T18n0893b_蘇悉地羯羅經
大正藏第 18 冊 No. 0893b 蘇悉地羯羅經
蘇悉地羯啰經卷上
唐天竺三藏輸迦婆羅譯
請問品第一
爾時忿怒軍茶利菩薩。合掌恭敬。頂禮尊者執金剛足。發如是問。我曾往昔。于尊者所問。諸明王曼荼羅法。及以次第。復聞明王。並諸眷屬。神驗之德。唯愿尊者。廣為未來諸有情故。唯愿尊者。廣為解說。以何法則。持誦真言。次第速得成就。其請真言法雖有一體。所成就事。其數無量。云何真言相。云何阿阇梨。云何成就者弟子。云何方所為勝處。云何真言速成就。云何調伏相。云何誦真言方便及次第。云何花供養。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。於是三種中。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。云何廣持誦何相得真言。云何作灌頂真言之儀式。云何當受付。云何字得滿。云何得增益。云何作護摩。及以次第法。複用何物等。能令速成就。云何成藥相。云何凈持藥。云何藥量分。云何諸藥相。云何成就諸物相。云何而受諸物相。云何能凈諸物法。云何物量及多少。彼諸物等。並相貌。唯愿尊者。具大慈悲。一一分明。當爲我說。云何護諸成就物。及以分別為
【現代漢語翻譯】 現代漢語譯本 《蘇悉地羯啰經》捲上
唐天竺三藏輸迦婆羅譯
請問品第一
爾時，忿怒軍茶利菩薩（Krodha Kundali Bodhisattva）。合掌恭敬，頂禮尊者執金剛（Vajrapani）足，發如是問：『我曾往昔于尊者所問諸明王曼荼羅法，及以次第，復聞明王並諸眷屬神驗之德。唯愿尊者，廣為未來諸有情故，唯愿尊者廣為解說：以何法則持誦真言，次第速得成就？其請真言法雖有一體，所成就事其數無量。云何真言相？云何阿阇梨（Acharya，導師）？云何成就者弟子？云何方所為勝處？云何真言速成就？云何調伏相？云何誦真言方便及次第？云何花供養？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，息災）？云何增益相？云何降伏怨？於是三種中，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？云何廣持誦何相得真言？云何作灌頂真言之儀式？云何當受付？云何字得滿？云何得增益？云何作護摩（Homa，火供），及以次第法？複用何物等，能令速成就？云何成藥相？云何凈持藥？云何藥量分？云何諸藥相？云何成就諸物相？云何而受諸物相？云何能凈諸物法？云何物量及多少？彼諸物等並相貌，唯愿尊者具大慈悲，一一分明，當爲我說。云何護諸成就物？及以分別為？』
【English Translation】 English version The Susiddhikara Sutra, Volume 1
Translated by Tripitaka Shūka-bhara of Tang Dynasty, from India
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 have inquired of you, O venerable one, about the methods of the Vidyaraja (King of Knowledge) Mandala, and their order. I have also heard of the miraculous virtues of the Vidyaraja and their retinues. I beseech you, O venerable one, to explain extensively for the sake of all sentient beings in the future, I beseech you to explain: By what rules does one uphold and recite mantras to quickly attain accomplishment in due order? Although the method of requesting mantras is one, the number of things accomplished is immeasurable. What is the nature of mantras? What is an Acharya (Acharya, teacher)? What is a disciple who attains accomplishment? What place is most auspicious? How can mantras be quickly accomplished? What is the nature of subduing? What are the methods and order of reciting mantras? How are flowers offered? How is perfumed ointment used? How is food offered? What kind of incense is burned? What is the nature of lighting lamps? What is Shantika (Shantika, pacifying rituals)? What is the nature of increasing benefits? How to subdue enemies? Among these three, what things are accomplished in each? What are the signs of accomplishment in the upper, middle, and lower order? By what method are they summoned? How are they offered to? How is self-protection performed? How can one attain mantras by extensively upholding and reciting them? How is the initiation ritual of mantras performed? How should one receive the mantras? How can the syllables be perfected? How can one gain increase? How is Homa (Homa, fire offering) performed, and what is the order of the method? What things should be used to enable quick accomplishment? What is the nature of making medicine? How to purify and hold medicine? What is the measure of medicine? What are the characteristics of various medicines? What are the characteristics of accomplishing various objects? How are various objects received? How can the methods of purifying various objects be performed? What is the quantity and amount of objects? What are the appearances of these objects? I beseech you, O venerable one, with great compassion, to explain each one clearly for me. How to protect the accomplished objects? And how to distinguish them?'
分數。云何受用成就物。唯愿慈悲分別說。云何失物令卻得。云何被破卻令著彼。云何先知作障礙相。云何成就曼荼羅。云何事相曼荼羅。云何灌頂曼荼羅。如上所隨其問要者。唯愿尊者大慈悲。為眾生故。唯愿慈悲分別廣說。
真言相分第二
爾時吉祥莊嚴一切持明王大聖供養者執金剛。告彼大精進忿怒菩薩言。善哉善哉。大忿怒。能於我所。發如斯問。應當一心諦聽最上甚深秘密妙法。此蘇悉地經。五種莊嚴。一謂大精進。二謂明王三能除障。四能成就一切猛事。五能成就一切真言。此蘇悉地經。若有持誦余真法言不成就者。當令兼持此經。根本真言。即當速成諸真言之法。於三部中。此經為主。亦能成辦一切事。所謂護身結界召請供養。相助決罰教授等事。一切真言。一一次第能令得成。複次或諸心真言中。三虎𤙖字者。亦能成辦。如上所說一切法事。謂三虎𤙖字心真言曰。
囊(上)謨(上)啰怛囊(上)怛啰(二合)夜也囊莽室戰(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)曳唵蘇地也(二合)悉地也(二合)娑去大也蘇悉地羯啰𤙖𤙖𤙖[打-丁+(姊-女)]吒(二合)[打-丁+(姊-女)]吒(二合)[打-丁+(姊-女)]吒
複次
【現代漢語翻譯】 分數（關於類別）。如何受用成就之物？唯愿慈悲分別解說。如何使遺失之物重新獲得？如何使破損之物重新粘合？如何預先知道並消除障礙？如何成就曼荼羅（壇城）？什麼是事相曼荼羅？什麼是灌頂曼荼羅？如上所提出的各種重要問題，唯愿尊者以大慈悲，爲了眾生的利益，慈悲地分別廣為解說。
真言相分第二
爾時，吉祥莊嚴一切持明王大聖供養者執金剛（Vajrapani，金剛手菩薩），告訴彼大精進忿怒菩薩說：『善哉！善哉！大忿怒。你能在我的面前，提出這樣的問題。應當一心諦聽最上甚深秘密妙法。此《蘇悉地經》（Susiddhi-kara-sutra，速悉地成就經），有五種莊嚴：一是大精進，二是明王，三是能除障，四是能成就一切猛事，五是能成就一切真言。此《蘇悉地經》，若有人持誦其他真言法而不成就者，應當兼持此經的根本真言，就能迅速成就各種真言之法。在三部（佛部、蓮花部、金剛部）中，此經為主，也能成辦一切事務，如護身、結界、召請、供養、相助、決罰、教授等事。一切真言，都能依次使其成就。』 複次，或者在各種心真言中，含有三個虎𤙖字者，也能成辦如上所說的一切法事。所謂三虎𤙖字心真言曰：
囊(上)謨(上)啰怛囊(上)怛啰(二合)夜也囊莽室戰(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)曳唵蘇地也(二合)悉地也(二合)娑去大也蘇悉地羯啰𤙖𤙖𤙖[打-丁+(姊-女)]吒(二合)[打-丁+(姊-女)]吒(二合)[打-丁+(姊-女)]吒
複次
【English Translation】 Categories. How to enjoy accomplished objects? I wish you would compassionately explain them separately. How to recover lost objects? How to reattach broken objects? How to foresee and eliminate obstacles? How to accomplish a Mandala (sacred diagram)? What is a Karma Mandala? What is an Abhisheka Mandala? Regarding the important questions raised above, I wish the venerable one, with great compassion, would compassionately and extensively explain them for the benefit of all beings.
Chapter Two: Aspects of Mantras
At that time, the auspiciously adorned, all-sustaining Vidyaraja (wisdom king), the great sacred offerer, Vajrapani (the one holding the vajra), said to that greatly diligent and wrathful Bodhisattva: 'Excellent! Excellent! Great Wrathful One. You are able to ask such questions of me. You should listen attentively with one mind to the supreme, profound, secret, and wonderful Dharma. This Susiddhi-kara-sutra (The Sutra of Achieving Perfect Accomplishment) has five adornments: first is great diligence, second is Vidyaraja, third is the ability to remove obstacles, fourth is the ability to accomplish all fierce deeds, and fifth is the ability to accomplish all mantras. If someone recites other mantra methods but does not achieve success, they should also hold the root mantra of this sutra, and they will quickly accomplish the methods of various mantras.' Among the three families (Buddha family, Lotus family, Vajra family), this sutra is the main one, and it can also accomplish all matters, such as protecting the body, establishing boundaries, summoning, making offerings, assisting, making judgments, teaching, and so on. All mantras can be made to succeed one by one. Furthermore, or in various heart mantras, those containing the three Hūṃ (seed syllable) syllables can also accomplish all the Dharma matters mentioned above. The so-called heart mantra with three Hūṃ syllables is:
Naṃ mo ratna trayāya naṃ maḥ ścaṇḍa vajra pāṇaye mahā yakṣa senā pataye oṃ sudhiye siddhaye svāhā susiddhi kara hūṃ hūṃ hūṃ [strike-ding+(sister-female)] ṭa [strike-ding+(sister-female)] ṭa [strike-ding+(sister-female)] ṭa
Furthermore
上中下成就法。如別經中說。愿等成就者。應解真言上中下法。此蘇悉地經。總通攝三部。所作曼荼羅法佛部真言。扇底迦蓮華部真言。補瑟徴迦金剛部真言。阿毗遮嚕迦。從腋至頂為上。從臍至腋為中。從足至臍為下。于真言中。亦應分別三種成就。於此三部。各分為三。善解了別。于其三部。諸真言中。明王真言。是上成就。諸餘使者制吒制徴等真言。是下成就。三事法者。一扇底迦。二補瑟徴迦。三阿毗遮嚕迦。如是三事。於三部中。各皆有三種應須善知次第之相。
佛部之中用佛母號為佛眼。用此真言為扇底迦。佛母真言曰。
那(上)謨婆(去)伽(輕)嚩帝嗚瑟膩(二合)沙也唵嚕嚕娑普(二合)嚕若嚩(二合)里底(丁以反)瑟咤(二合)悉馱路者寧(去)薩啰嚩(引二合)啰他娑(去)馱寧(上)娑(去)嚩訶
此是佛部母真言佛眼是也。
蓮華部中觀音母號為半拏啰嚩悉寧。用此真言為扇底迦。觀音母真言曰。
那啰舍(二合)囊(上)娑莽嘌(二合)啰舍囊便(去)室啰(二合)嚩娑莽(二合)啰奶囊(上)者寫莽含(二合)薩啰嚩(二合)薩怛嚩(二合引)難(去)薩啰嚩(二合)微也(二合)地指抧瑳(上)迦唵微迦𪘨迦吒微迦吒迦楨(吒應反)迦𪘨婆(去
【現代漢語翻譯】 現代漢語譯本：上、中、下成就法，如其他經典中所說。希望獲得相應成就的人，應當瞭解真言的上、中、下三種修法。此《蘇悉地經》總括了佛部、蓮花部、金剛部三部。所作曼荼羅法中，佛部真言用於息災（扇底迦），蓮花部真言用於增益（補瑟徴迦），金剛部真言用於降伏（阿毗遮嚕迦）。從腋下到頭頂為上，從臍到腋下為中，從足到臍為下。在真言中，也應區分三種成就。於此三部，各自分為三種，要善於理解和辨別。在這三部諸真言中，明王真言屬於上成就，其餘使者，如制吒（Cheta）、制徴（Cheching）等真言，屬於下成就。三種事業法為：一、息災（扇底迦，Shantika）；二、增益（補瑟徴迦，Paushtika）；三、降伏（阿毗遮嚕迦，Abhicharuka）。這三種事業，在三部中各有三種，應當清楚瞭解其次第之相。 在佛部之中，用佛母，名為佛眼（Buddha-locani），用此真言作為息災法。佛母真言如下： 那(上)謨婆(去)伽(輕)嚩帝嗚瑟膩(二合)沙也唵嚕嚕娑普(二合)嚕若嚩(二合)里底(丁以反)瑟咤(二合)悉馱路者寧(去)薩啰嚩(引二合)啰他娑(去)馱寧(上)娑(去)嚩訶 此為佛部母真言，即佛眼真言。 在蓮花部中，觀音母名為半拏啰嚩悉寧（Pandaravasini），用此真言作為息災法。觀音母真言如下： 那啰舍(二合)囊(上)娑莽嘌(二合)啰舍囊便(去)室啰(二合)嚩娑莽(二合)啰奶囊(上)者寫莽含(二合)薩啰嚩(二合)薩怛嚩(二合引)難(去)薩啰嚩(二合)微也(二合)地指抧瑳(上)迦唵微迦𪘨迦吒微迦吒迦楨(吒應反)迦𪘨婆(去
【English Translation】 English version: The superior, intermediate, and inferior methods of accomplishment, as described in other sutras. Those who wish to attain corresponding accomplishments should understand the superior, intermediate, and inferior three-fold practices of mantras. This 'Susiddhi Sutra' encompasses the three sections of the Buddha, Lotus, and Vajra families. In the Mandala methods performed, the Buddha family mantras are used for pacification (Shantika), the Lotus family mantras for increase (Paushtika), and the Vajra family mantras for subjugation (Abhicharuka). From the armpit to the crown of the head is superior, from the navel to the armpit is intermediate, and from the feet to the navel is inferior. Within the mantras, one should also distinguish three types of accomplishment. In these three families, each is divided into three, and one should be skilled in understanding and distinguishing them. Among the various mantras in these three families, the Vidyaraja (Ming Wang) mantras belong to the superior accomplishment, while the mantras of other messengers, such as Cheta and Cheching, belong to the inferior accomplishment. The three types of activities are: 1. Pacification (Shantika); 2. Increase (Paushtika); 3. Subjugation (Abhicharuka). These three activities each have three types within the three families, and one should clearly understand their sequential aspects. Within the Buddha family, the Buddha-matrika (Buddha-locani) is used, and this mantra is used as a pacification method. The Buddha-matrika mantra is as follows: Na(up) mo bha(gone) ga(light) wa te u shni(two conjuncts) sha ya om ruru saphru(two conjuncts) ru jha wa(two conjuncts) li ti(ding yi fan) shta(two conjuncts) siddha lo cha ning(gone) sa ra wa(extended two conjuncts) ra tha sa(gone) dha ning(up) sa(gone) wa ha This is the Buddha-matrika mantra, which is the Buddha-locani mantra. In the Lotus family, the Avalokitesvara-matrika is named Pandaravasini, and this mantra is used as a pacification method. The Avalokitesvara-matrika mantra is as follows: Na ra sha(two conjuncts) nang(up) sa mang pu(two conjuncts) ra sha nang ben(gone) shi ra(two conjuncts) wa sa mang(two conjuncts) ra nai nang(up) zhe xie mang ham(two conjuncts) sa ra wa(two conjuncts) sa da wa(two conjuncts extended) nan(gone) sa ra wa(two conjuncts) wei ye(two conjuncts) di zhi qi che(up) jia om wei jia ka ta wei jia ta jia zhen(zha ying fan) jia ka po(gone
)伽(輕呼)嚩底(丁以反)微若曳莎(去)嚩訶
此是蓮華部母真言。半拏啰嚩私寧是也金剛部中。用執金剛母號為忙莽雞。用此真言。為扇底迦。金剛部母真言曰。
那(上)謨(上)啰怛囊(上二合)怛啰(二合)夜也那(上)莽室戰(二合)拏嚩日啰簸儜(上)曳莽訶藥乞沙(二合)細囊缽多(上)曳唵俱(上)蘭達哩滿馱滿馱𤙖[打-丁+(姊-女)]吒(二合)
三遍此是金剛母真言。忙莽雞是也複次佛部中。用明王真言。明王號為最勝佛頂。用此真言。為補瑟徴迦。明王真言曰。
囊(上)莽三曼多母馱難(去)唵悖論(引)囊莽
蓮華部中。亦用明王。號曰訶野吃利嚩。用此真言。為補瑟徴迦。明王真言曰。
唵阇沒嘌(二合)妒婆(二合上)嚩囊(上)莽莎(去)嚩訶
金剛部中。亦用明王。號曰蘇嚩。用此真言。為補瑟徴迦。真言曰。
囊(上)謨啰怛囊(二合上)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)細囊缽多(上)曳唵素唵(二合)婆(上)寧(上)素唵(二合)𤙖檗嘌(二合)恨儜(二合)檗嘌恨儜(二合)𤙖檗嘌(二合)恨儜𤙖阿(去)囊也護薄伽(輕)[口*梵]尾你
【現代漢語翻譯】 現代漢語譯本： 『伽(輕呼)嚩底(丁以反)微若曳莎(去)嚩訶』
這是蓮華部母的真言。半拏啰嚩私寧（Pandaravasini，白衣觀音）就是蓮華部母。在金剛部中，執金剛母被稱為忙莽雞（Mamaki）。使用這個真言，是爲了扇底迦（Shantika，息災）。金剛部母的真言是：
『那(上)謨(上)啰怛囊(上二合)怛啰(二合)夜也那(上)莽室戰(二合)拏嚩日啰簸儜(上)曳莽訶藥乞沙(二合)細囊缽多(上)曳唵俱(上)蘭達哩滿馱滿馱𤙖[打-丁+(姊-女)]吒(二合)』
唸誦三遍。這是金剛母的真言。忙莽雞（Mamaki）就是金剛母。再次，在佛部中，使用明王的真言。明王被稱為最勝佛頂。使用這個真言，是爲了補瑟徴迦（Pushtika，增益）。明王的真言是：
『囊(上)莽三曼多母馱難(去)唵悖論(引)囊莽』
在蓮華部中，也使用明王。明王被稱為訶野吃利嚩（Hayagriva，馬頭觀音）。使用這個真言，是爲了補瑟徴迦（Pushtika，增益）。明王的真言是：
『唵阇沒嘌(二合)妒婆(二合上)嚩囊(上)莽莎(去)嚩訶』
在金剛部中，也使用明王。明王被稱為蘇嚩（Sumbha）。使用這個真言，是爲了補瑟徴迦（Pushtika，增益）。真言是：
『囊(上)謨啰怛囊(二合上)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)細囊缽多(上)曳唵素唵(二合)婆(上)寧(上)素唵(二合)𤙖檗嘌(二合)恨儜(二合)檗嘌恨儜(二合)𤙖檗嘌(二合)恨儜𤙖阿(去)囊也護薄伽(輕)[口*梵]尾你』
【English Translation】 English version: 'Ga(lightly pronounced) va di(ding yi fan) wei ruo yi ye suo(qu) wa he'
This is the mantra of the Lotus Family Mother. Pandaravasini (White-robed Avalokiteshvara) is the Lotus Family Mother. In the Vajra Family, the Vajra-holding Mother is called Mamaki. This mantra is used for Shantika (pacification). The Vajra Family Mother's mantra is:
'Na(upper) mo(upper) ra tan nang(upper two combined) da la(two combined) ye ye na(upper) mang shi zhan(two combined) na wa ri la bo ni(upper) yi mang he yao qi sha(two combined) xi nang bo duo(upper) yi ong ju(upper) lan da li man tuo man tuo hum [da-ding+(zi-nv)] zha(two combined)'
Recite three times. This is the Vajra Mother's mantra. Mamaki is the Vajra Mother. Furthermore, in the Buddha Family, the mantra of the Vidyaraja (Wisdom King) is used. The Vidyaraja is called Supreme Buddha Top. This mantra is used for Pushtika (increase). The Vidyaraja's mantra is:
'Nang(upper) mang san man duo mu tuo nan(going) ong bei lun(extended) nang mang'
In the Lotus Family, the Vidyaraja is also used. The Vidyaraja is called Hayagriva (Horse-headed Avalokiteshvara). This mantra is used for Pushtika (increase). The Vidyaraja's mantra is:
'Om zha mei piao(two combined) du po(two combined upper) wa nang(upper) mang suo(going) wa he'
In the Vajra Family, the Vidyaraja is also used. The Vidyaraja is called Sumbha. This mantra is used for Pushtika (increase). The mantra is:
'Nang(upper) mo ra tan nang(two combined upper) da la(two combined) ye ye nang(upper) mang shi zhan(two combined) na wa ri la(two combined) bo ni(upper) yi mang he(going) yao qi sha(two combined) xi nang bo duo(upper) yi om su om(two combined) po(upper) ning(upper) su om(two combined) hum ge piao(two combined) hen ning(two combined) ge piao hen ning(two combined) hum ge piao(two combined) hen ning hum a(going) nang ye hu bo qie(lightly) [mouth*Sanskrit] wei ni'
夜(二合)啰(引)若𤙖[打-丁+(姊-女)]吒(二合)囊(上)莽
又佛母部中。用大忿怒。號曰阿缽啰氏多。用此真言。為阿毗遮嚕迦真言曰。
𤙖[打-丁+(姊-女)]吒(二合)地迦(輕)地迦地迦爾囊悉爾迦(輕)𤙖[打-丁+(姊-女)]吒(二合)
蓮華部中。大忿怒號曰。施嚩(去)嚩訶。用此真言。為阿毗遮嚕迦真言曰。
𤙖[打-丁+(姊-女)]吒(二合)阿唎(二合)𤙖[打-丁+(姊-女)]吒(二合)
金剛部中。大忿怒號曰。軍荼利。用此真言。為阿毗遮嚕迦真言曰。
囊(上)謨(上)啰怛囊(上)怛啰(二合)夜也囊(上)莽室戰拏嚩日啰(二合)簸儜(上)曳莽訶藥乞沙(二合)細囊缽多曳唵阇沒嘌(二合)多軍(去)拏里佉佉卻醯卻醯底瑟吒(二合)底瑟吒(二合)滿馱滿馱賀囊賀囊(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)微囊也迦(引)莽訶(去)言(上)儜(上)缽底(丁以反)餌尾旦多羯啰(引)也𤙖[打-丁+(姊-女)]吒(二合)
複次或有真言。不入三部。隨彼真言文字。而辨扇底迦等三種法事。其真言中。若有扇底迦嚕字。莎悉底句嚕字。閦莽字缽啰(二合)閦莽字
【現代漢語翻譯】 現代漢語譯本： 夜啰若[打-丁+(姊-女)]吒囊莽
此外，在佛母部中，有一個以大忿怒相示現的尊者，名為阿缽啰氏多（Aparajita，意為『不可戰勝者』）。以下真言被用作阿毗遮嚕迦（Abhicaruka，意為『降伏法』）真言：
[打-丁+(姊-女)]吒地迦地迦地迦爾囊悉爾迦[打-丁+(姊-女)]吒
在蓮華部中，有一個以大忿怒相示現的尊者，名為施嚩嚩訶（Śivavāha）。以下真言被用作阿毗遮嚕迦真言：
[打-丁+(姊-女)]吒阿唎[打-丁+(姊-女)]吒
在金剛部中，有一個以大忿怒相示現的尊者，名為軍荼利（Kundali，意為『環』或『蛇』）。以下真言被用作阿毗遮嚕迦真言：
囊謨啰怛囊怛啰夜也囊莽室戰拏嚩日啰簸儜曳莽訶藥乞沙細囊缽多曳唵阇沒嘌多軍拏里佉佉卻醯卻醯底瑟吒底瑟吒滿馱滿馱賀囊賀囊微娑鋪吒也微娑鋪吒也薩啰嚩尾近囊微囊也迦莽訶言儜缽底餌尾旦多羯啰也[打-丁+(姊-女)]吒
此外，還有一些真言不屬於以上三部。應根據這些真言的文字來辨別扇底迦（Śāntika，意為『息災』）等三種法事。如果真言中包含扇底迦嚕字、莎悉底句嚕字、閦莽字或缽啰閦莽字。
【English Translation】 English version: Ya Ra Ja [打-丁+(姊-女)] 吒 Nang Mang
Furthermore, within the Buddha-Mother section, there is one who manifests with great wrath, named Aparajita (阿缽啰氏多, meaning 'the unconquerable one'). The following mantra is used as an Abhicaruka (阿毗遮嚕迦, meaning 'subjugation rite') mantra:
[打-丁+(姊-女)] 吒 Di-ka Di-ka Di-ka Er-nang Xi-er-ka [打-丁+(姊-女)] 吒
Within the Lotus section, there is one who manifests with great wrath, named Śivavāha (施嚩嚩訶). The following mantra is used as an Abhicaruka mantra:
[打-丁+(姊-女)] 吒 A-li [打-丁+(姊-女)] 吒
Within the Vajra section, there is one who manifests with great wrath, named Kundali (軍荼利, meaning 'coil' or 'serpent'). The following mantra is used as an Abhicaruka mantra:
Nang Mo Ra-tan-nang Da-la-ya-ye Nang Mang Shi-zhan-na Wa-ri-la Bo-ni-ye Mang He Yao-qi-sha Xi-nang Bo-duo-ye Om Zha-mei-piao-duo Jun-na-li Qie-qie Que-xi Que-xi Di-shi-zha Di-shi-zha Man-tuo Man-tuo He-nang He-nang Wei-suo-pu-zha-ye Wei-suo-pu-zha-ye Sa-la-wa Wei-jin-nang Wei-nang-ye-jia Mang-he Yan-ning Bo-di Er Wei-dan-duo Jie-la-ye [打-丁+(姊-女)] 吒
Moreover, there are some mantras that do not belong to the above three sections. One should discern the three types of rites, such as Śāntika (扇底迦, meaning 'pacification'), based on the text of these mantras. If the mantra contains the characters Śāntika-ru, Svasti-kuru, Kshuma, or Prakshuma.
烏波閦莽字莎(去)訶(去)字者。當知即是扇底迦真言。
若有補瑟徴句嚕字。落乞澀民(彌寅反二合)那那字烏(去)乳字么羅字嚩嘌(二合)地字[口*露]波字咩馱字但囊但寧(上)也(二合)字醯里寧(上)也字蘗啰(引)莽字囊蘗啰字啰(引)瑟吒(二合)字啰(引)爾閻(二合)那那字囊(上)莽囊(上)莽字者。當知即是瑟徴迦真言。若有𤙖字。賀囊(上)字[打-丁+(姊-女)]吒(二合)字莽他(二合)字畔若字啰也吒也字烏瑳(去)那也字戍沙(上)也忙啰也字卻(引)那也字鴳攞也字齒曳(二合)那也字婆(去)悉咩(二合)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。當用蓮華部真言。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。亦有真言上中下。若依此法。一切諸事無不成就。此經雖屬第三金剛下部。以奉佛敕。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。若有真言字數雖多。初有唵字後有莎訶字。當知此真言。速能成就扇底迦法
【現代漢語翻譯】 現代漢語譯本： 『烏波閦莽字莎訶字』，應當知道這就是息災（扇底迦，Śāntika）真言。 『補瑟徴句嚕字，落乞澀民那那字，烏乳字，么羅字，嚩嘌地字，[口*露]波字，咩馱字，但囊但寧也字，醯里寧也字，蘗啰莽字，囊蘗啰字，啰瑟吒字，啰爾閻那那字，囊莽囊莽字』，應當知道這就是增益（瑟徴迦，Pauṣṭika）真言。『𤙖字，賀囊字，[打-丁+(姊-女)]吒字，莽他字，畔若字，啰也吒也字，烏瑳那也字，戍沙也忙啰也字，卻那也字，鴳攞也字，齒曳那也字，婆悉咩句嚕字』，應當知道這就是降伏（阿毗遮嚕迦，Abhicāruka）真言。 又有真言句義慈善，應當知道這就是息災（扇底迦，Śāntika）之用。若有真言句義猛怒，應當知道這就是降伏（阿毗遮嚕迦，Abhicāruka）之用。若有真言非猛，應當知道這就是增益（補瑟徴迦，Pauṣṭika）之用。再次，如果想要快速成就息災（扇底迦，Śāntika），應當用佛部真言。如果想要快速成就增益（補瑟徴迦，Pauṣṭika），應當用蓮華部真言。如果想要快速成就降伏（阿毗遮嚕迦，Abhicāruka），應當用金剛部真言。 再次，此經深奧微妙，如同天中之天。也有真言分上、中、下三等。如果依照此法，一切諸事沒有不成就的。此經雖然屬於第三金剛下部，因為奉佛的敕令，允許通行成就，也能成就上二部的法。譬如國王的敕許，依此行事也是如此。準照經義應當知曉。若有真言字數雖然多，開頭有『唵』字，結尾有『莎訶』字，應當知道此真言，能夠快速成就息災（扇底迦，Śāntika）之法。
【English Translation】 English version: 'Ubo kṣa maṅa zi suo(qu) he(qu) zi', you should know that this is the Śāntika (pacifying) mantra. 'Puṣṭiṅ kuru zi, rakṣa min nana zi, wu(qu) ru zi, mo luo zi, va piao(er he) di zi, [口*露]bo zi, mie tuo zi, dan nang dan ning(shang) ye(er he) zi, xi li ning(shang) ye zi, nie la(yin) maṅa zi, nang nie la zi, la(yin) ṣṭa(er he) zi, la(yin) er yan(er he) nana zi, nang(shang) maṅa nang(shang) maṅa zi', you should know that this is the Pauṣṭika (increasing) mantra. '𤙖 zi, he nang zi, [打-丁+(姊-女)] zha(er he) zi, maṅa ta(er he) zi, pan ruo zi, la ye zha ye zi, wu cuo(qu) na ye zi, shu sha(shang) ye maṅa la ye zi, que(yin) na ye zi, yan la ye zi, chi ye(er he) na ye zi, po(qu) xi mie(er he) kuru zi', you should know that this is the Abhicāruka (subjugating) mantra. Furthermore, if a mantra's meaning is benevolent, know that it is for Śāntika (pacifying) purposes. If a mantra's meaning is fierce and wrathful, know that it is for Abhicāruka (subjugating) purposes. If a mantra is not fierce, know that it is for Pauṣṭika (increasing) purposes. Moreover, if you wish to quickly accomplish Śāntika (pacifying), you should use the Buddha-division mantra. If you wish to quickly accomplish Pauṣṭika (increasing), you should use the Lotus-division mantra. If you wish to quickly accomplish Abhicāruka (subjugating), you should use the Vajra-division mantra. Furthermore, this scripture is profound and subtle, like the heaven of heavens. There are also mantras of superior, middle, and inferior quality. If you follow this method, all matters will be accomplished without fail. Although this scripture belongs to the third, lower Vajra division, because it is by the Buddha's decree, it is permitted to universally accomplish, and it can also accomplish the methods of the upper two divisions. It is like a king's decree permitting it; following this method is also like that. According to the meaning, it should be known. If a mantra has many syllables, but begins with 'Om' and ends with 'Svāhā', you should know that this mantra can quickly accomplish the Śāntika (pacifying) method.
。或有真言初有𤙖字。後有[打-丁+(姊-女)]吒字。或有㘈普字。此是詞聲。有如上字者真言。速得成就阿毗遮嚕迦法。或有真言初無唵字。后無莎訶字。又無𤙖字。亦無[打-丁+(姊-女)]吒字。及無㘈普等字者。當知此等真言。速能成就補瑟徴迦法。若復有人。欲求攝伏諸餘鬼神。及阿毗舍。當用使者及制吒迦等所說真言。速得成就。若有異部真言。說能成就一切事者。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。說不能除諸餘苦。當即知其通一切用。善知其部。善識真言所應用處。亦應須知真言功力。復須善解修真言法。隨所求事。隨稱彼法。真言之相。誦彼真言。即得成就。
蘇悉地羯啰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。是故明知。阇梨者最為根本。其相者何。謂支分圓滿福德莊嚴。善解一切世出世法。恒依法住。不行非法。具大慈悲。憐愍有情。貴勝生長。調伏柔軟。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。復深信樂秘密之門。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。所求悉地。皆悉成就。復須善解。畫曼荼羅。常具四攝。為
【現代漢語翻譯】 現代漢語譯本：或者有些真言開頭有'唵'（Om，種子字）字，後面有'[打-丁+(姊-女)]吒'（phat，摧破之聲）字，或者有'㘈普'（dhrub，堅固之聲）字。這些都是詞的聲音。有如上這些字的真言，能迅速成就阿毗遮嚕迦（abhicaruka，降伏法）法。或者有些真言開頭沒有'唵'字，後面沒有'莎訶'（svaha，成就之語）字，也沒有'唵'字，也沒有'[打-丁+(姊-女)]吒'字，以及沒有'㘈普'等字的，應當知道這些真言，能迅速成就補瑟徴迦（paustika，增益法）法。如果又有人，想要攝伏諸餘鬼神，以及阿毗舍（avesa，附身），應當使用使者及制吒迦（cetaka，使者）等所說的真言，能迅速成就。如果有異部真言，說能成就一切事的，但只能成就本部所說的，不通用於其他部。猶如有些經典演說彼處有真言，爲了去除毒病而說，不能去除諸餘苦，應當立即知道它能通用於一切用途。要善於瞭解其部，善於識別真言所應用的處所，也應當須知真言的功力，還須善於理解修真言的方法，隨所求之事，隨稱合彼法，真言的相，誦彼真言，就能得到成就。
蘇悉地羯啰分別阿阇梨相品第三
再次，我現在應當說阿阇梨（acarya，導師）的相。一切真言由他而得，所以要明白知道，阿阇梨是最為根本的。他的相是什麼呢？就是支分圓滿，福德莊嚴，善於瞭解一切世間和出世間法，恒常依法而住，不實行非法，具大慈悲，憐憫有情，出身高貴，性情調伏柔軟，隨所共同居住，都能獲得安樂，聰明智慧，辯才無礙，能夠懷有忍辱，也沒有我慢，常常喜樂大乘，以及理解妙義，又深信喜樂秘密之門，縱然有小罪，也懷有大怖畏，身口意業，善於調柔，常常喜樂轉讀大乘經典，又依法教勤奮誦持真言，而不間斷，所求的悉地（siddhi，成就），都能全部成就。還須善於繪製曼荼羅（mandala，壇場），常具四攝（catuh-samgraha-vastu，四種攝取眾生的方法），爲了...
【English Translation】 English version: Or there are mantras that begin with the syllable 'Om' (seed syllable), followed by the syllable '[打-丁+(姊-女)]吒' (phat, sound of destruction), or the syllable '㘈普' (dhrub, sound of firmness). These are the sounds of words. Mantras with the above syllables quickly accomplish the Abhicaruka (subjugation) practice. Or there are mantras that do not begin with the syllable 'Om', do not end with the syllable 'Svaha' (accomplishment), do not have the syllable 'Om', do not have the syllable '[打-丁+(姊-女)]吒', and do not have syllables such as '㘈普'. Know that these mantras quickly accomplish the Paustika (increase) practice. If someone desires to subdue other ghosts and spirits, as well as Avesa (possession), they should use the mantras spoken by messengers and Cetakas (messengers), which will quickly lead to accomplishment. If there are mantras from other lineages that claim to accomplish everything, they can only accomplish what is said in their own lineage and do not apply to other lineages. Just as some sutras explain that there are mantras for removing poison, but they cannot remove other sufferings, one should immediately know that they can be used for all purposes. One should be skilled in understanding the lineage, skilled in recognizing the places where mantras are applied, and should also know the power of mantras. One must also be skilled in understanding the methods of practicing mantras, and according to what is sought, one should follow the appropriate method. The characteristic of the mantra is that by reciting it, one will attain accomplishment.
Susiddhi-kara-pariprccha-acarya-laksana-parivarta-trtiyah (The Third Chapter on Distinguishing the Characteristics of the Acarya in the Susiddhikara)
Furthermore, I will now describe the characteristics of an Acarya (teacher). All mantras are obtained through him, so it should be clearly understood that the Acarya is the most fundamental. What are his characteristics? They are: complete limbs, adorned with merit, skilled in understanding all worldly and supramundane dharmas, constantly abiding in accordance with the Dharma, not practicing what is not Dharma, possessing great compassion, having compassion for sentient beings, being of noble birth, having a tamed and gentle nature, and bringing happiness to all those with whom he lives. He is intelligent, wise, has unobstructed eloquence, is able to be patient, and is without arrogance. He always delights in the Mahayana and understands its profound meaning. He also deeply believes in and delights in the secret path, and even if he has a small fault, he has great fear. His body, speech, and mind are well-tamed. He always delights in reciting the Mahayana scriptures and diligently recites mantras according to the teachings, without interruption. All the Siddhis (accomplishments) he seeks are completely accomplished. He must also be skilled in drawing Mandalas (sacred circles), and always possess the four Samgraha-vastus (four means of attracting beings), for...
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。不于如上阿阇梨處。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。所為菩提。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。
蘇悉地羯啰羅分別持誦真言相品第四
複次我今演說持誦真言。速獲成就法相。三業清凈。心不散亂。曾無間斷。常修智慧。能行一法。成就眾事。復離慳貪。所出言辭。無有滯礙。處眾無畏。所作速辦。常行忍辱。離諸諂佞。無諸疾病。常行實語。解善法事。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。不處眾嬈。恒行實語。作意護凈。如此之人。速得成就。若聞金剛威力。身得自在。即以
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。晝夜不絕。如此之人。速得成就。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。若復有人。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。不可棄捨。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相品第五
複次當說。其同伴相福德貴族生者。常樂正法。不行非法。復懷深信。離諸恐怖。精進不退。奉持尊教。常作實語。諸根支分。皆悉圓滿。身無疾病。不過極長。復不極短。不過極肥。亦不極瘦。不用太黑。亦不極白。離如此過。福德同伴。能忍諸苦。善解真言及曼荼羅法。供養次第。諸餘法則。常修梵行。能順諸事。出言柔軟。令人樂聞。離諸我慢。強記不忘。有所奉行。不相推託。多聞智慧。復有慈悲。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。如是之伴。當速得成就。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
【現代漢語翻譯】 現代漢語譯本： 諦信（確實相信）。心生歡喜。如此之人。速得成就。若人少欲。及以知足。誦持真言（mantra）。念所求事。晝夜不絕。如此之人。速得成就。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（siddhi，成就）。如經所說。心樂寂靜。不與眾居。如此之人。速得成就。若復有人。于阿阇梨（Acharya，導師）所。敬重如佛。如此之人。速得成就。若人持誦真言。久無效驗。不可棄捨。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》分別同伴相品第五
複次當說。其同伴相：福德貴族生者。常樂正法。不行非法。復懷深信。離諸恐怖。精進不退。奉持尊教。常作實語。諸根支分。皆悉圓滿。身無疾病。不過極長。復不極短。不過極肥。亦不極瘦。不用太黑。亦不極白。離如此過。福德同伴。能忍諸苦。善解真言及曼荼羅（mandala，壇城）法。供養次第。諸餘法則。常修梵行。能順諸事。出言柔軟。令人樂聞。離諸我慢。強記不忘。有所奉行。不相推託。多聞智慧。復有慈悲。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。如是之伴。當速得成就。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。
【English Translation】 English version: Believe sincerely. Let your heart be filled with joy. Such a person will quickly attain accomplishment. If a person has few desires and is content, recites mantras (真言, mantra), and contemplates the desired matter day and night without ceasing, such a person will quickly attain accomplishment. If a person, upon first hearing the Dharma of mantras, experiences goosebumps and feels a surge of joy and delight, such a person is a vessel for accomplishment. If a person dreams of seeing siddhi (悉地, siddhi, accomplishment) as described in the scriptures, and delights in solitude, not dwelling with the masses, such a person will quickly attain accomplishment. Furthermore, if a person respects their Acharya (阿阇梨, Acharya, teacher) as they would a Buddha, such a person will quickly attain accomplishment. If a person recites mantras for a long time without effect, they should not abandon the practice but rather increase their vows and redouble their efforts until accomplishment is achieved. Such a person will quickly attain accomplishment.
Susiddhikara Sutra, Chapter Five on Distinguishing Companions
Furthermore, I shall now speak of the characteristics of companions: those born into virtuous and noble families, who always delight in the true Dharma and do not engage in unlawful practices, who possess deep faith and are free from all fears, who are diligent and unretreating, who uphold the venerable teachings, who always speak truthfully, whose faculties and limbs are all complete, who are free from illness, who are neither excessively tall nor excessively short, neither excessively fat nor excessively thin, neither excessively dark nor excessively fair, who are free from such faults. Virtuous companions are able to endure all hardships, are skilled in mantras and mandala (曼荼羅, mandala, sacred geometric configuration) practices, the order of offerings, and other practices. They constantly cultivate pure conduct, are able to comply with all matters, speak gently, pleasing to the ear, are free from arrogance, have strong memory and do not forget, do not shirk from what they are entrusted to do, are learned and wise, and possess compassion. They constantly contemplate giving, are skilled in discernment, and constantly recite the mantras of the Wisdom Kings. The mantras they hold are in accordance with the practices of the honored ones, and they are also skilled in establishing boundaries, protecting the body, and other such practices. Such companions will quickly attain accomplishment. Their three karmas are well-regulated. They have previously entered a mandala with their teacher, taken refuge in the Buddha's teachings, do not practice heretical teachings, and are skilled in knowing the order of what the venerable ones require. Without waiting for instruction, they promptly provide whatever is requested at the appropriate time. Those who possess such qualities are superior companions.
。身意賢善。心無憂惱。決定堅固。終無退心。得如是伴。當速成就。于多財利。不生貪著。具如是德。說為勝伴。復於行者處。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。並復善解諸曼荼羅。智慧高明。復加精進。勝持誦者。如是之伴。亦能成就。最上勝事。為愿成就。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。擁護簡擇。隨所有為。並須助作。非直助修。如前尊事。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。時有忘失。其福德伴。隨所見處。相助作之。便令周備。若欲成就藥法之時。須常以手。而按其藥。或以草干。而用按之。唸誦作法。事務雖多。修行之者。持誦不得廢忘。欲了之時。其伴當須側近而立。看彼尊者唸誦既勞。或恐忘作發遣神法。置數珠法。及余法等。
見忘作處。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。有所指受唯共伴語。既欲成就。最勝事故。更許一伴。展轉合語。不得參差。其伴所食。與尊者同。非但同食。亦令持者。所食錯者。如依法制。具如是者。堪為最上。勝事同伴。第二同伴。第三同伴。亦然一如前說。
蘇悉地羯啰經簡擇處所品第六
複次演說持誦真言成就處所。于住何方。速得成就。佛成道降四魔處。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。縱有諸難。不能為障。所求之事。無不悉地。如是之處。速得成就。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。最為上勝。無障嬈故。三種悉地。決定成就。又于諸佛所說勝處。復有菩薩所說勝處。八大塔處。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。或無苦寒。復無大熱。其處宜人。心所樂者。如是之處。說為勝處。或於山傍。或於山峰頂。或獨高臺。或於山腹。彼復有水。如是之處。說為
【現代漢語翻譯】 現代漢語譯本： 在遺忘之處，應當幫助補全。他的同伴常常需要持誦供養，所做的各種事情，都能產生福德，並且都回向給持真言者，滿足他所求的願望。有所指示和接受，只能和同伴說。如果想要成就最殊勝的事情，可以再允許一個同伴，輾轉共同商議，不得有差錯。同伴所食用的，和尊者相同。不僅僅是同食，也要讓持真言者，所食用的沒有錯誤，如依法制定。具備這些條件的人，堪稱為最上等的殊勝事情的同伴。第二同伴，第三同伴，也一樣如前面所說。
《蘇悉地羯啰經》簡擇處所品第六
再次演說持誦真言成就的處所。在居住於何方，能快速得到成就。佛陀成道降伏四魔之處，這樣的地方，最為殊勝，能快速得到成就。尼連禪河（Niranjana River），在那河的岸邊，沒有各種災難的緣故，那個地方，能快速得到悉地（Siddhi，成就）。縱然有各種災難，也不能成為障礙。所求的事情，沒有不能成就的。這樣的地方，能快速得到成就。或者在佛陀轉法輪之處，或者在拘尸那城（Kushinagar）佛陀涅槃之處，或者在迦毗羅城（Kapilavastu）佛陀出生之處，如上四個地方，最為上勝，沒有障礙和侵擾的緣故，三種悉地（Siddhi，成就），必定能成就。又在諸佛所說的殊勝之處，還有菩薩所說的殊勝之處，八大塔處，或者在名山，有很多樹木，又有很多果實，泉水交流，這樣的地方，被稱為殊勝之處。或者在蘭若（Aranya，寂靜處），有很多花果，又有水流，人們所喜愛，這樣的地方，被稱為殊勝之處。又有蘭若（Aranya，寂靜處），有很多麋鹿，沒有人捕捉，又沒有羆熊、虎狼等野獸，這樣的地方，被稱為殊勝之處。或者沒有嚴寒，又沒有酷熱，那個地方適宜人居住，內心所喜愛的，這樣的地方，被稱為殊勝之處。或者在山旁，或者在山峰頂，或者在獨自的高臺，或者在山腹，那裡又有水，這樣的地方，被稱為殊勝之處。
【English Translation】 English version: Where something is forgotten, one should help to complete it. His companion should constantly recite, uphold, and make offerings. All the deeds performed will generate merit, and all of it should be dedicated to the one who holds the mantra, fulfilling his desired wishes. Any instructions or acceptance should only be shared with the companion. If one wishes to accomplish the most supreme matters, one may allow another companion, consulting together in turn, without any discrepancies. What the companion eats should be the same as the venerable one. Not only eating the same, but also ensuring that what the mantra holder eats is without error, as prescribed by the Dharma. One who possesses these qualities is worthy to be a companion for the most supreme and auspicious matters. The second companion and the third companion are also the same as described before.
Susiddhikara Sutra, Chapter 6: Selecting a Place
Furthermore, explaining the places for accomplishing mantra recitation. In which direction of residence can one quickly attain accomplishment? The place where the Buddha attained enlightenment and subdued the four maras (demons), such a place is the most supreme and allows for quick accomplishment. The Niranjana River, on the bank of that river, because there are no calamities, that place allows for quick attainment of siddhi (accomplishment). Even if there are various calamities, they cannot become obstacles. There is nothing that cannot be accomplished in the matters sought. Such a place allows for quick accomplishment. Or at the place where the Buddha turned the wheel of Dharma, or at Kushinagar where the Buddha entered Nirvana, or at Kapilavastu where the Buddha was born. The above four places are the most supreme, because there are no obstacles or disturbances, the three kinds of siddhi (accomplishment) will definitely be attained. Moreover, in the auspicious places spoken of by the Buddhas, there are also auspicious places spoken of by the Bodhisattvas, the eight great stupa sites, or on famous mountains with many trees, and many fruits, where springs flow, such places are said to be auspicious. Or in an aranya (secluded place) with many flowers and fruits, and flowing water, beloved by people, such a place is said to be auspicious. Or in an aranya (secluded place) with many deer, where no one hunts, and there are no bears, tigers, wolves, or other beasts, such a place is said to be auspicious. Or where there is no bitter cold, nor great heat, where the place is pleasant for people to live, and pleasing to the heart, such a place is said to be auspicious. Or beside a mountain, or on the peak of a mountain, 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
勝處復有勝處。青草遍地。多諸花樹。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。而為嚴飾。無多人處。或於寒林煙不絕處。或大河岸。或於曾有多牛居處。或於迥獨大樹之下。神靈所依。日影不轉。或多聚落。一切祠祀處。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。諸人民眾。深信三寶。弘揚正法。如是之處。速得成就。
復有國土。多諸人眾。並具慈悲。如是之處。速覆成就。既得如是。上妙處所。應須簡擇地中穢惡瓦石等物。曼荼羅品中。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。或即於是處隨心所置。應涂灑掃。作諸事業。速得成就。悉地之法。
蘇悉地羯啰經分別戒法品第七
複次廣說制戒持真言法則。若依此戒。不久當獲成就。若有智者。持諸真言。先斷于瞋。乃至天神不應生忿。復于余持真言者。復不懷瞋于諸真言。不應擅意。乃至功能。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。及壞彼故。于阿
【現代漢語翻譯】 現代漢語譯本：勝處之上還有更殊勝之處。那裡青草遍地，生長著許多花樹，其中還有可以用來做護摩的樹木。這樣的地方，就稱為勝處。或者是在安置舍利塔（Śarīra-dhātu，佛陀或聖人的遺骨）之前，或者在山中安置舍利的地方，或者在四條河流的岸邊，或者是有蘭若（araṇya，寂靜的修行處），用各種林木來莊嚴裝飾，沒有人多的地方，或者是在寒林（墓地）煙霧不絕的地方，或者在大河的岸邊，或者在曾經有很多牛居住的地方，或者在迥然獨立的大樹之下，有神靈所依附，日影不移動的地方，或者在有很多村落、一切祭祀的地方，或者在十字路口旁邊，或者在龍池旁邊，這樣的地方，都稱為勝處。或者佛陀曾經行經、到達過的國家，這樣的地方，迅速就能獲得成就。只要有國土，那裡的人民大眾，深深地信仰三寶（triratna，佛、法、僧），弘揚正法（sad-dharma，正確的佛法），這樣的地方，迅速就能獲得成就。 還有國土，那裡有很多的人民大眾，並且具有慈悲心，這樣的地方，迅速就能獲得成就。既然得到了這樣殊勝美妙的地方，就應該仔細選擇，清除地上的污穢、瓦石等物。《曼荼羅品》中，一一詳細說明，如同悉地（siddhi，成就）之法，要好好地分辨三部（tribu）的處所。 還要分辨扇底迦（Śāntika，息災法），補瑟徴迦（Pauṣṭika，增益法），阿毗遮嚕迦（Abhicāruka，降伏法）這三種法。還要分辨上、中、下。或者就在這個地方隨心所欲地安置。應該塗抹灑掃，做各種事業，迅速就能獲得成就，這就是悉地之法。 《蘇悉地羯啰經》分別戒法品第七 再次廣泛地講述制定戒律、持誦真言（mantra，咒語）的法則。如果依照這些戒律，不久就能獲得成就。如果有智慧的人，持誦各種真言，首先要斷除嗔恨，甚至對天神也不應該生起憤怒。對於其他的持誦真言者，也不應該懷有嗔恨。對於各種真言，不應該擅自隨意地，乃至對於功能以及各種法則，而加以分別。應該對於各種真言以及法則，深深地生起敬重之心。對於各種惡人，要好好地加以守護，為什麼呢？因為他們能夠障礙大事，以及破壞他們。對於阿阇黎（ācārya，導師）
【English Translation】 English version: Moreover, there are superior places beyond superior places. Where green grass covers the ground, and many flowering trees grow. Among them are trees suitable for making homa (sacrificial fire offerings). Such places are called superior places. Or before placing a Śarīra-dhātu (relics of the Buddha or saints) stupa, or in a mountain where relics are placed, or on the banks of four rivers, or where there is an araṇya (a quiet place for practice), adorned with various trees and forests, where there are few people, or in a cold forest (cemetery) where smoke never ceases, or on the bank of a great river, or where many cows once lived, or under a solitary large tree, where spirits dwell, where the shadow of the sun does not move, or where there are many villages, all places of worship, or by the side of a major crossroads, or by a dragon pond. Such places are called superior places. Or the countries that the Buddha has traveled to and reached. Such places quickly attain accomplishment. As long as there is a country where the people deeply believe in the Triratna (Buddha, Dharma, Sangha), and propagate the Sad-dharma (the correct Dharma), such places quickly attain accomplishment. Furthermore, there are countries where there are many people, and they possess compassion. Such places quickly attain accomplishment. Having obtained such a superior and wonderful place, one should carefully select and remove filth, broken tiles, and stones from the ground. The 'Maṇḍala Chapter' explains this in detail, like the siddhi (accomplishment) methods, one must carefully distinguish the locations of the three families (tribu). Furthermore, one must distinguish between Śāntika (pacifying rites), Pauṣṭika (increasing rites), and Abhicāruka (subjugation rites). One must also distinguish between superior, middle, and inferior. Or one can place them at will in this place. One should plaster, sweep, and perform various activities to quickly attain accomplishment. This is the method of siddhi. Susiddhikara Sutra, Chapter 7 on Distinguishing Precepts Furthermore, extensively explaining the rules for establishing precepts and upholding mantra (sacred utterance) practices. If one follows these precepts, one will soon attain accomplishment. If a wise person upholds various mantras, they must first cut off anger, and should not even generate anger towards the gods. Towards other mantra practitioners, one should not harbor anger. Regarding various mantras, one should not arbitrarily, or even regarding their functions and various rules, make distinctions. One should deeply respect all mantras and rules. One must carefully protect oneself from evil people. Why? Because they can obstruct great matters and destroy them. Towards the ācārya (teacher),
阇梨所。縱見愆過。身等三業猶不生於憍慢之意。亦口不談種種是非。心意終不分別。愆過之想。有過尚然。況依法耶。縱懷大怒。終不應以自所持真言。縛他明王。及生損害。並苦治罰。亦復不應作降怨法。未曾於阿阇梨處。而受真言者。不應與彼許與受之。於三寶處。不生恭敬。復是外道。雖于阿阇梨所受得真言。亦不可與彼。及至手印。及以真言。並功能法。及普行法。並不得與。未曾經入曼荼羅者。亦不授與。不應跳陌一切有情兩足之類。及至多足亦復如是。又不應陌諸地印過。所謂錘輪杵螺拔折羅等。及以素成。並不應陌。諸餘藥草根莖枝葉。及以子實。亦不應陌。亦不棄于不凈之中。若樂成就真言法者。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。持真言者。不應與彼別持誦人。更相試驗。若緣小過。亦不應作降伏之法。樂成就者。不應歌詠。共人調戲。又為嚴身。涂香莊飾。及帶花鬘。亦不跳行。不應河中浮戲而樂其身。諸戲調笑皆不應作。三業不善。能不應作。所謂虛誑語。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。亦復不與外道同住。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。又不應吃五辛慈蔥蘿蔔油麻。及餘一切諸菜茹米粉豆餅。並[饑-幾+(廿/丞)]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。若有因緣許乘車。騎乘不許及以鞍皆不乘騎。所被陌食。並被觸食。一切嚴身之具。所謂鏡花。並以粉藥散蓋。非因緣事。不應以手揩手。以腳揩腳。不應一切水中。及側近水大小便利。不但以手承食而食。亦不用錘銅器食諸葉。不翻盛食。不應臥大小床榻。不得共人同臥。欲臥之時。安心寂靜。清凈而臥。不覆面臥。亦不仰臥。如師子王。右脅而臥。當臥之時。不得張目而睡。一日一食。不得再食。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。皆應入中。亦不得看。他身口意等所愛好房。及好飲食。皆不應樂著。應受惡房及惡飲食。皆不應棄。不應著紫色衣裳。及不應著故破之衣。及垢穢之衣。唸誦之時。應著內衣。亦不自謙。有多愆犯。無由得成就悉地。復不可言宿世之業。身癭諸疾。終應違闕。唸誦之業。阿阇梨邊所受真言。終不應棄。于其夢中。或於虛空。有聲告言。汝不應持是真言法。亦不捨棄。復不瞋彼。何以
【現代漢語翻譯】 現代漢語譯本： 當時，如果不是自己需要的，不與人交談。也不應該用油塗抹身體。又不應該吃五辛（慈蔥、蘿蔔、油麻）以及其他一切蔬菜、米粉、豆餅，還有[饑-幾+(廿/丞)]畢豆和油麻餅，以及做成團狀的食物，都不應該吃。一切毗那夜迦（Vinayaka，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，如果因為某種原因允許乘坐車，騎乘是不允許的，以及帶鞍的馬都不應該騎。所穿的陌生衣服，以及被觸控過的食物，一切裝飾身體的用具，比如鏡子、花朵，以及粉末藥物，如果不是因為必要的事情，不應該用手搓手，用腳搓腳。不應該在一切水中，以及靠近水的地方大小便。不應該只用手捧著食物吃，也不用錘打過的銅器吃東西，不翻過來盛食物。不應該睡在大的床上或榻上，不得與人同睡。想要睡覺的時候，安心寂靜，清凈地睡覺。不蒙著臉睡，也不仰面睡，像獅子王一樣，右側臥著。睡覺的時候，不得睜著眼睛睡覺。一日只吃一餐，不得再吃。不應該斷食，不應該多吃，不應該完全少吃。對於食物有疑慮，就不需要吃。一切調戲，以及多人聚集的地方，乃至女人，都應該遠離，也不得觀看。他人身口意等所喜愛的房屋，以及好的飲食，都不應該貪戀執著。應該接受不好的房屋和不好的飲食，都不應該拋棄。不應該穿紫色衣裳，以及不應該穿破舊的衣服，以及髒污的衣服。唸誦的時候，應該穿著內衣。也不要自謙，說自己有很多過錯，否則無法成就悉地（siddhi，成就）。又不可以說是宿世的業力，身體上的癭瘤等疾病，最終應該避免違背、缺失唸誦的功課。從阿阇梨（Acharya，導師）那裡接受的真言，最終不應該捨棄。如果在夢中，或者在虛空中，有聲音告訴你說，你不應該持誦這個真言法，也不要捨棄。也不要因此而嗔恨他們。為什麼呢？
【English Translation】 English version: At that time, if it is not something needed, do not converse with others. Also, one should not smear the body with oil. Furthermore, one should not eat the five pungent roots (garlic, onions, radishes, sesame), as well as all other vegetables, rice flour, bean cakes, and [饑-幾+(廿/丞)]bi beans and sesame cakes, and foods made into balls; all of these should not be eaten. All foods beloved by Vinayaka (the elephant-headed god), as well as leftover food from offerings, sesame and rice porridge, and milk porridge, should not be eaten. Regarding all vehicles, if there is a reason to allow riding in a vehicle, riding on animals is not permitted, and horses with saddles should not be ridden. Unfamiliar clothing that is worn, and food that has been touched, all implements for adorning the body, such as mirrors, flowers, and powdered medicines, if not for necessary matters, one should not rub hands with hands, or rub feet with feet. One should not urinate or defecate in any water, or near water. One should not eat food only by holding it with the hands, nor use hammered copper utensils to eat, nor turn over the food container to serve food. One should not sleep on large beds or couches, and should not sleep with others. When wanting to sleep, one should settle the mind in stillness, sleep purely. One should not sleep with the face covered, nor sleep on the back, but like a lion king, sleep on the right side. When sleeping, one should not sleep with the eyes open. One should eat only one meal a day, and should not eat again. One should not fast, one should not eat too much, and one should not eat too little. If there is doubt about the food, one need not eat it. All frivolous amusements, and gatherings of many people, and even women, one should stay away from them, and should not look at them. Houses that others like, and good food, one should not be attached to them. One should accept bad houses and bad food, and should not abandon them. One should not wear purple clothing, and should not wear old, torn clothing, and dirty clothing. When reciting mantras, one should wear undergarments. Also, do not be self-deprecating, saying that you have many faults, otherwise you will not be able to achieve siddhi (accomplishment). Furthermore, one should not say that it is the karma of past lives, or bodily goiters and other diseases, and ultimately one should avoid violating or neglecting the practice of recitation. The mantra received from the Acharya (teacher) should ultimately not be abandoned. If in a dream, or in the empty sky, a voice tells you that you should not uphold this mantra practice, do not abandon it. And do not be angry with them. Why?
