T18n0893c_蘇悉地羯羅經
大正藏第 18 冊 No. 0893c 蘇悉地羯羅經
蘇悉地羯羅經請問品第一
捲上
爾時忿怒軍荼利菩薩。合掌恭敬。頂禮尊者執金剛足。即發是問。我時往昔于尊者所。聞一切明王漫荼羅法及以次第。復聞明王諸所眷屬神驗威德。愿為未來諸有情故。唯垂尊者廣為解說。云何令得持誦真言法則次第速得成就。其諸真言法雖一體。所成就法其數無量。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。云何持誦真言方便之次第。云何華供養。云何香涂香。云何香燒香。云何燈油相。云何食供養。云何扇底迦。云何增益相。云何降伏相。於此三種中各成何等事。云何上中下次第成就相。云何法請召。云何修供養。云何持護身。云何廣持法誦何偈真言。云何作灌頂。云何試真言。云何當受付。云何字得圓。云何得增益。云何作護摩種種次第法用。以何等物能令速成就。云何成藥相。云何受藥相。云何凈治藥。云何藥量分。云何諸藥相。云何護諸成就物。云何分別為分數。云何受用成就物。云何失物令卻得。云何被破卻著彼。云何知作障礙相。云何成就漫陀羅。云何事法漫荼羅。云何灌頂漫荼羅。如上所問隨其要者。唯愿尊者具大慈悲。一一分別
{ "translations": [ "現代漢語譯本", "《蘇悉地羯羅經·請問品第一》", "", "捲上", "", "爾時，忿怒軍荼利菩薩（Krodha Kundali Bodhisattva，忿怒尊的一種），合掌恭敬，頂禮尊者執金剛（Vajrapani，手持金剛杵者）之足，即發是問：『我往昔于尊者處，聞一切明王（Vidyaraja，擁有強大咒語力量的明王）漫荼羅（Mandala，壇城）之法及次第，復聞明王諸所眷屬神驗威德。愿為未來諸有情（sentient beings，一切有情眾生）故，唯垂尊者廣為解說，云何令得持誦真言（Mantra，咒語）法則次第速得成就？其諸真言法雖一體，所成就法其數無量。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？云何持誦真言方便之次第？云何華供養？云何香涂香？云何香燒香？云何燈油相？云何食供養？云何扇底迦（Shantika，息災法）？云何增益相？云何降伏相？於此三種中各成何等事？云何上中下次第成就相？云何法請召？云何修供養？云何持護身？云何廣持法誦何偈真言？云何作灌頂（Abhisheka，一種儀式）？云何試真言？云何當受付？云何字得圓？云何得增益？云何作護摩（Homa，火供）種種次第法用？以何等物能令速成就？云何成藥相？云何受藥相？云何凈治藥？云何藥量分？云何諸藥相？云何護諸成就物？云何分別為分數？云何受用成就物？云何失物令卻得？云何被破卻著彼？云何知作障礙相？云何成就漫陀羅？云何事法漫荼羅？云何灌頂漫荼羅？如上所問隨其要者，唯愿尊者具大慈悲，一一分別。』」 ], "english_translations": [ "English version", "Susiddhikara Sutra, Chapter 1: Questions", "", "Volume 1", "", "At that time, the Wrathful Kundali Bodhisattva, with palms joined in reverence, bowed at the feet of the venerable Vajrapani, and then asked: 'In the past, I heard from you about the Mandala methods and sequences of all the Vidyarajas, and also heard about the miraculous powers and majestic virtues of the Vidyarajas' retinues. For the sake of all sentient beings in the future, I beseech you, venerable one, to explain in detail how one can quickly attain accomplishment by upholding and reciting mantras according to the rules and sequences. Although the methods of all mantras are one, the number of accomplishments is immeasurable. What is the nature of a mantra? What is an Acharya? 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 is the sequence of methods for upholding and reciting mantras? What is the offering of flowers? What is the fragrant anointing? What is the fragrant burning? What is the nature of lamp oil? What is the offering of food? What is Shantika? What is the nature of increasing? What is the nature of subjugation? What kind of things are accomplished in each of these three? What is the sequence of superior, middle, and inferior accomplishments? How is the Dharma invited? How is the offering performed? How is the body protected? What verse or mantra should be recited for upholding the Dharma extensively? How is Abhisheka performed? How is a mantra tested? How should one receive the empowerment? How can a syllable become complete? How can one attain increase? How are the various sequences of Homa performed? What things can lead to quick accomplishment? What is the nature of preparing medicine? How is medicine received? How is medicine purified? What is the proportion of medicine? What are the characteristics of various medicines? How are the accomplished objects protected? How are the fractions distinguished? How are the accomplished objects used? How can lost objects be recovered? How can something broken be restored? How can one recognize the signs of obstacles? How is a Mandala accomplished? What is a ritual Mandala? What is an Abhisheka Mandala? According to the essentials of the questions above, I beseech you, venerable one, with great compassion, to explain them one by one.'" ] }
廣為我說。
爾時吉祥莊嚴一切持明大執金剛應供養者。告彼大精進忿怒言。善哉善哉大忿怒。能於我所發如斯問。應當一心聽是勝上微妙法則。蘇悉地羯羅五莊嚴法。何謂為五。一謂精進。二謂明王。三謂除障。四謂成就諸勇猛事。五謂成就一切真言。此蘇悉地經。若有持誦余真言法不成就者。當令兼持此經根本真言。當速成就。於三部中。此經為王。亦能成辨一切等事。所謂護身召請結界供養相助決罰教授。一切真言一一次第。令得成就。若諸心真言中。有三虎𤙖字者。則能成辨如上所說一切法事。三虎𤙖字心真言曰。
唵(喉中抬聲引呼一句)矩(二合)嚕馱曩(二句)虎(二合)𤙖若(二句)
辨才真言曰。
唵(同上呼一句)咄(二合)嚕底(丁以反二句)塞(僧乙反)[口*履]底(同上三句)馱啰抳(四句)虎(二合)𤙖曤(五句)
以此真言。真言水三遍灑身作凈。複次上中下成就法者。如別經說。求成就者。須解真言上中下法。此經通攝三部所作漫荼羅法。佛部真言扇底迦法。觀音部真言補瑟徴迦法。金剛部真言阿毗遮嚕迦法。從腋至頂為上。從臍至腋為中。從足至臍為下。于真言中。當應分別三種成就。於斯三部。各分為三。善須瞭解。三部中真言。明王真言是
【現代漢語翻譯】 現代漢語譯本： 為你廣泛宣說。
這時，吉祥莊嚴一切持明大執金剛應供養者，告訴那位大精進忿怒尊說：『善哉！善哉！大忿怒尊，你能夠向我提出這樣的問題。應當一心諦聽這殊勝微妙的法則——《蘇悉地羯羅經》的五種莊嚴法。』什麼是五種莊嚴法呢？第一是精進，第二是明王（Vidyaraja，智慧之王），第三是消除障礙，第四是成就各種勇猛事業，第五是成就一切真言（mantra，咒語）。如果有人持誦其他真言法而不成就，應當兼持這部經的根本真言，就能迅速成就。在三部（佛部、蓮花部、金剛部）之中，這部經為王，也能成就一切等事，例如護身、召請、結界、供養、相助、決罰、教授，一切真言依次都能成就。如果各種心真言中，有『三虎𤙖』字者，就能成就如上所說的一切法事。『三虎𤙖』字心真言如下：
唵（om，種子字，喉中抬聲引呼一句） 矩（二合）嚕馱曩（krodhana，忿怒，二句） 虎（二合）𤙖若（hum hoh，種子字，二句）
辨才真言如下：
唵（om，種子字，同上呼一句） 咄（二合）嚕底（druti，迅速，丁以反二句） 塞（僧乙反）[口*履]底（dhriti，堅定，同上三句） 馱啰抳（dharani，總持，四句） 虎（二合）𤙖曤（hum hoh，種子字，五句）
用這個真言，以真言水三遍灑身作凈。其次，關於上、中、下成就法，如其他經典所說。求成就者，必須瞭解真言的上、中、下法。這部經統攝三部所作的曼荼羅（mandala，壇城）法：佛部的真言是扇底迦（santika，息災）法，觀音部的真言是補瑟徴迦（paustika，增益）法，金剛部的真言是阿毗遮嚕迦（abhicaruka，降伏）法。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，應當分別三種成就。在這三部中，各自分為三。應當好好了解。三部中的真言，明王真言是。
【English Translation】 English version: I will explain it extensively for you.
At that time, the auspiciously adorned, all-holding great Vajra-holder worthy of offerings, spoke to that great diligent Wrathful One, saying: 'Excellent! Excellent! Great Wrathful One, you are able to ask me such a question. You should listen attentively with one mind to this supreme and subtle Dharma—the five adornments of the Susiddhikara Tantra.' What are the five adornments? First is diligence; second is Vidyaraja (明王, Wisdom King); third is the removal of obstacles; fourth is the accomplishment of all courageous deeds; fifth is the accomplishment of all mantras (真言, spells). If someone recites other mantras and does not achieve success, they should also recite the root mantra of this scripture, and they will quickly achieve success. Among the three families (佛部 Buddha family, 蓮花部 Lotus family, 金剛部 Vajra family), this scripture is the king, and it can also accomplish all matters, such as protection, summoning, establishing boundaries, making offerings, assisting, judging, teaching. All mantras can be accomplished one by one in order. If there are the syllables 'Tri-Hum-Hoh' in various heart mantras, they can accomplish all the aforementioned matters. The heart mantra with the syllables 'Tri-Hum-Hoh' is as follows:
Om (唵, seed syllable, raise the voice from the throat and draw it out) Krudhana (矩嚕馱曩, Wrathful One) Hum Hoh (虎𤙖, seed syllables)
The mantra of Eloquence is as follows:
Om (唵, seed syllable, same as above) Druti (咄嚕底, quickly) Dhriti (塞[口*履]底, steadfastness) Dharani (馱啰抳, total recall) Hum Hoh (虎𤙖, seed syllables)
Using this mantra, purify yourself by sprinkling mantra water three times. Furthermore, regarding the methods of superior, intermediate, and inferior accomplishment, as described in other scriptures, those seeking accomplishment must understand the superior, intermediate, and inferior methods of mantras. This scripture encompasses the mandala (曼荼羅, sacred circle) methods performed by the three families: the Buddha family's mantra is the Santika (扇底迦, pacifying) method, the Avalokitesvara family's mantra is the Paustika (補瑟徴迦, increasing) method, and the Vajra family's mantra is the Abhicaruka (阿毗遮嚕迦, subjugating) method. From the armpit to the crown of the head is superior; from the navel to the armpit is intermediate; from the feet to the navel is inferior. Within the mantras, one should distinguish the three types of accomplishment. Within these three families, each is divided into three. One should understand them well. Among the mantras of the three families, the Vidyaraja (明王, Wisdom King) mantras are...
上成就。諸餘使者制吒制徴等。是下成就。扇底迦法。補瑟徴迦法。阿毗遮嚕迦法。於三部中。各各皆有應須善知分別次第。若佛部中用佛母真言。為扇底迦法。佛母真言曰。
那謨皤([廿/補]餓反下同音)伽(上)縛(無可反下同音)底(一句)塢瑟抳灑(疏價反)野(二句)唵(同上呼三句)嚕嚕塞(僧乙反)普嚕(四句)入嚩攞(五句)底瑟他(魑價反六句)悉馱路者你(七句)薩末嗽詫(他可反)娑(去)馱你(八句)莎嚩訶(九句)
若觀音部中。用觀音母半拏羅縛悉你真言。為扇底迦法。觀音母真言曰。
那謨啰怛(二合)娜怛(二合)啰耶野(一句)唵(同上二句)迦(居羅反下同音)制(知四反)弭迦制(同上音三句)迦䋾(知價反下)迦戇(知降反)迦制(同上音四句)皤伽縛底弭惹曳(五句)莎(去二合)嚩訶(六句)
若金剛部中。用執金剛母忙莽雞真言。為扇底迦法。金剛母真言曰。
那謨刺怛(二合)娜怛(二合)啰耶野(一句)那莫室戰拏跋曰啰幡拏曳(二句)摩訶藥起灑(同上)棲那幡亸(多可反下同)曳(三句)那謨路迦馱窒(丁吉反)[口*履]曳(四句)那莫商迦隸扇底迦隸(五句)𦁐(俱郁反下同)䋾(知價反下同)𦁐䋾(六句)具置𩕳
【現代漢語翻譯】 現代漢語譯本： 上成就是指諸如制多（Jeta，勝利者）、制征（Jita-jina，戰勝者）等使者。下成就是指扇底迦法（Śāntika，息災法）、補瑟征迦法（Puṣṭika，增益法）、阿毗遮嚕迦法（Abhicāruka，降伏法）。于佛部、觀音部、金剛部這三部中，各自都有應該善知並分別的次第。如果在佛部中使用佛母真言，作為扇底迦法。佛母真言如下： 那謨皤伽縛底（敬禮薄伽梵）塢瑟抳灑野（頂髻尊）唵（種子字）嚕嚕塞普嚕，入嚩攞（燃燒），底瑟他（安住），悉馱路者你（成就光明者），薩末嗽詫娑馱你（一切安樂成就者），莎嚩訶（圓滿）。 如果在觀音部中使用觀音母半拏羅縛悉你（Pāṇḍaravāsinī，白衣觀音）真言，作為扇底迦法。觀音母真言如下： 那謨啰怛娜怛啰耶野（敬禮三寶）唵（種子字）迦制弭迦制，迦䋾迦戇迦制，皤伽縛底弭惹曳（薄伽梵勝利者），莎嚩訶（圓滿）。 如果在金剛部中使用執金剛母忙莽雞（Māmakī，金剛母）真言，作為扇底迦法。金剛母真言如下： 那謨刺怛娜怛啰耶野（敬禮三寶）那莫室戰拏跋曰啰幡拏曳（敬禮暴惡金剛手），摩訶藥起灑棲那幡亸曳（偉大的藥叉軍統領），那謨路迦馱窒[口*履]曳（敬禮世間依怙），那莫商迦隸扇底迦隸（敬禮商迦隸，息災者），𦁐䋾𦁐䋾，具置𩕳（各種種子字）。
【English Translation】 English version: The upper accomplishments refer to messengers such as Jeta (Victor) and Jita-jina (Conqueror of Conquerors). The lower accomplishments refer to Śāntika (Pacifying Ritual), Puṣṭika (Increasing Ritual), and Abhicāruka (Subjugating Ritual). Within these three sections—Buddha, Avalokiteśvara, and Vajra—each has its own order that should be well understood and distinguished. If the Buddha-mātṛ (Buddha Mother) mantra is used in the Buddha section as a Śāntika ritual, the Buddha-mātṛ mantra is as follows: Namo Bhagavate (Homage to the Bhagavan), Uṣṇīṣāya (to the Uṣṇīṣa), Oṃ (seed syllable), Ruru Sphuru, Jvala (Blazing), Tiṣṭha (Abide), Siddha Locani (Accomplished Light), Sarva Artha Sadhani (Accomplisher of all meanings), Svāhā (Perfected). If the Pāṇḍaravāsinī (White-clad Avalokiteśvara) mantra, the mother of Avalokiteśvara, is used in the Avalokiteśvara section as a Śāntika ritual, the Avalokiteśvara-mātṛ mantra is as follows: Namo Ratna Trayāya (Homage to the Three Jewels), Oṃ (seed syllable), Kace Mikkace, Kaji Kakaja Kace, Bhagavate Vijaye (Bhagavan Victorious), Svāhā (Perfected). If the Māmakī (Māmakī, Vajra Mother) mantra, the mother of Vajrapāṇi, is used in the Vajra section as a Śāntika ritual, the Vajra-mātṛ mantra is as follows: Namo Ratna Trayāya (Homage to the Three Jewels), Namo Ścaṇḍa Vajra Pāṇaye (Homage to the Wrathful Vajrapāṇi), Mahā Yakṣa Senā Pataye (Great Commander of the Yakṣa Army), Namo Loka Dhātre [口*履]ye (Homage to the Support of the World), Namo Śaṃkhali Śāntikhali (Homage to Śaṃkhali, the Pacifier), Hūṃ Traṭ Hūṃ Traṭ, Dhruvaḥ Ṭīḥ (Various seed syllables).
伽(上)亸野(七句)𦁐置𩕳(八句)莎(去二合)縛訶(六句)
又佛部中。明王最勝佛頂真言。為補瑟徴迦法。明王真言曰。
那謨跛(北沒反二合)啰底(同上)㰤妒(一句)瑟膩灑野(二合)薩嚩怛(二合)啰幡邏爾亸野(三句)舍么野舍么野(四句)扇底(丁禮反下同)但底(五句)達么邏惹皤使羝(六句)摩訶蜜你曳(七句)薩嚩遏詑娑(去)馱你(八句)娑縛訶(九句)
又觀音部中。明王㰤野圪利嚩真言。為補瑟徴迦法。明王真言曰。
唵(同上)(一)阿(上)蜜㗚妒(二)皤暮皤嚩(三)娜莫(四)又金剛部中。明王蘇皤真言。為補瑟徴迦法。
明王真言曰。
那謨刺怛(二合)娜怛(二合)啰耶野(一)那莫室戰拏(二)跋日啰幡拏曳(三)摩訶藥起灑(同上)棲那幡亸曳(四)唵(同上)(五)蘇皤𩕳蘇(同上)皤(六)虎(二合)𤙖(七)圪(魚乙反下同)里釁拏圪里釁拏(八)虎(二合)𤙖(九)圪里釁拏(平)幡野虎(二合)𤙖(十)阿(上)曩野抱(十一)薄伽(上)畔(十二)苾地耶邏惹(十三)虎(二合)𤙖㧊吒(十四)
又佛部中。大忿怒阿缽啰爾亸真言。為阿毗遮嚕迦法。忿怒真言曰。
唵(同上)(一)虎嚕虎嚕(二
【現代漢語翻譯】 現代漢語譯本 伽(Gā) 亸野(Duǒ yě) 𦁐置𩕳(Yì zhì lì) 莎(Suō) 縛訶(Suō pó hē)
又在佛部中，最殊勝的佛頂真言，用於補瑟徴迦法（Pu Se Zheng Jia Fa）。明王真言如下：
那謨跛(Nā mó bǒ) 啰底(Là dǐ) 㰤妒(Gē dù) 瑟膩灑野(Sè nì shǎ yě) 薩嚩怛(Sà pó dá) 啰幡邏爾亸野(Là fān luó ěr duǒ yě) 舍么野舍么野(Shě me yě shě me yě) 扇底(Shàn dǐ) 但底(Dàn dǐ) 達么邏惹皤使羝(Dá me luó rě pó shǐ dī) 摩訶蜜你曳(Mó hē mì nǐ yì) 薩嚩遏詑娑(Sà pó è tuó suō) 馱你(Tuó nǐ) 娑縛訶(Suō pó hē)
又在觀音部中，明王㰤野圪利嚩(Gē yě gē lì pó)真言，用於補瑟徴迦法（Pu Se Zheng Jia Fa）。明王真言如下：
唵(ōng) 阿(ā) 蜜㗚妒(Mì lì dù) 皤暮皤嚩(Pó mù pó pó) 娜莫(Nà mò)
又在金剛部中，明王蘇皤(Sū pó)真言，用於補瑟徴迦法（Pu Se Zheng Jia Fa）。
明王真言如下：
那謨刺怛(Nā mó cì dá) 娜怛(Nà dá) 啰耶野(Là yē yě) 那莫室戰拏(Nà mò shì zhàn ná) 跋日啰幡拏曳(Bá rì luó fān ná yì) 摩訶藥起灑(Mó hē yào qǐ shǎ) 棲那幡亸曳(Qī nà fān duǒ yì) 唵(ōng) 蘇皤𩕳蘇(Sū pó lì sū) 皤(pó) 虎(hǔ) 𤙖(hōng) 圪(gē) 里釁拏圪里釁拏(Lǐ xìn ná gē lǐ xìn ná) 虎(hǔ) 𤙖(hōng) 圪里釁拏(Gē lǐ xìn ná) 幡野虎(Fān yě hǔ) 𤙖(hōng) 阿(ā) 曩野抱(Náng yě bào) 薄伽(Bó qié) 畔(pàn) 苾地耶邏惹(Bì dì yé luó rě) 虎(hǔ) 𤙖㧊吒(hōng pī zhà)
又在佛部中，大忿怒阿缽啰爾亸(Ā bō luó ěr duǒ)真言，用於阿毗遮嚕迦法（Ā pí zhē lū jiā fǎ）。忿怒真言如下：
唵(ōng) 虎嚕虎嚕(Hǔ lū hǔ lū)
【English Translation】 English version Gā Duǒ yě Yì zhì lì Suō Suō pó hē
Also, within the Buddha section, the most supreme Buddha-top mantra, used for the Pu Se Zheng Jia ritual. The Bright King's mantra is as follows:
Nā mó bǒ Là dǐ Gē dù Sè nì shǎ yě Sà pó dá Là fān luó ěr duǒ yě Shě me yě shě me yě Shàn dǐ Dàn dǐ Dá me luó rě pó shǐ dī Mó hē mì nǐ yì Sà pó è tuó suō Tuó nǐ Suō pó hē
Also, within the Avalokiteśvara section, the Bright King Gē yě gē lì pó mantra, used for the Pu Se Zheng Jia ritual. The Bright King's mantra is as follows:
Ōṃ Ā Mì lì dù Pó mù pó pó Nà mò
Also, within the Vajra section, the Bright King Sū pó mantra, used for the Pu Se Zheng Jia ritual.
The Bright King's mantra is as follows:
Nā mó cì dá Nà dá Là yē yě Nà mò shì zhàn ná Bá rì luó fān ná yì Mó hē yào qǐ shǎ Qī nà fān duǒ yì Ōṃ Sū pó lì sū pó Hǔ Hōng Lǐ xìn ná gē lǐ xìn ná Hǔ Hōng Gē lǐ xìn ná Fān yě hǔ Hōng Ā Náng yě bào Bó qié pàn Bì dì yé luó rě Hǔ Hōng Pī zhà
Also, within the Buddha section, the Great Wrathful Ā bō luó ěr duǒ mantra, used for the Ā pí zhē lū jiā ritual. The Wrathful mantra is as follows:
Ōṃ Hǔ lū hǔ lū
)戰拏里摩燈倪(魚枳反三)莎(去二合)嚩訶(四)
又蓮華部中。大忿怒施婆嚩訶真言。為阿毗遮嚕迦法。施婆嚩訶真言曰。
那謨刺怛(二合)娜怛(二合)嚕耶野(一)那謨摩訶室裡野曳(二)唵(同上)(三)鑠枳(二合)曳縒摩曳(四)噪(蘇告反)弭曳(五)悉睇悉睇(六)娑(去)馱野(七)始廢(無計反下同)始廢(八)始梵(步甘反下同)迦[口*(隸-木+匕)]始梵米(九)阿(上)嚩㰤(十)摩嚩遏詫娑(去)馱𩕳(十一)莎(去二合)嚩訶(十二)
又金剛部中。大忿怒軍荼利真言為阿毗遮嚕迦法。忿怒真言曰。
那謨喇怛(二合)娜怛(二合)啰(上)耶野(一)那莫室戰拏(二)摩訶跋日啰矩啰馱野(三)唵(同上)(四)虎嚕虎嚕(五)底瑟侘底瑟侘(六)畔馱畔馱(七)㰤曩㰤曩(八)阿蜜㗚底(丁禮反九)虎(二合)𤙖㧊(十)
復有真言。不入三部隨彼真言文字。而辨扇底迦等三種法。看真言中。若有扇底句嚕字。莎悉底句嚕字。閦莽字缽啰(二合)閦莽字。烏波閦莽字。莎(去)訶(去)字者。當知即是扇底迦真言。若有補瑟置迦字者。當知即是補瑟置迦真言。若有句嚕字者。當知即是阿毗柘嚕迦真言。復有真言句義慈善。當知即入扇底
【現代漢語翻譯】 現代漢語譯本： 戰拏里摩燈倪（魚枳反三次）莎嚩訶（四）
又蓮華部中，大忿怒施婆嚩訶真言，為阿毗遮嚕迦法。施婆嚩訶真言曰：
那謨刺怛（二合）娜怛（二合）嚕耶野（一）那謨摩訶室裡野曳（二）唵（同上）（三）鑠枳（二合）曳縒摩曳（四）噪弭曳（五）悉睇悉睇（六）娑馱野（七）始廢始廢（八）始梵迦[口*(隸-木+匕)]始梵米（九）阿嚩㰤（十）摩嚩遏詫娑馱𩕳（十一）莎嚩訶（十二）
又金剛部中，大忿怒軍荼利真言，為阿毗遮嚕迦法。忿怒真言曰：
那謨喇怛（二合）娜怛（二合）啰耶野（一）那莫室戰拏（二）摩訶跋日啰矩啰馱野（三）唵（同上）（四）虎嚕虎嚕（五）底瑟侘底瑟侘（六）畔馱畔馱（七）㰤曩㰤曩（八）阿蜜㗚底（丁禮反九）虎（二合）𤙖㧊（十）
復有真言，不入三部，隨彼真言文字，而辨扇底迦（息災）等三種法。看真言中，若有扇底句嚕字，莎悉底句嚕字，閦莽字缽啰（二合）閦莽字，烏波閦莽字，莎訶字者，當知即是扇底迦真言。若有補瑟置迦字者，當知即是補瑟置迦真言。若有句嚕字者，當知即是阿毗柘嚕迦真言。復有真言句義慈善，當知即入扇底。
【English Translation】 English version: Candalimatanngi (repeated three times with the fish-zhi reversal) Svaha (4)
Also, within the Lotus division, the Great Wrathful Shiva Svaha mantra is for Abhicaruka rituals. The Shiva Svaha mantra is as follows:
Namo Ratna (two combined) Datta (two combined) Ruyaya (1) Namo Maha Shriye (2) Om (as above) (3) Shakti (two combined) Ye Tsamaye (4) Tsao Miye (5) Siddhi Siddhi (6) Sadhaya (7) Shive Shive (8) Shivamka [mouth*(li-wood+dagger)] Shivami (9) A Vaka (10) Mava Atacha Sadhayam (11) Svaha (12)
Also, within the Vajra division, the Great Wrathful Kundali mantra is for Abhicaruka rituals. The wrathful mantra is as follows:
Namo Ratna (two combined) Datta (two combined) Rayaya (1) Namo Chandana (2) Maha Vajra Krodhaya (3) Om (as above) (4) Huru Huru (5) Tistha Tistha (6) Bandha Bandha (7) Vaka Nana (8) Amrita (Ding Li reversal 9) Hum Phat (10)
Furthermore, there are mantras that do not belong to the three divisions. According to the text of those mantras, one can distinguish the three types of rituals: Shantikarma (pacifying), etc. If in the mantra there are the words 'Shanti Kuru', 'Svasti Kuru', 'Kshama', 'Pra (two combined) Kshama', 'Upa Kshama', 'Svaha', then know that it is a Shantikarma mantra. If there is the word 'Pushtika', then know that it is a Pushtika mantra. If there is the word 'Kuru', then know that it is an Abhicaruka mantra. Furthermore, if the meaning of the mantra is benevolent, know that it belongs to Shanti.
迦用。若有真言句義猛怒。當知即入阿毗遮嚕迦用。若有真言非慈非猛。當知即入補瑟徴迦用。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。此經深妙。如天中天。有言上中之上。若依此法。一切諸事無不成就。此經雖屬金剛下部。為奉佛教。亦能成就上二部法。譬如國王隨有教敕。自亦依行此法亦爾。準義應知。若有真言字數雖少。初有唵字後有莎(去)訶字。當知此真言。速能成就扇底迦法。或有真言初有𤙖字。後有㧊吒字。或有[口(隸-木+匕)]普字。此是訶聲。有如上字真言者。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。亦無㧊吒字。及無[口(隸-木+匕)]普等字者。當知此等真言。速能成就補瑟徴迦法。若復有人慾求攝伏諸餘鬼魅。及阿毗舍等。當用使者及制吒迦等所說真言。速得成就。若復有異部真言。云能成就一切事者。但能成就本部所說。不通餘部。猶有經演彼有真言。為除毒除病故說之。亦能除余諸苦。當即知其通一切用。善知其部。善識真言所應用處。亦須知其真言功力。復須善解修真言法。隨所求愿。當須誦持誦彼真言。
蘇悉地羯羅經分別阿阇梨相品第二
複次我
【現代漢語翻譯】 現代漢語譯本 迦用：如果某個真言的語句和含義帶有強烈的憤怒，應當知道這屬於阿毗遮嚕迦用（Abhicaruka，降伏法）。如果某個真言既不慈悲也不猛烈，應當知道這屬於補瑟徴迦用（Paustika，增益法）。如果想要快速成就扇底迦（Santika，息災法），應當使用佛部的真言。如果想要快速成就補瑟徴迦，應當使用蓮華部的真言。如果想要快速成就阿毗遮嚕迦，應當使用金剛部的真言。這部經非常深奧微妙，如同天中之天。經文中的言語是上中之上的。如果依照此法修行，一切事情沒有不成就的。這部經雖然屬於金剛部下部，但爲了輔助佛教，也能成就上二部的法。譬如國王的教令，自己也會遵照執行，此法也是如此。應當根據意義來理解。如果某個真言字數很少，開頭有『唵』（Om）字，結尾有『莎訶』（Svaha）字，應當知道這個真言能夠快速成就扇底迦法。或者某個真言開頭有『𤙖』字，結尾有『㧊吒』（Phat）字，或者有『[口(隸-木+匕)]普』字，這是訶聲。有如上字樣的真言，能夠快速成就阿毗遮嚕迦法。或者某個真言開頭沒有『唵』字，結尾沒有『莎訶』字，也沒有『𤙖』字，也沒有『㧊吒』字，以及沒有『[口(隸-木+匕)]普』等字，應當知道這些真言能夠快速成就補瑟徴迦法。如果有人想要攝伏各種鬼魅以及阿毗舍（Avesa，附身）等，應當使用使者和制吒迦（Cetaka，使者）等所說的真言，能夠快速成就。如果還有其他部的真言，聲稱能夠成就一切事情，但只能成就本部所說的，不能通用到其他部。如同有些經典中演說某些真言，爲了去除毒和疾病而說，也能去除其他各種痛苦，應當知道這些真言可以通用一切用途。要善於瞭解其部，善於識別真言所應用的場合，也需要知道真言的功力。還需要善於理解修持真言的方法。根據所求的願望，應當誦持那個真言。 《蘇悉地羯羅經·分別阿阇梨相品》第二 其次，我
【English Translation】 English version Karya: If a mantra's words and meaning are intensely wrathful, know that it belongs to Abhicaruka-karya (Abhicaruka, subjugation rites). If a mantra is neither compassionate nor fierce, know that it belongs to Paustika-karya (Paustika, increasing rites). If you want to quickly accomplish Santika (Santika, pacifying rites), you should use the mantras of the Buddha family. If you want to quickly accomplish Paustika, you should use the mantras of the Lotus family. If you want to quickly accomplish Abhicaruka, you should use the mantras of the Vajra family. This sutra is very profound and subtle, like the heaven of heavens. The words in the sutra are the highest of the high. If you practice according to this method, everything will be accomplished without fail. Although this sutra belongs to the lower part of the Vajra family, it can also accomplish the methods of the upper two families in order to assist Buddhism. For example, the king's edicts are followed by himself, and this method is also the same. It should be understood according to the meaning. If a mantra has few words, beginning with 'Om' (Om) and ending with 'Svaha' (Svaha), know that this mantra can quickly accomplish Santika. Or if a mantra begins with '𤙖' and ends with 'Phat' (Phat), or has the word '[口(隸-木+匕)]普', which is a sound of 'ha'. Mantras with the above words can quickly accomplish Abhicaruka. Or if a mantra does not begin with 'Om', does not end with 'Svaha', does not have '𤙖', does not have 'Phat', and does not have '[口(隸-木+匕)]普' and other words, know that these mantras can quickly accomplish Paustika. If someone wants to subdue various ghosts and Avesa (Avesa, possession), they should use the mantras spoken by messengers and Cetaka (Cetaka, messenger), and they will quickly achieve success. If there are mantras from other families that claim to accomplish everything, they can only accomplish what is said in their own family and cannot be used in other families. Just as some sutras expound certain mantras, which are spoken to remove poison and disease, and can also remove other sufferings, it should be known that these mantras can be used for all purposes. One must be good at understanding its family, good at recognizing the occasions where mantras are applied, and also need to know the power of the mantras. One also needs to be good at understanding the methods of practicing mantras. According to the wishes sought, one should recite and hold that mantra. Susiddhikara-sutra, Chapter 2: Distinguishing the Characteristics of an Acarya Furthermore, I
今當說阿阇梨相。一切真言由是得故。知阿阇梨最為根本。其相何。謂支體圓滿福德莊嚴。善須知解世出世法。恒依法住。不行非法。具大慈悲。憐愍眾生。貴族生長。性調柔和。隨有共住。皆獲安樂。聰明智慧辯才無礙。能懷忍辱不懷我見。善解妙義深信大乘。設犯小罪猶懷大怖。身口意業善須調柔。心常悅樂。讀大乘經謹依法教。勤誦真言而不間斷。所作悉地皆悉成者。復須善解畫漫荼羅。常具四攝為求大法。不樂小緣永離慳吝。曾從師入大漫荼羅受灌頂法。復為先師讚歎德者。汝從今往。堪授灌頂為阿阇梨。有斯印可。方合自造漫荼羅法則次第。乃合授與弟子真言。若依此者。所受真言速得成就。不可懷疑。若不授和上阿阇梨處。檀誦真言。徒施功勞終不獲果。夫弟子法。恭侍阇梨猶如三寶及菩薩等。何以故謂能授與歸依之處。于諸善事而為首因。現世安樂當來獲果。謂依阿阇梨故。當嗣不久而得無上正等菩提。以是義故。敬之如佛。以為弟子。承事阇梨。無有懈怠。勤持不闕。所授明王及明王妃。當得悉地必無得疑。
蘇悉地羯羅經分別持誦相品第三
複次我今說持誦真言成就行相。當須三業。內外清凈。心不散亂。曾無間斷。常修智慧。能行一法。成就眾事。復離慳吝。所出言詞無有滯礙。處
【現代漢語翻譯】 現代漢語譯本：現在應當講述阿阇梨（Acharya，導師）的相狀。一切真言（mantra，咒語）都由此而得，所以要知道阿阇梨最為根本。他的相狀是什麼呢？就是指身體肢體圓滿，有福德莊嚴。善於知曉和理解世間和出世間的佛法。恒常依照佛法而住，不去做不合乎佛法的事情。具有廣大的慈悲心，憐憫眾生。出身于高貴的家族，性格調順柔和，隨和他一起居住的人，都能獲得安樂。聰明智慧，辯才無礙。能夠懷有忍辱之心，不懷有我見。善於理解微妙的義理，深信大乘佛法。即使犯了小的罪過，仍然懷有大的恐懼。身、口、意三業善於調柔。內心常常喜悅快樂。讀誦大乘經典，謹慎地依照佛法的教導。勤奮地念誦真言而不間斷。所作的悉地（siddhi，成就）都能成就。還要善於繪製曼荼羅（mandala，壇場）。常常具備四攝法（Four means of attracting others，佈施、愛語、利行、同事），爲了求得大法。不貪圖小的因緣，永遠遠離慳吝。曾經跟隨老師進入大的曼荼羅，接受灌頂之法。又被先前的老師讚歎他的德行。『你從今以後，堪能授予灌頂，成為阿阇梨。』有這樣的印可。才符合自己建造曼荼羅的法則次第。才適合授予弟子真言。如果依照這些，所接受的真言就能迅速得到成就，不可懷疑。如果不從和尚（Upadhyaya，親教師）或阿阇梨處，獨自唸誦真言，只是徒勞地付出努力，最終不能獲得結果。作為弟子，應當恭敬侍奉阿阇梨，猶如三寶（佛、法、僧）和菩薩等。為什麼呢？因為阿阇梨能夠授予歸依之處，對於各種善事，是最初的原因。現世獲得安樂，將來獲得果報。就是因為依靠阿阇梨的緣故。應當不久就能獲得無上正等菩提（Anuttara-samyak-sambodhi，無上正等正覺）。因為這個緣故，尊敬阿阇梨如同佛。作為弟子，承事阿阇梨，沒有懈怠。勤奮地修持而不缺少，所授予的明王（Vidyaraja，智慧之王）以及明王妃（Vidyarajni，智慧王妃），必定能夠得到悉地，沒有懷疑。
《蘇悉地羯羅經》（Susiddhikara-sutra）分別持誦相品第三
再次，我現在宣說持誦真言成就的行相。應當身、口、意三業，內外清凈。內心不散亂。曾經沒有間斷。常常修習智慧。能夠實行一種方法，成就眾多事情。還要遠離慳吝。所說的話語沒有滯礙。處在...
【English Translation】 English version: Now I shall explain the characteristics of an Acharya (teacher). All mantras (spells) are obtained through him, so it is essential to know that the Acharya is the most fundamental. What are his characteristics? They are: having a complete and well-proportioned body, adorned with blessings and virtues. Being knowledgeable and understanding of both worldly and otherworldly Dharma (teachings). Constantly abiding by the Dharma, not engaging in unrighteous actions. Possessing great compassion, having pity for all beings. Born into a noble family, with a gentle and harmonious nature. Whoever lives with him will obtain peace and happiness. Being intelligent and wise, with unobstructed eloquence. Able to bear with patience, without holding onto egoistic views. Being skilled in understanding profound meanings, deeply believing in Mahayana (Great Vehicle) Buddhism. Even if committing minor offenses, still holding great fear. Being skilled in taming and subduing body, speech, and mind. The mind is always joyful and happy. Reading Mahayana sutras, carefully following the teachings of the Dharma. Diligently reciting mantras without interruption. All siddhis (accomplishments) that are performed will be accomplished. Furthermore, being skilled in drawing mandalas (sacred diagrams). Constantly possessing the Four Means of Attraction (generosity, kind speech, beneficial action, and cooperation) for seeking the Great Dharma. Not delighting in small causes and conditions, forever abandoning stinginess. Having previously entered a great mandala with a teacher, receiving the Abhisheka (initiation) ceremony. And having been praised for his virtues by his former teacher. 'From this day forward, you are capable of bestowing Abhisheka, becoming an Acharya.' Having such approval. Only then does it conform to the rules and order of constructing a mandala oneself. Only then is it appropriate to bestow mantras upon disciples. If one follows these, the mantras received will quickly attain accomplishment, without doubt. If one does not receive mantras from an Upadhyaya (preceptor) or Acharya, reciting mantras alone is a futile effort that will ultimately not yield results. The duty of a disciple is to respectfully serve the Acharya as if he were the Three Jewels (Buddha, Dharma, Sangha) and Bodhisattvas. Why? Because the Acharya is able to bestow a place of refuge, and is the primary cause for all good deeds. In this life, one obtains happiness, and in the future, one obtains rewards. It is because of relying on the Acharya. One should soon obtain Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment). For this reason, respect the Acharya as if he were a Buddha. As a disciple, serve the Acharya without laziness. Diligently uphold without deficiency the Vidyaraja (wisdom king) and Vidyarajni (wisdom queen) that have been bestowed, and one will surely obtain siddhi, without doubt.
Susiddhikara-sutra, Chapter 3: On the Characteristics of Recitation
Furthermore, I will now explain the characteristics of practice for accomplishing the recitation of mantras. One must have purity of body, speech, and mind, both internally and externally. The mind must not be distracted. There must be no interruption. One must constantly cultivate wisdom. Able to practice one method, accomplishing many things. Furthermore, one must be free from stinginess. The words spoken must be without hindrance. Being in...
眾無畏。所作皆辨。常行慈忍。離諸謟誑。無諸疾病。常行實語。善解法事。年歲少壯諸根身份皆悉圓滿。於三寶處常起敬信。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。常樂寂靜不樂眾中。恒行實語作意護凈。如此之人速得成就。若聞執金剛菩薩威力自在。心生諦信歡喜樂聞。如此之人速得成就。若人少欲一切知足。誦持真言。念所求事晝夜不絕。如此之人速得成就。若人初聞真言經法。則身毛豎心懷踴躍。生大歡喜。如此之人則得成就若人夢中自見悉地。如經所說。心樂寂靜不與眾居。如此之人速得成就。若人常于阿阇梨所。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。
蘇悉地羯羅經分別同伴品第四
複次當說同伴者相。福德莊嚴。貴族生種。常樂正法不行非法。復懷深信離諸恐怖。精進不退奉行尊教。常作實語。諸根支相皆悉。圓滿。身無疾病。不過太長太短太肥太粗。亦不瘦小。色不太黑。亦不太白。離此陋疾。福德同伴。余忍諸苦。善解真言印漫荼羅供養次第諸餘法則。常修梵行順忍諸事。出言和雅令人樂聞。離諸我慢強記不忘
【現代漢語翻譯】 現代漢語譯本 眾無畏（無所畏懼）。所作皆辨（所做的事情都能明辨）。常行慈忍（經常懷有慈悲和忍耐）。離諸謟誑（遠離一切諂媚和欺騙）。無諸疾病（沒有各種疾病）。常行實語（經常說實話）。善解法事（善於理解佛法之事）。年歲少壯諸根身份皆悉圓滿（年紀輕，身體各部分都圓滿）。於三寶處常起敬信（對於佛、法、僧三寶經常生起敬畏和信心）。修習大乘微妙經典（修習大乘精妙的經典）。諸善功德無懷退心（對於各種善的功德沒有退卻之心）。如此之人速得成就（這樣的人很快就能成就）。于諸菩薩及以真言（對於各位菩薩以及真言）。常起恭敬（經常生起恭敬之心）。于諸有情起大慈悲（對於一切眾生生起大慈大悲之心）。如此之人速得成就（這樣的人很快就能成就）。常樂寂靜不樂眾中（經常喜歡安靜，不喜歡在人群中）。恒行實語作意護凈（經常說實話，用心守護清凈）。如此之人速得成就（這樣的人很快就能成就）。若聞執金剛菩薩威力自在（如果聽到執金剛菩薩威力自在）。心生諦信歡喜樂聞（心中產生真實的信心，歡喜聽聞）。如此之人速得成就（這樣的人很快就能成就）。若人少欲一切知足（如果一個人慾望很少，對一切都感到滿足）。誦持真言（誦持真言）。念所求事晝夜不絕（心中所求之事晝夜不停地念誦）。如此之人速得成就（這樣的人很快就能成就）。若人初聞真言經法（如果有人初次聽到真言經法）。則身毛豎心懷踴躍（則身體汗毛豎立，心中充滿喜悅）。生大歡喜（產生極大的歡喜）。如此之人則得成就（這樣的人就能成就）。若人夢中自見悉地（如果有人在夢中自己見到悉地（成就））。如經所說（如經書所說）。心樂寂靜不與眾居（內心喜歡安靜，不與眾人居住）。如此之人速得成就（這樣的人很快就能成就）。若人常于阿阇梨所（如果有人經常對於阿阇梨（導師））。敬重如佛（像敬重佛一樣敬重）。如此之人速得成就（這樣的人很快就能成就）。若人持誦真言（如果有人持誦真言）。久無效驗不可棄捨（很久沒有效果也不可以放棄）。倍增廣愿轉加精進（加倍增加願望，更加精進）。以成為限（以成就為目標）。如此之人速得成就（這樣的人很快就能成就）。 《蘇悉地羯羅經》分別同伴品第四 複次當說同伴者相（接下來應當說同伴的相貌）。福德莊嚴（有福德，莊嚴）。貴族生種（出生于貴族）。常樂正法不行非法（經常喜歡正法，不做非法之事）。復懷深信離諸恐怖（又懷有深深的信心，遠離各種恐怖）。精進不退奉行尊教（精進不退，奉行師長的教導）。常作實語（經常說實話）。諸根支相皆悉圓滿（各種器官和肢體都圓滿）。身無疾病（身體沒有疾病）。不過太長太短太肥太粗（不過於太長、太短、太肥、太粗）。亦不瘦小（也不瘦小）。色不太黑亦不太白（膚色不太黑也不太白）。離此陋疾（遠離這些醜陋的疾病）。福德同伴（有福德的同伴）。余忍諸苦（能夠忍受各種痛苦）。善解真言印漫荼羅供養次第諸餘法則（善於理解真言、手印、曼荼羅、供養次第以及其他各種法則）。常修梵行順忍諸事（經常修行梵行，順從忍耐各種事情）。出言和雅令人樂聞（說出的話語溫和文雅，讓人喜歡聽）。離諸我慢強記不忘（遠離各種我慢，記憶力強，不會忘記）。
【English Translation】 English version Fearless to the multitude. All actions are discerning. Constantly practice loving-kindness and patience. Abandon all flattery and deceit. Free from all diseases. Always speak truthfully. Well-versed in matters of Dharma. Young in age, with all faculties and body parts complete and perfect. Constantly arise reverence and faith in the Three Jewels (Buddha, Dharma, Sangha). Cultivate the profound and subtle scriptures of the Mahayana (Great Vehicle). Have no wavering mind towards all virtuous merits. Such a person will quickly attain accomplishment. Towards all Bodhisattvas and Mantras (sacred utterances), constantly arise respect. Towards all sentient beings, arise great compassion. Such a person will quickly attain accomplishment. Always delight in solitude, not delighting in crowds. Constantly speak truthfully, mindfully guarding purity. Such a person will quickly attain accomplishment. If one hears of the majestic power and freedom of Vajrapani Bodhisattva (the Bodhisattva who wields the vajra), one's heart gives rise to true faith, joyfully delighting in hearing. Such a person will quickly attain accomplishment. If a person has few desires and is content with everything, recites and upholds Mantras, and continuously contemplates the desired matter day and night, such a person will quickly attain accomplishment. If a person initially hears the Mantra scriptures and Dharma, their body hairs stand on end and their heart leaps with joy, giving rise to great delight. Such a person will attain accomplishment. If a person sees Siddhi (accomplishment) in their dreams, as described in the scriptures, and their heart delights in solitude, not dwelling with the crowd, such a person will quickly attain accomplishment. If a person always treats their Acharya (teacher) with reverence as if they were the Buddha, such a person will quickly attain accomplishment. If a person recites and upholds Mantras and, after a long time, there is no effect, they should not abandon it but should double their vows and increase their diligence, with accomplishment as the limit. Such a person will quickly attain accomplishment. Susiddhikara Sutra, Chapter Four: Distinguishing Companions Furthermore, the characteristics of a companion should be described. Adorned with merit and virtue, born into a noble family, always delighting in the correct Dharma and not engaging in unlawful actions, possessing deep faith and free from all fears, diligent and unretreating, upholding the teacher's instructions, always speaking truthfully, with all faculties and limbs complete and perfect, free from diseases, not excessively tall, short, fat, or coarse, nor thin and small, with skin neither too dark nor too white, free from these unsightly defects, a companion with merit and virtue, able to endure all sufferings, well-versed in Mantras, Mudras (hand gestures), Mandala (cosmic diagrams), the order of offerings, and other rules, constantly practicing Brahmacharya (celibacy), enduring all matters with patience, speaking gently and pleasantly, delighting others to hear, free from all arrogance, with a strong memory and not forgetting.
。有教奉行不相推託。多聞智慧慈心無恚。常念佈施。善解分別明王真言。常須唸誦所持真言與行者同。兼明結界護身等法。得如是伴則速成就。三業調善。曾於師所入漫荼羅。歸修佛教不習疏小法。善知行者所須次第。不待言教。隨有所求知時即送。具如此者為勝同伴。身意賢善心無憂惱。決定堅固終不退心。得如是伴則速成就。于多財利不望貪著。具如是德說為勝伴。復於行者心無舍離。若欲成就諸餘等藥。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。縱淹年歲無證悉地。終不懷于舍離退心。假令有大苦及余難事。逼惱身心亦不應舍。具如是德說為勝伴。若有如前種種德行。堪能成就最上勝事。縱無前德。但明真言成就法則。並須善解諸漫荼羅。智慧高明復加福德。勝持誦者。如是之伴亦能成就最上勝事。為欲成就最上事故。其福德伴。半月半月與持誦者。而作灌頂及以護摩。隨時所辨香花燃燈。諸餘依次第擁護簡擇。隨所有為並須助作。非直助修如前等事若誦持者有所虧失。其福德伴依于經法。以理教誨勿法事有闕。乃至事事廣為開釋諸行因緣。具如是者最為勝伴。行者每日持誦之時。及所行事有時忘失。其福德伴隨所見處。相助作之使令周備。若欲成
就藥法之時。須常以手而按其藥。或執草干而用按之。唸誦作法事務雖多。終不廢忘行者持誦欲了之時。其伴當須側近而立。看彼行者唸誦既勞。或恐忘作發遣神法。置數珠法。及余法等。見彼忘處應助作之。其伴常須持誦供養。所作諸事而生福德。並皆迴向持真言者。滿所求愿。有所指授唯共伴語。若欲成就最勝事故。更許一伴。展轉合語不得參差。其伴所食與行者同。行者所食如依法制。具如是者堪為寂上勝事同伴。第三同伴福德亦然。如前所說。
蘇悉地羯羅經擇處品第五
複次演說持誦真言成就處者。住何方地速得成就。佛所得道降四魔處最為勝上。速得成就。尼連禪河。于沂岸處無諸難故。其地方所速得悉地。縱有眾魔不能為障。所求之事無不悉地。如是之處速得成就。或於佛所轉法輪處。或拘尸那城佛涅槃處。或迦毗羅城佛所生處。如上四處最為上勝。無諸障嬈。三種悉地決定得成。又于諸佛所說勝處。復有菩薩所說勝處。佛八大塔。或有名山多諸林木。復多花果泉水交流。如是之處說為勝處。或有蘭若。多諸花果。渠水交流人所愛樂。如是之處說為勝處。復有蘭若。多諸麋鹿。無人采捕。復無羆熊虎狼等獸。如是之處說為勝處。或無大寒復無大熱。其處宜人心所樂者。如是之處說為勝處。
【現代漢語翻譯】 現代漢語譯本：在配製藥物時，必須經常用手按住藥物，或者拿著草藥的莖幹來按壓。即使唸誦、作法等事務繁多，最終也不會忘記修行者持誦完畢的時候。他的同伴必須在他旁邊站立，看到修行者唸誦勞累，或者恐怕忘記作發遣神法、放置數珠法以及其他法等，看到他忘記的地方應該幫助他完成。他的同伴經常需要持誦供養，所作的各種事情都產生福德，並且都回向給持真言者，滿足他所求的願望。有所指示傳授，只能和同伴交談。如果想要成就最殊勝的事情，可以再允許一個同伴，輾轉地一起交談，不能有差錯。同伴所吃的食物和修行者相同。修行者所吃的食物要如法制作。具備這些條件的人，可以作為寂靜殊勝事情的同伴。第三個同伴的福德也是如此，如前面所說。
《蘇悉地羯羅經·擇處品》第五
再次演說持誦真言容易成就的地方。住在什麼地方能夠快速成就？佛陀得道、降伏四魔的地方最為殊勝，能夠快速成就。尼連禪河（Niranjana River），在河岸邊沒有各種災難的緣故，那個地方能夠快速成就悉地（Siddhi，成就）。縱然有眾多魔障也不能成為障礙，所求的事情沒有不能成就的。像這樣的地方能夠快速成就。或者在佛陀轉法輪的地方，或者拘尸那城（Kushinagar）佛陀涅槃的地方，或者迦毗羅城（Kapilavastu）佛陀出生的地方。如上四個地方最為殊勝，沒有各種障礙侵擾，三種悉地必定能夠成就。又在諸佛所說的殊勝地方，還有菩薩所說的殊勝地方，佛陀的八大塔，或者有名的山，有很多樹木，又有很多花果，泉水交流，像這樣的地方被稱為殊勝的地方。或者有蘭若（Aranya，寂靜處），有很多花果，渠水交流，人們喜愛的地方，像這樣的地方被稱為殊勝的地方。又有蘭若，有很多麋鹿，沒有人采捕，又沒有熊、虎、狼等野獸，像這樣的地方被稱為殊勝的地方。或者沒有大寒，又沒有大熱，那個地方適宜人心所喜愛，像這樣的地方被稱為殊勝的地方。
【English Translation】 English version: During the preparation of medicine, one must constantly press the medicine with one's hand, or hold the stem of the herb to press it. Even if there are many tasks such as chanting and performing rituals, one will not forget when the practitioner finishes chanting. His companion must stand nearby, seeing that the practitioner is tired from chanting, or fearing that he may forget to perform the ritual of dispatching the deities, the method of placing the rosary, and other methods. If he sees where he has forgotten, he should help him complete it. His companion often needs to chant and make offerings, and all the things he does generate merit, and all are dedicated to the one who holds the mantra, fulfilling his wishes. If there is any instruction or transmission, it can only be discussed with the companion. If one wants to accomplish the most supreme thing, one can allow another companion, who can talk together in turn, without any discrepancies. The food eaten by the companion is the same as that of the practitioner. The food eaten by the practitioner should be prepared according to the Dharma. One who possesses these conditions can be a companion for quiet and supreme matters. The merit of the third companion is also the same, as mentioned before.
Susiddhi Karasutra, Chapter 5: Selection of Places
Furthermore, I will explain the places where holding and reciting mantras can easily lead to accomplishment. In what place can one quickly achieve accomplishment? The place where the Buddha attained enlightenment and subdued the four maras (four demons) is the most supreme and can quickly lead to accomplishment. The Niranjana River, because there are no calamities on the banks of the river, that place can quickly achieve Siddhi (accomplishment). Even if there are many demons, they cannot become obstacles, and there is nothing that cannot be accomplished in what is sought. Such a place can quickly lead to accomplishment. Or in the place where the Buddha turned the wheel of Dharma, or in Kushinagar (Kushinagar), the place where the Buddha entered Nirvana, or in Kapilavastu (Kapilavastu), the place where the Buddha was born. The above four places are the most supreme, without any obstacles or disturbances, and the three kinds of Siddhi will definitely be achieved. Also, in the supreme places spoken of by the Buddhas, there are also supreme places spoken of by the Bodhisattvas, the eight great stupas of the Buddha, or famous mountains with many trees, and many flowers and fruits, and flowing springs. Such places are called supreme places. Or there is an Aranya (Aranya, quiet place), with many flowers and fruits, and flowing canals, a place loved by people. Such a place is called a supreme place. There is also an Aranya, with many deer, where no one hunts, and there are no bears, tigers, wolves, or other beasts. Such a place is called a supreme place. Or there is no great cold, and no great heat, and that place is suitable for people's hearts to love. Such a place is called a supreme place.
或於山傍或山峰頂。為獨高臺。或於山腹復有流水。如是之處說為勝處。復有勝處。青草遍地多諸樹花。中有其木堪作護摩。如是之處說為勝處。或於安置舍利塔前。或於山中安舍利處。或四河邊或有蘭若。種種林木茂飾嚴麗。無多人處。或於寒林煙不絕處。或大河岸或大池邊。或往曾有多牛居處。或於迥獨大樹之下。神靈所依。日影不轉或多聚落一神祠處。或於十字大路之邊。或龍池邊。如是之處說為勝處。或佛經行所至之國。如是之方速得成就。但有國土人民信順。恭敬三寶弘揚正法。如是之處速得成就。復有國土多諸仁眾皆具慈悲。如是之處速得成就。既得如是上妙處所。應須蕳擇地中穢惡瓦礫等物。漫荼羅品一一廣明。如悉地法。善須分別三部處所。復須分別扇底迦法。補瑟徴迦法。阿毗遮嚕迦法。如是三法。復須分別上中下成法。即於是處。隨心所宜。凈涂灑掃作諸事業。速得成就悉地之法。
蘇悉地羯羅經持真言法品第六
複次廣說制持真言儀式法則。若依此式。不久。當獲一切成就。若有智者持諸真言。先斷瞋恚。乃至天神不應生瞋。亦不瞋嫌余持真言者。于諸真言不應擅意。乃至功能及諸法則。而分別之。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
【現代漢語翻譯】 現代漢語譯本 或在山旁，或在山峰頂端，作為獨立的 elevated platform（高臺）。或者在山腹中，又有流水。這樣的地方被稱為勝處（auspicious place）。還有其他勝處，青草遍地，生長著許多樹木花朵，其中有可以用來進行護摩（homa，火供）的樹木。這樣的地方被稱為勝處。或者在安置舍利塔（relic stupa）之前，或者在山中安置舍利的地方，或者在四條河流的岸邊，或者有阿蘭若（aranya，寂靜處），各種林木茂盛，裝飾華麗，沒有人多的地方，或者在寒林（charnel ground，墓地）煙霧不絕的地方，或者在大河岸邊，或者在大池塘邊，或者在過去有很多牛居住的地方，或者在迥然獨立的大樹之下，神靈所依之處，日影不移動的地方，或者在有很多村落的神祠之處，或者在十字路口旁邊，或者在龍池旁邊。這樣的地方被稱為勝處。或者佛陀曾經行經的國家，這樣的地方容易迅速獲得成就。只要有國土人民信奉順從，恭敬三寶（Three Jewels，佛、法、僧），弘揚正法（True Dharma），這樣的地方容易迅速獲得成就。還有國土有很多仁慈的人，都具有慈悲心，這樣的地方容易迅速獲得成就。得到這樣上妙的處所后，應該仔細選擇，清除地中的污穢瓦礫等物。《漫荼羅品》（Mandala Chapter）中一一詳細說明，如悉地法（Siddhi method，成就法）一樣。要善於分別息災法（Shantika method）、增益法（Paushtika method）、降伏法（Abhicharuka method）這三種法。還要分別上、中、下三種成就法。就在這個地方，隨心所宜，清凈塗抹灑掃，進行各種事業，迅速獲得成就悉地（Siddhi，成就）之法。
《蘇悉地羯羅經·持真言法品第六》
再次廣泛地說明制持真言（mantra）的儀式法則。如果依照這個方式，不久就能獲得一切成就。如果有智慧的人持誦各種真言，首先要斷除嗔恚，甚至對天神也不應該生起嗔恚。也不要嗔嫌其他持誦真言的人。對於各種真言，不應該擅自更改，甚至對其功能和各種法則，也不要妄加分別。對於各種真言以及法則，要深深地敬重。對於各種惡人，要善於保護自己，因為他們能夠障礙大事，破壞他人。對於...
【English Translation】 English version Or by the side of a mountain, or on the summit of a mountain peak, as a solitary elevated platform. Or in the mountainside, there is flowing water. Such places are said to be auspicious places. There are other auspicious places, where green grass covers the ground, with many trees and flowers. Among them are trees that can be used for performing homa (fire offering). Such places are said to be auspicious places. Or in front of a relic stupa, or in a place in the mountains where relics are placed, or on the banks of four rivers, or where there is an aranya (quiet place), with various lush trees, beautifully decorated, without many people, or in a charnel ground where smoke never ceases, or on the bank of a large river, or by a large pond, or in a place where many cows used to live, or under a solitary large tree, where spirits dwell, where the shadow of the sun does not move, or in a shrine with many villages, or by the side of a crossroads, or by a dragon pond. Such places are said to be auspicious places. Or in a country where the Buddha has traveled, such places are easy to quickly attain accomplishment. As long as the country's people believe and obey, respect the Three Jewels (Buddha, Dharma, Sangha), and promote the True Dharma, such places are easy to quickly attain accomplishment. There are also countries with many benevolent people, all with compassion, such places are easy to quickly attain accomplishment. After obtaining such excellent places, one should carefully select and remove filth, rubble, and other things from the ground. The 'Mandala Chapter' explains in detail, like the Siddhi method. One must be good at distinguishing the Shantika method (pacifying), the Paushtika method (increasing), and the Abhicharuka method (subjugating). One must also distinguish the superior, middle, and inferior methods of accomplishment. In this place, according to one's wishes, purify, paint, sweep, and perform various activities to quickly attain the Siddhi (accomplishment) method.
Susiddhikara Sutra, Chapter 6: Holding the Mantra Method
Furthermore, extensively explain the ritual rules for controlling and holding mantras. If one follows this method, one will soon attain all accomplishments. If a wise person holds various mantras, one must first cut off anger, and should not even be angry with the gods. One should also not be angry with other mantra holders. One should not arbitrarily change various mantras, or even their functions and various rules. One should deeply respect various mantras and rules. One must be good at protecting oneself from various evil people, because they can hinder great events and destroy others. Regarding...
