T18n0896_妙臂菩薩所問經
大正藏第 18 冊 No. 0896 妙臂菩薩所問經
No. 896 [cf. No. 895]
妙臂菩薩所問經卷第一
西天譯經三藏朝散大夫試鴻臚少卿傳教大師臣法天奉 詔譯
得勝師助伴速獲悉地分第一
爾時藥叉主金剛手菩薩。有大慈悲愍於後世。放千光明端心而住。於是妙臂菩薩。以持誦者於一切真言明。得成就義不成就義。一心敬禮彼藥叉主金剛手菩薩。而發問言。菩薩我見世間有持誦人。齋潔清凈精勤修行。于真言明而不成就。菩薩如日舒光無所不照。唯愿哀愍說彼因緣。云何彼持誦人。雖復精勤最上第一。于諸真言上中下法由不能成。云何修因而不得果。莫是罪障而未滅除。惟愿菩薩說彼修持。得成就義及不成就義。諸障難事。菩薩如佛所言。智慧之明能滅癡暗。癡暗不滅明慧可棄。云何能使諸持誦人。于諸修行而無疑惑。菩薩云何誦持。及護摩等所作事業。諸真言王及諸賢聖不與成就。惟愿菩薩以大悲心。一一顯說令無疑惑。菩薩為是法力無能耶。為所作非時耶。為種性非性耶。為真言字句闕剩耶。為修持輕慢耶。為供養不具耶。惟愿菩薩。于種種事及彼障難一一開說。使諸行人皆得曉了。
爾時金剛手菩薩。聞妙臂菩薩發如是正心利益
【現代漢語翻譯】 現代漢語譯本
大正藏第 18 冊 No. 0896 妙臂菩薩所問經
No. 896
妙臂菩薩所問經卷第一
西天譯經三藏朝散大夫試鴻臚少卿傳教大師臣法天奉 詔譯
得勝師助伴速獲悉地分第一
爾時藥叉主金剛手菩薩（Vajrapani Bodhisattva，護法神），有大慈悲愍於後世，放千光明端心而住。於是妙臂菩薩（Bhadrapani Bodhisattva），以持誦者於一切真言明（mantra-vidya，咒語知識）得成就義不成就義，一心敬禮彼藥叉主金剛手菩薩，而發問言：『菩薩，我見世間有持誦人，齋潔清凈精勤修行，于真言明而不成就。菩薩如日舒光無所不照，唯愿哀愍說彼因緣。云何彼持誦人，雖復精勤最上第一，于諸真言上中下法由不能成。云何修因而不得果？莫是罪障而未滅除？惟愿菩薩說彼修持，得成就義及不成就義，諸障難事。菩薩如佛所言，智慧之明能滅癡暗，癡暗不滅明慧可棄。云何能使諸持誦人，于諸修行而無疑惑？菩薩云何誦持，及護摩（homa，火供）等所作事業，諸真言王（mantra-raja，咒語之王）及諸賢聖不與成就？惟愿菩薩以大悲心，一一顯說令無疑惑。菩薩為是法力無能耶？為所作非時耶？為種性非性耶？為真言字句闕剩耶？為修持輕慢耶？為供養不具耶？惟愿菩薩，于種種事及彼障難一一開說，使諸行人皆得曉了。』 爾時金剛手菩薩，聞妙臂菩薩發如是正心利益
【English Translation】 English version
T18 No. 0896 The Sutra Questioned by Bodhisattva Bhadrapani
No. 896 [cf. No. 895]
The Sutra Questioned by Bodhisattva Bhadrapani, Volume 1
Translated by the Tripitaka Master Fa Tian, Minister of the Honglu Temple and Great Master Preaching Doctrine, under Imperial Order from the Western Heaven Translation Bureau
Chapter 1: Gaining Swift Accomplishment with the Help of a Victorious Teacher
At that time, Vajrapani Bodhisattva (Vajrapani Bodhisattva, the protector deity), the Yaksha Lord, with great compassion for future generations, emitted a thousand rays of light and remained with a focused mind. Then, Bodhisattva Bhadrapani (Bhadrapani Bodhisattva), regarding those who recite and uphold all mantra-vidya (mantra-vidya, knowledge of mantras) and whether they attain accomplishment or not, respectfully prostrated to that Yaksha Lord Vajrapani Bodhisattva and asked: 'Bodhisattva, I see in the world those who recite and uphold, who are pure and diligent in their practice, yet do not attain accomplishment in mantra-vidya. Bodhisattva, like the sun spreading its light, illuminates all without exception. I beseech you to compassionately explain the causes and conditions for this. Why is it that these practitioners, though diligent and foremost, are unable to achieve success in the superior, intermediate, and inferior methods of mantras? Why do they cultivate the cause but not attain the fruit? Could it be that their karmic obstacles have not been eradicated? I beseech you, Bodhisattva, to explain their practice, the meaning of attainment and non-attainment, and all obstacles. Bodhisattva, as the Buddha said, the light of wisdom can dispel the darkness of ignorance; if the darkness of ignorance is not dispelled, then wisdom can be abandoned. How can one enable all practitioners to be without doubt in their practices? Bodhisattva, why is it that the recitation, upholding, and homa (homa, fire offering) and other activities, the Mantra Kings (mantra-raja, king of mantras) and all the sages do not grant accomplishment? I beseech you, Bodhisattva, with great compassion, to explain each and every aspect so that there is no doubt. Bodhisattva, is it that the power of the Dharma is incapable? Is it that the actions are performed at the wrong time? Is it that the lineage is not the correct one? Is it that the words and phrases of the mantras are deficient or excessive? Is it that the practice is performed with disrespect? Is it that the offerings are incomplete? I beseech you, Bodhisattva, to explain each and every aspect of these various matters and obstacles so that all practitioners may understand.' At that time, Vajrapani Bodhisattva, hearing Bodhisattva Bhadrapani's question with such a righteous and beneficial mind,
言已。乃須臾間瞑。光明焰蓮花眼。思惟觀察已。告妙臂菩薩言。妙臂汝大慈悲利益眾生。此心清凈如夜滿月。光明皎潔復無雲翳。使諸行人不失正道。入佛境界到于彼岸。菩薩所作非求己樂。於他有情故無嫌害。見他苦惱如自苦惱。見他快樂自亦快樂。妙臂我觀汝意為于有情。由若赤子問於此義。汝可諦聽為汝解說。妙臂我今所說依于佛言。若有修行最上事業。修真言行求成就者。當須離諸煩惱。起于深信發菩提心。重佛法眾信重於我。及復歸命大金剛族。又復遠離十不善業。于身口意凡所興起。常離愚迷邪見等行。若求果報須有智慧。譬如農夫務其稼穡。于肥壤地而下焦種。雖功夫以時雨澤霶霈。以種子焦故無由得生。愚癡邪見亦復如是。凡諸行人所修事業。先須自心離彼邪見愚癡等事。不動不搖行十善法。乃至恒行一切善法。若有天魔阿修羅等。乃至羅剎種種鬼神之類食血肉者。以惡毒心行三界中惱害眾生。于修行人使令散亂。若有行人樂於我法。修持誦習真言行者。彼等若見自然恐怖不能侵惱。若欲令彼種種大力天魔。及諸宿曜乃至種種鬼神。不能為障而降伏者。當須入彼三昧耶大曼拏羅。以其入彼諸天大力聖眾所安住處。是故名為大曼拏羅。亦復須入大明王大真言等最勝曼拏羅。以其數入種種曼拏羅故。是
【現代漢語翻譯】 現代漢語譯本：說完這些，光明焰蓮花眼（指佛的眼睛）在片刻之間閉合，然後開始思惟觀察，之後告訴妙臂菩薩（一位菩薩的名字）說：『妙臂，你具有偉大的慈悲心，利益眾生。你的心清凈得像夜晚的滿月，光明皎潔，沒有云彩遮蔽，使修行的人不會迷失正確的道路，進入佛的境界，到達彼岸。菩薩所做的事情不是爲了追求自己的快樂，而是爲了其他有情眾生，所以沒有嫌棄和傷害。看到別人的痛苦就像看到自己的痛苦一樣，看到別人的快樂自己也感到快樂。妙臂，我看你的心意是爲了有情眾生，就像對待嬰兒一樣來詢問這個道理。你可以仔細聽，我為你解說。妙臂，我現在所說的是依據佛的教言。如果有人修行最上乘的事業，修習真言（mantra）並希望獲得成就，應當遠離各種煩惱，生起深刻的信心，發起菩提心（bodhicitta，覺悟之心），尊重佛、法、僧三寶，尊重我，並且歸命于大金剛族（vajra-kula，金剛乘的傳承）。還要遠離十不善業（不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪慾、不嗔恚、不邪見），對於身、口、意所產生的一切行為，常常遠離愚昧、迷惑和邪見等行為。如果想要獲得果報，必須要有智慧。譬如農夫致力於耕種，在肥沃的土地上播下種子，即使花費功夫，時常有雨水滋潤，因為種子是焦枯的，所以無法生長。愚癡邪見也是如此。所有修行的人所修習的事業，首先要使自己的心遠離邪見、愚癡等事情，不動搖地奉行十善法，乃至恒常奉行一切善法。如果有天魔（deva-mara）、阿修羅（asura）等，乃至羅剎（rakshasa）等各種鬼神之類，以吸食血肉為生，以惡毒的心在三界中惱害眾生，使修行的人心神散亂。如果有修行人喜歡我的法，修持誦習真言，這些人如果見到修行人，自然會感到恐怖，無法侵擾。如果想要讓那些具有種種大力天魔，以及各種星宿神，乃至各種鬼神，不能成為障礙而降伏他們，應當進入他們的三昧耶（samaya，誓言）大曼拏羅（mandala，壇城）。因為進入了諸天大力聖眾所安住的地方，所以稱為大曼拏羅。也需要進入大明王（vidyaraja）大真言等最殊勝的曼拏羅。因為多次進入各種曼拏羅的緣故，是』 English version: Having spoken thus, the Light-Flame Lotus Eye (referring to the Buddha's eyes) closed for a moment, and then contemplated and observed. Afterwards, he said to Wonderful-Arm Bodhisattva (name of a Bodhisattva): 'Wonderful-Arm, you possess great compassion and benefit sentient beings. Your mind is as pure as the full moon at night, bright and clear, without any clouds obscuring it, so that practitioners do not lose the right path, enter the realm of the Buddha, and reach the other shore. What Bodhisattvas do is not for seeking their own happiness, but for the sake of other sentient beings, so there is no aversion or harm. Seeing the suffering of others is like seeing one's own suffering, and seeing the happiness of others is like feeling happy oneself. Wonderful-Arm, I see that your intention is for sentient beings, like treating an infant, to inquire about this principle. You can listen carefully, and I will explain it to you. Wonderful-Arm, what I am saying now is based on the Buddha's teachings. If someone cultivates the supreme undertaking, practices mantra and hopes to achieve accomplishment, they should stay away from all kinds of afflictions, generate deep faith, arouse bodhicitta (the mind of enlightenment), respect the Buddha, Dharma, and Sangha, respect me, and take refuge in the great vajra-kula (vajra lineage). They must also stay away from the ten non-virtuous deeds (not killing, not stealing, not committing sexual misconduct, not lying, not speaking divisively, not speaking harshly, not engaging in frivolous talk, not being greedy, not being angry, not holding wrong views). For all actions arising from body, speech, and mind, they should always stay away from ignorance, delusion, and wrong views. If one wants to obtain rewards, one must have wisdom. For example, a farmer devotes himself to cultivation, sowing seeds in fertile land. Even if he puts in effort and there is frequent rain, because the seeds are scorched, they cannot grow. Ignorance and wrong views are also like this. For all the undertakings that practitioners cultivate, they must first make their own minds stay away from wrong views, ignorance, and other things, and steadfastly practice the ten virtuous deeds, and even constantly practice all virtuous deeds. If there are deva-mara (heavenly demons), asura (demigods), and even rakshasa (demons) and other kinds of ghosts and spirits who live by eating blood and flesh, and who harm sentient beings in the three realms with malicious hearts, causing practitioners to become distracted. If there are practitioners who like my Dharma and practice and recite mantras, these beings will naturally feel terrified when they see the practitioners and will not be able to invade them. If one wants to prevent those powerful deva-mara, as well as various star deities, and even various ghosts and spirits, from becoming obstacles and to subdue them, one should enter their samaya (vow) great mandala. Because one enters the place where the powerful holy beings of the heavens reside, it is called the great mandala. One also needs to enter the most supreme mandala of the great vidyaraja (wisdom king) and great mantras. Because one enters various mandalas many times, it is'
【English Translation】 Having spoken thus, the Light-Flame Lotus Eye (referring to the Buddha's eyes) closed for a moment, and then contemplated and observed. Afterwards, he said to Wonderful-Arm Bodhisattva (name of a Bodhisattva): 'Wonderful-Arm, you possess great compassion and benefit sentient beings. Your mind is as pure as the full moon at night, bright and clear, without any clouds obscuring it, so that practitioners do not lose the right path, enter the realm of the Buddha, and reach the other shore. What Bodhisattvas do is not for seeking their own happiness, but for the sake of other sentient beings, so there is no aversion or harm. Seeing the suffering of others is like seeing one's own suffering, and seeing the happiness of others is like feeling happy oneself. Wonderful-Arm, I see that your intention is for sentient beings, like treating an infant, to inquire about this principle. You can listen carefully, and I will explain it to you. Wonderful-Arm, what I am saying now is based on the Buddha's teachings. If someone cultivates the supreme undertaking, practices mantra and hopes to achieve accomplishment, they should stay away from all kinds of afflictions, generate deep faith, arouse bodhicitta (the mind of enlightenment), respect the Buddha, Dharma, and Sangha, respect me, and take refuge in the great vajra-kula (vajra lineage). They must also stay away from the ten non-virtuous deeds (not killing, not stealing, not committing sexual misconduct, not lying, not speaking divisively, not speaking harshly, not engaging in frivolous talk, not being greedy, not being angry, not holding wrong views). For all actions arising from body, speech, and mind, they should always stay away from ignorance, delusion, and wrong views. If one wants to obtain rewards, one must have wisdom. For example, a farmer devotes himself to cultivation, sowing seeds in fertile land. Even if he puts in effort and there is frequent rain, because the seeds are scorched, they cannot grow. Ignorance and wrong views are also like this. For all the undertakings that practitioners cultivate, they must first make their own minds stay away from wrong views, ignorance, and other things, and steadfastly practice the ten virtuous deeds, and even constantly practice all virtuous deeds. If there are deva-mara (heavenly demons), asura (demigods), and even rakshasa (demons) and other kinds of ghosts and spirits who live by eating blood and flesh, and who harm sentient beings in the three realms with malicious hearts, causing practitioners to become distracted. If there are practitioners who like my Dharma and practice and recite mantras, these beings will naturally feel terrified when they see the practitioners and will not be able to invade them. If one wants to prevent those powerful deva-mara, as well as various star deities, and even various ghosts and spirits, from becoming obstacles and to subdue them, one should enter their samaya (vow) great mandala. Because one enters the place where the powerful holy beings of the heavens reside, it is called the great mandala. One also needs to enter the most supreme mandala of the great vidyaraja (wisdom king) and great mantras. Because one enters various mandalas many times, it is'
為入彼諸佛菩薩大金剛族大明王等福聚之所。是為承事諸佛菩薩及明王等。便得如是佛菩薩等影之覆護。使彼作障天魔及阿修羅藥叉。並諸龍鬼等無能侵惱。望持誦人所居之地不敢侵近。自然退散不為障難。所修上中下品成就之法。世間出世間一切真言等而易成就。蓋以數數入彼諸曼拏羅及三昧耶等。承彼聖力而加護故。一切噁心自然破壞。既能入彼三昧耶大曼拏羅。仍鬚髮勇猛心發菩提心。唯信于佛不信外道天魔等。若背此心持誦我法者。當得自壞。又復持誦行人求成就者先需求依阿阇梨戒德清凈。無諸缺犯福德最勝者。若獲此等阿阇梨稟受持誦。復自決志勇猛精進于所修持易得成就速獲靈驗。譬如種田須依好地。地既肥壤子實易得。若得勝師亦復如是。若或靈驗難得是有宿業。應須隨取勝地。或印沙為塔或積土等為塔。于中安像及藏舍利。當以種種香花燈涂妙幢幡蓋。及以妓樂而為供養。復伸讚歎專注虔誠而作懺悔。懺悔畢已依前持誦。專注不間定獲靈驗。如是修行須具助伴。若無助伴修持是闕。譬如車行須全二輪。若闕一者。無由進趣。修行助伴亦復如是。若求助伴者。當求種族尊勝。形貌端嚴諸根不缺。心性調柔好修善法。智慧明利精勤勇猛。有大悲心恒樂佈施。信重三寶承事供養。不歸信于諸餘外道及天魔
【現代漢語翻譯】 現代漢語譯本 爲了進入諸佛菩薩、大金剛族、大明王等福德聚集之處。這就是承事諸佛菩薩及明王等，便能得到佛菩薩等的影子覆護，使得那些作障的天魔、阿修羅、藥叉，以及各種龍鬼等都不能侵擾。他們望見持誦人所居住的地方，不敢靠近，自然退散，不會造成障礙。所修的上品、中品、下品成就之法，世間和出世間的一切真言等，都容易成就。這是因為常常進入諸曼拏羅（壇城，mandala）和三昧耶（誓言，samaya）等，承受那些聖者的力量而得到加護，一切噁心自然破壞。既然能夠進入三昧耶大曼拏羅，仍然需要發起勇猛心和菩提心，只相信佛，不相信外道天魔等。如果違背此心而持誦我的法，將會自取滅亡。還有，持誦行人求成就的人，首先需要尋求依止阿阇梨（導師，acarya），這位阿阇梨必須戒德清凈，沒有各種過失，福德最為殊勝。如果獲得這樣的阿阇梨，稟受持誦，又自己下定決心，勇猛精進地修持，就容易得到成就，迅速獲得靈驗。譬如種田需要依靠好的土地，土地肥沃，種子容易結實。如果得到殊勝的導師也是這樣。如果或者靈驗難以獲得，那是有宿世的業障。應當隨處選取殊勝的地方，或者用沙子印成塔，或者用土堆積成塔，在塔中安放佛像和埋藏舍利。應當用各種香、花、燈、涂香、美妙的幢幡蓋，以及歌舞音樂來供養。再伸出讚歎，專注虔誠地作懺悔。懺悔完畢后，依照先前的方法持誦，專注不間斷，必定獲得靈驗。像這樣修行，需要具備助伴。如果沒有助伴，修持就是有缺陷的。譬如車子行駛需要兩個輪子都完好，如果缺少一個，就無法前進。修行助伴也是這樣。如果尋求助伴，應當尋求種族尊貴殊勝，形貌端正莊嚴，諸根沒有殘缺，心性調柔，喜歡修習善法，智慧明利，精勤勇猛，有大悲心，經常樂於佈施，信重三寶，承事供養，不歸信于其他外道以及天魔。
【English Translation】 English version To enter the place where the merits and virtues of all Buddhas and Bodhisattvas, the Great Vajra Family, and the Great Vidyarajas (明王, Vidyaraja) gather. This is to serve all Buddhas and Bodhisattvas, as well as Vidyarajas, and thus obtain the protective shade of these Buddhas and Bodhisattvas. This will prevent obstructing devas (天魔, deva), asuras (阿修羅, asura), yakshas (藥叉, yaksha), and various dragon spirits from being able to intrude. Seeing the place where the practitioner resides, they will not dare to approach, naturally retreating and not causing obstacles. The methods of accomplishment, whether superior, intermediate, or inferior, and all mantras, both worldly and transcendental, will be easily achieved. This is because one frequently enters the various mandalas (曼拏羅, mandala) and samayas (三昧耶, samaya), receiving the blessings and protection of those holy beings, and all evil intentions will naturally be destroyed. Since one is able to enter the Samaya Great Mandala, one must still generate a courageous mind and the Bodhi mind, believing only in the Buddha and not in externalist paths or devas. If one turns away from this mind and recites my Dharma, one will bring about one's own destruction. Furthermore, practitioners seeking accomplishment must first seek refuge in an acarya (阿阇梨, acarya) who is pure in precepts, without any faults, and of supreme merit. If one obtains such an acarya, receives teachings and recitations, and is determined, courageous, and diligent in practice, one will easily attain accomplishment and quickly gain miraculous responses. For example, planting crops requires good land; if the land is fertile, the seeds will easily bear fruit. Obtaining a superior teacher is also like this. If miraculous responses are difficult to obtain, it is due to past karma. One should choose a superior place, or make a stupa (塔, stupa) by imprinting sand, or piling up earth, and place images and relics inside. One should offer various incense, flowers, lamps, scented ointments, beautiful banners and canopies, as well as music and dance. Then, extend praise, focus with sincerity, and perform repentance. After completing the repentance, continue reciting as before, focusing without interruption, and one will surely obtain miraculous responses. Such practice requires companions. Without companions, the practice is deficient. For example, a cart needs two complete wheels to move; if one is missing, there is no way to advance. Practice companions are also like this. If seeking companions, one should seek those of noble and superior lineage, with upright and dignified appearance, with complete faculties, with gentle and harmonious minds, who love to cultivate good Dharma, with bright wisdom, diligent and courageous, with great compassion, always joyful in giving, with deep faith in the Three Jewels, serving and making offerings, and not taking refuge in other externalist paths or devas.
等。此為住賢劫中。具足功德修行助伴。諸持誦人于諸修行。速獲成就如此應知。
妙臂菩薩所問經選求勝處分第二
複次持誦行人。若欲修真言行求成就者。先求諸佛所說。佛及菩薩辟支聲聞昔所住處。是為勝地。如是等處。常有天龍阿修羅等。而為守護供養恭敬。何以故以有天上人間。最聖丈夫曾所居止。得此地已持誦行人。亦要清凈身心律儀具足。常此居止。若無此福地。只得大河岸邊或小河邊或泉池側。乃至陂濼有清流彌滿。無諸水族毒惡之類。其側亦得。其處但有蓮華。烏缽羅花。及諸名花異果軟草遍佈。或是山中巖窟之所。是處清凈。無諸師子猛獸可畏之類。得是處已。仍須墾掘深一肘量。除去荊棘瓦礫灰炭堿鹵糠骨毛髮蟲窟之類。乃至掘深不能盡者。亦可棄之更求別處。如前墾掘一肘之量。別填凈土于上立舍。用凈土作泥內外泥飾。復以衢摩夷塗地于中坐臥。常在地上不用床榻之類。其室開門唯得向東向西或向于北。不得向南。如是造立舍已。隨彼相應所作事業。于彼方所安置尊像。安尊像處先用種種妙香而塗飾之。其所尊像或以雕刻。或是鑄成或是彩畫。若是彩畫先求凈縷。揀去毛髮織成其幅。量其大小長短相稱。存兩頭縷不得截棄。既織成已。用香水漬渡復展令端正。然令畫人蔬食澡
【現代漢語翻譯】 等。此為住賢劫中（賢劫：佛教宇宙觀中的一個時期）。具足功德修行助伴。諸持誦人于諸修行。速獲成就如此應知。
妙臂菩薩所問經選求勝處分第二
複次持誦行人（持誦行人：修行真言並持誦咒語的人）。若欲修真言行求成就者。先求諸佛所說。佛及菩薩辟支聲聞（辟支聲聞：一種佛教修行者，通過自身努力證悟，但不向他人傳法）昔所住處。是為勝地。如是等處。常有天龍阿修羅（阿修羅：一種神道生物）等。而為守護供養恭敬。何以故以有天上人間。最聖丈夫曾所居止。得此地已持誦行人。亦要清凈身心律儀具足。常此居止。若無此福地。只得大河岸邊或小河邊或泉池側。乃至陂濼（陂濼：水泊）有清流彌滿。無諸水族毒惡之類。其側亦得。其處但有蓮華。烏缽羅花（烏缽羅花：藍色蓮花）。及諸名花異果軟草遍佈。或是山中巖窟之所。是處清凈。無諸師子猛獸可畏之類。得是處已。仍須墾掘深一肘量。除去荊棘瓦礫灰炭堿鹵糠骨毛髮蟲窟之類。乃至掘深不能盡者。亦可棄之更求別處。如前墾掘一肘之量。別填凈土于上立舍。用凈土作泥內外泥飾。復以衢摩夷（衢摩夷：牛糞）塗地于中坐臥。常在地上不用床榻之類。其室開門唯得向東向西或向于北。不得向南。如是造立舍已。隨彼相應所作事業。于彼方所安置尊像。安尊像處先用種種妙香而塗飾之。其所尊像或以雕刻。或是鑄成或是彩畫。若是彩畫先求凈縷。揀去毛髮織成其幅。量其大小長短相稱。存兩頭縷不得截棄。既織成已。用香水漬渡復展令端正。然令畫人蔬食澡
【English Translation】 Etc. This is in the Bhadrakalpa (Bhadrakalpa: a cosmic period in Buddhist cosmology). Fully endowed with meritorious deeds and supportive companions for practice. Those who uphold and recite mantras will quickly attain accomplishment in all practices. Thus, it should be known.
The Second Section on Selecting Auspicious Places from the Sutra Questioned by Bodhisattva Wonderful Arm
Furthermore, if practitioners who uphold and recite mantras (practitioners who uphold and recite mantras: those who practice mantra and chant mantras) wish to cultivate the practice of true words and seek accomplishment, they should first seek the places spoken of by all Buddhas, where Buddhas, Bodhisattvas, Pratyekabuddhas (Pratyekabuddhas: a type of Buddhist practitioner who attains enlightenment through their own efforts but does not teach others), and Sravakas (Sravakas: disciples who learn from a Buddha) formerly resided. These are auspicious places. In such places, there are often Devas (Devas: gods), Nagas (Nagas: serpent deities), Asuras (Asuras: demigods) and others who protect, make offerings, and show reverence. Why? Because the most sacred individuals in heaven and on earth have resided there. Having obtained such a place, practitioners who uphold and recite mantras must also be pure in body and mind, and fully possess the precepts. They should constantly reside there. If there is no such blessed place, then the banks of a large river, or the banks of a small river, or the side of a spring or pond, or even a marsh (marsh: a swamp) with clear flowing water, free from aquatic creatures of poisonous and evil kinds, are also suitable. The place should only have lotuses, Utpala flowers (Utpala flowers: blue lotus), and various famous flowers, exotic fruits, and soft grasses spread throughout. Or it could be a cave in the mountains. The place should be clean and free from lions, fierce beasts, and other frightening creatures. Having obtained such a place, it is still necessary to dig to a depth of one cubit. Remove thorns, rubble, ashes, charcoal, alkaline soil, chaff, bones, hair, insect nests, and the like. If digging deep cannot remove them all, it is permissible to abandon the place and seek another. As before, dig to a depth of one cubit. Separately fill it with pure soil and build a hut on top. Use the pure soil to make mud and plaster the inside and outside. Then, smear the ground with cow dung (cow dung: cow manure) and sit and lie down in it. Always stay on the ground and do not use beds or the like. The room should only have doors facing east, west, or north. It should not face south. Having built the hut in this way, place the revered image in the corresponding direction according to the work being done. Before placing the revered image, decorate the place with various wonderful fragrances. The revered image may be carved, cast, or painted. If it is a painting, first seek pure thread. Select and remove hair and weave it into a cloth. Measure its size so that the length and width are proportionate. Keep the threads at both ends and do not cut them off. Once it is woven, soak it in fragrant water and spread it out to make it straight. Then, have the painter eat vegetarian food and bathe.
浴。復受八戒內外清凈運心起手。凡所用彩色。需求最上第一好者。無用皮膠。用諸香膠調和彩色。畫像成已隨應方面安置定已。用種種飲食香花燈涂作大供養。如無力廣辦隨有供養。但要專注虔誠。信重讚歎禮拜供養。如是作已於此像前。所作所求速得成就。其持誦行人。將欲起首持誦。必先剃頭澡浴著新凈衣。其衣非用蠶絲亦不得白色。可用布及樹皮草木之類。仍用赤土染壞其色。亦須受持乞食應器。其器可用娑羅木及於瓦器。乃至銅鐵及匏瓠等。事持端正滑凈光潔。不得疏漏及以缺壞。執此應器巡行乞食。凡乞食所可於聚落不近不遠。多首陀處信重三寶。多有飲食之處。兼無外道婆羅門處。緣彼婆羅門執性無慚我慢所覆。又復外道若見行人。執持應器巡行乞食。修于佛法誦唸真言者。便生瞋恚而慾障難。謂行人言。汝若本族婆羅門者。可修婆羅門法。奉行六法多聞凈行。信重諸天為臣事王。亦須娶妻生男繼種。若行此者是汝解脫。云何誦持釋教真言信行佛法。行人若是剎帝利種。而作是言汝剎帝利種。應可奉行王法。紹繼王位。云何誦持佛教真言。背自本宗而求解脫。乃至毗舍首陀之類。皆說本宗本事而得解脫。不合持誦佛教真言以求解脫。以瞋火燒心種種綺語。多作方便而為障難。惱亂行人使令退心。修正道
【現代漢語翻譯】 現代漢語譯本：沐浴。然後受持八關齋戒，使身心內外清凈，開始行動。凡是所用的顏料，必須尋求最好、第一等的。不要使用皮膠，而要用各種香膠調和顏料。畫像完成後，按照相應的方位安置妥當。用各種飲食、香、花、燈等物品，做盛大的供養。如果沒有能力廣為置辦，就隨自己的能力供養。但一定要專注虔誠，深信、尊重、讚歎、禮拜、供養。這樣做了之後，在此畫像前，所作所求很快就能成就。那些想要開始持誦的人，必須先剃頭、洗澡，穿上新的乾淨衣服。這衣服不能用蠶絲，也不能是白色的。可以用布、樹皮、草木之類的材料，並且用紅土染色，改變它的顏色。還需要受持乞食的缽，這缽可以用娑羅木以及瓦器，乃至銅鐵和葫蘆等。要保持缽的端正、光滑、潔凈，不能有疏漏和缺損。拿著這個缽巡行乞食。凡是乞食的地方，應該在離聚落不近不遠的地方，那裡的人們信奉三寶，有很多飲食，並且沒有外道婆羅門。因為那些婆羅門執著于自性，沒有慚愧心，被我慢所覆蓋。而且，外道如果看到修行人拿著缽巡行乞食，修習佛法，誦唸真言，就會產生嗔恨心，想要阻礙為難。他們會對修行人說：『你如果是婆羅門種姓，就應該修習婆羅門法，奉行六法，廣聞博學，行為清凈，信奉諸天，臣服於國王，也需要娶妻生子，延續後代。如果這樣做，你就能解脫。為什麼誦持釋迦牟尼佛教的真言，信奉佛法？』修行人如果是剎帝利種姓，他們就會說：『你是剎帝利種姓，應該奉行王法，繼承王位。為什麼誦持佛教真言，背離自己的本宗而求解脫？』乃至吠舍、首陀等種姓，他們都會說本宗的本事才能得到解脫，不應該持誦佛教真言以求解脫。他們用嗔恨的火焰燒灼內心，用各種花言巧語，多方設法地進行阻礙為難，惱亂修行人，使他們退失信心，偏離正道。 English version: Bathe. Then receive the Eight Precepts, purify the body and mind inside and out, and begin to act. All the colors used must be sought after the best and first-class ones. Do not use hide glue, but use various fragrant glues to mix the colors. After the image is completed, place it properly according to the corresponding direction. Use various foods, incense, flowers, lamps, and other items to make grand offerings. If you do not have the ability to prepare extensively, then offer according to your ability. But you must be focused and sincere, deeply believe, respect, praise, prostrate, and make offerings. After doing this, in front of this image, whatever you do and seek will be quickly accomplished. Those who want to start reciting must first shave their heads, bathe, and wear new and clean clothes. These clothes cannot be made of silk, nor can they be white. They can be made of cloth, bark, or wood, and dyed with red soil to change their color. It is also necessary to receive and hold an alms bowl, which can be made of Sala wood, earthenware, or even copper, iron, and gourds. Keep the bowl upright, smooth, clean, and free from leaks and damage. Carry this bowl and go around begging for food. The place for begging for food should be neither too close nor too far from the settlement, where people believe in the Three Jewels, have plenty of food, and there are no heretical Brahmins. Because those Brahmins are attached to their own nature, have no sense of shame, and are covered by arrogance. Moreover, if heretics see practitioners carrying bowls and begging for food, practicing the Buddha's Dharma, and reciting mantras, they will generate anger and want to obstruct and make things difficult. They will say to the practitioners: 'If you are of the Brahmin caste, you should practice the Brahmin Dharma, follow the six practices, be learned and pure in conduct, believe in the gods, serve the king, and also need to marry and have children to continue the lineage. If you do this, you can be liberated. Why do you recite the mantras of Shakyamuni Buddha's teachings and believe in the Buddha's Dharma?' If the practitioner is of the Kshatriya caste, they will say: 'You are of the Kshatriya caste, you should follow the king's law and inherit the throne. Why do you recite Buddhist mantras, turn your back on your own sect, and seek liberation?' Even the Vaishyas and Shudras will say that the abilities of their own sect can lead to liberation, and that they should not recite Buddhist mantras to seek liberation. They burn their hearts with the fire of anger, use all kinds of flowery words, and make various attempts to obstruct and make things difficult, disturbing the practitioners and causing them to lose faith and deviate from the right path.
