪圖小的緣分，永遠遠離慳吝，曾經進入大曼荼羅接受灌頂，又為先前的老師讚歎功德。
【English Translation】 English version: (肄-聿+余) Pu character. This is the sound of 'ha'. If there is a mantra composed of characters like the above, one can quickly achieve the Abhicaruka (subjugation) method. Or some mantras do not have the Om at the beginning, nor the Svaha at the end, nor the 𤙖 character, nor the Phat character, nor the (肄-聿+余) Pu character, etc. One should know that these mantras can quickly achieve the Paushtika (increasing benefit) method. If someone wants to subdue various ghosts and Avesha (possession), they should use the mantras spoken by messengers and Chetaka, etc., and they will quickly achieve it. If there are other mantras from other divisions that claim to be able to accomplish everything, they can only accomplish what is said in their own division and cannot be applied to other divisions. Just as it is said in the scriptures, some mantras are spoken to remove poison and disease, and they can also remove other sufferings. One should know that it can be applied to everything, be good at understanding its division, be good at recognizing the occasions where the mantra is applied, and also know the power of the mantra. One must also be good at understanding the method of practicing the mantra. According to what is sought, according to the corresponding method and the verbal form of the mantra, recite that mantra, and one will achieve it.
Susiddhikara Sutra, Chapter 3: Distinguishing the Characteristics of an Acharya
Furthermore, I will now speak of the characteristics of an Acharya (teacher). All mantras are obtained through the Acharya, so know that the Acharya is the most fundamental. What are his characteristics? They are: complete limbs, adorned with blessings and virtues, good at knowing and understanding worldly and transcendental dharmas, constantly abiding by the Dharma, not doing unlawful things, having great compassion, pitying sentient beings, born into a noble family, with a gentle nature, living with him brings peace and happiness, intelligent and wise, with unobstructed eloquence, able to be patient and tolerant, without arrogance, always loving the Mahayana Buddhism and understanding its profound meaning, deeply believing in the secret door, even with small sins, still having great fear, the three karmas of body, speech, and mind, well-tamed and gentle, always loving to recite the Mahayana scriptures, and diligently reciting mantras without interruption according to the teachings of the Dharma, and all the siddhis (achievements) that are made can be achieved. One must also be good at drawing mandalas (sacred circles), always possessing the four means of attraction (giving, kind speech, beneficial action, and cooperation), seeking great achievements, not greedy for small opportunities, forever free from stinginess, having entered the great mandala and received initiation, and praising the virtues of the former teacher.
從今往。堪授灌頂為阿阇梨。獲斯印可。方合自手造曼荼羅。須依次第。亦合授與弟子真言。若依此者。所受真言速得成就。不可懷疑。不于和上阿阇梨處擅誦真言。徒用功勞終不獲果。弟子之法。視阿阇梨。猶如三寶及菩薩等。為能授與歸依之處。于諸善事。而為因首。現世安樂。當來獲果。為依阿阇梨故。不久而得無上勝事所謂菩提。以是義故。比之如佛。以為弟子。承事阇梨。無有懈怠。勤持不闕。所授明王及明王妃。當得悉地必無疑也。
蘇悉地羯啰經分別持誦真言相品第四
複次我今演說持誦真言速獲成就修行法相。三業清凈。心不散亂。曾無間斷。常修智慧。能行一法。成就眾事。復離慳吝。所出言辭。無有滯礙。處眾無畏。所作速辦。當行忍辱。離諸諂佞。無諸疹病。常行實語。善解法事。年歲少壯。諸根身份。皆悉圓滿。於三寶處。常起信心。修習大乘微妙經典。諸善功德無懷退心。如此之人。速得成就。于諸菩薩。及以真言。常起恭敬。于諸有情。起大慈悲。如此之人速得成就。常樂寂靜。不欲眾鬧。恒行實語。作意護凈。如此之人。速得成就。若聞執金剛菩薩威力自在。聞已諦信。心生歡喜。如此之人。速得成就。若人少欲及以知足。誦持真言。念所求事。日夜不絕。如此之人。速
【現代漢語翻譯】 現代漢語譯本：從今以後，可以授予灌頂，成為阿阇梨（老師）。獲得這種印可，才能夠親手製作曼荼羅（壇城）。必須依照次第，也可以授予弟子真言（咒語）。如果依照這個方法，所接受的真言很快就能成就，不必懷疑。不要在和尚阿阇梨（上師）處擅自誦唸真言，白費功夫最終也不會獲得結果。弟子對待阿阇梨，要像對待三寶（佛、法、僧）和菩薩一樣，因為阿阇梨是能夠授予歸依之處的人，是各種善事的開端。現世獲得安樂，將來獲得果報。因為依靠阿阇梨的緣故，不久就能獲得無上殊勝之事，也就是菩提（覺悟）。因為這個緣故，將阿阇梨比作佛。作為弟子，侍奉阿阇梨，不要懈怠，勤奮地修持，不要缺少。所傳授的明王（智慧之王）以及明王妃，必定能夠獲得悉地（成就），這一點毫無疑問。
《蘇悉地羯啰經》分別持誦真言相品第四
再者，我現在宣說持誦真言快速獲得成就的修行方法。身、口、意三業清凈，內心不散亂，沒有間斷，經常修習智慧，能夠修行一種法門，成就眾多事情。還要遠離慳吝，所說的話語沒有阻礙，在眾人面前沒有畏懼，所做的事情迅速辦成。應當實行忍辱，遠離各種諂媚虛偽，沒有各種疾病，經常說實話，善於理解法事，年紀輕壯，各種根身部分都圓滿。對於三寶，經常生起信心，修習大乘微妙經典，對於各種善的功德不懷有退卻之心。這樣的人，很快就能獲得成就。對於諸位菩薩以及真言，經常生起恭敬心，對於各種有情眾生，生起大慈悲心。這樣的人，很快就能獲得成就。經常喜歡寂靜，不喜歡熱鬧，恒常說實話，用心守護清凈。這樣的人，很快就能獲得成就。如果聽聞執金剛菩薩（手持金剛杵的菩薩）威力自在，聽聞后真實相信，內心生起歡喜。這樣的人，很快就能獲得成就。如果人少欲知足，誦持真言，唸誦所求的事情，日夜不停絕。這樣的人，很快就...
【English Translation】 English version: From this day forward, one may be empowered with Abhiṣeka (initiation) to become an Ācārya (teacher). Having obtained this seal of approval, one is then qualified to create a Maṇḍala (sacred diagram) with one's own hands. One must follow the proper sequence and may also impart Mantras (sacred formulas) to disciples. If one follows this method, the Mantras received will quickly lead to Siddhi (accomplishment), without doubt. One should not presumptuously recite Mantras in the presence of one's preceptor Ācārya, for such futile effort will not yield results. The disciple's duty is to regard the Ācārya as the Three Jewels (Buddha, Dharma, Sangha) and Bodhisattvas, for the Ācārya is the one who bestows refuge and is the initiator of all virtuous deeds. In this life, one obtains happiness, and in the future, one reaps the rewards. By relying on the Ācārya, one will soon attain the supreme and unsurpassed achievement, namely Bodhi (enlightenment). For this reason, the Ācārya is likened to the Buddha. As a disciple, one should serve the Ācārya without laziness, diligently maintaining one's practice without fail. The Vidyārāja (wisdom king) and Vidyārājñī (wisdom queen) that one has been initiated into will certainly lead to Siddhi, without any doubt.
Susiddhikara-sūtra, Chapter Four: On the Characteristics of Reciting and Holding Mantras
Furthermore, I will now expound on the practices for swiftly attaining accomplishment through holding and reciting Mantras. One should purify the three karmas (body, speech, and mind), maintain a focused mind without distraction, practice continuously without interruption, and constantly cultivate wisdom. One should be capable of practicing one Dharma (teaching) to accomplish many things. Moreover, one should be free from stinginess, one's speech should be unhindered, one should be fearless in gatherings, and one's actions should be swiftly executed. One should practice patience, be free from flattery and deceit, be without ailments, always speak truthfully, and be skilled in understanding Dharma matters. One should be young and vigorous, with all faculties and body parts complete. One should always have faith in the Three Jewels, study the profound and subtle scriptures of the Mahāyāna (Great Vehicle), and not harbor any thoughts of retreat from virtuous deeds. Such a person will quickly attain accomplishment. One should always have reverence for all Bodhisattvas and Mantras, and generate great compassion for all sentient beings. Such a person will quickly attain accomplishment. One should always delight in solitude and not desire crowds, constantly speak truthfully, and diligently protect purity. Such a person will quickly attain accomplishment. If one hears of the majestic power and freedom of Vajrapāṇi Bodhisattva (Bodhisattva holding the Vajra), and upon hearing, one sincerely believes and rejoices in one's heart, such a person will quickly attain accomplishment. If a person has few desires and is content, recites and holds Mantras, and contemplates on the desired matter day and night without ceasing, such a person will quickly...
得成就。若人初聞真言法。則身毛皆豎。心懷踴躍歡喜。如此之人。成就法器。若人夢中自見悉地。如經所說。心樂寂靜。不與眾居。如此之人。速得成就。若人復有于阿阇梨所。敬重如佛。如此之人。速得成就。若人持誦真言。久無效驗。亦不棄捨。倍增廣愿。轉加精進。以成為限。如此之人。速得成就。
蘇悉地羯啰經分別同伴品第五
複次當說其同伴相。福德莊嚴。貴族生者。常樂正法。不行非法。復懷深信。離諸恐怖。精進不退。奉行尊教。常作實語。諸根支分。皆悉圓滿。身無疾病。不過大長。復不大短。不大肥粗。亦不瘦小。不用大黑。亦不極白。離此諸過。福德同伴。能忍諸苦。善解真言。及曼荼羅供養次第諸餘法則。常修梵行。忍順諸事。出言柔軟。令人樂聞。離諸我慢。強記不忘。有教奉行。不相推託。多聞智慧。慈心不瞋。常念佈施。善解分別。明王真言。常須唸誦所持真言。與尊行同。兼明結界護身等法。得如是伴。當速成就。三業調善。曾於師所。入曼荼羅。歸依佛教。不習邪法。善知尊者。所須次第。不待言教。隨有所求。知時即送。具如此者。為勝同伴。身意賢善。心無憂惱。決定堅固。終不退心。得如是伴。當速成就。于多財利。不生貪著。具如是德。說為勝伴。復於行
【現代漢語翻譯】 現代漢語譯本 能獲得成就。如果有人初次聽聞真言法，就全身毛髮豎立，內心充滿踴躍歡喜，這樣的人，是成就法器的材料。如果有人在夢中自己見到悉地（Siddhi，成就），如經文所說，喜愛寂靜，不與眾人居住，這樣的人，迅速獲得成就。如果有人對於阿阇梨（Acharya，導師）敬重如同佛陀，這樣的人，迅速獲得成就。如果有人持誦真言，長久沒有效果，也不放棄，加倍增長願力，更加精進，以成就為目標，這樣的人，迅速獲得成就。
《蘇悉地羯啰經》分別同伴品第五
再次，應當說同伴的相貌。有福德莊嚴，出生于貴族，常常喜愛正法，不做非法之事，又懷有深深的信心，遠離各種恐怖，精進不退，奉行師長的教導，常常說實話，各個肢體都圓滿，身體沒有疾病，不過於高大，也不過於矮小，不太肥胖粗壯，也不太瘦小，不是太黑，也不是極白，遠離這些過失，是有福德的同伴。能夠忍受各種苦難，善於理解真言以及曼荼羅（Mandala，壇城）供養的次第和其他法則，常常修行梵行，忍耐順從各種事情，說出的話語柔和，令人樂於聽聞，遠離各種我慢，記憶力強，不會忘記，有教導就奉行，不互相推諉，博學多聞有智慧，有慈悲心不嗔恨，常常想著佈施，善於理解分辨，明王真言，常常需要念誦所持的真言，與本尊的行持相同，兼明白結界護身等法。得到這樣的同伴，應當迅速成就。身口意三業調和善良，曾經在師長那裡，進入曼荼羅，歸依佛教，不學習邪法，善於知道本尊所需要的次第，不用等待師長的言語教導，隨著本尊有所需求，知道時機就送上。具備這樣條件的人，是殊勝的同伴。身心賢善，內心沒有憂愁煩惱，決定堅固，始終不退轉。得到這樣的同伴，應當迅速成就。對於很多財物利益，不生起貪婪執著，具備這樣的德行，可以稱為殊勝的同伴。又在修行中
【English Translation】 English version One will attain accomplishment. If a person, upon first hearing the mantra dharma, experiences hair standing on end and a heart filled with joy and elation, such a person is a vessel for accomplishment. If a person dreams of seeing Siddhi (Siddhi, accomplishment) as described in the scriptures, delights in tranquility, and does not dwell with the multitude, such a person will quickly attain accomplishment. If a person reveres the Acharya (Acharya, teacher) as the Buddha, such a person will quickly attain accomplishment. If a person recites mantras for a long time without effect, yet does not abandon them, but redoubles their vows, increases their diligence, and strives until accomplishment, such a person will quickly attain accomplishment.
Susiddhikara Sutra, Chapter 5: Distinguishing Companions
Furthermore, the characteristics of a companion should be described. One with adorned merit, born into a noble family, who constantly delights in the true Dharma, does not engage in unlawful acts, possesses deep faith, is free from all fears, is diligent and unretreating, upholds the teacher's instructions, always speaks truthfully, has complete limbs, is free from illness, is neither too tall nor too short, neither too fat nor too thin, neither too dark nor extremely white, and is free from these faults, is a meritorious companion. One who can endure all suffering, is skilled in understanding mantras and the order of Mandala (Mandala, sacred circle) offerings and other rules, constantly practices brahmacharya, endures and complies with all matters, speaks gently, is pleasing to hear, is free from all arrogance, has a strong memory and does not forget, follows instructions, does not shirk responsibility, is learned and wise, has a compassionate heart and is not angry, constantly thinks of giving, is skilled in understanding and distinguishing, the Vidyaraja (Vidyaraja, wisdom king) mantras, constantly needs to recite the mantras held, whose practice is the same as the deity, and also understands the methods of establishing boundaries and protecting the body. Obtaining such a companion, one should quickly attain accomplishment. One whose body, speech, and mind are harmonious and virtuous, who has entered the Mandala with the teacher, takes refuge in Buddhism, does not practice heretical dharmas, is skilled in knowing the order of what the deity needs, does not wait for the teacher's instructions, and sends what is needed when the time is right. One who possesses these qualities is a superior companion. One whose body and mind are virtuous, whose heart is free from sorrow and distress, who is resolute and firm, and never retreats. Obtaining such a companion, one should quickly attain accomplishment. One who does not become greedy or attached to much wealth and profit, possessing such virtues, can be called a superior companion. Furthermore, in practice
者。心無舍離。若欲成就諸餘藥等。為作強緣。不應舍離。自然聖戒。具如是德。說為勝伴。於行者處。無所規求。未得悉地。成就以來。終不捨離。縱淹年歲。復無悉地。終不懷于舍離之心。假有大苦。及余難事。逼切身心。亦不應舍。具如是德。說為勝伴。若有如前種種德行。堪能成就最上勝事。縱無前德。但明真言成就法則。並須善解諸曼荼羅。智慧高明。復加福德。勝持誦者。如是之伴。亦能成就最上勝事。為欲成就最上勝事故。其福德伴。半月半月。與持誦者。而作灌頂及以護摩。隨時所辦香花然燈。諸餘次第擁護揀擇。隨所有為並須助作。非直助修如前等事。若持誦者。有所虧失。其福德伴依于經法。以理教誨。勿令有闕。乃至廣為開示因緣。具如是者。最為勝伴。行者每日持誦之時。及所行事。有時忘失。其福德伴。隨所見處。相助作之。使令周備。若欲成就藥法之時。須常以手按其藥。或以草干而用按之。唸誦作法事務雖多。終不廢忘。行者持誦欲了之時。其伴當須側近而立。看彼行者。唸誦既勞。或恐忘作。發遣尊法。置數珠法。及余法等。見彼忘處。應助作之。其伴常須持誦供養。所作諸事而生福德。並皆迴向持真言者。滿所求愿。有所指授。唯共伴語。既欲成就最勝事故。更許一伴。展轉令語
【現代漢語翻譯】 現代漢語譯本：這樣的人，心中沒有捨棄離開的想法。如果想要成就其他的藥物等等，作為強大的助緣，不應該捨棄離開。自然產生的聖戒，具備這樣的德行，可以稱為殊勝的同伴。對於修行者來說，沒有任何要求，在未得到成就之前，直到成就之後，始終不會捨棄離開。即使經過多年，仍然沒有成就，也始終不會懷有捨棄離開的心。即使有巨大的痛苦，以及其他的困難的事情，逼迫身心，也不應該捨棄。具備這樣的德行，可以稱為殊勝的同伴。如果具備像前面所說的各種德行，能夠成就最上殊勝的事情。即使沒有前面的德行，但是明白真言成就的法則，並且能夠很好地理解各種曼荼羅（壇城，象徵宇宙結構的影象），智慧高明，再加上福德，勝過持誦者。這樣的同伴，也能夠成就最上殊勝的事情。爲了成就最上殊勝的事情，這個有福德的同伴，每半個月，就為持誦者進行灌頂（一種宗教儀式）以及護摩（火供，一種祭祀儀式）。隨時準備香、花、燈，以及其他的次第，擁護選擇，儘自己所能地幫助修行者。不僅僅是幫助修行像前面所說的事情，如果持誦者有什麼缺失，這個有福德的同伴，依據經書的教法，用道理來教誨他，不要讓他有所缺失，甚至廣泛地為他開示因緣。具備這樣德行的人，是最殊勝的同伴。修行者每天持誦的時候，以及所做的事情，有時會忘記，這個有福德的同伴，在看到的地方，互相幫助完成，使之周全完備。如果想要成就藥法的時候，必須經常用手按著藥物，或者用草莖來按著它。唸誦作法的事務雖然很多，始終不會廢棄忘記。修行者持誦快要結束的時候，這個同伴應當在旁邊站立，看著這個修行者。唸誦已經勞累，或者恐怕忘記了，發送尊法，放置數珠（念珠），以及其他的法等等，看到他忘記的地方，應當幫助他完成。這個同伴經常需要持誦供養，所做的各種事情而產生的福德，都回向給持真言者，滿足他所求的願望。有所指示傳授，只和同伴說。既然想要成就最殊勝的事情，可以允許再有一個同伴，輾轉地傳達話語。
【English Translation】 English version: Such a person has no intention of abandoning or leaving. If one desires to accomplish other medicines, etc., as a strong supporting condition, one should not abandon or leave. The naturally arising sacred precepts, possessing such virtues, can be called excellent companions. For the practitioner, there are no demands; before attaining accomplishment, and until after accomplishment, they will never abandon or leave. Even after many years, if there is still no accomplishment, they will never harbor the intention of abandoning. Even if there is great suffering and other difficult matters pressing on body and mind, one should not abandon. Possessing such virtues, they can be called excellent companions. If one possesses the various virtues mentioned earlier, capable of accomplishing the most supreme and excellent matters, even without the previous virtues, but understanding the principles of mantra accomplishment, and being able to understand various Mandalas (sacred diagrams representing the cosmos), with high wisdom and added merit, surpassing the mantra reciter, such a companion can also accomplish the most supreme and excellent matters. In order to accomplish the most supreme and excellent matters, this meritorious companion, every half month, performs Abhiṣeka (initiation ritual) and Homa (fire offering ritual) for the mantra reciter. At any time, prepare incense, flowers, lamps, and other procedures, protect and select, and help the practitioner to the best of their ability. Not only helping with practices like those mentioned earlier, but if the mantra reciter has any shortcomings, this meritorious companion, based on the teachings of the scriptures, instructs them with reason, not allowing them to have any deficiencies, and even extensively explains the causes and conditions to them. A person with such virtues is the most excellent companion. When the practitioner recites mantras daily, and in the things they do, sometimes they may forget. This meritorious companion, wherever they see it, helps each other to complete it, making it thorough and complete. If one wants to accomplish the medicine practice, one must often press the medicine with one's hand, or press it with a grass stem. Although there are many tasks of reciting mantras and performing practices, one will never abandon or forget. When the practitioner is about to finish reciting mantras, this companion should stand nearby, watching the practitioner. The recitation is already tiring, or perhaps they have forgotten to send off the honored Dharma, place the rosary, and other Dharmas, etc. Seeing the places they have forgotten, they should help them complete it. This companion often needs to recite mantras and make offerings, and the merits generated from all the things they do are dedicated to the mantra holder, fulfilling their desired wishes. If there are any instructions to be given, only speak to the companion. Since one wants to accomplish the most supreme matter, one can allow another companion to relay the words.
不得參差。其伴所食與行者同。行者所食如依法制。具如是者。堪為最上勝事同伴。第三同伴福德亦然。一如前說。
蘇悉地羯啰經揀擇處所品第六
複次演說持誦真言成就處所者。于住何方速得成就。佛所得道降四魔軍。如是之處最為勝上。速得成就。尼連禪河。于彼岸側無諸難故。其地方所速得悉地。縱有眾魔。不能為障。所求之事無不成就。如是之處速得悉地。或於佛所轉法輪處。或於拘尸那城佛涅槃處。或於迦毗羅城佛所生處。如上四處最為勝上。無障嬈故。三種悉地決定得成。又于諸佛所說勝處。復有菩薩所說勝處。佛八大塔。或於名山多諸林木。復多果實。泉水交流。如是之處。說為勝處。或於蘭若多諸花果。復有水流。人所愛樂。如是之處。說為勝處。復有蘭若。多諸麋鹿。無人采捕。復無羆熊虎狼等獸。如是之處。說為勝處。或無大寒。復無大熱。其處宜人心所樂者。如是之處。說為勝處。或於山傍。或山峰頂。或獨高臺。或於山腹中。彼復有水。如是之處。說為勝處。復有勝處。青草遍地。樹多諸花。中有其木堪作護摩。如是之處。說為勝處。或於安置舍利塔前。或於山中安舍利處。或四河邊或有蘭若。種種林木而飾嚴之。無多人處。或於寒林煙不絕處。或大河岸。或大池邊。或於曾
【現代漢語翻譯】 現代漢語譯本 不得參差。同伴所食用的食物與修行者相同。修行者所食用的食物應如法制作。具備這些條件，堪稱為最上殊勝的同伴。第三種同伴的福德也一樣，與前面所說相同。
《蘇悉地羯啰經·揀擇處所品》第六
再次宣說持誦真言能夠成就的處所。在什麼地方居住能夠迅速獲得成就？如同佛陀證得菩提，降伏四魔軍的地方，這樣的處所最為殊勝，能夠迅速獲得成就。尼連禪河（Niranjana River）。在那條河的岸邊沒有諸多的災難，那個地方能夠迅速獲得悉地（Siddhi，成就）。縱然有眾多的魔障，也不能成為障礙。所祈求的事情沒有不成就的。這樣的處所能夠迅速獲得悉地。或者在佛陀最初轉法輪的地方，或者在拘尸那城（Kushinagar）佛陀涅槃的地方，或者在迦毗羅城（Kapilavastu）佛陀出生的地方。如上四個地方最為殊勝，沒有障礙侵擾的緣故，三種悉地必定能夠成就。又在諸佛所說的殊勝處所，還有菩薩所說的殊勝處所，佛陀的八大塔，或者在名山中，那裡有很多的樹木，有很多的果實，泉水交流。這樣的處所，被稱為殊勝處所。或者在遠離塵囂的精舍（Aranya）中，那裡有很多的花果，還有流水，是人們所喜愛的地方。這樣的處所，被稱為殊勝處所。又有一種精舍，那裡有很多的麋鹿，沒有人去捕捉它們，也沒有熊、虎、狼等野獸。這樣的處所，被稱為殊勝處所。或者沒有太大的寒冷，也沒有太大的炎熱，那個地方適宜人居住，是人們所喜愛的地方。這樣的處所，被稱為殊勝處所。或者在山傍，或者在山峰頂，或者在獨自的高臺，或者在山腹中，那裡又有水。這樣的處所，被稱為殊勝處所。又有一種殊勝處所，那裡青草遍地，樹上有很多的花，其中有樹木可以用來製作護摩（Homa，火供）。這樣的處所，被稱為殊勝處所。或者在安置舍利塔（Relic Stupa）的前面，或者在山中安置舍利的地方，或者在四條河的旁邊，或者有精舍，用各種各樣的林木來裝飾它，沒有人多的地方，或者在寒林（Cemetery）中煙火不絕的地方，或者在大河的岸邊，或者在大池的旁邊，或者在曾經
【English Translation】 English version There should be no discrepancies. The food eaten by the companion should be the same as that eaten by the practitioner. The food eaten by the practitioner should be prepared according to the Dharma. One who possesses these qualities is worthy of being the most supreme and excellent companion. The merit of the third type of companion is also the same, as described earlier.
Susiddhikara Sutra, Chapter 6: Selection of Places
Furthermore, I will explain the places where the recitation of mantras can lead to accomplishment. In what place does one quickly attain accomplishment by residing there? Just as the Buddha attained enlightenment and subdued the four Maras (demons), such a place is the most supreme and allows for swift accomplishment. The Niranjana River. On the banks of that river, there are no calamities, and that place allows for the swift attainment of Siddhi (accomplishment). Even if there are many demons, they cannot create obstacles. Whatever is sought will be accomplished. Such a place allows for the swift attainment of Siddhi. Or in the place where the Buddha first turned the Wheel of Dharma, or in Kushinagar (Kushinagar) where the Buddha entered Nirvana, or in Kapilavastu (Kapilavastu) where the Buddha was born. The above four places are the most supreme, and because there are no disturbances, the three types of Siddhi will definitely be attained. Also, in the excellent places spoken of by the Buddhas, there are also excellent places spoken of by the Bodhisattvas, the eight great stupas of the Buddha, or in famous mountains with many trees, many fruits, and flowing springs. Such a place is said to be an excellent place. Or in a secluded hermitage (Aranya) with many flowers and fruits, and flowing water, a place loved by people. Such a place is said to be an excellent place. Also, there is a hermitage with many deer, where no one hunts them, and there are no bears, tigers, wolves, or other beasts. Such a place is said to be an excellent place. Or where there is no great cold, and no great heat, a place that is pleasant and loved by people. Such a place is said to be an excellent place. Or beside a mountain, or on a mountain peak, or on a solitary high platform, or in the belly of a mountain, where there is also water. Such a place is said to be an excellent place. Also, there is an excellent place where green grass covers the ground, and the trees have many flowers, and there are trees suitable for making Homa (fire offering). Such a place is said to be an excellent place. Or in front of a Relic Stupa, or in a place in the mountains where relics are placed, or beside four rivers, or where there is a hermitage adorned with various trees, a place without many people, or in a cemetery (cold forest) where smoke never ceases, or on the bank of a large river, or beside a large pond, or where there was
有多牛居處。或於迥獨大樹之下。神靈所依。日影不轉。或多聚落一神祠處。或於十字大路之邊。或龍池邊。如是之處。說為勝處。或佛經行所至之國。如是之方速得成就。但有國土。諸人四輩。深信三寶。弘揚正法。如是之處。速得成就。復有國土。多諸仁眾。並具慈悲。如是之處。速得成就。既得如是上妙處所。應須揀擇地中穢惡瓦礫等物。曼荼羅品一一廣明。如悉地法。善須分別三部處所。復須分別扇底迦法。補瑟徴迦。阿毗遮嚕迦。如是三法。復須分別上中下成。即於是處。隨心所宜。應涂灑掃作諸事業。速得成就悉地之法。
蘇悉地羯啰經持戒品第七
複次廣說制持真言法則。若依此戒。不久當獲成就。若有智者持諸真言。先斷于瞋。乃至邪神不應生忿。復于余類持真言者。亦不懷瞋。于諸真言。不應擅意。乃至功德及諸法則而分別之。應于諸真言及以法則。深生敬重。于諸惡人。善須將護。何以故。能障大事及懷彼故。于阿阇梨所。縱見愆過。三業猶不生於憍慢之心。口不談說種種是非心。意終不分別愆過之想。縱有愆過。尚不談說。況依法耶。縱他懷惡。終不加報。又復不得以自所持真言縛他明王。及生損害。並苦治罰。亦復不應作降怨法。未曾經于阿阇梨處而受真言者。不應與彼受持。
又於三寶處不生恭敬者。及是外道。雖于阿阇梨所受得真言。後退本心。亦不可與。乃至手印及以真言。並功能法及普行法。並不應與。未曾經入曼荼羅者。亦不授與。不應跳驀。一切有情兩足之類。乃至多足。亦復如是。又不應驀。諸地印過。所謂錘輪棒杵螺拔折羅等。及以索成並不應驀。諸餘藥草根莖枝葉。及以子實。亦不應驀。亦不棄于不凈之中。若樂成就真言法者。應須依制不應詰難大乘正義。若聞菩薩甚深希有不思議行。應生諦信。不懷疑心。持真言人。不應與彼。別持誦人。更相施驗。若緣小過。不應作降伏法。樂成就人。不應歌。詠調戲。又為嚴身故。不應塗飾及帶花鬘。亦不跳躑而行。亦不河中浮戲。略而言之。身諸調笑皆不應作。口業不善皆不應作。所謂作虛誑語。染污心語。離間和合。惡口罵詈。所作對答。不假多言。無益言談。終不習學。亦復不與外道共住。及以難詰旃荼羅類。皆不與語不應與于諸人談話。唯除同伴。當唸誦時。縱是同伴。亦不與語。持誦余時自非所須不與伴語。亦不以油涂身。又不應吃五辛。䓗䔉蘿蔔油麻並酢。及餘一切諸菜茹米粉豆餅。並饉畢豆。及油麻餅。並作團食。皆不應吃。一切毗那夜迦所愛之食。及供養殘食。油麻粳豆粥。及以乳粥。皆不應食。一切車乘。及以
【現代漢語翻譯】 現代漢語譯本： 對於不恭敬三寶（佛、法、僧）的人，以及外道（佛教以外的宗教），即使從阿阇梨（梵文：ācārya，意為導師）處獲得了真言（梵文：mantra，意為咒語），如果後來退失了最初的信心，也不應該傳授給他。乃至手印（梵文：mudrā，象徵性的手勢）以及真言，還有功能法和普行法，都不應該傳授。沒有進入過曼荼羅（梵文：maṇḍala，壇城）的人，也不應該傳授。不應該隨意踐踏一切有情眾生，無論是兩足的還是多足的。也不應該隨意跨越諸地印過的地方，比如錘、輪、棒、杵、螺、拔折羅（梵文：vajra，金剛杵）等，以及用繩索圍成的地方都不應該跨越。對於其他的藥草，無論是根莖枝葉，還是子實，也不應該隨意踐踏，也不應該丟棄在不乾淨的地方。如果想要成就真言法，就應該遵守規制，不應該詰難大乘佛教的正義。如果聽到菩薩甚深希有不可思議的行跡，應該生起真實的信心，不應該懷疑。持真言的人，不應該和其他持誦人互相施展驗證法術。如果因為小的過失，不應該使用降伏法。想要成就的人，不應該唱歌、詠唱、調戲。爲了裝飾身體，不應該塗抹裝飾品和佩戴花鬘，也不應該跳躍行走，也不應該在河中嬉戲。簡而言之，一切身體上的調笑都不應該做，口業上的不善都不應該做，比如作虛假的謊言，染污內心的語言，離間和合，惡語罵人。所作的對答，不應該多言，無益的言談，終究不應該學習。也不應該和外道共同居住，以及難以詰問的旃荼羅（梵文：caṇḍāla，印度種姓制度中的賤民）之類的人，都不應該和他們說話，不應該和這些人談話，除非是同伴。當唸誦的時候，即使是同伴，也不應該說話。持誦以外的時間，如果不是必須，也不要和同伴說話。也不要用油塗抹身體，也不應該吃五辛（五種辛辣的蔬菜）：蔥、蒜、韭菜、蘿蔔、油麻，以及醋，以及其他一切蔬菜、米粉、豆餅，以及饉畢豆，以及油麻餅，以及做成團狀的食物，都不應該吃。一切毗那夜迦（梵文：Vināyaka，像頭神）所喜愛的食物，以及供養后的殘食，油麻粳豆粥，以及乳粥，都不應該吃。一切車乘，以及
【English Translation】 English version: Furthermore, those who do not generate reverence towards the Three Jewels (Buddha, Dharma, Sangha), and those who are non-Buddhists (outsiders), even if they have received mantras (sacred utterances) from an ācārya (teacher), if they later regress from their original intention, should not be given [the mantras]. Even hand gestures (mudrās), mantras, as well as functional practices and universal practices, should not be given. Those who have never entered a maṇḍala (sacred diagram) should also not be given [these teachings]. One should not carelessly step over any sentient beings, whether they are two-legged or multi-legged. Similarly, one should not carelessly step over places marked with earth seals, such as hammers, wheels, clubs, pestles, conches, vajras (thunderbolts), etc., and places enclosed by ropes. One should also not carelessly step over other medicinal herbs, whether they are roots, stems, branches, leaves, or fruits. Nor should one discard them in unclean places. If one desires to accomplish the mantra practices, one should follow the rules and not question the correct meaning of Mahayana Buddhism. If one hears of the profound, rare, and inconceivable deeds of Bodhisattvas, one should generate true faith and not harbor doubts. A mantra practitioner should not engage in mutual testing of magical powers with other practitioners. One should not use subjugation methods for minor offenses. Those who desire accomplishment should not sing, chant, or engage in frivolous behavior. Also, for the sake of adorning the body, one should not apply decorations or wear flower garlands, nor should one walk with leaps and bounds, nor should one play in the river. In short, all bodily jesting should not be done, and all unwholesome verbal actions should not be done, such as speaking false lies, defiling words, sowing discord, uttering harsh curses. In one's responses, one should not use excessive words, and one should never learn useless talk. One should also not live with non-Buddhists, or with those of the caṇḍāla (outcaste) class who are difficult to question. One should not speak to them, and one should not converse with people, except for companions. When reciting, even if it is a companion, one should not speak. At other times than recitation, unless it is necessary, one should not speak with companions. One should also not apply oil to the body, nor should one eat the five pungent spices: onions, garlic, leeks, radishes, sesame, as well as vinegar, and all other vegetables, rice flour, bean cakes, as well as 饉畢 beans, sesame cakes, and foods made into balls, all of which should not be eaten. All foods loved by Vināyakas (obstacle-creating deities), as well as leftover food from offerings, sesame rice porridge, and milk porridge, should not be eaten. All vehicles, and
鞍乘。皆不乘騎。及所被驀食。並被觸食。並不得食。又一切嚴身之具。所謂鏡花。並以粉藥傘蓋非因緣事。不應以手揩手以腳揩腳。不於一切水中。及側近水大小便。不應以手承食而食。亦不用錘銅器食。其諸葉中不翻盛食。不臥大小床榻。亦不與人同臥。欲臥之時。安心寂靜清凈而臥。尋思智慧不覆面而臥。亦不仰臥。如師子王。右脅而臥。當臥之時。不得張目而睡。日不應再食。不應斷食。不應多食。不應全少。于食有疑。不須食之。一切調戲。及多人叢聚。乃至女人。皆不觀看。身口意等所受好房舍及好飲食。皆不應著。應受惡房舍及惡飲食。皆不應棄。不應著紫衣裳。及不著故破之衣。垢穢之衣。唸誦之時。應著內衣。亦不自卑下。云多愆犯。無由得成悉地。復為宿世之業身嬰諸疾。終不應違闕。唸誦于阿阇梨邊所受真言。終不捨棄。于其夢中。或於虛空。又聲告言。汝不應持是真言。如是頻聞。亦不捨棄。復不瞋彼。何以故。並是魔故。唯須精進。不應退止。心不惡思攀緣諸境。縱放諸根。恒常護凈。而唸誦之。若求大成就。自所持真言。不應攝伏魍魎。亦不擁護自他。亦不救難及禁諸毒。非持所持真言。諸餘真言。亦不應作。所有隨用一切真言。皆不應頻頻而作。亦不與人互諍驗力。若欲求悉地。當須
【現代漢語翻譯】 現代漢語譯本 不乘坐任何坐騎。凡是（坐騎）被（人或動物）咬食過的，或者被（人或動物）觸碰過的食物，都不應該食用。還有一切裝飾身體的物品，比如鏡子、鮮花，以及粉末藥物、傘蓋等與修行無關的東西，都不應該使用。不應該用手搓手，用腳搓腳。不在一切水中以及靠近水的地方大小便。不應該用手捧著食物吃，也不用銅製的器皿吃飯。不要在葉子中翻過來盛食物。不睡在大的或小的床榻上，也不與他人同睡。想要睡覺的時候，安心保持寂靜清凈的狀態入睡。思考智慧，不要蒙著臉睡覺，也不要仰臥。像獅子王一樣，右側臥著。睡覺的時候，不要睜著眼睛。一天不應該吃兩頓飯，不應該斷食，不應該多吃，也不應該吃得太少。對於食物有疑慮，就不需要吃。一切調戲玩樂，以及多人聚集的地方，乃至女人，都不應該觀看。對於身口意所感受到的好的房舍和好的飲食，都不應該執著。應該接受不好的房舍和不好的飲食，也不應該拋棄。不應該穿紫色的衣服，也不應該穿破舊的衣服、髒污的衣服。唸誦的時候，應該穿著內衣。也不要自我貶低，說自己罪過太多，無法成就悉地（siddhi，成就）。即使因為前世的業力而身患疾病，也終究不應該停止唸誦從阿阇梨（Acharya，導師）那裡接受的真言（mantra，咒語）。終究不應該捨棄。即使在夢中，或者在虛空中，有聲音告訴你，你不應該持誦這個真言，像這樣多次聽到，也不要捨棄。也不要因此而嗔恨他們。為什麼呢？因為這些都是魔。只需要精進，不應該退縮。心裡不要惡思，不要攀緣外境，不要放縱諸根，要恒常保持清凈，然後唸誦。如果想要獲得大的成就，自己所持誦的真言，不應該用來攝伏魍魎（wangliang，鬼怪），也不應該用來擁護自己或他人，也不應該用來救難或禁止毒害。不是自己所持誦的真言，其他的真言也不應該修習。所有隨心使用的真言，都不應該頻繁地使用。也不要與人互相爭鬥驗證法力。如果想要獲得悉地（siddhi，成就），應當...
【English Translation】 English version Do not ride any mounts. Any food that has been bitten by (people or animals), or touched by (people or animals), should not be eaten. Also, all items for adorning the body, such as mirrors, flowers, as well as powdered medicines, umbrellas, and other things unrelated to practice, should not be used. One should not rub hands together with hands, or rub feet together with feet. Do not urinate or defecate in any water or near water sources. One should not eat by holding food in the hands, nor eat with copper utensils. Do not turn over food in leaves. Do not sleep on large or small beds, nor sleep with others. When wanting to sleep, settle the mind into a state of stillness and purity before sleeping. Contemplate wisdom, do not sleep with the face covered, nor sleep on the back. Like the lion king, sleep on the right side. When sleeping, do not sleep with eyes open. One should not eat two meals a day, should not fast, should not overeat, nor should one eat too little. If there is doubt about food, there is no need to eat it. All teasing and amusement, and places where many people gather, even women, should not be watched. One should not be attached to good dwellings and good food that are perceived by body, speech, and mind. One should accept bad dwellings and bad food, and should not discard them. One should not wear purple clothes, nor should one wear old, torn clothes, or dirty clothes. When reciting, one should wear undergarments. Also, do not belittle oneself, saying that one has too many faults and cannot achieve siddhi (siddhi, accomplishment). Even if one is afflicted with illness due to past karma, one should not stop reciting the mantra (mantra, spell) received from the Acharya (Acharya, teacher). One should never abandon it. Even if in a dream, or in the void, a voice tells you that you should not hold this mantra, even if you hear it many times, do not abandon it. Also, do not be angry with them. Why? Because these are all demons. One only needs to be diligent and should not retreat. The mind should not have evil thoughts, should not cling to external objects, should not indulge the senses, but should constantly maintain purity, and then recite. If one wants to attain great accomplishment, the mantra that one holds should not be used to subdue wangliang (wangliang, goblins), nor should it be used to protect oneself or others, nor should it be used to rescue from difficulties or to prohibit poisons. One should not practice other mantras that are not the mantra that one holds. All mantras used at will should not be used frequently. Also, do not fight with others to verify magical powers. If one wants to obtain siddhi (siddhi, accomplishment), one should...
三時持誦三時洗凈。洗凈凈時。非但空水和真言水而洗凈之。水真言曰。
唵𤙖賀曩嚩日哩(二合)嚩日[口*(肄-聿+余)]儜(上)賀(上驚聲)
澡浴之時。應用凈土遍身涂洗。用真言土誦經七遍。土真言曰。
唵嚩日啰(二合)賀啰𤙖
水土之中多有行障毗那夜迦。先鬚髮遣。然後用之。誦此真言。而遣逐之。於水土中遣障真言曰。
曩謨嚩日啰(引)也𤙖賀曩度曩莽他尾特瞢(二合)娑瑜瑳(去)啰也泮吒
又先取水。以手和攪。誦真言訖。而用澡浴。澡浴真言曰。
曩謨啰怛曩(二合)怛啰(二合)夜也娜莽室戰(二合)拏嚩日啰(二合)簸儜(上)曳摩訶(去)藥乞沙(二合)細囊缽多(上)曳娜謨(上)能(去)
用此真言水隨意澡浴。澡浴之時。不應談話。澡浴未了已來。常須心念次下心真言。浴時心真言曰。
唵 闇沒(二合)帝𤙖泮吒(二合)
澡浴既了。應以兩手掬水一掬。用前心真言加之。經誦七遍。用灌其頂。如是三度。應結頂發。誦真言之經七遍。當頂作發。若是出家。應以右手為拳。置於頂上。如前遍數同結頂發。頂發真言曰。
唵 蘇悉地羯哩莎(去)訶
次應洗手取水三度漱口。然後浴自本尊。
【現代漢語翻譯】 現代漢語譯本： 三時持誦，三時洗凈。洗凈之時，不僅僅用空水和真言水來洗凈，水真言說：
唵 𤙖賀曩嚩日哩（二合，vajri，金剛）嚩日[口*(肄-聿+余)]儜（上）賀（上，驚聲）
澡浴之時，應用凈土遍身涂洗，用真言土誦經七遍，土真言說：
唵 嚩日啰（二合，vajra，金剛）賀啰𤙖
水土之中多有行障毗那夜迦（Vinayaka，障礙神），先鬚髮遣，然後用之。誦此真言，而遣逐之。於水土中遣障真言說：
曩謨嚩日啰（引，vajra，金剛）也𤙖賀曩度曩莽他尾特瞢（二合）娑瑜瑳（去）啰也泮吒
又先取水，以手和攪，誦真言訖，而用澡浴。澡浴真言說：
曩謨啰怛曩（二合，ratna，寶）怛啰（二合，traya，三）也娜莽室戰（二合）拏嚩日啰（二合，vajra，金剛）簸儜（上）曳摩訶（去，maha，大）藥乞叉（二合，yaksa，夜叉）細囊缽多（上）曳娜謨（上）能（去）
用此真言水隨意澡浴，澡浴之時，不應談話。澡浴未了已來，常須心念次下心真言。浴時心真言說：
唵 闇沒（二合）帝𤙖泮吒（二合）
澡浴既了，應以兩手掬水一掬，用前心真言加之，經誦七遍，用灌其頂，如是三度。應結頂發，誦真言之經七遍，當頂作發。若是出家，應以右手為拳，置於頂上，如前遍數同結頂發。頂發真言說：
唵 蘇悉地羯哩莎（去）訶
次應洗手取水三度漱口，然後浴自本尊。 English version: Recite the mantras at the three times, and purify at the three times. When purifying, it is not only with empty water and mantra water that one purifies. The water mantra says:
'Om hana vajri (vajri, diamond) vajra-[mouth*(肄-聿+余)]ni hum (with an exclamatory sound)'
At the time of bathing, one should apply clean earth all over the body and wash it off. Recite the sutra seven times with the earth mantra. The earth mantra says:
'Om vajra (vajra, diamond) hara hum'
In water and earth, there are many Vinayakas (Vinayaka, obstacle deity) who cause obstacles. One must first dismiss them before using the water and earth. Recite this mantra to drive them away. The mantra for dismissing obstacles in water and earth says:
'Namo vajra (vajra, diamond) ya hum hana dana matha vidhwamsaya yoga-charya phat'
Also, first take water, stir it with your hands, and after reciting the mantra, use it for bathing. The bathing mantra says:
'Namo ratna (ratna, jewel) trayaya (traya, three) namah chandavajra (vajra, diamond) paniye mahayaksha (yaksa, yaksha) senapatiye namo hum'
Use this mantra water to bathe as you wish. During bathing, one should not talk. Before the bathing is finished, one must constantly recite the following heart mantra in your mind. The heart mantra for bathing says:
'Om ambhodi hum phat'
After bathing is finished, one should scoop up a handful of water with both hands, add the previous heart mantra to it, recite the sutra seven times, and use it to sprinkle on the top of the head, doing so three times. One should tie the topknot, reciting the sutra of the mantra seven times, and make a topknot on the top of the head. If one is a monk, one should make a fist with the right hand and place it on the top of the head, tying the topknot with the same number of repetitions as before. The topknot mantra says:
'Om susiddhi kari svaha'
Next, one should wash hands, take water, and rinse the mouth three times. Then, bathe one's own principal deity.
【English Translation】 English version: Recite the mantras at the three times, and purify at the three times. When purifying, it is not only with empty water and mantra water that one purifies. The water mantra says:
'Om hana vajri (vajri, diamond) vajra-[mouth*(肄-聿+余)]ni hum (with an exclamatory sound)'
At the time of bathing, one should apply clean earth all over the body and wash it off. Recite the sutra seven times with the earth mantra. The earth mantra says:
'Om vajra (vajra, diamond) hara hum'
In water and earth, there are many Vinayakas (Vinayaka, obstacle deity) who cause obstacles. One must first dismiss them before using the water and earth. Recite this mantra to drive them away. The mantra for dismissing obstacles in water and earth says:
'Namo vajra (vajra, diamond) ya hum hana dana matha vidhwamsaya yoga-charya phat'
Also, first take water, stir it with your hands, and after reciting the mantra, use it for bathing. The bathing mantra says:
'Namo ratna (ratna, jewel) trayaya (traya, three) namah chandavajra (vajra, diamond) paniye mahayaksha (yaksa, yaksha) senapatiye namo hum'
Use this mantra water to bathe as you wish. During bathing, one should not talk. Before the bathing is finished, one must constantly recite the following heart mantra in your mind. The heart mantra for bathing says:
'Om ambhodi hum phat'
After bathing is finished, one should scoop up a handful of water with both hands, add the previous heart mantra to it, recite the sutra seven times, and use it to sprinkle on the top of the head, doing so three times. One should tie the topknot, reciting the sutra of the mantra seven times, and make a topknot on the top of the head. If one is a monk, one should make a fist with the right hand and place it on the top of the head, tying the topknot with the same number of repetitions as before. The topknot mantra says:
'Om susiddhi kari svaha'
Next, one should wash hands, take water, and rinse the mouth three times. Then, bathe one's own principal deity.
用本真言誦經七遍。誦漱口真言。遍身五處。
唵 枳里枳里嚩日啰𤙖泮吒(二合)
澡浴都了。想浴本尊。復于其處。當誦所持真言。任誦多少。然始可往。常唸誦處。乃至未到彼所已來。不懷貪瞋。隨順諸境。身心清凈。敬想本尊。而徐徐往。堅持禁戒。如前所制。當持不忘。既到彼所。即應如法作諸事業。而唸誦之。當須作曼荼羅。常唸誦既疲。當須轉讀大乘經典。或作制多諸餘善事。常不廢忘。應須三時歸依三寶。三度懺悔諸餘罪業。三時發菩提心。若如是者。當得成就。三時發願。愿成所勝事為除罪故。應當依教作諸善業。常行惠施。具大慈悲。于諸法教。不生慳吝。常懷忍辱。精進不退。深懷歸信。六念在心。所聞經典諦思其義。常須轉讀真言功德。當須供養真言法經。依善畫妙曼荼羅。應須入發之。初令諦信比丘入之。比丘尼優婆塞優婆夷隨次入之。並皆堅固發菩提心決定心正見。入曼荼羅了。應當授與結手印法。及真言並以法則。亦應正說廣為宣說一切真言法則。或十四日。或月八日。及以月盡日。或十一日十五日。如是之日。倍加供養。及以持誦並作護摩。加持禁戒。常須憶念。倍加諸事。真言速成。作護摩時。常須以手持拔折羅。誦真言之經余千遍。或一百遍。辦事。金剛真言曰。
【現代漢語翻譯】 現代漢語譯本： 持此真言誦經七遍。誦漱口真言。遍涂身體五處。 唵 枳里枳里 嚩日啰(vajra，金剛)吽 泮吒(二合) 澡浴完畢。觀想浴佛本尊。然後在那處所。應當誦持所持真言。隨誦多少。然後才可以前往。常唸誦之處。乃至未到達彼處之前。不懷貪瞋。隨順各種境界。身心清凈。恭敬觀想本尊。然後慢慢前往。堅持禁戒。如前所制定的那樣。應當持守不忘。到達彼處后。就應當如法地做各種事業。並且唸誦真言。應當製作曼荼羅(mandala，壇城)。常常唸誦疲倦時。應當轉讀大乘經典。或者建造制多(caitya，佛塔)等其他善事。常常不要廢棄忘記。應當三時歸依三寶。三度懺悔各種罪業。三時發起菩提心。如果這樣做。就應當得到成就。三時發願。愿成就所希望的事。爲了消除罪業。應當依照教導做各種善業。常常行惠施。具有大慈悲心。對於各種佛法教義。不生慳吝之心。常常懷有忍辱之心。精進不退。深深地懷有歸信之心。六念(唸佛、念法、念僧、念戒、念施、念天)在心。所聽聞的經典仔細思考其中的含義。常常需要轉讀真言的功德。應當供養真言法經。依照善巧繪製的曼荼羅。應當允許人進入。首先讓具有真實信仰的比丘(bhiksu，出家男眾)進入。比丘尼(bhiksuni，出家女眾)、優婆塞(upasaka，在家男眾)、優婆夷(upasika，在家女眾)依次進入。並且都堅定地發起菩提心、決定心和正見。進入曼荼羅后。應當授予結手印的方法。以及真言和法則。也應當正確地講述並且廣泛地宣說一切真言法則。或者在十四日。或者在每月初八。以及在月末之日。或者在十一日、十五日。像這樣的日子。加倍供養。以及持誦真言並且作護摩(homa，火供)。加持禁戒。常常需要憶念。加倍做各種事情。真言迅速成就。作護摩時。常常需要用手持金剛杵(vajra，一種法器)。誦真言的經文一千遍。或者一百遍。辦事。金剛真言說。
【English Translation】 English version: Recite this mantra seven times. Recite the mouth-rinsing mantra. Apply it to five places on the body. Om Kili Kili Vajra Hum Phat (two syllables combined) After completing the bathing, visualize the bathing deity. Then, at that place, one should recite the mantra one holds, as much as one wishes. Only then can one proceed. Constantly think of the place of recitation, and until one arrives there, do not harbor greed or anger. Be compliant with all circumstances. Keep body and mind pure. Respectfully visualize the deity. Then slowly proceed. Uphold the precepts as previously established. One should hold them without forgetting. Having arrived at that place, one should then perform all activities according to the Dharma. And recite the mantra. One must create a mandala (sacred diagram). When one is tired from constant recitation, one should recite the Mahayana scriptures. Or build caityas (stupas) and perform other virtuous deeds. One should never abandon or forget these. One should take refuge in the Three Jewels three times a day. Repent of all sins three times. Generate the Bodhi mind three times. If one does so, one will attain accomplishment. Make vows three times a day. Vow to accomplish the desired goals. To eliminate sins, one should perform all virtuous deeds according to the teachings. Constantly practice generosity. Possess great compassion. Be unsparing with the teachings of the Dharma. Always be patient and persevering. Deeply cherish faith. Keep the six recollections (Buddha, Dharma, Sangha, precepts, generosity, and devas) in mind. Carefully contemplate the meaning of the scriptures one hears. One must constantly recite the merits of the mantra. One should make offerings to the mantra Dharma scriptures. Rely on a skillfully drawn, wonderful mandala. One should allow people to enter it. First, let a bhikkhu (monk) with true faith enter. Bhikkhunis (nuns), upasakas (laymen), and upasikas (laywomen) should enter in that order. And all should firmly generate the Bodhi mind, a determined mind, and right view. After entering the mandala, one should be taught the method of forming hand mudras. As well as the mantra and the rules. One should also correctly explain and widely proclaim all the rules of the mantra. Either on the fourteenth day, or on the eighth day of the month, and on the last day of the month, or on the eleventh day, or the fifteenth day. On such days, increase the offerings. And recite the mantra and perform homa (fire ritual). Strengthen the precepts. One must constantly remember. Increase all activities. The mantra will be quickly accomplished. When performing homa, one must always hold a vajra (ritual implement) in one's hand. Recite the mantra scripture one thousand times. Or one hundred times. To accomplish tasks. The Vajra mantra says.
唵 度曩嚩日啰(二合)賀
諸事金剛應用天火所燒之木。或苦練木。或取燒尸殘火糟木。或用白檀。或紫檀木。隨取一木。作拔折羅。應施三股。護摩之時。及唸誦時。常以左手而執持之。能成諸事。故號拔折羅。若持此金剛者。一切毗那夜迦及余作障者。並皆恐怖馳散而去。以紫檀香涂是金剛。置本尊前。當用如前所說真言持誦花香而供養之。其諸事業。金剛秘密微細。能成就諸餘事等。作諸事時。常須右手帶持珠索。以香涂之。誦真言之一百遍。或一千。珠索真言曰。
唵 句蘭達哩滿馱滿馱𤙖泮吒(二合)
此明王大印名忙莽雞。能成一切明王真言。亦能增益及能滿足真言字句。亦能成就諸餘法乃至護身等事。非直但是諸明王母。亦是金剛之母。若金剛部珠索。著一嗚嚕捺啰叉。穿于線中后係爲結。金剛部中既爾。餘二隨可知。佛部珠索應用佛母真言。若蓮花部珠索。應用半拏啰嚩斯泥真言。金剛部珠索。應用忙莽雞真言(三部母真言準前說之)。
帶持此珠索者。毗那夜迦不能為障。身得清凈。當速成就滿所求愿。又作法之時。當用茅草作镮。置於右手無名指上。應誦當部三字半心真言。經百遍或經千遍后。安指上。佛部心真言曰。
爾曩爾迦(輕)
蓮花
【現代漢語翻譯】 現代漢語譯本： 唵 度曩嚩日啰(二合)賀
諸事金剛（成就一切事業的金剛）應用天火所燒之木，或苦練木，或取燒尸殘火糟木，或用白檀，或紫檀木。隨意選取一種木材，製作成拔折羅（vajra，金剛杵）。應施以三股。在護摩（homa，火供）之時，以及唸誦之時，常以左手執持此拔折羅，能成就各種事業，因此稱為拔折羅。如果持有此金剛杵，一切毗那夜迦（Vinayaka，障礙神）以及其他製造障礙者，都會感到恐怖並逃散而去。用紫檀香塗抹此金剛杵，放置在本尊（主要供奉的神祇）之前，應當用如前所說的真言（mantra，咒語）持誦，並以花香供養。這些事業，金剛的秘密非常微細，能夠成就各種其他事情。在進行各種事業時，常常需要右手佩戴持珠索（念珠），用香塗抹它，誦唸真言一百遍或一千遍。珠索真言如下：
唵 句蘭達哩滿馱滿馱𤙖泮吒(二合)
此明王大印名為忙莽雞（Mamaki），能成就一切明王真言，也能增益和滿足真言的字句，也能成就各種其他法事，乃至護身等事。她不僅是諸明王母，也是金剛之母。如果是金剛部的珠索，穿上一顆嗚嚕捺啰叉（種子），穿在絲線中，然後繫結。金剛部既然如此，其餘二部可以類推得知。佛部的珠索應用佛母真言，蓮花部的珠索應用半拏啰嚩斯泥（Pandaravasini）真言，金剛部的珠索應用忙莽雞真言（三部母真言按照前面所說的）。
佩戴此珠索的人，毗那夜迦不能製造障礙，身體得到清凈，能夠迅速成就並滿足所求的願望。又在作法的時候，應當用茅草製作成環，放置在右手的無名指上，應誦唸當部三字半心真言，經過一百遍或一千遍后，安放在手指上。佛部心真言如下：
爾曩爾迦(輕)
蓮花
【English Translation】 English version: Om Duna Vajra (two combined) Ha
The Vajra (diamond scepter, symbolizing power and indestructibility) for all endeavors should be made of wood burned by celestial fire, or wood that has been painstakingly seasoned, or wood from the charred remains of cremation fires, or white sandalwood, or purple sandalwood. Choose any one of these woods to make a Vajra. It should have three prongs. During Homa (fire ritual) and recitation, always hold it in the left hand. It can accomplish all endeavors, hence it is called Vajra. If one holds this Vajra, all Vinayakas (obstacles-creating deities) and other obstructors will be terrified and scatter away. Smear this Vajra with purple sandalwood incense and place it before the principal deity. One should use the mantra (sacred utterance) mentioned earlier to recite and offer flowers and incense. These endeavors, the secrets of the Vajra are very subtle, and can accomplish various other things. When performing various endeavors, one must always wear a Japa Mala (rosary) on the right hand, smear it with incense, and recite the mantra one hundred or one thousand times. The Japa Mala mantra is as follows:
Om Kurandari Mandha Mandha Hum Phat (two combined)
This great Mudra (seal, gesture) of the Wisdom King is called Mamaki (one of the five consorts of the Dhyani Buddhas). It can accomplish all Wisdom King mantras, and can also increase and fulfill the words and phrases of the mantra. It can also accomplish various other rituals, even protective rituals. She is not only the mother of all Wisdom Kings, but also the mother of the Vajra family. If it is a Vajra family Japa Mala, thread one Uru Nadraksha (seed) onto a string and tie a knot. Since it is so for the Vajra family, the other two families can be inferred. The Buddha family Japa Mala should use the Buddha Mother mantra, the Lotus family Japa Mala should use the Pandaravasini (the white-robed one) mantra, and the Vajra family Japa Mala should use the Mamaki mantra (the three family mother mantras are as mentioned earlier).
One who wears this Japa Mala, Vinayakas cannot create obstacles, the body becomes pure, and one can quickly accomplish and fulfill the desired wishes. Also, when performing rituals, one should make a ring out of thatch grass and place it on the ring finger of the right hand. One should recite the three-syllable half-heart mantra of the respective family one hundred or one thousand times, and then place it on the finger. The Buddha family heart mantra is as follows:
Ir Na Ir Ka (light)
Lotus
部心真言曰。
阿(夫)𡀔力迦(輕)
金剛部心真言曰。
嚩日啰地嘞(二合)迦(輕)
供養之時。持誦之時。護摩等時。應著草镮。以著此草镮故。罪障除滅。手得清凈。所作皆成。復取白㲲絲及以麻縷。令童女染作紅色。或作鬱金色。合作線結為真言索。一結應誦七遍。真言經餘七結。置本尊前。以真言持經一千遍。唸誦之時及護摩時。並以臥時。臥時者暮時也應用繫腰。夜臥之時。不失精穢故。常須作加持。索真言曰。
唵 賀啰賀啰滿馱寧(上)束訖啰(二合)馱啰尼(上)悉馱啰替(二合)莎(去)訶(去)
唸誦之時及護摩時。應須上下著衣偏袒右肩。若以臥時洗凈及浴之時。不在此制所著上衣應真言之。若大小便。應著木履。若於本尊前及和上阿阇梨前。並余尊宿前。不應著之。于諸尊處。用身口意而供養之。若樂悉地速得成者。若見制多及以比丘。常應禮敬。若遇外天形像。但應合掌。或誦伽陀。若見尊者。亦應致禮。
若聞妙法。深生敬信。若聞菩薩不思議相。或聞真言所成諸事。皆應歡喜心懷踴躍。若樂速成者。常應勇進不生懈怠。如前所制。常須思念。若不如是者。當違制戒。獲大重罪。悉地不成。身等諸根恒常憶念。不應貪著諸欲。復須常
【現代漢語翻譯】 現代漢語譯本： 部心真言說： 阿（夫）𡀔力迦（輕） 金剛部心真言說： 嚩日啰地嘞（二合）迦（輕） 在供養、持誦、護摩等時候，應該佩戴草環。因為佩戴此草環的緣故，罪障得以消除，手變得清凈，所做的事情都能成功。再取白色㲲絲以及麻線，讓童女染成紅色或鬱金色，合作成線結作為真言索。每結一個結應該誦七遍真言，總共七個結，放置在本尊（Deity）前。用真言加持線索一千遍。唸誦的時候以及護摩的時候，以及睡覺的時候，睡覺的時候指的是傍晚，應該繫在腰間。因為夜間睡覺的時候，爲了不遺失精液，所以經常需要作加持。加持索的真言說： 唵 賀啰賀啰滿馱寧（上）束訖啰（二合）馱啰尼（上）悉馱啰替（二合）莎（去）訶（去） 唸誦的時候以及護摩的時候，應該穿上下衣，袒露右肩。如果是睡覺的時候，洗凈以及沐浴的時候，不在此限制之內。所穿的上衣應該用真言加持。如果大小便，應該穿木屐。如果在本尊（Deity）前以及和尚阿阇梨（Acharya，導師）前，以及其他尊長面前，不應該穿著木屐。在各位尊者處，用身口意來供養他們。如果喜歡悉地（Siddhi，成就）迅速成就，如果見到制多（Chaitya，佛塔）以及比丘（Bhiksu，出家男眾），經常應該禮敬。如果遇到外道天神形像，只需要合掌，或者誦伽陀（Gatha，偈頌）。如果見到尊者，也應該致禮。 如果聽到妙法，深深地產生敬信。如果聽到菩薩（Bodhisattva）不可思議的相，或者聽到真言所成就的各種事情，都應該歡喜，心中充滿喜悅。如果喜歡迅速成就，經常應該勇猛精進，不產生懈怠。如前面所規定的，經常需要思念。如果不如這樣，就會違背戒律，獲得大的重罪，悉地（Siddhi，成就）不能成就。身體等各個根恒常憶念，不應該貪著各種慾望。還需要經常...
【English Translation】 English version: The Heart Mantra says: A(fu) A Li Jia(light) The Vajra (Diamond) Division Heart Mantra says: Wa Ri La Di Lei(two combined) Jia(light) At the time of offering, chanting, homa (fire ritual), etc., one should wear a grass ring. Because of wearing this grass ring, sins and obstacles are eliminated, the hands become pure, and all actions are successful. Again, take white silk and hemp thread, and have a virgin dye them red or saffron color, and make them into a mantra cord. Each knot should be chanted seven times. After seven knots, place it before the principal deity (Deity). Bless the cord with the mantra one thousand times. When chanting, performing homa (fire ritual), and when sleeping (referring to dusk), it should be tied around the waist. Because during nighttime sleep, in order not to lose seminal fluid, one often needs to perform blessings. The mantra for blessing the cord says: Om He La He La Man Tuo Ning(rising tone) Shu Qi La(two combined) Tuo La Ni(rising tone) Xi Tuo La Ti(two combined) Suo(departing tone) He(departing tone) When chanting and performing homa (fire ritual), one should wear upper and lower garments, exposing the right shoulder. If it is during sleep, washing, or bathing, this restriction does not apply. The upper garment worn should be blessed with a mantra. When going to the toilet, one should wear wooden sandals. One should not wear them in front of the principal deity (Deity), the Upadhyaya Acharya (Acharya, teacher), or other venerable elders. At the places of all venerable ones, one should make offerings with body, speech, and mind. If one desires siddhi (Siddhi, accomplishment) to be quickly attained, one should always pay respects when seeing a chaitya (Chaitya, stupa) and a bhiksu (Bhiksu, monk). If one encounters images of external deities, one should simply join the palms or recite a gatha (Gatha, verse). If one sees a venerable one, one should also pay respects. If one hears the wonderful Dharma, one should deeply generate reverence and faith. If one hears of the inconceivable aspects of a Bodhisattva (Bodhisattva), or hears of the various things accomplished by mantras, one should rejoice and be filled with joy. If one desires quick accomplishment, one should always be courageous and diligent, without generating laziness. As previously prescribed, one should always contemplate. If one does not do so, one will violate the precepts, incur great heavy sins, and siddhi (Siddhi, accomplishment) will not be attained. The body and all its faculties should be constantly mindful, and one should not be greedy for various desires. One must also often...
行如前所制。不可廢忘。若晨朝時造諸惡業。至於暮間即懺悔。若於夜中縱造諸業。至晨朝時誠心懺悔。復須清凈唸誦。及以護摩供養等。如依本戒。應須如是遣度時日。當於明王戒中。常須作意。不久住于悉地之中。
蘇悉地羯啰經供養花品第八
複次分別說三品事業。所謂三品者。即扇底迦法。補瑟徴迦法。阿毗遮嚕迦法。是為三品。三部之中。有三等真言。所謂聖者所說。諸天所說。地居天說。是為三部。聖者所說者。佛菩薩聲聞緣覺所說。是為聖者真言。諸天所說者。從凈居天。乃至三十三天中間諸天所說。是為諸天真言。地居天說者。諸龍夜叉羅剎阿修羅迦樓羅乾闥婆緊那羅摩護羅部多卑舍遮鳩盤茶等所說。為地居天真言。作扇底迦法。應用聖者說真言。作補瑟徴迦法。應用諸天說真言。作阿毗遮嚕迦法。應用地居天說真言。若求上成就。應用聖者真言。若求中成就。應用諸天真言。若求下成就。應用地居天真言。如前三部中及求三等成就。並作三種等法。應用水陸所生種種諸花。當須各依本部善分別之。以真言加持。應當奉獻。奉獻之時發如是愿。此花清凈。生處復凈。我今奉獻。愿垂納受。當賜成就。獻花真言曰。
何(上)賀啰阿賀啰薩啰嚩(二合)尾你夜(二合)達啰布爾帝莎
【現代漢語翻譯】 現代漢語譯本： 應如前述方法行事，不可廢棄遺忘。如果在早晨造作各種惡業，到了傍晚就應懺悔；如果在夜晚放縱造作各種惡業，到了早晨就應誠心懺悔。還必須清凈唸誦，以及進行護摩供養等，如依根本戒律。應當如此度過時日，應當在明王戒中，常常用心作意，不久就能安住于悉地（siddhi，成就）之中。
《蘇悉地羯啰經》供養花品第八
其次，分別解說三品事業。所謂三品，即息災法（扇底迦法，Śāntika-karma）、增益法（補瑟徴迦法，Puṣṭika-karma）、降伏法（阿毗遮嚕迦法，Ābhicāruka-karma），是為三品。三部之中，有三等真言。所謂聖者所說、諸天所說、地居天所說，是為三部。聖者所說，指佛、菩薩、聲聞、緣覺所說，是為聖者真言。諸天所說，指從凈居天，乃至三十三天中間諸天所說，是為諸天真言。地居天所說，指諸龍（Nāga）、夜叉（Yakṣa）、羅剎（Rākṣasa）、阿修羅（Asura）、迦樓羅（Garuda）、乾闥婆（Gandharva）、緊那羅（Kiṃnara）、摩護羅伽（Mahoraga）、部多（Bhūta）、卑舍遮（Piśāca）、鳩盤茶（Kumbhāṇḍa）等所說，為地居天真言。作息災法，應用聖者所說真言；作增益法，應用諸天所說真言；作降伏法，應用地居天所說真言。若求上成就，應用聖者真言；若求中成就，應用諸天真言；若求下成就，應用地居天真言。如前三部中及求三等成就，並作三種等法，應用水陸所生種種諸花，應當各自依照本部善加分別。以真言加持，應當奉獻。奉獻之時，發如是愿：『此花清凈，生長之處也清凈，我今奉獻，愿您垂憐納受，當賜予我成就。』獻花真言曰：
『何（上）賀啰阿賀啰薩啰嚩（二合）尾你夜（二合）達啰布爾帝莎』
【English Translation】 English version: Act as previously prescribed. Do not abandon or forget. If you commit various evil deeds in the morning, repent in the evening. If you indulge in various deeds during the night, sincerely repent in the morning. Furthermore, you must purify your recitation and perform Homa offerings, etc., according to the fundamental precepts. You should spend your days in this manner, constantly focusing your mind on the Vidyārāja (明王) precepts. Before long, you will abide in Siddhi (悉地, accomplishment).