阿阇梨所。縱見愆過。身業猶不生於憍慢嫌恨談說種種是非心意。終不分別惡想。於過既爾耳。況依法耶。縱懷大怒終不以自所持真言。縛他明王。及生損害。並苦治罰。亦復不應作降怨法。未曾經于阿阇梨處。而受真言不應授人。所受之人。於三寶處不生恭敬。復是外道。雖阿阇梨所受得真言。亦不可與。乃至手印及以真言。並功能法及普行法。並不應與未曾經入曼荼羅者。亦不授與。不應跳驀一切有情兩足之類。乃至多足亦不跳驀。又不應踐驀諸地印過。所謂錘輪棓杵螺金剛杵等。及以素成並不踐驀諸餘藥草根莖枝葉及以花實亦不踐驀。亦不棄于不凈穢處。若樂成就真言法者。應須依制不應詰難大乘正義。若聞菩薩甚深希有不思議行。應生諦信不懷疑心。持真言人。不應與彼別持誦人。更相施驗。若緣小過。不應即作降伏之法。樂成就人。不應歌詠言詞調戲。為嚴身。好不應塗飾脂粉花鬘。亦不跳躑急走邪行。亦不河中裸形浮戲。略而言之身諸嘲調。一切戲㗛諸邪口業。及虛誑語。謟污心語。離間和合。惡口罵詈。皆不應作。所應對答。不假多言。無益言談終不習學。亦復不與外道之人及旃荼羅人同住。如斯等類來相問詰亦不與語。亦不與外諸人談話。唯共伴語。當唸誦時。縱是同伴亦不與語。唯除余時自非所須
不與伴語。亦不以油塗飾于身。又不應吃䓗䔉蘿菔。油麻酒酢及餘一切諸菜茹。米粉豆餅。並蒸畢豆及油麻餅。並作團食皆不應吃。一切毗那夜迦所愛之食。及供養殘食。油麻粳米豆粥。及以乳粥所被驀食。或被觸食。皆不應食。一切車乘。及以鞍乘。皆不乘騎。一切嚴身之具。所謂鏡花粉藥傘蓋。非因緣事。亦不應用。亦不以手揩手。以腳揩腳。一切水中不大小便。不應岸側以手承食而食。亦不用錘銅器食。以諸葉上不翻盛食。不臥大小床榻。亦不與人同處而臥。欲臥之時清凈而臥。尋思智慧不面地臥。亦不仰臥。如師子王右脅而臥。當臥之時不張目睡。日不再食。不應斷食。不應多食不應少食。于食有疑不須食之。一切調戲多人叢叢。乃至女人。皆不觀看。身口意等所受房舍。及好飲食。皆不應著。受惡房舍及粗飲食。皆不應棄。亦不應著紫色衣裳。亦不應著故破衣服垢穢衣服。唸誦之時。應著內衣。不自謙下。云多愆犯。無由得成三種悉地。縱為宿業身嬰諸疾。亦不違闕唸誦所受真言。 終不捨棄。于其夢中。或於虛空現聲告言。汝不應持是真言。如是頻聞亦不捨棄。復不瞋彼諸惡責罵。何以故並是魔故。唯須精進不應退心。惡思攀緣諸邪境界。縱放諸根。恒常護凈而唸誦之。若欲求大悉地成就。自所誦持真言
。不應攝伏魑魅魍魎。亦不擁護自他。亦不救難禁諸惡毒。非真所持真言。諸餘真言亦不應作。所有隨用一切真言。皆不應頻頻而作。亦不與人互諍驗力。若求悉地。當須三時洗浴三時持誦。每浴以真言水而洗浴之。水真言曰。
唵(同上)(一)虎(二合)𤙖歌娜(二)跋日啰拏曤(三)
此真言真言水七遍洗浴。一切魔族毗那夜迦不為災惱。不真言不用水土真言曰。
唵(同上)(一)𩕳佉曩(二)皤素(蘇古反)睇(三)莎縛(去二合)訶(四)
此真言真言土七遍。當以少水和土攬之。則涂楷身如法洗浴。一切毗那夜迦不為災惱。辟毗那夜迦真言曰。
唵(同上)(一)阿(上)密栗底(丁禮反)(二)歌曩歌曩(三)虎(二合)𤙖㧊(四)
此真言誦之七遍辟諸毗那夜迦即澡浴之。沐浴真言曰。
唵(同上)(一)阿(上)密栗底(同上)(二)虎(二合)𤙖㧊(三)
此真言誦七遍。隨意澡浴。洗浴之時勿誛談話。心須持念沐浴心真言。沐浴心真言曰。
唵(同上)(一)曤可理理(二)虎(二合)𤙖㧊(三)
此真言誦之乃至浴竟。次掬水自灌頂上。自灌頂真言曰。
唵(同上)(一)賀佉裡裏(二)虎(二合)𤙖㧊(三)
【現代漢語翻譯】 現代漢語譯本：不應攝伏魑魅魍魎（chī mèi wǎng liǎng，指各種妖魔鬼怪）。也不應擁護自己或他人，不應救助災難，禁止各種惡毒之事。這不是真正所持的真言（zhēn yán，mantra）。其他的真言也不應該隨意使用。所有隨便使用的真言，都不應該頻繁地使用。也不要與人互相爭鬥驗證法力。如果要求得悉地（xī dì，成就），應當每天三次洗浴，三次持誦。每次洗浴時，用真言加持過的水來洗浴。水的真言如下： 『唵（ōng，種子字）虎（hǔ，種子字）𤙖歌娜（gē nà）跋日啰拏曤（bá rì luō ná huò）』 用此真言加持水七遍后洗浴，一切魔族毗那夜迦（pí nà yè jiā，障礙神）不會造成災禍惱亂。如果沒有真言，可以用土的真言。土真言如下： 『唵（ōng，種子字）𩕳佉曩（sà qié nǎng）皤素睇（pó sù dì）莎縛訶（suō pó hē）』 用此真言加持土七遍。用少許水將土混合攪拌，然後塗抹全身，如法洗浴。一切毗那夜迦（pí nà yè jiā，障礙神）不會造成災禍惱亂。辟除毗那夜迦（pí nà yè jiā，障礙神）的真言如下： 『唵（ōng，種子字）阿（ā，種子字）密栗底（mì lì dǐ）歌曩歌曩（gē nǎng gē nǎng）虎（hǔ，種子字）𤙖㧊（pò）』 誦此真言七遍，可以辟除各種毗那夜迦（pí nà yè jiā，障礙神），然後就可以洗澡了。沐浴真言如下： 『唵（ōng，種子字）阿（ā，種子字）密栗底（mì lì dǐ）虎（hǔ，種子字）𤙖㧊（pò）』 誦此真言七遍，可以隨意洗浴。洗浴的時候不要閑聊說話，心裡要持念沐浴心真言。沐浴心真言如下： 『唵（ōng，種子字）曤可理理（huò kě lǐ lǐ）虎（hǔ，種子字）𤙖㧊（pò）』 誦此真言直到洗浴完畢。然後掬水從頭頂灌下。自灌頂真言如下： 『唵（ōng，種子字）賀佉裡裏（hè qié lǐ lǐ）虎（hǔ，種子字）𤙖㧊（pò）』
【English Translation】 English version: One should not subdue the 'chimei wangliang' (魑魅魍魎, various demons and monsters). Nor should one protect oneself or others, nor should one relieve disasters, and one should prohibit all kinds of evil deeds. This is not a true 'zhenyan' (真言, mantra) that is held. Other 'zhenyan' should also not be used casually. All casually used 'zhenyan' should not be used frequently. Also, do not fight with others to verify magical power. If one seeks 'siddhi' (悉地, accomplishment), one should bathe three times a day and recite three times. Each time bathing, use water blessed with 'zhenyan' to bathe. The 'zhenyan' for water is as follows: 'Om (seed syllable) Hūm (seed syllable) Geganā (歌娜) Vajra Narah (跋日啰拏曤)' After blessing the water seven times with this 'zhenyan' and bathing, all demonic 'Vinayaka' (毗那夜迦, obstacle deities) will not cause disasters or disturbances. If there is no 'zhenyan', one can use the 'zhenyan' for earth. The 'zhenyan' for earth is as follows: 'Om (seed syllable) Sakyanam (𩕳佉曩) Bhasudhi (皤素睇) Svaha (莎縛訶)' Bless the earth seven times with this 'zhenyan'. Mix a little water with the earth and stir it, then apply it to the whole body and bathe according to the Dharma. All 'Vinayaka' (毗那夜迦, obstacle deities) will not cause disasters or disturbances. The 'zhenyan' for dispelling 'Vinayaka' (毗那夜迦, obstacle deities) is as follows: 'Om (seed syllable) Amrita (阿密栗底) Gana Gana (歌曩歌曩) Hūm (seed syllable) Phat (㧊)' Recite this 'zhenyan' seven times to dispel all kinds of 'Vinayaka' (毗那夜迦, obstacle deities), and then you can take a bath. The bathing 'zhenyan' is as follows: 'Om (seed syllable) Amrita (阿密栗底) Hūm (seed syllable) Phat (㧊)' Recite this 'zhenyan' seven times, and you can bathe at will. Do not chat or talk while bathing, and keep the bathing heart 'zhenyan' in mind. The bathing heart 'zhenyan' is as follows: 'Om (seed syllable) Horkariri (曤可理理) Hūm (seed syllable) Phat (㧊)' Recite this 'zhenyan' until the bath is finished. Then scoop up water and pour it from the top of your head. The self-consecration 'zhenyan' is as follows: 'Om (seed syllable) Hekhariri (賀佉裡裏) Hūm (seed syllable) Phat (㧊)'
此真言二手掬水。真言三遍自灌其頂。如是三度。次結頂發真言曰。
唵(同上)(一)素(蘇古反)悉地迦口*履莎嚩(去二合)訶(三)
此真言真言發三遍。當頂作髻。若是比丘右手作拳。舒大拇指屈頭指押大指頭上。令頭指圓曲。真言三遍置印頂上。
佛部結髮真言曰。
唵(同上)(一)尸祇尸契(二)莎嚩(去二合)訶(三)
蓮華部結髮真言曰。
唵(同上)(一)尸契(二)莎嚩(去二合)訶(三)
金剛部結髮真言曰。
唵(同上)(一)尸佉(去)寫(二)莎嚩(去二合)訶(三)
次應洗手三度漱口浴本尊主。
佛部漱口飲水灑凈真言曰。
唵(同上)(一)摩訶(二)入嚩羅𤙖
蓮華部漱口飲水灑凈真言曰。
唵(同上)(一)睹(知雉反下同)睹啰(二)矩嚕矩嚕(三)莎縛(去二合)訶(四)
金剛部漱口飲水灑凈真言曰。
唵(同上)(一)入嚩理多(二)嚩曰哩抳𤙖(三句)
作漱口飲水灑凈已。面向本尊所居之方。觀念本尊持誦真言及作手印。取水三掬想浴本尊並奉閼伽。或於水中隨意念誦方詣道場。
佛部獻水真言曰。
唵(同上)(一)帝
{ "translations": [ "現代漢語譯本：", " 此真言用雙手捧水，唸誦真言三遍后，從頭頂灌下。如此重複三次。然後結頂發真言，唸誦：", " 『唵(om，種子字)(一) 素(su)悉地(siddhi)迦(ka)口*履(二) 莎嚩(svaha，成就)訶(ha)(三)』", " 唸誦此真言三遍，在頭頂做髮髻。如果是比丘，右手握拳，伸出大拇指，彎曲食指，按在大拇指頭上，使食指呈圓形彎曲。唸誦真言三遍，將手印置於頭頂上。", " 佛部結髮真言，唸誦：", " 『唵(om，種子字)(一) 尸祇(shiqi)尸契(shiqi)(二) 莎嚩(svaha，成就)訶(ha)(三)』", " 蓮華部結髮真言，唸誦：", " 『唵(om，種子字)(一) 尸契(shiqi)(二) 莎嚩(svaha，成就)訶(ha)(三)』", " 金剛部結髮真言，唸誦：", " 『唵(om，種子字)(一) 尸佉(shiqia)(二) 莎嚩(svaha，成就)訶(ha)(三)』", " 接下來應該洗手三次，漱口，為本尊主沐浴。", " 佛部漱口飲水灑凈真言，唸誦：", " 『唵(om，種子字)(一) 摩訶(maha，偉大的) 入嚩羅(jvala，火焰)𤙖』", " 蓮華部漱口飲水灑凈真言，唸誦：", " 『唵(om，種子字)(一) 睹(du)睹啰(dura)(二) 矩嚕(kuru)矩嚕(kuru)(三) 莎縛(svaha，成就)訶(ha)(四)』", " 金剛部漱口飲水灑凈真言，唸誦：", " 『唵(om，種子字)(一) 入嚩理多(jvalita)(二) 嚩曰哩抳(vajrini)𤙖(三句)』", " 完成漱口飲水灑凈后，面向本尊所居的方向，觀想本尊，持誦真言並結手印。取水三次，觀想為本尊沐浴，並奉獻閼伽（argha，供水）。或者在水中隨意念誦，然後前往道場。", " 佛部獻水真言，唸誦：", " 『唵(om，種子字)(一) 帝(di)』", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", จง
啰[口*(隸-木+匕)]勃陀(上)(二)莎嚩(去二合)訶(三)
蓮華部獻水真言曰。
唵(同上)(一)避哩避哩(二)𤙖㧊(三)
金剛部獻水真言曰。
唵(同上)(一)微濕(二合)嚩(二)嚩曰口*(隸-木+匕)莎嚩(去二合)訶(四)
其手印相。二手仰掌側相著。以二頭指捻二大拇指頭。餘六指相著微屈。以印掬水真言三遍。奉浴本尊。此印通三部用復于其處。誦所持真言隨任多少。然始可往常唸誦處。乃至未到彼所已來。勿懷瞋嫉隨順諸境。身心清凈敬想本神。而徐往之。堅持禁戒如前所制。常持不忘。既到彼所。即應如法修諸事業而唸誦之。常須如法作漫荼羅供養持誦。若有疲倦當須轉讀大乘經典。或作制多諸餘善事常不廢忘。日須三歸三寶三度懺悔諸餘罪業。三時誓發大菩提心。若如是者當得成就。三時發願。愿成勝事除諸罪故。應常依教作諸善業。而行惠施具大慈悲。于諸法教不生慳吝。常懷忍辱精進不退。深懷歸信六念繼心。所聞經典諦思文義。常須轉讀真言法品。當須供養真言法經。依經善畫妙漫荼羅。應須自入發之。初定諦信比丘入之。比丘尼優婆塞優婆夷隨次入之。並皆堅固發菩提心決定心正見心。入曼荼羅了。應當授與結手印法
【現代漢語翻譯】 現代漢語譯本： 啰[口(隸-木+匕)]勃陀(上) (Luō[口(隸-木+匕)]bó tuó) (意為：頂禮) (二) 莎嚩(去二合)訶 (Suō pó(qù èr hé) hē) (意為：圓滿)。
蓮華部獻水真言曰：
唵 (ōng) (意為：宇宙初始之音) (一) 避哩避哩 (bì lī bì lī) (二) 𤙖㧊 (hōng pèi) (三)。
金剛部獻水真言曰：
唵 (ōng) (意為：宇宙初始之音) (一) 微濕(二合)嚩 (wēi shī(èr hé) pó) (二) 嚩曰[口(隸-木+匕)] (pó yuē[口(隸-木+匕)]) (三) 莎嚩(去二合)訶 (suō pó(qù èr hé) hē) (四)。
其手印相：二手仰掌，掌側相靠，以二頭指捻二大拇指頭，其餘六指相靠微屈。以印掬水，誦真言三遍，奉浴本尊 (běnzūn) (意為：所尊奉的主要神祇)。此印通三部用，復于其處，誦所持真言，隨任多少。然後始可前往常唸誦處。乃至未到彼所已來，勿懷瞋嫉，隨順諸境，身心清凈，敬想本神，而徐往之。堅持禁戒，如前所制，常持不忘。既到彼所，即應如法修諸事業而唸誦之。常須如法作漫荼羅 (màn tú luó) (意為：壇城)供養持誦。若有疲倦，當須轉讀大乘經典，或作制多 (zhì duō) (意為：佛塔)諸餘善事，常不廢忘。日須三歸三寶 (sān bǎo) (意為：佛、法、僧)，三度懺悔諸餘罪業，三時誓發大菩提心 (pú tí xīn) (意為：覺悟之心)。若如是者，當得成就。三時發願，愿成勝事，除諸罪故。應常依教作諸善業，而行惠施，具大慈悲，于諸法教不生慳吝，常懷忍辱，精進不退，深懷歸信，六念繼心。所聞經典，諦思文義。常須轉讀真言法品，當須供養真言法經，依經善畫妙漫荼羅，應須自入發之。初定諦信比丘 (bǐ qiū) (意為：出家男眾)入之，比丘尼 (bǐ qiū ní) (意為：出家女眾)、優婆塞 (yōu pó sāi) (意為：在家男眾)、優婆夷 (yōu pó yí) (意為：在家女眾)隨次入之，並皆堅固發菩提心、決定心、正見心。入曼荼羅了，應當授與結手印法。
English version: Luō[口*(隸-木+匕)]bó tuó (Invocation) (2) Suō pó(qù èr hé) hē (Completion).
The Water Offering True Words of the Lotus Division:
Om (Primordial sound of the universe) (1) Bì lī bì lī (2) Hōng pèi (3).
The Water Offering True Words of the Vajra Division:
Om (Primordial sound of the universe) (1) Wēi shī(èr hé) pó (2) Pó yuē[口*(隸-木+匕)] (3) Suō pó(qù èr hé) hē (4).
The hand mudra: Place both hands upward with the sides of the palms touching. Use the two index fingers to press the tips of the two thumbs. The remaining six fingers should touch each other and be slightly bent. Use the mudra to scoop water and recite the true words three times, offering it to bathe the principal deity (ben zun). This mudra can be used in all three divisions. Repeat the recitation of the true words as much as desired. Then, one may proceed to the usual place of recitation. Until arriving there, do not harbor anger or jealousy, be compliant with all circumstances, keep body and mind pure, respectfully contemplate the principal deity, and proceed slowly. Uphold the precepts as previously established, always remembering them. Upon arriving there, one should perform all activities and recitations according to the Dharma. One must always create a mandala (man tu luo) according to the Dharma for offerings and recitations. If feeling tired, one should read Mahayana scriptures or perform stupa (zhi duo) constructions and other virtuous deeds, never forgetting to do so. Daily, one must take refuge in the Three Jewels (san bao) three times, repent for all sins three times, and vow to generate the great Bodhicitta (pu ti xin) at three times of the day. If one does so, one will attain accomplishment. Vow at three times of the day, wishing for the accomplishment of auspicious events and the removal of all sins. One should always perform virtuous deeds according to the teachings, practice generosity, possess great compassion, not be stingy with the teachings of the Dharma, always be patient, diligently advance without retreat, deeply harbor faith, and continuously maintain the six recollections in mind. Carefully contemplate the meaning of the scriptures one has heard. One must always recite the chapter on true words, and one must make offerings to the scripture of true words. Skillfully draw beautiful mandalas according to the scriptures, and one should enter it oneself to initiate it. Initially, the trustworthy and faithful Bhikshu (bi qiu) should enter it, followed by Bhikshuni (bi qiu ni), Upasaka (you po sai), and Upasika (you po yi) in that order. All should firmly generate Bodhicitta, a determined mind, and a mind of right view. After entering the mandala, one should be taught the method of forming hand mudras.
【English Translation】 English translation line 1 English translation line 2
。及持真言次第法則。應正廣為宣說真言法則。白月八日或十四日十五日。及以月盡日。或十一月十五日。如是之日倍加供養。依法持誦作護摩法。加持禁戒常勤憶念。倍加諸事即得真言速疾成。向作護摩時。當須以手持拔折羅。誦瞋怒金剛真言一千八十遍或百八遍。作一切事。瞋怒金剛真言曰。
娜謨剌怛(二合)娜怛(二合)啰耶野(一)那莫室戰拏跋日啰幡拏曳(二)摩訶藥䞘灑(同上)棲奈(奴個反)幡亸曳(三)唵(同上)(四)枳里枳里(五)跋日啰(六)避么啰澇捺(二合)啰(七)跋(北沒反)羅訖(二合)[口*履]底(八)摩訶矩嚕馱弭惹野(九)𩕳訖鱗亸(十)虎(二合)𤙖虎(二合)𤙖㧊㧊(十一)畔馱畔馱曤(十二)
金剛諸事應用天火燒木。或苦練木或取燒尸殘火𢲵木。或白栴檀木或紫檀木。隨取一木刻作三股金剛杵。作呼摩時及唸誦時。常以左手執持。能成諸事故號杵。是善成就者。若常持此金剛杵者。一切毗那夜迦作障難者。悉皆恐怖馳散而去。以紫檀香泥塗金剛杵。置本尊前。當以如上真言真言花香供養。其諸事業。金剛秘密微細。悉能成就諸餘事等。作諸事時。常須右手帶持珠索。以香涂之誦真言。真言一百八遍或一千八十遍。金剛明王珠索真言曰(歸命同前)。
【現代漢語翻譯】 現代漢語譯本： 關於持誦真言的次第法則，應當正確而廣泛地宣說真言的法則。在白月（農曆上半月）的初八、十四、十五，以及月末之日，或十一月十五日，像這樣的日子要加倍供養，依法持誦，作護摩之法，並經常勤奮地憶念禁戒。加倍努力于各種事務，就能迅速成就真言。在作護摩時，必須用手持金剛杵（Vajra，一種法器），誦忿怒金剛真言一千零八十遍或一百零八遍，以成就一切事業。忿怒金剛真言如下：
『娜謨 剌怛（二合）娜怛（二合）啰耶野（一）那莫 室戰拏 跋日啰 幡拏曳（二）摩訶 藥䞘 灑（同上）棲奈（奴個反）幡亸曳（三）唵（同上）（四）枳里枳里（五）跋日啰（六）避么啰澇捺（二合）啰（七）跋（北沒反）羅訖（二合）[口*履]底（八）摩訶 矩嚕馱 弭惹野（九）𩕳訖鱗亸（十）虎（二合）𤙖虎（二合）𤙖㧊㧊（十一）畔馱畔馱 曤（十二）』
關於金剛（Vajra）的各種應用，可以用天火燒木，或苦楝木，或取燒屍體后剩餘的火所燒的木頭，或白旃檀木，或紫檀木。隨意取一種木頭，刻成三股金剛杵。在作護摩時以及唸誦時，經常用左手執持。能夠成就各種事業，所以叫做杵。是善於成就者所用的。如果經常持此金剛杵，一切毗那夜迦（Vinayaka，像頭神，障礙神）作障礙者，都會感到恐怖而逃散。用紫檀香泥塗抹金剛杵，放置在本尊（Iṣṭa-devatā）前，應當用如上的真言、花、香供養。這樣，各種金剛的秘密而微細的事業，都能成就，以及其他各種事情。在作各種事情時，經常需要右手帶著持珠索（念珠），用香塗抹它，誦真言一百零八遍或一千零八十遍。金剛明王珠索真言曰（歸命同前）。
【English Translation】 English version: Regarding the sequential rules for holding mantras, one should correctly and widely proclaim the rules of mantras. On the eighth, fourteenth, and fifteenth days of the white month (the first half of the lunar month), as well as the last day of the month, or the fifteenth day of the eleventh month, on such days, one should increase offerings, uphold and recite according to the Dharma, perform the Homa ritual, and constantly and diligently remember the precepts. By redoubling efforts in various matters, one can quickly achieve the mantra. When performing Homa, one must hold a Vajra (a ritual implement) in hand and recite the Wrathful Vajra Mantra one thousand and eighty times or one hundred and eight times to accomplish all endeavors. The Wrathful Vajra Mantra is as follows:
'Namo Ratna Trayaya (obeisance to the Triple Gem) Namo Ścaṇḍa Vajra Pāṇaye (obeisance to the fierce Vajra-holder) Mahā Yakṣa (great Yaksha) Sene (a name) Phat (seed syllable) Om (seed syllable) Kili Kili (action words) Vajra (Vajra) Bhīma Raudra (terrible and fierce) Ra (seed syllable) Bhat (seed syllable) Rakti (blood) Mahā Krodha Vijaya (great wrathful victor) Hūṃ Kṣaḥ (seed syllables) Hūṃ Phat Phat (seed syllables) Bandha Bandha Sphoṭa (bind, bind, burst)'
Regarding the various applications of the Vajra, one can burn wood with celestial fire, or neem wood, or wood burned with the remaining fire from cremated corpses, or white sandalwood, or red sandalwood. Randomly take one type of wood and carve it into a three-pronged Vajra. When performing Homa and reciting, always hold it in the left hand. It can accomplish various endeavors, so it is called a pestle. It is for those who are skilled in accomplishment. If one constantly holds this Vajra, all Vinayakas (obstacle-creating deities) who create obstacles will feel terrified and scatter away. Smear the Vajra with red sandalwood paste and place it before the Iṣṭa-devatā (personal deity). One should make offerings with the above-mentioned mantra, flowers, and incense. In this way, various secret and subtle endeavors of the Vajra can be accomplished, as well as other various matters. When performing various tasks, one must always carry a rosary on the right hand, smear it with incense, and recite the mantra one hundred and eight times or one thousand and eighty times. The Vajra Vidyārāja (wisdom king) Rosary Mantra says (obeisance as before).
唵(同上)(一)枳[口履]枳口*履澇捺(二合)[口履]抳(上)(三)莎嚩(去二合)訶(四)
此明王大印名忙莽雞。能成一切明王真言。亦能增益。及能滿足真言字句。亦能成就諸餘法事及護身事。非直但是諸明王母。亦是一切金剛之母。若金剛部珠索者。著一嗚嚕捺啰叉。置於線中后係爲結。金剛部中既爾。餘二可知。佛部珠索應用佛母真言。若蓮華部珠索。應用半拏啰嚩斯泥。云觀音母真言。
佛母真言曰。
娜謨皤伽(上)嚩底塢瑟抳灑野(一)唵(同上)(二)嚕嚕塞(同上)普嚕(三)入嚩攞(四)底瑟他(同上)悉馱路者你(五)薩嚩刺詑娑(去)馱你(六)莎(去二合)嚩訶(七)
觀音母真言曰。
娜謨怛啰(二合)娜怛(二合)啰耶野(一)唵(同上)(二)迦制(知西反下同)弭迦制(三)迦䋾迦戇(知降反)迦制(四)皤伽(上)嚩底弭惹曳(五)莎(去二合)嚩訶(六)
帶持此珠索者。毗那夜迦不能為障。身得清凈。當速成滿諸所求愿。作法之時。當用茅草作镮。貫置右手無名指上。應誦當部三字半心真言。真言一百八遍或一八千遍。后安指上。
佛部心真言曰。
唵(同上)爾娜職(而翼反)
【現代漢語翻譯】 現代漢語譯本 『唵』(om，種子字)(一)，『枳[口履]枳[口履]』(jili jili，聲音的模擬)(二)，『澇捺(二合)[口*履]抳(上)』(laonali ni，聲音的模擬)(三)，『莎嚩(去二合)訶』(svaha，成就)(四)。 此明王大印名為忙莽雞(Mangmangi，明王名)。能成就一切明王真言，也能增益，以及能滿足真言字句，也能成就諸餘法事及護身事。不僅僅是諸明王母，也是一切金剛之母。如果金剛部的珠索，用一嗚嚕捺啰叉(urulu chacha，一種念珠)。置於線中后係爲結。金剛部中既然如此，其餘二部可知。佛部珠索應用佛母真言。若蓮華部珠索，應用半拏啰嚩斯泥(Pandaravasini，觀音的別名)，即觀音母真言。 佛母真言曰： 『娜謨皤伽(上)嚩底塢瑟抳灑野』(namo bhagavate ushnishaya，皈命於世尊頂髻)(一)，『唵』(om，種子字)(二)，『嚕嚕塞(同上)普嚕』(ruru setu puru，聲音的模擬)(三)，『入嚩攞』(jvala，光焰)(四)，『底瑟他(同上)悉馱路者你』(tistha siddha locani，安住，成就觀者)(五)，『薩嚩刺詑娑(去)馱你』(sarvartha sadhani，能成辦一切義)(六)，『莎(去二合)嚩訶』(svaha，成就)(七)。 觀音母真言曰： 『娜謨怛啰(二合)娜怛(二合)啰耶野』(namo ratna trayaya，皈命於三寶)(一)，『唵』(om，種子字)(二)，『迦制(知西反下同)弭迦制』(kace mici，聲音的模擬)(三)，『迦䋾迦戇(知降反)迦制』(kaca kaca kace，聲音的模擬)(四)，『皤伽(上)嚩底弭惹曳』(bhagavati vijaye，世尊勝者)(五)，『莎(去二合)嚩訶』(svaha，成就)(六)。 帶持此珠索者，毗那夜迦(Vinayaka，像頭神)不能為障，身得清凈，當速成滿諸所求愿。作法之時，當用茅草作镮，貫置右手無名指上，應誦當部三字半心真言，真言一百八遍或一萬八千遍，后安指上。 佛部心真言曰： 『唵』(om，種子字)，『爾娜職』(irana ji)。
【English Translation】 English version 『Om』 (om, seed syllable) (one), 『Jili jili』 (sound imitation) (two), 『Laonali ni』 (sound imitation) (three), 『Svaha』 (svaha, accomplishment) (four). This great seal of the Vidyaraja (Mingwang, Wisdom King) is named Mangmangi (name of a Vidyaraja). It can accomplish all Vidyaraja mantras, increase their power, fulfill the words of the mantras, accomplish all other rituals, and provide protection. It is not only the mother of all Vidyarajas but also the mother of all Vajras (diamond beings). If it is a rosary of the Vajra family, use an Urulu chacha (a type of rosary). Place it on a thread and tie it into a knot. Since it is so for the Vajra family, the other two families can be inferred. For the rosary of the Buddha family, use the Buddha-mother mantra. If it is a rosary of the Lotus family, use Pandaravasini (another name for Avalokiteshvara), which is the Avalokiteshvara-mother mantra. The Buddha-mother mantra says: 『Namo bhagavate ushnishaya』 (obeisance to the Bhagavan's Ushnisha) (one), 『Om』 (om, seed syllable) (two), 『Ruru setu puru』 (sound imitation) (three), 『Jvala』 (flame) (four), 『Tistha siddha locani』 (abide, accomplished seer) (five), 『Sarvartha sadhani』 (accomplisher of all meanings) (six), 『Svaha』 (svaha, accomplishment) (seven). The Avalokiteshvara-mother mantra says: 『Namo ratna trayaya』 (obeisance to the Three Jewels) (one), 『Om』 (om, seed syllable) (two), 『Kace mici』 (sound imitation) (three), 『Kaca kaca kace』 (sound imitation) (four), 『Bhagavati vijaye』 (Bhagavati, victorious one) (five), 『Svaha』 (svaha, accomplishment) (six). One who carries this rosary will not be obstructed by Vinayaka (Ganesha, the elephant-headed god), will obtain purity of body, and will quickly fulfill all wishes. When performing rituals, use thatch grass to make a ring, place it on the ring finger of the right hand, and recite the three-syllable half-heart mantra of the respective family, one hundred and eight times or eighteen thousand times, then place it on the finger. The heart mantra of the Buddha family says: 『Om』 (om, seed syllable), 『Irana ji』.
觀音部心真言曰。
唵(同上)阿(上)嚕力
金剛部心真言曰。
唵(同上)跋日啰侄力
若供養時若持誦時若護摩時。應著草镮。以著镮故。罪障除滅。手得清凈。所作吉祥。復取白㲲。絲及以麻縷。使令童女染作紅色或鬱金色。合作線索。作真言結。一真言一結。滿一七結。置本尊前。以真言真言索一千八遍。唸誦之時及護摩時。若訊息時午暮時也。皆持繫腰。眠不失精。常應系佩。索真言曰。
唵(同上)(一)歌啰歌啰畔馱𩕳(二)升訖(二合)啰馱啰抳(三)悉馱刺梯(四)莎嚩(去二合)訶(五)
若唸誦時若護摩時。若梳髮時著衣時。偏袒時臥時。洗凈時澡浴時。凡所著脫上凈衣服。皆真言之。若大小便應著木履。若詣本尊前及和上阿阇梨前諸尊宿前。皆不應著。于諸尊處。以身口意而供養之。若樂悉地速得成者。若見制多及比丘僧。應常禮敬。若遇外天形像。但應合掌。或誦伽他。若見尊者亦應致禮。若聞妙法深生敬信。若聞菩薩不思議相。或聞真言所成諸事。皆應歡喜心懷踴躍。若樂成就。常應勇進勿生懈怠。如斯所制常須繼念。若不爾者。則違制戒獲大重罪。無所成就。身等諸根恒常在定。不應貪著世間諸欲。常勤依行如斯律制。而不廢忘。若晨朝
【現代漢語翻譯】 現代漢語譯本： 觀音部心真言說：
唵（om，同上）阿（a，上）嚕力（rulì）
金剛部心真言說：
唵（om，同上）跋日啰（vajra，金剛）侄力（zhílì）
如果供養時、持誦時、護摩（hù mó，火供）時，應該佩戴草環。因為佩戴草環的緣故，罪障消除，手得清凈，所作之事吉祥。再取白色細毛織物（㲲，dí），絲線以及麻線，讓童女染成紅色或鬱金色，合在一起搓成線繩，做成真言結，一個真言打一個結，打滿十七個結，放置在本尊（běnzūn，個人所尊奉的佛、菩薩或明王等）前。用真言繩唸誦一千零八遍。唸誦之時以及護摩之時，選擇訊息時（xiāoxi shí，指夜晚）或午後黃昏時。都繫在腰間，睡眠時不會遺精，應該經常佩戴。真言繩的真言說：
唵（om，同上）（一）歌啰歌啰（gē là gē là）畔馱𩕳（pàn tuó yě）（二）升訖（shēng qì，二合）啰馱啰抳（luó tuó luó nǐ）（三）悉馱刺梯（xī tuó cì tī）（四）莎嚩（suō pó，去聲，二合）訶（hē）（五）
如果唸誦時、護摩時，如果梳頭時、穿衣時，袒露一肩時、睡覺時，洗凈時、洗澡時，凡是穿脫乾淨的衣服，都要用真言加持。大小便時應該穿木屐。如果前往本尊前以及和尚（héshang，指僧人）阿阇梨（ā shé lí，軌範師，導師）前、各位尊宿（zūnsù，德高望重的僧人）前，都不應該穿木屐。在各位尊者處，以身口意來供養他們。如果希望悉地（xī dì，成就）迅速成就，如果見到制多（zhì duō，佛塔）以及比丘僧（bǐ qiū sēng，出家男眾），應該經常禮敬。如果遇到外道天神形像，只需合掌，或者誦唸伽他（qié tuō，偈頌）。如果見到尊者也應該致禮。如果聽到妙法，深深生起敬信。如果聽到菩薩不可思議的相，或者聽到真言所成就的各種事情，都應該歡喜，心中充滿踴躍。如果希望成就，應該經常勇猛精進，不要產生懈怠。像這樣所制定的規矩，要經常繼續憶念。如果不這樣，就違背了戒律，獲得很大的罪過，無法成就。身體等各個根（gēn，眼、耳、鼻、舌、身、意）要恒常安住在禪定中，不應該貪著世間的各種慾望。經常勤奮地依循這些律制，而不廢棄遺忘。如果在早晨……
【English Translation】 English version: The heart mantra of the Avalokiteśvara (Guānyīn, Bodhisattva of compassion) section says:
Oṃ (same as above) ā (above) rulì
The heart mantra of the Vajra (jīngāng, diamond/thunderbolt) section says:
Oṃ (same as above) vajra (diamond/thunderbolt) zhílì
If during offering, recitation, or homa (huǒ gòng, fire ritual), one should wear a grass ring. Because of wearing the ring, sins and obstacles are eliminated, hands become pure, and all actions become auspicious. Furthermore, take white woolen fabric (dí), silk threads, and hemp threads, and have a young girl dye them red or saffron color. Combine them to make a thread, and tie mantra knots. One mantra for each knot, completing seventeen knots. Place it before the principal deity (běnzūn, the deity one venerates). Recite the mantra rope one thousand and eight times. During recitation and homa, choose the evening or late afternoon. Always wear it around the waist, to prevent nocturnal emission during sleep, and should be worn constantly. The mantra of the mantra rope says:
Oṃ (same as above) (one) gē là gē là pàn tuó yě (two) shēng qì (two combined) luó tuó luó nǐ (three) xī tuó cì tī (four) svā hā (five)
If during recitation, homa, combing hair, putting on clothes, exposing one shoulder, sleeping, washing, or bathing, all clean clothes that are put on or taken off should be blessed with the mantra. When going to the toilet, one should wear wooden sandals. If going before the principal deity, the Upadhyaya (héshang, monk), the Acharya (ā shé lí, teacher), or venerable elders (zūnsù, highly respected monks), one should not wear wooden sandals. In the presence of all venerable ones, offer with body, speech, and mind. If one desires siddhi (xī dì, accomplishment) to be quickly achieved, if one sees a stupa (zhì duō, pagoda) or the Sangha (bǐ qiū sēng, monastic community), one should always pay respects. If one encounters images of external deities, one should only put palms together or recite a gatha (qié tuō, verse). If one sees a venerable person, one should also pay respects. If one hears the wonderful Dharma, deeply generate reverence and faith. If one hears of the inconceivable aspects of Bodhisattvas, or hears of the various accomplishments achieved through mantras, one should rejoice and be filled with joy. If one desires accomplishment, one should always be courageous and diligent, and not be lazy. These rules should be constantly remembered. If not, one will violate the precepts, incur great sins, and will not achieve anything. The body and all the senses (gēn, faculties) should always be in samadhi (meditative state), and one should not be attached to worldly desires. One should always diligently follow these precepts and not abandon or forget them. If in the morning...
時誤犯諸罪。若至暮間即須懺悔。若於夜時誤犯諸業。明至晨朝誠心懺悔。恒須清凈依法念誦。及作護摩供養等事。常依本戒。應如是作意遣度時日。明王戒中常須作意。不久住獲悉地位中。
蘇悉地羯羅經供養花品第七
複次分別說三品法。扇底迦法。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。地居天說。是為三部。聖者說者。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睺羅部多卑舍遮鳩槃荼等所說。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花。名色差別。各依本部。善分別之。以真言花當奉獻之。發是愿言。此花清凈生處復凈。我今奉獻。愿垂納受。當賜成就。獻花真言曰。
阿(上)歌啰(上)阿(上)歌啰(一)薩嚩(同上)苾地(二合)耶馱啰(二)布爾底(丁禮反三)莎
【現代漢語翻譯】 現代漢語譯本：如果在某個時辰不小心犯了諸種罪過，那麼到了晚上就必須懺悔。如果在夜晚不小心造作了諸種惡業，那麼到了第二天早晨就要誠心懺悔。要經常保持身心清凈，如法念誦經文，以及進行護摩供養等事宜，並且要時常遵循根本戒律。應當這樣用心來度過每一天。在明王的戒律中，要經常用心觀想，不久就能證得悉地（Siddhi，成就）的果位。
《蘇悉地羯羅經》供養花品第七
其次，分別解說三種品類的法：息災法（扇底迦法，Śāntika-karma），增益法（補瑟徴迦法，Pauṣṭika-karma），降伏法（阿毗遮嚕迦法，Ābhicāruka-karma），以及其他各種法。這就是三種品類。三部各有三種等級的真言（mantra）：所謂聖者（佛、菩薩等）所說、諸天所說、地居天所說。這就是三部。聖者所說的真言，是指佛、菩薩、聲聞、緣覺所說的真言。這就是聖者真言。諸天所說的真言，是指從凈居天乃至三十三天諸天所說的真言。這就是諸天真言。地居天所說的真言，是指夜叉（Yakṣa）、羅剎（Rākṣasa）、阿修羅（Asura）、龍（Nāga）、迦樓羅（Garuḍa）、乾闥婆（Gandharva）、緊那羅（Kiṃnara）、摩睺羅伽（Mahoraga）、部多（Bhūta）、卑舍遮（Piśāca）、鳩槃荼（Kumbhāṇḍa）等所說的真言。這就是地居天真言。如果修作息災法，就應當使用聖者真言。如果修作增益法，就應當使用諸天真言。如果修作降伏法，就應當使用地居天真言。如果求取上等成就，就應當使用聖者真言。如果求取中等成就，就應當使用諸天真言。如果求取下等成就，就應當使用地居天真言。像這樣，三部各有三種等級的成就。在修作這三種法的時候，都應當平等地使用水陸所生的各種顏色的花，根據花的名色差別，各自依照所屬的部類，好好地加以分辨。用真言加持過的花應當奉獻出去，並且發願說：『這花清凈，生長的地方也清凈，我今天把它奉獻出來，希望您能慈悲地接受，賜予我成就。』獻花真言如下：
阿（上）歌啰（上）阿（上）歌啰（一）薩嚩（同上）苾地（二合）耶馱啰（二）布爾底（丁禮反三）莎訶
【English Translation】 English version: If one inadvertently commits any offenses at any time, one must repent in the evening. If one inadvertently creates any negative karma during the night, one must sincerely repent the following morning. One must always maintain purity, recite scriptures according to the Dharma, and perform Homa (sacrificial fire offering) and other offerings. One should always adhere to the fundamental precepts. One should thus direct one's mind to pass the days. In the precepts of the Vidyārāja (明王, Wisdom Kings), one must always direct one's mind. Before long, one will attain the Siddhi (悉地, accomplishment) position.
Susiddhikara Sutra, Chapter 7: Offering Flowers
Furthermore, I will separately explain the three categories of practices: Śāntika-karma (扇底迦法, pacifying rites), Pauṣṭika-karma (補瑟徴迦法, increasing rites), and Ābhicāruka-karma (阿毗遮嚕迦法, subjugation rites), as well as other practices. These are the three categories. Each of the three families has three levels of mantras: those spoken by the Saints (聖者, Buddhas, Bodhisattvas, etc.), those spoken by the Devas (天, gods), and those spoken by the earth-dwelling deities. These are the three families. The mantras spoken by the Saints refer to those spoken by Buddhas, Bodhisattvas, Śrāvakas (聲聞, Hearers), and Pratyekabuddhas (緣覺, Solitary Realizers). These are the mantras of the Saints. The mantras spoken by the Devas refer to those spoken by the Devas from the Śuddhāvāsa heavens (凈居天, Pure Abodes) up to the Trayastriṃśa heavens (三十三天, Heaven of the Thirty-three). These are the mantras of the Devas. The mantras spoken by the earth-dwelling deities refer to those spoken by Yakṣas (夜叉), Rākṣasas (羅剎), Asuras (阿修羅), Nāgas (龍), Garuḍas (迦樓羅), Gandharvas (乾闥婆), Kiṃnaras (緊那羅), Mahoragas (摩睺羅伽), Bhūtas (部多), Piśācas (卑舍遮), Kumbhāṇḍas (鳩槃荼), etc. These are the mantras of the earth-dwelling deities. If one performs Śāntika-karma, one should use the mantras of the Saints. If one performs Pauṣṭika-karma, one should use the mantras of the Devas. If one performs Ābhicāruka-karma, one should use the mantras of the earth-dwelling deities. If one seeks the highest accomplishment, one should use the mantras of the Saints. If one seeks the middle accomplishment, one should use the mantras of the Devas. If one seeks the lowest accomplishment, one should use the mantras of the earth-dwelling deities. Thus, each of the three families has three levels of accomplishment. When performing these three types of practices, one should equally use flowers of various colors born from water and land. According to the differences in the names and colors of the flowers, one should carefully distinguish them according to their respective families. The flowers empowered with mantras should be offered, and one should make the vow: 'These flowers are pure, and the place where they grew is also pure. Today, I offer them. May you compassionately accept them and grant me accomplishment.' The mantra for offering flowers is:
A(上) ga ra(上) A(上) ga ra(一) sa va(同上) bi di(二合) ya dha ra(二) bu er di(丁禮反三) svaha
嚩(去二合)訶(四)
用此真言。真言花。三部供養。若獻佛花。當用白花香者而供養之。若獻觀音。應用水中所生白花。而供養之。若獻金剛。應以種種香花。而供養之。若獻地居天。隨時所取種種諸花。而供養之。應獻花者。忙攞底(丁異反)花。簸吒羅華。蓮花瞻卜迦花。龍𧄜花(似母單花)嚩(無可反)句藍花。俱物頭花。娑羅樹花。末利花。舉亦迦花。喻底(聽以反)迦花。勢破理迦花。句嚕嚩(同上)劍花。迦淡聞花。末度擯抳迦花。怛㗚(二合)拏花。彥陀補澀波花。本曩(去)言花。那嚩(同上)忙裡迦花。阿輪(去)花釰。母注捃難花那莽難花。注多曼折利花。勿勒芻[(口/又)*頁]缽羅花。迦宅㘕花。建折娜藍花。擯抳釰花。優缽羅花。得檗㘕花。捃難花迦啰末柔等。于林邑蘭若水陸所生如上等花。應須善知三部三品三等用花供獻。用忙攞底花得檗㘕花。捃難花。末理迦花。喻底迦花。那龍𧄜花。如上等花。佛部供獻。用優缽羅花。俱物頭花。蓮花娑羅樹花。勢破理羅聞底迦花。本娜言花。得檗㘕花。如上等花。觀音部中供獻為勝。用青蓮花。缽孕衢花。葉花枝條。余不說者等。通金剛部中供獻。如上花中。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。如是花
【現代漢語翻譯】 現代漢語譯本： 嚩訶（wa he）：使用此真言。 用真言、花，以三部（佛部、蓮花部、金剛部）進行供養。如果獻給佛的花，應當用白色且有香味的花來供養。如果獻給觀音（Avalokiteśvara），應用水中生長的白花來供養。如果獻給金剛（Vajra），應以各種香花來供養。如果獻給地居天，隨時選取各種各樣的花來供養。 應當獻的花有：忙攞底（mangala-ti）花、簸吒羅（patala）花、蓮花（padma）、瞻卜迦（campaka）花、龍𧄜（naga-yuthika）花（類似母單花）、嚩句藍（vakula）花、俱物頭（kuvinda）花、娑羅樹（sala）花、末利（mallika）花、舉亦迦（yuthika）花、喻底迦（yuthika）花、勢破理迦（sephalika）花、句嚕嚩劍（kuruvaka）花、迦淡聞（kadamba）花、末度擯抳迦（madhu-pinganika）花、怛㗚拏（trna）花、彥陀補澀波（gandha-puspa）花、本曩言（panna-yana）花、那嚩忙裡迦（nava-malika）花、阿輪（aruna）花釰、母注捃難（mutra-kunda）花、那莽難（naman）花、注多曼折利（chuta-manjari）花、勿勒芻[(口/又)*頁]缽羅（vrikshapatra）花、迦宅㘕（kataka）花、建折娜藍（kanchanara）花、擯抳釰（pingani）花、優缽羅（utpala）花、得檗㘕（draksha）花、捃難（kunda）花、迦啰末柔（karamarda）等。在林邑（Champa）、蘭若（aranya，意為寂靜處，指寺院或修行場所）、水陸所生如以上等花。 應當善於瞭解三部（佛部、蓮花部、金剛部）、三品（上、中、下）、三等（上、中、下）用花供獻。用忙攞底花、得檗㘕花、捃難花、末理迦花、喻底迦花、那龍𧄜花等如以上等花，在佛部中供獻。用優缽羅花、俱物頭花、蓮花、娑羅樹花、勢破理羅聞底迦花、本娜言花、得檗㘕花等如以上等花，在觀音部中供獻最為殊勝。用青蓮花、缽孕衢花、葉花枝條，其餘未說到的花等，通用於金剛部中供獻。如以上花中，白色者用於作扇底迦（shantika，息災）法，黃色者用於作補瑟徴迦（pushtika，增益）法，紫色者用於作阿毗遮嚕迦（abhicharuka，降伏）法。像這樣的花。
【English Translation】 English version: Vaha: Use this mantra. Use mantras and flowers to make offerings to the three families (Buddha family, Lotus family, Vajra family). If offering flowers to the Buddha, use white and fragrant flowers. If offering to Avalokiteśvara, use white flowers that grow in water. If offering to Vajra, use various fragrant flowers. If offering to the earth-dwelling deities, choose various flowers as available. The flowers that should be offered include: Mangala-ti flowers, Patala flowers, Padma (lotus) flowers, Campaka flowers, Naga-yuthika flowers (similar to Mutan flowers), Vakula flowers, Kuvinda flowers, Sala tree flowers, Mallika flowers, Yuthika flowers, Sephalika flowers, Kuruvaka flowers, Kadamba flowers, Madhu-pinganika flowers, Trna flowers, Gandha-puspa flowers, Panna-yana flowers, Nava-malika flowers, Aruna flowers, Mutra-kunda flowers, Naman flowers, Chuta-manjari flowers, Vrikshapatra flowers, Kataka flowers, Kanchanara flowers, Pingani flowers, Utpala flowers, Draksha flowers, Kunda flowers, Karamarda, etc. These flowers, such as those mentioned above, grow in Champa, Aranya (meaning a quiet place, referring to temples or practice places), and in water and on land. One should be well-versed in the three families (Buddha family, Lotus family, Vajra family), the three grades (superior, middle, inferior), and the three levels (superior, middle, inferior) of flower offerings. Use Mangala-ti flowers, Draksha flowers, Kunda flowers, Mallika flowers, Yuthika flowers, Naga-yuthika flowers, and other flowers as mentioned above for offerings in the Buddha family. Use Utpala flowers, Kuvinda flowers, Padma (lotus) flowers, Sala tree flowers, Sephalika flowers, Panna-yana flowers, Draksha flowers, and other flowers as mentioned above for offerings in the Avalokiteśvara family, which is considered most excellent. Use blue lotus flowers, Payankura flowers, leaf flowers, branches, and other flowers not mentioned above for offerings in the Vajra family. Among the flowers mentioned above, white flowers are used for performing Shantika (pacifying) rituals, yellow flowers are used for performing Pushtika (increasing) rituals, and purple flowers are used for performing Abhicharuka (subjugating) rituals. Such are the flowers.
中。味甘者作扇底迦法。味辛者作阿毗遮嚕迦法。味淡者作補瑟底迦法。或有凈處所生枝花。或始生芽茅草。或小草花。或中樹花。大樹花。種種諸花。隨類當用。其阇底蘇末那花。唯通獻佛。若紅蓮花。唯通獻觀音。若青蓮花。唯通獻金剛。各說為上。佛部中。作扇底迦法用阇底蘇末那花。作補瑟底迦法用紅蓮花。作阿毗遮嚕迦法用青蓮花。餘二部中。類此作之。上色香花中色香花下色香花。隨事分用。或用花條。或用墮花。以獻天后。說為上勝。紫白二色羯啰末啰花。用獻忿怒尊主及諸使者。說為上勝。句吒惹花。底落迦花。婆羅花。迦㗚䁥迦(引)啰(引)花。阿娑曩努嚕莽(二合)花。尾螺花迦宅㘕花等。隨取其一。遍通三部而供養之。及上中下除災等三。復以種種諸花合成為鬘。或以種種花。聚供養。遍通九種。用諸花中。唯除臭花。刺樹生花。苦辛味花。不堪供養。前廣列花。無名之者亦不應用。又木堇花。計得劍花。阿地目得迦花。瞢句藍花。佞簸花等。亦不應用。長時供養通九種者。紅花閃弭花。缽啰孕句花。骨路草等。及稻穀花。油麻相和供養。如上所說。種種花等供養。最為勝上。如無此類諸花獻者。但用白粳米。擇爛碎者。而供養之。亦通九種。不得互用諸花。如作法時。求不得者隨所得花。
【現代漢語翻譯】 現代漢語譯本 中。味甘者作扇底迦法（Śāntika，息災法）。味辛者作阿毗遮嚕迦法（Ābhicāruka，降伏法）。味淡者作補瑟底迦法（Pauṣṭika，增益法）。或有凈處所生枝花，或始生芽茅草，或小草花，或中樹花，大樹花，種種諸花，隨類當用。其阇底蘇末那花（Jāti-sumanā，茉莉花），唯通獻佛。若紅蓮花，唯通獻觀音。若青蓮花，唯通獻金剛。各說為上。佛部中，作扇底迦法用阇底蘇末那花，作補瑟底迦法用紅蓮花，作阿毗遮嚕迦法用青蓮花。餘二部中，類此作之。上色香花，中色香花，下色香花，隨事分用。或用花條，或用墮花，以獻天后，說為上勝。紫白二色羯啰末啰花（Karavīra，夾竹桃），用獻忿怒尊主及諸使者，說為上勝。句吒惹花（Kūṭaja），底落迦花（Tilaka），婆羅花（Pāṭala），迦㗚䁥迦(引)啰(引)花（Karṇikāra），阿娑曩努嚕莽(二合)花（Asana-nuruma），尾螺花（Billa），迦宅㘕花等，隨取其一，遍通三部而供養之。及上中下除災等三。復以種種諸花合成為鬘，或以種種花，聚供養。遍通九種。用諸花中，唯除臭花，刺樹生花，苦辛味花，不堪供養。前廣列花，無名之者亦不應用。又木堇花，計得劍花，阿地目得迦花（Atimuktaka），瞢句藍花，佞簸花等，亦不應用。長時供養通九種者，紅花閃弭花（Śamī），缽啰孕句花（Priyangu），骨路草等，及稻穀花，油麻相和供養。如上所說，種種花等供養，最為勝上。如無此類諸花獻者，但用白粳米，擇爛碎者，而供養之。亦通九種。不得互用諸花。如作法時，求不得者隨所得花。
【English Translation】 English version Those with a sweet taste are used for Śāntika (pacifying) rituals. Those with a pungent taste are used for Ābhicāruka (subjugating) rituals. Those with a bland taste are used for Pauṣṭika (increasing) rituals. Branches and flowers born in clean places, newly sprouted shoots and reeds, small grass flowers, flowers from medium-sized trees, flowers from large trees—various flowers should be used according to their type. The Jāti-sumanā (jasmine) flower is exclusively for offering to the Buddhas. Red lotus flowers are exclusively for offering to Avalokiteśvara (Guanyin). Blue lotus flowers are exclusively for offering to Vajra (diamond deities). Each is said to be supreme. In the Buddha family, Jāti-sumanā flowers are used for Śāntika rituals, red lotus flowers are used for Pauṣṭika rituals, and blue lotus flowers are used for Ābhicāruka rituals. In the other two families, perform similarly. Flowers with superior color and fragrance, flowers with medium color and fragrance, and flowers with inferior color and fragrance are used according to the occasion. Either flower stalks or fallen flowers are used to offer to the heavenly queen, which is said to be supremely excellent. Karavīra (oleander) flowers of purple and white colors are used to offer to wrathful deities and their messengers, which is said to be supremely excellent. Kūṭaja flowers, Tilaka flowers, Pāṭala flowers, Karṇikāra flowers, Asana-nuruma flowers, Billa flowers, Katuttha flowers, etc.—any one of these may be taken and offered to all three families. And the three types of offerings: superior, medium, and inferior, for averting disasters. Furthermore, various flowers are combined to make garlands, or various flowers are gathered for offerings, which are applicable to all nine types. Among all flowers used, only foul-smelling flowers, flowers from thorny trees, and flowers with bitter or pungent tastes are unsuitable for offering. The flowers listed earlier that have no name should also not be used. Furthermore, Hibiscus flowers, Geta sword flowers, Atimuktaka flowers, Mang-ju-lan flowers, Nimba flowers, etc., should also not be used. For long-term offerings applicable to all nine types: red Śamī flowers, Priyangu flowers, Kuru grass, etc., as well as rice flowers and sesame seeds mixed together are offered. As mentioned above, offerings of various flowers are the most excellent. If such flowers are not available, then use white polished rice, selecting the broken and crushed grains, and offer them. This is also applicable to all nine types. Do not interchange the use of flowers. If, when performing the ritual, the desired flowers cannot be found, use whatever flowers are available.
亦通供養。若以花供獻。應用當部花真言真言花獻。若無花獻。應用蘇啰三枝葉。或莽嚕聞葉。灘敦葉。耽忙(去聲)羅葉。訖㗚瑟拏末利迦葉。忙睹柞伽葉。閼羅惹迦葉。及蘭香等葉。而替獻之。如無此等枝葉。應用嚩(無可反)落迦根。甘松香根。卷柏牛膝根。及諸香藥根香果等。亦通供養。所謂丁香豆寇。完豆寇甘[廿/補]桃。諸香果等。並通替花用供養之。若無如上花葉根果獻者。曾見曾聞獻供養花。或自曾獻花隨所應。令想運供養。最為勝上供養尊法。雖有如前花果等獻。若能至心虛虔合掌頂奉。供養本尊花果。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八
複次今說三部涂香藥法。隨諸真言。應供養者。能成眾福。其香藥。名曰香附子句吒曩吒。青木香。嚩落迦。烏施啰。舍哩嚩。煎香。沉香。鬱金香白檀香紫檀香嚩啰拏(二合)肥嚕缽啰(或粉忙啰缽怛羅)拏釰娑啰藍(云五粒松)娑比嘞迦缽特莽劍(云柏木)帶啰缽㗚抳迦迦利也釰(或丑里而啰云里佛刷子)丁香婆羅門桂皮。天木。缽孕瞿。閼乳難燥啰盆泥(去)聞細羅嚩嚕釰。迦畢貧。嗟達啰訖啰母釰。頗里迦聹。襄里迦。始嚩擔臂。蘇嚩㗚拏賒迦藍。忙睹抃伽。並皮。多利
【現代漢語翻譯】 現代漢語譯本：也可以用其他物品代替供養。如果用花供獻，應該使用相應部的花真言和真言花獻供。如果沒有花獻供，可以用蘇啰三枝葉，或者莽嚕聞葉、灘敦葉、耽忙羅葉、訖㗚瑟拏末利迦葉、忙睹柞伽葉、閼羅惹迦葉以及蘭香等葉來代替獻供。如果沒有這些枝葉，可以用嚩落迦根、甘松香根、卷柏牛膝根以及各種香藥根、香果等，也可以用來供養。例如丁香、豆蔻、完豆蔻、甘[廿/補]桃等各種香果，都可以代替花用來供養。如果沒有以上花、葉、根、果獻供，曾經見過或聽說過的獻供養花，或者自己曾經獻過的花，都可以隨自己的意願，想像並運送供養，這是最殊勝的供養尊法。即使有前面說的花果等獻供，如果能至誠虔誠地合掌頂禮奉獻，供養本尊花果，這樣的心意供養是最上的，沒有比這更好的了。應該經常這樣做供養，不要懷疑，就能得到成就。
《蘇悉地羯羅經》涂香藥品第八
再次，現在說三部涂香藥法。隨著各種真言，應該供養的人，能夠成就眾多福德。這些香藥的名字是：香附子（一種香草），句吒曩吒，青木香，嚩落迦，烏施啰，舍哩嚩，煎香，沉香，鬱金香，白檀香，紫檀香，嚩啰拏（二合），肥嚕缽啰（或粉忙啰缽怛羅），拏釰娑啰藍（云五粒松），娑比嘞迦缽特莽劍（云柏木），帶啰缽㗚抳迦迦利也釰（或丑里而啰云里佛刷子），丁香，婆羅門桂皮，天木，缽孕瞿，閼乳難燥啰盆泥（去），聞細羅嚩嚕釰，迦畢貧，嗟達啰訖啰母釰，頗里迦聹，襄里迦，始嚩擔臂，蘇嚩㗚拏賒迦藍，忙睹抃伽，以及皮，多利。
【English Translation】 English version: Alternatively, other offerings can be made. If offering flowers, one should use the flower mantra and true mantra flower offering of the corresponding family. If there are no flowers to offer, one can use three branches of Sura leaves, or Maruvan leaves, Tundun leaves, Tamala leaves, Krusnamalika leaves, Mandujaka leaves, Arajaka leaves, and orchid leaves to substitute the offering. If these branches and leaves are not available, one can use Vakula root, Jatamansi root, Selaginella tamariscina root, Achyranthes bidentata root, and various fragrant medicinal roots and fragrant fruits for offering. For example, cloves, cardamom, round cardamom, Prunus persica, and various fragrant fruits can all be used to substitute flowers for offering. If none of the above flowers, leaves, roots, or fruits are available, one can visualize and mentally offer flowers that one has seen or heard of being offered, or flowers that one has offered oneself, according to one's ability. This is the most excellent way to venerate the Dharma. Even if one has the aforementioned flowers and fruits to offer, if one can sincerely and reverently join palms and bow to offer the flowers and fruits to the principal deity, such a mental offering is the most supreme, and there is nothing better. One should always strive to make such offerings and not harbor doubts, then one will attain accomplishment.
Susiddhikara Sutra, Chapter 8: Perfumed Ointments and Medicines
Furthermore, I will now describe the methods for preparing perfumed ointments for the three families. Those who make offerings with these, in accordance with the various mantras, will be able to accumulate many blessings. The names of these fragrant medicines are: Cyperus rotundus (a fragrant herb), Kutannata, Aquilaria agallocha, Vakula, Usira, Sariva, fried incense, agarwood, turmeric, white sandalwood, red sandalwood, Varuna (compound), Pheruprabha (or powder Mangala Patra), Naksatrasaralam (said to be five-needle pine), Sprikka Patramsham (said to be cypress), Traiparnika Karkataka (or Chulika, said to be a Buddha's whisk), cloves, Brahman cinnamon, Cinnamomum parthenoxylon, Priyangu, Alaktaka, Nardostachys jatamansi, Sila Varuni, Kapittha, Jatara Krumuka, Palika Ninga, Samrika, Sivada Bimba, Suvarnaksakalam, Mandubhyanga, as well as bark, and Tari.
三薄娑但㗚拏忙(去)斯(云甘松香)那莽難。莽嚕聞母羅計施眈(雲水蘇)忙(去)羅木囊(去)言。翳羅米夜杰啰曩卻設癡羅嚩利嚩澀比迦。但胡䕑你閻設多補澀波(迥香)訶[口*(隸-木+匕)]。蔬蹄草拏迦腳(白豆寇)句藍若(而夜反)底(都以反云完豆寇)頗啰諸啰劍。卻泮藍。娑縮奶閻地夜莽劍。戰荼。都嚕(蘇合香)瑟釰。缽啰娑坦娑縛計薩藍等類及膠汁。所謂龍惱香言陀羅娑。娑遮啰娑。安悉香。薰陸香設落翅勢嚩娑迦等。及余有膠樹香者。並隨本部善須合和。用諸草香根汁香花等三物。和為涂香。佛部供養。又諸香樹皮。及白栴檀香。沉水香。天木香。煎香等類。並以香果如前分別。和為涂香。蓮華部用。又諸香草根花果葉等。和為涂香。金剛部用。或有涂香具諸根果。先人所合香氣勝者。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。蓮華部用。或唯鬱金香和少龍惱香。以為涂香。金剛部用。又紫檀以為涂香。通於一切金剛等用。肉豆䓻腳句羅惹底(都以反)蘇末那。或濕沙蜜蘇澀咩羅缽孕瞿等。以為涂香。用獻一切女使者天。又甘松香濕沙蜜完豆䓻。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
【現代漢語翻譯】 現代漢語譯本 三薄娑但㗚拏忙（去）（Sambhogata-naman，意為受用）斯（云甘松香）那莽難。莽嚕聞母羅計施眈（雲水蘇）忙（去）羅木囊（去）言。翳羅米夜杰啰曩卻設癡羅嚩利嚩澀比迦。但胡䕑你閻設多補澀波（迥香）訶[口*(隸-木+匕)]。蔬蹄草拏迦腳（白豆蔻）句藍若（而夜反）底（都以反云完豆蔻）頗啰諸啰劍。卻泮藍。娑縮奶閻地夜莽劍。戰荼。都嚕（蘇合香）瑟釰。缽啰娑坦娑縛計薩藍等類及膠汁。所謂龍惱香言陀羅娑。娑遮啰娑。安悉香。薰陸香設落翅勢嚩娑迦等。及余有膠樹香者。並隨本部善須合和。用諸草香根汁香花等三物。和為涂香。佛部供養。又諸香樹皮。及白栴檀香。沉水香。天木香。煎香等類。並以香果如前分別。和為涂香。蓮華部用。又諸香草根花果葉等。和為涂香。金剛部用。或有涂香具諸根果。先人所合香氣勝者。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。蓮華部用。或唯鬱金香和少龍惱香。以為涂香。金剛部用。又紫檀以為涂香。通於一切金剛等用。肉豆䓻腳句羅惹底（都以反）（Krakucchada-jati，肉豆蔻種類）蘇末那。或濕沙蜜蘇澀咩羅缽孕瞿等。以為涂香。用獻一切女使者天。又甘松香濕沙蜜完豆䓻。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
【English Translation】 English version Sambhogata-naman (meaning 'enjoyment'), along with spikenard (considered costus). Maruvakamulakisedamam (considered Artemisia absinthium), along with Elam, Mirra, Tagara, Kimsuka, Bilva, and Vibhitaka. Tagarahuniyam sadapuspa (Guggulu). Sunti, Trnakakakkola (white cardamom), Kulanja (pronounced 'randra' and meaning lesser cardamom), Phalasarajakam, Karpuram. Sasuksmailam dhyayem. Candah, Turuska (storax), Srikah. Prasrtam svakasaram, along with kesara and similar gums and resins. This includes camphor, gandharasa, sakarasah, benzoin, frankincense, sallakishisivasa, and other resinous tree fragrances. These should be well-mixed according to their respective families. Use the three substances of fragrant grass, roots, sap, and flowers to make scented paste for offerings to the Buddha family. Also, use fragrant tree bark, white sandalwood, agarwood, Aquilaria agallocha, decocted fragrances, and similar items, along with fragrant fruits as previously described, to make scented paste for use by the Lotus family. Furthermore, use fragrant grass roots, flowers, fruits, leaves, etc., to make scented paste for use by the Vajra family. Alternatively, a scented paste containing all roots and fruits, or one previously prepared with a superior fragrance, can be used for all three families. Or, use only agarwood mixed with a little camphor as scented paste for offerings to the Buddha family. Or, use only white sandalwood mixed with a little camphor as scented paste for use by the Lotus family. Or, use only turmeric mixed with a little camphor as scented paste for use by the Vajra family. Also, use red sandalwood as scented paste, suitable for all Vajra deities, etc. Krakucchada-jati (nutmeg varieties), sumanah, or usira, mesasuksamela, prayangu, etc., can be used as scented paste to offer to all female messenger deities. Additionally, use spikenard, usira, and lesser cardamom as scented paste to offer to the consorts of Vidyarajas (wisdom kings). Furthermore, use white sandalwood, agarwood, and turmeric as scented paste to offer to Vidyarajas. Also, use the bark of various fragrant trees as scented paste.
。用獻諸使者。又隨所得香。以為涂香。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。用堅木香及以香花。若欲下悉地者。用根皮香花果。以為涂香。而供養之。和合香分。不應用於有情身份香。謂甲香麝香紫釤等香。及以酒酢。或過分者世不愛者。皆不應用供養之。又四種香。謂涂香末香顆香丸香。隨用一香。畫壇為花日別供養。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(上)歌啰阿(上)歌啰(一)薩嚩(無可反)苾地(二合)耶馱啰(二)布爾羝(三)莎嚩(去二合)訶
誦此真言。真言涂香。后誦所持真言。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。真言香已。奉獻本尊。
蘇悉地羯羅經分別燒香品第九
複次今說三部燒香法。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。隨通部用。列香名曰。室唎(二合)吠瑟吒(二合)劍汁娑折(云沙羅樹膝)啰娑。乾陀羅素香。安悉
【現代漢語翻譯】 現代漢語譯本：用（香）獻給諸位使者。又用隨處可得的香，做成涂香，獻給地居天（Bhumi-sthana-deva）。或者只用沉水香（Aquilaria agallocha）作為涂香，普遍用於三部（Trisvabhava）九種法等，以及明王妃（Vidyarajni）的一切處所。如果有特別製作的息災法（Shantikarma），就用白色香。如果是增益法（Paushtikakarma），就用黃色香。如果是降伏法（Abhicharukakarma），就用紫色無氣味的香。如果想要成就大的悉地（Mahasiddhi），就用之前的汁香以及香果。如果想要成就中的悉地（Madhyamasiddhi），就用堅木香以及香花。如果想要成就下的悉地（Adhamasiddhi），就用根、皮、香花、果實，做成涂香來供養。調和香料時，不應該使用有情身份的香，比如甲香、麝香、紫釤等香，以及酒、醋，或者過分及世人不喜愛的，都不應該用來供養。又有四種香，即涂香、末香、顆香、丸香，隨意使用一種香，在壇上畫花，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（上）歌啰阿（上）歌啰（一）薩嚩（無可反）苾地（二合）耶馱啰（二）布爾羝（三）莎嚩（去二合）訶 誦持此真言，加持涂香，之後誦持所修持的真言，清凈如法地奉獻給本尊。如果求取各種香而不能得到，就隨意取用涂香並以真言加持。再用本部的涂香真言，加持香后，奉獻給本尊。 《蘇悉地羯羅經》分別燒香品第九 再次，現在講述三部的燒香法。即沉水香（Aquilaria agallocha）、白檀香（Santalum album）、鬱金香（Curcuma longa）等，按照次第取用供養。或者三種香混合，普遍用於三部。或者取一種香，普遍用於各部。列出香的名稱：室唎（二合）吠瑟吒（二合）劍汁娑折（云沙羅樹膝）啰娑（Shala resin）。乾陀羅素香（Gandharasaugandhika）。安息香（Styrax benzoin）。
【English Translation】 English version: Use (incense) to offer to all the envoys. Also, use the incense that is readily available to make into scented paste (塗香, Tuxiang), and offer it to the earth-dwelling deities (Bhumi-sthana-deva). Or, use only eaglewood (沉水香, Chenshui Xiang) as scented paste, which is universally used in the three divisions (Trisvabhava), nine types of rituals, etc., as well as in all places of the Wisdom King's Consort (Vidyarajni). If there is a specially made pacifying ritual (Shantikarma), then use white incense. If it is a nourishing ritual (Paushtikakarma), then use yellow incense. If it is a subjugation ritual (Abhicharukakarma), then use purple, odorless incense. If you want to achieve great siddhi (Mahasiddhi), then use the previous juice incense and fragrant fruits. If you want to achieve middle siddhi (Madhyamasiddhi), then use hard wood incense and fragrant flowers. If you want to achieve lower siddhi (Adhamasiddhi), then use roots, bark, fragrant flowers, and fruits to make scented paste for offering. When blending incense, one should not use incense derived from sentient beings, such as musk (甲香, Jia Xiang), deer musk (麝香, She Xiang), purple arsenic (紫釤, Zi Shan), etc., as well as wine, vinegar, or excessive and unpopular items, which should not be used for offering. There are also four types of incense: scented paste (塗香, Tuxiang), powdered incense (末香, Moxian), granular incense (顆香, Ke Xiang), and ball incense (丸香, Wan Xiang). Use any one of these incenses to draw flowers on the altar and offer them separately each day. When you want to offer incense, vow and say: 'This incense is fragrant, like the wonderful incense of the heavens, pure and protective. I now offer it, hoping that you will accept it and fulfill my wishes.' The scented paste mantra says: Om agara agara sarva bhidyadharani burdhe svaha. Recite this mantra to bless the scented paste, then recite the mantra you are practicing, and offer it to the deity purely and according to the Dharma. If you cannot obtain various incenses, then take any scented paste and bless it with the mantra. Then use the scented paste mantra of the respective division, bless the incense, and offer it to the principal deity. Susiddhikara Sutra, Chapter 9: Distinguishing Incense Burning Furthermore, now I will explain the incense burning methods of the three divisions. That is, eaglewood (沉水香, Chenshui Xiang), white sandalwood (白檀香, Baitan Xiang), turmeric (鬱金香, Yujin Xiang), etc., should be taken and offered according to their order. Or, mix the three types of incense and use them universally for the three divisions. Or, take one type of incense and use it universally for each division. List of incense names: Sri-veshta, kampillaka (沙羅樹膝, Shala resin), Gandharasaugandhika, benzoin (安息香, Anxi Xiang).