故。並是魔故。唯須精進。不應退轉。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。不應攝伏魍魎鬼魅。亦不應用護自他身。亦不救難。及禁諸毒。所持真言。諸餘真言。亦不應作。所有隨用真言真言。皆應頞頻而作唸誦。亦不共人競鬥效驗。若欲求悉地。當須三時持誦。洗凈之時。非但空水。和真言水。而洗凈之持誦凈水真言曰。
唵𤙖 賀囊(上)嚩啰(二合)嚩日㘑儜(上)賀
澡浴之時。應用凈土遍身涂洗應用真言土。誦經七遍。土真言曰。
唵嚩啰(二合)賀啰𤙖
水土之中。多有障難。毗那夜迦。先鬚髮遣。然後用之。誦此真言。而趁遣出於水土中。遣障真言曰。
囊(上)謨(上)嚩啰(引)也𤙖賀囊(上)廣囊(上)莽他尾特瞢(二合)娑瑜瑳(去)啰也[打-丁+(姊-女)]吒(二合)
又先取水以手和攪。誦真言訖而用。洗浴真言曰。
囊(上)謨(上)啰怛囊(二合上)怛啰(二合)夜也那(上)莽室戰(二合)拏縛日啰(二合)簸儜(上)曳摩訶藥乞沙(二合)細囊缽多(上)曳那(上)謨(上)嚩日啰(二合)句嚕馱也缽啰(二合)若嚩(二合)里多你(去)缽多(二合去)能(去)瑟吒咾(二合)得
【現代漢語翻譯】 現代漢語譯本： 因此，要知道這些都是魔的作為。唯有精進修行，不應退轉。心中不起惡念，不攀緣外境，不放縱六根，恒常保持身心清凈，然後唸誦真言。如果想要獲得大的成就，自己所持的真言，不應該用來攝伏魍魎鬼魅，也不應該用來保護自己或他人，也不應該用來救助災難，以及禁止諸種毒害。所持的真言，以及其他的真言，都不應該用來與人爭鬥較量效驗。如果想要獲得悉地（Siddhi，成就），應當在一天中的三個時段持誦。洗凈身體的時候，不僅僅用清水，還要用和了真言的水來洗凈。持誦凈水真言，如下： 唵 𤙖 賀囊（hánáng） 嚩啰（wārá，二合） 嚩日㘑儜（wǎzhèlìng） 賀 沐浴的時候，應用凈土涂遍全身洗滌，應用真言土。誦經七遍。土真言如下： 唵 嚩啰（wārá，二合） 賀啰 𤙖 在水土之中，多有障礙和災難，毗那夜迦（Vinayaka，像頭神）會製造障礙，所以必須先發遣走它們，然後才能使用水土。誦此真言，來驅趕它們離開水土。遣障真言如下： 囊（náng） 謨（mó） 嚩啰（wārá，引） 也 𤙖 賀囊（hánáng） 廣囊（guǎngnáng） 莽他尾特瞢（mǎng tā wěi tè méng，二合） 娑瑜瑳（suō yú cuō，去） 啰也 [打-丁+(姊-女)] 吒（zhà，二合） 又，先取水用手攪動，誦真言完畢后使用。洗浴真言如下： 囊（náng） 謨（mó） 啰怛囊（rálánáng，二合上） 怛啰（dálá，二合） 夜也 那（nà，上） 莽室戰（mǎng shì zhàn，二合） 拏縛日啰（ná wǎzhílǎ，二合） 簸儜（bō nìng，上） 曳 摩訶藥乞叉（mó hē yào qǐ chā，二合） 細囊缽多（xì náng bō duō，上） 曳 那（nà，上） 謨（mó） 嚩日啰（wǎzhílǎ，二合） 句嚕馱也 缽啰（bō là，二合） 若嚩（rě wā，二合） 里多 你（lǐ duō nǐ，去） 缽多（bō duō，二合去） 能（néng，去） 瑟吒咾（sè chà lǎo，二合） 得
【English Translation】 English version: Therefore, know that these are all the actions of demons. One must be diligent and not regress. The mind should not have evil thoughts, not cling to external objects, not indulge the six senses, and constantly maintain purity of body and mind, and then recite the mantra. If one seeks great accomplishment, the mantra one holds should not be used to subdue goblins and demons, nor should it be used to protect oneself or others, nor should it be used to rescue from disasters, or to prohibit various poisons. The mantra one holds, as well as other mantras, should not be used to compete with others for efficacy. If one wants to obtain Siddhi (accomplishment), one should recite it three times a day. When washing the body, not only use clean water, but also use water mixed with mantra to cleanse it. Recite the mantra for purifying water as follows: Om 𤙖 Hanang (hánáng) Varā (wārá, two combined) Vajrani (wǎzhèlìng) Ha When bathing, apply clean earth all over the body for washing, using mantra earth. Recite the sutra seven times. The earth mantra is as follows: Om Varā (wārá, two combined) Hara 𤙖 In water and earth, there are many obstacles and calamities. Vinayaka (elephant-headed god) creates obstacles, so they must be sent away first before using the water and earth. Recite this mantra to drive them away from the water and earth. The mantra for dispelling obstacles is as follows: Nang (náng) Mo (mó) Varāya (wāráya, elongated) 𤙖 Hanang (hánáng) Guangnang (guǎngnáng) Mang Tha Wei Te Meng (mǎng tā wěi tè méng, two combined) Sa Yu Cuo (suō yú cuō, gone) Rā Ya [打-丁+(姊-女)] Zha (zhà, two combined) Also, first take water and stir it with your hand, and use it after reciting the mantra. The bathing mantra is as follows: Nang (náng) Mo (mó) Ratna (rálánáng, two combined, upper) Trayāya Na (nà, upper) Mang Shi Zhan (mǎng shì zhàn, two combined) Na Vajra (ná wǎzhílǎ, two combined) Pani (bō nìng, upper) Ye Maha Yaksha (mó hē yào qǐ chā, two combined) Xi Nang Bo Duo (xì náng bō duō, upper) Ye Na (nà, upper) Mo (mó) Vajra (wǎzhílǎ, two combined) Krodhāya Pra (bō là, two combined) Jna Va (rě wā, two combined) Lita Ni (lǐ duō nǐ, gone) Pata (bō duō, two combined, gone) Neng (néng, gone) Seta Lao (sè chà lǎo, two combined) De
迦(二合)吒婆(上)也𤧑啰嚩(去)也阿徙母(輕呼)娑啰嚩日啰缽啰輸簸舍賀娑多(二合去)也怛你也(二合)唵闇沒㗚(二合)多軍(去)拏里佉佉佉佉佉囊佉囊(上)佉囊佉囊(上)佉(去)那佉(去)那佉佉(去)那那佉呬佉(去)呬佉(去)呬佉呬底(丁以反下同)瑟吒(二合)底瑟吒(二合)賀賀囊囊(上)挪賀挪賀缽者缽者蘗㗚(二合)恨儜蘗㗚恨儜(二合)滿馱滿馱蘗啰若(二合)蘗啰若(二合)怛啰若(二合)怛啰若(二合)微娑鋪(二合)吒也微娑鋪(二合)吒也婆伽梵囊(上)沒㗚(二合)多軍拏里慕(引輕)啰彈難(二合)多(上)拏(上)也嚩日啰(二合)儜(上)薩啰嚩(二合)尾近近囊(上)微囊也劍(引)寧(上)嚩(去)啰也摩訶(去)言(上)儜(上)缽底餌尾旦多迦啰(去)也𤙖𤙖打-丁+(姊-女)句𡀔馱(引)囊(上)囊(二合上)曳娑嚩訶(去)
三遍用此真言水。隨意洗浴。之時不應談話。洗浴未已來。當須心念。次下心真言。浴時心真言曰。
唵闇沒(二合)帝𤙖[打-丁+(姊-女)]吒(二合)
洗浴既了。應以兩手掬水一掬。用前心真言。真言之經七遍用灌其頂。如是三度。應結頂發。亦誦真言經餘七遍。當頂作發。若是
【現代漢語翻譯】 現代漢語譯本： 迦吒婆（Khatvanga，持杖者）也，𤧑啰嚩（Yama，閻摩）也，阿徙母娑啰嚩日啰缽啰輸簸舍賀娑多（Asimosaravajraprasupasahasta，手持金剛杵、索套等武器者）也，怛你也（Tadya，即說咒語），唵，闇沒㗚（Amrita，甘露）多軍（Amrita Kundali，甘露軍荼利明王）拏里，佉佉佉佉佉囊佉囊，佉囊佉囊，佉那佉那，佉佉那那佉，呬佉呬佉呬佉呬，底瑟吒（Tistha，站立）底瑟吒，賀賀囊囊，挪賀挪賀，缽者缽者，蘗㗚（Gar，吞噬）恨儜蘗㗚恨儜，滿馱滿馱，蘗啰若（Grajra，燃燒）蘗啰若，怛啰若（Trajra，保護）怛啰若，微娑鋪（Visphotaya，爆裂）吒也微娑鋪吒也，婆伽梵囊（Bhagavan，世尊）沒㗚（Amrita，甘露）多軍拏里，慕（Mura，無明）啰彈難（Murardhana，摧破無明者）多拏也，嚩日啰（Vajra，金剛）儜，薩啰嚩（Sarva，一切）尾近近囊（Vighna，障礙）微囊也劍寧，嚩啰也摩訶（Mahā，大）言儜，缽底餌尾旦多迦啰也，𤙖𤙖[打-丁+(姊-女)]（Hum Hum Sphat，種子字）句𡀔馱（Krodha，忿怒）囊囊（二合上）曳娑嚩訶（Svaha，成就）。
三遍用此真言水，隨意洗浴。之時不應談話。洗浴未已來，當須心念。次下心真言。浴時心真言曰：
唵，闇沒（Amrita，甘露）帝𤙖[打-丁+(姊-女)]吒（Sphat，種子字）。
洗浴既了，應以兩手掬水一掬，用前心真言。真言之經七遍用灌其頂。如是三度。應結頂發，亦誦真言經餘七遍。當頂作發。若是
【English Translation】 English version: Katha Bhaya, Yama Ya, Asimosaravajraprasupasahastaya, Tadya, Om Amrita Kundali, Khakhakhakhakhanamkhanam, khanamkhanam, khanakhanakhakhananakha, hikhihikhihikhihi, Tistha Tistha, Hahahangananang, Nohano Noha, Pachapacha, Garhanigarhanini, Mandhamandha, Grajra Grajra, Trajra Trajra, Visphotaya Visphotaya, Bhagavan Amrita Kundali, Murardhana Danaya, Vajrani, Sarva Vighna Vinayakaming, Varaya Mahayani, Pativedantakaraya, Hum Hum Sphat Krodhanangnangye Svaha.
Use this mantra water three times to bathe as you wish. You should not talk during this time. Before the bathing is finished, you must keep the mantra in mind. Next is the heart mantra. The heart mantra for bathing is:
Om Amrita Te Hum Sphat.
After bathing, you should take a handful of water with both hands and use the previous heart mantra. Recite the mantra seven times and pour it over your head. Do this three times. You should tie up your hair on the top of your head, and also recite the mantra seven more times. Make a topknot on the top of your head. If it is
出家。應以右手而作為拳。置於頂上。如前遍數。同結頂發真言曰。
唵蘇悉地羯哩莎(去)訶
次應洗手取水三度漱口。然後洗自本尊。用本真言。誦經七遍。誦漱口真言。遍身五處真言曰。
唵枳里枳里 嚩日啰(二合)𤙖[打-丁+(姊-女)]吒(二合)
洗浴都了想浴本尊。復于其處。當誦所持真言。任誦多少。然後可往。常唸誦處。乃至未到。彼所已來。應離一切貪癡等。隨不善業。一心清凈。敬想本尊。而徐徐往。堅持禁戒。如前所制。既到彼所。即應如法。作諸法事。而唸誦之。常治摩曼荼羅所。唸誦疲睏。當轉讀大乘經典。或作制多。諸餘善事。常不廢忘。應三時歸依三寶。三度懺悔。諸餘罪業。三時發菩提心。三時發願愿成勝事。若如是作。速得成就。為除罪故。應常以香泥造俱胝像塔。燒香散花。讚歎供養。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。堅固不退。六念在心。所聞經典。諦思其義。常須轉讀。真言功能。常須供養。真言法經。依經善盡妙曼荼羅。應須唸唸發大菩提。先令諦信比丘僧入。次比丘尼。次優婆塞。次優婆夷。隨次第而入。並皆堅固。發菩提心。決定正見。既入曼荼羅畢已。應當授與。結手印法。及真言等。明藏法
【現代漢語翻譯】 現代漢語譯本：出家。應當用右手握拳，置於頭頂，如前述次數。同時結頂發真言，唸誦： 『唵 蘇悉地 羯哩 莎訶』 (Om Siddhi Kari Svaha) 接下來應該洗手，取水三次漱口，然後用本尊的真言洗浴本尊，誦經七遍。誦漱口真言。遍身五處真言，唸誦： 『唵 枳里枳里 嚩日啰 吽 泮 吒』 (Om Kili Kili Vajra Hum Phat) 洗浴完畢后，觀想洗浴本尊。然後在那個地方，應當唸誦所持的真言，唸誦多少隨意。然後可以前往常唸誦的地方。乃至未到達那裡之前，應當遠離一切貪婪、愚癡等不善業，一心清凈，恭敬觀想本尊，然後慢慢前往。堅持禁戒，如前所述。到達那裡后，就應當如法地做各種法事，並且唸誦真言。經常修治曼荼羅（Mandala，壇城）的地方。唸誦疲憊時，應當轉讀大乘經典，或者建造制多（Caitya，佛塔），以及做其他善事，經常不要忘記。應當三時歸依三寶（Triratna，佛法僧），三度懺悔各種罪業，三時發起菩提心（Bodhi-citta，覺悟之心），三時發願，願望成就殊勝之事。如果這樣做，就能迅速獲得成就。爲了消除罪業，應當經常用香泥建造俱胝（Koti，一千萬）像塔，燒香散花，讚歎供養，做各種善業，經常行惠施，具有大慈悲心，對於各種法教，不生慳吝之心，經常懷有忍辱精進之心，堅定不退，六念（Anussati，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，經常需要轉讀。真言的功能，經常需要供養。真言法經，依據經典善於佈置美妙的曼荼羅。應當唸唸發起大菩提心，先讓確實信仰的比丘（Bhikkhu，出家男眾）進入，其次是比丘尼（Bhikkhuni，出家女眾），其次是優婆塞（Upasaka，在家男眾），其次是優婆夷（Upasika，在家女眾），按照次序進入，並且都堅定地發起菩提心，決定正確的見解。進入曼荼羅完畢后，應當授予他們結手印法，以及真言等明藏法。
【English Translation】 English version: Renunciation. One should make a fist with the right hand and place it on the top of the head, as many times as before. At the same time, form the Mudra (hand gesture) for binding the hair on the top of the head, reciting the True Word: 'Om Siddhi Kari Svaha' (Om Siddhi Kari Svaha) Next, one should wash the hands, take water and rinse the mouth three times. Then, bathe the principal deity with the deity's True Word, reciting the scripture seven times. Recite the True Word for rinsing the mouth. Recite the True Word for the five places on the body: 'Om Kili Kili Vajra Hum Phat' (Om Kili Kili Vajra Hum Phat) After completing the bathing, visualize bathing the principal deity. Then, in that place, one should recite the True Word that is held, reciting as much as one wishes. Then one may go to the place where one usually recites. Until one arrives there, one should stay away from all greed, ignorance, and other unwholesome actions, with a pure mind, respectfully visualizing the principal deity, and then slowly proceed. Uphold the precepts, as previously prescribed. Having arrived at that place, one should then perform all the Dharma (teachings) activities according to the Dharma, and recite the True Word. Regularly maintain the Mandala (sacred enclosure) place. When tired from reciting, one should read the Mahayana (Great Vehicle) scriptures, or build a Caitya (stupa), and do other virtuous deeds, never forgetting. One should take refuge in the Triratna (Three Jewels: Buddha, Dharma, Sangha) three times a day, repent of all sins three times, generate Bodhi-citta (the mind of enlightenment) three times, and make vows three times, wishing for the accomplishment of excellent things. If one does this, one will quickly attain accomplishment. To eliminate sins, one should regularly use fragrant mud to build Koti (ten million) image-stupas, burn incense, scatter flowers, praise and make offerings, do all kinds of virtuous deeds, regularly practice generosity, have great compassion, and not be stingy with the various Dharma teachings. Always cherish patience and diligence, be firm and unretreating, keep the six Anussati (recollections: of the Buddha, the Dharma, the Sangha, morality, generosity, and the deities) in mind. Carefully contemplate the meaning of the scriptures one has heard, and regularly recite them. The power of the True Word must be regularly offered to. The True Word Dharma scripture, according to the scripture, skillfully arrange the wonderful Mandala. One should constantly generate great Bodhi-citta, first allowing the truly believing Bhikkhu (monk) to enter, then the Bhikkhuni (nun), then the Upasaka (male lay devotee), then the Upasika (female lay devotee), entering in order, and all firmly generating Bodhi-citta, with determined right view. After entering the Mandala, one should then impart the Mudra (hand gesture) methods, as well as the True Words and other teachings from the treasury of knowledge.
則。復應廣為宣說。一切真言法則。或十四日。或月八日。及月盡日。或十一日十五日。如是日倍加。供養香花食等。一切供具。及以持誦。並作護摩。加持禁戒。常須憶念。倍加諸事。真言成就。作護摩時。常須以手。執持拔折羅。誦真言之經余千遍。辦事金剛真言曰。
唵度囊(上)嚩日啰賀
欲作辦事諸業跋折羅者。應用天火。所燒之木。或苦練木。或取燒尸殘火糟木。或紫檀木。隨取一木。作跋折羅。應施三股。護摩之時。及唸誦時。常以右手。而執持之。能成諸事。故號拔折羅。能成諸事。若執所有一切毗那夜迦。及余作障。悉皆恐怖。馳散而去。紫檀香涂。其拔折羅。置本尊前。所說真言。持誦花香。而供養之。其諸事業。金剛秘密。微細奇能。成就諸餘事等。作諸事時。常須右臂手常以真言索繼帶。右手持珠索。以香臂。以香而涂。持誦真言。或一百遍。或一千遍。罥索真言曰。
唵句蘭達哩滿馱滿馱𤙖泮吒(半)
此明王大印號忙莽雞。能成一切。明王真言。亦能增益。及能滿足。真言字句。亦能成就。諸餘法事。乃至護身。清凈等事。非但是諸明王母。亦是金剛之母。若金剛部索用一嗚嚕(二合)捺啰(二合)又穿于索中心而作為結。準金剛部。作索之法。應知二部。用
【現代漢語翻譯】 現代漢語譯本：那麼，還應該廣泛宣說一切真言法則。或者在十四日，或者在每月初八，以及月末最後一日，或者十一日、十五日，在這些日子裡加倍供養香、花、食物等一切供具，以及持誦，並作護摩，加持禁戒，常常需要憶念，加倍進行各種事情，真言就能成就。作護摩時，常常需要用手執持跋折羅（Vajra，金剛杵），誦真言超過一千遍。辦事金剛真言如下： 唵 度囊(上) 嚩日啰 賀 想要製作能成辦各種事業的跋折羅（Vajra，金剛杵），應該用天火燒過的木頭，或者苦楝木，或者取燒屍體后剩餘的火燒過的木頭，或者紫檀木，隨便取一種木頭製作跋折羅（Vajra，金剛杵），應該施加三股。護摩的時候，以及唸誦的時候，常常用右手執持它，能成就各種事情，所以叫做跋折羅（Vajra，金剛杵），能成就各種事情。如果執持它，所有一切毗那夜迦（Vinayaka，障礙神）以及其他製造障礙的東西，都會感到恐怖，四處逃散而去。用紫檀香塗抹跋折羅（Vajra，金剛杵），放置在本尊面前，用所說的真言，持誦花香，來供養它。那些事業，金剛秘密，微細奇妙的能力，成就各種其餘的事情等等。做各種事情的時候，常常需要右臂手用真言索繼續繫帶，右手持念珠索，用香塗抹手臂，用香塗抹，持誦真言，或者一百遍，或者一千遍。罥索真言如下： 唵 句蘭達哩 滿馱 滿馱 𤙖 泮吒(半) 這個明王大印叫做忙莽雞（Mamaki），能成就一切明王真言，也能增益，以及能滿足真言字句，也能成就各種其餘的法事，乃至護身、清凈等事。不僅僅是各位明王母，也是金剛之母。如果金剛部索用一個嗚嚕（Uru，梵文，大腿）捺啰（nadra，梵文，繩子），又穿在索的中心而作為結。按照金剛部，製作索的方法。應該知道二部用。
【English Translation】 English version: Then, one should also widely proclaim all the rules of 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 and fifteenth days, on these days double the offerings of incense, flowers, food, and all other offerings, as well as the recitation, and perform homa, empower the precepts, and constantly remember to redouble all matters, and the mantra will be accomplished. When performing homa, one must always hold the Vajra (Vajra, diamond scepter) in hand, and recite the mantra more than a thousand times. The mantra for accomplishing affairs is as follows: Om Dunaṃ Vajra Hūṃ If you want to make a Vajra (Vajra, diamond scepter) that can accomplish various tasks, you should use wood burned by heavenly fire, or neem wood, or take wood burned by the remaining fire after burning a corpse, or sandalwood. Take any one of these woods to make the Vajra (Vajra, diamond scepter), and it should have three prongs. During homa, and during recitation, always hold it in your right hand, and it can accomplish various things, so it is called Vajra (Vajra, diamond scepter), which can accomplish various things. If you hold it, all Vinayakas (Vinayaka, obstacle deities) and other things that create obstacles will be terrified and scatter away. Smear the Vajra (Vajra, diamond scepter) with sandalwood incense, place it in front of the principal deity, and use the spoken mantra, recitation of flowers and incense, to make offerings to it. Those affairs, the secret of Vajra, the subtle and wonderful abilities, accomplish various other things, etc. When doing various things, the right arm and hand must always be tied with a mantra rope, the right hand holds a rosary rope, smear the arm with incense, smear with incense, recite the mantra, either a hundred times or a thousand times. The lasso mantra is as follows: Om Kurandari Bandha Bandha Hūṃ Phat This great Mudra of Vidyaraja (wisdom king) is called Mamaki (Mamaki), which can accomplish all Vidyaraja mantras, and can also increase and satisfy the words and sentences of the mantra, and can also accomplish various other Dharma practices, even protection, purification, and other things. It is not only the mother of the Vidyarajas, but also the mother of the Vajras. If the Vajra section rope uses one Uru (Uru, Sanskrit, thigh) Nadra (nadra, Sanskrit, rope), and also passes through the center of the rope to make a knot. According to the Vajra section, the method of making the rope. It should be known that the two sections use.
蓮子等。而作為。結佛部索者。應用佛母真言。若蓮花部索。應用半拏啰嚩斯泥真言曰(如前)帶持此等索者。毗那夜迦不能為障。佛部索者。應用佛母真言。其真言號為佛眼真言如前若蓮華部索。應用半拏羅嚩斯泥真言如前。
帶持此等索者毗那夜迦。不能為障。身得清凈。速得成就。滿所求愿。又作法時。當用茅草。而作指釧著于右手。無名指上。應當部三字。半心真言。或經百遍。或千遍。后安指上。
佛部心真言曰。
爾囊(一)爾迦(輕)
蓮華部心真言曰。
阿(去)路力迦(輕)
金剛部心真言曰。
嚩日啰地嘞(二合)迦(輕)
若供養之時。持誦之時。護摩之時。應著草釧。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。而紅色或鬱金色。合令作線取結。為真言索。持誦七遍。而作一結。一一如是。乃至七結。置本尊前。以真言持經一千遍。或持誦時。及護摩時。欲臥之時。應以繫腰。夜臥之時。不失精穢。故應須經。持索真言曰。
唵賀啰賀啰滿馱滿馱訖啰(二合)馱羅尼(上)悉馱啰贊(二合)莎嚩訶(去)
唸誦之時。及護摩時。須上下著衣。偏袒右肩。若以臥時洗凈。及浴之時。不在
【現代漢語翻譯】 現代漢語譯本： 用蓮子等製作，如果製作佛部索（用於結界的繩索），應該使用佛母真言。如果是蓮花部索，應該使用半拏啰嚩斯泥真言（如前所述）。佩戴這些繩索的人，毗那夜迦（障礙神）不能製造障礙。佛部索，應用佛母真言，這個真言被稱為佛眼真言（如前所述）。蓮花部索，應用半拏羅嚩斯泥真言（如前所述）。 佩戴這些繩索的人，毗那夜迦不能製造障礙，身心得到清凈，迅速獲得成就，滿足所求願望。另外，在作法的時候，應當用茅草製作指釧，戴在右手的無名指上，唸誦相應部的三字半心真言，或者一百遍，或者一千遍，然後戴在手指上。 佛部心真言曰： 爾囊(一)爾迦(輕) 蓮華部心真言曰： 阿(去)路力迦(輕) 金剛部心真言曰： 嚩日啰地嘞(二合)迦(輕) 如果在供養的時候，持誦的時候，護摩的時候，應該佩戴草釧。因為佩戴這個草環的緣故，罪障消除，手得到清凈，所做的事情都能成功。再取白色㲲絲以及麻線，讓童女染色，染成紅色或者鬱金色，合起來做成線，用來結成真言索。持誦七遍，打一個結，每一個結都這樣做，直到七個結。放置在本尊面前，用真言持誦一千遍。或者在持誦時，以及護摩時，想要睡覺的時候，應該繫在腰間。晚上睡覺的時候，不會遺失精液。所以需要持索真言曰： 唵賀啰賀啰滿馱滿馱訖啰(二合)馱羅尼(上)悉馱啰贊(二合)莎嚩訶(去) 唸誦的時候，以及護摩的時候，需要上下都穿衣服，袒露右肩。如果是睡覺的時候，洗凈身體，以及沐浴的時候，不在。
【English Translation】 English version: Using lotus seeds and the like. When making a Buddha-family cord (used for creating boundaries), one should use the Buddha-Mother mantra. If it is a Lotus-family cord, one should use the Paṇḍaravāsinī mantra (as before). Those who wear these cords, Vinayaka (obstacle-creating deities) cannot create obstacles. For the Buddha-family cord, one should use the Buddha-Mother mantra, which is called the Buddha-Eye mantra (as before). For the Lotus-family cord, one should use the Paṇḍaravāsinī mantra (as before). Those who wear these cords, Vinayaka cannot create obstacles, their body and mind become pure, they quickly attain accomplishment, and their wishes are fulfilled. Furthermore, when performing rituals, one should use thatch grass to make finger bracelets and wear them on the ring finger of the right hand, reciting the three-syllable half-heart mantra of the corresponding family, either one hundred times or one thousand times, and then place it on the finger. The Buddha-family heart mantra says: Er nang (1) Er jia (light) The Lotus-family heart mantra says: A (departing tone) Lu li jia (light) The Vajra-family heart mantra says: Wa ri la di lei (combined) jia (light) If during the time of offering, the time of recitation, or the time of homa, one should wear grass bracelets. Because of wearing this grass bracelet, sins and obstacles are eliminated, the hand becomes pure, and all actions are successful. Furthermore, take white silk and hemp thread, have a virgin dye them red or saffron color, combine them to make a thread, and use it to tie a mantra cord. Recite it seven times and tie one knot, doing this for each knot, until there are seven knots. Place it before the principal deity and recite the mantra one thousand times. Or during the time of recitation, and the time of homa, when wanting to sleep, one should tie it around the waist. When sleeping at night, one will not lose seminal essence. Therefore, one needs the mantra for holding the cord, which says: Om He la He la Man tuo Man tuo Qi la (combined) Tuo luo ni (rising tone) Xi tuo luo zan (combined) Suo wa he (departing tone) During the time of recitation, and the time of homa, one must wear clothing both above and below, baring the right shoulder. If it is during the time of sleeping, wash the body, and during the time of bathing, not in.
此制。所著上衣應真言之若大小便。應著木履。若於本尊前。及和尚阿阇梨前。並余尊宿前。不應著之。于諸著之。于諸尊處。用身口意。而供養之。若樂悉地。速得成者。見制多。及以比丘。常應禮敬。若遇外天。形像之前。但應合掌。或誦伽他。若見尊者。亦應致禮。若聞妙法。深生敬信。若聞菩薩。不思議事。或聞真言所。成就諸事。皆應以歡喜心懷踴躍。若欲速成。常應精進。不生懈怠。如前所制。常須思念。若不如是。當違制戒。獲大重罪。悉地不成。身等諸根。恒須護念。不應貪愛。復應常行。如前所制。不可廢忘。若辰朝時。造諸惡業。至於暮間。即作懺悔。若於夜中。造諸惡業。至晨朝時。誠心懺悔。復須清凈。唸誦真言。及諸事等。如依本戒。應須如是。不應遣度。時日當於明王戒中。常須作意。不久住于悉地之中。
蘇悉地羯羅經供養華品第八
複次分別說三品法。扇底迦。補瑟徴迦法。阿毗遮嚕迦法。及余諸法。是為三品。三部各有三等真言。所謂聖者說。諸天說。諸地居天說。是為三部。聖者謂。佛菩薩聲聞緣覺說者。是為聖者真言。諸天說者。從凈居天。乃至三十三天。諸天所說。是為諸天真言。地居天說者。從夜叉羅剎。阿修羅龍。迦樓羅乾闥婆。緊那羅摩喉羅部多。卑舍
【現代漢語翻譯】 現代漢語譯本：這是規定。所穿的上衣，如果大小便沾染了真言，就應該穿木屐。在本尊（Ishta-devata）前，以及和尚（Upadhyaya，親教師）阿阇梨（Acharya，軌範師）前，以及其他尊宿（年長有德的出家人）前，不應該穿著木屐。在所有這些尊敬的地方，要用身、口、意來供養。如果希望迅速成就悉地（Siddhi，成就），見到制多（Chaitya，佛塔）以及比丘（Bhikshu，出家男眾），應該經常禮敬。如果遇到外道天神（非佛教信仰的神祇）的形像，只需合掌，或者誦唸伽陀（Gatha，偈頌）。如果見到尊者，也應該致禮。如果聽聞妙法，要深深地生起敬信。如果聽聞菩薩（Bodhisattva，發菩提心，立志成佛的修行者）不可思議的事蹟，或者聽聞真言（Mantra，咒語）所成就的各種事情，都應該以歡喜心懷著踴躍的心情。如果想要迅速成就，應該經常精進，不生懈怠。如前面所規定的，要經常思念。如果不這樣做，就違背了戒律，會獲得很大的罪過，悉地也不會成就。對於身體等諸根，要經常守護和憶念，不應該貪愛。還要經常按照前面所規定的去做，不可廢忘。如果在早晨造作了各種惡業，到了晚上，就應該懺悔。如果在夜裡造作了各種惡業，到了早晨，要誠心懺悔。還要清凈身心，唸誦真言，以及做各種事情，都要依照根本戒律，應該這樣做，不應該懈怠。時時刻刻都要在明王（Vidyaraja，具有大威力的佛菩薩化身）戒中，經常用心在意，不久就能安住于悉地之中。 《蘇悉地羯羅經》供養華品第八 其次，分別解說三品法：扇底迦（Shantika，息災法）、補瑟徴迦法（Paushtika，增益法）、阿毗遮嚕迦法（Abhicharuka，降伏法），以及其他各種法，這就是三品。三部各有三等真言，所謂聖者說、諸天說、諸地居天說，這就是三部。聖者所說的，是指佛（Buddha，覺悟者）、菩薩、聲聞（Shravaka，聽聞佛法而修行的弟子）、緣覺（Pratyekabuddha，獨自悟道的修行者）所說的，這就是聖者真言。諸天所說的，是從凈居天（Shuddhavasa）乃至三十三天（Trayastrimsa），諸天所說的，這就是諸天真言。地居天所說的，是從夜叉（Yaksa，守護神）、羅剎（Rakshasa，惡鬼）、阿修羅（Asura，非天）、龍（Naga，蛇神）、迦樓羅（Garuda，金翅鳥）、乾闥婆（Gandharva，香音神）、緊那羅（Kinnara，歌神）、摩喉羅伽（Mahoraga，大蟒神）、部多（Bhuta，鬼）、卑舍遮（Pisaca，食人鬼）
【English Translation】 English version: This is the precept. If the upper garment worn is soiled by mantra with urine or feces, one should wear wooden sandals. One should not wear them before the Ishta-devata (personal deity), the Upadhyaya (preceptor), the Acharya (teacher), or other venerable elders. In all these venerable places, one should make offerings with body, speech, and mind. If one desires to quickly attain Siddhi (accomplishment), one should always pay homage to Chaityas (stupas) and Bhikshus (monks). If one encounters the image of an external deity (non-Buddhist), one should simply join the palms or recite a Gatha (verse). If one sees a venerable person, one should also pay respects. If one hears the wonderful Dharma (teachings), one should deeply generate faith and reverence. If one hears of the inconceivable deeds of Bodhisattvas (enlightenment beings), or hears of the various accomplishments achieved through mantras, one should rejoice with a joyful heart. If one desires to quickly attain accomplishment, one should always be diligent and not be lazy. As previously prescribed, one must always contemplate. If one does not do so, one will violate the precepts, incur great offenses, and Siddhi will not be attained. One must constantly protect and be mindful of the body and other senses, and should not be greedy. One should also constantly practice as previously prescribed, and should not neglect it. If one commits evil deeds in the morning, one should repent in the evening. If one commits evil deeds at night, one should sincerely repent in the morning. One must also purify oneself, recite mantras, and perform all actions in accordance with the fundamental precepts. One should do so and should not be negligent. One should always be mindful of the Vidyaraja (wisdom king) precepts at all times, and one will soon abide in Siddhi. Susiddhikara-sutra, Chapter Eight: Offering Flowers Furthermore, a separate explanation of the three categories of practices: Shantika (pacifying), Paushtika (increasing), and Abhicharuka (subjugating) practices, as well as other various practices. These are the three categories. Each of the three sections has three types of mantras: those spoken by the sages, those spoken by the devas, and those spoken by the earth-dwelling devas. These are the three sections. Those spoken by the sages refer to those spoken by the Buddhas (enlightened ones), Bodhisattvas, Shravakas (listeners), and Pratyekabuddhas (solitary realizers). These are the mantras of the sages. Those spoken by the devas refer to those spoken by the devas from Shuddhavasa (pure abodes) to Trayastrimsa (thirty-three heavens). These are the mantras of the devas. Those spoken by the earth-dwelling devas refer to those spoken by Yakshas (guardian spirits), Rakshasas (demons), Asuras (demigods), Nagas (serpent deities), Garudas (mythical birds), Gandharvas (celestial musicians), Kinnaras (celestial musicians), Mahoragas (great serpents), Bhutas (ghosts), and Pisacas (flesh-eating demons).
遮。鳩槃茶等所說。是為地居天真言。若作扇底迦法者。應用聖者真言。若作補瑟徴迦法者。應用諸天真言。若作阿毗遮嚕迦法者。應用地居天真言若求上成就者。應用聖者真言。若求中成就者。應用諸天真言。若求下成就者。應用地居天真言。如是三部。各有三等成就。作三種法中。俱當等用。水陸所生諸種色華。名色差別。各依本部。善分別之。以真言華。當奉獻之。發是愿言。此華清凈。生處復凈。我今奉獻。愿垂納受。當賜成就。獻華真言曰。
唵阿㰤啰 阿㰤羅薩嚩苾地耶 馱啰布爾底莎婆訶
用此真言。真言華三部供養。若獻佛華。當用白華香者。而供養之。若獻觀音。應用水中所生白華。而供養之。若獻金剛。應以種種香華。而供養之。若獻地居天。隨時所取。種種諸華。而供獻之。
應獻華者。忙攞底華。簸吒羅華蓮華。瞻卜迦華。龍蕊華。(以母)縛句藍華。俱勿頭華。婆羅樹末利華。舉亦迦華。破理迦華。句嚕縛劍華。迦淡聞華。未度擯抳迦華。恒㗚拏華。彥陀補濕波華。本曩言華。那縛忙裡迦華。阿輪劍華。母注捃難華。那莽難華。注多曼折利通。九種不得。互用諸華。如作法時。求不得者。隨所得華。亦通供養。若以華供獻。應用當部華真言華獻。若無華獻。應用蘇啰三
【現代漢語翻譯】 現代漢語譯本：遮（Ze）。鳩槃茶（Kumbhanda，一種夜叉）等所說的，是為地居天（Bhumi-nivasi-deva）真言。若作息災法（Shantika），應用聖者（Arya）真言。若作增益法（Paushtika），應用諸天（Deva）真言。若作降伏法（Abhicharuka），應用地居天真言。若求上等成就，應用聖者真言。若求中等成就，應用諸天真言。若求下等成就，應用地居天真言。如是三部，各有三等成就。作三種法中，都應當同等使用。水陸所生各種顏色的花，名稱顏色有差別，各自依據本部，好好地分辨它們。用真言加持過的花，應當奉獻。發這樣的愿言：『此花清凈，生長之處也清凈，我今奉獻，愿您垂憐納受，賜予我成就。』獻花真言曰： 『唵 阿 㰤啰 阿 㰤羅 薩嚩 苾地耶 馱啰 布爾底 莎婆訶』 用此真言，以真言加持過的花，分三部供養。若獻佛花，應當用白色且香的花來供養。若獻觀音（Avalokiteshvara），應用水中所生的白花來供養。若獻金剛（Vajra），應以種種香花來供養。若獻地居天，隨時所取，種種諸花，用來供獻。 應當獻的花有：忙攞底華（Mangala-ti flower），簸吒羅華（Patala flower），蓮華（Lotus flower），瞻卜迦華（Champaka flower），龍蕊華（Naga-kesara flower），縛句藍華（Bakula flower），俱勿頭華（Kutaja flower），婆羅樹末利華（Barhati-mallika flower），舉亦迦華（Juthika flower），破理迦華（Parika flower），句嚕縛劍華（Kuruvaka flower），迦淡聞華（Kadamba flower），未度擯抳迦華（Madhu-bhinganika flower），恒㗚拏華（Hringaraka flower），彥陀補濕波華（Indra-pushpa flower），本曩言華（Punnaga flower），那縛忙裡迦華（Nava-mallika flower），阿輪劍華（Aruna flower），母注捃難華（Mucukunda flower），那莽難華（Namarnana flower），注多曼折利通（Chuta-manjari）。這九種花不得互相混用。如作法時，求不得這些花，隨所得的花，也可以用來供養。若以花供獻，應用當部華真言加持后獻花。若無花獻，應用蘇啰三（Sura-sam）……
【English Translation】 English version: The mantras spoken by Ze (Ze), Kumbhanda (Kumbhanda, a type of Yaksha), and others are the mantras for the Bhumi-nivasi-devas (earth-dwelling deities). If performing a pacifying ritual (Shantika), one should use the mantra of the Arya (noble ones). If performing a nourishing ritual (Paushtika), one should use the mantras of the Devas (gods). If performing a subjugation ritual (Abhicharuka), one should use the mantras of the Bhumi-nivasi-devas. If seeking the highest accomplishment, one should use the mantra of the Arya. If seeking middle accomplishment, one should use the mantras of the Devas. If seeking lower accomplishment, one should use the mantras of the Bhumi-nivasi-devas. Thus, each of the three categories has three levels of accomplishment. In performing the three types of rituals, one should use them equally. Various colored flowers born on land and in water, with different names and colors, should be carefully distinguished according to their respective categories. Flowers empowered with mantras should be offered. Make this vow: 'This flower is pure, and its place of origin is also pure. I now offer it, may you compassionately accept it and grant me accomplishment.' The mantra for offering flowers is: 'Om Ah Akarala Akarala Sarva Bhidyaya Dhara Purtaye Svaha' Using this mantra, offer flowers empowered with mantras to the three categories. If offering flowers to the Buddha, one should use white and fragrant flowers for the offering. If offering to Avalokiteshvara (Avalokiteshvara), one should use white flowers born in water for the offering. If offering to Vajra (Vajra), one should use various fragrant flowers for the offering. If offering to the Bhumi-nivasi-devas, one should use various flowers taken at any time for the offering. The flowers that should be offered are: Mangala-ti flower (Mangala-ti flower), Patala flower (Patala flower), Lotus flower (Lotus flower), Champaka flower (Champaka flower), Naga-kesara flower (Naga-kesara flower), Bakula flower (Bakula flower), Kutaja flower (Kutaja flower), Barhati-mallika flower (Barhati-mallika flower), Juthika flower (Juthika flower), Parika flower (Parika flower), Kuruvaka flower (Kuruvaka flower), Kadamba flower (Kadamba flower), Madhu-bhinganika flower (Madhu-bhinganika flower), Hringaraka flower (Hringaraka flower), Indra-pushpa flower (Indra-pushpa flower), Punnaga flower (Punnaga flower), Nava-mallika flower (Nava-mallika flower), Aruna flower (Aruna flower), Mucukunda flower (Mucukunda flower), Namarnana flower (Namarnana flower), Chuta-manjari (Chuta-manjari). These nine types of flowers should not be mixed. If these flowers cannot be obtained when performing the ritual, any flowers that can be obtained may also be used for the offering. If offering flowers, one should offer flowers empowered with the mantra of the respective category. If there are no flowers to offer, one should use Sura-sam (Sura-sam)...
枝葉。或莽嚕聞華。灘敦葉。耽忙羅葉。訖㗚瑟拏末利迦葉。忙睹抃伽葉。閼羅惹迦葉。及蘭香等葉。而贊獻之。如無此等枝葉。應用嚩落迦根。甘松香根。卷柏牛膝根。及諸香藥根。香果根等。亦通供養。所謂丁香豆䓻。肉豆䓻。甘蒱桃。諸香果等。亦通贊華。用供養之。若無如上華葉根果獻者。曾聞獻供養華。或自曾獻華。隨所應令運想供養。最為勝上供養尊法。雖有如前華果等獻。若能至心虔恭合掌。頂奉供養本尊華果。如是心意供養。最上更無過者。常應作致。如是供養。勿懷疑惑。則得成就。
蘇悉地羯羅經涂香藥品第九
複次今說三部涂香藥法。隨諸真言供養者。能成就眾福。其香藥名曰香附子。句吒曩吒青木香 嚩落迦 烏施啰 舍哩嚩[竺-二+梫]香沉香郁金香 白檀香 紫檀香 嚩啰拏肥嚕缽羅拏劍 娑啰獻(云五玄私)裟北嘞迦缽持莽劍(云柏木)帶啰缽㗚抳迦利也劍(或五里而啰云里佛刷子)丁香 婆羅門 桂皮天木缽孕瞿閼乳難燥啰盆泥 詞細羅 縛嚕劍迦畢貪姥達啰訖啰母劍頗里迦𨊓囊里迦始嚩擔臂蘇嚩㗚拏賒迦藍忙睹抃迦並皮多利三薄娑但㗚拏忙斯(云甘松香)那莽難莽嚕聞毋羅計施疣(雲水蘇)忙羅本囊言醫羅米夜杰啰曩卻設癡羅嚩利嚩濕比迦但胡䕑你閻 設多補濕波
【現代漢語翻譯】 現代漢語譯本： 用樹枝樹葉。或者莽嚕聞華（一種花）。灘敦葉（一種葉子）。耽忙羅葉（一種葉子）。訖㗚瑟拏末利迦葉（一種葉子）。忙睹抃伽葉（一種葉子）。閼羅惹迦葉（一種葉子）。以及蘭香等葉，來讚美供獻。如果沒有這些樹枝樹葉，應該用嚩落迦根（一種根）。甘松香根（一種根）。卷柏牛膝根（一種根）。以及各種香藥根。香果根等，也都可以用來供養。所謂丁香豆蔻。肉豆蔻。甘蒱桃。各種香果等，也都可以用來讚美花朵，用作供養。如果沒有像上面說的花、葉、根、果來獻供，曾經聽聞別人獻供養花，或者自己曾經獻過花，就隨自己的能力來觀想供養。這是最殊勝的供養尊法。即使有像前面說的花果等來獻供，如果能至誠虔誠地合掌，頂戴奉獻供養本尊花果，像這樣的心意供養，是最上等的，沒有比這更好的了。應該常常這樣做，這樣供養，不要懷疑，就能得到成就。 《蘇悉地羯羅經》涂香藥品第九 再次，現在說三部涂香藥法。隨順各種真言供養的人，能夠成就眾多福德。這些香藥的名字是：香附子。句吒曩吒青木香。嚩落迦（一種香料）。烏施啰（一種香料）。舍哩嚩[竺-二+梫]香（一種香料）。沉香。鬱金香。白檀香。紫檀香。嚩啰拏肥嚕缽羅拏劍（一種香料）。娑啰獻(云五玄私)（一種香料）。裟北嘞迦缽持莽劍(云柏木)（一種香料）。帶啰缽㗚抳迦利也劍(或五里而啰云里佛刷子)（一種香料）。丁香。婆羅門（一種香料）。桂皮。天木缽孕瞿閼乳難燥啰盆泥（一種香料）。詞細羅（一種香料）。縛嚕劍迦畢貪姥達啰訖啰母劍（一種香料）。頗里迦𨊓囊里迦始嚩擔臂蘇嚩㗚拏賒迦藍（一種香料）。忙睹抃迦並皮多利三薄娑但㗚拏忙斯(云甘松香)（一種香料）。那莽難莽嚕聞毋羅計施疣(雲水蘇)（一種香料）。忙羅本囊言醫羅米夜杰啰曩卻設癡羅嚩利嚩濕比迦但胡䕑你閻（一種香料）。設多補濕波（一種香料）。
【English Translation】 English version: Use branches and leaves. Or Manglu Wen Hua (a type of flower). Tan Dun leaves (a type of leaf). Dan Mang Luo leaves (a type of leaf). Keqieshena Molijia leaves (a type of leaf). Mang Du Bian Jia leaves (a type of leaf). E Luo Re Jia leaves (a type of leaf). And leaves such as orchid fragrance, to praise and offer. If there are no such branches and leaves, you should use Wa Luo Jia root (a type of root). Gansongxiang root (a type of root). Juanbai Niuxi root (a type of root). And various fragrant medicine roots. Fragrant fruit roots, etc., can also be used for offering. The so-called clove nutmeg. Nutmeg. Ganfu peach. Various fragrant fruits, etc., can also be used to praise flowers and use as offerings. If there are no flowers, leaves, roots, and fruits as mentioned above to offer, having heard of others offering flowers, or having offered flowers yourself, then according to your ability, visualize the offering. This is the most supreme offering to the venerable Dharma. Even if there are flowers and fruits as mentioned before to offer, if you can sincerely and reverently join your palms, and offer the flowers and fruits to the deity with the top of your head, such a mental offering is the most supreme, and there is nothing better than this. You should always do this. Offer in this way, without doubt, and you will attain accomplishment. Susiddhikara Sutra, Chapter 9 on Perfumed Ointments and Medicines Furthermore, now I will speak of the three divisions of perfumed ointment medicine methods. Those who make offerings according to the various mantras can achieve many blessings. The names of these fragrant medicines are: Cyperus rotundus. Kuta Nata Qingmuxiang. Wa Luo Jia (a type of fragrance). Wushi Luo (a type of fragrance). She Li Wa [竺-二+梫] Xiang (a type of fragrance). Agarwood. Turmeric. White sandalwood. Purple sandalwood. Wa Luo Na Feilu Poluo Na Jian (a type of fragrance). Suo Luo Xian (said to be Wu Xuansi) (a type of fragrance). Sha Bei Lei Jia Bo Chi Mang Jian (said to be cypress wood) (a type of fragrance). Dai Luo Bo Ni Jia Li Ye Jian (or Wuli E Luo said to be a Buddha brush inside) (a type of fragrance). Clove. Brahmin (a type of fragrance). Cinnamon. Tianmu Boyun Qu E Ru Nan Zao Luo Pen Ni (a type of fragrance). Ci Xi Luo (a type of fragrance). Fu Lu Jian Jia Bi Tan Lao Da Luo Qi Luo Mu Jian (a type of fragrance). Poli Jia Qiu Nang Li Jia Shi Wa Dan Bi Su Wa Na She Jia Lan (a type of fragrance). Mang Du Bian Jia and Pi Duo Li San Bo Suo Dan Ren Na Mang Si (said to be Gansongxiang) (a type of fragrance). Na Mang Nan Mang Lu Wen Wu Luo Ji Shi You (said to be water Su) (a type of fragrance). Mang Luo Ben Nang Yan Yi Luo Mi Ye Jie Luo Nang Que She Chi Luo Wa Li Wa Shi Bi Jia Dan Hu Huai Ni Yan (a type of fragrance). She Duo Bu Shi Bo (a type of fragrance).
(回香)訶[口*(肄-聿+(企-止+米))]蔬蹄草 拏迦腳(白豆䓻)句藍若(而夜反)底都以反云肉豆䓻。頗羅諸羅。劍劫泮藍 娑縮你閻 地夜莽 劍戰荼都嚕(蘇合香)瑟劍缽羅娑但 婆嚩 計薩藍等類。及膠汁。所謂龍腦香 言陀羅娑娑 遮啰娑 安悉香薰陸香。設落翅勢縛婆娑華勿勒芻殷羅華。迦宅㘕華。逮折那藍華。擯抳劍華。優缽羅華。得檗㘕華。捃難華。迦羅末華等。于林邑蘭若。水陸所生。如上等應須善知。三部三品等用華供養。用忙攞底華。得檗㘕華。捃難華。末理迦華。喻底迦華。那龍蕊華。如上等華。佛部供獻。用優缽羅華。俱勿頭華。蓮華。婆羅樹華。勢破理羅聞底迦迦本那言華。得檗㘕華。如上等華。觀音部中。供養為勝。用青蓮華缽。孕衢華葉枝條。余不說者。等通金剛部中供獻。如上華中。白色者作扇底迦法。黃色者作補瑟徴迦法。紫色者作阿毗遮嚕迦法。如是華中。味甘者作扇底迦法。味辛者作阿毗遮嚕迦法。味淡者作補瑟徴迦法。或有凈處。所生枝華。或始生牙茅草。或小草華。或中樹華。大樹華。種種諸華。隨類當用。其闇底蘇末那華。唯通獻佛。若紅蓮華。唯通獻觀音若青蓮華。唯通獻金剛。各說為上。佛部中作扇底迦法。用闇底蘇末那華。作補瑟徴迦法。用紅蓮華
【現代漢語翻譯】 現代漢語譯本： （迴向）訶[口*(肄-聿+(企-止+米))]蔬蹄草，即各種香草和植物的根莖葉。 拏迦腳（白豆蔻），句藍若（而夜反）底都以反云肉豆蔻。這裡列舉了各種香料。 頗羅諸羅，劍劫泮藍，娑縮你閻，地夜莽，劍戰荼都嚕（蘇合香），瑟劍缽羅娑但，婆嚩，計薩藍等類。這些都是不同種類的香。 及膠汁，例如龍腦香，言陀羅娑娑，遮啰娑，安悉香，薰陸香。這裡列舉了各種樹脂和香料。 設落翅勢縛婆娑華，勿勒芻殷羅華，迦宅㘕華，逮折那藍華，擯抳劍華，優缽羅華（青蓮花），得檗㘕華，捃難華，迦羅末華等。這裡列舉了各種花卉。 于林邑蘭若（寺院），水陸所生。如上等應須善知，三部三品等用華供養。在寺院中，無論是水生還是陸生，都應該瞭解這些花，並用它們來供養三部（佛部、觀音部、金剛部）和三品（上、中、下）。 用忙攞底華，得檗㘕華，捃難華，末理迦華，喻底迦華，那龍蕊華，如上等華。佛部供獻。這些花適合供養佛部。 用優缽羅華（青蓮花），俱勿頭華，蓮華，婆羅樹華，勢破理羅聞底迦迦本那言華，得檗㘕華，如上等華。觀音部中，供養為勝。這些花適合供養觀音部，尤為殊勝。 用青蓮華缽，孕衢華葉枝條。余不說者，等通金剛部中供獻。青蓮花缽，孕衢華的葉子和枝條，以及其他未提及的花，都可以用來供養金剛部。 如上華中，白色者作扇底迦法（息災法），黃色者作補瑟徴迦法（增益法），紫色者作阿毗遮嚕迦法（降伏法）。根據花的顏色，可以用於不同的法事。 如是華中，味甘者作扇底迦法（息災法），味辛者作阿毗遮嚕迦法（降伏法），味淡者作補瑟徴迦法（增益法）。根據花的味道，也可以用於不同的法事。 或有凈處，所生枝華，或始生牙茅草，或小草華，或中樹華，大樹華，種種諸華，隨類當用。無論是在乾淨的地方生長的花，還是新生的茅草，小草花，中等樹木的花，大樹的花，各種各樣的花，都應該根據它們的種類來使用。 其闇底蘇末那華，唯通獻佛。若紅蓮華，唯通獻觀音。若青蓮華，唯通獻金剛。各說為上。闇底蘇末那花只用來供養佛，紅蓮花只用來供養觀音，青蓮花只用來供養金剛，這些都被認為是最好的。 佛部中作扇底迦法（息災法），用闇底蘇末那華。作補瑟徴迦法（增益法），用紅蓮華。在佛部中進行息災法事時，使用闇底蘇末那花；進行增益法事時，使用紅蓮花。
【English Translation】 English version: (Dedication)訶[口(肄-聿+(企-止+米))]蔬蹄草 (He [mouth(yi-聿+(qi-止+mi))] shu ti cao): This refers to various fragrant herbs and the roots, stems, and leaves of plants. 拏迦腳 (Naga jiao) (white cardamom), 句藍若 (Ju lan ruo) (with 'er ye' pronunciation) 底都以反云肉豆蔻 (Di dou yi fan yun rou dou kou): These are various spices. 頗羅諸羅 (Po luo zhu luo), 劍劫泮藍 (Jian jie pan lan), 娑縮你閻 (Suo suo ni yan), 地夜莽 (Di ye mang), 劍戰荼都嚕 (Jian zhan tu du lu) (benzoin), 瑟劍缽羅娑但 (Se jian bo luo suo dan), 婆嚩 (Po wa), 計薩藍 (Ji sa lan) and so on. These are different kinds of fragrances. And gum resins, such as 龍腦香 (long nao xiang) (borneol), 言陀羅娑娑 (Yan tuo luo suo suo), 遮囉娑 (Zhe luo suo), 安悉香 (An xi xiang) (benzoin), 薰陸香 (Xun lu xiang) (frankincense). These are various resins and incenses. 設落翅勢縛婆娑華 (She luo chi shi fu po suo hua), 勿勒芻殷羅華 (Wu le chu yin luo hua), 迦宅㘕華 (Jia zhai lan hua), 逮折那藍華 (Dai zhe na lan hua), 擯抳劍華 (Bin ni jian hua), 優缽羅華 (You bo luo hua) (blue lotus), 得檗㘕華 (De bo lan hua), 捃難華 (Jun nan hua), 迦羅末華 (Jia luo mo hua) and so on. These are various flowers. In 林邑蘭若 (Lin yi lan ruo) (monastery), whether aquatic or terrestrial. One should be well-versed in the above and use these flowers to make offerings to the Three Families (Buddha Family, Avalokiteśvara Family, Vajra Family) and the Three Grades (superior, medium, inferior). Use 忙攞底華 (Mang la di hua), 得檗㘕華 (De bo lan hua), 捃難華 (Jun nan hua), 末理迦華 (Mo li jia hua), 喻底迦華 (Yu di jia hua), 那龍蕊華 (Na long rui hua), and the above flowers. Offer these to the Buddha Family. Use 優缽羅華 (You bo luo hua) (blue lotus), 俱勿頭華 (Ju wu tou hua), 蓮華 (Lian hua) (lotus), 婆羅樹華 (Po luo shu hua), 勢破理羅聞底迦迦本那言華 (Shi po li luo wen di jia jia ben na yan hua), 得檗㘕華 (De bo lan hua), and the above flowers. Offering these to the Avalokiteśvara Family is most excellent. Use blue lotus bowls, 孕衢華 (Yun qu hua) leaves, branches, and twigs. Those not mentioned can be used for offerings to the Vajra Family. Among the above flowers, white ones are used for 扇底迦法 (shan di jia fa) (pacifying rituals), yellow ones are used for 補瑟徴迦法 (bu se zheng jia fa) (increasing rituals), and purple ones are used for 阿毗遮嚕迦法 (a pi zhe lu jia fa) (subjugation rituals). According to the color of the flowers, they can be used for different rituals. Among these flowers, those with a sweet taste are used for 扇底迦法 (shan di jia fa) (pacifying rituals), those with a spicy taste are used for 阿毗遮嚕迦法 (a pi zhe lu jia fa) (subjugation rituals), and those with a bland taste are used for 補瑟徴迦法 (bu se zheng jia fa) (increasing rituals). According to the taste of the flowers, they can also be used for different rituals. Whether they are branches and flowers grown in a clean place, newly sprouted thatch grass, small grass flowers, flowers of medium-sized trees, or flowers of large trees, various flowers should be used according to their kind. The 闇底蘇末那華 (An di su mo na hua) is only used for offering to the Buddha. Red lotuses are only used for offering to Avalokiteśvara. Blue lotuses are only used for offering to the Vajra. Each is said to be the best. In the Buddha Family, for 扇底迦法 (shan di jia fa) (pacifying rituals), use 闇底蘇末那華 (An di su mo na hua). For 補瑟徴迦法 (bu se zheng jia fa) (increasing rituals), use red lotuses.
。作阿毗遮嚕迦法。用青蓮華餘二部中。類此作之。上色香華。下色香華。隨事分用。或華條或用墮華。以獻天后。說為上勝。紫白二色。羯羅末羅華。用獻忿怒尊主。及諸使者。說為上勝。向吒惹華。底落迦華。婆羅華。迦㗚𦟻迦羅華。阿娑曩拏嚕莽華。尾螺華。迦侘㘕華等。隨取真言一遍。通三障。而供養之。及上中下除災等三。復以種種諸華。合成為鬘。或以種華聚。供養遍通九種。用諸華中。唯除臭華刺樹生華。苦辛味華。不堪供養。前廣列華。無名之者。亦不應用。又木莖華。計得劍華。阿地目得迦華。瞢句藍華。佞簸華等。亦不應用。長時供養。通九種者。紅華閦弭華。缽羅孕句華。嗗路草等。及稻穀華。油麻相和供養。如上所說。種種華等供養。最為勝上。如無此類。諸華獻者。但用白粳米。擇簡碎者。而供養。亦迦等及余有膠樹香者。並隨本部。善須合和。用諸草香根汁香華等。三物合和為涂香。佛部供養。又諸香樹皮。及白旃檀香。沉水香。天木香。前香等類。並以香果。如前分別。合為涂香。蓮華部用。又諸香草根華果葉等。和合為涂香。金剛部用。或有涂香。具諸根果。先人所合。香氣勝者。亦通三部。或唯沉水香。和少龍腦香。以為涂香。佛部供養。或唯白檀香。和少龍腦香。以為涂香。蓮
【現代漢語翻譯】 作阿毗遮嚕迦（Abhicaruka，一種祭祀儀式）法時，可以使用青蓮華，或者在其他二部（指佛部、金剛部之外的蓮花部）中尋找類似的替代品來製作。上色香華和下色香華，根據具體情況分別使用。或者使用花枝，或者使用凋落的花朵，來獻給天后（Devi，女神），這被認為是上等的。紫白二色的羯羅末羅華（Karavira，夾竹桃）用於獻給忿怒尊主（Krodha-raja，忿怒明王）及諸使者，這被認為是上等的。向吒惹華（Jati，茉莉花），底落迦華（Tilaka，檀香花），婆羅華（Bala，一種草藥），迦㗚𦟻迦羅華（Karinkara，一種樹），阿娑曩拏嚕莽華（Asana-ruma，一種樹），尾螺華（Vira，一種草），迦侘㘕華（Katha，兒茶樹）等，隨意取用，唸誦真言一遍，可以消除三種業障，然後進行供養。以及上、中、下三種除災儀式。又可以用各種各樣的花，合成為花鬘。或者用各種花聚集在一起，供養可以普遍適用於九種曼荼羅。在使用的各種花中，唯獨臭花、刺樹上生長的花、苦辛味的花，不適合供養。前面廣泛列舉的花，如果沒有名字的，也不應該使用。另外，木莖花，計得劍華（Ketaki，露兜樹花），阿地目得迦華（Atimuktaka，使君子花），瞢句藍華（Mangalya，吉祥草），佞簸華（Nimba，楝樹花）等，也不應該使用。長時間供養，普遍適用於九種曼荼羅的，可以使用紅華、閦弭華（Ksami，一種草），缽羅孕句華（Palankya，菠菜），嗗路草（Guggulu，沒藥）等，以及稻穀花，與油麻混合在一起供養。如上所說的種種花等供養，最為殊勝。如果沒有這類花獻上，那麼就用白粳米，選擇乾淨的碎米，來進行供養。也可以使用迦等香料以及其他有膠質的樹木的香料，並根據所屬的部，好好地混合在一起。用各種草香、根汁香、花等三種東西混合在一起作為涂香，用於佛部的供養。又用各種香樹皮，以及白旃檀香（白檀香），沉水香（沉香），天木香，前香等種類，並用香果，如前面所分別的，混合在一起作為涂香，用於蓮花部。又用各種香草根、花、果、葉等，混合在一起作為涂香，用於金剛部。或者有的涂香，具備各種根、果，是先人所調和的，香氣勝過其他的，也可以普遍適用於三部。或者只用沉水香，和少量龍腦香，作為涂香，用於佛部的供養。或者只用白檀香，和少量龍腦香，作為涂香，用於蓮花部。
【English Translation】 When performing the Abhicaruka (a type of sacrificial ritual) method, one can use blue lotus flowers, or find similar substitutes from the other two families (referring to the Lotus family besides the Buddha and Vajra families) to create it. Superior colored and fragrant flowers and inferior colored and fragrant flowers are used separately according to the specific circumstances. Alternatively, use flower branches or fallen flowers to offer to Devi (the Goddess), which is considered superior. Purple and white Karavira (oleander) flowers are used to offer to Krodha-raja (Wrathful King) and his messengers, which is considered superior. Jati (jasmine), Tilaka (sandalwood flower), Bala (a herb), Karinkara (a tree), Asana-ruma (a tree), Vira (a grass), Katha (catechu tree), etc., can be taken at will, reciting the mantra once to eliminate the three karmic obstacles, and then make offerings. As well as the three types of disaster relief rituals: superior, middle, and inferior. Furthermore, various flowers can be combined to form garlands. Or gather various flowers together, and the offering can be universally applied to the nine types of mandalas. Among the various flowers used, only smelly flowers, flowers growing on thorny trees, and flowers with bitter and spicy tastes are not suitable for offering. The flowers that are widely listed earlier, if they do not have names, should also not be used. In addition, wood stem flowers, Ketaki (screw pine flower), Atimuktaka (Chinese honeysuckle), Mangalya (auspicious grass), Nimba (neem flower), etc., should also not be used. For long-term offerings, universally applicable to the nine types of mandalas, red flowers, Ksami (a grass), Palankya (spinach), Guggulu (myrrh), etc., can be used, as well as rice flowers, mixed with sesame seeds for offering. The various flowers mentioned above are the most superior for offering. If there are no such flowers to offer, then use white polished rice, selecting clean broken rice, to make offerings. You can also use Ka and other spices, as well as the fragrance of other glutinous trees, and mix them well according to the family to which they belong. Mix various grass fragrances, root juice fragrances, and flowers as incense for offering to the Buddha family. Also, use various fragrant tree barks, as well as white sandalwood, agarwood, celestial wood fragrance, previous fragrances, and fragrant fruits, as distinguished earlier, and mix them together as incense for offering to the Lotus family. Also, use various fragrant grass roots, flowers, fruits, leaves, etc., and mix them together as incense for offering to the Vajra family. Or some incense, possessing various roots and fruits, is blended by predecessors, and its fragrance surpasses others, and it can also be universally applied to the three families. Or only use agarwood, with a small amount of borneol, as incense for offering to the Buddha family. Or only use white sandalwood, with a small amount of borneol, as incense for offering to the Lotus family.
華部用。或唯鬱金香。和少龍腦香。以為涂香。金剛部用。又紫檀以為涂香通於一切金剛等用。肉豆蔻腳白羅惹底蘇末那。或濕沙蜜蘇濕咩羅缽孕瞿等。以為涂香。用獻一切如使者天。又甘松香。濕沙蜜肉豆䓻。以為涂香。用獻明王妃后。又白檀沉水鬱金。以為涂香。用獻明王。又諸香樹皮。以為涂香。用獻諸使者。又隨所得香。以為涂者。獻地居天。或單用沉水香。以為涂香。通於三部。九種法等。及明王妃一切處用。若有別作扇底迦法。用白色香。若補瑟徴迦法。用黃色香。若阿毗遮嚕迦法。用紫色無氣之香。若欲成大悉地者。用前汁香。及以香果。若欲中悉地者。用堅木香及以華。若欲下悉地者。用根皮香華果。以為涂香。而供養之。和合香分不應用。于有情身。分香謂。甲麝紫欽等香。及以酒酢。或過分者。世所不應用供養之。又四種香。謂涂香末香顆香丸香。隨用一香。盡壇為華。日別供養。欲獻之時。誓如是言。此香芬馥如天妙香。清凈護持。我今奉獻。唯垂納受。令愿圓滿。涂香真言曰。
阿㰤羅阿㰤羅(一)薩嚩苾地(二)耶馱羅(三)布爾羝 莎嚩訶
誦此真言。涂香複誦。所持真言。凈持如法。奉獻于尊。若求諸香。而不能得。隨取涂香。而真言之。複用本部涂香真言。香已奉獻本
【現代漢語翻譯】 現代漢語譯本： 華部（蓮花部，代表慈悲）使用鬱金香，或加入少量龍腦香，作為涂香（塗在身上的香）。金剛部（代表智慧）使用紫檀作為涂香，可通用於一切金剛等。肉豆蔻、腳白羅惹底（一種香料）、蘇末那（一種花），或濕沙蜜（蜂蜜）、蘇濕咩羅缽孕瞿（一種香料）等，作為涂香，用以供獻一切如來使者天。又用甘松香、濕沙蜜、肉豆蔻，作為涂香，用以供獻明王妃后。又用白檀、沉水香、鬱金，作為涂香，用以供獻明王。又用各種香樹皮，作為涂香，用以供獻諸使者。又隨所能得到的香，作為涂香，獻給地居天。或單獨使用沉水香，作為涂香，可通用於三部（佛部、蓮花部、金剛部）、九種法等，以及明王妃一切處使用。若要特別修作扇底迦法（息災法），用白色香。若修作補瑟徴迦法（增益法），用黃色香。若修作阿毗遮嚕迦法（降伏法），用紫色無氣味的香。若想成就大的悉地（成就），用前述的汁香以及香果。若想成就中的悉地，用堅硬木頭的香以及花。若想成就下的悉地，用根、皮、香、花、果，作為涂香，而供養之。和合香不應用於有情（眾生）之身。分香是指甲香、麝香、紫欽等香，以及酒、醋，或過分的香，世間不應使用來供養。又有四種香，即涂香、末香、顆香、丸香，隨用一種香，盡壇為華，每日分別供養。想要獻香的時候，發誓說：『此香芬芳，如天妙香，清凈護持，我今奉獻，唯愿垂納接受，令我願望圓滿。』涂香真言曰： 阿㰤羅阿㰤羅（一）薩嚩苾地（二）耶馱羅（三）布爾羝 莎嚩訶 誦此真言，涂香后複誦所持真言，清凈持誦如法，奉獻於尊。若求諸香，而不能得到，隨便取用涂香，而誦真言。再用本部涂香真言，香已奉獻本尊。
【English Translation】 English version: The Padma (Lotus) division (representing compassion) uses turmeric, or a small amount of borneol camphor, as '塗香' (tu xiang, fragrant paste for anointing). The Vajra (Diamond) division (representing wisdom) uses sandalwood as '塗香', which can be used for all Vajras and others. Nutmeg, '腳白羅惹底' (jiao bai luo re di, a type of spice), '蘇末那' (su mo na, a type of flower), or wet honey ('濕沙蜜', shi sha mi), '蘇濕咩羅鉢孕瞿' (su shi mie luo bo yun qu, a type of spice), etc., are used as '塗香' to offer to all Tathagata messenger deities. Also, '甘松香' (gan song xiang, nard), wet honey ('濕沙蜜'), nutmeg are used as '塗香' to offer to the consorts of Vidyarajas (Wisdom Kings). Also, white sandalwood, agarwood, turmeric are used as '塗香' to offer to Vidyarajas. Also, various fragrant tree barks are used as '塗香' to offer to the messengers. Also, whatever fragrance is available is used as '塗香' to offer to the earth-dwelling deities. Or agarwood alone is used as '塗香', which can be used for the three divisions (Buddha, Lotus, and Vajra), the nine types of rituals, etc., and for the consorts of Vidyarajas in all places. If one specifically performs the '扇底迦法' (shan di jia fa, Shantikarma, pacifying ritual), use white fragrance. If one performs the '補瑟徴迦法' (bu se zheng jia fa, Paushtikarma, enriching ritual), use yellow fragrance. If one performs the '阿毗遮嚕迦法' (a pi zhe lu jia fa, Abhicharuka, subjugation ritual), use purple, odorless fragrance. If one wishes to achieve great '悉地' (xi di, siddhi, accomplishment), use the aforementioned juice fragrance and fragrant fruits. If one wishes to achieve middle '悉地', use the fragrance of hard wood and flowers. If one wishes to achieve lower '悉地', use roots, bark, fragrance, flowers, and fruits as '塗香' and offer them. Compound fragrances should not be used on the bodies of sentient beings. '分香' (fen xiang, divided fragrances) refers to fragrances like musk, civet, and '紫欽' (zi qin, a type of spice), as well as wine, vinegar, or excessive fragrances, which should not be used for offerings in the world. There are also four types of fragrances, namely '塗香', '末香' (mo xiang, powdered incense), '顆香' (ke xiang, granular incense), and '丸香' (wan xiang, incense balls). Use one type of fragrance, filling the altar with flowers, and offer them separately each day. When wishing to offer fragrance, vow thus: 'This fragrance is fragrant, like the wonderful fragrance of the heavens, pure and protective. I now offer it. May you accept it, and may my wishes be fulfilled.' The '塗香' mantra says: '阿㰤羅阿㰤羅' (a ka la a ka la) (1) '薩嚩苾地' (sa po bi di) (2) '耶馱羅' (ye tuo luo) (3) '布爾羝 莎嚩訶' (bu er di suo po he) Recite this mantra, then after anointing with '塗香', recite the mantra you hold, purely and correctly, and offer it to the honored one. If you seek fragrances but cannot obtain them, simply take '塗香' and recite the mantra. Then use the '塗香' mantra of your respective division, and the fragrance is offered to the principal deity.