Susiddhikara Sutra, Chapter 8: Offering Flowers
Next, I will separately explain the three types of activities. The so-called three types are Śāntika-karma (扇底迦法, pacifying rites), Puṣṭika-karma (補瑟徴迦法, increasing rites), and Ābhicāruka-karma (阿毗遮嚕迦法, subjugation rites). These are the three types. Within the three families, there are three levels of mantras: those spoken by the sages, those spoken by the devas, and those spoken by the earth-dwelling deities. These are the three families. Those spoken by the sages refer to those spoken by Buddhas, Bodhisattvas, Śrāvakas, and Pratyekabuddhas. These are the mantras of the sages. Those spoken by the devas refer to those spoken by the devas from the Śuddhāvāsa heavens down to the Trāyastriṃśa heavens. These are the mantras of the devas. Those spoken by the earth-dwelling deities refer to those spoken by Nāgas (龍), Yakṣas (夜叉), Rākṣasas (羅剎), Asuras (阿修羅), Garudas (迦樓羅), Gandharvas (乾闥婆), Kiṃnaras (緊那羅), Mahoragas (摩護羅伽), Bhūtas (部多), Piśācas (卑舍遮), Kumbhāṇḍas (鳩盤茶), etc. These are the mantras of the earth-dwelling deities. When performing Śāntika-karma, use the mantras spoken by the sages. When performing Puṣṭika-karma, use the mantras spoken by the devas. When performing Ābhicāruka-karma, use the mantras spoken by the earth-dwelling deities. If you seek supreme accomplishment, use the mantras of the sages. If you seek intermediate accomplishment, use the mantras of the devas. If you seek lower accomplishment, use the mantras of the earth-dwelling deities. As in the previous three families and seeking the three levels of accomplishment, and performing the three types of rites, use various flowers born from water and land. You should carefully distinguish them according to their respective families. Empower them with mantras and offer them. When offering, make this vow: 'These flowers are pure, and the place where they grew is also pure. I now offer them. May you compassionately accept them and grant me accomplishment.' The mantra for offering flowers is:
'Haṃ (上) Hara Āhara Sarva Vidyādhara Pūrte Svāhā.'
(去)訶(去)
當用此真言持花供養。通及三部。若獻佛花。取白花香氣者供養之。若供獻觀音。應取水中所生白花而供養之。若獻金剛。應用種種妙花而以供養。若獻地居天。隨時所有種種諸花隨取而獻。忙攞底(丁異反)花。簸吒羅花。蓮花。瞻卜花。龍蕊花(似牡丹花)嚩(無可反)句藍花。俱物頭花。娑羅樹花。末利花。舉亦迦花。喻底(廳以反)迦花。勢破理迦花。句嚕嚩(同前)釰花。迦淡聞華。末度擯尼(上)迦花。怛㗚(二合)拏花。彥陀補澀波花。本囊(去)言花。那嚩(無可反)忙裡迦花。阿輸(去)劍花。母注捃難花。那莽難花。注多曼折利花。勿嘞芻烏缽羅花。迦咤㘕花。建折那(上聲)藍花。娑擯尼(上)劍花。憂缽羅花。得[(薩-文+(立-一))/木]㘕花。捃陀難花。迦啰末花等。于林邑蘭若所生者。及水陸生如上等花。應須善知三部所用及以三品三等供獻。用忙攞底(丁以反)花。得[(薩-文+(立-一))/木]㘕花。捃難花。末理迦花。喻底(聽以反)迦花。那龍絮花。如上等花。佛部獻。用憂缽羅花。俱物頭花。蓮花。娑羅樹花。勢破理羅阇底(丁以反)迦花。本那言花。得[(薩-文+(立-一))/木]㘕花。此上等花。觀音部中供養為勝。青蓮花。缽孕
【現代漢語翻譯】 現代漢語譯本 （去）訶（去）
應當用這個真言持花供養，普遍適用於佛部、蓮花部、金剛部三部。如果獻佛花，選取白色且有香氣的花供養。如果供獻觀音（Avalokiteśvara，菩薩名），應當選取水中生長的白花來供養。如果獻金剛（Vajra，佛教術語，表示堅固銳利之法器），應用各種美妙的花來供養。如果獻地居天，隨時所有各種各樣的花，隨手選取來獻。
忙攞底（Mangala-vati）花、簸吒羅（Patala）花、蓮花（Lotus）、瞻卜（Champaka）花、龍蕊花（類似牡丹花）、嚩（Va）句藍（Kutaja）花、俱物頭（Kumuda）花、娑羅樹（Sala tree）花、末利（Mallika）花、舉亦迦（Jajika）花、喻底（Yuthika）迦花、勢破理迦（Sephalika）花、句嚕嚩（Kuruvaka）釰花、迦淡聞（Kadamba）華、末度擯尼（Madhu-bin-ni）迦花、怛㗚（Trna）拏花、彥陀補澀波（Gandha-puspa）花、本囊（Punnaga）言花、那嚩（Nava）忙裡迦（Malika）花、阿輸（Asoka）劍花、母注捃難（Mucukunda）花、那莽難（Naga-mandala）花、注多曼折利（Cuta-manjari）花、勿嘞芻烏缽羅（Utpala）花、迦咤㘕（Kataka）花、建折那（Kancana）藍花、娑擯尼（Sarpini）劍花、憂缽羅（Utpala）花、得[(薩-文+(立-一))/木]㘕（Dala）花、捃陀難（Kundana）花、迦啰末（Karamarda）花等。在林邑蘭若（Aranya，寂靜處）所生長的，以及水陸生長的如以上等花，應當善於瞭解三部所用，以及三品三等的供獻。
用忙攞底（Mangala-vati）花、得[(薩-文+(立-一))/木]㘕（Dala）花、捃難（Kundana）花、末理迦（Mallika）花、喻底（Yuthika）迦花、那龍絮花，如以上等花，獻給佛部。用憂缽羅（Utpala）花、俱物頭（Kumuda）花、蓮花（Lotus）、娑羅樹（Sala tree）花、勢破理羅（Sephalika）阇底（Jati）迦花、本那言花、得[(薩-文+(立-一))/木]㘕（Dala）花，這些花，在觀音部（Avalokitesvara-kula）中供養最為殊勝。青蓮花、缽孕
【English Translation】 English version (Go) Ha (Go)
One should use this mantra to hold flowers for offering, universally applicable to the three families: Buddha Family, Lotus Family, and Vajra Family. If offering flowers to the Buddha, choose white flowers with fragrance to offer. If offering to Avalokiteśvara (觀音，Bodhisattva's name), one should choose white flowers that grow in water to offer. If offering to Vajra (金剛，Buddhist term, representing a firm and sharp ritual implement), use various wonderful flowers to offer. If offering to earth-dwelling deities, take whatever various flowers are available at the time and offer them.
Mangala-vati (忙攞底) flower, Patala (簸吒羅) flower, Lotus (蓮花), Champaka (瞻卜) flower, Dragon Stamen flower (similar to peony), Va (嚩) Kutaja (句藍) flower, Kumuda (俱物頭) flower, Sala tree (娑羅樹) flower, Mallika (末利) flower, Jajika (舉亦迦) flower, Yuthika (喻底迦) flower, Sephalika (勢破理迦) flower, Kuruvaka (句嚕嚩) flower, Kadamba (迦淡聞) flower, Madhu-bin-ni (末度擯尼) flower, Trna (怛㗚) flower, Gandha-puspa (彥陀補澀波) flower, Punnaga (本囊) flower, Nava (那嚩) Malika (忙裡迦) flower, Asoka (阿輸) flower, Mucukunda (母注捃難) flower, Naga-mandala (那莽難) flower, Cuta-manjari (注多曼折利) flower, Utpala (勿嘞芻烏缽羅) flower, Kataka (迦咤㘕) flower, Kancana (建折那) flower, Sarpini (娑擯尼) flower, Utpala (憂缽羅) flower, Dala (得[(薩-文+(立-一))/木]㘕) flower, Kundana (捃陀難) flower, Karamarda (迦啰末) flower, etc. Those that grow in the Aranya (林邑蘭若, a quiet place) and those that grow on land and water, such as the above flowers, should be well understood for the use of the three families, as well as the three grades and three levels of offerings.
Use Mangala-vati (忙攞底) flower, Dala (得[(薩-文+(立-一))/木]㘕) flower, Kundana (捃難) flower, Mallika (末理迦) flower, Yuthika (喻底迦) flower, Naga-kesara flower, such as the above flowers, to offer to the Buddha Family. Use Utpala (憂缽羅) flower, Kumuda (俱物頭) flower, Lotus (蓮花), Sala tree (娑羅樹) flower, Sephalika (勢破理羅) Jati (阇底) flower, Punnaga flower, Dala (得[(薩-文+(立-一))/木]㘕) flower, these flowers are most excellent for offering in the Avalokitesvara-kula (觀音部). Blue lotus, Parya-
衢花。花葉枝條。余不說者。並皆通獻金剛部中。如上花中。白色者。當作扇底迦法。黃色者。作補瑟徴迦法。紫色者。作阿毗遮嚕迦法。如是花中。甘味者。作扇底迦法。辛味者。作阿毗遮嚕迦法。淡味。作補瑟徴迦法。或於凈處所生枝蔓花條。始生芽茅草。或小草花。或中樹花。大樹花。種種諸花。隨類應用。阇底花。蘇末那花。單通獻佛。蓮花單獻通供養觀音。青蓮花奉獻金剛各為勝上。佛部之中。作扇底迦法用阇底蘇末那花。作補瑟徴迦法用蓮花。作阿毗遮嚕迦法用青蓮花。餘二部類此作之。上色妙香花。中色香花。下色香花。隨事分用。或用取花條。或用花朵。以獻妃天等。用說為上勝。紫白二色羯啰末啰花。應用奉獻忿怒尊主及諸使者。說為上勝。句吒惹(而也反)花。底落迦花。娑羅花。迦㗚尼(上二合)迦(引)啰(引)花。阿娑囊(去)努嚕莽(二合)花。尾螺花。迦咤㘕花等。隨取其一而供養之。遍通三部。及上中下除災等三。復有種種諸花合成為鬘。或種種花聚持以供養。遍通九種。種種花中。不用臭花。或刺樹所生。或苦辛味。或前廣列花名之中。無名之者。亦不應用。木堇花。計得劍花。阿地目得迦花。瞢句藍花。寧(去)簸花等。亦不應用。長時供養通九種者。紅花。閃弭花。缽啰孕句
花。及骨路草。並此等類。稻穀花。油麻相和。如上所說。種種花等供養。最為勝上。如無此類種種諸花。但用白粳米擇碎者。而供養之。亦通九種。不得互用其花。如作法之時。求不得者隨所得花。應誦當部花真言。而加持之。若無花獻。應用蘇啰二枝葉。或莽嚕聞葉。灘敦葉。耽忙(去聲)羅葉。訖㗚(二合)瑟拏(二合)末利迦葉。忙都抃伽葉。閼啰惹(而也反二合)迦葉。及蘭香等類。而替獻之。如無此等枝葉。應用嚩(無可反)落迦根甘松香根。卷柏根。牛膝根。及餘香藥根香果。亦通供養所謂丁香豆蔻。肉豆蔻。甘橘及一切香果等。通替花供養。若無如上花葉根果獻者。先曾見獻供。或曾聞說。或自曾獻花。隨其所知。應令自運心想。而供養之。最為勝上供養。雖有如前花果等獻。若能至心虔誠合掌頂奉。供養本尊花等。如是心意供養最上。更無過者。致作之常應如是供養。不得懷疑。
蘇悉地羯啰經涂香藥品第九
次復我今說途香藥法。隨諸真言。應合供養。能成眾福。其名曰。香附子句吒囊(上)吒。青木香。嚩落迦。烏施啰。舍哩嚩。煎香。沉香。鬱金香。白檀香。紫檀香。嚩啰拏(二合)那嚕缽啰(或粉忙啰缽怛羅)拏(二合)劍娑啰藍(云松木是)娑比嘞(二合)迦。缽持莽(二
【現代漢語翻譯】 現代漢語譯本： 花，以及骨路草（一種草名），並此類等等。稻穀花，油麻相和。如上所說，種種花等供養，最為殊勝。如無此類種種諸花，但用白粳米擇碎者，而供養之，亦通九種。不得互用其花。如作法之時，求不得者隨所得花，應誦當部花真言，而加持之。若無花獻，應用蘇啰二枝葉，或莽嚕聞葉，灘敦葉，耽忙羅葉，訖㗚瑟拏（黑天）末利迦葉，忙都抃伽葉，閼啰惹迦葉，及蘭香等類，而代替獻之。如無此等枝葉，應用嚩落迦根、甘松香根、卷柏根、牛膝根，及餘香藥根香果，亦通供養，所謂丁香、豆蔻、肉豆蔻、甘橘及一切香果等，通替花供養。若無如上花葉根果獻者，先曾見獻供，或曾聞說，或自曾獻花，隨其所知，應令自運心想，而供養之，最為殊勝供養。雖有如前花果等獻，若能至心虔誠合掌頂奉，供養本尊花等，如是心意供養最上，更無過者。致作之常應如是供養，不得懷疑。
蘇悉地羯啰經涂香藥品第九
次復我今說途香藥法。隨諸真言，應合供養。能成眾福。其名曰：香附子、句吒囊吒、青木香、嚩落迦、烏施啰、舍哩嚩、煎香、沉香、鬱金香、白檀香、紫檀香、嚩啰拏那嚕缽啰（或粉忙啰缽怛羅）拏劍娑啰藍（云松木是）、娑比嘞迦、缽持莽（二
【English Translation】 English version: Flowers, and Kulu grass (a type of grass), and similar kinds. Rice flowers, sesame mixed together. As mentioned above, offering various kinds of flowers is the most excellent. If there are no such various flowers, then use broken white rice to make offerings, which also covers nine types. Do not interchange the flowers. When performing rituals, if you cannot find the desired flowers, use whatever flowers you can find, and recite the flower mantra of the corresponding section to bless them. If there are no flowers to offer, use two branches of Sura leaves, or Mangluwen leaves, Tandun leaves, Tamala leaves, Krshna (Krishna) Mallika leaves, Mandubianjia leaves, Alajaka leaves, and fragrant orchids, etc., to substitute for the offering. If there are no such branches and leaves, use Valka root, Jatamansi root, Selaginella root, Achyranthes root, and other fragrant medicinal roots and fragrant fruits, which can also be used for offerings, such as cloves, cardamom, nutmeg, citrus, and all fragrant fruits, etc., to substitute for flower offerings. If there are no flowers, leaves, roots, or fruits to offer as mentioned above, if you have previously seen offerings, or heard about them, or personally offered flowers, according to what you know, you should use your mind to visualize and make offerings, which is the most excellent offering. Even if there are flowers, fruits, etc., to offer as before, if you can sincerely and devoutly join your palms and raise them to your forehead, offering flowers, etc., to the principal deity, such mental offering is the most supreme, and there is nothing greater. You should always make offerings in this way when performing rituals, and do not doubt.
Susiddhikara Sutra, Chapter 9 on Incense and Medicinal Substances
Next, I will now explain the methods of preparing incense and medicinal substances. According to the various mantras, they should be combined for offerings, which can bring about many blessings. Their names are: Cyperus rotundus, Kutananata, Costus root, Valka, Ushira, Sariva, fried incense, agarwood, turmeric, white sandalwood, purple sandalwood, Varuna narupara (or Fenmangla patala) na kimsaralam (said to be pine wood), Sabileka, Patimang (two
合)劍(云柘木是)帶啰缽㗚尼(上二合)迦(引)利也劍(或曰翻云黑拂刷子黑)丁香。婆羅門桂皮天木香。缽孕瞿。閼乳難燥啰盆泥(去)崩細攞嚩嚕劍。迦畢貪。咾達啰訖啰(二合)母劍頗里迦寧(上)囊里迦。始嚩(引)瞻(去)臂。蘇嚩㗚拏(二合)賒迦㘕。忙睹抃伽(並皮)多利三薄娑怛㗚(三合)拏忙(去)斯(甘松香是)那莽難。莽嚕崩梵母啰計施耽(雲水蘇)忙(去)羅本囊(去)言。醫羅末夜(二合)杰啰(二合)囊(上)卻沒癡啰嚩利嚩(引)澀比(二合)迦。怛你閻(二合胡荽)設多補澀波(二合回香)訶[口*(肄-聿+余)]蔬蹄草拏迦(云蔬蹄草)腳句藍(白豆蔻)惹(而夜反)底(都以反)頗羅諸啰劍劫伴藍娑絳(二合)奶閻地夜(二合)莽劍。戰茶。都嚕瑟劍(二合蘇合香)缽啰(二合)娑怛(二合)婆嚩(二合)計薩㘕等類。及膠汁。所謂龍腦。言陀羅娑。娑遮啰娑。安悉香。薰陸香。設落翅勢嚩(引)娑迦等。及余有膠樹香者。並通隨其本部善須合和。用諸草香根汁香花等三物。和為涂香。佛部供養。諸香樹皮。及堅香木。所謂栴檀沉水天木等類。並以香果如前分別。和為涂香。蓮花部用。諸香草根花果葉等。和為涂香。金剛部用。或有涂香。具諸根果。先人所合成者。香氣
【現代漢語翻譯】 現代漢語譯本 劍(云柘木是)帶啰缽㗚尼(上二合)迦(引)利也劍(或曰翻云黑拂刷子黑)：丁香。 婆羅門桂皮天木香：婆羅門桂皮、天木香。 缽孕瞿：缽孕瞿。 閼乳難燥啰盆泥(去)崩細攞嚩嚕劍：閼乳難燥啰盆泥、崩細攞嚩嚕劍。 迦畢貪：迦畢貪。 咾達啰訖啰(二合)母劍頗里迦寧(上)囊里迦：咾達啰訖啰母劍頗里迦寧囊里迦。 始嚩(引)瞻(去)臂：始嚩瞻臂。 蘇嚩㗚拏(二合)賒迦㘕：蘇嚩㗚拏賒迦㘕。 忙睹抃伽(並皮)多利三薄娑怛㗚(三合)拏忙(去)斯(甘松香是)那莽難：忙睹抃伽多利三薄娑怛㗚拏忙斯(甘松香是)那莽難。 莽嚕崩梵母啰計施耽(雲水蘇)忙(去)羅本囊(去)言：莽嚕崩梵母啰計施耽(雲水蘇)忙羅本囊言。 醫羅末夜(二合)杰啰(二合)囊(上)卻沒癡啰嚩利嚩(引)澀比(二合)迦：醫羅末夜杰啰囊卻沒癡啰嚩利嚩澀比迦。 怛你閻(二合胡荽)設多補澀波(二合回香)訶[口(肄-聿+余)]蔬蹄草拏迦(云蔬蹄草)腳句藍(白豆蔻)惹(而夜反)底(都以反)頗羅諸啰劍劫伴藍娑絳(二合)奶閻地夜(二合)莽劍：怛你閻(胡荽)、設多補澀波(回香)、訶[口(肄-聿+余)]蔬蹄草拏迦(蔬蹄草)、腳句藍(白豆蔻)、惹底頗羅諸啰劍劫伴藍娑絳奶閻地夜莽劍。 戰茶：戰茶。 都嚕瑟劍(二合蘇合香)缽啰(二合)娑怛(二合)婆嚩(二合)計薩㘕等類：都嚕瑟劍(蘇合香)、缽啰娑怛婆嚩計薩㘕等類。 及膠汁：以及各種膠質。 所謂龍腦：例如龍腦香。 言陀羅娑：言陀羅娑。 娑遮啰娑：娑遮啰娑。 安悉香：安悉香。 薰陸香：薰陸香。 設落翅勢嚩(引)娑迦等：設落翅勢嚩娑迦等。 及余有膠樹香者：以及其他有膠質的樹木香料。 並通隨其本部善須合和：都應根據其所屬的部，妥善地混合調配。 用諸草香根汁香花等三物：使用各種香草、香根、汁液、香花等三種材料。 和為涂香。佛部供養：調和成涂香，供養佛部。 諸香樹皮。及堅香木。所謂栴檀沉水天木等類：各種香樹的樹皮，以及堅硬的香木，例如栴檀(Sandalwood)、沉水香(Agarwood)、天木香(Deodar)等。 並以香果如前分別。和為涂香。蓮花部用：並用香果，如前所述分別調和成涂香，供蓮花部使用。 諸香草根花果葉等。和為涂香。金剛部用：各種香草的根、花、果、葉等，調和成涂香，供金剛部使用。 或有涂香。具諸根果。先人所合成者：或者有的涂香，具備各種根、果，是前人已經調和好的。 香氣：香氣。
【English Translation】 English version Sword (Yun Zhemu is) Dai Luoba Prini (upper two combined) Jia (extended) Liye sword (or said Fanyun black whisk brush black): Clove. Brahman cinnamon Tianmu fragrance: Brahman cinnamon, Tianmu fragrance. Boyung Qu: Boyung Qu. Eru difficult to dry Luopen Ni (gone) Bengxi Luo Wulu sword: Eru difficult to dry Luopen Ni, Bengxi Luo Wulu sword. Jia Bi Tan: Jia Bi Tan. Lao Da Luoji Luo (two combined) Mu sword Poli Jia Ning (upper) Nangli Jia: Lao Da Luoji Luo Mu sword Poli Jia Ning Nangli Jia. Shi Po (extended) Zhan (gone) Bi: Shi Po Zhan Bi. Su Po Erna (two combined) Shejia Lian: Su Po Erna Shejia Lian. Mang Du Bianjia (and skin) Duoli Sanbo Suoda (three combined) Naman (gone) Si (Gansong fragrance is) Na Mang Nan: Mang Du Bianjia Duoli Sanbo Suoda Naman Si (Gansong fragrance is) Na Mang Nan. Mang Lu Beng Fanmu Luo Jishi Dan (said water Su) Mang (gone) Luo Bencang (gone) Yan: Mang Lu Beng Fanmu Luo Jishi Dan (water Su) Mang Luo Bencang Yan. Yi Luo Moye (two combined) Jie Luo (two combined) Nang (upper) Que Mo Chi Luo Wali Wa (extended) Sebi (two combined) Jia: Yi Luo Moye Jie Luo Nang Que Mo Chi Luo Wali Wa Sebi Jia. Da Ni Yan (two combined coriander) Sheduo Bushibo (two combined fennel) He [mouth(肄-聿+余)] Shuti Cao Naji (said Shuti grass) Jiao Ju Lan (white cardamom) Re (erye reverse) Di (douyi reverse) Poluo Zhuluo sword Jieban Lan Suotao (two combined) Nai Yan Diye (two combined) Mang sword: Da Ni Yan (coriander), Sheduo Bushibo (fennel), He [mouth(肄-聿+余)] Shuti Cao Naji (Shuti grass), Jiao Ju Lan (white cardamom), Re Di Poluo Zhuluo sword Jieban Lan Suotao Nai Yan Diye Mang sword. Zhan Cha: Zhan Cha. Du Luose sword (two combined storax) Boluo (two combined) Suoda (two combined) Powa (two combined) Jisa Lian and so on: Du Luose sword (storax), Boluo Suoda Powa Jisa Lian and so on. And gum juice: And various gums. The so-called borneol: Such as borneol. Yan Tuoluosa: Yan Tuoluosa. Suo Zhe Luosa: Suo Zhe Luosa. Benzoin: Benzoin. Frankincense: Frankincense. She Luo Chi Shi Po (extended) Suojia and so on: She Luo Chi Shi Po Suojia and so on. And other gum tree fragrances: And other trees with gum fragrance. And all should be well blended according to their respective parts: And all should be properly mixed and blended according to their respective parts. Use three things such as various fragrant grasses, fragrant roots, juice, and fragrant flowers: Use three materials such as various fragrant grasses, fragrant roots, juices, and fragrant flowers. Blend into incense. Offering to the Buddha Department: Blend into incense and offer it to the Buddha Department. Various fragrant tree barks. And hard fragrant wood. Such as sandalwood, agarwood, Tianmu and so on: Various fragrant tree barks, and hard fragrant wood, such as Sandalwood, Agarwood, Deodar, etc. And use fragrant fruits to blend into incense as before. For the Lotus Department: And use fragrant fruits to blend into incense as described before, for the Lotus Department. Various fragrant grass roots, flowers, fruits, leaves, etc. Blend into incense. For the Vajra Department: Various fragrant grass roots, flowers, fruits, leaves, etc., are blended into incense for the Vajra Department. Or there is incense. With all the roots and fruits. Those that have been synthesized by predecessors: Or some incense has various roots and fruits, which have been blended by predecessors. Fragrance: Fragrance.
勝者。通於三部。或唯用沉水和少龍腦。以為涂香。佛部供養。唯用白檀和少龍腦。以為涂香。蓮花部用。唯用鬱金和少龍腦以為涂香。金剛部用。紫檀涂香。通於一切金剛等用。肉豆蔻腳句羅惹(而也反)底(都以反)蘇末那。或濕沙蜜蘇澀咩羅缽孕瞿等。通於一切女使者天涂香供養。甘松濕沙蜜肉豆蔻。用為涂香。獻明王妃。白檀沉水鬱金用為涂香。供獻明王。用諸香樹皮。用為涂香。獻諸使者。隨所得香。用為涂香。獻地居天。唯用沉水。以為涂香。通於三部九種法等。及明王妃一切處用。或有別作扇底迦法。用白色香。補瑟徴迦法。用黃色香。阿毗遮嚕迦法。用以紫色無氣之香。若欲成就大悉地者。用前汁香及以香果。若中悉地。用堅木香及以香花。若下悉地。根皮花果。用為涂香。而供養之。和合香時。不應用於依有情香謂甲香麝香紫釤等類。及以酒酢。或過分香世不樂者。皆不應用供養之。時有四種香。謂涂香末香香丸香水。隨用一類。盡以為花欲獻之時。作如是言。此香天妙。清凈護持。我今奉獻。唯垂納受。令愿圓滿。香真言曰。
阿(去) 以賀啰賀啰 薩啰嚩 尾你夜(二合)達啰布爾帝 莎(去)訶(去)
先誦此真言。而真言之後。誦所持真言。凈持如法。奉獻于尊。若求諸香
【現代漢語翻譯】 現代漢語譯本：勝者，通用三部（佛部、蓮花部、金剛部）。或者只用沉香，和少量龍腦香，作為涂香。供養佛部，只用白檀香，和少量龍腦香，作為涂香。蓮花部用，只用鬱金香，和少量龍腦香作為涂香。金剛部用紫檀涂香，通用一切金剛等使用。肉豆蔻、腳句羅惹（Kakkola，一種香料）、底（Tagara，纈草）、蘇末那（Sumanas，茉莉花），或者濕沙蜜（Usira，香根草）、蘇澀咩羅缽孕瞿（Suksmaila-lavanga，小豆蔻和丁香）等，通用一切女使者天涂香供養。甘松、濕沙蜜、肉豆蔻，用作涂香，獻給明王妃。白檀香、沉香、鬱金香用作涂香，供獻明王。用各種香樹皮，用作涂香，獻給諸使者。隨所得的香，用作涂香，獻給地居天。只用沉香，作為涂香，通用三部九種法等，以及明王妃一切處使用。或者有特別製作的息災法（Śāntika），用白色香。增益法（Pauṣṭika），用黃色香。降伏法（Ābhicāruka），用紫色無氣味的香。如果想要成就大悉地（Mahāsiddhi，大成就），用前面的汁香以及香果。如果中等悉地，用堅硬的木香以及香花。如果下等悉地，用根、皮、花、果，用作涂香，而供養之。和合香的時候，不應該使用依賴有情的香，比如甲香、麝香、紫釤等類，以及酒醋，或者過分香世間不喜歡的，都不應該用作供養。香有四種，即涂香、末香、香丸、香水，隨意使用一種。將要獻花的時候，這樣說：『此香天妙，清凈護持，我今奉獻，唯垂納受，令愿圓滿。』香真言曰： 『阿（a） 以賀啰賀啰（ehi āhara āhara） 薩啰嚩（sarva） 尾你夜（vidyā，明咒）達啰布爾帝（dhara pūrte） 莎（svā）訶（hā）。』 先誦此真言，然後在真言之後，誦所持真言，清凈持戒如法，奉獻于尊。如果求諸香。
【English Translation】 English version: The Victorious One. Common to the three families (Buddha family, Lotus family, and Vajra family). Or only use Agarwood (沉水香, chén shuǐ xiāng) and a little bit of Borneol Camphor (龍腦, lóng nǎo) as anointing incense. For offerings to the Buddha family, only use White Sandalwood (白檀, bái tán) and a little bit of Borneol Camphor as anointing incense. For the Lotus family, only use Turmeric (鬱金, yù jīn) and a little bit of Borneol Camphor as anointing incense. For the Vajra family, use Red Sandalwood (紫檀, zǐ tán) anointing incense, which is common for all Vajras and others to use. Nutmeg, Kakkola (腳句羅惹, jiǎo jù luó rě, a spice), Tagara (底, dǐ, valerian), Sumanas (蘇末那, sū mò nà, jasmine), or Usira (濕沙蜜, shī shā mì, vetiver), Suksmaila-lavanga (蘇澀咩羅缽孕瞿, sū sè miē luó bà yùn qú, cardamom and cloves), etc., are commonly used for anointing incense offerings to all female messenger deities. Spikenard, Usira, and Nutmeg are used as anointing incense to offer to the Consort of the Vidyaraja (明王妃, míng wáng fēi). White Sandalwood, Agarwood, and Turmeric are used as anointing incense to offer to the Vidyaraja (明王, míng wáng). Use various fragrant tree barks as anointing incense to offer to the messengers. Use whatever fragrance is available as anointing incense to offer to the earth-dwelling deities. Only use Agarwood as anointing incense, which is common for the three families, the nine types of rituals, etc., and for the Consort of the Vidyaraja in all places. Or, for specially made pacifying rituals (Śāntika, 扇底迦法), use white fragrance. For nourishing rituals (Pauṣṭika, 補瑟徴迦法), use yellow fragrance. For subjugation rituals (Ābhicāruka, 阿毗遮嚕迦法), use purple, odorless fragrance. If you want to achieve great siddhi (Mahāsiddhi, 大悉地), use the aforementioned juice fragrance and fragrant fruits. For medium siddhi, use hard wood fragrance and fragrant flowers. For lower siddhi, use roots, bark, flowers, and fruits as anointing incense for offerings. When blending fragrances, do not use fragrances that rely on sentient beings, such as musk, deer musk, purple orpiment, etc., as well as wine vinegar, or excessively fragrant things that the world dislikes, all of which should not be used for offerings. There are four types of incense: anointing incense, powdered incense, incense balls, and fragrant water. Use any one of these types at will. When about to offer flowers, say: 'This fragrance is heavenly and wonderful, pure and protective. I now offer it, may you graciously accept it and fulfill my wishes.' The incense mantra says: 'A (阿) Ehi āhara āhara (以賀啰賀啰) Sarva (薩啰嚩) Vidyā (尾你夜, knowledge/mantra) dhara pūrte (達啰布爾帝) Svāhā (莎訶).' First recite this mantra, and then after the mantra, recite the mantra you hold, purify and uphold the precepts according to the Dharma, and offer it to the honored one. If seeking various fragrances.
而不能得。隨取涂香。用前真言。持誦供養。複用本部涂香真言。而持誦已。奉獻本尊。
蘇悉地羯啰經分別燒香品第十
次復我今說燒香法通於三部。沉水白檀鬱金香等。隨其次第。取一供養。或三種香。和通三部。或取一香。隨通其部。目諸香名。室唎(二合)吠瑟吒(二合)劍汁娑折啰娑(云娑羅樹謬)乾陀啰素。安悉香。娑落翅。龍腦香。薰陸香。語苫地夜(二合)目劍。祇哩若(西可反)蜜。訶梨勒。砂糖。香附子酥合香。沉水嚩(引)落劍。白檀。紫檀五葉松木。天木。囊里迦。缽哩閉攞嚩烏施藍。石蜜。甘松香。及果等。若欲成就真言法。應合和香。室唎(二合)吠瑟吒迦樹汁香。遍通三部。及通諸天。安悉香。通獻藥叉。薰陸香。通諸天女。娑折啰娑香。獻地居天。娑落翅香。獻女使者。乾陀啰娑香。獻男使者。龍腦。乾陀啰娑。娑折啰娑。薰陸。安悉。薩落翅。室利(二合)吠瑟吒(二合)迦。此七膠香。和以燒之。遍通九種。復此七香最為勝上。膠香為上。堅木香為中。余花葉根等為下。蘇合沉水鬱金等香和。為第一香。加以白檀復置砂糖。為第二香。又加安悉及以薰陸。為第三香。如是三種和香。隨用其一。遍通諸事。地居天等。及以衛護。應用薩折啰娑。砂糖。訶梨勒。以和為
【現代漢語翻譯】 現代漢語譯本 卻無法得到。隨後取來涂香，用之前的真言，持誦供養。再用本部的涂香真言，持誦完畢后，奉獻給本尊。
《蘇悉地羯啰經》分別燒香品第十
接下來我再來說說燒香的方法，可以通用於三部（佛部、蓮花部、金剛部）。沉香、白檀、鬱金香等等，按照次序，取一種來供養，或者三種香混合，通用於三部。或者取一種香，隨其所屬性部使用。列出各種香的名稱：室唎(shì lī)(二合)吠瑟吒(fèi sè chà)(二合)劍汁娑折啰娑(jiàn zhī suō zhé luó suō)(云娑羅樹謬)，乾陀啰素(qián tuó luó sù)，安悉香(ān xī xiāng)，娑落翅(suō luò chì)，龍腦香(lóng nǎo xiāng)，薰陸香(xūn lù xiāng)，語苫地夜(yǔ shān dì yè)(二合)目劍，祇哩若(qí lī rě)(西可反)蜜，訶梨勒(hē lí lè)，砂糖(shā táng)，香附子酥合香(xiāng fù zǐ sū hé xiāng)，沉水嚩(chén shuǐ pó)(引)落劍，白檀(bái tán)，紫檀五葉松木(zǐ tán wǔ yè sōng mù)，天木(tiān mù)，囊里迦(náng lǐ jiā)，缽哩閉攞嚩烏施藍(bō lī bì luó pó wū shī lán)，石蜜(shí mì)，甘松香(gān sōng xiāng)以及水果等。如果想要成就真言法，應當調和香。室唎(shì lī)(二合)吠瑟吒迦(fèi sè chà jiā)樹汁香，普遍通用於三部，以及諸天。安悉香，通用於獻給藥叉(yào chā)（夜叉，一種鬼神）。薰陸香，通用於諸天女。娑折啰娑香(suō zhé luó suō xiāng)，獻給地居天。娑落翅香(suō luò chì xiāng)，獻給女使者。乾陀啰娑香(qián tuó luó suō xiāng)，獻給男使者。龍腦(lóng nǎo)，乾陀啰娑(qián tuó luó suō)，娑折啰娑(suō zhé luó suō)，薰陸(xūn lù)，安悉(ān xī)，薩落翅(sà luò chì)，室利(shì lì)(二合)吠瑟吒(fèi sè chà)(二合)迦(jiā)，這七種膠香，混合燒之，普遍通用於九種。這七種香最為殊勝。膠香為上等，堅木香為中等，其餘花葉根等為下等。蘇合香、沉香、鬱金香等香混合，為第一等香，加上白檀，再加入砂糖，為第二等香。又加上安悉香以及薰陸香，為第三等香。像這樣三種和香，隨意使用其中一種，普遍通用於各種事情，地居天等等，以及衛護，應用薩折啰娑(sà zhé luó suō)，砂糖(shā táng)，訶梨勒(hē lí lè)，混合為香。
【English Translation】 English version and cannot obtain it. Then take the scented paste, using the previous mantra, chanting and making offerings. Again, use the scented paste mantra of this section, and after chanting, offer it to the principal deity.
Susiddhikara Sutra, Chapter Ten on Distinguishing Incense Burning
Next, I will speak about the method of burning incense, which can be applied to the three families (Buddha family, Lotus family, Vajra family). Agarwood, white sandalwood, turmeric, etc., according to the order, take one to offer, or mix three kinds of incense, applicable to the three families. Or take one kind of incense, according to its respective family. List the names of various incenses: Śrī(二合)veṣṭa(二合) (meaning auspicious adornment), Kaṃjī-saccarāsā (erroneously called Sal tree), Gandhararasa (essence of Gandhara), Benzoin, Sālakī, Camphor, Frankincense, Vāg-śānti-mukhaṃ (speech of peace), Ghrta-madhu (clarified butter and honey), Haritaki, Sugar, Cyperus rotundus ghee mixed incense, Aquilaria agallocha, White sandalwood, Red sandalwood five-needle pine wood, Deodar, Nālika, Paripelavā-uśīra, Rock candy, Nard and fruits, etc. If you want to accomplish the mantra practice, you should blend incense. Śrī(二合)veṣṭaka(二合) tree sap incense, universally applicable to the three families, as well as the devas. Benzoin, applicable to offering to Yakshas (a type of spirit). Frankincense, applicable to the goddesses. Saccarāsā incense, offered to the earth-dwelling devas. Sālakī incense, offered to the female messengers. Gandhararasa incense, offered to the male messengers. Camphor, Gandhararasa, Saccarāsā, Frankincense, Benzoin, Sālakī, Śrī(二合)veṣṭaka(二合), these seven kinds of resinous incense, mixed and burned, universally applicable to nine kinds. These seven incenses are the most excellent. Resinous incense is superior, hard wood incense is medium, and the remaining flowers, leaves, roots, etc., are inferior. Styrax benzoin, agarwood, turmeric, etc., mixed, is the first-class incense, adding white sandalwood, and then adding sugar, is the second-class incense. Also adding benzoin and frankincense, is the third-class incense. Like these three kinds of blended incense, use any one of them, universally applicable to various matters, earth-dwelling devas, etc., as well as protection, apply Saccarāsā, sugar, Haritaki, mixed as incense.
香。供養彼等。復有五香。所謂砂糖。勢麗翼迦。薩折啰娑。訶梨勒。石蜜。和合為香。通於三部。一切事用。或有一香。遍通諸事。無上好者。眾人所貴。上妙和香。如無是香。隨所得者。亦通三部。諸餘事用。如前所說合和香法。善須分別。應其所用。根葉花果。合之而獻。有四種香。應須知之。所謂自性。搗丸香。塵末香。作丸香。亦須要知應用之處。扇底迦法。用搗丸香。阿毗遮嚕迦。用塵末香。補瑟徴迦。用作丸香。攝通一切。用自性。合搗丸香。置以砂糖。和塵末香安樹膠香。令作丸香。應用好蜜酥乳砂糖。亦通替蜜。自性香上。應灑少酥。如求當部所燒香。若不得者。隨所有香。先誦當部香真言。而持誦后然誦此真言。合和香法。不置甲麝及紫釤香。亦不應用末你也等而和香。亦不過分致使惡氣及以無香。以此林野樹香膠。能稱一切諸人意願。諸天常為食。我今將奉獻。哀愍故垂受。
阿(去)賀啰 賀啰 薩啰嚩(二合)尾你夜(二合)達啰布爾帝 莎(去)訶(去)
先用此真言而持誦之。後用所持真言。取彼香真言。如法用之。
蘇悉地羯啰經分別然燈法品第十一
複次今說然燈法。以依法故。令諸天仙歡喜成就。以金為盞。或用銀作。或用熟銅。或用泥瓦。此五種中
【現代漢語翻譯】 現代漢語譯本： 香。供養他們。又有五種香，分別是砂糖（shā táng，糖的一種），勢麗翼迦（shì lì yì jiā，一種香料），薩折啰娑（sà zhé luō suō，一種樹脂），訶梨勒（hē lí lè，一種藥材），石蜜（shí mì，冰糖）。混合這些香，可以用於息災、增益、降伏三部。或者有一種香，可以普遍用於各種事情，是最好的，眾人所珍貴的。如果找不到上等的和合香，那麼用隨手可得的香，也可以用於三部和各種事情。像前面所說的和合香的方法，要好好分辨，根據所用的目的來調配。根、葉、花、果，都可以混合起來供獻。有四種香，應該要知道，分別是自性香（zì xìng xiāng，天然香），搗丸香（dǎo wán xiāng，搗碎製成的香丸），塵末香（chén mò xiāng，香粉），作丸香（zuò wán xiāng，製作的香丸）。也要知道它們的應用之處。息災法（shàn dǐ jiā fǎ）用搗丸香，阿毗遮嚕迦（ā pí zhē lū jiā，降伏法）用塵末香，補瑟徴迦（bǔ sè zhēng jiā，增益法）用作丸香，攝通一切法用自性香。混合搗丸香時，加入砂糖。和塵末香時，加入樹膠香。製作丸香時，應用好的蜂蜜、酥油、牛奶、砂糖，也可以用糖漿代替蜂蜜。在自性香上，應該灑上少許酥油。如果想要求得當部的所燒之香，如果得不到，就用所有的香，先誦當部的香真言，然後持誦，之後再誦這個真言。和合香的方法，不要加入甲香、麝香和紫釤香，也不要用末你也等香來和香，也不要過分調配，導致產生惡臭或者沒有香味。用這些林野樹香膠，能夠滿足一切人的意願，諸天常常以此為食，我現在將它奉獻，因為哀憐的緣故，請您垂憐接受。
阿（去聲）賀啰 賀啰 薩啰嚩（二合）尾你夜（二合）達啰布爾帝 莎（去聲）訶（去聲）
先用這個真言來持誦，然後用所持的真言，取那個香的真言，如法使用。
《蘇悉地羯啰經》分別然燈法品第十一
接下來講述然燈法。因為依法行事，能讓諸天仙歡喜併成就。用金子做燈盞，或者用銀子做，或者用熟銅，或者用泥瓦。這五種之中。
【English Translation】 English version: Incense. Offer them. There are also five kinds of incense, namely sugar (shā táng, a type of sugar), Siliyka (shì lì yì jiā, a kind of spice), Sajalrasa (sà zhé luō suō, a kind of resin), Haritaki (hē lí lè, a kind of medicinal material), and rock candy (shí mì, crystal sugar). Mixing these incenses can be used for the Shanti (息災, pacifying), Paushtika (增益, increasing), and Abicharuka (降伏, subjugating) three sections. Or there is one kind of incense that can be universally used for all matters, which is the best and valued by everyone. If you cannot find the best blended incense, then use the incense that is readily available, which can also be used for the three sections and various matters. Like the method of blending incense mentioned earlier, you must carefully distinguish and blend according to the purpose for which it is used. Roots, leaves, flowers, and fruits can all be mixed and offered. There are four kinds of incense that you should know, namely natural incense (zì xìng xiāng, natural incense), pounded incense balls (dǎo wán xiāng, incense balls made by pounding), powdered incense (chén mò xiāng, incense powder), and made incense balls (zuò wán xiāng, made incense balls). You must also know where to apply them. For Shanti rituals (shàn dǐ jiā fǎ), use pounded incense balls; for Abicharuka (ā pí zhē lū jiā, subjugation rituals), use powdered incense; for Paushtika (bǔ sè zhēng jiā, increasing rituals), use made incense balls; for all-encompassing rituals, use natural incense. When mixing pounded incense balls, add sugar. When mixing powdered incense, add tree gum incense. When making incense balls, use good honey, ghee, milk, and sugar; you can also use syrup instead of honey. On natural incense, you should sprinkle a little ghee. If you want to obtain the incense burned by the respective section, if you cannot obtain it, then use all the incense you have, first recite the mantra of the incense of the respective section, then recite it, and then recite this mantra. In the method of blending incense, do not add musk, deer musk, or purple sandalwood, and do not use Malanya (末你也) and other incenses to blend the incense, and do not blend it excessively, resulting in a bad smell or no fragrance. Using these forest and wild tree incense gums can fulfill the wishes of all people, and the devas often eat this, and I now offer it, and out of compassion, please accept it.
Ah Hara Hara Sarva Vidya Dhara Pūrti Svaha
First use this mantra to recite, then use the mantra you are holding, take the mantra of that incense, and use it according to the Dharma.
Susiddhikara Sutra, Chapter Eleven on Distinguishing the Method of Lighting Lamps
Next, I will talk about the method of lighting lamps. Because acting according to the Dharma, it can make the devas and immortals happy and accomplished. Use gold to make the lamp, or use silver, or use cooked copper, or use mud tiles. Among these five types.
。隨取一用。本尊喜歡。作燈炷法。用白㲲花作之。或新㲲布作之。或耨句羅樹皮絲作之。或新凈布而作炷。用取月諸香油眾所樂者。或以諸香酥油。扇底迦法。用上香油。補瑟徴迦法。用次香油。阿毗遮嚕迦法。用下香油。諸香木油。扇底迦用。以油麻油。補瑟徴迦用。以白芥子油。阿毗遮嚕迦。用阿(去)怛娑果油。真言妃用。及余女仙。諸餘果油。真言主用。苦樹果油。諸天神用。謂摩訶迦羅等。魚脂鬼用。諸畜生脂。藥叉用之。拔羅得雞油及麻子油。下類天用。謂四姊妹遮門茶等。于寒林中起吠侈羅等。用犬肉脂。諸油之中。黧牛酥上。遍通三部。或白牛酥。扇底迦用。黃牛酥。補瑟徴迦用。烏牛酥。阿毗遮嚕迦用。或本部分別依彼而用。諸藥之中所生油。補瑟徴迦用。諸香出油。扇底迦用。惡香氣油。阿毗遮嚕迦用。如上所略說燈然次第。善自觀之。縱此不說。而審用之。雖有燈油。而不依本部者。以本部真言。而真言之供養。此燈能卻障。能凈及除昏。我今持奉獻。哀愍故垂受。真言曰。
阿路迦也 阿路迦也 薩啰嚩(二合)尾你也(二合)達啰布 爾帝莎訶
誦此真言已。複誦本尊真言。而真言已。復作凈法。除諸過故。如前已說。
蘇悉地羯啰經獻食品第十二
複次我今
【現代漢語翻譯】 現代漢語譯本：隨意取用一種。本尊喜歡。製作燈芯的方法：用白色細毛織物製作燈芯，或者用新的細毛布製作，或者用耨句羅樹（Noukula tree）的樹皮絲製作，或者用新的乾淨布製作燈芯。用各種人們喜歡的月諸香油，或者用各種香的酥油。息災法（Shantika）：用上等香油。增益法（Paushtika）：用次等香油。降伏法（Abhicharuka）：用下等香油。各種香木油用於息災法。用芝麻油用於增益法。用白芥子油用於降伏法。用阿怛娑果（Atasi fruit）油給真言妃（Mantra Queen）用，以及其餘女仙。各種果油給真言主（Mantra Lord）用。苦樹果油給諸天神用，比如摩訶迦羅（Mahakala）等。魚脂給鬼用。各種畜生脂給藥叉（Yaksa）用。拔羅得雞油（Palasha oil）及麻子油給下類天用，比如四姊妹遮門茶（Charchika）等。在寒林中起吠侈羅（Vetala）等，用犬肉脂。各種油之中，黧牛酥最好，普遍適用於三部。或者用白牛酥用於息災法，黃牛酥用於增益法，烏牛酥用於降伏法。或者根據本部的不同分別使用。各種藥中提取的油用於增益法。各種香中提取的油用於息災法。惡臭氣味的油用於降伏法。如上所略說的點燈順序，好好觀察。即使這裡沒有說，也要仔細使用。即使有燈油，如果不按照本部的規定，就用本部真言來加持供養。這燈能消除障礙，能凈化及去除昏暗。我現在供奉獻上，因為哀憐我而接受。真言曰： 『阿路迦也（Alokaya） 阿路迦也（Alokaya） 薩啰嚩（Sarva） 尾你也（Vidya） 達啰布（Dharabhu） 爾帝莎訶（Iti Svaha）』 誦此真言后，再誦本尊真言。誦真言后，再做凈法，去除各種過失，如前已說。 《蘇悉地羯啰經》獻食品第十二 再次，我現在
【English Translation】 English version: Use any one at will. The principal deity is pleased. The method of making lamp wicks: make the wicks with white woolen fabric, or with new woolen cloth, or with silk from the bark of the Noukula tree (Noukula tree), or with new clean cloth. Use various sesame fragrant oils that people like, or use various fragrant ghee. For the pacifying rite (Shantika): use the best fragrant oil. For the nourishing rite (Paushtika): use the next best fragrant oil. For the subjugation rite (Abhicharuka): use the lowest quality fragrant oil. Various fragrant wood oils are used for the pacifying rite. Use sesame oil for the nourishing rite. Use white mustard seed oil for the subjugation rite. Use Atasi fruit (Atasi fruit) oil for the Mantra Queen (Mantra Queen), as well as other female deities. Various fruit oils are used for the Mantra Lord (Mantra Lord). Bitter tree fruit oil is used for the various gods, such as Mahakala (Mahakala), etc. Fish fat is used for ghosts. Various animal fats are used for Yakshas (Yaksa). Palasha oil (Palasha oil) and hemp seed oil are used for lower-class deities, such as the four sisters Charchika (Charchika), etc. For Vetala (Vetala) arising in the cold forest, use dog meat fat. Among all oils, the ghee from black cows is the best, universally applicable to the three sections. Or use ghee from white cows for the pacifying rite, ghee from yellow cows for the nourishing rite, and ghee from black cows for the subjugation rite. Or use them separately according to the different sections of the original deity. Oil extracted from various medicines is used for the nourishing rite. Oil extracted from various fragrances is used for the pacifying rite. Oil with a foul odor is used for the subjugation rite. Observe carefully the order of lighting lamps as briefly described above. Even if it is not mentioned here, use it carefully. Even if there is lamp oil, if it is not in accordance with the regulations of the original deity, then use the mantra of the original deity to bless and offer it. This lamp can eliminate obstacles, purify, and remove darkness. I now offer it, please accept it out of compassion. The mantra says: 『Alokaya (Alokaya) Alokaya (Alokaya) Sarva (Sarva) Vidya (Vidya) Dharabhu (Dharabhu) Iti Svaha (Iti Svaha)』 After reciting this mantra, recite the mantra of the principal deity again. After reciting the mantra, perform the purification rite again to remove all faults, as previously described. Susiddhikara Sutra, Chapter 12: Offering Food Furthermore, I now
說獻食法。令諸天仙悉皆喜歡速得成就。略說食獻。應用圓根及長根果。酥油餅等。非酥油餅諸餘羹𩟯等味。或種種粥及諸飲。如此四種飲食通於諸部獻。末惹(而也反)布啰迦果遍通三部。或以石榴或注耽果亦通三部。以其次第各通一部。甘味扇底迦用。甘酢味補瑟徴迦用。苦辛淡味阿毗遮嚕迦。多羅樹果。椰子果。尾羅果。你跛果。及余臭果。眾所不樂。亦不應獻。或有上味果。世復多饒。而復最貴。獻如此果。獲上成就。或有諸果。其味次美世復易求。價無苦貴。如此果獲中成就。或有諸果。其味苦辛淡。世復豐足。價復最賤。獻如此果。獲下成就。復欲加意奉獻。應取女名果。所謂柹子杏桃等。而獻女天。諸樹生果無苦味者。獻真言妃。室利泮羅果。通三部一切忿怒。嚩拏果通求一切藥叉。劫比貪果。室利夫用。缽夜攞樹生果。缽囇使迦用。如是類前諸果更有多種異名。隨觀其味。而用獻之。
或於村側。或蘭若中清凈之處。有諸草根。其味甘美。取之奉獻。速得成就。微迦那唎根。通一切用。復有奇美味。亦通一切奉獻。非直天神人中複用。山中所生根美味者。佛部獻。熟芋根亦通佛部。迦契嚕劍根。徴那唎根。嚩也賜根。舉知根。及余圓根。從水生者。蓮花部用。一切藥圓根。苦辛味花。及多種生
【現代漢語翻譯】 現代漢語譯本：現在來說說獻食的方法，能讓諸天神仙都歡喜，迅速獲得成就。簡單地說，獻食應該用圓形根莖和長形根莖的水果，酥油餅等，或者不是酥油餅的其他羹湯等美味，或者各種粥以及飲料。這四種飲食可以普遍用於各個部類的供獻。末惹（M惹，發音為而也反）布啰迦果（Bu ra ga fruit）普遍適用於三部。或者用石榴或者注耽果（Zhu dan fruit）也適用於三部。按照次序，各種食物分別適用於一個部類。甘甜味道的食物用於扇底迦（Shanti Jia，寂靜）法事，甘酸味道的食物用於補瑟徴迦（Bu se zheng jia，增長）法事，苦辣淡味道的食物用於阿毗遮嚕迦（A bi zhe lu jia，降伏）法事。多羅樹果（Tala tree fruit）、椰子果（Coconut）、尾羅果（Wei luo fruit）、你跛果（Ni po fruit）以及其他有臭味的果實，大眾不喜歡吃的，也不應該用來供獻。或者有上等美味的果實，世上又多又貴，獻上這樣的果實，能獲得上等成就。或者有些果實，味道尚可，世上容易得到，價格也不貴，獻上這樣的果實，能獲得中等成就。或者有些果實，味道苦辣淡，世上很多，價格又很便宜，獻上這樣的果實，能獲得下等成就。如果想要更加用心奉獻，應該選取帶有女性名字的果實，比如柿子、杏、桃等，用來供獻給女天。各種樹上生長的沒有苦味的果實，用來供獻給真言妃（Zhen yan fei）。室利泮羅果（Shi li pan luo fruit）可以用於三部的一切忿怒尊。嚩拏果（Wa na fruit）可以用來祈求一切藥叉（Yaksa，夜叉）。劫比貪果（Jie bi tan fruit）可以供獻給室利（Shili，吉祥天）的丈夫。缽夜攞樹生果（Bo ye luo tree fruit）可以供獻給缽囇使迦（Bo li shi jia）。像這樣，前面提到的各種果實還有很多不同的名稱，可以根據它們的味道來選擇使用。\n\n或者在村莊旁邊，或者在蘭若（Lan ruo，寂靜處）中清凈的地方，有一些草根，味道甘甜美好，取來奉獻，能迅速獲得成就。微迦那唎根（Wei jia na li root）可以用於一切法事。還有一些奇特美味的食物，也可以用於一切供獻，不僅天神可以用，人也可以用。山中所生長的根莖味道美好的，可以用來供獻給佛部。煮熟的芋頭根也可以用於佛部。迦契嚕劍根（Jia qi lu jian root）、徴那唎根（Zheng na li root）、嚩也賜根（Wa ye ci root）、舉知根（Ju zhi root）以及其他圓形根莖，從水中生長的，可以用於蓮花部。一切藥的圓形根莖，苦辣味道的花，以及多種植物。
【English Translation】 English version: Now, let's talk about the method of offering food, which can make all the celestial beings happy and quickly attain accomplishment. Briefly speaking, the food offering should use round and long root fruits, ghee cakes, etc., or other delicious soups other than ghee cakes, or various porridges and drinks. These four kinds of food can be universally used for offerings to all the divisions. M惹 (M惹, pronounced 'er ye fan') Bu ra ga fruit is universally applicable to the three divisions. Or use pomegranate or Zhu dan fruit, which is also applicable to the three divisions. In order, each food is applicable to one division. Sweet-tasting food is used for Shanti Jia (peaceful) rituals, sweet and sour-tasting food is used for Bu se zheng jia (increasing) rituals, and bitter, spicy, and bland-tasting food is used for A bi zhe lu jia (subduing) rituals. Tala tree fruit, coconut, Wei luo fruit, Ni po fruit, and other smelly fruits that are not liked by the public should not be used for offerings. Or there are superior delicious fruits, which are abundant and expensive in the world. Offering such fruits can obtain superior accomplishment. Or some fruits have a decent taste, are easily obtained in the world, and are not expensive. Offering such fruits can obtain medium accomplishment. Or some fruits have a bitter, spicy, and bland taste, are abundant in the world, and are very cheap. Offering such fruits can obtain lower accomplishment. If you want to offer with more care, you should choose fruits with female names, such as persimmons, apricots, peaches, etc., to offer to female deities. Various fruits that grow on trees without a bitter taste are used to offer to Zhen yan fei (mantra consort). Shi li pan luo fruit can be used for all wrathful deities of the three divisions. Wa na fruit can be used to pray for all Yakshas. Jie bi tan fruit can be offered to the husband of Shili (auspicious goddess). Bo ye luo tree fruit can be offered to Bo li shi jia. Like this, the various fruits mentioned above have many different names, and you can choose to use them according to their taste.\n\nOr next to the village, or in a quiet place in the Lan ruo (aranya), there are some grass roots with a sweet and delicious taste. Taking them to offer can quickly achieve accomplishment. Wei jia na li root can be used for all rituals. There are also some unique and delicious foods that can also be used for all offerings, not only for gods but also for humans. Roots and stems grown in the mountains with a delicious taste can be used to offer to the Buddha division. Cooked taro roots can also be used for the Buddha division. Jia qi lu jian root, Zheng na li root, Wa ye ci root, Ju zhi root, and other round roots, which grow from the water, can be used for the lotus division. All medicinal round roots, bitter and spicy flowers, and various plants.
芋。金剛部用。色香白香極甘美足味。如是圓根。佛部奉獻。色黃中香中美不大酸不太甜味。如是圓根。蓮花部用。赤色苦辛淡味臭氣不甘。如是圓根。金剛部用。如是三部扇底迦等及上中下並同通用。略說圓根。善隨其部。上中下等而用獻之。如是別分速得成就。前說圓根。長根生長。及所用之如圓根類等。䓗䔉韭根。及余極臭辛苦味等。不應供養。莎悉底食。烏路比迦食。布波食。嚩拏迦等食。及余粉食。或作種種胡麻團。復有種種白糖所作食。歡喜團食。莽度失食。毗拏迦食。賓(去)尼拏句釋迦食。阿輸(去)迦嚩侈也食。指室羅食。餅食。過啰比瑟吒迦食。賒句離也食。缽缽吒食布波食。莽沙布波食。微諾鐸迦食。補沙嚩多食。羅嚩尼(去)迦(引)食。[(薩-文+(立-一))/木]部迦(引)啰迦食。俱舉知食。啰莽迦(引)食。桁沙食。昔底迦食。缽㗚香指里迦食。室利布啰迦食。吠瑟徴迦食。瞋諾迦食。吒那啰迦食。遇拏補啰迦食。質但啰布波食。卻若啰食。遇拏缽缽吒失䔖伽吒食。竭多食。種種[(薩-文+(立-一))/木]避侈儐拏布波食。啰若桁娑食。娑若迦食。竭㗚多布啰迦食。劫謨徴迦食。句娑里迦食。三補吒食。舍拏嚩食。訶哩儜食。釋句囊食。弭囊食。種種缽啰尼(上)悖㗚瑟
吒迦食。地比迦食。若羅訶悉底你閻食。羯羯啰儐拏迦食。嚩羅伽(去)多食。嚩底徴迦。食乞澀(二合)底迦食。迦若羯哩尼(上)迦食等。如上等食。或用砂糖作。或以酥油。或以油麻和作。如前其本部隨取而用獻。依法奉獻。速得成就。米粉等食。佛部。扇底迦及上成就。一切麥麵食。蓮花部。補瑟徴迦及中成就。油麻豆子所作食。金剛部。阿毗遮嚕迦及下成就等。用一切諸味中。以白糖而所莊者。佛部供獻之中常當奉獻。室利吠瑟吒迦食。蓮花部用。歡喜團食。金剛部用。布波迦(引)食。求藥叉用。女名食。真言妃用。女名食者。劍謨里食。缽缽徴食等。諸食中最貴而復美味者。求上成就而獻。如其次味。餘二部中。此中不具。隨所作者。八部等用。獻食之時。先敷巾葉等為莊嚴故。先置莎悉底迦食。烏路比迦食。布波食。如是先作三部共同。復如本部所須飲食隨力獻之粳米飯。六十日熟粳米飯。大麥乳煮飯。不種自生。粳米飯粟米飯。應須獻者。依法獻之。具諸香味奇美羹𦡱。及諸豆臛等。而奉獻之。乳煮大麥飯。及成不種自生粳米飯求上成就。粳米及飯六十日熟粳米飯。求中成就。粟米飯及飯等。下成就。用扇底迦法為上成就。補瑟徴迦法為中成就。阿毗遮嚕迦法為下成就。供獻飯食根果飯粥。依上中
【現代漢語翻譯】 現代漢語譯本 吒迦食（Dhaka food）。地比迦食（Dibika food）。若羅訶悉底你閻食（Rahasiddhinyam food）。羯羯啰儐拏迦食（Karkarapinanak food）。嚩羅伽多食（Varagata food）。嚩底徴迦食（Vaticika food）。乞澀底迦食（Ksattika food）。迦若羯哩尼迦食（Kanyakarnika food）等。如上等食，或用砂糖作，或以酥油，或以油麻和作。如前其本部隨取而用獻，依法奉獻，速得成就。米粉等食，佛部，扇底迦（Shantika，息災）及上成就。一切麥麵食，蓮花部，補瑟徴迦（Paushtika，增益）及中成就。油麻豆子所作食，金剛部，阿毗遮嚕迦（Abhicharuka，降伏）及下成就等。用一切諸味中，以白糖而所莊者，佛部供獻之中常當奉獻。室利吠瑟吒迦食（Shrivaishtaka food），蓮花部用。歡喜團食，金剛部用。布波迦食（Pupaka food），求藥叉（Yaksa，夜叉）用。女名食，真言妃用。女名食者，劍謨里食（Khemuri food），缽缽徴食（Papatika food）等。諸食中最貴而復美味者，求上成就而獻。如其次味，餘二部中，此中不具，隨所作者，八部等用。獻食之時，先敷巾葉等為莊嚴故，先置莎悉底迦食（Svastika food），烏路比迦食（Ulupika food），布波食（Pupa food）。如是先作三部共同。復如本部所須飲食隨力獻之粳米飯，六十日熟粳米飯，大麥乳煮飯，不種自生粳米飯粟米飯，應須獻者，依法獻之。具諸香味奇美羹𦡱，及諸豆臛等，而奉獻之。乳煮大麥飯，及成不種自生粳米飯求上成就。粳米及飯六十日熟粳米飯，求中成就。粟米飯及飯等，下成就。用扇底迦法（Shantika，息災）為上成就，補瑟徴迦法（Paushtika，增益）為中成就，阿毗遮嚕迦法（Abhicharuka，降伏）為下成就。供獻飯食根果飯粥，依上中
【English Translation】 English version Dhaka food (Dhaka food). Dibika food (Dibika food). Rahasiddhinyam food (Rahasiddhinyam food). Karkarapinanak food (Karkarapinanak food). Varagata food (Varagata food). Vaticika food (Vaticika food). Ksattika food (Ksattika food). Kanyakarnika food (Kanyakarnika food), etc. Such as the above foods, either made with sugar, or with ghee, or mixed with sesame oil. As before, the respective division can take and offer as needed, and by offering according to the Dharma, swift accomplishment is attained. Rice flour foods, etc., are for the Buddha division, for Shantika (Shantika, pacifying) and supreme accomplishment. All wheat flour foods are for the Lotus division, for Paushtika (Paushtika, increasing) and intermediate accomplishment. Foods made from sesame and beans are for the Vajra division, for Abhicharuka (Abhicharuka, subjugating) and lower accomplishment, etc. Among all flavors, those adorned with white sugar should always be offered within the offerings of the Buddha division. Shrivaishtaka food (Shrivaishtaka food) is for the Lotus division. Joyful ball food is for the Vajra division. Pupaka food (Pupaka food) is for seeking Yakshas (Yaksa, a type of spirit). Female name foods are for mantra consorts. Female name foods include Khemuri food (Khemuri food), Papatika food (Papatika food), etc. The most precious and delicious of all foods are offered for seeking supreme accomplishment. According to the respective flavors, the other two divisions, which are not fully described here, are used according to what is made, for the eight divisions, etc. When offering food, first spread cloths and leaves, etc., for adornment. First place Svastika food (Svastika food), Ulupika food (Ulupika food), and Pupa food (Pupa food). Thus, first make these three divisions common. Then, according to the needs of the respective division, offer food to the best of one's ability: polished rice, rice ripened in sixty days, barley cooked in milk, uncultivated self-grown rice, millet rice. Those that should be offered should be offered according to the Dharma. Offer soups and stews with all kinds of flavors and exquisite beauty, as well as bean stews, etc. Barley rice cooked in milk, and uncultivated self-grown rice, are for seeking supreme accomplishment. Polished rice and rice ripened in sixty days are for seeking intermediate accomplishment. Millet rice and rice, etc., are for lower accomplishment. The Shantika method (Shantika, pacifying) is used for supreme accomplishment, the Paushtika method (Paushtika, increasing) is used for intermediate accomplishment, and the Abhicharuka method (Abhicharuka, subjugating) is used for lower accomplishment. Offer rice, food, roots, fruits, rice porridge, according to the upper, middle,
下而奉獻之。扇底迦法最上。佛部補瑟徴迦法中。蓮花部阿毗遮嚕迦法下。金剛部最上悉地及與中下。善須依法。隨類應知。羹臛之中甘美者。扇底迦用。酢甜之者。補瑟徴迦用。苦辛淡者。阿毗遮嚕迦用。乳粥。扇底迦用。石榴粥酪粥等。補瑟徴迦用。訖娑啰粥。謂胡麻粳米豆子等。是阿毗遮嚕迦用。如前略說。諸食味等。或隨方所種種有異。觀上中下而奉獻之。或有諸味眾所稱讚。或自愛者。應持獻佛。或有本部真言所說獻食次第。宜當依之。若異彼者不得成就。食中顯者。及以惡香者。金剛部中。用前說涂香及與香燈食等。先依本部扇底迦等。亦當依之。觀真言性為喜為怒。次復觀之。能成何事。復細尋察滿何等愿。既觀知已。前所獻食。隨力獻之。于供獻法中。見有用迦(引)弭迦食者。應獻莎悉底食。烏路比迦食。及餘力所辦食。砂糖酪飯根果乳粥等是也。此迦(引)弭迦食。遍通獻一切。唯除阿毗遮嚕迦。于供獻法中。見有用徴質睹𡀔食者。應以迦(引)弭迦食中。加三兩種上異飲食即是也。于供獻法中。見有用烏邪嚕食者。以前迦(引)弭迦食。倍加多置即是也。于獻法中。見有用三白食者。應以乳酪酥飯是也。復見有三甜食者。酥蜜乳飯是也。于獻法中。見有薩嚩薄底迦食者。娑也里迦食。陵祇里迦
食。薝沒梨耶食。底羅比瑟吒劍食。酪飯根果。或於前所說食中。隨取一兩味置之。稻穀花諸花及葉。盛以大器。置水滿中。遠於持誦之處而棄之即是也。于獻法中。見有扇底迦食者。用莎悉底。乳粥稻穀花酥蜜乳。及乳煮大麥飯。微惹布啰。決能除災。無致懷疑也。于獻法中。見有補瑟徴迦食者。應用酪粥。歡喜團。烏路比迦。砂糖。室唎吠瑟吒迦(引)等食。決能滿愿。無懷疑也。于獻法中。見有阿毗遮嚕迦食者。應用赤粳米飯。或用句捺啰嚩子。或染作赤色飯。或油麻餅。娑布跛迦。薝沒梨也(二合)訖娑啰粥等。決能降怨。無懷疑也。若持藥叉真言。無獻食法者。應依此法而奉獻之。以用赤粳米飯根果蜜水。及蜜並砂糖米粉餅等是也。持女天真言等。應獻羹飯豆子臛等諸甜水漿。缽啰拏。缽㗚瑟吒迦(引)缹葉味等。及諸果子。一切女天應獻是食也。欲求上成。本部獻法者。依此獻。有諸飲食根果香等。眾所共啖。其味美者多而復貴。女此上味。求上成就而奉獻之。如上略說諸獻食法。各隨本部所求事法。皆已略陳。或於余方。飲食味異。觀其色味。隨類獻之。欲獻食時。先凈塗地。香水遍灑。凈洗諸葉。蓮葉。缽羅勢葉。諸乳樹葉。或新㲲布等。敷設其上。後下諸肴膳。依用此葉。扇底迦。用水生諸葉。及
余奇樹葉。或芭蕉葉作。補瑟徴迦用拔羅計樹葉。閼伽樹葉。及苦樹葉。或隨時得者。阿毗遮嚕迦。用以雌樹名葉。謂芭蕉葉始生。蓮葉等。女仙真言處。用缽隸迦使干樹葉。用地居天等。以草用之。求上中下法。善須知。先涂灑地。后敷諸葉。凈洗手。及數漱口咽水。次須下食。先下莎悉底迦食。次下圓根長根果。復下諸粥。次下諸食。次下羹臛飯。次下乳酪。各隨法本依此下之若作曼荼羅。及擬成就諸事。得諸境界已者。應當倍加。奉獻清凈飲食花果等類。初持誦時。隨其所辦。隨所得味。依彼本法而奉獻之。若黑白二月八日十四日十五日。日月蝕時地動時。即廣加供養。護摩之時。所須之物。先辦置於本尊前。持誦人食時。先出一分食。亦同置尊前。如先作護摩而後食者。應預作食而出置之。先設供養所辦食已。然後應當起首唸誦。獻諸花果及諸飲食。常須念之。不應廢忘。仍依本法。若欲一時念誦。一時供養諸根果食。若欲二時念誦。二時供養。若言三時念誦。三時供養。如是依法。當速成就。持誦之人不獻飲食。違本部者。其人乃著魔障。身無精光。所饒風慘飢渴。恒惡思想。不能成就本尊真言。皆由不獻本尊果食。應當於前黑白二月等日。廣設供養。奉獻本尊並諸眷屬。初持誦時。於前等日。作薄底迦食
。遠持誦處。四方棄之。於此不說。或本部不通。縱有所通。以諸下味。而求上成及。所制食臭惡之類。皆不應用。常獻酪飯。于諸部中。求上中下扇底迦等。並通諸天真言等者。應當如是供養。若無本所制食。隨其所得。以本部真言而持誦之。此藥奇香美。唯堪奉于尊。我今持奉獻。哀愍故垂受。
阿(去)賀啰阿賀啰 薩啰嚩(二合)尾比夜(二合)達啰布爾帝莎訶
此真言遍通三部。后誦一持真言而持誦之。
蘇悉地羯啰經卷上 大正藏第 18 冊 No. 0893a 蘇悉地羯羅經
蘇悉地羯啰經卷中
大唐中天竺三藏輸波迦羅譯
扇底迦法品第十三
扇底迦法。補瑟徴迦法。阿毗遮嚕迦法。前雖通說。猶未能周。今更重宣廣其義理。此三種法速成者。應當如法次第行之。若扇底迦唸誦及作除災護摩法者。歸命三寶。深起慈心。于白月一日黃昏之時。起首念持成扇底迦法。於此之時。凈居天下游歷人間。以天福祐。速得悉地。身著白衣。坐俱尸草。以面向北。身心寂靜。作扇底迦。先取未經。墮地牛糞。三時塗地。普散白花。若作護摩。先辦小麥乳酪稻穀花油麻青舉慮草缽孕瞿花粳米飯以乾白花及乾花蕊。用閃彌木。或用諸樹膠香。或用夜一爾迦木。或用
【現代漢語翻譯】 現代漢語譯本：遠離持誦之處，四方拋棄之處，於此不說。或者本部不通，縱然有所通，以各種下等食物，而求上等成就，以及所製作的食物臭惡之類，都不應該用。常常獻上酪飯。于各部之中，求上中下扇底迦（Śāntika，息災）等，並通諸天真言等，應當如此供養。如果沒有本部所制食物，隨其所得，以本部真言而持誦之。此藥奇香美，唯堪奉于尊。我今持奉獻，哀愍故垂受。 阿(去)賀啰阿賀啰 薩啰嚩(二合)尾比夜(二合)達啰布爾帝莎訶 此真言普遍通行於三部。之後誦一遍持真言而持誦之。 《蘇悉地羯啰經》捲上 大正藏第 18 冊 No. 0893a 《蘇悉地羯羅經》 《蘇悉地羯啰經》卷中 大唐中天竺三藏輸波迦羅譯 扇底迦法品第十三 扇底迦法（Śāntika，息災法），補瑟徴迦法（Puṣṭika，增益法），阿毗遮嚕迦法（Abhicāruka，降伏法），前面雖然已經通說，但仍然未能周全。現在重新宣說，擴充套件其義理。這三種法要快速成就，應當如法次第行之。如果進行扇底迦（Śāntika，息災）唸誦以及作除災護摩法，歸命三寶，深起慈心，于白月一日黃昏之時，開始念持成就扇底迦法（Śāntika，息災法）。於此時，凈居天在天下游歷人間，以天福庇佑，迅速獲得悉地（Siddhi，成就）。身穿白衣，坐于吉祥草上，以面向北方，身心寂靜，作扇底迦（Śāntika，息災）。先取未經墮地的牛糞，三次塗地，普遍散佈白花。如果作護摩，先準備小麥、乳酪、稻穀、花、油麻、青舉慮草、缽孕瞿花、粳米飯、乾白花以及乾花蕊。用閃彌木，或用各種樹的膠香，或用夜一爾迦木，或用
【English Translation】 English version: Keep far away from places of recitation, places abandoned by all directions, and do not speak of them here. Or if one is not proficient in this section, even if one is somewhat proficient, using various inferior foods to seek superior accomplishment, and foods made with foul odors, these should not be used. Always offer milk-rice. Among all the sections, seeking superior, middle, and inferior Śāntika (pacification) rites, and those who are proficient in the mantras of all the devas (gods), offerings should be made in this way. If there are no foods prescribed by this section, then according to what one obtains, recite the mantra of this section. This medicine is wonderfully fragrant and beautiful, only suitable for offering to the honored ones. I now hold and offer it, please accept it out of compassion. Ā(去) He-ra Ā He-ra Sarawa (two combined) Wi Bi Ya (two combined) Da-ra Bool-di So-ha This mantra universally applies to the three sections. Afterward, recite this mantra once and then recite it. Susiddhikara Sutra, Volume 1 Taisho Tripitaka Volume 18, No. 0893a Susiddhikara Sutra Susiddhikara Sutra, Volume 2 Translated by Tripitaka Śubhakarasiṃha of Central India during the Great Tang Dynasty Chapter Thirteen: Śāntika Rituals Śāntika (pacification) rituals, Puṣṭika (increase) rituals, and Abhicāruka (subjugation) rituals, although previously discussed in general, were not yet fully comprehensive. Now, I will explain them again, expanding their meaning. Those who wish to quickly accomplish these three types of rituals should perform them in the proper order. If performing Śāntika (pacification) recitation and making homa (fire offering) to remove disasters, take refuge in the Three Jewels, deeply generate loving-kindness, and begin reciting to accomplish the Śāntika (pacification) ritual at dusk on the first day of the white month. At this time, the pure abodes of the devas (gods) travel throughout the human world, bestowing heavenly blessings, and one quickly obtains Siddhi (accomplishment). Wearing white clothes, sit on kusha grass, facing north, with body and mind tranquil, perform Śāntika (pacification). First, take cow dung that has not fallen to the ground, smear the ground three times, and scatter white flowers everywhere. If making homa (fire offering), first prepare wheat, milk, cheese, rice, flowers, sesame oil, Qing Ju Lu grass, Bachi flower, polished rice, dried white flowers, and dried flower stamens. Use Shami wood, or the resinous incense of various trees, or the wood of the Ye Yi Er Jia tree, or use
諸乳樹木。應取樹梢枝。不應棄葉。應量截之。或用酥蜜。此護摩具遍通諸部。若於本法有所說者。應當依之。作扇底迦。取乳樹木。相揩取九。或應取處。取來護摩。作扇底迦。當速成就。以一搩手。截乳樹枝。酥蜜乳等。器內相和。干乳木著火護摩。或於蘭若凈處。有干牛糞生火勝上。或閃彌木。或諸香木。作扇底迦。薪如一肘量團作爐。其地上白處凈。抗深十二指。以大母指量之。抗上作椽。皆四指量。抗中四寸量作輪輪。高一指量。持誦之人。結加趺坐。所緣事如其本部法。如依供養。作供養佛慈復怛他[(薩-文+(立-一))/木]多嗗㗚囊(引)勝真言妃波若波羅蜜佛眼。次獻辟支佛阿羅漢眾。次供凈居天。次難陀烏波難陀龍王等。本真言主當中佛坐左。佛慈佛母普賢彌勒虛空地藏除蓋障等菩薩。即次安坐辟支佛等。及凈居天等。乃至門西難陀龍王。其右相。如來毫般若。大佛頂若也。佛頂微若也。佛頂帝殊啰施。
蘇悉地羯啰經補瑟徴迦法品第十四
補瑟徴迦法時。心懷踴躍。或誦持護摩。應依本部。從白月十五日起首。至后白月十五日為終。仍依當部而作補瑟徴迦。復從寅時起首。終日中止一隨本情於此時起首者。當爾之時。諸尊天眾遊觀於世。復有帝釋等天。及諸法天。于彼之時降
【現代漢語翻譯】 現代漢語譯本： 對於有乳液的樹木，應當選取樹梢的枝條，不要丟棄樹葉，應當衡量擷取。或者使用酥油和蜂蜜。這些護摩的器具普遍適用於各個部。如果在本法中有所說明的，應當依照本法。作息災法時，選取有乳液的樹木，互相摩擦取火，或者應當選取的地方取來護摩。作息災法，應當快速成就。用一拃的長度擷取乳液樹的枝條，酥油、蜂蜜、乳等在器皿內混合。乾燥的乳液木點火護摩，或者在寂靜的處所，用乾燥的牛糞生火最為殊勝。或者用閃彌木，或者各種香木。作息災法，柴火如一肘的長度，團成爐灶。其地上白色處要乾淨。挖深十二指，用大拇指的長度來衡量。挖的上面做椽子，都四指的長度。挖的中間四寸的長度做輪輪，高一指的長度。持誦之人，結跏趺坐。所緣之事如其本部法。如法供養。作供養佛慈復怛他（[薩-文+(立-一)]/木）多嗗㗚囊(引)勝真言妃波若波羅蜜佛眼。其次獻給辟支佛阿羅漢眾。其次供養凈居天。其次難陀（Nanda，歡喜）烏波難陀（Upananda，近喜）龍王等。本真言主在當中佛的左邊安坐。佛慈佛母、普賢（Samantabhadra）、彌勒（Maitreya）、虛空藏（Akasagarbha）、地藏（Ksitigarbha）、除蓋障（Sarvanivaranaviskambhin）等菩薩，依次安坐辟支佛等，以及凈居天等，乃至門西的難陀龍王。其右相，如來毫般若，大佛頂若也，佛頂微若也，佛頂帝殊啰施。
《蘇悉地羯啰經》補瑟徴迦法品第十四
修補瑟徴迦法時，心中懷著踴躍之情。或者誦持護摩，應當依照本部。從白月十五日開始，到后白月十五日結束。仍然依照當部而作補瑟徴迦。又從寅時開始，終日中止，隨本情於此時開始者，當爾之時，諸尊天眾遊觀於世。復有帝釋（Indra）等天，以及諸法天，于彼之時降臨。
【English Translation】 English version: For milky trees, one should take branches from the treetops, not discard the leaves, and measure and cut them. Or use ghee and honey. These homa implements are universally applicable to all sections. If something is mentioned in the original method, it should be followed accordingly. When performing the Shantikarma (pacifying ritual), select milky trees, rub them together to obtain fire, or take from the place where it should be taken for the homa. Performing Shantikarma should be quickly accomplished. Cut milky tree branches with a span of the hand, and mix ghee, honey, milk, etc., in a vessel. Light the dry milky wood for homa, or in a quiet place, lighting a fire with dry cow dung is most excellent. Or use Shami wood, or various fragrant woods. For Shantikarma, the firewood should be the length of an elbow, formed into a stove. The white area on the ground should be clean. Dig twelve fingers deep, measuring with the length of the thumb. Make rafters on top of the digging, all four fingers in length. Make wheels in the middle of the digging, four inches in length, one finger in height. The one who recites should sit in the lotus position. The object of focus should be according to the method of its section. Offerings should be made according to the Dharma. Make offerings to Buddha Cīvara Tathāgatavaranā (Victorious True Mantra Consort Prajñāpāramitā Buddha Eye). Next, offer to Pratyekabuddhas and Arhats. Next, offer to the Pure Abode Heavens. Next, offer to Nanda (Joy) and Upananda (Near Joy) Dragon Kings, etc. The main mantra lord sits on the left of the central Buddha. Buddhas Cīvara and Buddha Mother, Samantabhadra (Universal Worthy), Maitreya (Loving-kindness), Akasagarbha (Space Treasury), Ksitigarbha (Earth Treasury), Sarvanivaranaviskambhin (Remover of All Obstacles) Bodhisattvas, etc., are seated in order, followed by Pratyekabuddhas, etc., and the Pure Abode Heavens, etc., up to Nanda Dragon King to the west of the gate. On its right side are the Buddha's Urna Prajna, Great Buddha Crown, Buddha Crown Vija, and Buddha Crown Tejoraśi.
