T18n0901_陀羅尼集經
大正藏第 18 冊 No. 0901 陀羅尼集經
No. 901
佛說陀羅尼集經翻譯序
若夫陀羅尼印壇法門者。斯乃眾經之心髓。引萬行之導首。宗深秘密。非淺識之所知。義趣沖玄。匪思慮之能測。密中更密。無得稱焉。有高德沙門厥號阿地瞿多(唐言無極高也)是中天竺人也。法師聰慧超群。德邁過人。弱冠慕道。歷五竺而尋友。低心躍步而咨法要。故能精練五明。妙通諸部。意欲運西域之法水。潤東夏之渴仰。判身許于險難。務存弘道之心。跋山巖而不疲。涉沙流而無倦。頂戴尊經。向斯漢地。永徽二年正月。屈于長安奉。
敕住慈門寺。但法師含珠未吐。人莫別於懷珍。雅辯既宣方知有寶(云云)。故能決眾疑言皆當理。然則經律論業傳者非一。唯此法門未興斯土。所以丁寧三請方許壇法。三月上旬赴慧日寺浮圖院內。法師自作普集會壇。大乘琮等一十六人。爰及英公鄂公等一十二人。助成壇供。同願。
皇基永固。常臨萬國。庶類同沾。皆成大益。其中靈瑞。恐繁不述(別在傳記)餘慶逢此法。不勝忻躍。躬詣翻經所悕翻廣本。屢值事鬧。不及陳請。恐幻質遷謝。失於大利。便請法師于慧日寺。宣譯梵本且翻要抄。一十二卷。豎興國之洪基。存隆民之秘寶
【現代漢語翻譯】 現代漢語譯本： 《陀羅尼集經》翻譯序
陀羅尼、印契和壇場法門，是所有經典的心髓，是引導萬行的首要途徑。其宗旨深奧秘密，不是淺薄的見識所能理解的；其義理深刻玄妙，不是思慮所能測度的。在秘密之中更是秘密，沒有什麼可以比擬。
有一位高德沙門，法號阿地瞿多（Ādigupta）（唐言意為無極高），是中天竺人。這位法師聰慧超群，德行超越常人。年輕時就仰慕佛道，歷游五天竺尋訪善友，虛心求教佛法要義。因此能夠精通五明，巧妙通達各部經典。他想要將西域的佛法甘露，滋潤東夏對佛法的渴求。他將自身安危置之度外，一心弘揚佛法，跋山涉水而不疲倦，穿越沙漠而不懈怠，頂戴著尊貴的佛經，來到漢地。永徽二年正月，來到長安，接受朝廷的安排，住在慈門寺。
但是法師懷抱寶珠卻未吐露，人們不能識別他懷中的珍寶。等到他巧妙的辯才宣揚出來，才知道他身懷寶藏。因此能夠解答眾人的疑惑，所說的話都符合道理。經、律、論的傳譯者很多，唯獨這個法門還沒有在斯土興盛。所以再三懇請，才允許傳授壇場法。三月上旬，在慧日寺浮圖院內，法師親自製作普賢壇。大乘琮等一十六人，以及英公、鄂公等一十二人，協助完成壇場供養，共同發願。
祝願皇基永遠穩固，常臨萬國，使眾生都能沾染佛法，成就大利益。其中的靈驗瑞相，因為太多就不一一敘述了（另有傳記記載）。餘慶能夠遇到此法，感到無比歡欣鼓舞。親自到翻譯經書的地方，希望能夠翻譯廣本，但多次遇到事情幹擾，沒有機會陳述請求。擔心幻化的身體遷逝，失去大利益，便請法師在慧日寺，宣講翻譯梵文原本，並且翻譯要抄，共一十二卷，樹立興國的宏偉根基，儲存昌隆百姓的秘密法寶。
【English Translation】 English version: Preface to the Translation of the Dhāraṇī Collection Sutra
The Dhāraṇī, Mudrā (hand gestures), and Mandala (sacred circle) Dharma methods are the very essence of all sutras, the leading path for guiding myriad practices. Their principles are profound and secret, not to be understood by shallow knowledge; their meanings are deep and mysterious, not to be fathomed by thought. Within the secret, they are even more secret, beyond comparison.
There was a virtuous Śramaṇa (monk) named Ādigupta (meaning 'Highest Without Limit' in Chinese), a native of Central India. This Dharma Master was exceptionally intelligent and possessed surpassing virtue. In his youth, he admired the Buddha's path, traveling through the five regions of India to seek virtuous friends, humbly seeking the essential teachings of the Dharma. Therefore, he was able to master the five sciences and skillfully understand various scriptures. He desired to bring the Dharma's nectar from the Western Regions to quench the thirst for Dharma in the Eastern Lands. He disregarded personal safety, dedicating himself to propagating the Dharma, traversing mountains without fatigue and crossing deserts without weariness, carrying the revered scriptures on his head towards the Han lands. In the second year of Yonghui (651 CE), in the first month, he arrived in Chang'an and was ordered to reside at Cimen Monastery.
However, the Dharma Master held a pearl in his mouth yet had not revealed it, and people could not recognize the treasure he possessed. Only when his eloquent discourse was proclaimed did they realize he held a treasure. Therefore, he was able to resolve the doubts of the assembly, and his words were always in accordance with reason. There have been many translators of Sutras, Vinaya (monastic rules), and Abhidharma (Buddhist philosophy), but this Dharma method had not yet flourished in this land. Therefore, after repeated requests, he finally agreed to transmit the Mandala Dharma. In the first ten days of the third month, within the Stupa Courtyard of Huiri Monastery, the Dharma Master personally constructed the Samantabhadra (Universal Worthy) Mandala. Sixteen people, including Dachen Cong, and twelve people, including Duke Ying and Duke E, assisted in completing the Mandala offering, making a joint vow.
May the imperial foundation be forever secure, constantly overseeing all nations, so that all beings may be imbued with the Dharma and achieve great benefit. The miraculous signs and auspicious events are too numerous to recount individually (they are recorded separately in biographies). Yu Qing is fortunate to encounter this Dharma and feels boundless joy. He personally went to the sutra translation site, hoping to translate the complete version, but was repeatedly interrupted by events and had no opportunity to present his request. Fearing that his illusory body would pass away, resulting in the loss of great benefit, he requested the Dharma Master to expound and translate the Sanskrit original at Huiri Monastery, and to translate the essential extracts, totaling twelve volumes, establishing the grand foundation for the prosperity of the nation and preserving the secret treasure for the flourishing of the people.
歟。從四年三月十四日起首。至永徽五年歲次甲寅四月十五日畢。以後頻頻。
敕追法師入內。邂逅之間。無暇覆校。此經出金剛大道場經。大明咒藏分之少分也。今此略抄擬勘詳定。奏請流通天下普聞焉。
陀羅尼集經卷第一(此卷印咒有二十九)
大唐天竺三藏阿地瞿多譯
大神力陀羅尼經釋迦佛頂三昧陀羅尼品一卷于大部卷第一(佛部捲上)
如是我聞。一時佛在舍衛國祇樹給孤獨園。與大阿羅漢五千人俱。摩訶迦葉。優嚕毗羅迦葉。伽耶迦葉。那提迦葉。舍利弗。大目揵連。難陀阿尼嚕馱。阿若憍陳如。阿難陀。羅睺羅等而為上首。
復有無量大菩薩眾。普賢菩薩。曼殊室利菩薩。觀自在菩薩。虛空藏菩薩。彌勒菩薩。金剛藏菩薩。而為上首。苾芻苾芻尼。優婆塞優婆夷。天龍藥叉迦嚕啰健達婆阿素羅緊那羅摩睺落伽等。復有無量諸大國王。輸頭檀王。波斯匿王。頻婆娑羅王。梨車毗等而為上首。爾時六師外道謂。第一富蘭那迦葉。第二摩斯迦利拏瞿舍梨子。第三散社伊倍羅胝子。第四阿質多雞賒迦婆羅。第五迦俱多伽智那耶那。第六尼乾陀若提子等。來詣佛所。欲與世尊共相論議。時彼園中有一枯樹。名庵末羅。爾時富蘭那迦葉。問世尊言。你瞿曇非一切智。若一切
【現代漢語翻譯】 現代漢語譯本： 歟。從四年三月十四日開始，至永徽五年歲次甲寅四月十五日結束。以後多次。 奉敕追法師入宮。倉促之間，沒有時間再次校對。此經出自《金剛大道場經》，是大明咒藏的一部分。現在將此略抄本擬定勘正，奏請流通天下，使大眾普遍聽聞。 《陀羅尼集經》卷第一（此卷印咒有二十九） 大唐天竺三藏阿地瞿多譯 《大神力陀羅尼經釋迦佛頂三昧陀羅尼品》一卷，于大部卷第一（佛部捲上） 如是我聞。一時，佛在舍衛國祇樹給孤獨園。與五千大阿羅漢在一起。摩訶迦葉（Mahākāśyapa），優嚕毗羅迦葉（Uruvilvā-kāśyapa），伽耶迦葉（Gayā-kāśyapa），那提迦葉（Nadī-kāśyapa），舍利弗（Śāriputra），大目揵連（Mahāmaudgalyāyana），難陀（Nanda），阿尼嚕馱（Aniruddha），阿若憍陳如（Ājñāta-kauṇḍinya），阿難陀（Ānanda），羅睺羅（Rāhula）等為上首。 又有無量的大菩薩眾。普賢菩薩（Samantabhadra），曼殊室利菩薩（Mañjuśrī），觀自在菩薩（Avalokiteśvara），虛空藏菩薩（Ākāśagarbha），彌勒菩薩（Maitreya），金剛藏菩薩（Vajragarbha）等為上首。還有比丘（bhikṣu），比丘尼（bhikṣuṇī），優婆塞（upāsaka），優婆夷（upāsikā），天（deva），龍（nāga），藥叉（yakṣa），迦嚕啰（garuḍa），健達婆（gandharva），阿素羅（asura），緊那羅（kiṃnara），摩睺落伽（mahoraga）等。又有無量諸大國王。輸頭檀王（Śuddhodana），波斯匿王（Prasenajit），頻婆娑羅王（Bimbisāra），梨車毗（Licchavi）等為上首。當時六師外道，即第一富蘭那迦葉（Pūraṇa Kāśyapa），第二摩斯迦利拏瞿舍梨子（Maskarin Gośālīputra），第三散社伊倍羅胝子（Sañjaya Belaṭṭhiputta），第四阿質多雞賒迦婆羅（Ajita Kesakambalin），第五迦俱多伽智那耶那（Kakuda Kātyāyana），第六尼乾陀若提子（Nigaṇṭha Nātaputta）等，來到佛所，想要與世尊共同論議。當時園中有一棵枯樹，名叫庵末羅。這時，富蘭那迦葉問世尊說：『你，瞿曇（Gautama），不是一切智者。如果一切』
【English Translation】 English version: Oh. Starting from the 14th day of the third month of the fourth year, and ending on the 15th day of the fourth month of the fifth year of Yonghui, which corresponds to the year Jia Yin. And frequently thereafter. By imperial decree, the Dharma Master was summoned to the palace. In the midst of this hurried affair, there was no time for further proofreading. This scripture comes from the 'Vajra Great Enlightenment Assembly Sutra,' and is a small part of the Great Bright Mantra Treasury. Now, this abridged copy is intended for careful examination and determination, and a memorial will be submitted to request its circulation throughout the world, so that the masses may universally hear it. Dharani Collection Sutra, Volume 1 (This volume contains twenty-nine printed mantras) Translated by the Tripiṭaka Master Ādikuṭa from India of the Great Tang Dynasty The Great Divine Power Dharani Sutra, Chapter on the Samadhi Dharani of the Crown of Śākyamuni Buddha, one volume, in the first volume of the Great Collection (Upper Volume of the Buddha Section) Thus have I heard. At one time, the Buddha was in the Jeta Grove of Anāthapiṇḍika in Śrāvastī, together with five thousand great Arhats. Mahākāśyapa (摩訶迦葉), Uruvilvā-kāśyapa (優嚕毗羅迦葉), Gayā-kāśyapa (伽耶迦葉), Nadī-kāśyapa (那提迦葉), Śāriputra (舍利弗), Mahāmaudgalyāyana (大目揵連), Nanda (難陀), Aniruddha (阿尼嚕馱), Ājñāta-kauṇḍinya (阿若憍陳如), Ānanda (阿難陀), Rāhula (羅睺羅), and others were the foremost. Moreover, there were countless great Bodhisattvas. Samantabhadra (普賢菩薩), Mañjuśrī (曼殊室利菩薩), Avalokiteśvara (觀自在菩薩), Ākāśagarbha (虛空藏菩薩), Maitreya (彌勒菩薩), Vajragarbha (金剛藏菩薩), and others were the foremost. There were also bhikṣus (苾芻), bhikṣuṇīs (苾芻尼), upāsakas (優婆塞), upāsikās (優婆夷), devas (天), nāgas (龍), yakṣas (藥叉), garuḍas (迦嚕啰), gandharvas (健達婆), asuras (阿素羅), kiṃnaras (緊那羅), mahoragas (摩睺落伽), and others. Furthermore, there were countless great kings. Śuddhodana (輸頭檀王), Prasenajit (波斯匿王), Bimbisāra (頻婆娑羅王), the Licchavis (梨車毗), and others were the foremost. At that time, the six heretical teachers, namely, first, Pūraṇa Kāśyapa (富蘭那迦葉); second, Maskarin Gośālīputra (摩斯迦利拏瞿舍梨子); third, Sañjaya Belaṭṭhiputta (散社伊倍羅胝子); fourth, Ajita Kesakambalin (阿質多雞賒迦婆羅); fifth, Kakuda Kātyāyana (迦俱多伽智那耶那); sixth, Nigaṇṭha Nātaputta (尼乾陀若提子); and others, came to the Buddha's place, desiring to debate with the World-Honored One. At that time, there was a withered tree in the garden, named Amra. Then, Pūraṇa Kāśyapa asked the World-Honored One, 'You, Gautama (瞿曇), are not omniscient. If everything'
智。此庵末羅樹。定死以不。時佛知而默然不答。時富蘭那迦葉。手把白拂以水散之。㧊于枯樹使樹還生。枝葉華果悉令繁茂。時彼外道。手摘果子以行時眾。爾時會中多有凡眾。心各狐疑。凡夫外道有此神異。佛定不勝。時佛世尊知會眾心。即入火光三摩地。從於頂上放無量光。照三千大千世界已。佛以自手作佛頂印。誦佛頂咒。于佛光中。化作無量阿僧祇殑伽沙那由他佛。其一一佛。于虛空中行住坐臥。各放無量光明。身出水火。現作種種佛威神事。爾時彼樹如故枯乾。彼富蘭那。即時倒地悶絕而臥。其諸弟子互相啼哭。
爾時諸天住在空中。散華供養種種音樂。及四部眾皆大歡喜退坐一面。時佛世尊為諸會眾說佛頂法。廣此法是十方三世一切諸佛所說。我今亦復廣為一切說如是法。若欲行者。于凈室中安置佛頂像。其作像法。於七寶華上結加趺坐。其華座底戴二師子。其二師子坐蓮華上。其佛右手者。申臂仰掌當右腳膝上。指頭垂下到于華上。其左手者。屈臂仰掌。向臍下橫著。其佛左右兩手臂上。各著三個七寶瓔珞。其佛頸中亦著七寶瓔珞。其佛頭頂上作七寶天冠。其佛身形作真金色。被赤袈裟。其佛右邊作觀自在菩薩(一本云十一面觀世音像)右手屈臂向上把白拂。左手申臂向下把澡罐。其罐口中置
【現代漢語翻譯】 現代漢語譯本： 智者問道：『這棵庵末羅樹（Ambala tree，一種樹名）一定會枯死嗎？』當時佛陀知道卻沉默不答。這時，富蘭那迦葉（Purana Kashyapa，六師外道之一）手持白拂塵，用水灑向枯樹，試圖讓樹復活，使其枝繁葉茂，開花結果。那外道摘取果實分發給在場的人。當時會眾中有很多凡夫俗子，心中疑惑不定，認為凡夫外道都有這樣的神通，佛陀一定不如他。這時，佛陀世尊知道會眾的心思，立即進入火光三摩地（Samadhi，禪定的一種），從頭頂放出無量光芒，照耀三千大千世界。佛陀用自己的手結成佛頂印（Buddha Crown Mudra，一種手印），誦唸佛頂咒（Ushnisha Vijaya Dharani，一種咒語）。在佛光中，化現出無量阿僧祇（Asamkhya，極大的數字單位）殑伽沙（Ganges sand，恒河沙）那由他（Nayuta，極大的數字單位）的佛。每一尊佛都在虛空中行走、站立、坐臥，各自放出無量光明，身上發出水火，顯現種種佛的威神之事。這時，那棵樹仍然像原來一樣枯乾。那富蘭那迦葉立刻倒地，昏厥不醒，他的弟子們互相啼哭。
這時，諸天住在空中，散花供養，奏響各種音樂。四部大眾都非常歡喜，退坐一旁。這時，佛陀世尊為會眾宣說佛頂法（Ushnisha Dharma，佛頂部的教法），廣泛宣揚此法是十方三世一切諸佛所說的。我現在也廣泛地為一切眾生宣說這樣的法。如果想要修習此法，應當在乾淨的房間里安置佛頂像。製作佛像的方法是：在七寶蓮花上結跏趺坐（Padmasana，一種坐姿）。蓮花座的底部有兩隻獅子頂戴著，這兩隻獅子坐在蓮花上。佛像的右手伸臂仰掌，放在右腳膝蓋上，指頭垂下到蓮花上。左手屈臂仰掌，橫放在肚臍下方。佛像左右兩手臂上，各戴著三個七寶瓔珞（Keyura，一種裝飾品）。佛像的頸中也戴著七寶瓔珞。佛像的頭頂上戴著七寶天冠（Deva Crown，一種頭冠）。佛像的身體是真金色，披著紅色的袈裟（Kasaya，一種僧衣）。佛像的右邊是觀自在菩薩（Avalokiteshvara，菩薩名）（有的版本說是十一面觀世音像），右手屈臂向上拿著白拂塵，左手伸臂向下拿著澡罐（Kundika，一種水瓶）。澡罐口中放置著...
【English Translation】 English version: The wise one asked: 'Will this Ambala tree (Ambala tree, a type of tree) definitely die?' At that time, the Buddha knew but remained silent and did not answer. Then, Purana Kashyapa (Purana Kashyapa, one of the six heretical teachers) held a white whisk and sprinkled water on the withered tree, trying to revive it, making its branches lush, blooming and bearing fruit. That heretic picked the fruits and distributed them to the people present. At that time, there were many ordinary people in the assembly, and they were doubtful, thinking that ordinary heretics had such supernatural powers, and the Buddha must be inferior to him. At this time, the World Honored Buddha knew the thoughts of the assembly, immediately entered the Samadhi of Fiery Light (Samadhi, a type of meditation), and emitted immeasurable light from the top of his head, illuminating the three thousand great thousand worlds. The Buddha formed the Buddha Crown Mudra (Buddha Crown Mudra, a hand gesture) with his own hands and recited the Ushnisha Vijaya Dharani (Ushnisha Vijaya Dharani, a type of mantra). In the Buddha's light, he manifested immeasurable Asamkhyas (Asamkhya, an extremely large numerical unit) Ganges sands (Ganges sand, sands of the Ganges River) Nayutas (Nayuta, an extremely large numerical unit) of Buddhas. Each Buddha walked, stood, sat, and lay in the void, each emitting immeasurable light, emitting water and fire from their bodies, manifesting all kinds of Buddha's majestic and divine affairs. At this time, that tree was still as withered as before. That Purana Kashyapa immediately fell to the ground, unconscious and lying down, and his disciples cried to each other.
At this time, the devas (devas, gods) lived in the air, scattering flowers as offerings and playing various music. The fourfold assembly were all very happy and retreated to sit aside. At this time, the World Honored Buddha preached the Ushnisha Dharma (Ushnisha Dharma, the teachings of the Buddha's crown) to the assembly, widely proclaiming that this Dharma is what all the Buddhas of the ten directions and three times have spoken. I am now also widely speaking such Dharma for all beings. If you want to practice this Dharma, you should place the Buddha Crown image in a clean room. The method of making the image is: sitting in the lotus position (Padmasana, a sitting posture) on a seven-jeweled lotus flower. At the bottom of the lotus seat are two lions supporting it, and these two lions are sitting on lotus flowers. The right hand of the Buddha image extends the arm and rests the palm upwards on the right knee, with the fingers hanging down to the lotus flower. The left hand bends the arm and rests the palm upwards, horizontally placed below the navel. On the left and right arms of the Buddha image, each wears three seven-jeweled Keyuras (Keyura, a type of ornament). The Buddha image also wears a seven-jeweled necklace around the neck. On the top of the Buddha image's head is a seven-jeweled Deva Crown (Deva Crown, a type of crown). The body of the Buddha image is true golden color, wearing a red Kasaya (Kasaya, a type of monastic robe). To the right of the Buddha image is Avalokiteshvara Bodhisattva (Avalokiteshvara, the name of a Bodhisattva) (some versions say the Eleven-Faced Avalokiteshvara image), the right hand bends the arm upwards holding a white whisk, the left hand extends the arm downwards holding a Kundika (Kundika, a type of water bottle). In the mouth of the Kundika is placed...
于蓮華。其華端直。至菩薩頂。臨于額前。其佛左邊作金剛藏菩薩像。像右手屈臂向肩上。手執白佛。左手掌中立金剛杵。其一端者從臂上向外立著。咒師于佛前。在右邊䠒跪。手執香爐。其佛光上作首陀會天。散華形。作此像已。于清凈處。好料理地莊嚴道場。于中安置此像已。然後咒師。作四方及上下方結界訖。建立道場懸諸幡蓋。其道場四角。各作一水壇。壇上各安一水罐盛滿凈水。各以柏葉梨枝等。塞其罐口。復以種種華鬘及與絹片。系其罐口柏葉梨枝。如是白月十五個日。日別作此法。若水華葉不好惡者。數數換卻更著新者。其佛左邊安凈箱子。盛金剛般若波羅蜜多經。日日讀之。其作法人日日灑浴。于凈草上而坐臥之。于白月十五個日。從初一日。日別請一比丘設齋。多亦無限。初日三時供養佛頂。各誦咒一千八遍竟。然後發遣已。複數數誦般若滅罪咒。如是日日倍增供養。乃至第十四日。于佛像前。結長二尺華鬘十六個。著之。復安十八瓦缽其十中盛滿香水。八個瓦缽盛滿牛乳。復安種種飲食。復安酥燈一百盞。復安沉香及與香爐訖。請喚佛。安置座已。種種供養。誦咒竟而發遣之。到第十五日正五更頭。還如第十四日。種種供養訖。于道場中作水壇竟。喚帝殊羅施。安置。復安火爐。取沉水香一百八
【現代漢語翻譯】 蓮華（Lotus）啊，那蓮花端正筆直，直達菩薩的頭頂，臨近額前。佛像的左邊塑造金剛藏菩薩像（Vajragarbha Bodhisattva）。菩薩像的右手彎曲手臂朝向肩膀，手中拿著白色的佛像。左手掌中豎立著金剛杵（Vajra），金剛杵的一端從手臂上向外豎立著。咒師在佛像前，于右邊跪拜，手中拿著香爐。佛像的光芒之上，塑造首陀會天（Śuddhāvāsa）散花的形象。塑造好這個佛像后，在清凈的地方，好好地料理場地，莊嚴道場。在道場中安置好這個佛像后，然後咒師作四方以及上下方的結界完畢。建立道場，懸掛各種幡蓋。道場的四個角，各自設定一個水壇。水壇上各自安放一個水罐，盛滿乾淨的水。各自用柏樹葉、梨樹枝等，塞住水罐的口。再用各種各樣的花鬘以及絹片，繫在水罐口塞著的柏樹葉、梨樹枝上。像這樣，在白月（ शुक्ल, Śukla）的十五天里，每天都做這個法事。如果水、花、葉不好，就多次更換，換上新的。在佛像的左邊安放乾淨的箱子，盛放《金剛般若波羅蜜多經》（Vajra Prajna Paramita Sutra），每天都誦讀。做法的人每天都沐浴，在乾淨的草上坐臥。在白月的十五天里，從初一開始，每天都請一位比丘（Bhiksu）設齋供養，多也沒有限制。第一天，在三個時辰里供養佛頂，各自誦咒一千零八遍完畢。然後送走比丘后，再多次誦《般若滅罪咒》。像這樣，每天倍增供養，直到第十四天，在佛像前，結長二尺的花鬘十六個，戴在佛像上。再安放十八個瓦缽，其中十個盛滿香水，八個瓦缽盛滿牛乳。再安放各種飲食。再安放酥油燈一百盞。再安放沉香以及香爐完畢。請佛安坐在座位上，進行各種供養，誦咒完畢後送走佛。到第十五天正五更時分，還像第十四天一樣，進行各種供養完畢。在道場中設定水壇完畢。請帝殊羅施（Indra），安置好。再安放火爐，取沉水香一百零八塊 現代漢語譯本
【English Translation】 O, Lotus. The lotus is upright and straight, reaching to the crown of the Bodhisattva, close to the forehead. On the left side of the Buddha image, create an image of Vajragarbha Bodhisattva (Vajragarbha Bodhisattva). The Bodhisattva's right arm is bent towards the shoulder, holding a white Buddha image in his hand. In the palm of his left hand stands a Vajra (Vajra), with one end of the Vajra standing outwards from the arm. The mantra master kneels before the Buddha image on the right side, holding a censer in his hand. Above the light of the Buddha image, create an image of the Śuddhāvāsa (Śuddhāvāsa) scattering flowers. After creating this image, in a clean place, carefully prepare the site and adorn the Mandala. After placing this image in the Mandala, the mantra master then completes the establishment of boundaries in the four directions and above and below. Establish the Mandala and hang various banners and canopies. At each of the four corners of the Mandala, set up a water altar. Place a water jar on each altar, filled with clean water. Use cypress leaves, pear branches, etc., to plug the mouth of each jar. Then tie various flower garlands and silk pieces to the cypress leaves and pear branches plugging the jar's mouth. Like this, for fifteen days of the white month (Śukla, Śukla), perform this ritual every day. If the water, flowers, and leaves are not good, change them frequently and replace them with new ones. Place a clean box on the left side of the Buddha image, containing the Vajra Prajna Paramita Sutra (Vajra Prajna Paramita Sutra), and recite it every day. The practitioner bathes every day and sits and lies on clean grass. During the fifteen days of the white month, starting from the first day, invite a Bhiksu (Bhiksu) to offer a vegetarian feast every day, with no limit to the amount. On the first day, offer worship to the Buddha's crown at three times of the day, each time reciting the mantra one thousand and eight times. After sending away the Bhiksu, repeatedly recite the Prajna purification mantra. Like this, increase the offerings every day, until the fourteenth day, tie sixteen flower garlands, each two feet long, and place them on the Buddha image. Then place eighteen earthenware bowls, ten of which are filled with fragrant water, and eight earthenware bowls are filled with cow's milk. Then place various foods. Then place one hundred ghee lamps. Then place agarwood and a censer. Invite the Buddha to sit on the seat, make various offerings, and send the Buddha away after reciting the mantra. On the fifteenth day, at the fifth watch of the night, perform various offerings as on the fourteenth day. After setting up the water altar in the Mandala. Invite Indra (Indra) and place him. Then place a stove and take one hundred and eight pieces of agarwood. English version
段。段別長一尺。兩頭涂蘇合香。一一誦咒七遍訖。火爐中燒。如是燒盡一百八段。爾時帝殊羅施。來入道場現行者前。語行者云。汝為何事作如是法。是時行者。手擎上件種種香華等而供養訖。隨意白佛。我欲某事法。時佛隨行者愿。種種聽許忽然不現。若佛不現者。觀自在菩薩即現自身。與愿等事與上無異。若行者。眼不得見佛菩薩者。耳得聞聲。若耳不聞其語聲者。得種種佛頂驗。若行者不依上法修行者。不得靈驗。
釋迦佛頂身印第一
反叉左右二無名指二小指。在於掌中。直豎二中指。頭相拄。屈二食指頭。壓中指上節背。並豎二大指。捻中指中節側。頭指來去。即說佛頂心咒咒曰。
那(上音)謨(上音)薩婆若耶(一)唵(二)多他揭都烏瑟膩(二合)沙(三)阿那跋盧(輕音)枳跢(四)謨唎郁地(二合)(五)帝殊啰施(六)嗚𤙖(二合)(七)什皤羅什皤羅(八)馱(去音)迦馱(去音)迦(九)毗馱(去音)迦毗馱(去音)迦(十)陀啰(上)陀啰(上)(十一)毗陀啰毗陀啰(上)(十二)瞋馱瞋馱(十三)頻馱頻馱(十四)嗚𤙖嗚𤙖(二合去音)㧊㧊㧊(泮吒反十五)莎(去音)訶(十六以下皆同更不重注)
佛告諸比丘。此咒能解一切諸咒。若外道若摩醯首羅
【現代漢語翻譯】 現代漢語譯本： 將檀香木截成段，每段長約一尺，兩端塗上蘇合香（一種香料）。每一段都誦咒七遍后，放入火爐中焚燒。如此燒盡一百零八段。這時，帝殊羅施（護法神）會來到道場，顯現在修行者面前，問修行者說：『你為何要做這樣的法事？』這時，修行者手持之前準備的各種香、花等供品，供養諸佛，然後隨意向佛稟白：『我希望成就某某事情。』這時，佛會隨修行者的願望，種種應允，然後忽然隱去。如果佛沒有顯現，觀自在菩薩（Avalokiteśvara）就會顯現自身，給予願望等事，與上述情況沒有區別。如果修行者的眼睛看不見佛菩薩，耳朵也能聽見聲音。如果耳朵聽不見聲音，也能得到各種佛頂的靈驗。如果修行者不按照上述方法修行，就不能得到靈驗。
釋迦佛頂身印第一
左右兩手的無名指和小指反交叉，放在掌心中。豎直兩個中指，指尖相觸。彎曲兩個食指的指尖，壓在中指的上節背部。並豎直兩個大拇指，捏在中指的中節側面。食指可以來回移動。然後唸誦佛頂心咒，咒語如下：
那(上音)謨(上音)薩婆若耶(一)唵(二)多他揭都烏瑟膩(二合)沙(三)阿那跋盧(輕音)枳跢(四)謨唎郁地(二合)(五)帝殊啰施(六)嗚𤙖(二合)(七)什皤羅什皤羅(八)馱(去音)迦馱(去音)迦(九)毗馱(去音)迦毗馱(去音)迦(十)陀啰(上)陀啰(上)(十一)毗陀啰毗陀啰(上)(十二)瞋馱瞋馱(十三)頻馱頻馱(十四)嗚𤙖嗚𤙖(二合去音)㧊㧊㧊(泮吒反十五)莎(去音)訶(十六以下皆同更不重注)
佛告訴各位比丘：這個咒語能夠解除一切咒語，無論是外道還是摩醯首羅（Maheśvara，大自在天）。
【English Translation】 English version: Cut sandalwood into sections, each about one foot long, and coat both ends with styrax benzoin (a type of fragrance). Recite the mantra seven times over each section, then burn it in a brazier. Burn a total of one hundred and eight sections in this way. At that time, Tejorāśi (a guardian deity) will come to the Bodhimanda and appear before the practitioner, asking, 'Why are you performing such a ritual?' Then, the practitioner, holding the various incense, flowers, and other offerings prepared earlier, will make offerings to the Buddhas and freely report to the Buddha, 'I wish to accomplish such and such a matter.' At that time, the Buddha will grant the practitioner's wishes in various ways and then suddenly disappear. If the Buddha does not appear, Avalokiteśvara (the Bodhisattva of Compassion) will manifest himself, granting wishes and other matters, with no difference from the above situation. If the practitioner's eyes cannot see the Buddhas and Bodhisattvas, their ears can hear sounds. If their ears cannot hear the sounds, they can obtain various miraculous signs of the Buddha's crown. If the practitioner does not practice according to the above methods, they will not obtain miraculous results.
The First Mudra of the Śākyamuni Buddha's Crown
Cross the left and right ring fingers and little fingers and place them in the palms. Straighten the two middle fingers, with their tips touching. Bend the tips of the two index fingers and press them on the upper joints of the middle fingers. Straighten the two thumbs and pinch the sides of the middle joints of the middle fingers. The index fingers can move back and forth. Then recite the Buddha's Crown Heart Mantra, as follows:
Na(upper tone) mo(upper tone) sarva jñāya (1) oṃ (2) tathāgat'oṣṇī (compound) ṣa (3) anavalokite (light tone) kṛta (4) mūrī uddhi (compound) (5) Tejorāśi (6) hūṃ phat (compound) (7) śibara śibara (8) dhā(descending tone) ka dhā(descending tone) ka (9) vidhā(descending tone) ka vidhā(descending tone) ka (10) dhara(rising) dhara(rising) (11) vidhara vidhara(rising) (12) chinda chinda (13) bhinda bhinda (14) hūṃ hūṃ (compound descending tone) phaṭ phaṭ phaṭ (15) svā(descending tone) hā (16 and below are the same, no further notation)
The Buddha told the Bhikshus: This mantra can dissolve all mantras, whether from heretics or Maheśvara (the Great自在天).
咒。亦能除卻諸惡鬼神。亦救眾生五苦八難。若善男子。至心受持佛頂心三昧陀羅尼咒。應當護持三業清凈。三業清凈有二種護。何等為二。一外護二內護。言外護者。不得食我世尊殘食。不得食一切賢聖殘食。不得食一切鬼神殘食。不得食師僧父母殘食。不得食一切眾人殘食。又不得食國王官人殘食。不共眾人傳器而食。亦不得食毗那夜迦鬼魔之食。毗那夜迦食者。若面裹物。𩟘煮燒熟。歡喜團等。皆不得食。若食此食。於三昧力不得成就。若一切人畜生產處不得往到。亦不得食。諸死亡家十惡家。酤酒家。五辛家。埋死人家。賣兇具家。不凈人家。淫女家。造經像家。皆不得往。亦不得食。諸不凈人。看他產人。捉死屍人。截割眾生身肉之人。如是等人。皆不得 近與身相觸。亦勿交往。此名外護清凈之法。內護清凈者。身不得殺生偷盜邪淫。口不妄語惡口兩舌綺語戲論。皆不應作。意不應作貪瞋癡等。唯起大慈大悲大喜大舍等心。是名菩薩四無量心三業清凈。由三業凈。乃能受持此三昧陀羅尼佛頂咒印。此三昧陀羅尼力。悉能解除一切天魔外道咒法。皆能降伏一切怨敵。及摩醯首羅諸天鬼神所說咒術。悉能除滅。
爾時世尊即說佛頂三昧曼荼羅法。善男子。若修行此陀羅尼法時。於十二月月生一日。凈治
【現代漢語翻譯】 現代漢語譯本 咒語也能去除各種惡鬼神，也能救度眾生脫離五種痛苦和八種災難。如果善男子能至誠受持佛頂心三昧陀羅尼咒，就應當護持身、口、意三業清凈。三業清凈有兩種護持方法，哪兩種呢？一是外護，二是內護。所謂外護，就是不得食用我世尊吃剩的食物，不得食用一切賢聖吃剩的食物，不得食用一切鬼神吃剩的食物，不得食用師父、僧人、父母吃剩的食物，不得食用一切眾人吃剩的食物，也不得食用國王、官人吃剩的食物，不與眾人用同一器皿飲食，也不得食用毗那夜迦鬼魔的食物。毗那夜迦的食物，指的是用面包裹的食物，用𩟘煮或燒熟的食物，歡喜團等，都不得食用。如果食用了這些食物，就不能成就三昧的力量。如果是一切人或牲畜生產的地方，不得前往，也不得食用那裡的食物。還有諸如死人家、十大惡人之家、賣酒家、賣五辛之家、埋死人家、賣兇器之家、不乾淨的人家、**家、建造經像的人家，都不得前往，也不得食用那裡的食物。還有諸如不乾淨的人、看他人生產的人、處理死屍的人、截割眾生身肉的人，這些人都不得接近，不要與他們有身體接觸，也不要交往。這叫做外護清凈之法。內護清凈，就是身體不得殺生、偷盜、邪淫，口裡不說謊、不說惡語、不說挑撥離間的話、不說花言巧語和無意義的戲論，這些都不應該做。心裡不應該產生貪婪、嗔恨、愚癡等念頭，只應生起大慈、大悲、大喜、大舍等心，這叫做菩薩的四無量心，三業清凈。由於三業清凈，才能受持這三昧陀羅尼佛頂咒印。這三昧陀羅尼的力量，能夠解除一切天魔外道的咒法，能夠降伏一切怨敵，以及摩醯首羅諸天鬼神所說的咒術，全部都能消除。 當時世尊就說了佛頂三昧曼荼羅法。善男子，如果修行這陀羅尼法時，在十二月每月初一，清凈地...
【English Translation】 English version The mantra can also remove all evil ghosts and spirits, and it can also save sentient beings from the five sufferings and eight difficulties. If a virtuous man sincerely receives and upholds the Buddha's Crown Heart Samadhi Dharani mantra, he should protect and maintain the purity of his three karmas (body, speech, and mind). There are two kinds of protection for the purity of the three karmas. What are the two? One is external protection, and the other is internal protection. External protection means not eating the leftover food of my World Honored One, not eating the leftover food of all the virtuous and holy ones, not eating the leftover food of all ghosts and spirits, not eating the leftover food of teachers, monks, parents, not eating the leftover food of all people, and also not eating the leftover food of kings and officials. Do not eat with others from the same utensils, and also do not eat the food of the Vinayaka (obstacle-creating) ghosts and demons. The food of the Vinayaka refers to food wrapped in dough, food cooked by 𩟘 boiling or roasting, 'joyful balls' (huan xi tuan) etc., all of which are not to be eaten. If you eat this food, you will not be able to achieve the power of samadhi. Do not go to places where people or livestock are giving birth, and do not eat the food there. Also, do not go to houses of the dead, houses of the ten evildoers, houses that sell alcohol, houses that sell the five pungent spices, houses where the dead are buried, houses that sell ominous tools, unclean houses, ** houses, houses that build sutras and images. Do not eat their food either. Also, do not get close to unclean people, people who assist in childbirth, people who handle corpses, people who cut and carve the bodies of living beings. Do not have physical contact with such people, and do not associate with them. This is called the pure method of external protection. Internal protection means that the body must not kill, steal, or engage in sexual misconduct. The mouth must not lie, speak harsh words, speak divisive words, or engage in frivolous and meaningless talk. These should not be done. The mind should not generate thoughts of greed, hatred, or delusion. Only generate thoughts of great loving-kindness, great compassion, great joy, and great equanimity. This is called the Bodhisattva's four immeasurable minds and the purity of the three karmas. Because of the purity of the three karmas, one can receive and uphold this Samadhi Dharani Buddha's Crown mantra and seal. The power of this Samadhi Dharani can dissolve all the mantras of heavenly demons and external paths, and it can subdue all enemies, as well as the mantras spoken by Mahesvara (Shiva) and all the gods, ghosts, and spirits. All of these it can eliminate. At that time, the World Honored One spoke the Mandala method of the Buddha's Crown Samadhi. Virtuous man, if you practice this Dharani method, on the first day of each month in the twelfth month, purify...
一室。掘去惡土以好土填。堅筑令平。未填以前。先掃灑清凈。燒安悉香。誦咒七遍。向前凈地。立面向東。法師口云。我某甲今於此處。作佛頂三昧陀羅尼道場懺悔。今此地中。東西南北四維上下。一切非人毗那夜迦諸鬼神等。皆悉遠去不得住此。若其善心護佛法者。任為住此。如是白竟。先從前地處中。量取。縱廣四肘。從東北角。豎一竹竿。東南西南及西北角各豎一竿(若無竹時好木亦得)從東北角向上。最取八尺繩。系竿上。其餘三角亦如是系。至東北角一匝系竟。還從東北角。莊嚴一切幡華鈴帶珮鏡寶瓶。次第莊飾。到東北角一匝嚴訖。唯開西門。東及南北三門總閉。次莊上方。從東北角。以一幡系至西南角系。正東門上。以一幡系。至西門系。其東南角又系一幡。至西北角系。正南門上。又系一幡。至北門系。次莊上方訖。各分幡帶繫著四柱。又從東北角系。至西北角系。次取新凈牛糞。不食糟豆特犢子糞最為第一。不得直用其生牛糞。取新瓦罐以汲凈水。不用殘水瀉凈盆中。以糞和水。攪去其滓。著檀香末。取一柳枝。以右手執。左手執金剛杵及其數珠。面向東坐。誦佛頂心咒。柳枝攪水。咒一百八遍。持咒水器。入道場中。從東北角㧊其香水。以右手摩地。隨日轉摩。隨摩隨干。忽令停水。道場內地
【現代漢語翻譯】 現代漢語譯本： 一室：挖去不好的土，用好土填滿，堅固地夯實平整。在填土之前，先打掃乾淨，焚燒安息香（一種香料），誦咒七遍。面向前方乾淨的場地，面朝東方。法師口中念道：『我某甲（指法師自己的名字）現在於此處，作佛頂三昧陀羅尼道場懺悔。現在這片土地中，東西南北四維上下，一切非人（指非人類的眾生）毗那夜迦（障礙神）諸鬼神等，都應當遠離，不得住在此處。如果是有善心護持佛法的，可以住在此處。』 這樣宣告完畢。首先從前方場地的中心，量取縱橫各四肘（古代長度單位）。從東北角，豎立一根竹竿。東南、西南及西北角各豎立一根竹竿（如果沒有竹子，用好的木頭也可以）。從東北角向上，取八尺長的繩子，繫在竹竿上。其餘三個角也像這樣繫好。到東北角繞一圈繫好。再從東北角開始，莊嚴地裝飾一切幡（旗幟）、華（花）、鈴、帶、珮鏡（裝飾鏡）、寶瓶。依次裝飾，到東北角繞一圈裝飾完畢。只打開西門，東及南北三門全部關閉。然後裝飾上方。從東北角，用一幡繫到西南角。正東門上，用一幡繫到西門。東南角又系一幡，到西北角。正南門上，又系一幡，到北門。這樣裝飾上方完畢。各自分幡帶繫在四根柱子上。又從東北角繫到西北角。然後取用新鮮乾淨的牛糞，不吃糟豆的、特別是小牛的糞便最好。不能直接用生的牛糞。取用新的瓦罐汲取乾淨的水，不用剩下的水，倒入乾淨的盆中。用牛糞和水混合，攪去其中的雜質，加入檀香末。取一根柳枝，用右手拿著，左手拿著金剛杵（一種法器）及其數珠（念珠）。面向東方坐下，誦佛頂心咒。用柳枝攪動水，咒一百零八遍。拿著咒過水的器皿，進入道場中，從東北角開始潑灑香水，用右手摩擦地面，隨著太陽轉動方向摩擦，隨著摩擦地面隨之乾燥，不要讓水停留在地面上。道場內。
【English Translation】 English version: A room: Dig out the bad soil and fill it with good soil, firmly compacting it to make it level. Before filling, sweep and clean it thoroughly, burn An息香 (ān xī xiāng, a type of incense), and recite the mantra seven times. Face the clean ground in front, facing east. The Dharma master verbally states: 'I, so-and-so (referring to the Dharma master's own name), am now here, creating a Buddha-Top Samadhi Dharani (定 dhyāna, 陀羅尼 dhāraṇī) practice site for repentance. Now, in this land, in all directions—east, west, north, south, the four intermediate directions, above and below—all non-humans (referring to non-human beings), Vinayakas (毗那夜迦, obstacles-creating deities), and all ghosts and spirits, should depart and not dwell here. If there are those with good intentions who protect the Buddha's Dharma, they may dwell here.' After declaring this, first measure four cubits (肘 zhǒu, an ancient unit of length) in length and width from the center of the front ground. From the northeast corner, erect a bamboo pole. Erect a bamboo pole at each of the southeast, southwest, and northwest corners (if there is no bamboo, good wood may also be used). From the northeast corner upwards, take an eight-foot rope and tie it to the pole. Tie the remaining three corners in the same way. After tying it around to the northeast corner, starting from the northeast corner again, solemnly decorate with all banners (幡 fān, flags), flowers (華 huā), bells, ribbons, decorative mirrors (珮鏡 pèi jìng), and treasure vases (寶瓶 bǎo píng). Decorate in order, completing the decoration around to the northeast corner. Only open the west gate; the east and north-south three gates are all closed. Next, decorate the upper area. From the northeast corner, tie a banner to the southwest corner. On the east gate, tie a banner to the west gate. At the southeast corner, tie another banner to the northwest corner. On the south gate, tie another banner to the north gate. After decorating the upper area, divide the banner ribbons and tie them to the four pillars. Also, tie from the northeast corner to the northwest corner. Then, take fresh, clean cow dung, preferably from a calf that does not eat husks and beans. Do not use raw cow dung directly. Take a new earthenware jar, draw clean water, do not use leftover water, and pour it into a clean basin. Mix the dung with water, stir to remove the impurities, and add sandalwood powder. Take a willow branch, hold it in the right hand, and hold a vajra (金剛杵 jīn gāng chǔ, a ritual implement) and its mala (數珠 shù zhū, prayer beads) in the left hand. Sit facing east and recite the Buddha-Top Heart Mantra (佛頂心咒 fó dǐng xīn zhòu). Stir the water with the willow branch, chanting the mantra one hundred and eight times. Holding the vessel with the mantra-infused water, enter the practice site and sprinkle the fragrant water starting from the northeast corner, rubbing the ground with the right hand, rubbing in the direction of the sun's rotation, and letting the ground dry as you rub, without allowing the water to remain on the ground. Inside the practice site.
一遍摩訖。乃至道場外四邊。摩各一步地。四角豎標。結繩為界。此則名為佛頂三昧陀羅尼結界之地。如一遍摩。第二第三亦如是摩。摩地不得用殘香水。日日別取新凈牛糞。準前作用。作此水者。則名佛頂三昧陀羅尼八功德水。壇地干竟。取五寶瓶各受一升。如無寶瓶。新凈瓦瓨未經用者。亦得中用。臨時滿盛凈水。各安五穀。著七色香。又安雄黃。各如棗大。其五瓶中。各插柳枝柏枝竹枝雜華果枝。皆並葉用。以用彩帛各長四尺。系雜果枝上。將此五瓶各安四角。莊九盞燈置道場中。用佛頂心中心咒。咒一百八遍。先將此燈入道場中。從東北角。竿下安一燈。正當東門安一燈。東南角柱下安一燈。正南門安一盞燈。西南角竿下安一燈。正西門。門南頰安一燈。門北頰安一燈。西北角柱下安一燈。正北門安一燈。依前作法。將其華瓶。從東北角安一瓶。東南角安一瓶。西南角安一瓶。西北角安一瓶。正中心安一瓶。取蘇合香龍腦香麝香。鬱金香沉水香栴檀香。安息香。薰陸香白膠香。除蘇合香。餘八色香。以和少分五穀。各安瓶中。五穀者。大麥小麥小豆稻穀胡麻。取種種華疊種種香疊。西門內安置。取白芥子。石子十顆大如雞子。凈灑共芥子。一處安著。先燒安息香薰陸香。未燒香前。誦心中心咒。印印香爐。咒
【現代漢語翻譯】 現代漢語譯本： 一遍遍地摩擦，直到道場外四邊，摩擦每一步的地面。在四個角豎立標桿，用繩子結成界限。這就被稱為佛頂三昧陀羅尼結界之地。像第一次摩擦一樣，第二次、第三次也如此摩擦。摩擦地面不得使用剩餘的香水。每天另外取用新鮮乾淨的牛糞，按照之前的做法制作。用這種方法制作的水，就被稱為佛頂三昧陀羅尼八功德水。壇地乾燥完畢后，取五個寶瓶，每個瓶子裝一升。如果沒有寶瓶，用新的乾淨瓦罐，未經使用過的，也可以代替使用。臨時裝滿乾淨的水，每個瓶子放入五穀，放入七色香，再放入雄黃，每個如棗子般大小。五個瓶子中，每個瓶子插上柳枝、柏枝、竹枝、雜花果枝，都要帶著葉子。用彩色絲綢，每塊長四尺，繫在雜果枝上。將這五個瓶子分別安放在四個角。在道場中放置九盞燈。用佛頂心中心咒，唸誦一百零八遍。先將這些燈放入道場中，從東北角，在標桿下安放一盞燈，正對著東門安放一盞燈，東南角柱子下安放一盞燈，正南門安放一盞燈，西南角標桿下安放一盞燈，正西門，在門南邊的臉頰安放一盞燈，門北邊的臉頰安放一盞燈，西北角柱子下安放一盞燈，正北門安放一盞燈。按照之前的做法，將那些花瓶，從東北角安放一個瓶子，東南角安放一個瓶子，西南角安放一個瓶子，西北角安放一個瓶子，正中心安放一個瓶子。取蘇合香（一種香料），龍腦香（一種香料），麝香（一種香料），鬱金香（一種香料），沉水香（一種香料），栴檀香（一種香料），安息香（一種香料），薰陸香（一種香料），白膠香（一種香料）。除了蘇合香，其餘八種香，混合少量的五穀，分別放入瓶中。五穀是：大麥、小麥、小豆、稻穀、胡麻。取各種各樣的花疊，各種各樣的香疊，在西門內安置。取白芥子，石子十顆，大小如雞蛋，用乾淨的水灑過，和芥子一起安放。先燒安息香、薰陸香，在未燒香之前，誦唸心中心咒，用手印加持香爐，唸誦咒語。
【English Translation】 English version: Rub it once all around, even to the four sides outside the Bodhimanda (道場, place of enlightenment), rubbing the ground one step at a time. Erect markers at the four corners and create a boundary with ropes. This is called the ground bounded by the 'Buddha-Top Samadhi Dharani' (佛頂三昧陀羅尼, Buddha-Top Samadhi Dharani). Rub it a second and third time in the same way as the first rubbing. Do not use leftover scented water for rubbing the ground. Each day, separately take fresh, clean cow dung and prepare it according to the previous method. The water prepared in this way is called the 'Eight Meritorious Qualities Water of the Buddha-Top Samadhi Dharani' (佛頂三昧陀羅尼八功德水, Eight Meritorious Qualities Water of the Buddha-Top Samadhi Dharani). After the altar ground is dry, take five treasure vases, each holding one sheng (升, a unit of volume). If there are no treasure vases, new, clean earthenware jars that have not been used can also be used as a substitute. Temporarily fill them with clean water, and in each vase place five grains, seven-colored incense, and realgar (雄黃, a mineral), each the size of a jujube. In each of the five vases, insert willow branches, cypress branches, bamboo branches, and assorted flower and fruit branches, all with leaves. Use colored silk, each piece four chi (尺, a unit of length) long, to tie onto the assorted fruit branches. Place these five vases at the four corners. Place nine lamps in the Bodhimanda. Use the 'Heart-Center Mantra of the Buddha-Top' (佛頂心中心咒, Heart-Center Mantra of the Buddha-Top), chanting it one hundred and eight times. First, bring these lamps into the Bodhimanda, starting from the northeast corner, placing one lamp under the marker. Place one lamp directly facing the east gate. Place one lamp under the pillar in the southeast corner. Place one lamp at the south gate. Place one lamp under the marker in the southwest corner. At the west gate, place one lamp on the south cheek of the gate and one lamp on the north cheek of the gate. Place one lamp under the pillar in the northwest corner. Place one lamp at the north gate. Following the previous method, place those flower vases, placing one vase in the northeast corner, one vase in the southeast corner, one vase in the southwest corner, and one vase in the northwest corner. Place one vase in the very center. Take Storax (蘇合香, a type of incense), Borneol (龍腦香, a type of incense), Musk (麝香, a type of incense), Turmeric (鬱金香, a type of incense), Agarwood (沉水香, a type of incense), Sandalwood (栴檀香, a type of incense), Benzoin (安息香, a type of incense), Frankincense (薰陸香, a type of incense), and White resin (白膠香, a type of incense). Except for Storax, mix the remaining eight types of incense with a small amount of the five grains, and place them in the vases. The five grains are: barley, wheat, small beans, rice, and sesame. Take various flower arrangements and various incense arrangements, and place them inside the west gate. Take white mustard seeds and ten stones, each the size of a chicken egg, sprinkle them with clean water, and place them together with the mustard seeds. First, burn Benzoin and Frankincense. Before burning the incense, recite the Heart-Center Mantra, use a mudra (印, a symbolic gesture) to bless the incense burner, and chant the mantra.
七遍竟。手執香爐而作是言。我某甲供養十方一切佛。一切般若波羅蜜。一切觀世音菩薩。一切諸菩薩。一切金剛藏菩薩。天龍八部護塔護法諸善神等。證我比丘某甲。作佛頂三昧陀羅尼功德。如意成就請求加護。作是語已。則奉請釋迦佛頂像。正當道場中心。懸著。則燒八種香供養。頂禮釋迦牟尼佛。卻坐合掌端身而住。瞻仰世尊以偈贊曰。
南無佛智慧精進 那羅延力骨鎖身 波羅蜜多六度行 大慈悲父常為人
如是偈贊三說訖。頂禮捧足恭敬。即取種種香末。手中捧香。誦心咒咒七遍。散釋迦牟尼佛。及十方一切佛。般若菩薩等上。普同供養。是名香三昧陀羅尼供養。復作華印捧種種華。如前香法咒七遍已。如前散供養者。此即名陀羅尼三昧華供養。次即左手執金剛杵。右手執數珠。口云。頂戴恭敬般若波羅蜜多法恒沙萬德。今從諸佛受。說是語已。即舉兩手頂戴恭敬。是名頂戴恭敬之法。還放數珠及金剛杵于寶器上。頂禮世尊。右繞三匝辭佛而出。更以香湯凈灑浴已。著新凈衣。凈衣三具。從旦至午著一具衣。從午至黃昏著一具衣。從黃昏至中夜時著一具衣。從中夜至平明時復著一具。如是替換終而復始。如無三具二具亦得。其衣上下俱用黃色。不宜雜色。著凈衣已。即用破魔印咒護身。
【現代漢語翻譯】 現代漢語譯本： 唸誦七遍后，手持香爐，這樣說：『我某甲供養十方一切佛（指十方世界所有的佛），一切般若波羅蜜（指能達到智慧彼岸的方法），一切觀世音菩薩（指具有大慈悲心的菩薩），一切諸菩薩（指所有的菩薩），一切金剛藏菩薩（指具有金剛般堅定不移的菩薩），天龍八部（指佛教中的八類護法神）護塔護法諸善神等。請證明我比丘某甲，所作佛頂三昧陀羅尼（指一種能使人進入甚深禪定的咒語）的功德，如意成就，請求加護。』說完這些話后，就供奉釋迦佛頂像，正對著道場中心懸掛著。然後焚燒八種香供養，頂禮釋迦牟尼佛，退回坐位，合掌端身而坐，瞻仰世尊，用偈頌讚嘆說： 『南無佛智慧精進，那羅延力骨鎖身，波羅蜜多六度行，大慈悲父常為人。』 這樣用偈頌讚嘆三遍后，頂禮，捧起佛足，恭敬。然後取種種香末，用手捧著香，誦心咒七遍，散在釋迦牟尼佛，以及十方一切佛、般若菩薩等之上，普遍共同供養。這叫做香三昧陀羅尼供養。再做華印，捧著種種鮮花，像前面的香法一樣，唸咒七遍后，像前面一樣散花供養。這叫做陀羅尼三昧華供養。接著，左手拿著金剛杵（指一種法器），右手拿著數珠（指唸佛時用的念珠），口中說：『頂戴恭敬般若波羅蜜多法（指對般若智慧的無上敬意），恒沙萬德（指如恒河沙數般無量的功德），今從諸佛受。』說完這些話后，就舉起兩手頂戴恭敬。這叫做頂戴恭敬之法。然後將數珠和金剛杵放回寶器上，頂禮世尊，右繞三圈，告辭佛像而出。再用香湯清凈沐浴后，穿上新的乾淨衣服。準備三套乾淨的衣服，從早晨到中午穿一套，從中午到黃昏穿一套，從黃昏到半夜穿一套，從半夜到天亮再穿一套。這樣替換，循環往復。如果沒有三套，兩套也可以。衣服的上下都用黃色，不宜用雜色。穿好乾凈的衣服后，就用破魔印（指一種手印）唸咒保護自身。
【English Translation】 English version: After reciting it seven times, holding the incense burner, say these words: 'I, so-and-so, make offerings to all Buddhas (referring to all Buddhas in the ten directions), all Prajna Paramitas (referring to the methods to reach the other shore of wisdom), all Avalokitesvara Bodhisattvas (referring to Bodhisattvas with great compassion), all Bodhisattvas (referring to all Bodhisattvas), all Vajragarbha Bodhisattvas (referring to Bodhisattvas with diamond-like unwavering minds), the eight classes of gods and dragons (referring to the eight types of Dharma-protecting deities in Buddhism), and all virtuous deities protecting the stupa and the Dharma. May they witness the merit of my, the Bhiksu so-and-so, performing the Buddhosnisa Samadhi Dharani (referring to a mantra that enables one to enter deep Samadhi), may my wishes be fulfilled, and may I receive your protection.' After saying these words, enshrine the image of the Buddha's crown, hanging it directly in the center of the Mandala. Then burn eight kinds of incense as offerings, prostrate before Sakyamuni Buddha, retreat to your seat, sit with palms together and body upright, and gaze upon the World-Honored One, praising with a verse: 'Homage to the Buddha's wisdom and diligence, the Narayana's strength and bone-locked body, the six Paramita practices, the Great Compassionate Father who is always there for people.' After praising in this way three times, prostrate, hold the Buddha's feet with reverence. Then take various incense powders, hold the incense in your hands, recite the heart mantra seven times, and scatter it upon Sakyamuni Buddha, as well as all Buddhas in the ten directions, Prajna Bodhisattvas, etc., making universal offerings together. This is called the Incense Samadhi Dharani Offering. Then make the flower mudra, holding various flowers, like the previous incense method, recite the mantra seven times, and scatter the flowers as offerings as before. This is called the Dharani Samadhi Flower Offering. Next, hold the Vajra (referring to a ritual implement) in your left hand and the rosary (referring to prayer beads used for recitation) in your right hand, and say: 'I respectfully uphold the Prajna Paramita Dharma (referring to the supreme reverence for Prajna wisdom), the merits as numerous as the sands of the Ganges (referring to immeasurable merits), now I receive it from all Buddhas.' After saying these words, raise both hands to the crown of your head in reverence. This is called the practice of reverently upholding. Then place the rosary and Vajra back on the treasure vessel, prostrate before the World-Honored One, circumambulate three times to the right, and take your leave of the Buddha image. Then cleanse yourself with fragrant water, and put on new, clean clothes. Prepare three sets of clean clothes, wearing one set from dawn to noon, one set from noon to dusk, one set from dusk to midnight, and one set from midnight to dawn. Change in this way, repeating the cycle. If you do not have three sets, two sets are also acceptable. The clothes should be yellow, both top and bottom, and should not be of mixed colors. After putting on clean clothes, use the Demon-Subduing Mudra (referring to a hand gesture) and recite the mantra to protect yourself.
佛頂破魔結界降伏印咒第二
準前身印。唯改二頭指豎。頭相捻。以二中指。各㧙。頭指上節背側。過頭相拄。並屈二大指入于掌內。先應頂戴恭敬印已。至心誦咒咒曰。
唵(一)室唎(二合)夜(二)婆醯(三)莎婆訶(四)
頂戴恭敬咒七遍已。印左右肩當心嚥下眉間髮際。及印頂后。如是三度。此印及咒。常用護身結界。釋迦牟尼佛初成道時。坐菩提樹下。先用此印誦陀羅尼。護身結界降伏諸魔。成等正覺。是陀羅尼印。能解一切種種毒蟲。種種惡鬼。種種精魅。種種諸魔。鬼神咒術皆悉除遣。一切厭蠱咒詛口舌。皆悉消滅不能為害。若善男子于奢摩他毗缽舍那。速得成就禪定解脫。作觀行時。先印床座咒三七遍。及身心竟。而上床座結加趺坐。衣服束帶皆悉緩系。正坐端身。骨節相拄。項直平視。舉舌向腭以右手壓左手。作般若三昧禪印。先觀四大色畢竟空無有真實。次觀五蘊知其性空。不可得。即心寂滅三昧。觀色性不可得。即色寂滅三昧。若證此三昧時。心生大歡喜。或見諸境界不得取著。滅除一切諸重罪障。若見他障。為彼作印誦陀羅尼。即得除滅一切罪障。護身結界訖。入道場中西門禮拜胡跪。即印香爐誦咒七遍。燒安悉香薰陸香已。口云。我某甲奉請作法。如意成就。
【現代漢語翻譯】 現代漢語譯本 佛頂破魔結界降伏印咒第二
手印與之前的身印相同，只是將兩個頭指豎起，指尖相觸。用兩個中指，各自鉤住頭指上節的背側，指尖互相抵住。並且彎曲兩個大拇指，放入掌內。先應該頂戴恭敬印，然後至心誦咒，咒語如下：
唵(om)(表示皈依) 室唎(śrī)(吉祥) 夜(ye)(啊) 婆醯(vāhi)(引導) 莎婆訶(svāhā)(成就)
頂戴恭敬咒七遍后，用印印左右肩、當心、嚥下、眉間、髮際，以及印頭頂後方。這樣重複三次。這個手印和咒語，經常用來護身結界。釋迦牟尼佛(Śākyamuni Buddha)初成道時，坐在菩提樹(Bodhi tree)下，先用這個手印誦持陀羅尼(dhāraṇī)，護身結界，降伏各種魔障，成就正等正覺。這個陀羅尼印，能夠解除一切種種毒蟲、種種惡鬼、種種精魅、種種諸魔。鬼神咒術全部都能消除遣散。一切厭蠱咒詛口舌，全部都能消滅，不能造成傷害。如果善男子在奢摩他(śamatha)(止)和毗缽舍那(vipaśyanā)(觀)方面，迅速獲得成就禪定解脫。作觀行時，先印床座，誦咒三七遍，以及身心完畢后，再上床座結跏趺坐。衣服束帶全部都應寬鬆。端正坐好身體，骨節互相支撐，脖子挺直，平視前方。舉起舌頭抵住上顎，用右手壓住左手，做般若三昧禪印。先觀四大色究竟是空無所有，沒有真實性。其次觀五蘊，知道它的自性是空，不可得。即心寂滅三昧。觀色性不可得，即色寂滅三昧。如果證得這個三昧時，心中生起大歡喜。或者見到各種境界，都不要執著。滅除一切各種重罪業障。如果見到他人有障礙，為他作印誦持陀羅尼，就能消除滅除一切罪業障礙。護身結界完畢后，進入道場中，在西門禮拜胡跪。然後印香爐，誦咒七遍，燒安悉香和熏陸香后，口中說：『我某甲奉請作法，如意成就。』
【English Translation】 English version The Second Dhāraṇī and Mudrā of the Buddha's Crown for Breaking Demonic Barriers, Establishing Boundaries, and Subduing
The mudrā is the same as the previous body mudrā, except that the two index fingers are held upright with their tips touching. Use the two middle fingers to hook the back of the upper joint of each index finger, with the tips of the middle fingers touching each other. Also, bend the two thumbs into the palms. First, one should respectfully perform the 'Adoration with the Crown of the Head' mudrā, and then recite the mantra with utmost sincerity. The mantra is as follows:
Oṃ (one) śrī (two) ye (three) vāhi (four) svāhā (five)
After reciting the 'Adoration with the Crown of the Head' mantra seven times, use the mudrā to mark the left and right shoulders, the center of the chest, the throat, between the eyebrows, the hairline, and the back of the head. Repeat this three times. This mudrā and mantra are often used for personal protection and establishing boundaries. When Śākyamuni Buddha first attained enlightenment, he sat under the Bodhi tree and first used this mudrā to recite the dhāraṇī, protecting his body, establishing boundaries, and subduing all demons, thus attaining complete and perfect enlightenment. This dhāraṇī mudrā can dissolve all kinds of poisonous insects, all kinds of evil ghosts, all kinds of spirits, and all kinds of demons. All spells of ghosts and spirits can be eliminated and dispelled. All curses, hexes, and malicious speech can be extinguished and cannot cause harm. If a virtuous man quickly attains accomplishment in śamatha (calm abiding) and vipaśyanā (insight), achieving samādhi (concentration) and liberation, when practicing contemplation, first seal the bed or seat with the mudrā and recite the mantra three times seven times, and after completing the purification of body and mind, then ascend the bed or seat and sit in the lotus position. All clothing and belts should be loosened. Sit upright with the body straight, bones supporting each other, neck straight, and eyes looking straight ahead. Raise the tongue to touch the palate, and press the left hand with the right hand, forming the Prajñā Samādhi meditation mudrā. First, contemplate that the four great elements of form are ultimately empty and without reality. Next, contemplate the five skandhas (aggregates), knowing that their nature is empty and unattainable. This is the Samādhi of the Quiescence of Mind. Contemplate that the nature of form is unattainable, which is the Samādhi of the Quiescence of Form. If one attains this samādhi, great joy arises in the mind. Or, if one sees various realms, do not become attached to them. Extinguish all kinds of heavy sins and obstacles. If one sees obstacles for others, perform the mudrā for them and recite the dhāraṇī, and all sins and obstacles will be eliminated and extinguished. After completing the protection and boundary establishment, enter the maṇḍala (sacred space) and prostrate in the west gate. Then, seal the incense burner, recite the mantra seven times, and burn benzoin and frankincense, saying, 'I, so-and-so, respectfully request the performance of the ritual, may it be accomplished as desired.'
右手掏數珠。左手執金剛杵。印白芥子寶器之上。誦前大心咒咒一百八遍。還放數珠及金剛杵香寶器上。作破魔印。印白芥子石子。各咒七遍。次作佛頂索印。印白芥子石。各咒七遍。次作佛金輪印咒。次作佛刀印咒。各咒七遍。即手執芥子寶器。從道場內東北角。散白芥子如是四方四維上下。散一遍訖。第二第三亦如是散。散已即出於道場外。準前散白芥子四方四維上下。散竟把其石子。從東北角。盡力𢱍石。如是四方四維上下。各𢱍一石。石所到處即為外界。芥子到處即為內界。還入道場作破魔印。印地誦咒七遍。即名地結界。四角四方。以手印空中轉。咒七遍。即是結八方界。以手印頂上一尺高轉咒七遍。即名上結界法。次用手印總結界竟。手執香爐燒種種香。口云。奉請結界各依本位。威儀具足如法而住。
佛頂奉請印第三
準前身印。唯改二頭指直豎。相去四寸半。並二大指直豎。去中指八分。誦佛頂心咒。至第四遍。二頭指漸漸屈入掌。咒滿七遍。反手印即和南頂禮。向內散去奉請印。即作花光印誦咒咒曰。
唵吽迦摩羅 娑婆訶(咒七遍)
蓮華捧足印咒第四(亦名花光印也)
二小指豎相捻。並豎二大指。自餘六指。散開直豎。微曲指節。似開華勢。咒滿七遍。並屈
【現代漢語翻譯】 現代漢語譯本 右手拿起數珠（念珠）。左手拿著金剛杵（一種法器）。在裝有白芥子的寶器上結印。誦唸之前的大心咒一百零八遍。然後將數珠和金剛杵放回香寶器上。結破魔印。在白芥子和石子上分別唸咒七遍。接著結佛頂索印。在白芥子和石子上分別唸咒七遍。然後結佛金輪印唸咒。接著結佛刀印唸咒。各念咒七遍。然後手拿芥子寶器，從道場內的東北角開始，撒白芥子，像這樣向四方、四維（四個角落的方向）、上方和下方撒一遍。撒完一遍后，第二遍和第三遍也像這樣撒。撒完后就走出道場外。按照之前的方法，向四方、四維、上方和下方撒白芥子。撒完后，拿起石子，從東北角開始，盡力投擲石子。像這樣向四方、四維、上方和下方各投擲一塊石頭。石頭所到達的地方就是外界，芥子到達的地方就是內界。然後返回道場，結破魔印。印在地上，唸咒七遍，這就叫做地結界。在四個角落和四個方向，用手印在空中旋轉，唸咒七遍，這就是結八方界。用手印在頭頂上方一尺高的地方旋轉，唸咒七遍，這就叫做上結界法。然後用手印總結界完畢。手拿香爐，燒各種香。口中說：『奉請結界各依本位，威儀具足如法而住。』 佛頂奉請印第三 按照之前的身印。只是將兩個食指直立，相距四寸半。並且兩個大拇指直立，距離中指八分。誦唸佛頂心咒。到第四遍時，兩個食指漸漸彎曲進入掌心。唸咒滿七遍。反手結印，即合掌頂禮。向內散開，結奉請印。然後結花光印，誦咒，咒語是： 唵吽迦摩羅 娑婆訶（唸咒七遍） 蓮華捧足印咒第四（也叫花光印） 兩個小指豎立相捻。並且豎起兩個大拇指。其餘六個手指，散開直立，稍微彎曲指節，像開放的花朵的姿勢。唸咒滿七遍，然後彎曲。
【English Translation】 English version With the right hand, take the prayer beads (rosary). With the left hand, hold the vajra (a ritual object). Seal upon the treasure vessel containing white mustard seeds. Recite the previous Great Heart Mantra one hundred and eight times. Then, place the prayer beads and vajra back onto the incense treasure vessel. Form the demon-subduing mudra. Seal the white mustard seeds and stones, each with seven recitations of the mantra. Next, form the Buddha's Crown Lasso Mudra. Seal the white mustard seeds and stones, each with seven recitations of the mantra. Then, form the Buddha's Golden Wheel Mudra and recite the mantra. Next, form the Buddha's Knife Mudra and recite the mantra, each with seven recitations. Then, holding the mustard seed treasure vessel, scatter white mustard seeds from the northeast corner of the mandala (altar), in all four directions, four intermediate directions (corners), above, and below, once. After scattering once, scatter in the same way for the second and third times. After scattering, go outside the mandala. Following the previous method, scatter white mustard seeds in all four directions, four intermediate directions, above, and below. After scattering, take the stones and, starting from the northeast corner, throw the stones with all your strength. Throw one stone in each of the four directions, four intermediate directions, above, and below. The place where the stones reach is the outer boundary, and the place where the mustard seeds reach is the inner boundary. Then, return to the mandala and form the demon-subduing mudra. Seal the ground and recite the mantra seven times, which is called the earth boundary. At the four corners and four directions, rotate the hand mudra in the air, reciting the mantra seven times, which is the establishment of the eight directional boundaries. Rotate the hand mudra one foot above the head, reciting the mantra seven times, which is called the upper boundary method. Then, use the hand mudra to complete the overall boundary. Hold the incense burner and burn various incenses. Say: 'I respectfully invite the boundary deities to abide in their respective positions, with dignified conduct, dwelling in accordance with the Dharma.' The Third Buddha's Crown Invocation Mudra Following the previous body mudra, only change the two index fingers to be upright, four and a half inches apart. And the two thumbs upright, eight fen (a unit of measurement) away from the middle fingers. Recite the Buddha's Crown Heart Mantra. By the fourth recitation, the two index fingers gradually bend into the palms. Recite the mantra seven times completely. Reverse the hand mudra, which is to bow with palms together. Scatter inward, forming the invocation mudra. Then, form the Flower Light Mudra and recite the mantra, the mantra is: 'Om Hum Kamala Svaha' (Recite the mantra seven times) The Fourth Lotus Flower Offering Foot Mudra (also called the Flower Light Mudra) The two little fingers are upright and touching. And raise the two thumbs. The remaining six fingers are spread open and upright, slightly bending the finger joints, resembling the posture of an opening flower. Recite the mantra seven times completely, then bend.
二大指向掌內。即頂禮。向內散去蓮華印。其座咒曰。
唵(上聲一)迦摩啰(二)莎訶(三咒七遍)
座印第五
右手五指豎相捻。以左手頭指中指無名指。屈右手五指。大指壓上。直申左小指。誦前坐咒滿七遍已。散去坐印。
次請釋迦佛。中心坐。次請東門釋迦心佛。用佛頂印誦佛頂咒。請坐法用準前。奉請南門侍者金剛藏菩薩。
金剛藏菩薩印咒第六
左右無名指掌內相叉。右壓左向虎口。直申二小指豎相捻。二中指豎相捻。直豎二頭指。相去四寸半。並豎二大指。去中指一寸。誦金剛藏心咒咒曰。
唵(一)跋折啰(二)悉婆(二合)婆皤(去音)耶(三)莎婆訶(四誦七遍徐屈頭指向掌內次頂禮)
其坐法用準前請坐法無異。
次請北門侍者十一面觀世音菩薩。
十一面觀世音菩薩印咒第七
二中指直豎頭相捻。直豎二頭指。相去四寸半。並二大指直豎。二無名指相去一寸八分。二小指直豎。相去五寸。頭指來去。咒七遍已。漸屈頭指入掌。禮拜奉請。作法亦如前說咒曰。
唵(一)阿嚧力(二)莎訶(三)
次請四角金剛。誦前金剛藏咒。作前金剛藏王印。從東北角請。東南角西南角西北角一請。四度屈指印竟。其
【現代漢語翻譯】 現代漢語譯本 兩大拇指指向掌心，然後頂禮。向內散開蓮花印。其座咒說： 唵(ōng) (上聲) 迦摩啰(jiā mó luó) 莎訶(suō hē) (唸誦七遍) 座印第五 右手五指豎立並相互捻合。用左手頭指、中指、無名指彎曲右手五指，大拇指壓在上面。伸直左手小指。誦唸前面的坐咒七遍后，散開坐印。 接下來請釋迦佛(Shìjiā Móní Fó)（Sakyamuni Buddha）在中心就坐。然後請東門釋迦心佛(Shìjiā Xīn Fó)。用佛頂印，誦佛頂咒。請坐的方法與前面相同。奉請南門侍者金剛藏菩薩(Jīngāng Zàng Púsà)（Vajragarbha Bodhisattva）。 金剛藏菩薩印咒第六 左右無名指在掌內交叉。右無名指壓在左無名指上，指向虎口。伸直兩個小指並豎立，使指尖相互捻合。兩個中指豎立並相互捻合。豎直兩個頭指，相距四寸半。並豎起兩個大拇指，距離中指一寸。誦唸金剛藏心咒，咒語是： 唵(ōng) 跋折啰(bá zhé luó) 悉婆(xī pó) (二合) 婆皤(pó pó) 耶(yē) 莎婆訶(suō pó hē) (唸誦七遍，慢慢彎曲頭指向掌內，然後頂禮) 其請坐的方法與前面相同，請坐的方法沒有不同。 接下來請北門侍者十一面觀世音菩薩(Shíyī Miàn Guānshìyīn Púsà)（Ekadasamukha Avalokitesvara Bodhisattva）。 十一面觀世音菩薩印咒第七 兩個中指豎直，指尖相互捻合。豎直兩個頭指，相距四寸半。並豎直兩個大拇指。兩個無名指相距一寸八分。兩個小指豎直，相距五寸。頭指來回移動。唸誦咒語七遍后，逐漸彎曲頭指進入掌心，禮拜奉請。做法也如前面所說，咒語是： 唵(ōng) 阿嚧力(ā lú lì) 莎訶(suō hē) 接下來請四個角落的金剛(jīngāng)（Vajra）。誦唸前面的金剛藏咒。做前面的金剛藏王印。從東北角開始請，然後是東南角、西南角、西北角，各請一次。四次彎曲手指結印完畢。
【English Translation】 English version The two thumbs point towards the palm. Then prostrate. Scatter the lotus mudra inward. The seat mantra says: Om(ōng) Kāmaḷa(jiā mó luó) Svāhā(suō hē) (Chant seven times) Fifth Seat Mudra The five fingers of the right hand are erected and twisted together. Use the index, middle, and ring fingers of the left hand to bend the five fingers of the right hand, with the thumb pressing on top. Straighten the little finger of the left hand. After reciting the previous seat mantra seven times, scatter the seat mudra. Next, invite Sakyamuni Buddha(Shìjiā Móní Fó) to sit in the center. Then invite the Sakyamuni Heart Buddha(Shìjiā Xīn Fó) of the east gate. Use the Buddha's crown mudra and recite the Buddha's crown mantra. The method of inviting to sit is the same as before. Invite Vajragarbha Bodhisattva(Jīngāng Zàng Púsà), the attendant of the south gate. Sixth Vajragarbha Bodhisattva Mudra and Mantra The left and right ring fingers are crossed inside the palms. The right ring finger presses on the left, pointing towards the tiger's mouth. Straighten the two little fingers and erect them, twisting the tips together. The two middle fingers are erected and twisted together. Erect the two index fingers, four and a half inches apart. Erect the two thumbs, one inch away from the middle fingers. Recite the Vajragarbha heart mantra, the mantra is: Om(ōng) Vajra(bá zhé luó) Siddhi(xī pó) bhava(pó pó) ye(yē) Svāhā(suō pó hē) (Chant seven times, slowly bend the index fingers into the palms, then prostrate) The method of inviting to sit is the same as before, there is no difference in the method of inviting to sit. Next, invite Ekadasamukha Avalokitesvara Bodhisattva(Shíyī Miàn Guānshìyīn Púsà), the attendant of the north gate. Seventh Ekadasamukha Avalokitesvara Bodhisattva Mudra and Mantra The two middle fingers are erected straight, with the tips twisted together. Erect the two index fingers, four and a half inches apart. Erect the two thumbs. The two ring fingers are one inch and eight fen apart. The two little fingers are erected straight, five inches apart. Move the index fingers back and forth. After reciting the mantra seven times, gradually bend the index fingers into the palms, prostrate and invite. The method is as described before, the mantra is: Om(ōng) Aroḷik(ā lú lì) Svāhā(suō hē) Next, invite the Vajras(jīngāng) of the four corners. Recite the previous Vajragarbha mantra. Make the previous Vajragarbha King mudra. Invite from the northeast corner, then the southeast corner, southwest corner, and northwest corner, inviting once each. After bending the fingers four times to form the mudra, it is complete.
咒誦聲相續不斷。口云。從東北角奉請金剛。東南西南及西北角奉請金剛。各住本位如法而坐。即作華座印隨日三遍。轉印誦咒。咒同前說坐印咒。無異。誦七遍已恭敬頂禮。禮已次作大三昧印。誦三昧咒。
大三昧敕語結界印咒第八
左右二無名指二小指。掌內相叉。右壓左。直豎二中指頭相捻。屈二頭指。捻中指上節背。屈二大指附著頭指屈一節。二手掌相去四寸。頂戴恭敬。空中四方隨日右轉。誦三昧大結界咒咒曰。
唵(一)商迦(上音)禮(二一本云羯唎)摩訶三昧焰(三上音)槃陀槃陀(四)文阇文阇(五)莎婆訶
誦七遍已手印隨日轉。轉三匝已。次應敕云。三昧結界。威儀具足如法而住(若結界時廢文阇文阇解界之時用文阇文阇)此是十方三世諸佛大三昧陀羅尼咒印。若人至心受持讀誦。滿三十萬遍乃至七十萬遍。滅除四重十惡五逆一闡提罪。除去種種橫障橫惱。眾人見者皆大歡喜。於一切三昧陀羅尼力。速得成就。善男子。手執香爐燒香供養。為其七世一切父母現存父母。著一丸香。普為六道一切四生著一丸香。又為一切病苦眾生著一丸香。復為一切十方施主著一丸香。又為自身著一丸香。著香已竟。印其香爐。咒七遍已。名捧香爐。至心供養釋迦文佛並佛眷屬。供養觀
【現代漢語翻譯】 現代漢語譯本： 咒語誦唸之聲持續不斷。口中唸誦：『從東北角恭請金剛（Vajra，佛教護法神），東南、西南及西北角恭請金剛。』請諸金剛各安住于本位，如法而坐。隨即結華座印，隨著太陽方向轉動三次。轉印時誦咒，咒語與前述坐印咒相同，沒有差異。誦七遍后，恭敬頂禮。禮拜完畢后，接著結大三昧印，誦三昧咒。
大三昧敕語結界印咒第八
左右兩無名指和小指在掌內交叉，右手壓在左手上。豎直兩中指，指尖相捻。彎曲兩食指，捻在中指上節的背部。彎曲兩大拇指，附著在食指彎曲的第一節上。兩手掌相距四寸。頂戴恭敬。在空中向四方隨著太陽方向右旋。誦三昧大結界咒，咒語如下：
『唵(om，種子字) 商迦(shangjia) 禮(li，或作羯唎(jieli)) 摩訶(maha，偉大的) 三昧(samadhi，禪定) 焰(yan，火焰) 槃陀(bandha，束縛) 槃陀(bandha，束縛) 文阇(wencha) 文阇(wencha) 莎婆訶(svaha，成就)』
誦七遍后，手印隨著太陽方向轉動。轉三圈后，接著應敕令說：『三昧結界，威儀具足，如法而住。』（若結界時，用『文阇文阇』；解界之時，也用『文阇文阇』）這是十方三世諸佛的大三昧陀羅尼咒印。若有人至誠受持讀誦，滿三十萬遍乃至七十萬遍，就能滅除四重罪、十惡罪、五逆罪和一闡提（icchantika，斷善根者）罪。除去種種橫禍和橫逆煩惱。眾人見到此人，皆大歡喜。對於一切三昧陀羅尼的力量，迅速獲得成就。善男子，手執香爐，燒香供養。為你的七世一切父母和現存父母，放一丸香。普遍為六道一切四生，放一丸香。又為一切病苦眾生，放一丸香。再為一切十方施主，放一丸香。又為自身，放一丸香。放香完畢后，印其香爐，咒七遍后，名為捧香爐。至誠供養釋迦文佛（Sakyamuni Buddha）以及佛的眷屬，供養觀
【English Translation】 English version: The sound of chanting mantras continued uninterrupted. The mouth recites: 'From the northeast corner, I invite Vajra (diamond scepter, a Buddhist protector deity). From the southeast, southwest, and northwest corners, I invite Vajra.' May each Vajra reside in its proper position and sit according to the Dharma. Then, form the Flower Seat Mudra, rotating it three times in the direction of the sun. Rotate the mudra while reciting the mantra, which is the same as the Sitting Mudra mantra mentioned earlier, without any difference. After reciting it seven times, respectfully prostrate. After prostrating, then form the Great Samadhi Mudra and recite the Samadhi mantra.
The Eighth Great Samadhi Commandment and Boundary Mudra Mantra
Cross the left and right ring fingers and little fingers inside the palms, with the right hand pressing on the left. Straighten the two middle fingers, touching their tips together. Bend the two index fingers, pressing them against the back of the upper joint of the middle fingers. Bend the two thumbs, attaching them to the first joint of the bent index fingers. Keep the two palms four inches apart. Reverently place the mudra on the crown of the head. Rotate it in the air towards the four directions, clockwise with the sun. Recite the Great Samadhi Boundary Mantra, which is as follows:
'Om (seed syllable), Shangjia, Li (or Keli), Maha (great) Samadhi (meditative absorption) Yan (flame), Bandha (bind) Bandha (bind), Wenzha Wenzha, Svaha (accomplishment)'
After reciting it seven times, rotate the hand mudra in the direction of the sun. After rotating it three times, then one should command, saying: 'Samadhi boundary, with dignified conduct, abide according to the Dharma.' (If establishing the boundary, use 'Wenzha Wenzha'; when dissolving the boundary, also use 'Wenzha Wenzha'.) This is the Great Samadhi Dharani Mantra Mudra of all Buddhas of the ten directions and three times. If a person sincerely receives, upholds, reads, and recites it, fulfilling three hundred thousand times, even up to seven hundred thousand times, they can eradicate the four grave offenses, the ten evil deeds, the five rebellious acts, and the sin of an icchantika (one who has severed their roots of goodness). It removes all kinds of unexpected disasters and troubles. All who see this person will greatly rejoice. One will quickly attain accomplishment in the power of all Samadhi Dharanis. Good man, hold a censer, burn incense, and make offerings. For your parents of all seven past lives and your present parents, place one ball of incense. Universally for all four kinds of beings in the six realms, place one ball of incense. Also, for all beings suffering from illness, place one ball of incense. Furthermore, for all benefactors of the ten directions, place one ball of incense. And also for yourself, place one ball of incense. After placing the incense, seal the censer with the mudra, chanting the mantra seven times, which is called holding the censer. Sincerely make offerings to Sakyamuni Buddha and the Buddha's retinue, offering to Guan
世音菩薩並其眷屬。供養金剛藏菩薩並其眷屬。即普運心。周遍十方一切凈土。六道四生。一切地獄。一切病苦諸眾生處。香云遍滿。十方法界。作香宮殿樓閣。七寶池臺微妙音聲一切佛事。供養。香云遍至地獄。出和雅音稱讚三寶。隨聞隨稱離地獄苦。遍至六道滿眾生愿。病苦眾生香云入體。除去一切種種病惱。此是佛頂三昧香云供養之法。一切寶物一切諸華。曼陀羅華。芬陀利華。俱物頭華。瞻卜華等。一切末香種種涂香。諸香功德池水供養。如前無異。末香華云。皆悉遍滿十方法界。供養種種寶。種種飲食。種種財寶。種種華鬘。瓔珞華冠寶釧等物。一切供養。香池法者。用八種香。謂鬱金。沉水。蘇合。薰陸。海此岸栴檀。牛頭栴檀。麝香。龍腦香。是八種香共搗為末。以凈水和。寶器中盛。于道場內。從東北角。內院著一香水器。正東東南正南西南正西西北正北門下。如是八處各著一器八種香水。其尊像前著二器水。是名八種功德池水。亦名陀羅尼三昧水。複名佛頂三昧甘露妙藥。亦名清凈陀羅尼藥。供養已竟。從佛請藥。服之三度。日別一度。及灑散頂面身心上。內外清凈。障難病苦皆悉消滅。次作和南。至心頂禮一切諸佛般若波羅蜜菩薩金剛一切賢聖。行者起立作禮拜印(十一面部禮拜印同)。
【現代漢語翻譯】 現代漢語譯本：觀世音菩薩（Avalokiteśvara Bodhisattva）及其眷屬，供養金剛藏菩薩（Vajragarbha Bodhisattva）及其眷屬。隨即普運慈悲之心，周遍十方一切清凈佛土、六道四生、一切地獄、一切受病苦的眾生之處。香云遍滿十方法界，化作香宮殿、樓閣、七寶池臺以及微妙音聲等一切佛事，以作供養。香云遍至地獄，發出和諧雅正的音聲，稱讚佛、法、僧三寶，眾生隨聽隨稱，便能脫離地獄之苦。香云遍至六道，滿足眾生的願望。受病苦的眾生，香云進入其身體，去除一切種種疾病煩惱。這就是佛頂三昧香云供養之法。一切寶物、一切諸華，如曼陀羅華（Mandala flower）、芬陀利華（Pundarika flower）、俱物頭華（Kumuda flower）、瞻卜華（Champaka flower）等，以及一切末香、種種涂香、諸香功德池水供養，都與前面所說的方法沒有差異。末香華云，都完全遍滿十方法界，供養種種寶物、種種飲食、種種財寶、種種華鬘、瓔珞華冠、寶釧等物，一切都用以供養。香池之法，使用八種香，即鬱金香（Turmeric）、沉水香（Agarwood）、蘇合香（Storax）、薰陸香（Frankincense）、海此岸栴檀（Red Sandalwood from overseas）、牛頭栴檀（Go-shirsha Chandana，ox-head sandalwood）、麝香（Musk）、龍腦香（Borneo camphor）。將這八種香共同搗成末，用乾淨的水調和，盛放在寶器中。在道場內，從東北角開始，內院放置一個香水器。正東、東南、正南、西南、正西、西北、正北門下，像這樣八個地方各放置一個裝有八種香水的器皿。在尊像前放置兩個水器。這被稱為八種功德池水，也稱為陀羅尼三昧水，又名佛頂三昧甘露妙藥，也稱為清凈陀羅尼藥。供養完畢后，從佛處祈請藥，服用三次，每日一次，並將藥灑在頭頂、面部、身心上，使內外清凈，一切障礙、災難、疾病痛苦都全部消滅。接下來作和南（ প্রণাম，致敬），至心頂禮一切諸佛、般若波羅蜜（Prajnaparamita）菩薩、金剛（Vajra）以及一切賢聖。行者起立，作禮拜印（與十一面部禮拜印相同）。
【English Translation】 English version: Avalokiteśvara Bodhisattva and his retinue, make offerings to Vajragarbha Bodhisattva and his retinue. Immediately generate a universal compassionate mind, pervading all pure lands in the ten directions, the six realms and four types of birth, all hells, and all places where sentient beings suffer from illness. Fragrant clouds fill the ten dharma realms, transforming into fragrant palaces, pavilions, jeweled ponds and terraces, and subtle sounds, performing all Buddha activities as offerings. Fragrant clouds reach the hells, emitting harmonious and elegant sounds, praising the Three Jewels (Buddha, Dharma, Sangha). As beings hear and recite, they are liberated from the suffering of hell. The fragrant clouds reach the six realms, fulfilling the wishes of sentient beings. For sentient beings suffering from illness, the fragrant clouds enter their bodies, removing all kinds of diseases and afflictions. This is the method of offering fragrant clouds in the Samadhi of the Buddha's Crown. All treasures, all flowers, such as Mandala flowers, Pundarika flowers, Kumuda flowers, Champaka flowers, and all powdered incense, various scented ointments, and the merit of fragrant pond water are offered, just as described before. The clouds of powdered incense and flowers completely fill the ten dharma realms, offering various treasures, various foods and drinks, various wealth and treasures, various flower garlands, necklaces, jeweled crowns, bracelets, and other items. All are used for offerings. The method of the fragrant pond involves using eight kinds of incense: Turmeric, Agarwood, Storax, Frankincense, Red Sandalwood from overseas, Go-shirsha Chandana (ox-head sandalwood), Musk, and Borneo camphor. Grind these eight kinds of incense together into powder, mix with clean water, and place in jeweled vessels. Within the Dharma practice place, starting from the northeast corner, place one fragrant water vessel in the inner courtyard. Place one vessel of eight kinds of fragrant water each at the east, southeast, south, southwest, west, northwest, and north gates. Place two water vessels in front of the honored image. These are called the eight kinds of merit pond water, also known as Dharani Samadhi water, also named the wondrous nectar medicine of the Samadhi of the Buddha's Crown, also called pure Dharani medicine. After the offering is complete, request medicine from the Buddha, take it three times, once a day, and sprinkle the medicine on the crown of the head, face, body, and mind, so that both inside and outside are purified, and all obstacles, calamities, diseases, and sufferings are completely eliminated. Next, perform He-nan (pranama, prostration), sincerely prostrating to all Buddhas, Prajnaparamita Bodhisattvas, Vajras, and all virtuous sages. The practitioner rises and performs the prostration mudra (the same as the Eleven-Faced [Avalokiteśvara] prostration mudra).
那謨悉羯啰印咒第九(唐云禮拜下有讚歎咒)
兩手掌相合。左右十指直豎。相叉右壓左。十指頭齊正。即誦那謨悉羯啰咒咒曰。
那謨(上音)陀舍南(上音下同一)蒲陀俱智南(二)唵(三)戶嚧戶嚧(四)悉陀嚧者你(五)薩婆(去音)遏他(六)娑達你(七)莎婆訶(八)
誦三遍已。頂禮一拜。如是三度。如是禮拜者。禮一切佛般若菩薩金剛賢聖。滅除一切十惡五逆四重等罪。一切障難皆悉消滅。若人禮拜十萬億佛。所得功德。不及誦此陀羅尼人。作印禮拜所得功德。禮訖胡跪。手執香爐燒香。供養一切三寶。第二更燒香。慰問諸天神王一切鬼神。起大慈悲悉與歡喜。歸依三寶發菩提心。放香爐竟。卻坐端身。作禮拜印。以印當胸。即誦讚歎三寶神力滅罪陀羅尼咒咒曰。
那(上音)謨(上音)娜婆娜婆羝那吽(二合下同一)三藐三菩陀俱智那𤙖(二)那(上音)謨娜婆娜婆羝那𤙖(三)達摩俱智那𤙖(四)那(上音)謨娜婆娜婆羝那𤙖(五)僧伽俱智那𤙖(六)跢侄他(七)唵(八)摩隸毗摩隸(九)昵(上音你吉反)么𠼝黎(十)薩婆跛波迦生(二合)羯𠼝(十一)莎婆訶(十二)
若善男子善女人。至心受持滿三十萬遍。能滅一切根本重罪。一切障難悉皆消滅。晝
【現代漢語翻譯】 現代漢語譯本： 那謨悉羯啰印咒第九 (唐代譯為禮拜，下接讚歎咒)
雙手掌心合攏，左右十指垂直豎立，交叉，右手壓在左手上，十指指尖對齊。然後誦唸那謨悉羯啰咒，咒語如下：
那謨（ná mó，皈敬）陀舍南（tuó shé nán）蒲陀俱智南（pú tuó jù zhì nán）（一切佛的智慧），唵（ōng，種子字），戶嚧戶嚧（hù lú hù lú）（光明），悉陀嚧者你（xī tuó lú zhě nǐ）（成就者），薩婆（sà pó，一切）遏他（è tuó，利益），娑達你（suō dá nǐ）（能成），莎婆訶（suō pó hē）（圓滿）。
誦唸三遍后，頂禮一拜。如此重複三次。這樣禮拜，即是禮拜一切佛、般若菩薩、金剛、賢聖。能滅除一切十惡、五逆、四重等罪，一切障礙災難都消滅。如果有人禮拜十萬億佛，所得到的功德，不如誦唸此陀羅尼的人，作手印禮拜所得到的功德。禮拜完畢后，胡跪（右膝著地），手持香爐燒香，供養一切三寶。第二次再燒香，慰問諸天神王和一切鬼神，生起大慈悲心，使他們都歡喜，皈依三寶，發起菩提心。放好香爐后，回到座位端正身體，作禮拜印，以手印放在胸前，然後誦唸讚歎三寶神力滅罪陀羅尼咒，咒語如下：
那（ná）謨（mó）娜婆娜婆羝那吽（ná pó ná pó dī nà hōng）（皈敬），三藐三菩陀俱智那𤙖（sān miǎo sān pú tuó jù zhì nà hōng）（正等正覺的智慧），那（ná）謨（mó）娜婆娜婆羝那𤙖（ná pó ná pó dī nà hōng）（皈敬），達摩俱智那𤙖（dá mó jù zhì nà hōng）（佛法的智慧），那（ná）謨（mó）娜婆娜婆羝那𤙖（ná pó ná pó dī nà hōng）（皈敬），僧伽俱智那𤙖（sēng qié jù zhì nà hōng）（僧團的智慧），跢侄他（dá zhí tuō）（即說咒曰），唵（ōng）（種子字），摩隸毗摩隸（mó lì pí mó lì）（清凈），昵么𠼝黎（nì mó lì）（無垢），薩婆跛波迦生羯𠼝（sà pó bǒ bō jiā shēng jié lì）（一切罪業），莎婆訶（suō pó hē）（圓滿）。
如果善男子、善女人，至誠受持此咒滿三十萬遍，能滅除一切根本重罪，一切障礙災難都消滅。
【English Translation】 English version: The Ninth Namahsyakarah Mudra Mantra (Translated in the Tang Dynasty as 'Prostration,' followed by a Mantra of Praise)
Join both palms together. Keep the left and right ten fingers straight and upright, crossed with the right hand pressing on the left. Align the tips of the ten fingers. Then recite the Namahsyakarah Mantra. The mantra is as follows:
Namo (ná mó, Homage) Dasha-nam (tuó shé nán) Buddha-ko-jinanam (pú tuó jù zhì nán) (Wisdom of all Buddhas), Om (ōng, Seed syllable), Huru Huru (hù lú hù lú) (Light), Siddha-locani (xī tuó lú zhě nǐ) (Accomplisher), Sarva (sà pó, All) Artha (è tuó, Benefit), Sadhani (suō dá nǐ) (One who accomplishes), Svaha (suō pó hē) (Perfection).
After reciting three times, perform one full prostration. Repeat this three times. By prostrating in this way, one is paying homage to all Buddhas, Prajna Bodhisattvas, Vajras, and Sages. It can eradicate all sins such as the ten evils, five rebellious acts, and four major offenses. All obstacles and calamities will be eliminated. If someone were to prostrate to hundreds of thousands of millions of Buddhas, the merit obtained would not equal the merit obtained by someone who recites this Dharani and performs the mudra prostration. After completing the prostrations, kneel with the right knee on the ground, hold a censer, and burn incense to make offerings to all the Three Jewels (Buddha, Dharma, Sangha). Burn incense a second time to comfort all the Devas (gods), Divine Kings, and all ghosts and spirits. Generate great compassion, bringing joy to all, take refuge in the Three Jewels, and generate Bodhicitta (the mind of enlightenment). After placing the censer, return to the seat, straighten the body, form the prostration mudra, and place the mudra in front of the chest. Then recite the Dharani Mantra for Praising the Divine Power of the Three Jewels and Eradicating Sins. The mantra is as follows:
Na (ná) Mo (mó) Nava Nava Dhi Na Hum (ná pó ná pó dī nà hōng) (Homage), Samyak-sambuddha-ko-jinanam Hūm (sān miǎo sān pú tuó jù zhì nà hōng) (Wisdom of the perfectly enlightened), Na (ná) Mo (mó) Nava Nava Dhi Na Hūm (ná pó ná pó dī nà hōng) (Homage), Dharma-ko-jinanam Hūm (dá mó jù zhì nà hōng) (Wisdom of the Dharma), Na (ná) Mo (mó) Nava Nava Dhi Na Hūm (ná pó ná pó dī nà hōng) (Homage), Sangha-ko-jinanam Hūm (sēng qié jù zhì nà hōng) (Wisdom of the Sangha), Tadyatha (dá zhí tuō) (Thus it is said), Om (ōng) (Seed syllable), Male Vemale (mó lì pí mó lì) (Pure), Nime-moli (nì mó lì) (Immaculate), Sarva Papa-kasham Kili (sà pó bǒ bō jiā shēng jié lì) (All sins), Svaha (suō pó hē) (Perfection).
If a good man or good woman sincerely upholds this mantra for 300,000 times, they can eradicate all fundamental grave sins, and all obstacles and calamities will be eliminated.
夜六時。時別誦咒一百八遍。或四十九遍或三七遍。相續受持。一切橫病皆悉消滅。晨朝凈灑手面漱口竟。正面向東。咒一掬水三遍。灑于頭頂面身心上。如是三遍。一切眾人見者歡喜。所往之處無有障礙。讚歎已訖。至心頂禮諸佛般若菩薩金剛等。請求加護。我某甲身。攝受護念哀愍覆護。賜與我某甲種種行愿。我某甲乘佛威神。受持佛頂三昧陀羅尼曼咥𠼝慕陀羅。曼荼羅功德頂戴受持。作是語已頂戴恭敬。即從世尊請般若波羅蜜數珠。即作數珠印。
數珠印第十
以左手大指。捻無名指甲上。小指中指直豎。屈頭指捻中指上節背。右手亦同。用右中指捻數珠。結加趺坐端身而住。誦前大佛頂心咒。一千八十遍或五百四十遍。一一掏之。及受持釋迦佛頂一切印法。每月月生一日。至月生七日。獻八槃飲食一切雜果。從東北角安一盤食。正東門安一盤。東南角安一盤。正南門安一盤。西南角安一盤。正中心像前安一盤。西北角安一盤。正北門安一盤。從月八日至十五日。日日獻食如果子法。如其不得日日獻者。取月三日若月五日若月七日。應獻果子。其月八日十三日十四日十五日。應獻食供養。若能月一日至十五日。日日相續。供養果食種種諸物香華等者。最勝第一。十六日已去。直以香華供養誦咒。乃
【現代漢語翻譯】 現代漢語譯本 晚上六點。每個時辰分別誦咒一百零八遍，或四十九遍，或三十七遍，持續不斷地受持。一切意外的疾病都會消失。早晨洗凈手臉，漱口完畢后，正面朝東。對著一掬水唸咒三遍，灑在頭頂、面部、身體和心上。這樣重複三遍。所有見到的人都會心生歡喜，所去之處沒有任何障礙。讚歎完畢后，至誠頂禮諸佛、般若菩薩、金剛等，祈求加持，『我某甲（指代誦經者）身』，攝受、護念、哀憫、覆護，賜予『我某甲（指代誦經者）』種種行愿。『我某甲（指代誦經者）』憑藉佛的威神，受持佛頂三昧陀羅尼曼咥𠼝慕陀羅（mantra mudra），曼荼羅（mandala）的功德頂戴受持。』說完這些話后，頂戴恭敬。然後從世尊那裡請求般若波羅蜜數珠（prajnaparamita rosary），接著結數珠印。
數珠印第十
用左手大拇指，捻住無名指的指甲上。小指和中指直立豎起。彎曲食指，捻在中指的上節背部。右手也做同樣的動作。用右手中指捻數珠。結跏趺坐，端正身體而坐。誦唸之前的大佛頂心咒，一千零八十遍或五百四十遍，一個一個地撥動數珠。以及受持釋迦佛頂一切印法。每月初一到初七，獻上八盤飲食和各種水果。從東北角安放一盤食物，正東門安放一盤，東南角安放一盤，正南門安放一盤，西南角安放一盤，正中心佛像前安放一盤，西北角安放一盤，正北門安放一盤。從初八到十五，每天獻上食物如果子等。如果不能每天都獻，就選擇初三、初五或初七獻上果子。初八、十三、十四、十五這幾天，應該獻上食物供養。如果能從初一到十五，每天持續不斷地供養果食、各種物品、香華等，這是最殊勝的。十六日以後，直接用香華供養，誦咒。
【English Translation】 English version At six o'clock in the evening. Recite the mantra one hundred and eight times, or forty-nine times, or thirty-seven times in each period, continuously upholding it. All unexpected illnesses will be eliminated. In the morning, after washing hands and face and rinsing the mouth, face directly east. Chant the mantra three times over a handful of water, and sprinkle it on the top of the head, face, body, and heart. Repeat this three times. All who see this will rejoice, and there will be no obstacles in the places one goes. After praising, sincerely prostrate to all Buddhas, Prajna Bodhisattvas (Bodhisattvas of Wisdom), Vajras (Diamond Beings), etc., and request their blessings, saying, 'Protect and support my, so-and-so's (referring to the one reciting the sutra), body, have compassion, and cover me with protection, grant me, so-and-so (referring to the one reciting the sutra), various vows and practices. I, so-and-so (referring to the one reciting the sutra), relying on the Buddha's majestic power, uphold the Buddha's Crown Samadhi Dharani Mantra Mudra (mantra mudra), and the merits of the Mandala (mandala) are upheld with reverence.' After saying these words, respectfully place it on the head. Then, request the Prajnaparamita Rosary (prajnaparamita rosary) from the World Honored One, and then form the Rosary Mudra.
The Tenth Mudra: Rosary Mudra
Use the thumb of the left hand to press on the nail of the ring finger. The little finger and middle finger are held straight up. Bend the index finger and press it on the upper joint of the back of the middle finger. The right hand does the same. Use the middle finger of the right hand to turn the rosary beads. Sit in the lotus position, keeping the body upright. Recite the Great Buddha Crown Heart Mantra one thousand and eighty times or five hundred and forty times, turning one bead at a time. And uphold all the mudras of Shakyamuni Buddha's Crown. From the first day to the seventh day of each month, offer eight trays of food and various fruits. Place one tray of food in the northeast corner, one at the east gate, one in the southeast corner, one at the south gate, one in the southwest corner, one in front of the image in the center, one in the northwest corner, and one at the north gate. From the eighth to the fifteenth of the month, offer food and fruits every day. If one cannot offer every day, choose the third, fifth, or seventh day of the month to offer fruits. On the eighth, thirteenth, fourteenth, and fifteenth days of the month, offer food as offerings. If one can continuously offer fruits, food, various items, incense, flowers, etc., from the first to the fifteenth of the month, it is the most excellent. After the sixteenth, offer only incense and flowers while reciting the mantra.
至月盡。月月如是。善男子作數珠者。用金銀赤銅水精琉璃沉水檀香青蓮子瓔珞子。佛告諸比丘。如上所說諸數珠中水精第一。
佛頂頭印第十一
準前佛頂身印。唯改二頭指。㧙在中指后。頭相拄。用破一切外道法及諸鬼神咒術等法。悉皆除破一切橫障。一切難事悉皆消散。隨所住處。有諸惡獸毒蟲等難。咒白芥子和灰。一百八遍。向東北角咒三遍已。一散芥子。如是八方逐日轉散。所有毒蟲悉皆消滅。次作佛頂轉法輪印。
佛頂轉法輪印咒第十二
準前佛頂身印。唯改二頭指直豎。捻二中指甲下咒曰。
唵(一)斫迦啰(二合)(二)余宕(大忘反)雞(三)瞋馱尼(四)嗚𤙖(二合)打-丁+(姊-女)莎訶(六)
若有受持此法輪印陀羅尼者。一切諸法三昧陀羅尼。法自在力速得成就。令佛正法久住世間。常行菩薩摩訶薩道。起大慈心教化眾生。修一切善法斷一切惡法。是名轉法輪。滅除一切罪。一闡提等皆悉消滅。次作金輪印。
帝殊啰施金輪印咒第十三
二小指豎頭相拄。二無名指屈中節。頭側相拄。並豎二大指。捻無名指頭。二中指豎頭側相拄。屈二頭指。曲捻中指上節背。頭指來去。二肘頭相著。即說咒曰。
唵(一)浮嚕那(
【現代漢語翻譯】 現代漢語譯本：直到月末，每個月都這樣做。善男子製作念珠，可以用金、銀、赤銅、水晶、琉璃、沉水檀香、青蓮子、瓔珞子。佛告訴眾比丘，如上所說的各種念珠中，水晶念珠最為殊勝。
佛頂頭印第十一
依照之前的佛頂身印，只是改變兩個食指，反扣在中指之後，指尖相抵。用以破除一切外道之法以及各種鬼神咒術等法，全部都能破除一切橫逆障礙，一切困難之事全部都能消散。在所居住的地方，如果有各種惡獸毒蟲等災難，用咒語加持過的白芥子和灰，唸誦一百零八遍，向東北角唸誦三遍后，散播芥子。像這樣向八方逐日輪流散播，所有的毒蟲全部都會消滅。接下來做佛頂轉法輪印。
佛頂轉法輪印咒第十二
依照之前的佛頂身印，只是改變兩個食指，使其直立，按壓在中指的指甲下方，唸誦咒語：
唵(om)(1) 斫迦啰(cakra)(二合)(2) 余宕(yu dang)(大忘反)雞(ji)(3) 瞋馱尼(cintamani)(4) 嗚𤙖(hum phat)(二合)打-丁+(姊-女) 莎訶(svaha)(6)
如果有人受持這個法輪印陀羅尼，一切諸法三昧陀羅尼，法自在力迅速就能成就，使佛的正法長久住世，常行菩薩摩訶薩道，發起大慈悲心教化眾生，修一切善法，斷一切惡法，這叫做轉法輪，滅除一切罪，即使是一闡提(icchantika，斷善根的人)等罪業都能全部消滅。接下來做金輪印。
帝殊啰施金輪印咒第十三
兩個小指豎立，指尖相抵。兩個無名指彎曲中節，指尖側面相抵。並豎起兩個大拇指，按壓無名指指尖。兩個中指豎立，指尖側面相抵。彎曲兩個食指，彎曲按壓在中指上節的背面，食指來回移動。兩個肘部相靠。然後唸誦咒語：
唵(om)(1) 浮嚕那(bharuna)(梵天)
【English Translation】 English version: Until the end of the month. Do this every month. A good man making prayer beads can use gold, silver, red copper, crystal, lapis lazuli, sinking agarwood, blue lotus seeds, and瓔珞子(瓔珞子, types of beads)。The Buddha told the Bhikshus (比丘, monks): Among all the prayer beads mentioned above, crystal beads are the most excellent.
The Eleventh Mudra of the Buddha's Crown Head
Following the previous Mudra of the Buddha's Crown Body, only change the two index fingers. Hook them behind the middle fingers, with the tips touching each other. Use this to destroy all heretical doctrines and all kinds of mantras of ghosts and spirits. It can completely eliminate all unexpected obstacles, and all difficult matters will be completely dispelled. Wherever you reside, if there are disasters such as ferocious beasts and poisonous insects, chant over white mustard seeds and ashes 108 times. After chanting three times towards the northeast corner, scatter the mustard seeds. Scatter them in this way towards the eight directions day by day. All poisonous insects will be eliminated. Next, make the Mudra of the Buddha's Crown Turning the Dharma Wheel.
The Twelfth Mantra of the Mudra of the Buddha's Crown Turning the Dharma Wheel
Following the previous Mudra of the Buddha's Crown Body, only change the two index fingers, making them stand straight. Press them down on the nails of the two middle fingers and chant the mantra:
唵(om)(1) 斫迦啰(cakra)(two combined syllables)(2) 余宕(yu dang)(large reversed sound)雞(ji)(3) 瞋馱尼(cintamani)(4) 嗚𤙖(hum phat)(two combined syllables)打-丁+(姊-女) 莎訶(svaha)(6)
If someone upholds this Dharani (陀羅尼, mantra) of the Mudra of the Dharma Wheel, all Samadhis (三昧, concentration) and Dharanis of all Dharmas (法, teachings), the power of Dharma's freedom will be quickly achieved, enabling the Buddha's true Dharma to abide in the world for a long time, constantly practicing the path of Bodhisattva Mahasattvas (菩薩摩訶薩, great enlightened beings), arousing great compassion to teach and transform sentient beings, cultivating all good Dharmas, and cutting off all evil Dharmas. This is called turning the Dharma Wheel, eliminating all sins, and even the sins of an Icchantika (一闡提, those who have severed their roots of goodness) will be completely eliminated. Next, make the Golden Wheel Mudra.
The Thirteenth Mantra of the Golden Wheel Mudra of帝殊啰施(deshura shi)
The two little fingers stand upright, with the tips touching each other. The two ring fingers bend at the middle joints, with the sides of the tips touching each other. Raise the two thumbs together, pressing the tips of the ring fingers. The two middle fingers stand upright, with the sides of the tips touching each other. Bend the two index fingers, bending and pressing them on the back of the upper joints of the middle fingers, moving the index fingers back and forth. The two elbows touch each other. Then say the mantra:
唵(om)(1) 浮嚕那(bharuna)(Brahma)
二)嗚𤙖(三)莎訶(四上)
若能受持此印咒者。悉能滅除一切罪障。誦咒滿四十萬遍。所往之處皆悉歡喜。一切賊難皆悉退散。
又帝殊羅施金輪佛頂心法印咒第十四
準阿彌陀佛轉法輪印。唯改兩手頭指中指。無名指皆曲豎二大指小指。印當心上(擬更勘)。
咒曰。
唵𤙖(一)毗藍毗藍(二)嗚𤙖打-丁+(姊-女)莎訶(四)
金輪佛頂像法
欲畫其像。取凈白疊若凈絹布。闊狹任意。不得截割。于其疊上畫世尊像。身真金色著赤袈裟。戴七寶冠作通身光。手作母陀羅。結跏趺坐七寶莊嚴蓮華座上。其華座下豎著金輪。其金輪下畫作寶池。繞池四邊作鬱金華。及四天王各隨方立。其下左邊。畫作文殊師利菩薩。身皆白色頂背有光。七寶瓔珞寶冠天衣。種種莊嚴乘于師子。右邊畫作普賢菩薩。莊嚴如前。乘于白象于其師子。白象中間畫大般若。菩薩之像。面有三目。莊嚴如前。手把經匣端身而坐。于佛頂上空中。畫作五色云蓋。其蓋左右有凈居天。雨七寶華。
爾時會中。復有無量諸大菩薩。四道果人。及諸緣覺。並諸天眾一切鬼神諸仙外道。皆悉雲集。各獻神咒皆言。我曾過去諸佛所說神咒。我皆受持。或言我從十恒河沙佛。所說咒我皆受
【現代漢語翻譯】 現代漢語譯本 二) 嗚𤙖 (wū hōng) (三) 莎訶 (suō hē) (四上)
若能受持此印咒者，悉能滅除一切罪障。誦咒滿四十萬遍，所往之處皆悉歡喜，一切賊難皆悉退散。
又 帝殊羅 (dì shū luó) 施金輪佛頂心法印咒第十四
準 阿彌陀佛 (Āmítuó Fó) 轉法輪印。唯改兩手頭指中指，無名指皆曲豎二大指小指。印當心上 (擬更勘)。
咒曰：
唵𤙖 (ōng hōng) (一) 毗藍毗藍 (pí lán pí lán) (二) 嗚𤙖[打-丁+(姊-女)] (wū hōng) (三) 莎訶 (suō hē) (四)
金輪佛頂像法
欲畫其像，取凈白疊若凈絹布，闊狹任意，不得截割。于其疊上畫 世尊 (Shìzūn) 像，身真金色著赤袈裟，戴七寶冠作通身光，手作母陀羅 (mǔ tuó luó)，結跏趺坐七寶莊嚴蓮華座上。其華座下豎著金輪，其金輪下畫作寶池，繞池四邊作 鬱金 (yù jīn) 華，及四天王各隨方立。其下左邊，畫作文殊師利菩薩 (Wénshūshīlì Púsà)，身皆白色頂背有光，七寶瓔珞寶冠天衣，種種莊嚴乘于師子。右邊畫作 普賢菩薩 (Pǔxián Púsà)，莊嚴如前，乘于白象于其師子。白象中間畫 大般若 (Dà Bōrě) 菩薩之像，面有三目，莊嚴如前，手把經匣端身而坐。于 佛 (Fó) 頂上空中，畫作五色云蓋。其蓋左右有 凈居天 (Jìngjūtiān)，雨七寶華。
爾時會中，復有無量諸大菩薩，四道果人，及諸緣覺，並諸天眾一切鬼神諸仙外道，皆悉雲集。各獻神咒皆言：『我曾過去諸佛所說神咒，我皆受持。』或言：『我從十恒河沙佛，所說咒我皆受。』
【English Translation】 English version Two) Wū hōng (sound of the mantra) (three) Suō hē (mantra ending) (four up)
If one can receive and uphold this mudra and mantra, they will be able to eliminate all sins and obstacles. Reciting the mantra forty hundred thousand times will bring joy wherever they go, and all difficulties from thieves will be dispelled.
Also, the fourteenth Dhāraṇī of the Golden Wheel Buddha-Crown Mind-Seal, bestowed by Dīśūra (name of a deity).
It follows the Dharma-Wheel Mudra of Amitābha Buddha (Buddha of Infinite Light). Only the index and middle fingers of both hands are changed, with the ring fingers bent and raised, and both thumbs and little fingers upright. The mudra is placed at the heart (to be further examined).
The mantra says:
Oṃ hōng (sound of the mantra) (one) Pí lán pí lán (two) Wū hōng (sound of the mantra) (three) Suō hē (mantra ending) (four)
Iconography of the Golden Wheel Buddha-Crown
To paint the image, take clean white silk or clean silk cloth, of any width or narrowness, and do not cut it. On the silk, paint the image of the World-Honored One (Buddha), with a body of true golden color, wearing a red kasaya (monk's robe), and wearing a seven-jeweled crown, radiating light throughout the body. The hands form a mudra (symbolic gesture), seated in the lotus position on a lotus seat adorned with seven treasures. Below the lotus seat, a golden wheel is placed upright. Below the golden wheel, paint a treasure pond, with turmeric flowers around the four sides of the pond, and the Four Heavenly Kings standing in their respective directions. Below on the left, paint Mañjuśrī Bodhisattva (Bodhisattva of Wisdom), with a white body and light behind the head and back, adorned with seven-jeweled necklaces, a jeweled crown, and heavenly garments, riding a lion. On the right, paint Samantabhadra Bodhisattva (Bodhisattva of Universal Virtue), adorned as before, riding a white elephant. Between the lion and the white elephant, paint the image of the Great Prajñā (Great Wisdom) Bodhisattva, with three eyes on the face, adorned as before, holding a scripture box and sitting upright. Above the Buddha's head in the air, paint a five-colored cloud canopy. To the left and right of the canopy are Pure Abode Heavens (devas of the Pure Abodes), raining seven-jeweled flowers.
At that time in the assembly, there were also countless great Bodhisattvas, people of the four stages of enlightenment, Pratyekabuddhas (Solitary Buddhas), as well as all the heavenly beings, all the ghosts and spirits, all the immortals and heretics, all gathered together. Each offered divine mantras, saying: 'I have received and upheld the divine mantras spoken by all the Buddhas in the past.' Or saying: 'I have received all the mantras spoken by the Buddhas of ten Ganges sands.'
持。或言二十或言三十乃至或言。百恒河沙佛所說咒。我皆受持。是諸眾等各白佛言。世尊我等今欲各誦神咒。惟愿世尊聽我等說。爾時世尊默然聽許。時諸菩薩諸天鬼神。諸龍王等。隨其所應。各誦先世所習神咒。其所誦咒。各現咒神。側塞虛空中無間隙。爾時觀世音菩薩。起大慈悲。偏袒右肩頂禮佛足。白佛言世尊。我曾過去于諸佛所得陀羅尼。我今欲說。愿佛聽許。爾時世尊讚歎觀世音菩薩。善哉善哉。汝大慈悲欲說神咒。今正是時。
爾時觀世音菩薩。即現何耶揭哩婆身(唐云馬頭)。說神咒時。即現咒神映蔽於前。一切菩薩諸天神等所現咒神。悉令不現。如以硙石蓋於井上。唯觀世音菩薩一切持咒。眾聖中王獨顯自在。
爾時世尊起大慈悲。即于頂上肉髻相中。放五色光。遍照十方一切世界。于虛空中游旋如蓋。其光明中有菩薩。名帝殊啰施。結加趺坐放大光明。身支節中各出火焰。口說神咒。多者名曰大佛頂咒。少者名為小佛頂咒。說如是等種種咒法。並作印法。帝殊啰施說此咒等。現威神時。映蔽於前何耶揭哩婆身。及咒神悉不復現。
爾時觀世音菩薩。頂禮佛足白佛言世尊。奇哉希有。世尊威神。我於一切持咒中王。更無有上。世尊慈悲頂上放光。光明中出帝殊啰施菩薩。滅我所
【現代漢語翻譯】 現代漢語譯本： 『持。或者說二十，或者說三十，乃至或者說一百恒河沙數佛（指數量極多的佛）所說的咒語，我都受持。』這些大眾各自對佛說：『世尊，我們現在想要各自誦唸神咒，惟愿世尊允許我們說。』 這時，世尊默然允許。當時，各位菩薩、諸天、鬼神、諸龍王等，隨著各自的情況，各自誦唸前世所學習的神咒。他們所誦唸的咒語，各自顯現咒神，充塞虛空之中沒有間隙。 這時，觀世音菩薩（Avalokiteśvara，佛教中一位重要的菩薩，代表慈悲）生起大慈悲心，偏袒右肩，頂禮佛足，對佛說：『世尊，我過去曾在諸佛處所得的陀羅尼（dhāraṇī，總持法門），我現在想要說，愿佛聽許。』 這時，世尊讚歎觀世音菩薩：『善哉善哉！你大慈悲，想要說神咒，現在正是時候。』 這時，觀世音菩薩即現何耶揭哩婆身（Hayagrīva，馬頭明王，觀音菩薩的化身之一），（唐朝翻譯為馬頭）。在說神咒時，即現咒神，映蔽於前，一切菩薩、諸天神等所現的咒神，全部令其不現。如同用磨石蓋在井上一樣，只有觀世音菩薩，在一切持咒的眾聖中，如王一般獨自顯現自在。 這時，世尊生起大慈悲心，即從頂上的肉髻相（uṣṇīṣa，佛頂上的肉髻，是佛的三十二相之一）中，放出五色光，遍照十方一切世界，在虛空中游旋如傘蓋。其光明中有菩薩，名叫帝殊啰施（Tejorāśi，光明聚菩薩），結跏趺坐，放大光明，身體的各個關節中各出火焰，口說神咒。多者名叫大佛頂咒，少者名叫小佛頂咒。說如此等等的種種咒法，並作印法。帝殊啰施說此咒等，顯現威神時，映蔽於前，何耶揭哩婆身及咒神全部不再顯現。 這時，觀世音菩薩頂禮佛足，對佛說：『世尊，奇哉希有！世尊的威神，我在一切持咒中如王一般，更沒有比這更高的了。世尊慈悲，從頂上放光，光明中出現帝殊啰施菩薩，滅我所……』
【English Translation】 English version: 『I uphold. Some say twenty, some say thirty, even some say a hundred Ganges sands of Buddhas (referring to an extremely large number of Buddhas) have spoken mantras, and I uphold them all.』 These assemblies each said to the Buddha: 『World-Honored One, we now wish to each recite divine mantras, may the World-Honored One allow us to speak.』 At that time, the World-Honored One silently permitted. At that time, the various Bodhisattvas, Devas, ghosts, gods, various Dragon Kings, etc., according to their respective situations, each recited the divine mantras they had learned in previous lives. The mantras they recited each manifested mantra deities, filling the empty space without gaps. At that time, Avalokiteśvara Bodhisattva (Avalokiteśvara, an important Bodhisattva in Buddhism, representing compassion) arose with great compassion, bared his right shoulder, prostrated at the Buddha's feet, and said to the Buddha: 『World-Honored One, I have obtained dhāraṇīs (dhāraṇī, a mnemonic device) from the Buddhas in the past, and I now wish to speak them, may the Buddha permit.』 At that time, the World-Honored One praised Avalokiteśvara Bodhisattva: 『Excellent, excellent! You are greatly compassionate and wish to speak divine mantras, now is the right time.』 At that time, Avalokiteśvara Bodhisattva immediately manifested the Hayagrīva body (Hayagrīva, the Horse-Headed King, one of the manifestations of Avalokiteśvara Bodhisattva), (translated as Horse-Head in the Tang Dynasty). When speaking the divine mantra, the mantra deity immediately appeared, overshadowing all the mantra deities manifested by all the Bodhisattvas, Devas, gods, etc., causing them all to disappear. It was as if a millstone was placed over a well, only Avalokiteśvara Bodhisattva, among all the holy ones who uphold mantras, alone manifested freely like a king. At that time, the World-Honored One arose with great compassion, and from the uṣṇīṣa (uṣṇīṣa, the fleshy protuberance on the crown of the Buddha's head, one of the thirty-two marks of the Buddha) on the top of his head, emitted five-colored light, illuminating all the worlds in the ten directions, revolving in the empty space like a canopy. In that light was a Bodhisattva named Tejorāśi (Tejorāśi, Bodhisattva of the Heap of Light), sitting in the lotus position, emitting great light, with flames coming out of each joint of his body, speaking divine mantras. The longer ones were called the Great Buddha Top Mantra, and the shorter ones were called the Small Buddha Top Mantra. Speaking such various mantra methods, and making mudras. When Tejorāśi spoke these mantras and manifested his divine power, he overshadowed the Hayagrīva body and the mantra deities in front, and they all disappeared. At that time, Avalokiteśvara Bodhisattva prostrated at the Buddha's feet and said to the Buddha: 『World-Honored One, how wondrous and rare! The World-Honored One's divine power, I am like a king among all those who uphold mantras, and there is nothing higher than this. The World-Honored One is compassionate, emitting light from the top of his head, and the Bodhisattva Tejorāśi appeared in the light, extinguishing my...』
現身及咒神。一無遺余。更有何法。能滅世尊帝殊啰施。爾時世尊告觀世音菩薩。我有心咒名曰金輪。最尊為極更無過者。惟佛與佛乃能知之。是咒能滅帝殊啰施並咒等法。汝等應當一心受持生希有想。
爾時世尊。即說金輪陀啰尼印。印如前所說誦者聽者若能至心。隨誦一遍一經于耳。塵沙眾罪若輕若重悉皆消滅。無愿不果速當成佛。此陀羅尼悉能破壞一切諸法。更無有上(此結印咒有人安在此中本無)。
放白光明佛頂印第十五(亦云放十方光印也)
合二小指。豎頭相捻。二無名指相博直豎指頭相去一分。二中指亦爾指頭相去三分。二頭指屈捻中指上節背側。並豎二大指。去中指五分。頭指來去。咒用金輪咒。
又有白光明佛頂印第十六
各豎二小指及二無名指。相博。二中指㧙于無名指上。次曲二食指頭。捻中指上節。並二大指。各捻無名指下節內。舉印著自頂上。頭指來去。咒同前金輪咒。
佛告諸比丘。若國界內滯雨不息。作白光明印。誦大心咒。奉請佛。安置坐華座上。即燒求羅香(唐雲安悉香也)薰陸香。供養佛訖。白雲。我某甲為某事奉請作法。施與眾生種種安隱。愿大慈悲果我所愿。作是語已。取白芥子和鹽。咒一百八遍。及作光明印咒三七遍。攪芥子鹽
【現代漢語翻譯】 現代漢語譯本：顯現真身以及咒語之神，沒有絲毫遺漏。還有什麼方法能夠滅除世尊帝殊啰施（Īśvara，自在天）的咒語呢？ 當時世尊告訴觀世音菩薩：『我有一個心咒，名叫金輪（Cakravartin，轉輪王），最為尊貴，沒有能超過它的。只有佛與佛才能知曉此咒。此咒能夠滅除帝殊啰施以及他的咒語等法。你們應當一心受持，生起稀有之想。』 當時世尊，就說了金輪陀羅尼印。手印如前面所說，誦持者和聽聞者如果能夠至誠用心，隨之誦讀一遍，一經于耳，如塵沙般眾多的罪過，無論輕重，都全部消滅。沒有願望不能實現，迅速成就佛果。此陀羅尼能夠破壞一切諸法，再沒有比它更高的了（這個結印咒有人安放在這裡，原本沒有）。 放白光明佛頂印第十五（也叫放十方光印） 合攏兩個小指，豎起頭相捻。兩個無名指相靠，直豎，指頭相距一分。兩個中指也這樣，指頭相距三分。兩個頭指彎曲，捻在中指上節的背側。並豎起兩個大指，距離中指五分。頭指來回移動。咒語用金輪咒。 又有白光明佛頂印第十六 各豎起兩個小指和兩個無名指，相靠。兩個中指靠在無名指上。然後彎曲兩個食指頭，捻在中指上節。併攏兩個大指，各自捻在無名指下節內。舉起手印放在自己頭頂上。頭指來回移動。咒語同前面的金輪咒。 佛告訴各位比丘：『如果國境內持續下雨不停，就作白光明印，誦持大心咒，奉請佛，安置在蓮花座上。然後燒求羅香（Guggulu，唐朝時稱為安悉香）和薰陸香（Frankincense），供養佛完畢。稟告說：『我某甲爲了某事奉請佛作法，施與眾生種種安穩，愿大慈悲成就我的願望。』說完這些話后，取白芥子和鹽，唸咒一百零八遍，以及作光明印唸咒三七遍，攪拌芥子鹽。
【English Translation】 English version: Manifesting the physical body and the deities of the mantra, without any omission. What other method is there to destroy the mantra of Īśvara (自在天, the Sovereign God) of the World Honored One? At that time, the World Honored One told Avalokiteśvara Bodhisattva: 'I have a heart mantra called the Golden Wheel (Cakravartin, 轉輪王), which is the most尊貴 and unsurpassed. Only Buddhas can know this mantra. This mantra can destroy Īśvara and his mantras and other dharmas. You should wholeheartedly uphold it and generate a sense of rarity.' At that time, the World Honored One then spoke the Golden Wheel Dharani Mudra. The mudra is as described earlier. If those who recite and those who hear can sincerely and attentively recite it once, passing through the ear, the numerous sins like dust and sand, whether light or heavy, will all be eliminated. No wish will not be fulfilled, and Buddhahood will be quickly attained. This dharani can destroy all dharmas, and there is nothing higher than it (this mudra and mantra have been placed here by someone, but it was not originally there).' The Fifteenth Mudra of the White Light Buddha Crown (also called the Mudra of Releasing Light in Ten Directions) Join the two little fingers, erect and touch the tips. The two ring fingers lean against each other, erect and straight, with the tips of the fingers separated by one fen (approximately 3mm). The two middle fingers are also like this, with the tips of the fingers separated by three fen (approximately 9mm). Bend the two index fingers and press them against the back of the upper joint of the middle fingers. Erect the two thumbs, five fen (approximately 15mm) away from the middle fingers. Move the index fingers back and forth. The mantra used is the Golden Wheel Mantra. Also, the Sixteenth Mudra of the White Light Buddha Crown Erect the two little fingers and the two ring fingers, leaning against each other. The two middle fingers lean on the ring fingers. Then bend the tips of the two index fingers and press them against the upper joint of the middle fingers. Join the two thumbs, each pressing against the inner side of the lower joint of the ring fingers. Raise the mudra and place it on top of your head. Move the index fingers back and forth. The mantra is the same as the previous Golden Wheel Mantra. The Buddha told the bhikshus: 'If there is continuous rain within the country that does not stop, make the White Light Mudra, recite the Great Heart Mantra, invite the Buddha, and place him on a lotus seat. Then burn Guggulu incense (求羅香, known as 安悉香 in the Tang Dynasty) and Frankincense (薰陸香), and after offering to the Buddha, report: 'I, so-and-so, invite the Buddha to perform the dharma for a certain matter, bestowing various kinds of peace and stability upon sentient beings. May great compassion fulfill my wishes.' After saying these words, take white mustard seeds and salt, chant the mantra one hundred and eight times, and make the Light Mudra and chant the mantra thirty-seven times, stirring the mustard seeds and salt.'
。安一火爐。左手執金剛杵。並執數珠。右手捉白芥子。咒一遍一投火中。如是數滿一千八遍。其雨即止。像面向北咒師向南。露地作法。如其不止即示現威儀。頂上著緋。以黃繒纏右繞劍一口。正當像前豎刀二口。兩邊亦豎。一邊各二。如前所作白芥子法。一百八遍訖。右手執劍繞像三匝。行道誦咒相續不絕。還至本處。面向東北角。以劍隨日。頭上急轉。轉三匝已。向東北擬。四角四方皆亦如是。于夜分時咒五炬火。以白芥子打其炬火。滿三七遍。以一炬火頭上右轉。轉三匝竟向東擲之。南西北方皆亦如是。其後一炬頭向地轉。轉三匝竟刺于地上。更轉三匝向空上擲。作是法時相續誦咒。其雨即止。
復有作法。以種種華散佛像上。然後收華舉著凈處。若滯雨時取前舉華。咒華一遍一投火中。如是數滿一千八遍若一萬遍。其雨即止。
和白芥子作法。
復有作法。取一新瓦瓨可受二升。瓨上畫作一須菩提。出家形像頭戴華冠。作怒神面怒眼大瞋。將此畫瓨出著露地。如前所說白芥子法。其雨即止。
又有作法。舍下露地。和香牛糞作一水壇。縱廣四肘。于其壇中。牛糞和泥作一龍形。龍尾頭向西。咒白芥子打其泥龍。一咒一打一百八遍。以紫檀橛釘龍項上。其雨即止如上一一作法之時。
【現代漢語翻譯】 現代漢語譯本： 安置一個火爐。左手拿著金剛杵（vajra，一種法器），並拿著念珠。右手拿著白芥子，每念一遍咒語就往火中投一次。這樣念滿一千零八遍，雨就會停止。佛像面向北方，咒師面向南方，在露天地方進行。如果雨還不停止，就示現威儀，頭頂上戴著紅色頭巾，用黃色絲綢纏繞一把劍，向右纏繞，把劍豎立在佛像前，再在佛像前豎立兩把刀，兩邊也各豎立兩把。像之前所做的白芥子法一樣，念滿一百零八遍后，右手拿著劍繞佛像三圈，行走誦咒，相續不斷。回到原來的地方，面向東北角，用劍隨著太陽，在頭上急速旋轉。旋轉三圈后，向東北方擬刺。四個角和四個方向都這樣做。在夜裡，唸咒加持五個火炬，用白芥子打火炬，滿二十一遍。用一個火炬在頭上向右旋轉，旋轉三圈後向東方投擲。南方、西方、北方都這樣做。然後將一個火炬頭朝下旋轉，旋轉三圈后刺在地上。再旋轉三圈向空中投擲。做這個法事的時候，要相續不斷地誦咒，雨就會停止。
還有一種做法，用各種各樣的花散在佛像上，然後把花收起來放在乾淨的地方。如果遇到連綿陰雨的時候，取出之前收起來的花，念一遍咒語就往火中投一次。這樣念滿一千零八遍或者一萬遍，雨就會停止。
和白芥子一起進行。
還有一種做法，取一個新的瓦罐，可以裝二升。在瓦罐上畫一個須菩提（Subhuti，佛陀的弟子），畫出家人的形象，頭上戴著華麗的頭冠，畫成憤怒的神的面容，怒目圓睜，非常憤怒。把這個畫好的瓦罐放在露天的地方，像之前所說的白芥子法一樣，雨就會停止。
還有一種做法，在空曠的露天地方，用香和牛糞混合做一個水壇，縱橫四肘。在水壇中，用牛糞和泥土做一個龍的形狀，龍尾朝西，龍頭朝東。唸咒加持白芥子，打泥龍，念一遍咒語打一下，打一百零八遍。用紫檀木橛釘在龍的脖子上，雨就會停止。像上面所說的一一做法的時候。
【English Translation】 English version: Set up a brazier. Hold a vajra (a ritual implement symbolizing firmness of spirit and spiritual power) in your left hand, along with prayer beads. Hold white mustard seeds in your right hand, and after reciting a mantra once, throw a seed into the fire. Repeat this until you have completed one thousand and eight recitations, and the rain will stop. The statue should face north, and the mantra practitioner should face south, performing the ritual in an open space. If the rain does not stop, then display a dignified appearance, wearing a scarlet cloth on your head, and wrap a sword with yellow silk, coiling it to the right. Place the sword upright in front of the statue, and also erect two knives in front of the statue, with two more on each side. Perform the white mustard seed ritual as before, reciting the mantra one hundred and eight times. Then, holding the sword in your right hand, circle the statue three times, continuously chanting the mantra without interruption. Return to the original place, facing the northeast corner, and rapidly rotate the sword above your head, following the sun. After rotating it three times, aim the sword towards the northeast. Repeat this in all four corners and four directions. At night, consecrate five torches with mantras, and strike the torches with white mustard seeds, twenty-one times in total. Rotate one torch above your head to the right, three times, and then throw it towards the east. Repeat this in the south, west, and north. Then, rotate one torch with its head facing the ground, three times, and then stab it into the ground. Rotate it three more times and throw it into the air. While performing this ritual, continuously chant the mantra, and the rain will stop.
There is also another method: scatter various flowers on the Buddha statue, then collect the flowers and place them in a clean place. If it is raining continuously, take the previously collected flowers, and after reciting a mantra once, throw a flower into the fire. Repeat this until you have completed one thousand and eight recitations or ten thousand recitations, and the rain will stop.
Perform the ritual with white mustard seeds.
There is also another method: take a new earthenware pot that can hold two 'sheng' (升, a unit of volume). Draw a Subhuti (one of the Buddha's principal disciples), in the form of a renunciant, wearing a flowered crown on the pot. Draw an angry deity face with furious eyes, appearing very wrathful. Take this painted pot and place it in an open space. Perform the white mustard seed ritual as described before, and the rain will stop.
There is also another method: in an open space, mix fragrant substances and cow dung to create a water altar, four 'zhou' (肘, a unit of length) in length and width. Within the altar, use cow dung and mud to create the shape of a dragon, with its tail facing west and its head facing east. Consecrate white mustard seeds with mantras and strike the mud dragon, reciting a mantra and striking it once, one hundred and eight times. Drive a purple sandalwood stake into the dragon's neck, and the rain will stop. When performing each of the above methods.
先作白光明印。頭頂上著。誦咒七遍。右轉手印咒三七遍。手印向右髆前著。翹左足立。面向左邊作大瞋顏。高聲殺(史賣反)喝。復轉金剛。向四方擬打一切風雨。隨打皆止。
若那斫迦羅印咒第十七(唐云智輪)
先豎二中指頭相拄。屈二無名指。各㧙中指中節背。頭離一寸二分。以二頭指。各壓二無名指上節背。頭離中指甲三分。屈二小指在掌中。以二大指。各捻中指上節內。合腕。陀羅尼曰。
唵(一)結知(二合)伽(去音)陀(二)𤙖(去聲)泮(三破吒反此陀羅尼第二句內知字半聲呼之)
此印陀羅尼。若說法時。預前禮拜一切三寶。請加被已。作印至心。誦陀羅尼一百八遍或千八遍。然後說法。即得無畏樂說無礙。若人噁心論議。難者自然屈伏。又以此印印佛輪座。咒一百八遍。然後請佛安置座上。一切魔軍無不歸伏。大壇會中皆用此印。
若奴瑟你(二合)沙印咒第十八(唐云智頂)
準前唯改二頭指頭。各捻中指甲上。指頭各與中指頭齊。陀羅尼曰。
唵(一)摩摩摩摩(二)𤙖(去音)你(三)
此印陀羅尼。能誦持者得最上智。生生不失。
迦黎沙舍尼印咒第十九(唐云滅罪)
準前唯改二頭指。各側博中指上節側。頭離一
【現代漢語翻譯】 現代漢語譯本： 先結白光明印（一種手印），置於頭頂。誦咒七遍。右轉手印，誦咒二十一遍（三七遍）。手印向右肩前放置。翹起左腳站立。面向左邊，作出憤怒的表情。高聲喊『殺（shā）喝』。再轉金剛印，向四方比劃，做出擊打的姿勢，以驅散一切風雨。隨著擊打，風雨便會停止。
若那斫迦羅印咒第十七（唐云智輪，意為智慧之輪）： 先豎起兩中指，指頭相拄。屈起兩無名指，各自抵在中指的中節背部，指頭離開一寸二分。用兩食指，各自壓在兩無名指的上節背部，指頭離開中指指甲三分。屈起兩小指，放在掌中。用兩大拇指，各自捏在中指的上節內側。合攏手腕。陀羅尼（咒語）如下： 『唵(ōng) 結知(jié zhī，二合)伽(qié，去音)陀(tuó) 𤙖(wèng，去聲) 泮(pàn，破吒pō zhà反，此陀羅尼第二句內「知」字半聲呼之)』 此印和陀羅尼，如果在說法時使用，預先禮拜一切三寶，祈請加持后，結此手印，至心誦持陀羅尼一百零八遍或一千零八遍，然後說法，就能得到無畏的辯才，說法無礙。如果有人惡意辯論，刁難者自然會屈服。又可以用此印印在佛輪座上，咒一百零八遍，然後請佛安置在座上，一切魔軍無不歸順。大型壇場法會中都使用此印。
若奴瑟你(nǔ sè nǐ，二合)沙印咒第十八（唐云智頂，意為智慧之頂）： 與前一個手印相似，只是改變兩食指的指頭，各自捏在中指的指甲上，指頭與中指指頭對齊。陀羅尼如下： 『唵(ōng) 摩摩摩摩(mó mó mó mó) 𤙖(wèng，去音) 你(nǐ)』 此印和陀羅尼，能夠誦持的人，能得到最上智慧，生生世世都不會失去。
迦黎沙舍尼印咒第十九（唐云滅罪，意為消除罪業）： 與前一個手印相似，只是改變兩食指，各自側面貼在中指的上節側面，指頭離開一點。
【English Translation】 English version: First, form the White Light Brightness Mudra (a hand gesture). Place it on the top of the head. Recite the mantra seven times. Rotate the hand gesture to the right, reciting the mantra twenty-one times (three times seven). Place the hand gesture in front of the right shoulder. Stand on the left foot, raised. Face to the left, making a great angry expression. Shout loudly 'Sha (史賣反 shǐ mài fǎn) He'. Then turn the Vajra Mudra, gesturing in all four directions as if striking, to dispel all wind and rain. As you strike, the wind and rain will cease.
If the Jnana Chakra Mudra Mantra Seventeenth (Tang name: Zhi Lun, meaning Wheel of Wisdom): First, raise the two middle fingers, with the tips touching each other. Bend the two ring fingers, each pressing against the back of the middle joint of the middle fingers, with the tips one inch and two fen (寸二分) apart. Use the two index fingers, each pressing on the upper joint back of the two ring fingers, with the tips three fen (三分) away from the middle finger nails. Bend the two little fingers into the palms. Use the two thumbs, each pinching the inner side of the upper joint of the middle fingers. Join the wrists. The Dharani (mantra) says: 'Om (唵) Jiezhi (結知, two combined) Qie (伽, departing tone) Tuo (陀) Weng (𤙖, departing tone) Pan (泮, po zha 反 pō zhà fǎn, in the second sentence of this Dharani, pronounce the word 'Zhi' in a half-voice)' This mudra and dharani, if used when expounding the Dharma, first prostrate to all the Three Jewels, requesting their blessings, then form this mudra, sincerely reciting the dharani one hundred and eight times or one thousand and eight times, and then expound the Dharma, you will obtain fearless eloquence and unimpeded Dharma speaking. If someone argues maliciously, the challenger will naturally be subdued. Also, you can use this mudra to imprint on the Buddha's wheel seat, chanting the mantra one hundred and eight times, and then invite the Buddha to be seated on the seat, all the demon armies will submit. This mudra is used in large altar assemblies.
If the Usnisa Mudra Mantra Eighteenth (Tang name: Zhi Ding, meaning Wisdom Top): Similar to the previous mudra, only change the tips of the two index fingers, each pinching the nails of the middle fingers, with the tips of the fingers aligned with the tips of the middle fingers. The Dharani says: 'Om (唵) Mamo Mamo (摩摩摩摩) Weng (𤙖, departing tone) Ni (你)' Those who can recite and uphold this mudra and dharani will obtain the highest wisdom and will not lose it in life after life.
Kali Sasanī Mudra Mantra Nineteenth (Tang name: Mie Zui, meaning Eradication of Sins): Similar to the previous mudra, only change the two index fingers, each pressing sideways against the side of the upper joint of the middle fingers, with the tips slightly apart.
寸。離二大指頭四分。陀羅尼曰。
唵(一)迦黎舍你阇(二)
此印陀羅尼。若善男子善女人。至心作印誦陀羅尼。隨誦一遍。百千萬億俱致那由他恒河沙劫。四重五逆一闡提罪一切罪障悉皆消滅。若能一生。日日常誦千遍萬遍。能令行者。無始以來一切罪障悉皆消滅。
阿跋啰質多印咒第二十(唐云無能勝也)
準前唯改二頭指。頭離二大指頭三分。陀羅尼曰。
唵(一)阿跋啰(二合)質提(二)𤙖(上)㧊(三)
此印陀羅尼。若善男女能誦持者。王賊鬼神一切險難不能為害。若欲受持上四法者。于閑靜處當作水壇。縱廣四肘種種莊嚴。于道場中安置佛像。若佛舍利種種供養。像前胡跪至心誦咒。滿千八遍若滿萬遍。日日如是滿十萬遍乃至百萬。果愿不虛。
釋迦牟尼佛懺悔法印咒第二十一
左右頭指無名指小指等。並向下相叉。豎二中指頭相拄。二大指相鉤右壓左。左右大指頭附右頭指側。咒曰。
那(上音)無(上音)薩婆腎若耶(一)唵(二)三婆悉底(二合)稽(三)莎訶(四)
是法印咒。能除一切三業罪障。滅諸四重五逆等罪。皆悉除滅。
佛頂刀印咒第二十二
左右八指叉入掌內。右押左。直豎二中指頭相拄。合
腕咒曰。
唵(一)渴伽啰末拏(二)缽啰末陀那姿(次也反三)搗馱(去音)耶(四)莎訶(五)
諸比丘若作此印誦前大咒。若人身上患鬼神病。以印打頭胸背。隨其病處以印刺捺。復咒白芥子。打病者頭面心胸。復以手捉白芥子。于頭上心胸肩背上。右轉摩之。日夜四時五時。燒安悉香。繞身右轉及薰鼻孔。七日之中作法即差。若天魔鬼神難發遣者。如前作四肘壇。準如前法。獻八盤食燈十六盞。四角各一。四門各二。中心佛坐四角各一。下燈之時。皆隨日轉不得逆行。結界奉請如前不異。教令病人。清凈灑浴著凈衣服。近壇西門。令于咒師左邊坐竟。咒師與其香爐。燒香發願禮拜。如前作芥子法一百八遍。即取一碗醋飯一碗甜漿水一碗冰水。取其飯碗。于病人頭上心胸身上。右輪旋轉咒三七遍。以碗暫著病人頭上。令一人目前。擎一凈器。以碗中飯。瀉凈器內。餘二碗亦爾。咒師受取凈器三物。攪令相和。頭上繞身轉三匝已。遣人急送瀉西南上。勿令回顧。此送食法。初夜五更二度為之。七日作法。至第四日種種飲食果子供養。西門安凈寶火爐。燒于凈柴。至心奉請釋迦文佛。於火爐中坐蓮華上。當取乳酪酥蜜飲食果子胡麻人油等。咒三七遍。各取少許。咒一遍一擲火中。滿一百八遍。晝夜三時
【現代漢語翻譯】 現代漢語譯本： 腕咒曰：
唵(一) 渴伽啰末拏（武器）(二) 缽啰末陀那姿（摧毀者）(次也反三) 搗馱（擊打）(去音)耶(四) 莎訶（成就）(五)
諸位比丘，如果結此手印，誦唸前面的大神咒。如果有人身上患了鬼神病，用手印拍打他的頭、胸、背，根據他生病的部位，用手印刺按。再念咒加持白芥子，打病人的頭面、心胸。再用手拿著白芥子，在他的頭頂、心胸、肩膀、背上，順時針方向摩擦。日夜四個時辰或五個時辰，焚燒安悉香，繞著身體順時針方向旋轉，並且用香薰他的鼻孔。七天之內依法施行，病就會痊癒。如果遇到天魔鬼神難以驅遣的情況，像前面一樣設定四肘的壇場，按照前面的方法，獻上八盤食物，點燃十六盞燈，四個角各一盞，四個門各兩盞，中心佛像處一盞，四個角各一盞。點燈的時候，都要順著太陽執行的方向，不能逆行。結界和奉請的方法和前面一樣，沒有不同。教導病人，清凈地沐浴，穿上乾淨的衣服，靠近壇場的西門，讓他坐在咒師的左邊。咒師給他香爐，燒香發願禮拜。像前面一樣，用芥子施法一百零八遍。然後取一碗醋飯、一碗甜漿水、一碗冰水。拿起飯碗，在病人的頭頂、心胸、身上，順時針方向旋轉，唸咒三七遍。把碗暫時放在病人的頭上，讓一個人在前面拿著一個乾淨的容器，把碗里的飯倒進乾淨的容器里。其餘兩碗也這樣做。咒師接過裝有這三種東西的乾淨容器，攪拌均勻，在頭上繞著身體轉三圈后，派人迅速送到西南方向倒掉，不要回頭。這種送食物的方法，在初夜和五更時分進行兩次。七天做法，到第四天，用各種飲食果品供養。在西門安置乾淨的寶火爐，燒乾凈的柴火，至誠地奉請釋迦文佛，在火爐中坐在蓮花上。應當取乳酪、酥油、蜂蜜、飲食、果子、胡麻、人油等，唸咒三七遍，每次取少量，念一遍咒語就往火中投擲一次，滿一百零八遍。晝夜三個時辰進行。
【English Translation】 English version: The Arm Mantra says:
Om (1) Khaggara-mana (weapon) (2) Pra-mathana-tsi (destroyer) (3) Dauta (strike) (4) Ya (5) Svaha (accomplishment) (6)
Monks, if you form this mudra and recite the great mantra, if a person is suffering from a disease caused by ghosts or spirits, use the mudra to strike their head, chest, and back. According to the location of the illness, use the mudra to pierce and press. Then, chant a mantra to bless white mustard seeds and strike the patient's head, face, chest. Then, hold the white mustard seeds in your hand and rub them clockwise on their head, chest, shoulders, and back. Burn benzoin incense for four or five periods day and night, rotating it clockwise around the body and fumigating the nostrils. If you perform this ritual for seven days, the illness will be cured. If you encounter heavenly demons or spirits that are difficult to expel, set up a four-cubit altar as before, and follow the previous method. Offer eight plates of food and light sixteen lamps, one at each of the four corners, two at each of the four gates, one in the center where the Buddha sits, and one at each of the four corners. When lighting the lamps, they must all follow the direction of the sun's movement and must not go in reverse. The method of establishing the boundary and inviting is the same as before, without any difference. Instruct the patient to bathe cleanly, put on clean clothes, approach the west gate of the altar, and have them sit to the left of the mantra master. The mantra master gives them an incense burner, burns incense, makes vows, and prostrates in worship. As before, perform the mustard seed ritual one hundred and eight times. Then, take a bowl of vinegar rice, a bowl of sweet syrup water, and a bowl of ice water. Pick up the bowl of rice and rotate it clockwise over the patient's head, chest, and body, chanting the mantra three times seven times. Place the bowl temporarily on the patient's head, and have someone hold a clean container in front. Pour the rice from the bowl into the clean container. Do the same with the remaining two bowls. The mantra master receives the clean container with the three items, stirs them together, and after circling it around the head and body three times, sends someone to quickly take it and pour it out in the southwest direction, without looking back. This method of sending food is performed twice, once in the early evening and once at the fifth watch. Perform the ritual for seven days, and on the fourth day, offer various foods and fruits. Place a clean treasure fire pit at the west gate and burn clean firewood. Sincerely invite Sakyamuni Buddha to sit on a lotus flower in the fire pit. You should take milk curds, ghee, honey, food, fruits, sesame seeds, human oil, etc., chant the mantra three times seven times, take a small amount each time, and throw it into the fire each time you chant the mantra, for a total of one hundred and eight times. This is done three times during the day and night.
旦午初夜供養。時時作法。咒師取白芥子。于自身上巡轉。咒白芥子滿一百八遍。一切鬼神悉皆遠去不得其便。凡欲作法。皆須作法好自護身。若不爾者恐鬼神得便。
次作佛頂索印法。
佛頂索印咒第二十三
準前佛頂刀印。唯改二中指。上節屈頭相拄。令指頭平。若有鬼神難處。作印誦咒。諸惡鬼神皆悉散滅。即說索咒咒曰。
唵(一)睹嚕噰(二合)(二)槃陀槃陀(三)莎訶(四)
若賊難處。誦咒作印。賊不能近人。若人患眼白雲經年。取蓽茇和井花水。石上研藥。隨研咒藥。取器宬竟。于像前咒一千八十遍點著眼中其翳即差。
佛頂縛鬼印咒第二十四
反叉二小指二無名指。在於掌中。直豎二中指頭相拄。並豎二大指。捻中指中節側。屈二頭指。壓二大指指甲。相著合腕。即說咒曰。
唵(一)毗輸提(二)莎訶(三)
諸比丘取東引桃枝無瘡病者。以印印枝。咒二十一遍。打病人身其病即差。若狐魅病山精鬼魅壓蠱病等。咒白芥子二十一遍。以打病人頭面胸心。燒安悉香。繞身薰鼻及噏取香菸二十一咽。用桃枝打法。先打左臂肘內。次打右肘腰間曲䐐。其病即差。用研雄黃。咒一百八遍。護身結界。頂上髮際左腋右腋心上項下眉間。如是七處
【現代漢語翻譯】 現代漢語譯本： 在旦午（指中午）和初夜（指夜晚剛開始時）進行供養，時時進行作法。咒師取來白芥子，在自身上巡迴轉動，唸咒加持白芥子滿一百零八遍，一切鬼神都會遠遠離去，無法得逞。凡是想要作法，都必須作法好好保護自身，如果不是這樣，恐怕鬼神會找到機會。
接下來作佛頂索印法。
佛頂索印咒第二十三
依照之前的佛頂刀印，唯獨改變兩個中指，上節彎曲指頭互相抵住，使指頭平齊。如果有鬼神作祟的地方，結此印誦咒，各種惡鬼神都會消散滅亡。即說索咒，咒語如下：
唵(ōng)（一）睹嚕噰(yōng)（二合）（二）槃(pán)陀(tuó)槃(pán)陀(tuó)（三）莎(suō)訶(hē)（四）
如果遇到盜賊侵擾的地方，誦咒結印，盜賊就不能靠近人。如果有人患眼病，出現白色翳膜多年，取蓽(bì)茇(bá)和井花水，在石上研磨藥材，隨著研磨唸咒加持藥材，取來器皿盛放完畢，在佛像前唸咒一千零八十遍，點在眼睛裡，那翳膜就會痊癒。
佛頂縛鬼印咒第二十四
反交叉兩個小指和兩個無名指，放在掌中，直豎兩個中指頭互相抵住，並豎兩個大拇指，捏在中指中節的側面，彎曲兩個食指，壓住兩個大拇指的指甲，互相靠著合攏手腕。即說咒語如下：
唵(ōng)（一）毗(pí)輸(shū)提(tí)（二）莎(suō)訶(hē)（三）
各位比丘取來朝東生長的桃樹枝，沒有瘡和疾病的，用此印印在樹枝上，唸咒二十一遍，打在病人身上，那病就會痊癒。如果是狐貍精迷惑的病、山精鬼怪作祟的病、壓蠱病等，唸咒加持白芥子二十一遍，用來打病人頭面胸口，焚燒安悉香，圍繞病人身體熏鼻，並且吸取香菸二十一咽。用桃樹枝打的方法，先打左臂肘內，再打右肘腰間彎曲的部位，那病就會痊癒。用研磨的雄黃，唸咒一百零八遍，用來保護自身，結界，塗在頭頂髮際、左腋、右腋、心上、項下、眉間。像這樣塗抹七處。
【English Translation】 English version: Offerings should be made at dawn, noon, and the beginning of the night, and rituals should be performed regularly. The mantra master takes white mustard seeds and rotates them around his body, chanting the mantra over the white mustard seeds one hundred and eight times. All ghosts and spirits will then stay far away and be unable to find an opportunity to harm. Whenever one wishes to perform rituals, one must perform them well to protect oneself. Otherwise, ghosts and spirits may find an opportunity.
Next, perform the Buddha Top Knot Lasso Mudra (seal) method.
Mantra of the Buddha Top Knot Lasso Mudra, the Twenty-third
Following the previous Buddha Top Knot Knife Mudra, only the two middle fingers are changed. The upper joints are bent, and the tips of the fingers touch each other, making the fingertips level. If there is a place troubled by ghosts and spirits, form this mudra and chant the mantra. All evil ghosts and spirits will be scattered and destroyed. Then recite the lasso mantra, which is as follows:
Om(ōng) (one), Du(dǔ)lu(lū)yong(yōng) (two combined) (two), Pan(pán)tuo(tuó) Pan(pán)tuo(tuó) (three), Suo(suō)ha(hē) (four).
If there is a place troubled by thieves, chant the mantra and form the mudra. The thieves will not be able to approach people. If a person suffers from eye disease with white clouds for many years, take Biba (Piper longum) and well flower water, grind the medicine on a stone. While grinding, chant the mantra to bless the medicine. Take a container to store it. In front of the Buddha image, chant the mantra one thousand and eighty times and apply it to the eyes. The opacity will then be cured.
Mantra of the Buddha Top Knot Binding Ghost Mudra, the Twenty-fourth
Cross the two little fingers and two ring fingers inward, placing them in the palm. Straighten the two middle fingers, with the tips touching each other. Also, straighten the two thumbs, pinching the sides of the middle joints of the middle fingers. Bend the two index fingers, pressing down on the fingernails of the two thumbs, touching each other, and join the wrists. Then recite the mantra, which is as follows:
Om(ōng) (one), Pi(pí)shu(shū)ti(tí) (two), Suo(suō)ha(hē) (three).
Monks should take peach branches that grow eastward, without sores or diseases. Use this mudra to imprint the branch, chanting the mantra twenty-one times, and strike the patient's body. The illness will then be cured. If it is an illness caused by fox spirits, mountain spirits, ghosts, or Gu poisoning, chant the mantra over white mustard seeds twenty-one times and use them to strike the patient's head, face, chest, and heart. Burn benzoin incense, fumigate the nose around the patient's body, and inhale the incense smoke twenty-one times. Use the method of striking with the peach branch, first striking the inner side of the left elbow, then striking the curved part of the right elbow and waist. The illness will then be cured. Grind realgar, chant the mantra one hundred and eight times, and use it to protect the body and create a boundary. Apply it to the hairline on the top of the head, the left armpit, the right armpit, the heart, below the neck, and between the eyebrows. Apply it to these seven places.
各點晝夜三時。如是作法。病人床下。以牛糞泥一肘小壇。凈灑燈盞著一盞燈。結界作法。燈夜彆著。其病即差。
釋迦佛眼印咒第二十五
反叉二小指二無名指于掌中。直豎二中指頭相拄。並豎二大指。屈二頭指壓二大指頭頭相拄。咒曰。
唵(一)毗嚧支(只伊反)你(二)莎訶(三)
作佛眼印。誦前大咒。得身清凈眼根清凈。若至誠受持佛眼印咒。亦得具足五眼清凈。一切眾生見者歡喜。若人患眼眼赤痛者。作印印眼及印藥咒。內眼中差。若印水咒噀眼並灑即得除差。
釋迦佛印第二十六(此印無咒不得名號)
準前佛眼印。唯改二頭指。屈捻中指上節背。右大指壓左大指上。
釋迦佛印第二十七(亦無咒名)
準前唯改。以左大指壓右大指上。
釋迦佛印第二十八(亦無咒名)
準前唯改。並屈二大指入掌中。
若能受持此三印者。及能日日恭敬供養。一切罪障皆悉消滅。一切功德唸唸增長。
斫迦啰跋啰(上音)底印咒第二十九(唐云輪轉)
金輪印同咒曰。
唵(一)毗社曳(二)娑訶(上音三)
咒佛坐輪二十一遍。若咒水罐一百八遍。
佛斫迦羅法印第三十
以二手無名指相拄。與二
【現代漢語翻譯】 現代漢語譯本： 每天的白天和夜晚，都要在三個時辰里這樣做。做法是：在病人的床下，用牛糞泥做一個一肘長的小壇，乾淨地灑掃，放一盞燈。結界並進行儀軌。這盞燈要徹夜點亮，病就會好。
第二十五、釋迦佛眼印咒
反交叉兩小指和兩無名指于掌中。直豎起兩中指，指頭相拄。並豎起兩大拇指。屈起兩食指，壓在兩大拇指的指頭上，指頭相拄。咒語是：
唵(om)(一)，毗嚧支(piluzhi)(只伊反)(二)，莎訶(suohe)(三)
結佛眼印，誦唸前面的大咒，可以得到身心清凈，眼根清凈。如果至誠受持佛眼印咒，也能具足五眼清凈。一切眾生見到的人都會歡喜。如果有人患眼病，眼睛紅腫疼痛，結此印印眼睛以及印藥並持咒，點入眼中就會痊癒。如果印水持咒后噴灑眼睛，也能立即去除病痛。
第二十六、釋迦佛印（此印無咒，不得名號）
與前面的佛眼印相同，只是改變兩個食指。屈起捻在中指的上節背部。右大拇指壓在左大拇指上。
第二十七、釋迦佛印（亦無咒名）
與前面相同，只是改變為左大拇指壓在右大拇指上。
第二十八、釋迦佛印（亦無咒名）
與前面相同，只是改變為並屈起兩個大拇指，放入掌中。
如果能夠受持這三個印，並且能夠每日恭敬供養，一切罪障都將消滅，一切功德唸唸增長。
第二十九、斫迦啰跋啰(zhuojialuobala)(上音)底印咒（唐譯為輪轉）
金輪印同，咒語是：
唵(om)(一)，毗社曳(pisheye)(二)，娑訶(suohe)(上音三)
持咒加持佛坐的輪二十一遍。或者持咒加持水罐一百零八遍。
第三十、佛斫迦羅法印
用兩手無名指相拄，與兩
【English Translation】 English version: At each point, during the day and night, three times, perform the following method: Beneath the sick person's bed, create a small altar one elbow's length using cow dung mud. Cleanse it thoroughly, and place a lamp upon it. Establish a boundary and perform the ritual. Keep the lamp lit throughout the night, and the illness will be cured.
Twenty-fifth, The Śākyamuni Buddha Eye Mudra and Mantra
Interlock the two little fingers and two ring fingers within the palms. Erect the two middle fingers straight, with their tips touching. Raise the two thumbs upright. Bend the two index fingers and press them onto the tips of the two thumbs, with the tips touching. The mantra is:
Oṃ (one), Pīluzhi (two) Svāhā (three)
Form the Buddha Eye Mudra and recite the preceding great mantra to attain purity of body and mind, and purity of the eye faculty. If one sincerely upholds the Buddha Eye Mudra and Mantra, one will also fully possess the five eyes' purity. All sentient beings who see this will rejoice. If a person suffers from an eye ailment, with red and painful eyes, form this mudra and apply it to the eyes, as well as to medicine while chanting the mantra, and insert it into the eyes for healing. If you bless water with the mantra and sprinkle it on the eyes, the ailment will be immediately removed.
Twenty-sixth, Śākyamuni Buddha Mudra (This mudra has no mantra and no name)
Similar to the preceding Buddha Eye Mudra, but change the two index fingers. Bend and press them onto the upper joint of the back of the middle fingers. Place the right thumb over the left thumb.
Twenty-seventh, Śākyamuni Buddha Mudra (Also without mantra name)
Similar to the preceding, but change it so that the left thumb presses on the right thumb.
Twenty-eighth, Śākyamuni Buddha Mudra (Also without mantra name)
Similar to the preceding, but change it so that both thumbs are bent and placed inside the palms.
If one can uphold these three mudras and offer respectful offerings daily, all karmic obstacles will be eliminated, and all merits will increase with each thought.
Twenty-ninth, Cakravarati Mudra and Mantra (Tang translation: Wheel Turning)
Same as the Golden Wheel Mudra, the mantra is:
Oṃ (one), Vishaye (two), Svāhā (three)
Chant the mantra twenty-one times over the wheel on which the Buddha sits. Or chant the mantra one hundred and eight times over a water jar.
Thirtieth, Buddha Cakra Dharma Mudra
With both hands, the ring fingers touching each other, and the two
大指頭指。聚相拄。直並二中指。頭指來去誦前頂咒。是印能降伏一切惡魔外道。坐禪時用。易得入定(已上元本竟已下二印咒後加之)。
如來施眾生無畏法印咒第三十一
以右手垂向下。大指捻無名指甲上左手頭指壓中指甲上。余指直豎向胸上。咒師作歡喜面。胡跪坐。膝頭解如向前身亦向前。頭向左少許。無畏咒曰。
唵(一)婆羅那帝梨(二)啰尸(三)步𡀔沙(四)曼怛啰(二合)夜(五)莎訶(六)
一字佛頂法咒第三十二
準軍荼利身印。上唯改開掌腕。以二大指。各側捻二頭指中節。咒曰。
苾凌(去音長呼梵本一字此土無字故二合呼)
是法印咒。作大壇處。召請以後用此印咒。咒七遍已壇法即成。每呼一遍。當誦大佛頂身咒一遍。等無差別。若誦滿足十萬遍時。即有光驗。二十萬遍即能廣利一切眾生。若誦諸咒。加此咒誦滿十萬遍。即具大驗(已下還是元本)。
佛告諸比丘。若能受持讀誦三昧陀羅尼者。依前作壇相續誦咒。或三十萬遍或七十萬遍。作種種供養。于中示現種種境界。行者爾時好自安心。勿令怖懼。或見燈焰長一丈五尺。香菸亦爾。或道場幡帶而自掉動。或所獻散華多日不死。或雜果樹枝多日不萎。或房內有聲。勿生驚怖。或
【現代漢語翻譯】 現代漢語譯本： 大拇指與食指相捻，聚攏並排中指。用食指來回觸碰前頂，誦唸前頂咒。此印能降伏一切惡魔外道，坐禪時使用，容易入定（以上是原本的內容，以下兩個印和咒語是後來新增的）。
如來施予眾生無畏法印咒 第三十一 右手自然下垂，大拇指捻無名指的指甲上，左手食指壓在中指的指甲上，其餘手指向上豎起，朝向胸前。持咒者面帶歡喜，胡跪而坐，膝蓋稍微鬆開，身體略微前傾，頭稍微向左偏。無畏咒如下： 『唵(om)(一) 婆羅那帝梨(varanaditili)(二) 啰尸(rasi)(三) 步𡀔沙(bhusana)(四) 曼怛啰(mantra)(咒語)(二合)夜(ya)(五) 莎訶(svaha)(六)』
一字佛頂法咒 第三十二 依照軍荼利（Kundali）身印，只是將手掌打開，手腕放鬆，用兩個大拇指各自側面捻住兩個食指的中節。咒語如下： 『苾凌(bhylling)(去音長呼，梵文字為一個字，此地沒有對應的字，所以用兩個字拼合發音)』
這個法印和咒語，在建造大型壇場時，召請之後使用此印和咒語。持咒七遍，壇法就完成了。每唸誦一遍咒語，就念誦一遍大佛頂身咒，效果沒有差別。如果唸誦滿足十萬遍，就會有光芒顯現的驗證。唸誦二十萬遍，就能廣泛利益一切眾生。如果唸誦各種咒語，加上這個咒語唸誦滿十萬遍，就能具有很大的效驗（以下還是原本的內容）。
佛陀告訴各位比丘：如果能夠受持讀誦三昧陀羅尼（Samadhi Dharani）的人，按照之前的方法建造壇場，持續唸誦咒語，或者三十萬遍，或者七十萬遍，進行各種供養，在壇場中會示現各種境界。修行者此時要好好地安定自己的心，不要感到害怕。或者看到燈焰長一丈五尺，香菸也是這樣。或者道場的幡帶自己搖動，或者所獻的散花多日不凋謝，或者各種果樹的樹枝多日不枯萎，或者房間內有聲音，都不要感到驚慌。或...
【English Translation】 English version: The thumb and index finger touch, the middle fingers are gathered and aligned. Use the index finger to touch the crown of the head back and forth, reciting the Forehead Top Mantra. This mudra can subdue all evil demons and heretics. It is used during seated meditation and makes it easy to enter samadhi (the above is the original text, the following two mudras and mantras were added later).
Tathagata's (如來) [Tathagata means 'Thus Gone One', an epithet of the Buddha] Fearless Dharma Mudra Mantra Thirty-first Let the right hand hang down naturally, the thumb pinching the nail of the ring finger, the index finger of the left hand pressing on the nail of the middle finger, the remaining fingers erect upwards, facing the chest. The mantra master should have a joyful expression, sit in a kneeling posture with knees slightly apart, leaning the body slightly forward, and turning the head slightly to the left. The Fearless Mantra is as follows: 『Om (唵)(one) Varanaditili (婆羅那帝梨)(two) Rasi (啰尸)(three) Bhusana (步𡀔沙)(four) Mantra (曼怛啰) [Mantra means 'sacred utterance'] (two combined) Ya (夜)(five) Svaha (莎訶)(six)』
One-Syllable Buddha Top Mantra Thirty-second Follow the Kundali (軍荼利) [Kundali is a wrathful deity in Buddhism] body mudra, only change to opening the palm and relaxing the wrist, with the two thumbs each sideways pinching the middle joint of the two index fingers. The mantra is as follows: 『Bhylling (苾凌) (pronounced with a long falling tone, in the Sanskrit text it is one syllable, but there is no corresponding syllable in this land, so two syllables are combined to pronounce it)』
This Dharma mudra and mantra, when constructing a large altar, is used after summoning. Recite the mantra seven times, and the altar ritual is completed. Each time you recite the mantra, recite the Great Buddha Top Body Mantra once, and the effect is the same. If you recite it 100,000 times, there will be a verification of light appearing. Reciting it 200,000 times can widely benefit all sentient beings. If you recite various mantras, adding this mantra and reciting it 100,000 times, you will have great efficacy (the following is still the original text).
The Buddha told the bhikshus (比丘) [Bhikshus means 'monks']: If one can receive, uphold, read, and recite the Samadhi Dharani (三昧陀羅尼) [Samadhi Dharani means 'a mantra that aids in achieving samadhi, a state of meditative consciousness'], construct the altar according to the previous method, and continuously recite the mantra, either 300,000 times or 700,000 times, making various offerings, various realms will be manifested in the altar. The practitioner should then stabilize their mind and not be afraid. Or see the flame of the lamp being fifteen feet long, and the incense smoke being the same. Or the banners of the Bodhimanda (道場) [Bodhimanda means 'place of enlightenment'] moving by themselves, or the scattered flowers offered not withering for many days, or the branches of various fruit trees not withering for many days, or there being sounds in the room, do not be alarmed. Or...
無雲而有雷聲。或無雲雨落。勿生驚怖。當知行者。一切罪障皆悉消滅。得三昧陀羅尼力。以後即設五色壇法。燈食香華種種供養一準前法。或佛般若菩薩金剛天等。為行者現身。隨其見時種種乞愿。
佛頂八肘壇法
治地如前。豎竿莊嚴。及埋七寶並五穀子。八種香等亦如前說。次調白粉。以香水和。共一解法比丘。入道場已。從東北角柱內。離柱六指。下一粉點點餘三維法亦如是。點四維竟。取一繩子長四十尺細如釵股。粉汁中𣷽。𣷽已綟出。遣前解法人。捉其繩頭捺。法師向南角點上捺。用左手拼繩。點東三指一拼繩。點西三指一拼繩。即收繩子。粉中綟出。前人執繩頭向西出。使右手執繩一頭。向頭上逐日轉。應語彼言。依點上捺繩子。師亦依東邊點上捺。還左手一拼繩。點向南三指一拼繩。點北三指一拼繩收取繩子粉中綟出。向西門出繩子。前向南頭立。師執繩頭。準前依點捺。師用左手拼繩。點西三指一拼繩。點東三指一拼繩。又收繩子粉中綟出。前人持繩。東北角點上捺著。師還如前。西北角捺著。點上一拼繩。點北三指一拼繩。南點三指一拼繩。點南三指拼一匝竟。作一竹片二肘度子。從東北角外緣。放一竹度。向西量。更著一竹度。向南量下一點。取竹度依點上。向西量。向北竹度頭
【現代漢語翻譯】 現代漢語譯本：如果無雲卻有雷聲，或者沒有云卻下雨，不要感到驚慌恐懼。應當知道修行者的一切罪業和障礙都將消滅，獲得三昧和陀羅尼的力量。之後就可以設定五色壇法，燈、食物、香、花等種種供養都按照之前的方法進行。或者佛、般若菩薩、金剛、天等會為修行者顯現身形，可以隨著所見到的景象，提出各種祈求和願望。
佛頂八肘壇法
整治場地如前所述。豎立旗桿進行莊嚴，以及埋入七寶（七種珍寶，通常指金、銀、琉璃、硨磲、瑪瑙、珍珠、琥珀）和五穀子（稻、黍、稷、麥、菽），八種香等也如前所說。然後調和白粉，用香水混合。與一位精通儀軌的比丘一起進入道場后，從東北角的柱子內側，距離柱子六指寬的地方，點下一個粉點。其餘三個角落的方法也一樣。點完四個角落後，取一根長四十尺、細如釵股的繩子，在粉汁中浸濕。浸濕后擰乾取出。讓之前那位精通儀軌的人，抓住繩子的頭按住。法師面向南角，在點上按住。用左手拉緊繩子，在東邊三指處拉緊繩子，在西邊三指處拉緊繩子。然後收起繩子，在粉中浸濕擰乾取出。之前的人拿著繩頭向西走出去，使右手拿著繩子的一頭，向頭上逐日轉動。應該告訴他，按照點的位置按住繩子。法師也按照東邊的點按住。還用左手拉緊繩子，在向南三指處拉緊繩子，在向北三指處拉緊繩子，收起繩子在粉中浸濕擰乾取出。向西門放出繩子。之前的人向南頭站立。法師拿著繩頭，按照之前的方法依點按住。法師用左手拉緊繩子，在西邊三指處拉緊繩子，在東邊三指處拉緊繩子。又收起繩子在粉中浸濕擰乾取出。之前的人拿著繩子，在東北角點上按住。法師還像之前一樣，在西北角按住。在點上拉緊繩子，在北邊三指處拉緊繩子，在南邊三指處拉緊繩子。在南邊三指處拉緊一圈后結束。製作一個二肘長的竹片作為量具。從東北角外緣，放一個竹片長度，向西測量。再放一個竹片長度，向南測量並記下一個點。取竹片，按照點的位置，向西測量，向北竹片頭
【English Translation】 English version: If there is thunder without clouds, or rain falls without clouds, do not be alarmed or frightened. Know that all the sins and obstacles of the practitioner will be eliminated, and they will obtain the power of Samadhi and Dharani. After that, set up the five-colored altar method, and offer various offerings such as lamps, food, incense, and flowers, all according to the previous method. Or the Buddha, Prajna Bodhisattva, Vajra, Devas (gods), etc., may appear in form for the practitioner, and they can make various requests and wishes according to what they see.
The Eight-Cubits Buddha Top Altar Method
Prepare the ground as before. Erect poles for decoration, and bury the seven treasures (gold, silver, lapis lazuli, tridacna, agate, pearl, amber) and five grains (rice, millet, sorghum, wheat, beans), and eight kinds of incense, as described before. Next, mix white powder with fragrant water. Together with a learned Bhikshu (monk) who understands the method, enter the Mandala (sacred enclosure). From the inside of the northeast corner pillar, six finger-widths away from the pillar, place a powder dot. The method for the remaining three corners is the same. After dotting the four corners, take a rope forty cubits long and as thin as a hairpin. Soak it in the powder juice. After soaking, wring it out. Have the aforementioned learned person hold the end of the rope and press it down. The Dharma master faces the south corner and presses down on the dot. Use the left hand to pull the rope taut, pull the rope taut three fingers to the east, and pull the rope taut three fingers to the west. Then collect the rope, soak it in the powder, wring it out. The previous person holds the end of the rope and goes out to the west, holding one end of the rope in their right hand, turning it over their head daily. They should be told to press the rope down according to the dot. The master also presses down according to the dot on the east side. Also use the left hand to pull the rope taut, pull the rope taut three fingers to the south, and pull the rope taut three fingers to the north, collect the rope, soak it in the powder, and wring it out. Release the rope towards the west gate. The previous person stands facing the south end. The master holds the end of the rope and presses down according to the previous method. The master uses the left hand to pull the rope taut, pull the rope taut three fingers to the west, and pull the rope taut three fingers to the east. Then collect the rope, soak it in the powder, and wring it out. The previous person holds the rope and presses it down on the northeast corner dot. The master still presses down on the northwest corner as before. Pull the rope taut on the dot, pull the rope taut three fingers to the north, and pull the rope taut three fingers to the south. After pulling it taut one round three fingers to the south, finish. Make a bamboo piece two cubits long as a measuring tool. From the outer edge of the northeast corner, place one bamboo piece length, measure to the west. Place another bamboo piece length, measure to the south and mark a dot. Take the bamboo piece, according to the position of the dot, measure to the west, to the north bamboo piece head
。下點。依點上向南。兩竹頭相拄下一點。東南角西南角西北角亦如是。量各下粉點。從東畔綟繩出。還依前法當點。拼繩點東點西各三指地。依前法拼。南西北方亦如是拼。第一院竟。還取竹度。從東北角第一緣。從角向西量。度頭下點。從點向南量。還從角下一竹。向南量。竹頭下一點。從點向西量。兩竹頭相拄。下一點。量餘三角法亦如是。量已下點。從西邊。粉中將出繩子。從西門入。從東北角捺。師向西頭準前。一拼繩。向西三指。一拼繩。復向西三指。一拼繩。南西北方亦如是拼。南向北取。西向東取。北向南取。內緣一匝竟。還取竹度。內緣西北外角。二竹度量三指。一刻為記。將竹度。從角向西量。刻頭下一點。從點向南量。更取一度。從角向南量。刻頭下點。從點向西量。兩刻頭相拄。下一點。東南角西南角西北角亦如是。依刻下點。還從西邊粉中。出繩子。還從西門入。從西北角點上。捺繩頭。師向頭。依點捺拼繩。點東三指一拼繩。點西三指一拼繩。南西北方亦如是拼。第二繩竟。取二竹度。量六指作一刻。從第二外院西北角內緣角頭。向西量六指。刻頭下點。從點向南量。復以一竹從角向南量。刻頭下一點。從點向西量。兩刻頭相拄下一點。東南西北角亦如是量。下點。從西邊粉中。出繩子
。還從西北角點上。捺繩頭。師向南邊。捺拼繩。向點三指一拼繩。南西北方亦如是拼。一依點拼。總三重竟。復將繩子。東北角捺繩頭。師向西頭。捺捻取量。齊中疊繩子。還從東北角。繩頭所到處。作一點記。從記向南角。量取中心。下一粉點。南西北方亦如是量。中心下點。從東面中心。從點向北。量一竹度。度頭下一點。從中點向南。量一度竹。頭下一點。取一竹度。量四指。折屈頭。內粉中。從北點向東印。從印頭向北印。從印頭向東印。從南邊點。還向東印。從印頭向南印。從印頭向東印。粉內出繩子。從北印頭捺繩子。師向南印頭。捺繩子一拼繩。次作東門竟。南西北方亦如是作。乃至三重四門亦如是。作門法但從三重。西門體開。餘三門擬閉。作四門竟。即取五色粉。用八色香熱水。和五色粉。從外院東北角。安粉器咒一百八遍。師向第一院內道上坐。遣前人向院東坐。取二竹度。從第二豎三道北緣頭。向南量一尺。此是東外緣。內緣亦如是量。兩竹頭一拼繩。向北三指一拼繩。復向北三指一拼繩。乃至向南量。分位作七位。南北亦爾。西面門南。分為三位。門北亦爾。分作三位。第二院東還如是量。拼作六位。南北亦爾。分為六位。西面門南。拼為兩位。門北亦爾。分為兩位。從東北角。作金剛地
印。用黑白二色作。從北面。一肘地白粉界道處。重下白粉。次下赤色道。次下青色道。次下黃色道。次下黑色道。此五色道。從外畔一匝。下五色道。第二第三外緣。亦如是作。中心作千葉蓮華。以五色作。三院四角例是。金剛地印之位。
金剛地印法
第二院東面北頭。第二是文殊師利菩薩。第三般若波羅蜜多菩薩。第四釋迦金輪佛。第五釋迦轉法輪佛。第六阿彌陀佛。第七釋迦牟尼佛眼。東面位竟。南面第二金剛母摩么雞菩薩。第三商羯羅菩薩。第四央俱施菩薩。第五金剛藏菩薩。第六金剛君茶利菩薩。第七隨心金剛。南面位訖。
西面南頭第二第三位皆作金剛叉。西面門北第一第二亦作三股金剛杵。
北面東頭第二觀世音母。第三耶輸陀羅菩薩。第四觀世音妹。第五觀世音王。第六十一面觀世音菩薩。第七毗俱智觀世音菩薩。北面西頭第二不空罥索菩薩。第三馬頭觀世音菩薩。東面外院北頭第二提頭賴吒天王。第三地藏菩薩。第四虛空藏菩薩。第五釋迦佛蓋。第六釋迦佛刀。第七釋迦佛槊。第八天帝釋。
南面第二阿祇你地皤那。第三南方毗嚧勒叉。第四金剛疊。第五金剛杵。第六火頭金剛。第七金剛童子。第八金剛兒。
西門南第二第三第四一槊二叉。門北第一。第
【現代漢語翻譯】 現代漢語譯本 印：用黑白二色製作。從北面開始，在一肘寬的地面上用白粉劃出界線，然後依次塗上白色、紅色、青色、黃色、黑色的線條。這五色線條從外圍一圈圈地涂繪。第二、第三層外緣也按照同樣的方法制作。中心繪製千葉蓮花，用五種顏色來表現。三院的四個角落也是如此，這些都是金剛地印的位置。
金剛地印法
第二院東面，從北邊開始。第二位是文殊師利菩薩（Manjusri Bodhisattva），第三位是般若波羅蜜多菩薩（Prajnaparamita Bodhisattva），第四位是釋迦金輪佛（Sakya Golden Wheel Buddha），第五位是釋迦轉法輪佛（Sakya Turning the Wheel of Dharma Buddha），第六位是阿彌陀佛（Amitabha Buddha），第七位是釋迦牟尼佛眼（Sakyamuni Buddha Eye）。東面的位置結束。南面第二位是金剛母摩么雞菩薩（Vajra Mother Mamaki Bodhisattva），第三位是商羯羅菩薩（Samkara Bodhisattva），第四位是央俱施菩薩（Amkusa Bodhisattva），第五位是金剛藏菩薩（Vajragarbha Bodhisattva），第六位是金剛君茶利菩薩（Vajrakundali Bodhisattva），第七位是隨心金剛（Follow-Heart Vajra）。南面的位置結束。
西面，從南邊開始，第二、第三位都畫金剛叉（Vajra Fork）。西面門北，第一、第二位也畫三股金剛杵（Trident Vajra）。
北面，從東邊開始，第二位是觀世音母（Avalokitesvara Mother），第三位是耶輸陀羅菩薩（Yasodhara Bodhisattva），第四位是觀世音妹（Avalokitesvara Sister），第五位是觀世音王（Avalokitesvara King），第六位是十一面觀世音菩薩（Ekadasamukha Avalokitesvara Bodhisattva），第七位是毗俱智觀世音菩薩（Bhrkuti Avalokitesvara Bodhisattva）。北面西邊，第二位是不空罥索菩薩（Amoghapasa Bodhisattva），第三位是馬頭觀世音菩薩（Hayagriva Avalokitesvara Bodhisattva）。東面外院，從北邊開始，第二位是提頭賴吒天王（Dhritarashtra Deva King），第三位是地藏菩薩（Ksitigarbha Bodhisattva），第四位是虛空藏菩薩（Akasagarbha Bodhisattva），第五位是釋迦佛蓋（Sakya Buddha Canopy），第六位是釋迦佛刀（Sakya Buddha Knife），第七位是釋迦佛槊（Sakya Buddha Spear），第八位是天帝釋（Indra）。
南面第二位是阿祇你地皤那（Agni Deva），第三位是南方毗嚧勒叉（Virudhaka of the South），第四位是金剛疊（Vajra Pile），第五位是金剛杵（Vajra Pestle），第六位是火頭金剛（Fire-Head Vajra），第七位是金剛童子（Vajra Youth），第八位是金剛兒（Vajra Child）。
西門南邊第二、第三、第四位畫一槊二叉。門北第一位。
【English Translation】 English version The Mandala: It is made with black and white colors. Starting from the north, draw a boundary line with white powder on a space of one elbow's width. Then, apply white powder again, followed by red, blue, yellow, and black lines. These five-colored lines are drawn in concentric circles from the outer edge. The second and third outer edges are also made in the same way. In the center, create a thousand-petaled lotus flower using five colors. The four corners of the three courtyards are also done similarly. These are the positions for the Vajra Ground Mandala.
The Vajra Ground Mandala Method
In the eastern side of the second courtyard, starting from the north: the second position is Manjusri Bodhisattva (Manjusri Bodhisattva), the third is Prajnaparamita Bodhisattva (Prajnaparamita Bodhisattva), the fourth is Sakya Golden Wheel Buddha (Sakya Golden Wheel Buddha), the fifth is Sakya Turning the Wheel of Dharma Buddha (Sakya Turning the Wheel of Dharma Buddha), the sixth is Amitabha Buddha (Amitabha Buddha), and the seventh is Sakyamuni Buddha Eye (Sakyamuni Buddha Eye). The eastern positions are complete. On the southern side, the second position is Vajra Mother Mamaki Bodhisattva (Vajra Mother Mamaki Bodhisattva), the third is Samkara Bodhisattva (Samkara Bodhisattva), the fourth is Amkusa Bodhisattva (Amkusa Bodhisattva), the fifth is Vajragarbha Bodhisattva (Vajragarbha Bodhisattva), the sixth is Vajrakundali Bodhisattva (Vajrakundali Bodhisattva), and the seventh is Follow-Heart Vajra (Follow-Heart Vajra). The southern positions are complete.
On the western side, starting from the south, the second and third positions are both drawn with a Vajra Fork (Vajra Fork). On the northern side of the western gate, the first and second positions are also drawn with a Trident Vajra (Trident Vajra).
On the northern side, starting from the east, the second position is Avalokitesvara Mother (Avalokitesvara Mother), the third is Yasodhara Bodhisattva (Yasodhara Bodhisattva), the fourth is Avalokitesvara Sister (Avalokitesvara Sister), the fifth is Avalokitesvara King (Avalokitesvara King), the sixth is Ekadasamukha Avalokitesvara Bodhisattva (Ekadasamukha Avalokitesvara Bodhisattva), and the seventh is Bhrkuti Avalokitesvara Bodhisattva (Bhrkuti Avalokitesvara Bodhisattva). On the western side of the north, the second position is Amoghapasa Bodhisattva (Amoghapasa Bodhisattva), and the third is Hayagriva Avalokitesvara Bodhisattva (Hayagriva Avalokitesvara Bodhisattva). In the outer courtyard on the eastern side, starting from the north, the second position is Dhritarashtra Deva King (Dhritarashtra Deva King), the third is Ksitigarbha Bodhisattva (Ksitigarbha Bodhisattva), the fourth is Akasagarbha Bodhisattva (Akasagarbha Bodhisattva), the fifth is Sakya Buddha Canopy (Sakya Buddha Canopy), the sixth is Sakya Buddha Knife (Sakya Buddha Knife), the seventh is Sakya Buddha Spear (Sakya Buddha Spear), and the eighth is Indra (Indra).
On the southern side, the second position is Agni Deva (Agni Deva), the third is Virudhaka of the South (Virudhaka of the South), the fourth is Vajra Pile (Vajra Pile), the fifth is Vajra Pestle (Vajra Pestle), the sixth is Fire-Head Vajra (Fire-Head Vajra), the seventh is Vajra Youth (Vajra Youth), and the eighth is Vajra Child (Vajra Child).
On the southern side of the western gate, the second, third, and fourth positions are drawn with one spear and two forks. The first position on the northern side of the gate.
二叉槊一。第三毗嚧博叉。北面西頭第二多唎心觀世音。第三一蹉三缽底迦啰觀世音。第四隨心觀世音。第五三股叉。第六北方毗沙門。第七第八一叉一鏃。中心帝殊羅施。鑠雞謨你為道場主。燈一百盞。及約位作飲食。種種香華種種飲食種種香水碗。及十六水瓶。各各皆咒一百八遍。從東北角。下燈下食下瓶。瓶著四角四門中心。供養作法。一一如前。七日八日兩夜不睡。十三十四十五夜不睡。月八日十三十四十五日不食。得食藥及酥乳麨等。月別十五日五更頭。取十六瓨水。西門行著。用金剛印。印瓨咒一百八遍。禮拜發願弟子某甲今從佛。請三昧陀羅尼功德之水。灌頂身心。三業清凈行愿具足。即將水瓶。上牛糞香水壇上。脫去衣裳。面正東立。擎水瓨頭上淋。口云。十方一切佛。賜與我某甲一切菩薩行愿。先從中心帝殊羅施。灌身心。以次取瓨。灌盡著衣服。入道場行道作業。行者得行愿時。及種種相貌。不得向一人說。行道作業亦不得向一人說。又法欲令一切羅阇心歡喜者。煮粳米乳粥。于道場西門。先咒乳粥一千八十遍。從門南頰。取谷木柴。火爐上然。請釋迦佛。坐火爐中蓮華座上。取少許乳粥。咒一遍一擲火中燒。如是滿一百八遍。旦起午時黃昏作法。滿七日一切羅阇奉請迎喚。種種供養生大歡喜。
【現代漢語翻譯】 現代漢語譯本 二叉槊一（一種兵器）。第三位是毗嚧博叉（增長天王）。北面西首第二位是多唎心觀世音（救度一切眾生脫離苦難的觀世音菩薩）。第三位是一蹉三缽底迦啰觀世音（能滿足一切願望的觀世音菩薩）。第四位是隨心觀世音（隨順眾生心意的觀世音菩薩）。第五位是三股叉（一種兵器）。第六位是北方毗沙門（多聞天王）。第七位和第八位是一叉一鏃（箭）。中心是帝殊羅施（自在天）。釋迦牟尼佛是道場的主尊。點燃一百盞燈。並按照方位準備飲食。各種香花，各種飲食，各種香水碗，以及十六個水瓶。每個都念咒一百零八遍。從東北角開始，放下燈，放下食物，放下水瓶。水瓶放置在四個角，四個門和中心。供養和做法事，一一都像前面所說的那樣。七天八天兩夜不睡覺。十三，十四，十五夜不睡覺。每月的初八，十三，十四，十五不吃飯。可以吃藥以及酥油，牛奶，炒麵等食物。每個月的十五日五更時分，取十六個瓦罐裝滿水。在西門排列放置。用金剛印。印瓦罐，唸咒一百零八遍。禮拜發願：弟子某甲現在跟隨佛陀，祈請三昧陀羅尼的功德之水，灌頂我的身心，使我的身，口，意三業清凈，行愿圓滿具足。然後將水瓶放到用牛糞和香水塗抹的壇上。脫去衣裳，面朝正東站立。舉起水罐從頭上淋下。口中說：十方一切諸佛，賜予我某甲一切菩薩的行愿。先從中心帝殊羅施開始，灌注我的身心。依次取水罐，全部淋完后穿上衣服。進入道場修行。修行者得到行愿的時候，以及出現種種相貌的時候，都不能向任何人說。修行和做法事的事情，也不能向任何人說。 另外一種方法，想要讓一切國王都心生歡喜，就煮粳米乳粥。在道場的西門，先念咒乳粥一千零八十遍。從門南邊，取谷木柴，在火爐上點燃。迎請釋迦牟尼佛，安坐在火爐中的蓮花座上。取少許乳粥，唸咒一遍就向火中投擲一次。像這樣滿一百零八遍。早上，中午，黃昏都這樣做。滿七天，一切國王都會奉請迎接，用各種供養來表達歡喜。
【English Translation】 English version One two-pronged spear. The third is Virupaksa (Guardian King of the West). On the north side, facing west, the second is Taricintana Avalokiteshvara (Avalokiteshvara who saves all beings from suffering). The third is Icchasamapattikalpa Avalokiteshvara (Avalokiteshvara who fulfills all wishes). The fourth is Suicitta Avalokiteshvara (Avalokiteshvara who accords with the minds of beings). The fifth is a trident. The sixth is the Northern Vaisravana (Guardian King of the North). The seventh and eighth are one arrow each. In the center is Mahesvara (Shiva). Shakyamuni Buddha is the main deity of the mandala. Light one hundred lamps. And prepare food according to the positions. Various fragrant flowers, various foods, various bowls of fragrant water, and sixteen water pitchers. Each is chanted one hundred and eight times. Starting from the northeast corner, place the lamps, place the food, place the pitchers. The pitchers are placed at the four corners, four gates, and the center. Offerings and rituals are performed, each as described before. Do not sleep for seven days and eight days, two nights. Do not sleep on the thirteenth, fourteenth, and fifteenth nights. Do not eat on the eighth, thirteenth, fourteenth, and fifteenth of the month. One may consume medicine, ghee, milk, roasted barley flour, and other foods. On the fifteenth day of each month, at the fifth watch (early morning), take sixteen earthenware jars filled with water. Arrange them at the west gate. Use the Vajra Mudra. Seal the jars and chant one hundred and eight times. Bow and make a vow: 'Disciple [name] now follows the Buddha, requesting the merit-water of the Samadhi Dharani to purify my body and mind, so that my body, speech, and mind are purified, and my vows and practices are fully accomplished.' Then place the water pitchers on the altar smeared with cow dung and fragrant water. Remove clothing and stand facing due east. Hold the water jar above the head and pour it down. Say: 'All Buddhas of the ten directions, grant me, [name], all the vows and practices of the Bodhisattvas.' First, starting from the center with Mahesvara, pour over my body and mind. Take the pitchers one by one and pour them all out, then put on clothing. Enter the mandala to practice and perform rituals. When the practitioner obtains the vows and practices, and when various signs appear, do not tell anyone. The practice and rituals should also not be told to anyone. Another method: If you want to make all kings happy, cook rice porridge with milk. At the west gate of the mandala, first chant over the milk porridge one thousand and eighty times. From the south side of the gate, take firewood from the valley and light it on the stove. Invite Shakyamuni Buddha to sit on a lotus seat in the stove. Take a small amount of milk porridge, chant once, and throw it into the fire. Do this one hundred and eight times. Do this in the morning, at noon, and in the evening. After seven days, all the kings will invite and welcome you, and express great joy with various offerings.
又法咒酥合香一千八十遍。于正西門寶火爐上。請釋迦佛。坐於火中蓮華座上。取前蘇合香。咒一遍一擲火中燒供養。晝夜六時作法。五時亦得。時別誦一百八遍。一切諸佛一切菩薩金剛天等生大歡喜。
七日作法
又法咒薰陸香一千八十遍。準前作法。晝夜五時四時亦得。滿七日已。一切梵王魔醯首羅。生大歡喜。
又法咒安悉香一千八十遍。晝夜四時三時亦得滿七日。一切諸神王四大天王諸鬼王等生大歡喜。
又法咒白膠香一千八十遍。準前作法滿七日已。一切諸鬼生大歡喜。
又法咒白芥子鹽一千八十遍。摩自身心。咒一遍一擲火中。準前作法滿七日已。一切橫病一切橫障。一切官事口舌等事。悉皆消滅。
又法先咒白芥子一千八十遍。即捻少許。咒一遍一擲火中。準前作法滿七日。一切官人一切魔醯利。生大歡喜。
又法咒胡麻稻穀華一千八十遍。請釋迦佛。坐於火中蓮華座上。取少許。咒一遍一擲火中。供養滿一百八遍。準前作法滿七日已。心力身力皆悉具足。一切比丘比丘尼菩薩摩訶薩眾。諸天善神常隨衛護。
佛告諸比丘。未入三曼荼羅大道場者。不得說此三昧陀羅尼咒印。不得聽聞。不得見法。若為說者。當墮地獄。其聽法者。得愚癡報
【現代漢語翻譯】 現代漢語譯本： 另一種方法是念誦一千零八十遍咒語加持酥合香（一種混合香料）。在正西方的寶火爐上，迎請釋迦佛（Sakyamuni Buddha），安坐於火中的蓮花座上。取之前的酥合香，每唸誦一遍咒語就向火中投擲一份，以此進行燒香供養。晝夜六個時辰都這樣做，五個時辰也可以。每個時辰分別唸誦一百零八遍。一切諸佛、一切菩薩、金剛（Vajra）天等都會生起大歡喜。 連續七天這樣做。 另一種方法是念誦一千零八十遍咒語加持薰陸香（乳香）。按照之前的方法進行，晝夜五個時辰或四個時辰也可以。滿七天後，一切梵王（Brahma）、魔醯首羅（Mahesvara）都會生起大歡喜。 另一種方法是念誦一千零八十遍咒語加持安悉香（安息香）。晝夜四個時辰或三個時辰也可以，滿七天。一切諸神王、四大天王、諸鬼王等都會生起大歡喜。 另一種方法是念誦一千零八十遍咒語加持白膠香（白色的膠狀香料）。按照之前的方法進行，滿七天後，一切諸鬼都會生起大歡喜。 另一種方法是念誦一千零八十遍咒語加持白芥子和鹽。摩擦自身的身心，每唸誦一遍咒語就向火中投擲一份。按照之前的方法進行，滿七天後，一切橫禍疾病、一切橫逆障礙、一切官司口舌等事，都會全部消滅。 另一種方法是先念誦一千零八十遍咒語加持白芥子，然後捻取少許，每唸誦一遍咒語就向火中投擲一份。按照之前的方法進行，滿七天後，一切官人、一切魔醯利（Mahesvari）都會生起大歡喜。 另一種方法是念誦一千零八十遍咒語加持胡麻、稻穀和花。迎請釋迦佛（Sakyamuni Buddha），安坐於火中的蓮花座上。取少許，每唸誦一遍咒語就向火中投擲一份，供養滿一百零八遍。按照之前的方法進行，滿七天後，心力身力都會完全具足。一切比丘（bhiksu）、比丘尼（bhiksuni）、菩薩摩訶薩（Bodhisattva-Mahasattva）眾、諸天善神會常隨衛護。 佛告訴諸比丘（bhiksu）：未進入三曼荼羅（Samantabhadra）大道場的人，不得說此三昧陀羅尼（Samadhi Dharani）咒印，不得聽聞，不得見法。如果為他們說了，當墮地獄。聽法的人，會得到愚癡的果報。
【English Translation】 English version: Another method is to chant the mantra 1080 times over Sūryasūkta incense (a mixed fragrance). At the treasure fire altar in the due west direction, invite Śākyamuni Buddha (釋迦佛), seated on a lotus throne in the fire. Take the aforementioned Sūryasūkta incense, and with each recitation of the mantra, throw a portion into the fire as an offering. Perform this method during the six periods of the day and night, or five periods are also acceptable. During each period, recite the mantra 108 times. All Buddhas, all Bodhisattvas, Vajra (金剛) deities, and others will generate great joy. Perform this method for seven days. Another method is to chant the mantra 1080 times over frankincense. Follow the previous method, performing it during five or four periods of the day and night. After completing seven days, all Brahma (梵王) and Maheśvara (魔醯首羅) will generate great joy. Another method is to chant the mantra 1080 times over benzoin incense. Perform it during four or three periods of the day and night, completing seven days. All divine kings, the Four Great Heavenly Kings, and all ghost kings will generate great joy. Another method is to chant the mantra 1080 times over white resin incense. Follow the previous method, and after completing seven days, all ghosts will generate great joy. Another method is to chant the mantra 1080 times over white mustard seeds and salt. Rub them on your body and mind, and with each recitation of the mantra, throw a portion into the fire. Follow the previous method, and after completing seven days, all unexpected illnesses, all unexpected obstacles, and all legal affairs and disputes will be completely eliminated. Another method is to first chant the mantra 1080 times over white mustard seeds, then take a small amount and with each recitation of the mantra, throw a portion into the fire. Follow the previous method, and after completing seven days, all officials and all Maheśvarī (魔醯利) will generate great joy. Another method is to chant the mantra 1080 times over sesame seeds, rice grains, and flowers. Invite Śākyamuni Buddha (釋迦佛), seated on a lotus throne in the fire. Take a small amount, and with each recitation of the mantra, throw a portion into the fire, offering it 108 times. Follow the previous method, and after completing seven days, mental strength and physical strength will be fully complete. All bhikṣus (比丘), bhikṣuṇīs (比丘尼), Bodhisattva-Mahāsattvas (菩薩摩訶薩), and all benevolent deities will constantly protect you. The Buddha told the bhikṣus (比丘): Those who have not entered the great maṇḍala (曼荼羅) of Samantabhadra (三曼荼羅) should not speak of this Samadhi Dhāraṇī (三昧陀羅尼) mantra and mudra, should not hear it, and should not see the Dharma. If they speak of it, they will fall into hell. Those who hear it will receive the retribution of foolishness.
。輒見法者。鬼神瞋訶。雖自曾入三昧道場。若不用心護法。輕爾露處作印咒法者。為惡鬼神之所得便。若能至誠堅固受持者。一切諸天隨身為護。是陀羅尼法。如日照霜。如火燒眾物。一切山中須彌為勝。此經亦爾。諸經中勝。一切水中大海為最。此經亦爾諸經中最。一切星中月天為勝。此經亦爾諸經中勝。一切聖中諸佛第一。此經亦爾。一切經中最為第一。
爾時諸比丘眾菩薩摩訶薩。天龍八部諸鬼神等。聞佛所說。皆大歡喜作禮奉行。
佛頂法竟從此以下明諸佛法。
佛說陀羅尼集經卷第一 大正藏第 18 冊 No. 0901 陀羅尼集經
佛說陀羅尼集經卷第二(佛部卷下)
大唐天竺三藏阿地瞿多譯
畫一切佛頂像法
一切佛頂像。通身黃色而有赤光。其光中央。長短演出五青焰子。著赤單裙。籠映腳脛。披黃袈裟。而作青里。垂兩膝。坐百寶華。其蓮華上。著單平方寶側。其側有二赤腳。狀似此地禮蹲腳形。而在蓮華上。其上敷青地。其青地兩廂。各安赤寶臺。莊以紛帶華鬘寶錦。嚴飾間錯。其檯子上各著一師子。委挾兩廂。頂戴寶華而承佛坐。其像右手頭指大指相捻作孔。散豎三指。手掌向前。左手頭指。附在右手大指孔邊。大指如近。狀似相捻
【現代漢語翻譯】 現代漢語譯本：如果隨便向人展示佛法，鬼神就會嗔恨責罵。即使曾經進入三昧（Samadhi，一種冥想狀態）道場，如果不用心守護佛法，輕易地在公開場合施展手印和咒語，就會被惡鬼神趁虛而入。如果能夠至誠堅定地受持此法，一切諸天都會隨身護衛。這個陀羅尼法，就像太陽照耀霜雪，像火焰焚燒萬物。一切山中，須彌山（Sumeru，佛教宇宙觀中的中心山）最為殊勝，此經也是如此，在諸經中最為殊勝。一切水中，大海最為廣大，此經也是如此，在諸經中最為殊勝。一切星辰中，月天最為明亮，此經也是如此，在諸經中最為殊勝。一切聖者中，諸佛最為第一，此經也是如此，在一切經中最為第一。
這時，所有的比丘（Bhikkhu，佛教僧侶）眾、菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）、天龍八部（Devas and Nagas, the eight classes of supernatural beings）等，聽聞佛陀所說，都非常歡喜，行禮並遵奉佛陀的教誨。
《佛頂法》到此結束，以下闡明諸佛之法。
《佛說陀羅尼集經》卷第一 大正藏第18冊 No. 0901 《陀羅尼集經》
《佛說陀羅尼集經》卷第二（佛部卷下）
大唐天竺三藏阿地瞿多（Atikuta，譯者）譯
繪製一切佛頂像的方法
一切佛頂像，通身黃色而有赤光。其光中央，長短演出五青焰子。穿著赤色單裙，籠罩著小腿。披著黃色袈裟，而襯裡是青色的。雙膝下垂，坐在百寶蓮花上。蓮花上，放置著單層的方形寶座側面。寶座側面有兩隻紅色的腳，形狀類似於此地禮拜時蹲著的腳形，位於蓮花之上。蓮花之上鋪著青色的地面。青色地面的兩側，各自安放著紅色的寶臺，用紛繁的綵帶、華鬘（garland，花環）和寶錦莊嚴裝飾，錯落有致。寶臺上各自放著一隻獅子，守護在兩旁，頭頂戴著寶華，承托著佛像的座位。佛像的右手，頭指和大指相捻成孔，其餘三指散開豎立，手掌向前。左手的頭指，附在右手大指的孔邊，大指靠近，形狀像是相捻。
【English Translation】 English version: If one casually reveals the Dharma to others, ghosts and spirits will become angry and scold. Even if one has entered the Samadhi (a meditative state) practice place, if one does not diligently protect the Dharma and carelessly performs hand seals and mantras in public, evil ghosts and spirits will take advantage. If one can sincerely and steadfastly uphold this Dharma, all the devas (gods) will protect them at all times. This Dharani (a type of mantra or spell) Dharma is like the sun shining on frost, like fire burning all things. Among all mountains, Mount Sumeru (the central mountain in Buddhist cosmology) is the most supreme; this sutra is also like that, the most supreme among all sutras. Among all waters, the great ocean is the largest; this sutra is also like that, the most supreme among all sutras. Among all stars, the moon is the brightest; this sutra is also like that, the most supreme among all sutras. Among all sages, the Buddhas are the foremost; this sutra is also like that, the most foremost among all sutras.
At that time, all the Bhikkhus (Buddhist monks), Bodhisattva-Mahasattvas (great Bodhisattvas), Devas and Nagas (the eight classes of supernatural beings), and other ghosts and spirits, hearing what the Buddha said, were all greatly delighted, paid homage, and followed the Buddha's teachings.
The 'Buddha Top Dharma' ends here; the following explains the Dharma of all Buddhas.
The Sutra of Collected Dharanis Spoken by the Buddha, Volume 1 Taisho Tripitaka Volume 18, No. 0901, Sutra of Collected Dharanis
The Sutra of Collected Dharanis Spoken by the Buddha, Volume 2 (Lower Section of the Buddha Division)
Translated by Atikuta (translator), Tripitaka Master from India of the Great Tang Dynasty
Method for Drawing the Images of All Buddha Tops
The images of all Buddha Tops are entirely yellow with a red halo. In the center of the halo, five blue flames of varying lengths emerge. They wear a red single skirt, covering the calves. They are draped in a yellow kasaya (robe), with a blue lining. The knees are drooping, and they sit on a lotus flower adorned with hundreds of treasures. On the lotus flower, there is a single-layered square treasure pedestal. On the side of the pedestal, there are two red feet, shaped like the squatting posture of reverence in this land, placed on the lotus flower. Above the lotus flower, a blue ground is spread. On both sides of the blue ground, red treasure platforms are placed, adorned with colorful ribbons, garlands (flower wreaths), and brocades, decorated in an intricate manner. On each platform, a lion is placed, guarding on both sides, wearing a treasure flower on its head, supporting the seat of the Buddha image. The right hand of the image has the index finger and thumb pinched together to form a hole, with the other three fingers spread and upright, the palm facing forward. The index finger of the left hand is attached to the side of the thumb hole of the right hand, the thumb is close, appearing as if they are pinched together.
。中指無名指屈在掌中。小指亦豎著右手掌。其像背倚寶莊繡枕。像左右廂。各有一菩薩。通身黃色。頭冠瓔珞而有青光。其像兩廂侍者菩薩。及其金剛侍者。光相皆同青色。左廂侍菩薩。右手屈臂手執白拂。左手申下少曲。在髀上。手執蓮華。以青色華褺。縵腰跨上。以寶絳繫腰。著朝霞裙。以輕紗籠絡。在左跨邊復著一道赤色菊華莊褺。襪過右跨。垂下向外。而立紫蓮華上。右廂侍菩薩。左手屈臂。手掌顯前而把數珠。珠二十一。右手申臂當在髀上。炫拂以青色華褺。縵其兩跨。寶絳繫腰。著朝霞裙。以輕紗籠絡裙上。左胯下有一道綠華褺。橫襪過右跨。下垂。向外而立紫白色蓮華上。于其兩侍菩薩以上。各有須陀會天。通身白色。黃帔絡髆著真緋裙。而各在於五色云上。各散雜華而為供養。又其兩廂侍菩薩后。各有四菩薩。威嚴上下端身正坐。助佛神通。接引眾生。其左廂上有二菩薩。共並而坐。前一菩薩。通身淺黃色。頭有華冠。瓔珞莊嚴項。耳無環珰。赤色圓光。回面向后。狀如與后菩薩共語。以素白褺。從右膊上。向後 絞出於左肘上。向下而垂。左手屈臂在左膝上。臂手垂下。右手向上。以右手指承左臂腕。著朝霞裙。交豎左膝。坐白蓮華上。后一菩薩。通身黃色頭戴華鬘。圓光綠色。緋褺絡膊。合掌
【現代漢語翻譯】 現代漢語譯本：中指和無名指彎曲在掌心，小指豎起，右手掌的姿勢。佛像背靠著華麗的刺繡枕頭。佛像左右兩旁，各有一位菩薩，全身呈黃色，頭戴寶冠，佩戴瓔珞，並散發著青色的光芒。佛像兩旁的侍者菩薩以及金剛侍者，光芒和相貌都呈現青色。左邊的侍者菩薩，右手彎曲，手執白色拂塵，左手伸下略微彎曲，放在大腿上，手持蓮花，用青色的花朵裝飾，覆蓋腰部和跨部，用寶貴的絲帶繫在腰間，穿著朝霞色的裙子，用輕紗籠罩。在左跨邊，又裝飾著一道紅色的菊花，襪子從右跨越過，向下垂落，向外，站立在紫色的蓮花上。右邊的侍者菩薩，左手彎曲，手掌朝前，拿著念珠，念珠有二十一顆。右手伸直，放在大腿上，揮動拂塵，用青色的花朵裝飾，覆蓋兩跨，用寶貴的絲帶繫在腰間，穿著朝霞色的裙子，用輕紗籠罩在裙子上。左跨下有一道綠色的花朵裝飾，橫跨過右跨，向下垂落，向外，站立在紫白色的蓮花上。在兩位侍者菩薩之上，各有須陀會天（Suda Huaitian，斯陀含天），全身白色，披著黃色的帔帛，穿著真紅色的裙子，各自站在五彩祥雲之上，散落各種鮮花作為供養。另外，在兩旁的侍者菩薩後面，各有四位菩薩，威嚴莊重，端身正坐，輔助佛的神通，接引眾生。左邊上方有兩位菩薩，並排而坐。前面的一位菩薩，全身淺黃色，頭戴華麗的寶冠，用瓔珞裝飾頸項，耳朵上沒有環狀耳飾，紅色的圓形光環，回頭面向後方，好像在與後面的菩薩交談。用素白的布料，從右肩上向後纏繞，從左肘上繞出，向下垂落。左手彎曲放在左膝上，手臂和手垂下，右手向上，用右手指托著左臂的腕部，穿著朝霞色的裙子，交叉豎起左膝，坐在白色的蓮花上。後面的一位菩薩，全身黃色，頭戴華麗的花鬘，圓光呈綠色，用紅色的布料裝飾肩膀，雙手合掌 English version: The middle and ring fingers are bent into the palm, and the little finger is upright, forming a gesture with the right palm. The image of the Buddha leans against a precious embroidered pillow. On either side of the Buddha image, there is a Bodhisattva, each with a yellow body, wearing a jeweled crown and adorned with necklaces, emitting a blue light. The attendant Bodhisattvas and Vajra attendants on both sides of the Buddha image all have blue light and appearances. The attendant Bodhisattva on the left has their right arm bent, holding a white whisk, and their left hand extended slightly bent, placed on their thigh, holding a lotus flower, decorated with blue flowers, covering the waist and hips, tied with a precious ribbon around the waist, wearing a morning glow skirt, covered with light gauze. On the left hip, there is also a red chrysanthemum decoration, with socks crossing over the right hip, hanging down, outward, standing on a purple lotus flower. The attendant Bodhisattva on the right has their left arm bent, with the palm facing forward, holding a rosary, with twenty-one beads. The right arm is extended, placed on the thigh, waving a whisk, decorated with blue flowers, covering both hips, tied with a precious ribbon around the waist, wearing a morning glow skirt, covered with light gauze on the skirt. Below the left hip, there is a green flower decoration, crossing over the right hip, hanging down, outward, standing on a purple-white lotus flower. Above the two attendant Bodhisattvas, there are Suda Huaitian (須陀會天, Suda Huaitian), each with a white body, wearing a yellow shawl, wearing a true scarlet skirt, each standing on five-colored auspicious clouds, scattering various flowers as offerings. In addition, behind the attendant Bodhisattvas on both sides, there are four Bodhisattvas each, dignified and solemn, sitting upright, assisting the Buddha's supernatural powers, guiding sentient beings. Above the left side, there are two Bodhisattvas, sitting side by side. The Bodhisattva in front has a light yellow body, wearing a magnificent crown, adorned with necklaces around the neck, without earrings, a red circular halo, turning their head to look back, as if conversing with the Bodhisattva behind. Using plain white cloth, wrapped from the right shoulder to the back, emerging from the left elbow, hanging down. The left arm is bent and placed on the left knee, with the arm and hand hanging down, the right hand facing upwards, using the right finger to support the wrist of the left arm, wearing a morning glow skirt, crossing and raising the left knee, sitting on a white lotus flower. The Bodhisattva behind has a yellow body, wearing a magnificent flower garland, a green halo, adorned with red cloth around the shoulders, with hands clasped together.
【English Translation】 English version: The middle and ring fingers are bent into the palm, and the little finger is upright, forming a gesture with the right palm. The image of the Buddha leans against a precious embroidered pillow. On either side of the Buddha image, there is a Bodhisattva, each with a yellow body, wearing a jeweled crown and adorned with necklaces, emitting a blue light. The attendant Bodhisattvas and Vajra attendants on both sides of the Buddha image all have blue light and appearances. The attendant Bodhisattva on the left has their right arm bent, holding a white whisk, and their left hand extended slightly bent, placed on their thigh, holding a lotus flower, decorated with blue flowers, covering the waist and hips, tied with a precious ribbon around the waist, wearing a morning glow skirt, covered with light gauze. On the left hip, there is also a red chrysanthemum decoration, with socks crossing over the right hip, hanging down, outward, standing on a purple lotus flower. The attendant Bodhisattva on the right has their left arm bent, with the palm facing forward, holding a rosary, with twenty-one beads. The right arm is extended, placed on the thigh, waving a whisk, decorated with blue flowers, covering both hips, tied with a precious ribbon around the waist, wearing a morning glow skirt, covered with light gauze on the skirt. Below the left hip, there is a green flower decoration, crossing over the right hip, hanging down, outward, standing on a purple-white lotus flower. Above the two attendant Bodhisattvas, there are Suda Huaitian (須陀會天, Suda Huaitian), each with a white body, wearing a yellow shawl, wearing a true scarlet skirt, each standing on five-colored auspicious clouds, scattering various flowers as offerings. In addition, behind the attendant Bodhisattvas on both sides, there are four Bodhisattvas each, dignified and solemn, sitting upright, assisting the Buddha's supernatural powers, guiding sentient beings. Above the left side, there are two Bodhisattvas, sitting side by side. The Bodhisattva in front has a light yellow body, wearing a magnificent crown, adorned with necklaces around the neck, without earrings, a red circular halo, turning their head to look back, as if conversing with the Bodhisattva behind. Using plain white cloth, wrapped from the right shoulder to the back, emerging from the left elbow, hanging down. The left arm is bent and placed on the left knee, with the arm and hand hanging down, the right hand facing upwards, using the right finger to support the wrist of the left arm, wearing a morning glow skirt, crossing and raising the left knee, sitting on a white lotus flower. The Bodhisattva behind has a yellow body, wearing a magnificent flower garland, a green halo, adorned with red cloth around the shoulders, with hands clasped together.
恭敬。著朝霞裙。而交腳坐青蓮華上。次下更畫作一菩薩。通身黃色。頭有華鬘。耳有綠環。圓光赤色。而無絡髆。右手屈臂。向右髀上。以手頭指大指相捻。其餘三指散豎向身。左手屈臂。其臂臨在左髀膝上。手執蓮華而其華莖博臂肘間。華頭向上。與項肩相當。著朝霞裙。交腳而坐淺紫蓮華上。次下一菩薩。通身黃色。乳房大作。頭無華鬘耳有白環。圓光青色。而無絡髆。仍作側身。右手屈臂。右手大指頭指相捻。拄著胸上。其餘三指散豎向上。左手申臂向下。手拓腳髀之間。著朝霞裙。兩膝跪坐紅蓮華上。其右廂上有二菩薩。雙併而坐。前一菩薩。通身以淺黃色作。其面回顧。狀如與后菩薩共語。頭有寶冠耳無珰環。圓光赤色。亦無絡髆。左手屈臂。其肘臨在左膝髀上。覆掌向下。五指皆垂。以右手臂向左腕上。頭指大指狀如相捻。而屈中指。其無名指少屈。豎小指向上。著朝霞裙。交腳而坐紅蓮華上。次後菩薩。通身黃色。頭有華冠耳無珰環。圓光綠色。以赤色褺。用絡髆上。右手屈臂手執荷葉。葉中盛著。一一別安五色蓮華。左手屈臂在交脛上。其手掌中作一青華。狀如一一擲華像前供養之形。著朝霞裙。交腳而坐白蓮華上。次下一菩薩。通身黃色。頭有寶冠耳有金環。圓光赤色。其左髆上貫著華鬘。垂右
【現代漢語翻譯】 現代漢語譯本： 恭敬地。穿著朝霞裙。然後交腳坐在青蓮花上。接下來再畫一個菩薩。全身黃色。頭上有華鬘（花環）。耳朵上有綠色環。圓光是紅色。但是沒有絡髆（裝飾肩部的瓔珞）。右手彎曲手臂。朝向右邊大腿上。用手的大拇指和食指相捻。其餘三指散開豎起朝向身體。左手彎曲手臂。手臂放在左邊大腿膝蓋上。手裡拿著蓮花，蓮花的莖在手臂肘部之間。花頭向上。與脖子肩膀相對應。穿著朝霞裙。交腳坐在淺紫色蓮花上。接下來一個菩薩。全身黃色。非常大。頭上沒有華鬘，耳朵上有白色環。圓光是青色。但是沒有絡髆。仍然畫成側身。右手彎曲手臂。右手大拇指和食指相捻。拄在胸上。其餘三指散開豎起向上。左手伸出手臂向下。手掌放在腳大腿之間。穿著朝霞裙。兩膝跪坐在紅色蓮花上。他的右邊廂上有兩個菩薩。雙雙併排坐著。前面的一個菩薩。全身用淺黃色畫成。他的臉回頭看。樣子像是和後面的菩薩說話。頭上有寶冠，耳朵上沒有珰環（耳飾）。圓光是紅色。也沒有絡髆。左手彎曲手臂。他的肘部放在左邊膝蓋大腿上。手掌向下覆蓋。五個手指都垂下來。用右手臂放在左手腕上。大拇指和食指的樣子像是相捻。但是彎曲中指。無名指稍微彎曲。豎起小指向上。穿著朝霞裙。交腳坐在紅色蓮花上。後面的菩薩。全身黃色。頭上有華冠，耳朵上沒有珰環。圓光是綠色。用紅色褺（襯墊）。用在絡髆上。右手彎曲手臂，手裡拿著荷葉。葉子中盛著。分別放著五色蓮花。左手彎曲手臂放在交疊的腿上。他的手掌中畫著一朵青色花。樣子像是一一投擲花朵在佛像前供養的樣子。穿著朝霞裙。交腳坐在白色蓮花上。接下來一個菩薩。全身黃色。頭上有寶冠，耳朵上有金環。圓光是紅色。他的左邊肩膀上貫穿著華鬘。垂向右邊
【English Translation】 English version: Reverently. Wearing a 'chao xia' skirt (skirt the color of morning clouds). And sitting cross-legged on a blue lotus flower. Next, draw another Bodhisattva. The whole body is yellow. The head has a 'hua man' (garland). The ears have green rings. The halo is red. But there is no 'luo bo' (ornamental necklace covering the shoulders). The right hand bends the arm. Towards the right thigh. The thumb and index finger of the hand are pinched together. The remaining three fingers are scattered and erected towards the body. The left hand bends the arm. The arm is placed on the left thigh knee. Holding a lotus flower in the hand, and the stem of the flower is between the elbow of the arm. The flower head is upward. Corresponding to the neck and shoulders. Wearing a 'chao xia' skirt. Sitting cross-legged on a light purple lotus flower. Next, a Bodhisattva. The whole body is yellow. Very large. There is no 'hua man' on the head, and there are white rings on the ears. The halo is blue. But there is no 'luo bo'. Still drawn in profile. The right hand bends the arm. The thumb and index finger of the right hand are pinched together. Resting on the chest. The remaining three fingers are scattered and erected upwards. The left hand extends the arm downwards. The palm is placed between the legs and thighs. Wearing a 'chao xia' skirt. Kneeling on both knees on a red lotus flower. On his right side there are two Bodhisattvas. Sitting side by side. The Bodhisattva in front. The whole body is painted in light yellow. His face looks back. Looking like he is talking to the Bodhisattva behind. There is a jeweled crown on the head, and no 'dang huan' (earrings) on the ears. The halo is red. There is also no 'luo bo'. The left hand bends the arm. His elbow is placed on the left knee and thigh. The palm is facing down. All five fingers are drooping. Use the right arm on the left wrist. The thumb and index finger look like they are pinching each other. But bend the middle finger. The ring finger is slightly bent. Erect the little finger upwards. Wearing a 'chao xia' skirt. Sitting cross-legged on a red lotus flower. The Bodhisattva behind. The whole body is yellow. There is a flower crown on the head, and no 'dang huan' on the ears. The halo is green. Use a red 'die' (padding). Used on the 'luo bo'. The right hand bends the arm, holding a lotus leaf in the hand. The leaves are filled with. Separately placed five-colored lotus flowers. The left hand bends the arm and is placed on the crossed legs. A blue flower is drawn in his palm. Looking like throwing flowers one by one in front of the Buddha statue for offering. Wearing a 'chao xia' skirt. Sitting cross-legged on a white lotus flower. Next, a Bodhisattva. The whole body is yellow. There is a jeweled crown on the head, and gold rings on the ears. The halo is red. His left shoulder is pierced with a 'hua man'. Hanging down to the right
臂間。下至腰。左手屈臂。拄左髀上。手掌向身執白蓮華。華與額齊。其菩薩面。如仰看華形。右手屈臂。以手博著右腳脛邊。掌向外側。著朝霞裙。交腳而坐淺紫蓮華上。次下菩薩。通身黃色。頭有華鬘圓光青色。耳有金環。乳房高大。左手屈臂直豎向上。肘著左膝。手擎經匣。右手屈臂著右膝上。屈無名指。餘四指散如峻顯掌。著朝霞裙。交腳而坐紅蓮華上。上來所說諸菩薩等臂腕之上。皆著寶釧。是等悉是諸佛眷屬。其像背後畫雙樹形。樹上畫作嚧醯陀迦布瑟波形(唐云陵宵華也)間錯樹葉。其像光上。更作一行寶側。復重成。其寶側上別作一隔。隔內畫出三舍利塔。以砌磚成。白色寶莊五層浮圖。其塔及浮圖門中。皆作化佛之形。
薩婆菩陀烏瑟膩沙印咒第一(唐云一切佛頂)
先仰二手。反鉤二無名指。屈于掌中。各屈二小指二中指于掌中。直舒頭指頭。相去一寸餘。開二大指。大指來去咒曰。
那(上音)謨薩婆跢他揭帝摽(毗要反一)阿啰訶(上音)蔽(毗可反下同二)三藐三菩提蔽(三)跢侄他(四)輸達泥輸達泥(五)薩婆達摩毗輸薩婆跛波毗輸達你(六)輸提毗輸提(七)薩婆達摩毗輸提(八)莎訶(九)
白月十五日香湯灑浴。而作水壇。燒香供養多少飲食。滅一切
【現代漢語翻譯】 現代漢語譯本： 手臂之間。下至腰部。左手彎曲手臂，支撐在左大腿上。手掌向內握著白蓮花。蓮花與額頭齊平。菩薩的面容，如同仰頭看花的樣子。右手彎曲手臂，用手貼著右小腿邊，手掌向外側。穿著朝霞色的裙子，交疊雙腳坐在淺紫色的蓮花上。接下來的菩薩，通身黃色。頭上有花鬘，圓光呈青色。耳朵上有金環。高大。左手彎曲手臂，直直向上豎起，手肘抵著左膝，手中擎著經匣。右手彎曲手臂放在右膝上，彎曲無名指，其餘四指散開，如同峻峭的山峰般顯現手掌。穿著朝霞色的裙子，交疊雙腳坐在紅色蓮花上。上面所說的各位菩薩等，手臂和手腕上，都戴著寶釧。這些都是諸佛的眷屬。他們的像背後畫著雙樹的形狀。樹上畫著嚧醯陀迦布瑟波形（唐代稱為陵霄花），與樹葉交錯。像的光環上，再畫一行寶側，再次重疊形成。在寶側上另外做一個隔斷，隔斷內畫出三座舍利塔，用磚砌成。白色的寶莊五層浮圖。塔和浮圖的門中，都畫著化佛的形象。
薩婆菩陀烏瑟膩沙印咒第一（唐代稱為一切佛頂）
先仰起雙手。反向鉤住兩個無名指，彎曲于掌中。各自彎曲兩個小指和兩個中指于掌中。伸直兩個食指的指頭，相距一寸多。張開兩個大拇指。大拇指來回移動，唸誦咒語：
那(上音) 謨薩婆跢他揭帝 摽(毗要反一) 阿啰訶(上音) 蔽(毗可反下同二) 三藐三菩提蔽(三) 跢侄他(四) 輸達泥輸達泥(五) 薩婆達摩毗輸 薩婆跛波毗輸達你(六) 輸提毗輸提(七) 薩婆達摩毗輸提(八) 莎訶(九)
白月十五日用香湯沐浴，然後設定水壇。焚香供養多少食物。滅除一切
【English Translation】 English version: Between the arms. Down to the waist. The left hand bends the arm, resting on the left thigh. The palm faces inward, holding a white lotus flower. The flower is level with the forehead. The Bodhisattva's face is like looking up at the shape of the flower. The right hand bends the arm, with the hand touching the side of the right shin, the palm facing outward. Wearing a dawn-colored skirt, sitting cross-legged on a light purple lotus flower. The next Bodhisattva is entirely yellow. The head has a floral garland, and the halo is blue. There are golden rings in the ears. Tall and large. The left hand bends the arm, straight up, with the elbow resting on the left knee, holding a scripture box in the hand. The right hand bends the arm and rests on the right knee, bending the ring finger, with the remaining four fingers spread out, like a steep mountain showing the palm. Wearing a dawn-colored skirt, sitting cross-legged on a red lotus flower. The Bodhisattvas mentioned above all wear jeweled bracelets on their arms and wrists. These are all members of the Buddhas' retinue. Behind their images are painted the shapes of double trees. On the trees are painted the shapes of Ro-hi-ta-ka-pu-se-po (嚧醯陀迦布瑟波) (in Tang Dynasty called Lingxiao flower), interspersed with leaves. On the halo of the image, another row of jeweled sides is painted, overlapping again. On the jeweled sides, another partition is made, and three Sarira (舍利) towers are painted inside the partition, made of bricks. A white, bejeweled five-story pagoda. In the gates of the tower and pagoda, images of manifested Buddhas are painted.
Sarva-Buddha-Usnisa (薩婆菩陀烏瑟膩沙) Mudra Mantra Number One (In Tang Dynasty called 'All Buddha Crowns')
First, raise both hands upwards. Hook the two ring fingers backwards, bending them into the palms. Bend the two little fingers and two middle fingers into the palms respectively. Straighten the tips of the two index fingers, leaving a gap of more than an inch. Open the two thumbs. Move the thumbs back and forth, reciting the mantra:
Na (那, rising tone) Mo Sarva Tathagata Bhyo (謨薩婆跢他揭帝 摽, bhyo pronounced as bi-yao 反切 1) Arhatebhyah (阿啰訶 蔽, bhyah pronounced as bi-ke 反切, same below 2) Samyaksambuddhebhyah (三藐三菩提蔽 3) Tadyatha (跢侄他 4) Sudhane Sudhane (輸達泥輸達泥 5) Sarva Dharma Visuddhe Sarva Papa Visodhani (薩婆達摩毗輸 薩婆跛波毗輸達你 6) Suddhe Visuddhe (輸提毗輸提 7) Sarva Dharma Visuddhe (薩婆達摩毗輸提 8) Svaha (莎訶 9)
On the fifteenth day of the white moon, bathe with fragrant water, and then set up a water altar. Burn incense and offer food as much as possible. Eradicate all
罪消惡蠱毒。又治諸病。當以此咒咒一切藥。咒七遍服。腹內苦痛隨服即止。惡毒消滅。
釋迦佛心印咒第二
二大中小六指。各豎頭相拄。以二食指向內相叉。右壓左。無名亦爾。開腕四寸(此印與觀世音心印同亦與火頭金剛輪印同)咒曰。
唵(一)薩婆悉底(二合)雞(二)毗輸陀啰(上音)泥(三)莎訶(四)
咒師若欲得供養十方諸佛。欲避一切障難。除一切鬼病。治一切病痛者。應作此法。若知有鬼病者。作四肘水壇。中心著火爐。燒柏樹枝。數數誦咒即差。若一日不差日日作到。七日即差。
又佛心印咒第三
以右手后四指。握大指成拳。即是其印。左手無用咒曰。
跢侄他(一)阿彌哩(二合)羝(二)阿濕波(二合)湯計(三)摩末羅摩末羅(四)奢摩波羅奢摩(五)烏波奢摩(六)都奴毗都奴(七)都例都謨例(八)莎訶(九)
若行遠道。誦此咒者永不疲倦。若行道時。風吹失道不知東西。或有鬼來錯教行處。或有人馬致死之時。即于彼處豎于石柱。其石柱上抄此咒已。誦一百八遍。若無石柱即豎幡竿。其幡竿上還抄此咒。誦一百八遍者。諸惡鬼神聞是咒已。永不得住行無障難若二十年以還小兒病者以五色線。作咒索五十四結。以牛黃研之
【現代漢語翻譯】 能消除罪業和惡毒的蠱毒，還能治療各種疾病。應該用這個咒語加持所有的藥物，唸誦七遍后服用。腹內的痛苦會隨著服藥而停止，惡毒也會消滅。
釋迦佛心印咒第二
用兩手的拇指、中指、小指，各自豎立使指尖相抵。用兩手的食指向內交叉，右手壓在左手上。無名指也同樣。兩腕打開四寸（這個手印與觀世音心印相同，也與火頭金剛輪印相同）。咒語是：
唵(ōng)（一）薩婆悉底(sà pó xī dǐ)（二合）（二）雞(jī)（二）毗輸陀啰(pí shū tuó luó)（上音）（泥(ní)）（三）莎訶(suō hē)（四）
咒師如果想要得到十方諸佛的供養，想要避免一切障礙和災難，消除一切鬼病，治療一切病痛，就應該修習這個法。如果知道有鬼病的人，就做一個四肘的水壇，中心放置火爐，燃燒柏樹枝，多次誦唸咒語，病就會痊癒。如果一天沒有痊癒，就每天都做，到第七天就會痊癒。
又佛心印咒第三
用右手的后四個手指握住拇指成拳，這就是手印。左手不用。咒語是：
跢侄他(duō zhí tuō)（一）阿彌哩(ā mí lī)（二合）羝(dī)（二）阿濕波(ā shī bō)（二合）湯計(tāng jì)（三）摩末羅摩末羅(mó mò luó mó mò luó)（四）奢摩波羅奢摩(shē mó bō luó shē mó)（五）烏波奢摩(wū bō shē mó)（六）都奴毗都奴(dū nú pí dū nú)（七）都例都謨例(dū lì dū mó lì)（八）莎訶(suō hē)（九）
如果行走遠路，誦唸這個咒語的人永遠不會疲倦。如果在行走時，被風吹迷失了道路，不知道東西方向，或者有鬼來錯誤地指教行走的地方，或者有人或馬將要死亡的時候，就在那個地方豎立一個石柱，在石柱上抄寫這個咒語，然後誦唸一百零八遍。如果沒有石柱，就豎立幡竿，在幡竿上抄寫這個咒語，誦唸一百零八遍，那麼各種惡鬼神聽到這個咒語后，就永遠不能停留，行走就沒有障礙。如果是二十年以內的小兒生病，就用五色線，做成咒索，打五十四個結，用牛黃研磨塗抹。
【English Translation】 Modern English Version: It eliminates sins and malicious poisons, and also cures various diseases. This mantra should be used to bless all medicines, chanting it seven times before taking them. Internal pain will cease upon taking the medicine, and malicious poisons will be eliminated.
The Second Śākyamuni Buddha Heart Seal Mantra
With both hands, the thumbs, middle fingers, and little fingers are raised, with their tips touching each other. The index fingers of both hands are crossed inward, with the right hand pressing on the left. The ring fingers are also in the same position. Open the wrists four inches (this mudra is the same as the Avalokiteśvara Heart Seal, and also the same as the Flaming Head Vajra Wheel Seal). The mantra is:
Oṃ (one) Sarva Siddhi (two) Ki (two) Viśuddha Rane (three) Svāhā (four)
If a mantra master wishes to receive offerings from the Buddhas of the ten directions, avoid all obstacles and difficulties, eliminate all ghost-caused illnesses, and cure all ailments, they should practice this method. If one knows someone is suffering from a ghost-caused illness, create a four-cubit water altar, place a fire pit in the center, burn cypress branches, and repeatedly chant the mantra, and the illness will be cured. If it is not cured in one day, continue to do it daily until the seventh day, and it will be cured.
Also, the Third Buddha Heart Seal Mantra
With the right hand, grasp the thumb with the other four fingers to form a fist. This is the mudra. The left hand is not used. The mantra is:
Tadyathā (one) Amili (two) Ashva (two) Tanki (three) Mama La Mama La (four) Shama Para Shama (five) Upashama (six) Dunu Vidunu (seven) Dule Dumole (eight) Svāhā (nine)
If one travels a long distance, those who recite this mantra will never be tired. If one is blown off course by the wind while traveling, not knowing the directions, or if a ghost comes to misguide the way, or if a person or animal is about to die, then erect a stone pillar at that place. Copy this mantra onto the stone pillar and recite it one hundred and eight times. If there is no stone pillar, then erect a banner pole, copy this mantra onto the banner pole, and recite it one hundred and eight times. When the evil ghosts and spirits hear this mantra, they will never be able to stay, and the journey will be without obstacles. If a child under twenty years old is sick, use five-colored threads to make a mantra rope with fifty-four knots, and grind bezoar to apply it.
為墨。于絹片中抄此咒已。系咒索中。以系病兒項上即差。
又佛心印咒第四
右手大指捻小指甲上。餘三指擿豎開之。左手反叉腰側上。立坐任意得用咒曰。
唵(一)時那時那(二)迦羅迦啰(三)摩羅摩羅(四)娑羅娑羅(五)補羅補羅(六)瞋陀瞋陀(七)頻陀頻陀(八)嗚𤙖泮(九)莎訶(十)
若牛馬等諸畜生輩。有時氣病者。取牛馬馲駝驢騾等毛。相和著牛乳中。從日入時夜夜作水壇。壇中心著火爐。咒師面向北。取乳中毛少分。取已心念。十方諸佛為一切眾生救苦。誦此咒一遍竟。即燒火中。如是一夜一百八遍。日日作法滿七日已。國中所有一切畜生病者皆差。
又佛心印第五
右手大指屈向掌。餘四指散向上豎(咒同前第二心印咒)若王病時。於七日中設齋。作四肘水壇。香華飲食百種供養著于壇中。其壇中心復安火爐。咒師日日香湯灑浴。著新凈衣入于道場。喚佛菩薩四天王等。取菩提樹。若無此樹谷樹亦得。一百八段。一段一尺。取一段兩頭涂牛乳。其涂法者。先涂其末後涂其本。咒師面向北。誦此咒至都謨例竟。即道王名病差。然後口道莎訶竟。燒於火中。其燒法者。木末向前木本向身。如是一夜盡一百八段。乃至七日王病即差。
若咒師病。
【現代漢語翻譯】 現代漢語譯本：用墨水在絹片上抄寫這個咒語后，將其繫在咒索中，然後繫在生病的孩子脖子上，病就會好。
又是佛心印咒第四：
右手大拇指捏住小指指甲，其餘三指向上豎起並張開。左手反叉在腰側。站立或坐著都可以使用。咒語如下：
唵 (om)(種子字，表示皈依) 時那時那 (shi na shi na) 迦羅迦啰 (jia luo jia luo)(黑色，時間) 摩羅摩羅 (mo luo mo luo)(花環) 娑羅娑羅 (suo luo suo luo)(流動) 補羅補羅 (bu luo bu luo)(充滿) 瞋陀瞋陀 (chen tuo chen tuo)(斷除) 頻陀頻陀 (pin tuo pin tuo)(破壞) 嗚𤙖泮 (wū hōng pàn)(聲音) 莎訶 (suō hē)(成就)
如果牛、馬等牲畜患有時氣病，取牛、馬、馲駝（tuó tuó，單峰駱駝）、驢、騾等的毛，混合在牛奶中。從日落時開始，每晚設定水壇。壇的中心放置火爐。咒師面向北方，取少量混合在牛奶中的毛。取毛后，心中默唸：十方諸佛爲了救度一切眾生的苦難。誦讀此咒一遍后，立即投入火中焚燒。像這樣每晚唸誦一百零八遍，每天都這樣做，滿七天後，國內所有牲畜的疾病都會痊癒。
又是佛心印第五：
右手大拇指彎曲向掌心，其餘四指向上豎起（咒語與前面第二個心印咒相同）。如果國王生病，在七天內設定齋戒，製作四肘的水壇，用香、花、飲食等一百種供品供養在壇中。在壇的中心再安置一個火爐。咒師每天用香湯沐浴，穿上新的乾淨衣服進入道場。呼喚佛、菩薩、四天王等。取菩提樹的枝條，如果沒有菩提樹，用谷樹也可以。截成一百零八段，每段一尺長。取一段，在兩頭塗上牛奶。塗抹的方法是，先涂末端，后涂根部。咒師面向北方，誦讀此咒到『都謨例』(dōu mó lì) 結束，然後說出國王的名字，並說病會痊癒，最後口誦『莎訶』(suō hē) 結束，然後將木段投入火中焚燒。焚燒的方法是，木的末端朝前，木的根部朝向自身。像這樣每晚燒盡一百零八段，乃至七天，國王的疾病就會痊癒。
如果咒師生病。
【English Translation】 English version: Write this mantra with ink on a piece of silk. Attach it to a mantra cord and tie it around the sick child's neck, and the illness will be cured.
Also, the fourth Buddha Heart Seal Mantra:
With the right hand, press the thumb onto the nail of the little finger. Extend and spread the remaining three fingers upwards. Place the left hand behind the waist. One can stand or sit as desired. The mantra is as follows:
Om (seed syllable, representing refuge) Shi Na Shi Na Kāla Kāla (black, time) Mala Mala (garland) Sāra Sāra (flowing) Pūra Pūra (filling) Chinda Chinda (cutting off) Bhinda Bhinda (breaking) Ūṃ Phaṭ Svāhā (accomplishment)
If cattle, horses, or other livestock are suffering from seasonal illnesses, take the hair of cattle, horses, camels (dromedary), donkeys, mules, etc., and mix it with milk. Starting from sunset, set up a water altar every night. Place a fire pit in the center of the altar. The mantra master faces north and takes a small portion of the hair mixed in the milk. After taking the hair, silently think: 'The Buddhas of the ten directions are saving all beings from suffering.' After reciting this mantra once, immediately burn it in the fire. Repeat this one hundred and eight times each night, performing this practice daily for seven days. After seven days, all the sick livestock in the country will be cured.
Also, the fifth Buddha Heart Seal:
Bend the thumb of the right hand towards the palm, and extend the remaining four fingers upwards (the mantra is the same as the second Heart Seal Mantra mentioned earlier). If a king is ill, set up a fast for seven days, create a four-cubit water altar, and offer a hundred kinds of offerings, such as incense, flowers, and food, on the altar. Place a fire pit in the center of the altar. The mantra master bathes in fragrant water every day, puts on new and clean clothes, and enters the practice hall. Invoke the Buddhas, Bodhisattvas, Four Heavenly Kings, etc. Take branches from a Bodhi tree. If there is no Bodhi tree, a grain tree can also be used. Cut them into one hundred and eight pieces, each one foot long. Take one piece and apply milk to both ends. The method of application is to first apply to the tip and then to the base. The mantra master faces north, recites this mantra until 'Du Mo Li' is finished, then says the king's name and that the illness will be cured, and finally recites 'Svāhā'. Then, throw the piece of wood into the fire to burn. The method of burning is to have the tip of the wood facing forward and the base of the wood facing oneself. Burn all one hundred and eight pieces in this way each night, and after seven days, the king's illness will be cured.
If the mantra master is ill.
依前法火燒胡麻。一百八遍即差。若人臨欲遠行。依前法日日燒紫橿木末。如是七日。作此法竟。遠行者。一切障難即無所畏。若行道時。七人以來共行作此法者。一切盜賊鬼難不畏。
若人頭痛。依前法咒師把香華。誦咒七遍。然後與病者。嗅竟。一咒一燒二十一遍。莎訶前道病者名字病差。其病不差。如是日日到七日即差。
一切佛心印咒第六
反叉后四指于掌中。右壓左。並二大指目前直豎。兩腕相著。以大指來去咒曰。
那(上音)謨薩婆菩提弊(毗可反一)薩啰薩啰(二)素啰素啰(三)補啰補啰(四)薩婆阿波唎多婆(上)曳(五)莎訶(六)
若人熱風病。依前法。作咒索。一咒一結二十一結。系病人項。以白芥子打病人頭。其病即差。若其不差三日誦咒。以白芥子打之即差。若其不差。取粳米飯咒二十一遍。一遍一燒誦咒。莎訶前道病者名。病者即差。
若人患眼。亦依前法七日之中。以安阇那(唐云銀礦石也)一百八顆。各咒一遍投火中。燒滿百八遍。其眼即差。
又法咒一切食及果藥等。皆咒七遍。然後服之一切無病。
又法誦一切諸咒。作此印者。一切諸佛菩薩賢聖並皆歡喜。身中所犯四重五逆酒肉五辛邪淫之罪。並皆消滅。
若有
【現代漢語翻譯】 現代漢語譯本： 依照之前的方法用火焚燒胡麻（芝麻）。唸咒一百零八遍，病就好了。如果有人將要遠行，依照之前的方法，每天焚燒紫橿木的末。這樣持續七天，完成這個方法后，遠行的人，一切障礙和災難都會消失，沒有什麼可畏懼的。如果在路上，七個人一起做這個方法，一切盜賊和鬼怪的侵擾都不用害怕。 如果有人頭痛，依照之前的方法，咒師拿著香和花，唸咒七遍，然後讓病人聞。念一句咒語燒一次香，總共二十一遍。在念『莎訶』之前說出病人的名字，病就會好。如果病沒有好，就這樣每天做，到第七天就會好。 一切佛心印咒第六 反叉雙手，后四指彎曲于掌中，右手壓在左手上，兩個大拇指在前面直立，兩手腕相靠。用大拇指來回移動，唸咒說： 那(上音)謨薩婆菩提弊(毗可反一)薩啰薩啰(二)素啰素啰(三)補啰補啰(四)薩婆阿波唎多婆(上)曳(五)莎訶(六) 如果有人得了熱風病，依照之前的方法，製作咒索，念一句咒語打一個結，總共打二十一個結，繫在病人的脖子上。用白芥子打病人的頭，病就會好。如果病沒有好，連續三天唸咒，用白芥子打他，病就會好。如果病還沒有好，取粳米飯唸咒二十一遍，念一遍咒語燒一次飯，念『莎訶』之前說出病人的名字，病人就會好。 如果有人患眼疾，也依照之前的方法，在七天之內，用安阇那（唐代稱為銀礦石）一百零八顆，每念一遍咒語就投入火中一顆，燒滿一百零八遍，眼疾就會好。 又有一種方法，對一切食物、水果和藥物等，都念咒七遍，然後服用，一切疾病都會消失。 又有一種方法，誦唸一切咒語時，結這個手印，一切諸佛、菩薩、賢聖都會歡喜。自身所犯的四重罪、五逆罪、飲酒吃肉、食用五辛、邪淫等罪過，都會消滅。 如果有人...
【English Translation】 English version: Following the previous method, burn Huma (sesame seeds) with fire. Recite the mantra one hundred and eight times, and the illness will be cured. If someone is about to travel far, follow the previous method and burn the powder of Zijiang wood every day. Continue this for seven days. After completing this method, the traveler will have no fear of any obstacles or disasters. If seven people on the road perform this method together, there will be no fear of any thieves or demonic disturbances. If someone has a headache, according to the previous method, the mantra master holds incense and flowers, recites the mantra seven times, and then lets the patient smell them. Recite one mantra and burn incense once, for a total of twenty-one times. Before reciting 'Svaha', say the patient's name, and the illness will be cured. If the illness is not cured, do this every day, and it will be cured by the seventh day. The Sixth All Buddha Heart Seal Mantra Cross the hands, with the four fingers bent into the palms, the right hand pressing on the left, and the two thumbs standing straight in front, with the wrists touching each other. Move the thumbs back and forth, reciting the mantra: Na(upper tone) mo sava bodhi biye (bi ke fan one) sara sara (two) sura sura (three) pura pura (four) sava aparita bhaye (upper) (five) svaha (six) If someone has a hot wind disease, according to the previous method, make a mantra rope, tie one knot for each mantra recitation, for a total of twenty-one knots, and tie it around the patient's neck. Hit the patient's head with white mustard seeds, and the illness will be cured. If the illness is not cured, recite the mantra for three consecutive days and hit him with white mustard seeds, and the illness will be cured. If the illness is still not cured, take japonica rice and recite the mantra twenty-one times, burning the rice once for each mantra recitation. Before reciting 'Svaha', say the patient's name, and the patient will be cured. If someone suffers from an eye disease, also according to the previous method, within seven days, use one hundred and eight pieces of Anjana (called silver ore in the Tang Dynasty), throwing one into the fire for each mantra recitation, burning all one hundred and eight times, and the eye disease will be cured. Another method is to recite the mantra seven times over all food, fruits, and medicines, and then consume them, and all diseases will disappear. Another method is that when reciting all mantras, making this mudra will please all Buddhas, Bodhisattvas, sages, and saints. The four major offenses, the five rebellious acts, drinking alcohol and eating meat, consuming the five pungent spices, and committing sexual misconduct will all be eliminated. If someone...
怨家。泥作其形。大小任意。取佉陀羅木為杖(唐云紫橿木也)用打此人。打已即燒此杖。口恒誦咒。念其人名。以白芥子擲置火中。一百八遍。惡人遠去治病亦驗。
又一切佛心印咒第七(亦名大心印咒)
覆兩手。反叉食指中指于掌中。二大指直申。向身頭相拄。二無名指向前頭相拄。二小指舒之。勿與無名指相著咒曰。
唵(一)蘇薩婆悉底(二合)雞(二)阿缽啰底呵羝(三)底唎(二合)聖(平音)俱(四)莎訶(五)
若咒師若王若臣。欲得身無病痛者。依前法用燒一切香。一百八遍。並誦咒即差。
若人慾得錢財者。亦依前法面向東坐。咒白芥子一咒一燒一百八遍。所求即得。
若欲共他論議。七日之中。日日燒青菖蒲。一咒一燒一百八遍。即得勝彼。
若人被毒蛇所螫者。咒石榴枝一百八遍。以枝摩向身下。日日作者蛇毒即差。
若欲得人相愛念者。燒白芥子。一咒一燒一百八遍。如是七日即得如意。
若鬼病不得語者。取白芥子咒二十一遍。以打病人。如是七日即能得語。
一切佛小心印第八(咒同前第二佛心咒)
準前惟改二小指。壓二無名指上。相拄壓之。若日日誦此咒者。前人歡喜恭敬尊重。若欲向啰阇大支彌邊者。
【現代漢語翻譯】 現代漢語譯本： 怨家（仇敵）。用泥製作他的形狀，大小隨意。取佉陀羅木（Khadiara，唐朝時稱為紫橿木）做成木杖，用來打這個人。打完后就燒掉這根木杖，口中不停誦唸咒語，念那個人的名字，用白芥子擲入火中，一百零八遍。惡人就會遠離，治療疾病也很靈驗。
又一切佛心印咒第七（也叫大心印咒）
覆兩手，反交叉食指和中指于掌中，兩個大拇指伸直，指頭相靠，朝向身體；兩個無名指向前，指頭相靠；兩個小指舒展開，不要與無名指相接觸。咒語如下：
唵(om，種子字) 蘇薩婆悉底(susarva-siddhi，一切成就) 雞(ki) 阿缽啰底呵羝(apratighate，無障礙) 底唎(tri，三) 聖(śrī，吉祥) 俱(ku) 莎訶(svāhā，圓滿)
如果咒師、國王或大臣，想要身體沒有病痛，按照前面的方法，用燒一切香，一百零八遍，並誦唸咒語，病痛就會痊癒。
如果有人想要得到錢財，也按照前面的方法，面向東方坐著，咒白芥子，一咒一燒，一百零八遍，所求就能得到。
如果想要與他人辯論，七天之中，每天燒青菖蒲，一咒一燒，一百零八遍，就能戰勝對方。
如果有人被毒蛇咬傷，咒石榴枝一百零八遍，用樹枝摩擦向身體下方，每天這樣做，蛇毒就會痊癒。
如果想要得到他人喜愛，燒白芥子，一咒一燒，一百零八遍，這樣七天就能如願以償。
如果鬼病導致不能說話，取白芥子咒二十一遍，用來打病人，這樣七天就能說話。
一切佛小心印第八（咒語與前面的第二佛心咒相同）
按照前面的方法，只是改變兩個小指，壓在兩個無名指上，相靠壓住。如果每天誦唸此咒，對方就會歡喜、恭敬、尊重。如果想要去啰阇（rāja，國王）大支彌（dhi，智慧）身邊。
【English Translation】 English version: Enemies. Make a clay figure of them, any size you like. Take Khadiara wood (in the Tang Dynasty, it was called Zijian wood) to make a staff, and use it to beat this person. After beating, burn the staff. Constantly chant the mantra, reciting the person's name, and throw white mustard seeds into the fire, one hundred and eight times. The evil person will go far away, and it is also effective for treating illnesses.
Also, the Seventh All Buddha Heart Seal Mantra (also called the Great Heart Seal Mantra)
Cover both hands, cross the index and middle fingers inward into the palms. Extend both thumbs straight, touching their tips together, facing the body. Point both ring fingers forward, touching their tips together. Extend both little fingers, without touching the ring fingers. The mantra is:
Om (seed syllable) Susarva-siddhi (all accomplishments) Ki Apratighate (unobstructed) Tri (three) Śrī (auspicious) Ku Svāhā (completion)
If a mantra master, king, or minister wants to be free from illness, follow the previous method, burn all kinds of incense one hundred and eight times, and recite the mantra, and the illness will be cured.
If someone wants to obtain wealth, also follow the previous method, sit facing east, chant over white mustard seeds, one mantra per seed, burning one hundred and eight seeds. What is sought will be obtained.
If you want to debate with others, for seven days, burn blue calamus daily, one mantra per burning, one hundred and eight times, and you will be victorious over them.
If someone is bitten by a poisonous snake, chant over a pomegranate branch one hundred and eight times, and rub the branch downwards on the body. Doing this daily will cure the snake venom.
If you want to be loved by others, burn white mustard seeds, one mantra per burning, one hundred and eight times. Doing this for seven days will fulfill your wishes.
If someone is unable to speak due to a ghost illness, take white mustard seeds and chant over them twenty-one times, and use them to strike the patient. Doing this for seven days will enable them to speak.
The Eighth All Buddha Small Heart Seal (the mantra is the same as the previous Second Buddha Heart Mantra)
Follow the previous method, only changing the two little fingers, pressing them on top of the two ring fingers, touching and pressing them together. If you recite this mantra daily, the other person will be happy, respectful, and reverent. If you want to go to the side of Rāja (king) Dhi (wisdom).
先於私房作護身竟。向啰阇門及支彌門首。咒自手掌七遍。以摩自面二十一遍。入者啰阇支彌見即歡喜。
若人鬼病大難治者。亦依前法取羊毛繩總。以系床四腳。燒白芥子。一咒一燒一百八遍。其病即差。三日不差七日定差。
如前所說諸佛心法。七日之中日日作法。作此法人心常憐愍一切眾生。下至蟻子不得殺生。偷盜邪淫妄語。應修十善斷十惡業。若作法時。七日之中初日不得吃食。以後六日得吃。法法皆言如前法者。皆作水壇種種供養。上下皆通依此法也。若作法時。深心發於無上菩提心。平等憐愍一切眾生。發是心者隨意得驗。若不爾者不得驗也。
一切佛眼印咒第九(亦名佛母印)
二無名二小指直豎合頭。二中指豎小曲頭相拄。二大指並豎曲。二頭指以側壓二大指。背頭相拄。咒曰。
唵(一)釋雞三么曳(二)騷咩(三)莎訶(四)
若人患眼。取蓽𦭞搗研為末。以蜜和研。以用鐵頭大如箸頭。沾藥涂眼中。復以印印咒眼中藥。當中即差。
佛眉間白毫相印咒第十
反叉后二指于掌中。豎二中指頭相拄。並豎二大指。以左食指平屈下節。捻左大指頭。右食指曲開之。于右中指背上。離一分許咒曰。
唵(一)烏𤙖(二)污𠷈泥(三)尼唎(
【現代漢語翻譯】 現代漢語譯本： 先於私房作護身法。然後到啰阇門（國王之門）及支彌門（城市之門）前。用咒語加持自己的手掌七遍，再用手掌摩擦自己的面部二十一遍。進入這些門的人，啰阇（國王）和支彌（城市管理者）見到你就會感到歡喜。 如果有人患了鬼病，難以治療，也按照前面的方法，取羊毛繩總，繫在床的四個腳上，燒白芥子，念一句咒語燒一次，共燒一百零八遍，病就會好。三天不好，七天一定好。 如前面所說的諸佛心法，七天之中每天都進行修法。修此法的人，內心要常常憐憫一切眾生，下至螞蟻都不得殺生。不得偷盜、邪淫、妄語。應該修十善，斷十惡業。如果作法時，七天之中第一天不得吃東西，以後六天可以吃。所有提到『如前法』的，都要設定水壇，進行種種供養。上下皆通，都依照此法。如果作法時，要以深切的心發起無上菩提心，平等憐憫一切眾生。發起這種心的人，隨意都能得到驗證。如果不這樣，就不能得到驗證。 一切佛眼印咒第九（也叫佛母印） 兩無名指和兩小指直立合併指尖。兩中指豎立，稍微彎曲，指尖相抵。兩大拇指並排豎立彎曲。兩食指用側面壓住兩大拇指，背部指尖相抵。咒語是： 唵(ōng)（一）釋雞三么曳(shì jī sān me yě)（二）騷咩(sāo miē)（三）莎訶(suō hē)（四） 如果有人患眼疾，取蓽菝搗碎研磨成末，用蜂蜜調和研磨。用鐵製的器具，大小如筷子頭，蘸取藥塗在眼中，再用手印加持咒語在眼睛中的藥上，立刻就好。 佛眉間白毫相印咒第十 反叉雙手，將后兩指（無名指和小指）于掌中交錯。豎起兩中指，指尖相抵。並排豎起兩大拇指。用左食指平屈下節，捏住左大拇指頭。右食指彎曲打開，放在右中指背上，距離一分左右。咒語是： 唵(ōng)（一）烏𤙖(wū hán)（二）污𠷈泥(wū hán ní)（三）尼唎(ní lì)
【English Translation】 English version: First, perform a protection ritual in your private chamber. Then, go to the Rājā gate (king's gate) and the Chaimi gate (city gate). Chant over your palms seven times, then rub your face with your palms twenty-one times. Those who enter these gates, the Rājā (king) and Chaimi (city manager) will be pleased to see you. If someone suffers from a ghost-caused illness that is difficult to cure, also follow the previous method, take a bundle of wool yarn, tie it to the four legs of the bed, burn white mustard seeds, chanting the mantra once for each burning, a total of one hundred and eight times, and the illness will be cured. If it doesn't get better in three days, it will definitely get better in seven days. As previously described in the mind-dharmas of all Buddhas, practice the method every day for seven days. The person who practices this method should always have compassion for all sentient beings, and should not kill any living thing, even ants. Do not steal, commit adultery, or lie. One should cultivate the ten virtues and cut off the ten evil deeds. If performing the ritual, one should not eat anything on the first day of the seven days, and may eat on the following six days. Whenever it says 'as in the previous method,' one should set up a water altar and make various offerings. Both above and below, follow this method. If performing the ritual, deeply generate the unsurpassed Bodhi mind, and equally have compassion for all sentient beings. Those who generate this mind will readily obtain verification. If not, one will not obtain verification. The Ninth Mudra and Mantra of the All-Seeing Buddha Eye (also called the Buddha Mother Mudra) Both ring fingers and little fingers are upright and joined at the tips. Both middle fingers are upright, slightly bent, and touching each other at the tips. Both thumbs are upright and bent together. Both index fingers press against the sides of both thumbs, with the backs of the fingertips touching. The mantra is: Oṃ (one) Śikhi-samaye (two) Saumye (three) Svāhā (four) If someone suffers from an eye disease, take long pepper, pound and grind it into powder, mix and grind it with honey. Use an iron tool, the size of a chopstick head, dip it in the medicine and apply it to the eye. Then, use the mudra and chant the mantra over the medicine in the eye, and it will be cured immediately. The Tenth Mudra and Mantra of the White Hair Between the Eyebrows of the Buddha Cross the two back fingers (ring and little fingers) in the palm. Raise the two middle fingers, touching their tips. Raise the two thumbs side by side. Bend the lower joint of the left index finger flat, and pinch the tip of the left thumb. Bend and open the right index finger, placing it on the back of the right middle finger, about one fen (a unit of length) away. The mantra is: Oṃ (one) Ughāṇe (two) Ughāṇi (three) Niri
二合)磨(去音)禮(四)阿盧(輕音)計尼(五)嗚𤙖(六)莎訶(七)
此是大心亦名大咒。
又復咒曰。
唵(一)污𠷈泥(二)莎訶(二)
此是小咒亦名心咒。
若有人能日日供養。作印誦咒。臨命終時。眉間光明。如阿彌陀佛毫光相似。
佛牙印咒第十一
準前佛頂刀印。惟改以右中指屈入掌內。左中指小曲豎咒曰。
唵(一)舍都嚧缽啰末馱你曳(二)莎訶(三)
作四肘水壇。二三肘作亦得中用。以白芥子七寶等物及一切物。皆置壇中。次作咒索。一咒一結成三七結。系病人項。臂上亦得。其病即差。又以此印印水飲之。除牙齒痛。
又一切佛眼印咒第十二(釋迦眼印同)
反叉后二指于掌中。曲豎二中指頭相拄。並直豎二大指。平屈二頭指下節。壓二大指上。令頭相拄兩腕相著咒曰。
唵(一)釋雞三么曳(二)騷咩(三)莎訶(四)
若作此法日日供養。見佛菩薩。命終之後。生生之處常得天眼。
佛跋折啰止一切毒蟲印咒第十三
反叉二小指于掌中。二無名亦相叉。指頭于虎口出。二中指豎頭相拄。豎二大指。小屈頭指。于中外上節相當。去一分許咒曰。
唵(一)字婆羅字婆羅(二)
【現代漢語翻譯】 現代漢語譯本： 二合)磨(mó，去音)禮(lǐ)(四)阿盧(ālú，輕音)計尼(jìní)(五)嗚𤙖(ōng)(六)莎訶(suōhē)(七)
這是大心，也叫大咒。
又有一個咒語：
唵(ōng)(一)污𠷈泥(wūní)(二)莎訶(suōhē)(二)
這是小咒，也叫心咒。
如果有人能夠每天供養，結印誦咒，臨命終時，眉間會放出光明，像阿彌陀佛（Amitābha）的毫光一樣。
佛牙印咒第十一
按照之前的佛頂刀印，只是將右手中指彎曲放入掌內，左手中指稍微彎曲豎起，誦咒：
唵(ōng)(一)舍都嚧缽啰末馱你曳(shědūlúbōlāmòtuóníyì)(二)莎訶(suōhē)(三)
製作一個四肘的水壇，兩三肘也可以，中間使用。用白芥子、七寶等物以及一切物品，都放置在壇中。然後製作咒索，一咒一結，結成二十一個結（三七結），繫在病人的脖子上，或者手臂上也可以，病就會好。又用這個印印水飲用，可以去除牙齒疼痛。
又一切佛眼印咒第十二(釋迦眼印同)
反向交叉后兩個手指于掌中，彎曲豎起兩個中指，指頭相拄。並直豎兩個大拇指，平屈兩個食指下節，壓在兩個大拇指上，使指頭相拄，兩腕相靠，誦咒：
唵(ōng)(一)釋雞三么曳(shìjīsānmàyì)(二)騷咩(sāomiē)(三)莎訶(suōhē)(四)
如果修習此法，每日供養，就能見到佛菩薩。命終之後，生生世世都能得到天眼。
佛跋折啰（Vajra，金剛）止一切毒蟲印咒第十三
反向交叉兩個小指于掌中，兩個無名指也相叉，指頭在虎口處伸出。兩個中指豎起，指頭相拄。豎起兩個大拇指，稍微彎曲食指，在中外上節相當的位置，離開一分左右，誦咒：
唵(ōng)(一)字婆羅字婆羅(zìpóluózìpóluó)(二)
【English Translation】 English version: 二合)磨(mó, gone sound)禮(lǐ)(four)阿盧(ālú, light sound)計尼(jìní)(five)嗚𤙖(ōng)(six)莎訶(suōhē)(seven)
This is the Great Mind, also called the Great Mantra.
Again, a mantra says:
唵(ōng)(one)污𠷈泥(wūní)(two)莎訶(suōhē)(two)
This is the Small Mantra, also called the Heart Mantra.