香。娑落翅香。龍惱香。薰陸香。語苫地夜(二合)目劍。祇哩惹蜜訶梨勒。砂糖香附子。蘇合香。沉水香。嚩(引)落劍。白檀香。紫檀香。五葉松木香。天木香。囊里迦。缽哩閉攞嚩。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(二合)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。娑折啰娑香獻地居天。娑落翅香獻女使者。乾陀啰娑香獻男使者。龍惱香。乾陀羅娑香。娑折啰娑香。薰陸香。安悉香。薩落翅香。室唎(二合)吠瑟吒(二合)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。余花葉根等為下。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。應用薩折啰娑。沙糖。訶利勒。以和為香。供養彼等。又有五香。所謂沙糖。勢麗翼迦。薩折啰娑。訶梨勒。石蜜。和合為香。通於三部。一切事用。或有一香。遍通諸事。如上好香眾人所貴。上妙和香。如無是香。隨所得者。亦通三部。諸餘事用。如上所說合和香法。善須分別。應其所用。根葉花果。合時持獻。又有四種香。應須知之。所謂自性香。籌丸
【現代漢語翻譯】 現代漢語譯本 香。娑落翅香（一種香料）。龍惱香（一種香料）。薰陸香（乳香）。語苫地夜（梵語，意義不明）目劍。祇哩惹蜜訶梨勒（訶梨勒果的變種）。砂糖香附子（用砂糖浸泡過的香附子）。蘇合香（一種香料）。沉水香（沉香）。嚩（引）落劍（梵語，意義不明）。白檀香（白檀）。紫檀香（紫檀）。五葉松木香（五葉松的木材香）。天木香（一種香料）。囊里迦（梵語，意義不明）。缽哩閉攞嚩（梵語，意義不明）。烏施藍（梵語，意義不明）。石蜜（冰糖）。甘松香（甘松）。及香果等。若欲成就三部真言法者，應合和香。室唎（二合）吠瑟吒迦樹汁香（一種樹的汁液製成的香），遍通三部（指息災、增益、敬愛三部）。及通獻諸天。安悉香（安息香）通獻藥叉（夜叉）。薰陸香通獻諸天天女。娑折啰娑香（一種香料）獻地居天。娑落翅香獻女使者。乾陀啰娑香（一種香料）獻男使者。龍惱香。乾陀羅娑香。娑折啰娑香。薰陸香。安悉香。薩落翅香。室唎（二合）吠瑟吒（二合）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，余花葉根等為下。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，應用薩折啰娑，沙糖，訶利勒，以和為香，供養彼等。又有五香，所謂沙糖，勢麗翼迦（梵語，意義不明），薩折啰娑，訶梨勒，石蜜，和合為香，通於三部，一切事用。或有一香，遍通諸事，如上好香眾人所貴。上妙和香，如無是香，隨所得者，亦通三部，諸餘事用。如上所說合和香法，善須分別，應其所用。根葉花果，合時持獻。又有四種香，應須知之。所謂自性香，籌丸
【English Translation】 English version Fragrance. Sarala incense (a type of incense). Dragon brain incense (a type of incense). Frankincense. Yu Shan Di Ye (Sanskrit, meaning unknown) Mujian. Qili Ruo Mi Helile (a variant of the Helile fruit). Sugar Cyperus rotundus (Cyperus rotundus soaked in sugar). Storax. Agarwood. Wa (introduction) Luo Jian (Sanskrit, meaning unknown). White sandalwood. Red sandalwood. Five-needle pine wood incense (fragrance from five-needle pine wood). Tianmu incense (a type of incense). Nang Li Jia (Sanskrit, meaning unknown). Bo Li Bi Luo Wa (Sanskrit, meaning unknown). Wu Shi Lan (Sanskrit, meaning unknown). Rock candy. Nard. And fragrant fruits, etc. If you wish to accomplish the mantra practices of the Three Families (referring to the three sections of Kriya Tantra), you should blend these fragrances. Shili (two combined) Weisheta tree sap incense (incense made from the sap of a certain tree), universally applicable to the Three Families (pacifying, increasing, and subjugating). And also for offerings to all the Devas. Benzoin is used for offerings to Yakshas (night demons). Frankincense is used for offerings to all the heavenly goddesses. Sazhela incense (a type of incense) is offered to the earth-dwelling Devas. Sarala incense is offered to female messengers. Gandharva incense (a type of incense) is offered to male messengers. Dragon brain incense. Gandharva incense. Sazhela incense. Frankincense. Benzoin. Sarala incense. Shili (two combined) Weisheta (two combined) Jia incense. These seven resinous incenses, when blended and burned, are universally applicable to nine types of rituals. It is said that these seven incenses are the most excellent. Resinous incense is superior, hard wood incense is medium, and the remaining flowers, leaves, roots, etc., are inferior. Storax, agarwood, turmeric, and other incenses, when blended, are the best. Adding white sandalwood and sugar makes the second-best incense. Adding benzoin and frankincense makes the third-best incense. Any one of these three blended incenses can be used universally for all purposes. Also, for earth-dwelling Devas and for protection, Sazhela, sugar, and Helile should be blended into incense and offered to them. There are also five incenses, namely sugar, Shili Yijia (Sanskrit, meaning unknown), Sazhela, Helile, and rock candy, blended together as incense, applicable to the Three Families and all purposes. Or there is one incense that is universally applicable to all purposes, such as the good incense mentioned above, which is valued by many. If such excellent blended incense is not available, whatever incense is obtained can also be used for the Three Families and other purposes. The above-mentioned methods of blending incense should be carefully distinguished and used appropriately. When blending roots, leaves, flowers, and fruits, hold and offer them. There are also four types of incense that should be known, namely self-nature incense, counting beads
香。塵末香。作丸香。亦須要知應用之處。若扇底迦法。用籌丸香。若阿毗遮嚕迦法。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。置以沙糖。和塵末香樹膠香。應用好蜜合和丸香。或以蘇乳沙糖替蜜。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。而真言香。然後誦所持真言。合和香法。不置甲麝紫釤等香。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。燒香真言曰。
阿(上)歌啰阿(上)歌啰(一)薩嚩(同上)苾地(二合)耶馱啰(二)布爾羝(三)莎嚩(去二合)訶(四)
誦此真言。真言香。后誦所持真言。真言香燒。如法獻故。
蘇悉地羯羅經燃燈法品第十
複次當說三品燃燈法。以依法故。令諸天仙歡喜成就。以金以銀以赤熟銅。或以瓷瓦而作燈盞。此五種中。隨法取用。本神歡喜。作燈炷法。白㲲花作。或新㲲布作。或耨句羅。樹皮絲作。或新凈布作。用諸香油眾所樂者。或用諸香蘇油。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。
【現代漢語翻譯】 現代漢語譯本 香、塵末香、作丸香，也需要知道它們的應用之處。如果是息災法（扇底迦法，Śāntika-karma），用籌丸香；如果是降伏法（阿毗遮嚕迦法，Abhicāruka-karma），用塵末香；如果是增益法（補瑟徴迦法，Puṣṭika-karma），用作丸香。總攝一切，用自性香，混合籌丸香，加入砂糖，和塵末香、樹膠香。應用好的蜂蜜調和丸香，或者用酥油、牛奶、砂糖代替蜂蜜來調和香。自性香上，應該放少許酥油。如果想要求得相應本尊所燒的香，如果得不到，就用現有的香，先通用於相應的本尊，先誦此本尊的香真言，然後誦所持的真言。混合香的方法，不加入甲香、麝香、紫釤等香，也不應用末你也等來混合香，也不要過分，導致產生惡氣而沒有香氣。用這些林野樹香、膠香，能夠轉變一切諸人的意願，諸天常常食用，我現在將要獻上，希望哀憐我而接受。燒香真言如下： 阿（上）歌啰阿（上）歌啰（一）薩嚩（同上）苾地（二合）耶馱啰（二）布爾羝（三）莎嚩（去二合）訶（四） 誦此真言，加持香，然後誦所持的真言，加持香后焚燒，如法獻供。 《蘇悉地羯羅經》燃燈法品第十 再次，應當說三種燃燈法。因為依法行事，能令諸天仙歡喜成就。用金、銀、赤熟銅，或者用瓷瓦來製作燈盞。這五種中，根據不同的法事選用。本尊會感到歡喜。製作燈芯的方法，用白㲲花製作，或者用新㲲布製作，或者用耨句羅樹皮絲製作，或者用新凈布製作。用各種香油，大眾所喜愛的，或者用各種香蘇油。息災法，用上等香油；增益法，用次等香油；降伏法，用下等香油。如果是各種香木油，息災法用；如果是油麻油，增益法用。
【English Translation】 English version Fragrant substances, powdered incense, and incense balls – it is also necessary to know where to apply them. For Śāntika-karma (pacifying rites), use incense sticks; for Abhicāruka-karma (subjugation rites), use powdered incense; for Puṣṭika-karma (increasing rites), use incense balls. To encompass everything, use self-nature incense, mix incense sticks, add sugar, and combine powdered incense with tree resin. Use good honey to mix incense balls, or use ghee, milk, and sugar instead of honey to mix the incense. On self-nature incense, a little ghee should be added. If you want to obtain the incense burned by the corresponding deity, if you cannot obtain it, use the existing incense, first dedicate it to the corresponding deity, first recite the incense mantra of this deity, and then recite the mantra you hold. The method of mixing incense does not include musk, purple sandalwood, or other fragrances, nor should you use '末你也' etc. to mix the incense, and do not overdo it, causing a bad smell and no fragrance. Using these forest tree fragrances and resin fragrances can transform the wishes of all people, which the devas often eat. I am now going to offer it, hoping that you will have compassion and accept it. The incense burning mantra is as follows: Ā(upper) ga ra ā(upper) ga ra (1) sa va (same as above) bi di (two combined) ye tuo ra (2) bu er di (3) suo wa (departing two combined) he (4) Recite this mantra to bless the incense, then recite the mantra you hold, bless the incense and burn it, offering it according to the Dharma. Susiddhikara Sutra, Chapter 10 on the Lamp Lighting Ritual Furthermore, I shall now describe the three types of lamp lighting rituals. Because of acting according to the Dharma, it makes the devas and immortals happy and accomplished. Use gold, silver, red-ripe copper, or porcelain to make the lamp. Among these five types, choose according to the different Dharma practices. The deity will be pleased. The method of making the wick is to use white cotton flowers, or new cotton cloth, or silk from the bark of the Nouchula tree, or new clean cloth. Use various fragrant oils that are liked by the public, or use various fragrant ghee oils. For Śāntika-karma, use the best fragrant oil; for Puṣṭika-karma, use the second-best fragrant oil; for Abhicāruka-karma, use the lowest fragrant oil. If it is various fragrant wood oils, use it for Śāntika-karma; if it is sesame oil, use it for Puṣṭika-karma.
若白芥子油阿毗遮嚕迦用。阿(去)怛娑果油真言妃後用。及諸女仙用。若諸果油真言主用。若苦樹果油諸天用。及摩訶迦羅用。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。用犬完脂。諸油之中。牦牛蘇上。擇通三部。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。若諸蕊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。如上略說燃燈法則。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。然凈除怋。我今奉獻。哀愍垂受。燈真言曰。
唵(同上)(一)阿(上)路迦野阿(上)路迦野(二)薩嚩苾地(二合)耶馱啰(三)布爾羝(四)莎嚩(去二合)訶(五)
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十一
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。末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
【現代漢語翻譯】 現代漢語譯本：如果使用白芥子油，則用於阿毗遮嚕迦（驅魔法）。阿怛娑果油用於真言妃后。以及各位女仙。如果使用各種果油，則用於真言主。如果使用苦樹果油，則用於諸天以及摩訶迦羅（大黑天）。如果用魚脂，則用於祭祀鬼。如果用各種畜生脂，則用於祭祀藥叉（夜叉）。如果用拔羅得雞油或麻子油，則用於祭祀下類天，以及四姊妹遮門荼（ चा मुण्डा，Cāmuṇḍā）等。如果在寒林中喚起吠多羅（वेताल，Vetāla），則用犬的全部脂肪。在各種油脂之中，牦牛酥最好，可通用三部。另外，白牛酥用於扇底迦（息災法），黃牛酥用於補瑟徴迦（增益法），烏牛酥用於阿毗遮嚕迦（驅魔法）。如果有所屬的本部，則分別按照各自的儀軌使用。如果用花蕊中所生的油，則用於補瑟徴迦（增益法）。如果用各種香中所生的油，則用於扇底迦（息災法）。如果用惡臭氣味的油，則用於阿毗遮嚕迦（驅魔法）。以上簡略地說明了燃燈的法則，要好好地觀察。即使這裡沒有說到，也應當仔細地使用。即使有燈油，如果不按照所屬的部，則用本部的真言來加持它，也可以用來供養。燈能夠去除障礙，然後清凈污穢。我現在奉獻燈，希望您哀憐並接受。燈的真言是： 唵（om，種子字）（一）阿（上）路迦野阿（上）路迦野（二）薩嚩（ सर्व，sarva，一切）苾地（bhūmi，地）耶馱啰（三）布爾羝（四）莎嚩（ स्वाहा，svāhā，成就）訶（五） 誦此真言后，接著誦本持真言來加持它。再次進行凈法，爲了去除各種過失，如前面品中所說，按照儀軌進行修持。 蘇悉地羯羅經 獻食品第十一 再次，我說應當獻食的方法，令諸天仙都歡喜，迅速獲得成就。簡略地說獻食，應該用圓根、長根的各種水果，酥餅、油餅各種羹湯等，或者各種粥以及各種飲食。這四種食物可以普遍地獻給各個部。末惹布啰迦果可以普通地用於三部。又以石榴果、注那果也可以通用三部。按照次第，各自通用一部。
【English Translation】 English version: If white mustard seed oil is used, it is for Abhicāruka (exorcism). Ātasa fruit oil is for mantra consorts, as well as various female deities. If various fruit oils are used, they are for the mantra lord. If bitter tree fruit oil is used, it is for the devas (gods) and Mahākāla (大黑天，Great Black One). If fish fat is used, it is for offering to ghosts. If various animal fats are used, they are for offering to yakshas (夜叉，Yaksha). If Baradē chicken oil or sesame oil is used, it is for offering to lower-class devas, as well as the four sisters Cāmuṇḍā (चा मुण्डा，Cāmuṇḍā), etc. If one raises a Vetāla (वेताल，Vetāla) in a charnel ground, use the complete fat of a dog. Among various oils, yak butter is the best, and can be used for all three sections. In addition, white cow butter is for Śāntika (pacification rites), yellow cow butter is for Puṣṭika (increase rites), and black cow butter is for Abhicāruka (exorcism). If there is an affiliated original section, then use them separately according to their respective rituals. If oil produced from flower stamens is used, it is for Puṣṭika (increase rites). If oil produced from various fragrances is used, it is for Śāntika (pacification rites). If oil with a foul odor is used, it is for Abhicāruka (exorcism). The above briefly describes the rules for lighting lamps; observe them well. Even if it is not mentioned here, it should be used carefully. Even if there is lamp oil, if it does not follow the affiliated section, then bless it with the mantra of the original section, and it can also be used for offerings. The lamp can remove obstacles and then purify defilements. I now offer the lamp, hoping you will have compassion and accept it. The lamp mantra is: Oṃ (om, seed syllable) (1) Ā (upward) Lokāya Ā (upward) Lokāya (2) Sarva (सर्व，sarva, all) Bhūmi (bhūmi, earth) Yadharā (3) Pūrtī (4) Svāhā (स्वाहा，svāhā, accomplishment) (5) After reciting this mantra, then recite the original holding mantra to bless it. Perform purification rites again to remove various faults, as mentioned in the previous chapter, and practice according to the ritual. Susiddhikara Sutra, Chapter Eleven: Offering Food Again, I will speak of the method of offering food, so that all the devas and immortals will be pleased and quickly attain accomplishment. Briefly speaking of offering food, one should use various fruits with round roots and long roots, ghee cakes, oil cakes, various soups, etc., or various porridges and various foods. These four types of food can be universally offered to all sections. The Maja-puraka fruit can be commonly used for all three sections. Also, pomegranate and Juna fruit can also be commonly used for all three sections. According to the order, each is commonly used for one section.
。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。菆子果。尾羅果。你跛啰果。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。若欲如意奉獻。應取女名果。所謂柿子杏桃等果。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。嚩拏果。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。隨睹其味而用獻之。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。微那唎根。通一切用。復有奇美味。草根枝葉亦通奉獻。非直天神人中亦用。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。微那唎根。嚩也賜根。俱舉知根。及余圓根。從水生者。蓮花部用。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。如是圓根蓮花部用。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。說斯圓根。長根生長。及所用如法類如是。若蔥蒜韭根。及餅味極臭辛苦等。不應用獻。莎悉底食。烏路比迦食。布波食。嚩拏迦食。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。儐抳拏句釋迦食。阿輸(去)迦嚩侈也食。指室羅食。餅食。過羅叱瑟吒迦食。賒句離也食。缽缽吒食。布刺拏食。莽沙布波食。微諾鐸迦食。補沙嚩多食。羅嚩抳迦(引)食。檗部迦(引)啰迦食。俱矩知食。啰莽迦(引)食。桁娑食。昔底迦食。缽㗚香指里迦食。室利布啰迦食。吠瑟微迦食。瞋諾迦食。吒那啰迦食。愚拏捕啰迦食。質但羅布波食。卻若啰食。愚拏缽缽吒。失䔖伽吒迦食。竭多食。種種檗避侈儐拏布波食。啰若桁娑食。娑若迦食。竭㗚多布啰迦食。劫謨徴迦食。句娑里迦食。三補吒食。舍拏嚩食。訶哩儜食。釋句囊食。弭曩食。種種缽啰抳悖㗚瑟吒迦食。地比迦食。若羅訶悉底你閻食。羯羯啰儐拏。迦食。嚩羅伽(去)多食。嚩底徴迦食。乞澀(二合)底迦食。伽若羯哩抳迦食等。如上等食。或用粆糖作。或以蘇油。或以油麻知作。如其本部隨法而用。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。蓮花部
【現代漢語翻譯】 現代漢語譯本：隨其部（根據其所屬的部）。依據上、中、下三種等級來使用供品。像這樣分別供奉，迅速獲得成就。宣說這種圓滿的根源，使善根增長，以及所用的如法之物就是這樣。如果像蔥、蒜、韭菜根，以及餅等味道極其臭、辛苦的食物，不應用於供獻。可以供獻莎悉底食（吉祥食物），烏路比迦食（柔軟食物），布波食（花朵食物），嚩拏迦食（樹葉食物），以及其他粉末製成的食物，或者製作各種胡麻團食（芝麻團），或者製作各種白糖食物，歡喜團食（快樂團），莽度失食（精美食物），毗拏迦食（樂器食物），儐抳拏句釋迦食（豐盛的釋迦食物），阿輸迦嚩侈也食（無憂樹食物），指室羅食（指環食物），餅食，過羅叱瑟吒迦食（堅硬食物），賒句離也食（鏈條食物），缽缽吒食（薄餅），布刺拏食（完整食物），莽沙布波食（豆花），微諾鐸迦食（特殊食物），補沙嚩多食（營養食物），羅嚩抳迦食（鹽味食物），檗部迦啰迦食（甜味食物），俱矩知食（彎曲食物），啰莽迦食（美味食物），桁娑食（天鵝食物），昔底迦食（土地食物），缽㗚香指里迦食（香料食物），室利布啰迦食（吉祥城市食物），吠瑟微迦食（特殊形狀食物），瞋諾迦食（憤怒食物），吒那啰迦食（雷電食物），愚拏捕啰迦食（糖蜜食物），質但羅布波食（彩色花朵），卻若啰食（酥油食物），愚拏缽缽吒（糖蜜薄餅），失䔖伽吒迦食（角狀食物），竭多食（凝乳食物），各種檗避侈儐拏布波食（豐盛的供養花朵），啰若桁娑食（國王天鵝食物），娑若迦食（黃金食物），竭㗚多布啰迦食（凝乳完整食物），劫謨徴迦食（裝飾食物），句娑里迦食（小杯食物），三補吒食（三層食物），舍拏嚩食（亞麻食物），訶哩儜食（綠色食物），釋句囊食（釋迦果食物），弭曩食（魚形食物），各種缽啰抳悖㗚瑟吒迦食（特殊形狀食物），地比迦食（島嶼食物），若羅訶悉底你閻食（紅色吉祥食物），羯羯啰儐拏迦食（豐盛的混合食物），嚩羅伽多食（上等食物），嚩底徴迦食（圓形食物），乞澀底迦食（田地食物），伽若羯哩抳迦食（大象食物）等。像以上這些食物，或者用粆糖製作，或者用酥油，或者用芝麻油製作。根據其所屬的本部，依照儀軌使用。依法奉獻，迅速獲得成就。米粉食物屬於佛部，用於息災和增上成就。如果是一切麥麵食物，屬於蓮花部（Padma 部）。
【English Translation】 English version: According to its respective Kula (family or lineage). Offerings should be made according to the superior, middle, and inferior grades. By making such distinctions, swift accomplishment is attained. This speaks of the complete root, the growth of good roots, and the proper use of things according to Dharma. Roots such as onions, garlic, and leeks, as well as cakes and other extremely foul-smelling and bitter things, should not be used as offerings. One may offer Śasiddhi food (auspicious food), Ulupika food (soft food), Pūpa food (flower food), Vaṇaka food (leaf food), and other foods made of powder, or various sesame balls, or various white sugar foods, joyful balls, Māṅduś food (delicious food), Viṇāka food (musical instrument food), Piṇīṇāku Śākya food (abundant Shakya food), Aśoka Vaṭya food (Ashoka tree food), finger-shaped food, cake food, Goracista food (hard food), Śākuliya food (chain food), Pappaṭa food (thin pancake), Pūraṇa food (complete food), Māṣa Pūpa food (bean curd), Vinodaka food (special food), Puṣpavat food (nutritious food), Lavaṇika food (salty food), Garbhakāraka food (sweet food), Kukuji food (curved food), Rāmaṅka food (delicious food), Haṅsa food (swan food), Kṣitika food (earth food), Patrakaṅgulika food (spice food), Śrīpūraka food (auspicious city food), Vaiṣṇavika food (special shape food), Kinnaka food (angry food), Ṭānaraka food (thunder food), Guṇapūraka food (molasses food), Citra Pūpa food (colored flower), Kyojara food (ghee food), Guṇapappaṭa (molasses pancake), Śṛṅgāṭaka food (horn-shaped food), Kaṭa food (curd food), various Garbhavicitra Piṇḍa Pūpa food (abundant offering flowers), Rāja Haṅsa food (king swan food), Svarṇaka food (golden food), Ghṛtapūraka food (ghee complete food), Kapimocaka food (decorated food), Kuśalika food (small cup food), Saṃpuṭa food (three-layered food), Śaṇava food (flax food), Hariṇī food (green food), Śākuna food (Shakya fruit food), Miṇa food (fish-shaped food), various Prāṇibhairava Bhṛṣṭaka food (special shape food), Dvipika food (island food), Yaro Hastiniyama food (red auspicious food), Karkarapiṇḍaka food (abundant mixed food), Varāghāta food (superior food), Vaṭicika food (round food), Kṣattika food (field food), Gaja Karīṇika food (elephant food), and so on. Such foods as mentioned above, either made with sugar candy, or with ghee, or with sesame oil, should be used according to their respective Kula and in accordance with the Dharma. By offering them according to the Dharma, swift accomplishment is attained. Rice flour food belongs to the Buddha Kula, and is used for pacifying and increasing accomplishments. If it is all wheat flour food, it belongs to the Padma Kula (Lotus family).
。作補瑟徴迦及中成就。若油麻豆子食。金剛部。作阿毗遮嚕迦及下成就等。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。蓮花部用。若歡喜團食。金剛部用。若布波迦(引)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。最後美味者。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。先敷巾果葉等而為莊嚴。先置莎悉底迦食。烏路比迦食。布波食。如是先作三部共同。復如本部所須飲食。隨力獻之。以粳米飯。六十日熟粳米飯。大麥乳飯。不種自生粳米飯。粟米飯應須獻者依法獻之。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。補瑟徴迦法為中成就。阿毗遮嚕迦法為下成就。供獻飯食根果飯粥。依上中下而奉獻之。扇底迦法上。佛部補瑟徴迦法中。蓮花部阿毗遮嚕迦法下。金剛部。最上悉地及與中下。善須依法。隨類應知。羹臛之中。味甘甜者扇底迦用。味酢甜者補瑟徴迦用。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。謂故麻粳米豆子等。阿毗遮嚕迦用
【現代漢語翻譯】 現代漢語譯本：製作補瑟徴迦（滋養）和中等成就時，如果用油麻豆子作為食物，則屬於金剛部。製作阿毗遮嚕迦（降伏）及下等成就等，可以使用一切食物，其中用白糖裝飾的食物，佛部應當經常用來供獻。如果用室利吠瑟吒迦（吉祥勝）食物，則屬於蓮花部。如果用歡喜團食物，則屬於金剛部。如果用布波迦（花餅）食物，則供養藥叉。如果用女名食物，則供養真言妃后。女名食物指的是劍謨里食、缽缽徴食。在這些食物中，最後的美食用於祈求上等成就而奉獻。按照食物美味的順序，其餘兩部享用。這裡沒有全部列出，可以根據所製作的食物，供養八部等。獻食的時候，先鋪設巾果葉等作為莊嚴。先放置莎悉底迦（吉祥）食、烏路比迦（增長）食、布波（花）食。這樣先製作三部共同的供品。再根據本部所需的飲食，盡力供獻。可以用粳米飯、六十日成熟的粳米飯、大麥乳飯、不種植自然生長的粳米飯、粟米飯等，按照儀軌供獻。以及各種香味奇美的羹臛，以及各種豆臛，用來奉獻。用牛奶煮的大麥飯，以及不種植自然生長的粳米飯，用於祈求上等成就。粳米及飯，六十日成熟的粳米飯，用於祈求中等成就。粟米及飯，用於祈求下等成就。扇底迦（息災）法為上等成就，補瑟徴迦（滋養）法為中等成就，阿毗遮嚕迦（降伏）法為下等成就。供獻飯食根果飯粥，依照上中下而奉獻。扇底迦法對應佛部，補瑟徴迦法對應蓮花部，阿毗遮嚕迦法對應金剛部。最上悉地以及中下悉地，應當善於依照儀軌，根據類別瞭解。羹臛之中，味道甘甜的用於扇底迦法，味道酸甜的用於補瑟徴迦法，味道苦辛淡的用於阿毗遮嚕迦法。乳粥用於扇底迦法，石榴粥、酪粥等用於補瑟徴迦法，訖娑啰粥（用陳舊的麻、粳米、豆子等製作）用於阿毗遮嚕迦法。
【English Translation】 English version: When making Pushtikar (Nourishing) and intermediate accomplishments, if sesame and bean seeds are used as food, it belongs to the Vajra family. When making Abhicharuka (Subjugating) and lower accomplishments, all kinds of food can be used, among which food decorated with white sugar should always be used for offerings in the Buddha family. If Shri Veshtaka (Auspicious Victory) food is used, it belongs to the Lotus family. If joyful ball food is used, it belongs to the Vajra family. If Bupaka (Flower Cake) food is used, it is for Yakshas. If female-named food is used, it is for Mantra Consorts. Female-named food refers to Kshumori food and Patpatring food. Among these foods, the last delicious one is used for offering to seek supreme accomplishment. According to the order of deliciousness, the other two families enjoy it. This is not fully listed here, and the eight families can be offered according to the food made. When offering food, first lay out cloths, fruits, leaves, etc. as decorations. First place Shashthika (Auspicious) food, Ulupika (Increasing) food, and Bupa (Flower) food. In this way, first make offerings common to the three families. Then, according to the food needed by the respective family, offer as much as possible. Rice, sixty-day-matured rice, barley milk rice, uncultivated self-growing rice, and millet rice can be used, and offerings should be made according to the ritual. Also, various fragrant and delicious soups and stews, as well as various bean stews, are offered. Barley rice cooked with milk and uncultivated self-growing rice are used to seek supreme accomplishment. Rice and sixty-day-matured rice are used to seek intermediate accomplishment. Millet and rice are used to seek lower accomplishment. Shantikarma (Pacifying) is for supreme accomplishment, Pushtikarma (Nourishing) is for intermediate accomplishment, and Abhichakarma (Subjugating) is for lower accomplishment. Offerings of food, roots, fruits, rice, and porridge are made according to the upper, middle, and lower levels. Shantikarma corresponds to the Buddha family, Pushtikarma corresponds to the Lotus family, and Abhichakarma corresponds to the Vajra family. For the highest Siddhi and the middle and lower Siddhis, one should be good at following the rituals and understanding according to the categories. Among the soups and stews, those with a sweet taste are used for Shantikarma, those with a sour and sweet taste are used for Pushtikarma, and those with a bitter, spicy, and bland taste are used for Abhichakarma. Milk porridge is used for Shantikarma, pomegranate porridge and cheese porridge are used for Pushtikarma, and Kichara porridge (made with old hemp, rice, beans, etc.) is used for Abhichakarma.
。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(引)弭迦食者。應獻莎悉底食。烏路比迦食。及餘力所辨食。粆糖酪飯根果乳粥等是也。此迦(引)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(引)弭迦食中。加三兩種上異飲食是也。于獻法中。見有用烏肥嚕食者。以前迦(引)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。見有薩嚩薄底迦食者。娑也里迦食。陵祇里迦食。[廿/庇/舌]沒梨耶食。底羅比瑟吒劍食。酪飯根果。於前所說食中。隨取一兩味。置之。稻穀花諸花及葉。盛以大器。置水滿中。遠持誦處而棄是也。于獻法中。見有扇底迦食者。當用莎悉底。乳粥稻穀花。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
【現代漢語翻譯】 現代漢語譯本：如前面所說的各種情況。各種食物的味道等，或許隨著地方的不同而有種種差異。觀察食物的上、中、下等品質，然後奉獻。或者有些味道是大眾所稱讚的，或者自己喜愛的，應該拿來供獻佛。或者有些本部的真言中說了供獻食物的次第，應該依照它來做。如果和它不同，就不能成就。食物中顯著的，以及有惡臭的，金剛部用前面所說的涂香、燈、食物等，各自依照本部的息災等法，按照品類來做。觀察真言的性質是喜悅還是憤怒，再次觀察它。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，前面所供獻的食物，隨自己的能力來供獻。在供獻的方法中，見到有用迦弭迦（Kāmika，渴望的）食物的，應該供獻莎悉底（Śāsti，調伏）食物、烏路比迦（Ulubika）食物，以及其餘能力所能辦到的食物。比如糖、酪、飯、根、果、乳粥等。這個迦弭迦食物，可以普遍供獻一切，唯獨阿毗遮嚕迦（Abhicāruka，降伏法）除外。在供獻的方法中，見到有用徴質睹路（Ciṅgcitruta）食物的，應該在迦弭迦食物中，加上三兩種上等的不同飲食。在供獻的方法中，見到有用烏肥嚕（Ubhiru）食物的，把前面的迦弭迦食物加倍增多地放置。在供獻的方法中，見到有用三白食的，應該是牛奶、奶酪、酥油飯。又見到有三甜食的，酥油、蜂蜜、牛奶飯。在供獻的方法中，見到有用薩嚩薄底迦（Sarva-bhautika，一切有情）食物的，娑也里迦（Sāyalika）食物、陵祇里迦（Liṅgilika）食物、[廿/庇/舌]沒梨耶（Bhimariya）食物、底羅比瑟吒劍（Tilapiṣṭakaṃ）食物、奶酪飯、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，盛在大的器皿中，裝滿水，遠遠地拿到持誦的地方丟棄。在供獻的方法中，見到有用扇底迦（Śāntika，息災）食物的，應當用莎悉底、乳粥、稻穀花、酥油蜜、牛奶，以及用牛奶煎的大麥飯、徴若布羅（Ciṅgra-pura）等食物，一定能夠消除災難，不要懷疑。在供獻的方法中，見到有用補瑟徴迦（Puṣṭika，增益）食物的，應該用奶酪飯、奶酪粥，歡喜。
【English Translation】 English version: As previously explained in each case. The flavors of various foods, etc., may vary according to the location. Observe the upper, middle, and lower qualities and offer them accordingly. Or, if there are flavors praised by the public, or those that one cherishes, they should be offered to the Buddha. Or, if the Tantra of a particular lineage specifies the order of offering food, it should be followed. If it differs from that, accomplishment will not be attained. Foods that are prominent, as well as those with foul odors, are used in the Vajra family with the previously mentioned scented ointments, lamps, and foods, etc., each according to the pacifying rites of their respective lineages. Observe whether the nature of the mantra is joyful or wrathful, and observe it again. Then, what is to be accomplished? Further, carefully examine what wishes are to be fulfilled. Once this is understood, offer the previously offered food according to your ability. In the methods of offering, if you see the use of Kāmika (desiring) food, you should offer Śāsti (subduing) food, Ulubika food, and other foods that can be prepared according to your ability, such as sugar, yogurt, rice, roots, fruits, milk porridge, etc. This Kāmika food can be offered universally, except for Abhicāruka (subjugation rites). In the methods of offering, if you see the use of Ciṅgcitruta food, you should add three or two kinds of superior and different foods to the Kāmika food. In the methods of offering, if you see the use of Ubhiru food, you should double and increase the amount of the previous Kāmika food. In the methods of offering, if you see the use of three white foods, it should be milk, cheese, and ghee rice. If you see the use of three sweet foods, it should be ghee, honey, and milk rice. In the methods of offering, if you see the use of Sarva-bhautika (all beings) food, Sāyalika food, Liṅgilika food, Bhimariya food, Tilapiṣṭakaṃ food, yogurt rice, roots, and fruits, take one or two flavors from the previously mentioned foods and place them. Rice flowers, various flowers, and leaves, placed in a large vessel, filled with water, should be taken far away from the place of recitation and discarded. In the methods of offering, if you see the use of Śāntika (pacifying) food, you should use Śāsti, milk porridge, rice flowers, ghee honey, milk, and barley rice fried with milk, Ciṅgra-pura food, etc., which will surely eliminate disasters without doubt. In the methods of offering, if you see the use of Puṣṭika (increasing) food, you should use yogurt rice, yogurt porridge, joyfully.
團。烏路比迦。粆糖。室唎吠瑟吒迦(引)等食。決能滿愿。無懷疑也。于獻法中。見有阿毗遮嚕迦食者。應用赤粳米飯。或用句捺啰嚩子。或染作赤色飯。或油麻餅。娑布跛迦。[廿/庇/舌]沒梨也(二合)訖娑啰粥等。決能降魔。無懷疑也。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。及蜜粆糖。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(引)正葉味等。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。后以蓮葉。缽羅勢葉。諸乳樹葉。或新㲲布等。敷設其上。後下諸肴膳。依用此葉。扇底迦。用水生諸葉。及余奇樹葉等或芭蕉等。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。后敷諸葉。當凈洗手漱口咽水。次須下食。先下
【現代漢語翻譯】 團（Tuan）。烏路比迦（Wulubijia）。粆糖（Shatang）。室唎吠瑟吒迦（Shiliweishetajia）（引）等食物，決定能夠滿足願望，無需懷疑。在獻法中，如果見到有阿毗遮嚕迦（Abizhelujia）食物，應該用赤粳米飯，或用句捺啰嚩子（Junaluozi），或染成赤色的飯，或油麻餅，娑布跛迦（Suobojia），[廿/庇/舌]沒梨也（Moliye）（二合）訖娑啰粥等，決定能夠降伏魔障，無需懷疑。如果持誦藥叉（Yaksha）真言，沒有獻食之法，應該依照此法而奉獻。應當用赤粳米飯，根、果、蜜水，以及蜜粆糖（Mishatang），米粉餅等。持誦女天真言等，應該獻羹飯、豆子臛（huo）等各種甜漿水，缽啰拏（Boluo），缽哩瑟吒迦（Bolishizhajia）（引）正葉味等，以及各種果子，一切女天應該獻這些食物。想要尋求上等成就，本部獻法，應該依照此獻。有各種飲食、根、果、香等，眾人共同談論，其味道美好且多而珍貴，如此上等美味，爲了尋求上等成就而奉獻。如上簡略說明各種獻食之法，各自隨著本部所求之事法，都已經簡略陳述。或者在其他地方，飲食味道不同，觀察其顏色味道，隨著種類獻上。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，然後用蓮葉、缽羅勢葉（Boluoshiye）、各種乳樹葉，或新的㲲布等，鋪設在上面，然後放下各種佳餚膳食。依用這些葉子，扇底迦（Shandijia），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（Bushezhengjia），用拔羅得計樹葉（Baladejishu），閼伽樹葉（Eqieshuye），或隨時得到的。又阿毗遮嚕迦（Abizhelujia），用雌樹名葉，指芭蕉始生的葉子，或蓮葉，以及苦樹葉等。又女仙真言，用缽隸迦使干樹葉（Bolijieshigan），又地居天等，用草。尋求上、中、下法，要善於知曉理解。先涂灑地面，后鋪設各種葉子，應當乾淨地洗手漱口咽水，其次需要放下食物，先下 現代漢語譯本
【English Translation】 Tuan. Wulubijia (Urubija, meaning uncertain). Shatang (sugar). Shiliweishetajia (Shrīvaisheshthaka, meaning uncertain) and other foods, will definitely fulfill wishes, without any doubt. In the offering rituals, if you see Abizhelujia (Abhicharuka, meaning related to black magic) food, you should use red japonica rice, or use Junaluozi (meaning uncertain), or dye the rice red, or sesame cakes, Suobojia (meaning uncertain), [廿/庇/舌] Moliye (meaning uncertain) Kritsara porridge, etc., which will definitely subdue demons, without any doubt. If you are reciting the Yaksha (a type of spirit) mantra and there is no food offering method, you should follow this method to offer. You should use red japonica rice, roots, fruits, honey water, and honey sugar, rice flour cakes, etc. When reciting the mantras of female deities, you should offer soups, rice, bean stews, and various sweet beverages, Boluo (Prana, meaning life force), Bolishizhajia (Parishtaka, meaning side dish) Zheng Ye flavor, etc., and various fruits. All female deities should be offered these foods. If you want to seek supreme accomplishment, the offering method of this section should be followed. There are various foods, roots, fruits, fragrances, etc., that people commonly discuss, and their taste is delicious, abundant, and precious. Such supreme delicacies should be offered to seek supreme accomplishment. As mentioned above, the various food offering methods are briefly explained. Each follows the desired methods of the respective section, and they have all been briefly stated. Or in other places, the taste of food is different. Observe its color and taste, and offer it according to its kind. When you want to offer food, first clean the ground and sprinkle fragrant water all over. Clean all kinds of leaves, and then use lotus leaves, Boluoshiye (Palasha leaves), various milky tree leaves, or new woolen cloth, etc., to spread on top, and then put down various delicacies. According to the use of these leaves, for Shantijia (Shantika, meaning pacifying rituals), use various aquatic leaves, and other strange tree leaves, or banana leaves, etc. Also, for Bushezhengjia (Paushtika, meaning nourishing rituals), use Baladejishu leaves (Bilva leaves), Eqieshu leaves (Arka leaves), or whatever is available at the time. Also, for Abizhelujia (Abhicharuka), use the leaves of female trees, referring to the newly grown leaves of banana trees, or lotus leaves, and bitter tree leaves, etc. Also, for female immortal mantras, use dried leaves of Bolijieshigan (Paribhadraka leaves). Also, for earth-dwelling deities, use grass. To seek the superior, middle, and inferior methods, you must understand them well. First, clean and sprinkle the ground, then spread various leaves. You should clean your hands, rinse your mouth, and swallow water. Next, you need to put down the food, first put down English version
莎悉底迦食。次下圓根長根果。次下諸粥。次下羹臛。次下飯。次下乳酪。各隨本法依此下之。若作曼荼羅。及擬成就諸事。得諸境界者。應當倍加。奉獻清凈飲食花果等類。初持誦時。隨其所辨。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。先辨置於本尊主前。若持誦人。每欲食時。先出一分食。亦同置尊前。如先作護摩而後食者。應預作食而出置之。先設供養所辨食已。然後應當起首唸誦。獻諸花葯及諸飲食。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日。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。此藥香美堪奉尊主。我今奉獻垂哀愍受
【現代漢語翻譯】 現代漢語譯本 先供養莎悉底迦（Śasiddhika）食物。然後依次供養圓形根莖、長形根莖和水果。接著供養各種粥。然後是羹湯。再然後是米飯。最後是乳酪。每一種都按照其原本的儀軌依次供養。如果要做曼荼羅（Maṇḍala，壇城），或者想要成就各種事情，獲得各種境界，應當加倍供奉清凈的飲食、花果等。初次持誦時，根據自己所能準備的，以及所能得到的美味，按照其原本的儀軌進行供奉。如果在白月（ शुक्ल पक्ष）和黑月（कृष्ण पक्ष）的初八、十四、十五，以及發生日食、月食、地震時，要廣泛地增加供養。如果進行護摩（Homa，火供）時，所需的物品，要事先準備好，放置在本尊（Iṣṭa-devatā）面前。如果持誦的人，每次要吃飯時，先拿出一份食物，也同樣放置在本尊面前。如果先做護摩然後再吃飯，應該預先準備好食物並拿出來放置好。先設定好供養，準備好食物后，然後才應當開始唸誦。獻上各種花、藥和各種飲食，要經常想著，不應該廢棄忘記，仍然按照原本的儀軌。如果說一時念誦，就一時供養各種根莖果實食物。如果說二時念誦，就二時供養。如果說三時念誦，就三時供養。像這樣依法進行，就能迅速成就。持誦的人如果不獻飲食，違背本部（自己的傳承），這個人就會著魔，身上沒有精光，感到風燥飢渴，總是產生惡劣的想法，不能成就本尊真言（Mantra，咒語）。這些都是因為不獻本尊果實食物的緣故。應當按照前面所說的白月黑月等日子，廣泛地設定供養，奉獻給本尊以及所有的眷屬。初次持誦時，在前面所說的日子裡，製作扇底迦（Śāntika，息災）食物，在遠離持誦的地方，向四方丟棄。這些在這裡就不多說了。或者本部不通達，縱然有所通達，卻用低劣的食物，來求得高上的成就，以及所製作的食物是臭惡之類，這些都不應該使用。應當經常供獻乳酪飯。在各個部中，求得上、中、下等的扇底迦等，以及通達諸天真言等的人，應該這樣供養。如果沒有原本所規定的食物，就根據自己所得到的，用本部的真言來加持它：『這藥香美，堪以奉獻尊主，我今天奉獻，希望您慈悲哀憐地接受。』
【English Translation】 English version First offer Śasiddhika food. Then offer round roots, long roots, and fruits in order. Next, offer various kinds of porridge. Then offer soups. After that, offer rice. Finally, offer yogurt. Each should be offered according to its original ritual. If you are making a Maṇḍala (sacred diagram) or intending to accomplish various things and attain various states, you should redouble your offerings of pure food, flowers, fruits, and the like. When first reciting mantras, offer according to what you can prepare and the flavors you can obtain, following the original ritual. If it is the eighth, fourteenth, or fifteenth day of the waxing (Śukla pakṣa) or waning (Kṛṣṇa pakṣa) moon, or during solar or lunar eclipses, or earthquakes, increase your offerings extensively. When performing Homa (fire ritual), the necessary items should be prepared in advance and placed before the Iṣṭa-devatā (chosen deity). If the mantra reciter wishes to eat, they should first take out a portion of food and place it before the deity as well. If performing Homa before eating, food should be prepared in advance and set out. After setting up the offerings and preparing the food, then you should begin reciting. Offer flowers, medicine, and various foods, always remembering to do so and not neglecting it, still following the original ritual. If it is said to recite mantras at one time, then offer roots and fruits at one time. If it is said to recite mantras at two times, then offer at two times. If it is said to recite mantras at three times, then offer at three times. By following the Dharma (law) in this way, you will quickly achieve success. If a mantra reciter does not offer food and violates their own lineage (本部), that person will be possessed by demons, lack vital energy, feel dry, thirsty, and hungry, constantly have evil thoughts, and will not be able to accomplish the Mantra (sacred utterance) of the Iṣṭa-devatā. All of this is because they do not offer fruits and food to the Iṣṭa-devatā. You should extensively set up offerings on the aforementioned days of the waxing and waning moon, offering them to the Iṣṭa-devatā and all their retinue. When first reciting mantras, on the aforementioned days, prepare Śāntika (pacifying) food and discard it in the four directions away from the place of recitation. This is not discussed further here. Or, if the lineage is not understood, even if there is some understanding, but one uses inferior foods to seek superior accomplishments, and the foods prepared are foul and disgusting, these should not be used. You should always offer yogurt rice. In all lineages, those seeking superior, middling, or inferior Śāntika, and those who have mastered the mantras of various deities, should make offerings in this way. If there is no food prescribed by the original tradition, then according to what you obtain, bless it with the mantra of your own lineage: 『This medicine is fragrant and beautiful, worthy of offering to the honored lord. I offer it now, hoping that you will compassionately accept it.』
。治食真言曰。
阿(上)歌啰阿(上)歌啰(一)薩嚩(同上)苾地(二合)耶馱啰(二)布爾羝(三)莎(二合)嚩訶(四)
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
應永二十五年二月九日大傳法院惠淳 大正藏第 18 冊 No. 0893c 蘇悉地羯羅經
蘇悉地羯羅經分別悉地時分品第十二
卷中
複次我今解說吉祥成就時節。行者知己。尋求悉地。謂時節者。八月蠟月正月二月四月。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。于正月時。有種種難。唯有蠟月。無諸難事。於八月時。有雷電霹靂之難。如上所說之難皆成就相。此五個月但令求作上成就法。亦當應作扇底迦事。亦即此五月黑十五日。應作中下二成就法。亦當應作補瑟徴迦事。阿毗遮嚕迦事。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。其中下法。類此應知。然諸宿中。鬼宿為最。若作猛利成就。還依猛利宿曜時等。或與三種事法相應。其所成就亦依三事而作。或如本法所說。或依本尊指授。然十二月一日至十五日。
【現代漢語翻譯】 現代漢語譯本： 治食真言曰：
阿(上)歌啰阿(上)歌啰(一)薩嚩(同上)苾地(二合)耶馱啰(二)布爾羝(三)莎(二合)嚩訶(四)
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》捲上
應永二十五年二月九日大傳法院惠淳 大正藏第 18 冊 No. 0893c 《蘇悉地羯羅經》
《蘇悉地羯羅經》分別悉地時分品第十二
卷中
複次，我今解說吉祥成就時節。行者知己，尋求悉地（Siddhi，成就）。謂時節者，八月、蠟月、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。于正月時，有種種難。唯有蠟月，無諸難事。於八月時，有雷電霹靂之難。如上所說之難皆成就相。此五個月但令求作上成就法，亦當應作扇底迦（Shantika，息災）事。亦即此五月黑十五日，應作中下二成就法，亦當應作補瑟徴迦（Paushtika，增益）事、阿毗遮嚕迦（Abhicharuka，降伏）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。其中下法，類此應知。然諸宿中，鬼宿為最。若作猛利成就，還依猛利宿曜時等。或與三種事法相應，其所成就亦依三事而作。或如本法所說，或依本尊指授。然十二月一日至十五日。
【English Translation】 English version: The Mantra for Consecrating Food says:
A(above) ga ra A(above) ga ra (1) Sa va (same as above) Biddhi(two combined) Ya dhara (2) Burdi (3) Svaha (4)
This mantra universally connects to the three sections. After offering food with the mantra, recite the mantra you hold and offer the food.
Susiddhikara Sutra, Volume 1
Eikyo 25th year, February 9th, Daidenpoin Eijun Taisho Tripitaka Volume 18, No. 0893c, Susiddhikara Sutra
Susiddhikara Sutra, Chapter 12: Distinguishing the Times for Accomplishment
Middle Volume
Furthermore, I will now explain the auspicious times for accomplishment. The practitioner should understand this and seek Siddhi (accomplishment). The times are: the eighth month, the twelfth month, the first month, the second month, and the fourth month. On the white fifteenth day of these five months, one should perform the supreme accomplishment. In the fourth month, there will certainly be difficulties due to rain. In the second month, there will certainly be difficulties due to wind. In the first month, there will be various difficulties. Only the twelfth month is free from all difficulties. In the eighth month, there will be difficulties due to thunder and lightning. The difficulties mentioned above are all signs of accomplishment. In these five months, one should only seek to perform the supreme accomplishment methods, and one should also perform Shantika (pacifying) activities. Also, on the dark fifteenth day of these five months, one should perform the middle and lower two types of accomplishment methods, and one should also perform Paushtika (increasing) activities and Abhicharuka (subjugating) activities. During a lunar eclipse, one accomplishes the most supreme things. During a solar eclipse, one accomplishes things of the upper, middle, and lower levels. Or on the first, third, fifth, seventh, or thirteenth day of the month, one should perform all kinds of accomplishment activities. If performing the supreme accomplishment, one should choose the time of the upper Nakshatra (lunar mansion). The middle and lower methods should be understood similarly. Among all the Nakshatras, the Ghost Nakshatra is the most supreme. If performing fierce accomplishment, one should still rely on the time of the fierce Nakshatra, etc. Or if it corresponds to the three types of activities, the accomplishment will also be performed according to the three activities. Or as described in the original method, or according to the instructions of the principal deity. This applies from the first to the fifteenth day of the twelfth month.
于其中間。應作一切成就及事。或取本尊指日。或諸月中白黑十三日。亦得成就。七月八月是雨時後節。應於此時作扇底迦法。九月十月是冬初節。應於此時作補瑟徴迦法。三月四月是春後節。應於此時作阿毗遮嚕迦法。正月二月是春初節。應於此時通一切事。五月六月是雨初節。要欲成者作下悉地。如是春冬及雨後節。亦應成就三種悉地。此中九品分別。隨類分配。于初夜分。下成就時。于中夜分。中成就時。於後夜分。上成就時。于初夜分。是作扇底迦事時。于中夜分。是作阿毗遮嚕迦事時。於後夜分。是作補瑟徴迦事時。於此三事。九品分別。隨類相應。知其時節。于其時分所現之相。辨上中下。然于日月蝕時。即當作法。不觀時分。凡猛利成就及阿毗遮嚕迦事。日月蝕時最是相應。凡起首成就。三日二日一日斷食。上中下事。類日應知。
蘇悉地羯羅經圓備成就品第十三
複次當說本法闕少成就支具。若恐身力不濟。勿須斷食。唸誦遍數滿已。欲起成就。更須唸誦護摩。花香供養種種讚歎。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。俱摩履真言。唵(同上呼一句)惹曳俱摩口*履倏(式六反)訖(二合
【現代漢語翻譯】 現代漢語譯本： 于壇場中間，應當進行一切成就法事。或者選擇本尊星宿值日的日子，或者在每月的白月（初一到十五）或黑月（十六到三十）的十三日，也能夠成就。七月八月是雨季之後的時節，應當在這個時候修作息災法（扇底迦法，Śāntika）。九月十月是冬季開始的時節，應當在這個時候修作增益法（補瑟徴迦法，Pauṣṭika）。三月四月是春季之後的時節，應當在這個時候修作降伏法（阿毗遮嚕迦法，Ābhicāruka）。正月二月是春季開始的時節，應當在這個時候通用於一切法事。五月六月是雨季開始的時節，想要成就者可以修作下等悉地（成就）。像這樣，春季、冬季以及雨季之後的時節，也應當成就三種悉地。這裡有九品分別，根據類別分配。在初夜時分，修作下等成就；在中夜時分，修作中等成就；在後夜時分，修作上等成就。在初夜時分，是修作息災法事的時候；在中夜時分，是修作降伏法事的時候；在後夜時分，是修作增益法事的時候。對於這三種法事，有九品分別，根據類別相應。瞭解其時節，在其時分所顯現的征相，辨別上中下。然而在日食月食的時候，就可以作法，不看時分。凡是猛利的成就法事以及降伏法事，日食月食的時候最為相應。凡是開始成就，三天、兩天、一天斷食，上中下等法事，根據日期來了解。 《蘇悉地羯羅經》圓備成就品第十三 再次，應當說本法缺少成就的輔助條件。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，更需要念誦、護摩（homa，火供）、花香供養種種讚歎，觀想本尊。取白色細毛線，讓童女搓成繩子，像前面所說的方法一樣，系作七個結，誦持明咒七百遍，在早晨的時候用來繫在腰間，做夢就不會遺失精液。 佛部真言索。俱摩履（Kumārī，童女）真言。唵（om，種子字）惹曳俱摩[口*履] 倏訖（śukla，白色）
【English Translation】 English version: In the middle of the mandala, one should perform all accomplishments and activities. Or choose the day when the presiding deity's constellation is in effect, or the thirteenth day of the white (waxing) or black (waning) half of the month, one can also achieve success. July and August are the post-rainy season, and one should perform Śāntika (pacifying) rituals at this time. September and October are the beginning of winter, and one should perform Pauṣṭika (increasing) rituals at this time. March and April are the post-spring season, and one should perform Ābhicāruka (subjugating) rituals at this time. January and February are the beginning of spring, and one should use this time for all activities. May and June are the beginning of the rainy season, and those who desire accomplishment can perform lower-grade siddhis (achievements). Likewise, in spring, winter, and the post-rainy season, one should also achieve the three kinds of siddhis. Here, there are nine grades of distinction, allocated according to category. In the first part of the night, one performs lower-grade achievements; in the middle part of the night, one performs middle-grade achievements; in the last part of the night, one performs upper-grade achievements. In the first part of the night, it is the time to perform Śāntika activities; in the middle part of the night, it is the time to perform Ābhicāruka activities; in the last part of the night, it is the time to perform Pauṣṭika activities. For these three activities, there are nine grades of distinction, corresponding to the category. Knowing the seasons, and discerning the signs that appear at those times, one can distinguish between upper, middle, and lower grades. However, during solar and lunar eclipses, one can perform the rituals without regard to the time. For all fierce accomplishments and Ābhicāruka activities, solar and lunar eclipses are most appropriate. For all initial accomplishments, fasting for three days, two days, or one day, the upper, middle, and lower grade activities should be understood according to the days. Susiddhikara Sūtra, Chapter 13: Complete Accomplishment Furthermore, I shall now speak of the supporting conditions that are lacking for the accomplishment of this Dharma. If one fears that one's physical strength is insufficient, there is no need to fast. After completing the recitation of the mantras, if one wishes to begin the accomplishment, one must further recite mantras, perform homa (fire offering), offer flowers and incense, and offer various praises, and visualize the presiding deity. Take a white woolen thread, have a virgin girl twist it into a rope, and, as described before, tie seven knots, reciting the mantra seven hundred times. In the morning, use it to tie around the waist, so that one will not lose semen in dreams. The cord of the Buddha family mantra. The Kumārī (virgin girl) mantra. Oṃ (seed syllable). Jaye Kumārī śukla (white).
)啰吽馱𩕳(三句)莎嚩(去二合)訶(四句)。
蓮花部真言索。矩嚨擬(魚以反)抳真言(同上呼一句)𡀔訖釤(二合)矩嚕矩嚨擬(同上)抳(三句)莎嚩(去二合)訶(四句)。
金剛部真言索。恾莽雞真言。
唵(同上呼一句)句爛馱口*履畔馱畔馱(三句)虎(二合)吽㧊(四句)
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。澀砂蜜。龍腦香。蓽撥。丁香皮。得伽羅香。自生石蜜。各取等分。搗篩為末。以馬口沫。相和細研。復以此明持誦百遍。成就之時。數數洗面。以藥涂眼。除去懈怠及所惛沈。有諸難起。夢預警見。
佛部閤眼藥真言。
唵(同上呼一句)入嚩攞路者泥(二句)莎嚩(去二合)訶(三句)
蓮花部閤眼藥真言。
唵(同上呼一句)弭路枳𩕳(二句)莎嚩(去二合)訶(三句)
金剛部閤眼藥真言。
唵(同上呼一句)畔度[口*履]掯(奴立反)跛(化沒反)羝(二句)莎嚩(去二合)訶(三句)
此三真言。本部持。用閤眼藥。或單咒
【現代漢語翻譯】 現代漢語譯本： 啰(luō) 吽(hōng) 馱(tuó) 𩕳(hòng) (三句) 莎嚩(suō pó)(去聲，二合) 訶(hē) (四句)。
蓮花部真言索。 矩(jǔ) 嚨(lóng) 擬(nǐ)(魚以反) 抳(nì) 真言(同上呼，一句) 𡀔(wèng) 訖(qì) 釤(shān)(二合) 矩(jǔ) 嚕(lū) 矩(jǔ) 嚨(lóng) 擬(nǐ)(同上) 抳(nì) (三句) 莎嚩(suō pó)(去聲，二合) 訶(hē) (四句)。
金剛部真言索。 恾(mǎng) 莽(mǎng) 雞(jī) 真言。
唵(ōng)(同上呼，一句) 句(jù) 爛(làn) 馱(tuó) 口*履 (二句) 畔(pàn) 馱(tuó) 畔(pàn) 馱(tuó) (三句) 虎(hǔ)(二合) 吽(hōng) 㧊(pò) (四句)
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(maṇḍala，壇城)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(suruta-añjana)，澀砂蜜，龍腦香，蓽撥，丁香皮，得伽羅香，自生石蜜，各取等分，搗篩為末。以馬口沫，相和細研。復以此明持誦百遍，成就之時，數數洗面，以藥涂眼，除去懈怠及所惛沈。有諸難起，夢預警見。
佛部閤眼藥真言。
唵(ōng)(同上呼，一句) 入(rù) 嚩(wá) 攞(lā) 路(lù) 者(zhě) 泥(ní) (二句) 莎嚩(suō pó)(去聲，二合) 訶(hē) (三句)
蓮花部閤眼藥真言。
唵(ōng)(同上呼，一句) 弭(mǐ) 路(lù) 枳(zhī) 𩕳(hòng) (二句) 莎嚩(suō pó)(去聲，二合) 訶(hē) (三句)
金剛部閤眼藥真言。
唵(ōng)(同上呼，一句) 畔(pàn) 度(dù) 口*履 掯(kěn)(奴立反) 跛(bǒ)(化沒反) 羝(dī) (二句) 莎嚩(suō pó)(去聲，二合) 訶(hē) (三句)
此三真言，本部持用閤眼藥，或單咒。
【English Translation】 English version: Om Hūṃ Traṃ Hrīḥ Svāhā.
The Rosary Mantra of the Lotus Family: Ku-ru Ku-ru Ni-ri Mantra Om Va-kri-śam Ku-ru Ku-ru Ni-ri Svāhā.
The Rosary Mantra of the Vajra Family: Mang Mang Ji Mantra.
Om Ku-lan-dhā-li Ban-dha Ban-dha Hūṃ Phat.
During the initial, middle, and final parts [of the ritual], recite the requesting phrases. If your own practice does not have requesting phrases, then you should add them. These three mantras should be used for their respective families. The rosary should be held and carried every day, making the practice radiant. When creating a maṇḍala (sacred diagram), during recitations, and on festival days, it must be held to remove difficulties and obstacles. Also, for compounding eye medicine: suruta-añjana, rock sugar, camphor, long pepper, clove bark, de-ga-la incense, naturally formed rock honey. Take equal parts of each, pound and sift them into powder. Mix them with horse saliva and grind finely. Then, recite this mantra over it one hundred times. When it is accomplished, frequently wash the face and apply the medicine to the eyes, removing laziness and drowsiness. If difficulties arise, you will receive advance warning in dreams.
Mantra for Compounding Eye Medicine for the Buddha Family:
Om Jvala Locani Svāhā.
Mantra for Compounding Eye Medicine for the Lotus Family:
Om Mi-lu-ki Hrīḥ Svāhā.
Mantra for Compounding Eye Medicine for the Vajra Family:
Om Ban-dhu-li Khan-da Bha-di Svāhā.
These three mantras are held and used by their respective families for compounding eye medicine, or as single mantras.
水。數洗面眼。亦得除于惛沉睡障。
若成就時。唸誦疲乏。以白栴檀香和水。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。見善相者。謂商佉。輪。鉤魚。右旋印。白蓮華幢。莎悉底迦印。滿瓶。萬字印。金剛杵。花鬘。或見端正婦人瓔珞嚴身。或見懷妊婦人。或擎衣物。或見歡喜童女。或見凈行婆羅門著新白衣。或見乘車象馬根藥及果。或見奇事或聞雷聲。或聞誦吠陀聲。或聞吹螺吹角諸音樂聲。或聞孔雀鶻鷓鸚鵡鵝鶴吉祥鳥聲。或聞善言慰愈之音。謂起居安樂成就。可意之言。或見慶雲閃電微風細雨。或雨天花。或有好香及見翚虹。於此相中。天所降者為上成就。于空現者是中成就。于地現者為下成就。於此三相。九品分別。如上所現皆是吉祥。反此見者即不成就。見此相已深生歡喜。以如是心。後方便作成就事法。
蘇悉地羯羅經奉請成就品第十四
次說奉請成就之法。如前所說。時節星曜及瑞相等。于作漫荼羅法中及成就法中。廣以陳說。若不善相現時。即以部母明。護摩牛蘇。經一百八遍。然後作法亦得成就悉地。前所分別漫荼羅地。亦應依彼而作成就。若上成就。于山上作。若中成就。于池邊作。若下成就。隨處而作。或與真言相應處作。若不依此處
【現代漢語翻譯】 現代漢語譯本：用水洗臉和眼睛，也可以去除昏沉和睡眠的障礙。
如果唸誦疲乏，可以用白旃檀香（一種香木）和水，用部心明（咒語）持誦七遍，然後飲用三掬。想要成就時，先用水灑身，應該選取好的徵兆，然後才開始成就。所見的好的徵兆包括：商佉（海螺），輪（法輪），鉤魚，右旋印，白蓮華幢，莎悉底迦印（吉祥印），滿瓶，萬字印，金剛杵，花鬘（花環），或者見到端正的婦人佩戴瓔珞裝飾身體，或者見到懷妊的婦人，或者擎著衣物，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，以及根、藥和水果，或者見到奇異的事情，或者聽到雷聲，或者聽到誦吠陀（古印度經典）的聲音，或者聽到吹螺、吹角等各種音樂的聲音，或者聽到孔雀、鶻、鷓鴣、鸚鵡、鵝、鶴等吉祥鳥的聲音，或者聽到善言安慰的聲音，例如『起居安樂，成就，可意』等話語，或者見到慶雲、閃電、微風、細雨，或者下天花，或者有好的香氣，以及見到翚虹（美麗的彩虹）。在這些徵兆中，天所降臨的是上等成就，在空中顯現的是中等成就，在地上顯現的是下等成就。在這三種徵兆中，又分為九品。如上所現的都是吉祥的，反之則不成就。見到這些徵兆后，要深生歡喜，以這樣的心，然後方便地作成就之事。
《蘇悉地羯羅經》奉請成就品第十四
接下來講述奉請成就之法。如前面所說，時節、星曜以及瑞相等，在製作漫荼羅（壇城）法中以及成就法中，已經廣泛地陳述過。如果出現不好的徵兆時，就用部母明（咒語），護摩牛蘇（用酥油供養），經過一百零八遍，然後作法也能成就悉地（成就）。前面所分別的漫荼羅地，也應該依照那些來作成就。如果是上等成就，就在山上作；如果是中等成就，就在池邊作；如果是下等成就，就隨處而作，或者與真言（咒語）相應的地方作。如果不依照這些地方……
【English Translation】 English version: Washing the face and eyes with water can also remove the obstacles of drowsiness and sleep.
If you are tired from reciting, mix white sandalwood incense (a type of fragrant wood) with water, recite the 'Bu Xin Ming' (a mantra) seven times, and then drink three handfuls. When you want to achieve success, first sprinkle water on your body, and you should choose good omens before starting the achievement. The good omens that are seen include: Shankha (conch shell), wheel (Dharma wheel), fish hook, right-turning mark, white lotus banner, Svastika mark (auspicious mark), full vase, swastika mark, vajra (diamond scepter), flower garland, or seeing a dignified woman adorned with necklaces, or seeing a pregnant woman, or holding clothes, or seeing a joyful maiden, or seeing a pure-conduct Brahmin wearing new white clothes, or seeing riding in a cart, elephant, horse, and roots, medicines, and fruits, or seeing strange things, or hearing thunder, or hearing the sound of reciting the Vedas (ancient Indian scriptures), or hearing the sound of blowing conches, blowing horns, and various musical sounds, or hearing the sounds of auspicious birds such as peacocks, falcons, partridges, parrots, geese, cranes, or hearing comforting words of kindness, such as 'Peace and happiness, achievement, agreeable' and so on, or seeing auspicious clouds, lightning, gentle breeze, drizzle, or raining heavenly flowers, or having good fragrance, and seeing a beautiful rainbow. Among these omens, what is descended from the heavens is the highest achievement, what appears in the sky is the middle achievement, and what appears on the ground is the lowest achievement. Among these three omens, there are nine grades. What appears as above is all auspicious, and the opposite is not successful. After seeing these omens, one should have deep joy, and with such a mind, then conveniently accomplish the matter of achievement.
Susiddhikara Sutra, Chapter Fourteen on Offering and Achievement
Next, the method of offering and achievement is explained. As mentioned earlier, the seasons, constellations, and auspicious signs, etc., have been extensively described in the method of creating the Mandala (sacred circle) and in the method of achievement. If bad omens appear, then use the 'Bu Mu Ming' (a mantra), offer ghee (clarified butter) in the homa (fire ritual), for one hundred and eight times, and then performing the method can also achieve Siddhi (accomplishment). The Mandala ground that was previously distinguished should also be used to create the achievement. If it is a high achievement, it should be done on a mountain; if it is a middle achievement, it should be done by a pond; if it is a low achievement, it should be done anywhere, or in a place that corresponds to the mantra. If you do not follow these places...
。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。于冢間作。或於空室。或於一神獨居之廟。或迥獨樹下。或於河邊當作成就若欲成就女藥叉者。于林間作。若欲成就龍王法者。于泉邊作。若欲成就富貴法者。于屋上作。若欲成就使者法時。于諸人民集會處作。若欲成就入諸穴法。于窟中作。此是秘密分別成就之處。蕳擇地定已。先應斷食。如漫荼羅凈地之法。或如唸誦室法。應凈其地。處所清潔。速得靈驗。初以成辨諸事真言。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。拆簽刬一頭。如一股杵。以紫檀香泥。涂其橛上。復以緋線纏之。以拔折羅橛印。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。于漫荼羅東面。懸長竹竿上。以金剛墻真言。持誦鐵末百遍。作三股拔折羅。頭皆相接。圍繞漫荼羅。為金剛墻。復以金剛鉤欄真言。持誦鐵末百遍。亦作三。服拔折羅。各橫置於豎拔折羅上。繞漫荼羅。為金剛鉤攔。外漫荼羅門。以軍荼利真言。以拔折羅印。而護其門。第
【現代漢語翻譯】 現代漢語譯本：成就的完成會稍晚一些。在有舍利骨的佛塔（制底，梵文：caitya，指佛塔、聖地）中，製作一切內法真言，都能獲得成就。佛陀出生地等八大佛塔中，以菩提道場的成就最為殊勝。在菩提道場，沒有任何困難能夠阻礙成就的獲得，魔王尚且不能在那裡製造障礙，更何況其他邪魔。因此，一切真言必定能夠成就。凡是猛利的成就法，應在墳墓間、空室、獨居神廟、偏僻樹下或河邊進行。如果想要成就女藥叉（Yaksa，夜叉，一種神）法，應在林間進行。如果想要成就龍王法，應在泉邊進行。如果想要成就富貴法，應在屋頂上進行。如果想要成就使者法，應在人群聚集的地方進行。如果想要成就進入洞穴的法，應在洞穴中進行。這些是秘密分別成就之處。選定地點后，首先應該斷食，按照曼荼羅（漫荼羅，梵文：mandala，壇場）的凈地之法，或者唸誦室的法則，來清凈場地。處所清潔，就能迅速獲得靈驗。首先用成辨諸事真言，或者用軍荼利（梵文：Kundali，一種明王）真言，持誦白芥子等物，散打場地，以辟除各種障礙。用佉達羅木（Khādira，一種樹木）製作四枚木橛，每枚木橛的長度為兩指，削尖一頭，形狀如一股杵。用紫檀香泥塗在木橛上，再用紅色絲線纏繞。用金剛橛印，握拳執持木橛，以此真言持誦一百零八遍，將木橛釘在四個角落，木橛頭部稍微露出。製作一面白幡，懸掛在曼荼羅東面的長竹竿上。用金剛墻真言，持誦鐵末一百遍，製作三個股的拔折羅（Vajra，金剛杵），頭部相互連線，圍繞曼荼羅，作為金剛墻。再用金剛鉤欄真言，持誦鐵末一百遍，也製作三個股的拔折羅，各自橫放在豎立的拔折羅上，圍繞曼荼羅，作為金剛鉤欄。外曼荼羅的門，用軍荼利真言，以拔折羅印來守護。
【English Translation】 English version: The accomplishment will be slightly delayed. By creating all inner Dharma mantras within a stupa (caitya) containing relics, all can be accomplished. Among the eight great stupas, such as the birthplace of the Buddha, the accomplishment at the Bodhi tree site is the most supreme. At the Bodhi tree site, no difficulty can hinder the attainment of accomplishment; even the demon king cannot create obstacles there, let alone other evil beings. Therefore, all mantras will definitely be accomplished. For fierce accomplishments, it should be performed in a graveyard, an empty room, a solitary temple, under a secluded tree, or by a riverbank. If you wish to accomplish the Yaksa (a type of spirit) practice, it should be performed in a forest. If you wish to accomplish the Dragon King practice, it should be performed by a spring. If you wish to accomplish the wealth and prosperity practice, it should be performed on a rooftop. If you wish to accomplish the messenger practice, it should be performed where people gather. If you wish to accomplish the practice of entering caves, it should be performed in a cave. These are the secret and distinct places for accomplishment. After selecting the site, one should first fast, and purify the site according to the method of purifying the mandala (sacred enclosure), or according to the method of a recitation room. A clean place will quickly yield results. First, use the mantra for accomplishing all matters, or the Kundali (a wrathful deity) mantra, and recite it over white mustard seeds, scattering them around the site to ward off all obstacles. Use Khādira (a type of tree) wood to make four pegs, each two fingers in length, sharpening one end into the shape of a single-pronged pestle. Smear the pegs with sandalwood paste and wrap them with crimson thread. Hold the pegs with the Vajra (thunderbolt) mudra, making a fist. Recite this mantra one hundred and eight times, and nail the pegs into the four corners, leaving the heads slightly exposed. Make a white banner and hang it on a tall bamboo pole on the east side of the mandala. Use the Vajra Wall mantra, reciting it over iron filings one hundred times, and create a three-pronged Vajra, with the heads connected, surrounding the mandala as a Vajra wall. Then, use the Vajra Hook Rail mantra, reciting it over iron filings one hundred times, and also create a three-pronged Vajra, placing each horizontally on top of the vertical Vajras, surrounding the mandala as a Vajra hook rail. The outer mandala gate should be guarded with the Kundali mantra, using the Vajra mudra.