尊。
蘇悉地羯羅經分別燒香品第十
複次令說三部燒香法。謂沉水白檀鬱金香等。隨其次第。而取供養。或三種香。和通三部。或取一香。隨通部自列香名曰室唎吠瑟吒 劍汁娑折(云沙羅膝)啰娑乾陀羅素香安悉香 娑落翅香。龍腦香。薰陸香。語苫地夜日劍 祇哩惹蜜。訶梨勒 砂糖香附子 蘇合香 沉水香 縛落劍 白檀香 紫檀香(五葉) 松木香 天木香。囊里 迦缽哩閉攞縛烏施藍 石蜜 甘松香及香果等。若欲成就三部真言法者。應合和香 室唎吠瑟吒迦樹汁香。遍通三部。及通獻諸天。安悉香。通獻藥叉。薰陸香。通獻諸天天女。娑折羅娑香。獻地居天。娑落翅香。獻女使者。乾陀羅娑香。獻男使者。龍腦香。乾陀羅娑香。娑折啰娑香薰陸香。安悉香。薩落翅香。室唎吠瑟吒迦香。此七膠香。和以燒之。遍通九種。說此七香。最為勝上。膠香為上。堅木香為中。余華葉根等為下。蘇合沉水鬱金等香。和為第一。又加白檀砂糖。為第二香。又加安悉香。薰陸為第三香。如是三種和香。隨用其一遍通諸事。又地居天等。及以護衛。應用薩折羅沙砂糖訶梨勒。以和為香。供養彼等。又有五香。所謂砂糖勢麗翼迦薩折羅娑訶梨勒石蜜。和合為香。通於三部。一切事用。或有一香。遍通諸事。如
【現代漢語翻譯】 現代漢語譯本 尊。
《蘇悉地羯羅經·分別燒香品》第十
再次講述三部的燒香方法。即沉香、白檀香、鬱金香等，按照次序取用供養。或者將這三種香混合，普遍用於三部。或者取用一種香，普遍用於各部，並列出香的名字：室唎吠瑟吒（吉祥樹汁）香、劍汁娑折（云沙羅膝）啰娑乾陀羅素香、安悉香、娑落翅香、龍腦香、薰陸香、語苫地夜日劍、祇哩惹蜜、訶梨勒（訶子）、砂糖、香附子、蘇合香、沉水香、縛落劍、白檀香、紫檀香（五葉）、松木香、天木香、囊里、迦缽哩閉攞縛烏施藍、石蜜、甘松香以及香果等。如果想要成就三部真言法，應當混合香料：室唎吠瑟吒迦（吉祥樹汁）香，普遍用於三部，也用於獻給諸天。安悉香，普遍用於獻給藥叉（夜叉）。薰陸香，普遍用於獻給諸天天女。娑折羅娑香，獻給地居天。娑落翅香，獻給女使者。乾陀羅娑香，獻給男使者。龍腦香、乾陀羅娑香、娑折啰娑香、薰陸香、安悉香、薩落翅香、室唎吠瑟吒迦（吉祥樹汁）香，這七種膠香，混合燒之，普遍用於九種事物。說這七種香，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、沉水香、鬱金香等香，混合為第一等香。又加入白檀、砂糖，為第二等香。又加入安悉香、薰陸香，為第三等香。像這樣三種混合香，隨意使用一種，普遍用於各種事情。又地居天等，以及護衛，應用薩折羅沙、砂糖、訶梨勒（訶子），混合為香，供養他們。又有五種香，即砂糖、勢麗翼迦、薩折羅娑、訶梨勒（訶子）、石蜜，混合為香，通用於三部，一切事情都可使用。或者有一種香，普遍用於各種事情，比如
【English Translation】 English version Venerable.
Susiddhikara Sutra, Chapter Ten: Distinguishing Incense Offerings
Furthermore, I will explain the methods of burning incense for the three families (tribes/kulas). These are agarwood (沉水香), white sandalwood (白檀香), turmeric (鬱金香), etc., which are taken and offered according to their order. Or, these three types of incense can be mixed and used universally for the three families. Or, one type of incense can be taken and used universally for each family, listing the names of the incense: Śrīveṣṭaka (室唎吠瑟吒, resin of the Sal tree) incense, Kimsuka-sara (劍汁娑折, sap of the Palash tree) rasa gandharasa incense, benzoin (安悉香), Sallaki (娑落翅香), camphor (龍腦香), olibanum (薰陸香), ... , Giri-jamrita (祇哩惹蜜), Haritaki (訶梨勒, Chebulic Myrobalan), sugar (砂糖), nutgrass (香附子), storax (蘇合香), agarwood (沉水香), Vakrakam, white sandalwood (白檀香), red sandalwood (紫檀香, five-leaved), pine wood (松木香), celestial wood (天木香), Nangli, Kaparibheda-vaka-usiram, rock candy (石蜜), nard (甘松香), and fragrant fruits, etc. If one wishes to accomplish the mantras of the three families, one should mix incense: Śrīveṣṭaka (室唎吠瑟吒迦, resin of the Sal tree) juice incense, which is universally used for the three families and also for offering to the devas (諸天). Benzoin (安悉香) is universally used for offering to the yakshas (藥叉). Olibanum (薰陸香) is universally used for offering to the heavenly goddesses (諸天天女). Sajarasa incense is offered to the earth-dwelling devas (地居天). Sallaki (娑落翅香) incense is offered to the female messengers. Gandharasa incense is offered to the male messengers. Camphor (龍腦香), Gandharasa incense, Sajarasa incense, olibanum (薰陸香), benzoin (安悉香), Sallaki (薩落翅香), Śrīveṣṭaka (室唎吠瑟吒迦, resin of the Sal tree) incense—these seven types of resin incense, when mixed and burned, are universally used for nine types of purposes. It is said that these seven types of incense are the most supreme. Resin incense is superior, hard wood incense is medium, and the remaining flowers, leaves, roots, etc., are inferior. Storax (蘇合香), agarwood (沉水香), turmeric (鬱金香), etc., when mixed, are the first-class incense. Adding white sandalwood (白檀) and sugar (砂糖) makes the second-class incense. Adding benzoin (安悉香) and olibanum (薰陸香) makes the third-class incense. These three types of mixed incense, when used, are universally applicable for all matters. Furthermore, for the earth-dwelling devas (地居天), etc., and for protection, Sajarasa, sugar (砂糖), and Haritaki (訶梨勒, Chebulic Myrobalan) should be mixed as incense to offer to them. There are also five types of incense, namely sugar (砂糖), ... , Sajarasa, Haritaki (訶梨勒, Chebulic Myrobalan), and rock candy (石蜜), which, when mixed as incense, are universally used for the three families, and can be used for all matters. Or, there is one type of incense that is universally used for all matters, such as...
上好香。眾人所貴。妙和香。如無是香。隨所得者。亦通三部。諸餘事用。如上所說。合和香法。香法善須分別。應其所用。根葉華果。合時持獻。又有四種香。應須知之。所謂自性香。籌丸香。粗末香。作丸香。亦須要知。應用之處。若扇底迦法。用籌丸香處。若阿毗遮盧迦法。用塵末香。若補瑟徴迦法。用作丸香。攝通一切用。自性合籌丸香。置以砂糖和塵末香。樹膠香。應用好蜜合和丸香。或以蘇乳砂糖。及蜜和香。自性香上應著少蘇如求當部所燒之香。若不得者。隨所有香。先通當部。先誦此部香真言。香咒然後。誦所持真言。合和香法。不置甲麝紫欽等香。亦不應用。末你也等。而和合香。亦不過分。致令惡氣而無香氣。以此林野。樹香膠香。能轉一切諸人意願。諸天常食。我今將獻。哀愍垂受。燒香真言阿㰤羅阿㰤羅 薩嚩 苾地耶 馱羅 布爾羝 莎嚩訶。
誦此真言。真言香須誦。所持真言。真言香燒。如法獻故。◎◎
蘇悉地羯羅經然燈法品第十一
複次當說三品然燈法。以依法故。令諸天仙。歡喜成就。以金以銀。以熟銅。或以瓷瓦。而作燈盞。此五種中。隨法取用。本神歡喜作。燈炷白㲲華作。或新㲲布作。或耨句羅樹皮絲作。或新凈布作用。用上香油。眾所樂者。或用諸
【現代漢語翻譯】 現代漢語譯本 上好的香是眾人所珍視的。美妙的和合香，如果沒有這種香，用隨手可得的香也可以通用於息災、增益、降伏三部。其他各種用途，如前面所說。調和香的方法，要善於分辨，根據其用途。根、葉、花、果，在調和時要虔誠供獻。又有四種香，應該要知道，即所謂自性香（天然香），籌丸香（用香料製成的小丸），粗末香（粗糙的香粉），作丸香（用各種香料製成的香丸）。也需要知道它們的應用之處。如果是息災法，用籌丸香；如果是阿毗遮盧迦法（降伏法），用塵末香；如果是補瑟徴迦法（增益法），用作丸香。總攝一切用途，自性香可以和籌丸香混合，加入砂糖和塵末香。樹膠香，應用好蜜調和成丸香，或者用酥油、牛奶、砂糖以及蜂蜜調和香。自性香上應該放少許酥油，如求當部所燒的香。如果得不到，用隨手可得的香，先通用於當部，先誦此部的香真言（咒語），香咒之後，誦所持的真言。調和香的方法，不放甲香、麝香、紫欽等香，也不應用末你也等香來調和，也不要過分，導致產生惡氣而沒有香氣。用這些林野的樹香、膠香，能轉變一切人的意願，是諸天常食用的，我現在將要供獻，希望哀憐我而接受。燒香真言：阿㰤羅阿㰤羅 薩嚩 苾地耶 馱羅 布爾羝 莎嚩訶。 誦唸這個真言。真言香需要誦唸所持的真言。真言香焚燒，如法供獻的緣故。 《蘇悉地羯羅經》然燈法品第十一 接下來應當說三種然燈法。因為依法行事，能令諸天仙歡喜成就。用金、銀、熟銅，或者用瓷瓦來製作燈盞。這五種中，根據法選擇使用。爲了讓本神歡喜而製作。燈芯用白㲲華製作，或者用新㲲布製作，或者用耨句羅樹皮絲製作，或者用新凈布使用。用上等的香油，眾人所喜愛的，或者用各種...
【English Translation】 English version The best incense is valued by all. Wonderful blended incense, if there is no such incense, any incense that is readily available can also be used for the three sections of pacifying, increasing, and subduing. Other various uses are as mentioned above. The method of blending incense requires skillful discernment, according to its use. Roots, leaves, flowers, and fruits should be offered reverently when blending. There are also four types of incense that should be known, namely self-nature incense (natural incense), 'chou wan' incense (small balls made of incense materials), coarse powder incense (coarse incense powder), and 'zuo wan' incense (incense balls made of various incense materials). It is also necessary to know their applications. If it is a pacifying ritual, use 'chou wan' incense; if it is an 'Abhicharuka' ritual (subduing ritual), use dust powder incense; if it is a 'Pushtika' ritual (increasing ritual), use 'zuo wan' incense. To encompass all uses, self-nature incense can be mixed with 'chou wan' incense, adding sugar and dust powder incense. Tree resin incense should be blended with good honey to make ball incense, or use ghee, milk, sugar, and honey to blend incense. A little ghee should be placed on self-nature incense, such as the incense burned in the desired section. If it is not available, use readily available incense, first applying it to the desired section, first reciting the incense 'mantra' (incantation) of this section, after the incense 'mantra', recite the 'mantra' you hold. The method of blending incense does not include 'jia' incense, musk, 'zi qin' and other incenses, nor should 'mo ye' and other incenses be used for blending, and it should not be excessive, resulting in a foul odor without fragrance. Using these forest and wilderness tree incenses and resin incenses can transform the wishes of all people, which the gods often eat. I am now going to offer it, hoping that you will have compassion on me and accept it. Incense burning 'mantra': A ka la A ka la Sarva Bidiya Tuo la Bu er di Suo po he. Recite this 'mantra'. The 'mantra' incense needs to recite the 'mantra' you hold. The 'mantra' incense is burned, offered according to the Dharma. Susiddhikara Sutra, Chapter Eleven on the Method of Lighting Lamps Next, the three types of lamp lighting methods should be discussed. Because of acting according to the Dharma, it can make the gods and immortals happy and accomplished. Use gold, silver, refined copper, or porcelain to make lamp holders. Among these five types, choose according to the Dharma. Make it to please the original deity. The wick is made of white 'die hua', or made of new 'die' cloth, or made of 'nou ju luo' tree bark silk, or use new clean cloth. Use high-quality fragrant oil, which is liked by everyone, or use various...
香蘇油。其扇底迦法。用上香油。補瑟徴迦法。用次香油。阿毗遮嚕迦法。用下香油。若諸香木油扇底迦用。若油麻油。補瑟徴迦用。若白芥子油。阿毗遮嚕迦用。阿恒娑果油。真言妃後用。及諸女仙用。若諸果油。真言主用。若樹果油。諸天用。及摩阿迦羅用若魚脂。祀鬼用。若諸畜生脂。祀藥叉用。若拔羅得雞油。麻子油。祀下類天用。及四姊妹遮門荼等用。若寒林中起吠多羅者用。大肉脂諸油之中牦牛蘇。上釋通三部。又白牛蘇。扇底迦用。黃牛蘇。補瑟徴迦用。烏牛蘇。阿毗遮嚕迦用。若有本部別。分別之亦依彼用。若諸藥中所生油。補瑟徴迦用。若諸香中所生油。扇底迦用。若惡香氣油。阿毗遮嚕迦用。如上略說燈法則。善自觀之。縱此不說。當審用之。雖有燈油。不依部者。以本部真言。而真言之。亦通供養。燈能卻障然凈除昏。我今奉獻。哀愍垂受。燈真言。
唵阿路迦野阿路迦野 薩縛苾地耶馱啰布你羝莎縛訶
誦此真言已。次誦本持真言。而真言之。復作凈法。除諸過故。如前品說。準持修故。
蘇悉地羯羅經獻食品第十二
複次我說。應獻食法。令諸天仙。悉皆歡喜。速得成就。略說獻食。應用圓根長根。諸果蘇餅油餅諸羹臛等。或種種粥。及諸飲食。此四種食。通獻
諸部。未惹布啰迦果。普通三部。又以石榴果。注那果。亦通三部。示其次第。各通一部。若味甘甜。扇底迦用。若味甘酢。補瑟徴迦用。若味辛淡。阿毗遮嚕迦用。若多羅樹果。耶子果。尾羅果。你跛羅果。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。價無所貴。獻如此果。獲中成就。或有諸果。其味苦辛淡等。世復豐足。價復最賤。獻如此果。獲下成就。若欲加意奉獻應取女名。所謂柿子杏子桃子等果。以獻女天。諸樹生果。無苦味者。獻真言妃后。室利泮羅果。通獻三部。一切忿怒縛拏果。唯獻一切藥叉。劫比貪果。獻室利天。缽夜攞樹生果。獻缽囇使迦。如是諸果。更有多種。諸有異名。隨觀其味。而用獻之。或於村側。或蘭若清凈處。有諸草根。其味甘美。取之奉獻。亦得成就。徴那唎根。通一切用。復有奇美味。草根枝葉。亦通奉獻。非天神人中亦用。若山中所生。根美味者。佛部供獻。又熟芋根。亦通佛部。又迦契嚕劍根。徴那唎縛也賜根。俱舉知根。及余圓根。從水生者。蓮華部用。又一切藥圓根味。苦辛淡及多種生芋。金剛部用。又色白香味。極甘美。如是圓根。佛部供獻。又色黃香味不太酸。亦不太甘。如是圓根。
【現代漢語翻譯】 現代漢語譯本 各類水果。未惹布啰迦果（一種水果），通常可用於三部（佛部、蓮花部、金剛部）。又如石榴果、注那果（一種水果），也通用三部。接下來依次說明，各種水果各通一部。如果味道甘甜，用於息災（扇底迦）法事。如果味道酸澀，用於增益（補瑟徴迦）法事。如果味道辛辣平淡，用於降伏（阿毗遮嚕迦）法事。如果是多羅樹果、耶子果（椰子）、尾羅果（一種水果）、你跛羅果（一種水果），以及其他氣味難聞的水果，眾人不喜歡，也不應該用來供獻。 或者有上等美味的水果，世間又非常豐富，而且價格昂貴，供獻這樣的水果，可以獲得上等成就。或者有一些水果，味道尚可，世間容易獲得，價格也不貴，供獻這樣的水果，可以獲得中等成就。或者有一些水果，味道苦澀辛辣平淡等，世間非常多，價格也最便宜，供獻這樣的水果，獲得下等成就。如果想要特別用心奉獻，應該選取帶有女性名字的水果，比如柿子、杏子、桃子等，用來供獻女天。 各種樹上生長的水果，沒有苦味的，用來供獻真言妃后。室利泮羅果（一種水果），通用供獻三部。一切忿怒縛拏果（一種水果），只供獻一切藥叉（一種神）。劫比貪果（一種水果），供獻室利天（吉祥天女）。缽夜攞樹（一種樹）上生長的果實，供獻缽囇使迦（一種神）。像這樣的水果，還有很多種類，有各種不同的名字，根據它們的味道，來選擇供獻。 或者在村莊旁邊，或者在蘭若（寺院）清凈的地方，有一些草根，味道甘甜美好，取來奉獻，也可以得到成就。徴那唎根（一種草藥的根），可以通用在一切供獻中。還有一些味道奇異美好的草根枝葉，也可以用來奉獻，非天、神、人都可以用。如果是山中所生，根部味道美好的，供獻佛部。又如煮熟的芋頭根，也可以通用供獻佛部。還有迦契嚕劍根（一種草藥的根）、徴那唎縛也賜根（一種草藥的根）、俱舉知根（一種草藥的根），以及其他圓形根莖，從水中生長的，蓮花部使用。還有一切藥材的圓形根莖，味道苦澀辛辣平淡以及多種芋頭，金剛部使用。還有顏色白色，香味極其甘甜美好的，這樣的圓形根莖，供獻佛部。還有顏色黃色，香味不太酸，也不太甜的，這樣的圓形根莖。
【English Translation】 English version Various fruits. The Mi Re Bu Luo Jia fruit (a type of fruit) is generally used for the three families (Buddha family, Lotus family, Vajra family). Also, fruits like pomegranate and Zhu Na fruit (a type of fruit) are commonly used for the three families. Next, the order is explained, with each fruit corresponding to one family. If the taste is sweet, it is used for pacifying (Shantika) rituals. If the taste is sour, it is used for increasing (Pushtika) rituals. If the taste is spicy and bland, it is used for subjugating (Abhicharuka) rituals. If it is the fruit of the Tala tree, coconut (Ye Zi fruit), Wei Luo fruit (a type of fruit), Ni Po Luo fruit (a type of fruit), and other foul-smelling fruits that are disliked by people, they should not be offered. Or if there are superior and delicious fruits that are abundant in the world and expensive, offering such fruits can lead to superior achievements. Or if there are some fruits that taste acceptable, are easily available in the world, and are not expensive, offering such fruits can lead to intermediate achievements. Or if there are some fruits that taste bitter, spicy, bland, etc., are abundant in the world, and are very cheap, offering such fruits leads to lower achievements. If you want to offer with special 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 the Mantra Consort. The Shri Pan Luo fruit (a type of fruit) is commonly offered to the three families. All wrathful Ba Na fruits (a type of fruit) are only offered to all Yakshas (a type of spirit). The Jie Bi Tan fruit (a type of fruit) is offered to Shri Devi (Goddess of Fortune). The fruits that grow on the Bo Ye Luo tree (a type of tree) are offered to Bo Li Shi Jia (a type of spirit). Like these fruits, there are many other kinds, with various different names, choose to offer them according to their taste. Or near the village, or in the pure place of the Aranya (monastery), there are some grass roots with a sweet and pleasant taste, taking them to offer can also lead to achievements. The Zheng Na Li root (a type of medicinal root) can be commonly used in all offerings. There are also some grass roots, branches, and leaves with strange and delicious tastes that can also be offered, which can be used by non-devas, devas, and humans. If it grows in the mountains, and the root has a delicious taste, it is offered to the Buddha family. Also, cooked taro roots can be commonly offered to the Buddha family. Also, Jia Qi Lu Jian root (a type of medicinal root), Zheng Na Li Fu Ye Ci root (a type of medicinal root), Ju Ju Zhi root (a type of medicinal root), and other round roots that grow from water are used by the Lotus family. Also, all medicinal round roots with bitter, spicy, bland tastes, and various taros are used by the Vajra family. Also, round roots with white color, extremely sweet and pleasant fragrance are offered to the Buddha family. Also, round roots with yellow color, fragrance that is not too sour, and not too sweet.
蓮華部用。又赤色香味。苦辛淡。氣臭不甘。如是圓根。金剛部用。如是三部。扇底迦法等。及上中下。並同通用略說。圓根善隨其部。依上中下。而用獻之。如是分別。速得成就。斯圓根長根生長。及所用如法類。如是䓗䔉韭根。及餅吐。極臭辛苦等。不應用獻。莎悉底食。烏路比迦食。布波食。縛拏迦食。及余粉食。或作種種胡麻團食。或作種種白糖食。歡喜團食。莽度失食。毗拏迦食。儐抳拏句擇迦食。阿輸迦縛侈也食。捐室羅食。餅食。遏羅比瑟吒迦食。賒句雜也食。缽吒食。布剌拏食。莽沙布波食。徴諾鐸迦食。補沙縛多食。羅縛抳迦食。檗部迦啰迦食。俱矩知食。啰莽迦食。桁娑食。昔底迦食。缽㗚香指里迦食。室利布羅迦食。吠瑟徴迦食。瞋諾迦食。叱那羅迦食。遇拏補羅迦食。質但羅布波食。卻若羅食。遇拏缽缽吒失䔖伽吒迦食。竭多食。種種檗侈儐拏布波食。啰若桁娑食。娑若迦食。竭㗚多布羅迦食。劫謨徴迦食。句娑里迦食。釋句囊食。弭三補吒食。舍拏縛食。訶哩儜食囊食。種種缽羅抳[怡-臺+孚]㗚瑟吒迦食。地比迦食。若羅訶悉底你閻食。羯羯羅儐拏迦食。縛羅伽多食。縛底徴迦食。吒乞濕底迦食。伽若羯哩抳迦食等。如上等。或用砂糖作。或以蘇油。或以油麻和作。如其本部。隨法而
【現代漢語翻譯】 現代漢語譯本：蓮華部（Padma family）使用。又是赤色香味，苦、辛、淡。氣味臭而不甜。這樣的圓根，金剛部（Vajra family）使用。像這樣三部，扇底迦法（Śāntika rites）等，以及上、中、下，都共同通用，簡略地說。圓根要好好地隨其部，依照上、中、下，而用以獻祭。這樣分別，迅速得到成就。這些圓根、長根生長，以及所用的如法之類。像這樣䓗䔉、韭根，以及餅吐，極臭辛苦等，不應用來獻祭。莎悉底食（Śāstika food），烏路比迦食（Ulubika food），布波食（Pūpa food），縛拏迦食（Vaṇaka food），以及其餘粉食，或者做種種胡麻團食，或者做種種白糖食，歡喜團食，莽度失食（Māṃduś food），毗拏迦食（Viṇāka food），儐抳拏句擇迦食（Biṇiṇā Kūrcaka food），阿輸迦縛侈也食（Aśoka Vāṭya food），捐室羅食（Dronśila food），餅食，遏羅比瑟吒迦食（Arābiṣṭaka food），賒句雜也食（Śākūjya food），缽吒食（Paṭa food），布剌拏食（Purāṇa food），莽沙布波食（Māṣa Pūpa food），徴諾鐸迦食（Ciṇotka food），補沙縛多食（Puṣāhvata food），羅縛抳迦食（Lāvaṇika food），檗部迦啰迦食（Bhakbukāraka food），俱矩知食（Kukkuci food），啰莽迦食（Rāmaṅka food），桁娑食（Haṃsa food），昔底迦食（Śiktika food），缽㗚香指里迦食（Patra Śaṅghālika food），室利布羅迦食（Śrīpūraka food），吠瑟徴迦食（Vaiścaṅka food），瞋諾迦食（Cinoka food），叱那羅迦食（Chinnāraka food），遇拏補羅迦食（Guṇa Pūraka food），質但羅布波食（Citra Pūpa food），卻若羅食（Khaṇḍa food），遇拏缽缽吒失䔖伽吒迦食（Guṇa Paṭapaṭa Śṛṅghāṭaka food），竭多食（Kṛta food），種種檗侈儐拏布波食（Bhakti Biṇā Pūpa food），啰若桁娑食（Rāja Haṃsa food），娑若迦食（Sāraka food），竭㗚多布羅迦食（Kṛta Pūraka food），劫謨徴迦食（Kambojaka food），句娑里迦食（Kusārika food），釋句囊食（Śakkuṇa food），弭三補吒食（Miśaṃpuṭa food），舍拏縛食（Śaṇāva food），訶哩儜食囊食（Harīṇa food naṃ food），種種缽羅抳[怡-臺+孚]㗚瑟吒迦食（Praṇi Pṛṣṭaka food），地比迦食（Dibika food），若羅訶悉底你閻食（Jarāhastinī Yama food），羯羯羅儐拏迦食（Karkara Biṇaka food），縛羅伽多食（Varāgata food），縛底徴迦食（Vaticiṅka food），吒乞濕底迦食（Ṭākṣṭika food），伽若羯哩抳迦食（Ghañja Karīṇika food）等。如上等，或用砂糖作，或以蘇油，或以油麻和作，如其本部，隨法而行。
【English Translation】 English version: Used by the Padma family (Lotus family). Also, red in color and flavor, bitter, pungent, and bland. The smell is foul and not sweet. Such a round root is used by the Vajra family (Diamond family). Like this, the three families, Śāntika rites (pacifying rites), etc., as well as the upper, middle, and lower levels, are all commonly used, briefly speaking. The round root should be well suited to its family, according to the upper, middle, and lower levels, and used for offering. By distinguishing in this way, one quickly attains accomplishment. These round roots, long roots that grow, and the types that are used according to the Dharma. Like this, scallions, leek roots, as well as cake vomit, extremely foul and bitter, etc., should not be used for offering. Śāstika food, Ulubika food, Pūpa food, Vaṇaka food, and other flour foods, or making various sesame ball foods, or making various white sugar foods, joyful ball foods, Māṃduś food, Viṇāka food, Biṇiṇā Kūrcaka food, Aśoka Vāṭya food, Dronśila food, cake food, Arābiṣṭaka food, Śākūjya food, Paṭa food, Purāṇa food, Māṣa Pūpa food, Ciṇotka food, Puṣāhvata food, Lāvaṇika food, Bhakbukāraka food, Kukkuci food, Rāmaṅka food, Haṃsa food, Śiktika food, Patra Śaṅghālika food, Śrīpūraka food, Vaiścaṅka food, Cinoka food, Chinnāraka food, Guṇa Pūraka food, Citra Pūpa food, Khaṇḍa food, Guṇa Paṭapaṭa Śṛṅghāṭaka food, Kṛta food, various Bhakti Biṇā Pūpa food, Rāja Haṃsa food, Sāraka food, Kṛta Pūraka food, Kambojaka food, Kusārika food, Śakkuṇa food, Miśaṃpuṭa food, Śaṇāva food, Harīṇa food naṃ food, various Praṇi Pṛṣṭaka food, Dibika food, Jarāhastinī Yama food, Karkara Biṇaka food, Varāgata food, Vaticiṅka food, Ṭākṣṭika food, Ghañja Karīṇika food, etc. Like the above, etc., either made with sugar, or with ghee, or mixed with sesame oil, according to its family, follow the Dharma.
用。依法奉獻。速得成就。米粉食。佛部作。扇底迦。及上成就。若一切麥麵食。蓮華部作。補瑟徴迦。及中成就。若油麻豆子食。金剛部作。阿毗遮盧迦。及下成就等用。一切諸食味中。以白糖而所莊者。佛部之中。常當用獻。若室利吠瑟吒迦食。蓮華部用。若歡喜團食。金剛部用。若布波迦食藥叉用。若女名食。真言妃後用。女名食者。劍謨里食。缽缽徴食。是諸食中。最復美者。求上成就。而用奉獻。如其次味。餘二部用。此中不具。隨所作食。八部等用。獻食之時。先敷巾果葉。而為莊嚴。先置莎悉底迦食。路比迦食。布波食。如是先作。三部共用。復如本部。所須飲食。隨力獻之。以粳米飯。六十日熟。粳米飯。大麥乳飯。不種自生。粳米飯粟米飯。應須獻者。作法獻之。及諸香味。奇美羹臛。並諸豆臛。而奉獻之。乳煮大麥飯。及不種自生粳米飯。求上成就。粳米及飯。六十日熟。粳米飯。求中成就。粟米及飯。求下成就。扇底迦法。為上成就。粟米及飯求下成就。扇底迦法。為上成就。粟米及飯。求下成就。扇底迦法為上成就。補瑟徴迦法。為中成就。阿毗遮盧迦法。為下成就。供養飯食。根果飯粥。依上中下。而奉獻之。扇底迦法。上佛部。補瑟徴迦法。中蓮華部。阿毗遮嚕迦法。下金剛部。最上悉
【現代漢語翻譯】 現代漢語譯本： 應用這些食物依法奉獻，可以迅速獲得成就。米粉食物，用於佛部，行扇底迦（息災）法，以及求上等成就。如果是一切麥麵食物，用於蓮華部，行補瑟徴迦（增益）法，以及求中等成就。如果是油麻豆子食物，用於金剛部，行阿毗遮盧迦（降伏）法，以及求下等成就等。一切食物中，用白糖裝飾的，常用於佛部供獻。如果是室利吠瑟吒迦（吉祥勝）食物，用於蓮華部。如果是歡喜團食物，用於金剛部。如果是布波迦（花餅）食物，供養藥叉（夜叉）。如果是女名食物，供養真言妃后。女名食物，如劍謨里食、缽缽徴食，這些食物中，最為美好的，用於求上等成就而奉獻。其餘二部，按照次等美味供養，這裡不詳細說明。無論做什麼食物，八部都可以用。獻食的時候，先鋪設巾和果葉，作為莊嚴。先放置莎悉底迦（吉祥）食、路比迦（形狀）食、布波（花）食，這樣先做，三部共同使用。再按照本部，所需飲食，隨能力獻上。用粳米飯，六十日成熟的粳米飯，大麥乳飯，不種植自己生長的粳米飯、粟米飯，應該獻的，依法獻上。以及各種香味，奇特美味的羹臛（肉羹），以及各種豆臛（豆羹），而奉獻。乳煮大麥飯，以及不種植自己生長的粳米飯，用於求上等成就。粳米及飯，六十日成熟的粳米飯，用於求中等成就。粟米及飯，用於求下等成就。扇底迦法（息災法），為上等成就。粟米及飯，求下等成就。扇底迦法，為上等成就。粟米及飯，求下等成就。扇底迦法為上等成就。補瑟徴迦法（增益法），為中等成就。阿毗遮盧迦法（降伏法），為下等成就。供養飯食，根果飯粥，依照上中下，而奉獻。扇底迦法（息災法），上為佛部。補瑟徴迦法（增益法），中為蓮華部。阿毗遮嚕迦法（降伏法），下為金剛部。最上成就。
【English Translation】 English version: Use these offerings according to the Dharma to quickly attain accomplishment. Rice flour foods are used for the Buddha family, for performing Shantikakarma (pacifying rites), and for seeking supreme accomplishment. If it is any wheat flour food, it is used for the Lotus family, for performing Paushtikakarma (increasing rites), and for seeking intermediate accomplishment. If it is sesame and bean food, it is used for the Vajra family, for performing Abhicharukakarma (subjugating rites), and for seeking lower accomplishment, etc. Among all food flavors, those decorated with white sugar are always used for offerings to the Buddha family. If it is Shrīvaishtaka food (auspicious and victorious food), it is used for the Lotus family. If it is a 'joyful ball' food, it is used for the Vajra family. If it is Pupaka food (flower cake), it is offered to Yakshas (night spirits). If it is a 'woman's name' food, it is offered to the Mantra Consort. 'Woman's name' foods, such as Kemburi food and Patpatrika food, among these foods, the most beautiful are used for offering to seek supreme accomplishment. The remaining two families are offered according to the secondary flavors, which are not detailed here. Whatever food is made, the eight classes of beings can use it. When offering food, first spread out a cloth and fruit leaves as adornment. First place Shastika food (auspicious food), Rupika food (shaped food), and Pupa food (flower food). Do this first, and the three families use it together. Then, according to the needs of the respective family, offer food and drink according to your ability. Use glutinous rice, glutinous rice that matures in sixty days, barley milk rice, self-growing glutinous rice, and millet rice. Those that should be offered, offer according to the Dharma. And various fragrances, extraordinary and delicious soups, and various bean soups are offered. Barley rice cooked in milk, and self-growing glutinous rice, are used to seek supreme accomplishment. Glutinous rice and rice, glutinous rice that matures in sixty days, are used to seek intermediate accomplishment. Millet and rice are used to seek lower accomplishment. Shantikakarma (pacifying rites) is for supreme accomplishment. Millet and rice are used to seek lower accomplishment. Shantikakarma is for supreme accomplishment. Millet and rice are used to seek lower accomplishment. Shantikakarma is for supreme accomplishment. Paushtikakarma (increasing rites) is for intermediate accomplishment. Abhicharukakarma (subjugating rites) is for lower accomplishment. Offerings of food, roots, fruits, rice, and porridge are offered according to the upper, middle, and lower levels. Shantikakarma (pacifying rites) is primarily for the Buddha family. Paushtikakarma (increasing rites) is primarily for the Lotus family. Abhicharukakarma (subjugating rites) is primarily for the Vajra family. The highest accomplishment.
地。及與中下。善須依法。隨類應知。羹臛之中。味甘甜者。扇底迦用。味酢甜者。補瑟徴迦法用。味苦辛淡者。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。阿毗遮嚕迦用。如前各說。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。金剛部用。前說涂香燈食等。各依本部。扇底迦等。當品依之。觀真言性。為喜為怒。
次復觀之。然成何等事。復細尋察。滿何等愿。既觀知已。前所獻食。隨力獻之。于獻法中。見有用。迦弭迦食者。應獻莎悉底食。烏路比迦食及餘力所辦食。沙糖酪飯根果乳粥等是也。此迦弭迦食。通獻一切。唯除阿毗遮嚕迦。于獻法中。見有用。徴質睹路食者。應以迦弭迦食中。加三兩種。上異飲食是也。于獻法中。見有烏肥嚕食者。以前迦弭迦食。倍加多置是也。于獻法中。見有用三白食者。應以乳酪蘇飯是也。復見有三甜食者。蘇蜜乳飯是也。于獻法中。見有薩縛薄底迦食者。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。於一前所說。食中隨取一兩。味置之。稻穀華諸華及葉。
【現代漢語翻譯】 現代漢語譯本： 地。以及中等和下等。善於修行的人應當依法，根據不同種類來了解。在羹湯之中，味道甘甜的，用於扇底迦（Śāntika，息災）法事；味道酸甜的，用於補瑟徴迦（Puṣṭika，增益）法事；味道苦、辛、淡的，用於阿毗遮嚕迦（Abhicāruka，降伏）法事。乳粥用於扇底迦法事；石榴粥、酪粥等，用於補瑟徴迦法事；訖娑啰粥，即用胡麻、粳米、豆子等製作的粥，用於阿毗遮嚕迦法事。如前面所說的各種食物味道等，或者隨著地方不同而有種種差異，觀察上、中、下等情況，然後奉獻。或者有些味道，大眾都稱讚，或者自己喜愛的，應當拿來獻佛。或者有本部真言所說的獻食次第，應當依照它。如果與它不同，就不能成就。食物中顯現的，以及惡臭的，金剛部使用。前面說的涂香、燈、食物等，各自依照本部，扇底迦等，應當按照品類來做。觀察真言的性質，是喜悅還是憤怒。
其次再觀察，然後成就什麼事情？再仔細尋察，滿足什麼願望？已經觀察知道了之後，先前所獻的食物，隨能力獻上。在獻法中，見到有用迦弭迦（Kāmika）食物的，應當獻莎悉底（Śāsti）食物，烏路比迦（Ulubika）食物以及其餘能力所能辦到的食物，如沙糖、酪飯、根、果、乳粥等。這種迦弭迦食物，可以普遍獻給一切，唯獨阿毗遮嚕迦法事除外。在獻法中，見到有用徴質睹路（Ciṅgittulu）食物的，應當在迦弭迦食物中，加上三兩種，上等的不同飲食。在獻法中，見到有用烏肥嚕（Ubhiru）食物的，將先前的迦弭迦食物，加倍增多放置。在獻法中，見到有用三白食的，應當用乳、酪、蘇飯。又見到有三甜食的，蘇、蜜、乳飯。在獻法中，見到有用薩縛薄底迦（Sarva-bhautika）食物的，娑也里迦（Sāyalika）食物，陵祇里迦（Liṅgiri）食物，薝沒梨耶（Campeliya）食物，底羅比瑟吒劍（Tilapiṣṭaka）食物，酪飯、根、果，在前面所說的食物中，隨便取一兩種味道放置。稻穀花、各種花以及葉子。
【English Translation】 English version: Ground. And also middle and lower. Those who are good at practice should follow the Dharma and understand according to the different categories. Among the soups, those with a sweet taste are used for Śāntika (pacifying) rituals; those with a sour and sweet taste are used for Puṣṭika (increasing) rituals; those with a bitter, spicy, or bland taste are used for Abhicāruka (subjugating) rituals. Milk porridge is used for Śāntika rituals; pomegranate porridge, cheese porridge, etc., are used for Puṣṭika rituals; Kṛsara porridge, which is made with sesame, japonica rice, beans, etc., is used for Abhicāruka rituals. As previously mentioned, the various food flavors, etc., may vary depending on the location. Observe the upper, middle, and lower conditions, and then offer them. Or some flavors are praised by the public, or those that you like yourself, should be brought to offer to the Buddha. Or there are offering sequences described in the root mantra, which should be followed. If it is different from that, it will not be accomplished. Foods that are obvious, as well as foul-smelling ones, are used by the Vajra family. The previously mentioned incense, lamps, food, etc., should each follow their respective families, and Śāntika, etc., should be done according to their categories. Observe the nature of the mantra, whether it is joyful or wrathful.
Next, observe what kind of matter is accomplished. Then carefully examine what kind of wishes are fulfilled. After observing and knowing, offer the previously offered food according to your ability. In the offering method, if you see the use of Kāmika food, you should offer Śāsti food, Ulubika food, and other foods that can be managed according to your ability, such as sugar, cheese rice, roots, fruits, milk porridge, etc. This Kāmika food can be universally offered to everything, except for Abhicāruka rituals. In the offering method, if you see the use of Ciṅgittulu food, you should add three or two kinds of superior and different foods to the Kāmika food. In the offering method, if you see the use of Ubhiru food, you should double and increase the amount of the previous Kāmika food. In the offering method, if you see the use of three white foods, you should use milk, cheese, and cooked rice. Also, if you see three sweet foods, use ghee, honey, and milk rice. In the offering method, if you see the use of Sarva-bhautika food, use Sāyalika food, Liṅgiri food, Campeliya food, Tilapiṣṭaka food, cheese rice, roots, and fruits. Among the foods mentioned earlier, take one or two flavors and place them. Rice flowers, various flowers, and leaves.
盛以大器。置水滿中。遠持誦處。而棄是也。于獻法中。見有扇底迦食者。當用莎悉底乳。粥稻穀華蘇蜜乳。及乳煎大麥飯徴若布羅等食。決然除災。無懷疑也。于獻法中。見有補瑟徴迦食者。應用酪飯酪粥歡喜團。烏路比迦沙糖。室唎吠瑟吒迦等食。決能滿愿。無懷疑也。于獻法中。見有阿毗遮盧迦食者。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訖娑羅粥等。決能降魔無疑也。若持藥叉真言無獻食法者。應依此法。而奉獻之。當用赤粳米飯。根果蜜水。及蜜沙糖米粉餅等是也。持女天真言等。應獻羹飯。豆子臛等。諸甜漿水。缽啰拏缽哩瑟吒迦缶葉味等。及諸果子。一切女天應獻是食也。欲求上成就。本部獻法者。應依此獻。有諸飲食。根果香等。眾所共談。其味美者。多而復貴。如此上味。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。復以蓮葉缽羅勢葉。諸乳樹葉。或新㲲布等。敷說其上。復下諸肴膳。依用此葉。扇底迦用。水生諸葉。及余奇樹葉等。或芭蕉等。又補瑟徴迦用。拔羅得計樹葉。閼伽樹葉。或隨時得者。又阿毗遮嚕迦用。雌樹名葉。謂芭蕉
【現代漢語翻譯】 現代漢語譯本： 用大器盛放，裝滿水，放置在遠離持誦的地方，然後丟棄。在扇底迦（Śāntika，息災）的獻法中，如果看到有扇底迦的食物，應當用莎悉底乳（Śasya-yukta，與穀物混合的乳），粥，稻穀華，酥蜜乳，以及乳煎大麥飯，徴若布羅（citra-bhakta，彩色飯）等食物。這樣一定能消除災難，無需懷疑。在補瑟徴迦（Puṣṭika，增益）的獻法中，應用酪飯，酪粥，歡喜團（modaka，一種甜點），烏路比迦沙糖（ulupikā-śarkarā，甘蔗糖），室唎吠瑟吒迦（śrī-veṣṭaka，一種甜點）等食物。這樣一定能滿足願望，無需懷疑。在阿毗遮盧迦（Abhicāruka，降伏）的獻法中，應用赤粳米飯，或用句捺啰嚩子（kuṇḍaruvā-bīja，一種紅色穀物），或染成赤色的飯，或油麻餅，娑布跛迦（sūpa-pūpa，豆粉做的餅），薝沒梨也訖娑羅粥（campaka-taila-yukta-śāli-anna，用旃波迦油烹調的稻米粥）等。這樣一定能降伏邪魔，無需懷疑。如果持藥叉（Yakṣa，夜叉）真言而沒有獻食之法，應當依照此法來奉獻。應當用赤粳米飯，根果，蜜水，以及蜜沙糖米粉餅等。持女天（Devī，女神）真言等，應獻羹飯，豆子臛（豆羹）等，各種甜漿水，缽啰拏缽哩瑟吒迦（parṇa-pṛṣṭhaka，葉子形狀的食物），缶葉味（kārpāsa-patra-rasa，棉葉的味道）等，以及各種果子。一切女天都應獻這些食物。想要尋求上成就，本部獻法者，應依照此獻。有各種飲食，根果香等，眾人所共談論，其味道美好的，多而又珍貴的，如此上味，求上成就，而奉獻之。如上略說，各種獻食之法，各隨本部，所求之事法，都已略陳。或許在其他地方，飲食味道不同，觀察其色味，隨其種類獻之。想要獻食時，先乾淨地塗地，用香水遍灑，乾淨地清洗各種葉子，再用蓮葉，缽羅勢葉（palāśa-patra，紫礦樹葉），各種乳樹葉，或新的㲲布等，鋪設其上。放下各種肴膳，依照此葉的用法。扇底迦用，水生各種葉子，以及其他奇異樹葉等，或芭蕉等。又補瑟徴迦用，拔羅得計樹葉（bhallātaka-vṛkṣa-patra，毘黎勒樹葉），閼伽樹葉（arka-vṛkṣa-patra，馬利筋樹葉），或隨時得到的。又阿毗遮嚕迦用，雌樹名葉，指芭蕉。
【English Translation】 English version: Fill a large vessel with water and place it far away from the place of recitation, then discard it. In the Śāntika (pacifying) offering ritual, if Śāntika food is seen, one should use Śasya-yukta (milk mixed with grains), porridge, rice flowers, ghee-honey milk, and barley rice cooked in milk, citra-bhakta (colored rice), and other foods. This will surely eliminate disasters, without any doubt. In the Puṣṭika (increasing) offering ritual, one should use yogurt rice, yogurt porridge, modaka (sweet dumplings), ulupikā-śarkarā (sugarcane sugar), śrī-veṣṭaka (a type of sweet), and other foods. This will surely fulfill wishes, without any doubt. In the Abhicāruka (subjugating) offering ritual, one should use red rice, or kuṇḍaruvā-bīja (a type of red grain), or rice dyed red, or sesame cakes, sūpa-pūpa (cakes made from bean flour), campaka-taila-yukta-śāli-anna (rice porridge cooked with champaka oil), and other foods. This will surely subdue demons, without any doubt. If one recites the Yakṣa (a type of spirit) mantra and there is no method for offering food, one should follow this method to offer. One should use red rice, roots and fruits, honey water, and honey-sugar rice flour cakes, etc. When reciting the Devī (goddess) mantra, one should offer soup rice, bean soup, various sweet beverages, parṇa-pṛṣṭhaka (leaf-shaped food), kārpāsa-patra-rasa (the taste of cotton leaves), and various fruits. All goddesses should be offered these foods. Those who wish to seek supreme accomplishment through the offering ritual of this tradition should offer in this way. There are various foods, roots, fruits, fragrances, etc., that are commonly discussed and whose flavors are delicious, abundant, and precious. Such supreme flavors should be offered to seek supreme accomplishment. As briefly described above, the various methods of offering food should be followed according to each tradition and the desired goals. Perhaps in other places, the flavors of food are different; observe their color and taste, and offer them according to their kind. When one wants to offer food, first clean and smear the ground, sprinkle fragrant water all around, and clean various leaves. Then, use lotus leaves, palāśa-patra (Butea monosperma leaves), various milk tree leaves, or new woolen cloth, etc., to spread on top. Place various delicacies on top, according to the usage of these leaves. For Śāntika, use various aquatic leaves and other exotic tree leaves, or banana leaves, etc. For Puṣṭika, use bhallātaka-vṛkṣa-patra (marking nut tree leaves), arka-vṛkṣa-patra (swallowwort leaves), or whatever is available at the time. For Abhicāruka, use leaves of a female tree, referring to banana leaves.
始生葉。或蓮葉及苦樹葉等。又女仙真言用。缽隸迦使干樹葉。又地居天等。以草用之。求上中下法。善須知解。先涂灑地。復敷諸葉。當凈洗手。漱口咽水。次須下食。先下沙悉底迦食。次下圓根長根果。次下諸粥。次下羹臛。次下乳酪。隨本法。依此下之。若作曼荼羅。及擬成就諸事。得諸境界者。應當倍加。奉獻清凈飲食。華果等類。初持誦時。隨其所辦。隨所得味。依彼本法。而奉獻之。若白黑二月八日。十四日十五日。日月蝕時。地動時。廣加供養。若護摩時。所須之物。先辦置於本尊主前。若持誦人。每欲食時。先出分食。亦同致尊前。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。獻諸華藥。及諸飲食。常須念之。不應廢忘。仍依本法。若言一時念誦。一時供養。諸根果食。若言二時念誦。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。風燥飢渴。恒惡思想。不能成就。本尊真言。皆由不獻。本尊果食。應當依前。白黑二月等。廣設供養。奉獻本尊。並諸眷屬。初持誦時。於前等日。作扇底迦食。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
【現代漢語翻譯】 現代漢語譯本 始生葉：或者使用蓮葉以及苦樹葉等。另外，女仙真言也使用缽隸迦（Parika）使干樹葉。還有地居天等，使用草。爲了求得上、中、下等法，應當善於知曉和理解。首先涂灑地面，然後鋪上各種葉子。應當洗凈雙手，漱口並咽水。接下來必須下食，先下沙悉底迦（Siddhika）食，然後下圓根、長根果，再下各種粥，然後下羹臛（gēng hè，肉羹），最後下乳酪。依照原本的儀軌，按照這個順序下食。如果要做曼荼羅（Mandala），以及想要成就各種事情，得到各種境界，應當加倍奉獻清凈的飲食、花果等。初次持誦時，根據自己所能辦到的，以及所得到的食物，依照原本的儀軌來奉獻。如果在白月（農曆每月初一到十五）和黑月（農曆每月十六到三十）的初八、十四、十五，以及日月蝕時、地震時，要廣泛地增加供養。護摩（Homa）時，所需的物品，先準備好放置在本尊主前。如果持誦人每次要吃飯時，先取出食物的一部分進行供養，也同樣放置在尊前。如果先做護摩，然後再吃飯，應該預先準備好食物，然後取出放置。先設定供養，準備好食物后，然後應當開始唸誦，獻上各種花葯以及各種飲食，要經常唸誦，不應該廢棄遺忘，仍然依照原本的儀軌。如果說一時念誦，一時供養各種根果食物；如果說二時念誦，二時供養；如果說三時念誦，三時供養。像這樣依法進行，應當迅速成就。持誦的人，如果不獻飲食，違背本部儀軌，這個人就會著魔，身體沒有精光，感到風燥飢渴，總是產生惡念，不能成就本尊真言，都是因為不獻本尊果食。應當依照前面所說的，在白月和黑月等日子，廣泛地設定供養，奉獻給本尊以及各種眷屬。初次持誦時，在前面所說的日子，製作扇底迦（Shantika）食，在遠離持誦處的地方，向四方丟棄。這些在這裡就不多說了。或者本部儀軌不通達，縱然有所通達，卻用低劣的食物，來求得高上的成就，以及所製作的...
【English Translation】 English version Newly grown leaves: or lotus leaves and bitter tree leaves, etc. Also used in the female celestial's mantra. Parika (Parika) uses dried tree leaves. Also, earth-dwelling deities, etc., use grass. To seek the superior, middle, and inferior Dharmas, one should be good at knowing and understanding. First, sprinkle and sweep the ground, then spread various leaves. One should wash one's hands clean, rinse one's mouth, and swallow water. Next, one must offer food, first offering Siddhika (Siddhika) food, then offering round-rooted and long-rooted fruits, then offering various congees, then offering broth (gēng hè, meat broth), and finally offering milk and cheese. According to the original ritual, offer food in this order. If one wants to make a Mandala (Mandala), and wants to accomplish various things and obtain various realms, one should redouble the offering of pure food, flowers, fruits, etc. When chanting for the first time, according to what one can manage and the food one obtains, offer it according to the original ritual. If on the eighth, fourteenth, and fifteenth days of the white month (the first to fifteenth days of the lunar month) and the black month (the sixteenth to thirtieth days of the lunar month), as well as during solar and lunar eclipses and earthquakes, one should extensively increase offerings. During Homa (Homa), the necessary items should be prepared and placed before the main deity. If the chanter wants to eat each time, first take out a portion of the food for offering, and also place it before the deity. If one performs Homa first and then eats, one should prepare the food in advance and then take it out and place it. First set up the offering, and after preparing the food, then one should begin chanting, offering various flowers and medicines, as well as various foods. One should always chant and not abandon or forget it, still according to the original ritual. If it is said that one chants at one time and offers various root and fruit foods at one time; if it is said that one chants at two times and offers at two times; if it is said that one chants at three times and offers at three times. By proceeding in this way according to the Dharma, one should quickly achieve success. If the chanter does not offer food and violates the original ritual, that person will be possessed by demons, the body will have no essence, feel dry and thirsty, always have evil thoughts, and will not be able to accomplish the mantra of the main deity, all because of not offering the main deity fruits and food. One should, according to what was said earlier, extensively set up offerings on the days of the white and black months, etc., and offer them to the main deity and various attendants. When chanting for the first time, on the days mentioned earlier, make Shantika (Shantika) food and discard it in the four directions away from the chanting place. These will not be discussed further here. Or if the original ritual is not understood, even if there is some understanding, using inferior food to seek superior accomplishment, and what is made...
食。臭惡之類。皆不應用。常獻酪飯。其諸部中。求上中下。扇底迦等。並通諸天真言等者。應如是供養。若無本所制食。隨其所得。以本部真言。而真言之。此藥香美。堪本尊主。我今奉獻。垂哀愍受。治食真言曰。
阿㰤羅阿㰤羅 薩縛 苾地耶馱羅布爾羝莎縛訶
此真言遍通三部。真言食后。誦所持真言食。而奉獻之。◎
蘇悉地羯羅經卷上 大正藏第 18 冊 No. 0893b 蘇悉地羯羅經
蘇悉地羯羅經卷中(此卷首元落卻三品)
唐天竺三藏輸波伽羅譯◎
分別成就品第十六
我今復說三部悉地成就。乘空自在而進。此為最上。藏形隱跡為中成就。世間諸事三種成就。隨上中下。更分別之。三部上成就。法得持明仙。乘空遊行成就五通。又多種成。或得諸漏斷盡。或得辟支佛地。或證菩薩位地。或知解一切事。或辯才多聞。或成吠跢羅尸。或成藥叉尼。或得真陀摩尼。或得無盡伏藏具上等事。名上中上成就之法。三部中成就法。藏跡于身。得大勢力。先來懈怠。而得精進勤入修羅宮。得長壽藥。成缽[口*(肄-聿+(企-止+米))]。史迦天使。或能使鬼。或能成就娑羅坌爾迦樹神。或成多聞未經所聞悟深義理。或合藥或才涂足頂。即遠所涉
【現代漢語翻譯】 現代漢語譯本 食物，像氣味噁心的東西，都不應該使用。經常供奉乳酪飯。那些各部之中，尋求上、中、下，扇底迦（Śāntika，息災）等等，以及精通諸天真言的人，應該這樣供養。如果沒有原本制定的食物，就隨他們所得到的，用本部的真言來加持它。『這藥香美，適合本尊享用，我現在奉獻，希望您慈悲接受。』 治食真言如下： 阿㰤羅阿㰤羅 薩縛（Sarva，一切） 苾地耶馱羅布爾羝莎縛訶（Svāhā，成就） 這個真言普遍適用於三部。真言加持食物后，誦持所持的真言，然後奉獻食物。 《蘇悉地羯羅經》捲上 大正藏第 18 冊 No. 0893b 《蘇悉地羯羅經》 《蘇悉地羯羅經》卷中 (此捲開頭遺失了三品) 唐天竺三藏輸波伽羅譯 分別成就品第十六 我現在再說三部悉地的成就。乘空自在而行，這是最上的成就。藏形隱跡是中等的成就。世間諸事有三種成就，根據上、中、下，再分別說明。三部的上等成就，能獲得持明仙的果位，乘空飛行，成就五神通。又有很多種成就，或者斷盡諸漏，或者證得辟支佛的果位，或者證得菩薩的果位，或者知曉理解一切事物，或者辯才無礙，博聞強記，或者成就吠跢羅尸（Vetālaśī，起尸鬼），或者成就藥叉尼（Yakṣiṇī，女夜叉），或者得到真陀摩尼（Cintāmaṇi，如意寶珠），或者得到無盡的伏藏，具備以上等等的事情，稱為上中上的成就之法。三部中等的成就之法，能將軌跡隱藏在身體里，得到巨大的勢力。先前懈怠，現在變得精進，勤奮地進入修羅宮，得到長壽藥，成就缽[口(肄-聿+(企-止+米))]（缽[口(肄-聿+(企-止+米))]，缽）史迦天使，或者能夠役使鬼神，或者能夠成就娑羅坌爾迦樹神，或者變得博聞強記，領悟從未聽聞過的深刻義理，或者調合藥物，或者僅僅塗抹在腳底或頭頂，就能到達遙遠的地方。
【English Translation】 English version Food, such as things with foul odors, should not be used. Always offer milk-rice. Those within the various sections who seek the superior, intermediate, and inferior, Śāntika (pacifying), etc., and those who are proficient in the mantras of the various deities, should make offerings in this way. If there is no originally prescribed food, then according to what they have obtained, they should empower it with the mantra of their respective section. 'This medicine is fragrant and delicious, suitable for the principal deity to enjoy. I now offer it, hoping that you will accept it with compassion.' The mantra for treating food is as follows: A-ka-la A-ka-la Sarva (all) Biddhiya Dharaburti Svāhā (accomplishment). This mantra is universally applicable to the three sections. After empowering the food with the mantra, recite the mantra that is held and then offer the food. Susiddhikara Sutra, Volume 1 Taisho Tripitaka Volume 18, No. 0893b Susiddhikara Sutra Susiddhikara Sutra, Volume 2 (The first three chapters are missing from the beginning of this volume) Translated by Śubhakarasiṃha, Tripitaka Master from Tang Dynasty India Chapter Sixteen: Distinguishing Accomplishments I will now further explain the accomplishments of the three sections of Siddhi. To advance freely in the sky is the highest accomplishment. Concealing form and hiding traces is an intermediate accomplishment. Worldly affairs have three kinds of accomplishments, which are further distinguished according to superior, intermediate, and inferior. The superior accomplishment of the three sections enables one to attain the state of a Vidyadhara (mantra-holder) immortal, flying freely in the sky, and achieving the five supernormal powers. There are also many kinds of accomplishments, such as eradicating all outflows, attaining the state of a Pratyekabuddha (solitary Buddha), or realizing the state of a Bodhisattva, or knowing and understanding all things, or having eloquence and extensive learning, or becoming a Vetālaśī (corpse demon), or becoming a Yakṣiṇī (female Yaksha), or obtaining a Cintāmaṇi (wish-fulfilling jewel), or obtaining inexhaustible hidden treasures, possessing the above-mentioned things, and so on. This is called the Dharma of superior-superior accomplishment. The intermediate accomplishment of the three sections enables one to conceal traces in the body and obtain great power. One who was previously lazy now becomes diligent and enters the Asura palace with diligence, obtains the medicine of longevity, becomes a Patra (bowl) Śikha angel, or is able to command ghosts and spirits, or is able to accomplish the Śāla Parṇaka tree spirit, or becomes extensively learned and understands profound meanings never heard before, or mixes medicines, or merely applies them to the soles of the feet or the crown of the head, and can travel to distant places.
無有疲乏。如上所說。悉名上成就之法。三部下成就法。令眾喜見。或攝伏眾人。或能徴罰惡人。降諸怨眾。及餘下事。名下中下成就之法。若欲成就藥物等者。有三種成。光焰為上。煙氣為中。熅暖為下。複次聖者真言。為上成就。諸天所說。為中成就。世天真言。為下成就。複次佛部真言。為上悉地。蓮華部真言。為中悉地。金剛部真言。為下悉地。若欲以上真言。欲求下成就者。得下成就。或以下真言。祈求上者。得上成就。或以中真言。成上下者。亦等成就。真言之中。具此四德。當知即悉上中下分。能成大果。謂令成滿。辟支佛位。謂令成滿。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。謂得王處。轉輪王處。長壽仙處。滿如是愿者。為久住。形儀廣大。威光遠照。教修廣大。具此四德者。雖是下品真言。能成上品。若上品中。不具此德。雖是上品真言。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。補瑟置迦法。阿毗遮嚧迦法。雖具一事。于中各有上中下品。豈有下品真言。能成上事。猶若青泥。出妙蓮華。固無疑也。豈有上品慈善真言。能
【現代漢語翻譯】 現代漢語譯本：沒有疲憊厭倦。如上面所說的，這些都稱為上等成就之法。三部（佛部、蓮花部、金剛部）下等成就之法，能使大眾喜悅，或者攝伏眾人，或者能夠懲罰惡人，降伏各種怨敵，以及其餘低下的事情，稱為下中下等成就之法。如果想要成就藥物等，有三種成就：光焰為上等，煙氣為中等，溫熱為下等。再次，聖者（指佛菩薩）的真言（mantra），為上等成就；諸天所說的，為中等成就；世間天人所說的真言，為下等成就。再次，佛部真言，為上等悉地（siddhi，成就）；蓮花部真言，為中等悉地；金剛部真言，為下等悉地。如果想要用上等真言，祈求下等成就，可以得到下等成就；或者用下等真言，祈求上等成就，可以得到上等成就；或者用中等真言，成就上下等事，也能得到相應的成就。真言之中，具備這四種功德，應當知道這就是悉地（siddhi，成就）的上中下之分，能夠成就大的果報，即成就圓滿辟支佛（Pratyekabuddha）的果位，成就圓滿菩薩（Bodhisattva）的十地，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，即得到國王之位，轉輪王（Chakravartin）之位，長壽仙人之位，滿足這樣的願望，這是長久安住。形貌儀態廣大，威光照耀遠方，教法修行廣大，具備這四種功德，即使是下品真言，也能成就上品之事。如果上品真言中，不具備這些功德，即使是上品真言，也只能作下品之用。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。或者諸天等所說的真言之中，只具備一種功德，比如息災法（Śāntika），增益法（Puṣṭika），降伏法（Abhicāruka），即使只具備一種功德，其中也各有上中下品。難道下品真言，能夠成就上等之事嗎？就像從青泥中，生出美妙的蓮花一樣，這是毫無疑問的。難道上品慈善真言，能夠 English version: There is no fatigue. As mentioned above, all these are called the superior methods of accomplishment. The inferior methods of accomplishment of the three families (Buddha family, Lotus family, and Vajra family) cause joy to the masses, or subdue the multitude, or are able to punish the wicked, subdue various enemies, and other inferior matters, which are called the inferior, intermediate, and lower methods of accomplishment. If one wishes to accomplish medicines, etc., there are three kinds of accomplishment: radiance is superior, smoke is intermediate, and warmth is inferior. Furthermore, the mantra (mantra) of the holy ones (referring to Buddhas and Bodhisattvas) is the superior accomplishment; what is spoken by the devas (gods) is the intermediate accomplishment; the mantra spoken by worldly devas is the inferior accomplishment. Furthermore, the Buddha family mantra is the superior siddhi (siddhi, accomplishment); the Lotus family mantra is the intermediate siddhi; the Vajra family mantra is the inferior siddhi. If one wishes to use a superior mantra to seek an inferior accomplishment, one can obtain an inferior accomplishment; or if one uses an inferior mantra to pray for a superior accomplishment, one can obtain a superior accomplishment; or if one uses an intermediate mantra to accomplish superior and inferior matters, one can also obtain corresponding accomplishments. Among mantras, possessing these four virtues, one should know that this is the division of superior, intermediate, and inferior siddhi (siddhi, accomplishment), which can accomplish great results, that is, accomplishing the complete state of a Pratyekabuddha (Pratyekabuddha), accomplishing the complete ten stages of a Bodhisattva (Bodhisattva), and even accomplishing Buddhahood, which is a great reward. Also, accomplishing great virtue, that is, having many relatives, surrounded before and after, fulfilling such wishes, this is great virtue. Also, being able to dwell in a certain position for a long time, that is, obtaining the position of a king, the position of a Chakravartin (Chakravartin), the position of a long-lived immortal, fulfilling such wishes, this is long-term dwelling. Having a vast appearance and demeanor, majestic light shining far away, vast teachings and practices, possessing these four virtues, even if it is an inferior mantra, it can accomplish superior matters. If a superior mantra does not possess these virtues, even if it is a superior mantra, it can only be used for inferior purposes. The mantras spoken by all Buddhas and Bodhisattvas, transmitted in this way, the mantras spoken by many Buddhas and Bodhisattvas, even if they belong to the inferior category, can also accomplish superior matters. Or among the mantras spoken by devas, etc., only possessing one virtue, such as the pacifying method (Śāntika), the increasing method (Puṣṭika), the subjugating method (Abhicāruka), even if only possessing one virtue, there are superior, intermediate, and inferior grades within it. How can an inferior mantra accomplish superior matters? Just like a wonderful lotus flower emerging from blue mud, there is no doubt about it. How can a superior benevolent mantra
【English Translation】 No weariness. As mentioned above. All are named the Dharma of Superior Accomplishment. The Dharma of Inferior Accomplishment of the Three Families. Causing joy to the multitude. Or subduing the multitude. Or being able to punish the wicked. Subduing all enemies. And other inferior matters. Named the Dharma of Inferior, Intermediate, and Lower Accomplishment. If one wishes to accomplish medicines, etc., there are three kinds of accomplishment. Radiance is superior. Smoke is intermediate. Warmth is inferior. Furthermore, the mantra of the holy ones is the superior accomplishment. What is spoken by the devas is the intermediate accomplishment. The mantra of worldly devas is the inferior accomplishment. Furthermore, the Buddha Family mantra is the superior siddhi. The Lotus Family mantra is the intermediate siddhi. The Vajra Family mantra is the inferior siddhi. If one wishes to use a superior mantra to seek an inferior accomplishment. One obtains an inferior accomplishment. Or if one uses an inferior mantra to pray for a superior one. One obtains a superior accomplishment. Or if one uses an intermediate mantra to accomplish superior and inferior matters. One also obtains equal accomplishment. Among mantras. Possessing these four virtues. One should know that this is the division of superior, intermediate, and inferior siddhi. Able to accomplish great results. Namely, causing the fulfillment of the Pratyekabuddha position. Namely, causing the fulfillment of the ten stages of the Bodhisattva. Even to accomplish Buddhahood. As a great reward. Furthermore, accomplishing great virtue. Namely, having many relatives. Surrounded before and after. Fulfilling such wishes. As a great virtuous practice. Furthermore, being able to dwell in a position for a long time. Namely, obtaining the position of a king. The position of a Chakravartin. The position of a long-lived immortal. Fulfilling such wishes. As long-term dwelling. Having a vast form and appearance. Majestic light shining far away. Teaching and practice being vast. Possessing these four virtues. Although it is an inferior mantra. Able to accomplish superior matters. If the superior one does not possess these virtues. Although it is a superior mantra. It is used for inferior purposes. The mantras spoken by all Buddhas and Bodhisattvas. Thus, transmitted in turn. What is spoken by many Buddhas and Bodhisattvas. Although it belongs to the inferior category. It is also able to accomplish superior matters, etc. Or among the mantras spoken by the honored ones, etc. Only possessing one matter. Namely, the Śāntika Dharma. The Puṣṭika Dharma. The Abhicāruka Dharma. Although possessing only one matter. Among them, there are superior, intermediate, and inferior grades. How can an inferior mantra accomplish superior matters? Just like a wonderful lotus flower emerging from blue mud. There is no doubt about it. How can a superior benevolent mantra
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。皆物疑慮。身份悉地為上品成。諸藥悉地品為中成。富饒悉地。為下品成。若復有人。久至持誦。下品真言。縱自無力。于本尊邊轉求。上品自成。若於上品真言之中。心懷猶豫。念持供養。復不精誠。雖于上品真言。由彼誦唸心輕。致招下品成就。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。此彼知然。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。
蘇悉地羯羅經奉請品第十七
複次若欲入本尊室。先睹尊顏。合十指爪。當小低頭。複次器盛。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。閼伽七遍。則當奉請。已依法供養。盛閼伽器。當用金或用銅。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。阿毗遮盧迦。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。補瑟置迦。應著胡麻。阿毗遮嚕迦。當致粟末。又扇底迦置乳。補瑟置迦置酪。阿毗嚕迦。應
【現代漢語翻譯】 現代漢語譯本 成就忿怒下品悉地（Siddhi，成就）。譬如白檀木，其性質清涼。如果風吹擊互相摩擦，自然會生起火。這並非沒有原因的。像這樣相互差異，雖然沒有一定的次第，但其他的悉地都應該消除疑慮。身份悉地屬於上品成就，諸藥悉地屬於中品成就，富饒悉地屬於下品成就。如果有人長期堅持唸誦下品真言，即使自身能力不足，也可以向本尊祈求，自然可以成就上品悉地。如果在上品真言之中，心懷猶豫，唸誦供養又不精誠，即使是上品真言，也會因為誦唸時心意輕忽，導致招來下品成就。所以要知道，持誦是否成就都取決於心意。例如諸天之中也有貧窮的，諸鬼部內也有富有的。瞭解了這個道理，真言也是如此。每一個真言都具備三種悉地，即上、中、下。誠心念誦，都能獲得悉地。
《蘇悉地羯羅經》奉請品第十七
再次，如果想要進入本尊的房間，先看到本尊的容顏，就合起十指，稍微低下頭。再次，用器皿盛放乾淨的水，根據所要做的事情，放置供獻的花，再放置涂香，依照本來的方法制作閼伽（Arghya，供水）。用香薰之，應該誦唸真言，閼伽七遍，然後進行奉請。已經依法供養后，盛放閼伽的器皿，應當用金或用銅，或者用石頭製作，或者用土木，或者用海螺製作，或者用束底，或者用荷葉，用縫綴的方法制作器皿，或者用乳樹葉。如上所說，閼伽器皿等，在使用的時候，要知道次第。如果是扇底迦（Śāntika，息災），應當用白色器皿；補瑟徴迦（Pauṣṭika，增益），應當用黃色器皿；阿毗遮盧迦（Ābhicāruka，降伏），應當用黑色器皿。製作上、中、下悉地，成就的類別如前所述，應當可以用這些來製作。扇底迦所用的閼伽放置少量小麥，補瑟徴迦應當放置胡麻，阿毗遮嚕迦應當放置粟末。另外，扇底迦放置牛奶，補瑟徴迦放置乳酪，阿毗嚕迦應當...