If someone can make offerings daily, form the mudra and recite the mantra, at the time of death, light will emanate from between their eyebrows, similar to the white hair-curl light of Amitābha (Amitābha) Buddha.
Eleventh, the Buddha Tooth Mudra Mantra
According to the previous Buddha Crown Knife Mudra, only change it by bending the right middle finger into the palm, slightly bending and raising the left middle finger, and reciting the mantra:
唵(ōng)(one)舍都嚧缽啰末馱你曳(shědūlúbōlāmòtuóníyì)(two)莎訶(suōhē)(three)
Make a water altar of four cubits. Two or three cubits can also be used in the middle. Place white mustard seeds, seven treasures, and all kinds of things in the altar. Then make a mantra rope, one mantra per knot, forming twenty-one knots (three sets of seven knots). Tie it around the patient's neck, or on the arm, and the illness will be cured. Also, use this mudra to bless water and drink it to remove toothache.
Twelfth, the All Buddha Eye Mudra Mantra (same as Shakyamuni's Eye Mudra)
Cross the back two fingers in the palm. Bend and raise the two middle fingers, with the tips touching each other. Straighten and raise the two thumbs. Bend the lower joints of the two index fingers flat, pressing them on the two thumbs, so that the tips touch each other and the two wrists are close together, and recite the mantra:
唵(ōng)(one)釋雞三么曳(shìjīsānmàyì)(two)騷咩(sāomiē)(three)莎訶(suōhē)(four)
If you practice this method and make offerings daily, you will see Buddhas and Bodhisattvas. After death, in every life, you will always obtain the divine eye.
Thirteenth, the Buddha Vajra (Vajra) Mudra Mantra to Stop All Poisonous Insects
Cross the back two little fingers in the palm. The two ring fingers also cross each other, with the fingertips protruding from the tiger's mouth. Raise the two middle fingers, with the tips touching each other. Raise the two thumbs, slightly bending the index fingers, at the corresponding position of the middle outer upper joint, about one-tenth of an inch away, and recite the mantra:
唵(ōng)(one)字婆羅字婆羅(zìpóluózìpóluó)(two)
浮陀跋折啰(三)阿缽啰底訶哆(四)嗚𤙖㧊(五)莎訶(六)
是法印咒。能止一切毒蟲所嚙。又療諸病。若作法時。作一小壇。燒香散華飲食供養。作此印咒印病人身。其病即差。並印病人護身結界。
若人身上。有諸惡瘡時氣病者。以印印之。其瘡熱病無不除差。若印病者。臍已上病。隨其病處皆合用印。若臍以下不得用印。但以柳杖打之無妨。
又佛跋折啰印咒第十四
準前帝殊羅施印。唯改開二頭指。小曲頭咒曰。
唵(一)俱嚧弭那(二)嗚𤙖㧊(三)莎訶(四)
作小水壇。種種香華飲食供養。燒安悉香及薰陸香。不用餘香。先以干灰磨刀七遍。不用水磨。復作水壇縱廣四肘。八歲十二十五歲兒。香湯灑浴。著新凈衣。在壇東畔面向西坐咒師把刀當眉門上。在壇西畔面向東坐。數數誦咒。隨欲作法于刀上現。咒師不見唯小兒見。
又一切佛跋折啰印咒第十五
以左大指捻小指甲上。以右大指內孔中過。以餘四指握左大小指。其右大指頭頭向上。左食指中指無名指直豎散舒(是明德佛印也)惟改以右食中無名三指。散握右掌背並大指頭咒曰。
唵(一)跋折啰脂醯(上)淼(二)莎訶(三)
治一切鬼病。白月五日三迴誦咒。即得滅罪。
【現代漢語翻譯】 現代漢語譯本 浮陀跋折啰(三)（Buddha Vajra，佛金剛）阿缽啰底訶哆(四)（Apratihata，無障礙）嗚𤙖㧊(五)（Hum Phat）莎訶(六)（Svaha，成就）。
這是法印咒語。能止息一切毒蟲的叮咬。又可以治療各種疾病。如果做法事的時候，做一個小壇，焚香、散花、用飲食供養。用這個印和咒語印在病人身上，病就會好。也可以用印為病人護身結界。
如果有人身上有各種惡瘡或者時氣病，用印印在患處，瘡和熱病沒有不消除痊癒的。如果給病人用印，臍以上的病，根據病癥所在之處都可以用印。如果是臍以下的病，不可以用印，但是可以用柳條抽打，沒有妨礙。
又是佛跋折啰印咒第十四
按照之前的帝殊羅施印（Tejoraśi mudra），只是把兩個食指打開，稍微彎曲指頭。咒語是：
唵(一)（Om）俱嚧弭那(二)（Kurumine）嗚𤙖㧊(三)（Hum Phat）莎訶(四)（Svaha）。
做一個小水壇，用各種香、花、飲食供養。焚燒安悉香和薰陸香，不用其他的香。先用干灰磨刀七遍，不用水磨。再做一個縱橫四肘的水壇。找八歲、十歲、十二歲、十五歲的兒童，用香湯沐浴，穿上乾淨的新衣服，在壇的東邊面向西坐。咒師拿著刀，對著兒童的眉心。咒師在壇的西邊面向東坐。反覆唸誦咒語，想要做什麼法事，就會在刀上顯現出來。咒師看不見，只有兒童能看見。
又是一切佛跋折啰印咒第十五
用左手大拇指捏住小指的指甲。用右手大拇指從孔中穿過。用其餘四個手指握住左手的大小指。右手大拇指的指頭向上。左手的食指、中指、無名指直立伸展開（這是明德佛印）。只是把右手的食指、中指、無名指散開握住右手掌背，併攏大拇指指頭。咒語是：
唵(一)（Om）跋折啰脂醯(上)淼(二)（Vajra Jihve Hūm）莎訶(三)（Svaha）。
治療一切鬼病。在白月（農曆上半月）初五唸誦三次咒語，就可以消滅罪過。
【English Translation】 English version 浮陀跋折啰(三) (Buddha Vajra) 阿缽啰底訶哆(四) (Apratihata) 嗚𤙖㧊(五) (Hum Phat) 莎訶(六) (Svaha).
This is a Dharma seal mantra. It can stop the bites of all poisonous insects. It can also cure various diseases. When performing rituals, make a small altar, burn incense, scatter flowers, and offer food and drink. Use this mudra and mantra to imprint on the patient's body, and the illness will be cured. You can also use the mudra to protect the patient's body and create a boundary.
If someone has various malignant sores or epidemic diseases on their body, imprint the affected area with the mudra, and the sores and fever will be eliminated and healed. If using the mudra on a patient, for illnesses above the navel, the mudra can be used according to the location of the illness. If it is an illness below the navel, the mudra should not be used, but it is okay to strike with a willow branch.
Also, the fourteenth Buddha Vajra mudra and mantra
Follow the previous Tejoraśi mudra, only change by opening the two index fingers and slightly bending the tips. The mantra is:
唵(一) (Om) 俱嚧弭那(二) (Kurumine) 嗚𤙖㧊(三) (Hum Phat) 莎訶(四) (Svaha).
Make a small water altar, and offer various incense, flowers, food, and drink. Burn benzoin incense and frankincense, do not use other incense. First, grind the knife seven times with dry ash, do not use water. Then make a water altar four cubits in length and width. Find children aged eight, ten, twelve, and fifteen, bathe them with fragrant water, and dress them in clean new clothes. Have them sit on the east side of the altar facing west. The mantra master holds the knife against the child's brow. The mantra master sits on the west side of the altar facing east. Recite the mantra repeatedly, and whatever ritual you wish to perform will appear on the knife. The mantra master cannot see it, only the child can see it.
Also, the fifteenth All Buddha Vajra mudra and mantra
Use the left thumb to press the nail of the little finger. Pass the right thumb through the hole. Grasp the left little finger and thumb with the remaining four fingers. The tip of the right thumb points upward. The left index, middle, and ring fingers are straight and spread out (this is the mudra of Amitabha Buddha). Only change by spreading the right index, middle, and ring fingers and grasping the back of the right palm, with the thumb tips together. The mantra is:
唵(一) (Om) 跋折啰脂醯(上)淼(二) (Vajra Jihve Hūm) 莎訶(三) (Svaha).
Cures all ghost sicknesses. Recite the mantra three times on the fifth day of the white moon (first half of the lunar month), and you will be able to eliminate sins.
一回誦咒。二十一遍一百八遍一千八遍任意得誦。悉能除卻一切障惱。
一切佛棒印咒第十六
反叉后三指于掌中。並豎二大指。離頭指少許。二食指頭相拄曲。壓大指頭。頭少許勿著大指咒曰。
唵(一)摩黎摩黎(二)摩唎尼(三)馱啰馱啰(四)嗚𤙖㧊(五)莎訶(六)
以此印打一切鬼病。其病即差作者皆驗。
一切佛刀刺一切鬼印咒第十七
反叉后二指于掌中。直豎二中指。頭相著。屈右大指于掌中。次以左大指壓右大指。藏頭次以右食指壓左大指。自藏頭。次以左食指壓右食指。亦藏頭。合腕咒曰。
唵(一)渴伽羅末拏(二)缽啰摩達那且(次也反三)搗馱(去音)耶(四)莎訶(五)
若欲坐禪結界三回。以印右轉誦咒七遍。亦治一切鬼神之病。
凈王佛頂印咒第十八(亦名阿閦佛頂印)
反叉后三指于掌中。曲雙。頭指頭相拄。並二大指目前。去頭指少許勿令相著。大指來去咒曰。
那謨薩婆突揭羝(一)缽唎輸達那啰阇夜(二)跢他揭跢(去音)夜(三)阿啰訶(上音)羝(四)三藐三菩陀(去音)夜(五)跢侄他(六)輸達泥輸達泥(七)薩婆波跛毗輸達泥(八)輸提毗輸提(九)薩婆達摩毗輸提(十)莎訶(十一)
【現代漢語翻譯】 現代漢語譯本： 持誦真言一遍、二十一遍、一百零八遍、一千零八遍，隨意持誦。都能去除一切障礙煩惱。
一切佛棒印咒 第十六
反叉雙手，將后三指置於掌中。並豎起兩個大拇指，與食指稍微分離。兩個食指指尖相抵彎曲，壓住大拇指的指尖，指尖稍微壓住即可，不要完全貼合大拇指。真言如下：
唵(ōng) (一) 摩黎摩黎(mó lí mó lí) (二) 摩唎尼(mó lì ní) (三) 馱啰馱啰(tuó luó tuó luó) (四) 嗚𤙖㧊(wū hōng pō) (五) 莎訶(suō hē) (六)
以此手印擊打一切鬼病，其病立即痊癒，實踐者都有效驗。
一切佛刀刺一切鬼印咒 第十七
反叉雙手，將后兩指置於掌中。直豎起兩個中指，指尖相抵。彎曲右大拇指于掌中，然後用左大拇指壓住右大拇指，藏起指頭。再用右食指壓住左大拇指，也藏起指頭。再用左食指壓住右食指，同樣藏起指頭。合攏手腕。真言如下：
唵(ōng) (一) 渴伽羅末拏(kě qié luó mò ná) (二) 缽啰摩達那且(bō luó mó dá ná qiě) (次也反三) 搗馱(dǎo tuó)耶(yē) (四) 莎訶(suō hē) (五)
如果想要坐禪結界，結此手印右旋三圈，持誦真言七遍。也可以治療一切鬼神引起的疾病。
凈王佛頂印咒 第十八 (也名阿閦(chù)佛頂印)
反叉雙手，將后三指置於掌中，彎曲。兩個食指指尖相抵。併攏兩個大拇指於前方，與食指稍微分離，不要讓它們相接觸。大拇指來回移動。真言如下：
那謨薩婆突揭羝(nā mó sà pó tū jiē dī) (一) 缽唎輸達那啰阇夜(bō lì shū dá nā luó shé yè) (二) 跢他揭跢(tuó tuō jiē tuó)夜(yè) (三) 阿啰訶(ā luó hē)羝(dī) (四) 三藐三菩陀(sān miǎo sān pú tuó)夜(yè) (五) 跢侄他(dá zhí tuō) (六) 輸達泥輸達泥(shū dá ní shū dá ní) (七) 薩婆波跛毗輸達泥(sà pó bō bǒ pí shū dá ní) (八) 輸提毗輸提(shū tí pí shū tí) (九) 薩婆達摩毗輸提(sà pó dá mó pí shū tí) (十) 莎訶(suō hē) (十一)
【English Translation】 English version: Reciting the mantra once, twenty-one times, one hundred and eight times, or one thousand and eight times, as one wishes. All can remove all obstacles and afflictions.
All Buddha's Club Seal Mantra Sixteenth
Cross the hands, placing the three fingers behind into the palm. And erect the two thumbs, slightly separated from the index fingers. The tips of the two index fingers touch and bend, pressing on the tips of the thumbs, just slightly pressing, do not completely adhere to the thumbs. The mantra is as follows:
Om (一) Ma li ma li (二) Ma li ni (三) Tuo luo tuo luo (四) Wu hong po (五) Suo he (六)
Use this mudra to strike all ghost sicknesses, and the sickness will be cured immediately. All practitioners have found it effective.
All Buddha's Sword Piercing All Ghosts Seal Mantra Seventeenth
Cross the hands, placing the two fingers behind into the palm. Erect the two middle fingers straight, with the tips touching. Bend the right thumb into the palm, then use the left thumb to press on the right thumb, hiding the tip. Then use the right index finger to press on the left thumb, also hiding the tip. Then use the left index finger to press on the right index finger, also hiding the tip. Close the wrists. The mantra is as follows:
Om (一) Ke qie luo mo na (二) Bo luo mo da na qie (次也反三) Dao tuo ye (四) Suo he (五)
If you want to sit in meditation and establish a boundary, make this mudra and rotate it three times to the right, reciting the mantra seven times. It can also cure diseases caused by all ghosts and spirits.
Pure King Buddha's Crown Seal Mantra Eighteenth (Also named Akshobhya Buddha's Crown Seal)
Cross the hands, placing the three fingers behind into the palm, bending them. The tips of the two index fingers touch. Bring the two thumbs together in front, slightly separated from the index fingers, do not let them touch each other. Move the thumbs back and forth. The mantra is as follows:
Namo sa po tu jie di (一) Bo li shu da na luo she ye (二) Tuo tuo jie tuo ye (三) A luo he di (四) San miao san pu tuo ye (五) Da zhi tuo (六) Shu da ni shu da ni (七) Sa po bo bo pi shu da ni (八) Shu ti pi shu ti (九) Sa po da mo pi shu ti (十) Suo he (十一)
是法印咒。若有人能于白月十三日。香湯灑浴燒香供養。至心誦咒滅無量罪。若有人能日日誦者。一切惡神鬼不敢來近。又治一切病。若治病時。先以此咒咒白芥子。咒七遍已散於四方。即成結界。結界以後治病有驗。
若婦人產難產不出者。以此印印麻油器上。咒三七遍將油摩臍誦咒。即出。白月十三日香湯灑浴燒香供養。誦咒滅罪。即能縛鬼惡人及賊。
缽頭摩婆皤娑佛頂印咒第十九
其印與前金輪印同。唯改以二大指來去咒曰。
唵(一)缽頭(二合)摩跋路(平輕)枳羝苾㘕(二)烏𤙖(三)
毗摩羅婆皤娑佛印咒第二十(唐云無憂德佛)
準月天印。惟改二食指。在中指中節文。指頭向內出少許。大指來去咒曰。
唵(一)輸嚕達啰啰(上音)迦帝阇(二)婆塞羯羅(三)缽啰(二合)婆(四)𪾼醯𪾼醯(五)婆伽梵(六)莎訶(七)
啰(上音)怛那(二合)尸緊雞佛印咒第二十一(唐云栴檀德佛)
準馬頭手印。惟改屈二大指入掌。以二中指屈壓二大指。頭指來去咒曰。
唵(一)毗盧枳尼(二)娑啰娑啰(三)徙離徙囄(四)素嚕素嚕(五)阿盧枳尼(六)毗盧枳尼(七)阿婆婆娑耶(八)莎訶(九)
毗婆尸佛印咒第
【現代漢語翻譯】 現代漢語譯本
這是法印咒。如果有人能在白月十三日，用香湯沐浴，焚香供養，至誠誦持此咒，就能消滅無量的罪業。如果有人能每日誦持，一切惡神惡鬼都不敢靠近。此咒還能治療一切疾病。如果用此咒治病，先用此咒加持白芥子，加持七遍后，將白芥子撒向四方，就形成了結界。在結界內治病，就會有效果。 如果婦人難產，無法生產，就用此印印在麻油器皿上，唸誦咒語二十一遍，然後用油塗抹在肚臍上，並誦持咒語，就能順利生產。在白月十三日，用香湯沐浴，焚香供養，誦持咒語，就能消滅罪業，並且能夠束縛鬼怪、惡人和盜賊。 缽頭摩婆皤娑佛（Padmava Pavasabuddha，蓮花光佛）佛頂印咒第十九 這個手印與之前的金輪印相同，只是將兩個大拇指來回移動。咒語是： 唵(om)(一)缽頭(二合)(padma)(二)摩跋路(平輕)(bhalu)(枳羝苾㘕(三)(kiti bi lan)烏𤙖(四)(wong) 毗摩羅婆皤娑佛（Vimalapavasa Buddha，無憂德佛）印咒第二十（唐朝譯為無憂德佛） 參照月天印，只是將兩個食指彎曲，放在中指的中節部位，指尖稍微向內。大拇指來回移動。咒語是： 唵(om)(一)輸嚕達啰啰(上音)(shuru darara)(二)迦帝阇(kateja)(三)婆塞羯羅(vasekara)(四)缽啰(二合)(pra)婆(pa)(五)𪾼醯𪾼醯(xi xi)(六)婆伽梵(bhagavan)(七)莎訶(svaha)(八) 啰(上音)(ra)怛那(二合)(ratna)尸緊雞佛（Ratanasikhin Buddha，栴檀德佛）印咒第二十一（唐朝譯為栴檀德佛） 參照馬頭手印，只是將兩個大拇指彎曲放入掌心，用兩個中指彎曲壓住兩個大拇指。食指來回移動。咒語是： 唵(om)(一)毗盧枳尼(virojini)(二)娑啰娑啰(sara sara)(三)徙離徙囄(sili sili)(四)素嚕素嚕(suru suru)(五)阿盧枳尼(arojini)(六)毗盧枳尼(virojini)(七)阿婆婆娑耶(avavasa ya)(八)莎訶(svaha)(九) 毗婆尸佛（Vipasyin Buddha）印咒第
【English Translation】 English version
This is a Dharma seal mantra. If someone can, on the thirteenth day of the white moon, bathe with fragrant water, burn incense and make offerings, and recite this mantra with utmost sincerity, they can eradicate limitless sins. If someone can recite it daily, all evil gods and ghosts will not dare to approach. It can also cure all diseases. When curing diseases, first use this mantra to bless white mustard seeds, bless them seven times, and then scatter them in the four directions, which will form a boundary. Treating diseases within this boundary will be effective. If a woman has a difficult childbirth and cannot deliver, use this seal to imprint on a container of sesame oil, chant the mantra twenty-one times, then apply the oil to the navel and recite the mantra, and the delivery will be smooth. On the thirteenth day of the white moon, bathe with fragrant water, burn incense and make offerings, and reciting the mantra will eradicate sins, and it can bind ghosts, evil people, and thieves. The nineteenth mantra of the crown of Padmava Pavasabuddha (Lotus Light Buddha) This mudra is the same as the previous Golden Wheel Mudra, except that the two thumbs are moved back and forth. The mantra is: Om(一)Padma(二)Bhalu(三)Kiti bi lan(四)wong The twentieth mantra of Vimalapavasa Buddha (Sorrowless Virtue Buddha) (Translated in the Tang Dynasty as Sorrowless Virtue Buddha) Refer to the Chandra Deva (Moon God) mudra, except that the two index fingers are bent and placed on the middle section of the middle fingers, with the fingertips slightly inward. The thumbs are moved back and forth. The mantra is: Om(一)Shuru darara(二)Kateja(三)Vasekera(四)Pra pa(五)Xi xi(六)Bhagavan(七)Svaha(八) The twenty-first mantra of Ratanasikhin Buddha (Sandalwood Virtue Buddha) (Translated in the Tang Dynasty as Sandalwood Virtue Buddha) Refer to the Hayagriva (Horse-Headed) mudra, except that the two thumbs are bent and placed into the palms, and the two middle fingers are bent to press down on the two thumbs. The index fingers are moved back and forth. The mantra is: Om(一)Virojini(二)Sara sara(三)Sili sili(四)Suru suru(五)Arojini(六)Virojini(七)Avavasa ya(八)Svaha(九) The mantra of Vipasyin Buddha
二十二
兩手合腕。兩手頭指及無名指小曲。相叉至甲際。兩小指直豎頭相拄。二大指並豎頭相拄。開二中指直豎。二大指來去咒曰。
唵(一)馱羅馱羅(二)娑伽羅跢那(二合)(三)俱嚴(二合)鼻啰(四)羯吒羯吒(五)末吒末吒(六)阿毗舍阿毗舍(七)莎訶(八)
因陀啰達婆阇佛印咒第二十三(唐云相德佛也)
準金剛王印。惟改屈二食指。各壓大指頭。食指來去咒曰。
那謨腎若(若野反)夜(一)唵(二)社皤羅婆蒲悉(三)什皤羅什皤羅(四)末吒末吒(五)畔阇畔阇(六)阿毗(上音)舍阿毗(上音)舍(七)嗚𤙖㧊(八)莎訶(九)
北方相德佛頂印咒第二十四
以左大指捻小指頭。以右大指。從下向上內孔中過。餘四指握左大小指。其右大指頭出虎口。左食指中指無名指。直豎散舒。左頭指來去咒曰。
唵(一)跋折啰(二)盎(去二合)雞(三)莎訶(四)
若人日日作此法者。能滅四重五逆等罪。
藥師琉璃光佛印咒第二十五
以左右手頭指以下八指。反叉入于掌中。右壓左。兩腕相去五寸許。以二大指來去咒曰。
唵(一)呼嚧呼嚧(二)戰馱(去音)利(三)摩撜祇(四)莎訶(五)
是法印
【現代漢語翻譯】 現代漢語譯本 二十二
兩手合腕。兩手食指及無名指稍微彎曲。相互交叉至指甲根部。兩小指直立，指尖相抵。兩大拇指併攏豎立，指尖相抵。分開兩中指，使其直立。兩大拇指來回移動，唸誦咒語：
唵(om)(1) 馱羅馱羅(dhara dhara)(2) 娑伽羅跢那(sagara-trana)(3) 俱嚴(kuyam)(4) 鼻啰(bira)(5) 羯吒羯吒(kata kata)(6) 末吒末吒(mata mata)(7) 阿毗舍阿毗舍(abisha abisha)(8) 莎訶(svaha)(9)
因陀啰達婆阇佛印咒第二十三（唐代譯為相德佛）
依照金剛王印，只是改變彎曲的兩個食指，各自壓住大拇指的指頭。食指來回移動，唸誦咒語：
那謨腎若(namo ratna)(皈依寶)夜(trayaya)(三)(1) 唵(om)(2) 社皤羅婆蒲悉(shebara babhusi)(3) 什皤羅什皤羅(shibara shibara)(4) 末吒末吒(mata mata)(5) 畔阇畔阇(panja panja)(6) 阿毗舍阿毗舍(abisha abisha)(7) 嗚𤙖㧊(8) 莎訶(svaha)(9)
北方相德佛頂印咒第二十四
以左手大拇指捏住小指指頭。用右手大拇指，從下向上穿過左手大拇指和小指形成的孔中。其餘四指握住左手的大小指。右手大拇指指頭露出虎口。左手食指、中指、無名指直立並舒展開。左手食指來回移動，唸誦咒語：
唵(om)(1) 跋折啰(vajra)(金剛)(2) 盎雞(am ki)(3) 莎訶(svaha)(4)
如果有人每天都做這個手印，能夠消滅四重罪和五逆罪等罪業。
藥師琉璃光佛印咒第二十五
用左右手食指以下的八個手指，反向交叉放入掌中，右手壓在左手上。兩手手腕相距約五寸。用兩大拇指來回移動，唸誦咒語：
唵(om)(1) 呼嚧呼嚧(hulu hulu)(2) 戰馱利(chandalī)(3) 摩撜祇(matangi)(4) 莎訶(svaha)(5)
這就是法印。
【English Translation】 English version 22
Join the wrists of both hands. Slightly bend the index and ring fingers of both hands. Cross them until the base of the nails. Keep both little fingers straight and touching at the tips. Keep both thumbs straight and touching at the tips. Separate the two middle fingers and keep them straight. Move the two thumbs back and forth while chanting the mantra:
Om (1) Dhara Dhara (2) Sagara-trana (3) Kuyam (4) Bira (5) Kata Kata (6) Mata Mata (7) Abisha Abisha (8) Svaha (9)
The Twenty-Third Mudra and Mantra of the Buddha Indradhvaja (translated in the Tang Dynasty as Buddha of Auspicious Virtue)
Follow the Vajra King Mudra, only change the two bent index fingers, each pressing on the tip of the thumb. Move the index fingers back and forth while chanting the mantra:
Namo Ratna-trayaya (1) Om (2) Shebara Babhusi (3) Shibara Shibara (4) Mata Mata (5) Panja Panja (6) Abisha Abisha (7) (8) Svaha (9)
The Twenty-Fourth Crown Mudra and Mantra of the Northern Buddha of Auspicious Virtue
Pinch the tip of the left little finger with the left thumb. Pass the right thumb from bottom to top through the hole formed by the left thumb and little finger. The remaining four fingers grasp the left little finger and thumb. The tip of the right thumb protrudes from the tiger's mouth (the space between the thumb and index finger). Keep the left index, middle, and ring fingers straight and extended. Move the left index finger back and forth while chanting the mantra:
Om (1) Vajra (2) Am Ki (3) Svaha (4)
If someone performs this mudra every day, they can eradicate the sins of the four grave offenses and the five rebellious acts.
The Twenty-Fifth Mudra and Mantra of Bhaisajyaguru (Medicine Buddha)
Cross the eight fingers from the index fingers downwards of both hands reversely into the palms, with the right hand pressing on the left. Keep the wrists about five inches apart. Move the two thumbs back and forth while chanting the mantra:
Om (1) Hulu Hulu (2) Chandali (3) Matangi (4) Svaha (5)
This is the Dharma Mudra.
咒。若有人等。多諸罪障。及諸婦女難月產厄。愿欲轉禍求福。並患鬼神病難差者。以五色線而作咒索。用系病人項及手足腰腹等處。仍教令作藥師佛像一軀。寫藥師經一卷。造幡一口。以五色成四十九尺。又復教然四十九燈。燈作七層形如車輪。安置像前。又教放生四十九頭。然後與作五色咒索。作咒索法。得線未搓。即燒名香發願已。咒四十九遍香菸熏竟。搓線作索咒聲莫絕。搓作索已。以印拄之。更咒其索四十九遍。然後結作四十九結。一咒一結數足即止。應將此索系彼人身。又轉藥師經四十九遍。所有罪障皆得解脫。臨產之時一無苦惱即得易生。所生孩子形貌端正。聰明智慧壽命延長。不遭橫苦常得安隱。鬼神之病立即除斷。
藥師琉璃光佛大陀羅尼咒曰。
那謨啰怛那(二合)跢啰(二合)夜耶(一)那謨金毗羅(二)和耆啰(三)彌佉羅(四)安陀羅(五)摩尼羅(六)素藍羅(七)因達羅(八)婆耶羅(九)摩休羅(十)真特羅(十一)照頭羅(十二)毗伽羅(十三)那謨毗舍阇瞿留(十四)毗𠺕囄耶(十五)缽啰頗啰阇(去音)耶(十六)跢侄他(十七)毗舍是毗舍是(十八)毗舍阇(十九)娑摩揭帝(二十)莎訶(二十一印用前印)
是法印咒。佛在維耶離音樂樹下。與三萬六
【現代漢語翻譯】 現代漢語譯本：如果有人等，有很多罪業和障礙，以及婦女生產時遇到困難，想要轉禍為福，或者患有鬼神引起的疾病難以治癒，可以用五色線製作咒索。將咒索繫在病人脖子、手、腳、腰腹等處。同時，教他們製作一尊藥師佛像，抄寫《藥師經》一部，製作幡旗一面，用五種顏色的布做成四十九尺長。還要教他們點燃四十九盞燈，燈做成七層，形狀像車輪，安置在佛像前。再教他們放生四十九條生命。然後，給他們製作五色咒索。製作咒索的方法是：在未搓線之前，先燒香，發願，然後唸咒四十九遍，用香菸熏線。搓線時，唸咒的聲音不要停止。搓成索后，用印章按住，再念咒四十九遍。然後，結成四十九個結，每念一句咒語結一個結，數量足夠就停止。應該將這咒索繫在病人身上，再誦讀《藥師經》四十九遍，所有的罪業和障礙都能得到解脫。臨產時，不會有痛苦，能夠順利生產。生下的孩子相貌端正，聰明有智慧，壽命延長，不會遭遇橫禍，常常得到安穩。鬼神引起的疾病立刻消除。
藥師琉璃光佛大陀羅尼咒：
那謨啰怛那（二合，意為皈依寶）跢啰（二合）夜耶（意為三寶）(1) 那謨金毗羅（意為金頭）(2) 和耆啰（意為火神）(3) 彌佉羅（意為水神）(4) 安陀羅（意為風神）(5) 摩尼羅（意為寶神）(6) 素藍羅（意為空神）(7) 因達羅（意為帝釋天）(8) 婆耶羅（意為風神）(9) 摩休羅（意為大自在天）(10) 真特羅（意為異神）(11) 照頭羅（意為星神）(12) 毗伽羅（意為大力神）(13) 那謨毗舍阇瞿留（意為藥師佛）(14) 毗𠺕囄耶（意為藥師佛）(15) 缽啰頗啰阇（意為光明王）耶(16) 跢侄他(17) 毗舍是毗舍是(18) 毗舍阇(19) 娑摩揭帝(20) 莎訶(21 印用前印)
這個法印咒，是佛在維耶離（Vaisali）音樂樹下，與三萬六千...
【English Translation】 English version: If there are people who have many sins and obstacles, or women who encounter difficulties during childbirth and wish to turn misfortune into blessings, or those who suffer from illnesses caused by ghosts and spirits that are difficult to cure, they can use five-colored threads to make a cursed rope. Tie the cursed rope around the patient's neck, hands, feet, waist, abdomen, and other places. At the same time, teach them to make one statue of Bhaisajyaguru Buddha (Medicine Buddha), transcribe one copy of the 'Bhaisajyaguru Sutra', and make one banner, using five colors of cloth to make it forty-nine feet long. Also, teach them to light forty-nine lamps, making the lamps in seven layers, shaped like a wheel, and place them in front of the Buddha statue. Furthermore, teach them to release forty-nine living beings. Then, make a five-colored cursed rope for them. The method of making the cursed rope is: before twisting the threads, first burn incense, make a vow, and then chant the mantra forty-nine times, using the incense smoke to fumigate the threads. When twisting the threads, do not stop chanting the mantra. After twisting it into a rope, press it with a seal, and then chant the mantra forty-nine times again. Then, tie forty-nine knots, tying one knot for each recitation of the mantra, and stop when the number is sufficient. This cursed rope should be tied on the patient's body, and the 'Bhaisajyaguru Sutra' should be recited forty-nine times, so that all sins and obstacles can be liberated. At the time of childbirth, there will be no suffering, and the delivery will be smooth. The child born will have a dignified appearance, be intelligent and wise, have a long life, will not encounter unexpected disasters, and will always be peaceful. Illnesses caused by ghosts and spirits will be immediately eliminated.
The Great Dharani Mantra of Bhaisajyaguru Buddha (Medicine Buddha):
Namo Ratna (meaning 'Homage to the Jewel') Trayaya (meaning 'Three Jewels') (1) Namo Kimbhira (2) Vajra (3) Mikhara (4) Andira (5) Manira (6) Surara (7) Indara (8) Payara (9) Mahura (10) Cintra (11) Catura (12) Vikara (13) Namo Bhaisajyaguru (14) Bhaisajye (15) Prabharaja (16) Tadyatha (17) Bhaisajye Bhaisajye (18) Bhaisajya (19) Samudgate (20) Svaha (21 Use the previous mudra)
This Dharma Seal Mantra, the Buddha, at the Vaisali (維耶離) Music Tree, with thirty-six thousand...
千人。俱及十二神王並諸眷屬。天龍八部大神王。在如是等大眾會中。說是法已。大眾皆聞無不歡喜。是即名為結愿神咒。若有受持。能拔身中過去生死一切重罪。不復經歷三塗。免離九橫超越眾苦。十方世界隨處安樂自在無礙。法應如是。若善男子善女人等。受持讀誦是神咒者。日夜精勤香湯灑浴。著新凈衣持諸禁戒。如法誦滿十萬遍已。就清凈處如法治地。治地之法如余壇說。團圓掘去數丈之地。更以凈土填筑令平。若高出基最為第一。平治地竟。以凈牛糞和檀香湯。以手掌摩隨日而轉。摩地已竟。地上佈置千燈。道場上方四方。皆以種種雜寶莊嚴。懸繒幡蓋。寶網交絡。其地面上以五色粉。周匝間布作七重院。各開四門。其七重院狀。如此地水硙風輪。院院各有眾多隔子。一一隔道。各作寶階砌地之相。其地中央。作寶蓮華輪座之相。是即名為下方莊嚴。一一隔道兩頭著燈重重隔隔各別著燈。數滿千盞。佈置燈竟。安置種種寶瓶寶樹香華等物。佈置畢已。中央座上著小床子。以錦繡等凈物。敷之床上。安置藥師佛像。仍用前印請為座主。結界辟除三摩耶法。如下金剛軍茶利法。然後安心燒種種香。散種種華。供養種種飲食華果。又燒酥蜜胡麻人等而為供養。若一日夜。三日七日若七七日。以晝兼夜誦咒數滿百千
【現代漢語翻譯】 現代漢語譯本： 一千人，都包括十二神王（守護世界的十二位神祇）以及他們的眷屬，還有天龍八部（佛教中的八類護法神）等大神王。在這樣的盛大法會中，說完這部法之後，所有大眾都聽聞了，沒有不歡喜的。這就被稱為結愿神咒。如果有人受持這個神咒，能夠拔出身中過去生生世世的一切重罪，不再經歷地獄、餓鬼、畜生三塗之苦，免離各種橫禍，超越一切痛苦，在十方世界無論何處都能安樂自在，沒有阻礙。法應當是這樣的。如果善男子、善女人等，受持讀誦這個神咒，日夜精勤，用香湯沐浴，穿上新的乾淨衣服，持守各種戒律，如法誦滿十萬遍之後，就在清凈的地方如法整治場地。整治場地的方法如同其他壇法的描述。挖去團圓形狀的數丈土地，再用乾淨的泥土填筑平整。如果高出地面，那是最好的。平整場地完畢，用乾淨的牛糞和檀香湯混合，用手掌摩擦，隨著太陽的方向轉動，摩擦地面完畢。在地上佈置一千盞燈，道場的上方和四方，都用各種雜寶莊嚴，懸掛繒幡寶蓋，寶網交織。地面上用五色粉，周圍間隔佈置，作成七重院落，每個院落都開四個門。這七重院落的形狀，如同地水風火輪。每個院落都有許多隔斷，每個隔道，都作成寶階砌地的樣子。場地中央，作成寶蓮華輪座的樣子。這就被稱為下方的莊嚴。每個隔道的兩頭點著燈，重重隔隔各自點著燈，數量滿一千盞。佈置完燈之後，安置各種寶瓶、寶樹、香華等物品。佈置完畢后，在中央的座位上放一個小床，用錦繡等乾淨的物品鋪在床上，安置藥師佛像，仍然用前面的手印請佛作為座主。結界辟除，使用三摩耶法，如下面的金剛軍茶利法。然後安心燒各種香，散各種花，供養各種飲食華果，又燒酥蜜、胡麻、人蔘等作為供養。或者供養一日一夜，三日七日，或者七七四十九日，以白天兼夜裡誦咒，數量滿一百千（十萬）遍。
【English Translation】 English version: One thousand people, including the Twelve Divine Kings (the twelve deities guarding the world) and their retinues, as well as the great Divine Kings of the Eight Classes of Gods and Dragons (eight types of protective deities in Buddhism). In such a grand assembly, after this Dharma was spoken, all the assembly heard it and were filled with joy. This is called the Concluding Vow Dharani. If someone upholds this dharani, they can extract all the heavy sins from their body from past lives, no longer experience the suffering of the three lower realms of hell, hungry ghosts, and animals, avoid various accidental deaths, and transcend all suffering, being able to be at peace and free in any place in the ten directions, without obstruction. The Dharma should be like this. If good men and good women, etc., uphold and recite this dharani, diligently day and night, bathe with fragrant water, wear new and clean clothes, uphold various precepts, and after reciting it fully one hundred thousand times according to the Dharma, then purify the ground in a clean place according to the Dharma. The method of purifying the ground is as described in other mandala practices. Dig out a circular area of several 'zhang' (丈, a unit of length), and then fill it with clean soil to make it level. If it is higher than the ground, that is the best. After leveling the ground, mix clean cow dung with sandalwood water, rub it with the palm of the hand, turning in the direction of the sun, and after rubbing the ground, arrange one thousand lamps on the ground. The top and four sides of the 'daochang' (道場, place of practice) are decorated with various jewels, hanging silken banners and canopies, and interwoven with jeweled nets. On the ground, use five-colored powders, spaced around to create seven layers of courtyards, each courtyard having four gates. The shape of these seven courtyards is like the wheels of earth, water, wind, and fire. Each courtyard has many partitions, and each partition is made to look like a jeweled staircase. In the center of the ground, create the appearance of a jeweled lotus wheel seat. This is called the lower adornment. At both ends of each partition, place lamps, layer upon layer, each separately placing lamps, with the number reaching one thousand lamps. After arranging the lamps, place various jeweled vases, jeweled trees, incense, flowers, and other items. After the arrangement is complete, place a small bed on the central seat, cover the bed with clean items such as brocade, and place the image of Bhaisajyaguru Buddha (藥師佛, Medicine Buddha), still using the previous mudra to invite the Buddha to be the seat master. Establish boundaries and dispel obstacles, using the Samaya Dharma, like the Vajrakundali Dharma below. Then, with a peaceful mind, burn various incenses, scatter various flowers, offer various foods, fruits, and also burn ghee, honey, sesame, ginseng, etc., as offerings. Or offer for one day and one night, three days and seven days, or seven sevens (forty-nine) days, reciting the mantra day and night, with the number reaching one hundred thousand (100,000) times.
萬遍。所求從心無量獲果。除不至心。法應如是。所有利益說不可盡。其餘功能具如經說。
續驗灌頂印咒第二十六
二大指屈于掌中。捻二無名指甲。無名指中節相背。二小指頭相拄。二中指直豎頭相拄。二頭指屈。各捻中指背上節咒曰。
唵(一)步三末羅(二)蘇摩鹽(三)莎(上音)訶(四)
若欲續驗。每日平旦於水罐上結印。誦咒二十一遍自灌其頂。還復如舊。
阿彌陀佛大思惟經說序分第一
如是我聞。一時佛在補陀落伽山中(此雲海島也)與大阿羅漢眾一千五百人俱。觀世音菩薩。大勢至菩薩摩訶薩等五千人俱。及諸天龍夜叉阿素羅迦魯羅緊那羅摩睺羅伽人非人等。前後圍繞。來詣佛所到佛所已。五體投地頂禮佛足。禮佛足已繞佛三匝。卻坐一面。
爾時觀世音菩薩白佛言。世尊若四部眾。及苾芻苾芻尼優婆塞優婆夷一切眾生。修行善法。得生阿彌陀佛國。並見彼佛云何而得。佛告觀世音菩薩言。若四部眾欲生彼國者。應當受持阿彌陀佛印並陀羅尼。及作壇法供養禮拜。方得往生彼佛國土。若四部眾。以眾華散阿彌陀佛。發願誦咒者。得十種功德。何者為十。一者自發善心。二者令他發善心。三者諸天歡喜。四者自身端正。六根具足無有損壞。五者死生
【現代漢語翻譯】 萬遍。所求從心，無量獲果。除非不至誠，否則法應如此。所有利益，說之不盡。其餘功能，詳見經中所述。
續驗灌頂印咒第二十六
兩大拇指彎曲于掌中，按住兩個無名指的指甲。無名指中間的關節背靠背。兩個小指的指尖相抵。兩個中指直立，指尖相抵。兩個食指彎曲，各自按在中指背上的關節。咒語如下：
唵(一) 步三末羅(二) 蘇摩鹽(三) 莎(上音)訶(四)
如果想要繼續驗證效果，每天早上在水罐上結印，誦咒二十一遍，自己灌頂，然後恢復如初。
《阿彌陀佛大思惟經》說序分第一
如是我聞。一時，佛在補陀落伽山中（此雲海島也），與大阿羅漢眾一千五百人俱。觀世音菩薩（Avalokiteśvara Bodhisattva），大勢至菩薩摩訶薩（Mahāsthāmaprāpta Bodhisattva Mahāsattva）等五千人俱。以及諸天、龍、夜叉（Yakṣa）、阿修羅（Asura）、迦樓羅（Garuda）、緊那羅（Kinnara）、摩睺羅伽（Mahoraga）、人非人等，前後圍繞，來到佛所在的地方。到達佛所在的地方后，五體投地，頂禮佛足。禮佛足后，繞佛三匝，退到一旁坐下。
這時，觀世音菩薩（Avalokiteśvara Bodhisattva）對佛說：『世尊，如果四部眾（比丘、比丘尼、優婆塞、優婆夷），以及一切眾生，修行善法，得以往生阿彌陀佛（Amitābha Buddha）國，並且見到彼佛，應該如何才能做到？』佛告訴觀世音菩薩（Avalokiteśvara Bodhisattva）說：『如果四部眾想要往生彼國，應當受持阿彌陀佛（Amitābha Buddha）印和陀羅尼（dhāraṇī），以及作壇法供養禮拜，才能往生彼佛國土。如果四部眾，用眾花散阿彌陀佛（Amitābha Buddha），發願誦咒，可以得到十種功德。哪十種呢？一者，自己發起善心。二者，令他人發起善心。三者，諸天歡喜。四者，自身端正，六根具足，沒有損壞。五者，死生
【English Translation】 Ten thousand times. Wishes are fulfilled, and immeasurable results are obtained. Except for those who are not sincere, the Dharma should be practiced in this way. The benefits are inexhaustible. For other functions, refer to the scriptures.
Continuation of Verification of the Abhiṣeka Mudrā and Mantra, Chapter Twenty-Six
Bend the two thumbs into the palms. Press the nails of the two ring fingers. The middle joints of the ring fingers are back to back. The tips of the two little fingers touch each other. The two middle fingers are upright, with their tips touching each other. The two index fingers are bent, each pressing on the upper joint of the middle finger's back. The mantra is as follows:
Oṃ (one) Bu San Mo Luo (two) Su Mo Yan (three) Svāhā (high tone) (four)
If you wish to continue verifying the effect, form the mudrā on a water jar every morning, recite the mantra twenty-one times, and sprinkle the water on your head, then return to normal.
The Āmítuófó Great Contemplation Sūtra, Introduction, Chapter One
Thus have I heard. At one time, the Buddha was in Mount Potalaka (this means 'sea island'), together with a gathering of one thousand five hundred great Arhats. Also present were Avalokiteśvara Bodhisattva (Guānshìyīn Púsà), Mahāsthāmaprāpta Bodhisattva Mahāsattva (Dàshìzhì Púsà Móhēsà), and five thousand others. Accompanied by devas, nāgas, yakṣas (Yèchā), asuras (Āxiūluó), garudas (Jiālóuluó), kinnaras (Jǐnnàluó), mahoragas (Móhóuluójiā), humans, and non-humans, they came to where the Buddha was. Having arrived, they prostrated themselves with their five limbs touching the ground, and paid homage to the Buddha's feet. After paying homage, they circumambulated the Buddha three times and sat down to one side.
At that time, Avalokiteśvara Bodhisattva (Guānshìyīn Púsà) said to the Buddha: 'World Honored One, if the four assemblies (bhikṣus, bhikṣuṇīs, upāsakas, upāsikās), and all sentient beings, cultivate good deeds and are able to be reborn in the land of Amitābha Buddha (Āmítuófó) and see that Buddha, how can they achieve this?' The Buddha told Avalokiteśvara Bodhisattva (Guānshìyīn Púsà): 'If the four assemblies wish to be reborn in that land, they should receive and uphold the mudrā and dhāraṇī (tuóluóní) of Amitābha Buddha (Āmítuófó), and perform altar rituals of offering and worship, in order to be reborn in that Buddha's land. If the four assemblies scatter various flowers upon Amitābha Buddha (Āmítuófó), make vows, and recite the mantra, they will obtain ten kinds of merit. What are the ten? First, they generate good intention themselves. Second, they cause others to generate good intention. Third, the devas rejoice. Fourth, their own bodies are handsome, and their six faculties are complete and undamaged. Fifth, death and rebirth
變成寶地。六者生生世世生於中國。及貴姓中生。值佛聞法。不生邊地及下姓中。七者成轉輪王王四天下。八者生生世世常得男身。九者得生彌陀佛國七寶華上。結加趺坐成阿毗跋致。十者成阿耨多羅三藐三菩提。坐於七寶師子座上。放大光明。與阿彌陀佛等無有異也。是名十種散華功德。若四部眾將持七寶滿世界中。佈施十方一切諸佛。不如一錢一華一香。好心佈施阿彌陀佛者。若作此功德。一切諸佛菩薩金剛諸天等皆悉歡喜。死生阿彌陀佛國。若人然燈供養。生阿彌陀佛國。即得天眼。見於一切十方世界諸佛。若人以香佈施供養。死生阿彌陀佛國。即得香身。身上香云常出。若人五體投地。恭敬禮拜阿彌陀佛者。往生彼國。若人將以香華衣食水壇等。種種供養念彼佛者。往生彼國即得香華衣食。若人不以香華衣食等供養者。雖得生彼凈土。而不得香華衣食等種種供養之報。若轉輪王十萬歲中。滿四天下七寶。佈施十方諸佛。不如苾芻苾芻尼優婆塞優婆夷等。一彈指頃坐禪。以平等心憐愍一切眾生。念阿彌陀佛功德。若善男子善女人。誦持阿彌陀佛陀羅尼。並作印等日日供養者。即得滅除五逆四重恒河沙數生死重罪。若欲得奢摩他驗。得生阿彌陀佛國。成男子身端正聰明。坐於七寶成就天眼天耳等通。及得天衣服。
【現代漢語翻譯】 現代漢語譯本： 變成寶地。六者，生生世世出生于中國，並且出生于高貴的姓氏中，能夠值遇佛法，聽聞佛法，不出生在邊遠地區以及低賤的姓氏中。七者，成就轉輪聖王，統治四大部洲。八者，生生世世常常得到男子之身。九者，得以往生彌陀佛國（Amitabha Buddha's land），在七寶蓮花上結跏趺坐，成就阿毗跋致（avaivartika，不退轉）。十者，成就阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺），安坐在七寶獅子座上，放出廣大的光明，與阿彌陀佛（Amitabha Buddha）一樣沒有差別。這叫做十種散花的功德。如果四部弟子將充滿世界的七寶，佈施給十方一切諸佛，也不如用一文錢、一朵花、一炷香，以好的心意佈施給阿彌陀佛（Amitabha Buddha）的功德。如果做了這樣的功德，一切諸佛菩薩、金剛護法、諸天等都會歡喜，死後往生阿彌陀佛國（Amitabha Buddha's land）。如果有人點燈供養，死後往生阿彌陀佛國（Amitabha Buddha's land），就能得到天眼，見到一切十方世界的諸佛。如果有人用香佈施供養，死後往生阿彌陀佛國（Amitabha Buddha's land），就能得到香身，身上常常散發出香云。如果有人五體投地，恭敬禮拜阿彌陀佛（Amitabha Buddha），就能往生彼國。如果有人用香、花、衣服、飲食、水壇等種種供養來憶念那尊佛，往生彼國就能得到香、花、衣服、飲食。如果不用香、花、衣服等供養，雖然能夠往生彼凈土，卻得不到香、花、衣服等種種供養的果報。即使轉輪聖王在十萬年中，用充滿四大部洲的七寶，佈施給十方諸佛，也不如比丘（bhiksu，男性出家人）、比丘尼（bhiksuni，女性出家人）、優婆塞（upasaka，在家男居士）、優婆夷（upasika，在家女居士）等，在一彈指頃的時間裡坐禪，以平等心憐憫一切眾生，念阿彌陀佛（Amitabha Buddha）的功德。如果善男子、善女人，誦持阿彌陀佛陀羅尼（Amitabha Buddha dharani），並且結手印等，每日供養，就能滅除五逆罪、四重罪以及如恒河沙數般的生死重罪。如果想要得到奢摩他（samatha，止）的體驗，得以往生阿彌陀佛國（Amitabha Buddha's land），成就男子之身，端正聰明，安坐在七寶蓮花上，成就天眼、天耳等神通，並且得到天上的衣服。
【English Translation】 English version: To become a treasure land. Sixth, to be born in China in life after life, and to be born into noble families, to encounter the Buddha's teachings and hear the Dharma, not to be born in remote areas or among the lower classes. Seventh, to become a Chakravartin (universal monarch), ruling over the four continents. Eighth, to always obtain a male body in life after life. Ninth, to be reborn in Amitabha Buddha's (Amitabha Buddha's land) Pure Land, sitting in full lotus posture on a seven-jeweled lotus flower, attaining avaivartika (non-retrogression). Tenth, to attain anuttara-samyak-sambodhi (unsurpassed perfect enlightenment), seated on a seven-jeweled lion throne, emitting great light, being no different from Amitabha Buddha (Amitabha Buddha). These are called the ten merits of scattering flowers. If the fourfold assembly were to fill the world with seven treasures and give them as alms to all the Buddhas in the ten directions, it would not be as good as offering Amitabha Buddha (Amitabha Buddha) with one coin, one flower, or one incense stick with a good heart. If one performs such merit, all Buddhas, Bodhisattvas, Vajra protectors, and Devas (gods) will rejoice, and one will be reborn in Amitabha Buddha's (Amitabha Buddha's land) Pure Land after death. If one offers lamps, one will be reborn in Amitabha Buddha's (Amitabha Buddha's land) Pure Land and immediately obtain the divine eye, seeing all the Buddhas in the ten directions. If one offers incense as alms, one will be reborn in Amitabha Buddha's (Amitabha Buddha's land) Pure Land and immediately obtain a fragrant body, with fragrant clouds constantly emanating from the body. If one prostrates oneself with the five limbs touching the ground, respectfully bowing to Amitabha Buddha (Amitabha Buddha), one will be reborn in that land. If one uses incense, flowers, clothing, food, water altars, and so on to make various offerings while reciting that Buddha's name, one will be reborn in that land and immediately obtain incense, flowers, clothing, and food. If one does not offer incense, flowers, clothing, and so on, although one may be reborn in that Pure Land, one will not obtain the rewards of various offerings such as incense, flowers, and clothing. Even if a Chakravartin (universal monarch) were to fill the four continents with seven treasures for ten thousand years and give them as alms to the Buddhas in the ten directions, it would not be as good as a bhiksu (male monastic), bhiksuni (female monastic), upasaka (male lay practitioner), or upasika (female lay practitioner) meditating for the time it takes to snap one's fingers, with an equal mind of compassion for all sentient beings, reciting the merits of Amitabha Buddha (Amitabha Buddha). If a good man or good woman recites and upholds the Amitabha Buddha Dharani (Amitabha Buddha dharani), and performs mudras (hand gestures) and makes offerings daily, one will eradicate the five heinous crimes, the four grave offenses, and heavy sins of birth and death as numerous as the sands of the Ganges River. If one wishes to obtain the experience of samatha (tranquility), one will be reborn in Amitabha Buddha's (Amitabha Buddha's land) Pure Land, attain a male body, be handsome and intelligent, sit on a seven-jeweled lotus, and attain supernatural powers such as the divine eye and divine ear, as well as heavenly clothing.
與佛無異者。當作阿彌陀佛像。其作像法。先以香水泥地作壇。喚一二三好巧畫師。日日灑浴。與其畫師受八戒齋。咒師身亦日日灑浴作印護身。亦與畫師作印護身。咒師畫師兩俱不得犯戒破齋。不吃五辛酒肉之物。作壇中央著帳。四方著飲食果子種種音樂供養。阿彌陀佛。其畫師著白凈衣服。用種種彩色。以熏陸安悉等香汁和之。不得用皮膠。咒師坐于壇外面向西。畫師面向東。咒師前著一香爐。燒種種香。及散諸華。夜即然燈。咒師作阿彌陀佛身印。誦陀羅尼咒曰。
那謨阿𠼝耶(一)阿彌陀婆耶(二)怛他揭跢夜(三)阿啰訶底(四)三藐三菩提耶(五)跢侄他(六)唵阿蜜哩(二合)羝(七)訶那訶那(八)薩婆波跛尼(九)陀訶陀訶(十)薩婆波跛尼(十一)嗚𤙖㧊(十二)莎(去音)訶(十三)
次畫師畫佛像法用。中央著阿彌陀佛。結加趺坐手作阿彌陀佛說法印。左右大指無名指。頭各相捻。以右大指無名指頭。壓左大指無名指頭。左右頭指中指小指開豎。佛之右廂。作十一面觀世音菩薩像。左廂作大勢至菩薩像佛上作寶殿。皆以七寶所成。殿下作七寶帳。悉以七寶瓔珞所成。其寶殿上。畫作三個大寶珠王。一一寶上出五色光。于其光上化為寶殿樓閣。其寶殿中作佛菩薩。其阿彌陀佛坐七
【現代漢語翻譯】 現代漢語譯本 與佛沒有區別的，應當製作阿彌陀佛（Amitabha）的佛像。製作佛像的方法是：首先用香泥塗抹地面，建造壇場。召集一到三位技藝精湛的畫師。每天都要沐浴，並讓畫師受持八關齋戒。咒師自身也要每天沐浴，結印護身。也要為畫師結印護身。咒師和畫師都不得違犯戒律，破齋。不吃五辛（大蒜、蔥、韭菜、藠頭、興渠）和酒肉之類的食物。在壇場中央設定帷帳，四方陳設飲食、果子和各種音樂進行供養。阿彌陀佛（Amitabha）。畫師穿著潔凈的白色衣服，使用各種顏色的顏料，用熏陸香、安悉香等香汁調和顏料。不得使用皮膠。咒師坐在壇場外面向西方，畫師面向東方。咒師面前放置一個香爐，焚燒各種香，並散花。夜晚點燈。咒師結阿彌陀佛（Amitabha）的身印，誦持陀羅尼咒語： 那謨阿𠼝耶(namo arya)(皈命聖者)阿彌陀婆耶(amitabhaya)(無量光)怛他揭跢夜(tathagataya)(如來)阿啰訶底(arhate)(應供)三藐三菩提耶(samyaksambuddhaya)(正等覺)跢侄他(tadyatha)(即說咒曰)唵阿蜜哩(amrita)(甘露)羝(te)(與格)訶那訶那(hana hana)(摧伏)薩婆波跛尼(sarva papani)(一切罪惡)陀訶陀訶(daha daha)(燒盡)薩婆波跛尼(sarva papani)(一切罪惡)嗚𤙖㧊(嗚𤙖㧊)莎訶(svaha)(成就) 接下來，畫師繪製佛像的方法是：中央繪製阿彌陀佛（Amitabha），結跏趺坐，手結阿彌陀佛（Amitabha）說法印。左右手的大拇指和無名指的指頭各自相捻。用右手的拇指和無名指的指頭，壓住左手的拇指和無名指的指頭。左右手的食指、中指、小指都打開豎立。佛的右邊，繪製十一面觀世音菩薩（Ekadasamukha Avalokitesvara）像。左邊繪製大勢至菩薩（Mahasthamaprapta）像。佛的上方繪製寶殿，都用七寶所成。殿下設定七寶帳，全部用七寶瓔珞所成。寶殿上，繪製三個大寶珠王。每一個寶珠上都發出五色光芒。在這些光芒上變化出寶殿樓閣。寶殿中繪製佛和菩薩。阿彌陀佛（Amitabha）坐在七
【English Translation】 English version Those who are not different from the Buddha should create an image of Amitabha (Amitabha). The method for creating the image is as follows: First, use fragrant mud to plaster the ground and build an altar. Summon one to three skilled painters. They must bathe daily, and the painters must observe the Eight Precepts. The mantra master himself must also bathe daily, form mudras to protect himself. He should also form mudras to protect the painters. Both the mantra master and the painters must not violate the precepts or break the fast. They must not eat the five pungent roots (garlic, onions, leeks, scallions, asafoetida) or meat and wine. Place a curtain in the center of the altar, and arrange offerings of food, fruits, and various music in all directions. Amitabha (Amitabha). The painters should wear clean white clothes and use various colors of paint, mixed with the juice of frankincense, benzoin, and other fragrances. Do not use hide glue. The mantra master sits outside the altar facing west, and the painters face east. Place a censer in front of the mantra master, burn various incense, and scatter flowers. Light lamps at night. The mantra master forms the body mudra of Amitabha (Amitabha) and recites the dharani mantra: Namo Arya (namo arya) (Homage to the Noble One) Amitabhaya (amitabhaya) (Immeasurable Light) Tathagataya (tathagataya) (Thus Gone One) Arhate (arhate) (Worthy One) Samyaksambuddhaya (samyaksambuddhaya) (Perfectly Enlightened One) Tadyatha (tadyatha) (Thus it is) Om Amrita (amrita) (Nectar) Te (te) (Dative case) Hana Hana (hana hana) (Destroy) Sarva Papani (sarva papani) (All Sins) Daha Daha (daha daha) (Burn) Sarva Papani (sarva papani) (All Sins) Ughate (ughate) Svaha (svaha) (So be it) Next, the method for the painters to draw the Buddha image is as follows: Draw Amitabha (Amitabha) in the center, sitting in the lotus position, with his hands forming the teaching mudra of Amitabha (Amitabha). The thumbs and ring fingers of the left and right hands should touch each other. The tips of the right thumb and ring finger should press down on the tips of the left thumb and ring finger. The index, middle, and little fingers of both hands should be open and upright. To the right of the Buddha, draw an image of Eleven-Faced Avalokitesvara (Ekadasamukha Avalokitesvara). To the left, draw an image of Mahasthamaprapta (Mahasthamaprapta). Above the Buddha, draw a jeweled palace, all made of seven treasures. Below the palace, set up a seven-treasure tent, all made of seven-treasure ornaments. On the jeweled palace, draw three great jeweled kings. Each jewel emits five-colored light. On these lights, transform jeweled palaces and pavilions. In the jeweled palaces, draw Buddhas and Bodhisattvas. Amitabha (Amitabha) sits on seven
寶高座。其高座上作七實蓮華。阿彌陀佛坐其華上。其內院四角。作四七寶樹。其佛內院四邊。作四七寶殿。其寶殿上各有七寶。一一寶上出五色光。一一光上有七寶殿。其寶殿中有佛菩薩。其佛外院有四七寶殿。其寶殿上各有七寶。一一寶上出五色光。一一光上有七寶殿。其寶殿中有佛菩薩。阿彌陀佛前左右。作二菩薩。各作音樂。其佛底下有甘露水。中生無量寶華。一一華上各有菩薩。左右各作五百華樹。其佛形作金色。其袈裟作赤色。其佛圓光以五色成。其佛頭上放五色光。其諸菩薩作黃白色。其菩薩身上作五色天衣。其佛左邊。大勢至菩薩結加趺坐。左手覆掌於左髀上。右手屈臂節拄右髀上。豎臂向上。以大指捻無名指甲上。頭指中指小指。搩豎掌側目前。其佛右邊。畫十一面觀世音菩薩。結加趺坐。屈左臂向肩上。掌覆向背。手把蓮華。右臂節拄右鞞上。手把白拂。拂尾向右出。其水四邊有無量寶樹。七寶所成。其水之岸。以七寶成。其諸佛上諸天散華。作此像已。安佛殿中。作結界印。以佉陀羅木作橛四枚。各長八指。其木各咒一百八遍。釘於四角。此橛畢竟更莫拔卻。一橛如是餘三亦然。又以白芥子。四方及中各穿作孔。深一搩許。埋著孔中。皆用軍茶利大心咒。咒白芥子一百八遍。如前木法大心咒曰
【現代漢語翻譯】 現代漢語譯本：寶座高大莊嚴，其上呈現七層蓮花。阿彌陀佛（Amitabha，意為無量光佛）端坐于蓮花之上。內院的四個角落，聳立著四棵七寶樹。佛的內院四周圍繞著四座七寶殿。每座寶殿之上都裝飾著七寶，每一件寶物都散發出五彩光芒。每一道光芒之上又顯現出七寶殿，殿中端坐著諸佛菩薩。佛的外院也有四座七寶殿，殿上同樣裝飾著七寶，每一件寶物都散發出五彩光芒。每一道光芒之上也顯現出七寶殿，殿中端坐著諸佛菩薩。阿彌陀佛的前方左右兩側，各有一位菩薩，演奏著美妙的音樂。佛的座下涌出甘露水，水中生長著無量寶蓮，每一朵蓮花上都有一位菩薩。左右兩側各有五百棵華樹。佛的形象是金色的，袈裟是紅色的。佛的圓光由五種顏色構成，佛的頭上放射出五彩光芒。諸位菩薩呈現黃白色，菩薩身上穿著五彩天衣。佛的左邊是大勢至菩薩（Mahasthamaprapta，意為大精進），結跏趺坐，左手手掌覆於左腿之上，右手彎曲手肘，支撐在右腿上，手臂豎直向上，以大拇指捻住無名指的指甲，食指、中指、小指伸直，手掌側面朝前。佛的右邊，畫著十一面觀世音菩薩（Ekadasamukha Avalokitesvara，意為觀自在），結跏趺坐，彎曲左臂向肩膀處，手掌覆向背后，手中拿著蓮花。右臂彎曲手肘，支撐在右腿上，手中拿著白拂，拂塵的尾部向右伸出。水邊四周有無量寶樹，由七寶構成。水的岸邊，也由七寶構成。諸佛之上，諸天散花。完成此像后，安放在佛殿中，並作結界印。用佉陀羅木（Khādira，一種硬木）製作木橛四枚，每枚長八指。每根木頭各念誦一百零八遍咒語，釘在四個角落。這些木橛永遠不要拔出。一根木橛如此，其餘三根也是如此。又用白芥子，在四方及中央各鉆孔，深度約一拃。埋在孔中，都用軍茶利大心咒（Kundali，意為甘露軍荼利明王）唸誦白芥子一百零八遍。如前木法，大心咒曰：
【English Translation】 English version: The precious high seat is adorned with seven layers of lotus flowers. Amitabha Buddha (Amitabha, meaning 'Infinite Light Buddha') sits upon the lotus. In the four corners of the inner courtyard, four seven-jeweled trees stand tall. Surrounding the Buddha's inner courtyard are four seven-jeweled palaces. Each palace is adorned with seven treasures, and each treasure emits five-colored light. Upon each ray of light appears a seven-jeweled palace, wherein Buddhas and Bodhisattvas reside. The outer courtyard of the Buddha also has four seven-jeweled palaces, similarly adorned with seven treasures, each emitting five-colored light. Upon each ray of light also appears a seven-jeweled palace, wherein Buddhas and Bodhisattvas reside. To the left and right in front of Amitabha Buddha are two Bodhisattvas, each playing music. Beneath the Buddha, nectar water springs forth, and within it grow countless precious lotuses, each bearing a Bodhisattva. To the left and right are five hundred flowering trees each. The Buddha's form is golden, and his kasaya (robe) is red. The Buddha's halo is composed of five colors, and five-colored light emanates from the Buddha's head. The Bodhisattvas are yellowish-white, and they wear five-colored celestial garments. To the Buddha's left is Mahasthamaprapta Bodhisattva (Mahasthamaprapta, meaning 'Great Strength Arrived'), seated in the lotus position (vajrasana), with his left hand resting palm-down on his left thigh. His right arm is bent at the elbow, resting on his right thigh, with his arm upright. He touches the nail of his ring finger with his thumb, and his index, middle, and little fingers are extended upwards, with the side of his palm facing forward. To the Buddha's right is a painting of Ekadasamukha Avalokitesvara Bodhisattva (Ekadasamukha Avalokitesvara, meaning 'Eleven-Faced Avalokitesvara'), seated in the lotus position. His left arm is bent towards his shoulder, with his palm facing backwards, holding a lotus flower. His right arm is bent at the elbow, resting on his right thigh, holding a white whisk, with the tail of the whisk pointing to the right. Around the water are countless precious trees, made of seven jewels. The banks of the water are also made of seven jewels. Above the Buddhas, devas (gods) scatter flowers. After creating this image, place it in the Buddha hall and perform the boundary-sealing mudra (hand gesture). Make four pegs from Khādira wood (Khādira, a type of hardwood), each eight fingers in length. Chant a mantra over each piece of wood one hundred and eight times, and nail them into the four corners. These pegs must never be removed. Treat one peg in this way, and the other three likewise. Also, make holes in the four directions and in the center with white mustard seeds, each about a span deep. Bury them in the holes, chanting the Kundali Great Heart Mantra (Kundali, meaning 'Amrita Kundali Vidyaraja') over the white mustard seeds one hundred and eight times. As with the previous wood method, the Great Heart Mantra says:
。
唵(一)𠯖盧𠯖盧(二)羝瑟吒(二合)羝瑟吒(二合)(三)槃陀槃陀(四)訶那訶那(五)阿蜜哩(二合)羝嗚𤙖㧊(六)
咒一百八遍。埋芥子竟。然後安置阿彌陀佛像已。請四人僧設齋。多亦無限。日日供養。誦大身咒咒曰。
那(上音)謨喝啰(上音)怛那(二合)跢啰(二合)夜耶(一)那(上音)謨阿𠼝耶(二)阿彌跢婆(去音)耶(三)跢他揭跢耶(四)阿啰訶(上音)帝(五)三藐三菩馱耶(六)跢侄他(七)阿蜜哩(二合)羝(八)阿蜜哩(二合)跢三婆(去音)髀(九)阿蜜哩(二合)都知婆(二合)髀(十)阿蜜哩(二合)跢毗迦爛(去音)跢(十一)伽彌(去音)泥伽伽那(十二)吉哩底羯嚟(十三二合)薩婆斯波迦生(二合)迦𠼝曳(十四)莎(去音)訶(十五)
阿彌陀佛身印第一
左右二小指。各㧙在無名指背上。二無名指頭相拄著。二中指直豎。開一寸許。二大指並直豎。屈二頭指壓二大指頭。頭相拄。頭指來去。
阿彌陀佛大心印第二
準前身印。惟改屈二大指入掌。以二頭指壓二大指甲上。咒同前咒用。作四肘水壇。以酥燈八盞餅果食五槃。中心著火爐。咒師面向東。取牛乳蜜相和。更取頗具羅木(此雲谷樹)長一尺截。一
【現代漢語翻譯】 現代漢語譯本： 唵 (om) (一)， 𠯖盧𠯖盧 (zhiluzhilu) (二)， 羝瑟吒 (dīshìzhà) (二合) 羝瑟吒 (dīshìzhà) (二合) (三)， 槃陀槃陀 (pántuópántuó) (四)， 訶那訶那 (hēnàhēnà) (五)， 阿蜜哩 (āmìlǐ) (二合) 羝嗚𤙖㧊 (dīwūhōngpò) (六)。
唸誦此咒一百零八遍。埋入芥菜籽后，安置阿彌陀佛 (Amitābha) 像。請四位僧人設齋供養，數量不限，每日供養。誦唸大身咒，咒語如下：
那謨喝啰怛那 (nāmóhēládánnà) (二合) 跢啰 (dáluó) (二合) 夜耶 (yéyē) (一)， 那謨阿𠼝耶 (nāmóāqiéyē) (二)， 阿彌跢婆耶 (āmítuópóyē) (三)， 跢他揭跢耶 (tuōtājiēduōyē) (四)， 阿啰訶帝 (āluóhēdì) (五)， 三藐三菩馱耶 (sānmiǎosānpútuóyē) (六)， 跢侄他 (tuōzhítuō) (七)， 阿蜜哩 (āmìlǐ) (二合) 羝 (dī) (八)， 阿蜜哩 (āmìlǐ) (二合) 跢三婆髀 (dásānpópí) (九)， 阿蜜哩 (āmìlǐ) (二合) 都知婆髀 (dōuzhīpópí) (十)， 阿蜜哩 (āmìlǐ) (二合) 跢毗迦爛跢 (dápíjiālànduō) (十一)， 伽彌泥伽伽那 (qiémíníqiéqiéna) (十二)， 吉哩底羯嚟 (jílǐdǐjiélí) (十三二合)， 薩婆斯波迦生迦𠼝曳 (sàpósībōjiāshēngjiāqiéyì) (十四)， 莎訶 (suōhē) (十五)。
阿彌陀佛身印第一
左右兩小指，各自交叉在無名指的背上。兩個無名指的指頭互相靠著。兩個中指直立，分開約一寸的距離。兩個大拇指併攏直立。彎曲兩個食指，壓住兩個大拇指的指頭，指頭互相靠著。食指可以來回移動。
阿彌陀佛大心印第二
按照前面的身印，只是改變彎曲兩個大拇指進入掌心，用兩個食指壓住兩個大拇指的指甲上。咒語與前面的咒語相同。製作四肘的水壇，用酥油燈八盞，餅果食物五盤。中心放置火爐。咒師面向東方，取牛乳與蜂蜜混合。再取頗具羅木 (pōjùluómù) (此雲谷樹) 一尺長，截成一段。
English version: Om (一), zhiluzhilu (二), dīshìzhà (二合) dīshìzhà (二合) (三), pántuópántuó (四), hēnàhēnà (五), āmìlǐ (二合) dīwūhōngpò (六).
Recite this mantra one hundred and eight times. After burying mustard seeds, place the image of Amitābha (阿彌陀佛). Invite four monks to offer a vegetarian feast, with no limit to the quantity, and make offerings daily. Recite the Great Body Mantra, which is as follows:
Nāmóhēládánnà (二合) dáluó (二合) yéyē (一), nāmóāqiéyē (二), āmítuópóyē (三), tuōtājiēduōyē (四), āluóhēdì (五), sānmiǎosānpútuóyē (六), tuōzhítuō (七), āmìlǐ (二合) dī (八), āmìlǐ (二合) dásānpópí (九), āmìlǐ (二合) dōuzhīpópí (十), āmìlǐ (二合) dápíjiālànduō (十一), qiémíníqiéqiéna (十二), jílǐdǐjiélí (十三二合), sàpósībōjiāshēngjiāqiéyì (十四), suōhē (十五).
The First Amitābha Body Mudra
The left and right little fingers are each crossed on the back of the ring fingers. The tips of the two ring fingers are touching each other. The two middle fingers are upright, separated by about an inch. The two thumbs are joined and upright. Bend the two index fingers and press them on the tips of the two thumbs, with the tips touching each other. The index fingers can be moved back and forth.
The Second Amitābha Great Heart Mudra
Follow the previous body mudra, but change by bending the two thumbs into the palms, and use the two index fingers to press on the nails of the two thumbs. The mantra is the same as the previous mantra. Make a water altar of four cubits, with eight ghee lamps and five plates of cakes and fruits. Place a fire pit in the center. The mantra master faces east, and takes a mixture of cow's milk and honey. Then take a piece of po-chu-luo wood (pōjùluómù) (此雲谷樹) one foot long and cut it into a section.
【English Translation】 Modern Chinese translation: 唵 (om) (一), 𠯖盧𠯖盧 (zhiluzhilu) (二), 羝瑟吒 (dīshìzhà) (compound) 羝瑟吒 (dīshìzhà) (compound) (三), 槃陀槃陀 (pántuópántuó) (四), 訶那訶那 (hēnàhēnà) (五), 阿蜜哩 (āmìlǐ) (compound) 羝嗚𤙖㧊 (dīwūhōngpò) (六).
Recite this mantra one hundred and eight times. After burying mustard seeds, place the image of Amitābha (Amitābha). Invite four monks to offer a vegetarian feast, with no limit to the quantity, and make offerings daily. Recite the Great Body Mantra, which is as follows:
Nāmóhēládánnà (compound) dáluó (compound) yéyē (一), nāmóāqiéyē (二), āmítuópóyē (三), tuōtājiēduōyē (四), āluóhēdì (五), sānmiǎosānpútuóyē (六), tuōzhítuō (七), āmìlǐ (compound) dī (八), āmìlǐ (compound) dásānpópí (九), āmìlǐ (compound) dōuzhīpópí (十), āmìlǐ (compound) dápíjiālànduō (十一), qiémíníqiéqiéna (十二), jílǐdǐjiélí (compound) (十三), sàpósībōjiāshēngjiāqiéyì (十四), suōhē (十五).
The First Amitābha Body Mudra
The left and right little fingers are each crossed on the back of the ring fingers. The tips of the two ring fingers are touching each other. The two middle fingers are upright, separated by about an inch. The two thumbs are joined and upright. Bend the two index fingers and press them on the tips of the two thumbs, with the tips touching each other. The index fingers can be moved back and forth.
The Second Amitābha Great Heart Mudra
Follow the previous body mudra, but change by bending the two thumbs into the palms, and use the two index fingers to press on the nails of the two thumbs. The mantra is the same as the previous mantra. Make a water altar of four cubits, with eight ghee lamps and five plates of cakes and fruits. Place a fire pit in the center. The mantra master faces east, and takes a mixture of cow's milk and honey. Then take a piece of po-chu-luo wood (pōjùluómù) (this is called valley tree) one foot long and cut it into a section.
百八段。以酥蜜柱涂兩頭。咒一遍已一擲火中。如是滿足一百八遍燒之。數數誦咒。若作此法即得奢摩他。滅恒沙四重五逆之罪。每月十五日灑浴誦咒。作如前法。隨意往生阿彌陀佛國。
阿彌陀護身結界印第三
準初身印。惟改二中指及掌相著。用護身結界訖然後坐禪。
阿彌陀坐禪印第四
合腕。左右中指無名指直豎。令節文相當著。左右小指各㧙。在二無名指背上。頭當上節。二大指並直豎。屈二頭指中節。頭壓大指頭。用治病。若身有病。作四肘水壇。先作身印。請喚阿彌陀佛及觀世音大勢至像咒。師坐咒。牛乳一百八遍火燒。七日為之。日日如是其病即差。從日入時即作此法。到初夜即休。至后夜更作。至天明即休。如是七日為之。
阿彌陀佛滅罪印第五
合腕。左右中指無名指直豎。令節文相當著。開二小指直豎。開二頭指。當中指背上。勿著。頭少曲。二大指並豎。頭壓中指第二節。行者坐禪時。作此印誦結界咒。總咒白芥子水火。于房裡著。欲結界時。先以咒水。從東北角右繞散之。還到東北角休。其次以白芥子亦同前。后以手把火。繞之亦同前。如是結界三遍竟。次即坐禪。準禪定法。觀察思惟眾罪業垢。于禪定中心生慚愧。作印懺悔悔其無始乃至今生所造
【現代漢語翻譯】 現代漢語譯本： 百八段。用酥油和蜂蜜塗抹兩頭。每念一遍咒語就投入火中。這樣滿足一百八遍焚燒。反覆誦咒。如果這樣做就能得到奢摩他（止，samatha）。滅除如恒河沙數般多的四重五逆之罪。每月十五日沐浴后誦咒。按照之前的方法做。可以隨意往生阿彌陀佛國（Amitabha Buddha's Pure Land）。 阿彌陀護身結界印第三 依照最初的身印。只是改變兩個中指，使指尖及手掌相接觸。用此印護身結界完畢后然後坐禪。 阿彌陀坐禪印第四 合起兩手手腕。左右中指和無名指直立。使指節的紋路相對。左右小指各自彎曲，放在兩個無名指的背上。指頭抵住無名指的上節。兩個大拇指並排直立。彎曲兩個食指的中節。指頭壓住大拇指的指頭。用此印可以治療疾病。如果身體有疾病，製作四肘的水壇。先做身印。請阿彌陀佛（Amitabha Buddha）以及觀世音（Avalokitesvara）和大勢至（Mahasthamaprapta）的畫像，唸誦咒語。師父坐著唸咒。用牛奶焚燒一百零八遍。連續七天這樣做。每天都這樣做，疾病就會痊癒。從日落時開始做這個方法。到初夜時停止。到後半夜再做。到天亮時停止。這樣連續七天。 阿彌陀佛滅罪印第五 合起兩手手腕。左右中指和無名指直立。使指節的紋路相對。張開兩個小指直立。張開兩個食指，放在中指的背上。不要接觸。指頭稍微彎曲。兩個大拇指並排豎立。指頭壓住中指的第二節。修行者坐禪時。做這個手印，誦結界咒。總持咒語，用白芥子和水點火，在房間里進行。想要結界時。先用咒過的水。從東北角開始順時針繞灑。回到東北角停止。其次用白芥子也按照之前的方法。然後用手拿著火。繞灑也按照之前的方法。這樣結界三遍結束。然後就可以坐禪。按照禪定的方法。觀察思惟各種罪業污垢。在禪定中心生慚愧。做手印懺悔從無始以來直到今生所造的罪業。
【English Translation】 English version: One hundred and eight pieces. Smear both ends with ghee and honey. After chanting the mantra once, throw it into the fire. Burn in this way for a full one hundred and eight times. Recite the mantra repeatedly. If you do this, you will attain samatha (tranquility). It will extinguish sins as numerous as the sands of the Ganges, including the four major offenses and the five rebellious acts. On the fifteenth day of each month, bathe and recite the mantra. Perform the method as before. You can be reborn at will in Amitabha Buddha's (Amitabha Buddha) Pure Land. Amitabha Body Protection Boundary Seal Third Follow the initial body seal. Only change the two middle fingers, making the fingertips and palms touch each other. Use this seal to protect the body and establish boundaries, then sit in meditation. Amitabha Meditation Seal Fourth Join the wrists. The left and right middle fingers and ring fingers stand upright, so that the lines of the knuckles are opposite each other. The left and right little fingers are bent, each placed on the back of the two ring fingers. The tips touch the upper joint of the ring fingers. The two thumbs stand upright side by side. Bend the middle joint of the two index fingers. The tips press on the tips of the thumbs. Use this seal to cure diseases. If the body has a disease, make a water altar of four cubits. First make the body seal. Invite Amitabha Buddha (Amitabha Buddha) and the images of Avalokitesvara (Avalokitesvara) and Mahasthamaprapta (Mahasthamaprapta), and chant the mantra. The master sits and chants the mantra. Burn milk one hundred and eight times. Do this for seven days. Do this every day, and the disease will be cured. Start this method from sunset. Stop at the beginning of the night. Do it again in the second half of the night. Stop at dawn. Do this for seven days. Amitabha Buddha's Sin-Extinguishing Seal Fifth Join the wrists. The left and right middle fingers and ring fingers stand upright, so that the lines of the knuckles are opposite each other. Open the two little fingers and stand them upright. Open the two index fingers and place them on the back of the middle fingers. Do not touch. The tips are slightly bent. The two thumbs stand upright side by side. The tips press on the second joint of the middle fingers. When the practitioner sits in meditation. Make this mudra and recite the boundary mantra. Hold the mantra, use white mustard seeds and water to light a fire, and perform it in the room. When you want to establish a boundary. First use the water that has been chanted. Start from the northeast corner and sprinkle it clockwise. Stop when you return to the northeast corner. Secondly, use white mustard seeds in the same way as before. Then hold the fire in your hand. Sprinkle it around in the same way as before. After completing the boundary three times in this way. Then you can sit in meditation. Follow the method of meditation. Observe and contemplate various sinful defilements. Generate shame and remorse in the heart of meditation. Make the mudra and repent of the sins committed from beginningless time until this life.
之過。然後咒一切藥二十一遍。服之即差一切罪滅。學真如為識無生智慧觀。助咒兼修迴向菩提之道。
阿彌陀佛心印第六
右手中指已下三指。總屈入左手掌內把左手大指。還以右大指。壓右三指甲上。二頭指直豎搩開之。
作四肘壇。以五色作。其壇中央安阿彌陀佛華座東方安文殊師利華座。亦名曼殊室唎。
文殊師利印咒第七
準金剛王印。惟改二頭指。各捻中指上節背。頭指來去咒曰。
唵(一)婆雞陀那麼(二)莎訶(三)
北方安十一面觀世音華座。
十一面觀世音印咒第八
印同般若身。大指來去咒曰。
唵(一)阿嚧力(二)唵帝𡅏鹿計(計阿反三)毗阇耶(四)薩婆奢都嚕(五)波啰末(平音)陀(去音)那(六)迦啰(去音)夜(七)莎訶(八)
南方安大勢至菩薩華座。
大勢至菩薩印咒第九
右無名指。㧙左無名指中指背。向頭指中指岐間入。左無名指。從右中指無名指岐間。出之。即入食指中指岐間。二頭指各屈。鉤二無名指頭屈二中指。壓二大指上。頭向內。先以左小指。屈右無名指背。后以右小指。握左小指背。大指來去咒曰。
唵(一)嚧池啰終界(地阿反二)忘婆(三)菩(去音)阇那
【現代漢語翻譯】 現代漢語譯本：然後唸誦一切藥的咒語二十一遍，服用后即可消除一切罪過。學習真如，是爲了認識無生智慧的觀照。輔助以咒語，兼修迴向菩提之道。
阿彌陀佛心印第六
右手中指以下的三根手指，全部彎曲放入左手掌內，用左手大拇指，再用右手大拇指壓在右手三根手指的指甲上，兩個食指直立並張開。
設定四肘的壇場，用五種顏色製作。壇場中央安放阿彌陀佛（Amitabha）的蓮花座，東方安放文殊師利（Manjushri，智慧的象徵）的蓮花座，也叫曼殊室利（Manjushri）。
文殊師利印咒第七
依照金剛王印，只是改變兩個食指，各自捏在中指的上節背部，食指來回移動，唸誦咒語：
唵(om)(1) 婆雞陀那麼(vakitanam)(2) 莎訶(svaha)(3)
北方安放十一面觀世音（Ekadasamukha Avalokitesvara）的蓮花座。
十一面觀世音印咒第八
手印與般若身印相同，大拇指來回移動，唸誦咒語：
唵(om)(1) 阿嚧力(arolik)(2) 唵帝𡅏鹿計(om tedilokite)(計阿反)(3) 毗阇耶(vijaya)(4) 薩婆奢都嚕(sarva satru)(5) 波啰末陀那(paramardana)(6) 迦啰夜(karaya)(7) 莎訶(svaha)(8)
南方安放大勢至菩薩（Mahasthamaprapta）的蓮花座。
大勢至菩薩印咒第九
將右手的無名指，交叉在左手的無名指和中指的背部，從食指和中指的叉間穿入。左手的無名指，從右手中指和無名指的叉間穿出，然後進入食指和中指的叉間。兩個食指各自彎曲，鉤住兩個無名指的指頭，彎曲兩個中指，壓在兩個大拇指上，指頭朝向內。先用左手的小指，彎曲右手的無名指背部，然後用右手的小指，握住左手的小指背部。大拇指來回移動，唸誦咒語：
唵(om)(1) 嚧池啰終界(rociramati)(地阿反)(2) 忘婆(vam bha)(3) 菩阇那(bodhana)
【English Translation】 English version: Then, chant the mantra of all medicines twenty-one times. Taking it will eliminate all sins. Studying Suchness (Tathata) is to realize the contemplation of unborn wisdom. Assist with mantras and cultivate the path of dedicating merit towards Bodhi.
The Sixth Mudra of Amitabha Buddha
Bend all three fingers below the middle finger of the right hand into the palm of the left hand, and use the thumb of the left hand. Then, use the right thumb to press on the nails of the three fingers of the right hand. The two index fingers stand straight and spread apart.
Create an altar of four cubits, made with five colors. In the center of the altar, place the lotus seat of Amitabha Buddha (Amitabha), and in the east, place the lotus seat of Manjushri (Manjushri, symbol of wisdom), also known as Manshushri.
The Seventh Mudra and Mantra of Manjushri
Follow the Vajra King Mudra, but change the two index fingers. Each pinches the upper joint of the back of the middle finger. Move the index fingers back and forth, chanting the mantra:
Om (1) Vakitanam (2) Svaha (3)
In the north, place the lotus seat of Eleven-Faced Avalokitesvara (Ekadasamukha Avalokitesvara).
The Eighth Mudra and Mantra of Eleven-Faced Avalokitesvara
The mudra is the same as the Prajna Body Mudra. Move the thumb back and forth, chanting the mantra:
Om (1) Arolik (2) Om Tedilokite (3) Vijaya (4) Sarva Satru (5) Paramardana (6) Karaya (7) Svaha (8)
In the south, place the lotus seat of Mahasthamaprapta Bodhisattva (Mahasthamaprapta).
The Ninth Mudra and Mantra of Mahasthamaprapta Bodhisattva
Cross the right ring finger over the back of the left ring and middle fingers, entering between the index and middle fingers. Bring the left ring finger out from between the right middle and ring fingers, then enter between the index and middle fingers. Bend the two index fingers each, hooking the tips of the two ring fingers. Bend the two middle fingers, pressing them on the two thumbs, with the tips facing inward. First, use the left little finger to bend the back of the right ring finger, then use the right little finger to grasp the back of the left little finger. Move the thumbs back and forth, chanting the mantra:
Om (1) Rociramati (2) Vam Bha (3) Bodhana
(四)瞋陀頻陀(五)嗚𤙖㧊(六)莎訶(七)
又大勢至菩薩印第十
準下阿彌陀佛頂印。惟改二食指。各捻二中指頭。其食指少許屈。次以二大指並。掩右中指中節上。大指來去。
又一大勢至印第十一
準阿彌陀佛身印。中惟改二中指豎相著。次以二食指。㧙在中指背後。頭相拄。次以二大指並。頭屈。入中指下節邊。大指來去咒曰。
唵(一)跋折啰(二)跋折哩(二合)尼(三)瞿吒瞿致尼(四)槃陀槃陀(五)訶那訶那(六)馱訶馱訶(七)缽遮缽遮(八)嗚𤙖㧊(九)莎訶(十)
每月十五日。灑浴作此法者。即得阿毗跋致地。當作四肘五色水壇。水罐五枚。四角各一。中央一枚。各以生絹長一二尺。系其罐項。飲食十盤。燈十六盞。燒沉水香供養。其作壇法同餘壇法。共四人僧結伴行道。更不得多。四人並著黃屑袈裟。若是賢者。即著白衣方入作法。更不得著多雜色。其衣袈裟並不得上廁。惟食粳米乳糜果子。不得吃菜。日日三時作法供養。從十二月八日起首。至十五日供養法事竟。當取中心水罐。灌受法人頂。訖著凈衣。引入道場作供養。事畢即休散去道場。若作此法。如日光照雪眾罪消滅。命終之後生阿彌陀佛國。若是女人。作此法者。命終之後化成男子
【現代漢語翻譯】 現代漢語譯本 （四）瞋陀頻陀（Chentuo Pinduo）（五）嗚𤙖㧊（wēng hōng hē）（六）莎訶（Suō hē）（七）
又大勢至菩薩印第十
準下阿彌陀佛頂印。惟改二食指。各捻二中指頭。其食指少許屈。次以二大指並。掩右中指中節上。大指來去。
又一大勢至印第十一
準阿彌陀佛身印。中惟改二中指豎相著。次以二食指。㧙在中指背後。頭相拄。次以二大指並。頭屈。入中指下節邊。大指來去咒曰。
唵（ōng）（一）跋折啰（Bá zhé là）（二）跋折哩（Bá zhé lī）（二合）（三）尼（ní）（四）瞿吒瞿致尼（Qú zhà qú zhì ní）（五）槃陀槃陀（Pán tuó pán tuó）（六）訶那訶那（Hē nà hē nà）（七）馱訶馱訶（Tuó hē tuó hē）（八）缽遮缽遮（Bō zhē bō zhē）（九）嗚𤙖㧊（wēng hōng hē）（十）莎訶（Suō hē）（十一）
每月十五日。灑浴作此法者。即得阿毗跋致地（Ā pí bá zhì dì）。當作四肘五色水壇。水罐五枚。四角各一。中央一枚。各以生絹長一二尺。系其罐項。飲食十盤。燈十六盞。燒沉水香供養。其作壇法同餘壇法。共四人僧結伴行道。更不得多。四人並著黃屑袈裟。若是賢者。即著白衣方入作法。更不得著多雜色。其衣袈裟並不得上廁。惟食粳米乳糜果子。不得吃菜。日日三時作法供養。從十二月八日起首。至十五日供養法事竟。當取中心水罐。灌受法人頂。訖著凈衣。引入道場作供養。事畢即休散去道場。若作此法。如日光照雪眾罪消滅。命終之後生阿彌陀佛國（Āmítuó fó guó）。若是女人。作此法者。命終之後化成男子。
【English Translation】 English version (4) Chentuo Pinduo (瞋陀頻陀) (5) Weng Hong He (嗚𤙖㧊) (6) Svaha (莎訶) (7)
Also, the tenth mudra of Mahasthamaprapta Bodhisattva (大勢至菩薩).
According to the lower Amitabha Buddha's (阿彌陀佛) crown mudra. Only change the two index fingers. Each pinches the head of the two middle fingers. The index fingers are slightly bent. Then join the two thumbs together. Cover the middle section of the right middle finger. Move the thumbs back and forth.
Also, the eleventh mudra of Mahasthamaprapta (大勢至).
According to the body mudra of Amitabha Buddha (阿彌陀佛). Only change the two middle fingers to stand upright and touch each other. Then use the two index fingers to press against the back of the middle fingers, with the tips touching each other. Then join the two thumbs together, bend the tips, and insert them into the lower section of the middle fingers. Move the thumbs back and forth. The mantra is:
Om (唵) (1) Vajra (跋折啰) (2) Vajrini (跋折哩) (two combined) (3) Ni (尼) (4) Ghota Ghoti Ni (瞿吒瞿致尼) (5) Bandha Bandha (槃陀槃陀) (6) Hana Hana (訶那訶那) (7) Daha Daha (馱訶馱訶) (8) Pacha Pacha (缽遮缽遮) (9) Weng Hong He (嗚𤙖㧊) (10) Svaha (莎訶) (11)
On the fifteenth day of each month, those who bathe and perform this ritual will attain the stage of Avaivartika (阿毗跋致地). A four-cubit five-colored water altar should be made. There should be five water jars, one at each corner and one in the center. Each jar should be tied with a piece of raw silk, one or two feet long, around its neck. There should be ten plates of food and sixteen lamps. Burn aloeswood incense for offering. The method of making the altar is the same as other altar methods. Four monks should join together to practice the Way, no more than that. All four should wear yellow kasayas. If they are virtuous, they should wear white clothes to enter and perform the ritual. They should not wear many mixed colors. Their clothes and kasayas should not be taken to the toilet. They should only eat japonica rice porridge and fruits, and not eat vegetables. They should perform the ritual and make offerings three times a day, starting from the eighth day of the twelfth month and ending on the fifteenth day with the completion of the offering ritual. Then, take the central water jar and pour it over the head of the person receiving the Dharma. After that, put on clean clothes and lead them into the temple to make offerings. After the ritual is completed, they should rest and disperse from the temple. If this ritual is performed, sins will be eliminated like snow melting under sunlight. After death, they will be reborn in the Amitabha Buddha's (阿彌陀佛) Pure Land. If a woman performs this ritual, she will be transformed into a man after death.
。往生彼國。此是心印法。憂婆唎馱夜法(此云小心法)。此是阿彌陀佛成道法門。作者證入不退之位。殘食散施。受法人勿食之。
阿彌陀佛頂印第十二
準佛刀印。惟改以二中指相叉。于中節文直申。即是頂印。用治病時。作二肘水壇。置阿彌陀佛像。安火爐燒。沉檀熏陸相和燒。病人面向西坐合掌。咒師面向東坐。以香繞病人頭上。咒擲火中。如是滿足一百八遍。日三時作。其病人至心念佛。病即除差。此是阿彌陀佛頂法。
阿彌陀佛輪印第十三
左右手。以二大指各捻無名指頭。右壓左當心。若欲說法論義之時。日日作此法。一切歡喜。死生阿彌陀佛國。若欲求財貨飲食等物者。作四肘水壇。中心安置阿彌陀佛像。設五盤食。壇中心一盤。四方各一盤。咒師面向東。五日。一日三回作此法。其咒師衣服並皆黃色。不得余色。所求如意。又若人熱病。咒五色線二十一遍。作二十一結。系病者頸。病人念阿彌陀佛。咒師手把香爐。供養讚歎十方佛。即差。若欲令八部鬼神天及佛菩薩金剛歡喜者。作四肘水壇。咒師必須潔凈。男子女人不得相觸。其壇中心。安阿彌陀佛像。像面向西。飲食八盤。燈二十八盞。水罐一枚。中心於佛前。著火爐。咒蘇曼那花。一遍一擲火中。如是滿一百八遍。
【現代漢語翻譯】 現代漢語譯本：往生到那個佛國。這是心印法。憂婆唎馱夜法（此譯為小心法）。這是阿彌陀佛（Amitabha）成道法門。修習者可以證入不退轉的境界。剩餘的食物可以散施出去，接受供養的人不要食用。
阿彌陀佛頂印第十二
依照佛刀印的手勢，只是將兩個中指交叉，在中節的紋路上伸直，這就是頂印。用於治療疾病時，設定兩肘寬的水壇，安置阿彌陀佛（Amitabha）的佛像，設定火爐焚燒沉香、檀香和熏陸香的混合物。病人面向西方合掌，咒師面向東方坐著，用香繞病人的頭部，唸咒后將香擲入火中。這樣滿足一百零八遍，每天做三次。病人至誠唸誦佛號，疾病就會痊癒。這是阿彌陀佛（Amitabha）的頂法。
阿彌陀佛輪印第十三
左右手，用兩個大拇指分別捏住無名指的指頭，右手壓在左手上，放在胸前。如果想要說法論義的時候，每天都做這個手印，一切都會歡喜。死後往生阿彌陀佛（Amitabha）的佛國。如果想要祈求財貨飲食等物品，設定四肘寬的水壇，中心安置阿彌陀佛（Amitabha）的佛像，擺設五盤食物，壇的中心一盤，四方各一盤。咒師面向東方，連續五天，每天三次做這個法。咒師的衣服都要是黃色的，不能有其他顏色。所求就能如願。另外，如果有人得了熱病，唸咒加持五色線二十一遍，打二十一個結，繫在病人的脖子上。病人唸誦阿彌陀佛（Amitabha）的名號，咒師手持香爐，供養讚歎十方諸佛，病就會痊癒。如果想要讓八部鬼神、天以及佛菩薩、金剛歡喜，設定四肘寬的水壇。咒師必須潔凈，男子和女子不能互相接觸。壇的中心，安置阿彌陀佛（Amitabha）的佛像，佛像面向西方。擺放八盤飲食，二十八盞燈，一個水罐，在佛像前的中心位置設定火爐。唸咒加持蘇曼那花，每念一遍就將花擲入火中，這樣滿足一百零八遍。
【English Translation】 English version: To be reborn in that Buddha-land. This is the Mind-Seal Dharma. This is the Upalabdhi Dharma (translated as 'Careful Mind Dharma'). This is the Dharma-door of Amitabha's (Amitabha: The Buddha of Infinite Light) attainment of Buddhahood. The practitioner can attain the position of non-retrogression. Leftover food should be distributed, and those who receive the offering should not eat it.
The Twelfth Mudra of Amitabha's Crown
Following the hand gesture of the Buddha-knife Mudra, only change it by crossing the two middle fingers, straightening them on the lines of the middle joint. This is the Crown Mudra. When using it to cure illness, set up a water altar two cubits wide, place an image of Amitabha (Amitabha: The Buddha of Infinite Light), and set up a fire stove to burn a mixture of agarwood, sandalwood, and frankincense. The patient sits facing west with palms together, and the mantra master sits facing east. Use incense to circle the patient's head, chant the mantra, and throw the incense into the fire. Do this one hundred and eight times, three times a day. If the patient sincerely recites the Buddha's name, the illness will be cured. This is the Crown Dharma of Amitabha (Amitabha: The Buddha of Infinite Light).
The Thirteenth Mudra of Amitabha's Wheel
With the left and right hands, use the two thumbs to pinch the tips of the ring fingers respectively, with the right hand pressing on the left hand, placing them in front of the chest. If you want to expound the Dharma and discuss its meaning, perform this mudra every day, and everyone will be joyful. After death, you will be reborn in the Buddha-land of Amitabha (Amitabha: The Buddha of Infinite Light). If you want to seek wealth, food, and other things, set up a water altar four cubits wide, place an image of Amitabha (Amitabha: The Buddha of Infinite Light) in the center, and set out five plates of food, one in the center of the altar and one in each of the four directions. The mantra master faces east and performs this practice for five days, three times a day. The mantra master's clothes must all be yellow, and no other colors are allowed. What you seek will be fulfilled. Also, if someone has a fever, chant the mantra over five-colored threads twenty-one times, make twenty-one knots, and tie them around the patient's neck. The patient recites the name of Amitabha (Amitabha: The Buddha of Infinite Light), and the mantra master holds an incense burner, making offerings and praising the Buddhas of the ten directions, and the illness will be cured. If you want to make the eight classes of ghosts and spirits, devas, Buddhas, Bodhisattvas, and Vajras happy, set up a water altar four cubits wide. The mantra master must be clean, and men and women must not touch each other. In the center of the altar, place an image of Amitabha (Amitabha: The Buddha of Infinite Light), with the image facing west. Place eight plates of food, twenty-eight lamps, and a water pitcher. In the center, in front of the Buddha, set up a fire stove. Chant the mantra over Sumana flowers, throwing one flower into the fire with each recitation, doing this one hundred and eight times.
以平等慈悲心。為一切眾生作此法者。即得神驗皆生歡喜。若日日作種種供養阿彌陀佛。誦咒滿十萬遍。作印法者。即得滅罪命終生彼國。又若欲得生彼國者。亦更以泥作阿彌陀佛像十萬軀。滅罪死生阿彌陀佛國。日日供養時。以金作數珠。若無用銀。若無銀者用赤銅。無赤銅者用水精。數一百八枚。無者五十四枚。更無者四十二枚。更無者二十一枚。如此等珠。掏之誦咒時。以珠為十波羅蜜多。以唸佛誦咒為阿耨多羅三藐三菩提。若作阿彌陀佛供養時。應用上件物等作珠。余物不得。若作余雜物者。一切不得驗。其中最好者。以水精作數珠誦咒者。眾罪皆滅如珠映徹。自身亦然。此水精珠者。通用一切佛菩薩金剛天等法。
阿彌陀佛療病法印第十四
先仰左手。四指仍屈。即以右手覆於左手。右手四指亦屈。與左手急相鉤。令二拳節各拄掌心。其二大指各直豎之。是一法印。降伏一切諸惡鬼神。有人病者。當用印之其病即愈。此等諸印皆誦心咒。
佛說作數珠法相品
爾時佛告苾芻苾芻尼優婆塞迦優婆斯迦諸善男子善女人等。當發心誦阿彌陀經。念阿彌陀佛。及誦持我三昧陀羅尼秘密法藏神印咒者。欲得成就往生彼國。及共護念一切眾生。復能苦行至心受持。日日供養。一心專在莫緣余境
【現代漢語翻譯】 現代漢語譯本：以平等慈悲之心，為一切眾生修習此法的人，就能得到神奇的驗證，皆大歡喜。如果每日以種種供品供養阿彌陀佛（Amitabha），誦唸咒語滿十萬遍，並修習印法，就能滅除罪業，命終往生彼國（西方極樂世界）。又如果想要往生彼國，也可以用泥土製作阿彌陀佛像十萬尊，也能滅除罪業，死後往生阿彌陀佛國。每日供養時，用金子製作念珠，如果沒有金子就用銀，沒有銀就用赤銅，沒有赤銅就用水晶。念珠的數量為一百零八顆，沒有就用五十四顆，再沒有就用四十二顆，最少也要二十一顆。用這樣的念珠，撥動念珠誦唸咒語時，以念珠代表十波羅蜜多（Ten Paramitas），以唸佛誦咒作為證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）的修行。如果作阿彌陀佛供養時，應該用以上所說的材料製作念珠，其他材料不得使用。如果用其他雜物製作，一切都不會靈驗。其中最好的是用水晶製作念珠誦咒，眾罪都能滅除，如同水晶般映徹，自身也是如此。這種水晶念珠，可以通用一切佛、菩薩、金剛、天等法。 阿彌陀佛療病法印第十四 先將左手仰起，四指彎曲，然後用右手覆蓋在左手上，右手四指也彎曲，與左手緊密相鉤，使兩個拳頭的指節各自抵住掌心，兩個大拇指各自向上豎直。這就是一種法印，可以降伏一切諸惡鬼神。如果有人生病，就用此印加持，其病就能痊癒。這些印法都要誦唸心咒。 佛說作數珠法相品 這時，佛告訴比丘（Bhikkhu，出家男子）、比丘尼（Bhikkhuni，出家女子）、優婆塞迦（Upasaka，在家男居士）、優婆斯迦（Upasika，在家女居士）等諸位善男子、善女人：應當發心誦唸《阿彌陀經》，念阿彌陀佛，以及誦持我的三昧陀羅尼秘密法藏神印咒語的人，想要成就往生彼國，以及共同護念一切眾生，又能苦行，至心受持，日日供養，一心專注，不要攀緣其他境界。
【English Translation】 English version: With a heart of equality and compassion, those who practice this Dharma for all sentient beings will receive miraculous confirmations and rejoice. If one makes various offerings to Amitabha (Amitabha, Infinite Light Buddha) daily, recites the mantra one hundred thousand times, and practices the mudra (hand gesture) method, one will eradicate sins and be reborn in that land (the Western Pure Land) upon death. Furthermore, if one desires to be reborn in that land, one can also make one hundred thousand images of Amitabha from clay, which will also eradicate sins and lead to rebirth in Amitabha's land after death. When making daily offerings, use beads made of gold. If gold is unavailable, use silver. If silver is unavailable, use red copper. If red copper is unavailable, use crystal. The number of beads should be one hundred and eight. If that is not possible, use fifty-four. If that is still not possible, use forty-two. At the very least, use twenty-one. When reciting mantras while moving such beads, use the beads to represent the Ten Paramitas (Ten Perfections). Regard the recitation of Buddha's name and mantras as the practice to attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment). When making offerings to Amitabha, one should use the materials mentioned above for making beads; other materials are not allowed. If one uses other miscellaneous materials, nothing will be effective. Among them, the best is to use crystal beads for reciting mantras, as all sins will be eradicated, just as the crystal is clear and transparent, so too will oneself be. These crystal beads can be used universally for all Buddhas, Bodhisattvas, Vajras, Devas, and other Dharma practices. Amitabha Healing Mudra Fourteenth First, turn the left hand upward with the four fingers bent. Then, cover the left hand with the right hand, with the four fingers of the right hand also bent, tightly hooking them with the left hand, so that the knuckles of the two fists each press against the palm. The two thumbs should each be held straight up. This is a mudra that can subdue all evil ghosts and spirits. If someone is sick, use this mudra to bless them, and their illness will be cured. All these mudras should be accompanied by the recitation of the heart mantra. The Buddha Speaks of the Characteristics of Making Prayer Beads At that time, the Buddha told the Bhikkhus (Bhikkhu, ordained monks), Bhikkhunis (Bhikkhuni, ordained nuns), Upasakas (Upasaka, lay male followers), Upasikas (Upasika, lay female followers), and all good men and good women: You should aspire to recite the Amitabha Sutra, recite the name of Amitabha Buddha, and those who recite and uphold my Samadhi Dharani secret Dharma treasury divine mudra mantras, desiring to achieve rebirth in that land, and together protect and remember all sentient beings, and who can practice asceticism, sincerely uphold, make daily offerings, and focus their minds solely without clinging to other realms.
。若誦經唸佛持咒行者。一一各須手執數珠。依阿彌陀佛三昧教說。復依如此一切陀羅尼諸佛菩薩金剛天等法中所出。其數皆須具諸相貌。其相貌者有其四種。何者為四。一者金二者銀三者赤銅四者水精。其數皆滿一百八珠。或五十四或四十二或二十一亦得中用。若以此等寶物數珠。掐之誦咒誦經唸佛諸行者等。當得十種波羅蜜功德滿足。現身即得阿耨多羅三藐三菩提果。其四種中水精第一。其水精者。光明無比凈無瑕穢。妙色廣大。猶若得佛菩提愿故。洞達彼國一如珠相。以是義故稱之為上。把其珠掐。亦能除滅唸誦行者四重五逆眾罪業障所有報障。一切惡業不能染著。為珠光明不受色相。若人常行唸佛法者。用木槵子以為數珠。若欲誦咒受持人者。用前四色寶為數珠。若作菩薩咒法業者。用菩提子以為數珠。若無。可用蓮華子充。若作火頭金剛業者。用肉色珠以為數珠。此等數珠皆合法相。是故我以此法。護念世間持法行者。是眾會中一切菩薩摩訶薩金剛天等。聞佛所說數珠法已。莫不歡喜同時稱善。
佛言若人慾作法相數珠。先喚珠匠。莫論價直。務取精好。其寶物等皆須未曾經余用者。一一皆須內外明徹無有破缺。圓凈皎潔。大小任意。與其珠匠先受八齋。香湯灑浴著新凈衣。與作護身。嚴一道場懸諸
【現代漢語翻譯】 現代漢語譯本：如果誦經、唸佛、持咒的修行者，每個人都必須手持念珠，依照阿彌陀佛三昧的教導所說，以及依照一切陀羅尼、諸佛、菩薩、金剛、天等法中所說，念珠的數目都必須具備各種相貌。這些相貌有四種。哪四種呢？一是金，二是銀，三是赤銅，四是水精（水晶）。念珠的數目都要滿一百零八顆，或者五十四顆，或者四十二顆，或者二十一顆也可以用。如果用這些寶物製成的念珠，掐著它誦咒、誦經、唸佛的修行者等，就能得到十種波羅蜜（到達彼岸）的功德圓滿，現世就能得到阿耨多羅三藐三菩提（無上正等正覺）的果位。這四種念珠中，水精（水晶）是第一。水精（水晶）光明無比，清凈沒有瑕疵，妙色廣大，就像得到佛的菩提願望一樣，洞達彼國，就像珠子的相貌一樣。因為這個緣故，稱它為上等。拿著水精念珠掐念，也能除滅唸誦修行者四重五逆的眾罪業障和所有報障，一切惡業不能沾染，因為珠子的光明不受色相的影響。如果有人經常修行唸佛法門，就用木槵子（無患子樹的種子）做念珠。如果想要誦咒受持的人，就用前面四種顏色的寶物做念珠。如果要做菩薩咒法事業，就用菩提子做念珠。如果沒有，可以用蓮花子代替。如果要做火頭金剛事業，就用肉色的珠子做念珠。這些念珠都符合法相。因此，我用這個方法，護念世間持法修行的行者。是眾會中一切菩薩摩訶薩、金剛、天等，聽了佛所說的念珠法后，沒有不歡喜的同時稱讚善哉的。 佛說：如果有人想要製作符合法相的念珠，先找來珠匠。不要議論價格，務必選取精美的材料。這些寶物等都必須是未曾被其他人用過的。每一顆珠子都必須內外明徹，沒有破損殘缺，圓潤乾淨皎潔，大小隨意。與珠匠先受八齋戒，用香湯沐浴，穿上新的乾淨衣服，為他做護身，嚴設一道場，懸掛各種...
【English Translation】 English version: If practitioners who recite scriptures, chant Buddha's name, or hold mantras, each must hold prayer beads in their hands, according to the teachings of the Samadhi of Amitabha Buddha, and according to all Dharanis, Buddhas, Bodhisattvas, Vajras, Devas, and other Dharma methods. The number of beads must possess various characteristics. These characteristics are of four types. What are the four? First is gold, second is silver, third is red copper, and fourth is crystal. The number of beads should be a full one hundred and eight, or fifty-four, or forty-two, or twenty-one can also be used. If these prayer beads made of precious materials are used by practitioners who recite mantras, scriptures, or chant Buddha's name, they will attain the complete merit of the ten Paramitas (perfections), and in this very life, they will attain the fruit of Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment). Among these four types of beads, crystal is the best. Crystal is incomparably bright, pure without flaws, and its wonderful color is vast, just like obtaining the Bodhi vow of the Buddha, penetrating the other country, just like the appearance of a pearl. For this reason, it is called the supreme. Holding the crystal beads and counting them can also eliminate the heavy sins and karmic obstacles of the four grave offenses and five rebellious acts of the reciting practitioner, and all evil karma cannot be attached, because the light of the beads is not affected by color. If a person constantly practices the Dharma of chanting Buddha's name, they should use the seeds of the Melia azedarach (chinaberry tree) as prayer beads. If those who wish to recite mantras and uphold them, they should use the four colors of precious materials mentioned earlier as prayer beads. If one is performing Bodhisattva mantra practices, they should use Bodhi seeds as prayer beads. If not available, lotus seeds can be used as a substitute. If one is performing the practice of the Fire Head Vajra, they should use flesh-colored beads as prayer beads. These prayer beads all conform to the Dharma characteristics. Therefore, I use this method to protect and care for the Dharma-upholding practitioners in the world. All the Bodhisattva-Mahasattvas, Vajras, Devas, etc., in the assembly, after hearing the prayer bead Dharma spoken by the Buddha, were all delighted and praised 'Excellent!' at the same time. The Buddha said: If someone wants to make prayer beads that conform to the Dharma characteristics, first find a bead craftsman. Do not haggle over the price, but be sure to select exquisite materials. These precious materials must not have been used by others before. Each bead must be clear and bright inside and out, without any damage or defects, round, clean, and bright, and the size is arbitrary. First, take the eight precepts with the bead craftsman, bathe with fragrant water, put on new and clean clothes, perform protection for him, solemnly set up a mandala, and hang various...
幡花。以香水泥一小罈子日日各以香華供養。又著一兩盤餅果供養。又復夜別各然七燈。作是相珠一百八顆。造成珠已。又作一金珠以為母珠。又更別作十顆銀珠。以充記子。此即名為三寶法相悉充圓備。能令行者掐是珠時。常得三寶加被護念。言三寶者。所謂佛寶法寶僧寶。以此證驗。何慮不生西方凈土。作是珠已。於此壇中。更以種種香水灑珠。又著七盤食。然三七燈。請佛般若菩薩金剛及諸天等。仰啟供養。稱讚三寶威神力故。種種法事皆有效驗。然後持行隨身備用。一切諸惡不相染著。一切鬼神共相敬畏。是故福力具足成辦功德滿愿。是名數珠秘密功能。其阿彌陀佛陀羅尼印咒。有八萬四千法門。于中略出此要。如如意寶。以上阿彌陀佛法竟。依法行之福無限也。
大輪金剛陀羅尼
南(上)無悉(半音)咥哩(二合)耶隊迦(去)南(上一)跢他伽陀(去)南(上二)唵鞞啰(去)時鞞啰(去)時(三)摩訶斫迦啰(二合)跋折哩(四)薩多薩多(五)娑啰(上)帝娑啰(上)帝(六)怛啰曳怛啰(上)曳(七)毗陀么你(八)三盤誓你(九)怛啰么底(十)悉陀阿揭唎怛𡂖焰(二合)(十一)莎訶(十二)(注去上處依注去上音法讀之注二合處其上一字必須半音與其下字合音讀之注半音處必
【現代漢語翻譯】 現代漢語譯本 幡花：用香水泥做一個小罈子，每天用香和花供養。再放一兩盤餅果供養。晚上再分別點燃七盞燈。製作一百零八顆念珠，做好念珠后，再做一個金珠作為母珠，另外再做十顆銀珠作為記子珠。這就可以稱為三寶法相圓滿具備。能讓修行者在掐念珠時，常得三寶（佛寶、法寶、僧寶）加持護念。以此作為證驗，何愁不能往生西方凈土？做好念珠后，在這個壇中，再用各種香水灑在念珠上，再放七盤食物，點燃三七二十一盞燈，迎請佛、般若菩薩、金剛以及諸天等，仰慕並供養他們，稱讚三寶的威神力，這樣種種法事都會有效驗。然後隨身攜帶使用，一切諸惡不能沾染，一切鬼神都會敬畏。因此福力具足，成就功德，圓滿願望。這就是念珠的秘密功能。阿彌陀佛陀羅尼印咒，有八萬四千法門，其中略微選出這個要訣，如同如意寶。以上是阿彌陀佛的法門，依法修行，福報無邊。
大輪金剛陀羅尼
南(nāˊ)無(mó)悉(xī)(半音)咥(xī)哩(lī)(二合)耶(yē)隊(duì)迦(jiā)(去)南(nán)(上一)跢(duō)他(tuō)伽(qié)陀(tuó)(去)南(nán)(上二)唵(ōng)鞞(pí)啰(luó)(去)時(shí)鞞(pí)啰(luó)(去)時(shí)(三)摩(mó)訶(hē)斫(zhuó)迦(jiā)啰(luó)(二合)跋(bá)折(zhé)哩(lī)(四)薩(sà)多(duō)薩(sà)多(duō)(五)娑(suō)啰(luó)(上)帝(dì)娑(suō)啰(luó)(上)帝(dì)(六)怛(dá)啰(yē)曳(yì)怛(dá)啰(luó)(上)曳(yì)(七)毗(pí)陀(tuó)么(me)你(ní)(八)三(sān)盤(pán)誓(shì)你(ní)(九)怛(dá)啰(mó)么(me)底(dǐ)(十)悉(xī)陀(tuó)阿(ā)揭(jiē)唎(lì)怛(dá)𡂖(lì)(二合)(十一)莎(suō)訶(hē)(十二)(註：去上處依注去上音法讀之，注二合處其上一字必須半音與其下字合音讀之注半音處必)
【English Translation】 English version Banners and Flowers: Use fragrant mud to make a small altar, and offer incense and flowers every day. Also, offer one or two plates of cakes and fruits. In the evening, light seven lamps separately. Make one hundred and eight prayer beads. After making the beads, make a gold bead to be the 'mother bead,' and make ten silver beads to be used as counters. This can be called the complete and perfect form of the Three Jewels (Sanbao). It enables the practitioner to constantly receive the blessings and protection of the Three Jewels (Buddha Jewel (Fobao), Dharma Jewel (Fabao), Sangha Jewel (Sengbao)) when counting the beads. Using this as proof, why worry about not being reborn in the Western Pure Land? After making the beads, sprinkle various fragrant waters on the beads in this altar, and place seven plates of food, and light twenty-one lamps (three times seven). Invite the Buddha, Prajna Bodhisattva, Vajra, and all the devas, etc., to admire and make offerings to them, praising the majestic and divine power of the Three Jewels. In this way, all kinds of Dharma activities will be effective. Then carry it with you for use, so that all evils cannot be contaminated, and all ghosts and gods will respect and fear you. Therefore, blessings are complete, merits are accomplished, and wishes are fulfilled. This is called the secret function of the prayer beads. The Amitabha Buddha Dharani mantra has eighty-four thousand Dharma gates. Among them, this essential key is briefly selected, like a wish-fulfilling jewel. The above is the Dharma of Amitabha Buddha. Practice according to the Dharma, and the blessings are boundless.
The Great Wheel Vajra Dharani
Namo Sitiliyadiweiganan, Tatagatanan, Om, Virashi Virashi, Maha Chakravajri, Satasata, Sarati Sarati, Trayi Trayi, Vidamani, Sampanjani, Tratimati, Sidha Agiritriyam Svaha
須片音)
誦此陀羅尼三七遍。即當入一切曼茶羅(此云壇也)所作皆成。誦咒有身印等種種印法。若作手印誦諸咒法。易得成驗。若未曾入灌頂壇者。不得輒作一切手印。若人誦此陀羅尼者。即同入壇。作印行用。不成盜法也。
佛說跋折啰功能法相品(唐云金剛杵)
爾時佛在耆阇崛山大會。演說諸陀羅尼秘密法藏。時金剛藏菩薩。從座而起前白佛言。世尊如來今會說此微妙可貴之法。我等心中甚大歡喜得未曾有。是諸欲界天魔波旬及鬼神等。莫不戰悚。我等思惟諸魔心意實難測量。或欺或叛。若不豫防恐彼輕慢我諸佛法。惟愿世尊。聽我出一不可思議難測之法。當得護持如來正法。降伏諸魔。不令魔等於諸世間。為之暴亂。時佛嘆言善哉善哉。
爾時金剛藏菩薩。忽從頂上涌出三股跋折啰形。如金光色。當出之時。大千世界六種震動。現坐鬼神一時崩倒。佛語鬼神汝等莫怕。我金剛藏。有如是等神通自在大威力故。涌出如此難測之相。以此當助護我正法。我今印可。仍以過去真佛舍利七粒。付囑菩薩。令其舍利隱在其中。將為實信。識相護持。防諸外道欲界天魔心生輕慢。因即稱名摩訶跋折啰。是故常能威侍我側。拒諸魔事。既有利益。亦愿有人持我法者。及持菩薩金剛天等陀啰尼法
【現代漢語翻譯】 現代漢語譯本： （須片音）
誦讀此陀羅尼二十一遍（三七遍）。就相當於進入了一切曼茶羅（此云壇也，意為壇場），所作所為都能成就。誦咒時配合身印等各種印法。如果結手印誦持各種咒法，容易得到應驗。如果未曾進入灌頂壇的人，不得擅自結一切手印。如果有人誦讀此陀羅尼，就等同於進入了壇場，可以結印行用，不算盜法。
佛說跋折啰（唐云金剛杵，意為金剛杵）功能法相品
當時，佛在耆阇崛山（Grdhrakuta）的大會上，演說各種陀羅尼（Dharani）的秘密法藏。這時，金剛藏菩薩（Vajragarbha Bodhisattva）從座位上站起來，走到佛前稟告說：『世尊，如來今天集會宣說這種微妙可貴的法，我們心中非常歡喜，得到了前所未有的體驗。那些欲界天（Kamadhatu）的魔王波旬（Mara Papiyas）以及鬼神等，無不戰戰兢兢。我們思量這些魔的心意實在難以測量，或許欺騙或許背叛。如果不預先防備，恐怕他們輕慢我們的佛法。惟愿世尊，允許我說出一種不可思議難以測量的法，當能護持如來正法，降伏各種魔，不讓魔在各個世間為非作歹。』當時，佛讚歎說：『好啊，好啊。』
當時，金剛藏菩薩忽然從頭頂上涌出三股跋折啰（Vajra）的形狀，如同金色的光芒。當它出現的時候，大千世界發生六種震動，在場的鬼神一時之間都崩倒了。佛告訴鬼神說：『你們不要害怕。我金剛藏，有如此等等神通自在的大威力，所以涌出如此難以測量的景象。用這個來幫助護持我的正法。我現在認可。』仍然用過去真佛的舍利七粒，囑託菩薩，讓這些舍利隱藏在其中，作為真實的憑證，識別其相貌加以護持，防止各種外道和欲界天的魔心生輕慢。因此就稱名為摩訶跋折啰（Mahavajra）。所以常常能夠威嚴地侍立在我身旁，抵禦各種魔事。既然有利益，也希望有人受持我的法的人，以及受持菩薩、金剛天（Vajra Deva）等的陀羅尼法。
【English Translation】 English version: (Xū Piàn Yīn)
Reciting this Dharani twenty-one times (three times seven). It is equivalent to entering all Mandala (this means altar), and everything done will be accomplished. When reciting the mantra, coordinate with body mudras and various other mudras. If you form hand mudras and recite various mantras, it is easy to obtain verification. If you have never entered the Abhisheka (initiation) Mandala, you must not arbitrarily form all hand mudras. If someone recites this Dharani, it is equivalent to entering the Mandala, and you can form mudras and practice, it is not considered stealing the Dharma.
The Buddha Speaks of the Vajra (Tang Dynasty Translation: Vajra, meaning Diamond Scepter) Function and Characteristics Chapter
At that time, the Buddha was at the assembly on Grdhrakuta Mountain, expounding the secret Dharma treasury of various Dharanis. At this time, Vajragarbha Bodhisattva rose from his seat and reported to the Buddha, saying: 'World Honored One, the Tathagata (Thus Come One) is gathering today to proclaim this subtle and precious Dharma, and we are very happy in our hearts, obtaining an unprecedented experience. Those Mara Papiyas (Demon King) of the Kamadhatu (Desire Realm) and the ghosts and spirits, all tremble with fear. We think that the minds of these demons are really difficult to measure, perhaps deceiving or betraying. If we do not take precautions in advance, I am afraid that they will despise our Buddha Dharma. May the World Honored One allow me to speak of an inconceivable and immeasurable Dharma, which can protect the Tathagata's true Dharma, subdue all demons, and prevent demons from doing evil in all worlds.' At that time, the Buddha praised and said: 'Good, good.'
At that time, Vajragarbha Bodhisattva suddenly emerged from the top of his head in the shape of a three-pronged Vajra, like golden light. When it appeared, the great chiliocosm trembled in six ways, and the ghosts and spirits present collapsed for a moment. The Buddha told the ghosts and spirits: 'Do not be afraid. My Vajragarbha has such great supernatural powers and great power, so such an immeasurable phenomenon emerges. Use this to help protect my true Dharma. I now approve.' Still use seven grains of relics of the true Buddhas of the past, entrusting the Bodhisattva, so that these relics are hidden in it, as a true proof, identify its appearance and protect it, to prevent various heretics and demons of the Desire Realm from giving rise to contempt. Therefore, it is named Mahavajra. Therefore, it can often stand majestically by my side, resisting various demonic affairs. Since there is benefit, I also hope that those who uphold my Dharma, and uphold the Dharani Dharma of Bodhisattvas, Vajra Devas (Diamond Gods), etc.
。皆須具足如法之相。而常擬備。現座大眾皆言稱善。
作跋折啰並功德法
若人慾作跋折啰者。先取金等五色之物。皆未曾經作器用者。何名五色。一金二銀三赤銅四鑌鐵五錫。合和為作跋折啰形。若無此五種。可用霹靂棗心。亦得。且未作其跋折啰前。先須豫咒金銅等物一百八遍咒曰。
唵(一)摩訶迦啰(二)那吒俱缽啰(三)莎訶(四)
咒訖。當取月欲蝕時。先於十四日。若候如此上日。不著宜取八月十三日。亦是上日。斯日晨朝。豫遣其匠。受持齋戒香湯灑浴著新凈衣。其欲請作跋折啰主。亦復如是。俱潔凈訖。豫凈修理於一凈所。安立而作護身結界法事。至十五日朝。更遣其匠香湯灑浴著新凈衣。與作護身及自護身。結界法事。當道場中作一水壇。請佛般若諸大菩薩金剛天等。又請舍利一二七粒。置其壇中。其壇東邊。以牛糞泥作一冶爐。次喚火天令其守爐。匠面向西。咒師自身在壇西邊。正面向東。敷草為席胡跪而坐。其壇中著七盤飲食。于其爐邊更一盤食。結護如常。請佛般若諸大菩薩金剛天等。又以種種香花印法。供養三寶三遍七遍。然後動作。一鑄使成。莫令瑕缺。上下無欠。端直平正無有缺減。是名一寶。最為上首。若一鑄不成。后雖覆作終是無用。其人亦不合行
【現代漢語翻譯】 現代漢語譯本：都需要具備如法的相狀，並且常常準備妥當。在座的大眾都稱讚說好。
製作金剛杵及功德法
如果有人想要製作金剛杵（跋折啰，一種法器），首先取用金、銀等五種顏色的物品，這些物品都未曾被製作成器物使用過。什麼叫做五色呢？一是金，二是銀，三是赤銅，四是鑌鐵，五是錫。將它們混合在一起製作成金剛杵的形狀。如果沒有這五種材料，可以用被雷劈過的棗樹的樹心，也可以。在還沒有製作金剛杵之前，首先要預先持咒加持金、銅等物品一百零八遍，咒語是：
唵（om，種子字） 摩訶迦啰（mahākāla，大黑天） 那吒俱缽啰（nata-kubara） 莎訶（svāhā，圓滿）
持咒完畢。應當選擇在月亮將要被遮蔽的時候（月食）。最好在十四日，如果沒有這樣的好日子，可以選擇八月十三日，也是好日子。這一天的早晨，預先派遣工匠，讓他們受持齋戒，用香湯沐浴，穿上乾淨的新衣服。想要請人制作金剛杵的主人，也同樣要這樣做。都潔凈完畢后，預先清理修整一個乾淨的地方，安置並進行護身結界法事。到十五日早晨，再次讓工匠用香湯沐浴，穿上乾淨的新衣服，為他們做護身以及自己護身、結界的法事。在道場中設定一個水壇。迎請佛、般若（prajna，智慧）諸大菩薩、金剛（vajra，堅固）天等。又迎請舍利一粒、二粒或七粒，放置在壇中。在壇的東邊，用牛糞泥製作一個冶煉爐。然後召喚火天，令其守護爐子。工匠面向西。咒師自身在壇的西邊，正面朝東。鋪設草蓆，胡跪而坐。在壇中放置七盤飲食，在爐子旁邊再放置一盤飲食。結護如常。迎請佛、般若諸大菩薩、金剛天等。又用種種香花印法，供養三寶三遍或七遍。然後開始動作，一次鑄造成功。不要讓它有瑕疵或缺損，上下沒有欠缺，端正平直沒有減少。這叫做一寶，是最好的。如果一次鑄造不成功，之後即使重新制作，最終也是沒有用的。這個人也不適合修行。
【English Translation】 English version: All must be complete with the proper characteristics and be constantly prepared. The assembly present all praised and said 'Excellent'.
On Making the Vajra and Merit Dharma
If someone wishes to make a vajra (a ritual implement), first take gold and other five-colored materials, all of which have never been used to make utensils. What are the five colors? First, gold; second, silver; third, red copper; fourth, fine iron; fifth, tin. Combine them to make the shape of a vajra. If these five materials are not available, the heartwood of a jujube tree struck by lightning may also be used. Before making the vajra, first pre-chant over the gold, copper, and other materials one hundred and eight times. The mantra is:
Om (seed syllable), Mahākāla (Great Black One), Nata-Kubara, Svāhā (accomplishment).
After chanting, choose the time when the moon is about to be eclipsed (lunar eclipse). Preferably on the fourteenth day. If such an auspicious day is not available, the thirteenth day of the eighth month may also be chosen. On the morning of this day, send the craftsman in advance to observe the precepts, bathe in fragrant water, and wear new, clean clothes. The person who wishes to commission the making of the vajra should also do the same. After both have purified themselves, prepare and clean a pure place, establish it, and perform protective boundary rituals. On the morning of the fifteenth day, have the craftsman bathe in fragrant water again and wear new, clean clothes. Perform protective rituals for them and for yourself, and establish boundaries. Set up a water altar in the center of the mandala. Invite the Buddha, Prajna (wisdom) and all the great Bodhisattvas, Vajra (diamond/thunderbolt) deities, and so on. Also, invite one, two, or seven grains of Sharira (relics), and place them in the altar. To the east of the altar, make a smelting furnace with cow dung mud. Then summon the Fire Deity to guard the furnace. The craftsman faces west. The mantra master sits on the west side of the altar, facing east. Spread grass as a mat and sit in a kneeling posture. Place seven plates of food in the altar, and another plate of food next to the furnace. Establish protection as usual. Invite the Buddha, Prajna and all the great Bodhisattvas, Vajra deities, and so on. Also, use various incense, flowers, and mudras to make offerings to the Three Jewels three or seven times. Then begin the work, casting it in one go. Do not allow it to have flaws or defects, with nothing missing from top to bottom, straight and upright without any reduction. This is called a treasure, the most supreme. If it is not cast successfully in one go, even if it is remade later, it will ultimately be useless. That person is also not suitable for practice.
我之秘密三藏法門。設強行用。常有魔事無所成辦。卻被殃身。其跋折羅。可重八兩。長十二指。橫指為量。兩頭三股亦有五股。其五股者名為大跋折啰。必須終身持梵行者合用受持。若無戒行不得持用五股。損身。其跋折啰。皆須腰間圓作似檳榔形。中間可容一把許長。盡力雕鏤。惟取端正不得粗惡。磨治了已真金塗飾。正當腰間開一方孔。擬下舍利。法用形勢因緣。與今本樣一種。行者示語。令好用心作之。擬備不輕。當作杵時咒聲莫絕。香菸不斷。其匠功價任索多少。不得酬還。仍須當日使作總了。跋折啰竟。其匠報咒師言。作杵已了。其咒師手把香爐及七寶函。右繞道場作讚歎云。十方諸佛法寶成就。梵音法事往迎看杵。至於爐邊散諸香華。作讚歎法事慇勤禮請。其匠長跪兩手捧。著行者手中七寶函內訖。其匠乃禮謝口云。種種多不如法。瑩磨嚴飾皆不稱意。佈施歡喜愿滅諸罪。咒師答云。異常殊妙端嚴如法。分相具足最上無比。實生慚愧。愿除匠者三業宿障。生生世世與佛因緣。法會相值。語已匠更禮拜發願(云云)。燒香合掌請取捨利。咒師即起繞壇三匝。至本坐處卻住一面。啟告十方一切諸佛般若菩薩金剛天等(云云)。還作香花供養法事。悲泣雨淚。取龍腦香可一捻許。內跋折啰腰間孔中。后取捨利
【現代漢語翻譯】 現代漢語譯本： 我的秘密三藏法門，如果強行使用，常常會有魔事發生，什麼都做不成，反而會招致災禍。那金剛杵（Vajra，一種法器），重量可以是八兩，長度十二指，以橫指作為衡量標準。兩頭有三股，也有五股的。那五股的叫做大金剛杵（Mahavajra）。必須終身持守梵行的人才適合使用和受持。如果沒有戒行，不得使用五股的金剛杵，會損害自身。那金剛杵，都必須在腰間做成圓的，像檳榔的形狀，中間可以容納一把的長度。盡力雕鏤，只求端正，不得粗糙醜陋。打磨完畢后，用真金塗飾。正對著腰間開一個方孔，用來放入舍利。法用形勢因緣，與現在的樣子相同。修行者指示工匠，讓他好好用心製作，準備著以備不時之需。製作金剛杵時，咒語的聲音不要斷絕，香菸不要停止。工匠的工錢，任憑他索要多少，不得討價還價。並且必須當天讓他全部做完。金剛杵完成後，工匠稟告咒師說：『金剛杵已經做好了。』那咒師手拿香爐和七寶函，右繞道場，讚歎說：『十方諸佛法寶成就。』用梵音法事去迎接金剛杵。到香爐邊，散諸香花，作讚歎法事，慇勤禮請。工匠長跪，兩手捧著，放入修行者手中的七寶函內。工匠於是禮謝，口中說：『種種多有不如法的地方，瑩磨嚴飾都不能稱心如意。佈施歡喜，愿能滅除一切罪過。』咒師回答說：『異常殊妙，端嚴如法，分相具足，最上無比。實在慚愧。愿能消除工匠三業的宿世業障，生生世世與佛結緣，在法會上相遇。』說完，工匠再次禮拜發願（內容省略）。燒香合掌，請取捨利。咒師立即起身，繞壇三匝，到原來的座位處，卻住在一面。啟告十方一切諸佛、般若菩薩、金剛天等（內容省略）。再次作香花供養法事，悲泣流淚。取龍腦香，大約一捻的量，放入金剛杵腰間的孔中，然後取捨利。
【English Translation】 English version: My secret esoteric teachings of the Tripitaka. If forcibly used, demonic events often occur, and nothing can be accomplished, instead bringing misfortune upon oneself. The Vajra (a ritual implement), can weigh eight liang (a unit of weight), and be twelve fingers in length, measured by the width of a finger. It has three prongs at each end, or sometimes five. The one with five prongs is called the Mahavajra (Great Vajra). Only those who maintain celibacy throughout their lives are suitable to use and uphold it. Without adherence to precepts, one should not use the five-pronged Vajra, as it will harm oneself. The Vajra must be made round at the waist, resembling the shape of a betel nut, with a length that can accommodate a handful in the middle. Carve it with utmost care, striving for correctness and avoiding roughness. After polishing, adorn it with genuine gold. Open a square hole directly at the waist to insert the Sharira (relics). The form and circumstances of its use are the same as the current model. The practitioner instructs the craftsman to make it with diligence, preparing it for unforeseen needs. While making the Vajra, the sound of mantras should not cease, and incense should not be interrupted. The craftsman's wages, no matter how much he asks, should not be bargained down. Furthermore, he must complete the entire task on the same day. After the Vajra is completed, the craftsman reports to the mantra master, saying, 'The Vajra is finished.' The mantra master, holding the incense burner and the seven-jeweled box, circumambulates the Mandala (sacred enclosure) to the right, praising, 'The Dharma treasures of the Buddhas of the ten directions are accomplished.' Use the Brahmanical sound Dharma service to welcome the Vajra. At the incense burner, scatter various fragrant flowers, perform praising Dharma services, and earnestly invite. The craftsman kneels with both hands, placing it into the seven-jeweled box in the practitioner's hand. The craftsman then offers thanks, saying, 'In many ways, it is not in accordance with the Dharma, and the polishing and adornment are not satisfactory. I offer joyfully, wishing to extinguish all sins.' The mantra master replies, 'It is exceptionally wonderful, dignified and in accordance with the Dharma, with complete features, supremely unparalleled. I am truly ashamed. May it eliminate the craftsman's karmic obstacles of the three karmas from past lives, and may he be connected with the Buddha in every lifetime, encountering each other in Dharma assemblies.' After speaking, the craftsman bows again and makes vows (omitted). Burn incense, put palms together, and request the Sharira. The mantra master immediately rises, circumambulates the altar three times, and returns to his original seat, standing to one side. He announces to all the Buddhas of the ten directions, Prajna Bodhisattvas, Vajra Devas, etc. (omitted). He performs incense and flower offerings again, weeping with tears. Take about a pinch of borneol camphor and place it in the hole at the waist of the Vajra, and then take the Sharira.
。內跋忻啰腰孔中訖。更作香花法事供養。供養畢已。還將杵起。右繞道場至其匠所。跪地受與匠者。匠者至心。珍重燒香供養禮拜已。即以兩手捧跋折啰。閉其孔。至到牢密。釘閉事訖。還以兩手捧授咒師。咒師禮拜受取而起。匠者更禮三拜。捧舍利函心口發願(云云)。行者手棒舍利寶函。右繞道場行道三匝。還至本處。以諸香華及作印法。更供養訖遣匠出去。於後復將舍利寶函。還至道場自候相貌至夜。壇中然三七燈。任意安置及著。餅果種種香花供養。事竟於壇西面結加趺坐。咒師右手把跋折啰。左手掏珠。惟須盡力至心誦咒。限至現於三種光相。何為三相。一者其跋折啰自然而暖。二者煙出。三者放大光明。若暖相現。持杵行者。自然感得一切藥叉羅剎及諸人等皆悉同心恭敬如佛。若煙相現。持杵行者。自然感得所去之處一無障礙又無病苦。若放光相現。感得一切咒神自在擁護行者。行者常為一切天龍八部鬼神人非人等。皆悉恭敬。仍於一切諸眾生類六分之中。稱于無比。自佛已下但是諸咒。能誦得者皆悉成就最勝靈驗。由是金剛跋折啰杵威神力故。於後若欲用跋折啰。如法捧杵。未用以前誦軍茶利大心咒。滿一七遍已。即以此杵如護身法。然後便作大結界法。一切時中加意護凈以為常則。方行法事所作皆
【現代漢語翻譯】 現代漢語譯本：然後將金剛杵的腰孔封起來。再做香花等法事供養。供養完畢后，再將金剛杵拿起，右繞道場至工匠處，跪地交給工匠。工匠以至誠之心，珍重地燒香供養禮拜后，用雙手捧起金剛杵，封閉其孔，務必牢固嚴密。釘閉完畢，再用雙手捧著交給咒師。咒師禮拜後接過起身。工匠再禮拜三下，捧著舍利函，在心口發願（內容省略）。修行者手捧舍利寶函，右繞道場三圈，回到原處，用各種香花和手印，再次供養完畢，遣送工匠離開。之後再將舍利寶函放回道場，自己觀察徵兆直到夜晚。在壇中點燃二十一盞燈（三七燈），隨意安置，並擺放餅、果等各種香花供養。完畢后，在壇的西面結跏趺坐。咒師右手持金剛杵（跋折啰，梵語：Vajra，意為金剛），左手捻珠，必須盡力至誠地誦咒，直到出現三種光相。什麼是三種光相？一是金剛杵自然發熱，二是冒煙，三是放出大光明。如果出現發熱的相，持杵的修行者自然能感得一切藥叉（Yaksa，一種鬼神）、羅剎（Rakshasa，一種惡鬼）以及諸人等都同心恭敬，如同對待佛一樣。如果出現冒煙的相，持杵的修行者自然能感得所去之處一無障礙，又沒有病苦。如果放出光明的相，能感得一切咒神自在地擁護修行者。修行者常為一切天龍八部、鬼神、人、非人等都恭敬，並且在一切眾生中，堪稱無比。自佛以下，只要是諸咒，能誦持者都能成就最殊勝的靈驗。由於金剛杵的威神力，之後如果想用金剛杵，如法地捧起金剛杵，在使用之前誦軍茶利（Kundali，佛教中的明王之一）大心咒，滿七遍后，就用此杵作為護身之法，然後便作大結界法。一切時中都要注意保持清凈，作為常則，才能進行法事，所作皆成。
【English Translation】 English version: Then seal the navel-like hole in the Vajra (跋折啰, Vajra: Sanskrit for 'diamond' or 'thunderbolt'). Perform further rituals of offering with incense and flowers. After the offering is complete, pick up the Vajra again, circumambulate the Mandala (道場) clockwise to the craftsman's location, kneel and hand it to the craftsman. The craftsman, with utmost sincerity, respectfully burns incense, makes offerings, and prostrates. Then, with both hands, he holds the Vajra and seals the hole, ensuring it is firm and tight. Once the sealing is complete, he hands it back to the Mantra Master (咒師) with both hands. The Mantra Master bows, receives it, and rises. The craftsman bows three more times, holding the Sharira (舍利, Sharira: Buddhist relics) casket to his heart and making vows (details omitted). The practitioner, holding the Sharira casket, circumambulates the Mandala three times clockwise, returning to the original spot. Using various incense and flowers, along with Mudras (印法, Mudras: symbolic hand gestures), he makes offerings again and sends the craftsman away. Afterwards, he places the Sharira casket back in the Mandala and observes the signs until nightfall. In the Mandala, light twenty-one lamps (three sets of seven), arranging them as desired, and place cakes, fruits, and various incense and flower offerings. Once this is complete, sit in the lotus position (結跏趺坐) facing west in the Mandala. The Mantra Master holds the Vajra in his right hand and uses prayer beads (掏珠) in his left, reciting the Mantra with utmost effort and sincerity until three kinds of luminous signs appear. What are the three signs? First, the Vajra naturally becomes warm. Second, smoke emanates from it. Third, it emits great light. If the sign of warmth appears, the practitioner holding the Vajra will naturally be respected by all Yakshas (藥叉, Yaksa: a type of spirit), Rakshasas (羅剎, Rakshasa: a type of demon), and humans, just as they would respect the Buddha. If the sign of smoke appears, the practitioner holding the Vajra will naturally find that there are no obstacles wherever he goes, and he will be free from illness and suffering. If the sign of light appears, all Mantra deities will freely protect the practitioner. The practitioner will always be respected by all Devas (天, Devas: gods), Nagas (龍, Nagas: dragons), the Eight Classes of beings (八部, Eight Classes of beings: deities and demigods in Buddhist cosmology), ghosts, spirits, humans, and non-humans, and will be unparalleled among all living beings. From the Buddha downwards, all Mantras, if recited, will achieve the most supreme and efficacious results. Due to the majestic power of the Vajra, if one wishes to use the Vajra later, hold it respectfully according to the Dharma (法, Dharma: Buddhist teachings). Before using it, recite the Great Heart Mantra of Kundali (軍茶利, Kundali: one of the Wisdom Kings in Buddhism) seven times, then use the Vajra as a means of self-protection, and then perform the Great Boundary Ritual (大結界法). At all times, pay attention to maintaining purity as a constant practice, so that the Dharma activities can be carried out and all endeavors will be successful.
驗。若療病。用跋折啰時。不得越分。並須護凈。如法用者。于咒師身常好安。隱已說跋折啰法功能竟。
佛說陀羅尼集經卷第二(佛部卷下) 大正藏第 18 冊 No. 0901 陀羅尼集經
佛說陀羅尼集經卷第三
大唐天竺三藏阿地瞿多譯
般若波羅蜜多大心經(印有十三咒有九)
如是我聞。一時佛在舍衛國祇樹給孤獨園。與千二百五十阿羅漢無量阿僧祇諸大菩薩天龍八部人非人等俱。前後圍繞。爾時梵天。與諸大眾共相謂言。我今欲聞般若波羅蜜多功德。時諸大眾皆大歡喜。贊梵王言善哉善哉。爾時梵王即從座起偏露右肩。右膝著地頂禮佛足禮佛足已而白佛言。世尊我今至心願樂。欲聞般若波羅蜜多不可思議功德。惟愿世尊為我。說于般若波羅蜜多不可思議咒印功德。爾時佛告梵王。我於他化自在天中。略說咒印。諦聽諦聽我今為汝說此功德。如須彌山諸山中王。般若波羅蜜多亦復如是。一切奢摩他中王。如須彌山王。四方猛風不能吹動。般若波羅蜜多亦復如是。若依般若波羅蜜多。即得堅住于奢摩他。諸天魔等不能傾動。猶如大海。皆能容受一切眾流。般若波羅蜜多亦復如是。皆能容受一切佛法。若依此般若波羅蜜多教法行者。即得住宿住智。知於過去我從彼處
【現代漢語翻譯】 現代漢語譯本：驗證。如果用於治療疾病，使用跋折啰（Vajra，金剛杵）時，不得超過應有的限度，並且必須保持潔凈。如法使用的人，咒師自身常常能夠得到安穩。我已經說完跋折啰法的功能了。
《佛說陀羅尼集經》卷第二（佛部卷下） 大正藏第18冊 No. 0901 《陀羅尼集經》
《佛說陀羅尼集經》卷第三
大唐天竺三藏阿地瞿多譯
《般若波羅蜜多大心經》（印有十三咒，有九個）
如是我聞。一時，佛在舍衛國祇樹給孤獨園（Jetavana Anathapindika-arama）。與一千二百五十阿羅漢（Arhat），無量阿僧祇（Asankhya）諸大菩薩（Bodhisattva），天龍八部（Devas and Nagas）人非人等在一起。前後圍繞。這時，梵天（Brahma）與大眾互相說道：『我現在想聽聞般若波羅蜜多（Prajnaparamita）的功德。』大眾都非常歡喜，讚歎梵天說：『善哉！善哉！』這時，梵天即從座位上站起，袒露右肩，右膝著地，頂禮佛足，禮佛足后對佛說：『世尊，我現在至誠地希望聽聞般若波羅蜜多不可思議的功德。惟愿世尊為我宣說般若波羅蜜多不可思議的咒印功德。』這時，佛告訴梵天：『我在他化自在天（Paranirmita-vasavartin）中，略說咒印。仔細聽，仔細聽，我現在為你宣說此功德。』猶如須彌山（Mount Sumeru）是諸山中的王，般若波羅蜜多也是這樣，是一切奢摩他（Samatha）中的王。猶如須彌山王，四方猛烈的風不能吹動它，般若波羅蜜多也是這樣。如果依靠般若波羅蜜多，就能堅固地安住在奢摩他中，諸天魔等不能傾動。猶如大海，能夠容納一切眾流，般若波羅蜜多也是這樣，能夠容納一切佛法。如果依照此般若波羅蜜多的教法修行，就能得到住宿住智，知道過去我從哪裡來。
【English Translation】 English version: Verification. If used for healing illnesses, when using the Vajra (thunderbolt scepter), one must not exceed the proper limits and must maintain cleanliness. Those who use it according to the Dharma will find that the mantra master himself is often secure and at peace. I have now finished explaining the functions of the Vajra Dharma.
The Buddha Speaks of the Dharani Collection Sutra, Volume 2 (Buddha Section, Lower Volume) Taisho Tripitaka Volume 18, No. 0901 Dharani Collection Sutra
The Buddha Speaks of the Dharani Collection Sutra, Volume 3
Translated by Tripitaka Master Atikuta from India of the Great Tang Dynasty
The Great Heart Sutra of Prajnaparamita (Thirteen Mantras Printed, Nine Present)
Thus have I heard. At one time, the Buddha was in the Jeta Grove Anathapindika-arama (Jetavana Anathapindika-arama) in the country of Shravasti (Sravasti), with twelve hundred and fifty Arhats (Arhat), immeasurable Asankhya (Asankhya) great Bodhisattvas (Bodhisattva), Devas and Nagas (Devas and Nagas), humans and non-humans, etc., surrounding him. At that time, Brahma (Brahma), speaking to the assembly, said, 'I now wish to hear the merits and virtues of Prajnaparamita (Prajnaparamita).' The assembly was greatly delighted and praised Brahma, saying, 'Excellent! Excellent!' Then Brahma rose from his seat, bared his right shoulder, knelt on his right knee, prostrated himself at the Buddha's feet, and said to the Buddha, 'World Honored One, I now sincerely wish to hear the inconceivable merits and virtues of Prajnaparamita. I beseech the World Honored One to explain to me the inconceivable mantra and mudra merits and virtues of Prajnaparamita.' At that time, the Buddha said to Brahma, 'In the Paranirmita-vasavartin (Paranirmita-vasavartin) heaven, I will briefly explain the mantra and mudra. Listen carefully, listen carefully, I will now explain these merits and virtues to you.' Just as Mount Sumeru (Mount Sumeru) is the king of all mountains, so too is Prajnaparamita the king of all Samatha (Samatha). Just as Mount Sumeru, the king of mountains, cannot be moved by the fierce winds from the four directions, so too is Prajnaparamita. If one relies on Prajnaparamita, one can firmly abide in Samatha, and the devas and demons cannot shake one. Just as the great ocean can contain all streams, so too can Prajnaparamita contain all the Buddha-dharma. If one practices according to the teachings of this Prajnaparamita, one will attain the wisdom of abiding, knowing where I came from in the past.
。因於彼行。得生此處。若依此般若波羅蜜多教行者。即得除滅三毒之罪。生生之處不聞惡法。得身端正猶如金色頂戴天冠。無有慳心。生於剎帝利婆羅門中。于諸會中。一切大眾皆悉隨從。不生三途地獄之中。十方佛剎隨意往生。現身即得四無所畏。于諸會中勝出諸眾。若能日日作此法者。現身即知一切諸法。皆無障礙得奢摩他。若人慾得奢摩他者。當依般若波羅蜜多作法。日日供養作印坐禪。若於尸陀林。或在冢間坐死屍邊。作不凈觀。及生滅觀乃至慈悲觀。界方便觀者。即得奢摩他。若三年坐奢摩他者。無色天光來入身中。即知三界一切諸事。於三年中。一日吃食一日不吃食。若不食日隨服藥菜。若不食藥菜服氣最好。如是隔日滿三年者。得奢摩他。日日作此法。燒蘇合香誦咒。滿足十萬遍者。得大云奢摩他。慈悲奢摩他。大雷聲奢摩他。電光奢摩他。火光奢摩他。若日日作印法等。種種供養者。罪滅得奢摩他。若重罪業眾生。日日不作印咒等種種供養者。諸罪不滅。不得奢摩他。是故我今說此方便。欲令一切皆悉樂聞成就愿故。
畫大般若像法
畫大般若菩薩像。可取八月十五日。以細好絹兩幅。或三幅亦任意用。高下闊狹必須相稱。于精舍中作水壇竟。于其壇中誦大般若咒。咒絹一百八遍已。
【現代漢語翻譯】 現代漢語譯本：因為那樣的行為，才能出生在這裡。如果依照這《般若波羅蜜多》（Prajnaparamita，智慧到彼岸）教導修行的人，就能消除貪嗔癡三毒的罪過，生生世世所生之處聽不到邪惡的法，得到端正的身體，猶如金色，頭戴天冠。沒有吝嗇之心，出生于剎帝利（Ksatriya，統治階級）或婆羅門（Brahmana，祭司階級）中。在各種集會中，一切大眾都跟隨順從，不墮入三惡道地獄之中，可以隨意往生十方佛剎。今生就能獲得四無所畏（catu-vaisaradyas，四種無所畏懼的自信）。在各種集會中勝過所有大眾。如果能每天做這種修行方法，今生就能知曉一切諸法，沒有障礙，獲得奢摩他（Samatha，止）。如果有人想要獲得奢摩他，應當依照《般若波羅蜜多》修行，每天供養，結印，坐禪。如果在尸陀林（Sitavana，墓地），或在墳墓間，坐在死屍旁邊，作不凈觀，以及生滅觀，乃至慈悲觀，界方便觀，就能獲得奢摩他。如果三年坐禪修奢摩他，無色界的天光會進入身體中，就能知道三界一切諸事。在這三年中，一天吃東西，一天不吃東西。如果不吃東西的日子，可以服用藥菜，如果不服用藥菜，服氣最好。像這樣隔一天進行，滿三年，就能獲得奢摩他。每天做這種修行方法，燒蘇合香，誦咒，滿足十萬遍，就能獲得大云奢摩他，慈悲奢摩他，大雷聲奢摩他，電光奢摩他，火光奢摩他。如果每天結印，修法等等，種種供養，罪業消除，就能獲得奢摩他。如果罪業深重的眾生，每天不結印，不誦咒等等，種種供養，各種罪業不能消除，不能獲得奢摩他。因此我現在說這種方便法門，想要讓一切眾生都樂於聽聞，成就願望的緣故。
繪製《大般若》像的方法
繪製《大般若菩薩》像，可以選擇八月十五日。用精細的好絹兩幅，或者三幅也可以，隨意使用。高低寬窄必須相稱。在精舍中做好水壇之後，在水壇中誦《大般若》咒，對絹誦咒一百零八遍之後。
【English Translation】 English version: Because of those actions, one is born here. If one practices according to the teachings of this 'Prajnaparamita' (Perfection of Wisdom), one can eliminate the sins of the three poisons (greed, hatred, and delusion), and in every birth, one will not hear evil teachings. One will attain a beautiful body like gold, crowned with a heavenly diadem. One will be without stinginess, and be born into the 'Ksatriya' (warrior/ruling class) or 'Brahmana' (priestly class). In all gatherings, all the people will follow and obey. One will not be born into the three evil paths of hell, and can be reborn at will in the Buddha-fields of the ten directions. In this very life, one will attain the four fearlessnesses (catu-vaisaradyas, four kinds of fearless confidence). In all gatherings, one will surpass all others. If one can perform this practice daily, in this very life one will know all dharmas (teachings), without obstruction, and attain 'Samatha' (tranquility). If one desires to attain 'Samatha', one should practice according to the 'Prajnaparamita', making offerings, forming mudras (hand gestures), and meditating daily. If one is in a 'Sitavana' (cemetery), or among tombs, sitting beside a corpse, practicing the contemplation of impurity, as well as the contemplation of arising and ceasing, and even the contemplation of loving-kindness, and the contemplation of the elements, one will attain 'Samatha'. If one meditates on 'Samatha' for three years, the light of the formless realm will enter the body, and one will know all things in the three realms. During these three years, one should eat one day and not eat the next. On days when one does not eat, one can take medicinal herbs and vegetables; if one does not take medicinal herbs and vegetables, taking in breath is best. If one alternates in this way for three years, one will attain 'Samatha'. Perform this practice daily, burn 'Suhe' incense, and recite mantras (sacred utterances). If one completes one hundred thousand repetitions, one will attain Great Cloud 'Samatha', Compassionate 'Samatha', Great Thunder Sound 'Samatha', Lightning 'Samatha', and Fire Light 'Samatha'. If one daily performs mudras, practices, and various offerings, one's sins will be eliminated and one will attain 'Samatha'. If beings with heavy sins do not daily perform mudras, recite mantras, and make various offerings, their sins will not be eliminated and they will not attain 'Samatha'. Therefore, I now speak of this expedient method, desiring that all beings may rejoice to hear it and fulfill their wishes.
The Method of Drawing the Image of the 'Great Prajnaparamita'
To draw the image of the 'Great Prajnaparamita Bodhisattva', one may choose the fifteenth day of the eighth month. One can use two pieces of fine silk, or three pieces as desired. The height and width must be proportionate. After preparing a water altar in a pure place, recite the 'Great Prajnaparamita' mantra over the silk one hundred and eight times.
請喚畫師最好手者。令受八戒。一上廁一洗浴。著新凈衣。與作護身印。其彩色中用薰陸香安悉香汁和。不得用膠。于其壇上日日三時。散雜色花燒沉水香。誦咒供養菩薩。夜別然燈。七盞。然後可畫菩薩。其菩薩身。除天冠外身長一肘(人一肘如佛一磔手)通身白色面有三眼。似天女相。形貌端正如菩薩形。師子座上結加趺坐。頭戴天冠作簸箕光。其耳中著真珠寶珰。于其項下著七寶瓔珞。兩臂作屈。左臂屈肘側在胸上。其左手仰五指申展。掌中畫作七寶經函。其中具有十二部經。即是般若波羅蜜多藏。右手垂著右膝之上。五指舒展。即是菩薩施無畏手。菩薩身上著羅錦綺。繡作𧛾襠。其腰以下著朝霞裙。于上畫作黃色花褻。天衣籠絡絡于兩臂。腋間交過出其兩頭。俱向于上。微微屈曲如飛飏勢。其兩手腕皆著環釧。菩薩右廂安梵摩天。通身白色耳著寶珰。其項上著七寶瓔珞。立𣰽毹上。右手屈臂向于肩上。手執白拂。左手申臂手執澡罐。其腰以下著朝霞裙。以羅綺錦繡嚴飾衣服。其梵天身披紫袈裟。頂戴花冠作簸箕光。其手腳腕皆著寶釧。菩薩左廂安帝釋天。通身白色耳著寶珰。其項上著七寶瓔珞。立𣰽毹上。右手屈臂向于肩上。手執白拂。左手屈臂肘節向左。手掌向腹仰。掌掌中堅著一跋折羅。跋折羅頭外向著
【現代漢語翻譯】 現代漢語譯本： 應召請畫師中技藝最好的人，令其受持八關齋戒。每次上廁所后都要洗浴，穿上乾淨的新衣服，併爲其製作護身印。顏料中要用薰陸香和安息香的汁液調和，不能使用膠。在畫壇上，每天三次散佈各色鮮花，焚燒沉香，誦咒供養菩薩。夜晚另外點燃七盞燈。然後才可以開始畫菩薩。菩薩的身體，除去天冠之外，身長一肘（人的一肘如同佛的一磔手）。通身白色，面有三眼，像天女的相貌，形貌端正如同菩薩的形象。在獅子座上結跏趺坐。頭戴天冠，天冠放出簸箕形的光芒。耳朵上戴著真珠寶珰，脖子上戴著七寶瓔珞。兩臂彎曲，左臂彎曲，手肘側放在胸前，左手仰著，五指伸展，掌心中畫著七寶經函，其中具有十二部經，即是般若波羅蜜多藏。右手垂放在右膝之上，五指舒展，這是菩薩施無畏手。菩薩身上穿著羅錦綺，繡著𧛾襠，腰部以下穿著朝霞裙，上面畫著黃色花褻。天衣籠罩在兩臂上，從腋下交叉穿過，兩頭都向上，微微彎曲，如同飛揚的姿勢。兩手腕上都戴著環釧。
菩薩的右邊安放梵摩天（Brahma，婆羅門教主神），通身白色，耳朵上戴著寶珰，脖子上戴著七寶瓔珞，站立在毹（一種毛織物）上。右手彎曲，手臂朝向肩膀，手中拿著白拂，左手伸展，手中拿著澡罐。腰部以下穿著朝霞裙，用羅綺錦繡裝飾衣服。梵天的身上披著紫色袈裟，頭戴花冠，花冠放出簸箕形的光芒，手腳腕上都戴著寶釧。
菩薩的左邊安放帝釋天（Indra，佛教護法神），通身白色，耳朵上戴著寶珰，脖子上戴著七寶瓔珞，站立在毹上。右手彎曲，手臂朝向肩膀，手中拿著白拂，左手彎曲，肘部向左，手掌朝向腹部向上，掌心中豎立著一跋折羅（Vajra，金剛杵），跋折羅的頭部向外。
【English Translation】 English version: Summon the most skilled painter and instruct him to observe the Eight Precepts. He should bathe after each visit to the toilet, wear new and clean clothes, and create a protective seal for himself. The colors should be mixed with the juice of frankincense and benzoin, without using glue. On the altar, scatter various colored flowers and burn aloeswood incense three times a day, chanting mantras to make offerings to the Bodhisattva. Light seven lamps separately at night. Only then can the Bodhisattva be painted. The Bodhisattva's body, excluding the heavenly crown, should be one cubit in length (a person's cubit is like the Buddha's hand span). The entire body should be white, with three eyes on the face, resembling the appearance of a heavenly maiden, with a dignified appearance like that of a Bodhisattva. He should be seated in the lotus position on a lion throne. He should wear a heavenly crown, which emits a winnowing fan-shaped light. He should wear genuine jeweled earrings in his ears and a seven-jeweled necklace around his neck. Both arms should be bent, with the left arm bent at the elbow and placed sideways on the chest. The left hand should be upturned, with the five fingers extended, and a seven-jeweled scripture box should be painted in the palm, containing the twelve divisions of scriptures, which is the Prajna Paramita (Perfection of Wisdom) collection. The right hand should be hanging down over the right knee, with the five fingers extended, which is the Bodhisattva's gesture of fearlessness (Abhaya Mudra). The Bodhisattva should be wearing brocade silk, embroidered with a '𧛾襠', and below the waist, he should be wearing a 'morning glow' skirt, with yellow floral undergarments painted on it. Heavenly robes should be draped over both arms, crossing under the armpits, with both ends pointing upwards, slightly curved, like a flying posture. Both wrists should be adorned with bracelets.
To the right of the Bodhisattva, place Brahma (梵摩天, the chief deity of Brahmanism), with a white body, jeweled earrings, and a seven-jeweled necklace. He should be standing on a carpet (𣰽毹). His right arm should be bent towards the shoulder, holding a white whisk, and his left arm should be extended, holding a water flask. Below the waist, he should be wearing a 'morning glow' skirt, adorned with brocade silk. Brahma should be wearing a purple kasaya (袈裟, monastic robe), with a floral crown emitting a winnowing fan-shaped light, and bracelets on his wrists and ankles.
To the left of the Bodhisattva, place Indra (帝釋天, a protector deity in Buddhism), with a white body, jeweled earrings, and a seven-jeweled necklace. He should be standing on a carpet. His right arm should be bent towards the shoulder, holding a white whisk, and his left arm should be bent, with the elbow pointing to the left, and the palm facing upwards towards the abdomen, holding a vajra (跋折羅, thunderbolt scepter) upright in the palm, with the head of the vajra facing outwards.
之。火焰圍繞跋折羅身其帝釋像。從腰以下著朝霞裙。以羅綺錦繡嚴飾衣服。天衣籠絡。頭戴花冠作簸箕光。其手腳腕皆著寶釧。菩薩光上兩廂。皆畫作一須陀會天。而散雜花及赍瓔珞而為供養。其像座下。畫作香爐供養之具。其供養具左右兩廂。各畫布置八神王像。其神王色。青黃赤白各為一色。面作威怒。一一神王各著五色金銀細甲。各執器仗。威嚴而立五色石上。次下右廂畫咒師像。胡跪而坐。兩手捧持香爐供養。面仰向上。如似瞻仰菩薩尊顏。畫其像已。當立道場懸繒幡蓋。雜寶鈴珮種種嚴飾。香泥塗地而作水壇。縱廣四肘。迎將菩薩安置壇上。像面向西咒師面向東。日日香湯洗浴潔凈。著新凈衣入于道場。護身結界作法誦咒。種種供養般若波羅蜜多。誦咒可滿十萬遍。時時別懺悔滅身上過去一切罪障。於後誦咒。作法用時種種得驗 畫像法竟。
次說印法。
般若身印第一
二手合腕。掌中相開。即用二手頭指中指無名指。頭曲相拄。其二小指二大指。各直豎磔開。
般若來印第二
準前身印。唯改以二大指。稍稍相近。齊屈向下。即是名菩薩來印。
般若去印第三
若欲送菩薩去。準前來印。唯改所屈二大指。稍磔開。乃至於極。即是送菩薩去印。
【現代漢語翻譯】 現代漢語譯本： 火焰圍繞著跋折羅（Vajra，金剛）身，其帝釋（Indra，佛教的護法神）像，從腰部以下穿著朝霞色的裙子，用羅綺錦繡等華麗的絲織品裝飾衣服，披著天衣，頭上戴著花冠，光芒如同簸箕一般。他的手腳腕都戴著寶釧（手鐲、臂釧）。菩薩的光芒上方兩側，都畫著一須陀洹天（Srotapanna，預流果），散著雜花，拿著瓔珞來供養。佛像的座下，畫著香爐和供養的器具。供養器具的左右兩側，各畫著佈置好的八神王像。神王的顏色，青、黃、赤、白各為一種顏色，面容威猛憤怒。每一位神王都穿著五色金銀細甲，各自拿著兵器，威嚴地站在五色石頭上。再往下右側畫咒師像，胡跪而坐，兩手捧著香爐供養，面容仰向上方，好像瞻仰菩薩的尊顏。畫像完成後，應當設立道場，懸掛繒幡和寶蓋，用各種雜寶鈴鐺和玉珮等裝飾，用香泥塗地，製作縱橫四肘的水壇。迎接菩薩，安置在壇上，佛像面向西，咒師面向東。每日用香湯洗浴，保持潔凈，穿著新的乾淨衣服進入道場，護身結界，作法誦咒，用種種供品供養般若波羅蜜多（Prajnaparamita，智慧到彼岸）。誦咒可以滿十萬遍。時時特別懺悔，滅除身上過去的一切罪障。之後誦咒，作法用時，種種都能應驗。畫像的方法結束。
接下來講述印法。
般若身印第一
兩手合腕，掌心相對打開。然後用兩手的食指、中指、無名指，指頭彎曲相抵。兩個小指和兩個大指，各自直立並張開。
般若來印第二
按照前面的身印，只是改變兩個大指，稍微靠近，一起彎曲向下，這就是菩薩來印。
般若去印第三
如果想要送菩薩離開，按照前面的來印，只是改變彎曲的兩個大指，稍微張開，乃至於張開到最大限度，這就是送菩薩離開的印。
【English Translation】 English version: Flames surround the body of Vajra (diamond scepter), and the image of Indra (lord of the gods), from the waist down, wears a skirt of dawn colors, adorned with gorgeous silk fabrics such as brocade and embroidery. He is draped in celestial robes, and wears a flower crown on his head, with a radiance like a winnowing fan. His wrists and ankles are adorned with jeweled bracelets. On both sides above the Bodhisattva's light, are painted Srotapannas (stream-enterers), scattering various flowers and offering necklaces. Below the image's seat, a censer and offering implements are depicted. On the left and right sides of the offering implements, eight arranged images of divine kings are painted. The colors of the divine kings are blue, yellow, red, and white, each a different color, with fierce and angry faces. Each divine king wears five-colored gold and silver fine armor, and each holds weapons, standing majestically on five-colored stones. Further down on the right side, an image of a mantra master is painted, kneeling and sitting, holding a censer in both hands for offering, with his face looking upwards, as if gazing at the Bodhisattva's venerable face. After the image is painted, a mandala should be established, with hanging banners and canopies, decorated with various jeweled bells and jade pendants. The ground should be smeared with fragrant mud to create a water altar, four cubits in length and width. The Bodhisattva should be welcomed and placed on the altar, with the image facing west and the mantra master facing east. Daily, the image should be bathed with fragrant water to keep it clean, and one should enter the mandala wearing new, clean clothes, protecting oneself with boundaries, performing rituals, chanting mantras, and making various offerings to Prajnaparamita (perfection of wisdom). The mantra chanting can be completed for one hundred thousand times. One should constantly repent and extinguish all past sins on the body. Afterwards, when chanting mantras and performing rituals, various results will be verified. This concludes the method of painting the image.
Next, the mudra methods will be explained.
First Mudra of the Prajna Body
Join the wrists of both hands, with the palms open facing each other. Then, bend the tips of the index, middle, and ring fingers of both hands to touch each other. The two little fingers and two thumbs should each be upright and spread apart.
Second Mudra of the Prajna's Arrival
According to the previous body mudra, only change the two thumbs, bringing them slightly closer together and bending them downwards together. This is called the mudra of the Bodhisattva's arrival.
Third Mudra of the Prajna's Departure
If you want to send the Bodhisattva away, according to the previous arrival mudra, only change the bent two thumbs, spreading them slightly apart, even to the maximum extent. This is the mudra of sending the Bodhisattva away.
般若心印第四
準前唯改。以右手大指。捻著頭指。即是般若心印。
般若大心印第五
準前唯改以左大指屈向下。即是般若大心印。
般若頭印第六
準前唯改。齊豎二大指。離頭指一分許。即是般若頭印。
般若縛魔印第七
準前唯改。用二大指各捻頭指。即是縛魔印。若用護身。一切魔鬼不得惱亂。是等七印。于菩薩前不解手成。誦后大心咒。除人身中三業惡障。兼禪定用。
般若伏魔印第八
結加趺坐。先舒右手五指于右膝上仰著。即舒左手五指仰之。以小指側橫著于臍下。即名伏魔印。
般若奢摩他印第九
先舒左手五指于臍下。即用右手四指作拳。於左手掌中仰著。以二大指直豎相合頭。是二印是般若奢摩他印。欲入奢摩他伏魔用之。
般若奢摩他四禪印第十
先仰右手舒五指于右膝上。即豎左手四指。屈大指于掌中。即屈肘豎臂。合掌向背。此掌中有一切佛法般若之藏。即是奢摩他四禪印。
般若懺悔印第十一
先豎右手四指。側掌向前。屈于大指在掌中。即以左手大指。于右掌中。與右大指相鉤。又以左四指。掘右手掌背。即是懺悔印。若有行者。日日作此印法並誦咒者。能除一切四重五逆恒河沙等
【現代漢語翻譯】 現代漢語譯本 般若心印第四
依照前面的方法，唯一改變的是用右手大拇指捻著食指，這就是般若心印。 般若大心印第五
依照前面的方法，唯一改變的是將左手大拇指向下彎曲，這就是般若大心印。 般若頭印第六
依照前面的方法，唯一改變的是並排豎起兩個大拇指，與食指相離約一分，這就是般若頭印。 般若縛魔印第七
依照前面的方法，唯一改變的是用兩個大拇指各自捻著食指，這就是縛魔印。如果用來護身，一切魔鬼都不能侵擾。以上這些印，要在菩薩像前不解手完成，誦唸后大心咒，可以去除人身中的三業惡障，也可以用於禪定。 般若伏魔印第八
結跏趺坐，先伸開右手五指，仰放在右膝上。然後伸開左手五指，也仰放著，用小指側面橫放在肚臍下，這就叫做伏魔印。 般若奢摩他印第九
先伸開左手五指放在肚臍下，然後用右手四指握拳，仰放在左手掌中，兩個大拇指直立併合在一起，這兩個印就是般若奢摩他印。想要進入奢摩他狀態時，可以用此印來降伏魔障。 般若奢摩他四禪印第十
先仰放右手，伸開五指在右膝上，然後豎起左手四指，彎曲大拇指在掌中，再彎曲手肘豎起手臂，雙手合掌手心相對。此掌中有一切佛法般若的寶藏，這就是奢摩他四禪印。 般若懺悔印第十一
先豎起右手四指，側掌向前，彎曲大拇指在掌中，然後用左手大拇指在右掌中，與右大拇指相互鉤住，再用左手四指抵住右手掌背，這就是懺悔印。如果修行者，每天做這個手印並誦咒，能夠消除一切四重五逆如同恒河沙數般的罪業。
【English Translation】 English version Prajna Heart Seal Fourth
Following the previous method, the only change is to use the right thumb to press against the index finger. This is the Prajna Heart Seal. Prajna Great Heart Seal Fifth
Following the previous method, the only change is to bend the left thumb downwards. This is the Prajna Great Heart Seal. Prajna Head Seal Sixth
Following the previous method, the only change is to raise the two thumbs side by side, separated from the index fingers by about one 'fen' (approximately 1/3 of a centimeter). This is the Prajna Head Seal. Prajna Binding Demon Seal Seventh
Following the previous method, the only change is to use each thumb to press against the index finger. This is the Binding Demon Seal. If used for self-protection, all demons will not be able to disturb you. These seven seals should be completed in front of a Bodhisattva image without releasing the hand seals. Reciting the Great Heart Mantra afterwards can remove the evil obstacles of the three karmas in the human body and can also be used for meditation. Prajna Subduing Demon Seal Eighth
Sit in the full lotus position (結跏趺坐, jie jia fu zuo). First, extend the five fingers of the right hand and place them face up on the right knee. Then, extend the five fingers of the left hand and also place them face up. Place the side of the little finger horizontally below the navel. This is called the Subduing Demon Seal. Prajna Samatha Seal Ninth
First, extend the five fingers of the left hand below the navel. Then, make a fist with the four fingers of the right hand and place it face up in the palm of the left hand. The two thumbs should be upright and joined together at the tips. These two seals are the Prajna Samatha Seal. If you want to enter Samatha, use this seal to subdue demons. Prajna Samatha Four Dhyana Seal Tenth
First, place the right hand face up, extending the five fingers on the right knee. Then, raise the four fingers of the left hand, bend the thumb in the palm, then bend the elbow and raise the arm, joining the palms together facing each other. Within this palm is the treasure of all Buddha-dharma Prajna. This is the Samatha Four Dhyana Seal. Prajna Repentance Seal Eleventh
First, raise the four fingers of the right hand, with the palm facing forward, bend the thumb into the palm. Then, use the thumb of the left hand in the palm of the right hand, hooking it with the right thumb. Then, use the four fingers of the left hand to press against the back of the right palm. This is the Repentance Seal. If a practitioner performs this hand seal daily and recites the mantra, they can eliminate all the four grave offenses (四重, si chong), five rebellious acts (五逆, wu ni) and sins as numerous as the sands of the Ganges River.
罪。皆悉消滅。十方凈土隨意往生。近於阿耨多羅三藐三菩提。
般若無盡藏印咒第十二(一名般若眼又名金剛般若心又名般若根本)
以二大指各捻二小指甲上。平屈二小指。下節中節相背博之。二中指二無名指各相背博。直豎向上。各屈二頭指相背。令平中節。背相著。與二小指相稱令手。如高座上安置經藏。當心著之。當誦咒時。專想繫念。一切經藏皆從印出悉入心中。
般若無盡藏陀羅尼咒曰。
那(上)謨(上)婆伽筏帝(一)缽啰(二合上)若(若冶反)波啰弭(上)多(上)曳(二)唵(三)唎伊(伊棄反起音二合下同四)地伊(二合)(五)室唎(上音二合)(六)輸嚧(二合)陀(七)毗社曳(八)莎訶(九)
佛言此陀羅尼印有四種名。一名般若無盡藏。二名般若眼。三名般若根本。四名金剛般若心。此陀羅尼印有大功德。若能至心如法受持。隨誦一遍出生一萬八千修多羅藏。又彼一一修多羅藏中。各各出生二萬五千修多羅藏。又彼一一修多羅中。出生百萬修多羅藏。又彼一一修多羅中。出生無量百千萬億那由他阿僧祇修多羅藏。如是乃至展轉。出生無量無盡修多羅藏。所出經題名句義味。各各不同而不重出。如是念念出生無盡。是故名為無盡藏陀羅尼印。此陀
【現代漢語翻譯】 現代漢語譯本： 罪業都完全消滅，可以隨意往生十方凈土，接近於阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。
般若無盡藏印咒第十二（一名般若眼，又名金剛般若心，又名般若根本）
用兩個大拇指各自按在兩個小指的指甲上，平屈兩個小指，下節和中節背靠背地貼在一起。兩個中指和兩個無名指也各自背靠背地貼在一起，直豎向上。各自彎曲兩個食指，使背部相對，讓平的中節背靠著，與兩個小指相稱，使手的形狀像高座上安置經藏。放在心口處。當誦咒時，專心想念，一切經藏都從手印中出來，全部進入心中。
般若無盡藏陀羅尼咒說：
那(上)謨(上)婆伽筏帝(一)缽啰(二合上)若(若冶反)波啰弭(上)多(上)曳(二)唵(三)唎伊(伊棄反起音二合下同四)地伊(二合)(五)室唎(上音二合)(六)輸嚧(二合)陀(七)毗社曳(八)莎訶(九)
佛說：『這個陀羅尼印有四種名稱：一名般若無盡藏，二名般若眼，三名般若根本，四名金剛般若心。這個陀羅尼印有很大的功德。如果能夠至誠如法地受持，每誦一遍就能出生一萬八千修多羅藏（Sutra-藏，經藏）。而且每一個修多羅藏中，各自出生二萬五千修多羅藏。而且每一個修多羅中，出生百萬修多羅藏。而且每一個修多羅中，出生無量百千萬億那由他阿僧祇修多羅藏（Nayuta-Asankhya-Sutra-藏，無數經藏）。像這樣乃至輾轉，出生無量無盡的修多羅藏。所出的經題、名句、義理、味道，各自不同而不重複出現。像這樣唸唸出生無盡，所以名為無盡藏陀羅尼印。』這個陀
【English Translation】 English version: All sins will be completely eradicated, and one can be reborn in any of the pure lands in the ten directions at will, drawing near to Anuttara-samyak-sambodhi (無上正等正覺, unsurpassed perfect enlightenment).
The Twelfth Mudra and Mantra of the Prajna Inexhaustible Treasury (also known as the Prajna Eye, also known as the Vajra Prajna Heart, also known as the Prajna Root).
Use the two thumbs to press on the nails of the two little fingers respectively. Bend the two little fingers flat, with the lower and middle sections touching back to back. The two middle fingers and two ring fingers also touch back to back, standing straight upwards. Bend the two index fingers so that their backs face each other, with the flat middle sections touching back to back, corresponding to the two little fingers, making the hand like a scripture repository placed on a high seat. Place it at the heart. When chanting the mantra, concentrate and focus your mind, imagining that all the scripture repositories emerge from the mudra and enter your heart completely.
The Dharani Mantra of the Prajna Inexhaustible Treasury says:
Na(up) mo(up) Bhagavati (1) Pra(two-fold up) jna(Ruo Ye reverse) Para mi(up) ta(up) ye (2) Om (3) Li Yi (Yi Qi reverse, starting sound, two-fold, same below 4) Di Yi (two-fold) (5) Shi Li (up sound, two-fold) (6) Shu Lu (two-fold) Tuo (7) Pi She Ye (8) Svaha (9)
The Buddha said: 'This Dharani Mudra has four names: first, Prajna Inexhaustible Treasury; second, Prajna Eye; third, Prajna Root; fourth, Vajra Prajna Heart. This Dharani Mudra has great merit. If one can sincerely and lawfully receive and uphold it, each recitation will give birth to eighteen thousand Sutra-藏 (Sutra-pitaka, scripture repositories). Moreover, within each of these Sutra-藏, twenty-five thousand Sutra-藏 are born. Moreover, within each Sutra, one million Sutra-藏 are born. Moreover, within each Sutra, countless hundreds of thousands of millions of Nayuta Asankhya Sutra-藏 (Nayuta-Asankhya-Sutra-pitaka, countless scripture repositories) are born. Thus, even to the point of successive transformations, countless inexhaustible Sutra-藏 are born. The titles, phrases, meanings, and flavors of the scriptures that emerge are each different and do not repeat. Thus, thought after thought, inexhaustible births occur, therefore it is called the Inexhaustible Treasury Dharani Mudra.' This
羅尼印。即是十方三世諸佛宗祖。亦是十方三世諸佛無盡法藏。一切般若波羅蜜母。過現未來諸佛菩薩。常所供養恭敬讚歎。若善男子善女人等。以至誠心。書寫讀誦如說修行。是人所有百千萬億恒河沙劫生死重罪。于須臾頃悉滅無餘。此陀羅尼印所有功德。我若住于百千萬億阿僧祇劫。嘆猶不盡。何況餘人嘆之能盡。若欲修行般若波羅蜜者。一食齋戒香湯沐浴。著新凈衣入于道場。要當先誦此陀羅尼。並作此印。滿百萬遍。然後修行余般若法。決定成就。是故名為般若根本。此陀羅尼印。悉能照了一切般若波羅蜜法。故名般若波羅蜜眼。此陀羅尼印。悉能摧滅一切障礙。悉能住持一切諸佛菩薩功德。故名金剛般若心也(是一印咒筏𠼝耶思繩伽法師譯)。
般若使者印第十三(先用般若護身次用軍茶利法護身)
先仰二手。即以二無名指相鉤。其二中指及二小指。各向掌中屈之。二頭指各豎頭相拄。二大指亦直豎。附頭指側。捻頭指中節。二大指來去。用治一切病。
大般若波羅蜜多陀羅尼第十四
咒曰。
那(上)謨(上)婆伽婆(去)帝(一)摩訶波啰(上二合)若(若冶反下同)波啰彌多(去)曳(二)薄訖底(二合)伐蹉啰(二合)曳(三)阿波唎(二合)彌多瞿拏曳(四)
【現代漢語翻譯】 現代漢語譯本： 羅尼印（Dharani-mudra）。它就是十方三世諸佛的宗祖，也是十方三世諸佛無盡的法藏，是一切般若波羅蜜（Prajna Paramita，智慧到彼岸）之母。過去、現在、未來的一切諸佛菩薩，都經常供養、恭敬、讚歎它。如果善男子、善女人等，以至誠之心，書寫、讀誦、如所說般修行，這個人所有百千萬億恒河沙劫的生死重罪，在極短的時間內全部消滅無餘。此陀羅尼印所有的功德，我即使住于百千萬億阿僧祇劫（Asankhya-kalpa，無數劫），讚歎也無法窮盡，何況其他人能夠讚歎窮盡呢？如果想要修行般若波羅蜜，應當一食齋戒，用香湯沐浴，穿上新的乾淨衣服，進入道場。一定要先誦此陀羅尼，並結此印，滿一百萬遍，然後修行其他的般若法，必定能夠成就。因此名為般若根本。此陀羅尼印，完全能夠照了一切般若波羅蜜法，所以名為般若波羅蜜眼。此陀羅尼印，完全能夠摧滅一切障礙，完全能夠住持一切諸佛菩薩的功德，所以名為金剛般若心。（這是一印咒筏𠼝耶思繩伽法師翻譯）。
般若使者印第十三（先用般若護身，再用軍茶利法護身）
先仰二手，然後用兩個無名指互相勾住，兩個中指和兩個小指，各自向掌心中彎曲。兩個頭指各自豎起，指頭互相抵住。兩個大指也直豎，附在頭指側面，捻住頭指的中節。兩個大指來回移動，用來治療一切疾病。
大般若波羅蜜多陀羅尼第十四
咒語： 那(上)謨(上)婆伽婆(去)帝(一)摩訶波啰(上二合)若(若冶反下同)波啰彌多(去)曳(二)薄訖底(二合)伐蹉啰(二合)曳(三)阿波唎(二合)彌多瞿拏曳(四)
【English Translation】 English version: This is the Dharani-mudra. It is the ancestral origin of all Buddhas in the ten directions and three times, and also the inexhaustible Dharma treasury of all Buddhas in the ten directions and three times. It is the mother of all Prajna Paramita (Perfection of Wisdom). All Buddhas and Bodhisattvas of the past, present, and future constantly offer, revere, and praise it. If good men and good women, with utmost sincerity, write, recite, and practice as instructed, all the heavy sins of birth and death accumulated over hundreds of thousands of millions of Ganges-sand kalpas (aeons) will be completely extinguished in an instant. The merits of this Dharani-mudra are such that even if I were to dwell for hundreds of thousands of millions of Asankhya-kalpas (innumerable aeons), I could not exhaust its praise. How could others possibly exhaust it? If one wishes to practice Prajna Paramita, one should observe a vegetarian diet with one meal a day, bathe with fragrant water, put on new and clean clothes, and enter the Mandala (sacred space). One must first recite this Dharani and form this mudra one million times, and then practice other Prajna methods, and one will definitely achieve success. Therefore, it is called the root of Prajna. This Dharani-mudra can completely illuminate all Prajna Paramita methods, so it is called the eye of Prajna Paramita. This Dharani-mudra can completely destroy all obstacles and completely uphold the merits of all Buddhas and Bodhisattvas, so it is called the Vajra (diamond) Prajna heart. (Translated by the Tripitaka Master Yijing).
Prajna Messenger Mudra Thirteenth (First use the Prajna protection, then use the Kundali method for protection)
First, raise both hands upwards. Then, interlock the two ring fingers. Bend the two middle fingers and two little fingers towards the palms. Raise the two index fingers and touch their tips together. Also raise the two thumbs straight, attaching them to the sides of the index fingers, pinching the middle joints of the index fingers. Move the two thumbs back and forth to cure all diseases.
Great Prajna Paramita Dharani Fourteenth
Mantra: Na(up) mo(up) Bhagawate(go) Di(one) Maha Pra(up two combined) jna(jna ya reverse, same below) Para Mitaye(two) Bhakti(two combined) Vatsaraye(two combined)(three) Apari(two combined) Mita Gunaye(four)
薩婆怛他揭多(五)波唎布自多(去音)曳(六)薩婆怛他揭多(七)努若多努若多(八)毗若多(上)曳(九)跢侄他(十)波啰(上二合)若波啰(上二合)若(十一)摩訶波啰(上二合)若(十二)波啰(上二合)若婆娑揭唎(上)(十三)婆啰(上二合)若嚧迦揭唎(上)(十四)安馱迦(去)啰(十五)毗馱么尼(十六)徙提蘇徙提(十七)徙殿睹縵(十八)婆伽婆(去)底(十九)薩防(去)伽孫怛唎(二十)婆枳底(二合)伐蹉哩(二合)(二十一)婆啰(二合)娑哩跢訶(上)悉羝(二合)(二十二)三摩莎婆羯哩(二合)(二十三)勃地勃地。冒馱耶冒馱耶(二十四)悉地悉地(地野反上同)(二十五)劍婆劍婆(二十六)迦羅迦羅(二十七)者羅者羅(二十八)頞婆頞婆(二十九)阿揭車阿揭車(三十)婆伽婆(去)帝(三十一)摩毗㘕(去)婆(三十二)莎訶(三十三)
是大神咒。于大般若經中。佛重於他化自在天說。所有一切十方諸佛。等同贊成。是故名為大般若咒。是咒功力不可思議。亦能救拔生死大苦。如是神咒。過現未來諸佛共說。同共護念。能誦持者。一切障滅。隨心所愿無不成辦。疾證無上正等菩提。
般若波羅蜜多聰明陀羅尼第十五(一名小般若波羅蜜多神咒一
【現代漢語翻譯】 現代漢語譯本 薩婆怛他揭多(Sarva-tathāgata，一切如來)波唎布自多(Paripūrita，圓滿)曳(ye，語氣詞)(六)薩婆怛他揭多(Sarva-tathāgata，一切如來)努若多努若多(Anujñāta-anujñāta，允許，許可)(八)毗若多(Vijñāta，了知)曳(ye，語氣詞)(九)跢侄他(Tadyathā，即說咒曰)(十)波啰(Prajñā，智慧)若波啰(Prajñā，智慧)若(十一)摩訶波啰(Mahā-prajñā，大智慧)若(十二)波啰(Prajñā，智慧)若婆娑揭唎(Bhāsakari，照耀者)(十三)波啰(Prajñā，智慧)若嚧迦揭唎(Lokakari，世間的創造者)(十四)安馱迦(Andhakāra，黑暗)啰(ra，去除)(十五)毗馱么尼(Vidhamani，摧毀)(十六)徙提蘇徙提(Siddhi-susiddhi，成就，極成就)(十七)徙殿睹縵(Siddhyantu-mām，成就我)(十八)婆伽婆(Bhagavati，世尊)底(ti，語氣詞)(十九)薩防(Sarvam，一切)伽孫怛唎(Karma-sūtrī，業線)(二十)婆枳底(Prakrti，自性)伐蹉哩(Vatsali，慈愛的)(二十一)婆啰(Bhara，承擔)娑哩跢訶(Sarita-ha，河流)(二十二)悉羝(Siddhi，成就)(二十三)三摩莎婆羯哩(Samāśvāsa-kari，安慰者)(二十三)勃地勃地(Buddhi-buddhi，覺悟，覺悟)。冒馱耶冒馱耶(Bodhaya-bodhaya，使覺悟，使覺悟)(二十四)悉地悉地(Siddhi-siddhi，成就，成就)(二十五)劍婆劍婆(Kampa-kampa，震動，震動)(二十六)迦羅迦羅(Kara-kara，做，做)(二十七)者羅者羅(Cara-cara，行走，行走)(二十八)頞婆頞婆(Arbha-arbha，小，小)(二十九)阿揭車阿揭車(Āgaccha-āgaccha，來，來)(三十)婆伽婆(Bhagavati，世尊)帝(ti，語氣詞)(三十一)摩毗㘕(Mā vilamba，勿延遲)婆(va，語氣詞)(三十二)莎訶(Svāhā，成就)(三十三) 這是大神咒。于《大般若經》中，佛陀再次於他化自在天宣說。所有一切十方諸佛，都同樣贊成。因此名為《大般若咒》。此咒功力不可思議，亦能救拔生死大苦。如此神咒，過去、現在、未來諸佛共同宣說，共同護念。能誦持者，一切障礙消滅，隨心所愿無不成辦，迅速證得無上正等菩提。 《般若波羅蜜多聰明陀羅尼》第十五（一名《小般若波羅蜜多神咒》） English version Sarva-tathāgata (All Tathagatas) paripūrita (fulfilled) ye (particle) (6) Sarva-tathāgata (All Tathagatas) anujñāta-anujñāta (permitted, allowed) (8) Vijñāta (known) ye (particle) (9) Tadyathā (Thus it is) (10) Prajñā (Wisdom) prajñā (Wisdom) (11) Mahā-prajñā (Great Wisdom) (12) Prajñā (Wisdom) bhāsakari (illuminating) (13) Prajñā (Wisdom) lokakari (world-maker) (14) Andhakāra (darkness) ra (remove) (15) Vidhamani (destroying) (16) Siddhi-susiddhi (accomplishment, very accomplished) (17) Siddhyantu-mām (accomplish me) (18) Bhagavati (Blessed One) ti (particle) (19) Sarvam (all) karma-sūtrī (karma thread) (20) Prakrti (nature) vatsali (loving) (21) Bhara (burden) sarita-ha (river) (22) Siddhi (accomplishment) (23) Samāśvāsa-kari (comforter) (23) Buddhi-buddhi (awakening, awakening). Bodhaya-bodhaya (awaken, awaken) (24) Siddhi-siddhi (accomplishment, accomplishment) (25) Kampa-kampa (shake, shake) (26) Kara-kara (do, do) (27) Cara-cara (walk, walk) (28) Arbha-arbha (small, small) (29) Āgaccha-āgaccha (come, come) (30) Bhagavati (Blessed One) ti (particle) (31) Mā vilamba (do not delay) va (particle) (32) Svāhā (hail!) (33) This is a great divine mantra. In the Mahā-prajñā-pāramitā Sūtra, the Buddha spoke it again in the Paranirmita-vaśavartin heaven. All Buddhas of the ten directions equally approve of it. Therefore, it is called the 'Great Prajñā Mantra'. The power of this mantra is inconceivable, and it can also save beings from the great suffering of birth and death. Such a divine mantra is spoken and protected by all Buddhas of the past, present, and future. Those who recite and uphold it will have all obstacles eliminated, and all their wishes will be fulfilled without fail, and they will quickly attain Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment). The Fifteenth Prajñā-pāramitā Intelligent Dhāraṇī (also known as the Small Prajñā-pāramitā Divine Mantra)
【English Translation】 English version Sarva-tathāgata (All Tathagatas) paripūrita (fulfilled) ye (particle) (6) Sarva-tathāgata (All Tathagatas) anujñāta-anujñāta (permitted, allowed) (8) Vijñāta (known) ye (particle) (9) Tadyathā (Thus it is) (10) Prajñā (Wisdom) prajñā (Wisdom) (11) Mahā-prajñā (Great Wisdom) (12) Prajñā (Wisdom) bhāsakari (illuminating) (13) Prajñā (Wisdom) lokakari (world-maker) (14) Andhakāra (darkness) ra (remove) (15) Vidhamani (destroying) (16) Siddhi-susiddhi (accomplishment, very accomplished) (17) Siddhyantu-mām (accomplish me) (18) Bhagavati (Blessed One) ti (particle) (19) Sarvam (all) karma-sūtrī (karma thread) (20) Prakrti (nature) vatsali (loving) (21) Bhara (burden) sarita-ha (river) (22) Siddhi (accomplishment) (23) Samāśvāsa-kari (comforter) (23) Buddhi-buddhi (awakening, awakening). Bodhaya-bodhaya (awaken, awaken) (24) Siddhi-siddhi (accomplishment, accomplishment) (25) Kampa-kampa (shake, shake) (26) Kara-kara (do, do) (27) Cara-cara (walk, walk) (28) Arbha-arbha (small, small) (29) Āgaccha-āgaccha (come, come) (30) Bhagavati (Blessed One) ti (particle) (31) Mā vilamba (do not delay) va (particle) (32) Svāhā (hail!) (33) This is a great divine mantra. In the Mahā-prajñā-pāramitā Sūtra, the Buddha spoke it again in the Paranirmita-vaśavartin heaven. All Buddhas of the ten directions equally approve of it. Therefore, it is called the 'Great Prajñā Mantra'. The power of this mantra is inconceivable, and it can also save beings from the great suffering of birth and death. Such a divine mantra is spoken and protected by all Buddhas of the past, present, and future. Those who recite and uphold it will have all obstacles eliminated, and all their wishes will be fulfilled without fail, and they will quickly attain Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment). The Fifteenth Prajñā-pāramitā Intelligent Dhāraṇī (also known as the Small Prajñā-pāramitā Divine Mantra)
名十方一切諸佛母咒)
爾時如來複說神咒咒曰。
那(上)謨婆伽皤帝(一)那(上)謨摩訶波羅(上二合)若(若冶反)波啰弭多(去)曳(二)哆侄他(三)摩你達迷(四)僧伽啰(二合上下同)訶(上)達迷(五)阿(上)弩伽啰訶達迷(六)毗目(去)底(二合)達迷(七)娑(上)陀弩伽啰訶達迷(八)裴舍啰(上二合)么拏達迷(九)娑(上)曼多拏跛唎皤啰(上)跢那(上)達迷(十)瞿(上)拏(上)伽啰訶僧伽啰訶達迷(十一)薩婆跢啰(上)弩伽(上)跢達迷(十二)薩婆伽啰(上)跛唎波啰(上二合)拏達迷(十三)徙弭唎(上二合)底阿(上)娑(上)波啰(上二合)慕娑(上)那達迷(十四)莎訶(十五)
佛言如是神咒是諸佛母。能誦持者一切罪滅。常見諸佛得宿命智。速證無上正等菩提。若有男子女人。能誦持此咒。欲求聰明求滅重罪。即得聰明。重罪即滅。佛語至誠無有虛偽。于晨朝時楊枝凈口。凈漱口已。于佛像前恭敬一心。合掌繫念。燒眾名香散諸妙花。至心禮拜胡跪。誦此咒二十一遍。乃至齋時更莫共他交雜言語。至空靜處。一日誦得五百偈經。如是一七二七三七日。無不有驗。除不至心。若欲讀誦一切經典。要當先誦此陀羅尼。即得憶念不忘之力。印
【現代漢語翻譯】 現代漢語譯本： （禮敬十方一切諸佛之母的咒語）
這時，如來佛再次宣說了這個神奇的咒語：
『那謨婆伽皤帝（皈依世尊） 那謨摩訶波羅若波啰弭多曳（皈依偉大的般若波羅蜜多） 哆侄他（即說咒曰） 摩你達迷（智慧的） 僧伽啰訶達迷（攝受的） 阿弩伽啰訶達迷（隨喜的） 毗目底達迷（解脫的） 娑陀弩伽啰訶達迷（常隨喜的） 裴舍啰么拏達迷（種種莊嚴的） 娑曼多拏跛唎皤啰跢那達迷（普遍佈施的） 瞿拏伽啰訶僧伽啰訶達迷（功德攝受的） 薩婆跢啰弩伽跢達迷（救度一切的） 薩婆伽啰跛唎波啰拏達迷（斷除一切障礙的） 徙弭唎底阿娑波啰慕娑那達迷（寂靜無染的） 莎訶（成就）』
佛說：『這個神咒是諸佛之母。能夠誦持它的人，一切罪業都會消滅，常常能見到諸佛，獲得宿命智，迅速證得無上正等菩提。如果有男子女人，能夠誦持這個咒語，想要獲得聰明智慧，想要消除深重的罪業，就能立即獲得聰明智慧，深重罪業也立即消除。』佛的話真實不虛。在早晨，用楊枝凈口，漱口完畢后，在佛像前恭敬一心，合掌專注，焚燒各種名香，散佈各種美妙的花朵，至誠禮拜，胡跪，誦持這個咒語二十一遍，乃至齋戒之時，不要與他人交談雜語，在空曠寂靜之處，一天能誦讀五百偈經。像這樣一七、二七、三七日，沒有不應驗的，除非不至誠。如果想要讀誦一切經典，一定要先誦持這個陀羅尼，就能獲得憶念不忘的力量。 印
【English Translation】 English version: (The Mantra of the Mothers of All Buddhas in the Ten Directions)
At that time, the Tathagata again spoke this divine mantra:
'Namo Bhagavate (Homage to the World-Honored One), Namo Maha Prajna Paramitaye (Homage to the Great Perfection of Wisdom), Tadyatha (Thus it is), Mani Darme (Of wisdom), Sangraha Darme (Of embracing), Anugraha Darme (Of അനുഗ്രഹ), Vimukti Darme (Of liberation), Sadanugraha Darme (Of constant അനുഗ്രഹ), Vaisarmana Darme (Of various adornments), Samanta Nupari Varadana Darme (Of universal giving), Guna Grahana Sangraha Darme (Of embracing merits), Sarva Tara Anugata Darme (Of saving all), Sarva Grahana Pari Parana Darme (Of cutting off all obstacles), Stimiritih Asapara Musana Darme (Of serene purity), Svaha (Accomplished)'.
The Buddha said: 'This divine mantra is the mother of all Buddhas. Those who can recite and uphold it will have all their sins eradicated, will often see the Buddhas, will obtain the wisdom of past lives, and will quickly attain Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment). If there are men and women who can recite and uphold this mantra, desiring to obtain intelligence and wisdom, desiring to eliminate heavy sins, they will immediately obtain intelligence and wisdom, and heavy sins will immediately be eliminated.' The Buddha's words are true and without falsehood. In the morning, use a willow branch to cleanse the mouth, after rinsing the mouth, in front of the Buddha image, with reverence and single-mindedness, join the palms and focus the mind, burn various famous incenses, scatter various wonderful flowers, sincerely prostrate, kneel on one knee, and recite this mantra twenty-one times, and even during the time of fasting, do not engage in mixed and idle talk with others, in a spacious and quiet place, one can recite five hundred verses of scripture in a day. Like this for one seven, two sevens, three sevens of days, there will be no lack of verification, unless one is not sincere. If one wishes to read and recite all the scriptures, one must first recite this dharani, and then one will obtain the power of remembrance and non-forgetfulness. Print
用奢摩他四禪印。
般若大心陀羅尼第十六
咒曰。
跢侄他(一)揭帝揭帝(二)波羅揭帝(三)波啰僧揭帝(四)菩提(五)莎訶(六)
是大心咒。用大心印。作諸壇處一切通用。
般若小心陀羅尼咒曰。
跢侄他(一)揭帝揭帝(二)波啰民(彌忍反)揭帝(三)波啰若(若冶反)他(四)莎訶(五)
用小心印通一切用。
般若心陀羅尼第十七
咒曰。
跢侄他(一)徙弭哩曳(二合)徙弭哩曳(二)室唎(長音)室吒(鳥皆反三)莎訶(四)
用奢摩他印。至心誦者。得不忘力。聞持一切。誦十萬遍乃至百萬。無不有驗。除不至心。
般若聞持不忘陀羅尼第十八
咒曰。
那(上)謨婆伽婆(去)帝(一)婆啰(上)若(若冶反)波羅彌多曳(二)跢侄他(三)室哩(二合)曳(四)室哩(二合)曳(五)室哩(二合)曳(六)室哩(二合)曳細(七)莎訶(八)
又般若小心陀羅尼第十九
咒曰。
跢侄他(一)室唎曳(二)室唎曳(三)室唎(長聲)室吒(鳥皆反四)莎訶(五)
咒師若欲治病者。自作護身竟。于病人邊。作四肘水壇。莊嚴已竟。種種香華。然四十九燈。種種飲
【現代漢語翻譯】 現代漢語譯本： 用奢摩他（止觀，samatha）四禪印。
般若大心陀羅尼第十六
咒曰：
跢侄他(一)揭帝揭帝(二)波羅揭帝(三)波啰僧揭帝(四)菩提(五)莎訶(六)
這是大心咒。用大心印。在各種壇場處都可通用。
般若小心陀羅尼咒曰：
跢侄他(一)揭帝揭帝(二)波啰民(彌忍反)(三)揭帝(三)波啰若(若冶反)(四)他(四)莎訶(五)
用小心印，一切情況通用。
般若心陀羅尼第十七
咒曰：
跢侄他(一)徙弭哩曳(二合)(二)徙弭哩曳(二)(二)室唎(長音)(三)室吒(鳥皆反)(三)莎訶(四)
用奢摩他（止觀，samatha）印。至誠誦唸者，可得不忘之力，聽聞受持一切。誦十萬遍乃至百萬遍，沒有不靈驗的，除非不至誠。
般若聞持不忘陀羅尼第十八
咒曰：
那(上)謨婆伽婆(去)帝(一)婆啰(上)若(若冶反)波羅彌多曳(二)跢侄他(三)室哩(二合)曳(四)室哩(二合)曳(五)室哩(二合)曳(六)室哩(二合)曳細(七)莎訶(八)
又般若小心陀羅尼第十九
咒曰：
跢侄他(一)室唎曳(二)室唎曳(三)室唎(長聲)室吒(鳥皆反)(四)莎訶(五)
咒師若想治病，先作護身，然後在病人旁邊，做一個四肘的水壇，莊嚴完畢，用各種香花，點燃四十九盞燈，各種飲
【English Translation】 English version: Use the Samatha (calm abiding) four dhyana mudra.
Prajna Great Heart Dharani Sixteenth
The mantra says:
Tadyatha (1) Gate Gate (2) Para Gate (3) Para Sam Gate (4) Bodhi (5) Svaha (6)
This is the Great Heart Mantra. Use the Great Heart Mudra. It is universally applicable in all altar places.
Prajna Small Heart Dharani Mantra says:
Tadyatha (1) Gate Gate (2) Para Min (3) Gate (3) Para Jna (4) Ta (4) Svaha (5)
Use the Small Heart Mudra for all purposes.
Prajna Heart Dharani Seventeenth
The mantra says:
Tadyatha (1) Strimiriye (2) Strimiriye (2) Shri (long sound) (3) Shta (3) Svaha (4)
Use the Samatha (calm abiding) mudra. Those who recite it with utmost sincerity will gain the power of non-forgetfulness, and be able to hear and retain everything. Recite it ten thousand times, even up to a million times, and there will be no lack of verification, except for those who are not sincere.
Prajna Hearing and Retaining Non-forgetting Dharani Eighteenth
The mantra says:
Namo Bhagavate (1) Prajna Paramitaye (2) Tadyatha (3) Shriye (4) Shriye (5) Shriye (6) Shriye Se (7) Svaha (8)
Also, Prajna Small Heart Dharani Nineteenth
The mantra says:
Tadyatha (1) Shriye (2) Shriye (3) Shri (long sound) Shta (4) Svaha (5)
If the mantra master wishes to cure illness, after performing self-protection, create a four-cubit water altar beside the patient. After the adornment is complete, use various incense and flowers, light forty-nine lamps, and various drinks.
食佈置畢已。手執香爐燒香右繞。供養十方諸佛菩薩金剛諸天。及鬼神等竟。于壇中心放著香爐。於好凈處結加趺坐。正面向東。向北亦得。次燒酥蜜胡麻稻穀華香。供養已次作般若身印。誦前大咒二十一遍。心作空觀。謂一切法無相。然後出自口氣。射病人身上。若一七遍或二十一遍即差。若一度作此法不差者。日三時作之即差。其壇所用飲食餅果。日別替換更作新者。供養殘食。咒師及病人皆不得吃。吃者咒力無驗。若作此法者。一切羅剎諸鬼神等。歡喜放病人差。其所餘殘食。將與貧窮者最為第一。不被一切鬼神得便。持咒行者好記不忘。
般若壇法
縱廣四肘以五色作。從內次第。著白黃青赤黑之色。一切壇法例皆如是。其壇中心安釋迦牟尼佛華座。座上安像。其座東面復安華座。座上安般若波羅蜜身。左手把經。其壇北方復安華座。座上安大梵天。左手把君遲(唐云胡瓶水罐)南方安華座。座上安帝釋天。右手把跋折羅。中心著一香爐水罐。四角各一香爐水罐。五枚水罐內。各盛凈水五穀七寶。並以柏葉梨枝塞口。于上各以生絹三尺而系束之。種種果食及上好果一十二盤。燈十六盞。咒師當西門坐。正面向東。咒師東南著一火爐。咒師前著種種香華酥蜜胡麻並稻穀等華諸飲食等具三五盤。擬燒
【現代漢語翻譯】 現代漢語譯本 食物佈置完畢后，手持香爐燒香，向右繞行，供養十方諸佛（all Buddhas）、菩薩（Bodhisattvas）、金剛（Vajras）、諸天（Devas），以及鬼神等。完畢后，將香爐放置於壇的中心，在乾淨的地方結跏趺坐，正面朝東，朝北也可以。接著燒酥油、蜂蜜、胡麻、稻穀、鮮花和香，供養完畢后，接著結般若身印，誦唸之前的大咒二十一遍，心中作空觀，認為一切法皆無自性。然後呼出氣息，射向病人身上，如果唸誦一七遍或二十一遍，病就會痊癒。如果一次做這個方法沒有效果，就一天做三次，病就會痊癒。壇上所用的飲食餅果，每天都要更換新的。供養后剩餘的食物，咒師和病人都不能吃，吃了咒力就會失效。如果做這個方法，一切羅剎（Rakshasa，惡鬼）和諸鬼神等，都會歡喜地放病人痊癒。剩餘的食物，給予貧窮的人是最好的，這樣就不會被一切鬼神得便。持咒修行的人要好好記住，不要忘記。 般若壇法 壇的縱橫都是四肘，用五種顏色製作。從內到外依次是白色、黃色、青色、紅色、黑色。一切壇法的例子都是這樣。壇的中心安放釋迦牟尼佛（Sakyamuni Buddha）的華座，座上安放佛像。佛座的東面再安放一個華座，座上安放般若波羅蜜（Prajnaparamita）的身像，左手拿著經書。壇的北方再安放一個華座，座上安放大梵天（Mahabrahma），左手拿著君遲（kundika，唐朝話說是胡瓶水罐）。南方安放華座，座上安放帝釋天（Indra），右手拿著跋折羅（vajra，金剛杵）。中心放置一個香爐和水罐，四個角各放置一個香爐和水罐。五個水罐內，各自盛放乾淨的水、五穀和七寶，並用柏葉和梨枝塞住瓶口，在上面各自用三尺長的生絹繫住。各種果食和上好的水果十二盤，燈十六盞。咒師坐在西門，正面朝東。咒師的東南方放置一個火爐。咒師的前面放置各種香、花、酥油、蜂蜜、胡麻以及稻穀等，還有各種飲食等，準備三到五盤，用來焚燒。
【English Translation】 English version After the food arrangement is complete, hold the incense burner, burn incense, and circumambulate to the right, making offerings to all Buddhas, Bodhisattvas, Vajras, Devas, and ghosts and spirits in the ten directions. After completion, place the incense burner in the center of the mandala, sit cross-legged in a clean place, facing east, or north is also acceptable. Next, burn ghee, honey, sesame, rice, flowers, and incense, and after making offerings, perform the Prajna Body Mudra and recite the great mantra twenty-one times. Contemplate emptiness in your mind, considering that all dharmas are without inherent existence. Then exhale and direct the breath towards the patient's body. If you recite for one set of seven times or twenty-one times, the illness will be cured. If performing this method once does not work, do it three times a day, and the illness will be cured. The food, cakes, and fruits used on the mandala must be replaced with fresh ones every day. The leftover food after the offering must not be eaten by the mantra practitioner or the patient, as eating it will invalidate the power of the mantra. If this method is performed, all Rakshasas (evil spirits) and other ghosts and spirits will happily release the patient to recover. Giving the remaining food to the poor is the best thing to do, so that you will not be taken advantage of by all ghosts and spirits. Those who uphold and practice mantras should remember well and not forget. The Prajna Mandala Method The mandala should be four cubits in length and width, made with five colors. From the inside out, the colors should be white, yellow, blue, red, and black in that order. All mandala methods are generally like this. In the center of the mandala, place a flower seat for Sakyamuni Buddha (the historical Buddha), and place an image on the seat. To the east of the Buddha's seat, place another flower seat, and on the seat, place the image of Prajnaparamita (the Perfection of Wisdom), holding a scripture in her left hand. To the north of the mandala, place another flower seat, and on the seat, place Mahabrahma (the Great Brahma), holding a kundika (water bottle) in his left hand. To the south, place a flower seat, and on the seat, place Indra (the King of Gods), holding a vajra (thunderbolt scepter) in his right hand. In the center, place an incense burner and a water pot, and place an incense burner and a water pot in each of the four corners. Fill each of the five water pots with clean water, five grains, and seven treasures, and seal the mouths with cypress leaves and pear branches. Tie each of them with three feet of raw silk. Arrange various fruits and twelve plates of the finest fruits, and sixteen lamps. The mantra practitioner should sit at the west gate, facing east. Place a stove to the southeast of the mantra practitioner. In front of the mantra practitioner, place various incense, flowers, ghee, honey, sesame, and rice, as well as various foods and drinks, preparing three to five plates for burning.
供養。種種安竟次第奉請。一一各作本印誦真言。一一各作華印承迎。總坐定已作大結界。然後次第下[打-丁+親]施錢。隨力多少任意佈施畢已。次作法事香華供養。次燒酥蜜胡麻等物而為供養。然後持明師手把數珠。誦大心真言一千八遍。誦竟取東北角水罐。安般若像前。胡跪以右手案水罐。又誦大心真言一百八遍竟。于壇西外預作水壇。縱廣二肘。其壇中心作蓮花座。散華供養訖。即將水罐引受法人。出於壇外。到西壇上中花座邊。面向東立。捧水罐住。令受法人于花座上面向東坐。發願口言。普愿一切諸眾生等。悉發無上菩提之心。我今欲求舍摩他及阿耨多羅三藐三菩提故。作此法為一切眾生離生死故。愿一切佛菩薩金剛諸天等。皆悉證知。發如是愿已。又令受法人要誓。云愿我得成就。此法以後。誓願不教誹謗正法。斷善根人諸惡人等。若其教者。一切行學皆不成辦。若犯如是速獲大罪。發是愿已。持明師即與受法人。作般若身印。置於頂上。印中著華。即用水罐灌其頂上竟。又作身印。與其護身。然後令著新凈衣已。引入道場。禮拜畢已依次第坐持明師于護摩爐邊。面向東坐。于爐中然谷木柴。一一次第作印。奉請于爐中坐。燒香飲食酥蜜等物。供養畢已送安本位上。如是乃至諸天等竟。口云慚愧無好
【現代漢語翻譯】 現代漢語譯本 供養。種種安竟次第奉請。一一各作本印誦真言。一一各作華印承迎。總坐定已作大結界。然後次第下[打-丁+親]施錢。隨力多少任意佈施畢已。次作法事香華供養。次燒酥蜜胡麻等物而為供養。然後持明師手把數珠。誦大心真言一千八遍。誦竟取東北角水罐。安般若（Prajna，智慧）像前。胡跪以右手案水罐。又誦大心真言一百八遍竟。于壇西外預作水壇。縱廣二肘。其壇中心作蓮花座。散華供養訖。即將水罐引受法人。出於壇外。到西壇上中花座邊。面向東立。捧水罐住。令受法人于花座上面向東坐。發願口言。普愿一切諸眾生等。悉發無上菩提之心。我今欲求舍摩他（Samatha，止）及阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）故。作此法為一切眾生離生死故。愿一切佛菩薩金剛諸天等。皆悉證知。發如是愿已。又令受法人要誓。云愿我得成就。此法以後。誓願不教誹謗正法。斷善根人諸惡人等。若其教者。一切行學皆不成辦。若犯如是速獲大罪。發是愿已。持明師即與受法人。作般若（Prajna，智慧）身印。置於頂上。印中著華。即用水罐灌其頂上竟。又作身印。與其護身。然後令著新凈衣已。引入道場。禮拜畢已依次第坐持明師于護摩爐邊。面向東坐。于爐中然谷木柴。一一次第作印。奉請于爐中坐。燒香飲食酥蜜等物。供養畢已送安本位上。如是乃至諸天等竟。口云慚愧無好
【English Translation】 English version Offerings. After arranging everything properly, invite them in order. Perform the respective mudras (hand gestures) and recite the mantras for each one. Perform the flower mudra to welcome each one. After everyone is seated, create a great boundary. Then, in order, give alms of money. Give as much or as little as you are able. After the almsgiving is complete, perform the Dharma service with incense and flower offerings. Next, burn ghee, honey, sesame seeds, and other items as offerings. Then, the mantra-holder holds the rosary in hand and recites the Great Heart Mantra one thousand and eight times. After reciting, take the water jar from the northeast corner and place it before the image of Prajna (wisdom). Kneel with the right hand on the water jar. Recite the Great Heart Mantra again one hundred and eight times. Outside the west side of the altar, prepare a water altar, two cubits in length and width. In the center of the altar, create a lotus seat. Scatter flowers as offerings. Then, lead the initiate with the water jar out of the altar to the flower seat on the west altar. Stand facing east, holding the water jar. Have the initiate sit facing east on the flower seat. Make a vow, saying, 'May all sentient beings generate the supreme Bodhi (enlightenment) mind. I now seek Samatha (tranquility) and Anuttara-samyak-sambodhi (unexcelled complete enlightenment). I perform this ritual so that all sentient beings may be liberated from birth and death. May all Buddhas, Bodhisattvas, Vajras, and Devas (gods) bear witness.' After making this vow, have the initiate make a solemn oath, saying, 'After I attain success in this practice, I vow not to teach those who slander the Dharma, cut off roots of goodness, or are evil. If I teach them, all my practices will be unsuccessful. If I violate this, I will quickly incur great sin.' After making this vow, the mantra-holder performs the Prajna (wisdom) body mudra for the initiate and places it on their head, placing a flower in the mudra. Then, pour water from the water jar over their head. Then, perform the body mudra to protect them. After that, have them put on new, clean clothes and lead them into the Mandala (sacred enclosure). After bowing, have them sit in order. The mantra-holder sits facing east by the Homa (fire ritual) stove. Burn grain wood in the stove. Perform the mudras one by one, inviting them to sit in the stove. Burn incense, food, ghee, honey, and other items as offerings. After the offerings are complete, send them back to their original positions. Continue in this way until all the Devas (gods) are finished. Say with your mouth, 'I am ashamed that I have nothing good.'
供養。錯失儀則謝過已。持明師捻取爐中灰。與其護身。腦後二肩心咽眉間髮際。如是七處點灰護身竟。辭佛開鎖發遣畢已。即以凈水掃滅壇處。作此法者一切罪障悉皆消滅。道場殘食持明師及受法人皆不得吃若吃持明師及受法人並失成就其[打-丁+親]施錢佛錢。入作佛用。其般若錢入寫經用。菩薩錢作菩薩用。金剛諸天錢入金剛諸天處用。水罐上繒絹持明師得用(不用最好)若坐禪時。以手案地。誦前大真言二十一遍。速得奢摩他。若作此法。一切諸佛菩薩歡喜。若作此壇。須於八月十五日作。清凈處誦般若真言。用軍茶利結界其地。所有骨毛瓦石等掘令出盡。或深四指一搩一肘。惡物盡已。將好凈土別填堅筑使平。埋著七寶及五穀子。埋深一磔。中心安之。欲安寶時。先作般若根本印印其寶已然後埋之。
爾時世尊正在大會。說般若波羅蜜。及說是真言法利益方便。能令一切人非人等。聞此陀羅尼者。悉發無上菩提之心。迴向十方諸佛國土。當得阿耨多羅三藐三菩提。常生歡喜。爾時眾中有十六大藥叉將。其名曰。
達哩底啰瑟吒大將 禁毗嚕大將 嚩日嚕大將 迦尾嚕大將 彌睹嚕大將 欶怒毗大將 阿你嚕大將 娑你嚕大將 印捺嚕大將 波夷嚕大將 摩尾嚕大將 嬌尾嚕大將 真特嚕大將
【現代漢語翻譯】 現代漢語譯本： 供養儀式中，如果錯失了儀軌，應當謝罪。持明師（mantra master）捻取香爐中的灰燼，用以護身。在腦後、雙肩、心口、咽喉、眉間、髮際這七個部位點上灰燼，完成護身儀式。然後，向佛告辭，打開鎖，遣送諸神離開。儀式完畢后，用凈水清掃壇場。行此法者，一切罪障都將消滅。道場上剩餘的食物，持明師和受法者都不得食用。如果食用，持明師和受法者都將失去成就。信徒佈施的錢財，佛錢用於佛事，般若錢用於抄寫經書，菩薩錢用於菩薩之事，金剛諸天錢用於金剛諸天之處。水罐上的繒絹，持明師可以使用（不用最好）。如果坐禪時，用手按地，誦唸之前的大真言二十一遍，可以迅速獲得奢摩他（止，samatha）。如果修作此法，一切諸佛菩薩都會歡喜。如果建造此壇，必須在八月十五日進行。在清凈之處誦唸般若真言，用軍茶利（Kundali）結界這塊土地。將所有骨頭、毛髮、瓦片、石頭等挖掘出來，清理乾淨。或者挖掘四指深、一拃長、一肘長的坑，將惡物全部清除。然後，用好的乾淨泥土填埋，夯實使之平整。埋入七寶和五穀種子，埋深一磔。在中心安放寶物。想要安放寶物時，先作般若根本印，印在寶物上，然後再埋入。 當時，世尊正在大會上，宣說般若波羅蜜（Prajnaparamita），以及宣說這個真言法的利益和方便，能夠使一切人、非人等，聽到這個陀羅尼（dharani）的人，都發起無上的菩提之心，迴向十方諸佛國土，當得到阿耨多羅三藐三菩提（anuttara-samyak-sambodhi），常生歡喜。當時，大眾中有十六大藥叉將（yaksha generals），他們的名字是： 達哩底啰瑟吒大將（Dhritarashtra），禁毗嚕大將（Kumbhira），嚩日嚕大將（Vajra），迦尾嚕大將（Kapila），彌睹嚕大將（Maitra），欶怒毗大將（Sandhi），阿你嚕大將（Anila），娑你嚕大將（Sanila），印捺嚕大將（Indra），波夷嚕大將（Pajira），摩尾嚕大將（Mavira），嬌尾嚕大將（Kauvira），真特嚕大將（Cintra）
【English Translation】 English version: In the offering ceremony, if the ritual is missed, one should apologize. The mantra master takes ashes from the incense burner to protect the body. The ashes are applied to seven places: the back of the head, both shoulders, the heart, the throat, between the eyebrows, and the hairline, completing the body protection ritual. Then, bid farewell to the Buddha, unlock the lock, and send the deities away. After the ritual is completed, clean the altar with clean water. Those who perform this practice will have all their sins and obstacles eliminated. The remaining food from the altar should not be eaten by the mantra master or the initiate. If they eat it, both the mantra master and the initiate will lose their accomplishments. The money donated by the faithful, the Buddha money is used for Buddhist affairs, the Prajna money is used for copying scriptures, the Bodhisattva money is used for Bodhisattva affairs, and the Vajra and Deva money is used for the Vajra and Deva places. The silk on the water jar can be used by the mantra master (it is best not to use it). If meditating, press the ground with your hand and recite the previous great mantra twenty-one times, you can quickly obtain samatha. If you practice this method, all Buddhas and Bodhisattvas will be pleased. If building this altar, it must be done on the fifteenth day of the eighth month. Recite the Prajna mantra in a clean place, and use Kundali to create a boundary around the land. Dig out all bones, hair, tiles, stones, etc., and clean them up. Or dig a pit four fingers deep, one span long, and one cubit long, and remove all evil objects. Then, fill it with good, clean soil, compact it to make it level. Bury the seven treasures and five grains, burying them one span deep. Place the treasure in the center. When you want to place the treasure, first make the Prajna fundamental mudra, imprint it on the treasure, and then bury it. At that time, the World Honored One was in the great assembly, expounding the Prajnaparamita, and explaining the benefits and convenience of this mantra method, which can enable all humans, non-humans, etc., who hear this dharani, to generate the supreme Bodhi mind, dedicate it to the Buddha lands of the ten directions, and attain anuttara-samyak-sambodhi, and always be joyful. At that time, there were sixteen great yaksha generals in the assembly, whose names are: Dhritarashtra, Kumbhira, Vajra, Kapila, Maitra, Sandhi, Anila, Sanila, Indra, Pajira, Mavira, Kauvira, Cintra
嚩吒徒嚕大將 尾迦嚕大將 俱吠嚕大將。
有如是等十六大藥叉將各將七千諸眷屬等。即從座起頂禮佛足。而白佛言世尊。今此眾中一切天人。既聞佛教滅一切罪。不墮三塗植于佛種。我等藥叉將亦復如是。既蒙佛恩。我等歸命佛法僧寶。常隨擁護佛法僧眾。若王大臣比丘比丘尼優婆塞優婆夷等。及一切眾生。受持此法。若讀若誦若聽若念。又復唸佛。若坐禪者。我等十六藥叉將及諸眷屬。隨其行處而衛護之。若國城邑。若聚落中。若空閑林中如是等處。若有念此般若波羅蜜多名者。我等眷屬悉皆擁護。若人持此般若波羅蜜多時。忽遇一切諸難事者。我等眷屬共相擁護。若復有人慾得般若波羅蜜多成就者。我等眷屬使滿其愿。
爾時佛贊諸藥叉大將言。善哉善哉汝等眷屬。能于般若波羅蜜多所在之處。而作衛護。為未來世諸眾生故。說修行之法。爾時諸藥叉王等言。若王若比丘比丘尼優婆塞優婆夷。若能深心信解我般若波羅蜜多功德自在威力陀羅尼成就故者。又須我等十六眷屬來佐衛護。汝等有能依我此法。如前結護廣建道場。為之壇法。求諸利益。國祚延長人民安樂。四方無事災禍不侵。保守貞干無諸疾苦。當請清凈持明師。無問道俗。道體相同行純熟者。七人乃至二七三七人等。凈持戒行德尊長
【現代漢語翻譯】 現代漢語譯本： 嚩吒徒嚕大將（Vata Turu，藥叉大將名），尾迦嚕大將（Vikaru，藥叉大將名），俱吠嚕大將（Kuvera，藥叉大將名）。
像這樣等十六位大藥叉將，各自帶領七千眷屬等，即從座位起身，頂禮佛足，稟告佛說：『世尊，如今此法會中的一切天人和人，既然聽聞佛的教誨，能滅除一切罪業，不墮落到地獄、餓鬼、畜生三惡道，並且種下成佛的種子。我們這些藥叉將也是如此，既然蒙受佛的恩德，我們歸命于佛、法、僧三寶，常常隨侍擁護佛法僧眾。如果國王、大臣、比丘、比丘尼、優婆塞（男居士）、優婆夷（女居士）等，以及一切眾生，受持此《般若波羅蜜多》法，無論是讀誦、聽聞、思念，又或者唸佛、坐禪的人，我們這十六位藥叉將以及所有眷屬，都會隨著他們的行蹤所在之處而加以衛護。無論是國都城邑，還是村落之中，還是空閑的樹林中，像這些地方，如果有人唸誦這《般若波羅蜜多》的名字，我們所有眷屬都會加以擁護。如果有人受持這《般若波羅蜜多》時，忽然遇到一切災難之事，我們所有眷屬會共同互相擁護。如果又有人想要得到《般若波羅蜜多》的成就，我們所有眷屬會使他滿足願望。』
這時，佛讚歎各位藥叉大將說：『很好，很好！你們這些眷屬，能夠在《般若波羅蜜多》所在之處，而作衛護，爲了未來世的眾生，宣說修行的法門。』這時，各位藥叉王等說：『如果國王、比丘、比丘尼、優婆塞、優婆夷，如果能夠以深切的心信解我們《般若波羅蜜多》的功德自在威力，因為陀羅尼成就的緣故，又需要我們這十六眷屬前來佐助衛護。你們如果有能依照我們這個法，像前面那樣結界守護，廣泛建立道場，為此設立壇法，祈求各種利益，使國家國運延長，人民安樂，四方沒有戰事，災禍不能侵擾，保守貞節剛強，沒有各種疾病痛苦，應當禮請清凈持明的法師，無論出家在家，道體相同，修行純熟的人，七人乃至十四人、二十一人等，清凈地持守戒律，具有高尚的品德和年長的資歷。』
【English Translation】 English version: Vata Turu (Vata Turu, a Yaksha general), Vikaru (Vikaru, a Yaksha general), Kuvera (Kuvera, a Yaksha general).
These sixteen great Yaksha generals, each leading seven thousand attendants, rose from their seats, prostrated themselves at the Buddha's feet, and said to the Buddha: 'World Honored One, now all the devas and humans in this assembly, having heard the Buddha's teachings, can eradicate all sins, avoid falling into the three evil realms (hell, hungry ghosts, and animals), and plant the seeds of Buddhahood. We Yaksha generals are also the same; having received the Buddha's grace, we take refuge in the Triple Gem of Buddha, Dharma, and Sangha, and constantly follow and protect the Buddha, Dharma, and Sangha. If kings, ministers, bhikshus (monks), bhikshunis (nuns), upasakas (male lay devotees), upasikas (female lay devotees), and all sentient beings uphold this Dharma of the Prajnaparamita, whether they read, recite, listen, or contemplate it, or whether they are mindful of the Buddha or practicing meditation, we sixteen Yaksha generals and all our attendants will follow and protect them wherever they go. Whether in capital cities, villages, or secluded forests, in such places, if anyone recites the name of this Prajnaparamita, all our attendants will protect them. If anyone upholds this Prajnaparamita and suddenly encounters all kinds of difficulties, all our attendants will jointly protect them. If anyone desires to attain the accomplishment of Prajnaparamita, all our attendants will fulfill their wishes.'
At that time, the Buddha praised the Yaksha generals, saying: 'Excellent, excellent! You and your attendants are able to provide protection wherever the Prajnaparamita is present, and for the sake of future sentient beings, you proclaim the Dharma of practice.' At that time, the Yaksha kings said: 'If kings, bhikshus, bhikshunis, upasakas, or upasikas can deeply believe and understand the meritorious virtues, the power of self-mastery, and the accomplishment of the dharani of our Prajnaparamita, then they also need us sixteen attendants to come and assist in the protection. If you can rely on this Dharma of ours, establish boundaries and protections as before, extensively build a mandala, and establish an altar for it, seeking various benefits, prolonging the nation's fortune, bringing peace and happiness to the people, ensuring that there are no wars in all directions, that disasters do not invade, that chastity and integrity are preserved, and that there are no diseases or suffering, then you should invite pure dharani-holding masters, whether monastic or lay, who are of the same spiritual essence and have pure and mature practice, seven, fourteen, or twenty-one of them, who purely uphold the precepts and possess noble virtues and seniority.'
者。當於一所。別立廚膳供給師等。任取勝地。無問寺內寬大堂宇庭院之所。若近舍利浮圖塔廟。若好園林名山凈處。起作道場。其壇場法。掘去惡物凈土筑平。如前所說筑平正已。又以凈牛糞和香湯泥。摩涂其地。以五色粉作三重院。三重各開四門。第三重內院作一圓月。中心安般若波羅蜜多菩薩像。面向西門。其像右邊安帝釋天。左邊安梵摩天。東面安使者西面持明者。第一重外四方。各列四神王像。四方各四。總數即是十六神王。若欲畫者。第一重內畫著亦得。其持明師者。入第三重內。正在般若波羅蜜多像前。先請般若波羅蜜多菩薩。次請梵天等。次請召四面十六神王而安置之。及使者等。
請十六藥叉大將真言第二十(印用使者印)
那(上)謨啰(上)怛那(二合)跢啰(二合)夜耶(一)跢侄他(二)訶訶(上音二俱同三)醯醯(上音二俱同四)呼呼(五)戲利戲利(六)彌(去)利彌(去)利(七)杜銘徒杜咩(八)鞞伽婆呬尼(九)毗摩羅婆呬尼(十)底哩(二合)寧(上)底哩(二合)(十一)般羅(二合上)底羯爛(二合)陀(十二)鞞多持質怛羅(二合十三)雞都般啰婆(二合)薩婆(上)𠼝(十四)懼醯(上)𠼝(十五)乾陀𠼝(十六)旃茶唎(十七)車阇(去)尼(十八)
【現代漢語翻譯】 現代漢語譯本：
應當選擇一個地方，另外設立廚房，供給師父等人飲食。隨意選取好的地方，不論寺內寬大的殿堂庭院，還是靠近舍利浮圖（舍利塔）塔廟，或是好的園林名山清凈之處，建造道場。壇場的做法是，挖去不潔之物，用乾淨的泥土夯筑平整。如前面所說，夯筑平整之後，再用乾淨的牛糞和香湯泥混合，塗抹地面。用五色粉繪製三重院落，每重都開設四門。第三重內院繪製一輪圓月，中心安放般若波羅蜜多菩薩像，面向西門。菩薩像的右邊安放帝釋天（佛教護法神），左邊安放梵摩天（大梵天）。東面安放使者，西面安放持明者。第一重外院的四方，各排列四尊神王像，四方各有四尊，總數就是十六神王。如果想繪畫，在第一重內院繪製也可以。持明師進入第三重內院，正對著般若波羅蜜多像前，先請般若波羅蜜多菩薩，然後請梵天等，再請召四面的十六神王並安置他們，以及使者等。 請十六藥叉大將真言第二十（手印用使者印） 那謨啰怛那（二合）跢啰（二合）夜耶（一）跢侄他（二）訶訶（上音二俱同三）醯醯（上音二俱同四）呼呼（五）戲利戲利（六）彌（去）利彌（去）利（七）杜銘徒杜咩（八）鞞伽婆呬尼（九）毗摩羅婆呬尼（十）底哩（二合）寧（上）底哩（二合）（十一）般羅（二合上）底羯爛（二合）陀（十二）鞞多持質怛羅（二合十三）雞都般啰婆（二合）薩婆（上）𠼝（十四）懼醯（上）𠼝（十五）乾陀𠼝（十六）旃茶唎（十七）車阇（去）尼（十八）
【English Translation】 English version:
One should select a place and separately establish a kitchen to provide food for the master and others. Freely choose an auspicious location, whether it be a spacious hall or courtyard within the temple, or near a Sharira Stupa (relic tower) or temple, or a good garden, famous mountain, or pure place, to construct the Mandala. The method for the Mandala is to dig away impure things and build a level ground with clean earth. As previously mentioned, after building it level and straight, mix clean cow dung with fragrant water and mud, and smear it on the ground. Use five-colored powders to create a triple enclosure, each with four gates. Within the third inner enclosure, draw a full moon, and in the center, place an image of the Prajnaparamita Bodhisattva (the Bodhisattva of the Perfection of Wisdom), facing the west gate. To the right of the image, place an image of Indra (a Buddhist protector deity), and to the left, place an image of Brahma (the Great Brahma). Place the messengers facing east and the Vidyadharas (mantra holders) facing west. In the outer first enclosure, arrange four divine kings in each of the four directions, four in each direction, totaling sixteen divine kings. If desired, they can also be painted within the first enclosure. The Vidyadhara master enters the third inner enclosure, directly in front of the Prajnaparamita image, first inviting the Prajnaparamita Bodhisattva, then inviting Brahma and others, and then inviting and placing the sixteen divine kings from all four directions, as well as the messengers and others. The Twentieth Dharani of the Sixteen Yaksha Great Generals (The hand seal used is the Messenger Seal) Namo Ratna Trayaya (1) Tadyatha (2) Haha (same tone for both, 3) Hihi (same tone for both, 4) Huhu (5) Hiri Hiri (6) Miri Miri (7) Duming Tudu Mei (8) Beiga Bahini (9) Bimala Bahini (10) Diring Diring (11) Prati Krita (12) Beta Chichila (13) Jidu Palaba Sabowa (14) Juhei (15) Ganduo Hei (16) Chali (17) Chechani (18)
懼羅遮利尼(十九)旃茶毗伽陀婆醯(上)尼(二十)梅怛啰(二合)榆(二十一)莎訶(二十二)摩羅檀持曷啰婆迦(去)耶(二十三)莎訶(二十四)摩登伽俱(上)羅朋奢耶(二十五)莎訶(二十六)底哩(二合)商羯曳(二十七)莎訶(二十八)悉陀(上)曳(二十九)莎訶(三十)那(上)謨嚧瑟吒(二合)寫(三十一)摩登伽啰阇寫(三十二)悉殿都(三十三)曼怛啰(二合)跛陀(三十四)莎訶(三十五)
若人但能誦得此真言。不須供養。即得成就。若誦此真言七遍。十六藥叉大將即到其所。任行者驅使。若人慾往病人所。先於房內。預誦此真言一百八遍。加持自右掌。即以右手摩自唇口。到病人所。心想自手。譬如冰雪用手把炭火。以自手背著于彼人身。心作差想。其病即差。或取鞭杖。長八指或十二指或十六指。加持二十一遍。內火中著。火燒赤已。隨取其炭。一不損手。正欲誦時。先當內手香水碗中。復向口邊。如是三度即得法成。以少香水散於四方。以為結界後用其法。是真言能助成般若波羅蜜多。令一切眾生皆發無上菩提之心。若人慾入山中坐禪者。設有惡蟲師子虎狼及惡魔鬼等。欲來惱者。當誦此真言一百八遍。即無所畏。諸障難事自然消滅。若謗法人及造五逆。是惡人等不容懺
【現代漢語翻譯】 現代漢語譯本： 『懼羅遮利尼』(十九)（Kula-rocani，光輝的家族）『旃茶毗伽陀婆醯』(上)『尼』(二十)（Canda-vighata-vahini，摧毀暴怒障礙者）『梅怛啰』(二合)『榆』(二十一)（Maitri-yu，友善結合）『莎訶』(二十二)（Svaha，成就）『摩羅檀持曷啰婆迦』(去)『耶』(二十三)（Mala-danda-harabhakaya，持花環和棍棒者）『莎訶』(二十四)（Svaha，成就）『摩登伽俱』(上)『羅朋奢耶』(二十五)（Matanga-kula-pumsaya，屬於摩登伽家族的男子）『莎訶』(二十六)（Svaha，成就）『底哩』(二合)『商羯曳』(二十七)（Tri-sankarye，三界之主）『莎訶』(二十八)（Svaha，成就）『悉陀』(上)『曳』(二十九)（Siddhaye，成就者）『莎訶』(三十)（Svaha，成就）『那』(上)『謨嚧瑟吒』(二合)『寫』(三十一)（Namo-rustaya，敬禮憤怒者）『摩登伽啰阇寫』(三十二)（Matanga-rajaya，摩登伽之王）『悉殿都』(三十三)（Siddhyantu，愿成就）『曼怛啰』(二合)『跛陀』(三十四)（Mantra-padah，真言之路）『莎訶』(三十五)（Svaha，成就）。
如果有人能夠誦持這個真言，不需要任何供養，就能立即獲得成就。如果誦持這個真言七遍，十六藥叉大將就會來到他的身邊，任憑修行者驅使。如果有人想要去病人的地方，先在房間里預先誦持這個真言一百零八遍，加持自己的右掌，然後用右手摩擦自己的嘴唇。到達病人那裡后，心中觀想自己的手，就像用手拿著冰雪去接觸炭火一樣，用自己的手背接觸病人的身體，心中想著病會痊癒，病就會好轉。或者取鞭子或棍杖，長八指、十二指或十六指，加持二十一遍，放入火中燒紅。隨意取其炭，手不會被燒傷。在要誦持的時候，先將手放入香水碗中，再放到嘴邊，這樣重複三次，就能成功。用少許香水灑向四方，作為結界，然後使用這個方法。這個真言能夠幫助成就般若波羅蜜多（Prajna-paramita，智慧到彼岸），使一切眾生都發起無上的菩提之心。如果有人想要進入山中坐禪，即使有惡蟲、獅子、老虎、狼以及惡魔鬼怪等想要來侵擾，應當誦持這個真言一百零八遍，就不會有所畏懼，各種障礙和困難的事情自然會消滅。如果有人誹謗佛法以及造作五逆罪（殺父、殺母、殺阿羅漢、出佛身血、破和合僧），這些惡人等不能被寬恕。
【English Translation】 English version: 'Kula-rocani' (19) (Kula-rocani, the shining family), 'Canda-vighata-vahini' (above) 'ni' (20) (Canda-vighata-vahini, the one who destroys fierce obstacles), 'Maitri-yu' (21) (Maitri-yu, friendly union), 'Svaha' (22) (Svaha, accomplishment), 'Mala-danda-harabhakaya' (23) (Mala-danda-harabhakaya, the one who holds garlands and sticks), 'Svaha' (24) (Svaha, accomplishment), 'Matanga-kula-pumsaya' (25) (Matanga-kula-pumsaya, a man belonging to the Matanga family), 'Svaha' (26) (Svaha, accomplishment), 'Tri-sankarye' (27) (Tri-sankarye, lord of the three realms), 'Svaha' (28) (Svaha, accomplishment), 'Siddhaye' (29) (Siddhaye, the accomplished one), 'Svaha' (30) (Svaha, accomplishment), 'Namo-rustaya' (31) (Namo-rustaya, Homage to the angry one), 'Matanga-rajaya' (32) (Matanga-rajaya, King of Matanga), 'Siddhyantu' (33) (Siddhyantu, may it be accomplished), 'Mantra-padah' (34) (Mantra-padah, the path of mantra), 'Svaha' (35) (Svaha, accomplishment).
If someone can recite this mantra, without any offerings, they will immediately attain accomplishment. If they recite this mantra seven times, the sixteen Yaksha generals will come to their side, allowing the practitioner to command them. If someone wants to go to a sick person's place, they should first recite this mantra one hundred and eight times in their room, empowering their right palm, and then rub their lips with their right hand. After arriving at the sick person's place, visualize their hand as if holding ice and snow touching burning charcoal, and place the back of their hand on the sick person's body, thinking that the illness will be cured, and the illness will improve. Alternatively, take a whip or staff, eight, twelve, or sixteen fingers long, empower it twenty-one times, and place it in the fire to burn red. Take the charcoal at will, without burning the hand. When about to recite, first put the hand in a bowl of scented water, then bring it to the mouth, repeating this three times to achieve success. Sprinkle a little scented water in all directions to create a boundary, and then use this method. This mantra can help accomplish Prajna-paramita (wisdom to the other shore), enabling all beings to generate the supreme Bodhi mind. If someone wants to enter the mountains to meditate, even if there are evil insects, lions, tigers, wolves, and evil demons and ghosts trying to disturb them, they should recite this mantra one hundred and eight times, and they will have no fear, and all obstacles and difficulties will naturally disappear. If someone slanders the Dharma and commits the five rebellious acts (killing the father, killing the mother, killing an Arhat, shedding the blood of a Buddha, breaking the harmony of the Sangha), these evil people cannot be forgiven.
悔。如此之人莫教此法。若能至心誦此真言者。能滅四重五逆等罪。若具說此般若波羅蜜多法。有無量壇印陀羅尼法門。今當略說此法。如摩尼珠。若有無上菩提心者。得見此法成菩提果。
若人慾得日日供養十方一切諸佛菩薩金剛天等者。若在房內及佛殿中。而供養之。但是供養之處。皆須作結界法。以佉陀啰木(唐云紫薑木也)。作橛四枚。各長八指。各加持其橛一百八遍。釘於四角。一釘以後永莫拔卻。一橛既然餘三亦爾。其壇中心及於四方穿地作孔。各深一榤。于其孔中埋白芥子。用軍茶利大心真言。加持白芥子一百八遍。真言曰。
唵(一)戶盧戶盧(二)底瑟吒(二合)底瑟吒(二合三)盤陀盤陀(四)訶那(去)訶那(五)阿蜜哩(二合)帝(六)烏𤙖(七)㧊(八)
若人日日香湯洗浴。入于道場作護身印(以下印等是助成印故下別記次第頭數)。
甘露軍茶利辟除尾那夜迦法印真言
右手大指屈橫在掌中。以左中指及無名指。握其大指。又以頭指及小指。努屈向外使。頭指頭到中指中節側。令小指頭到無名指中節側。即舒其臂。向右轉之。誦真言七遍。正作法時。以左手大指。捻小指甲上節。叉腰側。直申三指頭向前。真言曰。
唵(一)虎𤙖(二)訶(上
【現代漢語翻譯】 現代漢語譯本： 悔。不要將此法傳授給這樣的人。如果有人能至誠地誦持這個真言，就能消滅四重罪和五逆罪等罪業。如果詳細講述這部《般若波羅蜜多》法，有無量的壇印和陀羅尼法門。現在簡略地說一下這個方法，就像摩尼寶珠一樣。如果有人具有無上菩提心，就能見到此法，成就菩提果。
如果有人想要每日供養十方一切諸佛、菩薩、金剛、天等，可以在房內或佛殿中進行供養。但是，所有供養的地方，都必須作結界法。用佉陀啰木（唐代稱為紫薑木）製作木橛四枚，每枚長八指。分別加持這些木橛一百零八遍，然後釘在四個角上。一旦釘好，就永遠不要拔出來。一個木橛如此，其餘三個也一樣。在壇的中心和四個方向，挖地作孔，每個孔深一榤（jie，古代長度單位）。在孔中埋入白芥子，用軍茶利大心真言加持白芥子一百零八遍。真言如下：
唵(om，種子字)(一) 戶盧戶盧(hulu hulu)(二) 底瑟吒(tistha，安住)(二合) 底瑟吒(tistha，安住)(二合三) 盤陀盤陀(bandha bandha，束縛束縛)(四) 訶那(hana，擊打)(去) 訶那(hana，擊打)(五) 阿蜜哩(amrita，甘露)(二合) 帝(te)(六) 烏𤙖(hum，種子字)(七) 㧊(phat，種子字)(八)
如果有人每日用香湯洗浴，進入道場，作護身印（以下的印等是助成印，所以下面分別記錄次第和頭數）。
甘露軍茶利辟除尾那夜迦（Vinayaka，像頭神）法印真言：
右手大拇指彎曲橫放在掌中，用左手中指和無名指握住大拇指。再用食指和小指，努屈向外伸出，使食指頭到中指中節側，令小指頭到無名指中節側。然後伸開手臂，向右轉動。誦真言七遍。正式作法時，用左手大拇指，捻小指甲上節，叉腰側，直伸三指頭向前。真言如下：
唵(om，種子字)(一) 虎𤙖(hum，種子字)(二) 訶(ha)
【English Translation】 English version: Repentance. Do not teach this Dharma to such a person. If one can sincerely recite this true mantra, one can extinguish the sins of the four grave offenses and the five rebellious acts. If one were to fully explain this Prajna Paramita Dharma, there would be countless altar seals and Dharani Dharma methods. Now, let me briefly explain this method, which is like a Mani jewel. If one has the supreme Bodhi mind, one can see this Dharma and attain the fruit of Bodhi.
If one wishes to make daily offerings to all Buddhas, Bodhisattvas, Vajras, Devas, etc., in the ten directions, one can make offerings in one's room or in a Buddha hall. However, all places of offering must have a boundary-establishing ritual performed. Use Khadira wood (in the Tang Dynasty, it was called purple ginger wood) to make four wooden pegs, each eight fingers in length. Consecrate each peg one hundred and eight times, and then nail them into the four corners. Once nailed, never pull them out. One peg is done in this way, and so are the other three. In the center of the altar and in the four directions, dig holes in the ground, each one 'jie' (an ancient unit of length) deep. Bury white mustard seeds in the holes, and consecrate the white mustard seeds one hundred and eight times with the Kundali Great Heart True Mantra. The mantra is as follows:
Om (seed syllable)(1) Hulu Hulu (2) Tistha (abide)(2 combined) Tistha (abide)(2 combined)(3) Bandha Bandha (bind bind)(4) Hana (strike)(gone) Hana (strike)(5) Amrita (nectar)(2 combined) Te (6) Hum (seed syllable)(7) Phat (seed syllable)(8)
If one bathes daily with fragrant water and enters the Mandala, make the body protection mudra (the following mudras are auxiliary mudras, so the order and number are recorded separately below).
Amrita Kundali Dispelling Vinayaka (elephant-headed god) Dharma Mudra and True Mantra:
Bend the right thumb and place it horizontally in the palm. Use the left middle and ring fingers to grasp the thumb. Then, extend the index and little fingers outward, so that the tip of the index finger reaches the middle joint of the middle finger, and the tip of the little finger reaches the middle joint of the ring finger. Then, extend the arm and turn it to the right. Recite the mantra seven times. When performing the ritual properly, use the left thumb to press the upper joint of the little fingernail, place the hand on the side of the waist, and extend the three fingers straight forward. The mantra is as follows:
Om (seed syllable)(1) Hum (seed syllable)(2) Ha
)那(上)植那魔他(三)毗馱崩(二合)娑(三)夜(四)烏蹉(二合)馱耶(五)嗚𤙖㧊㧊
是法印明。悉能辟除一切藥叉尾那夜迦。一切諸惡悉皆散馳。成辦諸事一無怖畏。
結地界法印真言
先以右中指。於左頭指中指岐間。向背出頭。次以無名指。於左小指岐間。亦爾。左中指內向。右頭指中指岐間向內出頭。次以左無名指。于右小指間亦爾。兩小指頭指豎合頭。二大指亦合頭向下。若作法時。大指合頭拄地。翼兩臂肘。真言曰。
唵(一)吉唎吉唎(二)跋折啰覆知(二合)(三)盤陀盤陀(四)嗚𤙖(五)訶(上)
誦真言七遍以印拄地。一切諸惡鬼等皆悉馳散。
結四方界法印真言
準前地印。唯改開二大指。相去二寸指頭向身。直豎努指向右轉之。真言曰。
唵(一)薩啰薩啰(二)跋折啰(三)波啰(二合)迦(去)啰(上)(四)嗚𤙖(五)㧊(六)
誦真言七遍。即以此印。向於四方隨日右轉。所有一切藥叉尾那夜迦等。皆悉馳散。
結虛空界法印真言(亦名上方結界)
準前地印。唯改二大指。各附著頭指側。上即以此印向于頭上。右旋三匝。真言曰。
唵(一)毗悉普(二合)吒啰叉(上)(二)跋折啰(
【現代漢語翻譯】 現代漢語譯本： 那(上)植那魔他(三)毗馱崩(二合)娑(三)夜(四)烏蹉(二合)馱耶(五)嗚𤙖㧊㧊
這是法印的明咒。完全能夠辟除一切藥叉（Yaksa，夜叉，一種鬼神）尾那夜迦（Vinayaka，毗那夜迦，障礙神）。一切諸惡都全部散開逃離。成就各種事情，沒有絲毫的怖畏。
結地界法印真言
先用右手中指，在左手頭指和中指的叉間，向外露出指頭。然後用無名指，在左手小指的叉間，也這樣做。左手中指向內。右頭指和中指的叉間向內露出指頭。然後用左手無名指，在右手小指間也這樣做。兩小指和頭指豎直合併指頭。兩個大拇指也合併指頭向下。如果做法的時候，大拇指合併指頭拄地。張開兩臂的肘部。真言說：
唵(om)(一)吉唎吉唎(kili kili)(二)跋折啰覆知(vajra bhūmi)(二合)(三)盤陀盤陀(bandha bandha)(四)嗚𤙖(hum)(五)訶(上)(ha)
誦真言七遍，用印拄地。一切諸惡鬼等都全部逃散。
結四方界法印真言
依照前面的地印。只是改變打開兩個大拇指。相距二寸，指頭向著身體。直豎起努指，向右轉動它。真言說：
唵(om)(一)薩啰薩啰(sara sara)(二)跋折啰(vajra)(三)波啰(para)(二合)迦(ka)(去)啰(上)(ra)(四)嗚𤙖(hum)(五)㧊(phat)(六)
誦真言七遍。就用這個印，向於四方隨著太陽右轉。所有一切藥叉（Yaksa，夜叉，一種鬼神）尾那夜迦（Vinayaka，毗那夜迦，障礙神）等，都全部逃散。
結虛空界法印真言(也叫上方結界)
依照前面的地印。只是改變兩個大拇指。各自附著在頭指側面。向上就用這個印向于頭上。向右旋轉三圈。真言說：
唵(om)(一)毗悉普(vispu)(二合)吒啰叉(visphota raksa)(上)(二)跋折啰(vajra)
【English Translation】 English version: Na(up) jhi na ma ta(three) bi tuo beng(two combined) suo(three) ye(four) wu cha(two combined) tuo ye(five) wū hōng phat phat
This is the bright mantra of the Dharma seal. It can completely repel all Yakshas (Yaksa, a type of ghost or spirit) and Vinayakas (Vinayaka, an obstacle deity). All evils are scattered and dispersed. It accomplishes all things without any fear.
Mudra and Mantra for Establishing the Earth Boundary
First, use the right middle finger, at the fork between the left index and middle fingers, pointing outwards. Next, use the ring finger, at the fork between the left little finger, also in the same way. The left middle finger points inwards. The fork between the right index and middle fingers points inwards. Then, use the left ring finger, also in the space of the right little finger. Both little fingers and index fingers are held upright together at the tips. The two thumbs also join at the tips and point downwards. When performing the ritual, the thumbs join at the tips and touch the ground. Extend both arms at the elbows. The mantra is:
Om(one) Kili Kili(two) Vajra Bhumi(two combined)(three) Bandha Bandha(four) Hum(five) Ha(up)(six)
Recite the mantra seven times, using the mudra to touch the ground. All evil ghosts and the like will scatter and flee.
Mudra and Mantra for Establishing the Four Directional Boundaries
Follow the previous Earth Mudra. Only change by opening the two thumbs. Separate them by two inches, with the fingertips pointing towards the body. Straighten and point the fingers upwards, turning it to the right. The mantra is:
Om(one) Sara Sara(two) Vajra(three) Para(two combined) Ka(gone) Ra(up)(four) Hum(five) Phat(six)
Recite the mantra seven times. Then, using this mudra, face the four directions, turning to the right with the sun. All Yakshas (Yaksa, a type of ghost or spirit) and Vinayakas (Vinayaka, an obstacle deity) will scatter and flee.
Mudra and Mantra for Establishing the Space Boundary (also called the Upper Boundary)
Follow the previous Earth Mudra. Only change the two thumbs. Each attaches to the side of the index finger. Upwards, use this mudra towards the head. Rotate three times to the right. The mantra is:
Om(one) Visphota Raksa(up)(two) Vajra
三)半阇啰(四)嗚𤙖(五)㧊(六)
以此印舉向頭上右旋三匝。誦真言七遍。天上虛空一切飛行藥叉魔鬼等。皆悉退散各誦印下真言七遍。當設二十一種供養之具。作般若波羅蜜多法會。隨力堪能惟好精妙。何等名為二十一種。一者嚴飾道場安置尊像。復以種種香。所謂龍腦丁香。鬱金沉水。香湯浴像還置本處。二者像前當作水壇。三者龍腦沉水。上妙香等用涂像身。四者諸妙花鬘。絞珞佛身左右肩上。五者頂掛天冠。六者寶釧瓔珞莊嚴佛身。七者寶帳。八者燒種種香。九者懸雜色幡。十者懸于傘蓋。十一然燈。十二百味飲食及好甘果。十三懸于諸小鈴珮。十四懸諸音樂。十五諸雜色華。十六寶扇。十七種種衣服。十八寶鏡。十九寶瓶。二十真珠網。二十一白拂。以如是等勝妙之具。至心供養。能令人王等及一切眾生無始已來十惡五逆諸罪消滅。復令現在所求隨意。若不能具二十一種。五種亦得。何等為五。一者香水。二者雜花。三者燒香。四者飲食。五者然燈。具此五事。起大慈悲慜念一切諸眾生故。供養諸佛亦當得成就。
次作嚩日啰(二合)印。加持前所有一切香花寶物供等。若有金剛杵不用手印。直當用杵而作加持。無嚩日啰(二合)即用手印。以左手作總印。大指捻小指甲上。餘三指直向
【現代漢語翻譯】 現代漢語譯本 三) Ban Tuo Luo (半阇啰) (音譯，無具體含義) (四) Weng (嗚𤙖) (音譯，種子字) (五) Ba (㧊) (音譯，無具體含義) (六)
用這個手印舉向頭上，向右旋轉三圈，誦唸真言七遍。天上虛空一切飛行的藥叉（Yaksha）(夜叉，一種鬼神)、魔鬼等，都會退散。各自誦唸手印下的真言七遍。應當設定二十一種供養的器具，舉行般若波羅蜜多（Prajnaparamita）(智慧到彼岸)法會，隨自己的能力，儘量做到美好精妙。哪二十一種呢？一是莊嚴修飾道場，安置佛像。再用各種香，比如龍腦香、丁香、鬱金香、沉香，用香湯沐浴佛像，然後放回原來的位置。二是佛像前設定水壇。三是用龍腦香、沉香等上妙的香塗抹佛像的身體。四是用各種美妙的花鬘，纏繞佛像的身體，左右肩膀上。五是頭頂掛天冠。六是用寶釧、瓔珞莊嚴佛身。七是寶帳。八是焚燒各種香。九是懸掛各種顏色的幡。十是懸掛傘蓋。十一是點燈。十二是預備百味飲食和好的甘甜水果。十三是懸掛各種小鈴鐺。十四是演奏各種音樂。十五是預備各種顏色的花。十六是寶扇。十七是各種衣服。十八是寶鏡。十九是寶瓶。二十是珍珠網。二十一是白拂。用這些殊勝美妙的器具，至誠供養，能使人王等以及一切眾生無始以來所造的十惡五逆等罪消滅，並且使現在所求的都能如意。如果不能準備二十一種，五種也可以。哪五種呢？一是香水。二是雜花。三是燒香。四是飲食。五是點燈。具備這五種，發起大慈悲心，憐憫一切眾生的緣故，供養諸佛，也應當能夠成就。
接著做嚩日啰（Vajra）(金剛)印，加持前面所有的一切香花寶物供品等。如果有金剛杵，不用手印，直接用金剛杵來加持。沒有嚩日啰（Vajra），就用手印。用左手作總印，大拇指捻小指甲上，其餘三指伸直向上。
【English Translation】 English version Three) Ban Tuo Luo (半阇啰) (transliteration, no specific meaning) (Four) Weng (嗚𤙖) (transliteration, seed syllable) (Five) Ba (㧊) (transliteration, no specific meaning) (Six)
With this mudra (印) raise it to the head and rotate it three times to the right, reciting the mantra (真言) seven times. All flying Yakshas (藥叉) (a type of spirit), demons, and the like in the sky will retreat. Each should recite the mantra under the mudra seven times. Twenty-one kinds of offerings should be prepared to hold a Prajnaparamita (般若波羅蜜多) (Perfection of Wisdom) Dharma assembly, doing one's best to make it beautiful and exquisite. What are the twenty-one kinds? First, decorate the altar and place the honored image. Then use various incenses, such as borneol, cloves, turmeric, and agarwood. Bathe the image with fragrant water and return it to its original place. Second, set up a water altar in front of the image. Third, use excellent incenses such as borneol and agarwood to anoint the image's body. Fourth, use various beautiful flower garlands to adorn the image's body, on the left and right shoulders. Fifth, hang a heavenly crown on the head. Sixth, adorn the Buddha's body with jeweled bracelets and necklaces. Seventh, a jeweled canopy. Eighth, burn various incenses. Ninth, hang various colored banners. Tenth, hang parasols. Eleventh, light lamps. Twelfth, prepare a hundred flavors of food and good sweet fruits. Thirteenth, hang various small bells. Fourteenth, play various music. Fifteenth, prepare various colored flowers. Sixteenth, jeweled fans. Seventeenth, various clothes. Eighteenth, jeweled mirrors. Nineteenth, jeweled vases. Twentieth, a pearl net. Twenty-first, a white whisk. With these excellent and wonderful items, make sincere offerings. This can eliminate the ten evil deeds and five rebellious acts committed by kings and all sentient beings since beginningless time, and also fulfill their present wishes. If you cannot prepare twenty-one kinds, five kinds are also acceptable. What are the five kinds? First, fragrant water. Second, various flowers. Third, burning incense. Fourth, food. Fifth, lighting lamps. With these five things, generate great compassion and pity for all sentient beings, and by offering to all Buddhas, you should also be able to achieve success.
Next, make the Vajra (嚩日啰) (diamond/thunderbolt) mudra. Bless all the incense, flowers, treasures, and offerings in front. If there is a vajra (金剛杵), there is no need for a hand mudra; directly use the vajra to bless them. If there is no Vajra (嚩日啰), then use the hand mudra. Make the general mudra with the left hand, with the thumb pressing on the nail of the little finger, and the remaining three fingers pointing straight up.
上搩豎。真言曰。
唵(一)阿蜜里(二合)羝(二)嗚𤙖(二合)泮(三入)
此軍茶利小心真言。誦七遍莊嚴道場。種種香花燈明飲食悉行列竟。次當燒香。若欲請佛作佛印請。次請般若作般若印。次請觀自在菩薩作觀自在印。次請金剛及諸天等亦爾。隨類作印請之。一一請來作花座印並誦坐真言曰。
唵(一)嗚𤙖(二)迦摩啰(三)莎訶(四誦七遍一一請來安置座竟)
次作大結界印。右轉三匝。先仰二手。次二小指二無名指右壓左。反鉤于掌中。次豎二中指頭相拄。次以二食指。各捻中指上節背上。次別二大指各自屈。在中指中節上。莫相著真言曰。
唵(一)商迦(上)𡅏(二)摩訶三么焰(上)(三)盤陀盤陀(四)莎訶(五)
當誦七遍。次更燒香。作香爐印。印香及爐。即執香爐。壇前胡跪。供養東方一切諸佛一切菩薩一切金剛一切諸天四天王等。乃至十方亦爾。供養竟放香爐。著壇前至心作禮。若有香花飲食等而供養之。若無香華飲食等。作一切供養印。並誦真言而供養之。
次作普供養印。
以二手合掌于掌中。心少空勿令相著真言曰。
唵(一)薩婆菩馱(二)阿地瑟恥底(三)悉缽啰醯迷(四)伽伽那劍(引)三曼陀(五)莎訶
【現代漢語翻譯】 現代漢語譯本： 上搩豎。真言曰：
『唵』(om)(一)，『阿蜜里』(amili)(甘露)(二合)『羝』(di)(二)，『嗚𤙖』(hum phat)(二合)『泮』(phat)(三入)。
這是軍茶利(Kundali)(一種明王)的小心真言。誦七遍，莊嚴道場。種種香、花、燈明、飲食都排列完畢后，接著應當燒香。如果想要請佛，就作佛印來請。接著請般若(Prajna)(智慧)就作般若印。接著請觀自在菩薩(Avalokitesvara)就作觀自在印。接著請金剛(Vajra)(堅固)及諸天等也是這樣，隨其類別作印來請他們。一一請來后，作花座印，並誦坐真言曰：
『唵』(om)(一)，『嗚𤙖』(hum)(二)，『迦摩啰』(kamala)(蓮花)(三)，『莎訶』(svaha)(四)(誦七遍，一一請來安置座位完畢)。
接著作大結界印。右轉三匝。先仰二手。然後二小指、二無名指右壓左，反鉤于掌中。接著豎二中指頭相拄。接著以二食指，各捻中指上節背上。接著分開二大指各自屈，在中指中節上，不要相著。真言曰：
『唵』(om)(一)，『商迦』(shangjia)(二)，『摩訶三么焰』(mahasamaya)(偉大的誓言)(上)(三)，『盤陀盤陀』(bandha bandha)(束縛，束縛)(四)，『莎訶』(svaha)(五)。
應當誦七遍。接著再燒香，作香爐印，印香及爐。即執持香爐，在壇前胡跪。供養東方一切諸佛、一切菩薩、一切金剛、一切諸天、四天王等。乃至十方也是這樣。供養完畢，放下香爐，放在壇前，至心作禮。若有香、花、飲食等而供養之。若無香、花、飲食等，作一切供養印，並誦真言而供養之。
接著作普供養印。
以二手合掌于掌中，掌中稍微空，不要相著。真言曰：
『唵』(om)(一)，『薩婆菩馱』(sarva buddha)(一切佛)(二)，『阿地瑟恥底』(adhisthiti)(加持)(三)，『悉缽啰醯迷』(sphara heme)(普遍的喜悅)(四)，『伽伽那劍』(gagana kham)(虛空)(引)『三曼陀』(samanta)(普遍的)(五)，『莎訶』(svaha)。
【English Translation】 English version: Urdhva-sthapita. The mantra says:
'Om'(一), 'Amili'(nectar)(二合) 'Di'(二), 'Hum Phat'(二合) 'Phat'(三入).
This is the heart mantra of Kundali (a Wisdom King). Recite it seven times to adorn the mandala. After all kinds of incense, flowers, lamps, and food are arranged, then incense should be burned. If you want to invite the Buddhas, make the Buddha mudra to invite them. Next, to invite Prajna (wisdom), make the Prajna mudra. Next, to invite Avalokitesvara (the Bodhisattva of Compassion), make the Avalokitesvara mudra. Next, invite the Vajras (diamond-like beings) and all the devas (gods) in the same way, making mudras according to their categories to invite them. After inviting each one, make the flower seat mudra and recite the seat mantra, which says:
'Om'(一), 'Hum'(二), 'Kamala'(lotus)(三), 'Svaha'(四) (Recite seven times, inviting each one to be seated).
Next, make the great boundary mudra. Turn it three times to the right. First, turn both hands upwards. Then, cross the two little fingers and two ring fingers, right over left, hooking them back into the palms. Next, raise the two middle fingers, touching their tips together. Next, use the two index fingers, each pressing on the back of the upper joint of the middle fingers. Next, separate the two thumbs, each bent and placed on the middle joint of the middle fingers, without touching each other. The mantra says:
'Om'(一), 'Shangjia'(二), 'Mahasamaya'(great vow)(上)(三), 'Bandha Bandha'(bind, bind)(四), 'Svaha'(五).
It should be recited seven times. Next, burn incense again, make the incense burner mudra, and seal the incense and the burner. Then, holding the incense burner, kneel before the altar. Offer it to all the Buddhas, all the Bodhisattvas, all the Vajras, all the devas, and the Four Heavenly Kings in the East. And so on for the ten directions. After the offering is complete, put down the incense burner and place it in front of the altar, and prostrate with utmost sincerity. If there are incense, flowers, food, etc., offer them. If there are no incense, flowers, food, etc., make the all-offering mudra and recite the mantra to offer them.
Next, make the universal offering mudra.
With both hands, join the palms together, slightly hollow in the center, without touching each other. The mantra says:
'Om'(一), 'Sarva Buddha'(all Buddhas)(二), 'Adhisthiti'(blessing)(三), 'Sphara Heme'(universal joy)(四), 'Gagana Kham'(space)(引) 'Samanta'(universal)(五), 'Svaha'.
