T18n0898_佛說毗奈耶經

大正藏第 18 冊 No. 0898 佛說毗奈耶經

No. 898

佛說毗奈耶經

爾時佛在王舍城鷲峰山。與無量菩薩及持咒仙大賢梵王地神等俱。說咒法。時執金剛從座而起。頂禮佛足而作是言。我今樂說持咒律法。復愿世尊諸大賢等。各說其要。示現一切誦持咒輩。復作是言唯愿世尊聽我所說。佛告執金剛曰。汝大威德內蘊慈悲。能發此言樂說妙法。必大利益聽汝所說。我等眾會皆隨汝所說之法。時執金剛言。世尊若有善男女人。誦咒法樂欲成驗者。此人第一必須精進所受持咒。須知供養佛塔尊像及本咒神。然隨其力分恒為供養無隔斷心。於三寶前發露懺悔要期乞愿。以此功德迴向一切有情。愿令離苦。發此語已洗手合掌。于尊像前。茅草上䠒跪而坐。口言唯愿十方諸佛菩薩持咒神等。哀愍念我(某甲)今欲樂。其咒法神。所成其靈驗。若我於此能成法者。愿見成相。若不能成。復見不成之相。作此愿已至心念誦。所成法中。或根本咒或心等百八遍。即于座上便取眠寐。夢中若供養佛法師僧善友父母。或見身著凈白衣莊飾身首。或見河海大山樓閣殿堂。或見諸人與繒絞。又乘象馬牛等。或得刀鉾鉞斧弓箭銅輪鉤索。或見他授與白凈衣服花鬘瓔珞。或見共國王大臣長者談說善言。

【現代漢語翻譯】現代漢語譯本

大正藏第 18 冊 No. 0898 佛說毗奈耶經 No. 898 佛說毗奈耶經當時，佛在王舍城（Rājagṛha）的鷲峰山（Gṛdhrakūṭa），與無數的菩薩、持咒仙人、大賢梵王（Brahmā）和地神等在一起，宣說咒法。這時，執金剛（Vajrapāṇi）從座位上站起來，頂禮佛足，說道：『我現在樂意宣說持咒的律法，還希望世尊和各位大賢，各自宣說其中的要點，為所有誦持咒語的人做出示範。』又說道：『唯愿世尊允許我所說。』佛告訴執金剛說：『你具有大威德，內心蘊藏慈悲，能夠發起此言，樂意宣說妙法，必定能帶來大利益，聽憑你所說。我們這些大眾都會隨順你所說的法。』這時，執金剛說：『世尊，如果有善男信女，誦持咒法，希望能夠成就靈驗，這個人首先必須精進地修持所受持的咒語，要知道供養佛塔、尊像以及本咒的神祇，然後隨自己的能力，經常供養，沒有間斷之心。在三寶（佛、法、僧）面前發露懺悔，懇切地祈求願望，以此功德迴向給一切有情眾生，愿他們脫離痛苦。』說完這些話后，洗手合掌，在尊像前，跪坐在茅草上，口中說道：『唯愿十方諸佛菩薩、持咒神等，哀憐我（某甲），我現在樂意成就咒法的靈驗。如果我能夠成就此法，願意見到成就的景象；如果不能成就，也願意見到不能成就的景象。』許下這個願望后，至誠地念誦所修持的法中的根本咒或心咒等一百零八遍，然後在座位上就寢。夢中如果供養佛、法師、僧人、善友、父母，或者看見自己身穿乾淨潔白的衣服，莊嚴地裝飾頭和身體，或者看見河流、大海、大山、樓閣、殿堂，或者看見諸人給予繒彩，又乘坐象、馬、牛等，或者得到刀、鉾、鉞、斧、弓箭、銅輪、鉤索，或者看見他人授予自己白凈的衣服、花鬘、瓔珞，或者看見自己與國王、大臣、長者談論善言。

【English Translation】 English version

T18 No. 0898 The Sutra of Vinaya Spoken by the Buddha No. 898 The Sutra of Vinaya Spoken by the Buddha At that time, the Buddha was in Rājagṛha (王舍城) on Gṛdhrakūṭa Mountain (鷲峰山), together with immeasurable Bodhisattvas, mantra-holding immortals, great wise Brahmās (梵王), earth deities, and others, expounding the Dharma of mantras. Then, Vajrapāṇi (執金剛) arose from his seat, prostrated at the Buddha's feet, and said: 'I am now pleased to expound the Vinaya Dharma of mantra-holding, and I also wish that the World-Honored One and all the great sages would each expound the essentials thereof, demonstrating them to all those who recite and hold mantras.' He further said: 'May the World-Honored One allow me to speak.' The Buddha said to Vajrapāṇi: 'You possess great power and virtue, and your heart contains compassion. Being able to utter these words and be pleased to expound the wonderful Dharma will surely bring great benefit. Listen to what you have to say. We, this assembly, will all follow the Dharma you expound.' At that time, Vajrapāṇi said: 'World-Honored One, if there are good men and women who recite mantras and wish to achieve efficacy, these people must first diligently practice the mantras they have received and uphold. They must know to make offerings to stupas, venerable images, and the deities of the mantras themselves. Then, according to their ability, they should constantly make offerings without interruption. In front of the Three Jewels (Buddha, Dharma, Sangha), they should confess their transgressions and earnestly pray for their wishes, dedicating this merit to all sentient beings, wishing them to be free from suffering.' After saying these words, they should wash their hands, join their palms, and kneel on the grass in front of the venerable image, saying: 'May the Buddhas and Bodhisattvas of the ten directions, the mantra-holding deities, have mercy on me (name), I now wish to achieve the efficacy of the mantra Dharma. If I am able to accomplish this Dharma, may I see signs of success; if I am unable to accomplish it, may I also see signs of failure.' After making this vow, they should sincerely recite the root mantra or heart mantra, etc., one hundred and eight times from the Dharma they are practicing, and then lie down to sleep on the seat. In the dream, if they make offerings to the Buddha, Dharma masters, Sangha, good friends, or parents, or see themselves wearing clean white clothes, adorning their head and body, or see rivers, seas, great mountains, pavilions, or palaces, or see people giving them silks, or riding elephants, horses, cattle, etc., or obtain knives, spears, axes, bows, arrows, copper wheels, hooks, or see others giving them pure white clothes, flower garlands, or necklaces, or see themselves talking about good words with kings, ministers, or elders.

或見端嚴女人手持幢蓋花瓶。或見戟叉自手執持。或升師子高座自餘座等。或見身首出血。若見如此事相等事。當知我今能成此法。或於夢中。若見彩畫尊容諸神形像凋落毀壞。或見父母憂愁悲泣。或見裸形外道。或見自身無衣。或見惡業人旃陀羅等牽挽。或見行污穢之處。或見大水涸竭。或見食時失度。或見身份手足垢穢臭氣或見驚怖惶走。或見自拔頭髮。或見蛇蝎鼠狼等。或見落坑傷損。若見如是事相。當知彼人於此咒法有大障難。難可得成。此善男子等必欲愛樂受持成驗者。勤加精進不得散亂。莫生疲怠之心。一一時中誦持不得廢闕。常懷慈心。遠離色慾修習凈行。洗浴清潔調和柔軟。善學方法須入咒壇。為求大果斷邪言一切戲論等語。憐愍孤弱貧窮老少。資助愛念猶如赤子。衣食知量。同行知識互相勸發。於三寶處深生敬信。聽聞正法如渴思漿。恒求智慧聽察善友。其所咒壇法則。皆須明解毗那夜迦起障難相辟除方法。亦須善學以火供養法。及獻非人食法。迎喚發遣諸手印咒法等。又復須知居住之地。或山間面水壇岸。或好花園林本不枯乾之處。或一獨大樹下。或佛舍利塔中。或清凈僧伽藍內。皆悉得住。若有賊難淫女寡婦旃陀羅惡獸毒蛇之處。及作皮靴家。屠兒魁膾家。養駝驢豬狗雞鷹遊獵之家。亦不近冢