Susiddhikara Sutra, Chapter 14: Pushtika Karma
When practicing Pushtika Karma (increasing ritual), one should be filled with joy. Or recite and perform homa, according to the original section. Start from the fifteenth day of the white month and end on the fifteenth day of the following white month. Still, perform Pushtika Karma according to the original section. Also, start from the Yin hour (3-5 am), stop all day, and those who start at this time according to their original intention, at that time, all the honored heavenly beings will travel and observe the world. Moreover, Indra (Lord of Gods) and other heavenly beings, as well as all Dharma heavens, will descend at that time.
臨察世。見興善者。心懷歡喜。能滿其愿。持誦之人。至於此時。應當至誠。不應懈怠。身著白衣。以面向東。半加而坐。作補瑟徴迦。以諸美香。三時塗地。于其地上。遍散雜色花。若作護摩。應依此作。以稠乳粥。或酥乳蜜。或酥蜜酪。並苣蕂四物和作。或用單酥。或用空酪。或用沒多補澀波。或用尾螺果。或用粳米。或用囊伽汁薩花。或用蓮花。或用揭㗚尼(上)迦花。隨各取一。揾蘇護摩。或用酪飯。或諸種子。隨取其一。諸乳樹枝。如前等物。如本法作補瑟徴迦。取剎帝利家火。或於王宮。取林木相揩出火。或取大火。得此火者。皆悉吉祥。木粗一握。長一肘量。揾酥乳酪。而作護摩。先取乳木生火令著。或用花果樹木作生火。薪于黑土地如無。此地外處取黑土填抗。于上穿爐。須方二肘。深一肘量。抗中作一蓮花。量如兩指折。高四指量。椽闊一搩手。于其內外。涂以黑土。依于本部。如法作之。諦想本緣。時無間忘。作補瑟徴迦。目前置觀世音菩薩。右邊大勢至。於此左邊置觀世音持明王等。右邊悉達他持明王仙。於此左邊置菩薩。於此又置七吉祥等天。次持明王。次置梵天與梵天眾圍達為求愿故。亦任供養藥叉阿利底大仙。連花部中。諸天仙眾。各依法作。先自灌頂。然後唸誦。作補瑟徴迦。求覓長
【現代漢語翻譯】 現代漢語譯本： 觀察世間。見到行善之人，心懷歡喜，能夠滿足他們的願望。持誦真言之人，到了這個時候，應當至誠，不應懈怠。身穿白衣，面向東方，半跏趺坐，製作壇場（補瑟徴迦，Puṣpaccaṇḍaka，花壇）。用各種美好的香，在三個時辰塗抹地面，在地面上遍灑各種顏色的花。如果要做護摩（Homa，火供），應當依照以下方法制作。用濃稠的乳粥，或者酥乳蜜，或者酥蜜酪，加上苣蕂這四種東西混合製作，或者用單獨的酥油，或者用空酪，或者用沒多補澀波（Mṛtabhojyapuṣpa，已死食物之花），或者用尾螺果（Bilva，木橘），或者用粳米，或者用囊伽汁薩花（Nāgakesara，龍鬚花），或者用蓮花，或者用揭㗚尼迦花（Karṇikāra，金鍊花），隨意選取其中一種，蘸上酥油做護摩。或者用酪飯，或者各種種子，隨意選取其中一種。各種乳汁豐富的樹枝，如前述等物，按照原本的方法制作壇場。取剎帝利（Kṣatriya，貴族）家的火，或者在王宮中，取林木互相摩擦生火，或者取大火。得到這種火的人，都非常吉祥。木柴粗細一握，長度一肘左右，蘸上酥乳酪，用來做護摩。先取乳木生火使其燃燒，或者用花果樹木生火。如果沒有黑土地，就在其他地方取黑土填入坑中，在上面挖一個爐子，需要是正方形，兩肘長，一肘深。坑中做一個蓮花，大小像兩指寬，高四指左右，椽子寬度一拃手。在它的內外，塗上黑土，依照本部（指所修的本尊）的儀軌，如法制作。認真觀想本尊的因緣，時時刻刻不要忘記。製作壇場，在前面安置觀世音菩薩（Avalokiteśvara），右邊是大勢至菩薩（Mahāsthāmaprāpta），在觀世音菩薩的左邊安置觀世音持明王等，右邊是悉達他持明王仙。在左邊安置菩薩，在這裡又安置七吉祥天等天。其次是持明王，其次安置梵天（Brahmā）與梵天眾，爲了求愿的緣故。也可以供養藥叉（Yakṣa）阿利底大仙（Āṭavaka），蓮花部中的諸天仙眾，各自依法制作。先給自己灌頂，然後唸誦真言，製作壇場，尋求長壽。
【English Translation】 English version: Observing the world, seeing those who do good, cherishing joy in their hearts, and being able to fulfill their wishes. Those who recite mantras, when they reach this time, should be sincere and not懈怠(xiè dài, negligent). Wearing white clothes, facing east, sitting in the half-lotus position, create a Maṇḍala (Puṣpaccaṇḍaka, flower altar). Use various beautiful fragrances to smear the ground at three times of the day, and scatter various colored flowers all over the ground. If you want to perform a Homa (fire offering), you should make it according to the following method. Use thick milk porridge, or ghee-milk-honey, or ghee-honey-curd, mixed with the four things of 苣蕂(jù téng, a kind of vine) to make it, or use ghee alone, or use 空酪(kōng lào, empty curd), or use Mṛtabhojyapuṣpa (dead food flower), or use Bilva (wood apple), or use 粳米(jīng mǐ, japonica rice), or use Nāgakesara (dragon's beard flower), or use lotus flower, or use Karṇikāra (golden shower tree flower), arbitrarily select one of them, dip it in ghee and perform Homa. Or use curd rice, or various seeds, arbitrarily select one of them. Various branches of milky trees, such as the aforementioned items, make the Maṇḍala according to the original method. Take the fire from the house of a Kṣatriya (warrior caste), or in the royal palace, take the fire produced by rubbing forest wood against each other, or take a big fire. Those who get this fire are all very auspicious. The firewood is about a fist thick and about a cubit long, dip it in ghee-milk-curd, and use it to perform Homa. First take the milky wood to make a fire and let it burn, or use flowering and fruiting trees to make a fire. If there is no black soil, take black soil from other places and fill it into the pit, and dig a stove on it, which needs to be square, two cubits long, and one cubit deep. Make a lotus flower in the pit, the size of two fingers wide, and about four fingers high, the width of the rafter is one span of the hand. Coat the inside and outside of it with black soil, and make it according to the ritual of this 部(bù, section/tantra). Carefully visualize the causes and conditions of the 本尊(běnzūn, principal deity), and don't forget it at all times. Make a Maṇḍala, place Avalokiteśvara in front of it, Mahāsthāmaprāpta on the right, place Avalokiteśvara Vidyārāja etc. on the left of Avalokiteśvara, and Siddhārtha Vidyārāja 仙(xiān, immortal) on the right. Place a Bodhisattva on the left, and place the Seven Auspicious Deities etc. here again. Next is Vidyārāja, next place Brahmā and the Brahmā assembly, for the sake of seeking wishes. You can also make offerings to Yakṣa Āṭavaka, the various gods and immortals in the lotus section, each make it according to the Dharma. First give yourself Abhiṣeka (initiation), then recite the mantra, make a Maṇḍala, and seek longevity.
年。或求齒落令生。發白更黑。或求身支肥悅福力增加。或求種種諸德心所希求。作如是愿者。名補瑟徴迦。
蘇悉地羯啰經阿毗遮嚕迦品第十五
阿毗遮嚕迦者。心懷瞋怒。瞋彼所治。自無恐怖。應作此法。以忿怒真言而唸誦之。或作護摩。不擇時日。亦不作齋。忿怒之時。應當起首。若看時日。以黑月八日或十五日。于日中時。或於時日。毗舍諸鬼及與部多羅剎等眾。集會一處。或遊歷于方所。於此之時。作阿毗遮嚕迦者。忿怒心生。易得成就。諸餘鬼類助持誦者。使忿怒增。所作之事速得成就。身著赤衣或青色服。水灑令濕而以著之。作極忿事。以自血灑令濕之。以右腳踏左腳上。面向南住。怒目不齊。精眉間瞋皺嚙其牙齒。作大聲音。自想己身。此部之主身意勞苦堪能忍之。如依此法次第。作阿毗遮嚕迦。日別三時。取于黑土。涂漫茶羅。或用驢糞。或馳羊豬狗糞。或燒死屍灰獻。以赤色香之花。或獻臭花。或青色者。或獻諸穀麥豆之糠。護摩之時。用白芥子。或芥子油。或自身血。或複用鹽。或用芥子。或苦練葉。或複用灰。或足底塵。或用驢糞。或駝狗豬羊糞。或人糞等。或用毛髮搗碎用之。或用烏[合毛]。或鶿雕鷲鸛鵲鳥等。或用其[合毛]。或用毛羽。或用如上禽獸脂等。或用棘
【現代漢語翻譯】 現代漢語譯本：或者祈求落齒重生，白髮變黑；或者祈求身體肥碩喜悅，福德力量增加；或者祈求種種美德，心中所希望的。像這樣發願的人，名叫補瑟徴迦（Puṣpacīrṇa，供養花鬘者）。
《蘇悉地羯啰經》阿毗遮嚕迦品第十五
阿毗遮嚕迦（Abhicāruka，降伏法）的意思是，心中懷著嗔怒，嗔恨他所要制伏的對象，自身沒有恐怖，應當修作此法。用忿怒真言來念誦，或者作護摩（homa，火供），不選擇時日，也不持齋戒。忿怒之時，應當開始。如果看時日，選擇黑月（ कृष्ण पक्ष）的初八或十五日，于日中時，或者在特定的時日，毗舍遮（Piśāca，食人鬼）等鬼類以及部多（Bhūta， भूत，鬼）羅剎（Rākṣasa，羅剎）等眾聚集一處，或者遊歷于各處地方。於此之時，修作阿毗遮嚕迦的人，忿怒心生起，容易得到成就。各種鬼類幫助持誦者，使忿怒增長，所作之事迅速得到成就。身上穿著紅色或青色的衣服，用水灑濕后穿上。做極其忿怒的事情，用自己的血灑濕衣服。用右腳踩在左腳上，面向南方站立，怒目斜視，眉間緊鎖，咬牙切齒，發出巨大的聲音。心中想著自己是此部的首領，身心勞苦也能忍受。像這樣依照此法次第，修作阿毗遮嚕迦，每日分三個時段，取用黑土，塗抹曼茶羅（maṇḍala，壇城），或者用驢糞，或者用山羊、豬、狗的糞便，或者用燒死屍的灰燼來獻祭。用紅色的香花，或者獻臭花，或者青色的花。或者獻上各種穀物麥豆的糠皮。護摩的時候，用白芥子，或者芥子油，或者自身的血，或者用鹽，或者用芥子，或者苦楝樹葉，或者用灰，或者腳底的塵土，或者用驢糞，或者駱駝、狗、豬、羊的糞便，或者人糞等。或者用毛髮搗碎后使用。或者用烏鴉的毛，或者鸕鶿、雕、鷲、鸛、鵲等鳥的毛，或者用它們的毛，或者用羽毛，或者用如上禽獸的油脂等，或者用荊棘。
【English Translation】 English version: Or seeking for fallen teeth to regrow, white hair to turn black; or seeking for the body to be plump and joyful, and for blessings and strength to increase; or seeking for all kinds of virtues that the heart desires. One who makes such vows is called Puṣpacīrṇa (one who offers flower garlands).
Susiddhikara-sūtra, Abhicāruka-paṭala, the fifteenth.
Abhicāruka (subjugation rite) means harboring anger in the heart, hating the one to be subdued, and having no fear oneself, one should perform this rite. Recite with wrathful mantras, or perform homa (fire offering), without choosing a time or day, and without fasting. When wrath arises, one should begin. If choosing a time or day, on the eighth or fifteenth day of the dark month (Krishna Paksha), at midday, or at a specific time, when Piśācas (flesh-eating ghosts) and Bhūtas (ghosts), Rākṣasas (demons), and other beings gather in one place, or travel around in various places. At this time, one who performs Abhicāruka, with anger arising in their heart, easily attains success. Various ghosts help the reciter, increasing their wrath, and the things they do are quickly accomplished. Wearing red or blue clothes, wet them with water and put them on. Doing extremely wrathful things, wetting the clothes with one's own blood. Stepping on the left foot with the right foot, standing facing south, glaring unevenly, frowning between the eyebrows, gnashing the teeth, making loud noises. Thinking in one's heart that one is the leader of this group, able to endure hardship. Following this method in order, performing Abhicāruka, three times a day, taking black earth, smearing a mandala (sacred diagram), or using donkey dung, or the dung of goats, pigs, or dogs, or using the ashes of burnt corpses to offer. Using red fragrant flowers, or offering foul-smelling flowers, or blue flowers. Or offering the chaff of various grains, wheat, and beans. When performing homa, using white mustard seeds, or mustard oil, or one's own blood, or using salt, or using mustard seeds, or neem leaves, or using ashes, or dust from the soles of the feet, or using donkey dung, or the dung of camels, dogs, pigs, or goats, or human excrement, etc. Or using hair crushed and used. Or using crow feathers, or the feathers of cormorants, eagles, vultures, storks, magpies, etc., or using their feathers, or using feathers, or using the fat of the above-mentioned birds and beasts, etc., or using thorns.
刺。或破瓦器。或諸骨散。或用犬肉。或豬肉等。或俱尾那木。或苦練木。或燒尸木。或燒尸殘木。或有刺木。或佉陀羅木。仍依法截而用護摩。如上等類隨所用者。皆應和以毒藥及自身血鹽等三種。或所作諸事應稱彼名。取焚屍火。或旃茶羅舍火。或敲骨石。取火前所說樹。取彼根本。十指量截。皆須擘破其兩頭使令尖涂其毒藥並芥子油。著火之時。用干臭辛樹木。或擎尸木。或燒尸殘木。先用著火。于黑土地穿三角爐。一角向外。三角中間各長二十指。深十指量。椽闊三指。以焚屍灰涂之。爐底作人指量拔折羅。高三指量。以焚屍灰作。或用諸糠。或用炭作。或取護摩物作。謂毒藥諸糞芥子及鹽等作彼怨形。片割彼形而作護摩。或用左腳踏形。心上而作護摩。護摩既爾。唸誦亦同。或以刀割分支。或用杖鞭打。或用皂莢刺。或佉達羅木作杖打之。遍通諸部。並法如前。本法自宣。應當依用。如前廣說。依法護摩所作事緣。心不應忘。作是法時。先供養大忿怒金剛。並諸眷屬皆供養之。先置拔折羅央俱尸持明妃。次置俱里舍沒寧。此云食金剛者持明王。次摩訶么哩。此云大死持明王。次設多乞使答。此六百眼持明王。次龍鳩盤茶羅剎娑等。應用扇底迦真言先護自身。如法辦供。作阿毗遮嚕迦。于諸怨處。令彼支分相
【現代漢語翻譯】 現代漢語譯本： 刺：或者破碎的瓦器，或者散落的骨頭，或者用狗肉，或者豬肉等。或者俱尾那木（一種樹木），或者苦練木（楝樹），或者燒尸木，或者燒尸殘木，或者有刺木，或者佉陀羅木（一種硬木），仍然依法擷取而用作護摩（祭祀）。如以上等類，無論使用哪種，都應該混合毒藥以及自身的血和鹽等三種。或者所做的各種事情應該稱念他的名字。取焚屍的火，或者旃茶羅（賤民）舍的火，或者敲骨石。取火前所說的樹木，取其根本，擷取十指的長度，都需要劈開其兩頭使之尖銳，塗上毒藥和芥子油。點火的時候，用乾燥的臭辛樹木，或者抬尸木，或者燒尸殘木，先用來點火。在黑土地上挖一個三角形的爐子，一個角朝外。三角形的中間各長二十指，深十指，椽子寬三指。用焚屍的灰塗抹它。在爐底製作人指大小的拔折羅（金剛杵），高三指，用焚屍的灰製作。或者用各種糠，或者用炭製作。或者取護摩的物品製作，即毒藥、各種糞便、芥子以及鹽等，製作那個怨敵的形狀，片片割裂那個形狀而作護摩。或者用左腳踩著那個形狀的心上而作護摩。護摩既然如此，唸誦也相同。或者用刀割斷分支，或者用杖鞭打，或者用皂莢刺，或者用佉達羅木製作的杖打他。普遍適用於各個部，並且方法如前。本法自己宣說，應當依此使用。如前廣說，依法護摩所作的事情，心中不應該忘記。做這個法的時候，先供養大忿怒金剛（Mahakrodha Vajra），以及他的所有眷屬都供養。先安置拔折羅央俱尸持明妃（Vajrayangkushi Vidyadhari），其次安置俱里舍沒寧（Kulisha Mohini），此云食金剛者持明王（Vajrakila Vidyaraja）。其次摩訶么哩（Mahamari），此云大死持明王（Mahamrtyu Vidyaraja）。其次設多乞使答（Sitakshita），此六百眼持明王（Six-hundred-eyed Vidyaraja）。其次龍鳩盤茶羅剎娑（Naga Kumbhanda Rakshasa）等。應用扇底迦真言（Shantika mantra）先保護自身，如法辦理供養，作阿毗遮嚕迦（Abhicaruka），在各種怨敵之處，令他們的支離破碎。
【English Translation】 English version: Thorns: Or broken earthenware, or scattered bones, or using dog meat, or pork, etc. Or Ku-wei-na wood (a type of tree), or Ku-lian wood (Melia azedarach), or cremation wood, or remnants of cremation wood, or thorny wood, or Khadira wood (Acacia catechu), still cut according to the law and used for homa (sacrificial fire). For the above types, whichever is used, it should be mixed with poison and one's own blood and salt, these three. Or the various things done should be done while reciting his name. Take the fire from cremation, or the fire from the Chandala's (outcast) house, or the bone-knocking stone. Take the tree mentioned before taking the fire, take its root, cut it to the length of ten fingers, and both ends need to be split to make them sharp, and apply poison and mustard oil. When lighting the fire, use dry, smelly, spicy wood, or a corpse-carrying wood, or remnants of cremation wood, to light the fire first. Dig a triangular stove in the black earth, with one corner facing outwards. The middle of the triangle is twenty fingers long, ten fingers deep, and the rafter is three fingers wide. Smear it with cremation ashes. Make a Vajra (diamond scepter) the size of a human finger at the bottom of the stove, three fingers high, made of cremation ashes. Or use various chaffs, or use charcoal. Or take the items for homa to make it, that is, poison, various feces, mustard seeds, and salt, etc., make the shape of that enemy, cut that shape into pieces and perform homa. Or step on the heart of that shape with the left foot and perform homa. Since the homa is like this, the recitation is also the same. Or cut off the branches with a knife, or whip with a staff, or prick with Gleditsia sinensis thorns, or strike him with a staff made of Khadira wood. Universally applicable to all tantras, and the method is as before. This dharma itself proclaims, and should be used accordingly. As explained in detail before, the things done in accordance with the law of homa should not be forgotten in the heart. When doing this dharma, first offer to Mahakrodha Vajra (Great Wrathful Vajra), and all his retinue are offered to. First place Vajrayangkushi Vidyadhari (Vajrayangkushi, the Knowledge Holder), then place Kulisha Mohini, this is called Vajrakila Vidyaraja (Vajrakila, the Knowledge King). Next Mahamari, this is called Mahamrtyu Vidyaraja (Mahamrtyu, the Knowledge King of Great Death). Next Sitakshita, this is the Six-hundred-eyed Vidyaraja (Six-hundred-eyed, the Knowledge King). Next Naga Kumbhanda Rakshasa (Naga Kumbhanda Rakshasa) etc. Apply the Shantika mantra (peaceful mantra) to protect yourself first, handle the offerings according to the law, perform Abhicaruka, in the various places of the enemies, causing their limbs to be torn apart.
離或徙移本處。或親者相憎。或令彼重病。或令眷屬離散。或令彼頑愚。或作種種諸餘惡事。作如此法號阿毗遮嚕迦。行此惡事懲罰惡人。於三寶所懷起噁心。或求其過欲令彼等現世微苦免地獄難。見諸眾生造種種罪。或犯菩薩清凈律儀。或謗三寶。或於師長作違逆事。為愍彼故。作阿毗遮嚕迦。作此法時。須依本部。不得擅意。用忿怒真言。或用諸惡羅剎等真言。或用缽隸史使真言。作此阿毗遮嚕迦。作此法已。懲罰人惡。所愿既畢。盛其怒目視而加困篤者。將死不久者。速應作扇底迦。然後徐作補瑟徴迦。此法不應作之。若欲作時。應用羅剎等真言為佳。或依本法。縱是佛部真言亦無所畏。若作此法。治行惡人。心無恚恨。具大慈悲。慮彼惡業因緣。長時受苦爾。若常行是惡。唯長苦因。欲與彼永世安樂故。應作此法。鬚髮瞋心。行惡之人。應墮地獄。為欲除去地獄苦故。諸真言主作是方便而救護之。觀彼惡行。業有輕重。隨對治之。不應輕罪。致令至死。以治彼故。令他苦痛過分。為令彼歡喜故。應作扇底迦法當爾之時。或就彼爐。或更別作。以乳護摩。成扇底迦。用阿毗遮嚕迦真言。去彼訶那。訶那波者。波者么啰么啰等名字。安扇底矩嚕名即成扇底迦法。既迴心已。思念菩提心。發菩提心。于諸眾生。常懷
【現代漢語翻譯】 現代漢語譯本 離開或遷移到別處。或者親人之間互相憎恨。或者使他們身患重病。或者使他們的家眷離散。或者使他們變得愚笨頑固。或者製造種種其他的惡事。做這樣的法術叫做阿毗遮嚕迦（Abhicaruka，一種咒術）。施行這種惡事來懲罰惡人，對於三寶（佛、法、僧）心懷惡意，或者尋找他們的過失，想要讓他們在現世遭受輕微的痛苦，免於地獄的苦難。看見眾生造作種種罪業，或者違犯菩薩清凈的戒律，或者誹謗三寶，或者對師長做出違逆的事情。爲了憐憫他們，才做阿毗遮嚕迦。做這種法術的時候，必須依據本部（傳承），不得擅自做主，使用忿怒的真言，或者使用各種惡羅剎（Rakshasa，惡鬼）等的真言，或者使用缽隸史使（Paresh使者）的真言。做了這種法術之後，懲罰人的罪惡，所希望的事情已經完成。對於那些怒目而視並且病情加重的人，以及將要死去不久的人，應該迅速地做扇底迦（Shantika，息災法）。然後慢慢地做補瑟徴迦（Paushtika，增益法）。這種法術不應該做。如果想要做的時候，應用羅剎等的真言為好，或者依據本法。縱然是佛部的真言也沒有什麼可怕的。如果做這種法術，治理施行惡事的人，心中沒有怨恨，具有大慈悲心，考慮到他們惡業的因緣，長時間地遭受痛苦。如果經常施行這種惡事，只會增長痛苦的因緣。爲了給予他們永世的安樂，才應該做這種法術，必須發起嗔恨心。施行惡事的人，應該墮入地獄，爲了除去地獄的痛苦，各位真言主（mantra master）才做這樣的方便來救護他們。觀察他們的惡行，業力有輕重，隨著情況對治他們。不應該因為輕微的罪過，就導致他們死亡。因為要治理他們，使他們痛苦過度。爲了讓他們歡喜，應該做扇底迦法。當那個時候，或者就在那個爐子旁，或者另外做一個，用牛奶護摩（Homa，火供），成就扇底迦。用阿毗遮嚕迦真言，去掉那些『訶那（hana，擊打）』、『訶那波者（hana paca，擊打烹煮）』、『波者么啰么啰（paca mara mara，烹煮殺死殺死）』等名字，安上『扇底矩嚕（Shanti kuru，息災成就）』的名字，就成為扇底迦法。既然已經回心轉意，就思念菩提心，發起菩提心，對於一切眾生，常常懷有慈悲心。
【English Translation】 English version Departing or moving from their original place. Or relatives hating each other. Or causing them to suffer severe illness. Or causing their family members to be scattered. Or causing them to become stubborn and foolish. Or creating various other evil deeds. Performing such a practice is called Abhicaruka (a type of curse). Performing this evil deed to punish evildoers, harboring evil intentions towards the Three Jewels (Buddha, Dharma, Sangha), or seeking their faults, wanting them to suffer slight pain in this life to avoid the suffering of hell. Seeing sentient beings committing various sins, or violating the pure precepts of Bodhisattvas, or slandering the Three Jewels, or acting against teachers. Out of compassion for them, Abhicaruka is performed. When performing this practice, one must rely on the lineage, and not act arbitrarily, using wrathful mantras, or using various Rakshasa (evil spirits) mantras, or using Paresh messenger mantras. After performing this practice, punishing the evil of people, the desired things have been accomplished. For those who glare angrily and whose condition worsens, and those who are about to die soon, Shantika (pacifying ritual) should be performed quickly. Then slowly perform Paushtika (increasing ritual). This practice should not be done lightly. If you want to do it, it is better to use Rakshasa mantras, or according to the original method. Even if it is a Buddha-family mantra, there is nothing to fear. If you perform this practice to govern those who commit evil deeds, have no resentment in your heart, have great compassion, considering the causes and conditions of their evil karma, and suffer for a long time. If you often perform this evil deed, it will only increase the causes of suffering. In order to give them eternal happiness, this practice should be done, and a mind of anger must be aroused. Those who commit evil deeds should fall into hell, and in order to remove the suffering of hell, the mantra masters make such expedient means to protect them. Observe their evil deeds, the karma has varying degrees of severity, and treat them accordingly. One should not cause them to die for minor offenses. Because of governing them, causing them excessive pain. In order to make them happy, Shantika practice should be performed. At that time, either by that stove, or make another one, use milk Homa (fire offering), to accomplish Shantika. Use the Abhicaruka mantra, remove the names 'Hana (strike)', 'Hana Paca (strike and cook)', 'Paca Mara Mara (cook, kill, kill)', etc., and put on the name 'Shanti Kuru (peaceful accomplishment)', and it becomes Shantika practice. Since you have changed your mind, contemplate the Bodhi mind, generate the Bodhi mind, and always have compassion for all sentient beings.
饒益。豈可合行如此法耶。如佛經教。若人懷瞋。作地獄業。智者速應起慈善心。若欲速成作扇底迦法。應就舍利塔前。作補瑟徴迦法。于池側。作阿毗遮嚕迦法。于塞林中。如是之處。當速成就。
蘇悉地羯啰經分別成就法品第十六(亦名悉地相品)
複次悉地成就。乘空而進。此為最上。藏形隱跡。為中成就。世間諸事。為下悉地。上中下成有此三種。乘空隱形世間事等三種成就。隨上中下更分別之。三部上成。我今重演。持明仙乘空成就五通。及有多種。或得諸漏盡。或辟支佛。或證菩薩位地。或知解一切事。或辯才多聞。或成就吠多(去)羅尸。或成就藥叉尼。或得真陀摩尼。或得無盡伏藏。具如上等事。為上中上成就。次說三部之內中成就法。隱形藏跡。身得大力。先來懈怠而得精勤。入修羅宮得長壽藥。成缽㘑史迦天使。或能使鬼。或能成就娑羅坌爾迦樹神。或成多聞。未經所聞。深知義理。或合藥成才涂足頂。縱遠所涉無有疲乏。如上所說悉地。名中上成就。次說下中成就法。以真言力所令眾喜見。或攝伏眾人。或能懲罰惡人。降諸眾怨。及餘下事。為上中下。若欲成就藥拘等者。有三種成。光焰生為上。煙氣為中。熅暖為下。複次聖者真言為上成就。諸天所說名為中成就。世天真言為下
【現代漢語翻譯】 現代漢語譯本 饒益。豈可合行如此法耶？如佛經教導，若人懷有嗔恨之心，便會造下地獄之業。智者應當迅速生起慈善之心。若想快速成就扇底迦法（Śāntika，息災法），應在舍利塔前進行。若想成就補瑟徴迦法（Puṣṭika，增益法），應在池塘邊進行。若想成就阿毗遮嚕迦法（Ābhicāruka，降伏法），應在幽深的樹林中進行。在這些地方，修行者能夠迅速獲得成就。
《蘇悉地羯啰經》分別成就法品第十六（亦名悉地相品）
再次講述悉地（Siddhi，成就）的獲得。乘空飛行，是為最上成就。藏匿身形，隱遁軌跡，是為中等成就。世間諸事如意，是為下等悉地。上、中、下三種成就各有不同。乘空、隱形、世間事等三種成就，又可根據上、中、下進行更細緻的劃分。現在我將再次闡述三部的上等成就。持明仙（Vidyādhara）通過乘空飛行成就五神通，並且還有多種其他成就。或者證得諸漏已盡的阿羅漢果位，或者成為辟支佛（Pratyekabuddha，緣覺），或者證得菩薩的果位和階地，或者知曉和理解一切事物，或者擁有雄辯的口才和廣博的見聞，或者成就吠多羅尸（Vetālaśi，持明仙的一種），或者成就藥叉尼（Yakṣiṇī，女夜叉），或者獲得如意寶珠（Cintāmaṇi），或者獲得取之不盡的伏藏。像以上所說的事蹟，是為上等中的上等成就。接下來講述三部之內的中等成就法。能夠隱匿身形，藏匿軌跡，身體獲得巨大的力量。原本懈怠之人變得精進勤奮。進入修羅宮殿獲得長壽之藥。成就缽㘑史迦（Balīśika）天使。或者能夠役使鬼神。或者能夠成就娑羅坌爾迦（Sālabhañjikā）樹神。或者變得博學多聞，對於從未聽聞過的深奧義理也能深刻理解。或者調合藥物塗抹在腳底或頭頂，即使行走遙遠的路程也不會感到疲乏。像以上所說的悉地，名為中等中的上等成就。接下來講述下等中的成就法。以真言的力量使眾人喜悅愛見，或者攝伏眾人，或者能夠懲罰惡人，降伏各種怨敵，以及其他低下的事情，是為上等中的下等成就。如果想要成就藥拘（Yāku）等法，有三種成就。光焰產生是為上等，煙氣產生是為中等，熅暖產生是為下等。再次說明，聖者所說的真言是為上等成就，諸天所說的真言名為中等成就，世間天神所說的真言是為下等成就。
【English Translation】 English version Benefit. How can such a method be practiced together? As the Buddha's teachings say, if a person harbors anger, they create the karma of hell. A wise person should quickly generate a compassionate heart. If one wishes to quickly accomplish the Śāntika (pacifying) ritual, it should be performed in front of a Stupa (relic tower). If one wishes to accomplish the Puṣṭika (increasing) ritual, it should be performed by a pond. If one wishes to accomplish the Ābhicāruka (subjugating) ritual, it should be performed in a dense forest. In such places, one can quickly achieve success.
Susiddhikara Sutra, Chapter Sixteen on the Differentiation of Accomplishment Methods (also known as the Chapter on the Characteristics of Siddhi)
Furthermore, regarding the attainment of Siddhi (accomplishment): to advance through the air is the highest achievement; to conceal one's form and hide one's tracks is a medium achievement; worldly affairs being successful is a lower Siddhi. These three types of achievements, high, medium, and low, are distinct. The three types of achievements—flying through the air, concealing one's form, and worldly affairs—are further differentiated according to high, medium, and low. Now, I will reiterate the highest achievements of the three sections. The Vidyādhara (knowledge-holder) attains the five supernormal powers by flying through the air, and there are various other achievements. One may attain the exhaustion of all outflows (become an Arhat), become a Pratyekabuddha (solitary Buddha), attain the stage and ground of a Bodhisattva, know and understand all things, possess eloquent speech and vast learning, accomplish Vetālaśi (a type of Vidyādhara), accomplish Yakṣiṇī (female Yaksha), obtain the Cintāmaṇi (wish-fulfilling jewel), or obtain inexhaustible hidden treasures. Such accomplishments are the highest among the high achievements. Next, I will describe the medium achievement methods within the three sections: concealing one's form and hiding one's tracks, gaining great strength in the body, becoming diligent after being lazy, entering the Asura palace and obtaining the elixir of longevity, becoming a Balīśika angel, being able to command ghosts, or being able to accomplish the Sālabhañjikā tree spirit, or becoming learned and knowledgeable, deeply understanding the meaning of things never heard before, or compounding medicine to apply to the soles of the feet or the crown of the head, so that one does not feel fatigue even when traveling far. Such Siddhi is called the high among the medium achievements. Next, I will describe the lower among the medium achievements: using the power of mantra to make people happy and loving to see, or subduing people, or being able to punish evil people, subdue various enemies, and other lower matters, which is the low among the high achievements. If one wishes to accomplish Yāku and other methods, there are three types of achievements: the generation of radiant flames is the high, the generation of smoke is the medium, and the generation of warmth is the low. Furthermore, the mantra spoken by the saints is the high achievement, the mantra spoken by the Devas (gods) is called the medium achievement, and the mantra spoken by the worldly Devas is the low achievement.
成就。複次佛部真言為上悉地。蓮花部真言為中悉地。金剛部為下悉地。若欲以上真言欲求下者。得下成就。或以下真言欲求上者。得上成就。或以用中真言成上下者亦等。真言之中具此四德。當知真言上中下分能成大果報。謂滿辟支佛位。滿足菩薩十地。乃至成佛。為大果報。覆成大德行。謂多諸眷屬前後圍繞。滿如是愿者。為大德行。復能久住位。謂得勝處轉輪處長壽之仙。滿如是愿者。為久能住位。復形儀廣大。謂威光遠照。為形廣大。具此四德者。雖是下品真言。能成上品。上品之中。其不具此德。雖是上品真言者。下品用也。諸佛菩薩所說真言。如是轉次。多佛菩薩所說之者。雖是屬下品。亦能成就上品等事。或尊等所說真言之中。唯具一事者。謂扇底迦法。補瑟徴迦法。阿毗遮嚕迦法。雖具一事。于中各有上中下品。豈有下品真言。能成上事。猶青泥中出妙蓮花。固無疑也。豈有上品慈善真言。能成忿怒下品成就。如白檀木其性清涼。若風擊相揩。自然火起。非無因緣也。如是差互雖非次第。諸餘悉地皆勿疑慮也。身份悉地為上品成。諸藥悉地為中品成。富饒悉地為下品成。若復有人。久來持誦下品真言。雖縱自無力。于本尊邊。轉求上品。而相惠之。若於上品真言之中。心懷猶豫。念持供養。復不精誠
【現代漢語翻譯】 現代漢語譯本 成就。此外，佛部真言為上等成就（上悉地），蓮花部真言為中等成就（中悉地），金剛部為下等成就（下悉地）。如果想用上等真言求下等成就，就能得到下等成就。或者用下等真言求上等成就，就能得到上等成就。或者用中等真言成就上下等成就，也是一樣的。真言之中具備這四種功德。應當知道真言的上中下品能成就大的果報，即圓滿辟支佛（Pratyekabuddha）的果位，滿足菩薩十地（Bhumi）的修行，乃至成就佛果，這是大的果報。又成就大的德行，即擁有眾多的眷屬前後圍繞，滿足這樣的願望，這是大的德行。又能長久安住于某個地位，即得到殊勝之處、轉輪王（Chakravartin）之處、長壽仙人的地位，滿足這樣的願望，這是能長久安住于某個地位。又形貌儀態廣大，即威光遠照，這是形貌廣大。具備這四種功德，即使是下品真言，也能成就上品。上品真言中，如果不具備這些功德，即使是上品真言，也只能作下品用。諸佛菩薩所說的真言，這樣輾轉相傳，眾多佛菩薩所說的真言，即使屬於下品，也能成就上品等事。或者諸位本尊（Devata）等所說的真言中，只具備一種功德，比如息災法（Śāntika）、增益法（Pauṣṭika）、降伏法（Ābhicāruka），雖然只具備一種功德，其中各有上中下品。難道下品真言能成就上等之事嗎？就像從青泥中生出美妙的蓮花，這是毫無疑問的。難道上品慈善的真言，能成就忿怒的下品成就嗎？就像白檀木，其性質清涼，如果風吹擊互相摩擦，自然會產生火，並非沒有因緣。像這樣差互，雖然不是按次第，對於其他的成就都不要疑惑。身份成就為上品成就，諸藥成就為中品成就，富饒成就為下品成就。如果有人，長久以來持誦下品真言，即使自身沒有力量，在本尊（Iṣṭadevatā）那裡，轉而祈求上品真言，而本尊也施與他。如果在上品真言之中，心懷猶豫，唸誦供養，又不精誠。
【English Translation】 English version Accomplishment. Furthermore, the mantra of the Buddha family is the supreme siddhi (highest attainment). The mantra of the Lotus family is the middle siddhi (intermediate attainment). The Vajra family is the lower siddhi (lower attainment). If one desires to use a supreme mantra to seek a lower attainment, one will obtain the lower attainment. Or if one desires to use a lower mantra to seek a supreme attainment, one will obtain the supreme attainment. Or if one uses a middle mantra to accomplish both upper and lower attainments, it is the same. Within mantras are contained these four virtues. One should know that the upper, middle, and lower divisions of mantras can accomplish great retributions, namely, fulfilling the position of a Pratyekabuddha (one who attains enlightenment on their own), fulfilling the ten Bhumis (stages) of a Bodhisattva, and even attaining Buddhahood, which is a great retribution. Furthermore, it accomplishes great virtuous conduct, namely, having many relatives surrounding one, fulfilling such wishes, which is great virtuous conduct. Furthermore, it enables one to dwell in a position for a long time, namely, obtaining a superior place, a Chakravartin's (universal ruler) place, or the position of a long-lived immortal, fulfilling such wishes, which is to be able to dwell in a position for a long time. Furthermore, the form and appearance are vast, namely, the majestic light shines far, which is a vast form. Possessing these four virtues, even if it is a lower-grade mantra, it can accomplish a superior grade. Among the superior grades, if it does not possess these virtues, even if it is a superior-grade mantra, it is used as a lower grade. The mantras spoken by all Buddhas and Bodhisattvas, thus transmitted in succession, those spoken by many Buddhas and Bodhisattvas, even if they belong to the lower grade, can also accomplish superior matters. Or among the mantras spoken by deities (Devata) and others, if only one aspect is possessed, such as Śāntika (pacifying rites), Pauṣṭika (increasing rites), Ābhicāruka (subjugating rites), although only one aspect is possessed, within them, there are upper, middle, and lower grades. How can a lower-grade mantra accomplish a superior matter? It is like a wonderful lotus flower emerging from blue mud, there is no doubt about it. How can a superior, benevolent mantra accomplish an angry, lower-grade attainment? It is like white sandalwood, its nature is cool, if the wind strikes and rubs against it, fire will naturally arise, it is not without cause. Thus, these differences, although not in order, do not doubt all other siddhis. The siddhi of the body is the supreme accomplishment, the siddhi of medicines is the middle accomplishment, and the siddhi of wealth is the lower accomplishment. If there is someone who has long recited a lower-grade mantra, even if they are powerless, from the side of their chosen deity (Iṣṭadevatā), they turn to seek a superior grade, and the deity bestows it upon them. If within a superior-grade mantra, one harbors doubts, recites and makes offerings, and is not sincere.
。雖是上品真言。由彼唸誦心輕。感招下品成就。故知持誦皆由心意。且如諸天之中亦有貧者。諸鬼部內亦有富強。此彼如然。真言亦爾。一一真言皆具三悉地。謂上中下。誠心念誦皆獲悉地。
蘇悉地羯啰經奉請本尊品第十七
複次若欲入本尊室。先睹尊顏。合十指爪。當小低頭。復以器盛凈水。隨所作事。置本獻花。復置涂香。依于本法。而作閼伽。燒香薰之。應誦真言七遍。而加持之取此奉請。既奉請已后。當依法供養。盛閼伽器。當用銀。或用熟銅或以石作。或以土木。或取螺作。或用束底。或用荷葉以綴作器。或乳樹葉。如上所說閼伽器等。當用之時。須知次第。若扇底迦。當用白器補瑟徴迦。當用黃器。阿毗遮嚕迦。當用黑器。作上中下悉地成就。類前所說。應可用之。作扇底迦所用閼伽。置少小麥。補瑟徴迦。應著胡麻。阿毗遮嚕迦。當置粟米。又扇底迦置乳。補瑟徴迦著酪。阿毗遮嚕迦應置牛尿。或著自血遍通用者。應著稻花涂香。及花胡麻茅草。環。用熟銅器。盛以閼伽。若無此器。隨所得者。亦遍通用。請召之時。應用當部明王真言。及慕捺啰。若有本法已說召請真言。應當取用。無煩別者。先請當部尊。次請明王妃。三部之中皆應如是。本法若無請召真言。應用明王等真言而請召
【現代漢語翻譯】 現代漢語譯本 即使是上品真言（Up品真言），如果唸誦者心意輕浮，也只能感應到下品的成就。因此，要知道持誦真言的關鍵在於心意。例如，諸天之中也有貧窮的，鬼部之內也有富強的，情況就是這樣。真言也是如此，每一個真言都具備上、中、下三種悉地（Siddhi，成就）。只要誠心念誦，都能獲得成就。
《蘇悉地羯啰經》（Susiddhikara Sutra）奉請本尊品第十七
再者，如果想要進入本尊的殿室，先要瞻仰本尊的容顏。合起十指的指爪，稍微低下頭。然後用器皿盛放乾淨的水，根據所要做的事情，放置供奉的鮮花，再放置涂香，依照本來的儀軌，製作閼伽（Argha，供水）。焚燒香來薰香，應該唸誦真言七遍，並加以持咒，然後取用這些來奉請。奉請完畢之後，應當依法供養。盛放閼伽的器皿，應當用銀，或者用熟銅，或者用石頭製作，或者用土木，或者取用海螺製作，或者用束底，或者用荷葉連線製作器皿，或者用乳樹葉。如上所說的閼伽器皿等，在使用的時候，要知道次第。如果是息災（Shantika），應當用白色的器皿；如果是增益（Paushtika），應當用黃色的器皿；如果是降伏（Abhicharuka），應當用黑色的器皿。製作上、中、下悉地成就，類似於前面所說的，應該可以使用這些器皿。製作息災所用的閼伽，放置少量的小麥；增益，應該放胡麻；降伏，應當放置粟米。另外，息災放置牛奶，增益放置乳酪，降伏應該放置牛尿，或者放置自己的血。普遍通用的，應該放置稻花、涂香，以及花、胡麻、茅草。環，用熟銅器，盛放閼伽。如果沒有這些器皿，隨便得到的，也可以普遍通用。請召的時候，應該用當部的明王真言（Vidyaraja Mantra），以及慕捺啰（Mudra，手印）。如果本來的儀軌已經說了召請真言，應當取用，無需另外尋找。先請當部的本尊，再請明王妃，三部之中都應該這樣做。如果本來的儀軌沒有請召真言，應用明王等的真言來請召。
【English Translation】 English version Even though it is a supreme mantra, if the reciter's mind is frivolous, it can only attract inferior accomplishments. Therefore, know that the key to reciting mantras lies in the intention of the mind. For example, among the Devas (gods) there are also poor ones, and within the Yaksha (demon) divisions there are also wealthy and powerful ones. This is how it is. Mantras are also like this; each mantra possesses three types of Siddhi (accomplishment): superior, intermediate, and inferior. Sincerely reciting them will all lead to Siddhi.
Susiddhikara Sutra, Chapter 17: Inviting the Principal Deity
Furthermore, if you wish to enter the chamber of the principal deity, first behold the deity's face. Join the fingernails of the ten fingers together and slightly lower your head. Then, use a vessel to hold clean water, and according to the matter at hand, place the offered flowers, and then place the scented ointment. According to the original method, create Argha (offering water). Burn incense to fumigate it. You should recite the mantra seven times and empower it, then take this to offer. After the offering is complete, you should make offerings according to the Dharma. The vessel for holding Argha should be made of silver, or refined copper, or stone, or wood and earth, or made from a conch shell, or use a bundled base, or use lotus leaves joined together to make a vessel, or use milk tree leaves. As mentioned above, when using Argha vessels, you should know the order. If it is for pacification (Shantika), you should use a white vessel; if it is for increase (Paushtika), you should use a yellow vessel; if it is for subjugation (Abhicharuka), you should use a black vessel. To create superior, intermediate, and inferior Siddhi, similar to what was said before, you should use these vessels. For the Argha used for pacification, place a small amount of wheat; for increase, you should place sesame seeds; for subjugation, you should place millet. Also, for pacification, place milk; for increase, place yogurt; for subjugation, you should place cow urine, or place your own blood. For universal use, you should place rice flowers, scented ointment, as well as flowers, sesame seeds, and thatch grass. Encircle it with a refined copper vessel, filled with Argha. If you do not have these vessels, whatever you obtain can also be used universally. When inviting, you should use the Vidyaraja Mantra (Wisdom King Mantra) of the respective division, as well as Mudra (hand gesture). If the original method has already spoken of the invitation mantra, you should use it, without needing to find another. First invite the principal deity of the respective division, then invite the Vidyarajni (Wisdom Queen), and this should be done in all three divisions. If the original method does not have an invitation mantra, you should use the mantra of the Vidyaraja etc. to invite.
之。本法雖說請召真言。既是下劣。豈合請于部主。若以本法真言請召。當速成就。不應生難也。本法若有請召真言及發遣者。當請之時。此真言主至部主所請云。今有某甲。為某事奉請。若發遣時亦復如是。所作事已。愿尊證知。隨意而去。明王妃真言用。請女仙等明王真言。請諸真言主。或有真言主。不受明王真言所請。要以明王及明王妃真言。然可依請。如別部說。置閼伽時。應誦真言。大者一遍。中者三遍。下者七遍。極小者聽誦二十一遍。如上所說閼伽法則。走兩膝著地。應須手著凈茅草環。如前已說。手持閼伽。燒香薰之。作如是請。仰唯尊者。以本願故。降赴道場。愿垂哀愍。受此閼伽及微獻供。有真言主。名曰獨勝奇加忿怒。不受諸餘真言召請。用彼所說真言。然降所請。彼請眷屬亦不受于余真言請。亦應用彼眷屬真言而請召之。但緣請召用心真言。或說根本。或明王妃所說真言而用請召。部心真言遍通三部。用彼請召。當應降赴。加翳醯字。此更秘密。速滿其愿。當此之時。誠心作禮。再三啟白。大慈悲者。請依本願。來降道場。若不誠心。徒多唸誦。乃至真言亦皆殷重。以用兩手捧閼伽器。頂戴供養。為上悉地。置於心間。為中悉地。置於臍間。為下悉地。先觀本尊彼所畫像。其像若立。持誦之
人亦應立請。㡧像若坐。亦應坐請。又觀彼像。曲躬立勢。亦應效之而奉請之。當請之時。先觀本尊所止之方。而向彼請。然便回身。置閼伽器于尊像前。復有秘密。復觀所作扇底迦等諸餘方所而請召之。或於余時。得諸花果。稱本尊意。應須奉請。然可獻之。當請之時。合手爪指。隨於本方。但至誠心奉請。或以兩手而捧請。或閼伽器而請召之。然後應獻所得之物。若欲成就上中下事及扇底迦等。皆須加以真言及慕捺啰而作請召。作成就諸餘事等。或有障起。或有魔興。或病者加苦。當爾之時。事緣既速。不可當時辦閼伽器。便用心啟請本尊。作除遣法。如上所說。隨其大小。擬欲成就。閼伽請之。急難等事。誠心請之。若復有人慾得歸仰諸部尊者。應當作召請法則。持誦之人速得成就。
蘇悉地羯啰經供養次第法品第十八(亦名唸誦法)
複次奉請尊已。次依部類或諸事業。觀其大小。依於法則而供養之。既說奉請已。作如是言。善來尊者。愍我等故。降臨道場。復垂哀愍當就此座。坐受微獻供。復起誠心。頻興作禮。而白尊言。大悲垂愍。以本願故。而具降臨。非我所能請本尊者。如是三時皆應依此。如前已說。應須辦供。先獻涂香。次施花等。后獻燒香。次供飲食。次乃然燈。如其次第。用忿怒
【現代漢語翻譯】 現代漢語譯本：人們也應該站立著祈請。如果佛像坐著，也應該坐著祈請。又觀察佛像，如果呈現彎腰站立的姿勢，也應該效仿那個姿勢來奉請。在祈請的時候，先觀察本尊所處的方位，然後朝向那個方向祈請。然後轉身，將閼伽器（Argha，供水器）放置在尊像前。還有秘密的方法，就是觀察所作的息災（扇底迦，Shantika）等其他各種方位來祈請召請。或者在其他時候，得到各種花果，符合本尊的心意，應該奉請，然後獻上。在祈請的時候，合攏手掌，指尖隨著本尊所在的方位。只要至誠懇切地奉請，或者用雙手捧著祈請，或者用閼伽器來祈請召請。然後應該獻上所得之物。如果想要成就上、中、下等事情以及息災等法事，都必須加上真言（mantra）和手印（mudra）來作祈請召請。爲了成就各種其他事情等等，或者有障礙產生，或者有魔出現，或者病人更加痛苦，在那個時候，事情緊急，不能當時準備閼伽器，就用心啟請本尊，作除遣之法。如上面所說，根據事情的大小，想要成就，就用閼伽器祈請。對於緊急危難等事情，就誠心祈請。如果有人想要歸依仰仗各部的尊者，應當作召請的法則，持誦的人就能迅速得到成就。
《蘇悉地羯啰經》供養次第法品第十八（也叫做唸誦法）
再次，奉請尊者之後，接下來根據部類或者各種事業，觀察其大小，依照法則來供養。既然已經說了奉請，就說這樣的話：『善來尊者（Welcome, venerable one），爲了憐憫我們，降臨道場。』又請您垂憐，就坐於此座，接受這微薄的供養。』再次升起誠心，頻繁地行作禮，並且稟告尊者說：『大悲垂憐，因為本願的緣故，而具足降臨，不是我所能請來的本尊。』像這樣，三個時辰都應該依照這個方法。如前面已經說過的，應該準備供品。先獻涂香（涂香，tuxiang，一種香料），其次施花等等，然後獻燒香，其次供飲食，然後點燈，按照這樣的次序，使用忿怒...
【English Translation】 English version: People should also stand to invite. If the image is seated, one should also sit to invite. Furthermore, observe the image; if it is in a bowing standing posture, one should imitate that posture to invite. When inviting, first observe the direction where the principal deity (本尊, benzun) is located, and then face that direction to invite. Then turn around and place the Argha (閼伽器, eqieqi, water offering vessel) in front of the revered image. There is also a secret method: observe the direction of the Shantika (扇底迦, shandijia, pacifying ritual) and other rituals being performed to invite and summon. Or at other times, if one obtains various flowers and fruits that please the principal deity, one should invite and then offer them. When inviting, join the palms together, with the fingertips pointing towards the direction of the principal deity. Simply invite with utmost sincerity, or hold the palms together to invite, or use the Argha to invite and summon. Then one should offer what one has obtained. If one wishes to accomplish superior, intermediate, or inferior matters, as well as Shantika and other rituals, one must add mantras (真言, zhenyan) and mudras (慕捺啰, munaluo, hand gestures) to perform the invitation and summoning. To accomplish various other matters, if obstacles arise, or demons appear, or the sick suffer more, at that time, if the matter is urgent and one cannot prepare the Argha immediately, then sincerely invoke the principal deity in one's heart and perform the method of dispelling. As mentioned above, according to the magnitude of the matter one wishes to accomplish, use the Argha to invite. For urgent and difficult matters, invite with sincerity. If someone wishes to rely on the revered ones of various families, they should perform the rules of summoning, and the one who recites will quickly achieve accomplishment.
Susiddhikara Sutra, Chapter 18 on the Method of Offering in Order (also called the Method of Recitation)
Furthermore, after inviting the revered one, next, according to the family or various activities, observe their magnitude and make offerings according to the rules. Having spoken of inviting, say these words: 'Welcome, venerable one (善來尊者, shanlai zunzhe), out of compassion for us, descend to the mandala (道場, daochang).' And please have compassion and take this seat, and receive this humble offering.' Again, arouse sincerity, frequently prostrate, and report to the revered one, saying: 'Great compassion and pity, because of your original vow, you have fully descended, not the principal deity that I could invite.' In this way, one should follow this method at all three times. As previously mentioned, one should prepare offerings. First offer perfumed ointment (涂香, tuxiang, scented paste), then offer flowers, then offer burning incense, then offer food and drink, then light lamps, in that order, using wrathful...
王真言。此等物清凈善悅人心。各用本色真言而真言之。獻涂香已。各列其名。如依前說。即奉閼伽。如是花香及飲食等。皆亦準此。涂香燒香花及飲食無可獻者。但誦本色真言。及作手印。以此獻之。表云。無可求得。但納真心。後作閼伽。以真心故。速滿其愿離此之外。有四供養。遍通諸部。一切處用。一謂合掌。二以閼伽。三用真言及慕捺啰。四但運心。此善品中隨方應作。或復長時供養中。最無過運心。如世尊說。諸法行中。心為其首。若能標心。而供養者。滿一切愿。若欲成就諸餘事者。應當發遣諸為障者。若不遣除。后恐傷及。所以先須作遣除法。誦忿怒真言。或用當部成辦諸事真言。誦此遣除。先次應誦本部尊真言。而加持水。遍請護摩及作手印等。
佛部真言曰。
唵怛他(去)[(薩-文+(立-一))/木]妒挪婆(二合)嚩(引)也莎(去)訶
蓮花部尊真言曰。
唵 缽挪謨(二合)挪婆(二合)嚩(引)也莎訶(去)
金剛部尊真言曰。
唵 嚩日嚕挪婆(二合)嚩也莎訶
或用部心真言。
佛部心真言曰。
爾囊(上)邇迦(輕呼)
蓮花部心真言曰。
阿𡀔力迦(輕)
金剛部心真言曰。
嚩日啰
【現代漢語翻譯】 現代漢語譯本： 王真言：這些物品清凈美好，令人喜悅。各自使用其本色真言來加持它們。獻上涂香之後，各自列出其名稱，如之前所說。然後奉獻閼伽（Argha，供水）。花、香及飲食等供品，都可依此準則進行。如果沒有涂香、燒香、花及飲食可以供獻，只需誦唸本色真言，並結相應的手印，以此來供獻。稟告說：『無可求得，但納真心。』之後再作閼伽供養，因為以真心供養的緣故，能迅速滿足其願望。除此之外，還有四種供養，普遍適用於各部，在任何地方都可以使用。第一種是合掌，第二種是以閼伽供養，第三種是用真言及慕捺啰（Mudra，手印），第四種是但運心念。這些善品應根據具體情況製作。或者在長時間的供養中，最重要的是運心念。如世尊所說，在一切法行中，心是首要的。如果能夠專注於心來供養，就能滿足一切願望。如果想要成就其他事情，應當遣除那些製造障礙者。如果不遣除，之後恐怕會受到傷害。所以首先需要作遣除法，誦唸忿怒真言，或者使用本部成就諸事的真言，誦唸此真言來遣除。首先應該誦唸本部主尊的真言，然後加持水，普遍進行祈請護摩，並結相應的手印等。 佛部真言曰： 唵 怛他(去)[(薩-文+(立-一))/木]妒挪婆(二合)嚩(引)也 莎(去)訶 蓮花部尊真言曰： 唵 缽挪謨(二合)挪婆(二合)嚩(引)也 莎訶(去) 金剛部尊真言曰： 唵 嚩日嚕挪婆(二合)嚩也 莎訶 或者使用部心真言。 佛部心真言曰： 爾囊(上)邇迦(輕呼) 蓮花部心真言曰： 阿𡀔力迦(輕) 金剛部心真言曰： 嚩日啰
【English Translation】 English version: Wang Zhenyan: These things are pure, good, and pleasing to the heart. Each should be blessed with its own original mantra. After offering the Tukhara incense, list each of their names, as previously stated. Then offer Argha (water offering). Flowers, incense, food, and other offerings can all be done according to this principle. If there are no Tukhara incense, incense, flowers, or food to offer, simply recite the original mantra and form the corresponding hand mudra to make the offering. Report: 'Nothing can be sought, but accept the true heart.' Then make the Argha offering again, because offering with a true heart can quickly fulfill one's wishes. In addition to this, there are four types of offerings that are universally applicable to all sections and can be used anywhere. The first is to join palms, the second is to offer with Argha, the third is to use mantras and Mudras (hand gestures), and the fourth is to simply focus the mind. These good items should be made according to the specific situation. Or, in a long-term offering, the most important thing is to focus the mind. As the World Honored One said, in all Dharma practices, the mind is the most important. If one can focus on the mind to make offerings, one can fulfill all wishes. If you want to accomplish other things, you should remove those who create obstacles. If you do not remove them, you may be harmed later. Therefore, you must first perform the removal method, reciting the wrathful mantra, or using the mantra of this section to accomplish all things, reciting this mantra to remove obstacles. First, you should recite the mantra of the main deity of this section, then bless the water, universally perform homa prayers, and form the corresponding hand mudras, etc. The Buddha Section Mantra says: Om Tathā[(sa-wen+(li-yi))/mu]tudbhava svāhā The Lotus Section Mantra says: Om Padmodbhava svāhā The Vajra Section Mantra says: Om Vajrodbhava svāhā Or use the Section Heart Mantra. The Buddha Section Heart Mantra says: Irnang Erka The Lotus Section Heart Mantra says: Ah Rolik The Vajra Section Heart Mantra says: Vajra
(二合)特嘞(二合)迦(輕)
或用此真言。或用部尊。遍灑花等。複用吉利枳羅忿怒真言及印。口誦真言。左手作印。遍印涂香燒香飲食花等。方始得凈除穢。為自身凈故。以其右手盛掬香水。眼觀香水而誦心真言灌自身頂。自身清凈除穢。複用一切事真言並忿怒真言。此為凈座故。真言香水而用灑之。又誦七遍。普灑地方。能除諸穢。而得清凈吉利枳羅真言曰。
唵 枳里枳里嚩日啰(二合)嚩曰里(二合)部啰滿(二合)馱嚩𤙖泮吒(二合)
此上真言護地方訖。結虛空界。應用次下蘇悉地真言。燒香手執。口誦真言。熏馥空中。穢惡能除便得清凈。蘇悉地真言曰。
唵 蘇悉地羯哩若嚩(二合)里多(去)難慕(輕)啰多(上二合)曳若嚩攞若嚩攞滿馱滿馱賀囊(上)賀曩(上)𤙖泮吒
此上金剛部蘇悉地真言。遍通諸事。結空界用。次說佛部結空虛真言曰。
若嚩(二合)羅𤙖
此上佛部結空界真言。唯通當部。次說蓮花部結空界真言曰。
唵 缽特弭(二合)寧(上)薄伽(輕)嚩底(丁以反)謨賀也謨賀也若[(薩-文+(立-一))/木]怛謨賀寧(上)莎(去)訶(去)
此上蓮花部結空界真言。唯通當部。次應當用部心真言咒。香水
【現代漢語翻譯】 現代漢語譯本： 特嘞（二合）迦（輕）
或者使用這個真言，或者使用部尊（指本尊）。遍灑鮮花等。再使用吉利枳羅忿怒真言及手印。口誦真言，左手結印。遍印涂香、燒香、飲食、鮮花等。這樣才能夠清除污穢。爲了自身清凈，用右手盛滿香水。眼睛看著香水，誦唸心真言，灌灑自身頭頂。自身就清凈，去除污穢。再使用一切事真言和忿怒真言。這是爲了清凈座位，用真言香水灑之。又誦七遍，普遍灑在地方，能夠去除各種污穢，從而得到清凈。吉利枳羅真言如下：
唵 枳里枳里 嚩日啰（二合）嚩曰里（二合）部啰滿（二合）馱嚩 𤙖 泮吒（二合）
以上真言用於守護地方完畢。結虛空界。應該使用接下來的蘇悉地真言。手執燒香，口誦真言。用香薰空中，穢惡能夠被清除，便能得到清凈。蘇悉地真言如下：
唵 蘇悉地 羯哩若 嚩（二合）里多（去）難慕（輕）啰多（上二合）曳 若嚩攞 若嚩攞 滿馱 滿馱 賀囊（上）賀曩（上）𤙖 泮吒
以上是金剛部的蘇悉地真言。普遍適用於各種事情。用於結空界。接下來宣說佛部結空虛真言：
若嚩（二合）羅 𤙖
以上是佛部結空界真言。只適用於佛部。接下來宣說蓮花部結空界真言：
唵 缽特弭（二合）寧（上）薄伽（輕）嚩底（丁以反）謨賀也 謨賀也 若[(薩-文+(立-一))/木]怛 謨賀寧（上）莎（去）訶（去）
以上是蓮花部結空界真言。只適用於蓮花部。接下來應當使用部心真言咒，加持香水。
【English Translation】 English version: Te re (dvyakshara) ka (light)
Alternatively, use this mantra, or use the principal deity (Ishta-devata). Sprinkle flowers etc. everywhere. Then use the Kilikila Wrathful Mantra and mudra. Recite the mantra, with the left hand forming the mudra. Imprint the mudra on incense, burning incense, food, flowers, etc. everywhere. Only then can one purify defilements. For the sake of purifying oneself, fill the right hand with fragrant water. Gaze at the fragrant water and recite the heart mantra, pouring it over the crown of one's head. One's self becomes pure, removing defilements. Then use the Sarva-karya Mantra (All-Accomplishing Mantra) and the Wrathful Mantra. This is for purifying the seat, sprinkling it with mantra-infused fragrant water. Recite it seven times, sprinkling it universally in all directions, which can remove all defilements, thereby attaining purity. The Kilikila Mantra is as follows:
Om Kilikili Vajra Vajri Bhara Bandha Vam Phat
Having completed the protection of the place with the above mantra, form the Akasha-dhatu (space realm) mudra. Next, one should use the Siddhi Mantra. Hold burning incense in hand, recite the mantra. By fumigating the space, evil and wickedness can be removed, and purity can be attained. The Susiddhi Mantra is as follows:
Om Susiddhi Kari Yavari Tan Namo Rata Ye Yavala Yavala Bandha Bandha Hana Hana Vam Phat
The above is the Vajra-kula (Vajra Family) Susiddhi Mantra. It universally applies to all matters. Use it to form the Akasha-dhatu mudra. Next, the Buddha-kula (Buddha Family) Akasha-dhatu Mantra is spoken:
Yavara Vam
The above is the Buddha-kula Akasha-dhatu Mantra. It only applies to the Buddha Family. Next, the Padma-kula (Lotus Family) Akasha-dhatu Mantra is spoken:
Om Padmini Bhagavati Mohaya Mohaya Yastam Mohani Svaha
The above is the Padma-kula Akasha-dhatu Mantra. It only applies to the Lotus Family. Next, one should use the heart mantra of the respective family to consecrate the fragrant water.