【English Translation】 Bathe. Then receive the Eight Precepts, purify the body and mind inside and out, and begin to act. All the colors used must be sought after the best and first-class ones. Do not use hide glue, but use various fragrant glues to mix the colors. After the image is completed, place it properly according to the corresponding direction. Use various foods, incense, flowers, lamps, and other items to make grand offerings. If you do not have the ability to prepare extensively, then offer according to your ability. But you must be focused and sincere, deeply believe, respect, praise, prostrate, and make offerings. After doing this, in front of this image, whatever you do and seek will be quickly accomplished. Those who want to start reciting must first shave their heads, bathe, and wear new and clean clothes. These clothes cannot be made of silk, nor can they be white. They can be made of cloth, bark, or wood, and dyed with red soil to change their color. It is also necessary to receive and hold an alms bowl, which can be made of Sala (Shala tree) wood, earthenware, or even copper, iron, and gourds. Keep the bowl upright, smooth, clean, and free from leaks and damage. Carry this bowl and go around begging for food. The place for begging for food should be neither too close nor too far from the settlement, where people believe in the Three Jewels, have plenty of food, and there are no heretical Brahmins. Because those Brahmins are attached to their own nature, have no sense of shame, and are covered by arrogance. Moreover, if heretics see practitioners carrying bowls and begging for food, practicing the Buddha's Dharma, and reciting mantras, they will generate anger and want to obstruct and make things difficult. They will say to the practitioners: 'If you are of the Brahmin caste, you should practice the Brahmin Dharma, follow the six practices, be learned and pure in conduct, believe in the gods, serve the king, and also need to marry and have children to continue the lineage. If you do this, you can be liberated. Why do you recite the mantras of Shakyamuni (釋迦牟尼) Buddha's teachings and believe in the Buddha's Dharma?' If the practitioner is of the Kshatriya (剎帝利) caste, they will say: 'You are of the Kshatriya caste, you should follow the king's law and inherit the throne. Why do you recite Buddhist mantras, turn your back on your own sect, and seek liberation?' Even the Vaishyas (吠舍) and Shudras (首陀) will say that the abilities of their own sect can lead to liberation, and that they should not recite Buddhist mantras to seek liberation. They burn their hearts with the fire of anger, use all kinds of flowery words, and make various attempts to obstruct and make things difficult, disturbing the practitioners and causing them to lose faith and deviate from the right path.
者依時乞食。不同外道過午而食。凡乞食處勿往外道之家。及多外道之處。若論善惡因果之法。能造善法當證涅盤。若作惡業終墮苦趣。善惡之果非由種族。但為世間妄分別故。
複次眾生無始以來。垢穢之身不由食凈得身心凈。諸惡遠離常修善法。以此方得身心清凈。譬如有人。身患瘡故求藥涂瘡。唯望除差不望余故。行人吃食但為除饑不為適悅。又如有人陷於難處。飢餓所逼殺子而食。為除饑苦非貪滋味。行人吃食亦復如是。吃食之法由如秤物。物非輕重秤自平正。行人吃食亦復如是。不得過量亦勿減少。但可支援勿傷飢飽。又如朽舍換柱所免崩摧。以油膏轄貴在前進。行人吃食亦復如是。但為支援非為滋味。是故佛言欲界有情依食而住。又復行人雖吃食飲支援于身。恒觀此身由如芭蕉無有堅實。常此制心不住貪愛。凡乞食時持缽巡行次第而乞。常須思念世尊所說。以智慧方便調伏六根勿令散亂。所睹妙色及諸塵境。是魔境界欲惑人心。凡修行人而起方便。寧以熱鐵燒刺兩目。不以亂心貪視妙色。乃至殊常種種塵境。隨緣乞食而不住著。常作比觀調伏其心。默然乞食巡行他舍。無上中下遠離取捨。然不往新產之家及多人飲酒之處。男女迷醉愛染之處。眾多小兒戲樂之處。諸男女眾聚會之處。戲伎男女作音樂
【現代漢語翻譯】 現代漢語譯本：修行者應按時乞食，這與外道過午才進食的習慣不同。所有乞食的地方，不要去外道之家，以及外道眾多的地方。如果談論善惡因果之法，能夠行善就能證得涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界），如果作惡，終將墮入痛苦的境地。善惡的果報並非由種族決定，只是世間人妄加分別罷了。
其次，眾生從無始以來，身體充滿垢穢，不是通過飲食就能得到身心清凈的，要遠離各種惡行，經常修習善法，這樣才能使身心清凈。譬如有人身患瘡，所以求藥塗抹，只希望治好瘡，不希望得到其他東西。修行人吃飯只是爲了解除飢餓，不是爲了追求口腹之慾。又如有人陷入困境，被飢餓所逼迫，殺了自己的孩子來吃，是爲了解除飢餓的痛苦，不是貪圖美味。修行人吃飯也是如此。吃飯的方法應該像用秤稱量物品一樣，物品本身沒有輕重之分，秤自然會保持平衡公正。修行人吃飯也是如此，不能吃得過飽，也不能吃得太少，只要能夠維持身體所需，不要損傷飢餓或飽脹的狀態。又如破舊的房屋更換柱子是爲了避免倒塌，給車軸塗油是爲了能夠前進。修行人吃飯也是如此，只是爲了維持身體，不是爲了追求美味。所以佛說，欲界（Kamadhatu，佛教術語，指眾生有情慾和物質慾望的世界）的眾生依靠食物才能生存。而且修行人即使通過飲食來維持身體，也要經常觀察這個身體就像芭蕉樹一樣，沒有堅實之處，要經常控制自己的心，不要執著于貪愛。凡是乞食的時候，要拿著缽依次巡行乞討，經常要思念世尊（釋迦牟尼佛）所說的話，用智慧和方便法門來調伏六根（眼、耳、鼻、舌、身、意），不要讓它們散亂。所看到的各種美妙的顏色和各種塵境，都是魔的境界，用來迷惑人心。凡是修行人都要發起方便，寧願用燒紅的鐵來燒刺雙眼，也不要用散亂的心貪看美妙的顏色，乃至各種不尋常的塵境。隨緣乞食，而不住著于其中，經常作比觀來調伏自己的心。默默地乞食，巡行於他人的房屋，不分好壞，遠離取捨之心。然而不要去新產婦的家，以及很多人飲酒的地方，歌女迷醉、充滿愛慾的地方，眾多小孩子嬉戲玩樂的地方，男女眾人聚會的地方，以及戲子男女演奏音樂的地方。
【English Translation】 English version: Practitioners should beg for food at the appropriate time, which is different from the non-Buddhist practice of eating after noon. In all places where one begs for food, do not go to the homes of non-Buddhists, or places where there are many non-Buddhists. If discussing the Dharma (Buddhist teachings) of good and evil karma (actions and their consequences), being able to create good karma will lead to the attainment of Nirvana (the state of liberation from the cycle of birth and death). If one commits evil deeds, one will ultimately fall into suffering. The consequences of good and evil are not determined by lineage, but are merely the result of worldly discrimination.
Furthermore, sentient beings, from beginningless time, have bodies filled with defilements. Purity of body and mind cannot be attained through food alone. One must stay away from all evil deeds and constantly cultivate good deeds. Only in this way can one purify body and mind. For example, if someone has sores on their body, they seek medicine to apply to the sores, hoping only to heal the sores and not expecting anything else. Practitioners eat only to relieve hunger, not to seek pleasure. Also, if someone is trapped in a difficult situation and is forced by hunger to kill and eat their own child, it is to relieve the suffering of hunger, not to indulge in delicious flavors. Practitioners eat in the same way. The method of eating should be like using a scale to weigh objects. The objects themselves do not have inherent weight, but the scale naturally maintains balance and fairness. Practitioners eat in the same way, not eating too much or too little, but only enough to sustain the body, without causing hunger or fullness. Also, like replacing pillars in a dilapidated house to prevent it from collapsing, or applying oil to the axles of a cart to ensure smooth progress, practitioners eat in the same way, only to sustain the body, not to seek delicious flavors. Therefore, the Buddha said that beings in the Desire Realm (the realm of beings with desires for sensual pleasures) rely on food to live. Moreover, even though practitioners sustain their bodies through eating and drinking, they should constantly observe that this body is like a banana tree, without any solidity. They should constantly control their minds and not cling to greed and attachment. Whenever begging for food, one should carry the alms bowl and walk in order, begging from house to house. One should constantly contemplate the words of the World Honored One (Shakyamuni Buddha), using wisdom and skillful means to subdue the six senses (eyes, ears, nose, tongue, body, and mind), and not allow them to be scattered. The beautiful colors and various sense objects that are seen are the realm of demons, used to delude people's minds. All practitioners should generate skillful means, preferring to burn and pierce their eyes with hot iron rather than greedily gaze at beautiful colors with a distracted mind, or at various unusual sense objects. Beg for food according to conditions, without dwelling on it, and constantly make comparisons to subdue the mind. Silently beg for food, walking from house to house, without discriminating between good and bad, and staying away from attachment. However, do not go to the homes of new mothers, or places where many people are drinking alcohol, places where singing girls are intoxicated and filled with desire, places where many children are playing, places where groups of men and women are gathering, or places where actors and actresses are performing music.
處。乃至有惡犬處。如是等處皆不應往。乞得食已持還本處。洗足敷座然後可吃。其食未吃先分三分。一分奉于本尊而為供養。一施無礙。一乃自食依時而食。食畢盥漱使令清凈。又須日三澡浴先自清凈。然以香花燈涂。種種供養讚歎禮拜。所獻尊像一切食飲。切須潔凈離諸葷穢。每持誦時坐吉祥草。凡所供養如不辦廣大。但隨力分奉于香花。所謂零陵香閼哩迦(二合)吉祥果。沒哩(二合)賀帝吉祥草仍及蓮花和合供養使得適意。行人持誦或行或坐得通思念。唯除臥時不許持念。唸誦訖已。恒於六時思念功德。心無間斷祈于圓滿。
妙臂菩薩所問經分別數珠持心離障分第三
複次欲等煩惱與心合故。說為輪迴。根本煩惱若除。由如清凈玻胝迦寶。若離輪迴乃名解脫。又如水本清凈。於一剎那間塵能渾濁。亦如有情心源本凈。于剎那頃被諸煩惱而為染污。
複次說于數珠。乃有多種。所謂菩提子金剛子。蓮花子木槵子。及與𤥭璖諸寶錫镴銅等。隨取一物為珠數一百八。如是得已。持誦行人常保重之。凡持誦時于本尊前。依法安坐調伏諸根。端身自在不得隈倚。繫念本尊及真言印契。收攝其心勿令散亂。然取數珠右手執持左手仰承。每誦真言一遍乃掐一珠。所持遍數恒須克定勿令少剩。持念之法令唇
【現代漢語翻譯】 現代漢語譯本： 不應前往有惡犬的地方。乞討得食物后，帶回住處。洗腳，鋪好座位，然後才能吃。食物在吃之前，先分成三份。一份供奉給本尊（Ishtadevata，個人崇拜的神祇）作為供養，一份施予無礙（指佈施給一切眾生），一份自己按時食用。吃完后漱口，保持清潔。每天必須進行三次沐浴，先使自己清凈。然後用香、花、燈、涂香等種種供品供養、讚歎、禮拜。所獻給尊像的一切食物和飲料，必須潔凈，遠離葷腥。每次持誦時，坐在吉祥草上。如果供養的物品不豐盛，只需隨力供奉香和花。例如零陵香、閼哩迦（Ardrika，一種香料或植物）、吉祥果、沒哩（Mriga，動物）賀帝吉祥草以及蓮花，混合供養，使本尊感到滿意。修行人在持誦時，可以行走或坐著，以便於思考。只有在睡覺時才不應持念。唸誦完畢后，經常在六個時辰（一天分為六個時段）思念功德，心無間斷地祈求圓滿。
妙臂菩薩（Bhadrapani Bodhisattva）所問經分別數珠持心離障分第三
其次，慾望等煩惱與心結合，所以稱為輪迴（Samsara，生死輪迴）。如果去除根本煩惱，就像清凈的玻胝迦寶（Sphatika，水晶）。脫離輪迴才稱為解脫（Moksha，從輪迴中解脫）。又如水本來是清凈的，在一剎那間，塵土就能使它渾濁。也像有情眾生的心源本來是清凈的，在一剎那間被各種煩惱所染污。
其次，關於數珠（Japamala，念珠），有很多種。例如菩提子（Bodhi seed，菩提樹的種子）、金剛子（Vajra seed，金剛菩提的種子）、蓮花子（Lotus seed，蓮花的種子）、木槵子（Aritha seed，無患子的種子），以及𤥭璖（Rudraksa，一種植物的種子）等各種寶物、錫、镴、銅等。隨意取一種材料做成一百零八顆珠子的數珠。得到數珠后，持誦的人要經常珍重它。每次持誦時，在本尊面前，依法安坐，調伏各種感官，端正身體，自在舒適，不要倚靠。專注于本尊和真言印契（Mantra Mudra，手印），收攝內心，不要使其散亂。然後拿起數珠，用右手執持，左手仰承。每誦一遍真言，就掐一顆珠子。所持誦的遍數必須固定，不要缺少或剩餘。持念真言的方法是嘴唇
【English Translation】 English version: One should not go to places where there are vicious dogs. After begging for food, bring it back to your dwelling. Wash your feet, spread out your seat, and then you may eat. Before eating, divide the food into three portions. One portion is offered to the Ishtadevata (personal deity) as an offering, one is given to all beings without obstruction (referring to giving alms to all sentient beings), and one is eaten by oneself at the proper time. After eating, rinse your mouth and keep yourself clean. You must bathe three times a day to purify yourself first. Then, offer various offerings such as incense, flowers, lamps, and scented pastes, and praise and prostrate. All food and drink offered to the revered image must be clean and free from meat and impure substances. Each time you recite, sit on auspicious grass. If the offerings are not abundant, simply offer incense and flowers according to your ability. For example, Lingling incense, Ardrika (a type of spice or plant), auspicious fruit, Mriga (animal) Hrati auspicious grass, and lotus flowers, mixed together as an offering to please the Ishtadevata. When practitioners recite, they can walk or sit to facilitate contemplation. Recitation should only be avoided when sleeping. After completing the recitation, constantly contemplate the merits during the six periods of the day (dividing the day into six segments), praying for fulfillment without interruption.
The Third Section on Distinguishing Rosaries, Maintaining the Mind, and Separating from Obstacles from the Sutra Spoken by Bhadrapani Bodhisattva
Furthermore, afflictions such as desire, combined with the mind, are said to be Samsara (cycle of birth and death). If the root afflictions are removed, it is like a clear Sphatika (crystal). Liberation from Samsara is called Moksha (liberation from the cycle of rebirth). Just as water is originally pure, but dust can cloud it in an instant, so too is the mind-source of sentient beings originally pure, but it is defiled by various afflictions in an instant.
Furthermore, there are many types of Japamala (rosaries). For example, Bodhi seeds (seeds of the Bodhi tree), Vajra seeds (seeds of the Vajra Bodhi tree), Lotus seeds (seeds of the lotus flower), Aritha seeds (seeds of the soapberry tree), and Rudraksha (a type of seed), as well as various jewels, tin, pewter, copper, etc. Choose any one material to make a rosary of one hundred and eight beads. After obtaining the rosary, the practitioner should always cherish it. Each time you recite, sit properly in front of the Ishtadevata, subdue the senses, straighten your body, be comfortable and at ease, and do not lean. Focus on the Ishtadevata and the Mantra Mudra (hand gestures), gather your mind, and do not let it wander. Then, take the rosary, hold it with your right hand, and support it with your left hand facing upwards. Each time you recite a mantra, move one bead. The number of recitations must be fixed, without being less or more. The method of reciting the mantra is with the lips
微動。勿使有聲亦不露齒。一心專注勿令散動。有情之界居凡夫位。心如猿猴貪著諸境樂而不捨。又如大海被風所激。生起波濤不能自息。凡夫睹境亦復如是。常須收攝不令散動。勿令心源而有波浪。持誦行人若是疲倦。將欲昏睡恐其失念。即起經行或觀四方以適神思。或用冷水洗其面目。既得醒爽復座持誦。行人若是怖于勞苦。心有移動便作是念。此身無主因業所受。無依無定隨業流轉。輪迴八苦何處得免。至於寒暑飢渴蚤虱蚊虻。如是苦惱處處皆有。又復貪慾若盛。作白骨及爛壞不凈之觀。瞋恚若盛作慈悲觀。無明若盛作緣起觀。又復若遇冤家觀如親友知識。或復親友知識忽作冤家。行者若是遇此冤親境時。莫起分別憎愛之心。當住平等無著正念。又出道場時。不得與婆羅門吠舍首陀等語。又復不應與不男之人女人等語。何以故蓋非樂法之侶。可與助伴同事等語。或是入觸便利等事。便須入水澡浴使其潔凈。或獻香花燈涂讚歎供養。乃至持戒精進持誦修行。一切善法皆悉迴向阿耨多羅三藐三菩提。譬如眾流皆歸於海。既入海已咸成一味。集諸善因總趣佛果。無量福聚自然相隨。譬如有人耕田種穀唯望子實不為藁干。既豐子實其于藁干自然而有。求趣佛果亦復如是。一切福樂不求自至。又持誦人不應為小而妨于大。
或若有人來有來請便應答言。待我自得長壽。及其一切樂具此心滿足。然後能滿一切有情之愿。
又復行人當要遠離世之八法。所謂善稱惡稱得利失利。讚歎譭謗苦樂等事。如是之法不得在心。還如大海不宿死屍。乃至剎那亦不同處。又如室中然燈為防風。故飄鼓若免光明即盛。如持誦人持誦真言。亦須勤勇加行若立。善法增長亦復如是。又持誦人要在攝心。不得歌舞戲樂。我人憍慢邪見邪染。嫉妒懈怠懶惰睡眠。及入喜會迷醉邪論及無義論。以至瞋怒惡口兩舌。如是等事皆須遠離。又復不得吃供養殘食及鬼神殘食。行人唯得食三白。及樹果菜根乳酪漿等。及大麥麵餅油麻滓。及種種麋粥等。又持誦行人當須晝夜精勤如法持誦。常于諸佛法僧及遺身舍利。恭信珍重誠心懺悔。愿一切先罪悉皆消滅。每持誦時先依法請召。持誦了畢。依法迴向發願訖。然後發遣。或至夜分將欲眠睡。于本尊側不近不遠。地上敷吉祥草于草上坐臥。坐定后然。於一切有情起利樂心。作慈悲喜捨等觀然後眠睡。
妙臂菩薩所問經說金剛杵頻那夜迦分第四
我今分別說諸跋折羅量。其量或長八指或長十指。或十二指或十六指。或最長者不過二十指。如是五類無有過者。造跋折羅物或金或木。隨所求事種種不同。若欲求佛法真
【現代漢語翻譯】 現代漢語譯本：或者如果有人來請教，應該回答說：『等我獲得長壽，以及一切快樂的資具，內心滿足，然後才能滿足一切有情眾生的願望。』 此外，修行人應當遠離世間的八法，也就是：好的稱讚、壞的稱讚、獲得利益、失去利益、讚歎、譭謗、痛苦、快樂等等。這些事情都不能放在心上，要像大海不容許停留死屍一樣，哪怕一剎那也不能共處。又像房間里點燈爲了防止風吹，用東西遮擋，如果免除了風的侵擾，光明就會更加旺盛。像持誦真言的人持誦真言，也必須勤奮勇猛地修行，如果能建立善法，增長也會是這樣。而且持誦的人要攝心，不能唱歌跳舞、嬉戲娛樂，遠離我慢、驕慢、邪見、邪染、嫉妒、懈怠、懶惰、睡眠，以及進入喜慶聚會、迷醉、邪惡的言論以及沒有意義的言論，甚至嗔怒、惡語、兩舌等等。這些事情都必須遠離。此外，不得吃供養的殘食以及鬼神的殘食。修行人只能吃三白（乳、酪、米飯），以及樹上的果實、蔬菜、根、乳酪、漿等，以及大麥麵餅、油麻滓，以及各種各樣的米粥等。而且持誦的修行人應當晝夜精勤如法地持誦。常常對諸佛、法、僧以及遺留的舍利，恭敬、相信、珍重，誠心懺悔，愿一切過去的罪業都完全消滅。每次持誦的時候，先依法請召，持誦完畢，依法迴向發願完畢，然後發遣。或者到了夜裡將要睡覺的時候，在本尊旁邊不近不遠的地方，在地上鋪吉祥草，在草上坐臥。坐定之後，對一切有情眾生生起利益和快樂的心，作慈悲喜捨等觀想，然後睡覺。
《妙臂菩薩所問經》說金剛杵（Vajra，一種法器）頻那夜迦（Vinayaka，像頭神）分第四
我現在分別說明各種跋折羅（Vajra，金剛杵的另一種稱呼）的尺寸。它的尺寸或者長八指，或者長十指，或者十二指，或者十六指，或者最長的不超過二十指。像這樣的五種尺寸沒有超過的。製造跋折羅的材料或者用金，或者用木，根據所求的事情而各有不同。如果想要追求佛法真
【English Translation】 English version: Or if someone comes to inquire, you should answer: 'Wait until I obtain longevity and all the means of happiness, and my mind is satisfied. Then I will be able to fulfill the wishes of all sentient beings.' Furthermore, a practitioner should stay away from the eight worldly dharmas, namely: good praise, bad praise, gaining profit, losing profit, praise, slander, suffering, and happiness. These things should not be kept in mind, just as the ocean does not allow corpses to remain, not even for a moment. It is like lighting a lamp in a room to prevent the wind from blowing it out; if the wind is avoided, the light will shine more brightly. Similarly, when a person recites a mantra (真言, Zhenyan), they must diligently and vigorously practice. If they establish good dharmas, their growth will be the same. Moreover, the practitioner must concentrate their mind and not engage in singing, dancing, amusement, or entertainment. They must stay away from pride, arrogance, wrong views, defilements, jealousy, laziness, sloth, sleep, and entering festive gatherings, intoxication, evil speech, and meaningless speech, even anger, harsh words, and double-tonguedness. All these things must be avoided. Furthermore, one must not eat the leftovers of offerings or the leftovers of ghosts and spirits. The practitioner may only eat the 'three whites' (milk, curd, rice), as well as fruits from trees, vegetables, roots, cheese, and juice, as well as barley cakes, sesame pulp, and various kinds of rice porridge. Moreover, the practitioner should diligently recite the mantra day and night according to the Dharma. They should always be respectful, faithful, and cherish the Buddhas, the Dharma, the Sangha, and the relics of the deceased, sincerely repenting and wishing that all past sins may be completely eliminated. Each time they recite, they should first summon according to the Dharma, and after reciting, they should dedicate the merits and make vows according to the Dharma, and then dismiss. Or, when it is late at night and they are about to sleep, they should sit or lie down on auspicious grass spread on the ground near the deity, neither too close nor too far. After sitting down, they should generate a mind of benefit and happiness for all sentient beings, contemplate loving-kindness, compassion, joy, and equanimity, and then sleep.
The Myo Bi Bodhisattva Pariprccha Sutra (妙臂菩薩所問經) says the fourth section on Vajrapani (金剛杵, a ritual implement) and Vinayaka (頻那夜迦, an elephant-headed deity).
I will now separately explain the measurements of the various Vajras (跋折羅, another name for Vajrapani). Its measurement may be eight fingers long, or ten fingers long, or twelve fingers long, or sixteen fingers long, or the longest does not exceed twenty fingers. There are no more than these five types of measurements. The material for making the Vajra may be gold or wood, depending on what is sought. If you want to pursue the Buddha Dharma (佛法, Buddhist teachings) truly.
明成就。用菩提木作跋折羅。若降伏地天及持明天。當用金作跋折羅。若求大富貴用鍮石作跋折羅。若降龍用熟銅作。若降修羅入修羅窟用寶石作。若欲成就一切法者。可用金銀銅相和作。若欲成就長命吉祥及無病多財寶。乃至降諸宿曜者。可用佉禰啰木作。若欲降伏夜叉女者。可用末度木作。若欲降伏冤家用刺木作。若降害極惡冤敵者。可用人骨作。若欲成幻術者。用玻璃寶作。若欲令極相憎嫌者。用苦棟木作。若欲興兵鬥敵及降鬼神。用吠鼻多迦木作。若欲成就夜叉乾闥婆阿修羅者。可用柏木及松木作。若欲成就龍女愛重者。當以龍木作。若欲成就變形者。可用土及銀作。若欲求財用無憂木作。若欲成就對敵得勝者。可用吉祥木及阿祖曩木柳木等作。若欲求成就意樂者。可用赤檀白檀作。如上所說造跋折羅。皆須五股不得缺減。小有破損即法不成。仍須事持光凈殊妙端嚴可愛。若唸誦時。先獻涂香及妙香花而為供養。然後發廣大慈悲之心。手執跋折羅依法專注。持誦本部真言如數滿畢。不得少剩依時持誦。滿畢數已。然將彼跋折羅安本尊足下。復以諸妙香花涂香等。乃至作禮而供養之。若持誦時手不執跋折羅者。其法終不成就。如再持誦依前次第而作不得虧闕。又若於供養具諸事法等有所闕者。當須一一作印。以
供養之然可唸誦。
凡成就法有多種物。所謂雄黃雌黃牛黃黃丹。及眼藥菖蒲等藥。又有衣甲槍劍罥索三股叉諸器仗等。如是等諸成就法有三等驗。所說本尊真言及儀軌中。乃至諸真言中成就之法亦不越此。複次世間有持明行人。持誦真言求成就處。便有作障頻那夜迦。隨持誦人伺求其便入其身中。使持誦人心如迷醉及發諸病。如是種種而作障難。彼作障者有其四部。一曰摧壞二曰野干。三曰一牙四曰龍象。於此四部各有無量頻那夜迦而為眷屬。于大地中隨彼處處而作障難。第一摧壞部主名曰無憂。其部眷屬有七俱胝。于其護世四王所說真言。有持誦者彼作障難。第二野幹部主名曰象頭。其部眷屬有十八俱胝。于其大自在天所說真言而作障難。第三一牙部主名曰垂髻。其部眷屬有六十俱胝。于其大梵天及帝釋天。日天月天風天那羅延天。如是天等所說真言。有持誦者而作障難。第四龍象部主名曰母哩達吒迦。其部眷屬有俱胝那由他千波頭摩。于其佛教所說真言。有持誦者彼作障難。又有呵利帝兒名曰愛子。于其般支迦所說真言而作障難。又摩尼賢將子名曰滿賢。于其自部所說真言有持誦者。彼子滿賢而作障難。如是等諸頻那夜迦。各于本部而作障難。不欲行人得其成就。或時變化作本真言主。來就行人之處而受
【現代漢語翻譯】 現代漢語譯本： 供養時可以唸誦以下內容。
一般來說，成就法包含多種物品，如雄黃、雌黃、牛黃、黃丹，以及眼藥、菖蒲等藥物。還有衣甲、槍劍、罥索、三股叉等各種器仗。這些成就法有三種驗證方式。所說的本尊（Ishtadevata）真言（mantra）及儀軌中，乃至各種真言中的成就之法，都不會超出這三種驗證方式。
此外，世間有持明（vidyadhara）的修行人，持誦真言以求成就時，便會有作障的頻那夜迦（Vinayaka，障礙神）出現。它們會跟隨持誦之人，伺機進入其身中，使持誦之人神志不清，如同迷醉，或者引發各種疾病。它們會以各種方式製造障礙。這些作障者有四個部類：一是摧壞部，二是野幹部，三是一牙部，四是龍象部。這四個部類各有無數的頻那夜迦作為眷屬，在大地上隨處製造障礙。第一摧壞部的部主名為無憂，其部眷屬有七俱胝（koti，千萬）。如果有人持誦護世四王所說的真言，它們就會製造障礙。第二野幹部的部主名為象頭，其部眷屬有十八俱胝。如果有人持誦大自在天（Maheshvara）所說的真言，它們就會製造障礙。第三一牙部的部主名為垂髻，其部眷屬有六十俱胝。如果有人持誦大梵天（Mahabrahma）及帝釋天（Indra），日天（Aditya），月天（Chandra），風天（Vayu），那羅延天（Narayana）等天神所說的真言，它們就會製造障礙。第四龍象部的部主名為母哩達吒迦（Murdratajaka），其部眷屬有俱胝那由他（nayuta，百萬）千波頭摩（padma，蓮花）。如果有人持誦佛教所說的真言，它們就會製造障礙。還有呵利帝兒（Hariti，鬼子母）名為愛子，如果有人持誦般支迦（Pancika）所說的真言，它們就會製造障礙。又摩尼賢將（Manibhadra）之子名為滿賢，如果有人持誦其自部所說的真言，這個滿賢就會製造障礙。這些頻那夜迦各自在其本部製造障礙，不希望修行人獲得成就。有時它們會變化成真言的主尊，來到修行人之處接受供養。
【English Translation】 English version: One may recite the following during offerings.
Generally, the accomplishment of Dharma involves various items, such as realgar, orpiment, bezoar, minium, as well as medicines like eye medicine and sweet flag. There are also various weapons such as armor, spears, swords, nooses, and tridents. Such accomplishment methods have three types of verification. The mentioned Ishtadevata (chosen deity) mantra and rituals, and even the methods of accomplishment within various mantras, do not exceed these three types of verification.
Furthermore, in the world, there are vidyadhara (knowledge-holders) practitioners who, when reciting mantras to seek accomplishment, will encounter Vinayakas (obstacle-creating deities) who create obstacles. They follow the mantra reciters, seeking opportunities to enter their bodies, causing the reciters to become disoriented as if intoxicated, or causing various illnesses. They create obstacles in various ways. These obstacle-makers have four categories: first, the Destroyer group; second, the Yaksha group; third, the One-Tusk group; and fourth, the Dragon-Elephant group. Each of these four groups has countless Vinayakas as their retinue, creating obstacles everywhere on the earth. The chief of the first Destroyer group is named No Sorrow, and his retinue consists of seven kotis (ten million). If someone recites the mantras spoken by the Four Guardian Kings, they will create obstacles. The chief of the second Yaksha group is named Elephant Head, and his retinue consists of eighteen kotis. If someone recites the mantras spoken by Maheshvara (the Great自在天), they will create obstacles. The chief of the third One-Tusk group is named Hanging Hair, and his retinue consists of sixty kotis. If someone recites the mantras spoken by Mahabrahma (the Great Brahma) and Indra (帝釋天), Aditya (Sun God), Chandra (Moon God), Vayu (Wind God), Narayana (那羅延天), and other such deities, they will create obstacles. The chief of the fourth Dragon-Elephant group is named Murdratajaka, and his retinue consists of kotis of nayutas (one million) of thousands of padmas (lotuses). If someone recites the mantras spoken in Buddhism, they will create obstacles. Furthermore, Hariti's (鬼子母) son, named Beloved Son, if someone recites the mantras spoken by Pancika (般支迦), they will create obstacles. Also, Manibhadra's (摩尼賢將) son, named Full Virtue, if someone recites the mantras spoken by his own group, this Full Virtue will create obstacles. These Vinayakas each create obstacles within their own group, not wanting practitioners to attain accomplishment. Sometimes they transform into the main deity of the mantra, coming to the practitioner's place to receive offerings.
供養。而彼本真言主來至道場。見是事已卻還自宮而作是念。云何如來與彼所愿。不卻此等。令於行人正修行者而得惱亂。使彼持誦功不成就。正使梵王帝釋諸天及龍。不能破彼頻那夜迦作障誓願。唯除大明真言有大功力。能退如是諸作障者頻那夜迦。諸修行人當依法持誦。得數滿已。然更成就妙曼拏羅及以護摩。使作障難頻那夜迦退散遠離。
妙臂菩薩所問經卷第一 大正藏第 18 冊 No. 0896 妙臂菩薩所問經
妙臂菩薩所問經卷第二
西天譯經三藏朝散大夫試鴻臚少卿傳教大師臣法天奉 詔譯說金剛杵頻那夜迦分第四之餘
複次行人于持誦時。及供養時乃至護摩時。若不依法及闕儀則。彼作障者而得其便。又復行人心不決定。而有疑惑。謂此真言而可誦邪。謂彼真言而可誦邪。若作是念。彼作障者即得其便。又復行人談說世俗閑事。至於農田貨易之類。于自修行無有義利。彼作障者而得其便。彼頻那夜迦入行人身。步步相隨伺求其短。作諸障難令法不成。譬如人行沿彼河岸。身在岸上影落水中。寸步相隨不相棄捨。彼作障者入行人身。不相棄捨亦復如是。或有頻那夜迦。于澡浴時得便入身。或有頻那夜迦。于唸誦時得便入身。或有于睡眠時得便入身。或有于獻香花時得
【現代漢語翻譯】 現代漢語譯本：供養的時候，那位本真言主（本真言的主神）來到道場，見到這種情況后返回自己的宮殿，心想：『如來（Tathagata）怎麼能滿足他們的願望，不阻止這些人，讓他們惱亂正在修行的行者，使他們持誦的功德不能成就呢？』即使是梵王（Brahma）、帝釋（Indra）諸天以及龍（Naga），也不能破壞頻那夜迦（Vinayaka，像頭神）所發的作障誓願，只有大明真言（強大的明咒）有強大的力量，能夠退散這些製造障礙的頻那夜迦。各位修行人應當依法持誦，待達到一定數量后，再成就美妙的曼拏羅（Mandala，壇城）以及護摩（Homa，火供），使製造障礙的頻那夜迦退散遠離。
妙臂菩薩所問經卷第一 大正藏第 18 冊 No. 0896 妙臂菩薩所問經
妙臂菩薩所問經卷第二
西天譯經三藏朝散大夫試鴻臚少卿傳教大師臣法天奉 詔譯說金剛杵頻那夜迦分第四之餘
再者，修行人在持誦的時候，以及供養的時候，乃至護摩的時候，如果不按照儀軌，或者缺少儀則，那些製造障礙者就會找到機會。而且，修行人內心不堅定，心存疑惑，想著『這個真言可以誦嗎？』『那個真言可以誦嗎？』如果產生這樣的念頭，那些製造障礙者就會立刻找到機會。還有，修行人談論世俗的閑事，說到農田買賣之類的事情，對於自己的修行沒有任何益處，那些製造障礙者也會找到機會。那些頻那夜迦（Vinayaka，像頭神）進入修行人的身體，步步相隨，伺機尋找他們的缺點，製造各種障礙，使修行無法成功。譬如有人走在河岸邊，身體在岸上，影子落在水中，寸步不離地跟隨。那些製造障礙者進入修行人的身體，不相棄捨也是這樣。或者有的頻那夜迦（Vinayaka，像頭神）在洗澡的時候找到機會進入身體，或者有的頻那夜迦（Vinayaka，像頭神）在念誦的時候找到機會進入身體，或者有的在睡眠的時候找到機會進入身體，或者有的在獻香花的時候得便。
【English Translation】 English version: During offerings, that original mantra lord (the main deity of the original mantra) comes to the Bodhimanda (place of enlightenment). Seeing this, he returns to his palace and thinks: 'How can the Tathagata (Thus Come One) grant their wishes, not stopping these people, allowing them to disturb the practitioners who are diligently practicing, preventing them from achieving the merits of their recitations?' Even Brahma (the King of Heaven), Indra (the Lord of Gods), the various devas (gods), and the Nagas (dragons) cannot break the vows of obstruction made by the Vinayakas (elephant-headed deity), only the great bright mantras (powerful mantras) have great power to dispel these obstructing Vinayakas. All practitioners should recite according to the Dharma (teachings), and after reaching a certain number, then accomplish the wonderful Mandala (sacred diagram) and Homa (fire offering), so that the obstructing Vinayakas scatter and stay away.
