T18n0895b_蘇婆呼童子請問經

大正藏第 18 冊 No. 0895b 蘇婆呼童子請問經

蘇磨呼童子請問經伴侶分第一卷上

爾時執金剛菩薩大藥叉將。威勝千日。一心而住。時大悲者蘇磨呼童子從坐而起。虔誠頂禮執金剛菩薩足已。欲問諸明主及真言等成就法故。作如是言。我見世間求真言者。節食持誦。專心勤苦。如是修行仍不成就。唯愿尊者。分別解說不成就因緣。尊者威德如盛日光。所演真言能破諸闇。復能衛護及滅諸罪。云何修因不復獲果。

所求真言上中下品種種悉地假使具修。亦不成就。若以依法不成就者。便棄真言而順無明。佛說以惠獲得寂滅。以癡覆惠不可療治。若說真言不獲成就。亦如覆惠無可治者。唯愿尊者。以大悲故。敷演真言。救脫眾生。彼若唸誦兼作護吽摩。云何明主不與成就。為法不具。為無力耶。為由時節。為有罪耶。為真言有加減耶。為供養法不具足耶。愿為眾生分別解說。時執金剛菩薩大藥叉將。當聞妙膊如是問已。須臾閉目而思惟。即轉手執妙拔折羅。悅目告視。作如是言。奇哉愍念諸眾生類。由如月光普照世間。緣汝此心極清凈故。已超一切諸大菩薩。菩提薩埵不求己樂。利有情故。能忍大苦。是故菩薩見眾生苦。菩薩亦苦。見眾生樂。菩薩亦樂。我知汝心終不為己。利

【現代漢語翻譯】現代漢語譯本

《蘇婆呼童子請問經》伴侶分第一卷上

爾時，執金剛菩薩（Vajrapani，佛教護法神）大藥叉將，威勢勝過千日之光，一心安住。當時，大悲者蘇磨呼童子（Sumohukumara）從座位起身，虔誠頂禮執金剛菩薩足后，爲了請問諸明主（Vidyaraja，明王）及真言（mantra）等成就之法，這樣說道：『我見世間求真言者，節食持齋，專心勤苦，如此修行仍然不能成就。唯愿尊者，分別解說不成就的因緣。尊者威德如盛日光，所演說的真言能破除諸黑暗，又能衛護並滅除諸罪。為何修習正因卻不能獲得果報？』

『所求的真言，無論是上、中、下品，種種悉地（siddhi，成就）假使都具足修習，仍然不能成就。如果因為依法修持卻不成就，便捨棄真言而順從無明（ignorance）。佛說以智慧獲得寂滅（nirvana），以愚癡覆蓋智慧則不可救治。如果說修持真言不能獲得成就，也如覆蓋智慧而無法醫治。唯愿尊者，以大悲心，敷演真言，救脫眾生。他們如果唸誦真言，兼作護摩（homa，火供），為何明主不給予成就？是因為法不完備？還是因為沒有力量？是因為時節不對？還是因為有罪業？是因為真言有加減錯誤？還是因為供養法不具足？愿為眾生分別解說。』

當時，執金剛菩薩大藥叉將，聽到蘇磨呼童子如此提問后，稍微閉目而思惟，隨即轉動手執妙拔折羅（vajra，金剛杵），喜悅地看著蘇磨呼童子，這樣說道：『奇哉！你愍念諸眾生，猶如月光普照世間。因為你此心極其清凈，已經超越一切諸大菩薩。菩提薩埵（bodhisattva）不求自己快樂，爲了利益有情眾生，能夠忍受大苦。所以菩薩見眾生苦，菩薩也感到苦；見眾生樂，菩薩也感到樂。我知道你的心終究不是爲了自己利益。』

【English Translation】 English version

Sūprahukakumāra Inquiry Sutra, Companion Section, Volume 1

At that time, Vajrapani (Holder of the Vajra, a Buddhist guardian deity) Bodhisattva, the great Yaksha general, whose power surpassed a thousand suns, remained with a focused mind. Then, the greatly compassionate Sūprahukakumāra (Sumohukumara) rose from his seat, reverently prostrated at the feet of Vajrapani Bodhisattva, and, desiring to inquire about the methods for achieving success with the Vidyarajas (Kings of Knowledge) and mantras, spoke thus: 'I see that those in the world who seek mantras fast and maintain discipline, focusing their minds and diligently striving, yet still do not achieve success. I beseech you, venerable one, to explain the causes of non-achievement. Your venerable power is like the brilliant sunlight, and the mantras you expound can dispel all darkness, protect, and extinguish all sins. Why is it that cultivating the right causes does not yield the expected results?'

'The mantras sought, whether of superior, middling, or inferior quality, and the various siddhis (achievements), even if cultivated completely, are still not attained. If, despite practicing according to the Dharma, success is not achieved, then they abandon the mantra and follow ignorance. The Buddha said that liberation is attained through wisdom, but ignorance obscures wisdom and cannot be cured. If it is said that practicing mantras does not lead to success, it is like obscured wisdom that cannot be healed. I beseech you, venerable one, out of great compassion, to expound the mantras and deliver sentient beings. If they recite mantras and perform homa (fire offering), why do the Vidyarajas not grant them success? Is it because the Dharma is incomplete? Or because there is no power? Is it due to the wrong timing? Or because of sins? Is it because the mantras have additions or omissions? Or because the methods of offering are incomplete? I beseech you to explain this in detail for the sake of sentient beings.'

At that time, Vajrapani Bodhisattva, the great Yaksha general, having heard Sūprahukakumāra's inquiry, closed his eyes briefly to contemplate, then turned his hand holding the wondrous vajra (thunderbolt scepter), and gazed at Sūprahukakumāra with delight, saying thus: 'How wondrous! You have compassion for all sentient beings, like the moonlight illuminating the world. Because your mind is exceedingly pure, you have already surpassed all the great Bodhisattvas. The Bodhisattva does not seek his own happiness, but for the benefit of sentient beings, is able to endure great suffering. Therefore, when the Bodhisattva sees the suffering of sentient beings, the Bodhisattva also feels suffering; when the Bodhisattva sees the happiness of sentient beings, the Bodhisattva also feels happiness. I know that your heart is ultimately not for your own benefit.'

眾生故。發如是問。是故須臾一心思惟。吾當為汝分別解說妙真言法。汝當諦聽。若有持誦我真言法。應如是作。先於諸佛深起恭敬。次發無上大菩提心。遠離貪瞋癡憍慢等。復於三寶兢懷珍重。亦應虔誠深恭敬我及以遵崇大金剛部。當須遠離殺盜邪淫忘言綺語惡口兩舌。亦不飲酒及以食肉。若有眾生行邪見者。以身口意雖作善業。以邪見故。變為不善。得雜染果。譬如營田依時節作。種子若燋。終不生芽。愚癡邪見亦復如是。假使行善。終不獲果。是故應當遠離邪見。恒依正見而不動搖。常須修行十善法者增長甚深微妙之法。若有天龍阿修羅等。及食血肉諸鬼等類。遊行世間損害有情。惱持誦者令心散亂。見修行我妙真言者。彼等自懷恐怖之心。此法與彼極相違故。惱修行者令使退心。欲令彼等不令損者。應須入此大三昧耶漫荼羅法。諸大聖眾及與諸天所居住處。是故名為大漫荼羅。亦復須入作諸事法妙漫荼羅。猶摧伏諸為障者使令調伏。是故慇勤如法入之。亦應須入最勝明主大漫荼羅。亦應須入諸真言主大漫荼羅。不應斷。譬如車乘。若闕輪輞。假令善御。終不能進。戒無勝法亦復如是。縱使勤行。終不增長。求成就者。又須勝伴。然彼伴侶須具惠。凈潔端嚴族姓家生。依法勇健調伏諸根。愛語樂舍。具大慈悲。

【現代漢語翻譯】現代漢語譯本因為眾生的緣故，才提出這樣的問題。因此，哪怕只用很短的時間一心一意地思惟，我也應當為你們分別解說這微妙的真言法。你們應當仔細聽好。如果有人要持誦我的真言法，應當這樣做：首先對諸佛生起深深的恭敬心，其次發起無上的大菩提心，遠離貪婪、嗔恨、愚癡、驕慢等等。還要對佛、法、僧三寶懷著珍重之心，也應當虔誠地深深恭敬我和遵崇大金剛部。必須遠離殺生、偷盜、邪淫、妄語、綺語、惡口、兩舌，也不要飲酒和吃肉。如果有的眾生持有邪見，即使以身、口、意做了善業，因為邪見的緣故，也會變為不善，得到混雜不清的果報。譬如耕田，按照時節耕作，如果種子被燒焦了，最終也不會發芽。愚癡邪見也是這樣，即使行善，最終也不會獲得好的結果。所以應當遠離邪見，恒常依靠正見而不動搖，經常修行十善法，才能增長甚深微妙的佛法。如果有天龍、阿修羅等，以及吃血肉的各種鬼類，在世間損害眾生，擾亂持誦真言的人，使他們心神散亂，當他們看到修行我的妙真言的人，他們自己會懷著恐怖之心，因為這種法與他們是極其相違背的。他們會惱亂修行者，使他們退失信心。想要讓他們不損害修行者，就必須進入這大三昧耶（Samaya，誓約）曼荼羅（Mandala，壇場）法，這是諸大聖眾以及諸天所居住的地方，所以稱為大曼荼羅。也必須進入能成就各種事業的妙曼荼羅，用來摧伏各種製造障礙的人，使他們被調伏。因此要慇勤地如法進入。也應當進入最殊勝的明主大曼荼羅，也應當進入諸真言主大曼荼羅，不應當中斷。譬如車乘，如果缺少了輪輞，即使有好的駕駛員，最終也不能前進。戒律沒有殊勝的功用也是這樣，縱然勤奮修行，最終也不會增長。求成就的人，還需要殊勝的同伴，然而這些同伴必須具備智慧，清凈端莊，出身於好的家族，依法勇猛，調伏諸根，說話和藹可親，樂於施捨，具備大慈悲心。 English version Because of sentient beings, such questions are asked. Therefore, even for a short moment of single-minded contemplation, I should explain to you the wonderful mantra (真言) Dharma (法). You should listen carefully. If someone wants to recite my mantra Dharma, they should do the following: First, deeply respect all Buddhas (諸佛); second, generate the supreme Bodhicitta (菩提心, the mind of enlightenment), staying away from greed, hatred, ignorance, arrogance, and so on. They should also cherish the Triple Gem (三寶, Buddha, Dharma, Sangha), and sincerely respect me and uphold the Great Vajra (金剛) family. One must stay away from killing, stealing, sexual misconduct, false speech, embellished speech, harsh speech, and divisive speech. Also, do not drink alcohol or eat meat. If there are sentient beings who hold wrong views, even if they perform good deeds with body, speech, and mind, because of their wrong views, these deeds will turn into unwholesome actions, resulting in impure outcomes. For example, when cultivating fields, one works according to the seasons; if the seeds are scorched, they will never sprout. Ignorance and wrong views are similar: even if one performs good deeds, one will not obtain good results. Therefore, one should stay away from wrong views, constantly rely on right views without wavering, and always cultivate the ten wholesome actions (十善法) to increase the profound and subtle Dharma. If there are nagas (龍), asuras (阿修羅), and other beings, as well as various kinds of flesh-eating ghosts, who harm sentient beings in the world, disturb those who recite mantras, causing their minds to be scattered, when they see those who practice my wonderful mantra, they will feel fear, because this Dharma is extremely contrary to them. They will disturb practitioners, causing them to lose faith. If you want to prevent them from harming practitioners, you must enter this Great Samaya (三昧耶, vow) Mandala (漫荼羅, sacred space) Dharma, which is the place where all the great saints and devas (諸天) reside, hence it is called the Great Mandala. One must also enter the wonderful Mandala that accomplishes various activities, to subdue those who create obstacles, causing them to be tamed. Therefore, enter it diligently and according to the Dharma. One should also enter the most supreme Lord of Light Great Mandala, and also enter the Great Mandala of all Mantra Lords, without interruption. For example, a cart, if it lacks wheel rims, even with a good driver, it will not be able to move forward. The absence of superior precepts is similar: even if one practices diligently, one will not grow spiritually. Those who seek accomplishment also need excellent companions; however, these companions must possess wisdom, be pure and dignified, be born into good families, be courageous according to the Dharma, tame their senses, speak kindly, be generous, and possess great compassion.

【English Translation】 English version Because of sentient beings, such questions are asked. Therefore, even for a short moment of single-minded contemplation, I should explain to you the wonderful mantra (真言) Dharma (法). You should listen carefully. If someone wants to recite my mantra Dharma, they should do the following: First, deeply respect all Buddhas (諸佛); second, generate the supreme Bodhicitta (菩提心, the mind of enlightenment), staying away from greed, hatred, ignorance, arrogance, and so on. They should also cherish the Triple Gem (三寶, Buddha, Dharma, Sangha), and sincerely respect me and uphold the Great Vajra (金剛) family. One must stay away from killing, stealing, sexual misconduct, false speech, embellished speech, harsh speech, and divisive speech. Also, do not drink alcohol or eat meat. If there are sentient beings who hold wrong views, even if they perform good deeds with body, speech, and mind, because of their wrong views, these deeds will turn into unwholesome actions, resulting in impure outcomes. For example, when cultivating fields, one works according to the seasons; if the seeds are scorched, they will never sprout. Ignorance and wrong views are similar: even if one performs good deeds, one will not obtain good results. Therefore, one should stay away from wrong views, constantly rely on right views without wavering, and always cultivate the ten wholesome actions (十善法) to increase the profound and subtle Dharma. If there are nagas (龍), asuras (阿修羅), and other beings, as well as various kinds of flesh-eating ghosts, who harm sentient beings in the world, disturb those who recite mantras, causing their minds to be scattered, when they see those who practice my wonderful mantra, they will feel fear, because this Dharma is extremely contrary to them. They will disturb practitioners, causing them to lose faith. If you want to prevent them from harming practitioners, you must enter this Great Samaya (三昧耶, vow) Mandala (漫荼羅, sacred space) Dharma, which is the place where all the great saints and devas (諸天) reside, hence it is called the Great Mandala. One must also enter the wonderful Mandala that accomplishes various activities, to subdue those who create obstacles, causing them to be tamed. Therefore, enter it diligently and according to the Dharma. One should also enter the most supreme Lord of Light Great Mandala, and also enter the Great Mandala of all Mantra Lords, without interruption. For example, a cart, if it lacks wheel rims, even with a good driver, it will not be able to move forward. The absence of superior precepts is similar: even if one practices diligently, one will not grow spiritually. Those who seek accomplishment also need excellent companions; however, these companions must possess wisdom, be pure and dignified, be born into good families, be courageous according to the Dharma, tame their senses, speak kindly, be generous, and possess great compassion.

能忍飢渴及諸苦惱。不歸餘天。並及供養。聰明善巧。常懷恩義。於三寶處。深心恭敬。如是德行具莊嚴者。於此之時甚難值遇。若具善根有德行者。應求如是伴。

蘇磨呼請問分別處所分第二

複次行者若欲持誦真言速成者。應居諸佛曾所住處。或於菩薩緣覺聲聞所住之處。如是住處。諸天龍等常為供養。及以衛護。是故行者欲凈身心。常具戒儀。常應居住如是勝處。若不遇如是福地。亦應居止於大河邊。或近小河。或住陂泊。名花滋茂。及離鬧阓。其水清流充滿盈溢。無諸水族惡毒蟲者。或居山間閑靜之處。軟草布地豐足花果。或住山腹及巖窟中。無諸猛畏毒獸之類。如是等處。皆應墾掘。深一肘量。凈除所有荊棘瓦礫糠骨毛髮灰炭咸及諸蟲窟。乃至深窟如不盡者。應當棄之。更求余處。所掘之處。填以凈土。于其地上。建立精室極須堅牢。如上所說妙三昧耶令滅罪故。應數須入。亦應須入諸使者等妙漫荼羅。及余無量明主妃等。如是普入福聚。諸明主所居住處漫荼羅已。一切諸魔遙見彼人。心懷恐怖各自馳散。由數入彼諸漫荼羅。聖眾威力加護是人。諸魔見彼身若金剛。復見住處如大火聚。並皆馳散。不能為害。世間所說及出世間諸明主真言速得成就。若不入此大漫荼羅。不具慈悲及菩提心。不敬

【現代漢語翻譯】現代漢語譯本能忍受飢餓、乾渴以及各種痛苦煩惱，不歸依其他天神，並且樂於供養三寶，聰明而善於變通，常常懷有感恩之心，對於佛、法、僧三寶，內心深處充滿恭敬。像這樣具備種種美好德行的人，在這個時代是非常難遇到的。如果具備善良的根基和美好德行的人，應當尋求這樣的同伴。

蘇磨呼請問分別處所分第二

再次，修行者如果想要持誦真言迅速成就，應當居住在諸佛曾經居住過的地方，或者菩薩、緣覺、聲聞所居住的地方。像這樣的住處，諸天、龍等常常會前來供養和衛護。因此，修行者想要清凈身心，常常具備戒律威儀，就應當居住在這樣殊勝的地方。如果沒有遇到這樣的福地，也應當居住在大河邊，或者靠近小河，或者住在水澤邊，那裡有名貴的花草茂盛生長，並且遠離喧鬧的集市，那裡的水清澈流動，充滿盈溢，沒有各種水族惡毒的蟲子。或者居住在山間清靜的地方，那裡柔軟的草地遍佈，花果豐足。或者住在山腹以及巖洞中，沒有各種兇猛可怕的毒獸之類。像這些地方，都應當開墾挖掘，深度大約一肘的長度，徹底清除所有荊棘、瓦礫、糠秕、骨頭、毛髮、灰炭、鹹土以及各種蟲子的巢穴。乃至深窟如果不能完全清除乾淨，就應當放棄這個地方，再去尋找其他地方。所挖掘的地方，用乾淨的泥土填滿。在那個地方上，建立精舍，務必要非常堅固。像上面所說的殊勝的三昧耶，爲了滅除罪業的緣故，應當多次進入。也應當進入諸使者等的殊勝的曼荼羅（壇場），以及其他無量明王妃等。像這樣普遍進入福德聚集，諸明王所居住的曼荼羅之後，一切諸魔從遠處看見這個人，內心懷著恐怖，各自逃散。由於多次進入這些曼荼羅，聖眾的威力加持護佑這個人，諸魔看見他的身體如同金剛一般，又看見他所居住的地方如同巨大的火堆，於是全都逃散，不能夠加害。世間所說的以及出世間的諸明王真言，能夠迅速得到成就。如果不進入這個大的曼荼羅，不具備慈悲心和菩提心，不恭敬

【English Translation】 English version One who can endure hunger, thirst, and all kinds of suffering and afflictions, does not take refuge in other deities, and is diligent in making offerings to the Three Jewels (Buddha, Dharma, Sangha), is intelligent and skillful, always cherishes gratitude, and has deep reverence for the Three Jewels. Such a person, adorned with such virtues, is very difficult to encounter in this age. If one possesses good roots and virtuous conduct, one should seek such a companion.

Chapter Two: Suma's Request for Explanation of Places

Furthermore, if a practitioner wishes to quickly achieve success in reciting mantras, they should reside in places where Buddhas have previously resided, or in places where Bodhisattvas, Pratyekabuddhas (Solitary Buddhas), or Sravakas (Disciples) have resided. In such places, gods, dragons, and others often come to make offerings and provide protection. Therefore, if a practitioner wishes to purify their body and mind and always maintain the conduct of precepts, they should reside in such auspicious places. If one does not encounter such a blessed land, one should also reside by a large river, or near a small river, or live by a lake where precious flowers grow luxuriantly, and which is far from noisy markets, where the water is clear and flowing, full and overflowing, and free from various aquatic creatures and venomous insects. Or reside in a quiet place in the mountains, where soft grass covers the ground and flowers and fruits are abundant. Or live in the mountainside or in caves, free from fierce and dangerous beasts. In such places, one should excavate to a depth of about one cubit, thoroughly clearing away all thorns, tiles, chaff, bones, hair, ashes, charcoal, salty soil, and the nests of various insects. Even if deep caves cannot be completely cleared, one should abandon that place and seek another. The excavated place should be filled with clean soil. On that ground, build a hermitage that must be very sturdy. As mentioned above, one should frequently enter the excellent Samaya (vow), for the sake of eliminating sins. One should also enter the excellent Mandala (sacred circle) of the messengers and other countless Vidyaraja consorts. After universally entering the Mandala where merit accumulates and where the Vidyarajas reside, all the demons, seeing that person from afar, will be filled with terror and scatter in all directions. Because of frequently entering these Mandalas, the power of the holy assembly protects that person. The demons, seeing their body as if it were Vajra (diamond), and seeing their dwelling place as a great fire, will all scatter and be unable to harm them. The worldly and transcendental Vidyaraja mantras can be quickly accomplished. If one does not enter this great Mandala, does not possess compassion and Bodhicitta (the mind of enlightenment), and does not respect

諸佛。歸外余天。念持我法即自害。若唸誦人不辨遍入諸漫荼羅。于中隨辨一三昧耶。深心恭敬。亦應當須入藥叉類。及地居神。龍王魍魎及諸惡毗那夜迦。猛害天等。不能惱亂持戒之人。譬如芽種。雖依地生。由勤溉灌乃得滋茂。勝法依戒亦復如是。以茲溉灌。令善芽生。世尊所說別解脫法。清凈尸羅。具應修行。若是俗流。俱除僧服。自余律儀悉皆應行。如是遠離染法。具足善根。敷演教門。持誦真言。若生疲倦。應讀微妙大乘經典。復為滅罪。常于空閑及清凈處。或以香泥。或複印砂。造立制多。內安緣起法身之偈。或舍利及尊像前。以花鬘燒香涂香花燈幢幡蓋等。及妙讚歎。虔心供養。常為他祭。如斯六法。是汝本宗。復應事火及以事王。亦須娶妻生男繼種。汝行此法。方得解脫。云何持誦釋教真言。行者若是剎利族種。彼致此難。汝是族姓剎利之種。應須祭祀舍施自學。如斯三法。是汝本宗。復須紹繼摧伏怨敵。汝行此法。方得解脫。如是真言。汝不應學。行者若是毗舍之種。彼致此難。汝是毗舍下賤之種。應作農田及雜產興易等務。汝終不合持誦真言。行者若是首陀之種。彼致此難。汝是首陀最下之種。常應供養凈婆羅門。如是之法在汝何關。以如是等種種諸難惱亂行者。令退信心。彼等外道非直損他。

【現代漢語翻譯】現代漢語譯本：諸佛（Buddhas）說：如果歸依外道和其餘諸天，唸誦我的法，實際上是自我傷害。如果唸誦的人不辨別就進入各種曼荼羅（Mandala，壇城），在其中隨便選擇一個三昧耶（Samaya，誓言），卻不能以深心恭敬對待，也應當需要進入藥叉（Yaksa，夜叉）類，以及地居神、龍王、魍魎和各種惡毗那夜迦（Vinayaka，障礙神），猛害天等，這些都不能惱亂持戒的人。譬如芽種，雖然依靠土地生長，但通過勤奮地澆灌才能得到滋養茂盛。殊勝的佛法依靠戒律也是如此，用戒律來澆灌，使善良的芽生長。世尊（釋迦牟尼佛）所說的別解脫法，清凈的尸羅（Sila，戒律），應當全部修行。如果是世俗之人，全部除去僧侶的服裝，其餘的律儀都應當奉行。像這樣遠離染污之法，具足善良的根本，廣泛宣揚教義，持誦真言。如果產生疲倦，應當讀微妙的大乘經典。爲了滅除罪過，經常在空閑和清凈的地方，或者用香泥，或者用印砂，建造制多（Caitya，佛塔），內在安放緣起法身的偈頌，或者在舍利（Sarira，遺骨）和尊像前，用花鬘、燒香、涂香、花燈、幢幡蓋等，以及美妙的讚歎，虔誠地供養。經常為他人祭祀，像這六種法，是你的根本宗旨。還應當侍奉火和侍奉國王，也需要娶妻生子來延續後代。你實行這種法，才能得到解脫。如何持誦釋教的真言？修行者如果是剎利（Ksatriya，王族）族種，他們會提出這樣的難題：你是族姓剎利之種，應當需要祭祀、舍施、自學。像這三種法，是你的根本宗旨。還需要繼承家業，摧伏怨敵。你實行這種法，才能得到解脫。像這樣的真言，你不應該學習。修行者如果是毗舍（Vaisya，吠舍，平民）之種，他們會提出這樣的難題：你是毗舍之種，應當從事農田和各種產業的交易等事務。你終究不適合持誦真言。修行者如果是首陀（Sudra，首陀羅，奴隸）之種，他們會提出這樣的難題：你是首陀最下賤的種姓，經常應當供養清凈的婆羅門（Brahmana，祭司）。像這樣的法和你有什麼關係？像這樣用種種難題來惱亂修行者，使他們退失信心。那些外道不僅損害他人。

【English Translation】 English version: The Buddhas say: If one takes refuge in external paths and other devas, reciting my Dharma is actually harming oneself. If a practitioner of recitation enters various Mandalas (sacred diagrams) without discernment, arbitrarily choosing a Samaya (vow) within them, and fails to treat it with deep reverence, they should also enter the realm of Yaksas (nature spirits), as well as earth-dwelling deities, Dragon Kings, goblins, and various evil Vinayakas (obstacle-creating spirits), fierce harmful devas, etc. These cannot disturb those who uphold the precepts. For example, a sprout, although growing from the earth, thrives only through diligent watering. The supreme Dharma relies on precepts in the same way; using precepts to irrigate it allows good sprouts to grow. The Pratimoksha (rules of individual liberation) Dharma spoken by the World Honored One (Sakyamuni Buddha), pure Sila (moral conduct), should all be practiced. If one is a layperson, all monastic robes should be removed, and all other rules of conduct should be followed. In this way, one should stay away from defiled dharmas, be complete with good roots, widely expound the teachings, and recite mantras. If one becomes weary, one should read the subtle Mahayana (Great Vehicle) scriptures. To eradicate offenses, one should often, in secluded and pure places, either with fragrant mud or with imprinted sand, construct a Caitya (stupa), internally placing verses of the Dharma body of dependent origination, or in front of Sariras (relics) and venerable images, with flower garlands, burning incense, scented paste, flower lamps, banners, canopies, etc., and with wonderful praises, make sincere offerings. Always perform sacrifices for others; these six dharmas are your fundamental principle. You should also serve fire and serve the king, and you also need to marry and have sons to continue the lineage. You will attain liberation by practicing this Dharma. How to recite the mantras of the Shakya (釋迦) teachings? If the practitioner is of the Ksatriya (warrior caste) lineage, they will raise this difficulty: You are of the Ksatriya lineage, you should need to perform sacrifices, give alms, and study on your own. These three dharmas are your fundamental principle. You also need to inherit the family business and subdue enemies. You will attain liberation by practicing this Dharma. You should not learn such mantras. If the practitioner is of the Vaisya (merchant caste) lineage, they will raise this difficulty: You are of the Vaisya lineage, you should engage in farming and various industrial and commercial activities. You are ultimately not suited to recite mantras. If the practitioner is of the Sudra (servant caste) lineage, they will raise this difficulty: You are of the Sudra, the lowest caste, you should always make offerings to pure Brahmanas (priests). What does such a Dharma have to do with you? In this way, they use various difficulties to trouble practitioners, causing them to lose faith. Those externalists not only harm others.