散灑諸方。復以明王根本真言。或心真言。或真言主使者心真言。隨取其一。用結方界。以此諸心真言而作結界。所結之處。如置垣墻。當部仙天。常當護衛。無能作障。諸部諸事有為障者。應依甘露軍茶利法。而遣除之。有五種護衛法。常于道場室內。恒須作之。謂金剛墻。金剛梁。金剛橛。忿怒吉利枳羅。忿怒甘露軍茶利。
金剛墻真言曰。
唵 薩啰薩啰嚩日啰(二合)缽啰(引二合)迦(引)㘕𤙖泮吒
金剛梁真言曰。
唵 微娑普(二合)啰啰乞沙(二合)嚩日啰(二合)半若啰𤙖泮吒(二合)
金剛橛真言曰。
唵 枳里枳里嚩日啰(二合)嚩曰利(二合)部啰滿馱滿馱𤙖泮吒
忿怒吉利枳羅真言曰。
唵 枳里枳里句𡀔(二合)馱𤙖泮吒
忿怒甘露軍茶利真言曰。
囊謨啰怛囊(上)怛啰(二合)夜也囊(上)莽室戰拏嚩日啰(二合)簸儜曳囊謨(上)嚩日啰(二合)句𡀔(二合)馱(引)也能(去)瑟吒嘮(三合)得羯吒婆(去)也珮啰嚩(引)也阿徙母薩羅缽啰戍簸舍賀娑多(去二合)唵闇沒㗚(二合)多軍(去)拏里佉佉卻(引)醯卻醯底(丁以反)瑟咤底(丁以反)瑟吒滿馱滿馱賀囊(上)賀囊(上)[(薩-文+(立-一)
【現代漢語翻譯】 現代漢語譯本： 將（供品）散灑到各個方向。再用明王（Vidyaraja，意為明智之王）的根本真言，或者心真言，或者真言主使者的心真言，任選其一，用來結方界（結界，意為劃定神聖空間）。用這些心真言來作結界，所結界的地方，就像設定了圍墻一樣，當部的仙人和天人，常常應當護衛，沒有誰能夠製造障礙。各部諸事如果有製造障礙者，應當依照甘露軍茶利法（Amrita Kundali，意為甘露瓶），來遣除他們。有五種護衛法，常常在道場室內，必須要做。就是金剛墻（Vajra Wall，意為金剛之墻），金剛梁（Vajra Beam，意為金剛之梁），金剛橛（Vajra Kilaya，意為金剛橛），忿怒吉利枳羅（Kilikila，意為忿怒的吉利枳羅），忿怒甘露軍茶利（Amrita Kundali，意為忿怒的甘露瓶）。
金剛墻真言曰：
唵 薩啰薩啰嚩日啰（二合）缽啰（引二合）迦（引）㘕𤙖泮吒
金剛梁真言曰：
唵 微娑普（二合）啰啰乞沙（二合）嚩日啰（二合）半若啰𤙖泮吒（二合）
金剛橛真言曰：
唵 枳里枳里嚩日啰（二合）嚩曰利（二合）部啰滿馱滿馱𤙖泮吒
忿怒吉利枳羅真言曰：
唵 枳里枳里句𡀔（二合）馱𤙖泮吒
忿怒甘露軍茶利真言曰：
囊謨啰怛囊（上）怛啰（二合）夜也囊（上）莽室戰拏嚩日啰（二合）簸儜曳囊謨（上）嚩日啰（二合）句𡀔（二合）馱（引）也能（去）瑟吒嘮（三合）得羯吒婆（去）也珮啰嚩（引）也阿徙母薩羅缽啰戍簸舍賀娑多（去二合）唵闇沒㗚（二合）多軍（去）拏里佉佉卻（引）醯卻醯底（丁以反）瑟咤底（丁以反）滿馱滿馱賀囊（上）賀囊（上）[(薩-文+(立-一)
【English Translation】 English version: Scatter (the offerings) in all directions. Then, using the root mantra of a Vidyaraja (明王, King of Wisdom), or the heart mantra, or the heart mantra of the messenger who is the master of the mantra, choose one to create a boundary (結界, k結界, creating a sacred space). Using these heart mantras to create a boundary, the place where the boundary is created is like a wall that has been set up. The immortals and devas of the respective division should always protect it, and no one can create obstacles. If there are those who create obstacles in the various affairs of the divisions, they should be removed according to the Amrita Kundali (甘露軍茶利) method. There are five kinds of protection methods that must always be performed in the room of the dojo. These are the Vajra Wall (金剛牆), the Vajra Beam (金剛梁), the Vajra Kilaya (金剛橛), Wrathful Kilikila (忿怒吉利枳羅), and Wrathful Amrita Kundali (忿怒甘露軍茶利).
The Vajra Wall Mantra:
Om sara sara vajra prakaśa hūm phat
The Vajra Beam Mantra:
Om visphura raksha vajra panjara hūm phat
The Vajra Kilaya Mantra:
Om kilikili vajra vajri bhura bandha bandha hūm phat
The Wrathful Kilikila Mantra:
Om kilikili krodha hūm phat
The Wrathful Amrita Kundali Mantra:
Namo ratna trayaya namah shanda vajra panaye namo vajra krodhaya ushtora drishta bhaya bhairavaya asi musala parashu pasha hastaya om amrita kundali khakha khahi khahi tishtha tishtha bandha bandha hana hana
)/木]啰若(二合)微娑鋪(二合)吒也微娑鋪(二合)吒也薩啰嚩(二合)尾近囊(上二合)尾囊亦劍莽阿(去)言(上)儜(上)缽底餌尾旦(引)多迦啰(引)也𤙖泮吒(二合)莎訶(去)
或若於本法之中。有如是等金剛墻真言。重應結之。諸事既了。次應持誦。持誦之時。先誦當部母真言。
佛部母真言曰。
囊(上)謨(上)薄伽嚩帝烏瑟尼(去二合)沙(去)也唵嚕嚕娑普(二合)嚕若嚩(二合)羅底瑟咤(二合)悉馱路者寧(去)薩啰嚩(引二合)啰他(二合)娑(去)達寧(上)莎訶(去)
蓮花部母真言曰。
囊(上)謨啰怛囊(上)怛啰(二合)夜也囊(上)莽阿(去)哩也(二合)嚩路枳帝濕嚩(二合)啰(引)也菩地薩怛嚩(引二合)也莽訶(去)薩怛嚩(二合)也莽訶(去)迦(引)嚕尼(上)迦(引)那啰舍(二合)囊(上)娑莽㗚(三合)啰舍(二合)囊便室啰(二合)嚩娑莽(二合)啰奶囊(上)者瀉莽含薩啰嚩(二合)薩怛嚩難(去)薩啰嚩微也(二合)地指枳瑳(上)迦怛你也(二合)他唵迦𪘨微迦𪘨迦吒微迦吒迦揁(吒痛反)迦𪘨婆伽(輕)嚩底(丁以反)微若曳莎(去)訶(去)
金剛部母真言曰。
囊(上)謨(上)啰
【現代漢語翻譯】 現代漢語譯本： 嗡(ōng) 班(bān)/木(mù)啰(luō)若(rě) 微(wēi)娑(suō)鋪(pū)(二合) 吒(zhà)也(yě) 微(wēi)娑(suō)鋪(pū)(二合) 吒(zhà)也(yě) 薩(sà)啰(luō)嚩(wá)(二合) 尾(wěi)近(jìn)囊(náng)(上二合) 尾(wěi)囊(náng)亦(yì)劍(jiàn)莽(mǎng) 阿(ā)(去) 言(yán)(上) 儜(níng)(上) 缽(bō)底(dǐ)餌(ěr) 尾(wěi)旦(dàn)(引) 多(duō)迦(jiā)啰(luō)(引)也(yě) 𤙖(hōng) 泮(pàn)吒(zhà)(二合) 莎(suō)訶(hē)(去)
或者如果在本法之中，有像這樣的金剛墻真言，應該重複結印。各種事情完畢后，接下來應該持誦。持誦的時候，先誦當部的母真言。
佛部母真言說：
囊(náng)(上) 謨(mó)(上) 薄(bó)伽(qié)嚩(wá)帝(dì) 烏(wū)瑟(sè)尼(ní)(去二合) 沙(shā)(去)也(yě) 唵(ōng) 嚕(lū)嚕(lū) 娑(suō)普(pū)(二合) 嚕(lū) 若(rě) 嚩(wá)(二合) 羅(luō)底(dǐ)瑟(sè)咤(zhà)(二合) 悉(xī)馱(tuó)路(lù)者(zhě)寧(níng)(去) 薩(sà)啰(luō)嚩(wá)(引二合) 啰(luō)他(tuó)(二合) 娑(suō)(去) 達(dá)寧(níng)(上) 莎(suō)訶(hē)(去)
蓮花部母真言說：
囊(náng)(上) 謨(mó) 啰(luō)怛(dá)囊(náng)(上) 怛(dá)啰(luō)(二合)夜(yè)也(yě) 囊(náng)(上) 莽(mǎng) 阿(ā)(去) 哩(lǐ)也(yě)(二合) 嚩(wá)路(lù)枳(zhī)帝(dì)濕(shī)嚩(wá)(二合)啰(luō)(引)也(yě) 菩(pú)地(dì)薩(sà)怛(dá)嚩(wá)(引二合)也(yě) 莽(mǎng)訶(hē)(去) 薩(sà)怛(dá)嚩(wá)(二合)也(yě) 莽(mǎng)訶(hē)(去) 迦(jiā)(引)嚕(lū)尼(ní)(上) 迦(jiā)(引) 那(nà)啰(luō)舍(shě)(二合) 囊(náng)(上) 娑(suō)莽(mǎng)㗚(mǐ)(三合)啰(luō)舍(shě)(二合) 囊(náng) 便(biàn)室(shì)啰(luō)(二合)嚩(wá) 娑(suō)莽(mǎng)(二合)啰(luō) 奶(nǎi)囊(náng)(上) 者(zhě)瀉(xiè) 莽(mǎng)含(hán) 薩(sà)啰(luō)嚩(wá)(二合) 薩(sà)怛(dá)嚩(wá)難(nán)(去) 薩(sà)啰(luō)嚩(wá) 微(wēi)也(yě)(二合) 地(dì)指(zhǐ)枳(zhī)瑳(cuó)(上) 迦(jiā)怛(dá)你(nǐ)也(yě)(二合) 他(tā) 唵(ōng) 迦(jiā)𪘨(zhà) 微(wēi)迦(jiā)𪘨(zhà) 迦(jiā)吒(chà) 微(wēi)迦(jiā)吒(chà) 迦(jiā)揁(zhēng)(吒(chà)痛(tòng)反(fǎn)) 迦(jiā)𪘨(zhà) 婆(pó)伽(qié)(輕(qīng)) 嚩(wá)底(dǐ)(丁(dīng)以(yǐ)反(fǎn)) 微(wēi)若(ruò)曳(yè) 莎(suō)(去)訶(hē)(去)
金剛部母真言說：
囊(náng)(上) 謨(mó)(上) 啰(luō)
【English Translation】 English version: Oṃ Vajra/Mūla Rocaya Visphota Ya Visphota Ya Sarva Vighnān Vināyakān Ājnāpayati Vidāraka Hūṃ Phaṭ Svāhā
Or, if within this Dharma, there are such Vajra Wall mantras, they should be repeated. After all matters are completed, one should then recite. At the time of recitation, first recite the Mother Mantra of the respective family.
The Buddha Family Mother Mantra says:
Namaḥ Bhagavatye Uṣṇīṣāya Oṃ Ruru Sphuru Jvala Tiṣṭha Siddha Locane Sarvārtha Sadhane Svāhā
The Lotus Family Mother Mantra says:
Namaḥ Ratna Trayāya Namaḥ Ārya Avalokiteśvarāya Bodhisattvāya Mahāsattvāya Mahā Kāruṇika Dharśana Smara Dharśana Bheṣaja Smara Jñāna Cakṣur Mama Sarva Sattvān Sarva Vyādhi Cikitsā Karāya Tadyathā Oṃ Kala Vikala Kata Vikata Katti Vikatti Bhagavati Vijaye Svāhā
The Vajra Family Mother Mantra says:
Namaḥ
怛囊(上二合)怛啰(二合)夜也囊(上)莽室戰拏嚩日啰(二合)簸儜(上)曳莽訶(上)藥乞沙(二合)細囊缽多(上)曳唵俱(上)蘭達哩滿馱滿馱𤙖泮吒(二合)
先誦此母真言故能衛本尊。復令罪滅。能除諸障。與悉地門相應。但誦忙么雞真言。亦通於二部。初后持誦。諸天增衛。若於本法。而已說者。持誦之時。先念此者。應隨本法而唸誦之。或於本法有獨勝真言。亦應先誦。無煩別者。如上所說供養次第乃至除穢護凈結界等事。初持誦時。及作法時。扇底迦等所作事時。皆應作之。若以部尊主真言。或以部心真言。或以一切真言王真言。或以蘇悉地法王真言。或以一切事真言。此五種真言三部遍有。隨作諸事。各于本部。應取其一而用作之。所謂護己及請召灑水。作凈結諸方界。以法相治。真言不真。為增力故。為治罰真言故。為發覺故。及余諸事所不述者。亦以當部五真言中。隨取其一而以用之當速悉地。部心真言。能護本尊。及護己身。護身之時。應誦三遍。或經七遍。結其頂發而作一結。若出家人。結袈裟角。或結護身線。或直咒頭七遍點五處。亦成護身。所謂頂兩肩膊嚥下心上。或用牛黃。或白芥子。或閼伽水。隨取其一而用護身。若作阿毗遮嚕迦法。應用部尊主真言而護自身。若作扇
【現代漢語翻譯】 現代漢語譯本： 怛囊(上二合)怛啰(二合)夜也囊(上)：此句為梵文音譯，意為對Taranatha的禮敬。 莽室戰拏嚩日啰(二合)簸儜(上)曳：此句為梵文音譯，意為『忿怒金剛手』。 莽訶(上)藥乞沙(二合)細囊缽多(上)曳：此句為梵文音譯，意為『偉大的藥叉 सेनापति』(Sena-pati，軍隊統帥)。 唵 俱(上)蘭達哩 滿馱滿馱 𤙖 泮吒(二合)：此句為種子字和真言，用於祈請和加持。
先誦此母真言，故能衛護本尊，又能滅除罪業，消除各種障礙，與成就之門相應。只需誦持忙么雞(Mamaki)真言，亦可通於金剛界和胎藏界二部。開始和結束時持誦，諸天會增加衛護。如果對於本法，已經說過的，持誦之時，先念誦此真言，應隨本法而唸誦。或者在本法中有獨特的殊勝真言，也應先誦唸。沒有其他繁瑣之處。如上所說的供養次第，乃至除穢、護凈、結界等事，初次持誦時，以及作法時，息災等所作之事時，都應該進行。如果以部尊主真言，或者以部心真言，或者以一切真言王真言，或者以蘇悉地法王真言，或者以一切事真言，這五種真言在三部中普遍存在，隨所作的各種事情，各自於本部之中，應取其中之一而用作之。用來保護自己以及請召、灑水，作清凈、結諸方界，以法相來調伏，真言不靈驗，爲了增加力量的緣故，爲了懲罰真言的緣故，爲了啓發覺悟的緣故，以及其他各種事情沒有敘述到的，也以當部五種真言中，隨便選取其中之一而用之，當能迅速成就。部心真言，能夠保護本尊，以及保護自身。保護自身的時候，應該誦三遍，或者誦七遍，結其頂發而作一個結。如果是出家人，結袈裟角，或者結護身線，或者直接咒頭七遍，點五處，也能成就護身。所謂的頂、兩肩、膊、嚥下、心上。或者用牛黃，或者白芥子，或者閼伽水，隨便選取其中之一而用來護身。如果作阿毗遮嚕迦(Abhicaruka)法，應用部尊主真言來保護自身。如果作息災
【English Translation】 English version: Tad-nang(upper two combined) Tad-tra(two combined) Ya-ya nang(upper): This is a transliteration of Sanskrit, meaning reverence to Taranatha. Mang-shih-zhan-na Vajra(two combined) Bo-ni(upper) Ye: This is a transliteration of Sanskrit, meaning 'Wrathful Vajrapani'. Mang-he(upper) Yao-qi-sha(two combined) Xi-nang Bo-duo(upper) Ye: This is a transliteration of Sanskrit, meaning 'Great Yaksha Senapati' (Sena-pati, commander of the army). Om Ku(upper) Lan-da-ri Man-tuo Man-tuo Hong Pan-zha(two combined): This is a seed syllable and mantra used for invocation and blessing.
First, recite this mother mantra, so it can protect the principal deity, and also eliminate sins, remove all obstacles, and correspond to the gate of accomplishment. Just reciting the Mamaki mantra can also be applied to both the Vajradhatu and Garbhadhatu mandalas. Reciting at the beginning and end, the gods will increase protection. If regarding this method, what has already been said, when reciting, first recite this mantra, and should recite according to this method. Or if there is a unique and supreme mantra in this method, it should also be recited first. There are no other cumbersome things. The order of offerings as mentioned above, up to purification, protection, and establishing boundaries, etc., should all be performed when reciting for the first time, and when performing rituals, and when performing pacifying deeds. If using the principal deity mantra of the family, or the heart mantra of the family, or the mantra of all mantra kings, or the mantra of the king of Susiddhi, or the mantra of all deeds, these five kinds of mantras are universally present in the three families, and according to the various things being done, in each family, one of them should be selected and used. Used to protect oneself, as well as for invocation, sprinkling water, purification, establishing boundaries, and subduing with Dharma characteristics. If the mantra is not effective, for the sake of increasing power, for the sake of punishing the mantra, for the sake of awakening enlightenment, and for other various things that have not been described, also select one of the five mantras of the family and use it, and accomplishment will be swift. The heart mantra of the family can protect the principal deity, as well as protect oneself. When protecting oneself, it should be recited three times, or seven times, tying the hair on the top of the head into a knot. If one is a monastic, tie the corner of the kasaya, or tie the protection cord, or directly chant over the head seven times, and mark five places, which can also accomplish protection. The so-called top of the head, both shoulders, upper arms, below the throat, and above the heart. Or use bezoar, or white mustard seeds, or arghya water, and select one of them to use for protection. If performing Abhicaruka rituals, the principal deity mantra of the family should be used to protect oneself. If performing pacifying
底迦法。應用忿怒金剛真言護之。若作補瑟徴迦法。應用部尊主真言及忿怒金剛二真言兼而護之。若真言主現時。持誦人怖者。應用部尊主真言用護自身。但作諸事之時。常以二真言而護自身。謂部尊主及忿怒真言。唸誦了時。應當發遣。發遣之時。護彼真言主。或部尊主真言。或用部母。或以部心。亦護自身。而作隨意。
若於穢處不凈等處。緣事須往。先誦烏樞澀摩真言作印。印其五處。任意而往。仍須常誦其真言。不得廢忘。澡浴之時。先誦伏障真言護身。乃至浴了已來。不應廢忘。伏障真言者。軍茶利也。吃食之時。用部尊主真言。護身念持。欲臥之時。用部母真言護身。若作諸法。遂乃忘作護持法則。今使魔興。欲除魔故。速應誦持當部明王真言。將護自身。一切魔障不得其便。如上所說護身結界及余法等已。然後攝心安詳唸誦。唸誦之人所須之座。以青茅草而作其座。座高四指闊一搩手。長十六指。如此之座。初唸誦時。及持誦時。皆應受用。或用迦(去聲)勢草。或余青草等。或隨部法而取乳樹。以用其木。最為要妙。用作床座。量如前說。而凈刬治。或用諸葉。或以枝莖。如上而制。隨觀事法。取枝葉用為座。于彼座上結跏趺坐。作扇底迦及上成就。半跏趺坐。作補瑟徴迦及中成就。垂兩足坐
【現代漢語翻譯】 現代漢語譯本： 底迦法（一種修法）。應用忿怒金剛真言（一種咒語，具有忿怒金剛的力量）護身。若作補瑟徴迦法（一種增益法），應用部尊主真言（本尊主的咒語）及忿怒金剛二真言兼而護之。若真言主（咒語的主尊）現身時，持誦人（修持咒語的人）感到怖畏，應用部尊主真言用以保護自身。但凡作諸事之時，常以二真言而護自身，即部尊主及忿怒真言。唸誦完畢時，應當發遣（送走）。發遣之時，護送彼真言主，或用部尊主真言，或用部母（本尊之母），或以部心（本尊心咒），亦可保護自身，然後隨意行事。
若於穢處（不潔凈的地方）、不凈等處，因事必須前往，先誦烏樞澀摩真言（一種能除穢的咒語）作印，印其五處（身體的五個部位），任意而往。仍須常誦其真言，不得廢忘。澡浴之時，先誦伏障真言（一種降伏障礙的咒語）護身，乃至浴了已來，不應廢忘。伏障真言者，即軍茶利（一種明王）。吃食之時，用部尊主真言，護身念持。欲臥之時，用部母真言護身。若作諸法（各種修法），遂乃忘記作護持法則，今使魔興（魔事興盛），欲除魔故，速應誦持當部明王真言（相應部族的明王咒語），將護自身，一切魔障不得其便。如上所說護身結界（設定結界保護自身）及余法等已，然後攝心（收攝心神）安詳唸誦。唸誦之人所須之座，以青茅草而作其座，座高四指，闊一搩手（張開手掌的寬度），長十六指。如此之座，初唸誦時，及持誦時，皆應受用。或用迦（去聲）勢草，或余青草等，或隨部法而取乳樹，以用其木，最為要妙。用作床座，量如前說，而凈刬治（清理乾淨）。或用諸葉，或以枝莖，如上而制。隨觀事法，取枝葉用為座。于彼座上結跏趺坐（雙腿盤坐），作扇底迦（息災法）及上成就。半跏趺坐（單腿盤坐），作補瑟徴迦（增益法）及中成就。垂兩足坐
【English Translation】 English version: The Dika method (a type of practice). Protect yourself by applying the Wrathful Vajra Mantra (a mantra with the power of a wrathful vajra). If performing the Pushtika method (an increasing benefit practice), apply both the Mantra of the Lord of the Family and the Wrathful Vajra Mantra for protection. If the Mantra Lord (the deity of the mantra) appears and the practitioner (the one reciting the mantra) feels fear, use the Mantra of the Lord of the Family to protect oneself. When doing anything, always protect yourself with these two mantras, namely the Lord of the Family and the Wrathful Mantra. When the recitation is finished, you should dismiss (send away). At the time of dismissal, protect the Mantra Lord, either with the Mantra of the Lord of the Family, or with the Mother of the Family, or with the Heart Mantra of the Family, and also protect yourself, then act as you wish.
If you must go to a filthy place (an unclean place) or an impure place for some reason, first recite the Ucchusma Mantra (a mantra that removes impurities) and make a mudra (hand gesture), imprinting it on five places (five parts of the body), and then go as you wish. You must still constantly recite the mantra and not forget it. When bathing, first recite the Subduing Obstacles Mantra (a mantra that subdues obstacles) to protect yourself, and do not forget it until after you have finished bathing. The Subduing Obstacles Mantra is Kundali (a type of Wisdom King). When eating, use the Mantra of the Lord of the Family to protect yourself while reciting. When you want to sleep, use the Mantra of the Mother of the Family to protect yourself. If you are performing various practices (various methods of practice) and then forget to perform the protective rules, causing demonic influences to arise, in order to remove the demons, you should quickly recite the Wisdom King Mantra of the corresponding family (the mantra of the Wisdom King of the corresponding lineage) to protect yourself, so that all demonic obstacles cannot take advantage. After performing the protective boundaries (setting up boundaries to protect oneself) and other methods as described above, then collect your mind (gather your mind) and recite peacefully. The seat required by the person reciting should be made of green thatch grass, with the seat being four fingers high, one span wide (the width of an open palm), and sixteen fingers long. Such a seat should be used both when starting to recite and when reciting. Or use Kasha grass, or other green grass, etc., or according to the family method, take a milky tree and use its wood, which is the most essential. Use it to make a bed seat, measuring as described above, and clean it thoroughly. Or use various leaves, or branches and stems, made as above. Depending on the practice, take branches and leaves to use as a seat. Sit in the lotus position (legs crossed) on that seat to perform Shanti Karma (pacifying practice) and supreme accomplishment. Sit in the half-lotus position (one leg crossed) to perform Pushtika Karma (increasing benefit practice) and intermediate accomplishment. Sit with both feet hanging down
。作阿毗遮嚕迦及下成就。供養既了。應起誠心讚歎于佛。次嘆法僧。次觀自在。次嘆明王大威金剛。亦如是贊。
大悲救眾生 善導一切智 福持功德海 我今頂禮佛 能凈貪瞋毒 善除諸惡趣 一向真如理 我今禮彼法 得彼解脫門 善住諸學處 勝上福田德 我今禮彼僧 諸佛同讚歎 能生種種福 號為觀自在 我今稽首禮 大力忿怒身 善哉持明主 降伏難降者 我今稽首禮
如是虔誠讚歎佛菩薩。已複合指掌起殷重心。贊諸佛德及余菩薩。其讚歎文。應用諸佛菩薩眾等所說嘆文。不應自作。讚歎既已。起至誠心。懺悔諸罪。我今歸命十方世界諸佛世尊羅漢聖僧及諸菩薩。證知我等。自從過去及以今生。煩惱覆心。久流生死。及以餘生。貪瞋癡覆。造諸惡業。或於佛法。及以聖僧。或於羅漢。菩薩聖眾。或於父母。及尊者處。及餘眾生有德無德。于如上處。造諸惡業。自作教他見作隨喜。身口意業廣聚諸罪。對諸佛菩薩前。合掌誠心頂禮。如是頻懺。以不善業所造眾罪。如法佛知。並皆懺悔。起至誠心。盡形歸命佛法僧寶涅槃正路。為除眾生生死苦故。歸命三寶。起珍重心。如是歸依。頭面作禮。次復起誠心。求勝上子解脫甘露果。應懷踴躍發菩提心。求
【現代漢語翻譯】 現代漢語譯本： 進行阿毗遮嚕迦（Abhicaruka，一種儀式名稱）以及下部成就的修法。供養完畢后，應該以真誠的心讚歎佛陀，然後讚歎佛法和僧伽，接著讚歎觀自在（Avalokiteshvara，觀世音菩薩），再讚歎明王大威金剛（Vajra，金剛），也像這樣讚歎： 大悲救度眾生，善於引導一切智慧，福德持有功德之海，我今天頂禮佛陀。 能夠凈化貪婪、嗔恨、愚癡的毒害，善於消除各種惡趣，始終如一地遵循真如的道理，我今天禮敬佛法。 獲得了解脫之門，善於安住于各種學處，是殊勝的福田功德，我今天禮敬僧伽。 諸佛共同讚歎，能夠產生種種福德，名為觀自在，我今天稽首禮敬。 具有大力和忿怒之身，善哉，您是持明的主宰，降伏難以調伏者，我今天稽首禮敬。 像這樣虔誠地讚歎佛菩薩之後，合攏手指和手掌，升起殷重之心，讚歎諸佛的功德以及其他菩薩。讚歎的文句，應該使用諸佛菩薩眾等所說的讚歎文，不應該自己創作。讚歎完畢后，升起至誠之心，懺悔各種罪過。我現在歸命於十方世界的諸佛世尊、阿羅漢、聖僧以及諸菩薩，請他們證明我等。自從過去以及今生，煩惱覆蓋內心，長久地流轉于生死之中，以及其餘的生生世世，被貪婪、嗔恨、愚癡所覆蓋，造作各種惡業。或者對於佛法，以及聖僧，或者對於阿羅漢、菩薩聖眾，或者對於父母，以及尊長之處，以及其餘的眾生，無論有德無德，在如上的地方，造作各種惡業，自己做、教他人做、見到他人做而隨喜，身口意三業廣泛地積聚各種罪過。在諸佛菩薩面前，合掌以真誠的心頂禮，像這樣頻繁地懺悔，以不善業所造作的各種罪過，如佛所知，全部都懺悔。升起至誠之心，盡此一生歸命于佛法僧三寶和涅槃的正道，爲了消除眾生的生死痛苦，歸命三寶。升起珍重之心，像這樣歸依，頭面作禮。再次升起真誠之心，祈求殊勝的解脫甘露果，應該懷著踴躍的心情發起菩提心，祈求。
【English Translation】 English version: Perform Abhicaruka (a type of ritual) and the lower achievements. After the offering is completed, one should sincerely praise the Buddha, then praise the Dharma and the Sangha, then praise Avalokiteshvara (the Bodhisattva of Compassion), and then praise the Vidyaraja Vajra (the Diamond King), praising in the same way: Great compassion saves sentient beings, skillfully guides all wisdom, holds the sea of merit and virtue, I now prostrate to the Buddha. Able to purify the poisons of greed, hatred, and delusion, skillfully removes all evil destinies, consistently follows the principle of Suchness, I now pay homage to the Dharma. Obtains the gate of liberation, skillfully dwells in all places of learning, is the supreme field of merit and virtue, I now pay homage to the Sangha. Praised by all Buddhas, able to generate various blessings, named Avalokiteshvara, I now bow my head in reverence. Possessing great strength and wrathful form, well done, you are the master of the Vidyadharas, subduing those difficult to subdue, I now bow my head in reverence. After sincerely praising the Buddhas and Bodhisattvas in this way, join the fingers and palms, raise a sincere heart, and praise the virtues of the Buddhas and other Bodhisattvas. The verses of praise should use the praises spoken by the Buddhas, Bodhisattvas, and others, and should not be created by oneself. After the praise is completed, raise a sincere heart and repent of all sins. I now take refuge in the Buddhas, World Honored Ones, Arhats, Holy Sangha, and Bodhisattvas of the ten directions, asking them to witness us. Since the past and this life, our minds have been covered by afflictions, we have long been wandering in samsara, and in the remaining lifetimes, we have been covered by greed, hatred, and delusion, creating various evil deeds. Either towards the Buddha Dharma, and the Holy Sangha, or towards the Arhats, Bodhisattva Sangha, or towards parents, and venerable ones, and other sentient beings, whether virtuous or not, in the above places, creating various evil deeds, doing it ourselves, teaching others to do it, seeing others do it and rejoicing, the karma of body, speech, and mind widely accumulates various sins. Before the Buddhas and Bodhisattvas, join palms and prostrate with a sincere heart, repenting frequently in this way, all the sins created by unwholesome karma, as known by the Buddha, are all repented. Raise a sincere heart, and for the rest of this life, take refuge in the Buddha, Dharma, and Sangha Jewels and the correct path of Nirvana, in order to eliminate the suffering of birth and death for sentient beings, take refuge in the Three Jewels. Raise a precious heart, take refuge in this way, and prostrate with head and face. Then again, raise a sincere heart, seek the supreme nectar fruit of liberation, and with a joyful heart, generate Bodhicitta, seeking.
悉地果。世界眾生無量法苦。我當除滅。復度令離一切惡趣。于諸煩惱令得解脫。所有眾苦種種煎迫。而起大悲。發菩提心。苦惱眾生中。為作歸依。無主眾生。我當爲主。失路眾生。為作導師。恐怖眾生。為作無畏。苦惱眾生。令得安樂。眾生諸煩惱逼。我為除滅之。我今所作諸餘善業。及發勝心所生功德。回施一切眾生。歸於正路。所造六波羅蜜門。及余所造諸福。回與眾生。同歸勝果。自從過去現在未來。略而言之。所作勝福。盡皆回施一切眾生。速成佛道。乃至菩提。不生懈怠。而起發菩提心。悲念諸眾生。起大慈心。彼有眾苦。何時除滅。為凈心故。常持六念。念六念持專注一境而不散亂。不應我執。又如過去諸佛發願。應如是發願所生諸凈業。回施眾生。成就諸德。復愿我所生功德。愿一切眾生。獲無盡財。復能捨施。增益智慧。成大忍辱。常修善品。常宿命智。常懷大悲。諸眾生類所生之處。具如上事。次應合掌頂禮部尊主。憶念明王。次依法則作諸事業。先以右手而取數珠。置左手中。合掌捧之。思念明王。為用數珠故而誦真言。
金剛部真言曰。
囊(上)謨(上)啰怛囊(上二合)怛啰(二合)夜也囊(上)莽室戰(二合)拏嚩日啰(二合)簸儜(上)曳莽訶(去)藥乞沙(二合)
【現代漢語翻譯】 現代漢語譯本 悉地果（成就之果）。世界眾生有無量法的痛苦，我應當消除滅盡，並且度化他們脫離一切惡趣，使他們在各種煩惱中得到解脫。對於所有遭受各種痛苦煎熬逼迫的眾生，生起大悲心，發起菩提心。在受苦受難的眾生中，成為他們的歸宿和依靠；對於無依無靠的眾生，我應當成為他們的主人；對於迷失道路的眾生，成為他們的導師；對於恐懼害怕的眾生，成為他們的無畏依靠；使受苦受難的眾生，得到安樂。眾生被各種煩惱逼迫，我為他們消除滅盡這些煩惱。我現在所作的各種善業，以及發起殊勝心所產生的功德，迴向施給一切眾生，使他們歸於正道。所修造的六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）之門，以及其他所修造的各種福德，迴向給眾生，共同歸向殊勝的果報。從過去、現在、未來，簡略地說，所作的殊勝福德，全部迴向施給一切眾生，使他們迅速成就佛道，乃至證得菩提，永不懈怠，從而發起菩提心，悲憫思念一切眾生，生起大慈悲心，他們的各種痛苦，何時才能消除滅盡？爲了清凈心，常常保持六念（唸佛、念法、念僧、念戒、念施、念天）。修習六念時，專注一個境界而不散亂，不應有我執。又如過去諸佛所發之愿，應當像他們那樣發願，將所產生的各種清凈業，迴向施給眾生，成就各種功德。又愿我所產生的功德，愿一切眾生，獲得無盡的財富，並且能夠捨棄施捨，增益智慧，成就大忍辱，常常修習善行，常常具有宿命智，常常懷有大悲心，愿所有眾生所生之處，都具備以上所說的事。接下來應當合掌頂禮部尊主，憶念明王。然後依照法則進行各種事業，先用右手取數珠，放在左手中，合掌捧著，思念明王，爲了使用數珠的緣故而誦持真言。
金剛部真言曰：
囊(上)謨(上)啰怛囊(上二合)怛啰(二合)夜也囊(上)莽室戰(二合)拏嚩日啰(二合)簸儜(上)曳莽訶(去)藥乞沙(二合)
【English Translation】 English version Siddhi fruit (Fruit of accomplishment). I shall eliminate the immeasurable suffering of sentient beings in the world caused by various Dharmas, and deliver them from all evil destinies, enabling them to be liberated from all afflictions. Towards all sentient beings tormented by various sufferings, I shall arise with great compassion and generate the Bodhi mind. Among suffering sentient beings, I shall be their refuge and reliance; for those without a master, I shall be their master; for those who have lost their way, I shall be their guide; for frightened sentient beings, I shall be their fearlessness; enabling suffering sentient beings to attain peace and happiness. When sentient beings are oppressed by various afflictions, I shall eliminate them. All the virtuous deeds I perform now, and the merits arising from generating the supreme mind, I dedicate to all sentient beings, guiding them to the right path. The gates of the Six Paramitas (Dana, Sila, Ksanti, Virya, Dhyana, Prajna) that I cultivate, and all other blessings I create, I dedicate to sentient beings, so that we may together attain the supreme fruit. From the past, present, and future, in brief, all the supreme merits I have accumulated, I dedicate entirely to all sentient beings, enabling them to quickly attain Buddhahood, and even to attain Bodhi, without ever being懈怠(xie dai, lax), thereby generating the Bodhi mind, compassionately thinking of all sentient beings, and arising with great compassion. When will their various sufferings be eliminated? For the sake of purifying the mind, constantly maintain the Six Recollections (Recollection of the Buddha, Dharma, Sangha, Sila, Dana, and Devas). When practicing the Six Recollections, focus on one object without distraction, and there should be no attachment to self. Furthermore, as the Buddhas of the past made vows, one should make vows like them, dedicating all the pure karma generated to sentient beings, accomplishing all merits. May the merits I generate enable all sentient beings to obtain endless wealth, and be able to give generously, increase wisdom, accomplish great forbearance, constantly cultivate virtuous deeds, constantly possess knowledge of past lives, and constantly cherish great compassion. May all sentient beings, wherever they are born, possess all the aforementioned qualities. Next, one should join palms and prostrate to the Lord of the Family, remembering the Vidyaraja (明王, ming wang, Wisdom King). Then, according to the Dharma, perform various activities, first taking the rosary with the right hand, placing it in the left hand, joining palms and holding it, thinking of the Vidyaraja, and reciting the mantra for the purpose of using the rosary.
The Vajra Family Mantra says:
Nang(up) mo(up) ra-ta-nang(up two combined) ta-tra(two combined) ya-ya nang(up) mang shi-zhan(two combined) na wa-zhi-ra(two combined) bo-ni(up) ye mang he(go) yao-qi-sha(two combined)
細囊缽多(上)曳唵枳里枳里嘮捺哩(二合)尼(上)莎(去)訶(去)
佛部真言曰。
囊(上)謨(上)啰怛囊(上二合)怛啰(二合)夜也唵閼那(輕)部(二合)帝微若(而也反)曳悉馱(引)啰替(二合)莎訶
蓮花部真言曰。
唵 庵沒㗚(二合)擔伽(輕)咩室哩(二合)曳室唎(二合)忙裡寧(上)莎(去)訶(去)
二手頭指無名指捻。右手掏念。通一切用。若阿毗遮嚕迦。豎其母指。捻數珠印。菩提子珠。佛部唸誦。蓮花子珠。觀音部用。嚕梛啰叉子。金剛部珠。三部遍用。各如前說。此等數珠。最為勝上。一切唸誦。應當執持。或用木槵。或多羅樹子。或用土作。或螺琁作珠。或以水精。或用真珠。或牙作珠。或用赤珠。或諸摩尼等。或用薏苡珠及余草子。各隨於部。觀其色類。應取念持。若作阿毗遮嚕迦法。應用諸骨而作數珠。速得成就。為護凈增益法驗故。更應誦。
佛部真言曰。
唵 囊(上)謨(上)薄伽(輕)嚩底(丁以反)悉悌娑(去)大也悉馱(引)啰替(二合)莎(去)訶
蓮花部增驗真言曰。
唵 嚩蘇(上)莽底(丁以反)室哩(二合)曳莎(去)訶
金剛部增驗真言曰。
唵 嚩曰讕(二合)爾
【現代漢語翻譯】 現代漢語譯本： 細囊缽多(上)曳唵枳里枳里嘮捺哩(二合)尼(上)莎(去)訶(去)
佛部真言曰：
囊(上)謨(上)啰怛囊(上二合)怛啰(二合)夜也唵閼那(輕)部(二合)帝微若(而也反)曳悉馱(引)啰替(二合)莎訶
蓮花部真言曰：
唵 庵沒㗚(二合)擔伽(輕)咩室哩(二合)曳室唎(二合)忙裡寧(上)莎(去)訶(去)
（持珠方法）用兩手的食指和無名指捻住念珠，右手做掏唸的動作。此法通用於一切用途。如果是修阿毗遮嚕迦(Abhicaruka，降伏法)，則豎起母指，用念珠印。菩提子珠用於佛部唸誦，蓮花子珠用於觀音部，嚕梛啰叉子(Rudraksha，金剛菩提子)用於金剛部，三部通用。各自如前所述。這些念珠最為殊勝，一切唸誦都應當執持。或者用木槵子，或者多羅樹子，或者用土製作，或者用螺貝製作珠子，或者用水晶，或者用珍珠，或者用牙製作珠子，或者用赤珠，或者各種摩尼寶珠等，或者用薏苡珠以及其他草籽。各自隨所屬的部，觀察其顏色種類，應當選取來念持。如果作阿毗遮嚕迦法(Abhicaruka，降伏法)，應用各種骨頭製作念珠，迅速獲得成就。爲了守護清凈、增長利益和驗證法力，更應當誦：
佛部真言曰：
唵 囊(上)謨(上)薄伽(輕)嚩底(丁以反)悉悌娑(去)大也悉馱(引)啰替(二合)莎(去)訶
蓮花部增驗真言曰：
唵 嚩蘇(上)莽底(丁以反)室哩(二合)曳莎(去)訶
金剛部增驗真言曰：
唵 嚩曰讕(二合)爾
【English Translation】 English version: Xi Nang Bo Duo (up) Ye Om Zhi Li Zhi Li Lao Na Li (two combined) Ni (up) Suo (gone) He (gone)
The Buddha-section mantra says:
Nang (up) Mo (up) Ra Tan Nang (up two combined) Da La (two combined) Ye Ye Om E Na (light) Bu (two combined) Di Wei Ruo (Er Ye reverse) Ye Xi Tuo (extended) La Ti (two combined) Suo He
The Lotus-section mantra says:
Om An Mo Li (two combined) Dan Qie (light) Mie Shi Li (two combined) Ye Shi Li (two combined) Mang Li Ning (up) Suo (gone) He (gone)
(Method of holding beads) Use the index and ring fingers of both hands to pinch the beads, and the right hand makes a scooping motion. This method is common for all purposes. If practicing Abhicaruka (subjugation method), then raise the thumb and use the rosary seal. Bodhi seed beads are used for Buddha-section recitations, lotus seed beads are used for Avalokitesvara-section, Rudraksha (Vajra Bodhi seeds) are used for Vajra-section, and are common for all three sections. Each is as previously described. These rosaries are the most supreme, and all recitations should be held with them. Or use Sapindus mukorossi seeds, or Tala tree seeds, or make them with earth, or make beads with shells, or with crystal, or with pearls, or make beads with teeth, or with red beads, or various Mani jewels, etc., or with Job's tears seeds and other grass seeds. Each follows its respective section, observe its color and type, and should choose to hold and recite with them. If performing the Abhicaruka (subjugation method), use various bones to make the rosary, and quickly attain accomplishment. In order to protect purity, increase benefits, and verify the power of the Dharma, one should further recite:
The Buddha-section mantra says:
Om Nang (up) Mo (up) Bo Qie (light) Wa Di (Ding Yi reverse) Xi Ti Suo (gone) Da Ye Xi Tuo (extended) La Ti (two combined) Suo (gone) He
The Lotus-section increasing verification mantra says:
Om Wa Su (up) Mang Di (Ding Yi reverse) Shi Li (two combined) Ye Suo (gone) He
The Vajra-section increasing verification mantra says:
Om Wa Ri Lan (two combined) Er
擔若曳莎(去)訶
用前珠印而唸誦之。唸誦之時。珠置當心。不得高下。捧數珠時。以小低頭結志誠心而禮三寶。次禮八大菩薩。次禮明王眷屬。次應起首持誦真言。想真言主如對目前。如是傾誠。不應散亂心緣別境。但諸真言初有唵字。及囊(上)么塞迦(去)㘕等字者。應靜心中唸誦。扇底迦時。補瑟徴迦時。皆應緩誦。或心念誦。或有真言。後有𤙖字及有泮吒字者。當知皆應厲聲唸誦。作阿毗遮嚕迦時。及余忿時。用看真言字數有多少。字有十五。應誦十五落叉。遍有三十三字。應誦三落叉。過此數者。誦十千遍如上。初誦之時。滿如上數。觀其部類。或上中下。或三種事。或觀聖者說為天說。謂地居天說。細觀部類。當誦持之。乃至成就。如是初誦。若不先誦而遍念持。所求下法尚不得久。況求上中悉地成就。以是義故。作勝上心而先念誦。但諸真言初誦持時。如已先說。誦持遍數分為十分。然後唸誦既滿。祈請真言主悉地因緣。初無相貌。如是從頭第二第三祈請。若有相貌。即當依法念誦真言。若無境界。棄不應誦。請祈法則與請召法同。祈請之時。于其夢中見真言主背面而去。或不與語。當應更須起首唸誦。如是再三。若於夢中見真言主與語。當知此人不久成就。若無境界。不應誦持。若強念持
【現代漢語翻譯】 現代漢語譯本： 『擔若曳莎訶』(Dān ruò yè shā hē)
用之前的念珠和手印來念誦。唸誦的時候，念珠放在胸前，不要太高或太低。拿著念珠的時候，稍微低頭，以真誠的心禮敬三寶（佛、法、僧）。然後禮敬八大菩薩。再禮敬明王的眷屬。接著開始持誦真言（mantra）。觀想真言的主尊就在眼前。像這樣全心全意，不應該散亂心思，攀緣其他境界。但是，所有真言開頭有『唵』(Om)字，以及『囊么塞迦㘕』(Náng me sè jiā là)等字的時候，應該靜下心來念誦。在作息災法(扇底迦, Shàn dǐ jiā)和增益法(補瑟徴迦, Bǔ sè zhēng jiā)的時候，都應該緩慢地念誦，或者在心中默唸。有些真言，後面有『𤙖』(hōng)字和『泮吒』(pàn zhà)字的時候，要知道都應該大聲唸誦。在作降伏法(阿毗遮嚕迦, Ā pí zhē lū jiā)以及其他忿怒法的時候，要看真言的字數有多少。如果字數有十五個，就應該唸誦十五洛叉(laksha，十萬)遍。如果有三十三個字，就應該唸誦三洛叉遍。超過這個數字的，唸誦一萬遍，如上所述。最初唸誦的時候，念滿如上的遍數，觀察其部類，或者上等、中等、下等，或者三種事業，或者觀察聖者是為天人說的，還是為地居天說的。仔細觀察部類，應當誦持它，直到成就。像這樣最初唸誦，如果不先念誦而普遍地念持，所求的下等法尚且不能長久，更何況求上等和中等的悉地（siddhi，成就）。因為這個緣故，以殊勝的心先念誦。但是，所有真言最初誦持的時候，如已先說，把誦持的遍數分為十分。然後唸誦既然滿了，祈請真言主給予悉地的因緣。最初沒有相貌，像這樣從頭第二、第三次祈請。如果有了相貌，就應當依法念誦真言。如果沒有境界，就放棄，不應該誦持。祈請的法則與請召法相同。祈請的時候，如果在夢中見到真言主背對著離去，或者不與你說話，就應該重新開始唸誦。像這樣再三祈請。如果在夢中見到真言主與你說話，應當知道這個人不久就會成就。如果沒有境界，不應該誦持。如果勉強念持。
【English Translation】 English version: 『Dānrěyè suōhē』 (擔若曳莎訶)
Recite it using the previous rosary and mudra. When reciting, place the rosary in front of your chest, neither too high nor too low. When holding the rosary, bow your head slightly and sincerely pay homage to the Three Jewels (Buddha, Dharma, Sangha). Then pay homage to the Eight Great Bodhisattvas. Then pay homage to the retinue of the Vidyarajas (明王, Míngwáng). Then begin reciting the mantra. Visualize the principal deity of the mantra as if he were in front of you. Be so sincere, and do not let your mind wander or cling to other realms. However, when all mantras begin with the syllable 『Om』 (唵), and syllables such as 『Náng me sè jiā là』 (囊么塞迦㘕), you should recite them with a calm mind. When performing pacifying rituals (扇底迦, Shàndǐjiā) and increasing rituals (補瑟徴迦, Bǔsèzhēngjiā), you should recite them slowly, or recite them silently in your mind. For some mantras, when there are syllables such as 『hōng』 (𤙖) and 『pàn zhà』 (泮吒) at the end, you should know that you should recite them loudly. When performing subjugation rituals (阿毗遮嚕迦, Āpízhēlūjiā) and other wrathful rituals, look at how many syllables there are in the mantra. If there are fifteen syllables, you should recite it fifteen lakshas (laksha, one hundred thousand) times. If there are thirty-three syllables, you should recite it three lakshas times. If it exceeds this number, recite it ten thousand times, as mentioned above. When reciting for the first time, recite the above number of times, observe its category, whether it is superior, middle, or inferior, or the three types of activities, or observe whether the sage is speaking for the devas or for the earth-dwelling devas. Observe the category carefully, and you should recite and uphold it until you achieve accomplishment. If you do not recite it first and universally recite and uphold it like this for the first time, even the inferior dharma that you seek will not last long, let alone seeking the superior and middle siddhis (siddhi, accomplishment). For this reason, recite it first with a superior mind. However, when reciting and upholding all mantras for the first time, as has already been said, divide the number of recitations into ten parts. Then, once the recitation is complete, pray to the principal deity of the mantra for the cause of siddhi. Initially, there is no appearance. Pray like this from the beginning for the second and third time. If there is an appearance, then you should recite the mantra according to the Dharma. If there is no realm, then give up and should not recite it. The rules for prayer are the same as the rules for summoning. When praying, if you see the principal deity of the mantra turning away and leaving in a dream, or not speaking to you, then you should start reciting again. Pray like this again and again. If you see the principal deity of the mantra speaking to you in a dream, you should know that this person will soon achieve accomplishment. If there is no realm, you should not recite and uphold it. If you force yourself to recite and uphold it.
。與人為禍。初持誦時。于凈密處起首誦持。從初日誦持。乃至疲極。遍數多少。一須依定。不應加減。
先說三時念誦者。晝日初分後分。於此二時。應當持誦。中分之時。加以澡浴。及造諸善業。于夜有三時。亦同于上。中分之間。訊息等事。於此夜中持誦。供作阿毗遮嚕迦法。安怛馱囊法。及起身法。於此夜分。說為勝上。若晝唸誦。夜作護摩。若夜中持誦。晝作護摩。多具諸藥。唸誦之前而作護摩。持誦了后復護摩。若能如是。最為其上。如前先出所說團食。應作護摩。無問前後。但依此法念誦護摩。或於法中。但作護摩而得成者。當知亦須唸誦真言。若如是者。諸明歡喜。法驗易成。持誦之人不生瞋怒。不求欲樂。不應自下劣。不勞勤苦。不生恐怖。不過勤求。不生輕慢。唸誦之時。不作異語。身雖疲極。不縱於之。制諸惡氣。世間談語皆不思念。不捨本尊。縱見奇相。不應怪之。唸誦之時。亦不分別種種之相。持誦了時。應誦部主真言。或誦部母真言。誦此真言故。當得衛護。無能為障。依于本法。唸誦了已。或過本數。亦無所畏。應起誠心。作祈請云。我依本法念誦數滿。唯愿尊者領而為證。于其夢中為授教誨。正念誦時。忽然謦咳。及來欠上下氣。忘真言字等。即起就水。作灑凈法。縱掏數珠
【現代漢語翻譯】 現代漢語譯本：與人結下禍患。剛開始持誦時，應在清凈隱秘之處開始誦持。從第一天開始誦持，直到疲憊不堪。誦持的遍數多少，必須依照規定，不應隨意增減。
先說這三時念誦：白天初分和後分，在這兩個時辰，應當持誦。中午時分，可以沐浴，以及做各種善事。夜晚有三個時辰，也與上面相同。中分之時，處理休息等事。在這夜裡持誦，可以修作阿毗遮嚕迦法（Abhicaruka，降伏法），安怛馱囊法（Antardhana，隱身法），以及起身法。在這夜裡持誦，被認為是殊勝的。如果白天唸誦，夜晚作護摩（Homa，火供）。如果夜裡持誦，白天作護摩。準備好各種藥物，在念誦之前作護摩，持誦完畢后再作護摩。如果能夠這樣做，那是最好的。像前面所說的供養團食，應當作護摩，無論先後。只要依照這個方法念誦護摩。或者在修法中，僅僅作護摩就能成就的，應當知道也必須唸誦真言。如果這樣做，諸位明王歡喜，法驗容易成就。持誦之人不應生起嗔怒，不追求慾望享樂，不應自甘下劣，不應過度勞累辛苦，不應產生恐怖，不應過度追求，不應產生輕慢。唸誦的時候，不應說其他話語。身體即使疲憊不堪，也不放縱自己，控制各種惡念，世間的談話都不去思念。不捨棄本尊，即使見到奇異的景象，也不應感到奇怪。唸誦的時候，也不分別各種各樣的相。持誦完畢時，應當誦唸部主真言，或者誦唸部母真言。誦唸這些真言，應當得到衛護，沒有誰能夠製造障礙。依照本法，唸誦完畢后，或者超過了原本的遍數，也沒有什麼可畏懼的。應當生起誠心，作祈請說：『我依照本法念誦的遍數已滿，唯愿尊者接受並作為證明，在我的夢中為我傳授教誨。』正在念誦時，忽然咳嗽，以及打哈欠、上下出氣，忘記真言的字等，就起身去取水，作灑凈法，即使撥動數珠（Japa Mala，念珠）。
【English Translation】 English version: Creating misfortune for others. When first beginning the recitation, one should start reciting in a clean and secluded place. From the first day of recitation, continue until utterly exhausted. The number of recitations should be fixed and not increased or decreased.
First, regarding the three times for recitation: during the early and late parts of the day, one should recite. During midday, one can bathe and perform various virtuous deeds. The night also has three parts, similar to the above. During the middle part of the night, one can take care of rest and other matters. Reciting during this night is suitable for performing Abhicaruka (Abhicaruka, subjugation rituals), Antardhana (Antardhana, invisibility rituals), and rising-body rituals. Recitation during this night is considered superior. If one recites during the day, perform Homa (Homa, fire offering) at night. If one recites at night, perform Homa during the day. Prepare various medicines, perform Homa before recitation, and perform Homa again after recitation. If one can do this, it is the best. Like the previously mentioned offering of rice balls, one should perform Homa, regardless of before or after. Just follow this method for recitation and Homa. Or, in the practice, if one can achieve success merely by performing Homa, one should know that it is also necessary to recite the mantra. If one does so, the Vidyarajas (明王) will be pleased, and the signs of accomplishment will be easily attained. The reciter should not generate anger, should not seek sensual pleasures, should not consider oneself inferior, should not overwork oneself, should not generate fear, should not seek excessively, and should not generate contempt. During recitation, one should not speak other words. Even if the body is exhausted, one should not indulge oneself, control all evil thoughts, and not think about worldly conversations. Do not abandon the principal deity, and even if one sees strange phenomena, one should not be surprised. During recitation, one should not discriminate various appearances. When recitation is completed, one should recite the mantra of the chief of the family or the mantra of the mother of the family. By reciting these mantras, one should be protected, and no one can create obstacles. According to the original practice, after recitation is completed, or even if one exceeds the original number of recitations, there is nothing to fear. One should generate sincerity and make a prayer, saying: 'I have completed the number of recitations according to the original practice. May the honored one accept and bear witness, and impart teachings to me in my dreams.' While reciting, if one suddenly coughs, yawns, or has irregular breathing, or forgets the words of the mantra, one should get up and take water to perform sprinkling purification, even if one is moving the Japa Mala (Japa Mala, prayer beads).
。欠一欲匝。有斯病至。灑凈訖已。還從首念。如上所說障道者。為一一皆須從始而唸唸掏數珠。將畢之時。申禮一拜。終而復始。又申一禮。于其㡧前。或於像所。或於塔前。或於座所。隨唸誦處。數珠一匝。一觀尊顏而作一禮已。如前說唸誦了已。安心靜處。或想真言及其尊主。三時念誦。但初中后誠心作意。遍數多少皆須一類。不增不減。三時澡浴。塗地獻花。及除萎花種種供養等事。皆三時作。應具三衣。又內衣三時浣澤。其身燥聽。以香薰灑凈。一一時中。隨聽作一。別置睡衣及以浴衣。於此二時替換內衣。日別一洗。其衣難澡。聽以熏曬。獻尊缽器三時洗滌。既除萎花。更置新者。三時常讀大乘般若等經。及作制多。涂漫茶羅。先誦承事真言既了。請祈未得。于中不得廢闕。一時二時乃至一餉。應當唸誦。不得間斷。若魔障所著。病業嬰身。心不精誠。恒常放逸。身心疲勞。違於時節。不依法則。或時不浴。作如是念誦及以護摩。不應作數攝心用行。依法念持。具此之者。應記數之。作護摩時。唸誦之時。請召於此三事之中。所有真言遍數。皆不成就。一一皆須依法滿數。縱慾數滿。欠一未了。而有障起。更從頭數。若有依法作曼茶羅。或於日月蝕時。於此二時。就彼唸誦。其福增高。不久成就。無有疑
【現代漢語翻譯】 現代漢語譯本： 欠缺一次唸誦未完成一匝，就會有這樣的疾病產生。灑凈完畢后，還要從頭開始唸誦。就像上面所說的阻礙修道者一樣，是否每一件事都需要從頭開始，一邊唸誦一邊撥動念珠？當快要完成時，恭敬地禮拜一次，結束后又重新開始，再禮拜一次。在佛幡前，或在佛像前，或在佛塔前，或在座位前，隨著唸誦的地方，每唸誦完一圈念珠，就瞻仰一次佛的尊容並作一次禮拜。像前面所說的那樣唸誦完畢后，安心地待在安靜的地方，或者觀想真言及其尊主（指本尊）。一天三次唸誦，但最初、中間、最後都要誠心誠意地用心，唸誦的遍數多少都必須一致，不能增加也不能減少。一天三次沐浴，塗地獻花，以及清除枯萎的花朵等各種供養的事情，都要一天三次進行。應該具備三衣（僧侶的袈裟），而且內衣也要一天三次洗滌。保持身體乾燥，用香薰灑凈，每一次都隨自己的意願進行。另外準備睡衣和浴衣，在這兩個時間更換內衣，每天分別清洗一次。如果衣服難以清洗，可以熏曬。供獻給佛的缽器要一天三次洗滌。清除枯萎的花朵后，更換上新鮮的花朵。一天三次經常讀誦大乘般若等經典，以及建造佛塔（制多，Caitya），繪製壇城（漫茶羅，Mandala）。先誦持承事真言完畢后，祈請尚未得到感應，在此期間不得廢棄或缺少，一時、二時乃至短暫的一段時間，都應當唸誦，不得間斷。如果被魔障所纏繞，被疾病所困擾，內心不精誠，經常放逸，身心疲勞，違背時節，不按照法則，或者有時不沐浴，像這樣唸誦以及進行護摩（Homa），不應該計數，要收攝心念用心修行。具備這些條件的人，應該記錄唸誦的次數。在進行護摩時，唸誦時，請召時，這三件事中所念誦的真言遍數，都不能成就，每一件事都必須依法念誦圓滿次數。即使想要念誦圓滿，但欠缺一次沒有完成，而有障礙產生，就要重新從頭開始唸誦。如果依法制作壇城，或者在日食、月食時，在這兩個時間進行唸誦，其福德會增加，不久就能成就，不要懷疑。 English version: A lack of even one recitation to complete a round will lead to such illness. After the purification ritual (灑凈, sǎ jìng), one must start reciting from the beginning. Just like the obstacles to practitioners mentioned above, does everything need to start from scratch, reciting while counting prayer beads? When nearing completion, respectfully bow once, and after finishing, start again and bow once more. In front of the banner (㡧), or in front of the Buddha image, or in front of the stupa (塔), or in front of the seat, depending on the place of recitation, after each round of prayer beads, gaze upon the Buddha's dignified face and offer a bow. As mentioned before, after completing the recitation, settle peacefully in a quiet place, or contemplate the mantra and its lord (尊主, zūn zhǔ) (referring to the principal deity). Recite three times a day, but be sincere and mindful from the beginning, middle, and end. The number of recitations must be consistent, neither increasing nor decreasing. Bathe three times a day, spread incense, offer flowers, and remove withered flowers, performing these offerings three times a day. One should possess the three robes (三衣, sān yī) (of a monk), and the inner garment should also be washed three times a day. Keep the body dry, purify with incense and sprinkling, doing as one pleases each time. Separately prepare sleeping clothes and bathing clothes, and change the inner garment during these two times, washing them separately once a day. If the clothes are difficult to wash, they can be smoked and dried. The alms bowl offered to the Buddha should be washed three times a day. After removing the withered flowers, replace them with fresh ones. Three times a day, regularly read the Mahayana Prajna Sutras and construct stupas (制多, Caitya), draw mandalas (漫茶羅, Mandala). After reciting the attendant mantra (承事真言) completely, if the request has not yet been answered, one must not abandon or neglect it. For a moment, two moments, or even a short while, one should recite without interruption. If one is afflicted by demonic obstacles, troubled by illness, lacks sincerity, is often lax, is physically and mentally exhausted, violates the timing, does not follow the rules, or sometimes does not bathe, reciting and performing homa (護摩, Homa) in this way should not be counted. One should gather one's mind and practice diligently. Those who possess these qualities should record the number of recitations. During the performance of homa, recitation, and invocation, the number of mantras recited in these three activities will not be accomplished. Each activity must be performed according to the law to fulfill the required number. Even if one wants to complete the number, but lacks one recitation, and obstacles arise, one must start reciting from the beginning. If one makes a mandala according to the law, or during solar or lunar eclipses, reciting during these two times will increase the merit and one will soon achieve success without doubt.
【English Translation】 A deficiency of even one recitation to complete a cycle can lead to such illness. After the sprinkling purification (sǎ jìng), one must start reciting from the beginning. Just like the obstacles to practitioners mentioned above, does everything need to start from scratch, reciting while counting prayer beads? When nearing completion, respectfully bow once, and after finishing, start again and bow once more. In front of the banner, or in front of the Buddha image, or in front of the stupa, or in front of the seat, depending on the place of recitation, after each round of prayer beads, gaze upon the Buddha's dignified face and offer a bow. As mentioned before, after completing the recitation, settle peacefully in a quiet place, or contemplate the mantra and its lord (referring to the principal deity). Recite three times a day, but be sincere and mindful from the beginning, middle, and end. The number of recitations must be consistent, neither increasing nor decreasing. Bathe three times a day, spread incense, offer flowers, and remove withered flowers, performing these offerings three times a day. One should possess the three robes (of a monk), and the inner garment should also be washed three times a day. Keep the body dry, purify with incense and sprinkling, doing as one pleases each time. Separately prepare sleeping clothes and bathing clothes, and change the inner garment during these two times, washing them separately once a day. If the clothes are difficult to wash, they can be smoked and dried. The alms bowl offered to the Buddha should be washed three times a day. After removing the withered flowers, replace them with fresh ones. Three times a day, regularly read the Mahayana Prajna Sutras and construct stupas (Caitya), draw mandalas. After reciting the attendant mantra completely, if the request has not yet been answered, one must not abandon or neglect it. For a moment, two moments, or even a short while, one should recite without interruption. If one is afflicted by demonic obstacles, troubled by illness, lacks sincerity, is often lax, is physically and mentally exhausted, violates the timing, does not follow the rules, or sometimes does not bathe, reciting and performing homa in this way should not be counted. One should gather one's mind and practice diligently. Those who possess these qualities should record the number of recitations. During the performance of homa, recitation, and invocation, the number of mantras recited in these three activities will not be accomplished. Each activity must be performed according to the law to fulfill the required number. Even if one wants to complete the number, but lacks one recitation, and obstacles arise, one must start reciting from the beginning. If one makes a mandala according to the law, or during solar or lunar eclipses, reciting during these two times will increase the merit and one will soon achieve success without doubt.
也。或於八大靈塔。及有過去諸佛行菩薩行處。最為勝上。或於正月十五日時。亦為勝時。或於師主處。受得真言。先經承事。便當念持。不久速成。或於夢中。見真言主而指授者。依彼法則亦速成就。彼唸誦人供養增加處所尊勝。或當時分。便加精誠。其數未滿。唯此勝故。真言主悅而賜成就。當知此法悉地雖速不久當壞。以是義故。先承事了。而所得者說為堅固。先承事時。應廣供養。于日月蝕時八日十四日十五日。復加獻供諸神仙眾。如餘部說。於前等日。加諸善事業齋戒等事。復加獻供本真言主。復於是日。瓶盛香水。垂插花枝。或取閼伽器。用甘露軍茶利真言而真言之。自灌其頂。能除魔障。或於其日。獻諸飲食。涂曼茶羅。及以護摩。然燈等供。並須加之。或有法中。但說持誦自然驗見者。㡧前像所舍利塔等。或然搖動。或光焰出。當知不久速得成就得成就時。有何相貌。所謂身能輕利。病苦永除。增益勝慧。心無所畏。身威光現。勇健增益。夜夢常見清凈實事。心恒安泰。于誦唸時及作事業。不生疲倦。身出奇香。或行勇施。欽敬尊德。于真言主深生敬仰。成就之時。現如上事。當知即是成就相貌。先事了。依於法則供養本尊。應加獻供及以護摩。先承事法依數既了。次應須作悉地念誦復先求愿。于其
【現代漢語翻譯】 現代漢語譯本 也。或者在八大靈塔（Buddha's relics stupa）以及過去諸佛修行菩薩道的地方，這些地方最為殊勝。或者在正月十五日的時候，這也是殊勝的時機。或者從師父那裡，接受了真言（mantra），先要承事供養，然後才應當唸誦，不久就能迅速成就。或者在夢中，見到真言的主尊並得到他的指點傳授，依照那種法則也能迅速成就。那些唸誦真言的人，如果增加供養的地方，會更加尊貴殊勝。或者在當時的時辰，更加精誠努力，即使唸誦的次數沒有達到規定的數量，僅僅因為這種殊勝的緣故，真言的主尊也會高興地賜予成就。應當知道這種方法雖然成就迅速，但不久之後就會壞滅。因為這個緣故，先承事供養之後，所得到的成就才被認為是堅固的。在先承事供養的時候，應當廣行供養。在日食、月食的時候，以及每月的初八、十四、十五日，再次增加獻供諸神仙眾，如同其他經典所說。在前面的這些日子裡，增加各種善事和齋戒等事。再次增加獻供本真言的主尊。又在這些日子裡，用瓶子盛滿香水，垂插花枝。或者取用閼伽器（arghya vessel），用甘露軍茶利真言（Amrita Kundali mantra）來加持，然後用加持過的水灌頂，能夠去除魔障。或者在這些日子裡，獻上各種飲食，繪製曼茶羅（mandala），以及進行護摩（homa），點燃燈等供養，都需要增加。或者有些法門中，只是說持誦真言自然就能見到驗相，比如面前的佛像、舍利塔等，或者自然搖動，或者發出光焰，應當知道不久就能迅速得到成就。得到成就的時候，會有什麼樣的相貌呢？比如身體能夠變得輕盈靈便，病苦永遠消除，增長殊勝的智慧，心中沒有恐懼，身上顯現威光，變得勇猛強健，夜裡經常夢見清凈真實的事情，內心恒常安泰，在誦唸真言和做事業的時候，不會感到疲倦，身上散發出奇異的香味，或者喜歡行持勇猛的佈施，欽佩尊敬有德之人，對於真言的主尊深深地生起敬仰之心。成就的時候，會顯現如上面所說的事情，應當知道這就是成就的相貌。先完成承事供養，依照法則供養本尊，應當增加獻供以及護摩。先前的承事供養按照規定的數量完成後，接下來應當作悉地（siddhi）唸誦，再次祈求願望，在那個...
