T18n0897_蕤呬耶經
大正藏第 18 冊 No. 0897 蕤呬耶經
No. 897
蕤呬耶經卷上(亦名玉呬耶經)
大唐大興善寺開府儀同三司試鴻臚卿三藏和尚奉 詔譯
序品第一
我今當說通攝一切。作曼荼羅秘密次第。廣略大小總在之經。于諸佛部曼荼羅中。無能勝明王曼荼羅者而為上首。于蓮華部曼荼羅中。善住明王曼荼羅者而為上首。于金剛部曼荼羅中。除避明王曼荼羅者而為上首。我今都說彼等三千五百曼荼羅中次第之法。是故應當要此經法。而作一切諸曼荼羅門。
阿阇梨相品第二
我今當說阿阇梨相。廣解諸法具戒正直慈悲能忍凈信正念加有威德。不懼非人。辯才無礙處眾無畏。聰明智惠善解方法。調伏諸根能覆歸者。復有善巧深信大乘。愛慕經典普學秘密真言行門。並明一切曼荼羅法。善知份量。及知弟子好惡之相。普誦真言及持都法。先蒙阿阇梨及與傳法二種灌頂。少欲知足常行唸誦。普於一切阿阇梨所。皆請學問。于諸曼荼羅法抉擇無疑。恒樂供養一切諸尊及與師僧。惠施一切貧窮困苦。明解大手印等一切諸印。及善解畫曼荼羅法。又明唸誦及供養法。具如是等一切法事。學內外明已作曼荼羅。
揀擇地相品第三
我今次說地相善惡。應
【現代漢語翻譯】 現代漢語譯本 《蕤呬耶經》捲上（亦名《玉呬耶經》）
大唐大興善寺開府儀同三司試鴻臚卿三藏和尚奉 詔譯
序品第一
我今當說通攝一切。作曼荼羅（Mandala，壇場）秘密次第。廣略大小總在之經。于諸佛部曼荼羅（Mandala，壇場）中。無能勝明王曼荼羅（Mandala，壇場）者而為上首。于蓮華部曼荼羅（Mandala，壇場）中。善住明王曼荼羅（Mandala，壇場）者而為上首。于金剛部曼荼羅（Mandala，壇場）中。除避明王曼荼羅（Mandala，壇場）者而為上首。我今都說彼等三千五百曼荼羅（Mandala，壇場）中次第之法。是故應當要此經法。而作一切諸曼荼羅（Mandala，壇場）門。
阿阇梨相品第二
我今當說阿阇梨（Acharya，導師）相。廣解諸法具戒正直慈悲能忍凈信正念加有威德。不懼非人。辯才無礙處眾無畏。聰明智惠善解方法。調伏諸根能覆歸者。復有善巧深信大乘。愛慕經典普學秘密真言行門。並明一切曼荼羅（Mandala，壇場）法。善知份量。及知弟子好惡之相。普誦真言及持都法。先蒙阿阇梨（Acharya，導師）及與傳法二種灌頂。少欲知足常行唸誦。普於一切阿阇梨（Acharya，導師）所。皆請學問。于諸曼荼羅（Mandala，壇場）法抉擇無疑。恒樂供養一切諸尊及與師僧。惠施一切貧窮困苦。明解大手印等一切諸印。及善解畫曼荼羅（Mandala，壇場）法。又明唸誦及供養法。具如是等一切法事。學內外明已作曼荼羅（Mandala，壇場）。
揀擇地相品第三
我今次說地相善惡。應
【English Translation】 English version 《The Ruyiye Sutra》 Volume 1 (also known as the 《Yuye Sutra》)
Translated by Tripitaka Master of the Great Xingshan Temple of the Great Tang Dynasty, with the title of Kaifu Yitong Sansi and acting Honglu Qing, under imperial decree.
Chapter 1: Introduction
I shall now speak of that which encompasses all, the secret sequence for creating Mandalas (Mandala, sacred diagram), the extensive, concise, large, and small, all contained within this sutra. Among the Mandalas (Mandala, sacred diagram) of all the Buddha families, the Mandala (Mandala, sacred diagram) of the Invincible Bright King is the foremost. Among the Mandalas (Mandala, sacred diagram) of the Lotus family, the Mandala (Mandala, sacred diagram) of the Well-Dwelling Bright King is the foremost. Among the Mandalas (Mandala, sacred diagram) of the Vajra family, the Mandala (Mandala, sacred diagram) of the Averting Bright King is the foremost. I shall now speak of the sequential methods within those three thousand five hundred Mandalas (Mandala, sacred diagram). Therefore, one should rely on this sutra to create all the Mandala (Mandala, sacred diagram) gates.
Chapter 2: Characteristics of an Acharya
I shall now speak of the characteristics of an Acharya (Acharya, teacher). Broadly understanding all dharmas, upholding precepts, upright, compassionate, patient, purely faithful, rightly mindful, possessing majestic virtue, not fearing non-humans, with unobstructed eloquence, fearless in assemblies, intelligent, wise, skilled in methods, taming the senses, able to shelter those who return. Furthermore, skillful, deeply believing in the Mahayana, loving the scriptures, universally studying the secret mantra practices, and understanding all Mandala (Mandala, sacred diagram) methods, well-knowing the measurements, and knowing the good and bad characteristics of disciples, universally reciting mantras and upholding all practices, having first received the two kinds of initiation from the Acharya (Acharya, teacher): the initiation of the Acharya (Acharya, teacher) and the initiation of Dharma transmission. Having few desires, being content, constantly practicing recitation, universally seeking learning from all Acharyas (Acharya, teacher), having no doubt in the selection of all Mandala (Mandala, sacred diagram) methods, constantly delighting in making offerings to all deities and Sangha, bestowing upon all the poor and suffering, understanding all mudras such as the Great Mudra, and being skilled in drawing Mandala (Mandala, sacred diagram) methods, and also understanding recitation and offering methods. Possessing all such Dharma practices, having studied both internal and external knowledge, and having already created Mandalas (Mandala, sacred diagram).
Chapter 3: Selecting the Site
I shall now speak of the good and bad characteristics of the site. One should
作不應作曼荼羅處。謂于高下及有荊棘碎髑髏片。近崖坑坎枯井枯池。饒有樹根及有蟲窠。咸堿炭灰饒石瓦礫。自然乾土併發蟲饒如是等地。應可遠離於一切事。諸曼荼羅于平正地。斷凈潤澤離如前過。于東北方其地少下。如是等處作曼荼羅。入為吉祥。先掘其地深量一肘。還以其土而填其處。土若餘剩當知好處。必得成就。若反此者及有前過。即不應作。若強作者。非但不成亦損己身。復有其地無有如前過。周邊有水速得成就。無水不吉。或有處所地無前過。周邊有樹豐足花果。枝葉郁茂足有乳樹。作曼荼羅亦為吉祥。地具諸德周邊有樹。近有流水此地最勝。若作息災。當白色地作曼荼羅。若作增益。于赤黃地作曼荼羅。若作降伏。于黑色地作曼荼羅。于山頂上或牛居之處。或於制底或有佛堂或有舍利者。如是等處即作息災曼荼羅法。于恒河邊或於蓮池。或於壇墠上或於海邊。應作增益曼荼羅事。于其冢間。或於諸魔跢羅天祠。或空閑處或於空室。或於荒穢之處。應作降伏曼荼羅事。於八大塔及與聖蹟或意樂處。或於清凈之處。或於山頂。如是等處應作上成就曼荼羅。或於開敷蓮華池中。鵝雁遊戲側近之處。應作求財及余富貴。諸吉祥成就曼荼羅。于高山上。或於山側或於山谷。或於山峰或於巖窟。如是等處。為成
【現代漢語翻譯】 現代漢語譯本 不應建造曼荼羅（Mandala，壇城）的地方：地勢高低不平，有荊棘、碎裂的頭骨，靠近懸崖、坑洼、枯井、枯池，有很多樹根和蟲巢，土壤是咸堿地、炭灰地，有很多石頭瓦礫，自然乾燥的土地並且有很多蟲子，像這樣的地方都應該遠離，不要在那裡進行任何事情。建造曼荼羅應該選擇平坦方正的土地，清理乾淨，潤澤，沒有前面所說的那些過失。在東北方向地勢稍低的地方建造曼荼羅等，是吉祥的。首先挖掘土地，深度為一肘，然後用挖出的土填回原處。如果土填回去后還有剩餘，就說明這個地方很好，必定能夠成就。如果情況相反，或者有前面所說的那些過失，就不應該在那裡建造曼荼羅。如果強行建造，非但不能成功，還會損害自身。還有一種情況，土地沒有前面所說的那些過失，周邊有水，這樣很快就能成就；沒有水則不吉利。或者有些地方土地沒有前面所說的那些過失，周邊有樹木，花果豐盛，枝葉茂密，有很多乳樹，在那裡建造曼荼羅也是吉祥的。土地具備各種優點，周邊有樹木，附近有流水，這樣的地方最為殊勝。如果要做息災法事，應該在白色的土地上建造曼荼羅；如果要做增益法事，應該在紅色或黃色的土地上建造曼荼羅；如果要做降伏法事，應該在黑色的土地上建造曼荼羅。在山頂上，或者牛居住的地方，或者在制底（Caitya，塔廟），或者有佛堂，或者有舍利的地方，像這樣的地方可以建造息災曼荼羅。在恒河邊，或者在蓮花池，或者在壇墠（Tanmantra，祭壇），或者在海邊，應該做增益曼荼羅的事情。在墳墓間，或者在諸魔跢羅（Matara，母親神）天祠，或者空閑的地方，或者在空室，或者在荒蕪污穢的地方，應該做降伏曼荼羅的事情。在八大塔以及聖蹟，或者自己喜歡的地方，或者在清凈的地方，或者在山頂，像這樣的地方應該做上成就曼荼羅。或者在盛開蓮花的池塘中，有鵝雁嬉戲的地方，應該做求財以及其他富貴、吉祥成就的曼荼羅。在高山上，或者在山側，或者在山谷，或者在山峰，或者在巖窟，像這樣的地方，爲了成就……
【English Translation】 English version Places where one should not construct a Mandala (sacred diagram): places that are uneven, have thorns, broken skull fragments, are near cliffs, pits, dry wells, dry ponds, have many tree roots and insect nests, are saline-alkali, have charcoal ash, many stones and gravel, naturally dry soil with many insects. Such places should be avoided for all activities. Mandalas should be constructed on flat, even ground, clean, smooth, and free from the aforementioned faults. A slightly lower ground in the northeast direction is auspicious for constructing Mandalas. First, dig the ground to a depth of one cubit, then fill the hole with the excavated soil. If there is soil left over, it indicates a good place where success is assured. If the opposite is true, or if the aforementioned faults are present, one should not construct a Mandala there. If one insists on constructing it, not only will it not succeed, but it will also harm oneself. Furthermore, if the ground is free from the aforementioned faults and has water nearby, success will be quickly achieved; without water, it is not auspicious. Or, if a place has no aforementioned faults and is surrounded by trees, abundant flowers and fruits, lush foliage, and many milky trees, constructing a Mandala there is also auspicious. A place with all these virtues, surrounded by trees and with a flowing stream nearby, is the most excellent. If performing a pacifying ritual, one should construct a Mandala on white ground; if performing an increasing ritual, one should construct a Mandala on red or yellow ground; if performing a subjugating ritual, one should construct a Mandala on black ground. On a mountaintop, or in a place where cows dwell, or at a Caitya (stupa), or in a Buddhist temple, or where there are relics, one should construct a pacifying Mandala. By the Ganges River, or at a lotus pond, or on a Tanmantra (altar), or by the sea, one should perform increasing Mandala rituals. In a cemetery, or at the shrines of Matara (mother goddesses), or in a deserted place, or in an empty room, or in a desolate and filthy place, one should perform subjugating Mandala rituals. At the eight great stupas and sacred sites, or in a place one likes, or in a clean place, or on a mountaintop, one should perform supreme accomplishment Mandala rituals. Or in a pond with blooming lotuses, where geese and ducks play nearby, one should perform Mandala rituals for seeking wealth and other riches and auspicious accomplishments. On a high mountain, or on a mountainside, or in a mountain valley, or on a mountain peak, or in a cave, for the accomplishment of…
入修羅宮故。應作下等金剛曼荼羅。于龍池邊或於山峰或於神廟。如是之處。為欲碎伏所著鬼魅之者。應作金剛鉤曼荼羅。于大道衢上。或於制底或於執金剛前。如是等處。為辟除著毗那夜迦者故。應作軍荼利忿怒曼荼羅。於八大塔及大聖蹟。應作佛部中無能勝等。諸勝上曼荼羅。于蓮華池邊。應作蓮華部中善住等。諸勝上曼荼羅。于山頂上。應作金剛部避縛等。諸勝上曼荼羅。已廣分別如是等處。亦須分別三種差別。或若不獲如是勝處。即應隨得之處作曼荼羅。難得具足勝上之處。是故但應于平正潤澤。于東北賒側近水饒。及有樹林意所樂處。離其地過亦無障難。如是之處作曼荼羅。皆得成就。若於聖蹟牛所居處。于巖窟中及山頂上。先所凈地。亦于窟上並與石上。或制底邊及於壇墠上諸江河邊。如是之處作曼荼羅者。不須掘地及以治打。勿疑高下等過。隨其地勢掃治灑水。手按其地及誦真言。即成清凈。或於作曼荼羅處。有其地過不得除者。但以真言而作清凈。亦得成就。若作急速之事作曼荼羅。及作辟除鬼魅所著。並與自身灌頂曼荼羅者。勿須細揀其地隨宜而作。都以枳利枳利忿怒真言。持誦香水洗灑其地。及灑亦凈以為凈地。若作佛部中無能勝等曼荼羅者。應以最勝佛頂真言。作凈地法。若作蓮華部曼荼羅者
。應以吉祥明。或悉以濕嚩(引)縛(上)訶明。作凈地法。若作金剛部曼荼羅者。應以軍荼利忿怒真言。作凈地法。其最勝佛頂。濕縛(去)縛(上)訶。及軍荼利。此等三尊。各為于本部咒。是其能辨諸事。是故於一切事用此真言。一切事者。謂凈地法及以護身。加被弟子辟除諸難。清凈香等。於此等事悉皆通用。或依本法所說。應當用之。從迦唎提迦月。毗舍迦滿月。于其中間如法作曼荼羅。若欲作辟除鬼魅。及避毗那夜迦。或得本尊進止。令作成就。如是等事假使雨時。應作此等曼荼羅。若作灌頂弟子曼荼羅許。及傳法並三摩耶。及與增益最上成就。如是等曼荼羅。即依彼時。七個月內而作法事。或觀其國及以時節。並有利益。或觀其時無諸障難。具種種德。及弟子渴仰之心。縱于雨時。亦通許作曼荼羅。作法之時。涂香及燒香飲食燈明護摩。如是六種。縱不獲辦自余等物。必不應闕此六種物。若闕卻損。相違上日及以惡時。並以惡國不依其法。必不應作曼荼羅法。若強作者當損無疑。如上所說七個月中。當於黑白十五日及十三日。或白月十一日十日一日五日七日三日。於此十種吉祥之日。應作勝上曼荼羅。縱于黑月十五日及十三日。亦通作勝上曼荼羅。若作佛部曼荼羅者。應用白月十五日。若作蓮華部曼荼
羅者。應用白月五日十日及十五日。若作金剛部中入阿修羅宮。及猛利事法。並諸忿怒曼荼羅者。當用前說黑月吉日。于誓跢羅月及毗舍迦月。於此二月應作摩訶曼荼羅。或若辦須供養等具。無闕少。或發大信之時。或欲作成就及作上事。即當應作摩訶曼荼羅。或觀其時無諸障難。豐足諸華及與供養。亦應作摩訶曼荼羅。或阿阇梨見其弟子堪為法器。或久承仕稱尊意。應作摩訶曼荼羅。或日月蝕時。或希奇異相現時。或於神通月內。如是等時。皆悉通作大曼荼羅。若作息災曼荼羅者。于日沒時。起首而作法。若作增益曼荼羅者。于日出時。起首而作法。若作降伏曼荼羅者。于日午時。起首而作法。然諸曼荼羅。皆于日沒之時。起首而作。明相未動。要鬚髮遣。此名都作一切曼荼羅法。或須本尊進止。或於本法作訖。或事相應及日月蝕。並異相現。悉皆通作。若違此時作曼荼羅者。必不成就。但是一切大曼荼羅。勿于晝日起首而作。若晝日作獲大苦惱。于日沒時應作事者。勿中夜作。違本時故種種難起。自余諸時準此應知。于夜分時諸事寂靜。作法有驗。是故於夜。應作三摩耶等大曼荼羅。又于日沒之時。諸天集會觀視作法之處。加威彼人。是故於夜作曼荼羅。于日沒時。如法起首奉請諸尊。即來降赴益於彼人。取其本
時依教而作。用好宿日誠心奉請。諸尊即來降赴成所求愿。于其月宿。直太白星勿離訶娑婆羝。預直應作吉祥及增益事曼荼羅法。若作猛害及降伏事曼荼羅者。還取自余猛害曜直。作彼事法。于鬼宿直取如是等吉祥宿直。還作吉祥增益曼荼羅法。若作猛害及降伏事。還取依彼損害宿直。于其娑尾跢利須庾。微誓夜須庾(上)補瑟(二合)拏須庾。怛跛(二合)裟跛須庾。皤嚕醯你須庾。娑跛須庾。蘇波怛羅(二合)須庾。皤嚕拏須庾。皤羅(二合)訶摩須庾。蘇迷藥(二合)須庾。忙揭羅須庾。楞比計沙拏須庾。缽羅(二合)阇缽底須庾阿反濕(二合)尼須庾。味跢唎(二合)須庾。輸羅須庾阿摩羅須庾。取如是等吉祥須庾。還作吉祥增益之事。若取惡直者必不成就。是故當取吉祥時日宿曜須庾。及觀徴祥。若善相現方可起首。若不善者即不應作。假使作其猛畏及降伏事。還取好相方可起首。何況吉祥事不看相。隨其先相。即知成就及不成就。是故慇勤觀其徴相方可作法。
凈地品第四
次說凈地之法。作曼荼羅時。七日已前往于其地。如法護身及護弟子。供養地神及其地。方起掘地除去地過。若不去過而作法者。必不成就。是故當除其地骨石炭灰樹根蟲窠。及瓦礫等。盡去令凈。次當細搗其所堀土。還
【現代漢語翻譯】 現代漢語譯本： 按照教法，選擇吉時良辰，以誠摯之心祈請諸尊降臨，滿足所求願望。在月宿之時，如果太白星不離開訶娑婆羝（Nakshatra，印度占星術中的月站），預示著適合進行吉祥和增益的曼荼羅法事。如果要做猛厲誅法和降伏法事的曼荼羅，則應選擇其他兇猛星曜當值的日子。對於鬼宿（鬼宿，中國星宿名）當值的日子，可以進行吉祥增益的曼荼羅法事。如果要做猛厲誅法和降伏法事，則應選擇與損害相關的星宿當值的日子。在娑尾跢利須庾（Savitri Muhurta，吉祥時段），微誓夜須庾（Visvayu Muhurta），補瑟拏須庾（Pushna Muhurta），怛跛裟跛須庾（Tvashtra Muhurta），皤嚕醯你須庾（Bharani Muhurta），娑跛須庾（Sarpa Muhurta），蘇波怛羅須庾（Supatra Muhurta），皤嚕拏須庾（Varuna Muhurta），皤羅訶摩須庾（Brahma Muhurta），蘇**須庾（Surya Muhurta），忙揭羅須庾（Mangala Muhurta），楞比計沙拏須庾（Lambakarna Muhurta），缽羅阇缽底須庾（Prajapati Muhurta），阿反濕尼須庾（Asvini Muhurta），味跢唎須庾（Maitri Muhurta），輸羅須庾（Sura Muhurta），阿摩羅須庾（Amara Muhurta）等吉祥時段，可以進行吉祥增益之事。如果選擇不吉利的時辰，則無法成就。因此，應當選擇吉祥的時日星曜，並觀察吉兆。如果出現好的徵兆，才可以開始。如果沒有好的徵兆，就不應該進行。即使是進行猛厲誅法和降伏法事，也應選擇好的徵兆出現時才可開始，更何況是吉祥之事，怎能不看徵兆呢？根據出現的徵兆，就可以知道能否成就。因此，要認真觀察徵兆，才可以作法。
凈地品第四
接下來講述凈地之法。在製作曼荼羅時，提前七天前往選定的地點，如法保護自身和弟子，供養地神和該地的神靈，然後開始挖掘土地，去除土地的污穢。如果不去除污穢就作法，必定不能成就。因此，應當清除土地中的骨頭、石頭、木炭、灰燼、樹根、蟲巢以及瓦礫等，全部清除乾淨。然後，將挖出的泥土搗碎。 English version: Act according to the teachings, choosing auspicious times and days. With a sincere heart, invoke the deities to descend and fulfill the desired wishes. During the lunar mansion (Nakshatra) when the planet Venus does not depart from訶娑婆羝 (Hasapadi/Hasta Nakshatra, a lunar mansion in Indian astrology), it indicates suitability for performing Mandala rituals for auspiciousness and increase. If performing fierce and subjugating Mandala rituals, then select other days when fierce planets are in ascendancy. For days when鬼宿 (Ghost Star/Preta Nakshatra, a Chinese constellation) is in ascendancy, one can perform Mandala rituals for auspiciousness and increase. If performing fierce and subjugating rituals, then select days when constellations associated with harm are in ascendancy. During 娑尾跢利須庾 (Savitri Muhurta, an auspicious time period), 微誓夜須庾 (Visvayu Muhurta), 補瑟拏須庾 (Pushna Muhurta), 怛跛裟跛須庾 (Tvashtra Muhurta), 皤嚕醯你須庾 (Bharani Muhurta), 娑跛須庾 (Sarpa Muhurta), 蘇波怛羅須庾 (Supatra Muhurta), 皤嚕拏須庾 (Varuna Muhurta), 皤羅訶摩須庾 (Brahma Muhurta), 蘇**須庾 (Surya Muhurta), 忙揭羅須庾 (Mangala Muhurta), 楞比計沙拏須庾 (Lambakarna Muhurta), 缽羅阇缽底須庾 (Prajapati Muhurta), 阿反濕尼須庾 (Asvini Muhurta), 味跢唎須庾 (Maitri Muhurta), 輸羅須庾 (Sura Muhurta), 阿摩羅須庾 (Amara Muhurta) and other auspicious time periods, one can perform auspicious and increasing deeds. If inauspicious times are chosen, success will not be achieved. Therefore, one should choose auspicious times, days, constellations, and observe auspicious signs. If good omens appear, then one can begin. If there are no good omens, then one should not proceed. Even when performing fierce and subjugating rituals, one should only begin when good omens appear. How much more so should one observe omens for auspicious deeds? According to the omens that appear, one can know whether success will be achieved or not. Therefore, diligently observe the omens before performing the rituals.
Chapter Four: Purification of the Ground
Next, the method of purifying the ground will be explained. When creating a Mandala, go to the selected location seven days in advance. Protect oneself and the disciples according to the Dharma, and make offerings to the earth deity and the spirits of the location. Then, begin to excavate the ground, removing the impurities of the earth. If one performs the rituals without removing the impurities, success will certainly not be achieved. Therefore, one should remove bones, stones, charcoal, ashes, tree roots, insect nests, tiles, and other debris from the ground, cleaning it completely. Next, finely grind the excavated soil.
【English Translation】 Act according to the teachings, choosing auspicious times and days. With a sincere heart, invoke the deities to descend and fulfill the desired wishes. During the lunar mansion (Nakshatra) when the planet Venus does not depart from 訶娑婆羝 (Hasapadi/Hasta Nakshatra, a lunar mansion in Indian astrology), it indicates suitability for performing Mandala rituals for auspiciousness and increase. If performing fierce and subjugating Mandala rituals, then select other days when fierce planets are in ascendancy. For days when鬼宿 (Ghost Star/Preta Nakshatra, a Chinese constellation) is in ascendancy, one can perform Mandala rituals for auspiciousness and increase. If performing fierce and subjugating rituals, then select days when constellations associated with harm are in ascendancy. During 娑尾跢利須庾 (Savitri Muhurta, an auspicious time period), 微誓夜須庾 (Visvayu Muhurta), 補瑟拏須庾 (Pushna Muhurta), 怛跛裟跛須庾 (Tvashtra Muhurta), 皤嚕醯你須庾 (Bharani Muhurta), 娑跛須庾 (Sarpa Muhurta), 蘇波怛羅須庾 (Supatra Muhurta), 皤嚕拏須庾 (Varuna Muhurta), 皤羅訶摩須庾 (Brahma Muhurta), 蘇**須庾 (Surya Muhurta), 忙揭羅須庾 (Mangala Muhurta), 楞比計沙拏須庾 (Lambakarna Muhurta), 缽羅阇缽底須庾 (Prajapati Muhurta), 阿反濕尼須庾 (Asvini Muhurta), 味跢唎須庾 (Maitri Muhurta), 輸羅須庾 (Sura Muhurta), 阿摩羅須庾 (Amara Muhurta) and other auspicious time periods, one can perform auspicious and increasing deeds. If inauspicious times are chosen, success will not be achieved. Therefore, one should choose auspicious times, days, constellations, and observe auspicious signs. If good omens appear, then one can begin. If there are no good omens, then one should not proceed. Even when performing fierce and subjugating rituals, one should only begin when good omens appear. How much more so should one observe omens for auspicious deeds? According to the omens that appear, one can know whether success will be achieved or not. Therefore, diligently observe the omens before performing the rituals. Chapter Four: Purification of the Ground Next, the method of purifying the ground will be explained. When creating a Mandala, go to the selected location seven days in advance. Protect oneself and the disciples according to the Dharma, and make offerings to the earth deity and the spirits of the location. Then, begin to excavate the ground, removing the impurities of the earth. If one performs the rituals without removing the impurities, success will certainly not be achieved. Therefore, one should remove bones, stones, charcoal, ashes, tree roots, insect nests, tiles, and other debris from the ground, cleaning it completely. Next, finely grind the excavated soil.