亦乃自損。外道之法。過午時食。修聖道者與彼不同。是故不應往外道家而行乞食。若論善惡因果之法。有智無智婆羅門種毗舍首陀。等無差別。良由世間妄分別。假立毗舍及婆羅門首陀。若能修善。當證涅槃。剎利造罪。不免惡道。複次眾生無始已來垢穢之身。不由食凈身心得凈。斷除惡業。修諸善法。方可獲得身心清凈。譬如有人。身患瘡癬。但念除差。以藥涂勿使竇風疏漏孔穴。其室安門。東西北方。唯除南面。不應置之。營造成已。用牛糞涂于其室中。隨彼法事相應之方。安置尊像。其所尊容彩畫雕克。或以鑄成。其所畫楨。應用白㲲細柔密緻匠者織成。兩頭存縷勿令割截。闊福元未曾經用。先須凈洗。復香水灑。所畫彩色不應和膠。置於新器。牛毛為筆。其彩畫人澡浴清凈。應受八戒。如法畫之其像成已。應用涂香燒香花縵飲食燈明。讚歎禮拜。廣供養已。然後所求速得成就。

複次行者若是俗人。亦剃頭唯留頂發。所著衣服赤土染之。或著白色及以草衣。或著樹皮芻摩布衣。亦應受持四種應器。所謂木鐵瓦等缽。極須端圓。細密無缺。並不破漏。應持此器。巡行乞食。所居之處。去其村邑不遠。不近眾多人居。無諸外道。及豐飲食。常樂惠施。歸信三寶。然破外道我慢所覆倚恃豪族。復無慈悲。或

【現代漢語翻譯】現代漢語譯本：這也是在損害自己。外道的法則是過了中午才吃飯。修習聖道的人與他們不同，因此不應該去外道家乞食。如果討論善惡因果的法則，無論是有智慧還是沒有智慧的婆羅門、吠舍、首陀羅，都是沒有差別的。這是因為世間虛妄分別，才假立了吠舍以及婆羅門、首陀羅的階級。如果能夠修習善行，就能夠證得涅槃。剎帝利如果造作罪業，也無法避免墮入惡道。再者，眾生從無始以來就是垢穢之身，不是通過吃乾淨的食物就能使身心得到清凈，而是要斷除惡業，修習各種善法，才能獲得身心的清凈。譬如有人身患瘡癬，只是想著除去病痛，用藥物塗抹，不要讓傷口有疏漏的孔穴。他的房間要安上門，東西北方都可以，唯獨南面不應該設定。建造完成後，用牛糞塗抹在房間里，按照與法事相應的方位，安置尊像。所供奉的容貌可以用彩畫、雕刻，或者用鑄造而成。所用的畫框，應該用白色細柔密緻的毛織物，由工匠織成，兩頭保留線頭不要割斷。寬幅的織物是未曾使用過的，先要清洗乾淨，再用香水灑過。所用的顏料不應該和膠，要放在新的器皿中，用牛毛做筆。彩畫的人要沐浴清凈，應該受持八關齋戒，如法地畫。畫像完成後，應用涂香、燒香、花鬘、飲食、燈明來讚歎禮拜，廣做供養，然後所求的事情就能迅速成就。再者，修行者如果是俗人，也要剃頭，只留下頂上的頭髮。所穿的衣服要用紅土染色，或者穿白色、草衣，或者穿樹皮、粗麻布衣。也應該受持四種應器，也就是木缽、鐵缽、瓦缽等。缽要非常端正圓潤，細密沒有缺口，並且沒有破損。應該拿著這些缽，巡行乞食。所居住的地方，要離村莊不遠不近，在沒有很多人居住、沒有各種外道、飲食豐足、經常樂於佈施、歸信三寶的地方。然而破除外道我慢所覆蓋、倚仗豪族、又沒有慈悲心的地方。

【English Translation】 English version: This is also self-defeating. The doctrine of the heretics is to eat after noon. Those who cultivate the holy path are different from them, therefore, one should not go to the heretics' homes to beg for food. If we discuss the law of good and evil karma, there is no difference between wise and unwise Brahmins, Vaishyas, and Shudras. This is because the world makes false distinctions, falsely establishing the classes of Vaishyas, Brahmins, and Shudras. If one can cultivate good deeds, one can attain Nirvana. If a Kshatriya commits sins, he cannot avoid falling into evil realms. Furthermore, sentient beings have had impure bodies since beginningless time. Purity of body and mind cannot be attained merely by eating clean food. Only by cutting off evil deeds and cultivating various good deeds can one obtain purity of body and mind. For example, if someone suffers from sores and scabies, and only thinks of getting rid of the pain, they should apply medicine and prevent any gaps or holes in the wound. The room should have a door installed, on the east, west, and north sides, but not on the south side. After construction, the room should be smeared with cow dung, and the revered image should be placed according to the direction corresponding to the Dharma practice. The revered image can be painted, sculpted, or cast. The frame for the painting should be made of white, fine, soft, and dense wool, woven by a craftsman, with the threads left uncut at both ends. The wide fabric should be unused, and must be washed clean first, then sprinkled with fragrant water. The colors used for painting should not be mixed with glue, but placed in new containers, and a brush made of cow hair should be used. The painter should bathe and be pure, and should observe the eight precepts, painting according to the Dharma. After the image is completed, it should be praised and worshiped with incense, burning incense, flower garlands, food, lamps, and offerings, and then the desired results will be quickly achieved. Furthermore, if the practitioner is a layperson, they should also shave their head, leaving only the hair on the crown. The clothes worn should be dyed with red earth, or be white, made of grass, bark, or coarse cloth. They should also carry the four appropriate bowls, namely wooden, iron, and clay bowls. The bowls should be very upright and round, fine and without gaps, and not broken. They should carry these bowls and go around begging for food. The place of residence should be not too far and not too near the village, in a place where there are not many people living, no heretics, abundant food, frequent charitable giving, and faith in the Three Jewels (Triratna). However, avoid places covered by the arrogance of heretics, relying on powerful clans, and lacking compassion.

見行者唸誦釋教法已。心瞋恚而惱亂之。行者若是婆羅門種。彼致此難。汝是凈行婆羅門種。云何如我持誦釋教真言。汝應自學及以教他。自受施。自祭天神。亦妙花亦得。所為青蓮紅蓮花等。及諸意樂種種雜花。行住坐立通許唸誦。唯除臥時不許誦持。唸誦已訖。恒思六念。觀察彼等種種功德。

蘇磨呼請問法相分第三

複次貪等一切煩惱與心相應。名為生死。煩惱若除。心得清凈。諸佛說彼名為解脫。譬如凈水必無垢穢。以塵坌故令水渾濁。心性凈清亦復如是。以客塵煩惱渾心令濁。

複次數珠有其多種為緣。活兒子。蓮子。路陀羅(二合)乞沙(二合)水精。銅錫。木槵子。琉璃。金銀鐵具。其數過百。隨取一類。以為數珠。虔心執持。如法念誦。以左右手執其珠克誦。或用右手。或左手應用。真言欲畢。俱時應[爪*卑]。專心誦持。勿謬錯亂。繫心于尊。或於真言及以手印。調伏諸根。端坐尊前。心不散亂。微動兩唇。念持真言。此心由若風電獼猴。復如海波湖浪。搖動諂曲自在耽著諸境。是故應須攝心不散。持誦真言。若生疲倦惛沉睡眠令心散亂。應起經行。或觀四方。或水滲灑令得醒悟。行者若生移動之心。即應便作如是對治。是身無主。由業流轉一切諸趣。無所依止。舍此身後。

【現代漢語翻譯】現代漢語譯本：見修行者唸誦佛教經典后，心中生起嗔恨和惱亂。如果修行者是婆羅門種姓，他會因此製造麻煩。你是清凈修行的婆羅門種姓，怎麼能像我一樣持誦佛教真言？你應該自己學習婆羅門教義並教導他人，接受供養，祭祀天神，也可以用美妙的鮮花，如青蓮花、紅蓮花等，以及各種你喜歡的雜花。行走、站立、坐著都可以唸誦，只有躺臥時不允許唸誦。唸誦完畢后，要經常思念六念（註：佛、法、僧、戒、施、天），觀察它們的種種功德。

蘇磨呼請問法相分第三

再次說明，貪婪等一切煩惱與心相應，就叫做生死。煩惱如果去除，心就能得到清凈。諸佛說這叫做解脫。譬如干凈的水一定沒有污垢，因為塵土的緣故才使水變得渾濁。心性本來清凈也是這樣，因為外來的塵土般的煩惱使心變得渾濁。

再次說明，數珠有很多種，作爲念誦的助緣。有活兒子（註：一種植物的種子），蓮子，路陀羅乞沙（Rudraksha，二合，註：金剛菩提子），水精（註：水晶），銅錫，木槵子（註：無患子），琉璃，金銀鐵具。數量超過一百種。隨便選取一種作為數珠，虔誠地執持，如法念誦。用左右手執持數珠唸誦，或者用右手，或者用左手都可以。真言快要念完時，同時應該[爪*卑]（註：合掌）。專心誦持，不要謬誤錯亂，將心繫于本尊，或者真言，以及手印。調伏諸根，端坐在本尊面前，心不散亂，微微動著嘴唇唸誦真言。這顆心就像風、閃電、獼猴，又像海浪、湖浪，搖動、諂曲、自在地貪戀各種境界。所以應該收攝心念不使散亂，持誦真言。如果產生疲倦、昏沉、睡眠，使心散亂，應該起身經行，或者觀看四方，或者用水灑身使自己清醒。修行者如果產生移動的念頭，就應該這樣對治：這個身體沒有主人，由業力流轉於一切諸趣，沒有可以依靠的地方，捨棄這個身體之後。

【English Translation】 English version: After the practitioner recites the Buddhist teachings, his mind becomes filled with anger and disturbance. If the practitioner is of the Brahmin caste, he will create trouble because of this. You are a Brahmin of pure conduct, how can you recite Buddhist mantras like me? You should learn Brahmin teachings yourself and teach others, receive offerings, and worship the gods. You can also use beautiful flowers, such as blue lotuses, red lotuses, and various other flowers that you like. You are allowed to recite while walking, standing, or sitting, but not while lying down. After reciting, you should constantly contemplate the six recollections (Buddha, Dharma, Sangha, precepts, generosity, and devas), and observe their various merits.

Chapter 3: Sumo Asks About the Characteristics of the Dharma

Furthermore, all afflictions such as greed, which are associated with the mind, are called samsara (birth and death). If afflictions are removed, the mind becomes pure. The Buddhas call this liberation. For example, pure water is certainly free from impurities; it is only made turbid by dust. The nature of the mind is also pure and clear in the same way; it is only made turbid by external dust-like afflictions.

Furthermore, there are many kinds of rosaries used as aids for recitation. There are 'live sons' (note: a type of plant seed), lotus seeds, Rudraksha (two syllables, note: a type of seed), crystal, copper, tin, wood beads, glass, gold, silver, and iron implements. There are more than a hundred kinds. Choose any one of them as a rosary, hold it with reverence, and recite according to the Dharma. Hold the beads with either the left or right hand while reciting, or you can use the right hand, or you can use the left hand. When the mantra is about to be completed, you should simultaneously [爪*卑] (note: join palms). Recite with concentration, without making mistakes or getting confused, keep your mind focused on the deity, or on the mantra, and the hand mudra. Subdue the senses, sit upright in front of the deity, keep your mind from wandering, and move your lips slightly while reciting the mantra. This mind is like the wind, lightning, or a monkey, and like ocean waves or lake waves, shaking, flattering, and freely attached to various objects. Therefore, you should restrain your mind from wandering and recite the mantra. If you feel tired, drowsy, or sleepy, causing your mind to wander, you should get up and walk around, or look in all directions, or sprinkle water on yourself to wake up. If the practitioner has a desire to move, he should counteract it in this way: this body has no owner, it is driven by karma to transmigrate through all realms, it has no place to rely on, and after abandoning this body.

復受余形。其惡之業因斯不絕。生老病死。憂悲愁苦。愛別離苦。求不得苦。怨憎會苦。五盛蘊苦。隨所至方終不得免。蚊虻寒熱及以飢渴。如是等苦處處皆有。心欲轉方以斯對治。貪若欲盛。修白骨觀。之行者吃食亦復如是。但除飢渴。不樂滋悅。譬如有人入于深磧。飢渴所逼。當食兒肉。行者吃食亦復如是。但除饑病。勿著其味。喻如秤物。隨重頭下。其物若輕。便即頭高。物若均平。其秤亦平。行者吃食亦復如是。不得過量。不應極少。譬如朽舍。時欲崩倒。不令壞故。以柱支援。行者吃食亦復如是。但為存身。勿貪其味。復如車行。當以油涂。為增善故。應須吃食。是故世尊說如斯法。欲界有情依食而住。行者觀身。猶若芭蕉。所吃飲食勿貪其味。於四種缽隨取其一。前觀四肘。巡行乞食。世尊所說智慧方便。調伏六根。勿令放逸。女人令色巧笑嬌言。性愛矜莊。行步艷姿態動。男心迷惑醉亂。由如自性成就真言。寧以猛火燒鐵籌杖。刺捶雙目。令無所見。不以亂心觀視女人種種相貌美艷。隨緣乞食。莫生住著。以正思惟調伏其心。以牟尼行而入他舍。不擇上中下貧賤之家。又不應入新產生處。及眾多人飲酒之處。淫男淫女放逸之處。眾多小兒戲劇之處。于婚禮處。有惡狗處。眾多人論聚會之處。及以戲兒作

【現代漢語翻譯】現代漢語譯本再次承受其他的形體。因為這些罪惡的業力，生死輪迴永無止境。生、老、病、死、憂愁、悲傷、痛苦，愛別離的痛苦，求之不得的痛苦，怨憎相會的痛苦，五蘊熾盛的痛苦，無論到哪裡都無法避免。蚊蟲叮咬、寒冷炎熱以及飢餓乾渴，這些痛苦無處不在。如果內心想要轉變方向，就要用這些方法來對治。如果貪慾熾盛，就修習白骨觀（觀察屍體腐爛的過程）。修行者吃飯也應當如此，只是爲了解除飢渴，不貪圖美味。譬如有人進入荒涼的沙漠，被飢渴所逼迫，不得不吃自己的孩子。修行者吃飯也應當如此，只是爲了解除飢餓疾病，不要執著于味道。比如用秤稱東西，隨著重量增加，秤頭就會下降；如果東西很輕，秤頭就會抬高；如果東西重量均衡，秤也就保持平衡。修行者吃飯也應當如此，不能吃得過多，也不應該吃得太少。譬如破舊的房屋，隨時可能倒塌，爲了不讓它倒塌，就用柱子支撐。修行者吃飯也應當如此，只是爲了維持生命，不要貪圖美味。又如車子行駛，應當塗上油，爲了增長善業，才需要吃飯。所以世尊（Bhagavan）說這樣的法，欲界（Kāmadhātu）的有情眾生依靠食物而生存。修行者觀察身體，猶如芭蕉樹一樣空虛不實。所吃的飲食不要貪圖味道。在四種缽（pātra）中隨意取用一個，向前觀察四肘的距離，巡行乞食。世尊（Bhagavan）所說的智慧方便，是爲了調伏六根（ṣaḍindriya），不要放縱它們。女人憑藉美麗的容貌、巧妙的笑容、嬌媚的言語、端莊的儀態、妖艷的步姿和姿態，迷惑男人的心，使他們心神迷亂。寧願用猛火燒紅的鐵杖刺瞎雙眼，也不要用散亂的心去看女人的種種美艷相貌。隨緣乞食，不要產生執著。用正確的思維來調伏自己的心，以牟尼（Muni）的行持進入他人的住所，不選擇上等、中等、下等貧賤之家，也不應該進入新產婦的住所，以及眾多人飲酒的地方，淫蕩男子放縱的地方，眾多小孩子玩耍的地方，婚禮的場所，有惡狗的地方，眾多人議論聚會的地方，以及玩耍嬉戲的地方。

【English Translation】 English version Again, they receive other forms. Because of these evil deeds, the cycle of birth and death never ends. Birth, old age, sickness, death, sorrow, grief, suffering, the suffering of separation from loved ones, the suffering of not getting what one wants, the suffering of meeting with those one hates, the suffering of the five aggregates (pañcaskandha) being intense, cannot be avoided no matter where one goes. Mosquitoes, heat and cold, as well as hunger and thirst, these sufferings are everywhere. If the mind wants to change direction, these methods should be used to counteract them. If greed is intense, practice the White Bone Contemplation (śvetāsthi-darśana) [observing the process of a corpse decaying]. The practitioner should eat in the same way, only to relieve hunger and thirst, not to crave delicious flavors. For example, someone enters a desolate desert, forced by hunger and thirst, and has to eat their own child. The practitioner should eat in the same way, only to relieve hunger and disease, not to be attached to the taste. It is like weighing things with a scale; as the weight increases, the scale head goes down; if the thing is light, the scale head goes up; if the thing is evenly weighted, the scale remains balanced. The practitioner should eat in the same way, not eating too much, nor should they eat too little. For example, a dilapidated house is about to collapse at any time; in order not to let it collapse, pillars are used to support it. The practitioner should eat in the same way, only to sustain life, not to crave delicious flavors. Also, like a car traveling, it should be lubricated with oil; in order to increase good karma, it is necessary to eat. Therefore, the Bhagavan [World Honored One] speaks of such a Dharma, sentient beings in the Desire Realm (Kāmadhātu) live by relying on food. The practitioner observes the body, like a banana tree, empty and unreal. Do not crave the taste of the food you eat. Take any one of the four bowls (pātra) at random, look forward four cubits, and walk around begging for food. The wisdom and skillful means spoken by the Bhagavan [World Honored One] are to subdue the six senses (ṣaḍindriya), do not let them be unrestrained. Women rely on beautiful appearances, clever smiles, charming words, dignified demeanor, enchanting steps and gestures to confuse men's minds, causing them to be bewildered. Rather burn the eyes with a red-hot iron rod, than to look at the various beautiful appearances of women with a distracted mind. Beg for food according to conditions, do not become attached. Use correct thinking to subdue your mind, and enter the homes of others with the conduct of a Muni [sage], not choosing upper, middle, or lower class poor families, nor should you enter the homes of newly delivered women, or places where many people are drinking alcohol, places where licentious men are unrestrained, places where many children are playing, wedding venues, places with vicious dogs, places where many people are discussing and gathering, and places where children are playing.

音樂處。如上之處皆不應往。乞得食已。即還本處。以水洗足。分食為三分。一分供養本尊。一分通無礙。一分自食。依時而食。日三澡浴。復獻花香涂香讚歎。莫闕三時。所供養食不應雜穢。唸誦之時。應坐茅草。若心不辨諸供養物。但奉不共住。行者若不善思惟。速應遠離。亦復如是。乃至一念勿使在心。譬如室內燃已。燈燭為防風故。燈焰轉明。持誦真言復加勤勇。善法增長亦復如是。

複次行者當具威儀。不得拍手音樂歌舞婚禮博戲及往觀看。亦不譭謗在家出家。及慢過慢。相叉相剋。及以諂曲。非時睡眠。無義談論。尋學文章及諸邪法。瞋恚忿恨。慳貪嬌慢。放逸懈怠。皆須遠離。亦不飲酒及以食肉。蔥蒜韭薤胡麻蘿蔔及野蒜步底那(唐云驢駒蹄)胡麻油滓等並不應食。亦不得吃一切殘食。祭鬼神食。並供養食。如上之殘食皆不應食。

複次行者以勤持誦。應度晝夜。唸誦畢已。應如法發遣。敷以茅草。于彼而臥。欲睡之時。先作慈悲喜捨之觀。並於三寶及舍利塔。深心恭敬。以如斯法。當滅諸罪。

複次行者服三白食。或菜根果乳酪及蘇。大麥麵餅油滓酪醬。相和之食種種糜粥。若欲成就龍鬼藥叉起尸法等入修羅宮猛利成就。應食麻滓和以酪漿。

蘇磨呼請問分別金剛杵分第四

【現代漢語翻譯】現代漢語譯本：音樂場所。以上這些地方都不應該去。乞討得到食物后，立即返回原來的地方。用水洗腳。將食物分成三份。一份供養本尊（根本的本尊神），一份佈施給一切眾生，沒有障礙，一份自己食用。按照規定的時間進食。每天進行三次沐浴。再次獻上鮮花、香、涂香，讚歎。不要缺少這三個時辰的供養。所供養的食物不應該混雜污穢之物。唸誦的時候，應該坐在茅草上。如果心中不能辨別各種供養物品，那就只供奉不共住（特殊的供養）。修行者如果不善於思惟，應該迅速遠離，也要像這樣，乃至一念都不要留在心中。譬如在室內點燃燈燭，爲了防止風吹，燈焰反而更加明亮。持誦真言，更加勤奮勇猛，善法增長也是這樣。

其次，修行者應當具備威儀。不得參與拍手、音樂、歌舞、婚禮、賭博遊戲以及前往觀看。也不得譭謗在家眾和出家眾，以及驕慢或過分的驕慢。相互爭鬥、相互克制，以及諂媚虛偽。不在適當的時間睡覺，進行沒有意義的談論，學習文章以及各種邪法。嗔恚、忿恨、慳吝貪婪、嬌氣傲慢、放縱懈怠，都必須遠離。也不飲酒以及食用肉類。蔥、蒜、韭菜、薤、胡麻、蘿蔔以及野蒜、步底那（唐云驢駒蹄，一種草藥），胡麻油滓等都不應該食用。也不得吃一切殘羹剩飯，祭祀鬼神的食物，以及供養過的食物。以上這些殘羹剩飯都不應該食用。

其次，修行者應該勤奮地持誦，度過晝夜。唸誦完畢后，應該如法地發遣。鋪上茅草，在那裡睡覺。想要睡覺的時候，先作慈悲喜捨的觀想。並且對於三寶（佛、法、僧）以及舍利塔，深懷恭敬之心。用這樣的方法，應當消滅各種罪業。

其次，修行者服用三白食（乳、酪、米飯）。或者菜根、水果、乳酪以及酥油。大麥麵餅、油滓酪醬，混合在一起的食物，各種稀粥。如果想要成就龍、鬼、藥叉（一種神）、起尸法等，進入修羅宮（阿修羅居住的宮殿），猛利地成就，應該食用麻滓，和以酪漿。

蘇磨呼請問分別金剛杵分第四 English version: Music places. All the above places should not be visited. After begging for food, one should immediately return to the original place. Wash the feet with water. Divide the food into three portions. One portion is offered to the Mulaguru (root deity), one portion is given to all beings without obstruction, and one portion is for oneself. Eat at the appointed time. Bathe three times a day. Again, offer flowers, incense, and scented paste, and sing praises. Do not miss these three times of offering. The food offered should not be mixed with impure things. When reciting, one should sit on thatch grass. If the mind cannot distinguish various offerings, then only offer the uncommon dwelling (special offering). If the practitioner is not good at contemplating, he should quickly stay away, and it should be like this, not even a single thought should remain in the mind. For example, when a lamp is lit in a room, the flame becomes brighter to prevent the wind. Reciting mantras with more diligence and courage, the growth of good dharma is also like this.

Furthermore, the practitioner should have proper deportment. One should not participate in clapping hands, music, singing, dancing, weddings, gambling games, or go to watch them. One should also not slander laypeople and monks, or be arrogant or excessively arrogant. Fighting each other, restraining each other, and being flattering and hypocritical. Sleeping at inappropriate times, engaging in meaningless discussions, learning literature and various evil dharmas. Anger, resentment, stinginess, arrogance, indulgence, and laziness must all be avoided. One should also not drink alcohol or eat meat. Onions, garlic, chives, shallots, sesame, radishes, wild garlic, Butina (Tang says donkey hoof, a kind of herb), sesame oil residue, etc., should not be eaten. One should also not eat any leftovers, food offered to ghosts and gods, and food that has been offered. All the above leftovers should not be eaten.

Furthermore, the practitioner should diligently recite throughout the day and night. After reciting, one should properly dismiss. Spread thatch grass and sleep there. When wanting to sleep, first contemplate loving-kindness, compassion, joy, and equanimity. And with deep respect for the Three Jewels (Buddha, Dharma, Sangha) and stupas. By such methods, one should eliminate all sins.

Furthermore, the practitioner should take three white foods (milk, cheese, rice). Or vegetable roots, fruits, cheese, and ghee. Barley pancakes, oil residue cheese sauce, food mixed together, various kinds of porridge. If one wants to achieve the methods of dragons, ghosts, Yakshas (a kind of deity), raising corpses, etc., enter the Asura palace (the palace where Asuras live), and achieve fiercely, one should eat hemp residue mixed with cheese.

Sumo Huching asks to distinguish the Vajra part four

【English Translation】 Music places. All the above places should not be visited. After begging for food, one should immediately return to the original place. Wash the feet with water. Divide the food into three portions. One portion is offered to the Mulaguru (root deity), one portion is given to all beings without obstruction, and one portion is for oneself. Eat at the appointed time. Bathe three times a day. Again, offer flowers, incense, and scented paste, and sing praises. Do not miss these three times of offering. The food offered should not be mixed with impure things. When reciting, one should sit on thatch grass. If the mind cannot distinguish various offerings, then only offer the uncommon dwelling (special offering). If the practitioner is not good at contemplating, he should quickly stay away, and it should be like this, not even a single thought should remain in the mind. For example, when a lamp is lit in a room, the flame becomes brighter to prevent the wind. Reciting mantras with more diligence and courage, the growth of good dharma is also like this. Furthermore, the practitioner should have proper deportment. One should not participate in clapping hands, music, singing, dancing, weddings, gambling games, or go to watch them. One should also not slander laypeople and monks, or be arrogant or excessively arrogant. Fighting each other, restraining each other, and being flattering and hypocritical. Sleeping at inappropriate times, engaging in meaningless discussions, learning literature and various evil dharmas. Anger, resentment, stinginess, arrogance, indulgence, and laziness must all be avoided. One should also not drink alcohol or eat meat. Onions, garlic, chives, shallots, sesame, radishes, wild garlic, Butina (Tang says donkey hoof, a kind of herb), sesame oil residue, etc., should not be eaten. One should also not eat any leftovers, food offered to ghosts and gods, and food that has been offered. All the above leftovers should not be eaten. Furthermore, the practitioner should diligently recite throughout the day and night. After reciting, one should properly dismiss. Spread thatch grass and sleep there. When wanting to sleep, first contemplate loving-kindness, compassion, joy, and equanimity. And with deep respect for the Three Jewels (Buddha, Dharma, Sangha) and stupas. By such methods, one should eliminate all sins. Furthermore, the practitioner should take three white foods (milk, cheese, rice). Or vegetable roots, fruits, cheese, and ghee. Barley pancakes, oil residue cheese sauce, food mixed together, various kinds of porridge. If one wants to achieve the methods of dragons, ghosts, Yakshas (a kind of deity), raising corpses, etc., enter the Asura palace (the palace where Asuras live), and achieve fiercely, one should eat hemp residue mixed with cheese. Sumo Huching asks to distinguish the Vajra part four

我今當說拔折羅法。唸誦之者常應受持。量長八指或十指。或十二指或十六指。其量最極長二十指。若欲成就大貴自在及求持明悉地者。即應用金作拔折羅。若及爛壞諸不凈觀。瞋火若盛。作慈悲觀。無明若盛。作緣起觀。有時怨家翻為親友。有時親友翻為怨家。復變以為怨。親等者復歷變異家。知此親友皆不定相。智者不應妄起變著。中間心欲往親友時。以斯法門。應須對治。慾念誦時。及持誦后。常不應與外道婆羅門剎利毗舍首陀。及與黃門童男童女等共相談論。法事而畢已。若欲語時。應共伴侶論談善法。棄涕涶已。便應澡灑。若便易已。並須滲浴。所獻香花燃燈讚歎。持戒精勤。及以唸誦所生功德。皆應迴向無上菩提。譬如眾流歸趣大海。入彼海已。便為一味。迴向菩提亦復如是。一切合集共成佛果。譬如有人耕種稻穀。唯求子實。不望藁干。子實成熟。收穫刈已。藁幹不求而自然得。如是行者欲獲菩提種功德子。不為世樂。無上菩提以喻其實。諸餘世樂將比草幹不求自獲。若復有人。為求小利。請於行人。不應為彼。而退本願。作如是言而答于彼。持我獲得長壽之身。及獲種種諸餘資具。以無厭心。當利眾生。滿足所求種種之愿。

複次遠離世間八法。所為善稱惡名。及以苦樂。得利失利。

【現代漢語翻譯】現代漢語譯本：我現在要講述金剛杵（Vajra，一種法器）的修持方法。唸誦此法的人應該經常受持。金剛杵的長度可以是八指、十指、十二指或十六指。最長的尺寸是二十指。如果想要成就大富大貴、自在以及求得持明悉地（Vidyadhara-siddhi，明咒成就），就應該用黃金製作金剛杵。如果看到腐爛或不凈之物，或者嗔恨之火熾盛時，應修慈悲觀。如果無明（Avidya，對事物真相的迷惑）熾盛時，應修緣起觀。有時怨家會轉變為親友，有時親友會轉變為怨家。或者（親友）又會變成怨家，（怨家）又會變成親友，像這樣不斷經歷變異。要知道親友的相狀都是不定的。智者不應該胡亂生起執著。當心中想要去親友那裡時，應該用這種法門來對治。想要念誦時，以及持誦之後，經常不應該與外道、婆羅門（Brahmana，印度教祭司）、剎帝利（Kshatriya，古印度武士階層）、吠舍（Vaishya，古印度商人階層）、首陀羅（Shudra，古印度農民階層），以及黃門（宦官）、童男童女等交談。法事完畢后，如果想要說話，應該與同伴討論善法。丟棄鼻涕唾沫后，就應該洗手。大小便后，必須淋浴。所獻的香花、燃燈讚歎，持戒精勤，以及唸誦所產生的功德，都應該回向無上菩提（Anuttara-bodhi，無上覺悟）。譬如眾多的河流歸向大海，進入大海后，就成為一種味道。迴向菩提也是這樣，一切彙集在一起共同成就佛果。譬如有人耕種稻穀，只求稻米，不期望得到稻草。稻米成熟后，收穫割取，稻草不求而自然得到。像這樣修行者想要獲得菩提的功德種子，不是爲了世間的快樂。無上菩提可以比喻為果實，其餘的世間快樂可以比喻為稻草，不求自得。如果有人爲了求取小利，請求于修行人，不應該爲了他們而退失本來的誓願。應該這樣回答他們：『愿我獲得長壽之身，以及獲得種種其餘的資具，以沒有厭倦的心，利益眾生，滿足他們所求的種種願望。』其次，應當遠離世間的八法，也就是：稱讚和誹謗，痛苦和快樂，得到利益和失去利益。

【English Translation】 English version: Now I will speak about the Vajra (a ritual implement) practice. Those who recite it should always uphold it. The length should be eight fingers, ten fingers, twelve fingers, or sixteen fingers. The maximum length is twenty fingers. If you want to achieve great wealth, freedom, and attain Vidyadhara-siddhi (accomplishment of mantra knowledge), then you should make the Vajra with gold. If you see rotten or impure things, or if the fire of anger is strong, you should cultivate the contemplation of loving-kindness and compassion. If ignorance (Avidya, delusion about the true nature of things) is strong, you should cultivate the contemplation of dependent origination. Sometimes enemies turn into friends, and sometimes friends turn into enemies. Or (friends) may turn into enemies again, and (enemies) may turn into friends again, constantly experiencing such changes. Know that the appearances of friends and enemies are impermanent. A wise person should not foolishly develop attachments. When the mind wants to go to friends, you should use this Dharma method to counteract it. When you want to recite, and after reciting, you should not talk with non-Buddhists, Brahmanas (Hindu priests), Kshatriyas (ancient Indian warrior class), Vaishyas (ancient Indian merchant class), Shudras (ancient Indian farmer class), eunuchs, young boys, or young girls. After the Dharma practice is completed, if you want to speak, you should discuss virtuous Dharma with companions. After discarding nasal mucus or saliva, you should wash your hands. After urinating or defecating, you must take a shower. The merits generated from offering incense and flowers, lighting lamps, praising, diligently upholding precepts, and reciting, should all be dedicated to Anuttara-bodhi (supreme enlightenment). Just as many rivers flow into the ocean, and after entering the ocean, they become one taste, dedicating to Bodhi is also like this. Everything comes together to jointly achieve the fruit of Buddhahood. For example, someone cultivates rice, only seeking the rice grains, not expecting the straw. When the rice grains are ripe, they are harvested and reaped, and the straw is obtained naturally without being sought. Like this, a practitioner wants to obtain the seed of merit for Bodhi, not for worldly pleasures. Anuttara-bodhi can be compared to the fruit, and the remaining worldly pleasures can be compared to straw, obtained without seeking. If someone asks a practitioner for a small benefit, you should not abandon your original vow for them. You should answer them like this: 'May I obtain a long life, and obtain various other resources, with an unwearied mind, to benefit sentient beings, and fulfill their various wishes.' Furthermore, one should stay away from the eight worldly dharmas, which are: praise and blame, pain and pleasure, gain and loss.