【現代漢語翻譯】現代漢語譯本或者看見端莊美麗的女人手持幢幡寶蓋和花瓶。或者看見手持長戟和三股叉的人。或者登上獅子高座，或者坐在其他的座位上。或者看見自己身首出血。如果看見這些景象，應當知道我現在能夠成就這個法。或者在夢中，如果看見彩繪的佛像和諸神像凋零毀壞，或者看見父母憂愁悲傷哭泣，或者看見裸體的外道，或者看見自己沒有穿衣服，或者看見作惡的人、旃陀羅（賤民）等牽拉自己，或者看見行走在污穢的地方，或者看見大水乾涸，或者看見吃飯時沒有節制，或者看見身上、手、腳沾滿污垢散發臭氣，或者看見驚恐慌張地逃跑，或者看見自己拔頭髮，或者看見蛇、蝎子、老鼠、狼等，或者看見掉進坑裡受傷。如果看見這些景象，應當知道這個人修持這個咒法有很大的障礙，難以成就。這些善男子等如果想要喜愛、受持併成就這個咒法，就要勤奮精進，不得散亂，不要產生疲憊懈怠的心。每一個時辰都要誦持，不得間斷，常懷慈悲之心，遠離，修習清凈的行為，洗浴乾淨，身心調和柔軟，好好學習方法，必須進入咒壇。爲了求得大的果報，斷絕邪惡的言論和一切戲謔的言語等，憐憫孤兒、弱者、貧窮的人和老人，資助愛護他們就像對待自己的孩子一樣。衣食知足，同行的道友互相勸勉啓發，對於佛、法、僧三寶深生敬信，聽聞正法就像口渴的人思念飲水一樣。經常尋求智慧，聽取和觀察善友的意見。對於咒壇的法則，都必須明白瞭解，毗那夜迦（障礙神）引起的障礙和辟除的方法，也必須好好學習用火供養的方法，以及獻給非人食物的方法，迎接、召喚、發送諸手印和咒法等。還要知道居住的地方，或者在山間面向水流的岸邊，或者在好的花園林地中沒有枯萎的地方，或者在一棵獨自生長的大樹下，或者在佛舍利塔中，或者在清凈的僧伽藍（寺院）內，都可以居住。如果有盜賊、、寡婦、旃陀羅（賤民）、惡獸、毒蛇的地方，以及製作皮靴的家，屠夫的家，飼養駱駝、驢、豬、狗、雞、鷹、從事遊獵的人家，也不要靠近墳墓。

【English Translation】 English version Or one sees a dignified and beautiful woman holding a banner, a jeweled canopy, and a vase. Or one sees someone holding a halberd and a trident in their own hands. Or one ascends a high lion throne, or sits on other seats. Or one sees one's own head and body bleeding. If one sees these kinds of signs, one should know that I am now able to accomplish this Dharma. Or in a dream, if one sees painted images of Buddhas and deities decaying and ruined, or sees one's parents worried, sad, and weeping, or sees naked heretics, or sees oneself without clothes, or sees evil people, Chandalas (outcasts), etc., pulling at oneself, or sees oneself walking in filthy places, or sees a great river drying up, or sees oneself eating without moderation, or sees one's body, hands, and feet covered in dirt and emitting a foul odor, or sees oneself running away in fear and panic, or sees oneself pulling out one's hair, or sees snakes, scorpions, rats, wolves, etc., or sees oneself falling into a pit and getting injured. If one sees these kinds of signs, one should know that this person has great obstacles in practicing this mantra, and it is difficult to accomplish. These good men, etc., if they desire to love, uphold, and accomplish this mantra, should diligently exert themselves and not be distracted, and should not give rise to a weary and lazy mind. They should recite and uphold it in every moment, without interruption, always cherishing a compassionate heart, staying away from , cultivating pure conduct, bathing cleanly, and harmonizing and softening their body and mind. They must learn the methods well and enter the mantra altar. In order to seek great rewards, they should cut off evil speech and all frivolous talk, etc., and have compassion for orphans, the weak, the poor, and the elderly, and support and cherish them as if they were their own children. They should be content with their clothing and food, and fellow practitioners should encourage and inspire each other. They should have deep faith and respect for the Three Jewels (Buddha, Dharma, Sangha), and listen to the true Dharma as a thirsty person longs for water. They should constantly seek wisdom and listen to and observe the opinions of good friends. Regarding the rules of the mantra altar, they must all be clear and understand the obstacles caused by Vinayaka (obstacle-creating deity) and the methods of averting them. They must also learn well the method of making fire offerings, as well as the method of offering food to non-human beings, and welcoming, summoning, and sending forth the various hand mudras and mantras, etc. Furthermore, one should know the places to reside, either in the mountains facing a riverbank, or in a good garden grove where there are no withered places, or under a single large tree, or in a Buddha stupa, or in a pure Sangharama (monastery), all of which are suitable places to reside. If there are places with thieves, , widows, Chandalas (outcasts), evil beasts, poisonous snakes, as well as the homes of leather shoe makers, butchers, or those who raise camels, donkeys, pigs, dogs, chickens, hawks, or engage in hunting, one should also not be near tombs.

間醫師外道家。如是等處。誦持咒者悉不應住。復應須觀所住之處。水無蟲蟻。飄落尸糞穢等物。青崖惡氣。亦不堪住。應須遠離方求勝處。沙石流泉澗池滋茂。方可停居而作誦持。外既清凈內亦貞明忍貪慾意深須舍離。于諸瞋恚翻習慈忍。一切煩惱皆令降伏。每日三時入于塔中。或於空野作法之處。發露懺悔。于諸功德發生隨喜。迴向無上正等菩提。愿成佛心常不離口。前夜后夜精進思惟。讀誦大乘微妙經典。受持咒壇法則。令不廢忘。念大怒金剛王等誦咒。發大歡躍觀尊形像如對目前。心樂修學。至心觀照誦咒文字。令心眼見無常苦空無有堅實。不隨五欲境界。氣息調柔勿令傾側。審作軌儀。若欲行起。詳定舉足。誦咒文句字音體相。皆令分明。若正誦咒時。有謦欬者須忍。到頭到半或多或少。若其謦欬皆須從頭覆誦。世尊若咒師等。能依是法修行。不久即得大威靈驗。所有一切毗那夜迦等。不能作障。皆悉遠避。若咒師等誦咒之時。言音不正字型遺漏。口乾生澀常足謦欬。使其中間斷續咒音。身不清潔。當爾之時即被毗那夜迦得便。諸天善神不為衛護。或復遇大患疾災難。法不成驗。如此非法。其咒師等不應作之。唯以一心應茅草上。結跏趺坐至誠誦咒。內懷慈悲。志心不令想念。我為一切眾生作此法事。一坐

誦至身不疲睏。任起行道供養讀經。贊禮世尊。如上所說一切時中。應皆悉如是。爾時世尊贊言。善哉善哉汝執金剛。能說如是。護持讀誦咒者。示其所要微妙咒律。時執金剛復作是言。我今欲說供本咒神王等法。其持咒人先須依法浴身。不得散亂。思念本咒神等。即五體投地。頂禮發大信心。我所求法。皆承大神威力加被。讀誦其咒令心起想。向南結金剛罥索印或佛頂印。即大瞋怒心。以默誦大金剛罥索咒。

oṃ 　va 　jra 　pā 　śe 　hrīḥ 唵(一)　跋　折羅(二)　跛(引)　勢(三)　訶唎(二合引)(四)

若結佛頂印即誦此咒。

oṃ 　ga 　ga 　nā 　ma 　ra 　hūṃ 唵(一)　揭　揭　那(引)(二)　么　羅(三)　𤙖(長呼)(四)

向南想法事已。次復想西。心念結金剛幡印。以瞋怒默誦咒念言。我今結西方界咒曰。

oṃ 　ta 　lūṃ 　gni 　ra 　ṭ 唵(一)　多　楞央　祇你(二合)　羅　吒(半音呼)

次想北方。結金剛摧碎印。誦咒準前念。

oṃ 　hrīṃ 　va 　jra 　kā 　li 　ma 　ṭ 唵(一)　呵唎(二合)　跋　折

【現代漢語翻譯】現代漢語譯本：誦唸直至身心不感到疲憊睏倦。可以隨意起身進行行道、供養、讀經、讚頌禮拜世尊。以上所說的一切時段中，都應當像這樣去做。這時，世尊讚歎道：『好啊！好啊！你這位執金剛（Vajrapani，金剛手菩薩），能夠宣說這樣的法，護持讀誦真言的人，向他們展示其中重要的微妙真言規律。』當時，執金剛又這樣說：『我現在想要宣說供養本咒神王等的方法。那持咒的人首先必須依法沐浴身體，不得散亂，思念本咒的神等。然後五體投地，頂禮，發起大信心。我所求的法，都承蒙大神威力加持。讀誦那咒語，令心中生起觀想。面向南方，結金剛罥索印（Vajra Pas'a，金剛索）或者佛頂印（Buddha Ushnisha，佛頂尊勝陀羅尼印），即以大瞋怒心，默誦大金剛罥索咒：』唵(om)(一)，跋(va) 折羅(jra)(二)，跛(引)(pa) 勢(s'e)(三)，訶唎(二合引)(hrih)(四)。如果結佛頂印，就誦唸這個咒語：唵(om)(一)，揭(ga) 揭(ga) 那(引)(na)(二)，么(ma) 羅(ra)(三)，吽(hūṃ)(長呼)(四)。面向南方想法事完畢后，接著觀想西方。心中想著結金剛幡印（Vajra Pataka，金剛幢印）。以瞋怒心默誦咒語，念道：『我現在結西方界，咒語是：』唵(om)(一)，多(ta) 楞央(lūṃ) 祇你(二合)(gni) 羅(ra) 吒(半音呼)(ṭ)。接著觀想北方。結金剛摧碎印（Vajra Vidarana，金剛摧碎印）。誦唸咒語，依照前面所說的唸誦。唵(om)(一)，訶唎(二合)(hrīṃ) 跋(va) 折羅(jra)