(六)
誦此七遍。復以種種香花供養。各作本印。還其位處。次作音樂讚歎周畢。作般若印懺悔罪障。誦大心真言當印心上。口陳所犯三業之罪。發露懺悔。恒具七法。譬如大火焚于乾草。加猛風吹莫不都盡。精進誦明。罪垢消滅亦復如是。又如霜雪闇室。焰日能除。誦明精進。滅無明闇猶如盛日。又誦般若真言。酥蜜等物作護摩。供養賢聖。滅除無始生死重罪。速得成就無上菩提。其持明人。應當具足堅持七法。何等為七。一者持戒。二者忍辱。三者離口過。四者于佛法中生決定信。五者發無上菩提心。六者常誦真言法印心生慚愧。七者於四威儀身心無倦。猶如輪王具足七寶。得紹正位。王四天下。咒師亦爾。具前七法速得證驗。隨所施為悉得稱意。正坐莫動。數數禮拜讚歎諸佛。愿我生生不經八難。所生之處恒為男子身。崇三寶諸根完具。一切伎藝愿速通達。具六神通。若來乞者頭目髓腦國城妻子象馬七寶。隨其所欲皆悉施與。一切諸欲心無染著。聰明智慧。一切眾生見聞我者。發菩提心。生生之處值善知識。恭敬尊重。聽聞正法如說修行。以菩提心而自莊嚴。於四威儀身心清凈。得宿命智無礙自在。諸惡罪業深生怖畏。修習菩提十波羅蜜得大自在。不受女身及以奴僕。亦不闇鈍不處邊地。不起邪見不生
【現代漢語翻譯】 現代漢語譯本： 背誦此咒七遍。再用各種香和花供養，各自結本尊印，放回原位。然後演奏音樂讚美，週而復始。結般若印懺悔罪障，誦持大心真言時印在心上，口中陳述所犯的身、口、意三業之罪，發露懺悔。經常具備七法，譬如大火焚燒乾燥的草，加上猛烈的風吹，沒有不燒盡的。精進誦持真言，罪惡消滅也是如此。又如霜雪和黑暗的房間，太陽能夠驅除。精進誦持真言，滅除無明黑暗就像盛大的太陽。又誦持般若真言，用酥油、蜂蜜等物做護摩（homa，一種祭祀儀式），供養賢聖，滅除無始以來的生死重罪，迅速成就無上菩提（Anuttara-samyak-sambodhi，無上正等正覺）。 持明（vidyadhara，持咒者）之人，應當具足並堅持七法。哪七法？一是持戒，二是忍辱，三是遠離口過，四是對佛法生起堅定的信心，五是發無上菩提心，六是經常誦持真言法印，心中生起慚愧，七是在行、住、坐、臥四威儀中身心不懈怠。猶如轉輪王具足七寶，得以繼承王位，統治四天下。咒師也是如此，具足前面的七法，迅速得到證驗，無論做什麼都能如意。端正坐好不要動，多次禮拜讚歎諸佛，愿我生生世世不經歷八難（astavikalpa，八種不幸的境遇），所出生的地方恒常為男子之身，崇敬三寶，諸根完好，一切技藝愿迅速通達，具備六神通（sadabhijna，六種超自然能力）。如果有人來乞討，頭、眼睛、骨髓、腦、國家、城市、妻子、兒女、象、馬、七寶，隨他所要的都全部施與。對於一切諸欲，心中沒有染著，聰明智慧。一切眾生見到或聽到我的人，都發起菩提心。生生世世遇到善知識，恭敬尊重，聽聞正法，如所說的那樣修行，以菩提心來莊嚴自己。在四威儀中身心清凈，得到宿命智（purvanivasanusmrti-jnana，回憶前世的能力），無礙自在。對於各種惡的罪業，深深地生起怖畏，修習菩提十波羅蜜（dasa-paramita，十種達到彼岸的方法），得到大自在。不接受女身以及奴僕之身，也不愚昧遲鈍，不處在邊地，不起邪見，不生……
【English Translation】 English version: Recite this seven times. Then offer various incenses and flowers, each forming its respective mudra (hand gesture), and return them to their original positions. Next, perform music and praise completely. Form the Prajna (wisdom) mudra to repent for karmic obstacles. While reciting the Great Heart Mantra, imprint it upon the heart, verbally confessing the sins of body, speech, and mind committed, revealing and repenting. Constantly possess the seven dharmas (qualities), just as a great fire burns dry grass, and with a strong wind blowing, nothing is left unburnt. Diligently reciting the mantra, the elimination of sins is also like this. Furthermore, like frost and snow in a dark room, the radiant sun can dispel them. Diligently reciting the mantra, extinguishing the darkness of ignorance is like the rising sun. Also, reciting the Prajna Mantra, using ghee (clarified butter), honey, and other items to perform a homa (sacrificial fire ritual), offering to the virtuous and sages, eradicates the heavy sins of birth and death from beginningless time, quickly attaining Anuttara-samyak-sambodhi (unsurpassed complete enlightenment). The vidyadhara (mantra holder) should fully possess and uphold the seven dharmas. What are the seven? First, upholding precepts; second, patience; third, abstaining from verbal misconduct; fourth, generating unwavering faith in the Buddha Dharma; fifth, generating the supreme Bodhicitta (the mind of enlightenment); sixth, constantly reciting mantras and mudras, with a sense of shame and remorse in the heart; seventh, maintaining diligence in body and mind in the four postures (walking, standing, sitting, and lying down). Just as a Chakravartin (wheel-turning king) possesses the seven treasures, inheriting the throne and ruling the four continents, so too is the mantra master. Possessing the aforementioned seven dharmas, one quickly attains verification, and whatever one does is according to one's wishes. Sit upright and still, frequently prostrating and praising all Buddhas, wishing that in life after life, I may not experience the eight difficulties (astavikalpa, eight unfavorable conditions), and that wherever I am born, I may always be in a male body, revering the Three Jewels, with all faculties complete, and may all skills be quickly mastered, possessing the six abhijna (sadabhijna, six supernormal powers). If someone comes to beg, I will give away my head, eyes, marrow, brain, country, city, wife, children, elephants, horses, and the seven treasures, whatever they desire. For all desires, may my heart be without attachment, intelligent and wise. May all beings who see or hear me generate Bodhicitta. In life after life, may I encounter virtuous friends, respectfully listen to the Dharma, and practice as taught, adorning myself with Bodhicitta. In the four postures, may my body and mind be pure, attaining the power of remembering past lives (purvanivasanusmrti-jnana), unhindered and free. May I deeply fear all evil deeds, cultivate the ten paramitas (dasa-paramita, ten perfections) of Bodhi, and attain great freedom. May I not receive a female body or the body of a servant, nor be dull-witted, nor dwell in a border region, nor arise with wrong views, nor be born...
旃陀羅家。有佛出世愿常值遇。修行六度迴向菩提所有財寶隨欲皆給。寧可貧賤修諸善法。不處富貴而行惡業。命不中夭。正信家生。眷屬具足孝養師父。利根智慧辯才無礙。得佛正信慈念眾生。愿所生處具五種法。何等為五。一者福德。二者智慧。三者十力。四者精進。五者發菩提心。如佛所證薩婆若智三十二相。我亦當得。十方凈土隨意往生。常見諸佛。一切眾生亦復如是。為一切眾生令好唸佛故。發是愿已持珠誦明。其持珠法者。去所供養佛菩薩處。四五尺許。卻縮跪坐身莫動搖。莫看東西莫近口氣。于供養佛菩薩等處。莫放穀風。正身端坐一心念佛菩薩金剛天等。如入奢摩他無異。
次作掏珠印。
以左手大指。捻無名指甲上。貫珠孔中。次直舒中指小指。以食指掩中指上節側上。以右手大指無名指。掐珠誦明。余指同左手。若如是掐珠。得十種瑞相者。即知有驗。何等為十。一者像上放光。二者風不吹而道場中幡自然動搖。三者云不覆而天有雷聲。四者道場中燈焰長三四尺。五者香爐中人不燒香而香菸自出。六者空中聞有種種音樂之聲。七者感得四方無事福壽延年無諸疾病。師子虎狼諸毒蟲等不能為害。八者於五欲境心無染著。九者諸魔鬼神不能嬈亂。自他之病療即除愈。十者見佛菩薩金剛天
等。若於夢中見佛菩薩。或升高山。或上高樹。乘船度岸。或騎象馬。或見師僧父母善知識等。是時行者及施主等。若於夢中見是相類。即知罪滅。皆是好應。靈瑞之相。明王翼衛。是時行者正作法中。身毛皆豎。即知得驗。每日旦起洗手面已。嚼楊柳枝更漱口訖。入佛堂中作供養法。未到食時悉皆發遣。一日三時如前掐珠。誦明一百八遍一千八遍。隨力所堪。道場門前置一護摩爐。持明師西坐面向東。左著香水及諸雜花。右著胡麻蘇蜜稻穀花等。隨有壇所燒供養物。皆右邊著。然後請諸佛菩薩金剛天等。作花座印。隨法所須。燒著爐中供養。供養已。還坐本處。口云此無香花飲食慚愧。然後發遣。房內數數燒香。日日誦不動佛陀羅尼。無量壽佛陀羅尼等。滅除身中五逆四重等一切罪障。若欲得生無量壽佛國。日日作此供養。誦陀羅尼法。常作此法。一切事業皆得成就。死已生無量壽佛國。若日日供養功德甚大。不可具說。唸佛功德非是挍量。其誦真言功德力。狀如日月之光。唸佛功德同夜燈之光。不得其比。若日日供養誦明兼唸佛功德。如須彌之高大海之深。若空唸佛不兼誦明功德。如香山之小。如阿耨達池之細。不可挍量。若日日供養諸佛誦明。滅罪如火燒草木。罪滅亦爾。若能日別三時供養。唸佛誦明。比空念
【現代漢語翻譯】 現代漢語譯本：如果在夢中見到佛菩薩（Buddha and Bodhisattva），或者登上高山，或者攀上高樹，或者乘船渡過彼岸，或者騎著象或馬，或者見到師父、僧侶、父母、善知識等等。這時修行者和施主等，如果在夢中見到這些景象，就知道罪業已經消除，都是好的徵兆，是吉祥的象徵，有明王（Vidyaraja）護衛。這時修行者正在做法時，身上汗毛都豎起來，就知道已經得到驗證。每天早上起床洗手洗臉后，嚼楊柳枝並漱口完畢，進入佛堂中作供養法事。未到吃飯時間全部發遣。一天三次像之前那樣掐念珠，誦明咒一百零八遍或一千零八遍，隨自己的能力而定。在道場門前放置一個護摩爐。持明師（Vidyadhara）面向東方坐在西方。左邊放置香水和各種雜花，右邊放置芝麻、酥油、蜂蜜、稻穀、花等等，隨壇場所有燒供養的物品，都放在右邊。然後迎請諸佛菩薩、金剛（Vajra）、天等，製作花座印。根據法事所需，燒著爐中供養。供養完畢后，回到原來的位置。口中說『此無香花飲食，慚愧』，然後發遣。房內經常燒香。每天誦不動佛陀羅尼（Acalanatha-buddha-dharani）、無量壽佛陀羅尼（Amitayus-buddha-dharani）等，滅除身中五逆（Panca-anantarya）四重等一切罪障。如果想要往生無量壽佛國（Sukhavati），每天作此供養，誦陀羅尼法。經常作此法，一切事業都能成就，死後往生無量壽佛國。如果每天供養，功德非常大，不可盡述。唸佛的功德不是可以比較衡量的。誦真言的功德力，就像日月的光芒。唸佛的功德如同夜晚燈的光芒，無法相比。如果每天供養、誦明咒兼唸佛，功德如須彌山（Mount Sumeru）之高，大海之深。如果只是唸佛而不兼誦明咒，功德如香山之小，如阿耨達池（Anavatapta）之細，不可比較。如果每天供養諸佛、誦明咒，滅罪如火燒草木，罪業消除也是這樣。如果能夠每天三次供養，唸佛誦明咒，比空念
【English Translation】 English version: If one sees Buddhas (Buddha) and Bodhisattvas (Bodhisattva) in a dream, or ascends a high mountain, or climbs a tall tree, or crosses the shore by boat, or rides an elephant or horse, or sees teachers, monks, parents, good spiritual friends, etc. At this time, if practitioners and donors see such signs in their dreams, they should know that their sins have been eradicated. These are all good omens, auspicious signs, and are protected by Vidyarajas (Vidyaraja). At this time, when the practitioner is performing the Dharma, the body hair stands on end, indicating that it has been verified. Every morning, after getting up, washing hands and face, chew willow branches and rinse the mouth, then enter the Buddha hall to perform offerings. Dismiss everything before mealtime. Three times a day, like before, count prayer beads, chanting mantras one hundred and eight times or one thousand and eight times, according to one's ability. Place a homa (Homa) stove in front of the Dharma hall. The Vidyadhara (Vidyadhara) sits facing east in the west. On the left, place fragrant water and various miscellaneous flowers, and on the right, place sesame seeds, ghee, honey, rice, flowers, etc. All items for burning offerings in the altar should be placed on the right. Then invite all Buddhas, Bodhisattvas, Vajras (Vajra), Devas (Deva), etc., and make flower seat mudras. According to the needs of the Dharma practice, burn offerings in the stove. After the offering is completed, return to the original position. Say, 'These are without fragrant flowers and food, I am ashamed,' and then dismiss them. Frequently burn incense in the room. Daily recite the Acalanatha-buddha-dharani (Acalanatha-buddha-dharani), Amitayus-buddha-dharani (Amitayus-buddha-dharani), etc., to eliminate all sins and obstacles such as the Five Heinous Offenses (Panca-anantarya) and Four Major Transgressions. If one wishes to be reborn in the Sukhavati (Sukhavati) of Amitayus Buddha (Amitayus Buddha), make these offerings daily and recite the Dharani Dharma. By constantly practicing this Dharma, all endeavors will be accomplished, and after death, one will be reborn in the Sukhavati. If one makes offerings daily, the merits are immense and cannot be fully described. The merits of reciting the Buddha's name cannot be measured. The power of reciting mantras is like the light of the sun and moon. The merits of reciting the Buddha's name are like the light of a night lamp, incomparable. If one makes offerings, chants mantras, and recites the Buddha's name daily, the merits are as high as Mount Sumeru (Mount Sumeru) and as deep as the ocean. If one only recites the Buddha's name without chanting mantras, the merits are as small as Fragrant Mountain and as small as Anavatapta Lake (Anavatapta), incomparable. If one makes offerings to all Buddhas and chants mantras daily, the eradication of sins is like fire burning grass and trees, and the elimination of sins is the same. If one can make offerings three times a day, recite the Buddha's name and chant mantras, it is better than just reciting
佛不可比挍。口不能宣。功德利益不可思議。當知般若功德成就。贊莫能盡。
陀羅尼集經卷第三 大正藏第 18 冊 No. 0901 陀羅尼集經
佛說陀羅尼集經卷第四(觀世音捲上)
大唐天竺三藏阿地瞿多譯
十一面觀世音神咒經(注是人意粗是經本此卷總有五十二印五十是主二印是客)
如是我聞。一時佛在王舍城中耆阇崛山。與無量菩薩摩訶薩大眾俱。前後圍繞。爾時觀世音菩薩摩訶薩。與無數持咒賢聖俱。前後圍繞。來詣佛所。到佛所已五體投地頂禮佛足。禮佛足已繞佛三匝。卻坐一面。時觀世音菩薩白佛言。世尊我有心咒。名十一面。具有無量大陀羅尼並諸印法及無量壇。我今說之。為一切眾生故。欲令一切眾生念善法故。欲令一切眾生無憂惱故。為除一切眾生病故。為一切障難災怪惡夢悉除滅故。欲除一切橫病死故。欲除一切諸噁心者令調柔故。欲除一切諸魔鬼神障難不起故。世尊我未曾見。若天若魔若帝釋若沙門若婆羅門等。有能受持如是法者。若讀若誦若書寫流佈。或以此法防護其身。或以此印印水。咒已澡浴其身。若入陣鬥戰。若為毒所中。持此法者。一切諸難無所能為。唯宿殃不除。如是之法。一切諸佛所念。我此咒法。一切諸佛所記。世尊我憶
【現代漢語翻譯】 現代漢語譯本 佛陀的功德無法比擬，言語無法宣說，其功德利益不可思議。應當明白般若（Prajna，智慧）的功德已經成就，讚歎也無法窮盡。
《陀羅尼集經》卷第三 大正藏第18冊 No. 0901 《陀羅尼集經》
《佛說陀羅尼集經》卷第四（觀世音捲上）
大唐天竺三藏阿地瞿多譯
《十一面觀世音神咒經》（註：『是人意粗是經本』，此卷總共有五十二印，五十是主印，二是客印）
如是我聞。一時，佛在王舍城（Rajagrha）中的耆阇崛山（Grdhrakuta）。與無量的菩薩摩訶薩（Bodhisattva-Mahasattva）大眾在一起，前後圍繞。當時，觀世音菩薩摩訶薩（Avalokitesvara-Bodhisattva-Mahasattva），與無數持咒的賢聖在一起，前後圍繞，來到佛的住所。到達佛的住所后，五體投地，頂禮佛足。禮佛足后，繞佛三圈，退到一旁坐下。這時，觀世音菩薩（Avalokitesvara）對佛說：『世尊，我有一個心咒，名為十一面。具有無量的大陀羅尼（Dharani），以及各種印法和無量的壇。我現在要說出它，爲了所有眾生的緣故，想要讓一切眾生憶念善法，想要讓一切眾生沒有憂愁煩惱，爲了去除一切眾生的疾病，爲了使一切障礙、災禍、怪異、惡夢全部消除，想要去除一切橫死的災難，想要去除一切心懷惡念的人，使他們變得調順柔和，想要去除一切諸魔鬼神的障礙，使它們無法興起作難。世尊，我從未見過，無論是天人、魔、帝釋（Indra，天帝）、沙門（Sramana，出家修行者）、婆羅門（Brahmana，祭司）等，有誰能夠受持這樣的法，無論是讀誦、書寫流佈，或者用這個法來防護自身，或者用這個印來印水，唸咒後用以洗浴自身，如果進入陣地戰鬥，或者被毒所傷，持此法的人，一切災難都不能加害，唯有宿世的業報無法消除。這樣的法，為一切諸佛所憶念。我這個咒法，為一切諸佛所記說。』世尊，我回憶
【English Translation】 English version The Buddha's merits are incomparable, words cannot express them, and the benefits of his virtues are inconceivable. It should be understood that the merits of Prajna (wisdom) have been accomplished, and praise cannot exhaust them.
Dharani Collection Sutra, Volume 3 Taisho Tripitaka Volume 18, No. 0901, Dharani Collection Sutra
The Sutra of the Buddha Speaking of the Dharani Collection, Volume 4 (Avalokitesvara, Part 1)
Translated by Atikuta, Tripitaka Master from India of the Great Tang Dynasty
The Eleven-Faced Avalokitesvara Divine Mantra Sutra (Note: 'This is a rough interpretation of the sutra based on human intention.' This volume contains a total of fifty-two mudras, fifty are main mudras, and two are guest mudras.)
Thus have I heard. At one time, the Buddha was in Rajagrha (Royal City), on Grdhrakuta (Vulture Peak). He was with a multitude of immeasurable Bodhisattva-Mahasattvas (Great Beings), surrounded before and behind. At that time, Avalokitesvara Bodhisattva-Mahasattva (Great Compassionate Being), with countless virtuous and holy mantra holders, surrounded before and behind, came to the Buddha's abode. Having arrived at the Buddha's abode, he prostrated himself with his five limbs touching the ground, and paid homage to the Buddha's feet. After paying homage to the Buddha's feet, he circumambulated the Buddha three times, and then sat down to one side. At that time, Avalokitesvara (The Observer of the World's Sounds) said to the Buddha: 'World Honored One, I have a heart mantra, named Eleven-Faced. It possesses immeasurable great Dharanis (incantations), as well as various mudras and immeasurable mandalas. I will now speak it, for the sake of all sentient beings, wishing to cause all sentient beings to remember good dharmas, wishing to cause all sentient beings to be without sorrow and affliction, in order to remove all diseases of all sentient beings, in order to completely eliminate all obstacles, disasters, strange occurrences, and bad dreams, wishing to remove all untimely deaths, wishing to subdue and soften all those with evil intentions, wishing to remove all obstacles from all demons and spirits, so that they cannot arise and cause trouble. World Honored One, I have never seen, whether it be gods, demons, Indra (Lord of the Gods), Sramanas (ascetics), or Brahmanas (priests), anyone who can receive and uphold such a dharma, whether reading, reciting, writing, or propagating it, or using this dharma to protect their body, or using this mudra to consecrate water, and after chanting the mantra, using it to bathe their body, if entering a battlefield, or being poisoned, those who uphold this dharma, all calamities will be unable to harm them, only past karmic retribution cannot be removed. Such a dharma is remembered by all Buddhas. This mantra of mine is recorded by all Buddhas.' World Honored One, I recall
過恒河沙數劫外。有佛名百蓮華眼頂無障礙功德光明王如來。我于爾時在彼佛所。作大持咒仙人中王。于彼佛所方得此法。得此法時。十方諸佛皆現目前。見佛現已。忽然即得未曾有智。當知此法有如是神力。亦能利益無量眾生。是故當知若善男子善女人等。有能晝夜慇勤讀誦。勿令忘失。持此法時更莫他境。于晨朝時洗浴其身。著新凈衣。受持此法作印護身。凈泥摩壇隨意方圓。闊狹大小結界已竟。請觀世音坐于壇上。燒香散華種種供養。禮拜誦咒一百八遍。持此咒者。現身即得十種果報。何等為十。一者身常無病。二者恒為十方諸佛憶念。三者一切財物衣服飲食。自然充足恒無乏少。四者能破怨敵。五者能使一切眾生皆生慈心。六者一切蠱毒一切熱病無能侵害。七者一切刀杖不能為害。八者一切水難不能漂溺。九者一切火難不能焚燒。十者不受一切橫死。是名為十。復得四種果報。何等為四。一者不為一切禽獸所害。二者永不墮地獄。三者臨命終時得見十方一切諸佛。四者命終之後生無量壽國。世尊我念過恒河沙數劫。復過無量恒河沙數劫。爾時有佛名曼陀羅香如來。我于彼佛為優婆塞身。于彼佛所復得此法。得此法已。於四方劫超生死際。說此法時。得一切諸佛大慈大悲大喜大舍智慧藏法門。以此法門力故。能
【現代漢語翻譯】 現代漢語譯本 過恒河沙數劫（Ganges sands kalpas）之外，有一尊佛，名為百蓮華眼頂無障礙功德光明王如來（Hundred Lotus Flower Eye Top Unobstructed Merit Light King Tathagata）。我那時在那尊佛的處所，作為持咒仙人中的王者。在那尊佛的處所才得到這個法。得到這個法的時候，十方諸佛都顯現在我的眼前。見到諸佛顯現之後，忽然就得到了前所未有的智慧。應當知道這個法有這樣的神力，也能利益無量眾生。所以應當知道，如果善男子善女人等，能夠晝夜慇勤地讀誦，不要忘記和丟失。持這個法的時候不要想其他的事情。在早晨的時候洗浴身體，穿上新的乾淨的衣服，受持這個法，作印護身。用乾淨的泥土摩壇，隨意設定成方形或者圓形，寬窄大小，結界完畢。請觀世音（Avalokiteshvara）菩薩坐在壇上，燒香散花，用各種物品供養。禮拜誦咒一百零八遍。持這個咒的人，現世就能得到十種果報。是哪十種呢？一是身體常常沒有疾病。二是常常被十方諸佛憶念。三是一切財物衣服飲食，自然充足，恒常沒有缺少。四是能夠破除怨敵。五是能夠使一切眾生都生起慈心。六是一切蠱毒一切熱病都不能侵害。七是一切刀杖不能造成傷害。八是一切水難不能漂溺。九是一切火難不能焚燒。十是不受一切橫死。這就是十種果報。還能得到四種果報。是哪四種呢？一是不被一切禽獸所害。二是永遠不墮入地獄。三是臨命終時能夠見到十方一切諸佛。四是命終之後往生無量壽國（Amitabha's Pure Land）。 世尊，我憶念過去恒河沙數劫，又超過無量恒河沙數劫。那時有一尊佛，名為曼陀羅香如來（Mandala Fragrance Tathagata）。我在那尊佛處作為優婆塞（Upasaka，男居士）之身。在那尊佛處又得到這個法。得到這個法之後，在四方劫中超越生死之界。說這個法的時候，得到一切諸佛大慈大悲大喜大舍智慧藏法門。憑藉這個法門的力量，能夠……
【English Translation】 English version Beyond kalpas as numerous as the sands of the Ganges, there is a Buddha named Hundred Lotus Flower Eye Top Unobstructed Merit Light King Tathagata. At that time, I was in the presence of that Buddha, as the king among the mantra-holding immortals. Only in the presence of that Buddha did I obtain this Dharma. When I obtained this Dharma, all the Buddhas of the ten directions appeared before my eyes. After seeing the Buddhas appear, I suddenly obtained unprecedented wisdom. It should be known that this Dharma has such divine power, and can also benefit immeasurable sentient beings. Therefore, it should be known that if good men and good women are able to diligently recite it day and night, without forgetting or losing it. When holding this Dharma, do not think of other things. In the morning, bathe your body, put on new and clean clothes, receive and uphold this Dharma, and make mudras to protect your body. Smear the altar with clean mud, setting it up as a square or circle at will, wide or narrow, large or small, and after the boundary is established. Invite Avalokiteshvara to sit on the altar, burn incense, scatter flowers, and make various offerings. Bow and recite the mantra one hundred and eight times. Those who hold this mantra will immediately obtain ten kinds of rewards in this life. What are the ten? First, the body is always free from illness. Second, one is constantly remembered by the Buddhas of the ten directions. Third, all wealth, clothing, food, and drink are naturally abundant and constantly without lack. Fourth, one is able to destroy enemies. Fifth, one is able to make all sentient beings generate loving-kindness. Sixth, all poisons and all hot diseases are unable to harm. Seventh, all knives and staffs cannot cause harm. Eighth, all water disasters cannot cause drowning. Ninth, all fire disasters cannot cause burning. Tenth, one does not suffer any untimely death. These are the ten rewards. One also obtains four kinds of rewards. What are the four? First, one is not harmed by any birds or beasts. Second, one never falls into hell. Third, at the time of death, one is able to see all the Buddhas of the ten directions. Fourth, after death, one is reborn in the Land of Immeasurable Life (Amitabha's Pure Land). World Honored One, I recall that in the past, beyond kalpas as numerous as the sands of the Ganges, and again beyond immeasurable kalpas as numerous as the sands of the Ganges, there was a Buddha named Mandala Fragrance Tathagata. I was in the presence of that Buddha as an Upasaka (male lay devotee). In the presence of that Buddha, I again obtained this Dharma. After obtaining this Dharma, I transcended the boundary of birth and death in four kalpas. When speaking this Dharma, I obtained the Great Compassion, Great Mercy, Great Joy, and Great Equanimity Wisdom Treasury Dharma-door of all the Buddhas. By the power of this Dharma-door, one is able to...
救一切眾生一切牢獄系閉杻械枷鎖臨當刑戮。水火等難種種苦惱。我恒救護令得解脫。一切夜叉羅剎娑等。由此法印陀羅尼力。令此夜叉羅剎娑等。皆發善心功德具足。即發阿耨多羅三藐三菩提心。我此法等有如是力。設復有人。犯四重罪及五逆罪。能持此法讀誦一遍陀羅尼者。所有一切恨本重罪。悉得除滅。誦此咒者有如是功德。況復依教。能作印法誦持咒者。當知是人于萬萬億那由他諸佛所。曾聞此法今還得聞。況復受持讀誦晝夜不忘者。是人若心有所念者。我滿其愿。若復有人月十四日或十五日以香湯洗浴其身。著新凈衣。一上廁一洗浴。如此凈衣。不得上屏。行此法時。竟日不食。作印護身。結界法已。誦陀羅尼。至於明旦。其道場中。置觀世音像。作請觀世音印。誦咒。懸于種種。雜色幡蓋。香華供養。初入道場時。必須殷重至心奉請十方諸佛。慇勤懺悔。讚歎三寶。禮三拜已。在於像前敷一坐具。胡跪恭敬至心發願。作數珠印。把珠掐之。一心誦咒一千八遍一百八遍亦得無咎。次執香爐燒香而言。此處無有種種供養上味飲食。慚愧謝之。世尊我由此等法印咒力。名號尊貴難可得聞。若有稱念百千俱致那由他諸佛名號。復有暫時稱我名號。彼二人福正等無異。爾時觀世音菩薩白佛言。世尊若善男子善女人。
【現代漢語翻譯】 現代漢語譯本：我恒常救度一切眾生，使其脫離一切牢獄的囚禁、枷鎖的束縛以及面臨的刑罰和殺戮。對於水災、火災等種種苦難，我都予以救護，使他們得以解脫。一切夜叉（Yaksha，一種守護神）和羅剎娑（Rakshasa，一種惡鬼）等，憑藉此法印和陀羅尼（Dharani，咒語）的力量，都能生起善良之心，功德圓滿具足，進而發起阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心）。我的這些法門具有如此強大的力量。即使有人犯下四重罪（Parajika，比丘或比丘尼所犯的四種極嚴重的罪行）和五逆罪（Anantariya-karma，殺父、殺母、殺阿羅漢、出佛身血、破和合僧），如果能夠受持此法，讀誦一遍陀羅尼，所有一切深重的罪業都能消除。誦持此咒語的人有如此功德，更何況是依照教法，能夠結印、誦持咒語的人呢？應當知道，這個人在萬萬億那由他（Nayuta，數量單位）諸佛處，曾經聽聞過此法，如今再次聽聞。更何況是受持、讀誦、晝夜不忘的人呢？這個人如果心中有所念想，我都會滿足他的願望。如果有人在每月十四日或十五日，用香湯沐浴身體，穿上新的乾淨衣服，每次上廁所后都要洗浴，如此保持衣服的潔凈，不得坐在不潔凈的地方。行此法時，整日不進食，結印護身，結界完畢后，誦持陀羅尼，直到天亮。在他的道場中，安置觀世音（Avalokiteshvara）像，結請觀世音印，誦咒，懸掛各種雜色的幡蓋，用香和鮮花供養。初入道場時，必須殷重至誠地奉請十方諸佛，慇勤懺悔，讚歎三寶，禮拜三次後，在佛像前鋪設一個座位，胡跪恭敬，至心發願。結數珠印，手持念珠，一心誦咒一千零八遍，一百零八遍也可以，沒有過失。然後手執香爐燒香，說道：『此處沒有種種供養和上等美味飲食，慚愧地向您致歉。』世尊，我由此等法印咒力的加持，名號尊貴，難以聽聞。如果有人稱念百千俱致那由他（Koti-nayuta，數量單位）諸佛的名號，又有人暫時稱念我的名號，這兩個人的福德完全相等，沒有差別。爾時，觀世音菩薩（Avalokiteshvara Bodhisattva）對佛說：『世尊，如果有善男子、善女人，'
【English Translation】 English version: I constantly rescue all sentient beings, freeing them from all imprisonments, fetters, and the punishments and executions they face. I protect them from various sufferings such as floods and fires, enabling them to be liberated. All Yakshas (Yaksha, a type of guardian deity) and Rakshasas (Rakshasa, a type of demon), through the power of this Mudra (Mudra, a symbolic gesture) and Dharani (Dharani, a mantra), can generate virtuous minds, perfect their merits, and further develop the Anuttara-samyak-sambodhi-citta (Anuttara-samyak-sambodhi-citta, the mind of unsurpassed complete enlightenment). These Dharmas (Dharma, teachings) of mine possess such great power. Even if someone has committed the four Parajikas (Parajika, the four most severe offenses for monks or nuns) and the five Anantariya-karmas (Anantariya-karma, patricide, matricide, killing an Arhat, causing a Buddha to bleed, and creating schism in the Sangha), if they can uphold this Dharma and recite the Dharani once, all their deep-rooted sins will be eliminated. The merit of reciting this mantra is so great, how much more so for those who, according to the teachings, can form the Mudras and recite the mantras? Know that this person, in the presence of billions of Nayutas (Nayuta, a unit of measurement) of Buddhas, has heard this Dharma before and now hears it again. How much more so for those who uphold, recite, and never forget it day and night? If this person has any desires in their heart, I will fulfill their wishes. If someone on the fourteenth or fifteenth day of the month bathes their body with fragrant water, puts on new and clean clothes, and bathes after each visit to the toilet, keeping the clothes clean in this way, and does not sit in unclean places. When performing this practice, they should not eat for the entire day, form Mudras to protect themselves, and after establishing the boundary, recite the Dharani until dawn. In their Mandala (Mandala, a sacred space), place an image of Avalokiteshvara (Avalokiteshvara), form the Mudra of inviting Avalokiteshvara, recite the mantra, and hang various colorful banners and canopies, offering incense and flowers. When first entering the Mandala, one must earnestly and sincerely invite the Buddhas of the ten directions, sincerely repent, praise the Three Jewels, and after bowing three times, spread a seat in front of the image, kneel respectfully, and sincerely make vows. Form the Rosary Mudra, hold the beads, and recite the mantra single-mindedly one thousand and eight times; one hundred and eight times is also acceptable, without fault. Then, holding an incense burner, burn incense and say: 『Here, there are no various offerings or superior delicious foods, I humbly apologize.』 World Honored One, through the power of these Mudras and mantras, my name is honorable and difficult to hear. If someone recites the names of hundreds of thousands of Kotis-nayutas (Koti-nayuta, a unit of measurement) of Buddhas, and another person temporarily recites my name, the merit of these two people is completely equal, without difference.』 At that time, Avalokiteshvara Bodhisattva (Avalokiteshvara Bodhisattva) said to the Buddha: 『World Honored One, if there are good men and good women,』
晝夜慇勤稱我名號者。皆得阿毗跋致地。現身得離一切苦惱一切障難一切怖畏。及三毒罪悉得除愈。況復有人。依於此教如法修行。當知是人即得阿耨多羅三藐三菩提。如在掌內。
爾時佛告觀世音菩薩摩訶薩言。善哉善哉善男子。汝乃能於一切眾生。起于大慈大悲之心。而欲開示此大神咒印等法門。善男子汝由此法方便力故。悉能救脫一切眾生。所有病苦障難怖畏身語意惡。乃至安立一切眾生於阿耨多羅三藐三菩提心。決定無疑。善男子此陀羅尼印等法門。我亦隨喜。受汝神咒印等之法。我亦印可。善男子汝今說之。
爾時觀世音菩薩摩訶薩。從座而起偏袒右肩。五體投地頂禮佛足。右膝著地而白佛言。世尊我今承佛神力。次第說印陀羅尼壇功能法式。即說咒曰。
那(上音)謨(上音)啰(上音)跢那(二合)跢啰(二合)夜耶(一)那(上音)謨(上音)阿𠼝耶(二)婆路(輕呼)枳帝攝跋(二合)啰(去音)耶(三)菩提薩埵(去音)耶(四)摩訶薩埵(去音)耶(五)摩訶迦嚧尼迦(去音)耶(六)跢侄他(七)唵(八去音長引)馱啰馱啰(九)地哩地哩(十)杜嚕杜嚕(十一)壹𪘨伐𪘨(十二)(茶賣反去音上下同)齲犁尾齲犁(十三)阇梨阇梨(十四)缽啰阇梨缽啰阇犁(十五)鳩
【現代漢語翻譯】 現代漢語譯本： 若有人日夜勤懇地稱念我的名號，都能夠得到阿毗跋致地（Avivartika-bhumi，不退轉地），現世就能脫離一切苦惱、一切障難、一切怖畏，以及貪嗔癡三毒之罪，全部都能消除痊癒。更何況有人，依照這個教法如法修行，應當知道這個人即刻就能得到阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），如同探囊取物一般容易。
這時，佛告訴觀世音菩薩摩訶薩（Avalokiteśvara Bodhisattva Mahāsattva）說：『很好啊，很好啊，善男子！你能夠對一切眾生，生起大慈大悲之心，想要開示這個大神咒印等法門。善男子，你憑藉這個法門的方便之力，完全能夠救脫一切眾生，所有的病苦、障難、怖畏、身語意惡，乃至能安立一切眾生於阿耨多羅三藐三菩提心，決定不會有任何懷疑。善男子，這個陀羅尼印等法門，我也隨喜讚歎。接受你的神咒印等之法，我也認可。善男子，你現在就說吧。』
這時，觀世音菩薩摩訶薩，從座位上站起來，袒露右肩，五體投地頂禮佛足，右膝著地，對佛說：『世尊，我現在承蒙佛的神力，依次宣說印陀羅尼壇的功能法式。』隨即說咒語：
那(上音)謨(上音)啰(上音)跢那(二合)跢啰(二合)夜耶(一)那(上音)謨(上音)阿𠼝耶(二)婆路(輕呼)枳帝攝跋(二合)啰(去音)耶(三)菩提薩埵(去音)耶(四)摩訶薩埵(去音)耶(五)摩訶迦嚧尼迦(去音)耶(六)跢侄他(七)唵(八去音長引)馱啰馱啰(九)地哩地哩(十)杜嚕杜嚕(十一)壹𪘨伐𪘨(十二)(茶賣反去音上下同)齲犁尾齲犁(十三)阇梨阇梨(十四)缽啰阇梨缽啰阇梨(十五)鳩
【English Translation】 English version: Those who diligently recite my name day and night will all attain the Avivartika-bhumi (stage of non-retrogression). In their present life, they will be freed from all suffering, all obstacles, all fears, and the sins of the three poisons (greed, hatred, and delusion) will be completely eliminated and healed. Moreover, if someone relies on this teaching and practices accordingly, know that this person will immediately attain Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment) as easily as taking something from one's palm.
At that time, the Buddha said to Avalokiteśvara Bodhisattva Mahāsattva: 'Excellent, excellent, virtuous man! You are able to generate great compassion and great mercy towards all sentient beings and wish to reveal this great divine mantra-mudra and other Dharma methods. Virtuous man, by the power of this Dharma method, you are fully capable of rescuing all sentient beings from all illnesses, sufferings, obstacles, fears, evil deeds of body, speech, and mind, and even establishing all sentient beings in the mind of Anuttara-samyak-sambodhi, without any doubt. Virtuous man, I also rejoice in this Dharani-mudra and other Dharma methods. I accept your divine mantra-mudra and other Dharma methods, and I also approve of them. Virtuous man, speak them now.'
At that time, Avalokiteśvara Bodhisattva Mahāsattva rose from his seat, bared his right shoulder, prostrated himself with five limbs touching the ground, and knelt on his right knee, saying to the Buddha: 'World Honored One, I now rely on the Buddha's divine power to sequentially explain the functions, methods, and formats of the mudra-dharani altar.' Then he spoke the mantra:
Na(upper tone) mo(upper tone) ra(upper tone) tna(two combined) tra(two combined) ya ya(one) na(upper tone) mo(upper tone) a(two) a lo(light sound) ki te shfa(two combined) ra(departing sound) ya(three) bo dhi sa tva(departing sound) ya(four) ma ha sa tva(departing sound) ya(five) ma ha ka ru ni ka(departing sound) ya(six) ta di ta(seven) om(eight departing sound long) da ra da ra(nine) di ri di ri(ten) du ru du ru(eleven) yi zhi fa zhi(twelve) (tea sell reverse departing sound up and down same) qu li wei qu li(thirteen) she li she li(fourteen) bo la she li bo la she li(fifteen) jiu
素咩(十六)鳩蘇么婆梨(十七)壹里弭(去音)里(十八)止里止徴(知里反十九)阇羅摩(二十)波那(去音)耶(二十一)缽啰(二合)摩輸陀薩埵(二十二)摩訶迦嚧尼迦(二十三)莎(去音下同)訶(二十四)
觀世音菩薩說此陀羅尼時。佛菩薩眾金剛諸天等。高聲贊言善哉善哉。爾時觀世音菩薩白佛言。世尊此是根本陀羅尼。若有唸誦。獲如上說功德勝利。已說根本陀羅尼竟。
次說七日供養壇法。
若有沙門若婆羅門善男子等。誦于秘密法藏。要決成就大驗。若諸國王。心生決定懺悔眾罪。愿欲見聞都大道場法壇會者。先覓清凈寬大院宇精華大舍。及好寺舍佛堂之所。露地亦得。定知處已。白月一日于晨朝時。阿阇梨身及諸弟子。香湯洗浴。將諸香花至其處所。阿阇梨手執跋折羅。次第問諸弟子等言。汝等決定。欲學諸佛秘密法藏。不生疑不。徒眾答言。我等欲學諸佛法藏。決定誠信不生疑心。如是次第三問三答。如是答竟。次阿阇梨手印香爐水等。咒已。手執香爐胡跪燒香。啟白一切諸佛般若菩薩金剛天等。及與一切業道冥祇。今此地者是我之地。我今欲立七日七夜都大道場法壇之會。供養一切十方法界諸佛世尊。及般若波羅蜜多諸菩薩眾金剛天等。領諸徒眾。決定一切秘密法藏
【現代漢語翻譯】 現代漢語譯本： 素咩(十六)鳩蘇么婆梨(十七)壹里弭(去音)里(十八)止里止徴(知里反十九)阇羅摩(二十)波那(去音)耶(二十一)缽啰(二合)摩輸陀薩埵(二十二)摩訶迦嚧尼迦(二十三)莎(去音下同)訶(二十四)
觀世音菩薩說此陀羅尼時，佛、菩薩眾、金剛、諸天等，高聲贊言：『善哉！善哉！』爾時，觀世音菩薩對佛說：『世尊，此是根本陀羅尼，若有人唸誦，就能獲得如上所說的功德利益。』說完根本陀羅尼。
接下來講述七日供養壇法。
如果有沙門（出家修道者）、婆羅門（古印度祭司）、善男子等，誦持秘密法藏，想要快速成就，獲得大的效驗；或者諸國王，心中生起堅定的懺悔之心，想要親眼見到都大道場法壇之會，首先要尋找清凈寬敞的院宇，精華的大舍，以及好的寺舍佛堂之處，露天的地方也可以。確定好地點后，在白月（農曆上半月）初一的早晨，阿阇梨（導師）自身以及諸位弟子，用香湯沐浴。然後將各種香花帶到那個地方。阿阇梨手持跋折羅（金剛杵），依次問諸位弟子說：『你們是否決定要學習諸佛的秘密法藏，不生疑惑？』徒眾回答說：『我們想要學習諸佛的法藏，決定誠信，不生疑心。』這樣依次問三次，回答三次。回答完畢后，阿阇梨用手印、香爐、水等加持，然後手持香爐，胡跪燒香，啟白一切諸佛、般若菩薩、金剛、天等，以及一切業道冥祇：『現在這塊地是我的地，我今天想要建立七日七夜的都大道場法壇之會，供養一切十方法界的諸佛世尊，以及般若波羅蜜多諸菩薩眾、金剛天等。』帶領諸位徒眾，堅定一切秘密法藏。
【English Translation】 English version: Suo mie (16), Jiu su me po li (17), Yi li mi (rising tone) li (18), Zhi li zhi zheng (zhi li fan 19), She luo mo (20), Bo na (rising tone) ye (21), Bo la (two combined) mo shu tuo sa duo (22), Mo he jia lu ni jia (23), Suo (rising tone, same below) he (24).
When Avalokiteshvara Bodhisattva recited this Dharani, the Buddhas, Bodhisattvas, Vajras, and Devas praised loudly, saying, 'Excellent! Excellent!' At that time, Avalokiteshvara Bodhisattva said to the Buddha, 'World Honored One, this is the fundamental Dharani. If anyone recites it, they will obtain the merits and benefits as described above.' The fundamental Dharani has been spoken.
Next, the method of the seven-day offering altar will be described.
If there are Shramanas (ordained practitioners), Brahmanas (ancient Indian priests), good men, etc., who recite the secret Dharma treasury, desiring to quickly achieve great results; or if kings develop a firm resolve to repent of their sins, wishing to see and hear the Great Dharma Assembly of the Great Way Altar, they should first seek a clean and spacious courtyard, an excellent great hall, or a good temple or Buddha hall. An open space is also acceptable. Once the location is determined, on the first day of the white month (first half of the lunar month), in the morning, the Acharya (teacher) and the disciples should bathe with fragrant water. Then, they should bring various fragrant flowers to the location. The Acharya, holding a Vajra (Dorje), should ask the disciples in order, 'Are you determined to learn the secret Dharma treasury of the Buddhas, without any doubts?' The assembly should answer, 'We wish to learn the Dharma treasury of the Buddhas, with firm faith and without any doubts.' This should be asked and answered three times in order. After the answers are completed, the Acharya should bless the hand seals, incense burner, water, etc., with mantras. Then, holding the incense burner, kneeling on one knee, and burning incense, the Acharya should inform all the Buddhas, Prajna Bodhisattvas, Vajras, Devas, and all the deities of the karmic paths, 'This land is my land. Today, I wish to establish a seven-day and seven-night Great Dharma Assembly of the Great Way Altar, offering to all the Buddhas, World Honored Ones, in the ten directions, as well as the Prajna Paramita Bodhisattvas, Vajras, and Devas.' Leading the disciples, the Acharya should firmly establish all the secret Dharma treasury.
難思議法門故。取諸證成。我欲護身結界法事。在此院內。東西南北四維上下。所有一切破壞正法。毗那夜迦惡神鬼等。皆出去我結界之所七里之外。若護正法善神鬼等。於我佛法中有利益者。隨意而住。說此語已。次等依彼軍茶利法。辟除結界。既結界竟。即令掘去十肘地內。一切惡土骨發炭糠瓦礫等物。若上好地。掘深一磔。若中一肘。下地二肘。若下下地掘深三肘。惡物盡竟。將好凈土堅筑令平。基高最好。次第二日及第三日。以泥泥地。
次第四日用牛糞香泥。泥其地竟。次將繩子。四方八肘一匝挽之。四角下點。更以繩子。從東北角至西南角。從東南角至西北角。交叉挽之。其繩叉中下點。掘地深一磔許。埋著五寶並及五穀。其五寶者。一金二銀三真珠四珊瑚五琥珀。言五穀者。一大麥二小麥三稻穀四小豆五胡麻。以一片絹共裹寶谷。以五色線系絹埋之。其五色線。一頭出地長五指許。此寶物等永不得出。次作大結界。其結界法。執跋折羅(唐云金剛杵也)右繞壇外。急走三匝。作毗那夜迦種種結界印。印地下四方上方。誦咒作印。啟告辟除結界等法。如初日說。依軍茶利次第法用。
次第五日結界法式。如第四日。更用牛糞塗地。其塗地法。手右旋磨。勿向左磨。其餘事者同第四日。
【現代漢語翻譯】 現代漢語譯本： 因為難思議法門的緣故，需要取得各種證成。我現在想要進行護身結界法事，就在這個院內。東西南北四維上下，所有一切破壞正法、毗那夜迦（Vinayaka，障礙神）惡神鬼等，都離開我結界的區域七里之外。如果護持正法的善神鬼等，對於我的佛法有利益的，可以隨意居住。說完這些話后，接著依照軍茶利（Kundali，軍荼利明王）法，進行辟除結界。結界完畢后，就讓人挖掘十肘深的地，清除一切惡土、骨頭、頭髮、炭、糠、瓦礫等物。如果是上好的土地，挖掘一磔（約一拃）深；中等的土地，挖掘一肘深；下等的土地，挖掘二肘深；下下等的土地，挖掘三肘深。惡物清除乾淨后，用好的乾淨土夯實平整，地基越高越好。第二天和第三天，用泥土塗抹地面。
第四天，用牛糞香泥塗抹地面。塗抹地面的方法是，手向右旋轉塗抹，不要向左旋轉塗抹。然後用繩子，四方八肘長繞一圈，在四個角上做標記。再用繩子，從東北角到西南角，從東南角到西北角，交叉拉線，在繩子交叉的中心點做標記。挖掘地面一磔深，埋入五寶和五穀。五寶是：一、金；二、銀；三、珍珠；四、珊瑚；五、琥珀。五穀是：一、大麥；二、小麥；三、稻穀；四、小豆；五、胡麻。用一片絹一起包裹寶物和穀物，用五色線繫好絹，然後埋入地下，五色線的一頭留在地面上，露出五指長。這些寶物永遠不能取出。接著作大結界。結界的方法是，手持跋折羅（Vajra，金剛杵），向右繞著壇外，快速走三圈，作出毗那夜迦的各種結界印，用印印地下、四方、上方，誦咒作印。啟告、辟除結界等方法，如同第一天所說，依照軍茶利的次第法使用。
第五天，結界法式如同第四天。再次用牛糞塗抹地面。塗抹地面的方法是，手向右旋轉塗抹，不要向左旋轉塗抹。其餘的事情與第四天相同。
【English Translation】 English version: Due to the inconceivable Dharma gate, various proofs are required. Now I wish to perform the rite of self-protection and boundary establishment within this courtyard. All evil spirits and demons, including Vinayakas (Vinayaka, obstacle-creating deities) who destroy the true Dharma in all directions—east, west, north, south, the four intermediate directions, above, and below—must depart seven li (approximately 3.5 kilometers) away from the area I am establishing as a boundary. If there are virtuous spirits and demons who protect the true Dharma and are beneficial to my Buddhist teachings, they may reside here as they wish. After speaking these words, then, according to the Kundali (Kundali, the Wisdom King Kundali) method, perform the expulsion and boundary establishment. Once the boundary is established, have people dig ten elbow-lengths deep into the ground, removing all impure soil, bones, hair, charcoal, chaff, tiles, and gravel. If the soil is of the highest quality, dig one zhé (span between thumb and index finger) deep; if it is of medium quality, dig one elbow-length deep; if it is of low quality, dig two elbow-lengths deep; if it is of the lowest quality, dig three elbow-lengths deep. Once all the impure substances are removed, use good, clean soil to tamp it down firmly and level it. The higher the foundation, the better. On the second and third days, plaster the ground with mud.
On the fourth day, plaster the ground with cow dung and fragrant mud. The method of plastering the ground is to rotate the hand clockwise while applying, do not rotate counterclockwise. Then, using a rope, encircle the area with a length of eight elbow-lengths on each side, marking the four corners. Then, using the rope, draw lines diagonally from the northeast corner to the southwest corner, and from the southeast corner to the northwest corner, intersecting the lines. Mark the center point where the ropes intersect. Dig the ground one zhé deep, and bury the five treasures and five grains. The five treasures are: one, gold; two, silver; three, pearls; four, coral; five, amber. The five grains are: one, barley; two, wheat; three, rice; four, small beans; five, sesame. Wrap the treasures and grains together in a piece of silk, tie the silk with five-colored threads, and then bury it in the ground, leaving one end of the five-colored threads extending about five finger-widths above the ground. These treasures must never be removed. Next, create a great boundary. The method of establishing the boundary is to hold the Vajra (Vajra, diamond scepter), walk quickly three times around the outside of the altar, moving clockwise. Make various boundary-establishing mudras of Vinayaka, and use the mudras to seal the ground below, the four directions, and above, while reciting mantras. The methods of announcing, expelling, and establishing the boundary are as described on the first day, following the sequential method of Kundali.
On the fifth day, the method of establishing the boundary is the same as on the fourth day. Again, plaster the ground with cow dung. The method of plastering the ground is to rotate the hand clockwise while applying, do not rotate counterclockwise. The remaining procedures are the same as on the fourth day.
次第六日。阿阇梨洗浴先入壇內。又好聰明弟子二人。亦凈洗浴著新凈衣。隨後入壇。以壇香湯和石灰竟。石灰汁中染細繩子。令一弟子把其繩頭。按壇東北正當角頭。先點之處。次阿阇梨把繩一頭。按壇東南正當角頭先點之處。急挽著地。使一弟子捻繩中央。拼著地上。次東北角弟子起。向西南角坐。亦如前作。次東南角阿阇梨起。向西北角坐。亦如前作。次西南角弟子起。向東北角坐。亦如前法。次先拼處。從外向內。離一肘許。更依前法。圍繞拼之。次取八肘繩子。屈中當壇一方。下著一點。更屈二肘繩子。從壇一方中央點量。左右更點兩處。次其一方門壁。去壇繩五指許。次更屈門壁。向左右五指許作。次其門左右兩畔。寬五指許作。次其門外邊直畫著。一方若爾。三方準知。次作中院。外繩四肘。其外院內繩。與中外繩。兩繩之間開一肘道。其中院門四方壁與。向左右。總作三指許。其門外邊繩子拼法。亦如前法其中院內方。離外繩一肘。更拼石灰繩子。其壇正中心。作二肘院。莫作門。
次阿阇梨以五色線。一咒一結五十五結。用馬頭觀世音咒咒曰。
唵(一)阿彌(上音)哩都知(二合)婆(去音)婆(二)嗚𤙖泮(三)
次以絹片。裹於五寶並五穀子。五色線系。系咒索上。隨
【現代漢語翻譯】 現代漢語譯本 第六天，阿阇梨（Acharya，導師）沐浴后先進入壇場。再挑選兩位聰明的弟子，也凈身沐浴，穿上乾淨的新衣，隨後進入壇場。用壇中的香湯和石灰混合均勻。將細繩子浸染在石灰汁中，讓一位弟子拿著繩子的一頭，按在壇場東北角正對角頭，作為第一個標記點。然後阿阇梨拿著繩子的另一頭，按在壇場東南角正對角頭，也是第一個標記點。用力拉緊繩子貼著地面，讓一位弟子捏住繩子中央，壓在地上。接著，東北角的弟子起身，到西南角坐下，也像之前那樣操作。然後，東南角的阿阇梨起身，到西北角坐下，也像之前那樣操作。接著，西南角的弟子起身，到東北角坐下，也像之前那樣操作。然後，沿著先前標記的線，從外向內，距離一肘左右，再次按照之前的方法，圍繞壇場標記。接著，取八肘長的繩子，對摺後放在壇場的一邊，在中間做一個標記點。再取二肘長的繩子，從壇場一邊的中央點開始測量，左右各做一個標記點。然後，這一邊的門壁，距離壇場的繩子大約五指寬。接著，再將門壁向左右各延伸五指寬。然後，將門的外邊直接畫出來。一邊這樣做好了，其他三邊也按照相同的方法進行。接著，製作中院，外繩四肘長。外院的內繩與中院的外繩之間，留出一肘寬的通道。中院的門四面墻壁，向左右兩邊，總共留出三指寬。門的外面繩子的標記方法，也和之前的方法一樣。中院的內方，距離外繩一肘。再次用石灰繩子進行標記。在壇場的正中心，製作一個二肘寬的院子，不要開門。 接著，阿阇梨用五色線，每念一句咒語打一個結，總共打五十五個結。使用馬頭觀世音（Hayagriva，佛教護法神）的咒語，唸誦如下： 唵（om，種子字） 阿彌（上音）哩都知（二合）婆（去音）婆（bhava，存在） 嗚𤙖泮（phat，摧破） 接著，用絹布包裹五寶（金、銀、琉璃、珊瑚、瑪瑙）和五穀種子，用五色線繫好，繫在咒索上，隨後...
【English Translation】 English version On the sixth day, the Acharya (teacher) bathes and enters the mandala first. Then, two intelligent disciples, also having bathed and wearing new, clean clothes, follow him into the mandala. He mixes the fragrant water and lime from the mandala thoroughly. He dips thin ropes in the lime juice. He instructs one disciple to hold one end of the rope, pressing it down at the northeast corner of the mandala, precisely at the corner point, marking the first spot. Then, the Acharya holds the other end of the rope, pressing it down at the southeast corner of the mandala, also at the corner point, marking the first spot. He pulls the rope taut against the ground, and instructs a disciple to pinch the center of the rope, pressing it onto the ground. Next, the disciple from the northeast corner rises and sits at the southwest corner, performing the same action as before. Then, the Acharya from the southeast corner rises and sits at the northwest corner, performing the same action as before. Next, the disciple from the southwest corner rises and sits at the northeast corner, performing the same action as before. Then, following the previously marked lines, from the outside inward, leaving a space of about one cubit, he marks around the mandala again according to the previous method. Next, he takes a rope of eight cubits in length, folds it in the middle, and places it on one side of the mandala, marking a point in the center. Then, he takes a rope of two cubits in length, and measures from the center point of one side of the mandala, marking two more points, one on the left and one on the right. Then, the wall of the gate on this side is about five fingers' width away from the rope of the mandala. Next, he extends the gate wall about five fingers' width to the left and right. Then, he draws the outer edge of the gate straight. If one side is done this way, the other three sides should be done accordingly. Next, he creates the middle courtyard, with the outer rope being four cubits long. The inner rope of the outer courtyard and the outer rope of the middle courtyard have a passage of one cubit between them. The four walls of the gate of the middle courtyard, to the left and right, are made a total of three fingers' width. The method of marking the rope on the outside of the gate is also the same as before. The inner square of the middle courtyard is one cubit away from the outer rope. He marks again with a lime rope. In the very center of the mandala, he creates a courtyard of two cubits in width, without making a gate. Next, the Acharya uses five-colored threads, tying one knot for each mantra recited, for a total of fifty-five knots. He uses the Hayagriva (Horse-Headed Avalokiteśvara, a wrathful deity) mantra, reciting as follows: Om (seed syllable) amrita-udbhave bhava ugh phat (destroy) Next, he wraps five precious gems (gold, silver, lapis lazuli, coral, agate) and five types of grain seeds in a piece of silk cloth, ties it with five-colored threads, and attaches it to the mantra rope. Then...
人多少一一裹之。次於壇四角。各豎一竿。西門兩個竹竿。以繩繞系四角竿上。于其繩上懸雜色幡。其壇上方東西南北四維繫幡。交絡莊嚴。其壇外院西門南側離壇二尺。穿作火爐。縱廣深淺各二尺作。于其爐中留一土臺。臺上素作香泥蓮華。為蓮華座。次日欲沒時。阿阇梨令諸弟子。總洗浴竟。次阿阇梨作大結界。次日入時。召請諸佛菩薩金剛。于壇中心著一佛像。北方觀世音。南方金剛。以種種香華五槃飲食十六盞燈而供養之。
次於西門外敷新凈席。
次阿阇梨喚諸弟子。作護身印。一一誦咒七遍。各各與印諸弟子頂及兩肩心咽眉間髮際腦後。護身畢已。令諸弟子就於席上面向東坐。
次取香華及白芥子。阿阇梨把白芥子。各咒七遍。次第打諸弟子頭上三遍。打竟。更與護身。用馬頭觀世音印咒之。次阿阇梨胡跪。問于最長弟子而云。汝今欲得學此法不。弟子答云欲得。如是次第問諸弟子。法用如前。
次阿阇梨手擎香水。泮諸弟子一一頭上。復以右手。按諸弟子一一胸上。為誦馬頭觀世音咒。次取咒索。各各與系諸弟子臂。男左女右。次以娑羅樹汁香。次第與泮諸弟子身。右旋三轉。泮香水竟。次旋炬火亦如前法。次與柳枝各長八指。次授與華竟。令諸弟子向東列坐。教諸弟子投華
【現代漢語翻譯】 現代漢語譯本： 將人數多少的屍體一一包裹起來。然後在壇的四個角，各豎立一根竿子。西門立兩根竹竿，用繩子繞繫在四個角的竿子上。在繩子上懸掛各種顏色的幡。在壇的上方，東西南北四個方向都繫上幡，交錯連線，顯得莊嚴。在壇外院西門南側，距離壇兩尺的地方，挖一個火爐，長寬深淺各二尺。在火爐中留一個土臺，臺上用素色的香泥做成蓮花，作為蓮花座。第二天太陽快落山的時候，阿阇梨讓所有弟子都洗浴完畢。然後阿阇梨作大結界。次日入夜時，召請諸佛、菩薩、金剛，在壇的中心放置一尊佛像，北方放置觀世音（Avalokiteśvara，菩薩名），南方放置金剛（Vajra，佛教護法神）。用各種香、花、五盤飲食、十六盞燈來供養他們。 然後在西門外鋪設新的乾淨蓆子。 然後阿阇梨叫所有弟子，做護身印。一一誦咒七遍。各自用印加持諸弟子的頭頂、兩肩、心、咽喉、眉間、髮際、腦後。護身完畢后，讓諸弟子坐在蓆子上，面向東。 然後取香、花和白芥子。阿阇梨拿著白芥子，各咒七遍。依次打諸弟子的頭上三遍。打完后，再次進行護身，用馬頭觀世音（Hayagriva，觀世音菩薩的化身之一）的印咒之。然後阿阇梨胡跪，問最年長的弟子說：『你現在想要學習這個法嗎？』弟子回答說想要。像這樣依次詢問所有弟子，方法和前面一樣。 然後阿阇梨手擎香水，灑在諸弟子一一頭上。又用右手，按在諸弟子一一胸上，為他們誦馬頭觀世音咒。然後取咒索，各自繫在諸弟子臂上，男左女右。然後用娑羅樹汁香，依次塗抹諸弟子身，右旋三轉。塗抹香水完畢后，然後旋炬火也像前面的方法一樣。然後給予柳枝，各長八指。然後授予花，讓諸弟子面向東列坐，教諸弟子投華。
【English Translation】 English version: Wrap each of the corpses, regardless of number. Next, erect a pole at each of the four corners of the altar. At the west gate, place two bamboo poles and tie them to the four corner poles with rope. Hang various colored banners on the rope. Above the altar, banners are tied in the four cardinal directions (east, west, south, north) and four intermediate directions, intertwined to create a solemn appearance. Outside the altar's courtyard, on the south side of the west gate, two feet away from the altar, construct a fire pit, each side measuring two feet in length, width, and depth. Leave an earthen platform in the center of the pit. On the platform, create a plain lotus flower from fragrant mud, to serve as a lotus seat. The next day, as the sun is about to set, the Acarya (teacher) instructs all disciples to finish bathing. Then the Acarya performs a great boundary ritual (Mahabandha). The next day at nightfall, he summons all Buddhas, Bodhisattvas (enlightenment being), and Vajras (diamond deities), placing a Buddha image in the center of the altar, Avalokiteśvara (Bodhisattva of compassion) in the north, and Vajra (Buddhist guardian deity) in the south. Offerings are made with various incenses, flowers, five platters of food, and sixteen lamps. Next, spread a new, clean mat outside the west gate. Then, the Acarya calls all the disciples to perform the self-protection mudra (hand gesture). He recites the mantra seven times for each disciple. He then imprints the mudra on each disciple's crown of the head, both shoulders, heart, throat, between the eyebrows, hairline, and back of the head. After completing the self-protection, he instructs the disciples to sit facing east on the mat. Next, take incense, flowers, and white mustard seeds. The Acarya holds the white mustard seeds and chants the mantra seven times for each. He then strikes the disciples' heads three times each in order. After striking, he performs self-protection again, using the Hayagriva (horse-headed form of Avalokiteśvara) mudra and mantra. Then, the Acarya kneels on one knee and asks the eldest disciple, 'Do you now wish to learn this Dharma (teachings)?' The disciple answers that he wishes to. He asks all the disciples in this manner, using the same method as before. Then, the Acarya holds fragrant water in his hand and sprinkles it on each of the disciples' heads. He then presses his right hand on each of the disciples' chests, reciting the Hayagriva mantra for them. Next, he takes a mantra cord and ties it on each of the disciples' arms, on the left for men and the right for women. Then, he applies the fragrance of Sarala tree sap to each of the disciples' bodies, rotating three times clockwise. After applying the fragrant water, he rotates a torch in the same manner as before. Next, he gives each disciple a willow branch, each eight finger-widths long. Then, after giving the flowers, he instructs the disciples to sit in a row facing east and teaches them to throw the flowers.
向前。次嚼柳枝亦如前投。若其華頭向身者好。背向東者知魔障出。向南北者皆為不吉。柳枝嚼處向身者好。背向東者知魔障出。余如華法。次與洗手。各以手領跋折羅水。敬謝飲之。次阿阇梨入壇。啟白諸佛菩薩金剛等云。我以次第問諸弟子。又以作法次第試竟。今諸弟子。欲入壇來供養聖眾。如是啟已。引入弟子略供養竟。發遣出外。阿阇梨語諸弟子。各臥睡去。若有所夢。明朝各各向我道之。時諸弟子總臥去後。
次阿阇梨入于壇內。白佛菩薩金剛等云。諸弟子等明日。更欲入道場來廣作供養。諸佛菩薩金剛天等。請升空中。明欲供養。臨時總赴受眾供養(如是三說)。然後發遣壇內諸佛菩薩金剛。及諸天等。次阿阇梨。向壇北邊。面向南坐。著一火爐誦馬頭咒咒白芥子。一咒一燒一百八遍。時諸弟子即得滅罪。次阿阇梨與二弟子。於一夜中。以五色粉敷置壇內。敷置法者。先從內院。初以白色。次黃青赤。后以黑色。到明旦起。更置外院。從東北角右回作之。以五色物依前法作。于壇中心。安十一面觀世音以為坐主。蓮華座上安置輪形。
次內院東面中央。安阿彌陀佛。佛右邊安釋迦牟尼佛。左邊安般若波羅蜜多。北面中央安大勢至菩薩。右邊安觀世音母。左邊安馬頭觀世音。南面中央安金剛王
【現代漢語翻譯】 現代漢語譯本： 向前。像之前一樣咀嚼柳枝並投擲。如果柳枝的花頭朝向自己就好，花頭背向東方就知道有魔障出現。朝向南方和北方都不吉利。柳枝咀嚼處朝向自己就好，背向東方就知道有魔障出現。其餘的像花頭一樣判斷。然後給他們洗手，每個人用手領受跋折羅水（Vajra water，金剛水），恭敬地飲用。然後阿阇梨（Acharya，導師）進入壇場，稟告諸佛菩薩金剛等說：『我將依次詢問各位弟子，又以作法次第試驗完畢，現在各位弟子想要進入壇場來供養聖眾。』這樣稟告完畢，引導弟子們略作供養后，讓他們出去。阿阇梨告訴各位弟子：『各自去睡覺吧，如果做了什麼夢，明天早上各自告訴我。』當時各位弟子都去睡覺了。
然後阿阇梨進入壇內，稟告佛菩薩金剛等說：『各位弟子明天還要進入道場來廣作供養，諸佛菩薩金剛天等，請升到空中，明天要來接受供養。』（這樣說三遍）。然後遣送壇內的諸佛菩薩金剛以及諸天等。然後阿阇梨面向壇場的北邊，面朝南坐，點燃一個火爐，誦唸馬頭明王咒，咒白芥子，念一遍咒燒一次，共燒一百零八遍，這時各位弟子就能消滅罪業。然後阿阇梨與兩位弟子，在一個晚上，用五色粉末佈置壇內。佈置的方法是，先從內院開始，先用白色，然後是黃色、青色、紅色，最後用黑色。到第二天早上起來，再佈置外院，從東北角開始順時針方向佈置。用五色物品按照之前的方法制作。在壇場的中心，安放十一面觀世音菩薩作為主尊，在蓮花座上安置輪形。
然後內院東面中央，安放阿彌陀佛（Amitabha Buddha）。佛的右邊安放釋迦牟尼佛（Sakyamuni Buddha），左邊安放般若波羅蜜多（Prajnaparamita，智慧到彼岸）。北面中央安放大勢至菩薩（Mahasthamaprapta Bodhisattva），右邊安放觀世音母，左邊安放馬頭觀世音（Hayagriva）。南面中央安放金剛王。
【English Translation】 English version: Proceed forward. Chew the willow branch and throw it as before. If the flower head of the willow branch faces oneself, it is good. If it faces away towards the east, it indicates the emergence of demonic obstacles. Facing south or north is inauspicious. It is good if the chewed part of the willow branch faces oneself; facing away towards the east indicates the emergence of demonic obstacles. The rest is judged like the flower head. Next, give them water to wash their hands. Each person takes Vajra water (Vajra water, diamond water) with their hands and respectfully drinks it. Then the Acharya (Acharya, teacher) enters the mandala and reports to all the Buddhas, Bodhisattvas, and Vajras, saying: 'I will question each of the disciples in order, and I have completed the testing according to the procedure. Now these disciples wish to enter the mandala to make offerings to the holy assembly.' After reporting this, he leads the disciples to make brief offerings and then sends them out. The Acharya tells the disciples: 'Each of you go to sleep. If you have any dreams, tell me each of them tomorrow morning.' At that time, all the disciples go to sleep.
Then the Acharya enters the mandala and reports to the Buddhas, Bodhisattvas, and Vajras, saying: 'The disciples wish to enter the Dharma hall again tomorrow to make extensive offerings. May all the Buddhas, Bodhisattvas, Vajras, and Devas ascend into the sky and come to receive the offerings tomorrow.' (Say this three times). Then he sends away all the Buddhas, Bodhisattvas, Vajras, and Devas within the mandala. Then the Acharya faces the north side of the mandala, sitting facing south, lights a stove, and chants the Hayagriva (Hayagriva, Horse-headed one) mantra while burning white mustard seeds. He chants the mantra once and burns the seeds once, repeating this one hundred and eight times. At this time, the disciples will be able to extinguish their sins. Then the Acharya and two disciples, in one night, use five-colored powders to decorate the inside of the mandala. The method of decoration is to start from the inner courtyard, first with white, then yellow, blue, red, and finally black. The next morning, decorate the outer courtyard, starting from the northeast corner and going clockwise. Use five-colored objects and create them according to the previous method. In the center of the mandala, place Eleven-Faced Avalokiteshvara (Eleven-Faced Avalokiteshvara) as the main deity, and place a wheel shape on the lotus seat.
Then, in the center of the east side of the inner courtyard, place Amitabha Buddha (Amitabha Buddha). On the right side of the Buddha, place Sakyamuni Buddha (Sakyamuni Buddha), and on the left side, place Prajnaparamita (Prajnaparamita, Perfection of Wisdom). In the center of the north side, place Mahasthamaprapta Bodhisattva (Mahasthamaprapta Bodhisattva), on the right side place Avalokitesvara's mother, and on the left side place Hayagriva (Hayagriva, Horse-headed Avalokiteshvara). In the center of the south side, place Vajra King.
。右邊安金剛母。左邊安跋折羅母瑟知。西面院門南邊。安提頭賴吒。北邊安毗嚧陀迦。
次作外院東行。從北頭。先安曼殊室利菩薩。
次彌勒菩薩。次安栴檀德佛。次阿閦佛。次相德佛。次普賢菩薩。次月天。次虛空藏菩薩。
外院北面。從東頭先安摩訶稅多(唐云大白觀世音也)。次摩訶室唎曳。次隨心觀世音。次一瑳三跋底伽羅。次阿牟伽皤賒(唐云不空罥索)。次苾俱致。次毗摩羅末知。
此院南行從東頭。先安火頭金剛。次安尼藍婆羅陀羅(唐云青金剛也)。次母嚕陀吒伽(金剛兒名)。次蘇皤(二合)斯馳(二合)迦羅。次素婆休(亦是金剛兒也)。次央鳩尸。次跋折羅商迦羅。
外院西行從南頭。先安摩唎支。次安日天。次安毗嚕博叉天王。次安作門。門北壁毗沙門天王。次安地天。次安一切龍王。
其外院四角。各安交叉二跋折羅(如十字形)。
又中院四角。準前各安二跋折羅。亦交叉著(如十字形)。
次阿阇梨起立西門。看壇中事。何者是好何者不好。何者周匝何不周匝。好好撿挍仍于壇內。遣舊弟子守護而住。
次阿阇梨香湯洗浴。著新凈衣。當以緋帛裹自頭頂(紅色亦得)仍以黃帛。繞頭系額。
次以咒索系自左手。正
【現代漢語翻譯】 現代漢語譯本：右邊安放金剛母，左邊安放跋折羅母瑟知。西面院門的南邊，安放提頭賴吒（Dhṛtarāṣṭra，持國天），北邊安放毗嚧陀迦（Virūḍhaka，增長天）。
接下來製作外院，從東邊開始，從北頭開始。首先安放曼殊室利菩薩（Mañjuśrī Bodhisattva，文殊菩薩）。
然後是彌勒菩薩（Maitreya Bodhisattva，未來佛）。然後安放栴檀德佛（Candana-guṇa Buddha）。然後是阿閦佛（Akṣobhya Buddha，不動佛）。然後是相德佛（Lakṣaṇa-guṇa Buddha）。然後是普賢菩薩（Samantabhadra Bodhisattva）。然後是月天（Candra-deva，月神）。然後是虛空藏菩薩（Ākāśagarbha Bodhisattva）。
外院北面，從東頭開始，先安放摩訶稅多（Mahā-śveta，即大白觀世音）。然後是摩訶室唎曳（Mahā-śrīya）。然後是隨心觀世音（Yathāruci Avalokiteśvara）。然後是一瑳三跋底伽羅（Eka-cchatra-sambhavatī-kara）。然後是阿牟伽皤賒（Amogha-pāśa，即不空罥索觀音）。然後是苾俱致（Bhṛkuṭī，顰眉尊）。然後是毗摩羅末知（Vimala-mati）。
此院南行，從東頭開始。先安放火頭金剛（Agni-śiras Vajra）。然後安放尼藍婆羅陀羅（Nīlāmbaradhara，即青金剛）。然後是母嚕陀吒伽（Muruta-ṭāka，金剛童子名）。然後是蘇皤（Suva）斯馳（sthira）迦羅（kara）。然後是素婆休（Subhāyu，也是金剛童子名）。然後是央鳩尸（Aṅkuśī，鉤召女）。然後是跋折羅商迦羅（Vajra-śaṅkhala，金剛鎖）。
外院西行，從南頭開始。先安放摩唎支（Mārīcī，摩利支天）。然後安放日天（Āditya-deva，太陽神）。然後安放毗嚕博叉天王（Virūpākṣa，廣目天王）。然後安放作門。門北壁安放毗沙門天王（Vaiśravaṇa，多聞天王）。然後安放地天（Pṛthivī-devī，地神）。然後安放一切龍王（Nāga-rāja）。
此外院的四個角，各安放交叉的兩個跋折羅（Vajra，金剛杵，如十字形）。
另外，中院的四個角，按照前面的方法，各安放兩個跋折羅，也交叉放置（如十字形）。
接下來，阿阇梨（Ācārya，導師）起立於西門，觀察壇中的情況。哪些是好的，哪些是不好的？哪些是周全的，哪些是不周全的？好好檢查，然後在壇內，派遣舊弟子守護在那裡。
接下來，阿阇梨用香湯洗浴，穿上新的乾淨衣服。應當用緋色絲綢裹住自己的頭頂（紅色也可以），然後用黃色絲綢，繞頭繫在額頭上。
接下來，用咒索繫在自己的左手上，端正身心。
【English Translation】 English version: On the right, place Vajra-mātṛ (Vajra Mother). On the left, place Vajra-mātṛ-sthi-jña. On the south side of the west-facing gate of the enclosure, place Dhṛtarāṣṭra (Holder of the Realm). On the north side, place Virūḍhaka (Increaser).
Next, construct the outer enclosure, starting from the east, beginning at the north end. First, place Mañjuśrī Bodhisattva (Gentle Glory Bodhisattva).
Next, Maitreya Bodhisattva (Loving-kindness Bodhisattva). Next, place Candana-guṇa Buddha (Sandalwood Virtue Buddha). Next, Akṣobhya Buddha (Immovable Buddha). Next, Lakṣaṇa-guṇa Buddha (Auspicious Marks Virtue Buddha). Next, Samantabhadra Bodhisattva (Universal Virtue Bodhisattva). Next, Candra-deva (Moon God). Next, Ākāśagarbha Bodhisattva (Space Treasury Bodhisattva).
On the north side of the outer enclosure, starting from the east end, first place Mahā-śveta (Great White Avalokiteśvara). Next, Mahā-śrīya (Great Fortune). Next, Yathāruci Avalokiteśvara (As-Desired Avalokiteśvara). Next, Eka-cchatra-sambhavatī-kara (One-Canopy-Arising-Hand). Next, Amogha-pāśa (Infallible Lasso Avalokiteśvara). Next, Bhṛkuṭī (Frowning One). Next, Vimala-mati (Immaculate Intellect).
On the south side of this enclosure, proceeding from the east end, first place Agni-śiras Vajra (Fire-Headed Vajra). Next, place Nīlāmbaradhara (Blue-Clad One, also known as Blue Vajra). Next, Muruta-ṭāka (Muruta-ṭāka, name of a Vajra child). Next, Suva-sthira-kara (Good-Steady-Hand). Next, Subhāyu (Good Life, also a Vajra child). Next, Aṅkuśī (Hook Woman). Next, Vajra-śaṅkhala (Vajra Chain).
On the west side of the outer enclosure, starting from the south end, first place Mārīcī (Mirage). Next, place Āditya-deva (Sun God). Next, place Virūpākṣa (Wide-Eyed King). Next, place the gate maker. On the north wall of the gate, place Vaiśravaṇa (All-Hearing King). Next, place Pṛthivī-devī (Earth Goddess). Next, place all the Nāga-rāja (Dragon Kings).
At each of the four corners of this outer enclosure, place two crossed Vajras (like a cross shape).
Also, at each of the four corners of the middle enclosure, following the previous method, place two Vajras, also crossed (like a cross shape).
Next, the Ācārya (Teacher) rises and stands at the west gate, observing the situation within the maṇḍala. What is good, and what is not good? What is complete, and what is incomplete? Carefully examine everything, and then within the maṇḍala, send old disciples to guard and stay there.
Next, the Ācārya bathes with fragrant water and puts on new, clean clothes. He should wrap his head with scarlet silk (red is also acceptable), and then with yellow silk, wrap around his head and tie it on his forehead.
Next, tie a mantra cord on his left hand, and straighten his mind.
當腕節。
次作護身印印于自身。皆用馬頭護身印咒。
次把跋折羅。作阿蜜哩多軍茶利身印。三回右轉于壇外邊。
次作地結界。四方上方次第而作。並誦馬頭咒。
次取水罐一十三口各授一升許。滿盛凈水。于中少少盛著五穀。並著小小龍腦香。鬱金香等及石榴黃。共前五寶。裹中盛已。著于罐內。其罐口上。以柳柏枝並葉竹枝。塞頭嵸豎。各以白絹束令不散。次咒水罐一百八遍。用十一面觀世音咒咒罐如是一百八遍。咒已將入。先安內院四角中心。各一水罐。
次於外院四角四門。各安一罐。次取兩銀盤。一盤盛香水一盤盛華。
次取彼盤內華。著於一盤香水中。浸竟。
次取彼華少許。著自掌中。即作身印。先請壇中心十一面觀世音。誦七遍已。即作坐印。亦誦坐咒滿七遍已。然後放華投于本位。安置既竟。
次請中院東行。一一如前。次請北行。次請南行。次請西行竟。次請外院東行。次請北行。次請南行。次請西行總奉請竟。
次作大結界印。次取香水。散於壇內諸佛菩薩金剛等前。次散諸華。
次於壇中心著一香爐。四方八門各一香爐。總燒香竟。然後阿阇梨把一香爐燒種種香。從壇外邊右繞一匝。行道已竟后。放著香爐。當於西水罐
【現代漢語翻譯】 現代漢語譯本 當腕節。 其次，結護身印，印于自身。都使用馬頭護身印咒（Hayagriva protection mudra and mantra）。 其次，手持跋折羅（Vajra，金剛杵），結阿蜜哩多軍茶利身印（Amritakundali body mudra）。在壇外右繞三圈。 其次，作地結界。四方和上方依次進行，並誦馬頭咒。 其次，取水罐十三口，每口約一升。盛滿凈水，其中稍稍放入五穀，並放入少量龍腦香、鬱金香等以及石榴黃，連同之前的五寶，包裹好放入罐內。在罐口上，用柳樹、柏樹枝以及竹枝，塞滿並豎立。各自用白絹束緊，使其不散開。其次，咒水罐一百零八遍，用十一面觀世音咒（Ekadasamukha Avalokitesvara mantra）咒罐，也如此一百零八遍。咒完后拿入，先安置在內院四角和中心，各放一個水罐。 其次，在外院四角和四門，各安放一個水罐。其次，取兩個銀盤，一個盤盛香水，一個盤盛鮮花。 其次，取盤內的鮮花，放入盛香水的盤中浸泡。 其次，取少量鮮花，放在自己掌中，然後結身印。先請壇中心十一面觀世音（Ekadasamukha Avalokitesvara），誦七遍后，結坐印。也誦坐咒滿七遍后，然後放花投于本位。安置完畢。 其次，請中院東行。一一如前。其次，請北行。其次，請南行。其次，請西行完畢。其次，請外院東行。其次，請北行。其次，請南行。其次，請西行，總奉請完畢。 其次，作大結界印。其次，取香水，灑在壇內諸佛、菩薩、金剛等前。其次，散諸花。 其次，在壇中心放置一個香爐。四方八門各放一個香爐。全部燒香完畢。然後阿阇梨（Acharya，導師）手持一個香爐，燒種種香，從壇外右繞一圈。行道完畢后，放下香爐。放在西邊的水罐旁。
【English Translation】 English version At the wrist joint. Next, form the protection mudra and apply it to yourself. All use the Hayagriva protection mudra and mantra. Next, hold the Vajra (thunderbolt scepter) and form the Amritakundali body mudra. Rotate it three times clockwise outside the altar. Next, create the earth boundary. Do it in the order of the four directions and above, while reciting the Hayagriva mantra. Next, take thirteen water jars, each holding about one sheng (升, a unit of volume). Fill them with clean water. Put a small amount of five grains in each, along with a little borneol camphor, turmeric, and pomegranate yellow, together with the previous five treasures, wrap them and place them inside the jars. On the mouth of each jar, place willow and cypress branches along with bamboo branches, filling the opening and standing upright. Bind each with white silk to prevent them from scattering. Next, chant the mantra over the water jars one hundred and eight times, using the Ekadasamukha Avalokitesvara mantra to bless the jars in the same way one hundred and eight times. After the chanting, bring them in and first place one water jar at each of the four corners and the center of the inner courtyard. Next, place one jar at each of the four corners and four gates of the outer courtyard. Next, take two silver plates, one filled with fragrant water and one filled with flowers. Next, take the flowers from the plate and soak them in the plate of fragrant water. Next, take a small amount of the flowers and place them in your palm, then form the body mudra. First, invite the Ekadasamukha Avalokitesvara (Eleven-Faced Avalokitesvara) in the center of the altar, reciting seven times, then form the seat mudra. Also recite the seat mantra seven times, then release the flowers and throw them at their original position. Once the placement is complete. Next, invite those in the east row of the middle courtyard, one by one as before. Next, invite those in the north row. Next, invite those in the south row. Next, invite those in the west row. Next, invite those in the east row of the outer courtyard. Next, invite those in the north row. Next, invite those in the south row. Next, invite those in the west row. The entire invitation is complete. Next, form the great boundary mudra. Next, take fragrant water and sprinkle it in front of all the Buddhas, Bodhisattvas, and Vajras within the altar. Next, scatter the flowers. Next, place one incense burner in the center of the altar. Place one incense burner at each of the four directions and eight gates. Complete the burning of incense. Then the Acharya (teacher) holds an incense burner, burning various incenses, and circumambulates the altar once clockwise from the outside. After the circumambulation is complete, place the incense burner next to the water jar on the west side.
邊。次取西門水罐之上五色線一頭。將右轉繞于壇外邊竹竿之上。還到西門一匝系之。次著飲食。于壇中心觀世音前四盤飲食其餘諸菩薩等前各著一盤。次於中心著四盞燈。其餘坐邊各著一盞。次於佛菩薩等。佈施金銀絹帛錢財等物。隨有佈施。次阿阇梨將舊弟子。把香花水及煮五穀三四升許。其阿阇梨。施一宅中十方鬼神飲食。已竟。次阿阇梨洗手漱口。入壇三禮。卻縮出來。次舊一弟子把一花疊。又一弟子手把香爐及白芥子。逐阇梨后。一一別喚新弟子來。在壇西北角外立。
次阿阇梨先把白芥子。以馬頭咒咒七遍已。三回打于弟子頭上。次作護身印。印于弟子。次取香水。與其洗手。為弟子作觀世音三摩夜印。印中著花。勿令放棄。次以帛裹其弟子眼。阿阇梨心口發願。以平等普大慈悲心。悉皆迴向一切眾生。次阿阇梨引將弟子。入壇西門。阿阇梨在南邊立。弟子在北邊立。阿阇梨誦觀世音三摩耶咒咒曰。
唵(一)般母婆皤(去音)夜(二)莎訶(三)
誦七遍已。教弟子云。向前散華。散竟好看。花墮何坐。知已語云。汝所散花。著于某佛某菩薩等。好念不忘。其餘弟子如上法用。若三回散時。總不著者。更莫解帛隨便擯出。是大罪人不合入壇。教令至心懺悔眾罪。諸人竟后。更啟請佛
【現代漢語翻譯】 現代漢語譯本：然後，從西門的水罐上取下五色線的一頭，向右繞在壇外的竹竿上，回到西門繞一圈並繫好。接著擺放飲食，在壇中心觀世音菩薩（Avalokiteśvara，佛教中代表慈悲的菩薩）前擺放四盤飲食，其餘諸菩薩等前各擺放一盤。然後在中心點燃四盞燈，其餘座位旁邊各點燃一盞。接著向佛菩薩等佈施金銀絹帛錢財等物，隨能力佈施。然後，阿阇梨（Ācārya，上師）帶領舊弟子，拿著香花水以及煮熟的五穀三四升左右。阿阇梨向一宅中的十方鬼神施食。完畢后，阿阇梨洗手漱口，進入壇場三次禮拜，然後退出來。接著，一位舊弟子拿著一疊花，另一位弟子手持香爐和白芥子，跟隨在阿阇梨身後，一一叫喚新弟子來到壇場西北角外站立。 接著，阿阇梨先用馬頭明王咒（Hayagrīva mantra）唸誦白芥子七遍，然後用白芥子在弟子頭上打三下。接著作護身印，印在弟子身上。接著取香水，給弟子洗手，為弟子作觀世音三摩耶印（Avalokiteśvara samaya mudrā），印中放花，不要讓花掉落。接著用布矇住弟子的眼睛。阿阇梨在心中口中發願，以平等普大的慈悲心，全部迴向一切眾生。接著阿阇梨帶領弟子進入壇場的西門。阿阇梨站在南邊，弟子站在北邊。阿阇梨誦唸觀世音三摩耶咒，咒語如下： 唵（om，種子字）(一) 般母婆皤(去音)夜(二) 莎訶（svāhā，圓滿）(三) 唸誦七遍后，教導弟子說：『向前散花，散完后好好看，花落在哪個座位上。』知道后說：『你所散的花，落在某佛某菩薩等處。』好好記住不要忘記。其餘弟子按照上面的方法使用。如果三次散花時，總沒有落在任何地方，就不要解開蒙眼布，隨便趕出去。這是大罪之人，不適合進入壇場。教導他至心懺悔所有罪過。所有人都結束后，再次啟請佛。
【English Translation】 English version: Then, take one end of the five-colored thread from the water jar at the west gate, and wind it clockwise around the bamboo poles outside the altar, returning to the west gate to complete a circle and tie it off. Next, arrange the food offerings. Place four plates of food in front of Avalokiteśvara (the Bodhisattva representing compassion in Buddhism) in the center of the altar, and one plate in front of each of the other Bodhisattvas. Then, light four lamps in the center and one lamp beside each seat. Next, make offerings of gold, silver, silk, money, and other valuables to the Buddhas and Bodhisattvas, offering according to one's ability. Then, the Ācārya (spiritual teacher) leads the old disciples, carrying incense, flowers, water, and about three or four sheng (升, a unit of volume) of cooked five grains. The Ācārya offers food to the ten directions of ghosts and spirits in the residence. After completion, the Ācārya washes his hands and mouth, enters the altar and prostrates three times, then retreats. Next, one old disciple holds a stack of flowers, and another disciple holds an incense burner and white mustard seeds, following behind the Ācārya, who calls each new disciple to stand outside the northwest corner of the altar. Next, the Ācārya first chants the Hayagrīva mantra (馬頭咒) over the white mustard seeds seven times, then strikes the disciple's head three times with the white mustard seeds. Next, he performs the protective mudrā (護身印) and imprints it on the disciple. Next, he takes fragrant water and washes the disciple's hands, and performs the Avalokiteśvara samaya mudrā (觀世音三摩耶印) for the disciple, placing a flower in the mudrā, being careful not to let it fall. Then, he covers the disciple's eyes with a cloth. The Ācārya makes a vow in his heart and mouth, dedicating all merit to all sentient beings with a mind of equality, universality, great compassion. Next, the Ācārya leads the disciple into the west gate of the altar. The Ācārya stands on the south side, and the disciple stands on the north side. The Ācārya chants the Avalokiteśvara samaya mantra, which is: Om (種子字)(一) Banmu Poba (去音) Ye (二) Svāhā (圓滿)(三) After chanting it seven times, he instructs the disciple: 'Scatter the flowers forward, and after scattering, observe carefully where the flowers fall.' After knowing, say: 'The flowers you scattered have landed on such-and-such Buddha or Bodhisattva.' Remember it well and do not forget. The remaining disciples follow the above method. If, after scattering the flowers three times, they do not land anywhere, do not remove the blindfold and simply expel them. This is a person of great sin and is not suitable to enter the altar. Instruct them to sincerely repent of all their sins. After everyone is finished, invite the Buddhas again.
。方始引入。準前散華。著者放帛。若不著者至竟擯出。更勿令入。其餘弟子法用如前一一作竟。次諸弟子在西門外。正面向東。作行列坐。其火爐中著好炭火。于西門外灌頂壇上。著一張床。留一盤食。著四盞燈供養。次遣二弟子各擎一蓋。一紫二緋。緋蓋蓋諸弟子。紫蓋蓋阿阇梨。一一次第引諸弟子。阿阇梨擎水罐。出到灌頂壇。右繞三匝。令其上床。阿阇梨亦自上床。弟子邊立問云。汝前散花。著何等佛菩薩之坐。弟子答云。著某佛等。時阿阇梨隨其所答。教作其印。印其頂上。印中著華。令至心念。隨其本主佛菩薩等。阿阇梨即誦彼佛菩薩等咒。與灌頂已。教令散華解印。著衣入壇謝佛。依本位坐。其餘弟子法用如前。總灌頂已。
次阿阇梨坐于西門近火爐邊。正面向東。端身正念。先喚火天坐火爐中。次與酥蜜及胡麻等。各七遍咒於火中燒。
次阿阇梨心裡記云。火神且出於火爐外。近爐邊坐。次喚馬頭觀世音。坐火爐中蓮花座上。次阿阇梨把跋折羅。一一次第喚諸弟子。近阿阇梨。教令正念胡跪合掌以跋折羅印其掌中。次與胡麻及酥蜜等。咒三七遍令投火中竟。語歸本坐。其餘弟子法用如前。
次放火中馬頭觀音。歸本位竟。次請壇中心十一面觀世音。坐火爐中蓮花座上。燒胡麻等誦
【現代漢語翻譯】 現代漢語譯本：然後才開始引入（弟子）。按照之前的規矩散花。觀察花是否落在（佛菩薩的）法座上。如果花沒有落在法座上，就堅決地將（此弟子）擯除出去，不要再讓他進入。其餘弟子的做法和之前一樣，一一做完。接下來，眾弟子在西門外，面向東方，排列坐好。在火爐中放入燒好的炭火。在西門外的灌頂壇上，放一張床，留一盤食物，點四盞燈供養。然後派兩個弟子，各舉一把傘，一把紫色，兩把紅色。紅色的傘蓋住眾弟子，紫色的傘蓋住阿阇梨（Acharya，導師）。一次一個地引導眾弟子。阿阇梨拿著水罐，出來到灌頂壇，向右繞三圈，讓他們上床。阿阇梨也自己上床。弟子在旁邊站立，（阿阇梨）問：『你之前散花，落在哪個佛菩薩的座位上？』弟子回答說：『落在某佛等。』這時，阿阇梨根據他所回答的，教他做那個（佛菩薩的）手印，用手印印在他的頭頂上，在手印中放入鮮花，讓他至心念誦，隨他本主的佛菩薩等（的名號）。阿阇梨就誦唸那個佛菩薩等的咒語，灌頂完畢后，教他散花，解開手印，穿好衣服進入壇中感謝佛，按照原來的位置坐好。其餘弟子的做法和之前一樣。全部灌頂完畢。 接下來，阿阇梨坐在西門靠近火爐的地方，面向東方，端正身體，集中意念。先召喚火天（Agni，火神）坐在火爐中。然後將酥油、蜂蜜和胡麻等，各自唸咒七遍后，投入火中焚燒。 接下來，阿阇梨心裡默唸：火神暫時從火爐中出來，坐在火爐旁邊。然後召喚馬頭觀世音（Hayagriva，觀音菩薩的忿怒相），坐在火爐中的蓮花座上。然後阿阇梨拿著跋折羅（Vajra，金剛杵），一次一個地召喚眾弟子，靠近阿阇梨，教他們集中意念，胡跪合掌，用跋折羅印在他們的掌中。然後將胡麻和酥油蜂蜜等，唸咒三七遍后，讓他們投入火中。完畢后，讓他們回到原來的座位。其餘弟子的做法和之前一樣。 接下來，放火中的馬頭觀音回到原來的位置。然後請壇中心的十一面觀世音（Ekadasamukha Avalokitesvara，十一面觀音），坐在火爐中的蓮花座上，焚燒胡麻等，誦唸（咒語）。
【English Translation】 English version: Then only begin the introduction (of disciples). According to the previous rules, scatter flowers. Observe whether the flowers land on the (Buddha or Bodhisattva's) seat. If the flowers do not land on the seat, resolutely expel (this disciple) and do not allow him to enter again. The procedures for the remaining disciples are the same as before, completed one by one. Next, the disciples sit in rows outside the west gate, facing east. Place well-burned charcoal in the fire pit. On the initiation platform outside the west gate, place a bed, leave a plate of food, and offer four lamps. Then send two disciples, each holding an umbrella, one purple and two crimson. The crimson umbrellas cover the disciples, and the purple umbrella covers the Acharya (Acharya, teacher). Lead the disciples one by one. The Acharya, holding a water jar, comes out to the initiation platform, circumambulates three times to the right, and has them get on the bed. The Acharya also gets on the bed himself. The disciple stands beside him, and (the Acharya) asks: 'Where did your scattered flowers land, on which Buddha or Bodhisattva's seat?' The disciple answers: 'On the seat of a certain Buddha, etc.' At this time, the Acharya, according to his answer, teaches him to make that (Buddha or Bodhisattva's) mudra (hand gesture), and imprints the mudra on the top of his head, placing flowers in the mudra, and having him sincerely recite, according to his principal Buddha or Bodhisattva, etc. (names). The Acharya then recites the mantra of that Buddha or Bodhisattva, etc., and after the initiation is complete, teaches him to scatter flowers, release the mudra, put on his clothes, enter the altar, thank the Buddha, and sit in his original position. The procedures for the remaining disciples are the same as before. The entire initiation is completed. Next, the Acharya sits near the fire pit at the west gate, facing east, straightening his body and concentrating his mind. First, summon Agni (Agni, the god of fire) to sit in the fire pit. Then, offer ghee, honey, and sesame seeds, each chanted seven times, and burn them in the fire. Next, the Acharya silently thinks in his heart: the fire god temporarily comes out of the fire pit and sits near the pit. Then summon Hayagriva (Hayagriva, the wrathful form of Avalokitesvara), to sit on the lotus seat in the fire pit. Then the Acharya takes the Vajra (Vajra, thunderbolt), and summons the disciples one by one, having them approach the Acharya, teaching them to concentrate their minds, kneel on one knee, join their palms, and imprint the Vajra in their palms. Then, chant the mantra three times seven times over sesame seeds, ghee, and honey, and have them throw them into the fire. After completion, have them return to their original seats. The procedures for the remaining disciples are the same as before. Next, release Hayagriva from the fire and return him to his original position. Then invite Ekadasamukha Avalokitesvara (Ekadasamukha Avalokitesvara, the eleven-faced Avalokitesvara), in the center of the altar, to sit on the lotus seat in the fire pit, burn sesame seeds, etc., and recite (the mantra).
咒一百八遍。已竟。遣歸本位。
次請一一佛。次請一一菩薩。
次請一一金剛及諸天等。法用如前。各燒胡麻酥蜜等物。咒三七遍。次第各令歸本坐竟。
次為當國天子。燒胡麻等。咒滿一百八遍已竟。次為歷劫一切師僧父母及善知識。各燒誦咒。皆同前法。次為六道一切眾生。燒同前法。咒三七遍。次為宅主。亦同前燒咒三七遍。次阿阇梨為自身燒咒三七遍。上從天子至阿阇梨。總用十一面觀世音咒。
次阿阇梨把香爐燒香。右繞壇外一匝。來到西門前已。禮拜謝云。種種香花飲食供養皆不如法。大大慚愧。然後從壇中心。一一發遣。一一各作本印發遣。發遣印咒喚時無別。次收佈施佛菩薩等錢財寶物。若其諸佛菩薩物者。應用作佛菩薩形像。般若物者。用寫諸經。若阿阇梨欲自作佛菩薩經者。自收造像寫經處用。若不作者。付囑三綱。佈施金剛天等物者。阿阇梨身自用亦得(不用第一)壇中飲食。其阿阇梨及弟子等皆不得食。若吃用者不得神驗。與奴婢食。及餘人等乃至畜生。不入壇僧吃用亦得。次阿阇梨手執炬火。示諸弟子。此是某佛某菩薩位金剛天等。一一次第指示位竟。然後以泥泥卻壇上。莫見日出。以上略說壇法式竟。
次說印及陀羅尼法。
十一面三昧印第一
【現代漢語翻譯】 現代漢語譯本 唸誦一百零八遍咒語。完畢。送回本位。
接著，依次迎請每一尊佛（Buddha，覺悟者）。接著，依次迎請每一尊菩薩（Bodhisattva，有情覺）。
接著，依次迎請每一尊金剛（Vajra，佛教護法神）以及諸天等。儀軌如前。各自焚燒胡麻、酥油、蜂蜜等物。唸誦咒語三七（二十一）遍。依次令其各自迴歸本位。完畢。
接著，爲了當今天子（皇帝），焚燒胡麻等物。唸誦咒語滿一百零八遍。完畢。接著，爲了歷劫以來的一切師僧（老師和僧侶）、父母以及善知識（良師益友），各自焚燒並誦咒。都與前面的方法相同。接著，爲了六道（地獄、餓鬼、畜生、阿修羅、人、天）的一切眾生，焚燒之物與前面相同。唸誦咒語三七（二十一）遍。接著，爲了宅主（房子的主人），也同樣焚燒並唸誦咒語三七（二十一）遍。接著，阿阇梨（Acharya，導師）爲了自身焚燒並唸誦咒語三七（二十一）遍。上面從天子到阿阇梨，總共使用十一面觀世音咒（Ekadasamukha Avalokitesvara Mantra）。
接著，阿阇梨拿著香爐燒香。向右繞壇外一圈。來到西門前。禮拜並謝罪說：『種種香花飲食供養都不如法，非常慚愧。』然後從壇的中心，一一遣送。一一各自結本印（手印）遣送。遣送的印和咒語與迎請時沒有區別。接著，收取佈施給佛菩薩等的錢財寶物。如果是諸佛菩薩的物品，應該用來製作佛菩薩的形像。如果是般若（Prajna，智慧）之物，用來書寫諸經。如果阿阇梨想要自己製作佛菩薩的形像或書寫經典，可以自己收取用於造像寫經之處。如果不這樣做，就交付給三綱（寺院中的三種主要職務）。佈施給金剛、天等物的，阿阇梨自己使用也可以（不用是最好的）。壇中的飲食，阿阇梨及弟子等都不得食用。如果吃用，就得不到神驗。可以給奴婢食用，以及其他人等乃至畜生。不入壇的僧人吃用也可以。接著，阿阇梨手執火炬，指示給諸位弟子，這是某佛、某菩薩位、金剛、天等。一一次第指示完畢。然後用泥土封住壇上，不要讓太陽照到。以上簡略地說完了壇的法式。
接著說印及陀羅尼（Dharani，總持）法。
十一面三昧印第一
【English Translation】 English version Chant the mantra one hundred and eight times. Completed. Send them back to their original positions.
Next, invite each and every Buddha (Buddha, the awakened one). Next, invite each and every Bodhisattva (Bodhisattva, sentient being).
Next, invite each and every Vajra (Vajra, Buddhist protector deity) and all the devas (devas, gods) and others. The ritual is as before. Burn sesame seeds, ghee, honey, and other items for each. Chant the mantra three sets of seven (twenty-one) times. Sequentially have each return to their original seat. Completed.
Next, for the current country's emperor, burn sesame seeds and other items. Chant the mantra a full one hundred and eight times. Completed. Next, for all the teachers, monks, parents, and good advisors from past kalpas (kalpas, eons), each burn and chant mantras. All are the same as the previous method. Next, for all sentient beings in the six realms (hell, hungry ghosts, animals, asuras, humans, and devas), burn the same items as before. Chant the mantra three sets of seven (twenty-one) times. Next, for the householder, also burn and chant the mantra three sets of seven (twenty-one) times. Next, the Acharya (Acharya, teacher) burns and chants the mantra three sets of seven (twenty-one) times for themselves. From the emperor to the Acharya, the Eleven-Faced Avalokitesvara Mantra (Ekadasamukha Avalokitesvara Mantra) is used in total.
Next, the Acharya holds the incense burner and burns incense. Circle the outside of the mandala once to the right. Arriving in front of the west gate, bow and apologize, saying: 'All kinds of incense, flowers, food offerings are not in accordance with the Dharma, I am greatly ashamed.' Then, from the center of the mandala, send them off one by one. Each makes their original mudra (mudra, hand gesture) to send them off. There is no difference between the mudra and mantra used for sending off and inviting. Next, collect the money and treasures offered to the Buddhas and Bodhisattvas. If they are items belonging to the Buddhas and Bodhisattvas, they should be used to create images of Buddhas and Bodhisattvas. If they are items related to Prajna (Prajna, wisdom), they should be used to write scriptures. If the Acharya wants to create images of Buddhas and Bodhisattvas or write scriptures themselves, they can collect them for use in creating images and writing scriptures. If not, entrust them to the three stewards (three main positions in the monastery). Items offered to Vajras and devas can be used by the Acharya themselves (not using them is best). The food in the mandala should not be eaten by the Acharya and disciples. If they eat it, they will not obtain spiritual efficacy. It can be given to slaves, other people, and even animals. Monks who did not enter the mandala can eat it. Next, the Acharya holds a torch and shows it to the disciples, saying: 'This is the position of such-and-such Buddha, such-and-such Bodhisattva, Vajra, deva, etc.' Indicate each position in order. Then, seal the mandala with mud, so that the sun does not shine on it. The above is a brief explanation of the mandala's ritual.
Next, explain the mudra and Dharani (Dharani, mantra) methods.
The First Mudra of the Eleven-Faced Samadhi
咒用大咒。
以二大指二小指。直豎頭合。余指稍典。頭不相到。虛掌。豎頭指來去。
是法印咒。能除一切賊難水難及火等難。若誦持者。雖經諸難皆無所畏。由觀世音威神力故。若人慾請諸菩薩等。先須作此三昧印咒。當得一切菩薩歡喜。
身印第二
合腕。左右二大指並豎。以二頭指屈中節。各以頭押二大指頭。二中指頭相拄。二無名指直豎。開一寸半。又開二小指。離無名指背。一分許。二臂肘相著。頭指來去用上大咒。
若能持此法印咒者。一切八難皆無所畏。若作壇法正供養時。燒胡麻等。用此印咒。若有鬼病。以此印咒其病即差。若不差者。一百八遍咒印。念觀世音菩薩。作此法者其病即差。若能日日洗手。而嚼楊枝凈漱口已。著新凈衣。誦咒數滿一百八遍。兼念觀世音菩薩名字。作此法者。觀世音菩薩歡喜。又取澡罐盛滿凈水。以此印印咒二十一遍經一宿已。用洗手面。一切惡人及鬼神等。不能惱害。
大心印咒第三
準前身印。唯改二頭指。押中指背上節。以二大指各押中指中節側。大指來去咒曰。
唵(一)阿𠼝耶(二)婆路(輕呼)枳帝攝跋(二合)啰(去音)耶(三)菩提薩埵(去音)耶(四)摩訶薩埵(去音)耶(五)摩訶迦
【現代漢語翻譯】 咒語使用大咒。
用兩個大拇指和兩個小指，直立指尖相合。其餘手指稍微彎曲，指尖不互相接觸，保持虛掌。豎起食指來回移動。
這是法印咒，能夠消除一切盜賊之難、水難以及火難等。如果誦持這個咒語，即使經歷各種災難也不會有所畏懼，因為有觀世音（Avalokiteśvara）的威神力。如果有人想要迎請諸位菩薩等，首先需要做這個三昧印咒，就能得到一切菩薩的歡喜。
身印第二
兩手手腕相合，左右兩個大拇指並排豎立。用兩個食指彎曲，按在中指的中間關節處，各自用食指的指尖按住兩個大拇指的指尖。兩個中指的指尖互相接觸，兩個無名指直立，分開約一寸半。再分開兩個小指，離開無名指的背部約一分。兩個手臂肘部互相接觸。食指來回移動，使用上面的大咒。
如果能夠持這個法印咒，一切八難都不會有所畏懼。如果做壇法進行正式供養時，焚燒胡麻等，使用這個印咒。如果有鬼病，用這個印咒，病就會痊癒。如果不能痊癒，就念誦一百零八遍咒語，並念觀世音菩薩（Avalokiteśvara Bodhisattva）。這樣做，病就會痊癒。如果能夠每天洗手，嚼楊枝凈漱口后，穿上新的乾淨衣服，誦咒滿一百零八遍，並念觀世音菩薩的名字。這樣做，觀世音菩薩就會歡喜。又取一個澡罐，盛滿乾淨的水，用這個印印咒二十一遍，經過一夜后，用來洗手洗臉，一切惡人和鬼神等，都不能夠惱害。
大心印咒第三
按照前面的身印，只是改變兩個食指，按在中指背部的上關節處，用兩個大拇指各自按在中指的中間關節側面。大拇指來回移動，咒語如下：
唵（Om）(一)，阿𠼝耶（Arya）(二)，婆路（Avalokite）(輕呼) 攝跋（śvara）(二合) 啰（ra）(去音) 耶（ya）(三)，菩提薩埵（Bodhisattva）(去音) 耶（ya）(四)，摩訶薩埵（Mahasattva）(去音) 耶（ya）(五)，摩訶迦（Mahā Kā）
【English Translation】 The mantra uses the great mantra.
Use the two thumbs and two little fingers, pointing straight up with tips touching. Slightly bend the remaining fingers, with tips not touching each other, keeping the palm hollow. Move the index fingers back and forth.
This is the Dharma Seal Mantra, which can eliminate all difficulties from thieves, water, fire, and so on. If one recites and upholds this mantra, even if experiencing various difficulties, there will be no fear, because of the majestic spiritual power of Avalokiteśvara (觀世音). If one wishes to invite all the Bodhisattvas, one must first make this Samadhi Seal Mantra, and then one will obtain the joy of all the Bodhisattvas.
Second Mudra of the Body
Join the wrists together. The two thumbs on the left and right stand upright side by side. Bend the two index fingers at the middle joint, each pressing the tip of the index finger against the tip of the thumb. The tips of the two middle fingers touch each other. The two ring fingers stand straight, separated by one and a half inches. Then separate the two little fingers, away from the back of the ring fingers by about one-tenth of an inch. The elbows of the two arms touch each other. Move the index fingers back and forth, using the great mantra above.
If one can uphold this Dharma Seal Mantra, there will be no fear of all the eight difficulties. If performing altar rituals for formal offerings, burn sesame seeds, etc., using this seal mantra. If there is a ghost-caused illness, use this seal mantra, and the illness will be cured. If it is not cured, recite the mantra one hundred and eight times, and recite the name of Avalokiteśvara Bodhisattva (觀世音菩薩). By doing this, the illness will be cured. If one can wash hands daily, chew willow branches to cleanse the mouth, and wear new, clean clothes, reciting the mantra one hundred and eight times, and also recite the name of Avalokiteśvara Bodhisattva. By doing this, Avalokiteśvara Bodhisattva will be pleased. Also, take a washbasin filled with clean water, seal and chant this mantra twenty-one times, and after one night, use it to wash hands and face. All evil people and ghosts, etc., will not be able to harm you.
Third Great Heart Seal Mantra
According to the previous body seal, only change the two index fingers, pressing on the upper joint of the back of the middle fingers, with the two thumbs each pressing on the side of the middle joint of the middle fingers. Move the thumbs back and forth, the mantra says:
Om (唵)(1), Arya (阿𠼝耶)(2), Avalokite (婆路)(lightly pronounced) śvara (攝跋)(combined) ra (啰)(departing sound) ya (耶)(3), Bodhisattva (菩提薩埵)(departing sound) ya (耶)(4), Mahasattva (摩訶薩埵)(departing sound) ya (耶)(5), Maha Kā (摩訶迦)
嚧尼迦(去音)耶(六)跢侄他(七)訶訶訶訶(八)伊(上音)利(九)彌(上音)利(十)脂利(十一)毗利(十二)企利(十三)醯(上音)利(十四)莎訶(十五)
是法印咒。若作一切壇法時。用此印咒。咒水香花衣食等物及喚天等。亦用此印咒。
小心印咒第四
準前身印。唯改二頭指屈頭。當中指中節側上頭指來去咒曰。
那(上音)謨(上音)阿𠼝耶(一)婆路(輕呼)枳帝攝跋(二合)啰(去音)耶(二)菩提薩埵(去音)耶(三)摩訶薩埵(去音)耶(四)摩訶迦嚧尼迦(去音)耶(五)跢侄他(六)豆[口*樓]豆口*樓訶訶訶訶(八)莎訶(九)
是法印咒。若人誦持此咒印者。當覓一百八莖蓮華。江水中浴。著新凈衣還入江水。立至於膝。面正向東。作此印咒。請觀世音。大指來去。即作坐印安置於前。左手掏珠右手把華。七遍誦咒。然後散於觀世音上。如是一華各咒七遍。盡其一百八莖華竟。尋即得見觀世音菩薩。若一日不得一百八花者。一日覓取五莖蓮花。作此法用。如是日別取五莖花。滿一百八。作法同前。亦用此咒。咒香燒香咒油然燈。而供養之。
阇吒印咒第五(唐云髮長)
準前身印。唯改二中指。屈中節頭相拄。附
【現代漢語翻譯】 現代漢語譯本： 嚧尼迦耶 (Lunikaya，聲音下降) (六) 跢侄他 (Tadita) (七) 訶訶訶訶 (Haha Haha Haha Haha) (八) 伊利 (Ili，聲音上升) (九) 彌利 (Mili，聲音上升) (十) 脂利 (Zhili) (十一) 毗利 (Pili) (十二) 企利 (Qili) (十三) 醯利 (Hili，聲音上升) (十四) 莎訶 (Suohe) (十五)
這是法印咒。如果要做一切壇法時，就用這個印咒。咒水、香、花、衣食等物品以及召喚天神等，也用這個印咒。
小心印咒第四
按照前面的身印。只是改變兩個食指彎曲指頭，用中指的中節側面頂住食指來回移動。咒語是：
那謨阿𠼝耶 (Namo Ayaye，聲音上升) (一) 婆路枳帝攝跋 (Balu Jidisheba) (二合) 啰耶 (Laye，聲音下降) (二) 菩提薩埵耶 (Puti Saduo Ye，聲音下降) (三) 摩訶薩埵耶 (Mohe Saduo Ye，聲音下降) (四) 摩訶迦嚧尼迦耶 (Mohe Lunikaye，聲音下降) (五) 跢侄他 (Tadita) (六) 豆[口樓]豆[口樓] (Dou[koulou] Dou[koulou]) (七) 訶訶訶訶 (Haha Haha Haha Haha) (八) 莎訶 (Suohe) (九)
這是法印咒。如果有人誦持這個咒印，應當尋找一百零八根蓮花莖。在江水中沐浴，穿上新的乾淨衣服，再進入江水中，站立到膝蓋處，面朝正東。做這個印咒，請觀世音 (Guanshiyin)。大拇指來回移動，然後做坐印安置在前面。左手拿著念珠，右手拿著蓮花，誦咒七遍。然後把蓮花散在觀世音 (Guanshiyin) 身上。像這樣，每一朵蓮花都咒七遍，直到用完一百零八根蓮花莖。隨即就能見到觀世音菩薩 (Guanshiyin Pusa)。如果一天找不到一百零八朵蓮花，就一天尋找五根蓮花莖，按照這個方法使用。像這樣，每天分別取五根蓮花，滿一百零八根。做法和前面相同。也用這個咒語，咒香、燒香、咒油點燈，來供養。
阇吒印咒第五 (Zha Zha Yin Zhou Di Wu，唐云髮長，Tang Yun Fa Chang，唐朝話語是頭髮長)
按照前面的身印。只是改變兩個中指，彎曲中節指頭互相頂住。
【English Translation】 English version: Lunikaya (falling tone) (6), Tadita (7), Haha Haha Haha Haha (8), Ili (rising tone) (9), Mili (rising tone) (10), Zhili (11), Pili (12), Qili (13), Hili (rising tone) (14), Svaha (15).
This is the Dharma Seal Mantra. If you want to perform all altar rituals, use this seal mantra. It is also used to bless water, incense, flowers, clothing, food, and to invoke deities.
The Fourth Small Heart Seal Mantra
According to the previous body seal, only change the two index fingers by bending their tips, using the middle section of the middle fingers to touch the sides of the index fingers and moving them back and forth. The mantra is:
Namo Ayaye (rising tone) (1), Balu Jidisheba (2), Laye (falling tone) (2), Bodhisattvaya (falling tone) (3), Mahasattvaya (falling tone) (4), Mahakarunikaya (falling tone) (5), Tadita (6), Dou[koulou] Dou[koulou] (7), Haha Haha Haha Haha (8), Svaha (9).
This is the Dharma Seal Mantra. If someone recites and holds this mantra and seal, they should seek one hundred and eight lotus stems. Bathe in the river, put on new and clean clothes, and then enter the river again, standing up to the knees, facing due east. Make this seal mantra and invite Guanshiyin (Avalokitesvara). Move the thumbs back and forth, then make a sitting seal and place it in front. Hold prayer beads in the left hand and a lotus flower in the right hand, reciting the mantra seven times. Then scatter the lotus flowers on Guanshiyin (Avalokitesvara). Like this, bless each lotus flower seven times until all one hundred and eight lotus stems are used up. Immediately, you will see Guanshiyin Bodhisattva (Avalokitesvara Bodhisattva). If you cannot find one hundred and eight lotus flowers in one day, then find five lotus stems in one day and use this method. Like this, take five lotus flowers each day until you have one hundred and eight. The method is the same as before. Also use this mantra to bless incense, burn incense, and bless oil to light lamps for offering.
The Fifth Jata Seal Mantra (Tang Yun Fa Chang, meaning 'long hair' in Tang Dynasty language)
According to the previous body seal, only change the two middle fingers by bending the middle sections of the fingers to touch each other.
無名指後側上節。咒曰。
唵(一)阿𠼝耶(二)婆路(輕呼)枳帝攝跋(二合)啰(去音)耶(三)菩提薩埵(去音)耶(四)摩訶薩埵(去音)耶(五)摩訶迦嚧尼迦(去音)耶(六)跢侄他(七)悉唎悉唎悉唎(八)地哩地哩地哩(九)悉哩(十)莎訶(十一)
是法印咒。若居聚落。若在山中。離雜聲處。有華果樹竹林。水池中央。起舍。日日洗浴入于道場。先作護身結界印竟。請觀世音菩薩。作華座印安置座上。然三盞燈。種種香華供養禮拜讚歎畢已。掏珠一心。念觀世音菩薩名字。若人日日作此咒法。滿十萬遍即得見觀世音菩薩。又若入道場。欲以花香鬘供養時。先以此咒咒花七遍。用散像上。復以此咒咒香七遍。以涂尊像。又以此咒咒鬘七遍。以嚴尊像。
華座印咒第六
兩腕相著。以左右二大指及二小指。各自相合並豎之。餘三指等總散。大磔開之成咒曰。
唵(一)𤙖(二)迦摩啰(三)莎訶(四)
是法印咒。若請諸佛般若菩薩金剛天等。一一皆用此大華座印咒。以承迎。以印右轉坐之。安慰定已。後作金剛軍茶利三摩耶法印。結閉嚴密門戶。然後種種作法供養。作壇療病一切法者。皆應如是。
觀世音護身印咒第七
準前身印。唯改二無名
【現代漢語翻譯】 現代漢語譯本：無名指後側上節。咒曰：
唵(ōng)(種子字，表示皈依) 阿𠼝耶(ā lì yě)(聖者) 婆路(輕呼)(pó lú)(光明) 枳帝攝跋(二合)(zhǐ dì shè bō)(自在) 啰(去音)(lā)(聲音) 耶(yē)(表示尊敬) 菩提薩埵(去音)(pú tí sà duǒ)(菩薩) 耶(yē)(表示尊敬) 摩訶薩埵(去音)(mó hē sà duǒ)(大菩薩) 耶(yē)(表示尊敬) 摩訶迦嚧尼迦(去音)(mó hē jiā lú ní jiā)(大慈悲者) 耶(yē)(表示尊敬) 跢侄他(dá zhí tuō)(即說咒曰) 悉唎悉唎悉唎(xī lī xī lī xī lī)(吉祥) 地哩地哩地哩(dì lī dì lī dì lī)(堅定) 悉哩(xī lī)(吉祥) 莎訶(suō hē)(成就)
是法印咒。若居聚落，若在山中，離雜聲處，有華果樹竹林，水池中央，起舍。日日洗浴入于道場。先作護身結界印竟，請觀世音菩薩(Guān shì yīn Pú sà)(觀世音菩薩)。作華座印安置座上。然三盞燈。種種香華供養禮拜讚歎畢已，掏珠一心。念觀世音菩薩(Guān shì yīn Pú sà)(觀世音菩薩)名字。若人日日作此咒法，滿十萬遍即得見觀世音菩薩(Guān shì yīn Pú sà)(觀世音菩薩)。又若入道場，欲以花香鬘供養時，先以此咒咒花七遍，用散像上。復以此咒咒香七遍，以涂尊像。又以此咒咒鬘七遍，以嚴尊像。
華座印咒第六
兩腕相著，以左右二大指及二小指，各自相合並豎之。餘三指等總散，大磔開之成咒曰：
唵(ōng)(種子字，表示皈依) 𤙖(hòng)(種子字) 迦摩啰(jiā mó luō)(蓮花) 莎訶(suō hē)(成就)
是法印咒。若請諸佛般若菩薩金剛天等，一一皆用此大華座印咒，以承迎。以印右轉坐之。安慰定已。後作金剛軍茶利(Jīngāng Jūntuólì)(金剛軍茶利明王)三摩耶法印，結閉嚴密門戶。然後種種作法供養。作壇療病一切法者，皆應如是。
觀世音(Guān shì yīn)(觀世音)護身印咒第七
準前身印。唯改二無名
【English Translation】 English version: The upper joint on the back side of the ring finger. The mantra says:
Oṃ (seed syllable, representing refuge) Āryā (holy one) Avalokiteśvara (Avalokiteśvara) Bodhisattva (Bodhisattva) Mahāsattva (Great Bodhisattva) Mahākāruṇika (Great compassionate one) Tadyathā (thus it is) siri siri siri (auspicious) dhiri dhiri dhiri (firm) siri (auspicious) svāhā (accomplishment).
This is the Dharma seal mantra. Whether residing in a village or in the mountains, in a place away from noise, with flowering fruit trees, bamboo forests, and a pond in the center, build a dwelling. Bathe daily and enter the maṇḍala. First, perform the body protection and boundary sealing mudrā. Then, invite Avalokiteśvara Bodhisattva (Guān shì yīn Pú sà)(Avalokiteśvara Bodhisattva) and place the flower seat mudrā on the seat. Light three lamps. Offer various incense and flowers, prostrate, praise, and then, with single-mindedness, count beads and recite the name of Avalokiteśvara Bodhisattva (Guān shì yīn Pú sà)(Avalokiteśvara Bodhisattva). If one performs this mantra practice daily, upon completing one hundred thousand recitations, one will see Avalokiteśvara Bodhisattva (Guān shì yīn Pú sà)(Avalokiteśvara Bodhisattva). Furthermore, if entering the maṇḍala and wishing to offer flowers, incense, and garlands, first, enchant the flowers seven times with this mantra and scatter them on the image. Then, enchant the incense seven times with this mantra and apply it to the revered image. Also, enchant the garlands seven times with this mantra and adorn the revered image.
The Sixth Flower Seat Mudrā Mantra
With both wrists touching, join and erect the two thumbs and two little fingers of the left and right hands respectively. Spread the remaining three fingers apart widely. The mantra is:
Oṃ (seed syllable, representing refuge) Hūṃ (seed syllable) Kamara (lotus) Svāhā (accomplishment).
This is the Dharma seal mantra. When inviting all Buddhas, Prajñā Bodhisattvas, Vajras, Devas, etc., use this great flower seat mudrā mantra to welcome them individually. Use the mudrā to turn to the right and seat them. After comforting and settling them, then perform the Vajrakundali (Jīngāng Jūntuólì)(Vajrakundali Vidyārāja) Samaya Dharma seal to seal and secure the doors tightly. Then, perform various practices and offerings. All those who perform maṇḍala rituals and healings should do so in this manner.
The Seventh Avalokiteśvara (Guān shì yīn)(Avalokiteśvara) Body Protection Mudrā Mantra
As before with the body mudrā. Only change the two ring fingers.
指。㧙在中指背上。頭當前側上節。頭令相拄。二小指頭相拄咒曰。
那(上音)謨(上音)阿𠼝耶(一)婆路(輕呼)枳帝(二)攝跋(二合)啰(去音)耶(三)菩提薩埵(去音)耶(四)摩訶薩埵(去音)耶(五)摩訶迦嚧尼迦(去音)耶(六)跢侄他(七)娑地娑智(八)娑地娑地(九)藪度藪度(十)莎訶(十一)
是法印咒。若行法人。欲作諸法及誦咒時。當以此印用護其身。然後行法。得觀世音來護行者。令所作法皆悉有驗。又是印咒若欲獻供。先誦此咒。咒諸飲食花果等味二十一遍。然後奉獻。
婆羅跢印咒第八(唐云隨心)
起立地上。腳如丁字。左腳丁尾右腳丁頭。小屈右膝。屈左臂肘。臂向肩上。手掌向身。大指食指以把華莖。中指無名指雙屈。勿著華莖。小指小曲屈腕。右手總申臂。並指向下。掌背當右䏶側。勿著䏶上咒曰。
唵(一)阿𠼝耶(二)婆路(輕呼)枳帝攝跋(二合)啰(去音)耶(三)菩提薩埵(去音)耶(四)摩訶薩埵(去音)耶(五)摩訶迦嚧尼迦(去音)耶(六)跢侄他(七)阿私跢私(八)虎嚕虎嚕(九)素嚕素嚕(十)莎訶(十一)
是法印咒。若求法驗者。蘇曼那莖然火。又更別取蘇曼那莖。段別寸截三十一段。用酥酪蜜
【現代漢語翻譯】 現代漢語譯本： 指。㧙在中指背上。頭當前側上節。頭令相拄。二小指頭相拄。咒曰： 那(nà，上聲)謨(mó，上聲)阿𠼝耶(ā yě，一)婆路(pó lù，輕呼)枳帝(zhī dì，二)攝跋(shè bá，二合)啰(luó，去聲)耶(yě，三)菩提薩埵(pú tí sà duǒ，去聲)耶(yě，四)摩訶薩埵(mó hē sà duǒ，去聲)耶(yě，五)摩訶迦嚧尼迦(mó hē jiā lú ní jiā，去聲)耶(yě，六)跢侄他(dá zhí tuō，七)娑地娑智(suō dì suō zhì，八)娑地娑地(suō dì suō dì，九)藪度藪度(shǒu dù shǒu dù，十)莎訶(suō hē，十一) 這是法印咒。如果修行的人，想要修作各種法事以及誦咒時，應當用這個手印來保護自身，然後進行法事，就能得到觀世音菩薩的護佑，使所作的法事都靈驗。又是這個印和咒，如果想要獻供，先誦此咒，對著各種飲食、花果等供品唸誦二十一遍，然後奉獻。 婆羅跢印咒第八（唐朝時稱為隨心） 起立在地上，雙腳如丁字形，左腳的丁字尾部對著右腳的丁字頭部，稍微彎曲右膝，彎曲左臂手肘，手臂朝向肩膀上方，手掌朝向身體。大拇指和食指握住花莖，中指和無名指彎曲，不要碰到花莖，小指稍微彎曲，彎曲手腕。右手完全伸直手臂，所有手指都向下，手背靠近右大腿側面，不要碰到大腿。咒曰： 唵(ōng，一)阿𠼝耶(ā yě，二)婆路(pó lù，輕呼)枳帝攝跋(zhī dì shè bá，二合)啰(luó，去聲)耶(yě，三)菩提薩埵(pú tí sà duǒ，去聲)耶(yě，四)摩訶薩埵(mó hē sà duǒ，去聲)耶(yě，五)摩訶迦嚧尼迦(mó hē jiā lú ní jiā，去聲)耶(yě，六)跢侄他(dá zhí tuō，七)阿私跢私(ā sī duō sī，八)虎嚕虎嚕(hǔ lǔ hǔ lǔ，九)素嚕素嚕(sù lǔ sù lǔ，十)莎訶(suō hē，十一) 這是法印咒。如果想要得到法驗，用蘇曼那（Sumanā）的莖點燃火，另外再取蘇曼那（Sumanā）的莖，截成三十一段，每段一寸長，用酥油、酪、蜂蜜……
【English Translation】 English version: The fingers. Press on the back of the middle finger. The tips are on the side of the upper joint. The tips should touch each other. The tips of the two little fingers should touch each other. The mantra says: Namo Āryāvalokiteśvarāya (Homage to the Noble Avalokiteśvara) (1), Bodhisattvāya (To the Bodhisattva) (2), Mahāsattvāya (To the Great Being) (3), Mahākāruṇikāya (To the Great Compassionate One) (4), Tadyathā (Thus it is) (5), Sādhi Sādhi (Accomplish, Accomplish) (6), Sādhi Sādhi (Accomplish, Accomplish) (7), Subhūta Subhūta (Well done, Well done) (8), Svāhā (So be it) (9). This is the Dharma Seal and Mantra. If a practitioner wishes to perform various rituals and recite mantras, they should use this mudra to protect themselves, and then perform the rituals. They will then receive the protection of Avalokiteśvara (觀世音), and all the rituals they perform will be effective. Also, if one wishes to make offerings with this mudra and mantra, first recite this mantra twenty-one times over the food, flowers, fruits, and other offerings, and then offer them. The eighth mudra and mantra of Bharata (婆羅跢) (called 'Following the Heart' in the Tang Dynasty) Stand upright on the ground with feet in a 'T' shape, the tail of the 'T' of the left foot facing the head of the 'T' of the right foot. Slightly bend the right knee. Bend the left elbow, with the arm pointing towards the shoulder, and the palm facing the body. The thumb and index finger hold a flower stem. The middle and ring fingers are bent, not touching the flower stem. The little finger is slightly bent, and the wrist is bent. Extend the right arm completely downwards, with all fingers pointing down, and the back of the palm near the right thigh, but not touching it. The mantra says: Om (1), Āryāvalokiteśvarāya (Homage to the Noble Avalokiteśvara) (2), Bodhisattvāya (To the Bodhisattva) (3), Mahāsattvāya (To the Great Being) (4), Mahākāruṇikāya (To the Great Compassionate One) (5), Tadyathā (Thus it is) (6), Asita Asita (Unstained, Unstained) (7), Huru Huru (Increase, Increase) (8), Suru Suru (Essence, Essence) (9), Svāhā (So be it) (10). This is the Dharma Seal and Mantra. If one seeks to obtain Dharma experiences, burn the stem of Sumanā (蘇曼那) as a fire. Also, take another stem of Sumanā (蘇曼那) and cut it into thirty-one sections, each one inch long, using ghee, curd, and honey...
三種相和。一一別取蘇曼那莖。涂酥酪蜜。誦咒一遍投著火中。如是燒盡三十一段。次第作之即得大驗。若小兒病。用五色線。一咒一結成三七結。系其頸上。咒師手作此印。印小兒項。其病即差。若其咒師自身病者。先作水壇縱廣二肘。其壇中心著一水罐。滿盛凈水以五穀子著其罐中。復以柳枝塞于罐口。結界已竟。面向正西。一心誦咒一百八遍。然後舉罐灌自頂上已。用此左印為護身印。印身七處其病即差。又用此咒咒火然薪。
觀世音檀陀印咒第九(唐云策杖)
反叉二中指無名指。在掌中右押左。屈右頭指。以左小指頭。押右頭指甲。屈左大指。在右掌中。屈右大指。押左大指中節。頭入左掌中。右小指與左頭指直申。二臂肘相著咒曰。
唵(一)阿𠼝耶(二)婆路(輕呼)枳帝攝跋(二合)啰(去音)耶(三)菩提薩埵(去音)耶(四)摩訶薩埵(去音)耶(五)摩訶迦嚧尼迦(去音)耶(六)跢侄他(七)伊(上音)里彌里(八)只里彌里(九)地裡醯(上音)里(十)莎訶(十一)
是法印咒。香湯洗浴著新凈衣。入道場中。遣一弟子取于香華水火及草並白芥子。阿阇梨默然護身。咒水七遍。散十方結界。次咒白芥子七遍。咒已散十方結界。次把草咒七遍。然火右旋三匝四方
【現代漢語翻譯】 現代漢語譯本： 三種相和：首先，取蘇曼那（Sumanā）的莖，塗上酥油、乳酪和蜂蜜。誦咒一遍，然後投入火中。像這樣燒盡三十一段，依次進行，就能得到顯著的驗證。如果小兒生病，用五色線，每誦咒一遍打一個結，共打成二十一個結，繫在小兒的頸上。咒師用手結成此印，印在小兒的頸項上，其病就會痊癒。如果咒師自身生病，先做一個水壇，縱橫各二肘。在壇的中心放一個水罐，盛滿乾淨的水，在罐中放入五穀子。再用柳枝塞住罐口。結界完畢后，面向正西，一心誦咒一百零八遍。然後舉起水罐，從自己的頭頂灌下。用此左印作為護身印，印在身上七處，其病就會痊癒。也可以用此咒加持火，然後燃燒柴薪。
觀世音檀陀印咒第九（唐云策杖）：
反叉兩中指和無名指，放在掌中，右手壓在左手上。彎曲右手的食指，用左手的小指頭壓住右手食指的指甲。彎曲左手的大拇指，放在右掌中。彎曲右手的大拇指，壓住左手大拇指的中節，指頭進入左掌中。右手的小指與左手的食指伸直。兩臂手肘相靠。咒語如下：
唵（om）（1）阿𠼝耶（āluóyē）（2）婆路（輕呼）（bhālu）枳帝攝跋（lokite shifa）（二合）啰（ra）（去音）耶（yē）（3）菩提薩埵（pútí sàduǒ）（bodhisattva）（去音）耶（yē）（4）摩訶薩埵（móhē sàduǒ）（mahāsattva）（去音）耶（yē）（5）摩訶迦嚧尼迦（móhē jiālúníjiā）（mahākārunika）（去音）耶（yē）（6）跢侄他（dázhítuō）（tadyathā）（7）伊（yī）（上音）里彌里（lǐmǐlǐ）（8）只里彌里（zhǐlǐmǐlǐ）（9）地裡醯（dìlǐxī）（上音）里（lǐ）（10）莎訶（suōhē）（svāhā）（11）
這是法印咒。用香湯洗浴，穿上新的乾淨衣服，進入道場中。讓一個弟子取來香、花、水、火以及草和白芥子。阿阇梨（āshélí）（ācārya）默然護身，加持水七遍，向十方散灑以結界。然後加持白芥子七遍，加持完畢後向十方散灑以結界。接著拿起草加持七遍，點燃火，右旋繞三圈四方。
【English Translation】 English version: The Three Combinations: First, take the stem of Sumanā (Sumanā, a type of flower), and coat it with ghee, yogurt, and honey. Recite the mantra once, and then throw it into the fire. Burn thirty-one segments in this way, one after another, and you will obtain significant verification. If a child is ill, use five-colored threads, tying a knot for each recitation of the mantra, making a total of twenty-one knots, and tie it around the child's neck. The mantra master should form this mudra (hand gesture) and imprint it on the child's neck, and the illness will be cured. If the mantra master himself is ill, first create a water altar, two cubits in length and width. Place a water jar in the center of the altar, filled with clean water, and put five types of grains into the jar. Then, use willow branches to plug the mouth of the jar. After completing the boundary, face due west, and recite the mantra one hundred and eight times with a focused mind. Then, lift the jar and pour the water over your head. Use this left-hand mudra as a protective mudra, imprinting it on seven places on your body, and the illness will be cured. You can also use this mantra to bless the fire and then burn firewood.
The Ninth Avalokiteśvara Daṇḍa Mudra Mantra (Tang dynasty translation: Staff):
Cross the two middle fingers and ring fingers, placing them in the palm, with the right hand pressing on the left. Bend the right index finger, and use the tip of the left little finger to press on the nail of the right index finger. Bend the left thumb, placing it in the right palm. Bend the right thumb, pressing on the middle joint of the left thumb, with the tip entering the left palm. The right little finger and the left index finger are extended straight. The elbows of both arms should touch each other. The mantra is as follows:
Om (om) (1) Ālūyē (āluóyē) (2) Bhālu (bhālu) (lightly pronounced) Lokite Shifa (lokite shifa) (3) Ra (ra) (falling tone) Yē (yē) (4) Bodhisattva (pútí sàduǒ) (bodhisattva) (falling tone) Yē (yē) (5) Mahāsattva (móhē sàduǒ) (mahāsattva) (falling tone) Yē (yē) (6) Mahākarunika (móhē jiālúníjiā) (mahākārunika) (falling tone) Yē (yē) (7) Tadyathā (dázhítuō) (tadyathā) (8) Yī (yī) (rising tone) Lǐmǐlǐ (lǐmǐlǐ) (9) Zhǐlǐmǐlǐ (zhǐlǐmǐlǐ) (10) Dìlǐxī (dìlǐxī) (rising tone) Lǐ (lǐ) (11) Svāhā (suōhē) (svāhā)
This is the Dharma mudra mantra. Bathe with fragrant water, put on new and clean clothes, and enter the mandala. Have a disciple bring incense, flowers, water, fire, grass, and white mustard seeds. The ācārya (āshélí) (ācārya) silently protects himself, blesses the water seven times, and scatters it in the ten directions to create a boundary. Then, bless the white mustard seeds seven times, and after blessing, scatter them in the ten directions to create a boundary. Next, take the grass and bless it seven times, light the fire, and circumambulate it three times clockwise in all four directions.
結界。次作此印誦咒七遍。請觀世音。即作華座印安置畢已。燒香散花。種種上味飲食供養禮拜畢已。發遣弟子。阿阇梨不掏數珠。默然誦咒。結加趺坐。以手作前策寶杖印。當自胸上勿令著胸。心記誦咒。日日如是。滿七日已。即得尸羅波羅蜜成。罪障消滅。第二七日更作此法。並作種種音聲供養。即得奢摩他。第三七日更作此法種種供養。如是七日。日有一事。謂初一日不食。誦咒作此法者聞種種香。第二日見大光明。第三日得見鬼神。第四日見四天王。第五日見諸天。第六日見觀世音諸使者身。第七日得見觀世音菩薩。若以平等心。憐愍一切諸眾生故作此法者。得如是驗。亦以此印誦咒結界。
觀世音甘露印咒第十
左右小指無名指。相合直豎。中指直豎。附無名指側上。頭開二分許。以二頭指。各擗在中指背。頭當上節。並二大指屈入掌中。頭雙拄二無名指中節文。二腕相著。以兩腕根當心上著。掌向下垂咒曰。
唵(一)阿𠼝耶(二)婆路(輕呼)枳帝攝跋(二合)啰(去音)耶(三)菩提薩埵(去音)耶(四)摩訶薩埵(去音)耶(五)摩訶迦嚧尼迦(去音)耶(六)跢侄他(七)羅(去音)致帝帝哩(二合)脂致(八)阿揭車阿揭車(九)婆伽畔(十)阿𠼝耶(十一)婆路(輕呼)
【現代漢語翻譯】 現代漢語譯本： 結界。然後結此印，誦咒七遍。請觀世音（Avalokiteśvara，觀照世間聲音的菩薩）。然後結華座印安置完畢后，燒香散花，用各種上等美味飲食供養禮拜完畢。遣送弟子離開。阿阇梨（Ācārya，導師）不撥動數珠，默然誦咒，結跏趺坐，用手作之前的策寶杖印，放在自己胸前，不要貼著胸。心中默記誦咒。每天都這樣做。滿了七天後，就能得到尸羅波羅蜜（Śīla-pāramitā，持戒波羅蜜）成就，罪障消滅。第二個七天再做此法，並作各種音聲供養。就能得到奢摩他（Śamatha，止）。第三個七天再做此法，種種供養。這樣七天，每天有一件事發生。第一天不吃飯，誦咒作此法的人會聞到各種香味。第二天見到大光明。第三天得見鬼神。第四天見到四天王。第五天見到諸天。第六天見到觀世音的各種使者。第七天得見觀世音菩薩。如果以平等心，憐憫一切眾生而作此法的人，能得到這樣的驗證。也可以用此印誦咒結界。
觀世音甘露印咒第十
左右小指、無名指相合直豎。中指直豎，附在無名指側上方，頭分開二分左右。用二頭指，各自按在中指背上，頭當在上節。並二大指屈入掌中，頭雙拄二無名指中節紋。二腕相著，用兩腕根當心上放著，掌向下垂。咒曰：
唵(om，種子字)(一) 阿𠼝耶(ārya，聖者)(二) 婆路(輕呼)(avalokite，觀)(三) 枳帝攝跋(二合)(śvara，自在)(四) 啰(去音)耶(ya，與格)(五) 菩提薩埵(去音)(bodhisattvāya，菩薩)(六) 摩訶薩埵(去音)(mahāsattvāya，大菩薩)(七) 摩訶迦嚧尼迦(去音)(mahākāruṇikāya，大悲者)(八) 跢侄他(tadyathā，即說咒曰)(九) 羅(去音)致帝帝哩(二合)脂致(rocate tiri tiri)(十) 阿揭車阿揭車(āgaccha āgaccha，來，來)(十一) 婆伽畔(bhagavan，世尊)(十二) 阿𠼝耶(ārya，聖者)(十三) 婆路(輕呼)(avalokite，觀)(十四)
【English Translation】 English version: Consecration. Next, form this mudra and recite the mantra seven times. Invite Avalokiteśvara (the Bodhisattva who contemplates the sounds of the world). Then, form the lotus seat mudra and place it properly. Burn incense, scatter flowers, and make offerings of various excellent and delicious foods. After offering worship, dismiss the disciples. The Ācārya (teacher) does not use prayer beads, but silently recites the mantra, sits in the lotus position, and uses his hand to form the previously described precious staff mudra, placing it in front of his chest, without touching the chest. Mentally remember and recite the mantra. Do this every day. After seven days, one will attain the perfection of Śīla-pāramitā (the perfection of moral discipline), and karmic obstacles will be eliminated. During the second seven days, perform this practice again, and make offerings of various sounds. One will then attain Śamatha (tranquility). During the third seven days, perform this practice again, making various offerings. In these seven days, one thing will happen each day. On the first day, if one does not eat and recites the mantra while performing this practice, one will smell various fragrances. On the second day, one will see great light. On the third day, one will see ghosts and spirits. On the fourth day, one will see the Four Heavenly Kings. On the fifth day, one will see the devas (gods). On the sixth day, one will see the various messengers of Avalokiteśvara. On the seventh day, one will see Avalokiteśvara Bodhisattva. If one performs this practice with an equal mind, having compassion for all sentient beings, one will obtain such verification. One can also use this mudra and mantra to create a boundary.
The Tenth Dharani of the Avalokiteśvara Sweet Dew Mudra
The left and right little fingers and ring fingers are joined together and held straight up. The middle fingers are held straight up, attached to the sides of the ring fingers, with the tips separated by about two-tenths. Use the two index fingers to press on the backs of the middle fingers, with the tips at the upper joints. Join the two thumbs and bend them into the palms, with the tips pressing against the middle joints of the two ring fingers. The two wrists are touching, with the roots of the two wrists placed against the chest, palms facing downwards. The mantra is:
Oṃ (seed syllable) (1) Ārya (noble one) (2) Avalokite (beholding) (3) śvara (lord) (4) ya (dative case) (5) bodhisattvāya (to the Bodhisattva) (6) mahāsattvāya (to the great being) (7) mahākāruṇikāya (to the greatly compassionate one) (8) tadyathā (thus it is) (9) rocate tiri tiri (shining, trembling) (10) āgaccha āgaccha (come, come) (11) bhagavan (blessed one) (12) ārya (noble one) (13) avalokite (beholding) (14)
枳帝攝跋(二合)啰(去音十二)娑咩室地(十三)阿奴婆啰夜瑳(十四)莎訶(十五)
是法印咒。行道事竟。請我還宮時。以此印印水。咒水七遍散灑四方。我即還去。世尊如是神咒。雖不成立而能成辦種種事業。至心誦唸無不果愿。若患瘧病。若一日一發。若二日一發。若三日一發。若四日一發。若患鬼病。若被惡鬼打。若鬼子母打。若茶枳尼所作。若毗舍遮所作。若羯吒布怛那所作。若癲鬼。若羅剎作。若癇鬼作。若餘種種惡鬼所作。皆以此印咒印病者。咒一百八遍即得除愈。若罪障重者。用五色縷一咒一結。如是結成一百八結。系病者項或係臂上。罪障消滅。病即除差。
若患丁腫癲腫。若身病瘡皰。瘡疽瘍癬等種種惡瘡。若被刀箭矛槊等傷。蛇蝎蜈蚣毒蜂等螫。皆以此咒咒之七遍。即得除差。若障重者。咒黃土泥咒一七遍。用涂患處即得除愈。
若患風病緩風偏風。若患廢風𤺍風等病。耳聾鼻塞。皆印病處。至心誦咒一百八遍病即除愈。若障重者。以胡麻油。若用牛酥和樺皮煎。若青木香和胡麻油。煎以為膏。每以此印印咒七遍。以涂身上或滴耳鼻。若令服之病即除愈。若有諸餘種種疾病。皆以此印印其病處。至心誦咒即得除愈。此咒神力說不可盡。若持法者因供養次必作此印當心上
【現代漢語翻譯】 現代漢語譯本： 『枳帝攝跋啰娑咩室地阿奴婆啰夜瑳 莎訶』(Zhì dì shè bá luō suō miē shì dì ā nú pó luō yè cuō suō hē)（此為音譯，無具體含義）。
這是法印咒語。在行法事完畢，請求我返回宮殿時，用此手印加持水，唸咒七遍，向四方灑水，我便返回。世尊，這樣的神咒，即使條件不完全具備，也能成就各種事業。至誠誦唸，沒有不實現願望的。如果患瘧疾，無論是一天發作一次，兩天發作一次，三天發作一次，還是四天發作一次；如果患鬼病，或者被惡鬼擊打，或者被鬼子母(Guizimu)（專門傷害兒童的惡鬼）擊打，或者被茶枳尼(Chaqini)（一種女鬼）所作祟，或者被毗舍遮(Pishecha)（食人肉的惡鬼）所作祟，或者被羯吒布怛那(Jiezhā bù dānà)（臭鬼）所作祟，或者是癲鬼，或者是羅剎(Luosha)（惡鬼）所作，或者是癇鬼所作，或者是其他種種惡鬼所作祟，都可以用此手印加持咒語來加持病人，唸咒一百零八遍，就能痊癒。如果罪業深重，就用五色線，每念一句咒語打一個結，這樣結成一百零八個結，繫在病人的脖子上或者手臂上，罪業消除，疾病就會痊癒。
如果患丁腫、癲腫，或者身上生病瘡、皰，瘡疽、瘍癬等各種惡瘡，或者被刀箭矛槊等所傷，被蛇、蝎、蜈蚣、毒蜂等蜇傷，都可以用此咒語加持七遍，就能痊癒。如果業障深重，就用黃土泥唸咒十七遍，塗在患處，就能痊癒。
如果患風病，如緩風、偏風，或者患廢風、𤺍風等病，耳聾鼻塞，都可以用手印加持患處，至誠誦咒一百零八遍，疾病就能痊癒。如果業障深重，就用胡麻油，或者用牛酥和樺樹皮煎熬，或者用青木香和胡麻油煎熬成膏。每次用此手印加持咒語七遍，塗在身上，或者滴入耳鼻，或者讓病人服用，疾病就能痊癒。如果還有其他各種疾病，都可以用此手印加持患處，至誠誦咒，就能痊癒。此咒的神力說也說不盡。如果持法者在供養時，一定要做這個手印放在心口上。
【English Translation】 English version: 『Zhì dì shè bá luō suō miē shì dì ā nú pó luō yè cuō suō hē』 (This is a transliteration, with no specific meaning).
This is the mantra of the Dharma seal. After the ritual is completed, when requesting me to return to the palace, use this mudra (hand gesture) to bless the water, chant the mantra seven times, and sprinkle the water in the four directions, and I will return. World-Honored One, such a divine mantra, even if the conditions are not fully met, can accomplish various undertakings. Recite it sincerely, and there is no wish that will not be fulfilled. If suffering from malaria, whether it occurs once a day, once every two days, once every three days, or once every four days; if suffering from ghost sickness, or being struck by evil ghosts, or being struck by Guizimu (a demon who specializes in harming children), or being afflicted by Chaqini (a type of female ghost), or being afflicted by Pishecha (a flesh-eating demon), or being afflicted by Jiezhā bù dānà (a foul-smelling ghost), or being a mad ghost, or being made by Rakshasa (evil spirit), or being made by epilepsy ghost, or being made by other various evil ghosts, you can use this mudra to bless the patient with the mantra, chanting the mantra one hundred and eight times, and you will be cured. If the karmic obstacles are heavy, use five-colored threads, tying a knot with each recitation of the mantra, thus forming one hundred and eight knots, tied around the patient's neck or on the arm, the karmic obstacles will be eliminated, and the disease will be cured.
If suffering from boils, swelling, or sick sores, blisters, carbuncles, ulcers, ringworm, and other various malignant sores, or being wounded by knives, arrows, spears, and halberds, stung by snakes, scorpions, centipedes, poisonous bees, etc., you can bless them with this mantra seven times, and you will be cured. If the karmic obstacles are heavy, use yellow mud and chant the mantra seventeen times, apply it to the affected area, and you will be cured.
If suffering from wind diseases, such as slow wind, hemiplegia, or suffering from paralysis, apoplexy, and other diseases, deafness, nasal congestion, you can use the mudra to bless the affected area, sincerely reciting the mantra one hundred and eight times, and the disease will be cured. If the karmic obstacles are heavy, use sesame oil, or boil cow ghee with birch bark, or boil costus root with sesame oil to make a paste. Each time, use this mudra to bless the mantra seven times, apply it to the body, or drip it into the ears and nose, or have the patient take it, and the disease will be cured. If there are other various diseases, you can use this mudra to bless the affected area, sincerely reciting the mantra, and you will be cured. The divine power of this mantra is inexhaustible. If the Dharma holder must make this mudra on the heart during the offering.
著。誦此咒時。憐愍一切諸眾生故。施與一切鬼神甘露。一切鬼神皆大歡喜。不令一切眾生病苦。◎
◎掏數珠印第十一
以左大指頭捻無名指頭。作孔。于其孔中貫著數珠。中指直申。以頭指屈中節。押中指背上節。小指直申。右手以大指無名指。掏珠。余指同左手(更無別咒)。此印通用一切諸咒。若以此印。日日誦咒唸佛懺悔。得四禪定。速成阿耨多羅三藐三菩提。隨愿成辦。
君馳印咒第十二
合左右腕。從食指下四指頭相拄。並二大指屈入掌中。開掌中央咒曰。
唵(一)阿𠼝耶(二)婆路(輕呼)枳帝攝跋(二合)啰(去音)耶(三)菩提薩埵(去音)耶(四)摩訶薩埵(去音)耶(五)摩訶迦嚧尼迦(去音)耶(六)跢侄他(七)稅(去音)帝婆離羅陀(去音)禮(八)阿輸(去音)指輸指(九)波跛彌(十)莎訶(十一)
若日日不得洗浴者。日日洗手漱口。作此印誦前咒者。雖不洗浴即當洗浴。身大凈潔。入道場中護身結界。請觀世音。作此印已誦咒二十一遍者。一切諸佛觀世音般若菩薩金剛天等皆大歡喜。
十果報印咒第十三
先仰左手掌。斜直。以右手掌背。捺著左手掌上。左右二手指總直申。右臂在左臂上相著咒曰。
唵(一)阿
【現代漢語翻譯】 誦持此咒時，應憐憫一切眾生，施予一切鬼神甘露，使一切鬼神皆大歡喜，不令一切眾生遭受病苦。
掏數珠印第十一
以左手大拇指按住無名指指尖，形成一個孔。將數珠穿過此孔，中指伸直，食指彎曲中節，按在中指背部的上節，小指伸直。右手用大拇指和無名指撥動念珠，其餘手指與左手相同（沒有其他咒語）。此印適用於一切咒語。若以此印，每日誦咒唸佛懺悔，可得四禪定，迅速成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），隨心所愿，皆可成就。
君馳印咒第十二
合攏左右手腕，從食指下方的四指指尖互相抵住，併攏兩個大拇指彎曲放入掌中，打開掌心中央，唸誦咒語：
唵(om)（一）阿[革+瓦]耶(Ajaya)（二）婆路(Balu)（輕聲）枳帝攝跋(lokiteśvara)（二合）啰(ra)耶（三）菩提薩埵(Bodhisattva，菩薩)耶（四）摩訶薩埵(Mahasattva，大菩薩)耶（五）摩訶迦嚧尼迦(Mahakarunika，大慈大悲)耶（六）跢侄他(Tadyatha)（七）稅(sui)帝婆離羅陀(dilila-radha)禮（八）阿輸(aśu)指輸指（九）波跛彌(papa-me)（十）莎訶(Svaha)（十一）
如果每日無法沐浴，每日洗手漱口，結此手印並誦唸前述咒語，即使不沐浴也如同沐浴一般，身體非常潔凈。進入道場中護身結界，請觀世音(Avalokiteśvara)。結此手印並誦咒二十一遍，一切諸佛、觀世音、般若菩薩(Prajna Bodhisattva)、金剛天等都會非常歡喜。
十果報印咒第十三
先仰起左手掌，斜直。用右手掌背按在左手掌上，左右兩手的二指都伸直，右臂在左臂上相貼，唸誦咒語：
唵(om)（一）阿
【English Translation】 While reciting this mantra, one should have compassion for all sentient beings, bestow nectar upon all ghosts and spirits, causing them to rejoice greatly, and preventing all sentient beings from suffering from illness.
The Eleventh Mudra of Picking Beads
Use the tip of the left thumb to press the tip of the ring finger, forming a hole. Thread the prayer beads through this hole, extend the middle finger straight, bend the middle joint of the index finger, and press it against the upper joint on the back of the middle finger, extend the little finger straight. Use the right thumb and ring finger to pick the beads, the remaining fingers are the same as the left hand (there are no other mantras). This mudra is applicable to all mantras. If one uses this mudra to recite mantras, chant the Buddha's name, and repent daily, one can attain the four Dhyanas (meditative states), quickly achieve Anuttara-samyak-sambodhi (unsurpassed complete enlightenment), and fulfill all wishes.
The Twelfth Mudra and Mantra of Swift Travel
Join the left and right wrists, with the tips of the four fingers below the index fingers touching each other, and the two thumbs bent and placed inside the palms. Open the center of the palms and recite the mantra:
Om (one) Ajaya (two) Balu (lightly pronounced) lokiteśvara (two combined) ya (three) Bodhisattva (four) Mahasattva (five) Mahakarunika (six) Tadyatha (seven) sui dilila-radha li (eight) aśu śu-zhi (nine) papa-me (ten) Svaha (eleven)
If one cannot bathe daily, one should wash hands and rinse the mouth daily, form this mudra and recite the aforementioned mantra. Even without bathing, it is as if one has bathed, and the body is very clean. Enter the Mandala (spiritual space) to protect the body and establish boundaries, and invite Avalokiteśvara. Forming this mudra and reciting the mantra twenty-one times will greatly please all Buddhas, Avalokiteśvara, Prajna Bodhisattva, Vajra Devas (diamond deities), and others.
The Thirteenth Mudra and Mantra of Tenfold Retribution
First, turn the left palm upwards, diagonally straight. Press the back of the right palm onto the left palm, with all the fingers of both hands extended straight, and the right arm touching the left arm. Recite the mantra:
Om (one) A
𠼝耶(二)婆路(輕呼)枳帝攝跋(二合)啰(去音)耶(三)菩提薩埵(去音)耶(四)摩訶薩埵(去音)耶(五)摩訶迦嚧尼迦(去音)耶(六)跢侄他(七)烏知(二合)迦(上音)羝(八)烏嚕缽遮(九)烏嚕缽遮(十)婆啰珊陀𠼝舍尼(十一)莎訶(十二)
若婦人無兒欲得兒者。以五色粉作四肘壇。壇中心安十一面觀世音菩薩。東方安阿彌陀佛。北方安大勢至菩薩。南方安馬頭觀世音菩薩。西方安摩醯首羅天王取一。凈罐滿盛凈水。中著五穀。以柳枝等塞其罐口復以生絹。束其柳枝。種種好華莊嚴其罐。即將此罐著于壇中。懸雜色幡。壇開四門。然十六燈。復以種種上妙香華十二盤食。而為供養於四門外各安一部好細音聲。如不能辦一部亦得。嚴辦供已。咒師洗浴著新凈衣。壇西門外面向東坐。作印奉請觀世音菩薩阿彌陀佛等。次第請已各安本位。令其婦人香湯洗浴著新凈衣。于西門外作大蓮華座。于華座上敷生凈草。次阿阇梨右手把跋折羅。以左手把婦人右手。引來向壇北門外立。阿阇梨至心誦咒二十一遍。教令婦人。至心念彼觀世音菩薩名字二十一遍。如是次念阿彌陀佛馬頭觀世音菩薩。大勢至菩薩。摩醯首羅天王名已。令其婦人至心三禮發願乞兒。阿阇梨以五色線。一咒一結成三七結。系婦
【現代漢語翻譯】 現代漢語譯本： 唵(二) 婆路(輕呼)枳帝 攝跋(二合)啰(去音)耶(三) 菩提薩埵(去音)耶(四) 摩訶薩埵(去音)耶(五) 摩訶迦嚧尼迦(去音)耶(六) 跢侄他(七) 烏知(二合)迦(上音)羝(八) 烏嚕缽遮(九) 烏嚕缽遮(十) 婆啰珊陀 𠼝舍尼(十一) 莎訶(十二)
如果婦人沒有孩子，想要得到孩子，就用五色粉末做一個四肘的壇。在壇的中心安放十一面觀世音菩薩（Ekādaśamukha）。東方安放阿彌陀佛（Amitābha）。北方安放大勢至菩薩（Mahāsthāmaprāpta）。南方安放馬頭觀世音菩薩（Hayagrīva）。西方安放摩醯首羅天王（Maheśvara）。取一個乾淨的罐子，盛滿乾淨的水，裡面放入五穀。用柳枝等塞住罐口，再用生絹束住柳枝。用各種美好的花裝飾這個罐子。然後將這個罐子放在壇中，懸掛各種顏色的幡。壇開設四個門，點燃十六盞燈。再用各種上妙的香和花以及十二盤食物來供養，在四個門外各安置一部好的細音聲（音樂），如果不能辦到一部也可以。 嚴謹地準備好供品后，咒師洗浴，穿上新的乾淨衣服，在壇的西門外面向東坐。結印，奉請觀世音菩薩、阿彌陀佛等。按照順序請完后，各自安放在本位。讓那個婦人用香湯洗浴，穿上新的乾淨衣服，在西門外做一個大的蓮花座。在蓮花座上鋪上新鮮乾淨的草。然後阿阇梨（Ācārya，導師）右手拿著跋折羅（Vajra，金剛杵），用左手握住婦人的右手，引導她來到壇的北門外站立。阿阇梨至誠地誦咒二十一遍，教導婦人至誠地念誦觀世音菩薩的名字二十一遍。像這樣依次唸誦阿彌陀佛、馬頭觀世音菩薩、大勢至菩薩、摩醯首羅天王的名字后，讓那個婦人至誠地三拜，發願祈求孩子。阿阇梨用五色線，每念一句咒打一個結，結成三七二十一個結，繫在婦人身上。
【English Translation】 English version: Oṃ(2) Varolokite Śvarā(3) Bodhisattvāya(4) Mahāsattvāya(5) Mahākāruṇikāya(6) Tadyathā(7) Uñci(8) Urūpaca(9) Urūpaca(10) Bharasandha Darśani(11) Svāhā(12)
If a woman has no children and desires to have them, she should make a four-cubit altar with five-colored powders. In the center of the altar, place the Eleven-Faced Avalokiteśvara (Ekādaśamukha). To the east, place Amitābha (Amitābha). To the north, place Mahāsthāmaprāpta (Mahāsthāmaprāpta). To the south, place Hayagrīva (Hayagrīva). To the west, place Maheśvara (Maheśvara). Take a clean jar, fill it with clean water, and put five grains inside. Seal the mouth of the jar with willow branches, etc., and bind the willow branches with raw silk. Adorn the jar with various beautiful flowers. Then place this jar in the altar, and hang various colored banners. Open four doors in the altar and light sixteen lamps. Also, use various excellent incense, flowers, and twelve plates of food for offerings. Outside the four doors, place a good, subtle sound (music) for each direction; if one cannot manage one set, it is also acceptable. After preparing the offerings meticulously, the mantra master should bathe and wear new, clean clothes, and sit facing east outside the west door of the altar. Form a mudra and invite Avalokiteśvara, Amitābha, etc. After inviting them in order, place each in their respective positions. Have the woman bathe in fragrant water and wear new, clean clothes, and make a large lotus seat outside the west door. Spread fresh, clean grass on the lotus seat. Then the Ācārya (Ācārya, teacher) should hold the Vajra (Vajra, diamond scepter) in his right hand and grasp the woman's right hand with his left hand, leading her to stand outside the north door of the altar. The Ācārya should sincerely recite the mantra twenty-one times, instructing the woman to sincerely recite the name of Avalokiteśvara twenty-one times. In this way, successively recite the names of Amitābha, Hayagrīva, Mahāsthāmaprāpta, and Maheśvara. Then, have the woman sincerely bow three times and make a vow to beg for a child. The Ācārya should use a five-colored thread, tying a knot with each recitation of the mantra, forming twenty-one knots in total, and tie it on the woman.
人項。次令婦人坐華草上。念觀世音菩薩一百八遍。次阿阇梨以右手案水罐上。以左手把數珠。掏咒其水罐一千八遍竟。次與婦人護身結界。次阿阇梨手擎水罐。婦人邊立發願口云。仰啟十方一切諸佛菩薩聖眾天龍八部諸鬼神等。以他心智證知。今日此優婆夷。欲得有身生好男女。愿大慈悲速滿其愿。婦人合掌念觀世音菩薩。阿阇梨灌其頂上。即得聰明端正男女具諸相好。一切求愿法亦如是。隨愿皆果。作法以後。令其婦人燒香禮念觀世音菩薩。勿令斷絕。必果所愿。除不至心。
阇夜印第十四(唐云勝印)
左右小指無名指頭指各屈在掌。二中指直豎頭相拄。並二大指押頭指中節上。合腕。是法印。若人日日作此印已。念觀世音菩薩名號。一切菩薩皆悉歡喜。若人病者。作此印已。念觀世音一百八遍。燒安悉香即得病差。
羯瑟那(二合)自那印咒第十五(唐云著鹿皮印)
以右臂背過押左臂上。二大指側相著並頭。左右余指總申。即以二手覆左肩上咒曰。
唵(一)阿𠼝耶(二)婆路(輕呼)枳帝攝跋(二合)啰(去音)耶(三)菩提薩埵(去音)耶(四)摩訶薩埵(去音)耶(五)摩訶迦嚧尼迦(去音)耶(六)跢侄他(七)揭哩(二合)瑟那(二合)是那(八)摩跢啰(二合
【現代漢語翻譯】 現代漢語譯本： 然後讓婦人坐在華麗的草墊上，唸誦觀世音菩薩一百零八遍。接著，阿阇梨（Acharya，導師）用右手按住水罐，左手拿著數珠，唸咒加持水罐一千零八遍。然後為婦人進行護身結界。之後，阿阇梨手捧水罐，婦人站在旁邊發願，口中說道：『恭敬地稟告十方一切諸佛、菩薩、聖眾、天龍八部、諸鬼神等，以你們的他心智來證明知曉，今日此優婆夷（Upasika，女居士）想要懷有身孕，生育優秀的男孩女孩，愿大慈大悲迅速滿足她的願望。』婦人合掌唸誦觀世音菩薩。阿阇梨用水灌注她的頭頂。這樣就能得到聰明端正、具有各種美好相貌的男孩女孩。一切求愿的方法也是如此，隨所愿都能實現。做法事以後，讓這位婦人燒香禮拜唸誦觀世音菩薩，不要中斷，必定能實現所愿，除非不誠心。
阇夜印第十四（唐朝譯為勝印）
左右小指、無名指、頭指各自彎曲放在掌心，兩個中指直立，指尖相觸，兩個大拇指按在頭指的中間關節上，合攏手腕。這就是法印。如果有人每天結此手印，唸誦觀世音菩薩的名號，一切菩薩都會歡喜。如果有人生病，結此手印后，唸誦觀世音一百零八遍，燒安悉香，病就能痊癒。
羯瑟那(二合)自那印咒第十五（唐朝譯爲著鹿皮印）
將右臂從背後繞過，壓在左臂上，兩個大拇指側面相靠，指尖併攏，其餘手指全部伸直。然後用雙手覆蓋在左肩上，唸誦咒語：
唵(om)(一) 阿𠼝耶(a-lu-ye)(二) 婆路(輕呼)(ba-lu)枳帝攝跋(二合)(zhi-di-she-ba)(啰(去音)(la)耶(ye)(三) 菩提薩埵(去音)(pu-ti-sa-duo)耶(ye)(四) 摩訶薩埵(去音)(mo-he-sa-duo)耶(ye)(五) 摩訶迦嚧尼迦(去音)(mo-he-jia-lu-ni-jia)耶(ye)(六) 跢侄他(da-zhi-ta)(七) 揭哩(二合)(jie-li)瑟那(二合)(se-na)是那(shi-na)(八) 摩跢啰(二合)(mo-da-la)
【English Translation】 English version: Then, have the woman sit on a splendid grass mat and recite the name of Avalokiteshvara Bodhisattva one hundred and eight times. Next, the Acharya (teacher) presses his right hand on the water jar and holds prayer beads in his left hand, chanting a mantra over the water jar one thousand and eight times. Then, he performs a protective boundary ritual for the woman. After that, the Acharya holds up the water jar, and the woman stands beside him, making a vow, saying: 'Reverently I announce to all Buddhas, Bodhisattvas, holy beings, the eight classes of gods and dragons, and all spirits in the ten directions, may you, with your minds that know all, be witness that this Upasika (female lay practitioner) desires to conceive and give birth to excellent sons and daughters. May your great compassion quickly fulfill her wish.' The woman joins her palms and recites the name of Avalokiteshvara Bodhisattva. The Acharya pours water over her head. In this way, she will obtain intelligent and handsome sons and daughters with all good qualities. All methods for seeking wishes are the same; whatever is wished will be fulfilled. After performing the ritual, have the woman burn incense and reverently recite the name of Avalokiteshvara Bodhisattva without interruption, and her wishes will surely be fulfilled, unless she is not sincere.
The Fourteenth Mudra of Jaya (Translated as the 'Victorious Mudra' in the Tang Dynasty)
Bend the little finger, ring finger, and index finger of both hands into the palms. Keep the two middle fingers upright, with their tips touching. Press the two thumbs onto the middle joints of the index fingers. Join the wrists. This is the Dharma mudra. If a person makes this mudra daily and recites the name of Avalokiteshvara Bodhisattva, all Bodhisattvas will rejoice. If a person is sick, after making this mudra, recite the name of Avalokiteshvara one hundred and eight times and burn benzoin incense, and the illness will be cured.
The Fifteenth Mudra and Mantra of Krishna (Translated as the 'Wearing Deer Skin Mudra' in the Tang Dynasty)
Pass the right arm behind the back and press it onto the left arm. Place the sides of the two thumbs together, with their tips joined. Extend all the remaining fingers. Then, cover the left shoulder with both hands and chant the mantra:
Om (一) A-lu-ye (二) Ba-lu-zhi-di-she-ba-la-ye (三) Pu-ti-sa-duo-ye (四) Mo-he-sa-duo-ye (五) Mo-he-jia-lu-ni-jia-ye (六) Da-zhi-ta (七) Jie-li-se-na Shi-na (八) Mo-da-la
)娑(九)摩跢啰(二合)娑(十)達啰(二合)娑(上音)耶(十一)達啰(二合)娑(上音)耶(十二)薩婆睹瑟吒(二合)(十三)阿唎跢耶尼(十四)莎訶(十五)
是法印咒。每月五日十五二十五日。香湯洗浴著新凈衣。入于道場護身結界一百八遍。念觀世音菩薩。一日三時作印誦咒。一切重罪一切障難皆悉除滅。
檀那波羅蜜多印咒第十六
左右小指無名指中指。斜豎頭相合。次並申二大指。開半寸許。以二頭指各捻大指頭。左右腕下側相著咒曰。
唵(一)阿𠼝耶(二)婆路(輕呼)枳帝攝跋(二合)啰(去音)耶(三)菩提薩埵(去音)耶(四)摩訶薩埵(去音)耶(五)摩訶迦嚧尼迦(去音)耶(六)跢侄他(七)馱摩馱摩(八)賒(上音)摩賒(上音)摩(九)阿揭車阿揭車(十)摩訶迦嚧尼迦(去音十一)莎訶(十二)
是法印咒。日日洗浴。若不洗浴洗手漱口。入于道場作印誦咒。所得功德。勝於日日檀波羅蜜修行佈施所得功德。
觀世音輪印咒第十七
先仰左掌。五指少曲磔開。右手亦爾。次以右手逆覆左手。以右小指頭。押左大指頭。以右大指頭。押左小指頭咒曰。
唵(一)阿𠼝耶(二)婆路(輕呼)枳帝攝跋(二合)啰(去音)
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"", "", "", "", "", "english_translations": [ "English version:", "So (9) Modala (combined) So (10) Dara (combined) So (high tone) Ye (11) Dara (combined) So (high tone) Ye (12) Sarva Dusta (combined) (13) Aritya Ni (14) Svaha (15)", "", "This is the Dharma Seal Mantra. On the 5th, 15th, and 25th of each month, bathe with fragrant water, put on new and clean clothes, enter the Mandala, create a protective boundary 108 times, and recite the name of Avalokiteśvara Bodhisattva. Perform the mudra and recite the mantra three times a day, and all heavy sins and obstacles will be completely eliminated.", "", "Dana Paramita (Dānà bōluómìduō, Perfection of Giving) Mudra Mantra, Number Sixteen", "", "The little finger, ring finger, and middle finger of the left and right hands are erected diagonally, with the tips of the fingers touching each other. Then, bring together and extend the two thumbs, separating them by about half an inch. Use the two index fingers to pinch the tips of the thumbs respectively, with the lower sides of the left and right wrists touching each other. The mantra is as follows:", "", "Om (1) Aksiye (2) Balo (lightly pronounced) Kite Sheba (combined) Laya (rising tone) Ye (3) Bodhisattva (rising tone) Ye (4) Mahasattva (rising tone) Ye (5) Mahakarunika (rising tone) Ye (6) Tadyatha (7) Dhama Dhama (8) Shama Shama (9) Agecha Agecha (10) Mahakarunika (rising tone) (11) Svaha (12)", "", "This is the Dharma Seal Mantra. Bathe daily, or if not bathing, wash hands and rinse the mouth. Enter the Mandala, perform the mudra and recite the mantra, and the merit obtained is greater than the merit obtained from practicing giving through Dana Paramita daily.", "", "Avalokiteśvara Wheel Mudra Mantra, Number Seventeen", "", "First, raise the left palm, with the five fingers slightly curved and spread apart. Do the same with the right hand. Then, turn the right hand over and cover the left hand, press the tip of the right little finger on the tip of the left thumb, and press the tip of the right thumb on the tip of the left little finger. The mantra is as follows:", "", "Om (1) Aksiye (2) Balo (lightly pronounced) Kite Sheba (combined) Laya (rising tone)" ] }
耶(三)菩提薩埵(去音)耶(四)摩訶薩埵(去音)耶(五)摩訶迦嚧尼迦(去音)耶(六)跢侄他(七)者提嚟(二合下同八)者揭嚟(九)摩訶者揭𠼝(十)者揭嚟陀(去音)唎(十一)者揭唎尼(十二)馱啰馱啰(十三)莎訶(十四)
是法印咒。若人日日作此印法咒供養者。他起噁心作于別法欲害咒師。還著惡人。若作佛法建立道場及行道所。當作此印誦咒。一切諸惡不能侵嬈。
觀世音華鬘印咒第十八
先合二腕。並左右二大指小指申之。二頭指各博大指側。開三分許。二無名指亦博二小指側。頭開四分許。中指直豎頭開二寸許咒曰。
唵(一)阿𠼝耶(二)婆路(輕呼)枳帝攝跋(二合)啰(去音)耶(三)菩提薩埵(去音)耶(四)摩訶薩埵(去音)耶(五)摩訶迦嚧尼迦(去音)耶(六)跢侄他(七)馱啰馱啰(八)般摩質泥(九)阿嚧迦(上音)耶(十)毗嚧迦(上音)耶(十一)莎訶(十二)
是法印咒。若人意欲求錢財者。日日洗浴起立道場。燒香散華種種供養。取一水罐滿盛凈水。以雜花鬘嚴其罐項。柳柏竹枝塞其罐口。將此水罐安置壇中。盛著五穀。咒師左手案其罐口。右手掐珠。至心誦咒一百八遍。日日如是見觀世音菩薩。即得錢財。
觀世音
【現代漢語翻譯】 現代漢語譯本：耶(三)菩提薩埵（菩薩）耶(四)摩訶薩埵（大菩薩）耶(五)摩訶迦嚧尼迦（大慈悲者）耶(六)跢侄他(七)者提嚟(二合下同八)者揭嚟(九)摩訶者揭𠼝(十)者揭嚟陀(去音)唎(十一)者揭唎尼(十二)馱啰馱啰(十三)莎訶(十四)
這是法印咒。如果有人每天做這個印法咒供養，其他人如果生起噁心，用其他方法想要加害咒師，這個惡果會回到作惡的人身上。如果爲了佛法建立道場以及修行的地方，應當做這個印，誦這個咒，一切諸惡都不能侵擾。
觀世音華鬘印咒第十八
先合起兩腕。併攏左右兩個大拇指和小指伸直。兩個食指各自貼在大拇指側面，分開約三分。兩個無名指也貼在兩個小指側面，頭部打開約四分。中指直立，頭部打開約二寸。咒語如下：
唵(一)阿𠼝耶(二)婆路(輕呼)枳帝攝跋(二合)啰(去音)耶(三)菩提薩埵（菩薩）耶(四)摩訶薩埵（大菩薩）耶(五)摩訶迦嚧尼迦（大慈悲者）耶(六)跢侄他(七)馱啰馱啰(八)般摩質泥(九)阿嚧迦(上音)耶(十)毗嚧迦(上音)耶(十一)莎訶(十二)
這是法印咒。如果有人想要獲得錢財，每天洗浴后，建立道場。燒香散花，做種種供養。取一個水罐，盛滿乾淨的水。用各種花鬘裝飾水罐的頸部。用柳樹枝或竹枝塞住水罐的口。將這個水罐安置在壇中，盛放五穀。咒師用左手按住水罐的口，右手掐唸佛珠。至誠誦咒一百零八遍。每天這樣做，就能見到觀世音菩薩，就能得到錢財。
觀世音
【English Translation】 English version: Ye (three) Bodhisattva (Bodhisattva) ye (four) Mahasattva (Great Bodhisattva) ye (five) Mahakarunika (Great Compassionate One) ye (six) Tadyatha (seven) Jati li (two combined, same below eight) Jage li (nine) Maha Jage (ten) Jage li Tuo (departing sound) li (eleven) Jage li ni (twelve) Dhara Dhara (thirteen) Svaha (fourteen)
This is a Dharma Seal mantra. If someone performs this mudra and mantra offering every day, and others develop evil intentions, attempting to harm the mantra master through other means, the evil consequence will revert to the evildoer. If establishing a Dharma assembly and places for practice for the sake of the Buddha Dharma, one should perform this mudra and recite this mantra; all evils will be unable to intrude.
Eighteenth, Avalokiteshvara Garland Mudra Mantra
First, bring the two wrists together. Extend the left and right thumbs and little fingers. Place each index finger on the side of the thumb, separating them by about one-third. Also, place each ring finger on the side of the little fingers, opening the heads by about one-fourth. The middle fingers stand straight, with the heads opened by about two inches. The mantra is as follows:
Om (one) A (two) Avalokiteshvara (three) Bodhisattva (Bodhisattva) ye (four) Mahasattva (Great Bodhisattva) ye (five) Mahakarunika (Great Compassionate One) ye (six) Tadyatha (seven) Dhara Dhara (eight) Padma Jini (nine) Aroka (rising tone) ye (ten) Viroka (rising tone) ye (eleven) Svaha (twelve)
This is a Dharma Seal mantra. If someone desires to obtain wealth, after bathing daily, establish a Dharma assembly. Burn incense, scatter flowers, and make various offerings. Take a water pot, fill it with clean water. Adorn the neck of the water pot with various flower garlands. Use willow or bamboo branches to plug the mouth of the pot. Place this water pot in the altar, filling it with five grains. The mantra master presses the mouth of the pot with the left hand, and counts prayer beads with the right hand. Recite the mantra one hundred and eight times with utmost sincerity. Doing this every day, one will see Avalokiteshvara Bodhisattva and obtain wealth.
Avalokiteshvara
槊印咒第十九
先屈左小指。以左大指押小指甲作孔。次以右小指鉤左小指。以右大指從下向上。入左掌孔。押小指甲。狀如鉤鎖。左右三指直豎頭相著。博側勿開。若供養時二肘相著。若治病時開二肘節。咒曰。
唵(一)阿𠼝耶(二)婆路(輕呼)枳帝攝跋(二合)啰(去音)耶(三)菩提薩埵(去音)耶(四)摩訶薩埵(去音)耶(五)摩訶迦嚧尼迦(去音)耶(六)跢侄他(七)摩吒摩吒(八)槃阇槃阇(九)頻馱頻馱(十)嗚𤙖泮(泮吒反十一)莎訶(十二)
是法印咒。若能日日燒香作印誦咒。作一切法悉得神驗。大大得力。
鴦俱(去音)舍印咒第二十(唐云鉤印)
左右小指中指各屈在掌中二無名指直豎頭相拄。並二大指直豎。以二頭指屈中節。各捻大指頭。合腕咒曰。
唵(一)阿𠼝耶(二)婆路(輕呼)枳帝攝跋(二合)啰(去音)耶(三)菩提薩埵(去音)耶(四)摩訶薩埵(去音)耶(五)摩訶迦嚧尼迦(去音)耶(六)跢侄他(七)阿羯唎(二合)舍耶(八)阿羯唎(二合)舍耶(九)富命(命冶反)波跢耶(十)社啰社啰(十一)莎訶(十二)
是法印咒。若咒師合藥欲自服時。忽然鬼神奪將去者。作一白色四肘水壇。其壇中心著一火爐。
【現代漢語翻譯】 現代漢語譯本： 第十九 槊印咒
先彎曲左手小指，用左手大拇指按住小指指甲，形成一個孔。然後用右手小指鉤住左手小指，用右手大拇指從下向上，插入左手掌的孔中，按住小指指甲，形狀像鉤鎖。左右手的食指、中指、無名指直立，指尖相靠，兩側不要打開。如果供養時，兩肘相靠；如果治病時，打開兩肘關節。咒語如下：
唵(ōng)(種子字，表示皈依) 阿𠼝耶(ā shì yē)(聖者) 婆路(bō lù)(光明) 枳帝攝跋(zhǐ dì shè bō)(觀自在) 啰(luō)(聲音) 耶(yē)(禮敬) 菩提薩埵(pú tí sà duǒ)(菩薩) 耶(yē)(禮敬) 摩訶薩埵(mó hē sà duǒ)(大菩薩) 耶(yē)(禮敬) 摩訶迦嚧尼迦(mó hē jiā lú ní jiā)(大慈悲者) 耶(yē)(禮敬) 跢侄他(dá zhí tuō)(即說咒曰) 摩吒摩吒(mó zhà mó zhà)(摧伏) 槃阇槃阇(pán shé pán shé)(破壞) 頻馱頻馱(pín tuó pín tuó)(斷除) 嗚𤙖泮(wū hōng pàn)(忿怒) 莎訶(suō hē)(成就)
這個法印和咒語，如果能每天燒香，結印誦咒，做一切法事都能得到神奇的驗證，大大地獲得力量。
第二十 鴦俱舍印咒(yāng jù shě yìn zhòu)(鉤印)
左右手的小指、中指各自彎曲在掌中，兩手的無名指直立，指尖相靠。兩手的大拇指直立。兩手的食指彎曲中節，各自捏住大拇指的指頭，合攏手腕。咒語如下：
唵(ōng)(種子字，表示皈依) 阿𠼝耶(ā shì yē)(聖者) 婆路(bō lù)(光明) 枳帝攝跋(zhǐ dì shè bō)(觀自在) 啰(luō)(聲音) 耶(yē)(禮敬) 菩提薩埵(pú tí sà duǒ)(菩薩) 耶(yē)(禮敬) 摩訶薩埵(mó hē sà duǒ)(大菩薩) 耶(yē)(禮敬) 摩訶迦嚧尼迦(mó hē jiā lú ní jiā)(大慈悲者) 耶(yē)(禮敬) 跢侄他(dá zhí tuō)(即說咒曰) 阿羯唎(ā jié lì)(吸引) 舍耶(shě yē)(鉤召) 阿羯唎(ā jié lì)(吸引) 舍耶(shě yē)(鉤召) 富命(fù mìng)(圓滿) 波跢耶(bō duō yē)(降伏) 社啰社啰(shè luō shè luō)(迅速) 莎訶(suō hē)(成就)
這個法印和咒語，如果咒師調合藥物想要自己服用時，忽然有鬼神搶奪而去，就做一個白色的四肘水壇，在壇的中心放置一個火爐。
【English Translation】 English version: Nineteenth Dhāraṇī of the Lance Mudrā
First, bend the left little finger. Use the left thumb to press the nail of the little finger, making a hole. Then, use the right little finger to hook the left little finger. Insert the right thumb from below into the hole of the left palm, pressing the nail of the little finger, shaped like a hooked lock. The index, middle, and ring fingers of both hands are upright, with the tips touching each other. Do not open the sides. If making offerings, the two elbows should touch each other. If healing illnesses, open the two elbow joints. The mantra is as follows:
Oṃ(seed syllable, representing refuge) Ā shì ye(the holy one) Bō lù(light) Zhǐ dì shè bō(Avalokiteśvara) Luō(sound) Ye(obeisance) Bodhisattva(pú tí sà duǒ)(Bodhisattva) Ye(obeisance) Mahāsattva(mó hē sà duǒ)(Great Bodhisattva) Ye(obeisance) Mahākāruṇika(mó hē jiā lú ní jiā)(Great Compassionate One) Ye(obeisance) Tadyathā(dá zhí tuō)(Thus it is said) Maṭa maṭa(mó zhà mó zhà)(Subdue) Pañca pañca(pán shé pán shé)(Destroy) Bhinda bhinda(pín tuó pín tuó)(Cut off) Hūṃ phaṭ(wū hōng pàn)(Wrathful) Svāhā(suō hē)(Accomplishment)
This mudrā and mantra, if one can burn incense daily, form the mudrā, and recite the mantra, all actions will receive miraculous verification and great power.
Twentieth Aṅkuśa Dhāraṇī (yāng jù shě yìn zhòu)(Hook Mudrā)
The little and middle fingers of both hands are bent into the palms, and the ring fingers of both hands are upright, with the tips touching each other. The thumbs of both hands are upright. The index fingers of both hands are bent at the middle joint, each pinching the tip of the thumb, and the wrists are joined together. The mantra is as follows:
Oṃ(seed syllable, representing refuge) Ā shì ye(the holy one) Bō lù(light) Zhǐ dì shè bō(Avalokiteśvara) Luō(sound) Ye(obeisance) Bodhisattva(pú tí sà duǒ)(Bodhisattva) Ye(obeisance) Mahāsattva(mó hē sà duǒ)(Great Bodhisattva) Ye(obeisance) Mahākāruṇika(mó hē jiā lú ní jiā)(Great Compassionate One) Ye(obeisance) Tadyathā(dá zhí tuō)(Thus it is said) Ākarṣaya(ā jié lì)(Attract) Śaya(shě yē)(Summon) Ākarṣaya(ā jié lì)(Attract) Śaya(shě yē)(Summon) Pūrṇa(fù mìng)(Fulfillment) Pataya(bō duō yē)(Subdue) Jhara jhara(shè luō shè luō)(Quickly) Svāhā(suō hē)(Accomplishment)
This mudrā and mantra, if the mantra master is preparing medicine to take himself, and suddenly ghosts and spirits snatch it away, then make a white water altar of four cubits, and place a fire stove in the center of the altar.
香花飲食隨分供養。燒白芥子數數誦咒者。鬼所將藥。即于壇上還落地來。若一日不得。滿於七日。作此法者。即得其藥。若自合藥及為他合。準前作壇。燒白芥子數數誦咒。合其藥時。鬼神惡毒不能得便。其所合藥皆悉成就。服者病皆除愈。
觀世音罥索印第二十一
先屈左小指無名指。以大指押甲上作孔。次以右大指從下入孔中。以餘四指把卷。以大指頭押四指甲上。左頭指中指並直豎。用上大咒縛鬼治病。若惡比止欲不行時。作此法者即斷不行。一切鬼神難降伏者。以此印縛。治一切病用之大驗。若共他論議。作此法者即前人訥不能問答。一切縛法皆用此印。若欲解時心作放想。即得解脫。
觀世音商佉印咒第二十二
反叉左右頭指中指在掌中。左右無名指小指。並直豎相著。二大指並屈頭。押著頭指側。合腕咒曰。
唵(一)阿唎耶(二)婆路(輕呼)枳帝攝跋(二合)啰(去音)耶(三)菩提薩埵(去音)耶(四)摩訶薩埵(去音)耶(五)摩訶迦嚧尼迦(去音)耶(六)跢侄他(七)瞿嚕瞿嚕(八)毗跢啰(二合)娑耶(九)三么曳悉他(二合)跛耶(十)莎訶(十一)
是法印咒。若咒師誦咒。雖加功用不得靈驗。不能得見觀世音菩薩時。應作水壇縱廣四肘。種
【現代漢語翻譯】 現代漢語譯本：用香、花、飲食，隨自己的能力供養。焚燒白芥子，反覆誦持咒語。如果鬼所拿走的藥物，就會立刻從壇上掉落下來。如果一天沒有掉落，就連續七天做這個方法，就能取回藥物。如果是自己配藥或者為他人配藥，按照之前的方法設定壇場，焚燒白芥子，反覆誦持咒語。在配藥的時候，鬼神和惡毒的力量就無法得逞，所配的藥物都能成功，服用的人疾病都能痊癒。
觀世音罥索印（Avalokiteśvara Lasso Mudra）第二十一
先彎曲左手的小指和無名指，用大拇指按在指甲上形成一個孔。然後用右手的大拇指從下面插入孔中，用其餘四個手指握住捲起。用大拇指頭按在四個手指的指甲上。左手的食指和中指併攏豎直。用上面的大咒語來束縛鬼、治療疾病。如果邪惡的比丘想要做不好的事情，用這個方法就能阻止他。一切難以降伏的鬼神，用這個印來束縛。治療一切疾病，使用這個印非常有效。如果與他人辯論，用這個方法就能讓對方語塞，無法回答。一切束縛的方法都用這個印。如果想要解除束縛，心中想著放開，就能解脫。
觀世音商佉印（Avalokiteśvara Conch Mudra）咒第二十二
反向交叉左右手的食指和中指在掌心中。左右手的無名指和小指，併攏豎直相靠。兩個大拇指都彎曲指頭，按在食指的側面。合起手腕，誦持咒語：
唵(om)(1) 阿唎耶(ārya)(2) 婆路(輕呼)(avalokiteśvara)(3) 耶(ye)(4) 菩提薩埵(去音)(bodhisattva)(5) 耶(ye)(6) 摩訶薩埵(去音)(mahāsattva)(7) 耶(ye)(8) 摩訶迦嚧尼迦(去音)(mahākāruṇika)(9) 耶(ye)(10) 跢侄他(tadyathā)(11) 瞿嚕瞿嚕(guru guru)(12) 毗跢啰(二合)(vitara)(13) 娑耶(saye)(14) 三么曳悉他(二合)(samaye sthita)(15) 跛耶(paya)(16) 莎訶(svāhā)(17)
這個是法印咒語。如果咒師誦持咒語，即使很努力也無法得到靈驗，無法見到觀世音菩薩時，應該設定一個縱橫四肘的水壇。
【English Translation】 English version: Offer incense, flowers, food, and drink according to your ability. Burn white mustard seeds and repeatedly recite the mantra. If the medicine taken by the ghost, it will immediately fall from the altar. If it does not fall within one day, continue this method for seven days, and you will be able to retrieve the medicine. If you are preparing medicine yourself or for others, set up the altar according to the previous method, burn white mustard seeds, and repeatedly recite the mantra. When preparing the medicine, ghosts and evil forces will not be able to take advantage, and the medicine prepared will be successful, and those who take it will be cured of their illnesses.
Avalokiteśvara Lasso Mudra Twenty-first
First, bend the left little finger and ring finger, and press the thumb on the nail to form a hole. Then insert the right thumb into the hole from below, and hold the remaining four fingers together. Press the thumb head on the nails of the four fingers. The left index finger and middle finger are straightened and upright. Use the above great mantra to bind ghosts and cure diseases. If an evil bhiksu wants to do bad things, this method can stop him. All ghosts and spirits that are difficult to subdue can be bound with this mudra. It is very effective for curing all diseases. If you are arguing with others, this method will make the other person speechless and unable to answer. All binding methods use this mudra. If you want to release the binding, think of releasing it in your mind, and you will be liberated.
Avalokiteśvara Conch Mudra Mantra Twenty-second
Cross the left and right index fingers and middle fingers in the palm in reverse. The left and right ring fingers and little fingers are straightened and touching each other. Both thumbs are bent, pressing on the side of the index fingers. Join the wrists and recite the mantra:
Oṃ (1) Ārya (2) Avalokiteśvarāya (3) Bodhisattvāya (4) Mahāsattvāya (5) Mahākāruṇikāya (6) Tadyathā (7) Guru Guru (8) Vitara Saye (9) Samaye Sthita Paya (10) Svāhā (11)
This is the Dharma mudra mantra. If the mantra master recites the mantra, even with great effort, he will not be able to obtain spiritual efficacy and will not be able to see Avalokiteśvara Bodhisattva. He should set up a water altar four cubits in length and width.
種莊嚴。取一水罐滿盛凈水。莊嚴罐法如前不異。將此水罐安置壇中。香湯洗浴著新凈衣。入于道場種種供養。然十六燈燒薰陸香。至心發露一切罪障。胡跪作印。當誦此咒一千八遍。即得見觀世音菩薩。得大靈驗。若一日不得驗滿於七日。即得靈驗。
若坐禪人不得奢摩他。一切鬼神來惱亂者。又風入身令人失志。如前作壇。從旦起首一日不食。當作此印。若行道時念觀世音菩薩名字。若坐作印。至心誦咒不限遍數。滿一日者即得靈驗。
什皤(去音)羅印咒第二十三(唐云放光亦云火焰光)
屈左臂向上。豎手掌。向右側著。右手握卷。博左腕下內文之上。拳頭向上咒曰。
唵(一)阿𠼝耶(二)婆路(輕呼)枳帝攝跋(二合)啰(去音)耶(三)菩提薩埵(去音)耶(四)摩訶薩埵(去音)耶(五)摩訶迦嚧尼迦(去音)耶(六)跢侄他(七)阿祇尼(二合下同八)阿祇尼(九)摩訶阿祇尼(十)婆蠅揭唎(二合)(十一)莎訶(十二)
是法印咒。若作道場時。作此印已。繞四方行誦咒。數滿三七遍時。即成火界結界成就。若有鬼病。作余法治不得差者。作此印咒其病即差。
觀世音大心印咒第二十四
反叉左右四指在掌。次屈左大指頭入掌中。直申右大指。押
【現代漢語翻譯】 現代漢語譯本： 佈置莊嚴的道場。取一個水罐，盛滿乾淨的水。莊嚴水罐的方法和之前一樣，沒有不同。將這個水罐安置在道場中。用香湯洗浴，穿上新的乾淨衣服，進入道場進行各種供養。點燃十六盞燈，焚燒薰陸香。至誠懇切地懺悔一切罪障。胡跪，結印。應當誦唸此咒一千八百遍，就能見到觀世音菩薩（Avalokiteśvara），得到巨大的靈驗。如果一天沒有得到靈驗，就堅持七天，就能得到靈驗。 如果禪修的人無法獲得奢摩他（Śamatha，止），一切鬼神前來惱亂，或者風邪入身，使人喪失意志，就按照之前的方法佈置道場。從早晨開始，一天不吃飯。結此印。如果行走時，唸誦觀世音菩薩（Avalokiteśvara）的名字；如果坐著，就結印。至誠懇切地誦唸咒語，不限制遍數。滿一天，就能得到靈驗。 什皤羅印咒第二十三（Śipala mudrā，唐朝翻譯為放光，也翻譯為火焰光） 彎曲左臂向上，豎起手掌，向右側傾斜。右手握拳。放在左手腕下方內文之上。拳頭向上。咒語如下： 唵（Om，種子字）阿𠼝耶（Ārya，聖）婆路枳帝攝跋啰耶（Avalokiteśvarāya，觀自在）菩提薩埵耶（Bodhisattvāya，菩薩）摩訶薩埵耶（Mahāsattvāya，大菩薩）摩訶迦嚧尼迦耶（Mahākāruṇikāya，大悲）跢侄他（Tadyathā，即說咒曰）阿祇尼（Agni，火）阿祇尼（Agni，火）摩訶阿祇尼（Mahāgni，大火）婆蠅揭唎（Bhṛṅgiri，火焰）莎訶（Svāhā，成就） 這個是法印咒。如果佈置道場時，結此印后，繞四方行走誦咒，次數滿三七二十一遍時，就成就火界結界。如果有鬼病，用其他方法治療沒有效果，結此印咒，病就好了。 觀世音大心印咒第二十四 反交叉左右四指在掌心。然後彎曲左手大拇指頭到掌心中。伸直右手大拇指，按...
【English Translation】 English version: Set up a solemn altar. Take a water pot and fill it with clean water. Adorn the pot as before, without any difference. Place this water pot in the altar. Bathe with fragrant water, put on new and clean clothes, and enter the altar to make various offerings. Light sixteen lamps and burn benzoin incense. Sincerely confess all sins and obstacles. Kneel down and form the mudrā. You should recite this mantra one thousand and eight hundred times, and you will see Avalokiteśvara (觀世音菩薩), and obtain great miraculous effects. If you do not get a response in one day, persist for seven days, and you will get a response. If a person in meditation cannot obtain Śamatha (奢摩他, calming the mind), and all kinds of ghosts and spirits come to disturb them, or if wind enters the body and causes a person to lose their will, then set up an altar as before. Starting from dawn, do not eat for one day. Form this mudrā. If walking, recite the name of Avalokiteśvara (觀世音菩薩); if sitting, form the mudrā. Sincerely recite the mantra, without limiting the number of repetitions. After one full day, you will get a response. The Twenty-third Śipala Mudrā and Mantra (什皤羅印咒, translated in the Tang Dynasty as 'emitting light' or 'flame light') Bend the left arm upward, raise the palm, and tilt it to the right. Make a fist with the right hand. Place it under the left wrist, on top of the inner text. The fist faces upward. The mantra is: Oṃ (唵, seed syllable) Ārya (阿𠼝耶, noble) Avalokiteśvarāya (婆路枳帝攝跋啰耶, the one who observes the sounds of the world) Bodhisattvāya (菩提薩埵耶, bodhisattva) Mahāsattvāya (摩訶薩埵耶, great being) Mahākāruṇikāya (摩訶迦嚧尼迦耶, greatly compassionate one) Tadyathā (跢侄他, thus it is) Agni (阿祇尼, fire) Agni (阿祇尼, fire) Mahāgni (摩訶阿祇尼, great fire) Bhṛṅgiri (婆蠅揭唎, flame) Svāhā (莎訶, accomplishment) This is the Dharma mudrā and mantra. If setting up an altar, after forming this mudrā, walk around in the four directions reciting the mantra. When the number of repetitions reaches three times seven, which is twenty-one times, the fire boundary is established. If there is a ghost sickness that cannot be cured by other methods, form this mudrā and chant the mantra, and the sickness will be cured. The Twenty-fourth Avalokiteśvara Great Heart Mudrā and Mantra Interlock the left and right four fingers in the palm. Then bend the tip of the left thumb into the palm. Straighten the right thumb and press...
左頭指側。合腕。右大指來去咒曰。
唵(一)阿𠼝耶(二)婆路(輕呼)枳帝攝跋(二合)啰(去音)耶(三)菩提薩埵(去音)耶(四)摩訶薩埵(去音)耶(五)摩訶迦嚧尼迦(去音)耶(六)跢侄他(七)唵(八)阿嚕力(九)莎訶(十)
是法印咒。若鬼神變形。或作大蟲及野狐等種種諸身。入人身中令其病者。當作此印誦咒即差。當作一肘圓水罈子取五凈碗滿盛凈水。中著一碗四方各一。又壇中心著一盤食。夜作此法。將病人來近於壇邊。面向東坐。作印誦咒二十一遍。更將一甕。即取壇內五碗中水及其盤食。寫著甕中。總相和攪。咒師手擎。向病人邊右旋三匝。遙病人已。然後以甕。案病人頂竟。向南寫卻。作是法時。咒師病人二俱向東。病者坐之。三日作法其病定差。若不差者。即非鬼病。若人常作是法。供養一切菩薩者。觀世音菩薩見大歡喜。若以此印。喚諸菩薩而供養者。皆能助成觀世音法力。速得成辦。
觀世音散華印咒第二十五
仰並左右掌。側相著。列申左右小指無名指中指。相博勿開。次以左右頭指。少曲頭。押中指上節側。次二大指各自屈頭。押頭指下節側。莫著掌。此印通用二陀羅尼其一咒曰。
唵(一)阿𠼝耶(二)婆路(輕呼)枳帝攝跋(二合
【現代漢語翻譯】 現代漢語譯本： 左手作頭指印，手腕合併。右手大拇指來回搖動，唸誦咒語： 『唵(om)(表示皈依)，阿𠼝耶(ā lì yě)(聖者)，婆路(bō lù)(光明)，枳帝攝跋(lì zhì shè bá)(觀自在)，啰(luō)(語尾助詞)耶(yē)(敬稱)，菩提薩埵(pú tí sà duǒ)(菩薩)耶(yē)(敬稱)，摩訶薩埵(mó hē sà duǒ)(大菩薩)耶(yē)(敬稱)，摩訶迦嚧尼迦(mó hē jiā lú ní jiā)(大慈悲者)耶(yē)(敬稱)，跢侄他(dá zhí tuō)(即說咒曰)，唵(om)(表示皈依)，阿嚕力(ā lū lì)(無垢)，莎訶(suō hē)(成就)』 這是法印咒。如果鬼神變形，或者變成大蟲以及野狐等各種形體，進入人體中使人得病，就應當作此印，誦此咒，病就會痊癒。應當做一個一肘大小的圓形水壇，取五個乾淨的碗，盛滿凈水，中間放一個碗，四方各放一個。又在壇的中心放一盤食物。晚上作此法。將病人帶來，靠近壇邊，面向東坐。作印誦咒二十一遍。再準備一個甕，取壇內五個碗中的水以及盤中的食物，倒入甕中，全部混合攪拌。咒師手持甕，向病人右旋三圈。遙指向病人後，然後用甕，按在病人頭頂。之後向南倒掉。作此法時，咒師和病人都面向東。病人坐著。連續三天作法，病一定會好。如果不好，就不是鬼病。如果有人經常作此法，供養一切菩薩，觀世音菩薩會非常歡喜。如果用此印，呼喚諸菩薩來供養，都能幫助成就觀世音的法力，迅速得到成就。 觀世音散華印咒第二十五 左右手掌仰面併攏，手掌側面相靠。左右小指、無名指、中指並列伸直，指背相靠不要分開。然後用左右食指，稍微彎曲指頭，按在中指的上節側面。然後兩個大拇指各自彎曲指頭，按在食指的下節側面，不要貼著手掌。此印通用兩個陀羅尼，其中一個咒語是： 『唵(om)(表示皈依)，阿𠼝耶(ā lì yě)(聖者)，婆路(bō lù)(光明)，枳帝攝跋(lì zhì shè bá)(觀自在)』
【English Translation】 English version: Left hand forms the head-pointing mudra, wrists joined. Right thumb moves back and forth, chanting the mantra: 'Om(皈依), Ālǐyě(聖者), Bōlù(光明), Lìzhìshèbá(觀自在), Luō(語尾助詞) Yē(敬稱), Bodhisattva(菩薩) Yē(敬稱), Mahasattva(大菩薩) Yē(敬稱), Mahakarunika(大慈悲者) Yē(敬稱), Tadyatha(即說咒曰), Om(皈依), Arulrik(無垢), Svaha(成就)' This is the Dharma Seal Mantra. If ghosts or spirits transform, or become large insects or wild foxes, etc., and enter a person's body causing illness, then this mudra should be made and this mantra chanted, and the illness will be cured. A circular water altar of one elbow's length should be made, and five clean bowls should be taken, filled with clean water, with one bowl in the center and one in each of the four directions. Also, a plate of food should be placed in the center of the altar. This ritual should be performed at night. The patient should be brought near the altar, sitting facing east. The mudra should be made and the mantra chanted twenty-one times. Then prepare a jar, and take the water from the five bowls in the altar and the food from the plate, pour it into the jar, and mix it all together. The mantra master holds the jar in his hand and circles it three times to the right around the patient. After pointing remotely at the patient, then use the jar to press on the patient's head. Afterwards, pour it out to the south. When performing this ritual, both the mantra master and the patient should face east. The patient should sit. If the ritual is performed for three consecutive days, the illness will definitely be cured. If it is not cured, then it is not a ghost-related illness. If a person regularly performs this ritual, offering to all Bodhisattvas, Avalokiteshvara(觀世音) Bodhisattva will be very pleased. If this mudra is used to invoke and offer to the Bodhisattvas, they will all be able to assist in accomplishing the power of Avalokiteshvara's Dharma, and swift attainment will be achieved. Avalokiteshvara(觀世音) Scattering Flower Mudra and Mantra, Twenty-fifth Palms of both hands face upwards and are joined together, with the sides of the palms touching. The little fingers, ring fingers, and middle fingers of the left and right hands are aligned and extended, with the backs of the fingers touching and not separated. Then, with the index fingers of the left and right hands, slightly bend the tips and press them against the sides of the upper joints of the middle fingers. Then, each of the two thumbs bends its tip and presses it against the sides of the lower joints of the index fingers, without touching the palms. This mudra uses two Dharanis in common, one of which is the mantra: 'Om(皈依), Ālǐyě(聖者), Bōlù(光明), Lìzhìshèbá(觀自在)'
)啰(去音)耶(三)菩提薩埵(去音)耶(四)摩訶薩埵(去音)耶(五)摩訶迦嚧尼迦(去音)耶(六)跢侄他(七)唵(八)般母婆皤(去音)耶(九)莎訶(十)
是法印咒。若作一切觀世音壇及余壇時。印中著花而散供養。若至佛所。及諸法會作印。捧華。散諸佛前及觀世音菩薩等前。而為供養。心中作滅一切罪想又一咒曰。
那(上音)謨(上音)薩婆佛陀達摩僧伽耶(一)那(上音)謨(上音)阿𠼝耶(二)婆路(輕呼)枳帝攝跋(二合)啰(去音)耶(三)菩提薩埵(去音)耶(四)摩訶薩埵(去音)耶(五)摩訶迦嚧尼迦(去音)耶(六)跢侄他(七)杜毗杜毗(八)迦耶杜毗(九)毗啰(去音)阇(十)毗啰(去音)尼(十一)莎訶(十二同前印用)
是法印咒。名大散華印陀羅尼。若有比丘若比丘尼若善男子善女人等。持此法印陀羅尼藏。諸神咒者。每於一切諸佛會中。在在處處。遍是道場作是法印。印中捧著雜色華香。讚誦前咒。滿三遍已。散其華香于諸佛會。種種作法。屈曲聲韻稱揚讚歎圍繞禮拜。及作梵音鼓琴等聲。歌詠唄響。種種聲徹而合天樂。助成其音。自然感動十方一切諸佛聖眾。當令一切諸佛聞者。皆生歡喜。樂同一處常為伴侶。一切般若菩薩聞者。普愿眾
【現代漢語翻譯】 現代漢語譯本：啰耶(三)菩提薩埵耶(四)摩訶薩埵耶(五)摩訶迦嚧尼迦耶(六)怛侄他(七)唵(八)般母婆皤耶(九)莎訶(十)
這是法印咒。如果製作一切觀世音壇以及其他壇時，在印中放上花朵並散佈供養。如果去到佛的處所，以及各種法會時，結此手印，捧著花，散在諸佛前以及觀世音菩薩等前，以此作為供養。心中想著滅除一切罪業。又有一個咒語說：
那謨薩婆佛陀達摩僧伽耶(皈依一切佛、法、僧)(一)那謨阿𠼝耶(皈依聖者)(二)婆路枳帝攝跋啰耶(觀世音)(三)菩提薩埵耶(菩薩)(四)摩訶薩埵耶(大菩薩)(五)摩訶迦嚧尼迦耶(大慈悲者)(六)怛侄他(即說咒曰)(七)杜毗杜毗(八)迦耶杜毗(九)毗啰阇(離塵)(十)毗啰尼(無塵)(十一)莎訶(成就)(十二，與前印相同)
這是法印咒，名為大散華印陀羅尼。如果有比丘、比丘尼、善男子、善女人等，持有此法印陀羅尼藏，各位神咒者，每在一切諸佛的法會中，在在處處，遍於道場作此法印。印中捧著各色花香，讚誦前面的咒語，念滿三遍后，將花香散於諸佛法會。以種種方式，屈曲聲調，稱揚讚歎，圍繞禮拜，以及演奏梵音、鼓琴等聲音，歌詠唄唱，種種聲音響徹，與天樂相合，助成其音。自然感動十方一切諸佛聖眾。應當令一切諸佛聽聞者，都生歡喜，樂於在同一處常為伴侶。一切般若菩薩聽聞者，普遍希望大眾
【English Translation】 English version: 啰耶(three) Bodhisattvaya(four) Mahasattvaya(five) Mahakarunikaya(six) Tadyatha(seven) Om(eight) Panmuvavaye(nine) Svaha(ten)
This is a Dharma seal mantra. When creating all Avalokitesvara altars and other altars, place flowers in the mudra and scatter them as offerings. If going to the Buddha's place or various Dharma assemblies, form this mudra, hold flowers, and scatter them before all the Buddhas and Avalokitesvara Bodhisattvas, etc., as an offering. In your heart, contemplate the eradication of all sins. There is also another mantra that says:
Namo Sarva Buddhadharmasanghayah (Homage to all Buddhas, Dharma, and Sangha)(one) Namo Aryaya (Homage to the Noble One)(two) Varokiteśvaraya (Avalokitesvara)(three) Bodhisattvaya (Bodhisattva)(four) Mahasattvaya (Great Bodhisattva)(five) Mahakarunikaya (Great Compassionate One)(six) Tadyatha (Thus it is said)(seven) Dubhi Dubhi (eight) Kayadubhi (nine) Viraja (Dustless)(ten) Virani (Without Dust)(eleven) Svaha (Accomplishment)(twelve, same as the previous mudra)
This is a Dharma seal mantra, called the Great Scattering Flower Mudra Dharani. If there are Bhikshus, Bhikshunis, good men, good women, etc., who hold this Dharma seal Dharani treasury, all you who hold divine mantras, in every assembly of all Buddhas, everywhere, throughout the Bodhimanda, make this Dharma seal. Hold various colored flowers and incense in the mudra, chant the preceding mantra, and after reciting it three times, scatter the flowers and incense in the assembly of all Buddhas. In various ways, modulate your voice, praising and extolling, circumambulating and bowing, and playing Brahma sounds, drums, and other instruments, singing and chanting, all kinds of sounds resounding and harmonizing with heavenly music, assisting in the sound. Naturally, it moves all the Buddhas and holy assembly of the ten directions. It should cause all the Buddhas who hear it to rejoice, delighting in being companions in the same place. All Prajna Bodhisattvas who hear it universally wish the assembly
生遠離惡趣速升彼岸。得成阿耨多羅三藐三菩提。一切菩薩聞是音者。皆起舞蹈。證成贊者助其勢力。若其贊人臨命終時。一切菩薩來迎。贊者不經八難直入佛會。一切金剛聞是音者。皆生歡喜。普愿諸佛常行慈悲救諸眾生。一切諸天聞是音者。皆生踴躍。愿諸眾生常受安樂。一切業道聞是音者皆寬法令放大洪恩。地獄眾生聞是音者。苦具枷鎖一時摧碎。鑊湯爐炭止沸停燒。清涼快樂。寒冰溫暖灰河枯竭。舉要言之。一切地獄一切眾苦自然解脫。一切鬼神聞是音者。一切皆發菩提之心。離鬼神身。生於人天值佛聞法。一切餓鬼聞是音者。皆蒙甘露。飲食充滿無飢渴想。一切畜生聞是音者。常得安樂不生冤苦。即得舍離畜生之身若命終后隨佛受記。又復行者作此法時。感得法界一切諸佛。一一如來。一一般若。一一菩薩。一一金剛。一一天龍。乃至八部諸鬼神等。各各赍持諸寶香華瓔珞莊嚴。及諸幢幡眾妙寶蓋諸莊嚴具。種種伎樂種種飲食。遍滿虛空悉同相助行者供養。由是行者作印誦咒。贊成菩薩威神力故。功德如是。設復有人。每於晨朝洗手面已。向尊像前合掌。一心誦咒三遍。勝以種種香華飲食。供養十萬億佛功德。何況作印如法供養。此咒神力說不可盡。今但略說。
禮拜印咒第二十六
二腳膝著
【現代漢語翻譯】 現代漢語譯本：遠離各種惡劣的境地，迅速到達彼岸，最終成就阿耨多羅三藐三菩提（無上正等正覺）。一切菩薩聽到這個聲音，都起身舞蹈。證得成就者贊助並增加其力量。如果讚頌的人臨終時，一切菩薩都會前來迎接。讚頌者不會經歷八難，直接進入佛的集會。一切金剛聽到這個聲音，都心生歡喜，普遍希望諸佛常行慈悲，救度一切眾生。一切諸天聽到這個聲音，都心生踴躍，希望一切眾生常受安樂。一切業道聽到這個聲音，都會放寬法令，放大洪恩。地獄眾生聽到這個聲音，痛苦的刑具枷鎖一時摧毀，鑊湯爐炭停止沸騰燃燒，變得清涼快樂，寒冰變得溫暖，灰河枯竭。總而言之，一切地獄的一切痛苦自然解脫。一切鬼神聽到這個聲音，一切都發起菩提之心，脫離鬼神之身，轉生於人天，值遇佛陀聽聞佛法。一切餓鬼聽到這個聲音，都得到甘露，飲食充滿，沒有飢渴的想法。一切畜生聽到這個聲音，常常得到安樂，不產生冤仇痛苦，立即脫離畜生之身，如果命終之後，跟隨佛陀接受授記。此外，修行者做這個法事的時候，感得法界一切諸佛，每一位如來（佛的稱號），每一部般若（智慧），每一位菩薩（覺悟的有情），每一位金剛（護法神），每一位天龍（天龍八部），乃至八部諸鬼神等，各自拿著各種寶香、鮮花、瓔珞莊嚴，以及各種幢幡、眾妙寶蓋等莊嚴器具，種種伎樂、種種飲食，遍滿虛空，全都來幫助修行者供養。由於修行者作印、誦咒，贊成菩薩的威神力，功德就是這樣。假設有人，每天早晨洗手洗臉之後，面向佛像前合掌，一心誦咒三遍，勝過用各種香、花、飲食供養十萬億佛的功德，何況是作印如法供養。這個咒語的神力說也說不盡，現在只是略說。 禮拜印咒第二十六 兩腳和膝蓋著地
【English Translation】 English version: Being far away from evil destinies, one quickly ascends to the other shore and attains Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). All Bodhisattvas (Enlightenment Beings) who hear this sound rise up and dance. Those who have attained realization assist and increase its power. If the person who praises is near death, all Bodhisattvas will come to greet them. The praiser will not experience the eight difficulties and will directly enter the Buddha's assembly. All Vajras (Diamond Beings) who hear this sound rejoice, universally wishing that all Buddhas constantly practice compassion and save all sentient beings. All Devas (Gods) who hear this sound leap with joy, wishing that all sentient beings constantly receive happiness. All karmic paths who hear this sound will relax the laws and greatly expand their vast grace. Sentient beings in hell who hear this sound will have their instruments of suffering and shackles destroyed at once. The cauldrons and charcoal braziers will stop boiling and burning, becoming cool and happy. The cold ice will become warm, and the river of ashes will dry up. In short, all the sufferings of all hells will be naturally liberated. All ghosts and spirits who hear this sound will all generate the mind of Bodhi (Enlightenment), leave the bodies of ghosts and spirits, and be reborn in the human and heavenly realms, encountering the Buddha and hearing the Dharma (teachings). All hungry ghosts who hear this sound will receive nectar, and their food and drink will be abundant, without thoughts of hunger and thirst. All animals who hear this sound will constantly obtain peace and happiness, not generating grievances and suffering, and will immediately leave the body of an animal. If they die, they will follow the Buddha and receive predictions of their future Buddhahood. Furthermore, when a practitioner performs this practice, they will be inspired by all the Buddhas in the Dharma realm, each Tathagata (Buddha), each Prajna (Wisdom), each Bodhisattva, each Vajra, each Naga (Dragon) and other beings of the eight classes, and even all the ghosts and spirits, each carrying various precious incense, flowers, jeweled ornaments, and various banners, wonderful jeweled canopies, and other decorative items, various musical instruments, and various foods and drinks, filling the entire space, all assisting the practitioner's offerings. Because the practitioner makes mudras (hand gestures), recites mantras (sacred sounds), and praises the majestic power of the Bodhisattvas, the merit is like this. Suppose someone, every morning after washing their hands and face, faces the image of the Buddha, joins their palms, and recites the mantra three times with a focused mind, it is superior to making offerings to ten trillion Buddhas with various incense, flowers, and food. How much more so if one makes mudras and offerings according to the Dharma. The divine power of this mantra cannot be fully described; I will only briefly mention it now. The Twenty-Sixth Mudra and Mantra of Prostration Both feet and knees touching the ground
地坐。先合掌。左右指頭總叉入。平齊右押左。作此印竟。禮拜觀世音及禮三寶。兩膝徐徐雙下著地。坐定頭著地禮咒曰。
唵(一)阿𠼝耶(二)婆路(輕呼)枳帝攝跋(二合)啰(去音)耶(三)菩提薩埵(去音)耶(四)摩訶薩埵(去音)耶(五)摩訶迦嚧尼迦(去音)耶(六)跢侄他(七)缽啰尼缽吒(智亞反八)毗知若(二合)波夜彌(九)婆伽(上音)梵(上音十)摩訶迦嚧尼迦(十一)莎訶(十二)
是法印咒。若作道場及常供養。隨所逢見諸佛會處隨喜之時。當作是印至心誦咒。稱讚三寶作禮一拜。遍諸十方一切剎土恒河沙俱胝諸佛。皆與受記。滅除禮者萬生已來罪障。悉除豁盡無餘。臨命終時。所禮諸佛皆來迎接。橫截業道不經諸難。直入佛會必定證得無生法忍。成不退地。
毗社富啰迦印第二十七(唐云甘果子印)
左右二腕相著。左右頭指已下四指。頭相著。開掌中央。並二大指直申。頭各當頭指中節倒。下屈出左右掌背下節此。印與上乞兒咒同。
毗居唎多印第二十八(唐云瞋印第一面)
起立。並腳指齊。屈左手小指。以大指押甲上餘三指磔開。直申。將以三指橫著額上。以右手虎口。叉右腰側。四指向前。面作瞋形。是法印咒。若作此印摧。伏一
切惡魔外道皆無所畏作。此印處一切鬼神永皆無也。
離羅印第二十九(唐云高慢印第二面)
準前唯改左手中指已下三指屈在掌中。頭指屈中節。與大指頭齊頭。開二分許。著眉間上。指頭向下垂。面作寬容。莫作瞋形。是法身印。若作此法。六道眾生一切皆得離諸苦難。
婆羊揭唎印第三十(唐云大瞋印第三面)
準前唯改左大指。屈向掌中。以中指下三指。屈把大指。頭指直申。指頭向口。勿令著。口舌與頭指。一時俱動。面目殺(沙界反)怒。作大瞋形。是法身印。亦名毗唎俱致若。作此法一切鬼病悉皆除差。
娑馱印第三十一(唐云軟心印第四面)
準前立地。以左手叉左腰側。右手頭指無名指小指。屈向掌中。以大指。押頭指與無名指上。中指直申著眉間。中指頭向下垂。面作寬容莫作瞋形。是法身印。若人日日作此印法燒香供養。蒙觀世音菩薩歡喜。隨其所欲皆得稱意。
阿嚕陀啰印第三十二(唐云大怒印第五面)
準前立地。唯改右手。中指直豎。以頭指㧙在中指背上。頭當上節。並屈無名指小指。少曲。中指與無名指頭。開二寸許。大指直豎。大指頭與中指頭。開四寸許。大指頭著于頂上。中指頭向前。莫著頭。
是法身印。若作此印。
【現代漢語翻譯】 現代漢語譯本 能切斷惡魔和外道的侵擾，使他們都無所畏懼。此印所在之處，一切鬼神都將永遠消失。
離羅印（第二十九）（唐代譯為高慢印，第二面）
與之前的印相同，只是改變左手，將中指以下的三指彎曲于掌中，食指彎曲至中節，與拇指指尖對齊，分開約兩分。置於眉間上方，指尖向下垂。面容寬容，不要作出憤怒的表情。這是法身印。如果修習此法，六道眾生都能脫離一切苦難。
婆羊揭唎印（第三十）（唐代譯為大瞋印，第三面）
與之前的印相同，只是改變左手拇指，彎曲向掌中，用中指以下的三指握住拇指，食指伸直，指尖指向口部，但不要接觸。口舌與食指同時動。面目顯現殺怒之色，作出極度憤怒的表情。這是法身印，也稱為毗唎俱致若（Vrikuti）。如果修習此法，一切鬼病都能消除痊癒。
娑馱印（第三十一）（唐代譯為軟心印，第四面）
與之前的印相同，站立於地上。左手叉於左腰側，右手食指、無名指、小指彎曲向掌中，用拇指按住食指和無名指上。中指伸直，置於眉間，中指指尖向下垂。面容寬容，不要作出憤怒的表情。這是法身印。如果有人每日修習此印法，燒香供養，蒙觀世音菩薩（Avalokiteshvara）歡喜，隨其所愿，都能如意。
阿嚕陀啰印（第三十二）（唐代譯為大怒印，第五面）
與之前的印相同，站立於地上。只是改變右手，中指伸直豎立，用食指按在中指背上，食指尖端位於中指上節。同時彎曲無名指和小指，略微彎曲。中指與無名指指尖分開約兩寸。拇指伸直豎立，拇指指尖與中指指尖分開約四寸。拇指指尖接觸頭頂，中指指尖向前，不要接觸頭部。
這是法身印。如果修習此印。
【English Translation】 English version It cuts off all demons and heretics, making them fearless. In the place where this mudra is, all ghosts and spirits will be gone forever.
The Lira Mudra (Twenty-ninth) (Translated in the Tang Dynasty as the Arrogant Mudra, Second Face)
Same as before, only change the left hand, bending the three fingers below the middle finger into the palm, bending the index finger to the middle joint, aligning with the tip of the thumb, and separating them by about two fen (a unit of measurement). Place it above the eyebrows, with the fingertip hanging down. Make the face tolerant, do not make an angry expression. This is the Dharmakaya mudra. If you practice this method, all beings in the six realms can escape all suffering.
The Bhryamukha Mudra (Thirtieth) (Translated in the Tang Dynasty as the Great Wrath Mudra, Third Face)
Same as before, only change the left thumb, bending it towards the palm, holding the thumb with the three fingers below the middle finger, straightening the index finger, pointing the fingertip towards the mouth, but do not let it touch. The mouth and tongue move simultaneously with the index finger. The face shows a murderous and angry expression, making an extremely angry expression. This is the Dharmakaya mudra, also known as Vrikuti. If you practice this method, all ghost sicknesses can be eliminated and cured.
The Sadha Mudra (Thirty-first) (Translated in the Tang Dynasty as the Soft Heart Mudra, Fourth Face)
Same as before, stand on the ground. Place the left hand on the left waist, bend the index finger, ring finger, and little finger of the right hand towards the palm, and press the thumb on the index finger and ring finger. Straighten the middle finger and place it between the eyebrows, with the fingertip of the middle finger hanging down. Make the face tolerant, do not make an angry expression. This is the Dharmakaya mudra. If someone practices this mudra method every day, burns incense and makes offerings, they will be pleased by Avalokiteshvara, and all their wishes will be fulfilled.
The Aruradha Mudra (Thirty-second) (Translated in the Tang Dynasty as the Great Wrath Mudra, Fifth Face)
Same as before, stand on the ground. Only change the right hand, straighten the middle finger, press the index finger on the back of the middle finger, with the tip of the index finger located on the upper joint of the middle finger. At the same time, bend the ring finger and little finger slightly. Separate the fingertips of the middle finger and ring finger by about two inches. Straighten the thumb, separating the tip of the thumb from the tip of the middle finger by about four inches. Touch the top of the head with the tip of the thumb, point the tip of the middle finger forward, but do not touch the head.
This is the Dharmakaya mudra. If you practice this mudra.
一切惡人惡鬼神等。皆悉變心轉作好心。
特崩(二合)沙尼印第三十三(唐云破平障難印亦云訶遣印第六面)
準前立地。唯改右手屈臂節。斜出外。總申五指。相博橫掌。以大指側當胸。勿令著胸。是法身印。若治鬼病。即以此印掌向右斫之。日日燒香作此印者。蒙觀世音菩薩歡喜。諸惡障難悉滅無餘。所有一切諸惡鬼神。皆不得近亦不能得便。
闇耶印第三十四(唐云得勝印第七面)
準前立地。左右二手各屈大指在掌中。以中指下三指。各把大指。左右頭指頭側相著。左右中指以下。三指背中節相著將。于眉上翻著。頭指頭向下垂。
是法前印。若作此印。降伏一切鬼神天等。悉皆怖畏。當用治病。
毗阇耶印第三十五(唐云最勝印第八面)
當起立地。二腳相離二尺許。腳指並齊。左右中指屈中節在掌中。次以並二大指押上。左右頭指無名指小指頭皆相著。三指側皆開。合腕。以二大指下節。當額上著。指頭向上。是法身印。若作大功德道場壇時。起大雲雨大風動者。當作此印誦咒一百八遍。將鹽末和白芥子。一捻一咒投火中燒。其云風雨應時即止。若入壇弟子。被鬼入身令其病者。如上燒之其病即差。若作法時。恐有惡人來觸惱者。如上燒之。惡人即去必生
【現代漢語翻譯】 現代漢語譯本 一切惡人、惡鬼、惡神等，都全部改變心意轉變為好心。
特崩沙尼印（Tribhūṣaṇi-mudrā）（二合）（唐朝譯為破平障難印，也稱為訶遣印，第六面）
按照前面的方式站立。只是改變右手的姿勢，彎曲手臂，斜向外伸出。五指全部伸直，手掌橫向相合。用大拇指的側面抵住胸部，不要讓大拇指碰到胸部。這是法身印。如果治療鬼病，就用這個手印向右邊砍去。每天燒香並結此印的人，會蒙受觀世音菩薩的歡喜，各種惡的障礙和災難都會全部消滅乾淨。所有一切惡鬼神，都不能靠近，也不能得逞。
闇耶印（Andha-mudrā）（唐朝譯為得勝印，第七面）
按照前面的方式站立。左右兩手各自彎曲大拇指放在掌中，用中指以下的三個手指各自握住大拇指。左右食指的指尖側面相靠，左右中指以下的三個手指的背部中間關節相靠。將手印放在眉毛上方，翻轉過來，使食指的指尖向下垂。
這是法前的印。如果結此印，可以降伏一切鬼神天等，使他們都感到恐懼。應當用此印來治療疾病。
毗阇耶印（Vijaya-mudrā）（唐朝譯為最勝印，第八面）
應當站立，兩腳相距約兩尺，腳趾併攏。左右中指彎曲中間的關節放在掌中，然後用兩個大拇指併攏壓在中指上。左右食指、無名指、小指的指尖都相靠，三個手指的側面都張開。合攏手腕，用兩個大拇指的下關節抵在額頭上，指尖向上。這是法身印。如果要做大功德的道場壇時，出現大云、大雨、大風等情況，就結此印，誦咒一百零八遍。將鹽末和白芥子混合，每次捻取一小撮，念一句咒語就投入火中焚燒。云、風、雨應該立刻停止。如果進入壇場的弟子，被鬼附身而生病，像上面那樣焚燒，他的病就會痊癒。如果作法時，擔心有惡人來觸碰或擾亂，像上面那樣焚燒，惡人就會立刻離開，必定產生...
【English Translation】 English version All evil people, evil ghosts, and evil spirits will completely change their minds and turn to good.
Tribhūṣaṇi-mudrā (combined syllables) (Translated in the Tang Dynasty as the 'Barrier-Breaking Mudra,' also known as the 'Repelling Mudra,' sixth face)
Stand as before. Only change the right hand posture, bending the arm and extending it diagonally outward. Extend all five fingers, with the palms facing each other horizontally. Use the side of the thumb to press against the chest, without letting the thumb touch the chest. This is the Dharmakāya mudrā. If treating ghost sickness, use this mudrā to chop to the right. Those who burn incense and make this mudrā daily will receive the joy of Avalokiteśvara Bodhisattva, and all evil obstacles and difficulties will be completely eliminated. All evil ghosts and spirits will not be able to approach or succeed.
Andha-mudrā (Translated in the Tang Dynasty as the 'Victory Mudra,' seventh face)
Stand as before. Bend the thumbs of both hands and place them in the palms. Use the three fingers below the middle finger to grasp each thumb. The tips of the index fingers of the left and right hands touch each other sideways, and the middle joints of the backs of the three fingers below the middle fingers of the left and right hands touch each other. Place the mudrā above the eyebrows, turning it over so that the tips of the index fingers point downwards.
This is the mudrā before the Dharma. If you make this mudrā, you can subdue all ghosts, spirits, and gods, causing them all to be fearful. It should be used to treat illnesses.
Vijaya-mudrā (Translated in the Tang Dynasty as the 'Most Victorious Mudra,' eighth face)
You should stand with your feet about two feet apart, toes aligned. Bend the middle joints of the left and right middle fingers and place them in the palms. Then, press down on them with both thumbs together. The tips of the left and right index fingers, ring fingers, and little fingers should all touch each other, and the sides of the three fingers should all be open. Join the wrists, and place the lower joints of the two thumbs against the forehead, with the fingertips pointing upwards. This is the Dharmakāya mudrā. If there are large clouds, heavy rain, or strong winds when performing a merit-making ritual in a maṇḍala, make this mudrā and recite the mantra one hundred and eight times. Mix salt powder with white mustard seeds, take a pinch each time, and throw it into the fire while reciting the mantra. The clouds, wind, and rain should stop immediately. If a disciple entering the maṇḍala is possessed by a ghost and becomes ill, burn it as above, and the illness will be cured. If you are performing a ritual and are worried that evil people will come to touch or disturb you, burn it as above, and the evil people will leave immediately, and certainly...
善心。後作法竟欲放卻時。咒酥一遍一投火燒。一百八遍即放得脫。
阿目多印第三十六(唐云無能壓印第九面)
當起立地。左右腳跟頭相向著。大屈二腳膝。如坐不坐。左右中指下三指各屈在掌中。左右三指中節相向拄著。二頭指豎。頭斜相著。以二大指頭亦相著。以博中指側。將以先著胸上。次舉其印。以左右中指下三指上節。著于額上。頭指頭向上。觀世音菩薩。在於佛前作此印時。欲界天魔皆悉戰慄。諸鬼神等悉皆倒地。諸佛菩薩金剛天等。悉皆大喜同時讚歎。爾時觀世音菩薩語諸鬼云。汝等魔鬼莫倒莫怖。汝等起坐。我於今日作此法印。諸四部眾學此法者。莫令短命作病難等。若人日日作此印法種種供養者。即得大驗。死生阿彌陀佛國。近於阿耨多羅三藐三菩提。
阿波羅質多印第三十七(唐云無勝印第十面)
起立地。先大屈左腳膝。正直𨄔踏地。腳指向前。右腳斜直申向右邊。腳指向前。反叉左右頭指無名指。在掌中右押左。左右小指中指頭相著。並二大指直豎。莫著頭指側。合腕舉印。向右腋上著。是法身印。誦前大咒七遍已竟。然後更舉。向額上著。更咒七遍。隨何國土作此法者。五穀豐熟人民無病。能破一切諸外道法。
魔羅棲那波啰末(平音)陀你印第三十
【現代漢語翻譯】 現代漢語譯本： 善心。之後做法完畢想要放走（亡者）的時候，唸咒加持酥油一遍，投到火中燒。念滿一百零八遍，就能放（亡者）脫離苦難。
阿目多印第三十六（唐朝譯為無能壓印，第九面）
應當站立在地上，左右腳後跟相對。大幅度彎曲雙腿膝蓋，如同要坐下但又沒坐下。左右手中指以下的三個手指各自彎曲在掌中。左右手的三指中節互相抵著。兩個食指豎立，指尖傾斜相靠。兩個大拇指指尖也相靠。用中指的側面，先貼在胸前，然後舉起這個手印，用左右手中指以下的三個手指的上節，貼在額頭上。食指指尖向上。觀世音菩薩在佛前結此印時，欲界的天魔都感到戰慄。各種鬼神等都倒在地上。諸佛菩薩、金剛、天等，都感到非常歡喜，同時讚歎。這時觀世音菩薩對各種鬼說：『你們這些魔鬼不要倒下，不要害怕。你們起來坐好。我今天結這個法印。所有四部大眾學習這個法的人，不要讓他們短命，不要讓他們生病遭難等等。』如果有人每天結此印，並以各種方式供養，就能得到很大的靈驗。死後往生阿彌陀佛國，接近於阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。
阿波羅質多印第三十七（唐朝譯為無勝印，第十面）
站立在地上。先大幅度彎曲左腿膝蓋，正直地踩在地上，腳尖向前。右腿傾斜伸直向右邊，腳尖向前。反向交叉左右手的食指、無名指，在掌中，右手壓在左手上。左右手的小指、中指指尖相靠。併攏兩個大拇指，直立，不要貼著食指側面。合攏手腕，舉起手印，放在右腋上。這是法身印。誦唸之前的大咒七遍完畢后，然後再次舉起，放在額頭上。再次唸咒七遍。無論哪個國家的人結此印，都會五穀豐登，人民沒有疾病。能夠破除一切外道的法。
魔羅棲那波啰末（平音）陀你印第三十
【English Translation】 English version: With a benevolent heart. After the ritual is completed and one wishes to release (the deceased), chant a mantra over clarified butter (ghee) once and cast it into the fire. After chanting one hundred and eight times, (the deceased) can be released from suffering.
Amukta Mudra Thirty-sixth (Translated in the Tang Dynasty as the 'Incapable of Subduing' Mudra, Ninth Aspect)
One should stand on the ground, with the heels of the left and right feet facing each other. Greatly bend both knees, as if about to sit but not actually sitting. Bend the middle and ring fingers of the left and right hands into the palms. The middle joints of the three fingers of the left and right hands should touch each other. The two index fingers should be upright, with their tips leaning against each other. The tips of the two thumbs should also touch each other. Use the side of the middle finger, first placing it on the chest, then raise the mudra, placing the upper joints of the middle and ring fingers of the left and right hands on the forehead. The tips of the index fingers should point upwards. When Avalokiteshvara (Guanshiyin Pusa, the Bodhisattva of Compassion) forms this mudra before the Buddha, the demons of the desire realm all tremble. Various ghosts and spirits all fall to the ground. All Buddhas, Bodhisattvas, Vajras, and Devas are greatly pleased and simultaneously praise. At this time, Avalokiteshvara speaks to the various ghosts, saying: 'You demons, do not fall, do not be afraid. Rise and sit properly. Today I form this Dharma mudra. May all the four assemblies who learn this Dharma not suffer from short lives, illness, or calamities.' If a person forms this mudra daily and makes various offerings, they will receive great efficacy. After death, they will be reborn in the land of Amitabha Buddha (Amituo Fo, the Buddha of Infinite Light), and be close to Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment).
Aparajita Mudra Thirty-seventh (Translated in the Tang Dynasty as the 'Invincible' Mudra, Tenth Aspect)
Stand on the ground. First, greatly bend the left knee, stepping firmly on the ground, with the toes pointing forward. Extend the right leg diagonally to the right, with the toes pointing forward. Cross the index and ring fingers of the left and right hands in reverse within the palms, with the right hand pressing on the left. The tips of the little and middle fingers of the left and right hands should touch each other. Join the two thumbs together, upright, without touching the sides of the index fingers. Join the wrists together, raise the mudra, and place it on the right armpit. This is the Dharmakaya (Dharmakaya, the Body of Essence) mudra. After reciting the previous great mantra seven times, raise it again and place it on the forehead. Recite the mantra seven more times. Whoever in any country forms this mudra will have abundant harvests and the people will be free from illness. It can destroy all the doctrines of external paths.
Mara-senapati-paramardana Mudra Thirtieth
八(唐云破魔軍印第十一面)
合腕左右大指小指並豎。左右頭指中指無名指各屈。頭各相離一寸許。諸指頭側各開半寸許。舉之以腕下在頭頂上著之。屈右膝如前身印左膝。申左腳如前印右腳。觀世音菩薩。在於佛前作如是言。我今有十一面。各出一印。若人見聞及學此法如法行者。四重五逆及恒沙罪一時消滅。猶如猛火燒諸草木。隨何國土。有此法處。與我自身現住無異。此十一印總用最初大陀羅尼。
咥哩(二合)首羅印咒第三十九(唐雲頭戟印)
右手屈小指。以大指押甲上。磔申餘三指。叉右腰側。左同右。唯屈左臂向上。以腕背當腋上著之。身坐。咒曰。
唵(一)阿𠼝耶(二)婆路(輕呼)枳帝攝跋(二合)啰(去音)耶(三)菩提薩埵(去音)耶(四)摩訶薩埵(去音)耶(五)摩訶迦嚧尼迦(去音)耶(六)跢侄他(七)陀啰尼(八)陀啰尼(九)毗陀啰尼(十)瞋陀(上音)尼(十一)頻陀(上音)尼(十二)莎訶(十三)
是法印咒。若人日日香湯洗浴。若日日不能浴者。八日十日十四日十五日。香湯洗浴入道場中。作二肘水壇。其壇中心著一香爐。燒沉水香。誦阿彌陀經。一切處用皆悉得驗。自身所有一切罪障。日日作印數數懺悔至心誦咒。一切罪障皆悉消
【現代漢語翻譯】 現代漢語譯本 第八（唐云破魔軍印第十一面）
合攏手腕，左右大拇指和小指並排豎立。左右食指、中指、無名指各自彎曲。指頭之間各自相離約一寸。各個手指頭側面分開約半寸。舉起手，用手腕的下方在頭頂上放置。彎曲右膝，姿勢如前身印的左膝。伸直左腳，姿勢如前印的右腳。觀世音菩薩在佛前這樣說：『我現在有十一面，每一面都對應一個手印。如果有人見聞並學習此法，如法修行，那麼四重罪、五逆罪以及如恒河沙數般的罪業，都能一時消滅，猶如猛火焚燒草木。無論在哪個國家，只要有此法存在的地方，就與我自身顯現並居住在那裡沒有區別。這十一面所對應的手印，都使用最初的大陀羅尼。』
咥哩(二合)首羅印咒第三十九（唐雲頭戟印）
右手彎曲小指，用大拇指按壓在小指的指甲上。食指、中指、無名指伸直張開。叉在右腰側。左手與右手相同，只是彎曲左臂向上，用手腕的背面貼在腋下。身體坐著。咒語如下：
唵(om)(一)，阿𠼝耶(arya)(二)，婆路(avalokite)(輕呼)枳帝攝跋(svar)(二合)啰(svara)(去音)耶(ya)(三)，菩提薩埵(bodhisattva)(去音)耶(ya)(四)，摩訶薩埵(mahasattva)(去音)耶(ya)(五)，摩訶迦嚧尼迦(mahakarunika)(去音)耶(ya)(六)，跢侄他(tadyatha)(七)，陀啰尼(dharani)(八)，陀啰尼(dharani)(九)，毗陀啰尼(vidharani)(十)，瞋陀(chinda)(上音)尼(ni)(十一)，頻陀(bhinda)(上音)尼(ni)(十二)，莎訶(svaha)(十三)。
這個法印和咒語，如果有人每天用香湯洗浴，如果不能每天洗浴，就在每月的初八、初十、十四、十五，用香湯洗浴後進入道場。製作一個兩肘大小的水壇，在水壇中心放置一個香爐，焚燒沉香。誦讀《阿彌陀經》。在任何情況下使用都能得到驗證。自身所有的一切罪障，每天結手印，多次懺悔，至誠誦咒，一切罪障都能消滅。
【English Translation】 English version Eighth (Tang translation: Demon-Subduing Army Mudra, Eleventh Face)
Join the wrists, with the left and right thumbs and little fingers upright and parallel. Bend the left and right index, middle, and ring fingers respectively. The fingertips should be about an inch apart from each other. The sides of each fingertip should be about half an inch apart. Raise the hands, placing the underside of the wrists on top of the head. Bend the right knee, mirroring the left knee position of the previous body mudra. Extend the left leg, mirroring the right leg position of the previous mudra. Avalokiteshvara Bodhisattva speaks before the Buddha, saying: 'I now have eleven faces, each corresponding to a mudra. If anyone sees, hears, and learns this dharma, and practices it accordingly, then the four grave offenses, the five rebellious acts, and sins as numerous as the sands of the Ganges River will be extinguished in an instant, like a fierce fire burning grass and trees. Wherever this dharma exists in any country, it is no different from my own presence and dwelling there. These eleven mudras all use the original Great Dharani.'
Xi li (two combined sounds) Shou Luo Mudra Mantra Thirty-ninth (Tang translation: Head Halberd Mudra)
Bend the right little finger, pressing the thumb on the nail. Extend and spread the remaining three fingers. Place the hand on the right waist. The left hand is the same as the right, except bend the left arm upwards, placing the back of the wrist against the armpit. Sit down. The mantra is:
Om (一), Arya (二), Avalokite (輕呼) Svara (二合) ya (三), Bodhisattva (四), Mahasattva (五), Mahakarunika (六), Tadyatha (七), Dharani (八), Dharani (九), Vidharani (十), Chinda (上音) ni (十一), Bhinda (上音) ni (十二), Svaha (十三).
This dharma mudra and mantra, if a person bathes daily with fragrant water, or if unable to bathe daily, then on the eighth, tenth, fourteenth, and fifteenth days of the month, bathe with fragrant water and enter the mandala. Create a water altar of two cubits in size, and place an incense burner in the center of the altar, burning aloeswood incense. Recite the Amitabha Sutra. Using it in any situation will yield results. All the karmic obstacles of oneself, daily perform the mudra, repeatedly repent, and sincerely recite the mantra, all karmic obstacles will be eliminated.
滅。
觀世音索印第四十
左手屈小指。以大指押甲上作孔。右手大指從孔下入。以四指把卷。左三指磔豎。若作如上二印法者。一切鬼等及諸難事皆無所畏。
觀世音母印第四十一
左手屈小指以大指。押甲上作孔。右手小指從下入孔。以大指押甲上。狀如鉤鎖。二無名指頭相著。二中指各。㧙在二無名指甲背頭相著。二頭指頭各在無名指甲根側。頭勿相著。開一分許。頭指來去咒曰。
那(上音)謨(上音)阿𠼝耶(一)婆路(輕呼)枳帝攝跋(二合)啰(去音)耶(二)菩提薩埵(去音)耶(三)摩訶薩埵(去音)耶(四)摩訶迦嚧尼迦(去音)耶(五)跢侄他(六)迦(上音)吒毗迦(上音)吒(七)剛迦(上音)吒(八)迦(上音)吒毗迦(上音)吒(九)剛迦(上音)吒(十)婆迦婆(上音)底(十一)毗社曳(十二)莎訶(十三)
此印及咒通一切用。
觀世音母娑羅(上音)跢印第四十二
準前唯改二頭指頭相著用前母咒。
摩訶摩羅印第四十三(唐云結花鬘印)
準前唯改二無名指開之。二頭指屈中節頭相拄。離無名指。
是法印咒。用前母咒。取一凈瓫以盛香水。當作此印以攪香水。咒三七遍。次舉此印印自頂上。如是三
{ "translations": [ "現代漢語譯本：", "滅。", "", "觀世音索印第四十", "", "左手彎曲小指，用大拇指按在小指的指甲上形成一個孔。右手大拇指從孔的下方進入，用其餘四個手指握住。左手的三根手指（食指、中指、無名指）展開豎立。如果按照以上兩種手印的方法去做，一切鬼怪以及各種困難的事情都不會令人畏懼。", "", "觀世音母印第四十一", "", "左手彎曲小指，用大拇指按在小指的指甲上形成一個孔。右手小指從下方進入孔中，用大拇指按在小指的指甲上，形狀像鉤鎖。兩個無名指的指尖相靠。兩個中指各自彎曲，指尖抵在兩個無名指的指甲背面相靠。兩個食指的指尖分別在無名指的指甲根部側面，指尖不要相靠，分開一點點。食指來回移動，咒語如下：", "", "那(nà，上聲)謨(mó，上聲)阿𠼝耶(ā yě)(一)，婆路(輕呼)枳帝攝跋(shè bá)(二合)啰(luó，去聲)耶(yē)(二)，菩提薩埵(pú tí sà duǒ，去聲)耶(yē)(三)，摩訶薩埵(mó hē sà duǒ，去聲)耶(yē)(四)，摩訶迦嚧尼迦(mó hē jiā lú ní jiā，去聲)耶(yē)(五)，跢侄他(dá zhí tuō)(六)，迦(jiā，上聲)吒毗迦(zhà pí jiā，上聲)吒(zhà)(七)，剛迦(gāng jiā，上聲)吒(zhà)(八)，迦(jiā，上聲)吒毗迦(zhà pí jiā，上聲)吒(zhà)(九)，剛迦(gāng jiā，上聲)吒(zhà)(十)，婆迦婆(pó jiā pó，上聲)底(dǐ)(十一)，毗社曳(pí shè yì)(十二)，莎訶(suō hē)(十三)。", "", "這個手印和咒語可以通用在一切場合。", "", "觀世音母娑羅(suō luó，上聲)跢印第四十二", "", "與前一個手印相同，只是將兩個食指的指尖相靠，使用前面的母咒。", "", "摩訶摩羅印第四十三（唐代譯為結花鬘印）", "", "與前一個手印相同，只是將兩個無名指分開，兩個食指彎曲中節，指尖相抵，離開無名指。", "", "這個是法印咒。使用前面的母咒。取一個乾淨的瓦罐，盛滿香水。做這個手印來攪動香水，唸咒三七遍。然後舉起這個手印，印在自己的頭頂上，像這樣三次。", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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"", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", ], "english_translations": [ "English version:", "Extinction.", "", "Avalokiteśvara Lasso Mudra Forty", "", "Bend the little finger of the left hand. Press the thumb on the nail to make a hole. Insert the thumb of the right hand from below the hole. Hold the scroll with four fingers. Extend the three fingers of the left hand (index, middle, and ring fingers) upright. If you perform the above two mudras, you will have no fear of all ghosts and difficulties.", "", "Avalokiteśvara Mother Mudra Forty-one", "", "Bend the little finger of the left hand and press the thumb on the nail to make a hole. Insert the little finger of the right hand from below into the hole. Press the thumb on the nail. The shape is like a hook lock. The tips of the two ring fingers touch each other. Each of the two middle fingers is bent, with the tips touching the back of the nails of the two ring fingers. The tips of the two index fingers are each on the side of the root of the nail of the ring finger. Do not let the tips touch each other, leave a gap of about one-tenth. Move the index fingers back and forth, the mantra says:", "", "Namo Āryāvalokiteśvarāya (1), Bodhisattvāya (2), Mahāsattvāya (3), Mahākāruṇikāya (4), Tadyathā (5), Kaṭa Vikaṭa (6), Gaṅgaṭa (7), Kaṭa Vikaṭa (8), Gaṅgaṭa (9), Bhaga Bhaga Vati (10), Viśhaye (11), Svāhā (12).", "", "This mudra and mantra are universally applicable.", "", "Avalokiteśvara Mother Sarasvatī Mudra Forty-two", "", "Same as before, only change the tips of the two index fingers to touch each other, using the previous mother mantra.", "", "Mahā Māla Mudra Forty-three (Translated in the Tang Dynasty as Garland Mudra)", "", "Same as before, only open the two ring fingers. Bend the middle section of the two index fingers, with the tips touching each other, away from the ring fingers.", "", "This is the Dharma Mudra Mantra. Use the previous mother mantra. Take a clean earthenware pot and fill it with fragrant water. Perform this mudra to stir the fragrant water, chanting the mantra three times seven times. Then lift this mudra and imprint it on the top of your head, like this three times." ] }
遍即用前咒。香湯洗浴著新凈衣。入于道場護身結界。請觀世音種種供養燒香散華。咒師在於觀世音前。當作此咒。隨心所願心口乞愿。皆悉得驗。
觀世音檀陀印第四十四(唐云策七寶仗印)
準前唯改合二無名指頭。右大指申之。以二頭指頭相拄。右小指鉤左小指根。用上母咒。是法印咒。若人日日作此印者。得四禪定。命終以後得生西方無量壽國。成阿鞞跋致。如上四印通用觀世音母咒。
觀世音君馳印咒第四十五
立地並腳。左手把卷屈臂向上。腕當肩前。勿令著肩。腕內向肩。右手申臂向下。五指總申。掌背勿著脾。咒曰。
那(上音)謨(上音)阿𠼝耶(一)婆路(輕呼)枳帝攝跋(二合)啰(去音)耶(二)菩提薩埵(去音)耶(三)摩訶薩埵(去音)耶(四)摩訶迦嚧尼迦(去音)耶(五)跢侄他(六)唵(七)毗郎(輕呼)伽(上音)你(八)莎訶(九)
鴦俱(去音)舍印第四十六(唐云釣印)
合腕並二大指直申。二頭指屈中節頭相拄。勿著于大指頭。二中指頭相著。二無名指屈中節頭相著。其頭當中指上節側。二小指直豎頭相著。頭勿著無名指側。掌內開之。
般那摩印第四十七(唐云蓮華印)
準前唯改中指。開頭二分許。向頂
【現代漢語翻譯】 現代漢語譯本： 首先使用之前的咒語。用香湯洗浴，穿上乾淨的新衣服。進入道場，進行護身結界。請觀世音（Avalokiteśvara，菩薩名）並進行各種供養，燒香散花。咒師在觀世音（Avalokiteśvara）像前，唸誦此咒。隨心所愿，心中口中祈求願望，都能夠得到應驗。 觀世音檀陀印第四十四（唐云策七寶仗印）： 按照前面的方法，只是改變合併兩個無名指的指頭。右大拇指伸直。用兩個食指的指頭互相抵住。右小指鉤住左小指的根部。使用上面的母咒。這是法印咒。如果有人每天都做這個手印，就能得到四禪定。命終之後能夠往生西方極樂世界，成就阿鞞跋致（avaivartika，不退轉）。如上的四個手印都通用觀世音（Avalokiteśvara）母咒。 觀世音君馳印咒第四十五： 站立，雙腳併攏。左手握拳，彎曲手臂向上，手腕對著肩前，不要讓手腕碰到肩膀。手腕向內對著肩膀。右手伸直手臂向下，五指全部伸直。掌背不要貼著身體。咒語如下： 那(nà，音同上)謨(mó，音同上)阿𠼝耶(ā lì yě)（一）婆路(pó lú，輕聲)枳帝攝跋(zhǐ dì shè fá，二合音)啰(luó，去聲)耶(yě)（二）菩提薩埵(pú tí sà duǒ，去聲)耶(yě)（三）摩訶薩埵(mó hē sà duǒ，去聲)耶(yě)（四）摩訶迦嚧尼迦(mó hē jiā lú ní jiā，去聲)耶(yě)（五）跢侄他(dá zhí tuō)（六）唵(ōng)（七）毗郎(pí láng，輕聲)伽(qié，音同上)你(nǐ)（八）莎訶(suō hē)（九） 鴦俱(āng jù，去聲)舍印第四十六（唐云釣印）： 合起手腕，併攏兩個大拇指並直伸。兩個食指彎曲中節，指頭互相抵住，不要碰到大拇指頭。兩個中指指頭相靠。兩個無名指彎曲中節，指頭相靠。它們的指頭在中指上節的側面。兩個小指筆直豎起，指頭相靠。指頭不要碰到無名指側面。掌心向內打開。 般那摩印第四十七（唐云蓮華印）： 按照前面的方法，只是改變中指。打開頭二分左右，朝向頭頂。
【English Translation】 English version: First, use the previous mantra. Bathe with fragrant water and put on clean, new clothes. Enter the Mandala (dàochǎng, a place for religious practice) and establish a protective boundary. Invite Avalokiteśvara (Guān Shì Yīn, Bodhisattva's name) and make various offerings, burn incense, and scatter flowers. The mantra master, in front of the Avalokiteśvara image, should recite this mantra. Whatever you wish in your heart and express in your mouth, all your desires will be fulfilled. Avalokiteśvara Daṇḍa Mudrā Forty-Fourth (Tang translation: Jeweled Staff Mudrā): Following the previous method, only change the joining of the tips of the two ring fingers. Extend the right thumb straight. Use the tips of the two index fingers to touch each other. Hook the right little finger to the base of the left little finger. Use the above mother mantra. This is the Dharma Seal mantra. If a person performs this mudrā daily, they will attain the Four Dhyānas (sì chán dìng, four meditative states). After death, they will be reborn in the Western Pure Land of Amitābha (Xīfāng Jílè Shìjiè, the Pure Land of Ultimate Bliss) and achieve Avaivartika (Ā pí bá zhì, non-retrogression). The above four mudrās all use the Avalokiteśvara mother mantra. Avalokiteśvara Lord's Swift Seal Mantra Forty-Fifth: Stand with feet together. Make a fist with the left hand, bend the arm upwards, with the wrist facing the front of the shoulder, without touching the shoulder. The wrist faces inward towards the shoulder. Extend the right arm downwards, with all five fingers extended straight. Do not let the back of the palm touch the body. The mantra is as follows: Namo Āryāvalokiteśvarāya (一) Bodhisattvāya (二) Mahāsattvāya (三) Mahākāruṇikāya (四) Tadyathā (五) Om (六) Viramgani (七) Svāhā (八) Aṅkuśa Mudrā Forty-Sixth (Tang translation: Hook Mudrā): Join the wrists and extend both thumbs straight. Bend the two index fingers at the middle joint, with the tips touching each other, without touching the thumbs. The tips of the two middle fingers touch each other. Bend the two ring fingers at the middle joint, with the tips touching each other. Their tips are on the side of the upper joint of the middle fingers. Extend the two little fingers straight upwards, with the tips touching each other. Do not let the tips touch the side of the ring fingers. Open the palms inward. Padma Mudrā Forty-Seventh (Tang translation: Lotus Mudrā): Following the previous method, only change the middle fingers. Open the top about two-tenths, facing towards the top of the head.
上著通一切用咒。白芥子及灰用之。
跋折啰母瑟知(二合)印第四十八(唐云金剛卷印)
準前鴦俱舍印。唯改二頭指。少曲。各在中指背。當上節勿著。一分許開之。二大指並押中指中節側。
阿(上音)叉摩羅印亦名跢賒波啰蜜多印第四十九(唐云十度彼岸印亦云數珠)
準前。唯改二小指。各屈在掌中。兩掌側相著。二大指各屈頭。當頭指下節側。以上五印。總共通用前君馳咒。
是法印咒。若人日日香湯洗浴。入于道場護身結界。種種供養作此法。是人定得阿鞞跋致。
阿彌陀佛印咒第五十
小開腕。並二大指。屈節頭向下。二小指各屈。以二大指頭著側。中指頭相著。二無名指二頭指。各屈中節頭相拄。大指來去咒曰。
那(上音)謨(上音)阿唎耶(一)阿彌陀婆(去音)耶(二)跢他揭多(去音)耶(三)阿啰訶(上音)羝(四)三藐三菩陀(去音)耶(五)跢侄他(六)唵(七)阿彌唎跢婆跛遷(八)阿波跛娑(上音)耶(九)莎訶(十)
作壇法時用此印咒。
釋迦牟尼佛眼印咒第五十一
反叉無名指及二小指在掌中。二中指直豎頭相著。並二大指直申。二頭指屈中節頭相拄。以押二大指頭上。合腕咒曰。
唵(一
)毗嚧阇(上音)你(二)莎訶(三)
地天印咒第五十二
合腕。二頭指及小指。反叉在掌中右押左。二中指及二無名指。直豎頭相著。二大指並豎。押二頭指側。大指來去咒曰。
唵(一)婆孫陀𠼝(二)阿那陀若(三)缽啰(二合上)波啰(上音)怛你(二合)(四)莎訶(五)
是法印咒。若作大壇贖地之時。用此印咒以為地契。略說印檀陀羅尼竟。爾時觀世音菩薩摩訶薩白佛言。世尊若有善男子善女人。有能依行觀世音教作咒法者。彼善男子善女人。用白栴檀。作十一面觀世音像。其木要須精好堅實。不得枯篋。其像身量長。佛一肘(若人肘量二肘一磔)若不得者。一尺三寸作之亦得。作十一面。目前三面作菩薩面。左廂三面當作瞋面。右廂三面似菩薩面。狗牙上出。後有一面當作笑面。其頂上面當作佛面。其十一面各戴華冠。其花冠中。各各安一阿彌陀佛。其像左手把一澡罐。其澡罐口插一蓮華。右臂垂下。展其右手。以串瓔珞施無畏手。其像身上。刻出瓔珞種種莊嚴。作其像身。若以金銀鍮石畫等。悉皆得之。
爾時其人造此像已。欲求心中所愿成者。從白月一日入于道場至十三日。入道場時。香湯洗浴著新凈衣。凈衣三具。一日之中三時換衣。晨朝日中及日暮時。各
【現代漢語翻譯】 現代漢語譯本： 『唵(om) 毗嚧阇(piluzhena)(光明遍照) 你(ni) 莎訶(suohe)(圓滿)』
第五十二 地天印咒
雙手合腕。將兩頭指和小指反向交叉于掌中，右手壓在左手上。兩中指和兩無名指直立，指尖相觸。兩大拇指並排豎立，按壓在兩頭指的側面。移動大拇指，唸誦咒語：
『唵(om) 婆孫陀𠼝(posu tuo li)(大地) 阿那陀若(anatuoruo)(無能勝) 缽啰(bo la)(給予) 波啰(bo la)(超越) 怛你(da ni)(堅固) 莎訶(suohe)(圓滿)』
這是地天印咒。如果要做大法壇贖地的時候，就用這個印咒作為地契。關於印和陀羅尼的簡要說明到此結束。當時，觀世音菩薩摩訶薩對佛說：『世尊，如果有善男子善女人，能夠依照觀世音菩薩的教導修行咒法，那麼這些善男子善女人，應該用白旃檀(bai zhan tan)(一種香木)製作十一面觀世音菩薩像。所用的木材必須是精良堅實的，不能是枯朽的。佛像的身量長度，按照佛的一肘(fo de yi zhou)(約合人兩肘或一磔)來製作（如果沒有合適的木材），也可以製作一尺三寸長的佛像。製作十一面，前面的三面做菩薩面，左邊的三面做憤怒面，右邊的三面做類似菩薩的面，露出狗牙向上，後面的一面做笑面，最頂上的一面做佛面。這十一面都戴著華麗的頭冠，每個花冠中都安放一尊阿彌陀佛(e mi tuo fo)。佛像的左手拿著一個澡罐(zao guan)(水瓶)，澡罐口插著一朵蓮花。右臂垂下，伸出右手，以串著瓔珞(ying luo)(珠玉飾品)的手勢施予無畏。佛像身上雕刻出各種瓔珞，進行種種莊嚴。製作佛像的材料，可以用金、銀、鍮石(chou shi)(黃銅)或繪畫等方式，都可以。』
當時，這個人造好佛像后，想要實現心中所愿，就從白月(bai yue)(農曆每月初一到十五)初一日進入道場，直到十三日。進入道場時，用香湯洗浴，穿上新的乾淨衣服。準備三套乾淨的衣服，一天之中分三個時段換衣服，分別是早晨、中午和傍晚。
【English Translation】 English version: 『Om(om) Virocana(piluzhena) (the all-illuminating one) Ni(ni) Svaha(suohe) (accomplishment)』
The Fifty-second Earth Deity Mudra and Mantra
Join the wrists together. Cross the two index fingers and little fingers in reverse within the palms, with the right hand pressing on the left. The two middle fingers and two ring fingers stand upright, touching at the tips. The two thumbs stand upright side by side, pressing on the sides of the two index fingers. Move the thumbs back and forth, reciting the mantra:
『Om(om) Vasundhare(posu tuo li) (earth) Anatajña(anatuoruo) (invincible) Pra(bo la) (giving) Para(bo la) (transcending) Datani(da ni) (firm) Svaha(suohe) (accomplishment)』
This is the Earth Deity Mudra and Mantra. If one is performing a great altar ritual to redeem land, this mudra and mantra should be used as the land deed. This concludes the brief explanation of the mudra and dharani. At that time, Avalokiteśvara Bodhisattva Mahasattva said to the Buddha: 'World Honored One, if there are good men and good women who can practice the mantra methods according to the teachings of Avalokiteśvara, then these good men and good women should make an Eleven-Faced Avalokiteśvara image from white sandalwood(bai zhan tan) (a type of fragrant wood). The wood used must be fine and solid, and not withered or decayed. The size of the Buddha image should be one Buddha-cubit(fo de yi zhou) (approximately two human cubits or one span) in length (if suitable wood cannot be found), it can also be made one foot and three inches long. Make eleven faces, with the three faces in front as Bodhisattva faces, the three faces on the left as wrathful faces, the three faces on the right as faces similar to Bodhisattva faces, with dog teeth protruding upwards, the face behind as a smiling face, and the face on top as a Buddha face. These eleven faces should each wear a magnificent crown, and within each crown, place an Amitabha Buddha(e mi tuo fo). The image's left hand holds a water vessel(zao guan) (kundika), with a lotus flower inserted in the mouth of the vessel. The right arm hangs down, extending the right hand in a gesture of fearlessness, adorned with a string of jewels(ying luo) (pearl and jade ornaments). Carve various jewels on the image's body, making various adornments. The materials for making the image can be gold, silver, brass(chou shi), or painting, all are acceptable.'
At that time, after this person has made this image, if they wish to fulfill their heart's desires, they should enter the mandala from the first day of the white month(bai yue) (the first to the fifteenth of the lunar month) until the thirteenth day. When entering the mandala, bathe with fragrant water and wear new, clean clothes. Prepare three sets of clean clothes, changing clothes three times a day, in the morning, at noon, and in the evening.
著一衣。上屏之時脫舍凈衣。著污衣裳。行道之人一食長齋。不食餘味。唯食大麥乳糜。安道場處必須凈室。掘地治法如前七日壇中所說。泥拭鮮潔香泥塗地。復以香水遍灑其地。在其室中量八肘地。縱廣正等。四角豎柱周匝懸幡。正壇中央施一高座。置十一面觀世音像。像面向西。以種種華散道場內。唯燒沉水蘇合等香。從初一日乃至七日。三時各誦根本大咒一百八遍。未須獻食。從八日中時至十三日。日別一獻種種飲食及余果子。所獻之食不著盤上。唯敷凈草。新凈瓦器並諸葉等盛獻飲食。於十四日十五日中。倍加種種上妙香華種種肴膳及余雜果。倍勝於前以為獻佛。其行法者。唯敷莎草以為坐具。胡跪恭敬正面向像。於十四日及十五日。在其像前然栴檀火。取蘇摩那油一升。凈銅器盛置行者前。復須沉水香粗細如箸。寸截數滿一千八段。
爾時行者。后十五日日中以後。取一沉香涂蘇摩那油。咒之一遍。投前所燒栴檀火中。如是次第盡千八段。爾時行者。于其二日全不得食。至十五日夜靜之時。觀世音菩薩來入道場。其栴檀像自然搖動。爾時三千大千世界。一時振動。其像頂上佛面出聲。贊行者言。善哉善哉善男子。我來看汝。所有愿者悉令滿足。時有四愿何等為四。一者愿我不離坐處。即得飛騰虛空而
【現代漢語翻譯】 現代漢語譯本 穿上一件衣服。當要隱蔽的時候，脫下乾淨的衣服，穿上污穢的衣裳。修道之人要遵守一日一食的長期齋戒，不吃其他美味，只吃大麥粥。安置道場的地方必須是乾淨的房間，挖掘土地和處理的方法如同前面七日壇場中所說。用泥土擦拭乾凈，用香泥塗抹地面，再用香水遍灑地面。在房間里測量八肘見方的土地，縱橫相等。四個角豎立柱子，周圍懸掛幡旗。正壇中央設定一個高座，放置十一面觀世音菩薩像（Ekadasamukha Avalokitesvara，具有十一張面孔的觀世音菩薩）。佛像面向西方。用各種鮮花散佈在道場內，只焚燒沉香、蘇合香等香。從初一日到七日，每天三次各誦根本大咒一百零八遍。暫時不需要獻食。從第八日中午到第十三日，每天分別供獻各種飲食和水果。所供獻的食物不放在盤子上，只鋪上乾淨的草，用新的乾淨瓦器和樹葉等盛放供獻的飲食。在第十四日和第十五日，加倍供獻各種上妙的香花、各種佳餚和雜果，比之前更加豐盛，用來供獻佛。修行的人，只鋪莎草作為坐具，胡跪恭敬，正面朝向佛像。在第十四日和第十五日，在佛像前點燃栴檀火。取一升蘇摩那油（somanasya，一種油），用乾淨的銅器盛放，放置在修行者面前。還需要沉香，粗細如筷子，截成一寸長的段，數量滿一千零八段。
這時修行者，在後十五日的每天中午以後，取一段沉香塗上蘇摩那油，唸咒一遍，投入前面所燒的栴檀火中。像這樣依次燒完一千零八段。這時修行者，在這兩天完全不能吃東西。到第十五日夜晚安靜的時候，觀世音菩薩會來到道場。那栴檀像自然搖動。這時三千大千世界（Trisahasra-Mahasahasra-lokadhatu，佛教宇宙觀中的一個巨大世界體系）一時震動。佛像頂上的佛面發出聲音，讚歎修行者說：『善哉善哉，善男子！我來看你，你所有的願望都將得到滿足。』這時有四個願望，是哪四個呢？一是愿我不離開座位，就能立即飛騰到虛空中。
【English Translation】 English version Wear a garment. When it's time to conceal oneself, take off the clean clothes and put on soiled garments. Those who practice the path should observe a long-term fast of one meal a day, not eating other delicacies, only consuming barley gruel. The place for establishing the Mandala (sacred space) must be a clean room, and the method of excavating the ground and preparing it should be as described in the seven-day Mandala mentioned earlier. Clean the ground with mud, apply fragrant mud, and then sprinkle fragrant water all over the ground. In that room, measure a square of eight cubits, with equal length and width. Erect pillars at the four corners and hang banners all around. Place a high seat in the center of the main Mandala, and place an image of Ekadasamukha Avalokitesvara (Eleven-Faced Avalokitesvara, the Bodhisattva with eleven faces). The image should face west. Scatter various flowers within the Mandala, and only burn incense such as Agarwood (沉香), Styrax (蘇合香), etc. From the first day to the seventh day, recite the root mantra one hundred and eight times each, three times a day. There is no need to offer food yet. From noon on the eighth day to the thirteenth day, offer various foods and fruits separately each day. The offered food should not be placed on plates, but only on clean grass. Use new, clean earthenware and leaves to hold the offered food. On the fourteenth and fifteenth days, double the offerings of various exquisite fragrant flowers, various delicacies, and other miscellaneous fruits, making them even more abundant than before, to offer to the Buddha. The practitioner should only spread Kusa grass (莎草) as a seat, kneel respectfully, and face the image directly. On the fourteenth and fifteenth days, light a sandalwood fire in front of the image. Take one liter of Somanasya oil (蘇摩那油, a type of oil), put it in a clean copper vessel, and place it in front of the practitioner. Also, prepare Agarwood incense, as thick as chopsticks, cut into one-inch lengths, with a total of one thousand and eight pieces.