The Sutra Questioned by Bāhu-buddhi Bodhisattva, Volume 1 Taisho Tripitaka Volume 18, No. 0896, The Sutra Questioned by Bāhu-buddhi Bodhisattva
The Sutra Questioned by Bāhu-buddhi Bodhisattva, Volume 2
Translated by Dharma Heaven, Minister of the Honglu Temple, Great Master Who Transmits the Teachings, under Imperial Decree, during the Western Heaven Translation of the Tripitaka, on the subject of the Vajra-club Vinayaka, part four and beyond.
Furthermore, when practitioners are reciting, making offerings, or performing Homa (fire offering), if they do not follow the proper rituals or lack the necessary procedures, those who create obstacles will find an opportunity. Moreover, if the practitioner's mind is not firm and they have doubts, thinking, 'Can this mantra be recited?' 'Can that mantra be recited?' If such thoughts arise, those who create obstacles will immediately find an opportunity. Also, if practitioners talk about worldly matters, such as farming and trade, which are of no benefit to their practice, those who create obstacles will find an opportunity. Those Vinayakas (elephant-headed deity) enter the practitioner's body, following step by step, seeking their weaknesses, creating various obstacles to prevent the Dharma (teachings) from being accomplished. It is like a person walking along the riverbank, with their body on the bank and their shadow in the water, following closely without abandoning each other. Those who create obstacles enter the practitioner's body in the same way, without abandoning them. Or some Vinayakas (elephant-headed deity) find an opportunity to enter the body during bathing, or some Vinayakas (elephant-headed deity) find an opportunity to enter the body during recitation, or some find an opportunity to enter the body during sleep, or some find an opportunity when offering incense and flowers.
便入身。或有于護摩時得便入身。譬如日光照於火珠。以因緣故而得火生。彼頻那夜迦在行人身。因得其短令行人心亂。遂起貪瞋無明之火。若頻那夜迦于澡浴時。伺得其短入行人身。遂令行人起種種過患。忽覺飢渴思念飲食。或起懈怠懶惰之念。或耽眠睡或起瞋恚等事。若頻那夜迦于獻涂香時。伺得其短入行人身。遂令行人起諸過患。或思鄉國生緣之處。或起懈怠之念。或起欲想分別妙境。若頻那夜迦于燒香時伺得其短。破地而出入行人身。遂令行人起諸過患。或生嫉妒或發瞋恚。或起邪見或思邪淫等事。若頻那夜迦于獻燈時。伺得其短入行人身。遂令行人而發心病。心悶痛苦以至損心。若頻那夜迦于獻花時。伺得其短入行人身。遂令行人起諸過患。或身壯熱或肢節疼痛。或與助伴相諍以至離散。若頻那夜迦于唸誦時。伺得其短入行人身。遂令行人起諸過患。或得病惱身體疼痛。或患腹肚下痢無恒。又復諸頻那夜迦悉入身中。遂令行人起種種過患。魔既熾盛心遂迷惑。不辯東西見諸異相。或似唸誦語不分明。或無事緣行往不定。或心不決便起邪見。或說無有生天亦無得罪。或言無有修行定無聖力。虛念真言妄受辛苦。無善無惡無因無果。亂言綺語種種無恒。或手摺草木或弄土塊。或睡時咬齒或妄起欲想。于彼女人而
【現代漢語翻譯】 現代漢語譯本 便侵入身體。或者有些人在護摩（hù mó，一種祭祀儀式）時被其乘虛而入。譬如陽光照耀火珠，因緣際會而生火。那些頻那夜迦（pín nà yè jiā，障礙神）在修行者身上，因為抓住了修行者的弱點，使修行者心煩意亂，於是生起貪婪、嗔恨和無明之火。如果頻那夜迦在修行者洗浴時，伺機侵入修行者的身體，就會使修行者產生各種各樣的過失和禍患。忽然覺得飢渴，思念飲食；或者產生懈怠懶惰的念頭；或者貪睡；或者生起嗔恚等等。如果頻那夜迦在獻涂香（xiàn tú xiāng，一種供養儀式，用香塗抹佛像或身體）時，伺機侵入修行者的身體，就會使修行者產生各種過失和禍患。或者思念家鄉和出生的地方；或者產生懈怠的念頭；或者產生慾望，分別美好的境界。如果頻那夜迦在燒香時伺機侵入修行者的身體，破地而出，進入修行者的身體，就會使修行者產生各種過失和禍患。或者產生嫉妒，或者發怒，或者產生邪見，或者思念邪淫等事情。如果頻那夜迦在獻燈時，伺機侵入修行者的身體，就會使修行者產生心病，心中煩悶痛苦，甚至損傷心臟。如果頻那夜迦在獻花時，伺機侵入修行者的身體，就會使修行者產生各種過失和禍患。或者身體發熱，或者肢體關節疼痛，或者與同伴爭吵，甚至離散。如果頻那夜迦在念誦時，伺機侵入修行者的身體，就會使修行者產生各種過失和禍患。或者生病，身體疼痛，或者患腹瀉，沒有規律。而且各種頻那夜迦都進入身體中，使修行者產生各種各樣的過失和禍患。魔力既然熾盛，內心就迷惑，分不清東西，看到各種奇異的景象。或者唸誦時語無倫次，或者無緣無故地到處亂走，或者心中猶豫不決，就產生邪見。或者說沒有昇天的說法，也沒有犯罪的說法。或者說沒有修行，一定沒有聖力。虛假地念誦真言，白白地遭受辛苦。沒有善也沒有惡，沒有原因也沒有結果。胡言亂語，各種各樣沒有定準。或者用手摺斷草木，或者玩弄土塊，或者睡覺時咬牙，或者妄想淫慾，對那些女人……
【English Translation】 English version Then they enter the body. Or some may enter the body during Homa (hù mó, a sacrificial ritual). It is like sunlight shining on a fire pearl, which produces fire due to conditions. Those Vinayakas (pín nà yè jiā, obstacle deities) are in the practitioner's body, taking advantage of their weaknesses, causing the practitioner to become confused, and thus igniting the fires of greed, hatred, and ignorance. If a Vinayaka seizes the opportunity to enter the practitioner's body during bathing, it will cause the practitioner to have all kinds of faults and misfortunes. Suddenly feeling hungry and thirsty, thinking of food and drink; or having thoughts of laziness and sloth; or being greedy for sleep; or becoming angry, and so on. If a Vinayaka seizes the opportunity to enter the practitioner's body during the offering of perfumed paste (xiàn tú xiāng, an offering ritual involving smearing incense on Buddha statues or the body), it will cause the practitioner to have all kinds of faults and misfortunes. Or thinking of their hometown and place of birth; or having thoughts of laziness; or having desires, distinguishing beautiful realms. If a Vinayaka seizes the opportunity to enter the practitioner's body during the burning of incense, breaking out of the ground and entering the practitioner's body, it will cause the practitioner to have all kinds of faults and misfortunes. Or becoming jealous, or becoming angry, or having wrong views, or thinking of evil desires, and so on. If a Vinayaka seizes the opportunity to enter the practitioner's body during the offering of lamps, it will cause the practitioner to develop heart disease, feeling depressed and painful, even damaging the heart. If a Vinayaka seizes the opportunity to enter the practitioner's body during the offering of flowers, it will cause the practitioner to have all kinds of faults and misfortunes. Or the body becomes hot, or the limbs and joints ache, or they quarrel with their companions, even to the point of separation. If a Vinayaka seizes the opportunity to enter the practitioner's body during recitation, it will cause the practitioner to have all kinds of faults and misfortunes. Or becoming sick, the body aching, or suffering from diarrhea, without regularity. Moreover, all kinds of Vinayakas enter the body, causing the practitioner to have all kinds of faults and misfortunes. Since the power of the demons is strong, the mind becomes confused, unable to distinguish east from west, seeing all kinds of strange phenomena. Or reciting incoherently, or wandering around for no reason, or being indecisive, and thus having wrong views. Or saying that there is no such thing as being born in heaven, nor is there such a thing as committing sins. Or saying that there is no practice, and there is certainly no holy power. Falsely reciting mantras, suffering in vain. There is neither good nor evil, neither cause nor effect. Speaking nonsense, all kinds of instability. Or breaking grass and trees with their hands, or playing with clods of earth, or grinding their teeth while sleeping, or having delusional desires, towards those women...
生愛樂。彼之女人不樂行人。或復彼樂自心不順。竟其夜分不能睡眠。或復睡著即得惡夢。乃見舍哩努(二合)攞及師子狼狗所趁。或見駝驢豬豕貓兒野干之類。又見鷲鳥鷺鷥及獯狐等飛怪之禽。又復夢見裸形外道。以乾溼骨而為莊嚴。或夢短小惡相之人。或夢身體白癩之人。或夢赤髭醜貌之人。或夢髑髏骨聚枯井枯池。或夢破壞屋舍人所捨棄。或夢惡人手持槍劍及諸器仗欲來侵害。若於夢中見如是事。即定知彼等諸頻那夜迦而作障難。持誦行人即作甘露軍拏利忿怒明王法。及念真言以為護身。使如上頻那夜迦諸魔障等。悉皆解脫不能侵惱。若有常持此真言者。一切魔障無由得便。
複次持誦行人。欲作法解除魔障求解脫者。先請清凈有威德阿阇梨。可就山中或是池側或林樹下。或是聚落空閑之舍。或是清凈四衢之道。得是處已。然用五色粉作曼拏羅。五色者即黃青赤白黑等。其曼拏羅量方四肘作四門。中作坑方二肘于坑內布吉祥草。于坑外四面。分佈安置真言主明王座位。又於八方粉作本方天神。以四寶瓶或用四新瓦瓶代之。其瓦瓶不得用黑色。及太焦太生者。瓶內盛五穀五寶及香水令滿。兼以赤蓮花及雜樹花枝等插於瓶內。復以五色線纏瓶項。安於四方為灌頂用。安置已。然可請召諸明王等。以上妙香花飲
【現代漢語翻譯】 現代漢語譯本：
（如果）她愛享樂，那麼她的女人就不喜歡修行人。或者她喜歡（做的事情）違揹她的心意。整夜都無法入睡。或者睡著了就做噩夢，夢見舍哩努（二合，Śrīṇu，吉祥）被獅子、狼、狗追趕。或者夢見駱駝、驢、豬、貓、野干之類的動物。又夢見鷲鳥、鷺鷥和獯狐等飛行怪物。又夢見裸形外道，用乾溼的骨頭作為裝飾。或者夢見矮小丑陋的人。或者夢見身體長滿白癩的人。或者夢見紅鬍子醜陋面貌的人。或者夢見骷髏、骨堆、枯井、枯池。或者夢見破敗的房屋，被人捨棄。或者夢見惡人手持槍劍和各種武器想要來侵害。（如果）在夢中見到這些事情，就一定知道是那些頻那夜迦（Vinayaka，障礙神）在製造障礙。持誦者應該修持甘露軍拏利忿怒明王法（Amrita Kundali，甘露軍荼利明王），並唸誦真言來保護自身，使上述頻那夜迦等魔障全部解除，不能侵擾。如果有人經常持誦這個真言，一切魔障就沒有機會得逞。
再次，持誦者想要作法解除魔障，求解脫，首先要請一位清凈有威德的阿阇梨（Acharya，導師）。可以在山中，或者池邊，或者樹林下，或者村落空閑的房屋，或者清凈的四通八達的道路上。選好地方后，用五色粉末製作曼拏羅（Mandala，壇城）。五色就是黃、青、赤、白、黑等。曼拏羅的尺寸是四肘見方，製作四個門。中間做一個方圓二肘的坑，在坑內鋪上吉祥草。在坑外四面，分別安置真言主明王的座位。又在八個方向用粉末畫出本方天神。用四個寶瓶或者用四個新的瓦瓶代替。瓦瓶不能用黑色的，以及燒得太焦或太生的。瓶內盛滿五穀、五寶和香水。同時將紅蓮花和各種樹的花枝等插在瓶內。再用五色線纏繞瓶頸。安置在四個方向用來灌頂。安置完畢后，就可以請召諸位明王等，用上好的香花飲料…… English version:
If she loves pleasure, then her woman does not like practitioners. Or she likes (things) that go against her heart. She cannot sleep all night. Or if she falls asleep, she has nightmares, dreaming of Śrīṇu (auspicious) being chased by lions, wolves, and dogs. Or dreaming of camels, donkeys, pigs, cats, jackals, and the like. Also dreaming of vultures, herons, and Xūn Hú (a type of fox) and other strange flying creatures. Also dreaming of naked ascetics, adorned with dry and wet bones. Or dreaming of short, ugly people. Or dreaming of people with white leprosy all over their bodies. Or dreaming of red-bearded, ugly-faced people. Or dreaming of skulls, piles of bones, dry wells, dry ponds. Or dreaming of dilapidated houses, abandoned by people. Or dreaming of evil people holding spears, swords, and various weapons, wanting to harm her. If one sees such things in a dream, one will surely know that those Vinayakas (obstacle-creating deities) are creating obstacles. The practitioner should practice the Amrita Kundali Wrathful King Dharma (the Dharma of the Sweet Dew Military Array Bright King), and recite mantras to protect themselves, so that all the aforementioned Vinayaka and other demonic obstacles are completely removed and cannot invade. If someone constantly recites this mantra, all demonic obstacles will have no chance to succeed.
Furthermore, if a practitioner wants to perform rituals to remove demonic obstacles and seek liberation, they must first invite a pure and virtuous Acharya (teacher). They can do so in the mountains, or by the side of a pond, or under trees in a forest, or in a vacant house in a village, or on a clean crossroads. After choosing a place, use five-colored powders to create a Mandala (sacred circle). The five colors are yellow, blue, red, white, and black. The Mandala should be four cubits square, with four gates. Make a pit in the center, two cubits square, and spread auspicious grass inside the pit. Outside the pit, on all four sides, place the seats of the Mantra Lord Bright Kings. Also, in the eight directions, draw the deities of those directions with powder. Use four treasure vases or four new earthenware vases instead. The earthenware vases must not be black, or burnt too much or too little. Fill the vases with five grains, five treasures, and fragrant water. Also, insert red lotuses and branches of various trees into the vases. Then wrap the necks of the vases with five-colored threads. Place them in the four directions for the purpose of empowerment. After placing them, one can invite the Bright Kings and others, using excellent incense, flowers, and drinks...
【English Translation】 English version:
If she loves pleasure, then her woman does not like practitioners. Or she likes (things) that go against her heart. She cannot sleep all night. Or if she falls asleep, she has nightmares, dreaming of Śrīṇu (auspicious) being chased by lions, wolves, and dogs. Or dreaming of camels, donkeys, pigs, cats, jackals, and the like. Also dreaming of vultures, herons, and Xūn Hú (a type of fox) and other strange flying creatures. Also dreaming of naked ascetics, adorned with dry and wet bones. Or dreaming of short, ugly people. Or dreaming of people with white leprosy all over their bodies. Or dreaming of red-bearded, ugly-faced people. Or dreaming of skulls, piles of bones, dry wells, dry ponds. Or dreaming of dilapidated houses, abandoned by people. Or dreaming of evil people holding spears, swords, and various weapons, wanting to harm her. If one sees such things in a dream, one will surely know that those Vinayakas (obstacle-creating deities) are creating obstacles. The practitioner should practice the Amrita Kundali Wrathful King Dharma (the Dharma of the Sweet Dew Military Array Bright King), and recite mantras to protect themselves, so that all the aforementioned Vinayaka and other demonic obstacles are completely removed and cannot invade. If someone constantly recites this mantra, all demonic obstacles will have no chance to succeed.
Furthermore, if a practitioner wants to perform rituals to remove demonic obstacles and seek liberation, they must first invite a pure and virtuous Acharya (teacher). They can do so in the mountains, or by the side of a pond, or under trees in a forest, or in a vacant house in a village, or on a clean crossroads. After choosing a place, use five-colored powders to create a Mandala (sacred circle). The five colors are yellow, blue, red, white, and black. The Mandala should be four cubits square, with four gates. Make a pit in the center, two cubits square, and spread auspicious grass inside the pit. Outside the pit, on all four sides, place the seats of the Mantra Lord Bright Kings. Also, in the eight directions, draw the deities of those directions with powder. Use four treasure vases or four new earthenware vases instead. The earthenware vases must not be black, or burnt too much or too little. Fill the vases with five grains, five treasures, and fragrant water. Also, insert red lotuses and branches of various trees into the vases. Then wrap the necks of the vases with five-colored threads. Place them in the four directions for the purpose of empowerment. After placing them, one can invite the Bright Kings and others, using excellent incense, flowers, and drinks...
食及供具等而供養之。復以酒肉蘆卜蔬果之類。供養八方天神。及諸作障頻那夜迦等。然後彼著障人。于壇中坑內面東而坐。其阿阇梨取四方瓶。誦甘露軍拏利忿怒明王真言百遍。加持彼瓶誦數滿已。及依法作諸法事。然後以此瓶水灌著障人頂。彼著障人即得解脫。此曼拏羅非獨解脫魔障。亦能滅一切罪增無量福。若能依法修持。無不獲得果驗者。
妙臂菩薩所問經分別悉地相分第五
爾時彼持誦行人。被諸魔障種種惱亂欲令退心者。既知是魔。即須作法而為除解。得除解已。身心安靜無惱無垢。譬如明月得云退散。離於障閉朗然天際。住于空中照耀無礙。彼之行人持誦修行。獲離魔障亦復如是。又復持誦不獲成就者。譬如種子因地因時。風雨不愆溉潤無失。乃可生芽以至成熟。若或種子不以其時不植于地。使彼芽莖無由得生何況枝葉及果實耶。持誦行人若不依法又不清凈。于諸供養曾無虔潔。于其所誦真言文字或有闕剩。至於呼吸訛略不正。是以種種悉地而不現前。不獲成就亦復如是。又如興云降其雨澤。隨眾生福而有多少。隨持誦人所施功勤。獲得成就亦復如是。若是行人獲其勝地兼依法則。至於所制亦無誤犯。黑業消滅白業漸增。持誦所求即趣成就。若其如是一一無失。于諸成就得獲無疑。
【現代漢語翻譯】 現代漢語譯本 用食物和供具等來供養。又用酒肉、蘆卜（蘿蔔）、蔬菜水果之類，供養八方天神，以及各種製造障礙的頻那夜迦（障礙神）等。然後那個被魔障纏身的人，在壇中的坑內面向東方而坐。他的阿阇梨（導師）取來四方瓶，誦甘露軍拏利忿怒明王真言百遍，加持那些瓶子，誦滿次數后，依法進行各種法事。然後用這些瓶中的水灌注被魔障纏身的人的頭頂，那人立刻就能得到解脫。這個曼拏羅（壇城）不僅僅能解脫魔障，還能消滅一切罪業，增加無量的福報。如果能夠依法修持，沒有不能獲得效果的。
《妙臂菩薩所問經》分別悉地相分第五
這時，如果持誦修行的人，被各種魔障惱亂，想要讓他退失道心。既然知道是魔障，就必須作法來為他解除。得到解除后，身心安靜，沒有煩惱和污垢，就像明月驅散了雲彩，脫離了遮蔽，明亮地出現在天空中，住在空中照耀而沒有阻礙。那個修行人持誦修行，脫離魔障也是這樣。還有，持誦修行不能獲得成就的情況，就像種子，因為土地和時節，風雨沒有差錯，灌溉沒有缺失，才能生芽以至成熟。如果種子不在適當的時候種植在土地裡，那麼它的芽莖就沒有辦法生長，更何況是枝葉和果實呢？持誦修行的人如果不依法，又不清凈，對於各種供養沒有虔誠恭敬，對於所誦的真言文字或者有缺失遺漏，至於呼吸也訛誤不正，因此各種悉地（成就）就不會顯現，不能獲得成就也是這樣。 又像興起雲朵降下雨水，隨著眾生的福報而有多少不同。隨著持誦修行的人所下的功夫勤奮程度，獲得成就也是這樣。如果是修行人獲得了殊勝的地點，又符合法則，對於所制定的規矩也沒有錯誤違犯，黑業消滅，白業逐漸增長，持誦所求就能趨向成就。如果像這樣一一沒有缺失，對於各種成就的獲得就沒有疑問了。
【English Translation】 English version He offers food and other offerings. He also offers wine, meat, radish (蘆卜), vegetables, and fruits to the gods of the eight directions, as well as various obstructing Vighnakas (頻那夜迦, obstacle-creating deities). Then, the person possessed by the demon sits facing east in the pit within the mandala (曼拏羅, sacred diagram). His Acharya (阿阇梨, teacher) takes four square bottles, recites the mantra of the wrathful Amrita Kundali (甘露軍拏利) Vidyaraja (忿怒明王) a hundred times, blesses the bottles, and after completing the recitation, performs various Dharma rituals according to the law. Then, he pours the water from these bottles onto the head of the possessed person, and that person is immediately liberated. This mandala not only liberates from demonic obstacles but also eliminates all sins and increases immeasurable blessings. If one can practice according to the Dharma, there is no one who will not obtain the result.
The Fifth Section on Distinguishing Accomplishments from the Sutra Requested by Sagaramati Bodhisattva (妙臂菩薩所問經)
At this time, if a practitioner of mantra recitation is disturbed by various demonic obstacles, intending to make him lose his aspiration, once he knows it is a demon, he must perform rituals to remove and resolve it. Having been removed and resolved, his body and mind are peaceful, without affliction or impurity, like the bright moon after the clouds have dispersed, free from obstruction, shining brightly in the sky, dwelling in the sky, illuminating without hindrance. The practitioner who recites mantras and cultivates, obtaining freedom from demonic obstacles, is also like this. Furthermore, the reason why mantra recitation does not achieve success is like a seed, because of the land and the season, the wind and rain are not in error, and the irrigation is without loss, so it can sprout and mature. If the seed is not planted in the ground at the appropriate time, then its sprouts and stems will have no way to grow, let alone branches, leaves, and fruits. If the practitioner of mantra recitation does not follow the Dharma and is not pure, and has no reverence for various offerings, or if there are omissions or deficiencies in the words of the mantra he recites, or if his breathing is erroneous and incorrect, then various siddhis (悉地, accomplishments) will not appear, and he will not achieve success. It is also like the rising clouds that bring rain, which varies in amount according to the blessings of sentient beings. According to the diligence of the practitioner of mantra recitation, the attainment of accomplishment is also like this. If the practitioner obtains an excellent place and also follows the Dharma, and there are no errors or violations in the rules he has made, black karma is eliminated, white karma gradually increases, and the desired mantra recitation will lead to accomplishment. If everything is without error in this way, there is no doubt about obtaining various accomplishments.
複次行人于持誦之中有所闕犯。或是間斷本誦別持真言。或將所誦真言授非同志。致其所誦雖滿無成。便應復更虔心倍前專注。每日三時如法供養。潔凈內外不失儀則。更誦一洛叉遍得數滿已。便可作護摩法而為供養。當以大麥或用稻花。或以脂麻或白芥子或是蓮花。隨用一物以酥相和數足四千。或七千或八千乃至十千。又以憂曇缽羅木菩提樹木。白赤阿哩迦木龍樹木。無憂樹木吉祥木。爾虞嚕馱檐沒羅木。佉你啰舍彌木缽羅叉木。阿波末里誐末度木閻浮木。以如上木隨取一木為柴。當使濕潤者若干枯蟲竅。或燒殘者並不得用。其柴粗細如指。長十二指截已。以酥蜜酪揾兩頭。與稻花或脂麻芥子等。隨取一物同燒作護摩。滿上數已。前所闕犯還得清凈。然後方可更求真言悉地得無障難。
複次行人所持真言明主。或有餘部而相禁縛。或截斷或破壞。使其所求不得成就。即作本尊形像置本部尊足下。面相對誦諸部忿怒大威真言。復以酥蜜酪灌沐本尊。日日三時如是十日。彼諸禁縛自然解脫。
複次行人于所持真言。所修行法自審無闕。所求悉地由不成者。必于其法有所虧闕。然非自知定得境界。但加精進日夜不懈者。本尊自然來於夢中說其障因。感應可期如海潮限。其實諸部真言明主。定不相破必無禁縛
【現代漢語翻譯】 現代漢語譯本： 此外，修行者在持誦真言的過程中，可能會有疏忽或違犯之處。例如，中斷原本持誦的真言，轉而持誦其他真言；或者將所誦的真言傳授給非同道之人，導致雖然持誦的次數已滿，卻無法成就。這時，就應該重新以更加虔誠和專注的心，每日三時如法供養，保持內外潔凈，不違背儀軌。重新持誦一百萬遍真言，達到規定的次數后，便可進行護摩法（Homa，一種火供儀式）作為供養。可以用大麥，或者稻花，或者脂麻，或者白芥子，或者蓮花，任選一種，與酥油混合，數量達到四千，或者七千，或者八千，乃至一萬。另外，用憂曇缽羅木（Udumbara，一種樹木）、菩提樹木（Bodhi，覺悟之樹）、白赤阿哩迦木（白赤Arka，一種樹木）、龍樹木（Nagarjuna，以龍樹命名的樹木）、無憂樹木（Ashoka，一種樹木）、吉祥木（Auspicious tree）、爾虞嚕馱檐沒羅木（Nyagrodha，榕樹）、佉你啰舍彌木（Khadira Shami，兩種樹木）、缽羅叉木（Palasha，一種樹木）、阿波末里誐末度木（Apamarga Madhu，兩種樹木）、閻浮木（Jambu，一種樹木）。從以上木材中任選一種作為柴火。應當使用濕潤的木材，那些有枯蟲蛀蝕的、有孔洞的，或者燒殘的木材都不能使用。柴火的粗細如手指，長度為十二指長，截斷後，用酥油、蜂蜜、乳酪塗抹兩頭，與稻花或脂麻、芥子等，任選一種一同焚燒作護摩。完成上述數量后，之前所犯的過失便可得到清凈。然後才可以再次尋求真言的悉地（Siddhi，成就），不會有任何障礙。
此外，修行者所持誦的真言明主（Vidya-raja，明咒之王），或許受到其他部的真言的禁縛，或者被截斷，或者被破壞，導致所求無法成就。這時，可以製作本尊（Ishtadevata，個人崇拜的神祇）的形象，放置在本部尊（Main deity of the lineage）的腳下，面朝本尊誦持諸部忿怒大威真言。再用酥油、蜂蜜、乳酪灌沐本尊，每日三次，持續十日，那些禁縛自然會解脫。
此外，修行者對於自己所持誦的真言，所修行的法門，自我審視並沒有任何缺失，但所求的悉地始終無法成就，必定是在其法門上有所虧欠。然而自己卻無法察覺，並確信自己已經得到了某種境界，只是更加精進，日夜不懈。這時，本尊自然會在夢中顯現，告知其障礙的原因。感應是可以期待的，就像海潮的漲落一樣有 निश्चित的時間。實際上，諸部真言明主之間，一定不會互相破壞，也一定不會有禁縛。
【English Translation】 English version: Furthermore, a practitioner may have shortcomings or violations during the recitation of mantras. For example, interrupting the original mantra recitation to recite other mantras, or transmitting the recited mantra to someone who is not a fellow practitioner, resulting in the inability to achieve accomplishment despite completing the required number of recitations. In this case, one should renew their devotion and focus, making offerings three times a day according to the proper rituals, maintaining inner and outer cleanliness, and not violating the rules. After reciting one 'laksha' (100,000) of the mantra again, reaching the required number, one can perform the 'Homa' (a fire offering ritual) as an offering. One can use barley, or rice flowers, or sesame seeds, or white mustard seeds, or lotus flowers, choosing one of them, and mixing it with ghee, with a quantity of four thousand, or seven thousand, or eight thousand, or even ten thousand. In addition, use 'Udumbara' wood (a type of tree), 'Bodhi' tree wood (the tree of enlightenment), white and red 'Arka' wood (a type of tree), 'Nagarjuna' wood (wood named after Nagarjuna), 'Ashoka' wood (a type of tree), auspicious wood, 'Nyagrodha' wood (banyan tree), 'Khadira Shami' wood (two types of trees), 'Palasha' wood (a type of tree), 'Apamarga Madhu' wood (two types of trees), 'Jambu' wood (a type of tree). Choose one of the above woods as firewood. One should use moist wood; those that have been eaten by insects, have holes, or are burnt cannot be used. The firewood should be as thick as a finger and twelve finger-lengths long, cut off, and smeared with ghee, honey, and yogurt on both ends, and burned together with rice flowers or sesame seeds, mustard seeds, etc., choosing one of them, to perform the 'Homa'. After completing the above number, the previous transgressions can be purified. Then one can seek the 'Siddhi' (accomplishment) of the mantra again, without any obstacles.
Furthermore, the 'Vidya-raja' (King of Knowledge, a principal mantra deity) of the mantra recited by the practitioner may be bound by other mantras, or cut off, or destroyed, resulting in the inability to achieve what is sought. In this case, one can create an image of the 'Ishtadevata' (personal deity), place it at the feet of the main deity of the lineage, and recite the wrathful and powerful mantras of all the deities facing the main deity. Then, bathe the main deity with ghee, honey, and yogurt, three times a day, for ten days, and those bonds will naturally be released.
Furthermore, if a practitioner, after self-examination, finds no deficiencies in the mantra they recite or the practice they perform, but the desired 'Siddhi' is still not achieved, there must be some deficiency in the practice. However, they may not be aware of it and believe that they have already attained some state, and simply become more diligent, day and night. In this case, the main deity will naturally appear in a dream and reveal the cause of the obstacle. The response can be expected, just like the tides of the sea have a fixed time. In reality, the 'Vidya-rajas' of the various mantras will certainly not destroy each other, and there will certainly be no bonds.