【English Translation】 English version: Recite until the body and mind do not feel tired and weary. One may freely rise to perform circumambulation, offerings, scripture reading, and praise and worship of the World-Honored One. In all the aforementioned times, one should act in this way. At that time, the World-Honored One praised, 'Good! Good! You, Vajrapani (Holder of the Vajra), are able to proclaim such Dharma, protect those who recite mantras, and show them the important and subtle rules of mantras.' At that time, Vajrapani said again, 'Now I wish to proclaim the methods of offering to the Mantra Divine Kings and others. The mantra holder must first bathe the body according to the Dharma, and must not be distracted, but contemplate the deities of the original mantra. Then prostrate with the five limbs touching the ground, pay homage, and generate great faith. The Dharma that I seek is all due to the power and blessing of the great deities. Recite that mantra, causing contemplation to arise in the mind. Facing south, form the Vajra Pas'a Mudra (Vajra Lasso) or the Buddha Ushnisha Mudra (Victorious Buddha-Crown Dharani Mudra), and with great wrathful mind, silently recite the Great Vajra Pas'a Mantra:' oṃ 　va 　jra 　pā 　śe 　hrīḥ If forming the Buddha Ushnisha Mudra, then recite this mantra: oṃ 　ga 　ga 　nā 　ma 　ra 　hūṃ After completing the contemplation of affairs facing south, then contemplate the west. In the mind, think of forming the Vajra Pataka Mudra (Vajra Banner Mudra). With a wrathful mind, silently recite the mantra, saying, 'Now I establish the western boundary, the mantra is:' oṃ 　ta 　lūṃ 　gni 　ra 　ṭ Next, contemplate the north. Form the Vajra Vidarana Mudra (Vajra Crushing Mudra). Recite the mantra according to the previous instructions. oṃ 　hrīṃ 　va 　jra

啰　迦(引)　利　么　吒(半音呼)

次想東方。結金剛峰印。準前誦咒念言。結東方界咒曰。

oṃ 　va 　jra 　śi 　kha 　ri 　ru 　ma 　ṭ 唵(一)　跋　折啰(二合)　施　佉　唎　嚧　么　吒(半音呼)

作此法已。即成四方界。然須起坐。思念本咒延請咒神。手執香爐燒香供養。想我今依呼住大威神德。以身投地禮拜。思念本咒。取凈水灑散身上。安坐手著胸間。默誦掏珠。未困之間疲倦。任起以取香花供養。欲出門時一心誦咒。若有散亂。其時一切毗那夜迦鬼神等作念設計。令其咒師心亂使法不成。即以化作異色花異香。令其咒師心動愛樂。不應歡愛。呵而捨去。心常誦唸本咒神等。行住坐臥不得廢忘。世尊此人常被毗那夜迦隨身覓便。若不依法即作障難。依法順行無能得便。我等執金剛執持神杵。常為衛護早成法驗。非法不順我等舍離。諸魔毗那夜迦神等所持。或風入身。多懷瞋心起慳貪癡。若不治之乃至致死。若後生悔依法順行。亦能降伏諸魔惡鬼毗那夜迦等。佛告如是如是如汝所言。無有虛說。如此應順咒法成就。

爾時觀自在菩薩。從座而起作如是言。世尊若復有人愛護身命。欲成證入法驗者。其咒師皆應斷除諸惡事業。不觀

【現代漢語翻譯】現代漢語譯本啰迦(引) 利么吒(半音呼)

接下來觀想東方。結金剛峰印（Vajraśikhara-mudrā）。按照之前的方法誦咒唸誦。結東方界咒說：

唵(oṃ) 跋折啰(vajra)(二合) 施佉唎嚧么吒(ṭ)

完成這個方法后，就形成了四方界。然後需要起身端坐，思念本咒，延請咒神。手持香爐燒香供養。想著我現在依靠呼喚，仰仗大威神德，以身投地禮拜。思念本咒。取凈水灑在身上。安坐，手放在胸前。默默誦唸，用手撥動念珠。在沒有睏倦疲憊的時候，可以起身取香花供養。想要出門的時候，一心誦咒。如果心有散亂，那時一切毗那夜迦（Vinayaka）（障礙神）鬼神等就會動念設計，使咒師心亂，導致法術不成。他們會化作異色花異香，讓咒師心動愛樂，不應該歡喜愛戀，應該呵斥並捨棄。心中常誦唸本咒神等，行走坐臥都不能廢忘。世尊，這種人常被毗那夜迦（Vinayaka）隨身尋找機會。如果不依法行事，就會製造障礙。如果依法順行，就沒有機會可乘。我們執金剛（Vajrapāṇi）執持神杵，常為衛護，使其早日成就法驗。不依法不順從，我們就會捨棄。諸魔毗那夜迦（Vinayaka）神等所持，或者風邪入身，多懷瞋心，生起慳貪癡。如果不加以治療，甚至會導致死亡。如果後來生起悔意，依法順行，也能降伏諸魔惡鬼毗那夜迦（Vinayaka）等。佛告訴他們：『是的，是的，正如你們所說，沒有虛假。這樣就應該順從咒法成就。』

這時，觀自在菩薩（Avalokiteśvara Bodhisattva）從座位上站起來，這樣說道：『世尊，如果有人愛護身命，想要成就證入法驗，那麼咒師都應該斷除各種惡業，不觀…

【English Translation】 English version Ro Ka(引) Li Mo Zha (half sound call)

Next, visualize the East. Form the Vajraśikhara-mudrā (Diamond Peak Mudra). Follow the previous method of reciting the mantra. Recite the mantra for establishing the Eastern boundary, saying:

oṃ vajra śi kha ri ru ma ṭ

After completing this method, the boundaries of the four directions are established. Then, one must rise and sit upright, contemplating the original mantra and inviting the mantra deities. Hold an incense burner and offer incense. Think that I am now relying on the invocation, relying on the great divine power, prostrating myself on the ground in worship. Contemplate the original mantra. Take pure water and sprinkle it on the body. Sit peacefully, with hands placed on the chest. Silently recite, using prayer beads. When not feeling sleepy or tired, one may rise to offer incense and flowers. When wanting to go out, recite the mantra with a focused mind. If the mind is scattered, then all the Vinayakas (obstacle-creating deities) and other spirits will conceive plans to disturb the mantra practitioner's mind, causing the practice to fail. They will transform into flowers of different colors and fragrances, causing the mantra practitioner's mind to be moved by love and attachment. One should not rejoice in this love, but should rebuke and abandon it. Constantly recite the original mantra deities in the mind, never forgetting them while walking, standing, sitting, or lying down. World Honored One, such a person is constantly sought after by Vinayakas (obstacle-creating deities) who seek opportunities. If one does not act according to the Dharma, they will create obstacles. If one acts in accordance with the Dharma, they will have no opportunity. We, the Vajrapāṇis (Diamond Hand Holders), holding divine staffs, constantly protect them, enabling them to quickly achieve the results of the Dharma. If one does not act according to the Dharma, we will abandon them. Those possessed by demons and Vinayakas (obstacle-creating deities), or those with wind-related illnesses, often harbor anger and generate miserliness, greed, and ignorance. If not treated, it can even lead to death. If one later repents and acts in accordance with the Dharma, they can also subdue all demons, evil spirits, and Vinayakas (obstacle-creating deities). The Buddha told them: 'Yes, yes, as you have said, there is no falsehood. Thus, one should follow the mantra Dharma to achieve success.'

At that time, Avalokiteśvara Bodhisattva (The Bodhisattva Who Observes the Sounds of the World) rose from his seat and said: 'World Honored One, if there are those who cherish their lives and wish to achieve the results of entering the Dharma, then the mantra practitioners should all eliminate all evil deeds, not look at...'