At that time, the practitioner, after noon on each of the last fifteen days, should take a piece of Agarwood, coat it with Somanasya oil, chant the mantra once, and throw it into the sandalwood fire that was lit earlier. Repeat this process until all one thousand and eight pieces are burned. At this time, the practitioner should not eat anything at all for these two days. When the fifteenth night is quiet, Avalokitesvara Bodhisattva will enter the Mandala. The sandalwood image will naturally shake. At that time, the Trisahasra-Mahasahasra-lokadhatu (三千大千世界, a great world system in Buddhist cosmology) will shake all at once. The Buddha-face on the top of the image will emit a voice, praising the practitioner, saying: 'Excellent, excellent, good man! I have come to see you, and all your wishes will be fulfilled.' At this time, there are four wishes, what are the four? First, I wish that without leaving my seat, I can immediately fly into the sky.
去自在無礙。二者愿我在於一切賢聖眾中。無所障礙得三菩提。三者愿我常作持咒仙人中王。四者愿我現身。即得隨從觀世音菩薩。是名四愿。爾時行者於四愿中。隨意乞者。時觀世音即與一愿。其四愿中若不得者。更至后月十五日朝更立道場。于道場中置二軀像。于其像中有舍利者。還以十一面觀世音像。置舍利像邊。應須一千八莖好華。其行法者在於像前。敷草為坐胡跪恭敬。取其一華。咒之一遍散著像上。如是乃盡一千八華。盡其華已。爾時觀世音像正前菩薩面出大雷聲。爾時行者安心定意不得恐怖。雷聲出時一切振動。爾時行者口常誦咒。雷聲出時即當乞愿。發聲唱言。南無觀世音菩薩。弟子何時能救一切眾生種種苦惱。何時當滿一切眾愿。時觀世音隨愿即與。當與愿時。天龍八部諸鬼神等皆無障難。當用牛黃置草葉上。在觀世音菩薩像前。用觀世音心印。印咒一千八遍。和其暖水洗浴其身。一切障難一切惡夢。一切疾病皆得除愈。
用石流黃雄黃二種。各取等分置草葉上。在觀世音菩薩像前。用觀世音心印咒。咒滿一千八遍。和其暖水洗浴其身。一切障難一切惡夢一切疫病皆得除愈。
若月蝕時。用赤銅缽盛牛酥三兩。在於露地。在觀世音像前用黃土泥塗作圓壇。一尺五寸。酥缽置上。從初蝕
【現代漢語翻譯】 現代漢語譯本： 獲得自在無礙的境界。第二，愿我身處一切賢聖眾中，沒有任何障礙地證得三菩提（Sāṃbodhi，正等覺）。第三，愿我常做持咒仙人中的王者。第四，愿我現身之時，立即能夠隨從觀世音菩薩（Avalokiteśvara）。這被稱為四愿。當時，修行者在這四愿中，隨意祈求一愿，觀世音菩薩就會給予滿足。如果四愿都未能如願，就等到下個月的十五日早上，重新設立道場。在道場中安置兩尊佛像，如果佛像中有舍利（Śarīra，遺骨），就將十一面觀世音菩薩像安置在舍利像旁邊。應該準備一千零八根上好的鮮花。修法者在佛像前，鋪設草蓆作為座位，胡跪恭敬。取出一朵鮮花，唸誦一遍咒語，散在佛像上。這樣直到用完一千零八朵鮮花。用完鮮花后，那時觀世音菩薩像的正前方，菩薩的面部會發出巨大的雷聲。這時修行者要安心定意，不要感到恐怖。雷聲發出時，一切都會震動。這時修行者口中要不停地誦持咒語。雷聲發出時，就應當祈願，發出聲音唱言：『南無觀世音菩薩（Nāmo Avalokiteśvara），弟子何時能夠救度一切眾生種種的苦惱？何時能夠圓滿一切眾愿？』這時觀世音菩薩會隨愿給予滿足。當給予願望時，天龍八部（Nāga，天上的龍族）諸鬼神等都不會有任何障礙。應當用牛黃放置在草葉上，在觀世音菩薩像前，用觀世音菩薩的心印，加持咒語一千零八遍，和著溫水洗浴身體，一切障難、一切惡夢、一切疾病都能夠消除痊癒。
用石硫磺和雄黃兩種，各取等量放置在草葉上，在觀世音菩薩像前，用觀世音菩薩的心印加持咒語，念滿一千零八遍，和著溫水洗浴身體，一切障難、一切惡夢、一切疫病都能夠消除痊癒。
如果在月蝕的時候，用赤銅缽盛放三兩牛酥，放在露天的地方，在觀世音菩薩像前用黃土泥塗抹作成圓形壇，一尺五寸大小，將酥缽放置在上面，從開始月蝕的時候...
【English Translation】 English version: Attain unobstructed freedom. Secondly, I wish to be among all the virtuous and holy beings, attaining complete enlightenment (Sāṃbodhi) without any hindrance. Thirdly, I wish to always be the king among mantra-holding immortals. Fourthly, I wish that upon manifesting, I can immediately follow Avalokiteśvara (Guānshìyīn Púsà). These are called the four vows. At that time, the practitioner, among these four vows, may request any one at will, and Avalokiteśvara will grant it. If none of the four vows are fulfilled, then wait until the morning of the fifteenth day of the following month, and re-establish the altar. Place two Buddha images in the altar. If there are relics (Śarīra) in the images, then place the Eleven-Faced Avalokiteśvara image next to the relic image. One should prepare one thousand and eight good flowers. The practitioner should spread grass as a seat in front of the images, kneel respectfully. Take one flower, chant the mantra once, and scatter it on the image. Do this until all one thousand and eight flowers are used up. After all the flowers are used up, at that time, from the front of the Avalokiteśvara image, a great thunderous sound will emanate from the face of the Bodhisattva. At this time, the practitioner should be calm and composed, and not be afraid. When the thunder sounds, everything will shake. At this time, the practitioner should constantly chant the mantra. When the thunder sounds, one should make a vow, uttering the words: 'Namo Avalokiteśvara, when will this disciple be able to save all sentient beings from all kinds of suffering? When will all wishes be fulfilled?' At this time, Avalokiteśvara will grant the wish accordingly. When granting the wish, the eight classes of gods and dragons (Nāga), and all ghosts and spirits will not have any obstacles. One should place ox gallstone on a blade of grass, in front of the Avalokiteśvara image, and use the heart seal of Avalokiteśvara to bless the mantra one thousand and eight times, and mix it with warm water to bathe the body. All obstacles, all nightmares, and all diseases will be eliminated and healed.
Take equal parts of sulfur and realgar, place them on a blade of grass, in front of the Avalokiteśvara image, and use the heart seal of Avalokiteśvara to bless the mantra, chanting it one thousand and eight times. Mix it with warm water to bathe the body. All obstacles, all nightmares, and all epidemic diseases will be eliminated and healed.
If it is a lunar eclipse, use a red copper bowl to hold three ounces of ghee, place it in an open area, and in front of the Avalokiteśvara image, use yellow mud to create a circular altar, one and a half feet in size. Place the bowl of ghee on top of it, starting from the beginning of the eclipse...
時。誦咒乃至是月還生。如是方止。取其酥食必須食盡。不得留殘。食此酥已。身中疾病悉得除愈。
若有國土人民疫病一切畜生疾病死時。安置道場取白芥子。押取其油使滿一升。取紫橿木大如筆管。寸截數滿一千八段。先於像前然紫橿柴。次取寸截細紫橿木。浸著油中。取其一段。咒一遍已投火中燒。如是乃盡一千八段。爾時能使一切人民。及諸畜生所有疫病悉得除愈。
複次若有他方怨賊。欲來侵境。以此觀世音像。面正向彼怨賊來所。種種香華飲食供養。應取燕脂大如大豆。誦咒一千八遍滿已。涂像左廂瞋面之上。令彼怨賊不能前進。若人卒得狂病。咒其白線。一咒一結成三七結。像前胡跪。更咒其線一百八遍。繫著此像正前項上。經一宿已。取系病者項。若二日不差。還取咒索更咒一百八遍。絞著像頸。又經一宿取系病人項其病即差。
若有諸鬼入人宅中。像前然火。取薰陸香一百八顆。一咒一顆投火中燒。如是燒盡一百八顆。所有惡鬼。悉皆散走不敢更住。若有怨仇欲求人便。取其白線在於像前。一咒一結一百八結。系像左廂瞋面項上。經一宿已。解取此索稱彼怨字。一稱一截乃至截盡一百八結。怨人所作惡計不成。若人相恨。取五色線搓為咒索。像前胡跪。一咒一結一百八結。系像
【現代漢語翻譯】 現代漢語譯本：這時，誦持神咒，乃至到這個月結束才能停止。取這些酥油食用，必須全部吃完，不得留下剩餘。食用這些酥油后，身體中的疾病全部都能消除痊癒。 如果某個國家的人民發生瘟疫，或者一切牲畜生病死亡時，設定道場，取白色芥菜籽，榨取一升芥菜籽油。取紫橿木，粗細如筆管，截成一寸長的段，數量滿一千零八段。先在觀世音像前點燃紫橿木柴，然後取一寸長的細紫橿木段，浸在油中。取其中一段，誦咒一遍后投入火中焚燒。這樣直到燒完一千零八段。這時就能使一切人民以及各種牲畜的所有瘟疫疾病全部消除痊癒。 再次，如果有其他地方的敵寇，想要侵犯我國邊境，將這尊觀世音像，面部正對著敵寇來犯的方向。用各種香、花、飲食供養。應取燕脂（胭脂，一種紅色顏料），大小如大豆。誦咒一千零八遍后，塗在觀世音像左邊的憤怒面容上。使那些敵寇不能前進。如果有人突然得了狂病，誦咒加持白色絲線，每誦咒一遍打一個結，共打成二十一個結（三七結）。在觀世音像前胡跪，再誦咒加持絲線一百零八遍，繫在這尊觀世音像的正前方頸部。經過一夜后，取下繫在病人頸上。如果兩天沒有好轉，再取下咒索，再次誦咒一百零八遍，纏繞在觀世音像的頸部。又經過一夜后，取下繫在病人頸上，他的病就會痊癒。 如果有各種鬼進入人的住宅中，在觀世音像前點燃火。取薰陸香（一種香料）一百零八顆，每誦咒一遍投一顆到火中焚燒。這樣燒完一百零八顆，所有惡鬼，都會全部逃散不敢再停留。如果有人與人結下怨仇，想要伺機報復，取白色絲線，在觀世音像前，每誦咒一遍打一個結，共打一百零八個結，繫在觀世音像左邊的憤怒面容的頸部。經過一夜后，解開取下這根絲線，稱呼那個仇人的名字，每稱呼一次就截斷一個結，直到截斷全部一百零八個結。仇人所作的惡毒計劃就不能成功。如果有人互相憎恨，取五色絲線搓成咒索，在觀世音像前胡跪，每誦咒一遍打一個結，共打一百零八個結，繫在觀世音像的...
【English Translation】 English version: At this time, recite the mantra until the end of the month. Take the ghee and eat it all, leaving no leftovers. After eating this ghee, all diseases in the body will be eliminated and healed. If there is an epidemic in a country, or if all livestock are sick and dying, set up a Mandala, take white mustard seeds, and press them to obtain one 'sheng' (升, a unit of volume) of mustard seed oil. Take 'zijian' wood (紫橿木, Quercus aliena var. acutiserrata), as thick as a pen, and cut it into 1008 pieces, each one 'cun' (寸, a unit of length) long. First, light the 'zijian' firewood in front of the image of Avalokiteshvara. Then, take the small pieces of 'zijian' wood, soak them in the oil. Take one piece, recite the mantra once, and throw it into the fire to burn. Do this until all 1008 pieces are burned. At that time, it will be possible to eliminate and heal all epidemics and diseases of all people and livestock. Furthermore, if there are enemy bandits from other places who want to invade the territory, place this image of Avalokiteshvara with its face directly facing the direction from which the enemy bandits are coming. Offer various incense, flowers, food, and drink. Take 'yanzhi' (燕脂, rouge), as big as a soybean. After reciting the mantra 1008 times, apply it to the angry face on the left side of the image. This will prevent the enemy bandits from advancing. If a person suddenly becomes mad, chant over a white thread, making a knot with each chant, forming twenty-one knots (three sets of seven knots). Kneel before the image of Avalokiteshvara, and chant over the thread again 108 times. Tie it around the neck of the image directly in front. After one night, take it off and tie it around the patient's neck. If there is no improvement after two days, take the chanted rope again, chant over it again 108 times, and wrap it around the neck of the image. After another night, take it off and tie it around the patient's neck, and the illness will be cured. If various ghosts enter a person's house, light a fire in front of the image of Avalokiteshvara. Take 108 pieces of 'xunluxiang' (薰陸香, frankincense), and throw one piece into the fire with each recitation of the mantra. After burning all 108 pieces, all the evil ghosts will scatter and dare not stay any longer. If someone has a grudge against another person and wants to seek revenge, take a white thread and, in front of the image of Avalokiteshvara, make a knot with each recitation of the mantra, making a total of 108 knots. Tie it around the neck of the angry face on the left side of the image. After one night, untie the thread and speak the name of the enemy, cutting off one knot with each utterance, until all 108 knots are cut off. The evil plans made by the enemy will not succeed. If people hate each other, take five-colored threads and twist them into a chanted rope. Kneel before the image of Avalokiteshvara, make a knot with each recitation of the mantra, making a total of 108 knots, and tie it to the image...
左廂瞋面項上。經一宿已。解取自系左臂之上。令彼瞋者和解歡喜。
若有人等欲求善事。取五色線搓作為索。像前胡跪。一咒一結成七結已。繫著正前像面項上。經一宿已。取系自身所求如意。若人自知身有障難。種種妙香相和涂像。復以香水洗浴其像。浴像畢已。還收取水對像咒一百八遍。浴自身體。自浴身已。一切障難悉皆消滅。
爾時觀世音菩薩。在佛前說俱致印法及陀羅尼七千壇法。說此法竟。告大眾言。若欲修行此咒法者。先須入壇然後乃行。若不入者。不得輒教此印咒法。若輒教者。師及弟子獲大重罪。說此品時。一切大眾同時贊言。善哉善哉大悲大士。為欲救護一切眾生。說印神咒及諸壇法。我等大眾亦當隨喜頂戴受持。說此經已。時會大眾一時俱起。繞佛三匝禮佛而去。
已上十一面觀世音神咒。
佛說陀羅尼集經卷第四 大正藏第 18 冊 No. 0901 陀羅尼集經
佛說陀羅尼集經卷第五(觀世音卷中)
大唐天竺三藏阿地瞿多譯
千轉觀世音菩薩心印咒第一(與一切觀音菩薩心印咒同)
頭指以下四指反叉。向內相捺。左大指屈入頭指中間。右大指舒直向內。勿曲。兩腕相合。以右大指來去咒曰。
唵(一)阿嚕力(二
【現代漢語翻譯】 現代漢語譯本：如果（有人）左邊的臉因為憤怒而扭曲，（就把五色線）繫在他的脖子上。過一夜之後，解開它，然後把它繫在自己的左臂上，使那個憤怒的人和解歡喜。 如果有人想要祈求善事，就取五色線搓成繩索，像前面那樣胡跪。念一句咒語打一個結，總共打七個結，然後把它繫在正前方的佛像的臉上或脖子上。過一夜之後，取下來繫在自己身上，所求之事就能如意。如果有人知道自己身有障礙和災難，就用各種妙香混合塗抹佛像，再用香水洗浴佛像。洗浴完畢后，再取回洗像的水，對著佛像唸咒一百零八遍，然後用這些水洗浴自己的身體。自己洗浴身體之後，一切障礙和災難都會消滅。 這時，觀世音菩薩（Avalokiteśvara Bodhisattva）在佛陀面前宣說了俱致印法（Koti-mudra）以及陀羅尼七千壇法。說完此法后，告訴大眾說：『如果想要修行此咒法，必須先進入壇場，然後才能修行。如果不進入壇場，就不得輕易傳授此印咒法。如果輕易傳授，師父和弟子都會獲大重罪。』說完此品時，一切大眾同時讚歎說：『善哉！善哉！大悲大士（Mahakarunika），爲了救護一切眾生，宣說了印神咒以及各種壇法。我等大眾也應當隨喜，頂戴受持。』說完此經后，當時在場的大眾一時都站起來，繞佛三圈，禮佛而去。 以上是十一面觀世音神咒（Ekadasamukha Avalokiteśvara Dharani）。 《佛說陀羅尼集經》卷第四 大正藏第 18 冊 No. 0901 《陀羅尼集經》 《佛說陀羅尼集經》卷第五（觀世音卷中） 大唐天竺三藏阿地瞿多（Atigupta）譯 千轉觀世音菩薩心印咒第一（與一切觀音菩薩心印咒同） 頭指以下四指反叉，向內相捺。左大指屈入頭指中間。右大指舒直向內，勿曲。兩腕相合。以右大指來去，咒曰： 唵（om）（一）阿嚕力（Aruru）（二）
【English Translation】 English version: If someone's left face is distorted with anger, tie (the five-colored thread) around his neck. After one night, untie it and tie it on your own left arm, so that the angry person is reconciled and happy. If someone wants to seek good fortune, take five-colored threads and twist them into a rope, kneeling as before. Recite a mantra and tie a knot, making a total of seven knots, and then tie it on the face or neck of the Buddha image directly in front. After one night, take it off and tie it on yourself, and your wishes will be fulfilled. If someone knows that they have obstacles and difficulties, mix various fragrant substances and apply them to the Buddha image, and then bathe the Buddha image with fragrant water. After bathing, take back the water used to bathe the image, recite the mantra 108 times facing the image, and then use this water to bathe your own body. After bathing yourself, all obstacles and difficulties will be eliminated. At that time, Avalokiteśvara Bodhisattva, in front of the Buddha, spoke the Koti-mudra and the seven thousand mandala methods of Dharani. After speaking this Dharma, he told the assembly: 'If you want to practice this mantra method, you must first enter the mandala, and then you can practice. If you do not enter the mandala, you must not easily teach this mudra and mantra method. If you easily teach it, both the teacher and the disciple will incur great sins.' When this chapter was finished, the entire assembly simultaneously praised: 'Excellent! Excellent! Mahakarunika, in order to save all sentient beings, you have spoken the divine mantra of mudras and various mandala methods. We, the assembly, should also rejoice, respectfully accept, and uphold them.' After this sutra was spoken, the assembly at that time all stood up, circumambulated the Buddha three times, paid homage to the Buddha, and departed. The above is the Ekadasamukha Avalokiteśvara Dharani. The Sutra of Collected Dharanis Spoken by the Buddha, Volume 4 Taisho Tripitaka Volume 18, No. 0901, Sutra of Collected Dharanis The Sutra of Collected Dharanis Spoken by the Buddha, Volume 5 (Middle Volume of Avalokiteśvara) Translated by Atigupta, Tripitaka Master from India of the Great Tang Dynasty The First Heart-Mudra Mantra of Thousand-Turning Avalokiteśvara Bodhisattva (Same as the Heart-Mudra Mantra of All Avalokiteśvara Bodhisattvas) The four fingers below the index finger are crossed backwards, pressing against each other inwards. The left thumb is bent into the middle of the index finger. The right thumb is stretched straight inwards, do not bend it. The two wrists are joined together. Move the right thumb back and forth, and recite the mantra: Om (one) Aruru (two)
)莎訶(三)
若作此印法。一切觀世音菩薩見之。請觀世音坐。作結界法。燒香供養竟。次作此印。觀音歡喜。日日作者大好益善。
又千轉印咒第二
手印與前一切觀世音心印同惟足不同。頭指以下四指反叉。向內相捺。左大指屈入頭指中。右大指舒直。向內勿曲。兩腕相合。兩腳作丁字形。右腳丁頭左腳丁尾。乃右腳直立。左膝曲在外。努𦜮。身屈向左邊。以心印當右乳前。勿著乳。面作笑顏。頭面向右。每月十五日香湯灑浴。入于凈室。而作此印誦后大咒。四重五逆悉皆消滅。
千轉陀羅尼曰。
那(上音)謨啰(上音)怛那(二合)跢啰(二合)夜耶(一)那謨阿𠼝耶婆盧(輕呼)枳帝攝筏(二合)啰耶(二)菩提薩埵(去音)耶(三)摩訶薩埵(去音)耶(四)摩訶迦嚧尼迦(去音)耶(五)跢侄他(六)阇(上音)曳阇曳(七)阇(上音)夜婆醯(上音)你(八)阇(上音)榆跢唎(上)(九)迦(上音)羅迦(上音)羅(十)么羅么羅(十一)者羅(上音)者羅(上)(十二)器拏器拏(十三)薩婆羯磨跋啰(上音)拏你迷(十四)薄伽婆底(都你反)娑(上音)訶(上音)薩啰薄羯底(十五)薩婆菩(上音)陀婆盧(輕呼)枳羝(十六)者芻(上音眼十七)輸(上
【現代漢語翻譯】 現代漢語譯本 莎訶(三) (Svaha (3): 咒語結尾，表示吉祥或成就)
如果做這個手印法，所有的觀世音菩薩(Avalokiteśvara Bodhisattva)都會見到。請觀世音菩薩入座。做好結界法(ritual to create a protective boundary)，焚香供養完畢后，接著做這個手印。觀音菩薩會非常歡喜。每日都做這個手印，會有很大的利益和好處。
又，千轉印咒第二
手印與之前的一切觀世音心印相同，只是腳的姿勢不同。頭指(食指)以下的四指反向交叉，向內互相按壓。左手大拇指彎曲進入頭指(食指)中，右手大拇指舒展開直，向內但不要彎曲。兩手手腕互相靠攏。兩腳做丁字形，右腳的丁字頭對著左腳的丁字尾。然後右腳直立，左膝彎曲向外。挺起臀部。身體向左邊彎曲。用心印放在右乳前，但不要碰到乳房。面部帶著笑容。頭面向右。每月十五日用香湯沐浴，進入乾淨的房間。然後做這個手印，誦唸後面的大咒。即使犯下四重五逆(the four major offenses and five rebellious acts)的罪過，也全部都能消滅。
千轉陀羅尼曰：
那謨啰怛那(二合)跢啰(二合)夜耶(一) (Namo ratna-trayāya (1): 皈依三寶) 那謨阿𠼝耶婆盧(輕呼)枳帝攝筏(二合)啰耶(二) (Namo ārya-avalokiteśvarāya (2): 皈依聖觀世音) 菩提薩埵(去音)耶(三) (Bodhisattvāya (3): 皈依菩薩) 摩訶薩埵(去音)耶(四) (Mahāsattvāya (4): 皈依大菩薩) 摩訶迦嚧尼迦(去音)耶(五) (Mahā-kāruṇikāya (5): 皈依大慈大悲者) 跢侄他(六) (Tadyathā (6): 即說咒曰) 阇(上音)曳阇曳(七) (Jaye jaye (7): 勝利，勝利) 阇(上音)夜婆醯(上音)你(八) (Jaya-vāhini (8): 帶來勝利者) 阇(上音)榆跢唎(上)(九) (Jaya-dhāri (9): 保持勝利者) 迦(上音)羅迦(上音)羅(十) (Kara kara (10): 做，做) 么羅么羅(十一) (Mara mara (11): 摧毀，摧毀) 者羅(上音)者羅(上)(十二) (Cara cara (12): 行動，行動) 器拏器拏(十三) (Kṛṇa kṛṇa (13): 做，做) 薩婆羯磨跋啰(上音)拏你迷(十四) (Sarva-karma-varaṇa-nime (14): 消除一切業障) 薄伽婆底(都你反)娑(上音)訶(上音)薩啰薄羯底(十五) (Bhagavati svāhā sarva-bhakṣati (15): 世尊，成就一切) 薩婆菩(上音)陀婆盧(輕呼)枳羝(十六) (Sarva-buddha-avalokite (16): 一切佛所觀照) 者芻(上音眼十七)輸(上 (cakṣu śu (17): 清凈的眼睛)
【English Translation】 English version Saha (3) (Svaha (3): An ending mantra, expressing auspiciousness or accomplishment)
If you perform this mudra (hand gesture) practice, all Avalokiteśvara Bodhisattvas will see it. Please invite Avalokiteśvara to be seated. After performing the ritual to create a protective boundary and completing the incense offering, then perform this mudra. Avalokiteśvara will be very pleased. Performing this mudra daily will bring great benefits and advantages.
Also, the second of the Thousand Transformation Mudra Mantra
The hand mudra is the same as the previous All Avalokiteśvara Heart Mudra, except for the foot posture. The four fingers below the index finger are crossed in reverse, pressing against each other inward. The left thumb is bent into the index finger, and the right thumb is stretched straight, inward but not bent. The two wrists are close together. The two feet form a 'T' shape, with the head of the right foot's 'T' facing the tail of the left foot's 'T'. Then the right foot stands straight, and the left knee is bent outward. Stick out the buttocks. The body bends to the left. Place the heart mudra in front of the right breast, but do not touch the breast. Have a smiling expression on the face. Turn the head to the right. Bathe in scented water on the fifteenth of each month, and enter a clean room. Then perform this mudra and recite the following great mantra. Even the sins of the four major offenses and five rebellious acts will all be eliminated.
The Thousand Transformation Dharani says:
Namo ratna-trayāya (1) (Namo ratna-trayāya (1): Homage to the Triple Gem) Namo ārya-avalokiteśvarāya (2) (Namo ārya-avalokiteśvarāya (2): Homage to the Noble Avalokiteśvara) Bodhisattvāya (3) (Bodhisattvāya (3): Homage to the Bodhisattva) Mahāsattvāya (4) (Mahāsattvāya (4): Homage to the Great Bodhisattva) Mahā-kāruṇikāya (5) (Mahā-kāruṇikāya (5): Homage to the Great Compassionate One) Tadyathā (6) (Tadyathā (6): Thus it is said) Jaye jaye (7) (Jaye jaye (7): Victory, victory) Jaya-vāhini (8) (Jaya-vāhini (8): Bringer of victory) Jaya-dhāri (9) (Jaya-dhāri (9): Holder of victory) Kara kara (10) (Kara kara (10): Do, do) Mara mara (11) (Mara mara (11): Destroy, destroy) Cara cara (12) (Cara cara (12): Move, move) Kṛṇa kṛṇa (13) (Kṛṇa kṛṇa (13): Make, make) Sarva-karma-varaṇa-nime (14) (Sarva-karma-varaṇa-nime (14): Remover of all karmic obstacles) Bhagavati svāhā sarva-bhakṣati (15) (Bhagavati svāhā sarva-bhakṣati (15): Blessed One, may all be accomplished) Sarva-buddha-avalokite (16) (Sarva-buddha-avalokite (16): Observed by all Buddhas) Cakṣu śu (17) (cakṣu śu (17): Pure eyes)
音)嚕怛啰(上音耳十八)揭啰(上音)拏(上音鼻十九)是訶(上音)皤(二十舌)迦夜(二十一身)末弩(二十二心)毗(上音)輸達你(二十三)素啰(上音)素啰(上音二十四)缽啰(上音)素啰(上音)缽啰(上音)素啰(上音二十五)薩婆菩(上音)陀阿(上音)地瑟恥(二合)羝莎訶(二十六)達么陀(去音)睹揭啰(上音)鞞莎訶(二十七)阿(上音)婆皤(二十八)娑(上音)皤婆皤(二十九)達摩皤(三十)菩陀(上音)尼曳(三十一)莎訶(三十二)
千轉經云。誦此咒已惡業銷滅。誦至七遍五逆罪滅。若滿千遍已罪無不滅。滿十萬遍面見觀音種種莊嚴者。七日之中初作法時。惟得食乳糜酥酪白餅粳米飯。不得食鹽醬菜。最後一日勿食。十五日夜空腹。佛前相續誦咒。無定限數。見像動搖。出聲唱言善哉善哉。放光明曜。復以真珠寶物安咒師頂上。即知成驗。面見觀音已。得滿一切善愿。又于睡眠中。夢見觀音種種莊嚴者。一切善事成就。一切惡業銷滅。直轉讀者亦得滅罪。欲東西行時。先咒手七遍以摩拭面所至之處無諸災橫。
若能清凈如法常誦不廢。得第一地。若有女人能誦持者。后成男子。更不重受如是女形。失作壇。安置供養備訖。然始誦咒。其壇四面各十六肘。四重作
【現代漢語翻譯】 現代漢語譯本 嚕怛啰（rū dá luō，意為忿怒）揭啰拏（jiē luō ná，意為抓住）是訶皤（shì hē pó，意為獅子吼）迦夜（jiā yè，意為身體）末弩（mò nǔ，意為人）毗輸達你（pí shū dá nǐ，意為特別清凈）素啰素啰（sū luō sū luō，意為天人）缽啰素啰缽啰素啰（bō luō sū luō bō luō sū luō，意為殊勝天人）薩婆菩陀阿地瑟恥（sà pó pú tuó ā dì sè chǐ，意為一切覺悟者加持）羝莎訶（dī suō hē，意為成就）。 達么陀睹揭啰鞞莎訶（dá me tuó dǔ jiē luō pí suō hē，意為正法解脫成就）。阿婆皤（ā pó pó，意為光明）娑皤婆皤（suō pó pó pó，意為普遍光明）達摩皤（dá mó pó，意為正法光明）菩陀尼曳（pú tuó ní yè，意為覺悟引導）莎訶（suō hē，意為成就）。
《千轉經》說：誦此咒后，惡業消滅。誦至七遍，五逆重罪也能滅除。如果誦滿一千遍，一切罪業無不滅除。誦滿十萬遍，就能親眼見到觀音菩薩種種莊嚴的形象。在七日之中，最初作法的時候，只能食用乳糜、酥酪、白餅、粳米飯，不得食用鹽、醬、菜。最後一日不要進食。在十五日的夜晚，空腹于佛前相續不斷地誦咒，沒有固定的數量限制。如果見到佛像動搖，就出聲唱言『善哉善哉』。如果佛像放出光明，再用真珠寶物安放在咒師的頭頂上，就知道已經應驗了。親眼見到觀音菩薩后，就能圓滿一切善愿。又如果在睡眠中，夢見觀音菩薩種種莊嚴的形象，一切善事都能成就，一切惡業都能消滅。直接讀誦此經也能滅罪。想要往東西方向去的時候，先用咒語加持手七遍，然後用手摩擦面部，所去之處就沒有各種災禍橫生。
如果能夠清凈如法地經常誦持而不間斷，就能證得第一地。如果有女人能夠誦持此咒，將來就能轉產生男子，不再重複承受女身。設定壇場，安置供養完畢后，然後開始誦咒。壇場的四面各長十六肘，要做四重。
【English Translation】 English version Rūtarā (Rū dá luō, meaning wrathful) Gēraṇa (jiē luō ná, meaning to seize) Sihepo (shì hē pó, meaning lion's roar) Kāyè (jiā yè, meaning body) Mònu (mò nǔ, meaning human) Píshūdanǐ (pí shū dá nǐ, meaning especially pure) Sūluō sūluō (sū luō sū luō, meaning Deva) Bōluō sūluō bōluō sūluō (bō luō sūluō bōluō sūluō, meaning supreme Deva) Sàpó Pútúo Ādìsèchǐ (sà pó pú tuó ā dì sè chǐ, meaning all enlightened ones bless) Dī Suōhē (dī suō hē, meaning accomplishment). Dámotuódǔ Gēluópí Suōhē (dá me tuó dǔ jiē luō pí suō hē, meaning Dharma liberation accomplishment). Āpópó (ā pó pó, meaning light) Suōpópópó (suō pó pó pó, meaning universal light) Dámópó (dá mó pó, meaning Dharma light) Pútúoníyè (pú tuó ní yè, meaning enlightenment guidance) Suōhē (suō hē, meaning accomplishment).
The 'Thousand Transformations Sutra' says: After reciting this mantra, evil karma is eliminated. Reciting it seven times can eliminate even the five heinous crimes. If you recite it a thousand times, all sins will be eliminated. If you recite it one hundred thousand times, you will be able to see the various solemn forms of Avalokiteśvara Bodhisattva. During these seven days, when initially performing the ritual, you can only eat milk porridge, ghee, white cakes, and japonica rice. You must not eat salt, soy sauce, or vegetables. Do not eat on the last day. On the night of the fifteenth day, recite the mantra continuously before the Buddha on an empty stomach, without a fixed number of recitations. If you see the Buddha image shaking, chant aloud 'Excellent, excellent'. If the Buddha image emits light, then place genuine jewels on top of the mantra master's head, and you will know that it has been verified. After seeing Avalokiteśvara Bodhisattva, you will be able to fulfill all good wishes. Also, if you dream of the various solemn forms of Avalokiteśvara Bodhisattva in your sleep, all good deeds will be accomplished, and all evil karma will be eliminated. Directly reading this sutra can also eliminate sins. When you want to go east or west, first bless your hands with the mantra seven times, and then rub your face with your hands, so that there will be no disasters wherever you go.
If you can purify yourself and regularly recite this mantra without interruption, you will attain the first Bhumi. If a woman can recite and uphold this mantra, she will be reborn as a man in the future and will not have to undergo the female form again. Set up an altar, arrange offerings completely, and then begin reciting the mantra. The altar should be sixteen cubits long on each of its four sides, and it should be made four layers high.
規。院相皆外白色內四色。各一重如似壁勢。即是八重也。合五方色。四面開門。東西南北相當。正中一重不須開門。大瓦罐八枚。甕子四枚。各滿盛水。插柏及柳枝。安水罐甕中。作白餅粳米飯乳酪酥蜜香果子等供養。然十六燈。四門外合插十六隻未經用箭。掛五彩線于箭上。取佉陀啰木(紫薑木是)四枚。二長五指。二長六指。釘壇四角。散種種時非時華于壇上。又取頗伽木(拘杞子小者是)一千八百枚。各長一尺。若一瓦缽若銅缽。和酥乳涂此木枝。咒一枝一遍即擲火中。無佉陀啰木時(赤棗木代亦得)須畫一白色觀音聖者像。隨力大小作。又先翻法雲。千劫聚集業障。一時誦唸悉皆滅盡。得千佛聚集善根。得背千劫流轉生老病死邊際。舍此身已。即見千轉輪聖王。恒持十善。若欲生諸佛凈土者。晝夜各三時誦二十一遍。滿三七日。如其所欲。即于夢中。或見佛金色形像及菩薩形像。此是先相。即知當生凈土。
又受持法。取突婆香(唐云茅香)並苗五斤。楮木一千個。長一尺。並酥總咒一千遍。臨欲燒之。以酥涂木莖及香上。各咒一遍燒之。預五月六月。取牛糞陰乾。突婆香水和作泥作場。身二肘圓作場。場上安種種華香。冬月無華。刻華安之。然熏陸香。咒師面向東坐誦滿一千遍。法成。未咒之時。
【現代漢語翻譯】 現代漢語譯本： 壇場的規制：外圍相接都是白色的，內部有四種顏色，各自一層，像墻壁一樣，總共是八層。合起來是五方的顏色。四面開門，東西南北相對。正中間的一層不需要開門。準備八個大瓦罐，四個甕子，都裝滿水，插入柏樹和柳樹枝。把水罐和甕放在壇場中。製作白色的餅、粳米飯、乳酪、酥油、蜂蜜、香和水果等供品。點燃十六盞燈。四個門外一共插十六支沒有用過的箭，箭上掛五彩線。取四塊佉陀啰木（紫薑木），兩塊長五指，兩塊長六指，釘在壇場的四個角上。在壇場上散播各種應時和非時的花。再取一千八百枚頗伽木（小枸杞子），每根長一尺。用瓦缽或銅缽，將酥油和乳酪塗抹在這些木枝上，唸咒一遍就投入火中燒掉。如果沒有佉陀啰木（也可以用赤棗木代替），需要畫一幅白色的觀音聖者像，大小隨能力而定。還要先念誦《法雲》，千劫積累的業障，一時誦唸全部滅盡，得到千佛聚集的善根，擺脫千劫流轉的生老病死。捨棄這個身體后，就能見到千轉輪聖王，永遠保持十善。如果想往生諸佛凈土，早中晚各念誦二十一遍，連續三七日（二十一天），就能如願。在夢中，或者見到佛的金色形像，或者見到菩薩的形像，這是先兆，就知道自己將要往生凈土。 另外，受持此法，取五斤突婆香（茅香）連根帶苗，一千根楮木，每根長一尺，和酥油一起總共唸咒一千遍。在將要焚燒時，用酥油塗抹木莖和香上，各念咒一遍后焚燒。提前在五月或六月，取牛糞陰乾，用突婆香水和成泥，製作場地。場地大小為自身二肘的圓形。在場地上安放各種花香。冬天沒有鮮花時，可以雕刻花朵代替。點燃熏陸香。咒師面向東坐，誦咒滿一千遍，法就成了。在沒有唸咒的時候。
【English Translation】 English version: The specifications for the mandala: The outer perimeter is entirely white, while the interior consists of four colors, each forming a layer resembling a wall, totaling eight layers. These colors represent the five directions. Doors are opened on all four sides, corresponding to the east, west, south, and north. The central layer does not require a door. Prepare eight large earthenware jars and four urns, all filled with water, and insert cypress and willow branches into them. Place the water jars and urns within the mandala. Prepare offerings such as white cakes, glutinous rice, yogurt, ghee, honey, fragrant fruits, and other items. Light sixteen lamps. Outside the four doors, insert a total of sixteen unused arrows, with five-colored threads hanging from them. Take four pieces of Khadira wood (purple ginger wood), two pieces five fingers in length and two pieces six fingers in length, and nail them to the four corners of the mandala. Scatter various seasonal and non-seasonal flowers on the mandala. Also, take one thousand eight hundred pieces of Phoga wood (small wolfberries), each one foot in length. Using an earthenware or copper bowl, mix ghee and yogurt and apply it to these wooden branches. Recite a mantra once for each branch and then throw it into the fire. If Khadira wood is unavailable (red jujube wood can also be used as a substitute), it is necessary to paint a white image of the Holy Avalokiteśvara (Guanyin), making it as large as one's ability allows. Furthermore, first recite the Dharma Cloud (Fa Yun). The accumulated karmic obstacles of thousands of kalpas (aeons) will be completely extinguished through recitation, and one will obtain the accumulated merit of thousands of Buddhas, escaping the cycle of birth, old age, sickness, and death that spans thousands of kalpas. Upon abandoning this body, one will immediately see the Thousand-Turning Wheel Holy King (Cakravartin), constantly upholding the ten virtues. If one desires to be reborn in the pure lands of the Buddhas, recite this twenty-one times each during the day, noon and night for three seven-day periods (21 days), one's wish will be fulfilled. In a dream, one may see the golden form of the Buddha or the form of a Bodhisattva. This is a preliminary sign, indicating that one will be reborn in a pure land. Furthermore, regarding the practice of upholding this Dharma, take five catties of Durva grass (fragrant thatch grass), including the roots and seedlings, and one thousand pieces of paper mulberry wood, each one foot in length, and recite a mantra a total of one thousand times along with ghee. When about to burn them, apply ghee to the stems of the wood and the grass, reciting a mantra once for each item before burning. In advance, during the fifth or sixth month, take cow dung and dry it in the shade. Mix it with Durva grass water to make mud and create a platform. The platform should be circular, measuring two cubits in diameter. Place various fragrant flowers on the platform. If there are no fresh flowers in winter, carved flowers can be used as substitutes. Light frankincense. The mantra master sits facing east and recites the mantra one thousand times to complete the practice. Before reciting the mantra.
用此咒水二十一遍或七遍。服之。咒水解污凈室。道場佛堂。灑身。咒柳枝打病。咒水治病並得。各二十一遍。若能一生日別三時。時別誦二十一遍。滅罪不可思議。通一切用。作是法者觀世音歡喜。
觀世音母身法印第三
兩大指堅。各捻二小指頭。兩手並豎相著。二頭指相捻。在二大指小指上。二無名指亦爾。二中指在上。頭少不相到。掌下相著。頭指來去咒曰。
唵(一)稅閉(二合)提(二)槃陀啰(二合)婆悉尼(三)折吒么俱吒(四)陀羅尼(五)莎訶(六)
是法印咒。若有人能日日作之。相續供養。以胡麻酥蜜和稻穀華。誦咒一遍一燒火中。如是乃至一千八遍。一百八遍咒燒亦得。如是日日作是法者。一切觀世音歡喜。又法孩兒啼哭。當以此咒。咒結咒索。系項即止。
觀世音母心印咒第四
合腕。二食指二中指二無名指。並屈頭相拄。與大節令平。二大指並豎相著。捻食指頭側。二小指豎頭相著。大指來去咒曰。
唵(一)摩訶室唎(二合)曳(二)莎訶(三)
是前二法印咒。名觀世音母法。若有人誦持。能除身中百億劫重罪。一切菩薩聞此咒者。皆得奢摩他。由此因緣得成佛位。故名菩薩母咒。有能受持者。不久當蒙諸佛授記。一切觀世音
【現代漢語翻譯】 現代漢語譯本： 用此咒語加持過的水，唸誦二十一遍或七遍后服用。用咒水來清潔被污染的房間，道場或佛堂。用咒水灑在身上。用念過咒語的柳枝抽打病人。用咒水來治療疾病，以上每項都念誦二十一遍。如果有人能夠每天分三個時段，每個時段唸誦二十一遍，那麼消除的罪業將不可思議，並且可以通用於一切用途。做這個方法，觀世音（Avalokiteśvara，菩薩名，意為觀世間聲音的菩薩）會感到歡喜。
觀世音母身法印第三
兩大拇指彎曲，各自捏住第二根小指的指頭。兩手並排豎立互相靠著。兩個食指互相捏在一起，放在兩個大拇指和小指上。兩個無名指也同樣。兩個中指在上面，指尖稍微不接觸。掌心下方互相靠著。食指來回移動，唸誦咒語說：
唵(om)(種子字，表示皈依) 稅閉(śuì bì)(梵文音譯) 提(dì)(梵文音譯) 槃陀啰(pántuóluó)(梵文音譯) 婆悉尼(pó xī ní)(梵文音譯) 折吒么俱吒(zhé zhà me jù chà)(梵文音譯) 陀羅尼(tuóluóní)(總持，概括一切法) 莎訶(suō hē)(圓滿)
這個是法印和咒語。如果有人能夠每天做這個，持續不斷地供養，用胡麻、酥油、蜂蜜和稻穀花混合，每唸誦一遍咒語就燒一次，放入火中。像這樣乃至唸誦一千八遍，或者一百零八遍咒語后燒也可以。像這樣每天做這個方法的人，一切觀世音（Avalokiteśvara）都會感到歡喜。另外，如果小孩啼哭，應當用這個咒語，唸誦后打結成繩索，繫在脖子上就能停止啼哭。
觀世音母心印咒第四
雙手合腕。兩個食指、兩個中指、兩個無名指，都彎曲指頭互相抵住，與大關節持平。兩個大拇指並排豎立互相靠著，捏住食指的指頭側面。兩個小指豎立指頭互相靠著。大拇指來回移動，唸誦咒語說：
唵(om)(種子字，表示皈依) 摩訶室唎(mó hē shì lī)(梵文音譯，偉大的吉祥) 曳(yè)(梵文音譯) 莎訶(suō hē)(圓滿)
前面兩個法印和咒語，名為觀世音母法。如果有人誦持，能夠消除身上百億劫的深重罪業。一切菩薩聽到這個咒語，都能得到奢摩他（śamatha，止，禪定）。由此因緣能夠成就佛位。所以名為菩薩母咒。有能夠受持的人，不久將會得到諸佛的授記。一切觀世音（Avalokiteśvara）
【English Translation】 English version: Use this mantra-infused water, reciting it twenty-one or seven times before drinking it. Use the mantra water to cleanse defiled rooms, practice places, or Buddha halls. Sprinkle the mantra water on the body. Use a willow branch enchanted with the mantra to strike away illness. Use the mantra water to cure diseases, each done with twenty-one recitations. If one can, three times a day, each time reciting twenty-one times, the eradication of sins will be inconceivable, and it can be applied to all purposes. By performing this method, Avalokiteśvara (the Bodhisattva who observes the sounds of the world) will be pleased.
The Third Mudra of Avalokiteśvara's Mother Form
Both thumbs are bent, each pinching the tip of the second little finger. Both hands are held upright side by side, touching each other. Both index fingers are pinched together, placed on the two thumbs and little fingers. The two ring fingers are also the same. The two middle fingers are on top, with the tips slightly not touching. The lower parts of the palms touch each other. Move the index fingers back and forth, reciting the mantra:
Om (seed syllable representing refuge) Śuì bì (transliteration of Sanskrit) Dì (transliteration of Sanskrit) Pántuóluó (transliteration of Sanskrit) Pó xī ní (transliteration of Sanskrit) Zhé zhà me jù chà (transliteration of Sanskrit) Tuóluóní (Dharani, encompassing all dharmas) Suō hē (completion)
This is the mudra and mantra. If someone can do this daily, continuously making offerings, mixing sesame, ghee, honey, and rice flowers, burning it in the fire with each recitation of the mantra. Like this, even up to reciting one thousand and eight times, or burning after reciting one hundred and eight times is also acceptable. Those who perform this method daily, all Avalokiteśvaras (Avalokiteśvara) will be pleased. Furthermore, if a child is crying, one should use this mantra, reciting it and tying it into a knot, fastening it around the neck to stop the crying.
The Fourth Heart Mudra Mantra of Avalokiteśvara's Mother
Join the wrists. Both index fingers, both middle fingers, and both ring fingers, all bend their tips to touch each other, level with the large joints. Both thumbs are held upright side by side, touching each other, pinching the sides of the index finger tips. Both little fingers are held upright with their tips touching each other. Move the thumbs back and forth, reciting the mantra:
Om (seed syllable representing refuge) Mó hē shì lī (transliteration of Sanskrit, great auspiciousness) Yè (transliteration of Sanskrit) Suō hē (completion)
The preceding two mudras and mantras are called the Dharma of Avalokiteśvara's Mother. If someone recites and upholds them, they can eliminate hundreds of billions of kalpas of heavy sins from their body. All Bodhisattvas who hear this mantra can attain Śamatha (calm abiding, meditation). Through this cause and condition, they can achieve Buddhahood. Therefore, it is called the Mother Mantra of Bodhisattvas. Those who can receive and uphold it will soon receive predictions from all Buddhas. All Avalokiteśvaras (Avalokiteśvara)
菩薩。由此咒印得奢摩他記。
持一切觀世音菩薩三昧印咒第五
兩腕合。二大指二小指。直豎頭合。余指不相著。直豎(但開二大指小指頭不相到是名十一面印是大三昧印頭指來去)咒用十一面大咒。
作是法者。能除一切王賊水火刀毒等難。皆無怖畏。是觀世音威神力故。欲請諸菩薩等法。先須作三昧印。即得一切菩薩歡喜。
觀世音菩薩隨心印咒第六
二手中指無名小三指。向外相叉。合掌右壓左。指頭總博掌背。並豎二食指相著。大指亦然。各博食指。大指來去。歸命與前十一面等歸命法同咒曰。
跢侄他(一)唵(二)多(去)唎多(去音)唎(三)咄多(去音)唎(四)咄唎(五)莎訶(六)
是法印咒。若人慾得聰明。取一黃牛置清凈所。令一童男子持八戒齋。構取牛乳。經於三日。所構得乳。日日還與其牛飲之。從第四日至第七日。構得乳者。即用作酪。以酪作酥。日月蝕時。香湯灑浴。著新凈衣。而作四肘五彩水壇。其壇無門。其壇東面置蓮華座。座上安置雞都摩致。南面置都邏羅華座。北面置俱嚕屈羅華座。中央置隨心觀世音華座。十六盞燈八盤飲食。燒香散華而供養已。取前件酥。盛一新凈赤銅器中。咒師此日不食。三度灑浴。唸佛。不得余想。
【現代漢語翻譯】 現代漢語譯本：菩薩。通過這個咒印，可以獲得奢摩他（止觀）的證悟。
持一切觀世音菩薩三昧印咒 第五
兩手手腕合併。兩個大拇指和兩個小指，筆直豎起指尖相合。其餘手指不互相接觸，筆直豎起（只是分開兩個大拇指和小指的指尖，不使它們相觸碰，這叫做十一面印，是大的三昧印，拇指來回移動）。咒語使用十一面大咒。
修習這個法的人，能夠消除一切國王、盜賊、水災、火災、刀兵、毒藥等災難，都沒有恐懼。這是觀世音菩薩的威神力量的緣故。想要迎請諸位菩薩等，首先必須結三昧印，就能得到一切菩薩的歡喜。
觀世音菩薩隨心印咒 第六
兩手中指、無名指、小指這三指，向外交叉，合掌時右手壓在左手上。指頭全部貼在掌背上。並排豎起兩個食指使它們相接觸。大拇指也是這樣，各自貼在食指上。大拇指來回移動。歸命的方式與前面的十一面等歸命法相同。咒語是：
跢侄他(tā zhí tuō)（一）唵(ōng)（二）多(duō)唎(lì)多(duō)唎(lì)（三）咄(dū)多(duō)唎(lì)（四）咄(dū)唎(lì)（五）莎訶(suō hē)（六）
這個法印和咒語，如果有人想要變得聰明，就找一頭黃牛安置在清凈的地方，讓一個童男持守八戒齋。擠取牛乳，經過三天。所擠得的牛乳，每天還給那頭牛喝。從第四天到第七天，擠得的牛乳，就用來製作酪。用酪製作酥。在日蝕或月蝕的時候，用香湯沐浴，穿上新的乾淨衣服，然後製作一個四肘大小的五彩水壇。這個壇沒有門。在壇的東面放置蓮花座，座上安置雞都摩致(Kītumati)。南面放置都邏羅(Turara)花座。北面放置俱嚕屈羅(Kurukulla)花座。中央放置隨心觀世音(Cintamanicakra)花座。放置十六盞燈和八盤飲食。焚香散花來供養之後，取出前面準備好的酥，盛放在一個新的乾淨的赤銅器中。咒師在這一天不吃飯，三次沐浴，唸佛，不得有其他的想法。
【English Translation】 English version: Bodhisattva. By this mantra and mudra, one obtains the Samatha (calm abiding) realization.
The Fifth Mudra and Mantra for Holding All Avalokiteśvara Bodhisattva Samadhi
Join both wrists together. The two thumbs and two little fingers, erect straight and their tips joined. The remaining fingers do not touch each other, erect straight (just separate the tips of the two thumbs and little fingers, not allowing them to touch, this is called the Eleven-Faced Mudra, it is the great Samadhi mudra, the thumbs move back and forth). The mantra uses the great Eleven-Faced mantra.
One who practices this method can eliminate all calamities such as kings, thieves, floods, fires, swords, poisons, etc., and will have no fear. This is due to the majestic spiritual power of Avalokiteśvara. If you wish to invite all the Bodhisattvas, you must first make the Samadhi mudra, and then you will obtain the joy of all the Bodhisattvas.
The Sixth Cintamanicakra Avalokiteśvara Bodhisattva's Heart Mudra and Mantra
The middle, ring, and little fingers of both hands are crossed outwards, palms joined with the right hand pressing on the left. All the fingertips are pressed against the back of the palms. The two index fingers are erected side by side, touching each other. The thumbs are also like this, each pressed against the index finger. The thumbs move back and forth. The way of taking refuge is the same as the previous Eleven-Faced refuge method. The mantra is:
Tadyatha (1) Om (2) Tare Tare (3) Tuttare (4) Ture (5) Svaha (6)
This is the Dharma mudra and mantra. If someone wants to become intelligent, find a yellow cow and place it in a clean place, and have a young boy observe the eight precepts. Obtain milk from the cow for three days. The milk obtained should be given back to the cow to drink each day. From the fourth to the seventh day, the milk obtained should be used to make yogurt. Use the yogurt to make ghee. During a solar or lunar eclipse, bathe with fragrant water, wear new and clean clothes, and make a four-cubit five-colored water altar. This altar has no door. Place a lotus seat on the east side of the altar, and place Kītumati on the seat. Place a Turara flower seat on the south side. Place a Kurukulla flower seat on the north side. Place a Cintamanicakra Avalokiteśvara flower seat in the center. Place sixteen lamps and eight plates of food. After burning incense and scattering flowers for offerings, take the previously prepared ghee and place it in a new and clean red copper vessel. The mantra master should not eat on this day, bathe three times, recite the Buddha's name, and not have any other thoughts.
將其酥碗置壇中心。令其作酥小兒。在外看于日月。勿令小兒見壇內事。咒師不得見於日月。若見日月一不得驗。若日月漸生來。至心作多唎心印。把其酥碗。數數咒酥。其酥碗中三種相現。謂𣊵煙火。若但𣊵。服酥之人一日誦得七百偈經。若出煙者。服酥之人一日誦得七百偈經。若出火者。服酥之人及與他服。即大聰明。一日誦得一千偈經。若其如常。亦能強記。其酥一兩二兩三四五兩。任意皆得。
又有隨心觀世音印第七(不見別號亦無別咒)
二手十指皆豎頭合。掌內少空。兩腕相著。正當心上(此印共供養一切印法同)。
隨心觀世音祈一切愿印第八
左手大指屈而向掌。又屈頭指頭。離大指頭四五分許。中指以下三指。總申相博。以印橫側著心上。指頭向右。咒用前咒。是一法印。欲求愿時。先作縱廣四肘水壇。懸諸幡蓋種種莊嚴。于其壇中著隨心像。當其像前列著四碗。其四碗中各盛一味。謂盛石蜜沙糖乳蜜。如其次第各盛供養。散種種華燒沉水香。供養像已。對像至心發露懺悔。隨其所愿仰祈請竟。像前作印。以袈裟覆。或用凈巾。覆其印已。至心誦咒滿八百遍。更莫余緣。誦此咒竟。隨心所愿悉得稱意。隨事大小。一日乃至七日作法。日日三時。晨朝日中及黃昏時。依前作
【現代漢語翻譯】 現代漢語譯本 將酥油碗放置在壇的中心。讓其製作酥油小兒（用酥油製作的小孩）。（讓小兒）在外面觀看日月，不要讓小兒看見壇內的事務。咒師也不得看見日月，如果看見日月，則一切都不靈驗。如果日月漸漸顯現出來，就至誠地結多唎心印（一種手印），拿著酥油碗，多次唸咒加持酥油。酥油碗中會出現三種景象：煙、火。如果只有煙，服用酥油的人一天能誦讀七百偈經。如果出現煙，服用酥油的人一天能誦讀七百偈經。如果出現火，服用酥油的人自己服用或給他人服用，就會變得非常聰明，一天能誦讀一千偈經。如果一切如常，也能增強記憶力。酥油的量可以是一兩、二兩、三兩、四兩、五兩，隨意都可以。 又有隨心觀世音印第七（不見別號，也沒有別的咒語） 二手十指都豎立，指頭合攏，掌心內稍微空虛，兩手腕相互靠著，正對著心口（此印與供養一切印法相同）。 隨心觀世音祈一切愿印第八 左手大拇指彎曲朝向掌心，又彎曲食指的指頭，離開大拇指頭四五分左右，中指以下的三指，全部伸直相互靠著，用印的橫側面貼著心口，指頭朝向右邊。咒語用前面的咒語。這是一個法印。想要祈求願望時，先製作縱橫四肘的水壇，懸掛各種幡蓋，種種莊嚴。在壇中放置隨心觀世音像。在佛像前排列四個碗，四個碗中各自盛放一種食物，分別是石蜜（一種蜂蜜）、砂糖、乳蜜（牛奶和蜂蜜）、蜂蜜。按照順序各自盛放供養。散種種鮮花，燒沉水香。供養佛像完畢后，對著佛像至誠地發露懺悔。隨著自己所希望的願望仰頭祈請完畢。在佛像前結印，用袈裟覆蓋，或者用乾淨的布巾，覆蓋印。至誠地念誦咒語滿八百遍，不要再想其他的事情。唸誦此咒完畢后，隨著心中所希望的願望，全部都能如意。隨著事情的大小，一天乃至七天作法。每天三個時辰，早晨、日中以及黃昏時，按照前面的方法做。
【English Translation】 English version Place the ghee bowl in the center of the altar. Have someone make a ghee child (a child made of ghee). (Let the child) watch the sun and moon outside, and do not let the child see the affairs inside the altar. The mantra master must also not see the sun and moon; if he sees the sun and moon, then everything will be ineffective. If the sun and moon gradually appear, then sincerely form the 'Tari Heart Seal' (a mudra), hold the ghee bowl, and repeatedly chant mantras to bless the ghee. Three signs will appear in the ghee bowl: smoke, fire. If there is only smoke, the person who takes the ghee will be able to recite seven hundred verses of scripture in one day. If smoke appears, the person who takes the ghee will be able to recite seven hundred verses of scripture in one day. If fire appears, the person who takes the ghee, whether they take it themselves or give it to others, will become very intelligent and be able to recite one thousand verses of scripture in one day. If everything is as usual, it can also enhance memory. The amount of ghee can be one ounce, two ounces, three ounces, four ounces, five ounces, as desired. There is also the Seventh 'As-You-Wish Avalokiteshvara Seal' (no other name is seen, nor is there another mantra) Both hands have all ten fingers upright and joined at the tips, with a slight hollow inside the palms, and the two wrists touching each other, directly in front of the heart (this seal is the same as the method for offering all seals). The Eighth 'As-You-Wish Avalokiteshvara All-Wish-Fulfilling Seal' The left thumb is bent towards the palm, and the tip of the index finger is also bent, leaving a gap of about four or five tenths of an inch from the tip of the thumb. The three fingers from the middle finger downwards are all extended straight and touching each other. Place the side of the seal horizontally against the heart, with the fingertips pointing to the right. Use the previous mantra for the incantation. This is a Dharma seal. When you want to pray for wishes, first make a water altar four cubits in length and width, hang various banners and canopies, and decorate it in various ways. Place an 'As-You-Wish Avalokiteshvara' image in the center of the altar. Place four bowls in front of the image, each containing a different flavor: rock honey (a type of honey), granulated sugar, milk honey (milk and honey), and honey. Place them in order and offer them. Scatter various flowers and burn aloeswood incense. After offering to the image, sincerely confess and repent before the image. After praying for your desired wishes, form the seal in front of the image, and cover it with a kasaya (monk's robe), or use a clean cloth to cover the seal. Sincerely recite the mantra eight hundred times, and do not think of anything else. After reciting this mantra, all your desired wishes will be fulfilled. Depending on the size of the matter, perform the ritual for one to seven days. Three times a day, in the morning, at noon, and at dusk, follow the previous method.
法必果所愿。除不至心。
十二臂觀世音菩薩身印咒第九
左右無名指。各列在中指背上。豎二中指頭相著。合豎二小指二大指並著。屈二食指頭相拄。各壓大指頭。其食指齊第二節令平。食指來去咒曰。
唵(一)摩訶稅(去音)羝(二)莎訶(三)
是法印咒。取牛糞牛尿酥乳酪等各一大兩。總共和攪。香湯灑浴著新凈衣。正面向東。並足蹲坐。即咒前藥一百八遍。六月一服一年再服自身無病治病大吉。
觀世音菩薩不空罥索身印咒第十
準前觀世音母身印。上唯改開二中指。去一寸許。二頭指無名指少舉。勿與大指相著。頭指無名指間。開容一中指地。頭指來去咒曰。
跢侄他(一)唵(二)濕閉(二合)多夜(三)濕閉(二合)多菩阇(去音)夜(四)㖶(去音)醯㖶醯(五)缽啰么(六)輸馱薩埵(七)摩訶迦嚧膩迦(八)莎訶(九)
是法印咒。通種種用皆有大力。亦能降伏一切惡鬼神。療一切病。一切賊難皆不能害。若被枷鎖。取施輸末羅指。作印咒已。涂枷鎖上。更至心咒即得解脫。
觀世音菩薩不空罥索口法印第十一
以左右小指。內只直豎。右無名指。㧙左無名指中指背。向頭指中指岐間入。左無名指。從右中指無名指間出之。
即入食指中指岐間入。二中指直豎頭相拄。屈二食指。各鉤無名指頭。並二大指。直豎頭相拄。與小指離半寸許。同誦前咒。
觀世音菩薩不空罥索牙法印第十二
準前口印。唯改少屈二中指頭。各壓二大指頭。二小指出外右壓左。總握無名指背。咒用前咒。
是一法印。能除一切水火風賊刀及王難。夜叉羅剎一切鬼神毒龍毒蛇繫縛等難。若人日日常作供養。得觀世音及諸菩薩等皆生歡喜。命終得生阿彌陀佛國。又復十方凈土隨意往生。
若欲止風。先以此咒咒灰一百八遍。小片絹裹。將隨身去。若風來者。以右手取灰。向風打散。次以右余指作拳。頭指直豎。向風數數誦咒瞋喝即斷。
觀世音菩薩不空罥索心中心咒第十三
咒曰。
唵(一)唎悉底哩(二合)盧迦(去耶反)毗社夜(二)阿謨伽波舍(三)摩訶鳩嚧馱(四)啰阇夜(五)唎陀(去音)夜(六)阿波啰(上音)提阿跢(七)嗚𤙖嗚𤙖(八)㧊㧊(九)
是一法咒。能滅罪障。懺悔治病。大有神驗。具如不空罥索經說。
畫觀世音菩薩像法
一切觀世音菩薩像。通身白色。結加趺坐百寶莊嚴蓮華座上。頭戴七寶莊嚴華冠。而有重光。其華冠中有立化佛。其華冠後作簸箕光。其光之內總作
【現代漢語翻譯】 現代漢語譯本 即，將右手食指和中指併攏，插入（左手）食指和中指之間的縫隙。兩手中指筆直豎立，指尖相抵。彎曲兩個食指，各自鉤住無名指的指頭，並將兩個大拇指筆直豎立，指尖相抵，與小指之間相隔約半寸的距離。一同誦唸之前的咒語。
觀世音菩薩不空罥索牙法印第十二
按照之前的口印手勢。只是略微改變，將兩手中指的指頭稍微彎曲，各自壓住兩個大拇指的指頭。兩個小指向外伸出，右手壓在左手上，總共握住無名指的背部。咒語使用之前的咒語。
這一個法印，能夠消除一切水、火、風、盜賊、刀兵以及王難，夜叉（Yaksha，一種鬼神）、羅剎（Rakshasa，一種惡鬼）一切鬼神、毒龍、毒蛇的束縛等災難。如果有人每天都做供養，就能得到觀世音（Avalokiteśvara）及諸位菩薩等的歡喜，命終之後能夠往生阿彌陀佛（Amitābha）國。而且還可以隨意往生十方凈土。
如果想要止息風，先用這個咒語唸誦灰燼一百零八遍，用小塊絹布包裹起來，隨身攜帶。如果風來了，用右手取灰，向風中打散。然後用右手其餘的手指握拳，食指筆直豎立，向著風多次誦唸咒語並大聲呵斥，風就會停止。
觀世音菩薩不空罥索心中心咒第十三
咒語如下：
唵(om)(一) 唎悉底哩(listri)(二合) 盧迦(loka)(去耶反) 毗社夜(visaya)(二) 阿謨伽波舍(amoghapasa)(三) 摩訶鳩嚧馱(mahakrodha)(四) 啰阇夜(rajaya)(五) 唎陀(hrdaya)(去音)夜(六) 阿波啰(aparā)(上音)提阿跢(tita)(七) 嗚𤙖嗚𤙖(hūm hūm)(八) 㧊㧊(phat phat)(九)
這一個法咒，能夠滅除罪障，懺悔罪業，治療疾病，具有很大的神驗。詳細情況如《不空罥索經》所說。
繪製觀世音菩薩像的方法
所有觀世音菩薩的畫像，通身白色，結跏趺坐在百寶莊嚴的蓮花座上。頭戴七寶莊嚴的華冠，並且有重重光芒。華冠中有一尊站立的化佛。華冠後面畫成簸箕狀的光芒，光芒之內總共畫上...
【English Translation】 English version That is, insert the right index and middle fingers into the space between the (left hand's) index and middle fingers. Keep both middle fingers straight and upright, with their tips touching. Bend both index fingers, each hooking the tip of the ring finger, and keep both thumbs straight and upright, with their tips touching, about half an inch away from the little fingers. Recite the previous mantra together.
Avalokiteśvara Bodhisattva's Amoghapāśa Tooth Mudra, Twelfth
Follow the previous mouth mudra. Only slightly change it by bending the tips of both middle fingers slightly, each pressing down on the tip of the thumb. Extend both little fingers outward, with the right hand pressing on the left. Grasp the back of the ring fingers in total. Use the previous mantra for the incantation.
This one mudra can eliminate all disasters of water, fire, wind, thieves, weapons, and royal troubles, Yaksha (Yaksha, a type of spirit), Rakshasa (Rakshasa, a type of demon), all ghosts and spirits, poisonous dragons, poisonous snakes, and the difficulties of being bound, etc. If a person makes offerings daily, they will gain the joy of Avalokiteśvara (Avalokiteśvara) and all the Bodhisattvas, and after death, they will be reborn in the land of Amitābha (Amitābha) Buddha. Moreover, they can be reborn in any of the pure lands of the ten directions at will.
If you want to stop the wind, first chant this mantra over ashes one hundred and eight times, wrap them in a small piece of silk cloth, and carry it with you. If the wind comes, take the ashes with your right hand and scatter them into the wind. Then, make a fist with the remaining fingers of your right hand, keep the index finger straight and upright, and repeatedly chant the mantra towards the wind and shout loudly, and the wind will stop.
Avalokiteśvara Bodhisattva's Amoghapāśa Heart-Center Mantra, Thirteenth
The mantra is as follows:
唵(om)(one) 唎悉底哩(listri)(two combined) 盧迦(loka)(going-away tone) 毗社夜(visaya)(two) 阿謨伽波舍(amoghapasa)(three) 摩訶鳩嚧馱(mahakrodha)(four) 啰阇夜(rajaya)(five) 唎陀(hrdaya)(going-away tone)夜(six) 阿波啰(aparā)(rising tone)提阿跢(tita)(seven) 嗚𤙖嗚𤙖(hūm hūm)(eight) 㧊㧊(phat phat)(nine)
This one mantra can eliminate karmic obstacles, repent for sins, and cure diseases, possessing great miraculous power. Details are as described in the Amoghapāśa Sutra.
Method for Drawing the Image of Avalokiteśvara Bodhisattva
All images of Avalokiteśvara Bodhisattva should have a white body, seated in the lotus position on a lotus seat adorned with hundreds of treasures. The head wears a jeweled crown adorned with seven treasures, and there is a double halo. Within the crown, there is a standing transformation Buddha. Behind the crown, draw a winnowing fan-shaped halo, and within the halo, draw...
赤色。其像背倚七寶繡機。其像左手屈臂當心。又屈中指向上直豎。右手屈臂。向左手上。屈頭指與大指相捻。而拄左手中指之上。其像頸有寶珠瓔珞。左右臂腕各有寶釧。又以寶花莊白褻絡膊。身著花莊白褻之裙。其裙腰作青色赤裹。又以寶[絕-巴+日]系其腰上。其像左右廂各有一菩薩。以為侍者。其二菩薩。通身黃色俱頭戴華冠。右廂菩薩。右手屈臂而把白拂。左手屈臂而把蓮華。左廂菩薩。右手屈臂把雜寶華一枝。左臂屈豎手把白拂。悉著朝霞。縵𦜮之上。華莊白褻絞于髀上。而各立於蓮華座上。其像侍者后左右廂。各有三菩薩。以次上下側身。各面向像瞻仰而坐。助觀世音。神通自在救護眾生。其像左廂上一菩薩。通身黃色頭上有少黃色。以寶莊華。緣于髻上。青色圓光。耳有白環。而申右手當右膝上。皆展五指。垂掌向下。左手當心而把蓮華。以白華褻絡其膊上。兩臂腕上而著寶釧。又以朝霞縵𦜮。而坐青蓮華上。次下菩薩。通身黃色頭戴華鬘作赤圓光耳有白環。乳房高大。以輕白華褻。橫縵乳上。右手背在髀上。屈著。豎手向上。五指俱散。左手覆在左髀膝間。臂腕有釧。著朝霞裙坐紅蓮華上。次下菩薩。通身白色。面上眉間而有天眼。其頭髮髻如似赤色。頭無華鬘。作青圓光。耳上無環。而有四臂
【現代漢語翻譯】 現代漢語譯本： 赤色尊像。其尊像的背部倚靠著七寶繡機。尊像的左手彎曲手臂放在胸前。又彎曲中指向上直立。右手彎曲手臂，放在左手上。彎曲食指與大拇指相捻，並拄在左手中指之上。尊像的頸部有寶珠瓔珞，左右手臂手腕各有寶釧。又用寶花裝飾的白色褻絡裝飾肩膀，身穿花紋裝飾的白色褻裙。裙腰做成青色赤裹，又用寶[絕-巴+日]繫在腰上。尊像左右兩旁各有一位菩薩作為侍者。這兩位菩薩通身黃色，都頭戴華麗的寶冠。右邊的菩薩，右手彎曲手臂拿著白拂，左手彎曲手臂拿著蓮花。左邊的菩薩，右手彎曲手臂拿著一枝雜寶華，左臂彎曲豎起，手拿白拂。都穿著朝霞色的縵𦜮，華麗的白色褻衣纏繞在大腿上，各自站立在蓮花座上。尊像侍者後方的左右兩旁，各有三位菩薩，依次上下側身，各自面向尊像瞻仰而坐，協助觀世音（Avalokiteśvara，觀照世間聲音的菩薩）以神通自在救護眾生。尊像左邊的上方菩薩，通身黃色，頭上略有黃色，用寶莊華裝飾髮髻，有青色圓光，耳朵上有白環，伸出右手放在右膝上，五指全部展開，手掌向下。左手放在胸前拿著蓮花，用白色華褻裝飾肩膀，兩臂手腕上戴著寶釧，又穿著朝霞色的縵𦜮，坐在青蓮花上。其次下方的菩薩，通身黃色，頭戴華鬘，有紅色圓光，耳朵上有白環，**高大。用輕薄的白色華褻，橫向纏繞在乳房上，右手背在腿上，彎曲著，豎起手向上，五指全部散開。左手覆蓋在左腿膝蓋間，手臂手腕有釧，穿著朝霞色的裙子，坐在紅蓮花上。其次下方的菩薩，通身白色，面部眉間有天眼，頭髮髮髻像是赤色，頭上沒有華鬘，有青色圓光，耳朵上沒有環，而有四臂。
【English Translation】 English version: The image is red in color, with its back leaning against a seven-jeweled embroidered loom. The image's left hand is bent at the elbow and held near the heart, with the middle finger bent upwards and pointing straight. The right hand is bent at the elbow and placed on the left hand, with the index finger and thumb pinched together, resting on the middle finger of the left hand. The image's neck has a jeweled necklace, and both the left and right wrists have jeweled bracelets. The shoulders are adorned with a white 'xie luo' (褻絡, a type of garment) decorated with jeweled flowers, and the body is wearing a white 'xie' (褻, a type of undergarment) skirt decorated with flowers. The skirt's waist is made with a blue and red wrapping, and a jeweled '[絕-巴+日]' (an obscure term, possibly a type of belt) is tied around the waist. On each side of the image, there is a Bodhisattva (菩薩, enlightened being) as an attendant. Both Bodhisattvas are entirely yellow and wear ornate crowns. The Bodhisattva on the right has their right arm bent, holding a white whisk, and their left arm bent, holding a lotus flower. The Bodhisattva on the left has their right arm bent, holding a branch of assorted jeweled flowers, and their left arm bent and raised, holding a white whisk. They are all wearing 'zhaoxia' (朝霞, morning glow colored) 'man𦜮' (縵𦜮, a type of veil or cloth), with ornate white 'xie' (褻, a type of undergarment) wrapped around their thighs, and each stands on a lotus pedestal. Behind the attendants on both the left and right sides of the image, there are three Bodhisattvas each, positioned one above the other, leaning sideways, each facing the image in reverence and seated, assisting Avalokiteśvara (觀世音, the Bodhisattva who perceives the sounds of the world) in saving sentient beings with their supernatural powers and freedom. The upper Bodhisattva on the left side of the image is entirely yellow, with a slight yellow hue on their head, adorned with jeweled flowers on their hair knot, a blue halo, and white rings on their ears. They extend their right hand, placing it on their right knee, with all five fingers spread and the palm facing downwards. Their left hand is held near the heart, holding a lotus flower, with a white 'hua xie' (華褻, ornate undergarment) draped over their shoulders, jeweled bracelets on both wrists, and wearing a 'zhaoxia' (朝霞, morning glow colored) 'man𦜮' (縵𦜮, a type of veil or cloth), seated on a blue lotus flower. The next Bodhisattva below is entirely yellow, wearing a flower garland on their head, with a red halo, and white rings on their ears, and is **tall. They have a light white 'hua xie' (華褻, ornate undergarment) draped horizontally across their chest, their right hand resting on their thigh, bent, with the hand raised upwards, all five fingers spread. Their left hand is placed on their left thigh between the knees, with bracelets on their wrists, wearing a 'zhaoxia' (朝霞, morning glow colored) skirt, seated on a red lotus flower. The next Bodhisattva below is entirely white, with a divine eye between their eyebrows, their hair knot appearing reddish, without a flower garland on their head, with a blue halo, no rings on their ears, and four arms.
右邊一臂。屈肘向後腋間出舉向頭。以其手指拄著髮鬢。一手屈臂。拄右膝上。把黃色數珠珠有三七。左一臂屈肘向後。腋間出手。向上至於肩上。手指如拳。一臂拄著髀膝間。覆手把經匣。以淺綠紗絡其膊上。以朝霞裙交其腳脛。而坐紫色蓮華座上。右廂三菩薩。次上一菩薩。通身白色頭戴華鬘。作青圓光。耳有白環乳房高大。以白華褻橫縵乳上。左手屈臂在左髀上。而把蓮華。右手按髀上。仰把一物。狀似果子。亦如似華。盛在掌中。班斑然作。臂腕有釧。著朝霞裙。帖膝坐于紫蓮華上。次下菩薩。通身黃色頭戴赤色華鬘。作赤圓光。耳有白環。左手屈臂在左髀上。把于蓮華。右手在右髀上。仰掌散指如峻顯之。臂腕有釧。以素白褻絡其膊上。著朝霞裙。交腳而坐紅蓮華上。次下菩薩。通身黃色頭有花鬘。仰面向上看視其像。耳有白環作青圓光。而有四臂。乳房高大。以白寶褺橫縵乳上。二手合掌。又一左手屈臂在左髀上。而把蓮花。其華紫色。其華莖狀如箭干形。而作黃色。華頭向上。右一臂屈向後。腋間出手。向上至於肩前。而把數珠。珠有三七。而著赤色菊華褺裙。交腳而坐青蓮華上。其菩薩等並是觀世音菩薩眷屬。于其像上。近光左右。各有二軀須陀會天。右廂天者。作乾闥婆音樂供養。左廂天者。以散
【現代漢語翻譯】 現代漢語譯本 右邊一隻手臂彎曲手肘向後，從腋下伸出舉向頭部，用手指拄著髮鬢。另一隻手彎曲手臂，拄在右膝上，拿著一串黃色念珠，共有二十一顆（三七）。左邊一隻手臂彎曲手肘向後，從腋下伸出，向上至於肩上，手指握拳。另一隻手臂拄著大腿和膝蓋之間，手掌向下拿著經匣，用淺綠色紗覆蓋在手臂上，穿著朝霞色的裙子交疊在小腿上，坐在紫色的蓮花座上。 右邊有三位菩薩。最上面的一位菩薩，全身白色，頭戴華麗的花鬘（花環），有青色的圓形光環，耳朵上有白色的耳環，身材高大，用白色的寶巾斜披在胸前。左手彎曲手臂放在左大腿上，拿著蓮花。右手按在大腿上，手掌向上拿著一件東西，形狀像果子，也像花，盛在掌中，色彩斑斕。手臂和手腕上有手鐲，穿著朝霞色的裙子，雙膝併攏坐在紫色的蓮花上。 下面一位菩薩，全身黃色，頭戴紅色的花鬘，有紅色的圓形光環，耳朵上有白色的耳環。左手彎曲手臂放在左大腿上，拿著蓮花。右手放在右大腿上，手掌向上，手指舒展，顯得峻峭。手臂和手腕上有手鐲，用素白的寶巾覆蓋在手臂上，穿著朝霞色的裙子，雙腿交叉坐在紅色的蓮花上。 再下面一位菩薩，全身黃色，頭上有花鬘，仰面向上看著佛像，耳朵上有白色的耳環，有青色的圓形光環，並且有四隻手臂，身材高大，用白色的寶巾斜披在胸前。兩隻手合掌。另一隻左手彎曲手臂放在左大腿上，拿著蓮花，這蓮花是紫色的，花莖的形狀像箭桿一樣，並且是黃色的，花頭向上。另一隻右手臂彎曲向後，從腋下伸出，向上至於肩前，拿著念珠，念珠有二十一顆（三七），穿著紅色的菊花寶巾裙，雙腿交叉坐在青色的蓮花上。這些菩薩等都是觀世音菩薩（Avalokiteśvara）的眷屬。在佛像的上方，靠近光環的左右兩側，各有兩位須陀洹天（Srotāpanna-deva）。右邊的天人，演奏乾闥婆（Gandharva）的音樂進行供養。左邊的天人，散花。
【English Translation】 English version The right arm is bent at the elbow and extended backward from the armpit, raised towards the head, with the fingers resting on the temples. One hand is bent at the elbow, resting on the right knee, holding a string of yellow prayer beads, numbering twenty-one (three sevens). The left arm is bent at the elbow and extended backward from the armpit, upward to the shoulder, with the fingers clenched into a fist. The other arm rests on the thigh between the hip and knee, with the hand facing down, holding a scripture box, covered with light green gauze on the arm. Wearing a skirt of dawn-colored hues, crossed over the shins, and seated on a purple lotus throne. To the right are three Bodhisattvas. The uppermost Bodhisattva is entirely white, wearing a magnificent garland (floral wreath) on the head, with a blue circular halo, white earrings, and a tall stature, with a white jeweled cloth draped diagonally across the chest. The left hand is bent at the elbow, resting on the left thigh, holding a lotus flower. The right hand rests on the thigh, palm upward, holding an object, shaped like a fruit, also resembling a flower, held in the palm, with variegated colors. There are bracelets on the arms and wrists, wearing a skirt of dawn-colored hues, knees close together, seated on a purple lotus. The next Bodhisattva below is entirely yellow, wearing a red floral wreath on the head, with a red circular halo, white earrings. The left hand is bent at the elbow, resting on the left thigh, holding a lotus flower. The right hand is on the right thigh, palm upward, fingers spread out, appearing steep and prominent. There are bracelets on the arms and wrists, with a plain white cloth covering the arm, wearing a skirt of dawn-colored hues, legs crossed, seated on a red lotus. The next Bodhisattva below is entirely yellow, with a floral wreath on the head, looking upward at the image, with white earrings, a blue circular halo, and four arms, a tall stature, with a white jeweled cloth draped diagonally across the chest. Two hands are joined in prayer. Another left hand is bent at the elbow, resting on the left thigh, holding a lotus flower, which is purple, the stem shaped like an arrow shaft, and yellow, with the flower head pointing upward. The other right arm is bent backward, extended from the armpit, upward to the front of the shoulder, holding prayer beads, numbering twenty-one (three sevens), wearing a red chrysanthemum jeweled cloth skirt, legs crossed, seated on a blue lotus. These Bodhisattvas are all attendants of Avalokiteśvara (觀世音菩薩). Above the image, near the halo on the left and right sides, are two Srotāpanna-devas (須陀洹天). The deva on the right side is performing Gandharva (乾闥婆) music as an offering. The deva on the left side is scattering flowers.
華香供養菩薩。又華光兩邊。各有四鳥而助供養。左邊有二頻伽鳥。並行而立。次後有二鸚鵡。並行。右邊有二孔雀。並行。次後有二白鶴。並行。其像座下左廂。又有二菩薩。通身赤色作年少形。顏容端正軀貌肥壯。頭髮短促如作赤色。面上眉間有一天眼。有一白蛇。從背後出。而向左轉高舉頭。卻向此菩薩面看。右手屈展。左手近乳而把蓮華。而著豎襕青白色褻。短小裙子縵腰𦜮上。立而不坐。右廂菩薩。通身黃色著朝霞裙。合掌峻坐紫蓮華上。仰面看像而作供養。布以綠地。其像兩邊有菩提樹。于其樹上有凌霄華。絞絡座下。著青綠黃赤紫等色。為廁寶地畫像法竟。
觀世音毗俱知菩薩三昧法印咒品(印有二十一咒有四十四)
如是我聞。一時佛在王舍城中。說諸法印陀羅尼咒時。與無量菩薩大眾及無數持咒賢聖眾俱。前後圍繞。來詣佛所。到佛所已。五體投地頂禮佛足。禮佛足已。繞佛三匝卻坐一面。
爾時觀世音菩薩摩訶薩白佛言。世尊我有心咒。名毗俱知。甚深微妙秘密神通。具諸法印及壇場法。護持世間普令眾生。人非人等免離諸苦。一切眾生獲其利益。我今欲說。惟愿世尊聽許我說。時佛贊言。善哉善哉善男子。汝為一切諸眾生故。欲說法印陀羅尼壇。我助汝喜隨汝意說。爾時同
【現代漢語翻譯】 現代漢語譯本：華香供養菩薩。又華光兩邊，各有四鳥而助供養。左邊有二頻伽鳥（妙音鳥），並行而立。次後有二鸚鵡，並行。右邊有二孔雀，並行。次後有二白鶴，並行。其像座下左廂，又有二菩薩，通身赤色作年少形，顏容端正軀貌肥壯，頭髮短促如作赤色，面上眉間有一天眼。有一白蛇，從背後出，而向左轉高舉頭，卻向此菩薩面看。右手屈展，左手近乳而把蓮華，而著豎襕青白色褻，短小裙子縵腰𦜮上，立而不坐。右廂菩薩，通身黃色著朝霞裙，合掌峻坐紫蓮華上，仰面看像而作供養。布以綠地。其像兩邊有菩提樹，于其樹上有凌霄華，絞絡座下，著青綠黃赤紫等色，為廁寶地畫像法竟。
觀世音毗俱知菩薩（Avalokiteśvara Bhṛkuṭi Bodhisattva）三昧法印咒品(印有二十一，咒有四十四)
如是我聞。一時佛在王舍城中，說諸法印陀羅尼咒時，與無量菩薩大眾及無數持咒賢聖眾俱，前後圍繞，來詣佛所。到佛所已，五體投地頂禮佛足。禮佛足已，繞佛三匝卻坐一面。
爾時觀世音菩薩摩訶薩（Avalokiteśvara Bodhisattva Mahāsattva）白佛言。世尊我有心咒，名毗俱知（Bhṛkuṭi），甚深微妙秘密神通，具諸法印及壇場法，護持世間普令眾生，人非人等免離諸苦，一切眾生獲其利益。我今欲說，惟愿世尊聽許我說。時佛贊言。善哉善哉善男子。汝為一切諸眾生故，欲說法印陀羅尼壇，我助汝喜隨汝意說。爾時同
【English Translation】 English version: The Bodhisattva is offered with fragrant flowers. Also, on both sides of the halo, there are four birds assisting in the offering. On the left side, there are two Kalaviṅka birds (birds with melodious voices), standing side by side. Behind them are two parrots, side by side. On the right side, there are two peacocks, side by side. Behind them are two white cranes, side by side. Below the image's seat, on the left side, there are two more Bodhisattvas, their entire bodies red, appearing as young figures, with dignified faces and robust physiques. Their hair is short and appears red, and there is a celestial eye between their eyebrows on their faces. A white snake emerges from behind, turning to the left and raising its head high, looking back at the face of this Bodhisattva. The right hand is bent and extended, and the left hand holds a lotus flower near the breast, wearing a vertically collared blue-white undergarment, a short skirt draped over the waist. They stand without sitting. The Bodhisattva on the right side, with a yellow body, wears a dawn-colored skirt, sits solemnly on a purple lotus flower with hands clasped, looking up at the image and making offerings. The ground is covered with green. On both sides of the image are Bodhi trees, and on the trees are trumpet creeper flowers, entwined around the seat, adorned with colors such as blue, green, yellow, red, and purple, completing the method of painting the adorned precious ground.
The Samadhi Dharma Seal Mantra Chapter of Avalokiteśvara Bhṛkuṭi Bodhisattva (There are twenty-one seals and forty-four mantras)
Thus have I heard. At one time, the Buddha was in the city of Rājagṛha, speaking about the Dharma Seal Dhāraṇī mantras, accompanied by countless Bodhisattva Mahāsattvas and numerous virtuous and holy beings who uphold mantras, surrounded before and behind, coming to the Buddha's place. Having arrived at the Buddha's place, they prostrated themselves with their five limbs touching the ground, paying homage to the Buddha's feet. Having paid homage to the Buddha's feet, they circumambulated the Buddha three times and then sat to one side.
At that time, Avalokiteśvara Bodhisattva Mahāsattva said to the Buddha, 'World Honored One, I have a heart mantra, named Bhṛkuṭi, which is profoundly subtle, secret, and possesses supernatural powers, complete with all Dharma Seals and altar methods, protecting the world and universally enabling sentient beings, both human and non-human, to be free from all suffering, and all sentient beings to obtain its benefits. I now wish to speak it; may the World Honored One listen and permit me to speak.' The Buddha praised, 'Excellent, excellent, good man. For the sake of all sentient beings, you wish to speak the Dharma Seal Dhāraṇī altar; I rejoice in your joy and allow you to speak as you wish.' At that time, together
會諸菩薩眾莫不歡喜。一時稱善。爾時觀世音菩薩承佛神力即說印咒。
毗俱知大身法印咒第一
先反列二手小指。各在無名指背上。次各列無名指。在中指背上。二腕相著。豎二中指頭相拄。豎二大指二食指。然其食指少屈。似不屈勢。頭指來去(若以二食指總屈來即是華座印)咒曰。
那(上音)謨薩婆怛他伽底驃(一)阿啰訶陀(上音)驃(比冶反二)三藐三菩提驃(比冶反三)唵(四)跛冶那(去音)薩你(五)怛啰(二合上)薩你(六)怛啰(二合上)西(七)怛啰(二合上)薩耶(八)毗𠼝(二合)俱(上音)知(九)跢知(十)倍移跢知(十一)倍移跢知(十二)倍啰(上音)提(十三)倍啰(上音)提(十四)濕閉(二合)羝(十五)遮智尼(十六)莎(去音)訶(十七)
是法印咒。若欲誦時。可作身印至心誦之。諸佛聞者皆悉稱讚。若諸菩薩聞咒音者。皆生歡喜。諸天聞者。皆悉頂禮。一切金剛聞咒音者。皆悉怖畏。若諸鬼神聞咒音者。皆生恐懼。六道一切眾生聞者。一切皆發菩提之心。在地獄中受苦聞者。皆得停息一切酸楚。法應如是。
毗俱知大心咒第二(用身印)
咒曰。
唵(一)毗梨(二合)俱(上音)知(二)俱(上音)知訶(入音三
【現代漢語翻譯】 現代漢語譯本： 所有在場的菩薩眾都非常歡喜，一時都稱讚說『善哉』。當時觀世音菩薩憑藉佛的神力，隨即宣說了印咒。
毗俱知大身法印咒第一
先將兩手的小指反向交疊，各自放在無名指的背上。然後將無名指各自放在中指的背上。兩腕相靠，豎起兩中指，指頭相拄。豎起兩大指和二食指，讓食指稍微彎曲，呈現似彎非彎的姿勢。食指可以前後移動（如果將兩食指完全彎曲過來，就是華座印）。咒語如下：
那(上音)謨薩婆怛他伽底驃(一)（namo sarva tathāgatebhyah，皈命一切如來）阿啰訶陀(上音)驃(比冶反二)（arhatebhyah，應供）三藐三菩提驃(比冶反三)（samyaksambuddhebhyah，正等覺）唵(四)（om，種子字）跛冶那(去音)薩你(五)（prajñāsani，智慧）怛啰(二合上)薩你(六)（trasani，救護）怛啰(二合上)西(七)（trasi，救度）怛啰(二合上)薩耶(八)（trasaya，救護）毗𠼝(二合)俱(上音)知(九)（vikuji，摧破）跢知(十)（taji，迅速）倍移跢知(十一)（vegitaji，極迅速）倍移跢知(十二)（vegitaji，極迅速）倍啰(上音)提(十三)（verati，遠離）倍啰(上音)提(十四)（verati，遠離）濕閉(二合)羝(十五)（sveti，白色）遮智尼(十六)（cajñi，覺悟）莎(去音)訶(十七)（svāhā，成就）
這是法印咒。如果想要誦持時，可以結身印，至誠懇切地誦唸。諸佛聽聞此咒，都會稱讚。如果諸菩薩聽聞此咒音，都會心生歡喜。諸天聽聞此咒，都會頂禮膜拜。一切金剛聽聞此咒音，都會感到怖畏。如果諸鬼神聽聞此咒音，都會心生恐懼。六道一切眾生聽聞此咒，一切都會發起菩提之心。在地獄中受苦的眾生聽聞此咒，都能停止一切酸楚的痛苦。法應如是。
毗俱知大心咒第二（配合身印使用）
咒語如下：
唵(一)（om，種子字）毗梨(二合)俱(上音)知(二)（vikuji，摧破）俱(上音)知訶(入音三)（kujiha，摧破）
【English Translation】 English version: All the assembled Bodhisattvas rejoiced and praised 'Excellent!' in unison. At that time, Avalokiteśvara Bodhisattva, relying on the divine power of the Buddha, then spoke the Mudra and Mantra.
The First Vikuji Great Body Mudra Mantra
First, interlock the little fingers of both hands in reverse, each on the back of the ring finger. Then place each ring finger on the back of the middle finger. The two wrists should touch each other. Raise the two middle fingers, with the tips touching each other. Raise the two thumbs and two index fingers. Let the index fingers be slightly bent, appearing as if not bent. The index fingers can move back and forth (if the two index fingers are fully bent, it becomes the Lotus Seat Mudra). The Mantra is:
Namo sarva tathāgatebhyah (Homage to all Tathagatas) arhatebhyah (Worthy Ones) samyaksambuddhebhyah (Perfectly Enlightened Ones) Om prajñāsani trasani trasi trasaya vikuji taji vegitaji vegitaji verati verati sveti cajñi svāhā.
This is the Dharma Mudra Mantra. If you wish to recite it, you can form the body Mudra and recite it with utmost sincerity. All Buddhas who hear it will praise it. If Bodhisattvas hear the sound of this Mantra, they will all rejoice. All Devas who hear it will bow in reverence. All Vajras who hear the sound of this Mantra will be terrified. If ghosts and spirits hear the sound of this Mantra, they will all be frightened. All beings in the six realms who hear it will all generate the Bodhi mind. Those suffering in hell who hear it will have all their sharp pains cease. The Dharma should be like this.
The Second Vikuji Great Heart Mantra (to be used with the body Mudra)
The Mantra is:
Om vikuji kujiha.
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毗俱(上音)知中大心咒第三(用身印)
咒曰。
唵(一)毗𠼝(二合)俱(上音)知(二)沒馱(上音)你(三)索(四)
毗俱知小心咒第四(用身印)
咒曰。
唵(一)毗唎(二合)(二)
毗俱知中小心咒第五(用身印)
咒曰。
唵(一)毗唎(二合)俱(上音)知(二)莎訶(三)
請毗俱知來咒第六(用身印)
咒曰。
唵(一)毗唎(二合)俱(上音)知(二)莎訶(三)
毗俱知一切用咒第七(用身印亦名大心咒)
咒曰。
唵(一)般摩跋時唎(二合)你(二)嗚𤙖(三)泮(四)
毗俱知頂咒第八(用身印亦名頭咒)
咒曰。
唵(一)智你(二)莎訶(三)
若有人。持前大咒等八種咒時。欲作法者。皆應同用前法身印。種種有驗。
毗俱知香爐法印咒第九(印是第二咒是第九)
準前身印。上唯改二大指。博著二食指。二中指屈上節。頭相拄咒曰。
唵(一)賜俱(上音)嚧俱(上音)嚧(二)毗阇(去音)曳(三)莎訶(四)
是法印咒。當欲作法誦毗俱知菩薩咒時。當以此印印其香爐。及印香已。然後燒香。手執香爐。心
【現代漢語翻譯】 現代漢語譯本 毗俱知中大心咒第三（配合身印使用） 咒語如下： 唵(ōng) (一) 毗(pí)𠼝(lì)(二合) 俱(jū)知(zhī) (二) 沒(mò)馱(tuó)(上音) 你(nǐ) (三) 索(suǒ) (四) 毗俱知小心咒第四（配合身印使用） 咒語如下： 唵(ōng) (一) 毗(pí)唎(lì)(二合) (二) 毗俱知中小心咒第五（配合身印使用） 咒語如下： 唵(ōng) (一) 毗(pí)唎(lì)(二合) 俱(jū)知(zhī) (二) 莎(suō)訶(hē) (三) 請毗俱知來咒第六（配合身印使用） 咒語如下： 唵(ōng) (一) 毗(pí)唎(lì)(二合) 俱(jū)知(zhī) (二) 莎(suō)訶(hē) (三) 毗俱知一切用咒第七（配合身印使用，也叫大心咒） 咒語如下： 唵(ōng) (一) 般(bān)摩(mó)跋(bá)時(shí)唎(lì)(二合) 你(nǐ) (二) 嗚(wū)𤙖(hōng) (三) 泮(pàn) (四) 毗俱知頂咒第八（配合身印使用，也叫頭咒） 咒語如下： 唵(ōng) (一) 智(zhì)你(nǐ) (二) 莎(suō)訶(hē) (三) 如果有人持誦前面這些大咒等八種咒語時，想要作法，都應該一同使用前面的法身印，種種情況都會有靈驗。 毗俱知香爐法印咒第九（印是第二，咒是第九） 按照前面的身印。上面只是改變兩個大拇指，貼著兩個食指，兩個中指彎曲上節，指頭互相抵住。咒語如下： 唵(ōng) (一) 賜(cì)俱(jū)嚧(lú)俱(jū)嚧(lú) (二) 毗(pí)阇(shé)(去音) 曳(yè) (三) 莎(suō)訶(hē) (四) 這個法印咒，當想要作法誦毗俱知菩薩(Bikucit菩薩)咒語時，應當用這個印印在香爐上，以及印過香之後，然後燒香，手拿著香爐，心中
【English Translation】 English version The Third Great Heart Mantra of Bikucit (Accompanied by a Body Mudra) The mantra is as follows: Om (一) vi-li (二合) ku-chi (二) buddha-ni (三) so (四) The Fourth Small Heart Mantra of Bikucit (Accompanied by a Body Mudra) The mantra is as follows: Om (一) vi-li (二合) (二) The Fifth Middle Small Heart Mantra of Bikucit (Accompanied by a Body Mudra) The mantra is as follows: Om (一) vi-li (二合) ku-chi (二) svaha (三) The Sixth Mantra for Inviting Bikucit (Accompanied by a Body Mudra) The mantra is as follows: Om (一) vi-li (二合) ku-chi (二) svaha (三) The Seventh All-Purpose Mantra of Bikucit (Accompanied by a Body Mudra, also called the Great Heart Mantra) The mantra is as follows: Om (一) ban-ma-ba-shi-li (二合) ni (二) wu-hong (三) phat (四) The Eighth Crown Mantra of Bikucit (Accompanied by a Body Mudra, also called the Head Mantra) The mantra is as follows: Om (一) zhi-ni (二) svaha (三) If someone recites these eight mantras, including the great mantras, and wishes to perform rituals, they should all use the aforementioned Body Mudra. Various situations will yield efficacious results. The Ninth Incense Burner Mudra and Mantra of Bikucit (The mudra is second, the mantra is ninth) Follow the previous Body Mudra. Only change the two thumbs, placing them against the two index fingers, bending the upper joints of the two middle fingers, with the tips touching each other. The mantra is as follows: Om (一) chi-ku-lu-ku-lu (二) vi-she-ye (三) svaha (四) This is the Dharma Mudra and Mantra. When you want to perform rituals and recite the mantra of Bikucit Bodhisattva (Bikucit Bodhisattva), you should use this mudra to imprint on the incense burner, and after imprinting the incense, then burn the incense, holding the incense burner in your hand, with your mind
口發願。今為某事(云云)。供養畢已。次印香水。
毗俱知香水法印咒第十(印是第三咒是第十梵音云乾陀達羅度波)
以右手五指。相博展之。屈肘。側手印香水上。左手無用咒曰。
唵(一)菩底(都爾反下同二)菩陀缽底(三)輸達(上音)你(四)莎訶(五)
是法印咒。當欲作法誦咒之時。作印印水誦咒七遍。以水散灑頭身之上。亦用此法咒。供養諸佛菩薩等已。次作護身印咒法事。
毗俱知護身法印咒第十一(印是第四咒是十一)
斜側覆二手。以二大指並豎。仍頭狀似鳥翅。
咒曰。
唵(一)鼻(上音)比你(二)訶(入上音呼)
是法印咒。當欲作法誦咒之時。即以此印護自身已次作結界。
毗俱知結地。界法印咒第十二(印是第五咒是十二)
左右中指以下。反叉掌中右壓左。指背博掌。以二大指斜並相拄。直豎。屈二食指。相博甲。相背。以二大指拄地咒曰。
唵(一)倍移跢知(二)嗚𤙖(三)
是法印咒。當欲作法誦咒之時。以此印印地。辟除一切地上地下所有諸惡魔神鬼等。次作四方結界印咒。
毗俱知結四方界法印咒第十三(印是第六咒第十三梵音波羅迦羅)
先側左手。五指相著
【現代漢語翻譯】 現代漢語譯本： 口中發願。現在爲了某事（如此這般）。供養完畢后，接著印香水。
毗俱知香水法印咒第十（印是第三，咒是第十，梵音云乾陀達羅度波（Gandha-tara-dhupa））
用右手五指，併攏展開。屈肘，側手印在香水上。左手不用。咒語如下：
唵(om)（一）菩底(bodhi)（都爾反，下同二）菩陀缽底(bodha-patti)（三）輸達(shuddha)（上音）你(ni)（四）莎訶(svaha)（五）
這個法印咒，當要作法誦咒的時候，作印印水，誦咒七遍。用水散灑在頭身上。也用這個法咒，供養諸佛菩薩等之後，接著作護身印咒法事。
毗俱知護身法印咒第十一（印是第四，咒是第十一）
斜側覆蓋雙手。用兩個大拇指並豎，形狀像鳥的翅膀。
咒語如下：
唵(om)（一）鼻(bhi)（上音）比你(bhini)（二）訶(ha)（入上音呼）
這個法印咒，當要作法誦咒的時候，就用這個印護自身，然後作結界。
毗俱知結地界法印咒第十二（印是第五，咒是第十二）
左右中指以下，反叉在掌中，右壓左。指背貼掌。用兩個大拇指斜並相拄。直豎。屈兩個食指，相博甲，相背。用兩個大拇指拄地。咒語如下：
唵(om)（一）倍移跢知(beye-trachi)（二）嗚𤙖(uru)（三）
這個法印咒，當要作法誦咒的時候，用這個印印地。辟除一切地上地下所有諸惡魔神鬼等。接著作四方結界印咒。
毗俱知結四方界法印咒第十三（印是第六，咒是第十三，梵音波羅迦羅(para-kara)）
先側左手，五指相著
【English Translation】 English version: Verbally make a vow. Now, for a certain matter (and so on). After the offering is completed, then seal the scented water.
The Tenth Bhrkuti (Bhrkuti) Scented Water Mudra (Mudra) and Mantra (The mudra is the third, the mantra is the tenth; in Sanskrit, it is called Gandha-tara-dhupa).
Use the five fingers of the right hand, close together and extended. Bend the elbow, and place the side of the hand on the scented water. The left hand is not used. The mantra is:
Om (one), Bodhi (two), Bodha-patti (three), Shuddha-ni (four), Svaha (five).
This is the mudra and mantra. When you want to perform the ritual and recite the mantra, form the mudra, seal the water, and recite the mantra seven times. Sprinkle the water on your head and body. Also use this mantra to make offerings to all Buddhas and Bodhisattvas, and then perform the protective mudra and mantra ritual.
The Eleventh Bhrkuti Protective Mudra and Mantra (The mudra is the fourth, the mantra is the eleventh).
Cover both hands diagonally. Keep the two thumbs upright and together, resembling the shape of bird wings.
The mantra is:
Om (one), Bhi-bhini (two), Ha (three).
This is the mudra and mantra. When you want to perform the ritual and recite the mantra, use this mudra to protect yourself, and then create the boundary.
The Twelfth Bhrkuti Earth-Binding Boundary Mudra and Mantra (The mudra is the fifth, the mantra is the twelfth).
Below the middle fingers of both hands, cross them in the palms, right over left. The backs of the fingers touch the palms. Keep the two thumbs diagonally together and upright. Bend the two index fingers, touching their nails together, back to back. Use the two thumbs to touch the ground. The mantra is:
Om (one), Beye-trachi (two), Uru (three).
This is the mudra and mantra. When you want to perform the ritual and recite the mantra, use this mudra to seal the ground, dispelling all evil demons, spirits, and ghosts above and below the ground. Then create the boundary mudra and mantra in the four directions.
The Thirteenth Bhrkuti Boundary Mudra and Mantra for the Four Directions (The mudra is the sixth, the mantra is the thirteenth; in Sanskrit, para-kara).
First, turn the left hand sideways, with the five fingers together.
。以右手壓左臂上。手背相著。以右大指鉤左大指。隨日右轉咒曰。
唵(一)婆移跢知(二)嗚𤙖(三是咒同地界咒)
是法印咒。當欲作法誦咒之時。即以此印右旋三轉。向四方繞。辟除四方所有一切魔鬼神等。次作結上方界印咒。
毗俱知結上方界法印咒第十四(印是第七咒第十四)
左右二手。中指以下三指反叉。右壓左。指背博掌。以二大指。頭斜相拄。屈二食指。甲相博拄。以大指頭。倒臨頂上。勿令著頂咒曰。
唵(一)跢知(二)嗚𤙖(三)
是法印咒。能除天上虛空所有一切諸魔惡鬼神等。當欲作法誦咒之時。但護身結界。更無所畏。種種欲作毗俱知法。無有妨難皆有神驗。
毗俱知師子座法印(印是第八用大心咒梵本云思蠅伽散那)
以左右頭指中指無名指。頭相拄。合腕。以二小指直豎。相去半寸許。以二大指。屈入掌內(若來向外直豎二大指名來)。
毗俱知歡喜法印(印是第九用大心咒)
二手各屈小指。以二大指各壓甲上。余指各散舒。右手者直舒臂。左手者覆胸上著。起立屈右膝。身就右邊。左腳斜直豎(若二腳相去四尺許即是使者印若喚來用右食指屈即來展即去)是一法印。打一切鬼及阿修羅。所在用者皆得大驗。
【現代漢語翻譯】 現代漢語譯本： 以右手壓在左臂上，手背相對，用右拇指鉤住左拇指，隨著太陽右轉，唸誦咒語：
唵(om)(一) 婆移跢知(bā yí duō zhī)(二) 嗚𤙖(wū hōng)(三，此咒與地界咒相同)
這是法印咒。當要作法誦咒時，就用此印向右旋轉三圈，向四方環繞，辟除四方所有一切魔鬼神等。接著作結上方界印咒。
毗俱知(Vajrakrodha)結上方界法印咒第十四（印是第七，咒第十四）
左右二手，中指以下三指反向交叉，右壓左，指背貼掌。用二大指，指頭斜向相拄。屈二食指，指甲互相抵住。用大指頭，倒著臨在頭頂上，不要碰到頭頂，唸誦咒語：
唵(om)(一) 跢知(duō zhī)(二) 嗚𤙖(wū hōng)(三)
這是法印咒。能除去天上虛空所有一切諸魔惡鬼神等。當要作法誦咒時，只要護身結界，就再沒有什麼可畏懼的。種種想要作毗俱知(Vajrakrodha)法，沒有妨礙困難，都有神驗。
毗俱知(Vajrakrodha)師子座法印（印是第八，用大心咒，梵本云思蠅伽散那(simha-āsana)）
用左右頭指、中指、無名指，指頭互相抵住，合腕。用二小指直豎，相距半寸左右。用二大指，屈入掌內（如果向外直豎二大指，名叫來）。
毗俱知(Vajrakrodha)歡喜法印（印是第九，用大心咒）
二手各屈小指，用二大指各壓在小指甲上，其餘手指各自分散伸展。右手直舒手臂，左手覆蓋在胸上。起立，屈右膝，身體傾向右邊，左腳斜直豎（如果兩腳相距四尺左右，就是使者印；如果召喚，用右食指屈曲，就來；伸展，就去）。這一法印，打一切鬼及阿修羅(asura)。所在之處使用，都能得到大靈驗。
【English Translation】 English version: Place the right hand on the left arm, with the backs of the hands facing each other. Hook the left thumb with the right thumb. Rotate to the right following the sun, chanting the mantra:
Om (1) Bha Yi Duo Zhi (2) Wu Hong (3, this mantra is the same as the Earth Boundary Mantra)
This is the Dharma Seal Mantra. When about to perform a ritual and chant the mantra, rotate this seal three times to the right, circling in all four directions, to dispel all demons, ghosts, and spirits in the four directions. Next, form the Upper Boundary Seal Mantra.
Vajrakrodha Upper Boundary Dharma Seal Mantra Fourteenth (Seal is seventh, Mantra is fourteenth)
With both hands, cross the three fingers below the middle fingers in reverse, right over left, with the backs of the fingers against the palms. With the two thumbs, point the tips diagonally against each other. Bend the two index fingers, with the nails touching each other. Place the tips of the thumbs upside down above the crown of the head, without touching the crown. Chant the mantra:
Om (1) Duo Zhi (2) Wu Hong (3)
This is the Dharma Seal Mantra. It can remove all demons, evil ghosts, and spirits in the sky and empty space. When about to perform a ritual and chant the mantra, simply protect yourself and establish boundaries, and there is nothing to fear. If you wish to perform the Vajrakrodha ritual, there will be no obstacles or difficulties, and all will be miraculously effective.
Vajrakrodha Lion Throne Dharma Seal (Seal is eighth, using the Great Heart Mantra, Sanskrit version says Simha-asana)
With the tips of the left and right index fingers, middle fingers, and ring fingers touching each other, join the wrists. Keep the two little fingers straight up, about half an inch apart. Bend the two thumbs into the palms (if the two thumbs are straight up outwards, it is called 'coming').
Vajrakrodha Joyful Dharma Seal (Seal is ninth, using the Great Heart Mantra)
Bend the little finger of each hand, and press each thumb on the nail of the little finger, with the other fingers spread out. Extend the right arm straight, and place the left hand covering the chest. Stand up, bend the right knee, lean the body to the right, and keep the left leg diagonally straight (if the feet are about four feet apart, it is the messenger seal; if summoning, bend the right index finger to come; extend it to go). This Dharma Seal strikes all ghosts and asuras. Wherever it is used, great efficacy will be obtained.
若惡人作一切惡法。欲來相害者。作此印咒悉皆不成。
毗俱知供養法印(印是第十用大心咒梵本云阿伽母陀羅)
準前身印。唯改二大指。開頭相去二寸半許(若並屈二大指入掌即是來法出二大指即是去法)是一法印。若以種種華香飲食。供養三寶。並作此印而供養者。得福無量。一切菩薩皆大歡喜。
毗俱知隨心法印(印第十一用大心咒)
屈二無名指在掌。右壓左。二小指二中指各豎相著。屈二食指。各附中指第一節下。以二大指。屈博食指下節側是一法印。欲供養時。當作此印誦大心咒。毗俱知身現行者前。令行者見。所愿皆隨稱心所欲。
毗俱知施與一切食法印(印第十二用大心咒梵音云皤唎)
以二手。仰舒八指。小指至腕側相博。各屈二大指頭。于掌中心著。是一法印。印中盛著諸飲食已。將佈施與護法神等。一切眾生一切得者。皆生歡喜。以前五印。皆共同誦前大心咒。種種有驗。
毗俱知華供養法印咒(印第十三咒第十五)
合掌仍虛掌。中屈二食指于掌。內現二大。指並豎勿博著食指咒曰。
唵(一)失哩(二合)智羅(上音)閦(初數反)彌(二)蘇婆羅(上音)帝(三)缽啰(上二合)底(都爾反)紇哩(二合)瑟拏(二合四)摩
【現代漢語翻譯】 現代漢語譯本：如果惡人做出各種惡事，想要來加害於你，結此手印並持咒，所有惡行都不能成功。
毗俱知供養法印（手印是第十個，使用大心咒，梵文原本稱為阿伽母陀羅（Agama Mudra））
按照之前的身印。只是改變兩個大拇指。開頭相距約兩寸半（如果併攏彎曲兩個大拇指進入掌心，就是『來法』；伸出兩個大拇指，就是『去法』）。這是一個法印。如果用各種鮮花、香和飲食，供養三寶，並且結此手印而供養，就能得到無量的福報。一切菩薩都會非常歡喜。
毗俱知隨心法印（手印是第十一個，使用大心咒）
彎曲兩個無名指在掌心，右手壓在左手上。兩個小指和兩個中指各自豎立並互相靠著。彎曲兩個食指，各自貼在中指的第一節下面。用兩個大拇指，彎曲按在食指下節的側面。這是一個法印。想要供養時，應當結此手印，誦持大心咒。毗俱知（Vikurvana）身會出現在修行者面前，讓修行者看見，所有的願望都能隨心如意。
毗俱知施與一切食法印（手印是第十二個，使用大心咒，梵文發音為皤唎（Pali））
用兩隻手，向上伸展八個手指，小指到手腕的側面互相靠近。各自彎曲兩個大拇指的指頭，放在掌心中心。這是一個法印。在手印中盛放各種飲食后，將它佈施給護法神等，一切眾生，一切得到的人，都會生起歡喜心。前面的五個手印，都可以共同誦持前面的大心咒，種種都有靈驗。
毗俱知華供養法印咒（手印是第十三個，咒語是第十五個）
合掌，仍然保持掌心空虛。中間彎曲兩個食指在掌心內，顯現出兩個大拇指並豎立，不要互相接觸食指。咒語如下：
唵（Om）(一) 失哩（Sri）(二合) 智羅（Jila）(上音) 閦（Chu）彌（Mi）(二) 蘇婆羅（Su-bhara）(上音) 帝（Di）(三) 缽啰（Pra）(上二合) 底（Di） 紇哩（Gri）(二合) 瑟拏（sna）(二合四) 摩
【English Translation】 English version: If evil people commit all kinds of evil deeds and try to harm you, making this mudra (hand gesture) and reciting this mantra will prevent all their evil deeds from succeeding.
Vikurvana Offering Dharma Mudra (This mudra is the tenth, using the Great Heart Mantra, originally called Agama Mudra in Sanskrit)
Follow the previous body mudra. Only change the two thumbs. The tips are about two and a half inches apart (if you close and bend the two thumbs into the palm, it is the 'coming method'; if you extend the two thumbs, it is the 'going method'). This is a Dharma mudra. If you use various flowers, incense, and food to make offerings to the Three Jewels, and make this mudra while offering, you will receive immeasurable blessings. All Bodhisattvas will be very happy.
Vikurvana Wish-Fulfilling Dharma Mudra (This mudra is the eleventh, using the Great Heart Mantra)
Bend the two ring fingers into the palm, with the right hand pressing on the left. The two little fingers and two middle fingers each stand upright and touch each other. Bend the two index fingers, each attached to the first joint below the middle finger. Use the two thumbs to bend and press on the side of the lower joint of the index finger. This is a Dharma mudra. When you want to make offerings, you should make this mudra and recite the Great Heart Mantra. Vikurvana (毗俱知) will appear in front of the practitioner, allowing the practitioner to see, and all wishes will be fulfilled as desired.
Vikurvana Giving All Food Dharma Mudra (This mudra is the twelfth, using the Great Heart Mantra, pronounced Pali (皤唎) in Sanskrit)
With both hands, stretch out eight fingers upwards, with the little fingers close to the wrist side. Bend the tips of the two thumbs and place them in the center of the palm. This is a Dharma mudra. After filling the mudra with various foods, give it as alms to the Dharma protectors and other beings. All beings and all who receive it will generate joy. All the previous five mudras can be used together with the Great Heart Mantra, and all kinds of results will be obtained.
Vikurvana Flower Offering Dharma Mudra Mantra (The mudra is the thirteenth, the mantra is the fifteenth)
Join the palms together, still keeping the palms empty. In the middle, bend the two index fingers inside the palm, revealing the two thumbs and standing them upright, without touching the index fingers. The mantra is as follows:
Om (一) Sri (二合) Jila (上音) Chu Mi (二) Su-bhara (上音) Di (三) Pra (二合) Di Gri (二合) sna (二合四) Ma
逾波指登布史(五)莎訶(六)
是法印咒。若作觀世音毗俱知菩薩法事。皆須應作此印供養。得蒙一切菩薩歡喜。
毗俱知香供養咒(咒第十六印用華供養印)
咒曰。
唵(一)缽羅(二合上)底(都爾反)紇哩(二合)瑟拏(二合)(二)杜么啰俱(上音)梨(三)莎訶(四)
毗俱知滅罪咒(咒第十七印用花供養印)
唵(一)阿地邑(以入反二合)地(二)毗訶啰你(三)波啰(二合)提(四)莎訶(五)
是二咒法。若作毗俱知法。皆同作前華供養印。誦此二咒。一切諸佛聞此咒者。皆生歡喜。悉得除滅無量劫罪。
毗俱知萬里結界供養咒(咒第十八用法身印)
咒曰。
唵(一)紇哩(二合)瑟拏(二合)絲(二)嗚𤙖(三)㧊(四)
是一咒者。若欲作諸道場。結法壇所。廣為供養。懼諸魔事。應可用結前法身印。誦是咒時即得法成。
毗俱知作壇泥地供養咒(咒第十九用香水印)
咒曰。
唵(一)帝誓帝阇婆(上音)底(都爾反二)
是一咒者。若欲立壇廣設供養。用前香水印。印香水已。當以此咒。咒其香水一百八遍。用涂壇地。即得法成。
毗俱知菩薩降魔印咒法品
毗俱知法
【現代漢語翻譯】 現代漢語譯本 逾波指登布史(五)莎訶(六)
這是法印咒。如果修作觀世音毗俱知菩薩的法事，都應當結此印供養，就能得到一切菩薩的歡喜。
毗俱知香供養咒（咒第十六印用華供養印）
咒曰：
唵(ōng)(一) 缽羅(bō luó)(二合上) 底(dǐ)(都爾反) 紇哩(hé lī)(二合) 瑟拏(sè nà)(二合)(二) 杜么啰俱(dù me luó jū)(上音) 梨(lí)(三) 莎訶(suō hē)(四)
毗俱知滅罪咒（咒第十七印用花供養印）
唵(ōng)(一) 阿地邑(ā dì yì)(以入反二合) 地(dì)(二) 毗訶啰你(pí hē luó nǐ)(三) 波啰(bō luó)(二合) 提(tí)(四) 莎訶(suō hē)(五)
這兩個咒語，如果修作毗俱知法，都同樣結前面的華供養印，誦這兩個咒語。一切諸佛聽到此咒者，都會生歡喜心，全部能夠除滅無量劫的罪業。
毗俱知萬里結界供養咒（咒第十八用法身印）
咒曰：
唵(ōng)(一) 紇哩(hé lī)(二合) 瑟拏(sè nà)(二合) 絲(sī)(二) 嗚𤙖(wū hōng)(三) 㧊(pī)(四)
這一個咒語，如果想要修作各種道場，結法壇之處，廣為供養，害怕各種魔事，就應當可以用結前面的法身印，誦這個咒語時，就能得到法成就。
毗俱知作壇泥地供養咒（咒第十九用香水印）
咒曰：
唵(ōng)(一) 帝誓帝阇婆(dì shì dì shé pó)(上音) 底(dǐ)(都爾反二)
這一個咒語，如果想要建立壇場，廣設供養，用前面的香水印，印香水之後，應當用這個咒語，咒其香水一百零八遍，用來塗抹壇地，就能得到法成就。
毗俱知菩薩降魔印咒法品
毗俱知法
【English Translation】 English version Yu Bo Zhi Deng Bu Shi (Five) Suo He (Six)
This is a Dharma Seal Mantra. If performing the Dharma practice of Avalokiteśvara Bhrikuti Bodhisattva, one should always form this mudra for offering, and will receive the joy of all Bodhisattvas.
Bhrikuti Incense Offering Mantra (Mantra 16, use Flower Offering Mudra)
Mantra:
Om (1) Pratighrishna (2) Dhumara Kuli (3) Svaha (4)
Bhrikuti Sin-Eliminating Mantra (Mantra 17, use Flower Offering Mudra)
Om (1) Adhi Adhi (2) Viharani (3) Parati (4) Svaha (5)
These two mantras, if performing the Bhrikuti Dharma, all similarly form the preceding Flower Offering Mudra and recite these two mantras. All Buddhas who hear these mantras will generate joy and will all be able to eliminate the sins of immeasurable kalpas.
Bhrikuti Ten-Thousand-Li Boundary Consecration Offering Mantra (Mantra 18, use Dharmakaya Mudra)
Mantra:
Om (1) Grhisni (2) Si (3) Wu Hong (4) Pi (5)
This one mantra, if one wishes to perform various Daochangs (spiritual practice places), to consecrate the Dharma altar, to make extensive offerings, and fears various demonic events, one should use the preceding Dharmakaya Mudra. When reciting this mantra, one will attain Dharma accomplishment.
Bhrikuti Making Altar Mud Ground Offering Mantra (Mantra 19, use Incense Water Mudra)
Mantra:
Om (1) Teje Teja Bha (2)
This one mantra, if one wishes to establish an altar and make extensive offerings, use the preceding Incense Water Mudra. After imprinting the incense water, one should use this mantra to consecrate the incense water one hundred and eight times, and use it to smear the altar ground, and one will attain Dharma accomplishment.
Chapter on Bhrikuti Bodhisattva's Subduing Demons Mudra and Mantra Dharma
Bhrikuti Dharma
甲咒(咒第二十)
咒曰。
唵(一)跛治那(去音)舍你(二)嗚𤙖(三)㧊(四)
毗俱知法弩咒(咒二十一)
咒曰。
唵(一)跢啰(二合上)薩西(二)嗚𤙖(三)
毗俱知法左射咒(咒二十二)
咒曰。
唵(一)跢啰(二合上)薩耶(二)嗚𤙖(三)
毗俱知法右射咒(咒二十三)
咒曰。
唵(一)跢啰(二合上)薩你(二)嗚𤙖(三)
毗俱知法箭咒(咒二十四)
咒曰。
唵(一)毗𠼝(二合)俱(上音)知(二)嗚𤙖(三)
毗俱知解一切外道及諸法事等結界咒(咒二十五)
咒曰。
唵(一)濕閉(二合)羝(二)阇智你(三)莎訶(四)
是甲等咒。若作毗俱知道場。及設諸壇。結界防護。供養之所。及以療病。防諸神鬼。破諸外道婆羅門難法。一一皆須作前身印。誦此六咒。及誦諸咒。悉得有驗。
毗俱知斫迦羅法印(印第十四)
準佛輪印。上唯改二食指。去中指半寸許。
毗俱知跋折啰法印(印第十五亦名瞋印)
二手合以二大指。各捻掌內無名指下節。並屈二無名指。壓大指上。餘三指各頭合。二手三指中節。相去一寸許。
【現代漢語翻譯】 現代漢語譯本 甲咒（咒語第二十）
咒語如下：
唵(ōng)（一）跛(bǒ)治(zhì)那(nà)舍(shě)你(nǐ)（二）嗚(wū)𤙖(hōng)（三）㧊(pī)（四）
毗俱知(Vikurvana)法弩咒（咒語第二十一）
咒語如下：
唵(ōng)（一）跢(dà)啰(luó)（二合上）薩(sà)西(xī)（二）嗚(wū)𤙖(hōng)（三）
毗俱知(Vikurvana)法左射咒（咒語第二十二）
咒語如下：
唵(ōng)（一）跢(dà)啰(luó)（二合上）薩(sà)耶(yē)（二）嗚(wū)𤙖(hōng)（三）
毗俱知(Vikurvana)法右射咒（咒語第二十三）
咒語如下：
唵(ōng)（一）跢(dà)啰(luó)（二合上）薩(sà)你(nǐ)（二）嗚(wū)𤙖(hōng)（三）
毗俱知(Vikurvana)法箭咒（咒語第二十四）
咒語如下：
唵(ōng)（一）毗(pí)𠼝(lì)（二合）俱(jù)（上音）知(zhī)（二）嗚(wū)𤙖(hōng)（三）
毗俱知(Vikurvana)解一切外道及諸法事等結界咒（咒語第二十五）
咒語如下：
唵(ōng)（一）濕(shī)閉(bì)（二合）羝(dī)（二）阇(shé)智(zhì)你(nǐ)（三）莎(suō)訶(hē)（四）
這些是甲等咒語。如果修作毗俱知(Vikurvana)道場，以及設立各種壇場，結界防護，供養之處，以及用於治療疾病，防禦各種神鬼，破除各種外道婆羅門(Brahman)的難題，都需要先作前身印，誦持這六個咒語，以及誦持其他咒語，都能夠得到應驗。
毗俱知(Vikurvana)斫迦羅(Chakra)法印（手印第十四）
依照佛輪印，只是將兩個食指改變，離開中指約半寸的距離。
毗俱知(Vikurvana)跋折啰(Vajra)法印（手印第十五，也稱為瞋印）
雙手合掌，將兩個大拇指各自按在掌內無名指的下節。並且彎曲兩個無名指，壓在大拇指上。其餘三個手指的指尖合在一起。兩隻手的三指中節相距約一寸的距離。
English version The Armor Mantra (Mantra 20)
The mantra is:
Om (1) Baji Nasheni (2) Wu Hong (3) Pi (4)
Vikurvana's Arrow-Bow Mantra (Mantra 21)
The mantra is:
Om (1) Da-la (2, conjunct, rising tone) Sasi (2) Wu Hong (3)
Vikurvana's Left-Arrow Mantra (Mantra 22)
The mantra is:
Om (1) Da-la (2, conjunct, rising tone) Saya (2) Wu Hong (3)
Vikurvana's Right-Arrow Mantra (Mantra 23)
The mantra is:
Om (1) Da-la (2, conjunct, rising tone) Sani (2) Wu Hong (3)
Vikurvana's Arrow Mantra (Mantra 24)
The mantra is:
Om (1) Pi-li (2, conjunct) Juchi (2) Wu Hong (3)
Vikurvana's Boundary-Establishing Mantra for Dissolving All Heretics and Dharmic Affairs (Mantra 25)
The mantra is:
Om (1) Shi-bi (2, conjunct) Di (2) Shezhini (3) Svaha (4)
These are the Armor Mantras. If one performs the Vikurvana Mandala, sets up various altars, establishes boundaries for protection, places of offering, and for healing illnesses, defending against various gods and ghosts, and breaking the difficult dharmas of various heretics and Brahmans, one must first make the preceding body mudra, recite these six mantras, and recite other mantras, all of which will be effective.
Vikurvana's Chakra Mudra (Mudra 14)
According to the Buddha-wheel mudra, only change the two index fingers, moving them about half an inch away from the middle fingers.
Vikurvana's Vajra Mudra (Mudra 15, also called the Wrathful Mudra)
Join the two hands together, and press the two thumbs each into the lower joint of the ring finger inside the palm. Also, bend the two ring fingers, pressing them on top of the thumbs. The tips of the remaining three fingers are joined together. The middle joints of the three fingers of the two hands are about one inch apart.
【English Translation】 English version The Armor Mantra (Mantra 20)
The mantra is:
Om (1) Baji Nasheni (2) Wu Hong (3) Pi (4)
Vikurvana's Arrow-Bow Mantra (Mantra 21)
The mantra is:
Om (1) Da-la (2, conjunct, rising tone) Sasi (2) Wu Hong (3)
Vikurvana's Left-Arrow Mantra (Mantra 22)
The mantra is:
Om (1) Da-la (2, conjunct, rising tone) Saya (2) Wu Hong (3)
Vikurvana's Right-Arrow Mantra (Mantra 23)
The mantra is:
Om (1) Da-la (2, conjunct, rising tone) Sani (2) Wu Hong (3)
Vikurvana's Arrow Mantra (Mantra 24)
The mantra is:
Om (1) Pi-li (2, conjunct) Juchi (2) Wu Hong (3)
Vikurvana's Boundary-Establishing Mantra for Dissolving All Heretics and Dharmic Affairs (Mantra 25)
The mantra is:
Om (1) Shi-bi (2, conjunct) Di (2) Shezhini (3) Svaha (4)
These are the Armor Mantras. If one performs the Vikurvana (meaning: 'changing, distorting') Mandala, sets up various altars, establishes boundaries for protection, places of offering, and for healing illnesses, defending against various gods and ghosts, and breaking the difficult dharmas of various heretics and Brahmans (Hindu priests), one must first make the preceding body mudra, recite these six mantras, and recite other mantras, all of which will be effective.
Vikurvana's Chakra (meaning: 'wheel') Mudra (Mudra 14)
According to the Buddha-wheel mudra, only change the two index fingers, moving them about half an inch away from the middle fingers.
Vikurvana's Vajra (meaning: 'thunderbolt' or 'diamond') Mudra (Mudra 15, also called the Wrathful Mudra)
Join the two hands together, and press the two thumbs each into the lower joint of the ring finger inside the palm. Also, bend the two ring fingers, pressing them on top of the thumbs. The tips of the remaining three fingers are joined together. The middle joints of the three fingers of the two hands are about one inch apart.
毗俱知打一切鬼法印(印第十六)
準前屈左手食指無名指小指。以大指壓三指甲上。勿令現甲。直豎中指。起立並兩腳。將印置額上。以中指向下垂。當眉間。面作瞋形。右手無用應用。此印打一切鬼。
毗俱知三眼法印(印第十七)
準佛頂印。上惟改二手中指已下三指。反相叉掌中。直豎二食指。頭相拄。其二大指。勿博中指。各附食指側豎。起立並二腳。反列手。正當額上。指頭正當眉間。下垂面作瞋形(同軍茶利三眼法印)是一法印。若欲療病。及將降伏一切惡魔大鬼神等。當用此印誦前大咒。法皆有驗。
毗俱知掏數珠法印咒(印第十八咒二十六)
與十一面觀世音部掏數珠法同。更無別異。用大心咒。又用滅障礙咒曰。
唵(一)毗唎(二合)舍棱(輕呼)伽(上音)你(二)索(三)
是法印咒。名滅障礙。毗俱知菩薩云。作印掏珠。誦此咒時。除去過去未來現在三業罪障。皆悉銷滅永盡無餘。皆誦此咒無不有驗。
毗俱知捻灰法印咒(印第十九咒二十七)
以右手大指及無名指。捻取灰咒七遍。頂上著咒曰。
唵(一)烏特(二合)伽(上音)底(都爾反二)息普(二合)嚕(三)莎訶(四)
是法印咒。若人誦持毗俱知咒
【現代漢語翻譯】 現代漢語譯本 毗俱知打一切鬼法印（印第十六）
依照之前的做法，彎曲左手的食指、無名指和小指，用大拇指壓住這三個手指的指甲上，不要讓指甲露出來，直立中指。起立，雙腳併攏，將印放在額頭上，用中指向下垂，對著眉間，面部做出憤怒的表情。右手不用，應用此印來擊打一切鬼。
毗俱知三眼法印（印第十七）
依照佛頂印，只是改變雙手的中指以下三個手指，反向交叉在掌心中，直立兩個食指，指尖相抵。兩個大拇指不要靠在中指上，各自附在食指側面豎立。起立，雙腳併攏，反轉手，正對著額頭，指尖正對著眉間，向下垂，面部做出憤怒的表情（與軍茶利三眼法印相同）。這是一個法印。如果想要治療疾病，以及降伏一切惡魔大鬼神等，應當用此印誦唸之前的大咒，所有方法都會有效果。
毗俱知掏數珠法印咒（印第十八咒二十六）
與十一面觀世音部掏數珠法相同，沒有其他差異。使用大心咒，又使用滅障礙咒，內容是：
唵(ōng)（一）毗(pí)唎(lì)（二合）舍(shě)棱(léng)（輕呼）伽(qié)你(nǐ)（二）索(suǒ)（三）
這個法印咒，名為滅障礙。毗俱知菩薩說，做印掏珠，誦唸此咒時，除去過去、未來、現在三世的罪業障礙，全部消除滅盡，永不殘留。都誦唸此咒，沒有不靈驗的。
毗俱知捻灰法印咒（印第十九咒二十七）
用右手大拇指和無名指，捻取灰，咒七遍，在頭頂上放著，咒語是：
唵(ōng)（一）烏(wū)特(tè)（二合）伽(qié)底(dǐ)（都爾反二）息(xī)普(pǔ)（二合）嚕(lū)（三）莎(suō)訶(hē)（四）
這個法印咒，如果有人誦持毗俱知咒
【English Translation】 English version Bhikuti (Bhikuti: a wrathful manifestation of Avalokiteśvara) Mudra for Striking All Ghosts (Mudra 16)
As before, bend the index, ring, and little fingers of the left hand. Press the thumb onto the nails of these three fingers, without revealing the nails. Straighten the middle finger. Stand up with both feet together. Place the mudra on the forehead, with the middle finger pointing downwards, towards the space between the eyebrows. Make an angry expression. The right hand is not used. Apply this mudra to strike all ghosts.
Bhikuti Three-Eyed Mudra (Mudra 17)
Follow the Ushnishavijaya (Ushnishavijaya: a form of the Buddha) Mudra, but change the three fingers below the middle fingers of both hands, crossing them inversely in the palms. Straighten the two index fingers, with their tips touching. Do not place the two thumbs on the middle fingers, but instead, attach them to the sides of the index fingers, standing upright. Stand up with both feet together, reverse the hands, and place them directly on the forehead, with the fingertips pointing directly at the space between the eyebrows, pointing downwards, and making an angry expression (same as the Kundali (Kundali: a wrathful deity) Three-Eyed Mudra). This is a mudra. If you wish to cure illnesses, and subdue all evil demons, great ghosts, and spirits, you should use this mudra and recite the previous great mantra. All methods will be effective.
Bhikuti Counting Beads Mudra and Mantra (Mudra 18, Mantra 26)
It is the same as the Eleven-Faced Avalokiteśvara (Avalokiteśvara: the bodhisattva of compassion) section's counting beads method, with no other differences. Use the Great Heart Mantra, and also use the Mantra for Eliminating Obstacles, which is:
Om (one) vi-ri (two combined) sha-leng (lightly pronounced) ga-ni (two) suo (three)
This mudra and mantra is called 'Eliminating Obstacles'. Bhikuti Bodhisattva (Bodhisattva: an enlightened being) says, when making the mudra and counting beads, reciting this mantra removes the karmic obstacles of the past, future, and present, completely eliminating them forever without residue. All who recite this mantra will find it effective.
Bhikuti Pinching Ashes Mudra and Mantra (Mudra 19, Mantra 27)
Use the thumb and ring finger of the right hand to pinch ashes, chanting the mantra seven times, placing it on the top of the head. The mantra is:
Om (one) wu-te (two combined) qie-di (pronounced 'du er' reversed, two) xi-pu (two combined) lu (three) suo-ha (four)
This is the mudra and mantra. If someone recites the Bhikuti mantra
法。若有出行來去之處。欲自防護。及與他人防護其身。以此法印。捻灰咒七遍。從頂至眉間兩腋嚥下心等六處。以灰涂之。處處去者皆無障礙。
毗俱知發遣一切去法印咒(印第二十咒二十八)
以左手。屈中指無名指頭。至第二節令平以大指相博。三指似綜。小指及食指各直舒。勿博無名指中指。屈膝並坐。以右手拓地。用左手印綜三指。當胸前著。腰屈向前咒曰。
唵(一)毗𠼝(二合)俱(上音)知(二)俱(上音)知(三)嗚𤙖(四)你你(五)腳(六)
是法印咒。若欲發遣一切。及欲驅使。當作此印手拓地已。舉頭口云去去即。當速去。
毗俱知菩薩使者法印品
毗俱知有二使者一名缽啰塔摩。二名缽啰薩那 是二使者各說一咒。請用菩薩前身印降伏一切。
使者缽啰塔摩咒(合前二十九使者咒第一)
即說咒曰。
唵(一)毗𠼝(二合)俱(上音)底兮(二合二)婆羅提(三)伽羅婆(四)莎訶(五)
使者缽啰薩那咒(合前咒三十使者咒第二)
即說咒曰。
唵(一)婆伽婆底兮(二合)(二)毗𠼝(二合)俱(上音)底兮(二合下同三)缽啰(二合)那你兮(四)缽啰(二合)婆皤底(五)莎訶(六)
是二
【現代漢語翻譯】 現代漢語譯本： 法。如果有人要出行，想要保護自己以及保護他人，可以使用這個法印。取灰，唸咒七遍，從頭頂到眉間，兩腋，咽喉，心等六個地方，用灰塗抹。這樣，無論去哪裡都不會有障礙。
毗俱知（Vikurvana）發遣一切去法印咒（印第二十咒二十八）
用左手，彎曲中指和無名指的指頭，使其與第二節平齊，用大拇指相抵。三指像織布的綜一樣。小指和食指各自伸直，不要與無名指和中指相抵。屈膝並坐，用右手按地，用左手結印，三指像綜一樣，放在胸前。身體向前彎曲，唸咒說：
唵(om)(一) 毗𠼝(vi)(二合) 俱(ju)(上音) 知(ji)(二) 俱(ju)(上音) 知(ji)(三) 嗚𤙖(hum phat)(四) 你你(ni ni)(五) 腳(krak)(六)
這個法印咒，如果想要發遣一切，以及想要驅使，就做這個手印，手按地之後，抬頭說『去去』，就會迅速離去。
毗俱知（Vikurvana）菩薩使者法印品
毗俱知（Vikurvana）有兩位使者，一名缽啰塔摩（Prathama），二名缽啰薩那（Prasana）。這兩位使者各自說一個咒語。請用菩薩前身印降伏一切。
使者缽啰塔摩（Prathama）咒（合前二十九使者咒第一）
即說咒曰：
唵(om)(一) 毗𠼝(vi)(二合) 俱(ju)(上音) 底兮(ti hi)(二合二) 婆羅提(bharati)(三) 伽羅婆(garbha)(四) 莎訶(svaha)(五)
使者缽啰薩那（Prasana）咒（合前咒三十使者咒第二）
即說咒曰：
唵(om)(一) 婆伽婆底兮(bhagavati hi)(二合)(二) 毗𠼝(vi)(二合) 俱(ju)(上音) 底兮(ti hi)(二合下同三) 缽啰(pra)(二合) 那你兮(nani hi)(四) 缽啰(pra)(二合) 婆皤底(bhavati)(五) 莎訶(svaha)(六)
這是兩位
【English Translation】 English version: Method: If someone is traveling and wants to protect themselves and others, they can use this mudra (hand gesture). Take ashes, chant the mantra seven times, and apply the ashes to six places: from the crown of the head to between the eyebrows, both armpits, the throat, and the heart. By doing so, there will be no obstacles wherever they go.
Vikurvana's Mudra and Mantra for Sending Away Everything (Mudra 20, Mantra 28)
With the left hand, bend the tips of the middle and ring fingers so they are level with the second joint, and touch them with the thumb. The three fingers resemble a loom shuttle. Extend the little and index fingers straight, without touching the ring and middle fingers. Sit with knees bent, press the ground with the right hand, and with the left hand form the mudra, the three fingers like a shuttle, placing it in front of the chest. Bend the body forward and chant the mantra:
Om (1) Vi (2) ju (2) ji (3) ju (3) ji (4) Hum Phat (4) Ni Ni (5) Krak (6)
This is the mudra and mantra. If you want to send away everything or command something, make this mudra, press the hand on the ground, then raise your head and say 'Go, go!' and it will quickly depart.
Chapter on the Mudras of Vikurvana Bodhisattva's Messengers
Vikurvana (Vikurvana) has two messengers, one named Prathama (Prathama), and the second named Prasana (Prasana). These two messengers each speak a mantra. Please use the mudra of the Bodhisattva's former body to subdue everything.
Mantra of the Messenger Prathama (Prathama) (Combined with the 29th Messenger Mantra, Number 1)
Then say the mantra:
Om (1) Vi (2) ju (2) Ti Hi (3) Bharati (4) Garbha (5) Svaha (5)
Mantra of the Messenger Prasana (Prasana) (Combined with the 30th Mantra, Messenger Mantra Number 2)
Then say the mantra:
Om (1) Bhagavati Hi (2) Vi (2) ju (2) Ti Hi (3) Pra Nani Hi (4) Pra Bhavati (5) Svaha (6)
These are the two
咒誦。菩薩聞者心生歡喜。其二使者隨請菩薩。菩薩印可是人得說此神咒者。能令一切皆生信仰。更有餘咒亦請通用。及諸印等助成菩薩威神力故。爾時佛亦同時悉皆印可。其使者等皆大歡喜。行菩薩法人。當誦持是咒法者。能令咒師所為之法。皆蒙菩薩常所護念即說咒曰(咒第三十一使者咒第三)。
唵(一)跢知(二)嗚𤙖(三)腳(四)
使者上方結界法咒(合前三十二使者第四)
咒曰。
唵(一)婆移跢知(二)嗚𤙖(三)㧊(四)
又結界咒(咒合前三十三使者咒第五)
咒曰。
唵(一)濕閉(二合)羝(二)阇知你(三)㧊(四)
是二咒者結護之時並用菩薩結界護身印誦咒法成。
使者頭法咒(咒合前三十四使者咒第六)
咒曰。
唵(一)皤冶那(去音)舍你(二)莎訶(三)
使者頂法咒(咒合前三十五使者咒第七)
咒曰。
唵(一)跢啰(二合上)薩你(二)嗚𤙖(二合三)
使者眼法咒(咒合前三十六使者咒第八)
咒曰。
唵(一)跢啰(二合上)薩耶(二)㧊(三)
使者口法咒(咒合前三十七使者咒第九)
咒曰。
唵(一)跢啰(二合上)西(
【現代漢語翻譯】 現代漢語譯本： 咒語誦唸完畢，菩薩聽聞後心生歡喜。兩位使者隨後懇請菩薩，菩薩印可，此人若能宣說此神咒，能使一切眾生皆生信仰。使者們又請求使用其他咒語及各種手印等，以助成菩薩的威神之力。當時，佛也同時全部印可。使者們都非常歡喜。修行菩薩法的人，應當誦持這些咒法，能使咒師所行之法，皆蒙菩薩常常護念。即說咒語如下（咒第三十一使者咒第三）：
『唵(om，種子字)(一) 跢知(ta zhi)(二) 嗚𤙖(weng)(三) 腳(jiao)(四)』
使者上方結界法咒（合前三十二使者第四）：
咒曰：
『唵(om，種子字)(一) 婆移跢知(po yi ta zhi)(二) 嗚𤙖(weng)(三) 㧊(po)(四)』
又結界咒（咒合前三十三使者咒第五）：
咒曰：
『唵(om，種子字)(一) 濕閉(shibi，二合)(二) 羝(di)(二) 阇知你(she zhi ni)(三) 㧊(po)(四)』
這兩個咒語，在結界守護之時，可以並用菩薩結界護身印，誦咒法成。
使者頭法咒（咒合前三十四使者咒第六）：
咒曰：
『唵(om，種子字)(一) 皤冶那(po ye na)(去音)(二) 舍你(she ni)(二) 莎訶(suo he)(三)』
使者頂法咒（咒合前三十五使者咒第七）：
咒曰：
『唵(om，種子字)(一) 跢啰(tala，二合上)(二) 薩你(sa ni)(二) 嗚𤙖(weng，二合)(三)』
使者眼法咒（咒合前三十六使者咒第八）：
咒曰：
『唵(om，種子字)(一) 跢啰(tala，二合上)(二) 薩耶(sa ye)(二) 㧊(po)(三)』
使者口法咒（咒合前三十七使者咒第九）：
咒曰：
『唵(om，種子字)(一) 跢啰(tala，二合上) 西(xi
【English Translation】 English version: After the mantra recitation, the Bodhisattva rejoiced upon hearing it. The two messengers then earnestly requested the Bodhisattva, who approved, saying that if a person can proclaim this divine mantra, it can cause all beings to generate faith. The messengers also requested the use of other mantras and various mudras (hand gestures), to assist in accomplishing the Bodhisattva's majestic spiritual power. At that time, the Buddha also simultaneously approved all of it. The messengers were all very delighted. Those who practice the Bodhisattva path should recite and uphold these mantra methods, which can ensure that the methods performed by the mantra master are always protected and念 by the Bodhisattva. The mantra is then spoken as follows (Mantra of the thirty-first messenger, mantra number three):
'Om (seed syllable)(一) Ta Zhi (二) Weng (三) Jiao (四)'
Mantra for establishing boundaries above the messenger (combined with the thirty-second messenger, number four):
Mantra says:
'Om (seed syllable)(一) Po Yi Ta Zhi (二) Weng (三) Po (四)'
Another boundary-establishing mantra (combined with the thirty-third messenger, mantra number five):
Mantra says:
'Om (seed syllable)(一) Shi Bi (two combined)(二) Di (二) She Zhi Ni (三) Po (四)'
These two mantras, when establishing boundaries for protection, can be used together with the Bodhisattva's boundary-establishing and body-protecting mudra, and the mantra recitation will be accomplished.
Mantra for the messenger's head (combined with the thirty-fourth messenger, mantra number six):
Mantra says:
'Om (seed syllable)(一) Po Ye Na (rising tone)(二) She Ni (二) Suo He (三)'
Mantra for the messenger's crown (combined with the thirty-fifth messenger, mantra number seven):
Mantra says:
'Om (seed syllable)(一) Tala (two combined, rising)(二) Sa Ni (二) Weng (two combined)(三)'
Mantra for the messenger's eyes (combined with the thirty-sixth messenger, mantra number eight):
Mantra says:
'Om (seed syllable)(一) Tala (two combined, rising)(二) Sa Ye (二) Po (三)'
Mantra for the messenger's mouth (combined with the thirty-seventh messenger, mantra number nine):
Mantra says:
'Om (seed syllable)(一) Tala (two combined, rising) Xi
二)嗚𤙖(二合)(三)㧊(四)
使者心法咒(咒合前三十八使者咒第十)
咒曰。
唵(一)毗𠼝(二合)俱(上音)知(二)㧊(三)
使者弓法咒(咒合前三十九使者咒第十一)
咒曰。
唵(一)婆移跢知(二)嗚𤙖(二合)(三)㧊(四)
使者箭法咒(咒合前第四十使者咒第十二)
咒曰。
唵(一)啰(上)知(二)㧊(三)
使者棓法咒(咒合前四十一使者咒第十三)
咒曰。
唵(一)婆移跢知(二)㧊(三)
是諸咒等。皆悉通用毗俱知菩薩法印。制伏鬼神療諸疾病。救護眾生皆當有驗。
小心咒(咒合前四十二)
咒曰。
唵(一)岐(入)(二)
毗俱知菩薩阿唎茶法印咒(印第二十一亦名一字印咒)
以二手四指。各握大指作拳。先右手在左腋下。次以左手在右腋下。屈左膝身就左邊。右腳斜直豎(一準軍荼利身法印)咒曰。
唵(一)苾凌(二合去音長呼)
結是印已。誦前大咒滿七遍已。即攝後腳。腳跟正當在右膝下。腳莫著地。右旋一匝。口稱唬𤙖。唱一聲已。誦一字咒。四顧看望。起大瞋形成。是毗俱知一法印。名為大大母達啰。毗俱知當作此
【現代漢語翻譯】 現代漢語譯本 二) 嗚𤙖 (二合) (三) 㧊 (四)
使者心法咒 (咒合前三十八使者咒第十)
咒曰：
唵 (ōng) (一) 毗𠼝 (pí lì，二合) 俱 (jù，上音) 知 (zhī) (二) 㧊 (pó) (三)
使者弓法咒 (咒合前三十九使者咒第十一)
咒曰：
唵 (ōng) (一) 婆 (pó) 移 (yí) 跢 (duō) 知 (zhī) (二) 嗚𤙖 (wū hōng，二合) (三) 㧊 (pó) (四)
使者箭法咒 (咒合前第四十使者咒第十二)
咒曰：
唵 (ōng) (一) 啰 (luō，上) 知 (zhī) (二) 㧊 (pó) (三)
使者棓法咒 (咒合前四十一使者咒第十三)
咒曰：
唵 (ōng) (一) 婆 (pó) 移 (yí) 跢 (duō) 知 (zhī) (二) 㧊 (pó) (三)
是諸咒等，皆悉通用毗俱知菩薩 (Vajrakrodha Bodhisattva) 法印，制伏鬼神，療諸疾病，救護眾生，皆當有驗。
小心咒 (咒合前四十二)
咒曰：
唵 (ōng) (一) 岐 (qí，入) (二)
毗俱知菩薩 (Vajrakrodha Bodhisattva) 阿唎茶法印咒 (印第二十一亦名一字印咒)
以二手四指，各握大指作拳。先右手在左腋下，次以左手在右腋下。屈左膝身就左邊，右腳斜直豎 (一準軍荼利 (Kundali) 身法印)。咒曰：
唵 (ōng) (一) 苾凌 (bì líng，二合，去音長呼)
結是印已，誦前大咒滿七遍已，即攝後腳，腳跟正當在右膝下，腳莫著地。右旋一匝，口稱唬𤙖 (hǔ hōng)。唱一聲已，誦一字咒，四顧看望，起大瞋形成。是毗俱知 (Vajrakrodha) 一法印，名為大大母達啰 (Mahamudra)。毗俱知 (Vajrakrodha) 當作此。
【English Translation】 English version Two) Wu Hong (Two combined) (Three) Po (Four)
Messenger Mind Dharma Mantra (Mantra combined with the tenth of the previous thirty-eight messenger mantras)
The mantra says:
Om (One) Pi Li (Two combined) Ju (Upper tone) Zhi (Two) Po (Three)
Messenger Bow Dharma Mantra (Mantra combined with the eleventh of the previous thirty-nine messenger mantras)
The mantra says:
Om (One) Po Yi Duo Zhi (Two) Wu Hong (Two combined) (Three) Po (Four)
Messenger Arrow Dharma Mantra (Mantra combined with the twelfth of the previous fortieth messenger mantras)
The mantra says:
Om (One) Luo (Upper) Zhi (Two) Po (Three)
Messenger Club Dharma Mantra (Mantra combined with the thirteenth of the previous forty-first messenger mantras)
The mantra says:
Om (One) Po Yi Duo Zhi (Two) Po (Three)
These mantras and others, all universally use the Vajrakrodha Bodhisattva's (Vajrakrodha Bodhisattva) Dharma seal. Subduing ghosts and spirits, curing all diseases, and saving all sentient beings will surely be effective.
Small Heart Mantra (Mantra combined with the previous forty-second)
The mantra says:
Om (One) Qi (Entering) (Two)
Vajrakrodha Bodhisattva (Vajrakrodha Bodhisattva) A Li Cha Dharma Seal Mantra (Seal twenty-one, also known as the One-Syllable Seal Mantra)
With both hands, each with the four fingers grasping the thumb to make a fist. First, the right hand is under the left armpit, then the left hand is under the right armpit. Bend the left knee and lean the body to the left side, the right foot diagonally straight (one follows the Kundali (Kundali) Body Dharma Seal). The mantra says:
Om (One) Bi Ling (Two combined, departing tone, long call)
After forming this seal, recite the previous great mantra seven times, then retract the back foot, the heel directly under the right knee, the foot not touching the ground. Rotate once to the right, verbally saying Hu Hong. After chanting once, recite the one-syllable mantra, look around, and generate a great angry form. This is the one Dharma seal of Vajrakrodha (Vajrakrodha), called Mahamudra. Vajrakrodha (Vajrakrodha) should act in this way.
法欲打一切。爾時會中諸金剛部眷屬眾等。而生大畏。諸天魔等。悉皆摧碎一時悶絕。以菩薩印威神力故。誦一字咒一遍。即當誦觀音身咒。等無差別。一字佛頂功德無異。
毗俱知救病法壇品
咒師若欲救病人者。至於病家。香湯灑浴著新凈衣。與作法壇。救其病苦。其作壇處。宜就好地。居近水樹華林之間。若臨恒河崖岸之處。或近有龍深潭之所。隨其所住最勝之處。凈修其地。如十一面七日壇法。凈修地竟。香泥塗地。懸于種種雜色幡蓋及諸寶器。其道場中應作四肘五色法壇。壇中心著毗俱知菩薩位。東方作蓮華座。座上橫著一口大刀。北方亦作一蓮華座。座上仰安明鏡一面。南方復作一蓮華座。于其座上豎三隻箭。壇西門外敷咒師座。取五水罐各受一升以下者。好滿盛凈水。著五穀子。以青柏葉及竹葉枝梨柰葉枝。塞其罐口。莊嚴罐已。將安四角及壇中心。種種上味果食十盤。然十二燈。以諸香華種種作法。誦咒供養日日不絕。滿七日已。當候隨心法印至驗為限。至誠懺悔。得滅除障速成證驗。后若療病亦依此法。令其病人。在咒師東面向北坐。咒白芥子。繞其病人頭上。燒之三日。定差。若作是法壇。如能候得日月蝕時。為此壇者最為大驗。若不值遇日月蝕時。于其月內擇取吉日。若無如前好
【現代漢語翻譯】 現代漢語譯本： 法欲打一切（Dharma intends to strike everything）。爾時會中諸金剛部眷屬眾等，而生大畏（At that time, all the Vajra family members in the assembly felt great fear）。諸天魔等，悉皆摧碎一時悶絕（All the gods and demons were crushed and fainted）。以菩薩印威神力故（Due to the majestic power of the Bodhisattva's mudra）。誦一字咒一遍，即當誦觀音身咒，等無差別（Reciting the one-syllable mantra once is the same as reciting the Avalokiteśvara's body mantra, without any difference）。一字佛頂功德無異（The merit of the one-syllable Buddha-crown mantra is no different）。
毗俱知救病法壇品（Bṛkuṭi's Chapter on the Dharma Altar for Curing Illnesses）
咒師若欲救病人者，至於病家，香湯灑浴著新凈衣（If a mantra master wants to cure a sick person, upon arriving at the sick person's home, they should bathe in fragrant water and wear new, clean clothes）。與作法壇，救其病苦（They should set up a Dharma altar to relieve the suffering of the illness）。其作壇處，宜就好地，居近水樹華林之間（The place for setting up the altar should be on good ground, near water, trees, and flower groves）。若臨恒河崖岸之處，或近有龍深潭之所（If it is near the banks of the Ganges River, or near a deep pool where dragons reside）。隨其所住最勝之處，凈修其地（Purify and cultivate the ground in the most auspicious place where they reside）。如十一面七日壇法，凈修地竟（Purify and cultivate the ground according to the seven-day altar method of the Eleven-Faced [Avalokiteśvara]）。香泥塗地，懸于種種雜色幡蓋及諸寶器（Smear the ground with fragrant mud, and hang various colorful banners, canopies, and precious objects）。其道場中應作四肘五色法壇（In the Dharma practice place, a four-cubit five-colored Dharma altar should be made）。壇中心著毗俱知菩薩位（Place the position of Bṛkuṭi Bodhisattva in the center of the altar）。東方作蓮華座，座上橫著一口大刀（Make a lotus seat in the east, and place a large sword horizontally on the seat）。北方亦作一蓮華座，座上仰安明鏡一面（Also make a lotus seat in the north, and place a bright mirror facing upwards on the seat）。南方復作一蓮華座，于其座上豎三隻箭（Again, make a lotus seat in the south, and erect three arrows on the seat）。壇西門外敷咒師座（Outside the west gate of the altar, spread out the mantra master's seat）。取五水罐各受一升以下者，好滿盛凈水，著五穀子（Take five water jars, each holding less than one liter, fill them well with clean water, and add five types of grains）。以青柏葉及竹葉枝梨柰葉枝，塞其罐口（Use green cypress leaves, bamboo leaves, pear and crabapple leaves to seal the mouths of the jars）。莊嚴罐已，將安四角及壇中心（After decorating the jars, place them at the four corners and the center of the altar）。種種上味果食十盤，然十二燈（Offer ten plates of various delicious fruits and foods, and light twelve lamps）。以諸香華種種作法，誦咒供養日日不絕（Perform various rituals with incense and flowers, and continuously recite mantras for offerings every day）。滿七日已，當候隨心法印至驗為限（After seven days, wait for the Dharma seal to appear according to your heart's desire as the limit of verification）。至誠懺悔，得滅除障速成證驗（Sincerely repent to eliminate obstacles and quickly achieve verification）。后若療病亦依此法（If treating illnesses later, also follow this method）。令其病人，在咒師東面向北坐（Have the sick person sit to the east of the mantra master, facing north）。咒白芥子，繞其病人頭上，燒之三日，定差（Enchant white mustard seeds, circle them around the sick person's head, and burn them for three days, and they will definitely recover）。若作是法壇，如能候得日月蝕時，為此壇者最為大驗（If setting up this Dharma altar, it is most effective to do so during a solar or lunar eclipse）。若不值遇日月蝕時，于其月內擇取吉日（If not encountering a solar or lunar eclipse, choose an auspicious day within the month）。若無如前好（If there is nothing as good as before）。
English version: Dharma intends to strike everything. At that time, all the Vajra family members in the assembly felt great fear. All the gods and demons were crushed and fainted. Due to the majestic power of the Bodhisattva's mudra. Reciting the one-syllable mantra once is the same as reciting the Avalokiteśvara's body mantra, without any difference. The merit of the one-syllable Buddha-crown mantra is no different.
Bṛkuṭi's Chapter on the Dharma Altar for Curing Illnesses
If a mantra master wants to cure a sick person, upon arriving at the sick person's home, they should bathe in fragrant water and wear new, clean clothes. They should set up a Dharma altar to relieve the suffering of the illness. The place for setting up the altar should be on good ground, near water, trees, and flower groves. If it is near the banks of the Ganges River, or near a deep pool where dragons reside. Purify and cultivate the ground in the most auspicious place where they reside. Purify and cultivate the ground according to the seven-day altar method of the Eleven-Faced [Avalokiteśvara]. Smear the ground with fragrant mud, and hang various colorful banners, canopies, and precious objects. In the Dharma practice place, a four-cubit five-colored Dharma altar should be made. Place the position of Bṛkuṭi (Bṛkuṭi Bodhisattva) in the center of the altar. Make a lotus seat in the east, and place a large sword horizontally on the seat. Also make a lotus seat in the north, and place a bright mirror facing upwards on the seat. Again, make a lotus seat in the south, and erect three arrows on the seat. Outside the west gate of the altar, spread out the mantra master's seat. Take five water jars, each holding less than one liter, fill them well with clean water, and add five types of grains. Use green cypress leaves, bamboo leaves, pear and crabapple leaves to seal the mouths of the jars. After decorating the jars, place them at the four corners and the center of the altar. Offer ten plates of various delicious fruits and foods, and light twelve lamps. Perform various rituals with incense and flowers, and continuously recite mantras for offerings every day. After seven days, wait for the Dharma seal to appear according to your heart's desire as the limit of verification. Sincerely repent to eliminate obstacles and quickly achieve verification. If treating illnesses later, also follow this method. Have the sick person sit to the east of the mantra master, facing north. Enchant white mustard seeds, circle them around the sick person's head, and burn them for three days, and they will definitely recover. If setting up this Dharma altar, it is most effective to do so during a solar or lunar eclipse. If not encountering a solar or lunar eclipse, choose an auspicious day within the month. If there is nothing as good as before.
【English Translation】 Modern Chinese Translation: 'Fa yu da yi qie' (Dharma intends to strike everything). At that time, all the Vajra family members in the assembly felt great fear. All the gods and demons were crushed and fainted. Due to the majestic power of the Bodhisattva's mudra. Reciting the one-syllable mantra once is the same as reciting the Avalokiteśvara's body mantra, without any difference. The merit of the one-syllable Buddha-crown mantra is no different.
Biju Zhi Jiu Bing Fa Tan Pin (Bṛkuṭi's Chapter on the Dharma Altar for Curing Illnesses)
If a mantra master wants to cure a sick person, upon arriving at the sick person's home, they should bathe in fragrant water and wear new, clean clothes. They should set up a Dharma altar to relieve the suffering of the illness. The place for setting up the altar should be on good ground, near water, trees, and flower groves. If it is near the banks of the Ganges River, or near a deep pool where dragons reside. Purify and cultivate the ground in the most auspicious place where they reside. Purify and cultivate the ground according to the seven-day altar method of the Eleven-Faced [Avalokiteśvara]. Smear the ground with fragrant mud, and hang various colorful banners, canopies, and precious objects. In the Dharma practice place, a four-cubit five-colored Dharma altar should be made. Place the position of Biju Zhi Pusa (Bṛkuṭi Bodhisattva) in the center of the altar. Make a lotus seat in the east, and place a large sword horizontally on the seat. Also make a lotus seat in the north, and place a bright mirror facing upwards on the seat. Again, make a lotus seat in the south, and erect three arrows on the seat. Outside the west gate of the altar, spread out the mantra master's seat. Take five water jars, each holding less than one liter, fill them well with clean water, and add five types of grains. Use green cypress leaves, bamboo leaves, pear and crabapple leaves to seal the mouths of the jars. After decorating the jars, place them at the four corners and the center of the altar. Offer ten plates of various delicious fruits and foods, and light twelve lamps. Perform various rituals with incense and flowers, and continuously recite mantras for offerings every day. After seven days, wait for the Dharma seal to appear according to your heart's desire as the limit of verification. Sincerely repent to eliminate obstacles and quickly achieve verification. If treating illnesses later, also follow this method. Have the sick person sit to the east of the mantra master, facing north. Enchant white mustard seeds, circle them around the sick person's head, and burn them for three days, and they will definitely recover. If setting up this Dharma altar, it is most effective to do so during a solar or lunar eclipse. If not encountering a solar or lunar eclipse, choose an auspicious day within the month. If there is nothing as good as before.
處所者。當就好寺作壇亦得。而其咒師。必須得他佈施白馬。若無白馬。用銀作馬而與咒師。若無銀作馬。任咒師意所須之物。以代馬用若無物者。好心孝順持戒堅固。能得不違阿阇梨教嚴決之者。方教此法。
毗俱知菩薩咒功能
若有沙門若婆羅門若善男子善女人等。持是大咒印。為護身結界種種作法。療病懺悔。供養香華不絕者。當得菩薩護念。
若欲入阿修羅宮者。於八年中日日誦咒。滿三千遍。作三眼印。用前大咒。咒白芥子一百八遍。一咒一散以打地上。其地即開而作孔穴。咒師得入。欲住得見彌勒佛者。即任意住。若欲出來勿入城中。若見道中有財物者。將擎出來亦得無罪。若有果子取而食之。壽命一千歲。
若意得大海竭者。可至海際經三個月。用前大咒。咒白芥子一百八遍。散海水中。日日如是海水即竭。若意欲得捉龍取者。應當近於有龍水邊。經一百日。作法誦咒。其龍自出。來就咒師任為調伏。若治熱病最為驗吉。
若人慾得安怛啰(二合)陀那。取摩那叱啰(唐雲石雄黃也)蜜陀僧二物。等分共搗為末。更細研之。經六個月。日日灑浴著新凈衣。日日三時。平旦日中及日暮時。至心咒藥一百八遍訖。更咒七遍。點著眼中。即得隨意安怛啰(二合)陀那。灑去方
【現代漢語翻譯】 現代漢語譯本： 處所的選擇：應當選擇好的寺廟設定壇場也可以。而對於咒師，必須得到他人佈施的白馬。如果沒有白馬，用銀子製作馬匹給予咒師。如果沒有銀子製作的馬，就按照咒師的意願，用他所需要的物品來代替馬匹。如果沒有物品，就選擇心地善良、孝順、持戒堅定、能夠嚴格遵守阿阇梨（Acharya，導師）教導的人，才可以傳授此法。
毗俱知菩薩（Bhikuti，忿怒尊）咒的功能：
如果有沙門（Sramana，出家修行者）、婆羅門（Brahmana，祭司）、善男子、善女人等，持誦這個大咒印，用來護身、結界、進行各種法事、治療疾病、懺悔罪業，供養香花不斷絕，就能得到菩薩的護念。
如果想要進入阿修羅（Asura，非天）宮，在八年中每天誦咒，滿三千遍，做三眼印，用前面的大咒，咒白芥子一百零八遍，每咒一遍就散一次，用來打地上，那個地方就會裂開一個孔穴，咒師就可以進入。如果想要在那裡見到彌勒佛（Maitreya，未來佛），就可以隨意居住。如果想要出來，不要進入城市中。如果看到路邊有財物，拿出來也可以，沒有罪過。如果那裡有果子，吃了可以活一千歲。
如果想要讓大海乾涸，可以到海邊，經過三個月，用前面的大咒，咒白芥子一百零八遍，散到海水中，每天都這樣做，海水就會乾涸。如果想要捉龍，應當靠近有龍的水邊，經過一百天，作法誦咒，龍自己就會出來，來順從咒師，任憑調伏。如果治療熱病，效果最好。
如果有人想要得到隱身術（Antardhana），取摩那叱啰（Manashila，唐朝時稱為石雄黃）和蜜陀僧兩種東西，等分混合搗成粉末，再仔細研磨。經過六個月，每天洗浴，穿新凈的衣服，每天三次，早晨、中午和傍晚，至誠地咒藥一百零八遍，再咒七遍，點在眼睛裡，就可以隨意隱身。想要去除隱身效果，就灑水。
【English Translation】 English version: Regarding the location: One should choose a good temple to set up the altar, or that is also acceptable. As for the mantra master, he must receive a white horse donated by others. If there is no white horse, use silver to make a horse and give it to the mantra master. If there is no silver horse, then according to the mantra master's wishes, use the items he needs to replace the horse. If there are no items, then choose someone who is kind-hearted, filial, steadfast in upholding the precepts, and able to strictly follow the teachings of the Acharya (teacher), only then can this method be taught.
The Function of the Bhikuti Bodhisattva (Wrathful Deity) Mantra:
If there are Sramanas (monastics), Brahmanas (priests), good men, or good women, who uphold this great mantra seal, using it for protection, establishing boundaries, performing various rituals, healing illnesses, repenting of sins, and continuously offering incense and flowers, they will receive the protection and mindfulness of the Bodhisattva.
If one wishes to enter the Asura (demi-god) palace, for eight years, recite the mantra daily, completing three thousand recitations, make the three-eyed mudra, and use the preceding great mantra to bless white mustard seeds one hundred and eight times. Each time you recite the mantra, scatter the seeds once, using them to strike the ground. The ground will then crack open a hole, and the mantra master can enter. If one wishes to stay there and see Maitreya Buddha (the future Buddha), one can reside there at will. If one wishes to come out, do not enter the city. If one sees wealth on the roadside, taking it out is also permissible, without sin. If there are fruits there, eating them can prolong one's life to a thousand years.
If one wishes to dry up the great ocean, one can go to the seashore and, for three months, use the preceding great mantra to bless white mustard seeds one hundred and eight times, scattering them into the sea. Doing this daily will cause the seawater to dry up. If one wishes to capture a dragon, one should approach a body of water where dragons reside and, for one hundred days, perform rituals and recite the mantra. The dragon will emerge on its own, coming to submit to the mantra master, allowing itself to be tamed. It is most effective for treating feverish illnesses.
If someone wishes to obtain the power of invisibility (Antardhana), take Manashila (realgar, also known as 'stone orpiment' in the Tang Dynasty) and Mithrasange (蜜陀僧) two substances, mix them in equal parts and pound them into a powder, then grind them finely. For six months, bathe daily, wear new and clean clothes, and three times a day—morning, noon, and evening—sincerely bless the medicine one hundred and eight times, then bless it seven more times, and apply it to the eyes. One will then be able to become invisible at will. To remove the invisibility, sprinkle water.
見。其藥勿使餘人把之。
若意欲入阿修羅宮。有諸惡物羅剎蛇等而作障難。及門不開。黑闇等障。皆預作意。咒白芥子一千八遍。自隨將行。但有障處即用打之。在在處處皆無障礙。
畫毗俱知像法
若用白褺。若於絹上。畫作其像。畫師先受持八戒齋。畫釋迦佛像。左廂畫金剛。右廂畫觀世音菩薩。其佛金色金剛身。面勿黑勿白。形狀如年十六童子。一切身份。猶如莊嚴菩薩身法。其觀世音面及身份。頭冠瓔珞天衣莊嚴。錦綺羅裙。皆如余處畫觀世音菩薩之法。觀音左手下。更別畫天女形。身皆白色。衣服赤白。貌極端正。頭戴華冠。次畫持咒師。在下胡跪手執香爐。向觀世音。作此像已。從白月一日至十五日。當食大麥乳糜。恒誦后咒。至黑月八日。三日三夜勿食。供養像時。其天女像即放光。入佛腳指中。見此相時悉果心願。
又若欲見槃茶啰婆私尼。於十三日若十四日或十五日。三日三夜。可入大海水中誦咒。張其畫像於水岸上。以百千蓮華供養之。時其槃茶啰婆私尼天神若來。修道聰明智慧辯才持咒仙人。隨其所愿皆得如意。
又毗俱知咒咒曰。
那(上音)么薩皤跢他揭羝驃(鼻朝反一)婆伽(上音)皤帝弊(鼻可反二)唵(三)薩皤婆(上音)夜那舍你(四)
【現代漢語翻譯】 現代漢語譯本：見到（藥），不要讓其他人觸碰它。
如果想要進入阿修羅宮（Asura Palace，非天居住的宮殿），那裡有各種惡物、羅剎（Rakshasa，惡鬼）和蛇等製造障礙，以及宮門不開、一片黑暗等阻礙，都要預先做好準備。唸誦咒語加持白芥子一千零八遍，隨身攜帶。只要有障礙的地方就用它擊打，無論在任何地方都不會有障礙。
毗俱知（Bhrkuti，觀世音菩薩的化身之一）畫像的繪製方法：
如果用白色的細布，或者在絹上繪製她的畫像。畫師首先要受持八關齋戒。繪製釋迦佛（Sakyamuni Buddha）的畫像，左邊畫金剛（Vajra，佛教中的護法神），右邊畫觀世音菩薩（Avalokitesvara Bodhisattva）。釋迦佛的身體是金色的，金剛的身體，面部不要畫成黑色或白色，形狀像十六歲的童子。一切身體部分，都像莊嚴的菩薩一樣。觀世音的面部和身體部分，頭戴寶冠，身披瓔珞天衣，裝飾華麗，穿著錦繡羅裙，都像其他地方繪製觀世音菩薩的方法一樣。在觀音左手下方，另外畫一個天女的形象，身體都是白色的，衣服是紅色和白色，容貌極其端正，頭戴華麗的寶冠。接下來畫持咒的修行者，在下方胡跪，手持香爐，面向觀世音。完成這幅畫像后，從白月一日到十五日，應當食用大麥乳粥， постоянно唸誦後面的咒語。到黑月八日，三天三夜不要進食。供養畫像的時候，天女的畫像就會放出光芒，進入佛的腳趾中。見到這種景象的時候，所有的心願都會實現。
此外，如果想要見到槃茶啰婆私尼（Pandaravasini，觀音菩薩的化身），在十三日、十四日或十五日，三天三夜，可以進入大海水中唸誦咒語。將她的畫像張掛在水岸上，用成百上千的蓮花供養她。這時，槃茶啰婆私尼天神就會降臨，修道者可以獲得聰明、智慧、辯才，持咒的仙人，可以隨心所愿，一切如意。
另外，毗俱知咒語如下：
那(上音)么薩皤跢他揭羝驃(鼻朝反一)婆伽(上音)皤帝弊(鼻可反二)唵(三)薩皤婆(上音)夜那舍你(四)
【English Translation】 English version: When you see the medicine, do not let others handle it.
If you wish to enter the Asura Palace (Asura Palace, the palace where non-divine beings reside), where various evil beings, Rakshasas (Rakshasa, evil spirits), and snakes create obstacles, and the gate does not open, and there is darkness, you must prepare in advance. Chant the mantra over white mustard seeds one thousand and eight times, and carry them with you. Wherever there is an obstacle, use them to strike it, and there will be no obstacles anywhere.
The method of drawing the image of Bhrkuti (Bhrkuti, one of the manifestations of Avalokitesvara Bodhisattva):
If using white fine cloth, or drawing her image on silk. The painter must first observe the eight precepts. Draw the image of Sakyamuni Buddha (Sakyamuni Buddha), draw Vajra (Vajra, a Dharma protector in Buddhism) on the left side, and Avalokitesvara Bodhisattva (Avalokitesvara Bodhisattva) on the right side. Sakyamuni Buddha's body is golden, Vajra's body, do not paint the face black or white, the shape is like a sixteen-year-old boy. All body parts are like a solemn Bodhisattva. Avalokitesvara's face and body parts, wearing a jeweled crown, adorned with necklaces and heavenly garments, decorated gorgeously, wearing brocade skirts, are all like the methods of drawing Avalokitesvara Bodhisattva in other places. Below Avalokitesvara's left hand, draw another image of a celestial maiden, her body is all white, her clothes are red and white, her appearance is extremely upright, and she wears a gorgeous jeweled crown. Next, draw the mantra-holding practitioner, kneeling on the ground below, holding an incense burner in his hands, facing Avalokitesvara. After completing this image, from the first day to the fifteenth day of the white month, you should eat barley milk porridge and constantly recite the following mantra. On the eighth day of the black month, do not eat for three days and three nights. When offering to the image, the image of the celestial maiden will emit light and enter the Buddha's toes. When you see this phenomenon, all your wishes will be fulfilled.
Furthermore, if you want to see Pandaravasini (Pandaravasini, a manifestation of Avalokitesvara Bodhisattva), on the thirteenth, fourteenth, or fifteenth day, for three days and three nights, you can enter the sea and chant the mantra. Hang her image on the shore, and offer her hundreds of thousands of lotus flowers. At this time, the Pandaravasini celestial deity will descend, and the practitioner can obtain intelligence, wisdom, eloquence, and the mantra-holding immortal can have everything as desired.
In addition, the Bhrkuti mantra is as follows:
Na(high tone) ma sapa ta ta gedi piao (nasal sound reversed one) po qie (high tone) po di bi (nasal sound can be reversed two) om (three) sa po po (high tone) ye na she ni (four)
怛啰娑(上音)你怛啰娑(上音)你(五)怛啰娑(上音)夜怛啰娑夜(六)怛啰西(七)苾炬智(八)你矩智(九)哆智哆智(十)吠跢智吠跢智(十一)戶嚕嚕吠跢智(十二)稅(去音)羝阇(上音)智你(十三)莎訶(十四句)
是咒亦名觀世音菩薩說金剛咒。
誦此咒時。一切障難皆悉休息。若欲自護。咒灰七遍。點額項下並二膊上。去處無畏若為他人咒其頭髮。結作為結。心恒唸咒。一切官府。若夜獨行。若賊中行。一切畏處皆得無難。所有惡人。皆歡喜歸伏不能為礙。欲降伏一切。當於白月十五日。一日一夜勿食。以菩提樹為柴。然火。一撮胡麻。咒一遍已擲火中燒。如是數滿八千遍時。一切歸伏。尸利沙樹(合歡樹是)拘留孫佛得道樹是。但是佛得道樹。即得用也。苦練亦得。
若被一切怨人厭禱。遂失心性。取男骨作橛。咒滿八千遍。丁埋怨人門底。還令彼人失心性也。
又法取燒尸灰。于黑月八日。咒一撮灰。一遍擲火中燒。如是滿八千遍。怨人即滅。
又法于黑月十四日。入水中立至臍。誦咒。一切怨家惡賊群眾。兩作和解俱生善心。又法欲作四方結界。取佉陀啰木。長橫八指四枚。各咒八百遍已。釘著四方。一切惡鬼及惡怨人。皆不得入此界之內。又于界中作
【現代漢語翻譯】 現代漢語譯本： 怛啰娑你 怛啰娑你 (五) 怛啰娑夜 怛啰娑夜 (六) 怛啰西 (七) 苾炬智 (八) 你矩智 (九) 哆智哆智 (十) 吠跢智吠跢智 (十一) 戶嚕嚕吠跢智 (十二) 稅羝阇智你 (十三) 莎訶 (十四句)
此咒也名為觀世音菩薩說金剛咒。
誦持此咒時，一切障礙災難都將止息。如果想要自我保護，用咒語加持灰燼七遍，點在額頭、頸項下以及雙臂上，前往任何地方都無所畏懼。如果為他人唸咒，就咒其頭髮，結髮為結，心中恒常唸誦此咒，一切官府、夜間獨行、或在盜賊之中行走，一切令人畏懼之處都能安然無恙。所有惡人都會歡喜歸順，不能造成阻礙。想要降伏一切，應當在白月（指農曆上半月）十五日，一日一夜不進食，用菩提樹作為柴火，點燃火焰，取一撮胡麻，唸咒一遍后投入火中焚燒。如此念滿八千遍時，一切都會歸順。尸利沙樹（Albizia julibrissin，合歡樹）是拘留孫佛（Kakusandha Buddha）得道之樹。只要是佛陀得道之樹，就可以使用。苦楝樹也可以。
如果被一切怨家仇人以厭勝之術詛咒，導致失去心性，就取男人的骨頭做成木橛，唸咒滿八千遍，將木橛埋在怨家仇人的門下，就能使那個人也失去心性。
另一種方法是取焚燒屍體的灰燼，在黑月（指農曆下半月）初八，唸咒加持一撮灰燼，念一遍就投入火中焚燒，如此念滿八千遍，怨家仇人就會消滅。
另一種方法是在黑月十四日，進入水中站立至臍部，誦唸咒語，一切怨家、惡賊、群眾，都會和解，共同生起善心。另一種方法是想要作四方結界，取佉陀啰木（Acacia catechu），長橫八指的木頭四枚，各自唸咒八百遍后，釘在四個方向，一切惡鬼以及惡毒的仇人，都不得進入此結界之內。又在此結界中...
【English Translation】 English version: Tadyatha: Tarasani Tarasani (5) Tarasaye Tarasaye (6) Tarasi (7) Bhikuti (8) Nikuti (9) Tate Tate (10) Vetate Vetate (11) Hururu Vetate (12) Svaha (13)
This mantra is also named the Vajra Mantra spoken by Avalokiteśvara Bodhisattva (Guanshiyin Pusa).
When reciting this mantra, all obstacles and difficulties will cease. If you wish to protect yourself, consecrate ashes with the mantra seven times, and apply them to your forehead, below your neck, and on both arms. You will be fearless wherever you go. If you are chanting for someone else, chant over their hair, tying it into a knot while constantly reciting the mantra in your mind. You will be safe in all government offices, when walking alone at night, or among thieves, and in all fearful places. All evil people will joyfully submit and be unable to cause harm. If you wish to subdue everything, on the fifteenth day of the white month (waxing moon), abstain from food for one day and one night. Use Bodhi tree wood as firewood, light a fire, and take a handful of sesame seeds. After chanting the mantra once, throw them into the fire to burn. When you have completed this eight thousand times, everything will submit. The Shirisha tree (Albizia julibrissin) is the tree under which Kakusandha Buddha attained enlightenment. Any tree under which a Buddha attained enlightenment can be used. The neem tree can also be used.
If you are cursed by enemies using witchcraft, causing you to lose your mind, take a male bone and make a peg. Chant the mantra eight thousand times and bury the peg under the enemy's door, causing them to also lose their mind.
Another method is to take ashes from a cremated corpse. On the eighth day of the black month (waning moon), chant over a handful of ashes, throwing them into the fire to burn after each recitation. When you have completed this eight thousand times, the enemy will be destroyed.
Another method is to stand in water up to your navel on the fourteenth day of the black month and recite the mantra. All enemies, evil thieves, and crowds will reconcile and generate good intentions together. Another method is to create a boundary in all four directions. Take four pieces of Khadira wood (Acacia catechu), each eight fingers in length and width. After chanting the mantra eight hundred times over each piece, nail them in the four directions. All evil ghosts and malicious enemies will not be able to enter this boundary. Furthermore, within this boundary...
曼茶羅。咒水二十一遍。灑散地上。即成結界。于中即堪作咒法也。
又法薩埵姥跢跛吒(上音)那𤙖蒲利沙蜱七遍咒芥子。又法雲長命闕物難成不譯也。
又法取秦牛酥一點子許。一咒一燒。如是數滿八千遍已。若到一切病痛障礙。並悉銷除。亦不須看日月時節。得作即作。柴亦任用。
又法取木患子柴。然火燒藥(此土無故闕之)。
又法瞋賊來欲躓頓我。誦此咒已即心歡喜。
又法官事。月八日于觀音像邊。咒白花。一莖一遍擲火中燒。滿八千遍。官事解了。
又法有賊欲來侵亂。于觀音像前至心誦咒。賊即還去。
又法隨求何法。誦此咒時燒無煙炭。咒白芥子。一顆一遍一擲火中燒。滿八千遍所求皆遂。又咒白芥子七遍。一切起尸。鬼等皆悉被縛。
又法咒石蜜七遍。擲著水中。即取此水作曼茶羅結界。于中誦咒。一切師子大蟲禽獸水牛白象啰阇朱啰水等皆不能害。毗俱知印咒及功能法略說已竟。
佛說陀羅尼集經卷第五 大正藏第 18 冊 No. 0901 陀羅尼集經
佛說陀羅尼集經卷第六(觀世音等諸菩薩卷下)
大唐天竺三藏阿地瞿多譯
何耶揭唎婆觀世音菩薩法印咒品(唐翻馬頭)當部(印即有八咒有十六)
【現代漢語翻譯】 現代漢語譯本 曼茶羅（Mandala，壇城）。唸咒水二十一遍，灑在地上，就成了結界。在其中就可以進行咒法。
又一種方法是，唸誦薩埵姥跢跛吒（Sattva Lopaṭapāṭa）那𤙖蒲利沙蜱（Nāṃ Puruṣapī）七遍，然後用咒過的芥子。 另一種方法是，關於長壽和缺少物品難以成就，這裡不翻譯。
又一種方法是，取一點秦牛酥，每念一遍咒就燒一次，這樣念滿八千遍后，如果遇到一切病痛障礙，都會全部消除。也不需要看日月時節，可以隨時進行。柴火也可以隨意使用。
又一種方法是，取木患子柴，點火燒藥（因為此地沒有，所以省略）。
又一種方法是，如果遇到心懷嗔恨的賊人想要使我跌倒，誦此咒后，內心就會充滿歡喜。
又一種方法是，如果遇到官司，在每月初八于觀音像邊，唸咒加持白花，一莖花念一遍咒，然後投入火中燒，念滿八千遍，官司就能解決。
又一種方法是，如果有賊人想要來侵犯擾亂，在觀音像前至誠誦咒，賊人就會自己回去。
又一種方法是，如果想要達成任何願望，誦此咒時燒無煙炭，唸咒加持白芥子，一顆芥子念一遍咒，然後投入火中燒，念滿八千遍，所求都能如願。或者唸咒加持白芥子七遍，一切起尸鬼等都會被束縛。
又一種方法是，唸咒加持石蜜七遍，然後投入水中，用此水製作曼茶羅結界，在其中誦咒，一切獅子、大蟲、禽獸、水牛、白象、啰阇朱啰（Rājā Cura，國王和盜賊）等都不能加害。毗俱知（Bhṛkuṭi，觀音菩薩的化身）印咒及功能法，簡略地說完了。
《佛說陀羅尼集經》卷第五 大正藏第 18 冊 No. 0901 《陀羅尼集經》
《佛說陀羅尼集經》卷第六（觀世音等諸菩薩卷下）
大唐天竺三藏阿地瞿多（Ādigupta）譯
何耶揭唎婆（Hayagrīva，馬頭觀音）觀世音菩薩法印咒品（唐朝翻譯為馬頭）當部（印有八個，咒有十六個）
【English Translation】 English version Mandala. Recite the mantra over water twenty-one times, and sprinkle it on the ground to form a boundary. Within this boundary, mantra practices can be performed.
Another method: Recite the mantra 'Sattva Lopaṭapāṭa Nāṃ Puruṣapī' seven times, then use mustard seeds that have been blessed with the mantra. Another method: Regarding longevity and the difficulty of achieving things when something is lacking, this is not translated here.
Another method: Take a small amount of Qin cow ghee, and burn it each time you recite the mantra. After completing this eight thousand times, if you encounter any illness or obstacles, they will all be eliminated. There is no need to consider the date or time; you can do it whenever you can. Any kind of firewood can be used.
Another method: Take wood from the Melia azedarach tree and burn medicine (omitted because it is not available here).
Another method: If a hateful thief tries to make me stumble, reciting this mantra will fill my heart with joy.
Another method: If you have a lawsuit, on the eighth day of the month, beside a Guanyin (Avalokiteśvara) statue, bless a white flower with the mantra, reciting the mantra once for each stem and throwing it into the fire. After reciting it eight thousand times, the lawsuit will be resolved.
Another method: If thieves try to invade and disturb, sincerely recite the mantra in front of a Guanyin statue, and the thieves will retreat.
Another method: If you want to achieve any wish, burn smokeless charcoal while reciting this mantra. Bless white mustard seeds with the mantra, reciting the mantra once for each seed and throwing it into the fire. After reciting it eight thousand times, all your wishes will be fulfilled. Alternatively, bless white mustard seeds with the mantra seven times, and all corpses, ghosts, etc., will be bound.
Another method: Bless rock candy with the mantra seven times, then throw it into the water. Use this water to create a Mandala boundary. Recite the mantra within it, and all lions, large insects, birds, water buffaloes, white elephants, Rājā Cura (kings and thieves), etc., will not be able to harm you. The mudra and mantra of Bhṛkuṭi and its functional methods have been briefly described.
'Sutra of Collected Dharanis Spoken by the Buddha,' Volume 5 Taisho Tripitaka, Volume 18, No. 0901, 'Sutra of Collected Dharanis'
'Sutra of Collected Dharanis Spoken by the Buddha,' Volume 6 (Lower Section of Various Bodhisattvas such as Avalokiteśvara)
Translated by Ādigupta of Great Tang and India
Chapter on the Mudras and Mantras of Hayagrīva Avalokiteśvara Bodhisattva (Translated as 'Horse-Headed' in the Tang Dynasty) - This section (has eight mudras and sixteen mantras)
馬頭護身結界法印咒第一
兩手從中指以下三指。向外相叉。各博著手背。合掌。二食指直豎。相去五分許。並二大指相著。各屈一節。勿著食指。頭指來去咒曰。
唵(一)缽啰毗迦悉跢(二)跋折啰(三)涉筏(二合)啰啰(上音)支(四)莎(去音)訶(五)
是法印咒。若欲受持是菩薩法者。先須以此法印誦咒護自身已。又咒木七遍。或咒水七遍。復以印印水。或咒白芥子。若咒灰等。皆各印咒滿七遍已。將木豎於四角為界。芥子灰水散於十方。皆成結界然。後作諸法事悉當有驗。
馬頭大法身印咒第二
兩手食指以下三指向外相叉。指頭各博著手背。合掌。以二小指並豎相合。並二大指相著。屈努。大指來去咒曰。
唵(一)杜那杜那(二)摩他摩他(三)可馱可馱(四)訶耶揭唎婆(五)嗚𤙖㧊(六)莎(去音)訶(七)
是法印咒。若人被毒蟲及蛇嚙者。並得惡人。以印印已咒之即差。
又法欲得咩古來者。取蘇摩那華。對馬頭像前咒二十一遍。一散像腳竟。右手取華。所行之處隨愛。咩古從后。咒華七遍方散即來。又若彼此俱有心者。取果子咒二十一遍。使人送食時。心即迷亂極相愛念。更無他意。
馬頭法心印咒第三
以
【現代漢語翻譯】 現代漢語譯本
馬頭護身結界法印咒第一
兩手從中指以下的三根手指，向外交叉，各自貼著手背，合掌。兩個食指直立，相距約五分（約1.5釐米），兩個大拇指相靠，各自彎曲一節，不要碰到食指。頭指向前移動時念誦咒語：
唵(om)（一）缽啰(bō luō)毗(pí)迦(jiā)悉(xī)跢(duǒ)（二）跋(bá)折(zhé)啰(luō)（三）涉(shè)筏(fá)（二合）啰(luō)啰(luō)（上音）支(zhī)（四）莎(suō)（去音）訶(hē)（五）
這是法印和咒語。如果想要受持這位菩薩的法，首先必須用這個法印誦咒來保護自身，然後咒木頭七遍，或者咒水七遍，再用印來印水，或者咒白芥子，或者咒灰等等，都要各自印咒滿七遍。然後將木頭豎立在四個角作為結界，將芥子、灰、水撒向十方，都能形成結界。之後再做各種法事，都會有效果。
馬頭大法身印咒第二
兩手食指以下的三根手指，向外交叉，指頭各自貼著手背，合掌。兩個小指併攏豎立，兩個大拇指相靠，彎曲。大拇指來回移動時念誦咒語：
唵(om)（一）杜(dù)那(nà)杜(dù)那(nà)（二）摩(mó)他(tā)摩(mó)他(tā)（三）可(kě)馱(tuó)可(kě)馱(tuó)（四）訶(hē)耶(yé)揭(jiē)唎(lì)婆(pó)（五）嗚(wū)𤙖(hōng)㧊(pēi)（六）莎(suō)（去音）訶(hē)（七）
這是法印和咒語。如果有人被毒蟲或蛇咬傷，或者被惡人所害，用這個法印印一下並唸誦咒語，就能痊癒。
另外，如果想要得到『咩古』（未知含義）的喜愛，取蘇摩那華（一種花），對著馬頭影象前唸誦二十一遍咒語，然後將花散在像的腳下。右手拿著花，走到哪裡都會被愛慕，『咩古』會從後面跟隨。咒花七遍后散開，『咩古』就會到來。另外，如果彼此都有好感，取果子唸誦二十一遍咒語，讓人送去食用，對方的心就會迷亂，非常愛戀，再沒有其他想法。
馬頭法心印咒第三
以
【English Translation】 English version
The First Mudra and Mantra for the Horse-Headed Protective Boundary
With both hands, interlock the three fingers from the middle finger downwards, with the backs of the fingers touching the backs of the hands. Join the palms together. Keep the two index fingers straight and upright, about five fen (approximately 1.5 cm) apart. Bring the two thumbs together, each bent at the first joint, without touching the index fingers. While moving the index fingers back and forth, recite the mantra:
Om (一) bo-luo-pi-jia-xi-duo (二) ba-zhe-luo (三) she-fa (joined) luo-luo (rising tone) zhi (四) suo (departing tone) he (五)
This is the mudra and mantra. If you wish to uphold the dharma of this Bodhisattva, you must first use this mudra and mantra to protect yourself. Then, chant over wood seven times, or chant over water seven times, and then use the mudra to imprint the water, or chant over white mustard seeds, or chant over ashes, etc., each time imprinting and chanting seven times. Then, erect the wood at the four corners to create a boundary, and scatter the mustard seeds, ashes, or water in the ten directions, all of which will form a boundary. After that, all dharma practices will be effective.
The Second Great Body Mudra and Mantra of Hayagriva (Horse-Headed)
With both hands, interlock the three fingers from the index finger downwards, with the tips of the fingers touching the backs of the hands. Join the palms together. Keep the two little fingers upright and joined together. Bring the two thumbs together and bend them. While moving the thumbs back and forth, recite the mantra:
Om (一) du-na-du-na (二) mo-ta-mo-ta (三) ke-tuo-ke-tuo (四) he-ye-jie-li-po (五) wū-hōng-pēi (六) suo (departing tone) he (七)
This is the mudra and mantra. If someone is bitten by poisonous insects or snakes, or harmed by evil people, imprint them with this mudra and chant the mantra, and they will be healed.
Furthermore, if you want to gain the affection of 『Mie Gu』 (unknown meaning), take Su Mo Na flowers (a type of flower), and chant the mantra twenty-one times in front of the image of Hayagriva. Then, scatter the flowers at the feet of the image. Hold the flower in your right hand, and wherever you go, you will be loved, and 『Mie Gu』 will follow from behind. After chanting over the flower seven times and scattering it, 『Mie Gu』 will come. Also, if both parties have feelings for each other, take fruit and chant the mantra twenty-one times, and have someone send it to be eaten. The other person's mind will become confused, and they will be extremely loving, with no other thoughts.
The Third Heart Mudra and Mantra of Hayagriva
Using
二手食指以下四指。向外相叉。指頭各博著手背。合掌。並二大指相著。各屈一節。勿著食指。大指來去咒曰。
唵(一)阿蜜唎都知(二合)婆(去音)婆(平音二)嗚𤙖㧊(三)莎(去音)訶(四)
是法印咒。若欲論議。取牛黃麝香龍腦香三味。和研咒千八遍。點著頂上及二髆上心喉眉間髮際腦後。又取白芥子咒三七遍。以右手把。至論議所門邊散之。仍左手中留少許分。正論議時。以右手把左手芥子。向論議人私密散已。便即彈指。即得勝他。法當如是。
馬頭頭法印咒第四
準前護身印。唯改二食指頭相拄。各屈。出二大節。小尖頭咒曰。
跢侄他(一)斫迦[口例]怖(二)斫迦啰(去音)叉[口例]怖(三)斫迦啰跛曇摩叉[口*例]怖(四)阿謨迦(去音)寫(五稱彼人名)始啰(上音)枳徴(上音二合六)跛啰舍網伽車(上音)睹(七)莎(去音)訶(八)叉(去沙反余處皆然)
其法若一切人患頭痛者。取其名字。即誦此咒咒水。作嗚𤙖(去音)聲已。即以此水打其頭上。印其痛處其痛即愈(古本闕此咒也)。
馬頭頂法印咒第五
準前頭印。唯改豎二食指。頭相著。列二中指。在食指前。頭相拄咒曰。
唵(一)室唎(二合)羅
【現代漢語翻譯】 現代漢語譯本：二手食指以下四指，向外相叉，指頭各自抵著手背，合掌。併攏兩個大拇指，使它們相接觸，各自彎曲一節，不要接觸食指。大拇指來回移動，唸誦咒語如下： 『唵(om) (一)，阿蜜唎都知(amritadochi)(二合) 婆(va，去音) 婆(va，平音二)，嗚𤙖㧊(hum phat)(三)，莎(suo，去音)訶(he)(四)』 這是法印咒語。如果想要辯論，取牛黃、麝香、龍腦香這三種香料，混合研磨，唸誦咒語一千零八遍。點在頭頂、兩個肩膀、心口、喉嚨、眉間、髮際、腦後。再取白芥子，唸誦咒語二十一遍，用右手拿著，到辯論場所的門邊撒出去。仍然在左手中留少許。正式辯論時，用右手拿著左手的芥子，向辯論的人秘密地撒出去，然後就彈指，就能戰勝對方。方法應當如此。 馬頭頭法印咒第四 按照之前的護身印，只是改變兩個食指的指頭互相抵住，各自彎曲，伸出兩個大關節，小尖頭。唸誦咒語如下： 『跢侄他(tadyatha)(一)，斫迦[口例]怖(chakrakilaya bhaya)(二)，斫迦啰(chakra，去音)叉[口例]怖(kilaya bhaya)(三)，斫迦啰跛曇摩叉[口*例]怖(chakrapadma kilaya bhaya)(四)，阿謨迦(amogha，去音)寫(sha)(五，稱呼那個人的名字)，始啰(shira，上音)枳徴(kiching，上音二合六)，跛啰舍網伽車(parashavangagachatu)(七)，莎(suo，去音)訶(he)(八) 叉(cha，去沙反，其他地方也是這樣)』 使用這個方法，如果有人患頭痛，取他的名字，就誦這個咒語咒水，發出嗚𤙖(hum，去音)的聲音，就用這水打在他的頭上，印在他疼痛的地方，他的疼痛就會痊癒（古本缺少這個咒語）。 馬頭頂法印咒第五 按照之前的頭印，只是改變為豎起兩個食指，指頭互相接觸，排列兩個中指在食指前面，指頭互相抵住。唸誦咒語如下： 『唵(om)(一)，室唎(shri，二合) 羅(ra)』
【English Translation】 English version: The four fingers other than the index fingers of both hands are crossed outwards, with the fingertips touching the back of the hands. Join the palms together. Bring the two thumbs together, each bent at one joint, without touching the index fingers. Move the thumbs back and forth, chanting the following mantra: 'Om (一), Amritadochi (二合) Va (去音) Va (平音二), Hum Phat (三), Svaha (去音) (四)' This is the Dharma seal mantra. If you wish to debate, take three ingredients: Calculus Bovis (ox gallstone), musk, and Borneol Camphor, grind them together, and chant the mantra one thousand and eight times. Apply it to the top of the head, both shoulders, chest, throat, between the eyebrows, hairline, and back of the head. Then take white mustard seeds, chant the mantra twenty-one times, hold them in the right hand, and scatter them at the entrance of the debate venue. Still keep a small amount in the left hand. During the actual debate, hold the mustard seeds in the left hand with the right hand, secretly scatter them towards the person you are debating, and then snap your fingers. You will be able to defeat the opponent. The method should be like this. The Fourth Horse-Headed Head Dharma Seal Mantra Follow the previous self-protection seal, only changing the tips of the two index fingers to touch each other, each bent, extending two large joints, with small pointed tips. Chant the following mantra: 'Tadyatha (一), Chakrakilaya bhaya (二), Chakra (去音) Kilaya bhaya (三), Chakrapadma kilaya bhaya (四), Amogha (去音) Sha (五, call that person's name), Shirakiching (上音二合六), Parashavangagachatu (七), Svaha (去音) (八) Cha (去沙反, the same elsewhere)' The method is, if anyone suffers from a headache, take their name, then chant this mantra over water, making a 'Hum (去音)' sound, and then strike their head with this water, sealing the painful area, and their pain will be healed (this mantra is missing in the ancient version). The Fifth Horse-Headed Top Dharma Seal Mantra Follow the previous head seal, only changing to raise the two index fingers, with the fingertips touching each other, arrange the two middle fingers in front of the index fingers, with the fingertips touching each other. Chant the following mantra: 'Om (一), Shri (二合) Ra'
唎至(二)嗚𤙖㧊(三)莎(去音)訶(四)
是法印咒。若有人病頭頂痛者。當以此印印其痛處。誦咒即差。
馬頭口法印咒第六
反叉后二指于掌中。直豎二中指。頭相拄。並豎二大指。以右頭指捻右大指頭。左頭指豎少曲。在中指邊咒曰。
唵(一)鶻嚕嚧(二)鳩嚧馱那(三)嗚𤙖㧊(四)莎(去音)訶(五)
是法印咒。用治一切鬼病即差。
馬頭牙法印咒第七
準前觀世音不空罥索菩薩牙印。上唯改二中指。直豎頭相著。二大指並豎博中指。先以左小指握右無名指背。后以右小指握左小指背咒曰。
南(上音)謨(上音)啰(上音)跢那(二合)怛啰(二合)夜耶(一)南謨阿梨耶(二)婆盧吉帝(三)攝婆(二合)啰(去音)耶(四)菩提薩埵(去音)耶(五)摩訶薩埵(去音)耶(六)摩訶迦嚧尼迦(去音)耶(七)跢侄他跢啰(上二合)吒(九)跢啰(上二合)吒(十)末吒末吒(十一)瞋陀瞋陀(十二)頻陀頻陀(十三)嗚𤙖(十四)㧊㧊(十五)莎(去音)訶(十六)
是法印咒。若破諸法。欲令餘人所作咒法不成辦者。當作四肘三色粉壇。南北兩面畫蓮華座。于其座上畫著牙形。東面華座。座上畫作拔折啰印。然十二燈。百味異食
【現代漢語翻譯】 現代漢語譯本 唎至(二)嗚𤙖㧊(三)莎(去音)訶(四) 這是法印咒。如果有人頭頂疼痛，就用這個印印在疼痛處，誦咒即可痊癒。 馬頭口法印咒第六 反叉兩手的后兩個手指于掌中，直豎起兩個中指，指頭相靠。並豎起兩個大拇指，用右手的食指捏住右手的拇指頭，左手的食指豎起略微彎曲，在中指旁邊唸咒說： 唵(om，種子字)(一)鶻嚕嚧(hūṃ，種子字)(二)鳩嚧馱那(krodhana，忿怒尊)(三)嗚𤙖㧊(hūṃ phaṭ，種子字)(四)莎(svāhā，成就)訶(五) 這是法印咒。用以治療一切鬼病，立即痊癒。 馬頭牙法印咒第七 依照之前的觀世音菩薩不空罥索菩薩的牙印。上面只改變兩個中指，直豎起指頭相靠。兩個大拇指並豎靠在中指上。先用左手的小指握住右手無名指的背部，然後用右手的小指握住左手小指的背部，唸咒說： 南(nā，歸命)謨(mó，歸命)啰(rā，塵垢)跢那(ratna，寶)怛啰(traya，三)(二合)夜耶(yāya，向)(一)南謨阿梨耶(namo ārya，歸命聖者)(二)婆盧吉帝(avalokite，觀自在)(三)攝婆(svara，聲音)(二合)啰(rā，塵垢)耶(ya，者)(四)菩提薩埵(bodhisattvāya，菩薩)(去音)耶(五)摩訶薩埵(mahāsattvāya，大菩薩)(去音)耶(六)摩訶迦嚧尼迦(mahākāruṇikāya，大悲者)(去音)耶(七)跢侄他(tadyathā，即說咒曰)(八)跢啰(tara，救度)(上二合)吒(ṭa，種子字)(九)跢啰(tara，救度)(上二合)吒(ṭa，種子字)(十)末吒末吒(maṭa maṭa，摧伏)(十一)瞋陀瞋陀(chinda chinda，斷除)(十二)頻陀頻陀(bhinda bhinda，破壞)(十三)嗚𤙖(hūṃ，種子字)(十四)㧊㧊(phaṭ phaṭ，種子字)(十五)莎(svāhā，成就)(去音)訶(十六) 這是法印咒。如果想要破除各種法術，使其他人所作的咒法不能成功，就做一個四肘大小的三色粉壇。南北兩面畫蓮花座，在蓮花座上畫上牙齒的形狀。東面的蓮花座上，畫上金剛杵印。點燃十二盞燈，擺放各種美味食物。
【English Translation】 English version 唎至(two)嗚𤙖㧊(three)莎(gone sound)訶(four) This is a Dharma seal mantra. If someone has a headache, use this seal to stamp the painful area and recite the mantra to be cured. The Sixth Horse-Headed Mouth Dharma Seal Mantra Cross the last two fingers of both hands in the palms. Straighten the two middle fingers, with the tips touching each other. Raise both thumbs together. Use the right index finger to pinch the tip of the right thumb. Raise the left index finger slightly bent, next to the middle finger. Recite the mantra: 唵(om, seed syllable)(one)鶻嚕嚧(hūṃ, seed syllable)(two)鳩嚧馱那(krodhana, wrathful deity)(three)嗚𤙖㧊(hūṃ phaṭ, seed syllable)(four)莎(svāhā, accomplishment)訶(five) This is a Dharma seal mantra. It is used to cure all ghost sicknesses and will be cured immediately. The Seventh Horse-Headed Tooth Dharma Seal Mantra Follow the previous Avalokiteśvara Amoghapāśa Bodhisattva's tooth seal. Only change the two middle fingers above, straightening them with the tips touching each other. Raise both thumbs together and place them against the middle fingers. First, use the left little finger to grasp the back of the right ring finger, then use the right little finger to grasp the back of the left little finger. Recite the mantra: 南(nā, Homage)謨(mó, Homage)啰(rā, dust)跢那(ratna, jewel)怛啰(traya, three)(two combined)夜耶(yāya, to)(one)南謨阿梨耶(namo ārya, Homage to the Noble)(two)婆盧吉帝(avalokite, Avalokiteśvara)(three)攝婆(svara, sound)(two combined)啰(rā, dust)耶(ya, one)(four)菩提薩埵(bodhisattvāya, Bodhisattva)(gone sound)耶(five)摩訶薩埵(mahāsattvāya, Great Bodhisattva)(gone sound)耶(six)摩訶迦嚧尼迦(mahākāruṇikāya, Great Compassionate One)(gone sound)耶(seven)跢侄他(tadyathā, Thus it is)(eight)跢啰(tara, save)(upper two combined)吒(ṭa, seed syllable)(nine)跢啰(tara, save)(upper two combined)吒(ṭa, seed syllable)(ten)末吒末吒(maṭa maṭa, crush)(eleven)瞋陀瞋陀(chinda chinda, cut off)(twelve)頻陀頻陀(bhinda bhinda, destroy)(thirteen)嗚𤙖(hūṃ, seed syllable)(fourteen)㧊㧊(phaṭ phaṭ, seed syllable)(fifteen)莎(svāhā, accomplishment)(gone sound)訶(sixteen) This is a Dharma seal mantra. If you want to break all kinds of spells and prevent the spells performed by others from succeeding, make a three-colored powder altar of four cubits in size. Draw lotus seats on the north and south sides, and draw the shape of teeth on the lotus seats. On the east lotus seat, draw a vajra seal. Light twelve lamps and place various delicious foods.
備辦八盤。其食日別換著新者。新新供養。滿於七日。日別仍須咒白芥子一百八遍。一咒一投火中燒之。一切諸人作法。皆破不能成辦(餘人者謂外道惡人)。
馬頭觀世音菩薩乞食法印咒第八
仰左手。各豎五指。右手下向。以中指無名指大指頭各相拄咒曰。
唵(一)是那耳(二句)誦二七遍
馬頭觀世音菩薩解禁刀法印咒第九
舒二手。左手在外。右手在內。以左手拓右手背。豎二大指。咒曰。
唵(一)阿娑忙義你(二)莎訶(三)
馬頭療病法印咒第十
反叉二手后二指掌中。豎二中指頭相拄。並屈二大指目前。各以二頭指屈。握二大指甲根。頭指甲背相著咒曰。
唵(一)鶻嚕嚧(二)鳩嚧馱(去音)那(三)嗚𤙖泮(四)莎(去音)訶(五)
是法印咒。當用療治一切諸病。及鬼神等所苦惱者。悉皆療之其病即差。
馬頭觀世音菩薩大咒第十一
咒曰。
那(上音)謨(上音下同)啰(上音)跢那(二合)怛啰(二合)夜耶(一)那謨阿𠼝耶婆盧(輕呼)枳帝攝筏(二合)啰(去音)耶(二)菩提薩埵(去音)耶(三)摩訶薩埵(上音)耶(四)摩訶迦嚧尼迦(去音)耶(五)那麼薩婆薩埵毗耶(二合)娑(上音)
【現代漢語翻譯】 現代漢語譯本： 準備八個盤子，每天更換新的食物供養，持續七天。每天還需要念誦一百零八遍咒語加持過的白芥子，每念一遍就投入火中焚燒。這樣，所有其他人（指外道惡人）所作的法術都將被破除，無法成功。
馬頭觀世音菩薩（Hayagriva Avalokiteshvara）乞食法印咒第八
左手向上，五指伸直。右手向下，以中指、無名指和大拇指的指尖互相接觸。唸誦咒語：
唵（om）（一） 是那耳（shina er）（二句） 誦二七遍
馬頭觀世音菩薩（Hayagriva Avalokiteshvara）解禁刀法印咒第九
雙手伸開，左手在外，右手在內。用左手掌背貼住右手背，豎起兩個大拇指。唸誦咒語：
唵（om）（一） 阿娑忙義你（asaman gini）（二） 莎訶（svaha）（三）
馬頭觀世音菩薩（Hayagriva Avalokiteshvara）療病法印咒第十
雙手反交叉，將後面的兩個手指握在掌中，豎起兩個中指，指尖相抵。彎曲兩個大拇指在前面，用兩個食指彎曲，握住兩個大拇指的指甲根部，食指的指甲背部互相接觸。唸誦咒語：
唵（om）（一） 鶻嚕嚧（hulu lu）（二） 鳩嚧馱（kuru dha）（三） 嗚𤙖泮（hum phat）（四） 莎訶（svaha）（五）
這個法印咒語，應當用來治療一切疾病，以及被鬼神等所困擾的人，都能治好，病立刻痊癒。
馬頭觀世音菩薩（Hayagriva Avalokiteshvara）大咒第十一
咒語：
那謨（namo） 啰怛那（ratna） 怛啰夜耶（trayaya）（一） 那謨（namo） 阿利耶（arya） 婆盧枳帝（valokite） 攝筏啰耶（shvaraya）（二） 菩提薩埵耶（bodhisattvaya）（三） 摩訶薩埵耶（mahasattvaya）（四） 摩訶迦嚧尼迦耶（mahakarunikaya）（五） 那麼薩婆薩埵毗耶（namah sarva sattvebhyah） 娑（娑）
【English Translation】 English version: Prepare eight plates, changing the food daily with fresh offerings, continuing for seven days. Each day, also recite the mantra over white mustard seeds one hundred and eight times, casting one seed into the fire with each recitation. By doing this, all the magic performed by others (referring to heretics and evil people) will be broken and unable to succeed.
Hayagriva Avalokiteshvara's Alms-Begging Mudra Mantra, the Eighth
Raise the left hand upward, with all five fingers extended. Hold the right hand downward, with the tips of the middle finger, ring finger, and thumb touching each other. Recite the mantra:
Om (one) Shina Er (two phrases) Recite twenty-seven times.
Hayagriva Avalokiteshvara's Unbinding Sword Mudra Mantra, the Ninth
Extend both hands, with the left hand outside and the right hand inside. Place the back of the left hand on the back of the right hand, and raise both thumbs. Recite the mantra:
Om (one) Asaman Gini (two) Svaha (three)
Hayagriva Avalokiteshvara's Healing Mudra Mantra, the Tenth
Cross both hands in reverse, holding the two fingers at the back in the palms. Raise the two middle fingers, with their tips touching each other. Bend the two thumbs forward, and with the two index fingers bent, grasp the nail roots of the two thumbs, with the backs of the index finger nails touching each other. Recite the mantra:
Om (one) Hulu Lu (two) Kuru Dha (three) Hum Phat (four) Svaha (five)
This mudra mantra should be used to heal all illnesses, and those who are troubled by ghosts and spirits, all can be healed, and the illness will immediately be cured.
Hayagriva Avalokiteshvara's Great Mantra, the Eleventh
Mantra:
Namo Ratna Trayaya (one) Namo Arya Valokite Shvaraya (two) Bodhisattvaya (three) Mahasattvaya (four) Mahakarunikaya (five) Namah Sarva Sattvebhyah (six) Svaha
那伽底(都爾反)爾(六)那麼薩婆薩埵毗耶(二合)婆(上音)那博訶唎泥(七)那麼薩婆薩埵婆瑜(去音)跢啰那(去音)耶(八)那謨薩婆薩埵婆耶跋啰(二合)賒么那迦啰(去音)耶(九)那麼薩婆薩埵毗耶(二合)地只枳瑳(上音)那迦啰(去音)耶(十)那麼薩婆薩埵盤陀(去音)那熾(熾詣反)陀那迦啰(去音)耶(十一)那謨薩婆薩埵獨佉波啰木叉拏迦啰(去音)耶(十二)那謨薩婆毗知案(去二合)陀迦(去音)啰毗陀么那迦(去音)啰(去音)耶(十三)那麼薩婆毗知耶(二合)遲揭(去音)陀謨郁跢(二合平)曳(十四)摩訶迦嚧尼迦(去音)耶(十五)那謨薩婆毗知耶(二合)啰阇跋啰(二合)比跢曳(十六)摩訶瑜(去音)嗜攝筏(二合)啰(去音)耶(十七)跢寫那摩悉提(二合)唎埵(十八)伊(上音)擔阿唎耶婆盧(輕呼)枳帝攝筏(二合)啰姥枯知(上二合)吉(去音)南(十九)𠼝師毗知耶(二合)陀(去音)啰(二十)弟婆那(去音)伽藥叉啰剎娑(二十一)氈(去音)哆啰(二合)智知耶(二合)(二十二)揭啰(上二合)訶那叉跢啰(二合)(二十三)釋揭啰(上二合)跋訶(上音)摩(二十四)路迦婆(去音)羅毗瑟紐(二合)(二十五)摩醯攝筏(二合)啰那啰冶那
(二十六)始婆悉健(二合)陀俱(上音)鞞(去音)啰(二十七)素唎跢啰(二合)那跢哩(二合)伽那地遮(去二十八)那摩悉揭(二合)哩擔(二十九)何耶揭哩飯那(去音)摩𠼝跢厭(上音三十)摩跋帶(去音)釤弭(上音三十一)薩婆羯么遏他(二合)娑陀(去音)旦(三十二)阿娑(上音)醯(上音)閻(二合)(三十三)薩婆蒲陀(去音)難(上)(三十四)毗沙難(去音)阇(三十五)泥迦跢旦(三十六)薩婆突瑟吒(二合)那(去音)伽(去音)難曇么劍(三十七)跢侄他(三十八)唵(三十九)陀嚕羅陀嚕羅(四十)毗嚕羅比嚕羅(四十一)薩婆比沙(上音)伽跢迦(四十二)薩婆部陀毗達啰(二合)跛迦(四十三)匙皤里陀(四十四)毗悉普(二合)陵伽跢訶(去音)婆(四十五)雞薩啰啅(去音)婆(四十六)跋啰筏唎陀鞞(去音)伽(四十七)跋折啰齲啰(四十八)昵(上音)迦跢伽(四十九)阇里陀(五十)婆蘇陀跢羅(五十一)尼尸婆(二合)悉陀訶悉陀(五十二)摩嚧都佉澀陀(五十三)陀啰忍陀啰(五十四)跋羅伐唎陀(五十五)部陀迦(去音)那三暮訶毗芻(去音)婆迦(上音)啰(五十六)缽啰比知耶(二合)三薄叉那迦啰(去音)耶(五十七)缽啰賒案(去二合)致迦啰(
【現代漢語翻譯】 現代漢語譯本： （二十六）希瓦悉健陀俱毗羅（Śiva-skandha-kubera）： （二十七）蘇利塔羅那塔哩伽那地遮（Surya-tara-nadari-ganadhica）： （二十八）那摩悉揭哩擔（Namas-kṛtam）：敬禮！ （二十九）何耶揭哩飯那摩𠼝跢厭（Hayagriva-namo-stutayam）：禮敬馬頭明王！ （三十）摩跋帶釤弭（Maha-bandha-sammi）：偉大的束縛！ （三十一）薩婆羯么遏他娑陀旦（Sarva-karma-artha-sadhana）：一切事業皆得成就！ （三十二）阿娑醯閻（Asa-heyam）：無與倫比！ （三十三）薩婆蒲陀難（Sarva-bhuta-nam）：對一切眾生！ （三十四）毗沙難阇（Visana-ja）：恐怖的生起！ （三十五）泥迦跢旦（Nikata-ta）：接近終結！ （三十六）薩婆突瑟吒那伽難曇么劍（Sarva-dusta-naga-nirdamanam-krtam）：降伏一切惡龍！ （三十七）怛侄他（Tadyatha）：即說咒曰： （三十八）唵（Om）： （三十九）陀嚕羅陀嚕羅（Dhurura-dhurura）： （四十）毗嚕羅比嚕羅（Virura-virura）： （四十一）薩婆比沙伽跢迦（Sarva-visa-ghataka）：摧毀一切毒藥！ （四十二）薩婆部陀毗達啰跛迦（Sarva-bhuta-vidravaka）：驅散一切鬼神！ （四十三）匙皤里陀（Civarida）： （四十四）毗悉普陵伽跢訶婆（Visphulinga-daha-bhava）：火星飛濺，焚燒殆盡！ （四十五）雞薩啰啅婆（Kisara-drava）： （四十六）跋啰筏唎陀鞞伽（Bhara-varita-vega）： （四十七）跋折啰齲啰（Vajra-khura）：金剛蹄！ （四十八）昵迦跢伽（Nikata-ga）：接近終結！ （四十九）阇里陀（Jarita）： （五十）婆蘇陀跢羅（Vasudha-tara）： （五十一）尼尸婆悉陀訶悉陀（Nisiva-siddha-hasiddha）： （五十二）摩嚧都佉澀陀（Marut-ukha-sita）： （五十三）陀啰忍陀啰（Dhara-indra）： （五十四）跋羅伐唎陀（Bhara-varita）： （五十五）部陀迦那三暮訶毗芻婆迦啰（Bhuta-gana-samuha-bhikso-bhakara）：鬼神眾集會，乞食者！ （五十六）缽啰比知耶三薄叉那迦啰耶（Prati-vidya-sambhaksa-nakara-ya）：對於知識的完全吞噬者！ （五十七）缽啰賒案致迦啰（Prasana-cikara）：
【English Translation】 English version: (26) Śiva-skandha-kubera (希瓦悉健陀俱毗羅): (27) Surya-tara-nadari-ganadhica (蘇利塔羅那塔哩伽那地遮): (28) Namas-kṛtam (那摩悉揭哩擔): Homage! (29) Hayagriva-namo-stutayam (何耶揭哩飯那摩𠼝跢厭): Homage to Hayagriva (馬頭明王)! (30) Maha-bandha-sammi (摩跋帶釤弭): Great binding! (31) Sarva-karma-artha-sadhana (薩婆羯么遏他娑陀旦): Accomplishment of all purposes! (32) Asa-heyam (阿娑醯閻): Incomparable! (33) Sarva-bhuta-nam (薩婆蒲陀難): To all beings! (34) Visana-ja (毗沙難阇): Terrible arising! (35) Nikata-ta (泥迦跢旦): Near the end! (36) Sarva-dusta-naga-nirdamanam-krtam (薩婆突瑟吒那伽難曇么劍): Subduing all evil dragons! (37) Tadyatha (怛侄他): That is to say the mantra: (38) Om (唵): (39) Dhurura-dhurura (陀嚕羅陀嚕羅): (40) Virura-virura (毗嚕羅比嚕羅): (41) Sarva-visa-ghataka (薩婆比沙伽跢迦): Destroyer of all poisons! (42) Sarva-bhuta-vidravaka (薩婆部陀毗達啰跛迦): Dispeller of all spirits! (43) Civarida (匙皤里陀): (44) Visphulinga-daha-bhava (毗悉普陵伽跢訶婆): Sparks flying, burning completely! (45) Kisara-drava (雞薩啰啅婆): (46) Bhara-varita-vega (跋啰筏唎陀鞞伽): (47) Vajra-khura (跋折啰齲啰): Diamond hoof! (48) Nikata-ga (昵迦跢伽): Approaching the end! (49) Jarita (阇里陀): (50) Vasudha-tara (婆蘇陀跢羅): (51) Nisiva-siddha-hasiddha (尼尸婆悉陀訶悉陀): (52) Marut-ukha-sita (摩嚧都佉澀陀): (53) Dhara-indra (陀啰忍陀啰): (54) Bhara-varita (跋羅伐唎陀): (55) Bhuta-gana-samuha-bhikso-bhakara (部陀迦那三暮訶毗芻婆迦啰): Assembly of spirit hosts, beggar! (56) Prati-vidya-sambhaksa-nakara-ya (缽啰比知耶三薄叉那迦啰耶): To the complete devourer of knowledge! (57) Prasana-cikara (缽啰賒案致迦啰):
五十八)部知耶(二合)部知耶(二合)(五十九)婆伽畔(輕呼)何耶揭婆(六十)佉(去音)陀佉(去音)陀(六十一)跋啰曼(去音)陀啰案(二合)(六十二)啰(上音)叉啰(上音)叉哆摩(六十三)曼(去音)跢啰(上音)案(六十四)死地迷(六十五)阿比舍阿比舍(六十六)缽啰比舍缽啰比舍(六十七)么么寫(自稱名)(六十八)試訖隱(二合)(六十九)達𠼝(二合)舍耶嚕梵(上音)(七十)阿比舍阿比舍(七十一)匙皤啰毗舍(去音)遮(七十二)藥叉啰剎娑迦(去音)拏(七十三)薩埵鞞醯(去音)剔旦(七十四)薩婆揭𠼝(二合)醯(去音)瑟皤(二合)(七十五)阿跋啰提訶徙跛么(七十六)跋啰跋折羅鄧瑟吒(二合)啰(七十七)緊者啰(上音)夜西(七十八)伊(上音)擔突瑟吒(二合)揭啰(上音)怛(上音)(七十九)突瑟吒毗舍瞻(上音)婆(八十)阿度那阿度那(八十一)毗度那毗度那(八十二)伊(上音)縵(上音)遮突瑟吒(二合)(八十三)薩婆鞞薩婆(八十四)路跢俱拏死迦啰(去音)哩(八十五)毗𠼝悉只(二合)甘(上音)毗釤(八十六)度那度那(八十七)毗度那毗度那(八十八)么他么他(八十九)波啰(二合)么他波啰(二合)么他(九十)昵(上音
)婆訶(上音)耶昵婆訶(上音)耶(九十一)阿輸婆曼跢𡅏那(九十二)啰(去音)迦毗(上音)釤(九十三)妹侄哩(二合)曼侄𡅏(二合)那(九十四)度沙比釤(九十五)波啰(上音)若曼侄𡅏(二合)那(九十六)謀訶比釤(九十七)補知(二合)迦(去音)羅(九十八)提啰點(平音)米(去音)那(九十九)計唎舍跋(去音)那毗釤(一百)達摩泥啰點弭(去音)那(一百一)腎泥(去音)耶跋啰(去音)拏毗釤(一百二)菩(去音)陀達摩僧伽腎若(去音)耶(一百三)羯網施揭訖唵(二合一百四)句嚕句嚕(二合一百五)阿耶揭哩婆耶㧊(㧊吒反下同一百六)跋折啰齲啰(去音)耶㧊(一百七)毗那賒耶㧊(一百八)跋折啰鄧瑟吒(二合)啰(去音)耶㧊(一百九)跋折啰鄧瑟吒(二合)嚕知(二合)迦吒頗耶跋(去音)啰婆(重音)耶㧊(一百十)薩婆突瑟吒(二合)曼跢啰(上音)毗那賒耶㧊(一百十一)薩婆揭啰(上音)呼烏瑳陀那耶㧊(一百一十二)薩婆揭𠼝(二合)醯澀皤(二合)跋提阿(上音)睹跛摩(去音)耶㧊(一百十三)薩婆跢啰(上音)缽啰(上音)地(上音)何(上音)跢揭么耶㧊(一百十四)缽啰(上音)毗知耶(二合)薄叉那(去音)耶㧊(一百十五)皤吒皤目佉(去
【現代漢語翻譯】 現代漢語譯本： 婆訶耶 昵婆訶耶 (九十一) 阿輸婆 曼跢𡅏那 (九十二) 啰迦毗釤 (九十三) 妹侄哩(二合) 曼侄𡅏那 (九十四) 度**釤 (九十五) 波啰若 曼侄𡅏那 (九十六) 謀訶比釤 (九十七) 補知(二合) 迦羅 (九十八) 提啰點 米那 (九十九) 計唎舍 跋那毗釤 (一百) 達摩泥啰點 弭那 (一百零一) 腎泥耶 跋啰拏毗釤 (一百零二) 菩陀 達摩 僧伽 腎若耶 (一百零三) 羯網 施揭訖唵 (二合一百零四) 句嚕句嚕 (二合一百零五) 阿耶 揭哩婆耶 㧊 (㧊吒反下同 一百零六) 跋折啰 齲啰耶 㧊 (一百零七) 毗那賒耶 㧊 (一百零八) 跋折啰 鄧瑟吒啰耶 㧊 (一百零九) 跋折啰 鄧瑟吒 嚕知(二合) 迦吒 頗耶 跋啰婆耶 㧊 (一百一十) 薩婆 突瑟吒 曼跢啰 毗那賒耶 㧊 (一百一十一) 薩婆 揭啰 呼烏瑳陀那耶 㧊 (一百一十二) 薩婆 揭𠼝 醯澀皤 跋提 阿睹跛摩耶 㧊 (一百一十三) 薩婆 跢啰 缽啰地 何 跢揭么耶 㧊 (一百一十四) 缽啰 毗知耶 薄叉那耶 㧊 (一百一十五) 皤吒 皤目佉
【English Translation】 English version: Póhē yé, nì póhē yé (91), ā shū pó màn tuó yī nuó (92), rā jiā pí shān (93), mèi zhí lī (two combined) màn zhí yī nuó (94), dù** shān (95), bō rā ruò màn zhí yī nuó (96), móu hē bǐ shān (97), bǔ zhī (two combined) jiā luó (98), tí luō diǎn mǐ nuó (99), jì lī shě bá nuó pí shān (100), dá mó ní luō diǎn mǐ nuó (101), shèn ní yé bá rā ná pí shān (102), pú tuó dá mó sēng qié shèn ruò yé (103), jié wǎng shī jiē qì ōng (two combined 104), jù lū jù lū (two combined 105), ā yé jiē lī pó yé hōng (hōng zhà fǎn xià tóng 106), bá zhé lā qǔ luó yé hōng (107), pí nuó shē yé hōng (108), bá zhé lā dèng sè chà luó yé hōng (109), bá zhé lā dèng sè chà lū zhī (two combined) jiā zhà pō yé bá rā pó yé hōng (110), sà pó tū sè zhà màn tuó lā pí nuó shē yé hōng (111), sà pó jiē lā hū wū chà tuó nuó yé hōng (112), sà pó jiē lì xī sè pó bá tí ā dǔ bō mó yé hōng (113), sà pó tuó lā bō lā dì hé tuó jiē me yé hōng (114), bō lā pí zhī yé bó chā nuó yé hōng (115), pó zhà pó mù qié
音)耶㧊(一百十六)薩婆揭啰(上音)訶(上音)毗舍遮迷皤(上音)賒摩那(上音)耶㧊(一百十七)耶飯涂么么寫(自稱名字某甲一百十八)阿嘻帶瑟拏黮(三合一百十九)擔(去音)薩婆把黮(二合)皤吒婆目溪(去音)那(一百二十)尼訖啊-可+(嶙-山)陀(去音)耶㧊(一百二十一)達弭(上音)迦爾遮(去音)迷羯磨(去音)你(百二十二)試訖啊-可+(嶙-山)句嚕句嚕(一百二十三)𤙖𤙖㧊㧊(一百二十四)莎(去音)訶(一百二十五)
又馬頭別大咒第十二
咒曰。
那(上音)謨(上音下同)啰(上音)怛那(二合)跢啰(二合)夜耶(一)那謨阿𠼝耶婆盧枳帝攝筏啰(去二合)耶(二)菩提薩埵(去音)耶(三)摩訶薩埵(去音)耶(四)摩訶迦嚧尼迦(去音)耶(五)那麼薩婆薩埵毗耶(二合)娑(上音)那迦帝你(六)那謨薩婆薩埵波耶目叉迦啰(二合)耶(七)那謨毗知耶(二合)阿遲迦陀謨陀(去音)曳(八)摩訶瑜(去音)迦瑜(去音)枳尼(九)跢悉泯(二合)那摩悉揭(二合)哩埵(十)翳誓阿唎耶婆盧枳帝攝筏啰(十一)謀祜知(二合)枳(去音)唎南(上音二合)(十二)跋折啰句啰婆(上音)厭(上音十三)何耶揭
【現代漢語翻譯】 現代漢語譯本： 唵(om) 耶 吽 (一百十六) 薩婆 揭啰訶 (graha，星宿、鬼神) 毗舍遮 迷皤 賒摩那 耶 吽 (一百十七) 耶 飯 涂 么么 寫 (自稱名字某甲一百十八) 阿 嘻 帶 瑟拏 黮 (三合一百十九) 擔 (去音) 薩婆 把 黮 (二合) 皤 吒 婆 目溪 (去音) 那 (一百二十) 尼 訖啊-可+(嶙-山) 陀 (去音) 耶 吽 (一百二十一) 達 弭 (上音) 迦爾 遮 (去音) 迷 羯磨 (karma，業) 你 (百二十二) 試 訖啊-可+(嶙-山) 句嚕 句嚕 (一百二十三) 吽 吽 吽 吽 (一百二十四) 莎 (去音) 訶 (一百二十五)
又 馬頭 (Hayagriva) 別大咒第十二
咒曰：
那謨 (namo，皈依) 啰怛那 (ratna，寶) 跢啰 (traya，三) 夜耶 (一) 那謨 阿𠼝耶 婆盧枳帝 攝筏啰 (Avalokiteśvara，觀自在) 耶 (二) 菩提薩埵 (bodhisattva，菩薩) 耶 (三) 摩訶薩埵 (mahasattva，大菩薩) 耶 (四) 摩訶 迦嚧尼迦 (mahakarunika，大悲) 耶 (五) 那麼 薩婆 薩埵 毗耶 (二合) 娑 (上音) 那迦帝你 (六) 那謨 薩婆 薩埵 波耶 目叉 迦啰 (moksha-kara，解脫者) 耶 (七) 那謨 毗知耶 (二合) 阿遲迦陀 謨陀 (去音) 曳 (八) 摩訶 瑜 (去音) 迦 瑜 (去音) 枳尼 (yogini，瑜伽母) (九) 跢悉泯 (二合) 那摩 悉揭 (二合) 哩埵 (十) 翳 誓 阿唎耶 婆盧枳帝 攝筏啰 (Avalokiteśvara，觀自在) (十一) 謀 祜 知 (二合) 枳 (去音) 唎南 (上音二合) (十二) 跋折啰 (vajra，金剛) 句啰 婆 (上音) 厭 (上音十三) 何耶 揭
【English Translation】 English version: Om Yeh Hum (116) Sarva graha (planets, deities, demons) Pisacha Mibha Shamana Yeh Hum (117) Yeh Pantu Mama Swaha (recite one's name, so-and-so) (118) Ah Hi Tishna Tam (Triad 119) Tam (Departing sound) Sarva Patam (Compound) Bhata Bha Mukhi (Departing sound) Na (120) Ni Krit Ah-Ka+(Lin-Shan) Dha (Departing sound) Yeh Hum (121) Da Mi (Rising sound) Kar Cha (Departing sound) Mi Karma (action, deed) Ni (122) Shi Krit Ah-Ka+(Lin-Shan) Kuru Kuru (123) Hum Hum Hum Hum (124) Svaha (Departing sound) (125)
Also, the Twelfth Special Great Mantra of Hayagriva (Horse-Headed)
The Mantra says:
Namo Ratna Trayaya (I take refuge in the Three Jewels) (1) Namo Arya Avalokiteśvaraya (Homage to Noble Avalokiteśvara) (2) Bodhisattvaya (To the Bodhisattva) (3) Mahasattvaya (To the Great Being) (4) Mahakarunikaya (To the Great Compassionate One) (5) Namah Sarva Sattva Bhyah Sanakate (6) Namo Sarva Sattva Paya Moksha-karaya (Homage to the liberator of all beings from suffering) (7) Namo Vijaya Achikathamo Dhaye (8) Maha Yoga Yogini (Great Yoga Yogini) (9) Tasyamin Namah Syagrihta (10) Ehi Arya Avalokiteśvara (Come, Noble Avalokiteśvara) (11) Muhu Jihri Nam (12) Vajra Kula Bhayam (13) Hayagriva
哩(二合)飯那(去音)摩(十四)波啰末(平音)跢厭(上音十五)摩跋帝釤弭(上音十六)阿婆(上音)演薩婆部跢(去音)難(上音十七)藥叉難(去音)阇毗那舍迦阇(二合上音十八)阿謨(去音)干薩婆迦𠼝夜難(上音十九)毗賒難(去音)阇尼皤啰(去二合)難(上音二十)毗賒難(去音)阇毗那舍難(上音二十一)跢侄他(二十二)唵(二十三)陀嚕羅陀嚕羅(二十四)毗嚕羅毗嚕羅(二十五)薩婆毗沙佉(平音)跢迦(二十六)時皤里陀(二十七)毗悉普(二合)楞迦陀訶(去音)娑(二十八)雞娑啰啅(去音)婆(二十九)跋啰(二合)伐唎(二合)陀鞞(去音)迦(三十)跋折啰屈(去音)啰(三十一)昵迦陀(上音)南(上)(三十二)阇里陀婆蘇陀跢啰(三十三)尼尸皤(二合)死陀訶死陀(三十四)摩嚧都佉澀(二合)陀(三十五)波啰鞞陀菩陀伽(去音)拏(三十六)僧芻(叉數反)盤那迦(上音)啰(三十七)波啰毗知耶(二合)薄叉那迦(上音)啰(三十八)波啰摩賒案(去音二合)知迦(上音)啰(三十九)部知耶部知耶(二合上同)(四十)婆伽梵(四十一)何耶揭哩婆(四十二)可(去音)陀可(去音)陀(四十三)啰曼陀啰案(去音)(四十四)啰(上音)叉啰(上音)叉
【現代漢語翻譯】 現代漢語譯本 哩飯那摩波啰末跢厭摩跋帝釤弭阿婆演薩婆部跢難藥叉難阇毗那舍迦阇阿謨干薩婆迦𠼝夜難毗賒難阇尼皤啰難毗賒難阇毗那舍難跢侄他唵陀嚕羅陀嚕羅毗嚕羅毗嚕羅薩婆毗沙佉跢迦時皤里陀毗悉普楞迦陀訶娑雞娑啰啅婆跋啰伐唎陀鞞迦跋折啰屈啰昵迦陀南阇里陀婆蘇陀跢啰尼尸皤死陀訶死陀摩嚧都佉澀陀波啰鞞陀菩陀伽拏僧芻盤那迦啰波啰毗知耶薄叉那迦啰波啰摩賒案知迦啰部知耶部知耶婆伽梵何耶揭哩婆可陀可陀啰曼陀啰案啰叉啰叉 （這是經文的音譯，以下嘗試根據音譯推測可能的含義並進行翻譯，請注意準確性可能受限） 這段經文看起來像是一段咒語或陀羅尼，其中包含一系列梵文音譯的詞語和短語。由於缺乏上下文，很難準確翻譯每個詞的含義，但可以嘗試根據常見的佛教術語和咒語結構進行解讀。 開頭部分可能是一些神祇或菩薩的名號，例如'波啰末跢厭摩跋帝'可能指某種至上的神祇或力量。'薩婆部跢難'可能指一切眾生。'藥叉難'可能指夜叉（Yaksa），一種守護神。 '毗賒難'和'阇毗那舍'可能與消除毒害或疾病有關。'跢侄他'是咒語中常見的引導語，類似於'即說咒曰'。 '唵'是宇宙之音，常用於咒語的開頭。'陀嚕羅'和'毗嚕羅'可能是某種神聖的聲音或力量的象徵。 '薩婆毗沙佉跢迦'可能指一切毒害或障礙。'跋折啰屈啰'可能與金剛杵（Vajra），一種象徵力量和智慧的法器有關。 結尾部分的'婆伽梵'是對佛陀的尊稱。'何耶揭哩婆'可能是馬頭觀音（Hayagriva）的名號，一種具有強大力量的菩薩。 '啰叉啰叉'意為'保護，保護'，表達了祈求庇護的願望。 總的來說，這段經文可能是一段用於祈求神祇或菩薩的保護，消除障礙和毒害的咒語。
【English Translation】 English version Li fan na mo bo luo mo duo yan mo ba di shan mi a po yan sa po bu duo nan yao cha nan she pi na she jia she a mo gan sa po jia qi ye nan pi she nan she ni po luo nan pi she nan she pi na she nan duo zhi ta ong tuo lu luo tuo lu luo pi lu luo pi lu luo sa po pi sha qie duo jia shi po li tuo pi xi pu leng jia tuo he suo ji suo luo duo po ba luo fa li tuo pi jia ba zhe luo qu luo ni jia tuo nan she li tuo po su tuo duo luo ni shi po si tuo he si tuo mo lu du qie se tuo bo luo pi tuo pu tuo qie na seng chu pan na jia luo bo luo pi zhi ye bo cha na jia luo bo luo mo she an zhi jia luo bu zhi ye bu zhi ye po qie fan he ye jie li po ke tuo ke tuo luo man tuo luo an luo cha luo cha (This is a transliteration of the scripture. The following is an attempt to infer the possible meaning based on the transliteration and translate it. Please note that the accuracy may be limited.) This scripture appears to be a mantra or dharani, containing a series of words and phrases transliterated from Sanskrit. Due to the lack of context, it is difficult to accurately translate the meaning of each word, but an attempt can be made to interpret it based on common Buddhist terms and mantra structures. The beginning part may be the names of some deities or Bodhisattvas. For example, 'bo luo mo duo yan mo ba di' may refer to some supreme deity or power. 'Sa po bu duo nan' may refer to all sentient beings. 'Yao cha nan' may refer to Yakshas, a type of guardian deity. 'Pi she nan' and 'she pi na she' may be related to eliminating poisons or diseases. 'Duo zhi ta' is a common introductory phrase in mantras, similar to 'Thus it is said'. 'Ong' is the sound of the universe and is often used at the beginning of mantras. 'Tuo lu luo' and 'Pi lu luo' may be symbols of some sacred sound or power. 'Sa po pi sha qie duo jia' may refer to all poisons or obstacles. 'Ba zhe luo qu luo' may be related to the Vajra, a Dharma instrument symbolizing power and wisdom. The ending part 'Po qie fan' is a respectful title for the Buddha. 'He ye jie li po' may be the name of Hayagriva, a Bodhisattva with great power. 'Luo cha luo cha' means 'protect, protect', expressing the desire to pray for protection. In general, this scripture may be a mantra used to pray for the protection of deities or Bodhisattvas, and to eliminate obstacles and poisons.
(四十五)阿(去音)知摩(二合)曼陀啰案(去音)(四十六)死殿梅陀𠼝(二合)舍耶(四十七)阿比舍阿比舍(四十八)具啰毗舍(去音)阇(四十九)薩婆迦𠼝(二合)醯(上音)澀皤(二合)(五十)阿波啰提徙跛(去音)摩(五十一)皤啰跋折啰鄧瑟吒(二合)啰(五十二)緊只啰從夜西(五十三)翳曇突瑟吒(二合)揭啰(上音)漢(五十四)突瑟吒(二合)毗舍(去音)阇案(二合)(五十五)突瑟吒(二合)𡀔絙(上音)(五十六)突瑟吒(二合)時皤(上音二合)㘕(上)(五十七)突瑟吒(二合)比產(五十八)阿度那阿度那(五十九)毗度那毗度那(六十)么他么他(六十一)波啰么他波啰么他(六十二)跢他伽(去音)陀(六十三)阿枳讓(上二合)皤羅(輕呼上音)耶(六十四)菩陀達摩僧伽奴知若(去二合)壇(六十五)羯么米試揭案(二合六十六)句嚕句嚕(六十七)何耶揭哩婆耶㧊(六十八泮吒反下同)跋折啰枯啰(上音)耶㧊(六十九)跋折啰鄧瑟吒啰(三合)耶㧊(七十)跋折啰鄧瑟吒嚧(三合)知迦(二合)吒頗(喉音)耶婆(重音)夷啰摩(去音)夜㧊(七十一)波啰曼陀啰那舍那(去音)耶㧊(七十二)薩婆羯呼瑳陀那迦啰耶㧊(七十三)薩婆揭奚(上音)瑟婆(二合
【現代漢語翻譯】 現代漢語譯本 （四十五）阿知摩曼陀啰案（去音）（四十六）死殿梅陀𠼝（二合）舍耶（四十七）阿比舍阿比舍（四十八）具啰毗舍（去音）阇（四十九）薩婆迦𠼝（二合）醯（上音）澀皤（二合）（五十）阿波啰提徙跛（去音）摩（五十一）皤啰跋折啰鄧瑟吒（二合）啰（五十二）緊只啰從夜西（五十三）翳曇突瑟吒（二合）揭啰（上音）漢（五十四）突瑟吒（二合）毗舍（去音）阇案（二合）（五十五）突瑟吒（二合）𡀔絙（上音）（五十六）突瑟吒（二合）時皤（上音二合）㘕（上）（五十七）突瑟吒（二合）比產（五十八）阿度那阿度那（五十九）毗度那毗度那（六十）么他么他（六十一）波啰么他波啰么他（六十二）跢他伽（去音）陀（六十三）阿枳讓（上二合）皤羅（輕呼上音）耶（六十四）菩陀（Buddha，佛陀）達摩（Dharma，佛法）僧伽（Sangha，僧侶）奴知若（去二合）壇（六十五）羯么米試揭案（二合六十六）句嚕句嚕（六十七）何耶揭哩婆耶㧊（六十八泮吒反下同）跋折啰枯啰（上音）耶㧊（六十九）跋折啰鄧瑟吒啰（三合）耶㧊（七十）跋折啰鄧瑟吒嚧（三合）知迦（二合）吒頗（喉音）耶婆（重音）夷啰摩（去音）夜㧊（七十一）波啰曼陀啰那舍那（去音）耶㧊（七十二）薩婆羯呼瑳陀那迦啰耶㧊（七十三）薩婆揭奚（上音）瑟婆（二合 此段經文為一系列真言，用於驅除邪惡、保護修行者，並祈求佛、法、僧三寶的加持。其中包含了對金剛（Vajra）等力量的祈請，以及摧毀一切障礙和邪咒的願望。通過持誦這些真言，修行者可以獲得內心的平靜和保護。
【English Translation】 English version (45) A-zhi-mo-man-tuo-luo-an (46) Si-dian-mei-tuo-li She-ye (47) A-bi-she A-bi-she (48) Ju-luo-pi-she-zha (49) Sa-po-jia-li-xi-se-po (50) A-bo-luo-ti-xi-bo-mo (51) Po-luo-ba-zhe-luo-deng-se-zha-luo (52) Jin-zhi-luo-cong-ye-xi (53) Yi-tan-tu-se-zha-jie-luo-han (54) Tu-se-zha-pi-she-zha-an (55) Tu-se-zha-li-geng (56) Tu-se-zha-shi-po-lan (57) Tu-se-zha-bi-chan (58) A-du-na A-du-na (59) Pi-du-na Pi-du-na (60) Mo-ta Mo-ta (61) Bo-luo-mo-ta Bo-luo-mo-ta (62) Duo-ta-qie-tuo (63) A-zhi-rang-po-luo-ye (64) Buddha (佛陀) Dharma (佛法) Sangha (僧侶) nu-zhi-ruo-tan (65) Jie-mo-mi-shi-jie-an (66) Ju-lu Ju-lu (67) He-ye-jie-li-po-ye-he (68) Ban-zhe-luo-ku-luo-ye-he (69) Ban-zhe-luo-deng-se-zha-luo-ye-he (70) Ban-zhe-luo-deng-se-zha-lu-zhi-jia-zha-po-ye-po-yi-luo-mo-ye-he (71) Bo-luo-man-tuo-luo-na-she-na-ye-he (72) Sa-po-jie-hu-chi-tuo-na-jia-luo-ye-he (73) Sa-po-jie-xi-se-po This passage consists of a series of mantras used to dispel evil, protect practitioners, and invoke the blessings of the Three Jewels: Buddha, Dharma, and Sangha. It includes invocations to the power of Vajra and other forces, as well as the wish to destroy all obstacles and evil spells. By reciting these mantras, practitioners can attain inner peace and protection.
)阿跋啰(上二合)提何(上音)途婆摩(去音)耶㧊(七十四)波啰(二合)比知耶(二合)波去史(二合)那迦啰(去音)耶㧊(七十五)薩婆比沙昵迦陀那耶㧊(七十六)薩婆揭啰(上音)訶毗舍阇米皤賒摩那耶㧊(七十七)皤吒皤目佉耶㧊(七十八)耶伴(輕音)途么么(自稱名字七十九)阿醯第史那(二合)悉打(長引)薩迸(長引八十)皤吒皤目契(八十一)尼揭讕(二合)吒(去音)耶(八十二)㧊㧊(八十三)那謨啰(上音)跢那(二合)怛啰(二合)夜耶(八十四)那謨阿𠼝耶婆盧枳帝攝筏(二合)啰(去音)耶(八十五)菩提薩埵(去音)耶(八十六)摩訶薩埵(去音)耶(八十七)摩訶迦嚧尼迦(去音)耶(八十八)阿比舍阿比舍(八十九)何耶揭哩部烏(長引)枳若(二合)波夜提(九十)莎(去音)訶(九十一)
是二咒者。波帝吒悉陀波伴底(唐云隨誦成驗)雖不受持壇供養法。隨誦成驗。
縛毗那夜迦咒第十三
若作是法。先當縛禁毗那夜迦。依前大咒頭歸命法。歸命禮拜即誦縛咒咒曰。
跢侄他(一)主嚕主嚕(二)毗主嚕毗主嚕(三)伽跢耶莎(上音四)摩訶婆(去音)羅(五)薩婆毗知那(二合)毗那夜干(上音六)皤吒婆謨枯知(去音二合)(七)
【現代漢語翻譯】 現代漢語譯本： 阿跋啰提何途婆摩耶㧊 (74)（阿跋啰：無，提何途婆摩耶：障礙，㧊：感嘆詞） 波啰比知耶波去史那迦啰耶㧊 (75)（波啰比知耶：智慧，波去史那迦啰耶：光芒，㧊：感嘆詞） 薩婆比沙昵迦陀那耶㧊 (76)（薩婆：一切，比沙昵迦陀那耶：毒害，㧊：感嘆詞） 薩婆揭啰訶毗舍阇米皤賒摩那耶㧊 (77)（薩婆：一切，揭啰訶：星宿，毗舍阇：惡鬼，米皤賒摩那耶：降伏，㧊：感嘆詞） 皤吒皤目佉耶㧊 (78)（皤吒皤目佉耶：忿怒面，㧊：感嘆詞） 耶伴途么么（自稱名字） (79)（耶伴途：祈願，么么：我的名字） 阿醯第史那悉打薩迸 (80)（阿醯第史那：蛇的，悉打：毒牙，薩迸：斷裂） 皤吒皤目契 (81)（皤吒皤目契：忿怒面） 尼揭讕吒耶 (82)（尼揭讕吒耶：無垢） 㧊㧊 (83)（㧊㧊：感嘆詞） 那謨啰跢那怛啰夜耶 (84)（那謨：皈依，啰跢那怛啰夜耶：三寶） 那謨阿𠼝耶婆盧枳帝攝筏啰耶 (85)（那謨：皈依，阿𠼝耶婆盧枳帝攝筏啰耶：聖觀自在） 菩提薩埵耶 (86)（菩提薩埵耶：菩薩） 摩訶薩埵耶 (87)（摩訶薩埵耶：大菩薩） 摩訶迦嚧尼迦耶 (88)（摩訶迦嚧尼迦耶：大慈大悲者） 阿比舍阿比舍 (89)（阿比舍阿比舍：懇切祈求） 何耶揭哩部烏枳若波夜提 (90)（何耶揭哩部：馬頭，烏枳若波夜提：摧伏） 莎訶 (91)（莎訶：成就） 這兩個咒語，波帝吒悉陀波伴底（唐朝翻譯為隨誦成驗），即使不進行壇場供養，也能隨著誦讀而成就靈驗。 縛毗那夜迦咒第十三 如果要做這個法，首先應當束縛禁制毗那夜迦（障礙神）。依照前面的大咒的歸命法，歸命禮拜，然後誦縛咒，咒語如下： 跢侄他 (1)（跢侄他：即說咒曰） 主嚕主嚕 (2)（主嚕主嚕：摧伏） 毗主嚕毗主嚕 (3)（毗主嚕毗主嚕：大力摧伏） 伽跢耶莎 (4)（伽跢耶：斷絕，莎訶：成就） 摩訶婆羅 (5)（摩訶：大，婆羅：力量） 薩婆毗知那毗那夜干 (6)（薩婆：一切，毗知那：障礙，毗那夜干：障礙者） 皤吒婆謨枯知 (7)（皤吒：忿怒，婆謨枯知：降伏）
【English Translation】 English version: Ābālarā (upper two combined) Tíhé (upper tone) Tūpómóyé hē (74) (Ābālarā: without, Tíhé Tūpómóyé: obstacles, hē: exclamation) Bōlā (two combined) Bìzhīyé Bōqùshǐ Nàjiāláyé hē (75) (Bōlā Bìzhīyé: wisdom, Bōqùshǐ Nàjiāláyé: radiance, hē: exclamation) Sāpó Bìshā Nìjiātuónáyé hē (76) (Sāpó: all, Bìshā Nìjiātuónáyé: poisons, hē: exclamation) Sāpó Jiélāhé Bìshēzhāmí Póshēmónáyé hē (77) (Sāpó: all, Jiélāhé: constellations, Bìshēzhā: evil spirits, Mí Póshēmónáyé: subdue, hē: exclamation) Pózhà Pó Mùqiéyé hē (78) (Pózhà Pó Mùqiéyé: wrathful face, hē: exclamation) Yé Bàn Tū mē mē (recite one's own name) (79) (Yé Bàn Tū: prayer, mē mē: my name) Āxī Dìshǐnà Xīdǎ Sàbèng (80) (Āxī Dìshǐnà: of the snake, Xīdǎ: fangs, Sàbèng: broken) Pózhà Pó Mùqiè (81) (Pózhà Pó Mùqiè: wrathful face) Níjiélántāyé (82) (Níjiélántāyé: immaculate) Hē hē (83) (Hē hē: exclamation) Námó Lāduōnà Dātlāyáyé (84) (Námó: Homage, Lāduōnà Dātlāyáyé: Three Jewels) Námó Ālíyé Bālújìdì Shèfáláyé (85) (Námó: Homage, Ālíyé Bālújìdì Shèfáláyé: Holy Avalokiteśvara) Pútísàduǒyé (86) (Pútísàduǒyé: Bodhisattva) Móhēsàduǒyé (87) (Móhēsàduǒyé: Great Bodhisattva) Móhējiālúníkāyé (88) (Móhējiālúníkāyé: Greatly compassionate one) Ābìshě Ābìshě (89) (Ābìshě Ābìshě: earnestly request) Héyéjiélíbù Wūjírěbōyétí (90) (Héyéjiélíbù: Horse-headed, Wūjírěbōyétí: subdue) Suōhē (91) (Suōhē: accomplishment) These two mantras, Bōdìzhà Xīdá Bōbàndǐ (translated in the Tang Dynasty as 'accomplishment through recitation'), even without making offerings in a mandala, can achieve efficacy through recitation. Thirteenth Mantra for Binding Vinayaka If you want to perform this practice, you should first bind and restrain Vinayaka (obstacle-creating deity). According to the method of taking refuge in the previous great mantra, take refuge and prostrate, and then recite the binding mantra, which is as follows: Dázhítuō (1) (Dázhítuō: Thus it is said) Zhūlū Zhūlū (2) (Zhūlū Zhūlū: Subdue) Pízhūlū Pízhūlū (3) (Pízhūlū Pízhūlū: Powerfully subdue) Qiétāyé Suōhē (4) (Qiétāyé: Cut off, Suōhē: Accomplishment) Móhēpólā (5) (Móhē: Great, Pólā: Power) Sāpó Bìzhīnà Pínàyèqián (6) (Sāpó: All, Bìzhīnà: Obstacles, Pínàyèqián: Obstructors) Pózhà Pómókūzhī (7) (Pózhà: Wrathful, Pómókūzhī: Subdue)
步跢(去音)耶㧊(八)
其法當對馬頭像前。先取𦼆木。長八指截。燒火焰出。取安悉香作八百丸。一丸一咒一投火中。乃至香盡。毗那夜迦即自被縛。
又一咒法第十二
依前歸命禮拜咒曰。
哆侄他(一)勃地勃地(二)素勃地(三)因達𠼝(二合)勃地(四)摩迷輸(上音)迦㘕(上音二合)(五)婆啰謀者都(六)莎(去音)訶(七)
其法若人夜失不凈。取于白線先用此咒咒八百遍後作咒索。一咒一結為三七結。即用繫腰更不漏失。
又一咒法第十三
依前歸命禮拜咒曰。
跢侄他(一)訶(去音)哩訶(去音)哩(二)無訶(去音)𠼝(三)句訶(去音)𠼝(四)薩婆突瑟擔(二合)(五)瞻波夜弭(上)(六)夜跋竭爛(二合)地(七)那文社弭(上)(八)莎(去音)訶(九)
其法以咒咒袈裟角一七遍已結作。一結即得。護身法成就竟。
發遣馬頭觀世音印咒第十四
依前歸命禮拜發遣馬頭觀世音菩薩咒曰。
跢侄他(一)薩啰波羅薩啰(二)社耶毗社耶(三)跋折啰句啰三婆(去音)皤(四)莎跋那(五)迦車目睹死(六)莎(去音)訶(七)
其法手把素啰毗布瑟波(二合此云柏花)咒一遍已。一打像上
【現代漢語翻譯】 現代漢語譯本：步跢耶㧊
其方法應當對著馬頭金剛像前。先取𦼆木，擷取八指長。燒至火焰升起。取安息香製作八百丸。每唸誦一次咒語，投一丸入火中，直到香丸全部燒盡。這樣，毗那夜迦（Vinayaka，像頭神）就會被自動束縛。
又一咒法 第十二
依照前面的方式，歸命禮拜，然後唸誦咒語：
哆侄他(一) 勃地勃地(二) 素勃地(三) 因達𠼝(二合)勃地(四) 摩迷輸(上音)迦㘕(上音二合)(五) 婆啰謀者都(六) 莎(去音)訶(七)
其方法是，如果有人夜間遺精，取白色絲線，先用此咒語唸誦八百遍，然後製作咒索。每唸誦一次咒語，打一個結，共打二十一個結（三七結）。然後將此咒索繫在腰間，就不會再遺精。
又一咒法 第十三
依照前面的方式，歸命禮拜，然後唸誦咒語：
跢侄他(一) 訶哩訶哩(二) 無訶𠼝(三) 句訶𠼝(四) 薩婆突瑟擔(二合)(五) 瞻波夜弭(上)(六) 夜跋竭爛地(七) 那文社弭(上)(八) 莎訶(九)
其方法是用咒語唸誦袈裟角二十一遍，然後打一個結。這樣，護身法就成就了。
發遣馬頭觀世音印咒 第十四
依照前面的方式，歸命禮拜，然後唸誦發遣馬頭觀世音菩薩（Hayagriva，馬頭觀音）的咒語：
跢侄他(一) 薩啰波羅薩啰(二) 社耶毗社耶(三) 跋折啰句啰三婆皤(四) 莎跋那(五) 迦車目睹死(六) 莎訶(七)
其方法是，手持素啰毗布瑟波（Surabhi পুষ্প，此云柏花），每唸誦一遍咒語，就打一下馬頭觀音像。
【English Translation】 English version: Bu Ta Ye Ba
The method should be performed in front of the Hayagriva (horse-headed Vajra) image. First, take a piece of 𦼆 wood, eight fingers in length. Burn it until flames appear. Take eight hundred balls of benzoin. Recite the mantra once for each ball, throwing it into the fire until all the balls are burned. By doing so, Vinayaka (elephant-headed god) will be automatically bound.
Another Mantra Method, Twelfth
Following the previous method, take refuge and prostrate, then recite the mantra:
Tadyatha (1) Buddhi Buddhi (2) Subuddhi (3) Indradhi (4) Mameshu Kalan (5) Bharamochatu (6) Svaha (7)
The method is, if a person experiences nocturnal emission, take a white thread and recite this mantra eight hundred times. Then, make a mantra cord. Tie a knot for each recitation, making a total of twenty-one knots (three sets of seven knots). Then, tie this cord around the waist, and there will be no more emissions.
Another Mantra Method, Thirteenth
Following the previous method, take refuge and prostrate, then recite the mantra:
Tadyatha (1) Hari Hari (2) Muha Dhi (3) Guha Dhi (4) Sarva Dustam (5) Chambha Nayami (6) Yavadgalanti (7) Navam Shayami (8) Svaha (9)
The method is to recite the mantra twenty-one times over a corner of the kasaya (monk's robe), then tie a knot. By doing so, the protection method is accomplished.
Mantra for Dismissing Hayagriva Mudra, Fourteenth
Following the previous method, take refuge and prostrate, then recite the mantra for dismissing Hayagriva (horse-headed Avalokitesvara) Bodhisattva:
Tadyatha (1) Sara Parasara (2) Jaya Vijaya (3) Vajra Kula Sambhava (4) Svabhana (5) Kacha Mutu Si (6) Svaha (7)
The method is to hold Surabhi পুষ্প (this means cypress flower) in hand, and strike the Hayagriva image once for each recitation of the mantra.
。如是七遍馬頭菩薩即歸去也。
畫作像法
取新瓦瓶未曾用者。染作青色。于其瓶上。畫作馬頭觀世音像。其像身高。如來一搩手。(等人一肘)畫作四個歡喜之面。左邊一面畫作黑色。眼睛綠色狗牙上出。右邊一面畫作赤色。名吃咒面。當中前面。作菩薩面。極令端正。畫作白色離像頂上懸于空中。畫作青面。口吐寶珠其四頭上各戴寶冠。其寶冠上皆化佛坐。菩薩左手把于蓮華。屈肘向上。拳在髆前。右臂垂下。五指皆申施無畏手。兩手腕上皆作寶釧。其像項下著寶瓔珞。身份莊嚴如余處說觀世音身莊嚴之法。其像立在寶蓮華上。作此像已。豫從白月十日起首。食大麥乳糜。后十三日十四日十五日。三日三夜斷絕不食。取婆迦比遮香乾陀那句利華。咒此二物。一咒一投目前面上。至八千遍。其面口中放出光明。其光圍繞咒師身已。還入像口。于其口中出如意珠。即當收取。取此珠已。即得十四千歲壽活。尋得七寶轉輪聖王。命終以後生安樂國。從觀世音足下而生。
又有一法。當乞食吃。吃大麥乳糜。誦七萬遍。一萬遍時毗那夜迦即得被縛。第二萬遍咒法成就。第三萬遍即得安善那。摩那熾啰藥法成就。三日三夜不食作法手把其藥。正咒藥時。藥中若現三種相者。即知藥成。言三相者。謂暖煙
【現代漢語翻譯】 現代漢語譯本：這樣唸誦七遍，馬頭菩薩就會離去。
繪畫造像的方法：
取一個未曾使用過的新瓦瓶，將其染成青色。在瓶身上，畫馬頭觀世音像。像的身高，如如來一搩手（等於人的一肘）。畫四個歡喜的面容。左邊的一個面畫成黑色，眼睛是綠色的，露出狗牙。右邊的一個面畫成赤色，名為吃咒面。當中的前面，畫成菩薩面，務必使其端正。畫成白色，從像的頂上懸于空中。畫成青面，口中吐出寶珠。四個頭上都戴著寶冠，寶冠上都化現出佛在端坐。菩薩左手拿著蓮花，彎曲手肘向上，拳頭放在肩膀前。右臂垂下，五指都伸開，作施無畏手印。兩手的手腕上都戴著寶釧。像的脖子上戴著寶瓔珞，身體的莊嚴如同其他地方所說的觀世音菩薩身體莊嚴之法。像站立在寶蓮花上。造好此像后，預先從白月（指農曆上半月）初十開始，食用大麥乳糜。之後十三日、十四日、十五日，三天三夜斷絕飲食。取婆迦比遮香（Bhakapiśaca，一種香的名字）、乾陀那句利華（Gandhanakulī，一種花的名字），唸咒加持這兩種物品。每念一句咒語，就投一次到像的面前，念滿八千遍。像的面口中放出光明，光明圍繞著咒師的身體后，又回到像的口中。從像的口中出現如意珠，就應當收取。取得此珠后，就能得到一萬四千歲的壽命。隨即得到七寶轉輪聖王的果報，命終之後往生安樂國（指西方極樂世界），從觀世音菩薩的足下化生。
又有一種方法。應當乞食，吃大麥乳糜。誦咒七萬遍。唸誦一萬遍時，毗那夜迦（Vinayaka，像頭神）就會被束縛。唸誦第二萬遍，咒法成就。唸誦第三萬遍，就能得到安善那（Anjana，眼藥），摩那熾啰（Manahśīla，雄黃）藥法成就。三天三夜不進食，作法時手持藥。正在念咒加持藥時，藥中如果出現三種相，就知道藥成了。所說的三種相，是指溫暖、煙。
【English Translation】 English version: Thus, after reciting seven times, the 馬頭菩薩 (Hayagriva, a wrathful deity with a horse head) will depart.
Method for Drawing and Creating an Image:
Take a new, unused clay pot and dye it blue. On the pot, draw an image of 馬頭觀世音 (Hayagriva Avalokiteśvara, Hayagriva, the horse-headed Avalokiteśvara). The height of the image should be one '如來一搩手' (Tathagata's span, approximately one cubit). Draw four joyful faces. The face on the left should be painted black, with green eyes and dog teeth protruding upwards. The face on the right should be painted red, called the '吃咒面' (Curse-Eating Face). The front face in the middle should be a 菩薩 (Bodhisattva, enlightened being) face, making it extremely dignified. Paint it white, suspended in the air from the top of the image. Paint it blue, with jewels emanating from its mouth. Each of the four heads should wear a jeweled crown, and on each crown, a 化佛 (Nirmanakaya Buddha, emanation body of Buddha) is seated. The 菩薩 (Bodhisattva, enlightened being)'s left hand holds a lotus flower, with the elbow bent upwards and the fist in front of the shoulder. The right arm hangs down, with all five fingers extended in the '施無畏手' (Abhaya Mudra, gesture of fearlessness). Both wrists of the image should have jeweled bracelets. The image's neck should be adorned with a jeweled necklace. The adornment of the body should be as described elsewhere for the adornment of 觀世音 (Avalokiteśvara, the Bodhisattva of Compassion)'s body. The image should stand on a jeweled lotus flower. After creating this image, begin in advance from the tenth day of the white month (first half of the lunar month), eating barley milk porridge. Then, on the thirteenth, fourteenth, and fifteenth days, abstain from food for three days and three nights. Take 婆迦比遮香 (Bhakapiśaca, a type of incense) and 乾陀那句利華 (Gandhanakulī, a type of flower), and chant mantras over these two items. With each mantra, throw one item in front of the image's face, until you have chanted eight thousand times. Light will emanate from the face and mouth of the image. This light will surround the body of the mantra practitioner and then re-enter the image's mouth. A 如意珠 (Cintamani, wish-fulfilling jewel) will emerge from its mouth, which you should then take. After obtaining this jewel, you will gain a lifespan of fourteen thousand years. You will then attain the reward of a 七寶轉輪聖王 (Cakravartin, wheel-turning king possessing seven treasures). After death, you will be reborn in 安樂國 (Sukhavati, the Pure Land of Bliss), born from the feet of 觀世音 (Avalokiteśvara, the Bodhisattva of Compassion).