填其處。打令堅實。復以牛尿散灑令潤。灑己還打。捶令平正猶如手掌。次以牛糞和水。從東北角右旋而泥。復于中心穿以小坑。持誦五穀及五種寶五種藥草。安於坑中。還令平正。如是置寶及凈治已。次應當作是受持地法。又三日已前。各用本部辦事真言。持誦香水。于日沒時用灑其處。次以右手按其地上。持誦曼荼羅主真言。以心受持。此名受持地法次。復應以辦事真言。受持弟子。用童女合線。以辦事真言。各持誦七遍。以心觀念一一弟子。及稱名號。更持誦七遍。一誦一結乃至七結。如是受持弟子無諸障難。
召請品第五
次應作召請法。一日已前。于晨朝看日出。方著衣而記以心。佈置諸尊座位。依其本法所說。飲食如法凈潔意所愛樂。自及弟子應吃其食。于日沒時澡浴清凈。著凈白衣。及與弟子持諸供具。詣前所凈曼荼羅處。次於中央以白檀涂香。作圓曼荼羅。量十二指。為曼荼羅主座故。即以手按上。誦彼真言一遍。一誦一按乃至七遍。次復心念及稱名號。諸大尊等亦為作如前香曼荼羅。各以部心真言奉請。加持諸香華乃至飲食。而用供養。用部心真言而作召請。復取凈水和其涂香。亦散名花。以香薰持誦。先須備具優曇婆羅木。或阿修他木。取無病者無蟲食。而作齒木。量十二指。非粗
【現代漢語翻譯】 現代漢語譯本： 填滿那個地方，敲打使之堅實。再用牛尿灑在上面使之濕潤，灑完後繼續敲打，捶打使之平整如手掌。然後用牛糞和水混合，從東北角開始順時針塗抹。再在中心挖一個小坑，持誦五穀以及五種寶、五種藥草，安放在坑中，然後填平。這樣安置寶物和凈化完畢后，接下來應當做受持地法。在三天前，各自用本部的辦事真言，持誦香水，在日落時用香水灑在那個地方。然後用右手按在地上，持誦曼荼羅主真言，以心受持。這叫做受持地法。接下來，還應該用辦事真言，受持弟子。用童女紡的線，用辦事真言，各自持誦七遍，用心觀想每一位弟子，並稱念名號，再持誦七遍，每誦一遍打一個結，直到七個結。這樣受持弟子就沒有各種障礙。
召請品第五
接下來應當作召請法。在前一天，在早晨觀看日出，然後穿好衣服，用心記住。佈置諸尊的座位，按照原本法所說的，飲食如法清凈，是自己和弟子所喜愛的。自己和弟子應該吃那些食物。在日落時洗澡清凈，穿乾淨的白衣，和弟子們一起拿著各種供具，到前面所凈化的曼荼羅處。然後在中央用白檀涂香，做一個圓形的曼荼羅，大小為十二指，作為曼荼羅主座。用手按在上面，誦唸那個真言一遍，每誦一遍按一下，直到七遍。然後用心念及稱念名號，諸大尊等也像前面一樣做香曼荼羅，各自用部心真言奉請，加持各種香花乃至飲食，用來供養。用部心真言來作召請。再取乾淨的水和涂香混合，也散上名花，用香薰並持誦。事先需要準備好優曇婆羅木（Udumbara，一種樹木）或阿修他木（Ashvattha，菩提樹），取沒有病害、沒有蟲蛀的，做成齒木，長度為十二指，不要太粗。
【English Translation】 English version: Fill in that place and beat it to make it solid. Then sprinkle it with cow urine to moisten it. After sprinkling, continue to beat it, pounding it flat like a palm. Next, mix cow dung with water and plaster it clockwise from the northeast corner. Then, make a small pit in the center, chanting the five grains, five kinds of treasures, and five kinds of medicinal herbs, and place them in the pit, then fill it in. After placing the treasures and purifying in this way, next one should perform the method of receiving and holding the ground. Three days prior, each should use the True Word for Managing Affairs of their respective division, chanting over fragrant water, and at sunset, use the fragrant water to sprinkle that place. Then, press the ground with the right hand, chanting the True Word of the Mandala Lord, receiving and holding it with the mind. This is called the method of receiving and holding the ground. Next, one should also use the True Word for Managing Affairs to receive and hold the disciples. Use thread spun by a virgin, and with the True Word for Managing Affairs, chant seven times each, visualizing each disciple in the mind, and reciting their names, then chant seven more times, tying a knot with each recitation, up to seven knots. Receiving and holding the disciples in this way will be free from all obstacles.
Chapter Five: Summoning and Inviting
Next, one should perform the method of summoning and inviting. One day prior, in the morning, watch the sunrise, then put on clothes and remember it in your heart. Arrange the seats of the various deities, according to what is said in the original Dharma, the food and drink should be ritually pure and pleasing to oneself and the disciples. Oneself and the disciples should eat that food. At sunset, bathe and purify, wear clean white clothes, and together with the disciples, bring various offerings to the previously purified Mandala place. Then, in the center, use white sandalwood scented paste to make a circular Mandala, measuring twelve fingers, as the seat of the Mandala Lord. Press it with the hand, reciting that True Word once, pressing once with each recitation, up to seven times. Then, with the mind, remember and recite the names, and for the great deities, also make a fragrant Mandala as before, each using the Division Heart True Word to invite them, blessing the various fragrant flowers and even food and drink, and using them as offerings. Use the Division Heart True Word to perform the summoning and inviting. Then, take clean water and mix it with scented paste, also scattering famous flowers, fumigating with incense and chanting. In advance, one must prepare Udumbara wood (Udumbara, a type of tree) or Ashvattha wood (Ashvattha, Bodhi tree), taking those without disease or insect damage, and making tooth sticks, measuring twelve fingers in length, not too thick.
非細。以香水洗已。于其木根頭。以白線纏花。復以香涂及燒香薰。以手按木持誦部心真言。誦數多遍或七遍。隨弟子數木數亦然。皆須一向根頭齊置。嚼其小頭。應須如法護身。及護弟子並與其處。次第供養。然後用諸薪木。兩頭揾蘇。及胡麻和蘇護摩。次中但用蘇作護摩。最後護摩酪飯。初杓碎伏難故。應作降伏護摩。次為自增益故。以部心真言。作增益護摩。然後以寂靜真言。作息災護摩。
揀擇弟子品第六
初應揀擇弟子。然後方可受持。謂族姓家生。清凈無畏深樂正法。具信能忍。勇猛精進心求大乘不懷我慢顏貌有相。盛年端正具解諸論。智惠具足正直調伏。能攝歸者善言懷德。其弟子等具此相者。方可攝受。不具法則。諂曲猛害恒粗惡語。撥無因果常樂不善。愚癡我慢無智多言。下賤家生諸相不具。或加支分。極長極短極肥極瘦。心懷破具。眼目常赤面貌可畏。越分形色支分不祥。復無善相外相不順。內無德行生於穢族。作惡業事病疥無信。淫男淫女耽酒博戲。極惡性行。其諸弟子若有此相必應遠離。深信三寶具律儀戒。深信大乘應可攝受。身無過患內懷諸德。無病族姓。具信大乘堅持大愿。具足如是之相。甚難可得。是故但於三寶有敬信心。深樂大乘復求福德。應當攝受如是弟子。若見渴
【現代漢語翻譯】 現代漢語譯本： 不是細木。要用香水洗過。在木根頭部，用白線纏繞鮮花。再用香塗抹以及燒香薰。用手按住木頭，持誦本部的部心真言（根本咒語）。誦唸多次或七遍。隨從弟子的數量，木頭的數量也一樣。都要一律根部對齊放置。嚼其小頭。應當如法護身，以及保護弟子和他們的處所。依次供養。然後用各種木柴，兩頭蘸上酥油，以及胡麻和酥油混合進行護摩（火供）。中間只用酥油作護摩。最後護摩乳酪飯。第一勺打碎，爲了降伏困難的緣故，應當作降伏護摩。其次爲了自身增益的緣故，用部心真言，作增益護摩。然後用寂靜真言，作息災護摩。
揀擇弟子品第六
首先應當揀擇弟子。然後才可以傳授受持。所說的族姓家世良好，清凈無畏，深深喜愛正法，具有信心能夠忍耐，勇猛精進，內心尋求大乘佛法，不懷有我慢，容貌有好的相，盛年端正，通曉各種論典，智慧具足，正直調伏，能夠攝受歸順者，善於言辭懷有德行。這樣的弟子，才可以攝受。不具備這些法則的，諂媚奸詐，兇猛殘害，經常說粗惡的語言，否定因果，常常喜歡不善的事情，愚癡我慢，沒有智慧卻多說話，家世不好，各種相貌不具足，或者肢體有殘缺，極長極短極肥極瘦，內心懷有破損，眼目經常發紅，面貌可怕，超越常人的形色，肢體不吉祥，又沒有好的外相，內在沒有德行，出生于污穢的家族，做惡業的事情，有疾病疥瘡，沒有信心，淫蕩的男子，沉迷於飲酒賭博，極其惡劣的品行。這樣的弟子，如果有這些相貌，必定應當遠離。深信三寶，具足律儀戒，深信大乘佛法，應當可以攝受。身無過患，內心懷有各種德行，沒有疾病，族姓良好，具有信心，堅持大愿。具足如此的相貌，非常難以得到。因此，只要對於三寶有恭敬信心，深深喜愛大乘佛法，又尋求福德，就應當攝受這樣的弟子。如果見到渴
【English Translation】 English version: It is not fine wood. It should be washed with fragrant water. At the root of the wood, wrap white thread around flowers. Then apply fragrance and burn incense to fumigate it. Press the wood with your hand and recite the Buxin Zhenyan (fundamental mantra) of the respective section. Recite it many times or seven times. The number of pieces of wood should correspond to the number of disciples. All pieces should be aligned with their roots facing the same direction. Chew on the small end of each piece. One should protect oneself according to the Dharma, as well as protect the disciples and their places. Make offerings in order. Then use various kinds of firewood, dipping both ends in ghee, as well as a mixture of sesame and ghee, for the homa (fire offering). In the middle, use only ghee for the homa. Finally, offer yogurt rice in the homa. Break the first spoonful to subdue difficulties, so a subduing homa should be performed. Next, for the sake of increasing one's own benefits, use the Buxin Zhenyan to perform an increasing homa. Then use the tranquilizing mantra to perform a pacifying homa.
Chapter Six: Selecting Disciples
First, one should select disciples. Only then can one transmit and uphold the teachings. This refers to those who are born into good families, are pure and fearless, deeply love the true Dharma, have faith and can endure, are courageous and diligent, seek the Great Vehicle in their hearts, do not harbor arrogance, have good appearances, are of prime age and upright, understand various treatises, are full of wisdom, are upright and disciplined, can gather those who return, are good at speaking and cherish virtue. Disciples with these qualities can be accepted. Those who do not possess these qualities, are flattering and deceitful, fierce and harmful, constantly speak harsh words, deny cause and effect, often enjoy unwholesome things, are foolish and arrogant, lack wisdom but talk too much, are born into ** families, lack various good qualities, or have physical defects, are extremely tall, short, fat, or thin, harbor brokenness in their hearts, have eyes that are often red, have frightening faces, have unusual appearances, have inauspicious limbs, lack good external qualities, lack inner virtues, are born into impure families, engage in evil deeds, have diseases like scabies, lack faith, are lecherous men**, are addicted to drinking and gambling, and have extremely evil conduct. If disciples have these qualities, they should definitely be avoided. Those who deeply believe in the Three Jewels, possess the precepts of discipline, and deeply believe in the Great Vehicle should be accepted. Those who are free from faults, harbor various virtues in their hearts, are free from illness, are of good family, have faith, and uphold great vows. It is very difficult to find those who possess such qualities. Therefore, as long as they have reverence and faith in the Three Jewels, deeply love the Great Vehicle, and seek blessings, such disciples should be accepted. If one sees a thirsty
仰此法。常勤唸誦善逝真言。假使身無善相。及見內無福德。亦應攝受。但四部眾若具本戒。及信大乘亦應攝受。凡入曼荼羅者。總有三種所求。一謂成就真言故。二謂滅罪獲福故。三謂來生求果故。若為來生求果故。以起信心入曼荼羅者。非但成就來世果報。亦于現在獲得安樂。若為現在求安樂者。不如彼人求未來果。是故智者。為未來果入曼荼羅。即獲得二世安樂果報。應所受持弟子等數。或一或三或七乃至二十五隻。不得雙取。更不得已上。其諸弟子互相有諍。及懷怨心不應攝受。彼等皆悉互相歡喜。調伏寂靜。于尊者所有敬愛心。生善因者。如是弟子方可攝取。其召請日遣弟子等。令吃乳粥。皆為一食及受律儀。著新凈衣。皆令面向東坐。與弟子等作召請法。先作護身次受三歸發菩提心。若已發者重更憶念。以忿怒真言持誦香水。各灑其頂。復以手按其頂上。各誦七遍。以香涂手復安心上。各持誦明王真言七遍。輪王佛頂一字真言。是其佛部明王。高頭大尊十字真言。是蓮華部明王。𠹀婆忿怒其彼真言有吽發字。是金剛部明王。其軍荼利尊通是三部明王。碎諸難故。密跡主說。次復手按頂上。持辦辦事真言還復灑水以燒香薰。其欲灌頂。瓶置五穀等物。及著花枝。置少許水。以明王真言持誦其瓶。奉獻閼伽薰
香召請。正作曼荼羅。日三時持誦其瓶。應用彼瓶持誦灌頂。其弟子等令面向北。坐次弟子。受與前辦齒木。還面向東坐。而嚼齒木。嚼已勿碎。莫擲左右側邊。直向前擲。其所嚼頭。或對向身。及向上豎。應知得上成就。若嚼頭背身向東。應知中成就。若向北者及余方橫墮。應知得世間及出世間成就。若嚼頭著地直豎者。應知入修羅宮成就。知其相已。其諸弟子還如前坐。其阿阇梨用辦事真言。持誦前所辦水。各取三掬令與飲之。飲已然後出外漱口。次即更復供養。手執香爐。以至誠心召請諸尊。初應持誦曼荼羅主真言。應如是真言而召請。歸命某甲明王大尊。我今明日以大慈悲作曼荼羅。為愍弟子故。及為供養諸大尊故。唯愿諸尊照知我心。而降加被。一切如來具諸佛大悲者。羅漢菩薩諸真言主。諸天善神及護世神大威補多。及歸依佛有天眼者。悉皆憶念。我某甲明日作某甲曼荼羅。隨力供養。唯愿諸尊等。憐愍弟子及與我故。皆降於此曼荼羅處。而作加被。如是三請至誠禮拜。以妙伽陀讚歎諸尊。然後發遣。分別吉祥不吉祥相。次即為諸弟子。廣說愿欲相應正法。然後教令頭面向東。敷茅草臥。天明起已。阿阇梨應問彼等善不善夢。所謂夢見如來具功德海制底尊容。及見供養。或於僧所聞法。或餘人處聞法。或
【現代漢語翻譯】 現代漢語譯本 香召請。正在製作曼荼羅（maṇḍala，壇城）。每天三次持誦裝有聖水的水瓶。應用此瓶中的聖水進行灌頂。讓弟子們面向北方。按順序就坐。阿阇梨（ācārya，導師）給予之前準備好的齒木。弟子們轉回面向東方坐好，然後咀嚼齒木。咀嚼后不要咬碎，也不要扔向左右兩側，直接向前扔。觀察齒木咀嚼后的頭部。如果（齒木頭）對著自身，或者向上豎立，應知將獲得上等成就。如果咀嚼頭背對著身體朝向東方，應知將獲得中等成就。如果朝向北方或者其他方向橫向倒下，應知將獲得世間和出世間的成就。如果咀嚼頭著地並且直立，應知將進入修羅宮獲得成就。瞭解這些徵兆后，弟子們回到原來的座位。阿阇梨用辦事真言，持誦之前準備好的水，每人取三掬讓弟子們飲用。飲用後到外面漱口。然後再次進行供養。手持香爐，以至誠之心召請諸尊。首先應持誦曼荼羅主真言。應如此持誦真言而召請：『歸命某甲明王大尊。我今明日以大慈悲製作曼荼羅，爲了憐憫弟子，以及爲了供養諸大尊。唯愿諸尊照知我心，而降臨加持。一切如來具諸佛大悲者，羅漢菩薩諸真言主，諸天善神及護世神大威補多，及歸依佛有天眼者，悉皆憶念。我某甲明日作某甲曼荼羅，隨力供養。唯愿諸尊等，憐憫弟子及與我故，皆降於此曼荼羅處，而作加被。』如此三請，至誠禮拜，以美妙的伽陀（gāthā，偈頌）讚歎諸尊，然後發遣。分辨吉祥與不吉祥的徵兆。接著為弟子們廣泛宣說符合願望的相應正法。然後教令他們頭面向東，鋪茅草而臥。天亮醒來后，阿阇梨應詢問他們做的夢是好是壞。例如，夢見如來具功德海制底（caitya，佛塔）尊容，以及見到供養，或者在僧團處聽聞佛法，或者在其他人處聽聞佛法，或者
【English Translation】 English version Incense is offered for invitation. The maṇḍala (sacred diagram) is being prepared. The vase is chanted over three times a day. That vase should be used for the abhiṣeka (consecration). The disciples should face north. The disciples sit in order. The ācārya (teacher) gives the previously prepared tooth wood. The disciples turn back to face east and sit. Then they chew the tooth wood. After chewing, do not crush it. Do not throw it to the left or right side. Throw it straight forward. Observe the chewed head of the tooth wood. If it faces the body, or stands upright, it should be known that the highest accomplishment will be attained. If the chewed head faces east away from the body, it should be known that a medium accomplishment will be attained. If it falls horizontally towards the north or any other direction, it should be known that worldly and supramundane accomplishments will be attained. If the chewed head touches the ground and stands upright, it should be known that accomplishment will be attained by entering the Asura palace. After knowing these signs, the disciples return to their previous seats. The ācārya uses the mantra for accomplishing tasks, chanting over the previously prepared water. He takes three handfuls each and gives it to them to drink. After drinking, they go outside to rinse their mouths. Then, offerings are made again. Holding the incense burner, the deities are invited with sincere hearts. First, the mantra of the lord of the maṇḍala should be recited. The mantra should be recited like this to invite: 『Homage to so-and-so, the great Vidyārāja (wisdom king). I am making a maṇḍala tomorrow with great compassion, for the sake of compassionating the disciples, and for the sake of offering to the great deities. May the deities know my heart and bestow their blessings. All Tathāgatas (Buddhas), those who possess the great compassion of all Buddhas, Arhats (enlightened beings), Bodhisattvas (enlightenment beings), lords of mantras, devas (gods), benevolent spirits, and Lokapālas (world protectors), the great powerful Bhūtas (spirits), and those who have taken refuge in the Buddha and have divine eyes, all remember. I, so-and-so, will make the so-and-so maṇḍala tomorrow, offering according to my ability. May all the deities, out of compassion for the disciples and for me, descend to this maṇḍala place and bestow their blessings.』 Thus, invite three times, sincerely prostrate, praise the deities with beautiful gāthās (verses), and then dismiss them. Discern auspicious and inauspicious signs. Then, widely explain to the disciples the corresponding Dharma (teachings) that aligns with their wishes. Then, instruct them to lie down on kusha grass with their heads facing east. After waking up at dawn, the ācārya should ask them whether their dreams were good or bad. For example, dreaming of the noble form of the Tathāgata possessing the ocean of merits, the caitya (stupa), and seeing offerings, or hearing the Dharma in the Sangha (monastic community), or hearing the Dharma from others, or
聞抉擇法義。或見轉讀經典。或見僧眾。或見一僧。或共住及語或見自出家。或見僧伽藍。或見尼僧。或見菩薩眾。或見父母及諸兄弟。或見尊者。或見誦真言及見真言。或受得明。或見成就。或受律儀。或見樹林江河及海大山及島。或見敬信國王仙人及婆羅門。或見豪富宰相。或見牛馬犢子師子及鹿吉祥鳥。或見得金及諸珍寶。或見得地藏種種財物及凈衣服。或得諸谷器杖花果諸嚴身具。或食乳粥。或見童男童女端正婦人。或見交友。或見與共語。或蒙灌頂。或得軍持。或於陣得勝殺害怨敵。或見親情眷屬集會一處。見諸天神登山。乘象及車輅上高樓閣。見諸希奇異相之相。或作護摩及諸善事。或見渡河及超大坑。亦決惡賊。相撲叫喚。種種遊戲。作諸縱事。及諸吉祥善夢。或聞真言法則。或見節日。又見善人。或蒙讚歎。又見向起首作成就法。亦見他作。如是等夢應知吉祥。若反此相即應棄捨。若見善夢準知成就若見惡相應知不成就。是故應棄不善夢相。隨所見夢上中下品。獲得成就準此應知。雖見是惡欲將入者。應以寂靜真言護摩牛蘇。經以百遍。即除災障便成清凈。以憐愍故隨意將入。
蕤呬耶經卷上
靈云校本末云 貞亨三稔六月九日一校了是為明日授與諸徒也。
河南教興傳瑜伽上乘
【現代漢語翻譯】 現代漢語譯本 聽聞抉擇法義，或者看見有人轉讀經典，或者看見僧眾（sangha，佛教僧團），或者看見一位僧人，或者與僧人共同居住或交談，或者看見自己出家，或者看見僧伽藍（samgharama，寺院），或者看見尼僧（bhikkhuni，比丘尼），或者看見菩薩眾（bodhisattva-sangha，菩薩僧團），或者看見父母以及各位兄弟，或者看見尊者（venerable one，受尊敬的人），或者看見誦持真言（mantra，咒語）以及看見真言本身，或者獲得明（vidya，知識、明咒），或者看見成就（siddhi，成就），或者受持律儀（vinaya，戒律），或者看見樹林、江河以及大海、大山以及島嶼，或者看見敬信的國王、仙人以及婆羅門（brahmana，祭司），或者看見豪富的宰相，或者看見牛、馬、小牛、獅子以及鹿、吉祥鳥，或者看見獲得黃金以及各種珍寶，或者看見獲得地藏（Ksitigarbha，地藏菩薩）種種財物以及乾淨的衣服，或者獲得各種穀物、器皿、器杖、花果、各種裝飾品，或者食用乳粥，或者看見童男童女、端正的婦人，或者看見交友，或者看見與人共同交談，或者蒙受灌頂（abhiseka，加持儀式），或者獲得軍持（kundika，水瓶），或者在戰場上得勝、殺害怨敵，或者看見親情眷屬聚集一處，看見諸天神登山，乘坐象以及車輅登上高樓閣，看見各種希奇的異相，或者作護摩（homa，火供）以及各種善事，或者看見渡河以及超越大坑，也決斷惡賊，相撲叫喚，各種遊戲，作各種放縱之事，以及各種吉祥的善夢，或者聽聞真言法則，或者看見節日，又看見善人，或者蒙受讚歎，又看見開始著手作成就之法，也看見他人作法。像這樣的夢應當知道是吉祥的。如果與此相反，就應當捨棄。如果看見善夢，準此可知成就；如果看見惡相，應當知道不能成就。所以應當捨棄不善的夢相。根據所見夢的上、中、下品，獲得成就，準此應當知道。即使看見是惡夢，想要進入（某種狀態）的人，應當以寂靜真言護摩牛蘇（ghrta，酥油），經過一百遍，就可消除災障，便成清凈。因為憐憫的緣故，可以隨意進入（某種狀態）。 《蕤呬耶經》捲上 靈云校本末尾寫道：貞亨三年六月九日一校完畢，這是爲了明日傳授給各位弟子。 河南教興傳瑜伽上乘
【English Translation】 English version Hearing the discernment of the Dharma's meaning, or seeing the turning and reading of scriptures, or seeing the Sangha (Buddhist monastic community), or seeing a single monk, or dwelling and speaking with monks, or seeing oneself renouncing the world, or seeing a Samgharama (monastery), or seeing a Bhikkhuni (nun), or seeing the Bodhisattva-Sangha (community of Bodhisattvas), or seeing parents and all siblings, or seeing a venerable one, or seeing the recitation of mantras (sacred utterances) and seeing the mantras themselves, or obtaining Vidya (knowledge, mantra), or seeing Siddhi (accomplishment), or receiving the Vinaya (disciplinary code), or seeing forests, rivers, and seas, great mountains and islands, or seeing reverent and faithful kings, immortals, and Brahmanas (priests), or seeing wealthy prime ministers, or seeing cows, horses, calves, lions, and deer, auspicious birds, or seeing the obtaining of gold and various treasures, or seeing the obtaining of Ksitigarbha's (Earth Treasury Bodhisattva) various riches and clean clothes, or obtaining various grains, vessels, implements, flowers, fruits, various adornments, or eating milk porridge, or seeing young boys and girls, virtuous women, or seeing making friends, or seeing conversing with others, or receiving Abhiseka (initiation), or obtaining a Kundika (water bottle), or gaining victory on the battlefield, killing enemies, or seeing relatives and family gathered in one place, seeing devas (gods) climbing mountains, riding elephants and carriages ascending high pavilions, seeing various rare and strange signs, or performing Homa (fire offering) and various good deeds, or seeing crossing rivers and surpassing great pits, also judging evil thieves, wrestling and shouting, various games, engaging in various unrestrained activities, and various auspicious good dreams, or hearing the laws of mantras, or seeing festivals, and seeing virtuous people, or receiving praise, and seeing beginning to initiate the method of accomplishment, and seeing others performing it. Such dreams should be known as auspicious. If the opposite occurs, it should be abandoned. If good dreams are seen, accomplishment can be known accordingly; if evil signs are seen, it should be known that accomplishment is not possible. Therefore, inauspicious dream signs should be abandoned. According to the superior, middle, and inferior qualities of the dreams seen, the attainment of accomplishment should be known accordingly. Even if an evil dream is seen, one who wishes to enter (a certain state) should perform Homa with Ghrta (clarified butter) using a peaceful mantra, repeating it a hundred times, which will eliminate calamities and bring purity. Out of compassion, one can freely enter (a certain state). Rui Shi Ye Sutra, Volume 1 The Lingyun edition ends with: 'Completed the first proofreading on June 9th of the third year of Zhenheng, for the purpose of teaching it to the disciples tomorrow.' Yoga Superior Vehicle transmitted by Jiaoxing of Henan