女色身首相好若見露形。亦不顧視先惡緣處。不應思念。繫心一緣常念三寶大威神力。常住實相。世間有為之法皆是無常苦空無我。一心安住誦本咒法則。不令散亂。正觀質直勿攀妄想。及轉讀大乘甚深微妙經典。勤心供養佛法眾僧。及造俱胝塔像等形。令無空過。若能如是順行。此善男子不久即成大驗無有鬼神能作其障難。爾時大梵天王。承佛威神而白佛言。世尊我常觀見誦持法門求成就者。何為氣力衰弱多饒眠睡。不吃飲食身首劣弱。懈怠懶惰被病所惱。多生瞋恚耽著色慾。于自觀處生非法想。貪無厭足常懷疑心。已獲微妙秘密之法而不順行。廣求余咒互相談說問答是非。復作是言何人等輩持咒得驗。何咒能成。誰復愿滿。何方何地誦持成驗。世尊何為如是之人空度時節。次復有人。苦求學行如是等咒法。暫時精進後生退心。毀佛凈戒為僧知事。我見思念惡業。不應行事而強自作。不應食者而復食之。世尊是一切眾聖之良緣。開人天路之導師。示正業因令得妙果。唯愿憐愍饒益人天為我說之。爾時世尊告梵天言。諦聽諦聽善思念之。大梵當知。若人慾求學持咒。未能深心發大菩提。于大乘中猶懷疑惑。受咒法本不從師受。文字句雜亂常見聞讀誦微妙秘密者。而無所知。不依時節誦咒作法。其咒法壇法元未明解。此

【現代漢語翻譯】現代漢語譯本：如果見到女人的美色，即使她們顯露出身體，也不應該觀看，而應想到過去不好的因緣，不應該思念這些。應當一心專注于唸誦三寶（佛、法、僧）的大威神力，常念常住的真實相。世間一切有為法都是無常、苦、空、無我的。一心安住，誦讀根本咒語法則，不要讓心散亂。以正直的心觀照，不要攀緣虛妄的念頭。並且要轉讀大乘甚深微妙的經典，勤心供養佛法僧三寶，建造無數的塔和佛像等等，不要讓時間空過。如果能夠這樣順行，這位善男子不久就能得到大的驗證，沒有鬼神能夠製造障礙和困難。這時，大梵天王（Brahmā，色界天之主）承蒙佛的威神力，對佛說：『世尊，我常常看到誦持法門、求成就的人，為什麼氣力衰弱，經常昏睡，不吃飲食，身體虛弱，懈怠懶惰，被疾病所困擾，經常生起嗔恨心，貪戀**，對於自己觀照的地方生起非法的想法，貪得無厭，常常懷疑？已經獲得了微妙秘密的法，卻不順著修行，廣泛地尋求其他的咒語，互相談論，問答是非。又說，什麼樣的人持咒能夠得到驗證？什麼咒語能夠成就？誰的願望能夠滿足？在什麼地方誦持能夠成就？世尊，為什麼這樣的人空度時節？還有一些人，努力地學習修行這些咒法，暫時精進，後來又生起退心，毀壞佛的清凈戒律，為僧眾處理事務。我看到他們思念惡業，不應該做的事情卻勉強去做，不應該吃的東西卻又吃了。世尊，您是一切眾聖的良好因緣，是開啟人天之路的導師，指示正業的因，使人得到妙果。唯愿您憐憫饒益人天，為我說說這是為什麼。』這時，世尊告訴大梵天王說：『仔細聽，仔細聽，好好地思考。大梵，應當知道，如果有人想要學習持咒，卻不能深深地發起大菩提心（Mahābodhi-citta，覺悟之心），對於大乘佛法還懷有疑惑，接受咒法卻不是從老師那裡接受，文字語句雜亂，經常見聞讀誦微妙秘密的咒語，卻一無所知，不按照時節誦咒作法，對於咒語的壇法根本不明白。』

【English Translation】 English version: If one sees the beauty of women, even if they expose their bodies, one should not look, but should think of past bad karmic connections and should not dwell on these thoughts. One should focus one's mind on reciting the great power of the Three Jewels (Buddha, Dharma, Sangha), constantly contemplating the true nature of permanence. All conditioned phenomena in the world are impermanent, suffering, empty, and without self. One should settle one's mind, recite the fundamental mantra formulas, and not allow the mind to wander. One should contemplate with an upright mind, not clinging to false thoughts. Furthermore, one should read and recite the profound and subtle Mahayana (Great Vehicle) scriptures, diligently make offerings to the Three Jewels of Buddha, Dharma, and Sangha, and build countless pagodas and Buddha images, etc., not letting time pass in vain. If one can practice in this way, this good man will soon attain great verification, and no ghosts or spirits will be able to create obstacles or difficulties. At that time, the Great Brahma King (Brahmā, lord of the Form Realm), empowered by the Buddha's majestic power, said to the Buddha: 'World Honored One, I often see those who recite and uphold the Dharma, seeking accomplishment, but why are they weak in strength, often drowsy, not eating properly, physically weak, lazy, troubled by illness, frequently generating anger, attached to **, generating unlawful thoughts about their own contemplation, insatiable in greed, and constantly doubting? They have already obtained subtle and secret Dharma, but do not practice accordingly, widely seeking other mantras, discussing and debating right and wrong. They also say, 'What kind of people can attain verification by holding mantras? What mantra can bring accomplishment? Whose wishes can be fulfilled? In what place can recitation bring accomplishment?' World Honored One, why do such people waste their time? Furthermore, there are some who diligently study and practice such mantra methods, but are temporarily diligent and later develop a retreating mind, breaking the Buddha's pure precepts, and managing affairs for the Sangha. I see them thinking of evil deeds, forcing themselves to do things they should not do, and eating things they should not eat. World Honored One, you are the good cause for all the saints, the guide who opens the path to humans and gods, indicating the cause of right action, enabling people to attain wonderful fruits. I pray that you have compassion and benefit humans and gods, and tell me why this is so.' At that time, the World Honored One said to the Great Brahma King: 'Listen carefully, listen carefully, and think well. Great Brahma, you should know that if someone wants to learn and uphold mantras, but cannot deeply generate the great Bodhicitta (Mahābodhi-citta, the mind of enlightenment), still harbors doubts about the Mahayana Dharma, receives mantra methods not from a teacher, the words and sentences are mixed up, frequently sees, hears, reads, and recites subtle and secret mantras, but knows nothing, does not recite mantras and perform rituals according to the proper times, and does not understand the mandala methods of the mantras at all.'

人何等。喻從母胎生而無兩目。轉執即暗行于非法。咒中方法一不知解。以著無明顛倒我故。發愚癡言。謂稱其智明解諸法。大梵若此咒師。作此咒法作是念時。有毗那夜迦名金剛奮迅。即隨此人為作留難。令身不安咒法不成。大梵若其咒師洗浴身時。不依法則結印誦咒。不念本神不灑散水。有毗那夜迦名同須。便即被損害。若咒師但被毗那夜迦障損害者。氣力衰弱多饒眠睡作法想起疑惑心。懈怠不勤病苦所惱。何以故。但由咒師不專心故。多求無厭不修行故大梵若如是者。作何等法應能除滅。誦持咒者。方求明解咒法阇梨。建立壇法須入其中。四印法中學受一印。其阿阇梨與灌頂已。然後或經像前。以烏麻及蘇誦咒一百八遍。用燒火中即毗那夜迦皆悉除散。大梵入壇受法有大勢力。若咒所持之法猶未具解。無菩提心不敬福田。不知毗那夜迦。輒作大法誦咒供養。復有諸人自未入壇。未供養阿阇梨未受印法。轉更教他此秘密法。作如是言。其咒有如是神力等。如是鬼神當用此法。縛治呼喚發遣。及教造壇諸地印等。令其禁問。汝若如是即笑即哭。咒神復有如是使者。大梵此輩諸人以無知故。作其教師雖讀文字。未解義理幽妙法門軌儀。發趣教說。餘人作此法。如是之人。復有毗那夜迦名曰利吒橫羅之所執持。多生災難

心不暫定。大梵若有如是障難。應復須入蓮華法壇會中。于阿阇梨所受灌頂法能如是者。毗那夜迦方得除遣。大梵於我法中。復有沙門之輩。未知咒法微妙軌範。于尊師所清凈尸羅。心懷輕慢互相非斥。在寺求尊自為貢高。或嫌佛教誹謗正法。大梵當知如此人等。浪為輕慢我凈法故即有毗那夜迦名曰能障。之所執持廣造諸惡而無厭患。若欲遣除須造俱胝塔像。于尊師䠒跪。重受禁約要期。亦須入蓮花壇內得灌頂。以其所執者方可除滅。所求學問誦持法易成就。爾時堅牢地神從地涌出頂禮佛足而白佛言。世尊咒師云何護凈身心。云何經行。以何得知應行不行。世尊咒師以何時節須誦其咒。云何知正誦咒時。唯愿如來慈悲為說。爾時佛告地神言。汝今善聽咒師應行法則。若欲受持一切咒法。要須心深敬信生殷重。舍離邪心不善之法。乃至掉笑諦思作念。應行四種凈行。何等為四。一謂身凈行。二口凈行。三意凈行。四水食凈行。身口意行是為內凈。外凈行者。若咒師浴身入水之時。先著浴衣思念此咒。揩摩身體咒曰。

oṃ 　dhu 　pi 　dhu 　pi 　kā 　ya 　dhu 　pi 　pra 唵(一)　度　卑　度　卑(二)　迦(引)　耶　度　卑(三)　缽啰(二合) jvā 　l