【English Translation】 English version The accomplishment of the lowest level of wrathful Siddhi (Siddhi, accomplishment) is like white sandalwood, which is cool in nature. If it is struck by the wind and rubbed together, fire will naturally arise. This is not without cause. Although there is such difference and no fixed order, all other Siddhis should dispel doubts. The Siddhi of the body is the highest level of accomplishment, the Siddhi of various medicines is the middle level of accomplishment, and the Siddhi of wealth is the lowest level of accomplishment. If someone has been reciting a lower-level mantra for a long time, even if they lack the ability themselves, they can pray to the principal deity, and the highest level of Siddhi will naturally be accomplished. If in the highest level of mantra, one harbors doubts, and the recitation and offerings are not sincere, even if it is the highest level of mantra, due to the lightness of mind during recitation, it will lead to the lowest level of accomplishment. Therefore, it should be known that the success of recitation depends on the mind. For example, among the gods, there are also poor ones, and within the ghost clans, there are also wealthy and powerful ones. Knowing this principle, mantras are also the same. Each mantra possesses three Siddhis, namely, high, middle, and low. Sincere recitation will lead to the attainment of Siddhi.
Susiddhikara Sutra, Chapter Seventeen: Invocation
Furthermore, if one wishes to enter the chamber of the principal deity and first behold the deity's face, one should join the ten fingers together and slightly lower the head. Furthermore, using a vessel to hold clean water, according to the matter at hand, place the offered flowers, and then place the scented ointment, and according to the original method, prepare the Arghya (Arghya, offering water). Incense should be burned to fumigate it, and the mantra should be recited seven times. Then the invocation should be performed. After offering according to the law, the vessel for holding the Arghya should be made of gold or copper, or made of stone, or made of earth and wood, or made of conch shell, or made of a bundle base, or made of lotus leaves, using a stitching method to make the vessel, or made of milk tree leaves. As mentioned above, the Arghya vessels, etc., should be used with knowledge of the order. If it is Śāntika (Śāntika, pacifying), a white vessel should be used; if it is Pauṣṭika (Pauṣṭika, increasing), a yellow vessel should be used; if it is Ābhicāruka (Ābhicāruka, subduing), a black vessel should be used. The creation of high, middle, and low Siddhis, the categories of accomplishment are as previously mentioned, and these should be used to create them. For the Arghya used in Śāntika, place a small amount of wheat; for Pauṣṭika, sesame seeds should be placed; for Ābhicāruka, powdered millet should be placed. In addition, for Śāntika, place milk; for Pauṣṭika, place yogurt; for Ābhicāruka, one should...
置牛尿。或著自血。遍通用者。應著稻華涂香。及華胡麻茅草環。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。及慕捺羅。若有本法已說請召真言。應當取用。無取別者。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之。本法雖說請召真言是下。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。要以明王妃真言。然可依請。如別部說。致閼伽時。應誦真言。大者一遍。中者三遍。下者七遍。極小者二十一遍。如上所說。閼伽法則。先兩膝著地。應須手著凈茅草環。捧閼伽。燒香薰之。作如是請。仰惟尊者。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。彼諸眷屬。亦不受于余真言請。不應用彼眷屬真言而請召之。但緣用心真言。或說根本。或明王妃所說真言。而用請召。部心真言。遍通三部。彼請
【現代漢語翻譯】 現代漢語譯本： 關於放置牛尿或自身血的問題，如果普遍通用，應該用稻華涂香，以及華胡麻茅草環。使用熟銅器盛放閼伽（Argha，供水）。如果沒有這種器皿，也可以使用隨手可得的器皿，同樣普遍適用。請召的時候，應該使用當部明王真言（Vidya-raja mantra，智慧國王咒語）及慕捺羅（Mudra，手印）。如果本法已經說了請召真言，應當取用，不要用其他的。先請當部，然後依次請明王妃，三部之中，都應該按照本法。如果沒有請召真言，可以使用明王等的真言來請召。本法雖然說了請召真言是下位者使用的，難道可以用來請部主嗎？如果用本法真言請召，應當迅速成就，不應該產生困難。本法如果有請召真言及發遣（告別）的儀軌，那麼請的時候，這個真言的主，要到部主那裡稟告說：『現在有某甲，爲了某事奉請。』發遣的時候，也同樣如此，說：『所作之事已完成，愿尊者知曉，隨意離去。』明王妃真言，用來請女仙等。明王真言，用來請諸真言主。或者有真言主，不受明王真言的請召，需要用明王妃真言，才可以依請。如同其他部所說，致閼伽時，應該誦真言，大的唸誦一遍，中的唸誦三遍，小的唸誦七遍，極小的唸誦二十一遍。如上所說，閼伽的法則，先兩膝著地，應該用手拿著乾淨的茅草環，捧著閼伽，燒香薰之，作這樣的祈請：『仰望尊者，以本願的緣故，降臨道場，愿您垂憐，接受此閼伽及微薄的供養。』有真言主，名叫獨勝，奇加忿怒，不接受其他真言的召請，用他們所說的真言，才能降臨接受請召。他們的眷屬，也不接受其他的真言請召，不應該用他們的眷屬真言來請召他們，只要用部心真言，或者所說的根本真言，或者明王妃所說的真言，來請召。部心真言，普遍適用於三部。這樣請。
【English Translation】 English version: Regarding the placement of cow urine or one's own blood, if it is commonly used, one should use rice flower scented paste, as well as sesame and thatch rings. Use a cooked copper vessel to hold Argha (offering water). If such a vessel is not available, any available vessel can be used, and it is also universally applicable. When inviting, one should use the Vidya-raja mantra (wisdom king mantra) and Mudra (hand gesture) of the respective department. If the original method has already specified an invitation mantra, it should be used, and no other should be taken. First, invite the respective department, then invite the Vidya-raja consort in order, and all three departments should follow this original method. If there is no invitation mantra, one can use the Vidya-raja's mantra, etc., to invite. Although the original method specifies that the invitation mantra is for subordinates, how can it be used to invite the head of the department? If one invites with the original method's mantra, one should quickly achieve success and should not encounter difficulties. If the original method has an invitation mantra and a dismissal (farewell) ritual, then when inviting, the master of this mantra should go to the head of the department and report, saying, 'Now there is so-and-so, inviting for such-and-such a matter.' When dismissing, it is the same, saying, 'The matter has been completed, may the honored one be aware and depart at will.' The Vidya-raja consort mantra is used to invite female deities, etc. The Vidya-raja mantra is used to invite all mantra masters. Or there are mantra masters who do not accept the invitation of the Vidya-raja mantra and require the Vidya-raja consort mantra to be used before they can accept the invitation. As stated in other departments, when offering Argha, one should recite the mantra, once for the large, three times for the medium, seven times for the small, and twenty-one times for the very small. As mentioned above, the rules for Argha are that one should first kneel on both knees, and one should hold a clean thatch ring in one's hand, holding the Argha, and incense should be burned to fumigate it, making such a request: 'Looking up to the honored one, for the sake of your original vow, descend to the Mandala (sacred space), may you have compassion and accept this Argha and humble offering.' There is a mantra master named Dvi-jaya (Unique Victory), who is extremely wrathful and does not accept the invitation of other mantras. Use the mantra they have spoken to descend and accept the invitation. Their retinue also does not accept the invitation of other mantras. One should not use their retinue's mantras to invite them, but only use the department's heart mantra, or the fundamental mantra that is spoken, or the mantra spoken by the Vidya-raja consort, to invite them. The department's heart mantra is universally applicable to the three departments. Invite in this way.
召。當應降赴。加醫醯字。此更秘密。速滿其愿。當請之時。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。亦皆慇勤。以兩手捧閼伽器。頂戴供養。為上悉地。置於心間。為中悉地。置於臍間。為下悉地。先觀本尊畫像。其像若立。持咒之人。亦應立請。畫像若坐。亦應坐請。又觀彼像。曲躬立勢。亦應學之而奉請之。當請之時。先觀本尊所止之方。而面彼請。然便回身。置閼伽于尊像前。復有秘觀。所作扇底迦等諸餘方所。而請召之。或於余時。得諸華果。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。或以兩手捧諸閼伽器。而請召之。然後敷獻。所得之物。若欲成就上中下事及扇底迦第。皆須加以真言及慕捺啰而作請召。作成諸事等。或有障起。或魔與嬈。或病者加。當爾之時。事緣既速。不可當待辦閼伽器。便即用心。啟請本尊。作除遣法。如上所說。隨其大小。擬欲成就。閼伽請之。急難等之事。誠心請之。若復有人。欲得歸仰諸部尊者。應當常作召請法則。持誦之人。速得成就。
蘇悉地羯羅經供養品第十八
複次奉請尊已欲依部類或諸事業。觀其大小。依法則而供養之。既奉請已。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。成本願故。而見降臨。非我所能。啟請本尊。如是三時。皆應依此。如前已說。應須辦供。先獻涂香。次施華等。復獻燒香。次獻飲食。次乃然燈。如其次第。用忿怒王真言。此等供物。悉令清凈。善悅人心。各用本色真言而真言。獻涂香已。各列其名。如依前說。即奉閼伽。如是華香。及飲食等。皆亦準此。若涂香燒香華及飲食。無可獻者。但誦本色真言。及此手印。以此獻之。表云。供物無可求得。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。及慕捺羅。四但運心。此善品中。隨力應作。或復長時供養中。置無過運。心如世尊。說諸法行。中心為其首。若能摽心。而供養者。滿一切愿。若成就諸餘事者。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。成就諸事真言。遣除障已。次應誦本部尊真言。而真言水。遍請護摩及輪手印。
佛部請火天真言。
𣣹寫合寫． 縳㰤 曩野 莎嚩訶
誦此真言三遍。請召火天燒食供養。
護摩真言。
唵．阿那曳． 𣣹寫合．縛
【現代漢語翻譯】 現代漢語譯本：因此，（行者）降臨道場，再次以慈悲之心，來到這個座位，接受我微薄的供養。再次升起真誠之心，頻繁地行禮，並稟告尊者：『大悲者，您爲了成就我的願望，慈悲降臨。』如果我沒有能力，就啟請本尊。像這樣，在三個時辰里，都應該按照之前所說的那樣，準備供品。首先獻上涂香，然後供奉鮮花等，再獻上燒香，接著獻上飲食，最後點燃燈。按照這樣的順序，使用忿怒王（指忿怒尊，如不動明王）的真言，使這些供品都變得清凈，令人心生歡喜。各種供品都使用其本色的真言來加持。獻上涂香后，分別列出其名稱，就像之前所說的那樣，然後奉獻閼伽（供水）。鮮花、香和飲食等，也都按照這個方法。如果沒有涂香、燒香、鮮花和飲食可以供獻，就念誦本色的真言，並結相應的手印，以此來供獻。並表達說：『我沒有供品可以求得，只能獻上我的真心。』之後再作閼伽，因為這顆真心，能迅速滿足我的願望。除此之外，還有四種供養，普遍適用於各個部，在任何地方都可以使用。第一種是合掌，第二種是閼伽，第三種是用真言和慕捺羅（手印），第四種是僅僅用心意觀想。在這個善品中，根據自己的能力來做。或者在長時間的供養中，不要停止用心意觀想，就像世尊所說，在一切法行中，心是首要的。如果能夠以真心來供養，就能滿足一切願望。如果要成就其他事情，應當遣除那些障礙。如果不先遣除障礙，恐怕會受到傷害。所以，首先要作遣除法，唸誦忿怒真言，或者使用當部的成就諸事的真言，遣除障礙后，再念誦本部尊的真言，並用真言加持水，普遍地迎請護摩（火供）和輪手印。 佛部請火天真言： 嗡 寫合寫 縛㰤 曩野 莎嚩訶 唸誦這個真言三遍，請召火天（火神）來燒食供養。 護摩真言： 嗡 阿那曳 寫合 縛
【English Translation】 English version: Therefore, (the practitioner) descends to the Mandala, and again with compassion, comes to this seat to receive my humble offerings. Again, he raises a sincere heart, frequently prostrates, and reports to the venerable one: 'Great compassionate one, you have compassionately descended to fulfill my wishes.' If I am unable, I will invite the principal deity. Like this, in the three periods of time, one should prepare offerings as previously stated. First offer the anointing incense, then offer flowers, etc., then offer burning incense, then offer food and drink, and finally light the lamp. In this order, use the mantra of the Wrathful King (referring to wrathful deities such as Acala), to purify these offerings and make them pleasing to the heart. Use the mantra of its own color for each offering. After offering the anointing incense, list their names separately, as previously stated, and then offer arghya (water offering). Flowers, incense, food, and drink, etc., should also follow this method. If there is no anointing incense, burning incense, flowers, and food to offer, then recite the mantra of its own color and form the corresponding mudra (hand seal) to offer it. And express: 'I have no offerings to seek, I can only offer my sincere heart.' Then make arghya again, because this sincere heart can quickly fulfill my wishes. In addition to this, there are four kinds of offerings that are universally applicable to all sections and can be used anywhere. The first is to join palms, the second is arghya, the third is to use mantra and mudra, and the fourth is to simply visualize with the mind. In this virtuous practice, do according to your ability. Or in a long period of offering, do not stop visualizing with the mind, just as the World Honored One said, in all Dharma practices, the mind is paramount. If one can offer with a sincere heart, one can fulfill all wishes. If you want to accomplish other things, you should dispel those obstacles. If you do not dispel the obstacles first, I am afraid you will be harmed. Therefore, you must first perform the dispelling method, recite the wrathful mantra, or use the mantra of the corresponding section to accomplish all things, and after dispelling the obstacles, recite the mantra of the principal deity of this section, and use the mantra to bless the water, universally invite homa (fire offering) and the wheel mudra. Mantra for Inviting the Fire God of the Buddha Section: Om Xie He Xie Wa Ge Na Ye Suo Po He Recite this mantra three times to invite the Fire God to burn and offer food. Homa Mantra: Om A Na Ye Xie He Wa
㰤曩野．揖(奴立反)比揖比．你跛野． 莎縛訶
次持牛蘇。以此真言。一真言一燒。滿於三遍。供養火天。
金剛部忿怒金剛真言。
唵．枳里枳里． 跋日羅． 矩嚕馱．吽㧊
以此真言。一真言食一燒。火食作法。除遣地中。作諸障者。又此真言。或同部尊遍灑華等。複用吉利枳羅忿怒真言。並印當誦真言。左手作印。遍印涂香燒香飲食華等。作凈除穢。為自身凈故。應以右手。掬持香水。目觀香水。誦心真言。灌自身頂。作凈除穢。複用一切事真言。並忿怒真言。為凈座故。真言香水。灑潔于座。又誦七遍。灑地方界。能除諸穢。而得清凈。吉利枳羅真言。
唵．枳里枳里．跋日羅．跋日裡．部訥畔陀畔馱虎吽泮
此上真言．護地方訖。結虛空界。應同次下蘇悉地真言。燒香執持。當誦真言。馚馥空中。除諸穢惡。便得清凈。蘇悉地真言。
唵．素悉地迦履．入縛里亸難那．牟謨羅亸曳．入縛啰入縛攞．畔𩢔馱．㰤那㰤那．虎吽柹
此金剛部蘇悉地真言。遍通諸事。結空界用佛部結空界真言。
唵．入縛攞 虎吽
此佛部結空界真言。唯通當部。蓮華部結空界真言。
唵．缽頭弭你．皤伽縛底慕㰤野暮㰤野．若蘗暮㰤𩕳 莎縛訶
【現代漢語翻譯】 現代漢語譯本 嗡(ōng) 囊(náng) 野(yě) 揖(yī) 比(bǐ) 揖(yī) 比(bǐ)，你(nǐ) 跛(bǒ) 野(yě)，娑(suō) 縛(pó) 訶(hē)。
其次，拿著牛酥，用這個真言，唸誦一遍真言燒一次，燒滿三遍，供養火天（Agni Deva）。
金剛部忿怒金剛真言。
嗡(ōng)，枳(zhǐ) 里(lǐ) 枳(zhǐ) 里(lǐ)，跋(bá) 日(rì) 羅(luó)，矩(jǔ) 嚕(lū) 馱(tuó)，吽(hōng) 呸(pēi)。
用這個真言，唸誦一遍真言燒一份食物，進行火食作法，去除和遣散地中製造各種障礙的邪魔。此外，這個真言，或者與同部的本尊一起遍灑鮮花等。再次使用吉利枳羅忿怒真言，並配合手印，應當誦唸真言。左手結印，遍印涂香、燒香、飲食、鮮花等，進行凈化和去除污穢，爲了自身清凈的緣故，應該用右手掬起香水，眼睛看著香水，誦唸心真言，灌灑自身頭頂，進行凈化和去除污穢。再次使用一切事真言，並配合忿怒真言，爲了凈化座位，用真言加持的香水，灑在座位上使其潔凈。又誦七遍，灑在地方界限，能夠去除各種污穢，從而得到清凈。吉利枳羅真言。
嗡(ōng)，枳(zhǐ) 里(lǐ) 枳(zhǐ) 里(lǐ)，跋(bá) 日(rì) 羅(luó)，跋(bá) 日(rì) 里(lǐ)，部(bù) 訥(nè) 畔(pàn) 陀(tuó) 畔(pàn) 陀(tuó)，虎(hǔ) 吽(hōng) 泮(pàn)。
以上真言，守護地方完畢。結虛空界手印，應當配合接下來的蘇悉地真言，拿著燒香，應當誦唸真言，使香氣充滿空中，去除各種污穢邪惡，便能得到清凈。蘇悉地真言。
嗡(ōng)，素(sù) 悉(xī) 地(dì) 迦(jiā) 履(lǚ)，入(rù) 縛(fù) 里(lǐ) 亸(duǒ) 難(nán) 那(nà)，牟(móu) 謨(mó) 羅(luó) 亸(duǒ) 曳(yè)，入(rù) 縛(fù) 啰(lá) 入(rù) 縛(fù) 攞(luó)，畔(pàn) 馱(tuó)，㰤(gē) 那(nà) 㰤(gē) 那(nà)，虎(hǔ) 吽(hōng) 柹(suǒ)。
這個金剛部蘇悉地真言，普遍適用於各種事情。結空界使用佛部結空界真言。
嗡(ōng)，入(rù) 縛(fù) 攞(lá)，虎(hǔ) 吽(hōng)。
這個佛部結空界真言，只適用於本部。蓮華部結空界真言。
嗡(ōng)，缽(bō) 頭(tóu) 弭(mǐ) 你(nǐ)，皤(pó) 伽(qié) 縛(fù) 底(dǐ) 慕(mù) 㰤(gē) 野(yě) 暮(mù) 㰤(gē) 野(yě)，若(ruò) 蘗(niè) 暮(mù) 㰤(gē) 𩕳(suō)，娑(suō) 縛(pó) 訶(hē)。
【English Translation】 English version Om Nang Ye Yi Bi Yi Bi, Ni Bo Ye, Svaha.
Next, take ghee (clarified butter). With this mantra, burn one offering for each recitation of the mantra, completing three rounds, offering to Agni Deva (Fire God).
Vajra Family Wrathful Vajra Mantra.
Om, Kili Kili, Vajra, Krodha, Hum Phat.
With this mantra, burn one portion of food for each recitation of the mantra, performing the fire-offering ritual to remove and dispel those who create obstacles in the ground. Furthermore, this mantra, or together with the deities of the same family, scatter flowers, etc. Again, use the Kilikila Wrathful Mantra, and along with the mudra (hand gesture), one should recite the mantra. With the left hand forming the mudra, apply it to incense, burning incense, food, flowers, etc., performing purification and removal of impurities. For the sake of purifying oneself, one should use the right hand to scoop up fragrant water, gazing at the fragrant water, reciting the heart mantra, and pouring it over the crown of one's head, performing purification and removal of impurities. Again, use the Sarva-karma (all actions) mantra, along with the wrathful mantra, for the sake of purifying the seat. Sprinkle the seat with mantra-blessed fragrant water to cleanse it. Also, recite seven times, sprinkling the boundaries of the area, which can remove all impurities and attain purity. Kilikila Mantra.
Om, Kili Kili, Vajra, Vajri, Budha Bandha Bandha, Hum Phat.
Having completed the protection of the area with the above mantra, form the Akasha-dhatu (space element) mudra. One should coordinate with the following Susiddhi mantra, holding burning incense. One should recite the mantra, filling the space with fragrance, removing all impurities and evils, and thus attaining purity. Susiddhi Mantra.
Om, Susiddhi Kari, Jvalita Nandana, Mumolata Ye, Jvala Jvala, Bandha, Kana Kana, Hum Phat.
This Vajra Family Susiddhi Mantra is universally applicable to all matters. To seal the space, use the Buddha Family Akasha-dhatu sealing mantra.
Om, Jvala Hum.
This Buddha Family Akasha-dhatu sealing mantra is only applicable to its own family. Lotus Family Akasha-dhatu sealing mantra.
Om, Padmini, Bhagavati Mukheya Mukheya, Jagar Mukhe Svaha.
此蓮華部結空界真言。唯當部。次應當用部心。真言香水散灑諸方。復以明王根本真言。或心真言。或真言王使者心真言。隨取其一。用結方界。或以此諸心真言。而作結界。所結之處。如置垣墻。當部仙天。常當護衛。無能作障。若諸部事。有為法者。應依甘露。軍荼利法。而除遣之。又有五種護衛法則。常于道場室內作之。謂金剛墻。金剛城。金剛撅。忿怒吉利枳羅。忿怒甘露軍荼利。部母金剛墻真言。
唵．縒啰縒啰．跋日羅．跋羅迦羅．虎吽柹
金剛城真言。
唵．弭塞 普啰． 捺啰 訖灑．跋日啰．半惹羅．虎吽泮
金剛撅真言。
唵．吠日啰枳羅虎吽泮
忿怒吉利枳羅真言。
唵． 枳里枳里． 跋日羅． 虎𤙖泮
忿怒甘露軍荼利真言。
怛羅那野． 那謨跋日羅 矩嚕馱野．摩訶縛攞。跋羅訖啰摩野．菩嚩弭䞘那．毗那舍曩耶． 唵． 虎嚕虎嚕底瑟他．底瑟他．畔馱畔馱．㰤那㰤那． 阿蜜㗚羝． 虎吽柹
若本法中。有如是等金剛墻真言。應重結之。諸事既了。次應持誦。持誦之時。先誦當部母。
真言佛部母真言。
入縛啰．底瑟佗． 悉馱路者泥． 薩縛刺詑娑馱𩕳．莎縛訶
蓮華部母真言。
【現代漢語翻譯】 現代漢語譯本： 這是蓮華部結空界真言。只用于蓮華部。接下來應當使用蓮華部的心咒。用香水向四方灑去。再用明王根本真言，或者心真言，或者真言王使者的心真言，隨便選取其中一個，用來結方界。或者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。蓮華部的仙人和天人，常常應當護衛此地，沒有誰能夠製造障礙。如果各部的事情，屬於有為法（saṃskṛta-dharma）的範疇，應當依靠甘露軍荼利法（Amṛta-kuṇḍalin）來去除和遣散障礙。還有五種護衛法則，常常在道場室內進行。分別是金剛墻（Vajra-wall），金剛城（Vajra-city），金剛橛（Vajra-kīla），忿怒吉利枳羅（Krodha-kilikila），忿怒甘露軍荼利（Krodha-amṛta-kuṇḍalin）。蓮華部母金剛墻真言： 唵（oṃ）. 縒啰縒啰（sra sra）. 跋日羅（vajra）. 跋羅迦羅（bharakara）. 虎吽柹（hūṃ phaṭ） 金剛城真言： 唵（oṃ）. 弭塞（mi sai） 普啰（pu ra）. 捺啰（na ra） 訖灑（kṣa）. 跋日啰（vajra）. 半惹羅（pañjara）. 虎吽泮（hūṃ phaṭ） 金剛橛真言： 唵（oṃ）. 吠日啰枳羅（vajrakīla）虎吽泮（hūṃ phaṭ） 忿怒吉利枳羅真言： 唵（oṃ）. 枳里枳里（kilikili）. 跋日羅（vajra）. 虎𤙖泮（hūṃ phaṭ） 忿怒甘露軍荼利真言： 怛羅那野（taraṇāya）. 那謨跋日羅（namo vajra） 矩嚕馱野（krodhāya）. 摩訶縛攞（mahābala）. 跋羅訖啰摩野（parākramāya）. 菩嚩弭䞘那（bhuvamihana）. 毗那舍曩耶（vināśanāya）. 唵（oṃ）. 虎嚕虎嚕底瑟他（huru huru tiṣṭha）. 底瑟他（tiṣṭha）. 畔馱畔馱（bandha bandha）. 㰤那㰤那（hana hana）. 阿蜜㗚羝（amṛte）. 虎吽柹（hūṃ phaṭ） 如果根本修法中，有像這樣的金剛墻真言，應當重新結界。各種事情完畢后，接下來應當持誦。持誦的時候，先誦當部的部母。 真言佛部母真言： 入縛啰（jvala）. 底瑟佗（tiṣṭha）. 悉馱路者泥（siddhalocane）. 薩縛刺詑娑馱𩕳（sarvārtha sādhani）. 莎縛訶（svāhā） 蓮華部母真言：
【English Translation】 English version: This is the Lotus Family's mantra for binding the empty realm. It is only for the Lotus Family. Next, one should use the heart mantra of the Lotus Family. Sprinkle fragrant water in all directions. Then, use the fundamental mantra of a Vidyārāja (明王), or the heart mantra, or the heart mantra of the messenger of the Mantra King, choosing any one of them to bind the boundary. Or, use these heart mantras to create a boundary. The place where the boundary is created is like having a wall set up. The immortals and devas of the Lotus Family should always protect this place, and no one can create obstacles. If the affairs of the various families belong to the category of conditioned phenomena (saṃskṛta-dharma), one should rely on the Amṛta-kuṇḍalin (甘露軍荼利) method to remove and dispel them. There are also five kinds of protective methods, which are often performed in the practice hall. They are the Vajra-wall (金剛牆), Vajra-city (金剛城), Vajra-kīla (金剛橛), Wrathful Kilikila (忿怒吉利枳羅), and Wrathful Amṛta-kuṇḍalin (忿怒甘露軍荼利). The Lotus Family Mother's Vajra-wall mantra: Oṃ (唵). Sra Sra (縒啰縒啰). Vajra (跋日羅). Bharakara (跋羅迦羅). Hūṃ Phaṭ (虎吽柹) Vajra-city mantra: Oṃ (唵). Mi Sai (弭塞) Pu Ra (普啰). Na Ra (捺啰) Kṣa (訖灑). Vajra (跋日羅). Pañjara (半惹羅). Hūṃ Phaṭ (虎吽泮) Vajra-kīla mantra: Oṃ (唵). Vajrakīla (吠日啰枳羅) Hūṃ Phaṭ (虎吽泮) Wrathful Kilikila mantra: Oṃ (唵). Kilikili (枳里枳里). Vajra (跋日羅). Hūṃ Phaṭ (虎𤙖泮) Wrathful Amṛta-kuṇḍalin mantra: Taraṇāya (怛羅那野). Namo Vajra (那謨跋日羅) Krodhāya (矩嚕馱野). Mahābala (摩訶縛攞). Parākramāya (跋羅訖啰摩野). Bhuvamihana (菩嚩弭䞘那). Vināśanāya (毗那舍曩耶). Oṃ (唵). Huru Huru Tiṣṭha (虎嚕虎嚕底瑟他). Tiṣṭha (底瑟他). Bandha Bandha (畔馱畔馱). Hana Hana (㰤那㰤那). Amṛte (阿蜜㗚羝). Hūṃ Phaṭ (虎吽柹) If in the fundamental practice, there are Vajra-wall mantras like these, one should re-establish the boundary. After all matters are completed, one should then recite. At the time of recitation, first recite the Mother of the respective Family. Mantra of the Mother of the Buddha Family: Jvala (入縛啰). Tiṣṭha (底瑟佗). Siddhalocane (悉馱路者泥). Sarvārtha Sādhani (薩縛刺詑娑馱𩕳). Svāhā (莎縛訶) Mantra of the Mother of the Lotus Family:
唵．迦制．弭迦制．迦戇．迦制． 迦䋾．弭迦䋾．迦戇迦制．皤伽縛底弭惹曳． 莎縛訶
金剛部母真言。
那謨．露 迦馱 室利曳． 那莫．商迦隸．扇底迦隸．𦁐䋾𦁐𦁐．𦁐抳伽亸野 𦁐置掘莎縛訶
先誦此母真言。能衛本尊。能蠲眾罪。除諸災障。與悉地門。而得相應。但誦佛部忙莽雞真言。亦通二部。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。無繁別者。如上所說。供養次第。乃至除穢。護凈結界。一切等事。初持誦時。及作法時。扇底迦等。所作事時。皆應作之。若以本部尊主真言。或以本部心真言。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。所謂自護。及護同伴。請召灑水。潔凈結界。以法相活。其言不具。為增力故。為治罰真言故。為發覺故。及余諸事。所不述者。亦以當部母五真言中。隨取其一。而以用之。當得悉地部心真言。能護本尊。及護己身。護身之時。應誦三遍。或復七遍。結其頂發。而作一髻。若出家人。結袈裟角。或結線索。持系護身。或真言頭指遍點五處。亦成護身。所謂頂額兩膊嚥下心上
【現代漢語翻譯】 現代漢語譯本 唵 (ōng). 迦制 (jiā zhì). 弭迦制 (mǐ jiā zhì). 迦戇 (jiā gàng). 迦制 (jiā zhì). 迦䋾 (jiā dōng). 弭迦䋾 (mǐ jiā dōng). 迦戇迦制 (jiā gàng jiā zhì). 皤伽縛底弭惹曳 (pó qié fù dǐ mǐ rě yì). 莎縛訶 (suō pó hē).
金剛部母真言。
那謨 (nā mó). 露 (lù) 迦馱 (jiā tuó) 室利曳 (shì lì yì). 那莫 (nā mò). 商迦隸 (shāng jiā lì). 扇底迦隸 (shàn dǐ jiā lì). 𦁐䋾𦁐𦁐 (dōng dōng dōng dōng). 𦁐抳伽亸野 (dōng nǐ qié duǒ yě). 𦁐置掘莎縛訶 (dōng zhì jué suō pó hē).
先誦此母真言。能衛本尊（běn zūn，主要供奉的神）。能蠲眾罪。除諸災障。與悉地門（xī dì mén，成就之門）。而得相應。但誦佛部忙莽雞真言。亦通二部。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。無繁別者。如上所說。供養次第。乃至除穢。護凈結界。一切等事。初持誦時。及作法時。扇底迦等。所作事時。皆應作之。若以本部尊主真言。或以本部心真言。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。所謂自護。及護同伴。請召灑水。潔凈結界。以法相活。其言不具。為增力故。為治罰真言故。為發覺故。及余諸事。所不述者。亦以當部母五真言中。隨取其一。而以用之。當得悉地部心真言。能護本尊。及護己身。護身之時。應誦三遍。或復七遍。結其頂發。而作一髻。若出家人。結袈裟角。或結線索。持系護身。或真言頭指遍點五處。亦成護身。所謂頂額兩膊嚥下心上。
【English Translation】 English version Om. Kaji. Mikaji. Kagang. Kaji. Kadong. Mikadong. Kagang Kaji. Powa Gawadi Miriye. Svaha.
The Mother Mantra of the Vajra (Diamond) Division.
Namo. Loka-dhata-shriye. Namo. Shankari. Shanti-kari. Dong Dong Dong Dong. Dongni-gada-ya. Dong Zhi-jue Svaha.
First, recite this Mother Mantra. It can protect the principal deity (ben zun, the main deity being worshipped). It can eliminate all sins, remove all disasters and obstacles, and grant access to the Siddhi Gate (xi di men, the gate of accomplishment), thus attaining correspondence. Simply reciting the Buddha Division's Mangmangji Mantra also connects to the two divisions. Reciting it at the beginning and end will increase the protection of the gods. If it has already been spoken in the original Dharma, those who recite it should follow the original Dharma and recite it accordingly. Or, if there is a unique and supreme mantra in the original Dharma, it should also be recited first. If there are no complicated distinctions, then as mentioned above, the order of offerings, up to purification, protection, purification, and establishing boundaries, all such matters should be performed at the beginning of recitation, during the performance of rituals, and when performing Shanti-ka and other related tasks. If using the principal deity mantra of this division, or the heart mantra of this division, or the mantra of all mantra kings, or the mantra of the Susiddhi Dharma king, or the mantra of all matters, these five types of mantras are universally present in the three divisions. Depending on the various tasks being performed, one should select one from its respective division and use it. This includes self-protection and protecting companions, inviting and sprinkling water, purifying and establishing boundaries, and enlivening with Dharma characteristics. If the words are incomplete, for the sake of increasing power, for the sake of subjugating mantras, for the sake of awakening, and for other matters not mentioned, one should also select one from the five Mother Mantras of the respective division and use it. One will then obtain the Siddhi Division's heart mantra, which can protect the principal deity and protect oneself. When protecting oneself, one should recite it three times or even seven times, tying the hair on the crown of the head into a single knot. If one is a monastic, tie the corner of the kasaya (robe) or tie a thread and wear it for protection. Or, use the mantra head finger to touch five places all over the body, which also constitutes protection, namely the crown of the head, forehead, both shoulders, below the throat, and above the heart.
。或以牛黃。或白芥子。或閼伽水。隨取其一。而用護身。若阿毗遮嚕迦法。應用部尊主真言。而真言而護自身。若作扇底迦法。應用忿怒金剛真言護之。若作補瑟徴迦法。應用部尊主真言。及忿怒金剛真言。兼而護之。若真言主現時。持誦人怖者。應用部尊主用護自身。但作諸事之時。常用二真言。而護自身。為部尊主。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。先誦烏摳沙摩真言。作印印持五處。任意而往。仍須常誦真言。不得廢忘。澡浴之。先誦伏部真言護身。乃至浴了。不應廢忘。伏部真言者。忿怒甘露軍荼利也。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。令使魔興。欲除魔故。速應誦持。當部明王真言。將護自身。一切魔部。不得其便。如上備作。護身結界。及余法已。然後攝心。安庠唸誦。唸誦之人。所坐之座。以青茅草。而作其座。座高四指。闊二磔手。長十六指。如此之座。初唸誦時。及持誦時。皆應受用。或用迦勢草。或用余青草等。或隨部法。取乳樹木。最為要妙。用作床座。量亦如上。而凈刬治。或用諸葉。或以枝莖。如上
【現代漢語翻譯】 現代漢語譯本：或者用牛黃（一種名貴藥材），或者用白芥子（一種香料），或者用閼伽水（一種聖水），隨便選取其中一種來護身。如果是阿毗遮嚕迦法（一種降伏法），應該用部尊主真言（守護神的首領的真言），用這個真言來保護自身。如果作扇底迦法（一種息災法），應該用忿怒金剛真言（憤怒的金剛神的真言）來保護自己。如果作補瑟徴迦法（一種增益法），應該用部尊主真言和忿怒金剛真言，一起用來保護自己。如果真言主（真言的主神）顯現時，持誦人感到害怕，應該用部尊主真言來保護自身。只是在做各種事情的時候，經常用這兩個真言來保護自身，即部尊主真言和忿怒真言。唸誦完畢時，應當發遣（送走）。發遣的時候，用彼真言主（那個真言的主神）的真言來守護，或者用部尊主真言，或者用部母（守護神的首領的母親）真言，或者用部心（守護神的首領的心咒），也用來保護自身，然後隨意行事。如果在污穢的地方，不乾淨的地方等處，因為事情需要前往，先誦烏摳沙摩真言（一種除穢真言），做手印印持身體的五個部位，然後隨意前往，仍然需要經常誦持真言，不得忘記。洗澡的時候，先誦伏部真言（降伏守護神的真言）護身，乃至洗完澡，不應該忘記。伏部真言就是忿怒甘露軍荼利（憤怒的甘露軍荼利明王）。吃飯的時候，用部尊主真言護身念持。想睡覺的時候，用部母真言護身。如果作各種法事，竟然忘記作護持的法則，導致魔興起，爲了去除魔，應該快速誦持當部明王真言（屬於本部的明王的真言），來守護自身，一切魔部就無法得逞。如上面所準備的，作護身結界（設定保護結界），以及其他法事之後，然後收攝心神，安靜地念誦。唸誦的人，所坐的座位，用青茅草來製作，座位高四指，寬二磔手（約合現在的16釐米），長十六指。這樣的座位，在初次唸誦時，以及持誦時，都應該使用。或者用迦勢草，或者用其他青草等。或者根據本部的法，選取乳樹木（可以產出乳液的樹木），最為重要和微妙，用來製作床座，尺寸也如上面所說，然後乾淨地修整。或者用各種樹葉，或者用樹枝樹幹，如上面所說。
【English Translation】 English version: Or with Calculus Bovis (Niuhuang, a precious medicinal material), or white mustard seed, or Arkya water (holy water), take any one of them to protect the body. If it is the Abhicharuka ritual (a subjugation ritual), the mantra of the Lord of the Mandala (the mantra of the leader of the guardian deities) should be used to protect oneself. If performing the Shantikarma ritual (a pacifying ritual), the Wrathful Vajra mantra (the mantra of the wrathful Vajra deity) should be used for protection. If performing the Pushtikarma ritual (an increasing ritual), both the mantra of the Lord of the Mandala and the Wrathful Vajra mantra should be used together for protection. If the Mantra Lord (the main deity of the mantra) appears and the practitioner is frightened, the mantra of the Lord of the Mandala should be used to protect oneself. However, when doing various things, these two mantras, the mantra of the Lord of the Mandala and the Wrathful mantra, are often used to protect oneself. When the recitation is finished, they should be dismissed. At the time of dismissal, protect with the mantra of that Mantra Lord, or the mantra of the Lord of the Mandala, or with the Mother of the Mandala, or with the Heart-Mantra of the Mandala, also to protect oneself, and then act as desired. If one needs to go to a dirty place, an impure place, etc., first recite the Ucchusma mantra (a mantra for purification), make hand seals to mark five places on the body, and then go as desired, still needing to constantly recite the mantra, not forgetting it. When bathing, first recite the Subjugating Mandala mantra (the mantra for subduing the guardian deities) to protect the body, and even after bathing, it should not be forgotten. The Subjugating Mandala mantra is the Wrathful Amrita Kundali. When eating, use the mantra of the Lord of the Mandala to protect the body while reciting. When wanting to sleep, use the Mother of the Mandala mantra to protect the body. If performing various rituals and forgetting to perform the protection methods, causing demons to arise, in order to remove the demons, one should quickly recite the mantra of the Wisdom King of the Mandala (the Wisdom King belonging to the Mandala) to protect oneself, so that all the demon hordes cannot succeed. As prepared above, after performing the protective boundary and other rituals, then collect the mind and recite quietly. The seat on which the person reciting sits should be made of green thatch grass, the seat should be four fingers high, two 'trakshas' (about 16 centimeters) wide, and sixteen fingers long. Such a seat should be used when first reciting and when holding the recitation. Or use Kasha grass, or other green grass, etc. Or according to the Mandala's method, choose milky trees (trees that can produce milk), which are the most important and wonderful, to make a bed seat, the size is also as mentioned above, and then clean and trim it. Or use various leaves, or use branches and stems, as above.
而制。隨親事法。取枝葉用為座座。上結加趺坐。作扇底迦上成就法。中加趺坐。作補瑟徴迦中成就法。垂兩足坐。作阿毗遮嚕迦下成就法。供養既了。應起誠心。讚歎于佛。次法次僧。次嘆觀自在。次嘆明王。大威金剛伽陀曰。
大慈救世尊 善導一切眾 福持功德海 我今稽首禮 真如舍摩法 能凈貪瞋毒 善除諸惡趣 我今稽首禮 得法解脫僧 善住諸學地 勝上福德因 我今稽首禮 大悲觀自在 一切佛讚歎 能生種種福 我今稽首禮 大力忿怒身 善哉明持王 降伏難伏者 我今稽首禮
作是虔誠。贊佛菩薩。又複合掌。起殷重心。贊余諸佛菩薩。相好功德。其讚歎文。應用諸佛菩薩所說嘆偈。不應自作。讚歎既已。起至誠心。懺悔諸罪。我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。貪瞋癡覆。造諸惡業。或於佛法菩薩聖僧父母尊處。一切眾生有德無德。于如立處。所造諸惡一切罪業。自作教他見作隨喜。身口意業。廣聚諸罪。今對諸佛菩薩。志心懺悔。所造眾罪。如諸佛知。並皆懺悔。起志誠心。盡形歸命佛法僧寶。涅槃正路。為除眾生一切苦故。歸命三寶。如是歸依。頭頂禮已。歡喜踴躍。發
【現代漢語翻譯】 現代漢語譯本 然後製作。根據親事法（Priyakara-vidhi，供養儀式），取樹枝樹葉用作座位。上面結跏趺坐，修作扇底迦（Śāntika，息災）成就法。中間結跏趺坐，修作補瑟徴迦（Pauṣṭika，增益）成就法。垂下雙足坐，修作阿毗遮嚕迦（Ābhicāruka，降伏）成就法。供養完畢后，應生起誠心，讚歎佛，其次讚歎法，其次讚歎僧，其次讚歎觀自在（Avalokiteśvara），其次讚歎明王（Vidyārāja）。大威金剛（Mahābala-vajra）的伽陀（Gāthā，偈頌）說： 大慈大悲救世尊，善於引導一切眾生，福德持滿功德海，我今稽首恭敬禮。 真如寂靜之法（Śamatha-dharma），能夠凈化貪婪、嗔恨、愚癡之毒，善於去除各種惡趣，我今稽首恭敬禮。 證得佛法解脫之僧，善於安住于各種學地，是殊勝無上的福德之因，我今稽首恭敬禮。 大悲觀自在菩薩，為一切諸佛所讚歎，能夠生出種種福德，我今稽首恭敬禮。 具有大力忿怒之身，善哉善哉明王持咒者，能夠降伏難以調伏之人，我今稽首恭敬禮。 如此虔誠地讚歎佛菩薩。然後又合掌，生起殷重之心，讚歎其餘諸佛菩薩的相好功德。讚歎的文句，應當使用諸佛菩薩所說的讚歎偈，不應自己創作。讚歎完畢后，生起至誠之心，懺悔各種罪業。我歸命於十方世界諸佛世尊阿羅漢聖僧，以及諸位菩薩，請你們證明知曉我等。自從過去，以及今生，煩惱覆蓋內心，長久流轉于生死之中，被貪婪、嗔恨、愚癡所覆蓋，造作各種惡業。或者對於佛法、菩薩、聖僧、父母尊長之處，一切眾生有德無德之處，于如此種種之處，所造作的各種惡業罪業，自己做、教他人做、見到他人做而隨喜，身口意三業，廣泛積聚各種罪業。現在面對諸佛菩薩，以至誠之心懺悔。所造作的各種罪業，如諸佛所知，全部都懺悔。生起至誠之心，盡此一生歸命于佛法僧三寶，以及通往涅槃的正路，爲了去除眾生的一切痛苦，歸命於三寶。如此歸依，頭頂禮拜之後，歡喜踴躍，發願。
【English Translation】 English version Then make it. According to the Priyakara-vidhi (method of offering), take branches and leaves to use as seats. Sit in the lotus position (padmāsana) on top, practicing the Śāntika (pacifying) accomplishment method. Sit in the lotus position in the middle, practicing the Pauṣṭika (increasing) accomplishment method. Sit with both feet hanging down, practicing the Ābhicāruka (subjugating) accomplishment method. After the offering is complete, one should generate sincere intention and praise the Buddha, then the Dharma, then the Sangha, then praise Avalokiteśvara (the Bodhisattva of Compassion), then praise the Vidyārāja (Wisdom King). The Gāthā (verse) of Mahābala-vajra (Great Strength Vajra) says: The Great Compassionate Savior of the World, who skillfully guides all beings, whose merit holds the ocean of virtues, I now bow my head in reverence. The Dharma of true suchness and tranquility (Śamatha-dharma), which can purify the poisons of greed, hatred, and delusion, and skillfully remove all evil destinies, I now bow my head in reverence. The Sangha who have attained Dharma liberation, who skillfully abide in all stages of learning, and are the supreme cause of merit, I now bow my head in reverence. The Bodhisattva Avalokiteśvara of Great Compassion, praised by all Buddhas, who can generate all kinds of blessings, I now bow my head in reverence. With a body of great strength and wrath, well done, well done, Mantra-holder King of Light, who can subdue those difficult to subdue, I now bow my head in reverence. Having made such sincere praises to the Buddhas and Bodhisattvas. Then, joining the palms together again, generate a deep and earnest heart, and praise the excellent qualities and virtues of the remaining Buddhas and Bodhisattvas. The verses of praise should use the verses of praise spoken by the Buddhas and Bodhisattvas, and should not be created by oneself. After the praise is complete, generate a most sincere heart and repent of all sins. I take refuge in the Buddhas, World Honored Ones, Arhats, and Holy Sangha of the ten directions, as well as all the Bodhisattvas, and ask them to witness and know us. Since the past, and in this life, our minds have been covered by afflictions, we have long been flowing in the cycle of birth and death, covered by greed, hatred, and delusion, creating all kinds of evil deeds. Whether towards the Buddha, Dharma, Bodhisattvas, Holy Sangha, parents, elders, all sentient beings, whether virtuous or without virtue, in all such places, all the evil deeds and sins that have been committed, whether done by oneself, taught to others to do, or seen others do and rejoiced in, the karmas of body, speech, and mind, have widely accumulated all kinds of sins. Now, facing the Buddhas and Bodhisattvas, with a sincere heart, I repent. All the sins that have been committed, as known by the Buddhas, are all repented. Generate a sincere heart, and for the rest of this life, take refuge in the Three Jewels of Buddha, Dharma, and Sangha, and the correct path to Nirvana, in order to remove all the suffering of sentient beings, I take refuge in the Three Jewels. Having taken refuge in this way, after bowing with the head, rejoice and leap for joy, and make a vow.
菩提心。求于勝上。解脫甘露。悉地佛果。世間眾生。無量諸苦。我當救度。令離惡趣。除諸煩惱。令得解脫。所有眾苦。種種煎迫。今起大悲。發菩提心。為眾生而歸依。無主眾生為作歸主。失路眾生為作導師。恐怖眾生為作無畏。苦惱眾生得安樂故。眾生煩惱我為除滅。我從過現未來。所發勝事心。修諸善業。六波羅蜜。一切功德。盡皆迴向。施一切眾生。歸於正路。同升妙果。速成佛道。乃至菩提。不生懈怠發菩提心。悲念眾生。起大慈心。彼有眾苦。何時除滅。為凈心故。常持六念。心注一境。而不散亂。不應我執。又如過現諸佛發願。應如發願。生諸凈業。愿與眾生。成就諸德。復愿過現。所生功德。愿與一切眾生。獲無盡財。復能捨施。增益智慧。成大忍辱。常修善品。識宿命智。心懷大悲。愿諸生類。所生之處。具如上事。次應合掌。頂禮本部。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。數珠而誦真言。
佛部凈珠真言。
唵 遏部𫅑弭惹曳 悉睇悉馱剌柹 莎縛訶
蓮華部凈珠真言。
唵 阿蜜栗讜 伽迷室唎曳 室利摩里抳莎縛訶
金剛部凈珠真言。
唵 枳里枳里 澇䁥[口*履] 莎縛訶
以右
【現代漢語翻譯】 現代漢語譯本： 菩提心。爲了追求最殊勝的境界，爲了獲得解脫的甘露，爲了成就悉地（成就）佛果。世間眾生有無量諸多的痛苦，我應當救度他們，使他們脫離惡趣，去除各種煩惱，使他們得到解脫。他們遭受各種痛苦的煎熬逼迫，現在我生起廣大的慈悲心，發起菩提心，爲了眾生而歸依。對於沒有依靠的眾生，我作為他們的依靠；對於迷失道路的眾生，我作為他們的導師；對於恐怖的眾生，我作為他們的無畏；爲了使受苦惱的眾生得到安樂。眾生的煩惱我為他們消除滅盡。我從過去、現在、未來所發起的殊勝心，修習各種善業，六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），一切功德，全部都回向，施給一切眾生，使他們歸於正路，一同昇華到美妙的果位，迅速成就佛道，乃至證得菩提（覺悟），不生懈怠，發起菩提心，悲憫眾生，生起廣大的慈心。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），心專注於一個境界，而不散亂。不應該有我執。又如過去、現在諸佛所發之愿，我應如他們一樣發願，產生各種清凈的善業。愿我和眾生，成就各種功德。又愿過去、現在所生的功德，愿和一切眾生，獲得無盡的財富。又能捨棄佈施，增益智慧，成就廣大的忍辱，常常修習善品，了知宿命的智慧，心中懷有大悲。愿各種眾生，所生之處，都具備如上的事情。接下來應當合掌，頂禮本部的尊主，憶念明王。然後依照法則，做各種事業。先用右手，取數珠（念珠），放在左手中，合掌捧著它，思念明王，用數珠而誦持真言。 佛部凈珠真言。 唵 遏部𫅑弭惹曳（勝利） 悉睇（成就）悉馱剌柹（目標） 莎縛訶 蓮華部凈珠真言。 唵 阿蜜栗讜（甘露） 伽迷室唎曳（吉祥） 室利摩里抳（光輝）莎縛訶 金剛部凈珠真言。 唵 枳里枳里 澇䁥[口*履] 莎縛訶 用右手
【English Translation】 English version: The Bodhicitta (the mind of enlightenment). Seeking the supreme, the nectar of liberation, the Siddhi (accomplishment) of Buddhahood. Sentient beings in the world suffer immeasurable pain. I shall save them, leading them away from the evil realms, removing all afflictions, and enabling them to attain liberation. They are tormented and oppressed by all kinds of suffering. Now, I arise with great compassion, generating the Bodhicitta (the mind of enlightenment), taking refuge for the sake of all beings. For beings without a protector, I shall be their refuge; for beings lost on their path, I shall be their guide; for beings filled with fear, I shall be their fearlessness; so that suffering beings may attain peace and happiness. I shall eliminate and extinguish the afflictions of all beings. From the virtuous mind I have generated in the past, present, and future, I cultivate all good deeds, the Six Paramitas (perfections of giving, morality, patience, diligence, concentration, and wisdom), and all merits. I dedicate them entirely, bestowing them upon all beings, guiding them to the right path, ascending together to the wondrous fruit, quickly attaining Buddhahood, and even reaching Bodhi (enlightenment), without laziness, generating the Bodhicitta (the mind of enlightenment), with compassion for all beings, arising with great loving-kindness. When will their various sufferings be eliminated and extinguished? For the sake of purifying the mind, constantly maintain the Six Recollections (recollection of the Buddha, Dharma, Sangha, morality, generosity, and deities), focusing the mind on one object, without distraction. There should be no ego-clinging. Furthermore, as the Buddhas of the past and present have made vows, I shall make vows like them, generating all pure and virtuous deeds. May I and all beings accomplish all merits. Moreover, may the merits generated in the past and present, together with all beings, obtain inexhaustible wealth. May we also be able to relinquish and give, increasing wisdom, accomplishing great patience, constantly cultivating virtuous qualities, knowing the wisdom of past lives, and holding great compassion in our hearts. May all beings, wherever they are born, possess the above-mentioned qualities. Next, one should join the palms, prostrate to the honored lord of the lineage, and remember the Vidyaraja (wisdom king). Then, according to the Dharma, perform all activities. First, with the right hand, take the rosary (prayer beads), place it in the left hand, hold it with joined palms, contemplate the Vidyaraja (wisdom king), and recite the mantra with the rosary. The Pure Bead Mantra of the Buddha Lineage. Om Abodhi Vajra Jaye Siddhi Siddha Rathaya Svaha The Pure Bead Mantra of the Lotus Lineage. Om Amrita Gamaye Shriye Shri Malini Svaha The Pure Bead Mantra of the Vajra Lineage. Om Kili Kili Vajri Hum Phat Svaha With the right hand
手大指。捻無名指頭。直舒中指。小指微屈。以頭指押中指上節側。左手亦然。右手掏念珠。通一切用。若阿毗遮嚕迦。豎其母指。捻數珠。印菩提子珠。佛部用蓮華子珠。觀音部用嚕挪啰叉子珠。金剛用三部各用。此等數珠。最為勝上。一切唸誦。應當執持。或用木槵子。或多羅樹子。或用土珠。或用螺珠。或用水精。或用真珠。或用牙珠或用赤珠。或諸摩尼珠。或用咽珠。或余草子。各隨於部觀色類。應取念持。若作阿毗遮迦法。應用諸首。而作數珠速成故。復為護持增驗故。
佛部持珠真言。
唵 那謨皤 伽縛底 悉[月悉] 悉[月悉] 娑馱野悉馱 剌柹 莎縛訶
蓮華部持珠真言。
唵 素么 底底室唎曳 缽頭么理抳莎縛訶
金剛部持珠真言。
唵 跋日羅 爾旦 惹曳 莎縛訶
用前件珠印。各依部中。而唸誦之。唸誦之時。珠置當心。不得高下。捧數珠時。微小低頭。以至誠心。頂禮三寶。次八大菩薩。次禮明王眷屬。次應持誦真言。想真言如對目前。如是傾誠。不應散亂心緣別境。但諸真言。初有唵字。及囊塞迦藍字者。應靜心中。作扇底迦唸誦。補瑟徴迦唸誦。皆應緩誦。或心念誦。或有真言。後有𤙖柹吒字者。當知皆應殺作急聲。作阿毗
【現代漢語翻譯】 現代漢語譯本 手的拇指按住無名指的指頭，伸直中指，小指稍微彎曲，用食指按在中指上節的側面。左手也一樣。右手撥動念珠，這適用於一切情況。如果是阿毗遮嚕迦（Abhicaruka，降伏法），就豎起拇指捻數珠。印菩提子珠（菩提樹的種子製成的念珠），佛部用蓮華子珠（蓮花的種子製成的念珠），觀音部用嚕挪啰叉子珠（一種植物的種子製成的念珠），金剛部三部都可以用。這些念珠最為殊勝。一切唸誦都應當執持念珠，或者用木槵子（一種樹的種子），或者多羅樹子（多羅樹的種子），或者用土珠，或者用螺珠，或者用水晶，或者用珍珠，或者用牙珠，或者用赤珠，或者各種摩尼珠（如意寶珠），或者用咽珠，或者其他草的種子。各自根據所屬的部，觀察顏色種類，相應地選取念持。如果作阿毗遮迦（Abhicara，降伏）法，應用各種首（頭部骨骼），來製作數珠，這樣能快速成就，並且爲了護持和增加效驗。
佛部持珠真言： 唵（Om，種子字） 那謨（Namo，皈依） 皤（bhava，存在） 伽縛底（bhagavate，世尊） 悉[月悉]（siddhi，成就） 悉[月悉]（siddhi，成就） 娑馱野（sadhaya，成辦） 悉馱（siddha，成就者） 剌柹（rastri，光輝） 莎縛訶（svaha，圓滿）
蓮華部持珠真言： 唵（Om，種子字） 素么（suma，花） 底底室唎曳（drtisriye，堅固吉祥） 缽頭么理抳（padmamalini，蓮花鬘） 莎縛訶（svaha，圓滿）
金剛部持珠真言： 唵（Om，種子字） 跋日羅（vajra，金剛） 爾旦（rdan，堅固） 惹曳（jaye，勝利） 莎縛訶（svaha，圓滿）
用前面的念珠和手印，各自依照所屬的部來進行唸誦。唸誦的時候，將念珠放在胸前，不要太高或太低。捧著念珠的時候，稍微低下頭，以至誠的心，頂禮三寶（佛、法、僧），然後是八大菩薩，再禮拜明王眷屬。然後應當持誦真言，觀想真言如同在眼前。這樣傾注誠心，不應該散亂心思，攀緣其他境界。但是各種真言，開頭有唵（Om）字，以及囊塞迦藍（nangaskaram，敬禮）字樣的，應當在安靜的心中，作扇底迦（santika，息災）唸誦，補瑟徴迦（pustika，增益）唸誦，都應當緩慢地念誦，或者心中唸誦。或者有的真言，後面有𤙖柹吒（phat）字樣的，應當知道都應該用急促的聲音，作阿毗（abhi，降伏）法。
【English Translation】 English version With the thumb of the hand pressing the tip of the ring finger, straighten the middle finger, slightly bend the little finger, and press the index finger on the side of the upper joint of the middle finger. The left hand is the same. The right hand manipulates the prayer beads, which is applicable in all cases. If it is Abhicaruka (subjugation ritual), then raise the thumb and manipulate the prayer beads. Use the seed beads of Bodhi (seeds of the Bodhi tree) for the mudra, use lotus seed beads for the Buddha section, use rudraksha seed beads for the Avalokiteshvara section, and the Vajra section can use all three. These prayer beads are the most supreme. All recitations should be performed holding prayer beads, either using seeds of Sapindus mukorossi, or seeds of Borassus flabellifer, or using clay beads, or using shell beads, or using crystal, or using pearls, or using ivory beads, or using red beads, or various mani beads (wish-fulfilling jewels), or using throat beads, or other grass seeds. Each according to the section to which they belong, observe the color and type, and select accordingly to hold and recite. If performing Abhicara (subjugation) rituals, various skulls should be used to make prayer beads, so that accomplishment can be achieved quickly, and for the sake of protection and increasing efficacy.
Mantra for Holding Beads in the Buddha Section: Om (seed syllable) Namo (homage) Bhavate (to the Blessed One) Siddhi (accomplishment) Siddhi (accomplishment) Sadhaya (accomplish) Siddha (accomplished one) Rastri (radiant) Svaha (completion)
Mantra for Holding Beads in the Lotus Section: Om (seed syllable) Suma (flower) Drtisriye (firm auspiciousness) Padmamalini (lotus garland) Svaha (completion)
Mantra for Holding Beads in the Vajra Section: Om (seed syllable) Vajra (diamond) Rdan (firm) Jaye (victory) Svaha (completion)
Use the aforementioned beads and mudras, each according to the section to which they belong, to perform recitations. When reciting, place the beads in front of the chest, neither too high nor too low. When holding the beads, slightly lower the head, with sincere heart, prostrate to the Three Jewels (Buddha, Dharma, Sangha), then to the Eight Great Bodhisattvas, and then pay homage to the retinue of the Vidyarajas. Then one should recite the mantra, visualizing the mantra as if it were in front of one's eyes. In this way, pour out sincerity, and one should not scatter the mind, clinging to other realms. However, for various mantras that begin with the syllable Om, and the syllable Nangaskaram (obeisance), one should, in a quiet mind, perform Santika (pacifying) recitations, and Pustika (increasing) recitations, all of which should be recited slowly, or recited in the mind. Or, for some mantras that end with the syllable Phat, one should know that all should be performed with a rapid voice, performing Abhi (subjugation) rituals.