沙門凈嚴(四十有八) 大正藏第 18 冊 No. 0897 蕤呬耶經
蕤呬耶經卷中
大唐大興善寺開府儀同三司試鴻臚卿三藏和尚奉 詔譯
摩訶曼荼羅品第七
次於晨朝時。自應唸誦。著新凈衣。于曼荼羅所用真言。先須熟誦。詣于彼處。先以辦事真言。持誦香水散灑。還以此真言持誦五色繩。得好瑞相方可合繩。其五色者。謂白赤黃青黑如。其繩色彩色亦然。先應歸命三寶一切諸尊及與供養。然後絣繩。從東起首。其阿阇梨于東南角。手執其繩面向北住。其執繩者。于東北角而面向南。記取份量。復令彼人右繞往西南角面向東住。其阿阇梨不移本處但右回身。面向西住。亦取份量。其阿阇梨自亦右繞。往于西北角面向南住。其弟子者不移本處。但右回身面向北住。亦取份量。又其弟子亦應右繞。往東北角面向西住。其阿阇梨不移本處。但右回身面向東住。亦取份量。其阿阇梨住東南角及西北角。而量二方。其東北角及西南角。是彼弟子所住之處。四方定已。又角絡量等量正已。復中心量。其中心上打一橛子于外四角各置一橛。其第二院及最內院。各於四角亦置一橛。從內院量至於外院。半半而減。其繞院。但用白色而界一道。夫曼荼羅。又有其三重亦有四重亦有多重。其最
【現代漢語翻譯】 現代漢語譯本 沙門凈嚴（公元448年） 大正藏第18冊 No. 0897 《蕤呬耶經》
《蕤呬耶經》卷中
大唐大興善寺開府儀同三司試鴻臚卿三藏和尚奉 詔譯
摩訶曼荼羅品第七
其次在早晨的時候，自己應當唸誦。穿著新而乾淨的衣服。對於曼荼羅（maṇḍala，壇城）所用的真言（mantra，咒語），首先必須熟練背誦。前往那個地方，先用辦事真言，持誦香水並散灑。還用這個真言持誦五色繩。得到好的瑞相才可以合繩。那五種顏色，是指白、赤、黃、青、黑。繩子的色彩也一樣。首先應當歸命三寶（triratna，佛法僧）一切諸尊以及供養。然後拉繩子。從東方開始。阿阇梨（ācārya，導師）在東南角，手執繩子面向北方站立。執繩的人，在東北角而面向南方。記住份量。再讓那個人向右繞到西南角面向東方站立。阿阇梨不移動原來的位置，只是向右轉身，面向西方站立。也取份量。阿阇梨自己也向右繞，前往西北角面向南方站立。弟子不移動原來的位置，只是向右轉身面向北方站立。也取份量。然後弟子也應當向右繞，前往東北角面向西方站立。阿阇梨不移動原來的位置，只是向右轉身面向東方站立。也取份量。阿阇梨住在東南角和西北角，而量度兩個方向。東北角和西南角，是弟子所住之處。四方確定之後，又將角落連線起來量度，等量正確定之後，再量中心。在中心上打一個橛子，在外面的四個角各放置一個橛子。第二院和最內院，也在四個角各放置一個橛子。從內院量度到外院，一半一半地減少。圍繞院子，只用白色來劃界一道。曼荼羅，又有三重的，也有四重的，也有多重的。最
【English Translation】 English version Śramaṇa Jingyan (448) Taisho Tripitaka Volume 18, No. 0897, Ruitiye Sutra
Ruitiye Sutra, Scroll Middle
Translated by Tripiṭaka Master and Grand Preceptor of the Court, Honglu Minister, of the Great Xingshan Temple of the Great Tang Dynasty, under Imperial Decree
Chapter 7: Mahā-maṇḍala
Next, in the morning, one should recite. Wearing new and clean clothes. For the mantras (mantra) used in the mandala (maṇḍala), one must first be familiar with reciting them. Go to that place, first use the action mantra, recite the fragrant water and sprinkle it. Also use this mantra to recite the five-colored rope. Only when a good auspicious sign is obtained can the rope be joined. The five colors refer to white, red, yellow, blue, and black. The colors of the rope are also the same. First, one should take refuge in the Three Jewels (triratna), all the deities, and make offerings. Then, stretch the rope. Starting from the east. The ācārya (ācārya, teacher) is in the southeast corner, holding the rope facing north. The person holding the rope is in the northeast corner facing south. Remember the measurement. Then have that person go around to the southwest corner facing east. The ācārya does not move from the original position, but turns to the right, facing west. Also take the measurement. The ācārya himself also goes around to the right, going to the northwest corner facing south. The disciple does not move from the original position, but turns to the right facing north. Also take the measurement. Then the disciple should also go around to the right, going to the northeast corner facing west. The ācārya does not move from the original position, but turns to the right facing east. Also take the measurement. The ācārya stays in the southeast corner and the northwest corner, and measures the two directions. The northeast corner and the southwest corner are the places where the disciple stays. After the four directions are determined, connect the corners and measure, and after the equal measurements are correct, measure the center again. Drive a peg into the center, and place a peg at each of the four outer corners. The second enclosure and the innermost enclosure also have a peg placed at each of the four corners. Measure from the inner enclosure to the outer enclosure, reducing by half each time. For the surrounding enclosure, only use white to demarcate a path. The mandala has three layers, four layers, and multiple layers. The most
外院廣開一門。亦有如是開四門者。並有門曲。凡曼荼羅多分唯開一門。然其中院定開四門。凡出入者用其西門。或依本法隨說出入。縱有如是開四門者。要以白色圍其三門。如是三重之院。一切曼荼羅應如是作。余圍繞院準此應知。一切本尊置於內院。其次諸尊置第二院。其諸護世天當置外院。此為是都說曼荼羅法。或如本法依彼安置。其界道繩令童女搓。圓牢凈潔及以堅密。其繩五色。而用白㲲及麻等作。取有乳木而作橛子。頭如金剛。真言持誦。向上小出頭。打下入地。于曼荼羅隨方應釘。次第應知。放繩之時若惡相現。即不成就。其繩若斷尊者必死。其繩粗細不圓即有病患。忽若迷方而作法時。弟子皆狂。是故應當善知方所。如法界道。如安宅法所說次第。依彼作法。其阿阇梨。先請僧眾隨力供養。又復處分。令諸弟子供養僧眾。或請僧次而作供養。及供如來施物大眾。然後過午。用庵摩勒等。尊及弟子持誦軍荼利真言。如法澡浴。澡浴畢已著新凈衣。心念軍荼利尊。將諸供養具。以大慈心往曼荼羅。其所弁供如法具足。應諸要見。其阿阇梨。緣曼荼羅所有法事。先須純熟。以牛糞及尿涂曼荼羅。次以香水灑四面地。亦涂牛糞及以灑水。極令欣悅。散諸名花。次以其帳幕圍繞其所。建豎幢幡遍圍作幔。及以種
【現代漢語翻譯】 現代漢語譯本： 外院通常只開一個門。也有像這樣開四個門的。並且有門上的裝飾。一般來說，多數曼荼羅只開一個門。然而，其中院必定要開四個門。所有出入的人都使用西門。或者依照原本的儀軌，按照所說的方向出入。即使有像這樣開四個門的，也要用白色布圍住其中的三個門。像這樣三重的院落，一切曼荼羅都應該這樣製作。其餘圍繞的院落，可以參照這個方法來理解。一切本尊安置在內院。其次的諸尊安置在第二院。那些護世天應當安置在外院。這大概是總括地說明曼荼羅的法則。或者依照原本的儀軌，按照那裡所說的安置。用於界定範圍的繩子要讓童女搓制。要圓潤牢固、乾淨整潔而且堅韌緊密。繩子用五種顏色。可以用白色的細毛織物以及麻等材料製作。選取有乳汁的樹木製作橛子（樁），橛子的頭部做成金剛杵的形狀。持誦真言，使橛子向上稍微露出頭，打下去插入地中。在曼荼羅的各個方向都應該釘上橛子，要知道釘橛子的順序。在放繩子的時候，如果出現不好的徵兆，就不能成就。繩子如果斷了，尊者必定會死亡。繩子的粗細不均勻，不圓潤，就會有疾病。如果忽然迷失方向而進行儀軌，弟子們都會發狂。所以應當清楚地知道方向。像界定法界範圍一樣，像安宅法所說的順序一樣，依照那裡所說的進行儀軌。阿阇梨（導師），首先要請僧眾，根據自己的能力供養他們。又進一步安排，讓弟子們也供養僧眾。或者按照僧人的次序進行供養。以及供養如來，佈施物品給大眾。然後在中午過後，用庵摩勒（一種水果）等物品，尊者和弟子一起持誦軍荼利（一種明王）真言，如法地沐浴。沐浴完畢后，穿上新的乾淨衣服。心中想著軍荼利尊。拿著各種供養的器具，以大慈悲心前往曼荼羅。所陳設的供品要如法完備。應該讓所有需要見到的人都見到。阿阇梨（導師），對於曼荼羅所有的法事，首先必須非常熟悉。用牛糞和牛尿塗抹曼荼羅。然後用香水灑在四面的地上。也塗抹牛糞以及灑水。使其非常令人喜悅。散佈各種名貴的花朵。然後用帳幕圍繞那個地方。建立豎立起幢幡，遍佈周圍做成帷幔。以及種植...
【English Translation】 English version: The outer courtyard usually has one gate opened. There are also those that open four gates in this way, and there are decorations on the gates. Generally speaking, most Mandalas only open one gate. However, the middle courtyard must have four gates opened. All those who enter and exit use the west gate. Or, according to the original ritual, enter and exit according to the direction that is spoken of. Even if there are those that open four gates in this way, the three gates among them must be surrounded with white cloth. Like this triple courtyard, all Mandalas should be made in this way. The remaining surrounding courtyards can be understood by referring to this method. All principal deities are placed in the inner courtyard. The secondary deities are placed in the second courtyard. Those Lokapalas (guardian deities) should be placed in the outer courtyard. This is roughly a general explanation of the rules of the Mandala. Or, according to the original ritual, arrange them according to what is said there. The rope used to define the boundary should be twisted by a virgin. It should be round, firm, clean, and strong and tight. The rope is made of five colors. It can be made of white fine wool fabric and materials such as hemp. Select a tree with milky sap to make the pegs (stakes). The head of the peg should be made in the shape of a vajra (diamond scepter). Recite the mantra, making the peg slightly protrude upwards, and drive it into the ground. Pegs should be nailed in all directions of the Mandala, and the order of nailing the pegs should be known. When releasing the rope, if bad omens appear, it will not be accomplished. If the rope breaks, the venerable one will surely die. If the thickness of the rope is uneven and not round, there will be illness. If one suddenly gets lost and performs the ritual, the disciples will all go mad. Therefore, one should clearly know the directions. Like defining the scope of the Dharmadhatu, like the order spoken of in the An宅法 (method for pacifying a house), perform the ritual according to what is said there. The Acharya (teacher) should first invite the Sangha (monastic community) and make offerings to them according to their ability. Furthermore, arrange for the disciples to also make offerings to the Sangha. Or make offerings according to the order of the monks. And make offerings to the Tathagata (Buddha), and give alms to the masses. Then after noon, using Amalaka (a type of fruit) and other items, the venerable one and the disciples together recite the Kundali (a type of Wisdom King) mantra, and bathe according to the Dharma. After bathing, put on new and clean clothes. Think of the Kundali尊 (Kundali deity) in your heart. Taking the various offering implements, go to the Mandala with great compassion. The offerings that are displayed should be complete and in accordance with the Dharma. All those who need to see it should be allowed to see it. The Acharya (teacher) must first be very familiar with all the Dharma affairs of the Mandala. Smear the Mandala with cow dung and cow urine. Then sprinkle fragrant water on the ground on all four sides. Also smear cow dung and sprinkle water. Make it very pleasing. Scatter various precious flowers. Then surround that place with curtains. Erect banners and flags, and make curtains all around. And plant...
種吉祥資具。莊嚴其處。漫荼羅北面一處。先以軍荼利真言。辟除諸難。置諸供具持誦而護。及以灑凈。自作護身及護四方。正日沒時頂戴其繩。若得好相。歡喜之心起首作法。或若不得善惡之相。以無疑心皈命三部諸尊。徐徐作法。或若數數不善相現。必不成就勿須起首。若強作者。以除難故。當作息災護摩之法。以蘇及柴。各以百遍而作護摩。于佛部中用佛眼真言。于蓮花部用耶輸末底真言。于金剛部用莽摩計真言。皆作息災護摩然其莽摩計通三部母。是故三部用通。護摩畢已即獻閼伽。其器金作。或銀熟銅寶木石瓦如法而作。盛滿香水及以白花。持誦真言手執閼伽以燒香薰。右膝著地當心而執。以深恭敬。誦根本真言而奉獻之。次獻白花及美好香。依于諸漫荼羅所用涂香燒香。勿用有情身份及以紫礦但用美香。凡所用水。皆須凈漉及以清凈。其所涂香及以燒香。用一色香。將為最勝。其所獻花用水及陸白色及香。將為最勝。次應呼弟子。與彼作護及香水灑。皆令一處次第而坐。其阿阇梨先轉般若。至誠歸命一切諸尊。及以心觀。然後方起而作畫之。用其五鐵以為彩色。最為勝上。或用五寶。若無五鐵及五寶者。即用粳米粉。色數如前。極須微細。或用石末。所用彩色總有四種。謂鐵及寶粳米及石末。凡諸曼荼羅
【現代漢語翻譯】 現代漢語譯本： 準備吉祥的資具，莊嚴場地。在漫荼羅（Mandala，壇城）的北面一處，首先以軍荼利（Kundali，一種明王）真言，辟除各種災難。安置各種供品，持誦真言加以守護，並用香水灑凈。自己作護身法，並守護四方。在正午時分，頭頂戴著繩索。如果得到好的徵兆，以歡喜之心開始作法。如果得不到好或壞的徵兆，以毫無懷疑的心皈命三部諸尊，慢慢地作法。如果多次出現不好的徵兆，必定不能成就，不要開始。如果勉強進行，爲了消除災難，應當作息災護摩之法。用酥油和柴火，各自唸誦一百遍而作護摩。在佛部中用佛眼真言，在蓮花部中用耶輸末底（Yasomati）真言，在金剛部中用莽摩計（Mamaki）真言，都作息災護摩。然而莽摩計真言通用於三部之母，因此三部通用。護摩完畢后，立即獻閼伽（Arghya，供水）。其器皿用金製作，或者用銀、熟銅、寶物、木頭、石頭、瓦片如法制作。盛滿香水以及白色花朵。持誦真言，手執閼伽，用燒香薰。右膝著地，當心而執，以深切的恭敬心，誦根本真言而奉獻。其次獻白花以及美好的香。依照各種漫荼羅所用的涂香、燒香，不要用有情眾生的身體部分以及紫礦，只用美好的香。凡是所用的水，都必須過濾乾淨以及清凈。所用的涂香以及燒香，用一種顏色的香，將最為殊勝。所獻的花，用水生的和陸生的白色以及香花，將最為殊勝。其次應當呼喚弟子，為他們作守護，並用香水灑凈，都令他們在同一個地方依次而坐。阿阇梨（Acharya，導師）首先轉般若（Prajna，智慧），至誠皈命一切諸尊，以及用心觀想，然後才開始作畫。用五種鐵作為彩色，最為殊勝。或者用五寶。如果沒有五鐵以及五寶，就用粳米粉，顏色數量如前。必須極其細微。或者用石末。所用的彩色總共有四種，即鐵、寶、粳米以及石末。凡是各種曼荼羅
【English Translation】 English version: Prepare auspicious implements and adorn the place. In the northern area of the Mandala, first use the Kundali (a type of Wisdom King) mantra to ward off all difficulties. Place the offerings, recite the mantra to protect them, and purify with scented water. Perform self-protection and protect the four directions. At noon, wear the rope on the head. If good omens are obtained, begin the ritual with a joyful heart. If neither good nor bad omens are obtained, take refuge in the Three Families of deities with unwavering faith and proceed slowly. If bad omens appear repeatedly, success is not assured, so do not begin. If one insists on proceeding, perform a pacifying homa (fire ritual) to remove obstacles. Use ghee and firewood, reciting each one hundred times. In the Buddha Family, use the Buddha Eye mantra; in the Lotus Family, use the Yasomati mantra; in the Vajra Family, use the Mamaki mantra, all for pacifying homa. However, the Mamaki mantra is common to the mothers of the Three Families, so it is used universally. After the homa is completed, immediately offer Arghya (offering water). The vessel should be made of gold, or silver, refined copper, precious stones, wood, stone, or tile, made according to the rules. Fill it with scented water and white flowers. Recite the mantra, holding the Arghya in hand, and fumigate it with incense. Kneel on the right knee, holding it at heart level, with deep reverence, recite the root mantra and offer it. Next, offer white flowers and beautiful incense. According to the incense used in the various Mandalas, do not use parts of sentient beings or purple minerals, but only beautiful incense. All water used must be filtered and purified. The incense used for both anointing and burning should be of one color, which is considered most excellent. The flowers offered should be white and fragrant, both aquatic and terrestrial, which is considered most excellent. Next, one should call the disciples, perform protection for them, and sprinkle them with scented water, having them all sit in order in the same place. The Acharya (teacher) should first recite the Prajna (wisdom) , sincerely taking refuge in all the deities, and contemplate them in the mind, before beginning to draw. Use the five metals as colors, which is most excellent. Or use the five jewels. If there are no five metals or five jewels, then use rice flour, with the same colors and quantities as before. It must be extremely fine. Or use stone powder. There are four types of colors in total: metal, jewels, rice flour, and stone powder. All kinds of Mandalas
當用之色。或若不辨此等色者應用燒土以為赤色。炭為黑色。大小麥末為作余色。若作速急之時。及碎伏鬼魅並作降伏法者。應用灰作曼荼羅。于諸彩色。五鐵五寶粳米粉三色。隨所用處各自為上。若作三摩耶曼荼羅。應用五鐵。若作灌頂曼荼羅。應用五寶。若作息災應用粳米粉。若作增益當用石末色。若作降伏當用其灰。此名彩色差別等相。從東北角而下彩色。極令端直。右繞而布。勿令隔斷。其色界道若有粗細。或復斷絕及不齊正。種種難起。是故應當慇勤布色。凡諸方門要當中開。謂量九分。其八分者。各取四分而為兩邊。取中一分而開為門。其出入門稍應闊作。自余諸門。以白色末而作畫閉。其所閉者稍向外曲。或置門印而閉其門。或置護方契印。中臺及內院應用五色而作界道。其第二院應用三色。第三外院唯用白色而作界道。其著食院及行道院。但用白色而作界道。余有用灰作曼荼羅。皆是一道。其三重院。一一各分而作三道。縱廣份量極令平正。於三部中諸曼荼羅法。皆當如是。或依本法所有份量。當準彼作。應置諸尊等院。更涂牛糞及灑五凈。以明王真言持誦香水。亦復灑凈方可畫尊。其畫尊法總為三種。隨取一處作曼荼羅。一者畫尊形像。二者畫作其印。三者但置其座。若畫像者。阿阇梨極須好能畫
【現代漢語翻譯】 現代漢語譯本： 關於顏色的使用：如果無法辨別各種顏色，可以使用燒過的土作為紅色，炭作為黑色，大小麥磨成的粉末作為其他顏色。如果需要快速製作，或者進行摧伏鬼魅以及降伏法事，可以使用灰燼製作曼荼羅（Mandala，壇城）。在所有顏色中，五鐵（指金、銀、銅、鐵、錫五種金屬）、五寶（指金、銀、琉璃、硨磲、瑪瑙五種寶物）、粳米粉這三種材料的顏色，根據不同的用途，各自為最佳選擇。如果製作三摩耶曼荼羅（Samaya Mandala，平等壇城），應該使用五鐵；如果製作灌頂曼荼羅（Abhiseka Mandala，受職壇城），應該使用五寶；如果進行息災法事，應該使用粳米粉；如果進行增益法事，應該使用石末的顏色；如果進行降伏法事，應該使用灰燼。這被稱為顏色的差別等相。 從東北角開始向下塗抹顏色，務必使其端正筆直，順時針環繞塗布，不要使其中斷。如果道路有粗細不均，或者中斷斷絕，以及不齊整等情況，種種困難就會產生。因此，應當勤勉地塗布顏色。所有方位的門都要在正中打開，所謂的量取九份，將八份各取四份作為兩邊，取中間一份打開作為門。出入門應該稍微寬一些。其餘的門，用白色粉末畫上作為關閉，關閉的地方稍微向外彎曲，或者放置門印來關閉門，或者放置護方契印。中臺（Mandala的中心區域）以及內院應該用五種顏色來製作界道，第二院應該用三種顏色，第三外院只用白色來製作界道。放置食物的院子以及行道院，只用白色來製作界道。其餘的用灰燼製作曼荼羅的情況，都是一道。三重院，每一重都各自劃分製作三道，縱向和橫向的比例務必使其平整端正。在三部（指佛部、蓮花部、金剛部）中的各種曼荼羅法，都應當如此。或者依照原本的法本所記載的比例，應當按照那個標準來製作。應該安置諸尊（諸佛菩薩）的院落，再塗抹牛糞以及灑五凈（指牛尿、牛糞、牛奶、牛酪、牛酥），用明王真言持誦過的香水，也用來灑凈，才可以畫尊。畫尊的方法總共有三種，隨便選取一種來製作曼荼羅。一是畫尊的形像，二是畫作其印（手印），三是隻放置其座。如果要畫像，阿阇梨（Acharya，導師）必須非常擅長繪畫。
【English Translation】 English version: Regarding the use of colors: If one cannot distinguish these colors, then use burnt earth as red, charcoal as black, and flour of wheat and barley as other colors. If making it quickly, or performing subduing of ghosts and demons, and subjugation rituals, then use ashes to create the Mandala (壇城). Among all colors, the colors of the five metals (gold, silver, copper, iron, tin), five jewels (gold, silver, lapis lazuli, tridacna, agate), and glutinous rice flour are each the best choice according to their respective uses. If creating a Samaya Mandala (平等壇城), one should use the five metals; if creating an Abhisheka Mandala (受職壇城), one should use the five jewels; if performing a pacifying ritual, one should use glutinous rice flour; if performing an enriching ritual, one should use the color of stone powder; if performing a subjugation ritual, one should use ashes. This is called the difference in colors and their characteristics. Starting from the northeast corner and going downwards with the colors, make sure they are straight and upright, and spread them clockwise, without interruption. If the path is uneven in thickness, or interrupted and broken, or not aligned properly, various difficulties will arise. Therefore, one should diligently spread the colors. All directional gates must be opened in the center, which means measuring nine parts, taking four parts each from the eight parts for the two sides, and opening the middle one part as the gate. The entrance and exit gates should be made slightly wider. The remaining gates should be painted with white powder as closed, and the closed areas should be slightly curved outwards, or place a gate seal to close the gate, or place a directional protection seal. The central platform (the central area of the Mandala) and the inner courtyard should use five colors to create the boundary paths, the second courtyard should use three colors, and the third outer courtyard should only use white to create the boundary paths. The courtyard for placing food and the walking path courtyard should only use white to create the boundary paths. In other cases of using ashes to create the Mandala, it is all one path. The triple courtyard, each one should be divided and made into three paths, and the longitudinal and transverse proportions must be flat and upright. In the various Mandala methods of the three families (Buddha family, Lotus family, Vajra family), all should be like this. Or according to the proportions recorded in the original Dharma text, one should make it according to that standard. The courtyards where the deities (Buddhas and Bodhisattvas) should be placed should be smeared with cow dung and sprinkled with the five pure substances (cow urine, cow dung, cow milk, cow yogurt, cow ghee), and also use incense water recited with the mantra of the Wisdom King to purify it before painting the deities. There are three methods for painting the deities in total, and one can choose any one to create the Mandala. One is to paint the form of the deity, two is to paint its mudra (hand gesture), and three is to only place its seat. If one wants to paint the image, the Acharya (導師) must be very good at painting.