二重門。以訶利帝母。而護其門。中臺院門。以無能勝。而護其門。此等護門三部通用。或用其一通護三門。此三聖者。皆摧諸難無有能壞。此是秘密護成就物。其臺中心。埋五寶物。若於人民集會之處。作漫荼羅時。其五寶物不應埋之。但置所成物下。若於中庭及與室內。或佛堂中作漫荼羅時。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。欲作漫荼羅時。七日已。前于黃昏時。以敬仰心觀念諸尊。如對目前。而奉請言。於三部內。一切諸尊及於本藏中。諸尊與眷屬等。我已久時念誦護摩。堅持戒行。以此真心供養諸尊。愿后七日降赴道場。哀愍我故受此微供。以大慈悲令我成就。如是乃至滿其七日。依時啟請然後作法。又閼伽花香飲食及讚歎等。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。略作漫荼羅。用奉請物。或但用一色。作圓漫荼羅。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。西面門北置摩醯首羅及妃。佛右邊置帝殊啰施。左邊置佛眼次觀自在右邊。置摩訶室利。左邊置
六臂。次金剛右邊。置忙莽計。左邊置明王心。西邊門南。置吉里吉利忿怒及金剛鉤。如上所說。皆于內院安置。次於外院置八方神。及置能辨諸事真言主等。內外二院。心所啟重真言主等樂。皆應安置。外門北邊。置軍荼利。門南置無能勝。各以心真言而請供養。于蓮華上。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。其物或於花臺中盛。置蓮華上。加以手按。持誦其物千遍。或一百遍。次復持誦花。以擲物上。次復以蘇和安悉香。而燒熏之。次復香水微灑物上。次復以部母明。持誦其物。于漫荼羅所有諸尊。各以彼等真言。持誦其物。次復以牛蘇護摩。或用牛乳。或以蘇蜜胡麻。和作護摩。后以酪飯護摩。于本法中。所說諸物皆應護摩。各以漫荼羅內所有真言。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。漫荼羅中。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
【現代漢語翻譯】 六臂（Six-armed deity）。其次在金剛（Vajra）右邊，安置忙莽計（Mang Mang Ji，可能指忿怒尊或護法）。左邊安置明王心（Ming Wang Xin，明王的種子字或心咒）。西邊門的南側，安置吉里吉利忿怒（Ji Li Ji Li Fen Nu，忿怒尊的一種）以及金剛鉤（Vajra Hook）。如上面所說的，都安置在內院。其次在外院安置八方神（Eight Directional Deities），以及安置能辨別諸事的真言主（mantra masters）等。內外兩院，以心所啟重的真言主等為樂，都應該安置。外門北邊，安置軍荼利（Kundali，金剛手菩薩的化身之一）。門南安置無能勝（Aparajita，摧伏一切魔怨的明王）。各自以心真言（heart mantra）而請供養。在蓮華（lotus）上，放置成就物而供養它。或者在蓮華上，放置滿迦羅賒瓶（mangkala vase bottle，吉祥瓶），在瓶上放置其成就之物。或者在蓮華上放置合子（盒子），在其中盛放物品。或者在蓮華上放置瓦器，在其中盛放物品。這些物品或者在花臺中盛放，放置在蓮華上，加以手按。持誦其物一千遍，或一百遍。然後再次持誦花，以花擲向物品上。然後再次用蘇合（storax）和安悉香（benzoin）來焚燒薰香它。然後再次用香水微微灑在物品上。然後再次以部母明（bu mu ming，部母真言）持誦該物品。對於漫荼羅（mandala，壇城）中所有的諸尊，各自以他們的真言，持誦該物品。然後再次用牛蘇（ghee）護摩（homa，火供），或者用牛乳，或者用蘇蜜胡麻（ghee, honey and sesame seeds）混合製作護摩。之後用酪飯（rice cooked with cheese）護摩。在本法中，所說的各種物品都應該護摩。各自以漫荼羅內所有的真言，普遍地作護摩。各自以真言持誦香水，而灑在物品上。如前面所說的光顯物法（making objects radiant），這裡也是這樣持誦。用自己的眼睛觀看該物品，心中誦持真言。這樣作法，該物品就成了奉請之物。凡是一切物品作奉請法，迅速得到成就。或者在本法中，所有一切供養及祭祀法，一一都應該具足地作此奉請法。在漫荼羅中，也能夠受持該物品，也能夠光顯該物品。在其中如果作成就，各種作障礙者也不能得便。也能夠凈化物品，依照灌頂法（initiation ritual），也能夠灌頂該物品，也能夠灌頂自身。這是秘密能力。
【English Translation】 Six-armed deity. Next, on the right side of Vajra, place Mang Mang Ji (possibly referring to a wrathful deity or protector). On the left side, place the Mind of the Vidyaraja (Ming Wang Xin, the seed syllable or heart mantra of a Vidyaraja). On the south side of the western gate, place Ji Li Ji Li Fen Nu (a type of wrathful deity) and the Vajra Hook. As mentioned above, all these should be placed in the inner court. Next, in the outer court, place the Eight Directional Deities and the mantra masters who can discern all matters. Both the inner and outer courts should be arranged to the delight of the mantra masters who are important to the heart. On the north side of the outer gate, place Kundali (one of the manifestations of Vajrapani). On the south side of the gate, place Aparajita (the Vidyaraja who subdues all demons and enemies). Each should be invited and offered with their heart mantra. On a lotus, place the object of accomplishment and offer it. Alternatively, on a lotus, place a mangkala vase bottle (auspicious vase), and on the vase, place the object of accomplishment. Or, on a lotus, place a box, and in it, place the object. Or, on a lotus, place an earthenware vessel, and in it, place the object. These objects can be placed in the flower receptacle, placed on a lotus, and pressed with the hand. Recite the mantra over the object a thousand times, or a hundred times. Then, recite the mantra over the flower again, and throw the flower onto the object. Then, burn storax and benzoin to fumigate it. Then, sprinkle fragrant water lightly on the object. Then, recite the Bu Mu Ming (Bu Mu mantra) over the object. For all the deities in the mandala, recite their respective mantras over the object. Then, perform a homa (fire offering) with ghee, or with milk, or with a mixture of ghee, honey, and sesame seeds. Afterward, perform a homa with rice cooked with cheese. In this method, all the objects mentioned should be offered in the homa. Perform the homa universally with all the mantras within the mandala. Recite the mantra over fragrant water and sprinkle it on the object. As with the method of making objects radiant as described earlier, recite the mantra in the same way here. Look at the object with your own eyes, and recite the mantra in your heart. By performing this method, the object becomes an object of invocation. For all objects, performing the method of invocation quickly achieves accomplishment. Or, in this method, for all offerings and sacrificial rites, each should be fully performed with this method of invocation. In the mandala, one can also receive and hold the object, and one can also make the object radiant. If accomplishment is achieved within it, various obstructors cannot take advantage. One can also purify the object, and according to the initiation ritual, one can also initiate the object, and one can also initiate oneself. This is a secret ability.
辨諸事勝漫荼羅。若作此法不久得成。
蘇悉地羯羅經補闕少法品第十五
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。及作漫荼羅。三時歸依受戒。三時護身。如是作法定得成就。或由放逸緻有闕少。即應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。復應作此漫荼羅。補前闕少。然後方作成就。其漫荼羅。方四角安四門。如前所說。分佈界道。東面置佛。右邊置佛毫。左邊置佛鑠底。右邊置佛慈。左邊置佛眼。右邊置輪王佛頂。左邊置白傘蓋佛頂。右邊置帝殊啰詩。左邊置勝佛頂。右邊置超越佛頂。左邊置須菩提。右邊置阿難。于西南角置缽。于西北角置錫杖。右邊置訶利帝母。左邊置無能勝。于漫荼羅外。置能辨諸事。中央置輪。于上置其所成就物。或置本尊。外院置八方神門。兩邊置難陀及跋難陀龍王。各以本真言請。或以部心明都請。依法供養。然後護摩。其諸尊等。或置其印。或置其座。以本真言成凈火已。護摩蘇蜜一百八邊。又以酪飯。及用胡麻。各以本真言護摩百邊。其事畢已。複誦百遍。此是秘密補愆過法。所供養物皆須香美
【現代漢語翻譯】 現代漢語譯本 辨識諸事成就的曼荼羅（Mandala，壇場）。如果修作此法，不久便能成就。
《蘇悉地羯羅經》補闕少法品第十五
我現在要說補闕少的法門。從受持物品開始，每日三次洗浴，三次供養，以及作護摩（Homa，火供）。手按著那物品，三次更換衣服，節日斷食，供養等法都要增加。三次禮拜懺悔、隨喜、勸請、發願。三次讀經，以及作曼荼羅。三次皈依受戒，三次護身。如此作法必定得到成就。或者由於放逸導致有所缺失，就應該以部母明（Bhagamudra-mantra，部主心咒）持誦二十一遍，便能成為圓滿。如果缺少此法，成就也會缺失。或者如果有所缺失，更需要念誦一十萬遍。還要再作此曼荼羅，補足之前的缺失，然後才能成就。那曼荼羅，四方角安四門，如前面所說，分佈界道。東面安置佛，右邊安置佛毫（Urna，白毫相），左邊安置佛鑠底（Buddha-shakti，佛之神力），右邊安置佛慈（Buddha-maitri，佛之慈悲），左邊安置佛眼（Buddha-caksu，佛眼）。右邊安置輪王佛頂（Cakravarti-usnisa，轉輪王頂髻），左邊安置白傘蓋佛頂（Sitata-patra-usnisa，白傘蓋佛頂）。右邊安置帝殊啰詩（Tejorasi，光明聚），左邊安置勝佛頂（Vijay-usnisa，最勝佛頂）。右邊安置須菩提（Subhuti，解空第一的弟子），左邊安置阿難（Ananda，多聞第一的弟子）。于西南角安置缽（Patra，食器），于西北角安置錫杖（Khakkhara，比丘所持的杖）。右邊安置訶利帝母（Hariti，鬼子母），左邊安置無能勝（Aparajita，無能勝明王）。于曼荼羅外，安置能辨識諸事的神祇。中央安置輪（Cakra，輪寶），于輪上安置所要成就的物品，或者安置本尊。外院安置八方神門。兩邊安置難陀（Nanda，歡喜龍王）及跋難陀龍王（Upananda， उपनन्द，近喜龍王）。各自以本真言請，或者以部心明都請。依法供養，然後護摩。那些諸尊等，或者安置他們的印（Mudra，手印），或者安置他們的座。以本真言成就清凈的火之後，護摩蘇蜜（Sumi，蘇米）一百零八遍，又以酪飯，以及用胡麻，各自以本真言護摩一百遍。事情完畢后，再誦一百遍。這是秘密補愆過法。所供養的物品都要香美。
【English Translation】 English version Discriminating the Mandala (Mandala, sacred space) for accomplishing all matters. If one practices this method, one will achieve success soon.
Susiddhikara-sutra, Chapter 15: Supplementary Methods for Deficiencies
I will now speak of the supplementary methods for deficiencies. Starting from receiving and holding the object, bathe three times daily, make offerings three times, and perform Homa (Homa, fire ritual). Press the object with your hand, change clothes three times, fast on festival days, and increase the offerings and other practices. Perform prostrations, repentance, rejoicing, exhortation, and vows three times. Recite the scriptures and create the Mandala three times. Take refuge and receive precepts three times, and protect yourself three times. By practicing in this way, one will surely attain accomplishment. Or, if there are deficiencies due to negligence, one should recite the Bhagamudra-mantra (Bhagamudra-mantra, the mantra of the Mother of the Family) twenty-one times to make it complete. If this method is lacking, the accomplishment will also be lacking. Or, if there are deficiencies, one must recite it one hundred thousand times. One should also create this Mandala again to make up for the previous deficiencies, and then one can achieve accomplishment. The Mandala should have four corners with four gates, as described before, with the boundary paths distributed. Place the Buddha on the east side, the Urna (Urna, the white hair curl) on the right side, the Buddha-shakti (Buddha-shakti, the power of the Buddha) on the left side, the Buddha-maitri (Buddha-maitri, the compassion of the Buddha) on the right side, and the Buddha-caksu (Buddha-caksu, the eye of the Buddha) on the left side. Place the Cakravarti-usnisa (Cakravarti-usnisa, the crown of the Wheel-Turning King) on the right side, and the Sitata-patra-usnisa (Sitata-patra-usnisa, the White Umbrella Buddha Crown) on the left side. Place Tejorasi (Tejorasi, the mass of light) on the right side, and Vijay-usnisa (Vijay-usnisa, the victorious Buddha Crown) on the left side. Place Subhuti (Subhuti, the foremost disciple in understanding emptiness) on the right side, and Ananda (Ananda, the foremost disciple in hearing) on the left side. Place the Patra (Patra, alms bowl) in the southwest corner, and the Khakkhara (Khakkhara, the staff carried by monks) in the northwest corner. Place Hariti (Hariti, the demon mother) on the right side, and Aparajita (Aparajita, the invincible one) on the left side. Outside the Mandala, place the deities who can discern all matters. Place the Cakra (Cakra, wheel) in the center, and place the object to be accomplished or the principal deity on the wheel. Place the eight directional gate deities in the outer courtyard. Place Nanda (Nanda, the joyful dragon king) and Upananda (Upananda, उपनन्द, the near-joyful dragon king) on both sides. Invite each of them with their respective mantras, or invite them all with the Bhagamudra-mantra. Make offerings according to the Dharma, and then perform Homa. For those deities, either place their Mudra (Mudra, hand gesture) or their seat. After purifying the fire with their respective mantras, perform Homa with Sumi (Sumi, Sumi) one hundred and eight times, and also with curd rice and sesame seeds, each with their respective mantras one hundred times. After the matter is completed, recite it one hundred times again. This is the secret method for supplementing deficiencies. All the offerings must be fragrant and delicious.
。其所獻食。用烏那啰供。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。作此漫荼羅。供養諸尊。皆得滋充速與成就。若不辨時隨力而作。如前所說佛部漫荼羅法。此蓮華部法亦皆同彼。唯改圓作。其量隨意。東面置觀自在。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。又右邊置耶輸末底。左邊置大吉祥。右邊置多羅。左邊置戰捺啰(二合)近門右邊。置濕吠多。左邊置半拏啰嚩悉𩕳。中央置蓮華。漫荼羅外。置本部能辨諸事。此是蓮華部補闕漫荼羅法。如前所說佛部漫荼羅。此金剛部亦復如是。然須方作。其量隨意。東面置執金剛。右邊置明王。左邊置忙莽計。右邊置軍荼利忿怒。左邊置金剛鉤。右邊置棓。左邊置大刀。右邊置拳。左邊置遜婆。右邊置提防伽。左邊置缽挪𩕳乞差(二合)跛。右邊置忿怒火頭。左邊近門置金剛可畏眼。右邊近門置。金剛無能勝。漫荼羅外接本部能辨諸事。諸餘外院及供養法。皆如前說。此是金剛部補闕之法。如是供養畢已。求得好夢。晨朝澡浴著白凈衣。以稻穀花及青俱蔞草香美白花。供養所作漫荼羅地。然後以牛糞遍涂掃。卻後作三簸多護摩。右邊置酪俱
【現代漢語翻譯】 現代漢語譯本： 他們所獻的食物，用烏那啰（一種香料）供奉，以及砂糖和乳酪。做這種方法的人，諸位本尊都能得到滋養，充滿歡喜，迅速得到成就。不只是爲了補闕，也應該半個月半個月，或者在節日，或者每天，做這個曼荼羅，供養諸位本尊，都能得到滋養，迅速給予成就。如果不能按時進行，就隨自己的能力去做。像前面所說的佛部曼荼羅法一樣，這蓮花部的法也和它們相同，只是把圓形改為方形，大小隨意。東面放置觀自在（Avalokiteśvara，觀世音菩薩），右邊放置馬頭明王（Hayagriva），左邊放置毗首嚕波（Vishvarupa，遍身像）。右邊放置三目（Trinetra，三眼尊），左邊放置四臂（Chaturbhuja，四臂尊）。右邊放置六臂（Shadbhujā，六臂尊），左邊放置十二臂（Dvādaśabhujā，十二臂尊）。右邊放置能滿諸愿（Sarvakāmapurana，一切愿滿尊），又右邊放置耶輸末底（Yaśomatī，具稱譽者），左邊放置大吉祥（Mahāśrī，大吉祥天女）。右邊放置多羅（Tārā，度母），左邊放置戰捺啰（Candrā，月）。靠近門右邊，放置濕吠多（Śveta，白色尊），左邊放置半拏啰嚩悉𩕳（Pandaravasini，白衣觀音）。中央放置蓮花。曼荼羅外，放置本部能辨諸事。這是蓮花部補闕曼荼羅法。像前面所說的佛部曼荼羅一樣，這金剛部也是這樣。然而需要做成方形，大小隨意。東面放置執金剛（Vajrapani，金剛手菩薩），右邊放置明王（Vidyārāja，明王），左邊放置忙莽計（Mamakī，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，金剛鉤）。右邊放置棓（Gada，棒），左邊放置大刀（Mahāchuri，大刀）。右邊放置拳（Musti，拳），左邊放置遜婆（Sumbha，降三世明王），右邊放置提防伽（Tivraṅga，猛惡），左邊放置缽挪𩕳乞差（Padmākṣa，蓮花眼）。右邊放置忿怒火頭（Krodhagniśiras，忿怒火頭），左邊靠近門放置金剛可畏眼（Vajrabhairavaaksa，金剛怖畏眼）。右邊靠近門放置金剛無能勝（Vajrāparājita，金剛無能勝）。曼荼羅外放置本部能辨諸事。其餘外院和供養法，都像前面所說。這是金剛部補闕之法。這樣供養完畢后，祈求得到好夢。早晨洗浴，穿上潔白的衣服，用稻穀花和青俱蔞草香美白花，供養所做的曼荼羅地。然後用牛糞遍涂，清掃乾淨后，做三簸多護摩（Tribaṭa Homa，三跋吒護摩），右邊放置乳酪。
【English Translation】 English version: The food they offer should be with Una-lara (a kind of spice), and sugar and curd. Those who perform this practice, all the deities will be nourished and filled with joy, and will quickly attain accomplishment. It is not only for making up deficiencies, but also should be done every half month, or on festivals, or even daily, to create this Mandala and offer to all the deities, so that they will be nourished and quickly grant accomplishment. If it is not possible to do it on time, then do it according to one's ability. Like the Buddha-family Mandala method described earlier, this Lotus-family method is also the same, except that the circle is changed to a square, and the size is arbitrary. Place Avalokiteśvara (Guanyin Bodhisattva) on the east side, Hayagriva (Horse-Headed Vidyaraja) on the right side, and Vishvarupa (All-Form) on the left side. Place Trinetra (Three-Eyed One) on the right side, Chaturbhuja (Four-Armed One) on the left side. Place Shadbhujā (Six-Armed One) on the right side, and Dvādaśabhujā (Twelve-Armed One) on the left side. Place Sarvakāmapurana (All Wishes Fulfilled) on the right side, and Yaśomatī (Famous One) on the right side, and Mahāśrī (Great Auspicious Goddess) on the left side. Place Tārā (Tara) on the right side, and Candrā (Moon) on the left side. Near the door on the right side, place Śveta (White One), and on the left side place Pandaravasini (White-Robed Guanyin). Place a lotus in the center. Outside the Mandala, place the family deity who can handle all matters. This is the Lotus-family Mandala method for making up deficiencies. Like the Buddha-family Mandala described earlier, this Vajra-family is also the same. However, it needs to be made square, and the size is arbitrary. Place Vajrapani (Diamond Hand Bodhisattva) on the east side, Vidyārāja (Wisdom King) on the right side, and Mamakī (Buddha Mother) on the left side. Place Kundali (Kundali Vidyaraja) on the right side, and Vajrankusa (Diamond Hook) on the left side. Place Gada (Club) on the right side, and Mahāchuri (Great Knife) on the left side. Place Musti (Fist) on the right side, and Sumbha (Subduer of the Three Worlds) on the left side. Place Tivraṅga (Fierce) on the right side, and Padmākṣa (Lotus Eye) on the left side. Place Krodhagniśiras (Wrathful Fire Head) on the right side, and near the door on the left side place Vajrabhairavaaksa (Diamond Terrifying Eye). Near the door on the right side, place Vajrāparājita (Diamond Invincible). Outside the Mandala, place the family deity who can handle all matters. All other outer courts and offering methods are the same as described earlier. This is the Vajra-family method for making up deficiencies. After completing the offering in this way, pray for a good dream. In the morning, bathe and put on clean white clothes, and offer rice flowers and blue Kuru grass fragrant white flowers to the Mandala ground that has been prepared. Then spread cow dung all over and sweep it clean, and then perform the Tribaṭa Homa (Three Batta Homa), placing curd on the right side.
蔞草蘇蜜胡麻及飯。所有護摩之物。皆置於右。左置遏伽器。攣蘇杓及攣諸物杓。當置於前。隔蘇次置杓。前用成辨諸事真言。灑其物等。請部主尊。安置供養。用本真言。以閼伽。請其本尊亦復安置。自身前置蘇。蘇前置火。蘇火中間置成就物。最初自身。次蘇次物次火。次本持尊及部主尊。如前五種之物置次應知。部主左邊置帝阇寧明。右邊置成辨諸事。如前所說護摩法中次第安置。初敷青俱蔞草。置和酪飯。散稻穀花。獻莎縛悉底供。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嚩弭迦土器等。敷阿說他樹葉。于上置器。或敷有乳樹葉或閼伽樹葉。或芭蕉樹葉。或蓮華葉。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。作三簸多法。以心光明其物。及散灑之。手執杓緩攣其蘇。置其物上。誦本真言。至其莎(去)字。即瀉爐中。呼其訶(去)字。還觸其物。卻至蘇器。如是來去三處。觸物不得斷絕。是名三簸多護摩法。經一千遍或一百遍。或觀真言廣略或覆成就下上輕重。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
【現代漢語翻譯】 現代漢語譯本 蔞草、蘇蜜、胡麻以及米飯。所有護摩（Homa，祭祀）之物，都放置在右邊。左邊放置閼伽器（Argha，供水器）。攣蘇杓（Lruan Su Spoon，攪酥勺）以及攣諸物杓（Lruan Zhu Wu Spoon，攪物勺），應當放置在前面。隔著蘇油（Ghee）依次放置勺子。前面使用成辨諸事真言（Cheng Bian Zhu Shi Zhenyan，accomplishing all matters mantra），灑在這些物品上等，請部主尊（Bu Zhu Zun，deity of the mandala）降臨，安置並供養。用本真言（Ben Zhenyan，root mantra），以閼伽水，請其本尊（Ben Zun，main deity）也同樣安置。自身前面放置蘇油，蘇油前面放置火。蘇油和火的中間放置成就物（Cheng Jiu Wu，accomplishment object）。最初是自身，其次是蘇油，其次是物品，其次是火，其次是本持尊（Ben Chi Zun，main holding deity）以及部主尊，如前面五種物品的放置順序應當知曉。部主的左邊放置帝阇寧明（Di She Ning Ming，Tejoming），右邊放置成辨諸事（Cheng Bian Zhu Shi，accomplishing all matters）。如前面所說的護摩法中的順序安置。最初鋪上青俱蔞草（Qing Ju Lou Cao，green kusha grass），放置和酪飯（He Lao Fan，rice mixed with yogurt），散稻穀花（San Dao Gu Hua，scattered rice flowers），獻莎縛悉底供（Sha Po Xi Di Gong，Svasti offering），以好美香供養。然後依法作護摩事。所成就的物品，放置在金器或銀器、熟銅器、石器、商佉螺（Shang Qie Luo，conch shell）、木器、嚩弭迦土器（Wa Mi Jia Tu Qi，Vamika clay pot）等。鋪阿說他樹葉（A Shuo Ta Shu Ye，Ashvattha tree leaf，菩提樹葉），在上面放置器皿。或鋪有乳樹葉或閼伽樹葉，或芭蕉樹葉，或蓮華葉，或新凈白㲲（Xin Jing Bai Die，new clean white felt），隨意選取鋪設。又用五重葉子先鋪在地上，放置成就物。再用五重葉子覆蓋這些物品。或者可以是散花，或者各種衣物，或者各種雜物，次第應當知曉所盛放的器皿。然後以不散亂的心，作三簸多法（San Bo Duo Fa，three-fold scattering method）。用心光明照耀這些物品，以及散灑它們。手執勺子緩慢攪動蘇油，放置在這些物品上，誦本真言，到『莎』字時，就傾瀉到爐中。呼『訶』字時，再觸碰這些物品，然後回到蘇油器皿。這樣來回三處，觸碰物品不得斷絕，這叫做三簸多護摩法。經過一千遍或一百遍，或者觀察真言的廣略，或者成就的上下輕重，乃至護摩二十一遍，這叫做總說遍數的限制。三簸多時，用勺子遍沾這些物品，都令其潤澤油膩。最初放置物品時，先用水灑，然後按壓
【English Translation】 English version Kusha grass, ghee, sesame, and rice. All Homa (sacrifice) items are placed on the right. The Argha vessel (water offering vessel) is placed on the left. The Lruan Su Spoon (ghee stirring spoon) and the Lruan Zhu Wu Spoon (item stirring spoon) should be placed in front. Place the spoons in order, separated by ghee. In front, use the Cheng Bian Zhu Shi Zhenyan (accomplishing all matters mantra), sprinkle it on these items, etc., and invite the Bu Zhu Zun (deity of the mandala) to descend, settle, and be offered to. Use the Ben Zhenyan (root mantra), with Argha water, invite the Ben Zun (main deity) to also settle. Place ghee in front of oneself, and fire in front of the ghee. Place the Cheng Jiu Wu (accomplishment object) between the ghee and the fire. Initially, it is oneself, then ghee, then items, then fire, then the Ben Chi Zun (main holding deity) and the Bu Zhu Zun, as the order of placing the five types of items mentioned earlier should be known. Place the Di She Ning Ming (Tejoming) on the left side of the deity of the mandala, and the Cheng Bian Zhu Shi (accomplishing all matters) on the right side. Arrange them in the order mentioned in the Homa method described earlier. First, spread green kusha grass, place rice mixed with yogurt, scatter rice flowers, offer the Svasti offering, and offer with good and beautiful incense. Then, perform the Homa ritual according to the law. The accomplished items are placed in gold, silver, refined copper, stone, conch shell, wooden, or Vamika clay pots, etc. Spread Ashvattha tree leaves (Bodhi tree leaves), and place the vessel on top. Or spread milky tree leaves or Argha tree leaves, or banana tree leaves, or lotus leaves, or new clean white felt, choose any to spread. Also, first spread five layers of leaves on the ground, and place the accomplished items. Then cover these items with five layers of leaves. Or it can be scattered flowers, or various clothes, or various miscellaneous items, the order of the vessels used for holding should be known. Then, with an undistracted mind, perform the San Bo Duo Fa (three-fold scattering method). Illuminate these items with the light of the mind, and sprinkle them. Hold the spoon and slowly stir the ghee, place it on these items, recite the root mantra, and when reaching the syllable 'Sha', pour it into the furnace. When calling the syllable 'Ha', touch these items again, and then return to the ghee vessel. Going back and forth in these three places, the touching of the items must not be interrupted, this is called the San Bo Duo Homa method. After one thousand times or one hundred times, or observing the length of the mantra, or the upper and lower weight of the accomplishment, even performing the Homa twenty-one times, this is called the general limit of the number of repetitions. During the San Bo Duo, use the spoon to thoroughly soak these items, making them all moist and greasy. When initially placing the items, first sprinkle with water, and then press.
持誦。次以復看。次獻供養。護摩畢已。還須如是于成就漫荼羅。所說三種成就之相。作此法時。若有相現。即須禁之。應知不久即得成就。其物若大。置於右邊。應左手執者。置於左邊。而三簸多之。若成有情之物。作其形像。杓觸于頭。而作護摩。若成自身。以杓觸頂而作護摩。若為他故作三簸多者。但稱其名而作護摩。其成就物。復有三種差別。一但稱名。二以物蓋隔之。三但露現眼所觀見。如是皆用其蘇而作護摩。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。或如本所說而用護摩。或以油麻護摩器仗。若成吠多羅者。應用堅木香心護摩。或用蘇合等諸餘汁香。或觀其物差別及與成就差別。當取諸類香物與法相應者。而作護摩。若成犬肉。還用彼脂。諸餘肉類彼復如是。其成就物。或畫置於前。以此所三簸多法說。或如前說護摩之法。當應廣作三簸多法。護摩其物。如是作已速得成就。三簸多已。洗灌令凈。然後如法灌頂畢已。供養護持。置本尊前。更加種種飲食。供養本尊。及當祭祀八方護世。亦須如法供養護摩之地。然後以諸澡豆及阿摩羅。以自如法澡浴。于其午時手按其物。而加唸誦。又更別辨其線。依前如法持誦。臂釧陀灰芥子水。一一皆須如前持誦。欲作成就之時。如是護
【現代漢語翻譯】 現代漢語譯本 持誦。然後再次觀看。然後獻上供養。護摩完畢后，還需要像這樣在成就曼荼羅（成就的壇場）上，按照所說的三種成就之相進行。在做這個法事的時候，如果有什麼異相出現，就要禁止它。應當知道不久就能得到成就。如果成就物很大，就放在右邊。應該用左手拿的，就放在左邊，然後進行三次簸多（一種祭祀儀式）。如果成就的是有情之物，就製作它的形象，用勺子觸碰頭部，然後進行護摩。如果成就的是自身，就用勺子觸碰頭頂而進行護摩。如果是爲了他人而做三次簸多，就只稱呼他的名字而進行護摩。成就物，又有三種差別。一是隻稱呼名字。二是用東西遮蓋隔開。三是隻露出眼睛所能看見的部分。像這樣都用酥油來進行護摩。如果沒有酥油，就用牛奶。或者酥油和牛奶混合。或者用三種甜味的東西。或者觀察成就的差別，應當用酪。或者按照原本所說的方法用護摩。或者用油麻護摩器仗。如果要成就吠多羅（Vaitāla，一種鬼神），就應用堅硬的木頭香心進行護摩。或者用蘇合等其他的汁液香。或者觀察其物的差別以及成就的差別，應當選取各種與法相應的香物，來進行護摩。如果要成就犬肉，就用狗的脂肪。其他的肉類也是這樣。成就物，或者畫出來放在前面，用這個所說的三次簸多法。或者像前面所說的護摩之法。應當廣泛地做三次簸多法，護摩其物。像這樣做了之後，很快就能得到成就。三次簸多之後，洗乾淨，然後如法灌頂完畢后，供養護持，放在本尊前面。再增加各種飲食，供養本尊。以及應當祭祀八方護世（守護八方的神祇）。也需要如法供養護摩之地。然後用各種澡豆（清潔用品）和阿摩羅（一種果實），自己如法沐浴。在午時用手按著成就物，然後加以唸誦。又另外準備線，依照前面所說的方法持誦。臂釧（臂環）、陀灰（涂灰）、芥子水，一一都需要像前面那樣持誦。想要作成就的時候，就這樣護……
【English Translation】 English version Recite. Then look again. Then offer the offerings. After the homa is completed, it is still necessary to perform the three aspects of accomplishment as described in the achievement mandala (the sacred space for accomplishment). When performing this ritual, if any unusual signs appear, they must be suppressed. It should be known that accomplishment will be attained soon. If the object of accomplishment is large, place it on the right side. If it should be held with the left hand, place it on the left side, and then perform the three 'Bhoota' (a type of sacrificial rite). If the object of accomplishment is a sentient being, create its image, touch the head with a ladle, and then perform the homa. If the accomplishment is for oneself, touch the crown of the head with a ladle and perform the homa. If performing the three 'Bhoota' for others, simply call out their name and perform the homa. There are three distinctions in the objects of accomplishment. First, simply call out the name. Second, cover and separate it with an object. Third, only reveal what the eyes can see. In this way, ghee (clarified butter) is used for the homa. If ghee is not available, use milk. Or a mixture of ghee and milk. Or use three sweet things. Or observe the difference in accomplishment and use cheese. Or perform the homa as originally described. Or use sesame oil homa implements. If one wants to accomplish Vaitāla (a type of spirit), then use hard wood fragrant heartwood for the homa. Or use storax and other fragrant juices. Or observe the difference in the object and the difference in accomplishment, and select various fragrant objects that correspond to the Dharma to perform the homa. If one wants to accomplish dog meat, then use dog fat. The same applies to other types of meat. The object of accomplishment can be drawn and placed in front, using the three 'Bhoota' method described. Or, like the homa method described earlier. One should extensively perform the three 'Bhoota' method, performing homa on the object. Having done this, accomplishment will be attained quickly. After the three 'Bhoota', wash and cleanse it, and then after the abhiseka (consecration) is completed according to the Dharma, offer protection and place it in front of the principal deity. Add various foods and drinks to offer to the principal deity. And one should also offer sacrifices to the eight directional protectors (the deities who protect the eight directions). It is also necessary to offer to the homa ground according to the Dharma. Then use various cleansing beans and amla (a type of fruit) to bathe oneself according to the Dharma. At noon, press the object of accomplishment with your hand and then recite mantras. Also, prepare a separate thread and recite mantras according to the previous method. Armlets, ashes, mustard seeds, and water, each must be recited as before. When one wants to achieve accomplishment, thus protect...
身之物。先須持誦擬充後用。如是念誦護身。諸物成就之時。有所用處。皆即有驗。是故應須預先持誦備擬。花等供養之物。亦須加法持誦。置於側近。次則依法作漫荼羅。如法供養而作成就。用能辨諸事真言。持誦五色界道線。纏四橛上。以軍荼利真言。持誦瓶。置外門前所纏之線兩頭。俱系瓶頸。稍令寬縱。每出入時。思念軍荼利。舉線而入。其線若以軍荼利真言持誦亦得。或取本法真言持誦亦得。如前所說辟除難法。先凈其處。然後作法。其時于外。祭祀八方護世大神並諸眷屬。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。或用部心或用部母持誦。以護其處。或於當部所有契印。各于本方而安置之。以辟諸難。其橛以金剛橛真言。持誦百遍。其橛上一頭。作三股杵形或一股形。如是作已。于凈室外四角釘之。若作漫荼羅。于界道角釘之。此名金剛橛法。能辨諸事。其漫荼羅。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
【現代漢語翻譯】 關於身體的物品，首先必須持誦真言，準備好以後使用。像這樣唸誦真言來保護自身。當各種物品準備就緒時，在需要使用的時候，都會立即顯現效果。因此，應該預先持誦真言，做好準備。用於供養的花等物品，也必須通過加持真言，放置在附近。接下來，依法制作曼荼羅（Mandala，壇城），如法供養，以求成就。使用能夠辨別諸事的真言，持誦五色線，纏繞在四個木橛上。用軍荼利（Kundali，一種明王）真言，持誦水瓶，放置在外門前，將纏繞在木橛上的線的兩頭，都繫在瓶頸上，稍微留出一些鬆弛。每次出入時，都要想著軍荼利，舉起線進入。那根線如果用軍荼利真言持誦也可以，或者取用本法的真言持誦也可以。像前面所說的辟除災難的方法，先凈化那個地方，然後作法。那時，在外面祭祀八方護世大神以及他們的眷屬。在水瓶上，放置金剛杵（Vajra，一種法器），或者放置帶有果實的樹枝。那個水瓶和線，或者用當部的明王持誦，或者用部心真言，或者用部母真言持誦，來保護那個地方。或者在當部所有的契印（Mudra，手印），各自在本方安置，用來辟除各種災難。木橛用金剛橛真言，持誦一百遍。木橛的一頭，做成三股杵形或者一股形。像這樣做好后，在凈室外的四個角釘上。如果製作曼荼羅，就在界道的角上釘上。這叫做金剛橛法，能夠辨別諸事。那個曼荼羅，或者用乾燥的粉末顏料，或者用各種香末，或者用濕的顏料，用牛毛筆畫。在各個角外，畫三股杵。在各個界道上，遍畫三股杵形。還要用金剛墻真言持誦。又在那個界道的杵形之中，再橫著放置一個杵，各處都應該像這樣，這叫做金剛鉤欄。還要用金剛鉤欄真言持誦，像這樣做好后，就沒有誰能夠破壞。因此，在其中作成就法。在各個門中以及門外，各放置金剛杵。那個成就法，或者在凈室中做，或者在... 現代漢語譯本：關於身體的物品，首先必須持誦真言，準備好以後使用。像這樣唸誦真言來保護自身。當各種物品準備就緒時，在需要使用的時候，都會立即顯現效果。因此，應該預先持誦真言，做好準備。用於供養的花等物品，也必須通過加持真言，放置在附近。接下來，依法制作曼荼羅（Mandala，壇城），如法供養，以求成就。使用能夠辨別諸事的真言，持誦五色線，纏繞在四個木橛上。用軍荼利（Kundali，一種明王）真言，持誦水瓶，放置在外門前，將纏繞在木橛上的線的兩頭，都繫在瓶頸上，稍微留出一些鬆弛。每次出入時，都要想著軍荼利，舉起線進入。那根線如果用軍荼利真言持誦也可以，或者取用本法的真言持誦也可以。像前面所說的辟除災難的方法，先凈化那個地方，然後作法。那時，在外面祭祀八方護世大神以及他們的眷屬。在水瓶上，放置金剛杵（Vajra，一種法器），或者放置帶有果實的樹枝。那個水瓶和線，或者用當部的明王持誦，或者用部心真言，或者用部母真言持誦，來保護那個地方。或者在當部所有的契印（Mudra，手印），各自在本方安置，用來辟除各種災難。木橛用金剛橛真言，持誦一百遍。木橛的一頭，做成三股杵形或者一股形。像這樣做好后，在凈室外的四個角釘上。如果製作曼荼羅，就在界道的角上釘上。這叫做金剛橛法，能夠辨別諸事。那個曼荼羅，或者用乾燥的粉末顏料，或者用各種香末，或者用濕的顏料，用牛毛筆畫。在各個角外，畫三股杵。在各個界道上，遍畫三股杵形。還要用金剛墻真言持誦。又在那個界道的杵形之中，再橫著放置一個杵，各處都應該像這樣，這叫做金剛鉤欄。還要用金剛鉤欄真言持誦，像這樣做好后，就沒有誰能夠破壞。因此，在其中作成就法。在各個門中以及門外，各放置金剛杵。那個成就法，或者在凈室中做，或者在...
【English Translation】 Regarding the items related to the body, one must first recite and hold mantras, preparing them for future use. Reciting mantras in this way protects oneself. When various items are ready, they will immediately manifest their effects when needed. Therefore, one should recite mantras in advance and prepare accordingly. Items for offering, such as flowers, must also be blessed with mantras and placed nearby. Next, create a Mandala (sacred diagram) according to the Dharma, make offerings according to the Dharma, and strive for accomplishment. Use the mantra that can discern all matters, recite the five-colored thread, and wrap it around four wooden stakes. Use the Kundali (a wrathful deity) mantra to consecrate a water jar, placing it in front of the outer door, with both ends of the thread wrapped around the stakes tied to the neck of the jar, leaving some slack. Each time you enter or exit, contemplate Kundali and lift the thread as you enter. The thread can also be consecrated with the Kundali mantra, or you can use the mantra of the original Dharma. As mentioned earlier in the method for warding off calamities, first purify the place, and then perform the ritual. At that time, offer sacrifices outside to the eight directional guardian deities and their retinues. On the water jar, place a Vajra (a ritual implement), or place branches with fruit. The water jar and thread can be consecrated with the mantra of the main deity of the lineage, or with the heart mantra of the lineage, or with the mother mantra of the lineage, to protect the place. Alternatively, place all the Mudras (hand gestures) of the lineage in their respective directions to ward off various calamities. Consecrate the wooden stakes with the Vajra stake mantra, reciting it one hundred times. Make one end of the stake in the shape of a three-pronged Vajra or a single-pronged shape. After doing this, nail them into the four corners outside the clean room. If creating a Mandala, nail them into the corners of the boundary path. This is called the Vajra stake method, which can discern all matters. The Mandala can be made with dry powdered colors, or with various fragrant powders, or with wet colors, using an ox-hair brush to paint. Outside each corner, draw a three-pronged Vajra. On each boundary path, draw the shape of a three-pronged Vajra all over. Also, recite the Vajra wall mantra. Furthermore, within the Vajra shape of the boundary path, place another Vajra horizontally, and it should be done in this way everywhere, which is called the Vajra hook fence. Also, recite the Vajra hook fence mantra. After doing this, no one can destroy it. Therefore, perform the accomplishment ritual within it. Place Vajras in each doorway and outside the doorways. The accomplishment ritual can be performed in a clean room, or in... English version: Regarding the items related to the body, one must first recite and hold mantras, preparing them for future use. Reciting mantras in this way protects oneself. When various items are ready, they will immediately manifest their effects when needed. Therefore, one should recite mantras in advance and prepare accordingly. Items for offering, such as flowers, must also be blessed with mantras and placed nearby. Next, create a Mandala (sacred diagram) according to the Dharma, make offerings according to the Dharma, and strive for accomplishment. Use the mantra that can discern all matters, recite the five-colored thread, and wrap it around four wooden stakes. Use the Kundali (a wrathful deity) mantra to consecrate a water jar, placing it in front of the outer door, with both ends of the thread wrapped around the stakes tied to the neck of the jar, leaving some slack. Each time you enter or exit, contemplate Kundali and lift the thread as you enter. The thread can also be consecrated with the Kundali mantra, or you can use the mantra of the original Dharma. As mentioned earlier in the method for warding off calamities, first purify the place, and then perform the ritual. At that time, offer sacrifices outside to the eight directional guardian deities and their retinues. On the water jar, place a Vajra (a ritual implement), or place branches with fruit. The water jar and thread can be consecrated with the mantra of the main deity of the lineage, or with the heart mantra of the lineage, or with the mother mantra of the lineage, to protect the place. Alternatively, place all the Mudras (hand gestures) of the lineage in their respective directions to ward off various calamities. Consecrate the wooden stakes with the Vajra stake mantra, reciting it one hundred times. Make one end of the stake in the shape of a three-pronged Vajra or a single-pronged shape. After doing this, nail them into the four corners outside the clean room. If creating a Mandala, nail them into the corners of the boundary path. This is called the Vajra stake method, which can discern all matters. The Mandala can be made with dry powdered colors, or with various fragrant powders, or with wet colors, using an ox-hair brush to paint. Outside each corner, draw a three-pronged Vajra. On each boundary path, draw the shape of a three-pronged Vajra all over. Also, recite the Vajra wall mantra. Furthermore, within the Vajra shape of the boundary path, place another Vajra horizontally, and it should be done in this way everywhere, which is called the Vajra hook fence. Also, recite the Vajra hook fence mantra. After doing this, no one can destroy it. Therefore, perform the accomplishment ritual within it. Place Vajras in each doorway and outside the doorways. The accomplishment ritual can be performed in a clean room, or in...
露地作漫荼羅。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。置能辨諸事瓶。于內東面。置法輪印。右邊置佛眼印。左邊置佛毫相印。右置牙印。左置鑠底印。右置五種佛頂次第左右安置。于佛部中。所有諸尊隨意次第左右安置。最後兩邊置阿難及須菩提。次下近門。置無能勝。次於外院東面。置悉達多明王。北面置大勢至尊。南面置妙吉祥尊。西面置軍勢啰尊。東面右置梵天及與色界諸天。左置因陀羅上至他化自在乃至地居天神。于東南方。置火神。與諸仙人以為眷屬。于南方置焰摩王。與毗舍遮。布單那。諸魔怛羅。而為眷屬。于西南方。置泥利帝神。與諸羅剎。而為眷屬。于西面門置嚩嚕拏神與諸龍眾。而為眷屬。門北置地神與諸阿修羅而為眷屬。于西北方置風神。與諸伽路拏而為眷屬。于北方置多門天王。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。復于東面一所之處。置日天子及與曜等。復于西面一所之處。置月天子與宿圍繞。于西門曲兩邊。置難陀跋難陀龍王。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。如於漫荼羅法所說護身等事。此亦如是
【現代漢語翻譯】 現代漢語譯本 在露天場地製作曼荼羅（Mandala，壇場），其大小可以是五肘、七肘或八肘。或者根據所要成就的事情，按照事情的大小來製作。在各個門的中央，放置金剛杵（Vajra，一種法器）。在各個角上放置寶瓶。在外門前，放置能夠辨別諸事的寶瓶。在內壇的東面，放置法輪印（Dharmachakra Mudra）。右邊放置佛眼印（Buddha Eye Mudra），左邊放置佛毫相印（Urna Mudra）。右邊放置牙印，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。在佛部（Buddha Family）中，所有諸尊可以隨意依次左右安置。最後兩邊放置阿難（Ananda，佛陀的十大弟子之一）和須菩提（Subhuti，佛陀的十大弟子之一）。其次，在靠近門的地方，放置無能勝（Aparajita，降伏一切障礙的明王）。 其次，在外院的東面，放置悉達多明王（Siddhartha Vidyaraja）。北面放置大勢至尊（Mahasthamaprapta，西方三聖之一）。南面放置妙吉祥尊（Manjushri，文殊菩薩）。西面放置軍勢啰尊。東面的右邊放置梵天（Brahma）以及諸天。左邊放置因陀羅（Indra，帝釋天），向上直到他化自在天（Paranirmita-vasavartin），乃至地居天神。在東南方，放置火神（Agni），以諸仙人作為眷屬。在南方，放置焰摩王（Yama，閻羅王），與毗舍遮（Pisaca，食人鬼）、布單那（Putana，臭餓鬼）、諸魔怛羅（Mantra，真言）作為眷屬。在西南方，放置泥利帝神（Nirrti），與諸羅剎（Rakshasa，羅剎）作為眷屬。在西面門，放置嚩嚕拏神（Varuna，水神），與諸龍眾作為眷屬。門北放置地神（Prithvi），與諸阿修羅（Asura，非天）作為眷屬。在西北方，放置風神（Vayu），與諸伽路拏（Garuda，金翅鳥）作為眷屬。在北方，放置多門天王（Vaishravana，四大天王之一），與諸藥叉（Yaksa，夜叉）作為眷屬。在東北方，放置伊舍那神（Ishana，自在天），與諸鳩槃荼（Kumbhanda，甕形鬼）作為眷屬。 又在東面一個地方，放置日天子（Surya）以及諸曜等。又在西面一個地方，放置月天子（Chandra）與星宿圍繞。在西門彎曲的兩邊，放置難陀龍王（Nanda）和跋難陀龍王（Upananda）。在佛部中，所有使者等類的真言（Mantra）及明（Vidya），可以在外院四面隨意安置。然後依法啟請，依次供養、護摩（Homa，火供）、唸誦。在最中央，安放其本尊（Ishtadevata）或成就物。如在曼荼羅法中所說的護身等事，這裡也是一樣。
【English Translation】 English version Construct a Mandala (sacred diagram) on open ground, measuring five, seven, or eight cubits in size. Alternatively, determine the size based on the accomplishment desired, adjusting it according to the magnitude of the task. Place a Vajra (ritual object symbolizing indestructibility) in the center of each gate. Position vases at each corner. In front of the outer gate, place a vase capable of discerning all matters. Inside, on the eastern side, place the Dharmachakra Mudra (gesture of turning the wheel of Dharma). On the right side, place the Buddha Eye Mudra. On the left side, place the Urna Mudra (mark of light between the eyebrows of the Buddha). Place the Tooth Mudra on the right and the Shakti Mudra on the left. Arrange the Five Buddha Crowns (five aspects of Buddhahood) in sequence, alternating left and right. Within the Buddha Family, arrange all deities as desired, alternating left and right. Finally, place Ananda (Buddha's disciple known for his memory) and Subhuti (Buddha's disciple known for understanding emptiness) on either side. Next, near the gate, place Aparajita (the invincible one, a wrathful deity). Then, in the outer courtyard, place Siddhartha Vidyaraja (a wisdom king) on the eastern side. Place Mahasthamaprapta (bodhisattva of great power) on the northern side. Place Manjushri (bodhisattva of wisdom) on the southern side. Place Kunsila on the western side. On the right side of the east, place Brahma (creator god) and all the Devas (gods). On the left side, place Indra (king of the gods), extending upwards to Paranirmita-vasavartin (the highest of the desire realm gods), and down to the earth-dwelling deities. In the southeast, place Agni (god of fire) with all the Rishis (sages) as attendants. In the south, place Yama (lord of death) with the Pisacas (flesh-eating demons), Putanas (ghosts), and all the Mantras (sacred formulas) as attendants. In the southwest, place Nirrti (goddess of destruction) with all the Rakshasas (demons) as attendants. At the western gate, place Varuna (god of water) with all the Nagas (serpent deities) as attendants. North of the gate, place Prithvi (earth goddess) with all the Asuras (demi-gods) as attendants. In the northwest, place Vayu (god of wind) with all the Garudas (mythical bird-like beings) as attendants. In the north, place Vaishravana (guardian king of the north) with all the Yakshas (nature spirits) as attendants. In the northeast, place Ishana (a form of Shiva) with all the Kumbhandas (grotesque dwarfs) as attendants. Furthermore, in one area on the eastern side, place Surya (sun god) and the planets. In one area on the western side, place Chandra (moon god) surrounded by constellations. On either side of the curved western gate, place Nanda (dragon king) and Upananda (dragon king). Within the Buddha Family, all messengers and similar types of Mantras (sacred formulas) and Vidyas (knowledge spells) can be arranged as desired on all four sides of the outer courtyard. Then, according to the Dharma (teachings), perform the invocation, offerings, Homa (fire ritual), and recitation in sequence. In the very center, place the Ishtadevata (personal deity) or the object of accomplishment. The protective measures described in the Mandala rituals should also be performed here.
次第應行。此是佛部成就諸物漫荼羅法。一切諸難無能得便。于中作法速得成就。一切諸尊增加衛護。如前以五彩色作漫荼羅。唯改圓作。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。右置半拏羅嚩悉𩕳。左置耶輸末底。近門兩邊。置一髻明妃及馬頭明王于外門前。置能辨諸事瓶。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遜陀及優波遜陀龍王。及商佉持明仙王。與諸持明仙俱。如前諸方護世。於此部中。所有使者諸類真言及明隨意安置。如前所說安置次第。此亦如是。一切諸難無能得便。應當此中作成就法如前方作。如先界道。于內院東面。置蘇悉地羯羅。右置吞金剛明妃。左置金剛拳明妃。右置遜婆明王。左置計唎枳里明王。右置拔折羅尊。左置拔折啰但吒。右置金剛母特加羅錘。左置金剛商羯羅。右置金剛鉤明妃。左置忙莽計明妃。于其外院東邊。置勝慧使者金剛慧使者摩醯首羅及妃多聞天王及諸藥叉。于其外門前。置能辨諸事瓶。于金剛部中。所有使者真言及明。部多。毗舍遮。乾闥婆。摩睺羅伽。及持明仙八方護世。各于外院次第安置。然後啟請如法供養。護摩唸誦起首成就。其所啟請
【現代漢語翻譯】 現代漢語譯本：應當按照次第進行。這是佛部成就諸物壇城（Mandala）的儀軌。一切災難都無法侵擾。在此中進行儀軌，能迅速獲得成就。一切諸尊都會增加護衛。如同之前用五種顏色製作壇城，只是將方形改為圓形。在其內院的東面中央，放置蓮花印。右邊放置七多羅明（Seven Tara Vidyas），左邊放置七吉祥明（Seven Auspicious Vidyas）。然後左右放置六大明王（Six Great Vidyarajas）。右邊放置半拏羅嚩悉𩕳（Pandaravasini），左邊放置耶輸末底（Yasomati）。靠近門的兩邊，放置一髻明妃（Ekajati）及馬頭明王（Hayagriva），在外門前，放置能辨別諸事的寶瓶。在門和角落，放置金剛杵（Vajra），中間放置蓮花。在其外院，放置梵天（Brahma）及因陀羅（Indra）、摩醯首羅（Mahesvara）等凈居諸天，以及無垢行菩薩（Vimalakirti Bodhisattva）、光鬘菩薩（Prabhamala Bodhisattva）、莊嚴菩薩（Vyuharaja Bodhisattva）、無邊龍王（Ananta Naga）、遜陀龍王（Sunda Naga）及優波遜陀龍王（Upasunda Naga），以及商佉持明仙王（Shankha Vidyadhara Raja），與諸持明仙一同。如同之前各方護世天。在此部中，所有使者、各類真言及明咒隨意安置。如同之前所說的安置次第，這裡也是如此。一切災難都無法侵擾。應當在此中作成就法，如同之前的方法。如同先前的結界之道，在內院東面，放置蘇悉地羯羅（Susiddhi-kara）。右邊放置吞金剛明妃（Grasa-vajri），左邊放置金剛拳明妃（Vajra-musti）。右邊放置遜婆明王（Sumbharaja），左邊放置計唎枳里明王（Kilikila）。右邊放置拔折羅尊（Vajradhara），左邊放置拔折啰但吒（Vajra-danda）。右邊放置金剛母特加羅錘（Vajra-mudgara），左邊放置金剛商羯羅（Vajra-shankara）。右邊放置金剛鉤明妃（Vajrankusi），左邊放置忙莽計明妃（Mamaki）。在其外院東邊，放置勝慧使者（Uttama-mati-duta）、金剛慧使者（Vajra-mati-duta）、摩醯首羅（Mahesvara）及妃、多聞天王（Vaisravana）及諸藥叉（Yaksa）。在其外門前，放置能辨別諸事的寶瓶。在金剛部中，所有使者、真言及明咒、部多（Bhuta）、毗舍遮（Pisaca）、乾闥婆（Gandharva）、摩睺羅伽（Mahoraga），以及持明仙、八方護世天，各自在外院按照次第安置。然後啟請，如法供養，護摩唸誦，開始成就。其所啟請 應當按照次第進行。這是佛部成就諸物壇城（Mandala）的儀軌。一切災難都無法侵擾。在此中進行儀軌，能迅速獲得成就。一切諸尊都會增加護衛。如同之前用五種顏色製作壇城，只是將方形改為圓形。在其內院的東面中央，放置蓮花印。右邊放置七多羅明（Seven Tara Vidyas），左邊放置七吉祥明（Seven Auspicious Vidyas）。然後左右放置六大明王（Six Great Vidyarajas）。右邊放置半拏羅嚩悉𩕳（Pandaravasini），左邊放置耶輸末底（Yasomati）。靠近門的兩邊，放置一髻明妃（Ekajati）及馬頭明王（Hayagriva），在外門前，放置能辨別諸事的寶瓶。在門和角落，放置金剛杵（Vajra），中間放置蓮花。在其外院，放置梵天（Brahma）及因陀羅（Indra）、摩醯首羅（Mahesvara）等凈居諸天，以及無垢行菩薩（Vimalakirti Bodhisattva）、光鬘菩薩（Prabhamala Bodhisattva）、莊嚴菩薩（Vyuharaja Bodhisattva）、無邊龍王（Ananta Naga）、遜陀龍王（Sunda Naga）及優波遜陀龍王（Upasunda Naga），以及商佉持明仙王（Shankha Vidyadhara Raja），與諸持明仙一同。如同之前各方護世天。在此部中，所有使者、各類真言及明咒隨意安置。如同之前所說的安置次第，這裡也是如此。一切災難都無法侵擾。應當在此中作成就法，如同之前的方法。如同先前的結界之道，在內院東面，放置蘇悉地羯羅（Susiddhi-kara）。右邊放置吞金剛明妃（Grasa-vajri），左邊放置金剛拳明妃（Vajra-musti）。右邊放置遜婆明王（Sumbharaja），左邊放置計唎枳里明王（Kilikila）。右邊放置拔折羅尊（Vajradhara），左邊放置拔折啰但吒（Vajra-danda）。右邊放置金剛母特加羅錘（Vajra-mudgara），左邊放置金剛商羯羅（Vajra-shankara）。右邊放置金剛鉤明妃（Vajrankusi），左邊放置忙莽計明妃（Mamaki）。在其外院東邊，放置勝慧使者（Uttama-mati-duta）、金剛慧使者（Vajra-mati-duta）、摩醯首羅（Mahesvara）及妃、多聞天王（Vaisravana）及諸藥叉（Yaksa）。在其外門前，放置能辨別諸事的寶瓶。在金剛部中，所有使者、真言及明咒、部多（Bhuta）、毗舍遮（Pisaca）、乾闥婆（Gandharva）、摩睺羅伽（Mahoraga），以及持明仙、八方護世天，各自在外院按照次第安置。然後啟請，如法供養，護摩唸誦，開始成就。其所啟請
【English Translation】 English version: One should proceed in due order. This is the Mandala ritual for accomplishing all things in the Buddha family. No calamity can take advantage. Performing the ritual within it leads to swift accomplishment. All the deities will increase their protection. As before, create the Mandala with five colors, only changing the square shape to a circle. In the center of the eastern side of the inner court, place the lotus seal. On the right, place the Seven Tara Vidyas (Seven Tara Illuminations), and on the left, place the Seven Auspicious Vidyas (Seven Auspicious Illuminations). Then, on the left and right, place the Six Great Vidyarajas (Six Great Luminous Kings). On the right, place Pandaravasini (White-robed One), and on the left, place Yasomati (Famous Glory). Near the two sides of the gate, place Ekajati (Single Braid) and Hayagriva (Horse-headed King). In front of the outer gate, place the vase that can discern all matters. At the gate and corners, place the Vajra (Diamond Scepter), and in the center, place the lotus. In the outer court, place Brahma (Creator God) and Indra (King of Gods), Mahesvara (Great Lord) and other Suddhavasa (Pure Abode) gods, as well as Vimalakirti Bodhisattva (Stainless Fame Bodhisattva), Prabhamala Bodhisattva (Light Garland Bodhisattva), Vyuharaja Bodhisattva (Adornment King Bodhisattva), Ananta Naga (Endless Dragon King), Sunda Naga (Beautiful Dragon King), and Upasunda Naga (Sub-beautiful Dragon King), and Shankha Vidyadhara Raja (Conch-bearing Knowledge Holder King), together with all the Vidyadharas (Knowledge Holders). Like the Lokapalas (World Protectors) in the previous directions. In this family, all messengers, various mantras and vidyas (illuminations) are placed at will. The arrangement order is the same as described before. No calamity can take advantage. One should perform the accomplishment ritual within it, as done before. Like the previous boundary path, on the eastern side of the inner court, place Susiddhi-kara (Perfect Accomplishment Maker). On the right, place Grasa-vajri (Devouring Vajra), and on the left, place Vajra-musti (Vajra Fist). On the right, place Sumbharaja (Sumbha King), and on the left, place Kilikila (Kilikila King). On the right, place Vajradhara (Vajra Holder), and on the left, place Vajra-danda (Vajra Staff). On the right, place Vajra-mudgara (Vajra Hammer), and on the left, place Vajra-shankara (Vajra Conch). On the right, place Vajrankusi (Vajra Hook), and on the left, place Mamaki (Mine). In the eastern side of the outer court, place Uttama-mati-duta (Supreme Intelligence Messenger), Vajra-mati-duta (Vajra Intelligence Messenger), Mahesvara (Great Lord) and his consort, Vaisravana (All-Hearing King) and all the Yaksas (Nature Spirits). In front of the outer gate, place the vase that can discern all matters. In the Vajra family, all messengers, mantras and vidyas (illuminations), Bhutas (Spirits), Pisacas (Goblins), Gandharvas (Celestial Musicians), Mahoragas (Great Serpents), and Vidyadharas (Knowledge Holders), the Lokapalas (World Protectors) of the eight directions, are each placed in the outer court in due order. Then, make the invocation, offer according to the Dharma, perform the homa (fire ritual) and recitation, and begin the accomplishment. The invocation that is made English version: One should proceed in due order. This is the Mandala ritual for accomplishing all things in the Buddha family. No calamity can take advantage. Performing the ritual within it leads to swift accomplishment. All the deities will increase their protection. As before, create the Mandala with five colors, only changing the square shape to a circle. In the center of the eastern side of the inner court, place the lotus seal. On the right, place the Seven Tara Vidyas (Seven Tara Illuminations), and on the left, place the Seven Auspicious Vidyas (Seven Auspicious Illuminations). Then, on the left and right, place the Six Great Vidyarajas (Six Great Luminous Kings). On the right, place Pandaravasini (White-robed One), and on the left, place Yasomati (Famous Glory). Near the two sides of the gate, place Ekajati (Single Braid) and Hayagriva (Horse-headed King). In front of the outer gate, place the vase that can discern all matters. At the gate and corners, place the Vajra (Diamond Scepter), and in the center, place the lotus. In the outer court, place Brahma (Creator God) and Indra (King of Gods), Mahesvara (Great Lord) and other Suddhavasa (Pure Abode) gods, as well as Vimalakirti Bodhisattva (Stainless Fame Bodhisattva), Prabhamala Bodhisattva (Light Garland Bodhisattva), Vyuharaja Bodhisattva (Adornment King Bodhisattva), Ananta Naga (Endless Dragon King), Sunda Naga (Beautiful Dragon King), and Upasunda Naga (Sub-beautiful Dragon King), and Shankha Vidyadhara Raja (Conch-bearing Knowledge Holder King), together with all the Vidyadharas (Knowledge Holders). Like the Lokapalas (World Protectors) in the previous directions. In this family, all messengers, various mantras and vidyas (illuminations) are placed at will. The arrangement order is the same as described before. No calamity can take advantage. One should perform the accomplishment ritual within it, as done before. Like the previous boundary path, on the eastern side of the inner court, place Susiddhi-kara (Perfect Accomplishment Maker). On the right, place Grasa-vajri (Devouring Vajra), and on the left, place Vajra-musti (Vajra Fist). On the right, place Sumbharaja (Sumbha King), and on the left, place Kilikila (Kilikila King). On the right, place Vajradhara (Vajra Holder), and on the left, place Vajra-danda (Vajra Staff). On the right, place Vajra-mudgara (Vajra Hammer), and on the left, place Vajra-shankara (Vajra Conch). On the right, place Vajrankusi (Vajra Hook), and on the left, place Mamaki (Mine). In the eastern side of the outer court, place Uttama-mati-duta (Supreme Intelligence Messenger), Vajra-mati-duta (Vajra Intelligence Messenger), Mahesvara (Great Lord) and his consort, Vaisravana (All-Hearing King) and all the Yaksas (Nature Spirits). In front of the outer gate, place the vase that can discern all matters. In the Vajra family, all messengers, mantras and vidyas (illuminations), Bhutas (Spirits), Pisacas (Goblins), Gandharvas (Celestial Musicians), Mahoragas (Great Serpents), and Vidyadharas (Knowledge Holders), the Lokapalas (World Protectors) of the eight directions, are each placed in the outer court in due order. Then, make the invocation, offer according to the Dharma, perform the homa (fire ritual) and recitation, and begin the accomplishment. The invocation that is made
諸尊。應用明王真言。或用部母明。請于漫荼羅所有諸尊。各為置瓶。如前漫荼羅所有諸法。此成就法亦皆如是。若於此等漫荼羅中。作成就者。縱不具足護身之法。亦得悉地。為彼諸尊自有其誓。若請我等赴漫荼羅者。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。或用明妃能辨諸事真言。並及部內護身真言。而用啟請。護身諸界速得成就。此是三部秘密之法。
複次說通三部秘密漫荼羅。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。如前所說明王漫荼羅。此亦如是次第安置。右邊置部母明。左邊置辨事明。蓮華金剛二部左右亦爾。西面右置嘺(宜喬反)唎。左置落乞澀彌。果面兩角置缽及支伐羅。北面兩角置但拏棓及軍持瓶。南面兩角置拔折羅及母特伽羅。西面兩角置輪羅及寶瓶。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。此是秘密都漫荼羅。于中所作成就諸物。皆得悉地。頂行於此尚不得便。何
【現代漢語翻譯】 現代漢語譯本： 諸位尊者，應用明王（Vidyaraja）真言，或用部母（Kulamata）明咒，迎請曼荼羅（Mandala）中的所有諸尊。各自為其設定寶瓶。如同之前的曼荼羅所有儀軌一樣，此成就法也完全相同。如果在此等曼荼羅中，有人想要獲得成就，即使不完全具備護身之法，也能獲得悉地（Siddhi，成就）。因為這些尊神自有誓言：如果有人邀請我們降臨曼荼羅，以虔誠之心如法供養，我們必將滿足他所求的願望。因此，在此應知沒有困難，必定會得到加持。如果使用部心真言以及部母，或使用能辨別諸事的明妃真言，以及部內的護身真言，來進行祈請，護身結界就能迅速成就。這是三部（佛部、蓮花部、金剛部）的秘密之法。
再次宣說通於三部的秘密曼荼羅。如法界道（Dharmadhatu），放置金剛杵（Vajra）。中央放置本部主印。其前放置本真言主。或者如前放置羯羅詩瓶（Kalasha）。將物品盛放在器皿等之中，放置在瓶上。內院東面放置如來印（Tathagata-mudra），北面放置觀自在印（Avalokitesvara-mudra），南面放置金剛印（Vajra-mudra）。西面右邊放置嚕達羅（Rudra），左邊放置多聞天王（Vaisravana）。如同之前所說的明王曼荼羅一樣，此處也如此次第安置。右邊放置部母明，左邊放置辨事明。蓮花部（Padma-kula）和金剛部（Vajra-kula）的左右兩側也同樣如此。西面右邊放置嘺唎，左邊放置落乞澀彌。果面兩角放置缽（Patra）和支伐羅（Civara）。北面兩角放置但拏棓（Danda）和軍持瓶（Kundika）。南面兩角放置金剛杵和母特伽羅（Mudgara）。西面兩角放置輪羅（Cakra）和寶瓶。在外門前，另外設立處所，放置無能勝（Aparajita）。東面門前放置訶利帝母（Hariti）。南面門前放置句吒祇唎迦（Kutalagiri）。北面門前放置翳迦契吒（Ekajata）。在其外院，隨意遍佈諸印。如法啟請供養。這是秘密都曼荼羅。在其中所作成就的各種物品，都能獲得悉地。頂行（修行者）於此尚且不得方便，何況...