遮嚕唸誦。及余忿怒唸誦。三部真言。應看字數多少。字有十五。應誦十五落叉。遍字有三十二者。應誦三落叉。過此數者。應誦十千遍已上。初誦之時。滿如上數。觀其部類。或上中下。或三種事。或觀聖者。說為天所說。為地居天所說。細觀部類。當誦持之。乃至成就如是初誦。若不先誦。遍滿念持。所求下法。尚不得成。況求上中。悉地成就。以是義故。作勝上心。而先念誦。但諸真言。初持誦時。已如前說。誦持遍數。分為十分。然後唸誦。既滿祈請真言主悉地因緣。初而無相貌。復從頭作第二第三祈請。若有相貌。即當依法念誦真言。若無境界。棄不應誦。祈請法則。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。恐與人禍。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。先說三時念誦法者。晝初分後分。於此二時。應當持誦。中分之時。如以澡浴。造諸善業。于夜三時。亦同于上。中分之間。訊息之事。于夜中時。持誦作阿毗遮嚕迦法。安坦馱囊法。起來多羅法。于夜分作說為勝上。若晝唸誦。夜作護摩。若夜持誦。晝作護
【現代漢語翻譯】 現代漢語譯本 遮嚕（Calu）唸誦，以及其他的忿怒唸誦，還有三部真言，應該檢視字數的多少。如果字數有十五個，就應該唸誦十五洛叉（Laksha，十萬）遍。如果字數有三十二個，就應該唸誦三洛叉遍。超過這個數字的，應該唸誦一萬遍以上。初次唸誦的時候，要念滿上述的遍數，觀察其部類，或者屬於上、中、下哪一類，或者屬於三種事業中的哪一種，或者觀察聖者，看是天所說，還是地居天所說。仔細觀察部類，應當誦持它，直到成就。像這樣初次唸誦，如果不先念誦，遍滿念持，所求的下等法尚且不能成就，更何況是求上等和中等的悉地（Siddhi，成就）。因為這個緣故，要以殊勝的心來先念誦。但是各種真言，初次持誦的時候，已經如前面所說，誦持的遍數，分為十分，然後唸誦。念滿后，祈請真言主賜予悉地的因緣。開始時如果沒有相貌顯現，就重新開始第二、第三次祈請。如果有了相貌顯現，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能成就。如果沒有境界，不應該誦持，如果勉強念持，恐怕會給人帶來災禍。初次持誦的時候，要在清凈隱秘的地方，開始誦持。從第一天誦持，直到疲憊不堪，遍數的多少，一定要依據規定，不應該增加或減少。先前所說的三時念誦法，是指白天初分和後分，在這兩個時間，應當持誦。中分的時候，可以用來澡浴，造作各種善業。夜晚的三時，也與白天相同。中分的時間，用來休息。在夜晚中時，持誦作阿毗遮嚕迦（Abhicaruka）法，安坦馱囊（Antardhana）法，起來多羅（Utthita Tara）法，在夜晚分作，被認為是殊勝的。如果在白天唸誦，夜晚就作護摩（Homa，火供），如果在夜晚持誦，白天就作護摩。
【English Translation】 English version Calu recitation, and other wrathful recitations, as well as the three sections of mantras, should be examined for the number of syllables. If there are fifteen syllables, one should recite fifteen Laksha (hundred thousand) times. If there are thirty-two syllables, one should recite three Laksha times. If it exceeds this number, one should recite ten thousand times or more. When reciting for the first time, one should complete the above number of recitations, observing its category, whether it belongs to the upper, middle, or lower class, or which of the three types of activities it belongs to, or observing the Holy One, whether it was spoken by the Devas (gods) or the earth-dwelling Devas. Carefully observe the category and then recite and hold it until accomplishment. Like this initial recitation, if one does not first recite and completely hold it, the lower-level Dharma that is sought will not be accomplished, let alone seeking the upper and middle Siddhi (accomplishments). For this reason, one should generate a supreme mind and first recite. However, for all mantras, when holding and reciting for the first time, as previously stated, divide the number of recitations into ten parts, and then recite. After completing the recitations, pray to the Lord of the Mantra for the causes and conditions of Siddhi. If there is no appearance at the beginning, start again for the second and third prayers. If there is an appearance, then one should recite the mantra according to the Dharma. If there is no realm, abandon it and do not recite it. The rules for prayer are the same as the rules for summoning. When praying, if in a dream, one sees the Lord of the Mantra turning away and leaving, or not speaking to you, one should start reciting again. Like this, pray again and again. If in a dream, one sees the Lord of the Mantra speaking to you, one should know that this person will soon achieve accomplishment. If there is no realm, one should not recite and hold it. If one forces oneself to recite and hold it, it is feared that it will bring misfortune to people. When holding and reciting for the first time, one should start reciting in a clean and secret place. From the first day of reciting, until one is exhausted, the number of recitations must be according to the rules, and should not be increased or decreased. The previously mentioned three times of recitation refer to the first and last parts of the day, during which one should hold and recite. The middle part of the day can be used for bathing and creating various good deeds. The three times of the night are the same as the day. The middle part of the time is used for rest. In the middle of the night, holding and reciting to perform Abhicaruka (fierce ritual) practices, Antardhana (invisibility) practices, and Utthita Tara (arisen Tara) practices, performed in the night, are considered supreme. If one recites during the day, one performs Homa (fire offering) at night. If one holds and recites at night, one performs Homa during the day.
摩。多具諸藥。唸誦之前。而作護摩。持誦了后。復作護摩。若能如是。最為其上。如前先出。所說團食。應作護摩。無問前後。恒依此法。唸誦護摩。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。伴不勤勞苦生怨。不過勤求。不生輕慢。唸誦之時。不作異語。身雖疲極。不縱放之。制諸惡氣。世間談話。皆不思念。不捨本尊。縱見奇相。而不怪之。唸誦之時。亦不分別。種種之相。持誦了時。應誦部尊主真言。或誦部母真言。誦此真言。當得衛護。無違部法。依于本法念誦了。或過本數。亦無所畏。應起誠心。作祈請云。我依本法。唸誦數滿。唯愿尊者。領受為證。于其夢中。為授教誨。正念誦時。若有謦欬。昏徊欠去。忌真言字。即起就水。作灑凈法。縱掏數珠。欠一欲匝。有斯病至。灑凈已。還從首念。被所障隔。為須一一皆從始。唸唸掏數珠。將畢之時。申禮一拜。終而復始。又申一禮。于畫像前。或於塔前。或於座所。隨唸誦處。數珠一匝。一睹尊顏。而作一禮。唸誦了已。安心凈慮。或想真言。及其尊主。三時念誦。但初中后夜。誠心作意。遍數多少。皆一例一類。不增不減。三時澡浴。三時塗地。獻華香水。種種供
【現代漢語翻譯】 現代漢語譯本 摩（Homa，護摩）。備好各種藥物。在念誦之前，先進行護摩。持誦完畢后，再次進行護摩。如果能夠這樣做，這是最好的。像前面所說的，先取出團食，應該用來做護摩。無論前後，始終依照這個方法。唸誦和護摩一起進行。或者在修法中，只進行護摩也能成就，但要知道也必須唸誦真言。如果這樣做，諸位明王（Vidyaraja）會感到歡喜，法驗容易成就。持誦的人，不生瞋怒，不追求欲樂，不應該自甘墮落，不與懶惰的人為伴，以免徒生怨恨，不過分強求，不產生輕慢之心。唸誦的時候，不講其他話。即使身體疲憊，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（Ishtadevata），即使見到奇異的景象，也不感到奇怪。唸誦的時候，也不分別種種的相。持誦完畢時，應該誦唸部尊主真言，或者誦唸部母真言。誦唸這些真言，能夠得到衛護，不違背部法。依照本法念誦完畢，或者超過了規定的數量，也不必害怕。應該以誠心，作祈請說：『我依照本法，唸誦數量已滿，唯愿尊者，領受作為證明，在我的夢中，給予我教誨。』正在念誦時，如果咳嗽、昏沉、打哈欠，要忌諱真言的字句，立即起身去取水，作灑凈法。即使撥動念珠，還差一點就滿一圈，發生了這種情況，灑凈之後，還要從頭開始唸誦。被所障隔，必須一一從頭開始。唸唸撥動念珠，將要結束的時候，恭敬地禮拜一次，結束之後又重新開始。再恭敬地禮拜一次，在畫像前，或者在佛塔前，或者在座位處，隨著唸誦的地方，念珠轉一圈，看一眼尊顏，作一次禮拜。唸誦完畢后，安心靜慮，或者觀想真言，以及真言的尊主。一天三次唸誦，只是在初夜、中夜、后夜，誠心誠意地作意，遍數的多少，都一樣，不增加也不減少。一天三次洗浴，一天三次塗地，獻上鮮花、香水，種種供養。
【English Translation】 English version Homa (Homa). Prepare all kinds of medicines. Before chanting, perform Homa first. After completing the chanting, perform Homa again. If you can do this, it is the best. As mentioned earlier, first take out the round food and use it for Homa. Regardless of before or after, always follow this method. Perform chanting and Homa together. Or in the practice, only performing Homa can also achieve success, but know that you must also chant the mantra. If you do this, all the Vidyarajas will be happy, and the effectiveness of the practice will be easily achieved. The person who chants does not generate anger, does not pursue desires, should not degrade oneself, should not associate with lazy people to avoid creating resentment, does not demand excessively, and does not generate contempt. When chanting, do not speak other words. Even if the body is tired, do not indulge oneself. Control all evil thoughts, and do not think about worldly conversations. Do not abandon the Ishtadevata, and do not be surprised even if you see strange phenomena. When chanting, do not distinguish between various appearances. When the chanting is completed, one should recite the mantra of the principal deity of the family, or recite the mantra of the mother of the family. Reciting these mantras can provide protection and not violate the family's rules. After completing the chanting according to the original method, or exceeding the prescribed number, there is no need to be afraid. One should sincerely make a prayer, saying: 'I have completed the chanting according to the original method, and I hope that the venerable one will accept it as proof and give me teachings in my dream.' While chanting, if there is coughing, drowsiness, or yawning, avoid the words of the mantra, and immediately get up to fetch water and perform the sprinkling purification. Even if the prayer beads are almost completed, and this situation occurs, after sprinkling and purifying, start chanting from the beginning again. Being obstructed, one must start from the beginning one by one. Recite and move the prayer beads, and when about to finish, respectfully bow once, and start again after finishing. Bow respectfully again, in front of the image, or in front of the pagoda, or in the seat, according to the place of chanting, turn the prayer beads once, look at the venerable face, and make a bow. After completing the chanting, settle the mind and purify thoughts, or visualize the mantra and its principal deity. Chant three times a day, only in the early night, middle night, and late night, sincerely and attentively, the number of recitations is the same, neither increasing nor decreasing. Bathe three times a day, apply the ground three times a day, and offer flowers, fragrant water, and various offerings.
養。除去萎華應具三衣。又內衣一日三時。浣濯其衣乾燥。香薰灑凈。一一時中隨聽作一。別置睡衣及以澡衣。於此二時。替換內衣。日別一洗其衣乾燥。聽以熏灑。獻尊缽器。三時洗挑。既除萎華。續致新者。三時常誦大乘般若等經。及作制多涂曼荼羅。先誦承事真言既了。請祈未得。于中不廢闕。一時二時乃至一向。應當唸誦。不得間斷。若魔障者。病癭身心。則不精誠。便常放逸。身心疲勞。違於時節。不依法則。或時不浴。作持唸誦。及以護摩。不應作數。攝心用行。依法念誦。其此數者。應記為數。作護摩時。唸誦之時。請召之時。此三事中。所有真言遍數。一一皆須依法滿數。縱慾數滿。欠一未了。而有障起。更從頭數。若不依法。作皆不成。若有依作曼荼羅時。或日月蝕時。於此二時。加法念誦。其福增高。不久成就。無有疑也。若於八大靈塔。或於過去諸佛菩薩行處。最為勝上。或於正月十五日時。亦為勝時。或於師主處。受真言先經承事。便當念時。不久速成。于夢中見真言主。而指授者。依彼法則。亦速成就彼唸誦人。供養僧伽處所尊勝。或當時分加精誠。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。應當廣供
【現代漢語翻譯】 現代漢語譯本 供養。應當脫去破舊的衣服，準備好三衣（僧侶的袈裟）。貼身內衣一天清洗三次，洗后曬乾，用香薰過並灑凈。每次換洗內衣時，可以隨自己的意願做一些事情。另外準備睡衣和洗澡時穿的衣服，在這兩個時間段替換內衣。每天清洗一次，曬乾後用香薰過。獻上尊貴的缽器，每天清洗三次。脫去破舊的衣服后，換上新的。每天三次誦讀大乘般若等經典，並製作壇城（曼荼羅），先誦唸承事真言，然後祈求未得到的。在此期間不要中斷，一時、兩時乃至一直都要念誦，不得間斷。如果受到魔的干擾，或者身心有疾病，就不能精誠，常常放縱自己，身心疲勞，不遵守時節，不按照法則，或者不洗浴就進行持咒唸誦和護摩（火供），這些都不應計算在內。收攝心神，依法念誦，這些次數應該記錄下來。在做護摩時、唸誦時、請召時，這三件事中，所有真言的遍數，都必須依法念誦圓滿。即使快要念滿，只差一遍沒有完成，但如果出現障礙，就要從頭開始唸誦。如果不依法進行，一切都不會成功。如果在製作壇城時，或者在日食、月食時，在這兩個時間段，增加唸誦，其福報會增加，不久就能成就，沒有疑問。如果在八大靈塔，或者在過去諸佛菩薩修行的地方，這些地方最為殊勝。或者在正月十五日，也是殊勝之時。或者在師父處接受真言，先進行承事，然後唸誦，不久就能快速成就。如果在夢中見到真言主（Mantras deity），並得到他的指點，按照他的法則，也能快速成就。唸誦的人，在供養僧伽（Sangha）的地方最為尊勝，或者在當時更加精誠，即使次數沒有念滿，因為這種殊勝的緣故，真言主也會高興地賜予成就。應當知道這種快速成就的悉地（Siddhi，成就），不會長久，會壞滅。因此，先進行承事，然後獲得的成就，才說是堅固的。在先進行承事時，應當廣行供養。
【English Translation】 English version Offerings. One should remove worn-out garments and prepare the three robes (Kasaya of a monk). The inner garment should be washed three times a day, dried, and purified with incense and sprinkling. Each time the inner garment is changed, one can do as one pleases. Separately prepare sleeping garments and bathing garments, and replace the inner garment during these two times. Wash the garment separately each day and dry it. Listen to the incense and sprinkling. Offer the venerable alms bowl, washing and cleaning it three times a day. After removing the worn-out flowers, continue to offer new ones. Three times a day, constantly recite the Mahayana Prajna Sutras and create mandalas. First, recite the 'Chengshi' (service) mantra, and then pray for what has not been obtained. Do not interrupt during this period, recite for one time, two times, or even continuously, without interruption. If disturbed by demons, or if there is illness in body and mind, one cannot be sincere, and will often indulge oneself, becoming physically and mentally exhausted, disobeying the seasons, and not following the rules. Or, without bathing, one performs mantra recitation and homa (fire offering), which should not be counted. Gather the mind and recite according to the Dharma. These numbers should be recorded. During homa, recitation, and invocation, the number of times each mantra is recited must be completed according to the Dharma. Even if it is about to be completed, with only one recitation remaining, but an obstacle arises, one must start reciting from the beginning. If one does not act according to the Dharma, nothing will be accomplished. If one is creating a mandala, or during a solar or lunar eclipse, during these two times, increase the recitation, and the merit will increase, and one will soon achieve success, without doubt. If one is at the eight great stupas, or at the places where past Buddhas and Bodhisattvas practiced, these places are the most supreme. Or on the fifteenth day of the first month, it is also an auspicious time. Or if one receives a mantra from the master, first perform service, and then recite, one will soon achieve success quickly. If one sees the Mantra deity in a dream and receives guidance, according to his rules, one can also quickly achieve success. The place where the reciter makes offerings to the Sangha is the most venerable, or if one is more sincere at that time, even if the number of recitations is not completed, because of this auspiciousness, the Mantra deity will be pleased and grant success. One should know that this Siddhi (accomplishment) that is quickly achieved will not last long and will be destroyed. Therefore, the achievement obtained after first performing service is said to be firm. When first performing service, one should make extensive offerings.
養。于日月蝕時。八日十五日。復加獻供。諸神仙眾。如餘部說前等日。加諸事業。齋戒等事。是日復加獻供。本明真言主。瓶盛香水。插垂華枝。或取閼伽器。用甘露軍荼利真言之。自灌其頂。能除魔障。或於其日。獻諸飲食。涂曼荼羅。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。前所[怡-臺+貞]像舍利塔等。忽然搖動。或光焰出。當知不久速得成就。得成就時。有何相貌。所謂身輕病苦永除。增益勝慧。以無畏。身威光現建。夜夢常見清凈實事。心恒安泰。于誦唸時。及諸事業。不生疲倦。身出奇于惠施。欽敬尊德。于真言主。應生敬仰。成就之時。如現上事。當知即是成就相貌。先承事了。依於法則。供養本尊。應加獻供。及以護摩。先承事法。依數既了。次應復作。悉地念誦。復先求愿。于其夢中。而希境界。作先承事法。則所念誦處作悉地念誦。不應移處。有諸難事。依前唸誦。應作持罰。取部主尊真言。誦一千遍。或時念誦。本持真言。經十萬遍。若離此者。還如前說。知作承事。正念誦時。忽然錯誤。誦余真言。既知錯誤。誠心懺悔過。由於逸故。致斯誤。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
【現代漢語翻譯】 供養。在發生日食、月食的時候，以及每月的初八、十五，都要增加獻供。對諸神仙眾的供養，如同其他經典所說，在之前的日子裡，增加各種事業，齋戒等事宜。在這些日子裡，還要增加對本明真言主（指所修持的本尊）的獻供。用瓶子盛滿香水，插上美麗的華枝，或者取用閼伽器（一種供水器），用甘露軍荼利真言（一種真言）加持，然後自己灌頂，能夠消除魔障。或者在這些日子裡，獻上各種飲食，繪製曼荼羅（壇城），以及進行護摩（火供），點燈等供養，都必須增加。有些法門中，只是說要持誦真言，自然就會有靈驗顯現。之前所供奉的佛像、舍利塔等，忽然搖動，或者發出光焰，應當知道不久就能迅速成就。得到成就的時候，會有什麼樣的相貌呢？就是身體輕盈，病痛永遠消除，增長殊勝的智慧，以無畏的身姿，威光顯現。夜裡經常夢見清凈真實的事情，內心恒常安泰。在誦唸真言的時候，以及進行各種事業的時候，不會感到疲倦。身體力行地樂於佈施，欽佩尊敬有德之人。對於真言主（本尊），應當生起敬仰之心。成就的時候，如果出現以上這些事情，就應當知道這就是成就的相貌。先完成承事（指事前準備和供養），依照法則，供養本尊，應當增加獻供以及護摩。先完成承事法，依照數量完成後，接下來應當再做悉地念誦（指為成就而進行的唸誦）。再次先求愿，在夢中希望得到境界。在做先承事法的地方進行悉地念誦，不應當移動地方。如果遇到困難的事情，依照之前的方法念誦，應當進行持罰（指自我懲罰）。取部主尊（指所屬部的主尊）的真言，誦一千遍，或者唸誦本持真言（自己所修持的真言）十萬遍。如果離開這些，就和之前說的一樣。知道要做承事，正在念誦的時候，忽然錯誤地誦了其他的真言。既然知道錯誤了，就要誠心懺悔過錯，因為疏忽的緣故，導致了這樣的錯誤，愿尊（指本尊）捨棄我的過錯，然後再次頂禮。必須重新開始唸誦。如果在不清凈的地方，因為心放逸的緣故，誦了本真言，一旦自覺，就應當進行懲罰，到持誦的地方，誦
【English Translation】 Offerings. During solar and lunar eclipses, as well as on the eighth and fifteenth days of each month, additional offerings should be made. Offerings to the various deities and immortals should be done as described in other scriptures, adding various activities and fasting on the aforementioned days. On these days, also increase offerings to the principal mantra deity (referring to the main deity being practiced). Fill a vase with fragrant water, insert beautiful flower branches, or use an Argha vessel (a water offering vessel), bless it with the Amrita Kundali mantra (a type of mantra), and then self-initiate by pouring it over your head, which can eliminate demonic obstacles. Alternatively, on these days, offer various foods, draw a Mandala (sacred diagram), and perform Homa (fire offering), light lamps, and other offerings, all of which must be increased. In some Dharma methods, it is simply said that by reciting mantras, miraculous signs will naturally appear. The previously offered Buddha images, Sharira stupas (relic pagodas), etc., may suddenly shake or emit light. You should know that you will soon achieve rapid accomplishment. When you attain accomplishment, what will be the signs? It will be that the body becomes light, illnesses are permanently eliminated, supreme wisdom increases, and a fearless and majestic presence manifests. You will often dream of pure and real events at night, and your mind will be constantly peaceful. When reciting mantras and engaging in various activities, you will not feel tired. You will be eager to give generously and respect virtuous individuals. You should develop reverence for the principal mantra deity (the main deity). When these things appear at the time of accomplishment, you should know that these are the signs of accomplishment. First, complete the preliminary services (referring to prior preparations and offerings), and according to the rules, make offerings to the principal deity, and increase the offerings and Homa. After completing the preliminary service methods according to the prescribed number, you should then perform Siddhi recitation (recitation for accomplishment). Again, first make a wish, hoping to attain a state in your dreams. Perform the preliminary service methods in the place where you will perform the Siddhi recitation, and do not move the location. If you encounter difficult matters, recite according to the previous methods, and you should perform self-punishment. Take the mantra of the principal deity of the family (referring to the main deity of the lineage), and recite it one thousand times, or recite your own mantra (the mantra you are practicing) one hundred thousand times. If you deviate from these, it will be as previously stated. Knowing that you must perform the preliminary services, if you suddenly recite the wrong mantra while reciting, and you realize your mistake, sincerely repent for your error. Because of negligence, this mistake occurred. May the honored one (referring to the deity) forgive my mistake, and then prostrate again. You must start reciting again from the beginning. If you recite your own mantra in an unclean place due to mental laxity, once you become aware of it, you should perform punishment and go to the place of recitation, and recite
部尊主真言七遍。半月一日不食。次服五凈真言。經百八遍。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。
那謨皤伽縛底烏瑟膩沙野弭秫 睇弭羅制始米 扇底伽[口*履] 莎縛訶
蓮華部五凈真言曰。
那謨剌怛那怛 啰耶野 那莫阿利耶縛嚧枳底濕縛啰耶 菩提薩埵野 摩訶迦嚕抳迦耶 唵野輸制 娑婆訶
金剛部五凈真言。
那謨剌怛那 怛啰耶野 那謨室戰拏跋日啰播拏曳摩訶藥麧灑遷那播亸曳
唵始棄始棄䁥么黎缽羅䏶缽羅皤莎縛黎諦制諦饒縛底缽羅皤縛底莎縛訶
取黃牛乳酪蘇糞尿。各別真言。經百八遍。和置一處。復百八遍。以波羅舍中盛之。或諸乳樹葉。或閼伽器。以茅草攪。誦真言經百八遍。後面向東。蹲踞而坐。頓服三合。如是度如藥合升合。當服之時。不應致語。唸誦之時。像現聲語。先應簡敵。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。勸作惡事亦魔作。若見惡夢。即須先誦部母真言。經一百八遍。若不先誦。部母真言。不可唸誦。若唸誦時。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
【現代漢語翻譯】 現代漢語譯本 誦唸部尊主（Kulapati）真言七遍。每月初一和十五齋戒不食。然後服用五凈真言，唸誦一百零八遍后服用。服用這五凈之後，半個月內所食用的污穢之物，都將變得清凈，真言的力量會增強。
佛部五凈真言曰：
那謨皤伽縛底烏瑟膩沙野弭秫睇弭羅制始米 扇底伽[口*履] 莎縛訶
蓮華部五凈真言曰：
那謨剌怛那怛啰耶野 那莫阿利耶縛嚧枳底濕縛啰耶（Avalokiteśvara，觀自在） 菩提薩埵野 摩訶迦嚕抳迦耶 唵野輸制 娑婆訶
金剛部五凈真言：
那謨剌怛那 怛啰耶野 那謨室戰拏跋日啰播拏曳（Vajrapani，金剛手）摩訶藥麧灑遷那播亸曳
唵始棄始棄䁥么黎缽羅䏶缽羅皤莎縛黎諦制諦饒縛底缽羅皤縛底莎縛訶
取黃牛乳、酪、蘇、糞、尿。分別唸誦真言一百零八遍。混合在一起，再念誦一百零八遍。用波羅舍（Palasha）樹的容器盛放，或者用各種乳樹的葉子，或者用閼伽（Argha）器。用茅草攪拌，誦唸真言一百零八遍。然後面向東方，蹲踞而坐，一次性服用三合（Goh）。像這樣按照藥量，服用升合。在服用的時候，不應該說話。唸誦的時候，如果出現佛像或者聽到聲音，首先應該辨別是否是敵人作祟。立即誦唸部尊主真言及手印。如果是魔所為，自然會退去，或者說出與本法相異的語言，應當知道是魔在作祟。或者說出勸人作惡的語言，也是魔在作祟。如果做了惡夢，就必須先誦唸部母真言一百零八遍。如果不先誦唸部母真言，就不可唸誦其他真言。如果唸誦的時候，數量減少，不應該停止，如果增加則沒有過錯。如上所說，唸誦的次第，都必須依照此法。如果違背此法，想要獲得悉地（Siddhi，成就），是不可能得到的。
【English Translation】 English version Recite the Kulapati (chief of the family) mantra seven times. Fast on the first and fifteenth days of each month. Then take the Five Pure Mantras, reciting them one hundred and eight times before taking them. After taking these Five Pure substances, the impure food consumed within half a month will become pure, and the power of the mantra will increase.
The Five Pure Mantra of the Buddha Family:
Namo Bhagavate Usnisa ya mi shuddhe mi ra te shime shanti ga [口*履] svaha
The Five Pure Mantra of the Lotus Family:
Namo Ratna Trayaya Namo Arya Avalokiteśvaraya (Avalokiteśvara, the one who observes the sounds of the world) Bodhisattvaya Mahakarunikaya Om Yasute Svaha
The Five Pure Mantra of the Vajra Family:
Namo Ratna Trayaya Namo Ścandavajrapanaye (Vajrapani, the one who holds the vajra) Mahayaksa candapadaye
Om śikhi śikhi mārī prajñe prajñābhāsvarī tīkṣṇe tīkṣṇe dhāvati prajñābhāvati svaha
Take yellow cow's milk, yogurt, ghee, excrement, and urine. Recite the mantra for each separately one hundred and eight times. Mix them together and recite it again one hundred and eight times. Store it in a Palasha vessel, or in the leaves of various milk-producing trees, or in an Argha vessel. Stir with thatch grass, reciting the mantra one hundred and eight times. Then, facing east, squat and sit, and take three Goh (a unit of measurement) at once. In this way, according to the dosage, take Sheng and Goh. When taking it, one should not speak. When reciting, if an image of the Buddha appears or a sound is heard, one should first discern whether it is the work of an enemy. Immediately recite the Kulapati mantra and mudra. If it is the work of a demon, it will naturally retreat, or if it speaks a language different from this Dharma, one should know that it is the work of a demon. Or if it speaks words that encourage evil deeds, it is also the work of a demon. If you have a bad dream, you must first recite the Mother Mantra one hundred and eight times. If you do not recite the Mother Mantra first, you cannot recite other mantras. If the number of recitations is reduced, you should not stop; if it increases, there is no fault. As mentioned above, the order of recitation must be followed. If you violate this method and want to obtain Siddhi (accomplishment), it is impossible.
也。◎
◎蘇悉地羯羅經光顯品第十九
複次今說增益神威。令使歡喜。所持真言。而速成就。先具香水。澡浴身手。于上時日。加諸供養。復取蘇摩那華。一百八枚。取一一華。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。加以沙糖及酪。復作護摩。燒木一百八撅木不過量。次用乳酪和蜜護摩一百八遍。次用蘇酪和粳米飯百八遍。而作護摩。此三護摩。經三七日。或復五日。或復三日。此三日既了。應取乳粥。和以牛蘇。一百八遍。復作護摩。此既終取閼伽器。誦以真言。經一百八遍。傾致少水。而作護摩。作此等法。真言增威。謂異真言。截漸其威。自得增益。或真言損益。或被羅𡁶真言不行。或被繫縛真言。遞相交雜。或真言字增加。如上等患。盡皆除去。而得增威。諸護摩中。所說藥草。隨取其一。經一百夜。而作護摩真言。歡喜而得增威。復取諸香。和作香泥。作本尊形。獻忙攞底華。燒膠樹香。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。非直盡日夜亦獻之。法事了時。如法發遣。送致大河。如上次第。依此法則作者
【現代漢語翻譯】 現代漢語譯本 ◎蘇悉地羯羅經光顯品第十九
再次，現在講述如何增益神威，使諸神歡喜，所持真言迅速成就。首先準備好香水，沐浴身體和手。在吉時吉日，增加各種供養。然後取蘇摩那花（茉莉花）一百零八朵，取每一朵花，誦唸真言二十一遍，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（主要供奉的神祇），接著獻上涂香和燒香，特別是奇特的香氣。再獻上飲食，如先前所說，加入砂糖和乳酪。
再進行護摩（火供），燒一百零八根木柴，木柴不要超過一定的大小。接著用乳酪和蜂蜜混合，護摩一百零八遍。然後用酥油、乳酪和粳米飯混合，護摩一百零八遍。這三種護摩，持續三七日（二十一日），或者五日，或者三日。這三日結束后，應該取乳粥，和以牛油，護摩一百零八遍。結束后，取閼伽器（供水器），誦唸真言一百零八遍，傾倒少許水，進行護摩。做這些法事，真言就能增加威力。如果其他真言逐漸失去威力，也能因此得到增益。或者真言有所損益，或者被羅剎（惡鬼）阻礙真言無法生效，或者被束縛真言，或者真言之間互相沖突，或者真言的字增加，像以上這些問題，都能完全去除，而得到增威。
在各種護摩中，所說的藥草，隨意取其中一種，持續一百個夜晚進行護摩，真言會歡喜而得到增威。再取各種香，和合製成香泥，製作本尊的形象，獻上忙攞底華（曼陀羅花），燒膠樹香，或者堅木香，一日三次，誦唸真言一百零八遍，真言會歡喜而得到增威。製作這個本尊形象，放置在荷葉上，或者芭蕉葉，或者乳樹葉，或者各種草葉上，不僅僅是白天，夜晚也要供獻。法事結束后，如法遣送，送到大河中。如上次的順序，依照這個法則去做的人。
【English Translation】 English version ◎Susiddhikara Sutra, Chapter 19: Manifestation of Light
Furthermore, now I will speak of increasing divine power, causing deities to rejoice, and swiftly accomplishing the mantras held. First, prepare fragrant water to bathe the body and hands. On auspicious days and times, increase offerings. Then, take one hundred and eight Sumanas flowers (Jasmine flowers). Take each flower and 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 principal deity, then offer scented paste and incense, especially those with unique fragrances. Then offer food and drink, as previously described, adding sugar and yogurt.
Then perform Homa (fire offering), burning one hundred and eight pieces of wood, the wood should not exceed a certain size. Next, mix yogurt and honey, and perform Homa one hundred and eight times. Then mix ghee, yogurt, and rice, and perform Homa one hundred and eight times. These three Homas should be performed for three weeks (twenty-one days), or five days, or three days. After these three days, one should take milk porridge, mixed with ghee, and perform Homa one hundred and eight times. After this is completed, take the Arghya vessel (water offering vessel), recite the mantra one hundred and eight times, pour a small amount of water, and perform Homa. By performing these rituals, the mantra will increase in power. If other mantras gradually lose their power, they can also be increased. Or if the mantra is damaged or diminished, or if Rakshasas (demons) hinder the mantra from being effective, or if the mantra is bound, or if the mantras conflict with each other, or if the syllables of the mantra are increased, all the above problems can be completely removed, and power can be increased.
Among the various Homas, take any one of the herbs mentioned, and perform Homa for one hundred nights, the mantra will rejoice and gain power. Then take various fragrances, mix them into fragrant mud, create an image of the principal deity, offer Mandara flowers, burn Guggul incense, or solid wood incense, three times a day, recite the mantra one hundred and eight times, the mantra will rejoice and gain power. Create this image of the deity, place it on a lotus leaf, or a banana leaf, or a milk tree leaf, or various grass leaves, and offer it not only during the day but also at night. After the ritual is completed, respectfully send it off, and send it to a large river. In the same order as before, those who act according to this rule.
。本尊歡喜。速賜悉地。
蘇悉地羯羅經本尊灌頂品第二十
複次先承事了。若欲真言主增加威德故應灌之。取以金瓶。或銀銅等。或新瓦瓶。盛滿香水。置於五寶。華葉果香。五種穀子。種種涂香。或堅諸香末。以新彩帛系其瓶。項[打-丁+(乖-北+比)]諸亸樹枝。或乳樹枝。用部尊主真言。或用部母真言。一百八遍。然後灌其真言主頂。應用金作。或以沉檀。而作其形。置於座上。而灌頂之。灌頂既了。復當獻華香等物。或諸瓔珞。種種供養具。而供養之。及作護摩。並加唸誦。如是作者。能令本尊。增加威力。速得悉地。先承事者。作唸誦時。應灌本尊。取閼伽器。摽相本尊。而灌頂之。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。或時用蘇。或時用蜜。盛滿瓶中。內建七寶。如法執持。灌本尊頂。所祈之愿。速得滿足。
蘇悉地羯羅經祈請品第二十一
複次廣說祈請法則。于白黑二月八日十四日十五日。或日月蝕時。一日不食。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
【現代漢語翻譯】 本尊（Ishtadevata，個人崇拜的神）會感到歡喜，迅速賜予成就（Siddhi，超自然力量或精神成就）。
《蘇悉地羯羅經》本尊灌頂品第二十
再次，如果已經完成了先前的承事（Seva，服務或奉獻），若想讓真言主（Mantradhari，持有真言者）增加威德（Tejas，力量和光輝），就應該進行灌頂。取一個金瓶，或者銀、銅等材質的瓶子，或者新的瓦瓶，盛滿香水，放入五寶（Pancharatna，金、銀、珍珠、珊瑚、琥珀），鮮花、樹葉、水果、香料，五種穀子（Panchadhanya，稻米、大麥、芝麻、綠豆、黍），各種涂香，或者堅固的香末。用新的彩帛繫住瓶頸，插上[打-丁+(乖-北+比)]諸亸樹枝，或者乳樹枝。使用部尊主真言（Kula-devata-mantra，家族神真言），或者使用部母真言（Kula-devi-mantra，家族女神真言），唸誦一百零八遍，然後灌注到真言主的頭頂。應該用黃金製作，或者用沉香、檀香製作其形象，放置在座位上，然後進行灌頂。灌頂完成後，再次獻上鮮花、香等物品，或者各種瓔珞（飾品），各種供養具，來供養它。並進行護摩（Homa，火供），並增加唸誦。這樣做了，能夠讓本尊增加威力，迅速獲得成就。先前承事者，在進行唸誦時，應該灌頂本尊。取閼伽器（Arghapatra，盛放供水的容器），象徵本尊，然後進行灌頂。或者自己沐浴完畢后，也應該想念本真言主，三次或七次，然後進行灌頂。先前承事時，不應該忘記。或者有時用酥油，有時用蜂蜜，盛滿瓶中，內建七寶（Saptaratna，七種珍寶），如法執持，灌注本尊的頭頂，所祈求的願望，迅速得到滿足。
《蘇悉地羯羅經》祈請品第二十一
再次，廣泛地講述祈請的法則。在白月（ शुक्ल पक्ष，新月到滿月期間）或黑月（ कृष्ण पक्ष，滿月到新月期間）的初八、十四、十五日，或者日月蝕的時候，一天不吃飯，或者經過七天，沐浴清凈，穿上新的乾淨衣服，離開早晨的太陽，而進行祈請的人，應該用白月，誦唸扇底迦真言（Shantika-mantra，息災真言），而進行祈請。又在傍晚，用各種湯水，以及用真言，沐浴清凈，去除各種污垢，灑沾五個地方，如法供養本真言主。又獻上閼伽，加上誦唸真言一百零八遍。
【English Translation】 May the Ishtadevata (personal deity) be pleased and quickly grant Siddhi (accomplishment, either supernatural or spiritual).
Susiddhikara-sutra, Chapter 20: Consecration of the Principal Deity
Furthermore, after having performed the preliminary Seva (service or devotion), if one wishes to increase the power and glory (Tejas) of the Mantradhari (holder of the mantra), one should perform Abhisheka (consecration). Take a golden pot, or one made of silver, copper, or a new earthenware pot, fill it with fragrant water, and place within it the Pancharatna (five precious gems: gold, silver, pearl, coral, amber), flowers, leaves, fruits, incense, the Panchadhanya (five grains: rice, barley, sesame, mung bean, millet), various scented pastes, or powdered solid incense. Tie the neck of the pot with a new colored cloth, and insert branches of [打-丁+(乖-北+比)]諸亸 trees, or milky trees. Using the Kula-devata-mantra (family deity mantra) or the Kula-devi-mantra (family goddess mantra), recite it one hundred and eight times, and then pour it over the head of the Mantradhari. One should make its form with gold, or with agarwood and sandalwood, place it on a seat, and then perform the Abhisheka. After the Abhisheka is completed, one should again offer flowers, incense, and other items, or various necklaces (ornaments), and various articles of offering, to worship it. And perform Homa (fire offering), and increase the recitation. By doing so, one can increase the power of the principal deity and quickly attain Siddhi. The one who performed the preliminary Seva, when performing the recitation, should consecrate the principal deity. Take an Arghapatra (vessel for offering water), symbolizing the principal deity, and then perform the Abhisheka. Or after bathing oneself, one should also contemplate the principal Mantradhari, three or seven times, and then perform the Abhisheka. One should not forget this during the preliminary Seva. Or sometimes use ghee, sometimes use honey, fill the pot, place within it the Saptaratna (seven precious gems), hold it properly, and pour it over the head of the principal deity, and the desired wishes will be quickly fulfilled.
Susiddhikara-sutra, Chapter 21: Supplication
Furthermore, a broad explanation of the rules of supplication. On the eighth, fourteenth, or fifteenth day of the white (Shukla Paksha, waxing moon) or black (Krishna Paksha, waning moon) fortnight, or during a solar or lunar eclipse, fasting for one day, or for seven days, bathing and being purified, wearing new and clean clothes, away from the morning sun, one who supplicates should, during the white fortnight, recite the Shantika-mantra (pacifying mantra) and perform the supplication. Also in the evening, with various waters and with mantras, bathe and be purified, removing all impurities, sprinkle in five places, and properly worship the principal Mantradhari. Also offer Arghya (water offering), and add the recitation of the mantra one hundred and eight times.
。用阇底華粖。大開者灑栴檀香水。持奉獻之。又廣獻食。名烏那梨食。食中加酪。以忙攞底華。作鬘供養。先取牛蘇。而作護摩。一百八遍。次用娑護摩。一百八遍。用白㲲縷。或佈線縷。令童女合。索一真言一結。當結七結。復真言七遍。繫在臂肘上。左脅而臥。思念真言主。得進止已。隨意而住。安置房座。上散花想念尊形。于其夢中。見自部主。或見真言主。或見明王。當知此相成就之相。或見三寶。或見諸菩薩。或見四眾。或見供養者。悉地之相。或見自身誦持真言。作諸事等。或見身著白凈衣服。或見他來恭敬供養。當知勝上悉地才近。或見發山峰。或見乘象。或見度大河海。或見升果樹上。或見乘師子。或乘牛鹿與諸餘等。或乘飛鵝孔雀。一切飛禽。或見美女身被瓔珞手持華瓶。或香華蓋。圍繞行道。或見受得。像馬車乘。諸寶物等。見是等相。悉地之相。或夢得華果根牛蘇乳酪稻華等物。所成就藥。悉地之相。先承事時。夢示成就藥。及得數珠。得是相者。當知即須。更作持誦法。或見熏馥自身。或見澡浴清凈。或見身帶瓔珞。見是相已。便作持誦。當速悉地。作持誦法。取阇底華。一百八枚。用部母真言。兼本真言。和誦一百八遍而供養之。復取白檀香。真言百八遍知是祈請隨意臥。夢本真言自當
【現代漢語翻譯】 現代漢語譯本： 用阇底華（Jasminum sambac，茉莉花）粖（末，粉末）。用大開者灑栴檀香水（sandalwood water，檀香水）。持奉獻之。又廣泛獻食，名叫烏那梨食（Unari food）。食物中加入乳酪。用忙攞底華（Mandara flower，曼陀羅花）做成花鬘供養。先取牛蘇（clarified butter，澄清的黃油），做護摩（homa，火供）一百零八遍。其次用娑護摩（Sohoma，娑火供）一百零八遍。用白色㲲縷（woolen thread，羊毛線），或佈線縷（cotton thread，棉線），讓童女合作，用一個真言打一個結，總共打七個結。再念誦真言七遍，繫在臂肘上。左脅而臥，思念真言主。得到允許后，隨意而住。安置房座，在上面散花，想念尊形。在他的夢中，見到自部主（deity of one's own lineage，自身所屬的本尊），或見到真言主（mantra deity，真言的主尊），或見到明王（Vidyaraja，忿怒尊），應當知道這是成就之相。或者見到三寶（the Three Jewels，佛法僧），或者見到諸菩薩（Bodhisattvas），或者見到四眾（the four kinds of disciples，比丘、比丘尼、優婆塞、優婆夷），或者見到供養者，這是悉地（Siddhi，成就）之相。或者見到自身誦持真言，做各種事情等等。或者見到身穿白凈衣服，或者見到他人前來恭敬供養，應當知道殊勝的悉地才剛剛臨近。或者見到發山峰，或者見到乘象，或者見到度過大河海，或者見到登上果樹上，或者見到乘坐獅子，或者乘坐牛、鹿以及其他等等。或者乘坐飛鵝、孔雀，一切飛禽。或者見到美女，身上佩戴瓔珞，手持華瓶，或者香華蓋，圍繞行道。或者見到受得像、馬、車乘，各種寶物等等。見到這些相，是悉地之相。或者夢到得到華、果、根、牛蘇、乳酪、稻華等物，這是所成就藥的悉地之相。先前承事時，夢中顯示成就藥，以及得到數珠（rosary，念珠）。得到這些相的人，應當知道立即需要，再做持誦法。或者見到薰香自身，或者見到澡浴清凈，或者見到身帶瓔珞。見到這些相以後，便作持誦，當迅速悉地。作持誦法，取阇底華（Jasminum sambac，茉莉花）一百零八枚，用部母真言（the mantra of the mother of the family，部母的真言），兼本真言（root mantra，根本真言），和誦一百零八遍而供養之。再取白檀香，真言一百零八遍，知道這是祈請，隨意臥下，夢中本真言自然會...
【English Translation】 English version: Use powdered Jasminum sambac (Jati flower). Sprinkle sandalwood water with a large opening. Hold and offer it. Also, make extensive food offerings, called Unari food. Add cheese to the food. Make garlands with Mandara flowers for offering. First, take clarified butter and perform Homa (fire offering) one hundred and eight times. Next, perform Sohoma one hundred and eight times. Use white woolen thread or cotton thread, and have young girls cooperate to tie one knot for each mantra, tying a total of seven knots. Then, recite the mantra seven times and tie it on the arm. Lie down on the left side, contemplating the mantra deity. Once permission is granted, stay as you wish. Arrange the room and seat, scatter flowers on it, and visualize the form of the deity. In his dream, he will see the deity of his own lineage, or the mantra deity, or Vidyaraja (Wisdom King), and should know that this is a sign of accomplishment. Or see the Three Jewels (Buddha, Dharma, Sangha), or see Bodhisattvas, or see the four kinds of disciples (bhikshus, bhikshunis, upasakas, upasikas), or see the offerer, this is a sign of Siddhi (accomplishment). Or see oneself reciting mantras, doing various things, etc. Or see oneself wearing clean white clothes, or see others coming to respectfully make offerings, and should know that supreme Siddhi is just approaching. Or see a mountain peak of hair, or see riding an elephant, or see crossing a great river or sea, or see climbing a fruit tree, or see riding a lion, or riding a cow, deer, and other such things. Or riding a flying goose, peacock, all kinds of birds. Or see a beautiful woman adorned with necklaces, holding a vase of flowers, or a canopy of incense and flowers, circumambulating. Or see receiving elephants, horses, carriages, various treasures, etc. Seeing these signs is a sign of Siddhi. Or dream of obtaining flowers, fruits, roots, clarified butter, cheese, rice flowers, etc., this is a sign of the Siddhi of the accomplished medicine. When serving previously, the dream shows the accomplished medicine, and obtaining a rosary. Those who obtain these signs should know that they need to immediately perform the recitation method again. Or see oneself being perfumed, or see oneself bathing clean, or see oneself wearing necklaces. After seeing these signs, then perform recitation, and Siddhi will be swift. To perform the recitation method, take one hundred and eight Jasminum sambac (Jati flowers), use the mantra of the mother of the family, combined with the root mantra, and recite them together one hundred and eight times and offer them. Then take white sandalwood, recite the mantra one hundred and eight times, know that this is a prayer, lie down as you wish, and in the dream, the root mantra will naturally...
現相。又取烏施羅藥搗。和作真言形像。以弭烏里迦蟻土和作其器。滿盛牛乳。置像乳中。或用蘇乳蜜和置像。于中誦一百八遍。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。或日月蝕日。不食持齋。廣作供養。以七膠香。及五堅香等二香等。一誦真言。一作護摩。數滿一千二百遍已。所祈之愿。速見前相。祈請范則。若依法作。速得成就。見其相貌。不有疑也。
蘇悉地羯羅經受真言品第二十二
複次廣說受真言法。雙膝著地。先於尊者阿阇梨處。廣作佈施。手捧妙華。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。先入曼荼羅已。後於余時。受真言于良日時。于尊者阿阇梨處。廣作奉施。如前受之。知是正受真言。速得成就。縱不先作。承事之法。便持誦者。亦不得成就復以新瓶。離諸病者。置葉七寶。五穀一一如法。唯不著水。作至誠心。廣作供養阿阇梨。先取紙葉。書寫諸真言主名。置於瓶中。莊嚴供養。如灌頂法。作此時或經一日。或經三日。不食齋戒。于日暮間。則以牛黃。抄諸真言名號。置於瓶中。獻以涂香華香燈食。並以本真言。作護摩法。一百八遍。廣作勤求。聖眾諦聽諦聽。三日令其弟子。洗浴身體香馥
【現代漢語翻譯】 現代漢語譯本： 現相（xiàn xiàng）。又取烏施羅（Wū shī luó）藥搗碎，和製作成真言形像。用弭烏里迦（Mǐ wū lǐ jiā）蟻土混合製作器皿，盛滿牛乳，將形像置於乳中。或用酥油、乳、蜜混合後放置形像于其中，誦唸一百零八遍。每日三時供養，如此供養，本尊歡喜，迅速顯現真身。又于白月、黑月的初八、十四、十五日，或日月蝕之日，不食持齋，廣作供養。用七種膠香及五種堅香等二種香等，每誦一遍真言，作一次護摩，數量滿一千二百遍后，所祈求的願望，迅速顯現前相。祈請的範例，若依法修行，迅速得到成就，見到其相貌，不應有任何懷疑。
《蘇悉地羯羅經·受真言品》第二十二
再次廣泛講述接受真言的方法。雙膝跪地，先在尊貴的阿阇梨（Ā shé lí，導師）處，廣行佈施，手捧妙華，發出殷切的重心，在阿阇梨處，三次口頭接受真言。接受過多則無法受持，應用紙葉或牛黃書寫下來接受，隨意誦唸。先進入曼荼羅（Màn tú luó，壇城）后，在其他時間，于良辰吉日，在尊貴的阿阇梨處，廣作奉獻佈施，如前法接受真言。知道這是正確接受真言，迅速得到成就。縱然不先做承事之法，便持誦真言者，也不會得到成就。再用新的瓶子，遠離患病之人，放置葉子、七寶、五穀，一一如法，唯獨不沾水，以至誠之心，廣作供養阿阇梨。先取紙葉，書寫諸真言主名，置於瓶中，莊嚴供養，如灌頂法。此時或經過一日，或經過三日，不食齋戒。于日暮時分，則用牛黃抄寫諸真言名號，置於瓶中，獻上涂香、華香、燈食，並以本真言，作護摩法一百零八遍，廣作勤求。聖眾諦聽，諦聽，三日令其弟子洗浴身體，香氣馥郁。
【English Translation】 English version: Manifestation of the Form. Furthermore, take powdered Ushira (Wū shī luó, a type of fragrant root) medicine and mix it to create an image of the mantra. Mix Miri-ulika (Mǐ wū lǐ jiā, a type of ant) ant soil to make a vessel, fill it with cow's milk, and place the image in the milk. Alternatively, mix ghee, milk, and honey and place the image in it, reciting the mantra one hundred and eight times. Make offerings three times a day. By making offerings in this way, the principal deity will be pleased and quickly manifest its form. Also, on the eighth, fourteenth, and fifteenth days of the white and black months, or on days of solar or lunar eclipses, abstain from food and observe a fast, making extensive offerings. Use seven types of glue incense and five types of solid incense, etc., two types of incense, etc. For each recitation of the mantra, perform a homa (fire offering). After completing one thousand two hundred recitations, the desired wishes will quickly manifest. The example for supplication: if practiced according to the Dharma, swift attainment will be achieved, and there should be no doubt upon seeing its form.
Susiddhikara Sutra, Chapter 22: Receiving Mantras
Furthermore, extensively explain the method of receiving mantras. Kneel on both knees, and first, at the place of the venerable Acharya (Ā shé lí, teacher), make extensive offerings. Hold exquisite flowers in your hands, and with earnest devotion, receive the mantra orally three times from the Acharya. Receiving too many is not permissible; it should be written down on paper or with cow-gallstone and then received, reciting it at will. After first entering the Mandala (Màn tú luó, sacred circle), at another time, on an auspicious day and time, at the place of the venerable Acharya, make extensive offerings as before and receive the mantra. Knowing that this is the correct way to receive the mantra, swift attainment will be achieved. Even if one does not first perform the methods of service and then recites the mantra, one will not achieve success. Furthermore, use a new bottle, away from those who are ill, and place leaves, seven treasures, and five grains, each according to the Dharma, but without water. With utmost sincerity, make extensive offerings to the Acharya. First, take paper leaves and write down the names of the lords of the mantras, place them in the bottle, and adorn it with offerings, like the method of abhiseka (consecration). At this time, either after one day or after three days, abstain from food and observe a fast. At dusk, use cow-gallstone to transcribe the names of the mantras, place them in the bottle, and offer scented paste, flower incense, lamp food, and perform the homa ritual one hundred and eight times with the original mantra, making diligent requests. Holy assembly, listen, listen. For three days, have the disciple bathe the body, making it fragrant.
。手著吉祥茅草指環。以用真言。誦一百八遍真言。其瓶並以香薰。飲心作禮。令取一葉。已復重頂禮。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。弟子不失。當得悉地。先於真言主處。啟請陳表授此真言。與斯弟子。愿作加被。速賜悉地。手捧香華。誦一百八遍。或一千遍。便呼弟子。來授授與之。復作是言。我於今時。回本本明主。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。于中決定。成就無疑。申先悉地。不先承事。真言既爾。悉地等受藥法亦然。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。華果諸根。名衣上服。金銀摩尼。諸雜寶物。種種穀麥蘇蜜乳酪。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。不憚劬勞。合掌虔誠。珍重奉施。如是行施。速得悉地。應說如上。種種之物。先
【現代漢語翻譯】 現代漢語譯本 手戴著吉祥的茅草指環，用真言（mantra）加持，誦唸一百零八遍真言。然後用香薰瓶子，以虔誠的心作禮。讓受法者取一片葉子，再次頂禮。這樣接受真言的人，很快就能獲得成就（siddhi）。如果再誦唸其他的真言，之前所受的真言就會失去效力。如果對弟子心生歡喜，想把自身持有的成就真言傳授給他，應該按照儀軌，如法地傳授。因為之前已經誦持過，弟子不會失去效力，必定能獲得成就。先在真言主（mantra lord）處，啟請陳述，說要將此真言授予這位弟子，希望得到加持，迅速賜予成就。手捧香花，誦唸一百零八遍或一千遍，然後呼喚弟子前來，將真言授予他。再次說道：『我於今日，將本明主（original vidya lord）回授給弟子，唯愿照知。為他成就悉地。』弟子應該回答：『我於今日，已受明主誓，從今日乃至菩提（bodhi），都不會廢忘。』如上所說，師主和弟子，按照這種方法接受真言，就能獲得成就。離開這種方式接受真言的人，無法獲得成就。如此接受到的成就真言，必定能成就，毫無疑問。申報先前的成就，而不是先承事。真言是這樣，成就等接受藥法也是如此。或者有人，先承事完畢，然後一起唸誦，依照法則，回授給他人。所接受的人，不先承事，只是唸誦，就能獲得成就。接受真言的人，爲了獲得成就，先在師主處，廣泛地進行奉獻佈施，包括鮮花、水果、各種植物的根莖、名貴的衣服、上等的服飾、金銀、摩尼（mani，寶珠），各種雜寶、各種穀物、酥油、蜂蜜、乳酪、男女童僕、各種臥具、奇妙的革屣（鞋子）、莊嚴身體的用具、已經成就的藥物、象、馬、牛犢、各種車輛等等，乃至自身，也拿來奉獻佈施，作為僕人供師主驅使，長期承事，不害怕辛勞，合掌虔誠，珍重地奉獻佈施。如此行佈施，就能迅速獲得成就。應該說如上種種之物，先
【English Translation】 English version Wearing a ring of auspicious kusha grass on the hand, empower it with a mantra, reciting the mantra one hundred and eight times. Then, fumigate the vase with incense, and with a reverent heart, make obeisance. Have the recipient take a leaf and prostrate again. One who receives in this manner will quickly attain siddhi (accomplishment). If one recites other mantras, the siddhi of the mantra previously received will be lost. If one feels joy towards a disciple and wishes to impart the siddhi mantra one has personally maintained, it should be conferred according to the proper ritual. Because it has been recited beforehand, the disciple will not lose its efficacy and will surely attain siddhi. First, at the mantra lord's place, make a request and state that you wish to impart this mantra to this disciple, hoping for empowerment and the swift granting of siddhi. Holding incense and flowers, recite one hundred and eight times or one thousand times, then call the disciple forward and impart the mantra to him. Say again: 'I, at this time, return the original vidya lord to the disciple, may you be aware. Accomplish siddhi for him.' The disciple should reply: 'I, at this time, have received the vow of the vidya lord, from this day until bodhi (enlightenment), I will not forget it.' As described above, the teacher and disciple, receiving the mantra in this way, will attain accomplishment. One who receives the mantra apart from this method will not attain siddhi. The siddhi mantra received in this manner will surely lead to accomplishment, without doubt. Declare prior siddhi, rather than prior service. As it is with mantras, so it is with receiving medicine and other methods for accomplishment. Or, if someone first performs service, then recites together, and according to the rules, returns it to others. One who receives it, without prior service, but only recites, will attain accomplishment. One who receives a mantra, for the sake of siddhi, should first make extensive offerings to the teacher, including flowers, fruits, various roots, precious clothes, superior garments, gold, silver, mani (jewels), various treasures, various grains, ghee, honey, milk, male and female servants, various bedding, wonderful leather shoes, ornaments for adorning the body, accomplished medicines, elephants, horses, calves, various vehicles, and even oneself, offering oneself as a servant to be used by the teacher, serving for a long time, not fearing hardship, with palms joined in reverence, offering with great care. By performing such giving, one will quickly attain siddhi. One should say that the various things mentioned above, first
須奉施。阿阇梨已。然後于真言妙句。
蘇悉地羯羅經滿足真言品第二十三
複次持誦之人。于其夢中。見真言主身諸支分加者。應知真言字加。若支分減少者。應知真言字少。委是相已。作滿足法。或見真言。與受持者。異或加減。字數不用。心便生疑。應依法作滿足之。先以紙葉。牛黃稀寫。所錯真言。如法供養。明王真言。及衛護已。置真言主座。復取乳木。並依本法。但用空蘇。為求明王。而加助故。應作護摩。布茅草鋪。先禮部尊主。次禮部母。次禮諸佛。作如是啟。唯愿諸佛。及諸聖眾加助衛。如是啟已。于茅草上頭向東臥。于其夢中。本尊示相。牛黃所寫。紙葉之上。有減。本尊牛黃題注。字數滿足。乃至加減點畫。亦皆揩定。真言不錯。但云不錯。或於夢中。指受滿足。依此作法。衛護為除魔故。
蘇悉地羯羅經增力品第二十四
複次謂欲增加威力。應作護摩。或用蘇蜜。或時用乳。各各別作。或用油麻護摩。或用膠香和蘇護摩。或用蓮華。和蘇護摩。或時空用娑阇羅娑。或於山間。常服五凈。不食餘食。取本部華。滿十萬枚。二真言奉獻本尊。妙好涂香。及以香華。然燈食等。各誦真言。經一百八遍。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
【現代漢語翻譯】 現代漢語譯本： 應供奉施物給阿阇梨（Acharya，導師）。然後唸誦真言的精妙語句。
《蘇悉地羯羅經》滿足真言品第二十三
再者，持誦真言的人，如果在夢中，看見真言主尊身體的各個部分增加，應當知道是真言的字增加了。如果身體的各個部分減少，應當知道是真言的字減少了。詳細瞭解情況后，就做滿足法。或者看見真言，與受持者所持的真言不同，或者字數有增加或減少，心中便產生懷疑，應當依法作滿足之法。先用紙葉，用少許牛黃書寫所錯的真言，如法供養明王真言，以及進行衛護之後，放置在真言主尊的座位上。再取乳木，並依照原本的方法，但只用空蘇（一種供品），爲了祈求明王而加以幫助的緣故，應當作護摩。鋪設茅草，先禮拜部尊主，其次禮拜部母，再次禮拜諸佛，作這樣的祈請：『唯愿諸佛，以及諸聖眾加持衛護。』這樣祈請完畢，在茅草上頭朝東躺臥。在他的夢中，本尊會顯示形象，在用牛黃所寫的紙葉之上，有減少的，本尊會用牛黃題寫補充，使字數滿足，乃至增加或減少點畫，也都會改正確定，真言沒有錯誤，只是說沒有錯誤。或者在夢中，指示接受滿足。依照這個方法作法，衛護是爲了消除魔障。
《蘇悉地羯羅經》增力品第二十四
再者，想要增加威力，應當作護摩。或者用蘇蜜（酥油和蜂蜜），或者有時用乳（牛奶），各自分別製作。或者用油麻護摩，或者用膠香和蘇護摩，或者用蓮華和蘇護摩，或者有時只用娑阇羅娑（一種香料）。或者在山間，常服五凈（牛的五種產物：乳、酪、酥、糞、尿），不吃其他食物。取本部（本尊所屬的部）的鮮花，滿十萬枚，用兩個真言奉獻本尊，用美妙的涂香，以及香華，燃燈食物等，各自誦唸真言，一百零八遍。一日三次，經過三天。這樣供養，可以增加威力。或者用堅硬的木頭，點燃作為燈，一
【English Translation】 English version: Offerings should be made to the Acharya (teacher). Then, recite the wonderful phrases of the mantra.
Susiddhikara-sutra, Chapter 23: Fulfilling the Mantra
Furthermore, if the mantra practitioner sees in a dream that the various parts of the body of the mantra's main deity are increased, it should be understood that the mantra's syllables are increased. If the parts of the body are decreased, it should be understood that the mantra's syllables are decreased. After thoroughly understanding the situation, perform the fulfilling ritual. Or, if one sees that the mantra is different from the one the practitioner upholds, or if the number of syllables is increased or decreased, and doubt arises in the mind, one should perform the fulfilling ritual according to the Dharma. First, on a piece of paper, write the incorrect mantra with a little cow-yellow, and after offering it to the Wisdom King mantra as prescribed, and after performing protection, place it on the seat of the mantra's main deity. Then, take milk wood, and follow the original method, but only use empty 'su' (a type of offering), for the sake of seeking help from the Wisdom King, one should perform a homa. Spread thatch grass, first prostrate to the Lord of the Family, then prostrate to the Mother of the Family, then prostrate to all the Buddhas, and make this request: 'May all the Buddhas and all the holy assembly add their blessings and protection.' After making this request, lie down on the thatch grass with your head facing east. In the dream, the main deity will show an image, and on the paper written with cow-yellow, if there is a decrease, the main deity will write the supplement with cow-yellow, so that the number of syllables is fulfilled, and even if there is an increase or decrease in dots and strokes, they will all be corrected and determined, the mantra is not wrong, but it is said to be not wrong. Or, in the dream, one will be instructed to receive fulfillment. Following this method, protection is performed to eliminate demonic obstacles.
Susiddhikara-sutra, Chapter 24: Increasing Power
Furthermore, if one wishes to increase power, one should perform a homa. Either use 'su-miti' (ghee and honey), or sometimes use milk, each made separately. Or perform a homa with sesame oil, or perform a homa with benzoin and 'su', or perform a homa with lotus flowers and 'su', or sometimes only use 'sajara-sara' (a type of spice). Or in the mountains, constantly take the five pure things (the five products of a cow: milk, curd, ghee, dung, and urine), and do not eat other foods. Take flowers from the family (the family to which the main deity belongs), a full hundred thousand, and offer them to the main deity with two mantras, with wonderful scented paste, as well as incense and flowers, lighted lamps, food, etc., each reciting the mantra one hundred and eight times. Three times a day, for three days. By making offerings in this way, one can increase power. Or use hard wood, light it as a lamp, one
日三時。經於七日。能令真言。增加威力。或時供養。加弭迦食。亦增威力。如上所說。唸誦護摩。供養法則。亦復能令增加威力。
蘇悉地羯羅經護摩品第二十五
複次廣說護摩法則。令持誦者。速得悉地。于尊像前。作護摩爐。頂方一肘。四面安椽。量深半肘。若作圓爐。其準然唸誦之處。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。及以香華。置於右邊。護摩器皿。置於左邊。用護事真言。灑諸物等。坐茅草座。攝心靜慮。捧持閼伽。啟請明王。傾閼伽水。少灑爐中。復以一華。一誦真言。獻真言主。為除穢故。應誦計利吉里真言。並作手印。為衛護故。軍荼利真言。水灑作凈。然乳木火。既燒火已。先請火天。我今奉請。火天之首。天中之仙。梵行宗敬。降臨此處。受納護摩。次誦請召。火天真言同上。名火天已。先以閼伽水。三度灑凈。取五穀蘇酪等物。誦以真言三遍護摩奉祀火天。真言同上。祀火天食。一心摽想。遞送火天。置於本座。複誦計利吉里真言。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。愿尊垂護摩之食。所護摩木。謂缽羅輪木。烏曇摩啰木。缽攞訖沙木。尼俱陀木。佉陀羅木。閼伽木。吠
【現代漢語翻譯】 現代漢語譯本 每日三次，持續七日，能使真言（mantra）增加威力。或者有時供養加弭迦食（kamika food），也能增加威力。如上所說，唸誦、護摩（homa，火供）、供養的法則，也同樣能使真言增加威力。
《蘇悉地羯羅經》護摩品第二十五
再次廣泛地說明護摩的法則，使持誦者迅速獲得悉地（siddhi，成就）。在佛像前，製作護摩爐，頂部為一肘長方形，四面安裝木條，深度為半肘。如果製作圓形爐，也以此為標準。唸誦的地方，如果在房間里，應該在外面望見佛像的地方製作爐子。根據所要成就的事業，依法制作。乳木等物，以及香和花，放置在右邊。護摩的器皿，放置在左邊。用護摩事的真言，灑在各種物品上。坐在茅草座上，收攝心神，靜心禪慮。捧持閼伽（arghya，凈水），啟請明王（vidyaraja）。傾倒閼伽水，少量灑在爐中。再用一朵花，唸誦一遍真言，獻給真言主，爲了消除不凈，應該誦計利吉里真言（kilikila mantra），並結手印。爲了衛護，誦軍荼利真言（kundali mantra），用水灑凈。然後點燃乳木火。火燃燒起來后，先請火天（Agni）。我現在奉請，火天之首，天中的仙人，以梵行受到尊敬，降臨到這裡，接受護摩。接著誦請召火天真言，與上面相同。稱火天之名后，先用閼伽水，三次灑凈。取五穀、蘇酪（酥油）等物，誦真言三遍，護摩奉祀火天。真言與上面相同。祭祀火天的食物，一心觀想，遞送給火天，放置在本座。再誦計利吉里真言，並結手印，再次凈化火焰。一切護摩，都應該這樣做。接著請本尊（ishta-devata），先誦本尊真言一遍，安住在本座，依法供養。愿本尊垂憐護摩的食物。所護摩的木材，有缽羅輪木（palasa wood），烏曇摩啰木（udumbara wood），缽攞訖沙木（plaksa wood），尼俱陀木（nyagrodha wood），佉陀羅木（khadira wood），閼伽木（arkha wood），吠
【English Translation】 English version Three times a day, for seven days, can increase the power of the mantra. Or sometimes offering kamika food can also increase the power. As mentioned above, the rules of recitation, homa (fire offering), and offering can also increase the power of the mantra.