其形貌。一一如法。身份支節必應相稱。分明顯現與院相稱。隨其本法說形像。瞋喜坐立一一相應。具足而作勿令闕少。其諸聖尊像貌安置此名畫形像法。若不絕妙畫者。應置契印。假使能畫一切諸相。一一具足難可得成。縱慾作者淹滯時分。多作形像亦復不善。相貌不具。即無靈驗及不成就。是故應當置其契印。或當唯畫三部主尊形像而置。余作契印。天尊契印即是佛頂。以心持誦彼真言。以白色畫觀世音自在契印。即是蓮華。其執金剛契印。即是五股跋折羅(二合)其諸餘尊。各依本法自說契印。或若不獲彼本印者。應置部主契印。悉皆通用。隨其諸尊等所執持器杖。即是彼印。如是略說諸尊契印。勿須懷疑決定如是。其嚕怛羅(二合)契印。即是利三股叉。其妃契印即是缽置娑铏。其那羅延契印即是輪印。其摩訶斯那契印即是娑惡(二合)底。其梵天王契印即是蓮華。其帝釋契印即是跋折羅(二合)。其火天契印即是火爐。其閻摩契印即是單馱棒。其泥利羝契印即是橫大刀。其龍王契印即是罥索。其風神王契印是幢幡。其多聞天契印即是伽馱棒。摩醯首羅契印即是三股叉。其地神契印即是滿瓶。日月契印即是圓滿之相。諸尊契印即吉祥等是也。隨所其印一一而作。若畫形像者。契印及座三種應具。諸曼荼羅縱使
【現代漢語翻譯】 現代漢語譯本 其形貌，一一依照儀軌，身體各部分和關節必須比例協調，清晰明顯，與壇城相稱。根據其本尊的法度描述形象，憤怒相、喜悅相、坐姿、站姿，一一相應。完整地製作，不要有所缺失。這些聖尊的形象安置，稱作『繪畫形象法』。如果不能完美地繪畫，就應該設定契印（mudra，手印）。即使能夠畫出一切諸相，一一具足也很難完成。縱然想要製作，也會拖延時間。過多地製作形象也不好，相貌不完整，就沒有靈驗，也不能成就。因此，應當設定契印，或者只畫三部主尊的形象而設定契印，其餘的都用契印代替。天尊的契印就是佛頂印。以心持誦那個真言，用白色畫觀世音自在的契印，就是蓮花。執金剛的契印，就是五股金剛杵（vajra）。其餘的諸尊，各自依照本法說明契印。或者如果沒有得到本尊的印，就應該設定部主的契印，全部通用。根據諸尊所執持的器杖，就是那個印。像這樣簡略地說諸尊的契印，不要懷疑，一定是這樣。嚕怛羅（Rudra）的契印，就是利三股叉（trishula）。其妃的契印就是缽置娑铏（patra）。那羅延（Narayana）的契印就是輪印（chakra）。摩訶斯那（Mahasena）的契印就是娑惡底（shakti）。梵天王（Brahma）的契印就是蓮花。帝釋（Indra）的契印就是金剛杵（vajra）。火天（Agni）的契印就是火爐。閻摩（Yama）的契印就是單馱棒（danda）。泥利羝（Nirrti）的契印就是橫大刀。龍王（Naga）的契印就是罥索（pasha）。風神王（Vayu）的契印是幢幡。多聞天（Vaishravana）的契印就是伽馱棒（gada）。摩醯首羅（Maheshvara）的契印就是三股叉（trishula）。地神（Prithvi）的契印就是滿瓶。日月（Surya and Chandra）的契印就是圓滿之相。諸尊的契印就是吉祥等等。根據所用的印一一製作。如果繪畫形象，契印、座和形象三種應該具備。即使是曼荼羅（mandala），縱然
【English Translation】 English version Their forms, each and every one according to the prescribed rituals. The body's limbs and joints must be proportionately harmonious, clearly and distinctly manifested, and in accordance with the mandala. Describe the form according to the dharma of its respective deity, whether wrathful, joyful, seated, or standing, each appropriately. Create them completely, without any omissions. The placement of these images of the holy deities is called the 'Method of Drawing Images.' If one cannot draw perfectly, one should place mudras (seals). Even if one could draw all the forms, it would be difficult to complete each and every one perfectly. Even if one desires to create them, it would delay the time. Making too many images is also not good. If the forms are incomplete, there will be no efficacy and no accomplishment. Therefore, one should place mudras, or only draw the images of the three principal deities and place mudras for the rest. The mudra of the Devas is the Ushnisha (Buddha's crown). Recite that mantra with the mind, and draw the mudra of Avalokiteshvara (the Bodhisattva of compassion) in white, which is the lotus. The mudra of Vajrapani (the holder of the vajra) is the five-pronged vajra. The other deities, each according to their own dharma, describe their mudras. Or, if one does not obtain the mudra of the deity, one should place the mudra of the principal deity of the family, which is universally applicable. According to the implements held by the various deities, that is their mudra. Thus, briefly speaking of the mudras of the deities, do not doubt, it is definitely so. The mudra of Rudra is the sharp trident (trishula). The mudra of his consort is the patra (bowl). The mudra of Narayana (Vishnu) is the chakra (wheel). The mudra of Mahasena (Skanda) is the shakti (power). The mudra of Brahma is the lotus. The mudra of Indra is the vajra (thunderbolt). The mudra of Agni (the god of fire) is the fire altar. The mudra of Yama (the god of death) is the danda (staff). The mudra of Nirrti (a guardian of the southwest) is the large horizontal sword. The mudra of the Naga (dragon king) is the pasha (noose). The mudra of Vayu (the god of wind) is the banner. The mudra of Vaishravana (the god of wealth) is the gada (club). The mudra of Maheshvara (Shiva) is the trishula (trident). The mudra of Prithvi (the earth goddess) is the full vase. The mudras of Surya and Chandra (the sun and moon) are the symbols of fullness. The mudras of the deities are auspicious symbols, and so on. Create each mudra according to its respective form. If drawing images, the mudra, seat, and image should all be present. Even if it is a mandala, even if
不說。準此應作。此名契印之法。但置座者。其三部尊座。皆作圓形與院相應。誦其真言中置一點。自余諸尊或圓及方。各誦彼等真言。中置一點。其外院尊。但呼名號唯置一點。亦無方圓。如是畢已方作奉請。此名第三安座之法。若作速急之事。力不及者。應作座曼荼羅。或作一及二三曼荼羅法。其三部主畫其形像。余諸尊等但置契印。外院諸尊唯置其座。準此應知一二三法。此名殊勝廣略曼荼羅法。其先所說形像之法。若不具足即有難起。最後第三處所總空亦不為吉。中間契印非過非空最是微妙。如法供養皆有靈驗。亦復易作能表其尊。是故慇勤應用契印作曼荼羅。于佛座下置無能勝。右邊置本部母。假使于彼曼荼羅不說。必須安置。于中若有處空無尊位者。應置一瓶。瓶上置般若經甲。及讀彼經。觀自在下置馬頭菩薩。右邊置本部母。縱彼不說亦須安置。于執金剛下置軍荼利。右邊置莽摩計母。其西門邊置難陀跋難陀龍王。曼荼羅外西面一處對門廂。當置訶利羝母。於一切門置跋折羅。及置金剛罥索等。隨方契印極令可畏。于曼荼羅第三院北面。安置摩尼跋多羅將等及諸敬信藥叉。于曼荼羅外東面一處。別置佛法僧寶。如法供養。縱使彼不說亦須安置。于曼荼羅第三院東面。置文殊師利菩薩。大勢至菩薩。佛長
子菩薩。虛空藏菩薩。成就義菩薩。無垢行菩薩。彌勒菩薩等。賢劫千菩薩。如是等大菩薩。縱使不說亦須安置。其院南面置金剛將菩薩。及蘇磨呼菩薩。頂行菩薩。摩醯首羅及妃。梵王及軍阇羅持明仙王。質怛羅(二合)迦陀持明仙王。枳利知持明仙王。皤摩尊慕梨持明仙王。蘇盧者那持明仙王。只怛羅(二合)婆努持明仙王。成就義持明仙王。如是七仙。縱使不說亦須安置。其院西面置諸摩怛羅神。佉那缽底神。諸羯羅訶神。羅睺阿修羅王。婆致皤羅(二合)那陀。及遍照阿修羅。婆素枳等龍王。如是諸神。縱使不說亦須安置。其院東面為其帝釋。置拔折羅印及與諸天眷屬並凈居天。其日月天東西二面安置其印相。作圓曼荼羅。其色日赤月白。于東南方置火神印及諸仙藥叉眾。于其南方置檀荼印。與諸餓鬼圍繞。于西南方置大刀印。與諸羅剎圍繞。于其西方置罥索印。與諸龍等圍繞。于西北方置旗旛印。與諸風神圍繞。于其北方置伽馱印。與諸藥叉圍繞。于東北方置輸羅印。與諸部哆眷屬圍繞。于西門北邊置其下方瓶印。與阿修羅圍繞。如是安置護方神已。各並眷屬如法供養。于第二院。置如來毫相尊。如來舍惡(二合)底。輪王佛頂。超勝佛頂。如來眼尊。及置如意寶幢印。並諸使者及無能勝。如是等尊。皆悉
【現代漢語翻譯】 現代漢語譯本 子菩薩（Zǐ Púsà）。虛空藏菩薩（Xūkōngzàng Púsà）。成就義菩薩（Chéngjiùyì Púsà）。無垢行菩薩（Wúgòuxíng Púsà）。彌勒菩薩（Mílè Púsà）等。賢劫千菩薩（Xiánjié Qiān Púsà）。如是等大菩薩，縱使不說亦須安置。其院南面置金剛將菩薩（Jīngāng Jiàng Púsà），及蘇磨呼菩薩（Sūmóhū Púsà），頂行菩薩（Dǐngxíng Púsà），摩醯首羅（Móxīshǒuluó）及妃，梵王（Fànwáng）及軍阇羅持明仙王（Jūnzhāluó Chímíng Xiānwáng），質怛羅迦陀持明仙王（Zhìdáluó Jiātuó Chímíng Xiānwáng），枳利知持明仙王（Zhǐlìzhī Chímíng Xiānwáng），皤摩尊慕梨持明仙王（Pómózūnmùlí Chímíng Xiānwáng），蘇盧者那持明仙王（Sūlúzhěnà Chímíng Xiānwáng），只怛羅婆努持明仙王（Zhǐdáluó Pónǔ Chímíng Xiānwáng），成就義持明仙王（Chéngjiùyì Chímíng Xiānwáng）。如是七仙，縱使不說亦須安置。其院西面置諸摩怛羅神（Módáluó Shén），佉那缽底神（Qiānàbōdǐ Shén），諸羯羅訶神（Jiéluóhē Shén），羅睺阿修羅王（Luóhóu Āxiūluówáng），婆致皤羅那陀（Pózhipónáluónàtuó），及遍照阿修羅（Biànzhào Āxiūluó），婆素枳等龍王（Pósùjī děng Lóngwáng）。如是諸神，縱使不說亦須安置。其院東面為其帝釋（Dìshì），置拔折羅印（Bázhéluó Yìn）及與諸天眷屬並凈居天。其日月天東西二面安置其印相，作圓曼荼羅（Yuán Màntúluó）。其色日赤月白。于東南方置火神印及諸仙藥叉眾。于其南方置檀荼印，與諸餓鬼圍繞。于西南方置大刀印，與諸羅剎圍繞。于其西方置罥索印，與諸龍等圍繞。于西北方置旗旛印，與諸風神圍繞。于其北方置伽馱印，與諸藥叉圍繞。于東北方置輸羅印，與諸部哆眷屬圍繞。于西門北邊置其下方瓶印，與阿修羅圍繞。如是安置護方神已，各並眷屬如法供養。于第二院，置如來毫相尊（Rúlái Háoxiàng Zūn），如來舍惡底（Rúlái Shěèdǐ），輪王佛頂（Lúnwáng Fódǐng），超勝佛頂（Chāoshèng Fódǐng），如來眼尊（Rúlái Yǎnzūn），及置如意寶幢印（Rúyì Bǎochuáng Yìn），並諸使者及無能勝。如是等尊，皆悉
【English Translation】 English version Zǐ Púsà (Son Bodhisattva). Xūkōngzàng Púsà (Ākāśagarbha Bodhisattva). Chéngjiùyì Púsà (Accomplishment Meaning Bodhisattva). Wúgòuxíng Púsà (Immaculate Conduct Bodhisattva). Mílè Púsà (Maitreya Bodhisattva) and others. Xiánjié Qiān Púsà (Bhadrakalpa Thousand Bodhisattvas). Such great Bodhisattvas, even if not mentioned, must be placed. On the south side of the courtyard, place Jīngāng Jiàng Púsà (Vajra General Bodhisattva), as well as Sūmóhū Púsà (Sumohu Bodhisattva), Dǐngxíng Púsà (Top Conduct Bodhisattva), Móxīshǒuluó (Maheśvara) and his consort, Fànwáng (Brahma) and Jūnzhāluó Chímíng Xiānwáng (Kundala Vidyadhara King), Zhìdáluó Jiātuó Chímíng Xiānwáng (Citrakatha Vidyadhara King), Zhǐlìzhī Chímíng Xiānwáng (Kilikici Vidyadhara King), Pómózūnmùlí Chímíng Xiānwáng (Padmottamamuli Vidyadhara King), Sūlúzhěnà Chímíng Xiānwáng (Surucana Vidyadhara King), Zhǐdáluó Pónǔ Chímíng Xiānwáng (Citrabhanu Vidyadhara King), Chéngjiùyì Chímíng Xiānwáng (Accomplishment Meaning Vidyadhara King). These seven immortals, even if not mentioned, must be placed. On the west side of the courtyard, place the various Módáluó Shén (Matara Gods), Qiānàbōdǐ Shén (Ganapati Gods), the various Jiéluóhē Shén (Graha Gods), Luóhóu Āxiūluówáng (Rahu Asura King), Pózhipónáluónàtuó (Vaciparanada), and Biànzhào Āxiūluó (Vairocana Asura), Pósùjī (Vasuki) and other Lóngwáng (Naga Kings). These gods, even if not mentioned, must be placed. On the east side of the courtyard, for Dìshì (Indra), place the Bázhéluó Yìn (Vajra Seal) and the heavenly retinue, along with the Śuddhāvāsa heavens. The sun and moon deities are placed on the east and west sides with their respective seals, creating a circular Yuán Màntúluó (Mandala). The color of the sun is red, and the moon is white. In the southeast direction, place the fire god seal and the assembly of immortals and yakshas. In the south direction, place the Dántú Yìn (Danda Seal), surrounded by hungry ghosts. In the southwest direction, place the great sword seal, surrounded by rakshasas. In the west direction, place the noose seal, surrounded by dragons. In the northwest direction, place the banner seal, surrounded by wind gods. In the north direction, place the Gātuó Yìn (Gada Seal), surrounded by yakshas. In the northeast direction, place the Shūluó Yìn (Sula Seal), surrounded by the retinue of bhutas. On the north side of the west gate, place the lower vase seal, surrounded by asuras. Having thus placed the guardian deities of the directions, offer them appropriate offerings along with their retinues. In the second courtyard, place the Rúlái Háoxiàng Zūn (Tathagata Urna Icon), Rúlái Shěèdǐ (Tathagata Sarira), Lúnwáng Fódǐng (Cakravartin Buddha Crown), Chāoshèng Fódǐng (Supreme Buddha Crown), Rúlái Yǎnzūn (Tathagata Eye Icon), and place the Rúyì Bǎochuáng Yìn (Cintamani Banner Seal), along with the messengers and the invincible ones. All such honored ones are
安置於佛左右。耶輸末底尊。大白尊。槃坦羅(二合)皤絲泥尊。馬頭尊。一髻尊。多羅尊。徹(去聲)㗚尊。大吉祥尊。圓滿尊。如是等尊。置於觀自在左右。金剛鉤尊。金剛拳尊。遜婆明王。軍荼利忿怒尊。般坦尼訖涅(二合)婆尊。金剛錛缽尊。金剛棒尊。不凈忿怒尊。如是等尊。置於執金剛左右邊。凡作一切曼荼羅者。皆須安置如是等尊。其處若不滿者。即當安置自余不說三部諸尊。複意所樂諸尊。隨意安置。其第三院亦復如是。于曼荼羅外。東方及南北方。各置一座。以心觀察三部諸尊。各隨其方都請供養。及用閼伽而奉獻之。各誦彼部部主真言。其東方座安置佛部。其北方座安置蓮華部。其南方座安置金剛部。如是三部一切諸尊並諸使者。都而奉請如法供養皆生歡喜。于其西方亦置一座。奉請一切天神如前供養。若作息災曼荼羅者。當置三寶及諸菩薩凈居天等。若作增益曼荼羅者。當置明尊及真言尊。諸大威德等敬信藥叉。若作降伏曼荼羅者。應置忿怒諸尊。及使者等諸猛害尊。凡曼荼羅皆須應作三事法。是故應當置三種尊。其最內院若無主者。當置般若印像。于內院門右邊置一凈篋。于上置般若經甲。于外門左邊置護摩火爐。用凈好木而為燒柴。或東南方置其火爐。或隨事相應而置火爐。安置諸尊準此
應知。若於佛堂。或於窟內及以室內。及或迮處所作曼荼羅者。隨意安置。若作成就曼荼羅者。不應窟內及與迮處而作。強作即損。凡作曼荼羅。于露地為上。若於神廟及與大室。通許而作。其處若有短樹及根大石及樹。要須除卻。若除不得。當作息災之法而除其過。又其樹瓦石等之物。若在第二第三之院。許作法除。若當內院應棄其處。凡曼荼羅地。以香水灑為凈。若山上作者勿見不平之過。若平地作者勿見右過。安置諸尊。本位及方若差者。應作息災之法而除其過。然第二院必不得錯。是故畫位畢已。安心普視。若有錯處即當復改。其自唸誦之尊。及與弟子唸誦之尊。隨其本位任意安置。若有弟子堪灌頂者。應作方階。灌頂之處以其白色而階其道。又以五色作一蓮華。甚令圓滿。以萬字等諸吉祥印。圍繞其花。或作其形而安置之。其作食處以白色界道。所有食飲皆置一處。所有幢幡瓶等諸供養具。亦以白色界道。其處而安置。
瞿醯經奉請供養品第八
次說奉請及供養法。作曼荼羅畢。及觀視已。出外灑凈。面向東。禮一切諸尊而取好相。唸誦曼荼羅主真言。或誦部心真言。勿令心散亂。乃至當見吉祥之相。得好相已。以心生歡喜。然後方作護身等法。用辦事真言。或先持誦有功真言。要用五尊真言
【現代漢語翻譯】 現代漢語譯本： 須知，如果在佛堂、石窟內、房間里，或者狹窄的地方製作曼荼羅（Mandala，壇城），可以隨意安置。如果爲了成就而製作曼荼羅，不應該在石窟內或狹窄的地方製作，勉強制作會有損害。凡是製作曼荼羅，在露天的地方最好。如果在神廟或大房間里，可以允許製作。如果那個地方有矮樹、大樹根或大石頭，必須移除。如果無法移除，應當作息災之法來消除其過患。還有，樹木、瓦片、石頭等物品，如果在第二、第三層院子里，允許通過作法來移除。如果在內院，應當放棄那個地方。凡是製作曼荼羅的土地，用香水灑掃使其清凈。如果在山上製作，不要在意不平整的過失。如果在平地上製作，不要在意向右傾斜的過失。安置諸位本尊（Deity），如果本位或方位有差錯，應當作息災之法來消除其過患。但是，第二層院子絕對不能出錯。因此，畫好位置后，安心普遍觀察，如果有錯處就應當重新更改。自己唸誦的本尊，以及弟子唸誦的本尊，根據其本位隨意安置。如果有弟子堪能接受灌頂（Abhiṣeka）的，應當製作方形臺階，灌頂的地方用白色來鋪設道路。再用五種顏色製作一朵蓮花，務必使其圓滿。用萬字等各種吉祥印記圍繞那朵花，或者製作其形狀並安置在那裡。製作食物的地方用白色鋪設道路，所有食物和飲料都放在一個地方。所有幢幡、寶瓶等各種供養器具，也用白色鋪設道路，並在那裡安置。 《瞿醯經》奉請供養品第八 接下來講述奉請和供養的方法。製作曼荼羅完畢，並且觀察完畢后，到外面灑凈，面向東方，禮拜一切諸尊並獲取好兆頭。唸誦曼荼羅主尊的真言（Mantra），或者唸誦部心真言，不要讓心散亂，直到看見吉祥的徵兆。得到好兆頭后，內心生起歡喜，然後才作護身等法。使用辦事真言，或者先持誦有功德的真言，一定要用五尊真言。
【English Translation】 English version: You should know that if you are making a Mandala (Mandala, sacred diagram) in a Buddha hall, a cave, a room, or a narrow place, you can arrange it as you wish. If you are making a Mandala for the purpose of accomplishment, you should not make it in a cave or a narrow place; making it forcibly will cause harm. Whenever you make a Mandala, it is best to do it in an open space. If it is in a temple or a large room, it is permissible to make it there. If there are short trees, large tree roots, or large stones in that place, they must be removed. If they cannot be removed, you should perform a rite of pacification to eliminate their faults. Also, if things like trees, tiles, and stones are in the second or third courtyard, it is permissible to remove them by performing a ritual. If they are in the inner courtyard, you should abandon that place. For any Mandala ground, sprinkle it with fragrant water to purify it. If you are making it on a mountain, do not be concerned about unevenness. If you are making it on flat ground, do not be concerned about it being tilted to the right. If there are errors in the placement of the deities (Deity), in their proper positions or directions, you should perform a rite of pacification to eliminate their faults. However, there must be no mistakes in the second courtyard. Therefore, after drawing the positions, calmly and thoroughly inspect them. If there are any mistakes, you should correct them immediately. The deity that you recite, and the deity that your disciples recite, should be arranged according to their respective positions as you wish. If there are disciples who are qualified to receive Abhiṣeka (Abhiṣeka, initiation), you should make a square platform, and pave the path to the place of Abhiṣeka with white. Then, use five colors to make a lotus flower, making sure it is perfectly round. Surround the flower with auspicious symbols such as the swastika, or create its shape and place it there. The place for preparing food should be paved with white, and all food and drink should be placed in one place. All the banners, vases, and other offerings should also be paved with white, and placed there. Guhyasamāja Tantra, Chapter 8: Inviting and Offering Next, I will explain the method of inviting and making offerings. After completing the Mandala and inspecting it, go outside and sprinkle it with purifying water, face east, prostrate to all the deities and obtain good omens. Recite the Mantra (Mantra, sacred utterance) of the main deity of the Mandala, or recite the heart Mantra of the family, without letting your mind wander, until you see auspicious signs. After obtaining good omens, generate joy in your heart, and then perform the protective rites. Use the Mantra for accomplishing tasks, or first recite the Mantra that has merit, and be sure to use the Mantras of the five deities.