【現代漢語翻譯】現代漢語譯本心不能片刻安定。大梵天如果遇到這樣的障礙，應該再次進入蓮花法壇會中，從阿阇梨（Acharya，導師）那裡接受灌頂法，能夠這樣做，毗那夜迦（Vinayaka，障礙神）才能被驅除。大梵天，在我的佛法中，還有一些沙門（Shramana，出家修行者）之輩，不瞭解咒法的微妙規範，對於他們的尊師所持的清凈戒律，心懷輕慢，互相指責。在寺廟裡追求尊貴，自以為是，貢高我慢，或者嫌棄佛教，誹謗正法。大梵天，你應該知道，這樣的人，因為輕慢我的清凈佛法，就會有毗那夜迦（Vinayaka，障礙神），名字叫做『能障』，執持他們，廣泛地製造各種惡行而沒有厭倦。如果想要驅除這些障礙，需要建造俱胝（koti，一千萬）座塔像，向尊師跪拜，重新接受禁約和約定，也需要進入蓮花壇內得到灌頂，這樣才能消除他們所執著的障礙，所求的學問和誦持佛法才能容易成就。當時，堅牢地神從地裡涌出來，頂禮佛足，對佛說：『世尊，咒師應該如何護持清凈的身心？應該如何經行？通過什麼才能知道應該做和不應該做？世尊，咒師應該在什麼時候誦持咒語？如何知道正在正確地誦持咒語？希望如來慈悲地為我們解說。』當時，佛告訴地神說：『你現在好好聽著，咒師應該遵守的法則。如果想要受持一切咒法，一定要內心深深地敬信，生起殷重之心，捨棄邪惡的心和不善的法，乃至嬉笑、仔細思考、產生念頭，都應該實行四種清凈的行為。哪四種呢？第一是身凈行，第二是口凈行，第三是意凈行，第四是水食凈行。身口意行是為內凈。外凈行方面，如果咒師沐浴身體進入水中時，先穿著浴衣，思念這個咒語，擦拭身體，咒語是：『oṃ dhu pi dhu pi kā ya dhu pi pra jvā l』

【English Translation】 English version The mind is not stable even for a moment. If Mahabrahma (Great Brahma) encounters such obstacles, he should re-enter the Lotus Mandala assembly and receive the Abhisheka (initiation) Dharma from the Acharya (teacher). If he can do this, then Vinayaka (obstacle-maker) can be removed. O Mahabrahma, in my Dharma, there are also Shramanas (ascetics) who do not understand the subtle rules of mantras, and who harbor contempt for the pure precepts held by their respected teachers, criticizing each other. They seek honor in temples, are self-righteous and arrogant, or dislike Buddhism and slander the true Dharma. O Mahabrahma, you should know that such people, because of their contempt for my pure Dharma, will be possessed by Vinayakas (obstacle-makers) named 'Obstruction-Causing', who will hold onto them, creating all kinds of evil deeds without weariness. If you want to remove these obstacles, you need to build koti (ten million) stupas and images, kneel before your respected teacher, and re-accept the prohibitions and agreements. You also need to enter the Lotus Mandala and receive Abhisheka (initiation). Only then can the obstacles they are attached to be removed, and the learning and recitation of Dharma that they seek can be easily accomplished. At that time, the steadfast Earth Goddess emerged from the ground, prostrated at the Buddha's feet, and said to the Buddha: 'World Honored One, how should a mantra practitioner protect his pure body and mind? How should he practice walking meditation? How can he know what he should and should not do? World Honored One, when should a mantra practitioner recite mantras? How can he know when he is reciting mantras correctly? May the Tathagata (Thus Come One) compassionately explain this to us.' At that time, the Buddha told the Earth Goddess: 'Now listen carefully, the rules that a mantra practitioner should follow. If you want to receive and uphold all mantras, you must have deep respect and faith in your heart, and generate a sincere mind, abandoning evil thoughts and unwholesome dharmas, even to the point of laughter, careful consideration, and the arising of thoughts, you should practice four kinds of pure conduct. What are the four? First is pure bodily conduct, second is pure speech conduct, third is pure mental conduct, and fourth is pure water and food conduct. Pure conduct of body, speech, and mind is inner purity. As for outer pure conduct, if a mantra practitioner bathes and enters the water, he should first wear bathing clothes, contemplate this mantra, and rub his body, the mantra is: 'oṃ dhu pi dhu pi kā ya dhu pi pra jvā l'

i 　ti 　svā 　hā 阇跋(二合)　利　你　莎　訶(四)

然洗身首。以磚石揩腳足。即取土分作三分。以左手握取一分。誦此咒曰。

oṃ 　bhuḥ 　jva 　la 　hūṃ 唵　部　阇跋(二合)　羅　𤙖

心誦咒洗下身份次取第二分心誦咒。用洗腳洗手凈已。次取第三分誦咒。用洗頭已。誦前咒以水灑身上。更兩掌滿盛凈水。複誦前咒表本心言。是水奉本咒神。著新凈衣。隨其力分以取香花。供養諸佛如來一切賢聖。發露懺悔我今此身奉施三寶。依如上說。以真信心作法誦咒。端坐一心至不疲倦若困之時任意起行道乞求食飲得食飲已用誦此咒。咒食然後分吃咒曰。

na 　maḥ 　sa 　rva 　bu 　ddhā 　bo 　dhi 　sa 　tva 　nāṃ 　oṃ 那　么　薩　婆　菩　陀　菩　提　薩　埵　南　唵 va 　laṃ 　da 　de 　te 　jo 　mā 　ri 　ni 　svā 　hā 婆　覽　陀　帝　底　誓　摩(引)　利　你　莎　訶

誦咒三遍已。先捻少許獻本咒神。然自足食。洗缽凈口已。準前洗浴還入道場。供養懺悔讀誦經典。然坐誦咒至不疲睏。身倦任起行道。至暮亦然

【現代漢語翻譯】現代漢語譯本 i ti svā hā 阇跋(二合)（jva la，火焰）利你莎訶

然後洗凈身體。用磚石擦拭腳。然後取土分成三份。用左手握取一份。誦唸此咒語：

oṃ bhuḥ jva la hūṃ 唵部阇跋(二合)（jva la，火焰）羅𤙖

心中默唸咒語清洗下半身，然後取第二份，心中默唸咒語。用來洗腳洗手，使之潔凈。然後取第三份，誦唸咒語。用來洗頭。誦唸之前的咒語，用水灑在身上。再用兩手掌盛滿凈水。再次誦唸之前的咒語，表達本心說：『這水奉獻給本咒神。』穿上新的乾淨衣服。根據自己的能力取香和花。供養諸佛如來一切賢聖。發露懺悔，我現在將此身奉獻給三寶。依照上面所說。以真實的信心作法誦咒。端坐一心，直到不疲倦，如果睏倦的時候，可以隨意起身行走。乞求食物和飲品，得到食物和飲品后，用誦唸此咒語。加持食物，然後分食，咒語是：

na maḥ sa rva bu ddhā bo dhi sa tva nāṃ oṃ 那么薩婆菩陀菩提薩埵南唵 va laṃ da de te jo mā ri ni svā hā 婆覽陀帝底誓摩(引) 利你莎訶

誦唸咒語三遍后。先捻取少許獻給本咒神。然後自己食用。洗凈缽，清潔口后。按照之前的方法洗浴，然後回到道場。供養懺悔，讀誦經典。然後坐下誦唸咒語，直到不疲倦。身體疲倦的時候，可以隨意起身行走。到晚上也是這樣。

【English Translation】 English version i ti svā hā Jvala (jva la, flame) li ni svā hā

Then wash the body. Rub the feet with bricks or stones. Then take soil and divide it into three parts. Hold one part with the left hand and recite this mantra:

oṃ bhuḥ jva la hūṃ oṃ bhuḥ jvala (jva la, flame) hūṃ

Mentally recite the mantra to wash the lower part of the body, then take the second part and mentally recite the mantra. Use it to wash the feet and hands to purify them. Then take the third part and recite the mantra. Use it to wash the head. Recite the previous mantra and sprinkle water on the body. Then fill both palms with clean water. Recite the previous mantra again, expressing the original intention, saying: 'This water is offered to the deity of this mantra.' Put on new and clean clothes. According to one's ability, take incense and flowers. Offer them to all Buddhas, Tathagatas, and all virtuous beings. Confess and repent, I now dedicate this body to the Three Jewels. According to the above, with true faith, perform the ritual and recite the mantra. Sit upright with one mind until not tired. If tired, one can freely get up and walk. Beg for food and drink, and after obtaining food and drink, use this mantra to consecrate the food and then divide it to eat. The mantra is:

na maḥ sa rva bu ddhā bo dhi sa tva nāṃ oṃ na maḥ sa rva bu ddhā bo dhi sa tva nāṃ oṃ va laṃ da de te jo mā ri ni svā hā va laṃ da de te jo mā ri ni svā hā

After reciting the mantra three times. First, take a small amount and offer it to the deity of this mantra. Then eat it yourself. Wash the bowl and clean the mouth. According to the previous method, bathe and return to the temple. Make offerings, repent, and read the scriptures. Then sit down and recite the mantra until not tired. When the body is tired, one can freely get up and walk. It is the same in the evening.