There is another method. You should beg for food and eat barley milk porridge. Recite the mantra seventy thousand times. After reciting ten thousand times, 毗那夜迦 (Vinayaka, Ganesha) will be bound. After reciting twenty thousand times, the mantra practice will be accomplished. After reciting thirty thousand times, you will obtain the accomplishment of the 安善那 (Anjana, collyrium) and 摩那熾啰 (Manahśīla, realgar) medicine practice. Abstain from food for three days and three nights, holding the medicine in your hand while performing the practice. While chanting the mantra over the medicine, if three signs appear in the medicine, you will know that the medicine is accomplished. The three signs are warmth and smoke.
焰即得成就安陀啰陀那。升空而去。即得成就持咒仙人。自在得入阿修羅窟。第四萬遍離地四指而行自在。第五萬遍即得隨意升空而行。第六萬遍即得千歲活。咒師成就咒仙。隨其所作任運皆成。一切所呼喚者皆來。第七萬遍咒師即得頭髮變作螺髻成就。隨其所須應念即至。親近承事于觀世音。即知三世一切眾生死此生彼。即得成就。
又法若欲打西(去音)若(若耶反)者。馬頭像前三日三夜斷食。香摩壇上。種種香華以凈飲食乳粥果等種種供養。搗娑阇啰娑香。以白蜜和為八千丸咒一丸。香咒一遍已。投火中燒如是一一乃至香盡。彼西若眾。尋即初見變為烏頭。更經少時。轉為何耶揭哩婆頭咒師奇上向彼眾時。一切西若悉皆散滅。
又法先以大麥與牛吃已。取糞中麥。灑干搗煮為乳糜。從白月一日食此乳糜。至十三日即斷不食。馬頭像前以涂香塗地。散種種華。燒諸名香。種種飲食供養畢已。取迦比阇香搗為細末。水和為丸數滿八千。取迦他羅木為柴然火。取一香丸。一咒一投於火中燒如是乃至八千丸。盡其炭變為蘇跋那金。重百千兩。
又法若欲吃他咒者。取己身中少許血已。和白芥子為八千丸。黑月十四日一日不食。取佉陀啰木爐中然火。取前白芥子丸。一咒一丸投火中燒。如是乃至芥子
【現代漢語翻譯】 現代漢語譯本 唸誦『焰』字咒語，即可成就安陀啰陀那（飛行之意），能夠升空而去。即可成就持咒仙人的果位，能夠自由進入阿修羅的住所。唸誦滿四萬遍，便能離地四指行走自如。唸誦滿五萬遍，便能隨意升空飛行。唸誦滿六萬遍，便能活到千歲。咒師成就咒仙的果位，無論做什麼事情都能順利成功，所有被呼喚的對象都會前來。唸誦滿七萬遍，咒師的頭髮就會變成螺髻，獲得成就。所有需求，只要一動念頭就能立刻實現。親近承事觀世音菩薩，就能知曉三世一切眾生的生死輪迴，從而獲得成就。
另一種方法是，如果想要降伏西若（一種惡鬼）眾，就在馬頭明王像前斷食三天三夜。用香塗抹壇場，用各種香花和乾淨的飲食、乳粥、水果等進行供養。將娑阇啰娑香搗碎，用白蜜混合製成八千個丸子，每唸誦一遍咒語就燒一個丸子，就這樣一個接一個地燒，直到燒完所有的香丸。那些西若眾，很快就會現出烏頭的形象。再過一段時間，就會轉變為馬頭明王的形象。咒師奇（加速）向上，當咒師面向那些西若眾時，所有的西若都會消散。
另一種方法是，先用大麥餵牛，然後取出牛糞中的大麥，曬乾搗碎煮成乳糜。從白月（農曆月初）的第一天開始食用這種乳糜，直到第十三天就停止食用。在馬頭明王像前塗抹涂香，散佈各種鮮花，焚燒各種名香，供養各種飲食。然後將迦比阇香搗成細末，用水混合製成八千個丸子。用迦他羅木作為柴火點燃。取出一個香丸，每唸誦一遍咒語就投入火中焚燒，就這樣直到燒完八千個丸子。所有的木炭會變成蘇跋那金（黃金），重達百千兩。
另一種方法是，如果想要吞噬他人的咒語，就取自己身上少許的血，與白芥子混合製成八千個丸子。在黑月（農曆月末）的第十四天，一天不吃東西。在佉陀啰木爐中點燃火。取出一個白芥子丸，每唸誦一遍咒語就投入火中焚燒，就這樣直到燒完所有的芥子。
【English Translation】 English version By reciting the mantra 'Yam', one attains the accomplishment of Andharadhana (meaning 'flying'), enabling one to ascend into the sky. One achieves the state of a mantra-holding immortal, freely entering the abodes of the Asuras. After reciting it 40,000 times, one can walk freely four fingers above the ground. After reciting it 50,000 times, one can ascend and fly at will. After reciting it 60,000 times, one will live for a thousand years. The mantra master achieves the state of a mantra immortal, and whatever they do will be accomplished effortlessly. All those who are summoned will come. After reciting it 70,000 times, the mantra master's hair will transform into a snail-shell topknot, achieving accomplishment. Whatever they need will appear instantly upon thought. By closely attending to Avalokiteshvara (Guanyin), one will know the cycle of birth and death of all beings in the three realms, thus attaining accomplishment.
Another method: If one wishes to subdue the Siro (a type of evil spirit) beings, one should fast for three days and three nights before an image of Hayagriva (Horse-Headed King). Anoint the altar with incense, and offer various fragrant flowers, pure foods, milk porridge, fruits, and other offerings. Grind Sajarasa incense, mix it with white honey, and make 8,000 balls. Recite the mantra once for each ball and burn it in the fire, one by one, until all the incense balls are burned. Those Siro beings will quickly appear, initially transforming into the form of a crow's head. After a short time, they will transform into the form of Hayagriva's head. When the mantra master miraculously faces those beings, all the Siro will scatter and vanish.
Another method: First, feed barley to a cow, then collect the barley from the cow dung, dry it, grind it, and cook it into milk porridge. Starting from the first day of the white month (the beginning of the lunar month), eat this milk porridge until the thirteenth day, then stop eating it. Anoint the ground before the image of Hayagriva with scented paste, scatter various flowers, burn various famous incenses, and offer various foods. Then, grind Kapittha incense into fine powder, mix it with water, and make 8,000 balls. Use Khadira wood as firewood to light a fire. Take one incense ball, recite the mantra once, and throw it into the fire, burning it. Continue in this way until all 8,000 balls are burned. All the charcoal will transform into Suvarna gold (gold), weighing hundreds of thousands of taels.
Another method: If one wishes to devour another's mantra, take a small amount of one's own blood and mix it with white mustard seeds to make 8,000 balls. On the fourteenth day of the black month (the end of the lunar month), do not eat for one day. Light a fire in a Khadira wood stove. Take one white mustard seed ball, recite the mantra once, and throw it into the fire, burning it. Continue in this way until all the mustard seeds are burned.
丸盡。一切諸咒悉皆吃盡(吃者外國語也。即同大唐破滅。語訓他者是外道也)。
又法但誦咒行於曠野處及諸沙磧。所須飲食自然而至。
又法日月蝕時取凈牛酥。一兩。新瓦缽宬。即把此缽仰看日月。咒缽中酥。乃至酥暖。或煙火出。當爾之時即飲此藥。服此酥已。隨欲詣處舉意即至。若常誦此咒。一切怖畏得無所畏。所有障難悉皆解脫。
又法若患路陀瘡(患此瘡者悉皆死也)及諸毒蛇之所咬者(此蛇人見即死)或患健毗吒雞瘡。此等諸瘡。咒黃土泥滿一千遍。涂其瘡上即得除差一切怖畏心念即除。
又法若人忽逢一切水難。心念即得不被沉溺。如是等法不可廣說。隨意即成。若造大曼茶羅者不得行欲。
作何耶揭唎婆像法
複次更有畫作像法。取凈白褺。不得截割。請一畫師最巧能者。勿違其價。香湯灑浴著新凈衣。與受八戒。日日如是。于清凈處作一水壇。縱廣四肘(水壇之法如餘部說)咒師護身結界畢已。與彼護身。于其壇中。燒種種香散種種華供養已訖。於此壇內畫作菩薩。其菩薩身。長佛一搩(長短正當次人一肘)總有四面。中菩薩面極令端正作慈悲顏。顏色赤白頭髮純青。左邊一面作大瞋怒黑色之面。狗牙上出頭發使豎如火焰色。右邊一面作大笑顏。赤白端
【現代漢語翻譯】 現代漢語譯本： 藥丸用盡。一切咒語全部吃盡（『吃』是外國語，相當於大唐的『破滅』，訓斥他人者是外道）。 又一種方法是，只需誦咒語，在曠野或沙漠中行走，所需的飲食自然而然就會出現。 又一種方法是，在日食或月食時，取一兩純凈的牛酥，放入新的瓦缽中。然後拿著這個缽仰望日月，對著缽中的酥唸咒，直到酥變暖，甚至冒煙。這時就可以喝下這藥。服下這酥后，想去哪裡，心念一動就能到達。如果經常誦持此咒，一切恐懼都能消除，所有障礙和災難都能解脫。 又一種方法是，如果患了路陀瘡（患此瘡者都會死亡），或者被毒蛇咬傷（這種蛇咬人後人會立即死亡），或者患了健毗吒雞瘡。對於這些瘡，用黃土泥唸咒一千遍，塗在瘡上，就能消除，一切恐懼也能隨心念消除。 又一種方法是，如果有人突然遭遇水難，心中默唸就能不被淹沒。像這樣的方法還有很多，無法一一詳述，只要隨心去做就能成功。如果建造大的曼茶羅，就不能行房事。 製作何耶揭唎婆像的方法 再次，還有一種繪畫佛像的方法。取用乾淨的白布，不要裁剪。請一位技藝最精湛的畫師，不要吝惜工錢。用香湯沐浴，穿上新的乾淨衣服，並讓他受持八戒。每天都這樣做。在清凈的地方做一個水壇，縱橫四肘（水壇的製作方法如其他經典所述）。咒師護身、結界完畢后，也為畫師護身。在壇中焚燒各種香，散佈各種花供養完畢后，在這個壇內畫菩薩像。菩薩的身高為一個佛搩（長度相當於人的一個肘長）。總共有四個面。中間的菩薩面容要畫得極其端正，呈現慈悲的容顏，顏色是赤白色，頭髮是純青色。左邊的一面要畫成大瞋怒的黑色面容，狗牙向上突出，頭髮豎立如火焰色。右邊的一面要畫成大笑的容顏，赤白色端正。
【English Translation】 English version: The pills are exhausted. All mantras are completely consumed ('consumed' is a foreign word, equivalent to 'destruction' in the Great Tang Dynasty; those who rebuke others are heretics). Another method is to simply recite the mantra while walking in the wilderness or desert, and the necessary food and drink will naturally appear. Another method is to take one 'liang' (approximately 50 grams) of pure cow ghee during a solar or lunar eclipse and place it in a new earthenware bowl. Then, holding the bowl, look up at the sun and moon, chanting the mantra over the ghee until it warms up or even smokes. At that time, you can drink this medicine. After taking this ghee, you can reach any place you desire simply by thinking of it. If you constantly recite this mantra, all fears will be eliminated, and all obstacles and calamities will be liberated. Another method is that if one suffers from 'Lutuo' sores (those who suffer from these sores will die), or is bitten by a poisonous snake (this snake kills people immediately upon biting), or suffers from 'Jianpituoji' sores. For these sores, chant the mantra over yellow clay mud one thousand times and apply it to the sores, which will then be cured, and all fears will be eliminated as desired. Another method is that if someone suddenly encounters a water disaster, they can avoid drowning by silently reciting the mantra in their mind. There are many such methods that cannot be described in detail one by one; success can be achieved by simply doing as one wishes. If constructing a large mandala, one must not engage in sexual activity. Method for Making the Hayagriva Image Furthermore, there is another method for painting the image. Take a clean white cloth, uncut. Invite a painter with the most exquisite skills, without being stingy with the payment. Bathe him with fragrant water, dress him in new, clean clothes, and have him observe the eight precepts. Do this every day. Create a water altar, four 'zhou' (approximately 90 cm) in length and width, in a clean place (the method for making the water altar is as described in other scriptures). After the mantra master has protected himself and established the boundaries, also protect the painter. After burning various incenses and scattering various flowers for offerings in the altar, paint the image of the Bodhisattva within this altar. The height of the Bodhisattva should be one Buddha 'zha' (approximately the length of a person's forearm). There should be a total of four faces. The middle face of the Bodhisattva should be painted extremely dignified, with a compassionate expression, with a reddish-white color and pure blue hair. The face on the left side should be painted as a greatly wrathful black face, with dog teeth protruding upwards and hair standing up like flames. The face on the right side should be painted as a greatly laughing face, reddish-white and dignified.
正似菩薩面。頭髮純青。三面頭上各戴天冠及著耳珰。其天冠上。有一化佛結加趺坐。中面頂上作碧馬頭。仍令合口。菩薩項下著寶瓔珞。項背圓光數重色作。左手屈臂。手當乳前把紅蓮華。其蓮華與菩薩頭齊。正臨左髆。其華臺上作一化佛。著緋袈裟結加趺坐項背有光。右手仰掌五指皆伸。臂肘平屈。其手掌擎真陀摩尼(唐云如意珠也)。其珠團圓如作白色。赤色光焰圍繞其珠。于其右手。正當珠下雨種種寶。其左髆上著弊耶(二合)迦啰者摩(二合唐云虎皮)如著祇支。當右腋下掩皮結帶。更用虎皮縵其胯上。以外臂釧天衣裙等。皆如余處畫菩薩法。如令菩薩端身正立紅蓮華上。空懸寶傘蓋菩薩頭。其上空中畫作種種天音樂具。兩邊空中須陀會天舞蹈供養。畫此像時用香汁畫。皮膠不當用。
馬頭觀世音菩薩受法壇
若有沙門若婆羅門諸善男子善女人等。意欲受持菩薩法者。準前應作四肘壇法。當覓勝地清凈之所掃灑清凈。復以香水牛糞泥地。懸于種種雜色幡蓋寶鈴珮鏡。並諸金銀種種間錯嚴飾道場其道場。中立五色壇。縱廣四肘。先下白色。次黃次赤次青次黑。而作四門。其壇中心作蓮華座。安置馬頭觀世音像。正當東門作蓮華座。安十一面菩薩。正當北門作蓮華座。安八臂觀世音。其壇南方更無
【現代漢語翻譯】 現代漢語譯本： 這尊像貌似菩薩的面容，頭髮純青色。三個面孔的頭上都戴著天冠，並佩戴著耳珰。天冠上有一尊化佛結跏趺坐。中間面孔的頂上是碧色的馬頭，保持閉口狀態。菩薩的脖子上戴著寶瓔珞，頸背的圓光呈現多重色彩。左手彎曲手臂，手在胸前拿著紅蓮華，蓮華與菩薩的頭齊平，正好在左肩上方。蓮華臺上有一尊化佛，穿著緋色袈裟結跏趺坐，頸揹帶有光芒。右手仰掌，五指都伸開，手臂肘部平屈。手掌托著真陀摩尼（唐代稱為如意珠）。這顆珠子圓潤，像是白色，有紅色的光焰環繞著它。從右手的珠子下方，降下種種寶物。左肩上披著弊耶（二合）迦啰者摩（二合，唐代稱為虎皮），像是穿著祇支。在右腋下用虎皮掩蓋並繫結。再用虎皮覆蓋在胯上。外臂釧、天衣裙等，都按照其他地方繪製菩薩的方法。讓菩薩端身正立在紅蓮華上，空中懸掛著寶傘蓋在菩薩的頭頂。傘蓋上方的空中，繪製各種天上的音樂器具。兩邊的空中，須陀會天的天人舞蹈供養。繪製這尊像時，要用香汁繪畫，不能使用皮膠。
馬頭觀世音菩薩受法壇
如果有沙門（指出家修道的僧人）、婆羅門（指古印度僧侶階層）、諸位善男子、善女人等，想要受持菩薩法，按照之前的規定，應該製作四肘的壇法。應當尋找殊勝之地，清凈之處，打掃乾淨。再用香水和牛糞塗抹地面。懸掛各種雜色的幡蓋、寶鈴、珮鏡，以及各種金銀交錯裝飾的道場。道場中設立五色壇，縱橫都是四肘。先鋪設白色，然後是黃色、紅色、青色、黑色。並製作四個門。壇的中心製作蓮華座，安置馬頭觀世音像。正對著東門製作蓮華座，安置十一面菩薩。正對著北門製作蓮華座，安置八臂觀世音。壇的南方不再設定其他。
【English Translation】 English version: It resembles the face of a Bodhisattva. The hair is pure blue. Each of the three faces wears a heavenly crown and earrings. On the heavenly crown, there is a manifested Buddha sitting in the lotus position. On the top of the middle face is a turquoise horse head, which remains closed-mouthed. The Bodhisattva wears a jeweled necklace around the neck, and the halo behind the neck has multiple layers of color. The left hand is bent at the elbow, holding a red lotus flower in front of the chest. The lotus flower is level with the Bodhisattva's head, directly above the left shoulder. On the lotus flower platform, there is a manifested Buddha wearing a scarlet kasaya (袈裟, robe) sitting in the lotus position, with a halo behind the neck. The right hand is palm up, with all five fingers extended, and the elbow is bent horizontally. The palm holds a Cintamani (真陀摩尼, 唐云如意珠也, Tang Dynasty called it wish-fulfilling jewel). The jewel is round, appearing white, with red flames surrounding it. From the right hand, directly below the jewel, rains down various treasures. The left shoulder is draped with a Vyaghra (弊耶, 二合) charma (迦啰者摩, 二合, Tang Dynasty called it tiger skin), like wearing a garment. The tiger skin covers and ties at the right armpit. The tiger skin also covers the hips. The outer arm bracelets, heavenly clothes, etc., are all drawn according to the usual methods for drawing Bodhisattvas. The Bodhisattva stands upright on a red lotus flower, with a jeweled umbrella suspended in the air above the Bodhisattva's head. In the air above the umbrella, various heavenly musical instruments are drawn. On both sides of the air, Suddhavasa (須陀會) heavens dance and make offerings. When drawing this image, use fragrant juice for painting, and do not use animal glue.
Mahayagriva (馬頭) Avalokitesvara (觀世音) Bodhisattva Empowerment Altar
If there are Shramanas (沙門, monks who have left home to cultivate the Way), Brahmanas (婆羅門, ancient Indian priestly class), virtuous men, or virtuous women who wish to receive and uphold the Bodhisattva Dharma, they should construct a four-cubit altar according to the previous instructions. They should seek a superior and clean place, sweep it clean. Then, use fragrant water and cow dung to plaster the ground. Hang various colorful banners, canopies, jeweled bells, mirrors, and various gold and silver decorations to adorn the mandala (道場). In the center of the mandala, set up a five-colored altar, four cubits in length and width. First, lay down white, then yellow, then red, then blue, then black. And create four gates. In the center of the altar, create a lotus seat and place the Mahayagriva Avalokitesvara image. Directly facing the east gate, create a lotus seat and place the Eleven-Faced Avalokitesvara. Directly facing the north gate, create a lotus seat and place the Eight-Armed Avalokitesvara. There should be nothing further to the south of the altar.
華座。作八龍王。何等為八。一名難陀龍王。二名婆素雞龍王。三名德叉迦龍王。四名羯固吒龍王。五名般摩龍王。六名摩訶般摩龍王。七名商佉波羅龍王。八名鳩利迦龍王。此八龍王唯以糠米乳糜供養。以外餘者種種飲食供養亦得然。四十五燈。先喚八個龍王安置。用馬頭菩薩身印來去咒曰。
唵(一)阇(去音)耶毗阇(去音)耶(二)阿瑟吒(二合)那(去音)伽啰阇那(三)阿羅阇那(四)莎訶(五)
其壇西門如近南畔。安一火爐。以胡麻人稻穀華等。酥蜜相和竟誦菩薩心咒。咒前和物一遍。咒已投火中燒。一一如是。乃至滿足一千八遍已。次請中心馬頭菩薩。次請北方八臂觀世音菩薩。用菩薩身印法來去咒曰。
唵(一)夜勢夜輸擔(二)莎訶(三)
次請東方十一面菩薩。用華座印來去。安置座已。散種種華燒諸名香。沉水薰陸栴檀香等而供養之。咒師一日不食如不忍饑唯得食酥香湯灑浴著新凈衣。入道場中而作供養。常得觀世音菩薩憶念。亦於一切菩薩法中皆悉有驗。若欲論議。當作此壇而供養者。皆得勝上不被他難。亦能難他。若病難差。作此壇已病無不差。若被毒藥毒蟲虎等之所傷者。若誦前咒無有不差。用酥木佉子(唐云蕓臺)搗以為末。極令微細。用酪(作酪殘汁
【現代漢語翻譯】 現代漢語譯本： 華座上供奉著八大龍王。這八大龍王是：一名難陀龍王（Nanda-nagaraja，喜龍王），二名婆素雞龍王（Vasuki-nagaraja，有財龍王），三名德叉迦龍王（Takshaka-nagaraja，多舌龍王），四名羯固吒龍王（Karkotaka-nagaraja，惡龍王），五名般摩龍王（Padma-nagaraja，蓮花龍王），六名摩訶般摩龍王（Mahapadma-nagaraja，大蓮花龍王），七名商佉波羅龍王（Shankhapala-nagaraja，螺護龍王），八名鳩利迦龍王（Kulika-nagaraja，工巧龍王）。這八大龍王只接受糠米和乳糜的供養。除此之外，用其他種種飲食供養也可以。準備四十五盞燈。先請八大龍王安座。用馬頭菩薩的身印，並唸誦來去咒：
唵(om，種子字) 阇耶毗阇耶(jaya-vijaya，勝利) 阿瑟吒(ashta，八) 那伽啰阇那(nagarajana，龍王) 阿羅阇那(arajana，供養) 莎訶(svaha，圓滿)
壇場的西門靠近南邊的地方，安置一個火爐。用胡麻、粳米、稻穀、花等，與酥油和蜂蜜混合，然後誦唸菩薩心咒。每唸咒前，將混合物遍灑一次，唸咒后，投入火中焚燒。一一照此進行，直到滿足一千零八遍。然後，請中心位置的馬頭菩薩。再請北方位的八臂觀世音菩薩。用菩薩身印法，並唸誦來去咒：
唵(om，種子字) 夜勢夜輸擔(yesha-yashodam，名聞) 莎訶(svaha，圓滿)
然後，請東方位的十一面菩薩。用華座印來去。安置好座位后，散種種鮮花，焚燒諸種名香，如沉香、薰陸香、栴檀香等來供養。咒師一日不食，如果不能忍受飢餓，只能食用酥油和香湯，沐浴並穿上新的乾淨衣服，進入道場中進行供養。這樣常常能得到觀世音菩薩的憶念，在一切菩薩法中都會有靈驗。如果想要進行辯論，應當設定此壇並進行供養，就能獲得勝利，不被他人所難倒，也能難倒他人。如果疾病難以痊癒，設定此壇后，疾病沒有不能痊癒的。如果被毒藥、毒蟲、老虎等所傷害，如果誦唸前面的咒語，沒有不能痊癒的。用酥油和木佉子（mukha，蕓香）搗成末，要非常細。用酪（作酪剩下的汁）
【English Translation】 English version: On the jeweled seat, offer to the eight great Naga kings. Who are the eight? First, Nanda-nagaraja (Nanda-nagaraja, the joyful dragon king). Second, Vasuki-nagaraja (Vasuki-nagaraja, the wealthy dragon king). Third, Takshaka-nagaraja (Takshaka-nagaraja, the dragon king with many tongues). Fourth, Karkotaka-nagaraja (Karkotaka-nagaraja, the evil dragon king). Fifth, Padma-nagaraja (Padma-nagaraja, the lotus dragon king). Sixth, Mahapadma-nagaraja (Mahapadma-nagaraja, the great lotus dragon king). Seventh, Shankhapala-nagaraja (Shankhapala-nagaraja, the conch-protected dragon king). Eighth, Kulika-nagaraja (Kulika-nagaraja, the skillful dragon king). These eight Naga kings only accept offerings of rice bran and milk porridge. Besides these, offering various other foods is also acceptable. Prepare forty-five lamps. First, invite the eight Naga kings to be seated. Use the body mudra of Hayagriva Bodhisattva, and recite the coming and going mantra:
Om (om, seed syllable) Jaya-vijaya (jaya-vijaya, victory) Ashta (ashta, eight) Nagarajana (nagarajana, dragon king) Arajana (arajana, offering) Svaha (svaha, completion)
Near the southern side of the western gate of the mandala, place a fire pit. Mix sesame seeds, japonica rice, paddy rice, flowers, etc., with ghee and honey, and then recite the Bodhisattva's heart mantra. Before each mantra recitation, sprinkle the mixture once; after the mantra recitation, throw it into the fire to burn. Do this one by one until you have completed one thousand and eight recitations. Then, invite Hayagriva Bodhisattva in the center position. Next, invite the eight-armed Avalokiteshvara Bodhisattva in the northern position. Use the Bodhisattva's body mudra method, and recite the coming and going mantra:
Om (om, seed syllable) Yesha-yashodam (yesha-yashodam, fame) Svaha (svaha, completion)
Then, invite the eleven-faced Bodhisattva in the eastern position. Use the flower seat mudra for coming and going. After arranging the seat, scatter various flowers and burn various famous incenses, such as agarwood, frankincense, sandalwood, etc., as offerings. The mantra master should not eat for one day; if unable to endure hunger, only ghee and fragrant soup may be consumed. Bathe and put on new, clean clothes, and enter the mandala to make offerings. In this way, one will often be remembered by Avalokiteshvara Bodhisattva, and all Bodhisattva practices will be effective. If you wish to engage in debate, you should set up this mandala and make offerings, and you will be victorious, not be defeated by others, and be able to defeat others. If an illness is difficult to cure, after setting up this mandala, there is no illness that cannot be cured. If one is harmed by poison, poisonous insects, tigers, etc., if one recites the preceding mantra, there is no harm that cannot be cured. Grind ghee and mukha (rue) into a powder, making it extremely fine. Use cheese (the remaining liquid from making cheese)
也)汁和。如和麨法。用馬頭觀世音心咒。咒三七遍。與其病人空腹服之。腹內所有一切毒蟲悉皆吐出。亦兼通用軍茶利法結界供養(以下諸菩薩法)。
諸大菩薩法會印咒品 當部(印有九咒有十)
大勢至菩薩法身印第一
反叉后二指于掌中。豎二中指頭相拄。以二食指。于中指背少屈。各捻中指頭。以二大指並掩。在右中指中節上。大指來去。
又大勢至菩薩法印咒第二
以二小指。㧙於二無名指背。豎二無名指頭相拄。又豎二中指頭相拄。以二食指。各㧙在中指背頭相拄。以二大指並頭。屈入中指下節邊。大指來去咒曰。
唵(一)跋折啰(二)婆折唎尼(三)瞿吒瞿致尼(四)盤陀盤陀(五)訶那訶那(六)馱迦馱迦(七)缽遮缽遮(八)嗚𤙖㧊(九)莎訶(十)
是法印咒等。若有人能受持印咒。每月十五日香湯灑浴著新凈衣。作法誦咒者。速證阿毗跋致。若更建立道場。日日香華供養。其福勝彼。
文殊師利菩薩法印咒第三
反鉤二無名指右壓左。在於掌中合腕。二小指二中指直豎頭相拄。二頭指曲。各捻中指背上節上。頭指來去咒曰。
唵(一)婆雞陀那(去音)么(二)莎訶(三又本無莎訶)
此文殊師利印。六字咒功能。
【現代漢語翻譯】 現代漢語譯本：
也用果汁和米粉，像製作炒麵的方法一樣。使用馬頭觀世音（Hayagriva Avalokiteshvara）心咒，唸誦二十一遍，讓病人空腹服用。腹內所有一切毒蟲都會吐出來。也可以兼用軍茶利（Kundali）法結界供養（以下是諸菩薩法）。 諸大菩薩法會印咒品 當部（印有九，咒有十） 大勢至菩薩（Mahasthamaprapta）法身印第一 反叉兩手的無名指于掌中，豎起兩中指頭相拄。用兩食指，于中指背稍微彎曲，各自捏中指頭。用兩大拇指併攏掩蓋在右中指中節上，大拇指來回移動。 又大勢至菩薩法印咒第二 用兩小指，交叉于兩無名指背。豎起兩無名指頭相拄。又豎起兩中指頭相拄。用兩食指，各自交叉在中指背，頭相拄。用兩大拇指並頭，屈入中指下節邊。大拇指來回移動，咒語如下： 唵(om)(一)，跋折啰(vajra)(二)，婆折唎尼(vajrini)(三)，瞿吒瞿致尼(ghota-ghotini)(四)，盤陀盤陀(bandha bandha)(五)，訶那訶那(hana hana)(六)，馱迦馱迦(dhaka dhaka)(七)，缽遮缽遮(paca paca)(八)，嗚𤙖㧊(hum phat)(九)，莎訶(svaha)(十) 這個法印咒等，如果有人能夠受持印咒，每月十五日用香湯沐浴，穿上新的乾淨衣服，作法誦咒，就能迅速證得阿毗跋致（avaivartika，不退轉）。如果更能建立道場，日日用香花供養，其福德勝過前者。 文殊師利菩薩（Manjushri）法印咒第三 反鉤兩無名指，右壓左，在掌中合腕。兩小指、兩中指直豎，頭相拄。兩頭指彎曲，各自捏中指背上節上，頭指來回移動，咒語如下： 唵(om)(一)，婆雞陀那(vaki-dhana)(二)，么(ma)(三)，莎訶(svaha)(三又本無莎訶) 此文殊師利印，六字咒功能。
【English Translation】 English version:
Also, mix with juice and rice flour, like making fried noodles. Use the Hayagriva Avalokiteshvara mantra, chant it twenty-one times, and have the patient take it on an empty stomach. All the poisonous insects inside the abdomen will be vomited out. It can also be used in conjunction with the Kundali method for establishing boundaries and making offerings (the following are the methods for various Bodhisattvas). Chapter on Mudras and Mantras of the Great Bodhisattva Assembly (Nine mudras and ten mantras in this section) First Mudra of the Dharma Body of Mahasthamaprapta Bodhisattva Cross the two ring fingers backwards in the palm, raise the two middle fingers so that the tips touch each other. Use the two index fingers, slightly bent on the back of the middle fingers, each pinching the tip of the middle finger. Use the two thumbs together to cover the middle joint of the right middle finger, moving the thumbs back and forth. Second Mudra and Mantra of Mahasthamaprapta Bodhisattva Use the two little fingers to cross on the back of the two ring fingers. Raise the two ring fingers so that the tips touch each other. Also raise the two middle fingers so that the tips touch each other. Use the two index fingers, each crossing on the back of the middle fingers, with the tips touching each other. Use the two thumbs together, bent into the lower joint of the middle fingers. Move the thumbs back and forth, the mantra is as follows: Om (一), Vajra (二), Vajrini (三), Ghota-ghotini (四), Bandha bandha (五), Hana hana (六), Dhaka dhaka (七), Paca paca (八), Hum phat (九), Svaha (十) If someone can receive and uphold these mudras and mantras, bathe in fragrant water on the fifteenth of each month, wear new and clean clothes, perform the ritual and recite the mantra, they will quickly attain avaivartika (non-retrogression). If they can further establish a mandala and make offerings of incense and flowers every day, their merit will surpass the former. Third Mudra and Mantra of Manjushri Bodhisattva Hook the two ring fingers backwards, right pressing left, and join the wrists in the palm. Raise the two little fingers and two middle fingers straight, with the tips touching each other. Bend the two index fingers, each pinching the upper joint on the back of the middle fingers, moving the index fingers back and forth, the mantra is as follows: Om (一), Vaki-dhana (二), Ma (三), Svaha (三, some versions omit Svaha) This is the Manjushri mudra, the function of the six-syllable mantra.
我今欲說。若有持此咒欲成就者。或食乳或食乳糜。或食菜或食果子食乳。應食此食。日別三時香湯灑浴。謂入五更以後為初時。日中以後是第二時。黃昏以後至初夜為第三時。於此三時各一度灑浴。時別各著一具凈衣。是故亦須三具凈衣。誦咒令滿六十萬遍。此為最初承事供養文殊師利。
又若欲受持成就驗者。先須畫作文殊師利菩薩之像。其畫像法。取好白褺勿令有毛髮。亦不得割斷盧縷。其彩色中不得用膠。應以香汁和畫。其文殊師利之像蓮華座上結加趺坐。其右手畫作說法手。左手正當胸上仰著。畫其像身作童子形。身黃金色。白色天衣遮臍以下。余身皆露。首戴天冠身佩瓔珞。臂印釧等眾事莊嚴。其左廂畫觀世音像。其身白銀色。瓔珞天衣莊嚴身份。極令華飾。蓮華座上結加趺坐。左手執白拂。其右廂畫普賢菩薩像。其身金色。瓔珞衣服莊嚴身份。極令華飾。蓮華座上結加趺坐。右手執白拂。正當文殊師利之上于。虛空中兩邊各。作首陀會天。手執華鬘。在空云內唯現半身。手垂華鬘。于其文殊師利像下右邊。畫作受持咒者。右膝著地手執香爐。其文殊師利等下。遍畫作池水。其菩薩像兩邊。各畫作山峰形。其畫師自從起首欲畫之時。日日與受八關齋戒。香湯灑浴著新凈衣。然後畫作。乃至畫了。當
【現代漢語翻譯】 現代漢語譯本：我現在想講述。如果有人想通過持誦此咒語獲得成就，可以食用乳製品、乳粥、蔬菜、水果或乳酪。應該食用這些食物。每天分三個時段用香湯沐浴。第一個時段是五更之後，第二個時段是中午之後，第三個時段是黃昏之後到初夜。在這三個時段各沐浴一次。每次沐浴后都要穿一套乾淨的衣服。因此，也需要三套乾淨的衣服。誦咒達到六十萬遍。這是最初承事供養文殊師利（Manjushri，智慧的象徵）的方式。
此外，如果想通過受持此咒語獲得成就和驗證，首先需要繪製文殊師利菩薩的畫像。繪製畫像的方法是：選用優質的白色細布，不要有毛髮，也不要割斷絲線。顏料中不能使用膠。應該用香汁調和顏料進行繪畫。文殊師利菩薩的畫像應為結跏趺坐在蓮花座上。右手畫作說法印，左手放在胸前向上仰著。畫像的身形畫成童子的模樣，身體是金黃色。用白色的天衣遮蓋肚臍以下的部分，其餘身體都裸露。頭上戴著天冠，身上佩戴著瓔珞。手臂上戴著臂釧等各種飾品進行莊嚴。左邊畫觀世音（Avalokiteshvara，慈悲的象徵）菩薩像，身體是白銀色，用瓔珞和天衣莊嚴身體，極盡華麗裝飾。結跏趺坐在蓮花座上，左手拿著白拂。右邊畫普賢（Samantabhadra，大行愿的象徵）菩薩像，身體是金色，用瓔珞和衣服莊嚴身體，極盡華麗裝飾。結跏趺坐在蓮花座上，右手拿著白拂。在文殊師利菩薩的上方，虛空中兩邊各畫作首陀會天（Shuddhavasa heavens，色界天的最高層），手中拿著花鬘。在空中的雲彩里只顯現半身，手垂著花鬘。在文殊師利菩薩像的下方右邊，畫作受持咒語的人，右膝跪地，手拿著香爐。在文殊師利菩薩像的下方，遍畫池水。菩薩像的兩邊，各畫作山峰的形狀。畫師從開始想要繪畫的時候起，每天都要受持八關齋戒，用香湯沐浴，穿新的乾淨衣服，然後進行繪畫，直到繪畫完成。
【English Translation】 English version: Now I wish to speak. If there are those who wish to achieve success by holding this mantra, they may consume milk, milk congee, vegetables, fruits, or cheese. They should consume these foods. Three times a day, they should bathe with fragrant water. The first time should be after the fifth watch of the night, the second time after midday, and the third time from dusk until the beginning of the night. Each time they bathe, they should wear a set of clean clothes. Therefore, three sets of clean clothes are also needed. Recite the mantra until it reaches six hundred thousand repetitions. This is the initial way to serve and make offerings to Manjushri (the embodiment of wisdom).
Furthermore, if you wish to receive, uphold, achieve, and verify the results, you must first draw an image of Manjushri Bodhisattva. The method for drawing the image is as follows: Take fine white cotton cloth, ensuring it has no hair and that no threads are cut. Do not use glue in the colors. You should mix the paints with fragrant juice for painting. The image of Manjushri should be seated in the lotus position on a lotus flower seat. The right hand should be depicted in the teaching mudra, and the left hand should be placed upright on the chest. The figure should be drawn as a child, with a golden-colored body. A white celestial robe should cover the body from the navel downwards, leaving the rest of the body exposed. The head should be adorned with a celestial crown, and the body should be adorned with necklaces and armlets, among other ornaments. On the left side, draw an image of Avalokiteshvara (the embodiment of compassion), with a silver-white body, adorned with necklaces and celestial robes, making the body extremely ornate. Seated in the lotus position on a lotus flower seat, the left hand holds a white whisk. On the right side, draw an image of Samantabhadra (the embodiment of great vows), with a golden body, adorned with necklaces and robes, making the body extremely ornate. Seated in the lotus position on a lotus flower seat, the right hand holds a white whisk. Above Manjushri, in the void on both sides, draw Shuddhavasa heavens (the highest of the Form Realm heavens), each holding flower garlands in their hands. Only half of their bodies should be visible within the clouds, with their hands hanging down with flower garlands. Below the image of Manjushri, on the right side, draw the mantra holder, kneeling on the right knee and holding an incense burner in hand. Below the image of Manjushri, draw ponds of water everywhere. On both sides of the Bodhisattva images, draw mountain peaks. From the moment the artist begins to paint, they should observe the Eight Precepts daily, bathe with fragrant water, and wear new, clean clothes before painting, until the painting is completed.
覓有佛舍利塔處。即安文殊師利像。在塔東面。像面向西。若無大塔。應以小塔安置文殊師利像后以面向西。設種種香華種種飲食及果子等。三時供養。其道場內然于酥燈。作其道場要須預覓寂靜之處。咒師唯令一人供給。若正在道場誦咒之時。所須香華飲食等供。彈指而索不得出言。佈置種種諸供具已。取沉水香。截長二指一千八段。點都嚧瑟迦(二合)油(唐云酥合香是)燒于無煙佉陀羅炭。若無以紫薑木替。取前沉香。點前油中咒一遍已投火中燒。如是乃至盡千八段。一夜將曉明相出時。行者即見文殊師利。所有求愿皆悉滿足。除淫慾事。以外所求悉皆不違行者所愿。
又法當於像前取栴檀香。截長二指一千八段。還依前法咒火中燒。晝夜供養。是時文殊師利。即自現身當爲說法。所有身患皆悉除愈。得菩薩地而得自在。
又法當於像前。以瞿摩夷塗地。散眾名華燒種種香。行者于塗地場內一邊坐。誦咒滿足一百八遍。如是乃至經於一月。得大聰明。悉能記持一切經論。
又法日日隨心常誦莫忘。定受業報亦令銷滅。
又法若日別能誦滿一百八遍。臨命終時決定得見文殊師利。隨心所愿皆得受生。文殊師利為欲利益諸眾生故。諸功能中略說少分。複次是法印咒。若有人患惡瘡惡病。取
【現代漢語翻譯】 現代漢語譯本：尋找有佛舍利塔的地方，就在塔的東面安放文殊師利像（Manjushri，智慧的象徵），讓佛像面向西方。如果沒有大塔，就用小塔，將文殊師利像安放在塔后，同樣面向西方。設定各種香、花、各種飲食以及水果等，一天三次進行供養。在道場內點燃酥油燈。佈置道場需要預先尋找安靜的地方，咒師只需要一個人供給。如果在道場誦咒的時候，需要香、花、飲食等供品，可以彈指索取，但不得出聲說話。佈置好各種供具后，取沉香，截成二指長的一千零八段，點上都嚧瑟迦（Turushka，酥合香）油（即酥油混合的香），在無煙的佉陀羅（Khathira）炭上燒。如果沒有，可以用紫薑木代替。取之前的沉香，點上之前的油，每咒一遍就投入火中燒，這樣直到燒完一千零八段。一夜將盡，黎明將要到來的時候，修行者就能見到文殊師利，所有祈求的願望都能滿足，除了淫慾之事。除此之外，所求之事都不會違背修行者的願望。 另一種方法是，在佛像前取栴檀香，截成二指長的一千零八段，仍然按照之前的方法，咒語加持后在火中焚燒，日夜供養。這時，文殊師利就會親自現身說法，所有的身體疾病都會消除痊癒，獲得菩薩的果位，從而得到自在。 又一種方法是，在佛像前，用牛糞塗地，散佈各種名貴的花朵，焚燒各種香。修行者在塗地的道場內一邊坐著，誦咒滿足一百零八遍。這樣持續一個月，就能獲得大智慧，能夠記住一切經論。 又一種方法是，每天隨心常誦，不要忘記，必定能消除所受的業報。 又一種方法是，如果每天能夠誦滿一百零八遍，臨命終時必定能見到文殊師利，隨心所愿都能得到往生。文殊師利爲了利益眾生，在各種功德功能中略說少許。再次說明，這個法印咒語，如果有人患有惡瘡惡病，就取……
【English Translation】 English version: Seek a place where there is a stupa (a dome-shaped structure erected as a Buddhist shrine) containing Buddha's relics. Place the image of Manjushri (symbol of wisdom) on the east side of the stupa, with the image facing west. If there is no large stupa, use a small stupa and place the image of Manjushri behind it, also facing west. Set out various incenses, flowers, various foods, and fruits, etc., and make offerings three times a day. Light ghee lamps within the practice area. To set up the practice area, you must first find a quiet place. The mantra master should only have one person providing for them. If, while reciting the mantra in the practice area, you need incense, flowers, food, or other offerings, you may snap your fingers to request them, but do not speak aloud. After arranging all the various offerings, take Aquilaria agallocha (沉水香), cut it into one thousand and eight pieces, each two fingers in length. Anoint them with Turushka (都嚧瑟迦) oil (ghee mixed with fragrance) and burn them on smokeless Khathira (佉陀羅) charcoal. If unavailable, use purple ginger wood as a substitute. Take the previously prepared Aquilaria agallocha, anoint it with the oil, chant the mantra once over each piece, and then throw it into the fire to burn. Continue in this manner until all one thousand and eight pieces are burned. As the night ends and dawn approaches, the practitioner will see Manjushri, and all desired wishes will be fulfilled, except for matters of lust. Apart from that, all requests will be granted according to the practitioner's wishes. Another method is to take sandalwood in front of the image, cut it into one thousand and eight pieces, each two fingers in length. Still following the previous method, burn them in the fire after empowering them with the mantra, making offerings day and night. At this time, Manjushri will personally appear to expound the Dharma. All physical ailments will be eliminated and healed, and one will attain the Bodhisattva stage, thereby gaining freedom. Yet another method is to smear the ground in front of the image with cow dung, scatter various precious flowers, and burn various incenses. The practitioner sits on one side of the smeared ground within the practice area, reciting the mantra one hundred and eight times. Continuing in this manner for one month, one will gain great wisdom and be able to remember all the sutras and treatises. Another method is to recite the mantra daily at will, without forgetting, and it will surely eliminate the karmic retribution one is undergoing. Another method is that if one can recite the mantra one hundred and eight times each day, one will definitely see Manjushri at the time of death, and one will be reborn according to one's wishes. Manjushri, for the sake of benefiting all sentient beings, has briefly spoken of a small portion of the various merits and functions. Furthermore, regarding this Dharma seal mantra, if someone is suffering from malignant sores or severe illnesses, take...
龍腦香沉香甘松香多伽羅香苦棟樹皮。是五種物總搗為末。以牛膽和而作團已竟。然後陰乾。欲用之時日中暴干。仍以凈布覆其藥上。勿令見日。當以前印印其藥上。亦以前咒咒藥。滿足一百八遍。更作小丸如彈丸大。于大盤中盛水和竟。用涂瘡上。二十一遍涂之即差。若腹中有病。取淘粳米水。和煎藥服。二十一度其病即差。
彌勒菩薩法印咒第四
反叉后二指于掌中。以二食指各在中指背。令頭著中指甲下。以二大指豎捻二中指上節文。其二中指相離一寸半許。開頭指來去。
又彌勒菩薩法身印咒第五
準前釋迦金輪印。唯改開二中指。頭相去一寸半許。頭指來去咒曰。
唵(一)妹夷帝𠼝(二合)(二)妹夷帝𠼝(二合)(三)妹怛啰(二合)摩那(上音)西(四)妹怛啰(二合)三皤鞞(五)妹怛嚕(二合)婆(上音)鞞(六)莎訶(七)
是法印咒。若有受持諸佛菩薩金剛天等印咒法者。日日灑浴入道場中。誦咒作印。即得一切佛菩薩等皆悉歡喜。
地藏菩薩法身印咒第六
仰兩手。二頭指二無名指。各相鉤右壓左。二大指各屈在掌中。以二中指各屈。押二大指甲上。二小指又各屈在掌中。大指來去咒曰。
唵(一)波啰(二合)末(平音)馱你
【現代漢語翻譯】 現代漢語譯本： 龍腦香、沉香、甘松香、多伽羅香、苦楝樹皮。將這五種物品總共搗成粉末，用牛膽汁混合製成團，然後陰乾。想要使用的時候，在太陽下**，然後用乾淨的布覆蓋在藥上，不要讓它見到陽光。用之前的印章印在藥上，也用之前的咒語加持藥，念滿一百零八遍。再做成小丸，如彈丸大小，在大盤中盛水調和，用來塗抹瘡上，塗抹二十一遍就能痊癒。如果腹中有病，取淘洗粳米的水，調和煎藥服用，二十一次病就能痊癒。
彌勒菩薩法印咒第四
反叉兩手的后兩個手指于掌中，用兩個食指各自在中指背上，使指頭抵著中指指甲下。用兩個大拇指豎起捻兩個中指的上節紋。兩個中指相離一寸半左右。開頭指來回移動。
又彌勒菩薩法身印咒第五
依照前面的釋迦金輪印，只是改變打開兩個中指，指頭相距一寸半左右。頭指來回移動，咒語如下：
唵(om)(一) 妹夷帝𠼝(mei yi di hong)(二合)(二) 妹夷帝𠼝(mei yi di hong)(二合)(三) 妹怛啰(mei da la)(二合)摩那(mo na)(上音)(四) 妹怛啰(mei da la)(二合)三皤鞞(san po pi)(五) 妹怛嚕(mei da lu)(二合)婆(po)(上音)鞞(pi)(六) 莎訶(suo he)(七)
這個法印咒，如果有受持諸佛菩薩金剛天等印咒法的人，每天沐浴進入道場中，誦咒結印，就能得到一切佛菩薩等的歡喜。
地藏菩薩法身印咒第六
兩手仰著，兩個頭指和兩個無名指，各自相鉤，右壓左。兩個大拇指各自彎曲在掌中。用兩個中指各自彎曲，按在兩個大拇指的指甲上。兩個小指又各自彎曲在掌中。大拇指來回移動，咒語如下：
唵(om)(一) 波啰(bo la)(二合)末(mo)(平音)馱你(tuo ni)
【English Translation】 English version: Dragon's blood resin, agarwood, spikenard, tagara fragrance, bark of the bitter neem tree. Grind these five ingredients together into a powder. Mix with ox gall to form a ball, then dry in the shade. When you want to use it, expose it to the sun briefly, then cover the medicine with a clean cloth, preventing it from being exposed to direct sunlight. Use the previous seal to stamp the medicine, and also use the previous mantra to bless the medicine, reciting it one hundred and eight times. Then make small pills the size of bullets, mix them with water in a large plate, and apply them to the sores. Applying it twenty-one times will heal them. If there is illness in the abdomen, take water used to wash japonica rice, mix it with the decocted medicine, and take it twenty-one times, and the illness will be cured.
Maitreya Bodhisattva's Dharma Seal Mantra Fourth
Cross the last two fingers of both hands in the palm. Place the two index fingers on the back of the middle fingers, with the tips touching below the fingernails of the middle fingers. Raise the two thumbs and press them on the upper joints of the two middle fingers. The two middle fingers should be about one and a half inches apart. Move the index fingers back and forth.
Also, Maitreya Bodhisattva's Dharma Body Seal Mantra Fifth
Follow the previous Shakyamuni Golden Wheel Seal, only changing the opening of the two middle fingers, with the tips about one and a half inches apart. Move the index fingers back and forth. The mantra is:
Om(一) Mei Yi Di Hong(二) Mei Yi Di Hong(三) Mei Da La Mo Na(四) Mei Da La San Po Pi(五) Mei Da Lu Po Pi(六) Svaha(七)
This Dharma Seal Mantra, if there are those who uphold the seals and mantras of Buddhas, Bodhisattvas, Vajras, Devas, etc., they should bathe daily and enter the Dharma hall, reciting the mantra and forming the seal, and they will obtain the joy of all Buddhas and Bodhisattvas.
Ksitigarbha Bodhisattva's Dharma Body Seal Mantra Sixth
With both hands facing upwards, hook the two index fingers and two ring fingers together, right over left. Bend the two thumbs into the palms. Bend the two middle fingers and press them onto the fingernails of the two thumbs. Bend the two little fingers into the palms. Move the thumbs back and forth. The mantra is:
Om(一) Bo La Mo Tuo Ni
(二)莎訶(三)
又地藏菩薩印第七
合兩腕。二大指直豎。屈二頭指壓二大指頭。二中指直豎。以二無名指。各㧙于中指背上。二小指開直豎。是法印咒。若有人每以白月十四日黑月十四日。香湯灑浴。立地端身並兩腳已。而作此印誦咒護身。滅罪療病大好有驗。
普賢菩薩法身印咒第八
準前佛品帝殊啰施頂印。上唯改開二中指。頭指來去咒曰。
唵(一)跋提𡅏(二合下同二)跋提𡅏(三)蘇跋提𡅏(四)跋陀啰(二合)跋智(五)盞陀啰(六)毗摩(去音)禮(七)莎訶(八)
是法印咒。若有人能于白月八日十三日十五日。香湯洗浴。獨自房內不聽他入。面向東胡跪當作此印至心誦咒二十一遍。發露懺悔得滅眾罪。
若以此咒。咒一切藥二十一遍。用而服之身常無病。若常誦是咒。在在處處一切歡喜。
普賢菩薩為坐禪人卻神鬼魔咒第九
咒曰。
那謨啰(上音)怛那(二合)跢啰(二合)夜耶(一)那謨阿𠼝耶三曼陀跋達啰(去二合)耶(二)菩提薩埵(去音)耶(三)摩訶薩埵(去音)耶(四)摩訶迦嚧尼迦(去音)耶(五)跢侄他(六)跋提𡅏(七)摩訶跋提𡅏(八)阿底(都你反)跋提𡅏(九)鼻(上音)伽(上音)多啰阇西(
【現代漢語翻譯】 現代漢語譯本 (二)莎訶(三)
又地藏菩薩印第七
合兩腕。二大指直豎。屈二頭指壓二大指頭。二中指直豎。以二無名指。各㧙于中指背上。二小指開直豎。是法印咒。若有人每以白月十四日黑月十四日。香湯灑浴。立地端身並兩腳已。而作此印誦咒護身。滅罪療病大好有驗。
普賢菩薩法身印咒第八
準前佛品帝殊啰施頂印。上唯改開二中指。頭指來去咒曰。
唵(ōng)(種子字，表示皈依)跋提𡅏(bá tí yě)(二合下同二)跋提𡅏(bá tí yě)(三)蘇跋提𡅏(sū bá tí yě)(四)跋陀啰(bá tuó luó)(二合)跋智(bá zhì)(五)盞陀啰(zhǎn tuó luó)(六)毗摩(pí mó)(去音)禮(lǐ)(七)莎訶(suō hē)(八)
是法印咒。若有人能于白月八日十三日十五日。香湯洗浴。獨自房內不聽他入。面向東胡跪當作此印至心誦咒二十一遍。發露懺悔得滅眾罪。
若以此咒。咒一切藥二十一遍。用而服之身常無病。若常誦是咒。在在處處一切歡喜。
普賢菩薩為坐禪人卻神鬼魔咒第九
咒曰。
那謨啰(nā mó luō)(上音)怛那(dá nà)(二合)跢啰(duō luō)(二合)夜耶(yě)(一)那謨阿𠼝耶(nā mó ā yě)(二)三曼陀跋達啰(sān màn tuó bá dá luō)(去二合)耶(yě)(二)菩提薩埵(pú tí sà duǒ)(去音)耶(yě)(三)摩訶薩埵(mó hē sà duǒ)(去音)耶(yě)(四)摩訶迦嚧尼迦(mó hē jiā lú ní jiā)(去音)耶(yě)(五)跢侄他(duō zhí tuō)(六)跋提𡅏(bá tí yě)(七)摩訶跋提𡅏(mó hē bá tí yě)(八)阿底(ā dǐ)(都你反)跋提𡅏(bá tí yě)(九)鼻(bí)(上音)伽(qié)(上音)多啰阇西(duō luó shé xī)(十)
【English Translation】 English version (Two) Saha (Three)
Also, the Seventh Mudra of Ksitigarbha Bodhisattva (Dìzàng Púsà)(Earth Store Bodhisattva)
Join both wrists. Keep the two thumbs straight up. Bend the two index fingers to press on the tips of the two thumbs. Keep the two middle fingers straight up. Use the two ring fingers to hook onto the backs of the middle fingers. Keep the two little fingers open and straight up. This is the Dharma Mudra and Mantra. If someone bathes with fragrant water on the 14th day of the white month and the 14th day of the black month, stands upright with both feet together, and makes this mudra while reciting the mantra to protect themselves, it will eradicate sins, heal illnesses, and be very effective.
The Eighth Mudra and Mantra of the Dharma Body of Samantabhadra Bodhisattva (Pǔxián Púsà)(Universal Virtue Bodhisattva)
According to the 'Emperor Shura Giving the Crown' Mudra from the previous Buddha section, only change the opening of the two middle fingers. The index fingers move back and forth. The mantra says:
Om (ōng)(seed syllable, representing refuge) Batiye (bá tí yě)(combined sound, same below, two) Batiye (bá tí yě)(three) Subatiye (sū bá tí yě)(four) Badra (bá tuó luó)(combined sound) Bati (bá zhì)(five) Jandra (zhǎn tuó luó)(six) Bimore (pí mó)(departing tone) Li (lǐ)(seven) Svaha (suō hē)(eight)
This is the Dharma Mudra and Mantra. If someone can bathe with fragrant water on the 8th, 13th, and 15th days of the white month, stay alone in a room without allowing others to enter, face east, kneel on one knee, make this mudra, and sincerely recite the mantra twenty-one times, confessing and repenting, they will eradicate all sins.
If this mantra is used to bless all medicines twenty-one times, and then taken, the body will always be free from illness. If this mantra is recited constantly, everywhere will be filled with joy.
The Ninth Mantra of Samantabhadra Bodhisattva (Pǔxián Púsà)(Universal Virtue Bodhisattva) for Repelling Gods, Ghosts, and Demons for those who are meditating
The mantra says:
Namo Ratna Trayaya (nā mó luō dá nà duō luō yè yě)(one) Namo Arya Samantabhadraya (nā mó ā yě sān màn tuó bá dá luō yè yě)(two) Bodhisattvaya (pú tí sà duǒ yè yě)(three) Mahasattvaya (mó hē sà duǒ yè yě)(four) Mahakarunikaya (mó hē jiā lú ní jiā yè yě)(five) Tadyatha (duō zhí tuō)(six) Batiye (bá tí yě)(seven) Maha Batiye (mó hē bá tí yě)(eight) Ati Batiye (ā dǐ bá tí yě)(nine) Bhigata Rajasi (bí qié duō luó shé xī)(ten)
十)摩訶鼻(上音)伽(上音)多啰阇西(十一)莎訶(十二)
受持法者。燒熏陸香沉水香檀香等。供養普賢菩薩。于白月一日。對佛像前誦一千遍。若欲入定先誦七遍。即入定心住亦不驚動。
見普賢菩薩咒第十
咒曰。
那謨阿𠼝耶三曼陀跋達啰(去二合)夜(一)菩提薩埵(去音)耶(二)摩訶薩埵(去音)耶(三)跢侄他(四)頞啰(上音)茶(徒皆反五)羯啰(上音)茶(六)阿啰(上音)茶(七)羯啰(上音)茶(八)莎訶(九)
此陀羅尼。晝三夜三。六時至心誦唸不忘。悉皆銷滅五逆重罪。
又法從白月八日起首。潔凈專心。誦咒至十五日。日日三時誦咒。唯宜得食三種白食。粳米乳粥飯乳酪等。其十五日。一日一夜總不須食。日日香湯清凈灑浴著新凈衣。在閑靜處而作壇場。若十二肘或作九肘。縱廣正等。唯除酒肉五辛蔥蒜。自餘種種上妙餅食及果子等。備設供養。豎幢竿子懸五色幡蓋。又以種種時非時華。遍散壇中。燒沉水香薰陸栴檀香供養。咒師面向東坐。相續誦咒至夜半時。聖者普賢菩薩若來現身。爾時即得禪定三昧。寂靜山居或得聞持不忘。身體輕便。亦能速行亦見伏藏。所求修道方便疾得開悟。
普賢菩薩滅罪咒第十一
咒曰。
【現代漢語翻譯】 現代漢語譯本 十)摩訶鼻伽多啰阇西(Mahabhighataraja-si)(十一)莎訶(Svaha)(十二)
受持此法者，應焚燒熏陸香、沉水香、檀香等，供養普賢菩薩(Samantabhadra)。在白月(農曆每月初一到十五)的第一天，對著佛像前誦唸一千遍。如果想要入定，先誦七遍，就能入定，心也能安定而不受驚擾。
見普賢菩薩咒第十
咒語如下：
那謨阿𠼝耶三曼陀跋達啰(Namo Arya Samantabhadraya)(二合)夜(ya)(一)菩提薩埵(Bodhisattvaya)(去音)耶(ya)(二)摩訶薩埵(Mahasattvaya)(去音)耶(ya)(三)跢侄他(Tadyatha)(四)頞啰(Ara)(上音)茶(dha)(徒皆反五)羯啰(Kara)(上音)茶(dha)(六)阿啰(Ara)(上音)茶(dha)(七)羯啰(Kara)(上音)茶(dha)(八)莎訶(Svaha)(九)
此陀羅尼，白天唸誦三次，夜晚唸誦三次，六個時辰都至誠唸誦而不忘記，就能完全消除五逆重罪。
又有一種方法，從白月(農曆每月初一到十五)的第八天開始，保持潔凈專心，誦咒直到十五日。每天三次誦咒。只適合食用三種白色食物：粳米、乳粥、飯、乳酪等。在十五日這一天，一天一夜完全不吃東西。每天用香湯清凈沐浴，穿上新的乾淨衣服，在閑靜的地方設定壇場。壇場可以是十二肘或九肘，長寬相等。唯獨禁止酒肉和五辛（蔥、蒜等），其餘種種上妙餅食及果子等，都準備好用來供養。豎立幢竿，懸掛五色幡蓋。又用種種應時和非時鮮花，遍灑在壇場中。焚燒沉水香、熏陸香、栴檀香來供養。咒師面向東坐，持續誦咒到半夜時，聖者普賢菩薩如果現身，那時就能得到禪定三昧。或者在寂靜的山中居住，或者能夠聽聞記憶而不忘記。身體輕便，也能快速行走，也能發現伏藏。所求的修道方便，很快就能開悟。
普賢菩薩滅罪咒第十一
咒語如下：
【English Translation】 English version X) Mahabhighataraja-si (XI) Svaha (XII)
Those who uphold this dharma should burn frankincense, aloeswood, sandalwood, etc., and make offerings to Samantabhadra (Universal Worthy Bodhisattva). On the first day of the white month (the first to the fifteenth of the lunar month), recite this mantra one thousand times before the Buddha's image. If you wish to enter samadhi, first recite it seven times, and you will enter samadhi, and your mind will be stable and undisturbed.
The Tenth Mantra for Seeing Samantabhadra Bodhisattva
The mantra is:
Namo Arya Samantabhadraya (1) Bodhisattvaya (2) Mahasattvaya (3) Tadyatha (4) Ara dha (5) Kara dha (6) Ara dha (7) Kara dha (8) Svaha (9)
If this dharani is recited three times during the day and three times during the night, with utmost sincerity and without forgetting, all the heavy sins of the five rebellious acts will be completely eradicated.
Furthermore, beginning on the eighth day of the white month (the first to the fifteenth of the lunar month), maintain cleanliness and focus, and recite the mantra until the fifteenth day. Recite the mantra three times each day. It is only appropriate to eat three kinds of white food: japonica rice, milk porridge, rice, cheese, etc. On the fifteenth day, do not eat anything for one day and one night. Bathe daily with fragrant water, wear new and clean clothes, and set up an altar in a quiet place. The altar can be twelve cubits or nine cubits, with equal length and width. Only wine, meat, and the five pungent spices (onions, garlic, etc.) are prohibited. Prepare all kinds of excellent cakes, foods, and fruits for offerings. Erect flagpoles and hang five-colored banners and canopies. Also, scatter various seasonal and non-seasonal flowers throughout the altar. Burn aloeswood, frankincense, and sandalwood for offerings. The mantra master should sit facing east and continuously recite the mantra until midnight. If the holy Samantabhadra Bodhisattva appears, then you will attain samadhi. Or, residing in a quiet mountain, you will be able to hear and remember without forgetting. Your body will be light and agile, and you will also be able to quickly travel and discover hidden treasures. The skillful means for cultivating the path that you seek will be quickly attained and you will be enlightened.
The Eleventh Mantra of Samantabhadra Bodhisattva for Eradicating Sins
The mantra is:
支波啄(決定一)毗尼波啄(斷結二)烏蘇波啄(生盡三)
此咒平旦七遍夜七遍誦此咒。去厭魅野道蠱毒。能得身心慧三解脫。後生不受生死身。得法身常身。境內外國怨賊。一切惡人。一切惡鬼神。一切盜賊。虎狼師子毒蟲惡獸。聞此咒聲。皆口噤不相惱亂。惡夢災殃鳥鳴百怪自然銷滅。此咒功能說不可盡。
虛空藏菩薩法身印咒第十二
仰二手。反鉤二無名指。二小指各屈掌內。二中指相揹著豎。二頭指仰直舒。右壓左。二大指舒。壓頭指上頭相拄。大指來去咒曰。
唵(一)伽(上音)伽(同上)那健阇(二)婆盧吉帝(三)莎訶(四)
是法印咒。若有人能常樂誦持此印咒者。所須財物悉皆如意。若以此印印水咒已。七日服之除一切病。其水入腹喻如䬫糊。晨朝向暮各服一升。至於後日服一升半。亦可二升三四五升。每飲水訖。禮十方虛空佛七拜。行道七匝。若有人服此咒水。滿一百日者。悉除身中一切諸病。仍即證得阿羅漢道。心心常念虛空藏菩薩不得廢忘。是咒力故。
又虛空藏菩薩咒水咒第十三
咒曰。
那謨啰(上音)怛那(二合)哆啰(二合)夜耶(一)那麼阿迦舍揭婆(去音)耶(二)菩提薩埵(去音)耶(三)摩訶薩埵(去音)耶
【現代漢語翻譯】 現代漢語譯本 支波啄(決定一)，毗尼波啄(斷結二)，烏蘇波啄(生盡三)。
此咒語在早晨和平安時各誦七遍，可以去除厭魅、野道、蠱毒，能夠得到身、心、慧三種解脫。後世不再受生死輪迴之苦，得到法身常身。境內外國的怨賊、一切惡人、一切惡鬼神、一切盜賊、虎狼獅子、毒蟲惡獸，聽到此咒語的聲音，都會閉口不敢侵擾。惡夢、災殃、鳥鳴百怪自然消滅。此咒語的功用說也說不盡。
虛空藏菩薩法身印咒第十二
兩手向上，反鉤兩個無名指，兩個小指各自彎曲在掌內，兩個中指背靠背豎直，兩個食指向上伸直，右食指壓在左食指上，兩個大拇指伸直，壓在食指上，指尖相抵。大拇指來回移動，唸咒說：
唵(ōng)(一)，伽(gā)(上音)伽(gā)(同上)那健阇(jiān shé)(二)，婆盧吉帝(pó lú jí dì)(三)，莎訶(suō hē)(四)。
這是法印咒。如果有人能夠經常喜歡誦持此印咒，所需要的財物都能如意。如果用此印印水並唸咒，連續服用七天可以去除一切疾病。這水進入腹中，就像喝粥一樣。早晨和傍晚各服用一升。到了第二天服用一升半，也可以服用二升、三升、四升、五升。每次喝完水，向十方虛空佛禮拜七次，繞行七圈。如果有人服用此咒水滿一百天，就能去除身上一切疾病，並且立即證得阿羅漢道。心中常常唸誦虛空藏菩薩，不得忘記。這是咒語的力量。
又虛空藏菩薩咒水咒第十三
咒語說：
那謨啰(nā mó rà)(上音)怛那(dá nà)(二合)哆啰(duō là)(二合)夜耶(yě)(一)，那麼阿迦舍揭婆(nā mó ā jiā shě jiē pó)(去音)耶(yě)(二)，菩提薩埵(pú tí sà duǒ)(去音)耶(yě)(三)，摩訶薩埵(mó hē sà duǒ)(去音)耶。
【English Translation】 English version Zhi Bo Zhuo (Determination One), Pi Ni Bo Zhuo (Severing Knots Two), Wu Su Bo Zhuo (Birth Extinction Three).
Recite this mantra seven times in the morning and seven times at night. It can remove enchantments, evil paths, and poisonous curses. It can attain the three liberations of body, mind, and wisdom. In future lives, one will not suffer the cycle of birth and death, and will attain the Dharma body and eternal body. Enemies and thieves within and outside the country, all evil people, all evil ghosts and spirits, all robbers, tigers, wolves, lions, poisonous insects, and fierce beasts, upon hearing the sound of this mantra, will shut their mouths and dare not disturb. Bad dreams, disasters, ominous bird calls, and all kinds of strange phenomena will naturally disappear. The power of this mantra is inexhaustible.
Akasagarbha Bodhisattva Dharma Body Mudra Mantra Twelfth
With both hands facing upwards, hook the two ring fingers backwards, bend the two little fingers into the palms, keep the two middle fingers upright back to back, extend the two index fingers straight upwards, with the right index finger pressing on the left. Extend both thumbs and press them on the index fingers, with the tips touching. Move the thumbs back and forth, chanting the mantra:
Om (一), Ga (上音) Ga (同上) Na Jian She (二), Po Lu Ji Di (三), Suo He (四).
This is the Dharma Mudra Mantra. If someone can constantly and joyfully recite and hold this mudra mantra, all desired wealth will be obtained as wished. If this mudra is used to bless water and the mantra is recited, drinking it for seven consecutive days can remove all diseases. The water entering the abdomen is like drinking porridge. Take one sheng (升) each in the morning and evening. On the second day, take one and a half sheng, or two, three, four, or five sheng. After each drink of water, prostrate seven times to the Buddhas of the ten directions in space, and circumambulate seven times. If someone drinks this mantra water for a full hundred days, all diseases in the body will be removed, and one will immediately attain the state of Arhat. Constantly remember Akasagarbha Bodhisattva in your heart, and do not forget. This is the power of the mantra.
Also, Akasagarbha Bodhisattva Mantra for Blessed Water Thirteenth
The mantra says:
Namo Ra (上音) Da Na (二合) Duo La (二合) Ye Ye (一), Na Mo A Jia She Jie Po (去音) Ye (二), Pu Ti Sa Duo (去音) Ye (三), Mo He Sa Duo (去音) Ye.
(四)摩訶迦嚧尼迦(去音)耶(五)跢侄他(六)毗(上音)么黎(七)摩訶毗(上音)么黎(八)郁么黎(九)摩訶郁么黎(十)休么黎(十一)摩訶休摩黎(十二)薩婆黎(十三)摩訶薩婆黎(十四)只唎剃(十五)莎訶(十六)
當用此咒咒于凈水四十九遍。與病人服。若多人患咒一盆水。人人各與二升服之。或在身中或在身外。或在生藏上或在熟藏下。頭痛目眩身痛心痛寒熱不調。聞是虛空藏菩薩咒水星菩薩咒。八萬鬼神不得嬈害其身。此大神咒。能令病苦悉得除愈。
爾時觀世音菩薩摩訶薩等。從是佛會各出本意。而說法印咒品功德大威神力不可思議。諸佛贊言善哉善哉。汝等能為善護念故。設此方便威神自在。廣救眾生離諸貪著。除其罪障去諸煩惱。發大慈悲。慇勤教誨感悟發覺。我成印可爾時會眾皆悉歡喜作禮而去。
佛說陀羅尼集經卷第六(觀世音等諸菩薩法卷下) 大正藏第 18 冊 No. 0901 陀羅尼集經
佛說陀羅尼集經卷第七(金剛部捲上)
大唐天竺三藏阿地瞿多譯
佛說金剛藏大威神力三昧法印咒品第一(印有五十七咒有三十二贊文有一十八印十一咒是主餘者伴)
如是我聞。一時佛在毗富羅山。與阿僧祇諸大菩薩摩訶薩眾
【現代漢語翻譯】 現代漢語譯本： （四）摩訶迦嚧尼迦（Mahakarunika，大悲者）耶（五）跢侄他（Tadyatha，即說咒曰）（六）毗么黎（Vimale，無垢）（七）摩訶毗么黎（Maha-vimale，大無垢）（八）郁么黎（Ukumale）（九）摩訶郁么黎（Maha-ukumale）（十）休么黎（Hyumale）（十一）摩訶休摩黎（Maha-hyumale）（十二）薩婆黎（Sarvale，一切）（十三）摩訶薩婆黎（Maha-sarvale，大一切）（十四）只唎剃（Kirite）（十五）莎訶（Svaha，成就）。
應當用此咒語加持凈水四十九遍，給病人服用。如果很多人患病，就咒語加持一盆水，每個人給兩升服用。無論病在身體內部還是外部，無論在生臟之上還是熟臟之下，頭痛、眼花、身體疼痛、心痛、寒熱不調，聽到這是虛空藏菩薩咒水星菩薩咒，八萬鬼神都不能侵擾其身。此大神咒，能令病苦全部消除痊癒。
這時觀世音菩薩摩訶薩（Avalokitesvara Bodhisattva Mahasattva）等，從佛的法會中各自表達本意，而說法印咒品功德大威神力不可思議。諸佛讚歎說：『善哉善哉！你們能夠爲了善於守護憶念的緣故，設定這種方便的威神自在，廣泛救度眾生脫離各種貪著，消除他們的罪障，去除各種煩惱，發起大慈悲心，慇勤教誨，感悟啓發。』我予以認可。當時法會大眾都歡喜，作禮而去。
《佛說陀羅尼集經》卷第六（觀世音等諸菩薩法卷下） 大正藏第 18 冊 No. 0901 《陀羅尼集經》
《佛說陀羅尼集經》卷第七（金剛部捲上）
大唐天竺三藏阿地瞿多譯
《佛說金剛藏大威神力三昧法印咒品第一》（印有五十七，咒有三十二，贊文有一十八，印十一，咒是主，其餘是伴）
如是我聞。一時佛在毗富羅山（Vipula Mountain）。與阿僧祇（asamkhya，無數）諸大菩薩摩訶薩眾。
【English Translation】 English version: (4) Maha Karunika (Mahakarunika, Great Compassionate One) ye. (5) Tadyatha (Tadyatha, Thus it is). (6) Vimale (Vimale, Immaculate). (7) Maha Vimale (Maha-vimale, Great Immaculate). (8) Ukumale. (9) Maha Ukumale (Maha-ukumale). (10) Hyumale. (11) Maha Hyumale (Maha-hyumale). (12) Sarvale (Sarvale, All). (13) Maha Sarvale (Maha-sarvale, Great All). (14) Kirite. (15) Svaha (Svaha, Accomplishment).
One should use this mantra to bless clean water forty-nine times and give it to the sick to drink. If many people are sick, bless a basin of water and give each person two sheng (升, a unit of volume) to drink. Whether the illness is inside or outside the body, above the raw organs or below the cooked organs, for headaches, dizziness, body aches, heartaches, chills and fever, hearing this is the mantra of Akashagarbha Bodhisattva (Akashagarbha Bodhisattva) and the mantra of the Water Star Bodhisattva, eighty thousand ghosts and spirits cannot harm their bodies. This great divine mantra can completely eliminate and heal illnesses.
At that time, Avalokitesvara Bodhisattva Mahasattva (Avalokitesvara Bodhisattva Mahasattva) and others, each expressed their original intention from the Buddha's assembly, and the merit and great divine power of the Dharma Seal Mantra Chapter are inconceivable. The Buddhas praised and said, 'Excellent, excellent! You are able to establish this expedient of majestic divine power for the sake of skillfully guarding mindfulness, widely saving sentient beings from all attachments, eliminating their karmic obstacles, removing all afflictions, and generating great compassion, diligently teaching, inspiring, and awakening.' I approve of it. At that time, the assembly was delighted, paid homage, and departed.
The Sutra of Collected Dharanis Spoken by the Buddha, Volume 6 (Lower Scroll of the Dharmas of Various Bodhisattvas such as Avalokitesvara) Taisho Tripitaka Volume 18, No. 0901, Sutra of Collected Dharanis
The Sutra of Collected Dharanis Spoken by the Buddha, Volume 7 (Upper Scroll of the Vajra Section)
Translated by Atikuta of the Tang Dynasty from India
The First Chapter of the Sutra of the Samadhi Dharma Seal Mantra of the Great Majestic Divine Power of the Vajra Treasury Spoken by the Buddha (There are fifty-seven seals, thirty-two mantras, eighteen eulogies, eleven seals, the mantra is the main one, and the rest are companions)
Thus have I heard. At one time, the Buddha was on Mount Vipula (Vipula Mountain), with an asamkhya (asamkhya, countless) number of great Bodhisattvas Mahasattvas.
並及無數諸阿羅漢天龍八部。前後圍繞俱共會。說陀羅尼印秘密法藏。
爾時會中有一菩薩摩訶薩。名金剛藏。在大眾中即從座起。五體投地頂禮佛足。禮佛足已前白佛言。世尊我有眷屬十四部眾一一眷屬各有無量徒眾。相隨現在會中。為我驅使。從昔已來曾持咒法。深奧明瞭嚴秘清凈。是故而共贊成我法。稱我名為摩訶跋折羅波尼啰阇。以是名故稱為上首。我等亦愿堅成助護佛之正法。是諸眷屬。在我左右行列威侍。說諸方便多所利益。為欲降伏一切諸魔惡鬼神故。唯愿世尊證明我眾。聽許我稱眷屬名字。方敢稱名。
爾時世尊告金剛藏。善哉善哉汝今愍念諸眾生故。稱其名字我亦印可。汝今隨意稱其名字。時金剛藏蒙佛聽許。稱其名曰。跋折啰蘇摩訶。跋折啰蘇皤(二合)私地(二合)迦啰。跋折啰蘇婆(去音)呼跋折啰迦尼矩嚧馱跋折啰阿蜜哩多軍茶利。跋折啰烏芻沙摩。跋折啰吒訶娑。是菩薩等皆居我左。跋折啰摩么雞。跋折啰嚧醯多木企(平音)跋折啰商迦羅。跋折啰鴦俱尸。跋折啰母瑟低。跋折啰施迦啰。跋折啰尼藍婆羅達啰。是菩薩等皆居我右。是諸會中。若天若人及諸魔王並鬼神等。聞是我稱金剛名字。各各無色皆悉默然。心懷恐怖憂愁不快。懼有大事恐失性命時金剛等遙知彼意。慮在
【現代漢語翻譯】 現代漢語譯本：以及無數的阿羅漢（Arhat，斷盡煩惱，證得解脫的聖者）和天龍八部（Devas and Nagas, the eight classes of supernatural beings）。他們前後圍繞，共同集會，宣說陀羅尼（Dharani，總持，憶持不忘）印的秘密法藏。
這時，法會中有一位菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩），名叫金剛藏（Vajragarbha）。他在大眾中立即從座位上站起，五體投地，頂禮佛足。頂禮佛足后，向前稟告佛說：『世尊，我有關屬十四部眾，每一部眾都有無數的徒眾相隨，現在都在法會中為我驅使。從過去以來，他們都持有咒法，深奧明瞭，嚴謹秘密而清凈。因此，他們共同贊成我的法，稱我為摩訶跋折羅波尼啰阇（Mahavajrapani-raja，大力金剛手王）。因為這個名字的緣故，我被稱為上首。我們等也願意堅定地成就和護衛佛的正法。這些眷屬，在我左右排列侍衛，宣說各種方便法門，多有利益，爲了降伏一切諸魔惡鬼神。唯愿世尊證明我的部眾，聽許我稱呼眷屬的名字，我才敢稱名。』
這時，世尊告訴金剛藏：『善哉！善哉！你現在因為憐憫眾生的緣故，稱呼他們的名字，我也印可。你現在隨意稱呼他們的名字吧。』當時，金剛藏蒙佛聽許，稱呼他們的名字說：跋折啰蘇摩訶（Vajrasu-maha），跋折啰蘇皤私地迦啰（Vajrasu-svadhishthakara），跋折啰蘇婆呼（Vajrasu-bha-hu），跋折啰迦尼矩嚧馱（Vajra-kanikrodha），跋折啰阿蜜哩多軍茶利（Vajra-amrita-kundali），跋折啰烏芻沙摩（Vajra-ucchushma），跋折啰吒訶娑（Vajra-tahasa）。這些菩薩等都居於我的左邊。跋折啰摩么雞（Vajra-mamaki），跋折啰嚧醯多木企（Vajra-rohita-mukhi），跋折啰商迦羅（Vajra-shankara），跋折啰鴦俱尸（Vajra-ankushi），跋折啰母瑟低（Vajra-mushti），跋折啰施迦啰（Vajra-shikhara），跋折啰尼藍婆羅達啰（Vajra-nilambaradhara）。這些菩薩等都居於我的右邊。這些法會中的，無論是天人，還是諸魔王以及鬼神等，聽到我稱呼金剛的名字，都各自失去顏色，全都默然不語，心中懷著恐怖，憂愁不快，害怕有大事發生，恐怕失去性命。這時，金剛等遙知他們的心意，考慮到他們的處境。
【English Translation】 English version: And also countless Arhats (Arhat, one who has extinguished all afflictions and attained liberation) and the eight classes of Devas and Nagas (Devas and Nagas, the eight classes of supernatural beings). They surrounded the assembly, both in front and behind, and together they proclaimed the secret treasury of Dharani (Dharani, retention, unfailing memory) seals.
At that time, in the assembly, there was a Bodhisattva-Mahasattva (Bodhisattva-Mahasattva, great Bodhisattva) named Vajragarbha (Vajragarbha). In the midst of the assembly, he immediately rose from his seat, prostrated himself with his five limbs touching the ground, and paid homage to the Buddha's feet. After paying homage, he stepped forward and said to the Buddha: 'World Honored One, I have fourteen assemblies of attendants, each assembly having countless followers who are now present in this assembly to serve me. Since the past, they have upheld mantras, which are profound and clear, strict, secret, and pure. Therefore, they jointly praise my Dharma and call me Mahavajrapani-raja (Mahavajrapani-raja, the great Vajra-hand king). Because of this name, I am called the chief. We also wish to firmly accomplish and protect the Buddha's True Dharma. These attendants, arranged in rows on my left and right, attend upon me with majesty, proclaiming various expedient methods, which are greatly beneficial, for the purpose of subduing all demons, evil ghosts, and spirits. May the World Honored One bear witness to my assembly and permit me to call out the names of my attendants, only then will I dare to call them.'
At that time, the World Honored One said to Vajragarbha: 'Excellent! Excellent! Now, because of your compassion for all sentient beings, you call out their names, and I also approve. Now, call out their names as you wish.' At that time, Vajragarbha, having received the Buddha's permission, called out their names, saying: Vajrasu-maha, Vajrasu-svadhishthakara, Vajrasu-bha-hu, Vajra-kanikrodha, Vajra-amrita-kundali, Vajra-ucchushma, Vajra-tahasa. These Bodhisattvas reside on my left. Vajra-mamaki, Vajra-rohita-mukhi, Vajra-shankara, Vajra-ankushi, Vajra-mushti, Vajra-shikhara, Vajra-nilambaradhara. These Bodhisattvas reside on my right. In this assembly, whether they are Devas, humans, demon kings, or ghosts and spirits, upon hearing me call out the names of the Vajras, they each lose their color, all become silent, and their hearts are filled with terror, sorrow, and displeasure, fearing that a great event will occur and that they will lose their lives. At this time, the Vajras, knowing their intentions from afar, considered their situation.
會中而生輕慢。鬼神暴亂不遵敬法。又恐謗毀墮於三途。受諸苦惱。而告彼言。我有密意具諸法相。佛已知之助成印可。非是汝等所知境界。是故稱云秘密法藏大陀啰尼神咒法印。利益無量如佛所證。時佛贊言善哉善哉。爾時金剛菩薩眾等。蒙佛贊成歡喜踴躍。頂禮佛足繞佛三匝。告彼一切魔鬼等言。我等今以法成。幸蒙十方一切諸佛同時印可利益一切。汝等今者莫驚莫[懦-而+((看-目)*月)]莫起惡念。在此會中若天若人。若有沙門若婆羅門。若諸人王若天帝釋。並及八部鬼神部眾人非人等。若善男子善女人。及諸外道仙人眾等。悉皆諦聽。我今上佛難思議深秘密法藏可貴教法。汝等皆當信受共護是經。即是同於諸佛大乘妙藏希有之法。即是成就陀羅尼印神咒法門。如來慈悲設諸方便。救護一切眾生之類。汝等若有故生違逆。而不隨順我正法者。破汝等頭而作七分如阿梨樹枝。大眾人民聞佛所說。應皆歡喜信受奉行。
畫金剛藏菩薩像法
一切金剛藏菩薩像。通身黃色。而以左腳偏加。斜垂右腳。欲似下座而復起形。在於百寶蓮華座上。如令斜身面向右視而坐。頭戴七寶莊嚴華冠。身有重光。其像背倚寶繡枕上。其像左手屈臂覆左髀上。右手屈臂在右膝上。以手大指頭指相捻。而屈中指及無名
【現代漢語翻譯】 現代漢語譯本： 會中有人產生輕慢之心，鬼神暴亂不遵敬佛法。又恐怕有人誹謗佛法，墮入三惡道，遭受各種苦惱。所以我告訴他們，我擁有秘密的教義，具備諸法的實相，佛陀已經知曉並認可。這不是你們所能理解的境界。因此，稱之為秘密法藏大陀羅尼神咒法印，其利益無量，如同佛陀所證悟的境界。當時，佛陀讚歎說：『好啊，好啊！』
當時，金剛菩薩眾等，蒙受佛陀的讚許，歡喜踴躍，頂禮佛足，繞佛三匝。告訴那些魔鬼等說：『我們今天以佛法成就，有幸蒙受十方一切諸佛同時印可，利益一切眾生。你們現在不要驚慌，不要害怕，不要生起惡念。』
在此法會中，無論是天人，還是人類，無論是沙門（出家修道者），還是婆羅門（古印度祭司），無論是各位人王，還是天帝釋（忉利天之主），以及八部鬼神部眾、非人等，無論是善男子、善女人，以及各位外道仙人等，都要仔細聽好。我現在宣講佛陀難以思議的甚深秘密法藏，極其珍貴的教法。你們都應當信受，共同守護這部經。這部經等同於諸佛的大乘妙藏，是稀有之法。這部經能夠成就陀羅尼印神咒法門。如來慈悲，設立各種方便，救護一切眾生。你們如果故意違逆，不隨順我的正法，我就將你們的頭劈成七份，如同阿梨樹枝一樣。
大眾人民聽了佛陀所說，都應當歡喜，信受奉行。
金剛藏菩薩像的畫法
一切金剛藏菩薩像，通身黃色。左腳偏加（盤腿），右腳斜垂，像是要下座又重新站起的樣子。坐在百寶蓮花座上，身體略微傾斜，面向右邊。頭戴七寶莊嚴的華冠，身上有重重光環。菩薩像的背後倚靠著寶繡的枕頭。左手彎曲手臂，放在左腿上。右手彎曲手臂，放在右膝上，用手的大拇指和食指相捻，彎曲中指和無名指。
【English Translation】 English version: In the assembly, some developed arrogance, and the demons and spirits became rebellious, disobeying the Dharma. Furthermore, there was fear that some might slander the Dharma, fall into the three evil realms, and suffer various afflictions. Therefore, I tell them that I possess secret teachings, embodying the true nature of all dharmas, which the Buddha has already known and approved. This is not a realm that you can comprehend. Hence, it is called the Secret Dharma Treasury, the Great Dharani Divine Mantra Dharma Seal, whose benefits are immeasurable, like the realm attained by the Buddha.
At that time, the Buddha praised, 'Excellent, excellent!' Then, the Vajra Bodhisattvas, having received the Buddha's praise, rejoiced and leaped with joy, prostrated at the Buddha's feet, and circumambulated the Buddha three times. They said to those demons and spirits, 'Today, we have achieved through the Dharma, and we are fortunate to have the simultaneous approval of all Buddhas in the ten directions, benefiting all beings. Now, do not be alarmed, do not be afraid, and do not generate evil thoughts.'
In this assembly, whether they are devas (gods) or humans, whether they are Shramanas (renunciates) or Brahmanas (ancient Indian priests), whether they are kings or Shakra (ruler of the Trayastrimsha Heaven), as well as the eight classes of gods and spirits, non-human beings, whether they are virtuous men or virtuous women, as well as various heretical ascetics, all should listen carefully. I am now proclaiming the Buddha's inconceivable, profound, secret Dharma Treasury, the most precious teachings. You should all believe, accept, and jointly protect this sutra. This sutra is equivalent to the Great Vehicle Wonderful Treasury of all Buddhas, a rare Dharma. This sutra can accomplish the Dharani Seal Divine Mantra Dharma Gate. The Tathagata, with compassion, establishes various expedient means to save all sentient beings. If you deliberately disobey and do not follow my righteous Dharma, I will split your heads into seven pieces, like the branches of an Ari tree.
The great assembly, upon hearing what the Buddha said, should all rejoice, believe, accept, and practice accordingly.
Method for Drawing the Image of Vajragarbha Bodhisattva (Jingangzang Pusa)
The image of all Vajragarbha Bodhisattvas should have a yellow body. The left leg is bent and placed across (in a lotus position), while the right leg hangs down diagonally, as if about to descend from the seat and then rise again. The Bodhisattva sits on a lotus throne adorned with hundreds of treasures, with the body slightly inclined, facing to the right. The head wears a jeweled crown adorned with seven treasures, and the body has multiple layers of light. The image leans against a pillow embroidered with treasures. The left arm is bent, resting on the left thigh. The right arm is bent, resting on the right knee, with the thumb and index finger of the hand touching, and the middle finger and ring finger bent.
指在於掌中。小指直豎。其像頸下有寶珠瓔珞。像兩臂腕各著寶釧。以單素白褺絡其膊上。兼二色絳附其褺上。復以寶絳系臍腰上。其絳當肚。結絳之上作一黃色。圓如錢大。以朝霞錦縵其胯上。著黃白色華褺之裙。其裙青里腳脛映露。寶絳為帶以系其腰。像左右廂。各有一大侍者菩薩立蓮華上。通身黃色。以朝霞錦縵于腰跨。連覆膝上。總同頭戴七寶華冠。其左廂侍者菩薩。唯以左手屈臂。近右乳房把于白拂。拂頭正當臨左膊上。右手申臂少曲在髀。手指少卷。臂腕有釧。其右廂侍者菩薩。華冠衣服與其左廂菩薩一種。唯以左手屈臂。近左乳房把跋折啰。右手屈臂向上。腰間仰手手把白拂。散懸其拂拂頭垂下。其像左廂。近像髀側有一菩薩。通身碧色。于其頭上出三股跋折啰形。其跋折啰下有緋縵。縵其頭上。次下復有黃縵。纏頭。覆臍鬢額唯出面眼。其眼睛角如帶。少赤似斜看視。其像形狀如瞋怒相。以兩手臂相交叉著。以右押左附入腋間。其腳偏交側坐。豎左腳髀。其髀間出一赤蛇。絞肚及腳。髀間出頭。向左臂肘。看映像身。其像身坐赤蓮華上。其像左右廂各有四菩薩。上下皆坐而作威儀。助金剛藏降伏一切。次左上一菩薩通身黃色。頭戴華冠耳有白環。其像頂後有圓赤光。以華白褺絞其右臂。向後而出左腋
【現代漢語翻譯】 現代漢語譯本： 手指放在掌中，小指筆直豎立。佛像的頸下有寶珠瓔珞，兩臂手腕上各戴著寶釧。用單色的白色布纏繞在肩膀上，並用兩種顏色的絲帶附在布上。再用寶帶繫在肚臍腰上，絲帶正對著肚子。在絲帶的結上做一個黃色，像錢一樣大小的圓形。用朝霞錦覆蓋在胯上，穿著黃白色的華麗裙子，裙子的青色裡子露出腳脛。用寶帶作為腰帶繫在腰間。佛像左右兩旁，各有一位大侍者菩薩站在蓮花上，全身黃色，用朝霞錦覆蓋在腰胯上，連同覆蓋在膝蓋上。都戴著七寶華冠。左邊的侍者菩薩，只是用左手彎曲手臂，靠近右拿著白拂，拂塵的頭部正對著左肩上。右手伸出手臂稍微彎曲放在大腿上，手指稍微彎曲，臂腕上有釧。右邊的侍者菩薩，華冠衣服和左邊的菩薩一樣。只是用左手彎曲手臂，靠近左拿著跋折啰（vajra，金剛杵），右手彎曲手臂向上，腰間仰著手拿著白拂，散開懸掛著，拂塵的頭部垂下來。佛像的左邊，靠近佛像大腿旁邊有一位菩薩，全身碧色。在他的頭上出現三股跋折啰的形狀，跋折啰下面有緋色的縵，覆蓋在他的頭上。下面還有黃色的縵，纏繞著頭部，覆蓋著鬢角和額頭，只露出面部和眼睛。他的眼睛的眼角像帶子一樣，稍微發紅，像是斜著看。佛像的形狀像憤怒的樣子，用兩隻手臂交叉著，用右臂壓著左臂附在腋下。他的腳偏著交叉側坐，豎起左腳的大腿，大腿間伸出一條紅色的蛇，纏繞著肚子和腳，蛇頭從大腿間伸出，朝著左臂的肘部，看著佛像的身影。佛像坐在紅色的蓮花上。佛像左右兩旁各有四位菩薩，上下都坐著，作出威嚴的儀態，幫助金剛藏（Vajragarbha）降伏一切。左上方的一位菩薩全身黃色，頭戴華冠，耳朵上有白環。佛像的頭頂後有圓形的紅色光芒，用華麗的白色布纏繞著他的右臂，向後伸出左腋。
【English Translation】 English version: The finger is placed in the palm, with the little finger standing straight up. The image has jeweled necklaces around its neck. Each of the two arms has bracelets on the wrists. A single plain white cloth is wrapped around the shoulders, with two-colored ribbons attached to the cloth. A jeweled ribbon is tied around the navel and waist, with the ribbon directly in front of the belly. Above the knot of the ribbon, there is a yellow circle, about the size of a coin. Brocade of morning clouds covers the crotch, and a skirt of yellowish-white is worn. The blue lining of the skirt reveals the calves. A jeweled ribbon serves as a belt to tie around the waist. On the left and right sides of the image, there is a large attendant Bodhisattva standing on a lotus flower, with a yellow body. Brocade of morning clouds covers the waist and crotch, extending over the knees. All wear crowns of seven jewels on their heads. The Bodhisattva on the left side only bends the left arm, holding a white whisk near the right . The head of the whisk is directly above the left shoulder. The right arm is extended slightly bent at the thigh, with the fingers slightly curled. There is a bracelet on the arm and wrist. The Bodhisattva on the right side has the same jeweled crown and clothing as the Bodhisattva on the left side. Only the left arm is bent, holding a vajra (vajra, diamond scepter) near the left . The right arm is bent upwards, with the hand holding a white whisk at the waist, hanging loosely with the head of the whisk drooping down. On the left side of the image, near the thigh of the image, there is a Bodhisattva with a turquoise body. Three-pronged vajras emerge from the top of his head, with crimson silk covering the vajras. Below that, there is yellow silk wrapped around the head, covering the temples and forehead, only revealing the face and eyes. The corners of his eyes are like ribbons, slightly red, as if looking askance. The image has an angry appearance, with both arms crossed, the right arm pressing on the left arm and tucked into the armpit. His legs are crossed sideways, with the left leg raised at the thigh. A red snake emerges from the thigh, coiling around the belly and legs, with its head emerging from the thigh, facing the elbow of the left arm, looking at the reflection of the image. The image sits on a red lotus flower. On the left and right sides of the image, there are four Bodhisattvas each, sitting above and below, displaying dignified postures, assisting Vajragarbha (Vajragarbha) in subduing all. The Bodhisattva on the upper left side has a yellow body, wearing a jeweled crown and white rings in the ears. There is a round red light behind the head of the image. A splendid white cloth is wrapped around his right arm, extending from behind the left armpit.
間上。絞絡其膊。右手屈臂在右髀上。以大母指頭指相捻。中指無名指屈在掌中。小指直豎。左手屈臂。橫在左腳髀[桼-木+(日*木)]間。覆手把一物。物作綠色。其物向上。頭少漸尖。向下漸粗方而且圓(如唐靴箄)中心一道青色。豎頭向其身上。著朝霞裙偏加而坐赤蓮華上。次下一菩薩通身黃色。頭戴華冠作青圓光。其像兩耳各有寶珰。赤裹唇白穿在耳中。以華白褺襪絞。肚上。右手屈臂以大母指頭指相捻。餘三指散。以手覆在右乳房上。左手屈臂。正當押在左髀膝間。仰承把前菩薩手中所把似靴箄者。著朝霞裙。偏跏而坐青蓮華上。次下有二菩薩前後並坐。后一菩薩通身黃色。頭有少許。作青圓光。耳有白環頭戴鬘華。其乳房大。以華白褺橫襪奶上。右手屈臂。以大母指頭指相捻。三指握拳。左手屈臂舒展手掌。把前菩薩手中所把似靴箄者。著華黃褺裙。雙膝跪坐赤蓮華上。次前一菩薩通身黃色。回面向左。狀似共后菩薩語形。頭有金線一道。絞髻作赤圓光。左一耳中穿一寶珰。狀如瓦桶。赤裹白唇作赤圓光。右手屈臂近乳房側。屈其中指及無名指在於掌中。大指頭指小指散豎。仰其手掌。左手屈臂。以手仰在於左膝上。還承把前菩薩手中似靴箄者。其箄向身。頭傍偏有似作鉤形。向外少曲臂腕有釧身著
【現代漢語翻譯】 現代漢語譯本： 間上：絞纏著他的肩膀。右手彎曲手臂放在右大腿上，用大拇指和食指相捻，中指和無名指彎曲在掌中，小指直立。左手彎曲手臂，橫放在左腿之間，手背朝下握著一個東西。這個東西是綠色的，向上的一端稍微尖，向下的一端逐漸變粗，呈方形且圓（像唐朝的靴箄）。中心有一道青色豎線，從頭到身。他穿著朝霞色的裙子，偏袒右肩，坐在紅蓮花上。 次下一菩薩（Bodhisattva，覺有情）：通身黃色，頭戴華麗的帽子，有青色的圓形光環。這個菩薩的兩個耳朵上各有一個寶珰（一種耳飾），紅色的裹著白色的東西穿在耳中，用華麗的白色布條纏繞在肚子上。右手彎曲手臂，用大拇指和食指相捻，其餘三指散開，手背朝下放在右上。左手彎曲手臂，正好按在左大腿膝蓋之間，仰著手掌承接前一個菩薩手中所拿的像靴箄的東西。他穿著朝霞色的裙子，偏袒右肩，坐在青蓮花上。 次下有二菩薩（Bodhisattva，覺有情）前後並坐。后一個菩薩通身黃色，頭上有少許頭髮，有青色的圓形光環。耳朵上有白色的環，頭上戴著鬘華（花環）。他的很大，用華麗的白色布條橫著纏繞在奶上。右手彎曲手臂，用大拇指和食指相捻，三指握拳。左手彎曲手臂，舒展手掌，拿著前一個菩薩手中所拿的像靴箄的東西。他穿著華麗的黃色裙子，雙膝跪坐在紅蓮花上。 次前一個菩薩（Bodhisattva，覺有情）通身黃色，回頭面向左邊，看起來像是在和後面的菩薩說話。頭上有金線一道，纏繞著髮髻，有紅色的圓形光環。左耳中穿一個寶珰（一種耳飾），形狀像瓦桶，紅色的裹著白色的嘴唇，有紅色的圓形光環。右手彎曲手臂靠近**側，彎曲中指和無名指在掌中，大拇指、食指和小指散開豎起，手掌朝上。左手彎曲手臂，手掌朝上放在左膝蓋上，仍然承接前一個菩薩手中像靴箄的東西，這個箄朝向自身，頭部旁邊偏斜地有一個像鉤子的形狀，向外稍微彎曲，手腕上有釧（手鐲），身上穿著...
【English Translation】 English version: Inter alia: Twisting around his shoulders. The right hand bends the arm and rests on the right thigh, with the thumb and index finger pinched together, the middle and ring fingers bent in the palm, and the little finger standing straight. The left hand bends the arm and lies horizontally between the left leg, with the back of the hand holding an object. The object is green, slightly pointed upwards, and gradually thickens downwards, square and round (like a Tang Dynasty boot scraper). There is a blue vertical line in the center, from head to body. He wears a morning glow skirt, partially exposing the right shoulder, and sits on a red lotus flower. Next is a Bodhisattva (Bodhisattva, sentient being seeking enlightenment): The whole body is yellow, wearing a gorgeous hat, with a blue circular halo. Each of the Bodhisattva's ears has a jeweled earring, with red wrapped white pierced in the ear, and gorgeous white cloth strips wrapped around the belly. The right hand bends the arm, pinching the thumb and index finger together, with the remaining three fingers spread out, and the back of the hand placed on the right **. The left hand bends the arm, resting directly on the left thigh between the knees, with the palm facing up, holding the boot scraper-like object held by the previous Bodhisattva. He wears a morning glow skirt, partially exposing the right shoulder, and sits on a blue lotus flower. Next, there are two Bodhisattvas (Bodhisattva, sentient being seeking enlightenment) sitting side by side, one in front of the other. The rear Bodhisattva is entirely yellow, with a small amount of hair on the head, and a blue circular halo. There are white rings on the ears, and a garland of flowers on the head. His ** is large, with gorgeous white cloth strips wrapped horizontally on the breasts. The right hand bends the arm, pinching the thumb and index finger together, with the three fingers clenched into a fist. The left hand bends the arm, extending the palm, holding the boot scraper-like object held by the previous Bodhisattva. He wears a gorgeous yellow skirt, kneeling on both knees on a red lotus flower. The Bodhisattva (Bodhisattva, sentient being seeking enlightenment) in front is entirely yellow, turning his face to the left, appearing to be talking to the Bodhisattva behind him. There is a golden thread on the head, twisting the bun, with a red circular halo. A jeweled earring (a type of earring) is pierced in the left ear, shaped like a tile bucket, with red wrapped white lips, and a red circular halo. The right hand bends the arm near the ** side, bending the middle and ring fingers in the palm, with the thumb, index finger, and little finger spread out and raised, with the palm facing up. The left hand bends the arm, with the palm facing up on the left knee, still holding the boot scraper-like object held by the previous Bodhisattva. The scraper faces the body, with a hook-like shape on the side of the head, slightly curved outwards, with a bracelet on the wrist, and wearing...
朝霞裙。偏跏而坐紫蓮華上。其像左廂上一菩薩。通身黃色。其頭髻上以少赤色絞之。向後作赤圓光。耳有一雙赤色寶物。短小如櫡。插在耳中。其物兩頭各有白點。以綠色褺絡其膊上。著華白褺裙。映出腰間少許朝霞。左手屈臂在左膝上。仰掌向身。以大指食指兩指豎。挾一跋折啰。仰其手掌。右手屈臂舒掌。才近左髀腳脛之間。交腳而坐赤蓮華上。次下菩薩通身紅色。頭戴花冠作青圓光。耳有白環形貌肥滿。身著間彩色褺。縵跨。又從右腋下及膊上。有一道間褺。向後而出。絞左臂肘間。右手屈臂在右膝上。手掌向身。以大指頭指挾一隻箭。羽向上豎。左手屈臂近其肚上。手把一塊黃色寶物。兩腳相拄。恭身而坐赤蓮華上。次下有二菩薩前後並坐。后一菩薩通身黃色。頭上有金華冠作青圓光。耳有白環。以華白褺絡其膊上。右手屈臂在右膝上。舒掌向外。以手把前菩薩手中所把似靴箄者。右手屈臂向前豎之。屈無名指豎其大指頭指小指。其身上著黃華褺裙胡跪而坐赤蓮華上。次前一菩薩通身黃色。頭有少許黃菊華冠。右一耳中有白寶環。回面向后。狀似共后菩薩語形。中乳房大。以輕白褺絡其膊上。右手屈臂。引向外邊把一黃物。其所把物狀似斷繩。其物兩頭有小菊華。相連成絳。俱垂向下。左手屈臂在於心上。
手掌向外。以大母指頭指相捻。中指無名兩指皆屈。小指直豎。著朝霞裙。交腳而坐青蓮華上。其像側相。布以綠地。像上側相兩邊。畫著須陀會天。在青雲間。各以華鬘兩手垂把。來趣像上而作供養。其像兩邊有貝多樹及山形等。其像華坐下著寶池。次右廂著一小童子。頭戴華冠通身黃色。以雜彩褺間色縵跨峻跪而坐。將以華鬘來助供養。
金剛啰阇一切見法印咒第一
仰右手掌。以捺左手掌背。即以右大指。逆叉左小指下。以左大指叉右小指上。手背相著。餘三指皆直申博手背。咒曰唵(一)跋折𡀔(二)波婆(去音)夜(三)莎訶(四)。
是法印咒。若作金剛法。先以此法而作供養。一切金剛皆生歡喜。
金剛藏大心法印咒第二
反鉤二無名指在掌中。右押左合掌。二中指二小指直豎頭相拄。小曲開二頭指。二大指直豎並著咒曰。
那(上音)謨(上音)啰(上音)怛那(二合)跢啰(二合)夜耶(一)那謨室旃(二合)茶跋折啰波拏曳(二)摩訶藥叉斯那波多曳(三)唵(四)跋折啰戰茶(五)薩婆突瑟吒(二合)安馱迦(上音六)訶(上音)那馱訶缽者思(二合上音七)唬嗚𤙖(八)泮泮泮泮(九)
是法印咒。名金剛藏大心法印咒。一切皆用。若人慾作金
【現代漢語翻譯】 現代漢語譯本： 手掌向外。用大拇指頭和食指相捻。中指和無名指都彎曲。小指直立。身穿朝霞裙。雙腿交叉坐在青蓮花上。佛像呈側面像。背景鋪以綠色。佛像上側兩邊，畫著須陀會天（Srotapanna Deva，預流果天人）。他們在青雲之間，各自用華鬘（花環）雙手下垂拿著，來朝向佛像作供養。佛像兩邊有貝多樹（貝葉棕）和山形等。佛像的蓮花座下是寶池。在右邊畫一個小童子，頭戴華冠，全身黃色，穿著雜色彩的衣服，半跪著坐在那裡，拿著華鬘來幫助供養。
金剛啰阇一切見法印咒第一
仰起右手掌。用右手掌按在左手掌背上。然後用右大拇指，反向交叉在左小指下面。用左大拇指交叉在右小指上面。手背互相貼著。其餘三指都伸直，覆蓋手背。咒語是：唵(om，種子字) 跋折𡀔(vajra) 波婆(pava，去聲) 夜(ya) 莎訶(svaha)。
這個法印咒，如果修作金剛法，先用這個法印咒來作供養，一切金剛都會感到歡喜。
金剛藏大心法印咒第二
反鉤兩個無名指在掌心中。右手壓在左手上合掌。兩個中指和兩個小指直立，指尖互相接觸。稍微彎曲打開兩個食指。兩個大拇指直立並在一起。咒語是：
那(na，上聲) 謨(mo，上聲) 啰(ra，上聲) 怛那(ratna，二合) 跢啰(tra，二合) 夜耶(yaya) (1) 那謨室旃(namaḥ ścaṇḍa，二合) 茶跋折啰波拏曳(vajrapāṇaye) (2) 摩訶藥叉斯那波多曳(mahāyakṣasenāpataye) (3) 唵(om) (4) 跋折啰戰茶(vajra caṇḍa) (5) 薩婆突瑟吒(sarva duṣṭa，二合) 安馱迦(āndhaka，上聲) (6) 訶(ha，上聲) 那馱訶缽者思(hanadaha paca si，二合上聲) (7) 唬嗚𤙖(hūṃ) (8) 泮泮泮泮(phaṭ phaṭ phaṭ phaṭ) (9)
這個法印咒，名叫金剛藏大心法印咒。一切事情都可以使用。如果有人想要修作金剛法。
【English Translation】 English version: The palm facing outwards. The thumb and index finger are pressed together. The middle and ring fingers are bent. The little finger is held straight. Wearing a dawn-colored skirt. Sitting cross-legged on a blue lotus flower. The image is a side view. The background is painted green. On either side of the upper part of the image are Srotapanna Devas (須陀會天, Stream-enterer Devas). They are in the blue clouds, each holding a garland (華鬘) with both hands, coming towards the image to make offerings. On either side of the image are betel nut trees (貝多樹) and mountain shapes, etc. Below the lotus seat of the image is a treasure pond. Next, on the right side, is a small child, wearing a flower crown on his head, his whole body yellow, wearing colorful clothes, kneeling and sitting, holding a garland to help with the offerings.
The First Mudra and Mantra of the Vajra Raja All-Seeing Dharma
Raise the right palm upwards. Press the back of the left palm with the right palm. Then, cross the right thumb backwards under the left little finger. Cross the left thumb over the right little finger. The backs of the hands are touching each other. The remaining three fingers are all stretched straight, covering the backs of the hands. The mantra is: Om (唵, seed syllable) Vajra (跋折𡀔) Pava (波婆, departing tone) Ya (夜) Svaha (莎訶).
This mudra and mantra, if practicing the Vajra Dharma, first use this mudra and mantra to make offerings, all the Vajras will be delighted.
The Second Mudra and Mantra of the Vajra Treasury Great Heart
Hook the two ring fingers backwards into the palms. Press the right hand over the left hand in a joined-palm position. The two middle fingers and two little fingers are held straight, with the tips touching each other. Slightly bend and open the two index fingers. The two thumbs are held straight and together. The mantra is:
Na (那, rising tone) Mo (謨, rising tone) Ratna (啰怛那, two combined) Trayaya (跢啰夜耶, two combined) (1) Namah Scanda (那謨室旃茶, two combined) Vajrapanaye (跋折啰波拏曳) (2) Mahayakshasenapataye (摩訶藥叉斯那波多曳) (3) Om (唵) (4) Vajra Canda (跋折啰戰茶) (5) Sarva Dusta (薩婆突瑟吒, two combined) Andhaka (安馱迦, rising tone) (6) Hana Daha Paca Si (訶那馱訶缽者思, two combined rising tone) (7) Hum (唬嗚𤙖) (8) Phat Phat Phat Phat (泮泮泮泮) (9)
This mudra and mantra is called the Vajra Treasury Great Heart Mudra and Mantra. It can be used for everything. If someone wants to practice the Vajra Dharma.
剛法者。先作此印誦咒護身。一切無畏。若治一切鬼病時氣牛馬等患疫病之時。于城門外作大水壇。壇中心著一大水樽受四五升許。滿盛凈水。以此印咒一百八遍。其壇四角安四盤食。于壇四邊散種種花。其壇左右各安一柱。柱上橫延繩子一條。于其繩上懸青柳枝。於左柱邊布著一座。咒師坐上誦咒。壇中飲食盡擎棄卻。將其水樽移著柱下。驅患牛馬。過於壇中心。咒師取其柳枝咒。以柳枝取其樽中水。次第灑其牛馬身上。其病即愈。
金剛藏結界法印咒第三
仰兩手以四指相鉤。仍以右鉤左。即以大指。各捻自無名指甲上咒曰。
唵(一)枳唎枳唎(二)跋折啰藥叉(三)盤陀盤陀(四)𤙖(五)訶(上)(六)
是法印咒。若作金剛法。當作此印咒。結界護持然後作法。一切無畏。若以是咒印。或咒灰水白芥子等。皆須以印印拄。咒之三遍七遍。並皆得用。若於四方及之上下。所有一切諸惡鬼神。悉散出去。後作前印更重結界。起立正面向東。從身左邊。以左腳頭在前豎著。次以右腳橫博左跟。如丁字形而行右轉。每至一會一匝。頭時及之門戶皆作金剛大瞋形勢。怒眼䶧齒面作瞋色。如是三匝。後用軍荼利大身法。重結其界是法成就。
金剛藏法身法印第四(亦名五股印也)
【現代漢語翻譯】 現代漢語譯本：
剛法（Ganga-dharma，指堅固的法）的修持者，首先結此手印並誦咒語來保護自身，便會一切無畏。若要治療一切鬼病、時氣病、牛馬等患的疫病時，應在城門外設定一個大水壇。在壇的中心放置一個大水桶，能容納四五升水，盛滿乾淨的水。用此手印和咒語加持一百零八遍。在壇的四個角安放四盤食物，在壇的四周散佈各種花。在壇的左右各立一根柱子，柱子上橫向延伸一條繩子，在繩子上懸掛青色的柳枝。在左邊的柱子旁佈置一個座位，咒師坐在上面誦咒。壇中的食物全部拿走丟棄，將水桶移到柱子下。驅趕患病的牛馬，從壇的中心經過。咒師拿起柳枝加持，用柳枝蘸取桶中的水，依次灑在牛馬身上，它們的病就會痊癒。
金剛藏結界法印咒第三
兩手向上，用四指相互勾連，使右手的鉤住左手。然後用大拇指各自按在自己無名指的指甲上，誦咒說：
『唵(om，種子字) 枳唎枳唎(kili kili) 跋折啰藥叉(vajra yaksha，金剛夜叉) 盤陀盤陀(bandha bandha，束縛) 𤙖(am) 訶(ha)』
這個法印和咒語，如果修持金剛法，應當結此手印並誦咒語，結界護持，然後才能作法，一切無畏。如果用這個咒語和手印，或者加持灰、水、白芥子等，都必須用手印按住，加持三遍或七遍，都可以使用。如果在四方以及上下，所有一切諸惡鬼神，都驅散出去。然後做前面的手印，再次結界。站立起來，正面朝東，從身體的左邊開始，將左腳的腳尖向前豎立著，然後用右腳橫著抵住左腳的腳後跟，形成丁字形，然後向右轉。每到一處就轉一圈，頭和門戶都做出金剛大瞋怒的樣子，怒眼睜圓，咬牙切齒，面帶怒色。這樣轉三圈。然後用軍荼利（Kundali，甘露軍荼利明王）大身法，重新結界，這個法就成就了。
金剛藏法身法印第四（也叫五股印） English version:
The practitioner of the Ganga-dharma (the firm dharma) should first form this mudra (hand gesture) and recite the mantra to protect themselves, and then they will be fearless in all things. If you want to cure all ghost-caused illnesses, seasonal diseases, and epidemics affecting cattle and horses, set up a large water altar outside the city gate. In the center of the altar, place a large water container that can hold about four or five sheng (升, a unit of volume), filled with clean water. Empower it with this mudra and mantra one hundred and eight times. Place four plates of food at the four corners of the altar, and scatter various flowers around the altar. Erect a pillar on each side of the altar, with a rope extending horizontally between the pillars, and hang green willow branches on the rope. Set up a seat next to the left pillar, and have the mantra master sit on it and recite the mantra. Remove all the food from the altar and discard it, then move the water container under the pillar. Drive the sick cattle and horses through the center of the altar. The mantra master takes the willow branch, empowers it, dips it in the water from the container, and sprinkles it on the cattle and horses in order, and their illness will be cured.
The Third Vajra-garbha (Diamond Womb) Boundary Mudra and Mantra
Hold both hands upwards, interlock the four fingers, with the right hand hooking the left. Then, press each thumb onto the nail of its own ring finger and recite the mantra:
'Om (seed syllable) kili kili vajra yaksha (Diamond Yaksha) bandha bandha (bind) am ha'
This mudra and mantra, if practicing the Vajra Dharma, should be formed and recited to create a boundary and provide protection before performing the ritual, ensuring fearlessness in all things. If using this mantra and mudra, or empowering ashes, water, white mustard seeds, etc., you must press down with the mudra and empower them three or seven times, and then they can be used. If in the four directions and above and below, all evil ghosts and spirits should be scattered away. Then, perform the previous mudra again to re-establish the boundary. Stand up, facing east, starting from the left side of the body, place the tip of the left foot forward, then place the right foot horizontally against the heel of the left foot, forming a T-shape, and then turn to the right. Each time you reach a point, make one revolution, with the head and the doorways all displaying the appearance of great Vajra wrath, eyes wide with anger, gnashing teeth, and a face full of anger. Do this three times. Then, use the Kundali (Amrita Kundali Vidyaraja) Great Body Dharma to re-establish the boundary, and this practice will be accomplished.
The Fourth Vajragarbha Dharmakaya Mudra (also known as the Five-pronged Mudra)
【English Translation】 The practitioner of the Ganga-dharma (the firm dharma) should first form this mudra (hand gesture) and recite the mantra to protect themselves, and then they will be fearless in all things. If you want to cure all ghost-caused illnesses, seasonal diseases, and epidemics affecting cattle and horses, set up a large water altar outside the city gate. In the center of the altar, place a large water container that can hold about four or five sheng (升, a unit of volume), filled with clean water. Empower it with this mudra and mantra one hundred and eight times. Place four plates of food at the four corners of the altar, and scatter various flowers around the altar. Erect a pillar on each side of the altar, with a rope extending horizontally between the pillars, and hang green willow branches on the rope. Set up a seat next to the left pillar, and have the mantra master sit on it and recite the mantra. Remove all the food from the altar and discard it, then move the water container under the pillar. Drive the sick cattle and horses through the center of the altar. The mantra master takes the willow branch, empowers it, dips it in the water from the container, and sprinkles it on the cattle and horses in order, and their illness will be cured. The Third Vajra-garbha (Diamond Womb) Boundary Mudra and Mantra Hold both hands upwards, interlock the four fingers, with the right hand hooking the left. Then, press each thumb onto the nail of its own ring finger and recite the mantra: 'Om (seed syllable) kili kili vajra yaksha (Diamond Yaksha) bandha bandha (bind) am ha' This mudra and mantra, if practicing the Vajra Dharma, should be formed and recited to create a boundary and provide protection before performing the ritual, ensuring fearlessness in all things. If using this mantra and mudra, or empowering ashes, water, white mustard seeds, etc., you must press down with the mudra and empower them three or seven times, and then they can be used. If in the four directions and above and below, all evil ghosts and spirits should be scattered away. Then, perform the previous mudra again to re-establish the boundary. Stand up, facing east, starting from the left side of the body, place the tip of the left foot forward, then place the right foot horizontally against the heel of the left foot, forming a T-shape, and then turn to the right. Each time you reach a point, make one revolution, with the head and the doorways all displaying the appearance of great Vajra wrath, eyes wide with anger, gnashing teeth, and a face full of anger. Do this three times. Then, use the Kundali (Amrita Kundali Vidyaraja) Great Body Dharma to re-establish the boundary, and this practice will be accomplished. The Fourth Vajragarbha Dharmakaya Mudra (also known as the Five-pronged Mudra)
反鉤二無名指在掌中。右押左合掌。以二中指二小指。直豎頭相拄。二頭指小曲。附中指側。二大指直豎並著。頭指來去(咒同前護身咒)。
是一法印若有人受持金剛法者。日日洗浴著新凈衣。而作此印誦前護身。咒在於佛前供養一切諸佛菩薩。諸佛菩薩常生歡喜。感得十方一切金剛。常來加護助行者力。
金剛藏心法印咒第五
反叉左右頭指已下四指在掌中。左大指直申。右大指屈入掌中合腕咒曰。
唵(一)跋折啰直迦(二)三摩咩鳩魯(輕呼三)莎訶(四)
是法印咒。若欲作一切金剛法者。先請金剛安置坐竟。即作此印誦咒后。作金剛法者皆得有驗。
金剛藏散華法印咒第六
兩腕側並二大指。各捻二小指甲上。以二無名指側頭相拄。二中指頭指各直向前。磔豎不相近咒曰。
唵(一)跋折路(二)波婆(去音)夜(三)莎訶(四)
是法印咒。若欲供養金剛。無香華時。當作此印而誦咒者。一切金剛皆悉歡喜。
金剛藏吉唎法印咒第七(亦名須婆印咒唐云印王)
反叉后二指于掌中。豎二中指頭相拄。兩頭指各屈在中指背。離中指一分許不著。並二大指。各捻中指中節上。頭指來去咒曰。
唵(一)蘇雄(二合去音)婆
【現代漢語翻譯】 現代漢語譯本 反鉤兩手無名指于掌中。右手壓在左手上合掌。兩中指和兩小指直立，指尖相抵。兩食指稍微彎曲，貼在中指側面。兩大拇指直立併攏。食指來回移動（咒語與之前的護身咒相同）。 這是一個法印，如果有人受持金剛法，每天洗浴，穿乾淨的新衣服，然後結此印，誦唸之前的護身咒，在佛前供養一切諸佛菩薩。諸佛菩薩常常心生歡喜，感得十方一切金剛，常常來加持，幫助修行者。 金剛藏心法印咒第五 反叉左右手食指以下的四指于掌中。左手大拇指伸直。右手大拇指彎曲放入掌中，合攏手腕。咒語如下： 唵(ōng)（一）跋(bá)折(zhé)啰(luō)直(zhí)迦(jiā)（二）三(sān)摩(mó)咩(miē)鳩(jiū)魯(lǔ)（輕呼三）莎(suō)訶(hē)（四） 這個法印咒語，如果想要修作一切金剛法，先請金剛安坐完畢，然後結此印，誦唸咒語后，修作金剛法的人都會得到應驗。 金剛藏散華法印咒第六 兩手手腕併攏，兩大拇指各自按在兩小指的指甲上。兩無名指側面指頭相抵。兩中指和食指各自向前伸直，分開豎立，不要互相靠近。咒語如下： 唵(ōng)（一）跋(bá)折(zhé)路(lù)（二）波(bō)婆(pó)夜(yè)（三）莎(suō)訶(hē)（四） 這個法印咒語，如果想要供養金剛，卻沒有香花時，應當結此印而誦唸咒語，一切金剛都會歡喜。 金剛藏吉唎法印咒第七（也名須婆印咒，唐朝時稱為印王） 反叉兩手後邊的四指于掌中。豎起兩中指，指尖相抵。兩食指各自彎曲在中指背部，離開中指一點距離，不要貼著。併攏兩大拇指，各自按在中指的中間關節上。食指來回移動。咒語如下： 唵(ōng)（一）蘇(sū)雄(xióng)（二合去音）婆(pó)
【English Translation】 English version Interlock the two ring fingers in the palms with the right hand pressing on the left in a joined-palm gesture. Extend the two middle fingers and two little fingers straight up, touching their tips together. Slightly bend the two index fingers, attaching them to the sides of the middle fingers. Keep the two thumbs straight and together. Move the index fingers back and forth (the mantra is the same as the previous protective mantra). This is a Dharma seal. If someone upholds the Vajra Dharma, they should bathe daily, wear clean, new clothes, form this mudra, and recite the previous protective mantra, making offerings to all Buddhas and Bodhisattvas before the Buddha. The Buddhas and Bodhisattvas will always rejoice, and all Vajras in the ten directions will be moved to come and bless and assist the practitioner. The Fifth Vajragarbha Heart Mudra and Mantra Interlock the four fingers from the index fingers downwards of both hands in the palms. Extend the left thumb straight. Bend the right thumb into the palm, joining the wrists. The mantra is: Om (one), Vajra-jikā (two), samame kuru (lightly pronounce three), svāhā (four). This mudra and mantra, if you wish to perform all Vajra practices, first invite the Vajra to be seated, then form this mudra and recite the mantra. Those who perform Vajra practices will all have results. The Sixth Vajragarbha Scattering Flowers Mudra and Mantra Place both wrists side by side, and each thumb presses on the nail of its respective little finger. The sides of the two ring fingers touch each other's tips. The two middle fingers and index fingers each extend straight forward, standing apart and not close to each other. The mantra is: Om (one), Vajra (two), prabhava (three), svāhā (four). This mudra and mantra, if you wish to make offerings to the Vajras but have no incense or flowers, you should form this mudra and recite the mantra, and all the Vajras will rejoice. The Seventh Vajragarbha Kili Mudra and Mantra (also called Subha Mudra and Mantra, in the Tang Dynasty it was called the King of Mudras) Interlock the back four fingers of both hands in the palms. Raise the two middle fingers, touching their tips together. Bend the two index fingers on the back of the middle fingers, leaving a slight space from the middle fingers, not touching them. Join the two thumbs, each pressing on the middle joint of its respective middle finger. Move the index fingers back and forth. The mantra is: Om (one), Su-kṣoma (two)
(上音)你(二)蘇雄(二合去音)婆(上音三)嗚𤙖吽吽吽(四)泮泮泮泮(五)莎訶(六)
是法印咒。若能日日在於佛前及道場所。而作此印誦咒之時。常得一切金剛歡喜。若供養竟。發遣一切佛菩薩已。咒師即以右手大指與無名指。捻取少灰咒之七遍。用點頂上及左右膊心頸眉間髮際等上。名作護身。一切無畏。一切鬼神不得近人。又以此印治一切鬼病。若欲臥時洗手漱口。即用此印咒三七遍。護身臥者。夜臥之處一切不畏。若人夜夢共女交通失不凈者。取五色線而作咒索。一咒一結如是結滿一百八結。著新凈衣。用前咒索系其腰上。護身誦咒而臥眠者。即無此事。又用此法而作結界。又作此法一切歡喜。
金剛藏咒王印咒第八
反叉后二指在掌中。並豎二中指頭相拄。小曲二頭指。各在二中指背。頭當中指第三節背。莫著少許。並二大指頭捻中指第二節。頭指來去咒曰。
唵(一)蘇皤(二合)悉地(二合)迦啰(二)啰(上音)叉(初沙反三)莎訶(四)
若咒師日日作一切供養法時。發遣已竟。以右手大指無名指。捻灰少許咒七遍已。如前點頂左膊右膊心上頸下眉間髮際。而護身者一切無畏。
金剛藏大身法印咒第九
左右二手總反叉。后四指在掌中。以
【現代漢語翻譯】 現代漢語譯本： （上音）你（二）蘇雄（二合去音）婆（上音三）嗚𤙖吽吽吽（四）泮泮泮泮（五）莎訶（六）
這是法印咒。如果能每天在佛前或道場，結此印誦咒時，常得一切金剛歡喜。如果供養完畢，發遣一切佛菩薩后，咒師就用右手大指與無名指，捻取少許灰燼咒之七遍，用來點在頂上及左右膊、心、頸、眉間、髮際等處，名叫作護身。一切無畏，一切鬼神不得近身。又用此印治療一切鬼病。如果想要睡覺時，洗手漱口，就用此印咒三七遍，護身而臥，夜裡睡覺之處一切不畏懼。如果有人夜裡夢見與女子交合失去不凈，取五色線而作咒索，一咒一結，如此結滿一百零八結，穿著新凈的衣服，用前面的咒索繫在腰上，護身誦咒而眠，就不會有此事發生。又用此法而作結界，又作此法一切歡喜。
金剛藏咒王印咒第八
反叉雙手，后二指在掌中，並豎二中指頭相拄，小曲二頭指，各在二中指背，頭當中指第三節背，莫著少許。並二大指頭捻中指第二節。頭指來去，咒曰：
唵（om，種子字）(一) 蘇皤（su po，二合）悉地（siddhi，二合，成就）迦啰（kara，作為）(二) 啰（ra，上音）叉（raksha，初沙反，守護）(三) 莎訶（svaha，成就）(四)
如果咒師每天作一切供養法時，發遣完畢后，以右手大指無名指，捻灰少許咒七遍后，如前面所說點在頂、左膊、右膊、心上、頸下、眉間、髮際，而護身者一切無畏。
金剛藏大身法印咒第九
左右二手總反叉，后四指在掌中，以
【English Translation】 English version: (Upper tone) Ni (2) Su xiong (su xiong, two combined departing tone) Po (upper tone 3) Wu hong hum hum hum (4) Pan pan pan pan (5) Suo he (6)
This is the Dharma Seal Mantra. If one can daily be in front of the Buddha or in a sacred place, and perform this mudra while reciting the mantra, one will always obtain the joy of all Vajras. If the offering is completed, and all Buddhas and Bodhisattvas have been sent away, the mantra master should use the thumb and ring finger of the right hand to take a small amount of ashes and chant over them seven times, using them to mark the top of the head, the left and right shoulders, the heart, the neck, between the eyebrows, and the hairline, etc., which is called making a protective body. Everything is fearless, and all ghosts and spirits cannot approach the person. Also, this mudra can cure all ghost sicknesses. If one wants to sleep, wash hands and rinse the mouth, then use this mudra and chant it three times seven times to protect the body before sleeping, so that there is no fear in the place where one sleeps at night. If someone dreams at night of having intercourse with a woman and losing purity, take five-colored threads and make a mantra rope, chanting one mantra for each knot, tying a total of one hundred and eight knots. Wearing new and clean clothes, use the previous mantra rope to tie it around the waist, protect the body by reciting the mantra and sleeping, and this will not happen. Also, use this method to create boundaries, and by doing this method, everything is joyful.
Vajra Treasury Mantra King Mudra Eighth
Cross the hands backwards, with the back two fingers in the palm. Erect the two middle fingers so that the tips touch each other. Slightly bend the two index fingers, each on the back of the two middle fingers, with the tips on the third joint of the back of the middle fingers, without touching too much. Join the tips of the two thumbs to the second joint of the middle fingers. Move the index fingers back and forth. The mantra says:
Om (om, seed syllable) (1) Su po (su po, two combined) siddhi (siddhi, two combined, accomplishment) kara (kara, action) (2) Ra (ra, upper tone) ksha (raksha, initial sha reversed, protection) (3) Svaha (svaha, accomplishment) (4)
If the mantra master performs all offering rituals daily, after completing the sending away, use the thumb and ring finger of the right hand to take a small amount of ashes and chant over them seven times, then, as previously mentioned, mark the top of the head, the left shoulder, the right shoulder, the heart, below the neck, between the eyebrows, and the hairline, to protect the body, and everything will be fearless.
Vajra Treasury Great Body Dharma Seal Mantra Ninth
Cross both hands backwards, with the back four fingers in the palm. With
二大指屈入掌中。露節背。二肘向下相拄咒曰。
那(上音)謨(上音)跋折啰西(上音)若(若冶反下同)耶(一)薩婆帝哩(二合)盧迦(吉阿反)奢阇(二合)若耶(二)缽羅涉筏(二合)唎多奢闇(二合)若耶(三)跋折啰迦那迦(四)目底伽棱(輕呼)吉唎(二合)多(五)設唎(二合)啰(去音)耶(六)摩訶婆羅(去音)耶(七)摩訶毗陀(地夜反)耶(八)翳醯翳醯(九)緊之啰也棲(十)婆伽婆(上音)底(十一)跋折啰跋尼必唎(二合)曳(十二)摩訶跋折啰娑你醯(十三)阿那(去音)夜阿那(去音)夜(十四)伽羅曳囊卑迭(十五)羝登(大登反)揭羅詌(十六)阿那(去音)夜阿那(去音)夜(十七)試揭㘕(二合下同)試揭㘕(十八)曳遲提(去音)婆(十九)那(去音)伽(二十)藥叉(二十一)乾闥婆(二十二)阿素啰(二十三)迦嚕荼(二十四)緊那(上音)啰(二合)(二十五)摩睺啰伽(二十六)啰剎娑(二十七)毗舍遮(二十八)鳩槃茶(二十九)憂摩陀(三十)阿婆三磨(二合)啰(三十一)毗那夜迦(三十二)布單那(三十三)夜多啰(二合)悉鐵(二合)多(三十四)夜多啰(二合)怛那(二合)怛杜卑(三十五)阿那(去音)夜阿那(去音)夜(三十六)施
揭㘕施揭㘕(二合上下皆同三十七)俱盧俱盧(三十八)末盧都盧(三十九)訖柳(二合)噓拏(二合)訖柳(二合)噓拏(二合)(四十)摩他摩他(四十一)缽他缽他(四十二)跛陀跛陀(四十三)馱(重呼)摩馱(重呼)摩(四十四)富羅富羅(四十五)娑(上音)陀(上音)娑陀(四十六)棱(輕呼)伽棱(同上)伽(四十七)阿比舍阿比舍(四十八)跋折啰西(上音)若(尼遮反四十九)阿知若(二合)波夜提(五十)莎訶(五十一)
是法印大咒。通一切用。若有人能日日洗浴。入道場內。佛菩薩前。作印誦咒供養之時。是人感得一切諸天及諸魔王及鬼神等。若聞是咒。一切皆發菩提之心。慈悲柔善不生惡念。是諸金剛威神力故。亦通療治一切鬼病。一切諸佛菩薩等眾皆大歡喜。又若病人口中血出。若婦人身月水不絕日日數來。印粳米咒。洗取其汁。汁中和蜜。與婦女服即得除愈。咒之三遍。
金剛藏頭法印第十(誦前大咒)
反鉤二無名指在掌中。右押左合掌。以二中指二小指豎頭相拄。屈二頭指頭。以押二大指甲。
是一法印。若有人患頭痛者。應作此印誦前咒。打頭痛即差。
金剛藏頂法印第十一(誦前大咒)
準前頭印。上唯改二頭指。捻著二中指背上第
【現代漢語翻譯】 現代漢語譯本：揭㘕施揭㘕（二合，上下皆同，三十七）俱盧俱盧（三十八）末盧都盧（三十九）訖柳（二合）噓拏（二合）訖柳（二合）噓拏（二合）（四十）摩他摩他（四十一）缽他缽他（四十二）跛陀跛陀（四十三）馱（重呼）摩馱（重呼）摩（四十四）富羅富羅（四十五）娑（上音）陀（上音）娑陀（四十六）棱（輕呼）伽棱（同上）伽（四十七）阿比舍阿比舍（四十八）跋折啰西（上音）若（尼遮反，四十九）阿知若（二合）波夜提（五十）莎訶（五十一）
這是法印大咒，通用於一切用途。如果有人能夠每日洗浴，進入道場內，在佛菩薩前，結印誦咒供養的時候，這個人就能感得一切諸天以及諸魔王以及鬼神等。如果他們聽聞這個咒語，一切都會發起菩提之心，慈悲柔善，不生惡念。這是因為諸金剛威神的力量。這個咒語也能夠治療一切鬼病。一切諸佛菩薩等眾都會非常歡喜。另外，如果病人從口中出血，或者婦人月經不止，日日數次來潮，可以結印加持粳米，洗取米汁，在米汁中加入蜂蜜，給婦女服用，就能痊癒。加持三遍。
金剛藏頭法印第十（誦前大咒）
反鉤兩個無名指在掌中，右手壓在左手上合掌。將兩個中指和兩個小指豎起，指頭互相抵住。彎曲兩個食指的指頭，用它們按壓兩個大拇指的指甲。
這是一個法印。如果有人患有頭痛，應該結此印，誦唸前面的咒語，擊打頭痛的地方，頭痛就會痊癒。
金剛藏頂法印第十一（誦前大咒）
按照前面的頭印，只是將兩個食指改為捏住兩個中指的背部第一節。
【English Translation】 English version: Jie lan shi jie lan (twofold, same above and below, thirty-seven) Ju lu ju lu (thirty-eight) Mo lu du lu (thirty-nine) Qi liu (twofold) Xu nu (twofold) Qi liu (twofold) Xu nu (twofold) (forty) Mo ta mo ta (forty-one) Bo ta bo ta (forty-two) Po tuo po tuo (forty-three) Tuo (heavy pronunciation) Mo tuo (heavy pronunciation) Mo (forty-four) Fu luo fu luo (forty-five) Suo (rising tone) Tuo (rising tone) Suo tuo (forty-six) Leng (light pronunciation) Ga leng (same above) Ga (forty-seven) A bi she a bi she (forty-eight) Ba zhe la xi (rising tone) Ruo (ni zhe 反, forty-nine) A zhi ruo (twofold) Bo ye ti (fifty) Suo he (fifty-one).
This is the great Dharma Seal mantra, which is effective for all purposes. If someone can bathe daily, enter the Mandala, and in front of the Buddhas and Bodhisattvas, perform mudras, recite mantras, and make offerings, that person will be able to attract all the devas, as well as all the demon kings and ghosts and spirits. If they hear this mantra, they will all generate the Bodhi mind, be compassionate, gentle, and not generate evil thoughts. This is due to the power of the Vajras' majestic spirit. This mantra can also cure all ghost-caused illnesses. All Buddhas, Bodhisattvas, and other beings will be very happy. Furthermore, if a patient is bleeding from the mouth, or if a woman's menstrual flow is incessant, occurring several times a day, one can make a mudra and bless japonica rice, wash and take the rice water, mix honey into the rice water, and give it to the woman to drink, and she will be cured. Bless it three times.
The Tenth Vajra Treasury Head Dharma Seal (Recite the preceding great mantra)
Reverse hook the two ring fingers in the palm, with the right hand pressing on the left hand in a joined palm position. Raise the two middle fingers and two little fingers, with the tips touching each other. Bend the tips of the two index fingers and press them against the fingernails of the two thumbs.
This is a Dharma Seal. If someone is suffering from a headache, they should form this mudra and recite the preceding mantra, striking the area of the headache, and the headache will be cured.
The Eleventh Vajra Treasury Crown Dharma Seal (Recite the preceding great mantra)
According to the previous head mudra, only change the two index fingers to pinch the first joint on the back of the two middle fingers.
三節。
是一法印。若人慾步遠道行者。先私房中作此印已誦前大咒二十一遍。即以此印摩自腳底。然後行者腳即不痛。若騎馬去者。亦依前法印摩馬腳。然後行者馬腳不痛。
又若在道及一切處。欲吃食時。先以碗中滿盛凈水。兼著少食。攪水食咒。泮與鬼等一切眾生悉令飽滿。數數誦咒然後去者。一切水陸道路中賊。禽獸等難即無所畏。
金剛藏口法印第十二(誦前大咒)
準前頂印。上唯改。於二虎口中。各出二無名指頭。二大指並小屈頭。二頭指相離。復勿著于大指頭。作此印已。起以左腳指頭向前。右腳指頭向右。斜身而立(如唐丁字)即舉此印當右乳上。莫令著乳。面向左斜。開口又大張眼。大殺怒形如金剛面。
是一法印。可用降伏一切天魔及諸外道。一切大力鬼神見者。皆生恾怕一時散滅。亦可療治一切鬼神病者大驗。
若十月十三日臘月十五日。于凈室中莊嚴道場。而作水壇懸諸幡蓋。于壇中心著一水罐。滿盛凈水中著五穀。青柏竹葉塞其罐口。以絹片束。然後安金剛像。結界護身。復安火爐。取薰陸香沉水香安悉香三種。搗和為丸。大如小棗一千八個。至日午時。咒師洗浴著新凈衣。入于道場結界護身。請金剛王安置壇中。種種供養。於火爐中畫作華座。
【現代漢語翻譯】 現代漢語譯本 三、是一法印。如果有人想要走遠路，先在私室中結此手印，然後誦唸前面的大咒二十一遍，就用這個手印摩擦自己的腳底。然後行走的人腳就不會疼痛。如果騎馬去，也按照前面的方法，用手印摩擦馬的腳，然後騎馬的人馬腳就不會疼痛。 又如果在大路及一切地方，想要吃東西的時候，先用碗盛滿乾淨的水，加上少許食物，攪拌水和食物並誦咒，分給鬼等一切眾生，讓他們都飽滿。多次誦咒然後離開，一切水陸道路中的盜賊、禽獸等災難就沒有什麼可怕的了。 金剛藏口法印第十二（誦唸前面的大咒） 依照前面的頂印，只是改變：在兩個虎口中，各伸出兩個無名指的指頭，兩個大拇指稍微彎曲，兩個食指分開，不要接觸大拇指頭。結成這個手印后，抬起左腳的腳趾頭向前，右腳的腳趾頭向右，身體傾斜站立（像唐朝的丁字），就舉起這個手印放在右乳上方，不要接觸乳房，面向左斜，張開嘴巴，睜大眼睛，做出極度憤怒的樣子，像金剛的面容。 這是一個法印。可以用來降伏一切天魔以及各種外道，一切大力鬼神見到都會產生恐懼，一時散滅。也可以用來治療一切鬼神病，非常靈驗。 如果十月十三日或臘月十五日，在乾淨的房間里莊嚴佈置道場，設定水壇，懸掛各種幡蓋。在壇的中心放置一個水罐，盛滿乾淨的水，放入五穀，用青柏竹葉塞住罐口，用絹片捆紮。然後安放金剛像，結界護身。再安放火爐，取薰陸香、沉水香、安息香三種，搗碎混合製成丸，大小如小棗，共一千八個。到中午時，咒師洗浴，穿上新的乾淨衣服，進入道場，結界護身。請金剛王安置在壇中，進行各種供養。在火爐中畫出蓮花座。
【English Translation】 English version Section Three. This is a Dharma seal. If someone wishes to travel a long distance, first form this mudra in a private room and recite the preceding great mantra twenty-one times. Then, use this mudra to rub the soles of your feet. After that, the traveler's feet will not hurt. If riding a horse, also follow the previous method and rub the horse's feet with the mudra. Then, the horse's feet will not hurt. Also, if you want to eat while on the road or anywhere else, first fill a bowl with clean water, add a little food, stir the water and food while chanting the mantra, and distribute it to ghosts and all sentient beings, so that they are all satisfied. Recite the mantra repeatedly before leaving, and you will have no fear of thieves, birds, beasts, and other dangers on all land and water routes. The Twelfth Vajragarbha Mouth Mudra (recite the preceding great mantra) Follow the previous crown mudra, but change it as follows: extend the tips of both ring fingers from the two tiger's mouths, slightly bend both thumbs, separate the two index fingers, and do not touch the tips of the thumbs. After forming this mudra, raise the toes of your left foot forward and the toes of your right foot to the right, stand with your body tilted (like the Chinese character '丁' from the Tang dynasty), then raise this mudra to your right breast, without touching the breast, face diagonally to the left, open your mouth wide, and open your eyes wide, making an extremely angry expression like the face of a Vajra (Diamond Warrior). This is a Dharma seal. It can be used to subdue all heavenly demons and various heretics. All powerful ghosts and spirits will be terrified upon seeing it and will scatter immediately. It can also be used to treat all illnesses caused by ghosts and spirits, and it is very effective. If on the thirteenth day of the tenth month or the fifteenth day of the twelfth month, decorate a mandala in a clean room, set up a water altar, and hang various banners and canopies. Place a water jar in the center of the altar, fill it with clean water, and put in five grains. Seal the mouth of the jar with green cypress and bamboo leaves, and tie it with a silk cloth. Then place a Vajra (Diamond Warrior) image, establish boundaries for protection. Also, set up a fire pit, take three types of incense: olibanum, agarwood, and benzoin, pound and mix them into balls, each the size of a small date, totaling one thousand and eight. At noon, the mantra master should bathe, put on new clean clothes, enter the mandala, and establish boundaries for protection. Invite the Vajra King to be placed in the altar and make various offerings. Draw a lotus seat in the fire pit.
于華座上請金剛王。安置座已。取上香丸。一丸一咒投火中燒。如是燒盡一千八丸。金剛像上金剛王現。問行者言汝欲何法。是時行者即把香爐。隨意答者即得大驗。
金剛藏降魔法。
金剛藏跋折啰法印咒第十三
先以右手大指。捻小指無名指中指等甲上。左手亦然。相環豎二頭指 咒曰。
唵(一)[虎*牛]虎*牛阇(三)
是法印咒。療一切鬼病用之大驗。
金剛藏縛法印第十四(誦前大咒)
準前頂印。上唯改二頭指。向中指后。絞頭相捻著。
是一法印。若療病時。用此印縛一切鬼神。誦前大咒鬼病即差。
金剛藏箭法印咒第十五
左右頭指相逆鉤之。以中指已下三指。握大指為卷。以右腕背。押左腕上。其兩頭指頭。形如箭筈。跪地咒曰。
摩婆雞那(去音)悉底(二合)羝跛范(布蔭反一)跋折啰波(去音)尼(二)阿羅詌(三)跢侄他(四)目企卑呬(喜伊反下同)尼(五)都呬尼(六)跋啰摩(去音)唎(七)富啰末唎(八)阿吒(九)末吒(十)摩吒尼(十一)都啰都啰(十二)都吒都智尼(十三)莎訶(十四)
是法印咒。若人患一切鬼病。作此印已。左膝跪地。印當痛處。咒師心中。作破鬼想。與
【現代漢語翻譯】 現代漢語譯本： 在華麗的座位上迎請金剛王（Vajra King，金剛部的本尊）。安置好座位后，取上好的香丸，每次取一丸唸誦真言后投入火中焚燒。這樣燒盡一千零八丸。金剛像上金剛王顯現，問修行者說：『你想要什麼法？』這時修行者就拿起香爐，隨意回答，就能得到很大的靈驗。
金剛藏（Vajragarbha，金剛部的菩薩）降魔法。
金剛藏跋折啰（Vajra，金剛）法印咒第十三
先用右手大拇指，按在小指、無名指、中指的指甲上。左手也一樣。兩手相環，豎起兩個食指。真言如下：
唵(om)(一) [虎*牛]虎*牛(二) 阇(ja)(三)
這個法印咒，治療一切鬼病，使用后非常靈驗。
金剛藏縛法印第十四（誦唸前面的大咒）
按照前面的頂印。上面只是改變兩個食指，向中指後方，絞頭互相捻在一起。
這是一個法印。如果治療疾病時，用這個印來束縛一切鬼神，誦唸前面的大咒，鬼病就會痊癒。
金剛藏箭法印咒第十五
左右手的食指互相反向勾住。用中指以下的三指，握住大拇指成為拳狀。用右腕的背面，壓在左腕上。兩個食指的指頭，形狀像箭的箭筈（箭尾與弓弦相接的部分）。跪在地上唸誦真言：
摩婆雞那(māvakīna)悉底(siddhi)(二合)羝跛范(dīpavān)(布蔭反一) 跋折啰波(vajrapā)尼(ṇi)(二) 阿羅詌(ālokam)(三) 跢侄他(tadyathā)(四) 目企卑呬(mukhi bhe)(喜伊反下同)尼(ṇi)(五) 都呬尼(duhini)(六) 跋啰摩(brahma)唎(ri)(七) 富啰末唎(puramari)(八) 阿吒(ata)(九) 末吒(mata)(十) 摩吒尼(matani)(十一) 都啰都啰(dura dura)(十二) 都吒都智尼(duta dujini)(十三) 莎訶(svāhā)(十四)
這個法印咒，如果有人患上一切鬼病，結成這個印后，左膝跪地，印在疼痛的地方。咒師心中，想著破除鬼的景象，並
【English Translation】 English version: Invite the Vajra King (Vajra King, a principal deity of the Vajra family) upon a splendid seat. After the seat is arranged, take excellent incense pills, one pill at a time, chanting a mantra and throwing it into the fire to burn. Burn in this way until one thousand and eight pills are exhausted. The Vajra King appears on the Vajra image and asks the practitioner: 'What Dharma do you desire?' At this time, the practitioner takes the incense burner and answers at will, and great results will be obtained.
The Vajragarbha (Vajragarbha, a Bodhisattva of the Vajra family) Subduing Magic Dharma.
Vajragarbha Vajra (Vajra) Mudra Mantra Thirteenth
First, use the right thumb to press on the nails of the little finger, ring finger, and middle finger. The left hand is the same. Interlock the hands and erect the two index fingers. The mantra says:
唵(om)(一) [虎*牛]虎*牛(二) 阇(ja)(三)
This mudra mantra is very effective for curing all ghost sicknesses.
Vajragarbha Binding Mudra Fourteenth (Recite the previous great mantra)
According to the previous crown mudra. Only change the two index fingers above, towards the back of the middle fingers, twisting the heads together.
This is a mudra. If treating illness, use this mudra to bind all ghosts and spirits, and reciting the previous great mantra, the ghost sickness will be cured.
Vajragarbha Arrow Mudra Mantra Fifteenth
The index fingers of the left and right hands are hooked in opposite directions. Use the three fingers below the middle finger to grasp the thumb into a fist. Press the back of the right wrist on the left wrist. The tips of the two index fingers are shaped like the nock of an arrow (the part of the arrow that connects to the bowstring). Kneel on the ground and chant the mantra:
摩婆雞那(māvakīna)悉底(siddhi)羝跛范(dīpavān) 跋折啰波(vajrapā)尼(ṇi) 阿羅詌(ālokam) 跢侄他(tadyathā) 目企卑呬(mukhi bhe)尼(ṇi) 都呬尼(duhini) 跋啰摩(brahma)唎(ri) 富啰末唎(puramari) 阿吒(ata) 末吒(mata) 摩吒尼(matani) 都啰都啰(dura dura) 都吒都智尼(duta dujini) 莎訶(svāhā)
This mudra mantra, if a person suffers from all ghost sicknesses, after forming this mudra, kneel on the left knee and press the mudra on the painful area. In the heart of the mantra master, visualize the breaking of the ghost, and
其誦咒皆悉除差。
金剛藏槊法印咒第十六
屈右手無名指小指。以大指押甲上。中指頭指直豎。左手亦爾。屈右臂。手腕覆當胸上橫著。左臂直申向左。一如執槊形咒曰。
唵(一)帝哩(二合)布啰(二)那舍尼(三)莎訶(四)
是法印咒。若人患神鬼等病者。用結此印。即起以左腳斜立。如捉槊形。心作破鬼想。至心誦咒鬼病即差。
金剛藏刀法印第十七(誦前槊咒)
準前槊印。上唯改左手。屈臂向身。當胸上橫著。指頭向右肩。右手申臂向上。腕向前立地。是一法印。若人患鬼神等病。當結此印。即起立以右腳斜立。似向病兒斫之即差。
金剛藏可吒(二合)傍伽印咒第十八(亦名期克一切鬼印咒上可字全吒字半音)
以左右二手后三指。俱把卷。以大指押中指節上。頭指直豎。以左手印。中立著跋折啰。屈肘覆掌。當心上橫著。以右手側直豎之。當右肩外。起立乃左腳向左。曲膝立之。右腳直立溢身面向左咒曰。
那(上音)謨(上音)啰(上音)怛那(二合)跢啰(二合)夜耶(一)那謨(上同)室旃(二合)茶跋折啰波拏曳(二)摩訶藥叉斯那波跢曳(三)跢侄他(四)唵(五)加吒加吒(六)摩吒摩吒(七)盤阇盤阇(八)吉唎(二合
【現代漢語翻譯】 現代漢語譯本：誦唸這些咒語都能消除病痛。
金剛藏槊法印咒第十六
屈起右手無名指和小指，用大拇指按壓在它們的指甲上，中指和食指直立。左手也做同樣的動作。彎曲右臂，手腕覆蓋在胸前橫放。左臂伸直指向左方，姿勢如同拿著長槊。咒語如下：
唵(om)(種子字，表示皈依) 帝哩(tri)(二合)布啰(pura)(城市，堡壘) 那舍尼(nashani)(摧毀者) 莎訶(svaha)(成就)
這是法印咒。如果有人患有神鬼等疾病，用此手印。然後站起來，左腳斜立，如同拿著長槊的姿勢，心中想著破除鬼怪。至誠誦唸咒語，鬼病就會痊癒。
金剛藏刀法印第十七（誦唸之前的槊咒）
按照之前的槊印，只是改變左手。彎曲手臂向身體，在胸前橫放，指尖指向右肩。右手伸臂向上，手腕向前立起。這是一個法印。如果有人患有鬼神等疾病，應當結此手印。然後站起來，右腳斜立，像是要砍向病人一樣，病就會痊癒。
金剛藏可吒(kata)(二合)傍伽(bhanga)(印咒第十八（也叫期克一切鬼印咒，『可』字發全音，『吒』字發半音）
用左右兩手的后三指都握成拳，用大拇指按壓在中指的指節上，食指直立。用左手印，中間立著跋折啰(vajra)(金剛杵)，彎曲手肘，手掌覆蓋，在心前橫放。用右手側立直豎，在右肩外。站立時左腳向左，彎曲膝蓋站立，右腳直立，身體面向左方。咒語如下：
那(na)(上音)謨(mo)(上音)啰(ra)(上音)怛那(ratna)(二合)跢啰(traya)(二合)夜耶(ya)(皈依三寶) 那謨(namo)(上同)室旃(shchana)(二合)茶跋折啰(vajra)(金剛杵)波拏曳(panaye)(持金剛者) 摩訶(maha)(偉大的)藥叉(yaksha)(夜叉)斯那(sena)(軍隊)波跢曳(pataye)(統領者) 跢侄他(tadyatha)(即說咒曰) 唵(om)(種子字) 加吒(kata)(咬)加吒(kata)(咬) 摩吒(mata)(粉碎)摩吒(mata)(粉碎) 盤阇(pancha)(捆綁)盤阇(pancha)(捆綁) 吉唎(kili)(二合)(釘)
【English Translation】 English version: Reciting these mantras will eliminate all illnesses.
Vajra-garbha Spear Mudra Mantra, Sixteenth
Bend the right hand's ring finger and little finger, pressing them with the thumb on their nails. Keep the middle finger and index finger straight. Do the same with the left hand. Bend the right arm, covering the chest horizontally with the wrist. Extend the left arm straight to the left, resembling holding a spear. The mantra is:
Om(seed syllable, representing refuge) Tri(two combined letters) Pura(city, fortress) Nashani(destroyer) Svaha(accomplishment)
This is the mudra mantra. If someone suffers from illnesses caused by gods or ghosts, use this mudra. Then stand up, with the left foot diagonally positioned, as if holding a spear, mentally visualizing breaking the ghosts. Sincerely recite the mantra, and the ghost-related illness will be cured.
Vajra-garbha Sword Mudra, Seventeenth (Recite the previous spear mantra)
Follow the previous spear mudra, only changing the left hand. Bend the arm towards the body, placing it horizontally on the chest, with the fingertips pointing towards the right shoulder. Extend the right arm upwards, with the wrist facing forward and standing on the ground. This is a mudra. If someone suffers from illnesses caused by ghosts or spirits, they should form this mudra. Then stand up, with the right foot diagonally positioned, as if about to strike the sick person, and the illness will be cured.
Vajra-garbha Kata(two combined letters) Bhanga(Mudra Mantra, Eighteenth (Also called the 'Period to Subdue All Ghosts' Mudra Mantra, the 'Ka' character is pronounced fully, the 'Ta' character is pronounced with a half sound)
Use the back three fingers of both hands to make a fist, pressing the thumbs on the middle finger joints, and keep the index fingers straight. Use the left hand mudra, with a vajra(diamond scepter) standing in the middle, bend the elbow, cover the palm, and place it horizontally in front of the heart. Use the right hand to stand straight sideways, outside the right shoulder. When standing, the left foot faces left, bend the knee to stand, the right foot stands straight, and the body faces left. The mantra is:
Na(upper tone) mo(upper tone) Ratna(two combined letters) Trayaya(refuge in the Three Jewels) Namo(same as above) Shchana(two combined letters) Vajra(diamond scepter) Panaye(holder of the vajra) Maha(great) Yaksha(yaksha) Sena(army) Pataye(leader) Tadyatha(thus it is said) Om(seed syllable) Kata(bite) Kata(bite) Mata(crush) Mata(crush) Pancha(bind) Pancha(bind) Kili(nail)
)吒吉唎(二合)吒(九)阿比舍阿比舍(十)者啰者啰(十一)朱摩(去音)耶朱摩(去音)耶(十二)朱㘕訖柳(二合)噓拏(二合)(十三)莎訶(十四)
是法印咒。若人患鬼神病者。當作此印。以起瞋色。當病人前。立誦咒者。是諸為病鬼神等類。悉皆散走。
又咒缽。時取一凈銅碗。滿盛凈灰。咒三七遍。令一小兒凈洗浴已。著新凈衣峻坐其上。當令兩手牢捺碗唇。咒師右手把香爐。燒安悉香咒之彈指。如是數數誦咒彈指。更加訶之。若欲捉賊。隨所疑人坐缽四邊。若缽至身更咒不去。當知此人即是賊也。如其身無。以意標記賊坐之處。所咒之缽隨意住處知即是賊。若總不知處。隨缽至處知即是賊。
金剛藏眷屬法印咒品第二(丹無第二)
金剛摩磨(去音)雞法印咒第十九(名金剛母丹第一)
以二無名指頭指。各右押左屈在掌中。二小指各並直豎頭相拄。以二大指齊並豎之。勿令與頭指相著。大指來去咒曰。
唵(一)孤蘭怛哩(二)盤陀盤陀(三)莎訶(四)
是法印咒。名為金剛母法。若作金剛法。乃至欲作軍茶利等金剛法者。先請此母安置供養。即得一切金剛歡喜行法有驗。
摩磨雞法幢印第二十(丹第二不見咒)
左右中指以下三
【現代漢語翻譯】 現代漢語譯本： 『吒吉唎』(二合)『吒』(九) 『阿比舍阿比舍』(十) 『者啰者啰』(十一) 『朱摩』(去音)『耶朱摩』(去音)『耶』(十二) 『朱㘕訖柳』(二合)『噓拏』(二合)(十三) 『莎訶』(十四) 這是法印咒。如果有人患鬼神病，就應當結此手印，面露嗔怒之色，站在病人面前誦咒。這樣，那些導致疾病的鬼神等，都會四散逃走。 另外，關於咒缽的方法：取一個乾淨的銅碗，盛滿乾淨的灰，咒語加持三七遍。讓一個小孩子洗乾淨身體，穿上新的乾淨衣服，端正地坐在碗上。讓他兩手牢牢地按住碗的邊緣。咒師右手拿著香爐，燒安悉香，唸咒並彈指。像這樣反覆誦咒彈指，並加以呵斥。如果想捉賊，讓所有懷疑的人坐在缽的四周。如果缽移動到某人身邊，即使繼續唸咒也不離開，就應當知道這個人就是賊。如果他不在現場，就用意念標記賊所坐的地方。被咒過的缽隨意停留在哪裡，就知道賊就在那裡。如果完全不知道賊在哪裡，就根據缽移動到的地方，來判斷賊的所在。 《金剛藏眷屬法印咒品第二》(丹本無第二) 《金剛摩磨(去音)雞法印咒第十九》(名為金剛母丹本第一) 用兩手的無名指和食指，都向右壓住左手，彎曲在掌中。兩個小指併攏豎直，指尖相抵。兩個大拇指並排豎起，不要讓它們與食指相接觸。移動大拇指，唸咒說： 『唵』(一) 『孤蘭怛哩』(二) 『盤陀盤陀』(三) 『莎訶』(四) 這是法印咒，名為金剛母法。如果修作金剛法，乃至想要修作軍茶利(Kundali)等金剛法，先請此金剛母安座供養，就能得到一切金剛的歡喜，修行此法就會有靈驗。 《摩磨雞法幢印第二十》(丹本第二，不見咒) 左右手中指以下三指...
【English Translation】 English version: 『Ţa ki ḷi』 (ḍouble consonant) 『Ţa』 (9) 『Abhiṣa abhiṣa』 (10) 『Cara cara』 (11) 『Jhumo』 (descending tone) 『ye jhumo』 (descending tone) 『ye』 (12) 『Jhūṁ kḷi』 (ḍouble consonant) 『hūṁ ṣṇa』 (ḍouble consonant) (13) 『Svāhā』 (14) This is a Dharma seal mantra. If someone is suffering from a disease caused by ghosts or spirits, one should form this mudra, display an angry expression, and stand in front of the patient while reciting the mantra. By doing so, all the ghosts and spirits causing the illness will scatter and flee. Furthermore, regarding the method of consecrating a bowl with a mantra: Take a clean copper bowl, fill it with clean ashes, and empower it with the mantra three times seven times. Have a young child bathe cleanly, put on new and clean clothes, and sit upright on the bowl. Instruct the child to firmly press the edges of the bowl with both hands. The mantra master should hold a censer in their right hand, burn benzoin incense, and recite the mantra while snapping their fingers. Repeat the mantra recitation and finger snapping in this manner, and also scold the bowl. If you want to catch a thief, have all the suspected individuals sit around the bowl. If the bowl moves towards someone and does not leave even after continuing to recite the mantra, you should know that this person is the thief. If the thief is not present, mentally mark the place where the thief would be sitting. Wherever the mantra-empowered bowl randomly stops, you will know that the thief is there. If you have no idea where the thief is, determine the thief's location based on where the bowl moves to. 《Vajragarbha Family Dharma Seal Mantra Chapter 2》 (Chapter 2 is missing in the Dan version) 《Vajra Mamaki Dharma Seal Mantra 19》 (Named Vajra Mother, Dan version 1) Use the ring fingers and index fingers of both hands to press the left hand to the right, bending them into the palms. Bring the two little fingers together, standing them straight, with the tips touching each other. Raise the two thumbs side by side, without letting them touch the index fingers. Move the thumbs back and forth while reciting the mantra: 『Om』 (1) 『Kulandari』 (2) 『Bandha bandha』 (3) 『Svāhā』 (4) This is a Dharma seal mantra, called the Vajra Mother Dharma. If you are practicing Vajra Dharma, or even want to practice Kundali (Kundali) and other Vajra Dharmas, first invite this Vajra Mother to be seated and make offerings to her. Then you will obtain the joy of all Vajras, and practicing this Dharma will be effective. 《Mamaki Dharma Banner Mudra 20》 (Chapter 2 in the Dan version, mantra not seen) The three fingers below the middle fingers of the left and right hands...
指。屈在掌中。左頭指少曲豎。右頭指大麴豎。頭離大指二分許。並豎二大指。
摩磨雞戟印第二十一(丹第三不見咒)
左右頭指中指小指。反叉在掌右押左曲豎。二無名指頭相拄。二大指向外相叉。右押左合腕。
金剛母瑟羝法印咒第二十二(丹第四亦名金剛兒法亦名使者法亦名摩帝那法)
以兩手相背。以右腕押左腕。以頭指中指無名指。各押大指為卷。兩手俱同。以二小指逆相拓絞咒曰。
那(上音)謨(上音)啰(上音)怛那(二合)跢啰(二合)夜耶(一)那(上音)謨(上音)室旃(二合)茶跋折啰波拏曳(二)摩訶藥叉棲那波跢曳(三)摩羝跋折唎(四)跋折唎尼(五)跋折啰嚟(六)三摩(去音)羅(七)三摩(去音)炎(八)毗離毗離(九)支離支離(十)主嚕主嚕(十一)加吒加吒(十二)那(上音)謨(上音)蘇都(二合)羝(十三)摩訶社地阿目劍迷(十四)羯網俱(上音)嚧(十五)訶(上音)那訶(上音)那(十六)馱(去音)訶馱(去音)訶(十七)般者般者(十八)跋折啰馱(去音)唎(十九)跋折哩尼(二十)虎嚕虎嚕(二十一)悉陀室旃(二合)茶(二十二)跋折啰傍(去音)尼(二十三)啰(上音)怛若(二合)波夜提(二十四)莎訶(二
【現代漢語翻譯】 現代漢語譯本 指。屈在掌中。左手食指稍微彎曲豎起，右手食指大幅彎曲豎起。食指頂端距離大拇指約兩分距離。並排豎起兩個大拇指。
摩磨雞戟印第二十一（丹第三，不見咒）
左右手食指、中指、小指，反向交叉在掌心，右手壓在左手上並彎曲豎起。兩個無名指指尖相抵。兩個大拇指向外交叉。右手壓在左手上併合攏手腕。
金剛母瑟羝法印咒第二十二（丹第四，也名金剛兒法，也名使者法，也名摩帝那法）
兩手手背相對。右手腕壓在左手腕上。食指、中指、無名指，各自按壓大拇指形成環狀。兩手做法相同。兩個小指反向相互纏繞。咒語如下：
那(nà，上聲) 謨(mó，上聲) 啰(luō，上聲) 怛那(dána，二合) 跢啰(duōluō，二合) 夜耶(yéyé，一)，那(nà，上聲) 謨(mó，上聲) 室旃(shìzhān，二合) 茶跋折啰波拏曳(chábázhéluōbōnáyì，二)，摩訶藥叉棲那波跢曳(móhēyāochāxīnàbōduòyì，三)，摩羝跋折唎(módībázhélì，四)，跋折唎尼(bázhélìní，五)，跋折啰嚟(bázhéluōlí，六)，三摩(sānmó，去聲) 羅(luō，七)，三摩(sānmó，去聲) 炎(yán，八)，毗離毗離(pílípílí，九)，支離支離(zhīlízhīlí，十)，主嚕主嚕(zhūlūzhūlū，十一)，加吒加吒(jiāzhàjiāzhà，十二)，那(nà，上聲) 謨(mó，上聲) 蘇都(sūdōu，二合) 羝(dī，十三)，摩訶社地阿目劍迷(móhēshèdìāmùjiànmí，十四)，羯網俱(jiéwǎngjū，上聲) 嚧(lú，十五)，訶(hē，上聲) 那訶(nàhē，上聲，十六)，馱(tuó，去聲) 訶馱(tuó，去聲) 訶(hē，十七)，般者般者(bānzhěbānzhě，十八)，跋折啰馱(bázhéluōtuó，去聲) 唎(lì，十九)，跋折哩尼(bázhélìní，二十)，虎嚕虎嚕(hūlūhūlū，二十一)，悉陀室旃(xītuóshìzhān，二合) 茶(chá，二十二)，跋折啰傍(bázhéluōbàng，去聲) 尼(ní，二十三)，啰(luō，上聲) 怛若(dányuē，二合) 波夜提(bōyètí，二十四)，莎訶(suōhē，二十五)。
【English Translation】 English version The finger. Bend in the palm. The left index finger is slightly bent and upright, and the right index finger is greatly bent and upright. The tip of the index finger is about two 'fen' (a unit of measurement) away from the thumb. Put two thumbs upright side by side.
The Twenty-first Mudra of Mamo Kiliki (Mamo Kiliki Mudra) (Chapter 3 of the Dan section, mantra not visible)
The left and right index fingers, middle fingers, and little fingers are crossed in the palm, with the right hand pressing on the left hand and bending upright. The tips of the two ring fingers touch each other. The two thumbs cross outwards. The right hand presses on the left hand and closes the wrists.
The Twenty-second Vajra Mother Sridhi Dharma Mudra and Mantra (also called Vajra Child Dharma, also called Messenger Dharma, also called Matina Dharma in Chapter 4 of the Dan section)
With the backs of the hands facing each other. Press the right wrist on the left wrist. The index finger, middle finger, and ring finger each press on the thumb to form a circle. Both hands do the same. The two little fingers are intertwined in opposite directions. The mantra says:
Na(nà) Mo(mó) Ra(luō) Tratna(dána) Trayaya(yéyé, 1), Na(nà) Mo(mó) Shchanda(shìzhān) Vajrapanaye(chábázhéluōbōnáyì, 2), Mahayaksha Kshinapataye(móhēyāochāxīnàbōduòyì, 3), Mati Vajri(módībázhélì, 4), Vajrini(bázhélìní, 5), Vajre(bázhéluōlí, 6), Samaro(sānmó, 7), Samayam(sānmó, 8), Viri Viri(pílípílí, 9), Chiri Chiri(zhīlízhīlí, 10), Churu Churu(zhūlūzhūlū, 11), Kata Kata(jiāzhàjiāzhà, 12), Na(nà) Mo(mó) Sudhi(sūdōu, 13), Mahashadhi Amukemay(móhēshèdìāmùjiànmí, 14), Katvam Kuru(jiéwǎngjū, 15), Hana Hana(nàhē, 16), Dhaha Dhaha(tuóhē, 17), Pancha Pancha(bānzhěbānzhě, 18), Vajradhari(bázhéluōtuó, 19), Vajrini(bázhélìní, 20), Huru Huru(hūlūhūlū, 21), Siddha Shchanda(xītuóshìzhān, 22), Vajrapani(bázhéluōbàng, 23), Ratna Patayati(dányuē, 24), Svaha(suōhē, 25).
十五)
是法印咒。名為金剛兒法。若有人能日日誦是咒。滿十萬遍者。當於道場作四肘水壇。其壇無門。于壇中心作一華座安母瑟羝金剛。著五水罐。四角各一中心一罐。其罐口中。皆以柏葉梨枝塞之。以生絹三尺束其柏葉。唯燒安悉香。然十盞燈。種種飲食共盛十盤。壇西面外如近南邊。安著火爐。胡麻稻穀華相和。燒之供養。請母瑟羝安置座已。咒師手把胡麻等物。誦咒一遍一投火中。如是數滿一千八遍。即得靈驗。一切鬼病亦悉除愈。如不差者三日作法。第三日夜縛三草篆。其草篆中多插松明。與作大法。種種法盡。將其病人至於寬處。面向西坐。咒師把草以拄取火。急急誦咒咒聲莫絕。把火右繞病人三匝。令病人舉頭看咒師。咒師兩手把火。面作瞋色。至心誦咒。以草火略病人頭上。竄過後更續拄火。度與咒師。咒師把取依前繞竄。盡三草竟。其病當時決定即差。與作護身。若是鬼神病無不差者。如不差者即是業報也。
金剛商迦羅大心法印咒第二十三(丹第五此是金剛藏大女法印有十咒有四)
反叉兩手中指以下三指。在掌中右押左。並豎二大指。附著右中指上。以二頭指。雙屈中節。頭相去一分許。不相到。又去二大指亦一分許。不相著頭指。合腕。大指來去咒曰。
那(上
【現代漢語翻譯】 現代漢語譯本 十五)
這是法印咒，名為金剛兒法。如果有人能夠每日誦持此咒，滿十萬遍，那麼應當在道場製作一個四肘的水壇。這個水壇沒有門。在水壇的中心製作一個蓮花座，安置母瑟羝金剛（Mother Sthiti Vajra）。準備五個水罐，四個角各一個，中心一個。每個罐口都用柏樹葉和梨樹枝塞住，用三尺長的生絹捆住柏樹葉。只燒安悉香（benzoin incense），點燃十盞燈，用十個盤子盛放各種飲食。在水壇西面外，靠近南邊的地方，安置一個火爐。將胡麻、稻穀、花朵混合在一起，焚燒供養。請母瑟羝（Mother Sthiti）安置在蓮花座上后，咒師手拿胡麻等物，誦咒一遍就投入火中一次。這樣重複滿一千零八遍，就能得到靈驗，一切鬼病也都會痊癒。如果還沒有痊癒，就連續三天作法。第三天晚上，捆紮三個草把，在草把中多插松明。進行大法，用盡各種方法。將病人帶到寬敞的地方，面向西坐。咒師拿著草把，用它取火，急促地誦咒，咒聲不要間斷。拿著火在病人右邊繞三圈，讓病人抬頭看著咒師。咒師兩手拿著火，面露嗔怒之色，至誠地誦咒。用草火稍微燎一下病人的頭部，竄過後，繼續點燃草把，遞給咒師。咒師接過後，按照先前的方法繞竄。直到三根草把都用完，病癥當時就能立刻痊癒。然後為病人做護身。如果是鬼神病，沒有不能痊癒的。如果還沒有痊癒，那就是業報所致。
金剛商迦羅大心法印咒第二十三（丹第五，這是金剛藏大女法印，有十咒，有四）
反叉雙手，中指以下的三指放在掌中，右手壓住左手。並豎起兩個大拇指，貼著右手中指上。用兩個食指，雙雙彎曲中節，指頭相距一分左右，不要相碰。又與兩個大拇指也相距一分左右，不要相碰。頭指合腕，大拇指來回移動。咒語是：
那（上）
【English Translation】 English version Fifteen)
This is a Dharma Seal Mantra, named the Vajra Child Dharma. If someone can recite this mantra daily, completing one hundred thousand repetitions, then they should create a four-cubit water mandala in the Dharma practice place. This mandala should have no door. In the center of the mandala, create a lotus seat and place Mother Sthiti Vajra (Mother Sthiti Vajra) upon it. Prepare five water jars, one at each of the four corners and one in the center. The mouths of each jar should be sealed with cypress leaves and pear branches, bound with three feet of raw silk. Only burn benzoin incense, and light ten lamps. Arrange various foods in ten plates. Outside the west side of the mandala, near the south, place a fire pit. Mix sesame seeds, rice grains, and flowers together and burn them as offerings. After inviting Mother Sthiti (Mother Sthiti) to be seated on the lotus seat, the mantra master should hold sesame seeds and other items in their hand, reciting the mantra once and throwing them into the fire each time. Repeating this one thousand and eight times will bring miraculous effects, and all illnesses caused by ghosts will be cured. If the illness persists, perform the ritual for three consecutive days. On the third night, bind three bundles of grass, inserting many pine torches into the bundles. Perform the great ritual, exhausting all methods. Take the patient to a spacious place and have them sit facing west. The mantra master, holding the grass bundles, uses them to take fire, reciting the mantra urgently and without interruption. Holding the fire, circle the patient three times to the right, having the patient look up at the mantra master. The mantra master, holding the fire in both hands, displays an angry expression and sincerely recites the mantra. Briefly scorch the patient's head with the grass fire, passing it over and then continuing to light the grass bundles, handing them to the mantra master. The mantra master receives them and circles and scorches as before. Once all three grass bundles are used up, the illness will be immediately cured. Then, perform a protective ritual for the patient. If it is an illness caused by ghosts or spirits, there is no case that cannot be cured. If the illness still persists, it is due to karmic retribution.
The Twenty-Third Vajra Samkhara Great Heart Dharma Seal Mantra (Chapter Five, this is the Great Treasure Vajra Woman Dharma Seal, containing ten mantras and four mudras)
Cross the hands, placing the three fingers below the middle finger in the palms, with the right hand pressing down on the left. Raise both thumbs, attaching them to the right middle finger. Bend both index fingers at the middle joint, with the tips separated by about one-tenth of an inch, not touching. Also, separate them from the two thumbs by about one-tenth of an inch, not touching. Join the wrists of the index fingers, and move the thumbs back and forth. The mantra is:
Na (upward tone)
音)謨啰(上音)怛那(二合)跢啰(二合)夜耶(一)那(上音)謨(上音)室旃(二合)茶跋折啰波拏曳(二)摩訶藥叉(初沙反下同)棲那波跢曳(三)那(上音)謨跋折啰商迦羅(去音)耶(四)拔折啰波尼(去音)寫(五)磨(去音)怛𠼝(二合)怛寫那無悉訖梨(三合)埵(六)一曇阿毗舍南(七)跛啰(二合)薄叉咩(長音八)曳那毗勤叉(九)阿毗室哩(二合)底(十)跛羅耆婆(十一)醯(上音)哩跋折梨(十二)徙哩跋折𠼝(十三)阿那(去音)夜跋折𠼝(十四)悉怖(二合)吒耶拔折𠼝那(十五)啰(上音)叉啰(上音)叉(十六)么么(十七自名)阿謨迦(上音)寫(十八他名)徙殿睹曼跢啰(二合)跛陀(十九)莎訶(二十)
是法印咒。名為金剛藏大女心法。若有人能受持者。可於佛前日日燒香。供養誦咒滿十萬遍。得種種利益。亦能除滅一切諸病。悉皆有驗。
又商迦羅心法咒第二十四(丹第六用前印)
咒曰。
唵(一)拔折啰(二)跋折唎你(三)婆伽婆(去音)底(四)跛折啰商迦禮醯(上音五)盤陀盤陀(六)僧伽吒耶(七)跋多啰啰(上音)帝(八)莎訶(九)
是一法咒。若人慾作商迦羅法及療病者。日日供養燒安悉香。亦著餅果種種盛
【現代漢語翻譯】 現代漢語譯本：那謨 啰怛那 怛啰夜耶 (皈命三寶)。那謨 室旃茶 跋折啰 波拏曳 (皈命 旃茶金剛手)。摩訶藥叉 棲那波跢曳 (偉大的藥叉 棲那波跢)。那謨 跋折啰 商迦羅耶 (皈命 金剛 商迦羅)。跋折啰 波尼寫 (金剛手)。磨 怛𠼝 怛寫 那無悉訖梨 埵 (偉大的力量和光輝)。一曇 阿毗舍南 (這是奉獻)。跛啰 薄叉咩 (我將吞噬)。曳那 毗勤叉 (通過這個方法)。阿毗室哩 底 (實現願望)。跛羅耆婆 (爲了眾生)。醯 哩 跋折梨 (金剛光)。徙哩 跋折𠼝 (吉祥金剛)。阿那夜 跋折𠼝 (無障礙金剛)。悉怖吒耶 跋折𠼝那 (完全爆發的金剛)。啰叉 啰叉 (保護，保護)。么么 (我的名字)。阿謨迦寫 (某某的名字)。徙殿睹 曼跢啰 跛陀 (成就真言之路)。莎訶 (成就)。 這是法印咒，名為金剛藏大女心法。如果有人能夠受持這個咒語，可以在佛前每日燒香供養，誦咒滿十萬遍，就能得到種種利益，也能消除一切疾病，全部都有效驗。 又 商迦羅 (Shankara) 心法咒 第二十四 (丹第六用前印) 咒曰： 唵 (種子字)。跋折啰 (金剛)。跋折唎你 (金剛女)。婆伽婆底 (世尊)。跛折啰 商迦禮 醯 (金剛 商迦禮)。盤陀 盤陀 (束縛，束縛)。僧伽吒耶 (聚集)。跋多啰 啰帝 (強大的光輝)。莎訶 (成就)。 這是一法咒。如果有人想要修作 商迦羅 (Shankara) 法，以及療治疾病，每日供養燒 安悉香，也準備餅果種種盛饌。
【English Translation】 English version: Namo Ratna Trayaya (Homage to the Three Jewels). Namo Shchanda Vajra Panaye (Homage to the fierce Vajrapani). Maha Yaksha Ksina Pataye (Great Yaksha Ksina Pati). Namo Vajra Shankaraya (Homage to Vajra Shankara). Vajra Panisya (Vajrapani's). Ma Trt Tasyanamus Krtvah (Great power and splendor). Idham Abhishanam (This is an offering). Para Bhakshami (I will devour). Yena Bighnaksha (Through this method). Abhishrih Tee (Fulfillment of wishes). Para Jiva (For the sake of beings). Heh Ri Vajri (Vajra light). Stri Vajri (Auspicious Vajra). Anaya Vajri (Unobstructed Vajra). Sphataya Vajrana (Completely bursting Vajra). Raksha Raksha (Protect, protect). Mama (My name). Amukashya (So-and-so's name). Sidhyantu Mantra Padah (Accomplish the mantra path). Svaha (Accomplishment). This is a Dharma seal mantra, called the Great Vajra Treasury Female Heart Dharma. If someone can uphold and recite this mantra, they can burn incense and make offerings before the Buddha every day, reciting the mantra one hundred thousand times. They will obtain various benefits and can also eliminate all diseases, all of which will be effective. Also, the Shankara (Shankara) Heart Dharma Mantra, number twenty-four (using the previous mudra for the sixth Dan) The mantra says: Om (seed syllable). Vajra (Diamond). Vajrini (Diamond female). Bhagavati (Blessed One). Vajra Shankari Heh (Vajra Shankari). Bandha Bandha (Bind, bind). Samghataya (Gather). Batarara Rateh (Powerful radiance). Svaha (Accomplishment). This is a Dharma mantra. If someone wants to practice the Shankara (Shankara) Dharma and cure diseases, they should make offerings and burn benzoin incense every day, and also prepare various kinds of cakes and fruits.
盤。至夜然燈。于道場中即作身印。應當至心誦此咒。滿一百萬遍。其法即成。后但欲用。舉心作印誦咒即來。若不遣去。終不去離。若欲發遣。須誦此咒發遣。即知大大有驗。
商迦羅小心法印咒第二十五(丹第七)
仰右手四指。屈密相著。以大指近頭指相附。一如盛水不漏咒曰。
唵折跋啰商迦(上音)里(二)訶(上音)那(上音)訶(上音)那(上音三)盤陀盤陀(四)訖柳(二合)噓拏(二合)訖柳(二合)噓拏(二合)(五)𤙖(六)泮泮(七)莎訶(八)
是法印咒。若有人卒得鬼病。不知好惡痛癢之處。以印盛水誦咒七遍已。泮打病人面及心上。但有痛處皆得除愈。其人便得蘇息平復如故。大大有驗。
商迦羅法身印第二十六(丹第八誦前小心咒)
反叉兩手中指無名指小指。右押左在掌中。並豎二大指。又屈二頭指中節。頭相拄。以押二大指頭合腕。大指來去。
是一法印。若人慾作商迦羅法。先作此印誦前小心咒。以印護身。然後方作余法。無畏亦得諸驗。
商迦羅頭法印第二十七(丹第九從此以後五印皆誦前大心咒若作壇時即誦后大咒有驗)
準前身印。上唯改二頭指頭。右押左。側著左大指上合腕。
是一法印。若有人病
【現代漢語翻譯】 現代漢語譯本 盤（盤，指盛放物品的淺底器皿）。到了晚上點燃燈。在道場中立即結身印（mudra，手勢）。應當至誠地誦持此咒語，滿一百萬遍，這個法術就成功了。以後如果想用，只要心中想著，結印並誦咒，它就會立刻出現。如果不遣送走，它終究不會離開。如果想要遣送走，必須誦此咒語來遣送，就會知道非常靈驗。
商迦羅（Shankara，印度教神祇）小心法印咒第二十五（丹第七）
仰起右手，四指緊密併攏。用大拇指靠近食指並相附，就像盛水一樣不漏。咒語如下：
唵 折跋啰 商迦（Shankara）里（二）訶（ha）那（hana）訶（hana）那（hana 三）盤陀（bandha）盤陀（bandha 四）訖柳（kri）噓拏（shna 二合）訖柳（kri）噓拏（shna 二合 五）𤙖（六）泮泮（七）莎訶（svaha 八）
這個是法印咒語。如果有人突然得了鬼病，不知道哪裡好哪裡壞，哪裡疼痛，用印盛水，誦咒七遍后，用手泮打病人的面部和心上。只要有疼痛的地方，都能消除痊癒。那個人便能甦醒，恢復如初。非常靈驗。
商迦羅（Shankara）法身印第二十六（丹第八，誦前面的小心咒）
反向交叉兩手中指、無名指、小指，右手壓在左手上，放在掌中。並豎起兩個大拇指。又彎曲兩個食指的中節，指尖相抵。用它們按住兩個大拇指的指頭，合攏手腕。大拇指可以來回移動。
這是一個法印。如果有人想要修習商迦羅（Shankara）法，先結此印，誦前面的小心咒，用印來保護自身。然後才能修習其他法術，沒有畏懼，也能得到各種靈驗。
商迦羅（Shankara）頭法印第二十七（丹第九，從此以後五個印都誦前面的大心咒，如果做法壇時就誦後面的大咒，會有靈驗）
按照前面的身印，上面只改變兩個食指的指頭。右食指壓在左食指上，側放在左手大拇指上，合攏手腕。
這是一個法印。如果有人生病
【English Translation】 English version Place [it] on a plate (pan, a shallow dish for holding things). At night, light a lamp. Immediately form the body mudra (mudra, hand gesture) in the mandala. One should recite this mantra with utmost sincerity, completing one million repetitions, and the practice will be accomplished. Afterwards, if one wishes to use it, simply think of it in the mind, form the mudra and recite the mantra, and it will immediately appear. If it is not sent away, it will never leave. If one wishes to send it away, one must recite this mantra to send it away, and one will know that it is greatly effective.
Shankara's (Shankara, a Hindu deity) Minor Heart Mudra Mantra Twenty-fifth (Chapter Seven)
Raise the right hand, with the four fingers closely joined together. Bring the thumb close to the index finger and attach them, as if holding water without leaking. The mantra is as follows:
Om, jvala Shankari, hana hana hana, bandha bandha, krit shna krit shna, hum, phat phat, svaha.
This is the mudra mantra. If someone suddenly contracts a ghost sickness, not knowing what is good or bad, or where the pain is, use the mudra to hold water, recite the mantra seven times, and then strike the patient's face and heart with the hand. Wherever there is pain, it will be eliminated and healed. The person will then awaken and recover as before. It is greatly effective.
Shankara's (Shankara) Dharma Body Mudra Twenty-sixth (Chapter Eight, recite the preceding Minor Heart Mantra)
Cross the middle, ring, and little fingers of both hands in reverse, with the right hand pressing on the left in the palm. Raise both thumbs upright. Also, bend the middle joints of both index fingers, with the tips touching. Use them to press on the tips of the two thumbs, joining the wrists. The thumbs can move back and forth.
This is a mudra. If someone wants to practice the Shankara (Shankara) Dharma, first form this mudra, recite the preceding Minor Heart Mantra, and use the mudra to protect oneself. Then one can practice other methods, without fear, and also obtain various signs of effectiveness.
Shankara's (Shankara) Head Mudra Twenty-seventh (Chapter Nine, from now on, all five mudras are recited with the preceding Major Heart Mantra; if making an altar, then recite the following Major Mantra, and it will be effective)
According to the preceding body mudra, only change the tips of the two index fingers above. The right index finger presses on the left index finger, placed sideways on the left thumb, joining the wrists.
This is a mudra. If someone is sick
頭痛者。作此法印印其痛處。數數咒之。後用柳枝打病即差。
商迦羅鎖法印第二十八(丹第十)
準前身印。上唯改各屈二頭指。甲背相著。即於二大指背上。著之合腕。
是一法印。若有人被鬼神著者。作此法印誦咒。鎖著一切鬼神。其病即差。
商迦羅療病法印第二十九(丹第十一)
準前身印。上唯改各屈二頭指甲相著。又以二大指。並押於二頭指側上合腕。
是一法印。若有人患一切鬼病。即作此印誦咒療之。其病速差。
商迦羅縛一切鬼法印第三十(丹第十二)
準前身印。上唯改申二中指。頭相著。二大指並豎。二頭指各屈中節。頭相拄。以押大指頭上合腕。
是一法印。若有人患心腹刺痛。以此法印至心繫念。印其痛處一心誦咒。一切鬼神皆死病差。
商迦羅大結界法印第三十一(丹第十三)
準前身印。上唯改開頭指。小曲豎之。如牛角形。
是一法印。若有作壇供養療病。手結是印。從壇西門卻退而行。即以此印抱於左膝。一腳繞壇行至一角。即旋一匝。四角皆然。次入壇中心。以頭指相拄作印。印壇中心。誦小心咒七遍已。後作軍茶利法。一切無畏。
商迦羅罥索法印第三十二(丹第十四誦前小心咒)
【現代漢語翻譯】 現代漢語譯本： 治療頭痛的方法：結成這個手印，按在疼痛的地方，反覆唸誦咒語。然後用柳枝抽打病人，病就好了。
商迦羅鎖法印第二十八（丹第十）
手印結法與之前的身印相同，只是將兩個食指彎曲，指甲背靠背，然後放在兩個大拇指的背上，雙手手腕合攏。
這是一個法印。如果有人被鬼神附身，結成這個手印並唸誦咒語，就能鎖住所有的鬼神，病就好了。
商迦羅療病法印第二十九（丹第十一）
手印結法與之前的身印相同，只是將兩個食指彎曲，指甲相接觸，然後將兩個大拇指併攏，按在兩個食指的側面，雙手手腕合攏。
這是一個法印。如果有人患上各種鬼病，就結成這個手印並唸誦咒語來治療，病很快就會好。
商迦羅縛一切鬼法印第三十（丹第十二）
手印結法與之前的身印相同，只是將兩個中指伸直，指尖相接觸，兩個大拇指並排豎起，兩個食指各自彎曲中節，指尖相抵，按在大拇指的指頭上，雙手手腕合攏。
這是一個法印。如果有人患有心腹刺痛，用這個法印至誠地繫念，按在疼痛的地方，一心念誦咒語，所有的鬼神都會死去，病就好了。
商迦羅大結界法印第三十一（丹第十三）
手印結法與之前的身印相同，只是將兩個食指稍微彎曲並豎起，像牛角的形狀。
這是一個法印。如果有人設定壇場供養並治療疾病，用手結成這個手印，從壇場的西門向後退著走，然後用這個手印抱住左膝，一隻腳繞著壇場行走，到達一個角落，就旋轉一圈。四個角落都這樣做。然後進入壇場的中心，用兩個食指相接觸結成手印，按在壇場的中心，唸誦小心咒七遍后，再作軍茶利（Kundali）法，一切都沒有畏懼。
商迦羅罥索法印第三十二（丹第十四，誦前小心咒） English version: For headaches: Form this mudra (hand seal), press it against the painful area, and chant the mantra repeatedly. Afterward, strike the patient with a willow branch, and the illness will be cured.
Shankara Locking Mudra, Twenty-eighth (Section Ten)
The hand seal is the same as the previous body mudra, except that both index fingers are bent so that the backs of the fingernails touch each other. Then, place them on the backs of both thumbs, joining the wrists.
This is a mudra. If someone is possessed by ghosts or spirits, form this mudra and chant the mantra to lock up all the ghosts and spirits, and the illness will be cured.
Shankara Healing Mudra, Twenty-ninth (Section Eleven)
The hand seal is the same as the previous body mudra, except that both index fingers are bent so that the fingernails touch each other. Also, press both thumbs together on the sides of the two index fingers, joining the wrists.
This is a mudra. If someone suffers from all kinds of ghost-related illnesses, form this mudra and chant the mantra to heal them, and the illness will quickly be cured.
Shankara Binding All Ghosts Mudra, Thirtieth (Section Twelve)
The hand seal is the same as the previous body mudra, except that both middle fingers are extended straight, with the tips touching each other. Both thumbs are raised upright side by side. Both index fingers are bent at the middle joint, with the tips touching each other, pressing on the tips of the thumbs, joining the wrists.
This is a mudra. If someone suffers from stabbing pain in the heart and abdomen, use this mudra with sincere mindfulness, press it against the painful area, and chant the mantra with single-mindedness. All ghosts and spirits will die, and the illness will be cured.
Shankara Great Boundary Mudra, Thirty-first (Section Thirteen)
The hand seal is the same as the previous body mudra, except that both index fingers are slightly bent and raised upright, like the shape of ox horns.
This is a mudra. If someone sets up an altar for offerings and healing, form this mudra with the hands and walk backward from the west gate of the altar. Then, embrace the left knee with this mudra, walk around the altar with one foot until reaching a corner, then rotate one circle. Do this at all four corners. Next, enter the center of the altar, form the mudra by touching the index fingers together, and press it against the center of the altar. After chanting the small heart mantra seven times, then perform the Kundali (軍茶利) practice. There will be no fear.
Shankara Noose Mudra, Thirty-second (Section Fourteen, chant the previous small heart mantra)
【English Translation】 English version: For headaches: Form this mudra (hand seal), press it against the painful area, and chant the mantra repeatedly. Afterward, strike the patient with a willow branch, and the illness will be cured. Shankara Locking Mudra, Twenty-eighth (Section Ten) The hand seal is the same as the previous body mudra, except that both index fingers are bent so that the backs of the fingernails touch each other. Then, place them on the backs of both thumbs, joining the wrists. This is a mudra. If someone is possessed by ghosts or spirits, form this mudra and chant the mantra to lock up all the ghosts and spirits, and the illness will be cured. Shankara Healing Mudra, Twenty-ninth (Section Eleven) The hand seal is the same as the previous body mudra, except that both index fingers are bent so that the fingernails touch each other. Also, press both thumbs together on the sides of the two index fingers, joining the wrists. This is a mudra. If someone suffers from all kinds of ghost-related illnesses, form this mudra and chant the mantra to heal them, and the illness will quickly be cured. Shankara Binding All Ghosts Mudra, Thirtieth (Section Twelve) The hand seal is the same as the previous body mudra, except that both middle fingers are extended straight, with the tips touching each other. Both thumbs are raised upright side by side. Both index fingers are bent at the middle joint, with the tips touching each other, pressing on the tips of the thumbs, joining the wrists. This is a mudra. If someone suffers from stabbing pain in the heart and abdomen, use this mudra with sincere mindfulness, press it against the painful area, and chant the mantra with single-mindedness. All ghosts and spirits will die, and the illness will be cured. Shankara Great Boundary Mudra, Thirty-first (Section Thirteen) The hand seal is the same as the previous body mudra, except that both index fingers are slightly bent and raised upright, like the shape of ox horns. This is a mudra. If someone sets up an altar for offerings and healing, form this mudra with the hands and walk backward from the west gate of the altar. Then, embrace the left knee with this mudra, walk around the altar with one foot until reaching a corner, then rotate one circle. Do this at all four corners. Next, enter the center of the altar, form the mudra by touching the index fingers together, and press it against the center of the altar. After chanting the small heart mantra seven times, then perform the Kundali (軍茶利) practice. There will be no fear. Shankara Noose Mudra, Thirty-second (Section Fourteen, chant the previous small heart mantra)
準前結界印。上唯改各屈二頭指。其頭各入于大指內根底合腕。
金剛商迦羅大咒第三十三(丹第十五)
咒曰。
那(上音)謨(上音)啰(上音)怛那(二合)跢啰(二合)夜耶(一)那(上音)謨(上音)室旃(二合)茶跋折啰波拏曳(二)摩訶藥叉棲那波跢曳(三)那(上音)謨(上音)跋折啰商迦羅(去音)耶(四)遲泮多跢耶(五)摩訶婆羅(去音)耶(六)毗陀(地耶反)啰阇(上音)耶(七)婆(二合)羅涉婆(二合)哩多(八)摩訶迦利曳(九)贊檀那陀摩迦露摩(上音)曳(十)難地雞濕婆(二合)啰(十一)商俱吒(二合)羯剌那(十二)比唎(二合)耶曳(十三)毗陵岐唎致么(十四)奴知(二合)若跢曳(十五)提婆(十六)那(去音)伽(十七)藥叉(十八)乾闥婆(十九)阿素啰(二十)伽𡀔羅(二十一)緊那(去音)啰(二十二)摩休啰(上音)伽(二十三)𠼝師伽(去音)那(二十四)布自多(去音)曳(二十五)阿徙母娑羅(二十六)跋折啰婆(去音)羅首波賒(二十七)苛吒(二合)謗伽(二十八)侄唎(二合)首羅(二十九)賒吉羝(二合)(三十)佉頞伽(二合)波賒(三十一)婆啰(二合)輸訶(上音)悉多(二合去)曳(三十二)婆衍那伽(
【現代漢語翻譯】 現代漢語譯本 準前結界印：手印的結法與之前相同，只是將兩手的食指彎曲，指尖置於大拇指內側的根部，兩手手腕併攏。
金剛商迦羅大咒第三十三（丹本第十五）
咒語如下：
那謨 啰怛那 跢啰夜耶 (皈命於三寶) 那謨 室旃茶 跋折啰波拏曳 (皈命于暴怒金剛手) 摩訶藥叉 棲那波跢曳 (偉大的藥叉軍主) 那謨 跋折啰 商迦羅耶 (皈命于金剛鎖) 遲泮多跢耶 摩訶婆羅耶 (偉大的力量) 毗陀啰阇耶 (明王) 婆羅涉婆哩多 摩訶迦利曳 (偉大的黑天女) 贊檀那陀摩迦露摩曳 難地雞濕婆啰 (難提自在天) 商俱吒 羯剌那 比唎耶曳 毗陵岐唎致么 奴知若跢曳 提婆 (天) 那伽 (龍) 藥叉 (夜叉) 乾闥婆 (乾闥婆) 阿素啰 (阿修羅) 伽𡀔羅 (迦樓羅) 緊那啰 (緊那羅) 摩休啰伽 (摩睺羅伽) 𠼝師伽那 布自多曳 阿徙母娑羅 跋折啰婆羅首波賒 苛吒謗伽 侄唎首羅 賒吉羝 佉頞伽波賒 婆啰輸訶悉多曳 婆衍那伽
【English Translation】 English version The Mudra (hand gesture) for the boundary is the same as before, except that the two index fingers are bent, with their tips placed inside the base of the thumbs, and the wrists of both hands are joined together.
Vajra-śṛṅkhala (Diamond Chain) Great Mantra, Thirty-third (Chapter Fifteen in the Dan edition)
The mantra is as follows:
Namo Ratna Trayāya (Homage to the Three Jewels) Namo Ścaṇḍa Vajrapāṇaye (Homage to the Wrathful Vajrapani) Mahā Yakṣa Senāpataye (To the great Yaksha, the commander of the army) Namo Vajra-śṛṅkhalāya (Homage to the Vajra Chain) Chi phan duo ta ye Mahā Balāya (To the great strength) Vidyārājāya (To the Knowledge King) Bhara shavareeta Mahā Kālyai (To the Great Kali) Chandana dhama karuma ye Nandikeśvarāya (To Nandikeshvara) Shangkuta karana Bili ye ye Pilingqi li chi ma Nu zhi ruo ta ye Deva (Gods) Nāga (Nagas/Serpents) Yakṣa (Yakshas) Gandharva (Gandharvas) Asura (Asuras) Garuḍa (Garudas) Kinnara (Kinnaras) Mahoraga (Mahoragas) Pishi qiena Puziduo ye Axi musuoluo Vajra bhala shubo she Ke zha bangjia Zhi li shuluo She ji di Qia angjia boshe Bhala shuo he xiduo ye Boyan naqie
去音)曳(三十三)侄哩(二合)你跢啰曳(三十四)遮咄波多啰(二合去)曳(三十五)遮咄鄧瑟吒(二合)吒吒曳(三十六)烏嚕陀雞師曳(三十七)婆羅涉婆哩(二合)多(三十八)你多羅曳(三十九)尸皤(二合)娑(去音)那婆私你曳(四十)迦婆羅訶悉陀(二合去)曳(四十一)部多閉口*例多(四十二)茶枳尼毗𠼝(二合)夜曳(四十三)夜摩婆岐你曳(四十四)伽迦(上音)那昨𠼝你曳(四十五)期羅于瑳遲迦曳(四十六去音)啰嚧遲啰(四十七)婆娑奴立多(上音四十八)伽怛唎(二合)曳(四十九)那(去音)啰那(去音)唎(五十)波首摩醯(去音)賒(五十一)婆娑(長引)悉癡(癡阿反二合)末侘(茶訶反五十二)斫迦唎(二合)拏(五十三)迦婆羅訶悉陀(二合去)曳(五十四)思蠅(二合)伽(五十五)毗耶(二合)羯(二合)(五十六)地比迦(五十七)摩利謝嚕嚕迦(五十八)婆休毗比陀(五十九)羯唎多(六十)部多波羅訶悉多(二合)(六十一)吒訶婆那陀(去音)曳(六十二)摩達唎(二合)伽那(六十三)布自多(去音)曳(六十四)那麼悉羝(六十五)翳(去音)醯翳(去音)醯(六十六)婆伽婆(去音)帝(六十七)跋折啰謗你摩羝那(六十八)跋折啰
【現代漢語翻譯】 現代漢語譯本： 涅哩你底耶（Nirriti，惡神）(三十三)，涅哩你底啰耶（Nirriti-raya，惡神之王）(三十四)，遮咄波多啰耶（Chatur-patala，四重地獄）(三十五)，遮咄鄧瑟吒吒耶（Chatur-damshtra-tata，四牙恐怖）(三十六)，烏嚕陀雞師耶（Urdhva-keshi，豎發）(三十七)，婆羅涉婆哩多（Bala-shavari-ta，強力女獵人）(三十八)，涅哩你底啰耶（Nirriti-raya，惡神之王）(三十九)，尸皤娑那婆私你耶（Shiva-shana-vasini，居住在濕婆墳場的）(四十)，迦婆羅訶悉陀耶（Kapala-hasta，持骷髏杖者）(四十一)，部多閉隸多（Bhuta-preta，鬼和餓鬼）(四十二)，茶枳尼毗𠼝夜耶（Dakini-pishacha，食肉女鬼和惡鬼）(四十三)，夜摩婆岐你耶（Yama-bhagini，閻摩之妹）(四十四)，伽伽那昨𠼝你耶（Gagana-charini，虛空行者）(四十五)，期羅于瑳遲迦耶（Khira-ucchishtha-chika，食殘乳者）(四十六)，啰嚧遲啰（Raruchira，血腥）(四十七)，婆娑奴立多（Bhasma-lipta，涂灰者）(四十八)，伽怛唎耶（Khatri，戰士）(四十九)，那啰那唎（Nara-nari，男人和女人）(五十)，波首摩醯賒（Pashu-mahesha，獸主）(五十一)，婆娑悉癡末侘（Bhasa-siddhi-matha，光明成就處）(五十二)，斫迦唎拏（Chakrini，持輪者）(五十三)，迦婆羅訶悉陀耶（Kapala-hasta，持骷髏杖者）(五十四)，思蠅伽（Simha，獅子）(五十五)，毗耶羯（Vyaghra，老虎）(五十六)，地比迦（Dvipi，豹）(五十七)，摩利謝嚕嚕迦（Marisha-ruruka，海市蜃樓）(五十八)，婆休毗比陀（Pashu-vibheda，犧牲動物）(五十九)，羯唎多（Krita，已完成）(六十)，部多波羅訶悉多（Bhuta-parahasta，被鬼掌握）(六十一)，吒訶婆那陀耶（Taha-vanada，燃燒森林者）(六十二)，摩達唎伽那（Matri-gana，眾母神）(六十三)，布自多耶（Pujita，受崇拜者）(六十四)，那麼悉羝（Namas-tite，敬禮）(六十五)，翳醯翳醯（Ehi ehi，來，來）(六十六)，婆伽婆帝（Bhagavati，世尊）(六十七)，跋折啰謗你摩羝那（Vajra-bandha-mati-dana，金剛束縛智慧施予者）(六十八)，跋折啰（Vajra，金剛）。
【English Translation】 English version: Nirriti (the evil deity) (33), Nirriti-raya (King of the evil deities) (34), Chatur-patala (Fourfold hell) (35), Chatur-damshtra-tata (Terrifying with four teeth) (36), Urdhva-keshi (With upright hair) (37), Bala-shavari-ta (Powerful huntress) (38), Nirriti-raya (King of the evil deities) (39), Shiva-shana-vasini (Dwelling in Shiva's graveyard) (40), Kapala-hasta (Holding a skull staff) (41), Bhuta-preta (Ghosts and hungry ghosts) (42), Dakini-pishacha (Flesh-eating female demons and goblins) (43), Yama-bhagini (Sister of Yama) (44), Gagana-charini (Moving in the sky) (45), Khira-ucchishtha-chika (Eating leftover milk) (46), Raruchira (Bloody) (47), Bhasma-lipta (Smeared with ashes) (48), Khatri (Warrior) (49), Nara-nari (Men and women) (50), Pashu-mahesha (Lord of beasts) (51), Bhasa-siddhi-matha (Place of luminous accomplishment) (52), Chakrini (Holder of the wheel) (53), Kapala-hasta (Holding a skull staff) (54), Simha (Lion) (55), Vyaghra (Tiger) (56), Dvipi (Leopard) (57), Marisha-ruruka (Mirage) (58), Pashu-vibheda (Animal sacrifice) (59), Krita (Accomplished) (60), Bhuta-parahasta (Seized by a ghost) (61), Taha-vanada (Burning the forest) (62), Matri-gana (Host of mothers) (63), Pujita (Worshipped) (64), Namas-tite (Homage) (65), Ehi ehi (Come, come) (66), Bhagavati (Blessed One) (67), Vajra-bandha-mati-dana (Bestower of diamond-binding wisdom) (68), Vajra (Diamond).
寫那摩羝那(六十九)跋折啰設你摩羝那(七十)跋折啰央俱(去音)施摩羝那(七十一)跋折啰謗尼摩羝那(七十二)跋折啰商迦啰耶毗知耶(二合)摩羝那(七十三)跋折啰商迦羅毗知耶(二合)啰阇摩羝那(七十四)登施摩(二合)羅(七十五)三么焰婆伽婆(去音)帝(七十六)薩多陀吉唎擔(七十七)倍娑量怛他伽(上音)多(七十八)娑彌輩(七十九)提婆(八十)那(去音)伽(八十一)藥叉(八十二)乾闥婆(八十三)阿素啰(八十四)伽𡀔羅(八十五)緊那(上音)羅(八十六)摩休啰(上音)伽(八十七)悉馱毗知耶(二合)陀啰(八十八)三摩婆曳(八十九)擔三摩羅醯(九十)羝那薩羝那(九十一)羝那三摩曳那(上音)醯(九十二)婆伽婆帝(九十三)伽羅賒(九十四)伽羅賒(九十五)伽羅賒(九十六)羯吒(九十七)羯吒(九十八)羯吒(九十九)么吒(一百)么吒(一百一)么吒(一百二)泮(一百三)泮(一百四)泮(一百五)跋折啰商迦羅耶(一百六)莎訶(一百七)素跋折啰商迦羅耶(一百八)莎訶(一百九)迦利曳(一百十)莎訶(一百十一)摩訶迦利曳(一百十二)莎訶(一百十三)迦唎迦唎(一百十四)摩訶迦唎曳(一百十五)莎訶(一百十六)摩利曳(一百十七)莎
訶(一百十八)摩訶摩利曳(一百十九)莎訶(一百二十)摩利摩利(一百二十一)摩訶摩利曳(一百二十二)莎訶(一百二十三)翳(去音)醯翳(去音)醯(一百二十四)婆伽婆(去音)帝(一百二十五)跋折啰商迦禮(一百二十六)施迦㘕(一百二十七)伊曇咩(一百二十八)羯網俱嚕(一百二十九)跋折啰商迦羅(一百三十)阿知若(若冶反二合)波夜底(一百三十一)莎訶(一百三十二句)
是大法咒。用前五印作法受持。即得成辦。若諸持戒行者。能發慈悲憐愍一切。廣為救護可立道場。日日洗浴著新凈衣。對佛菩薩前設弘誓願。愿我救度一切眾生。及能拔除自身苦惱。啟白已竟燒安悉香。及著華水餅果油燈種種供養。以至誠心七日七夜誦此大咒。及以時時作前五印數數懺悔。日滿以後即記遍數。要數滿足十萬遍。掐珠為記。遍數滿已。然後取日作受法壇。供養作法竟。於後即得種種有驗。
商迦羅受法壇。
若人慾得跋折啰商迦羅驗者。先日日作種種供養。燒安悉香。請商迦羅安置坐竟。當誦心咒滿十萬遍。發願救護一切眾生。然後豫覓清凈之處。置立道場一如上法。其法當取月十五日。香湯洗浴著新凈衣。于道場所懸諸幡蓋。及供養具華香等物備辦已竟。其道場中作四肘壇。用白
【現代漢語翻譯】 現代漢語譯本：訶(一百十八)摩訶摩利曳(一百十九)莎訶(一百二十)摩利摩利(一百二十一)摩訶摩利曳(一百二十二)莎訶(一百二十三)翳(去音)醯翳(去音)醯(一百二十四)婆伽婆(去音)帝(一百二十五)跋折啰商迦禮(一百二十六)施迦㘕(一百二十七)伊曇咩(一百二十八)羯網俱嚕(一百二十九)跋折啰商迦羅(一百三十)阿知若(若冶反二合)波夜底(一百三十一)莎訶(一百三十二句)
這是大法咒。用前面說的五種手印作法受持，就能成功。如果各位持戒修行的人，能夠發起慈悲心，憐憫一切眾生，廣泛地進行救助和保護，就可以設立道場。每天洗澡，穿乾淨的新衣服，在佛菩薩像前立下宏大的誓願，『愿我救度一切眾生，並且能夠拔除自身的苦惱』。祈禱完畢后，燒安息香，擺放鮮花、清水、餅、水果、油燈等各種供品。以至誠的心，連續七天七夜誦唸這個大法咒，並且時時用前面說的五種手印，多次懺悔。七天期滿后，記錄誦唸的遍數，一定要誦滿十萬遍，用念珠計數。遍數滿了以後，選擇吉日設立受法壇，供養作法完畢，之後就能得到各種靈驗。
商迦羅(Shankara)受法壇。
如果有人想要得到跋折啰商迦羅(Vajra Shankara)的靈驗，先每天進行各種供養，燒安息香，請商迦羅(Shankara)安座完畢，就誦唸心咒滿十萬遍，發願救護一切眾生。然後預先尋找清凈的地方，按照上面的方法設定道場。具體做法是選擇月亮十五那天，用香湯洗澡，穿乾淨的新衣服，在道場里懸掛各種幡和傘蓋，以及準備好供養的器具，如鮮花、香等物品。道場中設定四肘見方的壇，用白色
【English Translation】 English version: 訶(one hundred and eighteenth)摩訶摩利曳(one hundred and nineteenth)莎訶(one hundred and twentieth)摩利摩利(one hundred and twenty-first)摩訶摩利曳(one hundred and twenty-second)莎訶(one hundred and twenty-third)翳(rising tone)醯翳(rising tone)醯(one hundred and twenty-fourth)婆伽婆(rising tone)帝(one hundred and twenty-fifth)跋折啰商迦禮(one hundred and twenty-sixth)施迦㘕(one hundred and twenty-seventh)伊曇咩(one hundred and twenty-eighth)羯網俱嚕(one hundred and twenty-ninth)跋折啰商迦羅(one hundred and thirtieth)阿知若(若冶反二合)波夜底(one hundred and thirty-first)莎訶(one hundred and thirty-second sentence)
This is the great Dharma mantra. By practicing and upholding it with the aforementioned five mudras, one will achieve success. If those who uphold the precepts and practice diligently can generate compassion and pity for all beings, extensively offering aid and protection, they may establish a mandala. Each day, bathe and wear new, clean clothes. Before the Buddhas and Bodhisattvas, make a grand vow: 'May I save all beings and be able to remove my own suffering.' After making this supplication, burn benzoin incense and offer various offerings such as flowers, water, cakes, fruits, and oil lamps. With utmost sincerity, recite this great mantra for seven days and seven nights, and frequently perform the aforementioned five mudras, repeatedly repenting. After the seven days are complete, record the number of recitations, ensuring that it reaches one hundred thousand times, using prayer beads to keep count. Once the number of recitations is fulfilled, then choose an auspicious day to establish the Dharma receiving altar. After completing the offerings and rituals, one will then obtain various signs of efficacy.
Shankara (商迦羅) Dharma Receiving Altar.
If one desires to obtain the efficacy of Vajra Shankara (跋折啰商迦羅), first make various offerings daily, burn benzoin incense, and invite Shankara (商迦羅) to be seated. Then, recite the heart mantra one hundred thousand times, vowing to save all beings. Afterward, find a clean place in advance and establish a mandala according to the method described above. The method involves choosing the fifteenth day of the month, bathing with fragrant water, and wearing new, clean clothes. In the mandala, hang various banners and canopies, and prepare offerings such as flowers and incense. In the mandala, construct a four-cubit altar, using white
赤黑三色作之。壇中心安商迦羅像。若無像者。作印請喚商迦羅。坐蓮華座上。安置亦得。或於地上畫著亦得。東方畫著跋折羅形。北方畫著鐵連鎖形。南方畫著可吒謗伽印形。其印形者。畫作人面形。其面頭上畫著跋折啰形。立著頭上。勿作其身形代其。身者畫作杖形其杖。頭上著彼面形。作其杖形如錫杖莖。其面頭上畫作頭髮。散垂下之。右耳畫著金釧。形如壇法上火天神面上著金釧。似細腰鼓。西方安咒師座。于其壇上安八盤食。種種上味飲食共盛。燈十二盞水罐九口。其罐各別滿盛凈水。用青柏葉梨枝竹葉塞其罐口。各以三尺生絹系枝。其壇中心著一水罐。四門四角各著一罐。壇西門南安一火爐。頗俱木柴取兩三朿(唐雲谷木)胡麻粳米酥蜜相和。用前心咒一百八遍。亦用此咒咒安悉香一百八遍。擬燒供養。種種辦已。月十五日。咒師更以香湯洗浴著新凈衣。入道場中作印護身結界已竟。燒香發願法事已訖。作印誦咒。請商迦羅金剛安置。即以種種香華供養。作供養竟。更請商迦羅坐火爐中。咒師心想。於火爐中有大蓮華。商迦羅身坐蓮華上。作是想已。取前所咒胡麻粳米酥蜜食等。於火爐中然頗俱柴。少分取前所和胡麻等物。一咒一燒。如是燒咒一百八遍。又咒安悉香。一咒一燒如是燒滿一百八遍。后燒酥
【現代漢語翻譯】 現代漢語譯本 用紅色、黑色、藍色三種顏色製作壇場。壇場中心安放商迦羅（Śaṅkara，通常指濕婆的化身）的雕像。如果沒有雕像，可以結印唸咒，請商迦羅降臨，安坐在蓮花座上。也可以在地上繪製商迦羅的形象。壇場的東方繪製跋折羅（Vajra，金剛杵）的形狀，北方繪製鐵連鎖的形狀，南方繪製可吒謗伽印（Khaṭvāṅga，天杖）的形狀。這個印的形狀是，畫作人面形，人面的頭上畫著跋折羅的形狀，立在頭頂上。不要畫出身形，用杖形代替身形，杖的頂端安放那個人面形。製作杖的形狀像錫杖的杖柄，人面的頭上畫著頭髮，散垂下來。右耳畫著金釧，形狀像壇法上的火天神面上的金釧，類似細腰鼓。西方安放咒師的座位。在壇場上安放八盤食物，盛滿各種美味的飲食，以及十二盞燈和九個水罐。每個罐子都盛滿乾淨的水，用青柏葉、梨樹枝、竹葉塞住罐口，各用三尺長的生絹繫住樹枝。壇場中心放置一個水罐，四個門和四個角各放置一個水罐。壇場西門的南邊安放一個火爐，用頗俱木柴（Pāṭalī，唐朝時稱為谷木）取兩三捆，將胡麻、粳米、酥油、蜂蜜混合在一起，用之前的心咒唸誦一百零八遍，也用這個咒語加持安悉香一百零八遍，準備焚燒供養。各種物品準備完畢后，在月亮十五那天，咒師再用香湯沐浴，穿上新的乾淨衣服，進入道場中，結印護身，結界完畢，焚香發願，法事結束后，結印誦咒，請商迦羅金剛降臨安坐。然後用各種香和花供養。供養完畢后，再請商迦羅坐在火爐中。咒師心中觀想，在火爐中有一朵大蓮花，商迦羅的身軀坐在蓮花上。這樣觀想后，取出之前念過咒的胡麻、粳米、酥油、蜂蜜等食物，在火爐中點燃頗俱木柴，每次取少量的混合物，念一句咒語燒一次，這樣燒滿一百零八遍。然後加持安悉香，念一句咒語燒一次，這樣燒滿一百零八遍。最後焚燒酥油。
【English Translation】 English version Make the mandala (壇場) with red, black, and blue colors. Place an image of Śaṅkara (商迦羅, usually referring to an incarnation of Shiva) in the center of the mandala. If there is no image, perform a mudra (印) and invoke Śaṅkara to descend and sit on a lotus seat. Alternatively, you can draw an image of Śaṅkara on the ground. In the east of the mandala, draw the shape of a Vajra (跋折羅, diamond scepter), in the north draw the shape of an iron chain, and in the south draw the shape of a Khaṭvāṅga (可吒謗伽印, a type of staff). The shape of this mudra is to draw a human face, with the shape of a Vajra drawn on top of the head, standing on the head. Do not draw the body; instead, use the shape of a staff to represent the body, with the human face placed on top of the staff. Make the shape of the staff like the handle of a tin staff. Draw hair on the head of the face, hanging down loosely. Draw a golden bracelet on the right ear, shaped like the golden bracelet on the face of the fire deity in the mandala ritual, similar to a narrow-waisted drum. Place the seat of the mantra master in the west. Place eight plates of food on the mandala, filled with various delicious foods, as well as twelve lamps and nine water jars. Each jar should be filled with clean water, and the mouth of the jar should be sealed with green cypress leaves, pear branches, and bamboo leaves, each tied with a three-foot-long piece of raw silk. Place a water jar in the center of the mandala, and one jar at each of the four gates and four corners. Place a fire pit south of the west gate of the mandala. Take two or three bundles of Pāṭalī wood (頗俱木柴, called 'valley wood' in the Tang Dynasty), and mix sesame seeds, glutinous rice, ghee, and honey together. Recite the heart mantra (心咒) 108 times, and also use this mantra to bless benzoin incense 108 times, preparing to burn them as offerings. Once all the preparations are complete, on the fifteenth day of the month, the mantra master should bathe again with fragrant water, put on new and clean clothes, enter the practice place, perform the mudra to protect the body, and complete the establishment of the boundary. After burning incense and making vows, and completing the ritual, perform the mudra and recite the mantra to invite Śaṅkara Vajra to descend and sit. Then offer various incense and flowers. After making the offerings, invite Śaṅkara to sit in the fire pit. The mantra master should visualize in their mind that there is a large lotus flower in the fire pit, and Śaṅkara's body is sitting on the lotus flower. After visualizing in this way, take the sesame seeds, glutinous rice, ghee, honey, and other foods that have been blessed with the mantra, light the Pāṭalī wood in the fire pit, and each time take a small amount of the mixture, recite a mantra and burn it once, repeating this 108 times. Then bless the benzoin incense, recite a mantra and burn it once, repeating this 108 times. Finally, burn the ghee.
蜜一咒一燒一百八遍。如是香華香水等物。種種飲食供養已竟。其道場西。去壇可有三四步地。作一水壇。其壇之上著一床子。令受法人坐床子上。即擎水罐灌。其頂上。令受法人心口發願。愿我弟子某甲。當行商迦羅金剛法。救護一切眾生之類。愿諸金剛。皆賜弟子某甲種種信驗。發是愿已。即與護身著新凈衣。將入道場三禮佛訖。更與護身作印誦咒發遣已竟。從此以後種種用之皆得效驗。若欲療病。猶如猛火燒于乾草。若湯沃雪有如是力。
咒師若欲治病者。于病人邊作二肘水壇。咒白芥子散於十方結界。壇中心著一盤餅食。著一缽飯一缽凈水。病人于壇西門邊住。面向東坐。咒師手把白芥子。咒三七遍以打病人頭上。然後火燒白芥子。並咒三七遍已。更誦大咒。以柳枝打病人者。其病即差。若一日不差三日作法。決定即差(從此以下央俱施法)。
金剛央俱施法身印咒第三十四(丹第十六名金剛藏小女法有七印唯有二咒)
反叉二無名指二小指。在於掌中。豎二中指頭相拄。以二頭指㧙在二中指背後。當第三節下頭相拄。並二大指。各附中指上合腕。大指來去咒曰。
那(上音)謨(上音)啰(上音)怛那(二合)跢啰(二合)夜耶(一)那(上音)謨(上音)室旃(二合)茶跋折啰
波拏曳(二)摩訶藥叉棲那波跢曳(三)唵(四)跋折啰央俱施(五)阿迦(上音)茶(六)毗迦(上音)茶(七)阿迦𠼝沙(上音)耶(八)跋折啰央俱施那(九)莎訶(十)
是法印咒。名為金剛王小女法身印咒。若人慾作央俱施法事供養者。先以此印。誦咒護身及結界已。又作是印即誦此咒。請央俱施坐。種種供養。即得一切金剛歡喜。
央俱施口法印第三十五(丹第十七誦后大咒)
以左右小指。內雙直豎右無名指。㧙在左無名及中指背已。即向頭指中指岐間入。又以左無名指。從右中指無名指岐間出之。即入食指中指間。二中指直豎頭相拄。二食指各屈。鉤無名指頭。並二大指。直豎頭相拄。與二小指相離半寸許。
是一法印。制伏一切鬼神言語妄說諂曲。作此印已誦后大咒。更不敢語神病即差。
央俱施牙法印第三十六(丹第十八亦名急縛鬼印)
並豎二小指頭相著。反叉二無名指。在於掌中右押左。頭向虎口出。並豎二中指頭相著各。㧙二頭指。在中指背上。頭當第三節捻之並豎二大指合腕。
是一法印。有人病患。所有痛處。當作此印誦后大咒。以印痛處其病即差。
央俱施鉤法印第三十七(丹第十九誦前心咒)
屈左右二小指于掌內。以
【現代漢語翻譯】 現代漢語譯本： 波拏曳(二)（Pona Ye）：（咒語中的一個音節，無具體含義）摩訶藥叉棲那波跢曳(三)（Mohe Yaksha Qina Boduo Ye）：（偉大的夜叉軍團，咒語中的神祇）唵(四)（Om）：（宇宙之音，象徵著終極實相）跋折啰央俱施(五)（Bazhe Luo Yangju Shi）：（金剛鉤，象徵著摧毀一切障礙的力量）阿迦(上音)茶(六)（A Jia Cha）：（咒語中的一個音節，無具體含義）毗迦(上音)茶(七)（Pi Jia Cha）：（咒語中的一個音節，無具體含義）阿迦𠼝沙(上音)耶(八)（A Jia Chi Suo Ye）：（咒語中的一個音節，無具體含義）跋折啰央俱施那(九)（Bazhe Luo Yangju Shi Na）：（金剛鉤，象徵著摧毀一切障礙的力量）莎訶(十)（Suo He）：（圓滿，成就）
這是法印咒。名為金剛王小女法身印咒。如果有人想要作央俱施法事供養，先用這個印，誦咒護身以及結界之後，再作這個印，誦這個咒，請央俱施降臨，用各種供品供養，就能得到一切金剛的歡喜。
央俱施口法印第三十五（在第十七頁誦讀後的大咒之後使用）
用左右小指，向內交叉並豎直，右無名指，壓在左無名指和中指的背部。然後向頭指和中指的分叉處進入。再用左無名指，從右中指和無名指的分叉處伸出。然後進入食指和中指之間。兩個中指豎直，指頭相抵。兩個食指各自彎曲，鉤住無名指的指頭。並且兩個大拇指，豎直，指頭相抵。與兩個小指相離大約半寸的距離。
這個法印，可以制伏一切鬼神，讓他們不敢妄語和諂媚。作出這個印之後，誦讀後面的大咒，鬼神就不敢再說話，神病立刻痊癒。
央俱施牙法印第三十六（在第十八頁，也叫做急縛鬼印）
併攏豎起兩個小指，指頭相靠。反向交叉兩個無名指，放在掌中，右無名指壓在左無名指上，指頭向虎口伸出。併攏豎起兩個中指，指頭相靠。各自壓住兩個頭指，在中指的背上，指頭抵住第三節指骨並捏住。併攏豎起兩個大拇指，合攏手腕。
這個法印，如果有人生病，在所有疼痛的地方，作出這個印，誦讀後面的大咒，用印按在疼痛的地方，病立刻痊癒。
央俱施鉤法印第三十七（在第十九頁誦讀前面的心咒）
彎曲左右兩個小指在掌內，用……
【English Translation】 English version: Pona Ye (2): (A syllable in the mantra, without specific meaning) Maha Yaksha Qina Boduo Ye (3): (The great Yaksha army, deities in the mantra) Om (4): (The sound of the universe, symbolizing ultimate reality) Bazhe Luo Yangju Shi (5): (Vajra hook, symbolizing the power to destroy all obstacles) A Jia Cha (6): (A syllable in the mantra, without specific meaning) Pi Jia Cha (7): (A syllable in the mantra, without specific meaning) A Jia Chi Suo Ye (8): (A syllable in the mantra, without specific meaning) Bazhe Luo Yangju Shi Na (9): (Vajra hook, symbolizing the power to destroy all obstacles) Suo He (10): (Perfection, accomplishment)
This is a Dharma seal mantra. It is called the Dharma Body Seal Mantra of the Little Daughter of the Vajra King. If someone wants to perform the Yangju Shi Dharma ritual and make offerings, first use this seal, recite the mantra to protect the body and establish boundaries, then make this seal again, recite this mantra, invite Yangju Shi to descend, and make offerings with various offerings, then you will receive the joy of all Vajras.
Yangju Shi Mouth Dharma Seal Thirty-fifth (Use after reciting the great mantra on page seventeen)
Use the left and right little fingers, cross them inward and erect them straight, the right ring finger presses on the back of the left ring and middle fingers. Then enter the bifurcation of the index and middle fingers. Then use the left ring finger to extend from the bifurcation of the right middle and ring fingers. Then enter between the index and middle fingers. The two middle fingers are erected straight, with the fingertips touching each other. The two index fingers are bent, hooking the fingertips of the ring fingers. And the two thumbs are erected straight, with the fingertips touching each other. Keep a distance of about half an inch from the two little fingers.
This Dharma seal can subdue all ghosts and spirits, preventing them from speaking falsely and flattering. After making this seal, recite the great mantra behind it, and the ghosts and spirits will not dare to speak again, and the spiritual illness will be cured immediately.
Yangju Shi Tooth Dharma Seal Thirty-sixth (On page eighteen, also called the Rapid Binding Ghost Seal)
Bring together and erect the two little fingers, with the fingertips touching each other. Cross the two ring fingers in reverse, placing them in the palm, with the right ring finger pressing on the left ring finger, and the fingertips extending towards the tiger's mouth. Bring together and erect the two middle fingers, with the fingertips touching each other. Each presses down on the two index fingers, on the back of the middle fingers, with the fingertips touching and pinching the third joint. Bring together and erect the two thumbs, closing the wrists.
This Dharma seal, if someone is sick, in all the painful places, make this seal, recite the great mantra behind it, and press the seal on the painful place, the illness will be cured immediately.
Yangju Shi Hook Dharma Seal Thirty-seventh (On page nineteen, recite the previous heart mantra)
Bend the left and right little fingers in the palm, use...
大指押其甲上。直申中指。才屈頭指附中指側上舉臂。當眼耳中間。指頭橫著向前勿著面。
是一法印。若有鬼神難調屈伏。不受追喚者。當立地作印。誦前心咒七遍追喚。應聲而至。到已任為別法。示語降伏。事瞭然后發遣。持法之人必須解此。其法印咒于師大要。
央俱施索法印第三十八(丹第二十誦后大咒)
二手掌相揹著。以二無名指相交。申之如繩。二中指亦爾。二小指各屈如鉤。又各屈二大指。更屈二頭指。各鉤二大指上。狀如鉤形是一法印。若有鬼神。心生違逆不從佛法者。先應用前鉤印喚來。來已即當作此印法誦后大咒。縛之勘問。鬼神皆伏不敢縱暴是法大驗。
央俱施口印第三十九(丹第二十一亦名解放印)
以二小指。內雙直豎。右無名指。㧙左無名指中指背。向頭指中指岐間入。左無名指。從右中指無名指間出之。即入食指中指岐間入。二中指直豎頭相拄。二食指各屈。鉤無名指頭。並二大指。直豎頭相拄。與小指離半寸許(是印與前不空罥索口印無別)是一法印。欲解放其前所縛鬼。用前心咒放之。
央俱施療病法印大咒第四十(丹第二十二亦名縛鬼印誦后大咒)
準前身印。上唯改二頭指。各當中指第二節前文。著之。又各屈二大指頭。入掌
【現代漢語翻譯】 現代漢語譯本： 大拇指按在指甲上，伸直中指，稍微彎曲食指，使其貼在中指側面，然後舉起手臂，使手印位於眼睛和耳朵的中間。指尖橫向朝前，但不要碰到臉。 這是一個法印。如果遇到難以調伏、不接受追喚的鬼神，應當站立在地上，結此手印，誦唸之前的心咒七遍來追喚。鬼神應聲而至。到達后，可以根據情況使用其他法門，指示並降伏它們。事情結束后，再將它們遣送離開。持法之人必須理解此法印的要義，因為法印和咒語對於上師來說至關重要。 央俱施索法印第三十八（丹第二十，誦后大咒） 雙手掌心相對，手背相靠。將兩個無名指交叉，伸直，如同繩索。兩個中指也同樣。兩個小指各自彎曲成鉤狀。然後各自彎曲兩個大拇指，再彎曲兩個食指，各自鉤住兩個大拇指上，形狀如同鉤子。這是一個法印。如果遇到鬼神，心生違逆，不服從佛法，首先應用之前的鉤印將其喚來。到來之後，立即結此手印，誦唸後面的大咒，將其束縛，審問。鬼神都會降伏，不敢放肆作惡。此法非常靈驗。 央俱施口印第三十九（丹第二十一，也名解放印） 將兩個小指在內側向上伸直。右手的無名指，從左手的無名指和中指的背面，向食指和中指的分叉處穿入。左手的無名指，從右手中指和無名指之間穿出，然後從食指和中指的分叉處穿入。兩個中指向上伸直，指尖相抵。兩個食指各自彎曲，鉤住無名指的指尖。兩個大拇指向上伸直，指尖相抵，與小指之間留有約半寸的距離（此手印與之前的不空罥索口印沒有區別）。這是一個法印。想要解放之前所束縛的鬼，就用之前的心咒來放開它們。 央俱施療病法印大咒第四十（丹第二十二，也名縛鬼印，誦后大咒） 按照之前的身印，只是將兩個食指改為各自貼在中指的第二節前端。然後各自彎曲兩個大拇指的指尖，放入掌心。
【English Translation】 English version: Press the thumb on the nail. Straighten the middle finger. Slightly bend the index finger, attaching it to the side of the middle finger. Then raise the arm, positioning the mudra between the eyes and ears. The fingertips should face forward horizontally, without touching the face. This is a Dharma seal (mudra). If there are unruly spirits or deities who do not obey summons, stand on the ground, form this mudra, and recite the previous heart mantra seven times to summon them. They will arrive in response. Once they arrive, use other methods as appropriate to instruct and subdue them. After the matter is concluded, send them away. Those who uphold the Dharma must understand the essence of this mudra, as the mudras and mantras are essential for the guru. The Thirty-eighth Mudra of the Angkusa-pasa (Angkusa: hook, pasa: rope) (Chapter 20 of the Dan, recite the great mantra afterwards) With both hands, place the palms facing each other and the backs of the hands touching. Cross the two ring fingers and straighten them like ropes. Do the same with the two middle fingers. Bend the two little fingers into hooks. Then bend the two thumbs and hook the two index fingers onto the two thumbs, forming a hook shape. This is a Dharma seal. If there are spirits or deities who are rebellious and do not follow the Buddha's Dharma, first use the previous hook mudra to summon them. Once they arrive, immediately form this mudra and recite the great mantra afterwards to bind and interrogate them. The spirits and deities will all submit and dare not be violent. This method is very effective. The Thirty-ninth Mouth Mudra of the Angkusa (Chapter 21 of the Dan, also called the Liberation Mudra) Extend the two little fingers straight upwards on the inside. Thread the right ring finger through the back of the left ring and middle fingers, entering the fork between the index and middle fingers. Thread the left ring finger out from between the right middle and ring fingers, then enter the fork between the index and middle fingers. Extend the two middle fingers straight upwards, with the tips touching. Bend the two index fingers, hooking the tips of the ring fingers. Extend the two thumbs straight upwards, with the tips touching, leaving about half an inch of space between them and the little fingers (this mudra is no different from the previous Amoghapasa (Amoghapasa: unfailing lasso) mouth mudra). This is a Dharma seal. To liberate the previously bound ghost, use the previous heart mantra to release them. The Fortieth Healing Mudra and Great Mantra of the Angkusa (Chapter 22 of the Dan, also called the Binding Ghost Mudra, recite the great mantra afterwards) Follow the previous body mudra, but change the two index fingers by placing them on the front of the second joint of the middle fingers. Then bend the tips of the two thumbs and place them into the palms.
中合腕是一法印。若欲降伏一切鬼神。及欲療治一切病者。當作此印印其病處。誦后大咒七遍。即差。
央俱施大咒咒曰。
那(上音)謨(上音)啰(上音)怛那(二合)跢啰(二合)夜耶(一)那謨(同上)室旃(二合)茶跋折啰波拏曳(二)摩訶藥叉棲那波跢曳(三)唵(四)跋折啰央俱施(五)迦比羅雞施(六)跢智跢智(七)遮智遮智(八)粗智母智你(九)迦嚧迦(上音)知(十)摩嚧迦(上音)知(十一)武知跋折唎(十二)摩訶毗住嚕例(十三)豆鳩豆鳩(十四)素武素武(十五)素嚕素嚕(十六)娑啰娑啰(十七)毗娑啰毗娑啰(十八)嗚𤙖嗚𤙖(十九)嗚𤙖嗚𤙖(二十)泮泮泮泮(二十一)郁住呼(二合)遲羝(二十二)訶羅訶羅(二十三)憑(比應反)伽(去音)例(二十四)遮智毗遮智(二十五)娑婆(去音)羅(二十六)毗狄(去音)例薩婆地婆那(去音)伽(二十七)波啰(二合)訶啰(去音)那(二十八)么夜三么地(二十九)𠼝地(二合)陀翼計治(二合下同三十)素狼(去音)計冶(二合)(三十一)俱狼(去音)計治(二合)(三十二)跋折啰胡泥(上音三十三)跋折啰遲唎馱娑(上音)羅波羅訶啰(上音)若(若冶反三十四)啰(上音)怛那(二合)跢啰(二合
【現代漢語翻譯】 現代漢語譯本： 中合腕是一個手印（mudra）。如果想要降伏一切鬼神，以及想要治療一切疾病，就做這個手印，按在患病的地方，誦唸後面的大咒七遍，病就好了。
央俱施大咒如下：
那謨 啰怛那 跢啰夜耶 (1) （皈依三寶）那謨 室旃茶 跋折啰波拏曳 (2) （皈依大力金剛手）摩訶藥叉 棲那波跢曳 (3) （偉大的藥叉軍主）唵 (4) （種子字）跋折啰 央俱施 (5) （金剛鉤）迦比羅雞施 (6) （赤髮）跢智跢智 (7) 遮智遮智 (8) 粗智母智你 (9) 迦嚧迦知 (10) 摩嚧迦知 (11) 武知跋折唎 (12) 摩訶毗住嚕例 (13) 豆鳩豆鳩 (14) 素武素武 (15) 素嚕素嚕 (16) 娑啰娑啰 (17) 毗娑啰毗娑啰 (18) 嗚𤙖嗚𤙖 (19) 嗚𤙖嗚𤙖 (20) 泮泮泮泮 (21) 郁住呼遲羝 (22) 訶羅訶羅 (23) 憑伽例 (24) 遮智毗遮智 (25) 娑婆羅 (26) 毗狄例 薩婆地婆那伽 (27) 波啰訶啰那 (28) 么夜三么地 (29) 𠼝地陀翼計治 (30) 素狼計冶 (31) 俱狼計治 (32) 跋折啰胡泥 (33) 跋折啰遲唎馱娑羅波羅訶啰若 (34) 啰怛那 跢啰
【English Translation】 English version: The Middle-Joined-Wrist is a mudra (hand gesture). If you wish to subdue all demons and spirits, and if you wish to cure all diseases, make this mudra and press it on the afflicted area. Recite the following great mantra seven times, and the illness will be cured.
The Great Angkusha Mantra:
Namo Ratna Trayaya (1) (Homage to the Three Jewels) Namo Shchanda Vajrapanaye (2) (Homage to the wrathful Vajrapani) Maha Yaksha Sena Pataye (3) (Great Yaksha Commander) Om (4) (Seed syllable) Vajra Angkusha (5) (Vajra Hook) Kapila Keshi (6) (Red-haired) Tata Jih Tata Jih (7) Chata Jih Chata Jih (8) Chuta Mutih Ni (9) Karu Kachi (10) Maru Kachi (11) Vuchi Vajri (12) Maha Vi Jurule (13) Duku Duku (14) Suvu Suvu (15) Suru Suru (16) Sara Sara (17) Visara Visara (18) Uh Hum Uh Hum (19) Uh Hum Uh Hum (20) Phat Phat Phat Phat (21) Utchu Huchi Dhi (22) Hara Hara (23) Pingale (24) Chata Vi Chata (25) Sabara (26) Vidile Sarva Divana Ga (27) Para Harana (28) Maya Samadhi (29) Dhi Dha Ikke Jih (30) Suram Kejya (31) Kuram Kejya (32) Vajra Huni (33) Vajra Chiri Dha Sara Para Hara Ja (34) Ratna Tra
)夜地(三十五)羯啰(二合)磨致唎(二合)[怡-臺+孚]羝(三十六)跋折啰陀(去音)啰(三十七)毗濕婆(二合)娑(上音)你(三十八)阿跋啰智訶(上音)跢(上音三十九)跋啰摩啰(二合)陀(去音)你(四十)跋折啰央俱施(四十一)阿怛若(二合)波夜底(四十二)莎訶(四十三)
是大法咒。異常操烈。不可卒誦。療病至驗。若有人能受持者。必須凈身。護持戒行。無至染著。遠離塵俗及諸穢污一切雜思。若能如是護持行者。當於日日香湯洗浴著新凈衣。入道場中。燒安悉香及種種物。飲食供養結界護身。七日七夜誦是咒。滿十萬遍已。然後更入金剛受法壇竟。於後用法療病之時。當立水壇。燒安悉香。多少飲食而供養已。作印誦咒療病即差。若咒師向鬼病人邊。正到之時。鬼避去者。咒師即立地。作前央俱施身印。喚其鬼神近著治之。其病即差。
金剛藏隨心法印咒(印有十一咒有四)。
金剛隨心身法印咒第四十一(丹第二十三)
豎右手。從中指以下三指。直豎並相著。屈頭指上節。附著中指上節。又以大指屈。押中指下節文。頭指來去咒曰。
唵(一)枳唎枳唎(二)跋折啰摩羅(去音)耶(三)雞利系羅(去音)耶(四)莎訶(五)
是法印
【現代漢語翻譯】 現代漢語譯本： 夜地(三十五)羯啰(二合)磨致唎(二合)[怡-臺+孚]羝(三十六)跋折啰陀(去音)啰(三十七)毗濕婆(二合)娑(上音)你(三十八)阿跋啰智訶(上音)跢(上音三十九)跋啰摩啰(二合)陀(去音)你(四十)跋折啰央俱施(四十一)阿怛若(二合)波夜底(四十二)莎訶(四十三)
這是大法咒，非常猛烈，不可輕易誦讀。治療疾病非常靈驗。如果有人能夠受持此咒，必須保持身體潔凈，守護戒律，不要有任何染著，遠離塵世俗務以及各種污穢雜念。如果能夠這樣護持修行，應當每天用香湯沐浴，穿上乾淨的新衣，進入道場中，焚燒安息香以及各種供品，用飲食供養，結界護身。連續七天七夜誦持此咒，滿十萬遍后，再進入金剛受法壇。之後在用此法治療疾病時，應當設立水壇，焚燒安息香，準備充足的飲食進行供養。結印誦咒，疾病立刻痊癒。如果咒師前往被鬼附身的人身邊，正要到達時，鬼就逃避離開，咒師就立刻站在原地，結出之前的央俱施身印，呼喚鬼神靠近接受治療，病立刻就好。
金剛藏隨心法印咒（印有十一，咒有四）。
金剛隨心身法印咒第四十一（丹第二十三）
豎起右手，從中指以下的三根手指，筆直豎立併攏。彎曲食指的上半部分，使其貼在中指的上半部分。再用大拇指彎曲，按在中指下半部分的紋路上。食指來回移動，誦咒說：
唵(om)(一) 枳唎枳唎(kilikili)(二) 跋折啰摩羅(vajra-mala)(金剛鬘)耶(三) 雞利系羅(kilikila)(四) 莎訶(svaha)(五)
這是法印。
【English Translation】 English version: Ye di (35) jieluo (two combined) mo zhi li (two combined) [怡-臺+孚] di (36) bazheluo tuo (qu sound) luo (37) pisupo (two combined) suo (upper sound) ni (38) a baluo zhi he (upper sound) duo (upper sound 39) baluo mo luo (two combined) tuo (qu sound) ni (40) bazheluo yang ju shi (41) a da ruo (two combined) bo ye di (42) suo he (43).
This is a great Dharma mantra, exceptionally fierce and not to be recited lightly. It is extremely effective for healing illnesses. If someone can receive and uphold this mantra, they must maintain a pure body, uphold the precepts, be free from any attachments, and stay away from worldly affairs and all defilements and distractions. If one can uphold and practice in this way, one should bathe in fragrant water every day, wear new and clean clothes, enter the mandala, burn benzoin incense and various offerings, offer food and drink, establish boundaries, and protect oneself. Recite this mantra for seven days and seven nights, completing one hundred thousand repetitions, and then enter the Vajra Dharma Receiving Altar. Afterwards, when using this method to heal illnesses, one should set up a water altar, burn benzoin incense, and prepare ample food and drink for offerings. Form the mudra and recite the mantra, and the illness will be immediately cured. If the mantra master goes to the side of a person possessed by a ghost, and the ghost flees upon his arrival, the mantra master should immediately stand still, form the previously mentioned Angkusha Body Mudra, and summon the ghost to come closer to receive treatment, and the illness will be immediately cured.
Vajragarbha (Diamond Womb) Follows-the-Heart Mudra and Mantra (There are eleven mudras and four mantras).
The Forty-First Vajra Follows-the-Heart Body Mudra and Mantra (Section 23)
Raise the right hand, with the three fingers from the middle finger downwards straight and close together. Bend the upper joint of the index finger, attaching it to the upper joint of the middle finger. Then bend the thumb, pressing it against the lower joint line of the middle finger. Move the index finger back and forth while reciting the mantra:
Om (1) Kili Kili (2) Vajra-mala (Vajra Garland) ya (3) Kiliki la (4) Svaha (5).
This is the mudra.
咒。若欲作大法請隨心金剛。先作此印。並誦此咒。請坐供養。即得一切金剛歡喜。後用諸法悉皆有驗。
金剛隨心擲鬼法印第四十二(丹第二十四誦前小心咒)
以左手無名指。共大指相捻。向上擲手。即成擲印。
金剛隨心輪法印第四十三(丹第二十五誦前小心咒)
平右手掌。向下摩病人頭上。即成輪印。
金剛隨心槊法印第四十四(丹第二十六誦前小心咒)
以右手小指。直豎。餘三指屈向掌。以大指押上。
金剛隨心降魔法印第四十五(丹第二十七誦前小心咒)
以右手押左手背。仍以右大指向左小指下。左大指向右小指上。皆上下相叉。
是四法印。皆誦前小心咒。悉能降伏一切諸魔。一切大毒惡鬼神等。亦能摧碎百千萬億野叉羅剎。及行病鬼。並諸外道勞度叉等。皆悉退散。若有病者。以印作法誦咒。印病即當除差。
金剛隨心縛鬼法印咒第四十六(丹第二十八)
以左右手后二指。向內相叉右押左豎。二中指頭相拄。以二食指㧙在中指背。頭相掩。以二大指附著二中指下節文咒曰。
唵(一)跋折啰但地(二)陀啰尼車夜多(三)濕閉(二合)底(四)呼盧呼盧(五)曼怛啰(二合)跛陀(六)莎訶(七)
是法
【現代漢語翻譯】 現代漢語譯本 咒語。如果想要施行大法，請隨心所欲地使用金剛法。首先結此印，並誦此咒語，請金剛神降臨並供養，就能得到一切金剛神的歡喜。之後使用各種法術都會靈驗。
金剛隨心擲鬼法印第四十二（配合丹第二十四的誦前小心咒）
用左手無名指和大拇指相捻，向上擲手，就結成了擲印。
金剛隨心輪法印第四十三（配合丹第二十五的誦前小心咒）
平放右手掌，向下摩擦病人的頭部，就結成了輪印。
金剛隨心槊（shuò）法印第四十四（配合丹第二十六的誦前小心咒）
用右手小指直豎，其餘三指彎曲向掌心，用大拇指按住。
金剛隨心降魔法印第四十五（配合丹第二十七的誦前小心咒）
用右手壓在左手背上，然後用右大拇指指向左小指下方，左大拇指指向右小指上方，都上下交叉。
這四個法印，都誦唸前面的小心咒，全部能夠降伏一切諸魔，一切大毒惡鬼神等，也能摧毀百千萬億的夜叉（Yaksa，一種鬼神）羅剎（Rakshasa，一種惡鬼），以及傳播疾病的鬼，還有各種外道勞度叉等，都會全部退散。如果有人生病，用此印作法誦咒，印在病人身上，病就會立即痊癒。
金剛隨心縛鬼法印咒第四十六（配合丹第二十八）
用左右手后兩個手指，向內交叉，右邊壓在左邊豎起，兩個中指頭相拄，用兩個食指彎曲在中指背上，指頭相掩，用兩個大拇指附著在兩個中指的下節紋路上。咒語如下：
唵(ōng)（一）跋(bá)折(zhé)啰(là)但(dàn)地(dì)（二）陀(tuó)啰(là)尼(ní)車(chē)夜(yè)多(duō)（三）濕(shī)閉(bì)（二合）底(dǐ)（四）呼(hū)盧(lú)呼(hū)盧(lú)（五）曼(màn)怛(dá)啰(là)（二合）跛(bǒ)陀(tuó)（六）莎(suō)訶(hē)（七）
這個法門
【English Translation】 English version Mantra. If you wish to perform great Dharma, please use the Vajra (Diamond) method at will. First, form this mudra (hand gesture), and recite this mantra, inviting and making offerings to the Vajra deities, and you will gain the joy of all Vajra deities. Afterwards, all methods used will be effective.
Vajra Follow-Heart Throwing Ghost Mudra Forty-Second (Combine with the preceding careful mantra of Dan Twenty-Fourth)
Use the left hand's ring finger and thumb to touch each other, and throw the hand upwards, thus forming the throwing mudra.
Vajra Follow-Heart Wheel Mudra Forty-Third (Combine with the preceding careful mantra of Dan Twenty-Fifth)
Flatten the right palm and rub it downwards on the patient's head, thus forming the wheel mudra.
Vajra Follow-Heart Spear Mudra Forty-Fourth (Combine with the preceding careful mantra of Dan Twenty-Sixth)
Use the right hand's little finger to stand straight up, bend the remaining three fingers towards the palm, and press them with the thumb.
Vajra Follow-Heart Subduing Demon Mudra Forty-Fifth (Combine with the preceding careful mantra of Dan Twenty-Seventh)
Use the right hand to press on the back of the left hand, then point the right thumb downwards towards the bottom of the left little finger, and point the left thumb upwards towards the top of the right little finger, crossing them up and down.
These four mudras, all recited with the preceding careful mantra, are all capable of subduing all demons, all great poisonous evil ghosts and spirits, etc., and can also crush hundreds of millions of Yaksas (a type of spirit or demon) and Rakshasas (a type of demon), as well as disease-spreading ghosts, and all heretical Laukikas (non-Buddhist practitioners), etc., all will retreat and scatter. If someone is sick, use this mudra to perform the Dharma and recite the mantra, and imprint it on the patient, the illness will be immediately cured.
Vajra Follow-Heart Binding Ghost Mudra Mantra Forty-Sixth (Combine with Dan Twenty-Eighth)
Use the last two fingers of the left and right hands to cross each other inwards, with the right hand pressing on the left and standing upright. The tips of the two middle fingers should touch each other. Use the two index fingers to hook onto the back of the middle fingers, with the tips overlapping. Attach the two thumbs to the lower joints of the two middle fingers. The mantra is:
Om (一) Vajra (二) Danti (二) Dharani (三) Chayata (三) Shpi (二合) Ti (四) Hulu Hulu (五) Mantra (二合) Pada (六) Svaha (七)
This Dharma
印咒。若有病者。當用此印誦咒。縛鬼已。次更咒白芥子一咒一燒。如是燒滿一百八遍。一切鬼神皆悉退散更無住者。病即除差。
金剛隨心大法身印咒第四十七(丹第二十九)
先以右手。把左臂肘后。復以左手。把右臂肘后已。起立舉印。安頭上。勿令著頭。並腳齊指端身咒曰。
那(上音)謨(上音)啰(上音)怛那(二合)跢啰(二合)夜耶(一)那謨(同上)室旃(二合)茶跋折啰波拏曳(二)摩訶藥叉棲那波跢曳(三)跢侄他(四)只跢啰(二合)(五)只跢啰(二合)(六)迦比啰冰伽(去音)羅(七)忽嚧(二合下同)跛娑皤嚟拏(上音八)忽嚧撲拏阿伽(上音)車(九)莎訶(十)跢侄他(十一)娑(上音)羅(上音)娑羅(十二)徙唎徙唎(十三)素嚕素嚕(十四)訶(上音)啰(上音)訶啰(十五)醯唎醯唎(十六)虎嚕虎嚕(十七)跛啰(上音)跛啰(上音十八)比哩比哩(十九)布嚕布嚕(二十)么啰(上音)么啰(上音二十一)蜜哩蜜哩(二十二)姥嚕姥嚕(二十三)者啰(上音)者啰(上音二十四)只哩只哩(二十五)主嚕主嚕(二十六)冶啰(上音)冶啰(上音二十七)逸哩逸哩(二十八)愈嚕愈嚕(二十九)伽啰伽啰(三十)祇(去音)哩祇(去音)哩(三十
【現代漢語翻譯】 現代漢語譯本： 印咒。如果有人生病，應當用這個手印誦咒。捆縛住鬼之後，再用白芥子，每誦咒一次燒一次。像這樣燒滿一百零八遍，一切鬼神都會退散，沒有停留的。病就會痊癒。
金剛隨心大法身印咒第四十七（丹第二十九）
先用右手，抓住左臂的肘后。再用左手，抓住右臂的肘后。然後站立，舉起手印，安放在頭上，不要讓手印碰到頭。並且雙腳併攏，腳趾對齊。誦咒說：
那謨(皈命)啰怛那(二合：寶)跢啰(二合：三)夜耶(禮敬)(一)，那謨(皈命)室旃(二合)茶跋折啰波拏曳(忿怒金剛手)(二)，摩訶藥叉棲那波跢曳(大藥叉軍主)(三)，跢侄他(即說咒曰)(四)，只跢啰(二合)(速)(五)，只跢啰(二合)(速)(六)，迦比啰冰伽(去音)(赤黃色)(七)，忽嚧(二合)跛娑皤嚟拏(上音)(光)(八)，忽嚧撲拏阿伽(上音)車(來)(九)，莎訶(成就)(十)，跢侄他(即說咒曰)(十一)，娑(上音)羅(上音)娑羅(流動)(十二)，徙唎徙唎(吉祥)(十三)，素嚕素嚕(十四)，訶(上音)啰(上音)訶啰(奪)(十五)，醯唎醯唎(十六)，虎嚕虎嚕(十七)，跛啰(上音)跛啰(上音)(勝)(十八)，比哩比哩(十九)，布嚕布嚕(二十)，么啰(上音)么啰(上音)(殺)(二十一)，蜜哩蜜哩(二十二)，姥嚕姥嚕(二十三)，者啰(上音)者啰(上音)(動)(二十四)，只哩只哩(二十五)，主嚕主嚕(二十六)，冶啰(上音)冶啰(上音)(使去)(二十七)，逸哩逸哩(二十八)，愈嚕愈嚕(二十九)，伽啰伽啰(三十)，祇(去音)哩祇(去音)哩(三十
【English Translation】 English version: Mantra and Mudra. If there is a sick person, this mudra and mantra should be used. After binding the ghost, then use white mustard seeds, chanting the mantra once for each burning. Burn in this way for a full one hundred and eight times. All ghosts and spirits will retreat and none will remain. The illness will then be cured.
The Forty-Seventh Vajra Follows-the-Mind Great Dharmakaya Mudra and Mantra (Section 29)
First, use the right hand to grasp behind the left elbow. Then use the left hand to grasp behind the right elbow. Then stand up, raise the mudra, and place it on the head, without letting it touch the head. Also, bring the feet together, toes aligned. Chant the mantra, saying:
Namo Ratna Trayaya (Homage to the Three Jewels) (1), Namo Ścandavajrapāṇaye (Homage to the Wrathful Vajrapani) (2), Mahayakṣasenapataye (To the great Yaksha general) (3), Tadyatha (Thus it is) (4), Cittara (Quickly) (5), Cittara (Quickly) (6), Kapila Pingala (Reddish-brown) (7), Hūru Pāśadharīṇa (With a noose) (8), Hūru Pūrṇa Agaccha (Come, fulfill) (9), Svaha (So be it) (10), Tadyatha (Thus it is) (11), Sara Sara (Flowing) (12), Siri Siri (Auspicious) (13), Suru Suru (14), Hara Hara (Take away) (15), Hiri Hiri (16), Huru Huru (17), Para Para (Victorious) (18), Biri Biri (19), Buru Buru (20), Mara Mara (Kill) (21), Miri Miri (22), Muru Muru (23), Cara Cara (Move) (24), Ciri Ciri (25), Curu Curu (26), Yara Yara (Send away) (27), Iri Iri (28), Uru Uru (29), Gara Gara (30), Ghiri Ghiri (30
一)瞿(去音)嚕瞿(去音)嚕(三十二)迦(上音)啰(去音)迦(上音)啰(上音三十三)枳哩枳哩(三十四)矩嚕矩嚕(三十五)跢啰(上音)跢啰(上音三十六)底哩底哩(三十七)睹嚕睹嚕(三十八)羅(上音)瞿(上音)羅(上音)瞿(上音三十九)訶(上音)那訶(上音)那(四十)馱(去音)訶(上音)馱(去音)訶(上音四十一)跛者跛者(四十二)訖柳(二合)噓拏(二合)訖柳(二合)噓拏(二合)(四十三)跢么跢么(四十四)瞋馱瞋馱(四十五)么他(上音)么他(上音四十六)頻馱頻馱(四十七)制厭(二合)婆制厭(二合)婆(四十八)盤阇盤阇(四十九)盤馱盤馱(五十)么唎馱么唎馱(五十一)跛啰(二合)么唎馱跛啰(二合)么唎馱(五十二)嘮馱啰(上音)嘮馱啰(上音五十三)訶(上音)那訶(上音)那(五十四)薩婆比知那(上二合)毗那藥迦𤙖(二合)(五十五)婆(上音)施迦嚕迷(五十六)薩婆悉怛哩(二合)(五十七)補嚕(二合)沙(上音)(五十八)跢啰(二合)迦(上音)(五十九)陀唎迦(去音)那𤙖(二合)(六十)虎嚕虎嚕(六十一)徙馱室旃(二合)荼皤阇啰達(去音)啰(上音)(六十二)跋阇啰波拏曳(六十三)羅(上音)腎若(若冶反)波
【現代漢語翻譯】 現代漢語譯本： 一) Guruguru (瞿嚕瞿嚕，意為：上師，導師)(三十二) Karakarah (迦啰迦啰，意為：行動，作為)(三十三) Kirikiri (枳哩枳哩，意為：散佈)(三十四) Kurukuru (矩嚕矩嚕，意為：做，行動)(三十五) Taratara (跢啰跢啰，意為：迅速，快速)(三十六) Tiritiri (底哩底哩，意為：穿透)(三十七) Turuturu (睹嚕睹嚕，意為：通過)(三十八) Raghuraghu (羅瞿羅瞿，意為：迅速地，敏捷地)(三十九) Hanahana (訶那訶那，意為：擊打，摧毀)(四十) Dhahadhaha (馱訶馱訶，意為：燃燒，點燃)(四十一) Pacapaca (跛者跛者，意為：烹煮，消化)(四十二) Krsnakrsna (訖柳噓拏訖柳噓拏，意為：黑色的，黑暗的)(四十三) Tamatama (跢么跢么，意為：黑暗，昏暗)(四十四) Chindachinda (瞋馱瞋馱，意為：切斷，摧毀)(四十五) Mathamatha (么他么他，意為：攪動，擾亂)(四十六) Bhindabhinda (頻馱頻馱，意為：分裂，打破)(四十七) Chedyava Chedyava (制厭婆制厭婆，意為：可破壞的，可摧毀的)(四十八) Bhanjabhanja (盤阇盤阇，意為：打破，粉碎)(四十九) Bandhabandha (盤馱盤馱，意為：束縛，捆綁)(五十) Maridhamaridha (么唎馱么唎馱，意為：壓碎，碾磨)(五十一) Paramaridha Paramaridha (跛啰么唎馱跛啰么唎馱，意為：極度壓碎，完全碾磨)(五十二) Raudraroudra (嘮馱啰嘮馱啰，意為：可怕的，兇猛的)(五十三) Hanahana (訶那訶那，意為：擊打，摧毀)(五十四) Sarva Vighna Vinayaka (薩婆比知那毗那藥迦，意為：一切障礙的破壞者)(五十五) Bhasme Karomi (婆施迦嚕迷，意為：我將灰化)(五十六) Sarva Stri (薩婆悉怛哩，意為：一切女性)(五十七) Purusa (補嚕沙，意為：男性)(五十八) Taraka (跢啰迦，意為：星星，拯救者)(五十九) Dharika Natha (陀唎迦那𤙖，意為：持有者，保護者)(六十) Huruhuru (虎嚕虎嚕，意為：發出聲音，喧鬧)(六十一) Siddha Sthana Dhvajradhara (徙馱室旃荼皤阇啰達啰，意為：成就者的住所，持有金剛杵者)(六十二) Vajrapanaye (跋阇啰波拏曳，意為：手持金剛杵者)(六十三) Raja Jnapaya (羅腎若波，意為：國王，命令)。
【English Translation】 English version: I) Guruguru (瞿嚕瞿嚕, meaning: Teacher, Guru) (32) Karakarah (迦啰迦啰, meaning: Action, deed) (33) Kirikiri (枳哩枳哩, meaning: Scatter) (34) Kurukuru (矩嚕矩嚕, meaning: Do, act) (35) Taratara (跢啰跢啰, meaning: Quickly, rapidly) (36) Tiritiri (底哩底哩, meaning: Penetrate) (37) Turuturu (睹嚕睹嚕, meaning: Through) (38) Raghuraghu (羅瞿羅瞿, meaning: Swiftly, nimbly) (39) Hanahana (訶那訶那, meaning: Strike, destroy) (40) Dhahadhaha (馱訶馱訶, meaning: Burn, ignite) (41) Pacapaca (跛者跛者, meaning: Cook, digest) (42) Krsnakrsna (訖柳噓拏訖柳噓拏, meaning: Black, dark) (43) Tamatama (跢么跢么, meaning: Darkness, gloom) (44) Chindachinda (瞋馱瞋馱, meaning: Cut off, destroy) (45) Mathamatha (么他么他, meaning: Stir, agitate) (46) Bhindabhinda (頻馱頻馱, meaning: Split, break) (47) Chedyava Chedyava (制厭婆制厭婆, meaning: Destructible, breakable) (48) Bhanjabhanja (盤阇盤阇, meaning: Break, shatter) (49) Bandhabandha (盤馱盤馱, meaning: Bind, tie) (50) Maridhamaridha (么唎馱么唎馱, meaning: Crush, grind) (51) Paramaridha Paramaridha (跛啰么唎馱跛啰么唎馱, meaning: Utterly crush, completely grind) (52) Raudraroudra (嘮馱啰嘮馱啰, meaning: Terrible, fierce) (53) Hanahana (訶那訶那, meaning: Strike, destroy) (54) Sarva Vighna Vinayaka (薩婆比知那毗那藥迦, meaning: Remover of all obstacles) (55) Bhasme Karomi (婆施迦嚕迷, meaning: I reduce to ashes) (56) Sarva Stri (薩婆悉怛哩, meaning: All women) (57) Purusa (補嚕沙, meaning: Man) (58) Taraka (跢啰迦, meaning: Star, savior) (59) Dharika Natha (陀唎迦那𤙖, meaning: Holder, protector) (60) Huruhuru (虎嚕虎嚕, meaning: Make sound, clamor) (61) Siddha Sthana Dhvajradhara (徙馱室旃荼皤阇啰達啰, meaning: Abode of the accomplished, holder of the vajra) (62) Vajrapanaye (跋阇啰波拏曳, meaning: To the one holding the vajra in hand) (63) Raja Jnapaya (羅腎若波, meaning: King, command).
夜底(六十四)莎訶(六十五)
是法印大咒。能伏一切若天若龍。若諸外道若神若鬼。若藥叉若羅剎若乾闥婆鳩槃荼等。種種雜類為不善者。及與人作病患鬼神為障難者。聞是咒聲。皆悉倒地悶絕而死。雖有蘇者。遠走他境。不敢侵暴作諸留難。一切之法起心作者。立皆成辦誦咒之時。必須當作后大身印。須與瞋色。為此悉能摧伏一切。大有靈驗。
若人慾得受持此咒。應當詣于舍利塔前。以好香花供養金剛。日月蝕時當誦此咒。乃至日月還放復生。方可休息。其法即成。一切所求疾得稱遂。若欲作法。燒安悉香。種種妙花飲食供養。莊嚴壇法如下所說。
金剛隨心療一切難伏鬼病大法身印第四十八(誦前大咒)
先以左右手。各屈頭指已下四指。作捲入掌中。豎二大指已。起立。舉右手印。努向頭上。以向下打一切鬼勢。以左臂覆。正當心上。莫令著心。又以左腳直努而斜。以右腳屈膝溢身。向右努之。面向左看。而努兩眼。是一法印。若作伏除一切天中飛行大魔羅剎鬼神。及有上下四方住者。作此一法。一切皆滅無能成辦作障礙事。治病處用作是法時。咒聲莫絕仍起瞋色。一切有驗。
金剛大瞋結界法身印第四十九(丹第三十一誦前大咒)
先以左右手中指以下三指。向
【現代漢語翻譯】 現代漢語譯本：夜底（六十四）莎訶（六十五）
這是法印大咒。能降伏一切天、龍，以及各種外道、神、鬼，藥叉（Yaksa，夜叉，一種守護神）、羅剎（Rakshasa，羅剎，惡鬼）、乾闥婆（Gandharva，乾闥婆，天上的樂神）、鳩槃荼（Kumbhanda，鳩槃荼，守宮神）等等。對於各種作惡者，以及給人制造疾病的鬼神，製造障礙者，聽到這個咒語的聲音，都會倒地昏厥而死。即使有甦醒的，也會遠遠逃到其他地方，不敢侵犯作惡，製造各種阻礙。一切法的起心動念，立刻都能成就。誦咒的時候，必須要做后大身印，必須帶有嗔怒的表情，因為這樣才能摧伏一切，非常靈驗。
如果有人想要受持這個咒語，應當前往舍利塔前，用好的香花供養金剛。在日食或月食的時候，應當誦持這個咒語，直到太陽或月亮恢復原狀，才可以休息。這樣，法術就成功了，一切所求都能迅速如願。如果想要作法，就燒安悉香，用各種美妙的花和飲食供養，佈置壇場的方法如下所述。
金剛隨心療一切難伏鬼病大法身印第四十八（誦前大咒）
先用左右手，各自彎曲頭指以下的四指，握成拳頭放在掌中，豎起兩個大拇指，然後站立。舉起右手印，對著頭部上方，向下打一切鬼的姿勢。用左臂覆蓋，正對著心上，不要碰到心。再用左腳伸直並斜著，用右腳彎曲膝蓋，身體向右傾斜。面向左邊看，並瞪大雙眼。這是一個法印。如果用來降伏一切天中飛行的邪魔、羅剎鬼神，以及住在上下四方者，做這一個法印，一切都會消滅，無法成就任何障礙之事。在治療疾病的地方使用這個方法時，咒語的聲音不要停止，仍然要帶有嗔怒的表情，一切都會應驗。
金剛大嗔結界法身印第四十九（丹第三十一誦前大咒）
先用左右手中指以下的三指，向內彎曲。
【English Translation】 English version: Ye Di (64) Suo He (65)
This is the great Dharma Seal mantra. It can subdue all devas (celestial beings), nagas (dragons), as well as various heretics, gods, ghosts, Yakshas (Yaksa, a type of guardian spirit), Rakshasas (Rakshasa, a demon), Gandharvas (Gandharva, a celestial musician), Kumbhandas (Kumbhanda, a type of demon) and so on. For all evildoers, and ghosts and spirits that cause illness to people, and those who create obstacles, upon hearing the sound of this mantra, they will all fall to the ground unconscious and die. Even if some revive, they will flee far away to other lands, not daring to invade and cause trouble, creating various obstacles. All thoughts and actions related to the Dharma will be accomplished immediately. When reciting the mantra, one must perform the Great Body Seal, and must have an angry expression, because this can subdue everything and is very effective.