譭謗讚譽。此世八法當應遠離。能生一切不善法故。譬如大海不宿死屍。及剎那終折羅而作唸誦。終不成就一切法事。若不辨者彼然事。一心如法念誦。

複次行者成就之物有十七種。所為一雌黃。二牛黃。三安善那。四硃砂。五吐他香。雄黃。拔折羅。牛蘇。菖蒲。光明朱。鎖子。甲衣。端縶布裳一鈷叉。鹿皮。橫刀。罥索。鐵鎧。三鈷叉。如上所說成就之物。皆有具足三種成就。假使余真言法中所說諸物。皆不離此三種成就。

複次世間有諸障難毗那耶迦。為覓過故。逐唸誦人。于中分別總有四部。何等為四。一者摧壞。二者野干牙。三者一牙。四者龍象。從此四部流出無量毗那夜迦。摧壞部主名曰無憂大將。其部中有七阿僧祇。以為眷屬。護世四王所說真言。有持誦者。彼作障難。野幹部主名曰象頭。于其部中。復有十八俱胝眷屬。摩醯首羅所說真言。有持誦者。彼作障難。一牙部主名曰嚴髻。其部亦有一百三十俱胝眷屬。大梵天王及憍尸迦。日月天子。那羅延神風神等所說真言。有持誦者。彼作障難。龍象部主名曰頂行。于其部中。有一俱胝那臾多一千波頭摩以為眷屬。釋教所說諸妙真言。有持誦者。彼作障難。又訶利帝母兒名曰愛子。般指迦將所說真言。彼作障難。又摩尼賢將兒名曰滿賢。于

摩尼部所說真言。有持誦者。彼子滿賢而作障難。如是諸類毗那夜迦。各于本部而作障難。不樂行者令得成就。自變化作本真言之主。成就行者受供養時。明主來見是已。卻還本宮。求富貴純用銀作。成就海龍王法。以熟銅作。入修羅宮。用妙石作。欲通成就一切法。以金銅銀相和而作。若欲成就摧藥叉眾。應以鐵作。為欲得無病及求錢財。以失利般尼木。或察魯婆木而作金剛。欲療一切鬼魅所著。用卻達羅木作拔折羅。若欲成就藥叉女者。用摩度迦木而作拔折羅。欲求滅罪。阿說他作拔折羅。若欲摧伏諸怨敵者。用害人木而作拔折羅。欲害極惡怨敵之者。用人骨作拔折羅。欲成幻化。用水精作。若令人極相憎者。用苦練木作拔折羅。成就鬼類及令人枯瘁斗諍等。而用毗梨勒木作拔折羅。若欲成就天龍藥叉乾闥婆修羅者。應以天木作拔折羅。若欲成就龍女敬念之法。以龍木根為拔折羅。若欲成就變形之法。以泥作之。若欲成就起死法者。應用迦談婆木作之。若欲求財。應以閼迦木。或用龍木或無憂木作之。若欲成就對敵者。應以失利般尼木。或奄沒羅木。或閼順那木。或柳木作之。若求成就意樂法。用白檀木。或用紫檀木作拔折羅。如上所說諸拔折羅杵。一一皆須而作五鈷三鈷。諸妙端巖使無缺壞。慾念誦時。以涂香

【現代漢語翻譯】現代漢語譯本摩尼部所說的真言，如果有持誦者，他的兒子滿賢會製造障礙。像這樣各種毗那夜迦（Vinayaka，障礙神），各自在本部製造障礙，使不樂於修行的人也能得到成就。他們會變化成真言的主尊，當修行者接受供養時，真言的主尊會顯現，之後返回本宮。如果想求富貴，就用銀製作（金剛杵）。如果想成就海龍王法，就用熟銅製作。如果想進入修羅宮，就用妙石製作。如果想通達成就一切法，就用金、銅、銀混合製作。如果想成就摧伏藥叉（Yaksa，夜叉）眾，就應該用鐵製作。爲了得到無病和求取錢財，用失利般尼木（Siriṣapaṇi，合歡樹）或察魯婆木（Caru-bava，待考證）製作金剛杵。如果想治療一切鬼魅附身，用卻達羅木（Khadira，兒茶樹）製作拔折羅（Vajra，金剛杵）。如果想成就藥叉女，用摩度迦木（Madhuca，印度黃油樹）製作拔折羅。如果想求滅罪，用阿說他木（Aśvattha，菩提樹）製作拔折羅。如果想摧伏各種怨敵，用害人木製作拔折羅。如果想加害極惡的怨敵，用人骨製作拔折羅。如果想成就幻化，用水晶製作。如果想讓人極度憎恨，用苦楝木製作拔折羅。如果想成就鬼類以及令人枯萎、爭鬥等，就用毗梨勒木（Bibhitaka，毗黎勒）製作拔折羅。如果想成就天龍、藥叉、乾闥婆（Gandharva，樂神）、修羅（Asura，阿修羅），應該用天木製作拔折羅。如果想成就龍女敬念之法，用龍木根作為拔折羅。如果想成就變形之法，用泥製作。如果想成就起死回生之法，應用迦談婆木（Kadamba，卡達姆樹）製作。如果想求財，應用閼迦木（Arka，牛奶菜），或用龍木，或無憂木（Aśoka，無憂樹）製作。如果想成就對敵之法，應用失利般尼木、或奄沒羅木（Amra，芒果樹）、或閼順那木（Arjuna，阿江欖仁樹）、或柳木製作。如果想成就意樂之法，用白檀木或用紫檀木製作拔折羅。如上所說的各種拔折羅杵，每一個都必須製作成五鈷或三鈷，要使它們精妙端正，沒有缺損破壞。想要念誦時，用涂香。

【English Translation】 English version The mantra spoken by the Mani sect: If there are those who recite it, their son, Manxian, will create obstacles. Like this, all kinds of Vinayakas (Vinayaka, obstacle deities) each create obstacles within their own division, enabling even those who are not fond of practice to achieve success. They transform themselves into the main deity of the mantra. When the practitioner receives offerings, the main deity of the mantra appears and then returns to their original palace. If you desire wealth and nobility, make it (the Vajra) with silver. If you want to accomplish the Naga King (Sea Dragon King) practice, make it with refined copper. If you want to enter the Asura (Asura) palace, make it with exquisite stone. If you want to thoroughly accomplish all Dharmas, make it with a mixture of gold, copper, and silver. If you want to accomplish the subjugation of the Yaksha (Yaksa) hosts, you should make it with iron. To obtain freedom from illness and to seek wealth, make the Vajra with Siriṣapaṇi (Siriṣapaṇi, acacia tree) wood or Caru-bava (Caru-bava, to be verified) wood. If you want to cure all possessions by ghosts and demons, make the Vajra (Vajra) with Khadira (Khadira, catechu tree) wood. If you want to accomplish a Yaksha woman, make the Vajra with Madhuca (Madhuca, butter tree) wood. If you want to seek the eradication of sins, make the Vajra with Aśvattha (Aśvattha, Bodhi tree) wood. If you want to subdue all enemies, make the Vajra with harmful wood. If you want to harm extremely evil enemies, make the Vajra with human bone. If you want to accomplish illusion, make it with crystal. If you want to make people extremely hateful, make the Vajra with neem wood. If you want to accomplish ghost-like beings and cause withering, strife, etc., then make the Vajra with Bibhitaka (Bibhitaka, Terminalia bellirica) wood. If you want to accomplish Devas (Deva), Nagas (Naga), Yakshas (Yaksa), Gandharvas (Gandharva, celestial musicians), and Asuras (Asura), you should make the Vajra with celestial wood. If you want to accomplish the practice of reverent mindfulness of a Naga woman, use the root of Naga wood as the Vajra. If you want to accomplish the practice of transformation, make it with mud. If you want to accomplish the practice of raising the dead, you should make it with Kadamba (Kadamba, Neolamarckia cadamba) wood. If you want to seek wealth, you should make it with Arka (Arka, milkweed) wood, or with Naga wood, or Aśoka (Aśoka, Saraca asoca) wood. If you want to accomplish the practice against enemies, you should make it with Siriṣapaṇi wood, or Amra (Amra, mango tree) wood, or Arjuna (Arjuna, Terminalia arjuna) wood, or willow wood. If you want to accomplish the practice of desired bliss, use white sandalwood or purple sandalwood to make the Vajra. All the Vajra pestles mentioned above must each be made with five prongs or three prongs, and they should be exquisite and upright, without any defects or damage. When you want to recite, use scented ointment.

等而作供養。發大慈心。手執金剛杵。唸誦真言。法事畢已。復重供養。置尊足下。后唸誦時亦如是。若不執持妙拔折羅。有毗那夜迦名曰烏黑。其形極大。獻燒香時。法若有闕。彼從地出而便入身。遂令行者諸煩惱起。所為慳貪諂曲忿恚。頻頻失精。令身不凈。復有毗那夜迦名曰燈頂。獻燈之時。法若有闕。彼即入身。遂令行者種種病生。所為心痛壯熱損心。復有毗那夜迦名曰笑花。獻花之時。法若闕。彼即得便遂令行者種種障起。所為壯熱鼻塞噴啑。眼中淚出。支骨痠疼。及與伴侶相諍離散。復有毗那夜迦曰嚴髻。唸誦之時。法若有闕。彼即得便遂令行者有諸病起。所謂壯熱便痢不出。諸毗那夜迦入身熾盛。令心謎惑。以西為東。作諸異想。或即吟詠。或無緣事欲得遊行。心懷異想。有所不決。便起邪見。作如是言。或說無有大我真言。亦無天堂及能居者。亦無善惡及彼因果。亦無纏縛及以解脫。說持誦者唐捐其功。以此邪見與心相應。遂出此言。撥無因果。以手斷草。及弄土塊。眠時囓齒。或起欲想及欲娶妻。自愛樂者彼不相愛。自不樂愛自不樂者彼即受愛樂。既不順意。臥而不睡。欲作邪行。竟夜不眠。設若得睡。夢見大蟲師子虎狼豬狗所趁。駝驢貓兒及鬼野干。鷲鳥鷺鴛及[狂-王+薰]胡。或時夢見著故

【現代漢語翻譯】現代漢語譯本然後以平等心作供養，發起廣大的慈悲心。手持金剛杵（vajra，一種法器），唸誦真言（mantra，咒語）。法事完畢后，再次供養，將金剛杵放置在佛的腳下。之後唸誦時也像這樣。如果（修法者）不執持妙拔折羅（adbhuta-vajra，奇妙的金剛杵），就會有毗那夜迦（vinayaka，障礙神）名為烏黑，它的形體非常巨大。在獻燒香時，如果儀軌有缺失，它就會從地裡出來，進入修法者的身體，於是使修行者生起各種煩惱，所作所為都是慳吝、虛偽、諂媚、憤怒，頻繁遺精，使身體不潔凈。又有毗那夜迦名為燈頂，在獻燈的時候，如果儀軌有缺失，它就會進入修法者的身體，於是使修行者生起各種疾病，比如心痛、高燒、損傷心臟。又有毗那夜迦名為笑花，在獻花的時候，如果儀軌有缺失，它就會趁機作祟，於是使修行者生起各種障礙，比如高燒、鼻塞、打噴嚏、眼中流淚、四肢骨頭痠痛，以及與同伴爭吵離散。又有毗那夜迦名為嚴髻，在念誦的時候，如果儀軌有缺失，它就會趁機作祟，於是使修行者生起各種疾病，比如高燒、便秘。各種毗那夜迦進入身體后變得熾盛，使人心神迷惑，把西當成東，產生各種奇怪的想法，或者吟唱，或者無緣無故地想要性行為，心中懷著奇怪的想法，對任何事情都猶豫不決，於是產生邪見，說這樣的話：或者說沒有大我（atman，靈魂），沒有真言，也沒有天堂以及居住者，也沒有善惡以及它們的因果，也沒有束縛以及解脫，說持誦真言的人白費功夫。以這種邪見與心相應，於是說出這樣的話，否定因果，用手摺斷草，以及玩弄土塊，睡覺時咬牙，或者產生性慾以及想要娶妻的想法，自己愛的人不愛自己，自己不愛的人卻愛自己。既然不順心意，躺在床上也睡不著，想要做邪惡的事情，整夜不睡覺。如果睡著了，夢見大蟲、獅子、老虎、狼、豬、狗追趕，或者夢見駱駝、驢、貓、鬼、野干（jackal，一種犬科動物），鷲鳥、鷺、鴛鴦以及瘋癲的胡人，或者夢見穿著破舊的衣服。

【English Translation】 English version Then, make offerings with an equal mind, and generate great compassion. Hold the vajra (a ritual implement) in your hand and recite the mantra (sacred utterance). After the ritual is complete, offer again, placing the vajra at the feet of the Buddha. Continue to do so during subsequent recitations. If one does not hold the adbhuta-vajra (wonderful vajra), there will be a vinayaka (obstacle-creating spirit) named 'Dark Black,' whose form is extremely large. When offering incense, if there is a deficiency in the ritual, it will emerge from the ground and enter the practitioner's body, causing them to develop various afflictions, such as stinginess, hypocrisy, flattery, and anger, frequently resulting in seminal emission, making the body impure. There is also a vinayaka named 'Lamp Top.' When offering lamps, if there is a deficiency in the ritual, it will enter the practitioner's body, causing them to develop various illnesses, such as heart pain, high fever, and heart damage. There is also a vinayaka named 'Smiling Flower.' When offering flowers, if there is a deficiency in the ritual, it will take advantage, causing the practitioner to develop various obstacles, such as high fever, nasal congestion, sneezing, tearing eyes, aching limbs, and quarrels and separations with companions. There is also a vinayaka named 'Adorned Hair.' When reciting, if there is a deficiency in the ritual, it will take advantage, causing the practitioner to develop various illnesses, such as high fever and constipation. The various vinayakas enter the body and become intense, causing confusion, mistaking west for east, and generating strange thoughts, such as singing or desiring sexual activity for no reason, harboring strange ideas, hesitating about everything, and then developing wrong views, saying things like: 'There is no atman (self), no mantra, no heaven or its inhabitants, no good or evil and their consequences, no bondage or liberation,' saying that those who recite mantras waste their efforts. With this wrong view corresponding to the mind, they utter such words, denying cause and effect, breaking grass with their hands, and playing with clods of earth, grinding their teeth while sleeping, or developing sexual desires and wanting to marry, loving those who do not love them, and not loving those who love them. Since things do not go as desired, they lie in bed unable to sleep, wanting to do evil deeds, staying awake all night. If they do fall asleep, they dream of being chased by large insects, lions, tigers, wolves, pigs, and dogs, or of camels, donkeys, cats, ghosts, jackals, vultures, herons, mandarin ducks, and mad barbarians, or of wearing old clothes.

破衣不凈之人。或時夢見裸形髡髮黑體之人。或時夢見裸形外道。或見枯池及以枯井。或見髑髏。或見骨聚。作如是念。云何如來許彼誓願。惱亂行人者。令法不成。如斯障難假使梵王及憍尸迦諸天龍等。不能破彼毗那夜迦障難誓願。唯有大明真言之教。如法修行。免斯障難。是故行者誦數滿已。復應更入成就諸事妙漫荼羅。作此法已。彼障難者便即退散。

複次持誦供養及以護摩。不依法教。彼等得便而作障難。又復行者心常猶豫。唸唸生疑。為誦此明主。為誦彼耶。作如是念。彼亦得便。又復行者多無義語談世俗事。或說興易。或說田農。或論名利。說斯等語。彼障難者自然得便。步步隨遂令心散亂。譬如有人尋水而行。影入水現。形影隨遂不相舍離。毗那夜迦入行者身恒不捨離亦復如是。復有毗那夜迦。澡浴之時得便入身。或有眼睡臥時得便入身。有供養時得便入身。譬如日光照以火珠而便火出。毗那夜迦入行者身。唸誦之時。令心散亂。增長貪瞋無明等火亦復如是。毗那夜迦名曰水行。洗浴之時。法若有闕。彼即入身。遂令行者種種病起。所為飢渴咳嗽。懈怠多睡。四支沉重。加之多瞋。復有毗那夜迦名曰食香。獻涂香時。法有闕。彼即入身。遂令行者腹有病起。所為思想憶生緣處。或思余處。或思寡

【現代漢語翻譯】現代漢語譯本：身穿破舊不潔衣服的人，有時會夢見裸體、剃光頭髮、身體黝黑的人，有時會夢見裸體的外道，或者看見乾枯的池塘和水井，或者看見骷髏，或者看見堆積的骨頭。於是心中想：『如來怎麼會允許這樣的誓願，讓這些惱亂修行人、破壞佛法的人得逞呢？』這樣的障礙，即使是梵天王（Brahmā，印度教的創造之神）和帝釋天（Śakra/Indra，佛教的護法神）以及諸天龍等，也不能破除這些毗那夜迦（Vinayaka，障礙神）的障礙誓願。只有依靠大光明真言的教法，如法修行，才能免除這些障礙。因此，修行者唸誦達到一定數量后，應該再次進入成就諸事的殊妙曼荼羅（Maṇḍala，壇城）。做了這些法事後，那些障礙者就會立即退散。再次，如果持咒唸誦、供養以及護摩（Homa，火供）不按照佛法教導，那些毗那夜迦就會趁機制造障礙。而且，修行者如果內心常常猶豫，唸唸生疑，想著『是念誦這個明咒好呢，還是念誦那個好呢？』，他們也會趁機作祟。還有，修行者如果經常說些沒有意義的話，談論世俗之事，或者談論買賣交易，或者談論田地農活，或者議論名利，說了這些話，那些障礙者自然會趁機而入，步步跟隨，使修行者的心散亂。譬如有人尋找水源而行，身影映入水中，形影相隨，不相舍離。毗那夜迦進入修行者的身體，也像這樣，恒常不離。還有的毗那夜迦，在修行者洗澡的時候趁機進入身體，有的在修行者眼睏睡覺的時候趁機進入身體，有的在供養的時候趁機進入身體。譬如陽光照耀火珠，立刻就會生出火焰。毗那夜迦進入修行者的身體，在念誦的時候，使修行者的心散亂，增長貪婪、嗔恨、愚癡等火焰，也是這樣。毗那夜迦的名字叫做水行，洗浴的時候，如果儀軌有缺失，他們就會進入身體，於是使修行者生起各種疾病，感到飢渴、咳嗽、懈怠、嗜睡、四肢沉重，並且容易發怒。還有的毗那夜迦名字叫做食香，獻涂香的時候，如果儀軌有缺失，他們就會進入身體，於是使修行者腹部生病，總是思想回憶以前的事情，或者思念其他地方，或者思念寡婦。

【English Translation】 English version: A person wearing torn and unclean clothes may sometimes dream of naked, shaven-headed, dark-bodied individuals, or sometimes dream of naked heretics, or see dried-up ponds and wells, or see skulls, or see piles of bones. Then they think: 'How could the Tathagata (Tathāgata, 'the thus-gone one', an epithet of the Buddha) allow such vows, allowing those who disturb practitioners and ruin the Dharma to succeed?' Such obstacles, even the Brahma King (Brahmā, the Hindu god of creation) and Śakra (Śakra/Indra, a Buddhist protector deity), along with the gods and dragons, cannot break the obstructive vows of these Vinayakas (Vinayaka, obstacle-creating deities). Only by relying on the teachings of the Great Luminous Mantra, and practicing according to the Dharma, can one be freed from these obstacles. Therefore, after the practitioner has completed the recitation a certain number of times, they should enter again into the wondrous Mandala (Maṇḍala, a sacred diagram) that accomplishes all things. After performing these rites, those obstructors will immediately disperse. Furthermore, if the recitation of mantras, offerings, and Homa (Homa, fire ritual) are not performed according to the Dharma teachings, those Vinayakas will take the opportunity to create obstacles. Moreover, if the practitioner's mind is often hesitant, constantly doubting, thinking, 'Is it better to recite this mantra, or that one?', they will also take the opportunity to cause trouble. Also, if the practitioner often speaks meaningless words, discussing worldly affairs, or talking about buying and selling, or discussing fields and farming, or discussing fame and profit, when these words are spoken, those obstructors will naturally take the opportunity to enter, following step by step, causing the practitioner's mind to become scattered. For example, if someone is searching for a water source and walks, their shadow is reflected in the water, the form and shadow follow each other, inseparable. The Vinayaka entering the practitioner's body is also like this, constantly inseparable. There are also Vinayakas who take the opportunity to enter the body when the practitioner is bathing, some take the opportunity to enter the body when the practitioner is sleepy and sleeping, and some take the opportunity to enter the body during offerings. Just as sunlight shines on a fire pearl and fire immediately comes out, the Vinayaka entering the practitioner's body, during recitation, causes the mind to become scattered, increasing the flames of greed, hatred, and ignorance, and it is also like this. The name of the Vinayaka is Water Walker; during bathing, if there are deficiencies in the ritual, they will enter the body, thus causing the practitioner to develop various illnesses, feeling hunger, thirst, coughing, laziness, sleepiness, heaviness in the limbs, and being prone to anger. There is also a Vinayaka named Fragrance Eater; when offering scented paste, if there are deficiencies in the ritual, they will enter the body, thus causing the practitioner to develop abdominal illnesses, always thinking about and recalling past events, or thinking about other places, or thinking about widows.

人而生懈怠。或思欲想分別諸境。又四瓶次第應灌作法已。彼所著障即得解脫。此漫荼羅非獨能除毗那夜迦。亦滿眾生種種勝愿。謂工商農土男女失昏。如是等事無不稱心。[(魍-ㄙ)-罔+(鹵-├)]魎所著。及患壯熱。孩子鬼魅所著。及吸精靈鬼。常見惡夢。癲癇等病所一切病。作漫荼羅法。自灌頂已。如上等類所求窺者悉皆滿足。諸餘病𤻞亦復能除。又能消滅無量罪障。

蘇摩呼請問分別成就相分第五

時彼行者于諸障難得解脫已。身心清凈。無諸垢穢。譬如明月出從於云。風擊云除。暉麗乎光天。行者所修種種功德。毗那夜迦所作障難。皆悉消滅亦復如是。所以真言不得成就。譬如種子因地及時。並雨溉澤調順好風。然可芽生乃至成就。然其種子若在倉中。芽尚不生。況復枝葉及花果實。持誦真言不依法則。及不供養。亦不清凈。其真言字或有加減。聲相不正。不成廣大諸妙悉地亦復如是。譬如興云下雨。隨諸草木而含滋茂大小花果差別不等。所說真言亦復如是。持誦之人所施功勞。隨其增減獲福多少。所獲成就亦復如是。若其行者于清凈處。及依時節。所制之法亦戲犯罪漸消滅。福聚圓滿。能獲真言沾及成就。若罪不滅。功德不生。不依法則。夢見破壞人所棄捨。或見石磓。或見恐怖畏難

【現代漢語翻譯】現代漢語譯本：如果有人天生懈怠，或者思念、慾望、想像、分別各種境界，那麼按照次第完成四個瓶子的灌頂儀式后，他所執著的障礙就能得到解脫。這個漫荼羅（Mandala，壇城）不僅能消除毗那夜迦（Vinayaka，像頭神）的障礙，也能滿足眾生各種美好的願望。無論是從事工商業、農業的人，還是男女，如果遭遇失魂等情況，都能如願以償。對於被[(魍-ㄙ)-罔+(鹵-├)]魎（一種鬼怪）所纏繞，或者患有壯熱病，被孩子鬼魅所纏繞，以及**靈鬼（原文如此），常見惡夢，癲癇等各種疾病的人，都可以通過製作漫荼羅法，在自我灌頂后，如上述各類人所尋求的願望都能得到滿足。此外，還能消除各種疾病，消滅無量的罪障。

蘇摩（Soma，一種祭祀用的飲料）呼請問分別成就相分第五

當修行者從各種障礙中解脫后，身心清凈，沒有各種污垢，就像明月從雲中出來，風吹散雲朵，光輝照亮天空一樣。修行者所修的各種功德，以及毗那夜迦所造成的障礙，都會消滅。真言（Mantra，咒語）之所以不能成就，就像種子需要土地、時節、雨水灌溉和適宜的風才能發芽生長，最終成就一樣。如果種子放在倉庫里，尚且不能發芽，更何況是枝葉和花果。持誦真言如果不依照法則，不進行供養，也不保持清凈，或者真言的字有增減，聲音不正，就不能成就廣大微妙的悉地（Siddhi，成就），也是同樣的道理。就像興云降雨，各種草木根據自身情況吸收滋養，大小花果各有差別一樣，所說的真言也是如此。持誦之人所付出的努力，隨著增減而獲得福報的多少，所獲得的成就也是如此。如果修行者在清凈的地方，按照時節，遵守所制定的法則，那麼即使犯了小過錯也會逐漸消滅，福德聚集圓滿，能夠獲得真言的加持和成就。如果罪業沒有消滅，功德沒有產生，不依照法則，就會夢見被破壞的人所拋棄的東西，或者看見石堆，或者看見恐怖畏懼的景象。

【English Translation】 English version: If a person is born with laziness, or thinks, desires, imagines, and discriminates various realms, then after completing the four vase initiations in order, the obstacles to which he is attached will be liberated. This Mandala (sacred geometric configuration) can not only eliminate the obstacles of Vinayaka (the elephant-headed god), but also fulfill the various excellent wishes of sentient beings. Whether it is people engaged in industry, commerce, agriculture, or men and women, if they encounter situations such as loss of soul, they can have their wishes fulfilled. For those who are entangled by [(魍-ㄙ)-罔+(鹵-├)]魎 (a type of ghost), or suffer from high fever, are possessed by child ghosts, as well as **spiritual ghosts (as in the original text), often have nightmares, epilepsy, and other diseases, they can make the Mandala and, after self-initiation, the wishes sought by the above types of people can be fulfilled. In addition, it can also eliminate various diseases and eradicate immeasurable sins.