【English Translation】 English version: O venerable ones, apply the Vidyaraja (明王, Wisdom King) mantra, or the Kulamata (部母, Mother of the Family) mantra, and invite all the deities within the Mandala (漫荼羅, sacred diagram). Place a vase for each of them. Just as with all the rituals of the previous Mandala, this method of accomplishment is exactly the same. If someone wishes to attain Siddhi (悉地, accomplishment) within these Mandalas, even without fully possessing the methods of self-protection, they can still attain it. This is because these deities have their own vows: if someone invites us to descend into the Mandala, and offers us sincere and lawful offerings, we will surely grant them their desired wishes. Therefore, know that there is no difficulty here, and you will certainly receive blessings. If you use the family-heart mantra and the Kulamata, or the mantra of the Vidya (明妃, Wisdom Consort) who can discern all matters, as well as the self-protection mantra within the family, to make your request, the protective boundaries will be quickly accomplished. These are the secret methods of the three families (Buddha-kula, Padma-kula, and Vajra-kula).
Furthermore, I will explain the secret Mandala that encompasses the three families. Place the Vajra (拔折羅, diamond scepter) in the Dharmadhatu (法界道, realm of reality). Place the principal mudra of the family in the center. Place the principal mantra lord in front of it. Or, as before, place the Kalasha (羯羅詩瓶, vase). Place the items in vessels, etc., and place them on the vase. Place the Tathagata-mudra (如來印, Thus Come One mudra) on the east side of the inner court, the Avalokitesvara-mudra (觀自在印, Avalokiteshvara mudra) on the north side, and the Vajra-mudra (金剛印, Vajra mudra) on the south side. Place Rudra (嚕達羅) on the right side of the west, and Vaisravana (多聞天王, Vaishravana) on the left side. Just as with the previously described Vidyaraja Mandala, arrange them in the same order here. Place the Kulamata mantra on the right side, and the mantra for discerning matters on the left side. The left and right sides of the Padma-kula (蓮華部, Lotus Family) and Vajra-kula (金剛部, Vajra Family) are also the same. Place a Patra (缽, bowl) and Civara (支伐羅, robe) on the two corners of the fruit face. Place a Danda (但拏棓, staff) and Kundika (軍持瓶, water bottle) on the two corners of the north side. Place a Vajra and Mudgara (母特伽羅, club) on the two corners of the south side. Place a Cakra (輪羅, wheel) and a treasure vase on the two corners of the west side. In front of the outer gate, set up a separate place and place Aparajita (無能勝, the invincible one). Place Hariti (訶利帝母) in front of the east gate. Place Kutalagiri (句吒祇唎迦) in front of the south gate. Place Ekajata (翳迦契吒) in front of the north gate. In the outer court, place the mudras everywhere as you wish. Make offerings and requests according to the Dharma. This is the secret all-encompassing Mandala. All the objects made and accomplished within it will attain Siddhi. Even a top practitioner would find it inconvenient here, let alone...
況諸餘毗那夜迦。以諸美香花燈種種飲食。持誦光顯然後供養。如於唸誦。及於漫荼羅所說供養。此亦如是應作。若於凈室中作。亦復如是。其漫荼羅主種種供養。應加四倍。此是秘密之法。供養畢已。次應于外如法祭祀。以蘇燃燈。其炷鮮凈。供養本尊一一之物。皆須奉獻閼伽。若如是作法本尊速得有驗。以明王真言。持誦白芥子。或用能辨諸事真言。或用先持有功真言持誦。近置成就物邊。用辟諸難。便即退散。又用本印主印。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。其人作火神裝束狀如仙人。手執軍持及數珠。于西南方。其人作羅剎王裝束。手執橫刀。于西北方。其人作風神裝束。手執幢旗。帝釋白色。焰摩黑色。龍王紅色。毗沙門金色。伊舍那白黃色。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。交絡花鬘。備白芥子。善知難相。若有
【現代漢語翻譯】 現代漢語譯本： 更何況是其他的毗那夜迦（Vinayaka，障礙神），應該用各種美好的香、花、燈和各種飲食，持誦咒語使其光明顯赫，然後進行供養。就像在念誦和曼荼羅（Mandala，壇場）中所說的供養一樣，這裡也應該這樣做。如果在乾淨的房間里進行，也同樣如此。曼荼羅主（Mandala的主尊）的各種供養，應該增加四倍。這是秘密的法門。供養完畢后，接下來應該在外面如法祭祀，用酥油點燃燈，燈芯要新鮮乾淨。供養本尊的每一樣物品，都必須奉獻閼伽（Argha，供水）。如果這樣做法，本尊很快就會顯靈。用明王真言（Vidyaraja mantra），持誦白芥子，或者用能夠辨別諸事的真言，或者用先前持有功效的真言持誦，靠近放置成就物旁邊，用來辟除各種災難，災難便會立即退散。又用本印（根本手印）和主印（主尊手印），放置在左邊，或者只是持誦大力咒語，放置在左邊。在八個方位上，各安置一個人。首先在東方，那個人裝扮成帝釋（Indra，天帝）的樣子，手執拔折羅（Vajra，金剛杵），形貌顏色完全像帝釋。在南方，那個人裝扮成焰摩（Yama，閻魔王）的樣子，手執但拏棓（Danda，杖）。在西方，那個人裝扮成龍王的樣子，手執罥索（Pasa，繩索）。在北方，那個人裝扮成毗沙門（Vaisravana，多聞天王）的樣子，手執伽陀棓（Gada，棒）。在東北方，那個人裝扮成伊舍那（Isana，自在天）的樣子，手執三股叉（Trisula，三叉戟）。在東南方，那個人裝扮成火神的樣子，形狀像仙人，手執軍持（Kundika，水瓶）和數珠（念珠）。在西南方，那個人裝扮成羅剎王的樣子，手執橫刀。在西北方，那個人裝扮成風神的樣子，手執幢旗。帝釋是白色，焰摩是黑色，龍王是紅色，毗沙門是金色，伊舍那是白黃色，火神是火色，羅剎王是淺黑雲色，風神是青色。他們所穿的衣服也都是這樣。這些人必須都受過戒，極其清凈，有大膽量和勇氣，善於做護身之法，形貌端正，正值盛年且肥壯。所執的器仗都必須持誦過咒語，在頸部和兩肩，交錯佩戴花鬘，準備好白芥子，善於識別災難的徵兆。如果有什麼
【English Translation】 English version: Moreover, for other Vinayakas (obstacle deities), one should offer various beautiful fragrances, flowers, lamps, and various foods, reciting mantras to make them radiant and manifest. Just as the offerings described in recitations and Mandalas (sacred diagrams), so too should this be done. If performed in a clean room, it should be done in the same way. The various offerings to the Mandala's main deity should be increased fourfold. This is a secret practice. After the offerings are completed, one should then perform external sacrifices according to the proper rituals, lighting lamps with ghee, with fresh and clean wicks. Every item offered to the principal deity must be accompanied by Argha (offering of water). If this method is followed, the principal deity will quickly manifest. Recite the Vidyaraja mantra (wisdom king mantra), while holding white mustard seeds, or use the mantra that can discern all matters, or use a previously effective mantra. Place it near the object of accomplishment to ward off all difficulties, and the difficulties will immediately dissipate. Also, place the fundamental mudra (hand gesture) and the principal mudra on the left side, or simply recite a powerful mantra and place it on the left side. In each of the eight directions, place a person. First, in the east, the person should be dressed as Indra (the king of gods), holding a Vajra (thunderbolt), with a form and color exactly like Indra. In the south, the person should be dressed as Yama (the lord of death), holding a Danda (staff). In the west, the person should be dressed as a Naga king (dragon king), holding a Pasa (noose). In the north, the person should be dressed as Vaisravana (the guardian of the north), holding a Gada (club). In the northeast, the person should be dressed as Isana (a form of Shiva), holding a Trisula (trident). In the southeast, the person should be dressed as Agni (the god of fire), appearing as a sage, holding a Kundika (water pot) and a rosary (prayer beads). In the southwest, the person should be dressed as a Rakshasa king (demon king), holding a horizontal sword. In the northwest, the person should be dressed as Vayu (the god of wind), holding a banner. Indra is white, Yama is black, the Naga king is red, Vaisravana is golden, Isana is yellowish-white, Agni is the color of fire, the Rakshasa king is a light black cloud color, and Vayu is blue. Their clothing should also be of the same colors. These people must all have taken vows, be extremely pure, possess great courage and bravery, be skilled in performing protective rituals, be of upright appearance, be in their prime, and be robust. The weapons they hold must all have been blessed with mantras. They should wear garlands of flowers intertwined around their necks and shoulders, have white mustard seeds ready, and be skilled in recognizing signs of difficulty. If there is any
難至。即散白芥子而用打之。或擲花鬘。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。及擲花鬘。以器仗擬。及擊之時。不得移動本處若移本處。彼當得便是故應須不動本處。于本藏中。所有護身之印難摧伏者。持誦供養置己身邊。若有極大猛害難來。應自用彼諸印以擲打之。或以先來持誦有功真言。誦白芥子散擊難者。必若不止。即應出外以好飲食。加以豐多。如法祭祀彼諸難眾。一切護法總有九種。謂辟除諸難。結地界。結虛空界。結漫荼羅界。結方界所。結金剛墻。結金剛鉤欄。護物。護身。以除諸難作成就時。如斯等法皆須憶念。或若不辨前護方人。應當置其當方器仗。此亦不辨。于諸方所。置那羅遮器仗。或張弓擩箭置諸方所。或與助成就人。明解藏法。有智方便。持誦有功。戒行清潔。立在門中。助辨諸事。辟除諸難乃至內院外院。彼皆應助。所有一切諸事。至於暮間皆須辨足。日才沒已。即起首作成就之法。中間困時。出漫荼羅外。含水漱口。以軍荼利真言。用持誦水而含三掬。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。
【現代漢語翻譯】 現代漢語譯本： 如果遇到困難，就撒播白色芥菜籽並用東西擊打。或者投擲花鬘（huā mán，花環）。或者困難顯現出眾多巨大的恐怖景象。應當用所持的器仗（qì zhàng，兵器）遙遙比劃。如果它們逼近，就用器仗擊打。撒播白色芥菜籽，投擲花鬘，用器仗比劃和擊打的時候，不得移動原來的位置。如果移動了原來的位置，它們就會得逞。所以必須保持不動。在本尊的壇城中，所有護身的印（yìn，手印）中難以摧伏的，要持誦、供養，並放在自己身邊。如果出現極大的猛烈災害，難以抵擋，應當自己用那些印來投擲擊打。或者用先前持誦有功的真言（zhēn yán，咒語），誦咒加持白色芥菜籽，散擊製造困難者。如果仍然不止息，就應當到外面，用美好的飲食，多多地如法祭祀那些製造困難的眾生。 一切護法（hù fǎ，佛教的守護神）總共有九種，分別是：辟除諸難，結地界（jié dì jiè，設定土地的結界），結虛空界（jié xū kōng jiè，設定天空的結界），結曼荼羅界（jié màn tú luó jiè，設定壇城的結界），結方界所（jié fāng jiè suǒ，設定方位的結界），結金剛墻（jié jīn gāng qiáng，設定金剛墻），結金剛鉤欄（jié jīn gāng gōu lán，設定金剛鉤欄），護物，護身。爲了在消除各種困難，完成成就時，必須憶念這些方法。或者如果不認識護衛方位的人，應當在相應的方位放置器仗。如果這也不行，就在各個方位放置那羅遮（Nā luó zhē）的器仗。或者張弓搭箭放置在各個方位。或者與協助成就的人，通曉藏法，有智慧方便，持誦有功，戒行清凈的人，站在門中，協助處理各種事務，辟除各種困難，乃至內院外院，他們都應當協助。所有一切事務，都要在傍晚之前準備充足。太陽剛落山，就開始進行成就之法。中間睏倦的時候，走出曼荼羅外面，含水漱口，用軍荼利（Jūn tú lì）真言，持誦加持水，含三口。或者用本尊心真言（běn zūn xīn zhēn yán，本尊的心咒），持誦少許牛蘇（niú sū，酥油），然後飲用。所有疲憊睏乏都會消除。再用蜂蜜和蓽撥（bì bō，一種香料），用佛部母明（fó bù mǔ míng，佛部的母咒），持誦加持后塗抹眼睛，昏沉難以提起精神的狀態就會立即消除。首先以誠心面向東方站立，觀察諸尊，歸命祈請，以求三種吉祥的瑞應。
【English Translation】 English version: If difficulties arise, scatter white mustard seeds and strike them. Or throw flower garlands (flower wreaths). Or many great fears may appear as obstacles. You should use the weapons (instruments) you hold to point at them from a distance. If they approach, strike them with the weapons. When scattering white mustard seeds, throwing flower garlands, pointing and striking with weapons, do not move from your original position. If you move from your original position, they will succeed. Therefore, you must remain in place. Among all the protective seals (hand gestures) in the mandala of the deity, those that are difficult to subdue should be recited, offered to, and placed by your side. If extremely fierce harm arises and is difficult to resist, you should use those seals to throw and strike at it yourself. Or use mantras (sacred utterances) that have been recited with merit in the past, recite the mantra to bless white mustard seeds, and scatter them to strike those who create difficulties. If they still do not stop, you should go outside, use fine food and drink, and offer abundant, lawful sacrifices to those beings who create difficulties. There are nine types of protectors (guardian deities) in total: averting all difficulties, establishing the earth boundary, establishing the space boundary, establishing the mandala boundary, establishing the directional boundary, establishing the vajra wall, establishing the vajra hook fence, protecting objects, and protecting the body. In order to eliminate various difficulties and accomplish achievements, these methods must be remembered. Or if you do not recognize the person guarding the directions, you should place weapons in the corresponding directions. If this is also not possible, place the weapons of Naracha (Nā luó zhē) in all directions. Or place a drawn bow and arrow in all directions. Or have someone who assists in the accomplishment, who is knowledgeable in the hidden Dharma, has skillful wisdom, has recited mantras with merit, and has pure conduct, stand in the doorway to assist in handling various matters and averting various difficulties, even in the inner and outer courtyards. They should assist in all matters. All matters must be fully prepared before evening. As soon as the sun sets, begin the practice of accomplishment. When tired in the middle, go outside the mandala, rinse your mouth with water, and use the Kundali (Jūn tú lì) mantra to bless the water, and take three mouthfuls. Or use the heart mantra (core mantra) of the deity, recite a small amount of ghee (clarified butter), and drink it. All fatigue and exhaustion will be eliminated. Then mix honey with long pepper (a spice), use the Buddha-Mother mantra (the mother mantra of the Buddha family), recite it to bless it, and apply it to the eyes. Drowsiness and difficulty in waking up will be immediately eliminated. First, stand facing east with sincerity, observe the deities, take refuge and pray, seeking three auspicious omens.
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。次則右繞辨諸事瓶。入漫荼羅時。隨所逢瓶。皆右繞過。到已頂禮諸尊。及以遍觀。各各以本真言。而奉閼伽。或以部心真言奉獻。所請真言主。當以明王真言請召。所請明主。當以明妃請召。已視本印。及誦本真言明等。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。或置瓶上。或掬合手內。或但心念。或置嚩啰(二合)弭迦器。或置葉上。所置於內本尊之前所成諸器。皆以牛黃涂之。次用白芥子作護。次持誦摩辣底花。供養其物。牛黃涂故。便成禁住。用其芥子便成作護。以花供養便成光顯。此三種法。次第應作不得廢闕。于本尊前。置成就物。于中不得余物間隔。成就之物。用兩種法以為作護。一謂手印。二白芥子。令成就物速有驗故數獻閼伽花香等具及酪。數應供養。其助成就之人。護其物故常在其處。如是安置供養物已。然後以手按之。或以眼觀。以其不散心。徐徐持誦。中間數數光顯其物。如是相續。竟夜持誦勿令間斷。其夜三時。以閼伽等次第供養。若須出外漱口。令助成人替坐物前。續次唸誦。其持誦人有所廢忘。其所助人皆須補闕。持誦之時。若大難至。助成
【現代漢語翻譯】 現代漢語譯本 從中可以隨之獲得好的徵兆，以歡喜心來促成成就。隨之見到吉祥的先兆成就也是如此。因此修行者應當觀察先兆。首先應當片刻觀察蘇悉地羯羅明王（Siddhaikavīra-kāla-rāja，成就勇猛忿怒明王）。其次則右繞擺放各種事物之瓶。進入曼荼羅（maṇḍala，壇城）時，無論遇到什麼瓶，都要右繞而過。到達后，頂禮諸位本尊，並且普遍觀察。各自以本尊的真言，奉獻閼伽（argha，水供）。或者以部心真言奉獻。所祈請的真言主，應當以明王真言請召。所祈請的明主，應當以明妃請召。已經觀察了本印，以及誦持本真言和明咒等。或者只是觀看一個手印，誦持其真言和明咒。如果這樣做，就能迅速獲得悉地（siddhi，成就）。 其成就之物，可以放置在閼伽器中，或者放置在瓶上，或者用雙手捧合，或者只是心中默唸，或者放置在嚩啰(二合)弭迦器中，或者放置在葉子上。所放置在其中的本尊之前的各種成就之器，都用牛黃塗抹。其次用白芥子作為保護。其次手持誦摩辣底花，供養這些物品。用牛黃塗抹的緣故，便成為禁制。用白芥子的緣故，便成為保護。用花供養的緣故，便成為光顯。這三種方法，應當依次進行，不得廢棄。在本尊面前，放置成就之物，其中不得有其他物品間隔。成就之物，用兩種方法作為保護，一是手印，二是白芥子。爲了使成就之物迅速顯現靈驗，應當多次獻上閼伽、花香等供品以及乳酪，應當多次供養。幫助成就之人，爲了保護這些物品，應當常在其處。像這樣安置供養物后，然後用手按住它，或者用眼睛觀看。以不散亂的心，慢慢地持誦。中間多次光顯這些物品。像這樣相續不斷，整夜持誦，不要中斷。在夜間三個時段，以閼伽等依次供養。如果需要外出漱口，讓幫助成就之人代替坐在物品前，繼續唸誦。持誦之人有所遺忘，幫助之人都要補上。持誦之時，如果大災難降臨，幫助成就之人...
【English Translation】 English version From this, one can obtain good omens, and accomplish achievements with a joyful heart. It is the same when one sees auspicious premonitory achievements. Therefore, practitioners should observe the premonitory signs. First, one should observe the Siddhaikavīra-kāla-rāja (Accomplishment Heroic Wrathful King) for a moment. Secondly, one should circumambulate the various vessels placed for different purposes to the right. When entering the maṇḍala (sacred enclosure), one should circumambulate every vessel encountered to the right. Upon arrival, one should prostrate to all the deities and observe them universally. Each should offer argha (water offering) with their respective mantra. Or offer with the heart mantra of the family. The mantra lord that is requested should be summoned with the vidyārāja (wisdom king) mantra. The main lord that is requested should be summoned with the vidyārājñī (wisdom queen) mantra. Having observed the original mudrā (hand gesture), and recited the original mantra and dhāraṇī (incantation), etc. Or simply observe one mudrā and recite its mantra and dhāraṇī. If one does this, one will quickly obtain siddhi (accomplishment). The objects of accomplishment can be placed in the argha vessel, or on the vessel, or held together with both hands, or simply contemplated in the mind, or placed in the vara-mika vessel, or placed on a leaf. All the vessels of accomplishment placed before the original deity should be smeared with cow-gallstone. Next, use white mustard seeds as protection. Next, hold and recite the marati flower, and offer it to these objects. Because of the smearing with cow-gallstone, it becomes a restriction. Because of the use of white mustard seeds, it becomes a protection. Because of the offering with flowers, it becomes a manifestation of light. These three methods should be performed in sequence and should not be abandoned. In front of the original deity, place the objects of accomplishment, and there should be no other objects in between. The objects of accomplishment should be protected by two methods, one is the mudrā, and the other is white mustard seeds. In order to make the objects of accomplishment manifest quickly, one should offer argha, flowers, incense, and other offerings, as well as yogurt, many times, and should make offerings many times. The person who helps with the accomplishment should always be there to protect these objects. After arranging the offerings in this way, then press them with your hand, or look at them with your eyes. With an undistracted mind, slowly recite. In the middle, manifest these objects many times. Continue in this way, reciting all night without interruption. In the three periods of the night, make offerings with argha, etc., in sequence. If it is necessary to go out to rinse your mouth, let the person who is helping with the accomplishment sit in front of the objects and continue reciting. If the person reciting forgets something, the person helping should make up for it. When reciting, if a great disaster comes, the person helping with the accomplishment...
之人應拒其難。如不能禁。行者應自散白芥子。以辟其難。助成之人持誦其物。於時東方有是難現。謂大雨電。應知帝釋之難。于東南方有是難現。謂火色大人。或如日盡。應知即是火天之難。于其南方有是難現。謂死屍形甚可怖畏。高聲叫喚手執大刀。皆悉劓鼻。手執髑髏盛人血飲。頭上火燃。應知即是焰摩之難。于西南方有是難現。謂雨其屎。穢漫荼羅。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。應知即是上方天難。下方之難地動及裂。應知即是阿修羅難。作上成就。方現斯難。如是等難於中夜現。凡上成就難相還大。中下成就準此應知。于夜三時。是其上中下相。與時相應即是成就。時不相應即非成就其三種相。謂暖氣煙光。如是三相應次第現。若上成就即具三相。若中成就具前二相。若下成就唯現初相。或若持誦虔誠。于初夜時。三相次第現者。即以部母明。禁住其光。或以明王心。禁住其相。及以持誦牛黃。涂灑。或
【現代漢語翻譯】 現代漢語譯本： 如果有人阻撓，應該拒絕他們的為難。如果不能阻止，修行者應該自己散佈白芥子，以避開這些災難。幫助修行的人應該持誦相應的咒語。這時，如果東方出現災難的徵兆，比如大雨閃電，就應該知道這是帝釋天（Indra，佛教護法神）的災難。如果在東南方出現災難的徵兆，比如出現火紅色的大人，或者像太陽燃盡一樣，就應該知道這是火天（Agni，火神）的災難。如果在南方出現災難的徵兆，比如出現死屍的形狀，非常可怕，高聲叫喊，手執大刀，都割掉了鼻子，手拿骷髏盛著人血飲用，頭上燃燒著火焰，就應該知道這是焰摩天（Yama，閻羅王）的災難。如果在西南方出現災難的徵兆，比如下糞便雨，污穢了曼荼羅（Mandala，壇城），以及出現各種形狀非常可怕的東西，就應該知道這是泥唎羝（Nirriti，羅剎）的災難。如果在西方出現災難的徵兆，比如下雷電霹靂冰雹等，就應該知道這是龍王（Naga，龍族之王）的災難。如果在西北方出現災難的徵兆，比如颳起大黑風，就應該知道這是風神（Vayu，風神）的災難。如果在北方出現災難的徵兆，比如出現大藥叉（Yaksa，夜叉）和女藥叉，惱亂修行者，就應該知道這是多聞天王（Vaisravana，四大天王之一）的災難。如果在東北方出現災難的徵兆，比如出現象頭、豬頭、狗頭等異形，各自拿著火山，就應該知道這是伊舍那（Isana，濕婆神）的災難。如果在上方有諸天顯現，具有很大的威德，就應該知道這是上方天的災難。下方的災難是地動和地裂，就應該知道這是阿修羅（Asura，非天）的災難。在成就之前，才會出現這些災難。像這些災難，通常在半夜出現。凡是上等成就，災難的徵兆也越大。中等和下等成就，可以參照這個標準來判斷。在夜晚的三個時段，分別對應上等、中等和下等的徵兆。如果時間與徵兆相應，就是成就；如果時間與徵兆不相應，就不是成就。這三種徵兆是暖氣、煙和光。這三種徵兆會依次出現。如果是上等成就，就具備這三種徵兆；如果是中等成就，就具備前兩種徵兆；如果是下等成就，就只出現第一種徵兆。或者，如果持誦非常虔誠，在初夜時分，三種徵兆依次出現，就可以用部母明（咒語）來禁住光芒，或者用明王心（咒語）來禁住徵兆，以及用持誦過的牛黃塗抹灑凈，或者 或者
【English Translation】 English version: If someone obstructs, one should reject their difficulties. If one cannot prevent it, the practitioner should scatter white mustard seeds to ward off these calamities. The person assisting the practitioner should recite the corresponding mantras. At this time, if signs of calamity appear in the east, such as heavy rain and lightning, one should know that it is the calamity of Indra (Emperor of the Gods). If signs of calamity appear in the southeast, such as a large fire-colored figure, or like the sun burning out, one should know that it is the calamity of Agni (God of Fire). If signs of calamity appear in the south, such as the form of a corpse, extremely frightening, shouting loudly, holding a large knife, all with their noses cut off, holding skulls filled with human blood to drink, with flames burning on their heads, one should know that it is the calamity of Yama (Lord of Death). If signs of calamity appear in the southwest, such as rain of excrement, defiling the Mandala (sacred diagram), and various forms that are extremely frightening, one should know that it is the calamity of Nirriti (demon). If signs of calamity appear in the west, such as rain of thunder, lightning, and hail, one should know that it is the calamity of the Naga King (serpent deity). If signs of calamity appear in the northwest, such as a great black wind rising, one should know that it is the calamity of Vayu (God of Wind). If signs of calamity appear in the north, such as large Yakshas (nature spirits) and female Yakshas, disturbing the practitioner, one should know that it is the calamity of Vaisravana (King of the North). If signs of calamity appear in the northeast, such as forms with elephant heads, pig heads, dog heads, each holding a volcano, one should know that it is the calamity of Isana (a form of Shiva). If deities appear above, possessing great power and virtue, one should know that it is the calamity of the heavens above. The calamity below is earthquakes and fissures in the earth, one should know that it is the calamity of Asuras (demigods). These calamities appear before accomplishment. Such calamities usually appear in the middle of the night. In general, for superior accomplishment, the signs of calamity are greater. For intermediate and inferior accomplishment, one can refer to this standard to judge. The three periods of the night correspond to superior, intermediate, and inferior signs, respectively. If the time corresponds to the signs, it is accomplishment; if the time does not correspond to the signs, it is not accomplishment. The three signs are warmth, smoke, and light. These three signs will appear in sequence. If it is superior accomplishment, all three signs will be present; if it is intermediate accomplishment, the first two signs will be present; if it is inferior accomplishment, only the first sign will appear. Or, if the recitation is very devout, and the three signs appear in sequence during the first part of the night, one can use the mantra of the Mother of the Family to restrain the light, or use the heart mantra of the Wisdom King to restrain the signs, and also smear and sprinkle with recited bezoar, or or
以手按。或用蘇灑。或以散花。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。其物猶若萎花。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物卻徴法品第十六
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。現前速應作此漫荼羅法。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。右置金剛拳。左置金剛鉤。右置金剛計利吉羅。左置毗摩。右置勢吒。左
【現代漢語翻譯】 現代漢語譯本：用手按住（被施法之物）。或者用蘇灑（一種液體）。或者用散花。或者散白芥子。或者只是灑水來禁住它的表相。這樣便可以受用，也能夠實現願望。或者在初夜時分，或者立即禁住，只是唸誦真言。等到它本來的時辰，才可以受用。其中的成就，應該按照這個準則來理解。在初夜時分，下等悉地（成就）會達成。在半夜時分，獲得中等成就。在黎明時分，獲得上等成就。其中半夜達成的成就，如果如法禁制之後，即使到了天亮，受用也是可以的。下等成就也應該按照這個準則來理解。各自在本來的時辰。如果想要助成，如果不受用，也不吉祥。那物即使成就了，如果不立即受用，又不加以禁制，等到天亮也不受用，那物就好像枯萎的花朵，也像污穢的食物，沒有什麼用處。因爲念誦的緣故，啟請真言進入那物之中，時間既然已經過去，它的效驗也就失去了。又，成就之物即使最初的表相已經顯現，然而並不算成就。當時如果禁制它的表相，以後還可以做光顯等法，以及在各種節日裡，供養灌頂，便可以作成就。經過三年如果還不成就，應當知道此物不可能成就。上等成就的期限是三年，中等成就的期限是六個月，下等成就則不限定時間。損耗成就的方法也是這樣。
蘇悉地羯羅經被偷成物卻征法品第十六
我現在應當說被偷之物，卻征之法。那物成就之後，或者作成就之時，那物被偷。偷物之時，或者看見了偷者的形跡，或者只是丟失了物品而沒有看見偷者。這個時候，不選擇日期星宿，也不斷食，發起嗔怒。立刻應當做這個漫荼羅法（壇城法）。用燒尸灰做成三角形的壇城，只開西門。在外門前，安置其本尊。內院的東角，安置蘇悉地羯羅明王（Susiddhikara-vidyaraja）。右邊安置金剛忿怒（Vajrakrodha），左邊安置大怒（Mahakrodha）。右邊安置金剛拳（Vajramusti），左邊安置金剛鉤（Vajrankusa）。右邊安置金剛計利吉羅（Vajrakilikila），左邊安置毗摩（Bhima）。右邊安置勢吒（Seta），左邊
【English Translation】 English version: Press it with your hand. Or use 'su sa' (a kind of liquid). Or scatter flowers. Or scatter white mustard seeds. Or simply sprinkle water to restrain its appearance. Then you can enjoy it and fulfill your wishes. Either in the first night, or immediately restrain it and only recite mantras. Wait until its original time before enjoying it. The attainment within should be understood according to this principle. In the first night, the lower 'siddhi' (accomplishment) will be achieved. In the middle of the night, the middle attainment is obtained. At dawn, the highest attainment is obtained. Among the attainments achieved in the middle of the night, if it is restrained according to the Dharma, even if it is dawn, it can still be enjoyed. The lower attainment should also be understood according to this principle. Each at its original time. If you want to help it succeed, it is not auspicious if you do not enjoy it. Even if the object is accomplished, if you do not enjoy it immediately, and do not restrain it, and do not enjoy it until dawn, the object is like a withered flower, or like filthy food, useless. Because of the recitation, invoking the mantra into the object, once the time has passed, its efficacy is lost. Furthermore, even if the initial appearance of the accomplished object has manifested, it is not considered accomplished. If its appearance is restrained at that time, later you can perform rituals such as 'guang xian' (manifestation of light), and on various festivals, offering 'abhiseka' (consecration), then it can be made accomplished. If it is not accomplished after three years, you should know that this object cannot be accomplished. The time limit for the highest attainment is three years, the time limit for the middle attainment is six months, and the time limit for the lower attainment is not limited. The method of diminishing attainment is also the same.
Susiddhikara Sutra, Chapter Sixteen: The Method of Recalling Stolen Accomplished Objects
I shall now speak of the method of recalling stolen objects. After the object has been accomplished, or at the time of accomplishment, the object is stolen. At the time of stealing, 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. Immediately perform this 'mandala' (sacred circle) ritual. Make a triangular 'mandala' with ashes from a cremated corpse, only opening the west gate. Place the principal deity in front of the outer gate. In the east corner of the inner courtyard, place 'Susiddhikara-vidyaraja' (the King of Great Accomplishment). On the right, place 'Vajrakrodha' (Vajra Wrathful One), and on the left, place 'Mahakrodha' (Great Wrathful One). On the right, place 'Vajramusti' (Vajra Fist), and on the left, place 'Vajrankusa' (Vajra Hook). On the right, place 'Vajrakilikila' (Vajra Kilikila), and on the left, place 'Bhima' (the Terrible One). On the right, place 'Seta' (White One), and on the left,
置賓檗羅。右置阿設寧。左置商羯羅。右置微惹耶。右門置迦(引)利。左門置難陀目佉。左置金剛軍。右置蘇摩呼。及置諸餘大忿怒等。為成就故。次第安置如法啟請。以赤色花及赤食等。次第供養。如前所說阿毗遮嚕迦法。於此應作。門外所置本尊。應以美妙花等如法供養。于其外院置八方神。及置本部諸餘使者等尊。亦須如是供養。于其中央作護摩法。其爐三角一一如前。以七枚纖佉地羅。以己身血。涂而用護摩或用苦練木。或用燒尸殘柴。而用護摩。火著已后。以燒尸灰和己身血而用護摩。及以毒藥。己身之血。芥子油。及赤芥子四種。相和而用護摩。復取此四種物。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。成辨諸事漫荼羅。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。金剛食。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。金剛無能勝。及置諸大忿怒。及諸使者。諸大成德真言主等。于其南面。次第安
【現代漢語翻譯】 置賓檗羅（Vighna Heruka，障礙黑魯嘎）。右邊放置阿設寧（Asani，金剛杵）。左邊放置商羯羅（Samkara，商羯羅）。右邊放置微惹耶（Vijaya，勝利者）。右門放置迦利（Kali，時母）。左門放置難陀目佉（Nanda Mukha，歡喜面）。左邊放置金剛軍（Vajra Gana，金剛軍隊）。右邊放置蘇摩呼（Sumukha，善面）。並放置其他諸大忿怒尊等。爲了成就，按照次第安置，如法啟請。用紅色花和紅色食物等，按照次第供養。如前面所說的阿毗遮嚕迦法（Abhicaruka，降伏法），應該在這裡進行。門外所放置的本尊，應該用美妙的花等如法供養。在其外院放置八方神，以及放置本部諸餘使者等尊，也需要這樣供養。在其中央作護摩法（Homa，火供）。其爐子是三角形的，一一如前。用七枚纖佉地羅（Khadira，硬木），用自己的血塗抹，用來護摩，或者用苦楝木，或者用燒尸的殘柴，用來護摩。火著起來以後，用燒尸灰和自己的血混合，用來護摩。以及用毒藥、自己的血、芥子油和紅芥子四種，相互混合用來護摩。再取這四種東西，做成偷東西的人的形狀，坐在上面，用左手一片片割開，用來護摩。如果有能降伏嗔恨的人，以及明白法的人，應該作此法。那偷東西的人，驚慌恐怖，帶著偷的東西親自交給修行者，就應該施與他無畏。這時與他作扇底迦法（Shantika，息災法）。如果不這樣做，那人便會喪命，或者所偷的東西，更加添多，秘密地放置在本尊面前。又成就物被盜走很久，如果想要追回，就應該作此通三部，成辦諸事的漫荼羅（Mandala，壇城）。四方而作，中央安置蘇悉地羯羅明王印（Susiddhikara，妙成就）。內院南面放置金剛忿怒（Vajrakrodha，金剛忿怒）、大忿怒（Mahakrodha，大忿怒）、忙莽雞（Mamaki，忙莽雞佛母）、金剛鉤（Vajrankusa，金剛鉤）、金剛食（Vajrahara，金剛食）、金剛拳（Vajramusti，金剛拳）、金剛火（Vajrajvala，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（Vajrasamkasya，金剛鎖）、計利吉羅（Kilikila，計利吉羅）、慧金剛（Jnana Vajra，智慧金剛）、金剛無能勝（Vajranaracana，金剛無能勝），以及放置諸大忿怒尊，以及諸使者，諸大成德真言主等。于其南面，次第安
【English Translation】 Place Vighna Heruka (Vighna Heruka, the Obstacle Heruka) . Place Asani (Asani, Vajra) on the right. Place Samkara (Samkara, Samkara) on the left. Place Vijaya (Vijaya, the Victorious One) on the right. Place Kali (Kali, the Time Goddess) at the right door. Place Nanda Mukha (Nanda Mukha, Joyful Face) at the left door. Place Vajra Gana (Vajra Gana, the Vajra Army) on the left. Place Sumukha (Sumukha, Auspicious Face) on the right, and place other great wrathful deities. For the sake of accomplishment, arrange them in order and invoke them according to the Dharma. Offer red flowers and red food, etc., in order. The Abhicaruka (Abhicaruka, Subjugation Ritual) method described earlier should be performed here. The principal deity placed outside the door should be offered beautiful flowers, etc., according to the Dharma. In the outer courtyard, place the gods of the eight directions, as well as the messengers of the main mandala, and offer them in the same way. In the center, perform the Homa (Homa, Fire Offering) ritual. The hearth should be triangular, just as before. Use seven pieces of Khadira (Khadira, Hard Wood), smeared with one's own blood, for the Homa, or use neem wood, or the remaining firewood from cremation. After the fire is lit, mix cremation ashes with one's own blood and use it for the Homa, as well as poison, one's own blood, mustard oil, and red mustard seeds, mixing these four types together for the Homa. Then take these four items, make them into the shape of a thief, and sit on it, cutting it piece by piece with the left hand for the Homa. If there is someone who can subdue anger, and who understands the Dharma, they should perform this method. The thief, in panic and fear, personally brings the stolen goods to the practitioner, who should then grant them fearlessness. At that time, perform the Shantika (Shantika, Pacification Ritual) for them. If this is not done, that person will die, or the stolen goods will be further increased and secretly placed before the deity. Furthermore, if the accomplished object has been stolen for a long time, and you want to retrieve it, you should create this Mandala (Mandala, Sacred Circle) that connects the three sections and accomplishes all matters. Make it in four directions, and in the center, place the Susiddhikara Mudra (Susiddhikara, Accomplishing Perfection). In the inner courtyard, on the south side, place Vajrakrodha (Vajrakrodha, Vajra Wrathful), Mahakrodha (Mahakrodha, Great Wrathful), Mamaki (Mamaki, Mamaki Buddha-Mother), Vajrankusa (Vajrankusa, Vajra Hook), Vajrahara (Vajrahara, Vajra Food), Vajramusti (Vajramusti, Vajra Fist), Vajrajvala (Vajrajvala, Vajra Fire), Vajramudgara (Vajramudgara, Vajra Club), Vajrabhairava (Vajrabhairava, Vajra Terrifier), Vajrasamkasya (Vajrasamkasya, Vajra Chain), Kilikila (Kilikila, Kilikila), Jnana Vajra (Jnana Vajra, Wisdom Vajra), Vajranaracana (Vajranaracana, Vajra Unsurpassable), and place all the great wrathful deities, as well as the messengers, the great accomplished mantra masters, etc. On the south side, arrange them in order.
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。落乞澀(二合)弭。濕吠多。半拏啰嚩悉𩕳。跢啰。戰捺啰。末啰。所有真言及明諸使者等。各各次第如法安置。內院東面。置金輪佛頂等諸餘佛頂。佛毫。佛眼。佛鑠底。佛牙。佛慈。及無能勝等自餘明王。及能辨諸事真言等。諸餘真言。及諸使者。于其東面。各各次第如法安置。近門兩邊。及門外者。亦復如前依法安置。于其外院。置八方神。西門南邊置梵天王及與眷屬。西門北邊置摩醯首羅。及妃后。那缽底等諸眷屬俱。及七忙怛羅母。及八龍王並諸眷屬。阿修羅王與諸眷屬。歸依佛者。大威德神。于其外院。各各如法次第安置。至誠啟請次第供養。于外西面。置護摩爐。以蠟作其盜物者形。置簸箕中。依阿毗遮嚕迦法。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。及以火燃。種種猛法打棓。以末但那刺。依金剛橛法。用刺身份。以黑芥子油。和鹽。遍涂其身。隨意苦楚。而致害之。復以蓋尸之衣。而覆其形。以赤線纏。獻赤色花。持誦自眼。怒目視之。于真言中。置訶責句。每日
【現代漢語翻譯】 現代漢語譯本：安置。內院北面。安置能滿足所有願望的觀自在（Avalokiteśvara，觀世音菩薩）。馬頭明王（Hayagriva，佛教中的忿怒尊）。多面多手，能顯現多種形象。耶輸末底（Yaśomatī，佛陀的養母）。大吉祥天女（Mahāśrī，象徵財富和繁榮的女神）。落乞澀弭（Lakṣmī，吉祥天女的另一種稱呼）。濕吠多（Śveta，白色）。半拏啰嚩悉𩕳（Pāṇḍaravāsinī，白衣觀音）。跢啰（Tārā，度母）。戰捺啰（Candra，月亮）。末啰（Māra，魔羅）。所有真言及明咒的使者等，各自按照順序如法安置。內院東面。安置金輪佛頂（Uṣṇīṣacakravartin，佛頂輪王）等其餘佛頂。佛毫（ūrṇā，佛陀眉間白毫）。佛眼。佛鑠底（Śakti，力量）。佛牙。佛慈。及無能勝明王（Aparājitavidyārāja，降伏一切的明王）等其餘明王，及能辨別諸事的真言等，其餘真言，及諸使者，于其東面，各自按照順序如法安置。靠近門的兩邊，及門外，也如前面一樣依法安置。于其外院。安置八方神。西門南邊安置梵天王（Brahmā，創造之神）及眷屬。西門北邊安置摩醯首羅（Maheśvara，大自在天，濕婆神），及妃后、那缽底（Nāgapati，龍王）等諸眷屬。及七忙怛羅母（Saptamātṛkā，七母天）。及八龍王並諸眷屬。阿修羅王（Asura，非天）與諸眷屬。歸依佛者，大威德神（Mahābala，大力神）。于其外院，各自如法次第安置。至誠啟請，次第供養。于外西面，安置護摩爐。用蠟製作盜物者的形狀，放置在簸箕中，依照阿毗遮嚕迦法（Abhicāruka，降伏法），啟請祭祀，供養護摩。然後用刀割其形狀而作護摩。或依照本部所說的阿毗遮嚕迦法，依照那個方法來做。或者本尊自己被盜，及不給予成就，也這樣做。從黑月（ कृष्ण पक्ष ）五日至十四日之間，中間作法說為最吉祥。那個形狀又用杖鞭打，及用火燃燒，種種猛烈的方法打棓，用末但那刺（madanāstra，愛箭），依照金剛橛法（Vajrakīla，金剛橛），用刺身體的部分，用黑芥子油，和鹽，遍涂其身，隨意使其痛苦，而導致傷害。又用蓋尸的衣服，而覆蓋那個形狀，用赤色線纏繞，獻赤色花，持誦自己的眼睛，怒目視之。于真言中，放置訶責句，每日。 English version: Arrangement. On the north side of the inner courtyard, place Avalokiteśvara (the Bodhisattva of Compassion), who fulfills all wishes; Hayagriva (the wrathful deity), with many faces and hands, capable of manifesting in various forms; Yaśomatī (Buddha's foster mother); Mahāśrī (the Great Auspicious Goddess, symbolizing wealth and prosperity); Lakṣmī (another name for the Goddess of Fortune); Śveta (White); Pāṇḍaravāsinī (White-Robed Guanyin); Tārā (the Savioress); Candra (the Moon); and Māra (the Demon). All mantras and messengers of the luminous spells should be arranged in order according to the Dharma. On the east side of the inner courtyard, place Uṣṇīṣacakravartin (the Buddha-Crown Wheel-Turning King) and other Buddha-Crowns; the Buddha's ūrṇā (white curl of hair between the eyebrows); the Buddha's Eye; the Buddha's Śakti (Power); the Buddha's Tooth; the Buddha's Compassion; and Aparājitavidyārāja (the Invincible Wisdom King) and other Wisdom Kings, as well as mantras that can discern all matters, other mantras, and messengers, each arranged in order according to the Dharma on the east side. Near both sides of the gate and outside the gate, arrange them as before, according to the Dharma. In the outer courtyard, place the Eight Directional Deities. On the south side of the west gate, place Brahmā (the Creator God) and his retinue. On the north side of the west gate, place Maheśvara (the Great Lord, Shiva), his consorts, Nāgapati (the Dragon King), and their retinues, along with the Saptamātṛkā (Seven Mother Goddesses), the Eight Dragon Kings and their retinues, Asura (the Demigod) King and his retinue, and Mahābala (the Great Strength God), who takes refuge in the Buddha. Each should be arranged in order according to the Dharma in the outer courtyard. Sincerely invoke and offer to them in order. On the outer west side, place the homa (fire ritual) furnace. Make a wax figure of the thief, place it in a winnowing basket, and according to the Abhicāruka (subjugation) method, invoke, sacrifice, offer, and perform the homa. Then, cut the figure with a knife and perform the homa. Or, according to the Abhicāruka method described in the original text, follow that method. If the principal deity is stolen or does not grant success, do the same. From the fifth to the fourteenth day of the dark moon ( कृष्ण पक्ष ), performing the ritual in between is said to be most auspicious. The figure should also be beaten with a staff and burned with fire, using various fierce methods of striking, and pierced with madanāstra (love arrow) according to the Vajrakīla (Vajra Dagger) method, using it to pierce the body parts. Mix black mustard oil with salt and smear it all over the body, inflicting pain at will to cause harm. Then, cover the figure with a shroud, wrap it with red thread, offer red flowers, and gaze at it with angry eyes while reciting one's own mantra. In the mantra, include a rebuke, daily.
【English Translation】 Modern Chinese translation: 安置。內院北面。安置能滿足所有願望的觀自在（Avalokiteśvara，觀世音菩薩）。馬頭明王（Hayagriva，佛教中的忿怒尊）。多面多手，能顯現多種形象。耶輸末底（Yaśomatī，佛陀的養母）。大吉祥天女（Mahāśrī，象徵財富和繁榮的女神）。落乞澀弭（Lakṣmī，吉祥天女的另一種稱呼）。濕吠多（Śveta，白色）。半拏啰嚩悉𩕳（Pāṇḍaravāsinī，白衣觀音）。跢啰（Tārā，度母）。戰捺啰（Candra，月亮）。末啰（Māra，魔羅）。所有真言及明咒的使者等，各自按照順序如法安置。內院東面。安置金輪佛頂（Uṣṇīṣacakravartin，佛頂輪王）等其餘佛頂。佛毫（ūrṇā，佛陀眉間白毫）。佛眼。佛鑠底（Śakti，力量）。佛牙。佛慈。及無能勝明王（Aparājitavidyārāja，降伏一切的明王）等其餘明王，及能辨別諸事的真言等，其餘真言，及諸使者，于其東面，各自按照順序如法安置。靠近門的兩邊，及門外，也如前面一樣依法安置。于其外院。安置八方神。西門南邊安置梵天王（Brahmā，創造之神）及眷屬。西門北邊安置摩醯首羅（Maheśvara，大自在天，濕婆神），及妃后、那缽底（Nāgapati，龍王）等諸眷屬。及七忙怛羅母（Saptamātṛkā，七母天）。及八龍王並諸眷屬。阿修羅王（Asura，非天）與諸眷屬。歸依佛者，大威德神（Mahābala，大力神）。于其外院，各自如法次第安置。至誠啟請，次第供養。于外西面，安置護摩爐。用蠟製作盜物者的形狀，放置在簸箕中，依照阿毗遮嚕迦法（Abhicāruka，降伏法），啟請祭祀，供養護摩。然後用刀割其形狀而作護摩。或依照本部所說的阿毗遮嚕迦法，依照那個方法來做。或者本尊自己被盜，及不給予成就，也這樣做。從黑月（ कृष्ण पक्ष ）五日至十四日之間，中間作法說為最吉祥。那個形狀又用杖鞭打，及用火燃燒，種種猛烈的方法打棓，用末但那刺（madanāstra，愛箭），依照金剛橛法（Vajrakīla，金剛橛），用刺身體的部分，用黑芥子油，和鹽，遍涂其身，隨意使其痛苦，而導致傷害。又用蓋尸的衣服，而覆蓋那個形狀，用赤色線纏繞，獻赤色花，持誦自己的眼睛，怒目視之。于真言中，放置訶責句，每日。 English translation: Arrangement. On the north side of the inner courtyard, place Avalokiteśvara (the Bodhisattva of Compassion), who fulfills all wishes; Hayagriva (the wrathful deity), with many faces and hands, capable of manifesting in various forms; Yaśomatī (Buddha's foster mother); Mahāśrī (the Great Auspicious Goddess, symbolizing wealth and prosperity); Lakṣmī (another name for the Goddess of Fortune); Śveta (White); Pāṇḍaravāsinī (White-Robed Guanyin); Tārā (the Savioress); Candra (the Moon); and Māra (the Demon). All mantras and messengers of the luminous spells should be arranged in order according to the Dharma. On the east side of the inner courtyard, place Uṣṇīṣacakravartin (the Buddha-Crown Wheel-Turning King) and other Buddha-Crowns; the Buddha's ūrṇā (white curl of hair between the eyebrows); the Buddha's Eye; the Buddha's Śakti (Power); the Buddha's Tooth; the Buddha's Compassion; and Aparājitavidyārāja (the Invincible Wisdom King) and other Wisdom Kings, as well as mantras that can discern all matters, other mantras, and messengers, each arranged in order according to the Dharma on the east side. Near both sides of the gate and outside the gate, arrange them as before, according to the Dharma. In the outer courtyard, place the Eight Directional Deities. On the south side of the west gate, place Brahmā (the Creator God) and his retinue. On the north side of the west gate, place Maheśvara (the Great Lord, Shiva), his consorts, Nāgapati (the Dragon King), and their retinues, along with the Saptamātṛkā (Seven Mother Goddesses), the Eight Dragon Kings and their retinues, Asura (the Demigod) King and his retinue, and Mahābala (the Great Strength God), who takes refuge in the Buddha. Each should be arranged in order according to the Dharma in the outer courtyard. Sincerely invoke and offer to them in order. On the outer west side, place the homa (fire ritual) furnace. Make a wax figure of the thief, place it in a winnowing basket, and according to the Abhicāruka (subjugation) method, invoke, sacrifice, offer, and perform the homa. Then, cut the figure with a knife and perform the homa. Or, according to the Abhicāruka method described in the original text, follow that method. If the principal deity is stolen or does not grant success, do the same. From the fifth to the fourteenth day of the dark moon ( कृष्ण पक्ष ), performing the ritual in between is said to be most auspicious. The figure should also be beaten with a staff and burned with fire, using various fierce methods of striking, and pierced with madanāstra (love arrow) according to the Vajrakīla (Vajra Dagger) method, using it to pierce the body parts. Mix black mustard oil with salt and smear it all over the body, inflicting pain at will to cause harm. Then, cover the figure with a shroud, wrap it with red thread, offer red flowers, and gaze at it with angry eyes while reciting one's own mantra. In the mantra, include a rebuke, daily.
打之。若將物來。即當休止。中夜應作是猛利法。用俱徴那羅木。塗黑芥子油。而作護摩。又以毒藥。及己身血。芥子油鹽及黑芥子。總與相和。稱盜物者名而作護摩。經八百遍。或但用己身血。和鹽而作護摩。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。于真言中。置其殺句。若將物來即止其法。從乞歡喜。彼若已用其物。將余物替。亦止其事。或已用其物。復無物替。但來悔謝。亦止其事。施彼歡喜。彼或損失。及分與他。隨殘所有。持來還者。亦止其事。施彼歡喜。應當以金剛徴那羅真言。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(同上呼一句)阿(上)䞘娜曳(二句)𣣹(呼合反)寫(弭也反)合寫(同上三合)嚩(無賀反)歌曩野(四句)莎(去二合)嚩訶(五句)
請火天已。持團食。一明一燒。滿三團食。供養火天又護摩真言。
唵(同上呼一句)阿(上)䞘娜宅(二句)𣣹(同上)寫(同上)合寫(同上三句)嚩(無賀反)歌曩野(四句)揖(奴立反)比(並也反)揖(同上)比(同上)你跛野(五句)莎(去二合)嚩訶(六句)
又持蘇一明一燒。亦滿
【現代漢語翻譯】 現代漢語譯本：打他。如果他拿東西來，就應當停止。半夜應當做這種猛烈的法事，用俱徴那羅木（Kucinnara，一種樹木），塗上黑芥子油，用來做護摩（Homa，一種祭祀儀式）。又用毒藥，以及自己的血，芥子油，鹽和黑芥子，全部混合在一起，稱念盜物者的名字來做護摩，經過八百遍。或者只用自己的血，和鹽混合來做護摩。這樣苦苦堅持，如果他不歸還財物，就應當再做至死的猛烈法事，在阿毗遮嚕迦法（Abhicaruka，一種咒術）中所說的殺法，全部做一遍，在真言（Mantra，咒語）中，加入殺的語句。如果他拿東西來就停止這個法事，向他乞求歡喜。他如果已經用了那個東西，拿其他東西代替，也停止這件事。或者已經用了那個東西，又沒有東西可以代替，只是來懺悔道歉，也停止這件事，施與他歡喜。他或許已經損失了，或者分給了他人，無論剩下多少，拿來歸還的，也停止這件事，施與他歡喜。應當用金剛徴那羅真言（Vajra Kucinnara Mantra）來做護摩，或者用大怒，或者用不凈忿怒來做護摩，或者用當部所說的，追回失物的真言來做護摩。然而這三種真言，通用於三部真言。 唵（om，種子字，表示皈依）阿（a，種子字）䞘娜曳（atanaye）𣣹（hum，種子字，表示摧伏）寫（ksya）合寫（haksya）嚩（va）歌曩野（kaganaya）莎嚩訶（svaha，表示成就） 請火天（Agni，火神）之後，拿著團食，念一句咒燒一份，燒滿三份團食，供養火天。又護摩真言。 唵（om）阿（a）䞘娜宅（atanat）𣣹（hum）寫（ksya）合寫（haksya）嚩（va）歌曩野（kaganaya）揖比（ibhi）揖比（ibhi）你跛野（nipaya）莎嚩訶（svaha） 又拿著酥油，念一句咒燒一份，也燒滿。
【English Translation】 English version: Strike him. If he brings the item, then you should stop. In the middle of the night, you should perform this fierce ritual, using Kucinnara wood (Kucinnara, a type of tree), smeared with black mustard oil, to perform Homa (Homa, a sacrificial ritual). Also, use poison, and your own blood, mustard oil, salt, and black mustard, mix them all together, and recite the name of the thief while performing Homa, for eight hundred times. Or, just use your own blood, mixed with salt, to perform Homa. Persist bitterly like this, and if he does not return the item, then you should perform a fierce ritual to the death, performing all the killing methods described in the Abhicaruka ritual (Abhicaruka, a type of sorcery), adding the phrase of killing into the Mantra (Mantra, a sacred utterance). If he brings the item, then stop this ritual, and ask him for joy. If he has already used the item, and replaces it with another item, then also stop this matter. Or if he has already used the item, and has nothing to replace it with, but comes to repent and apologize, then also stop this matter, and bestow joy upon him. If he has lost it, or given it to others, whatever remains, if he brings it back, then also stop this matter, and bestow joy upon him. You should use the Vajra Kucinnara Mantra (Vajra Kucinnara Mantra) to perform Homa, or use great anger, or use impure wrath to perform Homa, or use the mantra for retrieving lost items as described in the respective section. However, these three mantras are applicable to all three sections of mantras. Om (om, seed syllable, representing refuge) A (a, seed syllable) Atanaye Hum (hum, seed syllable, representing subduing) Ksya Haksya Va Kaganaya Svaha (svaha, representing accomplishment) After inviting Agni (Agni, the god of fire), hold the rice ball, recite one mantra and burn one portion, filling up three portions of rice balls, offering to Agni. Also, the Homa mantra. Om A Atanat Hum Ksya Haksya Va Kaganaya Ibhi Ibhi Nipaya Svaha Also, hold ghee, recite one mantra and burn one portion, also filling up.
三遍。供養火天。
金剛部瞋怒金剛真言。
唵(同上呼一句)枳里枳里(二句)跋日羅矩嚕馱(三句)𤙖㧊
以此真言。一明一燒。火食作法。
成就護摩法真言。
那謨剌怛(二合)娜怛(二合)啰耶野(一句)那莫室戰拏跋日啰幡拏曳(二句)靡訶藥䞘灑(同上)棲那幡亸曳(三句)唵(同上呼四句)歌啰歌啰跋日啰(五句)么詫么詫跋日啰(六句)度曩度曩跋日羅(七句)㰤曩㰤曩跋日羅(八句)馱㰤馱㰤跋日羅(九句)幡者幡者跋日啰(十句)娜啰娜啰跋日啰(十一句)娜啰耶娜啰耶跋日啰(十二句)弭娜啰耶弭那啰耶跋日啰(十三句)瞋娜瞋娜跋日啰(十四句)頻娜頻娜跋日啰(十五句)虎(二合)𤙖㧊(十六句)
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素迦鄔波斯迦等。諸有未物法皆如是。先以閼伽奉獻尊等。后取本分。其先成就者分。以閼伽供養。倍其價直。自取受用。其價直者。供養是也。其阿阇梨若不在時。其分還仇價直
【現代漢語翻譯】 現代漢語譯本： 三遍。供養火天（Agni Deva，火神）。
金剛部瞋怒金剛真言。
唵（om，種子字，發音同上） 枳里枳里（kili kili） 跋日羅矩嚕馱（vajra krodha，金剛忿怒） 𤙖㧊（hum phat）
以此真言，唸誦一遍燒一次。這是火食作法。
成就護摩法真言。
那謨 剌怛（ratna，寶） 娜怛（traya，三） 啰耶野（ya ya，禮敬） 那莫 室戰拏 跋日啰 幡拏曳（namo chandavajrapanaye，敬禮暴怒金剛手） 靡訶 藥䞘灑（maha yaksha，大夜叉） 棲那 幡亸曳（sena pataye，軍主） 唵（om，種子字） 歌啰歌啰 跋日啰（kara kara vajra，作 作 金剛） 么詫么詫 跋日啰（maca maca vajra，摧毀 摧毀 金剛） 度曩度曩 跋日啰（dahana dahana vajra，焚燒 焚燒 金剛） 㰤曩㰤曩 跋日啰（paca paca vajra，烹煮 烹煮 金剛） 馱㰤馱㰤 跋日啰（dhakka dhakka vajra，擊打 擊打 金剛） 幡者幡者 跋日啰（bhanja bhanja vajra，粉碎 粉碎 金剛） 娜啰娜啰 跋日啰（dara dara vajra，撕裂 撕裂 金剛） 娜啰耶娜啰耶 跋日啰（daraya daraya vajra，使恐懼 使恐懼 金剛） 弭娜啰耶弭娜啰耶 跋日啰（vidaraya vidaraya vajra，破壞 破壞 金剛） 瞋娜瞋娜 跋日啰（chinda chinda vajra，斬斷 斬斷 金剛） 頻娜頻娜 跋日啰（bhinda bhinda vajra，穿透 穿透 金剛） 虎（hum，種子字） 𤙖㧊（phat，種子字）
誦此真言，作護摩法，迅速獲得成就。如果得到某物，或者得到替代物，就保護此物，並保護自身。應當在節日，次第而作光顯等法。其中成就物、下成就物，都以一分奉施世尊（Bhagavan，佛），一分奉施阿阇梨（Acharya，導師）處，一分奉施先成就者，一分奉施同伴等人，一分自己取用，分成兩份，一份自己用，一份奉施比丘（bhikshu，出家男眾）、比丘尼（bhikshuni，出家女眾）、鄔波素迦（upasaka，在家男眾）、鄔波斯迦（upasika，在家女眾）等。諸有未物法都如此。先以閼伽（argha，凈水）奉獻尊等，后取本分。其先成就者分，以閼伽供養，倍其價直，自己取受用。其價直者，供養是也。其阿阇梨若不在時，其分還仇價直。
【English Translation】 English version: Three times. Offerings to Agni Deva (Fire God).
Vajra Section Wrathful Vajra Mantra.
Om (same as above, calling out once) Kili Kili Vajra Krodha (Vajra Wrathful) Hum Phat
With this mantra, recite once and burn once. This is the fire-feeding ritual.
Mantra for Accomplishing Homa Ritual.
Namo Ratna Trayaya (Homage to the Three Jewels) Namo Chanda Vajrapanaye (Homage to the Wrathful Vajrapani) Maha Yaksha Sena Pataye (Great Yaksha, Lord of the Army) Om Kara Kara Vajra (Do, Do, Vajra) Maca Maca Vajra (Destroy, Destroy, Vajra) Dahana Dahana Vajra (Burn, Burn, Vajra) Paca Paca Vajra (Cook, Cook, Vajra) Dhakka Dhakka Vajra (Strike, Strike, Vajra) Bhanja Bhanja Vajra (Shatter, Shatter, Vajra) Dara Dara Vajra (Tear, Tear, Vajra) Daraya Daraya Vajra (Terrify, Terrify, Vajra) Vidaraya Vidaraya Vajra (Destroy, Destroy, Vajra) Chinda Chinda Vajra (Cut, Cut, Vajra) Bhinda Bhinda Vajra (Pierce, Pierce, Vajra) Hum Phat
Reciting this mantra and performing the homa ritual, one quickly attains accomplishment. If one obtains something, or obtains a substitute, protect this thing, and also protect oneself. One should perform the rituals of glorification etc. on festival days in order. Among the accomplished objects, and the lesser accomplished objects, offer one portion to Bhagavan (World Honored One, Buddha), one portion to the Acharya (Teacher), one portion to those who have achieved it before, one portion to companions and others, and take one portion for oneself, dividing it into two parts, one part for oneself, and one part to offer to bhikshus (monks), bhikshunis (nuns), upasakas (male lay devotees), upasikas (female lay devotees), etc. All matters of unowned objects are to be treated in this way. First offer argha (pure water) to the honored ones, then take one's own share. For the share of those who have achieved it before, offer argha, doubling its value, and take it for oneself to use. The value is the offering. If the Acharya is not present, their share should be returned or its value repaid.
。而自受用。其價直者。心生慚愧即是價直。出漫荼羅外。奉先成就者時。應作是言。諸先成者。受取本分。手執閼伽。第二第三應如是唱。若無取者。即當持與同伴之人。勿懷疑慮。彼等以虔誠心故。以供養故。堅持戒故。侍行人故。即是先成之人。是故其分。彼等應受。三唱之。時彼同伴者應如是報。我等即是先成就者行人自分其物。與同伴等。其物若少。不可分者。即安善那。及牛黃等不可分也。應當以心。作其份量。而自受用。有如是物唯一人用不可分者。輪刀等是。隨其本法所說成就應如是作。其楨像等亦不可分。于本法中。成就之物其量縱少。任加本量。而作成就。與同伴等。或依先成之人物量。而作成就。縱減其半亦得成就。或於本法所說份量。皆須依行。行人分物與同伴時。應處分言。汝等隨我種種驅使。彼然諾已。后當與之。或若一身成就。利益餘人。依此藏教或余法中。並皆通許。分與同伴等時。隨其功勞。節限分物。不應偏儻物成就已。先應供養本尊。深生慚愧。慇勤再請。然後可分。一切諸部法皆如是。中下成就準此應知。深生慚愧恭敬供養。及施財物。所得進止。依其處分。以如是事。仇還物價。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。乃
【現代漢語翻譯】 現代漢語譯本：至於自受用，其價值在於心中生起的慚愧之情。在曼荼羅之外，奉獻給先成就者時，應當這樣說：『諸位先成就者，請接受你們應得的份額。』手持閼伽（一種供水器）。第二次、第三次也應這樣唱誦。如果沒有人接受，就應當把份額給予同伴之人，不要懷疑顧慮。因為他們以虔誠之心，以供養之心，堅持戒律，侍奉修行人，所以就是先成就之人，因此他們的份額，他們應當接受。三次唱誦時，同伴之人應當這樣回答：『我們就是先成就者，修行人分給自己那份東西，與同伴們分享。』如果物品很少，不可分割，比如安善那（一種香料）及牛黃等不可分割的物品，應當在心中衡量其份量，而自己受用。如果有一種物品只有一個人可以用，不可分割，比如輪刀等，應當按照其本法所說的成就方法來做。其楨像等也不可分割。在本法中，成就的物品，其量縱然很少，可以增加原本的量，而作成就，與同伴們分享。或者依據先成就之人物的量，而作成就。縱然減少一半也可以成就。或者對於本法所說的份量，都必須依之而行。修行人分東西給同伴時，應當吩咐說：『你們要聽從我的一切驅使。』他們答應之後，再給他們。或者如果一身成就，利益其他人，依據此藏教或者其他法中，都允許這樣做。分給同伴們時，根據他們的功勞，限制分配物品，不應當偏袒。物品成就之後，首先應當供養本尊，深深生起慚愧之心，慇勤地再次祈請，然後才可以分。一切諸部法都是這樣。中下成就也應準此而知。深深生起慚愧之心，恭敬供養，以及佈施財物，所得的進止，依據其處分。以這樣的事情，償還物品的價值。物品成就之後，先獻上閼伽，如法地分與，誦讀本真言及作手印，以心念觀本尊，及誦明王明妃真言，然後…… （閼伽：供養用的水。）
【English Translation】 English version: As for self-enjoyment, its value lies in the feeling of shame that arises in the heart. When offering to those who have already attained accomplishment outside the Mandala (sacred enclosure), one should say: 'All you who have already attained accomplishment, please accept your due share.' Holding the Arghya (water offering vessel) in hand. The second and third times should be chanted in the same way. If no one accepts, then the share should be given to one's companions, without doubt or hesitation. Because they are sincere, offer with devotion, uphold the precepts, and serve the practitioner, they are those who have already attained accomplishment. Therefore, their share, they should receive. When chanting three times, the companions should reply: 'We are those who have already attained accomplishment, the practitioner shares his portion with his companions.' If the items are few and cannot be divided, such as Anjana (a type of fragrance) and ox-gall, which cannot be divided, one should measure their quantity in the mind and enjoy them oneself. If there is an item that only one person can use and cannot be divided, such as a wheel-knife, it should be done according to the method of accomplishment described in its original practice. The framed images and the like also cannot be divided. In this practice, the items of accomplishment, even if their quantity is small, can be increased to the original amount and made into accomplishment, to be shared with companions. Or, according to the quantity of the person who has already attained accomplishment, it can be made into accomplishment. Even if reduced by half, it can still be accomplished. Or, for the quantities mentioned in this practice, all must be followed. When the practitioner distributes items to companions, he should instruct them: 'You must obey all my commands.' After they agree, then give them the items. Or, if one person attains accomplishment and benefits others, according to this Tibetan teaching or other practices, it is all permissible. When distributing to companions, according to their merits, limit the distribution of items, and do not be partial. After the items are accomplished, first offer them to the principal deity, deeply generate a feeling of shame, and earnestly request again, then they can be distributed. All practices of all divisions are like this. Lower and middle accomplishments should be understood accordingly. Deeply generate a feeling of shame, respectfully make offerings, and give alms. The progress and cessation obtained should be according to the instructions. With such matters, repay the value of the items. After the items are accomplished, first offer the Arghya, distribute according to the Dharma, recite the original mantra and make hand seals, contemplate the principal deity in the mind, and recite the mantra of the Wisdom King and Wisdom Queen, then...