【English Translation】 English version Also, at the Eight Great Stupas (Buddha's relics stupa) and places where past Buddhas practiced the Bodhisattva path, these are the most supreme. Or on the fifteenth day of the first month, this is also an auspicious time. Or from the teacher, having received a mantra, one should first serve and make offerings, and then recite it, and one will quickly achieve success. Or in a dream, seeing the main deity of the mantra and receiving instructions, following that method, one can also quickly achieve success. Those who recite the mantra, if they increase the places of offering, will be more honored and supreme. Or at that particular time, with more sincerity and effort, even if the number of recitations has not reached the required amount, just because of this auspiciousness, the main deity of the mantra will be pleased and grant success. It should be known that although this method achieves success quickly, it will soon perish. For this reason, only after serving and making offerings is the attainment considered firm. When serving and making offerings, one should make extensive offerings. During solar and lunar eclipses, and on the eighth, fourteenth, and fifteenth days of each month, one should again increase offerings to the gods and immortals, as stated in other scriptures. On the aforementioned days, one should increase various virtuous deeds and fasting, etc. One should again increase offerings to the main deity of the mantra. Also, on these days, fill a vase with fragrant water and insert flower branches. Or take an arghya vessel (arghya vessel), empower it with the Amrita Kundali mantra (Amrita Kundali mantra), and then use the empowered water to sprinkle on one's head, which can remove demonic obstacles. Or on these days, offer various foods, draw a mandala (mandala), and perform a homa (homa), light lamps, and make other offerings, all of which should be increased. Or in some methods, it is said that simply by reciting the mantra, one will naturally see signs, such as the Buddha image or stupa in front of you naturally shaking, or emitting light, and one should know that one will soon achieve success. When one achieves success, what will be the signs? For example, the body will become light and agile, suffering from illness will be permanently eliminated, one will increase in supreme wisdom, one will have no fear in the heart, one's body will manifest majestic light, one will become courageous and strong, one will often dream of pure and true things at night, one's heart will always be peaceful, one will not feel tired when reciting mantras and doing activities, one's body will emit a strange fragrance, or one will like to practice courageous generosity, respect virtuous people, and deeply revere the main deity of the mantra. At the time of achievement, the above-mentioned things will appear, and one should know that these are the signs of achievement. After completing the service and offerings, according to the rules, offer to the main deity, and one should increase offerings and homa. After the previous service and offerings are completed according to the prescribed number, one should then perform siddhi (siddhi) recitations and again pray for wishes, at that...
夢中。而希境界。作先承事法時。所念誦處。應作悉地念誦。不應移處。有諸難事而欲移者。至所住處。復須先作承事法則。然後乃作悉地念誦。若不依前唸誦。應作治罰。令取部尊主真言誦一千遍。或時念誦本持真言。經十萬遍。若離此者。還如前說。先作承事。正念誦時。忽然錯誤誦余真言。既知錯誤。誠心悔過。由放逸故。致斯錯誤。愿尊舍過。便申頂禮。復須從始而唸誦之。忽于穢處心放逸故。誦本真言。便自覺已。應須治罰。至持誦處。誦部尊王真言七遍。半月半月一日不食。次服五凈。誦五凈真言。經八百遍。然後服之。服此五凈。半月之中所食穢惡之食。當得清凈真言增力。佛部五凈真言曰。
囊(上)謨(上)薄伽嚩底烏瑟尼沙(去二合)夜微戍悌微啰誓始吠扇帝羯哩莎(去)訶(去)
蓮華部五凈真言曰。
唵 也輸(去)誓(輕)莎訶
金剛部五凈真言曰。
囊(上)謨(上)啰怛囊(上二合)怛啰(一合)夜也囊(上)莽室戰拏嚩日啰(二合)簸儜(上)曳莽訶(去)藥乞沙(二合)細囊缽多曳唵尸棄屍棄寧(上)啰莽(二合)隸缽啰(二合)鞞缽啰(二合)婆(去)娑嚩(二合)隸帝誓帝若嚩帝缽啰(二合)嚩底(丁以反)莎訶(去)
取黃牛乳酪酥
【現代漢語翻譯】 現代漢語譯本： 在夢中，如果希望達到某種境界，在開始進行承事法（s承事法：指供養、侍奉本尊的儀軌）時，對於所念誦的地點，應當觀想為悉地（siddhi：成就）唸誦之處，不應隨意移動。如果遇到困難的事情而想要移動，到達新的住所后，必須先進行承事法則，然後才能進行悉地念誦。如果不按照之前的唸誦方式，應當進行懲罰，令其唸誦部尊主（部尊主：各部的主尊）的真言一千遍，或者唸誦本尊的真言十萬遍。如果離開這些規定，仍然像前面所說的那樣，先進行承事。在正式唸誦時，忽然錯誤地念誦了其他的真言，一旦知道錯誤，就要誠心懺悔，因為放逸的緣故，導致這樣的錯誤，祈願本尊寬恕過錯，然後深申頂禮，必須重新從頭開始唸誦。 如果在不潔凈的地方，因為心懷放逸而唸誦本尊真言，一旦自覺已經犯錯，就應當進行懲罰。到持誦的地方，唸誦部尊王的真言七遍，半個月中，每天斷食。然後服用五凈（五凈：指牛的尿、糞、乳、酪、酥），唸誦五凈真言八百遍，然後服用。服用這五凈，可以清凈半個月中所食用的不潔之物，增加真言的力量。佛部的五凈真言如下： 囊（náng）謨（mó）薄伽嚩底（bó qié wá dǐ）烏瑟尼沙（wū sè ní shā）（二合）夜微戍悌（yè wēi shù tì）微啰誓（wēi luó shì）始吠（shǐ fèi）扇帝（shàn dì）羯哩（jié lī）莎（suō）訶（hē） 蓮華部的五凈真言如下： 唵（ōng） 也輸（yě shū）（去）誓（shì）（輕）莎訶（suō hē） 金剛部的五凈真言如下： 囊（náng）謨（mó）啰怛囊（luō dá náng）（上二合）怛啰（dá luō）（一合）夜也（yè yě）囊（náng）莽室戰拏（mǎng shì zhàn ná）嚩日啰（wá rì luō）（二合）簸儜（bǒ nìng）（上）曳莽訶（yè mǎng hē）（去）藥乞叉（yào qǐ chā）（二合）細囊缽多曳（xì náng bō duō yì）唵（ōng）尸棄（shī qì）尸棄寧（shī qì níng）（上）啰莽（luō mǎng）（二合）隸缽啰（bō luō）（二合）鞞缽啰（bō luō）（二合）婆（pó）（去）娑嚩（suō pó）（二合）隸帝（lì dì）誓帝（shì dì）若嚩帝（ruò wá dì）缽啰（bō luō）（二合）嚩底（wá dǐ）（丁以反）莎訶（suō hē）（去） 取黃牛乳酪酥
【English Translation】 English version: In a dream, if one wishes to attain a certain state, when beginning the performance of the Seva-vidhi (承事法: Seva-vidhi refers to the ritual of offering and serving the deity), the place where the recitation is done should be visualized as a place for Siddhi (悉地: accomplishment) recitation, and should not be moved arbitrarily. If difficult matters arise and one wishes to move, upon arriving at the new dwelling, one must first perform the Seva-vidhi rules, and then perform the Siddhi recitation. If one does not follow the previous recitation method, one should be punished, ordering them to recite the mantra of the Lord of the Family (部尊主: the main deity of each family) one thousand times, or recite the root mantra of the deity one hundred thousand times. If one deviates from these rules, one should still perform the Seva-vidhi as mentioned before. During the formal recitation, if one suddenly mistakenly recites another mantra, once one realizes the mistake, one should sincerely repent, because due to negligence, such a mistake occurred, and pray that the deity forgives the fault, then prostrate deeply, and must start reciting from the beginning again. If, in an unclean place, one recites the root mantra due to negligence, once one realizes the mistake, one should be punished. Go to the place of recitation, recite the mantra of the Lord of the Family seven times, and fast every day for half a month. Then take the five pure substances (五凈: refers to cow's urine, dung, milk, curd, and ghee), recite the five pure substances mantra eight hundred times, and then take them. Taking these five pure substances can purify the unclean things eaten in half a month and increase the power of the mantra. The five pure substances mantra of the Buddha Family is as follows: Nang (náng) Mo (mó) Bhagavati (bó qié wá dǐ) Usnisa (wū sè ní shā) (two combined) Ya Visuddhe (yè wēi shù tì) Virocite (wēi luó shì) Sive (shǐ fèi) Sante (shàn dì) Kari (jié lī) Svaha (suō hē) The five pure substances mantra of the Lotus Family is as follows: Om (ōng) Yasah (yě shū) (gone) Sva (svāhā) The five pure substances mantra of the Vajra Family is as follows: Nang (náng) Mo (mó) Ratna (luō dá náng) (upper two combined) Trayaya (dá luō) (one combined) Ya Ya (yè yě) Nang (náng) Mang Sthana (mǎng shì zhàn ná) Vajra (wá rì luō) (two combined) Pani (bǒ nìng) (upper) Ye Maha (yè mǎng hē) (gone) Yaksa (yào qǐ chā) (two combined) Se Nang Pataye (xì náng bō duō yì) Om (ōng) Sikhi (shī qì) Sikhini (shī qì níng) (upper) Rama (luō mǎng) (two combined) Le Prabhe (bō luō) (two combined) Prabha (bō luō) (two combined) Sva (pó) (gone) Svaha (suō pó) (two combined) Le Te (lì dì) Ste (shì dì) Ya Vati (ruò wá dì) Prabhati (bō luō) (two combined) Svaha (suō hē) (gone) Take yellow cow's milk, curd, and ghee.
糞尿。各別真言之經八百遍。置於一處。復八百遍。以波羅舍中盛之。或諸乳樹葉。或閼伽器。復以茅草攪。誦真言經一百遍。後面向東。蹲踞而坐。頓服三合。如是三度。如用藥汁合。當服之時。不應致語。唸誦之時。像見聲語。先應揀煉。即誦部尊主真言及印。若是魔作自然而退。或出語言與本法異。當知魔作。或出語言勸作惡事。亦知是魔。若見惡夢。即須先誦部母真言經一百遍。若不先誦部母真言。不可唸誦。唸誦之時。其數減少。不應休止。若增無過。如上所說唸誦次第。皆須依之。若異此法。欲求悉地。不可得也。
蘇悉地羯啰經光顯法品第十九
複次今說增益威神令使歡喜。所持真言而速成就。先具香水。澡浴身首。于大節日。加諸供養。復取蘇摩那花一百枚。取一一花。別誦真言經二十一遍。或經七遍。或時三遍。先觀真言字數多少。而唸誦之。奉獻本尊。次獻涂香。及以燒香奇香氣者。復獻飲食。如先陳說。加以砂糖及酪。復作護摩。但用其木取燒之。其木不過其量。燒百八枚。次用乳酪和蜜護摩一百八遍。次用酥酪和粳米飯。一百八遍而作護摩。經三七日。或一七日。或復三晨。此三既了。應取乳粥。和以牛酥。一百八遍復作護摩。此既終了。取閼伽器。誦以真言。經一百八遍傾致
【現代漢語翻譯】 現代漢語譯本 糞便和尿液。分別對每種真言唸誦八百遍，然後將它們放在一起。再次唸誦八百遍，用波羅舍容器盛放，或者用乳樹葉，或者用閼伽器。再用茅草攪拌，唸誦真言一百遍。然後面向東方，蹲踞而坐，一次性服用三合（古代容量單位）。像這樣重複三次。如果用藥汁混合，在服用的時候，不應該說話。唸誦的時候，如果出現幻像、聽到聲音或說話，應該先進行辨別。立即唸誦部尊主（本尊）的真言和結印。如果是魔所為，自然會退去。或者說出的話與本法相悖，應當知道是魔所為。或者說出的話勸人作惡，也應當知道是魔。如果做了惡夢，就必須先念誦部母（本尊之母）真言一百遍。如果不先念誦部母真言，就不可唸誦其他真言。唸誦的時候，如果數量減少，不應該停止。如果增加，也沒有壞處。如上所說的唸誦次第，都必須依照執行。如果違背此法，想要獲得悉地（成就），是不可能實現的。
《蘇悉地羯啰經·光顯法品》第十九
再次，現在講述如何增益威神，令使者歡喜，使所持真言迅速成就。首先準備好香水，沐浴身體和頭部。在大的節日裡，增加各種供養。再取蘇摩那花（茉莉花）一百枚，取每一朵花，分別唸誦真言二十一遍，或者七遍，或者三遍。先觀察真言的字數多少，然後唸誦。奉獻給本尊（所修之主尊）。然後獻上涂香，以及燒香等具有奇異香味的東西。再獻上飲食，如先前所說，加入砂糖和乳酪。再作護摩（火供），只用木柴燃燒。木柴的量不要超過規定。燒一百零八枚。然後用乳酪和蜂蜜混合，護摩一百零八遍。然後用酥酪和粳米飯混合，一百零八遍地作護摩。經過三七日（二十一天），或者一七日（七天），或者三個早晨。這三項完成後，應該取乳粥，和以牛酥，一百零八遍地再次作護摩。這些都結束后，取閼伽器（裝聖水的容器），誦以真言，一百零八遍后傾倒。
【English Translation】 English version Excrement and urine. Recite each mantra eight hundred times separately, then place them together. Recite again eight hundred times, and store them in a 'Parasha' (container) or in 'milk tree' leaves, or in an 'Argha' (vessel). Then stir with '茅草' (茅草, a type of grass), reciting the mantra one hundred times. Facing east, squat and sit, taking three '合' (合, an ancient unit of volume) at once. Repeat this three times. If mixing with medicinal juice, one should not speak while taking it. During recitation, if illusions appear, voices are heard, or speech occurs, one should first discern. Immediately recite the mantra and hand seals of the '部尊主' (部尊主, the chief deity of the family). If it is the work of a demon, it will naturally retreat. Or if the words spoken contradict the original Dharma, know that it is the work of a demon. Or if the words spoken encourage evil deeds, also know that it is a demon. If one has bad dreams, one must first recite the mantra of the '部母' (部母, the mother of the family of deities) one hundred times. If one does not first recite the mantra of the '部母', one should not recite other mantras. If the number of recitations decreases, one should not stop. If it increases, there is no harm. All the recitation procedures described above must be followed. If one deviates from this method, seeking 'Siddhi' (悉地, accomplishment), it is impossible to achieve.
Susiddhikara Sutra, Chapter 19: Manifestation of Light Dharma
Furthermore, now I will explain how to increase divine power, delight the messengers, and quickly accomplish the mantras one holds. First, prepare fragrant water and bathe the body and head. On major festivals, increase the offerings. Then take one hundred '蘇摩那花' (蘇摩那花, jasmine flowers), and for each flower, recite the mantra twenty-one times, or seven times, or three times. First observe the number of syllables in the mantra, and then recite it. Offer it to the '本尊' (本尊, the principal deity). Then offer '涂香' (涂香, scented paste), and incense with strange fragrances. Then offer food and drink, as previously described, adding sugar and '酪' (酪, cheese). Then perform '護摩' (護摩, homa/fire ritual), using only wood for burning. The amount of wood should not exceed the prescribed amount. Burn one hundred and eight pieces. Then mix '乳酪' (乳酪, yogurt) and honey, and perform '護摩' one hundred and eight times. Then mix '酥酪' (酥酪, ghee) and polished rice, and perform '護摩' one hundred and eight times. After three '七日' (七日, seven-day periods) (twenty-one days), or one '七日' (七日, seven-day period) (seven days), or three mornings. After these three are completed, one should take milk porridge, mix it with '牛酥' (牛酥, cow ghee), and perform '護摩' again one hundred and eight times. After all of this is completed, take the '閼伽器' (閼伽器, argha vessel, a vessel for holy water), recite the mantra over it one hundred and eight times, and then pour it out.
少水而作護摩。作此等法。真言增盛。若為異真言。截斷其威而得增益。或真言損壞而得增益。或被羅截。真言不行。或被繫縛。或異真言。遞相交雜。或真言缺字。或真言字增。如上等患盡皆除去而得增威。諸護摩中所說藥草。隨取其一。經一日夜而作護摩。真言歡喜而得增威。復取諸香。和作香泥。作本尊形。獻怛攞底花。燒樹膠香。或堅木香。一日三時。誦以真言一百八遍。真言歡喜而得增威。作此尊形。置荷葉上。或芭蕉葉。或乳樹葉。或諸草葉。非直晝日夜亦獻之。法事了時。如法發遣。送置大河。如上次第。依此法則作者。本尊歡喜。速賜悉地。
蘇悉地羯啰經灌頂本尊法品第二十
複次先承事了。若欲真言主增加威德故。應灌頂之。取以金瓶或銀銅等或新瓦瓶。盛滿香水。置於五寶花果香葉。復置五穀。種種涂香。或堅香末。以新彩帛。系其瓶項。插諸哆羅樹枝。或乳樹枝。用部尊主真言。或用部母真言。持誦一百八遍。然後灌其真言主頂。應用金等及以沉檀而作其形。置於座上而灌頂之。灌頂既了。復當獻供花香等色。或諸瓔珞種種供具而供養之。為供養故。復作護摩。並加唸誦。如是作者。能令本尊增加威力。速得悉地。先承事故。作唸誦時。應灌本尊。取閼伽器。標想本尊而灌頂之
【現代漢語翻譯】 現代漢語譯本： 如果缺少水而進行護摩，或者進行其他類似的法事，可以使真言的力量增強。如果因為其他真言的干擾而導致力量被截斷，可以通過這種方法恢復並增強；或者真言因為損壞而失去力量，可以通過這種方法恢復並增強；或者真言被羅剎（Rāksasa，惡鬼）阻礙而無法生效，或者被束縛，或者與其他真言相互混雜，或者真言缺少字，或者真言多出字，像以上這些問題都可以通過這種方法消除，從而增強真言的力量。在各種護摩儀式中，可以隨意選取一種所說的藥草，經過一晝夜的準備後進行護摩，真言會因此歡喜而增強力量。也可以選取各種香，混合製成香泥，製作本尊的形象，獻上怛攞底（Tāla，棕櫚）花，焚燒樹膠香或堅木香，每天三次，每次誦唸真言一百零八遍，真言會因此歡喜而增強力量。將製作好的本尊形象，放置在荷葉上，或者芭蕉葉上，或者乳樹葉上，或者其他草葉上，不僅在白天供獻，晚上也同樣供獻。法事結束后，按照儀軌發遣，送到大河中。按照上述方法進行修持的人，本尊會感到歡喜，迅速賜予成就（Siddhi，成就）。
《蘇悉地羯啰經》灌頂本尊法品第二十
此外，如果已經完成了先前的承事，想要讓真言主增加威德，就應該進行灌頂。取用金瓶、銀瓶、銅瓶等，或者新的瓦瓶，盛滿香水，放入五寶、花果、香葉，再放入五穀、各種涂香，或者堅香末，用新的彩帛繫在瓶頸上，插上各種哆羅（Tāla，棕櫚）樹枝，或者乳樹枝，使用部尊主真言，或者使用部母真言，持誦一百零八遍，然後灌注在真言主的頭頂。應該用金等材料以及沉香、檀香製作真言主的形象，放置在座位上進行灌頂。灌頂結束后，還要獻上花、香等各種物品，或者各種瓔珞等供具來供養。爲了供養的緣故，還要進行護摩，並加上唸誦。這樣做，能夠讓本尊增加威力，迅速獲得成就。在進行先前的承事後，在進行唸誦時，應該對本尊進行灌頂。取用閼伽（Argha，供水）器，觀想本尊，然後進行灌頂。
【English Translation】 English version: If homa (Homa, fire ritual) is performed with little water, or other similar rituals are performed, the power of the mantra can be enhanced. If the power is interrupted by other mantras, it can be restored and enhanced through this method; or if the mantra loses its power due to damage, it can be restored and enhanced through this method; or if the mantra is obstructed by Rāksasa (Rāksasa, demon) and cannot take effect, or is bound, or is mixed with other mantras, or the mantra is missing words, or the mantra has extra words, all the above problems can be eliminated through this method, thereby enhancing the power of the mantra. In various homa rituals, one of the mentioned herbs can be selected at will, and homa can be performed after a day and night of preparation. The mantra will be pleased and its power will be enhanced. You can also select various fragrances, mix them into fragrant mud, create the image of the principal deity, offer Tāla (Tāla, palm) flowers, burn tree resin incense or hard wood incense, three times a day, reciting the mantra one hundred and eight times each time. The mantra will be pleased and its power will be enhanced. Place the created image of the principal deity on a lotus leaf, or a banana leaf, or a milk tree leaf, or other grass leaves, and offer it not only during the day but also at night. After the ritual is completed, send it away according to the ritual and place it in a large river. Those who practice according to the above methods will please the principal deity and quickly grant Siddhi (Siddhi, accomplishment).
Susiddhikara Sutra, Chapter 20: The Empowerment of the Principal Deity
Furthermore, if the previous service has been completed, and you want to increase the majesty and virtue of the mantra lord, you should perform empowerment. Take a gold, silver, copper, or new earthenware bottle, fill it with fragrant water, and place five treasures, flowers, fruits, and fragrant leaves in it. Then add five grains, various scented pastes, or hard incense powder, tie a new colored silk cloth around the neck of the bottle, and insert various Tāla (Tāla, palm) tree branches or milk tree branches. Use the mantra of the lord of the family or the mantra of the mother of the family, reciting it one hundred and eight times, and then pour it on the head of the mantra lord. The image of the mantra lord should be made of materials such as gold, agarwood, and sandalwood, and placed on a seat for empowerment. After the empowerment is completed, flowers, incense, and other items, or various necklaces and other offerings should be offered. For the sake of offering, homa should also be performed, along with recitation. By doing this, the principal deity can increase its power and quickly attain accomplishment. After performing the previous service, the principal deity should be empowered during recitation. Take an Argha (Argha, offering water) vessel, visualize the principal deity, and then perform the empowerment.
。或自浴了時。復應想念本真言主。三度七度而灌頂之。先承事時。不應廢忘。或複用乳。或複用酥。或時用蜜滿瓶中。如法復置七寶等物。灌頂本尊。所祈之愿速得成滿。
蘇悉地羯啰經祈驗相品第二十一
複次廣說祈請法則。于黑白月八日十四日十五日日月蝕日等。經一日不食。或經三日。或經七日。澡浴清凈。著新凈衣。離此晨日而祈請者。應用白月。誦扇底迦真言而祈請之。復于暮間。以諸湯水及用真言。澡浴清凈。除諸垢穢。灑沾五處。如法供養本真言主。復獻閼伽。加誦真言一百八遍。複用阇底花未盛開者。灑栴檀香。次奉獻之。又廣獻食。名烏那(去)梨食中加陪酪。以忙攞底花作鬘供養。先取牛酥而作護摩。一百八遍。次娑折啰娑。一百八遍。復作護摩。令童女合白㲲縷。或佈線縷取作七結。一結一誦。真言七結都了。復七誦真言。系左肘上。隨右脅臥。思念真言主。得進止已。隨意而住。安置茅座。上敷散花。想念尊形。于其夢中。見自部主。或真言主。或見明王。當知此相成就之相。或見三寶。或諸菩薩。及四眾等。並見供養者悉地之相。或見自身誦持真言作諸事等。或見自身著凈白衣。復見他來供養。當知勝上悉地在近。或見登山峰。或見乘象。或渡大河海。或升果樹。或乘師子
【現代漢語翻譯】 現代漢語譯本：或者自己沐浴之後，應當憶念本真言主（根本咒語的主尊），唸誦真言三遍或七遍來灌頂。在開始修法時，不應該忘記。或者用牛奶，或者用酥油，或者用蜂蜜裝滿瓶子。如法地放置七寶等物，灌頂本尊（所修的本尊），所祈求的願望迅速得以實現圓滿。
《蘇悉地羯啰經》祈驗相品第二十一
再次廣泛地說明祈請的法則。在黑月（陰曆月）或白月（陽曆月）的初八、十四、十五，以及日食、月食等日子，禁食一天，或者禁食三天，或者禁食七天。沐浴使身體清凈，穿上新的乾淨衣服。如果想在黎明前祈請，應該在白月進行，誦唸扇底迦真言（息災咒）來祈請。然後在傍晚，用各種湯水以及真言加持的水，沐浴使身體清凈，去除各種污垢，在身體的五個部位灑水。如法地供養本真言主（根本咒語的主尊），再次獻上閼伽（聖水），並唸誦真言一百零八遍。再用未盛開的阇底花（茉莉花），灑上栴檀香，然後奉獻。又廣泛地獻上食物，名為烏那梨（一種食物），在食物中加入雙倍的酪。用忙攞底花（一種花）製作花鬘供養。先取牛酥做護摩（火供），一百零八遍。其次是娑折啰娑（一種供品），一百零八遍。再做護摩。讓童女將白色的細毛線或佈線取來做成七個結，每打一個結唸誦一遍真言，七個結都打完后，再念誦七遍真言，繫在左臂上。向右側臥，思念真言主（根本咒語的主尊）。得到指示后，隨意而住。安置茅草座，在上面鋪散鮮花，想念本尊的形象。在夢中，如果見到自己部的主尊，或者真言主（根本咒語的主尊），或者見到明王，應當知道這是成就的徵兆。或者見到三寶（佛、法、僧），或者諸位菩薩，以及四眾弟子等，並且見到供養者獲得悉地（成就）的徵兆。或者見到自身誦持真言，做各種事情等。或者見到自身穿著乾淨的白色衣服，又見到他人前來供養，應當知道殊勝的悉地（成就）就在附近。或者見到登上山峰，或者見到騎乘大象，或者渡過大河大海，或者登上果樹，或者騎乘獅子。
【English Translation】 English version: Or, after bathing oneself, one should contemplate the original mantra lord (the principal deity of the root mantra), and perform abhiseka (consecration) by reciting the mantra three or seven times. One should not forget this when beginning the practice. Alternatively, one can fill a bottle with milk, ghee, or honey. Place objects such as the seven treasures within it according to the Dharma, and perform abhiseka to the principal deity (the deity being practiced), so that the wishes prayed for may be quickly fulfilled.
Susiddhikara Sutra, Chapter 21: Signs of Prayer Fulfillment
Furthermore, a detailed explanation of the rules for making requests: On the eighth, fourteenth, and fifteenth days of the dark (lunar) or white (solar) months, as well as on days of solar or lunar eclipses, abstain from food for one day, three days, or seven days. Bathe to purify the body and wear new, clean clothes. If one wishes to make requests before dawn, it should be done during the white month, reciting the Shantikara mantra (pacifying mantra) to make the request. Then, in the evening, use various herbal waters and water blessed with mantras to bathe and purify the body, removing all impurities, and sprinkle water on five parts of the body. Offerings should be made to the original mantra lord (the principal deity of the root mantra) according to the Dharma, and arghya (holy water) should be offered again, reciting the mantra one hundred and eight times. Then, use unopened Jati flowers (jasmine), sprinkle sandalwood fragrance, and offer them. Also, offer a wide variety of foods, called Unali (a type of food), adding double the amount of cheese to the food. Make a garland of Mangala flowers (a type of flower) as an offering. First, take cow ghee and perform homa (fire offering) one hundred and eight times. Next, perform homa with Sacharas (a type of offering) one hundred and eight times. Have a virgin girl take white fine wool or cloth thread and make seven knots. Recite the mantra once for each knot tied, and after all seven knots are tied, recite the mantra seven more times, tying it on the left arm. Lie down on the right side, contemplating the mantra lord (the principal deity of the root mantra). After receiving instructions, stay as you wish. Place a seat of thatch, spread flowers on it, and contemplate the form of the deity. In a dream, if you see the principal deity of your own lineage, or the mantra lord (the principal deity of the root mantra), or see a Vidyaraja (wisdom king), you should know that this is a sign of accomplishment. Or see the Three Jewels (Buddha, Dharma, Sangha), or various Bodhisattvas, and the fourfold assembly, and see the signs of the giver of offerings attaining siddhi (accomplishment). Or see yourself reciting and holding mantras, doing various things, etc. Or see yourself wearing clean white clothes, and see others coming to make offerings, you should know that supreme siddhi (accomplishment) is near. Or see yourself climbing a mountain peak, or see yourself riding an elephant, or crossing a great river or sea, or climbing a fruit tree, or riding a lion.
。或牛鹿馬諸餘獸等。或乘飛鵝孔雀鳥等一切飛禽。或見美女佩帶瓔珞手持花瓶。或香花蓋圍繞行道。或於夢中受得像馬車乘諸寶物等。見是等相悉地之相。或夢得花果根酥乳酪稻花等物。所成就藥。悉地之相。先承事時。夢是成就藥。及得數珠。得是相者。當知即須便作持誦法。或見熏馥自身。或見澡浴清凈。或見身份佩帶瓔珞。見是相已便作持誦。當速悉地。作持誦法。取阇底花一百枚。用部母真言兼本真言。和誦一百八遍。而供養之。復取白檀香。真言百遍。如是祈請。當隨意臥時。真言主自當見相。又取烏施啰藥。搗和作真言主形。以烏里弭迦蟻土。和作器。盛滿牛乳。置形於中。或用酥乳蜜。和置器中。內形於中。誦一百八遍。三時供養。如是供養。本尊歡喜速得相現。復于白黑二月八日十四日十五日月蝕日等。不食持齋。度作供養。以七膠香及五堅香。一一香等一誦真言一作護摩。數滿一千二百遍已。所祈之愿速見其相。如上廣說祈請范則。若依法作。速得成就。見其相貌。不有疑也。
蘇悉地羯啰經受真言法品第二十二
複次廣說受真言法。雙膝著地。先於尊者阿阇梨處。廣作佈施。手捧妙花。發殷重心。于阇梨處。三遍口受。真言多者受誦不得。應用紙葉牛黃寫之。受取隨意誦之。先入
漫茶羅已。後於余時受真言者。于良日時。于尊者阇梨等處。廣作奉施已。如前受之。如是正受。真言速成。縱不作先承事法。便即持誦亦得成就。復以新瓶無有損缺。置諸花葉七寶五穀。一一如法。唯不著水。作至誠心廣作供養。阿阇梨先書寫紙葉。作諸真言主名。置於瓶中。莊嚴供養如灌頂法。作此法時。或經一日。或經三日。不食齋戒。于日暮間作此法。則以牛黃抄諸真言名號。置於瓶中。獻以涂香花香燈食。並作護摩以本真言作百八遍。廣作勤求。聖眾護聽。如是經滿三日。令其弟子乃于瓶中擎取一葉。先須洗浴身體香馥。手加吉祥茅環。以用真言誦百八遍持誦其瓶並以香薰。傾心作禮。令取一葉。取已復禮。如是受者速得悉地。若更別誦諸餘真言。所受真言退失悉地。若於弟子處。心生歡喜。授與自所持悉地真言。應依軌則如法受之。為先誦持故。弟子不久當得悉地。先於真言主處。啟請陳表。授此真言。與此弟子。愿作加被。速賜悉地。手捧香花。誦一百遍。或一千遍。便呼弟子采授與之。復作是言。我於今時。回本明主授與弟子。唯愿照知為作悉地。弟子應言。我於今時已受明主。誓從今日乃至菩提。而不廢忘。如上所說。師主弟子受真言法。當得成就。離此受者不得悉地。如此受得悉地真言。于中決
【現代漢語翻譯】 漫茶羅已（Mandala）：之後在其他時間接受真言的人，選擇良辰吉日，在尊敬的阿阇梨（Acharya，導師）處，廣行奉獻之後，如前接受真言。如此正確接受，真言迅速成就。縱然不事先進行承事法，直接持誦也能成就。再用新的、沒有破損的瓶子，放入各種花葉、七寶、五穀，一一如法進行，只是不加水。以至誠之心廣作供養。阿阇梨先書寫紙葉，寫上各種真言主的名字，置於瓶中。莊嚴供養如灌頂法。做此法時，或者經過一天，或者經過三天，不食齋戒。在日暮時分做此法，則用牛黃抄寫各種真言名號，置於瓶中。獻上涂香、花香、燈食，並作護摩，以本真言作一百零八遍。廣作勤求，聖眾護聽。如此經過三天，讓弟子在瓶中取出一葉。先須洗浴身體，使其香氣濃郁，手戴吉祥茅環，用真言誦一百零八遍，持誦瓶子並用香薰。傾心作禮，令其取出一葉。取已復禮。如此受者迅速獲得悉地（Siddhi，成就）。若再另外誦持其他真言，所受真言會退失悉地。若對弟子心生歡喜，授予自己所持的悉地真言，應依軌則如法接受。因為先前誦持的緣故，弟子不久當得悉地。先在真言主處，啟請陳述，授予此真言與此弟子，愿作加持，迅速賜予悉地。手捧香花，誦一百遍或一千遍，便呼喚弟子采授與之。再說：『我於今時，回本明主授予弟子，唯愿照知，為作悉地。』弟子應說：『我於今時已受明主，誓從今日乃至菩提，而不廢忘。』如上所說，師主弟子接受真言法，當得成就。離開此法接受真言者，不得悉地。如此受得悉地真言，于其中決。 English version: Mandala: Afterwards, those who receive mantra at other times should choose an auspicious day and time. At the place of the venerable Acharya (teacher), after making extensive offerings, they should receive the mantra as before. Receiving it correctly in this way, the mantra will be quickly accomplished. Even if one does not perform the preliminary service rituals, one can still achieve accomplishment by reciting it directly. Furthermore, use a new and undamaged vase, placing various flowers, leaves, seven treasures, and five grains inside, each according to the proper method, but without adding water. With utmost sincerity, make extensive offerings. The Acharya should first write on paper leaves, writing the names of the various mantra lords, and place them in the vase. Adorn and offer it as in the Abhisheka (initiation) ritual. When performing this ritual, it should last for one day or three days, observing fasting and abstinence. Perform this ritual at dusk, and then transcribe the names of the various mantras with cow gallstone and place them in the vase. Offer scented paste, flower incense, lamps, and food, and perform Homa (fire ritual), reciting the root mantra one hundred and eight times. Make diligent requests, and the holy assembly will protect and listen. After three days, have the disciple take a leaf from the vase. First, they must bathe their body, making it fragrant, and wear an auspicious Kusa grass ring on their hand. Recite the mantra one hundred and eight times, chanting over the vase and fumigating it with incense. With heartfelt reverence, have them take a leaf. After taking it, bow again. Those who receive in this way will quickly attain Siddhi (accomplishment). If one recites other mantras separately, the received mantra will lose its Siddhi. If one feels joy towards the disciple and bestows upon them the Siddhi mantra that one holds, one should follow the rules and receive it according to the Dharma. Because of the previous recitation, the disciple will soon attain Siddhi. First, at the place of the mantra lord, make a request and statement, bestowing this mantra upon this disciple, wishing for blessings and a swift granting of Siddhi. Holding incense and flowers in hand, recite it one hundred or one thousand times, then call the disciple to receive it. And say: 'I, at this time, return the original bright lord and bestow it upon the disciple, may you know and grant Siddhi.' The disciple should say: 'I, at this time, have received the bright lord, and vow from this day until Bodhi (enlightenment) not to abandon or forget.' As mentioned above, the master and disciple receiving the mantra Dharma will attain accomplishment. Those who receive the mantra apart from this method will not attain Siddhi. Receiving the Siddhi mantra in this way is decisive.
【English Translation】 Modern Chinese translation: 漫茶羅已（Mandala）：之後在其他時間接受真言的人，選擇良辰吉日，在尊敬的阿阇梨（Acharya，導師）處，廣行奉獻之後，如前接受真言。如此正確接受，真言迅速成就。縱然不事先進行承事法，直接持誦也能成就。再用新的、沒有破損的瓶子，放入各種花葉、七寶、五穀，一一如法進行，只是不加水。以至誠之心廣作供養。阿阇梨先書寫紙葉，寫上各種真言主的名字，置於瓶中。莊嚴供養如灌頂法。做此法時，或者經過一天，或者經過三天，不食齋戒。在日暮時分做此法，則用牛黃抄寫各種真言名號，置於瓶中。獻上涂香、花香、燈食，並作護摩，以本真言作一百零八遍。廣作勤求，聖眾護聽。如此經過三天，讓弟子在瓶中取出一葉。先須洗浴身體，使其香氣濃郁，手戴吉祥茅環，用真言誦一百零八遍，持誦瓶子並用香薰。傾心作禮，令其取出一葉。取已復禮。如此受者迅速獲得悉地（Siddhi，成就）。若再另外誦持其他真言，所受真言會退失悉地。若對弟子心生歡喜，授予自己所持的悉地真言，應依軌則如法接受。因為先前誦持的緣故，弟子不久當得悉地。先在真言主處，啟請陳述，授予此真言與此弟子，愿作加持，迅速賜予悉地。手捧香花，誦一百遍或一千遍，便呼喚弟子采授與之。再說：『我於今時，回本明主授予弟子，唯愿照知，為作悉地。』弟子應說：『我於今時已受明主，誓從今日乃至菩提，而不廢忘。』如上所說，師主弟子接受真言法，當得成就。離開此法接受真言者，不得悉地。如此受得悉地真言，于其中決。 English translation: Mandala: Afterwards, those who receive mantra at other times should choose an auspicious day and time. At the place of the venerable Acharya (teacher), after making extensive offerings, they should receive the mantra as before. Receiving it correctly in this way, the mantra will be quickly accomplished. Even if one does not perform the preliminary service rituals, one can still achieve accomplishment by reciting it directly. Furthermore, use a new and undamaged vase, placing various flowers, leaves, seven treasures, and five grains inside, each according to the proper method, but without adding water. With utmost sincerity, make extensive offerings. The Acharya should first write on paper leaves, writing the names of the various mantra lords, and place them in the vase. Adorn and offer it as in the Abhisheka (initiation) ritual. When performing this ritual, it should last for one day or three days, observing fasting and abstinence. Perform this ritual at dusk, and then transcribe the names of the various mantras with cow gallstone and place them in the vase. Offer scented paste, flower incense, lamps, and food, and perform Homa (fire ritual), reciting the root mantra one hundred and eight times. Make diligent requests, and the holy assembly will protect and listen. After three days, have the disciple take a leaf from the vase. First, they must bathe their body, making it fragrant, and wear an auspicious Kusa grass ring on their hand. Recite the mantra one hundred and eight times, chanting over the vase and fumigating it with incense. With heartfelt reverence, have them take a leaf. After taking it, bow again. Those who receive in this way will quickly attain Siddhi (accomplishment). If one recites other mantras separately, the received mantra will lose its Siddhi. If one feels joy towards the disciple and bestows upon them the Siddhi mantra that one holds, one should follow the rules and receive it according to the Dharma. Because of the previous recitation, the disciple will soon attain Siddhi. First, at the place of the mantra lord, make a request and statement, bestowing this mantra upon this disciple, wishing for blessings and a swift granting of Siddhi. Holding incense and flowers in hand, recite it one hundred or one thousand times, then call the disciple to receive it. And say: 'I, at this time, return the original bright lord and bestow it upon the disciple, may you know and grant Siddhi.' The disciple should say: 'I, at this time, have received the bright lord, and vow from this day until Bodhi (enlightenment) not to abandon or forget.' As mentioned above, the master and disciple receiving the mantra Dharma will attain accomplishment. Those who receive the mantra apart from this method will not attain Siddhi. Receiving the Siddhi mantra in this way is decisive.
定成就無疑。既先有悉地。不先承事。真言既爾。悉地藥等受法亦然。或復有人。先承事已。次合念持。依於法則。回授與人。所受得者。不先承事。但作念持便得成就。受真言者。為悉地故。先於師主處。廣作奉施。花果根藥名衣上服。金銀摩尼諸雜寶物。種種穀麥。瓶盛好酪。男女童僕。種種臥具。奇妙革屣。嚴身之具。已成就藥象馬牛犢。諸餘乘等乃至自身。亦將奉施。為仆所使。久經承事不憚勞劬。合掌虔誠珍重奉施。如是行施速得悉地。廣說如上種種之物。先須奉施上阿阇梨已。然後受于真言妙句。
蘇悉地羯啰經滿足真言法品第二十三
復以持誦之人于其夢中。見真言主身諸支分加者。應知真言字加。支分減少應知字少。委是相已。作滿足法。或見真言與受持者異。或加或減。字數不同。心便生疑。應作滿足作滿足法。先以紙葉牛黃。稀寫所錯真言。如法供養明王真言。及衛護己。置真言主座。復取乳木。並依本法。但用空酥。為求明王而加助故。應作護摩。布茅為鋪。先禮部尊主。次禮部母。次禮諸佛。作如是啟。唯愿諸佛及諸眾聖。而加助衛。啟已於茅草上。頭面東臥。其于夢中。本尊示相牛黃所寫紙葉之上。有加有減。本尊還以牛黃寫之題注滿足。乃至加減點畫亦皆揩定。真言不錯但
【現代漢語翻譯】 現代漢語譯本 必定成就，毫無疑問。既然已經有了悉地（成就），即使不事先承事（供養），真言（mantra）也是如此。悉地藥等接受方法也是一樣。或者有人，先承事供養完畢，然後才開始唸誦，依照法則，再回過頭來傳授給他人。所接受真言的人，即使不事先承事供養，只要唸誦也能得到成就。接受真言的人，爲了獲得悉地（成就），首先要在師父（阿阇梨 Acharya）那裡，廣泛地奉獻佈施，包括鮮花、水果、根莖、藥物、名貴的衣服、上等的服裝、金銀、摩尼（mani）等各種珍寶、各種穀物麥子、用瓶子盛滿的好奶酪、男女童僕、各種臥具、奇妙的皮革鞋子、裝飾身體的物品、已經成就的藥物、大象、馬、牛犢，以及其他的車乘等等，乃至自身，也都要拿來奉獻佈施，作為僕人供師父使喚，長期承事供養，不害怕勞累辛苦，合掌虔誠地珍重地奉獻佈施。像這樣行佈施，就能迅速獲得悉地（成就）。上面廣泛地說了各種各樣的物品，首先必須奉獻佈施給阿阇梨（Acharya），然後才能接受真言（mantra）的微妙語句。
《蘇悉地羯啰經》滿足真言法品第二十三
如果持誦真言的人在夢中，看見真言主尊的身體各個部分有所增加，就應該知道真言的字有所增加；如果支分減少，就應該知道字有所減少。詳細瞭解這些情況后，就應該作滿足法。或者看見真言與受持者所持的真言不同，或者增加或者減少，字數不同，心中便產生懷疑，就應該作滿足法。作滿足法時，先用紙葉和牛黃，稀疏地寫下所錯的真言，如法供養明王真言，以及衛護自己，放置真言主尊的座位。再取乳木，並依照原本的方法，但只用空酥，爲了祈求明王而加以幫助，應該作護摩（homa）。鋪上茅草作為鋪墊，先禮敬部尊主，再禮敬部母，再禮敬諸佛，作這樣的祈請：『唯愿諸佛以及各位聖眾，加以幫助和衛護。』祈請完畢后，在茅草上頭朝東面臥倒。如果在夢中，本尊顯示形象，在牛黃所寫的紙葉之上，有所增加或減少，本尊還會用牛黃寫下，題注使其滿足，乃至增加減少的點畫，也都會一一校正確定，這樣真言就不會有錯誤了。
【English Translation】 English version Success is certain and without doubt. Since siddhi (accomplishment) is already present, even without prior service (offerings), the mantra (sacred utterance) is effective. The same applies to receiving methods for siddha medicines and the like. Alternatively, someone may first perform service and offerings, then engage in recitation, following the rules, and subsequently transmit it to others. Those who receive the mantra, even without prior service, can attain accomplishment simply through recitation. Those who receive the mantra, for the sake of siddhi (accomplishment), should first make extensive offerings to the teacher (Acharya), including flowers, fruits, roots, medicines, precious clothes, fine garments, gold, silver, mani (jewels), various treasures, all kinds of grains and wheat, jars filled with fine cheese, male and female servants, various bedding, exquisite leather shoes, ornaments for the body, accomplished medicines, elephants, horses, calves, and other vehicles, even offering oneself as a servant to be used, serving for a long time without fear of toil and hardship, joining palms in reverence and offering with great care. By performing such giving, one quickly attains siddhi (accomplishment). As extensively described above, all kinds of items must first be offered to the supreme Acharya, and then one may receive the wonderful phrases of the mantra.
Susiddhikara Sutra, Chapter 23: The Chapter on Perfecting Mantra Methods
If the mantra practitioner sees in a dream that the main deity of the mantra has additions to its body parts, it should be understood that the mantra has added syllables. If the body parts are reduced, it should be understood that the mantra has fewer syllables. After thoroughly understanding these signs, one should perform the method of completion. Or, if one sees that the mantra is different from the one the practitioner holds, either with additions or subtractions, and the number of syllables is different, doubt may arise in the mind, and one should perform the method of completion. To perform the method of completion, first use paper and cow gallstone to sparsely write down the incorrect mantra, and duly offer it to the Wisdom King mantra, as well as protecting oneself, and place it on the seat of the main deity of the mantra. Then take milk wood, and follow the original method, but only use clarified butter, to seek the aid of the Wisdom King, and perform homa (fire ritual). Spread thatch as a mat, first pay homage to the Lord of the Family, then pay homage to the Mother of the Family, then pay homage to all the Buddhas, and make this supplication: 'May all the Buddhas and all the holy beings add their aid and protection.' After the supplication, lie down on the thatch with the head facing east. If in the dream, the main deity shows an image, on the paper written with cow gallstone, with additions or subtractions, the main deity will also write with cow gallstone, annotating to make it complete, and even the added or subtracted dots and strokes will all be corrected and determined, so that the mantra will not be incorrect.
云不錯。或於夢中指授滿足。作此法時。為除魔故。作法衛護。
蘇悉地羯啰經增威品第二十四
複次為欲增加威力故。應作護摩。或用酥蜜。或時用乳。各各別作。或用油麻和酥護摩。或用膠香和酥護摩。或用蓮花和酥護摩。或時空用娑阇啰娑。或於山間。常服五凈不食余餐。取本部花滿十萬枚。枚一真言奉獻本尊妙好涂香及以香花然燈食等。各誦真言經八百遍。一日三時。經於三日。如是供養。增加威力。或用堅木然以為燈。一日三時。經於七日。能令真言。增加威力。或用時供養迦弭迦食。亦增威力。如上所說唸誦護摩供養法則。亦復能令增加威力。
蘇悉地羯啰經護摩法則品第二十五
複次廣說護摩法則。令持誦者速得悉地。于尊像前。作護摩爐頓方一肘。四面安椽深半肘量。圓作亦然。唸誦之處。若在房室應出於外。望見尊形。而穿作爐。隨其事業。依法作之。乳木等物及以香花。置於右邊。護摩器皿置於左邊。用諸事真言。灑諸物等。坐于茅座。攝心靜慮。手持閼伽。啟請明主。傾閼伽水少瀉爐中。復以一花一誦真言。獻真言主。為除穢故。應誦計利吉里真言。並作其印。為衛護故。誦軍茶利真言。水灑作凈。然後用乳木燒火。既燒火已。先請火天。我今奉請火天之首。天中之
【現代漢語翻譯】 現代漢語譯本： 云：或者在夢中得到指點並滿足願望。在進行這種法事時，爲了去除邪魔，要作法進行衛護。
《蘇悉地羯啰經·增威品》第二十四
再次，爲了增加威力，應當進行護摩（homa，一種祭祀儀式）。可以用酥蜜，或者有時用乳，各自單獨進行。或者用油麻和酥混合進行護摩，或者用膠香和酥混合進行護摩，或者用蓮花和酥混合進行護摩。或者有時只用娑阇啰娑（Sajarasa，一種樹脂）。或者在山間，常服五凈（pañca-gavya，牛奶、凝乳、酥油、牛糞、牛尿）不吃其他食物。取本部的花滿十萬枚，每一枚花誦唸一句真言，奉獻給本尊，並供奉美妙的涂香以及香花、燃燈、食物等。每次誦唸真言八百遍，一日三次，持續三天。這樣供養，可以增加威力。或者用堅硬的木頭點燃作為燈，一日三次，持續七天，能使真言增加威力。或者用時令的迦弭迦（Kamika，一種食物）食物供養，也能增加威力。如上所說的唸誦、護摩、供養法則，也能夠增加威力。
《蘇悉地羯啰經·護摩法則品》第二十五
再次，廣泛地講述護摩的法則，使持誦者迅速獲得悉地（siddhi，成就）。在佛像前，製作護摩爐，爐的邊長為一肘（hasta，一種長度單位）的方形。四面安裝椽子，深度為半肘。做成圓形也可以。唸誦的地方，如果在房室裡，應該在外面，能夠望見佛像的地方製作爐子。根據所要進行的事業，依法制作。乳木等物以及香花，放置在右邊。護摩的器皿放置在左邊。用各種事業的真言，灑在各種物品上。坐在茅草座上，收攝心神，保持平靜。手持閼伽（argha，供水器），啟請明主。傾倒閼伽水，少量倒入爐中。再用一朵花，誦唸一句真言，獻給真言主。爲了去除污穢，應當誦唸計利吉里（Kilikili）真言，並結其手印。爲了衛護，誦唸軍茶利（Kundali）真言，用水灑凈。然後用乳木燒火。火燒起來后，先請火天（Agni，火神）。我今奉請火天之首，天中之
【English Translation】 English version: Furthermore. Or in a dream, one may be instructed and satisfied. When performing this ritual, for the sake of removing demons, perform the ritual for protection.
Susiddhikara-sutra, Chapter 24: Increasing Power
Again, for the purpose of increasing power, one should perform homa (a fire ritual). One may use ghee and honey, or sometimes milk, each performed separately. Or one may use sesame seeds mixed with ghee for homa, or use resin mixed with ghee for homa, or use lotus flowers mixed with ghee for homa. Or sometimes, one may simply use Sajarasa (a type of resin). Or in the mountains, one may constantly consume the five pure substances (pañca-gavya: milk, curd, ghee, cow dung, and cow urine) and not eat other food. Take one hundred thousand flowers belonging to the respective family (of the deity), and with each flower, recite a mantra and offer it to the principal deity, along with excellent scented paste, flowers, lamps, food, etc. Recite the mantra eight hundred times each time, three times a day, for three days. By making offerings in this way, one increases power. Or one may use hard wood to light a lamp, three times a day, for seven days, which can increase the power of the mantra. Or one may offer seasonal Kamika (a type of food) food, which also increases power. The aforementioned rules for recitation, homa, and offering can also increase power.
Susiddhikara-sutra, Chapter 25: Rules for Homa
Again, extensively explaining the rules for homa, so that practitioners may quickly attain siddhi (accomplishment). In front of the deity's image, construct a homa furnace, square with sides of one hasta (cubit, a unit of length). Install rafters on all four sides, with a depth of half a hasta. It can also be made round. The place for recitation, if it is in a room, should be outside, where the deity's form can be seen, and construct the furnace there. According to the desired activity, construct it according to the rules. Milk-wood and other materials, as well as fragrant flowers, should be placed on the right side. The homa implements should be placed on the left side. Sprinkle all the objects with the mantras for the respective activities. Sit on a seat of kusha grass, gather the mind, and remain calm. Hold the argha (water vessel) in hand, and invite the principal lord. Pour a small amount of argha water into the furnace. Then, with one flower, recite one mantra, and offer it to the lord of the mantra. To remove impurities, one should recite the Kilikili mantra and form its mudra (hand gesture). For protection, recite the Kundali mantra and sprinkle water to purify. Then, burn milk-wood to make a fire. After the fire has been lit, first invite Agni (the fire god). I now invite the chief of the fire gods, the best among the gods.
仙梵行宗敬。降臨此處受納護摩。次誦真言。請召火天真言曰。
唵 𪾼呬䤈莽訶(去)部多泥(去)嚩哩使(二合)你尾(二合)若薩多(上)莽多(上)莽仡㗚(二合)呬怛嚩(二合)護底莽訶(引)訶(去)啰莽娑泯(二合)散寧(上)呬妒婆(上)嚩阿仡囊(二合)曳合尾也(二合)劫尾也(二合)嚩(引)護底也莎訶(去)
召火天已。先以閼伽水三度灑凈。取諸五穀酥酪等物。誦以真言三遍護摩。奉祀火天。
祀火天真言曰。
阿蘗囊(二合)曳合微也(二合)劫微也(二合)嚩賀囊也你比也(二合)你比也(二合)你缽也莎(去)訶(去)
作祀火天食已。唯心標想。引送火天置於本座。然後誦計利吉里真言。並作手印。復凈其火。一切護摩皆應如是。次請本尊。先誦本尊真言一遍。安住本座。依法供養已。垂受護摩。護摩之時。所須之木。謂缽羅(去)輸木。烏曇么啰木。缽攞(二合)訖沙(二合)木。尼俱陀木卻地羅木閼迦木。吠宮訖那木。闇沒啰(二合)木。迦濕沒(二合)啰也(二合)木。閃弭木。阿簸么㗚伽(二合)木。閼說替那木。如上十二種樹枝。量長兩指一搩。皆須濕潤。新採得者。通於一切護摩處用。條端直者。觀其上下。一向置之。香水凈洗。纖
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भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， 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भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत， भूत
頭向外。粗下向身。酥揾兩頭。擲于爐內。作扇底迦等法。時各依本法。先出摶食取作護摩。如是軌摸遍通一切。每日作食之時。先出一分之食。置在尊前。待護摩時。先應取用。如唸誦時。致於兩手在雙膝間護摩之時。亦應如是。取以沉水量長四指。鹿如頭指。揾酥合香。百八護摩。此法深妙益真言威。如是作時。遍通諸部。或用安悉和酥護摩。復一百八。或時空用安阇啰娑而作護摩。作百八遍。皆能增益真言威力。為欲成就真言法故。作諸護摩。先請部尊主。次請本尊然後依法乃作護摩。為欲成就真言法故。作諸護摩。先用部母真言。護衛本尊。次及自身。然後依法乃作護摩。為欲成就真言法故。作諸護摩。護摩了時。為增益真言力故。應當唸誦部心真言。為欲成就諸真言法故。凡作諸護摩。初時皆須大杓酌施。欲了之時。亦用大杓。滿瀉三遍。在於中間。應用小杓。為欲成就真言法故。作諸護摩了時。用部心真言。真言閼伽而供養之。如漫茶羅法中所說。護摩次第。請作護摩亦應如是。先作阿毗遮嚕迦法。次作補瑟徴迦法。復作扇底迦法。護摩了已。用本尊真言。加持凈水。以手巡繞。散灑爐中。如是三度。護摩都了。復啟火天。重受余供。如法退還發遣。祈願如請召法。去降臨字置退還字。所殘餘谷酥蜜酪等
【現代漢語翻譯】 現代漢語譯本 將食物的頭部朝外，粗糙的一端朝向身體。用酥油塗抹食物的兩頭，然後投入爐內。按照扇底迦（Śāntika，息災）等法進行護摩。每次進行護摩時，都應依照各自的本法。首先取出摶食（食物團）作為護摩供品。這樣的儀軌模式可以普遍適用於一切情況。每天製作食物時，首先取出一份食物，放置在佛像或本尊像前。等待護摩時，首先應該取用這份食物。如同唸誦時，將食物置於兩手之間，雙手放在雙膝之間。護摩時，也應該這樣做。取沉香水，長度約四指，鹿香如頭指大小，用酥油和合香混合。進行一百零八次護摩。此法深奧微妙，能增益真言的威力。這樣做時，可以普遍適用於各個部。或者用安悉香（一種香料）和酥油混合進行護摩，同樣進行一百零八次。或者有時直接用安阇啰娑（añjarasa，一種樹脂）進行護摩，也作一百零八遍。這些都能增益真言的威力。 爲了成就真言法，在進行各種護摩時，首先要迎請部尊主（護法神），然後迎請本尊，然後依法進行護摩。爲了成就真言法，在進行各種護摩時，首先用部母真言（部主的母親的真言）護衛本尊，然後護衛自身，然後依法進行護摩。爲了成就真言法，在進行各種護摩時，護摩完畢時，爲了增益真言的力量，應當唸誦部心真言（部主的心咒）。爲了成就各種真言法，凡是進行各種護摩，開始時都必須用大杓（勺子）酌量施捨，想要結束時，也用大杓，滿滿地傾瀉三次。在中間過程，應用小杓。 爲了成就真言法，在進行各種護摩完畢時，用部心真言，以真言加持的閼伽（argha，供水）來供養。如同漫茶羅法（maṇḍala-vidhi，壇城法）中所說的護摩次第。迎請作護摩也應該這樣做。首先作阿毗遮嚕迦法（abhicāruka，降伏法），其次作補瑟徴迦法（puṣṭika，增益法），再次作扇底迦法（śāntika，息災法）。護摩完畢后，用本尊真言加持凈水，用手巡繞，散灑在爐中，這樣三次。護摩全部結束后，再次啟請火天（Agni，火神），重新接受剩餘的供養。如法退還發遣，祈願如同請召法，將『降臨』二字替換為『退還』二字。將剩餘的穀物、酥油、蜂蜜、乳酪等供品處理。
【English Translation】 English version Turn the head of the food outwards, with the rough end facing the body. Smear both ends of the food with ghee (clarified butter), and then throw it into the fire pit. Perform Homa (fire ritual) according to the Śāntika (pacifying) and other methods. Each time performing Homa, follow the respective method. First, take a ball of food (pinda) as an offering for the Homa. This ritual pattern can be universally applied to all situations. When preparing food each day, first take out a portion of the food and place it before the deity or the image of the principal deity. When it is time for the Homa, this portion should be used first. Just as during recitation, place the food between your hands, with your hands resting on your knees. During the Homa, this should also be done. Take fragrant water, about four fingers in length, and deer musk about the size of a thumb. Mix with ghee and fragrant substances. Perform one hundred and eight Homas. This method is profound and subtle, and it can increase the power of the mantra. When doing this, it can be universally applied to all the tantric families. Alternatively, mix benzoin (a type of incense) with ghee and perform Homa, also one hundred and eight times. Or sometimes, directly use añjarasa (a type of resin) to perform Homa, also performing it one hundred and eight times. All of these can increase the power of the mantra. In order to accomplish the mantra practice, when performing various Homas, first invite the chief deity of the family (protective deity), then invite the principal deity, and then perform Homa according to the Dharma. In order to accomplish the mantra practice, when performing various Homas, first use the mantra of the mother of the family (the mantra of the mother of the chief deity) to protect the principal deity, and then protect yourself, and then perform Homa according to the Dharma. In order to accomplish the mantra practice, when performing various Homas, when the Homa is completed, in order to increase the power of the mantra, one should recite the heart mantra of the family (the heart mantra of the chief deity). In order to accomplish various mantra practices, whenever performing various Homas, at the beginning, one must use a large ladle to measure and give offerings, and when wanting to end, also use a large ladle, pouring it out completely three times. In the middle process, a small ladle should be used. In order to accomplish the mantra practice, when the various Homas are completed, use the heart mantra of the family, and offer argha (offering water) that has been blessed with the mantra. Just as the order of Homa described in the maṇḍala-vidhi (mandala method). Inviting to perform Homa should also be done in this way. First perform the abhicāruka (subjugation) method, then perform the puṣṭika (increasing) method, and then perform the śāntika (pacifying) method. After the Homa is completed, use the principal deity's mantra to bless clean water, and with your hand, circle around and sprinkle it in the fire pit, doing this three times. After all the Homa is finished, once again invite Agni (the fire god) to receive the remaining offerings. Return and dismiss according to the Dharma, praying as in the summoning method, replacing the word 'descend' with the word 'return'. Dispose of the remaining grains, ghee, honey, cheese, and other offerings.
。並和一處用祀前火天真言。真言三遍而作護摩。復觀本真言字數多少。而唸誦之。復作供養護衛本尊。並護己身。如法發遣。
蘇悉地羯啰經備辦持誦支分品第二十六
復以廣說諸成就支分。為欲成就諸真言故。先當辦備諸雜物分。然後應作先承事法。已先承事。次應當唸誦。所謂諸雜涂香諸燒香等。五種堅香。謂沉檀紫檀娑啰羅香天木香等。七膠香者。謂乾陀啰娑香。薩阇啰娑香。安悉香蘇合香。薰陸香。設落枳(去)香。室唎吠瑟吒迦香。並白芥子毒藥益芥子胡麻油牛酥瓶銅碗。五穀。謂大麥小麥稻穀小豆胡麻。五寶。謂金銀真珠螺貝赤珠。五藥。謂干杔迦哩藥。勿哩何底藥。娑訶藥娑訶提婆藥。稅多擬里訖哩迦藥。五色線。謂青黃赤白黑。童女所合線。金剛杵燈炷燈盞瓦碗。五種彩色。卻地啰木橛。乳木枝。苦練木碗。大杓小杓牛黃鑌鐵紫檀護凈線凈。浴衣黑鹿皮。缽孕瞿花。蘇谷花。木履。冒餌草大茅草。設多布澀波。茴香是採花筐。緣飲食所須。酥蜜砂糖石蜜等物。數珠。如上所說種種等物。皆預備之。然後應當作先承事及廣唸誦。
蘇悉地羯啰經成就諸物相品第二十七
複次我今說成就物。依是等物真言悉地。所謂真陀摩尼賢瓶雨寶伏藏輪雌黃刀。此等七物。上中之上。能令
【現代漢語翻譯】 現代漢語譯本： 然後，在同一處使用祭祀前的火天真言（Agni mantra，火神咒語）。唸誦真言三遍並進行護摩（Homa，火供）。然後觀察本真言的字數多少，並唸誦相應次數。再次進行供養，護衛本尊（Iṣṭa-deva，個人崇拜的神祇），並保護自身。如法遣送諸神。
《蘇悉地羯啰經》備辦持誦支分品第二十六
再次，爲了成就各種真言，廣泛地說明各種成就的支分。首先應當準備各種雜物，然後應當進行先承事法。完成先承事後，接下來應當唸誦。所謂各種雜涂香、各種燒香等。五種堅香，即沉香、檀香、紫檀香、娑啰羅香（Śālarasa，白膠香）和天木香等。七種膠香，即乾陀啰娑香（Gandharasa，薰香）、薩阇啰娑香（Sajarasa，馬尿香）、安悉香（Aṅgiras，安息香）、蘇合香（Styrax benzoin）、薰陸香（Frankincense）、設落枳香（Śallakī，乳香）、室唎吠瑟吒迦香（Śrīvastaka）。以及白芥子、毒藥、益芥子、胡麻油、牛酥、瓶、銅碗。五穀，即大麥、小麥、稻穀、小豆、胡麻。五寶，即金、銀、真珠、螺貝、赤珠。五藥，即干杔迦哩藥（Kaṇṭakārī）、勿哩何底藥（Bṛhatī）、娑訶藥（Śahā）、娑訶提婆藥（Śahādevā）、稅多擬里訖哩迦藥（Śvetanirgilikā）。五色線，即青、黃、赤、白、黑。童女所合的線。金剛杵（Vajra，金剛杵）、燈炷、燈盞、瓦碗。五種彩色。卻地啰木橛（Khadira，硬木）、乳木枝、苦練木碗、大杓、小杓、牛黃、鑌鐵、紫檀、護凈線、凈浴衣、黑鹿皮。缽、孕瞿花（Priyangu，杜鵑花）、蘇谷花（Sugandha，香花）、木履、冒餌草（Maubī，茅草）、大茅草、設多布澀波（Śatapuṣpā，蒔蘿）、茴香、採花筐。以及飲食所需的酥、蜜、砂糖、石蜜等物。數珠。如上所說的種種物品，都預先準備好。然後應當進行先承事及廣泛唸誦。
《蘇悉地羯啰經》成就諸物相品第二十七
再次，我現在說成就之物。依靠這些物品，真言可以成就。所謂真陀摩尼（Cintāmaṇi，如意寶珠）、賢瓶（Bhadra-ghaṭa，吉祥寶瓶）、雨寶（Varṣa-ratna，降雨寶）、伏藏輪（Nidhāna-cakra，寶藏輪）、雌黃（Orpiment）、刀。這七種物品，是上中之上的，能夠令……
【English Translation】 English version: Then, at the same place, use the pre-offering Agni mantra (Agni mantra, mantra of the fire god). Recite the mantra three times and perform Homa (Homa, fire offering). Then observe the number of syllables in the original mantra and recite it accordingly. Perform offerings again, protect the Iṣṭa-deva (Iṣṭa-deva, personal deity), and protect oneself. Dismiss the deities according to the proper procedure.
Susiddhikara Sutra, Chapter 26: Preparation and Practice of the Limbs
Furthermore, in order to accomplish various mantras, extensively explain the limbs of accomplishment. First, one should prepare various miscellaneous items, and then one should perform the preliminary service rituals. After completing the preliminary service, one should then recite. These include various mixed fragrant pastes, various incense offerings, etc. The five solid incenses are agarwood, sandalwood, red sandalwood, Śālarasa (Śālarasa, white resin), and heavenly wood incense, etc. The seven gum resins are Gandharasa (Gandharasa, incense gum), Sajarasa (Sajarasa, horse urine resin), Aṅgiras (Aṅgiras, benzoin), Styrax benzoin, frankincense, Śallakī (Śallakī, frankincense), and Śrīvastaka. Also, white mustard seeds, poison, beneficial mustard seeds, sesame oil, ghee, bottles, copper bowls. The five grains are barley, wheat, rice, small beans, and sesame. The five precious substances are gold, silver, pearls, conch shells, and red jewels. The five medicines are Kaṇṭakārī, Bṛhatī, Śahā, Śahādevā, and Śvetanirgilikā. The five-colored threads are blue, yellow, red, white, and black. Thread spun by a virgin. Vajra (Vajra, thunderbolt), lamp wicks, lamps, earthenware bowls. Five kinds of colors. Khadira (Khadira, hardwood) pegs, milky tree branches, neem wood bowls, large ladles, small ladles, cow gallstones, wootz steel, red sandalwood, cleansing threads, clean bathing robes, black deer skin. Bowls, Priyangu (Priyangu, rhododendron), Sugandha (Sugandha, fragrant flower), wooden sandals, Maubī grass (Maubī, cogon grass), large cogon grass, Śatapuṣpā (Śatapuṣpā, dill), fennel, flower-picking baskets. And the necessary items for food and drink, such as ghee, honey, sugar, rock candy, etc. Rosaries. All kinds of items as mentioned above should be prepared in advance. Then one should perform the preliminary service and extensive recitation.
Susiddhikara Sutra, Chapter 27: Characteristics of Accomplishment Items
Furthermore, I will now speak of the items of accomplishment. By relying on these items, mantras can be accomplished. These are the Cintāmaṇi (Cintāmaṇi, wish-fulfilling jewel), Bhadra-ghaṭa (Bhadra-ghaṭa, auspicious vase), Varṣa-ratna (Varṣa-ratna, rain-producing jewel), Nidhāna-cakra (Nidhāna-cakra, treasure wheel), orpiment, and knife. These seven items are the highest of the high, capable of making...