。譬如二人而作密友約其一言。自今已去勿往某舍。亦復與彼不交言話。而彼友人以相重故。終不往彼及與言話。持誦之法亦復如是。是故行人不得以真言明而相破壞。亦復不應互相禁縛。乃至護摩作非善業。又復行人不應于真言曼拏羅加減傳授。亦復不得以此法彼法而相回換。亦復不應無故打縛有情。不應護摩損彼肢體。乃至致死害於有情。亦復不應摧滅鬼族及治罰龍類。亦復不應於一切鬼神星宿。妄作禁縛等事。亦復不應咒法。醫治嬰孩之病而妨大事。
複次持明天及持明諸宗。所說得成就義具法不同。或說當具十法乃得悉地。所謂行人助伴所成就物精勤處所勝地時節本尊真言財力。具此十法悉地乃成。又余宗說具三種法悉地得成。所謂真言行人助伴。又一宗說四法得成。所謂精勤好日好時並及處所。又一宗說五法乃成。所謂本尊真言處所財力所成就物。又一宗說當具十法。又一宗說當具八法。乃至或說五法四法三法二法。各于本宗而說定量。唯佛教本宗我金剛族。當具二法悉地乃成。一者行人。二者真言。一行人者。具足戒德正勤精進。不於他人所有名利而生貪嫉。於己財物。乃至身命無所吝惜。二真言者。以所持誦本部真言之時。當令文句滿足聲相分明。所有欲求成就之法。皆悉具足不得闕少。又須得
【現代漢語翻譯】 現代漢語譯本：譬如兩個人成為親密的友人，約定其中一人說：『從今以後，不要去某某的住所，也不要再和他交談。』而那位友人因為看重彼此的情誼，最終不去那人的住所，也不再與他交談。持誦真言的方法也是如此。因此，修行人不應該因為自己明白真言的含義就互相破壞，也不應該互相束縛，甚至用護摩來做不好的事情。而且，修行人不應該隨意增減或改變真言曼拏羅（mandalā，壇城）的內容來傳授，也不應該用這種法和那種法來互相替換。不應該無緣無故地毆打或捆綁眾生，不應該用護摩來損害他們的肢體，甚至導致死亡，傷害眾生。也不應該摧毀鬼族或懲罰龍類。不應該對一切鬼神星宿，妄作禁錮束縛等事。也不應該用咒法醫治嬰孩的疾病而妨礙了大事。 其次，持明者（vidyādhara，咒術成就者）以及持明宗派，所說的獲得成就的意義和方法各不相同。有的說應當具備十種條件才能獲得悉地（siddhi，成就），即修行人、助伴、所成就之物、精勤、處所、殊勝之地、時節、本尊、真言、財力。具備這十種條件，悉地才能成就。又有宗派說具備三種條件悉地就能成就，即真言、修行人、助伴。又有一個宗派說四種條件可以成就，即精勤、好日子、好時辰以及處所。又有一個宗派說五種條件才能成就，即本尊、真言、處所、財力、所成就之物。又有一個宗派說應當具備十種條件，又有一個宗派說應當具備八種條件，乃至有的說五種條件、四種條件、三種條件、兩種條件。各自在本宗內規定數量。只有佛教本宗，我金剛族，應當具備兩種條件悉地才能成就：一是修行人，二是真言。所謂修行人，就是具足戒律和德行，正勤精進，不貪圖嫉妒他人的名利，對於自己的財物乃至身命都毫不吝惜。所謂真言，就是在持誦本部真言的時候，應當使文句完整，聲音清晰分明，所有想要成就的法，都應當具足，不得缺少。又必須得到……
【English Translation】 English version: For example, if two people become close friends and one of them makes an agreement, saying, 'From now on, do not go to so-and-so's house, nor speak with him.' And that friend, valuing their relationship, ultimately does not go to that person's house, nor does he speak with him. The method of reciting mantras is also like this. Therefore, practitioners should not destroy each other because they understand the meaning of the mantras, nor should they bind each other, even using homa (fire ritual) to do bad things. Moreover, practitioners should not arbitrarily add to or subtract from the content of the mantra mandala (mandalā, sacred diagram) when transmitting it, nor should they exchange this dharma (teaching) for that dharma. One should not beat or bind sentient beings for no reason, nor should one use homa to harm their limbs, even causing death, harming sentient beings. Nor should one destroy the ghost clans or punish the dragon kinds. One should not falsely impose bindings or restraints on all ghosts, spirits, and constellations. Nor should one use mantra methods to treat the illnesses of infants, thereby hindering important matters. Furthermore, the vidyadharas (vidyādhara, mantra holders) and the vidyādhara schools have different meanings and methods for attaining accomplishment. Some say that one must possess ten qualities to attain siddhi (siddhi, accomplishment): the practitioner, assistant, object to be accomplished, diligence, place, auspicious land, time, principal deity, mantra, and wealth. With these ten qualities, siddhi can be attained. Other schools say that possessing three qualities can attain siddhi: mantra, practitioner, and assistant. Another school says that four qualities are needed for accomplishment: diligence, a good day, a good time, and a place. Another school says that five qualities are needed for accomplishment: principal deity, mantra, place, wealth, and the object to be accomplished. Another school says that one must possess ten qualities, and another school says that one must possess eight qualities, and so on, with some saying five qualities, four qualities, three qualities, or two qualities. Each school specifies a fixed number within its own tradition. Only the original Buddhist school, my Vajra (diamond) family, should possess two qualities to attain siddhi: one is the practitioner, and the other is the mantra. The practitioner is one who is complete with precepts and virtue, diligently strives, does not covet or envy the fame and gain of others, and is not stingy with his own wealth, even his own life. The mantra is one that, when reciting the mantra of one's own lineage, should have complete sentences, clear and distinct sounds, and all the dharmas that one wishes to accomplish should be complete and not lacking. Moreover, one must obtain...
諸佛菩薩先所居處。得是處已如法持誦。決定獲得意願滿足。成是二法定得悉地。複次行人持誦之法。喻若師子為饑所逼捉象而食。必先奮迅全施力勢。或捉羊鹿小獸之類。所展力勢與象皆同。行人持誦求彼成就上中下事。必須精勤勇猛如師子王。無有二相亦復如是。
持誦行人于持誦時。若住城隍阛阓之處。當有蚤虱蚊虻𠯗嚙身體。又或見聞女人裝嚴衣服環釧瓔珞種種之聲。若住深山大林即有寒熱無恒。或發病苦逼惱身心。又復或有猛惡之獸。欲來害人使起驚怖。若住海岸即見風鼓海水作大波濤。惡聲恐人令生怕怖。若住江河陂池之側。即有蛇蟲毒蠚害人之類。持誦行人若在如是之處欲持誦者。必先了知如是之事皆為魔難。若遇是事當須可忍。勿使心緣而有散亂。或可別求勝處以進功行。不得因逢此境而生退屈。便須更發堅固勇猛之意。若或退心恐起邪念。邪念若起當被惡魔而得其便。智者方便與有情樂。勿令一切有情之類。因斯獲罪當受苦果。
複次持誦之者。不得太急亦勿遲緩。使聲和暢勿高勿默。又不得心緣異境。及與人雜語令誦間斷。又于真言文句勿使闕失。文句闕失。義理乖違。悉地難成因斯所致。喻如路人背行求進。離此過失速得靈驗又如川流晝夜不息。持誦行人亦復如是。日夜不間功德
增長。如彼江河流奔大海。又復行人或是心觸染境。便起著想遂成懈怠。覺是魔事速須迴心。當瞑兩目作于觀想。或緣真言文句或觀本尊。系束其心令不散亂。后逢此境心若不動。此之行人得觀行成就。
又持誦行人慾求悉地。要在攝心定住一境。心若調伏身自安住。身既無撓心轉快樂。身心一如名得三昧。持誦行人得斯定念。過現之罪悉皆消滅。得罪滅已身心轉凈。所作事業成就無疑。佛佛所言一切諸法心為根本。心不清凈。當感貧窮醜陋之果。或墮地獄畜生。若心清凈當得生天。及生人中受于快樂。乃至遠離地水火風生老病死。無常無我敗壞之樂。后得解脫寂滅涅盤之樂。又復諸法從心所生。非自然有亦非時節。非自在天生非無因緣。但緣無明輪迴生死。四大和合假名為色。色非有我我非有色。色無我所我無色所。如是四蘊畢竟皆空。色如聚沫受如浮泡。想及行識如焰幻等。若能於法得如是見。名為正見。若起異見名為邪見。
複次持誦行人。所持真言若得數足。爭知所修近於悉地。若於睡時必得好夢。若是夢見自身得幢幡寶蓋。引入上妙宮殿。或登樓閣或上高山或升大樹。又或夢騎師子白象白馬白牛。或犀牛黃牛舍里努羅等。又或夢聞空中作大雷聲。又或夢中得人歡喜授與馨香花鬘鮮潔衣服。或得
【現代漢語翻譯】 現代漢語譯本：增長，就像江河奔流入海一樣。修行人如果內心接觸到染污的境界，就會產生執著和懈怠。覺察到這是魔障，要迅速收回心念。應當閉上雙眼進行觀想，或者專注于真言的文字語句，或者觀想本尊（Ishtadevata，個人崇拜的神祇）。繫縛住自己的心，使它不散亂。之後如果再遇到這種境界，內心不再動搖，這位修行人就獲得了觀行成就。 又，持誦真言的修行人如果想要求得悉地（Siddhi，成就），關鍵在於攝住心念，安住在單一的境界中。心如果調伏了，身體自然安住。身體既然沒有煩惱，心就更加快樂。身心合一，就叫做獲得三昧（Samadhi，禪定）。持誦真言的修行人如果獲得這種定念，過去和現在的罪業全部消滅。罪業消滅后，身心就變得清凈，所做的事業必定成就無疑。佛所說的一切諸法，心是根本。心不清凈，就會感得貧窮醜陋的果報，或者墮入地獄、畜生道。如果心清凈，就會得以往生天界，以及在人間享受快樂，乃至遠離地、水、火、風、生、老、病、死、無常、無我、敗壞之苦。最終獲得解脫寂滅涅槃（Nirvana，寂滅）的快樂。而且一切諸法都是從心所生，不是自然而有，也不是時節因緣，不是自在天（Ishvara，印度教主神之一）所生，也不是沒有因緣。只是因為無明（Avidya，對實相的迷惑）才輪迴生死。四大（四大元素）和合，假名為（此處原文有誤，應為『身』）。不是我，我也不是。沒有我所，我沒有色所。像這樣，色、受、想、行、識五蘊（Skandha，構成眾生的五種要素）畢竟都是空。色就像聚沫，受就像浮泡，想和行識就像火焰和幻象等。如果能夠對諸法獲得這樣的見解，就叫做正見。如果產生不同的見解，就叫做邪見。 再次，持誦真言的修行人，如果所持的真言達到一定的數量，怎樣知道自己所修的接近悉地呢？如果在睡眠時必定會得到好夢。如果是夢見自己得到幢幡寶蓋，被引入上妙的宮殿，或者登上樓閣，或者登上高山，或者登上大樹。又或者夢見騎著獅子、白象、白馬、白牛，或者犀牛、黃牛、舍里努羅（Sharabhalinga，一種神獸）等。又或者夢見聽到空中發出巨大的雷聲。又或者夢中得到別人歡喜地授予馨香的花鬘和鮮潔的衣服，或者得到
【English Translation】 English version: Growth is like rivers flowing into the sea. Furthermore, if a practitioner's mind comes into contact with defiled realms, attachment and laziness arise. Realizing this is a demonic influence, one must quickly turn the mind back. One should close both eyes and engage in contemplation, either focusing on the words and phrases of a mantra or contemplating the Ishtadevata (personal deity). Bind the mind, preventing it from wandering. Later, if encountering such realms again, and the mind remains unmoved, this practitioner has attained accomplishment in contemplative practice. Moreover, if a practitioner reciting mantras desires to attain Siddhi (accomplishment), the key is to restrain the mind and abide in a single state. If the mind is subdued, the body naturally abides in peace. Since the body is free from disturbance, the mind becomes even more joyful. Body and mind becoming one is called attaining Samadhi (meditative absorption). If a practitioner reciting mantras attains this state of mindfulness, all past and present sins are extinguished. With the extinction of sins, body and mind become purified, and the endeavors undertaken will undoubtedly be accomplished. All the Buddhas have said that in all dharmas, the mind is the root. If the mind is not pure, one will experience the results of poverty and ugliness, or fall into hell or the animal realm. If the mind is pure, one will be reborn in the heavens and experience happiness in the human realm, even to the point of being free from earth, water, fire, wind, birth, old age, sickness, death, impermanence, no-self, and the suffering of decay. Ultimately, one will attain the bliss of liberation, quiescence, and Nirvana (extinction). Furthermore, all dharmas arise from the mind; they are not natural, nor are they due to seasons, nor are they created by Ishvara (a Hindu deity), nor are they without cause. It is only because of Avidya (ignorance) that one transmigrates through birth and death. The union of the four elements is falsely called * (the original text is incorrect here, it should be 'body'). * is not me, and I am not *. * There is no mine, I have no form. In this way, the five Skandhas (aggregates) are ultimately empty. Form is like a mass of foam, sensation is like a floating bubble, perception and volition are like flames and illusions. If one can gain such a view of the dharmas, it is called right view. If one arises with a different view, it is called wrong view. Again, if a practitioner reciting mantras has recited the mantras a sufficient number of times, how can one know that one is close to attaining Siddhi? If, during sleep, one invariably has good dreams. If one dreams of obtaining banners and jeweled canopies, being led into sublime palaces, or ascending towers, or climbing high mountains, or climbing tall trees. Or if one dreams of riding lions, white elephants, white horses, white oxen, or rhinoceroses, yellow oxen, Sharabhalinga (a mythical creature), etc. Or if one dreams of hearing great thunder in the sky. Or if in a dream one is joyfully given fragrant garlands of flowers and fresh, clean clothes, or obtains
水生果子或五色蓮花。或得佛像或得佛設利羅。或得大乘經典。或見自身處大會中。與佛菩薩同坐而食。又或見自身入于塔寺或入僧房。或見如來處於寶座。為天龍八部說法。自入會中亦坐聽法。或見辟支佛說十二因緣法。或見聲聞僧說四果證法。或見菩薩說六波羅蜜法。或見諸天說天上快樂。或見優婆塞說厭離家法。或見優婆夷說厭女人法。或見國王或見凈行婆羅門。或見殊異丈夫。或見端嚴女人。或見大富長者。或見苦行仙人。或見持明諸仙。或見妙持誦人。或見自身吞納日月。或見身渡大海及江河泉池。或即飲如上水都盡無餘。或見頭上火出。或見入大火聚。又復夢見大車滿中載物。有牛及犢而共牽駕。或夢得白拂。或得革屣。或得刀劍或得妙扇。或得金寶𤥭璖真珠瓔珞。又復或見己之父母。或見端正童女眾寶嚴身。乃至或得上妙飲食。若或得此如上吉祥好夢。應須策勤精進歡喜勇猛。何以故應知或於一月半月。或一日或一剎那間。必定獲得廣大悉地。
妙臂菩薩所問經知近悉地分第六
複次行人自審持誦有力倍生愛樂。于其染境心不攀緣。于諸違犯罪不生起。自無寒熱飢渴苦惱等事。至於蚊虻飛蟲乃至毒蛇血食之類皆不能害。又復餓鬼毗舍左羯吒布單曩等。皆亦不敢侵近行人之影。行人所有言教
【現代漢語翻譯】 現代漢語譯本：夢見水生果實或五色蓮花，或得到佛像或佛舍利（佛陀遺留的聖物），或得到大乘經典，或看見自己身處大會之中，與佛菩薩同坐而食。又或者看見自己進入佛塔寺廟或進入僧房，或看見如來（佛陀的稱號）處於寶座之上，為天龍八部（佛教中的護法神）說法，自己進入會中也坐著聽法。或看見辟支佛（無需依賴他人教導而獨自悟道的修行者）說十二因緣法（佛教關於生命輪迴的理論），或看見聲聞僧（聽聞佛陀教誨而修行的僧人）說四果證法（聲聞乘的四種修行果位），或看見菩薩（立志成佛的修行者）說六波羅蜜法（菩薩修行的六種方法：佈施、持戒、忍辱、精進、禪定、智慧），或看見諸天（天神）說天上快樂，或看見優婆塞（在家男居士）說厭離家法，或看見優婆夷（在家女居士）說厭女人法。或看見國王，或看見凈行婆羅門（持戒清凈的婆羅門），或看見殊異丈夫，或看見端莊美麗的女人，或看見大富長者，或看見苦行仙人，或看見持明諸仙（擁有咒語法術的仙人），或看見善於持誦的人，或看見自身吞納日月，或看見身體渡過大海及江河泉池，或者飲盡如上的水都無餘。或看見頭上出火，或看見進入大火堆。又夢見大車滿載貨物，有牛及小牛一同牽拉。或夢見得到白拂（拂塵），或得到革屣（鞋子），或得到刀劍或得到妙扇，或得到金銀珠寶、珊瑚、瑪瑙、珍珠瓔珞（用珠寶串成的裝飾品）。又或者看見自己的父母，或看見端正美麗的童女，身上裝飾著各種珍寶，乃至或者得到上妙的飲食。如果得到以上吉祥好夢，應當策勵自己勤奮精進，歡喜勇猛。因為應當知道或許在一個月、半月，或一日，或一剎那間，必定獲得廣大的成就（悉地，siddhi）。
《妙臂菩薩所問經》知近悉地分第六
再次，修行人自己審視，如果持誦有力，更加倍生喜愛和快樂，對於染污的境界，內心不再攀緣執著，對於各種違犯戒律的罪行不再生起。自身沒有寒冷、炎熱、飢餓、口渴等苦惱的事情。至於蚊子、飛蟲，乃至毒蛇等以血為食的生物都不能加害。而且餓鬼（preta）、毗舍左（pisacha，食人鬼）、羯吒布單曩（kataputana，臭鬼）等，也都不敢靠近修行人的影子。修行人所說的話語教誨
【English Translation】 English version: Dreaming of aquatic fruits or five-colored lotus flowers; or obtaining a Buddha statue or Buddha's Sharira (relics of the Buddha); or obtaining Mahayana scriptures; or seeing oneself in a great assembly, sitting and eating with Buddhas and Bodhisattvas. Or seeing oneself entering a pagoda or temple, or entering a monastery; or seeing the Tathagata (an epithet of the Buddha) on a jeweled throne, expounding the Dharma to the eight classes of gods and dragons (devas and nagas); entering the assembly oneself and sitting to listen to the Dharma. Or seeing a Pratyekabuddha (a solitary enlightened being) expounding the Twelve Nidanas (the chain of dependent origination); or seeing Sravaka monks (disciples who hear the Buddha's teachings) expounding the Dharma of the Four Fruits (the four stages of enlightenment in the Sravaka path); or seeing Bodhisattvas (beings striving for enlightenment) expounding the Six Paramitas (the six perfections: generosity, morality, patience, diligence, concentration, and wisdom); or seeing devas (gods) speaking of heavenly bliss; or seeing Upasakas (male lay practitioners) speaking of renouncing the household life; or seeing Upasikas (female lay practitioners) speaking of disliking the female form. Or seeing a king, or seeing a pure-conduct Brahmin; or seeing an extraordinary man; or seeing a dignified and beautiful woman; or seeing a wealthy elder; or seeing an ascetic sage; or seeing Vidyadharas (mantra-holders); or seeing those skilled in recitation; or seeing oneself swallowing the sun and moon; or seeing oneself crossing the great ocean, rivers, springs, and ponds; or drinking all the water without any remainder. Or seeing fire coming out of one's head; or seeing oneself entering a great fire. Again, dreaming of a large cart full of goods, pulled by oxen and calves together. Or dreaming of obtaining a white whisk (fly-whisk); or obtaining leather shoes; or obtaining swords or a wonderful fan; or obtaining gold, jewels, coral, agate, and pearl necklaces. Again, seeing one's parents; or seeing dignified and beautiful young girls adorned with various jewels; or even obtaining supreme and wonderful food. If one obtains such auspicious and good dreams as mentioned above, one should encourage oneself to be diligent and vigorous, joyful and courageous. Why? One should know that perhaps within a month, half a month, a day, or even a moment, one will certainly obtain great Siddhi (accomplishment).
The Sixth Section on Knowing the Nearness of Siddhi from the Sutra Requested by the Bodhisattva Myo-Bi (Wondrous Arm)
Furthermore, the practitioner examines themselves. If their recitation is powerful, they will increasingly feel love and joy. Their mind will no longer cling to defiled states, and they will not generate offenses against the precepts. They will be free from suffering such as cold, heat, hunger, and thirst. Even mosquitoes, flying insects, and venomous snakes that feed on blood will be unable to harm them. Moreover, pretas (hungry ghosts), pisachas (flesh-eating demons), kataputanas (foul-smelling demons), and others will not dare to approach even the shadow of the practitioner. The words and teachings of the practitioner
一一信受。又復倍覺聰明智慧。善解文字書疏言義。唯樂一切善法策勤精進。又復得見地中寶藏如無障隔。身體無病塵垢不染。身出香氣一切愛樂。見者聞者悉皆歡喜。又復無諸樂慾女人來相媚惑。以其身心清凈。得聞空中諸天言語。或得見彼天身。乃至得見阿修羅乾闥婆夜叉之類。持誦行人。若得如是吉祥相現便應喜慶。自知已近真言悉地。便須備辦成就法事。
複次行人慾起首悉地。先須具持八戒。四日或三日或二晝夜。仍須斷食方求悉地。
爾時妙臂菩薩。聞金剛手菩薩如是言已。須臾默然。即白金剛手菩薩言。菩薩先言不由斷食而得清凈。云何今日言令斷食。又如佛言人之吃食由如膏車。車或不膏難以前進其事云何。時金剛手菩薩。以如雷音作如是言。我今不為令心凈故而有是說。但為有情身本非凈稟于精血。為骨為髓為肉為皮。頭髮身毛面目耳鼻。脂肪脾胃涎沫唾洟。乃至大小便利九漏交流。如是身份種種垢穢。皆依地水火風流轉變化。若求悉地先當清凈。不欲于成就時。令彼大小便利而有流出。故說斷食而求清凈。非為妨道說如是事。如是清凈身得安樂。于成就時免其薰污。
又復行人於此之時。忽生煩惱而有貪慾。便須以慧作其觀想。乃謂此身不凈所成。復假食味以為資持。若作如
【現代漢語翻譯】 現代漢語譯本：一一信受。又更加覺得聰明智慧，善於理解文字書籍的含義。只喜歡一切善法，努力精進。又能夠清楚地看見地中的寶藏，沒有阻礙。身體沒有疾病，塵垢不沾染，身上散發香氣，所有人都喜愛。見到或聽到的人都非常歡喜。而且沒有輕浮**的人來引誘迷惑，因為他的身心清凈。能夠聽到空中諸天的言語，或者能夠見到天人的身體，甚至能夠見到阿修羅（Asura，非天）、乾闥婆（Gandharva，香神）夜叉（Yaksa，夜叉）之類。持誦真言的人，如果得到這樣吉祥的徵兆出現，就應該歡喜慶祝，自己知道已經接近真言成就，便需要準備成就的法事。
其次，修行人想要開始成就，首先必須持守八戒，四天、三天或者兩天兩夜，仍然需要斷食才能求得成就。
這時，妙臂菩薩（Bahu-bhuja Bodhisattva）聽到金剛手菩薩（Vajrapani Bodhisattva）這樣說后，沉默了一會兒，然後對金剛手菩薩說：『菩薩您先前說不由斷食而得清凈，為什麼今天又說要斷食呢？又如佛陀所說，人吃東西就像給車軸塗油一樣，車如果不塗油就難以行進，這件事該怎麼解釋呢？』當時，金剛手菩薩用如雷般的聲音這樣說：『我今天不是爲了讓心清凈才這樣說，而是因為有情眾生的身體本來就不是清凈的，稟賦于精血，成為骨、髓、肉、皮、頭髮、身毛、面目、耳鼻、脂肪、脾胃、涎沫、唾液、鼻涕，乃至大小便九個孔竅交流。這樣的身體由種種垢穢組成，都依靠地、水、火、風流轉變化。如果要求得成就，首先應當清凈，不希望在成就的時候，大小便流出，所以說斷食而求清凈，不是爲了妨礙修行才說這件事。』這樣清凈的身體才能得到安樂，在成就的時候免受污染。
此外，修行人於此時，忽然產生煩惱而有貪慾，便需要用智慧進行觀想，認為這個身體是不凈之物所成，又依靠食物的滋養才能維持。如果這樣觀想……
【English Translation】 English version: He accepts and believes it wholeheartedly. Moreover, he feels even more intelligent and wise, and is good at understanding the meaning of written words and books. He only delights in all good Dharmas, and strives diligently. Furthermore, he can clearly see the treasures in the earth without any obstruction. His body is free from illness and is not stained by dust. His body emits a fragrance that everyone loves. Those who see or hear it are all delighted. Moreover, there are no frivolous people who come to seduce and bewilder him, because his body and mind are pure. He can hear the speech of the devas (Deva, gods) in the sky, or he can see the bodies of the devas, and even see beings such as Asuras (Asura, demigods), Gandharvas (Gandharva, celestial musicians), and Yakshas (Yaksa, nature spirits). If a practitioner who recites mantras obtains such auspicious signs, he should rejoice and celebrate, knowing that he is close to the siddhi (Siddhi, accomplishment) of the mantra, and he must prepare for the accomplishment rituals.
Furthermore, if a practitioner wishes to begin the siddhi, he must first observe the eight precepts for four days, three days, or two days and nights. He must still fast in order to seek siddhi.
At that time, Bahu-bhuja Bodhisattva (Bahu-bhuja Bodhisattva) heard Vajrapani Bodhisattva (Vajrapani Bodhisattva) say this, and after a moment of silence, he said to Vajrapani Bodhisattva: 'Bodhisattva, you said earlier that purity is not obtained by fasting, so why do you say today that one must fast? Moreover, as the Buddha said, eating is like oiling a cart; if the cart is not oiled, it is difficult to move forward. How is this to be explained?' At that time, Vajrapani Bodhisattva spoke with a thunderous voice, saying: 'Today, I do not say this to purify the mind, but because the bodies of sentient beings are inherently impure, being endowed with essence and blood, becoming bones, marrow, flesh, skin, hair, body hair, face, eyes, ears, nose, fat, spleen, stomach, saliva, mucus, and even the nine orifices through which feces and urine flow. Such a body is composed of various impurities, all of which rely on earth, water, fire, and wind to flow and transform. If one seeks siddhi, one must first be pure, not wanting feces and urine to flow out at the time of accomplishment. Therefore, I say to fast and seek purity, not to hinder practice by saying this.' Only such a pure body can obtain peace and happiness, and avoid being defiled at the time of accomplishment.
Furthermore, if a practitioner at this time suddenly generates afflictions and has greed, he must use wisdom to contemplate that this body is made of impure things and relies on the nourishment of food to be sustained. If he contemplates in this way...
是想時。前所起念當時消滅。乃至於身命財全無吝惜。譬如夜分無量黑暗。日光出時一切都盡亦復如是。行者若是修持到此。應當自知悉地不遠。複次如是知已。于白月八日或十四日或十五日。取凈土及新凈衢摩夷相和塗地。次用香塗地潔凈。作賢聖位清凈訖。以彼賢聖皆面東坐。以香花燈涂飲食等次第奉獻。先獻佛次獻大金剛族本部明主。次獻所持真言主。如是次第佛及菩薩乃至明主。一一供養讚歎已。復更發起大菩提心大慈悲心。為度一切生老病死苦惱眾生。作是念已。復更轉讀摩賀三摩惹經及吉祥伽陀。如來秘密大智燈經。及轉最上法輪經。如是經等或遍轉讀或隨讀一經。然後結八方界地界及虛空界等。彼界如世人住處外墻用遮其惡。結界防魔亦復如是。當令噁心作障天魔阿修羅。乃至一切鬼神等皆不得近。兼復念被甲真言用護自身。我先已說種種曼拏羅法。當以五色粉隨作一曼拏羅。作已先隨意作一護八方神。彼神能摧諸作障難者。又于曼拏羅四維。畫金剛杵三股叉等。然後誦獻師子座明咒茅座。安曼拏羅中心以所成就物。先用三菩提葉盛。後用四菩提葉覆蓋安於座上。然用咒咒香水灑之以除魔障。然自坐左邊誦相應真言。須臾間複用香水灑凈。然後復以相應法護摩一千遍。專心誦持不得間斷。直至三種相現
【現代漢語翻譯】 現代漢語譯本：當行者這樣思量時，之前生起的念頭當時就消滅了。乃至對於身命和財產，完全沒有吝惜。譬如夜晚時分，無量黑暗，太陽光出現時一切都消失殆盡，也是這樣。修行者如果修持到這種程度，應當自己知道成就（悉地）不遠了。 再次，像這樣知道之後，在白月（農曆初一到十五）的初八、十四或十五，取乾淨的泥土和新鮮乾淨的牛糞混合塗地。然後用香塗地使之潔凈。製作賢聖的座位，使之清凈完畢。讓那些賢聖都面向東方坐。用香、花、燈、涂香、飲食等依次奉獻。先獻給佛，再獻給大金剛族本部的主尊。然後獻給所持真言的主尊。像這樣依次對佛以及菩薩乃至明王一一供養讚歎完畢后，再次發起大菩提心和大慈悲心，爲了救度一切受生老病死苦惱的眾生。這樣想之後，再次轉讀《摩訶三摩惹經》和《吉祥伽陀》、《如來秘密大智燈經》以及《轉最上法輪經》。像這些經等，或者全部轉讀，或者隨意讀誦其中一部經。然後結八方界、地界以及虛空界等。這些結界就像世人居住的地方用外墻來遮擋邪惡一樣，結界防禦邪魔也是這樣。應當讓噁心作祟、製造障礙的天魔、阿修羅，乃至一切鬼神等都不得靠近。同時唸誦被甲真言用來保護自身。我先前已經說了種種曼荼羅（Mandala）的作法，應當用五色粉隨意製作一個曼荼羅。製作完畢后，先隨意作一個守護八方之神，這些神能摧毀那些製造障礙和災難的人。又在曼荼羅的四個角上，畫上金剛杵（Vajra）、三股叉等。然後在誦獻師子座明咒，將茅草座安放在曼荼羅的中心，用所成就的物品，先用三片菩提葉盛放，再用四片菩提葉覆蓋，安放在座位上。然後用咒語加持的香水灑之，以去除魔障。然後自己坐在左邊，誦持相應的真言。一會兒后，再次用香水灑凈。然後再次用相應的法護摩一千遍，專心誦持不得間斷，直到三種瑞相顯現。
【English Translation】 English version: When the practitioner thinks in this way, the thoughts that arose before are extinguished at that moment. Even to the point of having no attachment to body, life, and possessions. It is like the immeasurable darkness of night; when the sunlight appears, everything disappears completely, and so it is. If a practitioner cultivates to this extent, they should know that Siddhi (accomplishment) is not far away. Furthermore, having known this, on the eighth, fourteenth, or fifteenth day of the white month (the waxing phase of the moon), take clean earth and fresh, clean cow dung, mix them together, and plaster the ground. Then, use incense to purify the ground. Prepare the seats of the wise and holy ones, making them clean. Have those wise and holy ones sit facing east. Offer incense, flowers, lamps, scented ointments, food, and other items in order. First, offer to the Buddha, then to the main deity of the Vajra (Diamond) family. Then, offer to the main deity of the mantra being recited. In this way, after offering and praising each Buddha, Bodhisattva, and Vidyaraja (Wisdom King) in order, generate the great Bodhicitta (mind of enlightenment) and great compassion again, for the sake of liberating all sentient beings from the suffering of birth, old age, sickness, and death. After thinking in this way, recite again the Maha-samaja Sutra, the Auspicious Gatha, the Tathagata Secret Great Wisdom Lamp Sutra, and the Sutra of Turning the Supreme Dharma Wheel. Either recite all of these sutras, or randomly recite one of them. Then, establish the boundaries of the eight directions, the earth, and the sky. These boundaries are like the outer walls that people use to block evil in their dwellings; establishing boundaries to defend against demons is also like this. You should ensure that evil-minded, obstacle-creating devas (gods), asuras (demons), and even all ghosts and spirits, etc., cannot approach. At the same time, recite the Armor Mantra to protect yourself. I have already spoken of various Mandala (sacred geometric configuration) methods. You should use five-colored powders to create a Mandala at will. After creating it, first create a guardian deity of the eight directions at will; these deities can destroy those who create obstacles and difficulties. Also, on the four corners of the Mandala, draw Vajras (thunderbolts), tridents, etc. Then, recite the mantra for offering the lion throne, and place the grass seat in the center of the Mandala. Use the accomplished objects, first using three Bodhi leaves to hold them, then covering them with four Bodhi leaves, and placing them on the seat. Then, sprinkle it with incense water that has been blessed with mantras to remove demonic obstacles. Then, sit on the left side and recite the corresponding mantra. After a while, sprinkle it with incense water again to purify it. Then, perform a Homa (fire ritual) one thousand times using the corresponding method, focusing your mind and reciting without interruption, until three auspicious signs appear.