Soma (a ritual drink) Invocation Question on Distinguishing Accomplishment Aspects, Chapter Five

When a practitioner is liberated from various obstacles, his body and mind are pure, without any defilements, just like the bright moon emerging from the clouds, the wind blowing away the clouds, and the radiance illuminating the sky. The various merits cultivated by the practitioner, and the obstacles created by Vinayaka, will all be eliminated. The reason why the Mantra (sacred utterance) cannot be accomplished is like a seed needing soil, season, rain irrigation, and favorable wind to sprout and grow, and ultimately achieve accomplishment. If the seed is stored in a warehouse, it cannot even sprout, let alone have branches, leaves, flowers, and fruits. If one recites the Mantra without following the rules, without making offerings, and without maintaining purity, or if the words of the Mantra are added or subtracted, and the sound is incorrect, then one cannot achieve great and subtle Siddhi (spiritual power or accomplishment), and the principle is the same. Just like clouds rising and rain falling, various plants absorb nourishment according to their own conditions, and the sizes of flowers and fruits vary, so too is the spoken Mantra. The effort made by the reciter, depending on its increase or decrease, determines the amount of blessings received, and the accomplishments obtained are also the same. If the practitioner is in a pure place, follows the seasons, and observes the established rules, then even if he commits minor mistakes, they will gradually be eliminated, and the accumulation of merit will be complete, and he will be able to obtain the blessings and accomplishments of the Mantra. If sins are not eliminated and merits are not produced, and one does not follow the rules, one will dream of things abandoned by destroyed people, or see piles of stones, or see terrifying and fearful scenes.

之人。手執搶刀及諸器仗。欲來相害。夢中當見知是惡相。若有此相。則彼等毗那夜迦令作障難。行者即用軍荼利忿怒明主而作護身。如上所說護摩。障難悉得解脫。不能惱亂。若有唸誦彼真言者。諸毗那夜迦終不得便。

複次欲除彼所著障為解脫者。即應依此妙漫荼羅。其有牛群所居之處。或樹下。或有神廟。或四衢道。或空閑室。或於林中。以五色彩作漫荼羅。其五色者。謂白黃赤青黑之類。其量頓方四肘。安立四門。于中二肘方量穿坑。坑內布以茅草。坑外兩肘各分位座。安置明王真言主等。於八方所各畫本方大神。復取四個新瓶。不得黑色大燋生者。盛滿香水。及以五寶並赤蓮花諸花樹枝。皆內瓶中。以五線纏其瓶項。安於四方。然後應請彼明主等。以諸供養具而供養之。復以酒肉蘿蔔。及以眾多波羅羅食。供養彼等八方大神。及諸一切毗那夜迦。呼彼著障之人。令入坑中。向東而坐。然後取彼所置之瓶。以軍吒利明主啰枳(二合)黨去伽(此云赤形)明主及繼唎(二合)吉啰(二合)明主。捺羅(二合)弭良拏(短二合)明主等真言。持誦其瓶數過百。與灌彼頂。如是就應入夢中見示障因說真言。字有加減。或法不具。然諸明主自說此法。有行用者示現於破相好。由如海湖終不違時。其實真言終不相

【現代漢語翻譯】現代漢語譯本：之人，手持槍刀及各種兵器，想要前來加害。如果在夢中見到，就應當知道這是不好的預兆。如果出現這種預兆，那就是那些毗那夜迦（Vinayaka，障礙神）在製造障礙。修行者應該立即用軍荼利（Kundali，一種忿怒明王）忿怒明王作為護身。按照上面所說的護摩（Homa，火供）之法，所有障礙都能得到解除，不能再造成困擾。如果有人唸誦軍荼利真言，那麼所有的毗那夜迦都無法得逞。再次，想要解除那些被附著者的障礙，使他們得到解脫，就應該依照這個美妙的曼荼羅（Mandala，壇城）。在牛群居住的地方，或者樹下，或者神廟裡，或者十字路口，或者空閑的房間，或者在樹林中，用五種顏色製作曼荼羅。這五種顏色是：白色、黃色、紅色、青色、黑色等。曼荼羅的尺寸是四肘見方。設立四個門。在曼荼羅的中心，挖一個二肘見方的坑。坑內鋪上茅草。坑外，在兩肘的範圍內，分別設定座位，安置明王（Vidyaraja，智慧之王）和真言主等。在八個方位，分別畫上本方的大神。再取四個新瓶，不能是黑色的、燒焦的、未煮熟的。瓶中盛滿香水，以及五寶（金、銀、琉璃、硨磲、瑪瑙）和赤蓮花等各種花樹的枝條，都放入瓶中。用五色線纏繞瓶頸，安放在四個方位。然後，應該迎請那些明王等，用各種供養品來供養他們。再用酒肉、蘿蔔，以及眾多的波羅羅（Parara，一種食物）食物，供養那些八方大神，以及所有一切的毗那夜迦。呼喚那個被附著的人，讓他進入坑中，面向東方而坐。然後，取來所放置的瓶子，用軍吒利（Kundali）明王的啰枳（Rakshi，保護）黨去伽（Dangura，赤形）明王，以及繼唎（Kiri）吉啰（Kira）明王，捺羅（Nara）弭良拏（Narayana）明王等真言，持誦這些瓶子超過一百遍，用來灌頂。這樣，就應該在夢中顯示障礙的原因，說出真言。即使真言的字句有所增減，或者儀軌不完整，但是諸位明王自己宣說了這個方法，有修行者使用這個方法，就會示現出破壞的相好。猶如大海湖泊，終究不會違背時節。其實真言終究不會相

【English Translation】 English version: person, holding spears and knives and various weapons, intending to come and harm. If seen in a dream, one should know that it is a bad omen. If this omen appears, it means that those Vinayakas (Vinayaka, obstacle deities) are creating obstacles. The practitioner should immediately use Kundali (Kundali, a wrathful Vidyaraja) wrathful Vidyaraja as protection. According to the Homa (Homa, fire ritual) method described above, all obstacles can be removed and will no longer cause trouble. If someone recites the Kundali mantra, then all the Vinayakas will not be able to take advantage. Furthermore, to remove the obstacles of those who are possessed and to liberate them, one should rely on this wonderful Mandala (Mandala, sacred diagram). In a place where cattle reside, or under a tree, or in a temple, or at a crossroads, or in a vacant room, or in a forest, create a Mandala with five colors. These five colors are: white, yellow, red, blue, black, etc. The Mandala should be four cubits square. Set up four gates. In the center of the Mandala, dig a pit two cubits square. Line the pit with thatch. Outside the pit, within a range of two cubits, set up seats and place the Vidyaraja (Vidyaraja, wisdom king) and mantra masters, etc. In the eight directions, draw the great deities of each direction. Then take four new jars, which must not be black, burnt, or raw. Fill the jars with fragrant water, as well as the five treasures (gold, silver, lapis lazuli, tridacna, agate) and branches of red lotus and other flowering trees, and place them all in the jars. Wrap the necks of the jars with five-colored threads and place them in the four directions. Then, one should invite those Vidyarajas, etc., and offer them various offerings. Then offer wine, meat, radishes, and many Parara (Parara, a type of food) foods to those great deities of the eight directions, as well as all the Vinayakas. Call the possessed person and have them enter the pit and sit facing east. Then, take the placed jars and use the mantras of Kundali Vidyaraja, Rakshi (Rakshi, protector) Dangura (Dangura, red form) Vidyaraja, as well as Kiri (Kiri) Kira (Kira) Vidyaraja, Nara (Nara) Narayana (Narayana) Vidyaraja, etc., recite these mantras over the jars more than a hundred times, and use them for empowerment. In this way, the cause of the obstacle should be revealed in a dream, and the mantra should be spoken. Even if the words of the mantra are increased or decreased, or the ritual is incomplete, but the Vidyarajas themselves have proclaimed this method, and if a practitioner uses this method, it will manifest the auspicious signs of destruction. Just like the ocean and lakes, they will never violate the seasons. In fact, the mantra will never be

破。亦不相斷。及與繼縛。譬如有二親友之人。于中有一語彼友言。從今以去勿往某家。乃至語彼人。敬是友故。不違言誨。即不往之。乃至語話。其真言法亦復如是。故行人不應相破。明主及真言乃至繼縛。及以禁斷。妙漫荼羅不應授與加減。真言亦復不應回換。彼法亦復不應阿吠設那。不應打縛。為害彼故。不應護摩。及損支節。摧滅鬼族。亦復不應令他癡鈍及以悶眠。不應科罰龍魅之類。不應令人發起相憎及損厭縛。不應治療嬰兒之魅。不應捕網諸眾生類令所損害。

複次餘外宗說具十種法真言得成。所為行人真言伴侶所成就物精勤處所凈地時節本尊財物。具此十法真言得成就。又余宗說具三種法真言及成。所謂為真言行人伴侶。又余宗說具四種法真言乃成。謂處所精勤時節依法。又余宗說具五種法真言乃成。謂真言所成就物處所本尊物。如是諸宗或說十法。或說八法。或六或四。或三或二。各于本法演說不同。然此釋教具二種法真言乃成。一者行人。二者真言。行人具以戒律。正勤精進。於他利養。不起貪嫉。于身命財。常無戀著。真言文字圓滿。聲相分明。可成就法皆悉具足。于佛菩薩所居之處言不成翻上應知。

複次行者于唸誦時。中間有所闕犯。或有間斷。棄本所誦。別持餘明主。自所持

【現代漢語翻譯】現代漢語譯本：破法，也不互相斷絕，以及繼續束縛。譬如有兩個親密的朋友，其中一個對另一個說：『從今以後不要去某某家。』乃至告訴那個人，因為尊敬朋友的緣故，不違揹他的話，就不去那家。乃至說話也是如此。真言法也是這樣。所以修行人不應該互相破法，明主（Vidyaraja，明王）以及真言乃至繼續束縛，以及用禁制斷絕。妙曼荼羅（Mandala，壇城）不應該授予、增加或減少。真言也不應該回換。那種法也不應該阿吠設那（Aveshana，附身）。不應該打或捆綁，爲了傷害他們。不應該護摩（Homa，火供），以及損害肢體，摧毀鬼族。也不應該使他人變得癡呆愚鈍以及昏迷。不應該懲罰龍、魅之類的。不應該使人發起互相憎恨以及損害厭惡束縛。不應該治療嬰兒的鬼魅病。不應該捕捉眾生，使他們受到損害。再次，其他宗派說具備十種法，真言才能成就。所說的就是修行人、真言伴侶、所成就之物、精勤的處所、清凈的土地、時節、本尊（Ishtadevata，本尊神）、財物。具備這十種法，真言才能成就。又有其他宗派說具備三種法，真言才能成就。所說的就是真言修行人、伴侶。又有其他宗派說具備四種法，真言才能成就。所說的就是處所、精勤、時節、依法。又有其他宗派說具備五種法，真言才能成就。所說的就是真言、所成就之物、處所、本尊、物。像這樣，各個宗派或者說十法，或者說八法，或者六法，或者四法，或者三法，或者二法，各自在本法中演說不同。然而此釋迦教法具備兩種法，真言才能成就。一是修行人，二是真言。修行人具備戒律，正勤精進，對於他人的利養，不起貪婪嫉妒之心，對於身命財產，常常沒有留戀執著。真言文字圓滿，聲音清晰分明，可成就之法都完全具備。在佛菩薩所居住的地方，言語不成就反而向上，應當知道。再次，修行人在念誦的時候，中間有所缺失犯錯，或者有間斷，放棄原本所誦的，另外持誦其他明主（Vidyaraja，明王），自己所持誦的

【English Translation】 English version: Breaking, nor interrupting each other, and continuing to bind. For example, if there are two close friends, and one of them says to the other, 'From now on, do not go to so-and-so's house.' And even tells that person, out of respect for the friend, not to disobey his words, and therefore does not go. Even speaking is like this. The mantra dharma is also like this. Therefore, practitioners should not break each other's dharma, Vidyaraja (Bright King) and mantras, or continue to bind, or use prohibitions to cut off. The wonderful Mandala (sacred circle) should not be granted, increased, or decreased. Mantras should also not be exchanged. That kind of dharma should also not be Aveshana (possession). One should not strike or bind, in order to harm them. One should not perform Homa (fire offering), or damage limbs, or destroy demon clans. Nor should one make others become dull and stupid or fall into a coma. One should not punish dragons, demons, or the like. One should not cause people to develop mutual hatred or harm aversion binding. One should not treat infants' demonic illnesses. One should not capture sentient beings with nets, causing them harm. Furthermore, other schools say that mantras can only be accomplished by possessing ten dharmas. These are the practitioner, the mantra companion, the objects to be accomplished, the place of diligent effort, the pure land, the time, the Ishtadevata (personal deity), and wealth. With these ten dharmas, mantras can be accomplished. Still other schools say that mantras can be accomplished by possessing three dharmas. These are the mantra practitioner and the companion. Still other schools say that mantras can be accomplished by possessing four dharmas. These are the place, diligent effort, time, and acting according to the dharma. Still other schools say that mantras can be accomplished by possessing five dharmas. These are the mantra, the objects to be accomplished, the place, the deity, and the objects. Like this, various schools either speak of ten dharmas, or eight dharmas, or six, or four, or three, or two, each expounding differently in their own dharma. However, this Shakya teaching possesses two dharmas, and mantras can be accomplished. One is the practitioner, and the other is the mantra. The practitioner possesses precepts, diligently strives, and does not give rise to greed and jealousy towards others' benefits and offerings, and is always without attachment to body, life, and property. The mantra's words are complete, the sound is clear and distinct, and all the dharmas that can be accomplished are fully possessed. In the place where Buddhas and Bodhisattvas reside, if speech does not accomplish but instead goes upward, one should know. Furthermore, when a practitioner is reciting, if there is a deficiency or mistake in the middle, or if there is an interruption, abandoning the original recitation and instead reciting other Vidyaraja (Bright King), what one is reciting

者授與他人。唸誦遍數雖滿不成。復更應須每日三時如法供養。唸誦數滿十萬遍。即應如法護摩。當以大麥。用稻花。或以巨勝以白芥子。隨取其一。與蘇相和。數滿十千。或八十千。或四三千。以憂曇缽羅木。或阿說他木。或波羅賒木。或閼迦木。或以龍木或用無憂木。或蜜魯婆木。或尼俱陀木。或奄沒羅木。或卻羅木。或賒彌木。或缽落木。或阿波末伽木。或末度迦木。或湛母迦木。隨取一木。粗細如指長十指截于蘇蜜酪榅柴兩頭。每日護摩。數如上說。前所闕犯。還得清凈。然後方求真言悉地無所障難。

複次行者所持真言余持誦繫縛明主。或若釘打。或斷或破。令不成就。即須應作本尊形像。當置於各部部主足下。面須相對。然後以繼利吉羅等諸部明主大威真言誦持。蘇蜜灌浴本尊。如是十日。作此法已。被余所縛即得解脫。

複次行者于真言中所制諸法。並皆修行。一無遺闕。仍不成者。即應以諸猛毒作彼尊形。繼利吉羅等諸部明主真言。截其像形。段段而片。和白芥子油。每日三時而作護摩。如是七日即得悉地。若不成。敗壞之樂。是故諸法皆從心生。非自然現。亦不由時。復非自在之天。非無因緣。亦不從我能生諸法。但由無明流轉生死。四大和合假名為色。色非是我。我非是色。色非我

所。我所非色。如是四蘊應知是空。色是無常。由如聚沫。受如浮泡。想如陽炎。行如芭蕉。識如幻化。如是之見名為正見。若異見者名為邪見。

複次唸誦數足悉地欲近即推夢中見如是事。或見自身登高樓閣。或升大樹。或騎師子大蟲及馬升大高山。于虛空中聞大雷聲。或騎犀牛白象特牛。或得錢財花鬘及衣。或得酒肉水類之果。或得紅蓮花經及尊客。或得駱駝並與犢子。或獲滿載之車白線蠅拂。並獲舄履。或得橫刀孔雀尾扇金瓔寶珠螺貝傷卻端嚴美女。或見己母。或得諸寶嚴身之具。及得臥具覆以白衣。或見自身泛過大海。及度江河龍池陂泊。及以飲浴。或見以血澡浴自身。或見入寺制底僧房。或見如來菩薩緣覺無漏聖僧。比丘及與比丘尼眾。優婆私迦天神國王。或見大刀阿修羅眾凈婆羅門。或見意樂丈夫及以女人富政直善心長者。或見父母及以親眷相會一處。或見持明主諸仙妙持誦人。或見吞納日月。或見自隨於屎坑。或飲人精及吃人肉。入於火聚。或見女人入于身內。如是等殊勝夢已。應知一月及已半月當獲成就。

蘇摩呼童子經卷上

承歷二年四月八日于西房書了大正藏第 18 冊 No. 0895b 蘇婆呼童子請問經

蘇磨呼漸近悉地持誦相分第六卷下

【現代漢語翻譯】現代漢語譯本：所。我所認為不是色（rupa, 色蘊，物質形態）。應該知道，其餘四蘊（skandha, 蘊，即受、想、行、識）也是空性的。色是無常的，猶如聚沫。受（vedana, 感受）猶如水泡。想（samjna, 表象）猶如陽焰。行（samskara, 意志）猶如芭蕉。識（vijnana, 認知）猶如幻化。這樣的見解稱為正見。如果持有不同見解，則稱為邪見。

再次，如果唸誦的數量足夠，悉地（siddhi, 成就）將要到來，就會在夢中見到以下事情：或者見到自己登上高樓閣，或者攀登大樹，或者騎乘獅子、大蟲以及馬匹，登上高山。在虛空中聽到巨大的雷聲。或者騎乘犀牛、白象、健壯的牛。或者得到錢財、花鬘以及衣服。或者得到酒肉、水類的果實。或者得到紅蓮花、經典以及尊貴的客人。或者得到駱駝以及小牛。或者獲得滿載的車、白色的拂塵，以及獲得鞋子。或者得到橫刀、孔雀尾扇、金瓔、寶珠、螺貝、傷殘卻端莊美麗的女子。或者見到自己的母親。或者得到各種寶物裝飾身體的器具，以及得到臥具，上面覆蓋著白色的衣服。或者見到自己泛舟渡過大海，以及渡過江河、龍池、湖泊，以及飲水沐浴。或者見到用血洗浴自身。或者見到進入寺廟、制底（caitya, 佛塔）、僧房。或者見到如來（Tathagata, 佛）、菩薩（Bodhisattva, 覺悟的存在）、緣覺（Pratyekabuddha, 獨覺）、無漏的聖僧。比丘（bhiksu, 男出家人）以及比丘尼眾（bhiksuni, 女出家人）、優婆私迦（upasika, 近事女）、天神、國王。或者見到大刀、阿修羅眾（asura, 非天）、清凈的婆羅門（Brahman, 祭司）。或者見到心儀的丈夫以及女人、富裕正直善良的長者。或者見到父母以及親眷相會一處。或者見到持明主（vidyadhara, 明咒持有者）、諸仙、美妙的持誦人。或者見到吞納日月。或者見到自己掉入屎坑。或者飲用人精以及吃人肉，進入火堆。或者見到女人進入自己的身體。像這樣殊勝的夢境之後，應該知道一個月或者半個月內將會獲得成就。

《蘇摩呼童子經》捲上

承歷二年四月八日于西房書寫完畢大正藏第 18 冊 No. 0895b 《蘇婆呼童子請問經》

《蘇磨呼漸近悉地持誦相分》第六卷下

【English Translation】 English version: That which I consider is not rupa (form, the skandha of form, material form). It should be known that the other four skandhas (aggregates, namely, sensation, perception, volition, and consciousness) are also empty. Form is impermanent, like a mass of foam. Sensation (vedana, feeling) is like a floating bubble. Perception (samjna, apperception) is like a mirage. Volition (samskara, mental formations) is like a banana tree. Consciousness (vijnana, awareness) is like an illusion. Such a view is called right view. If one holds a different view, it is called wrong view.

Furthermore, if the number of recitations is sufficient and siddhi (accomplishment) is near, one will see the following things in a dream: either seeing oneself ascending a high pavilion, or climbing a large tree, or riding a lion, a large beast, and a horse, ascending a high mountain. Hearing a great thunder in the empty sky. Or riding a rhinoceros, a white elephant, a strong bull. Or obtaining money, flower garlands, and clothes. Or obtaining wine, meat, and fruits of the water type. Or obtaining a red lotus flower, scriptures, and honored guests. Or obtaining a camel and a calf. Or obtaining a fully loaded cart, a white fly-whisk, and obtaining shoes. Or obtaining a horizontal sword, a peacock tail fan, a golden necklace, precious jewels, conch shells, a disfigured but dignified and beautiful woman. Or seeing one's own mother. Or obtaining various treasures to adorn the body, and obtaining bedding covered with white clothes. Or seeing oneself sailing across the great sea, and crossing rivers, dragon ponds, lakes, and drinking and bathing. Or seeing oneself bathing in blood. Or seeing oneself entering a temple, a caitya (stupa), a monastery. Or seeing the Tathagata (Buddha), Bodhisattva (enlightened being), Pratyekabuddha (solitary Buddha), undefiled Sangha (holy community). Bhiksu (monk) and the bhiksuni (nun) community, upasika (female lay follower), gods, kings. Or seeing a large sword, the asura (demi-god) assembly, pure Brahmans (priests). Or seeing a desired husband and woman, wealthy, upright, kind-hearted elders. Or seeing parents and relatives gathering in one place. Or seeing vidyadhara (mantra holders), immortals, wonderful mantra reciters. Or seeing oneself swallowing the sun and moon. Or seeing oneself falling into a dung pit. Or drinking human semen and eating human flesh, entering a fire pit. Or seeing a woman entering one's own body. After such auspicious dreams, one should know that within a month or half a month, one will attain accomplishment.

Su Mo Hu Child Sutra, Volume 1

Completed writing in the west room on April 8th of the second year of Chengli Taisho Tripitaka Volume 18, No. 0895b, Su Po Hu Child's Inquiry Sutra

Su Mo Hu Approaching Siddhi, Characteristics of Recitation, Volume 6, Part 2

複次如法念誦。即便當獲意樂成就。譬如師子飢餓所逼。以大勢力殺害大象。若殺野干及諸小獸。所施勢力與彼殺象。一無有異。行者成就上中下事。所發精勤亦復如是。行者若住阓鬧之處。即蚊虻冷熱諸苦逼身。及聞種種鼓樂音聲。或聞諸人歌詠舞聲。或諸鳥並江水聲。或聞婦人瓔珞音聲。以斯緣故。令心散亂。是故行人常須遠離。

複次行人唸誦。不應太緩。不應太急。聲不應高。亦不應小。不應間斷語話勿令緣余境。名謀字型不應訛錯。譬如大河日夜流注。恒無休息。持誦之人所作供養。禮嘆諸餘功德。日夜增流亦復如。唸誦之時。心若攀緣雜染之境。或赴懈怠。或生欲想。應速回心。攀真言字。或觀本尊或觀手印。譬如觀行之人。置心眉間令不散亂。后時境至心若不動。彼人即名觀行成就。唸誦之人。所緣心處若不動搖。即名成就。是故行者欲求悉地。當須攝心一境。其心調伏即生歡喜。隨其歡喜即身輕安。隨身輕安即身安樂。隨身安樂即得心定。隨其心定即于唸誦心無疑惑。隨其唸誦即便罪滅。隨其罪滅即心清凈。心清凈故即得成就。是故如來作如是說。一切諸法以心為本。由心清凈。獲得人天殊勝快樂。由心雜染。便墮地獄乃至傍生貧窮之苦。由心極凈。乃證遠離地水火風生老病死。不著二

【現代漢語翻譯】現代漢語譯本：再次，如法地念誦，就能獲得意樂成就。譬如獅子飢餓所逼，以強大的力量殺害大象。如果殺害豺狼以及各種小獸，所施展的力量與它殺大象，沒有絲毫差異。修行者成就上、中、下等事，所發出的精勤也是如此。修行者如果住在喧鬧的地方，就會被蚊蟲叮咬、寒冷炎熱等各種痛苦逼迫，以及聽到各種鼓樂的聲音，或者聽到人們唱歌跳舞的聲音，或者各種鳥鳴以及江水的聲音，或者聽到婦女的瓔珞（一種裝飾品）的聲音。因為這些緣故，使心散亂。所以修行的人常常需要遠離這些地方。再次，修行人唸誦，不應該太慢，不應該太快，聲音不應該太高，也不應該太低。不應該間斷，不要說話，不要讓心緣于其他境界，真言的字型不應該有錯訛。譬如大河日夜流淌，恒常沒有休息。持誦之人所作的供養，禮拜讚歎以及其他的功德，日夜增長也像這樣。唸誦的時候，心如果攀緣于雜染的境界，或者陷入懈怠，或者產生慾望，應該快速地收回心，攀緣真言的字，或者觀想本尊（Yidam，藏傳佛教中與修行者有特殊因緣的佛或菩薩），或者觀想手印（Mudra，佛教中的一種手勢）。譬如觀行的人，將心安住在眉間，使它不散亂。之後，境界現前，心如果不動搖，這個人就叫做觀行成就。唸誦的人，所緣的心處如果不動搖，就叫做成就。所以修行的人想要獲得悉地（Siddhi，成就、神通），應當收攝心於一境。心如果調伏，就會生起歡喜。隨著歡喜，身體就會輕安。隨著身體輕安，身體就會安樂。隨著身體安樂，就能得到心定。隨著心定，對於唸誦就不會有疑惑。隨著唸誦，就能滅除罪業。隨著罪業滅除，心就清凈。心清凈的緣故，就能得到成就。所以如來這樣說，一切諸法以心為根本。由於心清凈，獲得人天殊勝的快樂。由於心雜染，就墮入地獄乃至傍生（動物）貧窮的痛苦。由於心極度清凈，就能證得遠離地、水、火、風、生、老、病、死，不執著於二。

【English Translation】 English version: Furthermore, if one recites according to the Dharma, one will attain the accomplishment of intention. For example, a lion, driven by hunger, uses great power to kill an elephant. If it kills jackals and other small animals, the power exerted is no different from that used to kill the elephant. The diligence exerted by a practitioner in achieving superior, intermediate, and inferior accomplishments is also like this. If a practitioner lives in a noisy place, they will be afflicted by mosquitoes, cold, heat, and various sufferings, and hear various sounds of drums and music, or hear people singing and dancing, or the sounds of various birds and rivers, or the sounds of women's jewelry (瓔珞, Yingluo). Because of these reasons, the mind becomes scattered. Therefore, practitioners must always stay away from these places. Furthermore, when a practitioner recites, they should not be too slow or too fast. The voice should not be too loud or too soft. There should be no interruptions, and one should not speak, nor allow the mind to wander to other realms. The letters of the mantra should not be erroneous. For example, a great river flows day and night, constantly without rest. The offerings made by the one who recites, the prostrations, praises, and other merits, increase day and night in the same way. When reciting, if the mind clings to impure realms, or falls into laziness, or generates desires, one should quickly withdraw the mind and cling to the letters of the mantra, or visualize the Yidam (本尊, Benzun, a deity in Tibetan Buddhism with whom the practitioner has a special connection), or visualize the Mudra (手印, Shouyin, a symbolic hand gesture in Buddhism). For example, a practitioner of visualization places the mind between the eyebrows to prevent it from scattering. Later, when the realm appears, if the mind does not move, that person is called accomplished in visualization. If the place where the mind of the one who recites dwells does not waver, it is called accomplishment. Therefore, if a practitioner wants to attain Siddhi (悉地, Xidi, accomplishment, supernatural power), they must gather the mind into one realm. If the mind is tamed, joy will arise. With joy, the body will be light and at ease. With the body light and at ease, the body will be peaceful and happy. With the body peaceful and happy, one can attain mental stability. With mental stability, there will be no doubt about the recitation. With recitation, sins will be extinguished. With the extinction of sins, the mind will be pure. Because the mind is pure, one can attain accomplishment. Therefore, the Tathagata (如來, Rulai, Thus Come One) said, 'All dharmas (諸法, Zhufa, phenomena) have the mind as their root. Because the mind is pure, one obtains the supreme happiness of humans and gods. Because the mind is impure, one falls into the suffering of hell and even animals (傍生, Bangsheng) and poverty. Because the mind is extremely pure, one can attain liberation from earth, water, fire, wind, birth, old age, sickness, and death, and not be attached to duality.'