種種悉地成就。增益福德。乃至成滿法王之果。況余世事。佛部蓮花部金剛部等。此三部真言。皆有如是勝上成就。於此之中。隨取受持。獲具五通。為上悉地。前說七物。今又細演。長一肘量。作一金臺。或用銀作。莊嚴精細。安摩尼珠。著以摩尼紅玻璃光凈無翳。或好水精。置於臺頭。成就此寶者。應夜唸誦。次作臺樣。
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若欲成就賢瓶法者。莊嚴其瓶。如受真言品中說。唯不著水置於幢臺。次作瓶樣。樣準印法。
若欲成就雨寶法者。法驗成已。但當誠心。五由旬內。能雨金銀種種雜寶。若欲成就伏藏法者。法驗成已。但當誠心。隨所念處。伏藏發起。真金滿藏。濟給貧乏。種種費用。其藏無盡。若欲成就輪仙法者。鑌鐵作輪。量圓兩指一搩。輪安六輻。輞緣纖利。如是依法速得悉地。若欲成就雌黃法。先取好光雌黃。如日初出。其光煙赤。亦如鍊金作水之時。金汁煙光。其雌黃應取如是好者。若欲成就刀法。先取鑌刀。量長兩肘。以小指齊。闊四指。無諸病疹。其色紺青。如桑施鳥翎。若欲成就佛頂法者。以金作佛頂猶如畫印。安置幢臺。莖用頗知迦。若欲成就蓮花法者。先以金作蓮花。花作八葉。如兩指一搩手量。或用銀作
【現代漢語翻譯】 現代漢語譯本 種種悉地成就（siddhi，成就）。增益福德。乃至圓滿法王之果位。更何況其餘世間之事。佛部、蓮花部、金剛部等。這三部真言。皆有如此殊勝的成就。於此之中。隨意選取受持。獲得具足五神通。為最上的悉地。前面所說的七種物品。現在又詳細地闡述。長度為一肘。製作一個金臺。或者用銀製作。莊嚴精細。安放摩尼珠（mani，寶珠）。用摩尼紅玻璃，光亮潔凈沒有瑕疵。或者好的水晶。放置在臺的頂端。成就此寶的人。應該在夜晚唸誦。接下來製作臺的樣式。
如果想要成就賢瓶法，莊嚴賢瓶，如受真言品中所說。只是不裝水，放置在幢臺之上。接下來製作瓶的樣式。樣式依照印法。
如果想要成就雨寶法，法驗成就之後。只要誠心。在五由旬（yojana，古印度長度單位）之內。能夠降下金銀種種雜寶。如果想要成就伏藏法，法驗成就之後。只要誠心。隨著所念之處。伏藏涌現。真金充滿藏。救濟貧乏。種種費用。其藏沒有窮盡。如果想要成就輪仙法，用鑌鐵製作輪。大小為直徑兩指，周長一拃（zhǎ，張開的手，從拇指到中指尖的距離）。輪安放六個輪輻。輪輞邊緣纖細銳利。像這樣依法修行迅速獲得悉地。如果想要成就雌黃法，首先選取光澤好的雌黃。像太陽剛升起時。它的光芒煙紅。也像冶煉黃金製作水的時候。金汁的煙光。這雌黃應該選取像這樣好的。如果想要成就刀法。首先選取鑌鐵刀。長度為兩肘。與小指對齊。寬度為四指。沒有各種病斑瑕疵。它的顏色紺青色。像桑施鳥的羽毛。如果想要成就佛頂法，用金製作佛頂，就像畫像的印。安置在幢臺之上。莖用頗知迦（sphatika，水晶）。如果想要成就蓮花法，首先用金製作蓮花。花製作八片花瓣。大小為直徑兩指，周長一拃。或者用銀製作
【English Translation】 English version All kinds of siddhis (siddhi, accomplishment) are achieved, increasing blessings and merits, and even fulfilling the fruit of the Dharma King. How much more so worldly affairs. The mantras of the Buddha family, the Lotus family, and the Vajra family all have such supreme accomplishments. Among these, one may choose to receive and uphold any, obtaining the five supernormal powers, which is the highest siddhi. The seven items mentioned earlier are now elaborated in detail. Make a golden platform, one cubit in length, or use silver. Adorn it exquisitely. Place a mani jewel (mani, jewel) on it, using mani red glass, which is bright, clean, and without blemishes, or good crystal. Place it on the top of the platform. One who accomplishes this treasure should recite at night. Next, make a model of the platform.
If you wish to accomplish the virtuous vase method, adorn the vase as described in the chapter on receiving mantras. Only do not put water in it, and place it on a banner platform. Next, make a model of the vase. The model should follow the mudra method.
If you wish to accomplish the rain of treasures method, once the method is proven effective, with sincere heart, within five yojanas (yojana, an ancient Indian unit of distance), it can rain gold, silver, and various kinds of mixed treasures. If you wish to accomplish the hidden treasure method, once the method is proven effective, with sincere heart, wherever you think of, hidden treasures will emerge. True gold will fill the treasury, providing relief to the poor and various expenses. The treasury will be inexhaustible. If you wish to accomplish the wheel-immortal method, make a wheel of bin iron, measuring two fingers in diameter and one span in circumference. The wheel should have six spokes, and the rim should be slender and sharp. By practicing according to this method, you will quickly obtain siddhi. If you wish to accomplish the realgar method, first take good, bright realgar, like the sun rising for the first time. Its light is smoky red, like the smoky light of molten gold when making water from gold. The realgar should be taken as such. If you wish to accomplish the sword method, first take a bin iron sword, measuring two cubits in length, aligned with the little finger, and four fingers in width. It should be free of any blemishes or rashes, and its color should be dark blue, like the feathers of a sangshika bird. If you wish to accomplish the Buddha-top method, make a Buddha-top of gold, like a painted seal. Place it on a banner platform. The stem should be made of sphatika (sphatika, crystal). If you wish to accomplish the lotus method, first make a lotus flower of gold. Make the flower with eight petals, measuring two fingers in diameter and one span in circumference. Or use silver.
。或熟銅作。或白檀作。若欲成就拔折啰者。先以鑌鐵作折拔啰。長十六指。兩頭皆作三股。或紫檀作。或三金作。三金者。謂金銀熟銅。若欲成就雄黃法者。先取雄黃色如金薄。塊成分片。復有光焰。如是雄黃能成上事。若欲成就牛黃法者。取黃牛牛黃。若欲成就刈哩迦藥者。先取其藥色如金錢花者好。若欲成就素嚕(二合)多安膳那藥。如曲蟮糞者好。若欲成就白㲲布者。取細軟者。擇去毛髮。蔚金染之。若欲成就護身線者。取白㲲縷。細細三合復三合之。皆須右合。或縷金合。若欲成就花鬘法者。童女合縷。取阇底花作鬘。若欲成就牛糞灰法者。取蘭若所幹燥牛糞。燒作白灰。和龍腦香用。若欲成就木履法者。取室唎(二合)缽㗚尼(二合)木。作木履。上安其蓋。若欲成就傘蓋法者。蓋應以孔雀尾作。以新端竹而作其莖。若欲成就弓箭槍槊獨股叉棒諸餘器仗。各隨世人所用。應如是作。若欲成就世間諸物。所謂鞍馬車乘牛羊一切鳥獸諸餘物等。隨其世人共將為上。或所意樂。或依本法應如是作制。若欲成就吠多羅者。應取族姓家生。盛年無病。卒死身無瘢跡。由未脹壞。諸根具足。取如是尸而作成就。隨其所作。上中下成。所取之物亦復如是。心無怖畏。方作此法。
蘇悉地羯啰經取成就物品第二十八
【現代漢語翻譯】 現代漢語譯本： 或者用熟銅製作，或者用白檀木製作。如果想要成就金剛杵（Vajra，佛教法器）的法術，首先用鑌鐵製作金剛杵，長十六指，兩頭都做成三股。或者用紫檀木製作，或者用三種金屬製作。三種金屬指的是金、銀、熟銅。如果想要成就雄黃法術，首先取雄黃色，像金箔一樣，塊狀成分片狀，並且有光焰。這樣的雄黃能夠成就上等的事情。如果想要成就牛黃法術，取黃牛的牛黃。如果想要成就刈哩迦藥，首先取那種顏色像金錢花的藥材最好。如果想要成就素嚕（Suru）多安膳那藥，像蚯蚓糞便一樣的最好。如果想要成就白色㲲布，取細軟的，選擇去除毛髮，用蔚金染它。如果想要成就護身線，取白色㲲布的線，細細地三合再三合，都必須右旋合。或者用金線合。如果想要成就花鬘法術，讓童女合線，取阇底花做成花鬘。如果想要成就牛糞灰法術，取蘭若（Aranya，寂靜處，寺院）里乾燥的牛糞，燒成白灰，和龍腦香一起使用。如果想要成就木屐法術，取室唎（Sri）缽㗚尼（Pattri）木，做成木屐，上面安上蓋子。如果想要成就傘蓋法術，傘蓋應該用孔雀尾製作，用新砍的竹子做它的柄。如果想要成就弓、箭、槍、槊、獨股叉、棒以及其他器仗，各自按照世人所用的那樣製作。如果想要成就世間諸物，比如鞍馬、車乘、牛羊以及一切鳥獸等其他物品，按照世人通常認為最好的，或者自己所喜愛的，或者依照原本的法度，應該這樣製作。如果想要成就吠多羅（Vetala，一種鬼神），應該取族姓家出生的，盛年無病，突然死亡身上沒有瘢痕，沒有脹壞，諸根具足的屍體來作成就。根據所作的不同，有上、中、下成就。所取的物品也是這樣。心中沒有怖畏，才能作此法。
——《蘇悉地羯啰經·取成就物品第二十八》
【English Translation】 English version: Or made of refined copper, or made of white sandalwood. If you wish to accomplish the Vajra (Vajra, a Buddhist ritual implement), first make the Vajra with fine iron, sixteen fingers in length, with three prongs at each end. Or make it of red sandalwood, or make it of three metals. The three metals are gold, silver, and refined copper. If you wish to accomplish the Orpiment (雄黃) method, first take orpiment that is like gold leaf, in block form and divided into pieces, and has a radiant flame. Such orpiment can accomplish superior matters. If you wish to accomplish the Ox-gallstone method, take the ox-gallstone of a yellow ox. If you wish to accomplish the Karika (刈哩迦) medicine, first take the medicine that is the color of a gold coin flower, which is best. If you wish to accomplish the Suru (素嚕) ta Anjana (安膳那) medicine, the one that is like earthworm excrement is best. If you wish to accomplish white felt cloth, take the fine and soft kind, select and remove the hair, and dye it with turmeric gold. If you wish to accomplish a protective thread, take white felt threads, finely combine them three times and then three times again, all must be combined clockwise. Or combine with gold thread. If you wish to accomplish the flower garland method, have a virgin girl combine the threads, and take jasmine flowers to make the garland. If you wish to accomplish the cow dung ash method, take cow dung dried in the Aranya (蘭若, a quiet place, monastery), burn it into white ash, and mix it with borneol camphor for use. If you wish to accomplish the wooden sandal method, take Sri (室唎) Pattri (缽㗚尼) wood, make wooden sandals, and attach a cover on top. If you wish to accomplish the umbrella canopy method, the canopy should be made of peacock feathers, and the stem should be made of freshly cut bamboo. If you wish to accomplish bows, arrows, spears, lances, single-pronged forks, clubs, and other weapons, each should be made according to what is used by the people of the world. If you wish to accomplish worldly things, such as saddles, horses, carriages, cattle, sheep, and all kinds of birds and beasts, and other things, follow what is generally considered best by the people of the world, or what you desire, or according to the original method, it should be made in this way. If you wish to accomplish a Vetala (吠多羅, a kind of ghost), you should take one born into a family of good lineage, in their prime of life and without illness, who died suddenly without scars on their body, not yet swollen and decayed, with all faculties complete, and take such a corpse to accomplish the practice. According to what is done, there are superior, middle, and inferior accomplishments. The items taken are also like this. Without fear in your heart, then perform this method.
——Susiddhikara-sutra, Chapter 28: Taking Accomplishment Items
複次我今說取物法。于黑白二月八日十四日十五日日月蝕時。地動時日。于其午前而取其物。于唸誦時。得境界已。然後應當而取諸物。或澡浴清凈。不食持齋。求善境界而取諸物。所說須物。隨於方處所有是物者。而就貨買。不酬價直而取諸物。或時自覺增加威力。堪忍飢寒。種種異相。當爾之時而取諸物。所取諸物。各依本性上中下品。取上好者。如法得已。應加精勇。作成就法。
蘇悉地羯啰經凈除諸物品第二十九
複次今說凈除諸物而灑凈法。先以五凈洗之。不應洗者。五凈灑之。觀雌黃量。五凈亦然。而和末之。雌黃和乳。作末硃砂牛尿和。作其末牛黃酥和。末彩色和乳。調安膳那藥。唯空作末。刀輪等物。用牛糞水洗。余所說者。牛尿洗之。應洗物等。先以牛尿和胡麻水洗訖后。以香水洗之。諸餘物等。世所稱用其水洗應隨洗之。或可香水洗洗。次用諸事真言。真言水灑凈。次用部心真言。真言水灑凈。次用部母真言。真言水灑凈。但應洗者。先以五凈。次胡麻水。次用香水。如所應凈。皆應如是。
蘇悉地羯啰經諸物量數品第三十
複次廣說成就物量成就物者。謂身莊嚴具諸倚仗等。種種衣服。如世常法所用量數。應作成就。然欲成就雌黃法者。取末五兩為最上法。
【現代漢語翻譯】 現代漢語譯本 再者，我現在說獲取物品的方法。在黑月和白月的初八、十四、十五，以及發生日食、月食的時候，或者發生地震的時候，在這些日子的午前去獲取物品。在念誦真言的時候，如果獲得了相應的境界，然後就應當去獲取這些物品。或者沐浴清凈，不吃東西，持齋戒，尋求好的境界，然後去獲取物品。所需要的物品，就在各個地方尋找擁有這些物品的人，然後去購買。也可以不付給價錢就拿走這些物品。或者有時自覺增加威力，能夠忍受飢餓和寒冷，出現種種奇異的景象，就在那個時候去獲取物品。所獲取的各種物品，各自依據其本性分為上、中、下品，選取最好的。如法獲得之後，應該更加精進勇猛，作成就之法。
《蘇悉地羯啰經》 凈除諸物品 第二十九
再者，現在說凈除各種物品而灑凈的方法。先用五凈（指牛黃、牛乳、酥、牛尿、牛糞）清洗它們。不應該清洗的物品，用五凈灑之。觀察雌黃的用量，五凈也是這樣。然後將它們混合研磨成末。雌黃和牛乳混合研磨成末，硃砂和牛尿混合研磨成末，牛黃和酥油混合研磨成末，彩色和牛乳混合調和，安膳那藥（一種眼藥）只單獨研磨成末。刀輪等物品，用牛糞水清洗。其餘所說的物品，用牛尿清洗。應該清洗的物品等，先用牛尿和胡麻水清洗完畢后，再用香水清洗。其餘的物品等，世間通常用什麼水清洗就用什麼水清洗，或者可以用香水清洗。然後用各種事業真言，用真言水灑凈。再用部心真言，用真言水灑凈。再用部母真言，用真言水灑凈。但凡應該清洗的物品，先用五凈，再用胡麻水，最後用香水。像這樣，根據情況進行凈化。
《蘇悉地羯啰經》 諸物量數品 第三十
再者，廣泛地說成就物品的量。成就物品，指的是身體的莊嚴具、各種倚仗等，以及各種衣服，按照世間通常的方法所用的量數，應該作成就之法。然而想要成就雌黃法，取五兩雌黃末為最上之法。
【English Translation】 English version Furthermore, I will now speak of the method of acquiring objects. On the eighth, fourteenth, and fifteenth days of the dark and white months, during solar and lunar eclipses, and at the time of earthquakes, acquire the objects in the forenoon of those days. When reciting mantras, if you have attained the corresponding state, then you should acquire these objects. Or bathe and purify yourself, abstain from food, observe fasting, seek good omens, and then acquire the objects. For the objects needed, seek out those who possess these objects in various places, and then purchase them. You may also take these objects without paying their value. Or sometimes you may feel an increase in power, able to endure hunger and cold, and various extraordinary signs appear; at that time, acquire the objects. The various objects acquired should each be selected according to their nature, choosing the best of the superior, middling, and inferior grades. Having obtained them lawfully, you should be even more diligent and courageous in performing the accomplishment method.
Susiddhikara-sutra, Chapter 29: Purifying Various Objects
Furthermore, I will now speak of the method of purifying various objects by sprinkling. First, wash them with the five pure substances (cow's bezoar, milk, ghee, urine, and dung). For objects that should not be washed, sprinkle them with the five pure substances. Observe the quantity of orpiment (realgar); the five pure substances are used in the same way. Then mix and grind them into powder. Orpiment mixed with milk and ground into powder; cinnabar mixed with cow's urine and made into powder; cow's bezoar mixed with ghee and ground into powder; colors mixed with milk and blended; Anjana medicine (a type of eye medicine) is only ground into powder alone. Objects such as the knife wheel are washed with cow dung water. The remaining objects mentioned are washed with cow's urine. Objects that should be washed, first wash them with cow's urine and sesame water, and then wash them with fragrant water. The remaining objects, wash them with whatever water is commonly used in the world, or you may wash them with fragrant water. Then use the various karma mantras, and purify by sprinkling with mantra water. Then use the heart mantra of the family, and purify by sprinkling with mantra water. Then use the mother mantra of the family, and purify by sprinkling with mantra water. But for all objects that should be washed, first use the five pure substances, then sesame water, and finally fragrant water. Purify them as appropriate in this way.
Susiddhikara-sutra, Chapter 30: Quantities of Various Objects
Furthermore, I will speak extensively about the quantities of objects for accomplishment. Objects for accomplishment refer to bodily adornments, various supports, and various garments. According to the quantities commonly used in the world, you should perform the accomplishment method. However, if you wish to accomplish the orpiment method, taking five liang (approximately 1.85 ounces) of orpiment powder is the supreme method.
三兩為中法。一兩為下法。成就牛黃者。一兩為上。半兩為中。一分為下法。成就雄黃者。二兩為上法。一兩為中法。半兩為下法。若欲成就安膳那者。取三分為上。二分為中。一分為下。成就酥者。七兩為上。五兩為中。三兩為下。成就灰者。五兩為上三兩為中。二兩為下。若欲成就鬱金香者。量比雌黃。于安怛法。說種種丸欲成就者。其數須只二十一丸為上。十四為中。七丸為下。于本法中。諸物量少。應加數。或依都量。或如本法。或世所貴尊。量數多少。亦可依之。應觀念誦功力。及觀同伴多少。應當具備。如本尊恩眷境界許多。任可成就。悉地之法有上中下。諸物數量亦復如是。
蘇悉地羯啰經除一切障大灌頂曼荼羅法品第三十一
複次廣說成就諸物。秘密妙法。令速悉地。若欲起首成就法者。先應備辦諸悉地具。次應以護摩之法而加威本尊真言。及自灌頂。欲灌頂者。作曼荼羅。如法供養。作灌頂已。然後起首作成就法。次說灌頂大曼荼羅。能得成就一切諸事。如前所說明王曼荼羅。凈地等法皆應如是。其曼荼羅。頓方四角安置四門。其量八肘。或七肘五肘。唯開四門。分明界道。以五彩色而用畫之。如其胎暈。次外減半。次外亦然。於此西面。四肘之外。復作一曼荼羅。其量五肘。或四或
【現代漢語翻譯】 現代漢語譯本： 三兩為中等方法。一兩為下等方法。成就牛黃（一種名貴藥材）者，一兩為上等，半兩為中等，一分為下等方法。成就雄黃（一種礦物藥材）者，二兩為上等方法，一兩為中等方法，半兩為下等方法。如果想要成就安膳那（一種眼藥）者，取三分（的量）為上等，二分為中等，一分為下等。成就酥油者，七兩為上等，五兩為中等，三兩為下等。成就灰者，五兩為上等，三兩為中等，二兩為下等。如果想要成就鬱金香者，用量比照雌黃。在安怛法中，說到種種丸藥想要成就者，其數量必須是二十一丸為上等，十四丸為中等，七丸為下等。在本法中，各種物品的量少，應該增加數量，或者依照總的量，或者如本法所說，或者按照世俗所認為的貴重程度，用量的多少，也可以依照它。應該考慮唸誦的功力，以及觀察同伴的多少，應當具備。如本尊恩眷境界許多，任可成就。悉地（成就）之法有上中下，各種物品的數量也同樣是這樣。 《蘇悉地羯啰經》除一切障大灌頂曼荼羅法品第三十一 再次廣泛地說成就各種物品的秘密妙法，令迅速成就。如果想要開始成就法事，首先應該準備好各種成就的器具。其次應該用護摩（火供）之法而增加威力的本尊真言，以及自我灌頂。想要灌頂的人，製作曼荼羅（壇場），如法供養。作完灌頂后，然後開始作成就法事。其次說灌頂大曼荼羅，能得到成就一切諸事。如前面所說明王曼荼羅，凈地等法都應該像那樣。那個曼荼羅，頓方四角安置四門，其量八肘，或七肘五肘，只開四門，分明界道，用五種顏色來畫它。如其胎暈。其次外邊減少一半。其次外邊也這樣。在這西面，四肘之外，再作一個曼荼羅，其量五肘，或四或
【English Translation】 English version: Three 'liang' (兩, a unit of weight) is the middle method. One 'liang' is the lower method. For those who achieve 'Niuhuang' (牛黃, Calculus Bovis, a precious medicinal material), one 'liang' is the superior, half a 'liang' is the middle, and one 'fen' (分, a smaller unit of weight) is the lower method. For those who achieve 'Xionghuang' (雄黃, Realgar, a mineral medicinal material), two 'liang' is the superior method, one 'liang' is the middle method, and half a 'liang' is the lower method. If you want to achieve 'Anzhanna' (安膳那, a type of eye medicine), take three 'fen' as the superior, two 'fen' as the middle, and one 'fen' as the lower. For achieving ghee, seven 'liang' is the superior, five 'liang' is the middle, and three 'liang' is the lower. For achieving ash, five 'liang' is the superior, three 'liang' is the middle, and two 'liang' is the lower. If you want to achieve turmeric, the amount is compared to 'Ci Huang' (雌黃, Orpiment). In the 'Anta' (安怛) method, speaking of various pills that one wants to achieve, the number must be twenty-one pills for the superior, fourteen for the middle, and seven pills for the lower. In this method, if the amount of various items is small, the quantity should be increased, or according to the total amount, or as stated in this method, or according to what the world considers precious, the amount can also be based on it. One should consider the power of recitation, and observe the number of companions, which should be complete. As much as the grace and realm of the principal deity, one can achieve. The 'Siddhi' (悉地, accomplishment) method has superior, middle, and lower levels, and the quantity of various items is also the same. Susiddhikara-sutra Chapter 31: The Great Consecration Mandala Method for Removing All Obstacles Furthermore, extensively speaking about the secret and wonderful methods for achieving various items, so that quick accomplishment can be attained. If you want to start the accomplishment practice, you should first prepare all the accomplishment tools. Secondly, you should use the 'Homa' (護摩, fire offering) method to increase the power of the principal deity's 'Mantra' (真言, sacred formula), and self-consecration. Those who want to be consecrated should create a 'Mandala' (曼荼羅, sacred diagram), and make offerings according to the Dharma. After completing the consecration, then begin the accomplishment practice. Next, speaking of the great consecration 'Mandala', which can achieve all things. As the 'Mingwang Mandala' (明王曼荼羅, Wisdom King Mandala) described earlier, the purification of the ground and other methods should all be like that. That 'Mandala', with square corners, has four gates placed at the four corners, its size is eight 'zhou' (肘, a unit of length), or seven 'zhou' or five 'zhou', only opening four gates, clearly defining the boundaries. It is painted with five colors. Like its embryonic halo. Next, the outside is reduced by half. Next, the outside is also like this. On the west side of this, outside of four 'zhou', another 'Mandala' is made, its size is five 'zhou', or four or
三。唯開東門。或如根本大曼荼羅。灌頂處所。減半而作。凡曼荼羅地勢。皆須地門而瀉。說為吉祥。但曼荼羅地勢北瀉。說為最勝。或用一種彩色畫之。於四角外。作三鈷叉拔折羅。于中臺內。如法畫作八葉蓮花。諸曼荼羅亦應如是。蓮花葉外。周匝畫作吉祥妙印。於四門中畫拔折羅。復于諸角。安吉祥瓶。于外灌頂曼荼羅亦如是作。凡欲灌頂。必須四種所置瓶處。並函界角。隨所持誦真言及與明等。于其臺內。畫本尊印。並置一瓶。所持真言。隨其部類。畫本尊主印。所謂佛頂蓮花金剛。應知此法置為秘密。所持真言不識名號。及部不貫者。應安一瓶。名辦諸事。或安成就義利之瓶。或安一瓶名諸真言。次外東面畫佛頂印。右邊部母印。左邊部心印。次右鑠底印。次左牙印。次右阿難。次左湏菩提。諸餘真言及明等印。左右安置。乃至兩角。次於北面。畫觀自在菩薩印。右邊部母印。左邊部心印。次右落澀彌印。次左多羅印。次右成就義菩薩印。次左大勢至菩薩印。諸餘真言及明等印。左右安置。乃至兩角。次於南面。畫金剛印。右邊部母印。左邊部心印。次右金剛拳印。次左食金剛印。次右拔折羅印。次左金剛棒印。諸餘真言及明等印。左右安置。乃至兩角。次於西面門南。畫梵王印及梵吉祥明並諸眷屬。乃至
【現代漢語翻譯】 現代漢語譯本： 三、只開啟東門。或者像根本大曼荼羅（Mandalas，壇城，象徵宇宙結構的圖），灌頂（Abhiṣeka，一種宗教儀式，通過灑水等方式授予權力或資格）的處所，減半製作。凡是曼荼羅的地勢，都必須從地門傾瀉，這被認為是吉祥的。但曼荼羅的地勢向北傾瀉，被認為是最好的。可以用一種顏色的顏料來繪製。在四個角的外側，畫上三鈷叉（Trikūṭa，三股金剛杵）和拔折羅（Vajra，金剛杵，象徵堅不可摧的智慧）。在中央的臺內，如法地畫作八葉蓮花。各種曼荼羅也應該這樣做。在蓮花葉的外圍，周圍畫上吉祥妙印。在四個門中畫上拔折羅。然後在各個角上，安放吉祥瓶。在外面的灌頂曼荼羅也應該這樣做。凡是想要灌頂，必須設定四種瓶子的位置，以及函界角。根據所持誦的真言（Mantra，咒語）以及明（Vidya，明咒），在其臺內，畫上本尊的印。並且放置一個瓶子。所持的真言，根據其部類，畫上本尊的主印。所謂佛頂蓮花金剛。應該知道此法設定為秘密。所持的真言不認識名號，以及部類不貫通的，應該安放一個瓶子，名為辦諸事。或者安放成就義利之瓶。或者安放一個瓶子，名為諸真言。其次在外面東面畫佛頂印。右邊是部母印。左邊是部心印。其次右邊是鑠底（Śakti，力量）印。其次左邊是牙印。其次右邊是阿難（Ānanda，佛陀的侍者）。其次左邊是湏菩提（Subhuti，佛陀的弟子）。其餘的真言以及明等的印，左右安置，直到兩個角。其次在北面，畫觀自在菩薩（Avalokiteśvara，觀音菩薩）印。右邊是部母印。左邊是部心印。其次右邊是落澀彌（Lakshmi，吉祥天女）印。其次左邊是多羅（Tara，度母）印。其次右邊是成就義菩薩印。其次左邊是大勢至菩薩（Mahāsthāmaprāpta，大勢至菩薩）印。其餘的真言以及明等的印，左右安置，直到兩個角。其次在南面，畫金剛印。右邊是部母印。左邊是部心印。其次右邊是金剛拳印。其次左邊是食金剛印。其次右邊是拔折羅印。其次左邊是金剛棒印。其餘的真言以及明等的印，左右安置，直到兩個角。其次在西面門的南邊，畫梵王（Brahmā，印度教的創造之神）印以及梵吉祥明，以及各種眷屬，直到...
【English Translation】 English version: Three. Only open the east gate. Or like the fundamental great Mandala (Mandalas, symbolic representations of the universe), the place for Abhiṣeka (Abhiṣeka, a religious rite of consecration, bestowing authority or qualification through sprinkling water, etc.), reduce it by half. All Mandala terrains must drain from the earth gate, which is said to be auspicious. However, a Mandala terrain draining to the north is said to be the most excellent. It can be painted with a single color. On the outside of the four corners, draw Trikūṭa (Trikūṭa, a three-pronged vajra) and Vajra (Vajra, a diamond scepter, symbolizing indestructible wisdom). Within the central platform, draw an eight-petaled lotus flower according to the proper method. All Mandalas should be made in this way. Outside the lotus petals, draw auspicious and wonderful seals all around. Draw Vajras in the four gates. Then, in each corner, place auspicious vases. The outer Abhiṣeka Mandala should also be made in this way. Whenever one wishes to perform Abhiṣeka, one must set up the four places for placing vases, as well as the boundary corners. According to the Mantra (Mantra, a sacred utterance) and Vidya (Vidya, a knowledge-bearing mantra) being recited, draw the seal of the principal deity within the platform. And place a vase. According to its category, draw the principal seal of the main deity of the Mantra being recited. This is the so-called Buddha-uṣṇīṣa lotus Vajra. It should be known that this method is kept secret. If the name of the Mantra being recited is not known, and the category is not clear, one should place a vase called 'Accomplishing All Matters.' Or place a vase for 'Accomplishing Meaning and Benefit.' Or place a vase called 'All Mantras.' Next, on the outside eastern side, draw the Buddha-uṣṇīṣa seal. On the right is the Mother of the Family seal. On the left is the Heart of the Family seal. Next, on the right is the Śakti (Śakti, power) seal. Next, on the left is the Fang (tooth) seal. Next, on the right is Ānanda (Ānanda, the Buddha's attendant). Next, on the left is Subhuti (Subhuti, one of the Buddha's disciples). The seals of the remaining Mantras and Vidyas, etc., are placed on the left and right, up to the two corners. Next, on the northern side, draw the Avalokiteśvara (Avalokiteśvara, the Bodhisattva of Compassion) seal. On the right is the Mother of the Family seal. On the left is the Heart of the Family seal. Next, on the right is the Lakshmi (Lakshmi, the goddess of fortune) seal. Next, on the left is the Tara (Tara, the savior goddess) seal. Next, on the right is the Accomplishing Meaning Bodhisattva seal. Next, on the left is the Mahāsthāmaprāpta (Mahāsthāmaprāpta, the Bodhisattva of Great Strength) seal. The seals of the remaining Mantras and Vidyas, etc., are placed on the left and right, up to the two corners. Next, on the southern side, draw the Vajra seal. On the right is the Mother of the Family seal. On the left is the Heart of the Family seal. Next, on the right is the Vajra Fist seal. Next, on the left is the Eating Vajra seal. Next, on the right is the Vajra seal. Next, on the left is the Vajra Club seal. The seals of the remaining Mantras and Vidyas, etc., are placed on the left and right, up to the two corners. Next, on the southern side of the western gate, draw the Brahmā (Brahmā, the Hindu god of creation) seal and the auspicious Brahmā Vidya, along with all the retinue, up to...
南角門北。畫達羅神印及。妃印並諸眷屬。乃至北角。次第三曼荼羅。畫八方神各與眷屬。令滿其位。第二曼荼羅門外。右邊畫難陀龍王。左邊畫拔難陀龍王。於三曼荼羅門外。右邊畫孫陀龍王。優波孫陀龍王。曼荼羅外。畫甘露瓶印。如前作曼荼羅法已。及供養已。次應如法作三種事護摩。為欲遣除毗那夜迦故。應作阿毗遮嚕事。為自利益故。應作補瑟徴迦事。為息諸災難故。應作扇底迦事。應以當部成辦諸事真言。作阿毗遮嚕迦事。或用甘露瓶真言。通三部用。應用當部心明。作補瑟徴迦事。應以當部母明。作扇底迦事。于曼荼羅所集聖者及以諸天。各各以本真言而作三種護摩。或以成辦諸事真言。而作其護摩處。曼荼羅西面門南作之。如護摩法。酥等諸物。以三事真言。各供養百遍。或加其數。為欲加威諸真言故。應作如是三種護摩。次為三部諸真言等。各供養七遍。其三部主應加其數。或但三部各供養百遍。如不辦者。七遍三遍亦得滿足。所持真言主。于臺曼荼羅內部尊之下安置。于曼荼羅外東面。別安訶利帝母。南面安置輸利尼。西面安置醫迦熱吒。北面安置句吒嚙利。隨彼所樂而奉獻之。如法供養諸真言已。及護摩已前之安瓶。隨所為者。誦彼真言。而用加被。于本尊前。所安之瓶。還用彼真言而加被之
。其臺內瓶。應用明王真言而作加被。當門為軍荼利所安置瓶。亦須用彼真言加被。于臺曼荼羅東面兩角。所安置瓶。東北角者。以部心真言。東南角者。用部母真言。西北角者。用能辦諸真言。西南角者。用一切真言。如是加被此上瓶已。及供養已。次應右繞。如前已說灌頂之法此亦如是。安置吉祥。所謂谷實藥草花果香樹枝葉花鬘及寶。置於瓶內。新帛繒彩。用纏其頸。諸灌頂法皆應如是。即令同伴灌行者頂。其同伴者。皆須持誦如法清凈。或求阿阇梨。與其灌頂。為欲除遣諸作障故。先用軍荼利瓶而用灌頂。第四應用所持真言而用灌頂。其餘二瓶隨意而用。如是畢已。應以手黃涂香薰香芥子線釧衣服皆應受用。如法灌頂了已。復為息諸障故。應作護摩。了已便即發遣。或於平凈處所。但一彩色作小曼荼羅。極令方正。其量二肘。安置三部大印西面朔印。如前安置凈瓶。如法灌頂。即應離諸障難。本尊歡喜。不久速成此是秘密最勝悉地。
蘇悉地羯啰經光顯諸物品第三十二
複次如法灌頂畢已。應作護摩。經三七日或一七日。或經一月。或隨其成就相應。或於本法所說。每日三時。用酥密及酪和以胡麻。應作護摩。或依本法或獻乳粥。或以酪飯。所成就物。每日三時。以香薰之。以香水灑。以真言加
【現代漢語翻譯】 現代漢語譯本：其臺內的瓶子，應用明王（Vidyaraja，意為明咒之王）真言進行加持。當門處為軍荼利（Kundali，意為盤繞者）所安置的瓶子，也必須用那個真言加持。在臺曼荼羅（Mandala，意為壇場）東面的兩個角上所安置的瓶子，東北角的，用部心真言；東南角的，用部母真言；西北角的，用能辦諸真言；西南角的，用一切真言。像這樣加持這些瓶子之後，以及供養之後，接下來應該右繞。像前面已經說過的灌頂之法，這裡也像那樣安置吉祥物，也就是穀物、果實、藥草、花果、香樹枝葉、花鬘以及寶物，放置在瓶內。用新的絲綢綵帶纏繞瓶頸。各種灌頂法都應該像這樣。然後讓同伴給修行者灌頂。那些同伴，都必須持誦如法，保持清凈。或者尋求阿阇梨（Acharya，意為導師），為他灌頂。爲了去除各種作障，先用軍荼利瓶進行灌頂。第四應用所持真言進行灌頂。其餘兩個瓶子隨意使用。像這樣完成之後，應該用手塗抹黃色的涂香，用薰香、芥子、線釧、衣服，都應該受用。如法灌頂完成之後，爲了再次平息各種障礙，應該作護摩（Homa，意為火供）。完成之後就立即遣送。或者在平坦乾淨的地方，只用一種顏色製作小曼荼羅，務必使其方正，其大小為二肘。安置三部大印，西面安置朔印。像前面那樣安置凈瓶，如法灌頂，就應該遠離各種障礙和災難，本尊（Ishta-deva，意為本尊神）歡喜，不久就能迅速成就。這是秘密最殊勝的悉地（Siddhi，意為成就）。 《蘇悉地羯啰經》光顯諸物品第三十二 再次，如法灌頂完畢后，應作護摩。經過三七日或一七日，或經過一個月，或隨著其成就相應，或按照本法所說，每日三時，用酥油、蜂蜜以及凝乳混合胡麻，應該作護摩。或者依照本法獻乳粥，或者用凝乳飯。所成就的物品，每日三時，用香薰，用香水灑，用真言加持。
【English Translation】 English version: The bottles within the altar should be blessed using the Vidyaraja (King of Knowledge, referring to mantra kings) mantra. The bottle placed at the entrance by Kundali (The coiled one) must also be blessed with that mantra. The bottles placed at the two eastern corners of the altar mandala (sacred diagram) should be blessed as follows: the one at the northeast corner with the kula-heart mantra, the one at the southeast corner with the kula-mother mantra, the one at the northwest corner with the mantra for accomplishing all things, and the one at the southwest corner with the all-encompassing mantra. After blessing these bottles in this way, and after making offerings, one should circumambulate clockwise. The method of empowerment is as previously described, and auspicious items should be arranged in the same way. These include grains, fruits, medicinal herbs, flowers, fruits, fragrant tree branches and leaves, flower garlands, and jewels, placed inside the bottles. New silk ribbons should be used to wrap around the necks of the bottles. All empowerment rituals should be performed in this way. Then, have companions empower the practitioner. These companions must all be pure and uphold the mantras correctly. Alternatively, seek an Acharya (teacher) to perform the empowerment. To remove all obstacles, first empower with the Kundali bottle. Fourth, empower with the mantra one holds. The remaining two bottles can be used as desired. After completing this, one should apply yellow scented paste, incense, mustard seeds, thread bracelets, and clothing. After the empowerment is properly completed, one should perform a homa (fire offering) to pacify all obstacles. After completing this, one should immediately dispatch. Or, in a flat, clean place, create a small mandala using only one color, making it perfectly square, measuring two cubits in size. Place the three kula great mudras, with the crescent-moon mudra facing west. Place the clean bottles as before, and perform the empowerment properly. One should then be free from all obstacles and difficulties, the Ishta-deva (personal deity) will be pleased, and swift accomplishment will soon be attained. This is the secret, supreme siddhi (accomplishment). Susiddhikara Sutra, Chapter 32: Manifesting Various Articles Furthermore, after the proper empowerment is completed, one should perform a homa. For three weeks, or one week, or one month, or according to the corresponding accomplishment, or as stated in the original text, three times a day, using ghee, honey, and yogurt mixed with sesame seeds, one should perform a homa. Or, according to the original text, offer milk porridge, or yogurt rice. The accomplished items should be fumigated with incense, sprinkled with scented water, and blessed with mantras three times a day.
被。其眼觀視其物。以吉祥環。安置於指。撝按其物。以牛黃水或白芥子。灑散其上。及於節日。加諸供具。奉獻彼物。若白月成者。取十五日。若黑月成者。取十四日。如斯光顯其物。皆用部母真言。復重加諸香花鬘等物供養。以香涂手。安置茅環。按所成物。畢夜持誦。于夜三時。誦百八遍。如斯光顯成就之物。從始至終。皆應如是。若具此法。速得成就。
佛部光顯真言曰。
唵 帝誓帝若娑尾(二合)寧(上)悉悌娑(去)大也𤙖泮吒(二合)
蓮花部光顯真言曰。
唵 爾(去)比也(二合)爾(去)比也(二合)爾(去)缽也莽訶(去)室哩曳莎(去)訶(去)
金剛部光顯真言曰。
唵 若嚩(二合)羅若嚩(引二合)羅也滿度莎(去)訶(去)
於三部法。皆用赤羯啰微啰花。以真言持誦。散灑其物。或用忙落底花。或白芥子。初首及末乃至中間。皆應如是。散沾其物。或有境界及見異相。亦如是散。臨欲成就亦如是散。便成光顯。若欲成就酥等之物。真言香水用灑其物。便成光顯。以如是法而光顯物。縱不成者。不應間斷。或作曼荼羅。以為光顯。如前凈地。用五種色。作曼荼羅。其量四肘。而開一門。于內院東面。先置輪印。于東北角。置缽印。東
【現代漢語翻譯】 現代漢語譯本：然後，（修行者）用眼睛觀察那個物品，用吉祥環（一種象徵吉祥的環）安放在手指上，按壓那個物品，用牛黃水或白芥子灑在上面。在節日時，增加各種供具，奉獻那個物品。如果是白月（農曆上半月）圓滿時，就取十五日；如果是黑月（農曆下半月）圓滿時，就取十四日。像這樣使那個物品光顯，都使用部母真言（每個部類的根本真言）。再次加上香、花鬘等物品供養。用香涂手，安放茅草環，按壓所要成就的物品，整夜持誦。在夜間三個時辰，誦一百零八遍。像這樣使光顯成就的物品，從始至終，都應該這樣做。如果具備這個方法，就能迅速得到成就。
佛部光顯真言曰：
唵，帝誓帝若娑尾寧悉悌娑大也𤙖泮吒（二合）。
蓮花部光顯真言曰：
唵，爾比也（二合），爾比也（二合），爾缽也莽訶室哩曳莎訶。
金剛部光顯真言曰：
唵，若嚩（二合）羅若嚩（引二合）羅也滿度莎訶。
對於三部（佛部、蓮花部、金剛部）的修法，都用赤羯啰微啰花（一種紅色的花），用真言持誦，散灑在那個物品上。或者用忙落底花（一種花），或者白芥子。從開始到結束，乃至中間，都應該像這樣，散灑沾染那個物品。或者有境界出現以及見到奇異景象，也像這樣散灑。臨近成就時也像這樣散灑，便能成就光顯。如果想要成就酥油等物品，用真言香水灑在那個物品上，便能成就光顯。用這樣的方法來光顯物品，即使沒有成就，也不應該間斷。或者製作曼荼羅（壇城），用來光顯。像前面所說的凈化過的場地一樣，用五種顏色，製作曼荼羅，其大小為四肘（一種長度單位），並開一個門。在內院的東面，先放置輪印（代表輪寶的印），在東北角，放置缽印（代表缽的印），東
【English Translation】 English version: Then, the practitioner observes the object with his eyes, places a 'auspicious ring' (吉祥環, a ring symbolizing auspiciousness) on his finger, presses the object, and sprinkles it with 'gorocana water' (牛黃水, water mixed with cow bile) or white mustard seeds. On festival days, he adds various offerings and dedicates the object. If it is the full moon of the white month (白月, the waxing half of the lunar month), he takes the fifteenth day; if it is the full moon of the black month (黑月, the waning half of the lunar month), he takes the fourteenth day. In this way, he makes the object radiant, using the 'root mantra of the family' (部母真言, the fundamental mantra of each family). He adds incense, flower garlands, and other offerings again. He anoints his hands with incense, places a 'kusha grass ring' (茅環, a ring made of kusha grass), presses the object to be accomplished, and recites throughout the night. In the three periods of the night, he recites one hundred and eight times. In this way, the object that is made radiant and accomplished should be treated in this way from beginning to end. If one possesses this method, one will quickly attain accomplishment.
The 'radiant mantra of the Buddha family' (佛部光顯真言) says:
Om, Teje Tejo Savini Siddhi Sadata Ya Hum Phat.
The 'radiant mantra of the Lotus family' (蓮花部光顯真言) says:
Om, Irbiye Irbiye Irpaya Maha Shriye Svaha.
The 'radiant mantra of the Vajra family' (金剛部光顯真言) says:
Om, Jvala Jvala Ya Mandu Svaha.
For the practices of the three families (佛部, Buddha family; 蓮花部, Lotus family; 金剛部, Vajra family), use red 'karavira flowers' (赤羯啰微啰花, a type of red flower), recite the mantra, and sprinkle it on the object. Or use 'malati flowers' (忙落底花, a type of flower), or white mustard seeds. From beginning to end, and even in the middle, one should do it in this way, sprinkling and moistening the object. Or if there are 'realms' (境界, states of consciousness) appearing and seeing strange phenomena, sprinkle in this way as well. When approaching accomplishment, sprinkle in this way as well, and it will become radiant. If one wants to accomplish things like ghee, sprinkle the object with mantra-infused incense water, and it will become radiant. Using this method to make objects radiant, even if it is not accomplished, one should not interrupt it. Or create a 'mandala' (曼荼羅, a sacred diagram), to make it radiant. Like the purified ground mentioned earlier, use five colors to create a mandala, its size being four 'cubits' (肘, a unit of length), and open one door. In the east side of the inner courtyard, first place the 'wheel seal' (輪印, a seal representing the wheel jewel), in the northeast corner, place the 'bowl seal' (缽印, a seal representing the bowl),
南角。置袈裟印。次於北面。置蓮花印。于西北角。置難(上)拏棒印。于東北角。置軍持瓶印。次於南面。置拔折羅印。于東南角。置[(薩-文+(立-一))/木]那棒印。于西南角。置羯攞賒瓶印。次於西面。置金剛鉤金剛拳印。于西南角。置計利吉羅印。于西北角。置遜婆印。復于東面輪。右邊置佛眼部母印。次於北面蓮花印。右邊置半拏啰嚩思寧部母印。次於南面拔折羅印。右邊置忙莽計部母印。次於曼荼羅門外。如前所說。置能摧諸難軍荼利印。依前供養。復于北面。置六臂印。馬頭印。多羅印。戰捺啰(二合)印。及於當部所有眷屬次第安置。其形皆白。復于東面。置如來鑠底印。帝殊啰施印。無能勝明王印。無能勝妃印。復于南面。于當部內所有眷屬次第安之。然于西面。隨意安置三部諸印。次於外院。置俱尾啰等八方大神。于其空處。任置三部內成辦諸事真言等主。次於中臺。置所持部主印。所成就物。隨於本法所說。置於其中。安其部主中臺印上。其物東邊。置真言本所持印。其物西邊。安護摩爐。次於西邊。持誦人坐。各各以本真言。依法召請。如前所說。次第供養。供養畢已。以三部母明。次第護摩。光顯其物。然後以本真言護摩。而作光顯。于諸光顯法中。護摩為最。凡初護摩。先以部
【現代漢語翻譯】 現代漢語譯本 南角放置袈裟印（象徵佛陀的僧袍）。接著在北面，放置蓮花印（象徵清凈）。在西北角，放置難拏棒印（一種降魔的法器）。在東北角，放置軍持瓶印（僧侶使用的水瓶）。接著在南面，放置拔折羅印（金剛杵，象徵堅固）。在東南角，放置[(薩-文+(立-一))/木]那棒印（一種法器）。在西南角，放置羯攞賒瓶印（寶瓶）。接著在西面，放置金剛鉤金剛拳印（象徵鉤召和降伏）。在西南角，放置計利吉羅印（一種手印）。在西北角，放置遜婆印（一種手印）。 再次於東面輪的右邊，放置佛眼部母印（佛眼部的女性本尊）。接著在北面蓮花印的右邊，放置半拏啰嚩思寧部母印（觀音部的女性本尊）。接著在南面拔折羅印的右邊，放置忙莽計部母印（金剛部的女性本尊）。接著在曼荼羅門外，如前所述，放置能摧諸難軍荼利印（能摧毀一切困難的軍荼利明王印）。依照之前的儀軌進行供養。再次於北面，放置六臂印（六臂觀音印）、馬頭印（馬頭明王印）、多羅印（度母印）、戰捺啰(二合)印（月光菩薩印），以及屬於該部的所有眷屬，依次安置，他們的形象都是白色的。 再次於東面，放置如來鑠底印（如來佛母印）、帝殊啰施印（一種手印）、無能勝明王印（無能勝明王印）、無能勝妃印（無能勝妃印）。再次於南面，將屬於該部的所有眷屬，依次安置。然後在西面，隨意安置三部諸印（佛部、蓮花部、金剛部）。接著在外院，安置俱尾啰（俱吠羅）等八方大神。在空餘的地方，隨意安置三部內成就諸事的真言等主。 接著在中臺，放置所持部主印（所修持的本尊印）。將所成就的物品，按照本法所說，放置在其中。安放在部主的中臺印上。在物品的東邊，放置真言本所持印（真言根本所持的印）。在物品的西邊，安放護摩爐。接著在西邊，持誦人就坐。各自以本真言，依法召請。如前所述，依次供養。供養完畢后，以三部母明（佛部母、蓮花部母、金剛部母的真言），依次護摩，光顯其物。然後以本真言護摩，而作光顯。在各種光顯法中，護摩最為重要。凡是初次護摩，先以部...
【English Translation】 English version In the south corner, place the Kāṣāya Mudrā (representing the Buddha's robe). Next, on the north side, place the Lotus Mudrā (symbolizing purity). In the northwest corner, place the Nanda Staff Mudrā (a type of weapon for subduing demons). In the northeast corner, place the Kundika Mudrā (a water bottle used by monks). Next, on the south side, place the Vajra Mudrā (the diamond scepter, symbolizing firmness). In the southeast corner, place the [(Sa-文+(立-一))/木]na Staff Mudrā (a type of weapon). In the southwest corner, place the Kalaśa Pot Mudrā (treasure vase). Next, on the west side, place the Vajra Hook and Vajra Fist Mudrā (symbolizing summoning and subduing). In the southwest corner, place the Kili-kila Mudrā (a hand gesture). In the northwest corner, place the Sumbha Mudrā (a hand gesture). Again, on the right side of the eastern wheel, place the Buddha Eye Mother Mudrā (the female deity of the Buddha Eye family). Next, on the right side of the Lotus Mudrā on the north side, place the Pāṇḍaravāsinī Mother Mudrā (the female deity of the Lotus family, Avalokiteśvara). Next, on the right side of the Vajra Mudrā on the south side, place the Māmaki Mother Mudrā (the female deity of the Vajra family). Next, outside the Mandala gate, as previously mentioned, place the Kundali Mudrā that can destroy all difficulties (the Kundali Vidyārāja Mudrā that can destroy all difficulties). Perform offerings according to the previous ritual. Again, on the north side, place the Six-Armed Mudrā (Six-Armed Avalokiteśvara Mudrā), the Hayagrīva Mudrā (Hayagrīva Vidyārāja Mudrā), the Tārā Mudrā (Tārā Mudrā), the Candra (two combined) Mudrā (Moonlight Bodhisattva Mudrā), and all the retinue belonging to that family, placing them in order, their forms all white. Again, on the east side, place the Tathāgata Śakti Mudrā (Tathāgata Buddha Mother Mudrā), the Tejorāśi Mudrā (a hand gesture), the Aparājita Vidyārāja Mudrā (Aparājita Vidyārāja Mudrā), the Aparājitā Consort Mudrā (Aparājitā Consort Mudrā). Again, on the south side, place all the retinue belonging to that family in order. Then, on the west side, freely place the Mudrās of the three families (Buddha family, Lotus family, Vajra family). Next, in the outer courtyard, place the eight great deities of the directions, such as Kuvera (Kubera). In the empty spaces, freely place the lords of the mantras, etc., who accomplish all matters within the three families. Next, in the central platform, place the Mudrā of the family lord held (the Mudrā of the deity being practiced). Place the objects to be accomplished within it, according to what is said in the original Dharma. Place it on the central platform Mudrā of the family lord. On the east side of the object, place the Mudrā held by the original mantra (the Mudrā held by the root mantra). On the west side of the object, place the Homa stove. Next, on the west side, the practitioner sits. Each invokes according to the Dharma with their own mantra. Offerings are made in order as previously mentioned. After the offerings are completed, perform Homa in order with the three family mother mantras (the mantras of the Buddha family mother, Lotus family mother, and Vajra family mother), illuminating the object. Then, perform Homa with the root mantra, and make it luminous. Among all the luminous Dharmas, Homa is the most important. For the first Homa, first with the family...
母明。持誦香水灑凈其物護摩既畢。亦如是灑。或用忙莽計心明。或用四字明王真言。通用三部。護摩而作光顯。隨其所用真言。為護摩者。初且誦其真言。次誦求請之句。復中間誦其真言。複誦求請之句。復亦誦其真言。還安求請句。如是真言之中。三處上中下分。安置求請之句。最後安其𤙖泮吒莎(去)訶(去)字所謂阇嚩(二合放光)攞阇嚩(引二合)攞也(令放光) 悉地(成) 娑(去)馱也(令成)爾(去)卑*也 爾(去)跛耶跛跢跛跢(去二合)南(諸威輝者) 帝阇(潤澤) 帝阇也(令潤澤) 拔馱也(令增長) 忙尾覽摩(莫延遲)阿(去)尾賒(遍入) 啰乞沙(二合護持)散爾(輕)甜(令瑞現前) 俱(上)嚕(日耳)𤙖泮吒莎(去)訶(去)以如是等求請之句。光顯其物。前後中間。種種重說亦無所妨。護摩畢已。次應持誦白羯啰尾啰花。散其物上而作光顯。或持誦赤羯啰尾啰花。或用白芥子。或用酥摩那花而作光顯。先用涂香涂手。以按其物。次以諸花持誦而散。次散白芥子。次燒香薰之。次後持誦香水而灑。應知如是次第。初中后夜三時。以本尊主真言。持誦香水真言而灑。以誦本持真言。而灑畢已。如前護摩唸誦。乃至日出。具此法者。速得成就。如是光顯諸物及
【現代漢語翻譯】 現代漢語譯本 母明（根本咒語）。持誦咒語，用香水灑凈物品，護摩（火供）結束后，也像這樣灑凈。或者使用忙莽計心明（一種咒語），或者使用四字明王真言（四字明王的真實咒語）。通用三部（三種不同的類別）。通過護摩來使其光顯。根據所使用的真言（咒語），為護摩者，首先誦讀其真言，然後誦讀求請之句。再在中間誦讀其真言，再誦讀求請之句。再次誦讀其真言，放回求請句。像這樣在真言之中，上中下三處分開，安置求請之句。最後安放𤙖泮吒莎（去）訶（去）字，也就是阇嚩（二合放光）攞阇嚩（引二合）攞也（令放光）悉地（成就）娑（去）馱也（令成）爾（去）[卑*也]（威輝）爾（去）跛耶跛跢跛跢（去二合）南（諸威輝者）帝阇（潤澤）帝阇也（令潤澤）拔馱也（令增長）忙尾覽摩（莫延遲）阿（去）尾賒（遍入）啰乞沙（二合護持）散爾（輕）甜（令瑞現前）俱（上）嚕（日耳）𤙖泮吒莎（去）訶（去）。以像這些求請之句，光顯其物。前後中間，種種重複說也沒有妨礙。護摩完畢后，接著應該持誦白羯啰尾啰花（白色羯啰尾啰花），散在其物上而使其光顯。或者持誦赤羯啰尾啰花（紅色羯啰尾啰花），或者用白芥子，或者用酥摩那花（酥摩那花）而使其光顯。先用涂香涂手，以按其物。接著用諸花持誦而散。接著散白芥子。接著燒香薰之。接著之後持誦香水而灑。應該知道像這樣的次第。初中后夜三時，以本尊主真言（本尊的主要咒語），持誦香水真言而灑。以誦本持真言，而灑完畢后，如前護摩唸誦，乃至日出。具備此法者，迅速得到成就。像這樣光顯諸物及
【English Translation】 English version Mūla-vidyā (root mantra). After chanting the mantra, sprinkling fragrant water to purify the objects, and completing the homa (fire offering), sprinkle in the same way. Or use the Maṃ Maṃga Citta mantra (a type of mantra), or use the four-syllable Vidyārāja mantra (the true mantra of the four-syllable Wisdom King). Commonly used in the three categories. Manifest its radiance through homa. According to the mantra used, for the performer of the homa, first recite the mantra, then recite the phrases of supplication. Then, in the middle, recite the mantra again, then recite the phrases of supplication again. Recite the mantra again, and then place the supplication phrases back. In this way, within the mantra, divide the phrases of supplication into three parts: upper, middle, and lower. Finally, place the syllables Oṃ Phaṭ Svāhā, which are Jvala Jvala Ya Siddhi Sādhaya Īrbya Īryapaya Pata Pata Nām Teja Tejaya Vardhaya Mā Vilamba Āveśa Rakṣa Śāntiṃ Kuru Oṃ Phaṭ Svāhā. With these phrases of supplication, manifest the radiance of the objects. Repeating them in various ways, before, after, and in the middle, is not a hindrance. After completing the homa, then one should chant and scatter white Karavīra flowers (white Karavīra flowers) on the objects to manifest their radiance. Or chant and scatter red Karavīra flowers (red Karavīra flowers), or use white mustard seeds, or use Sumanā flowers (Sumanā flowers) to manifest their radiance. First, apply scented ointment to the hands and press the objects. Then, scatter the various flowers while chanting. Then, scatter white mustard seeds. Then, fumigate with incense. Then, afterward, sprinkle with fragrant water while chanting. One should know this order. At the three times of the first, middle, and last watches of the night, use the principal mantra of the main deity (the main mantra of the main deity), chanting the mantra of fragrant water while sprinkling. After sprinkling by chanting the principal mantra, perform the homa and recitation as before, until sunrise. One who possesses this method will quickly attain accomplishment. In this way, manifesting the radiance of the objects and
與己身。決定速得成就。其物縱少。亦獲大驗。具此法者。其物增多。及得清凈。是故應作光顯之法。此名一切成就秘密之法。于諸節日。應作如是光顯之法。餘日隨時而作光顯。唸誦遍數滿已。欲作成就法時。先應初夜具作光顯之法。然後成就。
蘇悉地羯啰經卷中 大正藏第 18 冊 No. 0893a 蘇悉地羯羅經
蘇悉地羯啰經卷下
大唐中天竺三藏輸波迦羅譯
分別悉地時分品第三十三
複次我今解釋如說吉祥成就時節。行者知已尋求悉地。其時節者。八月臘月正月二月及四月。此等五月白十五日。應作上成就。其四月時。必有雨難。於二月時。亦有風難。于正月時。有種種難。但其臘月無諸難事。於八月時。應有雷雹霹靂之難。如上所說之難皆成就相。此五個月求但作成就亦當應作扇底迦事。即此五月黑十五日。應作中下二成就法。亦當應作補瑟徴迦事。阿毗遮魯迦二事。于月蝕時。成就最上之物。于日蝕時。通上中下成就之物。或月十五日。或七或一。或十三日。或用三日。應作成就及一切事。若作最上成就。應取上宿曜時。其中下法類此應知。然諸宿中。鬼宿為最。若作猛利成就。還依猛利宿曜時等。或與三種事法相應。其所成就亦依三事而作。或如本法所
【現代漢語翻譯】 現代漢語譯本：與自身相應。決定迅速獲得成就。物品即使很少，也能獲得大的驗證。具備此法的人，其物品會增多，並且變得清凈。因此，應該施行光顯之法。這被稱為一切成就的秘密之法。在各種節日，應該施行這樣的光顯之法。其餘日子隨時施行光顯。唸誦的遍數圓滿后，想要作成就法時，首先應該在初夜完整地施行光顯之法，然後才能成就。
《蘇悉地羯啰經》卷中 大正藏第 18 冊 No. 0893a 《蘇悉地羯啰經》
《蘇悉地羯啰經》卷下
大唐中天竺三藏輸波迦羅譯
分別悉地時分品第三十三
再次，我現在解釋如所說的吉祥成就時節。修行者知道后，尋求悉地（Siddhi，成就）。其時節是：八月、臘月、正月、二月及四月。這五個月的白月（ शुक्ल पक्ष）十五日，應該作上成就。在四月時，必定有雨的災難。在二月時，也有風的災難。在正月時，有種種災難。但是臘月沒有各種災難。在八月時，應該有雷雹霹靂的災難。如上所說的災難都是成就的徵兆。這五個月求成就，但作成就，也應當作扇底迦（Śāntika，息災）之事。即這五個月的黑月（ कृष्ण पक्ष）十五日，應該作中下二種成就法，也應當作補瑟徴迦（Pauṣṭika，增益）之事，阿毗遮魯迦（Ābhicāruka，降伏）二事。在月蝕時，成就最上的物品。在日蝕時，通用於上中下成就的物品。或者月亮十五日，或者七日，或者一日，或者十三日，或者用三日，應該作成就及一切事。如果作最上成就，應該取上宿曜（Nakṣatra，星宿）之時。其中下法類比這應該知道。然而在各種星宿中，鬼宿最為殊勝。如果作猛利成就，還依猛利宿曜之時等。或者與三種事法相應，其所成就也依三種事而作，或者如本法所說。
【English Translation】 English version: Corresponding with oneself. It is certain to quickly attain accomplishment. Even if the items are few, great verification will be obtained. For those who possess this method, their items will increase and become purified. Therefore, one should perform the 'illumination' (光顯) ritual. This is called the secret method of all accomplishments. On various festivals, one should perform such 'illumination' rituals. On other days, perform 'illumination' at any time. After the number of recitations is complete, when one wants to perform the accomplishment method, one should first completely perform the 'illumination' ritual in the early evening, and then one can achieve accomplishment.
Susiddhikara Sutra, Scroll Middle Taisho Tripitaka Volume 18, No. 0893a, Susiddhikara Sutra
Susiddhikara Sutra, Scroll Lower
Translated by Tripitaka Śubhakarasimha of Central India, Tang Dynasty
Chapter Thirty-Three: Distinguishing the Times for Accomplishment
Furthermore, I will now explain the auspicious times for accomplishment as described. The practitioner, knowing this, should seek Siddhi (成就, accomplishment). The times are: the eighth month, the twelfth month, the first month, the second month, and the fourth month. On the fifteenth day of the bright half ( शुक्ल पक्ष, Shukla Paksha) of these five months, one should perform the supreme accomplishment. In the fourth month, there will certainly be the difficulty of rain. In the second month, there will also be the difficulty of wind. In the first month, there will be various difficulties. However, the twelfth month has no such difficulties. In the eighth month, there should be the difficulty of thunder, hail, and lightning. The difficulties mentioned above are all signs of accomplishment. Seeking accomplishment in these five months, but performing accomplishment, one should also perform Śāntika (扇底迦, pacifying) activities. That is, on the fifteenth day of the dark half ( कृष्ण पक्ष, Krishna Paksha) of these five months, one should perform the middle and lower two types of accomplishment methods, and should also perform Pauṣṭika (補瑟徴迦, increasing) activities, and Ābhicāruka (阿毗遮魯迦, subjugating) activities. At the time of a lunar eclipse, one accomplishes the most supreme items. At the time of a solar eclipse, it is suitable for accomplishing items of the supreme, middle, and lower levels. Or on the fifteenth day of the month, or the seventh day, or the first day, or the thirteenth day, or using three days, one should perform accomplishment and all activities. If performing the supreme accomplishment, one should take the time of the supreme Nakṣatra (宿曜, constellation). The middle and lower methods should be understood similarly. However, among all the constellations, the Ghost Constellation is the most excellent. If performing fierce accomplishment, one should still rely on the time of the fierce Nakṣatra, etc. Or corresponding with the three types of activities, the accomplishment is also performed according to the three activities, or as stated in the original method.
說。或依本尊指授。然十正二月一日至十五日。于其中間應作一切成就及事。或取本尊指日。或諸月中黑白十三日亦得成就。七月八月是雨時後節。應於此時作扇底迦法。九月十月是冬初節。應於此時作補瑟徴迦法。三月四月是春後節。應於此時作阿毗遮嚕迦法。正月二月是春初節。應於此時通一切事。五月六月是雨初節。要欲成者作下悉地。如是春冬及雨後節。亦應成就三種悉地。此中九品分別。隨類分配。于初夜分。下成就時。于中夜分。中成就時。於後夜分。上成就時。于初夜分。是作扇底迦事時。于中夜分。是作阿毗遮嚕迦事時。於後夜分。是作補瑟徴迦事時。於此三事。九品分別。隨類相應。知其時節。于其時分所現之相。辨上中下。然于日月蝕時。即當作法。不觀時分。凡猛利成就及阿毗遮嚕迦事。日月蝕時最是相應。凡起首成就。三日二日一日斷食。上中下事。類日應知。
蘇悉地羯啰經圓備成就品第三十四
複次當說本法闕少成就支身。若恐身力不濟。勿須斷食。唸誦遍數滿已。欲起成就。更須唸誦護摩。花香讚歎種種供養。觀念本尊。取白㲲縷。令童女合為繩。如前作法。系作七結。誦明七百遍。于晨朝時。以系其腰。便止失精。明曰。
唵 若(而也反)以俱忙束訖啰(二合
【現代漢語翻譯】 現代漢語譯本：佛說，或者依照本尊（Ishtadevata，個人崇拜的神）的指引和傳授。在每年十月、正月（農曆）的初一到十五，在這期間應該進行一切成就法事。或者選擇本尊相應的日子，或者在每月的黑白十三日也可以進行成就法事。七月八月是雨季之後的時節，應該在這個時候進行扇底迦法（Śāntika，息災法）。九月十月是冬季開始的時節，應該在這個時候進行補瑟徴迦法（Puṣṭika，增益法）。三月四月是春季之後的時節，應該在這個時候進行阿毗遮嚕迦法（Abhicāruka，降伏法）。正月二月是春季開始的時節，應該在這個時候進行一切法事。五月六月是雨季開始的時節，想要成就者可以做下悉地（Siddhi，成就）。像這樣，在春季、冬季以及雨季之後的時節，也應該成就三種悉地。這裡有九品分別，根據類別進行分配。在初夜時分，進行下品成就；在中夜時分，進行中品成就；在後夜時分，進行上品成就。在初夜時分，是進行扇底迦法事的時候；在中夜時分，是進行阿毗遮嚕迦法事的時候；在後夜時分，是進行補瑟徴迦法事的時候。對於這三種法事，有九品分別，根據類別相應。瞭解其時節，在其時分所顯現的征相，辨別上中下品。然而在日食月食的時候，就可以進行作法，不看時辰。凡是猛烈的成就法事以及阿毗遮嚕迦法事，在日食月食的時候最為相應。凡是開始進行成就法事，可以斷食三天、兩天、一天，上品、中品、下品法事，按照天數應該知曉。
《蘇悉地羯啰經》圓備成就品第三十四
再次，應當說本法缺少成就的支分。如果擔心身體力量不足，不必斷食。唸誦的遍數滿了之後，想要開始成就法事，更需要念誦、護摩（Homa，火供）、花香讚歎種種供養。觀想本尊，取用白色的㲲（一種毛織物）縷，讓童女合成為繩子，像之前那樣作法，繫上七個結，誦唸真言七百遍，在早晨的時候，用它繫在腰間，便可以阻止失精。真言如下：
唵 若以俱忙束訖啰（二合）
【English Translation】 English version: The Buddha said, or according to the guidance and instruction of one's Ishtadevata (personal deity). From the first to the fifteenth day of the tenth and first months (lunar calendar), one should perform all accomplishments and rituals during this period. Or choose a day corresponding to the Ishtadevata, or the thirteenth day of both the waxing and waning moon in each month can also be used for accomplishment. July and August are the seasons after the rainy season, and one should perform Śāntika (pacifying) rituals at this time. September and October are the beginning of winter, and one should perform Puṣṭika (increasing) rituals at this time. March and April are the seasons after spring, and one should perform Abhicāruka (subjugating) rituals at this time. January and February are the beginning of spring, and one should perform all rituals at this time. May and June are the beginning of the rainy season, and those who wish to achieve accomplishment can perform lower Siddhi (achievement). In this way, in spring, winter, and the seasons after the rainy season, one should also achieve the three types of Siddhi. Here there are nine grades of distinction, which are allocated according to category. In the first part of the night, one performs lower-grade accomplishment; in the middle part of the night, one performs middle-grade accomplishment; in the last part of the night, one performs upper-grade accomplishment. The first part of the night is the time to perform Śāntika rituals; the middle part of the night is the time to perform Abhicāruka rituals; the last part of the night is the time to perform Puṣṭika rituals. For these three types of rituals, there are nine grades of distinction, which correspond according to category. Knowing the seasons, and discerning the signs that appear at the time, one can distinguish between upper, middle, and lower grades. However, during solar and lunar eclipses, one can perform rituals without regard to the time. All fierce accomplishment rituals and Abhicāruka rituals are most appropriate during solar and lunar eclipses. Whenever beginning accomplishment rituals, one can fast for three days, two days, or one day; the upper, middle, and lower grade rituals should be known according to the number of days.