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。持明妃故。無諸怖畏。作三摩耶印。及作部印。及眼視物。皆不應廢。與仙相見。應先起敬而問訊言。善來安樂復從何至。彼若所問。善言而答。遊行空時。不應于神廟上過。及獨一樹。並四衢道。諸仙居處。及以城墎祭祀之壇。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。即應持誦明王真言。及以思惟。若已墮落及欲墮時。便得本位虛空。雖無形色。天眼見道。譬如成者起心即至。如亦在定不動即至。是故游彼先成就路。以福力故。自然衣服隨意宮殿。用花林園觀種種諸鳥。天女遊戲歌舞伎樂。種種欲樂熾燃光明。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。種種瓔珞嚴身娛樂具諸吉祥樹。有甘露果。乃至隨所意樂憶念之處。皆現其前。縱如是已。常須護身不應廢忘。應住清凈園林及諸山頂。並海洲島江河潬渚。以遊戲故應住其處。于彼便有如前勝境。或與先成仙眾共住。
蘇悉地羯羅經成就具支法品第十七
我今復說具足作悉地法。
【現代漢語翻譯】 現代漢語譯本：到達觀念之後，然後享用那些物品。可以隨意升空，到達眾仙居住的地方。他們無法破壞或輕蔑你。即使有怨敵也無法傷害你。那些成就者，應該經常憶念本尊（Ishtadevata，個人崇拜的神），不應該忘記。對於成就之物，應該經常心念或者用眼睛觀看。爲了持明王（Vidyadhara-raja，明咒之王）真言的緣故，諸仙會恭敬你；因為有持明妃（Vidyadhara-devi，明咒明妃）的緣故，沒有各種怖畏。做三摩耶印（Samaya-mudra，誓言印），以及做部印（Kula-mudra，部族印），以及用眼睛觀看事物，都不應該廢棄。與仙人相見，應該先起立尊敬，然後問候說：『善來，安樂，從何處來？』 如果他們有所詢問，應該用善言回答。 空閑時，不應該在神廟上方經過，以及獨一的樹，並四通八達的道路，諸仙居住的地方，以及城墻，祭祀的壇，婆羅門（Brahmana，印度教祭司）處，邪法仙眾所居住的地方，也不應該經過。因為增上慢的緣故，經過那些地方，必定會墮落。因為放逸的緣故而墮落的人，就應該持誦明王真言，以及思惟。如果已經墮落或者將要墮落的時候，便可以回到本來的虛空位置。虛空雖然沒有形色，但是天眼可以見到道路。譬如成就者，起心動念就到達；又如在禪定中，不動就到達。因此，遊歷那些地方，要先走成就之路。因為福力的緣故，自然會有衣服，隨意的宮殿，用鮮花裝飾的林園，觀看各種各樣的鳥，天女遊戲歌舞伎樂，各種各樣的慾望快樂，熾燃的光明，猶如劫初的如意寶樹，能夠滿足各種願望。爲了居住的緣故，有寶石為座，下面有流動的渠水，柔軟的草鋪在地上，各種各樣的瓔珞裝飾身體，娛樂器具，各種吉祥的樹，有甘露果。乃至隨著所意樂憶念的地方，都會顯現在你的面前。縱然如此，也應該經常保護自身，不應該廢忘。應該住在清凈的園林以及各個山頂，並海中的洲島，江河的沙灘。爲了遊戲的緣故，應該住在那些地方。在那裡便有如前所述的殊勝境界，或者與先成就的仙眾共同居住。
《蘇悉地羯羅經》成就具支法品第十七
我現在再說具足作成就的方法。
【English Translation】 English version: After reaching the concept, then enjoy those objects. You can ascend into the sky at will and reach the places where the immortals reside. They cannot destroy or despise you. Even if there are enemies, they cannot harm you. Those who have attained accomplishment should always remember their Ishtadevata (personal deity) and should not forget. Regarding the objects of accomplishment, one should always contemplate them in their mind or look at them with their eyes. For the sake of the Vidyadhara-raja (King of Mantras) mantra, the immortals will respect you; because of the Vidyadhara-devi (Mantra Queen), there will be no fears. Making the Samaya-mudra (Vow Seal), as well as making the Kula-mudra (Clan Seal), and looking at objects with the eyes, should not be abandoned. When meeting immortals, one should first stand up and show respect, and then greet them, saying, 'Welcome, peace, where have you come from?' If they ask anything, you should answer with kind words. In your free time, you should not pass over temples, solitary trees, crossroads, places where immortals reside, city walls, sacrificial altars, places of Brahmanas (Hindu priests), or places where heretical immortals reside. Because of arrogance, passing over those places will surely lead to downfall. Those who fall due to negligence should recite the Vidyadhara-raja mantra and contemplate. If one has already fallen or is about to fall, they can return to their original position in the sky. Although the sky has no form or color, the divine eye can see the path. For example, an accomplished one arrives as soon as they have a thought; similarly, one arrives without moving while in meditation. Therefore, when traveling to those places, one should first take the path of accomplishment. Because of the power of merit, there will naturally be clothes, palaces at will, gardens decorated with flowers, watching various birds, celestial maidens playing music and dancing, various desires and pleasures, blazing light, like the wish-fulfilling tree at the beginning of the kalpa (aeon), capable of fulfilling all wishes. For the sake of dwelling, there are gemstone seats, flowing streams below, soft grass spread on the ground, various ornaments adorning the body, entertainment instruments, various auspicious trees with nectar fruits. Even the places that you desire and remember will appear before you. Even so, you should always protect yourself and not forget. You should live in pure gardens and on various mountain peaks, as well as islands in the sea, sandy beaches of rivers. For the sake of play, you should live in those places. There, you will have the aforementioned excellent realms, or live together with the immortals who have already attained accomplishment.
Susiddhikara-sutra, Chapter 17: The Accomplishment of the Limbs
I will now explain the method of fully accomplishing siddhi (spiritual power).
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一百遍。或持勝物奉施增伽。或於入海河邊。或於海島。應作一窣睹波。數滿一百。於一一窣睹波前。如法念誦滿一千遍。最後第一百塔若放光者。當知作法決定成就。復作一千窣睹波。於一一前唸誦千遍。假使造無間罪。其數滿已。不須作法自然成就。又一切真言唸誦一俱胝。決定成就。若作時念誦者。經十二年。縱有重罪亦皆成就。假使法不具足皆得成就。又唸誦遍數。及時滿已。即當應作增益護摩。或復作此成辨諸事漫荼羅。于中而作四種護摩。或於山頂。或於牛群先所住處。或恒河渚。平治其地。作漫荼羅量百八肘。置一百八瓶。于其四門立柱為門。各于門前。建立寶臺。種種莊嚴。以作名花枝條。作鬘。系其門柱。及角幢上。遍圍其處。以蘇燃燈。滿一百八。布漫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。置羯羅舍瓶。其瓶四面作護摩法。于其內
【現代漢語翻譯】 現代漢語譯本 對於那些無法成功的事物，應當依法禁止、保護、隱藏和丟棄。然後按照之前的方法重新開始唸誦，直到最終成功。如果這樣做了仍然不成功，就要更加精進，再次唸誦以求成就。如果這樣做了七遍仍然不成功，就應當採取這種方法，必定能夠成就。也就是說，要懇求、勤奮唸誦，心懷大恭敬，巡禮八大聖蹟（Buddha's Eight Great Places），禮拜和修行。或者轉讀《大般若經》（Mahaprajnaparamita Sutra）七遍或一百遍。或者用殊勝的物品供養僧團（Sangha）。或者在入海的河邊，或者在海島上，建造一百座窣堵波（Stupa，佛塔）。在每一座窣堵波前，如法念誦一千遍。如果最後第一百座塔放出光芒，就應當知道作法必定能夠成就。再建造一千座窣堵波，在每一座塔前唸誦一千遍。即使造了無間罪（Avici hell karma），當數量滿了之後，不需要再作法，自然就能成就。此外，唸誦一切真言（Mantra）一俱胝（koti，千萬），必定能夠成就。如果在作法時念誦，經過十二年，縱然有很重的罪業也都能成就。即使作法不完備，也都能成就。此外，唸誦的遍數和時間滿了之後，就應當進行增益護摩（Homa，火供），或者製作能夠成就諸事的曼荼羅（Mandala）。在曼荼羅中進行四種護摩。或者在山頂，或者在牛群先前居住的地方，或者在恒河（Ganges River）的岸邊，平整土地，製作一個邊長一百零八肘的曼荼羅。放置一百零八個瓶子，在四個門上立柱作為門，在每個門前建立寶臺，用各種裝飾品莊嚴，用名貴的花枝製作花環，繫在門柱和角幢上，遍佈周圍。用酥油點燃一百零八盞燈，佈滿曼荼羅，以及一百零八個香爐，焚燒各種名貴的香。也在那裡放置一個內院，邊長七肘，外院邊長三肘，其餘是中央。所有的啟請和供養等等，都和之前的護摩法相同。接下來將分別說明。在其中用本真言（Root Mantra）放置羯羅舍瓶（Kalasha，寶瓶），在瓶子的四面進行護摩。
【English Translation】 English version For those things that cannot be accomplished, they should be legally prohibited, protected, hidden, and discarded. Then, start reciting again according to the previous method, until it is finally successful. If it still does not succeed after doing this, one should be more diligent and recite again to seek accomplishment. If it still does not succeed after doing this seven times, then this method should be adopted, and it will surely be accomplished. That is, one should earnestly and diligently recite, with great reverence, and circumambulate the Eight Great Holy Sites (Buddha's Eight Great Places), worshiping and practicing. Or recite the Mahaprajnaparamita Sutra seven times or one hundred times. Or offer precious items to the Sangha. Or on the riverbank entering the sea, or on an island, build one hundred Stupas. In front of each Stupa, recite one thousand times according to the Dharma. If the last one hundredth tower emits light, then one should know that the practice will surely be accomplished. Build another one thousand Stupas, and recite one thousand times in front of each tower. Even if one has committed the Avici hell karma, when the number is full, there is no need to practice, and it will naturally be accomplished. In addition, reciting all Mantras one koti (ten million) will surely be accomplished. If one recites during the practice, after twelve years, even if there are heavy sins, they can all be accomplished. Even if the practice is incomplete, it can all be accomplished. In addition, after the number of recitations and time are full, one should perform an enhancing Homa, or create a Mandala that can accomplish all things. Perform four types of Homa in the Mandala. Or on the top of a mountain, or in the place where the cattle used to live, or on the bank of the Ganges River, level the ground and create a Mandala with sides of one hundred and eight cubits. Place one hundred and eight bottles, erect pillars as doors on the four gates, and build treasure platforms in front of each gate, decorated with various ornaments, and make garlands with precious flower branches, tied to the doorposts and corner banners, spreading around the area. Light one hundred and eight lamps with ghee, spread them all over the Mandala, and one hundred and eight incense burners, burning various precious incense. Also place an inner courtyard there, with sides of seven cubits, and an outer courtyard with sides of three cubits, and the rest is the center. All the invocations and offerings, etc., are the same as the previous Homa method. Next, I will explain them separately. In it, use the Root Mantra to place the Kalasha, and perform Homa on the four sides of the bottle.
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。及多聞天王各並眷屬。如前所說使者等尊。內院若不容受。當置外院。其護方神。與諸眷屬。各置本方位。其三部主及嚕達羅多聞天王。先置本處。次復各置明王明妃辨事真言主等。並諸使言。次第安置。于外門前。置軍荼利尊。及置無能勝尊。如是依法作漫荼羅。成已。用本部心而作啟請。次第供養。即於四方而作唸誦。然後其瓶四面所置之爐。各依彼部中。作護摩法。是名增益諸尊護摩。其供養食。用那羅獻。作此法已。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。次以本尊真言。乳粥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。及成增益圓滿具足。悉皆歡喜速與成就。若作此漫荼羅。乃至七度決定成就。如前唸誦。及巡八塔乃至七遍。作此漫荼羅。若不成者。即以阿毗遮嚕迦法。苦治本尊。以蠟作其形像。取其真言而唸誦之。先誦部母及明王真言。中間置本尊真言。以阿毗遮嚕迦法護摩。用芥子油涂其形像。便著壯熱。若伏他著。遍身皆痛。以瞋鞭打。及以花打。用前二真言。以其瞋心而作供養。譬如治罰鬼魅治罰本尊法亦
如是。如斯之法依教而作。不得自專。若尊來現。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。此漫荼羅為最。于中作三種事。得三種果。于中應作一切諸事。及以護摩。治罰本尊如治鬼魅。每時供養皆用新物。護摩之物亦復如是。此法不應放逸。澡浴清凈如法護身。不應輕慢。明解藏教。方以此法治罰本尊。若違此者即使自損。
蘇悉地羯羅經卷中
應永二十五年五月三日大傳法院惠淳 大正藏第 18 冊 No. 0893c 蘇悉地羯羅經
蘇悉地羯羅經分別成就品第十八
卷下
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。世間諸事為下悉地。成此三種上中下乘。世間事等三種成就。隨上中下更分別
【現代漢語翻譯】 現代漢語譯本： 如是，這樣的方法要依照教導來做，不能自作主張。如果本尊（Ishta-deva）現身，就與他達成協議，滿足他的願望后，就停止之前的行為，改作息災法（Shanti Karma）。或者將毒藥、自己的血、胡麻油、鹽、紅芥子全部混合在一起，徹夜護摩（Homa）。本尊（Ishta-deva）這時會驚慌，喊道：『停止！停止！不要再做了！』 就會給予成就。如果這樣做了三天，仍然不來給予成就，就更加勇猛，以無畏的心，割下自己的肉護摩三次，本尊（Ishta-deva）就會來乞求他的歡喜，心中所求的願望就會給予成就。如果有什麼過失，要一一說明。即使犯了五逆罪（Pancha Anantariya），經過九個夜晚，割肉護摩，本尊（Ishta-deva）也一定會來，給予成就。這是與真言（Mantra）鬥爭的方法，要以無畏的心如法護身，才可以做，必定不會空過，得到成就后，就應該迅速做息災法（Shanti Karma）。如果說了過錯，就必須補闕。在各種成就的事情中，這個曼荼羅（Mandala）最為重要，在其中做三種事，得到三種果報。在其中應該做一切諸事，以及護摩（Homa），懲治本尊（Ishta-deva）就像懲治鬼魅一樣。每次供養都用新的物品，護摩（Homa）的物品也是這樣。這個方法不應該放逸，要沐浴清凈，如法護身，不應該輕慢。明白瞭解藏教，才可以用這個方法懲治本尊（Ishta-deva），如果違背這些，就會讓自己受損。
《蘇悉地羯羅經》卷中
應永二十五年五月三日 大傳法院 惠淳 大正藏第 18 冊 No. 0893c 《蘇悉地羯羅經》
《蘇悉地羯羅經分別成就品》第十八
卷下
我現在再說三部悉地（Siddhi）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，是下等的悉地（Siddhi）。成就這三種上中下乘，世間事等三種成就，隨著上中下而分別。
【English Translation】 English version: Thus it is. Such methods should be performed according to the teachings, and not arbitrarily. If the Ishta-deva (personal deity) appears, make an agreement with him, and after fulfilling his wishes, stop the previous actions and perform Shanti Karma (pacification rituals). Alternatively, mix poison, one's own blood, sesame oil, salt, and red mustard seeds together, and perform Homa (fire ritual) throughout the night. The Ishta-deva (personal deity) will then be alarmed and shout, 'Stop! Stop! Do not do it anymore!' and will grant accomplishment. If, after doing this for three days, he still does not come to grant accomplishment, then be even more courageous, and with a fearless mind, cut off one's own flesh and perform Homa (fire ritual) three times. The Ishta-deva (personal deity) will then come to beg for his pleasure, and the wishes sought in the heart will be granted. If there are any faults, they should be explained one by one. Even if one has committed the five Pancha Anantariya (unpardonable sins), after nine nights of cutting off flesh and performing Homa (fire ritual), the Ishta-deva (personal deity) will definitely come and grant accomplishment. This is the method of contending with Mantra (sacred utterance). With a fearless mind, one should protect oneself according to the Dharma (law), and then it can be done. It will certainly not be in vain. After attaining accomplishment, one should quickly perform Shanti Karma (pacification rituals). If faults are spoken of, they must be rectified. Among all accomplishments, this Mandala (sacred diagram) is the most important. By performing three kinds of actions within it, one obtains three kinds of results. Within it, one should perform all kinds of actions, as well as Homa (fire ritual), and punish the Ishta-deva (personal deity) as if punishing a demon. Each time, offerings should be made with new items, and the items for Homa (fire ritual) should also be the same. This method should not be neglected. One should bathe and purify oneself, and protect oneself according to the Dharma (law). One should not be disrespectful. Only those who understand the Tripitaka (Buddhist canon) should use this method to punish the Ishta-deva (personal deity). If one violates these instructions, one will harm oneself.
Susiddhi Karasutra, Middle Volume
Written on the 3rd day of the 5th month of the 25th year of Oei (應永), by Huichun (惠淳) at the Great Chuanfa Temple (大傳法院) Taisho Tripitaka, Volume 18, No. 0893c, Susiddhi Karasutra
Susiddhi Karasutra, Chapter 18: Distinguishing Accomplishments
Lower Volume
I will now further explain the accomplishments of the three families of Siddhi (spiritual power). To advance freely through the air is the highest accomplishment. To conceal one's form and hide one's tracks is a medium accomplishment. Worldly affairs are lower Siddhi (spiritual power). The accomplishment of these three, upper, middle, and lower, and the three accomplishments such as worldly affairs, are further distinguished according to upper, middle, and lower.
之。三部上成就法。得持明仙。乘空游往。成就五通。又有多種。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。三或中成就法。藏跡于身得大勢力。先來懈怠而得精勤。入修羅宮得長壽藥。成缽[口*(隸-木+匕)]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。成才涂足頂。即遠所涉無有疲乏。如上所說悉名中上成就之法。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。蓮花部真言為中悉地。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
【現代漢語翻譯】 現代漢語譯本 之。三種上等成就法，能使人成為持明仙（Vidyadhara，明咒仙人），乘空飛行，成就五神通。還有多種成就，或者斷盡諸漏（煩惱），或者證得辟支佛（Pratyekabuddha，緣覺）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，或者成為吠跢羅尸（Vetala，尋香），或者成為藥叉女（Yakshini，夜叉女），或者得到如意寶珠（Cintamani，能滿足願望的寶珠），或者得到無盡的伏藏。具備以上等等事情，稱為上中上成就之法。 三種中等成就法，將藏跡于身，獲得巨大的勢力。使原本懈怠的人變得精勤。進入修羅宮，得到長壽藥。成為缽[口*(隸-木+匕)]史迦（Bhritaka，僕人）天使。或者能夠役使鬼神。或者能夠成就娑羅坌爾迦（Saravarnaka）樹神。或者變得博聞強記，對於從未聽聞過的，領悟深刻的義理。或者調合藥物，塗抹在腳底或頭頂，就能遠行而不感到疲乏。如上所說，都稱為中上成就之法。 三種下等成就法，使眾人喜悅，或者攝伏眾人，或者能夠懲罰惡人，降伏各種怨敵，以及其他下等的事情，稱為下中下成就之法。 如果想要成就藥物等等，有三種成就的徵兆：光焰為上等，煙氣為中等，溫熱為下等。 再次，聖者（佛菩薩）的真言（mantra，咒語）為上等成就，諸天所說的真言為中等成就，世間天人所說的真言為下等成就。 再次，佛部（Buddha）的真言為上等悉地（siddhi，成就），蓮花部（Padma）的真言為中等悉地，金剛部（Vajra）的真言為下等悉地。 如果想要用上等真言，祈求下等成就，就能得到下等成就。或者用下等真言，祈求上等成就，就能得到上等成就。或者用中等真言，成就上等或下等的事情，也能得到相應的成就。真言之中具備這四種功德，應當知道就能成就上中下等不同的果報。能夠成就圓滿辟支佛的果位，能夠成就圓滿菩薩的十地（Bhumi，菩薩修行的十個階段），乃至成就佛果，這是大的果報。還能成就大的德行，比如擁有眾多的眷屬，前後圍繞，滿足這樣的願望，就是大的德行。還能長久地安住于某個地位，比如得到國王的位置、轉輪王（Chakravartin，統治世界的理想君主）的位置、長壽仙人的位置。
【English Translation】 English version These are the three kinds of superior accomplishment methods. One can become a Vidyadhara (holder of knowledge mantras), travel through the air, and achieve the five supernormal powers (Abhijnas). There are also various other accomplishments, such as eradicating all outflows (of defilements), attaining the state of a Pratyekabuddha (Solitary Buddha), or realizing the Bodhisattva stages, or understanding all matters, or possessing eloquence and extensive learning, or becoming a Vetala, or becoming a Yakshini, or obtaining the Cintamani (wish-fulfilling jewel), or obtaining inexhaustible hidden treasures. Possessing the above-mentioned things is called the superior-superior accomplishment method. The three kinds of intermediate accomplishment methods involve concealing traces on the body to gain great power. One who was previously lazy becomes diligent. Entering the Asura palace, one obtains the elixir of longevity. One becomes a Bhritaka angel. Or one can command ghosts. Or one can accomplish the Saravarnaka tree spirit. Or one becomes learned, understanding profound meanings never before heard. Or by compounding medicines and applying them to the soles of the feet or the crown of the head, one can travel far without fatigue. As mentioned above, all these are called the middle-superior accomplishment method. The three kinds of inferior accomplishment methods involve causing joy in others, or subduing others, or being able to punish evil people, subdue various enemies, and other inferior matters. These are called the inferior-middle-inferior accomplishment method. If one wishes to accomplish medicines and the like, there are three signs of accomplishment: bright flames are superior, smoke is intermediate, and warmth is inferior. Furthermore, the mantras of the Holy Ones (Buddhas and Bodhisattvas) are superior accomplishments, the mantras spoken by the Devas (gods) are intermediate accomplishments, and the mantras spoken by worldly Devas are inferior accomplishments. Furthermore, the mantras of the Buddha family are superior Siddhi (accomplishment), the mantras of the Padma (Lotus) family are intermediate Siddhi, and the mantras of the Vajra (Diamond) family are inferior Siddhi. If one desires to use a superior mantra to seek an inferior accomplishment, one will obtain an inferior accomplishment. Or if one uses an inferior mantra to seek a superior accomplishment, one will obtain a superior accomplishment. Or if one uses an intermediate mantra to accomplish superior or inferior matters, one will also obtain corresponding accomplishments. Within mantras, these four virtues are present. Know that they can accomplish great results, differentiating between superior, intermediate, and inferior. They can accomplish the complete state of a Pratyekabuddha, they can accomplish the complete ten Bhumis (stages) of a Bodhisattva, and even Buddhahood, which is a great reward. They can also accomplish great virtuous conduct, such as having many attendants surrounding one, fulfilling such wishes, which is great virtuous conduct. They can also abide in a position for a long time, such as obtaining the position of a king, the position of a Chakravartin (wheel-turning monarch), or the position of a long-lived immortal.
。滿如是愿者。為久住位。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。補瑟徴迦法。阿毗遮嚕迦法。雖具一事。于中各有上中下品。豈有下品真言。能成上事。猶若青泥出妙蓮花。固無疑也。豈有上品慈善真言。能成忿怒下品成就。如白檀木其性清涼。若風擊相揩。自然火起。非無因緣也。如是差互。雖非次第。諸餘悉地皆勿疑慮。身份悉地為上品成。諸藥悉地為中品成。富饒悉地為下品成。若復有人。久至持誦下品真言。縱自無力。于本尊邊。轉求上品。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。由彼唸誦心輕。敢招下品成就。故知持誦。皆由心意。且如諸天之中亦有貧者。諸鬼部內亦有富強。此彼如然。真言亦爾。一一真言皆具三悉地。謂上中下。誠心念誦皆獲悉地。
蘇悉地羯羅經奉請品第十九
複次若欲入本尊室。先睹尊顏。合十指爪。當小低頭。復以器盛凈水。隨所作事。置本獻花。復置涂香。依于本法而作閼伽燒香薰之。應誦真言。真言閼伽
【現代漢語翻譯】 現代漢語譯本：如果能夠像這樣滿足願望，就能長久安住于這個位置，形貌儀態廣大，威德光明照耀遠方，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。如果上品真言不具備這些功德，即使是上品真言，也只能用於下品。諸佛菩薩所說的真言，像這樣輾轉相傳，由眾多佛菩薩所說的真言，即使屬於下品，也能成就上品等事。或者某些本尊等所說的真言中，只具備一種功德，比如息災法（Śāntika，意為息災），增益法（Puṣṭika，意為增益），降伏法（Abhicāruka，意為降伏）。雖然只具備一種功德，其中也各有上中下品。難道會有下品真言，能夠成就上等的事情嗎？這就像從青泥中生出美妙的蓮花一樣，是毋庸置疑的。難道會有上品慈善的真言，能夠成就忿怒的下品成就嗎？就像白檀木，其性質清涼，如果被風吹擊互相摩擦，自然會產生火，並非沒有因緣。像這樣有所差異，雖然不是按次第排列，對於其他的成就都不要疑惑。身份成就為上品成就，諸藥成就為中品成就，富饒成就為下品成就。如果有人，長期持誦下品真言，即使自己沒有力量，也可以在本尊那裡，轉而祈求上品真言，上品自然會成就。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，由於他念誦時心意輕慢，反而會招致下品成就。所以要知道持誦，都取決於心意。比如諸天之中也有貧窮的，諸鬼部內也有富強的，此彼都是如此，真言也是這樣。每一個真言都具備三種成就，即上中下，誠心念誦都能獲得成就。
《蘇悉地羯羅經·奉請品》第十九
再次，如果想要進入本尊的房間，先要瞻仰本尊的容顏，合攏十指指甲，稍微低下頭。然後用器皿盛放乾淨的水，根據所要做的事情，放置供獻的花朵，再放置涂香，依照本法制作閼伽（Argha，意為供品），燒香薰之，應該誦持真言。真言閼伽（Argha，意為供品）。
【English Translation】 English version: If one can fulfill wishes in this way, one can dwell in this position for a long time, with a vast form and appearance, and majestic light shining afar, and extensive teachings and practices. Possessing these four virtues, even a lower-grade mantra can achieve the highest grade. If a higher-grade mantra does not possess these virtues, even if it is a higher-grade mantra, it can only be used for lower-grade purposes. The mantras spoken by all Buddhas and Bodhisattvas are transmitted in this way. Mantras spoken by many Buddhas and Bodhisattvas, even if they belong to the lower grade, can also achieve higher-grade matters. Or, among the mantras spoken by certain deities, only one virtue is possessed, such as Śāntika (meaning pacifying) rituals, Puṣṭika (meaning increasing) rituals, and Abhicāruka (meaning subjugating) rituals. Although only one virtue is possessed, each of them has higher, middle, and lower grades. How can a lower-grade mantra achieve higher-grade matters? It is like a wonderful lotus flower emerging from blue mud, which is undoubtedly true. How can a higher-grade benevolent mantra achieve a wrathful lower-grade accomplishment? It is like white sandalwood, whose nature is cool and refreshing. If it is struck by the wind and rubbed against something, fire will naturally arise, which is not without cause. Although there are such differences and they are not in order, do not have any doubts about other siddhis (Siddhi, meaning accomplishment). Accomplishment of the body is a higher-grade accomplishment, accomplishment of medicines is a middle-grade accomplishment, and accomplishment of wealth is a lower-grade accomplishment. If someone has been reciting a lower-grade mantra for a long time, even if they are powerless, they can turn to the principal deity and request a higher-grade mantra, and the higher grade will naturally be accomplished. If one has doubts in their mind about a higher-grade mantra, and their recitation and offerings are not sincere, even with a higher-grade mantra, due to their lightheartedness in recitation, they will attract a lower-grade accomplishment. Therefore, know that recitation depends on the mind. For example, among the gods, there are also poor ones, and within the ghost realms, there are also rich and powerful ones. Just as it is with them, so it is with mantras. Each mantra possesses three siddhis (Siddhi, meaning accomplishment), namely higher, middle, and lower. Sincere recitation will achieve all siddhis (Siddhi, meaning accomplishment).
Susiddhikara-sūtra, Chapter 19: Inviting
Furthermore, if one wishes to enter the chamber of the principal deity, one should first behold the face of the deity, bring the fingernails of the ten fingers together, and slightly lower the head. Then, use a vessel to hold clean water, and according to the matter at hand, place offered flowers, and then place scented paste. According to the original method, prepare argha (Argha, meaning offering), burn incense, and fumigate. One should recite the mantra. Mantra argha (Argha, meaning offering).
七遍。則當奉請已。依法供養。盛閼伽器。當用金銀。或用熟銅。或以石作。或以土木。或取螺作。或用束底。或用荷葉以綴作器。或乳樹葉。如上所說閼伽器等。當用之時。須知次第。若扇底迦當用白器。補瑟徴迦當用黃器。阿毗遮嚕迦當用黑器。作上中下悉地成就。類前所說。應可用之。作扇底迦所用閼伽。置少小麥。補瑟徴迦應著胡麻。阿毗遮嚕迦當置粟米。又扇底迦置乳。補瑟徴迦置酪。阿毗遮嚕迦應置牛尿。或著自血遍通用者。應著稻花涂香。及花胡麻茅草環。用熟銅器。盛以閼伽。若無此器。隨所得者。亦遍通用。請召之時。應用當部明王真言。及慕捺啰。若有本法已說召請真言。應當取用。無取別者。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。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。及明王妃真言。然可依請。如別部說。置閼伽時。應誦真言。大者一遍。
【現代漢語翻譯】 現代漢語譯本：唸誦七遍后，就應當奉請。依法進行供養，準備盛放閼伽（Argha，供水）的器皿。器皿可以用金、銀，或者用熟銅，或者用石頭製作，或者用土木製作，或者取用海螺製作，或者用束底的器皿，或者用荷葉綴連製作器皿，或者用乳樹葉。如上面所說的閼伽器皿等，在使用的時候，要知道次第。如果是息災（扇底迦，Shantika）法事，應當用白色的器皿；增益（補瑟徴迦，Paushtika）法事，應當用黃色的器皿；降伏（阿毗遮嚕迦，Abhicharuka）法事，應當用黑色的器皿。作上、中、下三種悉地（Siddhi，成就），按照前面所說的類別，應該可以使用這些器皿。作息災法事所用的閼伽，放置少量小麥；增益法事應該放胡麻；降伏法事應當放置粟米。又，息災法事放置牛奶；增益法事放置乳酪；降伏法事應該放置牛尿。或者放置自己的血，普遍通用的話，應該放置稻花、涂香，以及花、胡麻、茅草環。用熟銅器盛放閼伽。如果沒有這些器皿，隨所得到的器皿，也可以普遍通用。請召的時候，應用當部的明王真言（Vidya-raja mantra）及慕捺啰（Mudra，手印）。如果本法已經說了召請真言，應當取用。沒有的話，不要取用別的。先請當部的主尊，其次請明王妃。三部之中都應該這樣。本法如果沒有請召真言，應用明王等的真言來請召。本法雖然說了請召真言，但真言是下位的，怎麼能用來請部主呢？如果用本法的真言請召，應當快速成就，不應該產生疑難。本法如果有請召真言及發遣（送還）的儀軌，當請的時候，此真言主，至部主處，稟告說：『今有某甲，為某事奉請。』發遣的時候也同樣如此，所作的事已經完畢，愿尊者知曉，隨意而去。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，不受明王真言所請，要用明王及明王妃真言，然後才可以依請。如別部所說。放置閼伽的時候，應該誦真言，大的真言一遍。 English version: After reciting it seven times, one should then invite. Offerings should be made according to the Dharma, and vessels for holding Argha (offering water) should be prepared. The vessels can be made of gold, silver, or refined copper, or made of stone, or made of earth and wood, or made of conch shells, or vessels with bound bottoms, or vessels made by connecting lotus leaves, or made of milk tree leaves. As mentioned above, when using Argha vessels, one must know the order. If it is a pacifying (Shantika) ritual, white vessels should be used; for an increasing (Paushtika) ritual, yellow vessels should be used; for a subjugating (Abhicharuka) ritual, black vessels should be used. For achieving the upper, middle, and lower Siddhis (accomplishments), one should use these vessels according to the categories mentioned earlier. For the Argha used in pacifying rituals, place a small amount of wheat; for increasing rituals, sesame seeds should be placed; for subjugating rituals, millet should be placed. Also, for pacifying rituals, place milk; for increasing rituals, place yogurt; for subjugating rituals, cow urine should be placed. Alternatively, one's own blood can be placed, and for universal use, rice flowers, scented paste, as well as flowers, sesame seeds, and kusha grass rings should be placed. Use refined copper vessels to hold the Argha. If these vessels are not available, any available vessel can be used universally. When inviting, use the Vidya-raja mantra (wisdom king mantra) and Mudra (hand seal) of the respective department. If the original Dharma has already specified an invitation mantra, it should be used. If not, do not use others. First, invite the main deity of the respective department, then invite the Vidya-raja consort. This should be done in all three departments. If the original Dharma does not have an invitation mantra, use the Vidya-raja mantra, etc., to invite. Although the original Dharma specifies an invitation mantra, if the mantra is of a lower level, how can it be used to invite the head of the department? If the mantra of the original Dharma is used for invitation, accomplishment should be swift, and no difficulties should arise. If the original Dharma has an invitation mantra and a sending-back ritual, when inviting, the master of this mantra should go to the head of the department and report: 'Now there is so-and-so, who respectfully invites for such-and-such a matter.' The same applies when sending back; the work that has been done is complete, 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; the Vidya-raja and Vidya-raja consort mantras must be used, and then one can rely on the invitation, as described in other sections. When placing the Argha, the mantra should be recited, the large mantra once.
【English Translation】 After reciting it seven times, one should then invite. Offerings should be made according to the Dharma, and vessels for holding Argha (offering water) should be prepared. The vessels can be made of gold, silver, or refined copper, or made of stone, or made of earth and wood, or made of conch shells, or vessels with bound bottoms, or vessels made by connecting lotus leaves, or made of milk tree leaves. As mentioned above, when using Argha vessels, one must know the order. If it is a pacifying (Shantika) ritual, white vessels should be used; for an increasing (Paushtika) ritual, yellow vessels should be used; for a subjugating (Abhicharuka) ritual, black vessels should be used. For achieving the upper, middle, and lower Siddhis (accomplishments), one should use these vessels according to the categories mentioned earlier. For the Argha used in pacifying rituals, place a small amount of wheat; for increasing rituals, sesame seeds should be placed; for subjugating rituals, millet should be placed. Also, for pacifying rituals, place milk; for increasing rituals, place yogurt; for subjugating rituals, cow urine should be placed. Alternatively, one's own blood can be placed, and for universal use, rice flowers, scented paste, as well as flowers, sesame seeds, and kusha grass rings should be placed. Use refined copper vessels to hold the Argha. If these vessels are not available, any available vessel can be used universally. When inviting, use the Vidya-raja mantra (wisdom king mantra) and Mudra (hand seal) of the respective department. If the original Dharma has already specified an invitation mantra, it should be used. If not, do not use others. First, invite the main deity of the respective department, then invite the Vidya-raja consort. This should be done in all three departments. If the original Dharma does not have an invitation mantra, use the Vidya-raja mantra, etc., to invite. Although the original Dharma specifies an invitation mantra, if the mantra is of a lower level, how can it be used to invite the head of the department? If the mantra of the original Dharma is used for invitation, accomplishment should be swift, and no difficulties should arise. If the original Dharma has an invitation mantra and a sending-back ritual, when inviting, the master of this mantra should go to the head of the department and report: 'Now there is so-and-so, who respectfully invites for such-and-such a matter.' The same applies when sending back; the work that has been done is complete, 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; the Vidya-raja and Vidya-raja consort mantras must be used, and then one can rely on the invitation, as described in other sections. When placing the Argha, the mantra should be recited, the large mantra once.
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。捧持閼伽。燒香薰之。作如是請。仰唯尊者以本願故。降赴道場愿垂哀愍。受此閼伽及微獻供。有真言主。名曰獨勝奇加忿怒。不受諸餘真言召請。用彼所說真言。然降所請。彼諸眷屬。亦不受于余真言請。亦應用彼眷屬真言。而請召之。但緣請召用心真言。或說根本。或明王妃所說真言。而用請召。部心真言。遍通三部。用彼請召。當應降赴。加翳醯字。此更秘密。速滿其愿。當請之時。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。乃至真言亦皆殷重。以用兩手捧閼伽器。頂戴供養為上悉地。置於心間為中悉地。置於臍間為下悉地。先觀本尊畫像。其像若立。持誦之人亦應立請。畫像若坐。亦應坐請。又觀彼像。曲躬立勢。亦應敩之而奉請之。當請之時。先觀本尊所止之方。而面彼請。然便回身。置閼伽器于尊像前。復有秘觀。所作扇底迦等諸餘方所。而請召之。或於余時。得諸花果。稱本尊意。應須奉請。然可獻之。當請之時。合手爪指。隨於本方。但至誠心奉請。或以兩手。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等。皆須加以真言及慕捺羅。而作請召。作成
【現代漢語翻譯】 現代漢語譯本 唸誦中等長度的真言三遍，短的唸誦七遍，極短的唸誦二十一遍。如上面所說的供水（閼伽，Argha）的法則。首先雙膝跪地，必須手持乾淨的茅草環，捧持閼伽。用香薰它，然後這樣祈請：『仰仗尊者以其本願，降臨道場，愿您垂憐哀憫，接受這閼伽和微薄的供養。』有一位真言主（mantra lord），名叫獨勝奇加忿怒（Eka-jita-krodha），不接受其他真言的召請。使用他所說的真言，才能降臨並接受祈請。他的眷屬也不接受其他真言的祈請，也應該用他的眷屬真言來祈請他們。但是，因為祈請召請，要用心真言，或者說是根本真言，或者明王妃（vidyā-rājñī）所說的真言，來用於祈請召請。部心真言（kula-hṛdaya-mantra）普遍適用於三部（tri-kula），用它來祈請召請，應當會降臨。加上翳醯（ehi）字，這更加秘密，能迅速滿足願望。當祈請的時候，誠心作禮，再三稟告：『大慈悲者，請依照本願降臨道場。』如果不誠心，即使唸誦再多，乃至真言也都是慇勤的，用兩手捧著閼伽器，頂戴供養是上等悉地（siddhi，成就），置於心間是中等悉地，置於臍間是下等悉地。 首先觀想本尊的畫像。如果畫像是站立的，持誦之人也應該站立著祈請。如果畫像是坐著的，也應該坐著祈請。又觀想那畫像，彎腰站立的姿勢，也應該效仿它來奉請。當祈請的時候，先觀想本尊所停留的方位，然後面向那個方位祈請，然後轉身，將閼伽器放置在尊像前。還有秘密的觀想，在進行息災（śāntika）等其他事情的場所，而祈請召請。或者在其他時候，得到各種花果，符合本尊的心意，應該奉請，然後獻上。當祈請的時候，合起手掌，指尖指向本尊所在的方位，只要至誠懇切地奉請。或者用兩手捧著各種閼伽器來祈請召請，然後鋪開獻上所得之物。如果想要成就上、中、下等事情以及息災等，都必須加上真言和手印（mudrā），來進行祈請召請，才能成就。
【English Translation】 English version Recite the medium-length mantra three times, the short one seven times, and the extremely short one twenty-one times. As mentioned above, these are the rules for offering water (Argha). First, kneel on both knees, and you must hold a clean ring of kusha grass in your hand, holding the Argha. Incense it with fragrance, and then make this request: 'Relying on the venerable one's original vow, descend to the maṇḍala (道場), may you have compassion and accept this Argha and humble offerings.' There is a mantra lord (真言主), named Eka-jita-krodha (獨勝奇加忿怒), who does not accept the summons of other mantras. Only by using the mantra he speaks can he descend and accept the request. His retinue also does not accept the requests of other mantras, and you should also use his retinue's mantra to request them. However, because of the request and summons, use the heart mantra, or the root mantra, or the mantra spoken by the vidyā-rājñī (明王妃), to use for the request and summons. The kula-hṛdaya-mantra (部心真言) is universally applicable to the tri-kula (三部), and using it to request and summon should result in a descent. Adding the syllable 'ehi (翳醯)', this is even more secret and can quickly fulfill wishes. When making the request, sincerely prostrate and report three times: 'Great compassionate one, please descend to the maṇḍala according to your original vow.' If you are not sincere, even if you recite more, even the mantras are earnest, holding the Argha vessel with both hands, placing it on the top of the head for offering is the supreme siddhi (悉地, accomplishment), placing it at the heart is the medium siddhi, and placing it at the navel is the lower siddhi. First, visualize the image of the principal deity. If the image is standing, the person reciting should also stand and make the request. If the image is sitting, you should also sit and make the request. Also, observe the image, the posture of bowing and standing, and you should imitate it to offer the request. When making the request, first visualize the direction where the principal deity resides, and then face that direction to make the request, then turn around and place the Argha vessel in front of the deity's image. There is also a secret visualization, in the place where you are performing śāntika (息災) and other things, and request the summons. Or at other times, if you obtain various flowers and fruits that are in accordance with the principal deity's wishes, you should request and then offer them. When making the request, join your palms together, with your fingertips pointing towards the direction where the principal deity is located, as long as you sincerely make the request. Or use both hands to hold various Argha vessels to request the summons, and then spread out and offer what you have obtained. If you want to accomplish superior, medium, and lower matters, as well as śāntika, etc., you must add mantras and mudrās (手印) to make the request and summons in order to achieve it.
就諸餘事等。或有障起。或魔興嬈。或病者加苦。當爾之時。事緣既速。不可當待辨閼伽器。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二十
複次奉請尊已。次依部類或諸事業。觀其大小。依於法則而供養之。既奉請已。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。頻與作禮而白尊言。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。如前已說應須辨供。先獻涂香次施花等。復獻燒香次獻飲食。次乃燃燈。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之。獻涂香已。各列其名如依前說即奉閼伽。如是花香及飲食等。皆亦準此。若涂香燒香花。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。最無過運心。如世尊說。諸法行中。心為其首。若能標心而供養者。
【現代漢語翻譯】 現代漢語譯本 關於其他各種事務，有時會有障礙產生，或者有魔來擾亂，或者病人的痛苦加劇。當遇到這些情況時，事情緊急，不能等待準備好閼伽器（argha，供水器）。應該立即用心，祈請本尊（ishtadevata，個人崇拜的神祇），進行消除災難的方法。就像上面所說的，根據事情的大小，計劃要成就的目標，用閼伽來祈請。對於緊急困難的事情，要誠心祈請。如果有人想要歸依仰仗各部的尊者，應當經常進行召請的儀軌，這樣持誦的人就能迅速獲得成就。
《蘇悉地羯羅經》供養品第二十
再次，奉請尊者之後，接下來根據部類或者各種事業，觀察其大小，依照法則來供養他們。奉請之後，這樣說：『善哉尊者，因為憐憫我們，降臨到道場，再次垂憐，請就此座，坐下接受微薄的供養。』再次升起誠心，頻繁地向尊者作禮，並稟告說：『因為大悲心垂憐，爲了成就我的願望，所以降臨。』不是我能夠啟請本尊的。像這樣，三次都應該依照這個方法。像前面已經說過的，應該準備好供品。先獻上涂香（turushka，一種香），然後施與花等等，再獻上燒香，然後獻上飲食，然後點燃燈。按照這樣的順序，用忿怒王（krodharaja，忿怒尊）的真言（mantra，咒語），使這些供物都變得清凈，使人心生歡喜，各自使用本色的真言來加持。獻上涂香之後，各自列出他們的名字，就像前面所說的，然後奉獻閼伽。像這樣，花香和飲食等等，都按照這個方法。如果沒有涂香、燒香、花和飲食可以獻上，那麼就只誦唸本色的真言，以及使用這個手印（mudra，手勢）來獻上。表明說供物無法求得，但接受我的真心，之後再作閼伽。因為真心，所以迅速滿足願望。除了這些之外，還有四種供養，普遍適用於各部，在任何地方都可以使用。第一種是合掌，第二種是用閼伽，第三種是用真言和慕捺羅（mudra，印契），第四種只是用心念。在這個善品中，根據自己的能力來做。或者長時間的供養中，最沒有超過用心念的。就像世尊（bhagavan，佛）所說的，在各種修行中，心是首要的。如果能夠以標定的心來供養，那麼……
【English Translation】 English version Regarding all other matters, there may be obstacles arising, or demons causing disturbances, or the suffering of the sick increasing. At such times, when things are urgent and it is impossible to wait to prepare the argha (argha, water offering vessel), one should immediately focus the mind, invoke the ishtadevata (ishtadevata, personal deity), and perform the method of dispelling calamities. As mentioned above, according to the magnitude of the matter, planning to accomplish the desired goal, use the argha to invoke. For urgent and difficult matters, invoke with sincerity. If someone wishes to take refuge in and rely on the venerable ones of various families, they should regularly perform the ritual of invocation, so that the one who recites the mantras can quickly attain accomplishment.
Susiddhikara Sutra, Chapter 20: Offerings
Furthermore, after inviting the venerable ones, next, according to the family or various activities, observe their magnitude and offer to them according to the rules. After inviting them, say this: 'Welcome, venerable ones, out of compassion for us, you have descended to the mandala (mandala, sacred space), and again, out of compassion, please take this seat and accept this humble offering.' Again, raise sincere intention, frequently prostrate to the venerable ones, and report: 'Because of your great compassion, and to fulfill my wishes, you have descended.' It is not that I am capable of inviting the ishtadevata (ishtadevata, personal deity). In this way, all three times should follow this method. As previously mentioned, one should prepare the offerings. First offer turushka (turushka, a type of incense), then give flowers, then offer burning incense, then offer food, and then light the lamp. In this order, use the mantra (mantra, sacred utterance) of Krodharaja (krodharaja, wrathful king) to purify these offerings, to make the mind rejoice, and each use the mantra of its own color to bless it. After offering turushka, list their names, as mentioned before, and then offer the argha. In this way, the flowers, incense, and food, etc., should all follow this method. If there is no turushka, burning incense, flowers, or food to offer, then only recite the mantra of its own color, and use this mudra (mudra, hand gesture) to offer it. State that offerings are impossible to obtain, but accept my sincere heart, and then make the argha. Because of the sincere heart, the wish will be quickly fulfilled. Apart from these, there are four offerings that are universally applicable to all families and can be used anywhere. The first is to join the palms, the second is to use the argha, the third is to use the mantra and mudra (mudra, seal), and the fourth is only to use the mind. In this virtuous chapter, one should do according to one's ability. Or, in a long-term offering, there is nothing that surpasses using the mind. As the bhagavan (bhagavan, the Blessed One) said, in all practices, the mind is the foremost. If one can offer with a focused mind, then...
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。先次應誦本部尊真言。而真言水。遍請護摩及倫手印。
佛部請火天真言。
唵(喉中抬聲呼一句)阿(上)起娜曳(二句)𣣹(呼合反)寫(弭也反)合寫(同上三句)嚩㰤曩(輕呼)野(四句)莎(去二合)嚩訶(五句)
誦此真言三遍。請召火天。燒食供養。
護摩真言。
唵(同上呼一句)阿(上)起娜曳(二句)𣣹(同上)寫(同上)合寫(同上三句)嚩㰤曩(輕呼)野(四句)搰(奴立反)比(並已反)搰(同上)比(同上)你跛野(五句)莎(去二合)嚩訶(六句)
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(同上呼一句)枳里枳里(二句)跛日羅(三句)矩嚕馱(四句)𤙖㧊(五句)
以此真言。一真言食。一燒火食。作法除遣地中作諸障者。又用此真言。或用部尊。遍灑花等。複用吉利枳羅忿怒真言並印。當誦真言。左手作印。遍印涂香燒香飲食花等。作凈除穢。為自凈身故。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
【現代漢語翻譯】 現代漢語譯本：爲了圓滿一切願望，如果想要成就其他事情，應當遣除那些製造障礙的。如果不遣除，之後恐怕會受到傷害。所以首先必須進行遣除之法，誦唸忿怒真言，或者使用本部成就諸事的真言，遣除障礙之後，首先應當誦唸本部本尊的真言，然後用真言加持的水，遍請護摩以及輪手印。
佛部請火天真言：
唵（om，種子字，表示皈依） 阿（ā，發生） 起娜曳（agniye，火神） 𣣹（hūm，種子字，摧破） 寫（svāhā，成就） 合寫（svāhā，成就） 嚩㰤曩（vahanam，運載） 野（ya，與） 莎嚩訶（svāhā，成就）
誦唸此真言三遍，請召火天（Agni，火神），燒食供養。
護摩真言：
唵（om，種子字，表示皈依） 阿（ā，發生） 起娜曳（agniye，火神） 𣣹（hūm，種子字，摧破） 寫（svāhā，成就） 合寫（svāhā，成就） 嚩㰤曩（vahanam，運載） 野（ya，與） 搰比搰比（hutabi hutabi，獻祭） 你跛野（nivedaya，奉獻） 莎嚩訶（svāhā，成就）
然後拿著牛乳和酥油，以此真言，每誦唸一遍真言就燒一次，燒滿三遍，供養火天（Agni，火神）。
金剛部忿怒金剛真言：
唵（om，種子字，表示皈依） 枳里枳里（kili kili，快速） 跛日羅（vajra，金剛） 矩嚕馱（krodha，忿怒） 𤙖㧊（hūṃ phaṭ，種子字，摧破）
以此真言，每誦唸一遍真言就燒一份食物，燒火供食，用此方法來除遣地中製造各種障礙的。又用此真言，或者用本部本尊的真言，遍灑花等。再用吉利枳羅忿怒真言並結印，應當誦唸真言，左手結印，遍印涂香、燒香、飲食、花等，以此來作清凈除穢。爲了自身清凈的緣故，應當用右手掬起香水，眼睛看著香水，誦唸心真言，灌灑自身頭頂，以此來作清凈除穢。再用一
【English Translation】 English version: To fulfill all wishes, if you want to accomplish other things, you should dispel those who create obstacles. If you do not dispel them, you may be harmed later. Therefore, you must first perform the dispelling method, reciting the wrathful mantra, or using the mantra of the respective family to accomplish all things. After dispelling the obstacles, you should first recite the mantra of the principal deity of the respective family, and then use water blessed with the mantra to invite Homa (ritual offering) and the wheel mudra (hand gesture).
The Fire God Inviting Mantra of the Buddha Family:
Om (seed syllable, representing refuge) A (ā, arising) Agnaye (to Agni, the fire god) Hūm (seed syllable, shattering) Svāhā (accomplishment) Svāhā (accomplishment) Vahanam (vehicle) Ya (with) Svāhā (accomplishment)
Recite this mantra three times to invite Agni (the fire god) and offer burnt food.
Homa Mantra:
Om (seed syllable, representing refuge) A (ā, arising) Agnaye (to Agni, the fire god) Hūm (seed syllable, shattering) Svāhā (accomplishment) Svāhā (accomplishment) Vahanam (vehicle) Ya (with) Hutabi Hutabi (offering) Nivedaya (dedicate) Svāhā (accomplishment)
Then, holding cow's milk and ghee, with this mantra, burn once for each recitation of the mantra, completing three recitations, offering to Agni (the fire god).
Wrathful Vajra Mantra of the Vajra Family:
Om (seed syllable, representing refuge) Kili Kili (quickly) Vajra (diamond, thunderbolt) Krodha (wrathful) Hūṃ Phaṭ (seed syllables, shattering)
With this mantra, burn one portion of food for each recitation of the mantra, offering burnt food, using this method to dispel those who create various obstacles in the ground. Also use this mantra, or the mantra of the principal deity of the respective family, to sprinkle flowers, etc. Then use the Kili Kila wrathful mantra and mudra (hand gesture), you should recite the mantra, form the mudra (hand gesture) with the left hand, and imprint the incense, burning incense, food, flowers, etc., to purify and cleanse. For the sake of purifying oneself, you should scoop up fragrant water with your right hand, look at the fragrant water, recite the heart mantra, and sprinkle it on the top of your head, to purify and cleanse. Then use one
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(同上呼一句)枳里枳里(二句)跛日羅(三句)跛日裡部訥(勒沒反四句)畔馱畔馱(五句)虎(二句)𤙖㧊(六句)
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。熏馥空中。除諸穢惡。便得清凈。
蘇悉地真言。
唵(同上呼一句)素(蘇古反)悉地迦(同上)履(二合)入嚩里亸(三句)娜娜慕訥(同上)亸曳(四句)入嚩啰入嚩攞(五句)畔馱畔馱(六句)歌娜歌娜(七句)虎(二合)𤙖㧊(八句)
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(同上呼一句)入嚩(同上)攞(二句)虎(二句)𤙖(三句)
此佛部結空界真言。唯通當部。
蓮華部結空界真言。
唵(同上呼一句)缽頭(途邑反)弭你(二句)皤伽(上)嚩底(三句)暮㰤野暮㰤野(四句)惹蘗暮㰤𩕳(五句)莎(去二合)嚩訶
此蓮華部結空界真言。唯通常部。次應當用部心真言。真言香水散灑諸方。復以明王根本真言。或心真言。或真言主使者心真言。隨取其一。用結方界。或以此諸
【現代漢語翻譯】 現代漢語譯本 切事真言和忿怒真言。爲了凈化座位，用真言香水灑在座位上，並誦七遍，灑在地方的邊界，能夠去除各種污穢，從而得到清凈。吉利枳羅真言：
唵(om，種子字，表示皈依) 枳里枳里(kilikili) 跛日羅(vajra，金剛) 跛日裡部訥(vajri-bhut) 畔馱畔馱(bandha bandha，束縛) 虎(hum，種子字，表示忿怒) 𤙖㧊(phat，種子字，表示摧破)
以上真言，用於守護地方完畢后，結虛空界。應當如同接下來的蘇悉地真言一樣，燒香執持，誦持真言，用香氣薰染空中，去除各種污穢邪惡，便能得到清凈。
蘇悉地真言：
唵(om) 素悉地迦履(susiddhi-kari) 入嚩里亸(jvalita) 娜娜慕訥亸曳(nana-mudraiye) 入嚩啰入嚩攞(jvala jvala，燃燒) 畔馱畔馱(bandha bandha) 歌娜歌娜(ghna ghna，擊打) 虎(hum) 𤙖㧊(phat)
此金剛部的蘇悉地真言，普遍適用於各種事務，用於結空界。
佛部結空界真言：
唵(om) 入嚩攞(jvala，光焰) 虎(hum) 𤙖(phat)
此佛部結空界真言，只適用於佛部。
蓮華部結空界真言：
唵(om) 缽頭弭你(padmini) 皤伽嚩底(bhagavati，薄伽梵，世尊) 暮㰤野暮㰤野(muhaya muhaya，迷惑) 惹蘗暮㰤𩕳(jagat-muhaye，迷惑世界) 莎嚩訶(svaha，成就)
此蓮華部結空界真言，只適用於蓮華部。接下來應當使用部心真言，用真言香水散灑各個方向，再用明王根本真言，或者心真言，或者真言主使者的心真言，隨便選取其中一個，用來結方界，或者用這些。
【English Translation】 English version The Sarva-karya (all matters) mantra and the Wrathful mantra. For the sake of purifying the seat, sprinkle fragrant mantra water on the seat and recite it seven times, sprinkling it on the boundaries of the place, which can remove all impurities and attain purity. The Kilikila mantra:
Om (seed syllable, representing refuge) Kilikili Vajra (diamond scepter) Vajri-bhut Bandha Bandha (bind, bind) Hum (seed syllable, representing wrath) Phat (seed syllable, representing destruction)
After using the above mantra to protect the place, form the Akasha-mandala (space boundary). It should be like the following Susiddhi (perfect accomplishment) mantra. Burn incense and hold it, reciting the mantra, fumigating the air with fragrance, removing all impurities and evils, and then attaining purity.
The Susiddhi mantra:
Om Susiddhi-kari Jvalita Nana-mudraiye Jvala Jvala (blazing, blazing) Bandha Bandha Ghna Ghna (strike, strike) Hum Phat
This Vajra (diamond) family's Susiddhi mantra is universally applicable to all matters and is used to form the Akasha-mandala.
The Buddha family's Akasha-mandala mantra:
Om Jvala (flame) Hum Phat
This Buddha family's Akasha-mandala mantra is only applicable to the Buddha family.
The Lotus family's Akasha-mandala mantra:
Om Padmini Bhagavati (Blessed One, the World Honored One) Muhaya Muhaya (delude, delude) Jagat-muhaye (delude the world) Svaha (accomplishment)
This Lotus family's Akasha-mandala mantra is only applicable to the Lotus family. Next, the family's heart mantra should be used, sprinkling fragrant mantra water in all directions, and then using the Vidyaraja's (wisdom king) root mantra, or the heart mantra, or the heart mantra of the mantra's chief messenger, choosing one of them to form the directional boundary, or using these.
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。而遣除之。又有五種護衛法則。常于道場室內作之。謂金剛墻。金剛城。金剛橛。忿怒吉利枳羅。忿怒甘露軍荼利。部母。金剛墻真言。
唵(上呼一句)縒啰縒啰(二句)跛日啰(三句)跛(北沒反二合)啰迦啰(四句)虎(二合)𤙖㧊(五句)
金剛城真言。
唵(同上呼一句)弭塞(僧乙反)普啰(二合)捺(二合)啰訖灑(三句)跋日啰半惹啰(四句)虎(二合)𤙖㧊(五句)
金剛橛真言。
唵(同上呼一句)跋日啰枳羅(二句)虎(二合)𤙖㧊(三句)
忿怒吉利枳羅真言。
唵(同上呼一句)枳里枳里(二句)跋日啰(三句)虎(二合)𤙖㧊(四句)忿怒甘露軍荼利真言
耶謨刺怛(二句)娜怛(二合)啰耶野(一句)娜謨跋日羅矩嚕馱野(二合)摩訶嚩攞跛邏訖啰摩野(三句)薩嚩(同上)弭起娜毗那舍曩耶(四句)唵(同上呼五句)虎嚕虎嚕(六句)底瑟侘(同上)底瑟侘(七句)畔馱畔馱(八句)歌娜歌娜(九句)阿密栗羝(十句)虎(二合)𤙖㧊(十一句)
若本法中。有如是等金剛墻真言。應重結之。諸事既了。次應持
【現代漢語翻譯】 現代漢語譯本： 心真言，用來作結界。所結界的地方如同設定了圍墻。當部仙眾，應當常常護衛，沒有誰能製造障礙。如果各部事務中有作為之法，應當依照甘露軍荼利法來遣除。又有五種護衛法則，常常在道場室內施行，即金剛墻、金剛城、金剛橛（jué）、忿怒吉利枳羅（fèn nù jí lì zhī luó）、忿怒甘露軍荼利（fèn nù gān lù jūn tú lì）、部母。金剛墻真言： 唵（ōng，上呼一句） 縒啰縒啰（suō luō suō luō，二句） 跛日啰（bō rì luō，三句） 跛（bō，北沒反二合）啰迦啰（luō jiā luō，四句） 虎（hǔ，二合）𤙖㧊（pēng hē，五句） 金剛城真言： 唵（ōng，同上呼一句） 弭塞（mǐ sè，僧乙反）普啰（pǔ luō，二合）捺（nà，二合）啰訖灑（luō qì shǎ，三句） 跋日啰半惹啰（bá rì luō bàn rě luō，四句） 虎（hǔ，二合）𤙖㧊（pēng hē，五句） 金剛橛真言： 唵（ōng，同上呼一句） 跋日啰枳羅（bá rì luō zhī luō，二句） 虎（hǔ，二合）𤙖㧊（pēng hē，三句） 忿怒吉利枳羅真言： 唵（ōng，同上呼一句） 枳里枳里（zhī lǐ zhī lǐ，二句） 跋日啰（bá rì luō，三句） 虎（hǔ，二合）𤙖㧊（pēng hē，四句）忿怒甘露軍荼利真言： 耶謨刺怛（yē mó cì dá，二句） 娜怛（nà dá，二合）啰耶野（luō yē yě，一句） 娜謨跋日羅矩嚕馱野（ná mó bá rì luō jù lū tuó yě，二合）摩訶嚩攞跛邏訖啰摩野（mó hē pó lǎ bō luō qì luō mó yě，三句） 薩嚩（sà pó，同上）弭起娜毗那舍曩耶（mǐ qǐ nuó pí nuó shě náng yě，四句）唵（ōng，同上呼五句） 虎嚕虎嚕（hǔ lū hǔ lū，六句） 底瑟侘（dǐ sè chá，同上）底瑟侘（dǐ sè chá，七句） 畔馱畔馱（pàn tuó pàn tuó，八句） 歌娜歌娜（gē nuó gē nuó，九句） 阿密栗羝（ā mì lì dī，十句） 虎（hǔ，二合）𤙖㧊（pēng hē，十一句） 如果本法中，有像這樣的金剛墻真言，應當重新結界。諸事完畢后，接下來應當持誦。
【English Translation】 English version: The Heart Mantra, used to create a boundary. The place where the boundary is created is like setting up a wall. The celestial beings of the Mandala should always protect it, and no one can create obstacles. If there are active practices in the affairs of the various Mandala, they should be removed according to the Amrita Kundali (gān lù jūn tú lì) method. There are also five kinds of protective rules, which are often performed in the room of the Mandala, namely Vajra Wall (jīn gāng qiáng), Vajra City (jīn gāng chéng), Vajra Kilaya (jīn gāng jué), Wrathful Kilikila (fèn nù jí lì zhī luó), Wrathful Amrita Kundali (fèn nù gān lù jūn tú lì), and Mandala Mother. The Vajra Wall Mantra: Om (pronounced upwards once) Sra Sra (twice) Vajra (three times) Ba (pronounced 'bo', with the 'bei' sound reversed and combined) Rakara (four times) Hum Phat (five times) The Vajra City Mantra: Om (pronounced upwards once) Misse Pula (twice) Nada Raksha (three times) Vajra Panjara (four times) Hum Phat (five times) The Vajra Kilaya Mantra: Om (pronounced upwards once) Vajra Kilaya (twice) Hum Phat (three times) The Wrathful Kilikila Mantra: Om (pronounced upwards once) Kili Kili (twice) Vajra (three times) Hum Phat (four times) The Wrathful Amrita Kundali Mantra: Yemo Ratna (twice) Nada Raya Ya (once) Namo Vajra Krodhaya (twice) Maha Bala Parakramaya (three times) Sarva Mikina Vinashanaya (four times) Om (pronounced upwards five times) Huru Huru (six times) Tistha Tistha (seven times) Bandha Bandha (eight times) Ghana Ghana (nine times) Amrita (ten times) Hum Phat (eleven times) If in this Dharma, there are Vajra Wall mantras like these, they should be re-established. After all matters are completed, one should then recite.
誦。持誦之時。先誦當部母真言。
佛部母真言(歸命同上)。
唵(同上呼一句)嚕嚕塞(僧乙反)普嚕(二句)入嚩(同上)啰(三句)底瑟佗(魑賈反四句)悉馱路者泥(寧計反五句)薩嚩刺詫(他可反)娑馱𩕳(六句)莎(去二合)嚩訶(七句)
蓮華部母真言(歸命同觀音真言頭)。
唵(同上呼一句)迦(居邏反下音同)制(知西反)弭迦(同上)制(同上二句)迦戇(知降反)迦制(同上三句)迦䋾弭迦䋾(四句)迦戇迦制(同上五句)皤伽(上)嚩底弭惹曳(六句)莎(去二合)嚩訶(七句)
金剛部母真言。
娜謨露(輕呼)迦馱室(二合)利曳(一句)那莫商迦隸扇底迦隸(二句)𦁐(九郁反)䋾𦁐䋾(三句)𦁐置抳(四句)迦(上)亸野𦁐置抳(五句)莎(去二合)嚩訶(六句)
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。但誦佛部忙么雞真言。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
【現代漢語翻譯】 現代漢語譯本：持誦之時，先誦當部母真言（mantra）。
佛部母真言（歸命同上）：
唵（om，同上呼一句）嚕嚕塞（ruru sai）普嚕（puru，二句）入嚩（jvala，同上）啰（ra，三句）底瑟佗（tistha，四句，安住）悉馱路者泥（siddha locani，五句，成就觀者）薩嚩刺詫（sarva artha，六句，一切義）娑馱𩕳（sadhani，七句，能成就者）莎嚩訶（svaha，八句，成就）。
蓮華部母真言（歸命同觀音真言頭）：
唵（om，同上呼一句）迦（ka）制（je）弭迦（mika）制（je，二句）迦戇（kang）迦制（je，三句）迦䋾弭迦䋾（kami mika，四句）迦戇迦制（kang kaje，五句）皤伽（bhaga）嚩底弭惹曳（vati miraye，六句）莎嚩訶（svaha，七句，成就）。
金剛部母真言：
娜謨露（namo，歸命）迦馱室（kadha）利曳（riye，一句）那莫商迦隸扇底迦隸（namah shankari shanti kari，二句）𦁐（hum）䋾𦁐䋾（kami humi，三句）𦁐置抳（hum chani，四句）迦（ka）亸野𦁐置抳（daya hum chani，五句）莎嚩訶（svaha，六句，成就）。
先誦此母真言，能衛護本尊（ishta-devata），能蠲除眾罪，消除諸災障，並開啟悉地（siddhi，成就）之門，而得相應。但誦佛部忙么雞真言，亦可通用二部。初后持誦，諸天增衛。若於本法（sadhanas），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（shantika，息災）等所作事時，皆應作之。若以本部尊主真言，或以本部心
【English Translation】 English version: When reciting, first recite the Mother Mantra of the respective family.
The Mother Mantra of the Buddha Family (Taking refuge is the same as above):
Om (same as above, call out one phrase) ruru sai puru (second phrase) jvala ra (third phrase) tistha (fourth phrase, abide) siddha locani (fifth phrase, one who sees accomplishment) sarva artha sadhani (sixth phrase, one who accomplishes all meanings) svaha (seventh phrase, accomplishment).
The Mother Mantra of the Lotus Family (Taking refuge is the same as the beginning of the Avalokiteshvara Mantra):
Om (same as above, call out one phrase) ka je mika je (second phrase) kang kaje (third phrase) kami mika (fourth phrase) kang kaje (fifth phrase) bhaga vati miraye (sixth phrase) svaha (seventh phrase, accomplishment).
The Mother Mantra of the Vajra Family:
Namo kadha riye (first phrase, Homage to...) namah shankari shanti kari (second phrase, Homage to Shankari, the peace maker) hum kami humi (third phrase) hum chani (fourth phrase) ka daya hum chani (fifth phrase) svaha (sixth phrase, accomplishment).