而作護身。所謂枳利枳利尊。軍荼利尊。金剛橛尊。金剛墻尊。金剛鉤欄尊。普通諸部。而作護身降伏諸難。或用曼荼羅主根本真言或心真言。而作護身。其諸弟子如前所說。及心作護。作護法已。入曼荼羅。執閼伽器真言持誦。其器用金而作。或銀熟銅寶及娑頗底迦。或白琉璃或用木石商佉樹葉螺。及新瓦而作其器。勿令闕損如法而作。中盛香水及置名花。以真言瀉垢乃至清凈。后以曼荼羅主真言持誦七遍。安置內院以為供養。余處但灑即成供養。其應置瓶。勿黑及以赤色。端正新作勿令闕損。輕及端圓。盛香水滿。及置五穀五寶五藥。繒彩纏頸及纏華鬘。並著花果枝葉。亦著柑欗散花。持誦七遍。四方及四角諸門安置以為吉祥。或若不辦如是等瓶為灌頂者。中置一瓶。及四門四角各置一瓶。于其出入三重之門。各于當邊一一置瓶。于外當門要置一瓶。假使不辦眾多瓶者。安置一瓶或安四瓶。其門外瓶必定勿闕。其五穀者。謂胡麻小豆大麥小麥稻穀。余言一切谷者應知五穀。言五藥者。謂僧祇(一)毗夜(二)乞羅(二合)提婆(三)娑訶提婆(四)枳㗚羯(上)尼(五)余言一切藥者應知五藥。其五寶者。謂瑚頗金銀商佉。或珠或寶。余言一切寶者應知五寶。其幡竿者端直及長。各於八方。去處不遠如法安置。東
著白幡。東南紅幡。正南黑幡。西南煙色幡。西方赤色幡。西北方青色幡。正北黃色幡。東北赤白幡。如是八色隨方而置。于竿頭上結絓鴆鵲鴟尾。極令端正。或若不辦。但於四門而置。或但東方置一白幡。其燒香爐但用瓦壞。勿令火燒。數至一十。四方四角各置一枚。于門及外各置一枚。或若不辨如是壞爐。瓦器亦得。若不得辦多。于其門前但置一爐。復於四面各豎一門。于上懸鈴傘蓋及拂並與華鬘。亦以大麥小麥稻穀。而作生檗。于外四面而置供養。復於四面幔幕圍著。如前所涂四面之地。散諸名花及稻穀。花並散諸谷花。置萬字等諸吉祥印。如是廣設供養諸具。或復隨力辦供養已。然後方作奉請之法。執持如前所辦閼伽。各以本真言奉請諸尊。或復都用曼荼羅主真言。都請諸尊。或依本法所說。如是奉請。于佛部中。用輪王佛頂明王及以部母真言。而請本部諸尊。于蓮華部。用濕縛婆訶明王及吉祥部母真言。而請本部諸尊。于金剛部。用遜婆明王及莽么計部母真言。而請本部諸尊。或復唯以曼荼羅主之根本真言或心真言。用請一切內外諸尊。或以當部主根本真言或心真言。奉請本部諸尊。或以各各本真言。奉請諸尊。若先誦得者應一一請。如是次第以其閼伽。依法請已。即當奉獻般地夜(二合)香水。又數奉獻
【現代漢語翻譯】 現代漢語譯本： 樹立白色旗旛于東方，東南方樹立紅色旗旛，正南方樹立黑色旗旛，西南方樹立煙色旗旛，西方樹立赤色旗旛，西北方樹立青色旗旛，正北方樹立黃色旗旛，東北方樹立赤白相間旗旛。如此八種顏色的旗旛按照方位設定。在旗桿頂端懸掛鴆、鵲、鴟的尾巴，務必使其端正。如果無法辦到，就在四個門處設定。或者只在東方設定一面白色旗旛。焚香的香爐只用瓦器，不要用火燒製的。數量達到十個。四方四個角各放置一個，在門內及門外各放置一個。如果無法準備這麼多瓦爐，用瓦器也可以。如果無法準備很多，就在門前只放置一個香爐。再在四面各豎立一扇門，在門上懸掛鈴鐺、傘蓋以及拂塵，並用花鬘裝飾。也用大麥、小麥、稻穀製作生檗（一種供品），在外面四面放置供養。再用帷幔將四面圍起來，如前面所涂的四面之地，散佈各種名花及稻穀，花和穀物一起散佈，放置萬字等各種吉祥圖案。如此廣泛地設定供養器具。或者根據自己的能力準備供養品后，然後才開始進行奉請之法。執持如前面所準備的閼伽（供水），各自用本尊的真言奉請諸尊。或者都用曼荼羅主（壇城主）真言，全部迎請諸尊。或者依照本法所說，如此奉請。在佛部中，用輪王佛頂明王（Usnisacakravartin）及部母真言，迎請本部諸尊。在蓮華部中，用濕縛婆訶明王（Hayagriva）及吉祥部母真言，迎請本部諸尊。在金剛部中，用遜婆明王（Sumbharaja）及莽么計部母真言，迎請本部諸尊。或者只用曼荼羅主（壇城主）的根本真言或心真言，迎請一切內外諸尊。或者用當部主的根本真言或心真言，奉請本部諸尊。或者用各個本尊的真言，奉請諸尊。如果先前已經誦得這些真言，就應該一一奉請。如此依次用閼伽（供水），依法迎請后，就應當奉獻般地夜（padyam，洗足水）香水，並多次奉獻。 English version: Erect white banners in the east, red banners in the southeast, black banners in the south, smoke-colored banners in the southwest, crimson banners in the west, blue banners in the northwest, yellow banners in the north, and red-white banners in the northeast. Thus, place the eight-colored banners according to their respective directions. At the top of the poles, attach the tails of poisonous birds, magpies, and owls, ensuring they are perfectly straight. If this is not possible, place them at the four gates. Or, simply place one white banner in the east. The incense burners should only be made of unfired clay. Do not use fire-baked ones. Use ten of them. Place one at each of the four corners and one inside and outside each gate. If it is not possible to prepare so many clay burners, clay vessels will also suffice. If it is not possible to prepare many, just place one burner in front of the gate. Then, erect a door on each of the four sides, hanging bells, umbrellas, canopies, and whisks, and decorate with flower garlands. Also, use barley, wheat, and rice to make sheng bo (a type of offering), placing them for offerings on the four outer sides. Then, surround the four sides with curtains, as with the previously painted four-sided area. Scatter various famous flowers and rice, scattering both flowers and grains, and place auspicious symbols such as swastikas. Thus, extensively set up the implements for offerings. Or, after preparing offerings according to one's ability, then begin the method of invocation. Holding the argha (offering water) prepared as before, each person invokes the deities using the mantra of their respective principal deity. Or, use the mandala lord (mandalapati) mantra to invoke all the deities. Or, invoke according to what is said in the original method. Within the Buddha family, use the Usnisacakravartin (Wheel-Turning Buddha Crown King) vidyaraja and the family mother mantra to invite the deities of that family. Within the Lotus family, use the Hayagriva (Horse-Necked King) vidyaraja and the auspicious family mother mantra to invite the deities of that family. Within the Vajra family, use the Sumbharaja (Sumbha King) vidyaraja and the Mamaki family mother mantra to invite the deities of that family. Or, only use the root mantra or heart mantra of the mandala lord (mandalapati) to invite all the inner and outer deities. Or, use the root mantra or heart mantra of the principal deity of that family to invoke the deities of that family. Or, use the individual mantras of each deity to invoke the deities. If one has previously mastered these mantras, one should invoke them one by one. Thus, after invoking according to the Dharma with the argha (offering water) in this order, one should then offer padyam (foot-washing water) and scented water, offering them repeatedly.
【English Translation】 Erect white banners in the east, red banners in the southeast, black banners in the south, smoke-colored banners in the southwest, crimson banners in the west, blue banners in the northwest, yellow banners in the north, and red-white banners in the northeast. Thus, place the eight-colored banners according to their respective directions. At the top of the poles, attach the tails of poisonous birds, magpies, and owls, ensuring they are perfectly straight. If this is not possible, place them at the four gates. Or, simply place one white banner in the east. The incense burners should only be made of unfired clay. Do not use fire-baked ones. Use ten of them. Place one at each of the four corners and one inside and outside each gate. If it is not possible to prepare so many clay burners, clay vessels will also suffice. If it is not possible to prepare many, just place one burner in front of the gate. Then, erect a door on each of the four sides, hanging bells, umbrellas, canopies, and whisks, and decorate with flower garlands. Also, use barley, wheat, and rice to make 'sheng bo' (a type of offering), placing them for offerings on the four outer sides. Then, surround the four sides with curtains, as with the previously painted four-sided area. Scatter various famous flowers and rice, scattering both flowers and grains, and place auspicious symbols such as swastikas. Thus, extensively set up the implements for offerings. Or, after preparing offerings according to one's ability, then begin the method of invocation. Holding the 'argha' (offering water) prepared as before, each person invokes the deities using the 'mantra' of their respective principal deity. Or, use the 'mandala' lord ('mandalapati') 'mantra' to invoke all the deities. Or, invoke according to what is said in the original method. Within the Buddha family, use the 'Usnisacakravartin' (Wheel-Turning Buddha Crown King) 'vidyaraja' and the family mother 'mantra' to invite the deities of that family. Within the Lotus family, use the 'Hayagriva' (Horse-Necked King) 'vidyaraja' and the auspicious family mother 'mantra' to invite the deities of that family. Within the Vajra family, use the 'Sumbharaja' (Sumbha King) 'vidyaraja' and the 'Mamaki' family mother 'mantra' to invite the deities of that family. Or, only use the root 'mantra' or heart 'mantra' of the 'mandala' lord ('mandalapati') to invite all the inner and outer deities. Or, use the root 'mantra' or heart 'mantra' of the principal deity of that family to invoke the deities of that family. Or, use the individual 'mantras' of each deity to invoke the deities. If one has previously mastered these 'mantras', one should invoke them one by one. Thus, after invoking according to the Dharma with the 'argha' (offering water) in this order, one should then offer 'padyam' (foot-washing water) and scented water, offering them repeatedly.
閼伽而作問訊之辭。次即禮拜。然後次第作法畢已。方作供養。初獻涂香。次即供養花燒香飲食。后獻燈明。其涂香者。用白檀香。沉水香。迦濕彌㗚香。苾唎(二合)曳應舊香。多迦羅香。優婆羅香。苾利(二合)迦香。甘松香。丁香。桂心香龍華香。禹車香。宿澀蜜香。石南葉香。蘆根香。瑟菟(二合)泥(去)耶汁香。乾陀羅(二合)沙汁香。沙陀拂瑟婆香(云回香)婆沙那羅跢迦香勢(去)禮耶香。阇知皤怛羅(二合)香(云婆羅門豆䓻葉)香附子香。吉隱(二合)底香。隱摩豆唎迦香。胡荽香。諸樹汁類香。如合香如法相和。隨所合香皆置龍腦。應用雨水未墮地者。而作涂香。真言持誦。次第供養內外諸尊。其涂香中。勿置有情身份及與紫𨥥。勿用穢惡蟲食無香等者。當取好凈者。亦勿將水而研其香。若供養諸佛涂香者。當用新好鬱金香或黑沉香。和龍腦而作涂香。若作供養觀自在者。當用白檀以為涂香。若供養執金剛及眷屬者。當用紫檀而為涂香。自余諸尊。隨意而合用供養之。其供養花香。取水陸花謂摩里迦花。魔句花。群(去)馱花。摩羅底花。那縛摩里迦花。苫卜迦花。阿輸迦花。奔馱迦花。拂利曳應(二合)舊花。歸夜迦花舉地迦花。計娑羅花。底羅迦花。娑羅花。迦尼迦羅花。樹花。優波羅花
【現代漢語翻譯】 現代漢語譯本： 先用閼伽（供養凈水）行問訊禮，然後禮拜，再按順序完成作法，之後才進行供養。首先獻上涂香，然後供養鮮花、燒香和飲食，最後獻上燈明。涂香的材料包括：白檀香（Santalum album，一種香木），沉水香（Aquilaria agallocha，一種香木），迦濕彌㗚香（Kashmir，指產自克什米爾的香料），苾唎(二合)曳應舊香，多迦羅香（Tagara，纈草），優婆羅香（Utpala，青蓮花），苾利(二合)迦香，甘松香（Nardostachys jatamansi，一種香草），丁香（Syzygium aromaticum，一種香料），桂心香（Cinnamomum cassia，桂樹的內皮），龍華香，禹車香，宿澀蜜香，石南葉香，蘆根香，瑟菟(二合)泥(去)耶汁香，乾陀羅(二合)沙汁香，沙陀拂瑟婆香（云回香），婆沙那羅跢迦香勢(去)禮耶香，阇知皤怛羅(二合)香（云婆羅門豆蔻葉），香附子香（Cyperus rotundus，一種草本植物），吉隱(二合)底香，隱摩豆唎迦香，胡荽香（Coriandrum sativum，芫荽），以及各種樹汁類的香。將這些香料如法調和，無論混合何種香料，都要加入龍腦（樟腦）。所用的水應為未落地的雨水，以此製作涂香，並持誦真言，依次供養內外諸尊。涂香中，不要加入有情眾生的身體成分以及紫礦，不要使用污穢、被蟲蛀蝕或沒有香味的材料，應當選取美好潔凈的材料。也不要用水來研磨香料。如果供養諸佛，涂香應當使用新鮮美好的鬱金香或黑沉香，與龍腦調和製作。如果供養觀自在（Avalokiteśvara），應當使用白檀香作為涂香。如果供養執金剛（Vajrapani）及其眷屬，應當使用紫檀香作為涂香。其餘諸尊，可以隨意調和香料進行供養。供養的鮮花，應當選取水陸所產的鮮花，如摩里迦花（Mallika，茉莉花），魔句花，群(去)馱花，摩羅底花（Malati，素馨花），那縛摩里迦花，苫卜迦花（Champaka，黃玉蘭），阿輸迦花（Ashoka，無憂花），奔馱迦花，拂利曳應(二合)舊花，歸夜迦花，舉地迦花，計娑羅花（Kesara，番紅花），底羅迦花，娑羅花（Sala，娑羅樹花），迦尼迦羅花，樹花，優波羅花（Utpala，青蓮花）。
【English Translation】 English version: First, perform the 'Argha' (offering of pure water) to express greetings. Next, prostrate in worship. Then, complete the procedures in order, and only then make offerings. Initially, offer '涂香' (tú xiāng, scented paste for anointing). Next, offer flowers, incense, food, and drink. Finally, offer lamps. The '涂香' (tú xiāng) should be made from: White Sandalwood (Santalum album), Agarwood (Aquilaria agallocha), Kashmir Saffron, Bhri (two combined) Yeying Old Fragrance, Tagara (Valerian), Utpala (Blue Lotus), Bhri (two combined) Ka Fragrance, Jatamansi (Nardostachys jatamansi), Clove (Syzygium aromaticum), Cinnamon bark (Cinnamomum cassia), Dragon Flower Fragrance, Yu Che Fragrance, Su Se Mi Fragrance, Skimmia Laureola leaf Fragrance, Reed Rhizome Fragrance, Se Tu (two combined) Ni (removed) Ye Juice Fragrance, Gandhara (two combined) Sha Juice Fragrance, Sha Tuo Fu Se Po Fragrance (said to be '回香' - Huí xiāng, Fennel), Po Sha Na Luo Duo Jia Fragrance Shi (removed) Li Ye Fragrance, She Zhi Po Da Luo (two combined) Fragrance (said to be '婆羅門豆蔻葉' - Póló mén dòukòu yè, Brahmin Cardamom Leaf), Nutgrass Fragrance (Cyperus rotundus), Ji Yin (two combined) Di Fragrance, Yin Mo Dou Li Jia Fragrance, Coriander (Coriandrum sativum), and various tree sap fragrances. Blend these fragrances according to the Dharma, and add Borneol (Camphor) to whatever fragrance is mixed. Use rainwater that has not fallen to the ground to make the '涂香' (tú xiāng). Recite mantras and offer to the inner and outer deities in order. In the '涂香' (tú xiāng), do not add the body parts of sentient beings or purple ore. Do not use impure, insect-eaten, or unscented materials. Choose good and clean materials. Also, do not grind the fragrances with water. If offering '涂香' (tú xiāng) to the Buddhas, use fresh and good Turmeric or Black Agarwood, mixed with Borneol. If offering to Avalokiteśvara (觀自在), use White Sandalwood as '涂香' (tú xiāng). If offering to Vajrapani (執金剛) and his retinue, use Red Sandalwood as '涂香' (tú xiāng). For other deities, blend fragrances as desired for offering. For offering flowers, choose flowers from land and water, such as Mallika (茉莉花, Jasmine), 魔句花, Qun (removed) Tuo Flower, Malati (素馨花, Jasminum sambac), Nava Mallika, Champaka (黃玉蘭, Magnolia champaca), Ashoka (無憂花, Saraca asoca), Pundarika, Bhri (two combined) Yeying Old Flower, Gui Ye Jia Flower, Ju Di Jia Flower, Kesara (番紅花, Saffron), Tilaka Flower, Sala (娑羅樹花, Shorea robusta), Karnikara Flower, Tree Flower, Utpala (青蓮花, Blue Lotus).
。多迦羅花。迦羅毗羅花。迦曇婆花。阿輸那花。漫阇梨花。紛荼羅迦花。迦癡迦羅(二合)花。于遮那羅花。婆荼羅花。尸多幹地花。俱羅婆迦花。皤拏花。婆荼羅舍花。如是等陸地生華。次第供養。勿用惡者。以干多迦花歸夜迦花。尸俱嚕花。遮婆花。阿底目得迦花。央句羅花。唧迦那花。尼婆花。雞跢枳花。摩那延底迦花。句欄荼迦花。那摩迦花。句吒遮花。毗羅嚩(二合)花。摩利迦花。如是等不祥陸花。于降伏事而用供養。忿陀利花。赤蓮花。諸類青蓮花。如是等諸水生花。通用供養。其赤句勿頭花。白蘇乾地迦花。如是等不祥水花。于降伏事而用供養。取計婆羅花。迦尼迦羅花。摩羅底花等。諸白香美諸花。供養佛部。取蓮花等諸水生花。供養蓮華部。取阿輸迦花。底羅迦花。群多花。那縛摩里迦花。拂利曳應(二合)舊花。婆句羅花。赤迦羅毗羅花。優波羅花。如是等花。供養金剛部。其燒香者。用白檀沉水相和。供養佛部。用尸利稗瑟多迦等諸樹汁香。供養蓮華部。用黑沉水香及安悉香。供養金剛部。次說普通和香。非有情身份之者。取白檀香。沉水香。龍腦香。蘇合香。薰陸香。尸利(二合)稗瑟吒(二合)迦香。薩阇羅(二合)沙香。安悉香。婆羅枳香。烏尸羅香。摩勒迦香。香附子香。甘松香
【現代漢語翻譯】 現代漢語譯本 多迦羅花（一種花名）。迦羅毗羅花（一種花名）。迦曇婆花（一種花名）。阿輸那花（一種花名）。漫阇梨花（一種花名）。紛荼羅迦花（一種花名）。迦癡迦羅花（一種花名）。于遮那羅花（一種花名）。婆荼羅花（一種花名）。尸多幹地花（一種花名）。俱羅婆迦花（一種花名）。皤拏花（一種花名）。婆荼羅舍花（一種花名）。像這些陸地上生長的花，依次供養，不要用不好的花。用干多迦花（一種花名）、歸夜迦花（一種花名）、尸俱嚕花（一種花名）、遮婆花（一種花名）、阿底目得迦花（一種花名）、央句羅花（一種花名）、唧迦那花（一種花名）、尼婆花（一種花名）、雞跢枳花（一種花名）、摩那延底迦花（一種花名）、句欄荼迦花（一種花名）、那摩迦花（一種花名）、句吒遮花（一種花名）、毗羅嚩花（一種花名）、摩利迦花（一種花名）。像這些不吉祥的陸地花，在降伏的事情上用來供養。忿陀利花（一種花名）、赤蓮花（紅色蓮花）、各種青蓮花（藍色蓮花），像這些水裡生長的花，普遍用來供養。那些赤句勿頭花（一種花名）、白蘇乾地迦花（一種花名），像這些不吉祥的水生花，在降伏的事情上用來供養。取計婆羅花（一種花名）、迦尼迦羅花（一種花名）、摩羅底花（一種花名）等，各種白色香美的花，供養佛部。取蓮花等各種水生花，供養蓮華部。取阿輸迦花（一種花名）、底羅迦花（一種花名）、群多花（一種花名）、那縛摩里迦花（一種花名）、拂利曳應舊花（一種花名）、婆句羅花（一種花名）、赤迦羅毗羅花（一種花名）、優波羅花（一種花名），像這些花，供養金剛部。燒香方面，用白檀和沉香混合，供養佛部。用尸利稗瑟多迦（一種香料）等各種樹汁香，供養蓮華部。用黑沉香和安悉香，供養金剛部。接下來講普通的和香，不是有情身體成分的。取白檀香、沉水香、龍腦香、蘇合香、薰陸香、尸利稗瑟吒迦香（一種香料）、薩阇羅沙香（一種香料）、安悉香、婆羅枳香（一種香料）、烏尸羅香（一種香料）、摩勒迦香（一種香料）、香附子香、甘松香。
【English Translation】 English version 『Tokara』 flowers (a type of flower). 『Karavira』 flowers (a type of flower). 『Kadamba』 flowers (a type of flower). 『Asuna』 flowers (a type of flower). 『Manjari』 flowers (a type of flower). 『Pundarika』 flowers (a type of flower). 『Kachikara』 flowers (a type of flower). 『Uccanara』 flowers (a type of flower). 『Bhadra』 flowers (a type of flower). 『Sitakandi』 flowers (a type of flower). 『Kuravaka』 flowers (a type of flower). 『Panava』 flowers (a type of flower). 『Bhadrasa』 flowers (a type of flower). Offer these terrestrial flowers in order, and do not use bad ones. Use 『Kantaka』 flowers, 『Griyaka』 flowers, 『Sikuru』 flowers, 『Chapa』 flowers, 『Atimuktaka』 flowers, 『Ankula』 flowers, 『Cikana』 flowers, 『Nipa』 flowers, 『Kitaki』 flowers, 『Manayatika』 flowers, 『Kurantaka』 flowers, 『Namaka』 flowers, 『Kutaja』 flowers, 『Vilva』 flowers, 『Malika』 flowers. These inauspicious terrestrial flowers are used for offerings in subjugation rituals. 『Pundari』 flowers, red lotus flowers, and various blue lotus flowers are commonly used for offerings. Those 『Raktakutaja』 flowers and white fragrant 『Sukanthika』 flowers are inauspicious aquatic flowers used for offerings in subjugation rituals. Take 『Ketaki』 flowers, 『Kanikara』 flowers, 『Malati』 flowers, and other white, fragrant, and beautiful flowers to offer to the Buddha family. Take lotus flowers and other aquatic flowers to offer to the Lotus family. Take 『Asoka』 flowers, 『Tilaka』 flowers, 『Kunda』 flowers, 『Navamalika』 flowers, 『Priyangu』 flowers, 『Bakula』 flowers, red 『Karavira』 flowers, 『Utpala』 flowers, and other such flowers to offer to the Vajra family. For incense, mix white sandalwood and aloeswood to offer to the Buddha family. Use 『Sribastaka』 and other tree sap incenses to offer to the Lotus family. Use black aloeswood incense and benzoin incense to offer to the Vajra family. Next, I will discuss common blended incense, which does not contain sentient beings』 body parts. Take white sandalwood, aloeswood, camphor, storax, frankincense, 『Sribastaka』 incense, 『Sarjarasa』 incense, benzoin, 『Valak』 incense, 『Usira』 incense, 『Mallika』 incense, cyperus, and nard.