。誦咒若困。行道供養諸佛菩薩。禮拜讚歎。若欲眠右脅而臥。觀身無常無我終是苦空不凈皮骨假合成就。誦唸此咒而入睡眠咒曰。

oṃ 　va 　jra 　śa 　ni 　hūṃ 唵　跋　折羅(二合)　賒　你　吽(長呼)

若誦此咒。一切惡夢皆悉消滅。善神衛護早得法驗。如是凈行時節軌儀。爾時地神復白佛言。世尊咒師誦持法教之時。夢想云何得知法驗善惡之事。佛告地神言。若咒師等。愛樂受持誦唸咒法。日夜精進無懈退心。其人若眠寐。其于夢中。若見童男童女裝飾嚴好。或見父母兄弟姊妹形容。當知咒神回視於我。若見前男女等執持香花飲食果味等物。當知咒神親附於我。若見己身莊飾白凈衣服。當作是念咒神慈護於我。即須勤加精進。若夢見前男女等。執持高幢幡蓋瓔珞頭冠螺貝刀等。當知咒法成驗在近。若見沙門前男女等。供養三寶奉施行檀。或在花林伽藍塔中。當作是念我今已蒙咒神攝受。若見登山升高樓閣師子之座。欲踴虛空。當作是念我今法驗極近。若見坐在山峰。或在師子座上。乘騎師子白象等。頭帶天冠。處中為尊。諸人欽敬。見此相已大法驗。地神當知。咒師等輩善知名相如是。若於夢見屠兒。魁膾旃陀羅。裸形外道。尼犍子。孝子被髮。己身無衣。驚恐

【現代漢語翻譯】現代漢語譯本：如果誦咒時感到睏倦，可行道、供養諸佛菩薩，禮拜讚歎。如果想要睡眠，應右側臥，觀想身體無常、無我，終究是苦空不凈，只是皮骨假合而成。誦唸此咒而入睡，咒語是：唵(ōng) 跋(bá) 折(zhé)羅(luó)（二合）賒(shē) 你(nǐ) 吽(hōng)（長呼）如果誦持此咒，一切惡夢都會消滅，善神會衛護，能早日得到法驗。以上是凈行的時間和儀軌。這時，地神又對佛說：『世尊，咒師誦持法教的時候，通過什麼樣的夢境可以得知法驗的善惡呢？』佛告訴地神說：『如果咒師等，喜愛受持誦唸咒法，日夜精進，沒有懈怠退縮之心，那麼這個人如果睡眠，在夢中，如果見到童男童女裝飾得非常美好，或者見到父母兄弟姊妹的容貌，應當知道是咒神在眷顧我。如果見到前面的男女等拿著香花、飲食、水果等物，應當知道是咒神親近於我。如果見到自己身上穿著潔白乾凈的衣服，應當這樣想，是咒神在慈悲地守護我，就應當更加勤奮精進。如果夢見前面的男女等，拿著高高的幢幡、寶蓋、瓔珞、頭冠、螺貝、刀等，應當知道咒法成就的徵驗就在附近了。如果見到沙門、前面的男女等，供養三寶，奉行佈施，或者在花林、伽藍、佛塔中，應當這樣想，我現在已經蒙受咒神的攝受。如果見到登山、升高樓閣、登上獅子座，想要踴身飛向虛空，應當這樣想，我現在法驗已經非常接近了。如果見到坐在山峰上，或者坐在獅子座上，乘騎獅子、白象等，頭戴天冠，處於中心尊位，眾人欽佩敬仰，見到這種景象，就是大法驗。地神，你應當知道，咒師等輩善於識別這些名相。如果夢中見到屠夫、劊子手、旃陀羅（賤民），裸形外道、尼犍子（耆那教徒）、披頭散髮的孝子，自己身上沒有衣服，感到驚恐。』

【English Translation】 English version: If feeling sleepy while reciting the mantra, one should practice walking meditation, make offerings to all Buddhas and Bodhisattvas, prostrate and praise them. If desiring to sleep, lie down on the right side, contemplate the impermanence and non-self of the body, that it is ultimately suffering, empty, impure, and merely a composite of skin and bones. Recite this mantra and enter into sleep. The mantra is: oṃ va jra śa ni hūṃ (Om Vajra Sani Hum) If one recites this mantra, all bad dreams will be eliminated, good spirits will protect, and one will quickly attain the signs of the Dharma. The above is the timing and ritual for pure conduct. At this time, the Earth Deity further said to the Buddha: 'World Honored One, when a mantra practitioner recites and upholds the Dharma teachings, how can one know the signs of good or bad Dharma experiences through dreams?' The Buddha told the Earth Deity: 'If mantra practitioners love, uphold, recite, and chant the mantra Dharma, diligently day and night without laziness or retreat, then if this person sleeps and in their dreams sees young boys and girls adorned beautifully, or sees the appearances of their parents, siblings, and relatives, they should know that the mantra deity is looking after them. If they see the aforementioned boys and girls holding incense, flowers, food, fruits, and other things, they should know that the mantra deity is close to them. If they see themselves adorned in clean white clothes, they should think that the mantra deity is compassionately protecting them, and they should diligently increase their efforts. If they dream of the aforementioned boys and girls holding high banners, canopies, necklaces, crowns, conch shells, knives, and so on, they should know that the signs of the mantra Dharma's accomplishment are near. If they see monks, the aforementioned boys and girls, making offerings to the Three Jewels, practicing generosity, or in flower gardens, monasteries, or pagodas, they should think that they are now being embraced by the mantra deity. If they see themselves climbing mountains, ascending high pavilions, or ascending a lion throne, desiring to leap into the void, they should think that their Dharma experience is very close. If they see themselves sitting on a mountain peak, or on a lion throne, riding lions, white elephants, etc., wearing a heavenly crown, being in a central honored position, and being respected and admired by everyone, seeing this sign indicates a great Dharma experience. Earth Deity, you should know that mantra practitioners are skilled at recognizing these signs. If in a dream they see butchers, executioners, caṇḍālas (outcastes), naked heretics, Nirgranthas (Jains), filial sons with disheveled hair, themselves without clothes, and feeling frightened.'

走怖。手執不凈。握持熟肉魚等。吃食胡麻滓。墮落深坑。像馬所成武。當知有毗那夜迦等。名金剛瞋怒作其障難。若欲遣除如上所說壇法印等作之。複誦此咒一百八遍。即成護身。得除障難自然見夢。見眾善相咒曰。

oṃ 　va 　jra 　da 　ra 　ha 　na 　ma 　tha 　bha 唵　跋　折羅(二合)　那　羅　訶　那　么　他　盤 rja 　ra 　ṇa 　hūṃ 　pha 　ṭ 阇　啰　拏　𤙖　泮　吒(半音)

複次地神。有毗那夜迦名勤勇者頂。若見咒師意。欲精進成就咒法。遂被髮生進退之心。延度時日令身不安。意望其山某處作法好。因此被惱即懶不勤。復向餘人問某處所。他或答言彼是好處。少有難事。更增疑慮兩心不定退失本心。何相知有此障難。若咒師等雖誦咒法。眠寐之中於其夢中。若見男子等身手割損。談說罪愆之語。或見塔廟神當彫落毀壞。或見嚴好之者而不得入。當知即是被毗那夜迦作其障難。忽若見此諸惡相時。不意發退縱逸身心。若欲遣除涂壇供養。以好香花果味飲食。安於壇內。復取一新瓶滿盛水。著于中心。用前洗浴咒咒香水瓶一千八遍。用此水沐浴身體。即成護身。方能除散毗那夜迦等。複次地神有毗那夜迦。亦名