是為得法成就。三種相者所謂熱相煙相焰相。若得熱相者當得世間一切愛重。若得煙相者當得隱身。若得焰相者當得變成微妙之身成持明仙。飛行虛空壽命長遠。得悉地相如人至死。冷觸入身周遍其體。又如中陰至於胎藏孕者自覺。又如世間諸有香氣。人忽聞者香雖可得無有形影。又如火珠照以日光。日光入故火遂流出。諸有行人悉地入身亦復如是。前所成就是外諸物像。或是內心求成就者別有所表。彼持誦行人專注不間。必感靈驗得悉地者。或見所供養像而得振動。或得像面毫光照耀。或得像身振動。或得空中降花。或時無雲降微細雨。或降妙香或感地動。或聞天鼓自然之音。或見天人阿修羅等住虛空中。或聞諸天人等言語之音。或聞種種大莊嚴具瓔珞環釧之響。或見燈焰增長明凈金色。或其油盡燈焰轉熾。或聞空中有聲令說所求之愿。或覺身毛一切皆豎。或現如是相已。定審所求悉地成就。當以上妙凈器盛滿生花。及磨諸香水並著五寶。和合作閼伽水。䠆跪奉獻本尊及誦真言。乃至以妙伽陀而伸讚歎。當發歡喜正信之心。精進不懈禮拜供養。如是作已。將所求事一一言說。聖心不間有求必應。得如願已一心專注。而於本尊信樂讚歎。再以閼伽奉獻供養。更念本尊真言。又念諸部發遣真言。當依儀軌誦真言已。禮拜
【現代漢語翻譯】 現代漢語譯本：這是爲了獲得法成就。三種相是指熱相、煙相和焰相。如果獲得熱相，就能得到世間一切的愛重。如果獲得煙相，就能得到隱身的能力。如果獲得焰相，就能得到變成微妙之身，成為持明仙（Vidyadhara，持咒仙人），飛行於虛空，壽命長遠。獲得悉地（Siddhi，成就）之相，就像人臨死時，感到寒冷觸入身體，周遍全身。又像中陰身（Antarabhava，死亡和轉世之間的狀態）進入胎藏，孕婦自覺。又像世間各種香氣，人忽然聞到，香氣雖然可以感受到，卻沒有形影。又像火珠在日光照射下，日光進入，火就流出。諸位修行人悉地入身也是如此。前面所成就是外在的諸物形象，或是內心求成就者所特別表現的。那些持誦行人專注不間斷，必定感應靈驗，得到悉地。或者見到所供養的佛像而發生振動，或者得到佛像面部的毫光照耀，或者得到佛像身體的振動，或者得到空中降下鮮花，或者有時無雲卻降下微細的雨，或者降下美妙的香氣，或者感到大地震動，或者聽到天鼓自然的聲音，或者見到天人、阿修羅（Asura，一種神道生物）等住在虛空中，或者聽到諸天人等的言語之音，或者聽到種種大莊嚴具瓔珞環釧的響聲，或者見到燈焰增長明凈，呈現金色，或者油將盡而燈焰反而更加熾盛，或者聽到空中有聲音命令說出所求的願望，或者感覺到身上所有的毛都豎立起來。或者出現這樣的景象后，確定所求的悉地將會成就。應當用上妙乾淨的器皿盛滿鮮花，以及磨碎的各種香水，並放入五寶，混合製作成閼伽水（Arghya，供水）。跪拜奉獻本尊（Istadevata，個人崇拜的神祇），並誦持真言（Mantra，咒語），乃至用美妙的伽陀（Gatha，偈頌）來讚歎。應當發起歡喜和正信之心，精進不懈地禮拜供養。這樣做了之後，將所求的事情一一說出，聖心不會有間隔，有求必應。得到如願以償之後，一心專注，對於本尊信樂讚歎，再次用閼伽水奉獻供養，更唸誦本尊的真言，又唸誦諸部的發遣真言。應當按照儀軌誦持真言之後，禮拜。 English version: This is to attain Dharma accomplishment. The three signs are the heat sign, the smoke sign, and the flame sign. If one obtains the heat sign, one will gain the love and respect of all in the world. If one obtains the smoke sign, one will gain the ability to become invisible. If one obtains the flame sign, one will gain the ability to transform into a subtle body, becoming a Vidyadhara, flying in the sky with a long lifespan. Obtaining the sign of Siddhi is like a person at the point of death, feeling a cold touch entering the body, pervading the entire body. It is also like the Antarabhava entering the womb, with the pregnant woman being aware. It is also like various fragrances in the world, which people suddenly smell; although the fragrance can be perceived, it has no form or shadow. It is also like a fire pearl illuminated by sunlight; as the sunlight enters, the fire flows out. The Siddhi entering the body of practitioners is also like this. The aforementioned accomplishments are external images of objects, or they are special manifestations for those who seek accomplishment within their hearts. Those who uphold and recite mantras with focus and without interruption will surely receive a spiritual response and attain Siddhi. Or they may see the image they are worshipping vibrate, or they may receive the radiance of light from the face of the image, or they may receive the vibration of the body of the image, or they may receive flowers falling from the sky, or sometimes without clouds, fine rain may fall, or wonderful fragrances may fall, or they may feel the earth shake, or they may hear the natural sound of heavenly drums, or they may see Devas (gods), Asuras, etc., dwelling in the empty sky, or they may hear the voices of Devas, or they may hear the sounds of various great adornments, such as necklaces, bracelets, and armlets, or they may see the flame of the lamp growing brighter, clearer, and golden, or the flame may become even more intense when the oil is about to run out, or they may hear a voice in the sky commanding them to speak their desired wishes, or they may feel all the hairs on their body stand on end. Or after such signs appear, they should be certain that the Siddhi they seek will be accomplished. One should use an excellent and clean vessel filled with fresh flowers, as well as ground fragrant water, and place five jewels within it, mixing them to create Arghya water. Kneel and offer it to the Istadevata, and recite mantras, even using wonderful Gathas to praise. One should generate a joyful and faithful heart, diligently and tirelessly prostrating and making offerings. After doing this, one should speak of the matters one seeks one by one; the holy mind will not be interrupted, and every request will be answered. After obtaining what one wishes, one should focus one's mind and praise the Istadevata with faith and joy, and offer Arghya water again as an offering, and recite the mantra of the Istadevata again, and also recite the dispatching mantras of the various sections. One should prostrate after reciting the mantras according to the ritual.
【English Translation】 This is to attain Dharma accomplishment. The three signs are the heat sign, the smoke sign, and the flame sign. If one obtains the heat sign, one will gain the love and respect of all in the world. If one obtains the smoke sign, one will gain the ability to become invisible. If one obtains the flame sign, one will gain the ability to transform into a subtle body, becoming a Vidyadhara (a mantra-holding immortal), flying in the sky with a long lifespan. Obtaining the sign of Siddhi (accomplishment) is like a person at the point of death, feeling a cold touch entering the body, pervading the entire body. It is also like the Antarabhava (the intermediate state between death and rebirth) entering the womb, with the pregnant woman being aware. It is also like various fragrances in the world, which people suddenly smell; although the fragrance can be perceived, it has no form or shadow. It is also like a fire pearl illuminated by sunlight; as the sunlight enters, the fire flows out. The Siddhi entering the body of practitioners is also like this. The aforementioned accomplishments are external images of objects, or they are special manifestations for those who seek accomplishment within their hearts. Those who uphold and recite mantras with focus and without interruption will surely receive a spiritual response and attain Siddhi. Or they may see the image they are worshipping vibrate, or they may receive the radiance of light from the face of the image, or they may receive the vibration of the body of the image, or they may receive flowers falling from the sky, or sometimes without clouds, fine rain may fall, or wonderful fragrances may fall, or they may feel the earth shake, or they may hear the natural sound of heavenly drums, or they may see Devas (gods), Asuras (a type of deity or titan), etc., dwelling in the empty sky, or they may hear the voices of Devas, or they may hear the sounds of various great adornments, such as necklaces, bracelets, and armlets, or they may see the flame of the lamp growing brighter, clearer, and golden, or the flame may become even more intense when the oil is about to run out, or they may hear a voice in the sky commanding them to speak their desired wishes, or they may feel all the hairs on their body stand on end. Or after such signs appear, they should be certain that the Siddhi they seek will be accomplished. One should use an excellent and clean vessel filled with fresh flowers, as well as ground fragrant water, and place five jewels within it, mixing them to create Arghya (offering water). Kneel and offer it to the Istadevata (personal deity), and recite mantras (sacred utterances), even using wonderful Gathas (verses) to praise. One should generate a joyful and faithful heart, diligently and tirelessly prostrating and making offerings. After doing this, one should speak of the matters one seeks one by one; the holy mind will not be interrupted, and every request will be answered. After obtaining what one wishes, one should focus one's mind and praise the Istadevata with faith and joy, and offer Arghya water again as an offering, and recite the mantra of the Istadevata again, and also recite the dispatching mantras of the various sections. One should prostrate after reciting the mantras according to the ritual.
請諸賢聖各還本位。
妙臂菩薩所問經說成就分第七
複次行人專注持誦精勤不懈。雖得如願所作成就。但一切時恒須用意。何以故緣彼一切極惡鬼神以惡業故。于諸行人不欲成就。若其成就彼真言力威德及處。或百由旬或千由旬。諸魔鬼神不敢侵近。彼作是念此之行人今世後世。而於我所無饒益故。由是行人常須在意。譬如有人被甲乘象。復持弓箭及諸器仗上大戰陣。彼諸怨敵見此威猛。退散遠避無敢當者。持誦行人若常持誦於法無闕。乃至戒律無少違犯。戒喻于甲真言喻弓箭。勇猛如乘象。若具如是。惡魔鬼神不敢侵近亦復如是。
複次行人求吠多拏成就者。于尸陀林中求不壞者。其尸仍須身份具足全丈夫相。又不得用背傴攣躄痤陋之者。亦復不用極肥極瘦諸不圓滿。乃至無上中品相人尸皆不堪用。若是選得具上品相者最為第一。又復不得用因患氣患瘧。及患痢病及患惡瘡。乃至因被水中陸地蛇蟲所蠚。行毒遍身吐沫死者。如是之類皆不堪用。若是選得尸已。便須令助伴人執棒守護。盡日直至夜分。或只就尸林或別求空舍。或獨樹下或四衢道。或泉池側或寶山中。若得如是上勝之地。彼吠多拏必能速疾可得成就。如上勝地隨求一處可愛樂地。其地如儀得清凈已。復以凈土及衢摩夷。相和塗地地
【現代漢語翻譯】 現代漢語譯本：請各位賢聖返回各自的本位。
《妙臂菩薩所問經》成就分第七
再者，修行人專注地持誦真言，精勤而不懈怠，即使獲得瞭如愿的成就，但任何時候都必須用心在意。為什麼呢？因為那些極惡的鬼神由於自身的惡業，不希望修行人獲得成就。如果修行人成就了，憑藉真言的力量、威德以及所處的場所，方圓或百由旬（Yojana，古印度長度單位，一說為7英里，一說為9英里），或千由旬之內，諸魔鬼神都不敢靠近。它們會想：『這個修行人無論今生還是來世，都對我沒有任何好處。』因此，修行人必須時刻在意。譬如有人身披鎧甲，騎著大象，又拿著弓箭和各種兵器，進入大戰的戰場。那些怨敵看到他如此威猛，便會退散遠避，沒有誰敢阻擋。持誦真言的修行人如果經常持誦，在佛法上沒有缺失，乃至戒律上沒有絲毫違犯，戒律就像鎧甲，真言就像弓箭，勇猛就像騎著大象。如果具備這些條件，惡魔鬼神也不敢靠近，也是同樣的道理。
再者，修行人如果想求得Vetalas（吠多拏，一種食尸鬼）的成就，需要在尸陀林（Sitavana，墓地）中尋找不腐爛的屍體。屍體必須身份完整，是完整的男子之相。不能使用駝背、攣縮、跛腳、長有痤瘡或醜陋的屍體，也不能使用極肥或極瘦等不圓滿的屍體，乃至中品相以上的屍體都不適合使用。如果能選到具備上品相的屍體，那是最好的。此外，不能使用因患氣病、瘧疾、痢疾、惡瘡，乃至因被水生或陸地上的蛇蟲咬傷，毒性遍佈全身，口吐白沫而死的屍體。像這樣的屍體都不適合使用。如果選好了屍體，就必須讓助手拿著棍棒守護，從早到晚直到夜裡。或者就在尸陀林中，或者另外尋找空屋，或者在獨立的樹下，或者在四通八達的道路上，或者在泉水池邊，或者在寶山之中。如果能找到像這樣殊勝的地方，那麼Vetalas（吠多拏）必定能夠迅速成就。在上述殊勝之地中，隨便選擇一處可愛的地方。按照儀軌將該地清理乾淨后，再用凈土和牛糞混合塗抹地面。
【English Translation】 English version: Please, all virtuous sages, return to your respective positions.
The Seventh Chapter on Accomplishment from the Sutra Spoken by Bāhu-bala Bodhisattva (The Scripture Spoken by the Bodhisattva Strong Arm)
Furthermore, the practitioner who focuses on reciting mantras diligently and tirelessly, even if they attain their desired accomplishments, must always be mindful. Why? Because those extremely evil spirits, due to their own evil karma, do not want practitioners to achieve success. If the practitioner achieves success, by the power and majesty of the mantra and the place where they are, within a hundred yojanas (Yojana, an ancient Indian unit of distance, said to be either 7 or 9 miles), or a thousand yojanas, the demons and spirits dare not approach. They think, 'This practitioner, whether in this life or the next, will not benefit me in any way.' Therefore, the practitioner must always be mindful. For example, someone wearing armor, riding an elephant, and carrying bows, arrows, and various weapons enters a great battlefield. Those enemies, seeing his might, will retreat and avoid him, and no one will dare to oppose him. If a practitioner who recites mantras constantly recites without any deficiency in the Dharma, and does not violate the precepts even slightly, the precepts are like armor, the mantra is like a bow and arrow, and the courage is like riding an elephant. If one possesses these qualities, evil demons and spirits will not dare to approach, and it is the same principle.
Furthermore, if a practitioner seeks the accomplishment of Vetalas (Vetalas, a kind of corpse-eating ghost), they need to find an undecayed corpse in a Sitavana (Sitavana, cemetery). The corpse must be complete in its parts and be a complete male figure. One should not use corpses that are hunchbacked, contracted, lame, have acne, or are ugly. One should also not use corpses that are extremely fat or extremely thin, or are otherwise imperfect. Even corpses with middle-grade features or higher are not suitable. If one can select a corpse with top-grade features, that is the best. Furthermore, one should not use corpses that died from diseases of the wind, malaria, dysentery, or malignant sores, or even those who died from being bitten by aquatic or terrestrial snakes and insects, with the poison spreading throughout the body and foaming at the mouth. Corpses like these are not suitable. If a corpse has been selected, one must have an assistant guard it with a stick, from morning until night. Either stay in the Sitavana (Sitavana), or find an empty house, or under a solitary tree, or at a crossroads, or by a spring or pond, or in a treasure mountain. If one can find such an excellent place, then the Vetalas (Vetalas) will surely be quickly attained. Among the aforementioned excellent places, choose any pleasant place. After the place has been purified according to the ritual, mix clean earth and cow dung and plaster the ground.
清凈已。用青赤白黑及黃五色上妙之粉。作三昧曼拏羅。其曼拏羅種種名字我已先說。于諸曼拏羅中隨作一種曼拏羅。于曼拏羅中排四賢瓶。瓶中。添水各各令滿。或用苦水。然求隨時蔓花。或種種異花插於瓶內。于曼拏羅如是作已。令彼助伴發勇猛心不得怖畏。先與尸淨髮。複用賢瓶水沐浴令凈。然後用油涂摩。涂訖又用上好白衣裝裹。如是畢已。然于所作曼拏羅中。鋪吉祥草散種種花。令彼助伴同舁此尸安曼拏羅中。或頭東或頭北如法安置。后以涂香燒香名花花鬘。乃至酒肉種種之食而為供養。如不能廣辦但隨力分亦得。然取與此曼拏羅相應之族。本部真言而為咒誦。又復於此本族真言明主。當起信心精虔奉重。依于儀軌專注持誦以求成就。復有一切潛行作障部多及龍必里多等。行人復以供養物等。先散四方四維乃至上下。施彼作障部多及龍必里多等。及先誦真言而自擁護並護助伴。令彼障等不能侵近。然後持誦以求成就。于持誦時若是尸立現諸惡相。即知是魔種種作障之類。行人審知是已。取白芥子和灰。誦佛頂王真言擲彼尸面。以真言大威力故。諸作障者馳散四方。障魔去已尸臥如初。若是尸立無諸惡相。即知是真言功力。所求成就決定無疑。若得如是便須自心決定。凡是行人先所求愿。而於此時一一皆說。
【現代漢語翻譯】 現代漢語譯本： 清凈完畢后，用青、赤、白、黑及黃五種上妙的粉末，製作三昧耶曼荼羅（Samaya Mandala，誓約壇）。關於曼荼羅的種種名稱，我已在之前說過。在各種曼荼羅中，選擇製作其中一種。在曼荼羅中排列四個賢瓶（Bhadra-kalasha，吉祥瓶）。在瓶中添滿水，或者使用苦水。然後採摘隨處可見的蔓花，或者各種不同的花朵，插入瓶內。在曼荼羅中這樣佈置完畢后，讓那些協助者發起勇猛之心，不得感到害怕。先給予屍體清凈的頭髮，再用賢瓶中的水沐浴使其清凈，然後用油塗抹。塗抹完畢后，又用上好的白色衣物包裹。這樣完成後，在所製作的曼荼羅中，鋪上吉祥草，散佈各種花朵。讓那些協助者一同抬著這具屍體，安放在曼荼羅中，或者頭朝東，或者頭朝北，如法安置。之後用涂香、燒香、名貴的花朵、花鬘，乃至酒肉種種食物，作為供養。如果不能廣泛備辦，但隨自己的能力也可以。然後選取與此曼荼羅相應的本族真言（kula-mantra，家族咒語）進行持誦。又對此本族真言的明主（vidyā-rāja，明王）生起信心，精誠虔誠地奉重，依照儀軌專注地持誦，以求成就。此外，對於一切潛行作障的部多（bhūta，鬼）及龍必里多（piśāca，食肉鬼）等，修行人還要用供養物等，先散佈四方四維乃至上下，施給那些作障的部多及龍必里多等。並且先誦持真言來保護自己，並保護協助者，使那些障礙等不能侵近。然後持誦以求成就。在持誦時，如果屍體突然顯現各種惡相，就知道是魔的種種作障之類。修行人審知之後，取白芥子和灰，誦佛頂王真言（Buddhoṣṇīṣa-rāja-mantra，佛頂王咒）擲向屍體的面部。以真言的強大威力，那些作障者會四處逃散。障礙魔去除后，屍體就恢復如初。如果屍體站立起來，卻沒有各種惡相，就知道是真言的功力，所求的成就決定無疑。如果得到這樣的情況，就必須自己下定決心。凡是修行人先前所求的願望，在此時一一說出。 English version: Having purified, use the five most exquisite powders of blue, red, white, black, and yellow to create a Samaya Mandala (三昧曼拏羅, vow circle). I have already spoken of the various names of the Mandala. Among all the Mandalas, choose one to create. Arrange four Bhadra-kalashas (賢瓶, auspicious vases) within the Mandala. Fill each vase with water, or use bitter water. Then gather readily available creeping flowers, or various different flowers, and insert them into the vases. Having arranged the Mandala in this way, inspire the assistants with courage, and they must not be afraid. First, purify the hair of the corpse, then bathe it with water from the auspicious vases to purify it, and then apply oil. After applying the oil, wrap it in fine white clothing. Having completed this, spread auspicious grass and scatter various flowers within the Mandala that has been created. Have the assistants together carry the corpse and place it within the Mandala, either with its head facing east or north, placing it according to the Dharma. Afterward, offer it with scented paste, incense, precious flowers, flower garlands, and even various foods of wine and meat. If one cannot prepare extensively, one may do so according to one's ability. Then, select the kula-mantra (本族真言, family mantra) corresponding to this Mandala and recite it. Furthermore, have faith in the vidyā-rāja (明主, knowledge king) of this kula-mantra, sincerely and reverently honoring it, and focus on reciting it according to the ritual to seek accomplishment. In addition, for all the bhūtas (部多, ghosts) and piśācas (龍必里多, flesh-eating demons) who secretly create obstacles, the practitioner should also scatter offerings in the four directions, four intermediate directions, and even above and below, giving them to those bhūtas and piśācas who create obstacles. And first recite mantras to protect oneself and protect the assistants, so that those obstacles cannot approach. Then recite to seek accomplishment. During the recitation, if the corpse suddenly manifests various evil signs, know that it is the kind of demons creating obstacles. After the practitioner has discerned this, take white mustard seeds and ashes, recite the Buddhoṣṇīṣa-rāja-mantra (佛頂王真言, Buddha's crown king mantra), and throw them at the face of the corpse. By the great power of the mantra, those who create obstacles will scatter in all directions. After the obstructing demons have been removed, the corpse will lie as before. If the corpse stands up without any evil signs, know that it is the power of the mantra, and the desired accomplishment is undoubtedly certain. If one obtains such a situation, one must be determined in one's own mind. Whatever wishes the practitioner has previously sought, speak them all at this time.
【English Translation】 Having purified, use the five most exquisite powders of blue, red, white, black, and yellow to create a Samaya Mandala (三昧曼拏羅, vow circle). I have already spoken of the various names of the Mandala. Among all the Mandalas, choose one to create. Arrange four Bhadra-kalashas (賢瓶, auspicious vases) within the Mandala. Fill each vase with water, or use bitter water. Then gather readily available creeping flowers, or various different flowers, and insert them into the vases. Having arranged the Mandala in this way, inspire the assistants with courage, and they must not be afraid. First, purify the hair of the corpse, then bathe it with water from the auspicious vases to purify it, and then apply oil. After applying the oil, wrap it in fine white clothing. Having completed this, spread auspicious grass and scatter various flowers within the Mandala that has been created. Have the assistants together carry the corpse and place it within the Mandala, either with its head facing east or north, placing it according to the Dharma. Afterward, offer it with scented paste, incense, precious flowers, flower garlands, and even various foods of wine and meat. If one cannot prepare extensively, one may do so according to one's ability. Then, select the kula-mantra (本族真言, family mantra) corresponding to this Mandala and recite it. Furthermore, have faith in the vidyā-rāja (明主, knowledge king) of this kula-mantra, sincerely and reverently honoring it, and focus on reciting it according to the ritual to seek accomplishment. In addition, for all the bhūtas (部多, ghosts) and piśācas (龍必里多, flesh-eating demons) who secretly create obstacles, the practitioner should also scatter offerings in the four directions, four intermediate directions, and even above and below, giving them to those bhūtas and piśācas who create obstacles. And first recite mantras to protect oneself and protect the assistants, so that those obstacles cannot approach. Then recite to seek accomplishment. During the recitation, if the corpse suddenly manifests various evil signs, know that it is the kind of demons creating obstacles. After the practitioner has discerned this, take white mustard seeds and ashes, recite the Buddhoṣṇīṣa-rāja-mantra (佛頂王真言, Buddha's crown king mantra), and throw them at the face of the corpse. By the great power of the mantra, those who create obstacles will scatter in all directions. After the obstructing demons have been removed, the corpse will lie as before. If the corpse stands up without any evil signs, know that it is the power of the mantra, and the desired accomplishment is undoubtedly certain. If one obtains such a situation, one must be determined in one's own mind. Whatever wishes the practitioner has previously sought, speak them all at this time.
或求示於伏藏。或求入修羅窟取聖藥。或欲乘劍或求眼藥。及降鬼神乃至求啰惹愛重。如是諸事並可成就。行人常時當須行最上行。用大真言力為自擁護。方得成就吠多拏法。何故如是。譬如猛獸雖猛少智。而被惡人之所傷害。行人若是不起上行不自擁護。當被諸惡魔障。而得其便亦復如是。
妙臂菩薩所問經卷第二 大正藏第 18 冊 No. 0896 妙臂菩薩所問經
妙臂菩薩所問經卷第三
西天譯經三藏朝散大夫試鴻臚少卿傳教大師臣法天奉 詔譯
召請缽天說事分第八
複次若欲召請缽天來下說事者。彼缽天下處而有數種。所謂手指銅鏡清水火聚。平正地琉璃地。燈焰童子虛空中。及諸供養器等處。皆是缽天下處。若有行人請得來已。於前所說下處。自說天上人間過去未來現在。乃至具說超越三世善惡等事。若是行人請召之時。不依儀則於法有闕。或所誦真言文字訛略。或是闕剩又或不具正信。不讀大乘經法。或不陳供養。設有供養隨於處所不求清凈之地。或時童子頭面眼目或手或足。及諸身份無端嚴相。若如是者彼諸行人。雖復勤勞而缽天不下。非唯召請不來。而亦返得不吉祥事。若持誦行人慾作請召缽天者。當須修先行法。先行法者。謂先持誦缽天真言。一洛叉
【現代漢語翻譯】 現代漢語譯本：或者（有人）尋求從伏藏（隱藏的寶藏）中獲得啟示，或者尋求進入修羅窟（阿修羅居住的山洞）獲取聖藥，或者希望乘劍飛行，或者尋求眼藥，以及降伏鬼神，乃至尋求國王的喜愛和重視。像這樣的事情都可以成就。修行人應當經常修行最上乘的修行，用強大的真言力量來保護自己，才能成就吠多拏法（Vetalavidya，一種法術）。為什麼會這樣呢？譬如兇猛的野獸雖然兇猛，但缺乏智慧，會被惡人所傷害。修行人如果不起上乘的修行，不保護自己，就會被各種惡魔所阻礙，從而被它們得逞，也是同樣的道理。
《妙臂菩薩所問經》卷第二 大正藏第 18 冊 No. 0896 《妙臂菩薩所問經》
《妙臂菩薩所問經》卷第三
西天譯經三藏朝散大夫試鴻臚少卿傳教大師臣法天奉 詔譯
召請缽天說事分第八
再者，如果想要召請缽天（Bhatadeva，一種神祇）降臨並講述事情，那麼缽天降臨的處所會有幾種。所謂的（處所）包括手指、銅鏡、清水、火堆、平整的地面、琉璃地面、燈焰、童子、虛空中，以及各種供養器具等處，都是缽天降臨的處所。如果有修行人請得缽天降臨之後，（缽天）會在前面所說的降臨處所，講述天上、人間、過去、未來、現在，乃至詳細講述超越三世的善惡等事情。如果修行人在請召的時候，不按照儀軌，在法度上有缺失，或者所誦的真言文字有錯誤或遺漏，又或者不具備正信，不讀大乘經法，或者不陳設供養，即使有供養，也隨意選擇處所，不尋求清凈之地，或者童子的頭面、眼目、或者手、或者足，以及各種身體部分沒有端莊的相貌。如果像這樣，那麼這些修行人，即使非常勤勞，缽天也不會降臨。不僅召請不來，反而會得到不吉祥的事情。如果持誦真言的修行人想要作請召缽天的事情，就應當修行先行法。所謂的先行法，就是先持誦缽天真言一百萬遍（一洛叉，印度計數單位，十萬）。
【English Translation】 English version: Or seeking guidance from hidden treasures (Vukchang). Or seeking to enter the Asura cave (Shura窟, cave of the Asuras) to obtain sacred medicine. Or desiring to ride a sword or seeking eye medicine. And subduing ghosts and spirits, even seeking the love and esteem of a king (啰惹, Raja). Such things can all be accomplished. The practitioner should always practice the supreme practice, using the power of great mantras to protect themselves, in order to accomplish the Vetalavidya (吠多拏法, a type of magic). Why is this so? For example, a fierce beast, though fierce, lacks wisdom and is harmed by evil people. If the practitioner does not engage in supreme practice and does not protect themselves, they will be obstructed by various evil demons, who will then take advantage of them. It is the same.
The Sutra of Questions by Wonderful Arm Bodhisattva, Volume 2 Taisho Tripitaka Volume 18, No. 0896, The Sutra of Questions by Wonderful Arm Bodhisattva
The Sutra of Questions by Wonderful Arm Bodhisattva, Volume 3
Translated by Dharma Heaven (法天), Minister of the Honglu Temple and Teaching Master of the Western Heaven Translation Tripitaka, under Imperial Decree
Section 8: Summoning Bhatadeva to Speak
Furthermore, if one wishes to summon Bhatadeva (缽天, a deity) to descend and speak, there are several places where Bhatadeva descends. These places include the finger, a bronze mirror, clear water, a pile of fire, a flat ground, a crystal ground, a lamp flame, a child, empty space, and various offering vessels. These are all places where Bhatadeva descends. If a practitioner is able to summon Bhatadeva to descend, Bhatadeva will speak of heaven, the human realm, the past, the future, and the present in the aforementioned places of descent, even speaking in detail of good and evil that transcends the three times. If the practitioner does not follow the proper rituals when summoning, or if there are deficiencies in the Dharma, or if the words of the mantra recited are erroneous or omitted, or if they lack true faith, do not read the Mahayana scriptures, or do not present offerings, or if they do present offerings but choose a place at random and do not seek a pure place, or if the child's face, eyes, hands, feet, or other body parts do not have a dignified appearance, then even if these practitioners are very diligent, Bhatadeva will not descend. Not only will the summoning fail, but they will also receive inauspicious things in return. If a practitioner who recites mantras wishes to summon Bhatadeva, they must practice the preliminary practices. The preliminary practices involve first reciting the Bhatadeva mantra one hundred thousand times (一洛叉, one laksha, a unit of counting in India, one hundred thousand).
遍或三洛叉遍。然後取白月吉祥之日其日不食。求凈土衢摩夷等相和。塗地作壇如牛皮量。此是下缽天處。若欲于童子下者。即將童子澡浴清凈。著新白衣與授八戒。內外清凈訖。坐壇中心面西而坐。以香花等而為供養。行人自亦于壇內。布吉祥草面東而坐。誦本天真言一心祈請定獲成就。若欲令于鏡中下者。先取好鏡圓滿無損缺者。用凈灰揩拭七遍。或八遍或十遍。令其瑩凈安壇中心。缽天若下即于鏡中現世出世之事。若欲令于指上下者。即先用紫礦水洗染大指。後用香油涂摩。彼缽天乃下。若欲令於水中下者。即取新水仍須濾過添于瓶內。缽天乃下於中現事。若欲令于空地及諸尊像前。燈焰火聚處下者。即先持誦真言加持凈水灑之缽天即下。若於如上之處請得下已。即奉種種香花而為供養。令缽天歡喜。天歡喜已乃于夢中說善惡等事。若或具修諸法而天不下者。當更發大慈大悲利樂之心。一日不食復受八戒。于殊妙尊像前或舍利塔前。布吉祥草端身正坐。不動不搖一心專注。持誦本部母或本部主真言。一洛叉遍或二洛叉遍。得數滿已再作此法。當誦忿怒王真言。及呼我唵字者。至於枯木亦可令入。何況人處。若欲令于童子處下者。當先求取童兒十人或童女十人。如數不足或八或六或四或二並通。須年十歲或十二歲
【現代漢語翻譯】 現代漢語譯本 唸誦一遍或三洛叉遍（Lakhsa-hundred thousand）。然後在白月吉祥之日，那天不吃東西。尋找乾淨的衢摩夷（Khumayi-牛糞灰）等混合物。用其塗地，製作一個像牛皮大小的壇。這是下缽天（Patra Deva-持缽天神）的地方。如果想在童子身上下缽天，就給童子洗澡，使其清凈，穿上新的白色衣服，並授予八戒。內外清凈完畢后，讓童子坐在壇的中心，面向西方。用香和花等供養。修行者自己也在壇內鋪上吉祥草，面向東方而坐。一心誦讀本天真言，祈請一定能獲得成就。如果想讓缽天在鏡中顯現，先取一面好的、圓滿無損的鏡子，用乾淨的灰擦拭七遍、八遍或十遍，使其光亮潔凈，放在壇的中心。如果缽天下臨，就會在鏡中顯現世間和出世間的事情。如果想讓缽天在指頭上顯現，先用紫礦水洗染大拇指，然後用香油塗抹。這樣缽天就會降臨。如果想讓缽天在水中顯現，就取新水，必須過濾后倒入瓶內。缽天就會降臨，並在水中顯現事情。如果想讓缽天在空地以及諸尊像前、燈焰火聚處顯現，就先持誦真言，加持凈水灑之，缽天就會降臨。如果在如上之處請得缽天降臨后，就奉獻各種香花供養，讓缽天歡喜。天歡喜后，就會在夢中說善惡等事。如果已經具足修行各種方法，而天仍然不降臨，就應當更加發起大慈大悲利樂之心，一天不吃東西，再次受持八戒，在殊妙的尊像前或舍利塔前，鋪上吉祥草，端身正坐，不動不搖，一心專注，持誦本部母或本部主真言，唸誦一洛叉遍或二洛叉遍。達到數量后，再次做此法。應當誦忿怒王真言，以及呼喚『唵』字者，即使是枯木也可以令其進入，何況是人。如果想讓缽天在童子處降臨，應當先尋找十個童男或十個童女。如果數量不足，八個、六個、四個或兩個也可以。年齡必須是十歲或十二歲。
【English Translation】 English version Recite once or three Laksha (Lakhsa-hundred thousand) times. Then, on an auspicious day of the white moon, abstain from food on that day. Seek pure Khumayi (Khumayi-cow dung ash) and other mixtures. Smear the ground with it to create an altar the size of a cowhide. This is the place for the descent of Patra Deva (Patra Deva-Bowl-holding deity). If you wish to have the Patra Deva descend upon a child, bathe the child to purify them, dress them in new white clothes, and administer the eight precepts. After the inner and outer purification is complete, have the child sit in the center of the altar, facing west. Offer incense and flowers, etc. The practitioner should also spread auspicious grass within the altar, sitting facing east. Recite the mantra of the deity with one-pointedness, praying for certain accomplishment. If you wish to have the Patra Deva appear in a mirror, first take a good, complete, and undamaged mirror, and wipe it seven, eight, or ten times with clean ash to make it bright and clean, and place it in the center of the altar. If the Patra Deva descends, it will reveal worldly and otherworldly matters in the mirror. If you wish to have the Patra Deva appear on a finger, first wash and dye the thumb with purple mineral water, then anoint it with fragrant oil. The Patra Deva will then descend. If you wish to have the Patra Deva appear in water, take fresh water, filter it, and pour it into a bottle. The Patra Deva will descend and reveal matters within the water. If you wish to have the Patra Deva appear in an open space, in front of images of deities, or at a place with lamp flames and fire gatherings, first recite the mantra, bless the clean water, and sprinkle it, and the Patra Deva will descend. After inviting the Patra Deva to descend in the above-mentioned places, offer various incense and flowers as offerings to please the Patra Deva. Once the deity is pleased, it will speak of good and evil matters in dreams. If you have fully practiced various methods, but the deity still does not descend, you should further generate great compassion and a mind of benefiting and bringing joy to others, abstain from food for one day, and receive the eight precepts again. In front of a sublime image of a deity or a stupa, spread auspicious grass, sit upright, without moving or shaking, with one-pointed focus, recite the mantra of the Mother of the Family or the Lord of the Family, reciting one Laksha or two Laksha times. After reaching the number, perform this method again. You should recite the mantra of the Wrathful King, and those who call upon the syllable 'Om,' even dry wood can be made to enter, let alone a person. If you wish to have the Patra Deva descend upon a child, you should first seek ten boys or ten girls. If the number is insufficient, eight, six, four, or two are also acceptable. They must be ten or twelve years old.