。閼伽跢哩(二合)香。柏木香。天木香。及缽地夜(二合)等香。以沙糖相和。此名普通和香。次第供養諸尊。或隨意取如前之香而和供養。或復總和。或取香美者而和。如是隨辨涂香及花並以燒香。以誠心以供養。若置華鬘而供養者。縱有少分穢臭之花不妨供養。若多應棄香花等物。所不識者。不應供養。其有情身份之香。所觸諸餘供養之具。皆悉成穢。是故勿用。其紫𨥥香。於三部中總不許用。是故行者應當通解如是差別。其曼荼羅外四邊之地。普置香爐。或壞或瓦石者。皆置燒香如法供養。縱用有情身份之香亦不妨用。第三院世間諸尊。隨意供養香花等物。其部主尊倍加供養。自余諸尊各于本座。隨應差別次第供養。於三部主尊前各置香爐。曼荼羅主前置一香爐。勿令香菸斷絕。或二院。置以一香爐而用供養。若不辨者。但用一香爐普供養諸尊。然供養一尊已。即應香水灑凈。更供如前灑凈準此應知。如是奉獻涂香及花等並以燒香。于曼荼羅中一切尊已。重奉閼伽畢已。次供養飲食。極令凈潔。生平等心。皆以真言持誦飲食。次第差別。隨應供養。三部主尊倍加飲食。曼荼羅主數倍而加。自余諸尊次第差別。準此應知。寧增加食不得闕少。是故以凈香美飲食。種種而供養悉皆歡喜。所行食類若不遍者。應以余
食充其闕數。或若不辨但供部主。或但置於內院。表心供養一切諸尊。於一一院凡所行食。從頭一一遍佈。行已更取余類。遍行如前。其部主前。若加供養必無過失。正行食時若錯闕少。即應補闕便乞歡喜。應下食處。先布凈芭蕉葉。或布荷葉或布波羅沙葉。先下莎悉地(二合)迦食。次行飲食。最後應下諸果子類。其飲食者。用大小麥面而作。及用粳米粉而造。極令凈潔及與香美。謂羅住迦食。皤羅皤尼迦食。脾那迦食。末度尸羅(二合)乞那(二合)食。阿輸迦伐底食。似菱角形食。餅啖缽波拔吒迦食。缽知食。似鵝形食。仇阿食。羯補迦唎迦食。布尸夜(二合)缽多食。盛滿蘇食。盛沙糖食。烹煎餅涂沙糖食。婆羅門餢𩜶食盼荼迦食。渴阇迦食。薩阇迦食。薄餅食。如鳥形食。胡摩脂餅。馓米揣。如象耳形食。小豆烹煎餅等。小豆所作之食。謂浦波食。輸瑟(二合)迦食。缽那波浦迦餓食。豆基食。著針豆基食。資跢羅(二合)浦波食。你烏嚕比迦食。乳浮娑耶利迦食。珍荼浦波迦食。如是等類食。粳米小豆胡麻。少分相和作粥。其小豆胡麻。搗篩為末。以粳米成糜。此名枳利娑羅粥。乳粥。淡水粥酪粳米粥。酪漿水粳米粥。或赤或黃等粥。皆以凈器而盛供養。或置所布葉上。粳米飯及六十日熟稻粳米。飯而廣
【現代漢語翻譯】 現代漢語譯本 食物要足夠填滿所有位置。或者如果不方便辨認，就只供養部主（Kulapati，壇城中各部的首領）。或者只是放置在內院中，以此表達對一切諸尊的供養。在每一個院落中，凡是需要行食的地方，都要從頭到尾一一遍佈。佈施完畢后，再取其他種類的食物，像之前一樣遍佈。在各位部主面前，如果能增加供養，必定沒有過失。在正式行食的時候，如果出現錯誤或缺少，就應該立即補上，並請求諸尊歡喜。應該放置食物的地方，先鋪上乾淨的芭蕉葉，或者鋪上荷葉，或者鋪上波羅沙葉（Palasha，一種樹葉）。先放下莎悉地迦食（Siddha food，成就食物）。然後行飲食，最後應該放下各種果子。這些飲食，用大小麥面製作，或者用粳米粉製作，務必使其非常乾淨和美味。包括羅住迦食（Lajika food），皤羅皤尼迦食（Paravani food），脾那迦食（Pinaka food），末度尸羅乞那食（Madhushilakhina food），阿輸迦伐底食（Ashokavatika food），似菱角形狀的食物，餅啖缽波拔吒迦食（Bhakshya-papataka food），缽知食（Patri food），似鵝形狀的食物，仇阿食（Chua food），羯補迦唎迦食（Karpura food），布尸夜缽多食（Pushpapatra food），盛滿蘇食（filled with ghee food），盛沙糖食（filled with sugar food），烹煎餅涂沙糖食（fried cake coated with sugar food），婆羅門餢𩜶食（Brahmana food），盼荼迦食（Pandaka food），渴阇迦食（Kharjaka food），薩阇迦食（Sajjaka food），薄餅食（thin cake food），如鳥形狀的食物，胡摩脂餅（Homa ghee cake），馓米揣（fried rice ball），如象耳形狀的食物，小豆烹煎餅等，小豆所作的食物，包括浦波食（Purva food），輸瑟迦食（Shushka food），缽那波浦迦餓食（Pana-puvaka food），豆基食（bean paste food），著針豆基食（bean paste food with needles），資跢羅浦波食（Chitra-purva food），你烏嚕比迦食（Nirupika food），乳浮娑耶利迦食（milk cake food），珍荼浦波迦食（Chinta-puvaka food）等等。粳米、小豆、胡麻，少許混合在一起做成粥。將小豆和胡麻搗碎篩成末，用粳米煮成粥。這叫做枳利娑羅粥（Kilisara porridge）。乳粥（milk porridge），淡水粥（plain water porridge），酪粳米粥（yogurt rice porridge），酪漿水粳米粥（buttermilk rice porridge），或者紅色或黃色的粥，都用乾淨的器皿盛放供養。或者放置在所鋪的葉子上。粳米飯以及六十日成熟的稻米粳米飯，廣泛地供養。
【English Translation】 English version Food should be sufficient to fill all the designated spaces. If it's difficult to distinguish, simply offer to the Kulapati (chiefs of each family in the mandala). Alternatively, just place it in the inner courtyard, expressing heartfelt offerings to all the deities. In each courtyard, for every place where food is to be offered, distribute it thoroughly from beginning to end. After distributing, take other types of food and distribute them as before. If you can increase the offerings before the Kulapati, there will certainly be no fault. During the actual offering of food, if there is a mistake or shortage, it should be immediately replenished, and the deities should be asked for forgiveness and joy. Where food should be placed, first spread clean banana leaves, or lotus leaves, or Palasha (a type of leaf) leaves. First, place the Siddha food (Siddha food, food of accomplishment). Then offer the food and drink, and finally, offer various fruits. These foods are made with wheat and barley flour, or with japonica rice flour, ensuring they are very clean and delicious. Including Lajika food, Paravani food, Pinaka food, Madhushilakhina food, Ashokavatika food, food shaped like water chestnuts, Bhakshya-papataka food, Patri food, food shaped like geese, Chua food, Karpura food, Pushpapatra food, food filled with ghee, food filled with sugar, fried cake coated with sugar, Brahmana food, Pandaka food, Kharjaka food, Sajjaka food, thin cake food, food shaped like birds, Homa ghee cake, fried rice ball, food shaped like elephant ears, fried cakes with small beans, etc., foods made with small beans, including Purva food, Shushka food, Pana-puvaka food, bean paste food, bean paste food with needles, Chitra-purva food, Nirupika food, milk cake food, Chinta-puvaka food, and so on. Japonica rice, small beans, and sesame seeds, mixed together in small amounts to make porridge. Grind the small beans and sesame seeds into powder, and cook the japonica rice into porridge. This is called Kilisara porridge. Milk porridge, plain water porridge, yogurt rice porridge, buttermilk rice porridge, or red or yellow porridge, all offered in clean vessels. Or place them on the spread leaves. Japonica rice and sixty-day-matured rice japonica rice, offer widely.
多獻。小豆羹等種種羹。香味凈潔而奉供養。粳米飯和乳酪。及和沙糖而奉供養。所有種種上妙飲食而奉供養。復依三白之食。部底迦食。廣多食。種種食。粳米飯和乳酪牛蘇者。此名三白食也。乳粥。枳利娑羅粥。小豆羹者。此名部底迦食。如前三食加粳米飯。色色加多此名廣多食。如前四食更和酪粥。即名種種食。所有臭穢辛苦澀味。古殘宿不祥之食。不應供養。或若不辨種種羹者。但用小豆羹而供養。亦得。凡所飯上皆應點酪。若不得辨者。必須供養六種飯食。所謂乳粥。小豆羹。沙瑟(二合)迦等食。粳米飯酪。枳利娑羅粥。縱使極貧。不應闕少六種之食。若闕一者不成供養。凡乳粥上皆應著蜜。凡於酪上皆致沙糖。其小豆羹上應著牛蘇。若有姜者亦應著之。復應供養種種果子及諸根食。此二種食果。一切真言及與明尊皆悉愛樂。其果子者。謂阿摩羅果。石榴果。么路子果。蒲桃果棗。柿子。迦必他果。毗阇補羅迦果。欗子波那娑果。吒應(二合)子果。羅句者果。暮止(二合)者果。木果。波羅曳迦果。乞瑟利迦果。阿么羅果。侵(止音反)部果。勿㗚(二合)跢毗(二合)迦果。迦羅末多迦果等。種種好果而用供養。所有臭穢果不應奉獻。謂穢果者。尸利頗羅果。椰子多羅果。波羅跢迦果如是等穢果不應
【現代漢語翻譯】 現代漢語譯本： 應供養多種食物，如小豆羹等各種羹湯，要香味純凈。粳米飯可與乳酪或砂糖混合供養。所有上等的美味飲食都可用來供養。此外，還應準備三白食、部底迦食、廣多食和種種食。粳米飯與乳酪、牛酥混合，稱為三白食。乳粥和枳利娑羅粥（Kilisula porridge）以及小豆羹，稱為部底迦食。在前三種食物的基礎上加入粳米飯，稱為廣多食。在前四種食物的基礎上再加入酪粥，即為種種食。所有帶有臭味、污穢、辛苦或澀味的食物，以及陳腐、剩餘或不吉祥的食物，都不應用於供養。如果無法準備多種羹湯，僅用小豆羹供養也可以。所有米飯上都應點上乳酪。如果無法準備多種食物，至少要供養六種飯食，即乳粥、小豆羹、沙瑟迦（Sasaka）等食物、粳米飯酪、枳利娑羅粥。即使非常貧困，也不應缺少這六種食物。缺少任何一種都不能算是完整的供養。所有乳粥上都應加蜂蜜，所有乳酪上都應加砂糖，小豆羹上應加牛酥，如果可以，也應加入姜。還應供養各種水果和根莖類食物。這兩種食物是所有真言和明尊都喜愛的。水果包括阿摩羅果（Amalaka fruit）、石榴果、么路子果（Maruja fruit）、葡萄、棗、柿子、迦必他果（Kapittha fruit）、毗阇補羅迦果（Bijapuraka fruit）、欗子波那娑果（Lanjipanasaka fruit）、吒應子果（Taca fruit）、羅句者果（Rajaka fruit）、暮止者果（Mujaka fruit）、木果、波羅曳迦果（Parayeka fruit）、乞瑟利迦果（Ksrrika fruit）、阿么羅果（Amalaka fruit）、侵部果（Chimbu fruit）、勿㗚跢毗迦果（Mritavika fruit）、迦羅末多迦果（Karamataka fruit）等各種好水果。所有帶有臭味或污穢的水果都不應供奉，如尸利頗羅果（Siriphala fruit）、椰子多羅果（Coconut taraka fruit）、波羅跢迦果（Parataka fruit）等不潔凈的水果不應供奉。
【English Translation】 English version: Offerings should include various foods such as small bean soup and other kinds of soups, which should be fragrant and clean. Cooked rice can be offered mixed with milk cheese or sugar. All kinds of excellent and delicious foods can be used for offerings. In addition, one should prepare the Three White Foods, Bhutika Food, Extensive Food, and Various Foods. Cooked rice mixed with milk cheese and ghee is called the Three White Foods. Milk porridge, Kilisula porridge (Kilisula porridge), and small bean soup are called Bhutika Food. Adding cooked rice to the previous three foods is called Extensive Food. Adding cheese porridge to the previous four foods is called Various Foods. All foods with foul odors, impurities, bitter or astringent tastes, as well as stale, leftover, or inauspicious foods, should not be used for offerings. If one cannot prepare various soups, offering only small bean soup is also acceptable. All rice should be dotted with cheese. If one cannot prepare various foods, at least six kinds of rice dishes must be offered, namely milk porridge, small bean soup, Sasaka (Sasaka) and other foods, cooked rice with cheese, and Kilisula porridge. Even if extremely poor, one should not lack these six kinds of food. Lacking any one of them does not constitute a complete offering. All milk porridge should have honey added, all cheese should have sugar added, and small bean soup should have ghee added, and if possible, ginger should also be added. One should also offer various fruits and root vegetables. These two kinds of food are loved by all mantras and luminous deities. Fruits include Amalaka fruit (Amalaka fruit), pomegranate, Maruja fruit (Maruja fruit), grapes, dates, persimmons, Kapittha fruit (Kapittha fruit), Bijapuraka fruit (Bijapuraka fruit), Lanjipanasaka fruit (Lanjipanasaka fruit), Taca fruit (Taca fruit), Rajaka fruit (Rajaka fruit), Mujaka fruit (Mujaka fruit), wood apple, Parayeka fruit (Parayeka fruit), Ksrrika fruit (Ksrrika fruit), Amalaka fruit (Amalaka fruit), Chimbu fruit (Chimbu fruit), Mritavika fruit (Mritavika fruit), Karamataka fruit (Karamataka fruit), and other various good fruits. All fruits with foul odors or impurities should not be offered, such as Siriphala fruit (Siriphala fruit), coconut taraka fruit (Coconut taraka fruit), Parataka fruit (Parataka fruit), and other unclean fruits should not be offered.
奉獻。亦應供養種種根藥。熟煮了以去皮。如法奉供養。謂毗多羅根。芋子根等。其諸穢根不應供養其穢根者。謂輸羅拏根。羅卜根。迦闕迦乾陀根。如是等穢根。不應供養。其果子中。石榴為上。于諸根中。毗多羅根為上。是故應簡而用供養。其熟煮小豆。以和牛蘇。並著胡麻而供養之。第三曼荼羅。于外四面地上。佈散白花。亦以胡麻稻花遍散。最後出外。于諸方所。祭祀部多諸非人類。用粳米飯以和稻花胡麻及花。煮小豆。娑耶里迦飯以涂牛蘇。已上飯食總和一處。其阿阇梨以歡喜心。於一一方各各三遍下食。以祀羅剎及毗舍阇等。及與部多諸食血啖肉者種種之類。或居地者或居樹者。或居林者及以心所念著者。皆須祭祀。於時。忽然若聞大聲。以無畏心更應祭祀。或聞野干大叫及大吼聲。或見其身。或見拔倒樹根。及見樹折或聞雷聲。及種種希奇異相者。更復祭祀而作護身。其阿阇梨。如聞如解如見。如法于諸方所。祭祀畢已。洗手灑凈。于其門前燒香供養。次入于內。奉獻閼伽及燒香。供養前所置食。以心運供于第二院第三院。所有諸尊。一一奉施上妙新凈衣服。自余諸尊各奉一匹。或若不辨。各奉三部主尊用兩匹衣服。或若但以兩匹衣服。置於箱中。而奉施內院。運心普施一切諸尊。然後各誦諸尊真言七
遍。其曼荼羅主真言。持誦百遍已上。其三部心真言各誦百遍。然後次第。應作諸尊一一手印持誦三遍。如是作已。悉皆歡喜滿其所愿。
蕤呬耶經卷中
靈云校本末云 時貞亨三丙寅年六月十一日校了是明日授于諸禪侶故也。
河南教興苾芻凈嚴(四十八載) 大正藏第 18 冊 No. 0897 蕤呬耶經
蕤呬耶經卷下
大唐大興善寺開府儀同三司試鴻臚卿三藏和尚奉 詔譯
分別相品第九
亦名三部三摩耶印。於一切曼荼羅。通用之印。其護身印及結方印。驚覺奉迎之印及灌頂印。辟除障難印奉獻香華等印。息災難印碎伏難印。繫縛難印解放難印。如是等印。于手印品皆悉廣說。如前所說。凈治及護身法。其皆用手印相應而作。若欲碎伏難伏者。當用金剛母跢迦(二合)羅印。及於秘密曼荼羅羅中所說。十八大印皆應用之。若作呼召之法。當用金剛鉤印。若作結縛難法者。當用金剛鎖印。若作調伏法者。當用金剛棒印。若作怖魔法者。當用吃金剛印。若有越三摩耶者。當用受三摩耶忿怒印而作調伏。或用大力金剛棒印。若欲碎滅諸障難者。當用遜婆明王真言手印。作此法已。其諸難等皆被火燒。是故當用如上尊等諸印等法繞用。即知有大威力。是故應當于
【現代漢語翻譯】 現代漢語譯本：持誦曼荼羅主尊的真言一百遍以上，然後持誦三部心真言各一百遍。之後，按照順序，應依次結諸尊的手印並持誦三遍。這樣做了之後，諸尊都會歡喜，滿足你的願望。
《蕤呬耶經》卷中
靈云校勘的版本末尾寫道：時在貞亨三年丙寅年六月十一日校勘完畢，明日傳授給各位禪侶，因此記錄。
河南教興苾芻凈嚴（四十八載） 大正藏第18冊 No. 0897 《蕤呬耶經》
《蕤呬耶經》卷下
大唐大興善寺開府儀同三司試鴻臚卿三藏和尚奉 詔譯
分別相品第九
也稱為三部三摩耶印。是適用於一切曼荼羅的通用手印，包括護身印、結界印、驚覺奉迎印、灌頂印、辟除障難印、奉獻香華等印、息災難印、碎伏難印、繫縛難印、解放難印等等。這些手印在手印品中都有詳細說明。如前所述，凈治和護身之法，都應配合相應的手印來做。如果想要碎伏難伏之物，應當使用金剛母跢迦（Vajramatrika）羅印，以及在秘密曼荼羅中所說的十八大印，都應該使用。如果要做呼召之法，應當使用金剛鉤印。如果要做結縛之法，應當使用金剛鎖印。如果要做調伏之法，應當使用金剛棒印。如果要做怖魔之法，應當使用吃金剛印。如果有人違越三摩耶（Samaya，誓言），應當使用受三摩耶忿怒印來進行調伏，或者使用大力金剛棒印。如果想要摧毀各種障礙，應當使用遜婆（Sumbha）明王真言手印。做了這些法之後，各種災難都會被火燒燬。因此，應當如上所述，使用諸尊的印法圍繞使用，就會知道有很大的威力。所以應當於此精進。
【English Translation】 English version: Recite the principal mantra of the Mandala more than one hundred times, then recite the heart mantras of the three families one hundred times each. After that, in order, one should form the hand seals of each deity one by one and recite them three times. Having done this, all will be pleased and fulfill your wishes.
'Rui Xi Ye Sutra', Volume Middle
At the end of the Lingyun collated version it says: 'Collated on the eleventh day of the sixth month of the Bingyin year of Zhenheng three. This is recorded because it will be transmitted to all Chan practitioners tomorrow.'
Henan Jiaoxing Bhikshu Jingyan (48 years) Taisho Tripitaka Volume 18, No. 0897 'Rui Xi Ye Sutra'
'Rui Xi Ye Sutra', Volume Lower
Translated by Tripitaka Master and Great Monk of the Honglu Temple, Kaifu Yitong Sansi of the Great Xingshan Temple of the Great Tang Dynasty, under Imperial Decree
Chapter Nine on Distinguishing Characteristics
Also known as the Three Families' Samaya Mudra. It is a universal mudra applicable to all mandalas, including the body protection mudra, boundary-establishing mudra, awakening and welcoming mudra, initiation mudra, obstacle-dispelling mudra, offering incense and flowers mudra, disaster-pacifying mudra, difficulty-subduing mudra, binding mudra, liberation mudra, and so on. These mudras are all explained in detail in the chapter on hand seals. As mentioned before, purification and body protection practices should be performed with the corresponding hand seals. If one wishes to subdue the unsubduable, one should use the Vajramatrika mudra and the eighteen great mudras mentioned in the secret mandala. If one wishes to perform the method of summoning, one should use the Vajra Hook mudra. If one wishes to perform the method of binding, one should use the Vajra Chain mudra. If one wishes to perform the method of taming, one should use the Vajra Club mudra. If one wishes to perform the method of terrifying demons, one should use the Eating Vajra mudra. If someone violates the Samaya (vow), one should use the Samaya-Receiving Wrathful mudra to tame them, or use the Great Power Vajra Club mudra. If one wishes to destroy all obstacles, one should use the Sumbha King Vidyaraja mantra and mudra. After performing these methods, all difficulties will be burned by fire. Therefore, one should use the mudras of the above-mentioned deities in a surrounding manner, and one will know that there is great power. Therefore, one should be diligent in this.
一切事。皆順用之。或隨彼說于彼而用。複次應當作護摩之法。面向東方。茅草端坐。燃火著已。灑凈其火。又用茅草。初應滿杓蘇護摩。最後亦然。次應以蘇及與柴等諸物。如法護摩。如唸誦法護摩亦然。以寂靜真言。為一一尊七遍護摩。心念彼尊。為其一尊護摩畢已。即須灑凈其火。方為余尊護摩。護摩畢已。都請諸尊。更作護摩。滿百八遍。于諸尊所而乞歡喜。即懺悔一切罪障。隨喜功德廣大發愿。數歸三寶。及歸不退大菩薩眾一切真言並與明尊。數數增發大菩提心。次應讚歎三部尊及余諸尊。次應誦經。然後志誠之心。啟請諸尊深生珍重。所燒之香勿令斷絕。數奉閼伽。作如是次第作法畢已。復以誠心頂禮諸尊。然後如法。將其弟子一一令入。當喚一一弟子。如前香水灑凈。以涂香等供養。用香涂手按其心上。誦其真言。次以辨事真言。持誦新帛系其面門。復作三摩耶印。置其頂上誦彼真言三遍。次作曼荼羅主手印置於頂上。誦彼真言三遍。引將曼荼羅門前。其阿阇梨應如是言。我等某甲如法作此曼荼羅。將弟子入。隨其福德及與種姓並以成就。隨堪法器。於此曼荼羅中。愿視其相。次應散華。隨所墮處。即屬彼部族姓及尊。次應開面視曼荼羅。其阿阇梨以歡喜心。為彼弟子作如是言。汝今觀此妙曼荼羅。深
【現代漢語翻譯】 現代漢語譯本： 所有的事情，都應該順應其規律來運用。或者根據對方的情況，針對他們所說的內容來運用。接下來，應當進行護摩（hù mó）[梵語 homa，意為火供]的儀式。面向東方，坐在茅草座上。點燃火焰后，要灑凈火焰。再次使用茅草。首先應該用滿勺的酥油進行護摩，最後也要這樣做。然後用酥油以及柴木等各種物品，如法進行護摩。如同唸誦儀軌一樣進行護摩。用寂靜真言，為每一位本尊護摩七遍。心中想著那位本尊。為一位本尊護摩完畢后，就必須灑凈火焰，才能為其他本尊護摩。護摩完畢后，一起迎請所有本尊，再次進行護摩，滿一百零八遍。在各位本尊面前祈求歡喜，然後懺悔一切罪障，隨喜功德，廣發誓願。多次皈依三寶（sān bǎo）[佛 (fó)、法 (fǎ)、僧 (sēng)]，以及皈依不退轉的大菩薩眾，一切真言以及明尊。多次增發大菩提心。接下來應該讚歎三部尊（sān bù zūn）[指佛部、蓮花部、金剛部的主尊]以及其他各位本尊。然後應該誦經。然後以真誠的心，祈請各位本尊，深深地珍重。所燒的香不要讓它斷絕，多次奉獻閼伽（è qié）[梵語 argha，意為供水]。按照這樣的次第作法完畢后，再次以誠心頂禮各位本尊。然後如法地，將弟子一個一個地引入。應當呼喚每一位弟子，像之前一樣用香水灑凈，用涂香等供養。用香塗抹手，按在他的心上，誦唸他的真言。然後用辨事真言，持誦新的絲帛，繫在他的面門上。再次作三摩耶印（sān mó yé yìn）[梵語 samaya mudra，意為誓約印]，放在他的頭頂上，誦唸那個真言三遍。再次作曼荼羅（màn chá luó）[梵語 mandala，意為壇城]主手印，放在他的頭頂上，誦唸那個真言三遍。引導他到曼荼羅門前。阿阇梨（ā shé lí）[梵語 acharya，意為導師]應該這樣說：『我等某甲如法地作此曼荼羅，將弟子引入。根據他的福德以及種姓，並以成就，適合作為法器。在此曼荼羅中，愿您看到他的相。』接下來應該散花，隨著花朵所落之處，就屬於那個部族的姓氏以及本尊。接下來應該打開面門，觀看曼荼羅。阿阇梨以歡喜心，為那位弟子這樣說：『你現在觀看這個美妙的曼荼羅，深深地……』
【English Translation】 English version: All matters should be used in accordance with their natural order. Or, depending on the situation of the other party, use them in response to what they say. Next, the ritual of Homa [Sanskrit homa, meaning fire offering] should be performed. Face eastward and sit on a cushion of茅草(máocǎo)[thatch grass]. After lighting the fire, purify it with sprinkling. Use茅草(máocǎo)[thatch grass] again. First, a full ladle of ghee should be used for Homa, and the same should be done at the end. Then, use ghee and firewood, etc., to perform Homa according to the Dharma. Perform Homa as in the recitation ritual. Use the peaceful mantra to perform Homa seven times for each deity. Think of that deity in your heart. After completing Homa for one deity, the fire must be purified before performing Homa for other deities. After completing Homa, invite all the deities together and perform Homa again, one hundred and eight times. Pray for joy in front of all the deities, then repent of all sins, rejoice in merits, and make great vows. Take refuge in the Three Jewels [Buddha, Dharma, Sangha] many times, and take refuge in the great Bodhisattvas who do not regress, all mantras, and 明尊(míngzūn)[Vidyaraja, Wisdom Kings]. Repeatedly generate the great Bodhi mind. Next, praise the Three Families of Deities and all the other deities. Then, recite the scriptures. Then, with a sincere heart, pray to all the deities and deeply cherish them. Do not let the incense burn out, and offer 閼伽(èqié)[Sanskrit argha, meaning offering water] frequently. After completing the Dharma practice in this order, bow to all the deities again with sincerity. Then, according to the Dharma, lead the disciples in one by one. Each disciple should be called, purified with scented water as before, and offered with涂香(túxiāng)[ointment] and so on. Apply香(xiāng)[incense] to the hands, press them on his heart, and recite his mantra. Then, use the mantra of辨事(biànshì)[discrimination] to recite a new silk cloth and tie it over his face. Again, make the Samaya Mudra [Sanskrit samaya mudra, meaning vow seal], place it on his head, and recite that mantra three times. Then, make the Mandala [Sanskrit mandala, meaning altar] Lord hand seal, place it on his head, and recite that mantra three times. Lead him to the front of the Mandala gate. The 阿阇梨(āshélí)[Sanskrit acharya, meaning teacher] should say: 'We, so-and-so, have made this Mandala according to the Dharma and are bringing in the disciple. According to his merits and lineage, and with accomplishment, he is suitable as a vessel of Dharma. In this Mandala, may you see his appearance.' Next, flowers should be scattered, and wherever the flowers fall, it belongs to that family's lineage and deity. Next, the face should be opened to view the Mandala. The 阿阇梨(āshélí)[Sanskrit acharya, meaning teacher] says to that disciple with joy: 'Now you see this wonderful Mandala, deeply...'