Susiddhikara-sūtra, Chapter 34: Complete Accomplishment
Furthermore, it should be said that this Dharma lacks the limbs of accomplishment. If one is worried about insufficient physical strength, there is no need to fast. After the number of recitations is completed, and one wishes to begin the accomplishment ritual, one needs to recite, perform Homa (fire offering), and make various offerings of flowers, incense, and praise. Visualize the Ishtadevata, take white wool thread, and have a virgin girl combine it into a rope. Perform the ritual as before, tie seven knots, and recite the mantra seven hundred times. In the morning, tie it around the waist, and one can prevent seminal emission. The mantra is as follows:
Om Yoke Kumaara Sookra
)滿馱寧(上)莎(去)訶(去)曀醯曀醯莽忙伽(去輕呼)寧(上)乞使(二合)缽啰(二合)忙尾舍蘇(上)么啰(二合)帝莽若(而也反)囊莽比僧室㗚(二合)底(丁以反)也(二合)微者[口*(肄-聿+余)]多(去)忙指嚂唵啰乞產(二合)俱嚕俱嚨擬(宜以反)尼(上)莎訶 唵俱蘭達哩滿馱𤙖泮吒(二合)
俱摩羅明。佛部中用。俱嚨擬(宜以反)尼明。蓮花部用。忙莽計明。金剛部用。
初中後分間。誦求請之句。若於本法。自無求請之句。應取安之。然此三明當部用之。其持誦繩。或每日系。或作光顯法時。應系作曼荼羅時。唸誦之時。于節日時。皆須急系。又除惛沈故。應閤眼藥。蘇嚕多安膳那。澀砂蜜。龍腦香。蓽茇。婆羅門桂。得[(薩-文+(立-一))/木]啰香。自生石蜜。各取等分。搗篩為粖。以馬口沫。相和細研。復以此明持誦百遍。成就之時。數數洗面。以藥涂眼。除去懈怠及以惛沈。有諸難起。遙皆悉見。佛部明曰。
唵 若嚩(二合)羅路者寧(上)莎訶
蓮花部明曰。
唵 微路枳寧(上)莎(去)訶(去)
金剛部明曰。
唵 滿度哩你異(二合)缽帝(二合)莎訶
此三部明。通一切用之。若有持誦人。今欲
【現代漢語翻譯】 滿馱寧(上)莎(去)訶(去) (Mǎn tuó níng suō hē)：滿馱寧，愿吉祥成就！ 曀醯曀醯莽忙伽(去輕呼)寧(上)乞使(二合)缽啰(二合)忙尾舍蘇(上)么啰(二合)帝莽若(而也反)囊莽比僧室㗚(二合)底(丁以反)也(二合)微者[口(肄-聿+余)]多(去)忙指嚂：迅速！迅速！吉祥的寧，請求，極度地進入，憶念，如同，比僧室㗚底也，微者[口(肄-聿+余)]多，忙指嚂！ 唵啰乞產(二合)俱嚕俱嚨擬(宜以反)尼(上)莎訶 (ōng là qì chǎn jù lū jù lóng nǐ ní suō hē)：唵，保護，做，俱嚨擬尼，愿吉祥成就！ 唵俱蘭達哩滿馱𤙖泮吒(二合) (ōng jù lán dá lī mǎn tuó hōng pàn zhà)：唵，俱蘭達哩，滿馱，吽，泮吒！ 俱摩羅明 (jù mó luó míng)：俱摩羅（Kumāra，童子）真言。佛部中用。 俱嚨擬(宜以反)尼明 (jù lóng nǐ ní míng)：俱嚨擬尼真言。蓮花部用。 忙莽計明 (máng mǎng jì míng)：忙莽計真言。金剛部用。 初中後分間。誦求請之句。若於本法。自無求請之句。應取安之。然此三明當部用之。：在初、中、后三個階段，誦唸祈請的語句。如果原本的修法中沒有祈請的語句，應該加入這些。然而，這三個真言應當在各自的部中使用。 其持誦繩。或每日系。或作光顯法時。應系作曼荼羅時。唸誦之時。于節日時。皆須急系。：持誦用的繩索，或者每日系上，或者在進行光顯法時，應該繫上；製作曼荼羅時，唸誦時，在節日時，都必須快速繫上。 又除惛沈故。應閤眼藥。蘇嚕多安膳那。澀砂蜜。龍腦香。蓽茇。婆羅門桂。得[(薩-文+(立-一))/木]啰香。自生石蜜。各取等分。搗篩為粖。以馬口沫。相和細研。復以此明持誦百遍。成就之時。數數洗面。以藥涂眼。除去懈怠及以惛沈。有諸難起。遙皆悉見。：爲了去除昏沉，應該調製眼藥。蘇嚕多安膳那（Suruta Anjana），澀砂蜜，龍腦香（樟腦），蓽茇（長鬍椒），婆羅門桂，得[(薩-文+(立-一))/木]啰香，自生石蜜，各取等份，搗碎篩成粉末。用馬口沫混合，仔細研磨。再用這些真言持誦一百遍。成就之時，經常洗臉，用藥涂眼，除去懈怠和昏沉。如果有各種困難出現，也能遠遠地看見。 佛部明曰：佛部的真言說： 唵 若嚩(二合)羅路者寧(上)莎訶 (ōng ruò wá luó lù zhě níng suō hē)：唵，若嚩羅路者寧，愿吉祥成就！ 蓮花部明曰：蓮花部的真言說： 唵 微路枳寧(上)莎(去)訶(去) (ōng wēi lù zhī níng suō hē)：唵，微路枳寧，愿吉祥成就！ 金剛部明曰：金剛部的真言說： 唵 滿度哩你異(二合)缽帝(二合)莎訶 (ōng mǎn dù lī nǐ yì bō dì suō hē)：唵，滿度哩你異缽帝，愿吉祥成就！ 此三部明。通一切用之。若有持誦人。今欲：這三個部的真言，可以通用。如果有人持誦，現在想要...
【English Translation】 Mantraning (high tone) Svaha (gone tone) (Svāhā): Mantraning, may it be auspiciously accomplished! Ihi Ihi Mangamgala (gone tone, light pronunciation) Ning (high tone) Kshi (two combined) Prama Visasu (high tone) Marati Mangya Nang Mabisam Sirtti (two combined, ding yi tone) Ya (two combined) Vicara [mouth(肄-聿+余)] Ta (gone tone) Mang Jilam: Quickly! Quickly! Auspicious Ning, request, extremely enter, remember, like, Bisam Sirtti Ya, Vicara [mouth(肄-聿+余)] Ta, Mang Jilam! Om Rakshan (two combined) Kuru Kurungini (yi yi tone) Ni (high tone) Svaha (Om Raksha Kuru Kurungini Svāhā): Om, protect, do, Kurungini, may it be auspiciously accomplished! Om Kurandari Mantrah Hum Phat (two combined) (Om Kurandari Mantra Hum Phat): Om, Kurandari, Mantra, Hum, Phat! Kumaraming (Kumāra-vidyā): Kumāra (Youth) mantra. Used in the Buddha family. Kurungini Ming (Kurungini-vidyā): Kurungini mantra. Used in the Lotus family. Mangmangji Ming (Mangmangji-vidyā): Mangmangji mantra. Used in the Vajra family. In the beginning, middle, and end, recite the sentences of supplication. If there are no sentences of supplication in the original Dharma, they should be added. However, these three mantras should be used in their respective families. The recitation cord, either tie it on daily, or when performing the Light Manifestation ritual, it should be tied on; when making a mandala, during recitation, on festival days, it must be tied on quickly. Also, to remove drowsiness, eye medicine should be compounded. Suruta Anjana, astringent honey, camphor, long pepper, Brahman cinnamon, Deva-dāru incense, naturally occurring rock candy, take equal parts of each, pound and sift into powder. Mix with horse saliva, grind finely. Then, use these mantras to recite a hundred times. When accomplished, wash the face frequently, apply the medicine to the eyes, remove laziness and drowsiness. If any difficulties arise, they can all be seen from afar. The Buddha family mantra says: Om Yovaro Rocani Svaha (Om Yovaro Rocani Svāhā): Om, Yovaro Rocani, may it be auspiciously accomplished! The Lotus family mantra says: Om Vilocani Svaha (Om Vilocani Svāhā): Om, Vilocani, may it be auspiciously accomplished! The Vajra family mantra says: Om Mantriniyapati Svaha (Om Mantriniyapati Svāhā): Om, Mantriniyapati, may it be auspiciously accomplished! These three family mantras can be used universally. If there is a reciter, now wanting to...
成就之時。唸誦若乏。以白檀香和水。用部心明持誦七遍而飲三掬。欲成就時。先以水灑身。應取善相。方可作成就。其善相者。謂商佉。輪。鉤魚。右旋印。白蓮花幢。莎悉底迦印。滿瓶。萬字印。金剛杵。花鬘。或見端正婦人瓔珞嚴身。或見懷妊婦人。或擎衣物。或見歡喜童女。或見凈行婆羅門著新白衣。或見乘車象馬根藥及果。或見奇事。或聞雷聲。或聞誦吠陀聲。或聞吹螺吹角諸音樂聲。或聞孔雀之聲。鶻鷓鵝鸚鵡等吉祥鳥聲。或聞善言慰喻之音。謂起首安樂成就可意之言。或見慶雲閃電微風細雨。或雨天花。或有好香。及見暈虹。於此相中。天所降者為上成就。于空現者是中成就。于地現者為下成就。於此三相。九品分別。如上所現皆是吉祥。反此見者即不成就。見此相已。深生歡喜。以如是心。方作成就。
蘇悉地羯啰經請尊加被成就品第三十五
複次說奉請成就之法。如前所說。時節星曜及瑞相等。于作曼荼羅法中及成就法中。廣以陳說。若不善相現時。即以部母明。護摩牛酥。經一百遍。然後作法。亦得成就悉地。前所分別曼荼羅地。亦應依彼而作成就。若上成就。于山上作。若中成就。于池邊作。若下成就。隨處而作。或與真言相應之處。當就彼作。不依此處。成就稍遲。于有舍利骨
【現代漢語翻譯】 現代漢語譯本：成就之時，如果唸誦有所欠缺，就用白檀香和水，用部心明咒持誦七遍后飲用三掬。想要成就時，先用水灑身，應選取吉祥的徵兆，才可以作成就。這些吉祥的徵兆包括：商佉（海螺），輪（法輪），鉤魚（魚鉤），右旋印（卍字元號），白蓮花幢（白色蓮花旗幟），莎悉底迦印（吉祥印），滿瓶（裝滿的瓶子），萬字印（卍字元號），金剛杵（vajra），花鬘（花環），或者見到端莊的婦人佩戴著瓔珞裝飾身體，或者見到懷有身孕的婦人，或者拿著衣物，或者見到歡喜的童女，或者見到行為清凈的婆羅門穿著嶄新的白色衣服，或者見到乘坐車、象、馬，或者見到草藥和水果，或者見到奇異的事情，或者聽到雷聲，或者聽到誦讀吠陀的聲音，或者聽到吹海螺、吹角等各種音樂的聲音，或者聽到孔雀的聲音，鶻、鷓鴣、鵝、鸚鵡等吉祥鳥類的聲音，或者聽到善意的慰問和鼓勵的聲音，比如『起首安樂，成就可意』之類的話語，或者見到慶雲、閃電、微風、細雨，或者天降花雨，或者有美好的香氣，以及見到日暈、彩虹。在這些徵兆中，天空中出現的屬於上等成就，在空中顯現的屬於中等成就，在地上顯現的屬於下等成就。這三種徵兆又可以分為九品。如上所說的都是吉祥的徵兆，如果見到相反的徵兆，就表示不能成就。見到這些吉祥的徵兆后，要心生歡喜，以這樣的心態，才可以作成就。 《蘇悉地羯啰經》請尊加被成就品第三十五 再次講述奉請成就之法。如前面所說，時節、星曜以及瑞相等，在製作曼荼羅法和成就法中，已經詳細地陳述過了。如果出現不吉祥的徵兆，就用部母明咒，護摩牛酥一百遍，然後作法，也可以成就悉地（成就）。前面所分別的曼荼羅地，也應該依照那裡所說的來作成就。如果是上等成就，就在山上作法；如果是中等成就，就在池邊作法；如果是下等成就，就隨便在什麼地方作法。或者在與真言相應的地方，就應該在那裡作法。不依照這些地方，成就就會稍微遲緩。在有舍利骨的地方
【English Translation】 English version: At the time of accomplishment, if the recitation is deficient, mix white sandalwood with water, recite the 'heart mantra of the family' seven times, and drink three handfuls. When desiring accomplishment, first sprinkle water on the body and choose auspicious signs to proceed with the accomplishment. These auspicious signs include: Shankha (conch shell), Chakra (wheel), Hooked fish (fish hook), Right-turning Swastika (swastika symbol), White lotus banner (white lotus flag), Swastika seal (auspicious seal), Full vase (filled vase), Swastika symbol (swastika symbol), Vajra (vajra), Garland (garland of flowers), or seeing a dignified woman adorned with necklaces and ornaments, or seeing a pregnant woman, or holding clothes, or seeing a joyful maiden, or seeing a pure-conduct Brahmin wearing new white clothes, or seeing riding in a cart, elephant, or horse, or seeing herbs and fruits, or seeing strange events, or hearing thunder, or hearing the sound of reciting the Vedas, or hearing the sound of blowing conches, blowing horns, and various musical sounds, or hearing the sound of peacocks, or the sounds of auspicious birds such as hawks, partridges, geese, parrots, etc., or hearing kind words of comfort and encouragement, such as 'Beginning with peace and joy, accomplishment is desirable,' or seeing auspicious clouds, lightning, gentle breezes, and light rain, or rain of heavenly flowers, or having a pleasant fragrance, and seeing halos and rainbows. Among these signs, those appearing in the sky are of the highest accomplishment, those appearing in the air are of medium accomplishment, and those appearing on the ground are of the lowest accomplishment. These three signs can be further divided into nine grades. As mentioned above, all are auspicious signs; if the opposite is seen, it indicates non-accomplishment. Upon seeing these auspicious signs, generate deep joy, and with such a mind, proceed with the accomplishment. Susiddhikara Sutra, Chapter 35: Requesting the Accomplishment of the Honored Ones' Blessing Furthermore, the method of requesting accomplishment is explained. As mentioned before, the seasons, constellations, and auspicious signs, etc., have been extensively described in the methods of creating mandalas and achieving accomplishments. If inauspicious signs appear, use the 'mother mantra of the family', perform a homa with ghee one hundred times, and then proceed with the practice, and siddhi (accomplishment) can still be achieved. The previously distinguished mandala grounds should also be used for accomplishment according to what was said there. For the highest accomplishment, practice on a mountain; for medium accomplishment, practice by a pond; for the lowest accomplishment, practice anywhere. Or, in a place that resonates with the mantra, practice there. Without relying on these places, accomplishment will be slightly delayed. In a place with relics
制底之中。作一切內法真言。皆得成就。佛生處等八大制底。成就之中最為勝上。然于菩提道場。無一切難。能與成就相應。魔王尚于彼處不能為難。況余諸類。是故一切真言決定成就。凡是猛利成就。于冢間作。或於空室。或於一神獨居之廟。或迥獨樹下。或於河邊。當作成就。若欲成就女藥叉者。于林間作。若欲成就龍王法者。于泉邊作。若欲成就富貴法者。于屋上作。若欲成就使者法時。于諸人民集會之處作。若欲成就入諸穴法。于窟中作。此是秘密分別成就之處。揀擇地定已。先應斷食。如曼荼羅凈地之法。或如唸誦室法。應凈其地。處所清潔。速得靈驗。先以成辦諸事真言。或用軍茶利真言。持誦白芥子等物。散打其地。辟除諸難。以佉達羅木。為橛四枚。其量二指。纖其一頭。如一股杵。以紫檀香。涂其橛上。復以緋線纏之。以跋折啰橛印。作拳執之。以此真言。持誦一百遍。釘於四角。橛頭少現。作一白幡。于曼荼羅東西。懸長竹竿上。以金剛墻真言。持誦鐵末百遍。作三鈷跋折啰。皆相接圍繞曼荼羅。為金剛墻。復以金剛鉤欄真言。持誦鐵末百遍。亦作三鈷跋折啰。各橫置於豎跋折啰上。繞曼荼羅。為金剛鉤欄。外曼荼羅門。以軍荼利真言。以跋折羅印。而護其門。第二重門。以訶利帝母。而護其門
【現代漢語翻譯】 現代漢語譯本 在制底（佛塔）之中，修作一切內法真言，都能得到成就。佛陀出生地等八大制底（佛塔），在所有成就之處中最為殊勝。尤其在菩提道場，沒有任何障礙，能夠與成就相應。魔王尚且在那裡都不能製造困難，更何況其他各類邪魔。因此，一切真言必定成就。凡是猛利的成就法，在墳墓間修作，或在空室，或在一神獨居的廟宇，或在偏僻的樹下，或在河邊，應當修作成就。如果想要成就女藥叉法，在林間修作。如果想要成就龍王法，在泉邊修作。如果想要成就富貴法，在屋頂上修作。如果想要成就使者法時，在眾人聚集之處修作。如果想要成就進入各種洞穴的法，在洞穴中修作。這些是秘密分別成就之處。 選擇好地點后，首先應當斷食。如曼荼羅（壇場）凈地之法，或如唸誦室之法，應當清凈其地。處所清潔，迅速得到靈驗。先以成辦諸事真言，或用軍茶利（Kundali，金剛手菩薩的忿怒相）真言，持誦白芥子等物，散打其地，辟除各種災難。用佉達羅木（khadira，一種硬木），做成木橛四枚，其量二指長，將一頭削尖，如同一股杵。用紫檀香塗在木橛上，再用緋紅色線纏繞。以跋折啰（vajra，金剛杵）橛印，作拳執持。以此真言，持誦一百遍，釘於四角，木橛頭稍微露出。作一白幡，在曼荼羅（壇場）東西兩側，懸掛在長竹竿上。以金剛墻真言，持誦鐵末一百遍，作成三個鈷的金剛杵（vajra），互相連線圍繞曼荼羅（壇場），作為金剛墻。再以金剛鉤欄真言，持誦鐵末一百遍，也作成三個鈷的金剛杵（vajra），各橫放在豎立的金剛杵（vajra）上，圍繞曼荼羅（壇場），作為金剛鉤欄。外曼荼羅（壇場）的門，以軍荼利（Kundali）真言，用金剛杵（vajra）印，來守護其門。第二重門，以訶利帝母（Hariti，鬼子母）來守護其門。
【English Translation】 English version Within the stupa (chedi), performing all inner Dharma mantras will lead to accomplishment. Among the places for accomplishment, the eight great stupas, such as the birthplace of the Buddha, are the most supreme. Especially in the Bodhi field, there are no difficulties, and it is conducive to accomplishment. Even Mara (the demon king) cannot create difficulties there, let alone other kinds of demons. Therefore, all mantras will definitely be accomplished. For fierce accomplishments, perform them in the cemetery, or in an empty room, or in a temple where a single deity resides, or under a secluded tree, or by the river. If you want to accomplish the female Yaksha practice, perform it in the forest. If you want to accomplish the Dragon King practice, perform it by the spring. If you want to accomplish the wealth practice, perform it on the roof. If you want to accomplish the messenger practice, perform it where people gather. If you want to accomplish the practice of entering various caves, perform it in the cave. These are the secret and distinct places for accomplishment. After selecting the location, one should first abstain from food. Like the method of purifying the Mandala (sacred circle), or like the method of the recitation room, one should purify the ground. A clean place will quickly yield results. First, with the mantra for accomplishing all matters, or with the Kundali (wrathful form of Vajrapani) mantra, recite over white mustard seeds and other items, and scatter them on the ground to ward off various calamities. Use Khadira (a type of hardwood) to make four wooden pegs, each two fingers in length, sharpening one end like a pestle. Apply sandalwood paste to the pegs and wrap them with crimson thread. With the vajra (thunderbolt) peg mudra, hold them in a fist. Recite this mantra one hundred times and nail them into the four corners, leaving the peg heads slightly exposed. Make a white banner and hang it on long bamboo poles on the east and west sides of the Mandala (sacred circle). With the vajra wall mantra, recite over iron filings one hundred times, and create three-pronged vajras (thunderbolts), connecting them to surround the Mandala (sacred circle) as a vajra wall. Then, with the vajra hook fence mantra, recite over iron filings one hundred times, and also create three-pronged vajras (thunderbolts), placing each horizontally on top of the vertical vajras (thunderbolts), surrounding the Mandala (sacred circle) as a vajra hook fence. At the outer Mandala (sacred circle) gate, use the Kundali mantra with the vajra (thunderbolt) mudra to guard the gate. At the second gate, use Hariti (the demon mother) to guard the gate.
。中臺院門。以無能勝。而護其門。此等護門三部通用。或用其一通護三門。此三聖者。能摧諸難。無有能壞。此是秘密護成就物。其臺中心埋五寶等物。若於人民集會之處。作曼荼羅時。其五寶等物。不應埋之。但置所成物下。若於中庭及與室內。或佛堂中。作曼荼羅時。亦復如是。以上五處。但持誦香水灑。即便成凈。不假掘地。若於本唸誦室中作此法。速得成就。于諸室中。必不合作成就法。于壞室中。亦不合作。欲作曼荼羅時。七日已前于黃昏時。以敬仰心觀念諸尊。如對目前。而奉請言。於三部內。一切諸尊及於本藏中。諸尊與眷屬等。我已久時念誦護摩。堅持戒行。以此真心供養諸尊。愿后七日降赴道場。哀愍我故。受此微供。以大慈悲。令我成就。如是乃至滿其七日。依時啟請。然後作法。又以閼伽花香飲食及讚歎等。每日暮時。別供一方護世諸神。乃至三方皆應如是。又以香涂手。持誦其手。以按其物而奉請之。復以燒香薰物奉請。又復斷食。取好時日。略作曼荼羅。用奉請物。或但用一色。作圓曼荼羅。唯開一門。中置八葉蓮花。其量二肘。次餘外院。隨意大小而作。先於內院置三部主。西面門北置摩醯首羅及妃。佛右邊置帝殊羅施。左邊置佛眼。次觀自在右邊置摩訶室利。左邊置六臂。次金剛右
邊置忙莽計。左邊置明王心。西邊門南置吉里吉利忿怒及金剛鉤。如上所說。皆于內院安置。次於外院置八方神。及置能辦諸事真言主等。內外二院。心所敬重真言主等樂。皆應安置。外門北邊置軍荼利。門南置無能勝。各以心真言而請供養。于蓮花上置成就物而供養之。或於蓮花上置滿迦羅賒瓶。于上置其成就之物。或於蓮花上置合子。于中盛物。或蓮花置瓦器。于中盛物。其物或於花臺中盛。置蓮花上。加以手按。持誦其物千遍。或一百遍。次復持誦花。以擲物上。次復以酥和安悉香。而燒熏之。次復香水微灑物上。次復以部母明。持誦其物。于曼荼羅所有諸尊。各以彼等真言。持誦其物。次複次牛酥護摩。或用牛乳。或以酥蜜胡麻。和作護摩。后以酪飯護摩。于本法中所說諸物皆應護摩。各取以曼荼羅內所有真言。遍作護摩。及各以真言持誦香水而灑其物。如前所說光顯物法。此亦如是持誦。自眼用看其物。心誦真言。如是作法。其物即成奉請。凡一切物作奉請法。速得成就。或於本法所有一切供養及祭祀法。一一皆應具作此奉請法。曼荼羅中。亦通受持其物。其物亦通光顯其物。于中若作成就。諸作障者亦不得便。亦通凈物。依灌頂法。亦通灌頂其物。亦通灌頂自身。此是秘密能辦諸事勝曼荼羅。若作此法。
【現代漢語翻譯】 現代漢語譯本 於左邊安置忙莽計（Bhima Krodha，忿怒尊）。左邊安置明王心（Vidyaraja-hrdaya，明王之心）。西邊門南安置吉里吉利忿怒（Kilikila-krodha，吉里吉里忿怒尊）及金剛鉤（Vajrankusa，金剛鉤）。如上所說，皆于內院安置。其次於外院安置八方神，及安置能辦諸事真言主等。內外二院，心所敬重的真言主等，皆應安置。外門北邊安置軍荼利（Kundali，軍荼利明王），門南安置無能勝（Aparajita，無能勝明王），各自以心真言而請供養。于蓮花上安置成就物而供養之。或於蓮花上安置滿迦羅賒瓶（Purna-kalasa，滿瓶），于上安置其成就之物。或於蓮花上安置合子，于中盛物。或蓮花上安置瓦器，于中盛物。其物或於花臺中盛，置蓮花上，加以手按，持誦其物千遍，或一百遍。其次復持誦花，以擲物上。其次復以酥和安悉香，而燒熏之。其次復香水微灑物上。其次復以部母明（Kula-mata-vidya，部母明咒），持誦其物。于曼荼羅（Mandala，壇城）所有諸尊，各以彼等真言，持誦其物。其次複次牛酥護摩（ghee homa，酥油火供），或用牛乳，或以酥蜜胡麻，和作護摩。后以酪飯護摩。于本法中所說諸物皆應護摩。各取以曼荼羅內所有真言，遍作護摩。及各以真言持誦香水而灑其物。如前所說光顯物法，此亦如是持誦。自眼用看其物，心誦真言。如是作法，其物即成奉請。凡一切物作奉請法，速得成就。或於本法所有一切供養及祭祀法，一一皆應具作此奉請法。曼荼羅中，亦通受持其物。其物亦通光顯其物。于中若作成就，諸作障者亦不得便。亦通凈物。依灌頂法，亦通灌頂其物。亦通灌頂自身。此是秘密能辦諸事勝曼荼羅。若作此法。
【English Translation】 English version On the left side, place Bhima Krodha (the Fierce Wrathful One). On the left side, place Vidyaraja-hrdaya (the Heart of the Wisdom King). On the south side of the western gate, place Kilikila-krodha (the Kilikila Wrathful One) and Vajrankusa (the Vajra Hook). As mentioned above, all these should be placed in the inner court. Next, in the outer court, place the Eight Directional Deities and the mantra masters who can accomplish all things. In both the inner and outer courts, all the mantra masters who are revered in the heart should be placed. On the north side of the outer gate, place Kundali (Kundali Vidyaraja), and on the south side of the gate, place Aparajita (the Invincible One), each with their heart mantra for invocation and offering. Place the object of accomplishment on a lotus flower and offer it. Or place a Purna-kalasa (full vase) on a lotus flower, and place the object of accomplishment on it. Or place a box on a lotus flower, and fill it with objects. Or place a clay pot on a lotus flower, and fill it with objects. The object may be placed in the flower's receptacle, placed on a lotus flower, pressed down with the hand, and recited over a thousand times, or a hundred times. Next, recite over the flower again and throw it onto the object. Next, burn and fumigate it with ghee and benzoin. Next, lightly sprinkle fragrant water on the object. Next, recite the Kula-mata-vidya (Mother of the Clan mantra) over the object. For all the deities in the Mandala (sacred circle), recite their respective mantras over the object. Next, perform ghee homa (fire offering), or use milk, or mix ghee, honey, and sesame seeds for the homa. Afterward, perform a homa with milk-rice. All the objects mentioned in this method should be offered in the homa. Take all the mantras within the Mandala and perform the homa with each of them. And sprinkle fragrant water on the object while reciting each mantra. As mentioned before regarding the method of illuminating objects, recite in the same way. Look at the object with your own eyes and recite the mantra in your heart. By performing this method, the object becomes invoked. For all objects, performing the method of invocation quickly leads to accomplishment. Or for all offerings and sacrificial rites in this method, each one should be fully performed with this method of invocation. Within the Mandala, it is also possible to receive and hold the object. The object can also illuminate other objects. If accomplishment is achieved within it, those who create obstacles will not be able to interfere. It can also purify objects. According to the method of Abhisheka (initiation), it is also possible to perform Abhisheka on the object. It is also possible to perform Abhisheka on oneself. This is the secret, supreme Mandala that can accomplish all things. If this method is performed.
不久得成。
蘇悉地羯啰經補闕少法品第三十六
我今當說補闕少法。從受持物已。每日三時澡浴。三時供養。及作護摩。手按其物。三時換衣。節日斷食。供養等法皆須增加。三時禮拜懺悔隨喜勸請發願。三時讀經及作曼荼羅。三時歸依受戒。三時護身。如是作法。定得成就。或由放逸緻有闕少。即應以部母明持誦二十一遍。便成滿足。若闕此法。成就亦闕。或若有闕。更須唸誦一十萬遍。復應作此曼荼羅。補前闕少。然後方作成就。其曼荼羅。方四角安四門。如前所說。分佈界道。東面置佛。右邊置佛毫。左邊置佛鑠底。右邊置佛慈。左邊置佛眼。右邊置輪王佛頂。左邊置白傘佛頂。右邊置帝殊羅尸。左邊置最勝佛頂。右邊置超越佛頂。左邊置須菩提。右邊置阿難。于西南角置缽。于西北角置錫杖。門外右邊置訶利帝母。左邊置無能勝。于曼荼羅外。置能辦諸事。中央置輪。于上置其所成就物。或置本尊。外院置八方神門。兩邊置難陀及拔難陀龍王。各以本真言請。或以部心明都請。依法供養。然後護摩。其諸尊等。或置其印。或置其座。以本真言成凈火已。護摩酥密一百八遍。又以酪飯。及用胡麻。各以本真言護摩百遍。其事畢已。複誦百遍。此是秘密補愆過法。所供養物。皆須香美。其所獻食。
【現代漢語翻譯】 現代漢語譯本 不久就能成就。
《蘇悉地羯啰經補闕少法品》第三十六
我現在要說補闕少的法門。從接受所持之物后，每日三次洗浴，三次供養，以及作護摩（homa，一種祭祀儀式）。手按著那件物品，三次更換衣服，節日斷食，供養等等法事都必須增加。三次禮拜懺悔、隨喜、勸請、發願。三次讀經以及製作曼荼羅（mandala，壇場）。三次歸依受戒。三次護身。像這樣做法，必定能夠成就。或者由於放逸導致有所缺失，就應當以部母明（b部主尊的明咒）持誦二十一遍，便能成為圓滿。如果缺少這個法，成就也會缺失。或者如果有所缺失，更需要念誦一十萬遍。還要再作這個曼荼羅，補足之前的缺失，然後才能成就。那個曼荼羅，四方角安放四門，如前面所說，分佈界道。東面安置佛（Buddha），右邊安置佛毫（urna，白毫相），左邊安置佛鑠底（Buddha-shakti，佛的能量）。右邊安置佛慈（Buddha-maitri，佛的慈悲），左邊安置佛眼（Buddha-caksu，佛眼）。右邊安置輪王佛頂（Cakravarti-buddha-usnisa，轉輪聖王佛頂），左邊安置白傘佛頂（Sitapatra-usnisa，白傘蓋佛頂）。右邊安置帝殊羅尸（Tejorasi，熾盛光佛頂），左邊安置最勝佛頂（Vijayottama-usnisa，最勝佛頂）。右邊安置超越佛頂（Atikrama-usnisa，超越佛頂），左邊安置須菩提（Subhuti，佛陀的弟子）。右邊安置阿難（Ananda，佛陀的弟子）。在西南角安置缽（patra，食器），在西北角安置錫杖（khakkhara，比丘的法器）。門外右邊安置訶利帝母（Hariti，鬼子母），左邊安置無能勝（Aparajita，無能勝明王）。在曼荼羅外，安置能辦諸事者。中央安置輪（cakra，輪），在輪上放置所要成就之物，或者放置本尊（Ista-devata，本尊）。外院安置八方神門，兩邊安置難陀龍王（Nanda，龍王）及拔難陀龍王（Upananda，龍王）。各自以本真言（mantra，咒語）請，或者以部心明都請。依法供養，然後護摩。那些諸尊等等，或者放置他們的印（mudra，手印），或者放置他們的座位。以本真言成就清凈的火之後，護摩酥油和蜂蜜一百零八遍。又用乳酪飯，以及用胡麻，各自以本真言護摩一百遍。這些事完畢后，再誦一百遍。這是秘密補救過失的法門。所供養的物品，都必須香美。所獻的食物。
【English Translation】 English version Soon to be accomplished.
Susiddhikara Sutra, Chapter 36: Supplementing Deficiencies
I will now speak of the method for supplementing deficiencies. After receiving the object to be held, bathe three times daily, make offerings three times, and perform homa (a sacrificial ritual). Hold the object in your hand, change clothes three times, fast on festival days, and increase the offerings and other rituals. Perform prostrations, repentance, rejoicing, exhortation, and vows three times. Read the scriptures and create mandalas (sacred diagrams) three times. Take refuge and receive precepts three times. Protect yourself three times. By performing these practices, you will surely achieve accomplishment. If, due to negligence, there are deficiencies, then recite the root mantra of the family deity twenty-one times to make it complete. If this method is lacking, accomplishment will also be lacking. Or, if there are deficiencies, it is necessary to recite one hundred thousand times. Furthermore, create this mandala to supplement the previous deficiencies, and then you can achieve accomplishment. That mandala should have four corners with four gates, as described before, with the boundary lines distributed. Place the Buddha (Buddha) on the east side, the urna (white hair mark) of the Buddha on the right side, and the Buddha-shakti (Buddha's energy) on the left side. Place the Buddha-maitri (Buddha's loving-kindness) on the right side, and the Buddha-caksu (Buddha's eye) on the left side. Place the Cakravarti-buddha-usnisa (Wheel-turning King Buddha's crown) on the right side, and the Sitapatra-usnisa (White Umbrella Buddha's crown) on the left side. Place the Tejorasi (Radiant Light Buddha's crown) on the right side, and the Vijayottama-usnisa (Supreme Victory Buddha's crown) on the left side. Place the Atikrama-usnisa (Transcending Buddha's crown) on the right side, and Subhuti (Buddha's disciple) on the left side. Place Ananda (Buddha's disciple) on the right side. Place the patra (bowl) in the southwest corner, and the khakkhara (mendicant's staff) in the northwest corner. Outside the gate, place Hariti (Mother of Demons) on the right side, and Aparajita (Invincible One) on the left side. Outside the mandala, place those who can accomplish all things. Place a chakra (wheel) in the center, and place the object to be accomplished or the Ishta-devata (personal deity) on top of the wheel. Place the gates of the eight directional deities in the outer courtyard, and place the Nanda (Dragon King) and Upananda (Dragon King) Dragon Kings on both sides. Invite each of them with their respective mantras (sacred formulas), or invite them all with the heart mantra of the family. Make offerings according to the Dharma, and then perform homa. For those deities, etc., either place their mudras (hand gestures) or place their seats. After purifying the fire with the root mantra, perform homa with ghee and honey one hundred and eight times. Also, use milk-rice and sesame seeds, and perform homa one hundred times with each of their respective mantras. After these things are completed, recite one hundred times again. This is the secret method for remedying transgressions. All the offerings must be fragrant and beautiful. The food offered.
用嗚那啰供。及粆糖和酪。作此法者。諸尊皆得充滋歡喜得成就。非但補闕。亦應半月半月。或於節日。或復每日。作此曼荼羅。供養諸尊。皆得充滋。速與成就。若不辦時。隨力而作。如前所說佛部曼荼羅法。此蓮花部法亦皆同彼。唯改圓作。其量隨意。東西置觀自在。右邊置馬頭明王。左邊置毗首嚕波。右邊置二目。左邊置四臂。右邊置六臂。左邊置十二臂。右邊置能滿諸愿。又右邊置耶輸末底。左邊置大吉祥。右邊置多羅。左邊置戰捺啰(二合)近門右邊置濕吠多。左邊置半拏啰嚩悉寧。中央置蓮花。曼荼羅外。置本部能辦諸事。此是蓮花部補闕曼荼羅法。如前所說佛部曼荼羅。此金剛部亦復如是。然須方作。其量隨意。東面置執金剛。右邊置明王。左邊置忙莽計。右邊置軍荼利忿怒。左邊置金剛鉤。右邊置棒。左邊置大力。右邊置拳。左邊置遜婆。右邊置提防伽。左邊置缽那寧乞差(二合)跛。右邊置忿怒火。右邊近門置金剛可畏眼。右邊近門置金剛無能勝。曼荼羅外。置本部能辦諸事。諸餘外院及供養法。皆如前說。此是金剛部補闕之法。如是供養畢已。求得好夢。晨朝澡浴。著白凈衣。以稻穀花及青俱蔞草香美白花。供養所作曼荼羅地。然後以牛糞遍涂掃。卻復作三簸多護摩。右邊置俱蔞草柴酥蜜胡麻及
飯。所有護摩之物。皆置於右。左邊置閼伽器。率酥杓。及率諸物杓。置於目前。融酥次置杓前。用成辦諸事真言。灑其物等。請部主尊。安置供養。用本真言。以閼伽請其本尊亦復安置。自身前置酥。酥前置火。酥火中間置成就物。最初自身。次酥次物次火。次本持尊及部主尊。如前五種之物置次應知。部主左邊置帝阇寧明。右邊置成辦諸事。如前所說護摩法中次第安置。先敷青俱蔞草。置和酪飯。散稻穀花。獻莎嚩(二合)悉底(二合)供。以好美香供養。然後依法作護摩事。所成就物。置於金器或銀熟銅石商佉螺木啰弭迦土器等。敷阿說他樹葉。于上置器。或敷有乳樹葉。或閼伽樹葉。或芭蕉樹葉。或蓮花葉。或新凈白㲲。隨取敷之。又葉五重。先敷地上。置成就物。復以葉五重而覆其物。或可是傘。或種種衣。或諸雜物。次第應知所盛之器。然後以不散亂心。作三簸多法。以心光明其物及散灑之。手執杓。緩㪻其酥。置其物上。誦本真言。至其莎(去)字。即瀉爐中。呼其訶(去)字。還觸其物。卻至酥器。如是來去三處。觸物不得斷絕。是名三簸多護摩法。經一千遍或一百遍。或觀真言廣略。或覆成就上下輕重。乃至護摩二十一遍。此名都說遍數之限。三簸多時。以枸遍沾其物。令皆潤膩。初置物時。先以
水灑。次按持誦。次以眼看。次獻供養。護摩畢已。還須如是。于成就曼荼羅。所說三種成就之相。作此法時。若有相現。即須禁之。應知不久即得成就。其物若大。置於右邊。應右手執者。置於左邊。而三簸多之。若成有情之物。作其形像。杓觸于頭。而作護摩。若成自身。以杓觸頂而作護摩。若為他故作三簸多者。但稱其名而作護摩。其成就物復有三種差別。一但稱名。二以物蓋隔之。三但露現眼所觀見。如是皆用其酥而作護摩。若不獲酥。當用牛乳。或酥和乳。或用三甜。或觀成就差別。應當用酪。或如本所說而用護摩。或以麻油護摩器仗。若成吠多羅者。應用堅木香心護摩。或用蘇合等諸餘汁香。或觀其物差別及與成就差別。當取諸類香物與法相應者。而作護摩。若或犬肉。還用彼脂。諸餘肉類。亦復如是。其成就物。或盡置於前。以此所三簸多法說。或如前說護摩之法。當應廣作三簸多法。護摩其物。如是作已速得成就。三簸多已。洗灌令凈。然後如法灌頂。灌頂畢已。供養護持。置本尊前。更加種種飲食。供養本尊。及當祭祀八方護世。亦須如法供養護摩之地。然後以諸澡豆及阿摩羅。以自如法澡浴。于其午時手按其物。而加唸誦。又更別辦其線。依前如法持誦。臂釧水灰白芥子水。一一皆須如前持誦。
【現代漢語翻譯】 現代漢語譯本：灑水。然後按照儀軌持誦。接著用眼睛觀看。然後獻上供養。護摩結束后，還需要像這樣進行。在成就曼荼羅（Maṇḍala，壇城）時，所說的三種成就之相，在做這個法事的時候，如果有什麼徵兆出現，就必須禁止它。應該知道不久就能得到成就。那個東西如果大，就放在右邊。應該用右手拿的東西，就放在左邊。然後進行三次簸多（samphota，拍打）。如果成就的是有情之物，就做成它的形象，用杓子觸碰頭部，然後進行護摩。如果成就的是自身，就用杓子觸碰頭頂而作護摩。如果是爲了他人而作三次簸多，就只稱念他的名字而作護摩。其成就之物又有三種差別：一是隻稱念名字，二是用東西遮蓋隔開，三是隻露出眼睛所能看見的部分。像這樣都用酥油來作護摩。如果沒有酥油，就用牛奶，或者酥油和牛奶混合，或者用三種甜味之物，或者觀察成就的差別，應當用酪。或者按照原本所說的方法用護摩。或者用麻油護摩器仗。如果要成就吠多羅（Vetāla，一種鬼神），就應用堅硬的木頭香心來護摩。或者用蘇合等各種其餘的汁液香。或者觀察那東西的差別以及與成就的差別，應當選取各種與法相應的香物，來作護摩。如果用的是狗肉，就用狗的脂肪。各種其餘的肉類，也像這樣。其成就之物，或者全部放置在前面，用這所說的三次簸多法。或者像前面所說的護摩之法，應當廣泛地作三次簸多法，護摩那個東西。像這樣做了之後，迅速得到成就。三次簸多之後，洗凈灌溉，然後如法灌頂。灌頂完畢后，供養護持，放置在本尊面前。更加上種種飲食，供養本尊。以及應當祭祀八方護世（Lokapāla，護世神），也必須如法供養護摩之地。然後用各種澡豆以及阿摩羅（Āmalaka，一種水果），自己如法地洗浴。在午時用手按住那個東西，而加以唸誦。又另外準備線，依照前面所說的方法持誦。臂釧、水、灰、白芥子水，每一樣都必須像前面那樣持誦。 English version: Sprinkle water. Then, according to the ritual, recite the mantras. Next, observe with your eyes. Then, offer the offerings. After the Homa (護摩, fire ritual) is completed, it must be done in this way. When accomplishing the Mandala (曼荼羅, sacred diagram), regarding the three signs of accomplishment mentioned, if any signs appear while performing this ritual, they must be suppressed. It should be known that accomplishment will be attained soon. If the object is large, place it on the right side. Objects that should be held with the right hand should be placed on the left side. Then, perform three Samphota (三簸多, clapping or purification). If the object to be accomplished is a sentient being, create its image, touch the head with the ladle, and then perform the Homa. If accomplishing oneself, touch the crown of the head with the ladle and perform the Homa. If performing three Samphota for the sake of others, simply recite their name and perform the Homa. There are also three distinctions in the objects of accomplishment: first, simply reciting the name; second, covering and separating it with an object; and third, only revealing what the eyes can see. In this way, use ghee (clarified butter) for the Homa. If ghee is not available, use milk, or a mixture of ghee and milk, or use the three sweet substances, or observe the differences in accomplishment and use yogurt. Or, according to what was originally said, use Homa. Or use sesame oil for the Homa implements. If one wants to accomplish a Vetāla (吠多羅, a type of spirit), one should use hard wood incense for the Homa. Or use benzoin and other fragrant juices. Or observe the differences in the object and the differences in accomplishment, and select various fragrant substances that correspond to the Dharma (法, teachings) to perform the Homa. If using dog meat, use dog fat. The same applies to various other types of meat. The objects of accomplishment may be placed entirely in front, using the Samphota method described. Or, as described earlier in the Homa method, one should extensively perform the Samphota method, performing Homa on the object. Having done this, accomplishment is quickly attained. After the three Samphota, wash and purify, then perform Abhiseka (灌頂, initiation) according to the ritual. After the Abhiseka is completed, offer and protect, placing it before the principal deity. Add various foods and drinks, and offer them to the principal deity. And one should also offer sacrifices to the Lokapāla (護世, guardians of the world) of the eight directions, and one must also offer to the Homa site according to the ritual. Then, using various cleansing beans and Āmalaka (阿摩羅, Indian gooseberry), bathe oneself according to the ritual. At noon, hold the object with your hand and recite the mantras. Also, prepare a separate thread, and recite the mantras according to the method described earlier. Armlets, water, ashes, and white mustard seed water must each be recited as before.
【English Translation】 Sprinkle water. Then, according to the ritual, recite the mantras. Next, observe with your eyes. Then, offer the offerings. After the Homa (fire ritual) is completed, it must be done in this way. When accomplishing the Mandala (sacred diagram), regarding the three signs of accomplishment mentioned, if any signs appear while performing this ritual, they must be suppressed. It should be known that accomplishment will be attained soon. If the object is large, place it on the right side. Objects that should be held with the right hand should be placed on the left side. Then, perform three Samphota (clapping or purification). If the object to be accomplished is a sentient being, create its image, touch the head with the ladle, and then perform the Homa. If accomplishing oneself, touch the crown of the head with the ladle and perform the Homa. If performing three Samphota for the sake of others, simply recite their name and perform the Homa. There are also three distinctions in the objects of accomplishment: first, simply reciting the name; second, covering and separating it with an object; and third, only revealing what the eyes can see. In this way, use ghee (clarified butter) for the Homa. If ghee is not available, use milk, or a mixture of ghee and milk, or use the three sweet substances, or observe the differences in accomplishment and use yogurt. Or, according to what was originally said, use Homa. Or use sesame oil for the Homa implements. If one wants to accomplish a Vetāla (a type of spirit), one should use hard wood incense for the Homa. Or use benzoin and other fragrant juices. Or observe the differences in the object and the differences in accomplishment, and select various fragrant substances that correspond to the Dharma (teachings) to perform the Homa. If using dog meat, use dog fat. The same applies to various other types of meat. The objects of accomplishment may be placed entirely in front, using the Samphota method described. Or, as described earlier in the Homa method, one should extensively perform the Samphota method, performing Homa on the object. Having done this, accomplishment is quickly attained. After the three Samphota, wash and purify, then perform Abhiseka (initiation) according to the ritual. After the Abhiseka is completed, offer and protect, placing it before the principal deity. Add various foods and drinks, and offer them to the principal deity. And one should also offer sacrifices to the Lokapāla (guardians of the world) of the eight directions, and one must also offer to the Homa site according to the ritual. Then, using various cleansing beans and Āmalaka (Indian gooseberry), bathe oneself according to the ritual. At noon, hold the object with your hand and recite the mantras. Also, prepare a separate thread, and recite the mantras according to the method described earlier. Armlets, water, ashes, and white mustard seed water must each be recited as before.
欲作成就之時。如是護身之物。先須持誦擬充後用。如是念誦護身。諸物成就之時。有所用處。皆即有驗。是故應須預先持誦備擬。花等供養之物。亦須加法持誦。置於側近。次則依作曼荼羅。如法供養而作成就。用能辦諸事真言。持誦五色界道線。纏四橛上。以軍荼利真言。持誦瓶置外門前。所纏之線兩頭。俱系瓶項。稍令寬縱。每出入時。思念軍荼利。舉線而入。其線若以軍荼利真言持誦亦得。或取本法真言持誦亦得。如是所說辟除難法。先凈其處。然後作法。其時于外祭祀八方護世大神並諸眷屬。于其瓶上。置跋折羅。或置有果枝條。其瓶及線。或當部明王持誦。或用部心或用部母持誦。以護其處。或於當部所有契印。各于本方而安置之。以辟諸難。其橛以金剛栓真言持誦百遍。其栓上一頭。作三鈷杵形或一鈷形。如是作已。于凈室外四角釘之。若作曼荼羅。于界道角釘之。此名金剛栓法。能辦諸事。其曼荼羅。或用干粖彩色。或用種種香粖。或以濕色。用牛毛筆畫。于諸角外。畫三鈷杵。其諸界道。遍作三鈷杵形。還用金剛墻真言持誦。復于其界杵形之中。更復橫置一杵。遍應如是。則名金剛鉤欄。還用金剛鉤欄真言持誦。如是作已無有能壞。是故於中作成就法。于諸門中及門外。由各置跋折羅。其成就法。
【現代漢語翻譯】 現代漢語譯本 當要成就某種法事時，像這樣護身之物，必須先持誦，準備之後使用。像這樣唸誦護身，這些物品在成就之時，有所用處，都會立即顯現效驗。因此，應該預先持誦，準備妥當。花等供養之物，也必須加持持誦，放置在旁邊。然後，依照儀軌制作曼荼羅（Maṇḍala，壇城），如法供養，從而作成就。用能成辦諸事的真言，持誦五色線，纏繞在四個木橛上。用軍荼利（Kuṇḍali）真言，持誦瓶子，放置在外門前。所纏繞的線兩頭，都繫在瓶頸上，稍微留出空隙。每次出入時，思念軍荼利，舉起線進入。那線如果用軍荼利真言持誦也可以，或者取用本法的真言持誦也可以。像這樣所說的辟除災難之法，先凈化場所，然後作法。那時，在外面祭祀八方護世大神以及他們的眷屬。在瓶子上，放置跋折羅（Vajra，金剛杵），或者放置帶有果實的枝條。那瓶子和線，或者用當部的明王持誦，或者用部心，或者用部母持誦，用來守護那個場所。或者用當部所有的契印（Mudra，手印），各自在本方安置，用來辟除各種災難。那木橛用金剛栓真言持誦一百遍，那木栓上一頭，作成三鈷杵形或者一鈷形。像這樣做好后，在凈室外四角釘上。如果製作曼荼羅，就在界道角上釘上。這叫做金剛栓法，能夠成辦諸事。那曼荼羅，或者用乾麵彩色，或者用種種香末，或者用濕色，用牛毛筆畫。在各個角外，畫三鈷杵。各個界道，遍作三鈷杵形。還用金剛墻真言持誦。又在那些界杵形之中，再橫置一個杵，各處都應該這樣，就叫做金剛鉤欄。還用金剛鉤欄真言持誦。像這樣做好后，就沒有能夠破壞的。因此在其中作成就法。在各個門中以及門外，都各自放置跋折羅，這就是成就法。
【English Translation】 English version When desiring to accomplish something, such protective items must first be recited over and prepared for later use. By reciting and empowering these protective items, they will immediately manifest their efficacy when needed during the accomplishment. Therefore, one should recite over them in advance and have them ready. Flowers and other offerings should also be blessed with mantras and placed nearby. Then, construct the Maṇḍala (sacred geometric space) according to the ritual, make offerings as prescribed, and thereby accomplish the desired outcome. Recite the mantra that accomplishes all things over a five-colored thread and wrap it around four pegs. Recite the Kuṇḍali (a wrathful deity) mantra over a vase and place it in front of the outer gate. Tie both ends of the thread around the neck of the vase, leaving some slack. Each time you enter or exit, contemplate Kuṇḍali and lift the thread as you pass. The thread can also be empowered by reciting the Kuṇḍali mantra, or the mantra of the specific practice. As for the method of averting difficulties, first purify the place, then perform the ritual. At that time, offer sacrifices outside to the eight directional guardian deities and their retinues. Place a Vajra (diamond scepter) or a branch with fruit on the vase. The vase and thread can be empowered by reciting the mantra of the wrathful deity of the respective family, or the heart mantra of the family, or the mother mantra of the family, to protect the place. Alternatively, place the Mudra (hand gesture) of the respective family in each of the cardinal directions to avert all difficulties. Recite the Vajra Kilaya mantra one hundred times over the pegs, with one end of the peg shaped like a tri-pronged or single-pronged Vajra. After doing this, nail them into the four corners outside the clean room. If constructing a Maṇḍala, nail them into the corners of the boundary lines. This is called the Vajra Kilaya method, which can accomplish all things. The Maṇḍala can be made with dry flour colors, various fragrant powders, or wet colors, using a cow-hair brush to paint. Outside each corner, draw a tri-pronged Vajra. Draw tri-pronged Vajras all along the boundary lines. Also, recite the Vajra Wall mantra. Furthermore, within the Vajra shapes on the boundary lines, place another Vajra horizontally, repeating this everywhere. This is called the Vajra Fence. Recite the Vajra Fence mantra. Once this is done, nothing can destroy it. Therefore, perform the accomplishment ritual within it. Place Vajras in each of the doorways and outside the doorways. This is the method of accomplishment.
或於凈室中作。或於露地作曼荼羅。其量五肘。或七或八。觀其所成就事。隨事大小而作。于諸門中置跋折羅。于諸角上置瓶。于外門前置能辦諸事瓶。于內東面置法輪印。右邊置佛眼。左邊置佛毫。右置牙印。左置鑠底印。右置五種佛頂。次第左右安置。于佛部中。所有諸尊隨意次第左右安置。最後兩邊置阿難及須菩提。次下近門置無能勝。次於外院東面置悉達多明王。北面置大勢至尊。南面置妙吉祥尊。西面置軍熱啰尊。東面右置梵天及與色界諸天。左置因陀羅上至他化自在乃至地居天神。于東南方置火神與諸仙人以為眷屬。于南方置焰摩王與毗舍遮。布單那。諸魔怛羅。而為眷屬。于西南方置泥唎帝神與諸羅剎。而為眷屬。于西面門南置嚩嚕拏神與諸龍眾。而為眷屬。門北置地神與諸阿修羅而為眷屬。于西北方置風神與諸伽路拏而為眷屬。于北方置多聞天王與諸藥叉而為眷屬。于東北方置伊舍那神與諸鳩盤荼而為眷屬。復于東面一所之處置日天子及與曜等。復于西面一所之處置月天子與宿圍繞。于西門曲兩邊置難陀拔難陀龍王。于佛部中所有使者等類真言及明。于其外院四面隨意安置。然後依法啟請。次第供養護摩唸誦。于最中央置其本尊或成就物。如於曼荼羅法所說護身等事。此亦如是次第應行。此是佛部成
【現代漢語翻譯】 現代漢語譯本 或者在乾淨的房間里製作曼荼羅（Mandala，壇場）。或者在露天的地方製作曼荼羅。它的尺寸可以是五肘，或者七肘，或者八肘。根據想要成就的事情，隨著事情的大小來製作。在各個門中放置跋折羅（Vajra，金剛杵）。在各個角上放置寶瓶。在外門前放置能成辦諸事的寶瓶。在內東面放置法輪印（Dharmachakra Mudra，法輪印）。右邊放置佛眼（Buddha Eye）。左邊放置佛毫（Urna，白毫相）。右邊放置牙印。左邊放置鑠底印。右邊放置五種佛頂（Five Buddha Crowns），依次左右安置。在佛部（Buddha Family）中，所有諸尊隨意依次左右安置。最後兩邊放置阿難（Ananda）及須菩提（Subhuti）。其次下面靠近門的地方放置無能勝（Aparajita）。其次在外院東面放置悉達多明王（Siddhartha Vidyaraja）。北面放置大勢至尊（Mahasthamaprapta）。南面放置妙吉祥尊（Manjushri）。西面放置軍熱啰尊。東面右邊放置梵天（Brahma）及與諸天。左邊放置因陀羅（Indra），上至他化自在天（Paranirmita-vasavartin），乃至地居天神。于東南方放置火神（Agni）與諸仙人以為眷屬。于南方放置焰摩王（Yama）與毗舍遮（Pisaca），布單那（Putana），諸魔怛羅（Matrika），而為眷屬。于西南方放置泥唎帝神（Nirrti）與諸羅剎（Rakshasa），而為眷屬。于西面門南放置嚩嚕拏神（Varuna）與諸龍眾，而為眷屬。門北放置地神與諸阿修羅（Asura）而為眷屬。于西北方放置風神（Vayu）與諸伽路拏（Garuda）而為眷屬。于北方放置多聞天王（Vaishravana）與諸藥叉（Yaksa）而為眷屬。于東北方放置伊舍那神（Ishana）與諸鳩盤荼（Kumbhanda）而為眷屬。又在東面一個地方放置日天子及與諸曜等。又在西面一個地方放置月天子與星宿圍繞。于西門彎曲的兩邊放置難陀（Nanda）拔難陀龍王（Upananda）。于佛部中所有使者等類真言及明，于其外院四面隨意安置。然後依法啟請，依次供養護摩唸誦。于最中央放置其本尊或成就物。如於曼荼羅法所說護身等事，此亦如是依次應行。這是佛部成就。
【English Translation】 English version Or it can be made in a clean room. Or the Mandala (sacred diagram) can be made in an open space. Its size can be five cubits, or seven, or eight. According to the matter to be accomplished, it is made according to the size of the matter. Place Vajras (thunderbolt scepter) in each gate. Place vases on each corner. Place vases that can accomplish all things in front of the outer gate. Place the Dharmachakra Mudra (Wheel of Dharma Seal) on the inner east side. Place the Buddha Eye on the right side. Place the Urna (white hair curl) on the left side. Place the tooth seal on the right side. Place the Shakti seal on the left side. Place the Five Buddha Crowns on the right side, arranging them in order on the left and right. In the Buddha Family, all the deities are arranged in order on the left and right as desired. Finally, place Ananda and Subhuti on both sides. Next, place Aparajita (Invincible One) below near the gate. Next, place Siddhartha Vidyaraja (Siddhartha Wisdom King) on the east side of the outer courtyard. Place Mahasthamaprapta (Great Strength Arrived) on the north side. Place Manjushri (Gentle Glory) on the south side. Place Kunjara on the west side. Place Brahma (Creator God) and all the devas (gods) on the right side of the east. Place Indra (King of Gods) on the left side, up to Paranirmita-vasavartin (Gods delighting in transforming for others' pleasure), and even the earth-dwelling gods. Place Agni (God of Fire) and all the immortals as his retinue in the southeast. Place Yama (Lord of Death) and the Pisacas (flesh-eating demons), Putanas (child-killing demons), and Matrikas (divine mothers) as his retinue in the south. Place Nirrti (Goddess of Destruction) and all the Rakshasas (demons) as his retinue in the southwest. Place Varuna (God of Water) and all the Nagas (dragons) as his retinue south of the west gate. Place the earth deity and all the Asuras (demons) as his retinue north of the gate. Place Vayu (God of Wind) and all the Garudas (mythical birds) as his retinue in the northwest. Place Vaishravana (King of the North) and all the Yakshas (nature spirits) as his retinue in the north. Place Ishana (God of the Northeast) and all the Kumbhandas (ogre-like spirits) as his retinue in the northeast. Also, place the Sun God and all the planets in one place on the east side. Also, place the Moon God and the surrounding constellations in one place on the west side. Place the Nanda (Joyful) and Upananda (Sub-Joyful) Dragon Kings on both sides of the curve of the west gate. All the mantras and vidyas (knowledge) of the messengers and other beings in the Buddha Family are placed at will on all four sides of the outer courtyard. Then, according to the Dharma, make requests, and offer homa (fire offering) and recitation in order. Place the principal deity or the object of accomplishment in the very center. As for the protective measures mentioned in the Mandala Dharma, they should be performed in the same order. This is the accomplishment of the Buddha Family.
諸物曼荼羅。一切諸難無能得便。于中作法速得成就。一切諸尊增加衛護。如前以五彩色作曼荼羅。唯改圓作方。于其內院東面處中置蓮花印。右置七多羅明。左置七吉祥明。次左右置六大明王。右置半拏嚩悉寧。左置耶輸末底。近門兩邊置一髻明妃及馬頭明王。于外門前置能辦諸事瓶。于門及角置拔折羅。中置蓮花。于其外院置其梵天及因陀羅摩醯首羅等凈居諸天。及無垢行菩薩。光鬘菩薩。莊嚴菩薩。無邊龍王。遜陀及優波遜陀龍王。及商佉持明仙王。與諸持明仙俱。如前諸方護世。於此部中所有使者諸類真言及明。隨意安置。如前所說安置次第。此亦如是。一切諸難無能得便。應當此中作成就法。如前方作。如所界道。于內院東面置蘇悉地羯啰。右置天尸金剛明妃。左置金剛拳明妃。右置遜婆明王。左置計利枳里明王。右置拔折啰尊。左置拔折啰但吒。右置金剛畝特伽羅錘。左置金剛商羯羅。右置金剛鉤明妃。左置忙莽計明妃。于其外院東邊置勝慧使者。金剛慧使者。摩醯首羅及妃。多聞天王及諸藥叉。于其門前置辦諸事瓶。于金剛部中所有使者真言及明部多。毗舍遮。乾闥婆。摩睺羅伽。及持明仙八方護世。各于外院次第安置。然後啟請。如法供養。護摩唸誦。起首成就。其所啟請諸尊。應用明王真言。或用
部母明。請于曼荼羅所有諸尊。各為置瓶。如前曼荼羅所有諸法。各為置瓶。如前曼荼羅所有諸法。此成就法亦皆如是。若於此等曼荼羅中作成就者。縱不具足護身之法。亦得悉地。為彼諸尊自有其誓。若請我等赴曼荼羅者。以虔誠心如法供養。我等當與彼所求愿。是故於此應知無難必為加護。若用部心真言及以部母。或用明妃能辦諸事真言。並及內護身真言。而用啟請。護身諸界速得成就。此是三部秘密之法。
複次更說通三部秘密曼荼羅。如法界道置跋折啰。中央置本部主印。其前置本真言主。或如前置羯羅尸瓶。其物盛于器等之中。置其瓶上。內院東面置如來印。北面置觀自在印。南面置金剛印。西面右邊置嚕達羅。左邊置多聞天王。如前所說明王曼荼羅。此亦如是次第安置。右邊置部母明。左置辦事明。蓮花金剛二部左右亦爾西面右置嘺(宜喬反)唎。左置落乞澀彌。東面兩角置缽及支伐羅。北面兩角置但拏棒及軍持瓶。南面兩角置跋折啰及母特伽羅。西面兩角置輸羅及寶瓶。于外門前別立置處所。置無能勝。東面門前置訶利帝母。南面門前置句吒祇唎迦。北面門前置翳迦契吒。于其外院。隨意遍置諸印。如法啟請供養。此是秘密都曼荼羅。于中所作成就諸物皆得悉地。頂行於此尚不得便。何況諸餘毗
【現代漢語翻譯】 現代漢語譯本： 部母明（指部母真言）。對於曼荼羅中所有的諸尊，各自設定寶瓶。如同之前的曼荼羅中所有的諸法一樣，各自設定寶瓶。這種成就法也都是如此。如果在此等曼荼羅中作法成就，即使不具備完整的護身之法，也能獲得悉地（成就）。因為這些諸尊自有其誓言：如果有人邀請我們降臨曼荼羅，以虔誠之心如法供養，我們當滿足他所求的願望。因此，應當知道在這裡沒有困難，必定會得到加護。如果使用部心真言以及部母真言，或者使用能辦諸事的明妃真言，以及內護身真言來啟請，護身結界就能迅速成就。這是三部（佛部、蓮花部、金剛部）的秘密之法。
再次宣說通三部的秘密曼荼羅。如法界道那樣設定跋折啰（金剛杵，象徵摧毀煩惱的智慧）。中央設定本部主印。其前面設定本真言主。或者像之前那樣設定羯羅尸瓶（一種裝滿水的瓶子），將其物品盛放在器皿等之中，放置在瓶子上。內院東面設定如來印（代表佛部的印），北面設定觀自在印（代表蓮花部的印），南面設定金剛印（代表金剛部的印）。西面右邊設定嚕達羅（濕婆神），左邊設定多聞天王（財神）。如同之前所說明王曼荼羅一樣，這裡也按照這樣的順序安置。右邊設定部母明（部母真言），左邊設定辦事明（辦事真言）。蓮花部和金剛部的左右兩側也同樣如此。西面右邊設定嘺唎（夜叉女），左邊設定落乞澀彌（吉祥天女）。東面兩個角設定缽和支伐羅（僧侶的法器）。北面兩個角設定但拏棒（手杖）和軍持瓶（水瓶）。南面兩個角設定跋折啰（金剛杵）和母特伽羅（杵）。西面兩個角設定輸羅（三叉戟）和寶瓶。在外門前另外設立處所，設定無能勝（一種護法神）。東面門前設定訶利帝母（鬼子母）。南面門前設定句吒祇唎迦（一種藥叉女）。北面門前設定翳迦契吒（獨發鬼）。在其外院，隨意遍佈各種印契。如法啟請供養。這是秘密都曼荼羅。在其中所作的成就之物都能獲得悉地（成就）。頂行（指修行高深的人）在這裡尚且不能輕易行事，更何況其他的毗（指地位較低的人）。
【English Translation】 English version: The Mantra of the Mother of the Family. For all the deities in the Mandala, set up vases for each. Just as with all the Dharmas in the previous Mandala, set up vases for each. This method of accomplishment is also the same. If one performs accomplishments within these Mandalas, even without fully possessing the methods of self-protection, one can attain Siddhi (accomplishment). This is because these deities have their own vows: 'If someone invites us to descend into the Mandala and makes offerings with a sincere heart and according to the Dharma, we will grant them their desired wishes.' Therefore, it should be known that there are no difficulties here, and protection will surely be bestowed. If one uses the Heart Mantra of the Family and the Mother of the Family, or uses the Vidyā (knowledge mantra) of the Consort that can accomplish all things, along with the Inner Self-Protection Mantra, and uses them for invocation, the boundaries of self-protection will be quickly accomplished. This is the secret Dharma of the Three Families (Buddha Family, Lotus Family, Vajra Family).
Furthermore, I will explain the secret Mandala that encompasses the Three Families. Place a Vajra (diamond scepter, symbolizing the wisdom that destroys afflictions) in the Dharma Realm Path. In the center, place the Mudra (hand gesture) of the Main Deity of the Family. In front of it, place the Lord of the Root Mantra. Or, as before, place the Karashī vase (a vase filled with water), placing its contents in vessels and the like, and placing them on the vase. In the east of the inner courtyard, place the Tathāgata Mudra (representing the Buddha Family). In the north, place the Avalokiteśvara Mudra (representing the Lotus Family). In the south, place the Vajra Mudra (representing the Vajra Family). On the right side of the west, place Rudra (Shiva). On the left side, place Vaiśravaṇa (the King of the North, god of wealth). Just as with the previously explained Vidyārāja Mandala, arrange them in this order. On the right side, place the Mantra of the Mother of the Family. On the left, place the Mantra for Accomplishing Affairs. The left and right sides of the Lotus and Vajra Families are also the same. On the right side of the west, place Kṣemā (a Yaksha woman). On the left, place Lakṣmī (the goddess of fortune). In the two corners of the east, place the bowl and the staff. In the two corners of the north, place the Daṇḍa staff and the Kuṇḍikā vase (water bottle). In the two corners of the south, place the Vajra and the Mudgara (club). In the two corners of the west, place the Śūra (trident) and the treasure vase. Establish a separate place outside the outer gate, and place Aparājita (an invincible protector deity). In front of the east gate, place Hāritī (Mother of Demons). In front of the south gate, place Kūṭadantī (a Yaksha woman). In front of the north gate, place Ekajaṭā (the one-haired demoness). In the outer courtyard, place various Mudras everywhere as desired. Invoke and make offerings according to the Dharma. This is the secret Total Mandala. All the objects of accomplishment made within it will attain Siddhi (accomplishment). Even a top practitioner cannot easily act here, let alone other lesser individuals.
那夜迦。以諸羔香花燈種種飲食。持誦光顯然供養。如於唸誦。及於曼荼羅所說供養法。此亦如是應作。若於凈室中作。亦復如是。其曼荼羅主種種供養。應加四倍。此是秘密之法。供養畢已。次應于外如法祭祀以酥燃燈。其炷鮮凈。供養本尊一一之物。皆須奉獻閼伽。若如是作法。速得有驗。以明王真言。持誦白芥子。或用能辦諸事真言。或用先持有功真言持誦。近置成就物邊。用辟諸難。便即退散。又用本部主印置於左邊。或但持誦大刀置於左邊。于其八方所各置丈夫。初于東方。其人作帝釋裝束。手執跋折啰。形色一如帝釋。于南方其人作焰摩裝束。手執但拏棒。于西方其人作龍王裝束。手執罥索。于北方其人作毗沙門裝束。手執迦陀棒。于東北方。其人作伊舍那裝束。手執三鈷叉。于東南方。其人作火神裝束。狀如仙人。手執軍持及數珠。于西南方。其人作羅剎王裝束。手執橫刀。于西北方。其人作風神裝束。手執幢旗。帝釋白色。焰摩黑色。龍王紅色。毗沙門金色。伊舍那白色帶黃。火神火色。羅剎王淺黑雲色。風神青色。其所著衣皆亦如是。其人皆須受戒。極令清凈。有大膽勇。善作護身之法。形色端正。盛年肥壯。所執器仗皆須持誦。于頸兩肩交絡花鬘。備白芥子。善如難相。若有難至。即散白芥子而
【現代漢語翻譯】 現代漢語譯本： 那夜迦（Nāyaka，主導者）。用各種羔羊肉、香、花、燈、各種飲食，懷著光明顯耀的心情供養。如同在念誦和曼荼羅（maṇḍala，壇城）中所說的供養方法一樣，這裡也應該這樣做。如果在乾淨的房間中進行，也同樣如此。對於曼荼羅主（maṇḍala-pati，壇城主尊）的各種供養，應該增加四倍。這是秘密的方法。供養完畢后，接下來應該在外面如法祭祀，用酥油點燃燈，燈芯要潔凈。供養本尊（iṣṭadevatā，本尊）的每一樣物品，都必須奉獻閼伽（argha，供水）。如果這樣做，很快就能得到驗證。用明王（vidyārāja，明王）真言（mantra，咒語）持誦白芥子，或者用能辦成各種事情的真言，或者用先前持有功效的真言持誦，靠近放置成就物旁邊，用來辟除各種災難，災難便會立即退散。又用本部主印（mudrā，手印）放置於左邊，或者只是持誦大刀放置於左邊。在其八方所各安置一個人。首先在東方，那個人裝扮成帝釋（Indra，帝釋天）的樣子，手執跋折啰（vajra，金剛杵），形色完全像帝釋。在南方，那個人裝扮成焰摩（Yama，閻摩）的樣子，手執但拏棒（daṇḍa，杖）。在西方，那個人裝扮成龍王（nāgarāja，龍王）的樣子，手執罥索（pāśa，繩索）。在北方，那個人裝扮成毗沙門（Vaiśravaṇa，毗沙門天）的樣子，手執迦陀棒（gadā，棒）。在東北方，那個人裝扮成伊舍那（Īśāna，伊舍那天）的樣子，手執三鈷叉（triśūla，三叉戟）。在東南方，那個人裝扮成火神（agni，阿耆尼）的樣子，形狀像仙人，手執軍持（kuṇḍikā，水瓶）和數珠（akṣamālā，念珠）。在西南方，那個人裝扮成羅剎王（rākṣasarāja，羅剎王）的樣子，手執橫刀。在西北方，那個人裝扮成風神（vāyu，伐由）的樣子，手執幢旗。帝釋是白色，焰摩是黑色，龍王是紅色，毗沙門是金色，伊舍那是白色帶黃色，火神是火色，羅剎王是淺黑色云色，風神是青色。他們所穿的衣服也都是這樣。這些人必須都受過戒，極其清凈，有大膽量和勇氣，善於做護身的方法，形貌端正，正值盛年且肥壯。所執的器仗都必須經過持誦。在頸部和兩肩交錯佩戴花鬘，準備好白芥子，善於識別災難的徵兆。如果有什麼災難來臨，就散白芥子。
【English Translation】 English version: Then, O Nāyaka (leader). With various lamb meat, incense, flowers, lamps, and all kinds of food, offer with a radiant and clear mind. Just as the offering methods described in the recitation and maṇḍala (sacred diagram), so too should this be done. If it is done in a clean room, it should be the same. The various offerings to the maṇḍala-pati (lord of the maṇḍala) should be increased fourfold. This is a secret method. After the offering is completed, then one should perform external sacrifices according to the Dharma, lighting lamps with ghee, with clean wicks. Every item offered to the iṣṭadevatā (chosen deity) must be presented with argha (water for offering). If one performs the practice in this way, one will quickly obtain results. Recite the vidyārāja (wisdom king) mantra (sacred utterance) over white mustard seeds, or use a mantra that can accomplish all things, or use a previously effective mantra, and place it near the object of accomplishment to ward off all difficulties, which will then immediately dissipate. Also, place the mudrā (hand gesture) of the main deity of the lineage on the left side, or simply hold a large sword on the left side. Place one person in each of the eight directions. First, in the east, that person should be dressed as Indra (lord of the gods), holding a vajra (thunderbolt), with the same form and color as Indra. In the south, that person should be dressed as Yama (lord of death), holding a daṇḍa (staff). In the west, that person should be dressed as a nāgarāja (dragon king), holding a pāśa (rope). In the north, that person should be dressed as Vaiśravaṇa (god of wealth), holding a gadā (club). In the northeast, that person should be dressed as Īśāna (a form of Shiva), holding a triśūla (trident). In the southeast, that person should be dressed as Agni (god of fire), in the form of a sage, holding a kuṇḍikā (water pot) and akṣamālā (rosary). In the southwest, that person should be dressed as a rākṣasarāja (demon king), holding a horizontal sword. In the northwest, that person should be dressed as Vāyu (god of wind), holding a banner. Indra is white, Yama is black, the dragon king is red, Vaiśravaṇa is golden, Īśāna is white with yellow, Agni is the color of fire, the demon king is a light black cloud color, and Vāyu is blue. Their clothing should also be the same colors. These people must all have taken vows, be extremely pure, have great courage, be skilled in performing protective methods, have upright appearances, be in their prime, and be strong. The weapons they hold must all have been recited over. Wear garlands of flowers intertwined around the neck and shoulders, prepare white mustard seeds, and be skilled in recognizing signs of impending disaster. If any disaster approaches, scatter white mustard seeds.