【現代漢語翻譯】現代漢語譯本感到恐懼。手中拿著不潔之物，握著熟肉、魚等。吃著胡麻的殘渣，掉入深坑。大象、馬匹造成的軍隊。應當知道是有Vighnanataka（毗那夜迦，障礙神）等，名為金剛瞋怒者製造障礙。如果想要去除，就按照上面所說的壇法、手印等去做。再念誦此咒一百零八遍，就能成為護身，得以去除障礙，自然會夢見，見到各種好的景象。咒語如下：唵(oṃ) 跋(va) 折(jra) 羅(二合)(da) 那(ra) 羅(ha) 訶(na) 那(ma) 么(tha) 他(bha) 盤(rja) 阇(ra) 啰(ṇa) 拏(hūṃ) 𤙖(pha) 泮(ṭ) 再次，地神，有Vighnanataka（毗那夜迦，障礙神）名為勤勇者頂。如果看到咒師想要精進成就咒法，於是被髮生進退之心，拖延時間，令身不安。心裡希望某山某處作法好。因此被惱，就變得懶惰不勤奮。又向其他人詢問某處所。他人或者回答說那裡是好處，但少有難事。更加增加疑慮，兩心不定，退失本心。用什麼方法知道有這種障礙呢？如果咒師等雖然誦咒法，睡眠之中，在他的夢中，如果看到男子等身手被割損，談說罪過之語。或者看到塔廟神當彫落毀壞。或者看到莊嚴美好的人而不得進入。應當知道就是被Vighnanataka（毗那夜迦，障礙神）製造障礙。忽然如果見到這些惡相時，不要輕易地產生退卻、放縱身心的想法。如果想要去除，就涂壇供養，用好的香、花、果、美味飲食，安放在壇內。再取一個新的瓶子，盛滿水，放在中心。用前面洗浴的咒語，咒香水瓶一千零八遍。用這水沐浴身體，就能成為護身。才能去除驅散Vighnanataka（毗那夜迦，障礙神）等。再次，地神，有Vighnanataka（毗那夜迦，障礙神），也名為...

【English Translation】 English version Feeling fear. Holding unclean things in their hands, grasping cooked meat, fish, and the like. Eating sesame dregs, falling into deep pits. Armies formed by elephants and horses. It should be known that there are Vighnanataka (Vighnanataka, obstacle deities) and others, named Vajra Wrathful Ones, creating obstacles. If you want to remove them, do as described above with the mandala rituals, hand gestures, and so on. Recite this mantra one hundred and eight times, and it will become a protective shield, removing obstacles, and you will naturally have dreams, seeing various good omens. The mantra is as follows: oṃ vajra(two combined) dara hana ma tha bha rja ra ṇa hūṃ pha ṭ Furthermore, Earth deity, there is a Vighnanataka (Vighnanataka, obstacle deity) named Diligent Courage Top. If he sees a mantra practitioner intending to diligently achieve mantra practice, he causes a wavering mind, delaying time, making the body uneasy. The practitioner hopes that performing rituals at a certain mountain or place would be good. Because of this annoyance, they become lazy and not diligent. They ask others about certain places. Others may answer that it is a good place, but there are few difficulties. This further increases doubt, making the mind uncertain and causing them to lose their original intention. How can one know if there are such obstacles? If mantra practitioners, even though they recite mantras, in their sleep, in their dreams, if they see men and others with their bodies and hands cut and damaged, speaking words of sin. Or if they see pagodas and temples about to be carved, falling, and destroyed. Or if they see those who are solemn and beautiful unable to enter. It should be known that this is caused by Vighnanataka (Vighnanataka, obstacle deity) creating obstacles. Suddenly, if you see these evil omens, do not easily develop thoughts of retreat or indulgence of body and mind. If you want to remove them, paint the mandala and make offerings, using good incense, flowers, fruits, delicious food and drink, placing them within the mandala. Then take a new bottle, fill it with water, and place it in the center. Use the previously used bathing mantra to consecrate the bottle of scented water one thousand and eight times. Use this water to bathe the body, and it will become a protective shield. Only then can you remove and dispel Vighnanataka (Vighnanataka, obstacle deity) and others. Furthermore, Earth deity, there is a Vighnanataka (Vighnanataka, obstacle deity), also named...

金剛奮迅。令其咒師氣力衰弱。聞其咒聲則生厭患。頭痛。恒懷疑慮常隨本性。設有他勸反起瞋怒。貢高我慢縱逸自在。不存尊卑輕毀一切。若知此障難之相當須受持大金剛輪印已。造壇應入。複用如來佛頂陀羅尼咒。咒如下說。咒香水百八遍用沐浴身。當得除滅毗那夜迦。如來佛頂咒曰。

na 　mo 　bu 　ddhā 　ya 　hrīḥ 　u 　ṣṇī 那　謨　菩　陀(引)　耶(一)　呵唎(二合引)　烏　沙尼(二合引) ṣa 　dha 　ra 　va 　jra 　jva 　rī 　ni 沙(二)　馱　羅(三)　跋　折羅(二合)　阇跋(二合引)　利　你(四) bha 　va 　yā 　rka 　jva 　ri 　ni 婆　跋　耶(五)(引)　羅迦(二合輕)　阇跋(二合引)　利　你(六)(引) rā 　vra 　ta 　ṭi 　spha 　ra 　hā 　ra 羅(長)　拔羅(二合)　哆　知(七)　娑怖(二合)　啰　呵　啰(八) su 　ha 　ra 　ha 　ra 　ni 　kri 　nta 僧　呵　啰　呵　啰(九)　你　迦唎(二合)　那哆(二合輕) ma 　dhaṃ 　hūṃ 　pha ṭ 末

【現代漢語翻譯】現代漢語譯本：金剛奮迅（Vajra Fèn Xùn，一種障礙），會使咒師氣力衰弱，聽到咒語的聲音就心生厭惡，頭痛，總是懷疑顧慮，常常隨著本性而動。如果有人勸告，反而會生氣，變得貢高我慢，放縱自在，不尊重長輩，輕視毀壞一切。如果知道這種障礙出現，就必須受持大金剛輪印（Mahavajra Mandala Mudra），然後才能建造壇場進入。再用如來佛頂陀羅尼（Tathāgata Uṣṇīṣa Dhāraṇī）咒語，咒語如下所說。用咒過的香水唸誦一百零八遍后沐浴身體，就能消除毗那夜迦（Vinayaka，障礙神）。如來佛頂咒說：那謨菩陀耶(皈依佛) 呵唎(種子字) 烏沙尼沙馱羅跋折羅阇跋利你婆跋耶羅迦阇跋利你羅拔羅哆知娑怖啰呵啰僧呵啰呵啰你迦唎那哆末曇吽泮吒

【English Translation】 English version: Vajra Fen Xun (Vajra Fèn Xùn, an obstacle) will weaken the strength of the mantra master, cause aversion upon hearing the mantra, induce headaches, and create constant doubt and anxiety, always following one's inherent nature. If someone offers advice, it will instead provoke anger, leading to arrogance, self-indulgence, disrespect for elders, and the belittling and destruction of everything. If one recognizes the appearance of this obstacle, one must receive and uphold the Mahavajra Mandala Mudra before constructing the mandala and entering. Then, use the Tathāgata Uṣṇīṣa Dhāraṇī, the mantra is as follows. Bathe the body with fragrant water that has been chanted over one hundred and eight times, and one will be able to eliminate Vinayaka (Vinayaka, obstacle deity). The Tathāgata Uṣṇīṣa mantra says: Namo Buddhaya (Homage to the Buddha) Hrih (seed syllable) Ushnisha Sha Dha Ra Va-jra Jva-ri Ni Bha Va Ya Rka Jva-ri Ni Ra Vra Ta Ti Spha Ra Ha Ra Su Ha Ra Ha Ra Ni Kri-nta Ma Dham Hum Phat

曇(十)　𤙖　泮

並誦六字心咒曰。

oṃ 　raṃ 　va 　nva 　svā 　hā 唵　啰庵(二合引)　盤　陀　莎　訶

此咒多誦最為第一。其毗那夜迦即當遠離。復有毗那夜迦名金剛𣐍。令人失心迷亂本性。或使人于拔等之中。應念者令生異念。曾往所作相現於前。狀似鬼魅之所執持。而無識性。誦咒多少則起異想。當爾之時咒神遠離夢見惡徴。若欲凈除如是障難者。鬚髮大愿起菩薩心誓弘救物。一日一夜如法至心空腹持齋。並受凈戒。誦前佛頂咒不限遍數。以五色縷結其咒索。更咒七遍用系左臂。若作此法方能得除惡毗那夜迦等。複次說壇法。咒師先須懺悔清凈。起菩提心簡覓好地。一日一夜不食持戒。以五色畫作其壇內。以香汁畫佛結跏趺坐。右邊畫睹音菩薩。腰髁鞔著虎皮右手執寶仗左手執澡罐。左邊畫執金剛菩薩兩手執拂。次下畫瞋怒熾焰藏。即是阿蜜栗多軍荼利。是下畫三焰戟叉。次畫斧鉤錘杵棒罥索螺貝等諸地印具。周匝莊嚴。于觀世音菩薩下。應畫訶利多菩薩摩訶薩。瞿唎跛拏跋跢你。摩訶稅吠你等。各令成發。天冠衣服軍持花拂。各一依本法畫獨髻羅剎女形。口中牙齒鉤出恐畏。以人髑髏作其頭冠。坐在石上以蛇絞絡。有其四手。右一手執鉞斧。次手