First recite this Mother Mantra, which can protect the Ishta-devata (cherished deity), eliminate all sins, remove all disasters and obstacles, and open the door to siddhi (accomplishment), thus attaining correspondence. Simply reciting the Buddha Family Mamaqi Mantra can also be used for the two families. Reciting it at the beginning and end will increase the protection of the devas. If it has already been explained in the original sadhana (spiritual practice), then when reciting, those who first recite this should recite it according to the original sadhana. Or, if there is a unique and superior mantra in the original sadhana, it should also be recited first. If there are no complicated distinctions, then, as mentioned above, the order of offerings, purification, establishing boundaries, and all other matters should be performed during the initial recitation, during the performance of rituals, and during activities such as shantika (pacifying). If using the main mantra of the principal deity of the family, or the heart of the family
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。以法相治。真言不具。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。或以牛黃或白芥子或閼伽水。隨取其一。而用護身。若作阿毗遮嚕迦法。應用部尊主真言。而護自身。若作扇底迦法。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。應用部尊主真言。用護自身。但作諸事之時。常以二真言。而護自身。謂部尊主及忿怒真言。唸誦了時。應當發遣。發遣之時。護彼真言主。或部尊主真言。或用部母。或以部心。亦護自身而作隨意。若於穢處不凈等處。緣事須往。先誦烏摳澀摩真言作印。印持五處。任意而往。仍須常誦真言。不得廢忘。澡浴之時。先誦伏障真言。護身。乃至浴了。不應廢忘。伏障真言者。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。一切魔障不得其便。如上備作護身結界及余法已。然後攝心安祥唸誦。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。如是之座。初唸誦時及持誦時。皆應受用。或用迦(去聲)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。如上而制。隨觀事法。取枝葉用為座。座上結跏趺坐。作扇底迦上成就法。半跏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。次嘆法僧。次嘆觀自在。次嘆明王大威金剛。伽他曰。
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 勝上福德田 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 善哉持明王 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
【現代漢語翻譯】 現代漢語譯本 甘露軍荼利（Amrita Kundali，甘露瓶的守護者）啊。在吃東西的時候，使用部尊主真言（mantra of the chief deity of the lineage）來護身並唸誦。想要睡覺的時候，用部母真言（mantra of the mother deity of the lineage）護身。如果修作各種法事，卻忘記了護持的法則，就會導致魔興盛。爲了去除魔障，應該迅速誦持本部明王真言（mantra of the wisdom king of the lineage），來守護自身，這樣一切魔障就無法得逞。如上所述，完備地做好護身、結界以及其他法事之後，然後收攝內心，安詳地念誦。唸誦之人所坐的座位，用青茅草來製作，座位高四指，寬二磔手（約等於兩手張開的距離），長十六指。這樣的座位，在初次唸誦時以及持續唸誦時，都應該使用。或者用迦勢草（Kasha grass），或者用其他的青草等，或者根據部法取乳樹木，這是最為重要的。用來製作床座，尺寸也如上面所說，並且乾淨地修整。或者用各種樹葉，或者用枝莖，如上面所說的方法來製作。根據所觀修的事法，取用枝葉作為座位。在座位上結跏趺坐（full lotus position），修作扇底迦（Śāntika，息災）上成就法。半跏趺坐（half lotus position），修作補瑟徴迦（Puṣṭika，增益）中成就法。垂下雙足坐，修作阿毗遮嚕迦（Abhicāruka，降伏）下成就法。供養完畢后，應該起身，以誠心讚歎佛，其次讚歎法和僧，其次讚歎觀自在（Avalokiteśvara），其次讚歎明王大威金剛（Mahābala Vajra，偉大的力量金剛）。伽他（gatha，偈頌）說： 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，勝上福德田，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，善哉持明王，降伏難伏者，我今稽首禮。 這樣虔誠地讚歎佛菩薩。又合掌，以殷重心，讚歎其餘諸佛菩薩的相好功德。其讚歎文，應用諸佛菩薩的...
【English Translation】 English version O Amrita Kundali (Guardian of the nectar vase). When eating, use the mantra of the chief deity of the lineage to protect yourself and recite it. When you want to sleep, use the mantra of the mother deity of the lineage to protect yourself. If you perform various practices but forget the rules of protection, it will cause demons to flourish. To remove demonic obstacles, you should quickly recite the mantra of the wisdom king of your lineage to protect yourself, so that all demonic obstacles cannot succeed. As mentioned above, after completely performing self-protection, boundary setting, and other practices, then collect your mind and recite peacefully. The seat on which the person reciting sits should be made of green thatch grass, the seat should be four fingers high, two 'trakshas' (span of two hands) wide, and sixteen fingers long. Such a seat should be used both when starting to recite and when continuing to recite. Or use Kasha grass, or other green grass, etc., or according to the lineage's practice, take milky trees, which is the most important. Use it to make a bed seat, the size is also as mentioned above, and clean it up. Or use various leaves, or use branches and stems, made as described above. According to the practice you are observing, take branches and leaves to use as a seat. Sit in the full lotus position on the seat to practice the Śāntika (pacifying) supreme accomplishment method. Sit in the half lotus position to practice the Puṣṭika (increasing) middle accomplishment method. Sit with both feet hanging down to practice the Abhicāruka (subjugating) lower accomplishment method. After the offering is completed, you should rise and sincerely praise the Buddha, then praise the Dharma and the Sangha, then praise Avalokiteśvara, then praise Mahābala Vajra (Great Power Vajra). The gatha (verse) says: The Great Compassionate Savior, who skillfully guides all beings, holds the sea of merit and virtue, I now bow in reverence. The true suchness, the Shama Dharma, can purify the poisons of greed, anger, and delusion, and skillfully eliminate all evil destinies, I now bow in reverence. The Sangha who have attained the Dharma and liberation, who dwell well in the stages of learning, the supreme field of merit and virtue, I now bow in reverence. The Great Compassionate Avalokiteśvara, praised by all Buddhas, who can generate all kinds of blessings, I now bow in reverence. The powerful wrathful body, the excellent Vidyaraja (wisdom king), who subdues the unsubduable, I now bow in reverence. In this way, sincerely praise the Buddhas and Bodhisattvas. Then, with palms together and with earnest respect, praise the excellent qualities and virtues of the remaining Buddhas and Bodhisattvas. The text of praise should use the Buddhas and Bodhisattvas...
薩所說嘆偈。不應自作。讚歎既已。起自誠心懺悔諸罪。我今歸命十方世界諸佛世尊羅漢聖僧及諸菩薩。證知我等。自從過去。及以今生。煩惱覆心。久流生死。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。于如上處。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。誠心懺悔所造諸罪。如諸佛知。並皆懺悔。起至誠心。盡形歸命佛法僧寶涅槃正路為除眾生一切苦故。歸命三寶。如是歸依。頭頂禮已。歡喜踴躍。發菩提心。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。所有眾苦種種翦迫。今起大悲發菩提心。為苦眾生而作歸依。無主眾生為作歸主。失路眾生為作導師。恐怖眾生為作無畏。苦惱眾生為得安樂。眾生煩惱我為除滅。我從過現未來所發勝心。修諸善業六波羅蜜一切功德。盡皆回施一切眾生。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。心住一境而不散亂。不應我執。又如過現諸佛發願。應如發願生諸凈業。愿與眾產生就諸德。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
【現代漢語翻譯】 現代漢語譯本：薩所說的讚歎偈，不應該自己創作。讚歎完畢后，以真誠的心懺悔各種罪過：『我現在歸命於十方世界的所有佛、世尊、阿羅漢、聖僧以及所有菩薩，請你們見證我等。自從過去世直到今生，煩惱覆蓋內心，長久地在生死輪迴中流轉，被貪、嗔、癡所矇蔽，造作各種惡業。或者對於佛法、菩薩、聖僧、父母、尊長，一切眾生，無論有德無德，在以上這些方面，所造作的各種惡業和罪業，自己做、教唆他人做、見到他人做而隨喜，身、口、意三業廣泛地積聚各種罪過。現在面對諸佛菩薩，真誠地懺悔所造作的各種罪過，如同諸佛所知曉的那樣，全部都懺悔。』 發起至誠之心，盡此一生歸命于佛、法、僧三寶，以及通往涅槃的正道，爲了消除眾生的一切痛苦，歸命於三寶。這樣歸依，以頭頂禮拜，歡喜踴躍，發起菩提心，希求殊勝的解脫甘露和悉地（成就），以及佛果。世間眾生有無量的痛苦，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。所有眾多的痛苦和種種逼迫，現在發起大悲心，發起菩提心，爲了受苦的眾生而作為他們的歸依，為無依無靠的眾生作為他們的歸宿，為迷失道路的眾生作為他們的導師，為恐怖的眾生作為他們的無畏，使痛苦煩惱的眾生得到安樂，眾生的煩惱我來消除。 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）以及一切功德，全部都回向給一切眾生，使他們歸於正路，一同昇華到美好的果位，迅速成就佛道，乃至證得菩提之前，都不生懈怠。發起菩提心，悲憫眾生，生起大慈心，他們的各種痛苦何時才能消除？爲了清凈內心，常常憶念六念（唸佛、念法、念僧、念戒、念施、念天），使心安住於一個境界而不散亂，不應有我執。又如過去、現在諸佛所發之愿，應當如他們一樣發願，產生各種清凈的業。愿與眾生共同成就各種功德。又愿過去、現在所生的功德，愿與一切眾生獲得無盡的財富，並且能夠捨棄施捨，增益智慧，成就大忍辱，常常修習善品，了知宿命智，心中懷有大悲。
【English Translation】 English version: The verses of praise spoken by Sa (name), should not be self-composed. After the praise is completed, with a sincere heart, repent of all sins: 'I now take refuge in all the Buddhas, World Honored Ones, Arhats, Sangha of noble ones, and all Bodhisattvas in the ten directions of the world. May they witness us. From the past until this life, afflictions have covered our hearts, and we have long flowed in the cycle of birth and death, obscured by greed, hatred, and delusion, creating all kinds of evil karma. Or towards the Buddha Dharma, Bodhisattvas, Sangha of noble ones, parents, elders, all sentient beings, whether virtuous or not, in all the above aspects, all kinds of evil deeds and sins committed, doing it ourselves, instructing others to do it, rejoicing when seeing others do it, the karma of body, speech, and mind widely accumulating all kinds of sins. Now, facing all the Buddhas and Bodhisattvas, sincerely repent of all the sins committed, as the Buddhas know, repent of all of them.' Generate a most sincere heart, dedicating this life to taking refuge in the Buddha, Dharma, and Sangha, and the right path to Nirvana, in order to eliminate all the suffering of sentient beings, take refuge in the Three Jewels. Taking refuge in this way, bowing with the crown of the head, rejoicing and leaping, generate the Bodhi mind, seeking the supreme nectar of liberation and Siddhi (accomplishment), and the fruit of Buddhahood. Sentient beings in the world have immeasurable suffering, I shall save them, liberate them from evil destinies, remove all afflictions, and enable them to attain liberation. All the numerous sufferings and various oppressions, now generate great compassion, generate the Bodhi mind, and act as their refuge for the suffering sentient beings, act as their home for the homeless sentient beings, act as their guide for the lost sentient beings, act as their fearlessness for the frightened sentient beings, enable the suffering and afflicted sentient beings to attain peace and happiness, and I will eliminate the afflictions of sentient beings. From the past, present, and future, the supreme mind that I have generated, cultivate all kinds of good deeds, the Six Paramitas (Generosity, Morality, Patience, Diligence, Concentration, Wisdom), and all merits, all of which I dedicate to all sentient beings, enabling them to return to the right path, ascend together to the wonderful fruit, quickly attain Buddhahood, and until attaining Bodhi, do not generate laziness. Generate the Bodhi mind, have compassion for sentient beings, generate great loving-kindness, when will their various sufferings be eliminated? In order to purify the mind, constantly remember the Six Recollections (Recollection of the Buddha, Recollection of the Dharma, Recollection of the Sangha, Recollection of Morality, Recollection of Generosity, Recollection of the Devas), keep the mind dwelling in one state without being scattered, and should not have self-attachment. Also, like the vows made by the Buddhas of the past and present, one should make vows like them, generating all kinds of pure karma. May we and sentient beings together accomplish all kinds of virtues. Also, may the merits generated in the past and present, may we and all sentient beings obtain endless wealth, and be able to give and bestow, increase wisdom, accomplish great patience, constantly cultivate good qualities, know the wisdom of past lives, and have great compassion in our hearts.
。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(同上呼一句)遏部羝弭惹曳悉睇(二句)悉馱刺挮(三句)莎(去二合)嚩訶(四句)
蓮華部凈珠真言。
唵(同上呼一句)阿(上)密栗讜(都浪反)伽(魚迦反又音迦字居邏反)米(二句)室唎曳(三句)室唎摩里抳(四句)莎(二合)嚩訶(五句)
金剛部凈珠真言。
唵(同上呼一句)枳[口履]枳口*履澇(彈舌輕呼)䁥(寧一反)[口履]抳(三句)莎(去二合)嚩訶(四句)
以右手大指。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。金剛部用。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。觀其色類。應取念持。若作阿毗遮嚕迦法。應用諸骨而依數珠。速得成就。
【現代漢語翻譯】 現代漢語譯本：愿所有眾生所生之處，都具備以上所說的功德。接下來應該合掌，頂禮本部的尊主，憶念明王（Vidyaraja）。然後依照法則，進行各種事業。首先用右手拿起數珠（rosary），放在左手中，合掌捧著，思念明王，用數珠誦持真言（mantra）。
佛部凈珠真言：
唵（om，同上呼） 遏部羝弭惹曳悉睇（Ebu di mi reye sidhi） 悉馱刺挮（Siddharthi） 莎嚩訶（Svaha）
蓮華部凈珠真言：
唵（om，同上呼） 阿密栗讜（Amrita） 伽米（Gami） 室唎曳（Shriye） 室唎摩里抳（Shrimalini） 莎嚩訶（Svaha）
金剛部凈珠真言：
唵（om，同上呼） 枳[口履]枳[口履]（Kili Kili） 澇䁥[口*履]抳（Lauh Hrih Nili） 莎嚩訶（Svaha）
用右手大拇指捻無名指的指頭，伸直中指和小指，稍微彎曲頭指，用頭指按在中指上節的側面。左手也一樣。右手捻念珠，可以通用一切情況。如果是阿毗遮嚕迦（Abhicaruka）法，就豎起大拇指，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（Rudraksha），金剛部用。三部各自用這些數珠，最為殊勝。一切唸誦都應當執持。或者用木槵子，或者多羅樹子，或者用土珠，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（Mani jewel），或者用咽珠，或者其他草籽。各自隨屬於哪個部，觀察其顏色種類，應該選取來念持。如果作阿毗遮嚕迦法，應用各種骨頭來製作數珠，迅速得到成就。
【English Translation】 English version: May all beings, wherever they are born, possess the merits described above. Next, one should join palms and prostrate to the principal deity of the respective Buddha family, and remember the Vidyaraja (明王, Wisdom King). Then, according to the Dharma, perform various activities. First, take a rosary (數珠) with the right hand, place it in the left hand, hold it with joined palms, and contemplate the Vidyaraja while reciting the mantra (真言) with the rosary.
Mantra for Purifying Rosary of the Buddha Family:
Om (same as above) Ebu di mi reye sidhi Siddharthi Svaha
Mantra for Purifying Rosary of the Lotus Family:
Om Amrita Gami Shriye Shrimalini Svaha
Mantra for Purifying Rosary of the Vajra Family:
Om Kili Kili Lauh Hrih Nili Svaha
Use the right thumb to touch the tip of the ring finger, straighten the middle and little fingers, and slightly bend the index finger, pressing it against the side of the upper joint of the middle finger. The left hand does the same. The right hand holds the rosary and can be used universally. If it is for Abhicaruka (阿毗遮嚕迦) practice, raise the thumb and use the rosary mudra. Bodhi seed beads are used for the Buddha family. Lotus seed beads are used for the Avalokiteshvara (觀音) family. Rudraksha (嚕挪啰叉子) beads are used for the Vajra family. Each of the three families uses these rosaries, which are the most excellent. All recitations should be performed holding these. Alternatively, use Sapindus mukorossi seeds, or Palmyra palm seeds, or clay beads, or shell beads, or crystal, or pearls, or ivory beads, or red beads, or various Mani jewels (摩尼珠), or throat beads, or other grass seeds. According to the respective family, observe their color and type, and choose them for recitation. If performing Abhicaruka practice, use various bones to make the rosary, and swift accomplishment will be attained.
復為護持增法驗故。
佛部持珠真言。
唵(同上呼一句)那謨皤伽(上)嚩底(二句)悉睇睇(三句)娑(去)馱野(四句)悉馱刺挮(五句)莎(去二合)嚩訶(六句)
蓮華部持珠真言。
唵(同上呼一句)素(蘇古反)么底(丁以反)室唎曳(二句)缽頭(途邑反二合)么摩理抳(三句)莎(去二合)嚩訶(四句)
金剛部持珠真言。
唵(同上呼一句)跋日啰(二合)爾旦惹曳(三句)莎(去二合)嚩訶(四句)
用前珠印。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。次禮八大菩薩。次禮明王眷屬。次應持誦真言。想真言主如對目前。如是頎誠。不應散亂心緣別境。但諸真言初有唵字。及囊(上)塞迦(去)㘕字者。應靜心中作扇底迦唸誦。補瑟徴迦唸誦。皆應緩誦。或心念誦。或有真言後有𤙖㧊吒字者。當知皆應殺作急聲。作阿毗遮嚕迦唸誦。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。為地居天說。細觀部類。當誦持之。乃至成就。如是
【現代漢語翻譯】 現代漢語譯本： 爲了進一步護持，增長法驗的緣故。
佛部持珠真言：
唵（om，同上呼氣一聲）那謨(namo)皤伽(bó qié)嚩底(wǎ dǐ)（皈依薄伽梵）悉睇睇(xī dì dì)（成就，成就）娑(suō)馱野(tuó yě)（成辦）悉馱刺挮(xī tuó là dì)（成就義）莎(suō)嚩訶(wǎ hē)（成就）
蓮華部持珠真言：
唵(om，同上呼氣一聲)素(sù)么底(mó dǐ)（善慧）室唎曳(shì lī yì)（吉祥）缽頭(bō tóu)么摩理抳(mó mó lǐ nǐ)（蓮花寶）莎(suō)嚩訶(wǎ hē)（成就）
金剛部持珠真言：
唵(om，同上呼氣一聲)跋日啰(bá rì luō)（金剛）爾旦惹曳(ěr dàn rě yì)（勝）莎(suō)嚩訶(wǎ hē)（成就）
使用之前的珠印。各自依照所屬的部來念誦。唸誦的時候，珠子放在胸前。不要太高或太低。手捧數珠的時候，稍微低下頭。以至誠的心頂禮三寶。然後禮拜八大菩薩。然後禮拜明王眷屬。然後應當持誦真言。觀想真言的主尊就在眼前。像這樣虔誠，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(nang)』塞迦(sè jiā)㘕(láng)字的，應當在安靜的心境中作息災（扇底迦，Śāntika）唸誦。增益（補瑟徴迦，Puṣṭika）唸誦，都應當緩慢地念誦，或者心中唸誦。或者有真言後面有𤙖㧊吒(pēi zhà)字的，應當知道都應當作誅法，用急促的聲音。作降伏（阿毗遮嚕迦，Abhicāruka）唸誦，以及其他的忿怒唸誦。三部真言，應當看字數的多少。字數有十五個，應當誦十五洛叉（laksha，十萬）遍。字數有三十二個，應當誦三洛叉遍。超過這個數字的，應當誦一萬遍以上。初次誦持的時候，念滿上面的數字。觀察它的部類，或者屬於上、中、下品，或者屬於三種事業，或者觀察是聖者所說，還是天所說，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。
【English Translation】 English version: Furthermore, for the sake of protecting and increasing the efficacy of the Dharma.
The Mantra for Holding Beads of the Buddha Family:
Oṃ (same as above, one exhalation) namo bhagavate (Homage to the Bhagavan) siddhe dhī (accomplishment, accomplishment) sādhaya (accomplish) siddhārthe (meaning of accomplishment) svāhā (accomplishment).
The Mantra for Holding Beads of the Lotus Family:
Oṃ (same as above, one exhalation) sumati śrīye (good wisdom, auspiciousness) padma mālinī (lotus garland) svāhā (accomplishment).
The Mantra for Holding Beads of the Vajra Family:
Oṃ (same as above, one exhalation) vajra ratna jaye (diamond, jewel, victory) svāhā (accomplishment).
Use the previous bead mudra. Each should recite according to their respective family. When reciting, place the beads in front of the heart. Do not place them too high or too low. When holding the rosary, slightly lower the head. With a sincere heart, prostrate to the Three Jewels. Then, pay homage to the Eight Great Bodhisattvas. Then, pay homage to the retinue of the Vidyarajas (明王). Then, one should recite the mantra. Visualize the principal deity of the mantra as if they are in front of you. Be so reverent, and do not let your mind wander to other realms. However, for those mantras that begin with 'Oṃ (唵)' and 'naṃ (囊) saka hūṃ (塞迦㘕)', one should perform pacifying (Śāntika, 扇底迦) recitations in a quiet state of mind. For increasing (Puṣṭika, 補瑟徴迦) recitations, one should recite slowly, or recite mentally. Or, for mantras that end with 'phat (𤙖㧊吒)', one should know that they should all be performed as subjugation rituals, using a rapid voice. Perform subjugation (Abhicāruka, 阿毗遮嚕迦) recitations, as well as other wrathful recitations. For the mantras of the Three Families, one should observe the number of syllables. If there are fifteen syllables, one should recite fifteen lakshas (洛叉, hundred thousands) of times. If there are thirty-two syllables, one should recite three lakshas of times. If it exceeds this number, one should recite more than ten thousand times. When reciting for the first time, complete the above number. Observe its family, whether it belongs to the superior, middle, or inferior category, or whether it belongs to the three types of activities, or observe whether it was spoken by a sage, or spoken by a deva, or spoken by a terrestrial deva. Carefully observe the family, and one should recite and hold it until accomplishment. Thus it is.
初誦。若不先誦遍滿念持。所求下法尚不得成。況求上下悉地成就。以是義故。作勝上心而先念誦。但諸真言初誦持時。已如先說。誦持遍數分為十分。然後唸誦既滿。祈請真言主悉地因緣。初無相貌。復從頭作。第二第三祈請。若有相貌。即當依法念誦真言。若無警界。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。若無警界不應誦持。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。晝日初分後分。於此二時。應當持誦。中分之時。加以澡浴。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。安怛馱囊法。起米多羅法。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。恒依此法念誦護摩。或於法中。但作護摩而得成者。當知亦須唸誦真言。若如是者。諸明歡喜法驗易成。持誦之人不生瞋怒。不求欲樂。不應自下伴。不勤勞苦。不生恐。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。縱見奇相不應怪之。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。唸誦了已。或過本數亦無所畏應起誠心作祈請云。我依本法念誦數滿。唯愿尊者領受為證。于其夢中為授教誨。正念誦時。若有謦欬昏沉吹呿。忘真言字。即起就水。作灑凈法。縱掏數珠。欠一欲匝。有斯病至。灑凈訖已。還從首念。被所障隔。為須一一皆從始念心。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。但初中后誠心作意。遍數多少皆例一類。不增不減。三時澡浴三時塗地。獻花香水種種供養。除去萎花。應具三衣。又內衣一日三時浣澤。其衣乾燥。香薰灑凈。一一時中隨聽作一。別置睡衣及以浴衣。於此二時替換內衣。日別一洗。其衣乾燥。聽以薰灑。獻尊缽器三時洗挑。既除萎花續置新者。三時常讀大乘般若等經。及作制多。涂漫荼羅。先誦承事真言既了。請祈未得。于中不得廢闕。一時二時乃至一向。應當唸誦。不得間斷。若魔障著。病癭身心。
【現代漢語翻譯】 現代漢語譯本：唸誦真言時，不要說其他的話。即使身體非常疲憊，也不要放鬆。控制各種不良氣息。世俗的談話都不要去想。不要捨棄本尊（Yidam，個人主要修習的本尊）。即使見到奇異的景象，也不應該感到奇怪。唸誦真言時，也不要分別各種各樣的景象。持誦完畢時，應該唸誦部尊主真言，或者唸誦部母真言。唸誦這些真言可以得到衛護，不會違背部的法則，依據本法。唸誦完畢后，即使超過了原本的數量，也沒有什麼可怕的，應該以真誠的心祈請說：『我依據本法念誦的數量已經圓滿，只希望尊者能夠領受並作為證明。』在夢中為我傳授教誨。正式唸誦時，如果出現咳嗽、昏沉、吹氣、忘記真言字的情況，就應該起身到水邊，進行灑凈儀式。即使撥動念珠，還差一顆就完成一圈，出現了這種情況，灑凈完畢后，還要從頭開始唸誦。被障礙所阻隔，必須全部從頭開始唸誦。撥動念珠快要結束時，恭敬地行一拜禮。結束之後又重新開始，再行一禮。在畫像前，或者在佛塔前，或者在座位處，無論在哪個唸誦的地方，念珠轉完一圈，就瞻仰一次尊顏並作一禮。唸誦完畢后，安心靜慮，或者觀想真言及其尊主。一天三次唸誦，只要在初、中、后都以真誠的心意去做，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、香水等各種供養。除去枯萎的花朵。應該準備三件法衣。內衣一天三次清洗。衣服乾燥后，用香薰並灑凈。每一次都隨聽隨做。另外準備睡衣和浴衣。在這兩個時間替換內衣。每天單獨清洗一次。衣服乾燥后，聽憑薰香和灑凈。獻給本尊的缽器一天三次清洗挑選。除去枯萎的花朵后，繼續放置新的。一天三次常讀大乘般若等經典，以及建造制多（Chaitya，佛塔）。先念誦承事真言完畢后，請祈還沒有得到迴應，在這期間不得廢棄，一時、二時乃至一直，都應該唸誦，不得間斷。如果被魔障纏繞，或者生病、長癭，身心不安。 English version: While reciting the mantra, do not speak other words. Even if the body is extremely tired, do not relax. Control all kinds of bad energies. Do not think about worldly conversations. Do not abandon the Yidam (Ishtadevata, personal main practice deity). Even if you see strange phenomena, you should not be surprised. When reciting the mantra, do not distinguish between various phenomena. When the recitation is finished, you should recite the principal mantra of the family, or the mantra of the mother of the family. Reciting these mantras can obtain protection and will not violate the rules of the family, according to the original Dharma. After the recitation is finished, even if the original number is exceeded, there is nothing to fear, and you should sincerely pray and say: 'I have completed the number of recitations according to the original Dharma, and I only hope that the venerable one can receive it as proof.' In a dream, impart teachings to me. When formally reciting, if there is coughing, drowsiness, blowing air, or forgetting the words of the mantra, you should get up and go to the water to perform the sprinkling ritual. Even if you move the rosary, and there is one bead left to complete a circle, if this happens, after the sprinkling is completed, you must start reciting from the beginning. If you are blocked by obstacles, you must start reciting from the beginning. When the rosary is about to be finished, respectfully bow once. After finishing, start again and bow again. In front of the image, or in front of the stupa, or in the seat, wherever you recite, after one circle of the rosary, look at the venerable face once and make a bow. After the recitation is finished, calm your mind and contemplate, or visualize the mantra and its principal deity. Recite three times a day, as long as you do it with sincerity in the beginning, middle, and end, the number of times is the same, neither increasing nor decreasing. Bathe three times a day, and smear the ground three times a day. Offer flowers, fragrant water, and various offerings. Remove the withered flowers. You should prepare three Dharma robes. Wash the inner garment three times a day. After the clothes are dry, fumigate them with incense and sprinkle them with water. Do whatever you hear at any time. Prepare separate sleeping clothes and bathing clothes. Replace the inner garment at these two times. Wash it separately once a day. After the clothes are dry, listen to the incense and sprinkling. Wash and select the bowls offered to the deity three times a day. After removing the withered flowers, continue to place new ones. Read the Mahayana Prajna Sutras three times a day, and build Chaityas (Stupa). After reciting the mantra of service, if the prayer has not yet been answered, do not abandon it during this period, one time, two times, or even always, you should recite it without interruption. If you are entangled by demonic obstacles, or have illness or goiter, and your body and mind are uneasy.
【English Translation】 While reciting, do not utter other words. Though the body be weary, do not relax. Control all evil energies. Do not contemplate worldly conversations. Do not abandon the principal deity (Yidam). Though seeing strange signs, do not be alarmed. While reciting, do not discriminate various appearances. Upon finishing recitation, recite the mantra of the family's principal deity or the mantra of the family's mother. Reciting these mantras will grant protection, without violating the family's rules, according to the original Dharma. After reciting, even if exceeding the original count, there is no fear; sincerely pray, saying, 'I have completed the recitation count according to the original Dharma. May the venerable one receive it as proof.' In dreams, bestow teachings. During proper recitation, if there is coughing, drowsiness, blowing air, or forgetting mantra syllables, rise and go to water, performing the sprinkling ritual. Even if missing one bead to complete a rosary cycle, if such illness arises, after sprinkling, begin reciting from the start. If obstructed, begin reciting anew from the start. When about to finish the rosary, respectfully bow once. Ending and beginning again, bow once more. Before the image, or before the stupa, or at the seat, wherever reciting, upon completing a rosary cycle, gaze upon the venerable face and offer a bow. After reciting, settle the mind and purify thoughts, or contemplate the mantra and its principal deity. Recite three times a day, but in the beginning, middle, and end, sincerely intend, the number of repetitions being consistent, neither increasing nor decreasing. Bathe three times a day, anoint the ground three times a day. Offer flowers, fragrant water, and various offerings. Remove withered flowers. Have three robes ready. Wash the inner garment three times a day. When the garment is dry, fumigate with incense and sprinkle with water. In each instance, follow what is heard and done. Separately prepare sleeping and bathing garments. Replace the inner garment at these two times. Wash separately once a day. When the garment is dry, listen to the incense and sprinkling. Wash and select the venerable bowls three times a day. Having removed withered flowers, continue to place new ones. Regularly read Mahayana Prajna Sutras three times a day, and construct Chaityas (Stupas). Having finished reciting the service mantra, if the request is not yet granted, do not abandon it during this time, one time, two times, or even always, recite without interruption. If afflicted by demonic obstacles, illness, or goiter, body and mind.
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。作護摩時念誦之時請召之時。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。若有依法作漫荼羅時。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。或於過去諸佛行菩薩行處。最為勝上。或於正月十五日時。亦為勝時。或於師主處受真言。先經承事便當念持。不久速成。或於夢中。見真言主而指授者。依彼法則亦速成就。彼唸誦人。供養增加處所尊勝。或當時分。更加精誠。其數未滿。唯此勝故。真言主悅而賜成就。當知此法悉地雖速不久當壞。以是義故。先承事了。而所得者說為堅固。先承事時應廣供養。于日月蝕於八日十四日十五日。復加獻供諸神仙眾。如餘部說。前等日加諸善事業齋戒等事。是日復加。獻供本明真言主。瓶盛香水。插垂花枝。或取閼伽器。用甘露軍荼利真言。而真言之。自灌其頂。能除魔障。或於其日獻諸飲食。涂漫荼羅及以護摩。燃燈等供並須加之。或有法中。但說持誦自然驗見者。前所張像。舍利塔等。忽然搖動或光焰出。當知不久速得成就。得成
【現代漢語翻譯】 現代漢語譯本 如果不精誠專一，就會常常放縱懈怠，身心疲憊，違背時節，不遵循法則。或者不按時沐浴，就進行持咒唸誦以及護摩（homa，火供）。這些都不應計入次數。應當收攝心神，依法修行唸誦，這樣唸誦的次數才應記錄。在進行護摩、唸誦、請召時，這三件事中所有真言的遍數，都必須依法念滿。即使想要湊滿次數，但差一遍沒有完成，如果出現障礙，就要從頭開始計數。如果不依法進行，一切都不會成功。如果有人依法制作曼荼羅（mandala，壇城），或者在日食、月食時，在這兩個時間段增加唸誦，其福報會增高，不久就能成就，沒有疑問。如果在八大靈塔，或者過去諸佛、菩薩修行的地方，這些都是最殊勝的地方。或者在正月十五日，也是殊勝的時節。或者在師父處接受真言，先經過承事（侍奉），然後才應當唸誦，不久就能快速成就。或者在夢中，見到真言主（mantra deity）親自指點傳授，依照他的法則也能快速成就。唸誦的人，供養增加的地方尊勝。或者在當時，更加精誠專一，即使次數沒有念滿，僅僅因為這種殊勝的緣故，真言主也會喜悅並賜予成就。應當知道，這種方法雖然成就快速，但不久就會壞滅。因為這個緣故，先經過承事之後，所得到的成就才說是堅固的。在承事時，應當廣行供養。在日食、月食、每月初八、十四、十五日，再次增加獻供諸神仙眾，如同其他經典所說。在前面的日子裡增加各種善事、齋戒等事，在這些日子裡再次增加獻供本明真言主。用瓶子盛滿香水，插上垂下的花枝，或者取用閼伽器（arghya，供水器），用甘露軍荼利真言（Amrita Kundali mantra）加持，然後用加持過的水灌頂，能去除魔障。或者在那一天獻上各種飲食，塗抹曼荼羅以及進行護摩，燃燈等供養都必須增加。或者有些法門中，只是說持誦自然就能見到靈驗，之前所張掛的佛像、舍利塔等，忽然搖動或者發出光焰，應當知道不久就能快速得到成就，得到成就。
【English Translation】 English version If one is not sincere and focused, one will often become lax and negligent, physically and mentally exhausted, deviating from the proper times and not following the rules. Or, without bathing at the proper times, one performs mantra recitations and homa (fire offering). These should not be counted as valid repetitions. One should gather one's mind and practice recitation according to the Dharma; only then should the number of recitations be recorded. When performing homa, recitation, or invocation, the number of repetitions of all mantras in these three activities must be completed according to the Dharma. Even if one desires to complete the number, but is short by one repetition, and an obstacle arises, one must start counting from the beginning. If one does not perform according to the Dharma, nothing will be accomplished. If someone constructs a mandala (sacred diagram) according to the Dharma, or during a solar or lunar eclipse, increasing recitation during these two times will greatly increase their merit, and they will soon achieve accomplishment without doubt. If one is at the Eight Great Stupas, or at places where past Buddhas and Bodhisattvas practiced, these are the most supreme places. Or on the fifteenth day of the first month, it is also an auspicious time. Or if one receives a mantra from a guru, one should first serve them and then practice recitation, and one will quickly achieve accomplishment. Or if in a dream, one sees the mantra deity personally instructing and transmitting, following their method will also lead to rapid accomplishment. The place where the reciter increases offerings is venerable. Or at that time, being more sincere and focused, even if the number of recitations is not complete, the mantra deity will be pleased and grant accomplishment solely because of this auspiciousness. One should know that although this method leads to rapid accomplishment, it will soon be destroyed. For this reason, it is said that what is obtained after serving the guru is firm. When serving the guru, one should make extensive offerings. During solar and lunar eclipses, and on the eighth, fourteenth, and fifteenth days of each month, one should again increase offerings to the deities and immortals, as described in other scriptures. On the preceding days, one should increase virtuous deeds, fasting, and other practices, and on these days, one should again increase offerings to the original wisdom mantra deity. Fill a vase with fragrant water, insert drooping flower branches, or take an arghya (water offering vessel) and bless it with the Amrita Kundali mantra, then use the blessed water to sprinkle on one's head, which can remove demonic obstacles. Or on that day, offer various foods, paint the mandala, perform homa, and increase offerings such as lighting lamps. Or in some methods, it is said that simply by reciting, one will naturally see signs of efficacy, such as the previously displayed Buddha images, stupas, etc., suddenly shaking or emitting light. One should know that one will soon attain rapid accomplishment, attain accomplishment.
就時有何相貌。所謂身輕。病苦永除。增益勝慧。心無所畏。身威光現。勇健增益。夜夢常見清凈實事。心恒安泰。于誦唸時及作事業。不生疲倦。身出奇香。或行勇施。欽敬尊德。于真言主深生敬仰。成就之時如現上事。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。次應須作悉地念誦。復先求愿。于其夢中而希警界。作先承事法時。所念誦處。作悉地念誦。不應移處。有諸難事而移去者。至所住處。復須先作承事法則。然後乃作悉地念誦。若不依前唸誦。應作治罰。取部尊主真言誦一千遍。或時念誦本持真言。經十萬遍。若離此者。還如前說先作承事。正念誦時。忽然錯誤誦余真言。既知錯誤誠心懺過。由放逸故致斯錯誤。愿尊舍過。便申頂禮。復須從始而唸誦之。忽于穢處心放逸故。誦本真言便自覺已。應須治罰。至持誦處。誦部尊主真言七遍。半月半月一日不食。次服五凈。誦五凈真言。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。
娜謨皤伽(上)嚩底(丁禮反一)烏瑟膩沙(上)野(二)弭秫(輸律反)睇(三)弭啰制(而曳反)始米(四)扇底迦口*履莎(去二合)嚩訶(六)
蓮華
【現代漢語翻譯】 現代漢語譯本： 就這時會有什麼相貌呢？就是身體輕盈，永遠消除病苦，增長殊勝的智慧，心中沒有畏懼，身上顯現威光，勇猛強健增長，夜裡經常夢見清凈真實的事情，內心恒常安寧泰然，在誦唸時以及做事業時，不感到疲倦，身上發出奇異的香氣，或者樂於行持勇敢的佈施，欽佩尊敬有德之人，對於真言之主深深地敬仰。成就的時候如果出現以上的事情，應當知道這就是成就的相貌。先做完前行承事，依照法則供養本尊（Ishtadevata），應該增加獻供以及護摩（Homa）。先做承事法，按照數量完成之後，接下來應當做悉地（Siddhi）唸誦。再次先求愿，在夢中希望得到警示。做前行承事法時，所念誦的地方，做悉地念誦時，不應該移動地方。如果有諸多的難事而移動地方的，到達所居住的地方，必須再次先做承事法則，然後才做悉地念誦。如果不依照之前的唸誦，應該進行治罰，取部尊主真言誦一千遍，或者唸誦本持真言經十萬遍。如果離開這些，還如前面所說先做承事。正在念誦時，忽然錯誤地誦了其他的真言，已經知道錯誤就誠心懺悔過錯，因為放逸的緣故導致這樣的錯誤，愿尊者捨棄過錯，便伸出頭頂禮拜，必須重新從頭開始唸誦。忽然在污穢的地方，因為心放逸的緣故，誦了本真言，便自覺已經這樣做了，應該進行治罰，到持誦的地方，誦部尊主真言七遍，半個月半個月有一天不吃飯，接下來服用五凈，誦五凈真言經一百零八遍，然後服用它。服用這五凈，半個月之中所食用的污穢惡劣的食物，應當得到清凈，真言增長力量。佛部五凈真言說： 『娜謨皤伽（上）嚩底（丁禮反一）烏瑟膩沙（上）野（二）弭秫（輸律反）睇（三）弭啰制（而曳反）始米（四）扇底迦[口*履]（五）莎（去二合）嚩訶（六）』 蓮華（Lotus)
【English Translation】 English version: What are the signs at that time? That is, the body is light, suffering from illness is forever eliminated, supreme wisdom is increased, there is no fear in the heart, the body manifests majestic light, courage and strength increase, one often dreams of pure and real events at night, the mind is constantly peaceful and serene, one does not feel tired when reciting or doing work, the body emits a strange fragrance, or one is happy to practice courageous generosity, admires and respects virtuous people, and deeply reveres the Lord of Mantra. If the above events occur at the time of accomplishment, one should know that these are the signs of accomplishment. First complete the preliminary service, and according to the rules, make offerings to the Ishtadevata (chosen deity), and should increase offerings and Homa (fire offering). First perform the service, and after completing the required number, then one should perform Siddhi (accomplishment) recitation. Again, first make a wish, hoping to receive a warning in a dream. The place where the preliminary service is performed, should not be moved when performing Siddhi recitation. If there are many difficulties and one moves the place, upon arriving at the place of residence, one must first perform the preliminary service rituals again, and then perform Siddhi recitation. If one does not follow the previous recitation, one should perform purification, take the mantra of the Lord of the Family and recite it one thousand times, or recite the root mantra one hundred thousand times. If one deviates from these, one should first perform the preliminary service as mentioned before. While reciting, if one suddenly mistakenly recites another mantra, having realized the mistake, one should sincerely repent for the error, because negligence caused this mistake, may the venerable one forgive the mistake, then prostrate with the head, and must start reciting again from the beginning. If one recites the root mantra in a defiled place due to carelessness, and then realizes it, one should perform purification, go to the place of recitation, recite the mantra of the Lord of the Family seven times, fast for one day every half month, then take the five pure substances, recite the five pure substances mantra one hundred and eight times, and then take it. By taking these five pure substances, the defiled and impure food consumed in half a month should be purified, and the power of the mantra will increase. The five pure substances mantra of the Buddha Family says: 'Namo Bhagavate Uṣṇīṣa Ya Miśuddhe Mirāje Śime Śāntika Hūṃ Svāhā' Lotus (Lotus)
部五凈真言。
娜謨刺怛(二合)娜怛(二合)啰耶野(一)娜莫阿(上)利野(二)嚩路枳諦濕嚩啰野(三)菩提薩埵野(四)摩訶薩埵野(五)摩訶迦嚕抳迦野(六)唵(同上)(七)野輸(去)制(面曳反八)莎(去二合)嚩訶(九)
金剛部五凈真言。
娜謨剌怛(二合)娜怛(二合)啰耶野(一)娜謨室戰拏跋日啰幡拏曳(二)摩訶藥䞘灑遷那幡亸曳(三)
唵(同上)(四)始棄始棄(五)䁥(寧一反)摩黎缽啰䏶(六)缽啰皤莎(去二合)嚩梨(七)諦制(而曳反)諦饒(儒照反)嚩底(八)缽啰皤嚩底(丁以反九)莎(去二合)嚩訶(十)
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。復以茅草攬。誦真言經一百八遍。後面向東。蹲踞而坐。頓服三合。如是三度。如藥升合。當服之時不應致語。唸誦之時像現聲語。先應簡擇。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。亦是魔作。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 部五凈真言。
那謨 剌怛（二合）娜怛（二合）啰耶野（一），那莫 阿（上）利野（二），嚩路枳諦濕嚩啰野（三），菩提薩埵野（四），摩訶薩埵野（五），摩訶迦嚕抳迦野（六），唵（同上）（七），野輸（去）制（面曳反八），莎（去二合）嚩訶（九）。
金剛部五凈真言。
那謨 剌怛（二合）娜怛（二合）啰耶野（一），那謨 室戰拏 跋日啰 幡拏曳（二），摩訶 藥䞘 灑 遷那 幡亸曳（三）。
唵（同上）（四），始棄 始棄（五），嚂（寧一反）摩黎 缽啰䏶（六），缽啰皤 莎（去二合）嚩梨（七），諦制（而曳反）諦饒（儒照反）嚩底（八），缽啰皤 嚩底（丁以反九），莎（去二合）嚩訶（十）。
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。復以茅草攬。誦真言經一百八遍。後面向東。蹲踞而坐。頓服三合。如是三度。如藥升合。當服之時不應致語。唸誦之時像現聲語。先應簡擇。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。亦是魔作。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。
【English Translation】 English version The Fivefold Pure Mantra of the Buddha Family.
Namo Ratna Trayaya (Homage to the Three Jewels), Namo Arya (Homage to the Noble One), Avalokiteshvaraya (Avalokiteshvara, the Bodhisattva of Compassion), Bodhisattvaya (To the Bodhisattva), Mahasattvaya (To the Great Being), Mahakarunikaya (To the Great Compassionate One), Om (The primordial sound), Ya Shu Zhi, Svaha (An exclamation of auspiciousness).
The Fivefold Pure Mantra of the Vajra Family.
Namo Ratna Trayaya (Homage to the Three Jewels), Namo Shanda Vajra Panaye (Homage to the Fierce Vajra Holder), Maha Yaksha Sena Pataye (To the Great Yaksha Army Leader).
Om (The primordial sound), Shikhi Shikhi, Hum (Seed syllable), Mamale Prati, Prabha Svaha Vali, Teje Tejo Vati, Prabha Vati, Svaha.
Take yellow cow's milk, ghee, clarified butter, feces, and urine. Recite a separate mantra over each one hundred and eight times. Mix them together and recite the mantra again one hundred and eight times. Place them in a Palasha vessel, or leaves from milky trees, or an Arghya vessel. Then, grasp it with茅草(茅草, a type of grass). Recite the mantra one hundred and eight times. Face east, squat down, and consume three 合(合, a unit of measurement) at once. Do this three times, like taking medicine. When consuming, do not speak. When reciting, if images appear or voices are heard, first discern them carefully. Then, recite the principal mantra and perform the mudra of the respective Buddha family. If it is the work of a demon, it will naturally retreat. If the speech differs from the original Dharma, know that it is the work of a demon. If the speech encourages evil deeds, it is also the work of a demon. If you see bad dreams, you must first recite the mantra of the Buddha family's mother one hundred and eight times. If you do not recite the mantra of the Buddha family's mother first, you must not recite the other mantras. If the number of recitations decreases during the recitation, do not stop. If it increases, there is no harm. All the recitation procedures described above must be followed. If you deviate from this method and seek Siddhi (Siddhi, spiritual power or accomplishment), it is unattainable.
也。
蘇悉地羯羅經增威品第二十一
複次今說增益神威。令使歡喜。所持真言而速成就。先具香水。澡浴身首。于上時日。加諸供養。復取蘇摩那花一百八枚。取一一花。誦真言經甘一遍。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。燒木一百八枚。木不過量。次用乳酪和蜜護摩。一百八遍。次用蘇酪和粳米飯。一百八遍而作護摩。此三護摩經三七日。或一七日或復五日或復三晨。此三既了。應取乳粥和以牛蘇。一百八遍復作護摩。此既終了。取閼伽器誦以真言。經一百八遍。傾致少水而作護摩。作此等法。真言增威。謂異真言。截斷其威。自得增益。或真言損益。或被羅截。真言不行。或被繫縛真言。或異真言。遆相交雜。或真言字欠。或真言字增。如上等患。盡皆除去而得增威。諸護摩中所說藥草。隨取其一。經一日夜而作護摩。真言歡喜而得增威。復取諸香和作香泥。作本尊形。獻忙攞底花。燒樹膠香。或堅木香。一日三時。誦以真言一百八遍。真言主歡喜而得增威。作尊形置荷葉上。或芭蕉葉。或乳樹葉。或諸草葉。非直晝日夜亦獻之。法事了時。如法發遣。送置大河。如上次第。依此法則作者
【現代漢語翻譯】 現代漢語譯本：
蘇悉地羯羅經 增威品第二十一
接下來，我將講述如何增益神威，使本尊歡喜，並迅速成就所持的真言。首先，準備好香水，沐浴身體和頭部。在吉祥的時日，增加各種供養。然後取一百零八枚蘇摩那花（一種花名）。取每一朵花，誦唸真言一遍，或七遍，或三遍。首先觀察真言的字數多少，然後唸誦。奉獻給本尊。接著獻上涂香，以及具有奇香氣味的燒香。再獻上飲食，如先前所說，加入砂糖和乳酪。再進行護摩（火供），燃燒一百零八枚木柴，木柴的大小要適量。然後用乳酪和蜂蜜混合進行護摩，一百零八遍。接著用酥油、乳酪和粳米飯混合，進行護摩，一百零八遍。這三種護摩持續三七日（二十一日），或一七日（七日），或五日，或三個早晨。這三種護摩結束后，應取乳粥，加入牛油，進行護摩一百零八遍。這些都結束后，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。作這些法事，真言就能增威。如果其他真言截斷了它的威力，自己就能得到增益。或者真言有所損益，或者被羅剎（惡鬼）阻截，真言無法執行，或者真言被束縛，或者其他真言互相混雜，或者真言的字有所缺失，或者真言的字有所增加，像以上這些問題，都能全部去除，而得到增威。在各種護摩中所說的藥草，隨意取一種，經過一日一夜進行護摩，真言就會歡喜，從而得到增威。再取各種香混合製成香泥，製作本尊的形象，獻上忙攞底花（一種花名），燃燒樹膠香，或堅木香，一日三次，誦唸真言一百零八遍，真言主就會歡喜，從而得到增威。將本尊的形象放置在荷葉上，或芭蕉葉上，或乳樹葉上，或各種草葉上，不僅在白天獻供，夜晚也獻供。法事結束后，如法遣送，放置在大河中。如上次所說的那樣，依照這個法則來做。
English version:
Susiddhikara-sutra, Chapter 21: Increasing Power
Furthermore, I will now explain how to increase divine power, delight the deity, and quickly accomplish the mantra one holds. First, prepare fragrant water and bathe the body and head. On auspicious days, increase various offerings. Then take one hundred and eight Sumanā flowers (a type of flower). Take each flower and recite the mantra once, 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. Next, offer scented paste, as well as incense with a wonderful fragrance. Then offer food and drink, as previously described, adding sugar and yogurt. Then perform a homa (fire offering), burning one hundred and eight pieces of wood, the size of the wood should be appropriate. Then mix milk, 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 one week (seven days), or five days, or three mornings. After these three homas are completed, one should take milk porridge, add ghee, and perform homa one hundred and eight times. After all of this is completed, take an argha vessel (water offering vessel) and recite the mantra one hundred and eight times. Pour a small amount of water and perform homa. By performing these practices, the mantra will increase in power. If other mantras cut off its power, one will gain benefit. Or if the mantra has gains or losses, or is obstructed by Rakshasas (evil spirits), the mantra cannot function, or the mantra is bound, or other mantras are mixed together, or the mantra's syllables are missing, or the mantra's syllables are increased, like the above problems, all can be removed, and one will gain power. Among the medicinal herbs mentioned in various homas, take any one of them, and after one day and night of performing homa, the mantra will be pleased, and one will gain power. Then take various fragrances and mix them to make fragrant mud, make an image of the principal deity, offer Malati flowers (a type of flower), burn resin incense, or hard wood incense, three times a day, reciting the mantra one hundred and eight times, the mantra lord will be pleased, and one will gain power. Place the image of the deity on a lotus leaf, or a banana leaf, or a milk tree leaf, or various grass leaves, not only offering during the day, but also offering at night. After the ritual is completed, respectfully send it off, placing it in a large river. As mentioned previously, follow this method to perform the practice.
【English Translation】 Susiddhikara-sutra, Chapter 21: Increasing Power
Furthermore, I will now explain how to increase divine power, delight the deity, and quickly accomplish the mantra one holds. First, prepare fragrant water and bathe the body and head. On auspicious days, increase various offerings. Then take one hundred and eight Sumanā flowers (a type of flower). Take each flower and recite the mantra once, 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. Next, offer scented paste, as well as incense with a wonderful fragrance. Then offer food and drink, as previously described, adding sugar and yogurt. Then perform a homa (fire offering), burning one hundred and eight pieces of wood, the size of the wood should be appropriate. Then mix milk, 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 one week (seven days), or five days, or three mornings. After these three homas are completed, one should take milk porridge, add ghee, and perform homa one hundred and eight times. After all of this is completed, take an argha vessel (water offering vessel) and recite the mantra one hundred and eight times. Pour a small amount of water and perform homa. By performing these practices, the mantra will increase in power. If other mantras cut off its power, one will gain benefit. Or if the mantra has gains or losses, or is obstructed by Rakshasas (evil spirits), the mantra cannot function, or the mantra is bound, or other mantras are mixed together, or the mantra's syllables are missing, or the mantra's syllables are increased, like the above problems, all can be removed, and one will gain power. Among the medicinal herbs mentioned in various homas, take any one of them, and after one day and night of performing homa, the mantra will be pleased, and one will gain power. Then take various fragrances and mix them to make fragrant mud, make an image of the principal deity, offer Malati flowers (a type of flower), burn resin incense, or hard wood incense, three times a day, reciting the mantra one hundred and eight times, the mantra lord will be pleased, and one will gain power. Place the image of the deity on a lotus leaf, or a banana leaf, or a milk tree leaf, or various grass leaves, not only offering during the day, but also offering at night. After the ritual is completed, respectfully send it off, placing it in a large river. As mentioned previously, follow this method to perform the practice.
。本尊歡喜速賜悉地。
蘇悉地羯羅經本尊灌頂品第二十二
複次先承事了。若欲真言生增加威德故。應灌之。取以金瓶或銀銅等或新瓦瓶。盛滿香水。置於五寶花葉果香。五種穀子種種涂香或堅香末。以新彩帛。系其瓶頸。插諸亸樹枝或乳樹枝。用部尊主真言。或用部母真言。真言百八遍。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。復當獻供花香等物。或諸纓絡種種供具而供養之。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。標相本尊而灌頂之。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。或時用乳或時用蘇或時用蜜。盛滿瓶中內建七寶。如法執持灌本尊頂。所祈之難速得滿足。
蘇悉地羯羅經祈請品第二十三
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。或經三日或經七日。澡浴清凈著新凈衣。離此晨日而祈請者。應用白月。誦扇底迦真言而祈請之。後於暮間。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。用阇底花未大開者。灑栴檀香水。持奉獻之。又廣獻食。名烏那
【現代漢語翻譯】 本尊歡喜，迅速賜予成就（悉地，Siddhi）。
《蘇悉地羯羅經》本尊灌頂品第二十二
再次，如果已經承事（先承事，prior service）完畢，爲了使真言（mantra）產生、增加威德，應當進行灌頂。取用金瓶或銀、銅等，或者新的瓦瓶，盛滿香水，放置五寶、花葉、果香、五種穀子、種種涂香或堅香末。用新的彩帛繫在瓶頸上，插上亸樹枝或乳樹枝。使用部尊主真言，或使用部母真言，唸誦真言一百零八遍，然後灌注在真言主頂上。應用金製作，或用沉香、檀香製作其形狀，放置在座上而進行灌頂。灌頂完畢后，應當再次獻供花香等物品，或各種纓絡、種種供具來供養。以及作護摩（Homa，火供），並加以唸誦。這樣做了，能使本尊增加威力，迅速獲得成就。先前承事者在作唸誦時，應當灌頂本尊。取用閼伽（Arghya，供水）器，標示本尊而進行灌頂。或者自己沐浴完畢時，也應當想念本真言主，三遍或七遍進行灌頂。先前承事時，不應廢忘。或者有時用乳，有時用酥油，有時用蜂蜜，盛滿瓶中，內建七寶，如法執持，灌注在本尊頂上，所祈求的困難迅速得到滿足。
《蘇悉地羯羅經》祈請品第二十三
再次，廣泛講述祈請的法則。在白月（ शुक्ल पक्ष，Shukla Paksha）或黑月（ कृष्ण पक्ष，Krishna Paksha）的初八、十四、十五日，或者日月蝕時，一天不吃飯，或者經過三天，或者經過七天，沐浴清凈，穿著新的乾淨衣服。離開早晨的太陽而祈請者，應用白月，誦唸扇底迦（Śāntika，息災）真言而祈請。之後在傍晚，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。再次獻上閼伽，加以誦唸真言一百零八遍。用阇底（Jati）花未完全開放的，灑上栴檀香水，持奉獻上。又廣泛獻上食物，名為烏那（Una）
【English Translation】 May the revered deity be pleased and quickly grant accomplishment (Siddhi).
Susiddhikara Sutra, Chapter 22: Consecration of the Principal Deity
Furthermore, after the preliminary service (prior service) is completed, if one wishes to generate and increase the power and virtue of the mantra, one should perform consecration. Take a golden vase, or one made of silver, copper, or a new earthenware vase, fill it with fragrant water, and place within it five precious gems, flowers, leaves, fruits, fragrances, five types of grains, various scented pastes, or powdered solid incense. Tie a new colored silk cloth around the neck of the vase, and insert branches of Datura trees or milky trees. Use the mantra of the principal deity of the family (kula), or the mantra of the mother of the family, reciting the mantra one hundred and eight times. Then, pour it over the crown of the head of the mantra's principal deity. The form of the deity should be made of gold, or of aloeswood or sandalwood, and placed on a seat for the consecration. After the consecration is completed, one should again offer flowers, incense, and other items, or various garlands and implements, as offerings. Perform a fire offering (Homa) and add recitations. By doing so, one can increase the power of the principal deity and quickly attain accomplishment. When the one who has previously performed service is reciting, they should consecrate the principal deity. Take an Arghya (offering water) vessel, mark it with the symbol of the principal deity, and perform the consecration. Or, when one has finished bathing, one should also contemplate the principal deity of the mantra, and perform the consecration three or seven times. One should not forget this preliminary service. Sometimes use milk, sometimes clarified butter (ghee), sometimes honey, fill the vase, place seven precious gems inside, hold it properly, and pour it over the head of the principal deity. The difficulties one prays for will be quickly fulfilled.
Susiddhikara Sutra, Chapter 23: Supplication
Furthermore, extensively explain the methods of supplication. On the eighth, fourteenth, or fifteenth day of the waxing (Shukla Paksha) or waning (Krishna Paksha) moon, or during a solar or lunar eclipse, abstain from food for one day, or for three days, or for seven days, bathe and purify oneself, and wear new, clean clothes. For those who supplicate, avoiding the morning sun, one should use the waxing moon and recite the Śāntika (pacifying) mantra for supplication. Afterwards, in the evening, use various hot waters and mantras to bathe and purify oneself, removing all impurities, and sprinkle in five places, offering to the principal deity of the mantra according to the proper method. Again, offer Arghya, adding the recitation of the mantra one hundred and eight times. Use Jati flowers that are not fully opened, sprinkle them with sandalwood-scented water, and offer them. Also, extensively offer food, called Una.
(去)梨食。食中加酪。以忙攞底花。作鬘供養。先取牛蘇而作護摩。一百八遍。次用娑析羅娑護摩。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。隨系左肘上。右脅而臥。思念真言主。得進止已。隨意而住。安置茅座。上敷散花。想念尊形。于其夢中。見自部主。或見真言主。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。或見登山峰上。或見乘象。或見渡大河海。或見升果樹上。或見乘師子。或乘牛鹿馬諸餘等。或乘飛鵝孔雀一切飛禽。或見美女身被纓絡。手持花瓶。或香花蓋圍繞行道。或見受得像馬車乘諸寶物等。見是等相悉地之相。或夢得花果根牛蘇乳酪稻花等物。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。當知即須便作持誦法。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。取阇底花一百八枚。用部母真言。兼本真言。和誦一百八遍。而供養之。復取白栴檀香。真言百遍。如是祈請。隨意臥夢。本真言主自當現相。又取烏施啰藥。搗和作真言主形像。以烏里弭迦蟻土。
和作其器。滿盛牛乳。置像乳中。或用蘇乳蜜。和置器中。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。一一香等。一誦真言一作護摩。數滿一千二百遍已。所祈之愿速見前相。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二十四
複次廣說受真言法。雙膝著地。先於尊者阿阇梨處。廣作佈施。手捧妙花。發殷重心於阇梨處。三遍口受。真言多者受誦不得。應用紙葉牛黃寫之。受取隨意誦之。先入漫荼羅已。後於余時受真言者。于良日時。于尊者阇梨處。廣作奉施。如前受之。如是正受。真言速成。縱不先作承事之法。便即持誦亦得成就。復以新瓶離諸病者。置諸花葉七寶五穀。一一如法。唯不著水。作至誠心廣作供養。阿阇梨先取紙葉。書寫諸真言主名。置於瓶中。莊嚴供養如灌頂法。作此法時。或經一日或經三日。不食齋戒。于日暮間。則以牛黃抄諸真言名號。置於瓶中。獻以涂香花香燈食。並以本真言。作護摩百八遍。廣作勤求。聖眾諦聽。經滿三日。令其弟子。先凈洗浴身體香馥。手著吉祥茅草指環。以用真言誦百八遍。真言其瓶。並以香薰。傾心作禮
。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。弟子不久當得悉地。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。手捧香花。誦一百八遍或一千遍。便呼弟子來授與之。復作是言。我於今時。向本明主授與弟子。唯愿照知為作悉地。弟子應言。我於今時己受明主。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。由先悉地。不先承事真言既爾。悉地藥等受法亦然。或復有人先承事已。次合念持依於法則。回授與人。所受得者。不先承事。但作念持便得成就。受真言者為悉地故。先於師主處廣作奉施。花果諸根名衣上服。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。亦持奉施。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。廣說如上種種之物。先須奉施阿阇梨已。然後受于真言妙句。
蘇悉地羯羅經滿足真言品第二十五
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。或加或減字數不同。心便生疑。應依法作滿足之法。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。加助衛護。如是啟已。于茅草上。頭面東臥。于其夢中本尊示相。牛黃所寫紙葉之上。有加有減。本尊還以牛黃題注。字數滿足。乃至加減點畫亦皆楷定。真言不錯但云不錯。或於夢中指受滿足。作此法時。作法衛護為除魔故。
蘇悉地羯羅經增力品第二十六
複次謂欲增加威力應作護摩。或用蘇蜜。或時用乳。各各別作。或用油麻和蘇護摩。或用膠香和蘇護摩。或用蓮華和蘇護摩。或時空用娑阇啰娑。或於山間。常服五凈不食余餐。取本部花滿十萬枚。一一真言奉獻本尊。妙好涂香及以香花燃燈食等。各誦真言經百八遍。一日三時經於三日。如是供養增加威力。或用堅木燃以為燈。一日三時經於七日。能令真言增加威力。或時供養迦弭迦食。亦增威力。如上所說唸誦護摩供養法則。亦復能令增加威力。
蘇悉地羯羅經護摩品第二十七
【現代漢語翻譯】 現代漢語譯本：應當知道，如果真言的支分減少，就應該知道是真言的字數少了。詳細瞭解情況后，就應該做滿足法。或者發現真言與受持者所持的不同，或者增加或者減少，字數不同，心中便產生疑惑，就應該依法做滿足之法。先用紙葉和牛黃，稀疏地寫下所錯的真言，如法供養明王真言，以及做好衛護之後，放置在真言主座上。再取乳木，並依照原本的方法，但只用空蘇（Ghee），爲了祈求明王而加以幫助的緣故，應該做護摩（Homa，火供）。鋪設茅草，先禮拜部尊主，其次禮拜部母，再次禮拜諸佛。這樣祈請：『唯愿諸佛以及諸聖眾，加以幫助和衛護。』這樣祈請之後，在茅草上頭朝東面臥倒。在他的夢中，本尊（Principal deity）會顯示形象，在牛黃所寫的紙葉之上，有增加有減少，本尊還會用牛黃題寫標註，字數得以滿足，乃至增加減少的點畫也都確定無誤。真言沒有錯，就說沒有錯。或者在夢中指示接受滿足。做此法的時候，作法衛護是爲了去除魔障的緣故。
《蘇悉地羯羅經》（Susiddhikara-sūtra）增力品第二十六
再次，想要增加威力，應該做護摩。或者用蘇蜜（Ghee and honey），或者有時用乳（Milk），各自單獨做。或者用油麻和蘇（Ghee）混合做護摩，或者用膠香和蘇（Ghee）混合做護摩，或者用蓮花和蘇（Ghee）混合做護摩。或者有時只用娑阇啰娑（Sarjarasa，白膠香）。或者在山間，常服五凈（Pancha Gavya，牛奶、凝乳、酥油、牛糞、牛尿）不吃其他的食物。取本部花滿十萬枚，一一用真言奉獻本尊。用美妙的涂香以及香花、燃燈、食物等，各誦真言一百零八遍，一日三次，經過三天。這樣供養可以增加威力。或者用堅硬的木頭燃燒作為燈，一日三次，經過七天，能夠使真言增加威力。或者有時供養迦弭迦食（Kamika food），也能增加威力。如上所說的唸誦、護摩、供養法則，也能夠使真言增加威力。
《蘇悉地羯羅經》（Susiddhikara-sūtra）護摩品第二十七
【English Translation】 English version: It should be known that if the limbs of the mantra are reduced, it should be known that the number of syllables in the mantra is less. After understanding the situation in detail, one should perform the fulfillment ritual. Or if one finds that the mantra is different from what the practitioner holds, or if there are additions or subtractions, and the number of syllables is different, doubts arise in the mind, then one should perform the fulfillment ritual according to the law. First, use paper leaves and cow-yellow (Gorochana), sparsely write down the incorrect mantra, and after properly offering it to the Vidyaraja mantra and performing protection, place it on the seat of the mantra lord. Then take milk wood, and follow the original method, but only use empty ghee (Ghee), for the sake of seeking help from the Vidyaraja, one should perform Homa (fire offering). Spread thatch, first worship the Lord of the family, then worship the Mother of the family, and then worship all the Buddhas. Pray like this: 'May all the Buddhas and all the holy assembly, add help and protection.' After praying like this, lie down on the thatch with your head facing east. In his dream, the principal deity (Ishtadevata) will show an image, on the paper leaf written with cow-yellow, there will be additions and subtractions, and the principal deity will also write annotations with cow-yellow, so that the number of syllables is fulfilled, and even the added and subtracted dots and strokes are determined without error. If the mantra is not wrong, then say it is not wrong. Or in a dream, indicate acceptance and fulfillment. When performing this method, performing protection is for the sake of removing obstacles.
Susiddhikara-sūtra, Chapter 26: Increasing Power
Furthermore, if you want to increase power, you should perform Homa. Either use ghee and honey, or sometimes use milk, each done separately. Or use sesame and ghee mixed for Homa, or use gum benzoin and ghee mixed for Homa, or use lotus flowers and ghee mixed for Homa. Or sometimes just use Sarjarasa (white resin). Or in the mountains, constantly take the five pure substances (Pancha Gavya: milk, curd, ghee, cow dung, cow urine) and do not eat other food. Take 100,000 flowers from your own family, and offer them to the principal deity one by one with the mantra. Use wonderful scented paste, as well as fragrant flowers, lamps, food, etc., and recite the mantra 108 times each, three times a day, for three days. Such offerings can increase power. Or use hard wood to burn as a lamp, three times a day, for seven days, which can increase the power of the mantra. Or sometimes offering Kamika food can also increase power. The rules for recitation, Homa, and offerings as described above can also increase the power of the mantra.