用打之。或擲花鬘。或若其難眾多現大怖畏。當以所執器仗而遙擬之。彼若相逼。以器仗擊散白芥子。及擲花鬘。以器仗擬。及擊時不得移動本處。若移本處。當得便。是故應須不動本處。于本藏中。所有護身之印難摧伏者。持誦供養置己身邊。若有極大猛害難來。應自用彼諸印以擲打之。或比來持誦有功真言。誦白芥子散擊難者。必若不止。即應出外。以好飲食加以豐多。如法祭祀彼諸難眾。一切護法總有九種。謂辟除諸難結地界。結虛空界。結曼荼羅界。結方所。結金剛墻。結金剛鉤欄。護物。護身。以除諸難。作成就時。如斯等法皆須憶念。或若不辦前護方人。應當置其當方器仗。此亦不辦。于諸方所置那邏遮器仗。或張弓擩箭置諸方所。或與助成就人。明解藏法。有智方便。持誦有功。戒行清潔。立在門中。助辦諸事。辟除諸難。乃至內院外院。彼皆應助。所有一切諸事。至於暮間皆須辦足。日才沒已。即起首成就。中間困時。出曼荼羅外。含水漱口。以軍荼利真言用持誦水而飲三掬。或以本尊心真言。持誦少許蘇而用飲之。所有疲極當得除愈。復以蜜和蓽茇用佛部母明持誦。以涂其眼。惛沈難起。即便除愈。先以誠心面向東立。觀察諸尊。歸命啟請。於三種吉祥瑞應。于中隨得好相。以歡喜心而作成就。隨
【現代漢語翻譯】 現代漢語譯本：用器物擊打他們，或者投擲花鬘。如果他們顯現出眾多困難和巨大的恐怖，應當用所持的器仗遙遙地比劃他們。如果他們逼近，就用器仗擊散白芥子，以及投擲花鬘。用器仗比劃和擊打時，不得移動原來的位置。如果移動原來的位置，就會被他們得逞。所以，應當務必不移動原來的位置。在本尊的法藏中，所有護身的印契，那些難以摧伏的，要持誦、供養，放置在自己身邊。如果出現極其猛烈的災害難以抵擋，應當自己用那些印契來投擲擊打他們。或者憑藉平時持誦有功的真言，誦咒加持白芥子，散擊那些製造困難者。如果仍然不止息，就應當出去，用好的飲食加以豐厚的供品，如法祭祀那些製造困難的眾生。一切護法總共有九種，分別是：辟除諸難，結地界，結虛空界，結曼荼羅界，結方所，結金剛墻，結金剛鉤欄，護物，護身，用來去除各種災難。在作成就的時候，像這樣的方法都必須憶念。或者如果沒有辦法預先安排護衛四方的人，應當在相應的方位放置器仗。如果這也做不到，就在各個方位放置那邏遮（Naracha，一種武器）的器仗。或者張弓搭箭放置在各個方位。或者與輔助成就的人一起，通曉經藏的法義，具有智慧和方便，持誦有功，戒行清凈，站在門口，幫助辦理各種事務，辟除各種災難，乃至內院外院，他們都應當協助。所有一切事務，到傍晚都必須辦妥。太陽剛一落山，就開始進行成就。中間睏倦的時候，走出曼荼羅外面，含水漱口，用軍荼利（Kundali，金剛名）真言加持誦過的水喝三口。或者用本尊的心咒，加持誦過的少許酥油來飲用。所有疲勞困乏都能夠消除。再用蜜和蓽茇，用佛部母的明咒加持誦咒，用來塗抹眼睛，昏沉難以提起精神，立刻就能消除。首先以誠心面向東方站立，觀察諸尊，歸命祈請。在三種吉祥的瑞應中，從中得到好的徵兆，以歡喜心來作成就。 English version: Strike them with implements, or throw flower garlands. If they manifest numerous difficulties and great terrors, one should gesture at them from afar with the weapons one holds. If they approach, scatter white mustard seeds and throw flower garlands, striking them with the weapons. When gesturing and striking, one must not move from one's original position. If one moves from one's original position, they will gain an advantage. Therefore, one must be sure not to move from one's original position. Among all the protective mudras in the treasury of the deity, those that are difficult to subdue should be recited, offered to, and placed by one's side. If extremely fierce harm arises that is difficult to resist, one should use those mudras to throw and strike them. Or, relying on the mantra that one has diligently recited, consecrate white mustard seeds with the mantra and scatter them to strike those who create difficulties. If they still do not stop, one should go outside and, with good food and abundant offerings, ritually propitiate those beings who create difficulties. There are nine kinds of protectors in total: averting all difficulties, establishing the earth boundary, establishing the space boundary, establishing the mandala boundary, establishing the directional boundary, establishing the vajra wall, establishing the vajra fence, protecting objects, and protecting oneself, in order to remove all calamities. When accomplishing the practice, such methods must all be remembered. Or, if one cannot arrange for protectors of the four directions in advance, one should place weapons in the corresponding directions. If this is also not possible, one should place the weapons of Naracha (Naracha, a type of weapon) in all directions. Or, string a bow and nock an arrow, placing them in all directions. Or, together with those who assist in the accomplishment, those who understand the meaning of the sutras, possess wisdom and skillful means, have diligently recited mantras, and are pure in conduct, stand at the gate, assisting in managing all affairs and averting all difficulties, even in the inner and outer courtyards, they should assist. All matters must be completed by evening. As soon as the sun sets, one should begin the accomplishment. When one becomes tired in the middle, one should go outside the mandala, rinse one's mouth with water, and drink three handfuls of water that has been consecrated with the Kundali (Kundali, a Vajra deity) mantra. Or, one should drink a small amount of ghee that has been consecrated with the heart mantra of the deity. All fatigue and exhaustion will be eliminated. Furthermore, mix honey and long pepper, consecrate it with the mantra of the Buddha-Mother, and use it to anoint the eyes. If one is drowsy and finds it difficult to rouse oneself, it will immediately be eliminated. First, stand facing east with sincerity, observe the deities, and take refuge and make supplications. Among the three kinds of auspicious omens, obtain a good sign, and with a joyful heart, accomplish the practice.
【English Translation】 Strike them with implements, or throw flower garlands. If they manifest numerous difficulties and great terrors, one should gesture at them from afar with the weapons one holds. If they approach, scatter white mustard seeds and throw flower garlands, striking them with the weapons. When gesturing and striking, one must not move from one's original position. If one moves from one's original position, they will gain an advantage. Therefore, one must be sure not to move from one's original position. Among all the protective mudras in the treasury of the deity, those that are difficult to subdue should be recited, offered to, and placed by one's side. If extremely fierce harm arises that is difficult to resist, one should use those mudras to throw and strike them. Or, relying on the mantra that one has diligently recited, consecrate white mustard seeds with the mantra and scatter them to strike those who create difficulties. If they still do not stop, one should go outside and, with good food and abundant offerings, ritually propitiate those beings who create difficulties. There are nine kinds of protectors in total: averting all difficulties, establishing the earth boundary, establishing the space boundary, establishing the mandala boundary, establishing the directional boundary, establishing the vajra wall, establishing the vajra fence, protecting objects, and protecting oneself, in order to remove all calamities. When accomplishing the practice, such methods must all be remembered. Or, if one cannot arrange for protectors of the four directions in advance, one should place weapons in the corresponding directions. If this is also not possible, one should place the weapons of Naracha (Naracha, a type of weapon) in all directions. Or, string a bow and nock an arrow, placing them in all directions. Or, together with those who assist in the accomplishment, those who understand the meaning of the sutras, possess wisdom and skillful means, have diligently recited mantras, and are pure in conduct, stand at the gate, assisting in managing all affairs and averting all difficulties, even in the inner and outer courtyards, they should assist. All matters must be completed by evening. As soon as the sun sets, one should begin the accomplishment. When one becomes tired in the middle, one should go outside the mandala, rinse one's mouth with water, and drink three handfuls of water that has been consecrated with the Kundali (Kundali, a Vajra deity) mantra. Or, one should drink a small amount of ghee that has been consecrated with the heart mantra of the deity. All fatigue and exhaustion will be eliminated. Furthermore, mix honey and long pepper, consecrate it with the mantra of the Buddha-Mother, and use it to anoint the eyes. If one is drowsy and finds it difficult to rouse oneself, it will immediately be eliminated. First, stand facing east with sincerity, observe the deities, and take refuge and make supplications. Among the three kinds of auspicious omens, obtain a good sign, and with a joyful heart, accomplish the practice.
見先瑞成就亦爾。是故行者應觀先瑞。先當須臾觀察蘇悉地羯啰明王。次則右繞辦諸事瓶。入曼荼羅時。隨所逢瓶。皆右繞過。到已頂禮諸尊。及以遍觀。各各以本真言而奉閼伽。或以部心真言奉獻。所請諸真言主。當以明王真言請召。所請明王。當以明妃請召。請已各示本印。及誦本真言明等。或但都示一印誦其真言及明。若如是作。速得悉地。其成就物。有置閼伽器中。或置瓶上。或掬合手內。或但心念。或置嚩啰(二合)弭迦器。或置葉上。迫置於內本尊之前。所成諸器。皆以牛黃涂之。次用白芥子作護。次持誦摩辣底花。供養其物。牛黃涂故。便成禁住。用其芥子便成作護。以花供養。便成光顯。此三種法。次第應作不得廢闕。于本尊前置成就物。于中不得余物間隔。成就之物。用兩種法為作護。一謂手印。二白芥子。令成就物速有驗故。數獻閼伽。花香等具及酪。數應供養。其助成就之人。護其物故。常在其處。如是安置供養物已。然後以手按之。或以眼觀。以其不散心。徐徐持誦。中間數數光顯其物。如是相續。竟夜持誦。勿令間斷。其夜三時。以閼伽等次第供養。若須出外漱口。令助人替坐物前。續次唸誦。其持誦人有所廢念。其所助人皆須補闕。持誦之時。若大難至。助成之人應拒其難。如不能禁。
【現代漢語翻譯】 現代漢語譯本： 觀察先兆成就也是如此。因此修行者應當觀察先兆。首先應當片刻觀察蘇悉地羯啰明王（Siddhaikavīra，成就勇猛者）。其次則右繞擺放各種事務的寶瓶。進入曼荼羅（maṇḍala，壇城）時，無論遇到哪個寶瓶，都要右繞經過。到達后頂禮諸位本尊，並且普遍觀察。各自以本尊的真言而奉獻閼伽（argha，水供）。或者以部心真言奉獻。所迎請的諸位真言主，應當以明王真言迎請。所迎請的明王，應當以明妃迎請。迎請完畢后各自展示本尊的手印，以及誦唸本尊的真言明等。或者只是都展示一個手印，誦唸其真言及明。如果這樣做，迅速獲得悉地（siddhi，成就）。 其成就之物，有的放置在閼伽器中，有的放置在寶瓶上，有的掬在合攏的手內，有的只是心中默唸，有的放置在嚩啰弭迦（varāmikā）器中，有的放置在葉子上，緊靠放置於本尊之前。所有盛放成就物的器皿，都用牛黃塗抹。其次用白芥子作保護。其次手持誦摩辣底（malati）花，供養這些物品。因為牛黃塗抹的緣故，便成為禁制。用白芥子便成為作保護。用花供養，便成為光明顯現。這三種方法，依次應當做，不得廢棄缺少。在本尊前放置成就物，其中不得有其他物品間隔。成就之物，用兩種方法作為保護，一是手印，二是白芥子。令成就物迅速有靈驗的緣故。多次獻上閼伽，花香等供具以及乳酪，多次應當供養。幫助成就的人，爲了保護這些物品的緣故，常常在那裡。像這樣安置供養物完畢后，然後用手按住它，或者用眼睛觀看。以不散亂的心，慢慢地持誦。中間數次光明顯現這些物品。像這樣相續不斷，整夜持誦，不要令其間斷。在那一夜的三時，以閼伽等依次供養。如果需要外出漱口，令幫助的人代替坐在物品前，繼續唸誦。持誦的人有所廢止唸誦，幫助的人都必須補上缺失。持誦的時候，如果大災難到來，幫助成就的人應當抵禦災難。如果不能禁止。
【English Translation】 English version: The observation of preliminary signs of accomplishment is also like this. Therefore, the practitioner should observe the preliminary signs. First, one should observe for a moment the Siddhaikavīra（Siddhaikavīra, the Hero of Accomplishment）Ming Wang (Vidyārāja, Wisdom King). Secondly, one should circumambulate clockwise the vases containing various necessities. When entering the maṇḍala（maṇḍala, sacred enclosure）, one should circumambulate clockwise past every vase encountered. Upon arriving, one should prostrate to all the deities and observe them thoroughly. Each should offer argha（argha, water offering）with their respective mantra. Or offer with the heart mantra of the family. The mantra lords that are invited should be invited with the Ming Wang mantra. The Ming Wang that is invited should be invited with the Ming Fei (Vidyārājñī, Wisdom Queen). After the invitation, each should display their respective mudrā (hand gesture), and recite their respective mantra and vidyā (knowledge), etc. Or simply display one mudrā and recite its mantra and vidyā. If one does this, one will quickly obtain siddhi（siddhi, accomplishment）. The objects of accomplishment, some are placed in the argha vessel, some are placed on the vase, some are held in cupped hands, some are simply contemplated in the mind, some are placed in the varāmikā vessel, some are placed on a leaf, placed close before the deity. All vessels holding the objects of accomplishment are smeared with gorocana (cow bezoar). Next, white mustard seeds are used for protection. Next, hold and recite the malati flower, and offer it to these objects. Because of the gorocana smearing, it becomes a restriction. Using white mustard seeds becomes protection. Offering with flowers becomes illumination. These three methods should be done in order, and should not be abandoned or omitted. Place the objects of accomplishment before the deity, and there should be no other objects separating them. The objects of accomplishment are protected by two methods, one is the mudrā, and the other is white mustard seeds. This is to make the objects of accomplishment quickly effective. Offer argha many times, and offer flowers, incense, and dairy products many times. The person who helps with the accomplishment is always there to protect these objects. After arranging the offerings in this way, then press them with your hand, or look at them with your eyes. With an undistracted mind, slowly recite. In between, illuminate these objects several times. Continue in this way, reciting throughout the night, without interruption. During the three periods of that night, offer argha and other offerings in order. If one needs to go out to rinse one's mouth, have the helper sit in front of the objects and continue reciting. If the person reciting stops reciting, the helper must make up for the deficiency. When reciting, if a great calamity arrives, the person helping with the accomplishment should resist the calamity. If one cannot stop it.
行者應自散白芥子。以辟其難。助成之人持誦其物。於時東方有是難現。謂大雨電。應知帝釋之難。于東南方有是難現。謂火色大人。或如晝日。應知即是火天之難。于其南方有是難現。謂死屍形甚可怖畏。高聲叫喚。手執大刀。皆悉劓鼻。手執髑髏。盛人血領。頭上火燃。應知即是焰摩之難。于西南方有是難現。謂雨其屎。屎穢曼荼羅。及種種形甚可怖畏。應知即是泥利羝難。于其西方有是難現。謂雨雷電霹靂雹等。應知即是龍王之難。于西北方有是難現。謂有大黑風起。應知即是風神之難。于其北方有是難現。謂大藥叉及女藥叉惱亂行者。應知即是多聞天王難。于東北方有是難現。為象頭豬頭狗頭異形各持大山。應知即是伊舍那難。于其上方有諸天現具大威德。應知即是上方天難。下方之難。地動及裂。應知即是阿修羅難。作上成就。方現斯難。如是等難於中夜現。凡上成就難相還大。中及下成準此應知。于夜三時。是其上中下相。與時應即是成就。時不相應即非成就。其三種相。謂暖氣煙光。如是三相應次第現。若上成就即具三相。若中成就具前二相。若下成就唯現初相。或若持誦虔誠。于初夜時。三相次第現者。即以部母明。禁住其光。或以明王心。禁住其相。及以持誦牛黃涂灑。或以手按。或酥灑。或以散
【現代漢語翻譯】 現代漢語譯本：修行者應當自己散佈白色芥子，用來辟除災難。幫助成就的人持誦相關物品。這時，如果東方出現災難的景象，比如大雨閃電，就應該知道這是帝釋天（Indra，佛教的護法神）的災難。如果在東南方出現災難的景象，比如出現火紅色的大人，或者像白晝一樣明亮，就應該知道這是火天（Agni，火神）的災難。如果在南方出現災難的景象，比如出現死屍的形狀，非常恐怖，高聲叫喊，手持大刀，都割掉了鼻子，手持骷髏，盛著人血，頭上燃燒著火焰，就應該知道這是焰摩（Yama，閻羅王）的災難。如果在西南方出現災難的景象，比如下糞便雨，糞便玷污曼荼羅（Mandala，壇城），以及各種非常恐怖的形狀，就應該知道這是泥利羝（Nairrti，羅剎神）的災難。如果在西方出現災難的景象，比如下雷電霹靂冰雹等，就應該知道這是龍王（Nāga，龍族之王）的災難。如果在西北方出現災難的景象，比如颳起大黑風，就應該知道這是風神（Vāyu，風神）的災難。如果在北方出現災難的景象，比如大藥叉（Yaksa，夜叉）和女藥叉惱亂修行者，就應該知道這是多聞天王（Vaiśravaṇa，四大天王之一）的災難。如果在東北方出現災難的景象，比如出現象頭、豬頭、狗頭等奇形怪狀的形象，各自拿著大山，就應該知道這是伊舍那（Īśāna，濕婆神）的災難。如果在上方有諸天顯現，具有很大的威德，就應該知道這是上方天的災難。下方的災難，比如地震和地面裂開，就應該知道這是阿修羅（Asura，非天）的災難。在進行上等成就時，才會出現這些災難。像這些災難會在半夜出現。凡是上等成就的災難景象還更大。中等和下等成就，應該參照這個來了解。在夜晚的三個時段，分別對應上等、中等、下等的景象。與時機相應，就是成就；與時機不相應，就不是成就。這三種景象，指的是暖氣、煙、光。這三種景象應該依次出現。如果是上等成就，就具備這三種景象。如果是中等成就，就具備前兩種景象。如果是下等成就，只出現第一種景象。或者如果持誦非常虔誠，在初夜時分，三種景象依次出現，就用部母明（Vagishvari，語自在佛母）來禁住光芒，或者用明王心（Heruka，黑汝嘎）來禁住景象，以及用持誦過的牛黃塗抹灑凈，或者用手按住，或者用酥油灑凈，或者用散...
【English Translation】 English version: The practitioner should scatter white mustard seeds to ward off difficulties. The person assisting in the accomplishment should recite mantras over the items. At this time, if a difficulty appears in the east, such as heavy rain and lightning, it should be known as the difficulty of Indra (帝釋天, the lord of gods). If a difficulty appears in the southeast, such as a large fire-colored figure or something as bright as daylight, it should be known as the difficulty of Agni (火天, the god of fire). If a difficulty appears in the south, such as a terrifying corpse shape, loud screaming, holding a large knife, all with their noses cut off, holding skulls filled with human blood, and flames burning on their heads, it should be known as the difficulty of Yama (焰摩, the lord of death). If a difficulty appears in the southwest, such as rain of excrement, excrement defiling the Mandala (曼荼羅, a symbolic diagram), and various terrifying shapes, it should be known as the difficulty of Nairrti (泥利羝, a Rakshasa deity). If a difficulty appears in the west, such as rain of thunder, lightning, and hail, it should be known as the difficulty of the Nāga (龍王, dragon king). If a difficulty appears in the northwest, such as a great black wind arising, it should be known as the difficulty of Vāyu (風神, the god of wind). If a difficulty appears in the north, such as great Yakshas (藥叉, a type of spirit) and female Yakshas disturbing the practitioner, it should be known as the difficulty of Vaiśravaṇa (多聞天王, one of the Four Heavenly Kings). If a difficulty appears in the northeast, such as elephant-headed, pig-headed, and dog-headed figures, each holding a large mountain, it should be known as the difficulty of Īśāna (伊舍那, a form of Shiva). If deities appear above with great power and virtue, it should be known as the difficulty of the upper heavens. Difficulties below, such as earthquakes and ground fissures, it should be known as the difficulty of Asuras (阿修羅, demigods). These difficulties appear when performing superior accomplishments. Such difficulties appear in the middle of the night. The signs of difficulties for superior accomplishments are even greater. The middle and lower accomplishments should be understood accordingly. The three periods of the night correspond to the superior, middle, and lower signs. If it corresponds to the time, it is an accomplishment; if it does not correspond to the time, it is not an accomplishment. These three signs refer to warmth, smoke, and light. These three signs should appear in sequence. If it is a superior accomplishment, all three signs will be present. If it is a middle accomplishment, the first two signs will be present. If it is a lower accomplishment, only the first sign will appear. Or, if the recitation is very sincere, and the three signs appear in sequence during the first part of the night, then use the Vagishvari (部母明, the Mother of Speech) mantra to restrain the light, or use the Heruka (明王心, a wrathful deity) heart mantra to restrain the signs, and apply and sprinkle with recited bezoar, or press with the hand, or sprinkle with ghee, or scatter...
花。或白芥子。或但灑水禁住其相。便即受用亦果其愿。或若初夜。即成便作禁住唸誦。至其本時。方可受用。其中成就準此應知。于其初夜。下悉地成。于其中夜。獲中成就。明相動時獲上成就。其中成就中夜成就者。如法禁已。縱至明曉。受用亦得。其下成就準此應知。各于本時其成者。若不受用亦不為吉。其物縱成不即用。又不禁住。至其平曉亦不受用。其物猶若萎花。亦如穢食。無所堪用。以唸誦故。請啟真言入其物中。時既過已。其驗亦失。又成就物雖初相現。然不成就。當時若禁其相。已后還作光顯等法。及諸節日。供養灌頂。便作成就。經於三年。若不成者。當知此物不可得成。上成就法限至三年。若中成就至第六月。若下成就不限其時。禎成就法亦復如是。
蘇悉地羯啰經被偷成物卻徴法品第三十七
我今當說被偷之物卻徴之法。其物成已。或作成就之時。其物被偷。偷物之時。或見其形。或但失物。不見偷者。於時不擇日宿。亦不斷食。發起瞋怒。現前速應作此曼荼羅法。用燒尸灰三角而作。唯開西門。于外門前置其本尊。內院東角置蘇悉地羯啰明王。右置金剛忿。左置大怒。右置金剛拳。左置金剛鉤。右置金剛計利吉羅。左置毗摩。右置熱吒。左置賓[(薩-文+(立-一))/木
【現代漢語翻譯】 現代漢語譯本 花，或白芥子，或者只是灑水來禁制其相狀，便可以立即受用，也能夠實現其願望。或者如果在初夜時分，就已經完成並開始禁制唸誦，直到其原本的時辰，才可以受用。其中的成就情況，應該按照這個標準來了解。在初夜時分，下等悉地（Siddhi，成就）成就；在半夜時分，獲得中等成就；在黎明時分，獲得上等成就。其中，中夜成就的情況是，如法禁制之後，即使到了天亮，受用也是可以的。下等成就的情況，也應該按照這個標準來了解。各自在本時辰成就的物品，如果不受用，也不吉祥。物品即使成就了，如果不立即使用，又沒有禁制，等到天亮也不受用，這物品就好像枯萎的花朵，又像污穢的食物，沒有什麼用處。因爲念誦的緣故，請啟真言進入物品之中，時間既然已經過去，其效驗也就消失了。又，成就的物品即使最初顯現了徵兆，仍然沒有成就。當時如果禁制其相狀，以後再進行光顯等法事，以及各種節日，供養灌頂，便可以作成就。經過三年，如果仍然沒有成就，應當知道這物品不可能成就。上等成就法的期限是三年，中等成就法是六個月，下等成就法不限制時間。禎成就法也是這樣。
《蘇悉地羯啰經》被偷成物卻徴法品第三十七
我現在應當說被偷之物卻徴（Que zheng，追回）之法。物品成就之後，或者作成就之時，物品被偷。偷物之時，或者看見了偷者的形跡，或者只是丟失了物品，沒有看見偷者。這時不選擇日期星宿，也不斷食，發起瞋怒，立即應當作此曼荼羅（Mandala，壇場）法。用燒尸灰作成三角形，只開啟西門。在外門前安置其本尊，內院東角安置蘇悉地羯啰明王（Susiddhi-kara-vidyaraja），右邊安置金剛忿（Vajrakrodha），左邊安置大怒，右邊安置金剛拳（Vajramusti），左邊安置金剛鉤（Vajrankusa），右邊安置金剛計利吉羅（Vajrakilikila），左邊安置毗摩（Vima），右邊安置熱吒（Reta），左邊安置賓[(薩-文+(立-一))/木]
【English Translation】 English version Flowers, or white mustard seeds, or simply sprinkling water to restrain its appearance, can be immediately used and fulfill one's wishes. Alternatively, if one completes and begins the restraining recitation in the early evening, it can only be used at its original time. The resulting achievements should be understood according to this standard. In the early evening, the lower Siddhi (Siddhi, accomplishment) is achieved; at midnight, the middle achievement is obtained; at dawn, the upper achievement is obtained. Among these, the midnight achievement means that after lawful restraint, even if it is dawn, use is still permissible. The lower achievement should also be understood according to this standard. If the items achieved at their respective times are not used, it is not auspicious. Even if the item is achieved, if it is not used immediately and not restrained, and it is not used until dawn, the item is like a withered flower, or like defiled food, of no use. Because of the recitation, please invoke the mantra to enter the item. Once the time has passed, its efficacy is lost. Furthermore, even if the achieved item initially shows signs, it is still not achieved. If its appearance is restrained at that time, and later light-manifesting rituals, as well as various festivals, offerings, and initiations are performed, it can be made into an achievement. If it is still not achieved after three years, it should be known that this item cannot be achieved. The time limit for the upper achievement is three years, for the middle achievement it is six months, and for the lower achievement there is no time limit. The Zhen achievement is also the same.
Susiddhikara Sutra, Chapter 37: The Method of Recovering Stolen Accomplished Objects
I shall now speak of the method of recovering stolen objects. After an object has been accomplished, or at the time of accomplishment, the object is stolen. At the time of the theft, either the form of the thief is seen, or the object is simply lost, and the thief is not seen. At this time, do not choose a date or constellation, nor abstain from food, but arouse anger and immediately perform this Mandala (Mandala, sacred circle) ritual. Make a triangle with ashes from a cremated corpse, opening only the west gate. Place the principal deity in front of the outer gate, and Susiddhikara-vidyaraja (Susiddhi-kara-vidyaraja) in the eastern corner of the inner courtyard. Place Vajrakrodha (Vajrakrodha) on the right, and Great Wrath on the left. Place Vajramusti (Vajramusti) on the right, and Vajrankusa (Vajrankusa) on the left. Place Vajrakilikila (Vajrakilikila) on the right, and Vima on the left. Place Reta on the right, and Bin[(薩-文+(立-一))/木] on the left.
]羅。右置阿設寧。左置商羯羅。右置微若耶。門右置迦(引)利。門左置難地目佉。左置金剛軍。右置蘇摩呼。及置諸餘大忿怒等。為成就故。次第安置如法啟請。以赤色花及赤食等。次第供養。如前所說阿毗遮嚕迦法。於此應作。門外所置本尊。應以美妙花等。如法供養。于其外院。置八方神。及置本部諸餘使者等尊。亦須如是供養。于其中央作護摩法。其爐三角一一如前。以七枚纖卻地羅。以己身血涂而用護摩。或用苦練木。或用燒尸殘柴。而用護摩。火著已后。以燒尸灰和己身血。而用護摩。及以毒藥。己身之血。芥子油。及赤芥子。四種相和而用護摩。復取四種物。作偷物者形。而坐其上。以左手片片割折而取護摩。若其能伏瞋者。及門法者。應作此法。其偷物者。慞惶恐怖。赍持親付行者。便應施彼無畏。於時與彼作扇底迦法。若不作者。彼便命終。或所將物。更復加添。密置尊前。
又成就物盜將日久。若欲追取。即應作此通三部。成辦諸事曼荼羅。四方而作。中央安置蘇悉地羯啰明王印。內院南面置金剛忿怒。大忿。忙莽雞。金剛鉤食。金剛拳。金剛火。金剛母特伽羅。金剛怖畏。金剛商羯啰。鎖計利吉羅。慧金剛無能勝。及置諸大忿怒。及諸使者。諸大威德真言主等。于其南面。次第安置。
【現代漢語翻譯】 現代漢語譯本：羅（Rāvaṇa）。右邊放置阿設寧（Acalanātha，不動明王）。左邊放置商羯羅（Śaṅkara，濕婆）。右邊放置微若耶（Vināyaka，像頭神）。門右邊放置迦（Kāli，時母）。門左邊放置難地目佉（Nandimukha）。左邊放置金剛軍（Vajrasena）。右邊放置蘇摩呼（Sumukha）。以及放置其他諸大忿怒尊等。爲了成就，按照次第安置，如法啟請。用紅色花和紅色食物等，按照次第供養。如前面所說的阿毗遮嚕迦（Abhicāruka）法，在這裡也應該做。門外所放置的本尊，應該用美妙的花等，如法供養。在其外院，放置八方神，以及放置本部諸餘使者等尊，也需要這樣供養。在其中央作護摩法。其爐子是三角形的，一一如前。用七枚纖卻地羅（kṣudrā），用自己的血塗抹而用護摩。或者用苦楝木，或者用燒尸的殘柴，而用護摩。火著了以後，用燒尸灰和自己的血混合，而用護摩。以及用毒藥、自己的血、芥子油，以及紅芥子，四種相和而用護摩。再取四種東西，做成偷東西的人的形狀，而坐在其上。用左手一片片割折而取護摩。如果能夠降伏嗔恨者，以及門法者，應該作此法。那偷東西的人，驚慌恐怖，拿著東西親自交給行者。便應該施與他無畏。這時與他作扇底迦（Śāntika，息災）法。如果不作，那人便會喪命，或者所拿的東西，更加添補，秘密地放置在尊前。
又，成就物被盜走很久，如果想要追回，就應該作此通三部，成辦諸事的曼荼羅。四方而作。中央安置蘇悉地羯啰（Siddhikara）明王印。內院南面放置金剛忿怒（Vajrakrodha）。大忿（Mahākrodha）。忙莽雞（Māmakī）。金剛鉤食（Vajrāṅkuśa）。金剛拳（Vajramuṣṭi）。金剛火（Vajrānala）。金剛母特伽羅（Vajramudgara）。金剛怖畏（Vajrabhairava）。金剛商羯羅（Vajraśaṅkara）。鎖計利吉羅（Śṛṅkhalākila）。慧金剛無能勝（Jñānavajrāparājita）。以及放置諸大忿怒，以及諸使者，諸大威德真言主等。在其南面，按照次第安置。
【English Translation】 English version: Rāvaṇa (羅). Place Acalanātha (阿設寧, Immovable Protector) on the right. Place Śaṅkara (商羯羅, Shiva) on the left. Place Vināyaka (微若耶, Ganesha) on the right. Place Kāli (迦, Kali) on the right of the door. Place Nandimukha (難地目佉) on the left of the door. Place Vajrasena (金剛軍) on the left. Place Sumukha (蘇摩呼) on the right. And place other great wrathful deities, etc. For the sake of accomplishment, arrange them in order and invoke them according to the Dharma. Offer red flowers and red food, etc., in order. As mentioned before, the Abhicāruka (阿毗遮嚕迦) ritual should be performed here. The principal deity placed outside the door should be offered beautiful flowers, etc., according to the Dharma. In the outer courtyard, place the eight directional deities, as well as the messengers and other deities of the respective families, and offer them in the same way. Perform the homa ritual in the center. The hearth should be triangular, as before. Use seven kṣudrā (纖卻地羅) sticks, smeared with one's own blood, for the homa. Or use neem wood, or the remaining firewood from cremation, for the homa. After the fire is lit, mix cremation ashes with one's own blood and use it for the homa. Also, mix poison, one's own blood, mustard oil, and red mustard seeds, and use the mixture for the homa. Then, take four kinds of objects, make them into the shape of a thief, and sit on them. Use the left hand to cut and break them into pieces for the homa. If one can subdue anger, and is skilled in door rituals, one should perform this ritual. The thief, in panic and fear, will personally hand over the stolen goods to the practitioner. Then, one should grant him fearlessness. At that time, perform the Śāntika (扇底迦, pacifying) ritual for him. If one does not do so, the thief will die, or the stolen goods will be further augmented and secretly placed before the deity.
Furthermore, if stolen objects have been taken away for a long time, and one wishes to retrieve them, one should create this mandala that encompasses the three families and accomplishes all matters. Construct it in a square shape. In the center, place the Siddhikara (蘇悉地羯啰) Vidyārāja mudrā. On the south side of the inner courtyard, place Vajrakrodha (金剛忿怒, Vajra Wrath), Mahākrodha (大忿, Great Wrath), Māmakī (忙莽雞), Vajrāṅkuśa (金剛鉤食, Vajra Hook), Vajramuṣṭi (金剛拳, Vajra Fist), Vajrānala (金剛火, Vajra Fire), Vajramudgara (金剛母特伽羅, Vajra Hammer), Vajrabhairava (金剛怖畏, Vajra Terror), Vajraśaṅkara (金剛商羯羅, Vajra Shankara), Śṛṅkhalākila (鎖計利吉羅), Jñānavajrāparājita (慧金剛無能勝, Wisdom Vajra Invincible), and other great wrathful deities, messengers, and great powerful mantra masters. Arrange them in order on the south side.
內院北面。置能滿諸愿。觀自在。馬頭明王。多面多手。能現多形。耶輸末底。大吉祥。落乞澀(二合)弭。濕吠多。半拏啰嚩悉寧(去)多啰。戰捺啰。末啰。所有真言及明諸使者等。各各次第如法安置。內院東面。置金輪佛頂等諸餘佛頂。佛毫佛眼。佛鑠底。佛牙佛慈。及無能勝等自餘明主。及能辦事諸真言等諸餘真言。及諸使者。于其東面。各各次第如法安置。近門兩邊。及門外者。亦復如前依法安置。于其外院。八方神。西門南邊置梵天王及與眷屬。西門北邊。置摩醯首羅。及妃言那缽底等諸眷屬俱。及七忙怛啰母。及八龍王並諸眷屬。阿修羅王與諸眷屬。歸依佛者。大威德神于其外院。各各如法次第安置。至誠啟請次第供養。于外西面。置護摩爐以蠟作其盜物者形。置簸箕中。依阿毗遮嚕法。啟請祭祀。供養護摩。次以刀割其形而作護摩。或依本部所說阿毗遮嚕法。依彼而作。或本尊自盜及不與成。亦如是作。從黑月五日至十四日來。中間作法說為勝達。其形復以杖鞭。及以火炙。種種猛法打棒以末但那剌。依金剛橛法。用刺身份。以黑芥子油和鹽。遍涂其身。隨意苦楚而致害之。復以蓋尸之衣。而覆其形。以赤線纏。獻赤色花。持誦自眼。努目視之。于真言中。置訶責句。每日打之。若將物來。即當休止
【現代漢語翻譯】 現代漢語譯本 內院北面，安置能滿足一切願望的觀自在（Avalokiteśvara，觀世音菩薩）。馬頭明王（Hayagriva），多面多手，能顯現多種形象。耶輸末底（Yaśomatī，具稱譽者）。大吉祥天女（Mahāśrī）。落乞澀弭（Lakṣmī，吉祥天女）。濕吠多（Śveta，白色）。半拏啰嚩悉寧（Pāṇḍaravāsinī，白衣觀音）。多啰（Tārā，度母）。戰捺啰（Candra，月）。末啰（Māra，魔）。所有真言以及明諸使者等，各自按照順序如法安置。 內院東面，安置金輪佛頂等其餘佛頂。佛毫、佛眼、佛鑠底（Śakti，力量，此處指佛的力量）、佛牙、佛慈，以及無能勝等其餘明王，以及能辦事的各種真言等其餘真言，以及諸位使者，在其東面，各自按照順序如法安置。靠近門兩邊以及門外的地方，也像前面一樣依法安置。 在其外院，八方神。西門南邊安置梵天王（Brahmā）以及眷屬。西門北邊，安置摩醯首羅（Maheśvara，大自在天）以及妃子言那缽底（Gaṇapati，像頭神）等諸眷屬。以及七忙怛啰母（Saptamātṛkā，七母天）。以及八龍王並諸眷屬。阿修羅王（Asura-rāja）與諸眷屬，歸依佛者，大威德神（Mahābala），在其外院，各自如法按照順序安置。至誠祈請，按照順序供養。 在外西面，安置護摩爐，用蠟製作盜竊者的人形。放置在簸箕中，依照阿毗遮嚕法（Abhicāraka，降伏法），祈請祭祀，供養護摩。然後用刀割人形並進行護摩。或者依照本部所說的阿毗遮嚕法，依照那個方法來做。或者本尊自己被盜，或者不給予成就，也像這樣來做。從黑月（陰曆）初五到十四日之間，中間作法，說是勝達（Siddha，成就）。 那個人形還要用杖鞭打，以及用火燒。用各種猛烈的方法打棒，用末但那剌（Madanāstra，愛箭）。依照金剛橛法（Vajrakīla），用刺身體的部位。用黑芥子油和鹽，遍涂其身。隨意使其痛苦而導致傷害。再用蓋屍體的衣服，覆蓋那個人形。用紅線纏繞，獻上紅色的花。持誦自己的眼睛，怒目視之。在真言中，加上訶責的語句。每天打它。如果將東西拿來，就應當停止。
【English Translation】 English version On the north side of the inner courtyard, place Avalokiteśvara (Guānzìzài, the Bodhisattva Who Observes the Sounds of the World), who can fulfill all wishes. Hayagriva (Mǎtóu Míngwáng, Horse-Headed Vidyārāja), with many faces and hands, capable of manifesting in various forms. Yaśomatī (Juéchēngyù zhě, the one with good reputation). Mahāśrī (Dàjíxiáng Tiānnǚ, Great Auspicious Goddess). Lakṣmī (Jíxiáng Tiānnǚ, Auspicious Goddess). Śveta (Báisè, White). Pāṇḍaravāsinī (Báiyī Guānyīn, White-Robed Avalokiteśvara). Tārā (Dùmǔ, Tara). Candra (Yuè, Moon). Māra (Mó, Mara). All mantras and the messengers of the deities should be arranged in order according to the Dharma. On the east side of the inner courtyard, place the Uṣṇīṣacakravartin (Jīnlún Fódǐng, Golden Wheel Buddha-Crown) and other Buddha-crowns. The Buddha's ūrṇā (Fóháo, white curl of hair between the eyebrows), Buddha's eyes, Buddha's Śakti (Fó shuò dǐ, power, here referring to the Buddha's power), Buddha's teeth, Buddha's compassion, and the Aparājita (Wúnéngshèng, Invincible) and other Vidyārājas, as well as various mantras that can accomplish tasks, and the messengers, should be arranged in order according to the Dharma on the east side. Near both sides of the gate and outside the gate, they should also be arranged according to the Dharma as before. In the outer courtyard, the gods of the eight directions. On the south side of the west gate, place Brahmā (Fàntiānwáng) and his retinue. On the north side of the west gate, place Maheśvara (Móxīshǒuluó, Great自在天) and his consort Gaṇapati (Yánnàbōdǐ, Elephant-Headed God) and their retinue. Also, the Saptamātṛkā (Qī máng dá lǎ mǔ, Seven Mothers). And the eight Nāga-rājas (Bā lóngwáng, Dragon Kings) and their retinue. The Asura-rāja (Āxiūluó wáng, Asura King) and his retinue, those who take refuge in the Buddha, and Mahābala (Dàwēidé Shén, Great Powerful God), should be arranged in the outer courtyard in order according to the Dharma. Sincerely invoke and offer worship in order. On the west side of the outer area, place the homa (hù mó, fire offering) stove, and make a wax figure of the thief. Place it in a winnowing basket, and according to the Abhicāraka (Āpízhēlū fǎ, subjugation method), invoke, offer sacrifices, and perform the homa. Then, cut the figure with a knife and perform the homa. Or, according to the Abhicāraka method described in the tantra, follow that method. Or, if the main deity itself is stolen, or if the desired result is not achieved, do it in the same way. From the fifth to the fourteenth day of the dark moon (lunar calendar), perform the ritual in between, saying it is Siddha (Shèng dá, accomplished). The figure should also be beaten with a staff and burned with fire. Use various fierce methods of beating, using Madanāstra (Mòdànnàlá, arrow of love). According to the Vajrakīla (Jīngāng qué fǎ, Vajrakila method), use it to pierce the body parts. Mix black mustard oil and salt, and smear it all over the body. Arbitrarily inflict pain and cause harm. Then, cover the figure with a shroud. Wrap it with a red thread, and offer red flowers. Hold your own eyes and glare at it. In the mantra, add words of rebuke. Beat it every day. If the stolen object is returned, then you should stop.
。中夜應作是猛利法。用俱徴那木。塗黑芥油。而作護摩。又以毒藥。及己身血。芥油鹽及黑芥子。揔與相和。稱盜物者名而作護摩。經八百遍。或但用己身血和鹽。而和護摩。如是苦治。若不還物。即應更作至死猛法。于阿毗遮嚕法中所說殺法。遍作其法。于真言置其殺句。若將物來。即止其法。從乞歡喜。彼若已用其物將余物替。亦止其事。或已用其物。復無物替。但來悔謝。亦止其事。施彼歡喜。彼或損失。及分與他。隨殘所有持來還者。亦止其事。施彼歡喜。應當以金剛徴那啰真言而作護摩。或用大怒。或用不凈忿怒而作護摩。或於當部所說。卻追失物真言而作護摩。然此三種真言。通三部用。真言曰。
囊(上)謨啰怛囊(上二合)怛啰(二合)夜也囊(上)莽室戰拏嚩日啰(二合)簸儜(上)曳莽賀藥乞沙(二合)細那囊缽多(上)曳唵賀羅賀羅嚩日啰(二合)莽他莽他(上)嚩日啰(二合)度囊度囊(上)嚩日啰(二合)賀曩賀曩嚩日啰(二合)缽者缽者嚩日啰(二合)捺羅捺羅嚩日啰(二合)那啰野那啰也嚩日啰(二合)那啰野尾那啰也嚩日啰(二合)瞋(去)那瞋(去)那嚩日啰(二合)頻(去)那頻(去)那嚩日啰(二合)𤙖泮吒(二合)
得其物已。或得替已。即護其物。兼及護
【現代漢語翻譯】 現代漢語譯本： 午夜時分，應當進行這種猛烈的法事。使用俱徴那木（kujingnamu，一種木材），塗上黑芥子油，進行護摩（homa，火供）。又將毒藥，以及自己的血，芥子油，鹽和黑芥子，全部混合在一起，稱念盜竊者名字，進行護摩，唸誦八百遍。或者只用自己的血混合鹽，進行護摩。這樣苦行懲治，如果還不歸還財物，就應該進一步進行直至死亡的猛烈法事。按照阿毗遮嚕法（abhicaru，降伏法）中所說的殺法，全部施行，在真言中加入殺戮之句。如果對方將財物送來，就停止法事，並給予歡喜。如果對方已經使用了財物，用其他物品代替，也停止此事。或者已經使用了財物，又沒有其他物品可以代替，只是前來懺悔謝罪，也停止此事，施予歡喜。對方或者已經損失財物，或者已經分給他人，將剩餘的所有拿來歸還，也停止此事，施予歡喜。應當用金剛徴那啰真言（vajra-cingnara mantra）進行護摩，或者用大怒，或者用不凈忿怒進行護摩，或者用當部所說的，追回失物的真言進行護摩。然而這三種真言，可以通用三部。真言如下：
囊(上)謨啰怛囊(上二合)怛啰(二合)夜也囊(上)莽室戰拏嚩日啰(二合)簸儜(上)曳莽賀藥乞沙(二合)細那囊缽多(上)曳唵賀羅賀羅嚩日啰(二合)莽他莽他(上)嚩日啰(二合)度囊度囊(上)嚩日啰(二合)賀曩賀曩嚩日啰(二合)缽者缽者嚩日啰(二合)捺羅捺羅嚩日啰(二合)那啰野那啰也嚩日啰(二合)那啰野尾那啰也嚩日啰(二合)瞋(去)那瞋(去)那嚩日啰(二合)頻(去)那頻(去)那嚩日啰(二合)𤙖泮吒(二合)
得到財物后，或者得到替代品后，立即保護這些財物，並加以守護。
【English Translation】 English version: At midnight, one should perform this fierce ritual. Using Kujingnamu (俱徴那木, a type of wood), apply black mustard oil and perform Homa (護摩, fire offering). Furthermore, mix poison, one's own blood, mustard oil, salt, and black mustard seeds together. Recite the name of the thief and perform Homa, chanting eight hundred times. Alternatively, one can mix only one's own blood with salt and perform Homa. If, after such rigorous punishment, the stolen goods are not returned, one should proceed with an even more intense ritual, even to the point of death. Perform all the killing methods described in the Abhicaru (阿毗遮嚕, subjugation) ritual, inserting the phrase of killing into the mantra. If the person brings back the stolen goods, cease the ritual and show joy. If the person has already used the stolen goods and offers other items as replacement, cease the matter as well. Or if the person has already used the stolen goods and has nothing to replace them with, but comes to repent and apologize, cease the matter and show joy. If the person has lost the stolen goods or has already distributed them to others, and brings back whatever remains, cease the matter and show joy. One should perform Homa with the Vajra-cingnara mantra (金剛徴那啰真言), or with great wrath, or with impure anger. Alternatively, one can perform Homa with the mantra for recovering lost items as described in the respective section. However, these three mantras can be used interchangeably across the three sections. The mantra is as follows:
Nang(上) mo ra tan nang(上二合) da ra(二合) ya ye nang(上) mang shi zhan na wa ri la(二合) bo ni(上) ye mang he yao qi sha(二合) xi na nang bo duo(上) ye ong he la he la wa ri la(二合) mang ta mang ta(上) wa ri la(二合) du nang du nang(上) wa ri la(二合) he nang he nang wa ri la(二合) bo zhe bo zhe wa ri la(二合) na la na la wa ri la(二合) na la ye na la ye wa ri la(二合) na la ye wei na la ye wa ri la(二合) chen(去) na chen(去) na wa ri la(二合) pin(去) na pin(去) na wa ri la(二合) hong pa zha(二合)
Upon receiving the stolen goods, or receiving the replacement items, immediately protect these items and safeguard them.
身。當於節日。次第而作光顯等法。其中成就物及下成就。一分應奉世尊。一分應奉于阿阇梨。出曼荼羅外。取其一分奉先成就者。一分當與同伴等人。取第五分而自受用。或作兩分。一分自用。一分奉四處。諸有未物法皆如是。先以閼伽奉獻尊等。后取本分。其先成就者分。以閼伽供養。陪其價直。自取受用。其價直者。供養是也。其阿阇梨若不在時。其分還酬價直。而自受用。其愧直者心生慚愧。即是價直之曼荼羅外。奉先成就者時。應作是言。諸先成者。受取本分。手執閼伽。第二第三。應如是唱。若無取者。即當持與同伴之人。勿懷疑慮。彼等以虔誠心故。以供養故。堅持戒故。侍行人故。即是先成之人。是故其分彼等應受三唱之。時彼同伴者應如是報。我等即是先成就者。行人自分其物與同伴等。其物若少不可分者。即安善那。及牛黃等不可分也。應當以心作其份量。而自受用。有如是物唯一人用不可分者。輪刀等是。隨於本法所說成就。應如是作。其㡧像等亦不可分。于本法中。成就之物其量縱少。任加本量。而作成就。與伴同等。或依先成之人物量。而作成就。縱減其半。亦得成就。或於本法所說份量。皆須依行。行人分物與同伴時。應處分言。汝等隨我種種驅使。彼然諾已。后當與之。或若一身成就
【現代漢語翻譯】 現代漢語譯本 關於『身』（指修法者自身），應當在節日期間，依次進行光顯等儀軌。其中，修法成就的物品以及次等成就的物品，一部分應當供奉世尊（Bhagavan，佛），一部分應當供奉于阿阇梨（Acharya，導師）。在曼荼羅（Mandala，壇城）之外，取出一部分供奉給先成就者。一部分應當分給同伴等人。取出第五份自己享用。或者分為兩份，一份自己用，一份供奉四處（具體含義需根據上下文確定）。 所有沒有實物的修法，都像這樣處理。先用閼伽（Arghya，供水）奉獻給諸位尊者等，然後取回自己應得的部分。對於先成就者的那份，用閼伽供養，並賠償其價值，然後自己取用。所謂的『價值』，就是供養。如果阿阇梨不在，就把那份的價值償還，然後自己享用。所謂的『愧直』，就是心中生起慚愧之情，這就是價值。 在曼荼羅之外，供奉先成就者時，應當這樣說：『諸位先成就者，請接受您應得的部分。』手持閼伽，重複第二遍、第三遍，都應當這樣唱誦。如果沒有人取用，就應當拿給同伴之人，不要懷疑顧慮。他們因為有虔誠之心，因為有供養，因為堅持戒律，因為侍奉修行人，所以就是先成就之人。因此，他們的那份應當由他們接受。三次唱誦之時，同伴應當這樣回答：『我等即是先成就者。』 修行人將自己的物品分給同伴等，如果物品很少，無法分割，比如安善那（Anjana，眼藥）以及牛黃等無法分割的物品，應當在心中衡量其份量，然後自己享用。有些物品只有一份，一個人用，無法分割，比如輪刀等。應當按照本法所說的成就方法，照此辦理。㡧像（具體含義需根據上下文確定）等也不可分割。在本法中，成就的物品，其量即使很少，也任憑增加原本的量，然後作成就，與同伴平等分享。或者依據先成就之人物品的量，然後作成就，即使減少一半，也可以成就。或者對於本法所說的份量，都必須依循而行。 修行人分發物品給同伴時，應當吩咐說：『你們要聽從我各種驅使。』他們答應之後，再分給他們。或者如果只有一身成就。
【English Translation】 English version Regarding the 『body』 (referring to the practitioner themselves), one should perform the rituals of glorification and so on in sequence during festivals. Among them, the items attained through accomplishment and the lesser accomplishments, a portion should be offered to Bhagavan (the Blessed One, Buddha), and a portion should be offered to the Acharya (teacher). Outside the Mandala (sacred enclosure), take a portion and offer it to those who have attained accomplishment earlier. A portion should be distributed to companions and others. Take the fifth portion for your own use. Or divide it into two portions, one for your own use and one for offering to the four places (the specific meaning needs to be determined based on the context). All practices without tangible objects are handled in this way. First, offer Arghya (water offering) to the venerable ones, and then take back your due portion. For the portion of those who have attained accomplishment earlier, offer Arghya and compensate for its value, and then take it for your own use. The so-called 『value』 is the offering. If the Acharya is not present, repay the value of that portion and then enjoy it yourself. The so-called 『shame value』 is the feeling of shame arising in the heart, and this is the value. Outside the Mandala, when offering to those who have attained accomplishment earlier, one should say: 『Those who have attained accomplishment earlier, please accept your due portion.』 Holding Arghya in hand, repeat the chanting in the second and third times. If no one takes it, then it should be given to companions, without doubt or hesitation. Because they have sincere hearts, because they have offerings, because they uphold the precepts, because they serve the practitioners, therefore they are those who have attained accomplishment earlier. Therefore, their portion should be accepted by them. At the time of the three chants, the companions should answer: 『We are those who have attained accomplishment earlier.』 The practitioner distributes their items to companions and others. If the items are few and cannot be divided, such as Anjana (eye ointment) and Calculus Bovis (cow gallstone), which cannot be divided, one should measure their quantity in the heart and then enjoy them oneself. Some items are only one, used by one person, and cannot be divided, such as the wheel knife. One should act according to the method of accomplishment described in the original text. Images (the specific meaning needs to be determined based on the context) and the like cannot be divided either. In this practice, even if the amount of the accomplished items is small, one can freely increase the original amount and then make the accomplishment, sharing it equally with companions. Or, according to the amount of items of those who have attained accomplishment earlier, then make the accomplishment, even if it is reduced by half, it can still be accomplished. Or, for the amount mentioned in the original text, one must follow it accordingly. When the practitioner distributes items to companions, they should instruct: 『You must obey my various commands.』 After they agree, then distribute to them. Or if there is only one body accomplishment.
。利益餘人。依此藏教或余法中。並皆通許。分與同伴等時。隨其功勞。節限分物。不應偏儻。物成就已。先應供養本尊。深生慚愧。慇勤再請。然後可分。一切諸部法皆如是。中下成就準此應知。深生慚愧。恭敬供養。及施財物。所得進止。依其處分。以如是事。酬還物價。物成就已。先獻閼伽。如法分與。誦本真言。及作手印。以心觀念本尊。及誦明王妃真言。乃至觀念。然後受用其物。隨意升空。至眾仙所。彼無能壞及以輕蔑。縱有怨敵。亦無能損。彼成就者。常念本尊。不應廢忘。其成就物。常須心念。或以眼視。為持誦明王真言故。諸仙恭敬。持妃明故。無諸怖畏。作三摩耶印。及作部印。及眼視物。皆不應廢。與仙相見。應先起敬。而問訊言。善來安樂復從何至。彼若所問。善言而答。遊行空時。不應于神廟上過。及獨一樹。並四衢道。諸仙居處。及以城郭祭祀之壇。婆羅門集會處。假使邪法仙眾所居之處。不應過。增上慢故。經彼等過。必當墮落。為放逸故而墮落者。即應持誦明王真言。及以思惟。若已墮落。及欲墮時。便得本位虛空。雖無形色。天眼見道。譬如成者起心即至。如亦在定不動而至。是故游彼先成就路。以福力故。自然衣服隨意宮殿。用花林園觀種種諸鳥。天女游獻歌舞妓樂。種種欲樂
【現代漢語翻譯】 現代漢語譯本：利益其他人。依據此藏教或其他法門，都完全允許。分給同伴等人的時候，根據他們的功勞，限制分配物品的數量，不應該偏袒。物品成就之後，首先應該供養本尊（Yidam，根本尊神），深深地感到慚愧，慇勤地再次祈請，然後才可以分。一切諸部法都是這樣。中等和下等的成就，參照這個道理應該知道。深深地感到慚愧，恭敬地供養，以及佈施財物，所得的進退，依照本尊的處分。用這樣的事情，償還物品的價值。物品成就之後，先獻上閼伽（Arghya，供水），如法地分給眾人，誦讀本尊的真言（Mantra，咒語），以及結手印（Mudra，手勢），以心念觀想本尊，以及誦讀明王妃的真言，乃至持續觀想，然後才可以使用那些物品。可以隨意升到空中，到達眾仙所居住的地方。在那裡，沒有人能夠破壞或輕蔑你。縱然有怨敵，也不能夠損害你。那些成就者，常常憶念本尊，不應該忘記。對於成就的物品，常常需要心念，或者用眼睛觀看。爲了持誦明王的真言的緣故，諸仙會恭敬你；因為持誦明王妃的真言的緣故，沒有各種怖畏。結三摩耶印（Samaya Mudra，誓言印），以及結部印（Kula Mudra，部族印），以及用眼睛觀看物品，都不應該廢棄。與仙人相見，應該先起身致敬，然後問訊說：『善來，安樂，從哪裡來？』他們如果有所詢問，要用善言回答。 在空中飛行的時候，不應該在神廟之上經過，以及單獨的一棵樹，以及四通八達的道路，諸仙居住的地方，以及城郭的祭祀之壇，婆羅門（Brahmin，印度教祭司）的住所，即使是邪法的仙眾所居住的地方，也不應該經過。因為增上慢的緣故，經過那些地方，必定會墮落。因為放逸的緣故而墮落的人，就應該持誦明王的真言，以及進行思惟。如果已經墮落，或者將要墮落的時候，便可以回到原來的虛空位置。虛空雖然沒有形色，但是天眼能夠看到道路。譬如成就者，起心動念就能夠到達。又如在禪定中，不移動也能到達。因此，遊歷那些地方，要先成就道路。因為福力的緣故，自然會有隨意的衣服和宮殿，可以用鮮花和林園觀賞各種各樣的鳥類，天女遊玩獻上歌舞伎樂，以及各種各樣的欲樂。
【English Translation】 English version: Benefit other people. According to this Tibetan teachings or other Dharma methods, all are completely permitted. When distributing to companions, etc., according to their merits, limit the amount of items distributed, and should not be biased. After the items are accomplished, first, one should make offerings to the Yidam (root deity), deeply feel ashamed, and earnestly pray again, and then can distribute. All the Dharma of all the Kulas (families) are like this. Medium and lower accomplishments should be understood according to this principle. Deeply feel ashamed, respectfully make offerings, and give alms. The progress and retreat of what is obtained should be according to the Yidam's instructions. Use such things to repay the value of the items. After the items are accomplished, first offer Arghya (offering water), and distribute to everyone according to the Dharma, recite the Mantra (spell) of the Yidam, and form Mudras (hand gestures), mentally visualize the Yidam, and recite the Mantra of the Vidyarajni (wisdom queen), and even continue to visualize, and then can use those items. One can freely ascend into the sky and reach the places where the immortals live. There, no one can destroy or despise you. Even if there are enemies, they cannot harm you. Those who have attained accomplishment constantly remember the Yidam and should not forget. For the accomplished items, one often needs to contemplate them in the mind or look at them with the eyes. For the sake of reciting the Mantra of the Vidyaraja (wisdom king), the immortals will respect you; because of reciting the Mantra of the Vidyarajni, there are no fears. Forming the Samaya Mudra (vow seal), and forming the Kula Mudra (family seal), and looking at the items with the eyes, should not be abandoned. When meeting immortals, one should first stand up to pay respect, and then greet them, saying: 'Welcome, peace, where do you come from?' If they ask anything, answer with kind words. When flying in the sky, one should not pass over temples, or a single tree, or crossroads, places where immortals live, or the sacrificial altars of cities, the residences of Brahmins (Hindu priests), even the places where heretical immortals live. Because of arrogance, passing through those places will surely lead to downfall. Those who fall due to negligence should recite the Mantra of the Vidyaraja and contemplate. If one has already fallen or is about to fall, one can return to the original position in the sky. Although the sky has no form or color, the divine eye can see the path. For example, an accomplished one can arrive as soon as the thought arises. It is also like being in Samadhi (meditative state), one can arrive without moving. Therefore, when traveling those places, one must first accomplish the path. Because of the power of merit, there will naturally be clothes and palaces at will, one can use flowers and gardens to view various birds, celestial maidens playing and offering songs and dances, and various pleasures.
。熾然光明。如意劫樹能滿諸愿。為居止故。寶石為座。下流渠水。耎草布地。種種瓔珞及嚴身具並娛樂。諸吉祥樹有甘露果。乃至隨所意樂憶念之處。皆現其前。縱如是已。常須護身。不應廢忘。應住清凈園林及諸山頂。並海洲島江河灘渚。以遊戲故。應住其處。于彼便有如前勝境。或與先成仙眾共住。
又如前所說具足而作悉地之法。其物不成者。如法禁住。護持藏棄。如前更作先念誦法。乃至還作成就之法。如是作已。若不成者。重加精進。又更唸誦。作成就法。如是經滿七遍。猶不成者。當作此法。決定成就。所謂乞食精勤唸誦。發大恭敬。巡八聖蹟。禮拜行道。或復轉讀大般若經。經七遍或一百。或持勝物奉施僧伽。或於入海河邊。或於海島。應作一肘窣睹波數滿一百。於一一窣睹波前。如法念誦。滿一千遍。最後第一百塔若放光者。當知作法決定成就。後作一千窣睹波。於一一前唸誦千遍。假使無間罪。其數滿已。不須作法自然成就。又一切真言唸誦一俱胝。決定成就。若作時念誦者。經十二年。縱有重罪。亦皆成就。假使法不具足。皆得成就。又念遍數。及時滿已。即當應作增益護摩。或復作此成辦諸事曼荼羅。于中而作四種護摩。或於山頂。或於牛群先所住處。或恒河渚。平治其地。作曼荼羅
【現代漢語翻譯】 現代漢語譯本：熾盛的光明，如意劫樹（能實現願望的劫樹）能滿足各種願望。爲了居住的緣故，用寶石做成座位，下面有流動的水渠，柔軟的草鋪滿地面，各種各樣的瓔珞以及裝飾身體的物品和娛樂用具。吉祥樹上有甘露果，乃至隨心所欲地憶念之處，都會顯現在眼前。即使這樣，也要經常保護自身，不應該忘記。應該住在清凈的園林以及各個山頂，還有海中的洲島、江河的灘涂，爲了遊戲的緣故，應該住在那些地方。在那裡便會有像前面所說的殊勝境界，或者與先前已經修成的仙人一起居住。
又像前面所說的，具足各種條件而作悉地（成就）之法，如果所用的物品沒有成功，就依法禁止並安住，好好地護持、收藏起來。像前面那樣重新做，先念誦，乃至重新做成成就之法。這樣做了之後，如果還是沒有成功，就更加精進，又重新唸誦，做成就之法。這樣經過七遍，如果仍然沒有成功，就應當做這個方法，決定能夠成就。也就是乞求，努力唸誦，發出大的恭敬心，巡禮八大聖蹟，禮拜、繞行。或者再次轉讀《大般若經》，經過七遍或者一百遍。或者拿著殊勝的物品奉獻給僧團。或者在入海的河邊，或者在海島上，應當做一個一肘高的窣堵波（佛塔），數量達到一百個。在每一個窣堵波前，如法念誦，念滿一千遍。最後第一百個塔如果放出光芒，就應當知道作法決定能夠成就。之後再做一千個窣堵波，在每一個窣堵波前唸誦一千遍。即使有無間罪，當數量滿了之後，不需要作法自然就能夠成就。又唸誦一切真言一俱胝（一千萬），決定能夠成就。如果在作法時念誦，經過十二年，縱然有很重的罪業，也都能成就。即使方法不具足，也都能得到成就。又唸誦的遍數以及時間滿了之後，就應當做增益護摩（火供），或者做這個成辦諸事的曼荼羅（壇城），在其中做四種護摩。或者在山頂，或者在牛群先前居住的地方，或者在恒河的岸邊，平整土地，做曼荼羅。
【English Translation】 English version: Blazing light, the wish-fulfilling Kalpa tree (Kalpa tree that fulfills wishes) can satisfy all desires. For the sake of dwelling, jeweled seats are made, with flowing streams below, and soft grass covering the ground, various ornaments and adornments for the body, and entertainment. Auspicious trees bear nectar fruits, and wherever one desires and remembers, it appears before them. Even so, one must always protect oneself and not forget. One should dwell in pure gardens and on various mountain peaks, as well as on islands in the sea, riverbanks, and shores, and for the sake of enjoyment, one should dwell in those places. There, one will have the excellent realms as mentioned before, or dwell together with previously accomplished immortals.
Furthermore, as mentioned before, if one performs the method of Siddhi (accomplishment) with all the necessary conditions, and the objects used are not successful, then one should lawfully prohibit and keep them, carefully protect and store them away. As before, one should do it again, first reciting, and then performing the method of accomplishment again. After doing this, if it is still not successful, one should increase one's diligence and recite again, performing the method of accomplishment. After doing this seven times, if it is still not successful, then one should do this method, which will definitely lead to accomplishment. That is, one should beg, diligently recite, generate great reverence, circumambulate the eight great holy sites, prostrate and circumambulate. Or again, one should recite the Great Perfection of Wisdom Sutra seven times or one hundred times. Or one should take excellent objects and offer them to the Sangha. Or on the bank of a river entering the sea, or on an island, one should make one hundred stupas (Buddhist towers) of one cubit in height. In front of each stupa, one should recite according to the Dharma, reciting one thousand times. If the last, the hundredth stupa, emits light, then one should know that the practice will definitely be accomplished. Afterwards, one should make one thousand stupas, and recite one thousand times in front of each one. Even if one has committed the five heinous crimes, once the number is complete, one does not need to practice, and accomplishment will come naturally. Furthermore, reciting all mantras one koti (ten million) times will definitely lead to accomplishment. If one recites during the practice, after twelve years, even if one has heavy sins, one will still achieve accomplishment. Even if the method is not complete, one will still attain accomplishment. Furthermore, once the number of recitations and the time are complete, one should perform an increasing Homa (fire offering), or perform this Mandala (cosmic diagram) for accomplishing all matters, and perform four types of Homa within it. Or on a mountain peak, or in a place where cattle previously lived, or on the banks of the Ganges River, one should level the ground and make a Mandala.
量百八肘。置一百八瓶。于其四門。立柱為門。各于門前。建立寶臺。種種裝嚴。以名花枝條作鬘。系其門柱。及角幢上。遍繞其處以酥燃燈。滿一百八。布曼荼羅。及一百八香爐燒諸名香。亦置其處。內院一面其量七肘。外院一面三肘余是中央。所有啟請及供養等。皆悉如前準護摩法。次當別說。于中以本真言。置羯攞舍瓶。其瓶四面。作護摩法。于其內院東面。遍置佛部諸尊。其北面。遍置蓮花部中諸尊。于其南面。遍置金剛部中諸尊。于西面。置嚕達啰神。及多聞天王。各並眷屬。如前所說。使者等尊。內院若不容受。當置外院。其護方神與諸眷屬。各置本位方。其三部主及嚕達羅多聞天王。先置本處。次復各置明王明妃辦事真言主等。並諸使者。次第安置。于外門前。置軍荼利尊。及置無能勝尊。如是依法作曼荼羅成已。用本部心而作啟請。次第供養。即於四方而作唸誦。然後其瓶四面所置之爐。各依彼部中。作護摩法。是名增益諸尊護摩。其供養食。用烏那羅獻。作此已。一切諸尊便成增益。如是念誦作護摩已。更以部母真言而護摩酥。次以本尊真言。乳粥酥和而作護摩。更以部母真言。胡麻和三甜而作護摩。又以部母真言。用酥護摩。作此法已。一切尊即便充足。及成增益圓滿具足。悉皆歡喜。速與成就
。若作此曼荼羅。乃至七度。決定成就。如前唸誦。及巡塔乃至七遍。作此曼荼羅。若不成者。即以阿毗遮嚕迦法。苦治本尊。以蠟作其形像。取其真言而唸誦之。先誦部母及明王真言。中間置本尊真言。以阿毗遮嚕迦法護摩。用芥子油涂其形像。便著壯熱。若伏他者。遍身皆痛。以瞋鞭打。及以花打。用前二真言。以其瞋心而作供養。譬如治罰鬼魅。治罰本尊法亦如是。如斯之法。依教而作。不得自專。輒其尊即來現前。與其成就。滿本願已。止其前事。作扇底迦法。或以毒藥己身血。胡麻油鹽赤芥子。總相和。竟夜護摩。本尊於時慞惶唱言。止止莫莫與成就。如是作法經三日已。亦復不來與成就者。又加勇猛。以無畏心。便割己肉護摩三遍。本尊即來乞彼歡喜。心所求愿即與成就。若有闕過。一一而說。假使犯五無間。經於九夜。割肉護摩。決定而來與其成就。此是與真言。鬥爭之法。以無畏心。如法護身。方可而作。必不空過。得成就已。即應當速作扇底迦法。若說愆過。即須補闕。于諸成就事中。此曼荼羅為最。于中作三種事。得三種果。于中應作一切諸事。及以護摩。治罰本尊如治鬼魅。每時供養皆用新物。護摩之物亦復如是。此法不應放逸。澡浴清凈。如法護身。不應輕慢。明解藏教。方以此法治罰本尊
。若違此者。即使自損。
蘇悉地羯啰經卷下
右經國本同宋。丹本獨異。撿無所據。不敢去取。而雙存之。以待賢哲。此則丹本也。
【現代漢語翻譯】 現代漢語譯本：如果違反這些規定，即使是自己也會受到損害。
《蘇悉地羯啰經》卷下
右邊的經文，國本（指國家版本）與宋本相同，而丹本（指丹霞版本）獨有差異。因為沒有依據可以判斷，所以不敢隨意取捨，而是將兩者都保留下來，以等待賢哲的判斷。以上是丹本的內容。
【English Translation】 English version: If one violates these precepts, even oneself will be harmed.
Susiddhikara Sutra, Volume 2
The text on the right, the national version (referring to the version officially sanctioned by the state) is the same as the Song version, while the Dan version (referring to the Danxia version) is uniquely different. Since there is no basis to determine which is correct, I dare not arbitrarily choose one over the other, but preserve both, awaiting the judgment of the wise. This is the content of the Dan version.