邊寂滅解脫。由心少凈。真言亦成。當獲無常供養本尊之主。次復供養自部明主。然後供養本所持尊。次復重發妙菩提心。廣大慈悲為度一切生老病死所溺眾生。複次應次讀大集經。或吉祥偈。或法輪經。或如來秘密。或大燈經。于中隨讀一部經已然。后即應專心結八方。結八方界。並結虛空及地界。之又以真言自身被甲。如上所說。諸漫荼羅以凈彩色隨意作一。護八方神。要須安置彼等。能摧諸部難者。次復應以師子座明王。誦唸其座。安漫荼羅內。其護身法。取所成物安於彼土。持誦彼物須臾之間復香水灑。以相應法。護摩一千。先取三個阿說他葉。所成就物置於其上。復取四葉而覆其物。即如法專唸誦。乃至當見三種相現。增長氣炯光現。次第成就三種悉地。若得氣出。即是悉地。諸人敬念。若得炯出。轉形悉地。若得光出。即是成就持明之仙變得清凈微細之身。譬如死至冷觸遍身。復如中陰來入處胎。譬如日光以照火珠便出其火。悉地入身。亦復如是名成就之法。若以內成就事者。其相若現即便。悉地謂彼像上見花鬘動。見眉動。或見嚴身諸瓔珞動。或見空中種種天花微風動。或墮細雨。或覺地動。或聞空聲。作如是言。汝所求愿今當說之。或見燈炎增長。其色潤澤輝曜。如金光。或復油盡燈光轉增。見斯等

【現代漢語翻譯】現代漢語譯本：證得邊際寂滅的解脫，源於內心的些許清凈，真言也能因此成就。你將獲得無常的供養，成為本尊的主人。接下來，供養你所屬部的明主（智慧本尊）。然後，供養你所持的本尊。之後，再次發起殊勝的菩提心（爲了一切眾生覺悟的心），以廣大的慈悲心來救度一切沉溺於生老病死的眾生。接下來，應該依次讀誦《大集經》，或者吉祥偈，或者《法輪經》，或者《如來秘密》，或者《大燈經》。從中隨意選擇一部經來讀誦。之後，就應該專心結八方界，並結虛空界和地界。再用真言為自身披甲。如上所說，用乾淨的彩色隨意製作一個曼荼羅（壇城），安置護八方神，務必安置他們，他們能摧毀各部的障礙。接下來，應該用獅子座明王的明咒，誦唸其座，安放在曼荼羅內。關於護身之法，取來已經成就的物品，安放在那個地方。持誦那個物品，在很短的時間內，再用香水灑凈，用相應的法，護摩一千次。先取三個阿說他葉（菩提樹葉），將成就的物品放置在上面，再取四片葉子覆蓋在物品上。然後如法專心念誦，直到見到三種相出現：增長氣、炯光現。次第成就三種悉地（成就）。如果得到氣出，就是悉地，眾人敬念。如果得到炯出，就是轉形悉地。如果得到光出，就是成就持明之仙，變得清凈微細之身。譬如死亡來臨，寒冷的感覺遍佈全身。又如中陰身來入處胎。譬如日光照耀火珠，便能發出火。悉地入身，也是如此，這叫做成就之法。如果以內成就事來說，其相如果顯現，就是悉地，比如在彼像上見到花鬘動，見到眉毛動，或者見到嚴身的各種瓔珞動，或者見到空中種種天花被微風吹動，或者落下細雨，或者感覺大地震動，或者聽到空中的聲音，說這樣的話：『你所求的願望現在可以說了。』或者見到燈焰增長，其顏色潤澤輝耀，如金光。或者油盡了，燈光反而更加明亮。見到這些。

【English Translation】 English version: Attaining liberation through the cessation of extremes arises from a slight purification of the mind, and thus the mantra also becomes accomplished. You will receive impermanent offerings and become the master of the principal deity. Next, offer to the Vidyaraja (wisdom king) of your own lineage. Then, offer to the deity you hold. After that, generate again the supreme Bodhicitta (the mind of enlightenment for all beings), with vast compassion to liberate all beings drowning in birth, old age, sickness, and death. Next, one should sequentially recite the Mahasamghata Sutra, or auspicious verses, or the Dharma Wheel Sutra, or the Tathagata's Secret, or the Great Lamp Sutra. Choose any one of these sutras to recite. After that, one should concentrate on establishing the boundaries of the eight directions, and also establish the boundaries of space and earth. Then, armor oneself with mantra. As mentioned above, create a mandala (sacred circle) at will using clean colors, and place the guardian deities of the eight directions, ensuring they are positioned to destroy the obstacles of all lineages. Next, one should use the mantra of the Lion Throne Vidyaraja, reciting the throne, and place it within the mandala. Regarding the method of self-protection, take the accomplished object and place it in that location. Recite the mantra over that object, and in a short time, sprinkle it with fragrant water, and perform a homa (fire offering) one thousand times using the appropriate method. First, take three Ashvattha leaves (Bodhi tree leaves), place the accomplished object on them, and then take four leaves and cover the object. Then, concentrate on reciting the mantra according to the Dharma, until you see three signs appear: increasing energy, the appearance of radiant light. Gradually accomplish the three siddhis (achievements). If you obtain the emission of energy, that is siddhi, and people will respectfully remember you. If you obtain the appearance of radiant light, that is the siddhi of transformation. If you obtain the emission of light, that is the accomplishment of a Vidyadhara (mantra holder), transforming into a pure and subtle body. It is like the arrival of death, where a cold sensation spreads throughout the body. It is also like the intermediate state (bardo) entering the womb. It is like sunlight shining on a fire pearl, which then emits fire. The siddhi entering the body is also like that, and this is called the method of accomplishment. If it is an internal accomplishment, its signs will appear, and that is siddhi, such as seeing the garland on the image move, seeing the eyebrows move, or seeing the various ornaments adorning the body move, or seeing various heavenly flowers in the sky moved by a gentle breeze, or fine rain falling, or feeling the earth shake, or hearing a voice in the sky saying, 'You can now speak your desired wish.' Or seeing the flame of the lamp increase, its color becoming moist and radiant, like golden light. Or the oil is exhausted, but the light of the lamp increases even more. Seeing these things.

相。便得悉地。或覺白毫毛遍豎。或聞空中天樂之音。或聞諸天瓔珞之聲。或於空中見本尊。複次我說成就轉近悉地。于唸誦事。極以愛樂心。不攀緣雜染之境。亦無飢渴寒熱等苦。于諸違法外相之境。心不動搖。蜎及虻蛇等諸毒蟲。皆不敢害。毗舍阇鬼富單那等諸餘鬼類。不敢近過。行者影中所出言教。皆悉信受。轉加聰慧。善綴文章。于諸書算。轉成巧妙。心樂善法。勤勇靜行。復見地藏。亦無身病及污垢膩。身有香氣。若有人見及已聞名。生敬念心。亦諸媚女自來呼名。以心凈故。無慾染意。于虛空中。聞諸天語言。復見彼形及乾闥婆夜叉之類。其持誦者若見斯等勝妙好相已。即應自知。我今近於真言悉地。即應須辨成就法事。

複次行者起首悉地。應具八戒。或二三日。亦須斷食。然後起成。爾時妙膊童子白執金剛菩薩言。尊者先說不由食故獲得清凈。云何復言應須斷食。世尊說。食如油膏車。未知斷食。其事云何。執金剛菩薩語妙膞言。聲如雷音。作如是說。不為心凈故。教令斷食。但諸眾生以皮纏縛血肉腦肝腸腎肺。脂膩痰膜屎尿。常流不凈種種穢物。如是之身。地水火風假合成立。如四毒蛇置於一篋。欲令彼等屎尿涕涶血腦臭穢不令流出故。為斷食。非為妨道故令斷食。行者若生淫想。如上所說

【現代漢語翻譯】現代漢語譯本（出現這些）相，便能得到悉地（成就）。或者感覺到白毫毛（佛的三十二相之一，位於眉間）普遍豎立，或者聽到空中天樂的聲音，或者聽到諸天瓔珞（一種裝飾品）的聲音，或者在空中見到本尊（所修行的主要神祇）。再次，我說成就轉為接近悉地（成就）的徵兆：對於唸誦之事，極其以愛樂之心對待，不攀緣雜染的境界，也沒有飢渴寒熱等痛苦。對於各種違背佛法、外道之相的境界，內心不動搖。蜎（小蟲）及虻（蚊虻）、蛇等各種毒蟲，都不敢加害。毗舍阇（一種惡鬼）、富單那（一種惡鬼）等各種鬼類，不敢靠近。修行者影子中所說出的言教，都完全信受。轉而更加聰慧，善於撰寫文章，對於各種書寫計算，轉為巧妙。內心喜愛善法，勤奮勇敢地進行禪定修行。又見到地藏（地藏菩薩），也沒有身體疾病以及污垢油膩，身上有香氣。如果有人見到以及聽聞其名，生起敬念之心，也有各種美麗的女子自己來呼喚其名，因為內心清凈的緣故，沒有慾望染污之意。在虛空中，聽到諸天的語言，又見到他們的形體以及乾闥婆（一種天神）、夜叉（一種守護神）之類。持誦真言者如果見到這些殊勝美妙的好相之後，就應該自己知道，我現在接近於真言悉地（成就），就應該辨別成就的法事。再次，修行者開始悉地（成就）的修行，應該具足八戒，或者兩三天，也需要斷食，然後開始成就。這時，妙膊童子（一位菩薩）對執金剛菩薩（金剛手菩薩）說：『尊者先前說不由飲食的緣故獲得清凈，為什麼又說應該斷食？世尊說，飲食如同油膏車，不知道斷食，這件事怎麼樣呢？』執金剛菩薩對妙膞說，聲音如雷鳴，這樣說：『不是爲了心凈的緣故，教令斷食，但各種眾生以皮纏縛血肉腦肝腸腎肺，脂膩痰膜屎尿，常常流出不乾淨的各種穢物。這樣的身體，由地水火風假合而成，如同四條毒蛇放置在一個箱子里。想要讓他們屎尿涕涶血腦臭穢不令流出，所以才斷食，不是爲了妨礙修道才令斷食。』修行者如果生起淫慾之想，如同上面所說。

【English Translation】 English version When these signs appear, one will attain Siddhi (accomplishment). One may feel the white hair between the eyebrows (one of the thirty-two marks of the Buddha) standing upright all over, or hear the sound of heavenly music in the air, or hear the sound of celestial ornaments, or see the principal deity (the main deity of practice) in the air. Furthermore, I say that the signs of achievement turning closer to Siddhi (accomplishment) are: one treats the matter of recitation with utmost love and joy, does not cling to defiled states, and has no suffering from hunger, thirst, cold, or heat. One's mind does not waver in the face of various states that violate the Dharma or are of external paths. Various poisonous insects such as small worms, gadflies, and snakes dare not harm. Various ghosts such as Pisachas (a type of evil spirit), Putanas (a type of evil spirit), and other ghosts dare not approach. The teachings spoken in the shadow of the practitioner are completely believed. One becomes more intelligent, good at writing articles, and skillful in various writing and calculations. One's mind loves good Dharma, and one diligently and bravely practices meditation. One also sees Ksitigarbha (Ksitigarbha Bodhisattva), and has no physical illness or dirt and grease, and the body has a fragrance. If someone sees or hears their name and generates a respectful thought, various beautiful women will also call out their name, and because the mind is pure, there is no intention of being defiled by desire. In the empty sky, one hears the languages of the heavens, and also sees their forms and beings such as Gandharvas (a type of celestial being) and Yakshas (a type of guardian deity). If the mantra holder sees these excellent and wonderful signs, they should know that they are now close to Mantra Siddhi (accomplishment), and should discern the Dharma practices for accomplishment. Furthermore, when a practitioner begins the practice of Siddhi (accomplishment), they should observe the eight precepts, or for two or three days, they also need to fast, and then begin the accomplishment. At this time, the Boy Wondrous Arm (a Bodhisattva) said to Vajrapani Bodhisattva (Bodhisattva of the Vajra Hand): 'Venerable One, you previously said that purity is not obtained through food, why do you say that one should fast? The World Honored One said that food is like an oiled cart, and not knowing fasting, how is this matter?' Vajrapani Bodhisattva said to Wondrous Arm, with a voice like thunder, saying: 'It is not for the sake of purifying the mind that one is instructed to fast, but various beings are bound by skin, flesh, brain, liver, intestines, kidneys, lungs, fat, phlegm, mucus, excrement, and urine, and constantly flowing unclean and various filthy things. Such a body is falsely composed of earth, water, fire, and wind, like four poisonous snakes placed in a box. Wanting to prevent their excrement, urine, snot, blood, brain, and foul odors from flowing out, therefore one fasts, not to hinder the path of cultivation.' If a practitioner generates lustful thoughts, as mentioned above.

。不凈之身以惠觀察。所起欲心即便消滅。于身命財亦無應著。行者具新真言法已。復知自身成就不遠。即應白月八日。或十四日或十五日。用以瞿摩塗地凈之。次涂香等及以讚歎。先供養佛。次復下者以花供養燈亦如是。欲知如法。乃至夢中為說諸事。如上所說。下私那法具悉修行。仍不下者。即應一日斷食。具持八戒。發大慈悲。或於制底。或於端嚴尊像之前。取部母真言。或取部主真言。作是押法念誦。極須專心不得動搖身及眉眼坐。

于茅草數滿落叉。或二落叉。或意將足。若作此法。呼我唵字。枯木尚入。何況人處。若欲令于童子所下者。即應簡取十個或八。或七五四三二。年十二或十歲。身份血脈及諸骨節並皆不現。圓滿具足。眼目端正。青白分明。由如具齒白齊密。手指纖長。亦無孔罅脛臂(腕字)䌬圓。奶房嵩高。股肱圓滿。毫毛一一而出。頭髮黑密。臍深腰細。心有三物。色相具足。有人見者。心生愛樂。若得如是童及女。于白月八日。或十四。或十五日。澡浴清凈。著新白衣。與授八戒。其日斷食。令坐前說漫荼羅內。次即以花燃燈涂香燒香種種飲食。供養本尊。及八方等大神。及阿修羅諸餘鬼類。一一復已妙花散彼童子。及以涂身等。然後手執香爐。頂戴唸誦。于其真言。先置𤙖字。中

【現代漢語翻譯】現代漢語譯本：以智慧觀察不凈的身體，由此生起的慾望之心便會立即消滅。對於自身性命和財物，也不應執著。修行者如果已經具備新的真言法，並且知道自身成就的時刻不遠了，就應該在白月的初八、十四或十五日，用牛糞（瞿摩）塗抹地面使之潔凈。然後塗上香料等，並加以讚歎。先供養佛，然後供養下位者，用鮮花供養，燈也是一樣。如果想知道是否如法，乃至在夢中會有人告訴你各種事情。如果按照上面所說的下私那法全部修行，仍然沒有效果，就應該有一天斷食，持守八戒，發起大慈悲心，或者在佛塔（制底）前，或者在端莊莊嚴的佛像前，取部母真言，或者取部主真言，做這樣的押法念誦。必須極其專心，身體、眉毛和眼睛都不能動。在茅草的數量達到一百萬（落叉），或兩百萬（落叉），或者認為足夠時，如果做這個法，呼喚我的唵字，即使是枯木也能進入，更何況是人呢？如果想要讓（神靈）降臨在童子身上，就應該挑選十個、八個、七個、五個、四個、三個、兩個，年齡為十二歲或十歲，身體的血脈和各個骨節都不顯露，圓滿具足，眼睛端正，黑白分明，牙齒潔白整齊緊密，手指纖細修長，也沒有孔隙，小腿和手臂（腕）圓潤，乳房高聳，大腿圓滿，毫毛一根根長出，頭髮烏黑濃密，肚臍深陷腰肢纖細，心中有三種美好的事物，容貌美好，有人見到這樣的人，心中會生起愛慕之情。如果得到這樣的童子或女子，在白月的初八、十四或十五日，沐浴清凈，穿上新的白色衣服，授予八戒，當天斷食，讓他們坐在前面所說的壇城（漫荼羅）內。然後用鮮花、燃燈、涂香、燒香以及各種飲食，供養本尊，以及八方等大神，以及阿修羅和各種鬼類。一一供養完畢后，將美妙的鮮花散在那個童子身上，並用涂香塗抹身體等。然後手持香爐，頂戴著唸誦，在真言前面加上𤙖字，中間...

【English Translation】 English version: Observe the impure body with wisdom, and the arising desires will be immediately extinguished. There should be no attachment to one's own life and possessions. If the practitioner possesses the new mantra methods and knows that the time of their accomplishment is not far off, they should, on the eighth, fourteenth, or fifteenth day of the white month, purify the ground by smearing it with cow dung (Goma). Then apply incense and offer praises. First, make offerings to the Buddha, and then offer flowers to those below, and so on, just like with lamps. If you want to know if it is according to the Dharma, even in dreams, someone will tell you various things. If you practice all the lower Sīvana methods as described above and still do not succeed, you should fast for one day, observe the eight precepts, generate great compassion, and either in front of a stupa (Chaitya) or before a dignified and solemn image, take the mantra of the Mother of the Family or the mantra of the Lord of the Family, and perform such a pressing recitation. You must be extremely focused, and your body, eyebrows, and eyes must not move. When the number of Kusa grass reaches one hundred thousand (Laksha), or two hundred thousand (Laksha), or when you think it is enough, if you perform this method, calling my Om syllable, even dry wood can enter, let alone a person? If you want to have (the deity) descend upon a child, you should select ten, eight, seven, five, four, three, two, aged twelve or ten, whose veins and joints are not visible, complete and perfect, with upright eyes, clear black and white, teeth white, even, and close together, slender and long fingers, without gaps, round calves and arms (wrist), high breasts, full thighs, hairs growing one by one, black and dense hair, deep navel and slender waist, with three beautiful things in their heart, and a beautiful appearance, so that anyone who sees them will feel love. If you obtain such a boy or girl, on the eighth, fourteenth, or fifteenth day of the white month, bathe them clean, dress them in new white clothes, give them the eight precepts, and have them fast on that day, and have them sit within the mandala (Mandala) mentioned earlier. Then, with flowers, lamps, incense, and various foods, make offerings to the principal deity, as well as the great deities of the eight directions, as well as the Asuras and various ghosts. After making offerings one by one, scatter beautiful flowers on that child, and apply incense to the body, etc. Then, holding a censer in hand, wearing it on the head, recite, adding the syllable 𤙖 at the beginning of the mantra, and in the middle...

間應呼吃㗚(二合)訶(上)拏(二合)之句(云捉也)又呼阿鼻舍(云遍入)字。又呼乞澀(二合)缽啰(二合云速)私那下已。即有此相現所為眼目歡悅。視物不瞬。無出入息。即當應知。私那已下。即以閼伽燒香供養。心念最勝明真言。即應敬問。尊是何類。自他所有疑惑。即應速問。彼尊身眷屬圍繞。即應以花于凈器中盛。滿香水。復置五寶。是為閼迦。即讚歎相應供養。以深恭敬。䠒跪叩頭。量本功夫。即應求愿。既得愿已。歡喜禮拜。復以閼迦供養讚歎。所持真言對彼誦已。然後即應如法發遣。一切真言法應如是。

蘇磨呼請問下缽私那分第八

若欲問事下。缽私那者于如是處。應當請召。所謂手指銅鏡。清水橫刀。燈炎寶地。虛空尊像。童子真珠。火聚石等。于如是處。缽私那下請召來已。當自說天上人間。及過去未來現在。超越三世善惡等事。一一具說。法若聞不依法。持真言字數或有加減。不經誦。不具正信。亦不供養。于不凈地。天不睛明。童子身份或勝或劣。有斯過等。私那不下。若欲請下。初應持誦私那真言。持誦功畢。即于白月八日。或十四日。十五日。是日不食。以瞿摩用涂其地。如牛皮像。即持童子澡浴清凈。著新白衣。坐于其上。以花香等。而為供養。自亦于內面向東

【現代漢語翻譯】現代漢語譯本：然後應唸誦『吃㗚(二合)訶(上)拏(二合)』的咒句（意為『捉住』），又唸誦『阿鼻舍』（意為『遍入』）字。又唸誦『乞澀(二合)缽啰(二合，意為速)』，然後唸誦『私那』。這樣就會有相應的景象顯現，表現爲眼目歡悅，視物不眨眼，沒有呼吸出入。這時就應當知道『私那』已經降臨。在『私那』降臨后，就用閼伽（Argha，供品）燒香供養，心中默唸最勝明真言。然後就應恭敬地詢問：『您是哪一類？』對於自己和他人所有的疑惑，就應快速提問。關於彼尊（指被召喚的神靈）的身形和眷屬圍繞的情況，就應用花盛放在乾淨的器皿中，盛滿香水，再放置五寶，這就是閼伽。然後讚歎並相應地供養，以深切的恭敬，跪拜叩頭，根據自己的能力，就應祈求願望。得到願望后，歡喜地禮拜，再次用閼伽供養讚歎，對著彼尊唸誦所持的真言，然後就應如法遣送。一切真言法都應如此。

蘇磨呼請問下缽私那分第八

如果想要通過『下缽私那』（Avatara-prasna，降臨問事）來詢問事情，就應當在這樣的地方請召：比如手指、銅鏡、清水橫刀、燈焰、寶地、虛空尊像、童子、真珠、火聚、石頭等。在這些地方，『缽私那』降臨后，就會親自講述天上人間，以及過去、未來、現在，超越三世的善惡等事情，一一詳細說明。如果聽到的法不符合正法，持誦真言的字數有增加或減少，不經常誦讀，不具備真正的信心，也不進行供養，在不乾淨的地方，天氣不晴朗，童子的身份或勝或劣，有這些過失等，『私那』就不會降臨。如果想要請『私那』降臨，最初應持誦『私那』真言。持誦完畢后，就在白月（指農曆上半月）的初八、十四或十五日，這些日子不吃飯，用瞿摩（Gomaya，牛糞）塗抹地面，使其像牛皮一樣。然後給童子洗澡，使其清凈，穿上新的白衣，坐在上面，用花香等來供養。自己也在室內面向東方。 English version: Then one should recite the phrase 'khi-chi-tra-ka-ra-na' (meaning 'seize'), and also recite the syllable 'Abhisha' (meaning 'pervading'). Also recite 'kshipra-prasna' (meaning 'quick'), and then recite 'prasna'. Then there will be corresponding signs appearing, manifested as joyful eyes, unblinking gaze, and absence of inhalation and exhalation. At this time, one should know that 'prasna' has descended. After 'prasna' has descended, one should use Argha (offerings) to burn incense for offering, silently reciting the supreme bright mantra in the heart. Then one should respectfully ask: 'What kind are you?' For all doubts of oneself and others, one should quickly ask. Regarding the form of that deity (referring to the invoked deity) and the surrounding retinue, one should use flowers placed in a clean vessel, filled with fragrant water, and then place five jewels, this is Argha. Then praise and offer accordingly, with deep reverence, kneeling and bowing the head, according to one's ability, one should pray for wishes. After obtaining the wish, joyfully prostrate, and again use Argha to offer praise, reciting the mantra held towards that deity, then one should send them off according to the Dharma. All mantra practices should be like this.

Chapter 8: Su-mo Invites and Asks About the Descent of Prasna

If one wants to inquire about matters through 'Avatara-prasna' (descent for questioning), one should invoke in such places: such as fingers, bronze mirrors, clear water with a horizontal knife, lamp flames, precious land, images in the void, young boys, pearls, fire piles, stones, etc. In these places, after 'prasna' descends, they will personally narrate the heavens and the human world, as well as the past, future, and present, transcending the good and evil of the three times, explaining each in detail. If the Dharma heard does not conform to the proper Dharma, if the number of syllables in the mantra recited is increased or decreased, if it is not recited frequently, if one does not possess true faith, and if one does not make offerings, in unclean places, if the weather is not clear, if the status of the young boy is superior or inferior, with these faults, etc., 'prasna' will not descend. If one wants to invite 'prasna' to descend, one should initially recite the 'prasna' mantra. After completing the recitation, on the eighth, fourteenth, or fifteenth day of the white month (referring to the first half of the lunar month), on these days one should not eat, use Gomaya (cow dung) to smear the ground, making it like cowhide. Then bathe the young boy, making him clean, put on new white clothes, and sit him on it, using flowers and incense to make offerings. One should also face east in the room.

【English Translation】 Then one should call the phrase 'khi-chi-tra-ka-ra-na' (meaning 'seize'), and also call the syllable 'Abhisha' (meaning 'pervading'). Also call 'kshipra-prasna' (meaning 'quick'), then call 'prasna'. Then there will be this appearance, the eyes will be joyful, the vision will not blink, and there will be no breathing. Then you should know that 'prasna' has arrived. After 'prasna' has arrived, then use Argha (offerings) to burn incense for offerings, and silently recite the most victorious bright mantra in your heart. Then you should respectfully ask: 'What kind are you?' For all doubts of yourself and others, you should ask quickly. Regarding the body and surrounding retinue of that venerable one (referring to the invoked deity), you should use flowers in a clean vessel, filled with fragrant water, and then place five treasures, this is Argha. Then praise and offer accordingly, with deep reverence, kneeling and bowing your head, according to your ability, you should ask for wishes. After obtaining the wish, joyfully prostrate, and again use Argha to offer praise, reciting the mantra you hold towards that venerable one, then you should send them off according to the Dharma. All mantra practices should be like this. Chapter 8: Su-mo Invites and Asks About the Descent of Prasna If you want to ask about matters through 'Avatara-prasna' (descent for questioning), you should invite in such places: such as fingers, bronze mirrors, clear water with a horizontal knife, lamp flames, precious land, images in the void, young boys, pearls, fire piles, stones, etc. In these places, after 'prasna' descends, they will personally tell about the heavens and the human world, as well as the past, future, and present, transcending the three worlds of good and evil, explaining each in detail. If the Dharma heard does not conform to the Dharma, if the number of words in the mantra held is increased or decreased, if it is not recited frequently, if you do not have true faith, and if you do not make offerings, in unclean places, if the weather is not clear, if the young boy's status is superior or inferior, with these faults, etc., 'prasna' will not descend. If you want to invite 'prasna' to descend, you should first hold and recite the 'prasna' mantra. After completing the recitation, on the eighth, fourteenth, or fifteenth day of the white month (referring to the first half of the lunar month), on these days do not eat, use Gomaya (cow dung) to coat the ground, like a cowhide image. Then bathe the boy clean, put on new white clothes, and sit on it, with flowers and incense, and make offerings. You should also face east inside.