【現代漢語翻譯】曇(十) 𤙖泮

並誦六字心咒曰：

唵啰庵(二合引) 盤陀莎訶

此咒多誦最為第一。其Vighnantaka（毗那夜迦，障礙神）即當遠離。復有Vighnantaka（毗那夜迦）名金剛𣐍，令人失心迷亂本性，或使人于拔濟等之中，應念者令生異念，曾往所作相現於前，狀似鬼魅之所執持，而無識性。誦咒多少則起異想，當爾之時咒神遠離，夢見惡徴。若欲凈除如是障難者，鬚髮大愿，起菩薩心，誓弘救物。一日一夜如法至心空腹持齋，並受凈戒。誦前佛頂咒不限遍數，以五色縷結其咒索，更咒七遍用系左臂。若作此法，方能得除惡Vighnantaka（毗那夜迦）等。複次說壇法，咒師先須懺悔清凈，起菩提心，簡覓好地，一日一夜不食持戒，以五色畫作其壇內，以香汁畫佛結跏趺坐，右邊畫觀音菩薩，腰髁鞔著虎皮，右手執寶仗，左手執澡罐。左邊畫執金剛菩薩，兩手執拂。次下畫瞋怒熾焰藏，即是Amritakundalin（阿蜜栗多軍荼利，甘露軍荼利明王）。是下畫三焰戟叉，次畫斧鉤錘杵棒罥索螺貝等諸地印具，周匝莊嚴。于觀世音菩薩下，應畫Hariti（訶利帝，鬼子母）菩薩摩訶薩，瞿唎跛拏跋跢你，摩訶稅吠你等，各令成發，天冠衣服軍持花拂，各一依本法畫獨髻羅剎女形，口中牙齒鉤出恐畏，以人髑髏作其頭冠，坐在石上以蛇絞絡，有其四手，右一手執鉞斧，次手...

【English Translation】 Modern Chinese translation: 曇(十) 𤙖泮

Then recite the six-syllable heart mantra:

oṃ raṃ va nva svā hā

Reciting this mantra frequently is the most important. Then the Vighnantaka (毗那夜迦, obstacle-creating deities) will be far away. Furthermore, there is a Vighnantaka (毗那夜迦) named Vajra𣐍, which causes people to lose their minds and confuse their original nature, or causes people in situations of deliverance to have different thoughts, and the appearances of past actions appear before them, appearing as if possessed by ghosts and demons, without awareness. Reciting the mantra more or less will cause different thoughts to arise. At that time, the mantra deities will be far away, and one will dream of evil omens. If one wishes to purify and remove such obstacles, one must make great vows, arouse the Bodhi mind, and vow to extensively save beings. For one day and one night, according to the Dharma, with utmost sincerity, on an empty stomach, observe a fast, and receive pure precepts. Recite the Ushnishavijaya Dharani (佛頂咒) as many times as possible, tie the mantra rope with five-colored threads, and chant it seven more times to tie it to the left arm. Only by performing this method can one remove evil Vighnantakas (毗那夜迦) and others. Furthermore, the method of the altar is explained. The mantra master must first repent and purify himself, arouse the Bodhi mind, and choose a good place. For one day and one night, do not eat and observe the precepts. Draw the altar inside with five colors, and draw the Buddha sitting in the lotus position with fragrant juice. On the right side, draw Avalokiteshvara Bodhisattva (觀音菩薩), with a tiger skin around his waist, holding a treasure staff in his right hand and a water bottle in his left hand. On the left side, draw Vajrapani Bodhisattva (執金剛菩薩), holding a whisk in both hands. Below, draw the wrathful and blazing storehouse, which is Amritakundalin (阿蜜栗多軍荼利, Nectar Vase). Below this, draw a three-flame halberd, and then draw axes, hooks, hammers, pestles, sticks, snares, conches, shells, and other earth seal implements, decorating the surroundings. Below Avalokiteshvara Bodhisattva (觀世音菩薩), one should draw Hariti (訶利帝, Mother of Demons) Bodhisattva Mahasattva, Gauri Parṇa Pataņi, Mahaśveti, etc., each with disheveled hair, heavenly crowns, clothing, water bottles, and flower whisks. According to the original method, draw the form of a solitary-knotted Rakshasi (羅剎女), with teeth hooked out of her mouth in a terrifying manner, using human skulls as her crown, sitting on a stone with snakes entwined around her. She has four hands, with the right hand holding a鉞斧, and the next hand...

執金剛杵。左一手持新斬首。血泣流汗。次手執持一器。內盛滿血。狀為阿修羅毗那夜迦等。次下畫藍毗你神。身服新剝象皮。壇四角各作一金剛杵。壇東門畫著大怖畏神。並畫一杵及暮陀羅阇吒。南門畫大金剛。手執鉞斧。震吼毗那夜迦此即是金剛將神。西門畫蓮華。中髻陀唎那南杜底手執火炬。北門畫摩訶跋折羅施佉羅那喃那。此云大金剛峰侍者。宜畫訖已。隨其力分以辨諸具。依此奉行。

毗奈耶經終

靈云校本末云　右奉騰寫秘密藏毗奈耶經一卷　伏希後來密徒欽若凈則沙界群類洽潤法澤。

貞享甲子初商二十四烏一校了

大日本國河州錦縣延命寺苾芻凈嚴識

【現代漢語翻譯】現代漢語譯本：（壇場的佈置）手執金剛杵（vajra，一種法器）。左手持新斬的首級，血淚流淌。另一隻手持一個器皿，裡面盛滿鮮血，形象為阿修羅（asura，一種神道生物）毗那夜迦（Vinayaka，像頭神）等。下方畫藍毗尼神（Lumbini），身穿新剝的象皮。壇的四個角各畫一個金剛杵。壇的東門畫著大怖畏神（Mahabhairava），並畫一個金剛杵及暮陀羅阇吒（mudra-jata，一種手印和髮髻）。南門畫大金剛（Mahavajra），手執鉞斧，震懾吼叫毗那夜迦，這就是金剛將神。西門畫蓮花，中間是髻陀唎那南杜底（Ketaridharana Nanduti），手執火炬。北門畫摩訶跋折羅施佉羅那喃那（Mahavajra Sikharananana），意為大金剛峰侍者。應該按照以上描述畫完。然後根據自己的能力準備各種供品，依照此法奉行。

《毗奈耶經》終

靈云校本末尾寫道：右邊是奉命謄寫的《秘密藏毗奈耶經》一卷，希望後來的密宗修行者欽佩並遵循，那麼沙界眾生都能充分沐浴在佛法的恩澤中。

貞享甲子年初商二十四烏一校對完畢

大日本國河州錦縣延命寺苾芻凈嚴識

【English Translation】 English version: (Arrangement of the Mandala) Holding a vajra (a ritual weapon symbolizing the properties of a diamond and a thunderbolt). The left hand holds a newly severed head, with blood and tears flowing. The other hand holds a vessel filled with blood, depicting the form of asuras (a type of supernatural being) such as Vinayaka (the elephant-headed deity). Below, draw the Lumbini deity, wearing newly flayed elephant skin. At each of the four corners of the mandala, draw a vajra. At the east gate of the mandala, draw Mahabhairava (the Great Terrifying Deity), along with a vajra and a mudra-jata (a hand gesture and hair arrangement). At the south gate, draw Mahavajra (the Great Vajra), holding a battle-axe, intimidating and roaring at Vinayaka; this is the Vajra General Deity. At the west gate, draw a lotus flower, with Ketaridharana Nanduti in the center, holding a torch. At the north gate, draw Mahavajra Sikharananana, which means the attendant of the Great Vajra Peak. It should be drawn according to the above description. Then, according to one's ability, prepare various offerings and practice according to this method.

End of the Vinaya Sutra

The postscript of the Lingyun edition states: On the right is a copy of the Secret Treasury Vinaya Sutra, one volume. It is hoped that later esoteric practitioners will admire and follow it, so that all beings in the world can be fully bathed in the grace of the Dharma.

Completed initial proofreading on the 24th day of the first month of the Zhenxiang Jiazi year.

Written by Bhikshu Jingyan of Enmei Temple, Kin County, Kawachi Province, Great Japan.