。又須是身相圓滿遍身血脈。及諸骨節悉皆不現。膚色鮮白頭頂端正。發黑光潤面如滿月。眼目修長牙齒齊密。手臂纖長𦟛圓可愛。兩乳隆起身毛右旋。心復之間有三約文。臍深平正腰細端直。乃至股肱膝腨踝指及跟。諸相端嚴悉皆具足。人所見者愛樂不捨。若得如是童子或童女。即取白月八日或十四日。或十五日或別吉祥日。即先令澡浴清凈著新白衣。或著真珠之衣而為莊嚴。嚴飾畢已仍與授八戒訖。將於壇中面東而坐。行人其日自亦不食。澡浴清凈著新白衣。具種種香花花鬘涂香燒香燃燈。及上妙種種飲食。供養本尊及護八方天神。又別置供養。奉獻天人阿修羅及潛行鬼類。如是作已持誦行人。復以妙花。散彼童子。然後手執香爐念缽天真言。其真言首當先呼吽字。中間復加屹哩(二合)訶拏(二合)之句。至此以花投于童子。又呼阿鼻含字(三遍)又呼乞澀(二合)缽啰(二合)如是誦者。彼缽天須臾即來入童子身。亦須審知其相。若是來者其童子顏容熙怡。目視不瞬無出入息。即知是其缽天來已。便可燒香及獻閼伽。心中當須憶念最勝明王真言。禮拜供養然可請問。尊是何天勞屈至此。我今于自於他。有所疑事愿為速說。仍須速問不得遲疑。而彼缽天一一皆說。多說三世善惡之事。若苦若樂得利失利種種之事
一一皆說。如是說已宜應信受勿生疑惑。所問事畢速須依法供養。勞謝發遣請還本位。
複次缽天自身來下。當有證驗。可知彼天作童子相兩目圓瑩。于黑睛外微有赤色。面首端正顏容熙怡。視物不瞬無出入息。有意氣大人之相。若如是者是真缽天來下。若是障魔來下者。其狀亦如童子無出入息。顏容醜惡眼圓多赤。作瞋怒相張口怖畏。若睹是相當知是魔。羅剎及龍潛行鬼類。既審知已速須作法除遣。持誦行人即于壇所。讀誦吉祥伽陀或大力明王經。及三摩惹經及穢跡忿怒明王真言。乃至大乘諸陀羅尼而發遣之。如是不去當誦師子座真言。用阿里迦木及波羅舍木為柴。榅酥蜜酪並稻穀花或胡麻等。護摩百遍。然後誦忿怒軍拏利真言護摩。三遍或七遍。彼障魔更不敢住自然退去。諸有智者。當須解了如是之法一一修行。若為是事勿令辛勤無所靈應。
妙臂菩薩所問經說諸遮難分第九
複次妙臂菩薩問金剛手言。行人修行持誦有何罪障不獲悉地愿為宣說。當令未來諸修行人一一了知。于諸修行而無疑惑。
爾時金剛手菩薩告妙臂菩薩言。妙臂若有行人。於過去世乃至今生。于身口意不能善護造諸重罪。是故修行法難成就。所謂殺阿羅漢及殺父母破和合僧。以瞋怒心出佛身血。及毀壞佛塔或殺菩薩
【現代漢語翻譯】 現代漢語譯本：
一一如實述說。這樣說完后，應該信受，不要產生疑惑。所詢問的事情完畢后，迅速按照佛法供養，感謝並遣送，請他回到原來的位置。 再次，如果缽天（Vaisravana，四大天王之一，北方守護神）親自降臨，會有驗證的徵兆。可以知道這位天神會化作童子的形象，雙眼圓潤明亮，在黑色眼珠之外略帶紅色。面容端正，容顏喜悅怡人，觀看事物時眼睛不眨動，沒有呼吸出入。具有意氣風發的大人相貌。如果這樣，就是真正的缽天降臨。如果是障礙的魔來臨，他的形狀也像童子，沒有呼吸出入，但容顏醜惡，眼睛圓睜且多紅色，作出嗔怒的表情，張開嘴巴令人感到恐懼。如果看到這樣的相貌，應當知道是魔、羅剎（Rakshasa，惡鬼）以及龍、潛行的鬼類。既然審察知道了，迅速依法作法去除遣送。持誦修行的人就在壇場，讀誦吉祥伽陀（auspicious gatha）或者大力明王經，以及三摩惹經（Samaya Sutra）和穢跡忿怒明王真言（Ucchusma Krodharaja mantra），乃至大乘的各種陀羅尼（dharani），來遣送他們。如果這樣還不離開，應當誦師子座真言（Simhasana mantra），用阿里迦木（arika wood）和波羅舍木（palasa wood）作為柴火，加上榅酥、蜂蜜、乳酪以及稻穀花或胡麻等，護摩（homa，火供）一百遍。然後誦忿怒軍拏利真言（Krodha Kundali mantra）護摩三遍或七遍，那些障礙的魔就不敢再停留，自然退去。各位有智慧的人，應當理解這些方法，一一修行。爲了這件事，不要辛勤勞作卻沒有靈驗。 《妙臂菩薩所問經》（Bhadrapala-pariprccha Sutra）說諸遮難分第九 再次，妙臂菩薩問金剛手（Vajrapani，大勢至菩薩的忿怒化身）說：『修行人修行持誦，有什麼罪障導致不能獲得悉地（siddhi，成就）？希望您能為我們宣說，讓未來修行的人一一瞭解，對於修行沒有疑惑。』 這時，金剛手菩薩告訴妙臂菩薩說：『妙臂，如果有修行人，在過去世乃至今生，對於身口意不能好好守護，造作各種重罪，因此修行佛法難以成就。』所說的重罪包括：『殺阿羅漢（Arhat，已證悟者），以及殺父母，破壞僧團的和合，以嗔怒心使佛陀流血，以及毀壞佛塔，或者殺害菩薩（Bodhisattva）。』
【English Translation】 English version:
Speak of each and every thing truthfully. Having spoken thus, one should believe and accept it, and not give rise to doubts. When the matter inquired about is finished, one should quickly make offerings according to the Dharma, express gratitude and send them away, requesting them to return to their original positions. Furthermore, if Vaisravana (one of the Four Heavenly Kings, guardian of the North) descends in person, there will be verifying signs. It can be known that this deity will transform into the appearance of a child, with round and bright eyes, with a slight red color outside the black pupils. The face is upright, the countenance is joyful and pleasant, the eyes do not blink when looking at things, and there is no breath coming in or out. He has the appearance of a spirited and dignified adult. If it is like this, it is the true Vaisravana who has descended. If it is an obstructing demon who has come, his appearance will also be like a child, without breath coming in or out, but his countenance will be ugly, his eyes will be round and mostly red, he will make an angry expression, and open his mouth to cause fear. If you see such an appearance, you should know that it is a demon, a Rakshasa (evil spirit), as well as dragons and lurking ghosts. Once you have examined and know this, quickly perform rituals according to the Dharma to remove and send them away. The practitioner who recites and practices should, at the altar, recite the auspicious gatha, or the Great Power Vidyaraja Sutra, as well as the Samaya Sutra and the Ucchusma Krodharaja mantra, and even various dharanis of the Mahayana, to send them away. If they still do not leave, one should recite the Simhasana mantra, using arika wood and palasa wood as firewood, adding quince, honey, curd, as well as rice flowers or sesame seeds, and perform homa (fire offering) a hundred times. Then recite the Krodha Kundali mantra and perform homa three or seven times. Those obstructing demons will no longer dare to stay and will naturally retreat. All wise people should understand these methods and practice them one by one. For this matter, do not work hard without any efficacious response. The ninth section on obstacles from the Bhadrapala-pariprccha Sutra (Sutra Questioned by Bhadrapala) Furthermore, Bhadrapala Bodhisattva asked Vajrapani (wrathful manifestation of Mahasthamaprapta Bodhisattva): 'What sins and obstacles do practitioners encounter in their practice and recitation that prevent them from attaining siddhi (accomplishment)? I hope you can explain it to us, so that future practitioners can understand it one by one, and have no doubts about their practice.' At this time, Vajrapani Bodhisattva told Bhadrapala Bodhisattva: 'Bhadrapala, if there are practitioners who, in past lives and even in this life, have not been able to protect their body, speech, and mind well, and have committed various serious sins, then it is difficult to achieve accomplishment in practicing the Dharma.' The serious sins mentioned include: 'Killing an Arhat (enlightened being), as well as killing one's parents, disrupting the harmony of the Sangha, causing a Buddha to bleed with an angry mind, as well as destroying stupas, or killing a Bodhisattva.'
。或強以不凈行污阿羅漢母或使人或自作逼奪三寶財物。如是之過。佛說此為五無間罪。若有是過於法難成。何以故以此重罪。當墮地獄受苦一劫。乃平先罪方得出離。故說此人雖復勤苦。以業障故於諸真言終不成就。又復于諸如來所說經法。以其瞋心或火燒。或水溺或方便毀壞。或謗法身或殺持戒僧尼。或無故殺持戒男子女人。或以瞋心縱火焚燒伽藍。若有此罪雖復勤勞亦不成就。若或於佛法僧。所興損害心不限多少。我今說彼受報少分。如是之人當墮無間地獄。畢是罪報復生人間。以餘業故設得人身生貧賤種。或遇善友勸發無上菩提之心。后又不定返卻歸依外道天等。彼外道天雖見歸依。亦復不喜返生瞋害。若此之人持誦修行終不成就。若復有人從初發起無上菩提之心。從是之後諸天。及人宜應供養。何以故彼人即是荷擔一切有情。能于有情施無畏故。乃至於三寶種能繼嗣故。是以不應返禮諸天。又復不得作猛害之過及殺仙人。又復不應于真言明互相破壞。又或以瞋心故不供養真言明主。又或乃至以足踐蓮花及諸印契。又或無故手摺草木之類。又復禮拜諸惡藥叉之類。或吃供養殘食及供養鬼神殘食。或吃棄地之食。又或於畜生女行不凈事。或與女人于伽藍清凈之處行不凈事。或以禁咒或用藥力害諸蛇蟲。或乘象馬
【現代漢語翻譯】 現代漢語譯本 或強行用不凈的行為玷污阿羅漢的母親，或者指使他人或親自逼迫奪取三寶（佛、法、僧）的財物。犯下這些罪過，佛說這是五無間罪。如果犯有這些罪過，那麼成就佛法就非常困難。為什麼呢？因為犯下這些重罪，應當墮入地獄，承受一劫的痛苦，才能平息先前的罪業，方能得以脫離。所以說，這樣的人即使非常勤奮，也會因為業障的緣故，始終無法成就各種真言。 又或者，對於諸如來所說的經法，因為心懷嗔恨，或者用火焚燒，或者用水淹沒，或者用其他手段毀壞，或者誹謗法身，或者殺害持戒的僧尼，或者無緣無故地殺害持戒的男子女人，或者因為心懷嗔恨而縱火焚燒伽藍（寺廟）。如果犯有這些罪過，即使非常勤勞也無法成就。如果對於佛、法、僧三寶，所造成的損害，心中沒有限度，無論多少，我現在只說他們所受報應的少部分。這樣的人應當墮入無間地獄。結束這些罪報后，再次轉生人間，因為剩餘的業力，即使得到人身，也會出生在貧賤的家庭。或者遇到善友勸導，發起無上菩提之心，之後又不堅定，反而歸依外道天等。那些外道天即使看到有人歸依，也不會高興，反而會產生嗔恨和傷害。這樣的人持誦修行，終究不會成就。如果有人從最初就發起無上菩提之心，從那之後，諸天和人都應該供養他。為什麼呢？因為這個人就是荷擔一切有情眾生的人，能夠給予有情眾生無畏的佈施，乃至能夠繼承三寶的種子。因此，不應該反過來禮拜諸天，也不得犯下猛烈傷害的罪過以及殺害仙人。也不應該互相破壞真言明咒。又或者因為心懷嗔恨而不供養真言明主。又或者甚至用腳踩蓮花以及各種印契。又或者無緣無故地用手摺斷草木之類的東西。又或者禮拜各種惡劣的藥叉（一種鬼神）。或者吃供養后的殘食以及供養鬼神的殘食。或者吃丟棄在地上的食物。又或者與畜生道的雌性行不凈之事。或者與女人在伽藍清凈的地方行不凈之事。或者用禁咒或者用藥物的力量傷害各種蛇蟲。或者騎乘象馬
【English Translation】 English version Or forcibly defiling the mother of an Arhat with impure acts, or instructing others or personally coercing and seizing the wealth of the Three Jewels (Buddha, Dharma, Sangha). Having committed such transgressions, the Buddha said these are the five unpardonable sins. If one has committed these transgressions, then accomplishing the Dharma is extremely difficult. Why? Because having committed these grave sins, one should fall into hell, enduring suffering for a kalpa (an immense period of time), only then can the previous sins be appeased, and one be able to escape. Therefore, it is said that even if such a person is very diligent, due to karmic obstacles, they will never accomplish the various mantras. Furthermore, regarding the sutras spoken by the Tathagatas (Buddhas), due to harboring hatred, either burning them with fire, or drowning them with water, or destroying them by other means, or slandering the Dharmakaya (the body of the Dharma), or killing monks and nuns who uphold the precepts, or killing men and women who uphold the precepts for no reason, or setting fire to monasteries (Gharama) out of hatred. If one has committed these transgressions, even if very diligent, one will not achieve accomplishment. If the harm caused to the Buddha, Dharma, and Sangha is limitless in one's mind, regardless of how much, I will now only speak of a small portion of the retribution they will receive. Such a person should fall into Avici Hell (the hell of incessant suffering). After ending these sinful retributions, they will be reborn in the human realm, and due to remaining karma, even if they obtain a human body, they will be born into a poor and lowly family. Or they may encounter virtuous friends who encourage them to arouse the supreme Bodhi mind (the mind of enlightenment), but then they are not steadfast and instead return to relying on external paths and deities. Even if those external deities see someone relying on them, they will not be pleased, but instead generate hatred and harm. Such a person, practicing recitation and cultivation, will ultimately not achieve accomplishment. If someone initially arouses the supreme Bodhi mind, from that point onwards, gods and humans should make offerings to them. Why? Because that person is the one who bears the burden of all sentient beings, able to bestow fearlessness upon sentient beings, and even able to continue the lineage of the Three Jewels. Therefore, one should not turn around and pay homage to the gods, nor should one commit violent acts of harm and killing of immortals. Nor should one mutually destroy true mantra-vidyas (knowledge of mantras). Or, due to harboring hatred, not making offerings to the lords of mantra-vidyas. Or even stepping on lotuses and various mudras (hand gestures) with one's feet. Or breaking plants and trees with one's hands for no reason. Or paying homage to various evil Yakshas (a type of spirit). Or eating leftover food from offerings and leftover food from offerings to ghosts and spirits. Or eating food discarded on the ground. Or engaging in impure acts with female animals. Or engaging in impure acts with women in the pure places of monasteries. Or using incantations or the power of medicine to harm various snakes and insects. Or riding elephants and horses.
牛驢。欲令急速強鞭支之。又于病患之人及苦難之人。不發慈悲救濟之心。如是等人于真言明終不成就。
複次行人譬如虛空不可量度。若復有人於三寶所而行損害。後感其報不可度量亦復如是。又復行人曾以羅網傷害有情。畜養貓兒捉殺蟲鼠。乃至籠禁鸚䳇飛禽之類。如是之人不得成就。又不得受用供養佛物。又不得禮拜大自在天。及日天月天火天那羅延天。設使遭其苦難亦不應禮拜。彼諸天等所有教法不應持誦亦不應供養行彼法人。于彼等法不瞋不喜。亦不隨喜彼法儀則。或有財寶欲行惠施者。即先發大慈悲心。先當禮拜一切諸佛。次禮菩薩緣覺聲聞之眾。何以故彼菩薩等。如月初生已超眾曜。后漸圓滿明照世間。彼菩薩等亦復如是。雖在地位終當取證無上菩提。是故應須禮拜如是之眾。又菩薩等乃是荷負一切有情之者。所有發大慈悲欲救濟者。宜應先禮此菩薩等。又復世間有可愍者。愚癡下劣有情。于菩薩等不肯禮拜。彼菩薩等具大精進神通難測。行人若不禮拜。非只所持誦法不獲成就。亦乃輕於諸佛。何以故譬如世間一切果實從花而得。花喻菩薩果喻菩提。是故行人宜應信禮。若有菩薩為利益故。于貪慾者示現行欲。乃至於善人惡人實無愛憎之心。以慈悲故方便贊毀。云何行人于菩薩等不生信禮。彼諸
【現代漢語翻譯】 現代漢語譯本 對待牛和驢，想要它們跑得快就用鞭子抽打它們。對於生病和受苦難的人，不生起慈悲心去救助。這樣的人，最終無法成就真言。
再者，修行人就像虛空一樣不可測量。如果有人對三寶（佛、法、僧）做出損害，之後所感受的果報也是不可估量的。還有，修行人曾經用羅網傷害眾生，畜養貓來捕捉殺害蟲鼠，甚至用籠子囚禁鸚鵡等飛禽。這樣的人不能成就。也不得享用供養佛的物品。也不得禮拜大自在天（Maheśvara），以及日天（Āditya）、月天（Candra）、火天（Agni）、那羅延天（Nārāyaṇa）。即使遭遇苦難，也不應該禮拜他們。對於這些天神的教法，不應持誦，也不應供養修行這些法的人。對於他們的法，不應嗔恨，也不應歡喜，也不應隨喜他們的法儀。如果有人有財寶想要佈施，就應該先發起大慈悲心，首先應當禮拜一切諸佛，然後禮拜菩薩、緣覺、聲聞等眾。為什麼呢？因為這些菩薩等，就像新生的月亮，已經超越了眾星的光芒，之後逐漸圓滿，照亮世間。這些菩薩等也是如此，雖然還在菩薩的地位，最終將證得無上菩提（Anuttarā-samyak-saṃbodhi）。所以應當禮拜這樣的眾生。而且菩薩等是荷負一切眾生的。所有發起大慈悲心想要救濟眾生的人，應該先禮拜這些菩薩等。還有，世間有可憐憫的愚癡下劣的眾生，不肯禮拜菩薩等。這些菩薩等具有大精進，神通難以測度。修行人如果不禮拜，不僅所持誦的法不能獲得成就，也是輕視諸佛。為什麼呢？譬如世間一切果實從花而得，花比喻菩薩，果比喻菩提。所以修行人應該信奉禮拜。如果有菩薩爲了利益眾生，對於貪慾的人示現行欲，乃至對於善人惡人，實際上沒有愛憎之心，以慈悲的緣故方便地讚揚或批評。為什麼修行人對菩薩等不生起信奉禮拜之心呢？這些
【English Translation】 English version Regarding oxen and donkeys, wanting them to move quickly, one whips them forcefully. Furthermore, towards those who are sick or suffering, one does not generate a compassionate heart to help them. Such people will ultimately not achieve success in mantra practice.
Moreover, a practitioner is like the immeasurable void. If someone harms the Three Jewels (Buddha, Dharma, Sangha), the retribution they experience will also be immeasurable. Furthermore, a practitioner has previously harmed sentient beings with nets, raised cats to catch and kill insects and mice, and even caged parrots and other birds. Such a person will not attain accomplishment. Nor may they partake of offerings made to the Buddha. Nor may they worship Maheśvara (the Great自在天), as well as Āditya (the Sun God日天), Candra (the Moon God月天), Agni (the Fire God火天), and Nārāyaṇa (那羅延天). Even if they encounter hardship, they should not worship them. The teachings of these deities should not be recited, nor should those who practice these teachings be supported. Towards their teachings, one should neither be angry nor pleased, nor should one rejoice in their rituals. If someone has wealth and wishes to give alms, they should first generate great compassion. First, they should pay homage to all the Buddhas, then to the assembly of Bodhisattvas, Pratyekabuddhas, and Śrāvakas. Why? Because these Bodhisattvas are like the newly risen moon, already surpassing the light of the stars, and gradually becoming full, illuminating the world. These Bodhisattvas are also like this; although they are still in the position of a Bodhisattva, they will ultimately attain Anuttarā-samyak-saṃbodhi (無上菩提). Therefore, one should pay homage to such beings. Moreover, Bodhisattvas are those who bear the burden of all sentient beings. All those who generate great compassion and wish to help sentient beings should first pay homage to these Bodhisattvas. Furthermore, there are pitiable, ignorant, and inferior sentient beings in the world who are unwilling to pay homage to the Bodhisattvas. These Bodhisattvas possess great diligence, and their supernatural powers are unfathomable. If a practitioner does not pay homage, not only will the mantras they recite not be accomplished, but they will also be slighting the Buddhas. Why? For example, all fruits in the world come from flowers; the flower is analogous to a Bodhisattva, and the fruit is analogous to Bodhi. Therefore, practitioners should believe and pay homage. If a Bodhisattva, for the sake of benefiting sentient beings, manifests engaging in desire for those who are greedy, and even towards good and bad people, they actually have no love or hatred in their hearts, but out of compassion, they expediently praise or criticize. Why do practitioners not generate faith and pay homage to the Bodhisattvas? These
菩薩或復示以種種真言明主之相。為欲隨愿滿足有情之心。是故應須信禮一切真言明主之師。
妙臂菩薩所問經說勝道分第十
複次持誦行人。于所修行勿生疑念。當以八正道常為資持。行此道者于真言行定獲悉地。又復當來常生天上人間勝妙之處。過去諸佛修行此道得成正覺。現在未來諸佛世尊亦復如是。以身口意所修功德。常依佛言不生疲勞。如是修行名為正業。以其飲食湯藥衣服臥具。諸所受用不生愛著是名正命。于自於他不讚不毀。遠離瞋恚如避火聚。又如猛虎見火驚怖。懼諸過咎常令如此是名正行。不學占相男女吉兇等事。不學天文地理陰陽之法。乃至降龍及調象馬。書算弧矢之藝。能遠斯過是名正分別。不應往觀鬥象馬牛羊雞鶴飛禽之類。及諸男子相撲之戲。能離斯過是名正念。乃至不應言說王法國政。及地方論兵戰相持之事。淫坊淫女耽著之論。亦不談說謎語。亦不談說往昔所經之事。乃至世間一切無益文字言論等事。持誦行人當須遠離如是種種之過。又若持誦求悉地者。至成就間。不應時入城廓村落塔廟伽藍。及外道所居神祠宮觀。如是之處皆不應往。若為持誦事不獲免。當於如上之處隨求一處清凈勝地。或即別求山間或是池側。成就空舍或故神祠。或樹下或河岸。乃至山泉之側。離諸
【現代漢語翻譯】 現代漢語譯本：菩薩有時還會示現各種真言明主（mantra-vidyādhara，持明者）的形象，這是爲了隨順眾生的願望，滿足他們的心意。因此，應當信奉和禮敬一切真言明主的老師。
《妙臂菩薩所問經》中關於殊勝道的部分第十
此外，持誦真言的修行人，對於自己所修行的法門不要產生懷疑和雜念，應當以八正道作為修行的資糧和扶持。修行此道的人，在真言的修行中必定能夠獲得成就（siddhi）。而且將來常常能夠出生在天上和人間殊勝美妙的地方。過去的諸佛都是修行此道而成就正覺（samyak-saṃbuddha）。現在和未來的諸佛世尊也是如此。以身、口、意所修的功德，常常依據佛的教言，不生疲勞。像這樣修行，就叫做正業（samyak-karmānta）。對於自己所受用的飲食、湯藥、衣服、臥具等，不生貪愛執著，這叫做正命（samyag-ājīva）。對於自己和他人，不讚嘆也不譭謗，遠離嗔恚之心，就像躲避火堆一樣。又像猛虎見到火一樣驚恐，常常害怕產生過失，保持這樣的心態，就叫做正行（samyag-vyāyāma）。不學習占卜相術、男女吉兇等事，不學習天文地理、陰陽之法，乃至降龍、調象馬、書算、弓箭等技藝，能夠遠離這些過失，就叫做正分別（samyak-saṃkalpa）。不應該去觀看斗象、馬、牛、羊、雞、鶴、飛禽之類的爭鬥，以及各種男子相撲的戲樂，能夠遠離這些過失，就叫做正念（samyak-smṛti）。乃至不應該談論國王的法律政策，以及地方政事、兵戰相持之事，淫穢場所和**的言論，也不談論謎語，也不談論往昔所經歷的事情，乃至世間一切無益的文字言論等事，持誦真言的修行人都應當遠離這些種種過失。此外，如果持誦真言是爲了求得成就，在成就之前，不應該隨意進入城廓、村落、塔廟、伽藍（saṃghārāma，僧院），以及外道所居住的神祠宮觀。這些地方都不應該前往。如果爲了持誦的事情不得不去，應當在上述的地方中，尋找一處清凈殊勝之地，或者另外尋找山間、池邊，成就的空舍，或者古舊的神祠，或者樹下，或者河岸，乃至山泉之側，遠離各種……
【English Translation】 English version: Bodhisattvas may also manifest various forms of mantra-vidyādharas (holders of mantras and knowledge) in order to fulfill the desires of sentient beings and satisfy their minds. Therefore, one should have faith in and pay homage to the teachers of all mantra-vidyādharas.
The Tenth Section on the Supreme Path from the Āryabāhu Bodhisattva Paripṛcchā Sūtra
Furthermore, practitioners who recite mantras should not harbor doubts or distractions about their practice. They should constantly rely on the Eightfold Noble Path as their resource and support. Those who practice this path will surely attain siddhi (accomplishment) in their mantra practice. Moreover, they will frequently be reborn in heavenly realms and in excellent and wonderful places in the human world. The Buddhas of the past attained perfect enlightenment (samyak-saṃbuddha) by practicing this path. The Buddhas, the World Honored Ones, of the present and future will also do the same. The merit acquired through body, speech, and mind should always be based on the Buddha's teachings, without becoming weary. Practicing in this way is called Right Action (samyak-karmānta). One should not develop attachment to the food, medicine, clothing, bedding, and other things one uses; this is called Right Livelihood (samyag-ājīva). One should neither praise nor criticize oneself or others, and one should stay away from anger as if avoiding a fire. Just as a tiger is terrified upon seeing fire, one should always be afraid of committing faults; maintaining this mindset is called Right Effort (samyag-vyāyāma). One should not study divination, astrology, or matters of good and bad fortune for men and women; one should not study astronomy, geography, or the principles of yin and yang, nor skills such as subduing dragons, training elephants and horses, writing, arithmetic, archery, etc. Being able to stay away from these faults is called Right Thought (samyak-saṃkalpa). One should not go to watch fights between elephants, horses, cattle, sheep, chickens, cranes, or other birds, or wrestling matches between men. Being able to stay away from these faults is called Right Mindfulness (samyak-smṛti). Furthermore, one should not discuss the king's laws and policies, local affairs, military battles, matters of contention, or lewd topics related to brothels and **. One should also not tell riddles or talk about past experiences, or any other useless worldly writings or discussions. Practitioners who recite mantras must stay away from all such faults. Moreover, if one is reciting mantras to seek siddhi, one should not casually enter cities, towns, pagodas, sanghārāmas (monasteries), or the temples and palaces inhabited by non-Buddhists until one has attained accomplishment. One should not go to such places. If it is unavoidable for the sake of mantra recitation, one should seek a clean and excellent place in the aforementioned locations, or seek out a mountain, the side of a pond, an abandoned empty house, an old temple, under a tree, on the bank of a river, or near a mountain spring, away from all…
喧雜無人之處專心持誦。又復一年之內。唯除三月夏安居時不行餘外。若春雨時並及余時。隨意游處山林泉池。乃至如上一切勝處專心持誦。行人若是修先行法誦數雖滿。夏安居時不得作成就之法。譬如苾芻夏安居時。一切不作安坐寂靜。持誦行人亦復如是。唯于持誦不得間斷。夏滿之後如法護身方作成就。
複次欲求悉地者。持誦數滿須作護摩。作護摩爐亦有數種。所謂蓮花相團圓相。三角相四方相。如是四種所用不同。並須虔心製造當令如法。欲作爐者先求凈土及衢摩夷。相和作泥泥爐。爐須有唇極令牢固。亦須四面作基陛相。為供養聖賢之位。若作善事及求財寶。乃至息災及愛重法者。須作圓爐。若為求一切事。至於童女給侍之類。須作蓮花爐。若為調伏諸龍及一切鬼類。或令火燒或令苦痛者。須作四方爐。若為作惡法欲令冤家心生怖畏。馳走遠避不敢來近者。須作三角爐。所造爐並須如法依儀制作。訖于爐四面遍敷吉祥草。應是護摩之物。並須安置爐外基下。有衢摩夷涂處。然後于彼爐邊散種種花。涂香燒香諸飲食等。供養三寶及本部大金剛族。明主真言主等。供養訖然後于爐內生火。其火不得口吹。用扇子扇火。得火著已。先用稻花或用胡麻與酥相和。誦本部明主真言。一誦一擲或七遍或八遍。乃至
【現代漢語翻譯】 現代漢語譯本 在喧鬧無人之處專心持誦。又在一年之內，除了三個月的夏安居期間不行走之外，若在春雨時節以及其他時間，隨意遊走于山林泉池，乃至如上所述的一切殊勝之處，專心持誦。修行人若是修習先行法，誦唸次數即使已滿，在夏安居期間也不得作成就之法。譬如比丘在夏安居期間，一切事務皆不作，只是安坐寂靜。持誦的修行人也應如此，唯有持誦不得間斷。夏安居期滿之後，如法護身，方可作成就。
再次，想要獲得悉地（Siddhi，成就）的人，持誦次數圓滿后，必須進行護摩（Homa，火供）。製作護摩爐也有多種樣式，即蓮花形、團圓形、三角形、四方形。這四種形狀的護摩爐用途各不相同，並且必須虔誠地製造，使其如法。想要製作護摩爐的人，首先要尋找凈土和牛糞（Gomaya），將它們混合製成泥土來製作護摩爐。護摩爐必須有爐唇，並且要非常牢固。也必須在四面製作基座，作為供養聖賢的位置。如果爲了做善事、求取財寶，乃至息災和愛敬之法，必須製作圓形爐。如果爲了求取一切事物，乃至童女侍奉之類，必須製作蓮花爐。如果爲了調伏諸龍以及一切鬼類，或者使之遭受火燒或痛苦，必須製作四方爐。如果爲了作惡法，想要使冤家心生怖畏，逃離遠避，不敢靠近，必須製作三角形爐。所製造的護摩爐都必須如法依儀制作完畢，然後在護摩爐的四面遍鋪吉祥草。應該是護摩之物，並且必須安置在爐外基座之下，在用牛糞塗抹的地方。然後在護摩爐邊散佈種種鮮花，涂香、燒香以及各種飲食等，供養三寶以及本部大金剛族（Vajra family），明主（Vidya Raja）和真言主（Mantra Lord）等。供養完畢后，然後在護摩爐內生火。點火時不得用口吹，而要用扇子扇火。火點燃后，先用稻花或者用胡麻與酥油相混合，誦唸本部明主真言，每誦一遍投擲一次，或者誦七遍或八遍，乃至……
【English Translation】 English version Concentrate on chanting in a noisy, uninhabited place. Furthermore, within a year, except for the three months of the summer retreat (Varshavasa), if during the spring rains and other times, freely wander in mountains, forests, springs, and ponds, and even in all the above-mentioned excellent places, concentrate on chanting. If a practitioner is cultivating the preliminary practices and the number of recitations is fulfilled, he must not perform the method of accomplishment during the summer retreat. For example, when a Bhikshu is in summer retreat, he does not do anything, but sits quietly in silence. The practitioner who is chanting should also be like this, except that the chanting must not be interrupted. After the summer retreat is over, protect the body according to the Dharma before performing the accomplishment.
Furthermore, if one desires to seek Siddhi (accomplishment), after the number of recitations is fulfilled, one must perform Homa (fire offering). There are also several types of Homa furnaces, namely the lotus-shaped, circular-shaped, triangular-shaped, and square-shaped. These four types are used for different purposes, and must be made with reverence to be in accordance with the Dharma. If one wants to make a furnace, one must first seek pure land and Gomaya (cow dung), mix them together to make mud to make the furnace. The furnace must have a lip and be very strong. It must also have a base on all four sides, as a place to offer to the sages and saints. If one is doing good deeds, seeking wealth, or even pacifying disasters and practicing the law of love and respect, one must make a circular furnace. If one wants to seek all things, even the service of young girls, one must make a lotus furnace. If one wants to subdue dragons and all kinds of ghosts, or cause them to be burned or suffer, one must make a square furnace. If one wants to perform evil deeds, wanting to make enemies fearful, flee far away, and dare not come near, one must make a triangular furnace. All the furnaces that are made must be made according to the Dharma and rituals, and then auspicious grass should be spread all around the furnace. The objects of Homa should be placed outside the furnace base, in a place smeared with Gomaya. Then, various flowers, scented incense, burning incense, and various foods should be scattered around the furnace to offer to the Three Jewels and the Vajra family of this section, the Vidya Raja (Knowledge King) and the Mantra Lord, etc. After the offering is completed, then light a fire in the furnace. The fire must not be blown with the mouth, but fanned with a fan. After the fire is lit, first use rice flowers or sesame seeds mixed with ghee, and recite the Mantra Lord mantra of this section, throwing it once for each recitation, or seven or eight times, and so on...