。坐茅草上。若欲令彼鏡面手下看。先取其鏡。以梵行婆羅門護摩之灰。揩拭令凈。或七八遍乃十遍。即時置於漫荼羅內。處中仰看。鏡中即現世出世事。若復欲下橫刀法。亦如鏡。若欲令于手指所下看。先以紫穬水。洗自指頭。后已香油涂之。若欲令於水中下看。凈濾之水瀉于瓶內。然後童子于中見事。若欲令下於空地及真珠看。以凈水灑。若欲令于尊像所身或殺持戒清凈比丘比丘尼。優婆塞迦優婆私迦。或燒伽藍。犯斯罪者。假令勤苦亦不成就。於三寶處。有所害心。少分損害。我今略說彼所受報。如是人等墮無間獄。從彼得出。以不善業故。生貧賤家。雖初發無上菩提之心。后還禮拜外道天等。彼諸天神于其人所。卻生瞋害。持誦真言。終不成就。彼從發菩提心后。諸天及人即應供養。彼亦荷檐一切眾生。及施無畏。紹繼三寶。是故不應禮拜諸天。或作猛害之事。及殺仙人。破明主真言。瞋心故不復供養。眾無故以手斷壞草木。以足踐蹋蓮花及諸契印。亦復禮拜藥叉等類。復吃供養及祭祀鬼神之食。或吃所棄著地之食。或於畜生行非法行。或與女人于清凈處行非法事。以無明及藥捉諸蛇類。或乘象馬及狗牛驢。欲令去故。以杖打之。于病患者及遭苦難。于彼等處不發慈悲。如是人等真言不成。譬如虛空終不可量

。於三寶處。行欲益反損。獲善惡報。亦復如是。又復以網罥索及諸方便。傷害眾生。及畜獚兒羖羊。籠禁鸚鵡及諸鳥類。如是之人。今世後世亦不成就。是故不應受用供養世尊之物。所供養食亦不應踐。不應食蹋墮地之食。供養之物。不應頂戴。不應禮拜大自在及日月天火天及以那羅延天。假令遭苦。亦不應禮。彼所說教不應習讀。不應供養行彼法人。于彼自當說三世之事得利失利及得苦樂等。所聞之教宜甘受持。勿生疑惑。所問事畢。即速發遣。若具此法。私那速下。若不依法。不得成就。為人所笑。複次私那自下。彼童子等面貌熙怡。容顏滋潤。眼目廣長。繞黑睛。外微有赤色。精神意氣有大人相。出入息斷眼亦不瞬。即當應知。是真私那。若魔等下。即別有相。眼赤復圓。如人瞋視。眼睛不轉。張口怖畏。亦無出入之息。眼亦不瞬。即應當知。藥叉等下。速鬚髮遣。若不肯去。即便應誦妙吉祥偈。或誦不凈忿怒金剛真言。或誦杭斯尼使者真言。或誦金剛真言。或讀大集陀羅尼經。如上讀誦。若不去者。即以師子座真言。用閼迦木。或波羅賒木。與藉相應護摩百遍。或以胡麻。或稻穀花蘇蜜相和。護摩百遍。最後已軍荼利真言。護摩七遍。或已三遍即便捨去。智者善解如是妙法。復能一一如法修行。不久勞苦而

獲成就。

蘇磨呼童子請問經分別遮難分第九

複次殺阿羅漢。及殺父母。破和合僧。以懷瞋心。出佛身血求悉地者。終不成就。又破窣睹波。及殺菩薩。污母羅漢。教人令殺。盜僧物財。或少或多。世尊說。是五類無間。若犯此罪。于無間獄。受苦一劫。假使勤苦唸誦真言。終不獲得成就。又諸佛所說微妙經典。瞋心損壞。或放火燒。或棄水中。或謗法正分別也。不應相鬥象馬牛羊雞犬等類。及令男女相叉相撲。亦不往觀如上之戲。名正念。不說王國及處所論。鬥戰相撲淫女之論。及以謎語。說往昔所經之事。及與染污家業之事。行者依真言法念誦之時。乃至成就已還中間。不應入城村落生緣伽藍[撘-合+言]底外道神祀。及彼居處。園林池河。如此等處並不應往。複次若當不獲如前所說上妙勝處。應居閑空神廟。或居樹下。或住河邊。或居山側。或泉池林。或無人處。或居空室。一心念誦。或一年之中。除安居外春秋二時。隨意遊行。山林河邊泉池空室。專心念誦。譬如苾芻夏月安居。唸誦之人亦復如是。行人唸誦雖滿遍數。夏安居至。莫作成就之法。準前唸誦不得間斷。解夏以後。如法護身。方可成就。

蘇磨呼分別護摩分第十

複次當說護摩差別置爐之法。或作團圓。成作三角。

【現代漢語翻譯】現代漢語譯本：獲得成就。

蘇磨呼童子請問經分別遮難分第九

再者，如果有人殺死阿羅漢（斷盡煩惱，證得解脫的聖者），或者殺死父母，破壞僧團的和合，以懷恨之心，爲了求得悉地（成就）而出佛身血，最終都不會獲得成就。又如果有人破壞窣堵波（佛塔），或者殺害菩薩（發菩提心，行菩薩道的人），玷污母羅漢（比丘尼阿羅漢），教唆他人殺人，盜取僧團的財物，無論多少，世尊說，這是五種無間罪。如果犯下這些罪行，將在無間地獄遭受一劫的痛苦。即使勤奮地念誦真言，最終也無法獲得成就。此外，對於諸佛所說的微妙經典，以嗔恨心加以損壞，或者放火焚燒，或者丟棄在水中，或者誹謗正法，也不應爭鬥，例如象、馬、牛、羊、雞、犬等動物，也不應讓男女互相扭打，也不應觀看上述的戲樂，這叫做正念。不談論王國和處所的爭論，鬥戰相撲淫慾的言論，以及謎語，講述過去經歷的事情，以及與染污的家業有關的事情。修行者在依照真言法念誦的時候，乃至成就之前，不應進入城市、村落、生緣、伽藍（寺院）、[撘-合+言]底（涼亭）、外道神祀，以及他們的居處、園林、池河。這些地方都不應該去。再者，如果不能獲得如前所說的上妙勝處，應該居住在閑靜空曠的神廟，或者居住在樹下，或者住在河邊，或者居住在山側，或者泉池林，或者無人之處，或者居住在空室，一心念誦。或者在一年之中，除了安居之外，春秋二季，隨意遊行。在山林、河邊、泉池、空室，專心念誦。譬如比丘在夏季安居，唸誦之人也應如此。修行者唸誦即使滿了遍數，夏安居到來，也不要作成就之法。按照之前的唸誦，不得間斷。解夏以後，如法護身，才可以成就。

蘇磨呼分別護摩分第十

再者，現在應當說護摩（火供）的差別和設定火爐的方法。或者做成圓形，或者做成三角形。

【English Translation】 English version: Achieves accomplishment.

Su Mo Hu Asks the Boy Sutra, Chapter Nine on Differentiating Obstacles

Furthermore, killing an Arhat (one who has extinguished all afflictions and attained liberation), or killing one's parents, disrupting the harmony of the Sangha (monastic community), with a mind full of hatred, seeking Siddhi (accomplishment) by drawing blood from the body of the Buddha, will ultimately not lead to accomplishment. Also, destroying Stupas (Buddhist shrines), or killing Bodhisattvas (beings who have generated Bodhicitta and are practicing the Bodhisattva path), defiling a Bhikkhuni Arhat (a female monastic Arhat), instigating others to kill, stealing property from the Sangha, whether little or much, the World Honored One said, these are the five kinds of unremitting offenses. If one commits these offenses, one will suffer for a kalpa (eon) in the Avici Hell. Even if one diligently recites mantras, one will ultimately not attain accomplishment. Furthermore, the subtle and wonderful scriptures spoken by all the Buddhas, damaging them with a mind of hatred, or setting them on fire, or discarding them in water, or slandering the Dharma, one should also not engage in disputes, such as with elephants, horses, cows, sheep, chickens, dogs, and other animals, nor should one cause men and women to wrestle or grapple with each other, nor should one watch such amusements. This is called right mindfulness. One should not discuss disputes about kingdoms and places, discussions of battles, wrestling, or sexual matters, nor riddles, nor speak of past experiences, nor matters related to defiled family affairs. When a practitioner is reciting according to the mantra Dharma, even until accomplishment, one should not enter cities, villages, connections, monasteries (Gharama), [撘-合+言]底 (rest stops), heretical deities, and their residences, gardens, ponds, and rivers. One should not go to such places. Furthermore, if one cannot obtain the superior and wonderful places mentioned earlier, one should reside in quiet and empty temples, or reside under trees, or live by rivers, or reside on the side of mountains, or by springs and ponds, or in uninhabited places, or reside in empty rooms, reciting with one mind. Or within a year, except for the rainy season retreat (An居), in the spring and autumn seasons, one may wander at will. In mountains, forests, by rivers, springs, ponds, and empty rooms, one should recite with focused mind. Just as Bhikkhus observe the rainy season retreat in the summer months, so should the one who recites. Even if the practitioner has completed the required number of recitations, when the rainy season retreat arrives, one should not perform the methods of accomplishment. According to the previous recitations, one must not interrupt. After the end of the rainy season retreat, one can achieve accomplishment by protecting oneself according to the Dharma.

Su Mo Hu Differentiates Homa Chapter Ten

Furthermore, now I shall speak of the differences in Homa (fire offering) and the method of setting up the hearth. One may make it round, or make it triangular.

或作四方。或如蓮花之形。並須有基。爐口安唇。泥拭細滑。外邊基階並須牢固。作善事及求錢財。令他敬念。行息災法。其爐須圓。若求成就一切諸事。或求女人及童子等。其爐須作蓮花之形。若作行惡之法。或令走等事。爐須作三角。若欲調伏諸龍及余鬼類。或令火燒。或令苦痛。其爐須方。基唇及爐以瞿摩涂。複用茅草佈於基上。階下四遍邊亦涂瞿摩。遍滿茅草。護摩之物安置基上。及安基下。所涂之處花。彼等法不生瞋恚。行彼法者亦不隨喜。不應誦彼真言讚歎。設若有財。以慈悲施。先當禮拜一切諸佛及所居處。次應禮諸菩薩眾。次禮緣覺聲聞之眾。譬如初月雖未圓滿。然諸人等致敬禮拜。菩薩亦爾。雖未覺滿。漸漸當成菩提滿月。是故禮拜諸菩薩眾。彼等荷負一切眾生。以救濟故。發大慈悲。熟有愚癡下劣眾生。不肯禮拜彼諸菩薩。神力不思具大精進。若不禮者。非直真言不成。亦及乃譭謗諸佛。譬如從花乃成果實。花如菩薩。果喻菩提。菩薩雖復於行欲者示現行欲。于剛強者示現剛強。于柔軟者示現慈悲。然彼菩薩實無憎愛。云何不禮彼等菩薩。復以種種真言主形。隨類能滿諸眾生心。復能了知一切業果。是故應禮真言尊師。

蘇磨呼童子請問分別聖道分第十一

複次當說八聖道法。為正

【現代漢語翻譯】現代漢語譯本或者做成四方形，或者做成蓮花的形狀，並且必須要有基座。爐口要安裝爐唇，用泥土擦拭得細緻光滑。外面的基座臺階也必須牢固。如果是爲了做善事以及求取錢財，使他人敬重思念，施行息災之法，那麼爐子必須是圓形的。如果要求成就一切諸事，或者求取女人以及童子等，那麼爐子必須做成蓮花的形狀。如果是作施行惡之法，或者使人逃走等事，爐子必須做成三角形。如果想要調伏諸龍（各種龍族）以及其他鬼類，或者使他們被火燒，或者使他們痛苦，那麼爐子必須是方形的。基座、爐唇以及爐子用牛糞（瞿摩）塗抹。再用茅草鋪在基座上，臺階下四周邊緣也塗抹牛糞（瞿摩），遍佈茅草。護摩（Homa）的物品安置在基座上，以及安置在基座下。所塗抹之處要有花。那些地方的法不會產生瞋恚，施行那些法的人也不會隨喜。不應該誦唸那些真言讚歎。如果擁有財富，應該以慈悲心施捨。首先應當禮拜一切諸佛以及他們所居住的地方。其次應當禮拜諸菩薩眾。再次禮拜緣覺（Pratyekabuddha）聲聞（Śrāvaka）之眾。譬如初月雖然未圓滿，然而人們致敬禮拜。菩薩也是這樣，雖然還未覺悟圓滿，但漸漸會成就菩提（Bodhi）滿月。因此要禮拜諸菩薩眾。他們荷負一切眾生，爲了救濟的緣故，發起大慈悲心。實在有愚癡下劣的眾生，不肯禮拜那些菩薩，他們的神力不可思議，具足大精進。如果不禮拜，不僅真言不能成就，而且還會譭謗諸佛。譬如從花乃至於成果實，花如菩薩，果實比喻菩提（Bodhi）。菩薩雖然對於行淫慾者示現行淫慾，對於剛強者示現剛強，對於柔軟者示現慈悲，然而那些菩薩實際上沒有憎恨和喜愛。為什麼不禮拜他們這些菩薩呢？又以種種真言作為主形，隨順種類能夠滿足諸眾生的心，又能了知一切業果。因此應該禮拜真言尊師。

蘇磨呼童子請問分別聖道分第十一

再次應當說八聖道法，作為正道。

【English Translation】 English version Or it can be made in a square shape, or in the shape of a lotus flower, and it must have a base. The mouth of the furnace should be fitted with a lip, and it should be wiped with mud to make it smooth and delicate. The outer base steps must also be firm. If it is for doing good deeds and seeking wealth, to make others respect and remember, and to perform the Dharma of pacifying disasters, then the furnace must be round. If you want to accomplish all things, or seek women and children, then the furnace must be made in the shape of a lotus flower. If you are performing evil deeds, or causing people to run away, the furnace must be made in a triangle. If you want to subdue the dragons (various dragon clans) and other ghosts, or cause them to be burned by fire, or cause them pain, then the furnace must be square. The base, the lip of the furnace, and the furnace are smeared with cow dung (Gomaya). Then, thatch is spread on the base, and the edges around the steps are also smeared with cow dung (Gomaya), covered with thatch. The Homa offerings are placed on the base and below the base. Where it is smeared, there should be flowers. The Dharma in those places will not generate anger, and those who practice those Dharmas will not rejoice. One should not recite those mantras in praise. If you have wealth, you should give with compassion. First, you should worship all the Buddhas and the places where they reside. Secondly, you should worship all the Bodhisattvas. Then, worship the Pratyekabuddhas and Śrāvakas. For example, although the new moon is not yet full, people pay homage and worship. Bodhisattvas are also like this, although they have not yet fully awakened, they will gradually achieve the full moon of Bodhi. Therefore, one should worship all the Bodhisattvas. They bear all sentient beings, and for the sake of salvation, they generate great compassion. There are truly foolish and inferior beings who are unwilling to worship those Bodhisattvas, whose divine power is inconceivable and who possess great diligence. If one does not worship, not only will the mantra not be accomplished, but one will also slander all the Buddhas. For example, from the flower comes the fruit, the flower is like a Bodhisattva, and the fruit is like Bodhi. Although Bodhisattvas appear to those who desire lust as lustful, to the strong as strong, and to the gentle as compassionate, those Bodhisattvas actually have no hatred or love. Why not worship these Bodhisattvas? Moreover, with various mantras as the main form, they can satisfy the minds of all sentient beings according to their kind, and they can also know all karmic results. Therefore, one should worship the venerable mantra master.

Chapter Eleven: Sumohutongzi Asks About Distinguishing the Holy Path

Furthermore, the Eightfold Noble Path should be discussed as the right path.

見正分別正語正業正命正勤正念正定。此是諸佛所行之道。行此道者真言乃成。復生人天勝上妙處。過去諸佛行此道故成等正覺。現在未來亦復如是。身口意業所修功德常依正教。不生廢惓。如是修行乃名正業。飲食衣服臥具湯藥常懷知足。不生染者。是名正命。不讚己身。不毀他人。遠離諸過。如避炎火及以猛狩。常樂寂靜。是名正語。不學占相吉兇。男女等事。天文地理。調象調馬法。射藝書算。世間言論。無益之典。遠離斯過。是名正見。言者不依法則。非直不成。亦當自害。唸誦之人縱不依法。諸真言主終不損害。其侍從見彼過故即便損害。

複次若慾念誦及欲成就。並行諸事。無諸難事。速悉地者。以諸飲食。祭祀諸天修羅藥叉龍伽路荼共命鳥等。揭吒布單那。乾闥婆部多。諸鬼魅等。或居地上。或在虛空。行者右膝著地。啟請言曰。居妙高山諸天部多。居住歡喜園及余天宮。居日月宮及七金山。或居河所。或住海邊居陂澤。或居泉井。或居村落及諸神廟。或居空室。或居天室。或在伽藍。或居制底。或居外道草菴。或居象室。或居庫藏。或居街巷。或居四衢道所。或居獨樹。或居大路。或居冢間。或居大林。或居師子大蟲遊行之處。或居大磧。或居諸洲上妙處所。並生歡喜。與諸眷屬降臨來此。我

【現代漢語翻譯】現代漢語譯本：正見、正分別（正確的區分）、正語（正確的言語）、正業（正確的行為）、正命（正確的謀生方式）、正勤（正確的努力）、正念（正確的念頭）、正定（正確的禪定）。這是諸佛所行之道。行此道者，真言（mantra）乃能成就。並且能往生人天（deva and human realms），殊勝美妙之處。過去諸佛行此道故，成就等正覺（perfect enlightenment）。現在未來諸佛亦復如是。身口意業所修功德，常依正教。不生懈怠。如是修行，乃名正業。飲食衣服臥具湯藥，常懷知足。不生貪染者。是名正命。不讚美自己。不譭謗他人。遠離各種過失。如躲避炎火以及猛獸。常樂於寂靜。是名正語。不學習占卜相面吉兇。男女之事等等。天文地理。調象調馬之法。射箭技藝書寫算術。世間無益的言論。遠離這些過失。是名正見。言語不依法則，不但不能成就，還會自害。唸誦之人縱然不依法則，諸真言主（mantra deities）終究不會損害。但是他們的侍從見到他的過失，便會加以損害。

其次，如果想要念誦以及想要成就，並行各種事業，沒有各種困難，迅速成就悉地（siddhi，成就）者，用各種飲食，祭祀諸天（devas）、修羅（asuras）、藥叉（yakshas）、龍（nagas）、伽路荼（garudas，金翅鳥）、共命鳥（kalavinka）等。揭吒布單那（kataputana）。乾闥婆（gandharvas）、部多（bhutas）。各種鬼魅等。或者居住在地上。或者在虛空。行者右膝著地。啟請說道：居住在妙高山（Mount Meru）的諸天部多（deva bhutas）。居住在歡喜園以及其他天宮。居住在日月宮以及七金山。或者居住在河邊。或者住在海邊，居住在水澤。或者居住在泉井。或者居住在村落以及各種神廟。或者居住在空室。或者居住在天室。或者在伽藍（monastery）。或者居住在制底（stupa）。或者居住在外道草菴。或者居住在象室。或者居住在庫藏。或者居住在街巷。或者居住在四通八達的道路。或者居住在獨立的樹木。或者居住在大路。或者居住在墳墓之間。或者居住在大森林。或者居住在獅子大蟲（老虎）出沒之處。或者居住在大沙漠。或者居住在各個洲上的美妙之處。都生起歡喜心。與各種眷屬降臨到這裡。我

【English Translation】 English version: 'Right View, Right Discrimination, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, Right Concentration. This is the path walked by all Buddhas. Those who walk this path will have their mantras fulfilled. They will also be reborn in the deva and human realms, in places of supreme wonder. Past Buddhas attained perfect enlightenment because they walked this path. The Buddhas of the present and future are also like this. The merits cultivated by body, speech, and mind should always rely on the correct teachings. Do not become lazy or weary. Such practice is called Right Action. Always be content with food, clothing, bedding, and medicine. Do not give rise to defilement. This is called Right Livelihood. Do not praise yourself. Do not slander others. Stay away from all faults, as if avoiding a blazing fire or fierce beasts. Always delight in tranquility. This is called Right Speech. Do not study divination, fortune-telling, or matters of men and women. Astronomy, geography. Methods of taming elephants and horses. Archery, writing, and arithmetic. Worldly and unprofitable discussions. Stay away from these faults. This is called Right View. Words that do not accord with the Dharma will not only fail to achieve anything but will also harm oneself. Even if those who recite mantras do not follow the Dharma, the lords of the mantras (mantra deities) will ultimately not cause harm. However, their attendants, seeing their faults, will inflict harm.'

'Furthermore, if one wishes to recite mantras and to achieve accomplishments, and to carry out various activities without difficulties, and to quickly attain siddhi (accomplishment), then with various foods, make offerings to the devas (gods), asuras (demons), yakshas (spirits), nagas (dragons), garudas (mythical birds), kalavinka (mythical birds) etc. Kataputana. Gandharvas (celestial musicians), bhutas (ghosts). Various ghosts and spirits, etc. Whether dwelling on the earth or in the sky. The practitioner should kneel on their right knee and say: 'Those who dwell on Mount Meru (Sumeru) the deva bhutas (deva spirits). Those who dwell in the Garden of Delight and other deva palaces. Those who dwell in the palaces of the sun and moon and the seven golden mountains. Or those who dwell by the river. Or those who dwell by the sea, dwelling in marshes. Or those who dwell in springs. Or those who dwell in villages and various shrines. Or those who dwell in empty rooms. Or those who dwell in deva rooms. Or in monasteries (gharamas). Or those who dwell in stupas (cetiya). Or those who dwell in the grass huts of non-Buddhists. Or those who dwell in elephant stables. Or those who dwell in treasuries. Or those who dwell in streets and alleys. Or those who dwell at crossroads. Or those who dwell in solitary trees. Or those who dwell on highways. Or those who dwell among tombs. Or those who dwell in great forests. Or those who dwell in places where lions and tigers roam. Or those who dwell in great deserts. Or those who dwell in wonderful places on various continents. All arise with joy. Come here with all your retinues. I'

所營辦花鬘涂香。燒香飲食。及妙燈明。愿垂韶饗。我所求事滿足其果。是供養諸鬼神已。后應別日供養護方諸神。如前辨供。䠒跪合掌。即應請言。謹請東方憍尸迦天。與諸眷屬來降於此。我所供養愿垂納受。次東南請火天仙。次南方請焰摩。次西南方請泥理底(平)部多大王。次西方請縛嚕拏龍王。次西北方請風神王。次北方請多聞天王。次東北方請伊舍那。次上方請梵天王等。涂香等隨所辨物。供養三寶及本部主。並諸明主真言主等。火已扇生。不應口吹。以稻蘇。或胡麻和蘇。以本部明主真言。護摩七遍或八或十。乃至二十。供養明主。布以茅草。面向東坐。蘇密及酪和置一器。所護摩木榅其頭。然後為成就本真言。故如法護摩。于其火中。以炮焰聲。應觀成就不成就相。其火無煙。炎如金色。所起火焰右旋宛轉。焰峰亦多。其色或白。或如紅色。或變極赤。由如珊瑚。色相滋潤。其焰上已。複流下廣。或如白月色光。其火焰形狀若瓶幢傘蓋吉祥子。形為萬字。是螺貝蓮花。或如護摩蘇杓。如三古叉及拔析羅。或如橫刀。如草束形。或如車形。或如蠅拂。聲如吹笛篳篥等聲種種音聲。或如螺聲。其氣由如燒蘇之香。復無炮烈。其火不扇。自然而著。如斯相現。必當獲得廣大成就。或起多焰。亦復炮烈。其焰難

【現代漢語翻譯】現代漢語譯本所經營的花鬘（用花編織的裝飾品）和涂香（塗抹身體的香料），以及焚燒的香、飲食，和美妙的燈火，愿諸位神靈歡喜享用。我所祈求的事情能夠得到圓滿的結果。在供養完諸鬼神之後，應該選擇另外的日子供養守護四方的諸神。按照之前的準備，跪下合掌，就應該唸誦：『謹請東方憍尸迦天（帝釋天），與您的眷屬降臨到這裡，我所供養的物品，愿您歡喜納受。』接下來，依次向東南方請火天仙（Agni），向南方請焰摩（Yama，閻摩），向西南方請泥理底（Nirṛti）部多大王，向西方請縛嚕拏（Varuna）龍王，向西北方請風神王，向北方請多聞天王（Vaiśravaṇa），向東北方請伊舍那（Īśāna），向上方請梵天王（Brahmā）等。用涂香等所能準備的物品，供養三寶以及本部的本尊，以及諸明咒主、真言主等。火已經扇旺，不應該用口吹。用稻米、蘇油，或者胡麻和蘇油混合，用本部的明咒主的真言，護摩七遍、八遍、十遍，乃至二十遍，供養明咒主。鋪上茅草，面向東方坐。將蘇油、蜂蜜及酪混合放在一個器皿中，將用於護摩的木頭浸潤其頭部，然後爲了成就本真言，如法進行護摩。從火焰中發出的爆裂聲，應該觀察成就與否的徵兆。如果火焰沒有煙，火焰如金色，所升起的火焰向右旋轉，火焰的峰尖也很多，其顏色或者白色，或者如紅色，或者變成極紅色，猶如珊瑚，色澤滋潤，火焰上升之後，又向下流淌擴散，或者如白月的光芒，火焰的形狀如果瓶、幢、傘蓋、吉祥果的形狀，呈現萬字，是海螺、貝殼、蓮花，或者如護摩用的蘇油勺，如三股叉及金剛杵，或者如橫刀，如草束的形狀，或者如車形，或者如蠅拂，聲音如吹笛子、篳篥等各種聲音，或者如海螺的聲音，其氣味猶如焚燒蘇油的香味，而且沒有爆裂聲，火焰不用扇動，自然燃燒。如果出現這樣的徵兆，必定能夠獲得廣大的成就。或者升起很多火焰，而且爆裂，火焰難以

【English Translation】 English version Offerings of flower garlands (ornaments woven from flowers) and scented pastes (fragrant substances applied to the body), along with burning incense, food, and exquisite lamps, are made, with the wish that all deities may joyfully partake. May the matters I seek be fulfilled. After offering to the various spirits, on another day, one should offer to the guardian deities of the directions. Following the previous preparations, kneeling with palms together, one should recite: 'I respectfully invite the eastern Kośika Heaven (Indra), along with your retinue, to descend here. May you joyfully accept the offerings I present.' Next, in sequence, invite the fire deity (Agni) to the southeast, Yama (Lord of Death) to the south, Nirṛti, the great king of the Bhūta (ghosts) to the southwest, Varuṇa (Lord of the Waters) to the west, the wind deity to the northwest, Vaiśravaṇa (God of Wealth) to the north, Īśāna (a form of Shiva) to the northeast, and Brahmā (the creator god) and others to the upper direction. With scented pastes and other available items, make offerings to the Three Jewels (Buddha, Dharma, Sangha), the principal deity of the mandala, and the lords of mantras and dhāraṇīs. Once the fire is kindled, it should not be blown with the mouth. Using rice, clarified butter (ghee), or a mixture of sesame seeds and ghee, with the mantra of the principal deity of the mandala, perform homa (fire ritual) seven, eight, ten, or even twenty times, offering to the lords of mantras. Spread out kusha grass, sit facing east. Mix ghee, honey, and yogurt in a vessel, moisten the ends of the wood used for the homa, and then, to accomplish the original mantra, perform the homa according to the proper method. From the cracking sounds of the flames, one should observe the signs of accomplishment or non-accomplishment. If the fire is smokeless, the flames are golden, the rising flames rotate to the right, the peaks of the flames are numerous, and their color is white, red, or intensely red, like coral, with a moist luster, and after rising, the flames flow downward and spread, or like the light of the white moon, the shape of the flames resembles a vase, banner, umbrella, auspicious fruit, or displays the swastika, conch shell, lotus flower, or like the ladle for offering ghee, like a trident or vajra (thunderbolt), or like a horizontal sword, like a bundle of grass, or like a chariot, or like a fly-whisk, the sound is like playing a flute, reed pipe, or various other sounds, or like the sound of a conch shell, the aroma is like the fragrance of burning ghee, and there are no cracking sounds, the fire does not need fanning and ignites naturally. If such signs appear, one will surely attain great accomplishment. Or, if many flames arise and crackle, the flames are difficult to

發。假令發。以復不增長。復時頓滅。由若無火。焰色燋悴。黑如闇云。如波羅賒。形由如一古叉簸箕男根牛角等相。聲若驢鳴。其火迸燒持誦之人。其氣由若燒尸之氣。如斯相現。即不成就。行者見斯不祥之相。即應以赤身主。或繼唎吉羅。或已不凈忿怒真言。而作護摩。其不吉相即當消滅。

複次行者不應以剃三處之毛。亦不應燒塗藥落及以手拔。譬如有人手執利刀。若不善解。自當損害。持其世尊所說無量明及諸真言。其中有入金剛部內。亦有入于蓮花部中。亦有入于般支迦部。亦有入于摩尼部內。亦有如是非部所貫。如上所說真言略教種種法則。於此五部。並應修行。復有諸天所說真言依世尊者。亦應修行。如是法則行者若乘此法。乘者即得意欲成就。

複次世尊於三有內勝上妙寶。從此複流究竟法寶。從此復生八大丈夫不退眾寶。如是三寶世所稱寶。是故若欲行者滅罪生福。本尊速得現前。于唸誦時。初應歸命三寶。若復持誦金剛部內真言者。初歸三寶已。次言那(上)謨室戰拏拔折羅皤奶曳摩訶藥叉細那缽怛曳。次即誦真言。

複次蓮花部明亦然。般支迦部摩尼部等亦復如是。初歸三寶。次歸三寶。次歸部主。然後乃可誦持真言。若不歸信釋教。復行聲聞乘及緣覺乘。信不具足。內懷

【現代漢語翻譯】現代漢語譯本：如果火焰出現，但並不增長，反而立即熄滅，就像沒有火焰一樣，火焰的顏色焦枯，黑如烏雲，形狀像古叉簸箕、男根、牛角等形狀。聲音像驢叫，火焰迸射灼燒持誦之人，氣味像焚燒屍體的氣味。如果出現這樣的景象，就表示不能成就。修行者見到這些不祥之兆，就應該用赤身主，或者繼唎吉羅，或者用不凈忿怒真言，進行護摩。這些不吉利的景象就會消滅。

再次，修行者不應該剃除三處（指頭髮、鬍鬚、陰毛）的毛髮，也不應該燒灼、塗藥使其脫落，或者用手拔除。譬如有人手持利刀，如果不善於使用，就會傷害自己。應該持誦世尊所說的無量明以及各種真言，其中有的屬於金剛部，有的屬於蓮花部，有的屬於般支迦部，有的屬於摩尼部，也有的不屬於這幾個部。如上所說的真言略教種種法則，對於這五部，都應該修行。還有諸天所說的真言，依附於世尊的，也應該修行。如果修行者遵循這些法則，就能如願成就。

再次，世尊是三有（欲有、色有、無色有）內最殊勝的妙寶，從此流出究竟的法寶，從此產生八大丈夫不退眾寶。像這樣的三寶，是世間所稱讚的寶。因此，如果修行者想要滅罪生福，本尊迅速顯現，在念誦時，首先應該歸命三寶。如果持誦金剛部內的真言，首先歸命三寶后，接著說：『那(上)謨室戰拏拔折羅皤奶曳摩訶藥叉細那缽怛曳』。然後就可以誦持真言。

再次，蓮花部的明也是這樣，般支迦部、摩尼部等也是這樣。首先歸命三寶，其次歸命部主，然後才可以誦持真言。如果不歸信釋迦牟尼的教法，反而修行聲聞乘以及緣覺乘，信仰不具足，內心懷有……

【English Translation】 English version: If a flame appears but does not grow, and instead immediately extinguishes, as if there were no flame at all, the color of the flame is scorched and withered, black like dark clouds, and its shape resembles an ancient fork-shaped winnowing basket, a man's genitals, a cow's horn, or similar forms. The sound is like a donkey's braying, and the flame bursts forth, burning the person who is reciting the mantra. The smell is like the odor of burning corpses. If such signs appear, it indicates that success will not be achieved. When a practitioner sees these inauspicious signs, they should perform homa (fire ritual) using the 赤身主 (Chishenzhu, name of a deity), or the 繼唎吉羅 (Jilijiluo, name of a mantra), or the impure wrathful mantra. These inauspicious signs will then be eliminated.