生敬信。汝今乃至生諸佛家中。諸明真言已加被汝一切吉祥及與成就皆悉現前。是故堅持三摩耶戒。于真言法。勤加唸誦次令弟子以香華等。普供養三部。及以讚歎。其阿阇梨于曼荼羅所。授與弟子。隨其所得於本真言。或令弟子坐第二院。持誦所得心真言。具看其散華。隨所墮處準知上中下成就。謂隨諸尊上下差別。及以坐位次第。準知上下。花若墮于佛頭上者。當知成就佛頂真言及佛毫相等諸尊真言。花若墮于佛面上者。應知成就佛眼等尊諸明真言。花若墮于佛中身份。當知成就諸心真言。花若墮于佛下身份。當知成就使者真言。隨花所墮。于身上中下分。當知成就上中下品。其執蓮華及執金剛。隨花墮處準上應知。自余諸尊但知上中下品成就。若花墮處去彼尊遠。當知久遠方可成就。花若墮于食院之上。隨所屬尊得彼真言。花若墮于兩尊中間。隨所近處得彼真言。花若先墮于內院中。即卻超出于其外院中。當知彼人信心不具。若強持誦得下成就。花若墮于諸界道上及行道院。當知彼人無決定心不獲成就。花若墮於二尊中間。非近非遠及墮界道並行道院。若欲復擲。應為彼人作護摩法然後擲花。花若墮于內院。但隨其院皆屬彼尊。凡作曼荼羅。皆置三部諸尊。復于本方更置一座。運心以表一部諸尊。其內院中。要
【現代漢語翻譯】 現代漢語譯本 生起敬信。你現在乃至投生於諸佛家中。各種明咒真言已經加持於你，一切吉祥以及成就都將顯現於眼前。因此，務必堅持三摩耶戒（Samaya，誓言、平等），對於真言法，勤加唸誦，然後讓弟子以香花等，普遍供養三部（佛部、蓮花部、金剛部），並且加以讚歎。阿阇梨（Acharya，導師）在曼荼羅（Mandala，壇城）處，授予弟子，隨其所得的本尊真言。或者讓弟子坐在第二院，持誦所得的心真言。仔細觀看其散花，根據花朵所落之處，判斷上、中、下成就。也就是說，根據諸尊上下差別，以及座位次第，判斷上下。花如果落在佛頭上，應當知道成就佛頂真言以及佛毫相等等諸尊真言。花如果落在佛面上，應當知道成就佛眼等尊的各種明咒真言。花如果落在佛身中間部分，應當知道成就各種心真言。花如果落在佛身下半部分，應當知道成就使者真言。根據花朵所落之處，在身上中下部分，應當知道成就上中下品。執蓮花者以及執金剛者，根據花朵所落之處，參照上述情況應當知道。其餘諸尊，只需知道上中下品成就即可。如果花朵所落之處距離本尊較遠，應當知道需要很久才能成就。花如果落在食院之上，根據所屬的本尊，得到該本尊的真言。花如果落在兩尊中間，根據所靠近之處，得到該本尊的真言。花如果先落在內院中，隨即又超出于外院中，應當知道此人信心不具足。如果勉強持誦，只能得到下等成就。花如果落在各種界道上以及行道院，應當知道此人沒有決定的心，不能獲得成就。花如果落在兩尊中間，非近非遠，以及落在界道和行道院，如果想要再次投擲，應當為此人作護摩法（Homa，火供），然後再投擲花朵。花如果落在內院，但無論落在哪個院，都屬於該本尊。凡是製作曼荼羅，都設定三部諸尊，然後在本方再設定一座，運心以表示一部諸尊。其內院中，要
【English Translation】 English version Generate reverence and faith. Now you are even born into the families of all Buddhas. All the bright mantras and true words have already blessed you, and all auspiciousness and achievements will appear before you. Therefore, uphold the Samaya (vow, equality) vows. Diligently recite the mantras and true words. Then, have the disciple offer incense and flowers to the Three Families (Buddha Family, Lotus Family, Vajra Family) and offer praises. The Acharya (teacher) at the Mandala (sacred circle) bestows upon the disciple, according to the principal mantra obtained. Or have the disciple sit in the second court and recite the heart mantra obtained. Carefully observe the scattering of flowers, and according to where the flowers fall, determine the superior, middle, and inferior achievements. That is, according to the differences between the superior and inferior deities, and the order of the seats, determine the superior and inferior. If the flower falls on the head of the Buddha, know that the achievement is of the Ushnishavijaya (Buddha crown) mantra and the Urna (white hair between eyebrows) and other deities' mantras. If the flower falls on the face of the Buddha, know that the achievement is of the Buddha-eye and other deities' bright mantras. If the flower falls on the middle part of the Buddha's body, know that the achievement is of the various heart mantras. If the flower falls on the lower part of the Buddha's body, know that the achievement is of the messenger mantras. According to where the flower falls, on the upper, middle, or lower part of the body, know that the achievement is of the superior, middle, or inferior grade. Those who hold the lotus and those who hold the vajra, according to where the flower falls, should know according to the above. For the remaining deities, only know the superior, middle, and inferior grade achievements. If the place where the flower falls is far from the deity, know that it will take a long time to achieve. If the flower falls on the food court, according to the deity to which it belongs, obtain that deity's mantra. If the flower falls between two deities, according to the place it is close to, obtain that deity's mantra. If the flower first falls in the inner court, and then goes beyond to the outer court, know that this person does not have complete faith. If they force themselves to recite, they can only obtain inferior achievements. If the flower falls on the various boundary paths and the walking path court, know that this person does not have a determined mind and cannot obtain achievement. If the flower falls between two deities, neither near nor far, and falls on the boundary path and the walking path court, if you want to throw it again, you should perform the Homa (fire offering) for that person, and then throw the flower. If the flower falls in the inner court, but wherever it falls in the court, it belongs to that deity. Whenever a Mandala is made, all the deities of the Three Families are placed, and then another seat is placed in the original direction, using the mind to represent the deities of one Family. In the inner court, it is necessary to
復須安置般若經甲于內院門必須安置守中門龍王。花若墮于飲食院上。當知成就增益等事。花若墮于部主尊上。當知成就作曼荼羅。花若墮於七佛世尊身上。決定成就三部真言。花若墮于執蓮華上。當知成就兩部真言。花若墮于執金剛上。當知成就本部真言。花若先墮于第三院內。卻超出向行道院上。應棄彼人。后時將入余曼荼羅。若欲強將入者。當作護摩更與擲花。還若不著更作護摩。如是三回若不著者。則須擯出。其阿阇梨以如是法。將諸弟子一一令入。散華畢已。復獻閼伽及香華等。其弟子等各各應與佈施。阿阇梨次將一一弟子。于護摩處。于阿阇梨左邊坐其阿阇梨。應以左手執其弟子右手大指。用曼荼羅主真言。用牛蘇護摩七遍。復以寂靜真言。護摩牛蘇七遍。復以牛蘇于其弟子頭上。右轉三遍而作護摩。復以神袋繫於右膊。復以香涂手按其胸上。隨意持誦而發遣了。自余弟子皆如是作應護摩。用蘇嚧婆杓而作護摩蘇。復以右手護摩諸谷。坐于茅座。其凈水中亦置茅草。先備茅環。于爐四面復布茅草。作護摩時皆應如是。先取乳汁乾柴。置於爐中以蘇灑上而生其火。后取乳汁柴濕而作護摩。如護摩蘇遍數多少。胡麻數量亦復如是。其餘谷等隨意護摩。最後以滿蘇護摩。其請火神及與發遣用彼。真言其灑凈等用
前真言。或隨余說。如有真言之於護摩用者。隨意而用。
瞿醯壇怛啰(二合)經分別護摩品第十
次說息災增益及降伏事。三種護摩差別之法。依作彼曼荼羅。隨事而作護摩。若作息災護摩。面向北坐。若作增益護摩。面向東坐。若作降伏護摩。面向南坐。若作息災曼荼羅及與護摩。其爐圓作。若增益方。若作降伏三角。若作息災曼荼羅及護摩。應用白色。增益黃色。降伏黑色。若作息災事者。坐蓮華座。作增益事坐草座。作降伏事。以右腳押左腳。蹲踞勿著地坐。以寂靜心作息災事。以歡喜心作增益事。以忿怒心作降伏事。或隨本法所說依彼而作。若作息災事者。用樹最上枝而作護摩。若作增益事者。用樹中枝而作護摩。若作降伏事者。應以樹根而作護摩。若作息災事者。應著茅草之衣。若作增益事者。應著芻麻之衣。若作降伏事者。應著青色衣及血濕衣。或破穢衣或復裸形。若作息災事者。應以蘇乳稻穀花大麥蜜。及乳粥茅草之牙。並桾那花注多樹葉。及白檀香烏曇末羅樹木及果。阿輸他木苦練木苫彌木果。波羅阇木及諸餘物。而作護摩。若作增益事者。應以乳粥酪飯蜜乳。及飯酪粥胡麻及三白食。天木茴香及天門冬龍華尾盧婆果諸谷及柴自余物等。而作護摩。若作降伏事者。應以赤白芥子血及芥
【現代漢語翻譯】 現代漢語譯本： 之前的真言，或者跟隨其他說法。如果有一些真言是用於護摩（hù mó，梵語 homa 的音譯，意為火祭）的，可以隨意使用。
《瞿醯壇怛啰（Qú xī tán dán tè luó）經分別護摩品第十》
接下來講述息災、增益以及降伏三種護摩的區別方法。根據所作的曼荼羅（màn tú luó，梵語 mandala 的音譯，意為壇場或壇城），根據不同的事情進行護摩。如果作息災護摩，面向北方坐。如果作增益護摩，面向東方坐。如果作降伏護摩，面向南方坐。如果作息災曼荼羅以及護摩，其爐子做成圓形。如果是增益，則做成方形。如果作降伏，則做成三角形。如果作息災曼荼羅以及護摩，應該用白色。增益用黃色。降伏用黑色。如果作息災的事情，坐在蓮花座上。作增益的事情坐在草座上。作降伏的事情，用右腳壓著左腳，蹲著不要著地而坐。用寂靜的心作息災的事情，用歡喜的心作增益的事情，用忿怒的心作降伏的事情。或者根據本法所說的，依照那些方法來做。如果作息災的事情，用樹的最上面的枝條來作護摩。如果作增益的事情，用樹的中間的枝條來作護摩。如果作降伏的事情，應該用樹根來作護摩。如果作息災的事情，應該穿著茅草做的衣服。如果作增益的事情，應該穿著苧麻做的衣服。如果作降伏的事情，應該穿著青色的衣服以及被血浸濕的衣服，或者破舊污穢的衣服，或者乾脆裸體。如果作息災的事情，應該用酥油、牛奶、稻穀、花、大麥、蜂蜜，以及乳粥、茅草的嫩芽，還有桾那花、注多樹葉，以及白檀香、烏曇末羅樹木以及果實，阿輸他木、苦練木、苫彌木果，波羅阇木以及其他各種東西，來作護摩。如果作增益的事情，應該用乳粥、酪飯、蜜乳，以及飯、酪、粥、胡麻以及三白食，天木、茴香以及天門冬、龍華、尾盧婆果、各種穀物以及柴火等其他東西，來作護摩。如果作降伏的事情，應該用赤色和白色的芥子、血以及芥
【English Translation】 English version: Previous mantras, or following other teachings. If there are mantras specifically for Homa (hù mó, transliteration of the Sanskrit word homa, meaning fire sacrifice), they can be used at will.
The Tenth Chapter on Distinguishing Homa in the Guhyasamaja Tantra (Qú xī tán dán tè luó Jing)
Next, I will explain the different methods for pacifying, increasing, and subjugating Homa. According to the Mandala (màn tú luó, transliteration of the Sanskrit word mandala, meaning sacred circle or cosmic diagram) being created, Homa is performed according to the specific purpose. If performing pacifying Homa, sit facing north. If performing increasing Homa, sit facing east. If performing subjugating Homa, sit facing south. If creating a pacifying Mandala and performing Homa, the hearth should be made round. If for increasing, it should be square. If for subjugating, it should be triangular. If creating a pacifying Mandala and performing Homa, white color should be used. For increasing, yellow. For subjugating, black. If performing a pacifying ritual, sit on a lotus seat. If performing an increasing ritual, sit on a grass seat. If performing a subjugating ritual, press the left foot with the right foot, squatting without touching the ground. Perform pacifying rituals with a peaceful mind, increasing rituals with a joyful mind, and subjugating rituals with an angry mind. Or, according to what is said in the original teachings, follow those methods. If performing a pacifying ritual, use the uppermost branches of a tree for Homa. If performing an increasing ritual, use the middle branches of a tree for Homa. If performing a subjugating ritual, use the roots of a tree for Homa. If performing a pacifying ritual, wear clothes made of thatch. If performing an increasing ritual, wear clothes made of ramie. If performing a subjugating ritual, wear blue clothes and blood-soaked clothes, or tattered and filthy clothes, or even go naked. If performing a pacifying ritual, use ghee, milk, rice, flowers, barley, honey, as well as milk porridge, sprouts of thatch, kunna flowers, chuta tree leaves, as well as white sandalwood, udumbara tree wood and fruits, asvattha wood, nimba wood, shami wood fruits, palasha wood, and various other things for Homa. If performing an increasing ritual, use milk porridge, curd rice, honey milk, as well as rice, curd, porridge, sesame, and the three white foods, tinisa wood, fennel, as well as asparagus, naga flowers, bilva fruits, various grains, firewood, and other things for Homa. If performing a subjugating ritual, use red and white mustard seeds, blood, and mustard
子油。毒藥骨灰髮荊棘仇毗多羅木。句吒木迦多羅木有刺之樹。而作護摩。如是三種護摩之事。于其本法縱不說者應依此法。次阿阇梨觀其弟子。堪授法器應灌頂者。即當如法與彼灌頂。其弟子先應灌頂請阿阇梨及與佈施。先辨新凈座。以辨事真言持誦其座。置於灌頂曼荼羅中。又辨新凈白傘。于上懸花鬘。復懸白色彩帛。以曼荼羅主真言。持誦其華等。又于曼荼羅內。置諸吉祥之具。其阿阇梨與其弟子。如法護身令坐其中央。其阿阇梨當以牛蘇與香相和。用軍荼利真言持誦其香。薰其弟子。即將其傘當蓋於上。復令餘人。執凈牦牛拂及扇香爐。箱中置衣。並盛商佉及筋諸吉祥物。令執其箱。復執酪碗。如是等物皆令人執。若得辨者應作音聲。又執四瓶令住傍邊。其阿阇梨與誦吉祥諸妙伽陀。如是次第今且略說。若欲廣作當依本法。其阿阇梨普應頂禮曼荼羅中一切諸尊。為灌頂故至誠啟請。即應奉持前所持誦百遍之瓶。徐徐當繞于曼荼羅。繞三匝已。復以三種真言。持誦其瓶。于其頂上而作手印。並誦根本真言。還誦此真言與彼灌頂若作傳法灌頂。應面向西坐。若作息災灌頂。面向北坐。若作增益灌頂。面向東坐。若作降伏灌頂。面向南坐。灌頂畢已。次其阿阇梨自手執其衣與彼令著及以涂香涂彼身上。並與華等供養
。亦以華鬘交絡兩肩。復與臂釧令著其腕。阿阇梨自手執其傘。令彼弟子繞曼荼羅。繞三匝已。亦至西門前即數禮拜。其傘隨身來去蓋頭。其阿阇梨啟請諸尊。作如是言。我某甲與某甲灌頂畢已。今付屬諸尊令持明藏。作是語已應放其傘。令彼起立對曼荼羅前。為說三摩耶戒汝今已成曼荼羅阿阇梨持明藏者。諸佛菩薩及真言主一切天神。已共知汝。若見有人堪作法器。憐愍彼故。與作曼荼羅教使持誦。其阿阇梨次應為彼。依如前法而作護摩。燃火著已。用曼荼羅主真言。護摩牛蘇百遍。復以寂靜真言。蘇蜜及酪與飯相和。護摩百遍。複用胡麻護摩百遍。如是作已。用其凈水灌彼頂上。次當廣視其曼荼羅。解說諸尊。教視本手印相。復教明王真言。次教今坐一處。持誦所得真言。次教以諸香華。供養本尊及與余諸尊。次其弟子于護摩處。以至誠心禮拜阿阇梨。隨所須用應當佈施。或隨所有物悉皆施與。所謂自助眷屬妻子錢財等物。或隨阿阇梨所歡喜者。當施其物。或自愛樂者應當施與。若貧窮者以力奉事。令尊歡喜。然于諸施中承事為最。凡欲佈施。先奉兩疋衣服。然後舍施余物。求成就應如是施。若求三摩耶。即應佈施衣服及金牸牛並犢。及隨身有皆應佈施。乃至自身。求三摩耶者應如是施其阿阇梨次教諸弟子等次第
令坐。自讀般若經令彼等聽。次為彼等都說三摩耶戒。汝等從今。常於三寶及諸菩薩諸真言尊。恭敬供養。于大乘經恒生勝解。凡見一切三寶。亦見受三摩耶戒者。當生愛樂。于尊者所恒生恭敬。于諸天神不得嗔嫌。應須供養。于其外教不得信學。凡來求者隨有施與。于諸有情恒起慈悲。于諸功德勤求修習。常樂大乘于明藏行。恒勤精進持誦真言。于經明藏所有秘密之法。無三摩耶者。皆不應為說真言及印。具學明藏秘密護持。如是說三摩耶已。各各視彼所得本印及與真言。所屬之部並與說彼本曼荼羅。次阿阇梨當灑自身。更奉諸尊閼伽。次第供養一一諸尊。次以曼荼羅主真言。護摩百八遍。復以寂靜真言。護摩百八遍。次以部心真言。護摩二十一遍。次以一一諸尊真言。用牛蘇各護摩七遍。然後以其本所持真言。隨意護摩。次更如法護身祭祀諸方。祭祀畢已。先洗手灑凈自及弟子。以香華等。次第供養一切諸尊及與頂禮。所置供養以至誠心。奉施然後應用凡隨所作曼荼羅法。要須先成熟明瞭解已。然後方作曼荼羅。法猶傍置經數數檢本。恐有失錯何以不熟凡作曼荼羅時。當令助成就者外護其處。每出外時。先其助人入于其所。令作守護必勿令空。若無如是弟子堪執繩者。即先釘𣐍一頭。自捉而作界道。若無助成就者
【現代漢語翻譯】 現代漢語譯本： 讓他們坐下。親自誦讀《般若經》，讓他們聽聞。然後為他們全部宣說三摩耶戒（Samaya，誓言）。你們從今以後，應當常常對三寶（佛、法、僧）以及諸位菩薩、諸位真言尊，恭敬供養。對於大乘經典，恒常生起殊勝的理解。凡是見到一切三寶，以及見到受持三摩耶戒的人，應當生起愛樂之心。對於尊者，恒常生起恭敬之心。對於諸位天神，不得嗔恨嫌棄，應當供養。對於其他外道，不得信仰學習。凡是前來求助的人，隨能力給予施捨。對於一切有情眾生，恒常生起慈悲之心。對於各種功德，勤奮尋求修習。常常喜樂於大乘的明藏之行。恒常勤奮精進地持誦真言。對於經明藏中所有的秘密之法，沒有受過三摩耶戒的人，都不應當為他們宣說真言和手印。要全面學習明藏的秘密，並加以護持。像這樣宣說三摩耶戒之後，各自觀察他們所得到的本尊手印以及真言，所屬的部，並且為他們宣說本尊的曼荼羅（Mandala，壇城）。
然後，阿阇梨（Acharya，導師）應當灑凈自身，再次奉獻諸尊閼伽（Arghya，供水），次第供養每一位諸尊。然後以曼荼羅主尊的真言，護摩（Homa，火供）一百零八遍。再以寂靜真言，護摩一百零八遍。然後以部心真言，護摩二十一遍。然後以每一位諸尊的真言，用牛乳酥各護摩七遍。然後以其本尊所持的真言，隨意護摩。然後再次如法護身，祭祀諸方。祭祀完畢后，先洗手灑凈自己和弟子。用香、花等，次第供養一切諸尊，並且頂禮。所放置的供養，以至誠之心奉獻施捨。然後應用凡是隨所作的曼荼羅法，必須要先成熟明瞭理解之後，然後才可製作曼荼羅。方法猶如在旁邊放置經書，時常檢查原本，恐怕有遺漏錯誤。為何不熟練呢？凡是製作曼荼羅時，應當讓幫助成就者在外守護這個地方。每次外出時，先讓幫助的人進入其中，令其作守護，務必不要讓其空無一人。如果沒有像這樣的弟子能夠執持繩索，就先釘樁一頭，自己拿著繩索來製作界道。如果沒有幫助成就者。
【English Translation】 English version: Let them sit down. Personally recite the Prajna Sutra and let them listen. Then, for all of them, explain the Samaya vows (Samaya, vows). From now on, you should always respectfully make offerings to the Three Jewels (Buddha, Dharma, Sangha), as well as all Bodhisattvas and all Mantra Deities. Constantly generate supreme understanding of the Mahayana Sutras. Whenever you see all the Three Jewels, and those who have received the Samaya vows, you should generate love and joy. Towards the venerable ones, constantly generate respect. Towards the gods, do not harbor anger or dislike, and you should make offerings. Do not believe in or study other external teachings. Give whatever you can to those who come seeking help. Constantly generate compassion towards all sentient beings. Diligently seek and cultivate all merits. Always rejoice in the practice of the Mahayana Vidyadhara-pitaka. Constantly diligently and vigorously recite mantras. For all the secret teachings in the Sutra Vidyadhara-pitaka, those who have not received the Samaya vows should not be told the mantras and mudras. Fully learn the secrets of the Vidyadhara-pitaka and protect them. After explaining the Samaya vows in this way, each of you should observe the mudra and mantra of your respective principal deity, the family to which they belong, and explain to them the Mandala (Mandala, sacred space).
Then, the Acharya (Acharya, teacher) should purify himself by sprinkling water, and again offer Arghya (Arghya, offering water) to the deities, making offerings to each deity in order. Then, with the mantra of the principal deity of the Mandala, perform Homa (Homa, fire offering) one hundred and eight times. Then, with the peaceful mantra, perform Homa one hundred and eight times. Then, with the family heart mantra, perform Homa twenty-one times. Then, with the mantra of each deity, perform Homa seven times each with ghee. Then, with the mantra of the principal deity that one holds, perform Homa as desired. Then, again, protect the body according to the Dharma and make offerings to all directions. After the offerings are completed, first wash hands and purify oneself and the disciples. With incense and flowers, make offerings to all the deities in order and prostrate. Offer the placed offerings with sincere heart. Then, apply whatever Mandala method is being performed, it is necessary to first mature, understand, and comprehend it before making the Mandala. The method is like placing scriptures beside you, constantly checking the original, fearing omissions and errors. Why are you not proficient? Whenever making a Mandala, one should have a helper to protect the place from the outside. Whenever going out, first let the helper enter the place and have them guard it, be sure not to leave it empty. If there is no such disciple who can hold the rope, then first nail one end of the stake, and hold the rope yourself to make the boundary.