或二十遍擲於火中。此名護摩供養明主。供養訖。然後依法護摩以求悉地。行人先自擁護。用忿怒軍拏利真言。咒吉祥草或七遍或八遍或二十遍。結作絡腋護身訖。然後敷吉祥草面東而坐。將酥蜜酪和白芥子。器內盛之以所用柴榅兩頭誦本尊真言擲於火中一誦一擲。火初盛著先觀火焰。知其吉祥及不吉祥之相。其火若是不扇自然而著。又得大熾無煙。復無灹聲焰峰眾起。一向右旋如日昭然無諸障蔽。其色如金或如珊瑚。或廣或長相狀多異。或如虹霓或如電閃。或如孔雀尾或如蓮花朵。或如護摩杓或如金剛杵。或如三叉或如橫刀。或如幢幡或如瓶螺。或如拂或如車。又或如諸樂器鼓笛等聲。至於香氣亦如燒酥。若得如是種種吉祥之相。當知速獲廣大悉地。又復其火初便難著。雖著多煙。其焰不能廣大熾盛。漸卻微劣以至燼滅。設得不滅與煙相兼無紅赤色。又如日輪在於雲中不能明顯。或得火焰上騰。即作牛頭之狀或如驢馬之狀。或即大灹迸燒行人。或即火氣如燒死屍。行人若是得此相狀了知不吉。所求悉地定不成就。行人便須再以稻花白芥子酥蜜相和。即誦赤身大力明王真言。及穢跡忿怒明王真言等作護摩。前不吉祥相自然不現一切消滅。又復行人不應以刀剃三處毛。亦不應用藥涂落。亦不應以手拔棄。譬如有人手持利
刃。若無智慧速當自損。若人持誦不依儀法。非唯法不成就。亦當別招自損。若是行人持誦修行不依儀則。或不持戒或不清凈。彼大明主終不瞋害。所有明主侍從眷屬。見其過故便即損害。
複次持誦行人。若欲持誦速悉地者。所有儀法不得纖毫闕犯。使諸魔障而得其便。當須隨力辦種種飲食香花果子等。當祭天阿修羅藥叉。及龍揭路荼揭吒布單曩乾闥婆部多一切諸鬼魅等。以祈擁護不為障難。備祭食已。即須虔心一一呼名。啟請願各降臨。受于供養助成悉地。即誦此啟請真言真言曰。
禰(引)嚩(引)阿酥啰(引)夜叉部昝誐(引)悉馱(引)哆(引)叉也(二合)酥波啰拏(二合引)羯吒布怛曩(引)室左(二合)巘達里嚩(二合)啰剎仡啰(二合)賀惹多野室左(二合)曳(引)計(引)唧部冒(引)尾曩扇帝禰尾也(二合)你也(二合)悉帶(二合引)迦惹努必里(二合)體尾多隸(引)憾訖里(二合)怛嚩(二合引)拏隸尾惹拏(二合引)波夜(引)弭旦(引)睹補怛啰(二合)捺奶(引)娑賀部里(二合)怛也(二合)僧契(引)酥嚕(二合)怛嚩(二合引)伊賀演(引)睹阿努誐啰(二合)賀(引)啰探(二合)喻弭不里(二合)瑟致(二合引)你挽帝部哆(引)曳(引)難那你(引)
【現代漢語翻譯】 現代漢語譯本：如同刀刃，如果沒有智慧，很快就會自傷。如果有人持誦真言而不按照儀軌，不僅無法成就法事，還會招致自身的損害。如果修行者持誦修行不按照儀則，或者不持戒，或者不清凈，那麼偉大的明王（Vidyaraja）最終不會嗔怒加害。但是明王的侍從眷屬，看到他的過失，就會立即進行損害。
再次說明，持誦真言的修行者，如果想要迅速成就悉地（Siddhi，成就），所有儀軌都不能有絲毫的缺失和違犯，以免讓各種魔障有機可乘。應當盡力準備各種飲食、香、花、果子等，用來祭祀天（Deva）、阿修羅（Asura）、藥叉（Yaksa），以及龍（Naga）、揭路荼（Garuda）、揭吒布單曩（Ghatapotana）、乾闥婆（Gandharva）、部多（Bhuta）等一切鬼魅，以祈求他們的擁護，不製造障礙和困難。準備好祭祀的食物后，就必須虔誠地一一呼喚他們的名字，祈請他們降臨，接受供養，幫助成就悉地。然後誦唸這個啟請真言，真言如下：
禰（引）嚩（引）阿酥啰（引）夜叉部昝誐（引）悉馱（引）哆（引）叉也（二合）酥波啰拏（二合引）羯吒布怛曩（引）室左（二合）巘達里嚩（二合）啰剎仡啰（二合）賀惹多野室左（二合）曳（引）計（引）唧部冒（引）尾曩扇帝禰尾也（二合）你也（二合）悉帶（二合引）迦惹努必里（二合）體尾多隸（引）憾訖里（二合）怛嚩（二合引）拏隸尾惹拏（二合引）波夜（引）弭旦（引）睹補怛啰（二合）捺奶（引）娑賀部里（二合）怛也（二合）僧契（引）酥嚕（二合）怛嚩（二合引）伊賀演（引）睹阿努誐啰（二合）賀（引）啰探（二合）喻弭不里（二合）瑟致（二合引）你挽帝部哆（引）曳（引）難那你（引）
【English Translation】 English version: Like a blade, if one lacks wisdom, they will quickly harm themselves. If someone recites mantras without following the proper rituals, not only will they fail to achieve the desired results, but they will also bring harm upon themselves. If a practitioner recites and practices without adhering to the rules, or if they do not uphold the precepts or are not pure, the great Vidyaraja (明王, luminous king) will ultimately not become angry and cause harm. However, the attendants and retinue of the Vidyaraja, seeing their faults, will immediately inflict harm.
Furthermore, if a practitioner who recites mantras wishes to quickly attain Siddhi (悉地, accomplishment), they must not have the slightest deficiency or violation in all the rituals, lest various demonic obstacles find an opportunity. They should, to the best of their ability, prepare various foods, incense, flowers, fruits, etc., to offer sacrifices to the Devas (天, gods), Asuras (阿修羅, demigods), Yaksas (藥叉, spirits), as well as Nagas (龍, serpents), Garudas (揭路荼, mythical birds), Ghatapotanas (揭吒布單曩, a type of demon), Gandharvas (乾闥婆, celestial musicians), Bhutas (部多, ghosts), and all kinds of ghosts and demons, in order to pray for their protection and to prevent obstacles and difficulties. After preparing the sacrificial food, they must sincerely call out each of their names, requesting them to descend, receive the offerings, and help achieve Siddhi. Then recite this invocation mantra, the mantra is as follows:
禰(引)嚩(引)阿酥啰(引)夜叉部昝誐(引)悉馱(引)哆(引)叉也(二合)酥波啰拏(二合引)羯吒布怛曩(引)室左(二合)巘達里嚩(二合)啰剎仡啰(二合)賀惹多野室左(二合)曳(引)計(引)唧部冒(引)尾曩扇帝禰尾也(二合)你也(二合)悉帶(二合引)迦惹努必里(二合)體尾多隸(引)憾訖里(二合)怛嚩(二合引)拏隸尾惹拏(二合引)波夜(引)弭旦(引)睹補怛啰(二合)捺奶(引)娑賀部里(二合)怛也(二合)僧契(引)酥嚕(二合)怛嚩(二合引)伊賀演(引)睹阿努誐啰(二合)賀(引)啰探(二合)喻弭不里(二合)瑟致(二合引)你挽帝部哆(引)曳(引)難那你(引)
曳(引)左酥啰(引)羅曳(引)數曳(引)冒(引)那夜(引)悉帝(二合引)啰滿禰里(引)數曩誐里(引)數薩里吠(二合引)數唧曳(引)嚩扇帝娑里醋薩里嚩(二合引)酥左僧誐彌(引)數啰怛曩(二合引)羅曳(引)左(引)閉訖里(二合)多(引)地嚩(引)娑(引)嚩(引)閉多拏(引)詣(引)數左波羅嚩(二合)隸(引)數俱吠數濕嚩(二合)部里(二合)數左你里惹(二合引)里(引)數曳(引)誐啰(二合引)摩具(引)世(引)布啰迦(引)曩你(引)嚩(引)輸你也(二合引)羅閉(引)禰(引)嚩誐里(二合)呬(引)數曳(引)左尾賀(引)啰唧(引)怛也(二合)嚩娑他(引)室啰(二合)彌(引)數摩滯(引)數舍(引)羅(引)左供惹啰(引)𧹞(引)曳(引)部部里(二合)哆(引)唧多誐里(二合)呬(引)數扇帝啰他也(二合)酥尾體數左左怛嚩(二合)里數曳(引)再迦沒里(二合)剎(引)數摩賀(引)缽體(引)數摩賀(引)舍摩(二合)舍(引)你(引)數摩賀(引)嚩你(引)數僧呬(引)怛里娑(二合)乞叉(二合引)尾喻(二合)史哆(引)酥曳左嚩扇帝具(引)啰酥摩賀(引)吒尾酥禰尾(二合)閉(引)數禰尾曳(二合引)數訖里(二合)哆(引)
羅夜(引)室左(二合)禰(引)嚕(引)舍摩(二合)舍(引)你(引)你嚩扇帝曳(引)左訶哩(二合)瑟吒(二合引)缽啰(二合)娑怛曩(二合引)娑啰(二合)惹巘馱摩(引)羅焰(二合)度波末鄰禰波努帝左婆訖怛也(二合引)誐里(二合)恨𧹞(二合)凍部昝睹閉挽睹再鑁伊難左迦里摩(二合)娑頗楞祖產睹𪾼鑁睹訖里(二合)怛嚩(二合引)誐啰(二合)賀布惹喃睹禰誐里左(二合)曩怛吠(二合引)迦摩曩(引)睹俱里也(二合)印捺啰(二合引)睹嚩日哩(二合)娑賀部多僧契(引)伊𤚥睹誐里(二合)恨𧹞(二合)睹末鄰你悉里(二合)瑟吒(二合引)阿詣你(二合)里也(二合)冒(引)乃(引)里帝部缽帝室左(二合)阿鑁(引)波底裡嚩(二合引)喻嚩曩(引)地嚩室左(二合)伊舍(引)曩部哆(引)地缽帝室左(二合)禰(引)冒(引)烏里嘆(二合)睹贊捺啰(二合引)里迦(二合)閉哆(引)摩賀室左(二合)禰(引)嚩(引)三摩娑哆(二合引)部尾曳(引)左曩(引)誐(引)馱啰(引)玉呬也(二合)誐奶(引)娑彌(引)哆(引)缽羅(二合)底缽啰(二合)底怛吠(二合)曩你吠(引)那難睹娑嚩(二合)迦娑嚩(二合)迦(引)歲(引)嚩禰舍(引)酥部怛嚩(二
合引)誐里(二合)恨𧹞(二合)睹睹瑟吒(二合引)娑嚩羅(引)娑賽(引)你也(二合引)娑補怛羅(二合)那(引)里(引)娑嚩(二合)惹乃(引)娑彌(引)哆(引)度波末鄰補瑟波(二合)尾隸(引)波難左部昝睹惹也(二合)伽覽(二合)睹閉挽睹再鑁昧(引)怛啰焰(二合引)彌劍(引)悉弟彌𤚥(引)禰扇睹𪾼鑁睹藥薩里嚩(二合)你拏(引)左啰(引)𧹞(引)迦嚕(引)怛也(二合)惹娑覽(二合)末鄰迦里摩(二合)迦(引)里焰(二合)
妙臂菩薩所問經卷第三 大正藏第 18 冊 No. 0896 妙臂菩薩所問經
妙臂菩薩所問經卷第四
西天譯經三藏朝散大夫試鴻臚少卿傳教大師臣法天奉 詔譯
分別諸部分第十一
複次我今于持明藏。分別佛菩薩等。乃至諸部所說真言印契等。如來所說三俱胝五洛叉真言。及說明主名字故名持明藏。又觀自在菩薩亦說三俱胝五洛叉真言。而此部中真言主名曰馬首。亦說自部。種種曼拏羅名字。復有七真言主。此一一真言主皆十二臂。或六臂或四臂。持不空罥索隨意變現。或四面頭戴寶冠。以如意寶而為莊嚴。光明晃耀如日照世。此等真言主並是馬首曼拏羅所管。復有八明妃。所謂目精妙白君白觀一髻金顏名
【現代漢語翻譯】 現代漢語譯本： 嗡（合音）誐里（二合）恨𧹞（二合）睹睹瑟吒（二合引）娑嚩羅（引）娑賽（引）你也（二合引）娑補怛羅（二合）那（引）里（引）娑嚩（二合）惹乃（引）娑彌（引）哆（引）度波末鄰補瑟波（二合）尾隸（引）波難左部昝睹惹也（二合）伽覽（二合）睹閉挽睹再鑁昧（引）怛啰焰（二合引）彌劍（引）悉弟彌𤚥（引）禰扇睹𪾼鑁睹藥薩里嚩（二合）你拏（引）左啰（引）𧹞（引）迦嚕（引）怛也（二合）惹娑覽（二合）末鄰迦里摩（二合）迦（引）里焰（二合）。
《妙臂菩薩所問經》卷第三 大正藏第 18 冊 No. 0896 《妙臂菩薩所問經》
《妙臂菩薩所問經》卷第四
西天譯經三藏朝散大夫試鴻臚少卿傳教大師臣法天奉 詔譯
分別諸部分第十一
複次，我現在於持明藏（dhāraṇī-piṭaka，陀羅尼藏）。分別佛、菩薩等，乃至諸部所說的真言（mantra）印契（mudrā）等。如來所說的三俱胝（koṭi，千萬）五洛叉（laksha，十萬）真言，及說明主名字，故名持明藏。又觀自在菩薩（Avalokiteśvara）亦說三俱胝五洛叉真言。而此部中真言主名曰馬首（Hayagriva）。亦說自部種種曼拏羅（maṇḍala，壇城）名字。復有七真言主。此一一真言主皆十二臂，或六臂或四臂，持不空罥索（Amoghapāśa）隨意變現。或四面頭戴寶冠，以如意寶而為莊嚴。光明晃耀如日照世。此等真言主並是馬首曼拏羅所管。復有八明妃。所謂目精、妙白、君白、觀、一髻（Eka-jaṭā）、金顏名。
【English Translation】 English version: Oṃ agarī hūṃ ṭuṭṭhe ṣṭa svāhā rasaaye yasaputrā nāri svāhā janaiḥ samitā dhūpa malin puṣpe vire vāma ca bhūta jaya ghāṇe tu pe vāṃ me trayāmi kīṃ siddhi me nādi śāṃtu ṣṭu vāṃtu yakṣa sarva nīṇā cāra hūṃ karuṇātya jaso malin kari makāri hūṃ.
The Sutra Requested by Bāhu-śrī Bodhisattva, Volume 3 Taisho Tripitaka Volume 18 No. 0896 The Sutra Requested by Bāhu-śrī Bodhisattva
The Sutra Requested by Bāhu-śrī Bodhisattva, Volume 4
Translated by Dharma-deva, Minister of the Honglu Temple and Great Master who Transmits Teachings, under Imperial Decree, from the Western Heaven Translation Tripitaka.
Chapter Eleven: Distinguishing the Various Sections
Furthermore, I will now, within the Dhāraṇī-piṭaka (collection of mantras), distinguish between the mantras and mudrās (seals) spoken by the Buddhas, Bodhisattvas, and various other sections. The Tathāgata (Thus Come One) spoke of three koṭis (ten millions) and five lakshas (hundred thousands) of mantras, and explaining the names of the chief deities, hence it is called the Dhāraṇī-piṭaka. Moreover, Avalokiteśvara (the Bodhisattva Who Observes the Sounds of the World) also spoke of three koṭis and five lakshas of mantras. And the chief mantra deity in this section is named Hayagrīva (Horse-Neck). It also speaks of the names of various maṇḍalas (sacred diagrams) belonging to its own section. There are also seven chief mantra deities. Each of these chief mantra deities has twelve arms, or six arms, or four arms, holding the Amoghapāśa (Unfailing Lasso) and manifesting transformations at will. Some have four faces and wear jeweled crowns on their heads, adorned with cintāmaṇi jewels (wish-fulfilling jewels). Their light shines brilliantly like the sun illuminating the world. These chief mantra deities are all governed by the Hayagrīva maṇḍala. There are also eight vidyādhara consorts (wisdom-holding consorts), namely: Netra-viśuddha, Śukla-śrī, Kumāra-śukla, Avalokana, Eka-jaṭā (One-Hair-Knot), and Suvarṇa-varṇa.
稱苾芻俱胝。此等皆是蓮花部明妃。亦說七俱胝真言。並種種曼拏羅及諸手印。為利益一切貧窮眾生。及摧伏一切作障潛行鬼類。復有十七真言王六十四眷屬。又有八大心明王。又有諸大忿怒明王。甘露軍拏利明王。最勝明王。大福德明王等。我此部名曰廣大金剛族說八洛叉真言。復有大神名半支迦。說二十千真言。彼神有妃名彌伽羅。說十千真言。亦名半支迦部。復有大神名摩尼跋陀羅。說一洛叉真言。又有財主說三洛叉真言名摩尼部。復有一切天人阿修羅等信佛者。即于佛前說無量真言。此等散入諸部。或有入我大金剛部者。或有入大蓮花部者。或有入阿閦毗也(二合)部者。或入半支迦部者。或入摩尼部者。如是或入非部所攝。如上所說種種真言之教。於此五部之內。諸有行人並可修行。
複次世尊所說。有內勝最上妙寶。又復於此流出究竟法寶。從此轉生八大丈夫不退眾寶。如是三寶於三界中。最尊最勝為大福田。是故行人慾得滅罪生福。及本尊現前速成悉地者。于唸誦時先應歸命如是三寶。若有持誦我金剛部中真言者。初應歸命三寶。次復先稱那謨室戰拏。跋折啰皤拏曳。摩訶藥叉細那缽怛曳。然後即誦真言。其蓮花部亦然。半支迦部摩尼部亦爾。
複次持誦行人于持誦時。必先歸命三寶。次
【現代漢語翻譯】 現代漢語譯本：稱作苾芻俱胝（Bhikkhu Koti）。這些都是蓮花部的明妃。也宣說了七俱胝（Sapta Koti）真言，以及種種曼拏羅（Mandala）和各種手印，爲了利益一切貧窮眾生，以及摧伏一切作障潛行的鬼類。又有十七真言王和六十四眷屬，又有八大心明王，又有諸大忿怒明王，甘露軍拏利明王（Amrita Kundali），最勝明王，大福德明王等。我此部名為廣大金剛族，宣說八洛叉（Laksha）真言。又有大神名叫半支迦（Pancika），宣說二十千真言。這位神有妃子名叫彌伽羅（Meghala），宣說一萬真言，也稱為半支迦部。又有大神名叫摩尼跋陀羅（Manibhadra），宣說一百萬真言。又有財主宣說三百萬真言，名為摩尼部。又有一切天人阿修羅等信仰佛陀的人，就在佛前宣說無量真言。這些真言分散進入各個部，或者有進入我的大金剛部的，或者有進入大蓮花部的，或者有進入阿閦毗也（Akshobhya）部的，或者進入半支迦部的，或者進入摩尼部的。像這樣，或者進入非部所攝的。如上所說種種真言的教法，在這五部之內，所有修行人都可以修行。 其次，世尊所說，有內在殊勝最上的妙寶，又從此流出究竟的法寶，從此轉生八大丈夫不退的眾寶。像這樣，三寶在三界中，最尊最勝，是大福田。所以修行人想要滅罪生福，以及本尊現前迅速成就悉地（Siddhi），在念誦時，首先應當歸命如是三寶。如果有持誦我金剛部中真言的人，最初應當歸命三寶，其次先稱念『那謨室戰拏（Namo Shanda），跋折啰皤拏曳（Vajrapanaye），摩訶藥叉細那缽怛曳（Mahayaksha Senapataye）』，然後就誦真言。蓮花部也是這樣，半支迦部、摩尼部也是這樣。 其次，持誦的修行人在持誦時，必須先歸命三寶。
【English Translation】 English version: They are called Bhikshu Koti (Bhikkhu Koti). These are all consorts of the Lotus Family. The mantra of Sapta Koti (Seven Crores) is also taught, along with various Mandalas (Mandala) and various hand gestures, for the benefit of all impoverished beings, and to subdue all obstructing and lurking ghosts. There are also seventeen Mantra Kings and sixty-four attendants, as well as eight great Heart Vidyarajas, and various great Wrathful Vidyarajas, such as Amrita Kundali (Nectar Vase Vidyaraja), the Supreme Victorious Vidyaraja, and the Great Fortune Vidyaraja. This family of mine is called the Great Vajra Clan, which teaches eight Laksha (hundred thousand) mantras. There is also a great deity named Pancika (Pancika), who teaches twenty thousand mantras. This deity has a consort named Meghala (Meghala), who teaches ten thousand mantras, and is also called the Pancika Family. There is also a great deity named Manibhadra (Manibhadra), who teaches one million mantras. There are also wealthy lords who teach three million mantras, called the Mani Family. Furthermore, all gods, humans, asuras, and others who believe in the Buddha recite immeasurable mantras before the Buddha. These mantras are scattered into various families, some entering my Great Vajra Family, some entering the Great Lotus Family, some entering the Akshobhya (Akshobhya) Family, some entering the Pancika Family, and some entering the Mani Family. Thus, some may enter those not included in these families. The teachings of various mantras as described above can be practiced by all practitioners within these five families. Furthermore, the Blessed One has said that there is an inner, supreme, and most excellent jewel, and from this flows the ultimate Dharma jewel, and from this are born the eight great heroes, the indestructible assembly of jewels. Thus, the Three Jewels are the most venerable and supreme in the three realms, being a great field of merit. Therefore, if practitioners wish to eradicate sins and generate blessings, and for the deity to appear before them and quickly attain Siddhi (Siddhi), they should first take refuge in these Three Jewels when reciting. If there are those who recite mantras from my Vajra Family, they should first take refuge in the Three Jewels, and then recite 'Namo Shanda (Namo Shanda), Vajrapanaye (Vajrapanaye), Mahayaksha Senapataye (Mahayaksha Senapataye),' and then recite the mantra. The same applies to the Lotus Family, the Pancika Family, and the Mani Family. Furthermore, practitioners who recite mantras must first take refuge in the Three Jewels when reciting.
復歸命本部明主。然可持誦本修真言。若是行人不歸信佛。又復唯信辟支聲聞等法。信既不足及更內心。常懷慳吝嫉妒者。不得執持我教所說大跋折羅。
復有比丘比丘尼優婆塞優婆夷等。以邪見謗此大乘妙真言教。言非正說是魔所說。我說此人是大愚癡。復謂我大金剛手是藥叉類。非實本宗不肯信禮。乃至復不信禮諸大菩薩。若或持誦我妙真言者。非久之間必招自損。何以故然佛菩薩等。豈有噁心損惱有情。但緣部內一切眷屬諸鬼神等。見此癡人執我大金剛族大跋折羅。兼持誦我教妙真言者。彼諸眷屬即當瞋目視之。乃至破壞身命。若有四眾修行行人。常時讀誦方廣大乘之教。又能為諸有情分別解說。具大精進轉不退輪。一心趣向無上菩提者。當知是人持誦我教。必定速得意樂成就。
複次我已前說佛菩薩等種種真言之教。汝應專心信受勿生疑念。我今復更為汝。說彼世間出世間外道。及天人魔梵等真言之教。汝當諦聽。大自在天說十俱胝真言。那羅延天說三十千真言。大梵天說六十千真言。日天說二洛叉真言。帝釋天眾說一十八千真言。贊尼迦說八千真言。火天說三千七百真言。俱尾啰說三千真言。諸龍王說五千真言。鬼主說十二千真言。護世四大天王共說四洛叉真言。阿修羅王說二洛叉真言。忉利
【現代漢語翻譯】 現代漢語譯本：迴歸到根本的自性，明白主宰。因此可以受持讀誦根本的修行真言。如果修行人不歸依、不相信佛，又只相信辟支佛（Pratyekabuddha，獨覺佛）和聲聞（Śrāvaka，聽聞佛法而悟道的修行者）等法，信心不足，內心又常常懷有慳吝和嫉妒，就不能執持我教所說的大跋折羅（Mahavajra，金剛杵）。
又有比丘（Bhikṣu，出家男眾）、比丘尼（Bhikṣuṇī，出家女眾）、優婆塞（Upāsaka，在家男居士）、優婆夷（Upāsikā，在家女居士）等，以邪見誹謗這大乘微妙真言教法，說這不是正法，是魔所說的。我說這種人是大愚癡。又說我大金剛手（Vajrapāṇi，執金剛菩薩）是藥叉（Yakṣa，夜叉）之類，不是真正的本宗，不肯信奉禮敬，甚至不信奉禮敬諸大菩薩。如果有人受持讀誦我的微妙真言，不久之後必定招致自身的損害。為什麼呢？佛菩薩等，難道會有噁心去損害惱亂有情眾生嗎？只是因為部內的一切眷屬諸鬼神等，見到這個愚癡的人執持我的大金剛族的大跋折羅，又受持讀誦我教的微妙真言，那些眷屬就會瞋目而視，甚至破壞他的身命。如果有四眾（比丘、比丘尼、優婆塞、優婆夷）修行人，常常讀誦方廣大乘的教法，又能為諸有情眾生分別解說，具足大精進，轉不退轉的法輪，一心趣向無上菩提，應當知道這個人受持讀誦我的教法，必定迅速得到意樂成就。
再次，我以前已經說了佛菩薩等種種真言的教法，你們應當專心信受，不要產生懷疑。我現在再為你們說那些世間、出世間外道，以及天人、魔、梵等真言的教法，你們應當仔細聽。大自在天（Maheśvara，濕婆神）說十俱胝（Koti，一千萬）真言，那羅延天（Nārāyaṇa，毗濕奴神）說三萬真言，大梵天（Mahābrahmā，梵天）說六萬真言，日天（Sūrya，太陽神）說二十萬真言，帝釋天（Indra，因陀羅）眾說一萬八千真言，贊尼迦（未考證）說八千真言，火天（Agni，阿耆尼）說三千七百真言，俱尾啰（Kuvera，俱毗羅）說三千真言，諸龍王說五千真言，鬼主（未考證）說一萬二千真言，護世四大天王共說四十萬真言，阿修羅王（Asura，阿修羅）說二十萬真言，忉利（未考證）
【English Translation】 English version: Return to the fundamental nature and understand the master. Therefore, one can uphold and recite the fundamental practice mantra. If a practitioner does not take refuge in or believe in the Buddha, and only believes in the teachings of Pratyekabuddhas (獨覺佛, Solitary Buddhas) and Śrāvakas (聲聞, Hearers) and other such teachings, lacking sufficient faith and constantly harboring stinginess and jealousy in their hearts, they are not allowed to hold the Mahavajra (大跋折羅, Great Vajra Scepter) as taught by my teachings.
Furthermore, if there are Bhikṣus (比丘, Monks), Bhikṣuṇīs (比丘尼, Nuns), Upāsakas (優婆塞, Male Lay Devotees), Upāsikās (優婆夷, Female Lay Devotees), etc., who, with wrong views, slander this Great Vehicle's wonderful true mantra teachings, saying that it is not the true Dharma but is spoken by demons, I say that such a person is greatly foolish. And if they say that I, the Great Vajrapāṇi (大金剛手, Vajrapani Bodhisattva), am a Yakṣa (藥叉, Yaksha) and not of the true lineage, refusing to believe and revere, and even refusing to believe and revere the Great Bodhisattvas, if someone upholds and recites my wonderful mantra, before long they will surely bring harm upon themselves. Why is this so? Do the Buddhas and Bodhisattvas have evil intentions to harm and trouble sentient beings? It is only because all the retinue of spirits and deities within the lineage, seeing this foolish person holding the Great Vajra of my Great Vajra family and also upholding and reciting the wonderful mantras of my teachings, those retinue will glare at them with anger, even destroying their body and life. If there are practitioners among the four assemblies (monks, nuns, male lay devotees, and female lay devotees) who constantly read and recite the teachings of the expansive Great Vehicle, and can also explain and expound them for sentient beings, possessing great diligence and turning the irreversible wheel of Dharma, single-mindedly striving towards unsurpassed Bodhi, know that such a person upholding and reciting my teachings will surely quickly attain the joy of accomplishment.
Furthermore, I have previously spoken of the teachings of various mantras of Buddhas and Bodhisattvas. You should wholeheartedly believe and accept them, and not give rise to doubts. Now I will again speak to you of the mantras of worldly and unworldly heretics, as well as devas, humans, demons, and Brahmas. You should listen carefully. Maheśvara (大自在天, Shiva) speaks of ten Koti (俱胝, ten million) mantras, Nārāyaṇa (那羅延天, Vishnu) speaks of thirty thousand mantras, Mahābrahmā (大梵天, Brahma) speaks of sixty thousand mantras, Sūrya (日天, Sun God) speaks of two hundred thousand mantras, the assembly of Indra (帝釋天, Indra) speaks of eighteen thousand mantras, Zanijia (贊尼迦, Unverified) speaks of eight thousand mantras, Agni (火天, Fire God) speaks of three thousand seven hundred mantras, Kuvera (俱尾啰, Kubera) speaks of three thousand mantras, the Dragon Kings speak of five thousand mantras, the Lord of Ghosts (鬼主, Unverified) speaks of twelve thousand mantras, the Four Great Heavenly Kings who protect the world speak of four hundred thousand mantras together, the Asura King (阿修羅王, Asura) speaks of two hundred thousand mantras, Daoli (忉利, Unverified)
天主說二洛叉真言。如是天等各各具說種種真言印契。並曼拏羅儀軌等。可依法受持。若違本教。不唯真言不得成就。亦乃自招過咎。
妙臂菩薩所問經說八法分第十二
複次成就之法總有八種。所謂成真言法。成長年法。藥成就法。出伏藏法。入修羅宮法。合成金法。土成金法。成無價寶法。此之八法說為三品。成真言成長年入修羅宮。此三為上品。成無價寶出伏藏土成金。此三為中品。合成金藥成就此二為下品。若復有情智慧過人及有戒德。亦復樂修大乘之法。如是之人可求上品。若復有情雖具修行。未息貪慾可求中品。若復有情在愚癡者必求下品。諸有行人雖備受貧苦恒所不足者。應求中品不應求下品。若欲獲得八法種種成就者。當須修福以為資持。若有福者求人天快樂。及一切愛樂延長壽命。威力特尊端正聰明法皆成就。若有行人不戀世樂愛樂修行。於三寶尊常在心念。真言法則恒具修持。復于唸誦未嘗間斷。如是之人必能成就。及滅罪障解脫諸苦。又復能于現在及彼未來成諸快樂。唯佛所說真言威力更無異法。譬如天火下降及降霜雹。能傷草木無所免避。真言威力。能摧苦惱及諸罪障亦復如是。又如劫樹能滿有情一切意願。真言之力能與有情一切悉地。及以富貴色力長壽亦復如是。又復菩薩觀
【現代漢語翻譯】 現代漢語譯本 天主（Deva）說二洛叉（Laksha）真言。諸如天等（Devas）各自宣說種種真言（mantra）、印契（mudra），以及曼拏羅（mandala）儀軌等，可以依法受持。若違背本教，不僅真言不得成就，也會自招過錯。
妙臂菩薩（Bhadrapani Bodhisattva）所問經說八法分第十二
其次，成就之法總共有八種。即成就真言法、成長年法、藥成就法、出伏藏法、入修羅宮法、合成金法、土成金法、成無價寶法。這八法分為三品。成真言、成長年、入修羅宮，這三者為上品。成無價寶、出伏藏、土成金，這三者為中品。合成金、藥成就，這二者為下品。如果有的眾生智慧過人且有戒德，又樂於修習大乘之法，這樣的人可以求上品。如果有的眾生雖然修行，但未能止息貪慾，可以求中品。如果有的眾生愚癡，必定求下品。諸位修行人，即使備受貧苦，經常感到不足，也應求中品，不應求下品。若想獲得八法種種成就，應當修福作為資糧。若有福德之人，可以求人天快樂，以及一切愛樂，延長壽命，威力特尊，端正聰明，一切法皆能成就。若有修行人不貪戀世間快樂，喜愛修行，對三寶（Buddha, Dharma, Sangha）常在心念，真言法則恒常修持，又對唸誦未曾間斷，這樣的人必定能夠成就，滅除罪障，解脫諸苦。又能于現在及未來成就諸種快樂。只有佛所說的真言威力，再沒有其他法門可以相比。譬如天火下降，以及降下霜雹，能傷害草木，無所免避，真言的威力，能摧毀苦惱以及各種罪障，也是如此。又如劫樹（Kalpavriksha），能滿足有情一切意願，真言的力量能給予有情一切悉地（siddhi），以及富貴、色力、長壽，也是如此。菩薩（Bodhisattva）觀察
【English Translation】 English version The Deva (Heavenly being) speaks the two Laksha (hundred thousand) mantras. Thus, the Devas (heavenly beings) each speak various mantras, mudras (seals), and mandala rituals, which can be received and practiced according to the Dharma. If one violates the original teachings, not only will the mantra not be accomplished, but one will also bring about one's own faults.