Furthermore, a practitioner should not shave the hair from the three places (referring to head hair, facial hair, and pubic hair), nor should they burn it off, apply medicine to make it fall out, or pluck it out by hand. It is like someone holding a sharp knife; if they do not know how to use it properly, they will harm themselves. One should uphold and recite the immeasurable vidyas (knowledge) and various mantras spoken by the World Honored One (世尊, Shìzūn, another name for Buddha), among which some belong to the Vajra (金剛, Jīngāng, Diamond) family, some to the Lotus family, some to the Pañcika (般支迦, Bānzhījiā) family, and some to the Mani (摩尼, Móní, Jewel) family, while others do not belong to any of these families. The various rules and teachings of the mantras mentioned above, pertaining to these five families, should all be practiced. Furthermore, the mantras spoken by the devas (諸天, Zhūtiān, gods), which are based on the World Honored One, should also be practiced. If a practitioner follows these rules, they will achieve their desired accomplishments.

Furthermore, the World Honored One is the most supreme and wonderful jewel within the three realms of existence (三有, Sānyǒu, the realms of desire, form, and formlessness). From this flows the ultimate Dharma Jewel, and from this arises the Eight Great Noble Ones, the non-retreating assembly jewel. These three jewels are praised as treasures by the world. Therefore, if a practitioner wishes to eliminate sins and generate blessings, and for the principal deity to quickly appear, they should first take refuge in the Three Jewels when reciting mantras. If reciting mantras belonging to the Vajra family, after first taking refuge in the Three Jewels, one should then say: '那(上)謨室戰拏拔折羅皤奶曳摩訶藥叉細那缽怛曳 (Nā(shàng)mó shìzhànná bá zhéluó pó nǎi yì mōhē yàochā xì nà bō dáyì)'. Then one can recite the mantra.

Furthermore, the vidyas of the Lotus family are the same, as are those of the Pañcika family, the Mani family, and so on. First, take refuge in the Three Jewels, then take refuge in the head of the family, and only then can one recite the mantra. If one does not take refuge in the teachings of Śākyamuni (釋迦牟尼, Shìjiāmóuní, the historical Buddha), but instead practices the Śrāvakayāna (聲聞乘, Shēngwénchéng, Hearer Vehicle) and the Pratyekabuddhayāna (緣覺乘, Yuánjuéchéng, Solitary Realizer Vehicle), and if one's faith is incomplete, harboring...

腐朽。外示精進。復懷慳吝者。不應執我此拔析羅教。若有一苾芻苾芻尼。優婆塞迦優婆私迦。毀訾深妙大乘。言此所說皆是魔教。復懷愚癡。為執金剛言是藥叉。復不敬禮諸大菩薩。持誦如是妙真言者。不久自當損害軀命。諸佛菩薩終不害人。然于部內有諸鬼類。見彼癡人謬執金剛杵。次地居所有諸大神王。與諸眷屬來降於此。各住本方。我所辦供。愿垂納受。復愿常時衛護於我。如是供養諸鬼神等。及護方神。行者無諸難事意所求愿皆悉滿足。

蘇磨呼童子諸問分別諸部分第十二

複次世尊為利益眾生故。說三俱胝五落叉真言及明。名曰持明藏。又聖觀自在說三俱胝五落叉真言。於此部中。真言主名曰何耶訖㗚皤(馬頭)此部漫荼羅曰你毗耶(二合)復有七真言主。謂十二臂真言主。六臂。上髻。滿如意願。四面。不空罥索。二臂。由如日光照輝世間。此等七真言主並是馬頭漫荼羅所貫。復有八明妃。謂目精。妙白。居白。觀世。獨髻。金頰。名稱。苾句胝。此等皆是蓮花部中明妃。復說種種妙漫荼羅及諸手印。我為利益貧窮眾生。及摧諸鬼類故。說七俱胝真言及漫荼羅。

復有十使者七明妃。又有六十四嬪。又有八大心真言。又有軍荼利等無量忿怒。又最勝明等無量真言主。是故此部名曰廣

【現代漢語翻譯】現代漢語譯本：腐朽，外表顯示精進，內心卻懷有慳吝的人，不應該接受我這個拔析羅（Vajra，金剛）教法。如果有一位比丘（Bhiksu，出家男眾）、比丘尼（Bhiksuni，出家女眾）、優婆塞迦（Upasaka，在家男眾）、優婆私迦（Upasika，在家女眾），詆譭深奧微妙的大乘佛法，說這些所說的都是魔教，又懷有愚癡，認為執金剛（Vajrapani，金剛手菩薩）是藥叉（Yaksa，夜叉，一種鬼神），又不尊敬禮拜諸大菩薩，持誦這樣微妙的真言的人，不久自己就會損害身軀性命。諸佛菩薩終究不會害人，然而在部內有各種鬼類，見到那些愚癡的人錯誤地執持金剛杵。其次是地居的所有大神王，與他們的眷屬來到這裡降臨，各自住在自己的方位。我所辦理的供養，希望您們垂憐納受，又希望常常衛護我，這樣供養諸鬼神等，以及護方神，修行者就沒有各種災難，心中所求的願望都能夠滿足。蘇磨呼童子諸問分別諸部分第十二再次，世尊爲了利益眾生的緣故，宣說了三俱胝（Tri-koti，三千萬）五落叉（Pancha-laksha，五十萬）真言和明咒，名字叫做持明藏。又有聖觀自在（Avalokiteshvara，觀世音菩薩）宣說了三俱胝五落叉真言。在這個部中，真言主的名字叫做何耶訖㗚皤（Hayagriva，馬頭明王）。這個部的曼荼羅（Mandala，壇城）叫做你毗耶。又有七個真言主，分別是十二臂真言主、六臂真言主、上髻真言主、滿如意願真言主、四面真言主、不空罥索真言主、二臂真言主，猶如日光照耀世間。這些七個真言主都是馬頭明王曼荼羅所統攝的。又有八個明妃，分別是目精明妃、妙白明妃、居白明妃、觀世明妃、獨髻明妃、金頰明妃、名稱明妃、苾句胝明妃。這些都是蓮花部中的明妃。又宣說了種種微妙的曼荼羅以及各種手印。我爲了利益貧窮的眾生，以及摧伏各種鬼類，所以宣說了七俱胝真言以及曼荼羅。又有十個使者、七個明妃，又有六十四個嬪妃，又有八個大心真言，又有軍荼利（Kundali，軍荼利明王）等無量的忿怒尊，又有最勝明等無量的真言主。所以這個部叫做廣。

【English Translation】 English version: Those who are rotten, outwardly showing diligence but inwardly harboring stinginess, should not hold my Vajra (拔析羅) teaching. If there is a Bhiksu (比丘, a male monastic), Bhiksuni (比丘尼, a female monastic), Upasaka (優婆塞迦, a male lay practitioner), or Upasika (優婆私迦, a female lay practitioner) who slanders the profound and subtle Mahayana (大乘) teachings, saying that what is taught is all demonic teachings, and also harbors ignorance, thinking that Vajrapani (執金剛) is a Yaksa (藥叉, a type of spirit), and does not respectfully bow to the great Bodhisattvas, those who recite such wonderful mantras will soon harm their own bodies and lives. All Buddhas and Bodhisattvas ultimately do not harm people, but within the mandala there are various kinds of ghosts who, seeing those foolish people mistakenly holding the vajra, and then all the great divine kings residing on the earth, coming here with their retinues, each dwelling in their own direction. May you compassionately accept the offerings I have prepared, and may you always protect me. By making offerings to these ghosts and spirits, as well as the guardian deities of the directions, the practitioner will have no difficulties, and all wishes will be fulfilled. Chapter Twelve: Sumohutongzi's Questions and Distinctions of Various Parts Furthermore, for the benefit of sentient beings, the World Honored One spoke of the three koti (三俱胝) and five laksha (五落叉) mantras and vidyas, named 'The Treasury of Vidyadharas'. Also, Holy Avalokiteshvara (聖觀自在) spoke of the three koti and five laksha mantras. In this section, the mantra lord is called Hayagriva (何耶訖㗚皤). The mandala (漫荼羅) of this section is called Niviya. There are also seven mantra lords, namely the twelve-armed mantra lord, the six-armed mantra lord, the topknot mantra lord, the wish-fulfilling mantra lord, the four-faced mantra lord, the Amoghapasa (不空罥索) mantra lord, and the two-armed mantra lord, shining like sunlight illuminating the world. These seven mantra lords are all governed by the Hayagriva mandala. There are also eight vidya consorts, namely the Eye Essence, Wonderful White, Dwelling White, World-Observing, Single-Knot, Golden Cheek, Name, and Bhrikuti. These are all vidya consorts in the Lotus family. Also, various wonderful mandalas and mudras are taught. For the benefit of impoverished sentient beings and to subdue various ghosts, I speak of the seven koti mantras and mandalas. There are also ten messengers, seven vidya consorts, sixty-four concubines, eight great heart mantras, and countless wrathful deities such as Kundali (軍荼利), as well as countless mantra lords such as the Supreme Vidya. Therefore, this section is called 'Extensive'.

大拔析羅部。

復有大神名般支迦。說二萬真言。彼神有妃名彌卻羅。說一萬真言。此複名曰般支迦部復有大神。名摩尼拔陀羅(二合)說十萬真言。多聞天王說三萬真言。此複名曰摩尼部復有諸天及阿修羅。求於法則。復具修行。唸誦不間。如是之人速得成就。救脫諸苦。復能滅罪。能與今世及後世樂。真言之外更無異法。譬如天火下降及與霜雹。能損諸物。無可避脫。真言威力亦復如是。能摧苦惱及諸罪障。如意寶樹能果有情種種意願。真言妙法亦復如是。或與成就。或與富貴。色力長壽皆悉能與。有諸菩薩。觀有情遭諸苦難。及余怖畏。王難惡賊火雹等苦。即自變身為真言主形。救濟眾生。若復有人。雖處居家受諸愛樂。于真言內所說法則。彼人每日不虧。唸誦數不滿足。以或時滿已。或驗現已。即離五欲。清凈具戒。入于凈室。更誦真言滿十萬遍。后求成就。不久即得任意所樂真言悉地。複次行者若欲澡洗。凈土和水。遍涂其身。然後入于清凈大水。隨意洗已。或面向東。或面向北。洗手足已。但蹲踞坐。應其兩手置於膝間。已水遍灑于身。水勿令有聲。即用右手作掬水法。于其手掌勿令有沫。咒水三遍。吸水三回。勿使有聲。以手母指兩遍拭口。及以灑身。即作護身已。忽然後有齒罅垢穢舌中覺觸。

【現代漢語翻譯】現代漢語譯本大拔析羅部。

又有大神名叫般支迦（Pancika，一位夜叉神），宣說了兩萬句真言。這位神有一位妃子名叫彌卻羅（Mekhala），宣說了一萬句真言。這又被稱為般支迦部。又有大神，名叫摩尼拔陀羅（二合）（Manibhadra，意為『寶賢』），宣說了十萬句真言。多聞天王（Vaisravana，四大天王之一）宣說了三萬句真言。這又被稱為摩尼部。又有諸天及阿修羅，尋求法則，並且具足修行，唸誦不間斷。這樣的人迅速獲得成就，救脫各種痛苦，並且能夠滅除罪業，能夠給予今世及後世的快樂。真言之外沒有其他方法。譬如天火下降以及霜雹，能夠損害各種事物，無法避免脫離。真言的威力也像這樣，能夠摧毀苦惱以及各種罪障。如意寶樹能夠使有情眾生各種意願都得到滿足，真言妙法也像這樣，或者給予成就，或者給予富貴，色相、力量、長壽都能夠給予。

有諸位菩薩，觀察到有情眾生遭遇各種苦難，以及其他怖畏，王難、惡賊、火災、冰雹等苦難，就自身變化為真言主（mantra-pati）的形象，救濟眾生。如果又有人，雖然身處居家，享受各種愛慾之樂，對於真言中所說的法則，這個人每天不虧缺，唸誦的數目不減少，或者已經圓滿，或者已經顯現靈驗，就離開五欲，清凈持戒，進入清凈的房間，再次誦持真言滿十萬遍，然後求取成就，不久就能得到任意所喜愛的真言悉地（siddhi，成就）。

再次，修行者如果想要洗浴，用凈土和水混合，遍涂全身，然後進入清凈的大水中，隨意洗浴完畢，或者面向東方，或者面向北方，洗手洗腳完畢，就蹲踞而坐，將兩手放在膝蓋上，用水遍灑全身，水不要發出聲音。就用右手做掬水法，在手掌中不要有泡沫，咒水三遍，吸水三回，不要發出聲音，用手拇指兩遍擦拭嘴，以及灑身。就做完護身之後，忽然發現有牙縫中的污垢穢物，舌頭上的感覺觸動。

【English Translation】 English version The Great Bāhyaśira Section.

Furthermore, there is a great deity named Pancika (a Yaksha deity), who speaks twenty thousand mantras. This deity has a consort named Mekhala, who speaks ten thousand mantras. This is also called the Pancika Section. There is also a great deity named Manibhadra (meaning 'Jewel Worthy'), who speaks one hundred thousand mantras. The Heavenly King Vaisravana (one of the Four Heavenly Kings) speaks thirty thousand mantras. This is also called the Mani Section. Furthermore, there are devas and asuras who seek the Dharma and diligently practice, reciting without interruption. Such individuals quickly attain accomplishment, are rescued from all suffering, and are able to extinguish sins, granting happiness in this life and the next. There is no other method besides mantras. For example, when heavenly fire descends, along with frost and hail, it can damage all things, and there is no escape. The power of mantras is also like this, able to destroy afflictions and all sinful obstacles. A wish-fulfilling jewel tree can fulfill the various desires of sentient beings; the wondrous Dharma of mantras is also like this, either granting accomplishment or granting wealth, appearance, strength, and longevity, all of which it can grant.

There are Bodhisattvas who observe sentient beings encountering various sufferings and other fears, such as the suffering of royal troubles, evil thieves, fire, and hail, and they transform themselves into the form of the lord of mantras (mantra-pati), rescuing sentient beings. If there is someone who, although living at home and enjoying various pleasures of love, does not neglect the Dharma spoken within the mantras, and the number of recitations is not reduced, or it is already complete, or it has already manifested efficacy, then they leave the five desires, purely uphold the precepts, enter a clean room, and again recite the mantra one hundred thousand times. Then, seeking accomplishment, they will soon obtain the desired mantra siddhi (accomplishment).

Furthermore, if a practitioner wishes to bathe, they should mix clean earth with water and apply it all over their body. Then, they should enter clean, large water and bathe as they please, either facing east or facing north. After washing their hands and feet, they should squat and sit, placing their hands on their knees. They should sprinkle water all over their body, without making any noise. Then, they should use their right hand to scoop water, without creating any foam in their palm. They should chant the mantra over the water three times and sip the water three times, without making any noise. They should wipe their mouth twice with their thumb and sprinkle water on their body. After completing the self-protection, they may suddenly notice dirt and impurities in the gaps between their teeth or a tactile sensation on their tongue.

或復咳嗽唾涕。或復克臆。更須如上誦水吸水。乃至拭口澡浴畢已。即往凈室。中間不應與餘外人。或男或女。出家凈婆羅門。童男童女。及黃門等語。及與相觸。若有相觸。復如前澡浴。及余水拭口。然後唸誦。若樂澡浴后樂唸誦。諸有情所具憐愍。復不愛他利養。乞食而食真言非法。便生瞋怒。即害彼命。若有持誦方廣大乘。復能信受。亦樂為他廣說。勇猛精進堅固菩提勝心。如是之人持誦真言。不久當得意樂成就。汝所請問。我已為汝正說。一切佛教真言都教法。

複次傍說外道言教。汝當聽。摩醯首羅天說十俱胝真言。已下諸天龍等及妃等。各各俱說數千萬真言及手印漫荼羅。依法受持。若違此教非直不成。亦當自害。

蘇磨呼童子請問分別八法分第十三

複次世間所有成就之法。總有八種。所為成真言法。成長年法。出伏藏法。入修羅宮法。合成金法。土成金法。成金水法。成無價寶法。是名八法。于中有三。成真言法。入修羅宮法。成長年法。是三為上。成無價寶法。土成金法。出伏藏法是三為中。成合成金法。成金水法。是二為下。若有眾生。具有戒惠。亦復樂法。如是之人作樂上成就。若有眾生。性多貪慾者。如是之人作中成就。若有眾生。多愚癡者。作下成就。不應求下。若遺

【現代漢語翻譯】現代漢語譯本或者又咳嗽吐痰流鼻涕，或者又清嗓子。還需要像前面一樣誦咒水、喝咒水，乃至擦拭嘴巴、洗澡完畢后，就前往乾淨的房間。中間不應該與其餘外人，或者男人或者女人，出家的清凈婆羅門（Brahman，印度教僧侶），童男童女，以及太監等說話，以及與他們接觸。如果有所接觸，再次像前面一樣洗澡，以及用余水擦拭嘴巴，然後唸誦。如果喜歡洗澡后喜歡唸誦，對於一切有情眾生具有憐憫心，又不貪愛他人供養，靠乞食為生，卻認為真言不是正法，便生起嗔恨心，就加害他們的性命。如果有人受持誦讀方廣大乘經典，又能信受，也樂意為他人廣泛宣說，勇猛精進，具有堅固的菩提勝心，這樣的人持誦真言，不久就能得到意樂成就。你所請問的，我已經為你正確解說了一切佛教真言的總教授法。再次旁述外道的言教，你應該聽好。摩醯首羅天（Maheśvara，濕婆神）說了十俱胝（koti，印度數字單位，千萬）真言，以下諸天、龍等以及妃子等，各自都說了數千萬真言以及手印、曼荼羅（maṇḍala，壇城）。依法受持，如果違背這個教法，非但不能成就，還會自害。蘇磨呼（Sumuhu）童子請問分別八法分第十三再次，世間所有成就之法，總共有八種。所為成就真言法，成就長壽法，取出伏藏法，進入修羅宮法，合成金法，土變成金法，成就金水法，成就無價寶法。這叫做八法。其中有三種，成就真言法，進入修羅宮法，成就長壽法，這三種是上等。成就無價寶法，土變成金法，取出伏藏法，這三種是中等。成就合成金法，成就金水法，這兩種是下等。如果有的眾生，具有戒律和智慧，又喜歡佛法，這樣的人適合做上等成就。如果有的眾生，天性多貪慾，這樣的人適合做中等成就。如果有的眾生，多愚癡，適合做下等成就。不應該追求下等，如果遺漏了。

【English Translation】 English version Or again, coughing, spitting phlegm and mucus. Or again, clearing the throat. It is further necessary to recite mantras over water and drink the water as above, and even after wiping the mouth and finishing bathing, one should go to a clean room. In between, one should not speak to any other outsiders, whether male or female, ordained pure Brahmins (Brahman, Hindu priests), young boys or girls, or eunuchs, nor should one touch them. If there is any contact, one should bathe again as before, and wipe the mouth with remaining water, and then recite the mantras. If one enjoys bathing and then enjoys reciting, having compassion for all sentient beings, and not being greedy for others' offerings, living by begging for food, but considering the mantras not to be the true Dharma, then one becomes angry and harms their lives. If someone upholds and recites the Vaipulya Mahayana Sutras, and is able to believe and accept them, and also enjoys widely expounding them for others, being courageous, diligent, and having a firm and superior Bodhi mind, such a person reciting mantras will soon attain the desired accomplishment. What you have asked, I have already correctly explained to you, the general teaching of all Buddhist mantras. Furthermore, incidentally speaking about the teachings of non-Buddhists, you should listen carefully. Maheśvara (Maheśvara, Shiva) spoke ten koti (koti, an Indian numerical unit, ten million) mantras, and the various devas, nagas, and their consorts below, each spoke tens of millions of mantras, as well as hand seals and mandalas (maṇḍala, sacred diagrams). If one upholds them according to the Dharma, if one violates this teaching, not only will one not achieve anything, but one will also harm oneself. Sumuhu's Question on Distinguishing the Eight Methods, Chapter Thirteen Furthermore, all the methods of accomplishment in the world total eight types. What are called the methods of accomplishing mantras, the methods of accomplishing longevity, the methods of extracting hidden treasures, the methods of entering the Asura palace, the methods of compounding gold, the methods of turning earth into gold, the methods of creating golden water, and the methods of creating priceless jewels. These are called the eight methods. Among them, there are three that are superior: the method of accomplishing mantras, the method of entering the Asura palace, and the method of accomplishing longevity. The method of creating priceless jewels, the method of turning earth into gold, and the method of extracting hidden treasures are the three that are intermediate. The method of compounding gold and the method of creating golden water are the two that are inferior. If there are beings who possess precepts and wisdom, and also enjoy the Dharma, such people are suitable for making superior accomplishments. If there are beings who are by nature greedy, such people are suitable for making intermediate accomplishments. If there are beings who are mostly ignorant, they are suitable for making inferior accomplishments. One should not seek inferior accomplishments, if one omits.