Susiddhikara-sūtra, Chapter 27: Homa
複次廣說護摩法則。令持誦者速得悉地。于尊像前。作護摩爐。頓方一肘。四面安椽。量深半肘。若作圓爐。其量準然。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。乳木等物及以香花。置於右邊。護摩器四置於左邊。用諸事真言。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。復以一花一誦真言。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。燃乳木火。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)召火天已。先以閼伽水三度灑凈。取凈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。一心標想。迎送火天置於本座。后誦計利吉里真言。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。愿尊垂受護摩之食。所護摩木。謂缽邏輸木。烏曇摩啰木。缽攞訖沙木尼俱陀木。佉他啰木。閼伽木。吠宮訖那木。閼沒啰木。迦濕沒啰也木。閃弭木。阿簸么㗚伽木。閼說替那木。此十二種木。取枝。量長兩指一折。皆須濕潤新採得者。通於一切護摩法用條端直者。觀其上下一向置之。香水凈洗。細頭向外。
【現代漢語翻譯】 現代漢語譯本： 再次詳細說明護摩的法則，使持誦者迅速獲得成就（悉地）。在佛像前，製作護摩爐，爐的邊長為一肘（約等於一個前臂的長度），四面安放木條，深度為半肘。如果製作圓形爐，其尺寸也應參照這個標準。唸誦的地方如果在房間里，應該在外面能看見佛像的地方建造護摩爐。根據所要進行的事業，依法制作護摩爐。將乳木等物以及香花放置在右邊，護摩用的器具四件放置在左邊。用各種事業的真言，灑在各種物品上。坐在茅草座上，收攝心神，靜心禪慮。捧持閼伽（一種盛水的器皿），啟請明王。傾倒閼伽水，少量灑在爐中。再用一朵花，唸誦真言，獻給真言的主尊，爲了清除不凈，應該誦唸計利吉里真言，並結相應的手印。爲了衛護，誦唸軍荼利真言，用水灑凈。點燃乳木之火。火點燃后，先請火天（Agni，火神）。我現在奉請火天之首，天神中的仙人，以梵行（清凈的行為）受到尊敬。請降臨此處，接受護摩。接著誦唸請召火天真言（同上），召請火天后，先用閼伽水三次灑凈。取用乾淨的五穀、酥油、乳酪等物，誦唸真言，三遍護摩，奉祀火天。真言同上。觀想火天食用祭品，一心一意，迎接並送走火天，安置於本座。之後誦唸計利吉里真言，並結相應的手印，再次凈化火焰。一切護摩都應該這樣做。接著請本尊。先誦唸本尊真言一遍，安住于本座，依法供養。愿本尊垂憐接受護摩的食物。所護摩的木材，包括缽邏輸木（Palasha，紫檀），烏曇摩啰木（Udumbara，聚果榕），缽攞訖沙木（Plaksha，黃果榕），尼俱陀木（Nigrodha，榕樹），佉他啰木（Khadira，兒茶），閼伽木（Arka，馬利筋），吠宮訖那木（Vaikankata，刺籬木），閼沒啰木（Amra，芒果樹），迦濕沒啰也木（Kashmarya，白珠樹），閃弭木（Shami，合歡），阿簸么㗚伽木（Apamarga，牛膝），閼說替那木（Aksota，阿克蘇木）。這十二種木材，取其樹枝，長度為兩指寬並折斷。都必須是濕潤且新採摘的。適用於一切護摩法，選擇條端筆直的，觀察其上下方向一致放置。用香水清洗乾淨，細的一頭朝外。
【English Translation】 English version: Furthermore, I will explain in detail the rules of Homa (sacrificial fire ritual), enabling practitioners to quickly attain Siddhi (accomplishment). In front of the deity's image, construct a Homa furnace, square with sides of one elbow-length (approximately the length of a forearm), and with wooden planks on all four sides, measuring half an elbow-length in depth. If making a circular furnace, the dimensions should be similar. If the place of recitation is in a room, the furnace should be built outside where the deity's form can be seen. According to the specific purpose, construct the furnace according to the Dharma (law). Place milk-wood and other items, as well as fragrant flowers, on the right side. Place the four Homa implements on the left side. Use the respective mantras for each task to sprinkle the items. Sit on a Kusa grass mat, gather your mind, and meditate quietly. Hold the Arghya (water offering vessel), and invoke the Vidyaraja (wisdom king). Pour a small amount of Arghya water into the furnace. Then, with one flower, recite the mantra and offer it to the lord of the mantra. To remove impurities, recite the Kilikila mantra and perform the corresponding hand mudra. For protection, recite the Kundali mantra and purify with sprinkled water. Light the milk-wood fire. Once the fire is lit, first invite Agni (the fire god). 'I now invite the chief of the fire gods, the celestial among the gods, revered for his Brahmacharya (celibacy). Descend here and accept the Homa.' Then recite the mantra for inviting Agni (same as above). After inviting Agni, first purify it three times with Arghya water. Take pure grains, ghee (clarified butter), curd, and other items, recite the mantra, and perform Homa three times, offering it to Agni. The mantra is the same as above. Visualize Agni consuming the offerings, with a focused mind, welcome and send off Agni, placing him on his seat. Afterward, recite the Kilikila mantra and perform the corresponding hand mudra, and purify the fire again. All Homa rituals should be performed in this manner. Next, invite the principal deity. First, recite the principal deity's mantra once, abide in the seat, and make offerings according to the Dharma. 'May the deity graciously accept the food of the Homa.' The wood for the Homa includes Palasha (Butea monosperma), Udumbara (Ficus racemosa), Plaksha (Ficus lacor), Nigrodha (Ficus benghalensis), Khadira (Acacia catechu), Arka (Calotropis gigantea), Vaikankata (Flacourtia indica), Amra (Mangifera indica), Kashmarya (Gmelina arborea), Shami (Prosopis cineraria), Apamarga (Achyranthes aspera), and Aksota (Aleurites moluccanus). Take branches of these twelve types of wood, measuring two fingers' width in length and broken. They must be moist and freshly picked. Suitable for all Homa rituals, choose straight branches, observe their upper and lower orientation, and place them consistently. Wash them clean with fragrant water, with the thinner end facing outward.
粗頭向身。蘇揾兩頭。擲于爐內。作扇底迦等一一法時。各依本法。先出摶食而作護摩。如是軌摸。遍通一切。每日作食之時。先出一分之食。置在尊前待護摩時。先應取用。如唸誦時。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。此法深妙益真言威。如是作時。遍通諸部。或用安悉和蘇護摩。復一百八遍。或時空用薩阇啰娑。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。然後依法作于護摩。為欲成就真言法故。作諸護摩。先用部母真言。護衛本尊。次護自身。然後依法乃作護摩。為欲成就真言法故。作諸護摩。若法了時。為加增益真言力故。應當唸誦部心真言。為欲成就諸真言法故。作諸護摩。初時皆須大杓酌施。欲了之時。亦用大杓。在於中間應用小杓。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。如曼荼羅法中所說。護摩次第法作。亦應如是。先作阿毗遮嚕迦法。次作補瑟徴迦法。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。如法供養。退還發遣。裂愿如請召法。去降臨字置退還字。所殘餘谷蘇蜜酪等。
【現代漢語翻譯】 現代漢語譯本： 將粗頭朝向自己。蘇揾（酥油塗抹）兩頭。投入爐內。在進行息災（扇底迦，Śāntika）等各種法事時，各自依照原本的儀軌。先取出摶食（團狀食物）進行護摩（Homa，火供）。這樣的儀軌模式，普遍適用於一切情況。每日做食物供養時，先取出一份食物，放置在佛像前等待護摩時使用。唸誦時，將食物置於兩手之間，放在雙膝間。護摩時也應如此。用沉香木，量取四指長，粗如大拇指。塗抹蘇合香（一種香料）。進行一百零八次護摩。此法深奧微妙，能增益真言的威力。這樣做時，普遍適用於各個部。或者用安息香（一種香料）和酥油進行護摩，再一百零八遍。或者有時只用薩阇啰娑（śallarasā，樹脂）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（該部的尊主），再迎請本尊（主要修持的本尊），然後依法進行護摩。爲了成就真言法，進行各種護摩時，先用部母真言（該部的根本真言）護衛本尊，再護衛自身，然後依法進行護摩。爲了成就真言法，進行各種護摩，如果法事結束時，爲了增加真言的力量，應當唸誦部心真言（該部的核心真言）。爲了成就各種真言法，進行各種護摩，開始時都必須用大勺舀取供品施捨，結束時也用大勺。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（arghya，供水）來供養。如同曼荼羅（maṇḍala，壇城）法中所說的，護摩的次第法也應如此進行。先做阿毗遮嚕迦法（abhicāruka，降伏法），再做補瑟徴迦法（puṣṭika，增益法），再做扇底迦法（śāntika，息災法）。護摩結束后，用本持真言（主要持誦的真言），真言凈水，用手在遠處巡繞，灑在爐中，這樣三次。護摩全部結束后，再次啟請火天（Agni，火神），重新接受剩餘的供品，如法供養。退還發遣，改變誓願如同請召法，去掉『降臨』二字，換成『退還』二字。剩餘的穀物、酥油、蜂蜜、乳酪等。
【English Translation】 English version: Turn the rough end towards yourself. Smear both ends with Su Von (clarified butter). Throw them into the furnace. When performing Śāntika (pacifying) and other rituals, follow the original rules for each. First, take out a ball of food (Tuan Shi) and perform Homa (fire offering). This ritual pattern applies universally to all situations. When making food offerings daily, first take out a portion of the food and place it in front of the deity, waiting to be used during the Homa. When chanting, place the food between your hands, resting on your knees. The same should be done during Homa. Use sandalwood, measuring four fingers in length and as thick as the thumb. Smear it with Suhe incense (a type of fragrance). Perform one hundred and eight Homas. This method is profound and subtle, capable of increasing the power of the mantra. When doing this, it applies universally to all sections. Alternatively, use benzoin (a type of fragrance) and clarified butter for Homa, again one hundred and eight times. Or sometimes, use only śallarasā (resin) for one hundred and eight Homas, all of which can increase the power of the mantra. In order to accomplish the mantra practice, when performing various Homas, first invite the chief deity of the section, then invite the main deity (the main deity being practiced), and then perform Homa according to the law. In order to accomplish the mantra practice, when performing various Homas, first use the root mantra of the section to protect the main deity, then protect yourself, and then perform Homa according to the law. In order to accomplish the mantra practice, when performing various Homas, if the ritual is completed, in order to increase the power of the mantra, one should recite the heart mantra of the section. In order to accomplish various mantra practices, when performing various Homas, at the beginning, a large ladle must be used to scoop and offer the offerings, and a large ladle is also used at the end. A small ladle should be used in the middle. In order to accomplish the mantra practice, when performing various Homas, if the ritual is completed, use the heart mantra of the section and mantra arghya (offering water) to make offerings. As described in the maṇḍala (sacred circle) method, the order of the Homa should also be performed in this way. First perform the abhicāruka (subjugation) method, then perform the puṣṭika (increasing) method, and then perform the śāntika (pacifying) method. After the Homa is completed, use the main mantra (the main mantra being recited), mantra purified water, and circle around from a distance with your hand, sprinkling it into the furnace, three times in this way. After all the Homa is completed, invite Agni (fire god) again to receive the remaining offerings, and make offerings according to the law. Return and dispatch, change the vow as in the summoning method, remove the words 'descend' and replace them with 'return'. The remaining grains, clarified butter, honey, cheese, etc.
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二十八
複次廣說諸成就支分。謂欲成就諸真言故。先當備辨諸雜物分。然後應作先承事法。若已先承事者。次應唸誦。所謂諸雜涂香諸雜燒香。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。謂乾陀啰娑香。薩阇啰娑香。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。銅瓶銅梡。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。稅多擬里疙哩迦藥。蜜。五色線。謂青黃赤白黑。童子合線。金剛杵燈炷燈盞瓦梡。五種彩色。佉他啰木橛。乳木枝。苦練木梡。大杓小杓牛黃鑌鐵紫檀護凈線凈。浴衣黑鹿皮。缽孕瞿花。稻穀花。木履昌餌草大茅草。設多布澀波(迥香是)採花筐。緣飲食所須。蘇蜜沙糖石蜜等物。數珠。如上所說種種諸物。皆預備之。然後應當作先承事及廣唸誦。
蘇悉地羯羅經成諸物相品第二十九
複次我今說成就物。依是三部真言悉地。所謂真陀摩尼賢瓶雨寶伏藏輪雌黃刀。此等七物。上中之上。能令
【現代漢語翻譯】 現代漢語譯本：然後（行者）在一處用祀火天（Agni，印度教的火神）。唸誦真言三遍后，進行護摩（Homa，一種祭祀儀式）。再次觀察本真言的字數多少，然後唸誦。再次供養和護衛本尊，並如法地護衛自身，然後發遣（結束儀式）。
《蘇悉地羯羅經》備物品第二十八
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，然後應當進行先承事法（Purva-Seva，預備儀式）。如果已經進行過先承事，接下來應當唸誦。所謂的各種雜涂香，各種雜燒香，五種堅香，即沉水香（Agaru），白檀香（Srikhanda），紫檀香（Raktacandana），娑羅羅香（Sarala），天木香（Devadaru）。七膠香，即乾陀啰娑香（Gandharasa），薩阇啰娑香（Sarjarasa），安悉香（Anyksi），蘇合香（Stupa），薰陸香（Kunduru），設落翅香（Saraki），室唎吠瑟吒迦香（Srivestaka）。白芥子，毒藥，鹽，黑芥子，胡麻油，牛蘇（Ghee，澄清的黃油），銅瓶，銅梡（Kunda，一種容器），五穀，即大麥，小麥，稻穀，小豆，胡麻。五寶，即金，銀，真珠，螺貝，赤珠。五藥，即干托迦哩藥（Kantakari），勿哩訶底藥（Vrihati），娑訶藥（Saha），娑訶提婆藥（Sahadeva），稅多擬里疙哩迦藥（Sveta nirgundika）。蜜，五色線，即青，黃，赤，白，黑。童子合線，金剛杵（Vajra，一種法器），燈炷，燈盞，瓦梡。五種彩色，佉他啰木橛（Khadira，一種樹木），乳木枝，苦練木梡，大杓，小杓，牛黃，鑌鐵，紫檀，護凈線，凈浴衣，黑鹿皮，缽孕瞿花（Padmaka），稻穀花，木履，昌餌草，大茅草，設多布澀波（Satapuspa，茴香），採花筐。以及飲食所需的蘇（Ghee，澄清的黃油），蜜，砂糖，石蜜等物。數珠。如上所說的種種物品，都預先準備好。然後應當進行先承事和廣泛的唸誦。
《蘇悉地羯羅經》成諸物相品第二十九
再次，我現在說成就物。依靠這三部真言（Trikaya，法身、報身、應身）悉地（Siddhi，成就），即真陀摩尼（Cintamani，如意寶珠），賢瓶（Bhadra-ghata，吉祥寶瓶），雨寶伏藏輪（Varsa-ratna-nidhi-cakra），雌黃（Haritala），刀。這等七物，是上中之上，能夠令（行者）...
【English Translation】 English version: Then, (the practitioner) should use a place to worship Agni (the fire god in Hinduism). Recite the mantra three times and perform Homa (a sacrificial ritual). Observe again the number of syllables in the original mantra, and then recite it. Again, offer and protect the principal deity, and protect oneself according to the Dharma, and then dismiss (end the ritual).
Susiddhikara Sutra, Chapter 28: Preparing Items
Furthermore, extensively explain the branches of various accomplishments. In order to accomplish various mantras, one should first prepare various miscellaneous items, and then perform the preliminary service ritual (Purva-Seva). If the preliminary service has already been performed, then one should recite. The so-called various mixed scented pastes, various mixed burning incenses, five kinds of solid incenses, namely Agaru (Aloeswood), Srikhanda (White Sandalwood), Raktacandana (Red Sandalwood), Sarala (Sal Tree resin), Devadaru (Deodar). Seven gum resins, namely Gandharasa, Sarjarasa, Anyksi (Benzoin), Stupa (Storax), Kunduru (Frankincense), Saraki (Galbanum), Srivestaka (Turpentine). White mustard seeds, poison, salt, black mustard seeds, sesame oil, Ghee (clarified butter), copper bottles, Kunda (a type of container), five grains, namely barley, wheat, rice, mung beans, sesame. Five treasures, namely gold, silver, pearls, conch shells, red jewels. Five medicines, namely Kantakari, Vrihati, Saha, Sahadeva, Sveta nirgundika. Honey, five-colored threads, namely blue, yellow, red, white, black. Virgin-spun thread, Vajra (a ritual implement), lamp wicks, lamp holders, earthenware Kundas. Five kinds of colors, Khadira (Acacia catechu) wood pegs, milky tree branches, Melia azedarach Kundas, large ladles, small ladles, cow-bezoar, wootz steel, red sandalwood, protective threads, cleansing bathrobes, black deerskin, Padmaka (Prunus cerasoides), rice flowers, wooden clogs, Cyperus rotundus grass, Imperata cylindrica grass, Satapuspa (dill), flower-picking baskets. As well as the ghee, honey, granulated sugar, rock candy, and other items needed for food and drink. Rosaries. All the various items mentioned above should be prepared in advance. Then one should perform the preliminary service and extensive recitation.
Susiddhikara Sutra, Chapter 29: Characteristics of Accomplishment Items
Furthermore, I will now speak of accomplishment items. Relying on the Siddhi (accomplishment) of these three Kāya (Dharmakaya, Sambhogakaya, Nirmanakaya) mantras, namely Cintamani (wish-fulfilling jewel), Bhadra-ghata (auspicious vase), Varsha-ratna-nidhi-cakra (rain of treasures wheel), Haritala (orpiment), knife. These seven items are the highest of the high, capable of enabling (the practitioner)...
種種悉地成就。增益福德。乃至成滿法王之法。況余世事。佛部蓮花部金剛部三部真言。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。應夜唸誦。作臺圖樣。若欲成就雨寶法者。法驗成已。但當誠心。五由旬內。能雨金銀種種雜寶。
若欲成就伏藏法者。法驗成已。但當誠心。隨所念處伏藏發起。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。輪安六輻輞椽铦利。如是作法速得悉地。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。若欲成就刀法者。取好鑌刀。量長兩肘。以小指齊。闊四指。無諸瑕病。其色紺青。如[操-品+卉]施鳥𣭜。若欲成就佛頂法者。當以金作佛頂猶如畫印。安置臺上。其臺棖。用薩頗胝迦寶。若欲成就蓮華法者。以金作八葉蓮華。如兩指一磔手量。或用銀作。或熟銅作。或白栴檀木作。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。
【現代漢語翻譯】 現代漢語譯本 種種悉地成就（Siddhi，成就）。增益福德。乃至圓滿法王之法。更何況其餘世間之事。佛部、蓮花部、金剛部三部真言，皆有如此殊勝的成就。於此三部之中，隨受持者，皆可獲得五神通，是為至上的悉地。所說的七物是：如果想要成就真陀摩尼（Cintamani，如意寶珠）者，法驗成就后，應當製作金臺，長度為一肘。或者用銀製作，裝飾得精緻細膩。臺的頂端放置摩尼珠，此珠要用紅色頗梨（Sphatika，水晶）製作，光亮潔凈沒有瑕疵，或者用好的水晶，如法地修飾圓滿。成就此寶者，應當在夜晚唸誦，並繪製臺的圖樣。如果想要成就雨寶法者，法驗成就后，只要誠心，在五由旬（Yojana，古印度長度單位）之內，就能降下金銀種種雜寶。 如果想要成就伏藏法者，法驗成就后，只要誠心，隨著所念之處，伏藏就會涌現，金銀各種珍寶用來救濟貧乏，各種費用，其伏藏都不會窮盡。如果想要成就輪仙法者，用鑌鐵製作輪，大小為兩指一拃（zhǎ，張開的大拇指和中指之間的距離）。輪上安六根輻條，輪輞邊緣鋒利。如此製作，迅速獲得悉地。如果想要成就雌黃法者，取光亮的雌黃，顏色如太陽初升時的顏色，也像熔化的金色，這是最好的。如果想要成就刀法者，取好的鑌刀，長度為兩肘，以小指對齊，寬度為四指，沒有各種瑕疵，其顏色紺青色，像[操-品+卉]施鳥𣭜（此處原文有誤，疑為翠鳥羽毛的顏色）。如果想要成就佛頂法者，應當用金製作佛頂，就像畫的印章一樣，安置在臺上。臺的支柱，用薩頗胝迦（Sphatika，水晶）寶。如果想要成就蓮華法者，用金製作八葉蓮華，大小為兩指一拃手的長度。或者用銀製作，或者用熟銅製作，或者用白栴檀木製作。如果想要成就拔折羅（Vajra，金剛杵）法者，用好的鑌鐵，製作拔折羅，長度為十六指，兩頭各製作三個股。或者用紫檀木製作，或者用三寶製作，也就是金、銀、熟銅。如果想要成就雄黃法者，應當取雄黃，顏色像熔化的黃金。
【English Translation】 English version Various Siddhis (Siddhi, accomplishments) are achieved, increasing blessings and virtues, even to the fulfillment of the Dharma of the Dharma King. How much more so worldly affairs. The mantras of the Buddha-kaya (Buddha Family), the Lotus-kaya (Lotus Family), and the Vajra-kaya (Vajra Family) all have such supreme accomplishments. Among these three kayas, whoever upholds them will obtain the five supernormal powers, which is the supreme Siddhi. The 'seven substances' refer to: If one wishes to achieve the Cintamani (Cintamani, wish-fulfilling jewel), after the Dharma signs are accomplished, one should make a golden platform, one cubit in length. Or make it with silver, adorned with exquisite detail. Place the Mani jewel on the top of the platform. The jewel should be made of red Sphatika (Sphatika, crystal), bright and clean without blemishes, or good crystal, adorned perfectly according to the Dharma. To accomplish this treasure, one should recite at night and draw a diagram of the platform. If one wishes to achieve the Rain of Treasures Dharma, after the Dharma signs are accomplished, as long as one is sincere, within five Yojanas (Yojana, an ancient Indian unit of distance), it can rain gold, silver, and various mixed treasures. If one wishes to achieve the Hidden Treasure Dharma, after the Dharma signs are accomplished, as long as one is sincere, wherever one thinks of, the hidden treasure will arise, with gold, silver, and various jewels to aid the poor, and the treasure will never be exhausted for various expenses. If one wishes to achieve the Wheel-Sage Dharma, make a wheel of iron, the size of two fingers and a span (zhǎ, the distance between the thumb and middle finger when stretched). Place six spokes on the wheel, with sharp edges on the rim. By making it in this way, one quickly obtains Siddhi. If one wishes to achieve Realgar Dharma, take bright Realgar, the color of the rising sun, also like molten gold, which is the best. If one wishes to achieve the Sword Dharma, take a good iron sword, two cubits in length, aligned with the little finger, four fingers in width, without any flaws, its color dark blue, like the color of [操-品+卉]施鳥𣭜 (the original text is incorrect here, suspected to be the color of kingfisher feathers). If one wishes to achieve the Buddha-Crown Dharma, one should make a Buddha-Crown of gold, like a painted seal, and place it on the platform. The pillars of the platform should be made of Sphatika (Sphatika, crystal) treasure. If one wishes to achieve the Lotus Dharma, make an eight-petaled lotus of gold, the size of two fingers and a span of the hand. Or make it with silver, or with cooked copper, or with white sandalwood. If one wishes to achieve the Vajra (Vajra) Dharma, make a Vajra of good iron, sixteen fingers in length, with three prongs on each end. Or make it with purple sandalwood, or with the Three Treasures, namely gold, silver, and cooked copper. If one wishes to achieve Orpiment Dharma, one should take Orpiment, the color of molten gold.
塊成分片。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。當取其藥色如金錢花者上好。若欲成就素嚕(二合)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。取白㲲縷。細細三合為股。復三股合索。童女合捻。皆須右合。或縷全合。若欲成就華鬘法者。取阇底花作鬘。若欲成就牛糞灰法者。取蘭若所幹凈牛糞。燒作白灰。和龍腦香用。若欲成就木屐法者。取室唎缽㗚尼木。作木屐。上安其蓋。若欲成就傘蓋法者。當以孔雀尾作。以新端竹而作其莖。若欲成就弓箭槍槊獨股刃棓及諸器仗。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。卒死體無瘢跡。由未脹壞。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三十
複次我今說取物法。白黑二月八日十四日十五日。日蝕時。地動時日。于其午前而取其物。于唸誦時得警界已。而取諸物或澡浴清凈。不食持齋。求善警界而取諸物。所說須物。隨方處所有是物
【現代漢語翻譯】 現代漢語譯本： 再說一遍，有些東西上面會有光芒。就像雄黃一樣，能夠成就殊勝之事。如果想要成就牛黃之法，應當選取黃牛的牛黃為最佳。如果想要成就刈哩迦（一種藥草）藥，應當選取那種顏色像金錢花的藥草，品質最好。如果想要成就素嚕(二合)多安膳那（一種藥）藥，那種像蚯蚓糞便的最好。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，選取白色㲲縷，細細地三股合為一股，再三股合為索，由童女合捻，都必須右旋合捻，或者縷線完全合捻。如果想要成就花鬘法，選取阇底花（茉莉花）製作花鬘。如果想要成就牛糞灰法，選取蘭若（寺廟）中乾淨的牛糞，燒成白灰，和合龍腦香使用。如果想要成就木屐法，選取室唎缽㗚尼木（一種樹木），製作木屐，上面安上蓋子。如果想要成就傘蓋法，應當用孔雀尾製作，用新砍的竹子做傘柄。如果想要成就弓箭、槍、槊（長矛）、獨股杵、刀刃、棓（木棒）以及各種器仗，根據世俗所用的，隨意製作。如果想要成就世間的鞍馬、車乘、牛羊以及一切鳥獸等其他物品，根據世人的習慣，選取最好的，隨意快樂地製作，或者依照原本的儀軌這樣製作。 如果想要成就吠多羅（一種鬼神），應當選取族姓清白人家出生的，正值盛年沒有疾病，突然死亡身體沒有瘢痕，沒有腐爛脹壞，諸根完備的屍體來作成就，隨意製作上、中、下等法。所取之物也是這樣。心中沒有怖畏才能作此法。
《蘇悉地羯羅經》取物品第三十
再次，我現在說取物之法。在白月（農曆上半月）和黑月（農曆下半月）的初八、十四、十五日，以及日食、地震的時候，在午前選取物品。在念誦時得到警界（護法神的保護）之後，選取各種物品，或者沐浴清凈，不吃東西，持齋戒，祈求好的警界之後選取物品。所說的必須之物，隨處所有。
【English Translation】 English version: Again, some things have light upon them. Like realgar, it can accomplish superior matters. If you want to accomplish the bezoar (cow gallstone) method, you should choose the bezoar of a yellow cow as the best. If you want to accomplish the 刈哩迦 (yili jia, a medicinal herb) medicine, you should choose the herb whose color is like a gold coin flower, which is of the best quality. If you want to accomplish the 素嚕(二合)多安膳那 (sulu(erhe)duo anzhena, a type of medicine) medicine, the one that looks like earthworm feces is the best. If you want to accomplish white felt cloth, choose the fine and soft one, remove the hair, and dye it with turmeric. If you want to accomplish a protective thread, take white felt strands, finely combine three strands into one, then combine three of these strands into a rope, twisted together by a virgin girl, all twisted to the right, or the strands completely combined. If you want to accomplish the flower garland method, take 阇底 (she di, jasmine) flowers to make a garland. If you want to accomplish the cow dung ash method, take clean cow dung from a 蘭若 (lan ruo, monastery), burn it into white ash, and mix it with borneol camphor for use. If you want to accomplish the wooden clogs method, take 室唎缽㗚尼 (shi li bo ni, a type of tree) wood to make wooden clogs, and put a cover on top. If you want to accomplish the umbrella canopy method, it should be made with peacock feathers, and the stem should be made with newly cut bamboo. If you want to accomplish bows, arrows, spears, lances, single-pronged vajras, blades, clubs, and various weapons, make them according to what is used in the world. If you want to accomplish worldly saddles, horses, carriages, carts, cattle, sheep, and all kinds of birds and beasts, and other things, according to the customs of the people, choose the best and make them as you please, or make them according to the original ritual. If you want to accomplish a 吠多羅 (fei duo luo, a type of ghost or spirit), you should choose someone born into a family of good lineage, in their prime of life without illness, who died suddenly without scars on their body, not yet swollen or decayed, with all their faculties complete, and use such a corpse to accomplish the practice, making upper, middle, and lower level accomplishments as you please. The things taken are also like this. Only when there is no fear in your heart can you perform this method.
Susiddhikara Sutra, Chapter 30: Taking Objects
Again, I will now speak of the method of taking objects. On the eighth, fourteenth, and fifteenth days of the white month (waxing moon) and the black month (waning moon), and at the time of solar eclipses and earthquakes, take the objects in the morning. After obtaining a protective boundary (protection from the Dharma protectors) during recitation, take the various objects, or bathe and purify yourself, abstain from food, observe fasting, and seek a good protective boundary before taking the objects. The necessary items mentioned should be taken from wherever they are available.
者。而就貴貨。不仇價直而取諸物。或時自覺增加威力。堪忍飢寒。種種異相。當爾之時而取諸物。其所取諸物。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三十一
複次今說凈諸物法。用五凈洗。不應洗者。五凈灑之觀諸物量。五凈和末。雌黃和乳。作末硃砂和牛尿。作末牛黃和蘇。作末彩色和乳。調之。唯安膳那藥。空治作末。刀輪等物。用牛糞水洗。余所說者。應洗物等。先牛尿洗。次胡麻水洗。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三十二
複次廣說成就物量成就物者。謂身莊嚴具諸器仗。種種衣服。如世常法所用量數。治妍細末。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。若欲成就牛黃法者。一兩為上法。半兩為中法。一分為下法。若欲成就雄黃法者。二兩為上法。一兩為中法。半兩為下法。若欲成就安膳那法者。三分為上法。二分為中法。一分為下法。若欲成就蘇法者。七兩為上法。五兩為中法。三兩為下法。若欲成就灰法者
【現代漢語翻譯】 現代漢語譯本： 那些人貪圖昂貴的貨物，不計較價格是否合理，而是用其他物品來換取。有時他們會自覺地增加自己的力量，能夠忍受飢餓和寒冷，並顯現出各種奇異的現象。當他們這樣做的時候，他們所換取的物品，會根據其本身的品質分為上、中、下品，他們總是選取最好的。按照正法得到這些物品后，應該更加精進地修作成就之法。
《蘇悉地羯羅經》凈物品第三十一
再次，現在講述凈化各種物品的方法。用五凈（牛尿、牛糞、牛奶、酥油、酸奶）來清洗。不應該清洗的物品，用五凈灑之，並觀察物品的量。用五凈和藥末混合。雌黃和牛奶混合製成藥末，硃砂和牛尿混合製成藥末，牛黃和酥油混合製成藥末，彩色顏料和牛奶混合調和。只有安膳那藥（一種眼藥），需要空治後製成藥末。刀輪等物品，用牛糞水清洗。其餘所說的應該清洗的物品等，先用牛尿清洗，然後用胡麻水清洗，再用香水清洗。其餘各種物品，世俗常用的，應該用水清洗，或者用香水清洗后，再用諸事真言水灑凈，然後用部心真言水灑凈，再用部母真言水灑凈。但凡應該清洗的物品，先用五凈清洗，然後用胡麻水清洗，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》物量品第三十二
再次，廣泛講述成就物品的量。成就物品包括身體的莊嚴具、各種器仗、各種衣服，按照世俗常用的方法來確定用量。將物品處理成精細的粉末，用來修作成就之法。如果想要成就雌黃法，五兩為上品，三兩為中品，一兩為下品。如果想要成就牛黃法，一兩為上品，半兩為中品，一分為下品。如果想要成就雄黃法，二兩為上品，一兩為中品，半兩為下品。如果想要成就安膳那法，三分（一兩的三分之一）為上品，二分為中品，一分為下品。如果想要成就酥油法，七兩為上品，五兩為中品，三兩為下品。如果想要成就灰法，
【English Translation】 English version: Those who covet expensive goods, do not consider whether the price is reasonable, but exchange them for other items. Sometimes they consciously increase their power, able to endure hunger and cold, and manifest various strange phenomena. When they do so, the items they exchange for are divided into superior, medium, and inferior grades according to their inherent qualities, and they always choose the best. After obtaining these items according to the Dharma, they should be even more diligent in practicing the accomplishment method.
Susiddhikara Sutra, Chapter 31: Purification of Articles
Furthermore, now I will explain the method of purifying various articles. Use the five pure substances (cow urine, cow dung, milk, ghee, and yogurt) to wash them. For items that should not be washed, sprinkle them with the five pure substances and observe the quantity of the items. Mix the five pure substances with medicinal powders. Mix orpiment with milk to make a powder, mix cinnabar with cow urine to make a powder, mix bezoar with ghee to make a powder, and mix colored pigments with milk. Only Anjana (a type of eye medicine) needs to be treated in emptiness and then made into a powder. Items such as the knife wheel should be washed with cow dung water. For the remaining items that should be washed, first wash them with cow urine, then wash them with sesame water, and then wash them with fragrant water. For other various items that are commonly used in the world, they should be washed with water, or washed with fragrant water, and then purified by sprinkling them with water infused with the Sarvakarma mantra, then purified by sprinkling them with water infused with the Heart mantra of the Family, and then purified by sprinkling them with water infused with the Mother mantra of the Family. But for all items that should be washed, first wash them with the five pure substances, then wash them with sesame water, and then wash them with fragrant water. All items that should be purified should be done in this way.
Susiddhikara Sutra, Chapter 32: Quantity of Articles
Furthermore, I will extensively explain the quantity of articles for accomplishment. The articles for accomplishment include bodily ornaments, various implements, and various clothes, and the quantity should be determined according to the commonly used methods in the world. Process the items into fine powders and use them to practice the accomplishment method. If you want to accomplish the orpiment method, five lianas is the superior grade, three lianas is the medium grade, and one liana is the inferior grade. If you want to accomplish the bezoar method, one liana is the superior grade, half a liana is the medium grade, and one bhaga is the inferior grade. If you want to accomplish the realgar method, two lianas is the superior grade, one liana is the medium grade, and half a liana is the inferior grade. If you want to accomplish the Anjana method, three bhagas is the superior grade, two bhagas is the medium grade, and one bhaga is the inferior grade. If you want to accomplish the ghee method, seven lianas is the superior grade, five lianas is the medium grade, and three lianas is the inferior grade. If you want to accomplish the ash method,
。五兩為上法。三兩為中法。二兩為下法。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三十三
複次廣說成就諸物。秘密妙法。令速悉地。若欲起首成就法者。先應備辨諸悉地具。以護摩法。加威本尊真言。及自灌頂。作灌頂漫荼羅。如法供養。作灌頂已。然後起首作成就法。若作大灌頂漫荼羅者。能得成就一切諸事。如前所說明王漫荼羅。凈地等法皆應如是。其漫荼羅。頓方四角安置四門。其量八肘。或七或五。唯開西門界道五色。如法畫飾。如其臺量。次外減半。次外準然。於此西面。四肘之外。復作一漫荼羅。其量五肘或四或三。唯開東門。或如根本大漫荼羅。灌頂處所。減半而作。凡漫荼羅地勢。皆北下卸。說為吉祥。但漫荼羅地勢。北下卸者。說為最勝。或用一種彩色畫之。於四角外。作三肘拔折羅。于中臺內。如法畫作八葉蓮華。諸漫荼羅亦應如是。蓮華葉外。周匝畫作吉祥妙
【現代漢語翻譯】 現代漢語譯本：五兩為上等方法，三兩為中等方法，二兩為下等方法。如果想要成就鬱金香法，用雌黃來衡量。在安怛陀那法（Antaradhana，隱沒）中，所說的種種丸藥成就法，其數量需要製作二十一丸為上等方法，十五丸為中等方法，七丸為下等方法。在本法中，如果各種物品的量少，應該增加其數量，或者依照總的量，或者如同本法。或者按照世間所珍貴的物品，數量多少也可以依照它。應該考慮唸誦的功力，以及觀察同伴的多少，應當具備。如同本尊恩惠眷顧的境界那樣多，任何情況都可以成就。悉地（Siddhi，成就）之法有上、中、下三種，各種物品的數量也是這樣。
《蘇悉地羯羅經》灌頂壇品第三十三
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，首先應該準備好各種悉地（Siddhi，成就）的器具，用護摩（Homa，火供）法，增加本尊真言的威力，以及進行自我灌頂。製作灌頂曼荼羅（Mandala，壇場），如法供養。完成灌頂后，然後開始作成就法。如果製作大的灌頂曼荼羅，能夠得到成就一切諸事。如同前面所說明的明王曼荼羅，凈地等方法都應該這樣做。這個曼荼羅，四方四角安置四門，其大小為八肘，或者七肘，或者五肘，只開啟西門，用五種顏色劃分界線，如法畫飾。按照壇的大小，依次向外減半，再向外也照此辦理。在這個西面，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，只開啟東門。或者如同根本大曼荼羅，灌頂的處所，減半而製作。凡是曼荼羅的地勢，都向北傾斜，這被認為是吉祥的。但是曼荼羅的地勢，向北傾斜的，被認為是最好的。或者用一種顏色來畫它。在四個角外，製作三肘的拔折羅（Vajra，金剛杵）。在中心臺內，如法畫作八葉蓮華。各種曼荼羅也應該這樣做。在蓮華葉外，周圍畫作吉祥妙。
【English Translation】 English version: Five liang (a unit of weight) is the superior method, three liang is the middle method, and two liang is the inferior method. If you wish to accomplish the Turmeric Incense Method, measure it against Realgar. In the Antaradhana (disappearance) method, regarding the various pill accomplishment methods mentioned, the number of pills to be made should be twenty-one for the superior method, fifteen for the middle method, and seven for the inferior method. In this method, if the quantity of various items is small, their 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 based on it. One should consider the power of recitation and observe the number of companions, which should be complete. As much as the realm of the deity's grace and favor, anything can be accomplished. The Siddhi (accomplishment) methods have superior, middle, and inferior levels, and the quantities of various items are also like this.
Susiddhikara Sutra, Chapter 33: The Abhisheka Mandala
Furthermore, extensively explain the secret and wonderful methods for accomplishing various items, enabling swift accomplishment. If you wish to begin the accomplishment method, you should first prepare all the Siddhi (accomplishment) implements, use the Homa (fire offering) method to increase the power of the deity's mantra, and perform self-Abhisheka (initiation). Create an Abhisheka Mandala (sacred circle), and make offerings according to the Dharma. After completing the Abhisheka, then begin the accomplishment method. If you create a large Abhisheka Mandala, you can achieve all things. As explained earlier regarding the Vidyaraja (wisdom king) Mandala, the purification of the ground and other methods should all be done in this way. This Mandala should have four gates placed at the four corners, its size being eight cubits, or seven, or five. Only the west gate should be opened, and the boundary paths should be decorated 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 this west side, beyond four cubits, create another Mandala, its size being five cubits, or four, or three. Only the east gate should be opened. Or like the fundamental great Mandala, the place for Abhisheka should be made by halving it. All Mandala terrains should slope downwards to the north, which is said to be auspicious. However, a Mandala terrain that slopes downwards to the north is said to be the most excellent. Or use one color to paint it. Outside the four corners, create three-cubit Vajras (thunderbolt scepter). Inside the central platform, draw an eight-petaled lotus flower according to the Dharma. All Mandalas should also be done in this way. Outside the lotus petals, draw auspicious and wonderful things all around.
印。於四門中。畫拔折羅。復于諸角。安吉祚瓶。于外灌頂漫荼羅亦如是作。凡欲灌頂。必須四種所置瓶處。並衛界角。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。應知此法最為秘密。所持真言不識名號。及部不貫者。應安一瓶。名辨諸事。或安成就義利之瓶。或安一瓶名諸真言。次外東面畫佛頂印。右邊部母印。左邊部心印。次右鑠底印。次左牙印。次右阿難。次左須菩提。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。次左金剛棓印。諸餘真言及明等印。左右安置。乃至兩角。次於西面門南。畫梵王印及梵吉祥明王並諸眷屬。乃至南角門北畫嚕達羅神印及妃印並諸眷屬。乃至北角。次第三漫荼羅門。畫八方神各與眷屬。令滿其位。于第二漫荼羅門外。右邊畫難陀龍王。左邊跋難陀龍王。于第三漫荼羅門外。右邊畫孫陀龍王。左邊優婆孫陀龍王。漫荼羅外。畫甘露瓶印。如是作漫荼羅法供
【現代漢語翻譯】 現代漢語譯本： 在四個門中，繪製金剛杵（vajra）。又在各個角落，安放吉祥寶瓶（mangala-kalasha）。在外面的灌頂曼荼羅（abhiseka-mandala）也同樣製作。凡是想要進行灌頂，必須有四種放置寶瓶的地方，以及衛護的角落。根據所持誦的真言（mantra）以及明咒（vidya）等，在其壇城內，繪製本尊的印（mudra），並且放置一個寶瓶。所持誦的真言，根據其部類，繪製本尊主印。所謂佛頂（Buddha-usnisa）、蓮花（padma）、金剛（vajra），應當知道此法最為秘密。所持誦的真言不認識名號，以及部類不貫通的，應當安放一個寶瓶，名為辨諸事。或者安放成就義利之瓶，或者安放一個寶瓶名為諸真言。其次，外面的東面，繪製佛頂印。右邊是部母印（kula-mata-mudra），左邊是部心印（kula-hrdaya-mudra）。其次，右邊是鑠底印（shakti-mudra），其次，左邊是牙印（danta-mudra）。其次，右邊是阿難（Ananda），其次，左邊是須菩提（Subhuti）。其餘的真言以及明咒等的印，左右安置，乃至兩個角落。其次，在北面，繪製觀自在菩薩（Avalokitesvara）印。右邊是部母印，左邊是部心印。其次，右邊是落澀彌印（Lakshmi-mudra），其次，左邊是多羅印（Tara-mudra）。其次，右邊是成就義菩薩印，其次，左邊是大勢至菩薩（Mahasthamaprapta）印。其餘的真言以及明咒等的印，左右安置，乃至兩個角落。其次，在南面，繪製金剛印。右邊是部母印，左邊是部心印。其次，右邊是金剛拳印（vajra-fist-mudra），其次，左邊是食金剛印（vajra-eating-mudra）。其次，右邊是金剛杵印，其次，左邊是金剛棒印（vajra-club-mudra）。其餘的真言以及明咒等的印，左右安置，乃至兩個角落。其次，在西面門的南邊，繪製梵天（Brahma）印以及梵吉祥明王（Brahma-mangala-vidyaraja）以及諸眷屬。乃至南角門的北邊，繪製嚕達羅神（Rudra）印以及妃印以及諸眷屬，乃至北角。其次，第三個曼荼羅門，繪製八方神各與眷屬，令其充滿位置。在第二個曼荼羅門外，右邊繪製難陀龍王（Nanda-nagaraja），左邊跋難陀龍王（Upananda-nagaraja）。在第三個曼荼羅門外，右邊繪製孫陀龍王（Sundara-nagaraja），左邊優婆孫陀龍王（Upasundara-nagaraja）。曼荼羅外，繪製甘露瓶印（amrita-kalasha-mudra）。如此製作曼荼羅法供。
【English Translation】 English version: In the four gates, draw the vajra (thunderbolt). Also, in each corner, place auspicious vases (mangala-kalasha). The outer abhiseka-mandala (initiation mandala) should also be made in the same way. Whenever an abhiseka is desired, there must be four places for placing vases, as well as guarded corners. According to the mantra and vidya (knowledge-mantra) recited, within the mandala, draw the mudra (seal) of the principal deity and place a vase. According to the class of the mantra recited, draw the principal mudra of the deity. These are the Buddha-usnisa (Buddha's crown protrusion), the padma (lotus), and the vajra (thunderbolt). Know that this method is the most secret. If the name and class of the mantra recited are not known, then place a vase called 'Discerning All Matters.' Or place a vase for 'Accomplishing Meaning and Benefit,' or place a vase called 'All Mantras.' Next, on the outer eastern side, draw the Buddha-usnisa mudra. On the right is the kula-mata-mudra (family mother mudra), and on the left is the kula-hrdaya-mudra (family heart mudra). Next, on the right is the shakti-mudra (power mudra), and next, on the left is the danta-mudra (tooth mudra). Next, on the right is Ananda, and next, on the left is Subhuti. The mudras of other mantras and vidyas are placed on the left and right, up to the two corners. Next, on the northern side, draw the Avalokitesvara (the Bodhisattva of compassion) mudra. On the right is the kula-mata-mudra, and on the left is the kula-hrdaya-mudra. Next, on the right is the Lakshmi-mudra (goddess of fortune mudra), and next, on the left is the Tara-mudra (goddess of salvation mudra). Next, on the right is the mudra of the Bodhisattva of Accomplishing Meaning, and next, on the left is the Mahasthamaprapta (the Bodhisattva of great power) mudra. The mudras of other mantras and vidyas are placed on the left and right, up to the two corners. Next, on the southern side, draw the vajra mudra. On the right is the kula-mata-mudra, and on the left is the kula-hrdaya-mudra. Next, on the right is the vajra-fist-mudra, and next, on the left is the vajra-eating-mudra. Next, on the right is the vajra mudra, and next, on the left is the vajra-club-mudra. The mudras of other mantras and vidyas are placed on the left and right, up to the two corners. Next, on the southern side of the western gate, draw the Brahma (creator god) mudra and the Brahma-mangala-vidyaraja (auspicious knowledge king of Brahma) and all their retinue. Up to the northern side of the southern corner gate, draw the Rudra (storm god) mudra and his consort's mudra and all their retinue, up to the northern corner. Next, in the third mandala gate, draw the eight directional deities, each with their retinue, filling their positions. Outside the second mandala gate, on the right, draw Nanda-nagaraja (Nanda dragon king), and on the left, Upananda-nagaraja (Upananda dragon king). Outside the third mandala gate, on the right, draw Sundara-nagaraja (Sundara dragon king), and on the left, Upasundara-nagaraja (Upasundara dragon king). Outside the mandala, draw the amrita-kalasha-mudra (nectar vase mudra). Thus, perform the mandala offering.
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。為息諸災難故。應作扇底迦事。應以當部成辨諸事真言。作阿毗遮嚕迦事。或用甘露瓶真言。通三部用。應以當部心明。作補瑟徴迦事。應以當部母明。作扇底迦事。于漫荼羅所集聖者一切諸天。各各以本真言。而作三種護摩。或以成辨一切事真言而作護摩。其護摩處。漫荼羅南門東作。如護摩法。蘇等諸物。以三事真言。各祀百遍。或加其數。為欲加威諸真言故。應作如是三種護摩。次為三部諸真言等。各祀七遍。其三部主應加數祀。或但三部各祀百遍。如不辨者。七遍三遍亦得滿足。所持真言主。于臺漫荼羅內部尊之下安置。于漫荼羅外東面。別安訶利帝母。南面安置輸利尼。西面安置翳迦勢吒。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。為軍荼利所安置瓶。亦須用彼真言加被。于臺漫荼羅東面兩角。所安置瓶。東北角者。以部心真言。東南角者。用部母真言。西北角者。用能辨諸真言。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
【現代漢語翻譯】 現代漢語譯本： 供養者應當如法進行三種護摩（Homa，一種祭祀儀式）。爲了遣除毗那夜迦（Vinayaka，像頭神）的障礙，應當進行阿毗遮嚕迦（Abhicaruka，降伏法）之事。爲了自身利益，應當進行補瑟徴迦（Paustika，增益法）之事。爲了平息各種災難，應當進行扇底迦（Santika，息災法）之事。應當使用相應本部的成就諸事真言，來進行阿毗遮嚕迦之事，或者使用甘露瓶真言，此真言可通用三部。應當使用相應本部的心咒（心明），來進行補瑟徴迦之事。應當使用相應本部的母咒（母明），來進行扇底迦之事。對於曼荼羅（Mandala，壇城）中所聚集的聖者和一切諸天，各自以其本真言，而作三種護摩，或者以成就一切事真言而作護摩。護摩的地點，在曼荼羅南門東側進行，按照護摩的儀軌，用酥油等物品，以三種真言，各自祭祀一百遍，或者增加其數量，爲了增加諸真言的威力。應當作如是的三種護摩。接下來為三部諸真言等，各自祭祀七遍，三部主應當增加祭祀的次數，或者僅僅三部各自祭祀一百遍。如果不能辨別，祭祀七遍或三遍也可以滿足。所持的真言主，安置在臺曼荼羅內部本尊的下方。在曼荼羅外的東面，另外安置訶利帝母（Hariti，鬼子母）。南面安置輸利尼（Srini）。西面安置翳迦勢吒（Ekajata）。北面安置句吒嚙利（Kuta-ghni）。隨順他們所喜愛的而進行奉獻。如法供養諸真言之後，以及護摩之後，先前安置的瓶子，根據所要進行的法事，誦唸相應的真言，而用以加持。在本尊前所安置的瓶子，也用本尊的真言而加持之。臺內的瓶子，應用明王真言而作加持。當門，為軍荼利（Kundali，金剛）所安置的瓶子，也必須用他的真言加持。在臺曼荼羅東面的兩個角上，所安置的瓶子，東北角上的瓶子，用部心真言，東南角上的瓶子，用部母真言，西北角上的瓶子，用能辨諸真言，西南角上的瓶子，用一切真言。像這樣加持這些瓶子之後，以及供養之後，接下來應當右繞。
【English Translation】 English version: The offerer should perform three types of Homa (a sacrificial ritual) according to the proper procedure. To remove the obstacles of Vinayaka (the elephant-headed god), one should perform Abhicaruka (subjugation rites). For one's own benefit, one should perform Paustika (prosperity rites). To pacify all calamities, one should perform Santika (pacification rites). One should use the mantra for accomplishing all matters of the respective family to perform Abhicaruka rites, or use the Amrita-kalasha (nectar vase) mantra, which is applicable to all three families. One should use the heart mantra (heart-illumination) of the respective family to perform Paustika rites. One should use the mother mantra (mother-illumination) of the respective family to perform Santika rites. For all the holy beings and all the deities gathered in the Mandala (sacred circle), each should be offered three types of Homa with their respective mantras, or Homa should be performed with the mantra for accomplishing all matters. The location for the Homa should be to the east of the south gate of the Mandala, according to the Homa ritual. Ghee and other substances should be offered one hundred times each with the three mantras, or increase the number, in order to increase the power of the mantras. One should perform these three types of Homa in this way. Next, each of the mantras of the three families should be offered seven times, and the lords of the three families should be offered more times, or only the three families should each be offered one hundred times. If one cannot distinguish, offering seven or three times is also sufficient. The main mantra that is held should be placed below the principal deity inside the platform Mandala. Outside the Mandala, on the east side, Hariti (the demon mother) should be placed separately. Srini should be placed on the south side. Ekajata should be placed on the west side. Kuta-ghni should be placed on the north side. Offerings should be made according to their preferences. After the mantras have been duly offered and the Homa has been performed, the previously placed vase should be blessed by reciting the corresponding mantra according to the purpose of the ritual. The vase placed in front of the principal deity should also be blessed with the mantra of the principal deity. The vase placed at the gate for Kundali (the Vajra) must also be blessed with his mantra. The vases placed on the two corners of the east side of the platform Mandala, the vase on the northeast corner should be blessed with the heart mantra of the family, the vase on the southeast corner should be blessed with the mother mantra of the family, the vase on the northwest corner should be blessed with the mantra that can distinguish all mantras, and the vase on the southwest corner should be blessed with all mantras. After these vases have been blessed in this way, and after the offerings have been made, one should then circumambulate clockwise.
。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花鬘及寶。置於瓶內。新帛繒彩。用纏其頸。諸灌頂法皆應如是。即令同伴灌行者頂。其同伴者。皆須持誦如法清凈。或求阿阇梨。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。復為息諸障故。應作護摩已。便即發遣。或於凈處。但一彩色作小漫荼羅。極令方正。其量二肘。安置三部大印西面槊印。如前安置凈瓶。如法灌頂。能離諸障。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三十四
複次如法灌頂畢已。應作護摩。經三七日或一七日。或經一月。或隨其成就相應。或於本法所說。每日三時。用蘇蜜酪和以胡麻。應作護摩。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。[木*為]按其物。以牛黃水或白芥子。灑散物上。及於節日。加諸供具。奉獻彼物。若白月成者。取十五日。若黑月成者。取十四日。如斯作法。光顯其物。皆用部母真言。復重加諸花香花鬘等物供養。以香涂手。置茅草環。按所成物。畢夜持誦
。于夜三時誦百八遍。如斯光顯成就之物。從始至終皆應如是。若具此法速得成就。
佛部光顯真言曰。
唵(同上)(一)諦惹塞(增乙反)尾你(二)悉睇娑(去)馱野(三)虎(二合)𤙖㧊(四)
蓮華部光顯真言曰。
唵(同上)(一)挹(奴立反)比(並己反)挹(同上)比(同上)你跛野(二)摩訶室利曳(三)莎嚩(去二合)訶(四)
金剛部光顯真言曰。
唵(同上)(一)入嚩攞入嚩攞野(二)畔度哩(三)莎嚩(去二合)訶(四)
於三部法。皆用赤羯啰微啰花。以真言持誦。散灑其物。或用忙落底花。或用白芥子。首末中間皆應如是。散沾其物。或有驚界及見異相。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。或作漫荼羅以為光顯。如前凈地。用五種色作漫荼羅。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。復于東面置
【現代漢語翻譯】 現代漢語譯本：在夜晚的第三個時辰誦唸一百零八遍。像這樣光顯成就之物，從開始到結束都應該這樣做。如果具備這個方法，就能迅速得到成就。
佛部光顯真言曰：
唵(om，種子字)(一) 諦惹塞(dǐ rě sè)(增乙反) 尾你(wěi nǐ)(二) 悉睇娑(xī dì suō)(去) 馱野(tuó yě)(三) 虎(hū)(二合) 𤙖㧊(pēng pǒ)(四)
蓮華部光顯真言曰：
唵(om，種子字)(一) 挹(yì)(奴立反) 比(bǐ)(並己反) 挹(yì)(同上) 比(bǐ)(同上) 你跛野(nǐ bǒ yě)(二) 摩訶室利曳(mó hē shì lì yì)(三) 莎嚩(suō pó)(去二合) 訶(hē)(四)
金剛部光顯真言曰：
唵(om，種子字)(一) 入嚩攞入嚩攞野(rù pó la rù pó la yě)(二) 畔度哩(pàn dù lī)(三) 莎嚩(suō pó)(去二合) 訶(hē)(四)
在三部法中，都使用赤羯啰微啰花（chì jié la wēi luó huā）。用真言持誦，散灑在那些物品上。或者用忙落底花（máng luò dǐ huā），或者用白芥子。從頭到尾中間都應該這樣做，散沾在那些物品上。或者有驚嚇的境界以及見到奇異的景象，也像這樣散灑。臨近要成就的時候也像這樣散灑，便能成就光顯。如果想要成就蘇（sū）等物品，用真言香水，灑在那些物品上，便能成就光顯。用這樣的方法來光顯物品，即使沒有成就也不應該間斷。或者製作曼荼羅（màn tú luó）來作為光顯。像前面所說的凈地，用五種顏色製作曼荼羅，它的尺寸是四肘，並且開一個門。內院東面先放置輪印（lún yìn），東北角放置缽印（bō yìn），東南角放置袈裟印（jiā shā yìn）。其次在北面放置蓮華印（lián huā yìn），在西北角放置灘拏棓印（tān ná bèi yìn），在東北角放置軍持瓶印（jūn chí píng yìn）。其次在南面放置拔折羅印（bá zhé luó yìn），在東南角放置檗那棓印（bò nà bèi yìn），在西南角放置羯攞賒瓶印（jié la shē píng yìn）。在西面放置金剛鉤印（jīngāng gōu yìn）和金剛拳印（jīngāng quán yìn），在西南角放置計利吉羅印（jì lì jí luó yìn），在西北角放置遜婆印（xùn pó yìn）。再在東面放置……
【English Translation】 English version: Recite one hundred and eight times during the third watch of the night. Such objects of radiant accomplishment should be treated in this way from beginning to end. If one possesses this method, one will quickly attain accomplishment.
The radiant mantra of the Buddha family says:
Om (seed syllable)(one) Tirase (Di re se) (two) Siddhi Sadhaya (three) Hum Pheng Po (four)
The radiant mantra of the Lotus family says:
Om (seed syllable)(one) Yibe Yibe Ni Baya (two) Maha Shriye (three) Svaha (four)
The radiant mantra of the Vajra family says:
Om (seed syllable)(one) Jvala Jvalaya (two) Panduri (three) Svaha (four)
In the practices of the three families, use red Karavira flowers. Recite the mantra and scatter it on the objects. Or use Mangalati flowers, or white mustard seeds. From beginning to end, and in the middle, it should be done like this, scattering and sprinkling on the objects. Or if there are frightening realms or strange sights, scatter in this way as well. When approaching accomplishment, scatter in this way as well, and it will become radiant. If you want to accomplish objects such as Su, use mantra-infused fragrant water to sprinkle on the objects, and they will become radiant. Use this method to make objects radiant; even if it is not accomplished, do not interrupt it. Or create a mandala to serve as radiance. As mentioned before, purify the ground and use five colors to create a mandala, four cubits in size, with one door. In the inner courtyard, first place the Wheel Mudra on the east side, the Bowl Mudra in the northeast corner, and the Kasaya Mudra in the southeast corner. Next, place the Lotus Mudra on the north side, the Staff Mudra in the northwest corner, and the Kundika Mudra in the northeast corner. Next, place the Vajra Mudra on the south side, the Badana Staff Mudra in the southeast corner, and the Kalasha Vase Mudra in the southwest corner. On the west side, place the Vajra Hook Mudra and the Vajra Fist Mudra, the Kilikila Mudra in the southwest corner, and the Sumba Mudra in the northwest corner. Again, place on the east side...
輪。右邊置佛眼部母印。又于北面蓮花印。右邊置半拏啰嚩思寧部母印。次於南面置拔折羅印右邊置忙莽計部母印。次於漫荼羅門外。如前所說。置能摧諸難軍荼利印。依前供養。復于北面置六臂印。馬頭印。多羅印。戰捺啰印。及於當部。所有眷屬次第安置。其形皆白。復于東面置如來鑠底印。帝殊啰施印。無能勝明王印。無能勝妃印。復于南面。于當部內所有眷屬。次第安之。然于西面。隨意安置三部諸印。次於外院。置俱尾羅等八方大神。于其空處。任置三部內成辨諸事真言主等。次於中臺。置所持部主印。所成就物。隨於本法所說。置於其中。安其部主中臺上。其物東邊。置真言本所持印。其物西邊安護摩爐次於西邊持誦人坐。各各以本真言。依法召請。如前所說。次第供養畢。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。初且誦其真言。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。還安求請句。如是真言之中。三處上中下分。安置求請之句。最後安其虎𤙖泮吒莎(去)訶(去)字
【現代漢語翻譯】 現代漢語譯本： 在（曼荼羅的）右側放置佛眼部母印（Buddha-locani-mudra，代表佛眼的母性力量）。然後在北面放置蓮花印（Padma-mudra），右邊放置半拏啰嚩思寧部母印（Pandaravasini-mudra，觀音部的母性力量）。接下來在南面放置拔折羅印（Vajra-mudra，金剛印），右邊放置忙莽計部母印（Mamaki-mudra，金剛部的母性力量）。然後在曼荼羅門外，如前所述，放置能摧諸難軍荼利印（Kundali-mudra，能摧毀一切困難的軍荼利明王印）。依照之前的儀軌進行供養。然後在北面放置六臂印（Sadbhuja-mudra），馬頭印（Hayagriva-mudra），多羅印（Tara-mudra），戰捺啰印（Candra-mudra），以及該部所有眷屬，依次安置，他們的形象都是白色的。 然後在東面放置如來鑠底印（Tathagata-shakti-mudra，如來力量印），帝殊啰施印（Tejorashi-mudra，光明熾盛印），無能勝明王印（Aparajita-vidyaraja-mudra，無能戰勝明王印），無能勝妃印（Aparajita-vidyarajni-mudra，無能戰勝明妃印）。然後在南面，將該部內所有眷屬，依次安置。然後在西面，隨意安置三部諸印。 然後在外院，安置俱尾羅（Kuvera，財神）等八方大神。在空餘的地方，隨意安置三部內能成就諸事的真言主等。然後在中央的壇臺上，放置所持部主印（本尊印），以及所成就之物，按照本法所說，放置在其中。將部主安放在中央的壇臺上，在所成就之物的東邊，放置真言本所持印。在所成就之物的西邊，安置護摩爐。然後在西邊，持誦人就坐。各自以本真言，依法召請。如前所述，依次供養完畢。以三部母明（三部母真言），依次護摩，光顯其物。然後以本真言護摩，而作光顯。在諸光顯法中，護摩最為殊勝。凡是初次護摩，先以部母明，持誦香水，灑凈其物。護摩完畢，也這樣灑凈，或者用忙莽計心明（Mamaki-hrdaya-mantra），或者用四字明王真言（Caturaksara-vidyaraja-mantra），通用於三部，護摩而作光顯。隨著所用的真言，為護摩者，首先誦其真言，然後誦求請之句，再中間誦其真言，再誦求請之句，最後也誦其真言，還安求請句。像這樣在真言之中，三處上中下分，安置求請之句。最後安其虎𤙖泮吒莎訶（Hum Phat Svaha）字。
【English Translation】 English version: On the right side (of the mandala), place the Buddha-locani-mudra (seal of the Buddha-eye mother). Then, on the north side, place the Padma-mudra (lotus seal), and to its right, place the Pandaravasini-mudra (seal of the Pandaravasini mother, representing the maternal power of the Lotus family). Next, on the south side, place the Vajra-mudra (diamond seal), and to its right, place the Mamaki-mudra (seal of the Mamaki mother, representing the maternal power of the Vajra family). Then, outside the mandala gate, as previously described, place the Kundali-mudra (seal of Kundali Vidyaraja, who destroys all difficulties). Perform offerings according to the previous ritual. Then, on the north side, place the Sadbhuja-mudra (six-armed seal), Hayagriva-mudra (horse-headed seal), Tara-mudra (Tara seal), Candra-mudra (moon seal), and all the retinue belonging to that family, arranging them in order, all of them being white in appearance. Then, on the east side, place the Tathagata-shakti-mudra (seal of the Tathagata's power), Tejorashi-mudra (seal of the radiant light), Aparajita-vidyaraja-mudra (seal of the invincible wisdom king), and Aparajita-vidyarajni-mudra (seal of the invincible wisdom queen). Then, on the south side, arrange all the retinue belonging to that family in order. Then, on the west side, freely arrange the seals of the three families. Then, in the outer courtyard, place the eight great deities of the directions, such as Kuvera (god of wealth). In the empty spaces, freely place the mantra lords who accomplish various tasks within the three families. Then, on the central platform, place the seal of the principal deity of the family being practiced, and the object to be accomplished, placing them within according to what is described in the original method. Place the principal deity of the family on the central platform, and to the east of the object to be accomplished, place the seal held by the original mantra. To the west of the object to be accomplished, place the homa (fire ritual) hearth. Then, on the west side, the practitioner sits. Each one invokes according to the Dharma with their own mantra. As previously described, complete the offerings in order. Perform homa in order with the three family mother mantras (mantras of the three family mothers), illuminating the object. Then, perform homa with the original mantra, thus creating illumination. Among all the methods of illumination, homa is the most supreme. Whenever performing homa for the first time, first purify the object by sprinkling it with fragrant water while reciting the family mother mantra. After the homa is completed, sprinkle it in the same way, or use the Mamaki-hrdaya-mantra (Mamaki's heart mantra), or the Caturaksara-vidyaraja-mantra (four-syllable wisdom king mantra), which is used in common for the three families, performing homa to create illumination. Depending on the mantra used, for the one performing the homa, first recite the mantra, then recite the phrase of supplication, then in the middle recite the mantra again, then recite the phrase of supplication again, and finally recite the mantra again, also placing the phrase of supplication. In this way, within the mantra, in three places, upper, middle, and lower, place the phrase of supplication. Finally, place the syllables Hum Phat Svaha.
所謂阇嚩(二合放光) 攞阇嚩(引二合)攞也(合放況) 悉地(成) 娑(去)馱也(合成) 你(去)卑*也 你(去)跛耶(合威耀) 你(去)跛跢(去二合)南(諸威耀者) 帝阇也(潤澤) 帝阇也(合潤澤) 拔馱也(合增長) 忙尾覽摩(莫延遲) 阿(去)尾賒(遍入) 啰乞沙(二合護持) 散你(輕)甜(合瑞現前) 俱(上)嚕(最) 𤙖泮吒莎(去)訶(去)。
以如是等求請之句。光顯其物。前後中間。種種重說亦無所妨。護摩畢已。次應持誦白羯啰尾羅花。散其物上。而作光顯。或持誦赤羯啰尾羅花。或用白芥子。或用蘇摩那花。而作光顯。先用涂香涂手。以按其物。次以諸花持誦。而散白芥子。次燒香薰之。次後持誦香水而灑。應知如是次第。初中后夜三時。以本藏主真言。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。
蘇悉地羯羅經卷下
【現代漢語翻譯】 現代漢語譯本： 所謂阇嚩（二合放光，指光明），攞阇嚩攞也（引二合放光況，指光明顯現），悉地（成，指成就），娑馱也（合成，指圓滿），你[卑*也]（去威耀，指威光），你跛耶（合威耀，指威嚴），你跛跢南（去二合諸威耀者，指具有威光者），帝阇也（潤澤，指光彩），帝阇也（合潤澤，指光澤），拔馱也（合增長，指增長），忙尾覽摩（莫延遲，指不要延遲），阿尾賒（去遍入，指普遍進入），啰乞沙（二合護持，指保護），散你甜（輕合瑞現前，指吉祥顯現），俱嚕（上最，指最勝），𤙖泮吒莎訶（去）。
以這樣的祈請語句，光顯其物。前後中間，種種重複述說也沒有妨礙。護摩完畢后，接著應當持誦白羯啰尾羅花（白色夾竹桃花），散在其物上，而作光顯。或者持誦赤羯啰尾羅花（紅色夾竹桃花），或者用白芥子，或者用蘇摩那花（素馨花），而作光顯。先用涂香涂手，以按其物。接著以諸花持誦，而散白芥子。然後燒香薰之。之後持誦香水而灑。應當知道這樣的次第。初中后夜三時，以本藏主真言，持誦香水真言而灑。接著誦本持真言，而灑完畢后，如前護摩唸誦，乃至日出。具備此法者，迅速得到成就。如此光顯諸物，以及光顯自身，決定迅速得到成就於物。其物縱然很少，也獲得大的效驗。具備此法者，其物增多以及得到清凈。因此應當作光顯之法。此名一切成就秘密之法。于諸節日，應當作如是光顯之法。其餘日子隨時而作光顯。唸誦遍數滿了以後，想要作成就法時，先應當初夜具作光顯之法，然後成就。
《蘇悉地羯羅經》卷下
【English Translation】 English version: So-called Dhvajavara (two combined, emitting light, referring to brightness), Ladhvajavalaya (extended two combined, emitting light condition, referring to the manifestation of light), Siddhi (accomplishment, referring to achievement), Sadhaya (combined accomplishment, referring to perfection), Ni[bi*ya] (gone, majesty, referring to majestic light), Nipaya (combined majesty, referring to dignity), Nipatana (gone two combined, all majestic ones, referring to those with majestic light), Tejaya (luster, referring to radiance), Tejaya (combined luster, referring to gloss), Vardhaya (combined increase, referring to growth), Mavirama (do not delay, referring to not delaying), Avesha (gone, pervasive entry, referring to universally entering), Raksha (two combined, protection, referring to guarding), Sannititam (light combined, auspicious manifestation, referring to auspicious appearance), Kuru (supreme, referring to the most excellent), Hum Phat Svaha (gone).
With such sentences of supplication, illuminate the object. Before, after, and in between, repeating in various ways is not a hindrance. After the Homa is completed, then one should recite while holding white Karavira flowers (white oleander), scattering them on the object, and thus illuminating it. Or recite while holding red Karavira flowers (red oleander), or use white mustard seeds, or use Sumanas flowers (jasmine), and thus illuminate it. First, apply perfumed ointment to the hands, to press the object. Then, with various flowers, recite and scatter white mustard seeds. Then, burn incense to fumigate it. After that, recite and sprinkle fragrant water. One should know this sequence. In the first, middle, and last parts of the night, at these three times, with the mantra of the main deity of the Mandala, recite the mantra of fragrant water and sprinkle it. Then recite the original mantra, and after sprinkling is completed, perform Homa and recitation as before, until sunrise. One who possesses this method will quickly attain accomplishment. Thus illuminating all objects, and illuminating oneself, one will surely and quickly attain accomplishment with the object. Even if the object is very small, one will obtain great results. One who possesses this method will have the object 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 should perform illumination at any time. After the number of recitations is completed, when one wishes to perform the method of accomplishment, one should first perform the method of illumination fully in the first part of the night, and then accomplish it.
Susiddhikara Sutra, Lower Volume
應永二十五年八月二十三日大傳法院惠淳
【現代漢語翻譯】 現代漢語譯本： 應永二十五年八月二十三日，大傳法院惠淳（Hui Chun，人名）。
【English Translation】 English version: August 23rd, the 25th year of Ōei, Hui Chun (惠淳, personal name) of the Great Propagation Court.