The Sutra Spoken by Bhadrapani Bodhisattva on the Eight Dharmas, Chapter Twelve
Furthermore, there are eight kinds of methods for accomplishment in total. These are: the method of accomplishing mantras, the method of prolonging life, the method of accomplishing medicine, the method of extracting hidden treasures, the method of entering the Asura palace, the method of synthesizing gold, the method of turning earth into gold, and the method of accomplishing priceless treasures. These eight methods are divided into three grades. Accomplishing mantras, prolonging life, and entering the Asura palace are the superior grade. Accomplishing priceless treasures, extracting hidden treasures, and turning earth into gold are the middle grade. Synthesizing gold and accomplishing medicine are the inferior grade. If there are sentient beings who are exceptionally intelligent and have moral discipline, and who also enjoy practicing the Mahayana Dharma, such people can seek the superior grade. If there are sentient beings who, although practicing, have not ceased their greed, they can seek the middle grade. If there are sentient beings who are foolish, they must seek the inferior grade. Those practitioners who, even though suffering from poverty and constantly lacking, should seek the middle grade and not the inferior grade. If one wishes to obtain various accomplishments of the eight methods, one should cultivate blessings as resources. If one has blessings, one can seek the happiness of humans and gods, as well as all kinds of love and joy, prolong life, have special power and honor, be upright and intelligent, and accomplish all dharmas. If there are practitioners who do not crave worldly pleasures, love practicing, constantly keep the Three Jewels (Buddha, Dharma, Sangha) in mind, constantly practice the mantra methods, and never interrupt their recitations, such people will surely be able to accomplish, eliminate sins and obstacles, and be liberated from all sufferings. Moreover, they will be able to achieve all kinds of happiness in the present and future. Only the power of the mantras spoken by the Buddha is unparalleled by any other method. Just as heavenly fire descends and frost and hail fall, harming plants and trees without exception, so too is the power of mantras able to destroy suffering and all kinds of sins and obstacles. Furthermore, just as the Kalpavriksha (wish-fulfilling tree) can fulfill all the wishes of sentient beings, so too can the power of mantras grant sentient beings all siddhis (accomplishments), as well as wealth, strength, beauty, and longevity. Moreover, the Bodhisattva observes
諸有情。或遭王難或水火難。乃至賊盜劫殺之難。一切怖畏苦惱逼身。菩薩於是即自變身。為真言王種種色相。救濟有情令得解脫。又復有情雖處居家愛著妙境。于真言法及彼儀軌。雖則日有持誦。且非猛利精進。于久久時乃成先行之數。先行滿已或驗現前。乃於是時方離五欲具戒清凈。入于靜室更誦真言滿一洛叉。然後不久即得所樂悉地。
複次行人于持誦時或悉地時。入曼拏羅近諸賢聖。既修是法要須清凈。澡浴之法先以凈水。調和凈土遍涂其身。然後入大水中隨意洗浴。凈手足已或面東或面西。蹲踞而坐作護身法。即以右手取水遍灑其身。不得令水有聲。復以右手取水一掌。掌中之水勿令有沫。乃誦真言咒掌中水三遍吸三吸。亦勿令有聲。然後用水以大指拭口兩遍。及灑身上以為護身。如后忽覺齒中有其磣穢。又以手觸或即欬嗽洟唾。或即覺氣逆噦。更須如前咒水吸水拭口漱口。澡浴畢已即入靜室。此後不得輒與人語。除助伴外應是男女在家出家之者。及外道婆羅門凈行之者。童子童女及復耆年。乃至諸不男等。如是人等。悉不得共相言語及相觸著。若相觸著。又須同前洗浴及拭口漱口。若有行人恒樂清凈。澡浴其身及樂持誦。及於有情普皆憐愍。亦不於他利養心生貪愛。乞食自居修真言行。如是之人妙
【現代漢語翻譯】 現代漢語譯本 諸位有情（zhū yǒu qíng，指一切有情眾生），或許遭遇王難（wáng nàn，指來自國王或政府的災難），或許遭遇水難或火難，乃至遭遇盜賊搶劫殺害的災難，一切的恐懼和苦惱逼迫身心。菩薩（pú sà，指立志成佛的修行者）於是在這個時候就化現自身，成為真言王（zhēn yán wáng，指咒語之王）的種種色相，救濟有情眾生，使他們得到解脫。 又有一些有情眾生，雖然身處居家，貪戀美好的事物，對於真言法（zhēn yán fǎ，指密教的咒語和修行方法）以及相關的儀軌，雖然每天都有持誦，但是並不猛烈精進，經過很長的時間才完成先行的數量。先行圓滿之後，或許會有驗相顯現，在這個時候才離開五欲（wǔ yù，指色、聲、香、味、觸五種慾望），具足戒律，清凈身心，進入靜室，再次誦持真言滿一百萬遍，然後不久就能得到所希望的成就（悉地，xī dì，指成就）。 再次，修行人在持誦的時候，或者在成就的時候，進入曼拏羅（màn ná luó，指壇城），親近諸位賢聖。既然修習這個法，就必須清凈。洗浴的方法是，先用凈水調和凈土，遍涂全身，然後進入大水中隨意洗浴。洗凈手腳之後，或者面向東方，或者面向西方，蹲踞而坐，作護身法。用右手取水遍灑全身，不要讓水發出聲音。再用右手取一掌水，掌中的水不要有泡沫，然後誦持真言咒語對著掌中的水三遍，吸三口水，也不要讓水發出聲音。然後用水用大拇指擦拭嘴唇兩遍，以及灑在身上，作為護身。如果之後忽然覺得牙齒中有污穢，又用手觸控，或者咳嗽、流鼻涕、吐痰，或者覺得氣逆打嗝，就必須像之前一樣咒水、吸水、擦拭嘴唇、漱口。洗浴完畢之後，就進入靜室。此後不得隨便與人說話，除了助手之外，無論是男女、在家或出家之人，以及外道婆羅門（wài dào pó luó mén，指佛教以外的修行者）的凈行之人，童男童女以及年老之人，乃至各種不男之人等等，這些人都不可以互相說話和互相接觸。如果互相接觸了，又必須像之前一樣洗浴以及擦拭嘴唇漱口。如果有修行人一直喜歡清凈，洗浴身體，喜歡持誦，並且對於有情眾生普遍都憐憫，也不對於他人的利養心生貪愛，乞食自給，修習真言行，這樣的人非常殊妙。
【English Translation】 English version All sentient beings, perhaps encountering the calamity of kings (wáng nàn, referring to disasters from the king or government), or the calamity of water or fire, even the calamity of robbery and murder by thieves, all fears and sufferings oppress the body and mind. The Bodhisattva (pú sà, referring to a practitioner who aspires to become a Buddha) then transforms himself into various forms of the Mantra King (zhēn yán wáng, referring to the king of mantras), rescuing sentient beings and enabling them to attain liberation. Furthermore, some sentient beings, although living at home and attached to wonderful things, while reciting the Mantra Dharma (zhēn yán fǎ, referring to the mantras and practices of Esoteric Buddhism) and its related rituals daily, are not vigorous and diligent. After a long time, they complete the required number of preliminary practices. After the preliminary practices are completed, perhaps signs of accomplishment will appear. At this time, they renounce the five desires (wǔ yù, referring to the five desires of form, sound, smell, taste, and touch), fully uphold the precepts, purify their body and mind, enter a quiet room, and recite the mantra again one million times. Then, before long, they will attain the desired Siddhi (xī dì, referring to accomplishment). Furthermore, when practitioners are reciting mantras or at the time of accomplishment, they enter the Mandala (màn ná luó, referring to the sacred circle or altar), and draw near to the virtuous and holy ones. Since practicing this Dharma, purity is essential. The method of bathing is to first mix pure water with clean earth and apply it all over the body, then enter a large body of water and bathe as desired. After washing hands and feet, either facing east or facing west, squat and sit, performing the protective rituals. Take water with the right hand and sprinkle it all over the body, without making any noise. Then take a palmful of water with the right hand, ensuring there are no bubbles in the water. Then recite the mantra over the water in the palm three times, and sip the water three times, also without making any noise. Then use the water to wipe the mouth twice with the thumb, and sprinkle it on the body for protection. If later one suddenly feels dirtiness in the teeth, and touches it with the hand, or coughs, sneezes, or spits, or feels hiccups due to reversed Qi, one must, as before, consecrate water, sip water, wipe the mouth, and rinse the mouth. After bathing, enter the quiet room. After this, one must not casually speak to others, except for assistants, whether male or female, lay or monastic, as well as pure practitioners of other paths, Brahmins (wài dào pó luó mén, referring to practitioners outside of Buddhism), young boys and girls, and even the elderly, and various eunuchs, etc. Such people must not speak to each other or touch each other. If they touch each other, they must again bathe and wipe the mouth and rinse the mouth as before. If a practitioner always delights in purity, bathes the body, delights in reciting mantras, and has universal compassion for sentient beings, and does not generate greed for the offerings of others, begs for food to sustain themselves, and practices the Mantra path, such a person is truly wonderful.
陀羅尼自然獲得。
複次行人若求悉地。于唸誦時或有人來。奉施上妙衣服金銀珍寶。裝嚴騎乘涂香燒香。乃至飲食及一切樂具。或多或少悉不得受。
複次行人求成就時。凡是大小便利畢已。一一併須依法。用其水土重重揩洗以求清凈。若其不食斯最為上。免使觸穢薰于賢聖。
複次行人將求成就。慮其罪障不獲現前。即須預前重重唸誦伸其懺悔。譬如夏熱之時風搖眾樹。木相揩故火遂生著。功用不加自焚眾草。如諸行人以精進風搖凈戒樹。生唸誦火焚燒罪草亦復如是。又如冬時雪自凝積。日所照故雪自消散。行人清凈戒日舒光。罪雪盡消亦復如是。又如室中千年黑闇。一燈倏照黑闇都盡。亦如行人千生之中所積黑業。忽從慧火燃唸誦燈。明力威光爍黑闇業一切都盡。
複次行人持誦修行。乃至護摩由不獲悉地者。當以香泥和于凈砂。或江河邊或泉池側。選其勝處印造成塔滿一洛叉。想同如來舍利之塔。以虔心故行人自無始已來。所作罪障一切消滅。所求真言悉地。乃於今生定獲現前。
複次持誦行人求悉地者。以持戒為根本。然後運菩提心。發精進勇施正勤力。持誦真言常不懈退。于佛菩薩倍生恭信。譬如輪王具足七寶。方理國土而得安靜。持誦行人奉戒清凈。乃至於佛菩薩倍生
【現代漢語翻譯】 現代漢語譯本： 陀羅尼自然獲得。
其次，修行者如果爲了求得成就（悉地，Siddhi），在念誦的時候，如果有人前來供奉上好的衣服、金銀珍寶、裝飾品、坐騎、涂香、燒香，乃至飲食以及一切娛樂用具，無論多少都不能接受。
其次，修行者在求成就的時候，凡是大小便完畢之後，每一次都必須依法，用水和土反覆擦洗以求清凈。如果不吃東西，這是最好的，避免污穢之氣薰染賢聖。
其次，修行者將要求得成就，考慮到罪障可能阻礙成就的顯現，就必須預先反覆唸誦，表達懺悔之意。譬如夏天炎熱的時候，風吹動樹木，樹木互相摩擦，火就因此產生並燃燒起來。即使不特意加力，也能自燃眾草。如同修行人以精進之風搖動清凈戒律之樹，生起唸誦之火焚燒罪惡之草，也是如此。又如冬天的時候，雪自然凝結堆積，太陽照耀，雪自然消散。修行人清凈戒律的太陽舒放光明，罪惡之雪全部消散，也是如此。又如房間里有千年的黑暗，一盞燈突然照亮，黑暗全部消失。也如同修行人千生之中所積累的黑色業障，忽然從智慧之火燃起唸誦之燈，明亮的力量和威光照耀，黑色業障全部消失。
其次，修行者持誦修行，乃至進行護摩（Homa，一種祭祀儀式），如果不能獲得成就，應當用香泥和凈砂混合，在江河邊或泉池旁，選擇好的地方印造成塔，數量達到一百萬個。觀想這些塔如同如來的舍利塔。因為虔誠的緣故，修行人從無始以來所作的罪障全部消滅，所求的真言成就，就在今生必定獲得顯現。
其次，持誦真言的修行者如果要求得成就，以持戒為根本，然後發起菩提心（Bodhi-citta，為利益一切眾生而求證悟的心），發精進勇猛之心，施予正當的勤奮之力，持誦真言常常不懈怠退縮，對於佛菩薩倍加恭敬和信任。譬如轉輪王（Chakravartin，擁有統治世界的理想君主）具足七寶，才能治理國土而得到安定。持誦真言的修行人奉行戒律清凈，乃至於對佛菩薩倍加恭敬和信任。
【English Translation】 English version: Dharani (mantric incantation) is naturally obtained.
Furthermore, if a practitioner seeks Siddhi (accomplishment), during the time of recitation, if someone comes to offer excellent clothes, gold, silver, precious jewels, ornaments, riding vehicles, scented paste, incense, even food and drink and all kinds of entertainment, whether much or little, they must not accept them.
Furthermore, when a practitioner seeks accomplishment, after finishing major or minor bodily functions, each time they must follow the Dharma, using water and earth to repeatedly wash and scrub to seek purity. If one does not eat, this is the best, avoiding the defilement from tainting the virtuous and holy.
Furthermore, when a practitioner is about to seek accomplishment, considering that karmic obstacles may prevent its manifestation, they must beforehand repeatedly recite and express repentance. For example, in the heat of summer, the wind shakes the trees, and the trees rub against each other, so fire is produced and ignites. Even without adding effort, it can spontaneously burn the grasses. Just as practitioners use the wind of diligence to shake the tree of pure precepts, generating the fire of recitation to burn the weeds of sin, it is the same. Also, like in winter when snow naturally accumulates, and when the sun shines, the snow naturally melts. When the practitioner's sun of pure precepts radiates light, the snow of sin completely melts away, it is also the same. Also, like a room with a thousand years of darkness, when a lamp is suddenly lit, all the darkness disappears. It is also like the black karma accumulated by a practitioner over thousands of lifetimes, suddenly from the fire of wisdom, the lamp of recitation is lit, the bright power and majestic light shine, and all the black karma completely disappears.
Furthermore, if a practitioner practices recitation, even performing Homa (a ritual offering to fire), and still does not obtain Siddhi, they should mix fragrant mud with pure sand, either by a riverbank or a spring, and choose a good place to mold and create stupas (a mound-like or hemispherical structure containing relics), reaching one hundred thousand. Visualize these stupas as being like the stupas of the relics of the Tathagata (another name for the Buddha). Because of sincere devotion, all the sins committed by the practitioner since beginningless time are completely eliminated, and the Siddhi of the mantra they seek will definitely manifest in this lifetime.
Furthermore, if a practitioner who recites mantras seeks Siddhi, they should take upholding precepts as the foundation, then generate Bodhi-citta (the mind of enlightenment), develop a spirit of diligence and courage, apply proper effort, recite mantras constantly without laziness or retreat, and have increased respect and faith in the Buddhas and Bodhisattvas. For example, a Chakravartin (universal monarch) possesses the seven treasures, and can then govern the country and obtain peace. A practitioner who recites mantras upholds precepts purely, and thus has increased respect and faith in the Buddhas and Bodhisattvas.
恭信。若具此者息滅罪障當獲悉地。
複次行人修先行法以多為勝。持誦數滿然作護摩。以護摩故即得本尊歡喜。是故行人于所求事。即得意樂成就。若復行人作攝喜人法者。意有所樂。乃至極遠迨百由旬。自彼來者皆是藥叉婦女。若復有人慾成就藥叉女者。設得悉地非是殊勝。譬如世人炫賣女色與人為欲。本求財寶不求余故。彼藥叉女亦復如是。變于身形求行人所。承事供給一切不違。本非情愛。但以真言力之所攝故。其藥叉女來事行人。雖即共居事無違者。然噁心恒在常伺其短。候得過失即便損害。有愚癡者。而為欲故求此悉地。不唯自犯邪行之過。亦乃上違諸佛菩薩辟支聲聞一切聖賢四大願心。孰有智人坦作斯過。所有一切天人阿修羅夜叉及龍乾闥婆。乃至部多並諸鬼類。以信重佛故為利益故。於世尊前自說本明乞佛證許。佛以悲願一切攝受。又復世尊為于未來一切有情無主無依。分別解說修真言行。使得上中及下三品之果。上品果者得神通。入修羅窟隱身自在。及變身為藥叉女夫主。或成聖藥。或即變身為密跡等。或作鬼國之主。或現忿怒之相。降諸鬼神及一切宿曜等。中品者為求長年。或求愛重或求貴位或求財富。下品者以法威力及咒藥力。治諸天龍夜叉一切部多。潛行鬼類作執魅之病。或以咒力治
【現代漢語翻譯】 現代漢語譯本： 恭敬相信。如果具備這種信心，就能息滅罪障，獲得成就（Siddhi，成就）。
再次，修行者修習前行法，以數量多為好。持誦達到一定數量后，然後進行護摩（Homa，火供）。因為護摩的緣故，就能得到本尊（Iṣṭadevatā，個人崇拜的神祇）的歡喜。因此，修行者對於所求的事情，就能如意成就。如果修行者修習攝喜人法，心中有所愛樂，乃至極遠的地方，達到百由旬（Yojana，古印度長度單位）。從那裡來的都是藥叉（Yakṣa，夜叉）婦女。如果有人想要成就藥叉女，即使得到成就，也不是殊勝的。譬如世人炫耀販賣女色，爲了滿足人們的慾望。原本是爲了求取財寶，而不是爲了其他。那些藥叉女也是如此，變化身形來滿足修行者的需求，承事供給一切都不違背。原本不是因為情愛，只是因為真言（Mantra，咒語）的力量所攝持的緣故。那些藥叉女來侍奉修行者，即使共同居住，事情沒有違背的，然而噁心恒常存在，常常伺機尋找修行者的缺點。等到有機會，就加以損害。有些愚癡的人，因為慾望的緣故，求取這種成就。不僅自己犯了邪行的過錯，也違背了諸佛菩薩、辟支佛（Pratyekabuddha，緣覺）、聲聞（Śrāvaka，阿羅漢）一切聖賢的四大願心。哪有智慧的人會犯這種過錯呢？所有一切天人（Deva，天神）、阿修羅（Asura，阿修羅）、夜叉（Yakṣa，夜叉）以及龍（Nāga，龍）、乾闥婆（Gandharva，乾闥婆），乃至部多（Bhūta， भूत，鬼）以及各種鬼類，因為信重佛陀的緣故，爲了利益眾生的緣故，在世尊面前自說本明（Vidya-mantra，明咒），乞求佛陀的證許。佛陀以悲願一切攝受。又世尊爲了未來一切有情（Sattva，眾生）無主無依，分別解說修習真言行，使得上中下三品之果。上品果者，得到神通（Abhijñā，神通），進入修羅窟，隱身自在，以及變身為藥叉女的夫主，或者成為聖藥，或者變身為密跡金剛（Guhyapati，護法神）等，或者作鬼國之主，或者顯現忿怒之相，降伏諸鬼神以及一切星宿等。中品者，爲了求長壽，或者求愛重，或者求貴位，或者求財富。下品者，以法威力以及咒藥力，治療諸天龍夜叉一切部多，潛行鬼類作執魅之病，或者以咒力治療。
【English Translation】 English version: Have respectful faith. If one possesses this, one can extinguish karmic obstacles and attain Siddhi (accomplishment).
Furthermore, for a practitioner performing preliminary practices, doing more is better. After completing the recitation count, then perform Homa (fire offering). Because of the Homa, one will gain the pleasure of the Iṣṭadevatā (personal deity). Therefore, the practitioner will achieve the desired accomplishment in what they seek. If a practitioner performs the practice of attracting people, with affection in mind, even from a great distance, up to a hundred Yojana (ancient Indian unit of distance), those who come from there are all Yakṣa (nature spirits) women. If someone desires to achieve a Yakṣa woman, even if they attain Siddhi, it is not particularly excellent. It is like worldly people flaunting and selling women for the sake of fulfilling people's desires. Originally, they seek wealth and treasures, not anything else. Those Yakṣa women are also like this, transforming their forms to fulfill the practitioner's needs, serving and providing everything without disobedience. Originally, it is not because of love, but because they are controlled by the power of Mantra (sacred utterance). When those Yakṣa women come to serve the practitioner, even if they live together and nothing is disobeyed, their evil intentions are always present, constantly seeking the practitioner's shortcomings. When they find an opportunity, they will inflict harm. Some foolish people, because of desire, seek this Siddhi. Not only do they commit the fault of engaging in wrong conduct, but they also violate the four great vows of all Buddhas, Bodhisattvas, Pratyekabuddhas (solitary Buddhas), Śrāvakas (disciples), and all sages. What wise person would commit such a fault? All Devas (gods), Asuras (demons), Yakṣas (nature spirits), Nāgas (serpent deities), Gandharvas (celestial musicians), and even Bhūtas (ghosts) and all kinds of ghosts, because of their faith in the Buddha and for the sake of benefiting sentient beings, declare their Vidya-mantra (knowledge mantra) before the World Honored One, requesting the Buddha's approval. The Buddha accepts them all with compassion and vows. Furthermore, the World Honored One, for the sake of all sentient beings in the future who are without a master or refuge, explains the practice of Mantra, enabling them to attain the three grades of results: upper, middle, and lower. Those with the upper grade attain Abhijñā (supernatural powers), enter the Asura cave, become invisible and free, and transform into the husband of a Yakṣa woman, or become a sacred medicine, or transform into Guhyapati (Vajrapani, protector deity), or become the lord of a ghost kingdom, or manifest a wrathful appearance, subduing all ghosts and spirits and all constellations. Those with the middle grade seek longevity, or seek love and respect, or seek noble positions, or seek wealth. Those with the lower grade use the power of Dharma and the power of Mantra and medicine to cure all Devas, Nāgas, Yakṣas, and all Bhūtas, secretly causing diseases of possession by wandering ghosts, or curing them with the power of Mantra.
一切毒。或禁或縛袪一切毒類。或除一切藥毒之病。
又復佛言于諸世間有毒無毒。蛇及眾蟲其類無量。略而言之總有四類。所謂一牙二牙三牙四牙。於此四類分八十種。內二十種舉頭而行。六種住即盤身。十二種雖蠚無毒。十三種為蛇之王。餘外有半蛇半蟲之類。又復有毒蟲之類。所謂蝦蟆蜘蛛及虞馱等。如是之類其數尚多。然此蟲等毒有六種。一者糞毒。糞著於人即便毒發。二者尿毒。尿著人身即便毒發。三者觸毒。隨觸人身即便毒發。四者涎毒。涎所沾人即便毒發。五者眼毒。眼視於人即便毒發。六者牙毒。隨咬之處即便毒發。前所說言蛇四類者毒有深淺。一牙所咬者有一牙痕。此微有毒名之曰傷。二牙所咬者有二牙痕。有血流出名曰血污。三牙所咬有三牙痕。將極所傷名之曰損。此三類者雖毒可救。四牙所咬者有四牙痕。毒疾遍身定趣于死名曰命終。此第四類或承法力而有差者。然諸毒所中。若用藥救不及真言之力。何以故譬如大火興盛。若遇大雨其火便息。大真言力攝其毒類亦復如是。諸有智者善知如是種種諸毒。常時持誦大威真言。與毒共戲無所怖畏。何以故譬如師子與牛共戲亦復如是。複次有天魅阿修羅魅。藥叉魅龍魅。乾闥婆魅餓鬼魅。乃至毗舍遮等種種之魅。或求祭祀或復戲弄或欲殺害。以
【現代漢語翻譯】 現代漢語譯本： 能解一切毒。無論是禁咒還是捆縛，都能祛除一切毒類。或者能解除一切因藥物中毒引起的疾病。
佛陀又說，在世間有毒和無毒的生物，蛇和各種蟲類的數量非常多。概括來說，總共有四類：一牙、二牙、三牙、四牙。這四類又分為八十種。其中二十種是抬起頭行走的，六種是靜止盤繞身體的，十二種即使叮咬也沒有毒，十三種是蛇的王者。其餘的是半蛇半蟲的種類。還有毒蟲的種類，比如蛤蟆、蜘蛛和虞馱等。像這樣的種類還有很多。這些蟲類的毒有六種：一是糞毒，糞便沾到人身上就會發作；二是尿毒，尿液沾到人身上就會發作；三是觸毒，接觸到人身體就會發作；四是涎毒，唾液沾到人身上就會發作；五是眼毒，眼睛看到人就會發作；六是牙毒，咬到的地方就會發作。前面所說的蛇的四類，毒性有深淺。一牙咬到的，只有一個牙印，毒性很輕微，叫做『傷』。二牙咬到的，有兩個牙印，有血流出來，叫做『血污』。三牙咬到的，有三個牙印，將要受到極大的傷害，叫做『損』。這三類雖然有毒，但可以救治。四牙咬到的，有四個牙印，毒性遍佈全身，必定會死亡，叫做『命終』。這第四類，或許憑藉佛法的力量還能痊癒。但是，被各種毒物所傷，如果用藥物救治，不如真言的力量。為什麼呢？比如大火燃燒得很旺盛，如果遇到大雨，火就會熄滅。強大的真言力量懾服毒類也是這樣。有智慧的人，如果能瞭解這些各種各樣的毒，經常持誦大威力的真言，就能與毒共處而不害怕。為什麼呢？比如獅子與牛一起玩耍一樣。另外，還有天魅（Deva，天神）、阿修羅魅（Asura，阿修羅）、藥叉魅（Yaksa，夜叉）、龍魅（Naga，龍）、乾闥婆魅（Gandharva，乾闥婆）、餓鬼魅（Preta，餓鬼），乃至毗舍遮（Pisaca，毗舍遮）等等各種各樣的魅，或者求取祭祀，或者戲弄，或者想要殺害。
【English Translation】 English version: It can resolve all poisons. Whether it's a curse or a binding, it can dispel all kinds of poisons. Or it can eliminate diseases caused by all kinds of drug poisoning.
Furthermore, the Buddha said that in the world there are poisonous and non-poisonous beings, and the number of snakes and various insects is very large. Generally speaking, there are four categories: one-fang, two-fang, three-fang, and four-fang. These four categories are further divided into eighty types. Among them, twenty types walk with their heads raised, six types remain still and coil their bodies, twelve types have no poison even if they bite, and thirteen types are the kings of snakes. The rest are half-snake and half-insect types. There are also types of poisonous insects, such as toads, spiders, and Yudha, etc. There are still many types like these. The poison of these insects has six types: first, fecal poison, which will take effect when feces touch a person's body; second, urine poison, which will take effect when urine touches a person's body; third, touch poison, which will take effect when it touches a person's body; fourth, saliva poison, which will take effect when saliva touches a person's body; fifth, eye poison, which will take effect when the eyes see a person; sixth, tooth poison, which will take effect wherever it bites. The four types of snakes mentioned earlier have different levels of toxicity. Those bitten by one fang have only one fang mark, and the toxicity is very slight, called 'injury'. Those bitten by two fangs have two fang marks, and blood flows out, called 'blood stain'. Those bitten by three fangs have three fang marks, and are about to suffer great harm, called 'damage'. Although these three types are poisonous, they can be cured. Those bitten by four fangs have four fang marks, and the toxicity spreads throughout the body, and they will surely die, called 'death'. This fourth type may be cured by the power of the Dharma. However, if one is injured by various poisons, the power of medicine is not as good as the power of the mantra. Why? For example, if a great fire is burning vigorously, if it encounters heavy rain, the fire will be extinguished. The powerful power of the great mantra subduing the poisonous types is also like this. If wise people can understand these various poisons, and constantly recite the great powerful mantra, they can live with poison without fear. Why? It's like a lion playing with a cow. In addition, there are also Deva (天神) enchantments, Asura (阿修羅) enchantments, Yaksa (夜叉) enchantments, Naga (龍) enchantments, Gandharva (乾闥婆) enchantments, Preta (餓鬼) enchantments, and even Pisaca (毗舍遮) and other various enchantments, either seeking sacrifices, or playing tricks, or wanting to kill.
如是故遊行世間。常啖血肉伺求人過。又復或因瞋故擊捉有情。或因飢餓惱亂有情。或令心亂或歌或舞或喜或悲。或即愁惱或即亂語。作如是等種種異相令人怪笑。即以金剛鉤或甘露忿怒金剛等真言治之即得除差。又有預知彼等諸魅之性及療治法。然可無畏行摧伏事。但以諸佛菩薩所說真言而加臨之。何以故無有諸天真言之力。能破佛菩薩等真言之力。
複次我今更說滅罪之法。若有行人慾修此法者。應就幽深清凈之處成近江河。用香泥和砂造于制底。中安法身妙偈。彼梵天及一切天藥叉持明大仙。乃至迦樓羅乾闥婆部多等類。 若有見者恭信禮拜。一切合掌作如是言。希有希有大慈悲者。愍念一切諸有情等。無依無住作如是事。希有希有微妙行人。愍念有情作如是事。以法威力故彼諸天等或見行人手執光明熾盛大金剛杵。或見手執堅固鐵杵。或見手執猛利大輪。或見手執不空罥索。或見手執三鈷大叉。或見手執鋒利之劍。或見執棒或一鈷叉。或見具執種種器仗殊特可畏。或見面相端嚴殊特。凡有見者歡喜愛樂。彼諸天等乃至部多等。而作是言我等歸命尊者。不久必得持明大仙。乃至下及富貴等事。若有修行如是正法。彼人速獲罪障消滅不受大苦。威耀世間如日出現。我等護持如是行人勿令心亂。乃至當獲如意
【現代漢語翻譯】 現代漢語譯本：因此，這些世間的眾生常常吞噬血肉，伺機尋找他人的過錯。他們有時因為嗔恨而攻擊和捉弄有情眾生，有時因為飢餓而惱亂有情眾生。他們或者使人心神錯亂，或者唱歌跳舞，或者歡喜或者悲傷，或者愁苦惱怒，或者胡言亂語，做出種種怪異的舉動讓人覺得可笑。這時，可以用金剛鉤或者甘露忿怒金剛等真言來治療，就可以消除這些癥狀。還有人預先知道那些鬼魅的性質以及治療方法，所以可以無所畏懼地進行摧伏。但是，應該用諸佛菩薩所說的真言來加持。為什麼呢？因為沒有諸天真言的力量能夠勝過佛菩薩等真言的力量。
再次，我現在要說滅罪的方法。如果有人想要修習這個方法，應該選擇幽深清凈的地方，靠近江河，用香泥和沙子建造制底（佛塔）。在制底中安放法身妙偈。那些梵天以及一切天、藥叉（夜叉，一種神）、持明大仙，乃至迦樓羅（金翅鳥）、乾闥婆（香音神）、部多（鬼）等，如果見到有人恭敬地禮拜，都會合掌說：『稀有啊，稀有啊，大慈悲者！您憐憫一切有情眾生，無依無靠地做這樣的事情。稀有啊，稀有啊，微妙的修行人！您憐憫有情眾生做這樣的事情。』因為佛法的威力，那些諸天等或者看見修行人手執光明熾盛的大金剛杵，或者看見手執堅固的鐵杵，或者看見手執猛利的大輪，或者看見手執不空罥索（一種法器），或者看見手執三鈷大叉，或者看見手執鋒利的劍，或者看見手執棒或者一鈷叉，或者看見拿著種種器仗，非常特殊可畏，或者看見面相端莊殊特。凡是看見的人都歡喜愛樂。那些諸天等乃至部多等，都會說：『我們歸命于尊者，不久必定能夠成為持明大仙，乃至獲得富貴等事。』如果有人修行這樣的正法，這個人迅速獲得罪障消除，不受大苦，威耀世間如同太陽出現。我們護持這樣的修行人，不要讓他心神錯亂，乃至最終獲得如意。
【English Translation】 English version: Therefore, these beings in the world constantly devour flesh and blood, seeking opportunities to find fault with others. Sometimes, due to anger, they attack and torment sentient beings; sometimes, due to hunger, they disturb sentient beings. They may cause mental confusion, or sing and dance, or be joyful or sorrowful, or distressed and annoyed, or speak nonsense, making all sorts of strange gestures that people find ridiculous. At this time, one can use the Vajra Hook or Amrita Wrathful Vajra mantras to treat them, and these symptoms can be eliminated. There are also those who foresee the nature of those demons and the methods of treatment, so they can fearlessly carry out subjugation. However, one should use the mantras spoken by all Buddhas and Bodhisattvas to bless them. Why? Because no heavenly mantra has the power to overcome the power of the mantras of Buddhas and Bodhisattvas.
Furthermore, I will now speak of the method of eliminating sins. If there is a practitioner who wishes to practice this method, they should choose a secluded and pure place near a river, and use fragrant mud and sand to build a Caitya (stupa). In the Caitya, place the wonderful verses of the Dharmakaya (Dharma Body). Those Brahmas, as well as all Devas (gods), Yakshas (a type of spirit), Vidyadharas (great magical immortals), and even Garudas (mythical birds), Gandharvas (celestial musicians), Bhutas (ghosts), etc., if they see someone respectfully prostrating, will all join their palms and say: 'Rare indeed, rare indeed, great compassionate one! You have compassion for all sentient beings, doing such things without reliance or dwelling. Rare indeed, rare indeed, subtle practitioner! You have compassion for sentient beings doing such things.' Because of the power of the Dharma, those Devas, etc., may see the practitioner holding a bright and blazing great Vajra (diamond scepter) in their hand, or see them holding a firm iron club, or see them holding a fierce great wheel, or see them holding an Amogha Pasa (unfailing noose), or see them holding a Trisula (three-pronged spear), or see them holding a sharp sword, or see them holding a staff or a single-pronged spear, or see them holding various weapons, which are especially terrifying, or see their face being especially dignified and unique. All who see them rejoice and love them. Those Devas, etc., and even Bhutas, will say: 'We take refuge in the venerable one, and soon we will surely become Vidyadharas, and even obtain wealth and nobility.' If someone practices such a righteous Dharma, that person will quickly have their sins eliminated, will not suffer great pain, and will illuminate the world like the sun appearing. We will protect such a practitioner, not allowing their mind to be disturbed, and they will eventually obtain wish-fulfillment.
成就。諸梵天等作是語已。皆大歡喜頭面禮足。各乘本坐退散而去。
爾時金剛手菩薩告妙臂菩薩言。妙臂我今所說汝已聽聞。可於世間流傳救度。時妙臂菩薩稟受奉行頂禮而退。即於世間廣為有情流傳宣說。
妙臂菩薩所問經卷第四
【現代漢語翻譯】 現代漢語譯本：成就。諸梵天等說完這些話后，都非常歡喜，以頭面禮拜佛足，各自乘坐原來的座位退散離去。
這時，金剛手菩薩（Vajrapani Bodhisattva）告訴妙臂菩薩（Susiddhi Bodhisattva）說：『妙臂，我現在所說的你已經聽聞，可以在世間流傳救度眾生。』當時，妙臂菩薩接受教誨，恭敬奉行，頂禮後退下，隨即在世間廣為有情眾生流傳宣說。
妙臂菩薩所問經卷第四
【English Translation】 English version: Accomplishment. After the Brahma gods and others spoke these words, they were all greatly rejoiced, bowed their heads and faces to the feet of the Buddha, and each returned to their original seats and dispersed.
At that time, Vajrapani Bodhisattva (Vajrapani Bodhisattva) said to Susiddhi Bodhisattva (Susiddhi Bodhisattva): 'Susiddhi, what I have said now you have heard, you can spread it in the world to save sentient beings.' At that time, Susiddhi Bodhisattva received the teachings, respectfully practiced them, bowed and retreated, and then widely spread and proclaimed them to sentient beings in the world.
The Fourth Scroll of the Sutra Questioned by Susiddhi Bodhisattva