Susiddhikara Sutra, Homa Chapter 25
Furthermore, extensively explain the rules of homa, so that the reciter can quickly obtain siddhi (accomplishment). In front of the Buddha statue, make a homa stove, with a square top of one cubit, and wooden strips installed on all four sides, with a depth of half a cubit. If making a round stove, use this as the standard. The place for recitation, if in a room, should be outside where the Buddha statue can be seen to make the stove. According to the business to be accomplished, make it according to the law. Milk wood and other things, as well as incense and flowers, are placed on the right. Homa utensils are placed on the left. Use the mantra for homa affairs to sprinkle on various items. Sit on a grass mat, gather your mind, and meditate quietly. Hold arghya (pure water), and invite Vidyaraja (wisdom king). Pour arghya water, and sprinkle a small amount in the stove. Then use a flower, recite the mantra once, and offer it to the mantra lord. In order to eliminate impurities, the kilikila mantra should be recited, and hand mudras should be formed. For protection, the kundali mantra should be recited, and water should be sprinkled for purification. Then light the milk wood fire. After the fire is burning, first invite Agni (fire deity). I now respectfully invite, the head of Agni, the immortal among the heavens, respected by Brahmacharya, to come here and accept the homa. Then recite the mantra to invite Agni, the same as above. After calling the name of Agni, first use arghya water to sprinkle three times for purification. Take five grains, ghee (clarified butter) and other things, recite the mantra three times, and offer homa to Agni. The mantra is the same as above. The food offered to Agni, visualize with one mind, deliver it to Agni, and place it on the original seat. Then recite the kilikila mantra, and form hand mudras, and purify the flame again. All homa should be done in this way. Then invite Ishta-devata (personal deity), first recite the mantra of the Ishta-devata once, stay in the original seat, and make offerings according to the law. May the deity have compassion on the food of homa. The wood for homa includes palasa wood, udumbara wood, plaksa wood, nyagrodha wood, khadira wood, arkha wood, and ve
官訖那木。閼伽沒羅木。迦濕沒羅也木。閃弭阿簸么么嘌伽木。閼說讚那木。此十二種木。取枝量長兩指一析。皆須濕潤。新採得者。通於一切。護摩法用。條端直者。觀其上下。一面置之。香水凈洗。細頭向外。粗頭向身。蘇揾兩頭。擲于爐內。作扇底迦等二法時。各依本法。先出摶食。而護摩。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。置於兩手。在雙膝間。護摩之時。亦應如是。以沉香木。量長四指。粗如頭指。揾蘇合香。百八護摩。此妙益真言威加。如是作時。遍通諸部。或用安悉香和蘇護摩。復一百八遍。時空用薩阇羅娑。而作護摩。一百八遍。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。然後依法作護摩。為欲成就真言法故作護摩。先用部母真言。護衛本尊。次護自身。然後依法。乃作護摩。為欲成就真言。故作護摩。若法了時。為加增益真言力故。應當唸誦部心真言。為欲成就護真言故。故作護摩。初時皆須大杓酌施。欲了之時。亦用大杓。在其中間。應用小杓。為欲成就真言法。故作諸護摩。若法了時。用部心真言。真言閼伽。而供養之。如曼拏羅法中。所護護摩。次第法作。亦應如是。先作阿毗遮嚕迦法。次
【現代漢語翻譯】 現代漢語譯本： 官訖那木（Guangqina mu）：官訖那樹木。 閼伽沒羅木（Eqiemoluomu）：閼伽沒羅樹木。 迦濕沒羅也木（Jashimoluoyemu）：迦濕沒羅也樹木。 閃弭阿簸么么嘌伽木（Shanmiabomomopiaojiamu）：閃弭阿簸么么嘌伽樹木。 閼說讚那木（Eshuozannamu）：閼說讚那樹木。 這十二種樹木，取其樹枝，長度約為兩指寬的一半，都必須是濕潤的，新採摘的最好，適用於一切護摩法事。選擇條端筆直的樹枝，觀察其上下兩端，將一面朝上放置，用香水清洗乾淨，細的一頭朝外，粗的一頭朝向自身。用酥油塗抹兩頭，投入爐內。在進行息災等法事時，各自依照本法，先取出摶食（tuanshi），然後進行護摩。這樣的規範，普遍適用於一切法事。每日做飯食的時候，先取出一份食物，放置在佛像前，等待護摩時使用。如同唸誦時，將食物放置於兩手之間，在雙膝之間。護摩的時候，也應當如此。 用沉香木，長度約為四指，粗細如大拇指，塗抹蘇合香，進行一百零八次護摩。這樣能使真言威力增加。這樣做時，普遍適用於各部。或者用安息香和酥油混合進行護摩，再一百零八遍。在時空（shikong）中使用薩阇羅娑（Saluosha），進行護摩，一百零八遍，都能增加真言的威力。爲了成就真言法，進行各種護摩時，先迎請部尊主（buzun zhu），再迎請本尊（benzun），然後依法進行護摩。爲了成就真言法，進行護摩時，先用部母真言（bumu zhenyan），護衛本尊，再護衛自身，然後依法進行護摩。爲了成就真言，進行護摩。如果法事結束時，爲了增加真言的威力，應當唸誦部心真言（buxin zhenyan）。爲了成就護真言，進行護摩。開始時都必須用大勺酌取施捨，結束時也用大勺，在中間則應用小勺。爲了成就真言法，進行各種護摩。如果法事結束時，用部心真言，真言閼伽（zhenyan eqie），來供養。如同曼拏羅（mandala）法中，所護的護摩，按照次第法進行，也應當如此。先做阿毗遮嚕迦（abizhelujia）法，然後...
【English Translation】 English version: Guangqina mu (官訖那木): Guangqina tree wood. Eqiemoluomu (閼伽沒羅木): Eqiemoluo tree wood. Jashimoluoyemu (迦濕沒羅也木): Jashimoluo tree wood. Shanmiabomomopiaojiamu (閃弭阿簸么么嘌伽木): Shanmiabomomopiao tree wood. Eshuozannamu (閼說讚那木): Eshuozanna tree wood. These twelve kinds of wood, take their branches, about half the width of two fingers in length, must be moist, newly picked is the best, suitable for all Homa rituals. Choose straight branches, observe their upper and lower ends, place one side up, wash it clean with scented water, the thin end facing outwards, the thick end facing towards oneself. Smear both ends with ghee, and throw them into the furnace. When performing pacifying and other rituals, each according to its own method, first take out the Tuanshi (摶食, a ball of food offering), and then perform the Homa. This kind of standard applies to all rituals. When making food offerings every day, first take out a portion of food and place it in front of the Buddha statue, waiting to be used during the Homa. Just like when reciting, place the food between both hands, between the knees. During the Homa, it should also be done in this way. Use agarwood, about four fingers in length, as thick as the thumb, smear it with benzoin, and perform one hundred and eight Homas. This can increase the power of the mantra. When doing this, it is universally applicable to all sections. Or use benzoin and ghee mixed together to perform Homa, another one hundred and eight times. In space-time (shikong), use Saluosha (薩阇羅娑) to perform Homa, one hundred and eight times, which can increase the power of the mantra. In order to accomplish the mantra Dharma, when performing various Homas, first invite the Lord of the Section (部尊主, Buzun zhu), then invite the Principal Deity (本尊, Benzun), and then perform Homa according to the Dharma. In order to accomplish the mantra Dharma, when performing Homa, first use the Mother Mantra of the Section (部母真言, Bumu zhenyan) to protect the Principal Deity, then protect oneself, and then perform Homa according to the Dharma. In order to accomplish the mantra, perform Homa. If the ritual is finished, in order to increase the power of the mantra, one should recite the Heart Mantra of the Section (部心真言, Buxin zhenyan). In order to accomplish the protection mantra, perform Homa. At the beginning, one must use a large ladle to scoop and give, and at the end, one also uses a large ladle, while in the middle, one should use a small ladle. In order to accomplish the mantra Dharma, perform various Homas. If the ritual is finished, use the Heart Mantra of the Section, the Mantra Argha (真言閼伽, Zhenyan eqie), to make offerings. Just like in the Mandala (曼拏羅) Dharma, the protected Homa, performed according to the sequential Dharma, should also be done in this way. First perform the Abhicharuka (阿毗遮嚕迦) Dharma, and then...
作補瑟徴迦法。次作扇底迦法。護摩了已。用本持真言。真言凈水。以手遠巡散灑爐中。如是三度。護摩都了。復啟火天。重受余供。如法退還。發遣列愿。如請召法。去降臨字。置退還字。所殘餘谷蘇蜜酪等。並和一處用祀火天。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。
蘇悉地羯羅經備物品第二十六
複次廣說諸成就支分。謂欲成就諸真言故。先當備辦諸雜物分。然後應作。先承事法。若已先承事者。次應唸誦。所謂諸雜涂香雜燒香。五種堅香。謂沉水香。白檀香。紫檀香。娑羅羅香。天木香。七膠香者。謂乾陀羅娑香。薩阇羅娑香。安悉香。蘇合香。薰陸香。設落翅香。室唎吠瑟吒迦香。白芥子毒藥鹽黑芥子胡麻油牛蘇。銅瓶銅捖。五穀謂大麥小麥稻穀小豆胡麻。五寶謂金銀真珠螺貝赤珠。五藥謂干托迦哩藥。勿哩訶底藥。娑訶藥。娑訶提婆藥。稅多擬里疙里迦藥。蜜五色線。謂青黃赤白黑。童子合線。金剛杵燈炷燈。盞瓦碗五種彩色。佉陀羅木㙭。乳木杓。牛黃鑌鐵。紫壇護凈線。浴衣黑鹿皮。缽孕瞿華。稻穀華。木履冒鉺草。大茅草。設多布澀波回香是。采華筐。緣飲食所須蘇蜜沙糖石蜜等物。谷珠如上所說。種種諸物。皆預備之
【現代漢語翻譯】 現代漢語譯本： 接下來進行補瑟徴迦（Puṣṭika）法，然後進行扇底迦（Śāntika）法。護摩（Homa）結束后，使用本尊的真言，用真言加持過的凈水，用手在火爐周圍遠處巡灑三次。護摩全部結束后，再次啟請火天（Agni），重新接受供養，如法退還，並按照請召法發遣諸神，去掉『降臨』二字，換成『退還』二字。剩餘的穀物、酥油、蜂蜜等，全部混合在一起用來祭祀火天，唸誦真言三遍，然後進行護摩。再次觀察本尊真言的字數多少，然後唸誦。再次進行供養，護衛本尊，並保護自身，如法發遣。
《蘇悉地羯羅經》備物品第二十六
再次廣泛地說明各種成就的支分。爲了成就各種真言，首先應當準備各種雜物，然後才應該進行承事法。如果已經事先承事過，接下來應當唸誦。所謂的各種雜涂香、雜燒香，五種堅香，即沉水香（agaru）、白檀香（candana）、紫檀香（raktacandana）、娑羅羅香（sarala）、天木香（devadāru）。七膠香，即乾陀羅娑香（gandharasa）、薩阇羅娑香（sajarasa）、安悉香（kunduru）、蘇合香（stora）、薰陸香（kunduruka）、設落翅香（sallaki）、室唎吠瑟吒迦香（srivestaka）。白芥子、毒藥、鹽、黑芥子、胡麻油、牛酥。銅瓶、銅勺。五穀，即大麥、小麥、稻穀、小豆、胡麻。五寶，即金、銀、珍珠、螺貝、赤珠。五藥，即干托迦哩藥（kantakari）、勿哩訶底藥（vrhati）、娑訶藥（saha）、娑訶提婆藥（sahadeva）、稅多擬里疙里迦藥（svetagrhagalika）。蜜、五色線，即青、黃、赤、白、黑。童子合線、金剛杵（vajra）、燈炷、燈、盞、瓦碗、五種彩色。佉陀羅木㙭（khadira）、乳木杓、牛黃、鑌鐵、紫壇護凈線、浴衣、黑鹿皮、缽孕瞿華（prayangu）、稻穀華、木履、冒鉺草（mañjistha）、大茅草、設多布澀波（satapuspa）、回香。采華筐。以及飲食所需的酥油、蜂蜜、砂糖、石蜜等物。谷珠如上所說。種種諸物，都預先準備好。
【English Translation】 English version: Next, perform the Puṣṭika ritual. Then perform the Śāntika ritual. After the Homa is completed, use the mantra of the principal deity, purify water with the mantra, and sprinkle it around the furnace from a distance three times with your hand. After all the Homa is completed, invoke Agni again, re-accept the offerings, retreat as prescribed, and dispatch the deities according to the invocation method, removing the word 'come' and replacing it with the word 'retreat'. Mix all the remaining grains, ghee, honey, etc., and use them to worship Agni, chanting the mantra three times, and then perform Homa. Observe the number of syllables in the principal deity's mantra again, and then recite it. Perform offerings again, protect the principal deity, and protect yourself, dispatching as prescribed.
Susiddhikara-sūtra, Chapter 26: Preparing Items
Furthermore, extensively explain the divisions of various accomplishments. In order to accomplish various mantras, one should first prepare various miscellaneous items, and then perform the service ritual. If one has already performed the service ritual beforehand, then one should recite. The so-called various mixed scented pastes, mixed incense, five kinds of solid incense, namely agaru (aloeswood), candana (sandalwood), raktacandana (red sandalwood), sarala (pine), devadāru (deodar). The seven kinds of resinous incense are gandharasa, sajarasa, kunduru (olibanum), stora (storax), kunduruka (frankincense), sallaki (boswellia), srivestaka (turpentine). White mustard seeds, poison, salt, black mustard seeds, sesame oil, ghee. Copper pot, copper ladle. Five grains, namely barley, wheat, rice, small beans, sesame. Five jewels, namely gold, silver, pearls, conch shells, red pearls. Five medicines, namely kantakari (Solanum xanthocarpum), vrhati (Solanum indicum), saha (Sida cordifolia), sahadeva (Vernonia cinerea), svetagrhagalika. Honey, five-colored threads, namely blue, yellow, red, white, black. Virgin-spun thread, vajra (thunderbolt), wick, lamp, lamp bowl, earthenware bowl, five kinds of colors. Khadira wood, wooden ladle, cow-bezoar, steel, purple sandalwood protective thread, bathing robe, black deerskin, prayangu (Callicarpa macrophylla), rice flowers, wooden sandals, mañjistha (Rubia cordifolia), kusa grass, satapuspa (Anethum sowa), fennel. A flower-picking basket. And the ghee, honey, sugar, rock candy, and other items needed for food and drink. Grain beads as mentioned above. All kinds of items should be prepared in advance.
。然後應當。作先承事。及廣唸誦。
蘇悉地羯羅經成諸相品第二十七
複次我今說成就物。依是三部真言悉地。所謂真陀摩尼。寶瓶。雨寶。伏藏。輪。雌黃。刀。此等七物。上中之上。能令種種悉地。成就增益福德。乃至成滿。法王之法。況余世事。佛部蓮華部金剛部。三部真言。皆有如是勝上成就。於三部中。隨受持者。具獲五通。為上悉地。言七物者。若欲成就真陀摩尼者。法驗成已。當作金臺。量長一肘。或用銀作。莊嚴精細。臺頭置摩尼珠。其珠用紅頗梨。光凈無翳。或好水精。如法圓飾。成此寶者。應唸誦作臺圖樣。此樣不具載。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。若欲成就伏藏發起。金銀諸珍。濟給貧乏。種種費用其藏無盡。若欲成就輪仙法者。鑌鐵作輪。量圓兩指一磔。輪安六輪。輞椽铦利。如是作法。速速得悉地。若欲成就雌黃法者。取光雌黃。如日初出。色光亦如融金色光。是為上好。若成就刀法者。取好鑌鐵刀。量長兩肘。以小指齊。闊四指無諸瑕病。其色紺青。如桑施鳥𣭔。若欲成就佛頂法者。當以金作佛頂猶如畫。即安置臺上。其臺幀用薩頗胝迦寶。若欲成就蓮華法者。以金作八葉蓮華。如兩指一搩手量。或用銀作。或熟銅作。或白檀
【現代漢語翻譯】 現代漢語譯本：然後應當首先承事，以及廣泛地念誦。
《蘇悉地羯羅經·成諸相品》第二十七
再次，我現在說成就之物。依靠這三部真言（mantra）悉地（siddhi，成就），即所謂的真陀摩尼（cintamani，如意寶珠），寶瓶（treasure vase），雨寶（rain of jewels），伏藏（hidden treasure），輪（chakra，輪寶），雌黃（orpiment），刀（sword）。這七種物品，以上中之上的品級，能令種種悉地成就，增益福德，乃至成就圓滿法王之法，更何況其餘世間之事。佛部、蓮華部、金剛部，三部真言，都有如此殊勝的成就。於三部之中，隨受持者，具獲五通（five supernormal powers），為上等悉地。所說的七種物品，如果想要成就真陀摩尼，法驗成就后，應當製作金臺，量長一肘（cubit，古代長度單位），或者用銀製作，莊嚴精細。臺頭放置摩尼珠，那珠子用紅頗梨（red crystal），光亮潔凈沒有瑕疵，或者好的水晶，如法地裝飾圓滿。成就此寶物的人，應該唸誦並製作臺的圖樣，此圖樣不在此詳細記載。如果想要成就雨寶法，法驗成就后，只要誠心，五由旬（yojana，古印度長度單位）之內，能降下金銀種種雜寶。如果想要成就伏藏發起，金銀各種珍寶，救濟貧乏，種種費用其藏無盡。如果想要成就輪仙法，用鑌鐵（high quality iron）製作輪，量圓兩指一拃（span，張開的手掌從拇指尖到中指尖的距離），輪上安六個輪輻，輪輞（rim）和輪輻（spoke）要鋒利。如此作法，迅速得到悉地。如果想要成就雌黃法，取光亮的雌黃，如日初出，顏色光澤也如融化的金色光芒，這是上好的。如果成就刀法，取好的鑌鐵刀，量長兩肘，以小指齊，寬四指沒有各種瑕疵毛病，其顏色紺青色，如桑施鳥的顏色。如果想要成就佛頂法，應當用金製作佛頂，猶如繪畫一樣，就安置在臺上，那臺的框架用薩頗胝迦（sphatika，水晶）寶。如果想要成就蓮華法，用金製作八葉蓮華，如兩指一拃手量，或者用銀製作，或者熟銅製作，或者白檀（white sandalwood）。
【English Translation】 English version: Then one should first perform service and widely recite.
Susiddhikara Sutra, Chapter 27: On Accomplishing Appearances
Furthermore, I will now speak of objects of accomplishment. Relying on the siddhi (accomplishment) of these three classes of mantra (sacred utterance), namely the cintamani (wish-fulfilling jewel), the treasure vase, the rain of jewels, the hidden treasure, the chakra (wheel), orpiment, and the sword. These seven objects, of the highest, middle, and superior grades, can cause various siddhis to be accomplished, increase blessings and virtues, and even accomplish the Dharma of the Dharma King completely, let alone other worldly affairs. The Buddha class, the Lotus class, and the Vajra class, the mantras of the three classes, all have such supreme accomplishments. Among the three classes, whoever upholds them will fully obtain the five supernormal powers, which is the highest siddhi. Regarding the seven objects mentioned, if one wishes to accomplish the cintamani, after the efficacy of the method is proven, one should make a golden platform, measuring one cubit (ancient unit of length) in length, or make it with silver, adorned with exquisite detail. Place a mani jewel on the head of the platform, and the jewel should be made of red crystal, with a bright and clean appearance without blemishes, or good crystal, adorned perfectly according to the Dharma. One who accomplishes this treasure should recite and make a diagram of the platform; this diagram is not fully recorded here. If one wishes to accomplish the rain of jewels method, after the efficacy of the method is proven, as long as one is sincere, within five yojanas (ancient Indian unit of distance), it can rain down gold, silver, and various miscellaneous treasures. If one wishes to accomplish the activation of hidden treasures, gold, silver, and various treasures, to aid the poor and provide for various expenses, the treasure will be inexhaustible. If one wishes to accomplish the wheel-immortal method, make a wheel of high-quality iron, measuring two fingers and one span (distance between the tip of the thumb and the tip of the middle finger when the hand is fully stretched) in diameter, and install six spokes on the wheel, with sharp rims and spokes. By practicing this method, one will quickly attain siddhi. If one wishes to accomplish the orpiment method, take bright orpiment, like the rising sun, with a color and luster like molten gold; this is the best. If one accomplishes the sword method, take a good high-quality iron sword, measuring two cubits in length, aligned with the little finger, and four fingers in width, without any flaws or defects, its color being dark blue, like the color of the Sangsika bird. If one wishes to accomplish the Buddha-crown method, one should make a Buddha-crown with gold, just like a painting, and place it on the platform, the frame of the platform being made of sphatika (crystal) treasure. If one wishes to accomplish the lotus method, make an eight-petaled lotus with gold, measuring two fingers and one span in size, or make it with silver, or with cooked copper, or with white sandalwood.
木作。若欲成就拔折羅法者。以好鑌鐵作。拔折羅長十六指。兩頭各作三股。或紫檀木作。或三寶作。所謂金銀熟銅。若欲成就雄黃法者。當取雄黃色。如融金塊成分析。覆上有光。如是雄黃能成上事。若欲成就牛黃法者。當取黃牛。牛黃為上。若欲成就刈哩迦藥者。當取其藥。色若金錢華者上好。若欲成就素嚕多安膳那藥者。如蚯蟮糞者上好。若欲成就白㲲布者。取細軟者擇去毛髮。以鬱金香染之。若欲成就護身線者。取白疊縷。細細三合為股。復三股合索。童女合捻。皆須右合。或縷金合。若欲成就華鬘法者。取阇底華作鬘。若欲成就牛糞灰法者。取蘭若所凈牛糞。燒作白灰。和龍腦香用。若欲作成就木屐法者。取室利缽嘌尼木作木屐。上安置其蓋。若欲成就傘蓋法者。當以孔雀尾作。以新端竹。而作其華。若欲成就弓箭槍槊獨股叉棓。及諸器仗隨世用者。隨意而作。若欲成就世間鞍馬。車乘牛羊。一切鳥獸諸餘物等。隨世人輩。共將為上。隨意樂作。或依本法。如是製作。若欲成就吠多羅者。應取族姓家生。盛年無病卒死。體無盤跡。猶未脹壞。諸根具足。取如是尸。而作成就。隨意所作。上中下法。所取之物。亦復如是。心無怖畏。方作此法。
蘇悉地羯羅經取物品第二十八
複次我今說取物法
【現代漢語翻譯】 現代漢語譯本 木作：如果想要成就拔折羅（Vajra，金剛杵）法，用上好的鑌鐵製作。拔折羅長十六指，兩頭各做成三股。或者用紫檀木製作，或者用三寶（金、銀、熟銅）製作。如果想要成就雄黃法，應當選取雄黃色，像熔化的金塊一樣，有光澤，這樣的雄黃能成就上等的事情。如果想要成就牛黃法，應當選取黃牛的牛黃，這是最好的。如果想要成就刈哩迦藥，應當選取那種顏色像金錢花的藥，這是上好的。如果想要成就素嚕多安膳那藥，像蚯蚓糞便一樣的最好。如果想要成就白㲲布，選取細軟的，去除毛髮，用鬱金香染色。如果想要成就護身線，選取白疊布的線，細細地三股合成一股，再三股合成繩索，由童女一起捻合，都要右旋捻合，或者用金線合捻。如果想要成就花鬘法，選取阇底花製作花鬘。如果想要成就牛糞灰法，選取蘭若（Aranya，寂靜處，寺院）里乾淨的牛糞，燒成白灰，和龍腦香一起使用。如果想要成就木屐法，選取室利缽嘌尼木製作木屐，上面安置蓋子。如果想要成就傘蓋法，應當用孔雀尾製作，用新的竹子做傘蓋的裝飾。如果想要成就弓箭、槍、槊（Shuo，長矛）、獨股叉、棓（Bei，木棒），以及各種器仗，根據世俗所用，隨意製作。如果想要成就世間的鞍馬、車乘、牛羊，一切鳥獸以及其他物品，根據世人的習慣，共同認為好的，隨意製作，或者依照原本的方法。像這樣製作。如果想要成就吠多羅（Vetala，起尸鬼），應當選取族姓家出生，盛年無病突然死亡，身體沒有傷痕，還沒有腐爛，諸根完整的屍體，選取這樣的屍體來作成就，隨意所作，有上、中、下等法。所取用的物品，也是這樣。心中沒有恐懼，才能做這個法。 《蘇悉地羯羅經》取物品第二十八 其次，我現在說取物法。
【English Translation】 English version Woodwork: If you wish to accomplish the Vajra (拔折羅) [Vajra, diamond scepter] method, make it with fine steel. The Vajra should be sixteen fingers long, with three prongs at each end. Alternatively, make it from sandalwood or the three treasures (金銀熟銅) [gold, silver, and refined copper]. If you wish to accomplish the Orpiment (雄黃) method, you should take orpiment that is like a molten gold nugget, bright and shiny. Such orpiment can accomplish superior matters. If you wish to accomplish the Bezoar (牛黃) method, you should take the bezoar from a yellow cow, which is the best. If you wish to accomplish the Karika (刈哩迦) herb method, you should take the herb that is the color of a gold coin flower, which is excellent. If you wish to accomplish the Suruta Anjana (素嚕多安膳那) medicine method, the one that looks like earthworm droppings is the best. If you wish to accomplish the white felt cloth (白㲲布) method, take fine, soft felt, remove the hair, and dye it with turmeric. If you wish to accomplish the protective thread (護身線) method, take white cotton thread, finely twist three strands together, then twist three of these strands into a rope. Virgins should twist them together, always twisting to the right, or twist with gold thread. If you wish to accomplish the garland (華鬘) method, take Jati (阇底) flowers to make a garland. If you wish to accomplish the cow dung ash (牛糞灰) method, take clean cow dung from an Aranya (蘭若) [Aranya, quiet place, monastery], burn it into white ash, and mix it with borneol camphor for use. If you wish to accomplish the wooden clogs (木屐) method, take Sripattana (室利缽嘌尼) wood to make wooden clogs, and place a cover on top. If you wish to accomplish the umbrella (傘蓋) method, it should be made with peacock feathers, using new bamboo for its decorations. If you wish to accomplish bows, arrows, spears (槊) [Shuo, long spear], single-pronged forks, clubs (棓) [Bei, wooden stick], and various weapons, make them according to worldly use, as you please. If you wish to accomplish worldly saddles, horses, carriages, oxen, sheep, all birds and beasts, and other things, follow the customs of the world, taking what is commonly regarded as good, making them as you please, or according to the original method. Make them in this way. If you wish to accomplish a Vetala (吠多羅) [Vetala, corpse demon], you should take a corpse from a family of good lineage, who died suddenly in their prime without illness, whose body has no marks, has not yet decayed, and whose faculties are complete. Take such a corpse to accomplish the method, doing as you please, with superior, middle, and inferior methods. The items taken are also like this. Without fear in your heart, then perform this method. Susiddhikara-sutra, Chapter 28: On Taking Materials Furthermore, I will now explain the method of taking materials.
。白黑二月八日十四日十五日。日蝕時。地動時。其日于其午前。而取其物。于唸誦時。得境界已。而取諸物。或澡浴清凈。不食持齋。求善境界。而取諸物。所說須物隨方處所有是物者。而成就貴貨。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。其所諸物。各依本性。上中下品。皆取好者。如法得已。應加精進。作成就法。
蘇悉地羯羅經凈物品第二十九
複次令說凈諸物法。用五凈洗。不應洗者。五凈灑之。觀諸物量。五凈和末。雌黃和乳作末。硃砂和牛屎作末。牛黃和蘇作末。彩色和乳調和之。唯安膳那藥空治作末。刀輪等物。用牛糞水洗之。余所說者。應洗物等。先牛尿洗。次香水洗。諸餘物等。世所稱用。應水洗之。或香水洗已。次用諸事真言水灑凈。次用部心真言水灑凈。次用部母真言水灑凈。但應洗者。先五凈洗。次胡麻水洗。次香水洗。如所應凈。皆應如是。
蘇悉地羯羅經物量品第三十
複次廣說成就物者。謂身莊嚴具諸器仗。種種衣服。如世常法。所用量數。治研細粖。作成就法。若欲成就雌黃法者。五兩為上法。三兩為中法。一兩為下法。若欲成牛黃法者。一兩為上法。半兩為中法。一分為下法。若欲成就安膳那法者。三
【現代漢語翻譯】 現代漢語譯本：白月（ शुक्ल paksha ）和黑月（ krishna paksha ）的初八、十四、十五這幾天，以及發生日食或地震的時候，如果在那天的上午得到某種物品，或者在念誦真言時獲得某種境界后得到物品，又或者通過沐浴齋戒以求得吉祥的徵兆時得到物品，那麼，對於那些經文中提到需要某種物品，並且在某個地方確實存在這種物品的情況，就可以用它來成就珍貴的物品，而不需要付出相應的代價。或者有時自覺能夠增加威力，可以忍受飢餓和寒冷，出現種種奇異的徵兆，在那個時候得到的物品，都應該根據其本身的品質，分為上、中、下品，選取其中最好的。如法得到這些物品后，就應該更加精進地修作成就之法。
《蘇悉地羯羅經》凈物品第二十九
再次，現在來說明凈化各種物品的方法。可以用五凈（牛尿、牛糞、牛奶、酥油、酸奶）來清洗，對於不應該清洗的物品，就用五凈來灑凈。觀察各種物品的量，用五凈和藥末混合。雌黃（orpiment）和牛奶混合製成藥末，硃砂（cinnabar）和牛糞混合製成藥末，牛黃（bezoar）和酥油混合製成藥末，彩色顏料和牛奶調和。只有安膳那（anjana）這種藥物需要空治後製成藥末。刀輪之類的物品，用牛糞水清洗。其餘所說的應該清洗的物品，先用牛尿清洗，然後用香水清洗。其餘的物品，按照世俗常用的方法，應該用水清洗，或者用香水清洗后，再用諸事真言水灑凈，再用部心真言水灑凈，再用部母真言水灑凈。但凡應該清洗的物品，先用五凈清洗，再用胡麻水清洗，再用香水清洗。所有應該凈化的物品，都應該這樣做。
《蘇悉地羯羅經》物量品第三十
再次，廣泛地說明成就物品的方法，包括身體的裝飾品、各種器仗、各種衣服，都按照世俗常用的方法來確定用量。研磨成細末，用來作成就之法。如果要成就雌黃法，五兩是上等，三兩是中等，一兩是下等。如果要成就牛黃法，一兩是上等，半兩是中等，一分是下等。如果要成就安膳那法，三……
【English Translation】 English version: On the eighth, fourteenth, and fifteenth days of the white (shukla paksha) and dark (krishna paksha) fortnights, during solar eclipses, or when earthquakes occur, if one obtains an object on the morning of that day, or after gaining a state of realization during mantra recitation, or by seeking auspicious signs through bathing and fasting, then, for those cases where scriptures mention the need for a certain object and that object actually exists in a certain place, one can use it to accomplish precious things without paying the corresponding price. Or, if one consciously feels an increase in power, can endure hunger and cold, and experiences various extraordinary signs, the objects obtained at that time should all be classified according to their inherent quality, into superior, medium, and inferior grades, selecting the best among them. Having obtained these objects lawfully, one should then strive even more diligently to practice the methods of accomplishment.
Susiddhikara-sutra, Chapter 29: Purification of Objects
Furthermore, I will now explain the methods for purifying various objects. Use the five pure substances (cow urine, cow dung, cow's milk, ghee, yogurt) to wash them; for objects that should not be washed, sprinkle them with the five pure substances. Observe the quantity of each object, and mix the five pure substances with medicinal powders. Mix orpiment (雌黃) with milk to make a powder, mix cinnabar (硃砂) with cow dung to make a powder, mix bezoar (牛黃) with ghee to make a powder, and mix colored pigments with milk. Only anjana (安膳那) medicine needs to be processed in emptiness before being made into a powder. Objects like the wheel-knife should be washed with cow dung water. The remaining objects that are said to need washing should first be washed with cow urine, then with fragrant water. Other objects should be washed with water according to common worldly practices, or washed with fragrant water, then sprinkled with water empowered by the Sarvakarma mantra, then sprinkled with water empowered by the Heart mantra of the Family, then sprinkled with water empowered by the Mother mantra of the Family. But for all objects that should be washed, first wash them with the five pure substances, then wash them with sesame water, then wash them with fragrant water. All objects that should be purified should be done so in this way.
Susiddhikara-sutra, Chapter 30: Measurement of Objects
Furthermore, I will extensively explain the methods for accomplishing objects, including bodily ornaments, various implements, and various clothes, all according to the commonly used methods of the world to determine the quantity. Grind them into fine powder and use them to practice the methods of accomplishment. If you want to accomplish the orpiment method, five liang is the superior grade, three liang is the medium grade, and one liang is the inferior grade. If you want to accomplish the bezoar method, one liang is the superior grade, half a liang is the medium grade, and one fen is the inferior grade. If you want to accomplish the anjana method, three...
分為上法。二分為中法。一分為下法。若欲成就蘇法者。七兩為上。五兩為中。三兩為下法。若欲成就灰法者。五兩為上法。三兩為中。二兩為下。若欲成就鬱金香法者。量比雌黃。于安怛陀那法。說種種丸藥成就者。其數須作二十一丸為上法。十五丸為中法。七丸為下法。于本法中。諸物量少。應加其數。或依都量。或如本法。或世所貴。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。眷屬境界許多。任可成就悉地之法。有上中下。諸物數量。亦復如是。
蘇悉地羯羅經灌頂壇品第三十一
複次廣說成就諸物秘密妙法。令速悉地。若欲起成就法者。先應備辦護悉地具。以護摩法。如威本尊真言。及自灌頂。作灌頂曼荼羅。如法供養。作灌頂已。然後起首。作成就法。
若作大灌頂曼荼羅者。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。須方四角。安置四門。其量八肘。或七肘或五肘。唯開界道。五色如法畫飾。如其臺量。次外減半。次外準然。於此西面。四肘之外。復作一曼荼羅。其量五肘。或四或三。準開東門。或如根本大曼荼羅灌頂處所。減半而作。凡曼茶羅。地勢皆北下卸說為吉祥。但曼茶羅地勢北下卸者。說為最勝。或用一
【現代漢語翻譯】 現代漢語譯本： 將成就法分為三個等級：上等法，中等法和下等法。如果想要成就蘇法（Sū法，可能指某種特定的成就法），七兩為上等，五兩為中等，三兩為下等。如果想要成就灰法，五兩為上等，三兩為中等，二兩為下等。如果想要成就鬱金香法，其用量要與雌黃（雄黃的異名，一種礦物）相當。在安怛陀那法（Antaradhāna法，隱身法）中，如果說要用種種丸藥來成就，那麼丸藥的數量需要做二十一丸為上等，十五丸為中等，七丸為下等。在本法中，如果各種物品的用量較少，應該增加其數量，或者按照總的量，或者如同本法，或者按照世俗所看重的物品，其數量多少也可以依此而定。應當考慮唸誦的功力，以及一同修行的同伴的數量，應當具備這些條件。如同本尊的恩德，眷屬的境界一樣，可以成就許多悉地（Siddhi，成就）之法。有上等、中等、下等，各種物品的數量，也同樣是這樣。
《蘇悉地羯羅經》（Susiddhikara-sūtra）灌頂壇品第三十一
再次廣泛地講述成就各種物品的秘密妙法，使其迅速成就。如果想要開始成就法，首先應該準備好保護悉地（Siddhi，成就）的器具，用護摩法（Homa，火供）如同威猛本尊的真言，以及自我灌頂。製作灌頂曼荼羅（Mandala，壇城），如法供養。完成灌頂后，然後開始進行成就法。
如果製作大的灌頂曼荼羅，能夠得到成就一切諸事。如同前面所說的明王曼荼羅（Vidyārāja-mandala，明王壇城），凈地等法，都應該這樣做。這個曼荼羅必須是四方形，四個角，安置四個門。其大小為八肘，或者七肘，或者五肘。只開界道，用五種顏色如法地進行繪畫裝飾。按照其臺的量，其次向外減少一半，再次向外也照此辦理。在這西面，四肘之外，再製作一個曼荼羅，其大小為五肘，或者四肘，或者三肘。按照準則開啟東門，或者如同根本大曼荼羅灌頂的處所，減少一半來製作。凡是曼荼羅，地勢都向北低斜，這被認為是吉祥的。但是曼荼羅地勢向北低斜的，被認為是最好的。或者用一個。
【English Translation】 English version: The accomplishment methods are divided into three levels: superior, intermediate, and inferior. If one wishes to accomplish the Sū method (Sū法, possibly referring to a specific accomplishment method), seven liang (兩, a unit of weight) is superior, five liang is intermediate, and three liang is inferior. If one wishes to accomplish the ash method, five liang is superior, three liang is intermediate, and two liang is inferior. If one wishes to accomplish the turmeric method, the quantity should be comparable to realgar (雌黃, a mineral). In the Antaradhāna method (Antaradhāna法, invisibility method), if it is said that various pills are used for accomplishment, the number of pills should be twenty-one for superior, fifteen for intermediate, and seven for inferior. In this method, if the quantity of various items is small, the quantity should be increased, or according to the total quantity, or as in this method, or according to what is valued in the world, the quantity can also be determined accordingly. One should consider the power of recitation, as well as the number of fellow practitioners, and should have these conditions. Like the grace of the principal deity and the realm of the retinue, one can accomplish many Siddhi (Siddhi, accomplishments) methods. There are superior, intermediate, and inferior levels, and the quantities of various items are also the same.
Susiddhikara-sūtra (蘇悉地羯羅經) Chapter 31: Consecration Altar
Furthermore, extensively explain the secret and wonderful methods of accomplishing various items, so that they can be quickly accomplished. If one wishes to begin the accomplishment method, one should first prepare the tools for protecting Siddhi (Siddhi, accomplishment), and use the Homa method (Homa, fire offering) like the mantra of the wrathful principal deity, as well as self-consecration. Create a consecration Mandala (Mandala, sacred circle), and make offerings according to the Dharma. After completing the consecration, then begin the accomplishment method.
If one creates a large consecration Mandala, one can achieve all things. As mentioned earlier, the Vidyārāja-mandala (Vidyārāja-mandala, Wisdom King Mandala), purifying the ground, and other methods should all be done in this way. The Mandala must be square, with four corners, and four gates placed. Its size should be eight cubits, or seven cubits, or five cubits. Only open the boundary path, and decorate it with five colors according to the Dharma. According to the size of the platform, reduce it by half outwards, and then do the same outwards again. On the west side, four cubits away, create another Mandala, its size being five cubits, or four cubits, or three cubits. Open the east gate according to the standard, or like the place of consecration of the fundamental great Mandala, reduce it by half to create it. In general, the terrain of the Mandala should slope downwards to the north, which is considered auspicious. However, a Mandala with terrain sloping downwards to the north is considered the best. Or use one.
種彩色畫之。於四角外。作三肘拔折羅。于中臺內如法。畫作八葉蓮華。諸曼茶羅亦應如是。蓮華葉外。周匝畫作吉祥妙印。於四門畫拔折羅。復于諸角。安吉祥瓶。于外灌頂曼茶羅。亦如是作。凡欲灌頂。必須四種。所致瓶處。並㘅界角。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。所謂佛頂蓮華金剛。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。名請真言。次外東面。畫佛頂印。右邊部母印。印邊部心印。次右鑠底印。次左五印。次右阿難。次左須菩提。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。次左金剛掊印。諸餘真言。及明等功。左右安置。乃至兩角。次於西面門南。畫梵王印。及梵吉祥明王。並諸眷屬。乃至南角門北。畫魯達羅神印。及妃印。並諸眷屬。及至北角。次第三曼荼羅門。畫八方神。各與眷屬。令滿其位。于第二
【現代漢語翻譯】 現代漢語譯本： 然後用各種顏色繪製它。在四個角外，畫三個肘長的金剛杵（拔折羅，vajra，一種法器）。在中心臺內，如法繪製八葉蓮花。所有的曼茶羅（曼茶羅，mandala，壇場）都應該這樣做。在蓮花葉外，周圍繪製吉祥妙印。在四個門上繪製金剛杵。然後在各個角上，安放吉祥瓶。在外面的灌頂曼茶羅（灌頂曼茶羅，abhiṣeka-maṇḍala，用於灌頂儀式的壇場）也這樣做。凡是想要進行灌頂，必須準備四種瓶。在所放置瓶子的位置，以及㘅界角，根據所持誦的真言（真言，mantra，咒語）以及明（明，vidyā，明咒）等，在其臺內，繪製本尊的印。並放置一個瓶子。所持誦的真言，根據其部類，繪製本尊的主印。所謂佛頂蓮花金剛。應該知道這個方法要保密。所持誦的真言，如果不認識名號，以及部類不清楚的，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，名為請真言。接下來，外面的東面，繪製佛頂印。右邊是部母印，印邊是部心印。然後右邊是鑠底印。然後左邊是五個印。然後右邊是阿難（阿難，Ānanda，佛陀的十大弟子之一）。然後左邊是須菩提（須菩提，Subhūti，佛陀的十大弟子之一）。其餘的真言以及明等的印，左右安置，直到兩個角。接下來，在北面，繪製觀自在菩薩（觀自在菩薩，Avalokiteśvara，即觀音菩薩）印。右邊是部母印，左邊是部心印。然後右邊是落澀彌印。然後左邊是多羅（多羅，Tārā，度母）印。然後右邊是成就義菩薩印。然後左邊是大勢至菩薩（大勢至菩薩，Mahāsthāmaprāpta，西方三聖之一）印。其餘的真言以及明等的印，左右安置，直到兩個角。接下來，在南面，繪製金剛印。右邊是部母印，左邊是部心印。然後右邊是金剛拳印。然後左邊是食金剛印。然後右邊是金剛杵（拔折羅，vajra）印。然後左邊是金剛掊印。其餘的真言以及明等的功用，左右安置，直到兩個角。接下來，在西面門的南邊，繪製梵王（梵王，Brahmā，印度教的創世神）印，以及梵吉祥明王，以及他們的眷屬，直到南角門的北邊，繪製魯達羅神（魯達羅神，Rudra，濕婆神）印，以及妃印，以及他們的眷屬，直到北角。接下來，第三曼荼羅門，繪製八方神，各自與眷屬，讓他們充滿其位。在第二
【English Translation】 English version: Then paint it with various colors. Outside the four corners, draw three cubit-long vajras (拔折羅, vajra, a ritual implement). Inside the central platform, draw an eight-petaled lotus as prescribed. All mandalas (曼茶羅, mandala, sacred diagram) should be made in this way. Outside the lotus petals, draw auspicious and wonderful seals all around. Draw vajras on the four gates. Then, at each corner, place auspicious vases. The outer abhiṣeka-mandala (灌頂曼茶羅, abhiṣeka-maṇḍala, mandala for initiation) should also be made in this way. Whenever an abhiṣeka is desired, four kinds of vases must be prepared. At the places where the vases are placed, and at the 㘅界 corners, according to the mantra (真言, mantra, sacred utterance) and vidyā (明, vidyā, knowledge-mantra) recited, draw the mudrā (印, mudrā, hand gesture/seal) of the principal deity within the platform. And place a vase. According to the category of the mantra recited, draw the principal mudrā of the main deity. This is called the Buddha-peak lotus vajra. It should be known that this method should be kept secret. If the name and category of the mantra recited are not known, a vase should be placed, called 'Accomplishing All Matters,' or a vase for 'Accomplishing Meaning and Benefit,' or a vase called 'Inviting the Mantra.' Next, on the outer eastern side, draw the Buddha-peak mudrā. On the right is the Mother of the Family mudrā, and next to the mudrā is the Heart of the Family mudrā. Then on the right is the Shakti mudrā. Then on the left are five mudrās. Then on the right is Ānanda (阿難, Ānanda, one of the ten great disciples of the Buddha). Then on the left is Subhūti (須菩提, Subhūti, one of the ten great disciples of the Buddha). The mudrās of the remaining mantras and vidyās are placed on the left and right, up to the two corners. Next, on the northern side, draw the mudrā of Avalokiteśvara Bodhisattva (觀自在菩薩, Avalokiteśvara, the Bodhisattva of Compassion). On the right is the Mother of the Family mudrā, and on the left is the Heart of the Family mudrā. Then on the right is the Lakṣmī mudrā. Then on the left is the Tārā (多羅, Tārā, savioress) mudrā. Then on the right is the Accomplishing Meaning Bodhisattva mudrā. Then on the left is the Mahāsthāmaprāpta Bodhisattva (大勢至菩薩, Mahāsthāmaprāpta, one of the three holy saints of the West) mudrā. The mudrās of the remaining mantras and vidyās are placed on the left and right, up to the two corners. Next, on the southern side, draw the vajra mudrā. On the right is the Mother of the Family mudrā, and on the left is the Heart of the Family mudrā. Then on the right is the vajra fist mudrā. Then on the left is the vajra-eating mudrā. Then on the right is the vajra (拔折羅, vajra) mudrā. Then on the left is the vajra-pounding mudrā. The functions of the remaining mantras and vidyās are placed on the left and right, up to the two corners. Next, on the southern side of the western gate, draw the mudrā of Brahmā (梵王, Brahmā, the Hindu god of creation), and the Auspicious Brahma Vidyārāja, along with their retinue, up to the northern side of the southern corner gate, draw the mudrā of Rudra (魯達羅神, Rudra, Shiva) and his consort, along with their retinue, up to the northern corner. Next, at the third mandala gate, draw the eight directional deities, each with their retinue, filling their positions. At the second
曼荼羅門外。右邊畫孫難陀龍王。左邊拔難陀龍王。于第三曼荼羅門外。右邊畫孫陀龍王。左邊優孫陀龍王。曼荼羅外。畫甘露瓶印。如是作曼荼羅法供養者。應如法作三種護摩。為欲遣除。毗那夜迦故。應作阿毗遮嚕迦事。為自利益故。應作補瑟徴迦事。為息諸災邪故。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。應以當部心明。作補徴迦事。應以當部母明。作扇底迦事。于曼荼羅所集聖者。一切諸天。各各以本真言。而三種護摩。或以成辦一切事真言。而作護摩。其護摩處。曼荼羅南門東。作如護摩法。蘇等諸物。以三事真言。各禮百遍。或其數為欲。加威諸真言。故應作如是三種護摩。次第為三部諸真言等。各祀七遍。其三部主。應加數祀。或但三部谷祀百遍。如不辦者七遍三遍。亦得滿足。所持真言主。于臺曼茶羅內部尊足下安置。于曼荼羅外東面。別安訶利底母。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。而當奉獻。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。當門為軍茶利所安置瓶。亦須用彼真言。加被于臺曼茶羅東西
【現代漢語翻譯】 現代漢語譯本： 在曼荼羅（Mandala，壇場）門外，右邊畫孫難陀龍王（Nanda Dragon King，歡喜龍王），左邊畫拔難陀龍王（Upananda Dragon King，近喜龍王）。在第三曼荼羅門外，右邊畫孫陀龍王（Sundara Dragon King，美龍王），左邊畫優孫陀龍王（Upasundara Dragon King，大美龍王）。曼荼羅外，畫甘露瓶印（Amrita Kalasha Mudra，不死甘露寶瓶手印）。 如是修作曼荼羅法並供養者，應當如法修作三種護摩（Homa，火供）。爲了遣除毗那夜迦（Vinayaka，障礙神），應當修作阿毗遮嚕迦事（Abhicharuka，降伏法）。爲了自身利益，應當修作補瑟徴迦事（Paushtika，增益法）。爲了止息各種災邪，應當修作扇底迦事（Shantika，息災法）。 應當以當部（所屬部）成辦諸事的真言（Mantra，咒語），修作阿毗遮嚕迦事。或者用甘露瓶真言，通用於三部。應當以當部心明（Hridaya-vidya，心咒），修作補瑟徴迦事。應當以當部母明（Matrika-vidya，母咒），修作扇底迦事。 對於曼荼羅所聚集的聖者、一切諸天，各自以本真言，作三種護摩。或者以成辦一切事真言，而作護摩。其護摩處，在曼荼羅南門東邊修作，如護摩法。蘇（Ghee，酥油）等各種物品，以三事真言，各自禮拜百遍，或者其數量隨欲。爲了加威諸真言，故應當修作如是三種護摩。次第為三部諸真言等，各自祭祀七遍。其三部主，應當增加數量祭祀。或者僅僅三部穀物祭祀百遍，如不能辦到，七遍三遍，也可以滿足。 所持真言主，于臺曼荼羅（Dai-mandala，主壇）內部尊足下安置。于曼荼羅外東面，另外安置訶利底母（Hariti，鬼子母）。南面安置輸利尼（Shulini，執三叉戟女神）。西面安置醫迦熱吒（Eka-jata，獨髻母）。北面安置句吒嚙利（Kuta-danti，歪齒母），隨彼所樂，而應當奉獻，如法供養。 諸真言已誦持完畢，以及護摩已修作完畢之前所安置的瓶，隨所為之事，誦彼真言，而用加持。于本尊前所安置之瓶，還用彼真言，而加持之。其臺內瓶，應用明王真言（Vidyaraja Mantra，忿怒尊咒語），而作加持。當門為軍茶利（Kundali，甘露軍荼利明王）所安置的瓶，也須用彼真言加持。于臺曼荼羅東西。
【English Translation】 English version: Outside the Mandala (sacred enclosure), on the right, paint Nanda Dragon King (the joyful Dragon King), and on the left, paint Upananda Dragon King (the near-joyful Dragon King). Outside the third Mandala gate, on the right, paint Sundara Dragon King (the beautiful Dragon King), and on the left, paint Upasundara Dragon King (the very beautiful Dragon King). Outside the Mandala, paint the Amrita Kalasha Mudra (the gesture of the nectar vase). Those who construct the Mandala and make offerings in this way should perform the three types of Homa (fire ritual) according to the Dharma. To dispel Vinayaka (the obstacle-maker), one should perform Abhicharuka (the subjugation rite). For one's own benefit, one should perform Paushtika (the enriching rite). To pacify all calamities and evils, one should perform Shantika (the pacifying rite). One should use the Mantra (sacred utterance) of the respective family (Tantra family) to accomplish all matters and perform Abhicharuka. Or, one can use the Amrita Kalasha Mantra, which is applicable to all three families. One should use the Hridaya-vidya (heart mantra) of the respective family to perform Paushtika. One should use the Matrika-vidya (mother mantra) of the respective family to perform Shantika. For the holy beings and all the deities gathered in the Mandala, each should perform the three types of Homa with their respective original Mantras. Or, one can perform Homa with the Mantra for accomplishing all matters. The place for the Homa should be constructed east of the south gate of the Mandala, according to the Homa ritual. Ghee (clarified butter) and other items should be offered with the three Mantras, each recited a hundred times, or as desired. To empower the Mantras, one should perform these three types of Homa. Sequentially, each of the Mantras of the three families should be offered seven times. The lords of the three families should be offered more frequently. Or, one can simply offer grains to the three families a hundred times; if that is not possible, seven or three times will suffice. The principal Mantra holder should be placed inside the Dai-mandala (main Mandala), beneath the feet of the honored one. Outside the Mandala, on the east side, separately place Hariti (the demon mother). On the south side, place Shulini (the goddess holding the trident). On the west side, place Eka-jata (the single-knotted one). On the north side, place Kuta-danti (the crooked-toothed one), according to their preferences, and make offerings to them according to the Dharma. After the Mantras have been recited and the Homa has been performed, the vase that was placed before should be blessed by reciting the respective Mantra for the intended purpose. The vase placed before the principal deity should also be blessed with that Mantra. The vase inside the Dai (platform) should be blessed with the Vidyaraja Mantra (the mantra of the wrathful deity). The vase placed at the gate for Kundali (Amrita Kundali Vidyaraja) must also be blessed with that Mantra. To the east and west of the Dai-mandala.
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。如前說灌頂法。此亦如是。安置吉祥瓶。所謂谷實。藥草花果香。樹枝葉。華鬘及寶。置於瓶內。新帛繒彩。用纏其頭。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。配與灌頂。為欲除遣。諸作障故。先用軍荼利瓶而。用灌頂第四應用。所持真言瓶。而用灌頂。其餘二瓶。隨意而用。如是畢已。應以牛黃涂香。薰香芥子。線釧衣服。皆應受用。作灌頂已。后為息諸障。應作護摩已。便即發遣。或於凈處。但一彩色。作小曼荼羅。極今方正。其量二肘。安置三障大印西面。槊印如前。安置凈瓶。如法灌頂。能令離諸障。本尊歡喜。不久速成此秘密最勝悉地。
蘇悉地羯羅經光物品第三十二
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。于本法所說。每日三時。用蘇蜜酪。和以胡麻。或依本法祀乳粥。或祀酪飯所成就物每日三時。以香薰之。以香水灑。以真言加被。觀視其物。以吉祥環貫置指上撝按其物。以牛黃水或白芥子灑物上。及於節日。加諸供具。奉獻彼物。若白月成
【現代漢語翻譯】 現代漢語譯本： 安置水瓶時，東北角使用部心真言（kula-hrdaya mantra，本部的核心真言），東南角使用部母真言（kula-mata mantra，本部的母真言），西北角使用能辦諸真言（sadhana-siddhi mantra，能成就一切事業的真言），西南角使用一切真言（sarva-mantra，所有真言）。如此加持這些水瓶后，以及供養完畢后，接下來應該右繞。如同之前所說的灌頂法，這裡也一樣。安置吉祥瓶，瓶內放置穀物、藥草、花果、香料、樹枝樹葉、花鬘以及寶物。用新的絲綢綵帶纏繞瓶口。所有的灌頂法都應該這樣做。然後讓同伴為行者灌頂，這些同伴都必須持誦真言，如法清凈。或者請求阿阇梨（acarya，導師）給予灌頂。爲了去除各種障礙，先用軍荼利瓶（Kundali-kalasa，軍荼利明王的瓶子）進行灌頂，第四次應用所持真言瓶進行灌頂，其餘兩個瓶子隨意使用。這樣完成後，應該用牛黃涂香，薰香芥子，線釧衣服，都應該受用。完成灌頂后，爲了平息各種障礙，應該進行護摩（homa，火供），然後就可以遣送他們離開。或者在乾淨的地方，只用一種顏色，製作一個小曼荼羅（mandala，壇城），務必方正，其大小為二肘。在西面安置三障大印，槊印如前。安置凈瓶，如法灌頂，能夠使人遠離各種障礙，本尊（istadevata，所尊奉的神祇）歡喜，不久就能迅速成就這秘密最勝悉地（siddhi，成就）。
《蘇悉地羯羅經》光物品第三十二
再次，如法灌頂完畢后，應該進行護摩，持續三七日（二十一日），或一七日（七日），或一個月，或根據成就情況相應調整。按照本法所說，每天三次，用蘇蜜酪（酥油、蜂蜜和牛奶），和以胡麻（芝麻）。或者按照本法祭祀乳粥，或者祭祀酪飯。所成就的物品每天三次用香薰，用香水灑，用真言加持，觀視這些物品。用吉祥環貫穿戴在手指上，按壓這些物品。用牛黃水或白芥子灑在物品上，以及在節日時，增加各種供具，奉獻這些物品。如果在白月（新月到滿月期間）成就。
【English Translation】 English version: When placing the vases, at the northeast corner, use the kula-hrdaya mantra (the heart mantra of the family). At the southeast corner, use the kula-mata mantra (the mother mantra of the family). At the northwest corner, use the sadhana-siddhi mantra (the mantra that accomplishes all endeavors). At the southwest corner, use the sarva-mantra (all mantras). Having thus blessed these vases, and after making offerings, one should then circumambulate to the right. Just as in the previously described abhiseka (initiation) method, this is also done in the same way. Place the auspicious vase, filled with grains, medicinal herbs, flowers, fruits, incense, tree branches and leaves, garlands, and jewels. Wrap the mouth of the vase with new silk ribbons. All abhiseka methods should be done in this way. Then, have a companion perform the abhiseka for the practitioner. These companions must all recite mantras and be ritually pure. Or, request an acarya (teacher) to bestow the abhiseka. In order to remove all obstacles, first use the Kundali-kalasa (the vase of Kundali) for the abhiseka. Fourth, use the vase containing the mantra being practiced for the abhiseka. The remaining two vases can be used as desired. After this is completed, one should use gorocana (cow bezoar) and scented paste, incense, mustard seeds, thread bracelets, and clothing, all of which should be received and used. After performing the abhiseka, in order to pacify all obstacles, one should perform a homa (fire offering), and then they can be dismissed. Or, in a clean place, using only one color, create a small mandala (sacred circle), making sure it is perfectly square, with a size of two cubits. Place the great mudra (hand gesture) of the three obstacles on the west side, and the spear mudra as before. Place the clean vase, and perform the abhiseka according to the ritual, which can enable one to be free from all obstacles, pleasing the istadevata (chosen deity), and quickly attain this secret and supreme siddhi (accomplishment).
Susiddhikara Sutra, Chapter 32 on Light Offerings
Furthermore, after the abhiseka is completed according to the ritual, one should perform a homa, continuing for three weeks (twenty-one days), or one week (seven days), or one month, or adjust accordingly based on the progress of accomplishment. According to what is said in this method, three times a day, use clarified butter, honey, and milk, mixed with sesame seeds. Or, according to this method, offer milk porridge, or offer rice with yogurt. Three times a day, incense the accomplished objects, sprinkle them with scented water, bless them with mantras, and contemplate these objects. Wear an auspicious ring on the finger, press down on these objects. Sprinkle the objects with gorocana water or white mustard seeds, and on festival days, add various offerings and dedicate these objects. If accomplishment is achieved during the waxing moon (from new moon to full moon).
者取十日。若黑月成者取十四日。如斯作法。光顯其物。皆用部母真言。復重加諸華香。華鬘等物供養。以香涂手。置茅草環按所成物。畢夜持誦。于夜三時。誦一百八遍如斯光顯。成就之物。從始至終。皆應如是若具如此法。速得成就。
佛部光顯真言。
唵諦惹塞(僧乙反)尾你 悉睇娑馱野 虎吽泮
蓮華部光顯真言。
唵挹(奴立反)比(並也反)挹比你跛野摩訶室利曳莎縛訶
金剛部光顯真言曰。
唵入縛羅入縛攞野畔度哩 娑縛訶
於三部法。皆用赤羯啰微啰華。以真言持誦。散灑其物。或用忙落底華。或用白芥子。首尾中間。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。若欲成就蘇等之物。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。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。內院東面。先置輪印。東北角。置缽印東南角。置袈裟印次於北面。置蓮華印于西北角。置灘拏棓印于東北角。置軍持瓶印次於南面。置拔折羅印于東南角。置檗那棓印于西南角。置羯攞賒瓶印于西面。置金剛鉤印。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
【現代漢語翻譯】 現代漢語譯本： 選取十天的時間。如果是黑月（指農曆月末）形成，則選取十四天。像這樣進行操作，光顯其物。全部使用部母真言（根本咒語）。再次加上各種鮮花和花鬘等物品進行供養。用香涂手，放置茅草環，按住所要成就的物品。整夜持誦。在夜晚的三個時辰里，誦一百零八遍，像這樣光顯。成就的物品，從始至終，都應該這樣做。如果具備這樣的方法，就能迅速獲得成就。
佛部光顯真言：
唵 諦惹塞（sēng yǐ fǎn）尾你 悉睇 娑馱野 虎吽泮
蓮華部光顯真言：
唵 挹（nǔ lì fǎn）比（bìng yě fǎn）挹比你跛野摩訶室利曳莎縛訶
金剛部光顯真言曰：
唵 入縛羅入縛攞野畔度哩 娑縛訶
在三部法中，都使用赤羯啰微啰華（紅色鮮花）。用真言持誦，散灑在物品上。或者使用忙落底華（鮮花），或者使用白芥子。從頭到尾，中間也是這樣。散佈沾染在物品上。或者有境界，以及見到奇異景象，也像這樣散佈。臨近成就時也像這樣散佈，便能成就光顯。如果想要成就蘇（酥油）等物品，用真言香水，灑在物品上，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。用曼荼羅（壇城）來進行光顯。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，並開設一個門。內院的東面，先放置輪印。東北角，放置缽印。東南角，放置袈裟印。其次在北面，放置蓮華印。在西北角，放置灘拏棓印。在東北角，放置軍持瓶印。其次在南面，放置拔折羅印（金剛杵）。在東南角，放置檗那棓印。在西南角，放置羯攞賒瓶印。在西面，放置金剛鉤印，金剛拳印。在西南角，放置計利吉羅印。在西北角，放置遜婆印。再在東
【English Translation】 English version: Choose ten days. If it is formed during the dark moon (referring to the end of the lunar month), then choose fourteen days. Perform the operation in this way to illuminate the object. All use the Mūlamantra (root mantra). Add various flowers and garlands, etc., for offerings again. Anoint the hands with incense, place a ring of thatch, and press on the object to be accomplished. Recite throughout the night. During the three periods of the night, recite one hundred and eight times, illuminating in this way. The object to be accomplished should be done in this way from beginning to end. If you have such a method, you can quickly achieve accomplishment.