貧窮行不自在。應求中品。仍不求下。若欲獲得如上所說種種成就。應須修福。具福之者求人天樂。設求敬念延命長壽。威力自在端正聰慧聞持等事。皆得成就若無戀著樂。修行善行。佛法僧寶常不離心。真言藥叉婦亦復如是。雖復共居。終無善意。假求過失。當便損害。以愚癡故。若成此法。非直犯斯邪行之過。亦乃自當有損。諸佛菩薩緣覺聲聞所說真言。及天龍藥叉修羅等類。對於佛前所說真言。如來為利諸有情故。皆悉證許。復懷加被。彼等真言皆有三品。成上品者。謂升空行入修羅宮。自在變形。作藥叉女。天主長年成幼化法自變己身。為密跡等。成中品者。獲得錢財乃至富貴。其下品者。令人相增。及能攝來。從國令去。乃至令枯。下中下者。為療鬼魅等類。龍魅嬰兒之魅。令人惛睡。誦手令擢拳推縛抱。及遺耳語。及阿(引乎)吠設那。便朾令去。乃至損害。及令眾人共誦真言。或令眾人以腳蹋地。鬼魅所著悶絕躄地。置於四衢。以白㲲覆來者令唱看看。復令一人從腳徐白㲲隨起㲲盡。還複本心。及療鼠毒。攝門人口。呼召諸龍縛眾多人。及令不種療治被毒。及能移毒。及與人毒。毒成人眼。亦復治得。被毒之人禁令不引。發遣蛇令傷他人。及成使者。亦現人龍。以音樂法。著魅者差。如是等是外法。復

【現代漢語翻譯】現代漢語譯本貧窮的人修行難以自在，所以應該祈求中等福報，也不要祈求下等福報。如果想要獲得像上面所說的各種成就，就應該修福。具備福報的人，祈求人天之樂，或者祈求敬愛、延年益壽、威力自在、端正聰慧、聞持不忘等等事情，都能成就。如果沒有貪戀享樂之心，修行善行，佛法僧三寶常常不離心，那麼一切都會順利。真言、藥叉（一種神）和婦女也是如此。即使共同生活，她們也終究沒有善意，總是尋找過失，隨時準備加害。因為愚癡的緣故，如果修成這種法術，不僅會犯下邪淫的過錯，而且還會給自己帶來損害。諸佛、菩薩、緣覺（通過自身努力證悟的人）、聲聞（聽聞佛法而證悟的人）所說的真言，以及天龍、藥叉、修羅（一種好戰的神）等，在佛前所說的真言，如來（佛的稱號）爲了利益一切有情眾生，都給予了認可和加持。這些真言都有上、中、下三品。成就上品真言的人，可以升空飛行，進入修羅宮，自在地變化形體，變成藥叉女，成為天主，長生不老，將年老變為年輕，變化自身，成為密跡金剛（佛教護法神）等等。成就中品真言的人，可以獲得錢財，乃至富貴。成就下品真言的人，可以使人互相增進感情，或者攝取他人，從一個國家驅逐到另一個國家，甚至使人枯萎。下中下品的真言，可以用來治療鬼魅等。龍魅、嬰兒之魅，使人昏睡。誦咒時，用手做出各種手勢，如擢拳、推、縛、抱，以及遺耳語，以及阿(引乎)吠設那（梵語，指鬼神附體），便能使鬼魅離開，甚至使其受到損害。或者讓眾人一起誦持真言，或者讓眾人用腳踩地，鬼魅附身的人會悶絕倒地，置於四通八達的道路上，用白布覆蓋，讓來往的人唱『看看』。再讓一個人從腳開始慢慢地揭開白布，直到白布完全揭開，病人就能恢復本心。還可以治療鼠毒，控制門戶人口，呼喚諸龍，束縛眾多人，以及使人不種植，治療中毒，以及轉移毒素，以及給人下毒，毒害人的眼睛，也能治療。被毒的人，禁止其引氣，派遣蛇去傷害他人，以及成為使者，也顯現人龍。用音樂的方法，使著魔的人痊癒。這些都是外道之法。復 [未完待續]

【English Translation】 English version Poverty makes practice difficult. One should seek a middle-grade blessing, and not seek a lower one. If one desires to obtain the various accomplishments mentioned above, one should cultivate merit. Those who possess merit can seek the joys of humans and gods, or seek respect, longevity, power, freedom, handsome appearance, intelligence, retentive memory, etc., and all will be accomplished. If there is no attachment to pleasure, and one cultivates good deeds, with the Three Jewels (Buddha, Dharma, Sangha) constantly in mind, then everything will go smoothly. Mantras, Yakshas (a type of spirit), and women are also like this. Even if they live together, they ultimately have no good intentions, always seeking faults and being ready to harm. Because of ignorance, if one cultivates this kind of magic, one will not only commit the fault of sexual misconduct, but also bring harm to oneself. The mantras spoken by all Buddhas, Bodhisattvas, Pratyekabuddhas (those who attain enlightenment through their own efforts), and Sravakas (those who attain enlightenment by hearing the Dharma), as well as the mantras spoken before the Buddha by Devas (gods), Nagas (dragons), Yakshas, Asuras (a type of warlike spirit), etc., are all acknowledged and blessed by the Tathagata (title of the Buddha) for the benefit of all sentient beings. These mantras all have three grades: superior, middle, and inferior. Those who accomplish the superior-grade mantra can fly into the sky, enter the Asura palace, freely transform their bodies, become a Yaksha woman, become a Deva lord, achieve longevity, transform old age into youth, transform their own body into a Vajrapani (Buddhist protector deity), etc. Those who accomplish the middle-grade mantra can obtain money and even wealth and nobility. Those who accomplish the inferior-grade mantra can make people increase their affection for each other, or capture others, expel them from one country to another, or even cause them to wither. The lower-middle-inferior grade mantras can be used to treat ghosts and demons, etc. Dragon demons, infant demons, cause people to become drowsy. When reciting the mantra, make various hand gestures, such as raising a fist, pushing, binding, embracing, as well as whispering in the ear, and Aveshana (Sanskrit, referring to spirit possession), which can make the ghost leave, or even cause it to be harmed. Or have everyone recite the mantra together, or have everyone stomp their feet on the ground, and the person possessed by the ghost will faint and fall to the ground, place them at a crossroads, cover them with white cloth, and have passersby sing 'Look, look'. Then have one person slowly uncover the white cloth from the feet, until the white cloth is completely uncovered, and the patient will regain their original mind. It can also treat rat poison, control the population of the household, summon the Nagas, bind many people, and prevent people from planting, treat poisoning, and transfer toxins, and poison people, and treat the poisoning of people's eyes. Those who have been poisoned are forbidden to draw in breath, send snakes to harm others, and become messengers, and also manifest as human dragons. Using music, the possessed person can be cured. These are all externalist practices. Further [to be continued]

有毒蛇。類有八十。數中二十舉頭而行。于中六種住即般身。中有十二種。雖螫無毒。數內十三地中之王。有外之餘蛇類。雖復螫人。有時被毒。如是之人。妙真言之法。皎然入身求成就故。唸誦之時。若有施主。惠施衣裳金銀珍寶鞍乘嚴具涂香燒香飲食臥具。如上等物。乃至分毫不應納受。

複次大小便利畢已。應用五聚土。三聚洗后。一聚洗前。其一觸洗即出惡處。應就凈處分土十聚。先用三聚觸洗左手。複用七聚洗其兩手。于中三聚先洗左內。一聚道背。其後三聚二手內外通洗令凈。然後以意任用土水清凈洗之。若小行處即用三土。二用便處。一用觸洗。即于凈處更用三土。復凈洗之。譬如春時風楷。樹木自然出火。以無功用。並燒諸草。以唸誦火。用凈戒風。以勤相楷。盡燒罪草。亦復如是。復如寒霜日曜即消。以用戒日唸誦之光曜令消罪雪。亦復如是。譬如室內久來有闇。若將燈入即便闇滅。以唸誦燈照罪闇身。亦復如是。行者持誦乃至護摩所持真言仍不成者。應以香泥。或近江河。以凈砂。敬造十萬窣堵波塔像。無始已來所造業障即得消滅。此世當獲成就現報。真言之法以戒為根。次復精進及以忍辱。于諸佛所深懷恭敬。菩提之心未曾退轉。于彼唸誦亦無懈怠。譬如國王具七種法。能理人民及自安

【現代漢語翻譯】現代漢語譯本：有毒蛇，種類有八十種。其中二十種會舉頭行走。在這之中，有六種蛇會立即轉身攻擊。有十二種蛇，即使咬了人也沒有毒。在這數目中，有十三種是地中的王者。除了這些之外的其餘蛇類，即使咬了人，有時也會中毒。對於這樣的人，如果想要妙真言之法清晰地進入自身並求得成就，那麼在念誦的時候，如果有施主佈施衣裳、金銀珍寶、鞍乘、裝飾品、涂香、燒香、飲食、臥具等上述物品，乃至哪怕是一點點，都不應該接受。

再次，大小便完畢后，應該用五聚土，三聚用於便后清洗，一聚用於便前清洗，其中一聚用於接觸清洗污穢之處。應該在乾淨的地方分出十聚土，先用三聚土清洗左手，再用七聚土清洗雙手。在這七聚土中，先用三聚土清洗左手內側，一聚土清洗手背，然後用剩下的三聚土將雙手內外都徹底清洗乾淨。然後隨意用水徹底清洗乾淨。如果是小便，就用三聚土，兩聚用於便后清洗，一聚用於接觸清洗。然後在乾淨的地方再用三聚土，再次清洗乾淨。譬如春天颳風摩擦，樹木自然生火，不需要任何功用，就能燒掉所有的草。用唸誦之火，用清凈戒律之風，以勤奮為摩擦，就能燒盡罪惡之草，也是如此。又如寒霜被太陽照射就會消融，用持戒之日和唸誦的光芒照耀，就能消除罪惡之雪，也是如此。譬如室內長期黑暗，如果將燈放入，黑暗立刻消失，用唸誦之燈照亮罪惡之身，也是如此。修行者持誦乃至護摩，所持的真言仍然沒有效果，應該用香泥，或者在靠近江河的地方，用乾淨的沙子，恭敬地建造十萬個窣堵波（stupa，塔）塔像，那麼無始以來所造的業障就能立即消滅，今生就能獲得成就的現世報。真言之法以戒律為根本，其次是精進和忍辱，對於諸佛要深懷恭敬，菩提之心從未退轉，對於唸誦也沒有懈怠。譬如國王具備七種德行，就能治理人民並使自己安定。

【English Translation】 English version: There are poisonous snakes, with eighty kinds. Among them, twenty kinds raise their heads and walk. Of these, six kinds will immediately turn around and attack. There are twelve kinds of snakes that are not poisonous even if they bite. Among these, thirteen are the kings of the earth. The remaining snakes, apart from these, may sometimes be poisonous even if they bite. For such a person, if they want the wonderful Dharma of True Mantra to clearly enter their body and seek accomplishment, then at the time of recitation, if a benefactor offers clothing, gold, silver, precious jewels, saddles, ornaments, scented paste, incense, food, bedding, and so on, even the slightest bit should not be accepted.

Furthermore, after urinating or defecating, one should use five clumps of earth, three clumps for washing after, and one clump for washing before, with one clump for touching and washing the unclean area. One should divide ten clumps of earth in a clean place, first using three clumps to wash the left hand, then using seven clumps to wash both hands. Among these seven clumps, first use three clumps to wash the inside of the left hand, one clump for the back of the hand, and then use the remaining three clumps to thoroughly wash the inside and outside of both hands. Then, freely use water to wash thoroughly. If it is urination, then use three clumps of earth, two for washing after, and one for touching and washing. Then, in a clean place, use three more clumps of earth to wash again thoroughly. For example, in spring, wind rubs against trees, and fire naturally arises, without any effort, and burns all the grass. Using the fire of recitation, with the wind of pure precepts, and diligence as friction, one can burn away the grass of sins, just like that. Also, like frost that melts when the sun shines, using the sun of precepts and the light of recitation, one can eliminate the snow of sins, just like that. For example, if there is darkness in a room for a long time, if a lamp is brought in, the darkness immediately disappears. Using the lamp of recitation to illuminate the sinful body, it is just like that. If a practitioner recites or performs homa (homa, fire ritual), and the mantra they hold is still ineffective, they should use fragrant mud, or near a river, use clean sand, and respectfully build ten thousand stupas (stupa, pagoda) and images. Then, the karmic obstacles created since beginningless time will be immediately eliminated, and in this life, they will obtain the present reward of accomplishment. The Dharma of True Mantra takes precepts as its root, followed by diligence and patience, and one should deeply respect all Buddhas, never retreating from the Bodhi mind, and never being lazy in recitation. For example, a king who possesses seven virtues can govern the people and bring peace to himself.

樂。持誦之人具此七法。即滅諸罪乃獲成就。初應如法念誦真言。次復護摩。以護摩故。本尊歡喜。即便施與意樂成就。

複次若欲成就攝喜人法。或乃至從遠百由旬來。皆是藥叉之婦。若為欲故成藥叉女者。假令悉地。還與藥叉之婦。譬如炫賣女色。為窺財故與人。為欲其餓故。擊捉眾生。令人心亂。或歌或舞。或喜或悲。或懷愁惱。或時亂語。作如是等種種異相。令人怪笑。即應以金剛鉤。或以甘露瓶忿怒金剛等真言。療治得除差。又有火神真言。風神摩醯首羅。及日月天。大梵天王。龍王。那羅延神。多聞天王。諸藥叉王。金翅鳥王。忉利天王。彼等鬼魅不懼。如是餘外天神。若聞金剛鉤之名號。自然退散。智者知彼鬼魅性行及療治法。然後無畏摧伏鬼魅。諸佛菩薩所說真言。以如來加被之。餘外種種天神真言不能破壞如來真言又欲滅罪。于空閑靜處。應以香泥。或近江河。以砂造制底。中安緣起法身之偈。爾時梵王諸天藥叉持明大仙迦樓羅乾闥婆部多等類。見聞此法已。恭敬頂禮。一時合掌。作如是言。希有尊者。愍念眾生。希有如是微妙勝行。或見尊者手執爀耀大拔折羅。或手執堅固鐵杵。或手執猛利大輪。或見手執不空罥索。或見手執三般大叉。或見手執大橫刀。或見手執弓。或見執棒。或見具被

【現代漢語翻譯】現代漢語譯本：快樂。持誦真言的人具備這七種方法，就能消滅各種罪業，最終獲得成就。首先應該如法念誦真言，其次進行護摩（Homa，一種祭祀儀式）。因為護摩的緣故，本尊（Ishtadevata，個人崇拜的神祇）會感到歡喜，並立即施與意樂成就。

再次，如果想要成就攝取令人喜悅之人的法術，或者乃至從遙遠百由旬（Yojana，古印度長度單位）之外而來的人，她們都是藥叉（Yaksa，一種守護神）的妻子。如果爲了慾望而想讓藥叉女成為自己的妻子，即使成就了悉地（Siddhi，成就），最終還是會把她還給藥叉。這就像炫耀販賣女色，爲了窺視錢財而把女子給予他人。爲了讓他們感到飢餓，擊打捕捉眾生，使人心神紊亂，或者唱歌跳舞，或者喜悅或者悲傷，或者懷有愁惱，或者有時胡言亂語，做出諸如此類的種種奇異現象，讓人感到奇怪可笑。這時就應該用金剛鉤（Vajra hook），或者用甘露瓶（Amrita Kalasha）忿怒金剛（Krodha-Vajra）等真言，進行治療，就能去除病癥。

還有火神真言（Agni mantra），風神（Vayu）摩醯首羅（Maheshvara，濕婆神），以及日月天（Surya and Chandra），大梵天王（Mahabrahma），龍王（Nagaraja），那羅延神（Narayana，毗濕奴神），多聞天王（Vaishravana，四大天王之一），諸藥叉王（Yaksa kings），金翅鳥王（Garuda，一種神鳥），忉利天王（Trayastrimsha Deva，三十三天之主），他們都不懼怕鬼魅。像這樣其餘的天神，如果聽到金剛鉤的名號，自然就會退散。智者知道那些鬼魅的習性和治療方法，然後無所畏懼地摧伏鬼魅。諸佛菩薩所說的真言，以如來（Tathagata，佛的稱號）的加持，其餘種種天神的真言都不能破壞如來的真言。又想要滅罪，在空閑安靜的地方，應該用香泥，或者靠近江河，用沙子建造制底（Chaitya，佛塔），中間安放緣起法身偈（Pratītyasamutpāda-dharmakāya-gāthā）。

那時梵王（Brahma），諸天（Devas），藥叉（Yaksas），持明大仙（Vidyadhara），迦樓羅（Garuda），乾闥婆（Gandharva，天上的樂神），部多（Bhuta，鬼）等種類，見聞此法后，恭敬頂禮，一時合掌，這樣說道：『希有尊者，憐憫眾生，希有如此微妙殊勝的修行。』或者見到尊者手執閃耀的大拔折羅（Vajra，金剛杵），或者手執堅固的鐵杵，或者手執猛利的大輪（Chakra），或者見到手執不空罥索（Amoghpasha，觀音菩薩的法器），或者見到手執三般大叉（Trishula，三叉戟），或者見到手執大橫刀，或者見到手執弓，或者見到執棒，或者見到具足披甲。

【English Translation】 English version: Bliss. The one who recites and upholds this mantra, possessing these seven qualities, will eradicate all sins and ultimately attain accomplishment. First, one should recite the mantra correctly. Second, one should perform Homa (a sacrificial ritual). Because of the Homa, the Ishtadevata (personal deity) will be pleased and immediately bestow the desired accomplishment.

Furthermore, if one desires to accomplish the method of captivating a delightful person, or even someone who comes from a hundred Yojana (an ancient Indian unit of distance) away, they are all wives of Yakshas (a type of guardian spirit). If one desires to make a Yaksha woman one's wife for the sake of desire, even if one attains Siddhi (accomplishment), one will eventually return her to the Yaksha. This is like flaunting and selling female beauty, giving a woman to someone to spy on their wealth. To make them hungry, one strikes and captures sentient beings, causing mental confusion, or singing and dancing, or being joyful or sorrowful, or harboring worries, or sometimes speaking nonsense, creating various strange phenomena that make people laugh strangely. At this time, one should use the Vajra hook, or the Amrita Kalasha (nectar vase), Krodha-Vajra (wrathful Vajra) and other mantras to cure and remove the illness.

There are also the Agni mantra (fire god mantra), Vayu (wind god), Maheshvara (Shiva), as well as Surya and Chandra (sun and moon gods), Mahabrahma (Great Brahma), Nagaraja (dragon king), Narayana (Vishnu), Vaishravana (one of the Four Heavenly Kings), Yaksha kings, Garuda (a mythical bird), Trayastrimsha Deva (lord of the Thirty-three Heavens); they do not fear ghosts and demons. Like this, other heavenly gods, if they hear the name of the Vajra hook, will naturally retreat. The wise know the nature and behavior of those ghosts and demons and the methods of curing them, and then fearlessly subdue the ghosts and demons. The mantras spoken by all Buddhas and Bodhisattvas, with the blessing of the Tathagata (Buddha), the mantras of other various heavenly gods cannot destroy the Tathagata's mantras. Also, desiring to eradicate sins, in a secluded and quiet place, one should use fragrant mud, or near a river, build a Chaitya (stupa) with sand, and place the Pratītyasamutpāda-dharmakāya-gāthā (verse on the law of dependent origination) in the middle.

At that time, Brahma, Devas (gods), Yakshas, Vidyadhara (great wisdom holders), Garuda, Gandharva (celestial musicians), Bhuta (ghosts), and other beings, after hearing and seeing this Dharma, respectfully prostrate and, at the same time, join their palms and say: 'Rare and venerable one, compassionate to sentient beings, rare is such a subtle and supreme practice.' Or they see the venerable one holding a shining great Vajra, or holding a firm iron club, or holding a fierce great Chakra (wheel), or see him holding the Amoghpasha (unfailing lasso), or see him holding the Trishula (trident), or see him holding a large horizontal sword, or see him holding a bow, or see him holding a staff, or see him fully armored.

種種器仗殊特怖畏希有。或見相好端嚴令人可樂。或見尊者為藥叉將。我等歸命如是菩薩天阿修羅等所恭敬者。若有人民歸依尊者。不久得持明大仙乃至富貴。若有修行如是正法。彼人速離貧窮大苦威耀。有時無毒。復有蝦蟆守宮蝪蠟蚖蛛等類。及作毒蟲。如是分別其數雖多。然所行毒數有六種。一者其蟲屎穢著。身即便有毒。二者尿著其身即便有毒。三者所觸著身即便有毒。四者泄延唾著身即便有毒。五者眼所視看即便有毒。六者齒著之處即便有毒。如是諸毒上中下品分別便成數種。是故余神天說此療毒真言等法。如是諸蟲或以毒惛醉故而放猛毒。或以瞋故。或恐怖故。或飢餓故。或懷怨故。死時至故。而放猛毒。其所嚙毒。復有四種。一者傷。二者血涂。三者極損。四者命終。所嚙之處有一齒痕。其毒微少。為是名傷。所嚙之處有二齒痕致有血出。名曰血涂。所齒之處有三齒痕致傷其內。名曰極損。所嚙之處有四齒痕便纏其身。是名命終。此之一毒。縱以真言妙藥。不復治差。譬如猛火燒身。或以刀割。被毒之者亦復如是。若以藥治。不及真言。如大火興盛。若以兩灑。其火便息。真言攝毒亦如是。智者妙解種種毒類。亦復持誦大威真言。共諸毒戲一無怖畏。由如師子入牛群內。複次天魅。阿修羅魅藥叉魅。龍魅

【現代漢語翻譯】現代漢語譯本種種器仗，形態各異，令人既覺可怖又感稀有。（或見菩薩）相貌莊嚴美好，令人心生歡喜。（或見）尊者（指菩薩）為藥叉（夜叉，一種鬼神）之統領。我等歸命于如此受菩薩、天（天神）、阿修羅（一種惡神）等恭敬的尊者。若有人民歸依尊者，不久便能獲得持明大仙（擁有咒語法術的仙人）的地位，乃至獲得富貴。若有人修行如此正法，此人迅速脫離貧窮大苦，威名遠揚。有時（世間）有無毒之物，又有蛤蟆、守宮（壁虎）、蝪蠟（蜥蜴）、蚖（一種毒蛇）、蜘蛛等類，以及各種毒蟲。如此區分，其數量雖多，然而其施毒的方式有六種：一是蟲子的屎尿沾到身上便會中毒；二是尿液沾到身上便會中毒；三是身體被其觸碰便會中毒；四是蟲子分泌的液體或唾液沾到身上便會中毒；五是被其眼睛看到便會中毒；六是被其牙齒咬到便會中毒。如此種種毒素，根據其毒性大小，分為上、中、下品，從而形成多種不同的毒。因此，其他神天（其他天神）宣說了此療毒真言等法。這些蟲子，有時因為毒性發作而神志不清，從而釋放猛毒；有時因為嗔恨；有時因為恐懼；有時因為飢餓；有時因為懷有怨恨；有時因為壽命將盡，而釋放猛毒。被其嚙咬所造成的傷害，又有四種：一是傷，二是血涂，三是極損，四是命終。被嚙咬之處只有一個齒痕，毒性輕微，這叫做『傷』。被嚙咬之處有兩個齒痕，並且有血流出，這叫做『血涂』。被嚙咬之處有三個齒痕，傷及內部，這叫做『極損』。被嚙咬之處有四個齒痕，毒素纏繞全身，這就叫做『命終』。這最後一種毒，即使使用真言妙藥，也無法治癒。譬如猛火燒身，或者被刀割傷，中毒之人也是如此。如果用藥物治療，效果不如真言。如同大火燃燒旺盛，如果用水澆灑，火便會熄滅，真言消除毒素也是如此。智者通曉各種毒的種類，並且持誦具有強大威力的真言，與各種毒物相處也毫無畏懼，猶如獅子進入牛群之中。此外，還有天魅（天神作祟）、阿修羅魅（阿修羅作祟）、藥叉魅（夜叉作祟）、龍魅（龍作祟）。

【English Translation】 English version Various implements of war are uniquely terrifying and rare. Sometimes one sees appearances and qualities that are upright and dignified, making one happy. Sometimes one sees the Venerable One (referring to Bodhisattvas) as the leader of Yakshas (a type of spirit). We take refuge in such a Venerable One who is revered by Bodhisattvas, Devas (gods), Asuras (a type of demon), and others. If there are people who take refuge in the Venerable One, they will soon attain the status of a Vidyadhara (a sage with magical spells), and even wealth and nobility. If one cultivates such a righteous Dharma, that person will quickly escape poverty, great suffering, and radiate power. Sometimes there are non-poisonous creatures, and there are also toads, geckos, lizards, vipers, spiders, and other kinds of poisonous insects. Although there are many such distinctions, there are six ways in which they inflict poison: first, if the insect's excrement touches the body, it becomes poisonous; second, if urine touches the body, it becomes poisonous; third, if the body is touched by it, it becomes poisonous; fourth, if the fluid or saliva secreted by the insect touches the body, it becomes poisonous; fifth, if one is seen by its eyes, it becomes poisonous; sixth, if one is bitten by its teeth, it becomes poisonous. Thus, these various poisons, according to their severity, are divided into superior, middle, and inferior grades, thus forming many different types of poison. Therefore, other Devas (other gods) have proclaimed these mantras and methods for curing poison. These insects, sometimes because they are intoxicated by poison, release fierce poison; sometimes because of anger; sometimes because of fear; sometimes because of hunger; sometimes because of harboring resentment; sometimes because their death is approaching, they release fierce poison. The harm caused by their bites is of four kinds: first, injury; second, blood smeared; third, extreme damage; fourth, death. If there is only one tooth mark at the site of the bite, and the poison is slight, it is called 'injury'. If there are two tooth marks at the site of the bite, and blood flows out, it is called 'blood smeared'. If there are three tooth marks at the site of the bite, and it damages the interior, it is called 'extreme damage'. If there are four tooth marks at the site of the bite, and the poison wraps around the whole body, it is called 'death'. This last type of poison cannot be cured even with mantras and wonderful medicines. Just like a raging fire burning the body, or being cut by a knife, the poisoned person is the same. If treated with medicine, it is not as effective as a mantra. Just like a great fire blazing, if water is sprinkled on it, the fire will be extinguished, and the mantra eliminates poison in the same way. A wise person understands the various types of poison and also recites mantras of great power, and interacts with various poisonous creatures without any fear, just like a lion entering a herd of cows. Furthermore, there are Deva possession (possession by a Deva), Asura possession (possession by an Asura), Yaksha possession (possession by a Yaksha), and Naga possession (possession by a Naga).

。持明魅。乾闥婆魅。餓鬼之魅。毗舍遮等種種諸魅。求祭祀故。或戲弄故。或殺害故。遊行世間。常啖血肉。伺求過失。或以瞋故。擊捉眾生。或煩惱故。或饑世間如日出現。我等衛護如是行者不令心亂。乃至常獲如意成就。梵王天等作是語已。甚大歡喜。頭面禮足。各乘大座。退散而去。諸天去已。執金剛聖者重告妙膊童子。我今所說天等已聞。汝今可往人間流行。妙膊受教頂禮而退。即於世間廣為人說。

其第十二品中八明妃主。謂多羅(此云妙目精)從多閼枳耶(二合此云白明)半拏啰嚩從寧(此云服白衣)微路羯寧(此云觀也)曀迦熱吒(此云獨髻)嶠哩(此為金色相)野舍末底(此云名稱慧)苾句胝(此云忿像)此等皆是蓮花部中明妃之主。

蘇磨呼童子請問經卷下

右大唐中天竺國三藏輸波迦羅(唐云善無畏)譯(沙門一行筆)

承歷三年三月一日于大谷阿阇梨御　房奉受了

【現代漢語翻譯】現代漢語譯本：持明魅（Vidyadhara，具有神通的鬼魅）。乾闥婆魅（Gandharva，天上的樂神）。餓鬼之魅（Preta，飢餓的鬼魂）。毗舍遮等種種諸魅（Pisacha，食人肉的惡鬼），爲了求得祭祀，或者爲了戲弄，或者爲了殺害。這些鬼魅在世間常常吞食血肉，伺機尋找人們的過失，或者因為嗔恨的緣故，襲擊捕捉眾生，或者因為煩惱的緣故，或者因為飢餓。當佛法在世間如太陽般出現時，我們衛護這樣的修行者，不讓他們心神紊亂，乃至常常獲得如意的成就。梵王天等說完這些話后，非常歡喜，以頭面禮拜佛足，各自乘坐大座，退散離去。諸天離去後，執金剛聖者（Vajrapani，金剛手菩薩）再次告訴妙膊童子（妙膊童子，一個菩薩的名字），『我今天所說的話，諸天都已經聽到了，你現在可以前往人間流行此法。』妙膊童子接受教誨，頂禮後退下，隨即在世間廣為人們宣說。第十二品中，八位明妃之主分別是：多羅（Tara，此云妙目精），從多閼枳耶（Chondakrodhakali，二合此云白明），半拏啰嚩從寧（Pandara Vasini，此云服白衣），微路羯寧（Vilokyavajri，此云觀也），曀迦熱吒（Ekajati，此云獨髻），嶠哩（Gauri，此為金色相），野舍末底（Yashomati，此云名稱慧），苾句胝（Bhrikuti，此云忿像）。這些都是蓮花部中的明妃之主。《蘇磨呼童子請問經》卷下右大唐中天竺國三藏輸波迦羅（Subhakarasimha，唐云善無畏）譯（沙門一行筆）承歷三年三月一日于大谷阿阇梨御房奉受了

【English Translation】 English version: Vidyadhara demons (Vidyadhara, spirits with supernatural powers). Gandharva demons (Gandharva, celestial musicians). Preta demons (Preta, hungry ghosts). Pisacha and various other demons (Pisacha, flesh-eating demons), seeking sacrifices, or for the sake of teasing, or for the sake of killing. These demons in the world often devour blood and flesh, seeking people's faults, or because of anger, attacking and capturing sentient beings, or because of afflictions, or because of hunger. When the Dharma appears in the world like the sun, we protect such practitioners, not allowing them to be mentally disturbed, and even often obtaining satisfactory achievements. After the Brahma kings and other deities finished speaking these words, they were very happy, prostrated with their heads and faces at the feet of the Buddha, and each ascended their great seats, retreating and departing. After the deities departed, the Vajrapani (Vajrapani, the Bodhisattva Vajrapani) again told the Youthful Myobaka (Youthful Myobaka, the name of a Bodhisattva), 'What I have said today, the deities have already heard, you can now go to the human world to spread this Dharma.' The Youthful Myobaka accepted the teaching, bowed and retreated, and then widely proclaimed it to people in the world. In the twelfth chapter, the eight chief consorts of wisdom are: Tara (Tara, meaning 'beautiful-eyed essence'), Chondakrodhakali (Chondakrodhakali, meaning 'white brightness'), Pandara Vasini (Pandara Vasini, meaning 'wearing white clothes'), Vilokyavajri (Vilokyavajri, meaning 'observing'), Ekajati (Ekajati, meaning 'single braid'), Gauri (Gauri, meaning 'golden appearance'), Yashomati (Yashomati, meaning 'fame and wisdom'), Bhrikuti (Bhrikuti, meaning 'wrathful appearance'). These are all the chief consorts of wisdom in the Lotus family. The Lower Volume of the Sutra of the Questions of the Youthful Sumohū Translated by Tripitaka Subhakarasimha (Subhakarasimha, meaning 'fearless in goodness' in Tang) from Central India of the Great Tang Dynasty (written by the monk Yi Xing) Received on the first day of the third month of the third year of the Chengli era at the residence of Acharya Dagu.