。一切諸事皆須自作。其助成者。若有病患及與無戒。亦不清凈不明諸事。縱解明藏亦不應取。若作曼荼羅畢已。忽有外道族姓家生。心行耎善有力。正直深信愛慕。自來欣求入曼荼羅者。其阿阇梨知彼有信。假使作曼荼羅畢已。令彼人入正法故。於時與彼作召。請法令入曼荼羅。其弟子等。或若不具其本善相及與法闕。當作息災護摩。若作曼荼羅先應啟彼國王令許于其王所詣取壯士皆有威勢。各執器杖以無畏心繞曼荼羅立。或有如是弟子。堪為法器受持。召請弟子之時。若不在者。應作彼形而作召請等法。或有弟子擬欲灌頂。若不在者。當與別弟子充數灌頂。或有弟子。欲求其事作受持。若不在者。不得為彼弟子充與別人。若為弟子受持時。忽若不到。應知其阿阇梨。著大重病乃至致死。若作召請法已。或有如是因緣。第二之日辨作曼荼羅。其日應作息災護摩。至於暮間更復召請。至第三日作曼荼羅。若正起作曼荼羅時。忽若闕少小小之具。不須相待。或若過時即諸難起。若作曼荼羅時有難事起。當以真言避除。或以方便令息災。若不能除。所有供具以水灑凈。一時供養及奉閼伽發遣諸尊。別日當作息災護摩。後作亦得。如七明妃曼荼羅者。應作七院。依彼本法而作安置。勿疑彼法此法相違。其藥叉曼荼羅法。亦復
【現代漢語翻譯】 現代漢語譯本：所有的事情都需要親自去做。那些幫助完成的人，如果生病或者沒有持戒，也是不清凈，不明白各種事情的。即使理解了經藏，也不應該選擇他們。如果曼荼羅（Mandala，壇城）已經完成，突然有外道（非佛教徒）的族姓家庭出生的人，心地善良，有能力，正直，深信並愛慕佛法，自己前來欣喜地請求進入曼荼羅，那麼阿阇梨（Acharya，導師）知道他有信心，即使曼荼羅已經完成，爲了讓這個人進入正法，這時可以為他舉行召請儀式，允許他進入曼荼羅。對於弟子們，如果他們不具備原本的善良品性，或者缺少修法的條件，應當舉行息災護摩（pacifying homa）。如果要做曼荼羅，應該先稟告國王，得到允許后，在他的管轄範圍內尋找強壯的士兵，他們都具有威勢，各自拿著武器，以無畏的心圍繞曼荼羅站立。或者有這樣的弟子，堪當法器，可以接受和持有教法。在召請弟子的時候，如果弟子不在場，應該製作他的形象來進行召請等法事。或者有弟子打算接受灌頂（Abhiseka），如果不在場，應當用別的弟子來充數進行灌頂。或者有弟子想要爲了某個目的而接受某種修持，如果不在場，不能用別的弟子來代替他。如果在為弟子進行某種修持時，弟子突然沒有到場，應該知道是阿阇梨得了重病，甚至可能因此而死。如果舉行了召請儀式后，因為某種原因，第二天才能準備製作曼荼羅，那麼當天應該舉行息災護摩，到了晚上再次進行召請，第三天再製作曼荼羅。如果在開始製作曼荼羅的時候，突然缺少了小小的器具，不需要等待，如果錯過了時機，各種災難就會發生。如果在製作曼荼羅的時候發生了困難的事情，應當用真言（Mantra）來避除，或者用方便法門來息災。如果不能消除，就把所有的供具用水灑凈，一起供養，並奉獻閼伽（Argha，供水）併發遣諸尊，另外選擇一天舉行息災護摩，之後再製作也可以。如果是七明妃曼荼羅，應該製作七個院落，按照原本的儀軌進行安置，不要懷疑這個儀軌和那個儀軌相違背。藥叉（Yaksa，夜叉）曼荼羅的儀軌也是如此。 English version: All matters must be done by oneself. Those who assist in the completion, if they are sick or without precepts, are also impure and do not understand various matters. Even if they understand the scriptures, they should not be chosen. If the Mandala (sacred enclosure) is completed, and suddenly someone from a non-Buddhist family is born, with a kind and virtuous heart, capable, upright, deeply believing and admiring the Dharma, and comes of their own accord, joyfully requesting to enter the Mandala, then the Acharya (teacher) knows that they have faith. Even if the Mandala is completed, in order to allow this person to enter the true Dharma, at that time, a summoning ritual can be performed for them, allowing them to enter the Mandala. For the disciples, if they do not possess the original good qualities, or lack the conditions for practice, a pacifying homa (fire ritual) should be performed. If a Mandala is to be made, one should first inform the king and, with permission, seek strong soldiers within their jurisdiction, all of whom possess power, each holding weapons, standing around the Mandala with fearless hearts. Or if there are such disciples who are worthy vessels of the Dharma, capable of receiving and upholding the teachings. When summoning disciples, if a disciple is not present, their image should be made to perform the summoning and other rituals. Or if a disciple intends to receive Abhiseka (initiation), and is not present, another disciple should be used to fill the number for the initiation. Or if a disciple wants to receive a certain practice for a certain purpose, and is not present, another disciple cannot be used to replace them. If, when performing a practice for a disciple, the disciple suddenly does not arrive, it should be known that the Acharya has contracted a serious illness, even to the point of death. If the summoning ritual has been performed, and for some reason, the Mandala can only be prepared on the second day, then on that day, a pacifying homa should be performed, and the summoning should be repeated in the evening, and the Mandala should be made on the third day. If, when starting to make the Mandala, a small implement is suddenly missing, there is no need to wait. If the time is missed, various calamities will arise. If difficult things arise when making the Mandala, they should be averted with Mantra (sacred utterance), or pacified with skillful means. If they cannot be eliminated, all the offerings should be purified with water, offered together, and Argha (offering water) offered and the deities dismissed. A pacifying homa should be performed on another day, and then it can be made. As for the Mandala of the Seven Vidyadevis (wisdom goddesses), seven enclosures should be made, and arranged according to the original ritual. Do not doubt that this ritual contradicts that ritual. The Yaksa (benevolent spirit) Mandala ritual is also the same.
【English Translation】 All matters must be done by oneself. Those who assist in the completion, if they are sick or without precepts, are also impure and do not understand various matters. Even if they understand the scriptures, they should not be chosen. If the Mandala (sacred enclosure) is completed, and suddenly someone from a non-Buddhist family is born, with a kind and virtuous heart, capable, upright, deeply believing and admiring the Dharma, and comes of their own accord, joyfully requesting to enter the Mandala, then the Acharya (teacher) knows that they have faith. Even if the Mandala is completed, in order to allow this person to enter the true Dharma, at that time, a summoning ritual can be performed for them, allowing them to enter the Mandala. For the disciples, if they do not possess the original good qualities, or lack the conditions for practice, a pacifying homa (fire ritual) should be performed. If a Mandala is to be made, one should first inform the king and, with permission, seek strong soldiers within their jurisdiction, all of whom possess power, each holding weapons, standing around the Mandala with fearless hearts. Or if there are such disciples who are worthy vessels of the Dharma, capable of receiving and upholding the teachings. When summoning disciples, if a disciple is not present, their image should be made to perform the summoning and other rituals. Or if a disciple intends to receive Abhiseka (initiation), and is not present, another disciple should be used to fill the number for the initiation. Or if a disciple wants to receive a certain practice for a certain purpose, and is not present, another disciple cannot be used to replace them. If, when performing a practice for a disciple, the disciple suddenly does not arrive, it should be known that the Acharya has contracted a serious illness, even to the point of death. If the summoning ritual has been performed, and for some reason, the Mandala can only be prepared on the second day, then on that day, a pacifying homa should be performed, and the summoning should be repeated in the evening, and the Mandala should be made on the third day. If, when starting to make the Mandala, a small implement is suddenly missing, there is no need to wait. If the time is missed, various calamities will arise. If difficult things arise when making the Mandala, they should be averted with Mantra (sacred utterance), or pacified with skillful means. If they cannot be eliminated, all the offerings should be purified with water, offered together, and Argha (offering water) offered and the deities dismissed. A pacifying homa should be performed on another day, and then it can be made. As for the Mandala of the Seven Vidyadevis (wisdom goddesses), seven enclosures should be made, and arranged according to the original ritual. Do not doubt that this ritual contradicts that ritual. The Yaksa (benevolent spirit) Mandala ritual is also the same.
如是。或有曼荼羅。本法有闕。應依此法而作曼荼羅。或有如是曼荼羅別指余法。還依彼法而作曼荼羅。或有本法雖云曼荼羅不說次第。總依此法次第應作。如於持明藏廣說曼荼羅法。或依本法說曼荼羅。或如阿阇梨指授說曼荼羅如是等所說次第。乃依依彼法而作曼荼羅。勿生疑惑若有本法說。瓶份量或大或小。但依此法而作份量。縱違本法亦無過患。或若自余諸尊之所欲加供養。亦無所妨。凡隨所說一切法事。非遮增過。若闕不成。或有如是曼荼羅。說令諸弟子。各執香爐及與燈明繞曼荼羅者。如是殊異之法必不應違。但依彼作。或有如是曼荼羅法。說是三摩耶時作如是言。汝等今者得載法船出離生死。或誠心散華者必依彼說不得違彼。如是等殊異之法。各依本法而作。若不說者必不應作。凡入曼荼羅。必有四種灌頂。一者除難。二者成就。三者增益己身。四者得阿阇梨位。如是灌頂之法前已廣說。次今當成受明灌頂。入曼荼羅隨所得明欲成就者。以彼真言持誦其瓶三百遍已。與彼灌頂。還用彼真言。所護摩物持誦七遍。然後一遍護摩。如是乃至三遍護摩。此名第二受明灌頂。若有被難所著為除難故作灌頂者。此名除難灌頂。為求安樂及與富貴。並求男女除不祥故作灌頂者。此名增益灌頂。凡蒙灌頂。諸佛菩薩及與
諸尊。並持真言行菩薩等。皆悉證明加被護念。聖觀自在及執金剛所有真言。悉皆成就。一切天神不能損害。皆悉恭敬。在生死中不墮惡趣。不生貧窮家及不具足之人所惡嫌。恒憶宿命多饒資財具戒端正。當生天人恒遇佛世。于其菩提心曾不退轉。施諸尊並乞歡喜。復執閼伽。各各以本真言如法發遣。或依本法而作發遣所有資具當泮大河。飲食施與貧兒。不應與狗及烏等下鳥。于曼荼羅所有財物。其阿阇梨並應收取隨意受用。勿更與弟子。其弟子等若用其物墮三摩耶。是故其物阿阇梨用。若阿阇梨不用其物當施三寶。其傘𤛆拂等物應施於佛。其座涂香燒香等物應施與法。其衣瓶器等物應施僧伽。若無僧伽。應施苾芻苾芻尼及優婆塞優婆夷。其弟子乃至少分不得用之。其第二日為滿所闕之法並息災故護摩百八遍。
補闕品第十一
次復更說如前不說闕少之法。于諸曼荼羅法所未說者。其阿阇梨善解明藏及與真言。具戒清凈及有慈悲。妙解畫曼荼羅。直心清凈者。應作曼荼羅。或於舍上。廣凈其處及令平正。以白土涂亦應得作。或於神廟亦應得作。或於水上密佈凈板如法泥治。于上而作。如水中行尊及鼓音尊曼荼羅者。應於水上作也。其婆羅門祭祀之地。及棄穢之地。前經所作曼荼羅地。並應棄之。或說但以
【現代漢語翻譯】 現代漢語譯本： 諸位尊者，以及持有真言修行的菩薩們，都來證明、加持、護佑和憶念。聖觀自在（Avalokiteśvara，觀世音菩薩）和執金剛（Vajrapani，金剛手菩薩）的所有真言，都將成就。一切天神都不能損害持咒者，反而會恭敬他們。持咒者在生死輪迴中不會墮入惡趣（地獄、餓鬼、畜生），不會出生在貧窮的家庭，也不會相貌醜陋或身體殘缺而被人厭惡。他們將恒常憶起宿命，擁有豐饒的資財，具足戒律，相貌端正。他們將常生於天界或人間，恒常遇到佛陀出世，對於菩提心（覺悟之心）永不退轉。將供品施與諸位尊者，並祈求他們歡喜。再次執持閼伽（argha，供水），各自以本尊的真言如法地發遣諸尊。或者依照原本的儀軌進行發遣，所有供養的資具應當丟入大河之中。飲食應當施與貧窮的孩子，不應該給狗和烏鴉等低賤的鳥類。曼荼羅（mandala，壇城）中的所有財物，阿阇梨（ācārya，導師）都應當收取，隨意受用，不要再給弟子。如果弟子使用了這些財物，就會違犯三摩耶（samaya，誓言）。所以這些財物應當由阿阇梨使用。如果阿阇梨不用這些財物，應當佈施給三寶（佛、法、僧）。傘、𤛆拂等物應當佈施給佛。座位、涂香、燒香等物應當佈施給法。衣服、瓶器等物應當佈施給僧伽（saṃgha，僧團）。如果沒有僧伽，應當佈施給比丘（bhikṣu，出家男眾）、比丘尼（bhikṣuṇī，出家女眾）以及優婆塞（upāsaka，在家男眾）、優婆夷（upāsikā，在家女眾）。弟子哪怕是少許都不能使用這些物品。第二天，爲了圓滿所缺少的儀軌，並且爲了息災，應當護摩（homa，火供）一百零八遍。
補闕品第十一
接下來再次講述之前沒有說到的，關於儀軌中缺少的法。對於各種曼荼羅儀軌中沒有說到的，阿阇梨應當善於理解經藏和真言，具足戒律，清凈且具有慈悲心，能夠巧妙地繪製曼荼羅，並且心地正直清凈。應當製作曼荼羅，或者在房屋之上，廣泛地清掃乾淨，使其平整。用白土塗抹也可以。或者在神廟中也可以製作。或者在水面上，緊密地鋪設乾淨的木板，如法地用泥土塗抹，在上面製作。例如水中行尊和鼓音尊的曼荼羅，應當在水上製作。婆羅門祭祀的地方，以及丟棄污穢之物的地方，還有之前經文中所製作的曼荼羅的土地，都應當捨棄。或者說只需要用...
【English Translation】 English version: O venerable ones, may all the mantra-holding Bodhisattvas bear witness, bestow blessings, protect, and remember us. All the mantras of Holy Avalokiteśvara (the Bodhisattva of Compassion) and Vajrapani (the Bodhisattva of Power) will be accomplished. All the gods will not be able to harm the mantra practitioners; instead, they will respectfully revere them. In the cycle of birth and death, they will not fall into the evil realms (hell, hungry ghosts, animals), nor will they be born into poor families, nor will they be ugly or disabled and be disliked. They will constantly remember their past lives, possess abundant wealth, be complete in precepts, and have upright appearances. They will always be born in the heavens or among humans, constantly encounter the Buddhas appearing in the world, and will never regress from the Bodhi mind (the mind of enlightenment). Offerings should be given to all the venerable ones, and request their joy. Again, holding the argha (offering water), each should dismiss the deities according to the proper method with their respective mantras. Or, according to the original ritual, perform the dismissal. All the offered materials should be thrown into a large river. Food and drink should be given to poor children, not to dogs and crows or other low-class birds. All the wealth within the mandala (sacred diagram) should be taken by the ācārya (teacher) to use as he pleases, and should not be given to the disciples. If the disciples use these items, they will violate the samaya (vow). Therefore, these items should be used by the ācārya. If the ācārya does not use these items, they should be offered to the Three Jewels (Buddha, Dharma, Sangha). Umbrellas, whisks, and other such items should be offered to the Buddha. Seats, scented paste, incense, and other such items should be offered to the Dharma. Clothes, bottles, vessels, and other such items should be offered to the Sangha (community). If there is no Sangha, they should be offered to bhikṣus (monks), bhikṣuṇīs (nuns), upāsakas (laymen), and upāsikās (laywomen). The disciples should not use even the smallest portion of these items. On the second day, in order to complete the deficient rituals and to pacify disasters, one should perform homa (fire offering) one hundred and eight times.
Chapter Eleven: Supplementing Deficiencies
Next, I will further explain the deficient practices that were not mentioned previously. Regarding what has not been said in the various mandala rituals, the ācārya should be skilled in understanding the sutras and mantras, complete in precepts, pure, and compassionate, able to skillfully draw mandalas, and be upright and pure in heart. One should create the mandala, either above a house, extensively cleaning the place and making it level. It is also permissible to paint it with white clay. Or it is also permissible to create it in a temple. Or on the water, closely lay clean planks, properly plastering them with mud, and create it on top. For example, the mandalas of the Water-Walking Deity and the Drum Sound Deity should be created on the water. The places where Brahmins perform sacrifices, and the places where filth is discarded, as well as the land where mandalas were previously created according to the scriptures, should all be abandoned. Or it is said that one only needs to...
一道真言作曼荼羅者。則依彼法而作。即彼多羅尊曼荼羅是也。或若有如是曼荼羅。具足自有眷屬真言者。還依彼法而作。即忿怒火尊曼荼羅是也。或若有如是曼荼羅。于其本法真言不具足者。當取都法通用真言作曼荼羅。夫其真言曼荼羅所應用者。先須各誦數滿千遍。具大福德。不久出離生死苦海。當得無上菩提之果。及其灌頂者。具如是等無量功德。具真言族行菩佛行。是故阿阇梨。應解都法及得灌頂許為傳法。然後方作曼荼羅法。若違此法作曼荼羅。即不成就死墮地獄。其入彼者無利益。非但無益諸障難起。所謂饑饉疫病亢旱。諸賊盜起國王相諍。其諸弟子被魔所損。其阿阇梨必定致死。若不依法作曼荼羅。有如是等種種難起。若於佛部曼荼羅中得灌頂者。即應三部曼荼羅中得阿阇梨。若於觀自在曼荼羅中得灌頂者。即於二部曼荼羅中得阿阇梨。若於執金剛曼荼羅部中得灌頂者。即於一部及摩跢利迦神諸曼荼羅中得阿阇梨大作曼荼羅時。唯與一人受阿阇梨灌頂。自余灌頂或三或五必不應雙。皆以各別供具而為灌頂。其得受明灌頂之人。應教成就曼荼羅法。其得自余灌頂者。應教所得真言本法及手印法。若有愚人不入曼荼羅持誦真言。雖滿遍數終不成就。復起邪見。彼人命終墮于地獄。若有人與彼真言法者。彼亦
【現代漢語翻譯】 現代漢語譯本：如果有人想用一道真言來製作曼荼羅（Mandala，壇城），那麼就按照那道真言的儀軌來製作。那就是多羅尊（Tara，度母）的曼荼羅。或者，如果存在這樣的曼荼羅，它本身就具備完整的眷屬真言，那麼就按照那道真言的儀軌來製作。那就是忿怒火尊（Wrathful Fire Deity）的曼荼羅。或者，如果存在這樣的曼荼羅，它的根本真言不完整，那麼就應當選取通用的真言來製作曼荼羅。凡是真言曼荼羅所應用的真言，必須先各自誦滿一千遍，這樣才能具備大的福德，不久就能脫離生死苦海，證得無上菩提的果位。以及接受灌頂的人，具備像這樣等等無量的功德，具備真言的族性，修行菩薩行。因此，阿阇梨（Acharya，導師）應當理解通用的儀軌，並且得到灌頂，被允許傳法，然後才能製作曼荼羅法。如果違反這個法則來製作曼荼羅，就會不成就，死後墮入地獄。進入曼荼羅的人沒有利益，非但沒有利益，還會產生各種障礙，比如饑荒、瘟疫、旱災，各種盜賊蜂擁而起，國王之間互相爭鬥，弟子們被魔所損害，阿阇梨必定會死亡。如果不依法制作曼荼羅，就會有像這樣等等的各種災難產生。如果在佛部曼荼羅中得到灌頂，那麼就應當在三部曼荼羅中得到阿阇梨的資格。如果在觀自在（Avalokiteśvara，觀世音菩薩）曼荼羅中得到灌頂，那麼就應當在二部曼荼羅中得到阿阇梨的資格。如果在執金剛（Vajrapani，金剛手菩薩）曼荼羅部中得到灌頂，那麼就應當在一部以及摩跢利迦神（Matrika，母神）的各種曼荼羅中得到阿阇梨的資格。在盛大的製作曼荼羅時，只給一個人授予阿阇梨灌頂。其餘的灌頂，或者三個人或者五個人，必定不應當是兩個人同時接受。都要用各自不同的供具來進行灌頂。對於得到明灌頂的人，應當教導他成就曼荼羅的方法。對於得到其餘灌頂的人，應當教導他所得到的真言的根本儀軌以及手印法。如果有人愚昧無知，不進入曼荼羅就持誦真言，即使唸誦滿了遍數，最終也不會成就，反而會產生邪見。這個人命終之後會墮入地獄。如果有人把真言法傳授給這個人，那麼他也會 亦
【English Translation】 English version: If someone wants to create a Mandala (Mandala, sacred diagram) using a single mantra, then they should create it according to the ritual of that mantra. That is the Mandala of Tara (Tara, the savioress). Or, if there is such a Mandala that inherently possesses complete retinue mantras, then it should be created according to the ritual of that mantra. That is the Mandala of the Wrathful Fire Deity. Or, if there is such a Mandala whose root mantra is incomplete, then one should choose a universal mantra to create the Mandala. All mantras applied in a mantra Mandala must first be recited a thousand times each, in order to possess great merit, and soon be liberated from the sea of suffering of birth and death, and attain the fruit of unsurpassed Bodhi (Enlightenment). And those who receive initiation possess such immeasurable merits, possess the lineage of mantras, and practice the Bodhisattva path. Therefore, the Acharya (Acharya, teacher) should understand the universal rituals, and having received initiation, be permitted to transmit the Dharma, and then create the Mandala ritual. If one violates this rule to create a Mandala, it will not be accomplished, and after death, one will fall into hell. Those who enter the Mandala will not benefit; not only will they not benefit, but various obstacles will arise, such as famine, plague, drought, various thieves will rise up, kings will fight each other, disciples will be harmed by demons, and the Acharya will surely die. If one does not create the Mandala according to the Dharma, various calamities like these will arise. If one receives initiation in the Buddha Mandala, then one should be qualified as an Acharya in the three Mandala divisions. If one receives initiation in the Avalokiteśvara (Avalokiteśvara, the Bodhisattva of Compassion) Mandala, then one should be qualified as an Acharya in the two Mandala divisions. If one receives initiation in the Vajrapani (Vajrapani, the Bodhisattva of Power) Mandala division, then one should be qualified as an Acharya in one division and in the various Mandalas of the Matrika (Matrika, the Mother Goddesses). When creating a grand Mandala, only one person should be given the Acharya initiation. For other initiations, either three or five people, but definitely not two people at the same time. Each should use their own separate offerings for the initiation. For those who receive the Light Initiation, they should be taught the method of accomplishing the Mandala. For those who receive other initiations, they should be taught the root ritual of the mantra they received, as well as the mudra (hand gestures). If someone is ignorant and recites mantras without entering the Mandala, even if they recite the full number of times, they will ultimately not achieve accomplishment, and will instead develop wrong views. After this person dies, they will fall into hell. If someone transmits the mantra to this person, then they will also also
墮三摩耶戒。命終之後墮于嚕羅婆地獄。若以失念及放逸故。墮三摩耶即應持誦部心真言一洛叉遍。或誦阿那羅暮阿尼陀羅尼一千遍。或息災護摩。或復更入大曼荼羅。若有愚人不解教法。作曼荼羅。如犯五無間重罪。所墮之處彼亦如是。若有如法以求功德作曼荼羅。彼大菩薩生於凈土。其有入彼曼荼羅者。不被鬼魅所著。及諸蠱毒。毗舍遮。摩呼羅伽。羅剎。種種揭羅訶。並諸魔難悉不能傷。一切罪障悉皆消滅不墮惡趣。所持誦真言皆得成就。不久即得成菩提果。其阿阇梨以慈悲故。應當慇勤教一弟子。通解都法令持我明藏。我今已說一切曼荼羅都法。若作曼荼羅者。皆依此法而作。若以此法與弟子者。先教明王真言手印及大手印諸曼荼羅。然後方與此秘密法。
蕤呬耶經卷下終
靈云校本末云 貞享三年六月十夕一校了。
凈嚴(四十八)
【現代漢語翻譯】 現代漢語譯本：墮三摩耶戒（Samaya Vows，誓言），命終之後會墮入嚕羅婆（Raurava）地獄。如果因為失念和放逸的緣故，違犯了三摩耶戒，就應當持誦部心真言一百萬遍，或者誦阿那羅暮阿尼陀羅尼（Anala-mukha-agni-dharani）一千遍，或者進行息災護摩（pacification homa），或者再次進入大曼荼羅（Mahamandala）。如果有人愚昧無知，不瞭解教法，而擅自製作曼荼羅，那就像犯了五無間重罪一樣，死後所墮之處也是如此。如果有人如法地爲了求取功德而製作曼荼羅，這位大菩薩將會往生到清凈佛土。凡是進入這個曼荼羅的人，不會被鬼魅所纏繞，也不會受到各種蠱毒、毗舍遮（Pisacas，食人鬼）、摩呼羅伽（Mahoragas，大蟒神）、羅剎（Rakshasas，羅剎鬼）、各種揭羅訶（Grahs，星曜）以及各種魔難所傷害，一切罪障都將消滅，不會墮入惡趣。所持誦的真言都能夠成就，不久就能證得菩提果。阿阇梨（Acharya，導師）因為慈悲的緣故，應當慇勤地教導一位弟子，使其通曉所有的法令和持有我的明藏（Vidyadharapitaka）。我現在已經說了一切曼荼羅的儀軌，凡是製作曼荼羅的人，都應當依照這個方法來製作。如果要將這個方法傳授給弟子，應當先教導明王真言、手印以及大手印等曼荼羅，然後才能傳授這個秘密法。
《蕤呬耶經》卷下終
靈云校本末尾題記：貞享三年六月十夕一校完畢。
凈嚴(四十八)
【English Translation】 English version: Falling from the Samaya Vows (Samaya Vows), after death, one will fall into the Raurava hell. If, due to forgetfulness and negligence, one violates the Samaya Vows, one should recite the heart mantra of the family one hundred thousand times, or recite the Anala-mukha-agni-dharani one thousand times, or perform a pacification homa, or re-enter the Mahamandala. If someone is ignorant and does not understand the teachings, yet presumptuously creates a mandala, it is like committing the five heinous offenses of immediate retribution; the place where they fall after death will be the same. If someone lawfully creates a mandala to seek merit, that great Bodhisattva will be reborn in a pure land. Those who enter this mandala will not be afflicted by ghosts or harmed by various poisons, Pisacas, Mahoragas, Rakshasas, various Grahs, and all kinds of demonic obstacles; all karmic hindrances will be eliminated, and they will not fall into evil realms. The mantras they recite will all be accomplished, and they will soon attain the fruit of Bodhi. The Acharya (Acharya, teacher), out of compassion, should diligently teach one disciple, enabling them to understand all the precepts and hold my Vidyadharapitaka. I have now spoken of all the mandala rituals; those who create mandalas should all do so according to this method. If you want to transmit this method to a disciple, you should first teach the mantra, mudra, and Mahamudra of the Vidyaraja, and then transmit this secret Dharma.
End of the Lower Scroll of the Rui Xi Ye Sutra
Colophon of the Lingyun Edition: Proofread and completed on the evening of the tenth day of the sixth month of the third year of the Zhenxiang era.
Jingyan (48)