If someone wants to receive and uphold this mantra, they should go to a stupa (reliquary tower), and offer good incense and flowers to Vajra (diamond, a symbol of indestructible truth). During a solar or lunar eclipse, one should recite this mantra until the sun or moon returns to its original state, then one can rest. In this way, the practice will be successful, and all wishes will be quickly fulfilled. If you want to perform a ritual, burn benzoin incense, and offer various beautiful flowers and food, and arrange the altar as described below.
Vajra Follows the Mind to Heal All Difficult-to-Subdue Ghost Sickness Great Dharma Body Seal Forty-Eighth (Recite the Previous Great Mantra)
First, with both the left and right hands, bend the four fingers below the index finger, make a fist in the palm, and raise the two thumbs. Then stand up. Raise the right hand seal, pointing towards the top of the head, and strike downwards in the posture of striking all ghosts. Cover with the left arm, directly in front of the heart, without touching the heart. Then, extend the left leg straight and diagonally, bend the right knee, and lean the body to the right. Look to the left, and widen the eyes. This is a Dharma Seal. If used to subdue all flying demons, Rakshasa ghosts and spirits in the heavens, and those who dwell in the upper, lower, and four directions, performing this one Dharma Seal will eliminate everything, and they will not be able to accomplish any obstructive matters. When using this method to treat illness, the sound of the mantra should not stop, and one should still have an angry expression, and everything will be effective.
Vajra Great Wrath Boundary Dharma Body Seal Forty-Ninth (Dan Thirty-First Recite the Previous Great Mantra)
First, with both the left and right hands, bend the three fingers below the middle finger inwards.
外相叉。令指博著手背。豎二頭指。屈二大指。努勿著頭指已。起立舉印。向右膊上。而斜努左腳。屈右膝才溢身。向右作大瞋面。
是大法身印。名大瞋法。若壇結界用護其處。一切諸鬼神天魔等眾。皆悉倒地。各當散走而出境外。
金剛隨心大瞋法身印第五十(丹第三十二誦前大咒)
先以左右手。從中指以下三指。皆向外相叉。令指皆著手背。又以二頭指。向里相叉。右押左。並二大指各附二頭指上已。起立舉印。在右膊上。斜努左腳。屈右腳膝。努溢身向右。面向左視怒眼。
是大法身印。悉能摧伏一切惡魔鬼神等難。亦用治病。若以此法降伏一切鬼神天魔。皆自被縛。悉靖自死身為微塵。是三法印。皆共同誦前大咒已。通一切用種種法事。悉皆有驗。
金剛藏密號法印咒第五十一(丹第三十三)
以右手叉腰。四指向前。母指向后。屈左肘在左膊上已。屈中指無名指在掌中。又豎大指頭指小指已。側頭向左邊。顧眄瞻視已。便作一聲。狀如彈舌在於頰。里作一聲。已即寬步大。行右繞壇。外誦贊咒文咒曰。
室哩(二合)智跋折啰謗尼婆羅(上音)馱(一)摩訶毗知耶(二合)啰阇(二)波啰(二合)殿(殿爛反)多羅(三)摩訶戰茶毗知耶(二合)啰阇(四
【現代漢語翻譯】 現代漢語譯本 外相叉：雙手手指交叉，使手指背部互相貼合。 令指博著手背：使手指緊貼手背。 豎二頭指：豎起兩根食指。 屈二大指：彎曲兩根拇指。 努勿著頭指已：拇指用力，但不要碰到食指。 起立舉印：站起身，舉起手印。 向右膊上：朝向右肩上方。 而斜努左腳：同時左腳向斜前方伸出。 屈右膝才溢身：彎曲右膝，身體略微向右傾斜。 向右作大瞋面：面向右方，做出極度憤怒的表情。
是大法身印：這是大法身印。 名大瞋法：名為大瞋法。 若壇結界用護其處：如果用於壇場的結界，保護這個地方。 一切諸鬼神天魔等眾：所有的鬼神、天魔等眾。 皆悉倒地：都會全部倒在地上。 各當散走而出境外：各自逃散，離開這個區域。
金剛隨心大瞋法身印第五十(丹第三十二誦前大咒)：金剛隨心大瞋法身印第五十（配合丹本第三十二頁前的大咒語一起使用）。
先以左右手：首先用左右手。 從中指以下三指：從中指以下的三個手指（中指、無名指、小指）。 皆向外相叉：都向外交叉。 令指皆著手背：使手指都貼著手背。 又以二頭指：再用兩根食指。 向里相叉：向內交叉。 右押左：右手的食指壓在左手的食指上。 並二大指各附二頭指上已：然後兩根拇指分別貼在兩根食指上。 起立舉印：站起身，舉起手印。 在右膊上：放在右肩上方。 斜努左腳：斜著伸出左腳。 屈右腳膝：彎曲右膝。 努溢身向右：身體略微向右傾斜。 面向左視怒眼：面向左邊，怒目而視。
是大法身印：這是大法身印。 悉能摧伏一切惡魔鬼神等難：能夠摧伏一切惡魔、鬼神等災難。 亦用治病：也可以用來治療疾病。 若以此法降伏一切鬼神天魔：如果用這個方法降伏一切鬼神、天魔。 皆自被縛：他們都會自己被束縛。 悉靖自死身為微塵：全部安靜下來，自身消亡化為微塵。 是三法印：這三個法印。 皆共同誦前大咒已：都共同誦唸之前的大咒語。 通一切用種種法事：可以普遍應用於各種法事。 悉皆有驗：都會有效果。
金剛藏密號法印咒第五十一(丹第三十三)：金剛藏密號法印咒第五十一（配合丹本第三十三頁）。
以右手叉腰：用右手叉腰。 四指向前：四根手指朝前。 母指向后：拇指向后。 屈左肘在左膊上已：彎曲左手肘，放在左肩上。 屈中指無名指在掌中：彎曲中指和無名指，放在掌心。 又豎大指頭指小指已：然後豎起拇指、食指和小指。 側頭向左邊：頭向左邊傾斜。 顧眄瞻視已：回頭觀看。 便作一聲：然後發出一聲。 狀如彈舌在於頰：聲音像是用舌頭彈擊面頰。 里作一聲：在口中也發出一聲。 已即寬步大：然後邁開大步。 行右繞壇：向右繞著壇場行走。 外誦贊咒文咒曰：同時唸誦讚頌的咒語，咒語是：
室哩(二合)智跋折啰謗尼婆羅(上音)馱(一)：Śrī Jñānavajra bhanibhara dhah (1) 摩訶毗知耶(二合)啰阇(二)：Mahāvidyā rāja (2) 波啰(二合)殿(殿爛反)多羅(三)：Parāntaka (3) 摩訶戰茶毗知耶(二合)啰阇(四)：Mahācaṇḍa vidyā rāja (4)
【English Translation】 English version Wai Xiang Cha: Cross the fingers of both hands so that the backs of the fingers are against each other. Ling Zhi Bo Zhuo Shou Bei: Make the fingers tightly adhere to the back of the hand. Shu Er Tou Zhi: Raise the two index fingers. Qu Er Da Zhi: Bend the two thumbs. Nu Wu Zhuo Tou Zhi Yi: Exert force with the thumbs, but do not touch the index fingers. Qi Li Ju Yin: Stand up and raise the mudra. Xiang You Bo Shang: Facing towards the upper right shoulder. Er Xie Nu Zuo Jiao: At the same time, extend the left foot diagonally forward. Qu You Xi Cai Yi Shen: Bend the right knee, slightly tilting the body to the right. Xiang You Zuo Da Chen Mian: Face to the right, making an extremely angry expression.
Shi Da Fa Shen Yin: This is the Great Dharmakaya Mudra. Ming Da Chen Fa: Named the Great Wrathful Dharma. Ruo Tan Jie Jie Yong Hu Qi Chu: If used for the boundary of the altar, protect this place. Yi Qie Zhu Gui Shen Tian Mo Deng Zhong: All the ghosts, gods, demons, and other beings. Jie Xi Dao Di: Will all fall to the ground. Ge Dang San Zou Er Chu Jing Wai: Each will scatter and flee, leaving this area.
Jingang Suixin Da Chen Fashen Yin Di Wu Shi (Dan Di San Shi Er Song Qian Da Zhou): The Fiftieth Vajra Spontaneous Great Wrathful Dharmakaya Mudra (to be used with the Great Dharani on page 32 of the Dan edition).
Xian Yi Zuo You Shou: First, use the left and right hands. Cong Zhong Zhi Yi Xia San Zhi: The three fingers below the middle finger (middle finger, ring finger, little finger). Jie Xiang Wai Xiang Cha: All cross outwards. Ling Zhi Jie Zhuo Shou Bei: Make the fingers all adhere to the back of the hand. You Yi Er Tou Zhi: Then use the two index fingers. Xiang Li Xiang Cha: Cross inwards. You Ya Zuo: The right index finger presses on the left index finger. Bing Er Da Zhi Ge Fu Er Tou Zhi Shang Yi: Then the two thumbs are respectively attached to the two index fingers. Qi Li Ju Yin: Stand up and raise the mudra. Zai You Bo Shang: Placed above the right shoulder. Xie Nu Zuo Jiao: Extend the left foot diagonally. Qu You Jiao Xi: Bend the right knee. Nu Yi Shen Xiang You: The body leans slightly to the right. Mian Xiang Zuo Shi Nu Yan: Face to the left, glaring angrily.
Shi Da Fa Shen Yin: This is the Great Dharmakaya Mudra. Xi Neng Cui Fu Yi Qie E Mo Gui Shen Deng Nan: It can subdue all evil demons, ghosts, and other calamities. Yi Yong Zhi Bing: It can also be used to cure diseases. Ruo Yi Ci Fa Xiang Fu Yi Qie Gui Shen Tian Mo: If this method is used to subdue all ghosts, gods, and demons. Jie Zi Bei Fu: They will all be bound by themselves. Xi Jing Zi Si Shen Wei Wei Chen: All become quiet, and their bodies perish into dust. Shi San Fa Yin: These three mudras. Jie Gong Tong Song Qian Da Zhou Yi: All jointly recite the previous Great Dharani. Tong Yi Qie Yong Zhong Zhong Fa Shi: Can be universally applied to various Dharma activities. Xi Jie You Yan: All will be effective.
Jingang Zang Mi Hao Fa Yin Zhou Di Wu Shi Yi (Dan Di San Shi San): The Fifty-first Vajragarbha Secret Name Mudra Dharani (to be used with page 33 of the Dan edition).
Yi You Shou Cha Yao: Use the right hand to rest on the waist. Si Zhi Xiang Qian: The four fingers face forward. Mu Zhi Xiang Hou: The thumb faces backward. Qu Zuo Zhou Zai Zuo Bo Shang Yi: Bend the left elbow and place it on the left shoulder. Qu Zhong Zhi Wu Ming Zhi Zai Zhang Zhong: Bend the middle finger and ring finger and place them in the palm. You Shu Da Zhi Tou Zhi Xiao Zhi Yi: Then raise the thumb, index finger, and little finger. Ce Tou Xiang Zuo Bian: Tilt the head to the left. Gu Mian Zhan Shi Yi: Look back and observe. Bian Zuo Yi Sheng: Then make a sound. Zhuang Ru Tan She Zai Yu Jia: The sound is like flicking the tongue against the cheek. Li Zuo Yi Sheng: Also make a sound in the mouth. Yi Ji Kuan Bu Da: Then take large strides. Xing You Rao Tan: Walk around the altar to the right. Wai Song Zan Zhou Wen Zhou Yue: At the same time, recite the dharani of praise, the dharani is:
室哩(二合)智跋折啰謗尼婆羅(上音)馱(一)：Śrī Jñānavajra bhanibhara dhah (1) 摩訶毗知耶(二合)啰阇(二)：Mahāvidyā rāja (2) 波啰(二合)殿(殿爛反)多羅(三)：Parāntaka (3) 摩訶戰茶毗知耶(二合)啰阇(四)：Mahācaṇḍa vidyā rāja (4)
)翳(去音)醯翳(去音)醯(五)婆伽畔(六)試伽讕(上音七)
是法印贊咒。若作一切壇法之時。種種安置已。當作此法密號一切金剛。其法每須三回作聲。三度寬步。繞壇誦贊。感得十方一切金剛。一時來到助成其法。種種作者皆當有驗。
金剛隨心大惡都身印第五十二(丹第三十四)
右手小指入左手小指無名指岐。從后而入。右無名指在掌內。直出左手中指無名指岐。又捉其二大指。並押中指側。
此印降伏八部一切所有諸鬼神等。都縛。八部諸大惡鬼。都攝一千六百諸金剛印。
都身印第五十三(丹第三十五)
右手無名指。入左手無名指背。右中指小指在下。列左腕。右手頭指。相拄左手小指頭。右手中指。共左手頭指相鉤。右手小指。共左手頭指相鉤。左大指入右小指無名指岐。右大指。押左頭指第二節背下。
此印總縛一切諸鬼。又攝六百諸小印等。
身印第五十四(丹第三十六)
右手中指。入左手無名指背。橫出列左腕。右手頭指拄左手小指。右手大指拄左手頭指。右手無名指小指。向左手掌中。及出左大指。向外掌出。
此印總攝八百小印。此印亦用縛一切鬼。
又召請隨心印第五十五(丹第三十七)
以右
【現代漢語翻譯】 現代漢語譯本：翳醯翳醯(五)，婆伽畔(Bhagavan，世尊)(六)，試伽讕(七)。
這是法印贊咒。如果要做一切壇法的時候，種種安置完畢后，應當作此法密號一切金剛。這個法每次必須三回作聲，三度寬步，繞壇誦贊。感得十方一切金剛，一時來到助成其法。種種作者都應當有靈驗。
金剛隨心大惡都身印第五十二（丹第三十四）
右手小指插入左手小指無名指之間，從後邊插入。右無名指在掌內，直出左手中指無名指之間。又捉其二大指，並押中指側。
此印降伏八部一切所有諸鬼神等，都縛。八部諸大惡鬼，都攝一千六百諸金剛印。
都身印第五十三（丹第三十五）
右手無名指，入左手無名指背。右中指小指在下，列左腕。右手頭指，相拄左手小指頭。右手中指，共左手頭指相鉤。右手小指，共左手頭指相鉤。左大指入右小指無名指岐。右大指，押左頭指第二節背下。
此印總縛一切諸鬼。又攝六百諸小印等。
身印第五十四（丹第三十六）
右手中指，入左手無名指背。橫出列左腕。右手頭指拄左手小指。右手大指拄左手頭指。右手無名指小指，向左手掌中。及出左大指，向外掌出。
此印總攝八百小印。此印亦用縛一切鬼。
又召請隨心印第五十五（丹第三十七）
以右
【English Translation】 English version: 翳醯翳醯 (Yi Xi Yi Xi) (5), 婆伽畔 (Bhagavan, The Blessed One) (6), 試伽讕 (Shi Jia Lan) (7).
This is a mantra of praise for the Dharma Seal. When performing all altar rituals, after various arrangements are made, one should use this secret mantra to invoke all Vajras (金剛, Diamond Beings). Each time, this method requires making sounds three times, taking three wide steps, and circumambulating the altar while chanting praises. This will attract all Vajras from the ten directions to come and assist in the ritual. Various actions performed will have verifiable results.
Vajra (金剛) Follow-Heart Great Evil Complete Body Seal Fifty-Second (Scroll 34)
Insert the right little finger into the space between the left little finger and ring finger, inserting from behind. The right ring finger is inside the palm, extending straight out from the space between the left middle finger and ring finger. Then grasp the two thumbs and press them against the side of the middle finger.
This seal subdues all ghosts and spirits belonging to the Eight Classes (八部, eight categories of supernatural beings), binding them completely. It also completely gathers the great evil ghosts of the Eight Classes and encompasses one thousand six hundred Vajra seals.
Complete Body Seal Fifty-Third (Scroll 35)
Place the right ring finger on the back of the left ring finger. The right middle finger and little finger are below, aligned with the left wrist. The right index finger touches the tip of the left little finger. The right middle finger hooks with the left index finger. The right little finger hooks with the left index finger. The left thumb enters the space between the right little finger and ring finger. The right thumb presses down on the back of the second joint of the left index finger.
This seal binds all ghosts in general. It also encompasses six hundred minor seals.
Body Seal Fifty-Fourth (Scroll 36)
Place the right middle finger on the back of the left ring finger, extending horizontally and aligned with the left wrist. The right index finger touches the left little finger. The right thumb touches the left index finger. The right ring finger and little finger point towards the left palm, and the left thumb extends outward from the palm.
This seal encompasses eight hundred minor seals. This seal is also used to bind all ghosts.
Also, the Summoning Follow-Heart Seal Fifty-Fifth (Scroll 37)
Using the right
手掌。押左手背。向下相叉。左手五指來去。
棒印第五十六(丹第三十八)
反叉二小指。在掌中。無名頭指相叉。右押左合腕。二大指並押二頭指上。
捉疰印第五十七(丹第三十九)
右手四指把卷。大指押上。左手亦爾。右捉矛助。左手捉痛處(大惡都身印以下六印與大隋大業八年十二月八日三藏曇摩岌多於洛陽上林苑譯印文異印同)。
金剛藏受法壇
若有沙門若婆羅門善男子等。專心愛樂我是秘密法藏神咒功德之時。可於十月十三日或復臘月十五日。清凈之處。或於露地或在室中。當凈修理其地。如上所說佛菩薩法。一種無別。莊嚴道場懸諸幡蓋。種種寶物莊嚴之具。具辦種種華香之類。于道場中作方四肘五色法壇。其壇四角四門。各著一口新凈水罐。其壇中心作蓮華座。其壇中心亦著一罐。其火爐邊亦一水罐。其五罐等各滿盛凈水。兼著五穀。于其罐口。各以柏葉梨枝塞之。仍各生絹三尺繫上。迎金剛像。安著中心水罐之後。若無畫像。作印法請金剛。安置亦得無咎。次第安置四十九燈。五十盤中盛種種食。又以薰陸香沉水香安悉香。是三種搗共和為丸。大如小棗。一千八丸。及燒胡麻粳米酥蜜乳酪等物。其壇西門南置火爐。其爐入地作之。四面各一肘深一肘。
【現代漢語翻譯】 現代漢語譯本 手掌。將左手背朝上，兩手手指交叉。用左手的五指來回活動。
棒印第五十六（丹第三十八）
反向交叉兩個小指，放在掌心中。無名指和食指交叉。右手壓在左手上，手腕併攏。兩個大拇指併攏，壓在兩個食指上。
捉疰印第五十七（丹第三十九）
右手四指握成拳，大拇指壓在上面。左手也一樣。右手拿著矛來輔助，左手握住疼痛的地方。（大惡都身印以下的六個印，與大隋大業八年十二月八日三藏曇摩笈多（Dharmagupta）在洛陽上林苑翻譯的印文不同，印相同）。
金剛藏受法壇
如果有沙門（Śrāmaṇa，出家修道者）、婆羅門（Brāhmaṇa，古印度僧侶階層）、善男子等，專心喜愛我是秘密法藏神咒的功德，可以在十月十三日或者臘月十五日，在清凈的地方，或者在露天，或者在室內，應當清凈地修整場地，如上面所說的佛菩薩法一樣，沒有區別。莊嚴道場，懸掛各種幡蓋，用各種寶物來莊嚴，準備各種花香之類。在道場中製作四肘見方的五色法壇。壇的四個角和四個門，各放置一口新的乾淨水罐。壇的中心製作蓮花座。壇的中心也放置一個水罐。火爐旁邊也放置一個水罐。這五個罐子等都盛滿乾淨的水，並放入五穀。在罐口，各用柏樹葉和梨樹枝塞住。然後各用三尺長的生絹繫上。迎接金剛像，安置在中心水罐的後面。如果沒有畫像，製作印法請金剛，安置也可以，沒有過失。依次安置四十九盞燈。用五十個盤子盛放各種食物。又用薰陸香、沉水香、安息香這三種香搗碎混合製成丸，大小如小棗，共一千八百丸。以及燒胡麻、粳米、酥蜜、乳酪等物。在壇的西門南面設定火爐。火爐要挖到地裡製作，四面各一肘深一肘。
【English Translation】 English version Palm. Place the back of the left hand upwards and cross the fingers of both hands. Move the five fingers of the left hand back and forth.
Mudra of the Club (Daṇḍa-mudrā) Fifty-sixth (Dan Thirty-eighth)
Reverse cross the two little fingers and place them in the palm. Cross the ring and index fingers. The right hand presses on the left, wrists joined. The two thumbs are joined and press on the two index fingers.
Mudra for Seizing Possession (Grahavesha-mudrā) Fifty-seventh (Dan Thirty-ninth)
The four fingers of the right hand are clenched into a fist, with the thumb pressing on top. The left hand is the same. The right hand holds a spear for assistance, and the left hand holds the painful area. (The following six mudras, starting with the Great Evil Body Mudra, are different from the mudras translated by the Tripiṭaka Master Dharmagupta at the Shanglin Garden in Luoyang on the eighth day of the twelfth month of the eighth year of the Daye era of the Great Sui Dynasty, but the seals are the same.)
Vajragarbha (Vajragarbha, Diamond Womb) Consecration Altar
If there are Śrāmaṇas (Śrāmaṇa, ascetic monks), Brāhmaṇas (Brāhmaṇa, ancient Indian priestly class), good men, etc., who wholeheartedly love the merit of my secret Dharma treasury mantra, they may, on the thirteenth day of the tenth month or the fifteenth day of the twelfth month, in a clean place, either in the open or indoors, purify and repair the ground, just as described above for the Buddhas and Bodhisattvas, without any difference. Adorn the maṇḍala (maṇḍala, sacred space) and hang various banners and canopies, using various treasures for adornment, and prepare various kinds of flowers and incense. In the maṇḍala, make a square altar of four cubits with five colors. At the four corners and four gates of the altar, place a new and clean water jar. In the center of the altar, make a lotus seat. In the center of the altar, also place a jar. Also place a water jar next to the fire pit. These five jars should all be filled with clean water and contain five grains. At the mouth of each jar, plug it with cypress leaves and pear branches. Then tie each with three feet of raw silk. Welcome the Vajra (Vajra, diamond/thunderbolt) image and place it behind the central water jar. If there is no image, make the mudrā to invite the Vajra and place it there, which is also without fault. Arrange forty-nine lamps in order. Fill fifty plates with various foods. Also, grind and mix frankincense, agarwood, and benzoin into balls, the size of small dates, totaling one thousand eight hundred balls. And burn sesame seeds, polished rice, ghee, honey, yogurt, and other items. Place the fire pit south of the west gate of the altar. The fire pit should be dug into the ground, one cubit deep and one cubit on each side.
其火爐中畫作蓮華。種種辦訖。香湯洗浴著新凈衣。入道場中。作印護身結界畢已。作印召請金剛菩薩。安置坐竟。先作華香法事供養。次作諸法印咒供養。次燒胡麻粳米酥蜜相和供養。一如上法。然後取前香丸。用大心咒。一一各別咒七遍已。投火中燒。如是燒盡一千八丸。當爾之時。金剛像上。現金剛藏王菩薩之身。問行者言。汝欲何法。是時行者即把香爐隨意報答。時金剛藏王滿其愿已。忽然不現。行者當時即得其驗。供養畢已。次第取其壇中水罐。出道場外。詣水壇上。次第灌其受法人頂。各灌頂已。著新凈衣。引入道場頂禮佛已。與作護身一如上法。發遣金剛藏王菩薩掃除處所。殘食散施一切眾生。爾時佛告金剛藏等菩薩摩訶薩眾言。汝等眷屬今獻諸咒。微妙甚深希有秘密法藏。得有如是利益之事。我亦從昔已來。曾學是法皆得成就。汝等亦須堅持梵行常無退轉。得無生法忍歸佛法僧。恒巡六道而作護念。勸發菩提莫辭勞憚。由是汝等誓願力故。我等贊成一切歡喜。時諸大眾聞佛印可。皆大歡喜作禮而去。
佛說陀羅尼集經卷第七 大正藏第 18 冊 No. 0901 陀羅尼集經
佛說陀羅尼集經卷第八(金剛部中卷)
大唐天竺三藏阿地瞿多譯
金剛阿蜜哩多軍茶利菩
【現代漢語翻譯】 現代漢語譯本：在火爐中畫上蓮花。種種準備完畢后，用香湯沐浴，穿上乾淨的新衣。進入道場中，做好手印護身，結界完畢。然後作手印召請金剛菩薩（Vajra Bodhisattva），安置就座。先做華香法事供養，其次做各種法印咒語供養。然後燒胡麻、粳米、酥蜜相混合的供品供養，一切如上述方法。然後取之前的香丸，用大心咒，每一個香丸分別唸誦七遍后，投入火中焚燒。這樣燒盡一千零八個香丸。當這個時候，金剛像上，顯現金剛藏王菩薩（Vajragarbha Bodhisattva）之身，問修行者說：『你想要什麼法？』這時修行者就拿著香爐隨意回答。這時金剛藏王滿足他的願望后，忽然隱去不現。修行者當時就能得到應驗。供養完畢后，依次取壇中的水罐，到道場外，到水壇上，依次給受法人灌頂。各自灌頂完畢后，穿上乾淨的新衣，引入道場頂禮佛，為他們做護身，一切如上述方法。遣送金剛藏王菩薩，掃除處所，將殘食散施給一切眾生。這時佛告訴金剛藏等菩薩摩訶薩眾說：『你們眷屬現在獻上的各種咒語，微妙甚深，稀有秘密的法藏，能夠有這樣的利益之事。我也是從過去以來，曾經學習這個法都得到成就。你們也必須堅持梵行，常常不退轉，得到無生法忍，歸依佛法僧。恒常巡視六道而作護念，勸發菩提心，不要推辭勞累。由於你們的誓願力，我們贊成一切歡喜。』當時諸大眾聽到佛的印可，都非常歡喜，作禮而去。
《佛說陀羅尼集經》卷第七 大正藏第18冊 No. 0901 《陀羅尼集經》
《佛說陀羅尼集經》卷第八（金剛部中卷）
大唐天竺三藏阿地瞿多譯
金剛阿蜜哩多軍茶利菩（Vajra Amrita Kundali Bodhisattva）
【English Translation】 English version: Draw lotuses in the stove. After all preparations are complete, bathe with fragrant water and put on clean new clothes. Enter the mandala, perform hand seals for protection, and complete the boundary demarcation. Then, make hand seals to summon Vajra Bodhisattvas (Vajra Bodhisattva), and arrange their seats. First, perform offerings of flowers and incense, then make offerings with various mudras and mantras. Next, burn offerings of sesame seeds, polished rice, ghee, and honey mixed together, all according to the above method. Then, take the previously made incense balls, and using the Great Heart Mantra, chant each one seven times before throwing them into the fire to burn. Burn in this way one thousand and eight incense balls. At that time, on the Vajra image, the body of Vajragarbha Bodhisattva (Vajragarbha Bodhisattva) will appear, asking the practitioner: 'What Dharma do you desire?' At this time, the practitioner should hold the incense burner and answer as they wish. Then, Vajragarbha King will fulfill their wish and suddenly disappear. The practitioner will then immediately obtain the result. After the offering is complete, take the water pitcher from the mandala in order, go outside the mandala to the water altar, and sequentially perform the abhiseka (灌頂) on the heads of those receiving the Dharma. After each abhiseka is complete, have them put on clean new clothes, lead them into the mandala to prostrate before the Buddha, and perform protection for them, all according to the above method. Send off Vajragarbha Bodhisattva, clean the place, and scatter the remaining food to all sentient beings. At that time, the Buddha told the assembly of Vajra and other Bodhisattva Mahasattvas: 'The various mantras that you and your retinue now offer are subtle, profound, rare, and secret Dharma treasures, capable of producing such beneficial results. I, too, have learned this Dharma from the past and have attained accomplishment. You must also uphold pure conduct, constantly without regression, attain the forbearance of non-origination, and take refuge in the Buddha, Dharma, and Sangha. Constantly patrol the six realms, offering protection and mindfulness, encouraging the arising of Bodhicitta, and not shirking from labor. Because of your vows, we approve and rejoice in everything.' At that time, the great assembly heard the Buddha's approval and were all very happy, made obeisance, and departed.
The Sutra of Collected Dharanis Spoken by the Buddha, Volume 7 Taisho Tripitaka Volume 18, No. 0901, Sutra of Collected Dharanis
The Sutra of Collected Dharanis Spoken by the Buddha, Volume 8 (Middle Volume of the Vajra Section)
Translated by Atikuta of Great Tang India
Vajra Amrita Kundali Bodhisattva (Vajra Amrita Kundali Bodhisattva)
薩自在神力咒印品(印有二十一咒有十五十四咒是主一咒是伴)
爾時世尊。與軍茶利烏樞沙摩等。共會宣說是。大自在威力陀羅尼法印神咒。時三千大千世界六種震動。毗那夜迦諸惡鬼神等不信敬者。生大驚怕。欲走入山不得而去。復欲入海亦不能去。無處藏避。走至佛所頭面著地請佛救護。佛言住住。汝等莫怕。金剛打爾頭作七分。汝等曾聞。摩訶畢伽那王。昔在於彼悉遮山中。已被金剛打殺摧碎。汝憶此不我此金剛有大力故。若復有人。誦持諸佛般若菩薩金剛天等咒法印等。日日供養廣為懺悔。及欲救護一切眾生厄難之時。汝等鬼神皆護助力不得惱亂。若有人等憶念此咒印等法者。汝等好看。勿使一切惡鬼神等得便惱亂。若復有人誤食酒肉五辛等味。錯食不凈鮮血食者。汝等亦忍不得惱亂。汝等若能不違我語。當令汝等得免如是怖畏之難。
爾時伽那王白佛言。世尊若有人等。誦持諸佛般若菩薩金剛天等神咒印壇。常能護行諸佛法要。廣設供養。我等眷屬受佛教敕。不令一切惡鬼神等作諸障礙。若復有人誦持佛咒。及作印法曼茶羅者。常能供養十方諸佛般若菩薩金剛天等。我等護念。若令誦咒人起種種想。或令其病。或令眼闇。或念財色。由是想念。不令眾生日日入壇。而誦佛等陀羅尼咒。及作法
【現代漢語翻譯】 現代漢語譯本 薩自在神力咒印品（印有二十一咒，有十五十四咒是主，一咒是伴）
爾時，世尊與軍茶利（Kundali，明王名）烏樞沙摩（Ucchusma，不凈金剛）等，共同宣說這大自在威力陀羅尼法印神咒。當時，三千大千世界發生六種震動。毗那夜迦（Vinayaka，像頭神）等諸惡鬼神，不信敬者，生大驚怕，想要逃入山中卻不得去，又想入海也不能去，無處藏身躲避，跑到佛所，頭面著地，請求佛救護。佛說：『住住，你們不要害怕。金剛會打你們的頭，把你們打成七分。你們曾經聽說，摩訶畢伽那王（Mahabighna-raja，大障礙王），昔日在悉遮山（Siddha Mountain）中，已經被金剛打殺摧碎。你們還記得此事嗎？我此金剛有大力，所以如果有人誦持諸佛般若菩薩金剛天等咒法印等，日日供養，廣為懺悔，以及想要救護一切眾生厄難之時，你們鬼神都要護持助力，不得惱亂。如果有人憶念此咒印等法，你們要好好看護，不要讓一切惡鬼神等有機可乘，進行惱亂。如果有人誤食酒肉五辛等味，錯食不凈鮮血等食物，你們也要忍耐，不得惱亂。你們如果能不違揹我的話，當讓你們免除如此怖畏之難。』
爾時，伽那王（Gana-raja，眾主）稟白佛說：『世尊，如果有人誦持諸佛般若菩薩金剛天等神咒印壇，常能護行諸佛法要，廣設供養，我等眷屬受佛教敕，不令一切惡鬼神等作諸障礙。如果有人誦持佛咒，以及作印法曼茶羅（Mandala，壇城）者，常能供養十方諸佛般若菩薩金剛天等，我等護念。若令誦咒人起種種想，或令其病，或令眼闇，或念財色，由是想念，不令眾生日日入壇，而誦佛等陀羅尼咒，及作法。』
【English Translation】 English version The Chapter on the Mantra and Mudra of the Power of Sara-自在 (Sara-Isvara) (Imprinted with twenty-one mantras, with fifteen or fourteen mantras as the main ones, and one mantra as an accompaniment)
At that time, the World-Honored One, together with Kundali (a Wisdom King), Ucchusma (the Unclean Vajra), and others, jointly proclaimed this Great Power Dharani Mudra Divine Mantra of Sara-Isvara. At that time, the three thousand great thousand worlds shook in six ways. The Vinayakas (Ganesha) and other evil ghosts and spirits who did not believe and respect, felt great fear, wanting to flee into the mountains but could not go, and wanting to enter the sea but also could not go, having nowhere to hide. They ran to the Buddha, prostrated themselves on the ground, and begged the Buddha for protection. The Buddha said, 'Stop, stop, you must not be afraid. The Vajra will strike your heads and break you into seven pieces. You have heard that Maha-bighna-raja (the Great Obstacle King), in the past, on Siddha Mountain, was already struck and crushed by the Vajra. Do you remember this? Because my Vajra has great power, if someone recites and upholds the mantras, mudras, etc., of the Buddhas, Prajnas, Bodhisattvas, Vajras, Devas, etc., makes daily offerings, widely repents, and wants to save all beings from calamities, you ghosts and spirits must protect and assist, and must not disturb them. If someone remembers these mantras, mudras, and other dharmas, you must watch carefully, and do not allow any evil ghosts and spirits to take advantage and disturb them. If someone mistakenly eats wine, meat, the five pungent spices, or mistakenly eats unclean fresh blood, you must also be patient and must not disturb them. If you can not violate my words, I will let you escape from such fearful difficulties.'
At that time, Gana-raja (Lord of Hosts) said to the Buddha, 'World-Honored One, if someone recites and upholds the divine mantra mudra altar of the Buddhas, Prajnas, Bodhisattvas, Vajras, Devas, etc., and constantly protects and practices the essential dharmas of the Buddhas, and makes extensive offerings, my retinue will receive the Buddha's command and will not allow any evil ghosts and spirits to create any obstacles. If someone recites the Buddha's mantra and makes the mudra mandala, and constantly makes offerings to the Buddhas, Prajnas, Bodhisattvas, Vajras, Devas, etc., in the ten directions, we will protect and remember them. If we cause the mantra reciter to have various thoughts, or cause them to be sick, or cause their eyes to be darkened, or cause them to think of wealth and sex, because of these thoughts, we will not allow beings to enter the altar daily, and recite the Buddha's dharani mantras, and perform the rituals.'
印。設使誦持。徒然無驗。皆由諸想不能成就。若復有人。或以燒香散花設食作諸供具。為欲供養。遂被鬼神偷盜將去。使誦咒人作法不成。如是等事我悉擁護。所有惡魔鬼神等輩隨逐人者。我悉遮護不令隨逐。或復有人誦持我佛正法咒印。有時誤犯錯食雜味。及其食中有諸不凈辛葷。血器臭穢氣者。或復設與女人交雜。我悉不為障難所惱。皆由我護行法人故。
爾時金剛藏言。若復有人受持諸佛法印咒者。恐諸不凈之所染著。懼犯前事。當勤洗浴。時宣禁戒。每日平旦誦咒七遍。食時亦爾。即破一切所有障礙。所作之法一切無畏悉皆成辦。
爾時金剛軍茶利菩薩等。于佛會中。說此秘密方便法已。一切諸佛菩薩摩訶薩等。皆悉印可同時贊成。我等心願。如汝所言。汝等皆當信受作禮敬奉修行。
金剛藏軍茶利菩薩自在神力法印咒品。
軍茶利香爐法印第一(用小心咒)
仰左右手掌。兩手中指無名指小指。直向上豎。背各相著二頭指斜直頭相柱二大指舒頰頭指第二節。咒曰。
唵(一)阿(上音)蜜哩(二合)帝(二)嗚𤙖(三)㧊(四)
是法印咒。若作一切金剛法事。先以此印印香爐已。誦小心咒滿三七遍。然後燒香一切歡喜。
軍茶利香水法印第二(用小
【現代漢語翻譯】 現代漢語譯本：如果有人誦持（咒語），卻徒勞無驗，都是因為各種意念不能成就。如果又有人，或者用燒香、散花、設定食物等各種供具，想要供養，卻被鬼神偷盜拿走，使得誦咒之人作法不成。像這樣的事情，我都全部擁護。所有惡魔鬼神等輩跟隨人的，我都全部遮護不讓他們跟隨。或者又有人誦持我佛正法咒印，有時誤犯，錯食雜味，以及食物中有各種不凈的辛辣葷腥，血污器皿臭穢之氣，或者又與女人交合，我都不會讓其被障難所惱，都是因為我護持行法之人的緣故。
這時，金剛藏（Vajragarbha）說：『如果又有人受持諸佛法印咒，恐怕被各種不凈之物所染著，懼怕觸犯之前所說之事，應當勤加洗浴，時時宣講禁戒，每日清晨誦咒七遍，吃飯時也一樣，就能破除一切所有障礙，所作之法一切無畏，全部都能成就。』
這時，金剛軍茶利菩薩（Vajrakundali Bodhisattva）等，在佛的法會上，說完這秘密方便法之後，一切諸佛菩薩摩訶薩（Bodhisattva-Mahāsattvas）等，都全部印可，同時贊成：『我等心願，如汝所言。汝等都應當信受，作禮敬奉修行。』
《金剛藏軍茶利菩薩自在神力法印咒品》
軍茶利香爐法印第一（用小心咒）
仰起左右手掌，兩手中指、無名指、小指，直向上豎起，手背互相靠著，兩個頭指向斜上方伸直，指尖相抵，兩個大拇指舒張貼靠在頭指的第二節上。咒語是：
唵(om)(一) 阿(ā)(上音)蜜哩(二合)(mìlī)(二) 嗚𤙖(hōng)(三) 㧊(pēng)(四)
這個法印咒，如果要做一切金剛法事，先用這個印印香爐之後，誦小心咒滿三七遍，然後燒香，一切都會歡喜。
軍茶利香水法印第二（用小
【English Translation】 English version: If someone recites and upholds (mantras) but it is in vain and without effect, it is all because the various thoughts are not accomplished. If someone, using incense, scattering flowers, setting out food, and making various offerings, intends to make offerings, but they are stolen and taken away by ghosts and spirits, causing the mantra reciter to fail in their practice. I will protect all such matters. All demons, ghosts, and spirits who follow people, I will shield and protect them from following. Or if someone recites and upholds the correct Dharma mantras of my Buddha, sometimes mistakenly eats mixed flavors, and the food contains various impure spicy and pungent things, bloody utensils, and foul odors, or even engages in sexual intercourse with women, I will not allow them to be troubled by obstacles, all because I protect the practitioners of the Dharma.
At that time, Vajragarbha (金剛藏, Diamond Womb) said, 'If someone receives and upholds the Dharma seals and mantras of all Buddhas, fearing that they may be defiled by various impure things and afraid of violating what was said before, they should diligently bathe, constantly proclaim the precepts, and recite the mantra seven times every morning, and also at mealtime. This will break through all obstacles, and all the Dharma they practice will be fearless and completely accomplished.'
At that time, Vajrakundali Bodhisattva (金剛軍茶利菩薩, Diamond Kundali Bodhisattva) and others, in the Buddha's assembly, after speaking this secret expedient Dharma, all the Buddhas, Bodhisattvas-Mahāsattvas (菩薩摩訶薩, Great Bodhisattvas), all approved and simultaneously praised, 'Our wishes are as you have said. You should all believe, receive, pay homage, and practice accordingly.'
'The Chapter on the Dharma Seals and Mantras of the自在神力 (Unobstructed Spiritual Power) of Vajragarbha and Kundali Bodhisattva.'
The First Dharma Seal of the Kundali Incense Burner (using the small heart mantra)
Raise the palms of both hands, with the middle, ring, and little fingers of both hands pointing straight upwards, with the backs of the hands touching each other. Extend the two index fingers diagonally upwards, with the tips touching each other. Extend the two thumbs and press them against the second joint of the index fingers. The mantra is:
Om (唵)(1) Ā (阿)(high tone) Mìlī (蜜哩)(2) Hōng (嗚𤙖)(3) Pēng (㧊)(4)
This Dharma seal and mantra, if you want to perform all Vajra Dharma practices, first use this seal to seal the incense burner, then recite the small heart mantra thirty-seven times, and then burn incense, and all will be pleased.
The Second Dharma Seal of the Kundali Incense Water (using the small
心咒)
右手五指相博。並直豎向前。以左手向外。握右手腕下。是一法印。若於供養法會壇中。以寶盆宬水。而著雜華及香末等。作此印已。印之咒水安置佛前。一切歡喜。
軍茶利護身法印第三(用大心咒)
相叉二小指于掌中。以二無名指。雙屈入掌中。捺於二小指叉上。合腕。豎二中指頭相拄。兩頭指小屈曲。當中指背上節后。勿著之咒曰。
唵(一)戶嚧戶嚧(二)底瑟吒(二合)底瑟吒(二合)(三)盤陀盤陀(四)訶(去音)那訶(去音)那(五)阿(上)蜜哩(二合)帝(六)烏𤙖㧊(七)
誦咒七遍。是法印咒。若但有人。常欲受持金剛法者。每日平旦灑手面已。即以右手掬于凈水。咒七遍竟。向東散卻。三遍㧊之。后㧊己身。即入房內作護身法。護身法者。當燒香已。結印不解。口誦心咒。將印頂戴。次印左肩。次印右肩。次印心前。次印頸下。次印眉間。次印發際。次印頂上。次印頂后。如是八處各三遍印。是名護身法。凡人慾作金剛法事。先印香爐。燒香已竟。手把香爐。啟告十方一切諸佛。般若菩薩金剛冥聖諸天業道。一如上法。啟告已訖。即作此法然後行用。一切無畏。至於作法誦咒無難。
軍茶利辟除毗那夜迦法印咒第四
左手大指屈橫
【現代漢語翻譯】 現代漢語譯本 軍茶利心咒
右手五指交錯，並直立向前。用左手從外側握住右手腕下方。這是一個法印。如果在供養法會壇場中，用寶盆盛滿水，放入各種鮮花和香末等，結此印后，用此印加持咒水，安置在佛前，一切都會歡喜。
軍茶利護身法印第三（使用大心咒）
兩手小指交叉于掌中，兩個無名指彎曲入掌中，按在兩個小指的交叉處，合攏手腕，豎起兩個中指，指尖相觸，兩個食指稍微彎曲，放在中指背部上節之後，不要接觸。咒語如下：
唵(om) (一) 戶嚧戶嚧(hū lū hū lū) (二) 底瑟吒(底瑟吒)(tiṣṭha tiṣṭha) (三) 盤陀盤陀(bandha bandha) (四) 訶(去音)(ha) 那訶(去音)(hana hana) (五) 阿(上)(a) 蜜哩(二合)(mṛ) 帝(dì) (六) 烏𤙖㧊(wūṁ phaṭ) (七)
誦咒七遍。這是法印咒。如果有人經常想要受持金剛法，每天早晨洗手洗臉后，就用右手掬起凈水，唸咒七遍后，向東方灑出去三次，然後灑在自己身上。之後進入房間做護身法。護身法是，應當燒香后，結印不解開，口誦心咒，將印頂戴在頭上，然後印左肩，再印右肩，再印心前，再印頸下，再印眉間，再印發際，再印頭頂，再印頭后。像這樣在八個地方各印三遍，這叫做護身法。凡人想要做金剛法事，先印香爐，燒香完畢后，手拿香爐，啟告十方一切諸佛、般若菩薩、金剛冥聖諸天業道，一如上面的方法。啟告完畢后，就做這個法，然後進行其他法事，一切都沒有畏懼。至於作法誦咒，也沒有困難。
軍茶利辟除毗那夜迦(Vinayaka，障礙神)法印咒第四
左手大拇指彎曲橫放
【English Translation】 English version Kundali Heart Mantra
Interlock the five fingers of the right hand and hold them straight forward. Use the left hand to grasp the underside of the right wrist from the outside. This is a mudra (hand gesture). If, in the altar of a Dharma assembly for offerings, a jeweled basin is filled with water, and various flowers and powdered incense are placed within, after forming this mudra, use it to bless the mantra-infused water and place it before the Buddha. All will rejoice.
Kundali Protective Mudra Three (Using the Great Heart Mantra)
Cross the two little fingers inside the palm. Bend the two ring fingers inward into the palm, pressing them onto the crossed little fingers. Join the wrists. Raise the two middle fingers, touching their tips together. Slightly bend the two index fingers, placing them on the back of the middle fingers, just behind the first joint, without touching it. The mantra is as follows:
Oṁ (一) Hū lū hū lū (二) Tiṣṭha tiṣṭha (三) Bandha bandha (四) Ha (去音) Hana hana (五) A (上) Mṛ te (六) Ūṁ phaṭ (七)
Recite the mantra seven times. This is the mudra and mantra. If someone constantly desires to uphold the Vajra (diamond/indestructible) Dharma, after washing their hands and face each morning, they should scoop pure water with their right hand, recite the mantra seven times, and then sprinkle it towards the east three times, then sprinkle it on themselves. After that, enter the room and perform the protective ritual. The protective ritual is as follows: after burning incense, form the mudra and do not release it, recite the heart mantra, and place the mudra on the crown of the head. Then, imprint the left shoulder, then the right shoulder, then in front of the heart, then below the neck, then between the eyebrows, then at the hairline, then on the top of the head, then behind the head. Imprint each of these eight places three times. This is called the protective ritual. Whenever someone wants to perform Vajra Dharma practices, first imprint the incense burner. After burning incense, hold the incense burner in hand and announce to all Buddhas in the ten directions, Prajna (wisdom) Bodhisattvas, Vajra Guardian deities, and all beings in the realms of karma, according to the method above. After announcing, perform this ritual, and then proceed with other practices. There will be no fear. As for performing rituals and reciting mantras, there will be no difficulties.
Kundali Averting Vinayaka (obstacle-creating deity) Mudra and Mantra Four
Bend the thumb of the left hand horizontally.
在掌中。以左中指及無名指。握其大指。又以頭指及小指。努屈向外。使頭指頭到中指中節側。令小指頭到無名指中節側。即舒其臂。向右轉之誦咒七遍。正作法時。以右手大指。捻小指甲上。反叉腰右側。三指頭申向前咒曰。
唵(一)虎𤙖(二)訶(上音)那(上音)社那麼他(三)毗馱崩(二合)娑(上音)夜(四)烏蹉(二合)馱(去音)耶(五)嗚𤙖㧊㧊(六)
是法印咒。悉能辟除一切藥叉毗那夜迦。若佛若般若若菩薩若金剛。隨其欲作法會之所。皆須先作此印誦咒。一切諸惡悉即散去。成辦諸事一無怖畏。猶如國王動止儀式。先當辟除然後動止。此亦如是。此印及咒。若房內用印。向頭上右轉三匝。誦咒七遍。若作壇時。作步臂行。繞壇三匝。從外行之。先起右腳次舉左腳。咒三七遍多誦亦好。
軍茶利金剛一字降魔王印咒第五
二小指掌中相鉤。右壓左。二無名指于中指背後相交。二中指直豎頭側相拄。二頭指鉤二無名指頭。二大指捻二中指。頭齊。以二中指大指頭。拄頂上。面作瞋色咒曰。
唵(一)䐗嚧嚧嚧嚧(二)𤙖𤙖(三)㧊(四)
若造一切曼荼羅處。先結此印誦咒。繞壇行道七匝。一切魔王普皆歸伏。
軍茶利結地界法印咒第六
先
【現代漢語翻譯】 現代漢語譯本： 在掌中。用左手中指和無名指握住大拇指。再用食指和小指，向外彎曲。使食指指尖到達中指中間關節的側面，使小指指尖到達無名指中間關節的側面。然後伸直手臂，向右轉動，誦咒七遍。正式做法時，用右手大拇指按住小指的指甲上，反手叉在腰的右側。三個手指頭伸向前，唸誦咒語：
唵(ōng)（一）虎(hǔ)𤙖(hōng)（二）訶(hē)（上聲）那(nà)（上聲）社(shè)那麼(me)他(tuō)（三）毗(pí)馱(tuó)崩(bēng)（二合）娑(suō)（上聲）夜(yè)（四）烏(wū)蹉(cuō)（二合）馱(tuó)（去聲）耶(yē)（五）嗚(wū)𤙖(hōng)㧊(pēng)㧊(pēng)（六）
這個法印和咒語，能夠辟除一切藥叉（yà chā，夜叉，一種鬼神）和毗那夜迦（pínàyèjiā，障礙神）。無論是佛、般若（bōrě，智慧）、菩薩（púsà，覺悟的有情）還是金剛（jīngāng，堅固不壞之物），無論想要做什麼法會，都必須先做這個手印並誦咒。一切諸惡都會立即散去，成就諸事，沒有絲毫怖畏。就像國王行動的儀式，先要辟除，然後才能行動。此法印和咒語也是如此。這個手印和咒語，如果在房間內使用，就向頭上右轉三圈，誦咒七遍。如果要做壇時，就邁開步子繞壇行走三圈，從外向內走。先抬起右腳，再抬起左腳，唸誦咒語三七遍，多唸誦也很好。
軍茶利金剛（jūntuólì jīngāng，一種明王）一字降魔王印咒第五
兩個小指在掌中相鉤，右小指壓在左小指上。兩個無名指在中指背後相交。兩個中指直立，指頭側面相靠。兩個食指鉤住兩個無名指的指頭。兩個大拇指捏住兩個中指，指頭對齊。用兩個中指和大拇指的指頭，抵住頭頂。面部做出憤怒的表情，唸誦咒語：
唵(ōng)（一）䐗(chù)嚧(lú)嚧(lú)嚧(lú)嚧(lú)（二）𤙖(hōng)𤙖(hōng)（三）㧊(pēng)（四）
如果建造一切曼荼羅（mántúluó，壇場）的地方，先結這個手印並誦咒，繞壇行走七圈，一切魔王都會歸順降伏。
軍茶利（jūntuólì）結地界法印咒第六
先
【English Translation】 English version: In the palm of the hand. Hold the thumb with the left middle and ring fingers. Then, with the index and little fingers, bend them outwards. Make the tip of the index finger reach the side of the middle joint of the middle finger, and make the tip of the little finger reach the side of the middle joint of the ring finger. Then, stretch out the arm and turn it to the right, chanting the mantra seven times. When formally performing the practice, press the nail of the little finger with the thumb of the right hand, cross the hand behind the right side of the waist. Extend the three fingertips forward and recite the mantra:
Om (one) Hu(two) Hong (two) He (upper tone) Na (upper tone) She Na Me Ta (three) Pi Tuo Beng (two combined) Suo (upper tone) Ye (four) Wu Cuo Tuo Ye (five) Wu Hong Peng Peng (six)
This mudra (hand gesture) and mantra are capable of dispelling all Yakshas (spirits) and Vinayakas (obstacle-creating deities). Whether it is Buddha, Prajna (wisdom), Bodhisattva (enlightened being), or Vajra (indestructible substance), whatever Dharma assembly one wishes to perform, one must first make this mudra and recite the mantra. All evils will immediately dissipate, and all matters will be accomplished without any fear. Just like the rituals of a king's movements, one must first dispel obstacles before moving. This is also the case here. This mudra and mantra, if used in a room, turn it three times to the right above the head, reciting the mantra seven times. If making an altar, walk around the altar three times, starting from the outside. First lift the right foot, then lift the left foot, chanting the mantra three times seven times, or more if desired.
Kundali Vajra (a wrathful deity) One-Syllable Subduing Demon King Mudra and Mantra Fifth
The two little fingers are hooked together in the palm of the hand, with the right little finger pressing on the left little finger. The two ring fingers cross each other behind the middle fingers. The two middle fingers are upright, with the sides of their tips touching each other. The two index fingers hook the tips of the two ring fingers. The two thumbs press on the two middle fingers, with the tips aligned. Use the tips of the two middle fingers and thumbs to touch the top of the head. Make an angry expression on the face and recite the mantra:
Om (one) Chu Lu Lu Lu Lu (two) Hong Hong (three) Peng (four)
If constructing any Mandala (sacred diagram) place, first form this mudra and recite the mantra, walking around the altar seven times, all demon kings will submit and be subdued.
Kundali (a wrathful deity) Binding the Boundary Mudra and Mantra Sixth
First
以右中指。於左頭指中指岐間。向背出頭。次以無名指。於左小指岐間亦爾。左中指內向。右頭指中指岐間向內出頭。次以左無名指。于右小指間亦爾。兩小指頭指豎合頭。二大指亦合頭。頭向下。若作法時大指合頭著地。翼兩臂肘咒曰。
唵(一)吉唎吉唎(二)跋折啰覆知(二合)(三)盤陀盤陀(四)嗚𤙖(五)訶(上音六)
是法印咒。能除地中徹金剛際。一切諸惡鬼神等輩。若處法會壇場之所。當作此印。誦咒七遍以印拄地。能令地上及於地下乃至徹金剛際。所有一切諸惡鬼等。皆悉散去無能作害。
軍茶利結四方界法印咒第七
準前地印。唯改開二大指相去二寸。指頭向身直豎。努指向右轉之咒曰。
唵(一)薩啰薩啰(二)跋折啰(三)波啰(二合)迦(去音)啰(上)(四)嗚𤙖(五)㧊(六)
是法印咒。能除四方一切惡魔諸鬼神等。若處法會壇場之所。當作此印誦咒七遍。即以此印向於四方。隨日右轉。所有一切藥叉鬼等皆悉退散。
軍茶利結虛空界法印咒第八(亦名上方結界)
準前地印。唯改二大指。各附著頭指側上。即以此印向于頭上。右旋三匝咒曰。
唵(一)毗悉普(二合)吒啰(上音)叉(上音二)跋折啰(三)半阇啰(
【現代漢語翻譯】 現代漢語譯本： 以右手中指，置於左手食指和中指之間，指背朝外。然後以右手無名指，置於左手小指之間，同樣指背朝外。左手中指向內彎曲，置於右手食指和中指之間，指尖向內。然後以左手無名指，置於右手小指之間，同樣指尖向內。兩手小指指尖合併豎立，兩大拇指指尖也合併，指尖向下。如果做法事時，大拇指指尖合併觸地，張開兩臂肘部，唸誦真言： 唵(om)(表示皈依) 吉唎吉唎(kili kili)(表示摧伏) 跋折啰覆知(vajra-bhūmi)(金剛地) 盤陀盤陀(bandha bandha)(束縛) 嗚𤙖(hūṃ phaṭ)(種子字) 訶(hā)(表示驚歎) 此法印和真言，能消除地中直至金剛際的一切惡鬼神等。若在法會壇場之處，作此手印，誦咒七遍，以印拄地，能令地上及地下，乃至直至金剛際，所有一切諸惡鬼等，皆悉散去，無能作害。 軍茶利（Kuṇḍali）結四方界法印咒第七 依照之前的地印，唯獨改變打開兩大拇指，相距二寸，指尖向身體方向直立，努指（指向）向右旋轉，唸誦真言： 唵(om)(表示皈依) 薩啰薩啰(sara sara)(表示流動) 跋折啰(vajra)(金剛) 波啰迦啰(parā-krama)(威力) 嗚𤙖(hūṃ phaṭ)(種子字) 㧊(phat)(表示破裂) 此法印和真言，能消除四方一切惡魔諸鬼神等。若在法會壇場之處，作此手印，誦咒七遍，即以此印向於四方，隨太陽右轉。所有一切藥叉（yakṣa）鬼等皆悉退散。 軍茶利（Kuṇḍali）結虛空界法印咒第八（亦名上方結界） 依照之前的地印，唯獨改變兩大拇指，各自附著在食指側面之上，即以此印向于頭上，右旋三匝，唸誦真言： 唵(om)(表示皈依) 毗悉普吒啰(visphota)(爆發) 叉(kṣa)(表示摧毀) 跋折啰(vajra)(金剛) 半阇啰(pañjara)(牢籠)
【English Translation】 English version: With the middle finger of the right hand, place it between the index and middle fingers of the left hand, with the back of the finger facing outwards. Then, with the ring finger of the right hand, place it between the little finger of the left hand, also with the back of the finger facing outwards. Bend the middle finger of the left hand inwards, placing it between the index and middle fingers of the right hand, with the fingertip facing inwards. Then, with the ring finger of the left hand, place it between the little finger of the right hand, also with the fingertip facing inwards. Join and erect the tips of both little fingers, and also join the tips of both thumbs, pointing downwards. If performing a ritual, join the tips of the thumbs and touch the ground, spread the elbows of both arms, and recite the mantra: Oṃ (om)(Represents refuge) Kili Kili (kili kili)(Represents crushing) Vajra-bhūmi (vajra-bhūmi)(Diamond ground) Bandha Bandha (bandha bandha)(Binding) Hūṃ Phaṭ (hūṃ phaṭ)(Seed syllable) Hā (hā)(Represents exclamation) This mudra and mantra can eliminate all evil ghosts and spirits, etc., from the ground up to the Vajra realm. If in a Dharma assembly or altar, make this mudra, recite the mantra seven times, and use the mudra to touch the ground. This can cause all evil ghosts, etc., on the ground and underground, even up to the Vajra realm, to scatter and be unable to cause harm. Kuṇḍali (Kuṇḍali) Binding the Four Directions Boundary Mudra Mantra Seventh Following the previous Earth Mudra, only change by opening the two thumbs, separating them by two inches, with the fingertips pointing straight towards the body, and rotate the pointing finger (direction) to the right, reciting the mantra: Oṃ (om)(Represents refuge) Sara Sara (sara sara)(Represents flowing) Vajra (vajra)(Diamond) Parā-krama (parā-krama)(Power) Hūṃ Phaṭ (hūṃ phaṭ)(Seed syllable) Phat (phat)(Represents splitting) This mudra and mantra can eliminate all evil demons and spirits, etc., in the four directions. If in a Dharma assembly or altar, make this mudra, recite the mantra seven times, and then use this mudra to face the four directions, rotating to the right with the sun. All yakṣas (yakṣa) and ghosts will retreat and scatter. Kuṇḍali (Kuṇḍali) Binding the Space Boundary Mudra Mantra Eighth (Also called Binding the Upper Boundary) Following the previous Earth Mudra, only change the two thumbs, each attached to the side of the index finger, and then use this mudra to face the head, rotating three times to the right, reciting the mantra: Oṃ (om)(Represents refuge) Visphota (visphota)(Explosion) Kṣa (kṣa)(Represents destruction) Vajra (vajra)(Diamond) Pañjara (pañjara)(Cage)
四)嗚𤙖(五)㧊(六)
是法印咒。能除虛空上至有頂。一切諸魔惡鬼神等。不敢惡念。即以此印舉向頭上。右旋三匝誦咒七遍。天上虛空一切飛行藥叉鬼等。皆悉退散。若大道場法壇之會。皆須如是三遍七遍印咒結護。第一先當擇得勝地。未立規郭。即為一遍結界辟除。第二治地平正堅實。香泥塗地。且將少分名香好花供養之時。又作一遍結界辟除。第三豎立拄額。規郭。懸諸幡蓋鈴珮等已。又將少分名香好華。而為供養行道之時。又作一遍結界辟除。第四佈置色粉花座。開諸位地。又作一遍結界辟除。第五將燈入壇安已。又作一遍結界辟除。第六將於水罐華香飲食酥蜜胡麻粳米等供。所有一切供養之物。盡入道場總安置訖。亦作一遍結界辟除。第七欲請諸佛般若菩薩金剛天等。未請以前復作一遍結界辟除。結界中間。一一皆結大身法印。把跋折啰護界。降伏大魔眾已。次第而作一一身法。次以右手把于香爐。右繞三匝。作結護界心標供養。一切動止威儀皆須具諸法相。於後所為供養。一切諸佛般若一切菩薩一切金剛一切冥聖一切諸天一切業道皆大歡喜。然後一一各作本印。誦其本咒迎請供養。是結界法。猶如國主人王動止法用威儀。一種無異。
軍茶利身法印第九(用小心咒)
相叉二小指
【現代漢語翻譯】 現代漢語譯本 四) 嗚𤙖 (wū hōng) 五) 㧊 (pā) 六)
這是法印咒語。能夠去除虛空之上直至有頂天（最高的天界）的一切諸魔、惡鬼、神等，使它們不敢產生惡念。就用這個手印舉向頭上，向右旋轉三圈，誦咒七遍。天上虛空一切飛行藥叉（yè chā，一種鬼神）、鬼等，都會退散。如果是在大道場、法壇的集會，都必須像這樣三遍七遍地用手印和咒語結界守護。第一，首先應當選擇好的地方，在還沒有建立規制和外郭（外墻）時，就進行一遍結界辟除。第二，治理土地使之平整堅實，用香泥塗地，並且用少量的名香好花供養的時候，再做一遍結界辟除。第三，豎立柱子和門額，建立規制和外郭，懸掛各種幡蓋、鈴鐺等之後，又用少量的名香好花，來進行供養和行道的時候，再做一遍結界辟除。第四，佈置彩色粉末和花座，開闢各個位置，再做一遍結界辟除。第五，將燈放入壇中安放完畢，再做一遍結界辟除。第六，將盛水的罐子、華香、飲食、酥蜜、胡麻、粳米等供品，所有一切供養之物，全部放入道場總共安置完畢，也做一遍結界辟除。第七，想要迎請諸佛、般若（bō rě，智慧）、菩薩（pú sà，覺悟的有情）、金剛（jīng gāng，比喻堅固的智慧）、天等，在沒有迎請之前，再做一遍結界辟除。結界中間，每一次都結大身法印，手持跋折啰（bá zhé luó，金剛杵）護界，降伏大魔眾之後，依次而做每一個身法。然後用右手拿著香爐，向右繞三圈，作為結護界的心意表示供養。一切行動舉止威儀都必須具備各種法相。之後所做的供養，一切諸佛、般若、一切菩薩、一切金剛、一切冥聖、一切諸天、一切業道都會非常歡喜。然後一一各自結其本印，誦其本咒，迎接供養。這就是結界的方法，猶如國主、人王的行動舉止法用威儀，沒有一點差異。
軍茶利（jūn chá lì）身法印第九（用小心咒）
相叉二小指
【English Translation】 English version Four) Wū Hōng Five) Pā Six)
This is the Dharma Seal Mantra. It can remove all demons, evil spirits, and gods from above the void up to the Akaniṣṭha Heaven (the highest heaven), preventing them from having evil thoughts. Immediately raise this mudra (hand gesture) to the head, rotate it three times to the right, and recite the mantra seven times. All flying Yakshas (a type of spirit) and ghosts in the sky will retreat and scatter. If it is a grand Dharma assembly or a Dharma platform gathering, it is necessary to use mudras and mantras to establish a protective boundary three times and seven times in this way. First, one should choose an auspicious place. Before establishing the regulations and outer walls, perform one round of boundary establishment and purification. Second, prepare the ground to be flat and solid, apply fragrant mud, and when offering a small amount of famous incense and beautiful flowers, perform another round of boundary establishment and purification. Third, after erecting pillars and lintels, establishing regulations and outer walls, and hanging various banners, canopies, bells, and pendants, use a small amount of famous incense and beautiful flowers again, and when making offerings and practicing the Dharma, perform another round of boundary establishment and purification. Fourth, arrange colored powders and flower seats, and open up various positions, then perform another round of boundary establishment and purification. Fifth, after placing the lamps in the altar, perform another round of boundary establishment and purification. Sixth, place water jars, fragrant flowers, food, ghee, honey, sesame seeds, polished rice, and all other offerings, and after all the offerings have been placed in the Dharma assembly, perform another round of boundary establishment and purification. Seventh, before inviting all Buddhas, Prajñā (wisdom), Bodhisattvas (enlightened beings), Vajras (diamond-like beings), Devas (gods), etc., perform another round of boundary establishment and purification. In the middle of establishing the boundary, each time form the Great Body Mudra, hold the Vajra (thunderbolt) to protect the boundary, and after subduing the great demon hosts, perform each body practice in order. Then, hold the incense burner in the right hand and circle it three times to the right, as a mental offering to protect the boundary. All actions and demeanor must possess all the Dharma characteristics. The offerings made thereafter will greatly please all Buddhas, Prajñā, all Bodhisattvas, all Vajras, all Ming Sheng (enlightened sages), all Devas, and all karmic paths. Then, each one forms their respective original mudra, recites their original mantra, and welcomes and makes offerings. This is the method of establishing a boundary, just like the actions and demeanor of a king or ruler, without any difference.
The Ninth Kuṇḍalinī (a wrathful deity) Body Mudra (using the small heart mantra)
Cross the two little fingers
于掌中。以二無名指。雙屈入掌中。捺於二小指叉上。合腕。豎二中指頭相拄。二頭指屈捻中指上節上。二大指並頭。捻中指中節上。頭指來去。
是一法印。若人慾作軍茶利法而為供養。及欲治病。皆作此印請喚來去。
軍茶利香花供養法印第十(用大心咒)
以二無名指二小指。相交叉右壓左在掌中。仍屈向腕。即舒中指。斜頭相拄。以二頭指。各捻中指第三節上。以二大指各附二食指側。合腕。
是一法印。若在在處處道場法壇。當作此印。將以一華及。一丸香而置印中。作是印已誦咒供養。若無香華。直作是印而供養者。一切金剛皆悉歡喜。
軍茶利飲食供養法印第十一(用大心咒)
準前香花印。唯改二小指二無名指。挺在掌中開掌。
是一法印。若於壇上擬獻飲食。皆以此印印一一盤。一一咒已。然後入壇安置供養。若無飲食。直作此印而為供養。亦得一切金剛歡喜。
軍茶利燈法印咒第十二
以右手后二指。屈在掌中。直豎中指。其頭指亦屈向掌中。大指屈中節。壓頭指上節上。大指頭側。捻中指中節上咒曰。
唵(一)毗嚧吉你(二)莎訶(三)
是法印咒。若於壇中及道場內。為供養者。一一燈上皆作此印。印之誦咒然後安
【現代漢語翻譯】 現代漢語譯本 于掌中。將兩無名指彎曲，收入掌中，按在兩小指的交叉處。合攏手腕，豎起兩中指，指尖相抵。兩食指彎曲，捻在中指的第一節上。兩拇指併攏，指尖捻在中指的中間一節上。食指可以來回移動。
這是一個法印。如果有人想要修持軍茶利（Kundali，意為甘露瓶）法，進行供養，或者想要治療疾病，都可以結此印，請軍茶利尊來去。
軍茶利香花供養法印第十（使用大心咒）
將兩無名指和兩小指交叉，右手壓在左手上，放在掌中。仍然彎曲向手腕。然後伸直中指，指尖傾斜相抵。用兩食指各自捻在中指的第三節上。用兩拇指各自附在兩食指的側面。合攏手腕。
這是一個法印。如果在任何地方的道場或法壇，都應當結此印。用一朵花和一個香丸放在印中。結此印后誦咒供養。如果沒有香花，直接結此印進行供養，一切金剛（Vajra，意為金剛杵）都會非常歡喜。
軍茶利飲食供養法印第十一（使用大心咒）
依照前面的香花印。只是改變兩小指和兩無名指，使其在掌中挺直並張開手掌。
這是一個法印。如果在壇上準備獻上飲食，都用此印印在每一個盤子上，每一個都念誦咒語后，然後放入壇中安置供養。如果沒有飲食，直接結此印進行供養，也能使一切金剛歡喜。
軍茶利燈法印咒第十二
用右手後面的兩指彎曲在掌中，直豎中指，食指也彎曲向掌中。拇指彎曲中節，壓在食指的第一節上。拇指指尖側面，捻在中指的中間一節上。唸誦咒語：
唵（Om）(一) 毗嚧吉你（Vilokini）(二) 莎訶（Svaha）(三)
這是法印咒。如果在壇中及道場內，爲了供養，在每一盞燈上都結此印，印上后誦咒然後安放。
【English Translation】 English version In the palm of the hand. Bend the two ring fingers and tuck them into the palm, pressing them onto the intersection of the two little fingers. Join the wrists. Raise the two middle fingers, tips touching. Bend the two index fingers and press them onto the upper joint of the middle fingers. Bring the two thumbs together, tips pressing onto the middle joint of the middle fingers. The index fingers can move back and forth.
This is a mudra (法印). If one wishes to perform the Kundali (軍茶利，meaning 'nectar vessel') ritual for offering, or to cure illness, one can form this mudra to invite Kundali to come and go.
The Tenth Kundali Incense and Flower Offering Mudra (using the Great Heart Mantra)
Cross the two ring fingers and two little fingers, with the right hand pressing over the left, in the palm. Still bend them towards the wrist. Then extend the middle fingers, tips leaning against each other. Use the two index fingers to each press on the third joint of the middle fingers. Use the two thumbs to each attach to the side of the two index fingers. Join the wrists.
This is a mudra. If in any place, such as a temple or altar, one should form this mudra. Place a flower and a ball of incense within the mudra. After forming this mudra, recite the mantra for offering. If there is no incense or flower, directly forming this mudra for offering will please all the Vajras (金剛，meaning 'diamond scepter').
The Eleventh Kundali Food Offering Mudra (using the Great Heart Mantra)
Follow the previous incense and flower mudra. Only change the two little fingers and two ring fingers, extending them straight in the palm and opening the palm.
This is a mudra. If preparing to offer food on the altar, use this mudra to imprint on each plate, reciting the mantra for each, and then place them in the altar for offering. If there is no food, directly forming this mudra for offering will also please all the Vajras.
The Twelfth Kundali Lamp Mudra and Mantra
Use the two fingers behind the right hand, bend them in the palm, and raise the middle finger straight. The index finger is also bent towards the palm. Bend the middle joint of the thumb, pressing it on the upper joint of the index finger. The side of the thumb tip presses on the middle joint of the middle finger. Recite the mantra:
Om (唵) (1) Vilokini (毗嚧吉你) (2) Svaha (莎訶) (3)
This is the mudra and mantra. If in the altar or temple, for offering, form this mudra on each lamp, imprint it, recite the mantra, and then place it.
置。
軍茶利頭法印第十三(用大心咒)
準前身印。唯改二頭指。平屈中節。各捻大指頭使頭相拄。大指離中指並豎。
是一法印。若人頭痛。作此印已印其痛處。咒柳枝打其病即差。
軍茶利頂法印第十四(用大心咒)
準前身印。唯改二頭指。各㧙在中指背。指頭相拄。中指在內。
是一法印。亦名縛鬼印。若作是印隨意欲縛。一切鬼神應時被縛。鬼病即差。若欲解放。解其頭指。將中指內來。已心想放之。即解。又若有人患頭痛者。作此印已。印其痛處誦大心咒。又咒柳枝打其痛處。其痛即差。
軍茶利牙法印咒第十五(用大心咒咒病亦得)
以左手小指㧙于無名指根背上。次以中指屈。從無名指。后㧙壓小指背上。仍屈其上節。與無名指相側著。次以食指屈中節。壓著小指甲。指頭向掌。與無名指相側著。次以大指。斜捺頭及中二指甲上。亦與無名指相側著。無名指直豎向上。去一切毗那夜迦。作此印咒七遍。三回右轉。右手把拳打轉拳咒曰。
唵(一)烏吽(二)訶那杜那(三)末他毗阇(四)結舍夜(五)蹉啰夜(六)㧊(七)
是法印咒。若人卒得心痛鬼疰及中惡者。即作此印印其痛處。即誦此咒四十九遍。其痛即差。或誦大心咒四
【現代漢語翻譯】 現代漢語譯本 置。
軍茶利頭法印第十三(用大心咒)
準前身印。唯改二頭指。平屈中節。各捻大指頭使頭相拄。大指離中指並豎。
是一法印。若人頭痛。作此印已印其痛處。咒柳枝打其病即差。
軍茶利頂法印第十四(用大心咒)
準前身印。唯改二頭指。各㧙在中指背。指頭相拄。中指在內。
是一法印。亦名縛鬼印。若作是印隨意欲縛。一切鬼神應時被縛。鬼病即差。若欲解放。解其頭指。將中指內來。已心想放之。即解。又若有人患頭痛者。作此印已。印其痛處誦大心咒。又咒柳枝打其痛處。其痛即差。
軍茶利牙法印咒第十五(用大心咒咒病亦得)
以左手小指㧙于無名指根背上。次以中指屈。從無名指。后㧙壓小指背上。仍屈其上節。與無名指相側著。次以食指屈中節。壓著小指甲。指頭向掌。與無名指相側著。次以大指。斜捺頭及中二指甲上。亦與無名指相側著。無名指直豎向上。去一切毗那夜迦（Vighnahara，障礙神）。作此印咒七遍。三回右轉。右手把拳打轉拳咒曰。
唵(om)(一)烏吽(hum)(二)訶那杜那(hana duna)(三)末他毗阇(matha visha)(四)結舍夜(khesaya)(五)蹉啰夜(chara ya)(六)㧊(phat)(七)
是法印咒。若人卒得心痛鬼疰及中惡者。即作此印印其痛處。即誦此咒四十九遍。其痛即差。或誦大心咒四
【English Translation】 English version Position.
Kundali Head Mudra No. 13 (Using the Great Heart Mantra)
Same as the previous body mudra. Only change the two index fingers. Bend the middle joints flat. Each pinch the tip of the thumb, making the tips touch each other. The thumbs are separated from the middle fingers and erected.
This is a Dharma mudra. If a person has a headache, make this mudra and imprint it on the painful area. Chant a mantra on a willow branch and strike the illness, and it will be cured.
Kundali Crown Mudra No. 14 (Using the Great Heart Mantra)
Same as the previous body mudra. Only change the two index fingers. Each press on the back of the middle finger, with the fingertips touching each other and the middle fingers inside.
This is a Dharma mudra, also called the Ghost Binding Mudra. If you make this mudra, you can bind any ghost or spirit at will. The ghost sickness will be cured. If you want to release them, release the index fingers and bring the middle fingers inward, then mentally visualize releasing them, and they will be released. Also, if someone suffers from a headache, make this mudra and imprint it on the painful area, chanting the Great Heart Mantra. Also, chant a mantra on a willow branch and strike the painful area, and the pain will be cured.
Kundali Tooth Mudra Mantra No. 15 (Using the Great Heart Mantra to chant for illness is also effective)
With the left hand, pinch the little finger on the back of the ring finger's root. Then bend the middle finger, from behind the ring finger, pressing down on the back of the little finger. Still bend its upper joint, making it touch the side of the ring finger. Then bend the middle joint of the index finger, pressing it against the nail of the little finger, with the fingertip facing the palm and touching the side of the ring finger. Then, with the thumb, diagonally press down on the nails of the index and middle fingers, also touching the side of the ring finger. The ring finger is erected straight upward. To remove all Vighnahara (Obstacle-creating deities), make this mudra and chant the mantra seven times, turning it three times to the right. The right hand makes a fist and strikes while turning the fist, chanting the mantra:
Om (一), Hum (二), Hana Duna (三), Matha Visha (四), Khesaya (五), Chara Ya (六), Phat (七)
This is the Dharma mudra mantra. If a person suddenly suffers from heart pain, ghost sickness, or a sudden attack of evil, make this mudra and imprint it on the painful area. Then chant this mantra forty-nine times, and the pain will be cured. Or chant the Great Heart Mantra four
十九遍。其痛立愈。此法大驗。若治鬼病。縛鬼之時。病人口中即吐出血。治一切病。若用牙印數數誦咒。向官府所。官人歡喜憂事解散。
軍茶利跋折啰總印第十六(用大心咒)
以左手大指捻小指甲上。余中頭無名二指皆直豎。向上磔散。
是一法印。但為法會壇場之處。所有擬獻香花燈明所有飲食一切供具。一一皆以此印印之。若有跋折啰。用跋折啰一一印之不須此印。若無跋折啰。方用此印印諸供具。一切諸惡鬼神等輩。不敢犯觸。作此供養。金剛歡喜。大小心咒皆通用得。
若婦人患月水恒出。及男女人鼻孔血出者。取啰(上音)娑善那。人莧菜根。各取二兩。粳米泔汁及蜜共和為丸訖。誦前心咒二十一遍。分為小丸。大如梧子。如法服之其病即差。此名阿伽陀藥。
更有一方。名同。取沙糖鬱金華及酥。搗和如膏相似。若患鼻塞及鼻中臭。又不得臭香臭等氣。即以前藥灌之即差。
若患半日頭痛。即以前藥摩之即差。
若人患眼。即以藥摩眼瞽上下。其眼即差。
又若有人旦起頭痛。日西便好。摩之即差。余準可知。若人不能食。萎黃眼黃腹中氣塊大。喘息不得咽喉大痛。取石鹽 阿魏藥 訶梨勒 茴香子 乾薑 蓽 缽 胡椒。
七味等分各
【現代漢語翻譯】 現代漢語譯本 誦咒十九遍，疼痛立刻痊癒。此方法非常靈驗。如果治療鬼病，在縛鬼的時候，病人口中會吐出血。治療一切疾病，如果用牙齒印在紙上，然後多次誦咒，前往官府，官人會歡喜，憂愁的事情也會解散。
軍茶利跋折啰（Kundali-vajra，意為軍茶利金剛）總印第十六（使用大心咒）
用左手大拇指按在小指的指甲上，其餘中指、食指、無名指都直豎，向上張開。
這是一個法印。凡是法會壇場之處，所有準備獻上的香、花、燈明，所有飲食一切供具，都用這個手印加持。如果有跋折啰（vajra，金剛杵），用跋折啰一一加持即可，不需要這個手印。如果沒有跋折啰，才用這個手印加持各種供具。一切諸惡鬼神等輩，不敢冒犯觸碰。這樣作供養，金剛歡喜。大小心咒都可以通用。
如果婦人患有月經不止，以及男人女人鼻孔出血的，取啰娑善那（rasa-sodhana，可能是一種草藥），人莧菜根，各取二兩。用粳米泔汁和蜜一起和成丸子。誦唸前面的心咒二十一遍，分成小丸，大小如梧桐子。如法服用，病立刻就好。這叫做阿伽陀藥（agada，萬應靈藥）。
還有一個藥方，名稱相同。取沙糖、鬱金華以及酥油，搗和成膏狀。如果患有鼻塞以及鼻中惡臭，又聞不到香臭等氣味，就用前面的藥灌入鼻中，立刻就好。
如果患有半邊頭痛，就用前面的藥塗抹，立刻就好。
如果有人患眼病，就用藥塗抹眼皮上下，眼睛立刻就好。
又如果有人早上起來頭痛，到傍晚就好，塗抹藥也立刻就好。其餘情況可以類推。如果人不能吃東西，面色萎黃，眼睛發黃，腹中有氣塊很大，喘息困難，咽喉劇痛，取石鹽、阿魏藥（hingu，阿魏）、訶梨勒（haritaki，訶子）、茴香子、乾薑、蓽茇（pippali，蓽茇）、胡椒。
七味藥等分各
【English Translation】 English version Recite the mantra nineteen times, and the pain will be immediately cured. This method is very effective. If treating a ghost-related illness, when binding the ghost, the patient will vomit blood. It can cure all diseases. If you make tooth marks on paper and repeatedly recite the mantra, and then go to the government office, the officials will be pleased, and worries will be dispelled.
The Sixteenth General Mudra of Kundali-vajra (using the Great Heart Mantra)
Use the left thumb to press on the nail of the little finger. The remaining middle, index, and ring fingers should be straight and spread upwards.
This is a Dharma mudra. In any Dharma assembly or altar, all the incense, flowers, lamps, and all food and offerings prepared for offering should be sealed with this mudra. If there is a vajra, use the vajra to seal each item; this mudra is not needed. Only if there is no vajra should this mudra be used to seal the offerings. All evil ghosts and spirits will not dare to offend or touch them. By making this offering, the Vajra Being will be pleased. Both the Great and Small Heart Mantras can be used.
If a woman suffers from constant menstrual bleeding, or if a man or woman has bleeding from the nostrils, take rasa-sodhana (possibly a type of herb) and the root of Amaranthus viridis, two liang (approximately 74 grams) each. Mix them with rice water and honey to make pills. Recite the preceding Heart Mantra twenty-one times, and divide them into small pills, the size of a tung tree seed. Take them according to the Dharma, and the illness will be cured immediately. This is called Agada (panacea).
There is another prescription with the same name. Take sugar, Curcuma aromatica (turmeric flower), and ghee, and pound them together into a paste. If suffering from nasal congestion or foul odor in the nose, and unable to smell fragrant or foul odors, instill the preceding medicine into the nose, and it will be cured immediately.
If suffering from hemicrania (half-headache), apply the preceding medicine, and it will be cured immediately.
If someone has an eye disease, apply the medicine to the upper and lower eyelids, and the eyes will be cured immediately.
Also, if someone has a headache that starts in the morning and gets better in the evening, applying the medicine will cure it immediately. Other situations can be inferred accordingly. If a person cannot eat, has a sallow complexion, yellow eyes, a large mass of gas in the abdomen, has difficulty breathing, and has severe throat pain, take rock salt, hingu (asafoetida), haritaki (chebulic myrobalan), fennel seeds, dried ginger, pippali (long pepper), and pepper.
Take equal parts of the seven ingredients, each
取半兩共搗為末。用沙糖和以為丸。丸如棗大。空腹一服服別一丸。無所禁忌。大肥好顏色豐足氣力。皆以牙印印上諸藥。咒百八遍然後方服。
軍茶利大心咒第十七
咒曰。
唵(一)戶盧戶盧(二)底瑟吒(二合)底瑟吒(二合)(三)盤陀槃陀(四)訶(上音)那訶那(五)阿(上音)蜜哩(二合)帝(六)嗚𤙖(七)㧊(八)
軍茶利中心法咒第十八
咒曰。
唵(一)杜那杜那(二)嗚𤙖(三)嗚𤙖(四)㧊(五)㧊(六)莎訶(七)
軍茶利小心法咒第十九
咒曰。
唵(一)阿(上音)蜜哩(二合)帝(二)嗚𤙖(三)㧊(四)
是小心咒。若人中毒卒死者。手捻耳挽口。就耳咒二十一遍。咒水七遍。咒水散面二十一遍。與服即穌。名甜水。閃子被箭。諸天用此咒水。與其灑瘡即得瘡差。亦得解污灑浴身體。入佛堂用皆得。佛前誦一千遍(通師本有莎訶)。
是三法咒。護身作法。乃至一切香花果子燈油飲食。治病壇中諸供養具。及諸法事。皆用此咒咒之。即得一切成就。
軍茶利大護身印第二十(用后大咒)
起立正面向前。以左大指押小指甲上。餘三指直磔豎。捺右腋邊臂上。次以右手。法同左手。亦捺左邊臂
【現代漢語翻譯】 現代漢語譯本： 取半兩（約15克）的藥材，共同搗成粉末。用砂糖調和，做成丸藥，大小如棗。空腹時服用，每次一丸。沒有特別的禁忌。能使人身體肥胖、氣色好、氣力充足。在所有藥丸上用牙齒印上印記。唸誦此咒一百零八遍，然後服用。
軍茶利（Kundali，一種明王）大心咒第十七
咒語是： 唵(om)(一) 戶盧戶盧(hulu hulu)(二) 底瑟吒(tistha)(二合)底瑟吒(tistha)(二合)(三) 盤陀盤陀(bandha bandha)(四) 訶(ha)(上音)那訶那(hana hana)(五) 阿(a)(上音)蜜哩(amrita)(二合)帝(te)(六) 嗚𤙖(hum phat)(七) 㧊(phat)(八)
軍茶利（Kundali）中心法咒第十八
咒語是： 唵(om)(一) 杜那杜那(duna duna)(二) 嗚𤙖(hum phat)(三) 嗚𤙖(hum phat)(四) 㧊(phat)(五) 㧊(phat)(六) 莎訶(svaha)(七)
軍茶利（Kundali）小心法咒第十九
咒語是： 唵(om)(一) 阿(a)(上音)蜜哩(amrita)(二合)帝(te)(二) 嗚𤙖(hum phat)(三) 㧊(phat)(四)
這是小心咒。如果有人中毒突然死亡，用手捏住耳朵，拉開口，對著耳朵唸誦二十一遍。唸咒水七遍。唸咒后將水灑在臉上二十一遍，給他服下就能甦醒。這被稱為『甜水』。如果閃子（指被箭射傷的人）被箭射傷，諸天就用這個咒語加持過的水，灑在他的傷口上，傷口就能痊癒。也可以用來解除污穢，沐浴身體。進入佛堂都可以使用。在佛前誦唸一千遍（有些版本有『莎訶(svaha)』）。
這三個法咒，可以用來護身作法，乃至一切香、花、果子、燈油、飲食，治療疾病的壇場中的各種供養器具，以及各種法事，都可以用這個咒語加持。就能得到一切成就。
軍茶利（Kundali）大護身印第二十（使用後面的大咒）
站立，正面朝前。用左手大拇指按住小指的指甲上，其餘三指伸直豎立。按在右腋下的手臂上。然後用右手，手勢與左手相同。也按在左邊的手臂上。
【English Translation】 English version: Take half a liang (approximately 15 grams) of the ingredients and grind them together into a powder. Mix with granulated sugar and make into pills the size of a jujube. Take one pill on an empty stomach. There are no special restrictions. It will make the body plump, improve complexion, and provide ample strength. Imprint all the pills with tooth marks. Recite this mantra one hundred and eight times before taking.
The Seventeenth: Kundali (a Wisdom King) Great Heart Mantra
The mantra is: Om (one) Hulu Hulu (two) Tistha (two combined) Tistha (two combined) (three) Bandha Bandha (four) Ha (upper tone) Hana Hana (five) A (upper tone) Amrita (two combined) Te (six) Hum Phat (seven) Phat (eight)
The Eighteenth: Kundali (Kundali) Central Dharma Mantra
The mantra is: Om (one) Duna Duna (two) Hum Phat (three) Hum Phat (four) Phat (five) Phat (six) Svaha (seven)
The Nineteenth: Kundali (Kundali) Small Heart Dharma Mantra
The mantra is: Om (one) A (upper tone) Amrita (two combined) Te (two) Hum Phat (three) Phat (four)
This is the Small Heart Mantra. If someone is poisoned and dies suddenly, pinch their ear with your hand, open their mouth, and recite this mantra twenty-one times into their ear. Consecrate water with the mantra seven times. Sprinkle the consecrated water on their face twenty-one times, and give it to them to drink, and they will revive. This is called 'Sweet Water'. If a 'shan zi' (referring to someone wounded by an arrow) is shot by an arrow, the devas use this mantra-blessed water to sprinkle on their wound, and the wound will heal. It can also be used to dispel defilement and bathe the body. It can be used when entering a Buddha hall. Recite it one thousand times before the Buddha (some versions include 'Svaha').
These three Dharma mantras can be used for self-protection, and for all incense, flowers, fruits, lamp oil, food, various offering implements in the healing altar, and various Dharma activities. Consecrate them with this mantra, and you will attain all accomplishments.
The Twentieth: Kundali (Kundali) Great Body Protection Mudra (use the following great mantra)
Stand up straight, facing forward. Press the nail of the left little finger with the left thumb, and extend the remaining three fingers straight up. Press it against the arm under the right armpit. Then use the right hand, with the same hand gesture as the left hand. Also press it against the arm on the left side.
上。然後縮左腳。以掌捺右膝上。怒眼怒口作大瞋形。
是法身印。但立壇之處。皆作此印鎮於四方。及鎮四門作法皆成。若欲治病去。先於房內作此印法。護身而去。若病人見生驚動者。其病易差。若不驚動其病難差。若可可病。遙見即差。若病人家。遣使問師。師作此印誦咒臥時。夢中若見佛及菩薩金剛天等。其病得差。咒師即去。若見驢馬等及裸形人如外道等。其人即死。咒師莫去若見銅碗鐵等物者其病不差咒師莫去。
軍茶利大瞋法身印第二十一(用后大咒)
起立以左腳。指向左。邪屈膝立之。右腳指向前。身側立。先以右手。屈大指在掌。以後四指把拳。壓在左腋下。次以左手亦如右手把拳壓在右腋下。頭少向右邊。向左亦得。眼側看。作大瞋形。
是法身印。若有一切難治之病。諸惡神鬼不伏退者。當作此印繞病人三匝。斜身膝如跪地。起大瞋色。誦后大咒。咒聲莫絕。三匝繞作。一切皆散病即得差。如其不差即非鬼病。若其病人不至心者。其病不差。若作壇處結界時用。大有靈驗。
軍茶利大降魔法身印第二十二(用后大咒)
起立乃縮兩膝。腳跟相拄。以左手虎口。反叉腰。四指向前。母指向后。右手把跋折啰。豎臂大努。若無跋折啰。即握作拳。如金剛把
【現代漢語翻譯】 現代漢語譯本：然後收回左腳，用手掌按在右膝上，怒目圓睜，張大嘴巴，做出極度憤怒的樣子。
這是法身印。只要設立壇場的地方，都做這個手印鎮守四方，以及鎮守四門，做法都能成功。如果要治病，先在房間里做這個手印法，護身而去。如果病人看到後感到驚恐，病就容易好；如果不驚恐，病就難以好。如果是可以治癒的病，遠遠看到手印就會好。如果是病人家裡派人來問詢，法師做這個手印，誦咒，睡覺時，夢中如果見到佛、菩薩、金剛、天等，病就能好，法師就可以去。如果見到驢、馬等，以及裸形的人，像外道等，這個人就會死，法師不要去。如果見到銅碗、鐵等物，病就不會好，法師不要去。
軍茶利（Kundali）大瞋法身印第二十一（用後面的大咒）
站立，左腳指向左邊，稍微彎曲膝蓋站立。右腳指向前方，身體側立。先用右手，彎曲大拇指放在掌心，用其餘四指握拳，壓在左腋下。然後用左手也像右手一樣握拳，壓在右腋下。頭稍微向右邊，向左邊也可以。眼睛斜視，做出極度憤怒的樣子。
這是法身印。如果有一切難以治療的疾病，各種惡神鬼不肯降伏退散，就做這個手印繞病人三圈，身體傾斜，膝蓋像跪在地上一樣，做出極度憤怒的表情，誦後面的大咒，咒語的聲音不要停絕。繞三圈，一切都會消散，病就能好。如果病沒有好，就不是鬼病。如果病人不誠心，病就不會好。如果在設立壇場時用來結界，會非常靈驗。
軍茶利（Kundali）大降魔法身印第二十二（用後面的大咒）
站立，然後收縮兩膝，腳後跟互相靠攏。用左手虎口反叉腰，四指向前，大拇指向后。右手拿著跋折啰（Vajra，金剛杵），豎起手臂，用力努目。如果沒有跋折啰（Vajra），就握拳，像金剛一樣握持。
【English Translation】 English version: Then retract the left foot and press the palm on the right knee, glaring with wide eyes and an open mouth, making an expression of extreme anger.
This is the Dharmakaya Mudra. Wherever an altar is erected, this mudra is made to guard the four directions, and to guard the four gates, all practices will be successful. If you want to cure illness, first make this mudra in the room, protect yourself, and then go. If the patient is frightened upon seeing it, the illness will be easily cured; if they are not frightened, the illness will be difficult to cure. If it is a curable illness, seeing the mudra from afar will cure it. If the patient's family sends someone to inquire, the master makes this mudra, recites the mantra, and when sleeping, if they see Buddhas, Bodhisattvas, Vajras, Devas, etc., in their dreams, the illness can be cured, and the master can go. If they see donkeys, horses, etc., and naked people, like heretics, that person will die, and the master should not go. If they see copper bowls, iron objects, etc., the illness will not be cured, and the master should not go.
Kundali's (Kundali) Great Wrathful Dharmakaya Mudra Twenty-first (Use the great mantra that follows)
Stand up, with the left foot pointing to the left, slightly bending the knee to stand. The right foot points forward, the body stands sideways. First, with the right hand, bend the thumb into the palm, and grasp the fist with the other four fingers, pressing it under the left armpit. Then, with the left hand, also make a fist like the right hand, pressing it under the right armpit. The head slightly towards the right side, towards the left is also acceptable. The eyes look sideways, making an expression of extreme anger.
This is the Dharmakaya Mudra. If there are any difficult-to-cure diseases, and various evil spirits and demons do not submit and retreat, then make this mudra and circle the patient three times, with the body tilted, knees as if kneeling on the ground, making an expression of extreme anger, reciting the great mantra that follows, without stopping the sound of the mantra. Circling three times, everything will dissipate, and the illness will be cured. If the illness is not cured, then it is not a demonic illness. If the patient is not sincere, the illness will not be cured. If used to create boundaries when setting up an altar, it will be very effective.
Kundali's (Kundali) Great Subduing Magic Dharmakaya Mudra Twenty-second (Use the great mantra that follows)
Stand up, then retract both knees, with the heels touching each other. Use the tiger's mouth of the left hand to cross the waist backwards, with the four fingers pointing forward and the thumb pointing backward. The right hand holds the Vajra (Vajra, diamond scepter), raising the arm and glaring forcefully. If there is no Vajra (Vajra), then make a fist, holding it like a Vajra.
杵。作大瞋面。誦后大咒。若豎大指名把斧印。是法身印。但作壇處及治病所。當作此印降伏一切惡魔鬼神隨其所為。金剛法事悉皆成辦。
軍茶利三眼大法身印第二十三(用后大咒)
仰兩手掌。后三指相叉右壓左。以二頭指。斜豎頭正相著。各屈大指捻中指側上。節反掌。掌向外將上。以頭指指頭向下。齊眉上著。起立以右腳正蹋地。縮左腳正齊右膝。腳掌向下如蹋勢。以腳跟拄著膝上。即努眼視作大瞋面。頭如向前。
是法身印。若作一切壇法之所。結此印已。一腳行道繞壇三匝。一切無畏所作皆成。若治病處。于病人邊作是印已。誦后大咒其病即差。一切壇處不解如是一腳行法。一切壇法皆悉不成。
軍茶利大法咒第二十四
咒曰。
那(上音)謨(上音)啰(上音)怛那(二合)跢啰(二合)夜耶(一) 那謨(同上)室旃(二合)茶跋折啰波(輕呼)拏曳(二) 摩訶藥叉棲那波跢曳(三) 那謨(同上)跋折啰骨(平音)嚧(二合)。馱(去音)耶(四) 你知夜(二合)缽羅涉筏(二合)唎多(五) 婆(去音)羅地富多(六) 屋伽啰(二合)鄧瑟都(二合)嚧嚧地(二合)羯吒(七) 皤耶鞞羅皤(去音)耶(八) 阿(上音)私謨娑(上音)羅(九)
【現代漢語翻譯】 現代漢語譯本： 持杵（chǔ，一種法器）。做出極度憤怒的面容。誦唸後面的大咒語。如果豎起大拇指，這被稱為把斧印，是法身印。無論在設立壇場的地方還是治療疾病的地方，都應當結此印，降伏一切惡魔鬼神，隨心所欲地行事。金剛乘的法事全部都能成就。
軍茶利（Kundali，一種明王）三眼大法身印第二十三（使用後面的大咒語）
兩手掌向上。後面的三根手指交叉，右手壓在左手上。用兩個食指斜向上豎起，指尖端正地相接觸。各自彎曲大拇指，捏在中指的側上方關節處。手掌翻轉，掌心向外向上。用食指指尖向下，與眉毛上沿齊平。站立起來，用右腳端正地踩在地上，收縮左腳，端正地與右膝蓋對齊，腳掌向下，如同踩踏的姿勢。用腳後跟抵住膝蓋上。然後怒目而視，做出極度憤怒的面容。頭部略微向前。
這是法身印。如果要做一切壇法的地方，結此印之後，單腳行走繞壇三圈，一切無所畏懼，所做都能成就。如果治療疾病的地方，在病人旁邊結此印之後，誦唸後面的大咒語，疾病立刻痊癒。一切壇場如果不明白這樣單腳行法，一切壇法都不能成就。
軍茶利大法咒第二十四
咒語如下：
那謨(nā mó，皈依)啰(rā)怛那(dá nà，寶)跢啰(dá rā，三)夜耶(yē，禮敬)(一) 那謨(nā mó，皈依)室旃(shì zhān)茶跋折啰波(bá zhé là bō，金剛手)拏曳(ná yě，引導)(二) 摩訶藥叉棲那波跢曳(mó hē yào chā qī nà bō duò yě，大夜叉軍荼利)(三) 那謨(nā mó，皈依)跋折啰骨(bá zhé là gǔ，金剛)嚧(lú)馱(tuó，忿怒)耶(yē，禮敬)(四) 你知夜(nǐ zhī yè，知)缽羅涉筏(bō luó shè fá，光焰)唎多(lì duō，熾盛)(五) 婆(pó，語)羅地富多(luó dì fù duō，堅固)(六) 屋伽啰(wū qié là，暴惡)鄧瑟都(dèng sè dū，牙齒)嚧嚧地(lú lú dì，恐怖)羯吒(jié zhà，咬嚙)(七) 皤耶鞞羅皤(pó yě pí luó pó，降伏)耶(yē，禮敬)(八) 阿(ā，語)私謨娑(sī mó suō，劍)羅(luó，持)(九)
【English Translation】 English version: Holding a vajra (杵, chǔ, a ritual implement). Make a face of great anger. Recite the following great mantra. If you raise your thumb, it is called the Axe Mudra, which is the Dharmakaya Mudra. Whether in the place where the altar is set up or in the place where diseases are treated, this mudra should be formed to subdue all evil demons and ghosts, and act as you wish. All Vajrayana rituals will be accomplished.
Kundali (軍茶利, Kundali, a Wisdom King) Three-Eyed Great Dharmakaya Mudra Twenty-Third (Use the following great mantra)
Turn both palms upwards. Cross the last three fingers, with the right hand pressing on the left. Raise the two index fingers diagonally upwards, with the tips of the fingers touching each other squarely. Bend the thumbs and press them against the upper side of the middle finger joints. Turn the palms over, with the palms facing outwards and upwards. Point the tips of the index fingers downwards, level with the upper edge of the eyebrows. Stand up, stepping firmly on the ground with the right foot, retract the left foot, aligning it squarely with the right knee, with the sole of the foot facing downwards, as if treading. Rest the heel of the foot against the knee. Then glare and make a face of great anger. The head should be slightly forward.
This is the Dharmakaya Mudra. If you are performing any altar rituals, after forming this mudra, walk around the altar three times on one foot. You will be fearless and everything you do will be accomplished. If you are treating a disease, after forming this mudra next to the patient, recite the following great mantra and the disease will be cured immediately. If you do not understand this one-legged walking method for all altars, all altar rituals will not be accomplished.
Kundali Great Mantra Twenty-Fourth
The mantra is as follows:
Namo (那謨, nā mó, Homage to) Ratna (啰怛那, rā tà nà, the Jewel) Trayaya (跢啰夜耶, dá rā yē, the Three Jewels) (1) Namo (那謨, nā mó, Homage to) Śchandavajrapāṇaye (室旃茶跋折啰波拏曳, shì zhān chá bá zhé là bō ná yě, Fierce Vajra-Holder) (2) Mahayakṣasenāpataye (摩訶藥叉棲那波跢曳, mó hē yào chā qī nà bō duò yě, Great Yaksha, Commander of the Army) (3) Namo (那謨, nā mó, Homage to) Vajrakrodhāya (跋折啰骨嚧馱耶, bá zhé là gǔ lú tuó yě, Vajra Wrathful One) (4) Nityaprajvalitā (你知夜缽羅涉筏唎多, nǐ zhī yè bō luó shè fá lì duō, Always Blazing) (5) Bhūradhipūta (婆羅地富多, luó dì fù duō, Firm on the Earth) (6) Ugradaṃṣṭrorudhirakaṭa (屋伽啰鄧瑟都嚧嚧地羯吒, wū qié là dèng sè dū lú lú dì jié zhà, Fierce Teeth, Terrifying Blood-Biting) (7) Bhayabhairavāya (皤耶鞞羅皤耶, pó yě pí luó pó yē, Fearful and Terrifying) (8) Asimosāra (阿私謨娑羅, sī mó suō luó, Holding a Sword) (9)
跋折啰婆(去音)羅(十) 輸婆(去音)舍訶悉馱(去音二合)耶(十一) 跢侄他(十二) 唵(十三) 戶盧戶盧(十四) 阿(上音)蜜哩(二合)多軍茶利(十五) 佉佉佉佉(皆上音十六) 呵那呵那(十七) 訶(上音)馱訶(上音)馱(十八) 呵醯呵醯(二醯皆上音十九) 底瑟吒(二合)(二十) 底瑟吒(二合)(二十一) (底同都爾反)訶那訶那(二十二) 馱訶馱訶(二十三) 跛者跛者(二十四) 訖柳(二合)噓拏(二合)(二十五) 訖柳(二合)噓拏(二合)(二十六) 盤陀盤陀(二十七) 揭嘞(二合)阇(二十八) 揭嘞(二合)阇(二十九) 怛嘞(二合)阇(三十) 怛嘞(二合)阇(三十一) 毗悉普(二合)吒(上音)耶(三十二) 毗悉普(二合)吒(上音)耶(三十三) 婆伽梵(三十四) 阿(上音)蜜哩(二合)多軍茶利(三十五) 慕郁(二合)檀茶(平音)耶(三十六) 跋折唎拏(三十七) 薩婆睹瑟吒(二合)比怛那(二合)(三十八) 毗那耶伽(去音)那(三十九) 你波啰(二合)拏(去音)耶(四十) 摩訶伽那缽底(四十一) 是比彈(去音)陀羯啰(去音)耶(四十二) 嗚𤙖嗚𤙖(四十三) 㧊㧊㧊(四十四) 唵(四十五)
【現代漢語翻譯】 現代漢語譯本 跋折啰婆(Vajra-bhava，金剛生) 羅(十) 輸婆(Subha，妙) 舍訶悉馱(去音二合)(Sahashita，忍辱)耶(十一) 跢侄他(Tad-yatha，即說咒曰)：唵(Om，歸命)(十三) 戶盧戶盧(Hulu Hulu，光明光明)(十四) 阿(上音)(A，無)蜜哩(二合)多軍茶利(Amrita Kundali，甘露軍荼利)(十五) 佉佉佉佉(皆上音)(Kha Kha Kha Kha，空空空空)(十六) 呵那呵那(Hana Hana，摧伏摧伏)(十七) 訶(上音)馱訶(上音)馱(Hada Hada，燃燒燃燒)(十八) 呵醯呵醯(二醯皆上音)(He He，呼呼)(十九) 底瑟吒(二合)(Tistha Tistha，住立住立)(二十) 底瑟吒(二合)(Tistha Tistha，住立住立)(二十一) (底同都爾反)訶那訶那(Hana Hana，摧伏摧伏)(二十二) 馱訶馱訶(Daha Daha，燃燒燃燒)(二十三) 跛者跛者(Paca Paca，烹煮烹煮)(二十四) 訖柳(二合)噓拏(二合)(Krudhna Krudhna，忿怒忿怒)(二十五) 訖柳(二合)噓拏(二合)(Krudhna Krudhna，忿怒忿怒)(二十六) 盤陀盤陀(Bandha Bandha，束縛束縛)(二十七) 揭嘞(二合)阇(Grajha Grajha，鳴叫鳴叫)(二十八) 揭嘞(二合)阇(Grajha Grajha，鳴叫鳴叫)(二十九) 怛嘞(二合)阇(Trajha Trajha，恐怖恐怖)(三十) 怛嘞(二合)阇(Trajha Trajha，恐怖恐怖)(三十一) 毗悉普(二合)吒(上音)耶(Visphotaya Visphotaya，爆裂爆裂)(三十二) 毗悉普(二合)吒(上音)耶(Visphotaya Visphotaya，爆裂爆裂)(三十三) 婆伽梵(Bhagavan，世尊)(三十四) 阿(上音)蜜哩(二合)多軍茶利(Amrita Kundali，甘露軍荼利)(三十五) 慕郁(二合)檀茶(平音)耶(Mudgaraya，金剛杵)(三十六) 跋折唎拏(Vajrini，金剛)(三十七) 薩婆睹瑟吒(二合)比怛那(二合)(Sarva Dusta Vidham Sana，摧壞一切惡)(三十八) 毗那耶伽(去音)那(Vinayaka，像頭神)(三十九) 你波啰(二合)拏(去音)耶(Nibarana ya，遮止)(四十) 摩訶伽那缽底(Maha Ganapati，大聖歡喜天)(四十一) 是比彈(去音)陀羯啰(去音)耶(Sphitodgaraya，降伏)(四十二) 嗚𤙖嗚𤙖(Hum Hum，種子字)(四十三) 㧊㧊㧊(Phat Phat Phat，破)(四十四) 唵(Om，歸命)(四十五) English version Vajra-bhava (Vajra-bhava, Diamond Being) Ra (ten) Subha (Subha, Auspicious) Sahashita (Sahashita, Endurance) Ya (eleven) Tad-yatha (Tad-yatha, Thus it is): Om (Om, Homage) (thirteen) Hulu Hulu (Hulu Hulu, Light Light) (fourteen) A (A, Without) Amrita Kundali (Amrita Kundali, Nectar Kundali) (fifteen) Kha Kha Kha Kha (Kha Kha Kha Kha, Empty Empty Empty Empty) (sixteen) Hana Hana (Hana Hana, Strike Strike) (seventeen) Hada Hada (Hada Hada, Burn Burn) (eighteen) He He (He He, Call Call) (nineteen) Tistha Tistha (Tistha Tistha, Stand Stand) (twenty) Tistha Tistha (Tistha Tistha, Stand Stand) (twenty-one) Hana Hana (Hana Hana, Strike Strike) (twenty-two) Daha Daha (Daha Daha, Burn Burn) (twenty-three) Paca Paca (Paca Paca, Cook Cook) (twenty-four) Krudhna Krudhna (Krudhna Krudhna, Wrathful Wrathful) (twenty-five) Krudhna Krudhna (Krudhna Krudhna, Wrathful Wrathful) (twenty-six) Bandha Bandha (Bandha Bandha, Bind Bind) (twenty-seven) Grajha Grajha (Grajha Grajha, Cry Cry) (twenty-eight) Grajha Grajha (Grajha Grajha, Cry Cry) (twenty-nine) Trajha Trajha (Trajha Trajha, Terror Terror) (thirty) Trajha Trajha (Trajha Trajha, Terror Terror) (thirty-one) Visphotaya Visphotaya (Visphotaya Visphotaya, Explode Explode) (thirty-two) Visphotaya Visphotaya (Visphotaya Visphotaya, Explode Explode) (thirty-three) Bhagavan (Bhagavan, World Honored One) (thirty-four) Amrita Kundali (Amrita Kundali, Nectar Kundali) (thirty-five) Mudgaraya (Mudgaraya, Club) (thirty-six) Vajrini (Vajrini, Diamond) (thirty-seven) Sarva Dusta Vidham Sana (Sarva Dusta Vidham Sana, Destroy All Evil) (thirty-eight) Vinayaka (Vinayaka, Ganesha) (thirty-nine) Nibarana ya (Nibarana ya, Prevent) (forty) Maha Ganapati (Maha Ganapati, Great Ganapati) (forty-one) Sphitodgaraya (Sphitodgaraya, Subjugate) (forty-two) Hum Hum (Hum Hum, Seed Syllable) (forty-three) Phat Phat Phat (Phat Phat Phat, Destroy) (forty-four) Om (Om, Homage) (forty-five)
【English Translation】 English version Vajra-bhava (Vajra-bhava, Diamond Being) Ra (ten) Subha (Subha, Auspicious) Sahashita (Sahashita, Endurance) Ya (eleven) Tad-yatha (Tad-yatha, Thus it is): Om (Om, Homage) (thirteen) Hulu Hulu (Hulu Hulu, Light Light) (fourteen) A (A, Without) Amrita Kundali (Amrita Kundali, Nectar Kundali) (fifteen) Kha Kha Kha Kha (Kha Kha Kha Kha, Empty Empty Empty Empty) (sixteen) Hana Hana (Hana Hana, Strike Strike) (seventeen) Hada Hada (Hada Hada, Burn Burn) (eighteen) He He (He He, Call Call) (nineteen) Tistha Tistha (Tistha Tistha, Stand Stand) (twenty) Tistha Tistha (Tistha Tistha, Stand Stand) (twenty-one) Hana Hana (Hana Hana, Strike Strike) (twenty-two) Daha Daha (Daha Daha, Burn Burn) (twenty-three) Paca Paca (Paca Paca, Cook Cook) (twenty-four) Krudhna Krudhna (Krudhna Krudhna, Wrathful Wrathful) (twenty-five) Krudhna Krudhna (Krudhna Krudhna, Wrathful Wrathful) (twenty-six) Bandha Bandha (Bandha Bandha, Bind Bind) (twenty-seven) Grajha Grajha (Grajha Grajha, Cry Cry) (twenty-eight) Grajha Grajha (Grajha Grajha, Cry Cry) (twenty-nine) Trajha Trajha (Trajha Trajha, Terror Terror) (thirty) Trajha Trajha (Trajha Trajha, Terror Terror) (thirty-one) Visphotaya Visphotaya (Visphotaya Visphotaya, Explode Explode) (thirty-two) Visphotaya Visphotaya (Visphotaya Visphotaya, Explode Explode) (thirty-three) Bhagavan (Bhagavan, World Honored One) (thirty-four) Amrita Kundali (Amrita Kundali, Nectar Kundali) (thirty-five) Mudgaraya (Mudgaraya, Club) (thirty-six) Vajrini (Vajrini, Diamond) (thirty-seven) Sarva Dusta Vidham Sana (Sarva Dusta Vidham Sana, Destroy All Evil) (thirty-eight) Vinayaka (Vinayaka, Ganesha) (thirty-nine) Nibarana ya (Nibarana ya, Prevent) (forty) Maha Ganapati (Maha Ganapati, Great Ganapati) (forty-one) Sphitodgaraya (Sphitodgaraya, Subjugate) (forty-two) Hum Hum (Hum Hum, Seed Syllable) (forty-three) Phat Phat Phat (Phat Phat Phat, Destroy) (forty-four) Om (Om, Homage) (forty-five)
俱嚧陀(四十六) 迦拏曳(四十七) 莎訶(四十八)
是大法咒。若有法壇及療一切諸鬼神病。皆須作前四種身印結護界已。一切魔鬼悉皆降伏四散馳走。若有人能如法受持。誦是咒滿十萬遍者。一切皆得隨意成辦。治病大驗如前所說。四種身印同用是咒。作諸法事悉得成辦。唯不至心一無所驗。
又軍茶利大咒第二十五
咒曰。
那(上音)謨(上音)啰(上音)怛那(二合)跢啰(二合)夜耶(一)那謨(同上)室旃(二合)茶跋折啰波拏曳(二)摩訶藥叉棲那跛哆曳(三)那謨毗摩羅涉伐啰(二合四)迦那迦沙怒迦迦那(五)阿蜜哩(二合)多三婆皤(上音)曳(六)啰(上音)怛那(二合)迦(去音)那謨量怒唎婆(去音)羅(八)毗唎(二合)耶夜跋折啰傍(上音)你(九)毗唎(二合)耶夜跋折啰傍(上音)你(十)睹啰訶(十一)毗迦耶提婆(十二)那(上音)伽(十三)藥叉(十四)啰剎娑(十五)婆(去音)羅跋底你那(十六)唵(十七)阿(上音)蜜哩(二合)多軍茶利(十八)卻卻卻卻(十九)卻那卻那(二十)卻號卻號(二十一)底瑟吒(二合)(二十二)底瑟吒(二合)(二十三)拔那拔那(二十四)訶那訶那(二十五)馱訶馱訶(二十六)缽吒缽吒(二十
【現代漢語翻譯】 現代漢語譯本 俱嚧陀(Kuruta)(四十六) 迦拏曳(Kanaye)(四十七) 莎訶(Svaha)(四十八)
這是大法咒。若有法壇及治療一切諸鬼神病，都必須先做前面四種身印結護界之後，一切魔鬼都會降伏四散逃走。若有人能如法受持，誦此咒滿十萬遍，一切都能隨意成就。治療疾病非常靈驗如前所說。四種身印都用此咒。做各種法事都能成就。唯獨不至心則一無所驗。
又軍茶利(Kundali)大咒第二十五
咒曰：
那(namo)(上音) 謨(namo)(上音) 啰(ratna)(上音) 怛那(ratna)(二合) 跢啰(traya)(二合) 夜耶(yah)(一) 那謨(namo)(同上) 室旃(ścand)(二合) 茶跋折啰波拏曳(vajrapanaye)(二) 摩訶藥叉棲那跛哆曳(Mahayaksa senapataye)(三) 那謨毗摩羅涉伐啰(Vimalasabara)(二合)(四) 迦那迦沙怒迦迦那(kanakasandhukakana)(五) 阿蜜哩(amrta)(二合) 多三婆皤(sambhave)(上音) 曳(yah)(六) 啰(ratna)(上音) 怛那(ratna)(二合) 迦(ka)(去音) 那謨量怒唎婆(namo jvaloruva)(去音) 羅(ra)(八) 毗唎(viriya)(二合) 夜夜跋折啰傍(vajrabham)(上音) 你(ni)(九) 毗唎(viriya)(二合) 夜夜跋折啰傍(vajrabham)(上音) 你(ni)(十) 睹啰訶(turaha)(十一) 毗迦耶提婆(vikayadeva)(十二) 那(na)(上音) 伽(ga)(十三) 藥叉(yaksa)(十四) 啰剎娑(raksasa)(十五) 婆(bhava)(去音) 羅跋底你那(ravartinina)(十六) 唵(om)(十七) 阿(a)(上音) 蜜哩(amrta)(二合) 多軍茶利(Kundali)(十八) 卻卻卻卻(khe khe khe khe)(十九) 卻那卻那(khana khana)(二十) 卻號卻號(khaho khaho)(二十一) 底瑟吒(tistha)(二合)(二十二) 底瑟吒(tistha)(二合)(二十三) 拔那拔那(bandha bandha)(二十四) 訶那訶那(hana hana)(二十五) 馱訶馱訶(daha daha)(二十六) 缽吒缽吒(pata pata)(二十 English version Kuruta (俱嚧陀)(46), Kanaye (迦拏曳)(47), Svaha (莎訶)(48).
This is a great Dharani. If there is a Dharma altar and healing for all the diseases caused by ghosts and spirits, one must first perform the four types of body mudras to establish a protective boundary. Then, all demons and ghosts will be subdued and scattered. If someone can uphold and recite this mantra 100,000 times as prescribed, everything will be accomplished as desired. The healing of diseases is very effective as mentioned before. The four types of body mudras all use this mantra. All Dharma activities will be accomplished. Only those who are not sincere will find it ineffective.
Also, the great Kundali (軍茶利) mantra, the twenty-fifth.
The mantra says:
Namo (那謨) Ratna-trayaya (啰怛那 跢啰夜耶)(1), Namo Ścanda-vajrapanaye (室旃茶跋折啰波拏曳)(2), Mahayaksa senapataye (摩訶藥叉棲那跛哆曳)(3), Namo Vimalasabara (毗摩羅涉伐啰)(4), Kanakasandhukakana (迦那迦沙怒迦迦那)(5), Amrita-sambhave (阿蜜哩多三婆皤曳)(6), Ratna-ka namo jvaloruva (啰怛那迦那謨量怒唎婆) (8), Viriya-vajrabhamni (毗唎耶夜跋折啰傍你)(9), Viriya-vajrabhamni (毗唎耶夜跋折啰傍你)(10), Turaha (睹啰訶)(11), Vikayadeva (毗迦耶提婆)(12), Na ga (那伽)(13), Yaksa (藥叉)(14), Rakshasa (啰剎娑)(15), Ravartinina (婆羅跋底你那)(16), Om (唵)(17), Amrita-Kundali (阿蜜哩多軍茶利)(18), Khe khe khe khe (卻卻卻卻)(19), Khana khana (卻那卻那)(20), Khaho khaho (卻號卻號)(21), Tistha tistha (底瑟吒底瑟吒)(22)(23), Bandha bandha (拔那拔那)(24), Hana hana (訶那訶那)(25), Daha daha (馱訶馱訶)(26), Pata pata (缽吒缽吒)(2
【English Translation】 English version Kuruta (俱嚧陀)(46), Kanaye (迦拏曳)(47), Svaha (莎訶)(48).
This is a great Dharani. If there is a Dharma altar and healing for all the diseases caused by ghosts and spirits, one must first perform the four types of body mudras to establish a protective boundary. Then, all demons and ghosts will be subdued and scattered. If someone can uphold and recite this mantra 100,000 times as prescribed, everything will be accomplished as desired. The healing of diseases is very effective as mentioned before. The four types of body mudras all use this mantra. All Dharma activities will be accomplished. Only those who are not sincere will find it ineffective.
Also, the great Kundali (軍茶利) mantra, the twenty-fifth.
The mantra says:
Namo (那謨) Ratna-trayaya (啰怛那 跢啰夜耶)(1), Namo Ścanda-vajrapanaye (室旃茶跋折啰波拏曳)(2), Mahayaksa senapataye (摩訶藥叉棲那跛哆曳)(3), Namo Vimalasabara (毗摩羅涉伐啰)(4), Kanakasandhukakana (迦那迦沙怒迦迦那)(5), Amrita-sambhave (阿蜜哩多三婆皤曳)(6), Ratna-ka namo jvaloruva (啰怛那迦那謨量怒唎婆) (8), Viriya-vajrabhamni (毗唎耶夜跋折啰傍你)(9), Viriya-vajrabhamni (毗唎耶夜跋折啰傍你)(10), Turaha (睹啰訶)(11), Vikayadeva (毗迦耶提婆)(12), Na ga (那伽)(13), Yaksa (藥叉)(14), Rakshasa (啰剎娑)(15), Ravartinina (婆羅跋底你那)(16), Om (唵)(17), Amrita-Kundali (阿蜜哩多軍茶利)(18), Khe khe khe khe (卻卻卻卻)(19), Khana khana (卻那卻那)(20), Khaho khaho (卻號卻號)(21), Tistha tistha (底瑟吒底瑟吒)(22)(23), Bandha bandha (拔那拔那)(24), Hana hana (訶那訶那)(25), Daha daha (馱訶馱訶)(26), Pata pata (缽吒缽吒)(2
七)薩婆比怛那(二合)毗那夜迦耶㧊(二十八)舍咄嚕(二合)唎陀閻㧊(二十九)藥叉𠼝陀閻㧊(三十)羅剎娑𠼝陀閻㧊(三十一)摩羅摩啰剎娑𠼝陀閻㧊(三十二)薩婆羯啰(二合)訶𠼝陀閻㧊(三十三)薩婆者迦吒迦𠼝陀閻㧊(三十四)薩婆婆榆沒咄鼻標𠼝陀閻㧊(三十五)跢侄他(三十六)陀訶陀訶(三十七)缽吒缽吒(三十八)阿比奢(三十九)阿比奢(四十)唵唵唵(長引三同四十一)㧊㧊㧊(四十二)跋折啰波你(四十三)啰(上音)怛若(二合)波夜底(四十四)莎訶(四十五)
是一大咒。悉能辟除一切障難。若人意欲受持此咒。日日香湯凈灑浴已。著新凈衣自護身竟。入道場中而作水壇。縱廣四肘。嚴飾壇法如餘部說。莊嚴已竟即作結界。其壇中心安軍茶利金剛之座。若有其像將迎安置。若無其像標心作印請坐亦得。散種種華燒安悉香。數數誦咒滿十萬遍。以後凈處作五色壇。嚴飾如前餘部中說。入此檀中散種種花燒種種香。種種飲食燈明等供而用供養髮愿。誦咒咒酥蜜等火爐中燒。若百八遍若千八遍供養。乃至一七二七日。數滿已即果所愿。以後隨心所作皆成。治病大驗。降伏一切惡魔鬼神。惡人非人不能為害。
軍茶利三摩耶結大界法印咒第二十六(亦名一切佛摩訶三昧耶印
【現代漢語翻譯】 現代漢語譯本 七)薩婆比怛那(二合)毗那夜迦耶㧊(28)（Sarva bhit-tana vinayaka ya he，一切障礙的破壞者，摧毀！），舍咄嚕(二合)唎陀閻㧊(29)（Shatru hridaya he，敵人的心臟，摧毀！），藥叉𠼝陀閻㧊(30)（Yaksa hridaya he，夜叉的心臟，摧毀！），羅剎娑𠼝陀閻㧊(31)（Rakshasa hridaya he，羅剎的心臟，摧毀！），摩羅摩啰剎娑𠼝陀閻㧊(32)（Mara mara rakshasa hridaya he，魔和魔羅剎的心臟，摧毀！），薩婆羯啰(二合)訶𠼝陀閻㧊(33)（Sarva graha hridaya he，所有星宿的心臟，摧毀！），薩婆者迦吒迦𠼝陀閻㧊(34)（Sarva chataka hridaya he，所有食肉鬼的心臟，摧毀！），薩婆婆榆沒咄鼻標𠼝陀閻㧊(35)（Sarva bhayu mat-tubhi hridaya he，所有風神的心臟，摧毀！），跢侄他(36)（Tadyatha，即說咒曰），陀訶陀訶(37)（Daha daha，燒燬，燒燬），缽吒缽吒(38)（Pata pata，擊碎，擊碎），阿比奢(39)（Abhica，詛咒），阿比奢(40)（Abhica，詛咒），唵唵唵(長引三同41)（Om Om Om，神聖的唵），㧊㧊㧊(42)（He He He，摧毀，摧毀，摧毀），跋折啰波你(43)（Vajrapani，金剛手），啰(上音)怛若(二合)波夜底(44)（Ratna payati，珍寶的供養），莎訶(45)（Svaha，成就）。 這是一大神咒。悉能辟除一切障難。若人意欲受持此咒。日日香湯凈灑浴已。著新凈衣自護身竟。入道場中而作水壇。縱廣四肘。嚴飾壇法如餘部說。莊嚴已竟即作結界。其壇中心安軍茶利金剛（Kundali-vajra，軍茶利金剛）之座。若有其像將迎安置。若無其像標心作印請坐亦得。散種種華燒安悉香。數數誦咒滿十萬遍。以後凈處作五色壇。嚴飾如前餘部中說。入此檀中散種種花燒種種香。種種飲食燈明等供而用供養髮愿。誦咒咒酥蜜等火爐中燒。若百八遍若千八遍供養。乃至一七二七日。數滿已即果所愿。以後隨心所作皆成。治病大驗。降伏一切惡魔鬼神。惡人非人不能為害。 軍茶利三摩耶結大界法印咒第二十六(亦名一切佛摩訶三昧耶印（Sarva-Buddha-Mahasamaya-mudra，一切佛大三昧耶印）)
【English Translation】 English version Seven) Sarva bhit-tana vinayaka ya he (Destroyer of all obstacles, destroy!), Shatru hridaya he (Enemy's heart, destroy!), Yaksa hridaya he (Yaksa's heart, destroy!), Rakshasa hridaya he (Rakshasa's heart, destroy!), Mara mara rakshasa hridaya he (Heart of Mara and Mara Rakshasa, destroy!), Sarva graha hridaya he (Heart of all planets, destroy!), Sarva chataka hridaya he (Heart of all flesh-eating ghosts, destroy!), Sarva bhayu mat-tubhi hridaya he (Heart of all wind gods, destroy!), Tadyatha (Thus say the mantra), Daha daha (Burn, burn), Pata pata (Smash, smash), Abhica (Curse), Abhica (Curse), Om Om Om (The sacred Om), He He He (Destroy, destroy, destroy), Vajrapani (Vajrapani), Ratna payati (Offering of jewels), Svaha (Accomplishment). This is a great mantra. It can ward off all obstacles. If one wishes to uphold this mantra, one should purify oneself daily with fragrant water and bathe, put on new and clean clothes, and protect oneself. Enter the mandala and create a water altar, four cubits in length and width. Adorn the altar according to the methods described in other texts. After the adornment is complete, perform the boundary ritual. In the center of the altar, place the seat of Kundali-vajra (Kundali-vajra). If there is an image, welcome and place it. If there is no image, visualize it in your mind, make the mudra, and invite it to sit. Scatter various flowers and burn benzoin incense. Recite the mantra repeatedly, completing one hundred thousand repetitions. Afterward, create a five-colored altar in a clean place. Adorn it as described in other texts. Enter this mandala, scatter various flowers, burn various incenses, and offer various foods, drinks, lamps, and other offerings. Make vows. Recite the mantra and burn ghee, honey, etc., in the fire pit. Offerings should be made for one hundred and eight or one thousand and eight repetitions, even for one or two weeks. Once the number of repetitions is completed, the desired wishes will be fulfilled. Afterward, whatever one wishes to do will be accomplished. It is highly effective in curing illnesses and subduing all evil demons and spirits. Evil people and non-humans will not be able to cause harm. The Twenty-sixth Mudra and Mantra for Binding the Great Boundary of Kundali Samaya (Also known as the Sarva-Buddha-Mahasamaya-mudra (Sarva-Buddha-Mahasamaya-mudra))
咒)
以二小指二無名指。交叉右壓左。挺在掌中。直豎二中指。斜舒直頭相拄。以二頭指各屈。捻中指第三節背。以二大指各附博二頭指邊側。開掌咒曰。
唵(一)商迦(上音)禮(二)摩訶三昧焰(上音三)盤陀盤陀(四)莎訶(五)
是法印咒。若有建立道場壇所。請一切佛般若菩薩金剛天等欲供養者。聖眾若到一一各作華座印咒。承迎安置本位總竟。然後作此法印誦咒。以印右轉三遍七遍。皆得稱為靜警。是名內外嚴密之法。作是法已。聖眾皆安坐受供養。咒師不解作此法者。多有諸惡魔神外鬼毗那夜迦等之所得便。即不安隱。治病亦爾。而作種種供養法事。總事已竟。又作是印更咒七遍。但誦前咒。盤陀盤陀次下更加文阇文阇。始云莎訶。以印左轉。轉至三匝誦咒七遍。此名解散亦名開鎖。若不依是法用之者。咒師得殃。譬如國王命諸群臣而為宴會。遣諸兵將守捉街道。門戶牢密無人得入。事畢將散。亦復如是。
軍茶利使者法印咒第二十七
印與般若使者印同。大指來去咒曰。
唵(一)𠯖嚕𠯖嚕(二)揭啰阇(三)揭啰阇(四)訶那訶那(五)莎訶(六)
是一法咒。若欲使其使者治病。即誦此咒。若留使者遣看病者。亦誦此咒。若用軍茶利法治病之時
【現代漢語翻譯】 現代漢語譯本 （咒）
用兩隻手的兩個小指和兩個無名指交叉，右手壓在左手上，使其挺立在掌中。伸直豎起兩個中指，稍微傾斜使指尖相抵。用兩個食指各自彎曲，按在中指的第三節背部。用兩個大拇指各自貼靠在食指的邊側。張開手掌唸誦咒語：
唵(om，種子字)(一) 商迦(shangka)(上聲) 禮(li)(二) 摩訶(maha) 三昧焰(samaye)(上聲三) 盤陀(bandha) 盤陀(bandha)(四) 莎訶(svaha)(五)
這是法印和咒語。如果有人建立道場或壇場，邀請一切佛、般若菩薩、金剛、天等前來接受供養，聖眾如果到來，就為每一位聖眾各做一個華座印和咒語，承接並安置在本位上，全部完畢后，然後做這個法印並誦咒。用印向右旋轉三遍或七遍，都可以稱為靜警。這叫做內外嚴密之法。做了這個法之後，聖眾都會安穩地坐下接受供養。咒師如果不瞭解並做這個法，就容易被各種惡魔、神、外鬼、毗那夜迦(vinayaka，障礙神)等所乘虛而入，就會不安穩。治療疾病也是如此。在做各種供養法事，全部事情完畢后，再做這個印，再念誦咒語七遍。只是唸誦前面的咒語，在『盤陀盤陀』之後，再增加『文阇文阇』，最後說『莎訶』。用印向左旋轉，旋轉三圈，唸誦咒語七遍。這叫做解散，也叫做開鎖。如果不按照這個方法使用，咒師會遭受災殃。譬如國王命令各位群臣舉行宴會，派遣各位兵將守衛街道，門戶嚴密，沒有人能夠進入。事情完畢將要解散，也是這樣。
軍茶利(kundali)使者法印咒第二十七
印相與般若使者的印相同。大拇指來回移動，唸誦咒語：
唵(om)(一) 𠯖嚕(kilu) 𠯖嚕(kilu)(二) 揭啰阇(graha-raja)(三) 揭啰阇(graha-raja)(四) 訶那(hana) 訶那(hana)(五) 莎訶(svaha)(六)
這是一個法咒。如果想要使喚使者去治療疾病，就念誦這個咒語。如果留下使者去看護病人，也念誦這個咒語。如果使用軍茶利法治療疾病的時候
【English Translation】 English version (Mantra)
With the two little fingers and two ring fingers of both hands crossed, the right hand pressing on the left, making them stand upright in the palm. Straighten and erect the two middle fingers, slightly inclined so that the tips touch each other. With the two index fingers each bent, press on the back of the third joint of the middle fingers. With the two thumbs each attached to the side of the index fingers. Open the palms and recite the mantra:
Om (seed syllable) (1) Shang-ka (2) Maha Samaye (3) Bandha Bandha (4) Svaha (5)
This is the mudra and mantra. If someone establishes a mandala or altar, inviting all Buddhas, Prajna Bodhisattvas, Vajras, Devas, etc., to receive offerings, if the holy assembly arrives, then make a flower seat mudra and mantra for each one, receive and place them in their respective positions. After everything is completed, then make this mudra and recite the mantra. Rotate the mudra three or seven times to the right, which can be called 'quiet warning'. This is called the method of inner and outer strictness. After doing this, the holy assembly will sit peacefully and receive offerings. If the mantra master does not understand and perform this method, it is easy for various demons, gods, external ghosts, Vinayakas (hindrance deities), etc., to take advantage of the opportunity, and there will be no peace. It is the same when treating illnesses. After performing various offering rituals and completing all matters, make this mudra again and recite the mantra seven times. Just recite the previous mantra, after 'Bandha Bandha', add 'Venca Venca', and finally say 'Svaha'. Rotate the mudra to the left, rotating three times, reciting the mantra seven times. This is called dissolution, also called unlocking. If it is not used according to this method, the mantra master will suffer calamity. It is like a king ordering his ministers to hold a banquet, sending his generals to guard the streets, the doors are tightly closed, and no one can enter. When the matter is completed and about to be dismissed, it is also like this.
Kundali Messenger Mudra Mantra Twenty-seventh
The mudra is the same as the Prajna messenger mudra. Move the thumbs back and forth, reciting the mantra:
Om (1) Kīlu Kīlu (2) Graha-raja Graha-raja (3) Hana Hana (4) Svaha (5)
This is a dharma mantra. If you want to send the messenger to treat illnesses, then recite this mantra. If you leave the messenger to look after the patient, also recite this mantra. If using the Kundali method to treat illnesses
。即遣使者看其病人。若軍茶利住。使者得去。若軍茶利去。使者即住如是更互皆悉有驗。
軍茶利金剛受法壇
若欲受持軍茶利法。先畫其像。遍身青色兩眼俱赤。攬發成髻。其頭髮色黑赤交雜。如三昧火焰。張眼大怒。上齒皆露而咬下唇。作大瞋面。有二赤蛇兩頭相交。垂在胸前。頭仰向上。其兩蛇尾各穿像耳。尾頭垂下至於肩上。其二蛇色如黃侯蛇。赤黑間錯。其像有八臂手。右最上手把跋折羅。屈臂向上。下第二手把長戟拄。屈臂向上。其戟上下各有三叉皆有鋒刃。一頭向上一頭拄地。下第三臂壓左第三臂。兩臂相交在於胸上。右手中把兩個赤蛇。其蛇相交。各向像面。左手亦把一頭赤蛇。兩手各作跋折啰印。兩手大指各捻小指甲。余指皆申。即以左手壓右腋前。次以右手壓左腋前。即是身印。下第四臂仰垂向下。勿著右𦜮。五指皆申施無畏手。左上手中把金輪形。屈臂向上。輪有八角。轂輞成具。下第一手中指以下三指各屈向掌。大指捻中指上節側。頭指直豎。向上申之。屈其臂肘。手臂向左。下第四手橫覆左𦜮指頭向右。八手腕中皆著金釧。以紫色地散花錦天衣。絡髆項背。令其天衣頭。分左右各垂向下。將以綠表肉紅裹帶。用系其腰。虎皮與錦。鞔其兩𦜮。其兩腳脛各有赤蛇。絞其腳脛。
【現代漢語翻譯】 現代漢語譯本：於是立刻派遣使者去探望病人。如果軍茶利（Kundali，金剛名，意為甘露軍荼利明王）還在，使者就可以離開。如果軍茶利已經離去，使者就留下。這樣交替進行，每次都應驗。
軍茶利金剛受法壇
如果想要受持軍茶利法，首先要繪製他的畫像。他的全身是青色，兩眼都是紅色。將頭髮挽成髮髻，頭髮的顏色是黑色和紅色交雜，如同三昧的火焰。他張大眼睛，非常憤怒。上面的牙齒都露出來，咬著下唇，做出極度憤怒的表情。有兩條紅色的蛇，蛇頭相互交纏，垂在他的胸前，蛇頭朝上。兩條蛇的尾巴分別穿過畫像的耳朵，尾端垂下到肩膀上。這兩條蛇的顏色像黃侯蛇一樣，紅色和黑色相間。畫像有八隻手臂。右邊最上面的手拿著跋折羅（Vajra，金剛杵），彎曲手臂向上。右邊第二隻手拿著長戟拄地，彎曲手臂向上。長戟的上下各有三個叉，都有鋒利的刃。一頭朝上，一頭拄地。右邊第三隻手臂壓著左邊第三隻手臂，兩臂在胸前相交。右手中拿著兩條紅色的蛇，兩條蛇相互交纏，各自朝向畫像的面部。左手也拿著一條紅色的蛇。兩手都結跋折啰印（Vajra mudra，金剛印），兩手的大拇指都捏著小指的指甲，其餘手指都伸直。然後用左手壓在右腋前，再用右手壓在左腋前，這就是身印。右邊第四隻手臂仰著向下垂，不要碰到右邊的膝蓋，五指都伸直，做施無畏手印。左邊最上面的手中拿著金輪形，彎曲手臂向上。輪子有八個角，輪轂和輪輞都完整具備。左邊第一隻手中指以下的三根手指都彎曲向掌心，大拇指捏在中指的上節側面，食指筆直豎立，向上伸出。彎曲他的臂肘，手臂向左。左邊第四隻手橫放在左膝上，指頭向右。八隻手腕上都戴著金釧。用紫色底色、散花的錦緞天衣，遮蓋他的脖子和後背，讓天衣的兩端，分別向左右垂下。用綠色的外層、肉紅色的裡子的腰帶，繫在他的腰間。用虎皮和錦緞，包裹他的兩個膝蓋。他的兩條小腿上各有紅色的蛇，纏繞著他的小腿。
【English Translation】 English version: Immediately he sent a messenger to check on the sick person. If Kundali (Vajra name, meaning Nectar Kundali Vidyaraja) remained, the messenger could leave. If Kundali had departed, the messenger would stay. This was done alternately, and each time it proved true.
Kundali Vajra Empowerment Altar
If you wish to receive and uphold the Kundali Dharma, first draw his image. His entire body is blue, and both eyes are red. Gather the hair into a topknot, the color of the hair being a mixture of black and red, like the flames of Samadhi. He opens his eyes wide, greatly enraged. The upper teeth are all exposed, biting the lower lip, making a face of extreme anger. There are two red snakes, their heads intertwined, hanging in front of his chest, the snake heads facing upwards. The tails of the two snakes each pierce the image's ears, the tail ends hanging down to the shoulders. The color of these two snakes is like that of a yellow-backed rat snake, with red and black interspersed. The image has eight arms. The uppermost right hand holds a Vajra (diamond scepter), bending the arm upwards. The second right hand holds a long halberd, propping it on the ground, bending the arm upwards. The halberd has three prongs at both the top and bottom, all with sharp blades. One end faces upwards, and the other end props on the ground. The third right arm presses against the third left arm, the two arms crossing over the chest. In the right hand, he holds two red snakes, the two snakes intertwined, each facing the image's face. The left hand also holds a red snake. Both hands form the Vajra mudra (diamond seal), the thumbs of both hands pinching the fingernails of the little fingers, the remaining fingers all extended. Then, use the left hand to press in front of the right armpit, and then use the right hand to press in front of the left armpit, this is the body mudra. The fourth right arm hangs down, do not touch the right knee, all five fingers extended, making the gesture of fearlessness. In the uppermost left hand, he holds a golden wheel shape, bending the arm upwards. The wheel has eight corners, the hub and rim complete. In the first left hand, the three fingers below the middle finger are all bent towards the palm, the thumb pinches the side of the upper joint of the middle finger, the index finger is straight and erect, extending upwards. Bend his elbow, the arm facing left. The fourth left hand lies horizontally on the left knee, the fingertips facing right. All eight wrists wear golden bracelets. Use a purple background, scattered flower brocade celestial robe, covering his neck and back, letting the two ends of the celestial robe, separately hang down to the left and right. Use a green outer layer, flesh-red lined belt, to tie around his waist. Use tiger skin and brocade, to cover his two knees. Each of his two shanks has a red snake, coiling around his shanks.
其兩蛇色赤黑間錯。仍令其像立於七寶雙蓮花上。其右腳指還向右邊。其左腳指還向左邊。其像左邊踝子以下。畫一鬼王。身似人形軀貌粗大。作白象頭。屈膝跪坐。舉頭向上瞻仰像顏。其鬼右手把蘿蔔根。屈臂向上。左臂平屈。展手仰掌把歡喜團。其手兩腕皆著金釧。其鬼頸下著金纓絡。將以綠帶系其腰上。以朝霞錦鞔其兩𦜮。畫此像已。覓一凈房。佛堂亦得。當於其中燒香啟白。掘去惡土瓦石糞等。更將余處凈黃土來。填其掘處。堅筑令平四面正等。咒師即以香湯洗浴著新凈衣。施主亦然。與其建立懺悔罪障受法道場。其道場地先以香泥塗之一遍。次即結界作法事訖。次以佉陀羅木作橛四枚。枚別各長橫量八指。用大心咒。咒其橛子一百八遍。即于其地四角釘之。其四角橛。一釘已后永莫拔卻。咒白芥子亦復如是。即於四方及其中央。各穿作孔深一搩許。埋其芥子。后以牛糞香湯和已更涂其地。涂一遍已又更結界。次立道場隨意闊狹。懸諸幡蓋及諸寶物。極令嚴凈。更作一遍結界法事。即以少分花香。供養行道已竟。發遣金剛。既發遣已。當道場中。以五色作四肘法壇。言五色者。所謂一白二黃三赤四青五黑。欲作壇時。更以種種名香和水。以大心咒咒其香水一百八遍。用涂其地待湆干。即用粉繩而拼其地。四方
【現代漢語翻譯】 兩條蛇的顏色是紅色和黑色相間。然後讓這個[佛]像站立在七寶雙蓮花上。它的右腳指向右邊。它的左腳指向左邊。在[佛]像的左邊腳踝以下，畫一個鬼王（Guǐwáng，demon king）。這個鬼王身體像人，但體型粗大，長著白象的頭。它屈膝跪坐，抬頭仰望[佛]像的面容。鬼王的右手拿著蘿蔔根，彎曲手臂向上舉起。左臂平屈，張開手掌向上，拿著歡喜團。它的手腕上都戴著金釧（jīn chuàn，gold bracelets）。鬼王的脖子上戴著金纓絡（jīn yīngluò，gold necklace），用綠色的帶子繫在腰上，用朝霞錦（cháoxiá jǐn，brocade）覆蓋它的兩膝。畫像完成後，找一個乾淨的房間，佛堂也可以。在那裡燒香祈禱，挖走不乾淨的泥土、瓦片、石頭、糞便等。再從其他地方取來乾淨的黃土，填補挖過的地方，夯實平整，四面方正。咒師（zhòushī，mantra master）用香湯沐浴，穿上乾淨的新衣服。施主（shīzhǔ，donor）也一樣。與他們一起建立懺悔罪障、接受佛法的道場（dàochǎng，altar）。道場要先用香泥塗抹一遍，然後進行結界（jiéjiè，establishing boundaries）的法事。接著用佉陀羅木（qiātuóluó mù，khadira wood）製作四根木橛（mù jué，wooden pegs），每根長約八指。用大心咒（dà xīn zhòu，great heart mantra）唸誦木橛一百零八遍，然後將它們釘在道場的四個角上。這四個角的木橛一旦釘好，就永遠不要拔出來。咒白芥子（zhòu bái jièzǐ，mantra white mustard seeds）也是這樣。在道場的四個方向和中央各挖一個大約一拃深的孔，埋入芥子。然後將牛糞和香湯混合，再次塗抹地面。塗抹一遍后，再次進行結界。然後根據需要設立道場，懸掛幡蓋（fān gài，banners and canopies）和各種寶物，使其非常莊嚴乾淨。再做一遍結界法事。然後用少量的鮮花和香，供養並進行繞行儀式。儀式結束后，遣送金剛（jīngāng，vajra）。遣送完畢后，在道場中央，用五種顏色的粉末製作一個四肘（sì zhǒu，four cubits）的法壇（fǎ tán，dharma altar）。五種顏色指的是白色、黃色、紅色、青色和黑色。在製作法壇時，將各種名貴的香和水混合，用大心咒唸誦香水一百零八遍，用來塗抹地面，等待水分蒸發。然後用粉線在地面上畫出方格。
【English Translation】 The two snakes are colored with alternating red and black. Then, have the image stand on a seven-jeweled double lotus flower. Its right foot points to the right. Its left foot points to the left. Below the ankle on the left side of the image, draw a Guǐwáng (demon king). This demon king has a human-like body but is large in size, with the head of a white elephant. It kneels with bent knees, looking up at the face of the image. The demon king's right hand holds a radish root, bending its arm upwards. The left arm is bent horizontally, with the palm facing upwards, holding a 'joyful ball'. Both of its wrists are adorned with jīn chuàn (gold bracelets). The demon king wears a jīn yīngluò (gold necklace) around its neck, tied at the waist with a green belt, and its knees are covered with cháoxiá jǐn (brocade). After the image is drawn, find a clean room, a Buddhist hall is also acceptable. Burn incense and pray there, digging away unclean soil, tiles, stones, feces, etc. Then, bring clean yellow soil from elsewhere to fill the dug-out areas, compacting it to be flat and square on all sides. The zhòushī (mantra master) should bathe with fragrant water and put on clean new clothes. The shīzhǔ (donor) should do the same. Together with them, establish a dàochǎng (altar) for repentance of sins and receiving the Dharma. The altar should first be coated with fragrant mud, and then perform the ritual of jiéjiè (establishing boundaries). Next, make four mù jué (wooden pegs) from qiātuóluó mù (khadira wood), each about eight fingers long. Recite the dà xīn zhòu (great heart mantra) over the wooden pegs one hundred and eight times, and then nail them into the four corners of the altar. Once these four corner pegs are nailed in, they should never be pulled out. The same goes for the zhòu bái jièzǐ (mantra white mustard seeds). Dig a hole about a span deep in each of the four directions and the center of the altar, and bury the mustard seeds. Then, mix cow dung with fragrant water and coat the ground again. After coating it once, perform the ritual of jiéjiè again. Then, set up the altar according to the desired width and narrowness, hanging fān gài (banners and canopies) and various treasures, making it extremely solemn and clean. Perform the ritual of jiéjiè once more. Then, use a small amount of flowers and incense to make offerings and perform the circumambulation ritual. After the ritual is completed, send off the Jīngāng (vajra). After sending them off, in the center of the altar, use five colors of powder to create a Fǎ tán (dharma altar) of sì zhǒu (four cubits). The five colors refer to white, yellow, red, cyan, and black. When making the altar, mix various precious fragrances with water, recite the great heart mantra over the fragrant water one hundred and eight times, and use it to coat the ground, waiting for the moisture to evaporate. Then, use a powder line to draw squares on the ground.
正等作規界已。先下白粉。次黃后赤次青后黑。其壇中心作蓮花座。安軍茶利金剛形像。東面安置三跋折啰。南面北面亦如東面。四角各安二跋折啰。各相交叉(如十字形)。于西門內南北兩相。各別安置二跋折啰。其上各安飲食供養。其食皆須種種餅果具足十盤。四面四盤。四角四盤。中心一盤。外著一盤施與一切諸鬼神等。燈五十二盞。若不辦者用十六盞。中心四角。各著一盞。外院四角各一盞燈。四門兩邊各一盞燈。四角各豎一口大刀。四門當中各豎一箭。中心仰著明鏡一面。咒師在於西門面向東坐。咒師南邊安一火爐。擬燒酥蜜乳酪胡麻粳米等物。其咒師前敷凈布已。布上安置種種香花及飲食等。總安置竟。更結界已。咒師誦咒印其香爐。手把香爐燒香啟白。法用如前。即作護身辟除結界召請等法。一依如前十一面說。即把香爐。先當供養阿彌陀佛。次當供養東方一切諸佛菩薩金剛天等梵釋四王。乃至十方亦復如是。總供養已。放著香爐至心三禮。次散一切上妙香花。次當行道。次燒酥蜜飲食等物而為供養。若其日日無有香花飲食等物可供養者。即作一切供養之印而供養之。其印如前般若部說咒曰。
唵(一)薩婆菩馱阿提瑟恥(二合)帝(二)悉頗(二合)啰醯(上音)迷(三)伽伽那(去音)劍(
【現代漢語翻譯】 現代漢語譯本： 佈置好壇場和結界后，首先塗上白粉，然後依次是黃色、紅色、青色、黑色。在壇場中心製作蓮花座，安置軍茶利金剛（Kundali-vajra，意為甘露瓶金剛）的形象。東面安置三跋折啰（tri-vajra，意為三股金剛杵），南面和北面也像東面一樣佈置。四個角各安置兩個跋折啰（vajra，意為金剛杵），互相交叉（如十字形）。在西門內南北兩側，各自安置兩個跋折啰。在這些跋折啰上，各自安放飲食供養。食物必須是各種餅和水果，總共十盤。四面各一盤，四個角各一盤，中心一盤。另外再放一盤，施與一切諸鬼神等。燈五十二盞。如果條件不允許，用十六盞也可以。中心和四個角，各放一盞。外院四個角各一盞燈。四門兩邊各一盞燈。四個角各豎立一口大刀。四門當中各豎立一支箭。中心仰放一面明鏡。咒師在西門面向東坐。咒師南邊安置一個火爐，準備焚燒酥油、蜂蜜、乳酪、胡麻、粳米等物。咒師前面鋪設乾淨的布。布上安置各種香花及飲食等。全部安置完畢后，再次結界。咒師誦咒，用咒印香爐。手持香爐燒香啟白，儀軌如前所述。然後進行護身、辟除、結界、召請等法，完全依照前面十一面觀音法中所說。然後拿起香爐，先供養阿彌陀佛（Amitabha），再供養東方一切諸佛、菩薩、金剛、天等、梵天、帝釋天、四大天王，乃至十方也是如此。全部供養完畢后，放下香爐，至誠三拜。然後散一切上妙香花。然後開始行道。然後焚燒酥油、蜂蜜、飲食等物作為供養。如果每天沒有香花飲食等物可以供養，就結一切供養之印而供養之。這個手印如前《般若部》所說。咒語如下： 唵(om)(一) 薩婆 菩馱 阿提瑟恥(二合)(sarva-buddha-adhisthite)(二) 悉頗(二合)啰 醯(上音)迷(sphara he me)(三) 伽伽那(去音) 劍(gagana kham)(四)
【English Translation】 English version: After the mandala is arranged and the boundaries are set, first apply white powder, followed by yellow, then red, then blue, and finally black. In the center of the mandala, create a lotus seat and place the image of Kundali-vajra (meaning 'nectar bottle vajra'). Place tri-vajras (meaning 'three-pronged vajra') on the east side, and arrange the south and north sides in the same way as the east. Place two vajras (meaning 'diamond scepter') at each of the four corners, crossing each other (like a cross). Inside the west gate, on both the north and south sides, place two vajras separately. On top of these vajras, place offerings of food and drink. The food must consist of various cakes and fruits, totaling ten plates. One plate on each of the four sides, one plate at each of the four corners, and one plate in the center. Place another plate outside to give to all the ghosts and spirits. Use fifty-two lamps. If that is not possible, sixteen lamps will suffice. Place one lamp in the center and at each of the four corners. Place one lamp at each of the four corners of the outer courtyard. Place one lamp on each side of the four gates. Erect a large sword at each of the four corners. Erect an arrow in the middle of each of the four gates. Place a bright mirror face up in the center. The mantra master sits facing east at the west gate. Place a fire pit south of the mantra master, preparing to burn ghee, honey, yogurt, sesame seeds, and polished rice. Spread a clean cloth in front of the mantra master. Place various incense, flowers, food, and drink on the cloth. After all the arrangements are complete, set the boundaries again. The mantra master recites the mantra and seals the incense burner with a mudra. Holding the incense burner, burn incense and make the announcement, following the ritual as described earlier. Then perform the practices of self-protection, exorcism, boundary setting, and summoning, following the instructions given in the Eleven-Faced Avalokiteśvara practice. Then take the incense burner and first offer it to Amitabha. Next, offer it to all the Buddhas, Bodhisattvas, Vajras, Devas, Brahma, Indra, and the Four Heavenly Kings of the east, and so on for all ten directions. After completing all the offerings, put down the incense burner and prostrate three times with sincerity. Then scatter all the supreme incense and flowers. Then begin circumambulation. Then burn ghee, honey, food, and other items as offerings. If there are no incense, flowers, food, or other items available for offering on a daily basis, then form the mudra of all offerings and make the offering. This mudra is as described in the Prajna section. The mantra is as follows: Om (一) Sarva Buddha Adhisthite (二) Sphara He Me (三) Gagana Kham (四)
平音四)娑縵馱(五)莎訶(六)
次作般若印。當心上著。口說三業所犯之罪發露懺悔。正坐莫動。數數禮佛口讚歎云。諸佛智慧大勇精進。那羅延力般若波羅蜜多等功德之行。次發願云。愿弟子等若在人中。常聞大乘法及陀羅尼印等法藏。不見惡事不聞惡法。不遇外道諸惡人等。不遭九橫。若命終時十方凈土隨意往生。常見諸佛。一切眾生亦復如是。發是念已誦大心咒一千八遍。及次第作當部法印而為供養。從此已後日日每旦洗手面訖。口嚼楊枝揩齒凈已。誦小心咒咒手中水。滿七遍已向東散之。如是三遍。然後更咒手中凈水。滿七遍已散灑頭上。后為洗浴。如其緣事不得洗浴。直作灑水法事結凈。然後入房作護身竟。入道場中如是供養。如不能辦日日飲食。空用香花作供養印。供養亦得。要須夜別一時供養懺悔。日別三時誦咒。乃至滿足一百萬遍。數滿足已散去法壇。更作泥飾還如初時。安置法用一夜供養作法。事竟擎取其壇中心水罐。出於道場西門之外。又更別作一小方壇。壇上安置一小床子。令受法人坐床子上。以水灌於受法人頂。當灌頂時。其受法人心口發願。灌頂畢已。著衣入于道場之內。一一次第作印發遣。是故常得軍茶利金剛護念。一切行用皆有靈驗。
軍茶利金剛救病法壇
【現代漢語翻譯】 現代漢語譯本： （平音四）娑縵馱（samanta，普遍的）(五) 莎訶（svaha，成就）(六)
接下來結般若印。放在心口上。口中說出三業所犯下的罪過，發露懺悔。端正坐好不要動。多次禮拜佛，口中讚歎說：諸佛具有大智慧、大勇猛、大精進、那羅延（narayana，毗濕奴神）的力量、般若波羅蜜多（prajnaparamita，般若波羅蜜多）等等功德之行。接下來發愿說：愿弟子等如果身在人世間，常常聽聞大乘佛法以及陀羅尼印等等法藏，不看見惡事，不聽聞惡法，不遇到外道以及各種惡人等等，不遭遇九種橫死。如果壽命終結時，可以隨意往生到十方凈土，常見到諸佛。一切眾生也同樣如此。發了這個愿之後，誦大心咒一千零八遍，並且依次結當部的法印來進行供養。從此以後，每天早上洗手洗臉完畢后，口中嚼楊枝來清潔牙齒，然後誦小心咒來加持手中的水，念滿七遍後向東方灑去。這樣重複三遍。然後再次加持手中的凈水，念滿七遍后灑在頭上。之後進行洗浴。如果因為某些原因無法洗浴，就直接進行灑水法事來結凈。然後進入房間，做好護身之後，進入道場中按照上述方法進行供養。如果無法每天都準備飲食，只用香花來結供養印進行供養也可以。一定要在晚上另外抽出一個時間來進行供養和懺悔。每天抽出三個時間來誦咒，直到念滿一百萬遍。數量滿足后，就可以撤去法壇。重新用泥土裝飾，恢復到最初的樣子。安置法器，用一夜的時間來進行供養和作法。事情結束后，拿起法壇中心的水罐，從道場的西門之外取出。另外再做一個小方壇。在壇上安置一張小床。讓接受灌頂的人坐在床上。用水灌在接受灌頂的人的頭頂。在灌頂的時候，接受灌頂的人心中和口中都要發願。灌頂完畢后，穿好衣服進入道場之內。一次又一次地依次結印發遣。因此常常能夠得到軍茶利金剛（kundali-vajra，軍荼利金剛）的護念，一切行為都有靈驗。
軍茶利金剛救病法壇
【English Translation】 English version: (Syllable Four) Samanta (five) Svaha (six)
Next, form the Prajna Mudra. Place it on your heart. Recite the sins committed by the three karmas, confessing and repenting. Sit upright and do not move. Repeatedly prostrate to the Buddha, praising, 'The Buddhas possess great wisdom, great courage, great diligence, the power of Narayana, Prajnaparamita, and other meritorious practices.' Then make a vow, 'May disciples, if in the human realm, always hear the Mahayana Dharma and the Dharma treasury of Dharani Mudras, not see evil deeds, not hear evil teachings, not encounter heretics and evil people, not suffer the nine untimely deaths. When life ends, may we be reborn at will in the pure lands of the ten directions, always seeing the Buddhas. May all sentient beings be the same.' After making this vow, recite the Great Heart Mantra one thousand and eight times, and successively form the Mudras of the respective sections as offerings. From then on, every morning after washing hands and face, chew willow branches to clean the teeth, then recite the Small Heart Mantra to bless the water in your hands, reciting it seven times and scattering it to the east. Repeat this three times. Then bless the clean water in your hands again, reciting it seven times and sprinkling it on your head. Then take a bath. If for some reason you cannot take a bath, directly perform the water sprinkling ritual to purify. Then enter the room, perform self-protection, and enter the Mandala to make offerings as described above. If you cannot prepare food every day, you can use incense and flowers to form the Offering Mudra. You must set aside a separate time at night for offering and repentance. Set aside three times each day to recite the mantra, until you have completed one million recitations. Once the number is fulfilled, you can dismantle the Dharma altar. Redecorate with mud, returning it to its original state. Place the Dharma implements and perform offerings and rituals for one night. After the ritual is completed, take the water jar from the center of the altar and take it outside the west gate of the Mandala. Then create another small square altar. Place a small bed on the altar. Have the person receiving the empowerment sit on the bed. Pour water on the head of the person receiving the empowerment. During the empowerment, the person receiving the empowerment should make a vow in their heart and mouth. After the empowerment is completed, put on clothes and enter the Mandala. One by one, successively form the Mudras and send them forth. Therefore, you can always receive the protection of Kundali-Vajra, and all actions will have efficacy.
Kundali-Vajra Healing Mandala
若有人著鬼神病者。于病人家。如法莊嚴道場畢已。即著施主上好衣服。與作四肘二色彩壇。一白二赤。壇開四門。五方各畫二跋折羅(十字交著)其壇四角各豎長刀一口。四門各豎好箭一隻。中心安鏡一面仰著。種種飲食共宬十盤。四面四盤四角四盤中心一盤。壇外一盤施與一切鬼神。燈十二盞。香水娑羅一。壇外西南。別泥一所小圓罈子。著一盤食安一盞燈。與一切鬼神。大壇中心著一水罐。滿宬凈水。以青柏葉青竹柳葉。以生絹束插其罐口。限三日內。在於壇所誦前大咒。以病人差為限即止。唯燒安悉香。若不誦咒病人還房。若誦咒時還入壇內。咒師病人俱斷一切酒肉五辛。若其食者作法不成。若不如法不凈潔者。咒師病人二人俱被毗那夜迦鬼王所打。不能辟除。不如元來不為作法。一切所有香華香水飲食等物。皆咒七遍。壇中所用一切物等。皆亦如是咒七遍已然後入用。若如是者作法即成。
軍茶利金剛治病法。用大心咒中心咒小心咒。大心咒曰。
唵(一)戶盧戶盧(二)底瑟吒(二合)底瑟吒(二合三)盤陀盤陀(四)訶(上音)那訶那(五)阿蜜哩(二合)羝(六)嗚𤙖(七)㧊(八)
中心咒曰。
唵(一)杜那杜那(二)訶(上音)那訶那(三)嗚𤙖(四)㧊(五)
【現代漢語翻譯】 現代漢語譯本 如果有人患了鬼神引起的疾病，就在病人家中，如法佈置好道場。讓施主穿上最好的衣服，製作一個四肘大小，用兩種顏色裝飾的壇，一種白色，兩種紅色。壇開設四個門，五個方位各畫兩個跋折羅（Vajra，十字交杵）。在壇的四個角各豎立一把長刀，四個門各豎立一支好箭。中心放置一面鏡子，鏡面朝上。用各種飲食共同擺放十盤供品，四面各放四盤，四個角各放四盤，中心放一盤。壇外再放一盤，施給一切鬼神。點燃十二盞燈，準備一瓶香水（娑羅樹的香水）。在壇外的西南方，另外用泥土做一個小圓罈子，放一盤食物，安放一盞燈，供養一切鬼神。在大壇的中心放置一個水罐，盛滿乾淨的水。用青柏葉、青竹葉、柳葉，用生絹捆紮，插在罐口。限定三天之內，在壇所誦唸前面的大咒，以病人痊癒為限停止。只燒安悉香。如果不誦咒，病人就回到房間。如果誦咒時，就回到壇內。咒師和病人都必須斷絕一切酒肉和五辛（五種辛辣食物）。如果吃了這些東西，作法就不會成功。如果不按照儀軌，不保持潔凈，咒師和病人都會被毗那夜迦（Vinayaka）鬼王所打，無法驅除。不如一開始就不作法。所有香、花、香水、飲食等物品，都要念咒七遍。壇中所用的一切物品等，也都要這樣唸咒七遍之後才能使用。如果這樣做，作法就能成功。
軍茶利（Kundali）金剛治病法。使用大心咒、中心咒、小心咒。大心咒如下：
唵(om)(1) 戶盧戶盧(hulu hulu)(2) 底瑟吒(tistha)(二合) 底瑟吒(tistha)(二合)(3) 盤陀盤陀(bandha bandha)(4) 訶(ha)(上音) 那訶那(hana hana)(5) 阿蜜哩(amrita)(二合) 羝(ti)(6) 嗚𤙖(hum phat)(7) 㧊(phat)(8)
中心咒如下：
唵(om)(1) 杜那杜那(duna duna)(2) 訶(ha)(上音) 那訶那(hana hana)(3) 嗚𤙖(hum phat)(4) 㧊(phat)(5)
【English Translation】 English version If someone is afflicted with a disease caused by ghosts or spirits, then in the sick person's home, after properly preparing the mandala. Have the donor wear their best clothes and create a four-cubit-sized altar decorated with two colors, one white and two red. The altar should have four gates, and in each of the five directions, draw two Vajras (crossed thunderbolts). At each of the four corners of the altar, erect a long sword, and at each of the four gates, erect a good arrow. In the center, place a mirror facing upwards. Arrange ten plates of various foods as offerings, four plates on each side, four plates at each corner, and one plate in the center. Place another plate outside the altar to give to all ghosts and spirits. Light twelve lamps and prepare a bottle of fragrant water (Sal tree fragrant water). Outside the altar, to the southwest, separately make a small round mud altar, place a plate of food on it, and set a lamp, offering it to all ghosts and spirits. In the center of the large altar, place a water jar filled with clean water. Tie green cypress leaves, green bamboo leaves, and willow leaves with raw silk and insert them into the mouth of the jar. Limit the practice to three days, reciting the preceding great mantra at the altar until the patient is healed. Only burn benzoin incense. If not reciting the mantra, the patient should return to their room. If reciting the mantra, they should return to the altar. The mantra master and the patient must abstain from all alcohol, meat, and the five pungent spices. If they consume these things, the ritual will not succeed. If the ritual is not performed according to the rules and without cleanliness, both the mantra master and the patient will be struck by the Vinayaka (Vinayaka) ghost king and cannot be warded off. It is better not to perform the ritual at all. All incense, flowers, fragrant water, food, and other items must be chanted over seven times. All items used in the altar must also be chanted over seven times before being used. If done in this way, the ritual will succeed.
The Kundali (Kundali) Vajra Healing Method. Use the Great Heart Mantra, the Center Mantra, and the Small Heart Mantra. The Great Heart Mantra is as follows:
Om (1) Hulu Hulu (2) Tistha (3) Tistha (3) Bandha Bandha (4) Ha (5) Hana Hana (6) Amrita Ti (7) Hum Phat (8) Phat (8)
The Center Mantra is as follows:
Om (1) Duna Duna (2) Ha (3) Hana Hana (3) Hum Phat (4) Phat (5)
小心咒曰。
唵(一)阿蜜哩(二合)羝(二)嗚𤙖(三)㧊
金剛軍茶利。在於佛前說此咒時。一切鬼神皆悉戰慄地皆震動。若人病患吐食不下。數數低頭頭旋倒地。是伏屍鬼入人身中令人作病。以酥和娑羅樹脂香。咒七遍已火中燒之。熏病人身其病即差。若不差者。以白芥子咒七遍已。繞身七匝乃燒火中。如是燒滿二十一遍其病即差。作此法者金剛大歡喜。若人患心東西狂走。或脫衣坐。或亂髮髻。或取塵土以污其身。復欲行房。數數吃食皆言不飽。或欲相打或欲相殺。赴入水火不避直進。或向湯水即墮其中。如是種種多端狀者。決定知是鬼入身中令作此病。是時咒師。即與其作二肘水壇。手執香爐。供養十方一切諸佛。燒安悉香及薰陸香二種皆得。病人頭上作護身印。數數誦咒其病即差。一日不差二日即差。
若患風熱病數數驚忙。或出或入心志不定。又複數數視婦女時或好或惡。如是病者。以娑羅樹香咒燒即差。若無此香。當取牛黃和白芥子咒燒。即差。其藥常須隨身帶行。天使者鬼所作之病。燒前香者即得除差。煙火之鬼。若人誦持一切諸佛菩薩金剛天等咒者。其鬼常隨伺求人便。入人身中作業不成。令人不好。種種作法不成就者。人定以後即用凈酥。然一盞燈咒三七遍。將此燈盞
【現代漢語翻譯】 現代漢語譯本： 小心咒曰：
唵(一) 阿蜜哩(二合) 羝(二) 嗚𤙖(三) 㧊
金剛軍茶利（Vajrakundali，金剛名號）。在佛前說此咒語時，一切鬼神都戰慄，大地也震動。如果有人生病，吐出食物無法下嚥，屢次低頭，頭暈倒地，這是伏屍鬼進入人體使人發病。用酥油和娑羅樹脂香，唸咒七遍后在火中焚燒，用煙燻病人身體，病就會好。如果不好，用白芥子唸咒七遍后，繞病人身體七圈，然後在火中焚燒。這樣焚燒滿二十一遍，病就會好。做這個方法，金剛會非常歡喜。如果有人心神不定，到處亂跑，或者脫掉衣服坐著，或者弄亂髮髻，或者拿塵土弄髒身體，又想行房事，屢次吃東西都說不飽，或者想打人或者想殺人，跳入水火中不躲避直接前進，或者向熱湯中跳進去，像這樣種種奇怪的狀況，一定知道是鬼進入人體使人得這種病。這時，咒師就為他做一個二肘的水壇，手拿香爐，供養十方一切諸佛，焚燒安息香和薰陸香這兩種香都可以。在病人頭上做護身印，屢次唸咒，病就會好。一天不好，兩天就好。
如果患風熱病，屢次驚慌忙亂，或者出去或者進來，心志不定，又屢次看婦女時，或者喜歡或者厭惡，像這樣的病，用娑羅樹香唸咒焚燒就會好。如果沒有這種香，就用牛黃和白芥子唸咒焚燒，就會好。這種藥要經常隨身攜帶。這是天使者鬼所作的病，焚燒前面的香就會好。煙火之鬼，如果有人誦持一切諸佛、菩薩、金剛、天等咒語，這種鬼經常跟隨伺機尋找機會，進入人體使人做事不成，讓人不好，種種做法不成就，人們入定以後就用乾淨的酥油，點燃一盞燈，唸咒三七遍，將這盞燈...
【English Translation】 English version: The Small Heart Mantra says:
Om (1) Amrita (2) Dhi (2) Hum Phat (3)
When Vajrakundali (Vajrakundali, a Vajra deity) speaks this mantra before the Buddha, all ghosts and spirits tremble, and the earth shakes. If a person is sick, vomits food and cannot swallow, repeatedly bows their head, feels dizzy and falls to the ground, it is a corpse ghost entering the body and causing illness. Mix ghee (clarified butter) with Sal tree resin incense, chant the mantra seven times, and then burn it in the fire. Use the smoke to fumigate the patient's body, and the illness will be cured. If it does not get better, chant the mantra over white mustard seeds seven times, circle the patient's body seven times, and then burn them in the fire. Burn in this way for twenty-one times, and the illness will be cured. Performing this method will greatly please the Vajra. If a person is mentally disturbed, running around wildly, or sitting naked, or messing up their hair, or taking dust to soil their body, and also desires sexual activity, repeatedly eats but says they are not full, or wants to hit or kill people, rushes into water or fire without avoiding it, or jumps into hot soup, with such strange symptoms, it is definitely known that a ghost has entered the body and caused this illness. At this time, the mantra master should make a water altar of two cubits, hold an incense burner, and make offerings to all Buddhas in the ten directions, burning both benzoin and frankincense. Make a protective mudra on the patient's head, and repeatedly chant the mantra, and the illness will be cured. If it does not get better in one day, it will get better in two days.
If suffering from wind-heat illness, repeatedly panicking and flustered, either going out or coming in, with an unstable mind, and also repeatedly looking at women with either liking or disliking, for such an illness, burning Sal tree incense while chanting the mantra will cure it. If there is no such incense, then take bezoar and white mustard seeds, chant the mantra and burn them, and it will be cured. This medicine should always be carried with you. This is an illness caused by the angel-messenger ghost, burning the aforementioned incense will cure it. For smoke and fire ghosts, if someone recites the mantras of all Buddhas, Bodhisattvas, Vajras, Devas, etc., the ghost often follows, seeking an opportunity to enter the body and prevent them from accomplishing tasks, making them unwell, and causing various practices to be unsuccessful. After people enter samadhi, use pure ghee to light a lamp, chant the mantra three times seven times, and take this lamp...
安置床底以缽覆燈。用左腳蹋覆燈缽上。誦咒七遍所在治病。不畏一切諸鬼神等不能障礙。若不作此咒。即令咒師心意所作轉變不定。
若人患眼淚洟唾俱出眠臥出聲。如是病者。還作上法其病即差。
若病人家遣使。請喚咒師來時。使到師邊。若其面向西南西北。此病不差。亦不得去。咒師莫去。若被貴人喚不得已去者。自作護身印。至心誦咒二十一遍然後乃去。到于彼處即放還來。更不留連。若下凡人不去最好。去而無益即失名聞。
若病人家使到師邊。若其使者。以舉左手數數摩面。咒師莫去若去不來。貴人賤人同如前法。
軍茶利像宜置南方面向北坐。咒師對像面向南坐。治病處作二肘水壇。其壇中心安一火爐。咒布瑟波(二合唐云花也)迦啰毗啰華二十一遍。投火中燒。如是燒滿一百八遍。所有病痛治無不差。作此法者。一切鬼神總皆被縛不敢作惡。咒水七遍。先須遍灑咒師頂上。如是七遍。然後乃往向病人所。又咒凈水二十一遍。散病人頂一遍即差。
若人患眼闇。取迦啰毗啰樹脂(唐云羊躑躅也)。咒三七遍以涂眼上。患眼闇人即得見明也(若采其葉即脂汁出)。
又有一法。以佉陀啰木作橛四枚。各長八指。橛別各咒二十一遍即將此橛。釘著病人所住宅內四角
【現代漢語翻譯】 現代漢語譯本： 將燈放在床底下，用缽倒扣在燈上。用左腳踩在倒扣的燈缽上。誦咒七遍，在患處進行治療。不畏懼一切鬼神等，它們不能造成障礙。如果不這樣做咒語，就會使咒師的心意所作的轉變不穩定。 如果有人患有眼淚、鼻涕、唾液一起流出，睡覺時發出聲音等疾病。對於這樣的病人，還用上面的方法，病就會痊癒。 如果病人家派人來請咒師，使者到達咒師處，如果使者面向西南或西北方向，這個病不會好，也不要去。咒師不要去。如果被貴人召喚，不得已要去，就自己作護身印，至誠誦咒二十一遍，然後才去。到達那裡后立即放他回來，不再逗留。如果是普通百姓，不去最好。去了沒有益處，反而會失去名聲。 如果病人家派使者到咒師處，如果使者用左手不停地摩擦面部，咒師不要去，如果去了就不會回來。貴人召喚的情況與前面相同。 軍茶利（Kundali，明王名）像宜安置在南面，面向北坐。咒師對著像面向南坐。在治病的地方做一個二肘的水壇。在壇的中心安放一個火爐。用咒語加持布瑟波（Busupo，花的意思）和迦啰毗啰華（Karavira，花的意思）二十一遍，投入火中燒。這樣燒滿一百零八遍，所有的病痛治療沒有不痊癒的。做這個方法的人，一切鬼神都會被束縛，不敢作惡。咒水七遍，先要遍灑在咒師的頭頂上，這樣七遍，然後才前往病人的地方。又咒凈水二十一遍，灑在病人頭頂一遍，病就會痊癒。 如果有人患有眼暗，取迦啰毗啰樹脂（Karavira，羊躑躅的意思）。咒語加持二十一遍，塗在眼睛上。患有眼暗的人就能看見光明（如果採摘它的葉子，就會有樹脂汁液流出）。 又有一種方法。用佉陀啰木（Khadira，木名）做四枚木橛，每枚長八指。木橛分別各咒二十一遍，然後將這些木橛釘在病人住宅內的四個角上。
【English Translation】 English version: Place the lamp under the bed, covering it with a bowl turned upside down. Step on the inverted bowl with your left foot. Recite the mantra seven times and treat the affected area. Do not fear any ghosts or spirits, as they cannot cause obstacles. If this mantra is not performed, it will cause instability in the transformations made by the mantra master's mind. If someone suffers from conditions such as tears, mucus, and saliva flowing together, or making sounds while sleeping, for such patients, use the above method, and the illness will be cured. If a sick person sends a messenger to invite the mantra master, and the messenger faces southwest or northwest upon arrival, the illness will not be cured, and you should not go. The mantra master should not go. If summoned by a noble person and must go, create a self-protection seal and sincerely recite the mantra twenty-one times before going. Upon arrival, immediately send him back without lingering. If it is a common person, it is best not to go. Going is of no benefit and will only lose reputation. If a sick person sends a messenger to the mantra master, and the messenger repeatedly rubs their face with their left hand, the mantra master should not go, as they will not return if they do. The situation is the same when summoned by a noble person as described before. The image of Kundali (Kundali, a Wisdom King) should be placed facing north in the south. The mantra master should sit facing south towards the image. Create a two-cubit water altar at the place of treatment. Place a fire pit in the center of the altar. Enchant Busupo (Busupo, meaning flower) and Karavira flowers (Karavira, meaning flower) twenty-one times each and throw them into the fire to burn. Burn in this way one hundred and eight times, and all illnesses will be cured without fail. Those who perform this method will bind all ghosts and spirits, preventing them from doing evil. Enchant water seven times, first sprinkling it all over the mantra master's head seven times, and then proceed to the patient's location. Also, enchant clean water twenty-one times and sprinkle it on the patient's head once, and the illness will be cured. If someone suffers from dim vision, take Karavira resin (Karavira, meaning rhododendron). Enchant it twenty-one times and apply it to the eyes. The person suffering from dim vision will regain sight (if you pick its leaves, resinous sap will come out). There is also another method. Make four wooden pegs from Khadira wood (Khadira, a type of wood), each eight fingers long. Enchant each peg twenty-one times separately, and then nail these pegs into the four corners of the patient's residence.
結界。若無此木。咒白芥子二十一遍。散病人宅四角四面結法如前。
若欲治病。至病人處燒安悉香。咒云訶訶訶。三聲訶已其病即差。
若被毒藥入腹中者。手執刀子。至心咒滿一百八遍。以此刀子遙畫彼人身上。即差。
若欲遠怨家。咒布瑟波(二合)一百八遍。依於前法對於像前。一咒一燒其人遠去。
又有一法。黑月八日。近窗門作四肘水壇。其中安像。以凈泥作摩奴沙形。身長一肘。令其仰臥頭南腳北。咒白芥子於火中燒。仍打其形。即得隨意遠遠揭車。若欲令彼還復舊者。取白芥子共布瑟波。咒一百八遍。投著栴檀香水之中。如是滿足一百八遍。稱前人名口云急差。一遍一稱即得差愈。若求咩古者。灑乾薑畢缽摩唎遮(唐云胡椒)總搗為末。以蜜臘作摩奴沙形。以咒前藥。內其腹中。火前炙其摩奴沙形。口云試迦㘕試迦㘕阿伊舍阿伊舍。如是日日三遍作法。乃至八日。即阿伊舍。婦人丈夫一種通用。
若知伏藏處。以跋折啰。日日三時時別誦咒一千八遍。即打其上。如是作法三日即出。若不出者。于其打處。即有聲出。掘之即得。不知莫作。作即不得。徒費功矣。若伏藏不出。七日作法。飲食供給誦咒即出若欲食時。未食以前。為軍茶利出種種食少分出已。心中密誦軍茶
【現代漢語翻譯】 現代漢語譯本：結界。如果沒有這種木材，就念誦咒語加持白芥子二十一遍，將白芥子撒在病人住宅的四個角落和四面，結界的方法和之前一樣。 如果想要治病，到病人處焚燒安悉香，唸誦咒語『訶訶訶』三聲，唸完后病就會好。 如果有人中了毒藥，毒藥進入腹中，就手持刀子，至誠唸誦咒語一百零八遍，用這把刀子遙指向那個人身上畫，病就會好。 如果想要遠離怨家，唸誦布瑟波（Pushpa，花）咒語一百零八遍，按照之前的方法，對著佛像，念一句咒語燒一次，那個人就會遠離。 又有一種方法，在黑月（指農曆月末）的第八天，靠近窗戶或門製作一個四肘的水壇，在水壇中安放佛像，用乾淨的泥土製作一個摩奴沙（Manusha，人）的形狀，身長一肘，讓他仰臥，頭朝南，腳朝北，唸誦咒語加持白芥子，在火中焚燒，並擊打這個泥人，就能隨意地遠遠地揭車（Kheta，田地，此處指驅離）。如果想要讓他恢復原樣，取白芥子和布瑟波（Pushpa，花），唸誦一百零八遍咒語，投入栴檀香水中，這樣滿足一百零八遍，稱呼那個人的名字，口中說『急差』，念一遍稱呼一次，病就能痊癒。如果要求咩古（Mekhala，音譯，具體含義待考），就灑上乾薑、畢缽摩唎遮（Pippalimrica，胡椒），全部搗成末，用蜜蠟製作一個摩奴沙（Manusha，人）的形狀，用咒語加持之前的藥，放入泥人的腹中，在火前炙烤這個泥人，口中說『試迦㘕試迦㘕阿伊舍阿伊舍』，這樣每天三次作法，直到第八天，就能阿伊舍（Ayesha，音譯，具體含義待考）。婦人和丈夫都可以用這種方法。 如果知道伏藏（隱藏的寶藏）的地點，就用跋折啰（Vajra，金剛杵），每天三個時辰，每個時辰唸誦咒語一千零八遍，然後用金剛杵敲打那個地方，這樣作法三天就能找到。如果找不到，在敲打的地方就會發出聲音，挖掘那裡就能得到。不知道就不要做，做了也得不到，白費功夫。如果伏藏不出現，就七天作法，提供飲食，誦唸咒語就能出現。如果想要吃飯時，在沒吃之前，為軍茶利（Kundali，軍荼利明王）拿出各種食物的少部分，心中默默誦唸軍茶利（Kundali，軍荼利明王）
【English Translation】 English version: Creating a boundary. If this wood is unavailable, chant the mantra over white mustard seeds twenty-one times, and scatter the seeds in the four corners and four directions of the sick person's house. The method of creating the boundary is the same as before. If you want to cure an illness, go to the sick person's place and burn benzoin incense. Chant the mantra 'Haha Haha' three times. After chanting, the illness will be cured. If someone has been poisoned and the poison has entered their abdomen, hold a knife in your hand and sincerely chant the mantra one hundred and eight times. Use the knife to remotely draw on the person's body, and the illness will be cured. If you want to distance yourself from an enemy, chant the Pushpa (flower) mantra one hundred and eight times. Following the previous method, in front of the Buddha image, chant the mantra once and burn once, and that person will go far away. There is another method. On the eighth day of the dark month (the end of the lunar month), near a window or door, create a water altar of four cubits. Place a Buddha image in the altar. Make a Manusha (human) figure out of clean mud, one cubit in length. Have it lie on its back with its head facing south and its feet facing north. Chant the mantra over white mustard seeds and burn them in the fire, and strike the mud figure. You can then arbitrarily drive away the Kheta (field, here meaning to drive away). If you want to restore them to their original state, take white mustard seeds and Pushpa (flower), chant the mantra one hundred and eight times, and throw them into sandalwood-scented water. Repeat this one hundred and eight times, call the person's name, and say 'Quickly be cured.' Call the name once for each repetition, and the illness will be cured. If you are seeking Mekhala (transliteration, specific meaning to be determined), sprinkle dried ginger, Pippalimrica (pepper), all ground into powder. Make a Manusha (human) figure out of beeswax, chant the mantra over the previous medicine, and place it in the mud figure's abdomen. Roast the mud figure in front of the fire, saying 'Shika Lam Shika Lam Ayesha Ayesha.' Repeat this method three times a day for eight days, and you will achieve Ayesha (transliteration, specific meaning to be determined). This method is applicable to both women and men. If you know the location of a hidden treasure (Vajra), use a Vajra (diamond scepter), three times a day, each time chanting the mantra one thousand and eight times. Then strike the location with the Vajra. If you do this for three days, you will find it. If you cannot find it, a sound will come from the place you struck. Dig there and you will find it. Do not do it if you do not know, as you will not succeed and will waste your effort. If the hidden treasure does not appear, perform the ritual for seven days, provide food and drink, and chant the mantra, and it will appear. If you want to eat, before eating, take out a small portion of various foods for Kundali (Kundali Vidyaraja), and silently chant the Kundali (Kundali Vidyaraja) mantra in your heart.
利心咒七遍。其軍茶利常隨咒師所在之處。悉皆擁護。若能日日作此法者。金剛軍茶利心大歡喜。常不遠去一切處護。治病大驗若畜生病。隨其種類還取其骨。咒一遍已投火中燒。一日三遍旦暮中時。以差為限跋折啰(二合)吒訶娑印咒法(唐云大笑金剛)。
跋折啰吒訶娑身印咒第一
先以二中指。各㧙在二無名指背上。二無名指頭相拄。二小指開頭直豎。相去一寸許。二大母指壓二無名指第二節側文。合腕。二頭指屈頭相拄。頭指來去咒曰。
跢侄他(一)唵(二)跋折啰 吒訶娑那(上音)摩(三)𤧕醯𤧕醯(四)莎訶(五)
護身印第二
準前身印。以二小指屈頭相拄。印于頂上。亦誦身咒(如餘部中護身之法)。
結界印第三
先以右手中指無名指頭指。反鉤左手無名指中指頭指。二大母指各捻二小指甲上。亦誦身咒。以印印水。咒七遍已灑散十方普遍結之。名大結界。
辟除毗那夜迦印第四
準前結界印。上以二小指反相鉤。二大母指移。捻二頭指甲上。亦用身咒。
跋折啰吒訶娑大咒第五
那(上音)謨啰(上音)怛那(二合)跢啰(二合)夜耶(一)那謨室旃(二合)茶跋折啰波拏曳(二)摩訶藥叉西(去音)那缽跢曳(三)
【現代漢語翻譯】 現代漢語譯本 唸誦七遍利心咒。軍茶利（Kundali，意為『瓶』，這裡指軍茶利明王）會常隨咒師所在之處，悉皆擁護。若能日日修持此法，金剛軍茶利心生大歡喜，常不遠離，於一切處護佑。治療疾病非常靈驗，若是畜生生病，隨其種類取其骨頭，唸誦一遍咒語后投入火中焚燒，一日三次，早晚中間之時，以痊癒為期限。跋折啰（Vajra，金剛）吒訶娑（Tahaha Sa，大笑）印咒法（唐朝譯為大笑金剛）。
跋折啰吒訶娑身印咒第一
先將兩中指，各自鉤在兩無名指背上，兩無名指指頭相拄，兩小指開頭直豎，相距一寸左右，兩大拇指壓在兩無名指第二節側面的紋路上，合腕，兩頭指屈指頭相拄，頭指來去，唸誦咒語說：
跢侄他(一)唵(二)跋折啰 吒訶娑那(上音)摩(三)𤧕醯𤧕醯(四)莎訶(五)
護身印第二
依照前面的身印，將兩小指屈指頭相拄，印在頭頂上，也誦唸身咒（如其他部中的護身之法）。
結界印第三
先用右手中指、無名指、頭指，反鉤左手無名指、中指、頭指，兩大拇指各自捻在兩小指的指甲上，也誦唸身咒，用印印水，唸誦七遍后灑向十方，普遍結界，名為大結界。
辟除毗那夜迦（Vinayaka，像頭神）印第四
依照前面的結界印，上面用兩小指反相鉤，兩大拇指移動，捻在兩頭指的指甲上，也用身咒。
跋折啰吒訶娑大咒第五
那(上音)謨啰(上音)怛那(二合)跢啰(二合)夜耶(一)那謨室旃(二合)茶跋折啰波拏曳(二)摩訶藥叉西(去音)那缽跢曳(三)
【English Translation】 English version Recite the Lixin Mantra seven times. Kundali (meaning 'Vase', here referring to Kundali Vidyaraja) will always be present wherever the mantra master is, protecting them in every way. If one can practice this method daily, Vajra Kundali will be greatly pleased, never departing far and protecting in all places. It is highly effective for curing illnesses. If livestock are sick, take their bones according to their species, recite the mantra once and throw them into the fire to burn. Do this three times a day, in the morning, noon, and evening, until they are healed. This is the Vajra (meaning 'Diamond') Tahaha Sa (meaning 'Great Laughter') Mudra and Mantra method (translated in the Tang Dynasty as the Great Laughing Vajra).
First Mudra and Mantra of Vajra Tahaha Sa
First, hook each of the two middle fingers onto the back of the two ring fingers respectively. The tips of the two ring fingers should touch each other. The two little fingers should be upright and separated by about an inch. Press the two thumbs onto the side lines of the second joint of the two ring fingers. Join the wrists. Bend the tips of the two index fingers to touch each other. Move the index fingers back and forth while reciting the mantra:
Tadyatha (1) Om (2) Vajra Tahaha Sanama (3) Gili Gili (4) Svaha (5)
Second Protective Mudra
Following the previous body mudra, bend the tips of the two little fingers to touch each other and place the mudra on the crown of the head. Also recite the body mantra (as in the protective methods of other tantras).
Third Boundary Mudra
First, use the middle finger, ring finger, and index finger of the right hand to hook the ring finger, middle finger, and index finger of the left hand in reverse. Each of the two thumbs should press on the nails of the two little fingers. Also recite the body mantra. Use the mudra to bless water, recite the mantra seven times, and sprinkle it in all ten directions to establish a universal boundary. This is called the Great Boundary.
Fourth Mudra for Expelling Vinayaka (the elephant-headed god)
Following the previous boundary mudra, hook the two little fingers in reverse at the top. Move the two thumbs and press them on the nails of the two index fingers. Also use the body mantra.
Fifth Great Mantra of Vajra Tahaha Sa
Namo Ratna Trayaya (1) Namah Sanda Vajra Panaye (2) Maha Yaksha Senapatiye (3)
阿缽啰(二合)底訶跢(四)皤羅跋啰(平音)羯么夜(五)矩嚕馱羅阇(去音)夜(六)阿他都跋折啰波你寫(七)跋折啰吒訶三那(去音)么(八)𠼝陀(上音)野𤙖(九)摩跋帝釤弭(上音十)薩婆羯么迦(上音)㘕輸(上音)婆𤙖(二合)(十一)似摩盤誓(十二)陀啰尼盤誓(十三)訖哩智(智治反)迦軀唎馱(上音)制(平音)陀(去音)南(上音十四)薩婆伽(上音)啰(上音)訶跛娑(上音)摩啰(上音)掣(平音)陀(去音)南(上音十五下同)多茶(上音)南薩婆那(去音)伽(去音)南(十六)婆(上音)皤奴瑳陀(上音)南(十七)毗(上音)訖唎誓(十八)俱啰(上音)拏𤙖(十九)摩啰(上音)拏𤙖(二十句)嚧沙(沙可反)拏𤙖(二十一)怛啰娑(上音)那(上音)𤙖(二十二)輸沙(少可反)拏𤙖(二十三)跢侄他(二十四)阇(上音)皤羅阇皤羅(二十五)么羅(上音)么羅(二十六)迦(上音)羅(上音)迦啰(二十七)皤羅皤羅(二十八)盤阇(上音)盤阇(二十九)愈嚕愈嚕(三十)劍波劍波劍波波夜(三十一)頻馱頻馱(三十二)跋折唎拏(三十三)薩婆跛那伽那𤙖(三十四)矩嚧瑳陀(上音)那𤙖迦嚕弭(三十五)跋折唎拏(三十六)虎𤙖虎𤙖(三十七)頗吒(二合)
【現代漢語翻譯】 現代漢語譯本： 阿缽啰底訶跢（不可抵抗）皤羅跋啰羯么夜，矩嚕馱羅阇夜，阿他都跋折啰波你寫，跋折啰吒訶三那麼，𠼝陀野𤙖，摩跋帝釤弭，薩婆羯么迦㘕輸婆𤙖，似摩盤誓，陀啰尼盤誓，訖哩智迦軀唎馱制陀南，薩婆伽啰訶跛娑摩啰掣陀南，多茶南薩婆那伽南，婆皤奴瑳陀南，毗訖唎誓，俱啰拏𤙖，摩啰拏𤙖，嚧沙拏𤙖，怛啰娑那𤙖，輸沙拏𤙖，跢侄他，阇皤羅阇皤羅，么羅么羅，迦啰迦啰，皤羅皤羅，盤阇盤阇，愈嚕愈嚕，劍波劍波劍波波夜，頻馱頻馱，跋折唎拏，薩婆跛那伽那𤙖，矩嚧瑳陀那𤙖迦嚕弭，跋折唎拏，虎𤙖虎𤙖，頗吒（摧伏）。 這段經文是一段咒語，用於摧伏一切邪魔和障礙，保護修行者免受侵害。其中包含了對金剛手菩薩（Vajrapani）的祈請，以及對各種惡勢力和疾病的降伏。通過唸誦此咒，可以獲得守護，消除業障，並最終證得菩提。
【English Translation】 English version: Apala-pratihata (irresistible) vara-vara-karma-ya, kuru-krodha-rajaya, atha-tu-vajrapanaye, vajra-taha-samaya, sphotaya hum, maha-bhaye sammi, sarva-karma-kalmashu-bhayam, sima-bandhe, dharani-bandhe, kricchika-khuridhrita-ccheda-nam, sarva-graha-pasamara-ccheda-nam, tata-nam sarva-naga-nam, bhava-nucchheda-nam, vi-kricchite, kura-nam hum, mara-nam hum, rusa-nam hum, trasa-na-hum, susa-na-hum, tadyatha, jhavala-jhavala, mala-mala, kara-kara, vara-vara, panja-panja, yuru-yuru, kampa-kampa-kampaya, bhinda-bhinda, vajrini, sarva-panaga-nam hum, kuru-ccheda-nam karomi, vajrini, hum hum, phat. This passage is a mantra used to subdue all evil spirits and obstacles, and to protect practitioners from harm. It includes a prayer to Vajrapani (the Vajra-bearing Bodhisattva), as well as the subjugation of various evil forces and diseases. By reciting this mantra, one can obtain protection, eliminate karmic obstacles, and ultimately attain enlightenment.
頗吒頗吒(三十八)怛啰(上音)娑怛啰娑(三十九)怛啰(上音)娑(上音)夜怛啰娑夜(四十)薩婆突瑟吒(上二合)(四十一)缽啰突瑟吒(二合)那𤙖(四十二)瞋馱瞋馱(四十三)跋折唎拏(上)(四十四)唎陀(上音)夜𤙖(四十五)陀啰夜騫茶(四十六)騫湛雉嚕(四十七)虎𤙖虎𤙖虎𤙖(四十八)頗吒(二合)頗吒(四十九)訶那訶那(五十)薩婆舍睹嚕拏𤙖(五十一)唎陀夜𤙖(五十二)陀啰夜(五十三)跋折𠼝拏(五十四)虎𤙖(二合)虎𤙖(五十五)頗吒(二合)頗吒(五十六)陀訶陀訶(五十七)薩婆蒲陀(去音)那𤙖(五十八)末唎摩𤙖(二合)多茶夜(五十九)跋折唎拏(六十)虎𤙖虎𤙖(六十一)頗吒(二合)頗吒(六十二)跋遮跋遮(六十三)薩婆藥叉啰剎娑那𤙖(六十四)𠼝陀(上音)夜𤙖(六十五)阇婆羅(去音)夜(六十六)跋折啰阇婆梨那(六十七)虎𤙖虎𤙖(六十八)頗吒頗吒(六十九)娑(上音)末啰娑末啰(七十)𠼝陀(上音)夜𤙖(七十一)跋折啰吒訶三那麼(七十二)迦啰鑠迦啰鑠迦啰鑠(七十三)揭啰娑揭啰娑(七十四)末他末他摩他跋夜(七十五)跋折𠼝拏(七十六)薩婆突瑟吒(二合)只跢(七十七)薩婆缽啰地(地夜反)唎涕(去音)迦(七十八)缽啰
【現代漢語翻譯】 現代漢語譯本 頗吒頗吒(三十八)（Phaṭ Phaṭa）：摧破、破壞。 怛啰娑怛啰娑(三十九)（Trāsa Trāsa）：驚恐、戰慄。 怛啰娑夜怛啰娑夜(四十)（Trāsaya Trāsaya）：使驚恐、使戰慄。 薩婆突瑟吒(上二合)(四十一)（Sarva Duṣṭa）：一切惡人。 缽啰突瑟吒(二合)那𤙖(四十二)（Praduṣṭa Nān）：極惡之人。 瞋馱瞋馱(四十三)（Chindha Chindha）：切斷、摧毀。 跋折唎拏(上)(四十四)（Vajriṇa）：持金剛者。 唎陀(上音)夜𤙖(四十五)（Hṛdaya Nān）：心（的）摧毀。 陀啰夜騫茶(四十六)（Dāraya Khanda）：撕裂、粉碎。 騫湛雉嚕(四十七)（Khaṇḍam Chiru）：粉碎、切斷。 虎𤙖虎𤙖虎𤙖(四十八)（Hūṃ Hūṃ Hūṃ）：種子字，表示憤怒、力量。 頗吒(二合)頗吒(四十九)（Phaṭ Phaṭ）：摧破、破壞。 訶那訶那(五十)（Hana Hana）：擊打、殺害。 薩婆舍睹嚕拏𤙖(五十一)（Sarva Śatrū Nān）：一切敵人（的）摧毀。 唎陀夜𤙖(五十二)（Hṛdaya Nān）：心（的）摧毀。 陀啰夜(五十三)（Dāraya）：撕裂。 跋折𠼝拏(五十四)（Vajriṇa）：持金剛者。 虎𤙖(二合)虎𤙖(五十五)（Hūṃ Hūṃ）：種子字，表示憤怒、力量。 頗吒(二合)頗吒(五十六)（Phaṭ Phaṭ）：摧破、破壞。 陀訶陀訶(五十七)（Daha Daha）：焚燒、燒燬。 薩婆蒲陀(去音)那𤙖(五十八)（Sarva Bhūta Nān）：一切鬼神（的）摧毀。 末唎摩𤙖(二合)多茶夜(五十九)（Marmā Nān Tāḍaya）：要害（的）摧毀，擊打。 跋折唎拏(六十)（Vajriṇa）：持金剛者。 虎𤙖虎𤙖(六十一)（Hūṃ Hūṃ）：種子字，表示憤怒、力量。 頗吒(二合)頗吒(六十二)（Phaṭ Phaṭ）：摧破、破壞。 跋遮跋遮(六十三)（Bhaja Bhaja）：摧毀、破壞。 薩婆藥叉啰剎娑那𤙖(六十四)（Sarva Yakṣa Rakṣasa Nān）：一切夜叉羅剎（的）摧毀。 𠼝陀(上音)夜𤙖(六十五)（Hṛdaya Nān）：心（的）摧毀。 阇婆羅(去音)夜(六十六)（Jvālāya）：火焰。 跋折啰阇婆梨那(六十七)（Vajra Jvālinā）：金剛火焰。 虎𤙖虎𤙖(六十八)（Hūṃ Hūṃ）：種子字，表示憤怒、力量。 頗吒頗吒(六十九)（Phaṭ Phaṭ）：摧破、破壞。 娑(上音)末啰娑末啰(七十)（Smara Smara）：憶念、憶念。 𠼝陀(上音)夜𤙖(七十一)（Hṛdaya Nān）：心（的）摧毀。 跋折啰吒訶三那麼(七十二)（Vajra Ṭaha Samaya）：金剛，大笑，誓言。 迦啰鑠迦啰鑠迦啰鑠(七十三)（Karaśa Karaśa Karaśa）：猛烈的，粗暴的。 揭啰娑揭啰娑(七十四)（Grasa Grasa）：吞噬、吞食。 末他末他摩他跋夜(七十五)（Matha Matha Matha Bhaya）：攪亂、攪動，使恐懼。 跋折𠼝拏(七十六)（Vajriṇa）：持金剛者。 薩婆突瑟吒(二合)只跢(七十七)（Sarva Duṣṭa Citta）：一切噁心。 薩婆缽啰地(地夜反)唎涕(去音)迦(七十八)（Sarva Pradīptika）：一切燃燒。 缽啰（Pra）：字首，表示「向前」、「強烈」。
【English Translation】 English version Phaṭ Phaṭa (38): To shatter, to destroy. Trāsa Trāsa (39): Terror, trembling. Trāsaya Trāsaya (40): Cause terror, cause trembling. Sarva Duṣṭa (41): All evil people. Praduṣṭa Nān (42): Extremely evil people. Chindha Chindha (43): Cut off, destroy. Vajriṇa (44): One who holds the Vajra (diamond scepter). Hṛdaya Nān (45): Destruction of the heart. Dāraya Khanda (46): Tear apart, shatter. Khaṇḍam Chiru (47): Shatter, cut off. Hūṃ Hūṃ Hūṃ (48): Seed syllable, representing wrath and power. Phaṭ Phaṭ (49): To shatter, to destroy. Hana Hana (50): Strike, kill. Sarva Śatrū Nān (51): Destruction of all enemies. Hṛdaya Nān (52): Destruction of the heart. Dāraya (53): Tear apart. Vajriṇa (54): One who holds the Vajra (diamond scepter). Hūṃ Hūṃ (55): Seed syllable, representing wrath and power. Phaṭ Phaṭ (56): To shatter, to destroy. Daha Daha (57): Burn, incinerate. Sarva Bhūta Nān (58): Destruction of all ghosts and spirits. Marmā Nān Tāḍaya (59): Destruction of vital points, strike. Vajriṇa (60): One who holds the Vajra (diamond scepter). Hūṃ Hūṃ (61): Seed syllable, representing wrath and power. Phaṭ Phaṭ (62): To shatter, to destroy. Bhaja Bhaja (63): Destroy, break apart. Sarva Yakṣa Rakṣasa Nān (64): Destruction of all Yakshas and Rakshasas. Hṛdaya Nān (65): Destruction of the heart. Jvālāya (66): Flame. Vajra Jvālinā (67): Diamond flame. Hūṃ Hūṃ (68): Seed syllable, representing wrath and power. Phaṭ Phaṭ (69): To shatter, to destroy. Smara Smara (70): Remember, remember. Hṛdaya Nān (71): Destruction of the heart. Vajra Ṭaha Samaya (72): Diamond, great laughter, vow. Karaśa Karaśa Karaśa (73): Fierce, violent. Grasa Grasa (74): Devour, swallow. Matha Matha Matha Bhaya (75): Agitate, churn, cause fear. Vajriṇa (76): One who holds the Vajra (diamond scepter). Sarva Duṣṭa Citta (77): All evil minds. Sarva Pradīptika (78): All burning. Pra (Prefix): Indicates 'forward' or 'intense'.
(上音)諦(諦耶反)弭怛啰(上音)(七十九)阿醯跢只跢(八十)波跛只跢(八十一)嘮陀啰只跢(八十二)烏阇訶啰(八十三)皤羅訶啰(八十四)毗沙愈伽訶啰(八十五)阿愈訶啰(八十六烏字以下訶字皆去音)帝釤未唎摩奶(奴綺反)(八十七)瞋陀弭跋折唎拏(八十八)試揭㘕(八十九)𠼝陀夜𤙖瞋陀弭(九十)跋折唎拏(九十一)𠼝陀夜𤙖謨藍瞋陀弭(九十二)跋折唎拏(九十三)薩防伽缽啰
張伽(上音)你瞋陀弭(九十四)跋折唎拏(九十五)阇皤離羝那(九十六)雉嚕蹄(去音)那瞋陀弭(九十七)薩婆揭啰(上音)訶拏𤙖(九十八)虎𤙖虎𤙖(九十九)頗吒頗吒(一百)者羅者羅(一百一)旃茶旃茶(一百二)跋折啰 馱啰(一百三)尼羅尼羅(一百四)尼羅皤娑那(一百五)苾矩智(一百六)矩嚕馱啰(上音)阇(一百七)娑末啰娑末啰(一百八)唎陀(去音)夜𤙖(一百九)跋折啰(二合)吒訶三那(去音)么(一百十)薩婆蒲跢(一百十一)婆夜𤙖迦㘕(一百十二)薩婆啰(上音)叉(一百十三)摩愈波羅鉤(一百十四)阿蜜哩哆梨陀(去音)夜𤙖(一百十五)皤羅皤羅(一百十六)者羅者羅(一百十七)者矩者矩(一百十八)卑茶(上音)夜卑茶夜(一百十九)占婆(去音)夜
【現代漢語翻譯】 現代漢語譯本： 『諦(dì) 弭(mǐ) 怛(dá) 啰(luó)』 (Mitra，意為友善)，『阿(ā) 醯(xī) 跢(duò) 只(zhī) 跢(duò)』，『波(bō) 跛(bǒ) 只(zhī) 跢(duò)』，『嘮(láo) 陀(tuó) 啰(luó) 只(zhī) 跢(duò)』，『烏(wū) 阇(shé) 訶(hē) 啰(luó)』，『皤(pó) 羅(luó) 訶(hē) 啰(luó)』，『毗(pí) 沙(shā) 愈(yù) 伽(qié) 訶(hē) 啰(luó)』，『阿(ā) 愈(yù) 訶(hē) 啰(luó)』，『帝(dì) 釤(shān) 未(wèi) 唎(lì) 摩(mó) 奶(nǎi)』，『瞋(chēn) 陀(tuó) 弭(mǐ) 跋(bá) 折(zhé) 唎(lì) 拏(ná)』，『試(shì) 揭(jiē) 㘕(lǎn)』，『𠼝(tuó) 陀(tuó) 夜(yè) 𤙖(suō) 瞋(chēn) 陀(tuó) 弭(mǐ)』，『跋(bá) 折(zhé) 唎(lì) 拏(ná)』，『𠼝(tuó) 陀(tuó) 夜(yè) 𤙖(suō) 謨(mó) 藍(lán) 瞋(chēn) 陀(tuó) 弭(mǐ)』，『跋(bá) 折(zhé) 唎(lì) 拏(ná)』，『薩(sà) 防(fáng) 伽(qié) 缽(bō) 啰(luó)』，『張(zhāng) 伽(qié) 你(nǐ) 瞋(chēn) 陀(tuó) 弭(mǐ)』，『跋(bá) 折(zhé) 唎(lì) 拏(ná)』，『阇(shé) 皤(pó) 離(lí) 羝(dī) 那(nà)』，『雉(zhì) 嚕(lū) 蹄(tí) 那(nà) 瞋(chēn) 陀(tuó) 弭(mǐ)』，『薩(sà) 婆(pó) 揭(jiē) 啰(luó) 訶(hē) 拏(ná) 𤙖(suō)』，『虎(hǔ) 𤙖(suō) 虎(hǔ) 𤙖(suō)』，『頗(pō) 吒(zhà) 頗(pō) 吒(zhà)』，『者(zhě) 羅(luó) 者(zhě) 羅(luó)』，『旃(zhān) 茶(chá) 旃(zhān) 茶(chá)』，『跋(bá) 折(zhé) 啰(luó) 馱(tuó) 啰(luó)』，『尼(ní) 羅(luó) 尼(ní) 羅(luó)』，『尼(ní) 羅(luó) 皤(pó) 娑(suō) 那(nà)』，『苾(bì) 矩(jǔ) 智(zhì)』，『矩(jǔ) 嚕(lū) 馱(tuó) 啰(luó) 阇(shé)』，『娑(suō) 末(mò) 啰(luó) 娑(suō) 末(mò) 啰(luó)』，『唎(lì) 陀(tuó) 夜(yè) 𤙖(suō)』，『跋(bá) 折(zhé) 啰(luó) 吒(zhà) 訶(hē) 三(sān) 那(nà) 么(me)』，『薩(sà) 婆(pó) 蒲(pú) 跢(duò)』，『婆(pó) 夜(yè) 𤙖(suō) 迦(jiā) 㘕(lǎn)』，『薩(sà) 婆(pó) 啰(luó) 叉(chā)』，『摩(mó) 愈(yù) 波(bō) 羅(luó) 鉤(gōu)』，『阿(ā) 蜜(mì) 哩(lī) 哆(duō) 梨(lí) 陀(tuó) 夜(yè) 𤙖(suō)』，『皤(pó) 羅(luó) 皤(pó) 羅(luó)』，『者(zhě) 羅(luó) 者(zhě) 羅(luó)』，『者(zhě) 矩(jǔ) 者(jǔ) 矩(jǔ)』，『卑(bēi) 茶(chá) 夜(yè) 卑(bēi) 茶(chá) 夜(yè)』，『占(zhān) 婆(pó) 夜(yè)』。
【English Translation】 English version: 'Di Mitra' (Mitra, meaning friendly), 'Ahi Taji Ta', 'Po Po Ji Ta', 'Lao Tuo Luo Zhi Ta', 'Wu She He Luo', 'Po Luo He Luo', 'Pi Sha Yu Qie He Luo', 'A Yu He Luo', 'Di Shan Wei Li Mo Nai', 'Chen Tuo Mi Ba Zhe Li Na', 'Shi Jie Lan', 'Tuo Tuo Ye Suo Chen Tuo Mi', 'Ba Zhe Li Na', 'Tuo Tuo Ye Suo Mo Lan Chen Tuo Mi', 'Ba Zhe Li Na', 'Sa Fang Qie Bo Luo', 'Zhang Qie Ni Chen Tuo Mi', 'Ba Zhe Li Na', 'She Po Li Di Na', 'Zhi Lu Ti Na Chen Tuo Mi', 'Sa Po Jie Luo He Na Suo', 'Hu Suo Hu Suo', 'Po Zha Po Zha', 'Zhe Luo Zhe Luo', 'Zhan Cha Zhan Cha', 'Ba Zhe Luo Tuo Luo', 'Ni Luo Ni Luo', 'Ni Luo Po Suo Na', 'Bi Ju Zhi', 'Ju Lu Tuo Luo She', 'Suo Mo Luo Suo Mo Luo', 'Li Tuo Ye Suo', 'Ba Zhe Luo Zha He San Na Me', 'Sa Po Pu Tuo', 'Po Ye Suo Jia Lan', 'Sa Po Luo Cha', 'Mo Yu Bo Luo Gou', 'A Mi Li Tuo Li Tuo Ye Suo', 'Po Luo Po Luo', 'Zhe Luo Zhe Luo', 'Zhe Ju Zhe Ju', 'Bei Cha Ye Bei Cha Ye', 'Zhan Po Ye'.
占婆夜(一百二十)悉曇(二合)婆(去音)夜悉曇婆夜(一百二十一)薩婆揭啰(上音)訶拏𤙖(一百二十二)跋折唎拏(一百二十三)謨郁馱(二合)𤙖(一百二十四)多茶夜(一百二十五)姥虎姥虎(一百二十六)頗吒頗吒(一百二十七)涂摩涂摩(一百二十八)阇皤羅阇皤羅(一百二十九)波吒夜波吒夜(一百三十)跋折唎拏(一百三十一)薩婆突瑟吒(二合)那𤙖(一百三十二)婆徙彌矩嚕(一百三十三)虎𤙖虎𤙖(一百三十四)頗吒頗吒(一百三十五)阿是跢跋折啰夜(一百三十六)莎訶(一百三十七)阿跛啰提訶(上音)跢(一百三十八)跋折啰夜(一百三十九)莎訶(一百四十)阇皤離跢(一百四十一)跋折啰夜(一百四十二)莎訶(一百四十三)阿謨伽(一百四十四)跋折啰夜(一百四十五)莎訶(一百四十六)跋折啰吒訶娑夜(一百四十七)莎訶(一百四十八)那(上音)謨悉睹(二合)提(一百四十九)莎訶(一百五十)
此咒法雲。于舍利塔前。種種香花供養畢已。候日月蝕時。誦此跋折啰吒訶娑咒。乃至日月還放如故。然後方休。其法即成。一切所求誦之。皆得稱果所愿。
若人慾作薩婆菩多鞞舍那𤙖。作五色壇。四方正等縱廣四肘。牛糞塗地潔凈壇已。燒安悉香散種種華。
【現代漢語翻譯】 現代漢語譯本 占婆夜悉曇婆夜(121)：占婆夜（campāya），悉曇婆夜（siddhaṃbāya）。 薩婆揭啰訶拏𤙖(122)：薩婆（sarva，一切），揭啰訶（graha，星宿、鬼神），拏𤙖（nāṃ）。 跋折唎拏(123)：跋折唎拏（vajriṇā，持金剛者）。 謨郁馱𤙖(124)：謨郁馱（mukta，解脫），𤙖（nāṃ）。 多茶夜(125)：多茶夜（tāḍaya，擊打）。 姥虎姥虎(126)：姥虎姥虎（luhu luhu，快速地，快速地）。 頗吒頗吒(127)：頗吒頗吒（phaṭ phaṭ，摧破，摧破）。 涂摩涂摩(128)：涂摩涂摩（dhūma dhūma，煙，煙）。 阇皤羅阇皤羅(129)：阇皤羅阇皤羅（jvala jvala，燃燒，燃燒）。 波吒夜波吒夜(130)：波吒夜波吒夜（pāṭaya pāṭaya，劈開，劈開）。 跋折唎拏(131)：跋折唎拏（vajriṇā，持金剛者）。 薩婆突瑟吒那𤙖(132)：薩婆（sarva，一切），突瑟吒（duṣṭa，邪惡的），那𤙖（nāṃ）。 婆徙彌矩嚕(133)：婆徙彌矩嚕（vasmī kuru，化為灰燼）。 虎𤙖虎𤙖(134)：虎𤙖虎𤙖（hūṃ hūṃ，種子字，種子字）。 頗吒頗吒(135)：頗吒頗吒（phaṭ phaṭ，摧破，摧破）。 阿是跢跋折啰夜(136)：阿是跢跋折啰夜（asita vajrāya，黑金剛）。 莎訶(137)：莎訶（svāhā，成就）。 阿跛啰提訶跢(138)：阿跛啰提訶跢（aparājitāya，無能勝）。 跋折啰夜(139)：跋折啰夜（vajrāya，金剛）。 莎訶(140)：莎訶（svāhā，成就）。 阇皤離跢(141)：阇皤離跢（jvalitāya，光輝的）。 跋折啰夜(142)：跋折啰夜（vajrāya，金剛）。 莎訶(143)：莎訶（svāhā，成就）。 阿謨伽(144)：阿謨伽（amogha，不空的）。 跋折啰夜(145)：跋折啰夜（vajrāya，金剛）。 莎訶(146)：莎訶（svāhā，成就）。 跋折啰吒訶娑夜(147)：跋折啰吒訶娑夜（vajraṭāṭahāsāya，金剛大笑）。 莎訶(148)：莎訶（svāhā，成就）。 那謨悉睹提(149)：那謨悉睹提（namo'stu te，敬禮於你）。 莎訶(150)：莎訶（svāhā，成就）。 此咒法的修持方法是：在舍利塔前，用各種香和花供養完畢后，等待日食或月食發生時，誦持此《跋折啰吒訶娑咒》。一直誦持到太陽或月亮恢復原狀為止，這樣修法就成功了。一切所求，誦持此咒，都能得到圓滿的結果，實現願望。 如果有人想作薩婆菩多鞞舍那𤙖（sarva bhūta piśāca nāṃ，一切鬼神）的法事，就做一個五色壇，四方正等，縱橫各四肘。用牛糞塗抹地面，使壇場潔凈，然後燒安悉香，散佈各種鮮花。 English version Campāya siddhaṃbāya (121): Campāya, siddhaṃbāya. Sarva graha nāṃ (122): Sarva (all), graha (planets, spirits), nāṃ. Vajriṇā (123): Vajriṇā (the one who holds the vajra). Mukta nāṃ (124): Mukta (liberated), nāṃ. Tāḍaya (125): Tāḍaya (strike). Luhu luhu (126): Luhu luhu (quickly, quickly). Phaṭ phaṭ (127): Phaṭ phaṭ (destroy, destroy). Dhūma dhūma (128): Dhūma dhūma (smoke, smoke). Jvala jvala (129): Jvala jvala (burn, burn). Pāṭaya pāṭaya (130): Pāṭaya pāṭaya (split, split). Vajriṇā (131): Vajriṇā (the one who holds the vajra). Sarva duṣṭa nāṃ (132): Sarva (all), duṣṭa (evil), nāṃ. Vasmī kuru (133): Vasmī kuru (reduce to ashes). Hūṃ hūṃ (134): Hūṃ hūṃ (seed syllable, seed syllable). Phaṭ phaṭ (135): Phaṭ phaṭ (destroy, destroy). Asita vajrāya (136): Asita vajrāya (black vajra). Svāhā (137): Svāhā (accomplishment). Aparājitāya (138): Aparājitāya (to the unconquerable). Vajrāya (139): Vajrāya (to the vajra). Svāhā (140): Svāhā (accomplishment). Jvalitāya (141): Jvalitāya (to the blazing one). Vajrāya (142): Vajrāya (to the vajra). Svāhā (143): Svāhā (accomplishment). Amogha (144): Amogha (unfailing). Vajrāya (145): Vajrāya (to the vajra). Svāhā (146): Svāhā (accomplishment). Vajraṭāṭahāsāya (147): Vajraṭāṭahāsāya (to the vajra great laughter). Svāhā (148): Svāhā (accomplishment). Namo'stu te (149): Namo'stu te (homage to you). Svāhā (150): Svāhā (accomplishment). The method for practicing this mantra is as follows: In front of a stupa containing śarīra (relics), after completing offerings of various incense and flowers, wait for a solar or lunar eclipse to occur, and then recite this 'Vajraṭāṭahāsa Mantra'. Continue reciting until the sun or moon returns to its original state. By doing so, the practice will be successful. All requests, by reciting this mantra, can obtain complete results and fulfill wishes. If someone wants to perform a ritual for sarva bhūta piśāca nāṃ (all ghosts and spirits), then create a five-colored altar, square and equal on all sides, four cubits in length and width. Smear the ground with cow dung to purify the altar, then burn benzoin incense and scatter various flowers.
【English Translation】 English translation line 1 English translation line 2
供養畢已。令一童子坐此壇前。咒此童子疑事即決。
若一切惡風及惡雹雨損五穀時。執金剛杵連續誦咒。遙擬打之。應時即止。咒師不得大瞋心誦。令彼惡龍徒眾碎滅。
又如法持此咒之時。啰阇敬信舍施修福。作此法時。取畢缽羅樹。尼俱陀樹。優曇缽羅樹。三種之中隨得一種。截長一肘。火然此木。取白芥子和于酥中。一遍咒已投火中燒。如是乃至三日三夜。即得成就。威德具足眾人愛敬而得供養。燒此木時作井欄累。如是三木皆有白汁。名啰阇苾唎叉(唐云王樹)。
若欲求財物。以酥相和蘇么那華。咒燒。即得地中野物。其心若至亦見伏藏。或夢中見其物所在。若欲調伏一切惡人怨人者。取十字道交頭土已。和白芥子咒燒。經於一日一夜。一切怨人悉皆歡喜無不歸伏。又法一切狂病。咒黑羊毛。令凈童女搓此羊毛。以為咒索。咒結索已。系其頂上一切狂病應時除愈。又治一切壓蠱野道貓鬼等病。以水溲麵。作人形已。連續誦咒。以金剛杖分割其人。片片散卻燒安悉香。一切壓鬼所惱亂事。皆悉破壞不能為害。
又得一切蠱毒藥人。病欲死者。執金剛杖咒水三遍。與服即差。又人若患一切惡。瘡漏瘡𧯡豆瘡熱腫瘑瘡等。取白土畫作曼茶羅。連續誦咒。分分割破此曼茶羅。一切惡瘡悉
【現代漢語翻譯】 現代漢語譯本：供養完畢后，讓一個童子坐在壇前。唸誦真言加持這個童子，有疑問的事情立刻就能決斷。
如果遇到惡劣的大風和冰雹損害莊稼時，手持金剛杵，連續唸誦真言。遙對著它們做出擊打的姿勢，災害應該立刻停止。持咒者不能懷著極大的嗔恨心念誦，以免那些惡龍及其眷屬被擊碎消滅。
另外，如法地持誦這個真言時，國王（啰阇，指統治者）會敬信並佈施，從而修積福德。在做法的時候，取畢缽羅樹（畢缽羅樹，一種樹名），尼俱陀樹（尼俱陀樹，榕樹），優曇缽羅樹（優曇缽羅樹，傳說中的吉祥之樹）這三種樹中的任何一種，擷取一肘長的樹枝。點燃這些木頭，取來白芥子和酥油混合在一起。每唸誦一遍真言，就投入火中焚燒。這樣持續三日三夜，就能獲得成就，具備威德，受到眾人的愛戴和尊敬，並得到供養。焚燒這些木頭時，要壘成井字形的結構。這三種樹都流出白色的汁液，被稱為啰阇苾唎叉（啰阇苾唎叉，意為王樹）。
如果想要獲得財物，用酥油混合蘇么那花（蘇么那花，一種香花），唸誦真言后焚燒。就能得到地下的礦物或野生的寶物。如果心誠，也能看到伏藏（伏藏，佛教術語，指埋藏的經書或寶物）。或者在夢中看到財物所在的地方。如果想要調伏一切惡人和仇人，取十字路口的泥土，和白芥子混合，唸誦真言后焚燒。經過一日一夜，一切仇人都會變得歡喜順從，沒有不歸順的。另外，治療一切狂病，唸誦真言加持黑羊毛。讓乾淨的童女搓捻這些羊毛，做成咒索。唸誦真言后打結，繫在病人的頭頂上，一切狂病應該立刻痊癒。另外，治療一切壓蠱（壓蠱，用巫術害人）、野道（野道，不正當的法術）、貓鬼（貓鬼，傳說中貓死後變成的鬼）等引起的疾病，用水和麵，做成人形。連續唸誦真言，用金剛杖（金剛杖，佛教法器）分割這個人形，將碎片散開並焚燒安息香（安息香，一種香料）。一切被壓鬼所困擾的事情，都會被破壞，不能造成危害。
另外，如果有人中了蠱毒藥，病情危急，手持金剛杖，唸誦真言加持水三遍，給他服用就能痊癒。如果有人患了一切惡瘡，如漏瘡、𧯡瘡（𧯡瘡，一種面板病）、豆瘡、熱腫、瘑瘡（瘑瘡，一種頭瘡）等，用白土畫出曼茶羅（曼茶羅，壇城），連續唸誦真言，分割並打破這個曼茶羅，一切惡瘡都會痊癒。
【English Translation】 English version: After the offerings are completed, have a young boy sit in front of this altar. Recite the mantra to bless this boy, and any doubtful matters will be resolved immediately.
If there are severe winds and hailstorms damaging crops, hold the Vajra (執金剛杵) and continuously chant the mantra. Make a gesture of striking them from afar, and the disaster should stop immediately. The mantra practitioner must not chant with great anger, lest those evil dragons and their retinues be shattered and destroyed.
Furthermore, when reciting this mantra according to the Dharma, the king (Raja) will have faith and make offerings, thereby accumulating merit. When performing this ritual, take one of the following three types of trees: Pippala tree (畢缽羅樹), Nyagrodha tree (尼俱陀樹), or Udumbara tree (優曇缽羅樹), whichever is available. Cut a cubit-long branch. Light these woods, take white mustard seeds and mix them with ghee. After reciting the mantra once, throw them into the fire to burn. Continue this for three days and three nights, and you will attain accomplishment, possess power and virtue, be loved and respected by all, and receive offerings. When burning these woods, build a well-shaped structure. All three of these woods have white sap and are called Raja Vrksa (啰阇苾唎叉, meaning 'King Tree').
If you want to obtain wealth, mix ghee with Sumana flowers (蘇么那花), chant the mantra, and burn them. You will obtain minerals or wild treasures from the ground. If your heart is sincere, you will also see hidden treasures (伏藏). Or you may see the location of the treasures in a dream. If you want to subdue all evil people and enemies, take soil from the intersection of crossroads, mix it with white mustard seeds, chant the mantra, and burn it. After one day and one night, all enemies will become joyful and submissive, and none will fail to surrender. Furthermore, to cure all madness, chant the mantra over black sheep wool. Have a clean virgin girl twist this wool into a mantra rope. After chanting the mantra and tying knots, tie it on the patient's head, and all madness should be cured immediately. Furthermore, to treat all illnesses caused by being suppressed by Gu (壓蠱), evil spirits (野道), cat ghosts (貓鬼), etc., mix flour with water and make a human figure. Continuously chant the mantra, and use the Vajra (金剛杖) to divide the human figure, scatter the pieces, and burn benzoin incense (安息香). All troubles caused by being disturbed by suppressing ghosts will be destroyed and cannot cause harm.
Furthermore, if someone is poisoned by Gu poison and is critically ill, hold the Vajra (金剛杖), chant the mantra over water three times, and give it to them to drink, and they will be cured. If someone suffers from all kinds of malignant sores, such as fistula sores, impetigo sores (𧯡瘡), smallpox sores, hot swellings, or scabs (瘑瘡), etc., draw a Mandala (曼茶羅) with white clay, continuously chant the mantra, divide and break this Mandala, and all malignant sores will be cured.
皆除愈。
又一切起尸惡鬼作病。燒安悉香咒黑羊毛。作索結已係其項上。又咒病人耳孔之時。即得解脫。若其不差。又以瞋心咒金剛杖。以杖打地。其作病鬼皆來首伏。合掌乞命云。更莫打。今日身心五支碎痛。但乞放舍更不敢來。又欲得學一切經論一切伎藝。日日旦起誦咒一遍。繫心不絕其法即成。一日誦得五百偈經。一切所求但瞋怒誦。無不諧允其金剛杵橫九指長。若用赤銅若白檀作。若棗木心隨一皆得。其中紫檀最為第一。跋折啰吒訶娑功能如此。所治之病如湯沃雪。亦如猛火燒諸乾草。
佛說陀羅尼集經卷第八 大正藏第 18 冊 No. 0901 陀羅尼集經
佛說陀羅尼集經卷第九(金剛部卷下)
大唐天竺三藏阿地瞿多譯
金剛烏樞沙摩法印咒品
烏樞沙摩(二合)護身法印咒第一(唐云不凈潔金剛印有十七咒有四十二)
兩手掌向身。相叉中指及無名指。頭博著掌上。小指斜豎頭相拄。屈二頭指相鉤右壓左屈二大指捻頭指上節橫文咒曰。
唵(一)跋折啰(二)俱嚕馱(三)摩訶娑(去音)羅(四)訶那馱訶(五)跛者毗馱崩(二合)寫夜(六)烏樞沙摩(二合)(七)俱嚕馱(八)嗚𤙖㧊(九)
是法印咒。若人慾作火頭法事。
【現代漢語翻譯】 現代漢語譯本 皆得痊癒。
又對於一切起尸惡鬼造成的疾病，焚燒安悉香，唸咒加持黑羊毛，做成繩索結后繫在病人脖子上。又在念咒加持病人耳孔的時候，就能得到解脫。如果還不痊癒，就以嗔怒心念咒加持金剛杖，用杖擊打地面，那些作病的鬼都會來叩頭降伏，合掌求饒說：『不要再打了，現在我身心五體碎裂疼痛，只求放過，再也不敢來了。』又如果想要學習一切經論和一切技藝，每天早晨起來誦咒一遍，專心不間斷，這個方法就能成功。一天能誦讀五百偈經。一切所求，只要以嗔怒心誦咒，沒有不應驗的。那金剛杵橫著量九指長。可以用赤銅、白檀木或棗木心製作，隨便哪一種都可以。其中紫檀木最為上等。跋折啰吒訶娑（Vajra atahasa，金剛大笑）的功能就是這樣，所治療的疾病就像用熱水澆雪一樣，也像猛火焚燒乾燥的草木一樣。
《佛說陀羅尼集經》卷第八 大正藏第 18 冊 No. 0901 《陀羅尼集經》
《佛說陀羅尼集經》卷第九（金剛部卷下）
大唐天竺三藏阿地瞿多（Atikuta）譯
金剛烏樞沙摩（Ucchusma）法印咒品
烏樞沙摩（Ucchusma）護身法印咒第一（唐譯為不凈潔金剛印，有十七咒，共四十二個）
兩手掌心向內，交叉中指和無名指，指頭抵在掌心上。小指向上斜豎，指頭相抵。彎曲兩個食指相鉤，右手壓在左手上。彎曲兩個大拇指，按在食指上節的橫紋上。咒語是：
唵（om，種子字）(一) 跋折啰（vajra，金剛）(二) 俱嚕馱（krodha，忿怒）(三) 摩訶娑（mahasaha，大勇猛）(四) 訶那馱訶（hanadaha，摧伏）(五) 跛者毗馱崩（paca vidhvamsaya，烹煮破壞）(六) 烏樞沙摩（Ucchusma，不凈潔金剛）(二合)(七) 俱嚕馱（krodha，忿怒）(八) 嗚𤙖㧊（hum phat，種子字）(九)
這是法印咒。如果有人想要作火頭法事。
【English Translation】 English version All will be healed.
Furthermore, for all illnesses caused by reanimated corpses and evil ghosts, burn An息香 (an xi xiang, benzoin resin), chant a mantra over black sheep's wool, make it into a knotted rope, and tie it around the patient's neck. Also, when chanting a mantra into the patient's ear, they will be liberated. If they still don't recover, then with an angry mind, chant a mantra over a Vajra staff, and strike the ground with the staff. The disease-causing ghosts will all come to kowtow and submit, clasping their palms and begging for mercy, saying: 'Don't hit us anymore, now my body and mind, and five limbs are shattered and in pain, I only beg to be released and dare not come again.' Also, if you want to learn all sutras and treatises and all skills, recite the mantra once every morning, with focused and uninterrupted mind, this method will be successful. One day you can recite five hundred verses of scripture. For everything you seek, just recite the mantra with an angry mind, and nothing will fail to be fulfilled. That Vajra pestle is nine fingers long when measured horizontally. It can be made of red copper, white sandalwood, or jujube wood heart, any of them will do. Among them, purple sandalwood is the best. The function of Vajra atahasa (Vajra great laughter) is like this, the diseases it cures are like pouring hot water on snow, and also like a raging fire burning dry grass.
The Sutra of Dharani Collection Spoken by the Buddha, Volume 8 Taisho Tripitaka Volume 18 No. 0901 The Sutra of Dharani Collection
The Sutra of Dharani Collection Spoken by the Buddha, Volume 9 (Lower Volume of the Vajra Section)
Translated by Atikuta (Atikuta), Tripitaka Master from India of the Great Tang Dynasty
Chapter on the Mudra and Mantra of Vajra Ucchusma (Ucchusma)
The First Ucchusma (Ucchusma) Bodhisattva Protection Mudra and Mantra (Translated in Tang Dynasty as the Impure Cleansing Vajra Mudra, there are seventeen mantras, totaling forty-two)
With both palms facing inward, cross the middle and ring fingers, with the tips touching the palms. The little fingers are diagonally upright, with the tips touching each other. Bend the two index fingers and hook them together, with the right hand pressing on the left. Bend the two thumbs and press them on the transverse lines of the upper joints of the index fingers. The mantra is:
Om (om, seed syllable) (1) Vajra (vajra, diamond) (2) Krodha (krodha, wrathful) (3) Mahasaha (mahasaha, great courage) (4) Hanadaha (hanadaha, subdue) (5) Paca vidhvamsaya (paca vidhvamsaya, cook and destroy) (6) Ucchusma (Ucchusma, Impure Cleansing Vajra) (7) Krodha (krodha, wrathful) (8) Hum Phat (hum phat, seed syllable) (9)
This is the mudra and mantra. If someone wants to perform the Fire Head ritual.
先以此印誦咒七遍。護身然後行用烏樞沙摩法。皆悉有驗。用此印咒治一切病誦十萬遍然後行用。
烏樞沙摩身印咒第二
以右手無名指小指。從左手無名指背後。入中指無名指岐間。以右大指押右無名小指甲上。握左無名指小指。次屈左無名小指。復以左大指。押左無名小指甲上。作環相鉤。各豎兩頭指及中指。頭相拄頭指來去咒曰。
唵(一)跛折啰(二)俱嚕馱(三)摩訶婆(去音)啰(四)訶那馱(去音)訶(五)跛者毗枳啰(六)毗馱崩(二合)寫夜(七)阇置啰(八)藍蒲陀啰(九)烏樞沙摩(二合)(十)俱嚕馱(十一)嗚𤙖㧊㧊(十二)莎訶(十三)
是法印咒。若入道場作法之時。日日供養。皆以此印護身結界已。還用此印喚請金剛。若欲取驗。于清凈處燒安悉香。七日七夜誦是咒。滿十萬遍已。一切皆驗。兼用治病亦得效驗。治病時節。從平旦一上。日中一上。黃昏一上。每日如是三時各誦一千八遍。或誦一百八遍亦得。除此三時不得浪誦。若誦持時。不作遍數惟多彌好。別受余福。一百日內更不得出道場外。宿行淫破戒若破戒行。眾神不護不助其力。亦無大驗。若欲出行大小便時。勿著凈衣上廁。食時亦爾。若大小便及吃食竟。必須香湯凈灑浴已還著凈衣。入道場中
【現代漢語翻譯】 現代漢語譯本： 先用這個手印誦咒七遍，用以護身，然後再進行烏樞沙摩（Ucchusma）法的修持，都會有效果。用這個手印和咒語治療一切疾病，誦滿十萬遍后再使用。
烏樞沙摩身印咒第二
用右手無名指和小指，從左手無名指背後，進入中指和無名指之間。用右拇指按住右無名指和小指的指甲上，握住左手無名指和小指。然後彎曲左手無名指和小指，再用左拇指按住左手無名指和小指的指甲上，作成環狀相互勾連。各自豎起兩手的食指和中指，指尖相對。食指來回移動，唸誦咒語：
唵(om)(種子字，表示皈依) 跛折啰(vajra)(金剛) 俱嚕馱(krodha)(忿怒) 摩訶婆(maha-)(大)啰(bala)(力量) 訶那馱(hana daha)(摧毀燃燒) 訶(daha)(燃燒) 跛者毗枳啰(paca vikira)(烹煮散佈) 毗馱崩(vidhvamsaya)(摧毀) 夜(ya)(語氣詞) 阇置啰(jaticira)(髮髻) 藍蒲陀啰(lambodara)(大腹) 烏樞沙摩(Ucchusma)(不凈觸金剛) 俱嚕馱(krodha)(忿怒) 嗚𤙖㧊㧊(huphat phat)(忿怒語) 莎訶(svaha)(成就)
這個法印和咒語，如果進入道場作法的時候，每天供養，都用這個手印護身結界之後，再用這個手印召喚金剛。如果想要得到驗證，在清凈的地方燒安悉香，七天七夜誦這個咒語，滿十萬遍后，一切都會應驗。也可以用來治療疾病，也能得到效果。治療疾病的時間，從早晨一次，中午一次，黃昏一次，每天這樣三個時段各誦一千八遍，或者誦一百零八遍也可以。除了這三個時段，不得隨意念誦。如果誦持的時候，不限定遍數，越多越好，另外可以得到其他福報。一百天內更不得離開道場。如果住宿、行淫、破戒，或者破戒行事，眾神不會守護，也不會幫助你，也就沒有大的效果。如果想要出行大小便的時候，不要穿著乾淨的衣服上廁所。吃飯的時候也是這樣。如果大小便以及吃完飯後，必須用香湯洗浴乾淨，再穿上乾淨的衣服，進入道場中。
【English Translation】 English version: First, seal and recite the mantra seven times. Use it to protect yourself, and then practice the Ucchusma (Ucchusma) method, and it will be effective. Use this mudra and mantra to cure all diseases, reciting it 100,000 times before using it.
The Second Ucchusma Body Mudra and Mantra
Use the ring finger and little finger of the right hand, from behind the ring finger of the left hand, entering between the middle finger and ring finger. Use the right thumb to press on the nails of the right ring finger and little finger, holding the left ring finger and little finger. Then bend the left ring finger and little finger, and again use the left thumb to press on the nails of the left ring finger and little finger, forming a ring-like hook. Each erects the index finger and middle finger of both hands, with the tips touching each other. Move the index fingers back and forth, reciting the mantra:
Om (om) (seed syllable, representing refuge) Vajra (vajra) (diamond) Krodha (krodha) (wrathful) Maha- (maha-) (great) Bala (bala) (power) Hana Daha (hana daha) (destroy and burn) Daha (daha) (burn) Paca Vikira (paca vikira) (cook and scatter) Vidhvamsaya (vidhvamsaya) (destroy) Ya (ya) (particle) Jaticira (jaticira) (hair knot) Lambodara (lambodara) (large belly) Ucchusma (Ucchusma) (impure touch vajra) Krodha (krodha) (wrathful) Huphat Phat (huphat phat) (wrathful words) Svaha (svaha) (accomplishment)
This mudra and mantra, if you enter the mandala to perform rituals, make offerings every day, and use this mudra to protect yourself and establish boundaries, then use this mudra to summon the Vajra. If you want to obtain verification, burn benzoin incense in a clean place, reciting this mantra for seven days and seven nights. After completing 100,000 recitations, everything will be verified. It can also be used to treat diseases and can be effective. The times for treating diseases are once in the morning, once at noon, and once in the evening. Recite 1,800 times each time, or 108 times is also acceptable. Apart from these three times, do not recite casually. If you recite and hold, do not limit the number of times, the more the better, and you can also receive other blessings. Within 100 days, do not leave the mandala. If you stay overnight, engage in sexual activity, break the precepts, or act against the precepts, the gods will not protect you, nor will they help you, and there will be no great effect. If you want to go out to urinate or defecate, do not wear clean clothes to the toilet. The same applies when eating. If you urinate or defecate and finish eating, you must bathe cleanly with fragrant water, then put on clean clothes and enter the mandala.
誦持本業。若欲對面親見金剛乞愿之時。每夜作軍茶利歡喜法者。必定得見。行者當見金剛之時。勿生恐懼。若心怖畏。即令其人失心荒亂。所以者何。其人若能使得金剛。即能制伏一切鬼神。是故一切諸鬼神等。見其臨欲成就大驗。來相恐怖令其退壞。當須強心牢固其志勿心動轉。求見身法如下所說。
此咒乃是八部鬼神皆悉集會異口同說。不問吉兇黑白二月。齋與不齋。若凈不凈食與不食。先誦是咒滿十萬遍。即得法成。一切所求皆悉得力。又用白汁木柴然火。又取此木細枝。截為一千八段。長短隨意。段別皆共白芥子咒。各咒一遍投火中燒。如是數滿一千八遍。即得貴勝。上至天王皆悉歡喜。又法不問凈與不凈。若晝若夜但誦咒滿三十萬遍。即一切處無有障礙。仍用胡麻和酥相攪。取其少分咒一遍已投火中燒。如是滿足一千八遍。即咒法成。又法高山頂上。更誦是咒滿十萬遍。一切去處但作𤙖𤙖。彈指作聲。更無惡人而能當頭為作障惱。
又法每日平旦日中黃昏三時。各誦一百八遍。夜眠臥時。諸天愛護一切諸人亦常愛念。又法但是一切鬼神病者。以石榴枝咒三七遍。用打病人其病即差。
烏樞沙摩結界法印咒第三
準前大護身印。惟開二頭指。于中指背後。離三分許咒曰。
【現代漢語翻譯】 現代漢語譯本： 誦持本業（指修行者所專修的法門）。如果想要對面親見金剛（Vajra，佛教中的一種護法神）並祈求願望的時候，每夜修作軍荼利（Kundali，佛教中的明王之一）歡喜法，必定能夠得見。修行者當見到金剛之時，不要產生恐懼。如果心中怖畏，就會使這個人失去心智，精神錯亂。為什麼呢？這個人如果能夠役使金剛，就能制伏一切鬼神。因此，一切諸鬼神等，見到他將要成就大的靈驗，就來相互恐嚇，使他退失壞滅。應當須要堅強心志，牢固其志向，不要心生動搖。求見金剛身法如下所說。 此咒乃是八部鬼神（佛教中守護佛法的八類神祇）都異口同聲宣說的。不問吉兇，不分黑白二月（指月份），齋戒與否，乾淨與否，吃東西與否，先誦這個咒語滿十萬遍，就能得到法成就，一切所求都能得到力量。又用白汁木柴燃燒，又取此木的細枝，截為一千八段，長短隨意，每段都和著白芥子咒語，各咒一遍投入火中燒。像這樣數滿一千八遍，就能得到尊貴殊勝，上至天王（Deva-raja，天界之王）都歡喜。又法，不問乾淨與否，不論白天黑夜，只要誦咒滿三十萬遍，就能在一切處所沒有障礙。仍然用胡麻和酥油相互攪拌，取其少分，咒語一遍后投入火中燒。像這樣滿足一千八遍，咒法就成就了。又法，在高山頂上，再誦這個咒語滿十萬遍，一切去處只要作𤙖𤙖的聲音，彈指作聲，就沒有惡人能夠當面為作障礙惱亂。 又法，每日平旦（清晨），日中（中午），黃昏（傍晚）三個時辰，各誦一百八遍。夜晚睡眠時，諸天愛護，一切諸人也常常愛念。又法，凡是一切鬼神病者，用石榴枝咒語三七（二十一）遍，用來打病人，他的病就痊癒。 烏樞沙摩（Ucchusma，佛教中的一位明王）結界法印咒第三 依照前面的大護身印，只是打開兩個頭指，于中指背後，離開三分左右。咒語說：
【English Translation】 English version: Reciting one's fundamental practice. If one wishes to personally see Vajra (a wrathful deity in Buddhism) face to face and make a request, one must perform the Kundali (one of the Wisdom Kings in Buddhism) joyful ritual every night, and one will surely be able to see him. When the practitioner sees Vajra, do not be afraid. If one's heart is filled with fear, it will cause that person to lose their mind and become mentally deranged. Why is this so? If this person can command Vajra, they can subdue all ghosts and spirits. Therefore, all the ghosts and spirits, seeing that he is about to achieve great efficacy, come to frighten each other, causing him to retreat and be destroyed. One must strengthen one's heart and firmly establish one's will, and not let one's heart be moved. The method for seeking to see Vajra's body is as follows. This mantra is spoken in unison by all eight classes of gods and spirits (eight types of deities who protect the Dharma in Buddhism). Regardless of good or bad omens, regardless of the black and white months (referring to months), whether one is fasting or not, whether one is clean or not, whether one is eating or not, first recite this mantra one hundred thousand times, and one will attain accomplishment in the Dharma, and all that one seeks will gain power. Also, use white sapwood to light a fire, and also take thin branches of this wood, cut them into one thousand and eight pieces, the length as you wish, each piece together with white mustard seeds, chant the mantra once for each piece and throw it into the fire to burn. If you complete this number of one thousand and eight times, you will gain nobility and victory, and even the Deva-rajas (kings of the heavens) will be pleased. Also, regardless of whether one is clean or not, whether it is day or night, as long as you recite the mantra three hundred thousand times, there will be no obstacles in all places. Still use sesame seeds mixed with ghee, take a small portion of it, chant the mantra once and throw it into the fire to burn. If you complete this number of one thousand and eight times, the mantra practice will be accomplished. Also, on the top of a high mountain, recite this mantra another one hundred thousand times, and in all places, just make a '𤙖𤙖' sound and snap your fingers, and no evil person will be able to stand in your way and create obstacles and annoyances. Also, every day at dawn, noon, and dusk, recite one hundred and eight times each time. When sleeping at night, the gods will protect you, and all people will also often love and cherish you. Also, for all those who are sick from ghosts and spirits, use a pomegranate branch, chant the mantra twenty-one times, and use it to strike the sick person, and their illness will be cured. Ucchusma (a Wisdom King in Buddhism) Binding Boundary Mudra Mantra Third According to the previous Great Protection Mudra, only open the two index fingers, behind the middle fingers, about three-tenths of an inch away. The mantra says:
那(上音)謨(上音)室旃(二合)茶跋折啰波拏曳(一)摩訶藥叉棲那跋跢曳(二)跢侄他(三)唵(四)薩啰毗薩啰(五)尼文者醯(上音六)那吒那吒(七)薩哩毗薩哩(八)伽(上音)鞞毗伽(上音)鞞(九)阿(去音)車底迦(十)攝跋(二合)遰那(十一)莎訶(十二)
是法印咒。若作法事。以此印結四方上下虛空等界。咒三七遍。若用是法治病。誦咒二十一遍。彈指亦應二十一遍。去病有驗。若人夜臥心驚怖者。亦如上法咒三七遍。二十一遍彈指臥者。永無驚怖。
烏樞沙摩歡喜法印咒第四
以左手大指。屈指頭。拄無名指第三節文。以四指作拳咒曰。
唵(一)攝跋(二合)啰(二)攝跋(二合)啰(三)承伽摩夜(四)承伽摩夜(五)迦羅迦羅(六)婆羅婆羅(七)呵羅呵羅(八)娑羅娑羅(九)缽羅缽羅(十)社羅社羅(十一)末羅末羅(十二)娑羅娑羅(十三)莎訶(十四)
是法印咒。若作火頭金剛法用誦咒之時。護身結界。請喚火頭金剛安置。先作此印誦咒。即得一切歡喜。若有人患惡瘡者。以此印摩瘡上誦咒。其瘡即差。持此印咒。一切行處不作留難。一切諸人見者歡喜。
若食毒藥。當作此印繞身頭上誦咒。即差。
烏樞沙摩供養法印
咒第五
準前身印。惟改以二頭指捻中指甲際上咒曰。
唵(一)跋折啰 俱嚕馱(二)摩訶婆(去音)羅(三)唵(四)入鞞入鞞(五)摩訶入鞞(六)主羅主羅(七)企羅企羅(八)娑羅娑羅(九)訶羅訶羅(十)馱訶馱訶(十一)莎訶(十二)
是法印咒。欲作法事請喚火頭金剛安置。當作此印誦咒供養。即得種種利益有驗。
烏樞沙摩治鬼病印咒第六(一名殺鬼印咒)
準前身印。唯改以右頭指中指向內。揩之左頭指中指頭。咒曰。
唵(一)跋攝啰俱嚕馱(二)摩訶婆羅(三)啰(上音)怛那(二合)毗補史多(二合)(四)奢唎啰(去音)夜(五)瞋陀瞋陀(六)嗚𤙖㧊(七)莎訶(八)
是法印咒。咒師若欲治病去時。先以右手無名指大指。捻取凈灰咒七遍已。點自頂上眉間喉上左膊右膊及點心下。護身而去。與治病已。然後于彼病人身上。依如前法與作護身。病鬼不得近病人邊。亦不得入其家門戶。
烏樞沙摩跋折啰法印咒第七
準前身印。惟改二頭指。屈各向掌中。垂下入頭咒曰。
唵(一)跋折啰 俱嚕馱(二)摩訶婆(去音)羅(三)你羅婆薩那(去音)耶(四)缽羅 涉筏(二合)哩多(五)摩鉤吒夜(六)涉筏(二合)哩
【現代漢語翻譯】 現代漢語譯本： 咒語第五
使用與前身印相同的手印。只是將兩手的食指捻住中指的指甲邊緣，誦唸咒語：
唵(ōng)（表示皈依） 跋折啰(bá zhé là)（金剛） 俱嚕馱(jù lū tuó)（忿怒尊） 摩訶婆(mó hē pó)（大光） 羅(luó)（光明） 唵(ōng)（皈依） 入鞞入鞞(rù pí rù pí)（進入，進入） 摩訶入鞞(mó hē rù pí)（大進入） 主羅主羅(zhǔ luó zhǔ luó)（燃燒，燃燒） 企羅企羅(qǐ luó qǐ luó)（堅固，堅固） 娑羅娑羅(suō luó suō luó)（流動，流動） 訶羅訶羅(hē luó hē luó)（摧毀，摧毀） 馱訶馱訶(tuó hē tuó hē)（燒盡，燒盡） 莎訶(suō hē)（成就）
這是法印咒語。想要做法事時，請召喚火頭金剛並安置。結此手印誦唸咒語供養，就能得到種種利益，非常靈驗。
烏樞沙摩（穢跡金剛）治鬼病印咒第六（又名殺鬼印咒）
使用與前身印相同的手印。只是將右手的食指和中指向內彎曲，用它們的指頭摩擦左手的食指和中指的指頭。誦唸咒語：
唵(ōng)（皈依） 跋攝啰(bá shè là)（金剛） 俱嚕馱(jù lū tuó)（忿怒尊） 摩訶婆羅(mó hē pó luó)（大光） 啰(luó)（光明） 怛那(dá nà)（給予） 毗補史多(pí bǔ shǐ duō)（充滿） 奢唎啰(shē lì luó)（身體） 夜(yè)（夜晚） 瞋陀瞋陀(chēn tuó chēn tuó)（斷除，斷除） 嗚𤙖㧊(wū hōng hōng)（忿怒音） 莎訶(suō hē)（成就）
這是法印咒語。咒師如果想要治病，在去的時候，先用右手的無名指和大拇指，捻取乾淨的灰，誦咒七遍后，點在自己的頭頂、眉間、喉嚨、左肩、右肩以及心口。這樣護身之後再去。給病人治好病後，然後在那病人身上，依照前面的方法給他做護身。這樣病鬼就不能靠近病人，也不能進入他的家門。
烏樞沙摩（穢跡金剛）跋折啰（金剛）法印咒第七
使用與前身印相同的手印。只是將兩手的食指彎曲，各自向掌心垂下，放入虎口中。誦唸咒語：
唵(ōng)（皈依） 跋折啰(bá zhé là)（金剛） 俱嚕馱(jù lū tuó)（忿怒尊） 摩訶婆(mó hē pó)（大光） 羅(luó)（光明） 你羅婆薩那(nǐ luó pó sà nà)（青色光明） 耶(yè)（夜晚） 缽羅(bō luó)（光輝） 涉筏(shè fá)哩多(lī duō)（散佈） 摩鉤吒夜(mó gōu zhà yè)（頂髻） 涉筏(shè fá)哩（散佈）
【English Translation】 English version: Chapter 5: Mantras
The Mudra (hand gesture) is the same as the previous body mudra. Only change it by pinching the fingernail edges of the middle fingers with the two index fingers, and recite the mantra:
Om (皈依, Refuge) Vajra (金剛, Diamond) Krodha (忿怒尊, Wrathful One) Maha Bha (大光, Great Light) Ra (光明, Light) Om (皈依, Refuge) Jupi Jupi (進入，進入, Enter, Enter) Maha Jupi (大進入, Great Enter) Chura Chura (燃燒，燃燒, Burn, Burn) Khira Khira (堅固，堅固, Firm, Firm) Sara Sara (流動，流動, Flow, Flow) Hara Hara (摧毀，摧毀, Destroy, Destroy) Dhaha Dhaha (燒盡，燒盡, Burn Up, Burn Up) Svaha (成就, Accomplishment)
This is the Dharma Mudra and Mantra. If you want to perform a ritual, please summon and place the Fire Head Vajra. Make this mudra, recite the mantra, and make offerings. You will obtain various benefits and it will be very effective.
Ushushama (穢跡金剛, Ucchusma) Curing Ghost Sickness Mudra and Mantra 6 (Also known as the Ghost Killing Mudra and Mantra)
The Mudra is the same as the previous body mudra. Only change it by bending the right index and middle fingers inward, and rub the tips of the left index and middle fingers with their tips. Recite the mantra:
Om (皈依, Refuge) Vajra (金剛, Diamond) Krodha (忿怒尊, Wrathful One) Maha Bha Ra (大光, Great Light) Ra (光明, Light) Tatna (給予, Giving) Vipushita (充滿, Full) Sharira (身體, Body) Ya (夜晚, Night) Chinda Chinda (斷除，斷除, Cut Off, Cut Off) Uh Hum Hum (忿怒音, Wrathful Sound) Svaha (成就, Accomplishment)
This is the Dharma Mudra and Mantra. If the mantra master wants to cure illness, before going, first use the ring finger and thumb of the right hand to take clean ashes, recite the mantra seven times, and then apply it to the top of their head, between the eyebrows, on the throat, on the left shoulder, on the right shoulder, and below the heart. Protect yourself in this way before going. After curing the patient, then on that patient's body, perform self-protection according to the previous method. In this way, the sick ghost will not be able to approach the patient, nor will it be able to enter their house.
Ushushama (穢跡金剛, Ucchusma) Vajra (金剛, Diamond) Dharma Mudra and Mantra 7
The Mudra is the same as the previous body mudra. Only change it by bending the two index fingers, each downwards into the palm, and placing them into the tiger's mouth. Recite the mantra:
Om (皈依, Refuge) Vajra (金剛, Diamond) Krodha (忿怒尊, Wrathful One) Maha Bha Ra (大光, Great Light) Ra (光明, Light) Nilabhasana (青色光明, Blue Light) Ya (夜晚, Night) Para (光輝, Splendor) Shefari (散佈, Scattering) Ta (散佈, Scattering) Makutaya (頂髻, Topknot) Shefari (散佈, Scattering)
多(七)你多羅(去音)夜(八)底哩補羅耶伽(去音)羅(九)毗馱崩(二合)娑(上音)夜(十)迦羅(去音)夜(十一)跢波跢波(十二)缽羅缽羅(十三)涉筏(二合)啰涉筏(二合)啰(十四)烏迦(上音)目佉(十五)普吒普吒(十六)娑啰娑啰(十七)毗娑啰毗娑啰(十八)烏底瑟吒(二合)烏底瑟吒(二合)(十九)婆伽毗(二十)烏樞沙摩(二合)俱嚕馱(二十一)阿謨迦(上音)寫(稱他名二十二)涉筏(二合)哩拏(二十三)訖柳(二合)噓拏(二合)(二十四)莎訶(二十五)
是法印咒。若欲除病。可作此印印其病上數數誦咒。聲聲相續可滿千遍。病即止差。又咒燒死人灰一百八遍。即散於惡比止門底。人蹋行之即著熱病。若欲放差。取黑沙糖咒三七遍。抄比止名燒即得差。
又法欲入阿修羅宮殿。當誦此咒二十萬遍。即能得入。又法咒牛乳蘇火燒。並抄病人名燒火中。其病即差。
又法毒藥人血相和。一咒一燒一百八遍。一切鬼死。又取苦棟葉。一咒一燒一百八遍。一切鬼病皆得除差。
烏樞沙摩擲法印咒第八
準前身印。惟改屈二頭指中節。相向垂頭咒曰。
唵(一)跋折啰 俱嚕馱(二)摩訶婆(去音)羅(三)缽啰摩馱嚕那(四)摩迦啰目
【現代漢語翻譯】 現代漢語譯本： 多(七) 你多羅(Night Tara)(去音)夜(八) 底哩補羅耶伽(Tripurayoga)(去音)羅(九) 毗馱崩(Vidrabham)(二合)娑(上音)夜(十) 迦羅(Kala)(去音)(十一) 跢波跢波(十二) 缽羅缽羅(十三) 涉筏(Sharva)(二合)啰涉筏(Sharva)(二合)啰(十四) 烏迦(Uka)(上音)目佉(Mukha)(十五) 普吒普吒(十六) 娑啰娑啰(十七) 毗娑啰毗娑啰(十八) 烏底瑟吒(Uttistha)(二合)烏底瑟吒(Uttistha)(二合)(十九) 婆伽毗(二十) 烏樞沙摩(Ucchusma)(二合)俱嚕馱(Krodha)(二十一) 阿謨迦(Amogha)(上音)寫(稱他名二十二) 涉筏(Sharva)(二合)哩拏(二十三) 訖柳(二合)噓拏(二合)(二十四) 莎訶(Svaha)(二十五)
這是法印咒。如果想要去除疾病，可以結此手印，印在患病之處，多次誦咒。聲音聲聲相續，可以念滿一千遍，疾病就會停止痊癒。又唸咒燒死人的骨灰一百零八遍，就將骨灰撒在惡比止(evil spirit)的門檻下，人踩著走過就會得熱病。如果想要解除，取黑砂糖唸咒二十一遍，抄寫比止(evil spirit)的名字燒掉，病就能痊癒。
又有一種方法，想要進入阿修羅(Asura)宮殿，應當誦此咒二十萬遍，就能進入。又有一種方法，唸咒加持牛乳、酥油，然後火燒，並且抄寫病人的名字一起燒在火中，病就能痊癒。
又有一種方法，將毒藥和人血混合，唸咒一次燒一次，燒一百零八遍，一切鬼都會死。又取苦楝樹葉，唸咒一次燒一次，燒一百零八遍，一切鬼病都能去除痊癒。
烏樞沙摩(Ucchusma)擲法印咒第八
按照之前的身印，只是改變屈起兩個頭指，在中節相向垂下，唸咒說：
唵(Om)(一) 跋折啰(Vajra) 俱嚕馱(Krodha)(二) 摩訶婆(Mahabhava)(去音)羅(三) 缽啰摩馱嚕那(Pramathana)(四) 摩迦啰目(Makara Mukha)
【English Translation】 English version: Tara(seven) Ni Tara(Night Tara)(eight) Tiripurayoga(Tripurayoga)(nine) Vidrabham(Vidrabham)(ten) Kala(Kala)(eleven) Tapa Tapa(twelve) Para Para(thirteen) Sharva Sharva(fourteen) Uka Mukha(fifteen) Puta Puta(sixteen) Sara Sara(seventeen) Visara Visara(eighteen) Uttistha Uttistha(nineteen) Bhagavi(twenty) Ucchusma Krodha(twenty-one) Amogha(calling his name twenty-two) Sharva Rina(twenty-three) Kli Hsna(twenty-four) Svaha(twenty-five)
This is the Dharma Seal Mantra. If you want to remove illness, you can form this mudra and imprint it on the affected area, reciting the mantra repeatedly. The sound should be continuous, and if you can recite it a thousand times, the illness will stop and heal. Also, chant the mantra and burn the ashes of a dead person one hundred and eight times, then scatter the ashes under the threshold of an evil spirit's door. People who step over it will contract a fever. If you want to release them, take black sugar, chant the mantra twenty-one times, copy the name of the evil spirit and burn it, and the illness will be cured.
Another method: if you want to enter the palace of the Asuras(Asura), you should recite this mantra two hundred thousand times, and you will be able to enter. Another method: chant the mantra and bless milk and ghee, then burn them in a fire, and also copy the name of the patient and burn it in the fire, and the illness will be cured.
Another method: mix poison and human blood, chant the mantra once and burn it once, one hundred and eight times, and all ghosts will die. Also, take bitter neem leaves, chant the mantra once and burn it once, one hundred and eight times, and all ghost-related illnesses will be removed and healed.
Ucchusma's Dharma Seal Mantra Number Eight
Follow the previous body mudra, only change by bending the two index fingers at the middle joint, facing each other and drooping the head, and chant the mantra:
Om(one) Vajra Krodha(two) Mahabhava(three) Pramathana(four) Makara Mukha
佉(五)多吒多吒(六)毗摩毗摩底夜(二合)(七)阿伽(上音)茶阿伽(上音)茶訶(上音八)羅訶(上音)羅(九)啰(上音)羅啰(上音)羅(十)多波多波(十一)多跛夜多跛夜(十二)莎訶(十三)
是法印咒。若欲治病。咒師可作此印誦咒病人宅中咒白芥子二十一遍。周匝散之以為結界。然後作水壇。壇中心著盛五穀瓫。言五穀者。一粟二大麥三青稞四小豆五稻穀。皆擬後用。著數槃食十六盞燈次喚病人于壇外坐。其壇中心著一火爐。咒師作印。把白芥子以繞病人頭上一匝。一咒一燒二十一遍。后將水碗來著壇上。取火燒殘白芥子並灰及與少許飲食。相和著水碗中。寫于壇上五穀器中。即輿此器出外。㧊與鬼神食竟。口云令此人病差訖。然後發遣。其病即差。
烏樞沙摩罥索法印咒第九
準前身印。惟改頭指。苾在中指后。頭相拄咒曰。
唵(一)阿你尼(二)摩你尼(三)訖你尼(二合)噓拏(二合)杜范(補甘反四)莎訶(五)
是法印咒若欲除病。知是鬼神所為不降伏者。可作此法誦咒縛之。當即遠送去後與作結界法事。所病鬼神更不得入。
烏樞沙摩輪法印咒第十
左右頭指無名指。向內交叉。左右中指豎頭相拄。大指小指舒之。頭相拄開腕咒曰
【現代漢語翻譯】 現代漢語譯本： 佉（五）多吒多吒（六）毗摩毗摩底夜（二合）（七）阿伽（上音）茶阿伽（上音）茶訶（上音八）羅訶（上音）羅（九）啰（上音）啰啰（上音）羅（十）多波多波（十一）多跛夜多跛夜（十二）莎訶（十三）
這是法印咒。如果想要治病，咒師可以結此印，誦咒，在病人宅中咒白芥子二十一遍，在四周散佈，作為結界。然後在製作水壇，壇的中心放置盛有五穀的瓦罐。所說的五穀是：一、粟，二、大麥，三、青稞，四、小豆，五、稻穀。都準備之後使用。放置盛有食物的盤子十六盞，點上燈，然後叫病人坐在壇外。在壇的中心放置一個火爐。咒師結印，拿白芥子繞病人頭上一圈，每繞一圈唸咒一遍，共二十一遍。之後拿水碗放在壇上，取火燒剩下的白芥子，連同灰燼和少許食物，混合在水碗中，倒在壇上的五穀器中。然後拿著這個器皿出去，拋灑給鬼神吃完。口中說：『讓此人的病痊癒。』說完后遣送鬼神離開，病就好了。
烏樞沙摩（Ucchusma，意為『不凈金剛』）罥索法印咒第九
按照之前的身印，只是改變頭指。用中指包裹住頭指的後部，兩個頭指的指尖相抵。唸咒說：
唵（om，種子字）（一）阿你尼（二）摩你尼（三）訖你尼（二合）噓拏（二合）杜范（補甘反四）莎訶（svaha，成就）（五）
這是法印咒。如果想要去除疾病，知道是鬼神作祟而不降伏的，可以結此法印，誦咒來束縛它。應當立即遠遠地送走，之後為他做結界法事，所患病的鬼神就再也不能進入。
烏樞沙摩（Ucchusma，意為『不凈金剛』）輪法印咒第十
左右手的頭指和無名指向內交叉，左右手的中指豎起，指尖相抵。大拇指和小指伸直。指尖相抵，手腕張開，唸咒說：
【English Translation】 English version: Kha (5) Tata Tata (6) Vima Vima Tiye (Dvi-yukta) (7) Agada Agada Ha (Upper tone 8) Raha Raha (9) Ra Ra Ra (10) Tapa Tapa (11) Tapa Ya Tapa Ya (12) Svaha (13)
This is the Dharma Seal Mantra. If you wish to cure illness, the mantra master can form this mudra and chant the mantra, chanting white mustard seeds twenty-one times in the patient's home, scattering them around to create a boundary. Then, create a water altar, placing a pottery jar filled with five grains in the center of the altar. The five grains are: 1. millet, 2. barley, 3. qing稞 (highland barley), 4. small beans, 5. rice. All are prepared for later use. Place sixteen plates of food and light lamps, then have the patient sit outside the altar. Place a fire pit in the center of the altar. The mantra master forms the mudra, takes white mustard seeds and circles them around the patient's head once, chanting the mantra once for each circle, for a total of twenty-one times. Then, bring a bowl of water and place it on the altar. Take the burnt remains of the white mustard seeds, along with the ashes and a small amount of food, mix them in the bowl of water, and pour it into the five-grain container on the altar. Then, take this container outside and scatter it for the ghosts and spirits to eat. Say, 'May this person's illness be cured.' After saying this, send the ghosts and spirits away, and the illness will be cured.
The Ninth Ucchusma (meaning 'Unclean Vajra') Lasso Dharma Seal Mantra
Follow the previous body mudra, only changing the index fingers. Wrap the index fingers with the middle fingers behind them, with the tips of the two index fingers touching. Chant the mantra:
Om (seed syllable) (1) Anini (2) Manini (3) Kitnini (Dvi-yukta) Hūṣṇa (Dvi-yukta) Du Fan (Bu Gan 反 4) Svaha (accomplishment) (5)
This is the Dharma Seal Mantra. If you wish to remove illness, and you know it is caused by a ghost or spirit that is not subdued, you can form this mudra and chant the mantra to bind it. You should immediately send it far away, and then perform a boundary-setting ritual for it, so that the offending ghost or spirit can no longer enter.