Buddha-family Illuminating Mantra:
Oṃ Tejasvi vini siddhe sādhaya hūṃ phaṭ
Lotus-family Illuminating Mantra:
Oṃ Ibhi ibhini pāyā mahā śrīye svāhā
Vajra-family Illuminating Mantra:
Oṃ Jvala jvalaya sphoṭaya svāhā
In the three-family practices, all use red Karavīra flowers. Recite the mantra and sprinkle it on the object. Or use Mālatī flowers, or use white mustard seeds. From beginning to end, and in the middle, it should be done in this way. Sprinkle and stain the object. Or if there are realms and strange phenomena are seen, sprinkle in this way as well. When approaching accomplishment, sprinkle in this way as well, and illumination will be achieved. If you want to accomplish objects such as ghee (clarified butter), use mantra-infused fragrant water and sprinkle it on the object, and illumination will be achieved. Use this method to illuminate objects, and even if it is not accomplished, you should not interrupt it. Use a Mandala for illumination. Like the purified ground mentioned earlier, use five colors to create a Mandala. Its size is four cubits, and open one gate. In the east of the inner courtyard, first place the Wheel Seal. In the northeast corner, place the Bowl Seal. In the southeast corner, place the Robe Seal. Next, in the north, place the Lotus Seal. In the northwest corner, place the Staff Seal. In the northeast corner, place the Kundika (water bottle) Seal. Next, in the south, place the Vajra (thunderbolt) Seal. In the southeast corner, place the Bāna Staff Seal. In the southwest corner, place the Kalaśa (vase) Seal. In the west, place the Vajra Hook Seal, the Vajra Fist Seal. In the southwest corner, place the Kilikila Seal. In the northwest corner, place the Sumbha Seal. Again, in the east
面輪右邊。置佛眼部母印。又于北面蓮華印右邊。置半拏啰縛里寧部母印。于南面置。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。戰荼捺羅印。及諸當部。所有眷屬。次第安置。其形皆白。復于東面置如來鑠底印。帝殊羅施印。無能勝門王印。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。置俱尾羅等。八方大神。于其空處。任意置三部內成就諸事真言主等。次於中臺。置竹持部主印。所成就物。隨於本部法所說。置於其中。安置其部。主中臺上。其物車邊。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。如前供養。畢以三部母明。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。通三部護摩而作光顯。隨其所用。真言為護摩者。初但誦其真言。次誦求請之句。復中間誦其真言。複誦求請之句。后亦誦其真言。還安求請之句。如是真言之中。三處上中下分安置。求請之句。最後安其虎吽柹吒莎呵
【現代漢語翻譯】 現代漢語譯本： 在面輪的右邊，設定佛眼部母印（Buddha-locani mudra，代表佛眼的母印）。又在北面的蓮花印（lotus mudra）右邊，設定半拏啰縛里寧部母印（Pandaravasini mudra）。在南面，設定拔折羅印（Vajra mudra，金剛印）右邊，設定忙莽計部母印（Mamaki mudra）。接下來在曼荼羅（mandala，壇城）的門外，按照前面所說的方法，設定能摧諸難軍荼利印（Kundali mudra，能摧毀一切困難的軍荼利明王印）。依照之前的方法進行供養。然後在北面，設定六臂印（six-armed mudra）、馬頭印（Hayagriva mudra）、多羅印（Tara mudra，度母印）、戰荼捺羅印（Candanala mudra），以及各個部所有眷屬，依次安置，他們的形象都是白色的。 又在東面設定如來鑠底印（Tathagata Shakti mudra，如來力量印）、帝殊羅施印（Tishura Shi mudra）、無能勝門王印（Aparajita door king mudra，無能戰勝的門王印）、無能勝妃印（Aparajita queen mudra，無能戰勝的妃印）。然後在南面，在各個部內，所有眷屬依次安置。然後在西面，隨意安置三部諸印。 接下來在外院，設定俱尾羅（Kuvera，財神）等八方大神。在空餘的地方，隨意安置三部內成就諸事真言主等。然後在中央的檯子上，設定竹持部主印（bamboo-holding mudra）。所成就的物品，根據本部法所說，放置在其中。安置其部主在中央的臺上，物品的車邊，放置真言本所持印。物品的西邊，安置護摩爐（homa furnace，火供的爐子）。 接下來在西邊，持誦人坐下，各自以本真言（mantra，咒語），依法召請。按照之前的方法供養完畢，用三部母明（three mother vidyas，三部之母的明咒），依次護摩，使物品顯現光明。然後用本真言護摩，而使其光顯。在各種光顯法中，護摩最為殊勝。凡是初次護摩，先用部母明持誦，用香水灑凈物品。護摩完畢后，也這樣灑凈。或者用忙莽計心明（Mamaki heart mantra），或者用四字明王真言（four-syllable vidyaraja mantra），通用於三部護摩而作光顯。根據所用的真言進行護摩，開始時只誦真言，然後誦求請之句。中間再誦真言，再誦求請之句。最後也誦真言，再安上求請之句。像這樣，在真言之中，上中下三處分別安置求請之句。最後安上虎吽柹吒莎呵（hum phat svaha）。
【English Translation】 English version: On the right side of the face wheel, place the Buddha-locani mudra (Buddha-locani mudra, representing the mother mudra of the Buddha's eye). Also, on the right side of the lotus mudra on the north side, place the Pandaravasini mudra. On the south side, place the Vajra mudra (Vajra mudra, the diamond mudra) on the right side, and place the Mamaki mudra. Next, outside the gate of the mandala (mandala, altar), set up the Kundali mudra (Kundali mudra, the Kundali Vidyaraja mudra that can destroy all difficulties) as described earlier. Make offerings according to the previous method. Then, on the north side, place the six-armed mudra, the Hayagriva mudra, the Tara mudra, the Candanala mudra, and all the retinues belonging to each department, placing them in order. Their forms are all white. Also, on the east side, place the Tathagata Shakti mudra, the Tishura Shi mudra, the Aparajita door king mudra, and the Aparajita queen mudra. Then, on the south side, place all the retinues within each department in order. Then, on the west side, place the mudras of the three departments at will. Next, in the outer courtyard, place the eight great gods of the directions, such as Kuvera (Kuvera, the god of wealth). In the empty spaces, place the masters of the mantras who accomplish all things within the three departments at will. Then, on the central platform, place the bamboo-holding mudra. The objects to be accomplished are placed within it according to what is said in the Dharma of this department. Place the lord of the department on the central platform, and place the mudra held by the original mantra on the side of the object's vehicle. Place the homa furnace (homa furnace, the furnace for fire offerings) on the west side of the object. Next, on the west side, the mantra reciter sits down, and each invokes according to the Dharma with their own mantra. After completing the offerings according to the previous method, perform homa in order with the three mother vidyas, making the object appear luminous. Then, perform homa with the original mantra, making it luminous. Among all the luminous methods, homa is the most excellent. Whenever performing homa for the first time, first recite the department's mother mantra and sprinkle fragrant water to purify the object. After the homa is completed, sprinkle it in the same way. Or use the Mamaki heart mantra, or use the four-syllable vidyaraja mantra, which is commonly used for the homa of the three departments to make it luminous. According to the mantra used for the homa, first only recite the mantra, then recite the phrase of supplication. In the middle, recite the mantra again, then recite the phrase of supplication again. Finally, also recite the mantra and then add the phrase of supplication. In this way, place the phrase of supplication in the upper, middle, and lower parts of the mantra. Finally, add hum phat svaha.
字所請句。
阇縛攞(放光)阇嚩攞也(令放光)悉地(成)娑馱也(令成)你卑*也你跛耶你跛跢南(諸威光)帝阇(潤澤)拔馱也(令增長)忙尾覽摩(莫近遲)阿尾賒(遍入)啰乞沙(護持)散你甜(令瑞現前)俱嚕(最)吽泮吒 莎嚩訶
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。白羯啰華。散其物上。而作光顯。或持誦赤羯啰尾啰華。或用白芥子。或用蘇摩那華。而作光顯。先用涂香涂手。以按其物。次以諸華。持誦而散白芥子。次然香薰之。次後持誦。香水而灑之。應知如是次第。初中后夜三時。以本藏主真言。持誦香水真言而灑。次誦本持真言。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。諸物及光。己身決定。速得成就於物。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。◎
蘇悉地羯羅經卷中 大正藏第 18 冊 No. 0893b 蘇悉地羯羅經
蘇悉地羯羅經卷下
唐天竺三藏輸波迦
【現代漢語翻譯】 現代漢語譯本： 這是祈請的語句：
『阇縛攞 (放光)，阇嚩攞也 (令放光)，悉地 (成就)，娑馱也 (令成就)，你[卑*也] (威耀)，你跛耶你跛跢南 (諸威光)，帝阇 (潤澤)，拔馱也 (令增長)，忙尾覽摩 (莫近遲)，阿尾賒 (遍入)，啰乞沙 (護持)，散你甜 (令瑞現前)，俱嚕 (最)，吽泮吒，莎嚩訶』
像這樣，用這些祈請的語句，來光顯那些物品。無論是在物品的前面、後面還是中間，都可以重複唸誦，這樣做沒有妨礙。護摩儀式結束后，接下來應該持誦咒語，用白羯啰華 (白色花朵) 散在物品上，以此來光顯物品。或者持誦咒語，用赤羯啰尾啰華 (紅色花朵)，或者用白芥子，或者用蘇摩那華 (茉莉花)，來光顯物品。先用涂香塗抹雙手，然後按在物品上。接著用各種花朵，持誦咒語並散白芥子。然後點燃香來熏物品。最後持誦咒語，用香水灑在物品上。應該知道這樣的次第。在初夜、中夜、后夜這三個時段，用本藏主真言 (根本壇城主尊的真言)，持誦香水真言並灑水。然後誦本持真言 (根本所持的真言)，灑水完畢后，像前面一樣進行護摩和唸誦，直到日出。能夠完整進行這個方法的人，能夠迅速獲得成就。像這樣光顯物品和光芒，自身也必定能夠迅速成就於物品。即使物品很少，也能獲得很大的效果。能夠完整進行這個方法的人，其物品會增多，並且變得清凈。因此，應該進行光顯之法。這被稱為一切成就的秘密之法。在各種節日裡，應該進行這樣的光顯之法。其餘的日子裡，可以隨時進行光顯。唸誦的遍數圓滿后，想要進行成就法時，應該先在初夜，完整地進行光顯之法，然後再進行成就。
《蘇悉地羯羅經》卷中 大正藏第 18 冊 No. 0893b 《蘇悉地羯羅經》
《蘇悉地羯羅經》卷下
唐天竺三藏輸波迦
【English Translation】 English version: These are the phrases for supplication:
'Jha-va-la (emitting light), Jha-va-la-ya (causing to emit light), Siddhi (accomplishment), Sa-dhaya (causing to accomplish), Ni-[bi*ya] (majesty), Ni-pa-ya Ni-pa-ta-nam (all majesties), Te-ja (luster), Ba-dhaya (causing to increase), Mang-wei-lan-mo (not near late), A-wei-she (pervading entry), Ra-ksha (protecting), San-ni-tian (causing auspiciousness to appear), Ju-lu (most), Hum Phat, Svaha.'
In this way, using these phrases of supplication, illuminate the objects. Whether it is in front of, behind, or in the middle of the objects, it is permissible to repeat the recitation, and there is no hindrance in doing so. After the Homa ritual is completed, one should then recite the mantra, scattering white Karavira flowers (white flowers) on the objects to illuminate them. Or recite the mantra, using red Karavira flowers (red flowers), or white mustard seeds, or Sumanas flowers (jasmine flowers), to illuminate the objects. First, apply scented paste to the hands, then press them on the objects. Then, using various flowers, recite the mantra and scatter white mustard seeds. Then light incense to fumigate the objects. Finally, recite the mantra and sprinkle the objects with scented water. One should know this sequence. During the first watch of the night, the middle watch of the night, and the last watch of the night, use the principal deity mantra (the mantra of the main deity of the mandala), recite the scented water mantra and sprinkle water. Then recite the fundamental mantra, and after sprinkling water, perform Homa and recitation as before, until sunrise. One who can fully perform this method can quickly attain accomplishment. By illuminating objects and light in this way, one will surely be able to quickly achieve accomplishment with the objects. Even if there are few objects, one can obtain great results. One who can fully perform this method will have their objects increase and become purified. Therefore, one should perform the method of illumination. This is called the secret method of all accomplishments. On various festivals, one should perform such a method of illumination. On other days, one can perform illumination at any time. After the number of recitations is completed, when one wants to perform the method of accomplishment, one should first, in the first watch of the night, fully perform the method of illumination, and then perform the accomplishment.
Susiddhikara Sutra, Middle Volume Taisho Tripitaka Volume 18, No. 0893b, Susiddhikara Sutra
Susiddhikara Sutra, Lower Volume
Translated by Tripitaka Master Subhakara of Tang Dynasty, India
羅譯
◎分別悉地時分品第三十三
複次我今解說吉祥成就時節。行者知已。尋求悉地。謂時節者。八月臘月正月二月四月。此等五月白十五日。應作上成就。其四月時。必有雨難。其二月時。必有風難於正月時。必有種種難。唯有臘月。無諸難事。於八月時。有雪雹霹靂之難。如上如說之難。皆成就相。此五個月。但令求作成就法事。亦當應作扇底迦事。即此五月。黑月十五日。應作中下。二成就法。亦當應作。補瑟徴迦事。阿毗遮嚕迦事。于月蝕時。成就最上之物。于日蝕時。通上中下。成就之物。或月一日三日五日七日。或十三日。應作成就。諸一切事。若作最上成就。應取上宿曜時等。或與三種事法相應。其所成就。亦依三事而作。或如本法所說。或依本尊指授。然十二月一日至十五日。于其中間。應一切成就。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。要欲成作者。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
【現代漢語翻譯】 現代漢語譯本 ◎分別悉地時分品第三十三
再者，我現在解說吉祥成就的時節。修行者知曉后，便可尋求悉地（Siddhi，成就）。所謂時節，指的是八月、臘月、正月、二月、四月。這五個月的白月十五日，應當修作上等成就。其中四月，必定有雨的災難；二月，必定有風的災難；正月，必定有種種災難。只有臘月，沒有各種災難。八月，有雪雹霹靂的災難。如上面所說的災難，都是成就的徵兆。這五個月，只要是求作各種成就的法事，也應當修作息災（扇底迦，Śāntika）之事。即這五個月的黑月十五日，應當修作中等和下等兩種成就之法，也應當修作增益（補瑟徴迦，Puṣṭika）之事和降伏（阿毗遮嚕迦，Abhicāruka）之事。在月蝕之時，成就最上之物；在日蝕之時，通用於上、中、下等成就之物。或者在每月的初一、初三、初五、初七，或者十三日，應當修作成就一切事。如果修作最上成就，應當選取上等宿曜之時等，或者與三種事法相應。其所成就，也依據三種事而作，或者如本法所說，或者依本尊指授。然而十二月一日至十五日，于這期間，應當修作一切成就及事。或者選取本尊指定的日子，或者在各個月中，黑月和白月的十三日，也可以成就。七月八月，是雨季後的時節，應當於此時修作息災法。九月十月，是冬季開始的時節，應當於此時，修作增益法。三月四月是春季後的時節，應當於此時修作降伏法。正月二月是春季開始的時節，應當於此時，通用於一切事。五月六月，是雨季開始的時節，想要成就作者，修作下等悉地。像這樣春季、冬季以及雨季後的時節，也應當成就三種悉地。這其中有九品分別，隨類別分配。在初夜時分，修作下等成就時，在中夜時分
【English Translation】 English version ◎Chapter Thirty-Three: Distinguishing the Times for Siddhi
Furthermore, I will now explain the auspicious times for accomplishment. The practitioner, having understood this, should seek Siddhi (Siddhi, accomplishment). The times refer to the eighth month, the twelfth month, the first month, the second month, and the fourth month. On the fifteenth day of the waxing moon of these five months, one should perform the highest accomplishment. Among them, in the fourth month, there will surely be the calamity of rain; in the second month, there will surely be the calamity of wind; in the first month, there will be various calamities. Only in the twelfth month are there no calamities. In the eighth month, there is the calamity of snow, hail, and thunder. The calamities mentioned above are all signs of accomplishment. In these five months, as long as one seeks to perform Dharma activities for various accomplishments, one should also perform pacifying (Śāntika, Śāntika) activities. That is, on the fifteenth day of the waning moon of these five months, one should perform the middle and lower two types of accomplishment practices, and one should also perform enriching (Puṣṭika, Puṣṭika) activities and subjugating (Abhicāruka, Abhicāruka) activities. At the time of a lunar eclipse, one accomplishes the highest objects; at the time of a solar eclipse, it is suitable for accomplishing objects of the upper, middle, and lower levels. Or on the first, third, fifth, or seventh day of the month, or on the thirteenth day, one should perform all activities for accomplishment. If one performs the highest accomplishment, one should select the time of the superior constellations, etc., or be in accordance with the three types of activities. The accomplishment is also performed according to the three types of activities, or as described in the original Dharma, or according to the instructions of the principal deity. However, from the first day to the fifteenth day of the twelfth month, during this period, one should perform all accomplishments and activities. Or select the day designated by the principal deity, or in each month, the thirteenth day of the waxing and waning moons can also be used for accomplishment. The seventh and eighth months are the seasons after the rainy season, and one should perform pacifying Dharma at this time. The ninth and tenth months are the beginning of the winter season, and one should perform enriching Dharma at this time. The third and fourth months are the seasons after spring, and one should perform subjugating Dharma at this time. The first and second months are the beginning of spring, and one should perform all activities at this time. The fifth and sixth months are the beginning of the rainy season, and if one wants to accomplish the author, one should perform the lower Siddhi. In this way, in the seasons of spring, winter, and after the rainy season, one should also accomplish the three types of Siddhi. Among these, there are nine categories, which are distributed according to their types. In the first part of the night, when performing the lower accomplishment, in the middle part of the night
。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。
蘇悉地羯羅經圓備成就品第三十四
複次當說本法闕少。成就支旦。若恐身力不濟。勿須斷食。唸誦遍數滿已欲起成就。更須唸誦。護摩華香供養。種種讚歎。觀念本尊。取白㲲縷。童女合繩。如前作法。系作七結。誦明七百遍。于晨朝時。以系其腰。夢不失精。佛部真言。索俱摩[口*履]真言。
唵惹曳俱摩[口*履]倏訖羅畔馱𩕳莎嚩訶
蓮華部真言。索短嚨擬抳真言。
唵𡀔訖釤 矩嚕矩嚨擬抳 莎縛訶
金剛部真言。索忙莽雞真言。
唵句爛馱[口*履]畔馱畔馱 虎吽泮
初中後分間誦求請句。若自本法無求請句。應取安之。然此三明。當部用之。其持誦繩。每日系持。作法光顯。若作曼荼羅時。唸誦之時。于節日時。皆須系持。令除難障。又閤眼藥。蘇嚕多安膳那濕沙蜜。龍腦香。蓽撥丁香。皮得伽羅香
【現代漢語翻譯】 現代漢語譯本：在中午進行成就法事。在後夜時分進行上等成就法事。在初夜時分進行上等成就法事。這是進行扇底迦（Śāntika，息災）法事的時間。在半夜時分，這是進行阿毗遮嚕迦（Abhicāruka，降伏）法事的時間。在後半夜時分，這是進行補瑟徴迦（Pauṣṭika，增益）法事的時間。在這三種法事中，根據九品的不同，應根據類別相應地瞭解其時節。在這些時分中，所出現的景象，可以分辨出上、中、下。然而，在日食或月食時，就應當立即作法，不必觀察時分。凡是猛利的成就法事，以及阿毗遮嚕迦法事，在日食或月食時，最為相應。凡是開始進行成就法事，可以斷食三天、兩天或一天，上、中、下等事類應按日來了解。
《蘇悉地羯羅經》圓備成就品第三十四
再次，應當說明本法缺少的部分。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、華香供養，種種讚歎，觀念本尊。取白色㲲縷，讓童女合繩，如前作法，系作七個結。誦明咒七百遍。在早晨的時候，用它繫在腰間，可以防止夢中遺精。佛部真言，索俱摩[口*履]（Kumārī）真言。
唵 惹曳 俱摩[口*履] 倏訖羅 畔馱 𩕳 莎嚩訶
蓮華部真言，索短嚨擬抳（Ḍākiṇī）真言。
唵 𡀔訖釤 矩嚕 矩嚨擬抳 莎縛訶
金剛部真言，索忙莽雞（Māmaki）真言。
唵 句爛馱[口*履] 畔馱 畔馱 虎吽泮
在初分、中分、後分之間誦求請句。如果自己的本法沒有求請句，應當取其他的安插進去。然而這三種明咒，應當按部使用。用以持誦的繩子，每天系持。作法時會光明顯現。如果作曼荼羅（Maṇḍala，壇城）時，唸誦之時，在節日時，都必須系持，以消除災難和障礙。又可以調合眼藥，蘇嚕多（Suruta）安膳那（Añjana）濕沙蜜（Śisa-madhu），龍腦香，蓽撥丁香，皮得伽羅香。
【English Translation】 English version: Perform the accomplishment rituals at noon. Perform superior accomplishment rituals in the last part of the night. Perform superior accomplishment rituals in the first part of the night. This is the time to perform Śāntika (pacifying) rituals. At midnight, this is the time to perform Abhicāruka (subjugating) rituals. In the latter part of the night, this is the time to perform Pauṣṭika (increasing) rituals. Among these three types of rituals, according to the nine grades, one should understand the appropriate times according to the category. Within these time periods, the appearances that manifest can distinguish between superior, middling, and inferior. However, during solar or lunar eclipses, one should immediately perform the rituals, without observing the time divisions. For all fierce accomplishment rituals, and Abhicāruka rituals, solar and lunar eclipses are most appropriate. For all commencement of accomplishment rituals, one can fast for three days, two days, or one day; the superior, middling, and inferior categories should be understood according to the day.
Susiddhikara-sūtra, Chapter 34: Complete Accomplishment
Furthermore, I shall now explain the deficiencies in the original method. The limbs of accomplishment. If you fear that your physical strength is insufficient, you do not need to fast. After completing the recitation of the required number of mantras, if you wish to begin the accomplishment ritual, you need to recite more mantras, perform homa, offer flowers and incense, and offer various praises, and visualize the principal deity. Take white woolen thread, have a virgin girl twist it into a rope, and perform the ritual as before, tying seven knots. Recite the mantra seven hundred times. In the morning, tie it around your waist to prevent seminal emission in dreams. The Buddha-family mantra, the Kumārī mantra:
Oṃ jaya kumārī śukla bandha svāhā
The Lotus-family mantra, the Ḍākiṇī mantra:
Oṃ aḥ kṣaṃ kuru ḍākiṇī svāhā
The Vajra-family mantra, the Māmaki mantra:
Oṃ kulandhari bandha bandha hūṃ phaṭ
Recite the request phrases between the first, middle, and last parts of the day. If your original method does not have request phrases, you should take others and insert them. However, these three mantras should be used according to their respective families. The rope used for recitation should be worn every day. When performing the rituals, light will manifest. When creating a Maṇḍala, during recitation, and on festival days, it must be worn to remove calamities and obstacles. Also, one can prepare eye medicine: Suruta Añjana Śisa-madhu, camphor, long pepper cloves, and Pītagara incense.
。白生石蜜。各取等分。搗篩為末。以馬口沫相和師搗研。復以此明。持誦百八遍。成就之時數數洗面。以藥涂眼。除去懈怠。及所惛沈有諸難。起夢預敬見。佛部閤眼藥真言曰。
唵 入嚩攞路者泥 莎縛訶
蓮華部閤眼藥真言。
唵弭路枳𩕳沙縛
金剛部閤眼藥真言。
唵畔度[口*履]揖跛羝莎縛訶
此三真言。本部持用閤眼藥或單咒水。數洗面眼。亦得除于惛沉睡障。
若成就時。唸誦疲乏。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。方欲成就。具善相者。謂高結輪鉤魚右旋印。白蓮華憧莎悉底迦印。滿瓶萬字印。金剛杵華鬘。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。或聞吹螺角。諸音樂聲。或聞孔雀鶻鷓鸚鵡鶴吉祥鳥聲。或聞善言慰諭之音。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。及見暈蝕。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。皆是吉祥及此不見者。即不成就。見此相已。深生歡喜。以如是心
【現代漢語翻譯】 現代漢語譯本： 取白生石蜜（未經提煉的蜂蜜）等量的份，搗碎篩成粉末。用馬的唾沫混合后，反覆搗研。再用此藥，持誦一百零八遍真言。成就之時，經常用藥洗臉，用藥涂眼，可以除去懈怠以及昏沉等障礙，如果做夢，會預先看到吉祥的景象。佛部閤眼藥真言如下：
唵 入嚩攞路者泥 莎縛訶
蓮華部閤眼藥真言：
唵 弭路枳𩕳 沙縛訶
金剛部閤眼藥真言：
唵 畔度[口*履]揖跛羝 莎縛訶
這三個真言，各部可以用來配合眼藥，或者單獨唸咒加持水，經常洗臉洗眼，也可以去除昏沉和睡眠的障礙。
如果唸誦疲乏，可以用白檀香和水，用各部的心咒，持誦七遍后飲用三掬。想要成就時，先用水灑身，應取吉祥之相，然後才開始成就。吉祥之相包括：高聳的結輪鉤魚右旋印，白蓮華幢，吉祥印，滿瓶萬字印，金剛杵華鬘，或者見到端莊美麗的婦人，佩戴著瓔珞裝飾身體，或者見到懷孕的婦人，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，或者聽到誦讀吠陀經的聲音，或者聽到吹海螺角的聲音，各種音樂的聲音，或者聽到孔雀、鶻、鷓鴣、鸚鵡、鶴等吉祥鳥的叫聲，或者聽到善意的慰問之音，比如一開始就聽到安樂、成就、可喜之言。或者見到慶雲閃電，微風細雨，或者天降花雨，或者有好的香氣，以及見到日暈月蝕。在這些景象中，天空中降下的，是上等成就；在空中顯現的，是中等成就；在地上顯現的，是下等成就。在這三種景象中，又可以分為九品。如上所現的，都是吉祥的，如果什麼都沒見到，就是不成就。見到這些景象后，要深深地生起歡喜心，以這樣的心...
【English Translation】 English version: Take equal parts of white unrefined honey (Bai Sheng Shi Mi). Grind and sift them into powder. Mix with horse saliva and repeatedly pound and grind. Then, using this medicine, recite the mantra one hundred and eight times. When accomplished, frequently wash the face and apply the medicine to the eyes. This removes laziness and drowsiness, as well as other obstacles. If you dream, you will foresee auspicious signs. The Buddha-section eye medicine mantra is as follows:
Om Jvala Locani Svaha
The Lotus-section eye medicine mantra:
Om Mirokiksham Svaha
The Vajra-section eye medicine mantra:
Om Pandu [口*履] Ibbati Svaha
These three mantras can be used by each section to mix with eye medicine, or to simply bless water with the mantra. Frequently washing the face and eyes can also remove drowsiness and sleep obstacles.
If you feel tired from recitation, mix white sandalwood with water and recite the heart mantra of each section seven times, then drink three handfuls. When you want to achieve success, first sprinkle water on your body and look for auspicious signs before starting. Auspicious signs include: a high-knotted wheel hook fish turning clockwise, a white lotus banner, a Swastika (auspicious) seal, a full bottle with a Swastika seal, a Vajra scepter garland, or seeing a dignified and beautiful woman adorned with necklaces, or seeing a pregnant woman, or someone holding clothes, or seeing a joyful maiden, or seeing a pure-conduct Brahmin wearing new white clothes, or seeing someone riding 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 conch shells, various musical sounds, or hearing the sounds of peacocks, falcons, partridges, parrots, cranes, and other auspicious birds, or hearing kind words of comfort, such as words of peace, accomplishment, and delight from the beginning. Or seeing auspicious clouds and lightning, gentle breezes and light rain, or rain of heavenly flowers, or having good fragrance, and seeing halos and eclipses. Among these signs, those descending from the sky are superior achievements; those appearing in the air are medium achievements; those appearing on the ground are inferior achievements. These three signs can be further divided into nine grades. As shown above, all are auspicious, and if nothing is seen, then there is no achievement. After seeing these signs, deeply generate joy, with such a mind...
後方便。作成就事法。◎
◎蘇悉地羯羅經奉請成就品第三十五
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。中廣已陳說。若不善相現時。即以部母明。護摩牛蘇。經一百八遍。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。下成就隨處而作。或與真言相應處作。若不於此處作。成就稍遲。于有舍利骨制底之中。作一切內法真言。皆得成就。佛生處等。八大制底。成就之中。而最為上。然于菩提道場。無一切難。能與成就相應。魔王尚于彼處。不為其難。況余諸類。是故一切真言。決定成就。凡是猛利。成就於冢間作。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。集會處作。若欲成就。入諸穴法。于窟中作。此是秘密分別成就之處。簡擇地定已。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。初以成就。辦諸事真言。或用軍荼利真言持誦。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。
折藏簽刬一頭。如一股杵。以紫檀香。泥塗其橛上。復以緋線纏之。以跋折羅橛印。作拳執之。以此真言。持誦一百八遍。釘於四角。橛頭少現。作一白幡。于曼荼羅。東面懸長竹竿上。以金剛墻真言持誦。鐵末百遍。作三股跋折羅頭。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。亦作三股拔折羅。各橫置於豎拔折羅上。繞曼荼羅。為金剛鉤欄。外曼荼羅門。以軍荼利真言。以拔折羅印。而護其門。第二重門。以訶梨帝母。而護其門。中臺院門。以無能勝。而護其門。此等護門。三部通用。或其一通護三門。此三聖者。皆摧諸邪。無有能壞。此是秘密護成就物。其臺中心。埋五寶物。若於人民。集會之處。作曼荼羅時。其五寶物。不應埋之。但置所成物下不。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。于諸窟中。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。以此真言。如供養諸尊。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。依持啟請。然後作法。又閼伽華香飲食。及讚歎等。每日暮時。別供養一方護世神。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。中置八葉蓮華。其量二肘。次餘外院。隨意大小而作。先於內院。置三部主。西門北置摩醯首羅及妃。佛右邊。置摩帝殊啰施。左邊置佛眼。次觀自在。右邊置摩室利。左邊置六臂。次金剛。右邊置恾莽計。左邊置明王心。西邊門南。置吉里利忿怒。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。皆應安致。外門比邊。置荼利。門南置無能勝。各以心真言。而請供養。于蓮華上。置成就物。而供養之。或於蓮華上。置滿迦羅賒瓶于上。置其成就之物。或於蓮華上。置合子。于中盛物。或蓮華上。置其瓦器。于中盛物。其或於華胎中。盛置蓮華上。以手按持誦其物千遍。或一百遍。次後持誦。華以擲物上。次復以蘇和安悉香而燒熏上。次復香水。微灑物上。次複次部母明王。持誦其物。于曼荼羅。所有諸尊。各以彼等。真言持誦其物。次復以牛蘇護摩。
【現代漢語翻譯】 現代漢語譯本： 悲憫。令我成就（所求）。像這樣乃至，滿七日。依靠並堅持啟請。然後作法。又用閼伽（供水）、華香、飲食，以及讚歎等。每日傍晚時分，分別供養一方護世神，乃至三方。都應該這樣做。又用香涂手，持誦其手，用以按在其物上，而奉請之。再用燒香，薰物奉請。又可以斷食，選取好的時日，略作曼荼羅（壇場），用奉請之物。或者只用一種顏色，作圓形曼荼羅，只開一門。中間放置八葉蓮華，其量二肘。其次其餘外院，隨意大小而作。先於內院，安置三部主。西門北邊安置摩醯首羅（大自在天）及其妃。佛的右邊，安置摩帝殊啰施（大光曜），左邊安置佛眼。其次觀自在（觀世音菩薩），右邊安置摩室利（大吉祥），左邊安置六臂（六臂觀音）。其次金剛（金剛手菩薩），右邊安置恾莽計，左邊安置明王心。西邊門南，安置吉里利忿怒，以及金剛鉤。如上所說，都在內院安置。其次於外院，安置八方神，以及安置能辦諸事真言主等。內外二院，心所敬重真言主等，都應該安致。外門旁邊，安置荼利。門南安置無能勝。各自以心真言，而請供養。于蓮華上，放置成就物，而供養之。或於蓮華上，放置滿迦羅賒瓶（裝滿水的瓶子）于上，放置其成就之物。或於蓮華上，放置合子，于中盛物。或蓮華上，放置其瓦器，于中盛物。或者于華胎中，盛置蓮華上，以手按持誦其物千遍，或一百遍。此後持誦，用華以擲物上。再用蘇和安悉香而燒熏上。再用香水，微灑物上。再用次部母明王，持誦其物。于曼荼羅，所有諸尊，各以彼等真言持誦其物。再用牛蘇護摩（酥油火供）。
【English Translation】 English version: Compassion. Cause me to achieve (what is sought). Thus, even up to fulfilling seven days. Relying on and persistently making requests. Then perform the ritual. Also, use arghya (water offering), flowers, incense, food, and praises, etc. Every evening, separately offer to one of the guardian deities of the world, even up to three directions. All should be done in this way. Also, apply incense to the hands, chant over the hands, and use them to press upon the object, and invite it. Again, use burning incense to fumigate the object and invite it. Furthermore, one may fast, choose an auspicious day, and briefly create a mandala (sacred enclosure), using the objects of invitation. Or, one may use only one color to create a circular mandala, opening only one gate. In the center, place an eight-petaled lotus, measuring two cubits. Next, create the remaining outer court, of any size. First, in the inner court, place the three lords of the families. To the north of the west gate, place Maheśvara (Great Lord) and his consort. To the right of the Buddha, place Matiśūraśrī (Great Radiant Glory), and to the left, place Buddhalocanā (Buddha's Eye). Next, Avalokiteśvara (the Bodhisattva of Compassion), to the right, place Mahāśrī (Great Auspiciousness), and to the left, place Six-Armed (Six-Armed Avalokiteśvara). Next, Vajrapāṇi (Vajra-Handed Bodhisattva), to the right, place Kṣaumāvatī, and to the left, place the Heart of the Vidyārāja (Wisdom King). To the south of the west gate, place Kilikila Wrathful, and the Vajra Hook. As mentioned above, all are placed in the inner court. Next, in the outer court, place the eight directional deities, and the mantra lords who can accomplish all things. In both the inner and outer courts, all the mantra lords whom the heart respects should be properly placed. Beside the outer gate, place Ḍākinī. To the south of the gate, place Aparājitā (Invincible One). Each should be invited and offered to with their heart mantra. On the lotus, place the object of accomplishment, and offer it. Or, on the lotus, place a full kalaśa (water-filled vase), and on top of it, place the object of accomplishment. Or, on the lotus, place a box, and fill it with objects. Or, on the lotus, place a clay vessel, and fill it with objects. Or, in the lotus womb, place it on the lotus, and press it with the hand, chanting over the object a thousand times, or a hundred times. After that, chant, and use the flower to throw on the object. Then, use Sū and benzoin incense to burn and fumigate it. Then, sprinkle fragrant water lightly on the object. Then, use the Vidyārājñī (Wisdom Queen) of the respective family to chant over the object. For all the deities in the mandala, chant over the object with their respective mantras. Then, perform homa (fire offering) with ghee.
或用牛乳。或以蘇蜜胡麻。和作護摩。后以啟飲護摩。于本法中。所說諸物。皆應護摩。各以曼荼羅內。所有真言。遍作護摩。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。如是作法其法物即成奉請。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。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。無不得成。
蘇悉地羯羅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。致有闕少。即應部母明。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。東西置佛。右邊置佛毫。左邊置佛鑠底。右邊置佛慈。左邊置佛眼。右邊置佛輪王佛頂。左邊
【現代漢語翻譯】 現代漢語譯本：或者用牛乳，或者用酥油、蜂蜜、胡麻，混合製作護摩（homa，一種祭祀儀式）。之後用啟飲護摩，在本法（指蘇悉地羯羅經）中所說的各種物品，都應該進行護摩。各自在曼荼羅（mandala，壇場）內，用所有的真言（mantra，咒語）遍作護摩。各自用真言持誦過的香水灑在那些物品上，如同前面所說的光顯物法一樣，這也是一樣持誦。用自己的眼睛觀看那些物品，心中誦唸真言。這樣做法，那些法物就成為奉請之物。凡是一切物品，作奉請法，迅速就能成就。或者對於本法中所有的一切供養以及祭祀法，一一都應該具足地做這個奉請法。在曼荼羅中也能夠受持那些物品，也能夠光顯那些物品。在其中如果作成就的各種作障者，也不能得逞。也能夠清凈物品，依照灌頂法，也能夠灌頂那些物品，也能夠灌頂自身。這是秘密，能夠辦理各種事情，殊勝的曼荼羅。如果做這個法，沒有不成就的。
蘇悉地羯羅經補闕少法品第三十六
我現在應當說補闕少法。從受持物品之後，每日三次洗浴，三次供養，以及作護摩。手按著那些物品，三次更換衣服，節日斷食。供養等等法，都必須增加。三次禮拜，懺悔隨喜，勸請發願。三次讀經，以及作曼荼羅。三次歸依受戒，三次護身。這樣做法，必定能夠成就。或者由於放逸，導致有所缺失，就應該用部母明，持誦二十一遍，便成為滿足。如果缺失這個法，成就也會缺失。或者如果有所缺失，更需要念誦一十萬遍。再應該作這個曼荼羅，補足之前的缺失，然後才能夠作成就。那個曼荼羅，四方角安放四個門，如同前面所說的，分佈界道。東西方向安置佛（Buddha）。右邊安置佛毫，左邊安置佛鑠底（佛的能量）。右邊安置佛慈，左邊安置佛眼。右邊安置佛輪王佛頂，左邊
【English Translation】 English version: Or with cow's milk, or with ghee, honey, and sesame, mix and make homa (homa, a sacrificial ritual). Afterwards, use the 'initiation drinking homa'. All the items mentioned in this Dharma (referring to the Susiddhikara Sutra) should be used for homa. Within each Mandala (mandala, sacred space), use all the mantras (mantra, sacred utterance) to perform homa thoroughly. Sprinkle those items with fragrant water that has been chanted with mantras. Just like the previously mentioned method of illuminating objects, this is the same, chanting and holding. Use your own eyes to look at those items, and recite the mantra in your heart. By doing this, those Dharma items become objects of invocation. For all items, performing the invocation method will quickly lead to accomplishment. Or for all the offerings and sacrificial methods in this Dharma, each one should fully perform this invocation method. In the Mandala, one can also receive and hold those items, and also illuminate those items. If there are any obstructors who try to hinder the accomplishment within it, they will not succeed. It can also purify objects, and according to the Abhisheka (Abhisheka, consecration) method, it can also consecrate those objects, and also consecrate oneself. This is a secret, capable of accomplishing various things, a supreme Mandala. If you perform this method, there is nothing that will not be accomplished.
Susiddhikara Sutra, Chapter 36: Supplementing Deficiencies with Minor Methods
Now I shall speak of the minor methods for supplementing deficiencies. After receiving and holding the items, bathe three times a day, make offerings three times, and perform homa. Press your hands on those items, change clothes three times, and fast on festival days. All the methods of offering, etc., must be increased. Bow three times, repent and rejoice, encourage and make vows. Read the scriptures three times, and create the Mandala. Take refuge and precepts three times, and protect yourself three times. By doing this, you will definitely achieve accomplishment. Or if there are deficiencies due to negligence, then you should use the 'Bhumimata Mantra', reciting it twenty-one times, and it will become complete. If this method is lacking, accomplishment will also be lacking. Or if there are any deficiencies, you need to recite it one hundred thousand times more. Then you should create this Mandala to supplement the previous deficiencies, and then you can achieve accomplishment. That Mandala has four corners with four gates, as described before, distributing the boundary paths. Place the Buddha (Buddha) in the east and west directions. Place the Buddha's Urna (a mark between the eyebrows) on the right, and the Buddha's Shakti (Buddha's energy) on the left. Place the Buddha's compassion on the right, and the Buddha's eye on the left. Place the Buddha's Chakravartin (universal monarch) Ushnisha (cranial protuberance) on the right, and on the left
置白傘蓋佛頂。右邊置帝殊羅詩。左邊置勝佛頂。右邊置超越佛頂。左邊置須菩提。右邊置阿難。于西南角致缽。于西北角置錫杖。右邊置訶利底母。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。或致其座。以本真言。成凈火已。護摩蘇蜜。一百八遍。又以酪餅。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。用烏那羅供獻。及砂糖和酪。作此法者。諸尊皆得滋充歡喜。速得成就。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。皆得滋充。速與成就。若不辦時。隨力而作。如前所說。佛部曼荼羅法。此蓮華部法。亦皆同彼。唯改圓作。方其量隨意。東西置觀音自在。右邊置馬頭明王。左邊置毗首嚕波。右邊置三目。左邊置四臂。右邊置六臂。左邊置十二臂。右邊置能滿諸愿。又右邊置耶輪末底。左邊置大吉祥。右邊置多羅。左邊置戰捺羅近門。右邊置濕吠多。左邊置車拏羅縛悉𩕳。中央置蓮華。曼荼羅外。置本部。能辦諸事。此是蓮華部補闕曼荼羅法。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。東西面置執金剛。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。左邊置棓。左邊置大力。右邊置拳。右邊置遜婆。左邊置提防伽。右邊置缽梛𩕳乞差跛。左邊置忿怒火頭左邊近門。置金剛可畏眼。左邊近門。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。晨朝澡洛。著白凈衣。以稻穀華。及青俱蔞草。香美白華。供養所作曼荼羅地。然後以牛糞遍涂掃。卻復作三簸多護摩。右邊置酪俱蔞草蘇蜜胡麻。及余所有護摩之物。皆置於右左。置遏伽器率蘇杓。當置於前隔蘇。次置杓。前用成辦諸事真言。灑其物等。諸部主尊。安置供養。用本真言。以頞伽。請其本尊。亦復安置。自身前置蘇。蘇前置火。蘇火中間。置成就物置。
初自身。次蘇次物火。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。謂護摩法中。次第安置。初敷青俱蔞草。置和酪餅。散稻穀華。獻縛悉底。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。石商佉螺木縛弭迦土器等。樹葉于上置器。或敷
【現代漢語翻譯】 現代漢語譯本：金剛部曼荼羅也是如此。但需要方形的，大小隨意。東面和西面放置執金剛（Vajrapani，金剛手菩薩）。右邊放置明王（Vidyaraja，忿怒尊）。左邊放置忙莽計（Mamaki，金剛部佛母）。右邊放置軍荼利忿怒（Kundali，軍荼利明王）。左邊放置金剛鉤（Vajrankusa，鉤召印）。左邊放置棓（ मुद्గర，金剛杵）。左邊放置大力（Mahabala，大力明王）。右邊放置拳（Musti，金剛拳）。右邊放置遜婆（Sumbha，降三世明王）。左邊放置提防伽（Trambha，大力鬼神）。右邊放置缽梛𩕳乞差跛（Patnaksepaksa，藥叉神）。左邊放置忿怒火頭，靠近門邊。放置金剛可畏眼（Vajrabhairava，金剛怖畏）。左邊靠近門邊，放置金剛無能勝（Vajrananta-jita，金剛無能勝明王）。曼荼羅外，放置本部，以成辦諸事。其餘外院以及供養方法，都如前面所說。這是金剛部補闕之法。如此供養完畢后，祈求得到好夢。早晨沐浴，穿上潔凈的衣服，用稻穀花和青俱蔞草，香美白花，供養所作的曼荼羅地。然後用牛糞遍涂掃，再作三簸多護摩（Tribhuta Homa，三界護摩）。右邊放置酪、俱蔞草、酥蜜、胡麻，以及其餘所有護摩之物，都放置於右邊。左邊放置頞伽器（Arghapatra，供水器）、率蘇杓（Sruca，木製勺），應當放置於前面，隔開酥油，其次放置杓。前面用成辦諸事真言，灑其物等。諸部主尊，安置供養，用本真言，以頞伽，請其本尊，也安置好。自身前放置酥油，酥油前放置火，酥油和火中間，放置成就物。 最初是自身，其次是酥油，其次是物，火，其次是本持尊，以及部主尊。 如前面五種之物，放置的順序應當知道。部主左邊，放置帝阇寧明（Tejanimaya，光明）。右邊放置成辦諸事。如前面所說，在護摩法中，依次安置。最初鋪上青俱蔞草，放置和酪餅，散稻穀花，獻縛悉底（Vasti，供品），供以好美香供養。然後依法，作護摩事。所成就物，放置於金器，或銀熟銅，石商佉螺（Sankha，海螺）木縛弭迦土器等。樹葉于上置器，或敷
【English Translation】 English version: The Vajra Mandala is also like this. However, it needs to be square, and the size is arbitrary. Vajrapani (Holder of the Vajra) is placed on the east and west sides. Vidyaraja (Wisdom King, wrathful deity) is placed on the right side. Mamaki (Mother of the Vajra family) is placed on the left side. Kundali (Kundali Vidyaraja) is placed on the right side. Vajrankusa (Vajra Hook) is placed on the left side. Mudgara (Vajra Club) is placed on the left side. Mahabala (Great Strength Vidyaraja) is placed on the left side. Musti (Vajra Fist) is placed on the right side. Sumbha (Subduer of the Three Worlds) is placed on the right side. Trambha (Powerful Spirit) is placed on the left side. Patnaksepaksa (Yaksa deity) is placed on the right side. Wrathful Fire Head is placed on the left side, near the door. Vajrabhairava (Vajra Terrifier) is placed on the left side, near the door. Vajrananta-jita (Vajra Unconquerable) is placed on the left side, near the door. Outside the Mandala, the main family is placed to accomplish all matters. The other outer courts and offering methods are all as previously described. This is the method for supplementing deficiencies in the Vajra family. After completing the offering in this way, pray for a good dream. Bathe in the morning, put on clean clothes, and use rice flowers, blue kusa grass, fragrant and beautiful white flowers to make offerings to the Mandala ground. Then, smear and sweep with cow dung, and then perform the Tribhuta Homa (Three Realms Homa). On the right side, place yogurt, kusa grass, ghee, honey, sesame, and all other homa materials, all placed on the right side. On the left side, place the Arghapatra (water offering vessel), Sruca (wooden ladle), which should be placed in front, separating the ghee, and then place the ladle. In front, use the mantra for accomplishing all matters to sprinkle the objects. The main deities of the various families are arranged and offered, using their respective mantras, and the Arghapatra to invite the main deity, and also arrange them well. Place ghee in front of oneself, and place fire in front of the ghee, and place the accomplished object between the ghee and the fire. Initially, it is oneself, then ghee, then the object, fire, then the main deity, and the family deities. The order of placing the five types of objects mentioned earlier should be known. On the left side of the family deity, place Tejanimaya (Luminous). On the right side, place the accomplishment of all matters. As mentioned earlier, in the homa method, arrange them in order. First, spread blue kusa grass, place yogurt cakes, scatter rice flowers, offer Vasti (offering), and offer fragrant and beautiful incense. Then, according to the Dharma, perform the homa. Place the accomplished object in a gold vessel, or silver, cooked copper, stone Sankha (conch shell), wooden Vamika earthenware, etc. Place the vessel on tree leaves, or spread
有乳樹葉。或閼伽樹葉。或芭蕉樹葉。或蓮華蓮葉。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。或可是散。或種種衣。或諸雜物。次第應知。所盛之器。然後以不散亂心。作簸多法。以心光明其物。及散灑之。手執杓緩率其蘇。置其物上。誦本真言。至其莎字。即瀉爐中。呼其訶字。還觸其物。卻至蘇器。如是去來。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。或覆成就上下動重。乃至護摩。二十一遍。此名都說。遍數之限。三簸多時。以杓遍沾其物。皆令潤膩。初置物時。先以水灑。次按持誦。次復看。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。若有相見。即須禁之。應知不久即得成就其物。若大置於右邊。應左手執者。置左邊而三簸多之。若成有情之物。作其形像。杓觸于頭。而作護摩。若欲成自身。以杓觸頂。而作護摩。若為他故作之。簸多者。但稱其名。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。如是皆用其蘇。而作護摩。若不獲蘇。當用牛乳。或蘇和乳。或用三甜。或觀成就差別。應當用酪。如本所說。而用護摩。或以油麻護摩器仗。若成吠多羅者。
【現代漢語翻譯】 現代漢語譯本： 用有乳汁的樹葉，或者閼伽樹（Arka，一種植物）的葉子，或者芭蕉樹的葉子，或者蓮花或蓮葉，或者新而乾淨的白布，隨意取用鋪設。又用五層葉子，先鋪在地上，放置要成就的物品。再用五層葉子覆蓋其物。或者可以是散開的物品，或者各種衣物，或者各種雜物，應該依次放置。盛放物品的器皿準備好后，以不散亂的心，作簸多（Bhojya，食物）護摩法。以心念的光明照耀其物，並散灑。手執勺子，緩慢地傾倒酥油，置於物品之上，誦唸本尊真言。至真言中的『莎』字時，就將酥油傾瀉到火爐中，呼喚『訶』字，再觸碰物品，然後回到酥油器皿。這樣來回，在三處觸碰物品，不得中斷。這稱為三簸多護摩法。進行一千遍，或一百遍，或者根據真言的廣略來決定。或者觀察成就的上下動靜，乃至護摩二十一遍。這稱為總說的遍數限制。在三簸多時，用勺子遍沾其物，使其都潤澤油膩。初次放置物品時，先用水灑，然後按住持誦，再次觀看，然後獻上供養。護摩完畢后，還需要像這樣，在成就曼荼羅（Mandala，壇城）中所說的三種成就之相上進行。作此法時，若有人看見，就必須禁止。應該知道不久就能成就其物。如果將物品大量地放置在右邊，應左手執持者，就將物品放置在左邊而作三簸多。如果要成就的是有情之物，就製作其形像，用勺子觸碰頭部，而作護摩。如果想要成就自身，用勺子觸碰頭頂，而作護摩。如果是爲了他人而作簸多，只需稱念其名，作護摩。其成就之物，又有三種差別：一是隻稱念名字，二是用物品遮蓋隔離，三是隻露出眼睛所能看見的部分。像這樣都用酥油而作護摩。如果沒有酥油，就用牛乳，或者酥油和牛乳混合，或者用三種甜物（蜂蜜、蔗糖、葡萄糖），或者觀察成就的差別，應當用酪，如本經所說，而用護摩。或者用油麻護摩器仗。如果要成就吠多羅（Vetala，一種鬼神）。
【English Translation】 English version: Use leaves of milky trees, or leaves of Arka (a plant), or leaves of banana trees, or lotus flowers or lotus leaves, or new and clean white cloth, take and spread them as you wish. Also use five layers of leaves, first spread them on the ground, and place the objects to be accomplished. Then cover the objects with five layers of leaves. Or it can be scattered objects, or various clothes, or various miscellaneous items, which should be placed in order. After preparing the container for holding the objects, perform the Bhojya (food) Homa (sacrificial fire ritual) with an undistracted mind. Illuminate the objects with the light of the mind, and sprinkle them. Hold the ladle in your hand, slowly pour the ghee (clarified butter), place it on the objects, and recite the mantra of the principal deity. When you reach the syllable 'Svaha' in the mantra, pour the ghee into the fire pit, call out the syllable 'Hoh', then touch the objects, and return to the ghee container. Repeat this back and forth, touching the objects in three places, without interruption. This is called the Tri-Bhojya Homa method. Perform it one thousand times, or one hundred times, or determine it according to the length of the mantra. Or observe the upward and downward movements of accomplishment, and even perform the Homa twenty-one times. This is called the general limit of repetitions. During the Tri-Bhojya, use the ladle to thoroughly soak the objects, making them all moist and greasy. When placing the objects for the first time, first sprinkle water, then press down and recite, then look again, and then offer the offerings. After the Homa is completed, it is still necessary to perform it in the three aspects of accomplishment mentioned in the accomplishment Mandala (sacred diagram). When performing this method, if anyone sees it, it must be forbidden. You should know that the object will be accomplished soon. If the objects are placed in large quantities on the right side, and the holder should hold them with the left hand, then place the objects on the left side and perform the Tri-Bhojya. If the object to be accomplished is a sentient being, then create its image, touch the head with the ladle, and perform the Homa. If you want to accomplish yourself, touch the top of your head with the ladle, and perform the Homa. If the Bhojya is performed for the sake of others, simply recite their name and perform the Homa. There are also three differences in the objects of accomplishment: first, only recite the name; second, cover and isolate with objects; and third, only reveal what the eyes can see. In this way, ghee is used for the Homa. If there is no ghee, then use cow's milk, or a mixture of ghee and milk, or use three sweets (honey, cane sugar, glucose), or observe the difference in accomplishment, and use cheese as stated in the scripture, and perform the Homa. Or use sesame oil for the Homa implements. If you want to accomplish a Vetala (a type of ghost or spirit).
應用堅木香心護摩。或用蘇合等護余計香。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。若成犬肉。還用彼脂。諸餘肉類。彼復如是。其成就物。或盡置於前。以此所三簸多法。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。八日如法澡浴。于其午時。手按其物。而加唸誦。又更別辦其線。依前如法持誦。臂釧衣灰芥子水。一一皆須如前持誦。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。備擬華等。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。以上軍荼利真言。持誦瓶。置外門前。所纏之線兩頭。俱系瓶項。梢令寬縱。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。如前所說。辟除難法。先凈其處。然後作法。其時于外祭祀八方護世天神並諸眷屬。于其瓶上。置拔折羅。或置有果枝條其瓶
及線。或用當部明王持誦。或用部心。或部母持誦。以護其處。或於當部。所有契印。各于本方。而安置之。以辟諸難。其橛以金剛橛真言。持誦百遍。其橛上一頭。作三股杵。如是作已。于凈室外。四角釘之。若曼荼羅。于界道角釘之。此名金剛橛法。能辦諸事。其曼荼羅。或用干末彩色。或用種種香末。或以濕色。用牛毛筆畫。于諸角外。畫三股杵。其諸界道。遍作三股杵形。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。側名金剛鉤欄。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。各置拔折羅。其成就法。或於凈室中作。或於露地作曼荼羅。其量五肘。或七或八。或觀其所成就事。隨事大小而作。諸門當中。置拔折羅。于諸角上置瓶。于外門前。置能辦諸事瓶。于內東西。置法輪印。右邊置佛眼印。左邊置毫相印。右置牙印。左邊鑠底印。右置五種佛頂。次第左右。安置於佛部中所有諸尊。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。西面置軍熱羅尊。東面右置梵天及與色界諸天。左置因陀羅上。至他化自在王。乃至地居天神。于東南方。置火神
【現代漢語翻譯】 現代漢語譯本： 以及結界線。或者用本部明王（Vidyaraja of the specific Buddha family）的真言持誦，或者用本部心咒，或者本部母咒持誦，來守護這個處所。或者將本部所有的手印，各自在本方位安置，用來辟除各種災難。木橛用金剛橛真言持誦一百遍。木橛的上一頭，做成三股金剛杵的形狀。這樣做好后，在乾淨的房間外，四個角上釘上。如果是曼荼羅，就在結界道的角上釘上。這叫做金剛橛法，能夠辦成各種事情。曼荼羅，可以用乾粉顏料，或者用各種香末，或者用濕顏料，用牛毛筆畫。在各個角外，畫三股金剛杵。各個結界道，都做成三股金剛杵的形狀。再用金剛墻真言持誦。又在結界中，金剛杵的形狀之中，再橫著放置一個金剛杵，各處都應該這樣。這叫做金剛鉤欄，再用金剛鉤欄真言持誦。這樣做好后，就沒有誰能夠破壞。因此在其中，作成就之法。在各個門中，以及門外，各放置金剛杵（Vajra）。成就之法，或者在乾淨的房間中做，或者在露天做曼荼羅。曼荼羅的大小，五肘，或者七肘，或者八肘。或者觀察所要成就的事情，隨著事情的大小而製作。各個門當中，放置金剛杵。在各個角上放置寶瓶。在外門前，放置能辦成各種事情的寶瓶。在內院的東面和西面，放置法輪印（Dharmachakra Mudra）。右邊放置佛眼印（Buddha Eye Mudra），左邊放置毫相印（Urna Mudra）。右邊放置牙印（Tusk Mudra），左邊放置鑠底印（Shakti Mudra）。右邊放置五種佛頂（Five Buddha Crowns），依次左右安置佛部中所有的諸尊，隨意依次左右安置。最後兩邊，放置阿難（Ananda）和須菩提（Subhuti）。再往下靠近門的地方，放置無能勝明王（Aparajita）。然後在外院，東面放置悉達多明王（Siddhartha Vidyaraja），北面放置大勢至菩薩（Mahasthamaprapta Bodhisattva），南面放置妙吉祥菩薩（Manjushri Bodhisattva），西面放置軍熱羅明王（Kundali Vidyaraja）。東面右邊放置梵天（Brahma）以及諸天，左邊放置因陀羅（Indra），向上直到他化自在天王（Paranirmita-vasavartin），乃至地居天神。在東南方，放置火神（Agni）。
【English Translation】 English version: And boundary lines. Or use the mantra recitation of the Vidyaraja (明王) of the specific Buddha family, or use the family's heart mantra, or the family's mother mantra, to protect the place. Or place all the mudras (契印) of the family in their respective directions to ward off all calamities. The stake (橛) should be recited with the Vajrakila (金剛橛) mantra one hundred times. The top of the stake should be made into the shape of a three-pronged vajra (三股杵). After doing this, nail it to the four corners outside the clean room. If it is a mandala (曼荼羅), nail it to the corners of the boundary path. This is called the Vajrakila method, which can accomplish all things. The mandala can be made with dry powder colors, or with various incense powders, or with wet colors, using a cow-hair brush. Outside each corner, draw a three-pronged vajra. All the boundary paths should be made in the shape of a three-pronged vajra. Then recite the Vajra Wall mantra. Furthermore, within the boundary, in the shape of the vajra, place another vajra horizontally, and it should be like this everywhere. This is called the Vajra Hook Rail, and the Vajra Hook Rail mantra should be recited. After doing this, no one can destroy it. Therefore, the accomplishment method is performed within it. In each door, and outside the door, place a vajra. The accomplishment method can be performed in a clean room or in an open space to create a mandala. The size of the mandala is five cubits, or seven, or eight. Or observe the matter to be accomplished, and make it according to the size of the matter. Place a vajra in each door. Place a vase on each corner. Place a vase that can accomplish all things in front of the outer door. Place the Dharmachakra Mudra (法輪印) on the east and west sides of the inner courtyard. Place the Buddha Eye Mudra (佛眼印) on the right, and the Urna Mudra (毫相印) on the left. Place the Tusk Mudra (牙印) on the right, and the Shakti Mudra (鑠底印) on the left. Place the Five Buddha Crowns (五種佛頂) on the right, and arrange all the deities in the Buddha family in order on the left and right. Finally, place Ananda (阿難) and Subhuti (須菩提) on both sides. Further down, near the door, place Aparajita (無能勝明王). Then, in the outer courtyard, place Siddhartha Vidyaraja (悉達多明王) on the east, Mahasthamaprapta Bodhisattva (大勢至菩薩) on the north, Manjushri Bodhisattva (妙吉祥菩薩) on the south, and Kundali Vidyaraja (軍熱羅明王) on the west. On the right side of the east, place Brahma (梵天) and the devas (諸天), and on the left, place Indra (因陀羅), up to Paranirmita-vasavartin (他化自在天王), and even the earth-dwelling deities. Place Agni (火神) in the southeast.