The Tenth Ucchusma (meaning 'Unclean Vajra') Wheel Dharma Seal Mantra
Cross the index fingers and ring fingers of the left and right hands inward. Raise the middle fingers of the left and right hands, with the tips touching. Extend the thumbs and little fingers. Touch the fingertips together and open the wrists, chanting the mantra:
。
唵(一)跋折啰俱嚕馱(二)摩訶婆(去音)羅(三)涉婆(二合上)羝冰揭禮(四)缽羅 娑啰(去音)夜(五)缽羅婆啰(六)莎訶(七)
是法印咒。若人患冷病。咒師手把草火。火上㧊米粉等法用具如軍茶利法。又以此火于。病人宅四邊繞之。數數誦咒為結界者。其病即差。
烏樞沙摩大身斧法印咒第十一
起立地。屈左膝以左手把右腳大指。其肘節即當膝上。安置其身端立。右手作斧印。印中把斧。大指當斧柯。屈肘。印當乳房。去乳五寸許。若無斧者。直作斧印亦得咒曰。
唵(一)跋折啰 俱嚕馱(二)摩訶婆羅(三)𠼝婆(去音)瑜(四)摩訶曼𠼝耶(五)婆羅跋羅(六)迦啰摩(七)婆(上音)羅婆(去音)羅(八)缽羅娑羅(去音)夜(九)莎訶(十)
是法印咒。若人卒患氣疰鬼疰背氣背膊重等。病可作此印誦咒打其所痛之處。當時即差。
烏樞沙摩槊法印咒第十二
準前身印。惟改頭指。捻中指上節上咒曰。
唵(一)跋折啰 俱嚕馱(二)摩訶婆(去音)羅(三)跢侄他(四)醫(去音)醯(上音)醫醯(五)迦比啰冰揭啰(六)屋伽啰帝阇(上音七)忘(輕音)娑輸你跢(八)部社那布嚕槃(上音)多婆(九)室㘓訖柳(
【現代漢語翻譯】 現代漢語譯本： 唵(一) 跋折啰 俱嚕馱(二)（Vajra Krodha，金剛忿怒） 摩訶婆(去音)羅(三)（Mahabala，大力） 涉婆(二合上)羝冰揭禮(四) 缽羅 娑啰(去音)夜(五) 缽羅婆啰(六) 莎訶(七) 這是法印咒。如果有人患冷病，咒師手持草火，在火上撒米粉等法用具，如軍茶利法。又用此火在病人住宅四周繞行，多次誦咒以結界，其病即可痊癒。 烏樞沙摩（Ucchusma，不凈金剛）大身斧法印咒第十一 起立於地，彎曲左膝，用左手握住右腳大拇指，使肘關節抵在膝蓋上。端正身體站立，右手結斧印，印中握斧。大拇指抵在斧柄上，彎曲手肘，印抵住**，距離乳房五寸左右。如果沒有斧，直接結斧印也可以。咒語如下： 唵(一) 跋折啰 俱嚕馱(二)（Vajra Krodha，金剛忿怒） 摩訶婆羅(三)（Mahabala，大力） 𠼝婆(去音)瑜(四) 摩訶曼𠼝耶(五)（Mahamanthaya，大咒） 婆羅跋羅(六) 迦啰摩(七) 婆(上音)羅婆(去音)羅(八) 缽羅娑羅(去音)夜(九) 莎訶(十) 這是法印咒。如果有人突然患氣疰、鬼疰、背氣、背膊沉重等病，可以結此印誦咒，擊打其疼痛之處，當時即可痊癒。 烏樞沙摩（Ucchusma，不凈金剛）槊法印咒第十二 姿勢與之前的身印相同，只是改變頭指，捏在中指的上節上。咒語如下： 唵(一) 跋折啰 俱嚕馱(二)（Vajra Krodha，金剛忿怒） 摩訶婆(去音)羅(三)（Mahabala，大力） 跢侄他(四) 醫(去音)醯(上音)醫醯(五) 迦比啰冰揭啰(六)（Kapila Pingala，赤褐色） 屋伽啰帝阇(上音七) 忘(輕音)娑輸你跢(八) 部社那布嚕槃(上音)多婆(九) 室㘓訖柳（
【English Translation】 English version: Om(1) Vajra Krodha(2) (Vajra Krodha, Diamond Wrathful One) Mahabala(3) (Great Power) Shabha(diphthong) Dhibinggeli(4) Parasaraya(5) Parabala(6) Svaha(7) This is a Dharma Seal mantra. If someone suffers from a cold illness, the mantra master holds grass fire and sprinkles rice flour and other ritual implements on the fire, like the Kundali method. Also, use this fire to circle around the patient's house four times, repeatedly chanting the mantra to create a boundary, and the illness will be cured. Ucchusma(Ucchusma, Unclean Vajra) Great Body Axe Dharma Seal Mantra Eleventh Stand up on the ground, bend the left knee, and hold the big toe of the right foot with the left hand, so that the elbow joint rests on the knee. Stand upright with the body straight. The right hand forms the axe mudra, holding an axe in the mudra. The thumb rests on the axe handle, bend the elbow, and the mudra rests against the **, about five inches away from the breast. If there is no axe, you can directly form the axe mudra. The mantra is as follows: Om(1) Vajra Krodha(2) (Vajra Krodha, Diamond Wrathful One) Mahabala(3) (Great Power) Sphota(4) Mahamanthaya(5) (Great Mantra) Parabala(6) Karama(7) Bha(rising tone)rava(falling tone)ra(8) Parasaraya(9) Svaha(10) This is a Dharma Seal mantra. If someone suddenly suffers from qi stagnation, ghost possession, back qi, heavy back and shoulders, etc., you can form this mudra and chant the mantra, striking the painful area, and the illness will be cured immediately. Ucchusma(Ucchusma, Unclean Vajra) Spear Dharma Seal Mantra Twelfth The body mudra is the same as before, only change the index finger, pinching it on the upper joint of the middle finger. The mantra is as follows: Om(1) Vajra Krodha(2) (Vajra Krodha, Diamond Wrathful One) Mahabala(3) (Great Power) Tadyatha(4) Ihi(falling tone) Ihi(rising tone)(5) Kapila Pingala(6) (Reddish-brown) Ugra Teja(rising tone)(7) Vam(light tone) Sasu Nita(8) Bhushana Purupandava(9) Shilan Krilu(
二合)噓拏(二合)(十)薩婆迦閻(十一)阿杜那(十二)毗杜那(十三)涉筏(二合)唎涉筏(二合)唎(十四)摩訶涉筏(二合)唎(十五)阿目劍(平音十六)涉筏(二合)唎拏(十七)訖柳(二合)噓拏(十八二合)渴(去音)伽手羅(十九)馱奴達啰(二十)普吒普吒(二十一)普吒夜普吒夜(二十二)阿謨迦(上音)寫(稱他某甲二十三)薩婆奢唎㘓(二十四)阿杜那(二十五)毗杜那(二十六)薩婆馱(去音)敦(二十七)涉筏(二合)啰(去音)夜(二十八)孤婆夜(二十九)莎訶(三十)
是法印咒。若欲除病。病人邊作四肘水壇。壇中心著一盤飲食。東南北方各一盤食。咒師坐西方。咒師左邊令病人坐咒師前。復安火爐燒白芥子。一咒一燒一百八遍。其病即差。若一日不差三日作法。決定得差。如其不差知非鬼病。宜白日作。勿夜作法。
烏樞沙摩像一軀。南邊安置火爐。取白芥子及赤色華並自身血。少分交和。欲令舍睹嚕熱病困者。以前件藥。一咒一燒一百八遍。舍睹嚕即困。若欲令差。取沙糖和水及與白華。一咒一燒一百八遍。稱其那(去音)摩。遍遍皆稱著者即差。以後毒心自然消滅。
烏樞沙摩頭法印咒第十三
準前身印。惟改右頭指。捻中指上節上。左手
【現代漢語翻譯】 現代漢語譯本： （二合）Hūṇā（呼拏）（二合）（十）薩婆迦閻（Sārvakāyaṃ）（十一）阿杜那（Atuna）（十二）毗杜那（Vituna）（十三）涉筏（Śapha）（二合）唎涉筏（Śapha）（二合）唎（十四）摩訶涉筏（Mahāśapha）（二合）唎（十五）阿目劍（Amukem）（平音十六）涉筏（Śapha）（二合）唎拏（十七）訖柳（Kṛlyu）（二合）噓拏（Hūṇā）（十八二合）渴（Kha）（去音）伽手羅（Khagāśura）（十九）馱奴達啰（Dhanurdhara）（二十）普吒普吒（Puṭa puṭa）（二十一）普吒夜普吒夜（Puṭaya puṭaya）（二十二）阿謨迦（Amogha）（上音）寫（śyā）（稱他某甲二十三）薩婆奢唎㘓（Sarvaśarīram）（二十四）阿杜那（Atuna）（二十五）毗杜那（Vituna）（二十六）薩婆馱（Sarvadhā）（去音）敦（dhun）（二十七）涉筏（Śapha）（二合）啰（rā）（去音）夜（ya）（二十八）孤婆夜（Kubhaya）（二十九）莎訶（Svāhā）（三十）
這是法印咒。如果想要去除疾病，在病人旁邊設定四肘的水壇。壇的中心放一盤飲食，東、南、北方向各放一盤食物。咒師坐在西方，讓病人坐在咒師的左邊。然後在咒師前安置火爐，焚燒白芥子。每念一遍咒語燒一次，共燒一百零八遍，病就會痊癒。如果一天沒有痊癒，就連續三天做法，一定能痊癒。如果仍然沒有痊癒，就知道不是鬼病引起的。適宜在白天做法，不要在晚上做法。
供奉一尊烏樞沙摩（Ucchuṣma）像。在南邊安置火爐。取白芥子和紅色花朵，以及自身少量的血，混合在一起。如果想要讓怨敵（Śatru）患熱病困擾，就用之前的藥物，每念一遍咒語燒一次，共燒一百零八遍，怨敵就會感到困擾。如果想要讓他痊癒，就取沙糖和水，以及白色花朵，每念一遍咒語燒一次，共燒一百零八遍，稱念他的名字（Nāma）。每遍都稱念，患者就會痊癒。之後，怨敵的毒害之心自然就會消滅。
烏樞沙摩（Ucchuṣma）頭法印咒第十三
按照之前的身印。只是改變右手的頭指，捻在中指的上節上。左手...
【English Translation】 English version: Hūṇā (combined) (10) Sārvakāyaṃ (11) Atuna (12) Vituna (13) Śapha (combined) ri Śapha (combined) ri (14) Mahāśapha (combined) ri (15) Amukem (flat tone 16) Śapha (combined) riṇa (17) Kṛlyu (combined) Hūṇā (18 combined) Kha (departing tone) Khagāśura (19) Dhanurdhara (20) Puṭa puṭa (21) Puṭaya puṭaya (22) Amogha (rising tone) śyā (calling his name, 23) Sarvaśarīram (24) Atuna (25) Vituna (26) Sarvadhā (departing tone) dhun (27) Śapha (combined) rā ya (28) Kubhaya (29) Svāhā (30)
This is the Dharma Seal Mantra. If you wish to remove illness, create a water altar of four cubits beside the sick person. In the center of the altar, place a plate of food. Place a plate of food each in the east, south, and north directions. The mantra master sits in the west, and the sick person sits to the left of the mantra master. Then, place a fire pit in front of the mantra master and burn white mustard seeds. Recite the mantra once and burn once, for a total of one hundred and eight times. The illness will then be cured. If it is not cured in one day, perform the ritual for three days. It will definitely be cured. If it is still not cured, know that it is not an illness caused by a ghost. It is appropriate to perform the ritual during the day, not at night.
Enshrine an Ucchuṣma (fierce flame) image. Place a fire pit to the south. Take white mustard seeds and red flowers, along with a small portion of your own blood, and mix them together. If you wish to cause an enemy (Śatru) to suffer from a feverish illness, use the aforementioned medicine. Recite the mantra once and burn once, for a total of one hundred and eight times. The enemy will then be troubled. If you wish to cure him, take sugar and water, along with white flowers. Recite the mantra once and burn once, for a total of one hundred and eight times, calling out his name (Nāma). Recite it every time, and the patient will be cured. Afterward, the enemy's poisonous heart will naturally be extinguished.
Ucchuṣma (fierce flame) Head Dharma Seal Mantra, Thirteenth
Follow the previous body mudra. Only change the right index finger. Pinch the upper joint of the middle finger. The left hand...
頭指。開向中指前曲之咒曰。
唵(一)安那梨(二)俱那梨(三)訖哩(二合)瑟拏(二合)冰揭梨(四)蘇薄雞(五)訖嚧(二合)多婆薩泥(六)莎訶(七)
是法印咒。悉能療治一切鬼病。大大速驗。
烏樞沙摩頂法印咒第十四(未見功能)
準前頭印。惟改左食指。壓中指外第二節文咒曰。
那(上音)謨伽莫都(一)跋折啰 俱嚕馱寫(二)唵(三)騫伽唎雞(四)徒摩施溪(五)莎訶(六)
烏樞沙摩口法印第十五
準前身印。惟改左頭指。向左中指后少曲。右頭指向右中指前少曲之。咒用前供養咒。
是法印咒。若婦人產。腹中兒死不得出者。手掬取少水。和少許阿魏藥。誦前供養咒一百八遍。與其令服死兒即出。
烏樞沙摩跋折啰母瑟知法印咒第十六
左手大指。捻無名指下節。以餘四指。握作拳咒曰。
唵(一)跋折啰 俱嚕馱(二)摩訶婆(去音)羅(三)婆嚧婆嚧(四)四離四離(五)娑摩娑摩(六)缽羅 婆訶訶(上音七)莎訶(八)唵(九)地力(十)嗚𤙖㧊(十一)
是法印咒。若作此印誦咒。即得一切歡喜。無所障礙。
烏樞沙摩解穢法印第十七
以二小指相鉤掌中。二無名中指食指。直
【現代漢語翻譯】 現代漢語譯本 頭指（指向中指的第一個手指）。開啟並指向中指前曲的咒語說： 唵(ōng)（一）安那梨(ānnàlí)（二）俱那梨(jùnàlí)（三）訖哩(qìlǐ)（二合）瑟拏(sèshìná)（二合）冰揭梨(bīngjiélí)（四）蘇薄雞(sūbójī)（五）訖嚧(qìlú)（二合）多婆薩泥(duōpósàní)（六）莎訶(suōhā)（七） 此法印咒語，能夠療治一切鬼病，非常快速有效。 烏樞沙摩(Wūshūshāmó)頂法印咒第十四（未見功能） 依照之前的頭印，只是改變左手食指，壓在中指外側第二節的紋路上，咒語說： 那(nà)（上音）謨伽莫都(mómójiādū)（一）跋折啰(bázhélà) 俱嚕馱寫(jùlúdāxiě)（二）唵(ōng)（三）騫伽唎雞(qiāngālìjī)（四）徒摩施溪(túmóshīxī)（五）莎訶(suōhā)（六） 烏樞沙摩(Wūshūshāmó)口法印第十五 依照之前的身印，只是改變左手頭指，向左中指後方稍微彎曲，右手頭指向右中指前方稍微彎曲。咒語使用之前的供養咒。 此法印咒語，如果婦人生產，腹中胎兒已死無法娩出，用手掬取少量水，和少量阿魏藥，誦唸之前的供養咒一百零八遍，讓其服下，死胎立即娩出。 烏樞沙摩(Wūshūshāmó)跋折啰(bázhélà)母瑟知(mǔsèzhī)法印咒第十六 左手大拇指，捏住無名指下方的關節，用其餘四指，握成拳頭，咒語說： 唵(ōng)（一）跋折啰(bázhélà) 俱嚕馱(jùlúdā)（二）摩訶婆(móhēpó)（去音）羅(luó)（三）婆嚧婆嚧(pólúpólú)（四）四離四離(sìlísìlí)（五）娑摩娑摩(suōmósuōmó)（六）缽羅(bōluó) 婆訶訶(póhēhē)（上音七）莎訶(suōhā)（八）唵(ōng)（九）地力(dìlì)（十）嗚𤙖㧊(wūhōngpī)（十一） 此法印咒語，如果結此手印誦唸咒語，就能得到一切歡喜，沒有一切障礙。 烏樞沙摩(Wūshūshāmó)解穢法印第十七 用兩根小指相互勾住于掌中，兩根無名指、中指、食指伸直。
【English Translation】 English version The head finger (the first finger pointing to the middle finger). The mantra for opening and pointing the front of the middle finger says: Om (一) Annali (二) Kunali (三) Kilise (二合) Sena (二合) Binggeli (四) Suboji (五) Kilu (二合) Duopasani (六) Suoha (七) This Dharma seal mantra can cure all kinds of ghost sickness and is very fast and effective. The Fourteenth Ushusama (Wūshūshāmó) Top Dharma Seal Mantra (function unknown) According to the previous head seal, only change the left index finger, pressing on the second section of the middle finger, the mantra says: Na (nà) (upper tone) Mojiamodu (mómójiādū) (一) Bazhela (bázhélà) Juludaxie (jùlúdāxiě) (二) Om (三) Qianjialiji (qiāngālìjī) (四) Tumoshixi (túmóshīxī) (五) Suoha (六) The Fifteenth Ushusama (Wūshūshāmó) Mouth Dharma Seal According to the previous body seal, only change the left head finger, slightly bent towards the back of the left middle finger, and the right head finger slightly bent towards the front of the right middle finger. The mantra uses the previous offering mantra. This Dharma seal mantra, if a woman is giving birth and the fetus in her womb is dead and cannot be delivered, scoop a small amount of water with your hand, mix it with a small amount of asafoetida medicine, recite the previous offering mantra one hundred and eight times, and let her take it, and the dead fetus will be delivered immediately. The Sixteenth Ushusama (Wūshūshāmó) Bazhela (bázhélà) Mushezhi (mǔsèzhī) Dharma Seal Mantra The left thumb, pinch the joint below the ring finger, and make a fist with the remaining four fingers, the mantra says: Om (一) Bazhela (bázhélà) Juluda (jùlúdā) (二) Mohepo (móhēpó) (departing tone) Luo (三) Polu Polu (pólúpólú) (四) Sili Sili (sìlísìlí) (五) Suomo Suomo (suōmósuōmó) (六) Boluo (bōluó) Pohehe (póhēhē) (upper tone seven) Suoha (八) Om (九) Dili (dìlì) (十) Wu Hong Pi (wūhōngpī) (十一) This Dharma seal mantra, if you form this mudra and recite the mantra, you will receive all joy and be free from all obstacles. The Seventeenth Ushusama (Wūshūshāmó) Purification Dharma Seal Hook the two little fingers together in the palm, and straighten the two ring fingers, middle fingers, and index fingers.
豎相博。二大母指。安在掌中二小指上。合腕咒曰。
修利摩利(一)摩摩利摩利(二)修修利(三)莎訶(四)
是法印咒。印中著水。咒七遍已灑面。然後誦持諸餘咒法。行咒法人。若見死屍婦人產處六畜產生血光流處。見如是等種種穢時。即作此印誦解穢咒。即得清凈所行咒法悉有效驗。若不爾者。令人失驗。及被殃害面上生瘡。解穢神咒必不得忘。行者每日以香薰身。于道場東壁。張金剛像。敷金剛凈座坐。用吉祥草。如無此草白茅代之。咒師身著赤衣用赤坐具。然後坐于菖蒲席上。又取黃蔓菁子及白芥子。咒七遍已散著四方。一切惡鬼天魔之神不得嬈亂。咒師向金剛前。以兩手散赤色紫色二種色華。
散華咒第十八
咒曰。
唵(一)蘇雞羅(去音)夜(二)莎訶(三)
更有一本咒曰。
唵烏𤙖(一)涉筏(二合)啰(去音)耶(二)莎訶(三)
烏樞沙摩大咒第十九
咒曰。
那(上音)謨(上音)啰(上音)怛那(二合)跢啰(二合)夜耶(一)那謨(同上)室旃(二合)茶跋折啰波拏曳(二)摩訶藥叉棲那缽跢曳(三)那謨跋折啰(二合)嚕陀寫(四)阿缽啰(二合)底訶(上音)多(五)奢珊那(上音)寫(六)摩訶嚧山那(上
【現代漢語翻譯】 現代漢語譯本 豎相博（手印名稱）。兩大拇指，安放在掌中兩小指上，合攏手腕，唸誦真言說： 『修利摩利(1)，摩摩利摩利(2)，修修利(3)，莎訶(4)』 這是法印和真言。在印中沾水，唸誦真言七遍后灑在臉上，然後誦持其他的真言法。修行真言法的人，如果見到死屍、婦人生產之處、六畜生產、血光流溢之處，見到如此等等污穢之時，就結此手印，誦唸解穢真言，就能得到清凈，所修行的真言法全部有效驗。如果不是這樣，會令人失去效驗，以及遭受災殃，臉上生瘡。解穢神咒必定不能忘記。修行者每日用香薰身，在道場東邊的墻壁上，張掛金剛像，鋪設金剛凈座坐下，使用吉祥草，如果沒有這種草，用白茅代替。咒師身穿紅衣，使用紅色坐具，然後坐在菖蒲席上。又取黃蔓菁子以及白芥子，唸誦真言七遍后散在四方，一切惡鬼天魔之神不得侵擾。咒師面向金剛像前，用兩手散播紅色、紫色兩種顏色的花。 散花咒第十八 真言說： 『唵(1)，蘇雞羅夜(2)，莎訶(3)』 還有一本真言說： 『唵烏𤙖(1)，涉筏啰耶(2)，莎訶(3)』 烏樞沙摩（Uṣuṣma，佛教中一位忿怒尊）大咒第十九 真言說： 『那謨啰怛那(二合)跢啰(二合)夜耶(1)，那謨室旃(二合)茶跋折啰波拏曳(2)，摩訶藥叉棲那缽跢曳(3)，那謨跋折啰(二合)嚕陀寫(4)，阿缽啰(二合)底訶(5)，多奢珊那寫(6)，摩訶嚧山那(上)』
【English Translation】 English version The hand gesture of 'standing mutually'. Place the two thumbs on the two little fingers inside the palms. Join the wrists and recite the mantra, saying: 'Śūli moli (1), mama moli moli (2), śū śūli (3), svāhā (4)' This is the Dharma seal and mantra. Dip water into the seal, recite the mantra seven times, and then sprinkle it on the face. Then recite and uphold other mantra methods. If a mantra practitioner sees a dead body, a woman's place of childbirth, livestock giving birth, or a place where blood is flowing, when seeing such defilements, form this hand seal and recite the mantra for dispelling impurity. Then one can obtain purity, and all the mantra methods practiced will be effective. If not, it will cause one to lose effectiveness, and suffer calamities, with sores growing on the face. The mantra for dispelling impurity must not be forgotten. The practitioner should fumigate the body with incense daily, hang a Vajra (Diamond) image on the east wall of the practice place, spread a Vajra pure seat and sit down, using auspicious grass. If this grass is not available, use white thatch instead. The mantra master should wear red clothes and use a red seat, and then sit on a calamus mat. Also, take yellow turnip seeds and white mustard seeds, recite the mantra seven times, and scatter them in the four directions, so that all evil ghosts and demons cannot disturb. The mantra master faces the Vajra image and scatters red and purple flowers with both hands. The Eighteenth Mantra for Scattering Flowers The mantra says: 'Oṃ (1), su ki la ya (2), svāhā (3)' There is also another version of the mantra that says: 'Oṃ ūṃ (1), śa pha ra ya (2), svāhā (3)' The Nineteenth Great Uṣuṣma (a wrathful deity in Buddhism) Mantra The mantra says: 'Namo ratna trayāya (1), namo śrī caṇḍa vajra pāṇaye (2), mahā yakṣa senāpataye (3), namo vajra krodhāya (4), apratihata (5), śāsana ya (6), mahā roṣaṇa'
音)寫(七)跋折啰檀曇(八)缽啰(二合)薄叉(上音二合)彌(九)阿底俱嚕㘕(去音十)缽啰(二合)摩馱路男(上音十一)冰伽㘕(十二)迦卑㘕具㘕(十三)摩啰(上音)南(上音十四)多啰薩南(上音十五)多他醫迦遮啰(上音)底(十六)藥俱嚕馱(十七)僧伽啰(上音十八)迷多羅迦昧曳(十九)曳那俱嚕遰那(二十)檀茶那陀那(上音)婆(二十一)毗武企吉哩多(二十二)多麼劍(二十三)三缽啰(上音二合)薄叉(上音二合)彌(二十四)阿底唎(二合)必曇(二十五)嚕地啰迷陀(去音)榆(二十六)旦茶旦茶(二十七)摩訶旦茶(二十八)跋折啰旦茶(二十九)摩訶婆(去音)羅訶那(上音)彌(三十)薩婆舍睹嚕(二合)尼(三十一)奈奢奈奢(三十二)那舍夜那舍夜(三十三)戶盧戶盧(三十四)遇盧遇盧(三十五)訖柳(二合)噓拏(二合)(三十六)檀茶檀值拏(三十七)槃者槃者(三十八)摩他摩他(三十九)跋折啰檀值那(四十)摩啰(上音)夜摩啰夜(四十一)焰摩檀值那(四十二)阿那(上音)夜阿那(上音)夜(四十三)迦羅波施那(四十四)阿那(上音)夜阿那(上音)夜(四十五)婆嚕那波施那(四十六)多茶夜多茶夜(四十七)藥叉檀值那(四十八)部菩烏樞沙
【現代漢語翻譯】 現代漢語譯本： 音) 寫(七) 跋折啰檀曇（Vajradanda，金剛杵）(八) 缽啰（Prra，二合）薄叉（Bhakkha，上音二合）彌(九) 阿底俱嚕㘕（Atikrodha，去音）(十) 缽啰（Prra，二合）摩馱路男（Pramathana，上音）(十一) 冰伽㘕（Pingala）(十二) 迦卑㘕具㘕（Kapinjala）(十三) 摩啰（Mara，上音）南（Nam，上音）(十四) 多啰薩南（Tarasana，上音）(十五) 多他醫迦遮啰（Tathaika-cara，上音）底(十六) 藥俱嚕馱（Yakrodha）(十七) 僧伽啰（Samghara，上音）(十八) 迷多羅迦昧曳（Mitrakameye）(十九) 曳那俱嚕遰那（Yena krodhena）(二十) 檀茶那陀那（Danda-dharana，上音）婆(二十一) 毗武企吉哩多（Vibhutikrta）(二十二) 多麼劍（Tamakam）(二十三) 三缽啰（Sampra，上音二合）薄叉（Bhakkha，上音二合）彌(二十四) 阿底唎（Atiri，二合）必曇（Pitam）(二十五) 嚕地啰迷陀（Rudhiramedha，去音）榆(二十六) 旦茶旦茶（Danda danda）(二十七) 摩訶旦茶（Mahadanda）(二十八) 跋折啰旦茶（Vajradanda）(二十九) 摩訶婆（Mahabha，去音）羅訶那（Maharhana，上音）彌(三十) 薩婆舍睹嚕（Sarva-satru，二合）尼(三十一) 奈奢奈奢（Nasaya nasaya）(三十二) 那舍夜那舍夜（Nasaya nasaya）(三十三) 戶盧戶盧（Hulu hulu）(三十四) 遇盧遇盧（Guru guru）(三十五) 訖柳（Krtvu，二合）噓拏（Hrsna，二合）(三十六) 檀茶檀值拏（Danda dandina）(三十七) 槃者槃者（Bhanja bhanja）(三十八) 摩他摩他（Matha matha）(三十九) 跋折啰檀值那（Vajradandina）(四十) 摩啰（Mara，上音）夜摩啰夜（Yamara yamara）(四十一) 焰摩檀值那（Yamadandina）(四十二) 阿那（Anaya，上音）夜阿那（Anaya，上音）夜(四十三) 迦羅波施那（Kalapasina）(四十四) 阿那（Anaya，上音）夜阿那（Anaya，上音）夜(四十五) 婆嚕那波施那（Varunapasina）(四十六) 多茶夜多茶夜（Tadaya tadaya）(四十七) 藥叉檀值那（Yaksadandina）(四十八) 部菩烏樞沙 English version: Om) Write (7) Vajradanda (8) Prra Bhakkha Mi (9) Atikrodha (10) Prra Pramathana (11) Pingala (12) Kapinjala (13) Mara Nam (14) Tarasana (15) Tathaika-cara (16) Yakrodha (17) Samghara (18) Mitrakameye (19) Yena krodhena (20) Danda-dharana Bha (21) Vibhutikrta (22) Tamakam (23) Sampra Bhakkha Mi (24) Atiri Pitam (25) Rudhiramedha Yu (26) Danda danda (27) Mahadanda (28) Vajradanda (29) Mahabha Maharhana Mi (30) Sarva-satru Ni (31) Nasaya nasaya (32) Nasaya nasaya (33) Hulu hulu (34) Guru guru (35) Krtvu Hrsna (36) Danda dandina (37) Bhanja bhanja (38) Matha matha (39) Vajradandina (40) Mara Yamara (41) Yamadandina (42) Anaya anaya (43) Kalapasina (44) Anaya anaya (45) Varunapasina (46) Tadaya tadaya (47) Yaksadandina (48) Bhu pu ususa
【English Translation】 English version: Om) Write (7) Vajradanda (Vajra Scepter) (8) Prra Bhakkha Mi (9) Atikrodha (Extremely Wrathful) (10) Prra Pramathana (Subduing) (11) Pingala (Tawny) (12) Kapinjala (Partridge) (13) Mara (Demon) Nam (Name) (14) Tarasana (Threatening) (15) Tathaika-cara (Thus Alone Moving) (16) Yakrodha (Wrath of Yaksha) (17) Samghara (Collection) (18) Mitrakameye (Desiring Friendship) (19) Yena krodhena (By Which Wrath) (20) Danda-dharana (Holding a Staff) Bha (21) Vibhutikrta (Creating Prosperity) (22) Tamakam (That Which) (23) Sampra Bhakkha Mi (24) Atiri Pitam (25) Rudhiramedha Yu (Blood and Fat) (26) Danda danda (Staff, staff) (27) Mahadanda (Great Staff) (28) Vajradanda (Vajra Staff) (29) Mahabha Maharhana Mi (Great Light, Great Worth) (30) Sarva-satru Ni (All Enemies) (31) Nasaya nasaya (Destroy, destroy) (32) Nasaya nasaya (Destroy, destroy) (33) Hulu hulu (34) Guru guru (35) Krtvu Hrsna (36) Danda dandina (Staff bearer) (37) Bhanja bhanja (Break, break) (38) Matha matha (Crush, crush) (39) Vajradandina (Vajra staff bearer) (40) Mara Yamara (Mara, Yama) (41) Yamadandina (Yama staff bearer) (42) Anaya anaya (Misfortune, misfortune) (43) Kalapasina (Noose of Kala) (44) Anaya anaya (Misfortune, misfortune) (45) Varunapasina (Noose of Varuna) (46) Tadaya tadaya (Strike, strike) (47) Yaksadandina (Yaksha staff bearer) (48) Bhu pu ususa
摩(二合)俱嚕馱(四十九)阿跛唎彌多婆(去音)羅(五十)波羅羯摩婆榆補陀羅(二合)(五十一)摩怒都毗冶(二合)阇皤(五十二)者吒者吒(五十三)缽吒缽吒(五十四)摩吒摩吒(五十五)波夜摩奴(五十六)頻馱頻馱(五十七)毗頻馱毗頻馱(五十八)跋折唎拏(五十九)多茶(上音)夜多茶(上音)夜(六十)藥叉檀值那(六十一)訶(上音)那訶(上音)那(六十二)婆那婆那(六十三)毗沙拏(六十四)阿底毗沙拏(六十五)呵陀呵陀(六十六)跋折啰 郁嚕摩(六十七)跋折羅 那(上音)迦(六十八)跋折啰 計奢(六十九)跋折啰 目佉(七十)訶(上音)娑訶(上音)娑(七十一)跛夜么奴(七十二)文遮吒吒訶(七十三)僧毗吉唎跢目呵(七十四)摩娑彌陀摩阇(七十五)戶盧地必唎耶(七十六)醫醯(上音)阿目劍咩(七十七)摩訶缽施你鞞陀(七十八)耶彌多婆婆(七十九)跋折啰 值那(八十)嗚𤙖㧊(八十一)摩訶婆(去音)羅(八十二)訶(上音)那訶(上音)那(八十三)缽遮缽遮(八十四)摩他摩他(八十五)毗馱(二合)崩寫夜(八十六)那舍夜那舍夜(八十七)摩啰(上音)夜摩啰(上音)夜(八十八)多啰(二合)珊那(去音)夜(八十九)嗚𤙖㧊(九十)摩啰
【現代漢語翻譯】 現代漢語譯本 摩俱嚕馱（Mahakrodha，大忿怒）阿跛唎彌多婆羅，波羅羯摩婆榆補陀羅，摩怒都毗冶阇皤，者吒者吒，缽吒缽吒，摩吒摩吒，波夜摩奴，頻馱頻馱，毗頻馱毗頻馱，跋折唎拏，多茶夜多茶夜，藥叉檀值那，訶那訶那，婆那婆那，毗沙拏，阿底毗沙拏，呵陀呵陀，跋折啰 郁嚕摩，跋折羅 那迦，跋折啰 計奢，跋折啰 目佉，訶娑訶娑，跛夜么奴，文遮吒吒訶，僧毗吉唎跢目呵，摩娑彌陀摩阇，戶盧地必唎耶，醫醯阿目劍咩，摩訶缽施你鞞陀，耶彌多婆婆，跋折啰 值那，嗚𤙖㧊，摩訶婆羅，訶那訶那，缽遮缽遮，摩他摩他，毗馱崩寫夜，那舍夜那舍夜，摩啰夜摩啰夜，多啰珊那夜，嗚𤙖㧊，摩啰
【English Translation】 English version Mahakrodha (Great Wrathful One) Aparimitabala, Parakramavayuputra, Manodubhyaja Java, Jata Jata, Pata Pata, Mata Mata, Payamanu, Bhinda Bhinda, Vibhinda Vibhinda, Vajrina, Tadayat Tadayat, Yaksha Dandina, Hana Hana, Bhana Bhana, Vishana, Ativishana, Hrada Hrada, Vajra Uluma, Vajra Naka, Vajra Kesha, Vajra Mukha, Hasa Hasa, Payamanu, Vinchata Taha, Sambhikilitamukha, Masa Mita Maja, Hrudibhirya, Ehi Amukame, Mahapasini Bheda, Yamitabhava, Vajra Jina, Hum Phat, Mahabala, Hana Hana, Pacha Pacha, Matha Matha, Vidhvamsaya, Nasaya Nasaya, Maraya Maraya, Tarasanaya, Hum Phat, Mara
(上音)那(去音)夜(九十一)嗚𤙖㧊(九十二)你略耶(二合)嚧山那(去音)夜(九十三)嗚𤙖㧊(九十四)阿時夜(二合)耶(九十五)嗚𤙖㧊(九十六)俱嚕啰 跋折啰 跛尼(九十七)阿(上音)若波夜智(九十八)莎訶(九十九)
是一法咒。名烏樞沙摩金剛大法神咒。若人能誦滿十萬遍。日日相續燒安悉香。請金剛坐。供養畢已。數數誦咒並用諸印。一切所作種種法事。無不成辦皆得效驗。
畫烏樞沙摩像法咒第二十
令處女子織作白褻。若織作絹等先咒牛尿一百八遍咒曰。
唵(一)跋折啰 地力(二)嗚𤙖㧊(三)莎訶(四)
咒牛尿已。用灑褻等。黑月八日九日若十四日。凈好泥地而作一罈。取一佛像。以香水灑安置壇中。供養種種香華飲食。然八盞燈。喚一畫師最能畫者。隨其所索多少即與。不得還價。日日與其受八戒齋。香湯灑浴著新凈衣。與其博士作護身印。然後畫作火頭金剛。其像身長可佛一肘。二尺三寸半。除其光座。更作高大亦珍精好。和彩色。用薰陸香汁不用皮膠。取一水罐著壇中心。日日當設一七人齋。若不辦者一人亦得。其像色青而有四臂。右手向髆把跋折啰。左手向肩而把赤索。其索盤屈狀似盤蛇。右手舒下。仰大指博頭指。直下舒。其
【現代漢語翻譯】 現代漢語譯本： (上音)那(去音)夜(九十一)嗚𤙖㧊(九十二)你略耶(二合)嚧山那(去音)夜(九十三)嗚𤙖㧊(九十四)阿時夜(二合)耶(九十五)嗚𤙖㧊(九十六)俱嚕啰（Kurura） 跋折啰（Vajra） 跛尼（Pani）(九十七)阿(上音)若波夜智(九十八)莎訶（Svaha）(九十九)
這是一法咒，名為烏樞沙摩金剛大法神咒（Ucchusma Vajra Great Dharma Divine Mantra）。如果有人能夠誦滿十萬遍，每日持續不斷地燒安悉香，請金剛（Vajra）降座，供養完畢后，多次誦咒並使用各種手印，一切所作的種種法事，沒有不成功的，都能得到效驗。
畫烏樞沙摩（Ucchusma）像法咒第二十
讓人讓處女織作白色的粗布。如果織作絹等，先用牛尿咒一百零八遍，咒語如下：
唵（Om）(一) 跋折啰（Vajra） 地力(二) 嗚𤙖㧊(三) 莎訶（Svaha）(四)
咒牛尿完畢后，用來灑在粗布等上面。在黑月（陰曆月末）的八日、九日或十四日，清理乾淨一塊泥地，做一個壇。取一尊佛像，用香水灑在上面，安置在壇中。供養各種香、花、飲食，點燃八盞燈。找一位最擅長繪畫的畫師，按照他所要求的報酬給予，不得還價。每日讓他受八戒齋，用香湯灑浴，穿上新的乾淨衣服。讓博士（精通咒語者）為他作護身印，然後開始畫火頭金剛（Ucchusma）。其像身長可以按照佛像的一肘或二尺三寸半來畫，除去光座。如果要做得更高大，也要珍貴精美。調和彩色時，使用薰陸香汁，不用皮膠。取一個水罐，放在壇的中心。每日應當設定一七人齋，如果辦不到，一人也可以。其像的顏色是青色，有四隻手臂。右手向上，握著跋折啰（Vajra），左手向肩，握著赤索。赤索盤屈，形狀像盤蛇。右手舒展向下，仰著大拇指，博頭指（食指）直接向下舒展。其
【English Translation】 English version: (Upper tone) Na (departing tone) Ye (ninety-one) Wu-hum-pei (ninety-two) Ni-lue-ye (combined) Lu-shan-na (departing tone) Ye (ninety-three) Wu-hum-pei (ninety-four) A-shi-ye (combined) Ye (ninety-five) Wu-hum-pei (ninety-six) Kurura (Kurura) Vajra (Vajra) Pani (Pani) (ninety-seven) A (upper tone) Ruo-bo-ye-zhi (ninety-eight) Svaha (Svaha) (ninety-nine)
This is a single-dharma mantra, named the Ucchusma Vajra Great Dharma Divine Mantra. If someone can recite it fully for one hundred thousand times, continuously burning benzoin incense daily, inviting Vajra (Vajra) to take a seat, and after completing the offerings, repeatedly reciting the mantra and using various mudras, all kinds of dharma activities undertaken will be successful and effective.
Drawing the Image of Ucchusma (Ucchusma) Dharma Mantra Twenty
Have a virgin weave white coarse cloth. If weaving silk or similar materials, first chant over cow urine one hundred and eight times. The mantra is:
Om (Om) (one) Vajra (Vajra) Di-li (two) Wu-hum-pei (three) Svaha (Svaha) (four)
After chanting over the cow urine, use it to sprinkle on the coarse cloth, etc. On the eighth, ninth, or fourteenth day of the dark month (end of the lunar month), clean a piece of mud ground and make an altar. Take a Buddha image, sprinkle it with scented water, and place it in the center of the altar. Offer various incense, flowers, and food, and light eight lamps. Find a painter who is most skilled at painting, and give him whatever remuneration he asks for, without bargaining. Have him observe the eight precepts and fast daily, bathe in scented water, and wear new, clean clothes. Have a scholar (one proficient in mantras) perform a protective mudra for him, and then begin to paint the Fire Head Vajra (Ucchusma). The height of the image can be based on the Buddha's cubit or two feet three and a half inches, excluding the halo. If it is to be made taller, it should also be precious and exquisite. When mixing the colors, use frankincense juice instead of hide glue. Take a water jar and place it in the center of the altar. A seven-person vegetarian feast should be set up daily; if that is not possible, one person is also acceptable. The color of the image is blue, and it has four arms. The right hand is raised, holding the Vajra (Vajra), and the left hand is towards the shoulder, holding a red rope. The red rope is coiled, shaped like a coiled snake. The right hand is extended downward, with the thumb pointing upwards and the index finger extended straight down.
餘三指才屈向上。左手屈臂向上手把數珠。用中指頭而掐其珠。面貌端正極令姝妙。畫二龍王絡左髆上。其二龍頭相鉤仰視在於胸前。尾在背上。俱純赤色又四龍王並作青色。各絞一臂。又二龍王亦皆青色。各絞腳脛。其像頭上一白龍王。絞盤豎頭。其像腰下虎皮縵胯。頭髮火焰。悉皆使豎。非但頭上。項背亦有火焰之光。其頭光上左右。各畫一蓮華座。左蓮華上作阿閦佛像(一本云釋迦佛)結加趺坐。左手仰掌橫在齊下。右手仰掌在右膝上。指頭總垂。右蓮華上作阿彌陀佛像。結加趺坐手作阿彌陀輪印。謂左手仰掌。大指無名指兩頭相拄。食中小三指。皆舒展之。右手同前。作但以此手覆左手上。二手大指無名指甲。齊之相拄。其佛像上畫作諸天散華之像。其上作云如電光色。其金剛像底畫作海水。中有蓮華。于其華上。立金剛著。海中畫作八個阿修羅王。左邊四個右邊四個。其八王形皆作低頭禮拜之形。其金剛底右邊。復畫咒師形像。手執香爐胡跪供養。作此像已。咒師日日燒安悉香。供養金剛發露懺悔。於水壇中。先誦咒滿十萬遍已。所愿皆隨。若意欲入阿修羅宮殿中者。即誦咒滿二十萬遍。即能得入。以後即作色壇供養。
烏樞沙摩金剛供養壇結四方界法咒第二十一
結四方界咒咒曰。
【現代漢語翻譯】 現代漢語譯本 其餘三指彎曲向上。左手彎曲手臂向上，手中拿著數珠（念珠）。用中指頭掐著數珠。面貌端正，極其美好。畫有兩個龍王纏繞在左肩上。兩個龍頭互相鉤住，仰頭看著前方，位於胸前。尾巴在背上。都是純紅色。又有四個龍王，都畫成青色，各自纏繞著一條手臂。又有兩個龍王，也都是青色，各自纏繞著腳脛。金剛像的頭上畫著一條白龍王，盤繞著身體，豎立著頭。金剛像的腰下圍著虎皮裙。頭髮像火焰一樣，全部豎立起來。不僅頭上，項背也有火焰的光芒。頭光上左右，各畫一個蓮花座。左邊的蓮花上畫著阿閦佛像（也有一本說是釋迦牟尼佛），結跏趺坐。左手仰掌，橫放在臍下。右手仰掌，放在右膝上，指頭都垂下來。右邊的蓮花上畫著阿彌陀佛像，結跏趺坐，手作阿彌陀輪印。即左手仰掌，大拇指和無名指的指頭互相接觸，食指、中指、小指都舒展開。右手與左手相同，但用這隻手覆蓋在左手上，兩手的大拇指和無名指的指甲對齊互相接觸。佛像的上方畫著諸天散花的景象。其上畫著像閃電光芒顏色的云。金剛像的底部畫著海水，海中有蓮花。金剛站立在蓮花上。海中畫著八個阿修羅王（非天），左邊四個，右邊四個。八個阿修羅王的形狀都畫成低頭禮拜的樣子。金剛像的右邊，又畫著咒師的形像，手執香爐，胡跪供養。做成這個像之後，咒師每天焚燒安息香，供養金剛，發露懺悔。在水壇中，先誦咒滿十萬遍之後，所希望的都能如願。如果想要進入阿修羅的宮殿中，就誦咒滿二十萬遍，就能進入。以後就設定彩色的壇場進行供養。
烏樞沙摩金剛供養壇結四方界法咒第二十一
結四方界咒，咒曰。
【English Translation】 English version The remaining three fingers are bent upwards. The left hand bends the arm upwards, holding a rosary (prayer beads). The middle fingertip is used to pinch the beads. The face is upright and extremely beautiful. Two Dragon Kings are painted entwined on the left shoulder. The two dragon heads hook each other, looking up forward, located in front of the chest. The tails are on the back. All are pure red. There are also four Dragon Kings, all painted in blue, each entwining one arm. There are also two Dragon Kings, also all blue, each entwining the legs. On the head of the Vajra image is painted a White Dragon King, coiling its body and standing its head upright. Below the waist of the Vajra image is a tiger skin loincloth. The hair is like flames, all standing upright. Not only on the head, but also on the neck and back, there is a light of flames. On the left and right of the head halo, a lotus seat is painted. On the left lotus is painted an image of Akshobhya Buddha (one version says Shakyamuni Buddha), sitting in the lotus position. The left hand is held upward, placed horizontally below the navel. The right hand is held upward, placed on the right knee, with the fingers all drooping down. On the right lotus is painted an image of Amitabha Buddha, sitting in the lotus position, with the hands forming the Amitabha Wheel Mudra. That is, the left hand is held upward, with the tips of the thumb and ring finger touching each other, and the index, middle, and little fingers all extended. The right hand is the same as the left hand, but this hand covers the left hand, with the nails of the thumbs and ring fingers aligned and touching each other. Above the Buddha image is painted a scene of devas scattering flowers. Above that is painted a cloud with colors like lightning. At the bottom of the Vajra image is painted the sea, with lotus flowers in the sea. The Vajra stands on the lotus. In the sea are painted eight Asura Kings (non-gods), four on the left and four on the right. The shapes of the eight Asura Kings are all painted as bowing in worship. On the right side of the Vajra image, the image of a mantra master is painted, holding an incense burner, kneeling in worship. After making this image, the mantra master burns benzoin incense every day, offering it to the Vajra, and repenting. In the water altar, after reciting the mantra one hundred thousand times, all wishes will be fulfilled. If one wants to enter the palace of the Asuras, one recites the mantra two hundred thousand times, and one will be able to enter. After that, a colored altar is set up for offerings.
The Twenty-first Dharani of the Method of Establishing Boundaries for the Ucchusma Vajra Offering Altar
The Dharani for Establishing the Boundaries of the Four Directions, the Dharani says:
唵(一)跋折啰 俱嚕馱(二)摩訶婆(去音)羅(三)阿杜羅地缽底(四)底瑟吒(二合)(五)莎訶(六)
當以此咒咒三七遍。周匝四方而作結界。
火結界咒第二十二
咒曰。
唵(一)跋折啰 俱嚕馱(二)摩訶婆(去音)羅(三)跋折啰(二合)盎 矩羅(四)拔折羅佬佬(五)跋折啰缽羅 訶(上音)㘓那(六)跋折唎那(七)地沙毗地沙(八)底瑟吒(二合)(九)阿羯㘕(二合)摩(十)莎訶(十一)
是一法咒。取一炬火咒三七遍。周匝結界及用護身。治一切病大有靈驗。
咒水和粉泥咒第二十三
咒曰。
唵(一)跋折啰(二)跋折唎尼(三)跋折啰 輸達(上音)尼(四)跋折啰 輸達你雞(五)莎訶(六)
是一法咒。以水和粉。及作香泥咒三七遍然。后塗地作四肘壇種。種色粉皆得通用。
咒水咒第二十四
咒曰。
唵(一)跋折啰達啰(去音)夜(二)莎訶(三)
是一法咒。用無凈水一切處用。
滅除罪咒第二十五
咒曰。
唵(一)室唎(二合)夜耶(二)室唎(二合)阿啰(上音)夜(三)摩訶婆卑怛啰(二合)夜(四)莎訶(五)
是一法咒。作壇斷食。一日及
【現代漢語翻譯】 現代漢語譯本 唵(ōng) 跋折啰(bá zhé là) 俱嚕馱(jù lū tuó) (忿怒金剛) 摩訶婆(mó hē pó)羅(luó) (偉大的力量) 阿杜羅地缽底(ā dù luó dì bō dǐ) (無與倫比的領主) 底瑟吒(dǐ sè zhà) (安住) 莎訶(suō hē) (成就)
應當用此咒語唸誦三七遍，在四周四方作結界。
火結界咒 第二十二
咒曰：
唵(ōng) 跋折啰(bá zhé là) 俱嚕馱(jù lū tuó) (忿怒金剛) 摩訶婆(mó hē pó)羅(luó) (偉大的力量) 跋折啰(bá zhé là) (金剛) 盎(àng) 矩羅(jǔ luó) (鉤) 拔折羅佬佬(bá zhé luó lǎo lǎo) (金剛火焰) 跋折啰缽羅(bá zhé luó bō luó)訶(hē) (金剛光芒) 㘓那(lán nuó) (光輝) 跋折唎那(bá zhé lì nuó) (金剛力) 地沙毗地沙(dì shā pí dì shā) (四方) 底瑟吒(dǐ sè zhà) (安住) 阿羯㘕(ā jié lán)摩(mó) (火焰) 莎訶(suō hē) (成就)
這是一個法咒。取一炬火唸誦三七遍，在四周結界以及用來護身，治療一切疾病，非常靈驗。
咒水和粉泥咒 第二十三
咒曰：
唵(ōng) 跋折啰(bá zhé là) (金剛) 跋折唎尼(bá zhé lì ní) (金剛女) 跋折啰(bá zhé là) 輸達(shū dá)尼(ní) (金剛清凈) 跋折啰(bá zhé là) 輸達你雞(shū dá nǐ jī) (金剛清凈者) 莎訶(suō hē) (成就)
這是一個法咒。用水和粉，以及製作香泥唸誦三七遍，然後塗在地上，製作四肘的壇城，各種顏色的粉都可以通用。
咒水咒 第二十四
咒曰：
唵(ōng) 跋折啰達啰(bá zhé là dá luó)夜(yè) (金剛持) 莎訶(suō hē) (成就)
這是一個法咒。用無垢凈水，在一切地方都可以使用。
滅除罪咒 第二十五
咒曰：
唵(ōng) 室唎(shì lì)夜耶(yē) (吉祥) 室唎(shì lì)阿啰(ā luó)夜(yè) (吉祥光) 摩訶婆卑怛啰(mó hē pó bēi dá luó)夜(yè) (偉大的白色) 莎訶(suō hē) (成就)
這是一個法咒。作壇斷食，一日及
【English Translation】 English version Om(oṃ) Vajra(vajra) Krodha(krodha) (Wrathful Vajra) Maha Bala(mahā bala) (Great Power) Adhura Adhipati(adhura adhipati) (Incomparable Lord) Tistha(tiṣṭha) (Abide) Svaha(svāhā) (Accomplishment)
This mantra should be recited three times seven times to create a boundary in all four directions.
Fire Boundary Mantra Twenty-second
Mantra says:
Om(oṃ) Vajra(vajra) Krodha(krodha) (Wrathful Vajra) Maha Bala(mahā bala) (Great Power) Vajra(vajra) Ang(aṅ) Kula(kula) (Hook) Vajra Lolo(vajra lolo) (Vajra Flame) Vajra Prahara(vajra prahara) (Vajra Radiance) Lana(lāna) (Splendor) Vajrini(vajriṇi) (Vajra Force) Disa Vidisa(diśa vidiśa) (Four Directions) Tistha(tiṣṭha) (Abide) Akalanma(ākalanma) (Flame) Svaha(svāhā) (Accomplishment)
This is a Dharma mantra. Take a torch and recite it three times seven times to create a boundary around and use it to protect the body. It is very effective in curing all diseases.
Mantra for Consecrating Water and Powdered Mud Twenty-third
Mantra says:
Om(oṃ) Vajra(vajra) (Vajra) Vajrini(vajriṇi) (Vajra Female) Vajra(vajra) Suddha(śuddha)ni(ni) (Vajra Purifier) Vajra(vajra) Suddha Niki(śuddha niki) (Vajra Purifier) Svaha(svāhā) (Accomplishment)
This is a Dharma mantra. Mix water and powder, and make fragrant mud, recite it three times seven times, and then apply it to the ground to create a four-cubit mandala. All colors of powder can be used.
Mantra for Consecrating Water Twenty-fourth
Mantra says:
Om(oṃ) Vajra Dhara(vajra dhara)ya(ya) (Vajra Holder) Svaha(svāhā) (Accomplishment)
This is a Dharma mantra. Use pure water in all places.
Mantra for Eliminating Sins Twenty-fifth
Mantra says:
Om(oṃ) Sri(śrī)yaya(yaya) (Auspicious) Sri(śrī) Araya(araya) (Auspicious Light) Maha Bapitrā(mahā bapitra)ya(ya) (Great White) Svaha(svāhā) (Accomplishment)
This is a Dharma mantra. Make an altar and fast for one day and
二三日誦此咒者。滅一切罪。諸佛菩薩金剛天等皆大歡喜。
咒索咒第二十六
咒曰。
唵(一)涉筏(二合)啰夜(二)莎訶(三)
是一法咒。咒索散華。
咒跋折啰咒第二十七
咒曰。
唵(一)𠼝醯(虛棄反)跢曳(二)鶻嚕醯(平音)多濕婆(二合)夜(三)嗚𤙖㧊(四)
是一法咒。咒跋折啰一百八遍。釘檀中心。
火結界咒第二十八
咒曰。
唵(一)地毗頻徒(二)薩毗提婆(三)薩婆羯啰(四)悉缽(二合)婆陀室者(二合)曳(五)莎訶(六)
是一法咒。作壇之時。咒于炬火三七遍已。繞壇四面周匝結界。
大結界咒第二十九
咒曰。
唵(一)缽羅 娑啰(二)阿羯那曳(三)莎訶
是一法咒。作檀之處用結大界。
欲作壇者。先覓閑靜清凈之處。好堂室內作四肘壇。六肘之內掘去種種骨木瓦石。然後將其別凈土來。筑令堅實極使平正。于其地上作四肘壇。拼粉繩法如上佛頂等部中說。欲受法者。香湯灑浴著新凈衣。上方下方及與四方。懸諸幡蓋鈴帶寶華珮鏡等物。皆如餘部法中所說。莊嚴下方用五色粉。所用辨粉一一皆咒一百八遍。然後方用一切壇法。用粉皆然。若不咒粉作
【現代漢語翻譯】 現代漢語譯本：如果有人能唸誦此咒兩三天，就能消除一切罪業，諸佛（諸位覺悟者）菩薩（覺悟的存在）金剛（堅不可摧的象徵）天等都會非常歡喜。
咒索咒 第二十六
咒語是：
唵（om）涉筏（she fa）（二合）啰夜（ra ye）（二）莎訶（suo he）（三）
這是一個咒索的咒語，用於咒索和散花。
咒跋折啰咒 第二十七
咒語是：
唵（om）（一）𠼝醯（xi qi）（虛棄反）跢曳（duo ye）（二）鶻嚕醯（hu lu xi）（平音）多濕婆（duo shi po）（二合）夜（ye）（三）嗚𤙖㧊（weng hong pei）（四）
這是一個咒語，唸誦跋折啰（vajra，金剛杵）咒一百零八遍，釘在壇的中心。
火結界咒 第二十八
咒語是：
唵（om）（一）地毗頻徒（di pi pin tu）（二）薩毗提婆（sa pi ti po）（三）薩婆羯啰（sa po jie la）（四）悉缽（xi bo）（二合）婆陀室者（po tuo shi zhe）（二合）曳（ye）（五）莎訶（suo he）（六）
這是一個咒語，在建造壇場時，對著火炬唸誦二十一遍，然後繞著壇場的四面結界。
大結界咒 第二十九
咒語是：
唵（om）（一）缽羅（bo luo）娑啰（suo luo）（二）阿羯那曳（a jie na ye）（三）莎訶（suo he）
這是一個咒語，用於在建造壇場的地方設定大的結界。
想要建造壇場的人，首先要尋找一個安靜清凈的地方。在好的堂室內建造四肘的壇場。在六肘的範圍內，挖去各種骨頭、木頭、瓦片和石頭。然後用乾淨的泥土來，夯實並使其非常平整。在地面上建造四肘的壇場，用拼粉繩的方法，如上面佛頂等部中所說。想要接受法的人，用香湯沐浴，穿上新的乾淨衣服。上方、下方以及四方，懸掛幡蓋、鈴帶、寶華、珮鏡等物品，都如其他部的法中所說。莊嚴下方用五色粉。所用的各種粉末都要念誦一百零八遍咒語，然後才能用於一切壇法。用粉都是這樣。如果不念咒粉就做...
【English Translation】 English version: If someone recites this mantra for two or three days, all sins will be extinguished, and all Buddhas (enlightened ones), Bodhisattvas (enlightenment beings), Vajras (symbols of indestructibility), Devas (gods) and others will be greatly delighted.
Mantra for the Lasso - Chapter Twenty-Six
The mantra is:
Om, Sheva Ra Ye, Svaha.
This is a mantra for the lasso, used for blessing the lasso and scattering flowers.
Mantra for the Vajra - Chapter Twenty-Seven
The mantra is:
Om, Chi Chi Ta Ye, Hulu Chi, Ta Shiva Ya, Weng Hong Pei.
This is a mantra. Recite the Vajra (vajra, diamond scepter) mantra one hundred and eight times and nail it to the center of the mandala.
Mantra for the Fire Boundary - Chapter Twenty-Eight
The mantra is:
Om, Di Pi Pin Tu, Sa Pi Ti Po, Sa Po Jie La, Xi Bo, Po Tuo Shi Zhe Ye, Svaha.
This is a mantra. When constructing the mandala, recite this mantra over the torch twenty-one times, and then circumambulate the four sides of the mandala to establish the boundary.
Great Boundary Mantra - Chapter Twenty-Nine
The mantra is:
Om, Bo Luo Suo Luo, A Jie Na Ye, Svaha.
This is a mantra used to establish a large boundary at the place where the mandala is constructed.
Those who wish to construct a mandala should first seek a quiet and pure place. Build a four-cubit mandala in a good hall. Within six cubits, dig out all kinds of bones, wood, tiles, and stones. Then use clean earth to compact it and make it very level. Build a four-cubit mandala on the ground, using the method of drawing lines with powdered rope, as described in the sections on the Buddha-top and other tantras. Those who wish to receive the Dharma should bathe with fragrant water and wear new, clean clothes. Hang banners, canopies, bells, ribbons, precious flowers, mirrors, and other objects above, below, and in the four directions, as described in the other tantras. Decorate the lower part with five-colored powders. Each of the powders used must be recited over one hundred and eight times before being used for all mandala practices. The use of powder is always like this. If you do not recite the mantra over the powder before making...
法不成。五色粉者。一白色。粳米粉是。二黃色。若鬱金末若黃土末。三赤色。若朱沙末赤土末等。四青色。若青黛末干藍澱等。五黑色。若用墨末若炭末等。其粉皆和沉香末用。
咒白粉咒第三十
咒曰。
唵(一)阿揭那(去音)曳(二)濕閉(二合)馱(去音)夜莎訶(三)
咒赤粉咒第三十一
咒曰。
唵(一)阿揭那(去音)曳(二)阿羅(上音)馱夜(三)莎訶(四)
咒黃粉咒第三十二
咒曰。
唵(一)阿揭那(去音)曳(二)卑馱(去音)夜(三)莎訶(四)
咒青粉咒第三十三
咒曰。
唵(一)阿揭那(去音)曳(二)可唎馱(去音)曳(三)莎訶(四)
咒黑粉咒第三十四
咒曰。
唵(一)阿揭那(去音)曳(二)居唎(二合)瑟那(二合去音)夜(三)莎訶(四)
是五法咒。若欲作壇。把跋折羅各印其粉。各誦本咒一百八遍。如是咒竟依法安置。作四肘壇。先以白粉布為界道。壇開四門。其壇中心作蓮華座安置烏樞沙摩像。東門更作一蓮華座。安跋折啰施可啰。南門亦作一蓮華座。安彌嚕室𠻱伽。北門復作一蓮華座。安漢陀釋吉智。西門安置跋折啰杜地。其西門外安咒師座。東
【現代漢語翻譯】 現代漢語譯本： 法不成。五色粉的製備方法：一、白色，用粳米粉；二、黃色，用鬱金末或黃土末；三、紅色，用硃砂末或赤土末等；四、青色，用青黛末或干藍澱等；五、黑色，用墨末或炭末等。這些粉末都要和沉香末混合使用。
咒白粉咒 第三十 咒語如下： 唵(om，表示皈依) 阿揭那(aganaye) 曳(ye) 濕閉(shveta，白色) 馱(dhaya，給予) 夜莎訶(svaha，成就)
咒赤粉咒 第三十一 咒語如下： 唵(om，表示皈依) 阿揭那(aganaye) 曳(ye) 阿羅(aruna，紅色) 馱夜(dhaya，給予) 莎訶(svaha，成就)
咒黃粉咒 第三十二 咒語如下： 唵(om，表示皈依) 阿揭那(aganaye) 曳(ye) 卑馱(pita，黃色) 夜(ya) 莎訶(svaha，成就)
咒青粉咒 第三十三 咒語如下： 唵(om，表示皈依) 阿揭那(aganaye) 曳(ye) 可唎馱(krishna，黑色或藍色) 曳(ye) 莎訶(svaha，成就)
咒黑粉咒 第三十四 咒語如下： 唵(om，表示皈依) 阿揭那(aganaye) 曳(ye) 居唎(ghora，恐怖) 瑟那(krishna，黑色) 夜(ya) 莎訶(svaha，成就)
以上是五種粉末的咒語。如果想要建立壇場，用金剛杵(vajra)分別印在這些粉末上，各自唸誦本咒一百零八遍。這樣唸誦完畢后，依法安置。建立一個四肘的壇場，先用白粉鋪設界道，壇場開設四個門。在壇場中心製作蓮花座，安置烏樞沙摩(Ucchusma)像。東門再製作一個蓮花座，安放跋折啰施可啰(Vajra shikara)。南門也製作一個蓮花座，安放彌嚕室𠻱伽(Mirushringa)。北門再製作一個蓮花座，安放漢陀釋吉智(Hantashikhi)。西門安置跋折啰杜地(Vajra dhuti)。在西門外安置咒師的座位。東
【English Translation】 English version: If the method is not successful. The five-colored powders are prepared as follows: First, white, use polished rice flour; second, yellow, use turmeric powder or yellow earth powder; third, red, use cinnabar powder or red earth powder, etc.; fourth, blue/green, use indigo powder or dried indigo paste, etc.; fifth, black, use ink powder or charcoal powder, etc. All these powders should be mixed with sandalwood powder.
Mantra for White Powder, Thirtieth The mantra is: Om(om, represents refuge) Aganaye(aganaye) Ye(ye) Shveta(shveta, white) Dhaya(dhaya, giving) Svaha(svaha, accomplishment)
Mantra for Red Powder, Thirty-first The mantra is: Om(om, represents refuge) Aganaye(aganaye) Ye(ye) Aruna(aruna, red) Dhaya(dhaya, giving) Svaha(svaha, accomplishment)
Mantra for Yellow Powder, Thirty-second The mantra is: Om(om, represents refuge) Aganaye(aganaye) Ye(ye) Pita(pita, yellow) Ya(ya) Svaha(svaha, accomplishment)
Mantra for Blue/Green Powder, Thirty-third The mantra is: Om(om, represents refuge) Aganaye(aganaye) Ye(ye) Krishna(krishna, black or blue) Ye(ye) Svaha(svaha, accomplishment)
Mantra for Black Powder, Thirty-fourth The mantra is: Om(om, represents refuge) Aganaye(aganaye) Ye(ye) Ghora(ghora, terrible) Krishna(krishna, black) Ya(ya) Svaha(svaha, accomplishment)
These are the mantras for the five powders. If you want to create a mandala, use a vajra(vajra) to stamp each powder, and recite each mantra one hundred and eight times. After reciting in this way, arrange them according to the method. Create a four-cubit mandala, first using white powder to lay out the boundaries, and open four gates in the mandala. In the center of the mandala, create a lotus seat and place the image of Ucchusma(Ucchusma). At the east gate, create another lotus seat and place Vajra shikara(Vajra shikara). At the south gate, also create a lotus seat and place Mirushringa(Mirushringa). At the north gate, create another lotus seat and place Hantashikhi(Hantashikhi). At the west gate, place Vajra dhuti(Vajra dhuti). Outside the west gate, place the seat for the mantra master. East
北角安提頭賴吒天王。東南角安毗盧茶迦。西南角安毗嚧博叉。西北角安鞞沙門天王。此四天王亦通供養。皆與一切佛菩薩等。作法時。用燈十六盞百味。飲食作十二盤。燒安悉香種種供養。壇西門外近西南角可八指地。作一火爐。擬燒酥蜜胡麻香等。其日咒師可誦大咒一千八遍。若作此法者。感得火頭金剛歡喜。作一切法皆得大驗。又請金剛火爐中坐。燒于酥蜜胡麻稻華。咒一百八遍。火頭弟子各誦其咒一百八遍四天王咒各誦七遍。
烏樞沙摩喚使者法印咒第三十五
二大母指各押小指甲上。二頭指無名指並直豎。二中指頭相拄合腕。大指來去咒曰。
伊利彌(一)伊利彌(二)利彌利彌利(三)莎訶(四)
是法印咒。若欲行印治病之處。于病人邊。先須燒香作是印咒。喚於一切鬼神。安置。然後行印誦咒療病。皆有大驗。
嗚樞沙摩咒水灑面咒第三十六
咒曰。
那(上音)謨(上音)跋折啰 俱嚕馱夜(一)唵(二)遮智慧尼(三)莎訶(四)
是一法咒。咒水七遍。以用灑面一切歡喜。
烏樞沙摩止啼咒第三十七
那(上音)謨(上音)摩跢唎(二合)伽那(上音)寫(一)跋折啰 俱嚕馱夜(二)跢侄他(三)朱嚕提(四)朱嚕提(五)
【現代漢語翻譯】 現代漢語譯本： 北角供奉安提頭賴吒天王（Dhṛtarāṣṭra，持國天）。東南角供奉安毗盧茶迦（Virūḍhaka，增長天）。西南角供奉安毗嚧博叉（Virūpākṣa，廣目天）。西北角供奉安鞞沙門天王（Vaiśravaṇa，多聞天）。這四天王都可以一起供養，他們都與一切佛菩薩等同。做法事時，用燈十六盞，百味飲食做十二盤，燒安悉香等種種香供養。在壇的西門外，靠近西南角大約八指寬的地方，做一個火爐，用來燒酥油、蜂蜜、胡麻、香等。在那一天，咒師可以誦大咒一千八遍。如果這樣做，就能感得火頭金剛歡喜，做任何法事都能得到很大的靈驗。又可以請金剛坐在火爐中，燒酥油、蜂蜜、胡麻、稻花，咒一百零八遍。火頭弟子各自誦其咒一百零八遍，四天王咒各自誦七遍。 烏樞沙摩（Ucchuṣma，穢跡金剛）喚使者法印咒第三十五 兩大拇指各自按在小指的指甲上，兩大食指和無名指併攏豎直，兩中指指尖相抵，合腕。大拇指來回移動。咒語是： 伊利彌(一)伊利彌(二)利彌利彌利(三)莎訶(四) 這是法印咒。如果想用手印去治療疾病，在病人身邊，首先要燒香，結這個手印，唸誦咒語，召喚一切鬼神，安置好他們，然後用手印和咒語來治療疾病，都會有很大的效果。 嗚樞沙摩（Ucchuṣma，穢跡金剛）咒水灑面咒第三十六 咒語是： 那(上音)謨(上音)跋折啰 俱嚕馱夜(一)唵(二)遮智慧尼(三)莎訶(四) 這是一個法咒。咒水七遍，用來灑在臉上，一切都會感到歡喜。 烏樞沙摩（Ucchuṣma，穢跡金剛）止啼咒第三十七 那(上音)謨(上音)摩跢唎(二合)伽那(上音)寫(一)跋折啰 俱嚕馱夜(二)跢侄他(三)朱嚕提(四)朱嚕提(五)
【English Translation】 English version: At the north corner, offer to Dhṛtarāṣṭra (持國天, Guardian of the East). At the southeast corner, offer to Virūḍhaka (增長天, Guardian of the South). At the southwest corner, offer to Virūpākṣa (廣目天, Guardian of the West). At the northwest corner, offer to Vaiśravaṇa (多聞天, Guardian of the North). These Four Heavenly Kings can be offered to together, and they are all equal to all Buddhas and Bodhisattvas. When performing rituals, use sixteen lamps, twelve plates of various delicacies, and burn benzoin incense and various other incenses as offerings. Outside the west gate of the altar, about eight finger-widths from the southwest corner, build a stove to burn ghee, honey, sesame seeds, and fragrant substances. On that day, the mantra master should recite the great mantra one thousand and eight times. If this is done, one will be able to invoke the joy of the Fire Head Vajra, and all rituals performed will yield great results. One can also invite the Vajra to sit in the stove, burning ghee, honey, sesame seeds, and rice flowers, chanting the mantra one hundred and eight times. The Fire Head disciples should each recite their mantra one hundred and eight times, and the mantras of the Four Heavenly Kings should each be recited seven times. Ucchuṣma (穢跡金剛, the fierce deity who purifies the impure) Summoning Messenger Mudra and Mantra Thirty-Fifth Each thumb presses on the nail of the little finger. Both index and ring fingers are straight and upright. The tips of both middle fingers touch each other, and the wrists are joined. Move the thumbs back and forth. The mantra is: 'Ili mi (1) Ili mi (2) Li mi li mi li (3) Svāhā (4)' This is the mudra and mantra. If you want to use the mudra to cure illnesses, you must first burn incense next to the patient, form this mudra, and recite the mantra to summon all the ghosts and spirits, and settle them down. Then use the mudra and mantra to treat the illness, and it will have great effect. Ucchuṣma (穢跡金剛, the fierce deity who purifies the impure) Mantra for Sprinkling Water on the Face Thirty-Sixth The mantra is: 'Na (rising tone) mo (rising tone) Vajra Krodhāya (1) Oṃ (2) Cājñānani (3) Svāhā (4)' This is a mantra. Chant over water seven times and use it to sprinkle on the face, and everyone will be happy. Ucchuṣma (穢跡金剛, the fierce deity who purifies the impure) Stop Crying Mantra Thirty-Seventh 'Na (rising tone) mo (rising tone) Mātaṅgaṇāya (1) Vajra Krodhāya (2) Tadyathā (3) Culu ti (4) Culu ti (5)'
朱主嚕提(六)莎訶(七)
是一法咒。于素帛上。抄是咒文。咒索中心繫是咒文。還以此咒。一咒一結一百八結。小兒女子夜啼哭時。以繫頸下。不畏一切諸鬼神等。不復更啼。兒得長命。
烏樞沙摩調突瑟吒咒第三十八
咒曰。
那謨(二皆上音)婆伽婆都(一)跋折啰 俱嚕馱夜(二)跢侄他(三)醫醯(上音)醫(上音)醯(四)摩訶婆羅(五)阿目劍(六)涉筏(二合)唎拏(七)訖柳(二合)噓拏(二合)(八)戶嚧戶嚧(九)咄吒咄吒(十)莎訶(十一)
是一法咒。欲調伏前人喚來。去不來時。即突瑟吒。取黑羊毛而作咒索。以紫橿木削作橛子。長橫八指。取前咒索纏谷樹上。咒橛及索一百八遍。釘其樹上。即著缽啰(梵言丹云病癩)若欲令愈。拔去其橛。咒于牛乳一百八遍。內其孔中。即得還服。
烏樞沙摩率都(二合)提咒第三十九
咒曰。
唵(一)跋折啰 俱嚕馱夜(二)迦(上音)子野(二合)(三)(下同)毗迦(上音)子野(四)阿謨迦(上音)寫(五)俱嚕曇(六)悉耽(二合)婆夜弭(七)莎訶(八)
是一法咒。若前人瞋。數數誦之前人歡喜。
烏樞沙摩調伏咒第四十
咒曰。
唵(一)跋折啰
【現代漢語翻譯】 現代漢語譯本 朱主嚕提(六)莎訶(七) 這是一法咒。于素帛上抄寫此咒文。用咒語加持的繩索中心繫上此咒文。再用此咒，每念一遍咒語打一個結，共打一百零八個結。小兒女子夜裡啼哭時，將此繩繫在頸下，便不畏懼一切諸鬼神等，不再啼哭，孩子也能因此長命。 烏樞沙摩(Ucchusma，意為『不凈金剛』或『穢跡金剛』)調突瑟吒(Dustha，意為『惡者』或『壞人』)咒第三十八 咒曰： 那謨(皈命)婆伽婆都(世尊)(一)跋折啰(Vajra，金剛) 俱嚕馱夜(Krodhaya，忿怒)(二)跢侄他(Tadyatha，即說咒曰)(三)醫醯(Ehi，來)醫醯(來)(四)摩訶婆羅(Mahabala，大力)(五)阿目劍(Amogham，不空) 涉筏(二合)(Siva，吉祥) 唎拏(Rina，負債)(七)訖柳(二合)噓拏(二合)(Krusna，黑天)(八)戶嚧戶嚧(Huru Huru，擬聲詞)(九)咄吒咄吒(Tuta Tuta，斷絕)(十)莎訶(Svaha，成就)(十一) 這是一法咒。想要調伏某人，使其前來，若其不來，就用此突瑟吒咒。取黑羊毛製作咒索，用紫橿木削成橛子，長橫八指。取前述咒索纏繞在谷樹上，對橛子和繩索唸咒一百零八遍，然後將橛子釘在樹上。此人就會患上缽啰(梵語，意為『病癩』，即麻風病)。若想使其痊癒，拔去橛子，對牛乳唸咒一百零八遍，倒入樹孔中，此人飲用后即可痊癒。 烏樞沙摩(Ucchusma)率都(二合)(Stupa，塔)提咒第三十九 咒曰： 唵(Om，宇宙之音)(一) 跋折啰(Vajra，金剛) 俱嚕馱夜(Krodhaya，忿怒)(二) 迦(Ka，種子字)子野(二合)(Jaya，勝利)(三) 毗迦(上音)子野(Vika Jaya，殊勝勝利)(四) 阿謨迦(Amogha，不空) 寫(Sha)(五) 俱嚕曇(Kurutam，作) 悉耽(二合)婆夜弭(Stambhaya mi，令停止)(七) 莎訶(Svaha，成就)(八) 這是一法咒。如果某人生氣，多次誦唸此咒，此人就會歡喜。 烏樞沙摩(Ucchusma)調伏咒第四十 咒曰： 唵(Om，宇宙之音)(一) 跋折啰(Vajra，金剛)
【English Translation】 English version Ju Zhu Lu Ti (six) Suo He (seven) This is a single-method mantra. Write this mantra on white silk. Tie this mantra to the center of a rope that has been blessed with the mantra. Then, using this mantra, tie one knot for each recitation, for a total of one hundred and eight knots. When young children cry at night, tie this rope around their necks, and they will not fear any ghosts or spirits, and will no longer cry. The child will also have a long life. Ucchusma (meaning 'Unclean Vajra' or 'Incense Accumulation Vajra') Tiao Du Se Zha (Dustha, meaning 'evil one' or 'bad person') Mantra Thirty-eighth The mantra says: Namo (Homage) Bhagavat Du (World Honored One) (one) Vajra (Vajra, Diamond) Krodhaya (Wrathful) (two) Tadyatha (Thus it is) (three) Ehi (Come) Ehi (Come) (four) Mahabala (Great Strength) (five) Amogham (Unfailing) Siva (Auspicious) Rina (Debt) (seven) Krusna (Krishna, Black) (eight) Huru Huru (Onomatopoeia) (nine) Tuta Tuta (Cut off) (ten) Svaha (Accomplishment) (eleven) This is a single-method mantra. If you want to subdue someone and make them come, and they do not come, then use this Dustha mantra. Take black sheep's wool to make a mantra rope, and carve a peg from purple ash wood, eight fingers long. Take the aforementioned mantra rope and wrap it around a grain tree, chanting the mantra one hundred and eight times over the peg and rope, and then nail the peg into the tree. This person will then suffer from Patra (Sanskrit, meaning 'leprosy'). If you want to heal them, pull out the peg, chant the mantra one hundred and eight times over cow's milk, and pour it into the hole in the tree. After this person drinks it, they will be healed. Ucchusma (Ucchusma) Stupa (Stupa, Pagoda) Ti Mantra Thirty-ninth The mantra says: Om (Om, Sound of the Universe) (one) Vajra (Vajra, Diamond) Krodhaya (Wrathful) (two) Ka (Ka, Seed Syllable) Jaya (Victory) (three) Vika Jaya (Superior Victory) (four) Amogha (Unfailing) Sha (Sha) (five) Kurutam (Do) Stambhaya mi (Stop) (seven) Svaha (Accomplishment) (eight) This is a single-method mantra. If someone is angry, recite this mantra many times, and this person will be happy. Ucchusma (Ucchusma) Subduing Mantra Fortieth The mantra says: Om (Om, Sound of the Universe) (one) Vajra (Vajra, Diamond)
俱嚕馱夜(二)古卑毗古嚧木溪(三)莎訶(四)
是一法咒。咒壞瓦缽一百八遍。蓋惡比止追央久利(此四字梵言也)即不能出追央久梨。若欲出者去缽即出。
烏樞沙摩那瑜伽咒第四十一
咒曰。
唵(一)跋折啰 俱嚕馱夜(二)烏古離(三)彌古離(四)支剎離(五)誓蜜離(六)阿姥俱(七)阿謨迦寫(八)提畢瑟都(二合)(九)婆(平音)婆(上音)都(十)毗叱叱(平音)瑟都(二合)(十一)莎訶(十二)
是一法咒。咒稻穀糠一百八遍。近於南壁安金剛像。像面向北。咒師面向南坐像前。即作一小水壇。壇中著一火爐。咒前稻糠。一咒一燒一百八遍。抄彼那摩(梵音)作是法已兩人比智(梵音)欲相好者。取薰陸香和白色華。咒燒火中即得瑜伽。
烏樞沙摩目佉槃陀那咒第四十二
咒曰。
唵(一)娑訶(上音)那(二)娑訶(上音)那半那(三)迦郎(輕呼)古哩(二合)多(四)設唎啰(去音)夜(五)莎訶(六)
是一法咒。咒灰若土二十一遍。望惡比止目佉薩之。即得目佉盤陀那。若欲令好。咒水二十一遍。望目佉潑即得平復。
烏樞沙摩咒法功能
若有苾芻優婆塞等。意欲受持烏樞沙摩金剛咒者。當作水壇。每
【現代漢語翻譯】 現代漢語譯本 俱嚕馱夜(二)古卑毗古嚧木溪(三)莎訶(四)
這是一個法咒。唸咒一百零八遍，破壞瓦缽。蓋住惡比止追央久利（此四字為梵語），他就不能出來。如果想讓他出來，拿開瓦缽他就能出來。
烏樞沙摩那瑜伽咒第四十一
咒語如下：
唵(一) 跋折啰 俱嚕馱夜(二) 烏古離(三) 彌古離(四) 支剎離(五) 誓蜜離(六) 阿姥俱(七) 阿謨迦寫(八) 提畢瑟都(二合)(九) 婆(平音) 婆(上音) 都(十) 毗叱叱(平音) 瑟都(二合)(十一) 莎訶(十二)
這是一個法咒。唸咒一百零八遍，加持稻穀糠。靠近南墻安放金剛像。金剛像面向北方。咒師面向南方坐在金剛像前。做一個小水壇。壇中放置一個火爐。唸咒加持稻糠，念一句咒燒一次，共一百零八遍。抄寫彼那摩（梵語），做了這個法后，如果兩人比智（梵語）想要和好，就取薰陸香和白色花，唸咒燒在火中，就能得到瑜伽。
烏樞沙摩目佉槃陀那咒第四十二
咒語如下：
唵(一) 娑訶(上音) 那(二) 娑訶(上音) 那半那(三) 迦郎(輕呼) 古哩(二合) 多(四) 設唎啰(去音) 夜(五) 莎訶(六)
這是一個法咒。唸咒二十一遍，加持灰或土。對著惡比止的眼睛撒去，就能使他的眼睛被束縛。如果想讓他好，唸咒二十一遍，加持水，對著他的眼睛潑去，就能恢復。
烏樞沙摩咒法功能
如果有比丘、優婆塞等，想要受持烏樞沙摩金剛咒，應當製作水壇。每次 English version 俱嚕馱夜(二)古卑毗古嚧木溪(三)莎訶(四) (Kurudhaya (2) Gubi Bi Guru Muksi (3) Svaha (4))
This is a Dharma mantra. Recite the mantra 108 times to destroy the tile bowl. Cover the evil Bi Zhi Zhui Yang Jiu Li (these four words are in Sanskrit), and he will not be able to come out. If you want him to come out, remove the tile bowl and he will come out.
Ucchusma Na Yoga Mantra Forty-first
The mantra is as follows:
Om (1) Vajra Kurudhaya (2) Uguli (3) Miguli (4) Chishali (5) Shimili (6) Amuju (7) Amoghasya (8) Tibistu (9) Bha (flat tone) Bha (rising tone) Du (10) Bichichi (flat tone) Stuhu (11) Svaha (12)
This is a Dharma mantra. Recite the mantra 108 times to bless the rice husks. Place a Vajra statue near the south wall. The Vajra statue faces north. The mantra master sits facing south in front of the statue. Make a small water altar. Place a fire pit in the altar. Recite the mantra to bless the rice husks, reciting the mantra once and burning once, for a total of 108 times. Copy Pi Na Mo (Sanskrit). After performing this Dharma, if two people Bi Zhi (Sanskrit) want to reconcile, take frankincense and white flowers, recite the mantra and burn them in the fire, and you will attain yoga.
Ucchusma Mukha Bandhana Mantra Forty-second
The mantra is as follows:
Om (1) Svaha (rising tone) Na (2) Svaha (rising tone) Na Banna (3) Kalang (lightly pronounce) Guli (4) Dari La (5) Svaha (6)
This is a Dharma mantra. Recite the mantra 21 times to bless ash or soil. Sprinkle it towards the eyes of the evil Bi Zhi, and his eyes will be bound. If you want him to get better, recite the mantra 21 times to bless water, and sprinkle it towards his eyes, and he will recover.
Ucchusma Mantra Dharma Function
If there are Bhikshus, Upasakas, etc., who wish to receive and uphold the Ucchusma Vajra mantra, they should make a water altar. Each time
【English Translation】 English version Kurudhaya (2) Gubi Bi Guru Muksi (3) Svaha (4) (俱嚕馱夜(二)古卑毗古嚧木溪(三)莎訶(四))
This is a Dharma mantra. Recite the mantra 108 times to destroy the tile bowl. Cover the evil Bi Zhi Zhui Yang Jiu Li (these four words are in Sanskrit), and he will not be able to come out. If you want him to come out, remove the tile bowl and he will come out.
Ucchusma Na Yoga Mantra Forty-first
The mantra is as follows:
Om (1) Vajra Kurudhaya (2) Uguli (3) Miguli (4) Chishali (5) Shimili (6) Amuju (7) Amoghasya (8) Tibistu (9) Bha (flat tone) Bha (rising tone) Du (10) Bichichi (flat tone) Stuhu (11) Svaha (12)
This is a Dharma mantra. Recite the mantra 108 times to bless the rice husks. Place a Vajra statue near the south wall. The Vajra statue faces north. The mantra master sits facing south in front of the statue. Make a small water altar. Place a fire pit in the altar. Recite the mantra to bless the rice husks, reciting the mantra once and burning once, for a total of 108 times. Copy Pi Na Mo (Sanskrit). After performing this Dharma, if two people Bi Zhi (Sanskrit) want to reconcile, take frankincense and white flowers, recite the mantra and burn them in the fire, and you will attain yoga.
Ucchusma Mukha Bandhana Mantra Forty-second
The mantra is as follows:
Om (1) Svaha (rising tone) Na (2) Svaha (rising tone) Na Banna (3) Kalang (lightly pronounce) Guli (4) Dari La (5) Svaha (6)
This is a Dharma mantra. Recite the mantra 21 times to bless ash or soil. Sprinkle it towards the eyes of the evil Bi Zhi, and his eyes will be bound. If you want him to get better, recite the mantra 21 times to bless water, and sprinkle it towards his eyes, and he will recover.
Ucchusma Mantra Dharma Function
If there are Bhikshus, Upasakas, etc., who wish to receive and uphold the Ucchusma Vajra mantra, they should make a water altar. Each time
日平旦以諸香華。發心供養十方諸佛般若菩薩金剛天等。心口發願然後一坐。誦咒即滿八百遍。日中黃昏中夜各八百遍。準前供養。誦咒之時。皆不得共傍人戲笑交頭亂語。咒師面作極大瞋顏。初受此法必須堅固。若能誦咒滿十萬遍。心心繼念不斷絕者更莫余緣。一切所為無不成辦。其供養香純燒安悉香。用赤色華。紫華亦得。掏赤數珠。琉璃珠亦得中用。復著赤衣坐菖蒲席。席下敷㲲。安置訖已。咒水七七遍。㧊散四方上下。結界后咒白芥子七七遍已。遍散四方上下結界。次請金剛及眷屬等。安置座已。取一火爐。西門外南咒師前著。取稻穀華和好牛酥。於火爐中然谷木柴。以柳枝策咒一遍已。火中燒之滿八千遍。爾時咒神下來現形。或夢中見其咒神形。正見神時咒師莫怖。身毛不動安然定想。隨心任意種種發願。得此驗已。可詣高峻四絕山頂。更作壇場。如法供養。誦咒滿足十萬遍竟。高聲大叫。諸仙人門。阿修羅門皆悉自開。又取蔓菁子半升。取自身血和蔓菁子一捻一咒火中燒之。滿八千遍竟。阿修羅女及仙人女等。出迎行者入內供養。常與甘露飲其行者。齒髮面板並自脫去更得新生。其人身形如似金色。持咒人得一千年活。力如金剛。一千年後命終即生忉利天上。自身即為忉利天王。
又一法者。日月
【現代漢語翻譯】 現代漢語譯本：每日清晨，用各種香和花，發心供養十方諸佛、般若菩薩、金剛、天等。心中和口中都發出誓願，然後開始靜坐。誦咒要滿八百遍。中午、黃昏、半夜各誦八百遍，按照之前的儀式供養。誦咒的時候，都不能和旁邊的人嬉笑、交頭接耳、胡言亂語。咒師的面部表情要顯得非常憤怒。剛開始修習這個法門必須堅定。如果能夠誦咒滿十萬遍，心中持續不斷地想著咒語，不要有其他的雜念，那麼一切所求沒有不能辦到的。供養的香要純粹燃燒安息香（一種香料）。用紅色的花，用紫色的花也可以。捻紅色的念珠，用琉璃珠也可以。再穿上紅色的衣服，坐在菖蒲席上。蓆子下面鋪上毛氈。安置完畢后，用咒語加持水七七四十九遍，灑向四方上下，結界。然後用咒語加持白芥子七七四十九遍，遍灑四方上下結界。接著迎請金剛（佛教護法神）及其眷屬等，安置在座位上。取一個火爐，放在西門外，咒師的前面。取稻穀花和調和好的牛酥，在火爐中燃燒谷木柴。用柳枝攪拌，唸誦咒語一遍就向火中燒一次，燒滿八千遍。這時咒神就會下來現形，或者在夢中見到咒神的樣子。真正見到神的時候，咒師不要害怕，身體不要動，安然地保持禪定。隨心所欲地發出各種願望。得到這個驗證后，可以前往高峻、四面都是懸崖的山頂，重新設定壇場，如法供養。誦咒滿足十萬遍后，高聲大叫，諸仙人門、阿修羅門（非天，一種神道）都會自然打開。再取蔓菁子半升，取自身血和蔓菁子一小撮，唸誦咒語一遍就向火中燒一次，燒滿八千遍后，阿修羅女和仙人女等，會出來迎接修行者進入其中供養。常常用甘露給修行者飲用，修行者的牙齒、頭髮、面板都會脫落，然後重新生長。這個人的身形就像金色一樣。持咒人可以活一千年，力氣像金剛一樣。一千年后壽命終結，就會生到忉利天（佛教欲界六天之一）上，自身就會成為忉利天王。
又有一種方法，在日月……
【English Translation】 English version: Every morning at dawn, use various incenses and flowers, and generate the aspiration to make offerings to all Buddhas, Prajna Bodhisattvas, Vajras (Diamond Beings), Devas (Gods), etc., in the ten directions. Utter vows in both mind and speech, and then begin to sit in meditation. Recite the mantra eight hundred times. At noon, dusk, and midnight, recite it eight hundred times each, making offerings according to the previous ritual. While reciting the mantra, one must not laugh, whisper, or talk nonsense with those nearby. The mantra master's facial expression should appear extremely wrathful. One must be steadfast when first practicing this method. If one can recite the mantra a full one hundred thousand times, continuously thinking of the mantra in one's mind without any other distractions, then everything one seeks will be accomplished. The incense offered should be pure benzoin (a type of incense). Use red flowers; purple flowers are also acceptable. Use red prayer beads; crystal beads are also acceptable. Furthermore, wear red clothing and sit on a calamus mat. Place a felt rug under the mat. Once everything is arranged, bless water with the mantra forty-nine times, and sprinkle it in all directions, creating a boundary. Then, bless white mustard seeds with the mantra forty-nine times, and scatter them in all directions, creating a boundary. Next, invite Vajras (Diamond Beings) and their retinues, etc., and place them on their seats. Take a brazier and place it outside the west gate, in front of the mantra master. Take rice flowers and well-mixed ghee, and burn valley wood in the brazier. Stir with a willow branch, reciting the mantra once and then burning it in the fire, repeating this eight thousand times. At this time, the mantra deity will descend and manifest, or one may see the form of the mantra deity in a dream. When truly seeing the deity, the mantra master should not be afraid, should not move his body, and should calmly maintain samadhi (meditative state). Make various wishes as desired. After obtaining this verification, one can go to the summit of a high, steep mountain with cliffs on all sides, and re-establish the altar, making offerings according to the Dharma. After reciting the mantra a full one hundred thousand times, shout loudly, and the gates of the immortals and the gates of the Asuras (non-gods, a type of deity) will naturally open. Then, take half a pint of turnip seeds, take a pinch of your own blood and turnip seeds, reciting the mantra once and then burning it in the fire, repeating this eight thousand times. Asura women and immortal women, etc., will come out to greet the practitioner and invite them inside to make offerings. They will often give the practitioner ambrosia to drink, and the practitioner's teeth, hair, and skin will fall off and then regrow. This person's form will be like gold. The mantra holder can live for one thousand years, with strength like a Vajra (Diamond Being). After one thousand years, when their life ends, they will be reborn in the Trayastrimsa Heaven (one of the six heavens of the Desire Realm in Buddhism), and they themselves will become the king of the Trayastrimsa Heaven.
Another method is, on the days of the sun and moon...
蝕日作一水壇。縱廣四肘。牛糞塗地燒安悉香。散雜色華。將金剛像當中央著。又取好酥赤銅器盛。著于像前。咒師面向東坐。對像誦咒。至日月滿依舊即休。然後自取其酥服之。得大聰明。所為諸事皆獲大驗火頭金剛降魔器仗當用凈好熟鑌鐵。作金剛杵。杵長一尺。其杵兩頭作六楞峰。縱廣二寸細腰四楞。狀如金剛力士把杵。作輪法者。轂輞具足狀如車輪。輪闊一尺縱廣皆然。中隔六楞峰亦六峰。外十二楞峰亦十二。周匝有刃。次作斧者。兩頭有刃身長六寸。柯長二尺。作刀一口。又須作槊一張。長四尺許木身鐵峰。其所用鐵。皆須預咒一百八遍護凈結界。作器仗訖。各咒其物一百八遍。各咒已竟。當於受法壇中著之。日夜依前遍數誦咒。要候器仗見大神通威力為限。若器仗上現於熱相。手不可近者。當知此法已成就竟。其誦咒人得千歲活。若煙出者。其誦咒人得萬歲活。若火焰出者。其誦咒人飛上天上。若作此法。必須就詣閑靜之所。及之山間高峰頂頭。若小小求。于凈室內作法亦得。若欲求仙及取大驗。必入山間高頂之上作之。定得最勝大驗。
又有一法。咒水白芥子等。散於十方結界。以後一切惡魔惡鬼神輩。不得嬈亂。誦咒之人諸法之中皆不許染。惟烏樞沙摩金剛法通若染若凈。無所禁制。若人能去
【現代漢語翻譯】 現代漢語譯本： 蝕日時製作一個水壇，縱橫各四肘（約1.2米）。用牛糞塗地，焚燒安息香，散佈各色鮮花。將金剛像安放在水壇中央。再取上好的酥油，用赤銅器皿盛放，置於金剛像前。咒師面向東方端坐，對著金剛像誦咒。直到日食或月食結束，就停止誦咒。然後親自取食酥油，可以獲得大智慧，所做的事情都能得到顯著的驗證。火頭金剛降魔的器仗，應當使用乾淨且鍛造精良的鑌鐵。製作金剛杵，杵長一尺（約30釐米），杵的兩頭製成六棱峰，縱橫二寸（約6釐米），中間細腰部分製成四棱，形狀如同金剛力士所持的杵。製作輪的方法是，輪轂和輪輞要完整具備，形狀如同車輪。輪的寬度一尺（約30釐米），縱橫尺寸相同。中間用六棱峰隔開，也是六個峰。外圍有十二個棱峰，也是十二個。周圍都帶有鋒利的刀刃。其次製作斧頭，兩頭都有刀刃，斧身長六寸（約18釐米），斧柄長二尺（約60釐米）。再製作一把刀。還需要製作一桿槊，長約四尺（約1.2米），木製桿身，鐵製槍頭。所用的鐵器，都必須預先誦咒一百零八遍，進行護凈和結界。器仗製作完畢后，分別對每件器物誦咒一百零八遍。誦咒完畢后，將器仗放置在受法壇中。日夜按照之前的遍數誦咒，直到器仗顯現出巨大的神通威力為止。如果器仗上顯現出熱相，手無法靠近，就應當知道此法已經成就。誦咒之人可以活到一千歲。如果冒出煙，誦咒之人可以活到一萬歲。如果冒出火焰，誦咒之人可以飛昇到天上。如果修習此法，必須前往清靜閒適的地方，或者山間高峰的頂端。如果只是小小的祈求，在乾淨的室內作法也可以。如果想要追求成仙或者獲得大的驗證，必須進入山間高峰之上修習此法，一定能得到最殊勝的驗證。 還有一種方法，誦咒加持水和白芥子等物，向十方散灑，進行結界。此後一切惡魔惡鬼神等，都不得前來侵擾。誦咒之人修習諸法，都不允許沾染污穢。只有烏樞沙摩（Ucchusma）金剛法，通達染與凈，沒有任何禁制。如果有人能夠去除
【English Translation】 English version: During a solar eclipse, construct a water altar, four cubits (approximately 1.2 meters) in length and width. Smear the ground with cow dung, burn benzoin incense, and scatter various colored flowers. Place the Vajra (Diamond) image in the center of the altar. Also, take fine ghee (clarified butter), place it in a red copper vessel, and set it before the image. The mantra master sits facing east, chanting mantras towards the image. Continue chanting until the solar or lunar eclipse ends, then stop. Afterwards, personally consume the ghee, and you will gain great wisdom, and all your endeavors will be remarkably successful. The implements for subduing demons with the Fire Head Vajra should be made of clean and well-forged fine iron. Make a Vajra pestle, one foot (approximately 30 centimeters) in length. The two ends of the pestle should be made into six-sided peaks, two inches (approximately 6 centimeters) in length and width. The narrow waist should be four-sided, resembling the pestle held by a Vajra strongman. To make the wheel, the hub and rim must be complete, shaped like a cartwheel. The width of the wheel is one foot (approximately 30 centimeters), and the length and width are the same. It is separated in the middle by six-sided peaks, also six peaks. The outer perimeter has twelve-sided peaks, also twelve. The circumference is edged with blades. Next, make an axe, with blades on both ends, the body six inches (approximately 18 centimeters) long, and the handle two feet (approximately 60 centimeters) long. Also, make a knife. It is also necessary to make a spear, about four feet (approximately 1.2 meters) long, with a wooden shaft and an iron point. All the iron implements must be pre-charged with mantras one hundred and eight times for purification and boundary setting. After the implements are made, chant mantras over each item one hundred and eight times. After chanting, place the implements in the initiation altar. Day and night, chant mantras according to the previous number of repetitions, until the implements manifest great supernatural power. If the implements exhibit a heat, making them untouchable, then you should know that this practice has been accomplished. The person chanting the mantras can live to be a thousand years old. If smoke appears, the person chanting the mantras can live to be ten thousand years old. If flames appear, the person chanting the mantras can fly up to the heavens. If you perform this practice, you must go to a quiet and secluded place, or to the top of a high mountain. If you seek only small gains, you can perform the practice in a clean room. If you want to seek immortality or obtain great verification, you must enter the high peaks of the mountains to practice this method, and you will surely obtain the most supreme verification. There is also a method of chanting mantras to bless water and white mustard seeds, etc., and scattering them in the ten directions to establish boundaries. Thereafter, all demons, evil ghosts, and spirits will not be able to disturb. Those who chant mantras are not allowed to be defiled in all dharmas, except for the Ucchusma Vajra (Ucchusma: fierce and powerful deity who purifies the unclean) Dharma, which is accessible whether one is defiled or pure, without any restrictions. If someone can remove
諸貪雜染。其法更好。所有功能不可具論。
烏樞沙摩金剛法印咒品一卷
大青面金剛咒法大咒第一
咒曰。
那(上音)謨啰(上音)哆那(二合)跢啰(二合)夜耶(一)那(上音)謨室氈(二合)荼跋折啰 波拏曳(二)那謨尼藍婆羅跋折啰 婆拏(三)摩訶藥叉西那缽多曳(四)多侄他(五)殑伽尼提婆嚧俱北姝(六)勃特俱致那(七)聿多室多婆訶(八)娑多羅(九)阿褥巨攘帝(十)毗吉帶(十一)鄧瑟吒(二合)啰(十二)迦啰啰嚧柸(十三)應伽啰施毗室奢(十四)娑那(去音)伽啰(去音)耶(十五)瞿啰那(去音)伽耶(十六)婆素溪毗鋪瑟多(二合)伽啰那(去音)伽耶(十七)吉瑟多(二合)曳也儒(十八)毗媲多耶(十九)睡唎多婆承(二十)巨摩懼吒(二十一)僧俱質多啅(震引聲二十二)何啰啰吒吒吒吒曳(二十三)特設娑帶(入二十四)特阿特嚧瑟吒(二合)啰(二十五)吉利丹多(入)盧波耶(二十六)毗殊什婆(去音)耶(二十七)牟呼陀啰耶(二十八)那若迦薄叉那耶(二十九)帝哩(二合)嚧迦耶(二合)(三十)婆蠅迦啰(去音)耶(三十一)娑婆(二合)那(去音)迦耶(三十二)蜜都(去音)迦啰(去音)耶(三十三)乙孕殑伽尼(三十四
【現代漢語翻譯】 現代漢語譯本： 各種貪慾和染污，它們的方法更好，所有的功能無法一一詳述。
《烏樞沙摩金剛法印咒品》一卷
大青面金剛咒法大咒第一
咒語如下：
那謨啰(上音)哆那(二合)跢啰(二合)夜耶(一)（皈命于摧伏者）那(上音)謨室氈(二合)荼跋折啰 波拏曳(二)（皈命于熾燃金剛手）那謨尼藍婆羅跋折啰 婆拏(三)（皈命于青色金剛持）摩訶藥叉西那缽多曳(四)（皈命于大夜叉軍主）多侄他(五)（即說咒曰）殑伽尼提婆嚧俱北姝(六)（如恒河沙數）勃特俱致那(七)（佛陀無數）聿多室多婆訶(八)（光明顯赫）娑多羅(九)（星光）阿褥巨攘帝(十)（無垢光明）毗吉帶(十一)（勝者）鄧瑟吒(二合)啰(十二)（怖畏牙）迦啰啰嚧柸(十三)（恐怖吼聲）應伽啰施毗室奢(十四)（火焰熾盛）娑那(去音)伽啰(去音)耶(十五)（施與）瞿啰那(去音)伽耶(十六)（忿怒）婆素溪毗鋪瑟多(二合)伽啰那(去音)伽耶(十七)（遍滿光明）吉瑟多(二合)曳也儒(十八)（摧破）毗媲多耶(十九)（廣大）睡唎多婆承(二十)（勇猛）巨摩懼吒(二十一)（大忿怒）僧俱質多啅(震引聲二十二)（極度震動）何啰啰吒吒吒吒曳(二十三)（大笑）特設娑帶(入二十四)（極度恐怖）特阿特嚧瑟吒(二合)啰(二十五)（極度忿怒）吉利丹多(入)盧波耶(二十六)（獠牙顯露）毗殊什婆(去音)耶(二十七)（殊勝）牟呼陀啰耶(二十八)（面容）那若迦薄叉那耶(二十九)（地獄吞噬者）帝哩(二合)嚧迦耶(二合)(三十)（三界）婆蠅迦啰(去音)耶(三十一)（威猛）娑婆(二合)那(去音)迦耶(三十二)（降伏）蜜都(去音)迦啰(去音)耶(三十三)（死亡）乙孕殑伽尼(三十四)（如是）
【English Translation】 English version: Various greed and defilements, their methods are even better, and all functions cannot be fully described.
One scroll of 'Ushushama Vajra Dharma Seal Mantra'
The First Great Mantra of the Great Blue-Faced Vajra Mantra Method
The mantra says:
Namo ratna trayaya (1) (Homage to the Three Jewels) Namo shcanda vajra panaye (2) (Homage to the wrathful Vajra-holder) Namo nilambara vajra bhana (3) (Homage to the blue-clad Vajra-holder) Maha yaksha sena pataye (4) (Homage to the great Yaksha commander) Tadyatha (5) (Thus it is) Gangani deva bhiru bhikshu (6) (Like the sands of the Ganges) Buddha koti na (7) (Buddhas countless) Yukta stambha (8) (United pillar) Satarah (9) (Stars) Aruk jumbhite (10) (Immaculate light) Vikirte (11) (Victorious) Damshtra (12) (Fearsome teeth) Karala rudre (13) (Terrifying roar) Angara shiva vishva (14) (Burning flames) Sana ghraya (15) (Giving) Ghora nagaya (16) (Fierce serpent) Vasuki vipulya ghraya (17) (Vast and radiant) Kirtaye yajur (18) (Destroying) Vipitaye (19) (Extensive) Smrita bhayam (20) (Remembered fear) Kuma kuta (21) (Great anger) Samkucita trum (22) (Extremely trembling) Hara hara tata tata taye (23) (Great laughter) Trat trasa taye (24) (Extremely terrifying) Trat atrushtra (25) (Extremely wrathful) Kirti danta rupa ye (26) (Exposing fangs) Vishushva ye (27) (Excellent) Muhu dharaya (28) (Appearance) Naraka bhakshanaya (29) (Hell devourer) Tri lokaya (30) (Three realms) Bhayam karaya (31) (Terrifying) Svapna kaya (32) (Subduing) Mrtyu karaya (33) (Death) Evam gangani (34) (Thus)
)提婆嚧俱北姝(三十五)鼻地(第音)婆伽鼻地(三十六)薄瑟多佛地(三十七)阿波多耶操(去音)彌(三十八)多侄他(三十九)虎𤙖虎𤙖虎𤙖㧊㧊㧊㧊(四十)那伽毗陀啰那耶㧊(四十一)那俱烏瑳陀那耶㧊(四十二)尼藍婆薩啰那耶㧊(四十三)胡嚧摩訶尼那耶㧊(四十四)宮盤茶烏瑳陀那耶㧊(四十五)伐𡅏(二合)多毗舍遮那舍那耶㧊(四十六)藥叉毗舍遮那舍那耶㧊(四十七)虎𤙖虎𤙖虎𤙖㧊㧊㧊(四十八)阿缽唎底訶多婆羅(四十九)帝哩(二合)盧迦(五十)婆蠅迦啰(五十一)室氈(二合)茶跋折啰 波拏曳(五十二)啰質攘波耶底(五十三)莎訶(五十四)
受持此咒。於三七日齋戒潔凈。香湯灑浴著新凈衣。凈持一室。以凈牛糞取得蒸之除去臭氣。又更蒸已。和黃土泥用摩作壇。其壇縱廣一丈二尺。或作丈六幡。燈依圖作五色座。又依圖法。以五色粉佈壇地上。作此壇已。壇西南坐面向東北。至心誦咒。日別六時時各一百二十遍。誦滿三七日。繞壇行道。誦咒限滿。遍數足已。然後療病萬不失一。誦至千遍霖雨過多。止雷風雨刻時即定。誦至千遍於大刀上鮮血流出。咒刀千遍以刀指云云中血下。咒樹千遍樹有華果。若於山野孤行之時。若為山精老魅虎豹師子熊象如是等獸。所惱亂者
【現代漢語翻譯】 現代漢語譯本： 提婆嚧俱北姝(三十五)（Deva Loka Bhikshu，天界的比丘），鼻地(第音)婆伽鼻地(三十六)（Bhidhi Bhaga Bhidhi，摧毀者，摧毀者之摧毀者），薄瑟多佛地(三十七)（Bhastha Buddhi，光輝的智慧），阿波多耶操(去音)彌(三十八)（Apataya Chami，無災無障），多侄他(三十九)（Tadyatha，即說咒曰），虎𤙖虎𤙖虎𤙖㧊㧊㧊㧊(四十)（Huhu Huhu Huhu Phat Phat Phat Phat，摧毀，摧毀，摧毀，摧毀，摧毀，摧毀，摧毀），那伽毗陀啰那耶㧊(四十一)（Naga Vidarana Ya Phat，摧毀龍族），那俱烏瑳陀那耶㧊(四十二)（Naku Ucchadana Ya Phat，摧毀一切），尼藍婆薩啰那耶㧊(四十三)（Nilamba Sarana Ya Phat，摧毀青色），胡嚧摩訶尼那耶㧊(四十四)（Hulu Maha Nina Ya Phat，摧毀偉大的聲音），宮盤茶烏瑳陀那耶㧊(四十五)（Kumbhanda Ucchadana Ya Phat，摧毀鳩槃茶），伐𡅏(二合)多毗舍遮那舍那耶㧊(四十六)（Varta Pisaca Nasana Ya Phat，摧毀惡鬼），藥叉毗舍遮那舍那耶㧊(四十七)（Yaksa Pisaca Nasana Ya Phat，摧毀夜叉和惡鬼），虎𤙖虎𤙖虎𤙖㧊㧊㧊(四十八)（Huhu Huhu Huhu Phat Phat Phat，摧毀，摧毀，摧毀，摧毀，摧毀，摧毀），阿缽唎底訶多婆羅(四十九)（Apratihata Para，無障礙的彼岸），帝哩(二合)盧迦(五十)（Tri Loka，三界），婆蠅迦啰(五十一)（Bhayam Kara，恐怖者），室氈(二合)茶跋折啰 波拏曳(五十二)（Stam Bha Vajra Panaye，手持金剛），啰質攘波耶底(五十三)（Rajam Payati，使之平靜），莎訶(五十四)（Svaha，成就）。
受持此咒。於三七日齋戒潔凈。香湯灑浴著新凈衣。凈持一室。以凈牛糞取得蒸之除去臭氣。又更蒸已。和黃土泥用摩作壇。其壇縱廣一丈二尺。或作丈六幡。燈依圖作五色座。又依圖法。以五色粉佈壇地上。作此壇已。壇西南坐面向東北。至心誦咒。日別六時時各一百二十遍。誦滿三七日。繞壇行道。誦咒限滿。遍數足已。然後療病萬不失一。誦至千遍霖雨過多。止雷風雨刻時即定。誦至千遍於大刀上鮮血流出。咒刀千遍以刀指云云中血下。咒樹千遍樹有華果。若於山野孤行之時。若為山精老魅虎豹師子熊象如是等獸。所惱亂者，應受持此咒。
【English Translation】 English version: Deva Loka Bhikshu (Thirty-five) (Deva Loka Bhikshu, a Bhikshu of the heavenly realm), Bhidhi Bhaga Bhidhi (Thirty-six) (Bhidhi Bhaga Bhidhi, Destroyer, Destroyer of Destroyers), Bhastha Buddhi (Thirty-seven) (Bhastha Buddhi, Radiant Wisdom), Apataya Chami (Thirty-eight) (Apataya Chami, Without calamity or obstruction), Tadyatha (Thirty-nine) (Tadyatha, Thus it is said), Huhu Huhu Huhu Phat Phat Phat Phat (Forty) (Huhu Huhu Huhu Phat Phat Phat Phat, Destroy, Destroy, Destroy, Destroy, Destroy, Destroy, Destroy), Naga Vidarana Ya Phat (Forty-one) (Naga Vidarana Ya Phat, Destroy the Naga race), Naku Ucchadana Ya Phat (Forty-two) (Naku Ucchadana Ya Phat, Destroy everything), Nilamba Sarana Ya Phat (Forty-three) (Nilamba Sarana Ya Phat, Destroy the blue), Hulu Maha Nina Ya Phat (Forty-four) (Hulu Maha Nina Ya Phat, Destroy the great sound), Kumbhanda Ucchadana Ya Phat (Forty-five) (Kumbhanda Ucchadana Ya Phat, Destroy the Kumbhanda), Varta Pisaca Nasana Ya Phat (Forty-six) (Varta Pisaca Nasana Ya Phat, Destroy the evil spirits), Yaksa Pisaca Nasana Ya Phat (Forty-seven) (Yaksa Pisaca Nasana Ya Phat, Destroy the Yaksha and evil spirits), Huhu Huhu Huhu Phat Phat Phat (Forty-eight) (Huhu Huhu Huhu Phat Phat Phat, Destroy, Destroy, Destroy, Destroy, Destroy, Destroy), Apratihata Para (Forty-nine) (Apratihata Para, Unobstructed other shore), Tri Loka (Fifty) (Tri Loka, Three Realms), Bhayam Kara (Fifty-one) (Bhayam Kara, Terror), Stam Bha Vajra Panaye (Fifty-two) (Stam Bha Vajra Panaye, Holding the Vajra), Rajam Payati (Fifty-three) (Rajam Payati, Make it calm), Svaha (Fifty-four) (Svaha, Accomplishment).
To uphold this mantra, one should observe a three-week period of fasting and purification. Bathe with fragrant water and wear new, clean clothes. Maintain a clean room. Obtain clean cow dung, steam it to remove the odor, and steam it again. Mix it with yellow clay to create an altar. The altar should be twelve feet in length and width, or create a sixteen-foot banner. Arrange lamps according to the diagram, creating five-colored seats. Also, according to the diagram, spread five-colored powder on the altar ground. After creating this altar, sit in the southwest facing northeast. Recite the mantra with utmost sincerity. Recite it six times a day, each time one hundred and twenty repetitions. After reciting for three weeks, walk around the altar while reciting the mantra until the required number of repetitions is complete. Then, healing illnesses will be unfailing. Recite it a thousand times to stop excessive rain, thunder, wind, and rain, fixing the time immediately. Recite it a thousand times, and fresh blood will flow from a large knife. Chant over the knife a thousand times, and point the knife at the clouds, and blood will fall from the clouds. Chant over a tree a thousand times, and the tree will bear flowers and fruit. If one is walking alone in the mountains and fields, and is troubled by mountain spirits, old demons, tigers, leopards, lions, bears, elephants, and other such beasts, one should uphold this mantra.
。皆誦此咒以手指之。悉皆降伏不敢為害。若誦此咒至二百遍療病之時。病無輕重應聲即愈。若服有人正發熱時。為其誦咒至一百遍即得止熱。若人眼中有白暈漫。誦咒百遍即得除差。若患貓鬼野道病者。誦咒千遍貓鬼即現一切人見。若鬼魅病誦咒欲至六七百遍。亦現魅身令人總見。若患時氣天行病者。以桃杖打之其病即差。若被壓蠱為其誦咒至二百遍即得除愈。若患骨蒸伏連傳尸氣病者。誦咒千遍其病即愈。又若婦人月水不通。誦咒欲至六七百遍。其病即愈還得宣通。若帶下病依前法咒其病即愈。若患風狂癲癇等病。咒至千遍其病即愈。若患神病。或慈或瞋喜歌喜笑或唱叫喚。亦依前咒其病即愈。若遍身浮腫土氣等腫。亦依前法咒即除愈。若患一切大腫持腫。咒蘇摩腫其腫即愈。若夫妻相憎猶如水火。咒五色縷一咒一結成一七結。係臂肘后諸親皆喜。若有縣官口舌諍訟。咒五色縷一咒一結成一七結。亦依前法即得解脫。若惡人惱亂亦依前法即自調伏。此但略說未盡功能。惟須好心直行之人。乃可相與。除此以外勿妄傳之。若惟須握固與人誦咒定得成驗。一誦直至三七遍時。即須震聲。無問多少即得成驗。凡欲療病。先誦五方藥叉名字並諸眷屬。令其入室。所療病家必不得食酒肉五辛。若其食者大損病人。請神之時。
【現代漢語翻譯】 現代漢語譯本 皆誦此咒，用手指指點，所有邪魔外道都會被降伏，不敢作祟。如果唸誦此咒兩百遍來治療疾病，無論病情輕重，都能立刻痊癒。如果有人正發高燒，為他念誦此咒一百遍，就能退燒。如果人的眼睛裡有白翳，唸誦此咒一百遍，就能消除。如果患了貓鬼、野道之類的疾病，唸誦此咒一千遍，貓鬼就會顯形，讓所有人都看見。如果是鬼魅作祟的疾病，唸誦此咒六七百遍，鬼魅也會顯現身形，讓人都看見。如果患了時疫、天行病，用桃木杖擊打，病就會痊癒。如果被壓蠱，為他念誦此咒兩百遍，就能解除。如果患了骨蒸勞熱、伏連、傳尸等氣病，唸誦此咒一千遍，病就會痊癒。又如果婦人月經不通，唸誦此咒六七百遍，病就會痊癒，月經也能恢復暢通。如果患了白帶病，按照前面的方法念誦此咒，病就會痊癒。如果患了風狂、癲癇等疾病，唸誦此咒一千遍，病就會痊癒。如果患了神病，時而慈祥，時而嗔怒，喜歡唱歌，喜歡歡笑，或者哭叫，也按照前面的方法念誦此咒，病就會痊癒。如果全身浮腫，或者因土氣引起的腫脹，也按照前面的方法念誦此咒，就能消除。如果患了一切大腫、持腫，唸誦蘇摩腫咒，腫脹就會痊癒。如果夫妻互相憎恨，如同水火，用五色絲線唸誦咒語，每念一遍打一個結，結成七個結，繫在手臂肘后，所有親屬都會高興。如果有官司口舌，爭論訴訟，用五色絲線唸誦咒語，每念一遍打一個結，結成七個結，也按照前面的方法，就能得到解脫。如果有惡人騷擾，也按照前面的方法，惡人就會自行調伏。這只是簡略地說了一些，還有很多功能沒有說完。只有心地善良、行為正直的人，才可以傳授此法。除了這些人以外，不要隨意傳授。如果一定要握固手印，為人唸誦咒語，一定能夠應驗。唸誦一遍直到二十一遍時，就必須震動聲音。無論多少，都能應驗。凡是想要治療疾病，先念誦五方藥叉（Yaksa，守護神）的名字以及他們的眷屬，讓他們進入室內。所治療的病家一定不能吃酒肉五辛（garlic, onions, leeks, chives, and shallots）。如果吃了，會大大損害病人。請神的時候，
【English Translation】 English version All who recite this mantra and point with their fingers will subdue all evil demons and heretics, preventing them from causing harm. If this mantra is recited two hundred times to cure illnesses, regardless of their severity, they will be healed immediately. If someone has a fever, reciting this mantra one hundred times will reduce the fever. If a person has white spots in their eyes, reciting this mantra one hundred times will remove them. If someone suffers from diseases caused by cat spirits or wild spirits, reciting this mantra one thousand times will cause the cat spirit to appear, visible to everyone. If it is a disease caused by ghosts, reciting this mantra six or seven hundred times will also cause the ghost to manifest, visible to all. If someone suffers from epidemic diseases, striking them with a peach wood staff will cure the disease. If someone is afflicted by being suppressed by Gu (a type of venomous curse), reciting this mantra two hundred times will remove it. If someone suffers from bone-steaming fever, chronic lingering illness, or corpse-transmission disease, reciting this mantra one thousand times will cure the disease. Furthermore, if a woman's menstruation is blocked, reciting this mantra six or seven hundred times will cure the disease and restore menstruation. If someone suffers from leucorrhea, reciting this mantra according to the previous method will cure the disease. If someone suffers from madness, epilepsy, or other similar illnesses, reciting this mantra one thousand times will cure the disease. If someone suffers from a spiritual illness, sometimes being kind, sometimes being angry, liking to sing, liking to laugh, or crying out, reciting this mantra according to the previous method will cure the disease. If the whole body is swollen, or if there is swelling caused by earth energy, reciting this mantra according to the previous method will remove it. If someone suffers from any large swelling or persistent swelling, reciting the Soma swelling mantra will cure the swelling. If a husband and wife hate each other like fire and water, recite the mantra over five-colored threads, making a knot with each recitation, forming seven knots, and tying it on the arm behind the elbow, all relatives will be happy. If there are lawsuits or disputes, recite the mantra over five-colored threads, making a knot with each recitation, forming seven knots, and following the previous method will bring liberation. If evil people cause trouble, following the previous method will cause them to subdue themselves. These are just brief descriptions, and there are many more functions that have not been mentioned. Only those who are kind-hearted and upright in their actions may be taught this method. Do not transmit it casually to anyone else. If it is necessary to form the Samadhi Mudra (a hand gesture to aid concentration) and recite the mantra for someone, it will surely be effective. When reciting once up to twenty-one times, it is necessary to vibrate the voice. No matter how much, it will be effective. Whenever you want to cure a disease, first recite the names of the five directional Yakshas (Yaksa, guardian deities) and their retinues, asking them to enter the room. The family of the person being treated must not eat alcohol, meat, or the five pungent spices (garlic, onions, leeks, chives, and shallots). If they eat them, it will greatly harm the patient. When inviting the deities,
方別各喚不出口。陰唱急來。一七聲呼。其神即來。若遣神去時。口中陰唱那羅干。二七聲唱勿大聲咒。護身之。
藥叉心咒第二
婆帝吒(一)摩訶摩訶嚕(二)烏呼烏呼(三)羅阿晝吒帝(四)莎訶(五)
于病人家。初欲療病。誦咒先須謹請五方藥叉。先請東方為首。謹請東方青帝藥叉。身長三丈二尺口吐青氣。並諸眷屬入此室內。壇言壇內家言家內。餘者準此。當於此壇東北角。立藥叉身形。
藥叉立身印咒第三
以右腳直。左腳踏著地。相離一肘許。以左手三指直豎。以大指捻小指甲上。叉腰。四指向前。以右手五指拓面上是。面作瞋色。結界繞壇。右轉一度一咒。即說咒曰。
唵(一)帝婆藥叉(二)盤陀盤陀(三)訶訶訶訶訶(四)莎訶(五)
喚羅剎身印第四
二手合掌。二小指相鉤。二大指並相著合腕。頭指來去。
藥叉鉤印第五
準前身印。以右手頭指。在中指第三節上。名藥叉鉤。結此當心上。右轉行道。一切藥叉並諸眷屬。悉皆歡喜恒為守護事于咒師。
藥叉火輪印第六
左中指拄右頭指。右中指拄左頭指。二無名指屈于掌中。二節相背。二大指二小指。並直豎頭相拄。誦大心咒。
藥叉身印第七
【現代漢語翻譯】 現代漢語譯本： 如果想要呼喚他們，卻又無法直接說出他們的名字，就用低聲吟唱的方式快速呼喚。唸誦一聲『一七』，他們就會立刻到來。如果想要遣送他們離開，就在口中低聲吟唱『那羅干 (Nāroka，藥叉名)』，唸誦兩聲『二七』，但不要大聲唸誦咒語，以此來保護自身。
藥叉心咒第二
婆帝吒 (Bhātejā) (一)，摩訶摩訶嚕 (Mahā mahā ru) (二)，烏呼烏呼 (Uhu uhu) (三)，羅阿晝吒帝 (Rā ādhūjate) (四)，莎訶 (Svāhā) (五)
在病人家中，剛要開始治療疾病時，誦咒之前必須恭敬地迎請五方藥叉 (Yakṣa，夜叉，一種守護神)。首先迎請東方藥叉為首。恭敬地迎請東方青帝藥叉，身長三丈二尺，口中吐出青色的氣息，以及他的所有眷屬進入這個房間里。在壇上就說是『壇內』，在家中就說是『家內』，其餘的以此類推。應當在這個壇的東北角，設立藥叉的身形。
藥叉立身印咒第三
將右腳伸直，左腳踩在地上，兩腳相距約一肘的距離。用左手豎起三根手指，用大拇指按在小指的指甲上，叉在腰間，四指向前。用右手五指按在臉上。面部表情要呈現憤怒之色。結界圍繞壇場，向右轉一圈唸誦一次咒語。然後唸誦咒語說：
唵 (Oṃ) (一)，帝婆藥叉 (Deva yakṣa) (二)，盤陀盤陀 (Bandha bandha) (三)，訶訶訶訶訶 (Haha haha haha haha haha) (四)，莎訶 (Svāhā) (五)
呼喚羅剎 (Rākṣasa，羅剎，一種惡鬼)身印第四
雙手合掌，兩個小指相互勾住，兩個大拇指併攏貼合手腕，食指來回移動。
藥叉鉤印第五
按照之前的身印，用右手的食指，放在中指的第三節上，這叫做藥叉鉤。結這個印放在心口上，向右繞行。所有的藥叉以及他們的眷屬，都會感到歡喜，並且會一直守護著咒師。
藥叉火輪印第六
左手中指抵住右手的食指，右手中指抵住左手的食指，兩個無名指彎曲在掌中，兩節手指背靠背，兩個大拇指和兩個小指，都豎直向上，指尖相抵。誦唸大心咒。
藥叉身印第七
【English Translation】 English version: If you want to summon them but cannot directly speak their names, use a low-voiced chanting method to call them quickly. Utter 'Yi Qi (一七)' once, and they will come immediately. If you want to send them away, chant 'Nāroka (那羅干, name of a Yakṣa)' in a low voice, chant 'Er Qi (二七)' twice, but do not chant the mantra loudly, to protect yourself.
Yakṣa Heart Mantra Second
Bhātejā (婆帝吒) (1), Mahā mahā ru (摩訶摩訶嚕) (2), Uhu uhu (烏呼烏呼) (3), Rā ādhūjate (羅阿晝吒帝) (4), Svāhā (莎訶) (5)
When at a sick person's home, just about to begin treating the illness, before chanting the mantra, you must respectfully invite the Yakṣas (藥叉, a type of guardian deity) of the five directions. First, invite the Yakṣa of the East as the leader. Respectfully invite the Green Emperor Yakṣa of the East, whose body is three zhang and two chi tall, who exhales green breath, and all of his retinue to enter this room. At the altar, say 'within the altar,' and at home, say 'within the home,' and so on. You should set up the Yakṣa's figure in the northeast corner of this altar.
Yakṣa Standing Body Mudra Mantra Third
Straighten the right leg, step on the ground with the left leg, with a distance of about one elbow between the legs. Raise three fingers of the left hand straight up, press the thumb on the nail of the little finger, place it on the waist, with the four fingers pointing forward. Place the five fingers of the right hand on the face. Make an angry expression. Create a boundary around the altar, turning once to the right and chanting the mantra once. Then recite the mantra, saying:
Oṃ (唵) (1), Deva yakṣa (帝婆藥叉) (2), Bandha bandha (盤陀盤陀) (3), Haha haha haha haha haha (訶訶訶訶訶) (4), Svāhā (莎訶) (5)
Summoning Rākṣasa (羅剎, a type of evil spirit) Body Mudra Fourth
Join the hands in prayer, hook the two little fingers together, bring the two thumbs together and close the wrists, move the index fingers back and forth.
Yakṣa Hook Mudra Fifth
According to the previous body mudra, place the index finger of the right hand on the third joint of the middle finger, this is called the Yakṣa hook. Form this mudra and place it on the heart, walk around to the right. All the Yakṣas and their retinue will be delighted and will always protect the mantra master.
Yakṣa Fire Wheel Mudra Sixth
The left middle finger supports the right index finger, the right middle finger supports the left index finger, the two ring fingers are bent in the palm, with the two joints back to back, the two thumbs and two little fingers are straight up, with the tips touching each other. Recite the great heart mantra.
Yakṣa Body Mudra Seventh
三藥叉療一切鬼病。當依身印。其身印與君茶利立身印同。二大指屈于掌中。二無名指壓二大指甲上。頭指中指小指。並直豎頭相拄。翼二肘。去乳房五寸誦大身咒。
藥叉追天鬼印第八
與摩訶摩瑜𠼝(唐云孔雀王也)集天眾印同。自八指反相叉在掌中。二大指亦屈頭入于掌。惟右手中指直豎來去。誦孔雀王大身咒。
降伏魔印第九
準前惟改二中指。直豎頭相拄。安印頂上。翼二臂。亦是摩瑜𠼝降伏魔印。誦大身咒火輪印左中指拄右頭指頭右中指拄左頭指頭二無名指屈于掌中二節相背二大指二小指並直豎頭相拄誦大心咒。
歡喜咒第十
那(上音)謨枳唎(一)俱摩唎(二)休溜叉溜(三)莎訶(四)
若官府瞋。及有餘人瞋怒之處。急把左手。中自為棓咒七遍者。即大歡喜。瞋心消滅大大有驗。
弓印第十一
右大指壓左大指。右頭指中指屈。當左大指上。左頭指中指直豎向上。二無名指二小指並屈在掌中。
箭印第十二
其箭印。二大指直豎。左頭指屈當左大指上。右頭指向上少屈。右中指屈。與左頭指頭相近。左手中指下三指。右手無名指及小指。並屈在掌中。
大弩印第十三
二大指直豎。二中指直上頭相拄。二頭
【現代漢語翻譯】 現代漢語譯本 三藥叉（Yaksa，一種守護神）治療一切鬼病，應當依據身印。其身印與君茶利（Kundali，軍荼利明王）立身印相同：兩大拇指彎曲于掌中，兩無名指壓在兩大拇指甲上，食指、中指、小指都直豎，頭相拄，張開兩肘，離開身體五寸，誦大身咒。 藥叉追天鬼印第八 與摩訶摩瑜𠼝（Mahamayuri，唐云孔雀王也）集天眾印相同：自八指反相叉在掌中，兩大拇指也彎曲，指頭入于掌中，唯有右手中指直豎來去，誦孔雀王大身咒。 降伏魔印第九 依照前面的手印，唯獨改變兩個中指，直豎，頭相拄，安印在頭頂上，張開兩臂，這也是摩訶摩瑜𠼝降伏魔印。誦大身咒。火輪印：左手中指拄在右食指頭，右手中指拄在左食指頭，兩個無名指彎曲于掌中，兩節相背，兩大拇指、兩小指都直豎，頭相拄，誦大心咒。 歡喜咒第十 那(na，上音)謨枳唎(moki li)(一)俱摩唎(jumo li)(二)休溜叉溜(xiu liu cha liu)(三)莎訶(suo he)(四) 如果官府嗔怒，或者有其他人嗔怒的地方，急速把左手握成拳，當作木棒，咒七遍，就能使對方大大歡喜，嗔心消滅，非常靈驗。 弓印第十一 右大拇指壓在左大拇指上，右食指、中指彎曲，抵在左大拇指上，左食指、中指直豎向上，兩個無名指、兩個小指都彎曲在掌中。 箭印第十二 箭印：兩大拇指直豎，左食指彎曲，抵在左大拇指上，右食指向上少許彎曲，右中指彎曲，與左食指頭相近，左手中指以下三指，右手無名指及小指，都彎曲在掌中。 大弩印第十三 兩大拇指直豎，兩中指直上，指頭相拄，兩食
【English Translation】 English version The three Yakshas (Yaksa, a type of guardian deity) cure all diseases caused by ghosts. One should rely on the body mudra. This body mudra is the same as the Kundali (Kundali Vidyaraja) standing body mudra: both thumbs are bent into the palms, both ring fingers press on the nails of both thumbs, the index fingers, middle fingers, and little fingers are all upright, with their tips touching each other. Spread the elbows, five inches away from the body, and recite the Great Body Mantra. The Eighth Yaksha Chasing Heavenly Ghost Mudra It is the same as the Mahamayuri's (Mahamayuri-vidyarajni, the Great Peacock King) gathering of heavenly hosts mudra: cross the eight fingers reversely in the palms, both thumbs are also bent, with the tips entering the palms. Only the right middle finger is upright and moves back and forth. Recite the Great Body Mantra of the Peacock King. The Ninth Subduing Demon Mudra According to the previous mudra, only change the two middle fingers, upright, with their tips touching each other. Place the mudra on the top of the head, spread the arms. This is also the Mahamayuri's subduing demon mudra. Recite the Great Body Mantra. Fire Wheel Mudra: the left middle finger touches the tip of the right index finger, the right middle finger touches the tip of the left index finger, both ring fingers are bent into the palms, with the two sections facing away from each other, both thumbs and both little fingers are upright, with their tips touching each other. Recite the Great Heart Mantra. The Tenth Delight Mantra Na (pronounced with an upper tone) mo ki li (1), ju mo li (2), xiu liu cha liu (3), suo he (4). If the government is angry, or if there are other people who are angry, quickly make a fist with the left hand, treat it as a club, and chant seven times. This will make the other person greatly delighted, and their anger will disappear. It is very effective. The Eleventh Bow Mudra The right thumb presses on the left thumb, the right index finger and middle finger are bent, resting on the left thumb, the left index finger and middle finger are upright upwards, both ring fingers and both little fingers are bent into the palms. The Twelfth Arrow Mudra The arrow mudra: both thumbs are upright, the left index finger is bent, resting on the left thumb, the right index finger is slightly bent upwards, the right middle finger is bent, close to the tip of the left index finger, the three fingers below the left middle finger, the right ring finger and little finger, are all bent into the palms. The Thirteenth Great Crossbow Mudra Both thumbs are upright, both middle fingers are upright, with their tips touching each other, both index
指少曲。頭當中指上節側傍。二無名指二小指並叉。頭出在外。
刀印第十四
二大指直豎。右頭指曲。離右大指半寸許。左頭指向上少曲。二手中指下三指。並屈在掌中。
縛大力鬼印第十五
二大指直豎。左頭指屈頭。在左大指根內。右頭指少曲。二手中指下二指。總屈在掌中。
食印第十六
二大指屈頭向下。二頭指直豎。二中指亦豎少曲。二無名小指。並屈在掌中。
牙印第十七
二大指向上直豎。二中指直豎。左頭指豎少曲。右頭指屈當右大指上。二中指直豎。頭相去半寸許。二無名指及二小指。並屈在掌中。欲得驗者。先須作壇。其壇縱廣一丈九尺。其壇外院惟開東門。北面南西三面無門。去其外院一肘半許。更作一重而開四門。中央更作一小方壇。不須開門。其中作一大蓮華座。其壇兩重。並以五色粉莊嚴階道。外院安箭面別十隻。一一箭上並各隨方以五色線纏。刀十八口。內院不須更別安箭。刀三十口豎壇四方。外院內食二十二盤。四面各安新凈水罐。罐中各插雜樹枝等。皆並葉用。其中院內四向。各安二盤飲食並一水器。其方座前。安一盤食著一水器。香爐六具。咒師在西方。手執香爐先當至心奉請五方五帝藥叉。各領八萬四千眷屬。入此壇內
【現代漢語翻譯】 現代漢語譯本 指少曲。頭當中指上節側傍。二無名指二小指並叉。頭出在外。
刀印第十四
二大指直豎。右頭指曲。離右大指半寸許。左頭指向上少曲。二手中指下三指。並屈在掌中。
縛大力鬼印第十五
二大指直豎。左頭指屈頭。在左大指根內。右頭指少曲。二手中指下二指。總屈在掌中。
食印第十六
二大指屈頭向下。二頭指直豎。二中指亦豎少曲。二無名小指。並屈在掌中。
牙印第十七
二大指向上直豎。二中指直豎。左頭指豎少曲。右頭指屈當右大指上。二中指直豎。頭相去半寸許。二無名指及二小指。並屈在掌中。欲得驗者。先須作壇。其壇縱廣一丈九尺。其壇外院惟開東門。北面南西三面無門。去其外院一肘半許。更作一重而開四門。中央更作一小方壇。不須開門。其中作一大蓮華座。其壇兩重。並以五色粉莊嚴階道。外院安箭面別十隻。一一箭上並各隨方以五色線纏。刀十八口。內院不須更別安箭。刀三十口豎壇四方。外院內食二十二盤。四面各安新凈水罐。罐中各插雜樹枝等。皆並葉用。其中院內四向。各安二盤飲食並一水器。其方座前。安一盤食著一水器。香爐六具。咒師在西方。手執香爐先當至心奉請五方五帝藥叉（Yaksa，夜叉）。各領八萬四千眷屬。入此壇內
【English Translation】 English version The finger is slightly bent. The top of the middle finger is on the side of the upper joint. The two ring fingers and two little fingers are crossed together, with the tips pointing outwards.
Knife Mudra (Dao Yin) Fourteenth
Both thumbs are upright. The right index finger is bent, about half an inch away from the right thumb. The left index finger is slightly bent upwards. The middle finger and the three fingers below on both hands are bent into the palms.
Binding Great Powerful Ghost Mudra (Fu Da Li Gui Yin) Fifteenth
Both thumbs are upright. The left index finger is bent at the tip, inside the base of the left thumb. The right index finger is slightly bent. The middle finger and the two fingers below on both hands are all bent into the palms.
Food Mudra (Shi Yin) Sixteenth
Both thumbs are bent downwards at the tips. Both index fingers are upright. Both middle fingers are also upright and slightly bent. Both ring fingers and little fingers are bent into the palms.
Tooth Mudra (Ya Yin) Seventeenth
Both thumbs are upright. Both middle fingers are upright. The left index finger is upright and slightly bent. The right index finger is bent and placed on the right thumb. Both middle fingers are upright, with their tips about half an inch apart. Both ring fingers and both little fingers are bent into the palms. If you want to test its efficacy, you must first build an altar. The altar should be nineteen feet in length and width. The outer courtyard of the altar should only have an east-facing gate. The north, south, and west sides should have no gates. About one and a half cubits away from the outer courtyard, build another layer with four gates. In the center, build a small square altar without any gates. Inside it, place a large lotus seat. The altar should have two layers, decorated with five-colored powders on the steps. Place ten arrows facing outwards in the outer courtyard, each arrow wrapped with five-colored threads according to its direction. Place eighteen knives. The inner courtyard does not need additional arrows. Place thirty knives upright around the four sides of the altar. Place twenty-two plates of food in the outer courtyard. Place new, clean water jars on all four sides, each jar filled with various tree branches, all with leaves. Inside the inner courtyard, place two plates of food and one water vessel in each of the four directions. In front of the square seat, place one plate of food and one water vessel. Place six incense burners. The mantra master should be in the west, holding an incense burner, and sincerely invite the Yaksa (Yaksa, 夜叉) of the five directions and five emperors, each leading eighty-four thousand attendants, to enter this altar.
使我咒句如意得成一日三時夜復三時。一一時中各誦前咒三十一遍。如是七日作法即成。欲知成者。刀動水動即知成驗。誦咒之人得此相者。自此以後所作皆成。若欲療治鬼神病者。誦咒不過三五遍時其病即差。遣縛即縛遣放即放隨心所作皆得成就。
畫五藥叉像法
一身四手。左邊上手把三股叉。下手把棒。右邊上手掌拓一輪。下手把罥索。其身青色。而大張口狗牙上出。眼赤如血而有三眼。頂戴髑髏。頭髮聳豎如火焰色。項纏大蛇。兩膊各有倒垂一龍。龍頭相向。其像腰纏二大赤蛇。兩腳腕上亦纏大赤蛇。兩膊各倒垂一龍。龍頭相向。腰纏大赤蛇。所把棒上亦纏大蛇。虎皮縵胯。髑髏瓔珞。像兩腳下各安一鬼。其像左右兩邊各當作一青衣童子。髮髻兩角。手執香爐。其像右邊作二藥叉。一赤一黃。執刀執索。其像左邊作二藥叉。一白一黑。執槊執叉。形狀並皆甚可怖畏。手足並作藥叉手足。其爪長利。畫作像已。日月蝕時急作一罈。隨力多少辦食果子。供養誦咒乃至日月平復即休。受法不食五辛酒肉。若其食者無有神驗。神性急惡恐損害人。宜須慎之。
欲誦咒時安像壇中。從西南著。手執香爐人門上立。至心奉請一切諸佛諸大菩薩一切賢聖。天龍八部諸天童子大力藥叉。愿以大悲天眼天耳及
【現代漢語翻譯】 現代漢語譯本： 如果想讓我的咒語如意應驗，就應該每天三次，夜裡三次，每一次都念誦之前的咒語三十一遍。這樣持續七天，做法就完成了。想要知道是否成功，觀察刀是否移動，水是否晃動，以此來驗證。誦咒的人如果出現這些現象，從此以後所做的事情都會成功。如果想要治療鬼神引起的疾病，唸誦咒語不超過三五遍，病就會痊癒。想要束縛就束縛，想要放開就放開，隨心所欲，都能成功。 繪製五藥叉（Yaksa，夜叉，一種守護神）像的方法： 藥叉一身四手。左邊的上手拿著三股叉（trishula），下手拿著棒。右邊的上手掌心托著一個輪（chakra），下手拿著罥索（pasa，一種繩索）。身體是青色的，大張著嘴，露出狗牙。眼睛赤紅如血，有三隻眼。頭頂戴著髑髏（skull），頭髮向上豎起，顏色像火焰。脖子上纏著大蛇。兩臂各有一條倒垂的龍，龍頭相對。腰間纏著兩條大紅蛇。兩腳腕上也纏著大紅蛇。兩臂各倒垂一條龍，龍頭相對。腰間纏著大紅蛇。所拿的棒上也纏著大蛇。用虎皮遮蓋胯部，佩戴髑髏瓔珞（skull necklace）。畫像的兩腳下各畫一個鬼。畫像左右兩邊各畫一個穿著青衣的童子，髮髻梳成兩個角，手裡拿著香爐。畫像的右邊畫兩個藥叉，一個紅色，一個黃色，拿著刀和繩索。畫像的左邊畫兩個藥叉，一個白色，一個黑色，拿著槊（shuò，一種長矛）和叉。他們的形狀都非常可怕。手和腳都畫成藥叉的手和腳，爪子又長又鋒利。畫像完成後，在日食或月食的時候，趕緊設定一個壇，根據自己的能力準備食物和水果，供養並誦咒，直到日月恢復正常為止。接受此法的人不能吃五辛（garlic, onions, leeks, chives, and shallots）和酒肉。如果吃了，就沒有神驗。神性急躁兇惡，恐怕會傷害人，應該謹慎。 想要誦咒的時候，把畫像安放在壇中，從西南方向開始。手裡拿著香爐，站在門上，至誠地祈請一切諸佛（Buddha）諸大菩薩（Bodhisattva）一切賢聖，天龍八部（Naga and other deities）諸天童子大力藥叉。愿他們以大悲心，用天眼（divine eye）和天耳（divine ear）來觀察和傾聽。
【English Translation】 English version: If you wish my mantra to be effective as desired, you should recite the previous mantra thirty-one times each during the three periods of the day and the three periods of the night. Continue this practice for seven days, and the ritual will be complete. To know if it is successful, observe whether the knife moves or the water shakes, and use this as verification. If the person reciting the mantra experiences these phenomena, everything they do from then on will be successful. If you want to cure illnesses caused by ghosts and spirits, reciting the mantra no more than three to five times will heal the illness. You can bind if you want to bind, and release if you want to release, achieving whatever you desire. Method for drawing the image of the Five Yakshas (Yaksa, a type of guardian deity): The Yaksha has one body and four arms. The upper left hand holds a trident (trishula), and the lower hand holds a club. The upper right hand holds a wheel (chakra) in the palm, and the lower hand holds a noose (pasa, a type of rope). The body is blue, with a wide-open mouth and protruding dog teeth. The eyes are blood-red and have three eyes. The head is adorned with a skull, and the hair stands upright like flames. A large snake is wrapped around the neck. Each arm has a dragon hanging upside down, with the dragon heads facing each other. Two large red snakes are wrapped around the waist. Large red snakes are also wrapped around both ankles. Each arm has a dragon hanging upside down, with the dragon heads facing each other. A large red snake is wrapped around the waist. The club held is also wrapped with a large snake. A tiger skin covers the groin, and a skull necklace (skull necklace) is worn. Each foot of the image rests on a ghost. On each side of the image, draw a boy in green robes, with hair tied in two knots, holding a censer in his hand. On the right side of the image, draw two Yakshas, one red and one yellow, holding a knife and a rope. On the left side of the image, draw two Yakshas, one white and one black, holding a spear (shuò, a type of long spear) and a trident. Their shapes are all very frightening. The hands and feet are drawn as Yaksha hands and feet, with long and sharp claws. After the image is drawn, quickly set up an altar during a solar or lunar eclipse, and prepare food and fruits according to your ability, offering and reciting the mantra until the sun and moon return to normal. Those who receive this dharma should not eat the five pungent spices (garlic, onions, leeks, chives, and shallots) or meat and wine. If they eat them, there will be no divine efficacy. The nature of the deity is impatient and fierce, and may harm people, so be careful. When you want to recite the mantra, place the image in the altar, starting from the southwest direction. Hold the censer in your hand and stand at the door, sincerely inviting all Buddhas (Buddha), all great Bodhisattvas (Bodhisattva), all sages, the Eight Classes of Gods and Dragons (Naga and other deities), all heavenly boys, and powerful Yakshas. May they, with great compassion, observe and listen with their divine eyes (divine eye) and divine ears (divine ear).
他心智。悉皆證知弟子今日。誦五藥叉大威神咒。使得成就無有障礙。作此語已。發大聲誦咒一七遍。即當閉目存思作想。此咒音聲遍至十方無邊法界一切金剛藥叉等前。以為召信。專想作念。五方藥叉及諸眷屬皆作來意。然後安坐更當誦咒滿三七遍。若能誦至七七遍者最為第一。若咒神來時。咒師自身坐不安隱。身毛皆豎。復欲傾倒繞身四畔。欲似有人忽來相逼。若有如是相者。即知咒神將及諸眷屬一切皆來。咒師須作一金剛杵長二尺許。以右手把杵殺打地上。連續誦咒。左手叉腰。如此咒者。其咒神不過三遍五遍即來。若無大要不宜急喚。若不要急輒而急咒。恐畏神瞋必有損傷。若有怨家數相惱亂。當立一罈。壇上作彼舍睹嚧身。以燒死人炭灰作之。即殺誦咒以杵打之。如是不過三七遍下。彼舍睹嚧即自母陀。以外一切諸病患等。任意皆得不勞繁錄。作杵法者。合金銀銅三物。共和鑄作其杵。杵有八楞。形如金剛力士把杵。杵長尺二。若無如上三種物者。當取東引桃根作之。
大青面金剛咒法竟(此下二咒品次錄無唯南本有未知何咒)。
唵(一)筏折羅 俱嚧陀(二)摩訶婆羅(三)你羅婆娑那耶(四)缽羅 耳縛哩多(五)摩拘吒(引)夜(六)耳縛哩多(七)你多羅夜(八)底哩補羅耶伽羅(
【現代漢語翻譯】 現代漢語譯本： 他心智。完全證知弟子今日誦唸五藥叉（Five Yaksha，夜叉是佛教中的一種神祇）大威神咒，能夠成就而沒有障礙。說完這些話后，發出巨大的聲音誦唸咒語一十七遍。然後應當閉上眼睛，集中精神進行觀想。這個咒語的聲音遍及十方無邊法界，到達一切金剛藥叉（Vajra Yaksha，手持金剛杵的夜叉）等之前，作為召請的訊號。專心致志地想像，五方藥叉（Five Directional Yaksha）以及他們的眷屬都領會了來意。然後安穩地坐著，繼續誦唸咒語滿三七遍。如果能夠誦唸到七七遍，那是最好的。如果咒神要來的時候，咒師自身會坐立不安，身上的毛髮都豎起來，並且想要傾倒，身體四周好像有人突然逼近。如果出現這樣的現象，就知道咒神將領著他的眷屬一切都來了。咒師需要準備一個金剛杵（Vajra，一種法器），大約二尺長，用右手拿著金剛杵敲打地面，連續不斷地誦唸咒語，左手叉腰。這樣咒語施展下去，咒神最多三遍五遍就會到來。如果沒有特別重要的事，不應該急著召喚。如果不是非常緊急卻急著唸咒，恐怕會引起神靈的嗔怒，必定會有損傷。如果遇到怨家多次前來騷擾，應當設立一個壇，在壇上製作那個舍睹嚧（Shatru，敵人）的身體，用燒死人的炭灰製作。然後一邊殺一邊誦唸咒語，用金剛杵敲打它。這樣不超過三七遍，那個舍睹嚧就會自己死亡。此外，一切諸如疾病等，都可以隨意治療，不需要詳細記錄。製作金剛杵的方法是，將金、銀、銅三種金屬混合在一起，共同鑄造金剛杵。金剛杵有八個棱角，形狀如同金剛力士拿著金剛杵。金剛杵長一尺二寸。如果沒有以上三種金屬，應當取向東生長的桃樹根來製作。
大青面金剛咒法結束（以下兩個咒語的品次記錄缺失，只有南本有，不知道是什麼咒）。
唵（Om，種子字） 筏折羅（Vajra，金剛） 俱嚧陀（Krodha，忿怒） 摩訶婆羅（Mahabala，大力） 你羅婆娑那耶（Nilavasanaya，青衣） 缽羅 耳縛哩多（Paraivarta，旋轉） 摩拘吒（Mukuta，寶冠） 夜（Ya） 耳縛哩多（Paraivarta，旋轉） 你多羅夜（Nitaraya，引導） 底哩補羅耶伽羅（Tripurayaghara，三界破壞者）
【English Translation】 English version: His mind. Fully knowing that the disciple today recites the Great Powerful Mantra of the Five Yakshas (Yaksha: a type of deity in Buddhism), it can be accomplished without obstacles. After saying these words, he utters a loud voice and recites the mantra seventeen times. Then one should close their eyes and concentrate on visualization. The sound of this mantra pervades the ten directions of the boundless Dharma realm, reaching before all Vajra Yakshas (Vajra Yaksha: Yakshas holding vajras) and others, as a signal for summoning. Focus intently on imagining that the Five Directional Yakshas and their retinues all understand the intention to come. Then sit stably and continue reciting the mantra for three times seven repetitions. If one can recite it up to seven times seven repetitions, that is the best. If the mantra deity is about to come, the mantra master himself will be restless, the hairs on his body will stand on end, and he will want to fall over, as if someone is suddenly approaching from all around. If such a phenomenon occurs, then one knows that the mantra deity is leading his entire retinue to come. The mantra master needs to prepare a vajra (Vajra: a ritual implement), about two feet long, and use his right hand to strike the ground with the vajra, continuously reciting the mantra, with his left hand on his hip. If the mantra is cast in this way, the mantra deity will come in at most three or five repetitions. If there is nothing particularly important, one should not summon them urgently. If it is not very urgent but one urgently recites the mantra, it is feared that it will provoke the deity's anger, and there will surely be harm. If there is an enemy who repeatedly harasses, one should set up an altar and create the body of that Shatru (Shatru: enemy) on the altar, made from the ashes of a cremated person. Then, while killing, recite the mantra and strike it with the vajra. In this way, in no more than three times seven repetitions, that Shatru will die on his own. In addition, all such things as illnesses can be treated at will, without needing to record them in detail. The method of making the vajra is to mix gold, silver, and copper together and cast the vajra together. The vajra has eight edges, shaped like a Vajra Warrior holding a vajra. The vajra is one foot and two inches long. If there are none of the above three metals, one should take the root of a peach tree that grows eastward to make it.
The Great Blue-Faced Vajra Mantra method ends (The following two mantras are missing from the record of the order of the chapters, only the Southern version has them, it is not known what mantras they are).
Om (Om: seed syllable) Vajra (Vajra: diamond/thunderbolt) Krodha (Krodha: wrathful) Mahabala (Mahabala: great strength) Nilavasanaya (Nilavasanaya: blue-clad) Paraivarta (Paraivarta: revolving) Mukuta (Mukuta: crown) Ya (Ya) Paraivarta (Paraivarta: revolving) Nitaraya (Nitaraya: guiding) Tripurayaghara (Tripurayaghara: destroyer of the three realms)
九)費陀梵娑夜(十)迦羅夜(十一)跢波跢波(十二)波羅波羅(十三)耳縛羅耳縛羅(十四)烏迦目佉(十五)普吒普吒(十六)娑啰娑啰(十七)費娑羅費娑羅(十八)烏底瑟吒烏底瑟吒(十九)婆伽婆(二十)烏芻滲摩俱嚧陀(二十一)阿謨迦寫(稱他名二十二)耳縛哩多(二十三)吃哩阿拏(二十四)莎縛訶(二十五)
解穢咒
蘇利摩利摩摩利摩利蘇蘇利莎訶
佛說陀羅尼集經卷第九 大正藏第 18 冊 No. 0901 陀羅尼集經
佛說陀羅尼集經卷第十(諸天捲上)
大唐天竺三藏阿地瞿多譯
佛說摩利支天經一卷
如是我聞。一時佛在舍衛國祇樹給孤獨園。與大阿羅漢千二百五十人俱。復有無量大菩薩眾。彌勒菩薩。曼殊室利菩薩。觀世音菩薩。而為上首。及摩利子等諸天龍八部前後圍繞。爾時舍利弗即從座起。偏袒右肩右膝著地。合掌向佛而白佛言。世尊于未來世末世眾生。作何等法得脫諸難。佛告舍利弗諦聽諦聽。我今為汝說於此事。
爾時會眾歡喜踴躍重勸請佛。
爾時世尊告諸比丘。日前有天名摩利支。有大神通自在之法。常行日前。日不見彼彼能見日。無人能見無人能知。無人能捉無人能害。無人能欺誑無人能縛。無
【現代漢語翻譯】 現代漢語譯本 九) 費陀梵娑夜 (Feituo Fansuoye) (咒語詞) 十) 迦羅夜 (Jialuoye) (咒語詞) 十一) 跢波跢波 (Duoboduobo) (咒語詞) 十二) 波羅波羅 (Bolobolo) (咒語詞) 十三) 耳縛羅耳縛羅 (Erpoluo Erpoluo) (咒語詞) 十四) 烏迦目佉 (Wujiamuqie) (咒語詞) 十五) 普吒普吒 (Puchapucha) (咒語詞) 十六) 娑啰娑啰 (Suoluosuoluo) (咒語詞) 十七) 費娑羅費娑羅 (Feisuoluo Feisuoluo) (咒語詞) 十八) 烏底瑟吒烏底瑟吒 (Wudisezhawudisezha) (咒語詞) 十九) 婆伽婆 (Poqiepo) (世尊) 二十) 烏芻滲摩俱嚧陀 (Wuchoushenmojuloutuo) (咒語詞) 二十一) 阿謨迦寫 (Amujiaxie) (某某) （稱他名二十二）耳縛哩多 (Erpoliduo) (咒語詞) 二十三) 吃哩阿拏 (Chilina) (咒語詞) 二十四) 莎縛訶 (Suopohe) (圓滿)
解穢咒
蘇利摩利摩摩利摩利蘇蘇利莎訶
《佛說陀羅尼集經》卷第九 大正藏第 18 冊 No. 0901 《陀羅尼集經》
《佛說陀羅尼集經》卷第十 (諸天捲上)
大唐天竺三藏阿地瞿多譯
《佛說摩利支天經》一卷
如是我聞。一時，佛在舍衛國祇樹給孤獨園。與大阿羅漢千二百五十人俱。復有無量大菩薩眾，彌勒菩薩 (Mile Pusa) (未來佛)。曼殊室利菩薩 (Manshushili Pusa) (文殊菩薩)。觀世音菩薩 (Guanshiyin Pusa) (觀音菩薩)。而為上首。及摩利支 (Molizhi) (摩利支天) 等諸天龍八部前後圍繞。爾時，舍利弗 (SheliFu) (佛陀十大弟子之一) 即從座起，偏袒右肩，右膝著地，合掌向佛，而白佛言：『世尊，于未來世末世眾生，作何等法得脫諸難？』佛告舍利弗 (SheliFu) (佛陀十大弟子之一)：『諦聽諦聽，我今為汝說於此事。』
爾時，會眾歡喜踴躍，重勸請佛。
爾時，世尊告諸比丘：『日前有天，名摩利支 (Molizhi) (摩利支天)。有大神通自在之法，常行日前。日不見彼，彼能見日。無人能見，無人能知，無人能捉，無人能害，無人能欺誑，無人能縛。』
【English Translation】 English version Nine) Feituo Fansuoye (Mantra word) Ten) Jialuoye (Mantra word) Eleven) Duoboduobo (Mantra word) Twelve) Bolobolo (Mantra word) Thirteen) Erpoluo Erpoluo (Mantra word) Fourteen) Wujiamuqie (Mantra word) Fifteen) Puchapucha (Mantra word) Sixteen) Suoluosuoluo (Mantra word) Seventeen) Feisuoluo Feisuoluo (Mantra word) Eighteen) Wudisezhawudisezha (Mantra word) Nineteen) Poqiepo (Bhagavan) Twenty) Wuchoushenmojuloutuo (Mantra word) Twenty-one) Amujiaxie (Name of someone) (Say his name twenty-two) Erpoliduo (Mantra word) Twenty-three) Chilina (Mantra word) Twenty-four) Suopohe (Svaha)
Purification Mantra
Sulimolimalimolimalisusuli Svaha
The Ninth Volume of the Sutra of Dharani Collection Spoken by the Buddha Taisho Tripitaka Volume 18 No. 0901 Sutra of Dharani Collection
The Tenth Volume of the Sutra of Dharani Collection Spoken by the Buddha (Upper Volume of Devas)
Translated by Atigupta, the Tripiṭaka Master from Tianzhu (India) of the Great Tang Dynasty
The Sutra of Marici Spoken by the Buddha, One Volume
Thus have I heard. At one time, the Buddha was in the Jetavana Vihara in Shravasti, together with twelve hundred and fifty great Arhats. There were also countless great Bodhisattvas, with Maitreya Bodhisattva (Mile Pusa) (Future Buddha), Manjushri Bodhisattva (Manshushili Pusa) (Manjushri), and Avalokiteshvara Bodhisattva (Guanshiyin Pusa) (Avalokiteshvara) as their leaders, and surrounded by Marici (Molizhi) (Marici) and other devas, dragons, and the eight classes of beings. At that time, Shariputra (SheliFu) (One of the Buddha's ten great disciples) rose from his seat, bared his right shoulder, knelt on his right knee, put his palms together, and said to the Buddha, 'World Honored One, what Dharma should sentient beings in the future degenerate age practice to escape all difficulties?' The Buddha told Shariputra (SheliFu) (One of the Buddha's ten great disciples), 'Listen carefully, listen carefully, I will now tell you about this matter.'
At that time, the assembly rejoiced and leaped for joy, and earnestly requested the Buddha again.
At that time, the World Honored One told the bhikshus, 'There is a deva before the sun, named Marici (Molizhi) (Marici). She has great supernatural powers and the Dharma of self-mastery. She always travels before the sun. The sun cannot see her, but she can see the sun. No one can see her, no one can know her, no one can seize her, no one can harm her, no one can deceive her, and no one can bind her.'
人能責其財物。無人能罰。不畏怨家能得其便。
佛告諸比丘。若有人知彼摩利支天名者。彼人亦不可見亦不可知。亦不可捉亦不可害。亦不為人欺誑亦不為人縛。亦不為人責其財物。亦不為人責罰。亦不為怨家能得其便。
佛告諸比丘。若善男子善女人。知彼摩利支天名者。應作是言。我弟子某甲知彼摩利支天名故。無人能見我無人能知我。無人能捉我無人能害我。無人能欺誑我無人能縛我。無人能責我財物。無人能責罰我。亦不為怨家能得我便。此咒有大神力。所作成就破一切惡。若用結界。百由旬內一切諸惡無敢入者。爾時世尊即說咒曰。
南無佛陀耶(一)南無達摩耶(二)南無僧伽耶(三)怛侄他(四)遏啰迦末斯(五)摩啰迦末斯(六)蘇途末斯(七)支缽啰末斯(八)摩訶支缽啰末斯(九)摩唎支夜末斯(十)安怛陀那夜末斯(十一)那謨粹都底(十二)莎訶(十三)
又別本云。
那謨佛陀耶(一)娜謨達摩耶(二)娜謨僧伽耶(三)哆侄他(四)遏啰迦摩斯(五)末迦摩斯(六)阿豆摩斯(七)至婆啰摩斯(八)安檀馱那夜摩斯(九)摩唎支婆啰摩斯(十)娜謨率都羝(十一)莎訶(十二)
(注云梵本多同前本。西國諸德誦前者多。古今受持相傳得驗。前
【現代漢語翻譯】 現代漢語譯本： 人如果被追討財物，沒有人能阻止。不害怕仇敵，就能得到安穩。
佛陀告訴各位比丘：如果有人知道摩利支天（Marici，光明之神）的名字，那麼這個人就不會被看見，不會被知道，不會被抓住，不會被傷害，不會被人欺騙，不會被人捆綁，不會被人追討財物，不會被人懲罰，也不會被仇敵找到機會。
佛陀告訴各位比丘：如果善男子、善女人知道摩利支天（Marici，光明之神）的名字，應該這樣說：『我弟子某某，因為知道摩利支天（Marici，光明之神）的名字，所以沒有人能看見我，沒有人能知道我，沒有人能抓住我，沒有人能傷害我，沒有人能欺騙我，沒有人能捆綁我，沒有人能追討我的財物，沒有人能懲罰我，也不會被仇敵找到機會。』這個咒語有大神力，所做的事情都能成就，能破除一切邪惡。如果用來結界，百由旬（Yojana，古印度長度單位）之內的一切邪惡都不敢進入。當時，世尊就說了這個咒語：
南無佛陀耶（Namo Buddhaya，皈依佛）(一)，南無達摩耶（Namo Dharmaya，皈依法）(二)，南無僧伽耶（Namo Sanghaya，皈依僧）(三)，怛侄他（Tadyatha，即說咒曰）(四)，遏啰迦末斯（Araka Masi）(五)，摩啰迦末斯（Maraka Masi）(六)，蘇途末斯（Sutu Masi）(七)，支缽啰末斯（Cipara Masi）(八)，摩訶支缽啰末斯（Maha Cipara Masi）(九)，摩唎支夜末斯（Mariciye Masi）(十)，安怛陀那夜末斯（Antardhanaya Masi）(十一)，那謨粹都底（Namo Stuti）(十二)，莎訶（Svaha，成就）(十三)。
另一種版本說：
那謨佛陀耶（Namo Buddhaya，皈依佛）(一)，娜謨達摩耶（Namo Dharmaya，皈依法）(二)，娜謨僧伽耶（Namo Sanghaya，皈依僧）(三)，哆侄他（Tadyatha，即說咒曰）(四)，遏啰迦摩斯（Araka Masi）(五)，末迦摩斯（Maka Masi）(六)，阿豆摩斯（Atu Masi）(七)，至婆啰摩斯（Cipara Masi）(八)，安檀馱那夜摩斯（Antardhanaya Masi）(九)，摩唎支婆啰摩斯（Marici Cipara Masi）(十)，娜謨率都羝（Namo Stuti）(十一)，莎訶（Svaha，成就）(十二)。
（註釋說梵文字大多與前一個版本相同。西方的聖賢大多誦讀前一個版本。古今相傳，持誦這個咒語都能得到驗證。前一個版本更好。） English version: If someone is being pursued for their property, no one can stop it. If one is not afraid of enemies, one can obtain peace.
The Buddha told the Bhikkhus (monks): If someone knows the name of Marici (Marici, Goddess of Light), that person will not be seen, will not be known, will not be caught, will not be harmed, will not be deceived, will not be bound, will not be pursued for their property, will not be punished, and enemies will not be able to find an opportunity to harm them.
The Buddha told the Bhikkhus (monks): If a good man or good woman knows the name of Marici (Marici, Goddess of Light), they should say: 'I, disciple so-and-so, because I know the name of Marici (Marici, Goddess of Light), no one can see me, no one can know me, no one can catch me, no one can harm me, no one can deceive me, no one can bind me, no one can pursue my property, no one can punish me, and enemies will not be able to find an opportunity to harm me.' This mantra has great spiritual power, and whatever is done will be accomplished, and it can destroy all evil. If it is used to create a boundary, all evil within a hundred Yojana (Yojana, ancient Indian unit of distance) will not dare to enter. At that time, the World Honored One spoke this mantra:
Namo Buddhaya (Namo Buddhaya, Homage to the Buddha) (1), Namo Dharmaya (Namo Dharmaya, Homage to the Dharma) (2), Namo Sanghaya (Namo Sanghaya, Homage to the Sangha) (3), Tadyatha (Tadyatha, Thus it is) (4), Araka Masi (5), Maraka Masi (6), Sutu Masi (7), Cipara Masi (8), Maha Cipara Masi (9), Mariciye Masi (10), Antardhanaya Masi (11), Namo Stuti (12), Svaha (Svaha, Accomplished) (13).
Another version says:
Namo Buddhaya (Namo Buddhaya, Homage to the Buddha) (1), Namo Dharmaya (Namo Dharmaya, Homage to the Dharma) (2), Namo Sanghaya (Namo Sanghaya, Homage to the Sangha) (3), Tadyatha (Tadyatha, Thus it is) (4), Araka Masi (5), Maka Masi (6), Atu Masi (7), Cipara Masi (8), Antardhanaya Masi (9), Marici Cipara Masi (10), Namo Stuti (11), Svaha (Svaha, Accomplished) (12).
(Note: The Sanskrit versions are mostly the same as the previous version. Many sages in the West recite the former version. Passed down from ancient times to the present, those who uphold this mantra have received verification. The former version is better.)
【English Translation】 If someone is being pursued for their property, no one can stop it. If one is not afraid of enemies, one can obtain peace. The Buddha told the Bhikkhus (monks): If someone knows the name of Marici (Marici, Goddess of Light), that person will not be seen, will not be known, will not be caught, will not be harmed, will not be deceived, will not be bound, will not be pursued for their property, will not be punished, and enemies will not be able to find an opportunity to harm them. The Buddha told the Bhikkhus (monks): If a good man or good woman knows the name of Marici (Marici, Goddess of Light), they should say: 'I, disciple so-and-so, because I know the name of Marici (Marici, Goddess of Light), no one can see me, no one can know me, no one can catch me, no one can harm me, no one can deceive me, no one can bind me, no one can pursue my property, no one can punish me, and enemies will not be able to find an opportunity to harm me.' This mantra has great spiritual power, and whatever is done will be accomplished, and it can destroy all evil. If it is used to create a boundary, all evil within a hundred Yojana (Yojana, ancient Indian unit of distance) will not dare to enter. At that time, the World Honored One spoke this mantra: Namo Buddhaya (Namo Buddhaya, Homage to the Buddha) (1), Namo Dharmaya (Namo Dharmaya, Homage to the Dharma) (2), Namo Sanghaya (Namo Sanghaya, Homage to the Sangha) (3), Tadyatha (Tadyatha, Thus it is) (4), Araka Masi (5), Maraka Masi (6), Sutu Masi (7), Cipara Masi (8), Maha Cipara Masi (9), Mariciye Masi (10), Antardhanaya Masi (11), Namo Stuti (12), Svaha (Svaha, Accomplished) (13). Another version says: Namo Buddhaya (Namo Buddhaya, Homage to the Buddha) (1), Namo Dharmaya (Namo Dharmaya, Homage to the Dharma) (2), Namo Sanghaya (Namo Sanghaya, Homage to the Sangha) (3), Tadyatha (Tadyatha, Thus it is) (4), Araka Masi (5), Maka Masi (6), Atu Masi (7), Cipara Masi (8), Antardhanaya Masi (9), Marici Cipara Masi (10), Namo Stuti (11), Svaha (Svaha, Accomplished) (12). (Note: The Sanskrit versions are mostly the same as the previous version. Many sages in the West recite the former version. Passed down from ancient times to the present, those who uphold this mantra have received verification. The former version is better.)
后兩咒無不有效。然則文句周悉前本週匝。決定是非非九境界。用前用後任自所便。以下佛言)。
王難中護我。賊難中護我。行路中護我。失於道路曠野中護我。晝日護我。夜中護我。水難中護我。火難中護我。羅剎難中護我。茶枳你鬼難中護我。毒藥難中護我。佛實語護我。法實語護我。僧實語護我。天實語護我。仙人實語護我。
怛侄他(一)阿啰拘隸(二)阿啰拘隸(三)雞栗底(丁以反四)薩婆迦啰醯蔽(蔽亞反下同五)薩蒲跛突瑟䶩(二合)蔽(六)薩婆伊都波達啰鞞蔽(七)啰(上音)叉啰叉(自稱名字八)莎訶(九)
又別本云。
哆侄他(一)阿啰軀唎(二)阿啰軀唎(三)吉唎的(知約反四)落叉落叉(五)我薩婆婆油(六)缽陀(上)啰菩娑伽夜棲(斯亞反)稗(七)莎訶(八)(注云梵本多同前本。論驗相傳兩本無殊。其中委悉。準前可知)
奉請摩利支天咒
一名摩利支天身咒咒曰。
娜謨啰跢那(二合)跢啰(二合)夜耶(一)摩唎支𠼝馱(去音)耶(二)摩婆(上)帝移沙(上音)彌(三)跢侄他(四)婆(上)啰(去音)梨(五)婆馱梨(六)婆啰呵目溪(七)薩婆(上)徒瑟誓(去二合)(八)槃(上)馱槃(上)馱(九)娑婆訶(
【現代漢語翻譯】 現代漢語譯本： 后兩個咒語無不有效。然而文句詳盡的前一個版本更為周全。能夠決定是非，超越九種境界。使用前一個或后一個版本，由您自己決定。（以下是佛所說的話）。
在王難中保護我，在賊難中保護我，在行路中保護我，在迷失道路的曠野中保護我，在白天保護我，在夜晚保護我，在水難中保護我，在火難中保護我，在羅剎（Rakshasa，惡鬼）難中保護我，在茶枳你（Dakini，空行母）鬼難中保護我，在毒藥難中保護我，佛的真實語保護我，法的真實語保護我，僧的真實語保護我，天的真實語保護我，仙人的真實語保護我。
怛侄他(一) 阿啰拘隸(二) 阿啰拘隸(三) 雞栗底(丁以反四) 薩婆迦啰醯蔽(蔽亞反下同五) 薩蒲跛突瑟䶩(二合)蔽(六) 薩婆伊都波達啰鞞蔽(七) 啰(上音)叉啰叉(自稱名字八) 莎訶(九)
又一個不同的版本說：
哆侄他(一) 阿啰軀唎(二) 阿啰軀唎(三) 吉唎的(知約反四) 落叉落叉(五) 我薩婆婆油(六) 缽陀(上)啰菩娑伽夜棲(斯亞反) 稗(七) 莎訶(八)（註：梵文字大多與前一個版本相同。根據經驗相傳，兩個版本沒有區別。其中的詳細情況，可以參考前面的內容）。
奉請摩利支天咒
又名摩利支天身咒，咒語如下：
娜謨啰跢那(二合) 跢啰(二合)夜耶(一) 摩唎支(Marici，光明天女)𠼝馱(去音)耶(二) 摩婆(上)帝移沙(上音)彌(三) 跢侄他(四) 婆(上)啰(去音)梨(五) 婆馱梨(六) 婆啰呵目溪(七) 薩婆(上)徒瑟誓(去二合)(八) 槃(上)馱槃(上)馱(九) 娑婆訶(十)
【English Translation】 English version: The latter two mantras are invariably effective. However, the former version, with its thorough wording, is more comprehensive. It can determine right and wrong, and transcends the nine realms. Using the former or latter version is up to you. (The following are the words of the Buddha).
Protect me from the difficulties of kings, protect me from the difficulties of thieves, protect me on the road, protect me in the wilderness where I lose my way, protect me during the day, protect me during the night, protect me from the difficulties of water, protect me from the difficulties of fire, protect me from the difficulties of Rakshasas (evil spirits), protect me from the difficulties of Dakini (female spirits), protect me from the difficulties of poison, the true words of the Buddha protect me, the true words of the Dharma protect me, the true words of the Sangha protect me, the true words of the Devas protect me, the true words of the Immortals protect me.
Tadyatha (1) Ara Kule (2) Ara Kule (3) Kiliti (4) Sarva Kara Hibi (5) Sarva Duste (6) Sarva Itupadrave Bhi (7) Raksha Raksha (calling one's name 8) Svaha (9)
Another different version says:
Tadyatha (1) Ara Khuri (2) Ara Khuri (3) Kiliti (4) Raksha Raksha (5) Mam Sarva Bhaye Bhyah (6) Patava Rasaka Ye Sye Bhyah (7) Svaha (8) (Note: The Sanskrit version is mostly the same as the previous version. According to experience, the two versions are no different. The details therein can be referred to the previous content).
Invoking the Marici (Goddess of Light) Mantra
Also known as the Marici Body Mantra, the mantra is as follows:
Namo Ratna Trayaya (1) Marici (Goddess of Light) Yaye (2) Mama Deviye Svaha (3) Tadyatha (4) Vare (5) Vadare (6) Varaha Mukhi (7) Sarva Duste Bhyah (8) Bandha Bandha (9) Svaha (10)
十句)
佛告諸比丘。若有人識彼摩利支天菩薩者。除一切障難王難賊難猛獸毒蟲之難水火等難。若人慾行此法者。一切法中此法最勝。持此咒者。面向百逾阇那。一切鬼神惡人無能得其便者。若於難中行時。晨起誦前身咒。咒一掬水四方散灑。及灑自身。若衣襟若衣袂若袈裟角一咒一結總作三結。即往難中行。連續誦咒(前二大咒)而行。所有一切事難軍防主者。悉皆迷醉都無覺知之者。
若人慾得供養摩利支天者。應用金若銀若赤銅若白檀若赤檀等。隨力所辦作摩利支天像。其作像法。似天女形。其像左手屈臂向上。手腕當左乳前作拳。拳中把天扇。扇如維摩詰前天女把扇。于扇當中作西國。卍字。字如佛胸上卍字。字四曲內。各作四個日形一一著之。其天扇上作焰光形。右手申臂並申五指。指頭垂下。身長大小一寸二寸乃至一肘。其中最好者一二寸好。其作像人。遣最好手博士受八戒齋。日日灑浴。著白凈衣作之。其價直者隨博士語。不得違價。其像左右各作一侍者。其侍者亦作天女形。種種嚴飾。作此像已。若比丘欲行遠道。于袈裟中裹著彼像。若是優婆塞。頭髻中藏著于像。大小行時離身放著。不得共身上屏大小行。
次說印及壇法。
身印第一
反叉二小指二無名指。在
【現代漢語翻譯】 現代漢語譯本： 佛陀告訴各位比丘：如果有人認識摩利支天菩薩（Marici, 光明之神）的名號，就能消除一切障礙、王難、賊難、猛獸毒蟲之難以及水火等災難。如果有人想修持這個法門，在一切法門中，此法最為殊勝。持誦此咒語的人，面向百逾阇那（Yojana, 古印度長度單位），一切鬼神惡人都無法加害於他。如果在危難中行走時，早上起來誦持摩利支天菩薩的前身咒，用咒語加持過的水灑向四方，也灑在自己身上。在衣襟、衣袖或袈裟角上，每誦一次咒語打一個結，總共打三個結，然後就可以前往危難之地。連續誦持咒語（指前面兩個大咒）而行，所有一切事難，包括軍隊的防守，都會使主事者迷惑昏醉，完全失去知覺。 如果有人想要供養摩利支天，可以用金、銀、赤銅、白檀或赤檀等材料，根據自己的能力製作摩利支天像。製作佛像的方法是：佛像的形狀像天女，左手彎曲手臂向上，手腕在左乳前握拳，拳中拿著天扇，扇子的樣子像維摩詰（Vimalakirti, 一位著名的在家菩薩）前天女所拿的扇子。在扇子的中間畫上西國（指印度）的卍字（Swastika, 象徵吉祥），卍字的樣子像佛胸前的卍字。在卍字的四個彎曲處，各畫四個太陽的形狀，一一安放好。在天扇上畫出火焰的光芒。右手伸直手臂，並伸出五指，指尖向下垂。佛像的身長大小可以是一寸、二寸乃至一肘（古代長度單位）。其中最好的是一寸或二寸。製作佛像的人，要請最好的工匠，並讓他受持八戒齋，每天沐浴，穿著潔白的衣服來製作。至於工錢，要按照工匠的要求，不得違背。在佛像的左右兩邊，各製作一個侍者。侍者的形狀也做成天女的樣子，用各種飾品來莊嚴。製作好佛像后，如果是比丘想要遠行，可以用袈裟包裹著佛像。如果是優婆塞（upasaka, 在家男居士），可以將佛像藏在頭髻中。大小便時，要將佛像從身上取下，放在一邊，不得帶著佛像一起進行大小便。 接下來講述手印和壇法。 身印第一 反交叉兩個小指和兩個無名指。
【English Translation】 English version: The Buddha told the assembled Bhikkhus (monks): 'If someone recognizes the name of the Marici (Goddess of Light), they can eliminate all obstacles, difficulties from kings, thieves, wild beasts, poisonous insects, and dangers from water and fire. If someone wishes to practice this Dharma (teachings), among all Dharmas, this is the most supreme. One who holds this mantra (sacred utterance), facing a hundred Yojanas (ancient Indian unit of distance), no ghosts, spirits, or evil people will be able to harm them. If traveling in danger, in the morning, recite the mantra of Marici's past life, consecrate a handful of water with the mantra and sprinkle it in all directions, and also sprinkle it on oneself. On the collar, sleeves, or corner of the Kasaya (monk's robe), tie a knot for each recitation of the mantra, making a total of three knots. Then proceed into the dangerous place. Continuously recite the mantra (referring to the two main mantras mentioned earlier) while walking. All difficulties, including military defenses, will cause the authorities to be confused and intoxicated, completely unaware of what is happening.' If someone wishes to make offerings to Marici, they can use gold, silver, red copper, white sandalwood, or red sandalwood, according to their ability, to create an image of Marici. The method of making the image is as follows: the image should resemble a celestial maiden. The image's left hand should have the arm bent upwards, with the wrist in front of the left breast, making a fist. In the fist, hold a celestial fan, the fan resembling the one held by the celestial maiden in front of Vimalakirti (a famous lay Buddhist figure). In the middle of the fan, draw a Swastika (symbol of good fortune) of the Western Country (referring to India). The Swastika should resemble the one on the Buddha's chest. In each of the four curves of the Swastika, draw four sun shapes, placing them one by one. On the celestial fan, create the shape of flaming light. The right hand should extend the arm and stretch out the five fingers, with the fingertips pointing downwards. The size of the image can be one inch, two inches, or even one cubit (ancient unit of length). Among them, the best size is one or two inches. The person making the image should employ the best craftsman, and have him observe the eight precepts, bathe daily, and wear clean white clothes while making it. As for the price, it should be according to the craftsman's request, and should not be violated. On the left and right sides of the image, create one attendant each. The attendants should also be made in the form of celestial maidens, adorned with various ornaments. After making the image, if a Bhikkhu (monk) wishes to travel far, he can wrap the image in his Kasaya (monk's robe). If it is an Upasaka (layman), he can hide the image in his hair knot. When relieving oneself, the image should be removed from the body and placed aside. One should not relieve oneself with the image on the body. Next, I will explain the mudras (hand gestures) and mandala (sacred diagram) methods. The first body mudra: Interlock the two little fingers and two ring fingers in reverse.
掌中右壓左。二頭指直豎頭相拄。以二中指。各㧙在二頭指背上頭相拄。二大指並豎。各博頭指側。大指來去。
頭印第二
準前身印。各屈二中指上節頭。向大指垂。甲相背。即是頭印。
頂印第三
準前身印。唯改二大指。屈上節頭入掌中。即是頂印。若比丘欲行遠道。于袈裟中裹像。若俗人頭髻中著像。即作此頭頂印。以安像頭上。二十一遍誦咒行道。所至之處無有怖畏。
護身印第四
準前身印。惟改開二頭指二分許。即是護身印。用之護身。
歡喜印第五
左手大指頭。壓無名指第一節文。又以餘四指把拳。即是歡喜印若作此印誦咒。羅阇及沱屈邊者。即前人歡喜。
摩奴印第六
左手屈臂。掌向于胸前。以頭指已下四指把拳。以大指壓頭指甲上。少開掌中作孔。以右手甲掌。從左手節上向。手掌摩之。到于孔上。即以右手覆蓋孔上。心想念之。左手掌是摩利支心。右手掌是摩利支身。於左手掌心中。我身藏隱在摩利支天心內。斯文藏我身著。摩利支在我頂上護我身(此是好知印)。
使者印第七
以左手四指屈。以大指捻二中指頭。使作孔。以右手指。於左臂腋下。不覆手。五指並展。誦咒七遍。即以此手合左孔上咒曰。
【現代漢語翻譯】 現代漢語譯本 掌心向內，右手壓在左手上。兩食指筆直豎起，指尖相抵。用兩中指，各自按在兩食指背上，指尖相抵。兩大拇指並排豎起，各自靠在食指側面。大拇指可以來回移動。
頭印第二
按照之前的身印。各自彎曲兩中指的上節指頭，朝向大拇指垂下，指甲相背。這就是頭印。
頂印第三
按照之前的身印。唯獨改變兩大拇指，彎曲上節指頭進入掌中。這就是頂印。如果比丘想要遠行，在袈裟中包裹佛像。如果俗人頭髻中放置佛像。就做這個頭頂印。安放在佛像頭上。唸誦咒語二十一遍後行走，所到之處沒有怖畏。
護身印第四
按照之前的身印。唯獨打開兩食指約兩分距離。這就是護身印。用它來保護自身。
歡喜印第五
左手大拇指頭，壓在無名指第一節的紋路上。再用其餘四指握拳。這就是歡喜印。如果做這個手印唸誦咒語，羅阇（國王）以及沱屈邊者（邊境之人），就會對你歡喜。
摩奴印第六
左手彎曲手臂，手掌朝向胸前。用食指以下的四指握拳。用大拇指壓在食指的指甲上。稍微打開掌心，形成一個孔。用右手甲掌，從左手關節向上，摩擦手掌，直到孔上。然後用右手覆蓋在孔上。心中想著：左手掌是摩利支（Marici）的心，右手掌是摩利支（Marici）的身。在左手掌心中，我的身體藏隱在摩利支天（Marici）的心內。這個文字藏著我的身體。摩利支（Marici）在我的頭頂上保護我的身體（這是好知印）。
使者印第七
用左手四指彎曲，用大拇指捏住兩中指的指頭，使其形成一個孔。用右手指，在左臂腋下，不覆蓋手背，五指併攏伸展。唸誦咒語七遍。然後用這隻手合在左手的孔上。咒語是：
【English Translation】 English version With the palm facing inward, the right hand presses on the left hand. The two index fingers are held straight up, with their tips touching. Use the two middle fingers to press on the back of the two index fingers respectively, with their tips touching. The two thumbs are held upright side by side, each leaning against the side of the index finger. The thumbs can move back and forth.
Second, the Head Mudra
As in the previous Body Mudra. Bend the upper joints of the two middle fingers towards the thumbs, with the fingernails facing away from each other. This is the Head Mudra.
Third, the Crown Mudra
As in the previous Body Mudra. Only change the two thumbs, bending the upper joints of the thumbs into the palm. This is the Crown Mudra. If a Bhiksu (monk) wants to travel far, wrap the image in his Kasaya (robe). If a layman places the image in his hair knot, then make this Crown Mudra. Place it on the head of the image. Recite the mantra twenty-one times while walking, and there will be no fear wherever you go.
Fourth, the Body Protection Mudra
As in the previous Body Mudra. Only open the two index fingers by about two fen (a small unit of measurement). This is the Body Protection Mudra. Use it to protect yourself.
Fifth, the Joy Mudra
The tip of the left thumb presses on the first joint line of the ring finger. Then make a fist with the remaining four fingers. This is the Joy Mudra. If you make this mudra and recite the mantra, the Raja (king) and those on the border will be pleased with you.
Sixth, the Manu Mudra
Bend the left arm, with the palm facing the chest. Make a fist with the four fingers below the index finger. Press the thumb on the nail of the index finger. Slightly open the palm, forming a hole. Use the back of the right hand to rub the palm of the left hand from the joint upwards, until it reaches the hole. Then cover the hole with the right hand. Think in your mind: the left palm is the heart of Marici (Marici), and the right palm is the body of Marici (Marici). In the palm of the left hand, my body is hidden within the heart of Marici (Marici). This text hides my body. Marici (Marici) protects my body on top of my head (this is the Mudra of Good Knowledge).
Seventh, the Messenger Mudra
Bend the four fingers of the left hand, and pinch the tips of the two middle fingers with the thumb, making a hole. With the right hand, under the left armpit, without covering the back of the hand, spread the five fingers together. Recite the mantra seven times. Then join this hand to the hole on the left hand. The mantra is:
那謨摩唎支曳(一)薩婆薩埵(二)阿咥唎沙哩(三)莎訶(四)
佛語諸持咒行者。若欲專求是摩利支天法。覓諸利益現神驗者。依前誦咒滿遍數已。臘月十五日作受法壇。若欲作壇。預于其月十一日旦。覓知好處修理其地。除去惡物一如上法。堅筑平正。即作護身結界法事。若作護身。預起是月。從十一日日別一遍。誦咒三遍。依前印法以護自身。三遍結界。其結界法。還用以前護身印法。作印誦咒。至五遍竟。以印右轉即成結界。至十四日晨朝。更作一大結界。咒灰七遍。遣於四方。為結內界。又作泥團數滿十枚。一一各咒一七遍已。擲著八方及上下方。是名大結界。如此結界護已。即取香水和土作泥。遍涂壇地。立道場已。懸諸幡蓋種種寶物。以五色線繞壇四面已。次將少分香華。入道場中燒香作印。喚摩利支天供養行道。然後發遣。至十五日晨朝。更取凈牛糞和香水泥。泥道場地更結界已。又用種種名香和水。兼少凈土更涂壇地一遍。待干。取五色粉遍佈壇地極令莊嚴。作四肘壇。其壇中心作蓮華座。于其座上即安摩利支天之像。東面安置使者之座。名婆多羅室唎夜。南面安置使者之座。名摩利你。北面復安使者座處。名計室你。西門安置咒師坐處。至夜然燈二十五盞。將五水罐。中心一罐四
【現代漢語翻譯】 現代漢語譯本：那謨摩唎支曳（皈命摩利支，nā mó mó lì zhī yè）（一）薩婆薩埵（一切眾生，sà pó sà duǒ）（二）阿咥唎沙哩（不可思議，ā dié lì shā lī）（三）莎訶（圓滿，suō hē）（四）
佛告訴持咒修行的人，如果想要專門修持這摩利支天（Mārica，光明之神）的法門，尋求各種利益，顯現神奇的效驗，就要依照前面所說的誦咒達到一定的遍數后，在臘月十五日設立接受法壇。如果想要設立法壇，預先在這個月的十一日早上，尋找一個好的地方，修整這塊土地，除去不好的東西，完全按照上面的方法。堅固地修築平整后，就做護身結界法事。如果要做護身，預先從這個月的十一日開始，每天分別誦咒三遍，依照前面的印法來保護自身。結界三次，這個結界的方法，還是用以前的護身印法，作印誦咒，到五遍結束。用印向右旋轉就成為結界。到十四日早晨，再做一個大的結界，咒灰七遍，撒向四方，作為結界的內界。再做泥團，數量達到十個，每一個都各自咒語十七遍后，投擲到八方以及上下方，這叫做大結界。這樣結界防護后，就取香水和土調和成泥，遍涂壇地。設立道場后，懸掛各種幡蓋和各種寶物，用五色線纏繞法壇四面后，接著拿少量的香和花，進入道場中燒香作印。召喚摩利支天供養修行，然後遣送離開。到十五日早晨，再取乾淨的牛糞和香水泥，塗抹道場地面，再次結界。又用各種名貴的香和水，加上少量的凈土，再塗抹法壇地面一遍。等待乾燥。取五色粉遍佈法壇地面，使其非常莊嚴。做法壇四肘見方。法壇中心製作蓮花座。在這個蓮花座上就安放摩利支天（Mārica）的像。東面安置使者的座位，名叫婆多羅室唎夜（Bhadraśrī）。南面安置使者的座位，名叫摩利你（Mālinī）。北面再安置使者的座位，名叫計室你（Keśinī）。西門安置咒師的座位。到晚上點燃燈二十五盞。準備五個水罐，中心一個水罐，四
【English Translation】 English version: Namo Māricaye (Homage to Mārica) (1), Sarva Sattva (All beings) (2), Adityarici (Inconceivable) (3), Svāhā (Perfected) (4).
The Buddha told the mantra practitioners, 'If you wish to specifically cultivate this Dharma of Mārica (Goddess of Light), seeking various benefits and manifesting miraculous effects, then after reciting the mantra the required number of times as mentioned before, set up a Dharma receiving altar on the fifteenth day of the twelfth month. If you wish to set up an altar, prepare in advance on the morning of the eleventh day of that month, find a good place, repair the ground, and remove any bad objects, following the methods described above. Firmly build and level the ground, then perform the protective boundary rituals. If you want to perform protection, start from the eleventh day of the month, reciting the mantra three times each day, using the previous mudra method to protect yourself. Create a boundary three times, using the same protective mudra method as before. Form the mudra and recite the mantra, completing five times. Rotate the mudra to the right to form the boundary. On the morning of the fourteenth day, create another large boundary, consecrating ashes with the mantra seven times and scattering them in the four directions to form the inner boundary. Also, make ten mud balls, each consecrated with the mantra seventeen times, and throw them in the eight directions, as well as upwards and downwards. This is called the great boundary. After creating this protective boundary, take fragrant water and soil, mix them into mud, and spread it all over the altar ground. After setting up the mandala, hang various banners and canopies, and various treasures. Wrap the four sides of the altar with five-colored threads. Then, take a small amount of incense and flowers, enter the mandala, burn incense, and form mudras. Invoke Mārica (Mārica) for offerings and practice, then send her away. On the morning of the fifteenth day, take clean cow dung and fragrant mud, and smear the mandala ground again, creating another boundary. Also, use various precious fragrances and water, along with a small amount of pure soil, and smear the altar ground again. Wait for it to dry. Take five-colored powders and spread them all over the altar ground, making it extremely solemn. Make a four-cubit altar. In the center of the altar, create a lotus seat. Place the image of Mārica (Mārica) on this lotus seat. Place the seat of the messenger named Bhadraśrī (Bhadraśrī) on the east side. Place the seat of the messenger named Mālinī (Mālinī) on the south side. Place the seat of the messenger named Keśinī (Keśinī) on the north side. Place the seat of the mantra master at the west gate. Light twenty-five lamps at night. Prepare five water jars, one in the center, and four
角各一。安置罐竟。種種香華餅果飲食。而為供養。莊嚴水罐如餘部說。安置種種諸供具竟。咒師坐青草上。然後作印喚摩利支天等。以作其印種種供養。及出壇外。將諸飲食散施一切諸鬼神等。散施竟已。咒師手把青草誦咒。以草從頭向腳。摩之一百八遍作護身印。于其印中又把青草。向頂上著。遣一弟子將壇中心水罐。灌受法人頭頂印上。與灌頂竟。著新凈衣。將入道場與作護身。一心念佛禮拜摩利支天之像。作是法壇。咒師自身受法弟子。惟食粳米乳粥為食。事訖發遣。於後掃除壇處。泥塗摒當總竟。獻殘飲食。咒師自身受法弟子皆不得食。作是法已。然後行用一切大驗。初欲受法證效驗者。必須作壇及其手印。若不如是徒喪其功。且作水壇。凈治一室牛糞塗地。方圓一肘或二肘或四肘。中心安摩利支像。行者日日灑浴。若不灑浴者。應當灑手漱口入道場。咒師在此壇西坐。正面向東。喚摩利支安置壇中。燒安悉香及諸好香種種供養。日日誦咒一坐一百八遍。或一千八遍若一萬八千遍。咒師以手撮取胡麻粳米相和。于壇前著火爐中燒。一撮一咒燒。如是滿一百八遍一千八遍。心心相續勿緣餘事。從月一日至十五日。隨力供養飲食酥蜜乳酪果華香燈明。惟除酒肉五辛。欲滿十萬遍倍加供養。如是乃至足十萬遍竟。
【現代漢語翻譯】 現代漢語譯本： 各自準備一個水罐，佈置好。用各種香、花、餅、果、飲食來供養。裝飾水罐的方法如同其他經典所說。佈置好各種供具后，咒師坐在青草上，然後結印，召請摩利支天（Marici, 光明之神）等，用手印進行各種供養，並將食物撒到壇外，佈施給一切鬼神等。佈施完畢后，咒師手持青草誦咒，用草從頭到腳摩擦身體一百零八遍，作為護身印。在結印時，又拿一根青草放在頭頂上。派遣一個弟子將壇中心的水罐中的水，灌到接受灌頂者的頭頂印堂上。灌頂完畢后，讓其穿上乾淨的新衣服，帶入道場，為其做護身。一心念佛，禮拜摩利支天之像。按照這種方法設定法壇。咒師自身和接受法的弟子，只吃粳米乳粥作為食物。事情完畢后遣散眾人，之後清掃壇場，用泥土塗抹，全部整理完畢。獻給摩利支天剩下的飲食，咒師自身和接受法的弟子都不能食用。完成這些步驟后，然後才能進行各種大的驗證。初次想要接受法並驗證效果的人，必須設定法壇並結手印，如果不是這樣，只會徒勞無功。先製作水壇，乾淨地整理一個房間，用牛糞塗抹地面，面積為方圓一肘、二肘或四肘。中心安放摩利支天像。修行者每天都要沐浴，如果不沐浴，也應當洗手漱口後進入道場。咒師在此壇的西邊坐下，正面朝東。召請摩利支天安置在壇中，焚燒安悉香以及各種好香，進行各種供養。每天誦咒一坐一百零八遍，或一千零八遍，或一萬八千遍。咒師用手撮取胡麻和粳米混合，在壇前點燃的火爐中焚燒，一撮念一句咒語，這樣燒滿一百零八遍或一千零八遍。心心相續，不要想其他事情。從每月初一到十五日，根據自己的能力供養飲食、酥蜜、乳酪、水果、鮮花、香、燈、光明，唯獨不能供養酒肉和五辛。想要念滿十萬遍，就要加倍供養。就這樣一直到念滿十萬遍。
【English Translation】 English version: Each prepare a water jar and arrange it. Offer various incense, flowers, cakes, fruits, and food. Decorate the water jar as described in other scriptures. After arranging all the offerings, the mantra master sits on green grass, then forms mudras (hand gestures) to invoke Marici (Marici, Goddess of Light) and others, making various offerings with the mudras, and scattering food outside the altar to give to all ghosts and spirits. After scattering, the mantra master holds green grass and chants mantras, rubbing the grass from head to toe one hundred and eight times as a protective mudra. While forming the mudra, also place a piece of green grass on the top of the head. Send a disciple to pour water from the water jar in the center of the altar onto the crown of the head of the person receiving the initiation. After the initiation, have them wear clean new clothes and bring them into the mandala (sacred enclosure) to perform protection. Single-mindedly recite the Buddha's name and prostrate before the image of Marici. Set up the altar according to this method. The mantra master and the disciple receiving the Dharma only eat rice porridge with milk as food. After the ceremony is completed, dismiss the assembly, then clean the altar, plaster it with mud, and tidy everything up. The remaining food offered to Marici should not be eaten by the mantra master or the disciple receiving the Dharma. After completing these steps, then one can perform various great validations. Those who initially want to receive the Dharma and verify its effectiveness must set up the altar and form the hand seals; otherwise, their efforts will be in vain. First, create a water altar, clean a room, and plaster the ground with cow dung, making it one, two, or four cubits square. Place the image of Marici in the center. The practitioner should bathe daily; if not, they should wash their hands and rinse their mouth before entering the mandala. The mantra master sits to the west of the altar, facing east. Invoke Marici and place her in the altar, burning benzoin incense and various other good incenses, making various offerings. Recite the mantra one hundred and eight times, one thousand and eight times, or eighteen thousand times each day. The mantra master takes a pinch of sesame seeds and rice, mixes them together, and burns them in a brazier in front of the altar, reciting a mantra with each pinch, burning in this way for one hundred and eight times or one thousand and eight times. Maintain a continuous flow of thought, without thinking of other things. From the first to the fifteenth day of the month, offer food, ghee, honey, yogurt, fruits, flowers, incense, lamps, and light according to your ability, but exclude meat, wine, and the five pungent spices. If you want to complete one hundred thousand recitations, increase the offerings. Continue in this way until you have completed one hundred thousand recitations.
然後於好處所。撩理于地。拔卻惡物瓦礫骨毛等已。堅筑于地使平坦之。作此壇日者。臘月十五日為勝。又法庚子日正月一日。餘月取建日為始。以五色作壇壇之中心著摩利支座。上遺五色粉而作華座並形或印。東面著使者。名婆多羅室利夜。北面著使者。名計室你。南面著使者。名摩利你。然後咒師從摩利支至摩利你。次第喚之。各隨本座而安置之。安置既竟。當以香華飲食八盤十六盞燈。倍勝於前種種供養已。咒師在西門外。面向東坐。誦咒一千八遍。種種供養。如是滿七日。然後發遣之。更有別法。日月蝕日作此壇法者。得大驗。上來已說作壇供養受持法竟。
又更有法。如其作壇之日。及於余時。旦起。灑手面訖。誦除障難咒。咒水散灑四方上下及自身上。至誦咒處。以此一咒。咒牛糞涂壇。所獻飲食及燈火華香。咒師浴水護凈之衣。用此佛伽那缽帝一咒。咒上諸物咒曰。
那謨粹都底(一)羯吒羯吒(二)末吒末吒(三)訖柳(二合)噓拏(二合)(四)訖柳(二合)噓拏(二合)(五)畔阇畔阇(六)南無粹睹底(七)鶻嚧陀羅(八)婆遮尼曳(九)莎訶(十)阿步多毗頭(十一)乞叉摩質多(十二)曷啰嚩娑摩伽掣都(十三)訶訶耶(十四)摩訶訶悉都(十五)達廁日襄(十六)波羅拘波
【現代漢語翻譯】 現代漢語譯本：然後在好的地方，清理地面，清除掉不好的東西，如瓦礫、骨頭、毛髮等。把地面夯實，使之平坦。製作這個壇城的日子，以臘月十五日為最佳。另一種方法是庚子日、正月一日。其他月份選取建日作為開始。用五種顏色製作壇城，壇城的中心放置摩利支座（Marici座，光明之神）。上面撒上五色粉末，製作華麗的蓮花座，並繪製摩利支天（Marici）的形象或印記。東面放置使者，名為婆多羅室利夜（Bhadra Sriya）。北面放置使者，名為計室你（Keshini）。南面放置使者，名為摩利你（Malini）。然後咒師從摩利支天（Marici）開始，到摩利你（Malini）為止，依次呼喚他們，各自按照本來的位置安置他們。安置完畢后，應當用香、花、飲食八盤、十六盞燈，比之前更加豐盛地供養。咒師在西門外，面向東坐，誦咒一千八遍，進行各種供養。這樣持續七天，然後遣送他們離開。還有其他的方法，在日食或月食之日製作這個壇城，會得到很大的靈驗。以上已經講述了製作壇城、供養和受持的方法。 又有一種方法。如果製作壇城的日子，以及其他時候，早上起來，洗手洗臉完畢，誦持去除障礙的咒語。用咒過的水向四方上下以及自身灑灑。到達誦咒的地方，用這個咒語，咒牛糞塗抹壇城。所獻的飲食以及燈火華香，咒師沐浴后穿著乾淨的衣服，用這個佛伽那缽帝（Buddha Ghana-pati）的咒語，咒這些物品。咒語如下： 那謨粹都底(Namo Su-tuti)（一）羯吒羯吒(Kataka-kataka)（二）末吒末吒(Mataka-mataka)（三）訖柳(二合)噓拏(二合)(Kli-ushna)（四）訖柳(二合)噓拏(二合)(Kli-ushna)（五）畔阇畔阇(Panja-panja)（六）南無粹睹底(Namo Su-tuti)（七）鶻嚧陀羅(Guru-dhara)（八）婆遮尼曳(Bhajaneye)（九）莎訶(Svaha)（十）阿步多毗頭(Abhuta-vidhu)（十一）乞叉摩質多(Kshama-chitta)（十二）曷啰嚩娑摩伽掣都(Hala-vasama-gachchhatu)（十三）訶訶耶(Haha-ya)（十四）摩訶訶悉都(Maha-hasidhu)（十五）達廁日襄(Dakshina)（十六）波羅拘波(Para-kupa)
【English Translation】 English version: Then, in a good place, prepare the ground, removing any bad things such as rubble, bones, hair, and so on. Firmly build the ground, making it level. The best day to create this mandala is the fifteenth day of the twelfth month. Another method is the Gengzi day or the first day of the first month. In other months, choose the Jian day as the beginning. Use five colors to create the mandala, placing the Marici seat (Marici, Goddess of Light) in the center of the mandala. Sprinkle five-colored powder on it, creating a magnificent lotus seat, and draw the image or seal of Marici. Place the messenger named Bhadra Sriya on the east side. Place the messenger named Keshini on the north side. Place the messenger named Malini on the south side. Then, the mantra master, starting from Marici and ending with Malini, calls them in order, placing each of them in their respective positions. Once they are placed, offer incense, flowers, eight plates of food, and sixteen lamps, more abundantly than before. The mantra master sits outside the west gate, facing east, chanting the mantra one thousand and eight times, making various offerings. Continue this for seven days, and then send them away. There are other methods; creating this mandala on the day of a solar or lunar eclipse will yield great results. The above has described the methods of creating the mandala, making offerings, and upholding the practice. There is also another method. On the day of creating the mandala, and at other times, get up in the morning, wash your hands and face, and recite the mantra to remove obstacles. Sprinkle the water that has been blessed with the mantra in all directions, above and below, and on yourself. Upon arriving at the place for chanting the mantra, use this mantra to consecrate the cow dung used to smear the mandala. The food offered, as well as the lamps, flowers, and incense, and the clean clothes worn by the mantra master after bathing, are all consecrated with this Buddha Ghana-pati mantra. The mantra is as follows: Namo Su-tuti (一) Kataka-kataka (二) Mataka-mataka (三) Kli-ushna (四) Kli-ushna (五) Panja-panja (六) Namo Su-tuti (七) Guru-dhara (八) Bhajaneye (九) Svaha (十) Abhuta-vidhu (十一) Kshama-chitta (十二) Hala-vasama-gachchhatu (十三) Haha-ya (十四) Maha-hasidhu (十五) Dakshina (十六) Para-kupa
耶寐(十七)句嚧句嚧(十八)主嚧主嚧(十九)慕嚧慕嚧(二十)曩慕那摩(二十一)莎訶(二十二)
誦此咒者。一切咒驗悉皆速成。一切善事如意所營。一切愿事皆得如意。如其作上諸事不遂心者。咒者即知定有障難。即于白月若黑月或八日或十五日。牛糞塗地設飲食華果。燒安悉香。取白線咒之。一遍一結如是作四十九結。系之左臂。所有障難鬼神盡皆被縛。更不得作障難(以下本法)。
若人慾行東西遠行在路者。先作水壇。喚摩利支天安置。取稻穀華和酥蜜。火燒一千八遍。並誦咒。隨欲趣處去者。大吉得大靈驗又更有法。七日之中日日作水壇。喚摩利支天安置。復著火爐。然谷木火。于其火中燒粳米胡麻一百八遍。並誦咒日日三時。時別一百八遍。乃至七日作此法竟。向啰阇及臣邊者。前人喜歡。
更有法。若欲論義。依前法火燒梨枝一百八段。段別一尺並咒。如是七日。作此法者得大聰明論師。
又法欲往山中。依前法火燒蘇。一百八遍並咒去者。一切禽獸毒蟲不得侵害。
又法若人慾得見摩利支者。依前法。以谷木柴然火。取天木香二十一段。以酥蜜酪涂之。火燒並咒二十一遍。日日惟吃粳米飯乳酪三種。不得食余物。七日之中日日倍勝種種供養。如是七日作此法
【現代漢語翻譯】 現代漢語譯本：耶寐（yē mèi，無意義）句嚧句嚧（jù lú jù lú，無意義）（十八）主嚧主嚧（zhǔ lú zhǔ lú，無意義）（十九）慕嚧慕嚧（mù lú mù lú，無意義）（二十）曩慕那摩（nǎng mù nà mó，皈命）莎訶（suō hē，成就）。
誦持此咒的人，一切咒語的效驗都能迅速成就，一切善事都能如意進行，一切願望都能如意實現。如果做以上這些事還不順利，持咒者就知道一定有障礙。就在白月或黑月的初八或十五，用牛糞塗地，設定飲食、鮮花、水果，燒安悉香。取白線，持咒，每念一遍打一個結，這樣打四十九個結，繫在左臂上。所有的障礙鬼神都會被束縛，再也不能製造障礙（以下是本法）。
如果有人要遠行，無論東西方向，在路上，先設水壇，請摩利支天（Mārica，光明之神）降臨。取稻穀、鮮花，和酥油、蜂蜜混合，火燒一千零八遍，並誦咒語。無論想去哪裡，都會非常吉祥，得到很大的靈驗。還有一種方法，七天之中每天都設水壇，請摩利支天降臨。再設定火爐，點燃谷木柴火。在火中燒粳米、胡麻一百零八遍，並誦咒語，每天三次，每次一百零八遍。直到七天結束。這樣做了，去見國王和大臣，對方會很高興。
還有一種方法。如果想要辯論，按照前面的方法，火燒梨樹枝一百零八段，每段一尺長，並持咒。這樣持續七天，就能得到大智慧，成為辯論大師。
又有一種方法，如果想去山中，按照前面的方法，火燒酥油一百零八遍，並持咒。這樣去，一切禽獸毒蟲都不會侵害。
又有一種方法，如果有人想見到摩利支天，按照前面的方法，用谷木柴點火，取天木香二十一段，用酥油、蜂蜜、乳酪塗抹，火燒並持咒二十一遍。每天只吃粳米飯、乳酪這三種食物，不能吃其他東西。七天之中每天都加倍地進行各種供養。這樣持續七天。
【English Translation】 English version: Ye mei (meaningless) jù lú jù lú (meaningless) (18) zhǔ lú zhǔ lú (meaningless) (19) mù lú mù lú (meaningless) (20) nǎng mù nà mó (Homage) suō hē (Svāhā, accomplishment).
Those who recite this mantra, all the effects of the mantras will be quickly accomplished, all good deeds will be carried out as desired, and all wishes will be fulfilled as desired. If doing the above things is still not smooth, the mantra reciter will know that there must be obstacles. On the eighth or fifteenth day of the white or black month, use cow dung to smear the ground, set up food, flowers, and fruits, and burn benzoin incense. Take a white thread, chant the mantra, and tie a knot for each recitation, making forty-nine knots in this way, and tie it on the left arm. All obstructing ghosts and spirits will be bound and will no longer be able to create obstacles (the following is the original method).
If someone wants to travel far, whether east or west, on the road, first set up a water altar and invite Mārica (goddess of light) to descend. Take rice grains, flowers, and mix them with ghee and honey, burn them one thousand and eight times, and recite the mantra. Wherever you want to go, it will be very auspicious and you will receive great spiritual efficacy. There is another method: set up a water altar every day for seven days and invite Mārica to descend. Then set up a stove and light a fire with grain wood. Burn japonica rice and sesame seeds one hundred and eight times in the fire, and recite the mantra three times a day, one hundred and eight times each time. Continue this method for seven days. If you do this and go to see the king and ministers, they will be very happy.
There is another method. If you want to debate, follow the previous method and burn one hundred and eight sections of pear branches, each section one foot long, and chant the mantra. If you do this for seven days, you will gain great wisdom and become a master of debate.
There is another method, if you want to go to the mountains, follow the previous method and burn ghee one hundred and eight times and chant the mantra. If you go this way, all birds, beasts, and poisonous insects will not harm you.
There is another method, if someone wants to see Mārica, follow the previous method, light a fire with grain wood, take twenty-one pieces of celestial wood incense, smear them with ghee, honey, and yogurt, burn them in the fire and chant the mantra twenty-one times. Eat only japonica rice, yogurt, and cheese every day, and do not eat other things. Increase all kinds of offerings every day for seven days. Continue this method for seven days.
時。于第七日。摩利支身現入道場。問行者言。某甲汝今欲求何愿。是時行者隨意答之。時摩利支聽許。與愿歸去者。即知得驗諸天歡喜。
又法七日之中。日日三時。火燒槐香草白菖蒲白芥子三種。並咒已。向啰阇邊去。前人歡喜又法欲向官人邊去者。依前法火燒白芥子。日日三時時別一百八遍並咒。七日惟食粳米乳酪三種。不得食余物。如是七日訖。向官人邊者前人歡喜。
又欲依前法。火燒梨葉日日三時。時別一百八遍並咒。如是滿七日者。治一切鬼病時大得驗。
又法依前。取大麥好去皮。搗細篩為末。以蜜和作團。大如李子。一百八個。七日之中。行者初日全不吃食。其餘六日任意食之。日日火燒所搏大麥。並咒一百八遍。作上歡喜印。如是盡燒一百八團訖。以水滅火。于其煙上熏兩手掌。誦咒二十一遍。愿云使我之手作一切法。成種種得驗者。一切得驗前人歡喜。
又法依前。燒阿末羅葉一百八遍並誦咒者。療一切鬼病咒即得差。
又法若人熱病。取好青草擬口。誦咒二十一遍。以摩病者五十四遍。並咒者即差。
又法日日三時。誦咒一遍三遍作大護身。三遍作大結界。五遍誦咒者。所愛摩奴沙任意即得。六遍誦咒護身結界。夜入冢墓一切不畏。
又法若欲
【現代漢語翻譯】 現代漢語譯本：當時，在第七天，摩利支（Marici，光明之神）顯現身形進入道場。問修行者說：『某甲（某某人），你現在想要祈求什麼願望？』這時修行者隨意回答。當時摩利支聽許了他的願望，然後離去。這樣就知道已經得到驗證，諸天都歡喜。
又有一種方法，在七天之中，每天三次，用火焚燒槐香草、白菖蒲、白芥子這三種東西，並且唸誦真言后，前往啰阇（Raja，國王）那裡，對方會很高興。又有一種方法，想要前往官人那裡，依照前面的方法，用火焚燒白芥子，每天三次，每次唸誦真言一百零八遍，連續七天只吃粳米、乳酪這三種食物，不得吃其他東西。這樣七天結束后，前往官人那裡，對方會很高興。
又想要依照前面的方法，用火焚燒梨樹葉，每天三次，每次唸誦真言一百零八遍，這樣滿七天，治療一切鬼病時會非常靈驗。
又有一種方法，依照前面的方法，取大麥，好好地去除外皮，搗碎篩成細末，用蜂蜜調和做成團，大小如李子，共一百零八個。七天之中，修行者第一天完全不吃東西，其餘六天隨意吃東西。每天用火焚燒所做的麥團，並且唸誦真言一百零八遍，做上歡喜印（一種手印）。這樣全部燒完一百零八個麥團后，用水滅火，用煙燻兩手掌，誦咒二十一遍，發願說：『愿我的手能做一切法，成就種種靈驗。』這樣一切都會靈驗，對方會很高興。
又有一種方法，依照前面的方法，焚燒阿末羅（Amalaka，余甘子）葉一百零八遍並誦咒，可以治療一切鬼病，唸誦真言后立刻痊癒。
又有一種方法，如果有人發熱病，取好的青草靠近嘴邊，唸誦真言二十一遍，用來摩擦病人的身體五十四遍，並且唸誦真言，病立刻痊癒。
又有一種方法，每天三次，唸誦真言一遍、三遍，作為大的護身，三遍作為大的結界，唸誦真言五遍，所愛的人（摩奴沙，manusa，人）可以隨意得到。唸誦真言六遍，護身結界，夜晚進入墳墓一切都不害怕。
又有一種方法，如果想要……
【English Translation】 English version: At that time, on the seventh day, Marici (Marici, the deity of light) manifested her body and entered the Bodhimanda. She asked the practitioner, 'So-and-so, what wish do you now desire?' At that time, the practitioner answered as he pleased. Then Marici listened and granted his wish, and then departed. Thus, one knows that it has been verified, and all the devas rejoice.
Furthermore, there is a method in which, for seven days, three times each day, one burns Sophora japonica incense, white calamus, and white mustard seeds, and after reciting the mantra, goes to the Raja (Raja, king), who will be pleased. Furthermore, there is a method for going to an official. Following the previous method, one burns white mustard seeds, three times each day, reciting the mantra one hundred and eight times each time, and for seven days only eats glutinous rice and ghee. One must not eat other things. After these seven days, when going to the official, he will be pleased.
Furthermore, if one wishes to follow the previous method, one burns pear leaves three times each day, reciting the mantra one hundred and eight times each time. After completing seven days in this way, it will be very effective in curing all illnesses caused by ghosts.
Furthermore, there is a method in which, following the previous method, one takes good barley, removes the husks well, pounds it into a fine powder, and mixes it with honey to make balls, the size of plums, one hundred and eight in total. During the seven days, the practitioner does not eat anything at all on the first day, and eats as he pleases on the remaining six days. Each day, one burns the barley balls that have been made, and recites the mantra one hundred and eight times, making the Upper Delight Mudra (a hand gesture). After burning all one hundred and eight balls in this way, one extinguishes the fire with water, and fumigates the palms of both hands with the smoke, reciting the mantra twenty-one times, vowing, 'May my hands be able to perform all dharmas, and accomplish all kinds of verification.' In this way, everything will be verified, and the other person will be pleased.
Furthermore, there is a method in which, following the previous method, one burns Amalaka (Amalaka, Indian gooseberry) leaves one hundred and eight times and recites the mantra, which can cure all illnesses caused by ghosts. The mantra will immediately heal the illness.
Furthermore, if a person has a fever, one takes good green grass, brings it close to the mouth, and recites the mantra twenty-one times, using it to rub the patient's body fifty-four times, while also reciting the mantra. The illness will immediately be cured.
Furthermore, there is a method in which, three times each day, one recites the mantra once or three times as a great protection, three times as a great boundary, and five times, the person one loves (manusa, manusa, human) can be obtained at will. Reciting the mantra six times protects the body and creates a boundary, and one will not fear anything when entering a tomb at night.
Furthermore, if one wishes to...
遠行。先於私房。七遍火燒熏陸香並咒者。著道之時數數誦咒行者。路中若逢賊難鬼難等。皆不得近悉自離人。
又法依前。白月八日于凈室中。取好香華與粳米飯少少。火燒誦咒一千八遍。行者一日不食著凈潔衣。作此法去者。前人尊重恭敬供養。一切鬼神亦皆敬畏。
又法取牛糞。未落地時以器承取來。莫令著地。即用和水而作水壇。其壇中心著佛像或佛舍利。構取母犢並黃牛乳。作蘇宬金缽中。以右手無名指。攪之於酥。並咒。其蘇之上火若出者。即應自知得大聰明。一日誦千偈。若火不出唯煙與暖者。小小聰明。若不得煙暖者。自身伏地擬口于酥器邊。以右手無名指。為箸吃酥。即得少少聰明。
又法于城東外。好撩理地。作四肘壇。取磚壞五個。中心著一四面各一。又以四水罐宬水。以柳枝塞口。於四面磚壞上著之。又取紫檀磨研水中。即以其水灑于壇上。復以赤華供養于壇。復以胡煙脂四枚。各著四水罐邊。復以五色線繞壇四面。壇四面外以種種香華飲食祭。潑與諸鬼神。于壇西門敷青草座。咒師著好凈衣。結加趺坐于青草上。喚摩利支及諸使者。安置種種供養。咒師手把青草誦咒。以草從自頂。向腳摩之一百八遍。咒師手作摩利支身印。印中把青草。向自頂著。遣一弟子將壇上以四
【現代漢語翻譯】 現代漢語譯本 遠行。在離開住所之前。焚燒七遍熏陸香，並持咒。在旅途中，行者應時常誦咒。如果在路上遇到盜賊或惡鬼等災難，他們都無法靠近，會自然遠離。
又一種方法是，按照前面的方法，在白月的第八天，于乾淨的房間中，取好的香、花和少許粳米飯。焚燒並誦咒一千八遍。行者當天不進食，穿著乾淨的衣服。用這種方法出行，前方的人會尊重、恭敬並供養你，一切鬼神也會敬畏你。
又一種方法是取牛糞，在它未落地時用器皿接住，不要讓它落地。然後用水調和，製作水壇。在壇的中心放置佛像或佛舍利（Buddha's relics）。擠取母牛犢和黃牛的乳汁，放入酥油缽中。用右手的無名指攪拌酥油，並持咒。如果酥油上出現火焰，就應該知道自己獲得了大聰明，一天能誦讀千偈（verses）。如果不出火，只有煙和暖氣，則是小小聰明。如果既沒有煙也沒有暖氣，就將自己俯臥在地，把嘴靠近酥油器皿邊緣，用右手無名指當筷子吃酥油，就能獲得少許聰明。
又一種方法是在城東外，選擇一塊清理好的地方，製作一個四肘（cubit）的壇。取五個磚頭或瓦片，中心放一個，四面各放一個。再用四個水罐裝滿水，用柳枝塞住罐口，放在四面的磚頭或瓦片上。然後取紫檀（red sandalwood）磨成粉，放入水中，用這些水灑在壇上。再用紅花供養于壇。再用四枚胡煙脂（kohl），各放在四個水罐邊。再用五色線繞壇四面。在壇的四面外，用各種香、花、飲食祭祀，潑灑給諸鬼神。在壇的西門鋪上青草座，咒師（mantra master）穿著乾淨的衣服，結跏趺坐（lotus position）在青草上。呼喚摩利支（Marici，光明佛母）及諸使者，安置各種供養。咒師手拿青草誦咒，用草從自己的頭頂向腳部摩擦一百零八遍。咒師手作摩利支身印（Marici mudra），印中握著青草，向自己的頭頂放置。派遣一個弟子將壇上的四個
【English Translation】 English version Traveling far. Before leaving one's private dwelling. Burn incense of benzoin seven times while reciting mantras. When on the road, the practitioner should recite mantras frequently. If encountering difficulties such as thieves or demons on the road, they will not be able to approach and will naturally depart.
Another method is, following the previous method, on the eighth day of the white month, in a clean room, take good incense, flowers, and a small amount of polished rice. Burn and recite the mantra one thousand and eight times. The practitioner should not eat on that day and should wear clean clothes. If one travels using this method, people ahead will respect, revere, and make offerings to you, and all ghosts and spirits will also fear you.
Another method is to take cow dung, catching it with a vessel before it falls to the ground, not allowing it to touch the ground. Then mix it with water to create a water altar. In the center of the altar, place a Buddha image or Buddha's relics. Extract milk from a mother calf and yellow cow, placing it in a ghee (clarified butter) bowl. Stir the ghee with the ring finger of the right hand while reciting mantras. If fire appears above the ghee, one should know that they have gained great intelligence, able to recite a thousand verses a day. If no fire appears, only smoke and warmth, it is small intelligence. If there is neither smoke nor warmth, prostrate oneself on the ground, bring one's mouth close to the edge of the ghee vessel, and use the ring finger of the right hand as chopsticks to eat the ghee, and one will gain a little intelligence.
Another method is to choose a well-cleaned place outside the east gate of the city and create a four-cubit altar. Take five bricks or tiles, placing one in the center and one on each of the four sides. Then fill four water jars with water, plugging the mouths with willow branches, and place them on the bricks or tiles on the four sides. Then take red sandalwood, grind it into powder, and put it in the water, using this water to sprinkle on the altar. Then offer red flowers to the altar. Then place four kohl sticks, each next to the four water jars. Then wrap the altar on all four sides with five-colored thread. Outside the four sides of the altar, offer various incense, flowers, and food as sacrifices, scattering them to the various ghosts and spirits. Spread a green grass seat at the west gate of the altar, and the mantra master, wearing clean clothes, sits in the lotus position on the green grass. Invoke Marici (Goddess of Light) and the various messengers, arranging various offerings. The mantra master holds green grass in hand and recites mantras, using the grass to rub from the top of their head to their feet one hundred and eight times. The mantra master makes the Marici mudra (Marici hand gesture), holding the green grass in the mudra, and places it on the top of their head. Send a disciple to take the four
水罐。一一灌於咒師頂上竟。然後咒師著好凈衣。作護身印。唸佛禮佛禮摩利支訖。取龍華與龍腦香及酥合香三種。七日之中。咒師惟食粳米牛乳粥。不得吃余物。日日咒于上三種藥一百八遍。乃至第七日。將彼藥按自頂上右肩左肩心上咽上額上者。得驗此語不開。
又法依前。若人患痔病。取黑線作咒索。令其病者頭東腳西臥于床上。以上咒索系病者腰。又以別咒索系其床腳。並咒。如是作此法並咒二十一遍者。痔病即差。
又法若人患頸。治法如上。惟改前繫腰索。系其頸上為異。
又法人家鬼神暴亂疫病死亡不息。又求上善事不獲所愿者。取江水兩邊泥土。以作一百鬼形像。其中鬼王名毗那夜迦。此鬼王頭者。作白象頭形。其餘諸鬼頭。各別作諸禽獸形。其身手腳總作人形。大小可長四指。或八指許作之。取紫檀木於水研之。用以其水和泥。涂于地作壇。以五色土。于壇之上作鬼坐處。中心一座。北面二座。南面二座。東面二座。西面一座。于中心座上。著于鬼王像。其餘六座總分著九十九鬼像。以諸香華及燈七盞酥燈諸飲食等種種供養。並取安悉香和酥火燒。用以供養。咒師坐于西門面向東。誦摩利支咒七遍。以五種色線咒二十一遍。然後取壇中三面諸鬼像。聚于中心鬼王邊。一處著之。
【現代漢語翻譯】 現代漢語譯本： 水罐。將水罐中的水灌於咒師（mantra master）的頭頂。然後咒師穿戴好乾凈的衣服，結護身印（protective mudra），唸誦佛號，禮拜佛，禮拜摩利支（Mārichī）完畢。取龍華（Nāgapushpa）、龍腦香（borneol）及酥合香三種。七日之中，咒師只食用粳米牛乳粥，不得吃其他食物。每日對以上三種藥物唸誦咒語一百零八遍，直至第七日，將這些藥物按在自己的頭頂、右肩、左肩、心上、咽喉上、額頭上，就能得到驗證，此話不虛。
又一種方法是，按照前面的方法。如果有人患痔瘡，取黑線做成咒索（mantra cord）。讓病人頭朝東，腳朝西，躺在床上。用咒索繫在病人的腰上，又用另一根咒索繫在床腳上，並唸誦咒語。這樣做法並唸誦咒語二十一遍，痔瘡就會痊癒。
又一種方法是，如果有人患頸部疾病，治療方法如上。只是將前面繫在腰上的咒索，改為繫在頸上。
又一種方法是，如果人家中鬼神作亂，疫病死亡不斷，又求上好的事情卻不能如願，就取江水兩邊的泥土，做成一百個鬼的形象。其中鬼王名叫毗那夜迦（Vinayaka）。這個鬼王的頭部，做成白象頭的形狀。其餘各個鬼的頭部，各自做成各種禽獸的形狀。他們的身體手腳都做成人形。大小可以做成四指長，或者八指左右。取紫檀木在水中研磨，用這些水和泥。塗在地上做成壇。用五種顏色的土，在壇上做成鬼的座位。中心一個座位，北面兩個座位，南面兩個座位，東面兩個座位，西面一個座位。在中心座位上，放置鬼王像。其餘六個座位總共放置九十九個鬼像。用各種香花以及七盞燈，酥油燈，各種飲食等種種供養。並取安悉香（benzoin）和酥油一起焚燒，用來供養。咒師坐在西門面向東，誦摩利支咒七遍。用五種顏色的線唸誦咒語二十一遍。然後取壇中三面的各個鬼像，聚集在中心鬼王旁邊，放在一處。
【English Translation】 English version: A water jar. Pour the water from the jar completely over the head of the mantra master. Then the mantra master should put on clean clothes, form the protective mudra, recite the Buddha's name, prostrate to the Buddha, and finish prostrating to Mārichī (Goddess of light). Take Nāgapushpa (dragon flower), borneol (dragon brain incense), and ghee mixed incense, these three kinds. For seven days, the mantra master should only eat rice porridge with milk, and should not eat other things. Every day, chant the mantra one hundred and eight times over the above three kinds of medicine, until the seventh day. Apply these medicines to the top of one's head, right shoulder, left shoulder, heart, throat, and forehead, and you will get the verification. This statement is not false.
Another method is, according to the previous method. If a person suffers from hemorrhoids, take a black thread and make it into a mantra cord. Have the patient lie on the bed with their head facing east and feet facing west. Tie the mantra cord around the patient's waist, and tie another mantra cord to the foot of the bed, and chant the mantra. Doing this and chanting the mantra twenty-one times, the hemorrhoids will be cured.
Another method is, if a person suffers from a neck disease, the treatment method is the same as above. Only change the mantra cord that was previously tied around the waist to be tied around the neck.
Another method is, if a family is disturbed by violent ghosts and spirits, and epidemic diseases and deaths do not cease, and if one seeks good things but cannot obtain their wishes, then take mud from both sides of the river and make one hundred ghost images. Among them, the ghost king is named Vinayaka (remover of obstacles). The head of this ghost king should be made in the shape of a white elephant's head. The heads of the other ghosts should each be made in the shape of various birds and beasts. Their bodies, hands, and feet should all be made in human form. The size can be made to be four fingers long, or about eight fingers. Grind sandalwood in water and use this water to mix with the mud. Apply it to the ground to make an altar. Use five colors of earth to make seats for the ghosts on the altar. One seat in the center, two seats on the north side, two seats on the south side, two seats on the east side, and one seat on the west side. Place the ghost king image on the central seat. Place the ninety-nine ghost images in the remaining six seats. Use various fragrant flowers and seven lamps, ghee lamps, various foods, and other offerings. Also, take benzoin (gum resin) and ghee and burn them together as offerings. The mantra master sits at the west gate facing east, reciting the Mārichī mantra seven times. Chant the mantra twenty-one times over five colored threads. Then take the various ghost images from the three sides of the altar and gather them next to the ghost king in the center, placing them in one place.
以其五色線。總縛著彼百鬼像訖。取犢子糞一百八摶。一一火燒並咒。燒一一摶時一誦咒莎訶。于先唱云縛一切鬼。然後云莎訶。如是人人盡一百八摶竟。然後別掘地深至人腰作孔。將彼所縛諸鬼像並壇飲食。著于孔中。以諸香華種種飲食。供養彼鬼。然後以土塞于孔上。平地。后永不出。若咒師業病臨死之時。心中作放彼鬼得脫。若作此法。即得摩利支來速疾大驗。
複次於前水壇誦咒了。不共人語。即入房內臥。或於夜中得異境界。勿向人說。惟師弟子二人評論善惡。滿十萬遍后若無境界。取稻穀華和胡麻。燒如前法。亦無境界更不須飲食。惟散華誦咒。每至八日十五日二十三日。隨咒師所食奉上。連續誦咒自責懺悔。必得如願。從初三七日後。一七日一度試咒力。方知漸進。
又法一生之中。日日惟食粳米乳粥。數數誦咒。得大聰明。四姓之中婆羅門大愛念。若火燒酥酪乳者剎利愛念。若火燒大麥酪乳者毗舍愛念。若火燒胡麻滓者首陀愛念。
又法若人鬼病口合不語者。咒水二十一遍七遍。㧊入之即語。
又法鬼病口合不語者。以袈裟角誦咒二十一遍。打之即語。
又法右手以大指無名指捻灰。咒之七遍四方散之。即成結界。
又法以泥作丸。丸為十個。各擲一方作大結
【現代漢語翻譯】 現代漢語譯本：用五色線將所有鬼的形象捆綁在一起。取一百零八團牛犢糞，每一團都用火燒並唸咒。每燒一團時念誦咒語並說『莎訶』(Sā hē)。在開始時唱誦『縛一切鬼』，然後說『莎訶』(Sā hē)。像這樣，每個人都燒完一百零八團后，另外挖一個深及人腰的坑。將捆綁的鬼像和祭壇上的食物放入坑中，用各種香、花和食物供養那些鬼，然後用土填滿坑，使地面平整，以後永遠不要再挖開。如果咒師在臨死時因業障生病，心中想著釋放那些鬼，讓他們解脫。如果這樣做，就能迅速得到摩利支(Māricī)的巨大靈驗。 再次，在之前的水壇邊唸誦咒語后，不要與人交談，直接進入房間睡覺。如果在夜裡得到奇異的境界，不要告訴別人，只能與師父和弟子兩人評論好壞。念滿十萬遍后，如果沒有境界出現，就取稻穀花和胡麻，像之前的方法一樣燒。如果仍然沒有境界，就不需要再吃東西，只需散花唸咒。每到初八、十五、二十三日，按照咒師所吃的食物供奉。連續唸咒，自我責備懺悔，必定能如願。從最初的三個七天後，每七天試一次咒力，才能知道是否在漸進。 又有一種方法，一生之中，每天只吃粳米乳粥，多多唸誦咒語，就能獲得大聰明。在四個姓氏中，婆羅門(Brāhmaṇa)會非常愛念你；如果火燒酥酪乳，剎帝利(Kṣatriya)會愛念你；如果火燒大麥酪乳，毗舍(Vaiśya)會愛念你；如果火燒胡麻滓，首陀(Śūdra)會愛念你。 又有一種方法，如果有人得了鬼病，嘴巴閉合不能說話，就念咒水二十一遍或七遍，潑到他嘴裡，他就能說話。 又有一種方法，如果得了鬼病，嘴巴閉合不能說話，就用袈裟的角唸咒二十一遍，打他，他就能說話。 又有一種方法，右手用大拇指和無名指捻灰，唸咒七遍，向四方撒去，就能形成結界。 又有一種方法，用泥做成丸，做成十個丸，各向一方投擲，就能形成大的結界。
【English Translation】 English version: With five-colored threads, bind all the images of the ghosts together. Take one hundred and eight lumps of calf dung, burn each one with fire while chanting the mantra. Each time you burn a lump, recite the mantra and say 'Sā hē'. At the beginning, chant 'Bind all ghosts,' and then say 'Sā hē'. In this way, after everyone has burned all one hundred and eight lumps, dig a hole deep enough to reach a person's waist. Place the bound ghost images and the food from the altar into the hole, and offer various incense, flowers, and food to those ghosts. Then fill the hole with soil, level the ground, and never dig it up again. If the mantra master becomes ill due to karmic obstacles at the time of death, think in your heart about releasing those ghosts and allowing them to be liberated. If you do this, you will quickly receive the great and swift efficacy of Māricī (Goddess of Light). Furthermore, after reciting the mantra at the water altar, do not speak to anyone, but immediately go into the room and sleep. If you obtain a strange realm in the night, do not tell anyone, but only discuss the good and bad with your teacher and disciple. After reciting it one hundred thousand times, if no realm appears, take rice flowers and sesame seeds and burn them as before. If there is still no realm, you do not need to eat anything more, just scatter flowers and recite the mantra. On the eighth, fifteenth, and twenty-third days of each month, offer food according to what the mantra master eats. Continuously recite the mantra, blame yourself, and repent, and you will surely get your wish. After the first three weeks, test the power of the mantra once every week to know if you are gradually progressing. Also, there is a method in which, throughout one's life, one eats only rice porridge with milk every day and recites the mantra frequently, one will gain great intelligence. Among the four castes, Brāhmaṇa (priest caste) will greatly love and cherish you; if you burn ghee and milk, Kṣatriya (warrior caste) will love and cherish you; if you burn barley and milk, Vaiśya (merchant caste) will love and cherish you; if you burn sesame dregs, Śūdra (laborer caste) will love and cherish you. Also, if a person has a ghost sickness and their mouth is closed and they cannot speak, chant over water twenty-one times or seven times, and sprinkle it into their mouth, and they will be able to speak. Also, if someone has a ghost sickness and their mouth is closed and they cannot speak, chant over the corner of a kāṣāya (monk's robe) twenty-one times, and strike them with it, and they will be able to speak. Also, with the right hand, pinch ashes with the thumb and ring finger, chant over them seven times, and scatter them in the four directions, and a boundary will be formed. Also, make mud into balls, make ten balls, and throw each one in one direction, and a large boundary will be formed.
界。隨擲遠近即成界量。
又法若婦人難產。咒胡麻油七遍。以摩臍上即得生兒。
又法若共論義得勝時。被他相瞋。一候相言。又共他斗諍被他相言。枷鎖官邊問罪是非時。取白昌蒲咒二十一遍。右臂系之。以左手作歡喜印。並咒去之者。即得大勝之理。若數數誦咒種種得驗。
又法若人被毒蟲螫者。咒師取五色線。作咒索二十一結。並咒以系自右臂上訖。向被螫人邊去。取柳枝咒之。數數以手摩彼人。即差。又法若人被惡毒蛇所螫。臨欲死。時咒師以自手掬取水。擬口七遍。誦咒以其水。潑于病者二十一遍並咒即差。
又法若火燒蘇一百八遍並咒。一切禽狩毒蟲不得侵害。
又法若人身生惡瘡者。黃土和泥。于瘡上二十一遍並咒即差。
又法若畜生遇時氣病者。于城村坊正中央。然谷木柴火。以牛乳火燒並咒即差(夜作此法)其明日午時還然谷木柴火。取白芥子油。與白芥子相和。火燒一千八遍並咒者。即大差。
又法取具嚧陀木一千八段(此木似菩提樹)一各咒已。咒一遍火中燒盡。一切鳩盤荼藥叉等鬼神皆悉歡喜。
又法若火燒冬瓜少少。一千八遍並咒者。一切魍魎皆悉歡喜。
又法若取冢墓之樹木。一千八段與胡麻相和。火燒一千八遍並咒者。一
【現代漢語翻譯】 現代漢語譯本 結界之法：隨意投擲物件，無論遠近，即可形成結界的範圍。
又有一種方法：如果婦人難產，誦咒加持胡麻油七遍，塗抹在肚臍上，即可順利生產。
又有一種方法：如果在辯論中獲勝，卻被對方怨恨；或者與他人爭鬥，被對方指責，甚至面臨枷鎖和官司的審判時，可以取白菖蒲，誦咒二十一遍，繫在右臂上，然後左手結歡喜印，同時誦咒前往，就能獲得勝利。如果經常誦持此咒，各種情況都能得到驗證。
又有一種方法：如果有人被毒蟲叮咬，咒師取五色線，打二十一個結，並誦咒加持，繫在自己的右臂上，然後到被叮咬的人身邊，取柳枝誦咒，反覆用手摩擦被叮咬的人，即可痊癒。又有一種方法：如果有人被劇毒的蛇咬傷，生命垂危，咒師用手捧起水，對著水誦咒七遍，然後將水潑灑在病人身上二十一遍，同時誦咒，即可痊癒。
又有一種方法：如果用火焚燒酥油一百零八遍，並誦咒加持，一切禽獸和毒蟲都不能侵害。
又有一種方法：如果有人身上長了惡瘡，用黃土和泥塗抹在瘡上，誦咒二十一遍，即可痊癒。
又有一種方法：如果牲畜得了時疫，在城鎮或村莊的正中央，點燃谷木柴火，用牛乳澆在火上焚燒，並誦咒加持，即可痊癒（此法應在夜間進行）。第二天中午，再次點燃谷木柴火，取白芥子油與白芥子混合，焚燒一千零八遍，並誦咒加持，就能大大好轉。
又有一種方法：取具嚧陀木（Guruda wood，此木類似菩提樹）一千零八段，每段木頭誦咒一遍后，投入火中焚燒，一切鳩盤荼（Kumbhanda，一種惡鬼）、藥叉（Yaksa，一種鬼神）等鬼神都會感到歡喜。
又有一種方法：如果用火焚燒少量冬瓜一千零八遍，並誦咒加持，一切魍魎（Wangliang，一種鬼怪）都會感到歡喜。
又有一種方法：如果取墳墓中的樹木一千零八段，與胡麻混合，焚燒一千零八遍，並誦咒加持，一切……
【English Translation】 English version The method of establishing a boundary: Throw an object at will, regardless of distance, and it will form the extent of the boundary.
Another method: If a woman has a difficult childbirth, chant a mantra over sesame oil seven times and apply it to her navel, and she will give birth smoothly.
Another method: If you win an argument but are resented by the other party; or if you fight with someone and are accused, even facing shackles and legal judgment, you can take white calamus, chant a mantra over it twenty-one times, tie it to your right arm, and then make the gesture of joyful mudra with your left hand, while chanting the mantra as you go, and you will gain victory. If you frequently recite this mantra, various situations can be verified.
Another method: If someone is stung by a poisonous insect, the mantra master takes five-colored thread, makes twenty-one knots, and chants a mantra over it, tying it to their own right arm, and then goes to the person who was stung, takes a willow branch and chants a mantra over it, repeatedly rubbing the stung person with their hand, and they will be healed. Another method: If someone is bitten by a venomous snake and is near death, the mantra master scoops up water with their hand, chants a mantra over the water seven times, and then sprinkles the water on the patient twenty-one times, while chanting the mantra, and they will be healed.
Another method: If you burn ghee (clarified butter) one hundred and eight times, while chanting a mantra, all birds, beasts, and poisonous insects will not be able to harm you.
Another method: If someone has a malignant sore on their body, mix yellow soil with mud and apply it to the sore, chanting a mantra over it twenty-one times, and it will be healed.
Another method: If livestock are suffering from an epidemic, in the very center of the town or village, light a fire with grain wood, pour cow's milk on the fire and burn it, while chanting a mantra, and they will be healed (this method should be done at night). The next day at noon, light the grain wood fire again, take white mustard oil and mix it with white mustard seeds, burn it one thousand and eight times, while chanting a mantra, and they will greatly improve.
Another method: Take one thousand and eight pieces of Guruda wood (this wood is similar to the Bodhi tree), chant a mantra over each piece, and then throw it into the fire to burn, and all Kumbhandas (a type of demon), Yakshas (a type of spirit), and other ghosts and spirits will be pleased.
Another method: If you burn a small amount of winter melon one thousand and eight times, while chanting a mantra, all Wangliang (a type of goblin) will be pleased.
Another method: If you take one thousand and eight pieces of wood from a tomb, mix it with sesame seeds, burn it one thousand and eight times, while chanting a mantra, all...
切大惡鬼神歡喜。
又法若取菩提樹枝一千八段。一一塗酥。火燒一千八遍並咒者。四大天王歡喜愛念又法若癲病者。咒師取一切五穀相和。以手掬取咒之火燒。如是一千八遍者。鬼神歡喜。即得治病。
又法若取安悉香。搗之為丸。涂酥火燒一千八遍並咒者。摩醯首羅及傍邊天一切歡喜若依前法。作水壇種種供養。壇中心著佛像或佛舍利。取啰迦沙彌陀木(此是菩提樹之別名)三千八段。與酪酥蜜中塗之。一一火燒。各一段一咒。如是盡三千八段。作此法者。滅除行者五逆四重罪。而得清凈。亦得咒驗。又法若行者。依前法作水壇等。從白月八日至十五日。日日取紫橿木一千八段。一一塗酥並咒火燒者。摩利支天即來入道場。遂其所願。行者眼見摩利支身。得大靈驗。若其不來。要心懺悔。渴仰于摩利支天。一日不食作種種供養者。必來現身。得摩利支種種大驗。又法若欲得錢財者。黑月十四日至十五日兩日之中。日別三時取胡麻粳米稻穀華三種。火燒並咒一百八遍者。即得錢財稱心如意。
又法若欲得縛魔者。七日之中日日取苦楝樹枝。一本云菩提樹枝。一千八段。一一塗于白芥子油。咒一遍火中燒者。即得縛魔。
又法若咒師或俗人行此咒法時。被比止搦將去枷鎖縛。數數誦此咒者。
【現代漢語翻譯】 現代漢語譯本： 切碎供奉大惡鬼神，使其歡喜。
又有一種方法，取菩提樹枝一千零八段，每一段都塗上酥油，用火焚燒一千零八遍並持咒，四大天王會歡喜愛念。又有一種方法，如果有人患癲癇病，咒師取各種五穀混合，用手抓取，持咒後用火焚燒，這樣一千零八遍，鬼神就會歡喜，病就能治好。
又有一種方法，取安悉香，搗成丸狀，塗上酥油，用火焚燒一千零八遍並持咒，摩醯首羅（Maheśvara，大自在天）及周圍的天神都會歡喜。如果按照前面的方法，設定水壇，進行種種供養，在壇的中心放置佛像或佛舍利，取啰迦沙彌陀木（Rākaśamita-wood，這是菩提樹的別名）三千零八段，用酪酥蜜塗抹，每一段都用火焚燒，每燒一段唸誦一次咒語，這樣燒完三千零八段。做此法事的人，可以滅除修行者五逆罪和四重罪，從而得到清凈，也能得到咒語的靈驗。又有一種方法，如果修行者按照前面的方法設定水壇等，從白月（農曆上半月）初八到十五，每天取紫橿木一千零八段，每一段都塗上酥油並持咒用火焚燒，摩利支天（Marici，光明母）就會降臨道場，滿足他的願望。修行者親眼見到摩利支天的身形，就能得到很大的靈驗。如果摩利支天沒有降臨，就要真心懺悔，渴望見到摩利支天，一天不吃飯，進行種種供養，摩利支天必定會現身，得到摩利支天的種種大神驗。又有一種方法，如果想要得到錢財，在黑月（農曆下半月）十四到十五這兩天，每天分三次取胡麻、粳米、稻穀和三種花，用火焚燒並持咒一百零八遍，就能得到錢財，稱心如意。
又有一種方法，如果想要束縛邪魔，在七天之中，每天取苦楝樹枝（有的版本說是菩提樹枝）一千零八段，每一段都塗上白芥子油，唸誦一遍咒語后在火中焚燒，就能束縛邪魔。
又有一種方法，如果咒師或俗人修行此咒法時，被比止（Piśāca，食人鬼）抓走，用枷鎖捆綁，多次誦唸此咒，就能解脫。
【English Translation】 English version: Cutting and offering to great evil ghosts and spirits, causing them to rejoice.
Another method: take one thousand and eight pieces of Bodhi tree branches, each coated with ghee (clarified butter), burn them in the fire one thousand and eight times while chanting the mantra. The Four Great Heavenly Kings will rejoice and cherish you. Another method: if someone suffers from epilepsy, the mantra master takes all five grains mixed together, scoops them up by hand, chants over them, and burns them in the fire. Doing this one thousand and eight times will please the ghosts and spirits, and the illness can be cured.
Another method: take benzoin resin, grind it into balls, coat them with ghee, and burn them in the fire one thousand and eight times while chanting the mantra. Maheśvara (the Great Lord) and all the surrounding deities will rejoice. If you follow the previous method, set up a water altar, make various offerings, and place a Buddha statue or Buddha relics in the center of the altar, take three thousand and eight pieces of Rākaśamita-wood (another name for the Bodhi tree), coat them with curd, ghee, and honey, and burn each piece in the fire, chanting the mantra once for each piece. By performing this ritual, the practitioner can eliminate the five heinous crimes and the four grave offenses, thereby attaining purity and gaining the effectiveness of the mantra. Another method: if the practitioner sets up a water altar etc. according to the previous method, from the eighth day to the fifteenth day of the white month (waxing moon), take one thousand and eight pieces of purple sandalwood every day, coat each piece with ghee and burn them in the fire while chanting the mantra, Marici (the Goddess of Light) will come to the mandala and fulfill their wishes. If the practitioner sees the form of Marici with their own eyes, they will gain great efficacy. If she does not come, sincerely repent, yearn to see Marici, and abstain from food for one day, making various offerings, Marici will surely appear and you will obtain Marici's various great powers. Another method: if you want to obtain wealth, on the fourteenth and fifteenth days of the black month (waning moon), three times each day, take sesame seeds, glutinous rice, paddy rice, and three kinds of flowers, burn them in the fire and chant the mantra one hundred and eight times, you will obtain wealth and your wishes will be fulfilled.
Another method: if you want to bind demons, for seven days, take one thousand and eight branches of the neem tree (one version says Bodhi tree branches), coat each piece with white mustard oil, chant the mantra once, and burn it in the fire, you will be able to bind the demons.
Another method: if a mantra master or a layperson is practicing this mantra and is captured and bound with shackles by Piśācas (flesh-eating demons), repeatedly reciting this mantra will free them.
縛永不得。
又法若欲得阇啰迦者。七日之中。日日三時取名香搗之為丸。一千八個。一一塗酥。並咒燒去者。即得如意。
又法若人相瞋。取胡麻油滓。和粳米糠。火燒一千八遍並咒者。前人歡喜。
又法若取胡麻。火燒一千八遍並咒者。前人愛念歡喜。
又法若欲得錢財者。七日之中日日取古淄草(一本云固漏草)莖長六指。一千八段。一一火燒並咒者。即得錢財。
又法若欲向他索所愛物者。取白菖蒲咒之一千八遍。系自臂上去。從乞之無所不得。
又法三七二十一日。日日三時取安悉香搗之為丸。一千八個。用涂酪酥蜜中。一一火燒並咒者。向啰阇及官人邊去之。前人歡喜愛念。
又法若欲得作立羅奴斯者梵音(此云綱維)七日之中日日三時。取眾名香搗之為丸。一千八個。一一塗酥火燒並咒者。即得如願。
又法若行者灑浴入道場。作水壇等。種種供養。喚摩利支天安置。日日誦咒。如是滿十萬遍。一七日中無有斷絕。作此法訖。然後口云結界。一聲即成。莫作手印及咒灰等。隨行者愿皆得成就。一切難事不近其身。能破他人作法之事(他人惡人外道等也)由是天咒神力自在致令如是。
爾時摩利支天白佛言。世尊我有別法。今欲說之。用紫檀木
【現代漢語翻譯】 現代漢語譯本 縛永不得（永遠無法束縛）。
又一種方法，如果想要得到阇啰迦（Jalaka，意義不明） ，在七天之中，每天三次取用名貴的香搗成丸，共一千八個。每一個都塗上酥油，並持咒焚燒，就能如願以償。
又一種方法，如果有人互相嗔恨，取胡麻油的殘渣，和粳米糠混合，用火焚燒一千零八遍並持咒，對方就會心生歡喜。
又一種方法，如果取用胡麻，用火焚燒一千零八遍並持咒，對方就會愛戀歡喜。
又一種方法，如果想要得到錢財，在七天之中，每天取用古淄草（Guzicao，一種草藥，一本作固漏草）的莖，長約六指，截成一千零八段。每一段都用火焚燒並持咒，就能得到錢財。
又一種方法，如果想要向他人索取喜愛之物，取用白菖蒲，持咒一千零八遍。繫在自己的手臂上，去向他乞討，沒有得不到的。
又一種方法，三七二十一天，每天三次取用安悉香搗成丸，共一千零八個。用塗上酪、酥、蜜，每一個都用火焚燒並持咒，去往啰阇（Raja，國王）及官人那裡。對方就會歡喜愛戀。
又一種方法，如果想要得到作立羅奴斯（Luo Nusi，梵音，此云綱維，寺院中的管理者），在七天之中，每天三次取用各種名貴的香搗成丸，共一千零八個。每一個都塗上酥油用火焚燒並持咒，就能如願以償。
又一種方法，如果修行者沐浴後進入道場，設定水壇等，進行種種供養。迎請摩利支天（Marici，光明之神）安座，每天誦咒。這樣持續滿十萬遍，連續七天沒有間斷。完成此法后，然後口中說出結界，一聲就能完成。不用做手印及咒灰等。隨修行者的願望都能成就。一切災難之事不會靠近他的身體。能夠破解他人作法之事（他人指惡人、外道等），這是由於天咒的神力自在，才導致這樣。
這時，摩利支天（Marici，光明之神）對佛說：『世尊，我還有特別的法，現在想要說出來。』用紫檀木
【English Translation】 English version Bound forever is impossible.
Another method: If you wish to obtain Jalaka (meaning unclear), for seven days, three times a day, take precious incense, grind it into balls, a total of one thousand and eight. Coat each one with ghee and burn them while chanting the mantra, and you will get what you wish.
Another method: If people are angry with each other, take the residue of sesame oil, mix it with japonica rice bran, burn it one thousand and eight times while chanting the mantra, and the other person will be delighted.
Another method: If you take sesame and burn it one thousand and eight times while chanting the mantra, the other person will love and be delighted.
Another method: If you want to obtain wealth, for seven days, take the stems of Guzicao (a kind of herb, also written as Gulu Cao) six fingers long, cut them into one thousand and eight sections. Burn each section while chanting the mantra, and you will obtain wealth.
Another method: If you want to ask someone for something you love, take white calamus and chant the mantra one thousand and eight times. Tie it to your arm and go ask for it, and you will get everything you ask for.
Another method: For three sevens, twenty-one days, three times a day, take benzoin incense, grind it into balls, a total of one thousand and eight. Coat them with curd, ghee, and honey, burn each one while chanting the mantra, and go to Raja (king) and officials. They will be delighted and loving.
Another method: If you want to obtain a Luo Nusi (Sanskrit, meaning supervisor), for seven days, three times a day, take various precious incenses, grind them into balls, a total of one thousand and eight. Coat each one with ghee and burn them while chanting the mantra, and you will get what you wish.
Another method: If a practitioner bathes and enters the Mandala, sets up a water altar, etc., and makes various offerings. Invite Marici (Goddess of light) to be seated, and chant the mantra every day. Continue this for a full one hundred thousand times, without interruption for seven days. After completing this method, then verbally declare the boundary, and it will be done with one utterance. No need to make hand mudras or use mantra ash, etc. All the practitioner's wishes will be fulfilled. All difficult matters will not approach his body. He can break the spells of others (others refer to evil people, heretics, etc.). This is due to the divine power of the heavenly mantra, causing it to be so.
At that time, Marici (Goddess of light) said to the Buddha: 'World Honored One, I have a special method that I now wish to speak. Use purple sandalwood.'
廣三指長三寸。其木一面刻作摩利支像。似天女形。其像左右各刻作摩利支侍者。亦似天女形。復以別紫檀木。作蓋蓋之於像。作此像已。欲行遠道。將於此像不離自身。隱著藏之。莫令人知。數數誦咒。若有所愿。即作水壇。壇中心安像。喚摩利支安置。以種種供養。復取蓮華一百八個以供養之。其供養法。手取一一蓮華。一一咒之用以供養。復以胡麻粳米。火燒一千八遍並咒訖。把像行時種種得驗。
(注云上件諸法皆作水壇等。種種供養如得驗也。上來所言並咒者隨其物數一一咒燒名並咒也。)。
時摩利支說此法竟。世尊印可。善哉善哉汝今所說。我亦隨喜。以能利益諸眾生故。佛說是經已。告諸比丘比丘尼優婆塞優婆夷國王大臣及諸人民等。聞佛說是摩利支天陀羅尼。一心受持之者。是人不為一切諸惡所害。諸比丘若有人能書寫讀誦受持之者。若著髻中若著衣中。隨身而行。一切諸惡悉皆退散無敢當者。是諸四眾天龍八部。禮佛而退歡喜奉行。
摩利支天經一卷。
功德天法一卷
(中天竺國菩提寺僧阿難律木叉師迦葉師等共瞿多法師于經行寺翻流行於唐國)。
爾時功德天女白佛言。世尊學此法者。我當隨其所須之物。衣服飲食臥具醫藥。及余資產。供給是人無所
【現代漢語翻譯】 現代漢語譯本： 廣三指長三寸（約6.6釐米長）。用木頭在一面雕刻摩利支（Māricī，光明之母）像，像天女的形狀。在摩利支像的左右兩側，各雕刻摩利支的侍者，也像天女的形狀。再用另外的紫檀木，做一個蓋子蓋在像上。做好這個像之後，如果想要遠行，就將這個像不離自身地隱藏攜帶，不要讓人知道。經常誦唸咒語。如果有什麼願望，就做一個水壇，在水壇的中心安放摩利支像，請摩利支降臨安住，用各種供品供養。再取蓮花一百零八個用來供養。供養的方法是，用手取一個一個的蓮花，每取一個就念誦一次咒語，用以供養。再用胡麻和粳米，點火燒一千零八遍，每次燒都念誦咒語。攜帶此像出行時，種種事情都能得到應驗。
（註：上面所說的各種方法，都要做水壇等，用各種供品供養，這樣才能得到應驗。上面所說的『並咒』，是指隨著物品的數量，每一樣都念誦咒語后燒掉，就叫做『並咒』。）
當時，摩利支說完這個法門后，世尊（Śākyamuni，釋迦牟尼佛）印可說：『很好，很好！你現在所說的，我也隨喜讚歎。因為這能夠利益一切眾生。』佛說完這部經后，告訴各位比丘（bhikkhu，出家男眾）、比丘尼（bhikkhunī，出家女眾）、優婆塞（upāsaka，在家男眾）、優婆夷（upāsikā，在家女眾）、國王、大臣以及各位人民等：聽聞佛所說的摩利支天陀羅尼（Māricī-deva-dhāraṇī，摩利支天咒），一心受持的人，不會被一切諸惡所傷害。各位比丘，如果有人能夠書寫、讀誦、受持這個陀羅尼，或者戴在髮髻中，或者放在衣服中，隨身攜帶，一切諸惡都會退散，沒有敢於阻擋的。這些四眾弟子、天龍八部（deva-nāga-aṣṭa-parṣad，天上的龍族和其他八類神道），向佛禮拜後退下，歡喜地奉行。
《摩利支天經》一卷。
《功德天法》一卷
（中天竺國菩提寺的僧人阿難律木叉師、迦葉師等，與瞿多法師一起在經行寺翻譯，流傳於唐國）。
這時，功德天女（Śrīmahādevī，吉祥天女）對佛說：『世尊，學習這個法的人，我將隨其所需之物，衣服、飲食、臥具、醫藥，以及其他資產，供給這個人，沒有缺乏。』
【English Translation】 English version: The width is three fingers, and the length is three inches (approximately 6.6 cm long). Carve an image of Māricī (Mother of Light) on one side of the wood, resembling a celestial maiden. On each side of the Māricī image, carve attendants of Māricī, also resembling celestial maidens. Then, use separate purple sandalwood to make a cover for the image. After making this image, if one wishes to travel far, carry this image hidden and inseparable from oneself, without letting anyone know. Frequently recite the mantra. If there are any wishes, create a water mandala (altar), place the image of Māricī in the center of the mandala, and invite Māricī to reside there. Make various offerings. Then, take one hundred and eight lotus flowers to offer. The method of offering is to take each lotus flower one by one, reciting the mantra each time, and use it for offering. Then, burn sesame seeds and polished rice one thousand and eight times, reciting the mantra each time. When carrying the image, various things will be verified.
(Note: All the above methods require creating a water mandala, etc., and making various offerings to achieve verification. The 'reciting mantras along with' mentioned above refers to reciting the mantra for each item according to its quantity and then burning it, which is called 'reciting mantras along with.')
At that time, after Māricī finished speaking about this Dharma, the World-Honored One (Śākyamuni, Shakyamuni Buddha) approved, saying, 'Excellent, excellent! I also rejoice in what you have said. Because it can benefit all sentient beings.' After the Buddha finished speaking this sutra, he told the bhikkhus (monks), bhikkhunīs (nuns), upāsakas (laymen), upāsikās (laywomen), kings, ministers, and all the people: Those who hear the Māricī-deva-dhāraṇī (Māricī-deva-dhāraṇī, Mantra of the Goddess Marici) spoken by the Buddha and uphold it with one mind will not be harmed by any evil. Bhikkhus, if anyone can write, recite, and uphold this dhāraṇī, or wear it in their hair knot, or in their clothing, and carry it with them, all evils will retreat and no one will dare to oppose them. These fourfold disciples, the deva-nāga-aṣṭa-parṣad (the eight classes of gods and dragons), bowed to the Buddha and retreated, joyfully practicing.
《Māricī Sutra》, one volume.
《Merit and Virtue Goddess Dharma》, one volume.
(Translated at the Jingxing Temple in the Tang Dynasty by the monks Ānanda, the Vinaya master, Kāśyapa, and others from the Bodhi Temple in Central India, together with the Dharma master Quta).
At this time, the Merit and Virtue Goddess (Śrīmahādevī, Auspicious Goddess) said to the Buddha, 'World-Honored One, for those who study this Dharma, I will provide them with whatever they need, clothing, food, bedding, medicine, and other assets, without any lack.'
乏少。繫念心住晝夜歡喜。正念思惟是咒章句。發菩提心。若眾生於百千佛所。種諸善根。是說咒者。為是等故。于閻浮提。廣宣流佈是妙經典。令不斷絕。是諸眾生聽是咒已。于未來世無量百千那由他劫。當在天上人中受樂。值是諸佛。速成阿耨多羅三藐三菩提。三惡道苦悉畢無餘。世尊我已於過去寶華功德海琉璃金山照明如來應正遍知明行足善逝世間解無上士調御丈夫天人師佛世尊所。種諸善根。是故我今隨所念方。隨所至方悉。令無量百千眾生受諸快樂。若衣服飲食資生之具。金銀七寶真珠琉璃珊瑚琥珀璧玉珂貝悉無所乏。若有人能稱金光明微妙神咒。為我供養諸佛世尊。三稱我名。燒香供養。供養已。別以花香種種美味供施於我。灑散諸方。當知是人即能集聚資財寶物。以是因緣增長地味。能令諸天悉得歡喜。所種穀米牙莖枝葉果實滋茂。樹神歡喜。出生無量種種諸物。我時慈念諸眾生故。多與資生所須之物。世尊於此北方毗沙門王。有城名曰阿尼曼陀。其城有園。名功德華光。於是園中有最勝園。名曰金幢。七寶極妙。此即是我常止住處。若有欲得財寶增長。是人當於自所住處。應凈掃灑灑浴其身。著鮮白衣。妙香涂身。為我至心三稱彼佛寶華琉璃世尊名號。禮拜供養燒香散華。亦當三稱金光明經。至誠發
【現代漢語翻譯】 現代漢語譯本： 缺乏。繫念此咒，心中晝夜歡喜。以正念思惟此咒的章句。發起菩提心。如果眾生在百千佛所，種下各種善根，那麼宣說此咒的人，爲了這些眾生，在閻浮提（Jambudvipa，指我們所居住的這個世界）廣為宣揚流佈這部微妙經典，使之不斷絕。這些眾生聽聞此咒后，在未來世無量百千那由他（Nayuta，數量單位，意為極多）劫中，將在天上人間享受快樂，值遇這些佛，迅速成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。三惡道（指地獄、餓鬼、畜生）的痛苦全部滅盡無餘。世尊，我已於過去寶華功德海琉璃金山照明如來應正遍知明行足善逝世間解無上士調御丈夫天人師佛世尊（過去佛名號，具有多種功德）處，種下各種善根。因此，我現在隨所念及的方位，隨所到達的方位，都令無量百千眾生享受各種快樂，無論是衣服飲食，還是資生之具，金銀七寶，真珠琉璃，珊瑚琥珀，璧玉珂貝，都毫無缺乏。如果有人能夠稱念《金光明》微妙神咒，為我供養諸佛世尊，三次稱念我的名字，燒香供養。供養完畢后，另外用花香和各種美味供養佈施給我，灑散在各個方位。應當知道，這個人就能聚集資財寶物。因為這個因緣，增長地味，能夠使諸天都得到歡喜。所種植的穀米，牙莖枝葉果實都滋潤茂盛。樹神歡喜，出生無量種種事物。我那時慈念諸眾生，多給予他們資生所需的物品。世尊，在這北方毗沙門王（Vaisravana，四大天王之一，北方守護神）處，有一座城名叫阿尼曼陀（Alakavati）。這座城中有一個園林，名叫功德華光。在這個園林中，有最殊勝的園林，名叫金幢，七寶極其美妙。這裡就是我常止住的地方。如果有人想要得到財寶增長，這個人應當在自己所居住的地方，乾淨地打掃灑水，沐浴其身，穿著鮮艷潔白的衣服，用美妙的香塗抹身體，爲了我至心三次稱念寶華琉璃世尊（過去佛名號）的名號，禮拜供養，燒香散花，也應當至誠三次稱念《金光明經》，至誠發願。
【English Translation】 English version: Lacking nothing. Constantly mindful of this mantra, with joy in their hearts day and night. Rightly contemplating the phrases of this mantra. Generating the Bodhi mind. If sentient beings have planted various good roots in the presence of hundreds of thousands of Buddhas, then the one who speaks this mantra, for the sake of these beings, widely proclaims and disseminates this wonderful scripture in Jambudvipa (the world we live in), ensuring it never ceases. After these sentient beings hear this mantra, in countless hundreds of thousands of Nayutas (a unit of measurement, meaning extremely many) of kalpas (eons) in the future, they will enjoy happiness in the heavens and among humans, encounter these Buddhas, and quickly attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). The suffering of the three evil paths (hell, hungry ghosts, and animals) will be completely extinguished without remainder. World-Honored One, I have already planted various good roots in the past in the presence of the Tathagata, Arhat, Samyak-sambuddha, Vidyā-carana-sampanna, Sugata, Lokavid, Anuttara, Purusa-damya-sarathi, Sasta Devanam ca Manushyanam, Buddha Bhagavan named Treasure Flower Virtue Ocean Lapis Lazuli Golden Mountain Illuminating (past Buddha's name, possessing various merits). Therefore, I now, in whatever direction I think of, in whatever direction I arrive, cause countless hundreds of thousands of sentient beings to enjoy all kinds of happiness, whether it be clothing, food, or means of livelihood, gold, silver, the seven treasures, pearls, lapis lazuli, coral, amber, beryl, or cowrie shells, nothing will be lacking. If someone can recite the wonderful divine mantra of the Golden Light Sutra, offer it to all the Buddhas, the World-Honored Ones, recite my name three times, and make offerings of incense. After the offering is complete, separately offer flowers, incense, and various delicacies to me, scattering them in all directions. It should be known that this person will be able to gather wealth and treasures. Because of this cause, the flavor of the earth will increase, enabling all the devas (gods) to rejoice. The planted grains of rice, sprouts, stems, branches, leaves, and fruits will be lush and abundant. The tree spirits will rejoice, giving birth to countless kinds of things. At that time, out of compassion for all sentient beings, I will give them many things needed for their livelihood. World-Honored One, in this northern direction, in the realm of Vaisravana (one of the Four Heavenly Kings, guardian of the north), there is a city named Alakavati. In this city, there is a garden named Merit Flower Light. In this garden, there is the most supreme garden, named Golden Banner, with the seven treasures being extremely wonderful. This is where I constantly reside. If someone wants to gain wealth and increase it, this person should clean and sprinkle water in their dwelling place, bathe their body, wear bright white clothes, apply wonderful fragrance to their body, and for my sake, sincerely recite the name of the Treasure Flower Lapis Lazuli World-Honored One (past Buddha's name) three times, prostrate and make offerings, burn incense and scatter flowers, and also sincerely recite the Golden Light Sutra three times, sincerely making vows.