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。于西面門置縛嚕拏神。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。與諸伽嚕拏。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。與諸鳩槃荼。而為眷屬。復于西面。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。安其本尊。或成就物。如於曼荼羅法所說護身等事。此亦如是次第應行。此是佛部成就諸物曼荼羅法。一切諸難。無能得便。于中作法。速得成就。一切諸尊。增加衛護。前以五彩色。作曼荼羅。唯改圓作。方于其內院東面處。中置蓮華印。右置七多羅明。左置七吉祥明。次左右置六大明王。右置半拏羅縛悉𩕳。左置邪輪末底。近門兩邊。置一發明妃。及馬頭明王。于外門前。置能辦諸事瓶。于門及角。置拔折羅。中置蓮華。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。無邊龍王菩薩。遜陀羅及優
【現代漢語翻譯】 現代漢語譯本：與各位仙人一起，作為眷屬。在南方安置焰摩王（Yama，掌管死亡的神），與毗舍遮（Pisaca，食人鬼），布單那（Putana，臭鬼）等諸魔怛羅（mantra，真言），作為眷屬。在西南方安置泥唎帝神（Nirrti，惡神），與各位羅剎（Rakshasa，羅剎）作為眷屬。在西面門安置縛嚕拏神（Varuna，水神），與各位龍眾作為眷屬。門北安置地神，與各位阿修羅（Asura，非天）作為眷屬。在西北方安置風神，與各位伽嚕拏（Garuda，金翅鳥）作為眷屬。在北方安置多聞天王（Vaisravana，四大天王之一），與各位藥叉（Yaksa，夜叉）作為眷屬。在東北方安置伊舍那神（Isana，濕婆神），與各位鳩槃荼（Kumbhanda，甕形鬼）作為眷屬。又在西面，一個地方，安置日天子以及星曜等。又在西面，一個地方，安置月天子，與星宿圍繞。在西門彎曲的兩邊，安置難陀龍王（Nanda）和拔難陀龍王（Upananda）。在佛部中，所有使者等類真言及明咒，在其外院四面，隨意安置。然後依法，啟請次第，供養護摩唸誦。在最中央，安置其本尊，或成就物，如在曼荼羅法中所說的護身等事，此也應如此次第而行。這是佛部成就諸物曼荼羅法，一切諸難，無能得便，于中作法，速得成就，一切諸尊，增加衛護。先前用五種顏色，製作曼荼羅，只改變圓形為方形，在其內院東面處中，安置蓮華印。右邊安置七多羅明，左邊安置七吉祥明。其次左右安置六大明王。右邊安置半拏羅縛悉𩕳，左邊安置邪輪末底。靠近門的兩邊，安置一發明妃，及馬頭明王。在外門前，安置能辦諸事的瓶。在門及角落，安置拔折羅（Vajra，金剛杵）。中間安置蓮華。在其外院，安置梵天（Brahma），以及因陀羅（Indra，帝釋天），摩醯首羅（Mahesvara，大自在天）等，凈居諸天，及無垢行菩薩，光鬘菩薩，莊嚴菩薩，無邊龍王菩薩，遜陀羅（Sundara）及優 English version: With all the immortals, as retinue. In the south, place Yama (Lord of Death), with Pisacas (flesh-eating demons), Putanas (foul-smelling ghosts), and all the mantra demons, as retinue. In the southwest, place Nirrti (goddess of destruction), with all the Rakshasas (demons), as retinue. At the west-facing gate, place Varuna (god of water), with all the Naga (dragons), as retinue. North of the gate, place the Earth deity, with all the Asuras (demigods), as retinue. In the northwest, place the Wind deity, with all the Garudas (mythical birds), as retinue. In the north, place Vaisravana (King of the North), with all the Yakshas (nature spirits), as retinue. In the northeast, place Isana (Shiva), with all the Kumbhandas (pot-shaped demons), as retinue. Again, on the west side, in one place, place the Sun deity and the planets. Again, on the west side, in one place, place the Moon deity, surrounded by constellations. On both sides of the curved west gate, place the Nanda (joy) and Upananda (great joy) Dragon Kings. In the Buddha section, all the messenger-like mantras and vidyas (knowledge), in the outer courtyard on all four sides, arrange them as desired. Then, according to the Dharma, in the order of invocation, make offerings, homa (fire sacrifice), and recitations. In the very center, place the principal deity or the object of accomplishment, as in the Mandala Dharma, the protective measures, etc., should be performed in this order. This is the Mandala Dharma for accomplishing all things in the Buddha section. All difficulties will have no opportunity to arise. Performing practices within it will quickly lead to accomplishment. All the deities will increase their protection. Previously, using five colors, create the Mandala, only changing the circle to a square. In the eastern part of the inner courtyard, place the Lotus Seal in the center. On the right, place the Seven Tara Vidyas, and on the left, place the Seven Auspicious Vidyas. Next, on the left and right, place the Six Great Vidyarajas (Wisdom Kings). On the right, place Pandaravasini, and on the left, place Syamalavati. Near the two sides of the gate, place one Vidya Queen and Hayagriva (Horse-Headed King). In front of the outer gate, place the vase that accomplishes all things. At the gate and corners, place the Vajra (diamond scepter). In the center, place the Lotus. In the outer courtyard, place Brahma (creator god), Indra (king of gods), Mahesvara (Shiva), etc., the Pure Abode Gods, and the Immaculate Practice Bodhisattva, Light Garland Bodhisattva, Adornment Bodhisattva, Boundless Dragon King Bodhisattva, Sundara and U
【English Translation】 With all the immortals, as retinue. In the south, place Yama (Lord of Death), with Pisacas (flesh-eating demons), Putanas (foul-smelling ghosts), and all the mantra demons, as retinue. In the southwest, place Nirrti (goddess of destruction), with all the Rakshasas (demons), as retinue. At the west-facing gate, place Varuna (god of water), with all the Naga (dragons), as retinue. North of the gate, place the Earth deity, with all the Asuras (demigods), as retinue. In the northwest, place the Wind deity, with all the Garudas (mythical birds), as retinue. In the north, place Vaisravana (King of the North), with all the Yakshas (nature spirits), as retinue. In the northeast, place Isana (Shiva), with all the Kumbhandas (pot-shaped demons), as retinue. Again, on the west side, in one place, place the Sun deity and the planets. Again, on the west side, in one place, place the Moon deity, surrounded by constellations. On both sides of the curved west gate, place the Nanda (joy) and Upananda (great joy) Dragon Kings. In the Buddha section, all the messenger-like mantras and vidyas (knowledge), in the outer courtyard on all four sides, arrange them as desired. Then, according to the Dharma, in the order of invocation, make offerings, homa (fire sacrifice), and recitations. In the very center, place the principal deity or the object of accomplishment, as in the Mandala Dharma, the protective measures, etc., should be performed in this order. This is the Mandala Dharma for accomplishing all things in the Buddha section. All difficulties will have no opportunity to arise. Performing practices within it will quickly lead to accomplishment. All the deities will increase their protection. Previously, using five colors, create the Mandala, only changing the circle to a square. In the eastern part of the inner courtyard, place the Lotus Seal in the center. On the right, place the Seven Tara Vidyas, and on the left, place the Seven Auspicious Vidyas. Next, on the left and right, place the Six Great Vidyarajas (Wisdom Kings). On the right, place Pandaravasini, and on the left, place Syamalavati. Near the two sides of the gate, place one Vidya Queen and Hayagriva (Horse-Headed King). In front of the outer gate, place the vase that accomplishes all things. At the gate and corners, place the Vajra (diamond scepter). In the center, place the Lotus. In the outer courtyard, place Brahma (creator god), Indra (king of gods), Mahesvara (Shiva), etc., the Pure Abode Gods, and the Immaculate Practice Bodhisattva, Light Garland Bodhisattva, Adornment Bodhisattva, Boundless Dragon King Bodhisattva, Sundara and U
波遜陀龍王。及商結持明仙王。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。如前所界道。于內院東面。置蘇悉地羯羅。右置吞金剛明妃。左置金剛秦明妃。右置遜婆明王。左置計唎枳里明王。右置拔折羅尊。左置跋折羅但吒。右置金剛母特伽羅錘。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。其于外門前。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。名為置瓶。如前曼荼羅。所有堪法。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。自有誓願。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。並及部內護身真言。而用啟請。護身諸界。速得成就。此是三
【現代漢語翻譯】 現代漢語譯本 波遜陀龍王（Vasundhara，地神）。及商結持明仙王（Samjnaksayamantravidyaraja）。與諸持明仙（Vidyadhara）。都如前面的各方護世（Lokapala）一樣。在這部（金剛部）中，所有的使者（Duta）、各類真言（Mantra）及明（Vidya），隨意安置，如前面所說的安置次序，這裡也一樣。一切災難，都不能得逞。應當在這裡，作成就之法，如前面所作。如前面所界定的道場，在內院東面，安置蘇悉地羯羅（Susiddhikara）。右邊安置吞金剛明妃（Tunkim Vajravidya），左邊安置金剛秦明妃（Vajrakila Vidya）。右邊安置遜婆明王（Sumbharaja），左邊安置計唎枳里明王（Kilikila raja）。右邊安置拔折羅尊（Vajra），左邊安置跋折羅但吒（Vajradanda）。右邊安置金剛母特伽羅錘（Vajramudgara），左邊安置金剛商羯羅（Vajrasankara）。右邊安置金剛鉤明妃（Vajrankusa Vidya），左邊安置忙莽計明妃（Mamaki Vidya）。 在其外院，東邊安置勝慧使者（Vijaya Duta），金剛慧使者（Vajramati Duta），摩醯首羅（Mahesvara，大自在天）及妃，多聞天王（Vaisravana，財神）及諸藥叉（Yaksa）。在其外門前，置辦諸事瓶。在金剛部中，所有的使者、真言及明、部多（Bhuta，鬼）、毗舍遮（Pisaca，惡鬼）、乾闥婆（Gandharva，香音神）、摩睺羅伽（Mahoraga，大蟒神），及持明仙、八方護世，各自在院中按次序安置。然後啟請如法供養，護摩唸誦，開始成就其所求。啟請諸尊應用明王真言，或用部母明，請于曼荼羅（Mandala，壇城）所有諸尊，名為置瓶。如前面的曼荼羅，所有堪能之法，此成就法，也都是這樣。若於此等曼荼羅中，作成就者，縱使不具足護身之法，也能得到悉地（Siddhi，成就），因為這些諸尊，自有誓願，若請我等赴曼荼羅者，以虔誠心，如法供養，我等當給予彼所求愿。所以在這裡，應知沒有困難，必定會加護。若用部心真言，及以部母，或用明妃，能辦諸事真言，並及部內護身真言，而用啟請，護身諸界，迅速得到成就。這是三
【English Translation】 English version Vasundhara Dragon King (Vasundhara, the earth goddess), and Samjnaksayamantravidyaraja, along with all the Vidyadharas, are like the Lokapalas (world protectors) of the previous directions. Within this section (Vajra section), all the Dutas (messengers), various Mantras (spells), and Vidyas (knowledge spells) are arranged at will, following the arrangement order described earlier, and it is the same here. All calamities will not succeed. One should perform the accomplishment method here, as done before. As with the previously defined Mandala (sacred space), Susiddhikara is placed on the east side of the inner courtyard. Tunkim Vajravidya is placed on the right, and Vajrakila Vidya is placed on the left. Sumbharaja is placed on the right, and Kilikila raja is placed on the left. Vajra is placed on the right, and Vajradanda is placed on the left. Vajramudgara is placed on the right, and Vajrasankara is placed on the left. Vajrankusa Vidya is placed on the right, and Mamaki Vidya is placed on the left. In the outer courtyard, Vijaya Duta, Vajramati Duta, Mahesvara (the Great Lord) and his consort, Vaisravana (the God of Wealth) and all the Yaksas (demi-gods) are placed on the east side. In front of the outer gate, prepare the vases for all matters. Within the Vajra section, all the messengers, Mantras and Vidyas, Bhutas (ghosts), Pisacas (demons), Gandharvas (celestial musicians), Mahoragas (great serpent gods), and Vidyadharas, the eight directional protectors, are each arranged in order within the courtyard. Then, invite and make offerings according to the Dharma, perform Homa (fire ritual) and recitation, and begin to accomplish what is sought. To invite the deities, use the Vidyaraja Mantra, or use the Vidya of the section mother, and invite all the deities in the Mandala, which is called placing the vases. Like the previous Mandala, all the capable methods, this accomplishment method, are also the same. If one performs accomplishment in these Mandalas, even if one does not have the complete method of self-protection, one can still attain Siddhi (accomplishment), because these deities have their own vows. If you invite us to the Mandala, with sincere heart, and make offerings according to the Dharma, we will grant you your wishes. Therefore, know that there is no difficulty here, and you will surely be protected. If you use the section heart Mantra, and the section mother, or the Vidya, the Mantra that can accomplish all matters, and the self-protection Mantra within the section, and use them to invite, the boundaries of self-protection will be quickly accomplished. This is three
部秘密之法。複次說通三部。秘密曼荼羅。如法界道。置拔折羅。中央置本部主印。其前置本真言主。或如前置羯羅詩瓶。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。左邊辦事明。蓮華金剛二部。左右亦爾。西面右面嘺唎。右置落乞濕彌。東西兩角。置缽及支伐羅。北面兩角。置但拏柱。及軍持瓶。南面兩角。置拔折羅。及持伽羅。西面角置輪羅及寶瓶。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。何況諸餘毗那夜迦。以諸美香華燈。種種飲食。持誦光顯。然後供養。如於唸誦。及於曼荼羅所說供養。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。以蘇然燈。其炷鮮凈。供養本尊。一一之物。皆須奉獻閼伽。若是作法本尊。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
【現代漢語翻譯】 現代漢語譯本： 這是總括三部的秘密之法。再次宣說貫通三部的秘密曼荼羅（Mandalas，壇城），如法界道一般。放置拔折羅（Vajra，金剛杵），中央放置本部主印。其前面放置本真言主。或者如前面一樣放置羯羅詩瓶（Kalasha，寶瓶），將物品盛放在器皿等之中，放置在其瓶上。內院東面，放置如來印。北面放置觀自在印。南面放置金剛印。西面右邊，放置嚕達羅（Rudra，濕婆），左邊放置多聞天王（Vaishravana，四大天王之一）。如同前面所說明王曼荼羅一樣，此曼荼羅也如此次第安置。右邊放置部母明，左邊放置辦事明。蓮華部和金剛部，左右也如此。西面右面放置嘺唎（Chauri，拂塵），右邊放置落乞濕彌（Lakshmi，吉祥天女）。東西兩角，放置缽及支伐羅（Shivara，法衣）。北面兩角，放置但拏柱（Danda，杖）及軍持瓶（Kundika，水瓶）。南面兩角，放置拔折羅（Vajra，金剛杵）及持伽羅（Gara，嘎巴拉碗）。西面角放置輪羅（Chakra，輪）及寶瓶。于外門前，分別設立放置處所，放置無能勝。東面門前，放置訶利帝母（Hariti，鬼子母）。南面門前，放置句吒祇唎迦（Kutalagiri，山名）。北面門前，放置翳迦契吒（Ekajata，獨髻觀音）。于其外院，隨意遍佈諸印。如法啟請供養。這是秘密總曼荼羅。於此中所作，成就諸物，皆得悉地（Siddhi，成就）。頂行者於此，尚且不得方便，何況其他毗那夜迦（Vinayaka，像頭神）。以諸美香、華燈、種種飲食，持誦光顯，然後供養。如於唸誦，及於曼荼羅所說供養，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。這是秘密之法。供養完畢后，其次應于外，如法祭祀。以蘇燃燈，其炷鮮凈，供養本尊。一一之物，皆須奉獻閼伽（Arghya，供水）。若是作法本尊，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，靠近。
【English Translation】 English version: This is the secret method encompassing the three families. Furthermore, it speaks of the secret Mandala (Mandalas) that penetrates the three families, like the path of the Dharma realm. Place the Vajra (Vajra), and in the center, place the principal Mudra of the main family. In front of it, place the principal Mantra lord. Or, as before, place the Kalasha (Kalasha), filling the vessels with items and placing them on top of the Kalasha. In the east of the inner courtyard, place the Tathagata Mudra. In the north, place the Avalokiteśvara Mudra. In the south, place the Vajra Mudra. On the right side of the west, place Rudra (Rudra), and on the left, place Vaishravana (Vaishravana). Just as with the previously described Vidyaraja Mandala, this Mandala should also be arranged in this order. On the right, place the family mother mantra, and on the left, place the activity mantra. The Lotus family and the Vajra family are also arranged in this way on the left and right. On the right side of the west, place Chauri (Chauri), and on the right, place Lakshmi (Lakshmi). In the east and west corners, place the Patra (bowl) and Shivara (Shivara). In the north corners, place the Danda (Danda) and Kundika (Kundika). In the south corners, place the Vajra (Vajra) and Gara (Gara). In the west corner, place the Chakra (Chakra) and the treasure vase. Outside the gate, establish separate places to position Aparajita. In front of the east gate, place Hariti (Hariti). In front of the south gate, place Kutalagiri (Kutalagiri). In front of the north gate, place Ekajata (Ekajata). In the outer courtyard, freely arrange the Mudras everywhere. Invoke and make offerings according to the Dharma. This is the secret total Mandala. Whatever is done within it, all things are accomplished, and Siddhi (Siddhi) is attained. Even a top practitioner may not find it easy here, let alone other Vinayakas (Vinayaka). With beautiful incense, flowers, lamps, and various foods, recite and illuminate, then make offerings. As with the offerings described in recitation and in the Mandala, this should also be done in the same way. If it is done in a clean room, it should be done in the same way. The Mandala master should quadruple the various offerings. This is the secret method. After the offerings are completed, then outside, perform sacrifices according to the Dharma. Use a lamp fueled with ghee, with a fresh and clean wick, and make offerings to the principal deity. Each item must be offered with Arghya (Arghya). If it is the principal deity for performing rituals, quick results will be obtained. Recite white mustard seeds with the Vidyaraja mantra, or use the mantra that can accomplish all things, or use the mantra that has previously been effective, and approach.
致成就物邊。用辟諸難。便即退散。又用本印主印。置於左邊。或但持誦大力。置於左邊。于其八方所。各置丈夫。初于東方。其人作帝釋裝束。手執拔折羅。形色一如帝釋。于南方。其人作焰摩裝束。手執但拏棓。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。手執伽陀棓。于東北方。其人作伊舍那裝束。手執三股叉。于東南方。其人作大神裝束。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。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。交絡華鬘。備白芥子。善知難相。若有難至。即散白芥子。而用打之。或擲華鬘。或難眾多。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。及擲華鬘。以器仗擬。及擊之時。不得移動本處若移本處。彼當得便。是故應當。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。若有極大猛害邪來。應自用彼諸印。以擲打之。或以前來持誦有功真言。誦白芥子散擊邪
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。結方界所。結金剛墻。結金剛鉤欄。護物護身。以除諸邪。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。或張弓揣箭。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。辟除諸邪。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。即起首作。成就之法。中間困時。出曼荼羅外。含水漱口。軍荼利真言。用持誦三掬。或以本尊心真言。持誦少許牛蘇。而用飲之。所有疲極。當得除愈。復以蜜和和蓽撥。用佛部母明持誦。以涂其眼。昏沉難起。即便除愈。先以誠心。面向東立。觀察諸尊。歸命啟請。于其三種。吉祥瑞應。于中隨得好相。以歡喜心。而作成就。隨見先瑞。成就亦爾。是故行者。應觀先瑞。先當須臾。觀察蘇悉地羯羅明王。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。所請明主。當以明妃請召。已視本印。及請本真言
【現代漢語翻譯】 現代漢語譯本： 行者如果無法停止（出現障礙），就應該出去，用好的飲食，加以豐盛的供品，如法祭祀那些困難的製造者、一切護法神，總共有九種方法：辟除各種災難，結地界（在地面劃定界限），結虛空界（在空中劃定界限），結曼荼羅界（建立壇城的界限），結方位界所（在方位上劃定界限），結金剛墻（建立金剛墻保護），結金剛鉤欄（建立金剛鉤欄保護），保護物品，保護自身，以此來消除各種邪惡。在進行成就法時，這些方法都必須憶念。或者如果沒有準備好方位守護者，就應該在相應的方位放置他們的器仗。如果這也不能辦到，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。或者找來幫助成就的人，他們要明白藏法（密教的法），有智慧和方便，持誦有功德，戒行清凈，讓他們站在門口，幫助辦理各種事務，辟除各種邪惡，乃至內院外院，他們都應該幫助。所有一切事務，都要在傍晚之前辦妥。太陽剛一下山，就開始進行成就之法。中間睏倦的時候，就離開曼荼羅（Mandala，壇城），含水漱口，用軍荼利（Kundali，明王名）真言持誦三次，或者用本尊心真言持誦少許牛乳酥油，然後飲用，所有疲勞困乏，就能消除痊癒。再用蜂蜜和蓽撥（Piper longum，一種香料），用佛部母明持誦，塗抹在眼睛上，昏沉難以提起精神，立刻就能消除痊癒。先以誠心，面向東方站立，觀察諸尊，歸命啟請。在三種吉祥的瑞應中，隨便得到哪種好的徵兆，就以歡喜心，來進行成就。隨著見到先前的瑞相，成就也會如此。所以行者，應該觀察先前的瑞相。首先應當片刻，觀察蘇悉地羯羅（Susiddhi-kara，成就者）明王。其次則向右繞行，辦理各種事務，準備瓶器。進入曼荼羅時，無論遇到什麼瓶器，都要向右繞行過去，然後頂禮諸尊，並且普遍觀察。各自用本尊真言，來奉獻閼伽（Argha，供品）。或者用部心真言奉獻給所請的各位真言主。應當用明王真言請召所請的明主，應當用明妃請召。已經看到本印，以及請本真言。 English version: If the practitioner cannot stop (encountering obstacles), they should go out and use good food and abundant offerings to properly sacrifice to those who create difficulties and all the Dharma protectors. There are nine methods in total: averting various calamities, establishing the earth boundary, establishing the space boundary, establishing the Mandala boundary, establishing the directional boundary, establishing the Vajra wall, establishing the Vajra hook fence, protecting objects, and protecting oneself, in order to eliminate all evils. When performing the accomplishment ritual, all these methods must be remembered. Or, if the directional guardians are not prepared, their weapons should be placed in the corresponding directions. If this cannot be done, the weapons of Naracha (a type of weapon) should be placed in each direction, or a bow should be drawn and arrows placed in each direction. Or, find people to help with the accomplishment who understand the hidden Dharma (esoteric teachings), have wisdom and skillful means, have merit from recitation, and have pure conduct. Let them stand at the door to help handle various affairs and ward off all evils, even in the inner and outer courtyards, they should assist. All matters must be completed before evening. As soon as the sun sets, begin the accomplishment ritual. When feeling tired in the middle, leave the Mandala, rinse the mouth with water, and recite the Kundali (a Vidyaraja) mantra three times, or recite a small amount of ghee with the heart mantra of the principal deity, and then drink it. All fatigue and exhaustion will be eliminated and healed. Then mix honey with pippali (Piper longum, a spice), recite the mantra of the Buddha-family mother, and apply it to the eyes. Drowsiness and difficulty in waking up will be immediately eliminated and healed. First, with sincerity, stand facing east, observe the deities, and take refuge and request. Among the three auspicious omens, whichever good sign is obtained, perform the accomplishment with joy. As the previous auspicious sign is seen, so will the accomplishment be. Therefore, the practitioner should observe the previous auspicious signs. First, for a moment, observe the Susiddhi-kara (accomplisher) Vidyaraja. Then circumambulate to the right, handle various affairs, and prepare the vessels. When entering the Mandala, no matter what vessel is encountered, circumambulate to the right, then prostrate to the deities and observe them universally. Use the mantra of each principal deity to offer Argha (offerings). Or use the heart mantra of the family to offer to the requested mantra lords. The requested principal deities should be summoned with the Vidyaraja mantra, and the Mudra should be viewed and the original mantra requested.
【English Translation】 English version: If the practitioner cannot stop (encountering obstacles), they should go out and use good food and abundant offerings to properly sacrifice to those who create difficulties and all the Dharma protectors. There are nine methods in total: averting various calamities, establishing the earth boundary, establishing the space boundary, establishing the Mandala boundary, establishing the directional boundary, establishing the Vajra wall, establishing the Vajra hook fence, protecting objects, and protecting oneself, in order to eliminate all evils. When performing the accomplishment ritual, all these methods must be remembered. Or, if the directional guardians are not prepared, their weapons should be placed in the corresponding directions. If this cannot be done, the weapons of Naracha (a type of weapon) should be placed in each direction, or a bow should be drawn and arrows placed in each direction. Or, find people to help with the accomplishment who understand the hidden Dharma (esoteric teachings), have wisdom and skillful means, have merit from recitation, and have pure conduct. Let them stand at the door to help handle various affairs and ward off all evils, even in the inner and outer courtyards, they should assist. All matters must be completed before evening. As soon as the sun sets, begin the accomplishment ritual. When feeling tired in the middle, leave the Mandala, rinse the mouth with water, and recite the Kundali (a Vidyaraja) mantra three times, or recite a small amount of ghee with the heart mantra of the principal deity, and then drink it. All fatigue and exhaustion will be eliminated and healed. Then mix honey with pippali (Piper longum, a spice), recite the mantra of the Buddha-family mother, and apply it to the eyes. Drowsiness and difficulty in waking up will be immediately eliminated and healed. First, with sincerity, stand facing east, observe the deities, and take refuge and request. Among the three auspicious omens, whichever good sign is obtained, perform the accomplishment with joy. As the previous auspicious sign is seen, so will the accomplishment be. Therefore, the practitioner should observe the previous auspicious signs. First, for a moment, observe the Susiddhi-kara (accomplisher) Vidyaraja. Then circumambulate to the right, handle various affairs, and prepare the vessels. When entering the Mandala, no matter what vessel is encountered, circumambulate to the right, then prostrate to the deities and observe them universally. Use the mantra of each principal deity to offer Argha (offerings). Or use the heart mantra of the family to offer to the requested mantra lords. The requested principal deities should be summoned with the Vidyaraja mantra, and the Mudra should be viewed and the original mantra requested.
明等。或但都視一印。誦其真言及明。若如是作。速得悉地。其成就物。有置閼伽器中。或致瓶上。或掬合手內。或但心念。或致縛羅弭迦器。或致葉上。或致於內本尊之前。所成諸器。皆以牛黃涂之。次用白芥子作護。次持誦摩辣底華。供養其物。牛黃涂故。便成禁住。用其芥子。便成作護。以華供養。須成光顯。此三種法。次第應作。不得廢閼。于本尊前。置成就物。于中不得。余物間隔。成就之物。用兩種法。以為作護。一謂手印。二白芥子。令成就物。速有驗故。數獻閼伽華香等具及酪。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。成人替坐物前。續次唸誦。其持誦人。有所廢忘。其所助人。皆須補闕。持誦之時。若大邪至助成之人。應拒其邪。如不能禁。行者應自。散白芥子。以辟其難。助成之人。持誦其物。於時東方。有是邪現。謂大雷電。應知帝釋之邪。于東南方。有是難現。謂火色大人。或如日盡。應知即是火天之難。于其南方。有是邪現。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
【現代漢語翻譯】 現代漢語譯本：或者只是專注於一個手印（mudra）。唸誦其真言（mantra）和明（vidya）。如果這樣做，就能迅速獲得悉地（siddhi，成就）。所成就的物品，可以放置在閼伽器（argha，供水器）中，或者放在瓶子上，或者用雙手捧著，或者只是在心中默唸，或者放在縛羅弭迦器（varamika，一種容器）中，或者放在葉子上，或者放在本尊（ishtadevata，個人崇拜的神）之前。所有成就的物品，都要用牛黃塗抹。然後用白芥子（white mustard seeds）作為保護。接著拿著摩辣底華（malati flower），供養這些物品。因為用牛黃塗抹，就能形成禁制。用芥子，就能形成保護。用華供養，必須使其光顯。這三種方法，應該依次進行，不得廢棄閼伽。在本尊面前，放置成就的物品，中間不得有其他物品間隔。成就的物品，用兩種方法作為保護，一是手印，二是白芥子，使成就的物品，迅速顯現效果。多次獻上閼伽、華、香等供品以及酪（yogurt），應該多次供養。幫助成就的人，爲了保護這些物品，常在那裡。這樣安置，供養物品后，然後用手按住它，或者用眼睛看著它，以不散亂的心，慢慢地持誦。中間數次，光顯這些物品。這樣相續，整夜持誦，不要中斷。在夜裡的三個時辰，用閼伽等，依次供養。如果需要出去漱口，讓幫助成就的人代替坐在物品前，繼續唸誦。持誦的人，如果有所遺忘，幫助的人，都要彌補缺失。持誦的時候，如果有大的邪惡到來，幫助成就的人，應該抵禦邪惡。如果不能禁止，修行者應該自己散白芥子，來避開災難。幫助成就的人，持誦這些物品。這時東方，有邪惡顯現，比如大雷電，應該知道是帝釋天（Indra）的邪惡。在東南方，有災難顯現，比如火色大人，或者像太陽燃盡，應該知道是火天（Agni）的災難。在南方，有邪惡顯現，比如死屍的形狀，非常恐怖，高聲叫喊，手執大刀，都割掉鼻子，手執髑髏（skull），盛著
【English Translation】 English version: Or just focus on one mudra (hand gesture). Recite its mantra (sacred utterance) and vidya (knowledge). If you do this, you will quickly attain siddhi (accomplishment). The accomplished objects can be placed in an argha vessel (water offering vessel), or on a bottle, or held in cupped hands, or just contemplated in the mind, or placed in a varamika vessel (a type of container), or placed on a leaf, or placed before the ishtadevata (personal deity). All accomplished objects should be smeared with gorocana (cow bezoar). Then use white mustard seeds as protection. Then, holding malati flowers, offer them to these objects. Because of smearing with gorocana, it forms a restriction. Using mustard seeds forms protection. Offering with flowers must make it radiant. These three methods should be done in order, without abandoning the argha. Before the ishtadevata, place the accomplished objects, with no other objects intervening. The accomplished objects are protected by two methods: one is hand gestures, and the other is white mustard seeds, so that the accomplished objects quickly show results. Offer argha, flowers, incense, and yogurt frequently; you should make offerings often. The person helping with the accomplishment, to protect these objects, is always there. Having arranged and offered the objects in this way, then press them with your hand, or look at them with your eyes, with an unwavering mind, slowly recite. In between, frequently make these objects radiant. Continue in this way, reciting all night, without interruption. In the three periods of the night, offer argha and other offerings in order. If you need to go out to rinse your mouth, let the person helping with the accomplishment sit in front of the objects and continue reciting. If the person reciting forgets something, the person helping must make up for the deficiency. When reciting, if a great evil comes, the person helping with the accomplishment should resist the evil. If you cannot stop it, the practitioner should scatter white mustard seeds to avoid the calamity. The person helping with the accomplishment recites over these objects. At this time, in the east, an evil appears, such as great thunder and lightning; you should know that it is the evil of Indra (king of the gods). In the southeast, a calamity appears, such as a fire-colored adult, or like the sun burning out; you should know that it is the calamity of Agni (god of fire). In the south, an evil appears, such as the shape of a corpse, very terrifying, shouting loudly, holding a large knife, all cutting off noses, holding a skull, filled with
人血飲。頭上火然。應知即是焰摩之邪。于西南方。有是難現。謂雨其屎尿。穢曼荼羅。及種種形。甚可怖畏。應知即是泥唎羝難。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。謂象頭豬頭狗頭異形。各持火山。應知即是伊舍那難。于其上方。有諸天現。具大威德。應知即是上方天邪。下方之難地動及裂。應知即是阿修羅邪。作上成就。方現斯邪。如是等邪。于中夜現。凡上成就邪相還大。中下成就。準此應知。于夜三時。是其上中下相。與時相應。即是不相應。即非成就。其三種相。謂暖相氣相光相。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。或若持讀虔誠。于初夜時。三相次第現者。即以部母明。禁住其光。以明王心。禁住其相。及以持誦。牛黃涂灑。或以手按。或用蘇灑。或以散華。或散白芥子。或但灑水。禁住其相。便即受用。亦果其愿。或若初夜。或即便禁住。但作唸誦。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。于明相動時獲上成就。其中
成就中夜成者。如法禁已。縱至明曉。受用亦得。其下成就。準此應知。各于本時。其助成者。若不受用。亦不為吉其物縱成不即受用。又不禁住。至其平曉。亦不受用。其物猶若萎華。亦如穢食。無所堪用。以唸誦故。啟請真言。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。以後還作光顯等法。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。損成就法。亦復如是。
蘇悉地羯羅經被偷成就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。置蘇悉地羯羅明王。右置金剛忿怒。左置大怒。左置金剛拳。右置金剛鉤。右置金剛計利吉羅。左置毗摩。右置熱吒。左置賓檗羅。右置阿設寧。左置商羯羅。右置微若耶。右門置迦利。左門置難地目佉。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。以赤色華。及赤食等。次第供養。
【現代漢語翻譯】 現代漢語譯本 成就中夜成者（指在半夜完成成就的人）。如法禁制已畢，即使到了天亮，受用也是可以的。其下等成就，參照此理應當知曉。各自在本時段內，如果助成之物不受用，也不吉祥。那物縱然成就，若不立即受用，又不加以禁制，直到天亮也不受用，那物就好像枯萎的花朵，又像污穢的食物，沒有什麼用處。因爲念誦的緣故，啟請真言進入那物中，時間既然已經過去，其效驗也就消失了。又有些成就物，雖然最初顯現了徵兆，然而最終沒有成就。當時如果禁制住那些徵兆，以後再做光顯等法事，以及在各種節日裡，供養灌頂，便可作成就。經過三年，如果仍然沒有成就，應當知道此物不可能成就。上等成就法，期限至三年；中等成就，至第六個月；下等成就，不限定時間。損減成就之法，也是如此。
《蘇悉地羯羅經》被偷成就物卻征法品第三十七
我現在要說被偷之物卻征之法。那物已經成就，或者在作成就之時，那物被偷。偷物之時，或者看見了偷者的形跡，或者只是失物，沒有看見偷者。此時不選擇日期星宿，也不斷食，發起嗔怒，使其迅速顯現。作此曼荼羅法，用燒尸灰，作成三角形，只開西門。于外門前，安置其本尊。內院東角，安置蘇悉地羯羅明王（Susiddhikara-rāja，成就事業之王），右邊安置金剛忿怒（Vajra-krodha），左邊安置大怒（Mahākrodha），左邊安置金剛拳（Vajra-muṣṭi），右邊安置金剛鉤（Vajra-aṅkuśa），右邊安置金剛計利吉羅（Vajra-kīlaya），左邊安置毗摩（Vīma），右邊安置熱吒（Reṭa），左邊安置賓檗羅（Piṅgala），右邊安置阿設寧（Aśani），左邊安置商羯羅（Śaṅkara），右邊安置微若耶（Virūpākṣa），右門安置迦利（Kālī），左門安置難地目佉（Nandimukha），左邊安置金剛軍（Vajra-sena），右邊安置蘇摩呼（Sumukha），以及安置諸餘大忿怒等，爲了成就的緣故，依次安置，如法啟請，用赤色花，以及赤色食物等，次第供養。
【English Translation】 English version Those who achieve success in the middle of the night (referring to those who complete their achievements at midnight). Once the prohibitions are duly observed, even if it is dawn, it is permissible to use the achieved object. The lower-level achievements should be understood in accordance with this principle. If the assisting objects are not used within their respective time periods, it is not auspicious. Even if the object is achieved, if it is not used immediately and is not prohibited from staying, and it is not used until dawn, the object is like a withered flower, or like unclean food, and is of no use. Because of the recitation, the mantra is invoked to enter the object, and once the time has passed, its efficacy is lost. Furthermore, some achieved objects, although initially showing signs, ultimately do not achieve success. If those signs are prohibited at that time, and later rituals such as illuminating ceremonies are performed, as well as offerings and initiations on various festivals, then achievement can be attained. If after three years, there is still no achievement, it should be known that this object cannot be achieved. The time limit for superior achievement is three years; for intermediate achievement, it is six months; for inferior achievement, there is no time limit. The methods for diminishing achievement are also the same.
Susiddhikara-sūtra, Chapter 37: The Method of Recalling Stolen Achieved Objects
I will now speak of the method of recalling stolen objects. When the object has been achieved, or at the time of achieving it, the object is stolen. At the time of the theft, either the thief's form is seen, or only the object is 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 make it manifest quickly. Perform this mandala ritual, using cremation ashes, making it triangular, opening only the west gate. Place the principal deity in front of the outer gate. In the eastern corner of the inner courtyard, place Susiddhikara-rāja (the King Who Accomplishes Deeds), Vajra-krodha (Diamond Wrath) on the right, Mahākrodha (Great Wrath) on the left, Vajra-muṣṭi (Diamond Fist) on the left, Vajra-aṅkuśa (Diamond Hook) on the right, Vajra-kīlaya (Diamond Dagger) on the right, Vīma on the left, Reṭa on the right, Piṅgala on the left, Aśani on the right, Śaṅkara on the left, Virūpākṣa on the right, Kālī at the right gate, Nandimukha at the left gate, Vajra-sena (Diamond Army) on the left, Sumukha on the right, and place all other great wrathful deities, etc., in order for the sake of achievement, arrange them in order, invoke them according to the Dharma, and offer them red flowers and red food, etc., in order.
如前所說。阿毗遮嚕迦法。於此應作。門外所置本尊。應以美妙華等。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。供養于中央作護摩法。其爐三角。一一如前。以收纖佉陀羅。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。復取此四種物。作偷物者形。而坐其上。以左手片片割析。而作護摩。若有能伏瞋者及明法者。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。中央安置蘇悉地羯羅明王印。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。于其南西。次第安置。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。落乞濕弭。濕吠多。半拏羅縛悉𩕳跢羅。戰捺啰。未羅。所有真言及明諸使者等。各各次第。如法安置
【現代漢語翻譯】 現代漢語譯本：如前所說，阿毗遮嚕迦法（Abhicāruka-vidhi，一種密法）於此應當施行。門外所供奉的本尊，應當以美妙的鮮花等如法供養。在其外院，安置八方神，以及安置本部諸餘使者等尊，也必須如此供養。于中央作護摩法（Homa，火供）。其爐呈三角形，一一如前所述。以收纖佉陀羅（Śuklakhādira，白色兒茶樹）木，以自己的血塗抹，而用以護摩。或用苦楝木，或用焚燒屍體的殘柴，而用以護摩。火點燃之後，以焚燒屍體的灰，和自己的血混合，而用以護摩。以及用毒藥、自己的血、芥子油及紅芥子，四種混合，而用以護摩。再取這四種物品，做成偷盜者的形狀，而坐在其上，以左手一片片割裂分析，而作護摩。若有能降伏嗔恨者及精通法術者，應作此法。那偷盜者，驚慌恐怖，攜帶所盜之物親自歸還。修行者便應施予他無畏。此時為他作扇底迦法（Śāntika-vidhi，息災法）。若不這樣做，那人便會喪命，或者所盜之物，更加增添，秘密地放置在本尊面前。又，已經成就之物，被盜取日久，若想追回，就應當作此通三部、成辦諸事的曼荼羅（Maṇḍala，壇城）。四方而作，中央安置蘇悉地羯羅明王印（Susiddhikara-vidyārāja-mudrā，成就一切事業明王印）。內院南面，安置金剛忿怒（Vajrakrodha，金剛忿怒尊）、大忿（Mahākrodha，大忿怒尊）、忙莽雞（Māmakī，忙莽雞明妃）、金剛鉤食（Vajrāṅkuśī，金剛鉤食母）、金剛拳（Vajramuṣṭi，金剛拳）、金剛火（Vajrānala，金剛火）、金剛母特伽羅（Vajramudgara，金剛杵）、金剛怖畏（Vajrabhairava，金剛怖畏）、金剛商羯鎖（Vajraśaṅkhala，金剛鎖）、計利吉羅（Kilikila，極樂）、慧金剛無能勝（Jñānavajrāparājita，智慧金剛無能勝），以及安置諸大忿怒尊，及諸使者，諸大威德，真言主等，于其南西方向，次第安置。內院北面，安置能滿諸愿觀自在（Samantabhadrī Avalokiteśvara，普賢觀自在）、馬頭明王（Hayagrīva，馬頭明王）、多面多手，能現多形，耶輸末底（Yaśomatī，具稱譽者）、大吉祥（Mahāśrī，大吉祥天女）、落乞濕弭（Lakṣmī，吉祥天女）、濕吠多（Śvetā，白色女）、半拏羅縛悉𩕳跢羅（Pāṇḍaravāsinī Tārā，白衣觀音）、戰捺啰（Candra，月天）、未羅（Vimala，無垢），所有真言及明諸使者等，各各次第，如法安置。
【English Translation】 English version: As previously stated, the Abhicāruka-vidhi (a type of esoteric ritual) should be performed here. The principal deity placed outside the gate should be duly offered with beautiful flowers and the like. In its outer courtyard, the deities of the eight directions should be placed, as well as the various messenger deities of the main mandala; these too must be offered to in the same way. In the center, perform the Homa (fire offering) ritual. The hearth should be triangular, each aspect as described before. Use Śuklakhādira (white catechu tree) wood, smeared with one's own blood, for the Homa. Or use neem wood, or leftover firewood from cremation. After the fire is lit, use cremation ashes mixed with one's own blood for the Homa. And mix poison, one's own blood, mustard oil, and red mustard seeds, all four together, and use for the Homa. Furthermore, take these four ingredients, make a figure of a thief, and sit upon it, cutting and dissecting it piece by piece with the left hand, and perform the Homa. If there is one who can subdue anger and is knowledgeable in the Dharma, this ritual should be performed. The thief, in panic and fear, will bring back what was stolen and personally return it. The practitioner should then grant them fearlessness. At that time, perform the Śāntika-vidhi (pacification ritual) for them. If this is not done, that person will die, or the stolen items will be further increased and secretly placed before the deity. Moreover, if something that has been accomplished has been stolen for a long time, and one wishes to retrieve it, then one should create this Maṇḍala (sacred circle) that encompasses the three sections and accomplishes all matters. It should be made square, and in the center, place the Susiddhikara-vidyārāja-mudrā (mudra of the King of Knowledge Who Accomplishes All). On the south side of the inner courtyard, place Vajrakrodha (Vajra Wrathful One), Mahākrodha (Great Wrathful One), Māmakī (Māmakī), Vajrāṅkuśī (Vajra Hook-Goddess), Vajramuṣṭi (Vajra Fist), Vajrānala (Vajra Fire), Vajramudgara (Vajra Hammer), Vajrabhairava (Vajra Terrifier), Vajraśaṅkhala (Vajra Chain), Kilikila (Supreme Bliss), Jñānavajrāparājita (Wisdom Vajra Invincible), and place all the great wrathful deities, as well as all the messengers, all the great powers, mantra masters, etc., in order from the southwest. On the north side of the inner courtyard, place Samantabhadrī Avalokiteśvara (All-Good Seeing One), Hayagrīva (Horse-Necked One), with many faces and many hands, able to manifest many forms, Yaśomatī (Famous One), Mahāśrī (Great Fortune), Lakṣmī (Fortune), Śvetā (White One), Pāṇḍaravāsinī Tārā (White-Clad Tārā), Candra (Moon), Vimala (Immaculate), all the mantras and the messenger deities, each in their proper order, according to the Dharma.
。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。及能辦諸事真言等。諸餘真言及諸使者。于其東面。各各次第。如法安置。近門外者。亦復如前。依法安置。于其外院。八方神。西門邊置梵天王。及與眷屬。西門北邊。置摩醯首羅及妃。言那缽底等。諸眷屬俱。及七忙怛羅母。及八龍王。並諸眷屬。阿修羅等。與諸眷屬。歸依佛者。大威德神。于其外院各如法次第安置。至誠啟請。次第供養。于外西面。置護摩爐。以蠟作其盜物者形。置箕中。依阿毗遮嚧迦法。啟請祭祀。供養護摩。次以刀割其形。而作護摩。或依本部所說。阿毗遮嚕迦法。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。說為勝吉。其形復以杖鞭。及以火然。種種猛法打棓。以末但那剌。依金剛橛法。用刺身份血。黑芥子油。和鹽。遍涂其身。隨意苦楚。而置害之。復以蓋尸之衣。而覆其形。以赤線纏獻赤色華。持誦自服努目視之。于真言中。置訶責句。每日打之。若將物來。即當休止。中夜應作是猛利法。用俱微那羅來。塗黑芥油。而作護摩。又以毒藥。及己身血。芥子油鹽。及黑芥子。總與相和。稱盜物者。而作護摩。經八百遍。或但用己身血。和鹽。而和護摩。
如是苦持。若不還物。即應更作至死猛法。于阿毗遮嚕迦法中所說殺法。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。應當以金剛微那羅真言。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。通三部真言。
唵阿䞘(奇乙反)那曳𣣹寫 縛㰤曩野莎縛訶訶
火天已持圓食一明一燒滿三圓食供養。
火天又護摩真言曰。
唵阿䞘那曳 𣣹寫 合寫縛㰤曩野[指-匕+(口/└)]比[指-匕+(口/└)]比你跛野 莎縛訶
又持蘇一明一燒亦滿三遍供養火天。
金剛部瞋怒金剛真言。
唵 枳里 枳里 跋日啰 矩嚕馱吽泮
以此真言一明一燒火食作法成就護摩法真言曰。
那謨剌怛 娜怛羅耶野 那莫室戰拏跋日啰 播拏曳 摩訶藥叉遷那播亸曳 唵㰤啰㰤啰 跋日羅摩詫 跋日啰 度曩度曩 跋日啰 馱㰤馱㰤 跋日啰 播者播者 跋日啰 那啰娜啰 跋日啰 娜啰耶娜啰耶 跋日啰 弭那啰耶弭那啰耶 跋日啰
【現代漢語翻譯】 現代漢語譯本： 如果這樣堅持索要，如果對方不歸還財物，就應該進一步採取直至對方死亡的猛烈手段。按照《阿毗遮嚕迦法》（Abhicaruka-vidhi，一種密教儀軌）中所說的殺法，全面施行這種方法，在真言中加入誅殺之句。如果對方歸還財物，就停止這種做法，並向其表達歡喜之情。如果對方已經使用了這些財物，用其他財物代替，也停止追討。或者已經使用了這些財物，又沒有其他財物可以代替，但前來懺悔道歉，也停止追討，並施與歡喜。對方或許已經損失了財物，或者分給了他人，無論剩下多少，只要拿來歸還，也停止追討，並施與歡喜。應當用金剛微那羅真言（Vajra-vinaraka-mantra）來作護摩（homa，火供），或者用大怒尊（Maha-krodha）的真言，或者用不凈忿怒尊（Aśuci-krodha）的真言來作護摩。或者用本部門所說的追回失物的真言來作護摩。然而這三種真言，可以通用於三部真言。
唵 阿䞘（qì yǐ fǎn）那曳 𣣹寫 縛㰤曩野 莎縛訶訶
火天（Agni-deva）已經持圓食，每次唸誦一次真言燒一次，這樣圓滿三次圓食的供養。
火天的護摩真言說：
唵 阿䞘那曳 𣣹寫 合寫縛㰤曩野 [指-匕+(口/└)]比[指-匕+(口/└)]比你跛野 莎縛訶
又持蘇（酥油），每次唸誦一次真言燒一次，也這樣圓滿三遍供養火天。
金剛部（Vajra-kula）的瞋怒金剛（Krodha-vajra）真言：
唵 枳里 枳里 跋日啰 矩嚕馱 吽泮
用這個真言，每次唸誦一次真言燒一次，火食作法成就護摩法的真言說：
那謨 剌怛 娜怛羅耶野 那莫 室戰拏跋日啰 播拏曳 摩訶藥叉 遷那播亸曳 唵 㰤啰㰤啰 跋日羅摩詫 跋日啰 度曩度曩 跋日啰 馱㰤馱㰤 跋日啰 播者播者 跋日啰 那啰娜啰 跋日啰 娜啰耶娜啰耶 跋日啰 弭那啰耶弭那啰耶 跋日啰
【English Translation】 English version: If one persists in demanding in this way, and if the other party does not return the property, then one should further resort to violent methods, even to the point of causing death. According to the 'Abhicaruka-vidhi' (a Tantric ritual) which describes methods of killing, one should fully implement this method, adding a phrase of killing to the mantra. If the other party returns the property, then stop this practice and express joy to them. If the other party has already used the property, and replaces it with other property, then also stop the pursuit. Or if they have already used the property and have no other property to replace it, but come to repent and apologize, then also stop the pursuit and bestow joy upon them. Perhaps the other party has lost the property, or distributed it to others; whatever remains, if they bring it back, then also stop the pursuit and bestow joy upon them. One should perform homa (fire offering) with the Vajra-vinaraka-mantra, or with the mantra of Maha-krodha (Great Wrathful One), or with the mantra of Aśuci-krodha (Impure Wrathful One). Or one should perform homa with the mantra for recovering lost items as described in the respective kula (family). However, these three mantras can be used interchangeably among the three kula mantras.
Om Akhena (qi yi fan) Naye Svaha
The Agni-deva (Fire deity) has already held the round food, reciting the mantra once and burning it once, thus completing the offering of three round foods.
The homa mantra of Agni-deva says:
Om Akhena Naye Svaha
Again, holding ghee (clarified butter), reciting the mantra once and burning it once, also completing the offering to Agni-deva three times.
The Krodha-vajra (Wrathful Vajra) mantra of the Vajra-kula (Vajra family):
Om Kili Kili Vajra Krodha Hum Phat
Using this mantra, reciting the mantra once and burning it once, the mantra for accomplishing the fire-food ritual and homa says:
Namo Ratna Trayaya Namo Śanda Vajra Panaye Maha Yaksha Senapati Om Khara Khara Vajra Macha Vajra Duna Duna Vajra Dhara Dhara Vajra Pacha Pacha Vajra Nara Nara Vajra Narayana Narayana Vajra Vinaraya Vinaraya Vajra
瞋娜瞋那 跋日啰 頻娜頻那 跋日啰 虎吽泮
誦此真言。作護摩法。速得成就。若得其物。或得替物。即護其物。兼及護身。當於節日。次第而作。光顯等法。其中成就物。下成就物。皆以一分奉施世尊。一分奉施阿阇梨處。一分奉施先成就者。一分奉施同伴等人。一分自取。分作兩分。一分自用。一分奉施比丘比丘尼。鄔波索迦鄔波斯迦等。諸有末物法皆如是。先以閼伽。奉獻尊等。后取本分。其先成就者分。以閼伽供養。倍其價直。自取受用。其價直者。供養是也。其阿阇梨。若不在時。其分還酬直。而自受用。其價直者。心生慚愧。即是價直。出曼荼羅外。奉先成就者時應。作是言。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。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。即安膳那。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。隨其本法。所說成就。應如是作。其㡧像等。亦不可分。于本法成就之物。其量縱少。任意加本量。而作成就。與同伴等。
【現代漢語翻譯】 現代漢語譯本： 瞋娜瞋那（Chinna Chinna，摧破），跋日啰（Vajra，金剛），頻娜頻那（Bhinna Bhinna，破裂），跋日啰（Vajra，金剛），虎吽泮（Hum Phat）。
誦持此真言，作護摩法（Homā，火供儀式），迅速獲得成就。如果得到某物，或得到替代物，就保護此物，並保護自身。應當在節日裡，依次進行光顯等法。其中成就之物，下成就之物，都以一份奉獻給世尊（Bhagavan，佛陀），一份奉獻給阿阇梨（Ācārya，導師）處，一份奉獻給先成就者，一份奉獻給同伴等人，一份自己取用，分成兩份，一份自己用，一份奉獻給比丘（Bhikṣu，出家男眾）、比丘尼（Bhikṣuṇī，出家女眾）、鄔波索迦（Upāsaka，在家男眾）、鄔波斯迦（Upāsikā，在家女眾）等。所有末物法都如此。先用閼伽（Argha，供水）奉獻給世尊等，后取自己的那份。先成就者的那份，用閼伽供養，加倍其價值，自己取用。其價值，就是供養。如果阿阇梨不在，他的那份還以等值之物，而自己受用。其價值，心中生起慚愧，就是價值。在曼荼羅（Maṇḍala，壇城）外，奉獻給先成就者時，應當說：『先成就者，受取您的那份。』手執閼伽，第二第三次，應如此唱誦。如果沒有人取，就應當拿給同伴之人，不要懷疑顧慮。他們以虔誠心，以供養，堅持戒律，侍奉修行人，就是先成就之人。因此他們的那份，他們應當接受。三次唱誦。那些同伴，應當這樣回答：『我們就是先成就者。』修行人分自己的那份給同伴等。如果物品很少，不可分，比如安膳那（Anjana，眼藥）及牛黃等，不可分。應當以心，衡量其份量，而自己受用。有這樣的物品，只有一人用，不可分，比如輪刀等。隨其本法所說成就，應當這樣做。其㡧像等，也不可分。在本法成就之物，其量縱然很少，任意加上本來的量，而作成就，與同伴等。
【English Translation】 English version: Chinna Chinna (Crushing, shattering), Vajra (Diamond), Bhinna Bhinna (Breaking, splitting), Vajra (Diamond), Hum Phat.
By reciting this mantra and performing the Homā (fire offering ritual), one quickly attains accomplishment. If one obtains an object, or a substitute object, one should protect this object, and also protect oneself. One should perform the rites of glorification and others in order during festivals. Of the objects attained, both major and minor, one portion should be offered to the Bhagavan (the Blessed One, Buddha), one portion to the Ācārya (teacher), one portion to those who have attained accomplishment previously, one portion to one's companions, and one portion one should take for oneself, dividing it into two parts. One part is for one's own use, and one part is offered to Bhikṣu (monks), Bhikṣuṇī (nuns), Upāsaka (laymen), Upāsikā (laywomen), and others. All remaining ritual items should be treated in this way. First, offer Argha (water offering) to the Bhagavan and others, then take one's own share. The share of those who have attained accomplishment previously should be offered with Argha, doubling its value, and then taken for one's own use. The value is the offering itself. If the Ācārya is not present, their share should be repaid with an equivalent item, and then taken for one's own use. The value is the feeling of shame in one's heart. Outside the Maṇḍala (sacred enclosure), when offering to those who have attained accomplishment previously, one should say: 'May those who have attained accomplishment previously receive their share.' Holding the Argha in hand, one should chant this a second and third time. If no one takes it, then it should be given to one's companions, without doubt or hesitation. Because of their sincere heart, because of their offerings, because of their adherence to precepts, because of their service to practitioners, they are those who have attained accomplishment previously. Therefore, their share should be received by them. Chant this three times. Those companions should reply: 'We are those who have attained accomplishment previously.' The practitioner should divide their own share among their companions and others. If the object is too small to be divided, such as Anjana (eye ointment) and ox-gall, which cannot be divided, one should mentally estimate its portion and take it for oneself. If there are objects that can only be used by one person and cannot be divided, such as a wheel-knife, one should act according to the accomplishment described in the original ritual. Images and the like also cannot be divided. For objects attained in the original ritual, even if the quantity is small, one may arbitrarily add to the original quantity and make an accomplishment, and share it with one's companions.
成依先成依之人物量。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。成就利益餘人。依此藏教。或余法中。若皆通許。分與同伴等時。隨其功勞。節限分物。不應偏黨物成就已。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。及誦明王明妃真言。及至觀念。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。為持明王真言法故。諸仙恭敬。持明王妃故。無諸怖畏。作三摩耶印。及作部印。及明視物。皆不應廢。與仙相見。應先起敬。而問訊言。善來安樂。復后何至。有所慰問。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。邪法仙眾所居之處。亦不應過。增上慢故。經彼等過。必當墮落。為放逸故。而墮落者。應持誦明王真言。及以思惟。若已墮落。
【現代漢語翻譯】 現代漢語譯本： 成就的獲得依賴於最初成就的物質基礎和數量。即使減少一半，也能獲得成就。或者對於本法所說的份量，都必須依照執行。修行人在分配物品給同伴時，應該這樣告知：『你們要聽從我的各種差遣。』他們答應之後，再給予他們。或者如果一個人成就了，可以利益其他人。依據這個藏教，或者其他法門中，如果都允許，在分配給同伴等人的時候，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（Ishtadevata，個人崇拜的神），深深地感到慚愧，慇勤地再次祈請，然後才可以分配。一切諸部的法都是這樣。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，依照本尊的指示。用這樣的事情，償還物品的價值。物品成就之後，首先獻上閼伽（Arghya，供水），如法地分配，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（Vidyaraja，智慧之王）明妃（Vidyarajni，智慧王妃）的真言，乃至觀想，然後享用。那物品可以隨意升空，到達眾仙（Deva，天神）所在之處，他們無法破壞，以及輕蔑。縱然有怨敵，也無法損害。那些成就者，常常憶念本尊，不應該廢棄遺忘。那成就的物品，常常需要心念，或者用眼睛看視。爲了持明王（Vidyaraja，智慧之王）真言的法，諸仙恭敬。因為持明王妃（Vidyarajni，智慧王妃）的緣故，沒有各種怖畏。作三摩耶印（Samaya Mudra，誓言印），以及作部印（Kula Mudra，部族印），以及明視物品，都不應該廢棄。與仙相見，應該先起敬，而問訊說：『善來安樂，之後為何而來？』有所慰問，用善言回答。 空曠的時候，不應該在神廟之上經過，以及單獨的樹木，並四通八達的道路，諸仙居住之處，以及城郭祭祀的祭壇，婆羅門（Brahmana，祭司）處，邪法仙眾所居住之處，也不應該經過。因為增上慢的緣故，經過他們那裡，必定會墮落。因為放逸的緣故，而墮落的人，應該持誦明王真言，以及思惟。如果已經墮落。
【English Translation】 English version: The attainment of accomplishment depends on the material basis and quantity of the initial accomplishment. Even if reduced by half, accomplishment can still be achieved. Or, regarding the quantities mentioned in this Dharma, all must be followed accordingly. When a practitioner distributes items to companions, they should inform them thus: 'You must obey my various commands.' After they agree, then give to them. Or, if one person achieves accomplishment, they can benefit others. According to this hidden teaching, or in other Dharmas, if all are permitted, when distributing to companions and others, according to their merits, limit the quantity of items distributed, and should not be biased. After an item is accomplished, first, one should make offerings to the Ishtadevata (personal deity), deeply feel remorse, and earnestly request again, then it can be distributed. All the Dharmas of all the divisions are like this. Medium and lower accomplishments, according to this principle, should be known. Deeply feel remorse, respectfully make offerings, and give alms, the progress and retreat obtained, according to the instructions of the Ishtadevata. Use such things to repay the value of the items. After an item is accomplished, first offer Arghya (water offering), distribute according to the Dharma, recite the Mantra (sacred utterance) of the Ishtadevata, and form Mudras (hand gestures), mentally visualize the Ishtadevata, and recite the Mantras of Vidyaraja (wisdom king) and Vidyarajni (wisdom queen), and even visualize, then enjoy. That item can freely ascend into the sky, reaching the place where the Devas (gods) reside, they cannot destroy it, nor despise it. Even if there are enemies, they cannot harm it. Those who achieve accomplishment, often remember the Ishtadevata, and should not abandon or forget. That accomplished item, often needs to be remembered, or viewed with the eyes. For the sake of upholding the Dharma of the Vidyaraja Mantra, the Devas are respectful. Because of the Vidyarajni, there are no various fears. Make the Samaya Mudra (vow seal), and make the Kula Mudra (family seal), and clearly view the item, none of these should be abandoned. When meeting a Deva, one should first show respect, and greet them saying: 'Welcome, are you at peace, why have you come?' If there is any consolation, answer with kind words. In empty places, one should not pass above temples, nor solitary trees, nor crossroads, places where Devas reside, nor altars for city sacrifices, places of Brahmanas (priests), places where heretical ascetics reside, one should also not pass. Because of arrogance, passing through those places, one will surely fall. Because of negligence, those who fall, should recite the Vidyaraja Mantra, and contemplate. If one has already fallen.
及欲墮時。便得本位。虛空雖易形色。天眼見道。譬如聖者。起心即至。如亦在定。不動即至。是故游彼。先成就路。以福力故。自然衣服。隨意宮殿。用華林園。觀種種諸鳥。天女遊戲。歌舞伎樂。種種欲樂。熾然光明。猶如劫初。如意寶樹。能滿諸愿。為居止故。寶石為座。下流渠水。軟草布地。種種瓔珞。發身娛樂具。諸吉祥樹。有甘露果。乃至隨意樂憶念之處。皆現其前。縱如此已。常須護身。不應廢忘。應住清凈園林。及諸山頂。並海洲島。江河潬渚。以遊戲故。應住其處。于彼便有。如前勝境。或與光成仙眾共住。
蘇悉地羯羅經成就具支法品第三十八
我今復說具足作悉地法。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。或復轉讀大般若經七遍。或持勝物。奉施僧伽。或於入海河邊。或於海島。應作一窣堵波。數滿一百。於一一窣堵波。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。復作一千窣堵波。於一一前。唸誦一千遍。假使造無間罪。其數滿已。不須作法。自然
【現代漢語翻譯】 現代漢語譯本 當他們將要墮落時，便能回到原來的位置。雖然虛空容易改變形狀和顏色，但天眼能見到真理。譬如聖者，一起心動念就能到達目的地，如同身處禪定之中，不移動也能到達。因此，爲了遊歷彼處，首先要成就道路。憑藉福德的力量，自然會有衣服，隨心所欲的宮殿，可以享用華林園，觀看各種各樣的鳥，天女嬉戲，歌舞伎樂，各種各樣的慾望和快樂，熾盛的光明，猶如劫初（宇宙形成的初期）。如意寶樹能滿足各種願望，爲了居住，有寶石做成的座位，下面有流動的水渠，柔軟的草鋪在地上，各種各樣的瓔珞（裝飾品），用來裝飾身體的娛樂用具，各種吉祥樹，有甘露果，乃至隨心所欲地憶念的地方，都會出現在眼前。縱然如此，也要經常保護自己，不應該忘記。應該住在清凈的園林，以及各種山頂，還有海島，江河的沙洲，爲了遊戲，應該住在那裡。在那裡便會有如前所述的殊勝境界，或者與光成仙的仙眾共同居住。
《蘇悉地羯羅經》成就具支法品第三十八
我現在再說具足作成就之法。如果物品沒有成功，就如法禁止，護持，藏起來，然後像之前一樣重新制作。先念誦，乃至重新制作，成就之法。這樣做了之後，如果還是沒有成功，就更加精進，再次唸誦，作成就之法。這樣經過七遍，如果仍然沒有成功，就應當作此法，必定能成就。也就是乞求，精勤唸誦，發出大恭敬心，巡禮八大聖蹟，禮拜行道，或者轉讀《大般若經》七遍，或者拿著殊勝的物品，奉獻給僧伽（僧團）。或者在入海的河邊，或者在海島上，應該建造一百個窣堵波（佛塔）。在每一個窣堵波前，如法念誦，滿一千遍。最後第一百個塔，如果放出光芒，就應當知道作法必定成就。再作一千個窣堵波，在每一個前面，唸誦一千遍。假使造了無間罪（五種極重的罪），其數量滿了之後，不需要作法，自然就能（成就）。
【English Translation】 English version When they are about to fall, they can return to their original position. Although the void easily changes its shape and color, the heavenly eye can see the truth. For example, a sage, with a single thought, can reach the destination, as if in meditation, reaching without moving. Therefore, to travel there, one must first accomplish the path. By the power of merit, there will naturally be clothes, palaces according to one's wishes, one can enjoy the Hualin Garden, watch various birds, celestial maidens playing, singing, dancing, and music, all kinds of desires and pleasures, blazing light, like the beginning of the kalpa (the initial stage of the universe). The Cintamani (wish-fulfilling) tree can fulfill all wishes, for dwelling, there are seats made of gemstones, below are flowing canals, soft grass spread on the ground, various kinds of ingrakas (ornaments), entertainment tools to adorn the body, various auspicious trees, with amrita (nectar) fruits, and even places that are recalled at will, will appear before them. Even so, one must always protect oneself and should not forget. One should dwell in pure gardens, and on various mountain tops, as well as sea islands, river sandbars, for the sake of play, one should dwell there. There, there will be the excellent realms as mentioned before, or one can live together with the immortals who have attained enlightenment through light.
Susiddhikara Sutra, Chapter 38: The Accomplishment of the Complete Limbs Method
I will now speak again about the method of fully accomplishing siddhi (spiritual power). If the object is not successful, then according to the Dharma, prohibit it, protect it, hide it, and then remake it as before. First, recite the mantras, and even remake it, the method of accomplishment. After doing this, if it is still not successful, then be more diligent, recite the mantras again, and make the method of accomplishment. After doing this seven times, if it is still not successful, then you should do this method, and you will definitely achieve it. That is, beg, diligently recite the mantras, generate great reverence, circumambulate the eight great sacred sites, prostrate and practice the path, or recite the Mahaprajnaparamita Sutra seven times, or take excellent objects and offer them to the Sangha (monastic community). Or by the river entering the sea, or on a sea island, one should build one hundred stupas (Buddhist towers). In front of each stupa, recite the mantras according to the Dharma, fulfilling one thousand recitations. If the last, one hundredth tower, emits light, then you should know that the method will definitely be accomplished. Make another one thousand stupas, and in front of each one, recite the mantras one thousand times. Even if one has committed the anantarika-karma (five heinous crimes), after the number is fulfilled, there is no need to perform the method, and it will naturally (be accomplished).
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。又唸誦遍數。及時滿已。即當應作。增益護摩。或復作成辦諸事曼荼羅。于中而四種護摩。或於山頂。或於牛群。先所住處。或恒河渚。平治其地。作曼荼羅量百八肘。置一百瓶。于其四門。立柱為門。各于門前。建立寶臺。種種莊嚴。以作名華。枝條作鬘。系其門柱。及角幢上。遍圍其處。以蘇然燈。滿百八盞。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。置羯羅舍金瓶。其瓶四面。作護摩法。于其內院。東面遍置佛部諸尊。其北面遍。置蓮華部中諸尊。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。並眷屬。如前所說使者等尊。內院若不客受。當置外院。其護方神。與諸眷屬。各置本方位。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。或已用本部心。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
【現代漢語翻譯】 現代漢語譯本：成就。另外，一切真言唸誦一俱胝（一俱胝等於一千萬）。決定成就。如果平時念誦這些真言，經過十二年，即使有很重的罪業，也都能成就。即使修法時某些條件不完備，也能成就。此外，唸誦的遍數和時間達到要求后，就應當進行增益護摩。或者製作成辦諸事的曼荼羅（壇城），在其中進行四種護摩。地點可以選擇在山頂、牛群聚集的地方、先前居住的地方，或者恒河岸邊。將地面平整后，製作一個邊長為一百零八肘的曼荼羅。放置一百個瓶子，在四個門處，豎立柱子作為門。在每個門前，建立寶臺，用各種物品莊嚴。用各種名貴的花朵和樹枝製作花鬘，繫在門柱和角幢上，環繞整個區域。用酥油燈點滿一百零八盞，佈置在曼荼羅上，以及一百零八個香爐，焚燒各種名貴的香。也放置在曼荼羅上。內院的一面，長度為七肘，外院的一面，長度為三肘多。中央區域，所有啟請和供養等儀式，都按照之前的護摩法進行。接下來將單獨說明。在其中，用本尊真言，放置在羯羅舍（寶瓶）金瓶中。在瓶子的四面，進行護摩法。在其內院的東面，遍佈佛部諸尊。其北面，遍佈蓮華部中的諸尊。在其南面，遍佈金剛部中的諸尊。在西面，安置嚕達啰神（濕婆神），以及多聞天王（毗沙門天），以及他們的眷屬，如前所述的使者等尊。如果內院空間不夠，可以安置在外院。護方神及其眷屬，各自安置在本方位。三部主，以及嚕達羅（濕婆神），多聞天王（毗沙門天），先安置在本處，然後各自安置明王、明妃、辦事真言等，以及諸位使者，依次安置。在外門前，安置軍荼利尊（軍荼利明王），以及安置無能勝尊（摧破金剛）。像這樣依法制作曼荼羅。或者已經用本部心咒，進行啟請，依次供養。然後在四個方向，進行唸誦。然後，在瓶子四面所放置的爐子中，各自按照其所屬的部進行護摩。
【English Translation】 English version: Accomplishment. Furthermore, reciting all mantras one 'koti' (a koti equals ten million) times will definitely lead to accomplishment. If one recites these mantras regularly, after twelve years, even heavy sins can be overcome and accomplishment can be attained. Even if some conditions are not fully met during the practice, accomplishment can still be achieved. Moreover, after the number of recitations and the time requirement are fulfilled, one should perform an 'increase' homa (fire ritual). Or create a Mandala (sacred diagram) for accomplishing all matters, and perform the four types of homa within it. The location can be on a mountaintop, where cattle gather, one's former residence, or on the banks of the Ganges River. Level the ground and create a Mandala measuring one hundred and eight 'elbows' on each side. Place one hundred vases, and at the four gates, erect pillars as gates. In front of each gate, build a jeweled platform, adorned with various items. Use various precious flowers and branches to make garlands, and tie them to the gate pillars and corner banners, surrounding the entire area. Light one hundred and eight lamps filled with ghee (clarified butter) and place them on the Mandala, along with one hundred and eight incense burners, burning various precious incenses. Also place them on the Mandala. One side of the inner courtyard should be seven 'elbows' in length, and one side of the outer courtyard should be a little over three 'elbows' in length. In the central area, all invocations and offerings should be performed according to the previous homa method. Next, a separate explanation will be given. Within it, use the mantra of the principal deity and place it in a 'karasha' (auspicious vase) golden vase. Perform the homa method on the four sides of the vase. In the eastern part of the inner courtyard, place all the deities of the Buddha family. In the northern part, place all the deities of the Lotus family. In the southern part, place all the deities of the Vajra family. In the western part, place Rudra (Shiva) and Vaishravana (Kubera), along with their retinues, such as the messenger deities mentioned earlier. If there is not enough space in the inner courtyard, they can be placed in the outer courtyard. The guardian deities of the directions and their retinues should each be placed in their respective directions. The three family lords, Rudra (Shiva), and Vaishravana (Kubera), should first be placed in their original positions, and then each should be placed with the Wisdom Kings, Wisdom Consorts, mantras for accomplishing tasks, and the various messengers, arranged in order. In front of the outer gate, place Kundali (Kundali Vidyaraja), and also place Aparajita (Invincible Vajra). In this way, create the Mandala according to the Dharma. Or, having already used the heart mantra of the respective family to perform the invocation, make offerings in order. Then, recite in the four directions. Then, in the furnaces placed on the four sides of the vase, perform homa according to the respective family.
護摩法。是名增益諸尊護摩。其供養食。用那羅獻。作法已。一切諸尊。便成增益。如是念誦護摩已。更以部母真言。而護摩蘇。次佛本尊真言。乳糜和蘇。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。用蘇護摩。作此法已。得一切尊。即便充足。及成就增益。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。及巡八塔。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。阿毗遮嚕迦法護摩。用芥子油。涂其形像。便著忙熱。若伏他著。遍身皆痛。以瞋鞭打。及以華打。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。若尊來見。與其成就。滿本願已。則止前事。作扇底迦法。或以毒藥。自己身血。胡麻油鹽。赤芥子總相和。竟。中夜護摩。本尊於時慞惶。唱言止止莫為。即與成就。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
。斗諍之法。以無畏心。如法護身。方可而作。必不空過。得成就已。即應速作扇底迦法。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。即便自損。
蘇悉地羯羅經卷下
【現代漢語翻譯】 現代漢語譯本：爭鬥之法，以無畏之心，如法護身，方可施行，必不空過。得成就之後，即應迅速進行扇底迦法（Śāntika-karma，息災法）。若有愆過，即須補闕。在各種成就之事中，此曼荼羅（Maṇḍala，壇城）最為重要。于其中作三種事，得三種果。于其中應作一切諸事，以及護摩（Homa，火供）。懲治本尊，如懲治鬼魅。每次供養都用新的物品，護摩之物也同樣如此。此法不應放逸，應沐浴清凈，如法護身，不應輕慢。明瞭解藏教，方可用此法懲治本尊。若違背此法，即便會自我損害。 《蘇悉地羯羅經》卷下
【English Translation】 English version: The method of strife should be performed with a fearless mind and lawful self-protection, so that it will not be in vain. After achieving success, one should quickly perform the Śāntika-karma (Śāntika-karma, pacifying ritual). If there are transgressions, they must be rectified. Among all accomplishments, this Maṇḍala (Maṇḍala, sacred diagram) is the most important. Performing three actions within it yields three results. All kinds of activities should be performed within it, as well as Homa (Homa, fire offering). Subdue the principal deity as if subduing ghosts. All offerings should be made with new items each time, and the materials for Homa should be the same. This method should not be neglected; one should bathe and be pure, protect oneself lawfully, and not be disrespectful. Only those who understand the teachings of the Tripiṭaka (藏教) should use this method to subdue the principal deity. Violating this will only harm oneself. Susiddhikara Sutra, Volume 2