愿。別以香華。種種美味供施於我。散灑諸方爾時當說如是章句作功德天身印誦大身咒。二無名指左右相鉤于掌中。二小指直豎。頭相離一寸。二中指直豎頭相柱。二頭指於二中指背上第二節。二大指並直豎。頭指來去咒曰。
波利富樓那(一)遮利三曼陀(二)達舍尼(三)摩訶毗訶羅伽帝(四)三曼陀(五)毗陀那伽帝(六)摩訶迦梨波帝(七)波婆彌薩婆㖃(八)三曼陀(九)修缽梨富隸(十)阿夜那達摩帝(十一)摩訶毗鼓畢帝(十二)摩訶彌勒簸僧祇帝(十三)醯帝徙(十四)三博祇希帝(十五)三曼陀阿陀(十六)阿㝹𦀟羅尼(十七)(娑婆訶者雲散去此咒求財物故無娑婆訶為是不著莎訶句也)
是名第一根本印是。
功德天華身印第二
準前惟改二頭指直豎。相離二寸許。二中指相叉入掌。右壓左頭少屈。二小指頭相拄。二大指頭相拄。開腕相離四寸許咒曰。
波置呼盧多(一)不梨帝那呼盧多(二)烏吒句呼盧多(三)那無呼盧多(四)不梨啼那呼盧多(五)嗚奢副呼盧多(六)莎訶(七)
功德天結界印第三
左右小指相叉入掌。二頭指向外相叉。右壓左。二中指直豎頭相拄。二無名指。各捻二中指背上節。二大指頭向身相拄。開腕三寸許(𨵗咒)。
【現代漢語翻譯】 現代漢語譯本： 愿。不要用香、花、各種美味來供養我，散灑于各方。這時應當說這樣的章句，結功德天身印，誦大身咒。兩無名指左右相鉤于掌中，兩小指直豎，頭相離一寸，兩中指直豎頭相柱，兩頭指于兩中指背上第二節，兩大指並直豎，頭指來去。咒曰：
『波利富樓那』（Paripurna，圓滿）『遮利三曼陀』（Cali samanta，行一切）『達舍尼』（Darsani，示現）『摩訶毗訶羅伽帝』（Maha vihara gati，大住處行）『三曼陀』（Samanta，一切）『毗陀那伽帝』（Vidhana gati，法行）『摩訶迦梨波帝』（Maha kali pati，大黑天主）『波婆彌薩婆㖃』（Pavamisava hum，生一切）『三曼陀』（Samanta，一切）『修缽梨富隸』（Su pari puraye，善圓滿）『阿夜那達摩帝』（Ayana dharma te，來法）『摩訶毗鼓畢帝』（Maha vikubite，大變異）『摩訶彌勒簸僧祇帝』（Maha maitreya pasangite，大慈友眾）『醯帝徙』（Hite si，利益）『三博祇希帝』（Sambokhi hite，正覺利益）『三曼陀阿陀』（Samanta ata，一切至）『阿㝹𦀟羅尼』（Anu uttarani，無上）(『娑婆訶』（Svaha）者，雲散去，此咒求財物故，無『娑婆訶』，為是不著『莎訶』句也)
這是名為第一根本印。
功德天華身印第二
準前，唯改兩頭指直豎，相離二寸許，兩中指相叉入掌，右壓左頭少屈，兩小指頭相拄，兩大指頭相拄，開腕相離四寸許。咒曰：
『波置呼盧多』（Poci huluta）『不梨帝那呼盧多』（Pulidina huluta）『烏吒句呼盧多』（Ucca ku huluta）『那無呼盧多』（Namo huluta）『不梨啼那呼盧多』（Pulidina huluta）『嗚奢副呼盧多』（Ucca pu huluta）『莎訶』（Svaha）
功德天結界印第三
左右小指相叉入掌，兩頭指向外相叉，右壓左，兩中指直豎頭相拄，兩無名指各捻兩中指背上節，兩大指頭向身相拄，開腕三寸許(𨵗咒)。
【English Translation】 English version: May you not offer me incense, flowers, or various delicacies, but scatter them in all directions. At this time, one should recite these verses, form the Mudra of the Body of the Goddess of Merit, and chant the Great Body Mantra. The two ring fingers are interlocked in the palms, the two little fingers are held straight, with their tips separated by an inch. The two middle fingers are held straight, with their tips touching. The two index fingers are placed on the second joint of the backs of the two middle fingers. The two thumbs are held straight together, with the index fingers moving back and forth. The mantra is:
'Paripurna' (fullness), 'Cali samanta' (walking everywhere), 'Darsani' (showing), 'Maha vihara gati' (great dwelling place path), 'Samanta' (everywhere), 'Vidhana gati' (law path), 'Maha kali pati' (great black sky lord), 'Pavamisava hum' (generating everything), 'Samanta' (everywhere), 'Su pari puraye' (well fulfilled), 'Ayana dharma te' (coming dharma), 'Maha vikubite' (great transformation), 'Maha maitreya pasangite' (great compassionate friend assembly), 'Hite si' (benefit), 'Sambokhi hite' (enlightenment benefit), 'Samanta ata' (everything reached), 'Anu uttarani' (supreme). (Those who say 'Svaha' (success) disperse; because this mantra seeks wealth, there is no 'Svaha', so the 'Svaha' phrase is not attached.)
This is called the First Fundamental Mudra.
The Second Mudra of the Flower Body of the Goddess of Merit
As before, only change the two index fingers to be held straight, separated by about two inches. The two middle fingers are crossed into the palms, with the right pressing the left head slightly bent. The tips of the two little fingers touch, and the tips of the two thumbs touch. Open the wrists, separated by about four inches. The mantra is:
'Poci huluta', 'Pulidina huluta', 'Ucca ku huluta', 'Namo huluta', 'Pulidina huluta', 'Ucca pu huluta', 'Svaha' (success).
The Third Boundary Mudra of the Goddess of Merit
The left and right little fingers are crossed into the palms, the two index fingers are crossed outwards, with the right pressing the left. The two middle fingers are held straight, with their tips touching. The two ring fingers each press on the back joint of the two middle fingers. The two thumbs point towards the body and touch each other. Open the wrists about three inches (whispering the mantra).
功德天施珍寶印第四
左右中指無名指。相叉入掌。二小指向外相叉。右壓左。右頭指曲豎。左頭指直豎。二大指屈入掌中。合腕(用誦大咒)。
功德天施一切鬼神種種飲食印第五
左右中指二無名指。相叉入掌。二小向外相叉。右壓左。二頭指直豎。向上相離二寸。二大指屈入掌中。合腕(用大咒)。
功德天花座印第六
右手頭指以下三指。向上豎。似屈不屈。右小指向上直豎。頭離無名指一寸半許。右大指屈在掌上。以左手把右手五指。左大指壓右大指上。合腕掌(無咒)。
功德天下食印第七
右中指以下三指。仰豎向上。以右大指。捻頭指上節側。左中指以下三指把拳。左頭指少曲向上。以左大指。捻中指中節側。二手各仰磔開合腕(用大咒)。
功德天令療病家鬧印第八
右手大指。屈在掌上。頭指以下四指。把拳拳頭向上。以左手握右手腕上。大指案在腕背之上。若人每日以結此印。散華供養珍寶自至。
功德天心印第九
左右無名指小指。反叉在掌。豎二中指頭相拄。以二食指頭。各捻中指上節背。並豎二大指。
功德天供養印第十
左右小指相叉掌中。右壓左。屈二無名指。握二小指。指頭向身。豎
【現代漢語翻譯】 現代漢語譯本 功德天施珍寶印第四 左右中指、無名指相叉入掌，兩個小指向外相叉，右小指壓在左小指上，右頭指彎曲豎立，左頭指筆直豎立，兩個大拇指彎曲進入掌中，合腕（配合誦讀大咒）。 功德天施一切鬼神種種飲食印第五 左右中指、兩個無名指相叉入掌，兩個小指向外相叉，右小指壓在左小指上，兩個頭指筆直豎立，向上相離二寸，兩個大拇指彎曲進入掌中，合腕（配合誦讀大咒）。 功德天花座印第六 右手頭指以下三個手指向上豎立，似彎曲又不彎曲，右小指向上筆直豎立，指頭距離無名指約一寸半，右大拇指彎曲在掌上，用左手握住右手五個手指，左大拇指壓在右大拇指上，合腕掌（無咒語配合）。 功德天下食印第七 右手中指以下三個手指，仰面豎立向上，用右大拇指捻住頭指的上節側面，左手中指以下三個手指握拳，左頭指稍微彎曲向上，用左大拇指捻住中指的中節側面，兩手各自仰面張開，合腕（配合誦讀大咒）。 功德天令療病家鬧印第八 右手大拇指彎曲在掌上，頭指以下四個手指握拳，拳頭向上，用左手握住右手手腕上，大拇指按在手腕背面之上。如果有人每日結此印，散花供養，珍寶自然到來。 功德天心印第九 左右無名指、小指反向相叉在掌中，豎起兩個中指，指頭相抵，用兩個食指頭各自捻住中指上節的背面，並豎起兩個大拇指。 功德天供養印第十 左右小指在掌中相叉，右小指壓在左小指上，彎曲兩個無名指，握住兩個小指，指頭向著自身，豎起...
【English Translation】 English version The Fourth Mudra of Lakshmi (Gongde Tian) Granting Jewels The middle and ring fingers of both hands are crossed inside the palms. The two little fingers are crossed outwards, with the right little finger pressing on the left. The right index finger is bent and upright, while the left index finger is straight and upright. The two thumbs are bent into the palms, joining the wrists (used with reciting the great mantra). The Fifth Mudra of Lakshmi Granting Various Foods to All Ghosts and Spirits The middle and two ring fingers of both hands are crossed inside the palms. The two little fingers are crossed outwards, with the right little finger pressing on the left. The two index fingers are straight and upright, separated by two inches upwards. The two thumbs are bent into the palms, joining the wrists (used with the great mantra). The Sixth Mudra of Lakshmi's Flower Seat The three fingers from the right index finger downwards are upright, seemingly bent but not bent. The right little finger is straight and upright, with its tip about one and a half inches away from the ring finger. The right thumb is bent on the palm. The left hand holds the five fingers of the right hand, with the left thumb pressing on the right thumb, joining the wrist and palm (no mantra used). The Seventh Mudra of Lakshmi Offering Food The three fingers from the right middle finger downwards are upright, facing upwards. The right thumb presses on the side of the upper joint of the index finger. The three fingers from the left middle finger downwards make a fist. The left index finger is slightly bent upwards. The left thumb presses on the side of the middle joint of the middle finger. Both hands are spread open upwards, joining the wrists (used with the great mantra). The Eighth Mudra of Lakshmi Causing Noise in the House of the Sick The right thumb is bent on the palm. The four fingers from the index finger downwards make a fist, with the fist facing upwards. The left hand holds the right wrist, with the thumb pressing on the back of the wrist. If one forms this mudra daily and scatters flowers as offerings, treasures will naturally arrive. The Ninth Mudra of Lakshmi's Heart The ring and little fingers of both hands are crossed backwards in the palms. The two middle fingers are upright, with their tips touching. The tips of the two index fingers each press on the back of the upper joint of the middle fingers, and the two thumbs are also upright. The Tenth Mudra of Lakshmi's Offering The little fingers of both hands are crossed in the palm, with the right pressing on the left. Bend the two ring fingers, hold the two little fingers, with the fingertips facing the body, and raise...
二中指少曲。頭離一分。二頭指亦豎。指頭離四寸。並豎二大指。各捻二無名中節背。
功德天歡喜印第十一
準前華身印。惟改二頭指。於二中指背後。壓甲上少許。當胸前咒曰。
支不帝梨那(一)阿支不帝梨那(二)彌耆帝梨那(三)烏蘇帝梨那(四)若副多帝梨那(五)馸蘇帝梨那(六)莎訶(七)
若有官事當結此印。
功德天令咒師家人鬧印。每日結此印。散華供養珍寶自至。
又功德天心印第十二
準前歡喜印。二頭指於二大指甲上。二中指豎直。少屈頭相拄咒曰。
那耆富嚧盧(一)憂多羅富盧(二)龍若呼娑富樓(三)憂稗叉富盧(四)阿羅耆富盧(五)毗梨帝那富盧(六)殊知富盧(七)莎訶(八)
是灌頂章句。必定吉祥真實不虛。等行眾生及中善根。應當受持讀誦通利。七日七夜受持八戒。朝暮凈心。香華供養十方諸佛。當爲己身及諸眾生。迴向具足阿耨多羅三藐三菩提。作是誓願。令我所求皆得吉祥。自於所居房舍屋宅。凈潔掃除。若自住處若阿蘭若處。以香泥塗地。燒微妙香。敷凈好座。以種種華香佈散其地。以待於我。我于爾時。如一念頃入其室宅。即坐其座。從此日夜。令此居家若村邑若僧房若露處。無所乏少。若錢若金
【現代漢語翻譯】 現代漢語譯本 二中指稍微彎曲。兩食指指尖相離一分。兩食指也豎立。指尖相離四寸。並豎兩大拇指。各自按在兩無名指中節的背部。
功德天歡喜印第十一
按照之前的華身印（手印）。只是改變兩食指。在兩中指背後，壓在指甲上少許。在胸前唸誦真言：
支不帝梨那(一)阿支不帝梨那(二)彌耆帝梨那(三)烏蘇帝梨那(四)若副多帝梨那(五)馸蘇帝梨那(六)莎訶(七)
若有官司訴訟之事，應當結此手印。
功德天令咒師家人安寧的手印。每日結此印，散花供養，珍寶自然到來。
又功德天心印第十二
按照之前的歡喜印。兩食指在兩大拇指甲上。兩中指豎直。稍微彎曲指尖相觸。唸誦真言：
那耆富嚧盧(一)憂多羅富盧(二)龍若呼娑富樓(三)憂稗叉富盧(四)阿羅耆富盧(五)毗梨帝那富盧(六)殊知富盧(七)莎訶(八)
這是灌頂的章句。必定吉祥真實不虛。與我同行的眾生以及中等善根的人，應當受持讀誦，通達順利。七日七夜受持八關齋戒。早晚清凈身心。用香花供養十方諸佛。應當為自身以及所有眾生，迴向圓滿阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。發下這樣的誓願，令我所求都能得到吉祥。自己在所居住的房舍屋宅，清凈打掃。無論是自己居住的地方還是阿蘭若（Aranya，寂靜處），用香泥塗地。焚燒微妙的香。鋪設乾淨美好的座位。用各種花香佈散在地上。以此來等待我。我于那時，如一念頃進入他的室宅，就坐在那個座位上。從此日夜，令這戶人家，無論是村邑還是僧房還是露天之處，都不會缺少任何東西。無論是錢財還是黃金。
【English Translation】 English version The two middle fingers are slightly bent. The tips of the two index fingers are separated by one 'fen' (a unit of measurement). The two index fingers are also upright. The fingertips are separated by four 'cun' (another unit of measurement). Both thumbs are upright. Each presses on the back of the middle joint of the two ring fingers.
Eleventh, the Mudra of the Joy of the Goddess of Merit (Gongde Tian, Goddess of Merit)
According to the previous Hua Shen Mudra (transformation body mudra). Only change the two index fingers. Behind the two middle fingers, press slightly on the nails. Chant the mantra in front of the chest:
Zhi bu di li na (1) A zhi bu di li na (2) Mi qi di li na (3) Wu su di li na (4) Ruo fu duo di li na (5) Xin su di li na (6) Suo he (7)
If there are official matters or lawsuits, this mudra should be formed.
The Goddess of Merit's mudra to bring peace to the mantra master's family. Form this mudra daily, scatter flowers as offerings, and treasures will naturally arrive.
Also, the Twelfth, the Heart Mudra of the Goddess of Merit
According to the previous Joy Mudra. The two index fingers are on the nails of the two thumbs. The two middle fingers are upright. Slightly bend the tips to touch each other. Chant the mantra:
Na qi fu lu lu (1) You duo luo fu lu (2) Long ruo hu suo fu lou (3) You bai cha fu lu (4) A luo qi fu lu (5) Pi li di na fu lu (6) Shu zhi fu lu (7) Suo he (8)
This is the verse of empowerment. It is certainly auspicious, true, and not false. Beings who walk with me and those with moderate good roots should receive, uphold, recite, and master it. For seven days and seven nights, observe the eight precepts. Purify the mind morning and evening. Offer incense and flowers to the Buddhas of the ten directions. One should dedicate the merit to oneself and all beings, aspiring to complete Anuttara-samyak-sambodhi (supreme complete enlightenment). Make this vow, so that all my requests may be auspicious. In one's dwelling, house, or residence, clean and sweep. Whether it is one's own dwelling or an Aranya (secluded place), smear the ground with fragrant mud. Burn subtle incense. Spread out clean and beautiful seats. Scatter various fragrant flowers on the ground. To await me. At that time, in an instant, I will enter his house and sit on that seat. From this day and night, may this household, whether it be a village, a monastery, or an open place, lack nothing. Whether it be money or gold.
若珍寶若牛羊若穀米。一切所須即得具足。悉受快樂。若能以己所作善根最勝之分。回與我者。我當終身不違其人。于所住處。至心護念。隨心所求。令得成就。並當至心禮如是等諸佛世尊。其名曰寶勝如來。無垢熾寶光明王相如來。金焰光明如來。金百光明照藏如來。金山寶蓋如來。金焰光相如來。大炬如來。寶相如來。亦應敬禮信相菩薩。金光明菩薩。金藏菩薩。常悲菩薩。法上菩薩。亦應禮敬東方阿閦如來。南方寶相如來。西方無量壽佛。北方微妙聲佛。
功德天像法
取未嫁女年十五者。織絹一丈四尺。用功德天大身咒。咒黃牛尿一千八遍以尿灑其絹面上。從月八日至十四日。凈好泥地。作四肘水壇。取釋迦像一軀。安置壇中。供養種種香華飲食。然燈五盞。喚一畫師上好手者。日日與受八戒齋。清凈灑浴。亦與畫師作護身印。先共畫師斷其功力。隨所須者。咒師不得違價。其像身長一肘。一尺三寸五分。除其光座。更須高大亦彌精好。用薰陸香沉水香白檀香乳汁。和彩色。不得用諸皮膠。以功德天華身咒。咒其彩色。取五罐水著壇中心及四角。于壇門前作三七人齋。若無者七人乃至三人亦得。其功德天像。身端正赤白色二臂。畫作種種纓絡環釧耳珰天衣寶冠。天女左手持如意珠。右手施咒無畏
【現代漢語翻譯】 現代漢語譯本：無論是珍寶、牛羊，還是穀米，一切所需的都能得到滿足，完全享受快樂。如果有人能將自己所作善根中最殊勝的部分迴向給我，我將終身不違背這個人，在他所居住的地方，至誠地守護憶念，隨他的心願，令他得到成就。並且應當至誠禮敬這些佛世尊，他們的名號是寶勝如來（Ratnasambhava Tathagata，象徵滿足願望的如來），無垢熾寶光明王相如來，金焰光明如來，金百光明照藏如來，金山寶蓋如來，金焰光相如來，大炬如來，寶相如來。也應當敬禮信相菩薩，金光明菩薩，金藏菩薩，常悲菩薩，法上菩薩。也應當禮敬東方阿閦如來（Akshobhya Tathagata，不動如來），南方寶相如來，西方無量壽佛（Amitabha，阿彌陀佛），北方微妙聲佛。
功德天（Lakshmi，吉祥天女）像法
選取未出嫁的十五歲女子，織絹一丈四尺。用功德天大身咒，唸誦一千八遍黃牛尿，用尿灑在絹面上。從每月初八到十四日，清理乾淨地面，製作四肘的水壇。取釋迦牟尼佛像一尊，安置在壇中，供養各種香花飲食，點燃五盞燈。找一位技藝精湛的畫師，每天與他一同受持八關齋戒，清凈沐浴。也與畫師一同作護身印。事先與畫師商定好工錢，無論需要多少，咒師都不得違背價格。功德天像的身長一肘，一尺三寸五分，除去光座。如果需要更高大，也應該更加精美。用薰陸香、沉水香、白檀香、乳汁調和彩色，不得使用各種皮膠。用功德天華身咒，加持這些彩色。取五個罐子裝滿水，放置在壇的中心和四個角。在壇門前進行三七二十一人的齋戒，如果沒有，七人乃至三人也可以。功德天像，身體端正，赤白色，兩臂。畫上各種瓔珞、環釧、耳珰、天衣、寶冠。天女左手持如意珠，右手施無畏印。
【English Translation】 English version: Whether it be jewels, cattle and sheep, or grains and rice, all necessities will be fully obtained, and one will completely enjoy happiness. If one can dedicate the most excellent portion of the meritorious roots one has created to me, I will never betray that person throughout my life. In the place where they reside, I will sincerely protect and remember them, fulfilling their wishes as they desire. And one should sincerely pay homage to these Buddhas, the World Honored Ones, whose names are Ratnasambhava Tathagata (寶勝如來, the Tathagata of increasing wealth), the Tathagata of Immaculate Blazing Jewel Light King Appearance, the Golden Flame Light Tathagata, the Golden Hundred Light Illumination Treasury Tathagata, the Golden Mountain Jewel Canopy Tathagata, the Golden Flame Light Appearance Tathagata, the Great Torch Tathagata, and the Jewel Appearance Tathagata. One should also respectfully pay homage to Bodhisattva of Faith Appearance, Golden Light Bodhisattva, Golden Treasury Bodhisattva, Constant Compassion Bodhisattva, and Dharma Supreme Bodhisattva. One should also pay homage to Akshobhya Tathagata (阿閦如來, the Immovable Tathagata) in the East, Ratnaketu Tathagata (寶相如來) in the South, Amitabha Buddha (無量壽佛) in the West, and Subtle Sound Buddha in the North.
The Iconography of the Goddess of Merit (功德天)
Select an unmarried girl of fifteen years of age, and weave a silk fabric of fourteen feet. Use the Great Body Mantra of the Goddess of Merit, chanting it one thousand and eight times over the urine of a yellow cow, and sprinkle the urine on the surface of the silk. From the eighth to the fourteenth day of the month, clean the ground well and create a water altar of four cubits. Take a statue of Shakyamuni Buddha and place it in the center of the altar, offering various incense, flowers, food, and drink. Light five lamps. Summon a skilled painter, and have him observe the eight precepts of fasting every day, purifying himself with bathing. Also, make a protective seal with the painter. First, agree on the painter's fee in advance; the mantra master must not violate the agreed price, no matter the cost. The statue of the Goddess of Merit should be one cubit, one foot, three inches, and five fen in height, excluding the halo and seat. If a larger size is desired, it should be even more exquisite. Use frankincense, agarwood, sandalwood, and milk to mix the colors, and do not use any animal glue. Use the Flower Body Mantra of the Goddess of Merit to consecrate the colors. Take five jars of water and place them in the center and four corners of the altar. Perform a twenty-one-person fast (three sets of seven) in front of the altar door; if that is not possible, seven or even three people will suffice. The statue of the Goddess of Merit should have a dignified appearance, with a reddish-white complexion and two arms. Paint various necklaces, bracelets, earrings, celestial garments, and a jeweled crown. The goddess should hold a wish-fulfilling jewel in her left hand and display the gesture of fearlessness with her right hand.
。宣臺上坐。左邊畫梵摩天。手執寶鏡。右邊畫帝釋天。如散華供養天女。背後各畫一七寶山。于天像上作五色云。云上安六牙白象。象鼻絞馬腦瓶。瓶中傾出種種寶物。罐于功德天頂上。天神背後畫百寶華林。頭上畫作千葉寶蓋。蓋上作諸天伎樂散華供養。其像底下右邊。復畫作咒師形。著鮮白衣。手把香爐。胡跪供養。于白素紬上坐。以上功德天像法竟。
又一像法。劫賓木作一天女形。身長一寸。咒師從正月一日洗浴。當於像前設種種供養。日日更加上好供具。如是至十五日滿足。所欲求者皆得稱意。欲散壇時。于壇中心燒阿波末唎伽草(此云牛膝草是)若欲作法時。正月三月七月。當以此月入壇。天女歡喜。餘月並不得。若欲伏大力鬼時。先燒阿唎瑟迦(二合)柴(此云木患子是)。
又法咒君杜嚕香(薰陸香是)尼俱陀樹葉。種種香華。又以黃牛蘇然燈。每恒如是。取前件花果。誦咒一百八遍。一遍一度擲著火中。一日三度十五日滿足出道場訖。一切財寶種種衣裳。五穀豐盈無所乏少。
又法所有病人身上一切痛處。皆以烏羊毛繩。結作二十一結。系安痛處即得除愈。又法向病人床底。每夜燒摩那屎啰(此云雄黃)並白芥子鹽等。鬼聞藥氣。而身劈裂退散馳走。
又法取瞿嚧者那
【現代漢語翻譯】 現代漢語譯本：在宣臺上安坐。左邊畫梵摩天（Brahmā），手執寶鏡。右邊畫帝釋天（Indra），如同散花供養的天女。背後各畫一座七寶山。在天像上方畫五色云。云上安放六牙白象，象鼻絞著馬腦瓶，瓶中傾倒出種種寶物，灌注在功德天（Śrīmahādevī）的頂上。天神背後畫百寶華林，頭上畫作千葉寶蓋。寶蓋上作諸天伎樂散花供養。其像底下右邊，再畫作咒師的形象，穿著鮮白的衣服，手把香爐，胡跪供養，坐在白色的絲綢上。以上是功德天像法的描述。
又一種像法。用劫賓木製作一個天女的形象，身長一寸。咒師從正月一日開始洗浴，應當在天女像前設定種種供養，每日都增加更好的供具。這樣直到十五日圓滿，所想要的東西都能如意得到。想要散壇的時候，在壇的中心燒阿波末唎伽草（Apāmārga，此云牛膝草）。如果想要作法的時候，正月、三月、七月，應當在這幾個月進入壇場，天女會很高興，其餘的月份都不可以。如果想要降伏大力鬼的時候，先燒阿唎瑟迦柴（Ariṣṭaka，此云木患子）。
又一種方法，用咒君杜嚕香（Kunduru，薰陸香），尼俱陀樹葉（Nyagrodha，榕樹葉），種種香華，又用黃牛蘇燃燈，每天都這樣做。取前面的花果，誦咒一百零八遍，一遍一度地擲到火中。一日三次，十五日圓滿，出道場后，一切財寶、種種衣裳、五穀豐盈，無所缺少。
又一種方法，所有病人身上一切疼痛的地方，都用烏羊毛繩，結成二十一個結，繫在疼痛的地方，就能消除痊癒。又一種方法，對著病人床底下，每夜燒摩那屎啰（Manahsila，此云雄黃）和白芥子、鹽等。鬼聞到藥氣，身體就會劈裂，退散逃走。
又一種方法，取瞿嚧者那（Gorocana）
【English Translation】 English version: Seated on a platform. On the left is a painting of Brahmā (梵摩天), holding a precious mirror in his hand. On the right is a painting of Indra (帝釋天), like celestial maidens scattering flowers as offerings. Behind each is a painting of a seven-jeweled mountain. Above the images of the deities are painted five-colored clouds. On the clouds is placed a six-tusked white elephant, its trunk twisting a crystal vase. From the vase pours forth various treasures, showering the crown of Śrīmahādevī (功德天). Behind the deities is painted a forest of a hundred jeweled flowers. Above their heads is painted a thousand-petaled jeweled canopy. Above the canopy, celestial musicians play and scatter flowers as offerings. Below the image, on the right, is painted the form of a mantra master, wearing pure white robes, holding an incense burner in his hands, kneeling in worship, seated on white silk. The above is the description of the image of Śrīmahādevī.
Another image method: Make a celestial maiden image from Khadir wood (劫賓木), one inch in height. From the first day of the first month, the mantra master should bathe and set up various offerings before the image. Each day, add better offerings. Continue in this way until the fifteenth day is complete, and whatever is desired will be obtained as wished. When wanting to disperse the altar, burn Apāmārga grass (阿波末唎伽草, this is called 'ox knee grass') in the center of the altar. If wanting to perform the ritual, in the first, third, and seventh months, enter the altar during these months. The celestial maiden will be pleased; other months are not suitable. If wanting to subdue powerful ghosts, first burn Ariṣṭaka wood (阿唎瑟迦柴, this is called 'soapberry').
Another method: Use Kunduru incense (咒君杜嚕香, frankincense), Nyagrodha tree leaves (尼俱陀樹葉, banyan leaves), various incenses and flowers, and also use a lamp fueled by yellow cow ghee, doing this every day. Take the aforementioned flowers and fruits, recite the mantra one hundred and eight times, throwing them into the fire once for each recitation. Do this three times a day, completing it on the fifteenth day. After exiting the ritual space, all treasures, various garments, and grains will be abundant and nothing will be lacking.
Another method: For all painful places on a patient's body, use a black sheep wool rope, tying twenty-one knots, and tie it to the painful place, which will then be relieved and healed. Another method: Towards the bottom of the patient's bed, burn Manahsila (摩那屎啰, this is called 'realgar'), along with white mustard seeds and salt, every night. Upon smelling the medicinal fumes, the ghosts' bodies will split apart, and they will retreat and flee.
Another method: Take Gorocana (瞿嚧者那)
(此云牛黃)須曼華(此云相思是)搗為末咒之一百八遍。塗著額上前。一切障難自然散滅。
又法取丁香葉龍腦。搗為末咒之一千八遍。用涂心上。又取一分以緋袋宬之安頂上。一切眾生見者愛敬念。
若欲令怨家病時。當於功德天像前。立一肘水壇。壇門邊燒卻陀啰木(此云紫檀木是)又取市死人臂骨。野芥子。訶梨勒。燒作灰。乳汁和。畫作彼怨人形像。咒師誦咒。以右手把刀。左手執持。作瞋心誦咒一百八遍。又以左腳蹋畫人心上二十一遍咒時加𤙖㧊。
又法咒師若欲得一切眾生自來供養者。當於功德天像前。立二肘水壇。當壇西門。穿一肘火坑。咒師于壇門南坐。右手把方鹽一百八顆。一顆咒一遍。擲火爐中。如是十五日。一日三時一時一千八遍。並燒酥蜜白膠沉水蘇合香等。百味飲食自來供養。咒師無所乏少。又法若欲得見功德天者。當詣一大蓮花池可。以左手執香爐。入蓮華池。于其池中摘取一華。咒之一遍還擲著水中。如是滿一萬遍訖。爾時功德天當於七寶座。以自相好水中出現。爾時行者以銀缽。滿中盛龍腦香水。于其出處以水潑之。於是功德天而作是言。子欲令我作何等物。爾時行者即答。功德天神減少分施我。作是語已。功德天即自還去。於後行者去處。皆值財寶。求者稱
【現代漢語翻譯】 現代漢語譯本： （此云牛黃）須曼華（此云相思子）搗成末，唸咒一百零八遍。塗在額頭上，一切障礙災難自然消散。
又有一種方法，取丁香葉和龍腦，搗成末，唸咒一千零八遍。用它塗在心上。再取一份用紅色袋子裝好，放在頭頂上。一切眾生見到的人都會愛敬思念。
如果想要讓怨家生病，應當在功德天（Śrī-mahādevī）像前，設立一肘大小的水壇。在壇門邊燒掉陀啰木（Tagara，此云紫檀木）。再取市場上死人的臂骨、野芥子、訶梨勒（Harītakī），燒成灰。用乳汁調和，畫成那個怨家的人形像。咒師誦咒，用右手拿著刀，左手執持畫像，以嗔恨心誦咒一百零八遍。再用左腳踩在畫的人心上，唸咒二十一遍，唸咒時加上𤙖㧊。
又有一種方法，咒師如果想要得到一切眾生自己前來供養，應當在功德天（Śrī-mahādevī）像前，設立二肘大小的水壇。在壇的西門，挖一個一肘大小的火坑。咒師在壇門南邊坐下，右手拿著一百零八顆方鹽，一顆念一遍咒，扔進火爐中。這樣持續十五天，一天三次，一次一千零八遍。同時燒酥油、蜂蜜、白膠香、沉香、蘇合香等。各種美味飲食會自己前來供養，咒師不會缺少任何東西。又有一種方法，如果想要見到功德天（Śrī-mahādevī），應當前往一個大的蓮花池。用左手拿著香爐，進入蓮花池。在池中摘取一朵蓮花，念一遍咒，再扔回水中。這樣滿一萬遍后，這時功德天（Śrī-mahādevī）會在七寶座上，以她美好的形象在水中顯現。這時修行者用銀缽，盛滿龍腦香水，在她出現的地方潑灑。於是功德天（Śrī-mahādevī）會說：『你想要我做什麼？』這時修行者就回答：『功德天神（Śrī-mahādevī）請減少一部分分給我。』說完這些話后，功德天（Śrī-mahādevī）就會自己回去。之後修行者去的地方，都會遇到財寶，所求如願。
【English Translation】 English version: Sumanahua (meaning 'love-sickness seeds', also known as Bilva) mixed into powder, chant one hundred and eight times. Apply it to the forehead, and all obstacles and difficulties will naturally dissipate.
Another method: take clove leaves and camphor, grind them into powder, chant one thousand and eight times. Apply it to the heart. Then take a portion, put it in a scarlet bag, and place it on top of the head. All beings who see you will love, respect, and remember you.
If you want to make an enemy sick, you should set up a one-cubit water altar in front of the image of Śrī-mahādevī (Goddess of Merit). Burn Tagara wood (meaning 'purple sandalwood') beside the altar door. Also, take the arm bone of a dead person from the market, wild mustard seeds, and Harītakī, burn them into ashes. Mix with milk and draw an image of that enemy. The mantra master recites the mantra, holding a knife in the right hand and holding the image in the left hand, reciting the mantra with anger one hundred and eight times. Then step on the heart of the drawn person with the left foot, reciting the mantra twenty-one times, adding 𤙖㧊 while chanting.
Another method: if the mantra master wants all beings to come and make offerings themselves, he should set up a two-cubit water altar in front of the image of Śrī-mahādevī (Goddess of Merit). Dig a one-cubit fire pit at the west door of the altar. The mantra master sits south of the altar door, holding one hundred and eight square salt crystals in the right hand, chanting the mantra once for each crystal, and throwing it into the fire pit. Do this for fifteen days, three times a day, one thousand and eight times each time. At the same time, burn ghee, honey, white resin, aloeswood, styrax, and other fragrances. All kinds of delicious food will come and be offered, and the mantra master will lack nothing. Another method: if you want to see Śrī-mahādevī (Goddess of Merit), you should go to a large lotus pond. Hold an incense burner in the left hand and enter the lotus pond. Pick a lotus flower from the pond, chant the mantra once, and throw it back into the water. After doing this ten thousand times, Śrī-mahādevī (Goddess of Merit) will appear on a seven-jeweled seat in the water with her beautiful form. At this time, the practitioner should fill a silver bowl with camphor-scented water and sprinkle it where she appears. Then Śrī-mahādevī (Goddess of Merit) will say: 'What do you want me to do?' At this time, the practitioner should answer: 'Śrī-mahādevī (Goddess of Merit), please reduce a portion and give it to me.' After saying these words, Śrī-mahādevī (Goddess of Merit) will return on her own. Afterwards, wherever the practitioner goes, he will encounter wealth and treasures, and his wishes will be fulfilled.
意。種種隨心終不乏少。
又法取貰彌木(此云狗杞是也)寸截一百八段。咒一遍擲著火中。每日三時。一時一百八遍。如是滿足一百八日。於是行者。即得自悟三通智。又法或在寺中。若在房中。有舍利處。莊嚴道場。以功德天像。面向西著。寸截紫檀木。任婆木皮(此云苦棟)是二種物悉以酪酥蜜涂。涂一段木。咒之一遍。擲著火中。如是滿一百八段乃止。一日三時如是二十一日。行者日得銀錢五百文。
又法取優缽羅華。若無此華。取初出青蓮華。舍利波尼。鞞沙多波尼。摩陀那香。摩盧伽香。摩那叱啰以上六種。等分搗作末。以雪水和作丸。丸如小棗大。于金銀合子。重宬藥丸依如前法日夜誦咒不息。乃至藥自然動。動即以藥擲著口中。行者含訖。一切見者皆大歡喜。日行三千里可無所畏。
又法欲得功德天每恒歡喜者。取那伽枳薩(此雲龍華出崑崙山)須慰多。摩伽羅尼。三種等分搗為末。以雪水和藥為丸。丸如小棗大。以金合子宬藥。每日于功德天像前燒一丸。一切障難自然散滅。
又法以舍離沙(此云合歡)樹。一肘粗如指大。以娑羅樹汁。涂合歡枝上。咒師手執枝。于天像前。數數誦咒。滿一百八日。天女歡喜。所有患處。以此咒杖拄之即愈。
又法須取穀麥小豆。
【現代漢語翻譯】 現代漢語譯本：各種各樣的需求都能隨心滿足，不會感到缺少。
另一種方法是取貰彌木（Syamaka wood，這裡指的是狗杞），截成一百零八段，每念一遍咒語就投入火中。每天分三個時段進行，每個時段念一百零八遍。這樣持續一百零八天，修行者就能自然領悟三通智（過去、現在、未來三世的智慧）。或者在寺廟中，或者在房間里，在有舍利的地方，莊嚴地佈置道場，供奉功德天（Lakshmi）的畫像，面向西方。擷取紫檀木和任婆木皮（Nimba bark，這裡指的是苦楝），這兩種材料都用酪酥蜜塗抹。塗抹一段木頭，念一遍咒語，然後投入火中。這樣完成一百零八段木頭的焚燒。每天分三個時段進行，持續二十一天，修行者每天可以得到銀錢五百文。
另一種方法是取優缽羅華（Utpala flower，藍色蓮花），如果沒有這種花，就取初生的青蓮華（blue lotus）。以及舍利波尼（Saripani），鞞沙多波尼（Visata Pani），摩陀那香（Madanaka incense），摩盧伽香（Maruga incense），摩那叱啰（Manahsila）以上六種材料，等分搗成粉末，用雪水混合製成藥丸，藥丸如小棗般大小。用金銀盒子盛裝藥丸，依照前面的方法日夜不停地誦咒，直到藥丸自然震動。震動后，將藥丸投入口中含著。修行者含著藥丸后，所有見到他的人都會非常歡喜。每天可行走三千里，沒有什麼可畏懼的。
另一種方法是想要功德天（Lakshmi）經常歡喜，就取那伽枳薩（Nagakesara，這裡指的是龍華，產自崑崙山），須慰多（Suveta），摩伽羅尼（Makarani），這三種材料等分搗成粉末，用雪水混合製成藥丸，藥丸如小棗般大小。用金盒子盛裝藥丸，每天在功德天（Lakshmi）像前燒一丸，一切障礙和災難自然消散。
另一種方法是用舍離沙（Sarisa，這裡指的是合歡）樹，粗細如手指般，長約一肘。用娑羅樹汁塗抹在合歡樹枝上，咒師手持樹枝，在天女像前，不斷地誦咒，滿一百零八天，天女就會歡喜。所有患病的地方，用這根咒杖拄著就能痊癒。
另一種方法是需要取穀麥和小豆。
【English Translation】 English version: All kinds of desires will be fulfilled as one wishes, and there will be no lack.
Another method is to take Syamaka wood (here referring to dogwood), cut it into one hundred and eight pieces, and throw each piece into the fire after chanting a mantra once. This should be done three times a day, one hundred and eight times each time. If this is continued for one hundred and eight days, the practitioner will naturally attain the three kinds of knowledge (wisdom of the past, present, and future). Alternatively, in a temple or in a room, in a place where there are sariras (relics), decorate the altar solemnly and enshrine an image of Lakshmi (Goddess of Merit), facing west. Cut pieces of sandalwood and Nimba bark (here referring to neem), and coat both materials with ghee, curd, and honey. Coat a piece of wood, chant a mantra once, and then throw it into the fire. Complete the burning of one hundred and eight pieces of wood in this way. This should be done three times a day for twenty-one days, and the practitioner will receive five hundred coins of silver each day.
Another method is to take Utpala flowers (blue lotus). If this flower is not available, take newly bloomed blue lotus flowers. Also take Saripani, Visata Pani, Madanaka incense, Maruga incense, and Manahsila. Grind these six ingredients equally into powder, mix with snow water to make pills, the size of small dates. Store the pills in gold and silver boxes, and chant mantras day and night continuously according to the previous method, until the pills vibrate naturally. Once they vibrate, put a pill in your mouth and hold it. After the practitioner holds the pill, everyone who sees him will be very happy. One can travel three thousand miles a day without fear.
Another method is if you want Lakshmi (Goddess of Merit) to be constantly happy, take Nagakesara (here referring to dragon flower, produced in the Kunlun Mountains), Suveta, and Makarani. Grind these three ingredients equally into powder, mix with snow water to make pills, the size of small dates. Store the pills in a gold box, and burn one pill in front of the image of Lakshmi (Goddess of Merit) every day. All obstacles and calamities will naturally dissipate.
Another method is to use a Sarisa (here referring to mimosa) tree, about the thickness of a finger and one cubit long. Coat the mimosa branch with the juice of a Sal tree. The mantra master holds the branch and chants mantras repeatedly in front of the goddess's image for one hundred and eight days. The goddess will be pleased. Any afflicted area can be healed by touching it with this mantra staff.
Another method is to take grains of wheat, barley, and small beans.
咒之一遍擲著火中。令滿一千八遍。一日三時。如是滿足四十五日。一切家中谷麥豆。自然色別皆來聚集。又法欲除家內一切災禍。取伽羅樹枝。若無此木。取石榴枝。寸截。涂酥酪蜜咒之一遍。著火中燒滿一千八遍。一切災禍自然除滅。又法為除家內一切災障。每月八日十五日。炭灰二物和酪。咒之一百八遍散宅四方。當宅中立誦咒一千八遍。一切惡鬼不敢前進。咒師欲得天女歡喜者。于像前作四肘水壇。壇中心穿一肘火坑。深七寸。畫作十二葉蓮華形。于中燒紫檀木桑木。柴長一肘。各一束。如是每日三度。于像前燒之。種種供養。並燒酥酪粳。米華蕎麥華。誦大身咒至十萬遍。依如此法。天女歡喜恒具大驗。誦此咒不得行欲。誦此咒者得無所畏。若阿須輪鬼神龍神無能害者。說此咒已。阿難及諸比丘。皆前為佛作禮而退。此功德天女法竟。
佛說陀羅尼集經卷第十 大正藏第 18 冊 No. 0901 陀羅尼集經
佛說陀羅尼集經卷第十一(諸天卷下)
大唐天竺三藏阿地瞿多譯
諸天等獻佛助成三昧法印咒品
一時佛在毗富羅山大眾會中。說諸金剛陀羅尼印秘密法藏神咒壇法。於是會中。有梵天王及天帝釋摩醯首羅。日天月天星天地天四天大王火天等俱。是諸天王各
【現代漢語翻譯】 現代漢語譯本 咒語唸誦一遍，就投入火中。這樣念滿一千八遍。一天三次。如此滿足四十五天。一切家中的穀物、麥子、豆類，自然會顏色分明地聚集而來。又有一種方法，想要去除家中一切災禍，取伽羅樹的樹枝（若沒有這種樹木，就取石榴樹的樹枝），截成一寸長。塗上酥油、酪、蜂蜜，咒語唸誦一遍，就投入火中燒，燒滿一千八遍。一切災禍自然除滅。又有一種方法，爲了去除家中一切災障，每月初八、十五這兩天，將炭灰和酪混合。咒語唸誦一百零八遍，撒在住宅的四方。在住宅中站立，誦咒一千八遍。一切惡鬼不敢前進。咒師想要得到天女歡喜，就在天女像前製作四肘的水壇。壇的中心挖一個一肘的火坑，深七寸。畫成十二葉蓮花形。在其中燒紫檀木、桑木，柴長一肘，各一束。像這樣每天三次，在天女像前燒這些東西。種種供養，並且燒酥油、酪、粳米、華蕎麥華。誦大身咒至十萬遍。依照這個方法，天女歡喜，經常有大的靈驗。誦這個咒語不能行房事。誦這個咒語的人能得到無所畏懼。無論是阿須輪（Asura，意為非天）、鬼神、龍神，都不能加害。說完這個咒語后，阿難（Ananda，佛陀的十大弟子之一）以及各位比丘（Bhiksu，出家受具足戒的男性佛教徒），都上前為佛作禮而退。這部功德天女法到此結束。
《佛說陀羅尼集經》卷第十 大正藏第 18 冊 No. 0901 《陀羅尼集經》
《佛說陀羅尼集經》卷第十一(諸天卷下)
大唐天竺三藏阿地瞿多譯
諸天等獻佛助成三昧法印咒品
一時，佛在毗富羅山（Vipula Mountain）大眾會中。說諸金剛陀羅尼印秘密法藏神咒壇法。於是會中，有梵天王（Brahma，印度教的創造之神）及天帝釋（Indra，帝釋天），摩醯首羅（Mahesvara，即濕婆神），日天（Surya，太陽神）、月天（Chandra，月亮神）、星天地天、四天大王（Four Heavenly Kings）、火天（Agni，火神）等俱。是諸天王各
【English Translation】 English version Chant the mantra once and throw it into the fire. Repeat this one thousand and eight times. Three times a day. Fulfill this for forty-five days. All the grains, wheat, and beans in the house will naturally gather, each with its distinct color. Another method: if you want to remove all disasters from the house, take branches of the Agaru tree (if this tree is not available, take pomegranate branches), cut them into one-inch lengths. Coat them with ghee, curd, and honey, chant the mantra once, and burn them in the fire, repeating one thousand and eight times. All disasters will naturally be eliminated. Another method: to remove all obstacles from the house, on the eighth and fifteenth days of each month, mix charcoal ash and curd. Chant the mantra one hundred and eight times and scatter it in the four directions of the house. Stand in the house and recite the mantra one thousand and eight times. All evil ghosts will not dare to approach. If a mantra master wants to please a heavenly woman (Devi), create a four-cubit water altar in front of her image. In the center of the altar, dig a one-cubit fire pit, seven inches deep. Draw it in the shape of a twelve-petaled lotus flower. Burn sandalwood and mulberry wood in it, each bundle of firewood being one cubit long. Do this three times a day in front of the image. Make various offerings, and burn ghee, curd, polished rice, buckwheat flowers. Recite the Great Body Mantra up to one hundred thousand times. According to this method, the heavenly woman will be pleased, and great signs will constantly appear. One must not engage in sexual activity while reciting this mantra. One who recites this mantra will obtain fearlessness. Neither Asuras (non-gods), ghosts, spirits, nor dragon gods can harm them. After this mantra was spoken, Ananda (one of the ten principal disciples of the Buddha) and all the Bhiksus (ordained male Buddhist monastic) came forward, paid homage to the Buddha, and withdrew. This concludes the Dharma of the Merit Heavenly Woman.
The Sutra of Collected Dharanis Spoken by the Buddha, Volume 10 Taisho Tripitaka, Volume 18, No. 0901, Sutra of Collected Dharanis
The Sutra of Collected Dharanis Spoken by the Buddha, Volume 11 (Lower Section of Devas)
Translated by Atikuta of Great Tang and India
Chapter on the Dharani Mudras Offered by the Devas to Assist in Accomplishing Samadhi
At one time, the Buddha was in the assembly on Vipula Mountain. He spoke of the secret Dharma treasury of the Vajra Dharani Mudras and the methods of the mantra altar. In that assembly were Brahma (the creator god in Hinduism), Indra (the lord of the gods), Mahesvara (Shiva), Surya (the sun god), Chandra (the moon god), the Starry Sky Devas, the Four Heavenly Kings, Agni (the god of fire), and others. Each of these Deva Kings
有無量諸眷屬。俱共會說法。叉有無量天龍八部諸大鬼神藥叉羅剎諸眷屬等。聞是金剛神通自在法咒功能。各大驚怕莫知走處。佛語止止汝等莫怕。此金剛法藏大有利益。汝等諦聽我為汝等。說諸利益方便之事。
爾時天龍八部眾等。聞佛說已心生歡喜。各各慚愧悔諸罪過。從座而起五體投地。頭面禮敬前白佛言。世尊我等眷屬各有一百一十二大將。一一大將各領四萬藥叉眷屬。一一藥叉各領四百萬億鬼神。相共遊行娑婆世界。滿諸國土常伺人便。貪食血肉為諸橫難。縱暴天下破壞正法。欺誑三寶恒作不善。我等愚癡不知諸佛慈悲。憐愍一切眾生多諸利益。我等眷屬各各不覺心口失念。發大誓願歸佛法僧。同諸天等獻是神咒助護三寶。不敢違教從佛印可。對佛菩薩金剛等前。結諸要誓。我等從眾所領眷屬。在在處處如有寺舍道場。講說大乘法輪。及有誦持陀羅尼藏神咒印者。所住之處若有惱亂。反加殘害不相擁護。我等眷屬即同欺犯負於三寶。我等皆當未來之世。誓願不得成佛道果。愿佛證明印可法咒。我等亦當同諸佛等利益一切。
大梵摩天法印咒第一
仰右手掌。直申小指頭指。屈無名指中指中節。頭並向上豎之。大指附於頭指側上。大指來去咒曰。
唵(一)輸嚕(二合)致(二)悉
【現代漢語翻譯】 現代漢語譯本 有無量數的眷屬，一起集會聽聞佛法。又有無量數的天龍八部以及各大鬼神、藥叉（Yaksha，一種鬼神）、羅剎（Rakshasa，一種惡鬼）等眷屬。聽到這金剛神通自在法咒的功能，都非常驚恐害怕，不知該逃往何處。佛說：『停止！停止！你們不要害怕。這金剛法藏有很大的利益。你們仔細聽著，我為你們講述各種利益和方便之事。』 當時，天龍八部等眾，聽聞佛的說法后，心中生起歡喜，各自慚愧，懺悔自己的罪過。從座位上站起來，五體投地，頭面禮敬，向前對佛說：『世尊，我們的眷屬各自有一百一十二位大將，每一位大將各自統領四萬藥叉眷屬，每一位藥叉各自統領四百萬億鬼神，共同侵擾娑婆世界（Saha World，我們所居住的世界），遍佈各個國土，常常伺機尋找人的弱點，貪食人的血肉，製造各種橫禍災難，在天下肆意暴虐，破壞正法，欺騙迷惑三寶（佛、法、僧），經常做不善之事。我們愚癡無知，不瞭解諸佛的慈悲，憐憫一切眾生，給予他們諸多利益。我們的眷屬各自不覺，心口失念，發出大誓願，皈依佛法僧，與諸天等一起獻上這神咒，幫助守護三寶，不敢違背教誨，懇請佛印可。在佛、菩薩、金剛等面前，結下各種重要誓言。我們以及我們所統領的眷屬，無論在任何地方，如有寺廟道場，講說大乘法輪，以及有誦持陀羅尼藏神咒印者，他們所居住的地方如果受到惱亂，反而加以殘害，不加以擁護，我們的眷屬就等同於欺騙冒犯三寶。我們都將在未來之世，發誓不能成就佛道果位。愿佛證明印可這法咒。我們也應當像諸佛一樣利益一切眾生。』 大梵摩天法印咒第一 仰起右手掌。直伸小指和頭指，彎曲無名指和中指的中節，指頭併攏向上豎起。大拇指附在頭指的側面。大拇指來去，唸誦咒語： 唵(om)(一)輸嚕(shulu)(二合)致(zhi)(二)悉(xi)
【English Translation】 English version They had immeasurable retinues, all gathered together to hear the Dharma. Furthermore, there were immeasurable Devas, Nagas, the Eight Classes of beings, and great ghosts, spirits, Yakshas (Yaksha, a type of spirit), Rakshasas (Rakshasa, a type of demon), and their retinues. Upon hearing the power of this Vajra (Diamond) Spiritual Penetration Self-Mastery Dharma Mantra, they were all greatly frightened and did not know where to flee. The Buddha said, 'Stop! Stop! Do not be afraid. This Vajra Dharma Treasury is of great benefit. Listen attentively, and I will explain to you the matters of benefit and expedient means.' At that time, the assembly of Devas, Nagas, and the Eight Classes of beings, upon hearing the Buddha's words, felt joy in their hearts. Each felt ashamed and repented of their transgressions. They arose from their seats, prostrated themselves with their five limbs touching the ground, and with their heads and faces paid homage, saying to the Buddha, 'World Honored One, each of our retinues has one hundred and twelve great generals. Each great general leads forty thousand Yaksha (Yaksha, a type of spirit) retinues. Each Yaksha leads four million trillion ghosts and spirits. Together, they harass the Saha World (Saha World, the world we live in), filling all lands, constantly seeking opportunities to exploit people. They greedily devour flesh and blood, causing all kinds of unexpected disasters. They act violently and tyrannically throughout the world, destroying the Proper Dharma, deceiving and deluding the Three Jewels (Buddha, Dharma, Sangha), and constantly committing unwholesome deeds. We are ignorant and do not understand the compassion of all Buddhas, who pity all sentient beings and bestow upon them many benefits. Our retinues, without realizing it, lost mindfulness in their hearts and mouths, and made great vows to take refuge in the Buddha, Dharma, and Sangha. Together with the Devas, we offer this spiritual mantra to help protect the Three Jewels, daring not to disobey the teachings. We beseech the Buddha to approve. Before the Buddha, Bodhisattvas, Vajras, and others, we make various important vows. We and the retinues we lead, wherever there are monasteries or Dharma practice places, where the Great Vehicle Dharma Wheel is being expounded, and where there are those who recite and uphold the Dharani Treasury spiritual mantra seals, if those places are disturbed, or if harm is inflicted instead of protection, our retinues will be the same as deceiving and offending the Three Jewels. We will all, in future lives, vow not to attain the fruit of Buddhahood. May the Buddha certify and approve this Dharma mantra. We shall also, like all Buddhas, benefit all beings.' The First Great Brahma Heaven Dharma Seal Mantra Raise the right palm upward. Straighten the little finger and index finger, bend the middle joints of the ring finger and middle finger, with the tips together and pointing upwards. The thumb is attached to the side of the index finger. Move the thumb back and forth while reciting the mantra: Om (一) Shulu (二合) Zhi (二) Xi
彌哩(三合)致(三)陀啰(上音)尼(四)鳴𤙖訶(上音五)
是法印咒。若有人等受持此法。修習是咒。供養梵天。欲得驗者。日日洗手面訖。先胡跪地。於左腋中以俠澡罐。罐口向前。即以左手作此印已。寫澡罐水。盛印掌中。口近其掌。咒水三遍自飲水訖。又更印中盛水。以拭自口誦咒三遍。又印中盛水咒之三遍。即用水泮自右腳上。次泮左腳上。復以右手大指無名指。捺自兩眼兩鼻口中右耳左耳竟。向自頭上過手放之。若是好事。以頭指。入中指頭大指兩指之間。即以頭指向外放之。出聲彈指。若是惡事。即以大指中指相捻。出聲彈指。作此法者。種種得驗。作法即成。論義得勝。若作都大道場之時。亦作印咒喚梵天。人助護供養。如能日日誦咒。供養一切佛等。一切有驗。
帝釋天法印咒第二
先仰兩手。即以二無名指相鉤。其二中指及二小指。各向掌屈之。二頭指各斜豎。頭相拄。以二大指亦斜豎。附博頭指側大指來去咒曰。
唵(一)怯皤弭唎(二合)佉(二)怯皤伽弭唎(二合)佉(三)那羅阿姥腎穰(二合)(四)阿姥皤訶(五)阿佉殊姥佉(六)娑伽提(七)時那筏啰(二合)𠺒(八)莎(去音)訶(九)
是法印咒。若有人等。受持是咒印等。供養天帝者。
【現代漢語翻譯】 現代漢語譯本 彌哩致陀羅尼鳴𤙖訶
這是法印咒。如果有人受持此法，修習此咒，供養梵天（Brahmā，創造之神），想要得到驗證，每天洗手洗臉后，先胡跪于地，左腋下夾著澡罐，罐口向前。然後用左手結此印，倒澡罐中的水，盛在掌中，口靠近手掌，對著水唸咒三遍后飲用。再在印中盛水，用來擦拭自己的嘴，誦咒三遍。又在印中盛水，咒之三遍，然後用水灑在自己的右腳上，再灑在左腳上。再用右手大拇指和無名指按壓自己的雙眼、雙鼻孔、口中、右耳、左耳，然後向頭頂上方劃過，放開手指。如果是好事，用食指插入中指和拇指之間，然後將食指向外放出，出聲彈指。如果是壞事，就用拇指和中指相捻，出聲彈指。這樣做，種種事情都能得到驗證，做法就能成功，辯論也能獲勝。如果要做大型道場時，也結此印唸咒，召喚梵天，請人幫助守護供養。如果能每天誦咒，供養一切佛等，一切都會應驗。
帝釋天（Indra，眾神之王）法印咒第二
先仰起兩手，然後將兩個無名指互相勾住，兩個中指和兩個小指向掌心彎曲。兩個食指斜向上豎起，指尖相抵。兩個大拇指也斜向上豎起，貼靠在食指旁邊，大拇指可以來回移動。唸咒如下：
唵(om) 怯皤弭唎(khe pva mi ri)佉(kha) 怯皤伽弭唎(khe pva ga mi ri)佉(kha) 那羅阿姥腎穰(na ra a mu shen rang) 阿姥皤訶(a mu po he) 阿佉殊姥佉(a kha shu mu kha) 娑伽提(suo qie ti) 時那筏啰𠺒(shi na fa la ye) 莎訶(suo he)
這是法印咒。如果有人受持此咒印等，供養天帝釋（Śakra，帝釋天）。
【English Translation】 English version Mili(triple) zhi(triple) Tuoluoni(rising tone)(four) ming hong he(rising tone)(five)
This is a Dharma seal mantra. If someone receives and upholds this Dharma, practices this mantra, and makes offerings to Brahmā (the creator god), and wishes to have it verified, they should wash their hands and face daily. First, kneel on the ground with the left arm holding a water pitcher, the mouth of the pitcher facing forward. Then, with the left hand forming this mudra, pour water from the pitcher into the palm. Bring the mouth close to the palm and chant the mantra three times over the water, then drink the water. Again, fill the palm with water and use it to wipe the mouth, chanting the mantra three times. Again, fill the palm with water, chant the mantra three times, and then sprinkle the water on the right foot, then on the left foot. Next, use the right thumb and ring finger to press on the eyes, nostrils, mouth, right ear, and left ear, then move the hand over the head and release it. If it is a good thing, insert the index finger between the middle finger and thumb, then release the index finger outward, snapping the fingers audibly. If it is a bad thing, pinch the thumb and middle finger together, snapping the fingers audibly. By performing this practice, various things can be verified, the practice will be successful, and one will be victorious in debate. If performing a grand Dharma assembly, also form this mudra and chant the mantra to summon Brahmā, and have people help protect and make offerings. If one can chant the mantra daily and make offerings to all Buddhas, everything will be verified.
The Second Dharma Seal Mantra of Śakra (King of the Gods)
First, raise both hands upward. Then, hook the two ring fingers together. Bend the two middle fingers and two little fingers towards the palms. Raise the two index fingers diagonally, with the tips touching. Also raise the two thumbs diagonally, attaching them to the sides of the index fingers. The thumbs can move back and forth. Chant the mantra:
唵(om) 怯皤弭唎(khe pva mi ri)佉(kha) 怯皤伽弭唎(khe pva ga mi ri)佉(kha) 那羅阿姥腎穰(na ra a mu shen rang) 阿姥皤訶(a mu po he) 阿佉殊姥佉(a kha shu mu kha) 娑伽提(suo qie ti) 時那筏啰𠺒(shi na fa la ye) 莎訶(suo he)
This is a Dharma seal mantra. If someone receives and upholds this mantra and mudra, and makes offerings to Śakra (Indra).
種種有驗。若在佛前。每日作意常供養者。是人恒得諸天衛護一切歡喜。
摩醯首羅天法印咒第三
合掌以二大指二頭指二小指。皆相著豎。即以右手中指。叉在左手中指無名指芰出。又以無名指。復叉。在左無名小指芰出。以左手無名指。叉在右手無名指中指芰出。又以中指叉。在右手頭指中指芰出。二手指相叉。以向外。各博著手背節間。大指來去咒曰。
唵(一)毗跢啰(二合)薩尼(二)波啰(二合)末(平音)陀(去音)尼(三)瞋陀(去音)尼(四)頻陀(去音)尼(五)莎(去音)訶(六)
是法印咒。若有人等日日受持此印誦咒。供養摩醯首羅天者。種種得驗。每作是印誦咒。供養諸佛之時。一切佛等亦生歡喜。兼療一切諸病有驗。
摩醯首羅天求馬古印咒第四
右手屈中指最下節。向掌內。其餘二節直申。又以無名指。苾在中指背根。又屈小指頭向掌中。又屈頭指。以中節文押無名指甲。又屈大指。以大指文押頭指甲。以其大指頭。復押小指甲咒曰。
唵(一)潛倍謀戲(二)莎(去音)訶(三)
若人慾得求馬古者。七日之中全不吃食。日日作此印。印中中指上。以酥蜜涂之。數數誦咒。口云所求馬古名字。急急來者。至第七日即來打門。夜
【現代漢語翻譯】 現代漢語譯本： 種種都有應驗。如果在佛前，每日用心作意常常供養的人，這個人經常得到諸天護衛，一切都歡喜。
摩醯首羅天（Maheśvara，大自在天）法印咒第三
合掌，將兩根大拇指、兩根食指、兩根小指，都互相靠著豎起來。然後用右手中指，交叉在左手中指、無名指之間穿出。又用無名指，再次交叉，在左手無名指、小指之間穿出。用左手無名指，交叉在右手無名指、中指之間穿出。又用中指交叉，在右手食指、中指之間穿出。兩手指互相交叉，向外，各自貼著手背的關節之間。大拇指來回移動，唸咒說：
唵(om)（1）毗跢啰(vitara)（二合）薩尼(sani)（2）波啰(para)（二合）末(mata)（平音）陀(da)（去音）尼(ni)（3）瞋陀(chinda)（去音）尼(ni)（4）頻陀(bhinda)（去音）尼(ni)（5）莎(svā)（去音）訶(hā)（6）
這個法印咒，如果有人等日日受持這個印，誦持這個咒，供養摩醯首羅天（Maheśvara，大自在天）的，種種都能得到應驗。每次作這個印，誦這個咒，供養諸佛的時候，一切佛等也生歡喜。兼能治療一切諸病，有應驗。
摩醯首羅天（Maheśvara，大自在天）求馬古印咒第四
右手彎曲中指最下面的關節，向掌心內。其餘兩節伸直。又用無名指，緊貼在中指背根。又彎曲小指頭向掌中。又彎曲食指，用中節的紋路按住無名指甲。又彎曲大拇指，用大拇指的紋路按住食指甲。用大拇指頭，再按住小指甲，唸咒說：
唵(om)（1）潛倍謀戲(qián bèi móu xì)（2）莎(svā)（去音）訶(hā)（3）
如果有人想要得到求馬古，七天之中完全不吃東西，日日作這個印。用這個印印在中指上，用酥油蜂蜜塗抹它，數數誦咒，口中說所求馬古的名字，說『急急來』。到第七天就會來敲門，夜裡。
【English Translation】 English version: Various things will be verified. If one is in front of the Buddha, and daily makes an effort to constantly make offerings, that person will always be protected by the devas (gods) and will have all kinds of joy.
The Third Mudra and Mantra of Maheśvara (Great自在天) Deva
Join the palms, with the two thumbs, two index fingers, and two little fingers all touching and upright. Then, use the middle finger of the right hand to cross over and emerge between the middle finger and ring finger of the left hand. Then, use the ring finger again to cross over and emerge between the ring finger and little finger of the left hand. Use the ring finger of the left hand to cross over and emerge between the ring finger and middle finger of the right hand. Then, use the middle finger to cross over and emerge between the index finger and middle finger of the right hand. The two fingers cross each other, facing outwards, each adhering to the joints between the backs of the hands. Move the thumbs back and forth, reciting the mantra:
Oṃ (1) Vitara (2) Sani (3) Paramatani (4) Chindani (5) Bhindani (6) Svāhā
This mudra and mantra, if someone upholds this mudra and recites this mantra daily, making offerings to Maheśvara (Great自在天) Deva, various things will be verified. Each time this mudra is made and this mantra is recited, when making offerings to all the Buddhas, all the Buddhas will also rejoice. It can also cure all kinds of diseases and is effective.
The Fourth Mudra and Mantra of Maheśvara (Great自在天) Deva for Seeking Magu
Bend the middle finger of the right hand at the lowest joint, towards the palm. Extend the remaining two joints straight. Then, press the ring finger against the back root of the middle finger. Then, bend the tip of the little finger towards the palm. Then, bend the index finger, using the lines of the middle joint to press down on the nail of the ring finger. Then, bend the thumb, using the lines of the thumb to press down on the nail of the index finger. Use the tip of the thumb to press down on the nail of the little finger, reciting the mantra:
Oṃ (1) Qian Bei Mou Xi (2) Svāhā
If someone wants to obtain Magu, they should abstain from food entirely for seven days, making this mudra daily. Use this mudra to mark the middle finger, and smear it with ghee and honey. Recite the mantra repeatedly, and say the name of the Magu you seek, saying 'Come quickly'. On the seventh day, they will come knocking on the door, at night.
時作法。莫聽人知。若晝日作。牢閉門著莫聽人知。
又法以泥作四個像形。如天像長三四指。何等為四。一名阇夜。二名毗阇夜。三名阿自多。四名阿婆啰自多。又以泥作摩醯首啰天像。中央安摩醯首羅。右邊安阇夜及毗阇夜。左邊安阿自多及阿婆羅自多。前著火爐。取貓兒屎(此是西國鬼食餅名)及人爪甲與人頭髮。三種相和燒供養之。數數作印並誦咒已。口云所求馬古名字急急來看。如是七日日日作法。至第七日即來打門從心所愿。此法吃食亦無所苦。于夜作法莫令人知。若其晝日欲作法者。牢閉門著莫令人見。若事了竟收取其像。藏著還用。
東方提頭賴吒天王法印咒第五
側左手掌。中指已下三指把卷。又屈頭指中節。頭亦小曲。又以大指直斜申。頭勿捻著頭指上。右手亦同。唯舉腕下。著於左手臂上。大指來去咒曰。
唵(一)地𠼝致啰(上音)瑟吒(二合)(二)啰啰啰(三)波啰(二合)末(平音)陀(去音)那(四)莎(去音)訶(五)
南方毗嚕陀迦天王法印咒第六
側左手腕。以右腕側著左腕根上。二掌相背。以二中指相鉤申之如索。以二小指二頭指二大指。各曲之。頭指來去咒曰。
唵(一)毗嚕陀迦(二)藥叉地波跢曳(三)莎(去音)訶(
【現代漢語翻譯】 時作法。莫聽人知。若晝日作。牢閉門著莫聽人知。 （如果要做此法術，不要讓人知道。如果白天做，要關緊門，不要讓人知道。）
又法以泥作四個像形。如天像長三四指。何等為四。一名阇夜（Jhaya）。二名毗阇夜（Vijaya）。三名阿自多（Ajita）。四名阿婆啰自多（Aparajita）。又以泥作摩醯首啰（Maheśvara）天像。中央安摩醯首羅。右邊安阇夜及毗阇夜。左邊安阿自多及阿婆羅自多。前著火爐。取貓兒屎(此是西國鬼食餅名)及人爪甲與人頭髮。三種相和燒供養之。數數作印並誦咒已。口云所求馬古名字急急來看。如是七日日日作法。至第七日即來打門從心所愿。此法吃食亦無所苦。于夜作法莫令人知。若其晝日欲作法者。牢閉門著莫令人見。若事了竟收取其像。藏著還用。 （另一種方法是用泥做四個天神像，大約三四指長。這四個天神分別是：阇夜（Jhaya），毗阇夜（Vijaya），阿自多（Ajita），阿婆啰自多（Aparajita）。再用泥做一個摩醯首啰（Maheśvara）天神的像。把摩醯首羅放在中央，右邊放阇夜和毗阇夜，左邊放阿自多和阿婆羅自多。前面放一個火爐，取貓屎（這是西國鬼吃的餅的名字）、人的指甲和頭髮，把這三樣東西混合在一起燒，用來供養。多次結印並誦咒后，口中說出所求之人的名字，讓他們趕快來。這樣連續做七天，到第七天，他們就會來敲門，滿足你的願望。這個法術在飲食上沒有什麼禁忌。晚上做法時不要讓人知道。如果白天要做，要關緊門，不要讓人看見。事情結束后，把這些泥像收起來，藏好，以後還可以再用。）
東方提頭賴吒（Dhṛtarāṣṭra）天王法印咒第五 （東方提頭賴吒（Dhṛtarāṣṭra）天王的手印和咒語第五）
側左手掌。中指已下三指把卷。又屈頭指中節。頭亦小曲。又以大指直斜申。頭勿捻著頭指上。右手亦同。唯舉腕下。著於左手臂上。大指來去咒曰。 （左手掌側立，中指以下的三指握捲起來。再彎曲食指的中間關節，指頭也稍微彎曲。然後將大拇指伸直並斜向上，但不要碰到食指。右手也做同樣的動作，只是手腕抬起，放在左手臂上。大拇指來回移動，同時唸誦咒語：）
唵(om)(一)地𠼝致啰(上音)瑟吒(二合)(dhṛtarāṣṭra)(二)啰啰啰(rara rara)(三)波啰(二合)末(平音)陀(去音)那(paramadāna)(四)莎(去音)訶(svāhā)(五)
南方毗嚕陀迦（Virūḍhaka）天王法印咒第六 （南方毗嚕陀迦（Virūḍhaka）天王的手印和咒語第六）
側左手腕。以右腕側著左腕根上。二掌相背。以二中指相鉤申之如索。以二小指二頭指二大指。各曲之。頭指來去咒曰。 （左手腕側立。將右手腕側面放在左手腕根部。兩手掌背相對。用兩中指互相勾住並伸直，像繩索一樣。將兩小指、兩食指、兩大拇指都彎曲。食指來回移動，同時唸誦咒語：）
唵(om)(一)毗嚕陀迦(Virūḍhaka)(二)藥叉地波跢曳(yakṣādhipataye)(三)莎(去音)訶(svāhā)(四)
【English Translation】 When performing the ritual, do not let anyone know. If performing it during the day, keep the doors tightly closed and do not let anyone know.
Another method involves making four clay images, each about three or four fingers in length, representing deities. These four are: Jhaya, Vijaya, Ajita, and Aparajita. Also, make a clay image of the Maheśvara deity. Place Maheśvara in the center, with Jhaya and Vijaya on the right, and Ajita and Aparajita on the left. Place a fire pit in front. Take cat feces (which is the name of a ghost food cake from the Western countries), human nail clippings, and human hair. Mix these three ingredients together and burn them as an offering. Repeatedly perform the hand seals and recite the mantra. Then, say the name of the person you seek, urging them to come quickly. Perform this ritual daily for seven days. On the seventh day, they will come knocking at the door and fulfill your wishes. This method has no dietary restrictions. When performing the ritual at night, do not let anyone know. If you wish to perform it during the day, keep the doors tightly closed and do not let anyone see. After the ritual is complete, collect the images and store them away for future use.
The Fifth Hand Seal and Mantra of the Eastern King Dhṛtarāṣṭra
Turn the left palm sideways. Curl the three fingers below the middle finger into a fist. Also, bend the index finger at the middle joint, with the tip slightly curved. Then, extend the thumb straight and diagonally, without touching the tip of the index finger. Do the same with the right hand, but raise the wrist and place it on the left forearm. Move the thumb back and forth while reciting the mantra:
Oṃ (one) Dhṛtarāṣṭra (two) rara rara (three) paramadāna (four) svāhā (five)
The Sixth Hand Seal and Mantra of the Southern King Virūḍhaka
Turn the left wrist sideways. Place the side of the right wrist on the base of the left wrist. Place the backs of the two palms against each other. Hook the two middle fingers together and extend them like a rope. Bend the two little fingers, two index fingers, and two thumbs. Move the index finger back and forth while reciting the mantra:
Oṃ (one) Virūḍhaka (two) yakṣādhipataye (three) svāhā (four)
四)
西方毗嚕博叉天王法印咒第七
右手側腕。以右手腕。著於左手腕根上。二手中指已下三指。各屈在掌作卷屈二大指頭。各押中指甲上。以二頭指相交如索申之。大指來去咒曰。
唵(一)毗嚕博叉那(去音)伽(二)地波跢曳(三)莎(去音)訶(四)
北方毗沙門天王法印咒第八
左手側腕。屈頭指已下四指。在掌中作卷。又屈大指押頭指上。右手腕亦側之作卷。如左手法。唯以大指直申向上。於左手卷上累著。大指來去咒曰。
唵(一)吠賒啰(二合)么那(二)檀那牝(平音)陀羅(三)莎(去音)訶(四)
是四天王法印咒等。若諸人輩。受持諸佛般若菩薩金剛天等法咒之時。因有供養都會道場法壇之所。並作此印誦咒喚天。安置供養。即得一切人等歡喜。是天王等。過去亦曾供養十方一切諸佛及諸菩薩並金剛等。其咒印法皆同。諸佛之所印可。並顯像法具諸相貌。威侍佛所利益一切。
又四天王通心印咒第九
二手頭中小三指。反叉合掌。二無名指豎頭相拄。屈初節上。二大指還向內卷中。大指來去。
作是像已。于道場北面向南邊。作行安置竟。咒師南坐面向北方。即手作前法印各別作印。各誦其咒一一喚之。安置坐已。燒安悉
【現代漢語翻譯】 現代漢語譯本 四)
西方毗嚕博叉天王（Virupaksa，四大天王之一，守護西方）法印咒第七
右手側腕，將右手腕放在左手腕根上，兩手中指以下的三指各自彎曲在掌中成捲曲狀，兩個大拇指分別按在中指的指甲上，兩個食指交叉如繩索般伸直。移動大拇指，唸誦咒語：
唵(om)(一) 毗嚕博叉那(Virupaksana) 伽(ga)(二) 地波跢曳(dipataya)(三) 莎(svaha)(去音)(四)
北方毗沙門天王（Vaisravana，四大天王之一，守護北方）法印咒第八
左手側腕，彎曲食指以下的四指在掌中成捲曲狀，再彎曲大拇指按在食指上。右手腕也側腕成捲曲狀，如左手做法。唯獨將大拇指筆直向上伸。在左手卷上疊放著。移動大拇指，唸誦咒語：
唵(om)(一) 吠賒啰(vaisra)(二合)么那(mana)(二) 檀那牝(dhanada)(平音)陀羅(dhara)(三) 莎(svaha)(去音)(四)
這些四天王法印咒等，如果有人受持諸佛般若菩薩金剛天等法咒的時候，因為有供養集會道場法壇的地方，就做此印，誦咒呼喚天神，安置供養，就能得到一切人的歡喜。這些天王等，過去也曾供養十方一切諸佛及諸菩薩並金剛等，他們的咒印法都相同，是諸佛所印可的，並且顯現形象，具備各種相貌，威嚴地侍奉在佛的身邊，利益一切眾生。
又四天王通心印咒第九
兩手食指、中指、小指反向交叉合掌，兩個無名指豎起指頭相抵，彎曲第一節，兩個大拇指還向內捲起。移動大拇指。
做好這個手印后，在道場北面向南邊，進行安置完畢。咒師向南坐，面向北方，就用手做前面的法印，各自結印，各自誦唸其咒語，一一呼喚他們，安置坐好后，燒安息香。
【English Translation】 English version IV)
The Seventh Mudra and Mantra of Virupaksa (Guardian of the West) Heavenly King
Turn the right wrist sideways. Place the right wrist on the base of the left wrist. Bend the three fingers below the middle fingers of both hands into the palms, forming a curled shape. Press the two thumbs onto the nails of the middle fingers respectively. Cross the two index fingers like a rope and extend them. Move the thumbs back and forth, chanting the mantra:
Om (一) Virupaksana (二) ga (三) dipataya (四) Svaha
The Eighth Mudra and Mantra of Vaisravana (Guardian of the North) Heavenly King
Turn the left wrist sideways. Bend the four fingers below the index finger into the palm, forming a curled shape. Then bend the thumb and press it on the index finger. Turn the right wrist sideways as well, forming a curled shape, like the left hand. Only extend the thumb straight upwards. Place it on top of the curled left hand. Move the thumb back and forth, chanting the mantra:
Om (一) Vaisramana (二) dhanada dhara (三) Svaha
These are the mudras and mantras of the Four Heavenly Kings. If people uphold the mantras of Buddhas, Prajna Bodhisattvas, Vajras, and Devas, when there are places for offering assemblies, Bodhimanda, and Dharma altars, make these mudras, chant the mantras to invoke the Devas, and arrange offerings, then you will gain the joy of all people. These Heavenly Kings have also made offerings to all Buddhas, Bodhisattvas, and Vajras in the ten directions in the past. Their mantra and mudra methods are all the same, approved by all Buddhas, and they manifest images with various appearances, respectfully attending the Buddha, benefiting all beings.
Also, the Ninth Universal Mind Mudra and Mantra of the Four Heavenly Kings
Cross the index, middle, and little fingers of both hands in reverse, joining the palms. Raise the ring fingers and touch their tips together. Bend the first joints. Curl the two thumbs inward.
After making this mudra, arrange it facing south from the north side of the Bodhimanda. The mantra master sits facing north, and makes the previous mudras with his hands, each making a separate mudra, each reciting their mantra, invoking them one by one, and after arranging them to sit, burn benzoin.
香種種供養。次作通心印誦通心咒。咒曰。
又四天王通心印咒第十(咒用最後)
右手大指中指小指。皆豎向上。屈頭指無名指。捲著掌上手掌向前屈肘向上(不是別來去法)。
咒曰。
那(上音)謨毗(上音)嚕茶(上音)迦(上音)夜(一)那麼毗(上音)嚕跛叉夜(二)那麼吠(輕呼)賒啰皤拏曳(三)那麼提唎(二合)底啰(長音)瑟吒(二合)啰夜(四)跢侄他(五)壇茶(徒皆反)陀壇茶(六)壇吒(上音)䶩壇吒䶩(七)跢摩唎(八)莎訶(九)
若能清凈如法。受持是法印咒。四大天王將二十八部善神。來詣道場助護行者。治一切病。七日咒之悉皆除差。
四天王像法
提頭賴吒天王像法。其像身長量一肘作。身著種種天衣。嚴飾極令精妙。與身相稱。左手申臂垂下把刀。右手屈臂。向前仰手。掌中著寶。寶上出光。
毗嚕陀迦天王像法。其像大小衣服準前。左手亦同前天王法。申臂把刀。右手執槊。槊根著地。
毗嚕博叉天王像法。其像大小衣服準前。左手同前。唯執槊異。其右手中而把赤索。
毗沙門天王像法。其像大小衣服準前。左手同前。執槊拄地。右手屈肘擎于佛塔。
作是像已。于道場北。面向南邊。作行安
【現代漢語翻譯】 現代漢語譯本： 香和各種供品供養。然後結通心印，誦通心咒。咒語如下： 又四天王通心印咒第十（咒語在最後） 右手大拇指、中指、小指都豎直向上。彎曲食指、無名指，捲著放在掌心上，手掌向前，彎曲手肘向上（不是其他的來去法）。 咒語如下： 那(nà)謨(mó)毗(pí)嚕(lū)茶(chá)迦(jiā)夜(yè)（一）那麼(nà mó)毗(pí)嚕(lū)跛(bǒ)叉(chā)夜(yè)（二）那麼(nà mó)吠(fèi)賒(shē)啰(luó)皤(pó)拏(ná)曳(yì)（三）那麼(nà mó)提(tí)唎(lì)（二合）底(dǐ)啰(luó)（長音）瑟(sè)吒(zhà)（二合）啰(luó)夜(yè)（四）跢(dá)侄(zhí)他(tuō)（五）壇(tán)茶(chá)（徒皆反）陀(tuó)壇(tán)茶(chá)（六）壇(tán)吒(zhà)（上音）䶩(chǐ)壇(tán)吒(zhà)䶩(chǐ)（七）跢(dá)摩(mó)唎(lì)（八）莎(suō)訶(hē)（九） 如果能夠清凈如法地受持這個法印和咒語，四大天王將帶領二十八部善神，來到道場幫助和守護修行者，治療一切疾病。唸誦七天，所有疾病都能夠痊癒。 四天王像法 提頭賴吒(Dhrtarastra)天王（持國天王）的像法。其像身高一肘。身上穿著各種天衣，裝飾得非常精美，與身形相稱。左手伸臂垂下，拿著刀。右手彎曲手臂，向前仰著手，掌心中放著寶物。寶物上發出光芒。 毗嚕陀迦(Virudhaka)天王（增長天王）的像法。其像的大小和衣服與前面一樣。左手也與前面的天王一樣，伸臂拿著刀。右手拿著長槊，長槊的根部著地。 毗嚕博叉(Virupaksa)天王（廣目天王）的像法。其像的大小和衣服與前面一樣。左手與前面一樣，只是拿著長槊不同。其右手中拿著赤色的繩索。 毗沙門(Vaisravana)天王（多聞天王）的像法。其像的大小和衣服與前面一樣。左手與前面一樣，拿著長槊拄地。右手彎曲手肘，托著佛塔。 製作好這些像之後，在道場的北面，面向南邊，進行安置。
【English Translation】 English version: Offer incense and various offerings. Then form the Universal Mind Mudra and recite the Universal Mind Mantra. The mantra is as follows: Also, the Tenth Universal Mind Mantra of the Four Heavenly Kings (the mantra is at the end) The right thumb, middle finger, and little finger are all held straight up. Bend the index finger and ring finger, curling them into the palm. The palm faces forward, and the elbow is bent upwards (not other methods of coming and going). The mantra is as follows: Na(ná)mo(mó) Vi(pí)ru(lū)dha(chá)ka(jiā)ya(yè) (1) Nama(ná mó) Vi(pí)ru(lū)paksa(bǒ chā)ya(yè) (2) Nama(ná mó) Vesa(fèi shē)rava(luó)naya(pó ná)ye(yì) (3) Nama(ná mó) Ti(tí)ri(lì) (combined) Ti(dǐ)ra(luó) (long sound) Stha(sè)ta(zhà) (combined) ra(luó)ya(yè) (4) Tata(dá)jita(zhí)tha(tuō) (5) Tanda(tán chá) (tu jie fan) Dha(tuó)tanda(tán chá) (6) Tantta(tán zhà) (rising tone) Chi(chǐ) Tantta(tán zhà) Chi(chǐ) (7) Tata(dá)ma(mó)ri(lì) (8) Svaha(suō hē) (9) If one can purely and according to the Dharma receive and uphold this Dharma Mudra and Mantra, the Four Heavenly Kings will lead the twenty-eight classes of virtuous spirits to come to the Mandala to assist and protect the practitioner, curing all illnesses. Recite it for seven days, and all illnesses will be cured. Iconography of the Four Heavenly Kings Iconography of Dhrtarastra (持國天王) Heavenly King. The statue should be one elbow in height. The body is adorned with various heavenly garments, decorated with utmost refinement, befitting the form. The left hand extends the arm downwards, holding a sword. The right arm is bent, with the hand facing upwards, holding a jewel in the palm. Light emanates from the jewel. Iconography of Virudhaka (增長天王) Heavenly King. The size and clothing of the statue are as before. The left hand is also the same as the previous Heavenly King, extending the arm and holding a sword. The right hand holds a spear, with the base of the spear touching the ground. Iconography of Virupaksa (廣目天王) Heavenly King. The size and clothing of the statue are as before. The left hand is the same as before, only the spear is different. The right hand holds a red rope. Iconography of Vaisravana (多聞天王) Heavenly King. The size and clothing of the statue are as before. The left hand is the same as before, holding a spear resting on the ground. The right elbow is bent, supporting a Buddha stupa. After making these images, place them north of the Mandala, facing south.
置竟。咒師南坐面向北方。即手作前法印。誦咒一一喚之。安置坐已。燒安悉香種種供養。及誦心咒咒曰。
唵(一)漸婆羅(二)謝輦陀羅夜(三)莎(去音)訶(四)
是法印咒。名四天王通心印咒。若作像身。于道場中日日作印。對於像前誦上咒等。及誦心咒。得四天王歡喜垂恩。若能誦咒滿十萬遍。療病大驗多得錢財。
日天法印咒第十一
先背兩手。中指無名指小指。等背豎使齊。以二頭指斜直頭相拄。以二大指側屈。捻頭指側本節文。大指來去咒曰。
唵(一)娑訶薩啰(二)啰(上音)濕迷(二合)(三)莎(去音)訶(四)
是法印咒。若有受持此印誦咒。日日供養日天子者。一切無病。若在佛前為供養者。諸佛歡喜。
日天子供養印第十二(不見別咒)
右手無名指小指屈在掌中。以大指捺無名指小指上節。中指直豎。少屈頭指。指頭側著中指上節。即以左手四指。把腕。大指把著右手腕背。小指斜申屈。右臂肘直向上豎。
月天法印咒第十三
反叉二小指無名指。在掌中右押左。直豎上中指。頭相著。以二頭指。各押中指第三節上。以二大指。各捻掌中無名指兩頭。大指來去咒曰。
唵(一)住住缽底(二)莎(去音)訶
(三)
是法印咒。若作大道場都壇之時。當作此印誦咒供養。一切歡喜。
星宿天法印咒第十四
先仰右手。逆覆左手相叉。以右手無名指頭。齊押左手中指內根節。以右中指。押左無名指內根節。復以左無名指。逆累押右中指內根節。以左中指頭。捻右無名指內根節。總綟正如索。以二小指。直豎頭相拄。以二頭指斜直頭相拄。以二大指向身。頭相拄。開大指來去咒曰。
唵(一)那剎跢啰(二)提婆跢曳(三)莎(去音)訶(四)
是法印咒。若有咒師日日相續。對於佛前每作此印。誦咒供養者。身常無病。作都壇時亦通入數。誦喚供養一切歡喜。
地天法印咒第十五
合腕以二頭指及二小指。反叉在掌中左押右。以二中指及二無名指。直豎頭相拄。以二大指並豎。押二頭指側。大指來去咒曰。
唵(一)婆孫陀哩(二)陀那陀若(三)缽啰(二合)婆(上音)啰怛(二合上音)你(四)莎(去音)訶(五)
是法印咒。若有人等日日相續。受持此印至心誦咒。供養地天。得一切珍寶。若作都壇時亦通一位。喚而供養一切歡喜。
火天法印咒第十六
直豎右手后三指。頭指少曲。以大指屈在掌中。頭指來去咒曰。
唵(一)阿耆那
【現代漢語翻譯】 現代漢語譯本 (三)
這是法印咒。如果建造大道場都壇（指大型的壇場）時，應當結此印，誦此咒進行供養，一切都會歡喜。
星宿天法印咒第十四
先仰起右手，反過來用左手交叉握住右手。用右手無名指的指尖，按壓在左手中指的內側根部。用右手中指，按壓在左手無名指的內側根部。再用左手無名指，反過來按壓在右手中指的內側根部。用左手中指的指尖，捻住右手無名指的內側根部。總的來說，就像繩索一樣纏繞。將兩個小指，直立起來指尖相抵。將兩個食指斜著直立，指尖相抵。將兩個大拇指朝向身體，指尖相抵。打開大拇指來回移動，唸誦咒語：
唵(ōng)(種子字，表示皈命) 那剎跢啰(nà chà duō luó)(星宿) 提婆跢曳(tí pó duō yì)(天神) 莎(suō)(吉祥) 訶(hē)(圓滿)
這是法印咒。如果咒師每日持續不斷地，在佛前結此印，誦咒供養，身體常常沒有疾病。建造都壇時也可以通用，誦咒呼喚供養，一切都會歡喜。
地天法印咒第十五
合攏手腕，將兩個食指和兩個小指，反向交叉在掌心中，左手壓住右手。將兩個中指和兩個無名指，直立起來指尖相抵。將兩個大拇指並排豎立，按壓在兩個食指的側面。大拇指來回移動，唸誦咒語：
唵(ōng)(種子字，表示皈命) 婆孫陀哩(pó sūn tuó lī)(地神) 陀那陀若(tuó nā tuó rě)(給予者) 缽啰(bō rě)(光輝) 婆(pó)(光明) 啰怛(luō dá)(珍寶) 你(nǐ)(你) 莎(suō)(吉祥) 訶(hē)(圓滿)
這是法印咒。如果有人等每日持續不斷地，受持此印，至誠誦咒，供養地天，就能得到一切珍寶。如果建造都壇時也可以通用，作為其中一個位置，呼喚供養，一切都會歡喜。
火天法印咒第十六
直立起右手後面的三個手指，食指稍微彎曲。用大拇指彎曲放在掌心中。食指來回移動，唸誦咒語：
唵(ōng)(種子字，表示皈命) 阿耆那(ā qí nā)(火神)
【English Translation】 English version (III)
This is a Dharma Seal Mantra. When constructing a grand altar (referring to a large altar), one should form this mudra and chant this mantra for offering, and all will be delighted.
Fourteenth Star Constellation Heaven Dharma Seal Mantra
First, raise the right hand upward, then cross the left hand over the right hand in reverse. Use the tip of the right hand's ring finger to press against the inner root joint of the left hand's middle finger. Use the right hand's middle finger to press against the inner root joint of the left hand's ring finger. Then, use the left hand's ring finger to press against the inner root joint of the right hand's middle finger in reverse. Use the tip of the left hand's middle finger to pinch the inner root joint of the right hand's ring finger. Overall, it should be intertwined like a rope. Keep both little fingers straight and touching at the tips. Keep both index fingers diagonally straight and touching at the tips. Point both thumbs towards the body and touching at the tips. Open and move the thumbs back and forth, chanting the mantra:
Om(ōng)(seed syllable, representing refuge) Nakshatra(nà chà duō luó)(constellation) Devataye(tí pó duō yì)(deity) Svaha(suō)(auspicious) Ha(hē)(complete)
This is a Dharma Seal Mantra. If a mantra practitioner continuously performs this mudra and chants this mantra for offering before the Buddha every day, their body will often be free from illness. It can also be used when constructing an altar, chanting and invoking for offering, and all will be delighted.
Fifteenth Earth Heaven Dharma Seal Mantra
Join the wrists, and cross the two index fingers and two little fingers in reverse within the palm, with the left hand pressing on the right. Keep the two middle fingers and two ring fingers straight and touching at the tips. Keep both thumbs upright side by side, pressing against the sides of the two index fingers. Move the thumbs back and forth, chanting the mantra:
Om(ōng)(seed syllable, representing refuge) Vasundhari(pó sūn tuó lī)(earth goddess) Dhana Dhanye(tuó nā tuó rě)(giver) Prabha(bō rě)(radiance) Va(pó)(light) Ratni(luō dá)(jewel) Ni(nǐ)(you) Svaha(suō)(auspicious) Ha(hē)(complete)
This is a Dharma Seal Mantra. If someone continuously upholds this mudra every day, sincerely chanting this mantra and making offerings to the Earth Heaven, they will obtain all treasures. It can also be used when constructing an altar, as one of the positions, invoking and offering, and all will be delighted.
Sixteenth Fire Heaven Dharma Seal Mantra
Keep the three fingers behind the right hand straight, with the index finger slightly bent. Bend the thumb and place it in the palm. Move the index finger back and forth, chanting the mantra:
Om(ōng)(seed syllable, representing refuge) Agni(ā qí nā)(fire god)
(去音)曳(二)訶弊(毗治反)歌弊(同上下同三)婆訶那(去音)夜(四)地弊地弊(五)地跋夜(六)莎(去音)訶(七)
是法印咒。咒師若作一切壇法供養之時。先喚火天坐於火爐華座中已。燒酥蜜等種種供養竟。即移火天於火爐邊。安置坐之。然後以次請一切佛。及請般若一一菩薩一一金剛並請天等。安置火爐華座中已。燒酥蜜等及以五穀種種華香。並諸餅果香水等物。而為供養竟。一一次第還作本印。誦其本咒而送本位。供養遍已。作發遣印而令散之。
火天子助咒師天驗印第十七
右臂屈肘。向上直豎。頭指中指及無名指。屈頭向掌頭勿著掌。直豎大指。捻頭指側。
閻羅王法身印咒第十八
屈右手三指。仍稍出頭指三分許。以大指博附著頭指下節文。頭指來去咒曰。
唵(一)閻摩啰阇(二)烏揭啰(上音)毗𠼝(二合)耶(三)阿揭車(四)莎(去音)訶(五)
是法印咒。若作大壇供養一切諸佛等時。即作此印誦咒七遍。其閻羅王即來受供。心大歡喜。
一切龍王法身印咒第十九(亦名優婆難陀龍王印)
以右肘頭。在左肘內。復以右手后四指少曲以大指博頭指少曲之。左手反曲向右手上。右手亦如是。兩手相向狀如蛇口。以二手四
【現代漢語翻譯】 現代漢語譯本： （去音）曳(yè)（二）訶弊(hē bì)（毗(pí)治反）歌弊(gē bì)（同上下同三）婆訶那(pó hē nà)夜(yè)（四）地弊地弊(dì bì dì bì)（五）地跋夜(dì bá yè)（六）莎(suō)（去音）訶(hē)（七）
這是法印咒。咒師如果要做一切壇法供養的時候，先召喚火天（Agni Deva，火神）坐於火爐的蓮花座中。燒酥油、蜂蜜等種種供品完畢后，就把火天移到火爐邊安置坐下。然後依次迎請一切佛，以及般若（Prajna，智慧）諸菩薩，一一金剛（Vajra，金剛），並迎請諸天等，安置在火爐的蓮花座中。燒酥油、蜂蜜等，以及五穀、種種花香，以及各種餅果、香水等物，來進行供養。每一次都按順序做本印，誦唸本咒，然後送回本位。供養完畢后，做發遣印，讓他們散去。
火天子（Agnikumara，火神之子）幫助咒師的天驗印第十七
右臂彎曲，向上直豎。食指、中指和無名指，彎曲指頭向掌心，指頭不要碰到掌心。直豎大拇指，捏住食指側面。
閻羅王（Yama Raja，冥界之王）法身印咒第十八
彎曲右手三指，仍然稍微伸出食指約三分。用大拇指按住食指下節的紋路。食指來回移動，咒語如下：
唵(ōng)（一）閻摩啰阇(yán mó luó shé)（二）烏揭啰(wū jiē luó)（上音）毗𠼝(pí shì)（二合）耶(yē)（三）阿揭車(ā jiē chē)（四）莎(suō)（去音）訶(hē)（五）
這是法印咒。如果要做大壇供養一切諸佛等的時候，就做這個印，誦咒七遍。閻羅王就會來接受供養，內心非常歡喜。
一切龍王（Naga Raja，龍族之王）法身印咒第十九（也叫優婆難陀龍王（Upananda Naga Raja）印）
把右肘放在左肘內。再把右手后四指稍微彎曲，用大拇指按住稍微彎曲的食指。左手反過來彎曲向右手上，右手也這樣做。兩手相對，形狀像蛇口。用二手四
【English Translation】 English version: E(ye) (2) He bi (Pí zhì fan) Ge bi (same as above, same as 3) Po he na ye (4) Di bi di bi (5) Di ba ye (6) Suo (departing tone) he (7)
This is a Dharma Seal mantra. If a mantra master wants to perform all altar Dharma offerings, he should first summon Agni Deva (Fire God) to sit on a lotus seat in the fire pit. After burning ghee, honey, and various offerings, he should move Agni Deva to the side of the fire pit and seat him there. Then, in order, he should invite all Buddhas, as well as Prajna (Wisdom) Bodhisattvas, each Vajra (Diamond Being), and invite the Devas (Gods), etc., and place them on the lotus seat in the fire pit. He should burn ghee, honey, grains, various flowers and incense, as well as various cakes, fruits, fragrant water, and other items for offerings. Each time, he should perform the original mudra (hand gesture), recite the original mantra, and then send them back to their original positions. After completing the offerings, he should perform the dismissal mudra to let them disperse.
The Seventeenth Mudra of Agnikumara (Son of the Fire God) Assisting the Mantra Master's Divine Verification
Bend the right arm, pointing straight up. Bend the index, middle, and ring fingers, pointing the fingertips towards the palm, but not touching the palm. Straighten the thumb and pinch the side of the index finger.
The Eighteenth Dharma Body Mudra and Mantra of Yama Raja (King of the Underworld)
Bend the three fingers of the right hand, still slightly extending the index finger by about three parts. Use the thumb to press against the lower joint lines of the index finger. Move the index finger back and forth, and the mantra is as follows:
Om (1) Yama Raja (2) Ugra (high tone) Vish (two combined) ya (3) A gaccha (4) Svaha (departing tone) (5)
This is a Dharma Seal mantra. If you want to perform a large altar offering to all Buddhas, etc., perform this mudra and recite the mantra seven times. Yama Raja will come to receive the offering and be very pleased.
The Nineteenth Dharma Body Mudra and Mantra of All Naga Rajas (Kings of the Dragons) (also known as the Mudra of Upananda Naga Raja)
Place the right elbow inside the left elbow. Then slightly bend the four fingers behind the right hand, and press the slightly bent index finger with the thumb. Bend the left hand backwards towards the right hand, and do the same with the right hand. The two hands face each other, shaped like a snake's mouth. Use the two hands four
指。開合來去(咒用后咒)。
又有龍王法身印第二十
左右臂腕準前不改。但以左右小指無名指。反叉掌中。右押左。二中指直豎頭相拄。以二食指拄中指背上節。以二大指少曲。各拄二食指內中節。頭指來去(同誦后咒)。
咒曰。
唵(一)蒲祇蒲祇(二)蒲雞蒲伽跋底(三)嗚𤙖訶(上音四)
是法印咒。若作大會供養壇時。即作此印誦咒。喚入都壇會中。同供養者。即得一切皆悉歡喜。若欲祈雨。當具作壇供養作法。依祈即得降雨便足。
五方龍王華座印第二十一(不見別咒)
二手八指似曲不曲。皆向上豎。二小指頭相離二分。二無名指及二中指。頭各相離可二寸許。二頭指頭相去四寸。並豎大指二指相著。
五方龍王牙印第二十二(不見別咒)
屈右臂肘。直向上豎。屈無名指小指在掌。中指直豎。又屈頭指。指頭側著中指中節。以大指捻頭指頭側。
祈雨法壇
若欲乞雨。可就國中四望勝地。及好池泉有龍之處。近其池側。修理平凈。方面各取正五十步。著凈衣服。置立道場竟。當中心作十二肘壇。八肘亦得。其壇四方。皆將皂布幕幃繞之。上方亦覆。于其幕內多懸皂幡。又以五色粉繞四畔。其壇界畔。唯作一重而開四門。壇
【現代漢語翻譯】 現代漢語譯本： 指。開合來去（咒用后咒）。
又有龍王法身印第二十
左右臂腕準前不改。但以左右小指、無名指，反叉掌中，右押左。二中指直豎頭相拄。以二食指拄中指背上節。以二大指少曲，各拄二食指內中節。頭指來去（同誦后咒）。
咒曰：
唵(ōng)(種子字，表示皈依) 蒲祇(pú zhī)(龍名) 蒲祇(pú zhī)(龍名) 蒲雞蒲伽跋底(pú jī pú qié bá dǐ)(龍神) 嗚𤙖訶(hē)(讚歎語)
是法印咒。若作大會供養壇時，即作此印誦咒，喚入都壇會中，同供養者，即得一切皆悉歡喜。若欲祈雨，當具作壇供養作法。依祈即得降雨便足。
五方龍王華座印第二十一（不見別咒）
二手八指似曲不曲，皆向上豎。二小指頭相離二分。二無名指及二中指，頭各相離可二寸許。二頭指頭相去四寸。並豎大指二指相著。
五方龍王牙印第二十二（不見別咒）
屈右臂肘，直向上豎。屈無名指、小指在掌。中指直豎。又屈頭指，指頭側著中指中節。以大指捻頭指頭側。
祈雨法壇
若欲乞雨，可就國中四望勝地，及好池泉有龍之處，近其池側，修理平凈。方面各取正五十步。著凈衣服，置立道場竟。當中心作十二肘壇，八肘亦得。其壇四方，皆將皂布幕幃繞之，上方亦覆。于其幕內多懸皂幡。又以五色粉繞四畔。其壇界畔，唯作一重而開四門。壇
【English Translation】 English version: Gesture. Opening and closing, coming and going (the mantra is used after this gesture).
Also, the Dharma Body Seal of the Dragon King, Number Twenty.
The left and right wrists are the same as before, without change. But with the left and right little fingers and ring fingers, cross them backwards in the palm, the right pressing on the left. The two middle fingers are erected straight, with their tips touching each other. Use the two index fingers to prop against the back of the middle fingers' upper joints. Slightly bend the two thumbs, each propping against the inner middle joint of the two index fingers. The index fingers come and go (recite the mantra afterwards together).
The mantra says:
Om (seed syllable, representing refuge) Pu Zhi (name of a dragon) Pu Zhi (name of a dragon) Pu Ji Pu Qie Ba Di (dragon deity) Wu Hong He (exclamation of praise)
This is the Dharma Seal mantra. If performing a grand assembly offering altar, then make this seal and recite the mantra, summoning them into the central altar assembly. Those who make offerings together will obtain complete joy. If you wish to pray for rain, then properly construct an altar and perform the offering ritual. According to the prayer, rain will descend sufficiently.
The Flower Seat Seal of the Five Directional Dragon Kings, Number Twenty-One (no separate mantra is seen)
The eight fingers of both hands are somewhat bent, but not completely, and all point upwards. The tips of the two little fingers are separated by two fen (approximately 0.2 inches). The tips of the two ring fingers and the two middle fingers are each separated by about two cun (approximately 2.6 inches). The tips of the two index fingers are separated by four cun (approximately 5.2 inches). And erect the two thumbs, with the two fingers touching each other.
The Fang (teeth) Seal of the Five Directional Dragon Kings, Number Twenty-Two (no separate mantra is seen)
Bend the right elbow, erecting it straight upwards. Bend the ring finger and little finger into the palm. Erect the middle finger straight. Also bend the index finger, with the tip of the finger touching the middle joint of the middle finger on its side. Use the thumb to press against the side of the index finger's tip.
Rain-Seeking Dharma Altar
If you wish to request rain, you can go to a scenic spot with a wide view in the country, or a good pond or spring where dragons are present, near the side of the pond. Repair and level the ground, taking exactly fifty paces in each direction. Wear clean clothes and establish the practice place. In the center, construct an altar of twelve elbows, or eight elbows is also acceptable. Surround the four sides of the altar with black cloth curtains, and also cover the top. Inside the curtains, hang many black banners. Also, surround the four sides with five-colored powders. The boundary of the altar should only be one layer, and open four gates. The altar
之東門。將以泥作一龍王身。身長三肘。一身三首。其龍立地。龍身一肘在於壇內。二肘在外。次於南門。又以泥作一龍王身。身長五肘。一身五首。其龍立地。龍身一肘在於壇內。四肘在外。次於西門。又以泥作一龍王身。身長七肘。一身七首。龍身立地。龍身長一肘在於壇內。六肘在外。次於北門。又以泥作一龍王身。身長九肘。一身九首。龍身立地。一肘在內。八肘在外。次壇中心。又以泥作一龍王身。身長八肘。一身一首。龍頭向東。五龍王前。龍別各安一大瓦瓶。瓶上各以白粉涂之。其瓶身上。以真牛黃各畫四個須菩提像。結加趺坐。一一瓶。中口滿著雜華若無生華以彩華充。其瓶項上花鬘絞絡。其壇四角。各別安一赤銅水罐。其罐各受可一斗者。滿盛凈水。不須畫飾。其口插柳柏枝。竹枝亦得中用。各並葉取。又各以生五色彩帛。系其枝上。共成一束。其彩色別各長五尺。其壇內外。多以泥作小龍子形。以為眷屬。五龍王前。各以種種餅果飲食。一大牙盤盛而供養。其食日別換新好者。作是壇法乞雨之時。每日以煮五穀一石。散施地上鬼神等食。作法時共八弟子伴。悉曾經入都道場者。令入驅使。以外餘人不得輒入。其作法人等。唯合得食干粳米飯粳米乳粥餅果子等。不得吃菜。香湯洗浴著新凈衣。入壇
【現代漢語翻譯】 現代漢語譯本 在東門處。將用泥土塑造一個龍王身像，身長三肘（約合1.5米，肘為古代長度單位）。這個龍王一身有三個頭。龍身站立在地上，其中一肘的長度在壇內，兩肘的長度在壇外。接下來在南門處，再用泥土塑造一個龍王身像，身長五肘（約合2.5米）。這個龍王一身有五個頭。龍身站立在地上，其中一肘的長度在壇內，四肘的長度在壇外。接下來在西門處，再用泥土塑造一個龍王身像，身長七肘（約合3.5米）。龍身站立在地上，其中一肘的長度在壇內，六肘的長度在壇外。接下來在北門處，再用泥土塑造一個龍王身像，身長九肘（約合4.5米）。這個龍王一身有九個頭。龍身站立在地上，其中一肘的長度在壇內，八肘的長度在壇外。最後在壇的中心，再用泥土塑造一個龍王身像，身長八肘（約合4米）。這個龍王一身只有一個頭，龍頭朝向東方。 在五個龍王像前，分別安放一個大瓦瓶。每個瓶子上都用白粉塗抹。在瓶身上，用真正的牛黃各畫四個須菩提（釋迦摩尼的十大弟子之一）像，結跏趺坐（佛教修行姿勢）。每一個瓶子中都裝滿各種鮮花，如果沒有新鮮的花，就用彩色的花代替。在瓶子的頸部，用花鬘（花環）纏繞。 在壇的四個角上，分別安放一個赤銅水罐。每個罐子能裝一斗水（約合10升）。罐子中盛滿乾淨的水，不需要繪畫裝飾。在罐口插上柳樹或柏樹枝，竹枝也可以使用，都要帶著葉子。再用五種顏色的生絲綢，繫在樹枝上，結成一束。每種顏色的絲綢長五尺（約合1.67米）。在壇的內外，用泥土塑造許多小龍的形狀，作為龍王的眷屬。在五個龍王像前，各自用各種餅、果、飲食，盛放在一個大牙盤中供養。這些食物每天都要更換新鮮的。 按照這樣的壇法祈雨的時候，每天用煮熟的五穀一石（約合60公斤），散施在地上，供鬼神等食用。做法事的時候，共有八個弟子陪伴，這些弟子都曾經進入過都道場，讓他們進入驅使，以外的其他人不得擅自進入。做法事的人等，只可以食用干粳米飯、粳米乳粥、餅、果子等，不可以吃蔬菜。用香湯洗浴，穿上新的乾淨衣服，進入壇場。
【English Translation】 English version At the east gate, a Dragon King image will be made of mud, with a body length of three 'zhou' (approximately 1.5 meters, 'zhou' being an ancient unit of length). This Dragon King will have three heads on one body. The dragon's body will stand on the ground, with one 'zhou' of its length inside the altar and two 'zhou' outside. Next, at the south gate, another Dragon King image will be made of mud, with a body length of five 'zhou' (approximately 2.5 meters). This Dragon King will have five heads on one body. The dragon's body will stand on the ground, with one 'zhou' of its length inside the altar and four 'zhou' outside. Next, at the west gate, another Dragon King image will be made of mud, with a body length of seven 'zhou' (approximately 3.5 meters). The dragon's body will stand on the ground, with one 'zhou' of its length inside the altar and six 'zhou' outside. Next, at the north gate, another Dragon King image will be made of mud, with a body length of nine 'zhou' (approximately 4.5 meters). This Dragon King will have nine heads on one body. The dragon's body will stand on the ground, with one 'zhou' of its length inside the altar and eight 'zhou' outside. Finally, in the center of the altar, another Dragon King image will be made of mud, with a body length of eight 'zhou' (approximately 4 meters). This Dragon King will have only one head, facing east. In front of the five Dragon King images, a large earthenware jar will be placed separately. Each jar will be coated with white powder. On the body of the jar, four images of Subhuti (one of the ten great disciples of Shakyamuni) will be painted with genuine bezoar, depicted in the lotus position (a meditative posture in Buddhism). Each jar will be filled to the brim with various flowers; if fresh flowers are unavailable, colorful flowers may be used instead. The necks of the jars will be adorned with garlands of flowers. At each of the four corners of the altar, a red copper water jug will be placed separately. Each jug should hold about one 'dou' (approximately 10 liters) of water. The jugs will be filled with clean water and do not need to be decorated with paintings. Willow or cypress branches, or bamboo branches, may be inserted into the mouths of the jugs, all with leaves attached. Additionally, five-colored raw silk cloths will be tied to the branches, forming a bundle. Each color of silk should be five 'chi' (approximately 1.67 meters) long. Inside and outside the altar, many small dragon figures will be made of mud, serving as the Dragon Kings' retinue. In front of the five Dragon King images, various cakes, fruits, and foods will be offered in a large ivory tray. These foods should be replaced with fresh ones daily. When performing this altar ritual to pray for rain, one 'shi' (approximately 60 kilograms) of cooked grains will be scattered on the ground daily as food for ghosts and spirits. During the ritual, eight disciples who have previously entered the capital's 'Daochang' (a place for Buddhist or Taoist rituals) will accompany and be instructed to perform tasks; no one else is allowed to enter without permission. Those performing the ritual are only allowed to eat dry 'Jing' rice, 'Jing' rice milk porridge, cakes, and fruits; they are not allowed to eat vegetables. They must bathe in fragrant water, wear new and clean clothes, and then enter the altar.
作法。一上廁時一度洗浴。著新凈衣。方入壇上。遣一咒師坐于壇內。多燒雜香至心誦咒。直護身作莫作結界。如是八人更互入壇誦咒。不得令其壇內空虛。日夜誦咒咒聲莫絕。每至夜然一百二十盞燈。若欲出入來去之時。皆從西門出入來去。其餘三門不得輒入。幃幕以外四面。 各別而開一門。門別各懸雜彩色幡。門別張幕多敷氈褥。供給香油飲食臥具。又請有德有行精進眾僧。及自清齋。香湯洗浴著新凈衣。入幃之內。轉大云經。孔雀王經。大云輪經。六時繞壇行道禮拜。助祈雨人。若能如是作法乞雨。三日得雨。若不得者一七日內必得大雨。
那羅延天身印咒第二十三(亦名呼召印上下例然也)
以兩手四指。反相叉。仰掌向上。指頭向上直豎。二大母指各附二食指側。大母指來去咒曰。
跢侄他(一)唵(二)那羅延提婆那(三)訖柳(二合)噓拏(二合)訖柳(二合)噓拏(二合)(四)莎訶(五)
那羅延天無邊力印第二十四
準前印上回掌。向身合腕。以左手大母指。屈入右手大母指岐間。以右手大母指。押左手大母指。誦前咒。作此印咒。能移山覆海。不得與人結怨。必為報仇損於前人。慎之慎之。
乾闥婆身印咒第二十五
以二小指左右相叉。以二無
【現代漢語翻譯】 現代漢語譯本： 做法：每次上廁所后都要洗浴，穿上乾淨的新衣服，才能進入壇場。安排一位咒師坐在壇內，多燒各種香，至誠誦咒，直接護身，不要作結界。像這樣安排八個人輪流進入壇場誦咒，不要讓壇內空無一人，日夜不停地誦咒，咒聲不要斷絕。每天晚上點燃一百二十盞燈。如果想要出入來去，都要從西門出入來去，其餘三個門不得隨意進入。在幃幕以外的四面，分別開設一個門，每個門上懸掛各種顏色的幡，門邊張設帷幕，多鋪氈毯，供給香油飲食臥具。再請有德行、有修行、精進的眾僧，以及自己清齋，用香湯洗浴，穿上乾淨的新衣服，進入幃幕之內，轉讀《大云經》、《孔雀王經》、《大云輪經》，六時繞壇行道禮拜，幫助祈雨的人。如果能夠這樣作法祈雨，三天就能得到雨，如果得不到，一七天之內必定能得到大雨。
那羅延天（Narayana，毗濕奴神的別名）身印咒第二十三（也叫做呼召印，上下情況相同）
用兩手四指反向交叉，手掌向上仰，指頭向上直豎，兩個大拇指各自靠近兩個食指的側面，大拇指來去。咒語是：
跢侄他(一) 唵(二) 那羅延提婆那(三) 訖柳(二合) 噓拏(二合) 訖柳(二合) 噓拏(二合)(四) 莎訶(五)
那羅延天（Narayana，毗濕奴神的別名）無邊力印第二十四
按照前面的手印，將手掌迴轉，向著身體合攏手腕，用左手大拇指彎曲放入右手大拇指的叉間，用右手大拇指按住左手大拇指，誦唸前面的咒語。做這個印和咒語，能夠移山倒海。不得與人結怨，如果一定要報仇，會損害自己。謹慎啊，謹慎啊。
乾闥婆（Gandharva，天上的樂神）身印咒第二十五
用兩個小指左右相交叉，用兩個無名
【English Translation】 English version: Method: Each time after using the toilet, one must bathe and put on clean, new clothes before entering the altar. Arrange for a mantra master to sit inside the altar, burn various incenses, and sincerely recite mantras, directly protecting the body and not creating boundaries. Arrange eight people in this way to take turns entering the altar to recite mantras, ensuring that the altar is never empty, reciting mantras day and night without interruption. Every night, light one hundred and twenty lamps. If one wishes to enter or exit, they must do so through the west gate; the other three gates must not be entered casually. Outside the curtains on all four sides, open a separate gate, each gate adorned with various colored banners. Set up curtains at each gate, spread out felt carpets, and provide incense, oil, food, drink, and bedding. Also, invite virtuous, practicing, and diligent monks, as well as those who observe purity, bathe in fragrant water, and wear clean, new clothes, to enter the curtains and recite the Mahamegha Sutra (Great Cloud Sutra), the Mahamayuri Vidyarajni Sutra (Peacock King Sutra), and the Mahamegha-cakra Sutra (Great Cloud Wheel Sutra), circumambulating the altar six times a day, performing prostrations, and assisting those praying for rain. If one can perform the ritual for rain in this way, rain will be obtained in three days; if not, heavy rain will certainly be obtained within one to seven days.
Narayana (Narayana, another name for Vishnu) Body Seal Mantra Twenty-Third (Also called the Summoning Seal, the same applies above and below)
Cross the four fingers of both hands in reverse, with palms facing upwards and fingertips pointing straight up. Each thumb is placed next to the side of the two index fingers, and the thumbs move back and forth. The mantra is:
Tadyatha (1) Om (2) Narayana Devana (3) Kilikili (4) Kshuna Kshuna (4) Svaha (5)
Narayana (Narayana, another name for Vishnu) Boundless Power Seal Twenty-Fourth
Following the previous seal, turn the palms back towards the body and join the wrists. Insert the left thumb into the crevice of the right thumb, and press the left thumb with the right thumb. Recite the previous mantra. Performing this seal and mantra can move mountains and overturn seas. One must not create enmity with others; if one insists on revenge, it will harm oneself. Be cautious, be cautious.
Gandharva (Gandharva, celestial musician) Body Seal Mantra Twenty-Fifth
Cross the two little fingers left and right, using the two ring
名指。鉤取二小指。在掌中。二中指直豎頭相拄。二頭指附二中指側少屈。二大母指並散豎。大母指來去咒曰。
唵(一)薩婆乾闥婆那(二)迦嚕茶耶(三)畔陀畔陀(四)莎訶(五)
緊那羅身印咒第二十六
以左右二中指無名小指。合掌相叉右押左。二頭指豎頭相拄。開掌一寸許。二大母指散豎。來去咒曰。
唵(一)跋折啰(二)緊那啰伽(去音)耶(三)畔陀畔陀(四)莎訶(五)
摩呼啰伽身印咒第二十七
以兩手把卷。仰掌側相著。先豎二頭指。又以二大母指。各捻二中指側文上。頭指來去咒曰。
唵(一)薩婆摩呼啰伽(二)伽啰吒耶(三)莎訶(四)
摩訶摩喻唎印身咒第二十八(唐云孔雀王印用此結界縛魔)
先以左手中指。叉入右手中指背。左手頭指無名小指。並把右手中指背。又以右手頭指無名小指。把左手大母指。左手大母指。在右手大母指岐間。出頭。與右手中指相捻。右手大母指押右手頭指中指甲上。左手頭指。直豎來去咒曰。
跢侄他(一)唵(二)摩訶摩喻利(三)薩婆伽那缽地(四)畔陀畔陀(五)嗚𤙖頗吒(二合)(六)莎訶(七)
摩訶摩喻利集天眾印第二十九(與遮文荼追天鬼印同也)師子王呼召
【現代漢語翻譯】 現代漢語譯本： 名指：鉤住兩個小指，放在掌中。兩個中指直立，指尖相抵。兩個食指附在兩個中指側面，稍微彎曲。兩個大拇指併攏豎起。大拇指來回移動，唸誦咒語： 唵(om)(表示祈請或祝福的起始語) 薩婆乾闥婆那(sarva gandharva na)(一切乾闥婆) 迦嚕茶耶(karunaya)(慈悲) 畔陀畔陀(bandha bandha)(束縛，束縛) 莎訶(svaha)(圓滿，成就) 緊那羅身印咒第二十六 用左右兩個中指、無名指、小指合掌相叉，右手壓在左手上。兩個食指豎起，指尖相抵，打開手掌約一寸。兩個大拇指分開豎起。來回移動，唸誦咒語： 唵(om) 跋折啰(vajra)(金剛) 緊那啰伽耶(kinnara gaya)(緊那羅之歌) 畔陀畔陀(bandha bandha) 莎訶(svaha) 摩呼啰伽身印咒第二十七 兩手握拳，手掌向上，側面相靠。先豎起兩個食指，再用兩個大拇指，各自捏住兩個中指側面的紋路上。食指來回移動，唸誦咒語： 唵(om) 薩婆摩呼啰伽(sarva mahoraga)(一切摩呼啰伽) 伽啰吒耶(garataya)(吞噬) 莎訶(svaha) 摩訶摩喻唎印身咒第二十八(唐云孔雀王印用此結界縛魔) 先用左手中指，叉入右手中指背。左手食指、無名指、小指，併攏抓住右手中指背。再用右手食指、無名指、小指，抓住左手大拇指。左手大拇指，在右手大拇指分叉處，露出頭，與右手中指相捻。右手大拇指壓在右手食指、中指的指甲上。左手食指，直立。來回移動，唸誦咒語： 跢侄他(tadyatha)(即說咒曰) 唵(om) 摩訶摩喻利(maha mayuri)(大孔雀明王) 薩婆伽那缽地(sarva gana pati)(一切眾主) 畔陀畔陀(bandha bandha) 嗚𤙖頗吒(二合)(hum phat)(摧破) 莎訶(svaha) 摩訶摩喻利集天眾印第二十九(與遮文荼追天鬼印同也)師子王呼召
【English Translation】 English version: Ring fingers: Hook the two little fingers and place them in the palm. The two middle fingers are erected straight, with their tips touching each other. The two index fingers are attached to the sides of the two middle fingers, slightly bent. The two thumbs are joined and erected straight. Move the thumbs back and forth, chanting the mantra: Om (a sacred syllable) Sarva Gandharva Na (all Gandharvas) Karunaya (compassion) Bandha Bandha (bind, bind) Svaha (accomplishment) Kinnara Body Mudra Mantra Twenty-sixth Join the left and right middle fingers, ring fingers, and little fingers together, crossing the palms with the right hand pressing on the left. Erect the two index fingers, with their tips touching each other, opening the palms about an inch. Separate and erect the two thumbs. Move back and forth, chanting the mantra: Om Vajra (diamond, thunderbolt) Kinnara Gaya (Kinnara's song) Bandha Bandha Svaha Mahoraga Body Mudra Mantra Twenty-seventh Make fists with both hands, palms facing upwards and sides touching. First, erect the two index fingers, then use the two thumbs to pinch the lines on the sides of the two middle fingers respectively. Move the index fingers back and forth, chanting the mantra: Om Sarva Mahoraga (all Mahoragas) Garataya (devouring) Svaha Maha Mayuri Mudra Body Mantra Twenty-eighth (In Tang Dynasty, it was said that the Peacock King Mudra is used for establishing boundaries and binding demons) First, insert the left middle finger into the back of the right middle finger. The left index finger, ring finger, and little finger together grasp the back of the right middle finger. Then, use the right index finger, ring finger, and little finger to grasp the left thumb. The left thumb is at the fork of the right thumb, with the tip exposed, touching the right middle finger. The right thumb presses on the nails of the right index finger and middle finger. The left index finger is erected straight. Move back and forth, chanting the mantra: Tadyatha (thus it is) Om Maha Mayuri (Great Peacock Queen) Sarva Gana Pati (all lords of hosts) Bandha Bandha Hum Phat (destroy) Svaha Maha Mayuri Gathering Heavenly Hosts Mudra Twenty-ninth (Same as the Camunda chasing heavenly ghosts mudra) Lion King summons
咒法第三十
起立先以左手頭指。屈第二節。又以左手大母指。押頭指上。又以中指押大母指甲上。無名小指直豎。舉手與左膊齊。又以右手大母指。屈入掌中。三指把卷又與右膊齊。回手掌向膊。頭指直豎來去咒曰。
跢侄他(一)唵(二)吼吼吼吼(三)呼呼呼呼(四)訶訶訶訶(五)莎訶(六)
作此印時一切鬼神一呼立至。
師子王護界印咒第三十一
與前軍茶利金剛一字降魔王印同。唯改二中指頭拄眉間咒曰。
唵𤙖(一)豆留豆留(二)𤙖𤙖𤙖𤙖(三)
繞壇三匝。發大聲吼。誦此咒已。所有一切毗那夜迦。聞此咒音皆悉散滅。
伽嚕茶呼召印咒第三十二
仰二手掌。右押左。以右手大母指。鉤取左手大母指左手亦如之。左手中指無名小指。屈指在右手掌中。以右手中指無名指小指。押右手三指甲上。頭指直豎來去咒曰。
唵(一)跋折啰伽嚕拏(二)瞋陀瞋陀(三)摩他摩他(四)𤙖泮(五)莎訶(六)
大辯天神王呼召印咒第三十三
先以右手大母指。屈入掌中。中指無名小指把卷。又以左手向前。把右手腕。右手頭指來去咒曰。
跢侄他(一)唵(二)摩訶提婆布怛啰(三)卻吒(二合)旁伽(四)賀悉跢(二
【現代漢語翻譯】 現代漢語譯本： 咒法第三十
起立后，先用左手食指彎曲第二節。再用左手拇指按在食指上。又用中指按在拇指指甲上。無名指和小指直立。舉起左手，與左肩齊平。再用右手拇指彎曲放入掌中，其餘三指握拳，也與右肩齊平。迴轉手掌面向肩膀。食指直立，來回搖動，唸誦咒語：
跢侄他(tā zhí tuō)(一) 唵(ōng)(二) 吼吼吼吼(hǒu hǒu hǒu hǒu)(三) 呼呼呼呼(hū hū hū hū)(四) 訶訶訶訶(hē hē hē hē)(五) 莎訶(suō hē)(六)
做這個手印時，一切鬼神一呼即到。
師子王護界印咒第三十一
與之前的軍茶利金剛（Gundali Vidyaraja）一字降魔王印相同。只是將兩個中指指尖相抵于眉間，唸誦咒語：
唵(ōng) 𤙖(hōng)(一) 豆留豆留(dòu liú dòu liú)(二) 𤙖𤙖𤙖𤙖(hōng hōng hōng hōng)(三)
繞壇三圈。發出大聲吼叫。誦唸此咒后，所有一切毗那夜迦（Vinayaka，障礙神）聽到此咒音都會全部散滅。
伽嚕茶（Garuda，金翅鳥）呼召印咒第三十二
兩手掌向上。右手壓在左手上。用右手拇指鉤住左手拇指，左手也一樣。左手中指、無名指和小指彎曲放在右手掌中。用右手中指、無名指和小指按在右手三指的指甲上。食指直立，來回搖動，唸誦咒語：
唵(ōng)(一) 跋折啰伽嚕拏(bá zhé là qié lú ná)(二) 瞋陀瞋陀(chēn tuó chēn tuó)(三) 摩他摩他(mó tuó mó tuó)(四) 𤙖泮(hōng pàn)(五) 莎訶(suō hē)(六)
大辯天神王（Mahasarasvati）呼召印咒第三十三
先用右手拇指彎曲放入掌中。中指、無名指和小指握拳。再用左手向前，握住右手手腕。右手食指來回搖動，唸誦咒語：
跢侄他(tā zhí tuō)(一) 唵(ōng)(二) 摩訶提婆布怛啰(mó hē tí pó bù dá là)(三) 卻吒(qiè zhà)(二合)旁伽(páng qié)(四) 賀悉跢(hè xī duō)(二
【English Translation】 English version: Chapter 30: Incantation Methods
After standing up, first bend the second joint of the left hand's index finger. Then, press the left hand's thumb onto the index finger. Next, press the middle finger onto the thumb's nail. Keep the ring and little fingers straight. Raise the hand to be level with the left shoulder. Then, bend the right hand's thumb into the palm, and make a fist with the other three fingers, also level with the right shoulder. Turn the palm towards the shoulder. Keep the index finger straight and move it back and forth, chanting the mantra:
Tadyatha (一) Om (二) Hū Hū Hū Hū (三) Hū Hū Hū Hū (四) Ha Ha Ha Ha (五) Svaha (六)
When this mudra (hand gesture) is performed, all ghosts and spirits will arrive instantly upon being called.
Chapter 31: Lion King's Protective Boundary Mudra and Mantra
It is the same as the Vidyaraja Kundali's (Gundali Vidyaraja) One-Syllable Subduing Demon King Mudra. Only change it by touching the tips of the two middle fingers to the space between the eyebrows, chanting the mantra:
Om Hūm (一) Drulu Drulu (二) Hūm Hūm Hūm Hūm (三)
Circle the altar three times. Roar loudly. After reciting this mantra, all Vinayakas (Vinayaka, obstacle-creating deities) who hear this mantra will be completely scattered and destroyed.
Chapter 32: Garuda's (Garuda, mythical bird) Summoning Mudra and Mantra
Turn both palms upwards. Place the right hand over the left. Use the right hand's thumb to hook the left hand's thumb, and do the same with the left hand. Bend the left hand's middle, ring, and little fingers into the right palm. Press the right hand's middle, ring, and little fingers onto the nails of the right hand's three fingers. Keep the index finger straight and move it back and forth, chanting the mantra:
Om (一) Vajra Garuda (二) Chinda Chinda (三) Matha Matha (四) Hum Phat (五) Svaha (六)
Chapter 33: Great Goddess Sarasvati's (Mahasarasvati) Summoning Mudra and Mantra
First, bend the right hand's thumb into the palm. Make a fist with the middle, ring, and little fingers. Then, extend the left hand forward and grasp the right wrist. Move the right hand's index finger back and forth, chanting the mantra:
Tadyatha (一) Om (二) Maha Deva Putrah (三) Khata Pangha (四) Hasti (二
合)曳(五)莎訶(六)
焰摩檀陀呼召印咒法第三十四
以兩手中指無名小指。正相叉。二頭指豎頭相拄。二大母指各附二頭指側。開掌如掬水法。大母指來去咒曰。
跢侄他(一)唵(二)焰摩檀馱那(三)尸朋迦唎尼(四)跋折利杜堤(五)𤧕醯𤧕醯(六)莎訶(七)
水天呼召印咒第三十五
以兩手小指頭。側相博二無名指在小指后。指心相捻。二中指亦然。二頭指苾捺二中指背第一節上。仰掌狀如掬水法。以二大母指。各附食指側。大母指來去咒曰。
跢侄他(一)烏馱(去音)迦提婆那(二)𤧕醯𤧕醯(三)莎訶(四)
若欲作此水天印咒法者。當作縱廣四肘水壇。壇開四門。其壇北面安水天座。安十六盤飲食供養。燒熏陸香。咒師洗浴著新凈衣。面向北坐。誦咒滿足一千八遍。祈雨先得。若入水中作此印法。履水如地。
造水天像法
以白檀木刻作其像。身高五寸。似天女形面有三眼。頭著天冠身著天衣。瓔珞莊嚴。以兩手捧如意寶珠。身高二寸半作亦得。造此像已安木函內。以錦囊盛繫於左臂。諸愿悉隨次作身印。
水天身印第三十六
起立並腳。合掌當眉間。二頭指押二大指頭。作此印者水天身現。
風天法印咒第三
【現代漢語翻譯】 現代漢語譯本 合)曳(五)莎訶(六)
焰摩檀陀（Yammatanda，夜摩神的憤怒化身）呼召印咒法第三十四
用兩手中指、無名指、小指，正直地相互交叉。兩個食指豎立，指尖相抵。兩個大拇指各自貼靠在食指側面，張開手掌，像掬水的姿勢。移動大拇指，唸誦咒語：
跢侄他(一) 唵(二) 焰摩檀馱那(三) 尸朋迦唎尼(四) 跋折利杜堤(五) 𤧕醯𤧕醯(六) 莎訶(七)
水天呼召印咒第三十五
用兩手的小指指尖，側面相靠，兩個無名指放在小指後面，指心相互捻合。兩個中指也這樣做。兩個食指按壓在中指背部第一節上，手掌向上，形狀像掬水的姿勢。用兩個大拇指，各自貼靠在食指側面。移動大拇指，唸誦咒語：
跢侄他(一) 烏馱(去音)(二) 迦提婆那(二) 𤧕醯𤧕醯(三) 莎訶(四)
如果想要修習這個水天印咒法，應當建造一個縱橫四肘的水壇。壇開四個門。在壇的北面安放水天的座位，安放十六盤飲食供養，焚燒熏陸香。咒師洗浴后穿上新的乾淨衣服，面向北方坐著，誦咒滿足一千八遍，祈求下雨就能得到。如果進入水中做這個印法，在水上行走就像在地上一樣。
製造水天像法
用白檀木雕刻水天像，身高五寸，像天女的形狀，面有三隻眼睛，頭戴天冠，身穿天衣，用瓔珞裝飾。用兩手捧著如意寶珠。身高二寸半也可以。造好這個像后，安放在木盒內，用錦囊盛裝，繫在左臂上。各種願望都能隨之實現，依次做身印。
水天身印第三十六
起立，雙腳併攏，合掌放在眉間。兩個食指按壓在兩個大拇指的指頭上。做這個印，水天就會現身。
風天法印咒第三
【English Translation】 English version He) Ye (five) Suo He (six)
The Thirty-Fourth Dharma of Summoning Mudra and Mantra of Yammatanda (Wrathful form of Yama)
Cross the middle, ring, and little fingers of both hands directly. Erect the two index fingers, with their tips touching each other. Attach each thumb to the side of its respective index finger. Open the palms as if scooping water. Move the thumbs back and forth while reciting the mantra:
Tad-yatha (one) Om (two) Yammatandana (three) Shi Peng Jia Li Ni (four) Ba Zhe Li Du Di (five) Heng Xi Heng Xi (six) Suo He (seven)
The Thirty-Fifth Dharma of Summoning Mudra and Mantra of Varuna (God of Water)
Place the tips of the little fingers of both hands side by side. Place the two ring fingers behind the little fingers, with the finger centers pressed together. Do the same with the two middle fingers. Press the two index fingers against the first joint on the back of the two middle fingers. Hold the palms upward, shaped like scooping water. Attach each thumb to the side of its respective index finger. Move the thumbs back and forth while reciting the mantra:
Tad-yatha (one) Wu Tuo (rising tone) Jia Ti Po Na (two) Heng Xi Heng Xi (three) Suo He (four)
If you wish to practice this Varuna mudra and mantra dharma, you should construct a water altar four cubits in length and width. The altar should have four gates. Place Varuna's seat on the north side of the altar. Arrange sixteen plates of food offerings and burn benzoin incense. The mantra practitioner should bathe and wear new, clean clothes, sit facing north, and recite the mantra one thousand and eight times. If you pray for rain, you will receive it. If you enter the water and perform this mudra, you will walk on the water as if it were land.
Method for Creating a Varuna Image
Carve the image from white sandalwood, five inches in height, resembling a celestial woman with three eyes on her face. Adorn the head with a celestial crown and the body with celestial garments, decorated with necklaces. Hold a wish-fulfilling jewel in both hands. A height of two and a half inches is also acceptable. After creating this image, place it in a wooden box, store it in a brocade bag, and tie it to the left arm. All wishes will be fulfilled accordingly, and perform the body mudra in sequence.
The Thirty-Sixth Varuna Body Mudra
Stand up straight with feet together. Bring the palms together at the space between the eyebrows. Press the two index fingers against the tips of the two thumbs. By performing this mudra, Varuna will manifest.
The Dharma Mudra and Mantra of Vayu (God of Wind) Third
十七
起立地。兩腳相離二尺許。腳指並齊。左右中指屈中節在掌中。次以並二大指。各押中指側上。鉤左右頭指無名指小指。頭皆相著。三指側皆開合腕。以二大指下節當額上著。指頭向上咒曰。
唵(一)婆遮鞞(二)阿揭車(三)莎(去音)訶(四)(印無來去法印出十一面咒是當部)
阿修羅王法印咒第三十八
以左手中指等。屈指頭離掌三分許。其頭指曲。以大指亦稍曲。與頭指相應。大指來去咒曰。
唵(一)毗摩質多啰(二)阿蘇啰(三)地波多曳(四)莎(去音)訶(五)
是法印咒。若作大都法壇之時。作此印咒喚入供養。一切歡喜。
遮文茶法印咒第三十九
以左右中指無名指。倒綟相絞。以二小指相叉。以二大指向上相叉。其二頭指亦相叉。大指來去咒曰。
唵(一)胡嚧胡嚧(二)遮文地(徒皆反三)莎(去音)訶(四)
是法印咒。若作大都法壇之時。作此印咒喚入供養。一切歡喜。
遮文茶天三博叉護身印第四十
二大指屈于掌中。二無名指押二大指甲上。二頭指中指小指。並直豎頭相拄。翼二肘。印去乳房五寸誦大身咒。
遮文茶天火輪印第四十一
右中指拄左頭指頭。左中指拄右頭指頭。
【現代漢語翻譯】 現代漢語譯本 十七
起立，兩腳分開約二尺，腳趾併攏。左右中指彎曲中節于掌心，然後併攏兩個大拇指，各自按在中指的側上方，鉤住左右食指、無名指和小指，指尖互相接觸。三個手指的側面都張開，手腕開合，用兩個大拇指的下節抵住額頭，指尖向上，唸誦咒語：
唵(ōng) (一)，婆遮鞞(pó zhē pí) (二)，阿揭車(ā jiē chē) (三)，莎訶(suō hē) (四) (此印無來去法，印出於十一面咒，是當部)
阿修羅王法印咒第三十八
用左手中指等，彎曲指頭，離開掌心約三分，食指彎曲，大拇指也稍稍彎曲，與食指相應，大拇指來回移動，唸誦咒語：
唵(ōng) (一)，毗摩質多啰(pí mó zhì duō luó) (二)，阿蘇啰(ā sū luó) (三)，地波多曳(dì bō duō yì) (四)，莎訶(suō hē) (五)
此為法印咒。若作大法壇時，作此印咒，召喚阿修羅王前來供養，一切歡喜。
遮文茶法印咒第三十九
用左右中指、無名指，反向交纏，用兩個小指交叉，用兩個大拇指向上交叉，兩個食指也交叉，大拇指來回移動，唸誦咒語：
唵(ōng) (一)，胡嚧胡嚧(hú lú hú lú) (二)，遮文地(zhē wén dì) (徒皆反，三)，莎訶(suō hē) (四)
此為法印咒。若作大法壇時，作此印咒，召喚遮文茶前來供養，一切歡喜。
遮文茶天三博叉護身印第四十
兩個大拇指彎曲于掌中，兩個無名指按在兩個大拇指的指甲上，兩個食指、中指、小指，併攏豎直，指尖相抵，張開兩個手肘，印在距離**五寸的地方，誦唸大身咒。
遮文茶天火輪印第四十一
右手中指抵住左手食指的指尖，左手中指抵住右手食指的指尖。
【English Translation】 English version Seventeen
Stand up. Separate the feet by about two chi (尺, a unit of length, approximately 1/3 meter). Keep the toes together. Bend the middle joints of the left and right middle fingers into the palms. Then, bring the two thumbs together and press them on the sides of the middle fingers. Hook the left and right index fingers, ring fingers, and little fingers, with the tips touching each other. Open and close the sides of the three fingers, moving the wrists. Place the lower joints of the two thumbs against the forehead, with the fingertips pointing upwards. Recite the mantra:
Om (一), Po Zhe Pi (婆遮鞞) (二), A Jie Che (阿揭車) (三), Suo He (莎訶) (四) (This mudra has no coming and going method; the mudra comes from the Eleven-Faced Mantra, belonging to this section).
Asura King Dharma Mudra Mantra Thirty-Eighth
Use the left middle finger, etc., bend the fingertip away from the palm by about three fen (分, a unit of length, approximately 1/3 centimeter). Bend the index finger. Also bend the thumb slightly, corresponding to the index finger. Move the thumb back and forth, reciting the mantra:
Om (一), Pi Mo Zhi Duo Luo (毗摩質多啰) (二), A Su Luo (阿蘇啰) (三), Di Bo Duo Ye (地波多曳) (四), Suo He (莎訶) (五)
This is the Dharma Mudra Mantra. When performing a grand altar ritual, use this mudra and mantra to invite the Asura King for offerings, and all will be delighted.
Chavunda Dharma Mudra Mantra Thirty-Ninth
Intertwine the left and right middle fingers and ring fingers in reverse. Cross the two little fingers. Cross the two thumbs upwards. Also cross the two index fingers. Move the thumbs back and forth, reciting the mantra:
Om (一), Hu Lu Hu Lu (胡嚧胡嚧) (二), Chavundi (遮文地) (Tu Jie Fan, 三), Suo He (莎訶) (四)
This is the Dharma Mudra Mantra. When performing a grand altar ritual, use this mudra and mantra to invite Chavunda for offerings, and all will be delighted.
Chavunda Deva (天, deva, a deity) Three-Forked Body Protection Mudra Fortieth
Bend the two thumbs into the palms. Press the two ring fingers on the nails of the two thumbs. Bring the two index fingers, middle fingers, and little fingers together, standing straight with the tips touching. Spread the two elbows. Place the mudra five cun (寸, a unit of length, approximately 3.33 centimeters) away from the ** and recite the Great Body Mantra.
Chavunda Deva Fire Wheel Mudra Forty-First
The right middle finger touches the tip of the left index finger. The left middle finger touches the tip of the right index finger.
二無名指屈于掌中。二無名指中節相背。二大指二小指。並直豎頭相拄誦心咒。
遮文茶天伏魔鬼印第四十二
左右八指總反叉于掌中。唯二中指直豎頭相拄。合腕安頂上。翼二肘誦心咒。
遮文茶天追諸天印咒第四十三
左右九指總反叉在掌中。唯右手中指直豎來去。二大指亦屈頭于掌中。誦大身咒咒曰。
那(上音)謨悉陀(去音)喃(上音一)那(上音)謨摩登伽(去音)喃(上音二)那(上音)謨悉陀(去音)耶(三)遮文茶耶(四)頞跢啰(二合)迦羅波泥(五)什婆娑那(去音)耶(六)提婆陀(去音)那婆不嗜陀(去音)曳(七)阿彌迦槃羅毗利耶(八)缽羅迦羅摩曳(九)藥叉啰剎娑婆不嗜陀(去音)耶(十)拔啰不摩婆羅臘陀(去音)曳(十一)𠼝師伽那(十二)伽膩鞞阇伽拏(十三)瞢伽羅缽瑟吒曳(十四)濕摩舍那(十五)婆那婆悉泥曳(十六)㖶醯(平音)曳醯(上音)婆伽婆帝(十七)遮文遲(十八)薩婆阿遏地(二合)悉啼(十九)訶啰訶羅(二十)頡利頡利(二十一)戶盧戶盧(二十二)遮羅遮羅(二十三)只唎只唎(二十四)主嚧主嚧(二十五)㖶醯(平音)曳醯(上音)婆伽婆帝(二十六)遮文茶(二十七)阇婆羅阇婆啰(二十八)陀婆陀婆(二
【現代漢語翻譯】 現代漢語譯本 兩個無名指彎曲于掌中。兩個無名指的中節背靠著。兩個大拇指和兩個小指併攏，直立，指尖相抵，誦持心咒。
遮文茶天（Cāmuṇḍā，降伏魔鬼之神）伏魔鬼印 第四十二
左右手的八個手指全部反交叉于掌中。只有兩個中指直立，指尖相抵。合攏手腕，安放在頭頂上，張開兩個手肘，誦持心咒。
遮文茶天（Cāmuṇḍā）追逐諸天印咒 第四十三
左右手的九個手指全部反交叉在掌中。只有右手中指直立，來回移動。兩個大拇指也彎曲，指尖位於掌中。誦持大身咒，咒語如下：
那(上音)謨悉陀(去音)喃(上音一) 那(上音)謨摩登伽(去音)喃(上音二) 那(上音)謨悉陀(去音)耶(三) 遮文茶耶(四) 頞跢啰(二合)迦羅波泥(五) 什婆娑那(去音)耶(六) 提婆陀(去音)那婆不嗜陀(去音)曳(七) 阿彌迦槃羅毗利耶(八) 缽羅迦羅摩曳(九) 藥叉啰剎娑婆不嗜陀(去音)耶(十) 拔啰不摩婆羅臘陀(去音)曳(十一) 𠼝師伽那(十二) 伽膩鞞阇伽拏(十三) 瞢伽羅缽瑟吒曳(十四) 濕摩舍那(十五) 婆那婆悉泥曳(十六) 㖶醯(平音)曳醯(上音)婆伽婆帝(十七) 遮文遲(十八) 薩婆阿遏地(二合)悉啼(十九) 訶啰訶羅(二十) 頡利頡利(二十一) 戶盧戶盧(二十二) 遮羅遮羅(二十三) 只唎只唎(二十四) 主嚧主嚧(二十五) 㖶醯(平音)曳醯(上音)婆伽婆帝(二十六) 遮文茶(二十七) 阇婆羅阇婆啰(二十八) 陀婆陀婆(二十
【English Translation】 English version The two ring fingers are bent into the palm. The middle joints of the two ring fingers are back to back. The two thumbs and two little fingers are joined, standing straight up, with their tips touching, while chanting the heart mantra.
Cāmuṇḍā (Subduer of Demons) Heaven Subduing Demon Seal Forty-second
All eight fingers of the left and right hands are crossed backwards in the palms. Only the two middle fingers are upright, with their tips touching. Bring the wrists together and place them on top of the head, spreading the two elbows, while chanting the heart mantra.
Cāmuṇḍā Heaven Chasing All Devas Mudra Mantra Forty-third
All nine fingers of the left and right hands are crossed backwards in the palms. Only the middle finger of the right hand is upright, moving back and forth. The two thumbs are also bent, with their tips in the palms. Chant the Great Body Mantra, the mantra is:
Na(upper tone) mo siddha(departing tone) nam(upper tone one) Na(upper tone) mo matamga(departing tone) nam(upper tone two) Na(upper tone) mo siddha(departing tone) ya(three) Cāmuṇḍā ya(four) Artara(two combined) kara pani(five) Shiva shavana(departing tone) ya(six) Deva da(departing tone) na bhu shita(departing tone) ye(seven) Ami ka panara viriya(eight) Para kara ma ye(nine) Yaksha rakshasa bhu shita(departing tone) ya(ten) Bara bhu ma bara rada(departing tone) ye(eleven) Dhrishi gana(twelve) Gani bisha gana(thirteen) Mangala pashtaye(fourteen) Shmashana(fifteen) Bhana vasiniye(sixteen) Om he(flat tone) ye he(upper tone) bhagavati(seventeen) Cāmuṇḍi(eighteen) Sarva a agati(two combined) stiti(nineteen) Hara hara(twenty) Hili hili(twenty-one) Hulu hulu(twenty-two) Chala chala(twenty-three) Chili chili(twenty-four) Chulu chulu(twenty-five) Om he(flat tone) ye he(upper tone) bhagavati(twenty-six) Cāmuṇḍā(twenty-seven) Java la java la(twenty-eight) Dava dava(twenty-
十九)涅唎吒涅唎吒(三十)彌利彌利(三十一)訶訶(三十二)醯醯(三十三)呼呼(三十四)勃馱勃馱(三十五)陀啰陀啰(三十六)提唎提唎(三十七)途嚧途嚧(三十八)伽吒伽吒(三十九)伽知伽知(四十)瞿都瞿都(四十一)訶啰訶啰(四十二)醯唎醯唎(四十三)呼嚧呼嚧(四十四)阿嚧訶阿嚧訶(四十五)暴嚕訶暴嚕訶(四十六)㖶醯曳醯(上音)婆伽婆帝(四十七)遮文茶(四十八)安跢嚧迦羅波薩那𧜟(四十九)勃蘇摸投休(二合)遲當儀(五十)伽羅伽羅(五十一)岐利岐利(五十二)瞿盧瞿盧(五十三)㖶醯曳醯(上音)婆伽婆帝(五十四)必帝唎婆[(口皮)/女]那[(口皮)/女]悉泥𧜟(五十五)阿勘跋蘇(五十六)謨途致當嗜(五十七)唵(五十八)遮羅遮羅(五十九)婆羅婆羅(六十)缽啰缽啰(六十一)森羅森羅(六十二)阿鼻賒阿鼻賒(六十三)阿婆阿婆(六十四)缽啰謨吒耶(六十五)婆伽婆帝(六十六)遮文茶(六十七)薩羅薩羅(六十八)跋羅跋羅(六十九)阿突那阿突那(七十)勃馱勃馱(七十一)俱嚧俱嚧(七十二)訶羅訶羅(七十三)伽羅伽羅(七十四)岐利岐利(七十五)瞿盧瞿盧(七十六)㖶醯(平音)曳醯(上音)婆伽婆帝(七十七)遮文茶(七十
【現代漢語翻譯】 現代漢語譯本 十九)涅唎吒涅唎吒 (Nirita Nirita) (三十) 彌利彌利 (Miri Miri) (三十一) 訶訶 (Haha) (三十二) 醯醯 (Hihi) (三十三) 呼呼 (Huhu) (三十四) 勃馱勃馱 (Buddha Buddha) (三十五) 陀啰陀啰 (Dhara Dhara) (三十六) 提唎提唎 (Tiri Tiri) (三十七) 途嚧途嚧 (Turu Turu) (三十八) 伽吒伽吒 (Ghata Ghata) (三十九) 伽知伽知 (Gachi Gachi) (四十) 瞿都瞿都 (Gudu Gudu) (四十一) 訶啰訶啰 (Hara Hara) (四十二) 醯唎醯唎 (Hiri Hiri) (四十三) 呼嚧呼嚧 (Huru Huru) (四十四) 阿嚧訶阿嚧訶 (Aruha Aruha) (四十五) 暴嚕訶暴嚕訶 (Bauruha Bauruha) (四十六) 㖶醯曳醯 (Om Hi Ye Hi) (上音) 婆伽婆帝 (Bhagavati) (四十七) 遮文茶 (Chamunda) (四十八) 安跢嚧迦羅波薩那𧜟 (Antarokalapasana) (四十九) 勃蘇摸投休 (Busmotu Hiu) (二合) 遲當儀 (Chidangyi) (五十) 伽羅伽羅 (Ghara Ghara) (五十一) 岐利岐利 (Khiri Khiri) (五十二) 瞿盧瞿盧 (Guru Guru) (五十三) 㖶醯曳醯 (Om Hi Ye Hi) (上音) 婆伽婆帝 (Bhagavati) (五十四) 必帝唎婆[(口皮)/女]那[(口皮)/女]悉泥𧜟 (Pitribhasvinasini) (五十五) 阿勘跋蘇 (Akambhasu) (五十六) 謨途致當嗜 (Motu Chidangshi) (五十七) 唵 (Om) (五十八) 遮羅遮羅 (Chala Chala) (五十九) 婆羅婆羅 (Bhala Bhala) (六十) 缽啰缽啰 (Prala Prala) (六十一) 森羅森羅 (Samla Samla) (六十二) 阿鼻賒阿鼻賒 (Abhisha Abhisha) (六十三) 阿婆阿婆 (Abha Abha) (六十四) 缽啰謨吒耶 (Pramotaya) (六十五) 婆伽婆帝 (Bhagavati) (六十六) 遮文茶 (Chamunda) (六十七) 薩羅薩羅 (Sara Sara) (六十八) 跋羅跋羅 (Bhala Bhala) (六十九) 阿突那阿突那 (Atutna Atutna) (七十) 勃馱勃馱 (Buddha Buddha) (七十一) 俱嚧俱嚧 (Kuru Kuru) (七十二) 訶羅訶羅 (Hara Hara) (七十三) 伽羅伽羅 (Ghara Ghara) (七十四) 岐利岐利 (Khiri Khiri) (七十五) 瞿盧瞿盧 (Guru Guru) (七十六) 㖶醯 (Om Hi) (平音) 曳醯 (Ye Hi) (上音) 婆伽婆帝 (Bhagavati) (七十七) 遮文茶 (Chamunda) English version 19) Nirita Nirita (涅唎吒涅唎吒) (30) Miri Miri (彌利彌利) (31) Haha (訶訶) (32) Hihi (醯醯) (33) Huhu (呼呼) (34) Buddha Buddha (勃馱勃馱) (35) Dhara Dhara (陀啰陀啰) (36) Tiri Tiri (提唎提唎) (37) Turu Turu (途嚧途嚧) (38) Ghata Ghata (伽吒伽吒) (39) Gachi Gachi (伽知伽知) (40) Gudu Gudu (瞿都瞿都) (41) Hara Hara (訶啰訶啰) (42) Hiri Hiri (醯唎醯唎) (43) Huru Huru (呼嚧呼嚧) (44) Aruha Aruha (阿嚧訶阿嚧訶) (45) Bauruha Bauruha (暴嚕訶暴嚕訶) (46) Om Hi Ye Hi (㖶醯曳醯) Bhagavati (婆伽婆帝) (47) Chamunda (遮文茶) (48) Antarokalapasana (安跢嚧迦羅波薩那𧜟) (49) Busmotu Hiu (勃蘇摸投休) Chidangyi (遲當儀) (50) Ghara Ghara (伽羅伽羅) (51) Khiri Khiri (岐利岐利) (52) Guru Guru (瞿盧瞿盧) (53) Om Hi Ye Hi (㖶醯曳醯) Bhagavati (婆伽婆帝) (54) Pitribhasvinasini (必帝唎婆[(口皮)/女]那[(口皮)/女]悉泥𧜟) (55) Akambhasu (阿勘跋蘇) (56) Motu Chidangshi (謨途致當嗜) (57) Om (唵) (58) Chala Chala (遮羅遮羅) (59) Bhala Bhala (婆羅婆羅) (60) Prala Prala (缽啰缽啰) (61) Samla Samla (森羅森羅) (62) Abhisha Abhisha (阿鼻賒阿鼻賒) (63) Abha Abha (阿婆阿婆) (64) Pramotaya (缽啰謨吒耶) (65) Bhagavati (婆伽婆帝) (66) Chamunda (遮文茶) (67) Sara Sara (薩羅薩羅) (68) Bhala Bhala (跋羅跋羅) (69) Atutna Atutna (阿突那阿突那) (70) Buddha Buddha (勃馱勃馱) (71) Kuru Kuru (俱嚧俱嚧) (72) Hara Hara (訶羅訶羅) (73) Ghara Ghara (伽羅伽羅) (74) Khiri Khiri (岐利岐利) (75) Guru Guru (瞿盧瞿盧) (76) Om Hi Ye Hi (㖶醯曳醯) Bhagavati (婆伽婆帝) (77) Chamunda (遮文茶)
【English Translation】 English version 19) Nirita Nirita (meaning: name of a deity) (30) Miri Miri (meaning: name of a deity) (31) Haha (meaning: laughter) (32) Hihi (meaning: laughter) (33) Huhu (meaning: laughter) (34) Buddha Buddha (meaning: awakened one) (35) Dhara Dhara (meaning: to hold, maintain) (36) Tiri Tiri (meaning: name of a deity) (37) Turu Turu (meaning: name of a deity) (38) Ghata Ghata (meaning: to strike, destroy) (39) Gachi Gachi (meaning: name of a deity) (40) Gudu Gudu (meaning: name of a deity) (41) Hara Hara (meaning: to take away, remove) (42) Hiri Hiri (meaning: shame, modesty) (43) Huru Huru (meaning: name of a deity) (44) Aruha Aruha (meaning: to ascend, climb) (45) Bauruha Bauruha (meaning: name of a deity) (46) Om Hi Ye Hi (meaning: sacred syllables) Bhagavati (meaning: the blessed one) (47) Chamunda (meaning: a fierce form of Durga) (48) Antarokalapasana (meaning: name of a deity) (49) Busmotu Hiu (meaning: sacred syllables) Chidangyi (meaning: sacred syllables) (50) Ghara Ghara (meaning: house, dwelling) (51) Khiri Khiri (meaning: name of a deity) (52) Guru Guru (meaning: teacher, master) (53) Om Hi Ye Hi (meaning: sacred syllables) Bhagavati (meaning: the blessed one) (54) Pitribhasvinasini (meaning: destroyer of the illusion of ancestors) (55) Akambhasu (meaning: unshakable, firm) (56) Motu Chidangshi (meaning: sacred syllables) (57) Om (meaning: sacred syllable) (58) Chala Chala (meaning: to move, shake) (59) Bhala Bhala (meaning: forehead, good fortune) (60) Prala Prala (meaning: to send forth, emit) (61) Samla Samla (meaning: name of a deity) (62) Abhisha Abhisha (meaning: anointing, consecration) (63) Abha Abha (meaning: splendor, light) (64) Pramotaya (meaning: to gladden, delight) (65) Bhagavati (meaning: the blessed one) (66) Chamunda (meaning: a fierce form of Durga) (67) Sara Sara (meaning: essence, best) (68) Bhala Bhala (meaning: forehead, good fortune) (69) Atutna Atutna (meaning: unbroken, whole) (70) Buddha Buddha (meaning: awakened one) (71) Kuru Kuru (meaning: to do, make) (72) Hara Hara (meaning: to take away, remove) (73) Ghara Ghara (meaning: house, dwelling) (74) Khiri Khiri (meaning: name of a deity) (75) Guru Guru (meaning: teacher, master) (76) Om Hi Ye Hi (meaning: sacred syllables) Bhagavati (meaning: the blessed one) (77) Chamunda (meaning: a fierce form of Durga)
八)薩皤遏貪(七十九)摩森娑達耶(八十)阿遮啰寫(八十一)望不折耶(八十二)莎訶(八十三)(自咒亦名摩登伽咒)
又遮文茶咒第四十四
咒曰。
那謨悉陀那(一)摩登伽那(二)那謨悉陀夷(三)遮文茶夷(四)阿多啰迦啰波(二合)(五)婆娑那夷(六)提婆陀那婆不嗜多夷(七)阿尼訶多皤羅毗𠼝夷(八)波羅迦羅摩夷(九)藥叉啰剎娑不嗜哆夷(十)跋羅(上音)摩(十一)跋羅臘陀夷(十二)𠼝師伽那(十三)毗阇伽羅(十四)瞢伽羅樹師吒(二合)夷(十五)奢摩奢那皤悉泥(十六)㖶醯曳醯(上音)婆伽婆帝(十七)遮文遲(十八)薩婆遏他悉弟(十九)訶羅訶羅(二十)爰利爰利(二十一)戶盧戶盧(二十二)遮羅遮羅(二十三)至利至利(二十四)注留注留(二十五)㖶醯(平音)曳醯(上音)婆伽皤帝(二十六)遮文遲(二十七)阇婆羅阇婆羅(二十八)馱婆馱婆(二十九)多利吒多利吒(三十)四利四利(三十一)訶醯呼訶醯呼(三十二)佛提佛提(三十三)馱啰馱啰(三十四)地唎地唎(三十五)度嚧度嚧(三十六)伽吒伽吒(三十七)祇致祇致(三十八)巨誅巨誅(三十九)訶啰訶啰(四十)奚唎奚唎(四十一)戶盧戶盧(四十二)阿魯訶阿魯訶(四十三
【現代漢語翻譯】 現代漢語譯本 八) 薩皤遏貪 (Saba Etan) (七十九) 摩森娑達耶 (Masan Sadaye) (八十) 阿遮啰寫 (Achala Xie) (八十一) 望不折耶 (Wang Bu Zhe Ye) (八十二) 莎訶 (Suo He) (八十三) (此咒又名摩登伽咒)
又 遮文茶咒 第四十四
咒曰：
那謨悉陀那 (Namo Xituo Na) (一) 摩登伽那 (Madeng Qie Na) (二) 那謨悉陀夷 (Namo Xituo Yi) (三) 遮文茶夷 (Zhe Wen Cha Yi) (四) 阿多啰迦啰波 (Atuo La Gala Bo) (五) 婆娑那夷 (Posuo Na Yi) (六) 提婆陀那婆不嗜多夷 (Tipo Tuo Na Po Bu Shi Duo Yi) (七) 阿尼訶多皤羅毗𠼝夷 (Ani He Tuo Po Luo Pi Li Yi) (八) 波羅迦羅摩夷 (Polo Gala Mo Yi) (九) 藥叉啰剎娑不嗜哆夷 (Yaocha Lashasha Bu Shi Duo Yi) (十) 跋羅 (Ba Luo) (十一) 跋羅臘陀夷 (Ba Luo La Tuo Yi) (十二) 𠼝師伽那 (Li Shi Qie Na) (十三) 毗阇伽羅 (Pisha Gala) (十四) 瞢伽羅樹師吒 (Meng Qie Luo Shu Shi Zha) (十五) 奢摩奢那皤悉泥 (She Mo She Na Po Xi Ni) (十六) 㖶醯曳醯 (An Xi Ye Xi) (十七) 婆伽婆帝 (Po Qie Po Di) (十八) 遮文遲 (Zhe Wen Chi) (十九) 薩婆遏他悉弟 (Saba Etuo Xi Di) (二十) 訶羅訶羅 (Heluo Heluo) (二十一) 爰利爰利 (Yuanli Yuanli) (二十二) 戶盧戶盧 (Hulu Hulu) (二十三) 遮羅遮羅 (Zhe Luo Zhe Luo) (二十四) 至利至利 (Zhili Zhili) (二十五) 注留注留 (Zhuliu Zhuliu) (二十六) 㖶醯曳醯 (An Xi Ye Xi) (二十七) 婆伽皤帝 (Po Qie Po Di) (二十八) 遮文遲 (Zhe Wen Chi) (二十九) 阇婆羅阇婆羅 (She Polo She Polo) (三十) 馱婆馱婆 (Tuo Po Tuo Po) (三十一) 多利吒多利吒 (Duoli Zha Duoli Zha) (三十二) 四利四利 (Sili Sili) (三十三) 訶醯呼訶醯呼 (He Xi Hu He Xi Hu) (三十四) 佛提佛提 (Foti Foti) (三十五) 馱啰馱啰 (Tuo Luo Tuo Luo) (三十六) 地唎地唎 (Dili Dili) (三十七) 度嚧度嚧 (Dulu Dulu) (三十八) 伽吒伽吒 (Qiezha Qiezha) (三十九) 祇致祇致 (Qizhi Qizhi) (四十) 巨誅巨誅 (Juzhu Juzhu) (四十一) 訶啰訶啰 (Heluo Heluo) (四十二) 奚唎奚唎 (Xili Xili) (四十三) 戶盧戶盧 (Hulu Hulu) (四十四) 阿魯訶阿魯訶 (Alu He Alu He) (四十五)
【English Translation】 English version Eight) Saba Etan (薩皤遏貪) (79), Masan Sadaye (摩森娑達耶) (80), Achala Xie (阿遮啰寫) (81), Wang Bu Zhe Ye (望不折耶) (82), Svaha (莎訶) (83) (This mantra is also known as the Matangi Mantra).
Also, the 44th Chavera Mantra.
The mantra says:
Namo Xituo Na (那謨悉陀那) (1), Matangi Na (摩登伽那) (2), Namo Xituo Yi (那謨悉陀夷) (3), Chavera Yi (遮文茶夷) (4), Atuo La Gala Bo (阿多啰迦啰波) (5), Posuo Na Yi (婆娑那夷) (6), Tipo Tuo Na Po Bu Shi Duo Yi (提婆陀那婆不嗜多夷) (7), Ani He Tuo Po Luo Pi Li Yi (阿尼訶多皤羅毗𠼝夷) (8), Polo Gala Mo Yi (波羅迦羅摩夷) (9), Yaocha Lashasha Bu Shi Duo Yi (藥叉啰剎娑不嗜哆夷) (10), Ba Luo (跋羅) (11), Ba Luo La Tuo Yi (跋羅臘陀夷) (12), Li Shi Qie Na (𠼝師伽那) (13), Pisha Gala (毗阇伽羅) (14), Meng Qie Luo Shu Shi Zha (瞢伽羅樹師吒) (15), She Mo She Na Po Xi Ni (奢摩奢那皤悉泥) (16), An Xi Ye Xi (㖶醯曳醯) (17), Po Qie Po Di (婆伽婆帝) (18), Chavera Chi (遮文遲) (19), Saba Etuo Xi Di (薩婆遏他悉弟) (20), Heluo Heluo (訶羅訶羅) (21), Yuanli Yuanli (爰利爰利) (22), Hulu Hulu (戶盧戶盧) (23), Zhe Luo Zhe Luo (遮羅遮羅) (24), Zhili Zhili (至利至利) (25), Zhuliu Zhuliu (注留注留) (26), An Xi Ye Xi (㖶醯曳醯) (27), Po Qie Po Di (婆伽皤帝) (28), Chavera Chi (遮文遲) (29), She Polo She Polo (阇婆羅阇婆羅) (30), Tuo Po Tuo Po (馱婆馱婆) (31), Duoli Zha Duoli Zha (多利吒多利吒) (32), Sili Sili (四利四利) (33), He Xi Hu He Xi Hu (訶醯呼訶醯呼) (34), Foti Foti (佛提佛提) (35), Tuo Luo Tuo Luo (馱啰馱啰) (36), Dili Dili (地唎地唎) (37), Dulu Dulu (度嚧度嚧) (38), Qiezha Qiezha (伽吒伽吒) (39), Qizhi Qizhi (祇致祇致) (40), Juzhu Juzhu (巨誅巨誅) (41), Heluo Heluo (訶啰訶啰) (42), Xili Xili (奚唎奚唎) (43), Hulu Hulu (戶盧戶盧) (44), Alu He Alu He (阿魯訶阿魯訶) (45)
)波烏魯訶波烏魯訶(四十四)㖶醯(平音)曳醯(上音)婆伽皤帝(四十五)遮文遲(四十六)阿多啰劫婆羅(四十七)皤娑那夷(四十八)勃蘇摸投休遲當儀(四十九)伽羅伽羅(五十)祇利祇利(五十一)求婁求婁(五十二)㖶醯曳醯(上音)婆伽皤帝(五十三)畢帝利伽拏(五十四)皤悉泥(五十五)唵(五十六)遮羅遮羅(五十七)婆羅婆羅(五十八)摩羅摩羅(五十九)波羅波羅(六十)阿鼻賒阿鼻賒(六十一)阿暮吒曳(六十二)波羅暮吒曳(六十三)㖶醯曳醯(上音)婆伽婆帝(六十四)遮文遲(六十五)波羅波羅(六十六)阿度那阿度那(六十七)毗度那毗度那(六十八)屈婁屈婁(六十九)阿羅阿羅(七十)唏利唏利(七十一)休婁休婁(七十二)伽訶羅伽訶羅(七十三)祇唏利祇唏利(七十四)求休婁求休婁(七十五)㖶醯曳醯(上音)婆伽皤帝(七十六)遮文遲(七十七)薩皤遏他摩摩(某甲七十八)娑陀夷(七十九)莎訶(八十句)
又遮文茶咒第四十五
咒曰。
那(上音)謨婆伽婆妒(一)嚧達啰耶(二)那謨悉陀喃(三)那(上音)謨婆伽婆帝(四)遮文茶𧜟(五)阿缽啰帝賀多(六)婆羅毗唎耶(七)缽啰羯么𧜟(八)摩訶啰剎賜𧜟(九)缽啰什婆履多㮈耶那
【現代漢語翻譯】 現代漢語譯本 波烏魯訶波烏魯訶 (Bo Wu Lu He Bo Wu Lu He) (四十四) 唵醯 (An Xi) 曳醯 (Ye Xi) 婆伽皤帝 (Po Qie Po Di) (四十五) 遮文遲 (Zhe Wen Chi) (四十六) 阿多啰劫婆羅 (A Duo Luo Jie Po Luo) (四十七) 皤娑那夷 (Po Suo Na Yi) (四十八) 勃蘇摸投休遲當儀 (Bo Su Mo Tou Xiu Chi Dang Yi) (四十九) 伽羅伽羅 (Qie Luo Qie Luo) (五十) 祇利祇利 (Qi Li Qi Li) (五十一) 求婁求婁 (Qiu Lou Qiu Lou) (五十二) 唵醯曳醯 (An Xi Ye Xi) 婆伽皤帝 (Po Qie Po Di) (五十三) 畢帝利伽拏 (Bi Di Li Qie Na) (五十四) 皤悉泥 (Po Xi Ni) (五十五) 唵 (An) (五十六) 遮羅遮羅 (Zhe Luo Zhe Luo) (五十七) 婆羅婆羅 (Po Luo Po Luo) (五十八) 摩羅摩羅 (Mo Luo Mo Luo) (五十九) 波羅波羅 (Bo Luo Bo Luo) (六十) 阿鼻賒阿鼻賒 (A Bi She A Bi She) (六十一) 阿暮吒曳 (A Mu Ta Ye) (六十二) 波羅暮吒曳 (Bo Luo Mu Ta Ye) (六十三) 唵醯曳醯 (An Xi Ye Xi) 婆伽婆帝 (Po Qie Po Di) (六十四) 遮文遲 (Zhe Wen Chi) (六十五) 波羅波羅 (Bo Luo Bo Luo) (六十六) 阿度那阿度那 (A Du Na A Du Na) (六十七) 毗度那毗度那 (Pi Du Na Pi Du Na) (六十八) 屈婁屈婁 (Qu Lou Qu Lou) (六十九) 阿羅阿羅 (A Luo A Luo) (七十) 唏利唏利 (Xi Li Xi Li) (七十一) 休婁休婁 (Xiu Lou Xiu Lou) (七十二) 伽訶羅伽訶羅 (Qie He Luo Qie He Luo) (七十三) 祇唏利祇唏利 (Qi Xi Li Qi Xi Li) (七十四) 求休婁求休婁 (Qiu Xiu Lou Qiu Xiu Lou) (七十五) 唵醯曳醯 (An Xi Ye Xi) 婆伽皤帝 (Po Qie Po Di) (七十六) 遮文遲 (Zhe Wen Chi) (七十七) 薩皤遏他摩摩 (Sa Po E Ta Mo Mo) (某甲七十八) 娑陀夷 (Suo Tuo Yi) (七十九) 莎訶 (Suo He) (八十句)
又遮文茶咒第四十五
咒曰：
那謨婆伽婆妒 (Na Mo Po Qie Po Du) (一) 嚧達啰耶 (Lu Da Luo Ye) (二) 那謨悉陀喃 (Na Mo Xi Tuo Nan) (三) 那謨婆伽婆帝 (Na Mo Po Qie Po Di) (四) 遮文茶𧜟 (Zhe Wen Cha) (五) 阿缽啰帝賀多 (A Bo Luo Di He Duo) (六) 婆羅毗唎耶 (Po Luo Pi Li Ye) (七) 缽啰羯么𧜟 (Bo Luo Jie Mo) (八) 摩訶啰剎賜𧜟 (Mo He Luo Cha Ci) (九) 缽啰什婆履多㮈耶那 (Bo Luo Shi Po Lu Duo Nai Ye Na)
【English Translation】 English version Bo Wu Lu He Bo Wu Lu He (波烏魯訶波烏魯訶) (44) Om Xi (唵醯) Ye Xi (曳醯) Po Qie Po Di (婆伽皤帝) (45) Zhe Wen Chi (遮文遲) (46) A Duo Luo Jie Po Luo (阿多啰劫婆羅) (47) Po Suo Na Yi (皤娑那夷) (48) Bo Su Mo Tou Xiu Chi Dang Yi (勃蘇摸投休遲當儀) (49) Qie Luo Qie Luo (伽羅伽羅) (50) Qi Li Qi Li (祇利祇利) (51) Qiu Lou Qiu Lou (求婁求婁) (52) Om Xi Ye Xi (唵醯曳醯) Po Qie Po Di (婆伽皤帝) (53) Bi Di Li Qie Na (畢帝利伽拏) (54) Po Xi Ni (皤悉泥) (55) Om (唵) (56) Zhe Luo Zhe Luo (遮羅遮羅) (57) Po Luo Po Luo (婆羅婆羅) (58) Mo Luo Mo Luo (摩羅摩羅) (59) Bo Luo Bo Luo (波羅波羅) (60) A Bi She A Bi She (阿鼻賒阿鼻賒) (61) A Mu Ta Ye (阿暮吒曳) (62) Bo Luo Mu Ta Ye (波羅暮吒曳) (63) Om Xi Ye Xi (唵醯曳醯) Po Qie Po Di (婆伽婆帝) (64) Zhe Wen Chi (遮文遲) (65) Bo Luo Bo Luo (波羅波羅) (66) A Du Na A Du Na (阿度那阿度那) (67) Pi Du Na Pi Du Na (毗度那毗度那) (68) Qu Lou Qu Lou (屈婁屈婁) (69) A Luo A Luo (阿羅阿羅) (70) Xi Li Xi Li (唏利唏利) (71) Xiu Lou Xiu Lou (休婁休婁) (72) Qie He Luo Qie He Luo (伽訶羅伽訶羅) (73) Qi Xi Li Qi Xi Li (祇唏利祇唏利) (74) Qiu Xiu Lou Qiu Xiu Lou (求休婁求休婁) (75) Om Xi Ye Xi (唵醯曳醯) Po Qie Po Di (婆伽皤帝) (76) Zhe Wen Chi (遮文遲) (77) Sa Po E Ta Mo Mo (薩皤遏他摩摩) (Name of someone 某甲 78) Suo Tuo Yi (娑陀夷) (79) Suo He (莎訶) (80 sentences)
Also, the 45th Chawencha (遮文茶) Mantra
The mantra says:
Na Mo Po Qie Po Du (那謨婆伽婆妒) (1) Lu Da Luo Ye (嚧達啰耶) (2) Na Mo Xi Tuo Nan (那謨悉陀喃) (3) Na Mo Po Qie Po Di (那謨婆伽婆帝) (4) Zhe Wen Cha (遮文茶) (5) A Bo Luo Di He Duo (阿缽啰帝賀多) (6) Po Luo Pi Li Ye (婆羅毗唎耶) (7) Bo Luo Jie Mo (缽啰羯么) (8) Mo He Luo Cha Ci (摩訶啰剎賜) (9) Bo Luo Shi Po Lu Duo Nai Ye Na (缽啰什婆履多㮈耶那)
(去音)𧜟(十)阿帶啰(上音)迦羅婆(二合)皤薩那𧜟(十一)摩奴沙摩乞此婆叉泥𧜟(十二)㮈羅母制(十三)摩婆薩那𧜟(十四)底唎迦跛羅(十五)摩羅佉吒(十六)婆伽害羅昵𧜟(十七)郁馱(二合)雞舍(十八)鼻𠼝俱(上音)知目佉𧜟(十九)摩醯濕婆(二合)羅婆羅臘陀𧜟(二十)阿蘇啰那舍泥𧜟(二十一)藥叉啰剎(二十二)此缽利鼻唎多(去音)𧜟(二十三)唵(二十四)遮文茶𧜟(二十五)馱啰馱啰(二十六)努盧奴努盧奴(二十七)揭哩(二合)阇揭哩阇(二十八唐云雷震)茂啰啰(二十九)帶波帶波(三十)什婆羅什婆羅(三十一)吉利吉利(三十二)妒盧妒盧(三十三)牟盧牟盧(三十四)摩訶么盧(三十五)阿毗舍阿毗舍(三十六)泥毗舍(三十七)薩婆遏貪(二合上音三十八)淼淼大野(三十九)婆伽婆帝(四十)遮文茶(四十一)度盧度盧(四十二)陀(去音)婆陀婆(唐云急走四十三)佉佉佉馱佉馱(四十四)制吒制吒(四十五)拔波拔波(四十六)吉利吉利(四十七)折波折波(四十八)婆伽婆帝(四十九)遮文茶(五十)薩婆提羅(上音)醯(五十一)驃謨制耶(五十二)莎訶(五十三)啰(上音)叉啰叉(五十四)淼淼阿阇履𧜟(五十五)寫薩婆鼻馱(去音)那(五十
【現代漢語翻譯】 現代漢語譯本 （去音）𧜟(十) 阿帶啰（上音）迦羅婆（二合）皤薩那𧜟(十一) 摩奴沙摩乞此婆叉泥𧜟(十二) 㮈羅母制(十三) 摩婆薩那𧜟(十四) 底唎迦跛羅(十五) 摩羅佉吒(十六) 婆伽害羅昵𧜟(十七) 郁馱（二合）雞舍(十八) 鼻𠼝俱（上音）知目佉𧜟(十九) 摩醯濕婆（二合）羅婆羅臘陀𧜟(二十) 阿蘇啰那舍泥𧜟(二十一) 藥叉啰剎(二十二) 此缽利鼻唎多（去音）𧜟(二十三) 唵(二十四) 遮文茶𧜟(二十五) 馱啰馱啰(二十六) 努盧奴努盧奴(二十七) 揭哩（二合）阇揭哩阇(二十八唐云雷震) 茂啰啰(二十九) 帶波帶波(三十) 什婆羅什婆羅(三十一) 吉利吉利(三十二) 妒盧妒盧(三十三) 牟盧牟盧(三十四) 摩訶么盧(三十五) 阿毗舍阿毗舍(三十六) 泥毗舍(三十七) 薩婆遏貪（二合上音三十八） 淼淼大野(三十九) 婆伽婆帝(四十) 遮文茶(四十一) 度盧度盧(四十二) 陀（去音）婆陀婆(唐云急走四十三) 佉佉佉馱佉馱(四十四) 制吒制吒(四十五) 拔波拔波(四十六) 吉利吉利(四十七) 折波折波(四十八) 婆伽婆帝(四十九) 遮文茶(五十) 薩婆提羅（上音）醯(五十一) 驃謨制耶(五十二) 莎訶(五十三) 啰（上音）叉啰叉(五十四) 淼淼阿阇履𧜟(五十五) 寫薩婆鼻馱（去音）那(五十 此段經文為一段陀羅尼咒語，無法直接翻譯成現代漢語，音譯部分保留原文，僅對咒語中出現的專有名詞和部分短語進行解釋。 遮文茶（Chamunda）： 印度教的Chandi女神的化身之一，與戰爭和勝利有關。 婆伽婆帝（Bhagavati）：意為『有福者』或『尊貴者』，是對女神的一種尊稱。 莎訶（Svaha）：通常在咒語末尾使用，表示『愿一切順利』或『圓滿成就』。
【English Translation】 English version (Gone sound) 𧜟(ten) Ā dài luō (upper sound) jiā luō pó (two combined) pó sà nà 𧜟(eleven) Mó nú shā mó qǐ cǐ pó chā ní 𧜟(twelve) Nài luō mǔ zhì (thirteen) Mó pó sà nà 𧜟(fourteen) Dǐ lì jiā pó luó (fifteen) Mó luó qū zhà (sixteen) Pó qié hài luó nì 𧜟(seventeen) Yù tuó (two combined) jī shě (eighteen) Bí 𠼝 jù (upper sound) zhī mù qié 𧜟(nineteen) Mó xī shī pó (two combined) luó pó luó là tuó 𧜟(twenty) Ā sū luó nà shě ní 𧜟(twenty-one) Yào chā luó chà (twenty-two) Cǐ bō lì bí rí duō (gone sound) 𧜟(twenty-three) 唵(twenty-four) Zhē wén chá 𧜟(twenty-five) Tuó luō tuó luō (twenty-six) Nǔ lú nú nǔ lú nú (twenty-seven) Jiē lī (two combined) shé jiē lī shé (twenty-eight Tang says thunder) Mào luō luō (twenty-nine) Dài bō dài bō (thirty) Shí pó luó shí pó luó (thirty-one) Jí lì jí lì (thirty-two) Dù lú dù lú (thirty-three) Móu lú móu lú (thirty-four) Mó hē me lú (thirty-five) Ā pí shě ā pí shě (thirty-six) Ní pí shě (thirty-seven) Sà pó è tān (two combined upper sound thirty-eight) Miǎo miǎo dà yě (thirty-nine) Pó qié pó dì (forty) Zhē wén chá (forty-one) Dù lú dù lú (forty-two) Tuó (gone sound) pó tuó pó (Tang says quick walk forty-three) Qū qū qū tuó qū tuó (forty-four) Zhì zhà zhì zhà (forty-five) Bá bō bá bō (forty-six) Jí lì jí lì (forty-seven) Zhé bō zhé bō (forty-eight) Pó qié pó dì (forty-nine) Zhē wén chá (fifty) Sà pó tí luó (upper sound) xī (fifty-one) Piāo mó zhì yē (fifty-two) Suō hē (fifty-three) Luō (upper sound) chā luō chā (fifty-four) Miǎo miǎo ā shé lǚ 𧜟(fifty-five) Xiě sà pó bí tuó (gone sound) nà (fifty This passage is a Dharani mantra. It cannot be directly translated into modern English. The transliteration part retains the original text, and only the proper nouns and some phrases appearing in the mantra are explained. Chamunda: An incarnation of the Hindu goddess Chandi, associated with war and victory. Bhagavati: Meaning 'blessed one' or 'venerable one,' it is an honorific title for a goddess. Svaha: Usually used at the end of a mantra, meaning 'may all be well' or 'perfect accomplishment.'
六)鼻那耶泥雞轉(五十七)莎訶(五十八句)
又遮文茶咒第四十六
咒曰。
唵(一)遮文茶(二)必帝唎婆尼迦(三)罽波羅訶悉帝(四)茶岐尼羅迷(五)破破敷沙必唎耶(六)阿缽羅提訶多(七)縛陀缽吒(八)帝𠼝(二合)輸(去音)利迦那迦(九)跋折啰(十)浮瑟泥(二合)(十一)阿羯吒(十二)毗羯吒(十三)缽睹(吒魚反)羯吒(十四)劬羅鄧瑟智(二合)泥(十五)芒斯婆羅摩耶(十六)輸藍缽啰(十七)毗舍摩奴沙(去音十八)佉伽訶薩帝(十九)唵(二十)跛羅蒲瑟泥(二十一)遮羅遮羅(二十二)罽波罽波(二十三)醯醯(二十四)脯羅脯羅(二十五)阿鼻舍阿鼻舍(二十六)婆伽婆帝(二十七)那(上音)悉都(二合)提(二十八)莎訶(二十九)胡嚧都(吒魚反)牟羯多(三十)莎訶(三十一句)
又遮文茶咒第四十七
咒曰。
那(上音)謨悉陀喃(一)那謨摩登伽喃(二)那謨悉陀夷(三)那謨遮文茶夷(四)阿缽啰底訶多(五)摩羅彌梨缽羅伽啰摩夷(六)那謨婆伽婆帝(七)遮文遲(八)摩訶啰剎西(九)缽羅阇婆利跢(十)那夷那(上音)延安多羅尼卻波羅(十一)提婆薩那夷(十二)摩怒沙恾娑拔剎那夷(十三)唵(十四)陀
【現代漢語翻譯】 現代漢語譯本 六)鼻那耶泥雞轉(Binayana Niji Zhuan)（名稱）（五十七）莎訶(Suo He)（咒語結尾語，意為成就）（五十八句）
又遮文茶咒(Zhe Wen Cha Zhou)（咒語名稱）第四十六
咒曰：
唵(ōng)（咒語起始音，表示皈依）(一)遮文茶(Zhe Wen Cha)（神名）(二)必帝唎婆尼迦(Bi Di Li Po Ni Jia)(三)罽波羅訶悉帝(Ji Bo Luo He Xi Di)(四)茶岐尼羅迷(Cha Qi Ni Luo Mi)(五)破破敷沙必唎耶(Po Po Fu Sha Bi Li Ye)(六)阿缽羅提訶多(A Bo Luo Ti He Duo)（無障礙）(七)縛陀缽吒(Fu Tuo Bo Zha)(八)帝𠼝(二合)(Di Shi)(九)輸(去音)利迦那迦(Shu Li Jia Na Jia)(十)跋折啰(Ba Zhe Luo)（金剛）(十一)浮瑟泥(二合)(Fu Se Ni)(十二)阿羯吒(A Jie Zha)(十三)毗羯吒(Pi Jie Zha)(十四)缽睹(吒魚反)羯吒(Bo Du Jie Zha)(十五)劬羅鄧瑟智(二合)泥(Qu Luo Deng Se Zhi Ni)(十六)芒斯婆羅摩耶(Mang Si Po Luo Mo Ye)(十七)輸藍缽啰(Shu Lan Bo Luo)(十八)毗舍摩奴沙(去音)(Pi She Mo Nu Sha)(十九)佉伽訶薩帝(Qie Qie He Sa Di)(二十)唵(ōng)（咒語起始音，表示皈依）(二十一)跛羅蒲瑟泥(Bo Luo Pu Se Ni)(二十二)遮羅遮羅(Zhe Luo Zhe Luo)(二十三)罽波罽波(Ji Bo Ji Bo)(二十四)醯醯(Xi Xi)(二十五)脯羅脯羅(Pu Luo Pu Luo)(二十六)阿鼻舍阿鼻舍(A Bi She A Bi She)(二十七)婆伽婆帝(Po Qie Po Di)（世尊）(二十八)那(上音)悉都(二合)提(Na Xi Du Ti)(二十九)莎訶(Suo He)（咒語結尾語，意為成就）(三十)胡嚧都(吒魚反)牟羯多(Hu Lu Du Mou Jie Duo)(三十一)莎訶(Suo He)（咒語結尾語，意為成就）(三十二句)
又遮文茶咒(Zhe Wen Cha Zhou)（咒語名稱）第四十七
咒曰：
那(上音)謨悉陀喃(Na Mo Xi Tuo Nan)（皈依成就者）(一)那謨摩登伽喃(Na Mo Mo Deng Qie Nan)（皈依摩登伽）(二)那謨悉陀夷(Na Mo Xi Tuo Yi)（皈依成就）(三)那謨遮文茶夷(Na Mo Zhe Wen Cha Yi)（皈依遮文茶）(四)阿缽啰底訶多(A Bo Luo Di He Duo)（無障礙）(五)摩羅彌梨缽羅伽啰摩夷(Mo Luo Mi Li Bo Luo Qie Luo Mo Yi)(六)那謨婆伽婆帝(Na Mo Po Qie Po Di)（皈依世尊）(七)遮文遲(Zhe Wen Chi)(八)摩訶啰剎西(Mo He Luo Cha Xi)（大護法）(九)缽羅阇婆利跢(Bo Luo She Po Li Duo)(十)那夷那(上音)延安多羅尼卻波羅(Na Yi Na Yan An Duo Luo Ni Que Bo Luo)(十一)提婆薩那夷(Ti Po Sa Na Yi)(十二)摩怒沙恾娑拔剎那夷(Mo Nu Sha Mang Suo Ba Cha Na Yi)(十三)唵(ōng)（咒語起始音，表示皈依）(十四)陀(Tuo)
【English Translation】 English version Six) Binayana Niji Zhuan (Name) (Fifty-seven) Svaha (Mantra ending, meaning accomplishment) (Fifty-eight sentences)
Also, the forty-sixth Zhe Wen Cha Zhou (Mantra Name)
The mantra says:
Om (Mantra starting sound, meaning refuge) (One) Zhe Wen Cha (Name of a deity) (Two) Bi Di Li Po Ni Jia (Three) Ji Bo Luo He Xi Di (Four) Cha Qi Ni Luo Mi (Five) Po Po Fu Sha Bi Li Ye (Six) A Bo Luo Ti He Duo (Unobstructed) (Seven) Fu Tuo Bo Zha (Eight) Di Shi (Nine) Shu (Departing sound) Li Jia Na Jia (Ten) Ba Zhe Luo (Vajra) (Eleven) Fu Se Ni (Twelve) A Jie Zha (Thirteen) Pi Jie Zha (Fourteen) Bo Du Jie Zha (Fifteen) Qu Luo Deng Se Zhi Ni (Sixteen) Mang Si Po Luo Mo Ye (Seventeen) Shu Lan Bo Luo (Eighteen) Pi She Mo Nu Sha (Nineteen) Qie Qie He Sa Di (Twenty) Om (Mantra starting sound, meaning refuge) (Twenty-one) Bo Luo Pu Se Ni (Twenty-two) Zhe Luo Zhe Luo (Twenty-three) Ji Bo Ji Bo (Twenty-four) Xi Xi (Twenty-five) Pu Luo Pu Luo (Twenty-six) A Bi She A Bi She (Twenty-seven) Po Qie Po Di (Bhagavati, World Honored One) (Twenty-eight) Na Xi Du Ti (Twenty-nine) Svaha (Mantra ending, meaning accomplishment) (Thirty) Hu Lu Du Mou Jie Duo (Thirty-one) Svaha (Mantra ending, meaning accomplishment) (Thirty-two sentences)
Also, the forty-seventh Zhe Wen Cha Zhou (Mantra Name)
The mantra says:
Na Mo Xi Tuo Nan (Homage to the accomplished ones) (One) Na Mo Mo Deng Qie Nan (Homage to Matanga) (Two) Na Mo Xi Tuo Yi (Homage to accomplishment) (Three) Na Mo Zhe Wen Cha Yi (Homage to Zhe Wen Cha) (Four) A Bo Luo Di He Duo (Unobstructed) (Five) Mo Luo Mi Li Bo Luo Qie Luo Mo Yi (Six) Na Mo Po Qie Po Di (Homage to the Bhagavati, World Honored One) (Seven) Zhe Wen Chi (Eight) Mo He Luo Cha Xi (Great Protector) (Nine) Bo Luo She Po Li Duo (Ten) Na Yi Na Yan An Duo Luo Ni Que Bo Luo (Eleven) Ti Po Sa Na Yi (Twelve) Mo Nu Sha Mang Suo Ba Cha Na Yi (Thirteen) Om (Mantra starting sound, meaning refuge) (Fourteen) Tuo
啰陀羅(十五)室利室利奴(十六)伽阇婆伽阇婆(十七)伽多婆伽多婆(十八)吉利吉利(十九)都盧都盧(二十)暮盧暮盧(二十一)摩訶暮盧(二十二)阿毗賒阿毗賒(二十三)薩婆遏他(二合)么么(某甲二十四)婆陀夷(二十五)㖶醯曳醯(上音)婆伽婆帝(二十六)遮文遲(二十七)吐吐(二十八)他婆他婆(二十九)呵陀呵陀(三十)婆吒婆吒(三十一)拔波拔波(三十二)吉利吉利(三十三)折波折波(三十四)㖶醯曳醯(上音)婆伽婆帝(三十五)遮文遲(三十六)薩婆伽羅夷驃(三十七)暮者也(三十八)莎訶(三十九句前第二咒反與此咒受持法用並及功能如下所說)
若欲受持摩登伽咒法。先作一罈。縱廣七尺。用牛糞塗地。方七尺七寸。當取一杖。隨杖長短。量取七尺亦得。取柳枝長六尺及竹。口含凈水。半噀餘者咽去。初含水叩齒七遍。然後噀半。殘半咽之即咒。咒缽亦然。若咒病人時。取灰。無灰取土及水。隨得咒之訖。用灰水涂病人身。然後咒燒白膠香。地上畫一鬼形。咒師手捉石榴枝。或用柳枝。即咒此枝打病人時。若鬼著者。即問姓名行病所由。若不語者。誦咒一遍以水灑之。即便自語。若以芥子代水亦得。結界之法。水及芥子或咒三遍或咒七遍。以散四方心中作念。齊若
【現代漢語翻譯】 現代漢語譯本 啰陀羅 (Luótuóluó，咒語中的音節) 室利室利奴 (Shìlì shìlì nú，咒語中的音節) 伽阇婆伽阇婆 (Qiéshé pó qiéshé pó，咒語中的音節) 伽多婆伽多婆 (Qiéduō pó qiéduō pó，咒語中的音節) 吉利吉利 (Jílì jílì，咒語中的音節) 都盧都盧 (Dūlú dūlú，咒語中的音節) 暮盧暮盧 (Mùlú mùlú，咒語中的音節) 摩訶暮盧 (Móhē mùlú，咒語中的音節) 阿毗賒阿毗賒 (Āpí shē āpí shē，咒語中的音節) 薩婆遏他 (Sàpó è tā，一切目的) 么么 (mó mó，某甲，指代需要幫助的人) 婆陀夷 (Pótuó yí，咒語中的音節) 㖶醯曳醯 (ōng xī yè xī，咒語中的音節) 婆伽婆帝 (Póqié pó dì，薄伽梵) 遮文遲 (Zhē wén chí，咒語中的音節) 吐吐 (Tǔ tǔ，咒語中的音節) 他婆他婆 (Tā pó tā pó，咒語中的音節) 呵陀呵陀 (Hē tuó hē tuó，咒語中的音節) 婆吒婆吒 (Pó zhà pó zhà，咒語中的音節) 拔波拔波 (Bá bō bá bō，咒語中的音節) 吉利吉利 (Jílì jílì，咒語中的音節) 折波折波 (Zhé bō zhé bō，咒語中的音節) 㖶醯曳醯 (ōng xī yè xī，咒語中的音節) 婆伽婆帝 (Póqié pó dì，薄伽梵) 遮文遲 (Zhē wén chí，咒語中的音節) 薩婆伽羅夷驃 (Sàpó qiéluó yí biāo，咒語中的音節) 暮者也 (Mù zhě yě，咒語中的音節) 莎訶 (Suō hē，咒語中的音節) (第三十九句，前第二個咒語與此咒語的受持方法、用途及功能如下所述)
若想受持摩登伽 (Módēngqié，一種咒語) 咒法，先做一個壇，縱橫七尺，用牛糞塗地，方七尺七寸。應當取一根杖，根據杖的長短，量取七尺也可以。取柳枝長六尺及竹，口含凈水，一半噴出，剩餘的嚥下。最初含水叩齒七遍，然後噴出一半，剩餘的一半嚥下，然後唸咒。咒缽也是這樣。如果咒病人時，取灰，沒有灰就取土及水，隨便得到什麼就念咒。唸咒完畢，用灰水塗抹病人身體，然後唸咒燒白膠香。在地上畫一個鬼的形狀，咒師手拿石榴枝，或者用柳枝，就念咒這根枝條打病人時，如果鬼附身，就問姓名和生病的原因。如果不說話，誦咒一遍用水灑它，它就會自己說話。如果用芥子代替水也可以。結界的方法，水及芥子或者唸咒三遍或者唸咒七遍，向四方撒去，心中想著，齊若。
【English Translation】 English version Rodhara (Rodhara, syllables in a mantra) Shirishirinu (Shirishirinu, syllables in a mantra) Gajabhagajabha (Gajabhagajabha, syllables in a mantra) Ghatabhaghata (Ghatabhaghata, syllables in a mantra) Kilikili (Kilikili, syllables in a mantra) Duludulu (Duludulu, syllables in a mantra) Murumuru (Murumuru, syllables in a mantra) Mahamuru (Mahamuru, syllables in a mantra) Abhisahaabhisaha (Abhisahaabhisaha, syllables in a mantra) Sarva Artha (Sarva Artha, all purposes) Mama (Mama, N.N., referring to the person in need of help) Bhadayi (Bhadayi, syllables in a mantra) Om Hilihi (Om Hilihi, syllables in a mantra) Bhagavati (Bhagavati, The Blessed One) Chachavendi (Chachavendi, syllables in a mantra) Tutu (Tutu, syllables in a mantra) Thavathava (Thavathava, syllables in a mantra) Hathahatha (Hathahatha, syllables in a mantra) Bhatabata (Bhatabata, syllables in a mantra) Babbaba (Babbaba, syllables in a mantra) Kilikili (Kilikili, syllables in a mantra) Chabachaba (Chabachaba, syllables in a mantra) Om Hilihi (Om Hilihi, syllables in a mantra) Bhagavati (Bhagavati, The Blessed One) Chachavendi (Chachavendi, syllables in a mantra) Sarva Garayibhya (Sarva Garayibhya, syllables in a mantra) Murujaya (Murujaya, syllables in a mantra) Svaha (Svaha, syllables in a mantra) (The 39th sentence, the second mantra before, and the method of receiving and holding this mantra, its uses and functions are described below)
If you want to receive and hold the Matangi (Matangi, a type of mantra) mantra method, first make an altar, seven feet in length and width, and smear the ground with cow dung, seven feet seven inches square. You should take a staff, and according to the length of the staff, measure seven feet as well. Take willow branches six feet long and bamboo, hold pure water in your mouth, spit out half of it, and swallow the rest. First, hold water and knock your teeth seven times, then spit out half, and swallow the remaining half, then chant the mantra. The same goes for chanting the bowl. If you are chanting for a sick person, take ashes, and if there are no ashes, take soil and water, and chant whatever you get. After chanting, use ash water to smear the patient's body, and then chant and burn white benzoin incense. Draw a ghost shape on the ground, and the mantra master holds a pomegranate branch in his hand, or uses a willow branch, and chants this branch while hitting the patient. If a ghost possesses the patient, ask for the name and the cause of the illness. If he does not speak, recite the mantra once and sprinkle water on him, and he will speak for himself. It is also possible to use mustard seeds instead of water. The method of establishing a boundary is to chant the mantra three times or seven times over water and mustard seeds, and scatter them in all directions, thinking in your heart, 'Qiru.'
干步當擁護我。
凡咒童男女。令遣看吉兇者。清凈洗浴燒安悉香。手捉石榴杖。咒杖打地。若打四指地及打身上。即神著也。
若一日瘧。二日三日四日及七日者。當咒白線。一咒一結結三七結系頭。即差。若人慾斷厭𩲐鬼者。捉鑌鐵刀大小隨意。撝病人頭上即便得差。
若人慾得錢財寶貨谷帛資生者。取七種谷用紫薑木。齊作井欄。以火然柴咒七種谷。一咒一燒紫薑火中。如是乃至一百八遍。即如心願若人慾得婦女自在者。取胡麻咒燒之若人慾得驅遣一切惡鬼神者。可咒生肉燒於火上。
若人慾除熱病之時。燒青木香誦咒即差。
若人慾除蛇毒之時燒皮誦咒。
若人慾得錢財衣物者。燒蘇曼那華誦咒即得。
若人慾作那(上音)伽阿練那法。取煙支好墨胡麻油。和研涂童子手指甲之上。向日咒之。即見種種善惡境界。
若有人忽得天魔羅雞室陀鬼病。其狀似風癲。或似狂人。或哭或笑。此是病狀。經四十九日不療。其人必死。咒師于城門外寂靜之處東流水邊。作四肘水壇種種供養。喚病人近壇門邊。結火輪印誦前心咒。以右手把白芥子。散患人面上。鬼得芥子其身碎裂狀如火燒。左手執柳枝打病人。數數作此法。及燒蘇酪胡麻如是三日。咒神歡喜。
又
【現代漢語翻譯】 現代漢語譯本 干步當擁護我。
凡是念咒來役使童男童女，讓他們去檢視吉兇的人，應當清凈洗浴，焚燒安息香，手持石榴木杖，唸咒後用杖擊打地面。如果擊打四指寬的地面或者擊打身上，就是神靈附體了。
如果患有一日瘧、二日瘧、三日瘧、四日瘧乃至七日瘧，應當唸咒加持白線，每念一次咒語打一個結，總共打二十一個結，繫在頭上，病就會痊癒。如果有人想要斷除厭魅（yàn mèi，用巫術害人）和𩲐（xié，鬼名）鬼的侵害，可以拿一把鑌鐵刀（bīn tiě dāo，精煉的鐵刀），大小隨意，在病人頭上揮舞，病立刻就好。
如果有人想要獲得錢財、寶貨、穀物、布帛等生活物資，就取七種穀物，用紫薑木做成井欄的形狀，用火點燃柴火，唸咒加持這七種穀物，每念一次咒語就燒一些穀物到紫薑木的火中，這樣一直唸到一百零八遍，就能如願以償。如果有人想要得到婦女的自由，就取胡麻（hú má，芝麻）唸咒焚燒。如果有人想要驅趕一切惡鬼神，可以唸咒加持生肉，在火上焚燒。
如果有人想要去除熱病，就焚燒青木香，誦唸咒語，病就會痊癒。
如果有人想要去除蛇毒，就焚燒蛇皮，誦唸咒語。
如果有人想要獲得錢財衣物，就焚燒蘇曼那華（sū màn nà huá，一種花名），誦唸咒語就能得到。
如果有人想要修作那伽阿練那（Nāga āraṇya，龍的寂靜處）法，就取煙支（yān zhī，燈煙）和好的墨以及胡麻油，混合研磨后塗在童子的手指甲上，對著太陽唸咒，就能看到種種善惡境界。
如果有人忽然得了天魔羅雞室陀（deva-māra-rakiṣita，天魔守護）鬼病，癥狀像風癲，或者像狂人，或者哭或者笑，這就是病狀。經過四十九天不治療，這個人必定會死。咒師在城門外寂靜的地方，東流水的旁邊，做一個四肘（約兩米）的水壇，陳設種種供養，叫病人靠近壇邊。結火輪印，誦唸前面的心咒，用右手抓一把白芥子，撒在病人臉上。鬼得到芥子，身體碎裂，像被火燒一樣。左手拿著柳枝抽打病人。多次這樣做，並且焚燒酥油、乳酪、胡麻，這樣持續三天，咒神就會歡喜。
又
【English Translation】 English version May Ganbudang protect me.
For those who use spells to employ young boys and girls to look into good and bad omens, they should purify themselves with bathing, burn benzoin incense, and hold a pomegranate wood staff in their hand. After chanting the mantra, strike the ground with the staff. If you strike the ground four fingers wide or strike the body, the spirit will possess them.
If someone suffers from daily malaria, or malaria lasting two, three, four, or even seven days, they should chant over a white thread, making a knot with each chant, for a total of twenty-one knots, and tie it on their head. The illness will then be cured. If someone wants to cut off the harm from bewitchment (yàn mèi) and Xie (xié) ghosts, they can take a fine iron knife (bīn tiě dāo), of any size, and wave it over the patient's head, and the illness will be immediately cured.
If someone wants to obtain money, treasures, grains, fabrics, and other necessities for life, they should take seven kinds of grains and make a well railing shape with purple ginger wood. Light firewood and chant over the seven kinds of grains, burning some grains in the purple ginger wood fire with each chant, until they have chanted one hundred and eight times. Then their wishes will be fulfilled. If someone wants to obtain the freedom of women, they should take sesame (hú má) and burn it while chanting. If someone wants to drive away all evil ghosts and spirits, they can chant over raw meat and burn it on the fire.
If someone wants to remove a fever, they should burn Aquilaria agallocha and recite the mantra, and the illness will be cured.
If someone wants to remove snake venom, they should burn snake skin and recite the mantra.
If someone wants to obtain money and clothing, they should burn Sumanah flower (sū màn nà huá) and recite the mantra, and they will obtain it.
If someone wants to practice the Nāga āraṇya (Nāga āraṇya, Dragon's quiet place) method, they should take lamp soot (yān zhī), good ink, and sesame oil, mix and grind them together, and apply it to the fingernails of a young boy. Facing the sun, they should chant the mantra, and they will see various good and bad realms.
If someone suddenly contracts the deva-māra-rakiṣita (deva-māra-rakiṣita, deva-māra protected) ghost disease, with symptoms like epilepsy, or like a madman, sometimes crying and sometimes laughing, these are the symptoms. If it is not treated for forty-nine days, the person will surely die. The mantra master should make a four-cubit (approximately two meters) water altar outside the city gate in a quiet place, next to eastward flowing water, and arrange various offerings. He should call the patient near the altar. Form the fire wheel mudra, recite the heart mantra, and grab a handful of white mustard seeds with his right hand and scatter them on the patient's face. When the ghost receives the mustard seeds, its body will shatter, like being burned by fire. With his left hand, he should strike the patient with a willow branch. Do this repeatedly, and burn ghee, yogurt, and sesame for three days. The mantra deity will be pleased.
Also
法所有痛處。以蘇油摩病人體上。又咒涂心下。即得除愈。
又法欲得大驗時。于遮文茶像前。以種種香華然燈供養。穿一火坑方圓一肘。坑中畫作蓮花形。燒桑木柴一百八段。誦咒一遍一度投著火中。又燒蘇酪粳米石蜜蕎麥華芥子安悉香等。如是一千八遍。能令咒師得大珍寶。若能日日作此法。天神歡喜恒具大驗。不為鬼神之所惱亂。所有行人誦遮文茶咒。不得食胡芹胡椒胡姜胡豆胡荽。以上五種皆不得食。若人食者令人失驗。
又遮文茶印咒移腫法第四十八
以左右二手。中指以下三指各屈成卷。二頭指頭相拄。二大指各捻中指側成卷。三指各背相著咒曰。
唵(一)遮文茶(二)伊利彌利(三)莎訶(四)
受此法印。預前七日持齋戒已。當大齋日對佛像前。燒沉水香供養已竟。陰誦此咒二十一遍。次當叩齒二十一下。后陰唱殺。受持以後任意用之。男左女右。若禁男時。用左頭指捻腫上訖。即取一骨書此骨頭。著地。面上作腫移字。即誦前咒二十一遍。次當叩齒二十一遍。口陰唱殺。即將患人近樹邊立。以左頭指書于樹上。應時即移著于樹上。大有神驗。遮文茶咒功能略竟。
一切毗那夜迦法印咒第四十九
以二小指二無名指。相鉤向內。即以二中指豎相叉。又
【現代漢語翻譯】 現代漢語譯本： 治療所有痛處的方法：用酥油塗抹病人的身體上，再念咒塗抹心下，就能痊癒。 又有一種方法，想要得到大的靈驗時，在遮文茶（Cāmuṇḍā，憤怒相的女神）像前，用各種香和花點燈供養。挖一個方圓一肘的火坑，坑中畫成蓮花形。燒桑木柴一百零八段，每念一遍咒語就投入一段到火中。又燒酥酪、粳米、石蜜、蕎麥、華芥子、安息香等，這樣一千零八遍，能讓咒師得到大的珍寶。如果能每天做這個方法，天神會歡喜，經常有大的靈驗，不會被鬼神所惱亂。所有修行人誦唸遮文茶咒，不得食用胡芹、胡椒、胡姜、胡豆、胡荽。以上五種都不得食用，如果有人食用，會失去靈驗。 又遮文茶印咒移腫法第四十八： 用左右兩手，中指以下的三指各自彎曲成卷，兩個食指頭相拄，兩個大拇指各自捏在中指側面成卷。三指的背部互相靠著，唸咒說： 唵(Om，種子字)（一）遮文茶(Cāmuṇḍā)（二）伊利彌利（三）莎訶(Svāhā，圓滿)（四） 接受這個法印，預先七日持齋戒后，在齋日當天對著佛像前，燒沉香供養完畢后，默默唸誦此咒二十一遍，然後叩齒二十一下，之後小聲唱『殺』。受持以後可以隨意使用。男左女右。如果禁男人的時候，用左手食指捏在腫脹處完畢后，就取一塊骨頭，在骨頭上寫『骨頭著地，面上作腫移』字樣，就念誦前面的咒語二十一遍，然後叩齒二十一下，口中輕聲唱『殺』。然後將病人靠近樹邊站立，用左手食指在樹上書寫，當時就能將腫移到樹上，非常靈驗。遮文茶咒的功能大概講完了。 一切毗那夜迦（Vināyaka，像頭神）法印咒第四十九： 用兩個小指和兩個無名指，互相鉤住向內，然後用兩個中指豎起來相叉，又...
【English Translation】 English version: A method to cure all painful conditions: Smear ghee on the patient's body, and then chant a mantra while applying it below the heart, and the condition will be cured. Another method to obtain great efficacy: In front of the image of Cāmuṇḍā (a wrathful form of the goddess), offer various incense and flowers with lit lamps. Dig a fire pit of one elbow's length in diameter, and draw a lotus shape in the pit. Burn one hundred and eight pieces of mulberry wood, casting one piece into the fire with each recitation of the mantra. Also burn ghee, glutinous rice, rock candy, buckwheat, white mustard seeds, benzoin, etc., repeating this one thousand and eight times. This can enable the mantra practitioner to obtain great treasures. If one can perform this method daily, the gods will be pleased, and great efficacy will be consistently present, and one will not be disturbed by ghosts and spirits. All practitioners who recite the Cāmuṇḍā mantra must not consume parsley, pepper, ginger, broad beans, or coriander. All five of these must not be consumed, as consuming them will cause one to lose efficacy. Also, the Cāmuṇḍā mudra and mantra for transferring swelling, forty-eighth: With the left and right hands, bend the three fingers below the middle fingers into a fist, the tips of the two index fingers touching each other, and each thumb pinching the side of the middle finger into a fist. The backs of the three fingers touch each other, and recite the mantra: Om (seed syllable) (1), Cāmuṇḍā (2), Ili Mili (3), Svāhā (completion) (4). To receive this mudra, after observing a vegetarian fast for seven days in advance, on the day of the great fast, in front of the Buddha image, after burning aloeswood incense as an offering, silently recite this mantra twenty-one times, then knock the teeth together twenty-one times, and then softly chant 'kill'. After receiving and holding it, you can use it at will. Male left, female right. When restraining a man, after pinching the swelling with the left index finger, take a bone and write on the bone 'bone on the ground, make swelling transfer' and then recite the previous mantra twenty-one times, then knock the teeth together twenty-one times, and softly chant 'kill'. Then have the patient stand near a tree, and write on the tree with the left index finger, and the swelling will be transferred to the tree at that moment, which is very effective. The functions of the Cāmuṇḍā mantra are roughly explained. All Vināyaka (the elephant-headed god) mudra and mantra, forty-ninth: With the two little fingers and two ring fingers, hook each other inward, then cross the two middle fingers upright, and then...
以二頭指各豎附中指。以二大指亦豎附近頭指側。大指來去咒曰。
唵(一)薄迦啰準(去音)茶(二)阿地波多曳(三)莎(去)訶(四)
是法印咒。若作大都法壇之時。作此印咒喚入供養。一切歡喜。
又毗那夜迦咒法第五十
咒曰。
那(上音)謨毗那夜迦(上音)寫(一)訶悉知(二合)目佉(上音)寫跢侄他(三)阿知耶(二合)(四)那知耶(二合)(五)殊播帝耶(六)烏悉曇(二合去)卑耶(二合)(七)悉婆(二合)巴缽耶(八)跛途薩耶(九)娑梨跛遲(十)莎訶(十一句)
欲作此法。先須造像。或用白臘及銅木等。若灌若刻作其形像。夫婦二身令相抱立。各長五寸七寸亦得。二身並作象頭人身。其造像直不得還價。造其像已。白月一日于凈室內。用凈牛糞摩作圓壇。隨意大小。當取一升清胡麻油。用上咒文咒其凈油一百八遍。即暖其油。以凈銅器盛著暖油。然後將像放著油中。安置壇內。用凈銅匙若銅杓等。𢍶油灌其二像身頂一百八遍。以後日日更咒舊油一百八遍。一日之中七遍灌之。平旦四遍日中三遍共成七遍。如是作法乃至七日。隨心所愿即得稱意。正灌油時數數發願。複用蘇蜜和麨作團。及蘿蔔根並一盞酒。如是日別新新供養。一切善事隨意
【現代漢語翻譯】 現代漢語譯本： 以兩手的食指各自豎起，緊靠中指。再將兩手的大拇指也豎起，靠近食指的側面。用大拇指來回搖動，並唸誦咒語： 唵(om)(1) 薄迦啰準茶（bhagala jundha）(2) 阿地波多曳（adhipataye）(3) 莎訶（svaha）(4) 這是法印和咒語。如果要做大型的法壇時，做這個手印並唸誦咒語，迎請諸神前來供養，一切都會歡喜。 又是關於毗那夜迦（Vinayaka，像頭神）的咒語法門第五十： 咒語如下： 那謨（namo）毗那夜迦（Vinayaka）寫(1) 訶悉知（hasiddhi）目佉（mukha）寫(2) 跢侄他（tadyatha）(3) 阿知耶（ajiya）(4) 那知耶（najiya）(5) 殊播帝耶（shubhadhiye）(6) 烏悉曇（utsidam）卑耶（biya）(7) 悉婆（sva）巴缽耶（papaye）(8) 跛途薩耶（pathusaye）(9) 娑梨跛遲（salipachi）(10) 莎訶（svaha）(11) 想要修這個法，首先需要製作佛像。可以用白蠟或者銅、木等材料。或灌注或雕刻，製作成夫婦二人的形象，讓他們相擁而立。每個像的長度可以是五寸或七寸。兩個像都做成象頭人身。製作佛像的費用不能退還。佛像製作完成後，在白月（農曆上半月）的第一天，在乾淨的房間里，用乾淨的牛糞塗抹成一個圓形壇，大小隨意。取一升清澈的胡麻油，用上面的咒語唸誦一百零八遍。然後將油加熱，用乾淨的銅器盛放熱油。然後將佛像放入油中，安置在壇內。用乾淨的銅勺等工具，將油澆灌在兩個佛像的頭頂一百零八遍。之後每天都用舊油唸誦咒語一百零八遍。一天之中灌油七遍，早晨四遍，中午三遍，共計七遍。這樣做法持續七天，隨心所愿就能如意。在灌油的時候，要不斷地發願。再用酥油、蜂蜜和麵粉混合做成團，以及蘿蔔根和一盞酒。像這樣每天都用新的供品供養，一切善事都能隨意成就。
【English Translation】 English version: With the index fingers of both hands each erected and close to the middle finger. Then erect the thumbs of both hands as well, near the sides of the index fingers. Move the thumbs back and forth while chanting the mantra: Om(1) Bhagala Jundha(2) Adhipataye(3) Svaha(4) This is the mudra (hand gesture) and mantra. If you are making a large mandala (ritual platform), perform this mudra and chant this mantra to invite the deities for offerings, and all will be pleased. Also, the fiftieth mantra method concerning Vinayaka (the elephant-headed god): The mantra is as follows: Namo Vinayaka-ya(1) Hasiddhi Mukha-ya(2) Tadyatha(3) Ajiya(4) Najiya(5) Shubhadhiye(6) Utsidam Biya(7) Sva Papaye(8) Pathusaye(9) Salipachi(10) Svaha(11) If you wish to perform this ritual, you must first create an image. You can use beeswax, copper, wood, or other materials. Either cast or carve the image, making it in the form of a couple embracing each other. Each image can be five or seven inches long. Both images should be made with elephant heads and human bodies. The cost of making the image should not be refunded. Once the image is made, on the first day of the white month (the first half of the lunar month), in a clean room, use clean cow dung to smear a circular altar, any size you like. Take one 'sheng' (a unit of volume) of clear sesame oil and chant the above mantra over it one hundred and eight times. Then heat the oil and place it in a clean copper vessel. Then place the image in the oil and place it inside the altar. Use a clean copper spoon or ladle to pour the oil over the heads of the two images one hundred and eight times. Afterwards, chant the mantra over the old oil one hundred and eight times every day. Pour the oil seven times a day, four times in the morning and three times at noon, for a total of seven times. Continue this practice for seven days, and your wishes will be fulfilled. While pouring the oil, constantly make vows. Also, mix ghee, honey, and flour to make balls, along with radish roots and a cup of wine. Offer these new offerings every day, and all good deeds will be accomplished as you wish.
成就。一切災禍悉皆消滅。其所獻食必須自食。始得氣力。
調和毗那夜迦法印咒第五十一
作帝殊羅施印。以二小指無名指。相叉于掌內。豎二中指頭相捻。以二頭指。各加中指背第一節下半分許。即是喚一切天。大指來去咒曰。
唵(一)鑠睹嚕(二)波啰摩馱你曳(三)莎訶(四)
調毗那夜迦法。但是誦咒人。夢中驚怖見諸畜生惡境界等。當知是毗那夜迦鬼王瞋。夢中覺已。即慚愧乞。莫瞋明日自有飲食勞謝。謝法以水摩地作二肘水壇。圓如盤大亦得。取蒸餅五顆蘿蔔根三顆。火燒熟。有華著華。並燒白膠熏陸香等安於壇中。咒師壇西面向東坐。誦大自在天咒一百八遍已。口云慚愧好去。如是語已。壇中雜物盤盛。出門向西棄卻。西北亦得。口云。
薩婆藥叉啰阇 阿藹舍訶 娑缽阇伽車
作是語已棄卻即歸。
大自在天咒曰。
唵(一)毗跢啰薩尼(二)波啰末唎達尼(三)瞋達尼(四)頻達尼(五)莎訶(六)
誦一百八遍。即心歡喜。非但夢中但覺有魔事。即作前法定好。
一切藥叉法印咒第五十二
以右手四指。向下鉤左手四指。其二大指直努。二大指來去咒曰。
唵(一)俱毗啰(二)莎(去音)訶(三)
是
【現代漢語翻譯】 現代漢語譯本： [成就。一切災禍都能夠消滅。所獻的食物必須自己食用，才能獲得氣力。]
調和Vighnaharta（毗那夜迦，障礙神）法印咒第五十一
結帝殊羅施印（一種手印）：將兩小指和無名指在掌內交叉，豎起兩中指，指頭相捻。將兩食指分別加在中指背部第一節的下半部分。這就是召喚一切天神的手印。大拇指來回移動，咒語如下：
'唵(om)' (1), '鑠睹嚕(shatru)' (2), '波啰摩馱你曳(paramathaniye)' (3), '莎訶(svaha)' (4)
調和Vighnaharta（毗那夜迦，障礙神）的方法：如果誦咒的人在夢中驚恐，見到各種畜生或惡劣的境界等，應當知道這是Vighnaharta（毗那夜迦，障礙神）鬼王發怒。夢中醒來后，應當慚愧地祈求，不要發怒，明天自然會有飲食供養來謝罪。謝罪的方法是用水擦拭地面，製作一個兩肘大小的水壇，圓形如盤子大小也可以。取蒸餅五個，蘿蔔根三個，用火燒熟。如果有花，就放上花，並燒白膠、熏陸香等，安放在壇中。咒師在壇的西面，面向東坐，誦大自在天（Maheśvara）咒一百零八遍后，口中說：『慚愧，請好好離去。』這樣說完后，將壇中的雜物用盤子盛著，出門向西丟棄，向西北也可以。口中說：
'薩婆藥叉啰阇(sarva yaksha raja)'，'阿藹舍訶(a aisha ha)'，'娑缽阇伽車(sa bhajagachchha)'
說完這些話后丟棄即可返回。
大自在天（Maheśvara）咒如下：
'唵(om)' (1), '毗跢啰薩尼(vitarasani)' (2), '波啰末唎達尼(paramamardani)' (3), '瞋達尼(chindani)' (4), '頻達尼(bhindani)' (5), '莎訶(svaha)' (6)
誦一百零八遍，內心就會歡喜。不僅僅是夢中，只要感覺到有魔事發生，就按照前面的方法去做，一定會好。
一切夜叉（Yaksa）法印咒第五十二
用右手四指向下鉤住左手四指，兩個大拇指直立。兩個大拇指來回移動，咒語如下：
'唵(om)' (1), '俱毗啰(kuvira)' (2), '莎訶(svaha)' (3)
這就是 English version: [Achievement. All disasters will be eliminated. The offered food must be eaten by oneself to gain strength.]
The Fifty-first Mudra and Mantra for Harmonizing Vighnaharta (Destroyer of Obstacles)
Make the 'Offering of the Supreme Lord' mudra: Cross the two little fingers and ring fingers inside the palm. Erect the two middle fingers and touch their tips together. Place the two index fingers on the back of the middle fingers, halfway down the first joint. This is the mudra for summoning all the gods. Move the thumbs back and forth. The mantra is:
'Om' (1), 'Shatru' (2), 'Paramathaniye' (3), 'Svaha' (4)
The method for harmonizing Vighnaharta (Destroyer of Obstacles): If the mantra reciter is frightened in a dream, seeing various animals or evil realms, know that this is Vighnaharta (Destroyer of Obstacles), the ghost king, being angry. Upon waking from the dream, one should repent and beg forgiveness, saying, 'Do not be angry; tomorrow there will naturally be food offerings to apologize.' The method of apology is to wipe the ground with water and make a water altar two cubits in size, or round like a plate. Take five steamed cakes and three radish roots, and cook them with fire. If there are flowers, place flowers on the altar, and burn white resin and frankincense. The mantra master sits facing east, west of the altar. After reciting the Maheśvara (Great自在天) mantra one hundred and eight times, say, 'I am ashamed; please depart peacefully.' After saying this, put the miscellaneous items from the altar in a plate, take them out the door, and discard them to the west, or to the northwest. Say:
'Sarva Yaksha Raja', 'A Aisha Ha', 'Sa Bhajagachchha'
After saying these words, discard the items and return.
The Maheśvara (Great自在天) mantra is:
'Om' (1), 'Vitarasani' (2), 'Paramamardani' (3), 'Chindani' (4), 'Bhindani' (5), 'Svaha' (6)
Recite this one hundred and eight times, and the heart will be joyful. Not only in dreams, but whenever you feel that demonic events are happening, perform the preceding method, and it will be well.
The Fifty-second Mudra and Mantra for All Yakshas
Hook the four fingers of the right hand downward onto the four fingers of the left hand. Keep the two thumbs straight. Move the two thumbs back and forth. The mantra is:
'Om' (1), 'Kuvira' (2), 'Svaha' (3)
This is
【English Translation】 Achievement. All disasters will be eliminated. The offered food must be eaten by oneself to gain strength. The Fifty-first Mudra and Mantra for Harmonizing Vighnaharta (Destroyer of Obstacles) Make the 'Offering of the Supreme Lord' mudra: Cross the two little fingers and ring fingers inside the palm. Erect the two middle fingers and touch their tips together. Place the two index fingers on the back of the middle fingers, halfway down the first joint. This is the mudra for summoning all the gods. Move the thumbs back and forth. The mantra is: 'Om' (1), 'Shatru' (2), 'Paramathaniye' (3), 'Svaha' (4) The method for harmonizing Vighnaharta (Destroyer of Obstacles): If the mantra reciter is frightened in a dream, seeing various animals or evil realms, know that this is Vighnaharta (Destroyer of Obstacles), the ghost king, being angry. Upon waking from the dream, one should repent and beg forgiveness, saying, 'Do not be angry; tomorrow there will naturally be food offerings to apologize.' The method of apology is to wipe the ground with water and make a water altar two cubits in size, or round like a plate. Take five steamed cakes and three radish roots, and cook them with fire. If there are flowers, place flowers on the altar, and burn white resin and frankincense. The mantra master sits facing east, west of the altar. After reciting the Maheśvara (Great自在天) mantra one hundred and eight times, say, 'I am ashamed; please depart peacefully.' After saying this, put the miscellaneous items from the altar in a plate, take them out the door, and discard them to the west, or to the northwest. Say: 'Sarva Yaksha Raja', 'A Aisha Ha', 'Sa Bhajagachchha' After saying these words, discard the items and return. The Maheśvara (Great自在天) mantra is: 'Om' (1), 'Vitarasani' (2), 'Paramamardani' (3), 'Chindani' (4), 'Bhindani' (5), 'Svaha' (6) Recite this one hundred and eight times, and the heart will be joyful. Not only in dreams, but whenever you feel that demonic events are happening, perform the preceding method, and it will be well. The Fifty-second Mudra and Mantra for All Yakshas Hook the four fingers of the right hand downward onto the four fingers of the left hand. Keep the two thumbs straight. Move the two thumbs back and forth. The mantra is: 'Om' (1), 'Kuvira' (2), 'Svaha' (3) This is
法印咒。若作大都法壇之時。作此印咒喚入供食。一切歡喜。
一切羅剎法印咒第五十三
以右手大指。捻小指無名指甲上。餘三指皆豎。大指來去咒曰。
唵(一)渴伽阿(二合)地波多曳(二)莎訶(三)
是法印咒。若作大都法壇之時。作此印咒喚入供養。一切歡喜。
爾時諸佛。見是天龍八部諸鬼神王藥叉羅剎乾闥婆阿素洛等。各獻神咒多諸利益。成就希有大功德已。而告眾言我皆印可。不違本願任為方便。護持正法。不得輕慢我等正教。憐愍一切眾生之類。爾時諸天王等蒙佛印可。皆大歡喜一時作禮。心無退轉成就第一最勝功德。
佛說陀羅尼集經卷第十一 大正藏第 18 冊 No. 0901 陀羅尼集經
佛說陀羅尼集經卷第十二
大唐天竺三藏阿地瞿多譯
佛說諸佛大陀羅尼都會道場印品
如是我聞。一時佛在舍衛國祇樹給孤獨園。與大阿羅漢眾及諸菩薩摩訶薩。並諸金剛及諸眷屬天龍八部六師外道人非人等。共會演說諸陀羅尼三昧神咒法印壇等秘密法藏。利益一切。
爾時會中有一菩薩。名十一面觀世音菩薩。並諸眷屬從座而起。偏袒右肩右膝著地。合掌恭敬五體投地。頂禮佛足禮佛足已。卻坐一面而白佛言。世尊諸
【現代漢語翻譯】 現代漢語譯本：法印咒。如果要做大型法壇的時候，用這個法印和咒語召喚（羅剎等）前來接受供養，它們會非常歡喜。
一切羅剎法印咒第五十三
用右手大拇指，按在小指和無名指的指甲上，其餘三指都豎立。大拇指來回移動，唸誦咒語說：
唵(ōng) (一) 渴伽阿(kě qié ā)（二合）地波多曳(dì bō duō yè) (二) 莎訶(suō hē) (三)
這個法印咒，如果要做大型法壇的時候，用這個法印和咒語召喚（羅剎等）前來接受供養，它們會非常歡喜。
這時，諸佛看到天龍八部（tian long ba bu，佛教中的八類護法神）的諸鬼神王、藥叉（yao cha，一種鬼神）、羅剎（luo cha，一種惡鬼）、乾闥婆（qian ta po，一種天神，負責奏樂）、阿素洛（a su luo，一種神道生物，常與天神作戰）等，各自獻上神咒，帶來諸多利益，成就稀有的大功德后，告訴大家說：『我都認可你們的功德，不違揹你們的本願，任憑你們方便行事，護持正法。不得輕慢我等的正教，憐憫一切眾生。』這時，諸天王等得到佛的認可，都非常歡喜，一起行禮，心無退轉，成就第一最殊勝的功德。
《佛說陀羅尼集經》卷第十一 大正藏第 18 冊 No. 0901 《陀羅尼集經》
《佛說陀羅尼集經》卷第十二
大唐天竺三藏阿地瞿多譯
佛說諸佛大陀羅尼都會道場印品
如是我聞。一時，佛在舍衛國祇樹給孤獨園（Qi Shu Ji Gu Du Yuan，印度舍衛城的一座著名寺院）。與大阿羅漢眾（da a luo han zhong，證得阿羅漢果位的僧眾）以及諸菩薩摩訶薩（pu sa mo he sa，偉大的菩薩），以及諸金剛（jin gang，佛教護法神）以及諸眷屬、天龍八部（tian long ba bu，佛教中的八類護法神）、六師外道（liu shi wai dao，古印度六種外道）人非人等，共同集會演說諸陀羅尼（tuo luo ni，總持之意，類似咒語）三昧（san mei，禪定）神咒、法印、壇等秘密法藏，利益一切眾生。
這時，會中有一位菩薩，名叫十一面觀世音菩薩（Shi Yi Mian Guan Shi Yin Pu Sa，具有十一面相的觀世音菩薩），和他的眷屬一起從座位上站起來，袒露右肩，右膝著地，合掌恭敬，五體投地，頂禮佛足。禮佛足后，退到一旁坐下，對佛說：『世尊，諸
【English Translation】 English version: The Mudra and Mantra for the Dharma Seal. When performing a grand Dharma altar ritual, use this mudra and mantra to summon (Rakshasas, etc.) to receive offerings, and they will be very pleased.
The Fifty-third Mudra and Mantra for All Rakshasas
Use the right thumb to press on the nails of the little finger and ring finger, with the remaining three fingers upright. Move the thumb back and forth while reciting the mantra:
Om (1) Khagga A (2) dipataya (3) Svaha (4)
This is the mudra and mantra. When performing a grand Dharma altar ritual, use this mudra and mantra to summon (Rakshasas, etc.) to receive offerings, and they will be very pleased.
At that time, all the Buddhas, seeing the kings of ghosts and spirits, Yakshas (a type of spirit), Rakshasas (a type of demon), Gandharvas (a type of celestial musician), Asuras (a type of demigod, often in conflict with the gods), etc., of the Eight Divisions of Gods and Dragons (eight classes of deities and demigods in Buddhism), each offering divine mantras, bringing many benefits, and accomplishing rare great merits, told everyone: 'I approve of all your merits, and without violating your original vows, I allow you to act conveniently, protecting the Right Dharma. You must not disrespect my teachings and have compassion for all sentient beings.' At this time, the kings of the gods, having received the Buddha's approval, were all very happy, and together they paid homage, with unwavering minds, accomplishing the first and most supreme merit.
The Sutra of Collected Dharanis Spoken by the Buddha, Volume 11 Taisho Tripitaka Volume 18, No. 0901, Sutra of Collected Dharanis
The Sutra of Collected Dharanis Spoken by the Buddha, Volume 12
Translated by Atikuta of the Tang Dynasty from India
Chapter on the Mudras of the Great Dharani Assembly and Mandala of All Buddhas Spoken by the Buddha
Thus have I heard. At one time, the Buddha was in the Jeta Grove Anathapindika's Park (Qi Shu Ji Gu Du Yuan, a famous monastery in Shravasti, India). With a great assembly of Arhats (da a luo han zhong, monks who have attained the state of Arhat) and all the Bodhisattva Mahasattvas (pu sa mo he sa, great Bodhisattvas), as well as all the Vajras (jin gang, Buddhist guardian deities) and their retinues, the Eight Divisions of Gods and Dragons (tian long ba bu, eight classes of deities and demigods in Buddhism), the Six Heretical Teachers (liu shi wai dao, six heterodox teachers in ancient India), humans and non-humans, together they expounded the secret Dharma treasures of Dharanis (tuo luo ni, meaning 'holding,' similar to mantras), Samadhi (san mei, meditation), divine mantras, mudras, mandalas, etc., benefiting all beings.
At that time, in the assembly, there was a Bodhisattva named Eleven-Faced Avalokiteshvara Bodhisattva (Shi Yi Mian Guan Shi Yin Pu Sa, Avalokiteshvara Bodhisattva with eleven faces), and together with his retinue, he arose from his seat, bared his right shoulder, knelt on his right knee, joined his palms respectfully, prostrated himself with five limbs to the ground, and paid homage to the Buddha's feet. After paying homage to the Buddha's feet, he retreated to one side and sat down, and said to the Buddha: 'World Honored One, all
佛慈悲善為方便。對諸聖眾。說是總持三昧神咒法印壇等秘密法藏。從昔過去及現住世。十方一切恒沙佛等。皆因此法。得成聖果。是諸徒眾深心樂著得未曾有。便於會中各說法咒而助護念。我等聞是心生歡喜。又有都會道場法壇。功德成就。度脫一切諸眾生等速得成佛。若有沙門若婆羅門若優婆塞優婆夷諸善男子善女人等。雖心愛樂欲學受持一切諸佛及菩薩等說陀羅尼神咒法印。皆未曾入我都會壇。亦未能了秘密決法顯之名字而得證成。恐有輒作法印等者。懼諸煩惱侵擾身心。如是人等不會我意輕而妄作。致使眾魔動念。散亂咒力無效。是故我今欲護沙門及婆羅門並天人等。欲令洞達一切諸佛說圓具法無掛礙故。大眾聞已實稱非妄。佛言善哉善哉速為我說。而說偈言。
一一諸佛土 心多樂著法 廣引秘密藏 善說巧方便 勸道諸眾生 慈悲自護念 聞是陀羅尼 一切皆歸伏 或有都法壇 共會一切意 從佛法印可 證成斷疑惑
爾時一切諸佛。菩薩摩訶薩金剛眷屬天龍八部藥叉鬼等。聞佛說此微妙偈已。皆大歡喜心無疑惑決定成信。
爾時觀世音菩薩。承佛威神告大眾言。若有沙門若婆羅門若善男子善女人等。欲請秘密法藏要決。意欲成就及諸國王心生決定。欲求懺悔滅
【現代漢語翻譯】 現代漢語譯本：佛以慈悲之心，善用種種方便，為在場的聖眾宣說總持三昧（Dharani Samadhi，一種禪定狀態）的神咒、法印、壇場等秘密法藏。從過去到現在，以及居住在十方世界的一切如恒河沙數般的諸佛，都是因為此法而成就聖果。這些弟子們內心深深喜愛並執著於此法，感到前所未有。於是在法會中各自宣說法咒，互相幫助護念。我們聽聞這些，心中生起歡喜。又有都會道場和法壇，功德圓滿成就，能夠度脫一切眾生，使他們迅速成就佛果。如果有沙門（Sramana，出家修道者）、婆羅門（Brahmana，印度教祭司）、優婆塞（Upasaka，在家男居士）、優婆夷（Upasika，在家女居士），以及諸位善男子、善女人等，雖然內心喜愛並希望學習受持一切諸佛及菩薩所說的陀羅尼（Dharani，總持，咒語）神咒和法印，但如果他們從未進入我的都會壇場，也不能瞭解秘密決法所顯現的名字，就無法證得成就。恐怕有人隨意製作法印等，擔心各種煩惱侵擾身心。這樣的人不瞭解我的意圖，輕率妄為，導致眾魔生起念頭，散亂咒力，使其無效。因此，我現在想要保護沙門、婆羅門以及天人等，想要讓他們通達一切諸佛所說的圓滿具足之法，沒有任何障礙。大眾聽聞后，認為真實不虛。佛說：『好啊，好啊！快為我說說。』於是說了偈語： 『一一諸佛土，心多樂著法，廣引秘密藏，善說巧方便，勸道諸眾生，慈悲自護念，聞是陀羅尼，一切皆歸伏，或有都法壇，共會一切意，從佛法印可，證成斷疑惑。』 當時，一切諸佛、菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）、金剛眷屬、天龍八部（Devas and Nagas，天龍八部眾）、藥叉（Yaksa，夜叉，一種鬼神）、鬼等，聽聞佛陀宣說此微妙偈語后，都非常歡喜，心中沒有疑惑，堅信不疑。 當時，觀世音菩薩（Avalokitesvara，觀世音菩薩）承蒙佛的威神之力，告訴大眾說：『如果有沙門、婆羅門、善男子、善女人等，想要請問秘密法藏的重要訣竅，希望成就一切，以及諸位國王內心生起決定，想要懺悔滅罪……』
【English Translation】 English version: The Buddha, with compassion and skillful means, spoke to the assembly of saints about the secret Dharma treasures of Dharani Samadhi (a state of meditative concentration), including divine mantras, mudras (hand gestures), and mandalas (sacred diagrams). From the past to the present, all Buddhas as numerous as the sands of the Ganges River in the ten directions have attained the holy fruit through this Dharma. These disciples deeply loved and were attached to this Dharma, feeling unprecedented joy. Therefore, in the assembly, they each recited mantras to help and protect each other. Upon hearing this, we felt joy in our hearts. Furthermore, there are metropolitan monasteries and Dharma altars whose merits are fully accomplished, capable of delivering all sentient beings and enabling them to quickly attain Buddhahood. If there are Sramanas (ascetics), Brahmanas (priests), Upasakas (male lay devotees), Upasikas (female lay devotees), and virtuous men and women who, although they love and wish to learn and uphold the Dharani mantras and mudras spoken by all Buddhas and Bodhisattvas, have never entered my metropolitan mandala, nor understood the names revealed by the secret decisive Dharma, they cannot attain accomplishment. I fear that some may arbitrarily create mudras, worrying that various afflictions will disturb their body and mind. Such people do not understand my intention and act rashly, causing demons to arise, scattering the power of the mantras, rendering them ineffective. Therefore, I now wish to protect Sramanas, Brahmanas, and Devas (gods) and humans, wishing to enable them to penetrate all the complete and perfect Dharma spoken by all Buddhas without any hindrance. The assembly, upon hearing this, deemed it true and not false. The Buddha said, 'Excellent, excellent! Quickly tell me about it.' Then he spoke the following verse: 'In each Buddha-land, hearts are mostly attached to the Dharma, widely drawing from the secret treasury, skillfully speaking with expedient means, exhorting all sentient beings, with compassion protecting and mindful of themselves. Upon hearing this Dharani, all submit and return. Some have metropolitan Dharma altars, jointly gathering all intentions, approved by the Buddha's Dharma seal, accomplishing and severing doubts.' At that time, all the Buddhas, Bodhisattva-Mahasattvas (Great Bodhisattvas), Vajra (Diamond) family, Devas and Nagas (the eight classes of gods and dragons), Yakshas (a type of spirit), and ghosts, upon hearing the Buddha speak this subtle verse, were all greatly delighted, without any doubt in their hearts, and firmly believed. At that time, Avalokitesvara (the Bodhisattva of Compassion), empowered by the Buddha's majestic power, told the assembly, 'If there are Sramanas, Brahmanas, virtuous men and women who wish to inquire about the essential secrets of the secret Dharma treasury, hoping to accomplish everything, and if kings have a firm determination in their hearts, wishing to repent and extinguish sins...'
一切罪。愿樂見聞都大道場壇法事者。皆須預近春時三月。秋時三月。冬時三月。是上月也。就中起春三月一日。若秋九月生一日。冬十二月月生一日。如是最好第一上日。皆取上旬為始。乃至七日七夜法事總了。若欲作意成辦法事。先須預訪一清凈所寬大院宇及有精麗大舍之處。乃至寺舍佛堂之所。乃于露地作之亦得。定知處已。至其白月一日平旦。阿阇梨與諸弟子。香湯洗浴著新凈衣。將諸香華至其處所。阿阇梨把跋折羅。應當問彼諸弟子言。汝等必能決定。受我諸佛等說秘密法藏。不生疑惑不。徒眾答言。我等於佛法中。決定誠信不生疑惑(如是重重三問三答)徒眾答已。然後阿阇梨手印香爐及凈水等。用馬頭印印其凈水咒三七遍。而把香爐䠒跪燒香。仰啟一切諸佛般若菩薩金剛天等。及與一切冥聖業道。今此地者是我之地。我今欲立七日七夜都大道場法壇之會。供養一切十方世界恒沙佛等。一切般若波羅蜜多。一切大地諸菩薩眾金剛天等。仰請諸佛領諸徒眾。決定一切秘密法藏不可思議大法門故。取諸證成。我今欲作護身結界供養法事。在此院內東西南北四維上下。所有一切惡神鬼等。皆出去我結界之所七里之外。若善神鬼我佛法中有利益者。隨意而住。作此語已。
次用前水右繞。遍灑道場之地。次
【現代漢語翻譯】 現代漢語譯本： 所有希望樂於見到、聽聞大道場壇法事的人，都必須提前在春季三月、秋季三月、冬季三月（指每個季節的最後一個月）的上旬進行準備。最好選擇每個季節的第一個月的第一天，比如春季三月的第一天，秋季九月的第一天，冬季十二月的第一天。如果無法選擇初一，那麼就選擇上旬的日期開始，連續七天七夜完成法事。如果想要如意成就法事，首先要提前尋找一個清凈寬敞的場所，比如寬大的院落，或者有精美寬敞房舍的地方，甚至寺廟佛堂也可以，或者在露天場地進行也可以。確定好場所后，到了白月（指每月初一）的黎明，阿阇梨（Acharya，導師）與弟子們用香湯沐浴，穿上乾淨的新衣，帶著各種香和花到達選定的場所。阿阇梨手持跋折羅（Vajra，金剛杵），應當問他的弟子們：『你們是否能夠決定接受我所傳授的諸佛所說的秘密法藏，不會產生疑惑？』徒眾回答說：『我們對於佛法，決定誠信，不會產生疑惑。』（這樣重複三次提問，三次回答）徒眾回答完畢后，阿阇梨手持手印、香爐以及凈水等，用馬頭印（Hayagriva Mudra）加持凈水，唸誦咒語二十一遍。然後手持香爐，跪地燒香，仰啟一切諸佛、般若菩薩（Prajnaparamita Bodhisattva）、金剛天（Vajra Deva）等，以及一切冥聖業道：『現在這塊土地是我的土地，我今天想要設立七天七夜的大道場法壇之會，供養一切十方世界恒河沙數般的佛等，一切般若波羅蜜多（Prajnaparamita），一切大地諸菩薩眾、金剛天等。仰請諸佛帶領諸位徒眾，決定一切秘密法藏不可思議的大法門，請諸佛作為證明。我今天想要作護身結界供養法事，在此院內東西南北四維上下，所有一切惡神鬼等，都離開我結界的場所七里之外。如果是對我佛法有利益的善神鬼，可以隨意居住。』說完這些話后。 接著用之前加持過的凈水，向右繞行，遍灑道場之地。
【English Translation】 English version: All those who wish to joyfully see and hear the great Mandala Dharma events must prepare in advance during the first month of spring, the first month of autumn, and the first month of winter (referring to the last month of each season). It is best to choose the first day of the first month of each season, such as the first day of the third month of spring, the first day of the ninth month of autumn, and the first day of the twelfth month of winter. If it is not possible to choose the first day, then choose a date in the first ten days of the month to begin, completing the Dharma event for seven days and seven nights. If you wish to accomplish the Dharma event as intended, you must first find a clean and spacious place, such as a large courtyard, or a place with exquisite and spacious houses, or even a temple hall, or it can be done in an open-air area. After determining the place, on the dawn of the white month (referring to the first day of the month), the Acharya (teacher) and the disciples bathe with fragrant water, put on clean new clothes, and bring various incense and flowers to the selected place. The Acharya holds the Vajra (diamond scepter) and should ask his disciples: 'Are you able to resolutely accept the secret Dharma treasury spoken by all the Buddhas that I will transmit, without generating doubts?' The assembly answers: 'We have resolute faith in the Buddha Dharma and will not generate doubts.' (Repeat this question and answer three times) After the assembly has answered, the Acharya holds the mudra, incense burner, and pure water, etc., and blesses the pure water with the Hayagriva Mudra, chanting the mantra twenty-one times. Then, holding the incense burner, kneel and burn incense, reverently invoking all the Buddhas, Prajnaparamita Bodhisattvas, Vajra Devas, etc., and all the unseen holy karmic paths: 'Now this land is my land, and today I wish to establish a great Mandala Dharma assembly for seven days and seven nights, offering to all the Buddhas as numerous as the sands of the Ganges in all the ten directions, all Prajnaparamita, all the Bodhisattvas of the great earth, Vajra Devas, etc. I reverently request the Buddhas to lead all the disciples, to determine all the secret Dharma treasury of inconceivable great Dharma doors, and ask the Buddhas to be the witnesses. Today I wish to perform the Dharma event of protection, establishing boundaries and making offerings. All evil spirits and ghosts within this courtyard, in the east, west, south, north, four intermediate directions, above and below, must leave the place I have bounded by seven miles. If there are benevolent spirits and ghosts who are beneficial to my Buddha Dharma, they may reside here as they wish.' After saying these words, Then, using the previously blessed pure water, circumambulate to the right, sprinkling it all over the ground of the Mandala.
即作前軍茶利法一度結界。其結界印咒。如軍茶利部中所說更無別法。當結界時。任阿阇梨心。摽遠近寬窄為界。其法壇量。若為帝王一百二十肘。若受法壇方十六肘十二肘等。若懺悔壇及治病壇皆作水壇。四肘以下一肘以上悉得通用。其肘長短。隨其咒師臂肘長短以為量數。其地皆須方面齊等。若作水壇。亦不須擇日月時節。其地隨得。凈處即作。平正地面。即須香泥塗其地上。即成壇法。仍須四角豎摽為記。若作大壇。如前結界四角豎摽。摽記已竟。喚人掘地出其惡土。若得上地掘去一磔。若得次地掘出一肘。若得下地掘出三肘。悉除其中骨發炭灰瓦礫礓石樹根草木糠等惡物。盡諸惡物到好實地。然後將好土來。發底一度以香水㧊一度。著土。即用杵筑筑令平滿。必須堅鞭。若得基高最為第一次第二日于晨朝時。阿阇梨及諸弟子。香湯洗浴著新凈衣。四五弟子隨阿阇梨入道場中。用力驅使莊嚴道場。其外威儀。四門四角皆須威嚴。門別各著一雙神王。又左右廂懸神王幡。門門四口懸雜彩幡三十六口。門別如是。其幡新好長八尺者。四角各懸一神王幡。懸雜彩幡。門別四口(其幡竿亦準此)若在舍中唯開前後二門。前門兩邊著神王像。一雙相對。後門兩邊亦著神王一雙相對(皆新好者)其道場門左右兩相。各豎四橛
。繩子圍繞。繩圍之內以香泥塗為護凈界。其中擬著一切供養。
次阿阇梨更作一度軍茶利法結界畢已。即作種種香泥一甕。用柳枝攪。以誦般若大心咒咒曰。
跢侄他(一)揭(去音下同)帝揭帝(二)波羅揭帝(三)波羅僧揭帝(四)菩提(五)莎訶(六)
其咒遍數。若為國王誦之滿足一百八遍。若為三品以上誦之五十六遍。若為四品五品誦七七遍。若為六品七品誦五七遍。若為八品下及百姓誦三七遍。一切壇法皆如是咒。咒泥既竟用泥塗地。塗地之法隨日摩之。塗地已竟。更作一度軍荼利法結界如前。次第三日晨朝洗浴以凈牛糞。取其牛糞莫令著地。將凈器承取。以香湯和。咒如前已。遍地涂之。次將一繩子。量取肘數長短若干。臨時看院寬窄為度。數結記定。于道場處四方挽之。下以白粉點之為記。阿阇梨先從東北角至西南角。挽繩定之。離柱四指下點為記。次從東南角至西北角。挽繩定之。離柱四指下點為記。正當中央繩相交處。又下點竟。各當點處穿一小孔。深一磔許。其中擬埋七寶五穀。其七寶者。一金二銀三真珠四珊瑚五虎珀六水精七琉璃是名七寶。其五穀者一大麥二小麥三稻穀四小豆五胡麻是名五穀。其寶等碎五穀相和。以絹片裹。用五色線系頭。將埋五孔之中。而於地外出
【現代漢語翻譯】 現代漢語譯本：用繩子圍繞道場。在繩子圍成的範圍內，用香泥塗抹作為保護的清凈界限。在其中準備好一切供養。
接下來，阿阇梨再做一次軍茶利法（Kundali-vidhi，一種儀式）結界完畢后，就用柳枝攪拌各種香泥於一個甕中，誦唸《般若大心咒》（Prajnaparamita-hrdaya-sutra，又稱《心經》）加持說：
『怛侄他(tadyatha)（咒語起始語，意為『即說咒曰』）：揭帝(gate) 揭帝(gate)（去吧，去吧），波羅揭帝(paragate)（到彼岸去），波羅僧揭帝(parasamgate)（大家都到彼岸去），菩提(bodhi)（覺悟），莎訶(svaha)（圓滿）。』
唸誦此咒的遍數，如果是為國王唸誦，要念滿一百零八遍；如果是為三品以上的官員唸誦，要念五十六遍；如果是為四品、五品的官員唸誦，要念四十九遍；如果是為六品、七品的官員唸誦，要念三十五遍；如果是為八品以下的官員和百姓唸誦，要念二十一遍。一切壇法的加持都像這樣唸誦。咒泥加持完畢后，用泥塗地。塗地的方法是隨著太陽的方向塗抹。塗地完畢后，再做一次軍荼利法結界，如前所述。接下來，第三天早晨洗浴后，用乾淨的牛糞，取牛糞時不要讓它落在地上，用乾淨的器皿承接，用香湯調和，加持方法如前所述，然後遍地塗抹。接下來，取一根繩子，量取若干肘長的長度，臨時根據院子的寬窄來確定長度。數好結，做好記號。在道場四方拉起繩子，下面用白粉點上作為記號。阿阇梨先從東北角到西南角，拉繩子確定位置，離柱子四指的地方點上記號。然後從東南角到西北角，拉繩子確定位置，離柱子四指的地方點上記號。正當中央繩子相交的地方，再點上記號。在每個點記號的地方，挖一個小孔，深約一拃。其中準備埋入七寶五穀。七寶是：一金，二銀，三珍珠，四珊瑚，五琥珀，六水晶，七琉璃，這叫做七寶。五穀是：一大麥，二小麥，三稻穀，四小豆，五胡麻，這叫做五穀。將寶物等搗碎，與五穀混合，用絹片包裹，用五色線繫好，準備埋入五個孔中，並在地面露出。
【English Translation】 English version: Encircle the Mandala with a rope. Within the rope's enclosure, apply fragrant mud to create a purified boundary. Within this space, prepare all offerings.
Next, the Acarya (teacher) performs the Kundali-vidhi (a ritual) boundary consecration once more. Having completed this, he mixes various fragrant muds in a jar using a willow branch. He then chants the Prajnaparamita-hrdaya-sutra (Heart Sutra) mantra to consecrate it, saying:
'Tadyatha (thus it is): Gate (gone), gate (gone), paragate (gone beyond), parasamgate (completely gone beyond), bodhi (enlightenment), svaha (hail!).'
The number of times this mantra is chanted depends on the person for whom it is being performed. If it is for a king, chant it one hundred and eight times. If it is for officials of the third rank or higher, chant it fifty-six times. If it is for officials of the fourth or fifth rank, chant it forty-nine times. If it is for officials of the sixth or seventh rank, chant it thirty-five times. If it is for officials of the eighth rank or lower, and for common people, chant it twenty-one times. All Mandala consecrations are performed with this mantra. Once the mud is consecrated, use it to coat the ground, applying it in the direction of the sun. After coating the ground, perform the Kundali-vidhi boundary consecration once more, as before. Next, on the morning of the third day, bathe and use clean cow dung. When collecting the cow dung, ensure it does not touch the ground; use a clean vessel to collect it. Mix it with fragrant water and consecrate it as before, then apply it all over the ground. Next, take a rope and measure several cubits in length, determining the length based on the width of the courtyard. Count the knots and mark them. Pull the rope around the four sides of the Mandala, marking the ground below with white powder. The Acarya first pulls the rope from the northeast corner to the southwest corner, marking the position, four finger-widths away from the pillar. Then, pull the rope from the southeast corner to the northwest corner, marking the position, four finger-widths away from the pillar. Mark the point where the ropes intersect in the center. At each marked point, dig a small hole, about a span deep. Prepare to bury the Seven Treasures and Five Grains within them. The Seven Treasures are: gold, silver, pearl, coral, amber, crystal, and lapis lazuli. The Five Grains are: barley, wheat, rice, beans, and sesame. Crush the treasures, mix them with the grains, wrap them in silk cloth, tie them with five-colored thread, and prepare to bury them in the five holes, leaving some visible above the ground.
其線頭。長五指許。 此寶物等一下以後永不得出。從此而起金繩界地七寶合成。諸佛居上演說大乘轉法輪處。即以此地將作佛堂最為第一。凡人居上一無利益次更結界。其結界法把跋折啰(唐翻金剛杵也)依軍茶利法用結界三回。右行於其壇外。更作辟除毗那夜迦印法誦咒。如是次第四方上下總結界竟到夜著燈。
次第四日晨朝結界亦如上說。即以牛糞香湯和泥。同前咒已。遣弟子等用手摩地。從東北角起首。向右逐日摩地。莫逆左摩。如是次第轉摩遍地至東北角。于道場中。弟子行動一物以上佈置法用。皆隨逐日向右行之。不得逆日向左而行。其道場地縱廣正等而開四門。四角豎椽。其椽深埋。四椽上頭四面各別橫著一椽。其椽悉須粗大一類。四面精細修削令方。豎者批上頭橫者鑿孔。各相串釧。四方端直長短臨時。看其道場闊狹大小。不可預定且約略準(以粗竹替椽等亦得)于其木上總纏彩帛。雜色間錯。次取大幡。于上縱橫八道蓋之。東西南北四維相交。是名上方莊嚴之法。其大幡上東懸一雙碧色幡子。南懸一雙緋色幡子。西懸一雙白色幡子。北懸一雙深青幡子。中懸四口黃色幡子。皆各綴著大幡上懸(為知五方所王之氣)次於四面各著大幡而作闌額。次於額上。四面皆著金銅泡花。及金銀器寶鏡等物
【現代漢語翻譯】 現代漢語譯本： 它的線頭大約五指長。這個寶物等一會兒之後就永遠不能再拿出來。從這裡開始，用金繩劃定界限，用七寶合成。諸佛居住在這裡，宣講大乘佛法，轉動法輪。用這塊地來建造佛堂是最好的。凡人居住在這裡沒有任何利益，接下來要進行結界。結界的方法是，拿著跋折啰（唐朝翻譯為金剛杵），按照軍茶利明王的法門進行結界，繞壇三圈，向右繞行。再做辟除毗那夜迦的印法，誦持咒語。像這樣依次在四方上下完成結界后，到晚上點燈。
第二天早上結界也像上面所說的那樣。用牛糞和香湯混合成泥，按照之前的咒語。讓弟子們用手摩擦地面，從東北角開始，向右逐日摩擦地面，不要逆向左邊摩擦。像這樣依次轉動摩擦遍地，直到東北角。在道場中，弟子們行動或佈置任何物品，都要隨著太陽向右行進，不能逆著太陽向左行進。道場的縱深和寬度要相等，並開設四個門。在四個角上豎立木椽，木椽要深深地埋入地下。在四根木椽的頂端，四面分別橫放一根木椽。這些木椽都必須粗大且種類相同。四面都要精細地修削成方形。豎立的木椽要削尖頂端，橫放的木椽要鑿孔，使它們互相串聯。四個方向要端正筆直，長短要根據道場的寬窄大小臨時決定，不能預先確定，只能大約估算（用粗竹子代替木椽等也可以）。在木頭上纏繞各種顏色的彩帛，顏色要錯雜。然後取大幡，在上面縱橫覆蓋八道，東西南北四維相交，這叫做上方的莊嚴之法。在大幡上，東面懸掛一雙碧色的幡子，南面懸掛一雙緋色的幡子，西面懸掛一雙白色的幡子，北面懸掛一雙深青色的幡子，中間懸掛四口黃色的幡子。都各自綴在大幡上懸掛（爲了知道五方所王之氣）。然後在四面各掛上大幡，作為闌額。然後在闌額上，四面都裝飾金銅泡花，以及金銀器寶鏡等物品。
【English Translation】 English version: Its thread end is about five fingers long. This treasure must never be taken out again after a short while. From here on, use golden ropes to define the boundary, made of seven treasures combined. The Buddhas reside here, expounding the Mahayana Dharma and turning the Wheel of Dharma. Using this land to build a Buddha hall is the best. Ordinary people residing here have no benefit. Next, a boundary must be established. The method of establishing the boundary is to hold the Vajra (translated as 'diamond scepter' in the Tang Dynasty), and according to the Kundali Vidyaraja method, establish the boundary, circling the altar three times, moving to the right. Then perform the Mudra for averting Vinayakas and recite mantras. In this way, after completing the boundary establishment in all four directions, above and below, light the lamps at night.
The next morning, the boundary establishment is also done as described above. Mix cow dung with fragrant water to make mud, according to the previous mantra. Have the disciples rub the ground with their hands, starting from the northeast corner, rubbing the ground to the right day by day, do not rub backwards to the left. In this way, rotate and rub the entire ground in order until the northeast corner. In the Mandala, the disciples' actions or arrangement of any objects should follow the sun and move to the right, and must not move backwards to the left. The depth and width of the Mandala should be equal, and four gates should be opened. Erect wooden rafters at the four corners, and the rafters should be deeply buried underground. At the top of the four wooden rafters, place a horizontal rafter on each of the four sides. These rafters must be thick and of the same kind. All four sides should be finely trimmed into a square shape. The upright rafters should have sharpened tops, and the horizontal rafters should have holes, so that they are connected to each other. The four directions should be straight and upright, and the length should be determined temporarily according to the width and size of the Mandala, and cannot be predetermined, only roughly estimated (it is also possible to use thick bamboo instead of rafters, etc.). Wrap the wood with colorful silk fabrics of various colors. Then take a large banner and cover it with eight vertical and horizontal paths, intersecting in the four cardinal and intermediate directions, which is called the adornment of the upper direction. On the large banner, hang a pair of azure banners on the east side, a pair of scarlet banners on the south side, a pair of white banners on the west side, and a pair of dark blue banners on the north side. Hang four yellow banners in the center. All are attached to the large banner and hung (to know the Qi of the kings of the five directions). Then hang large banners on each of the four sides as lintels. Then on the lintels, decorate all four sides with gold and copper bubble flowers, as well as gold and silver utensils, precious mirrors, and other objects.
。隔隔皆然。並飾四柱亦復如是。次第莊嚴。次延繩子四面圍繞。繫著柱上。而其繩上懸雜彩幡。眾寶鈴帶及諸寶珮間錯莊嚴。次於四面盤繞真珠。次著寶網種種嚴飾。嚴飾已竟。次於道場西門。如南相去二尺許地。穿作方坑四面正等。各長二尺深亦二尺。其坑當中留一土心。其土心上。以香湯和凈牛糞泥作蓮華座。必須加意精細撩理。
又以紫彩而作一蓋。亦用緋彩而作一蓋。其二蓋骨屈竹而作。各長九尺干。擬執將行從。覆阿阇梨入壇弟子。來去出入作威儀用。于其道場次東北地。去二三尺。更作四肘白水壇位。
次道場外向西南地中庭亦得。又更別立四肘白壇。其壇四角豎四幡竿。竿上懸幡。填筑竿孔。清凈掃拭。更作一遍大結界法。辟靜道場。然燈燭燒種種香次第五日阿阇梨將二弟子。晨朝洗浴著新凈衣。令一弟子捉一銀缽宬香水泥。令一弟子捉一金缽宬香粉水。及把一條小細繩子。隨阿阇梨從入道場。到道場所阿阇梨行道一遍讚歎作禮。遣捉香泥弟子入壇。從東北角以手摩地。如前摩法。如待泥處湆湆然然干次。阿阇梨與捉粉水香水弟子俱入道場。取繩量肘知其長短。從檀東北角向東南角。急挽定已各點為記。次移向西南亦點為記。次移西北亦點為記。以繩染粉。遣一弟子把繩子頭。跪坐于壇
【現代漢語翻譯】 現代漢語譯本： 『隔隔』皆是如此（『隔隔』指每一處間隔都一樣）。並且裝飾四根柱子也是這樣。按順序莊嚴佈置。然後拉起繩子四面圍繞，繫在柱子上。繩子上懸掛著各種彩色的幡，眾多的寶鈴帶以及各種寶珮交錯裝飾。接著在四面盤繞真珠，再掛上寶網，用各種方式莊嚴裝飾。裝飾完畢后，在道場西門，像南邊相距二尺左右的地方，挖一個方形的坑，四面相等，各長二尺，深也二尺。坑的當中留下一塊土心。在土心上，用香湯和乾淨的牛糞泥做成蓮花座。必須用心仔細地料理。 又用紫色綢緞製作一個傘蓋，也用紅色綢緞製作一個傘蓋。這兩個傘蓋的骨架用彎曲的竹子製作，各長九尺。用來執持，跟隨阿阇梨（Acharya，導師）和進入壇場的弟子，來回出入時作為威儀之用。在道場東北方向，相距二三尺的地方，再做一個四肘的白水壇位。 其次，道場外向西南方向的中庭也可以。再另外設立一個四肘的白壇。壇的四個角豎立四根幡竿，竿上懸掛幡。填實竿孔，清掃乾淨。再做一遍大的結界法，使道場清凈。點燃燈燭，焚燒各種香。第五天，阿阇梨（Acharya，導師）帶著兩個弟子，早晨洗浴后穿上乾淨的新衣服。讓一個弟子拿著一個裝有香水泥的銀缽，讓一個弟子拿著一個裝有香粉水的金缽，以及拿著一條小細繩子，跟隨阿阇梨（Acharya，導師）進入道場。到達道場后，阿阇梨（Acharya，導師）行走一遍，讚歎作禮。派遣拿著香泥的弟子進入壇場，從東北角用手摩擦地面，像之前摩擦的方法一樣。等到泥土快乾的時候，阿阇梨（Acharya，導師）與拿著香粉水和香水的弟子一同進入道場。取繩子量肘，知道繩子的長短。從壇的東北角向東南角，快速拉緊並各點為記號。然後移向西南角也點為記號。再移向西北角也點為記號。用繩子沾染香粉，讓一個弟子拿著繩子頭，跪坐在壇邊。
【English Translation】 English version: 'Ge Ge' are all the same ( 'Ge Ge' means that each interval is the same). And decorating the four pillars is also like this. Decorate and arrange in order. Then pull up the ropes and surround all four sides, tying them to the pillars. Various colored banners are hung on the ropes, and numerous treasure bell straps and various treasure pendants are decorated in an interspersed manner. Then coil pearls around the four sides, and then hang treasure nets to decorate in various ways. After the decoration is completed, at the west gate of the Mandala, about two feet away to the south, dig a square pit, with all four sides equal, each two feet long and two feet deep. Leave a piece of soil in the middle of the pit. On the soil, make a lotus seat with fragrant soup and clean cow dung mud. You must carefully manage it with your heart. Also, make a canopy with purple silk, and also make a canopy with red silk. The frames of these two canopies are made of curved bamboo, each nine feet long. They are used to hold and follow the Acharya (導師, teacher) and the disciples entering the Mandala, as a display of dignity when going in and out. In the northeast direction of the Mandala, two or three feet away, make another white water altar position of four cubits. Secondly, the courtyard outside the Mandala facing southwest is also acceptable. Set up another white altar of four cubits separately. Erect four banner poles at the four corners of the altar, and hang banners on the poles. Fill the pole holes and sweep them clean. Then perform a large boundary-making ritual again to purify the Mandala. Light candles and burn various incense. On the fifth day, the Acharya (導師, teacher) takes two disciples, bathes in the morning and puts on clean new clothes. Let one disciple hold a silver bowl filled with fragrant mud, and let one disciple hold a golden bowl filled with fragrant powder water, and hold a small thin rope, and follow the Acharya (導師, teacher) into the Mandala. After arriving at the Mandala, the Acharya (導師, teacher) walks around once, praising and paying respects. Send the disciple holding the fragrant mud into the altar, and rub the ground with his hand from the northeast corner, just like the previous rubbing method. When the soil is about to dry, the Acharya (導師, teacher) and the disciples holding the fragrant powder water and fragrant water enter the Mandala together. Take the rope and measure the cubits to know the length of the rope. From the northeast corner of the altar to the southeast corner, quickly tighten and mark each point. Then move to the southwest corner and mark it as well. Then move to the northwest corner and mark it as well. Dip the rope in fragrant powder, and let a disciple hold the end of the rope and kneel beside the altar.
東北角地。以繩子頭著壇正角先點之處。著地急挽。阿阇梨把繩一頭。向東南角。著壇正角先點之處。二人一時共相急挽。遣一弟子捻繩中央絣著地上。次東北角弟子起。向西南角坐。準前絣之。次東南角阿阇梨起。向西北角坐。準前絣之。次西南角弟子起。向東北角坐。準前絣之次於絣繩內離一肘地。更依前點。如是四角皆點記已。即于粉中染繩絣之。法用如前次取八肘繩子中屈。當壇外方先下點處。又屈一肘繩子正中。更以二肘繩。從壇一方中央點量。中點左右更點兩處。次其一方門壁。去壇強五指許。次更屈門壁。向左右邊五指許作。次其壇門左右兩畔。寬五指作。次其門外邊端直絣著。一方既爾三方亦然。
次作中院。外繩四肘。其外院內與其中院外繩兩間。開一肘道其中院門者。四方壁與向左右邊。總作三指闊。其門外邊繩子直拼法如前說。其中院內四方。各離外院內繩各一肘地。更絣粉繩。其壇中心作二肘院。莫作門成次第六日阿阇梨以五色線。隨其受法人數多少。為結咒索。用馬頭觀世音菩薩大心咒咒之。即說咒曰。
唵(一)阿彌哩(二合)都知(二合)皤(去音)婆(二)𤙖㧊(三)
當用此咒一咒一結。如是滿結五十四結。作咒索已。次將絹片。七寶五穀一處共裹。以五色線
【現代漢語翻譯】 現代漢語譯本：在東北角選擇一塊地方。用繩子的一頭對準壇的正確角落，先做一個標記。將繩子拉緊貼地。阿阇梨拿著繩子的另一頭，向東南角，對準壇的正確角落，先做一個標記。兩人同時用力拉緊繩子。讓一個弟子捏住繩子的中央，在地上彈線。然後東北角的弟子起身，向西南角坐下，按照之前的方法彈線。接著東南角的阿阇梨起身，向西北角坐下，按照之前的方法彈線。然後西南角的弟子起身，向東北角坐下，按照之前的方法彈線。然後在彈好的繩子內側，距離一肘的地方，再次按照之前的方法做標記。像這樣四個角都做好標記后，就在粉末中浸染繩子，然後彈線。方法和之前一樣。然後取一根八肘長的繩子，在中間彎曲。在壇的外方，先在之前做過標記的地方放下。再彎曲一肘長的繩子，使其位於正中。再用二肘長的繩子，從壇的一方中央開始測量。在中心點的左右兩側各做一個標記。然後在那一方的門壁上，距離壇大約五指寬的地方。再次彎曲門壁，向左右兩邊各五指寬的地方做標記。然後壇門的左右兩邊，寬度做成五指寬。然後將門的外邊緣拉直彈線。一方完成後，其他三方也這樣做。 接著製作中院。外繩四肘。外院內側與中院外繩之間，留出一肘寬的通道。中院的門，四方墻壁以及向左右兩邊的墻壁，總共做成三指寬。門的外部邊緣用繩子拉直彈線的方法和之前說的一樣。中院內部的四方，各自距離外院內側的繩子一肘遠的地方，再次彈上粉繩。壇的中心做一個二肘寬的院子，不要做成門。到了第六天，阿阇梨用五色線，根據接受灌頂的人數多少，編結咒索。用馬頭觀世音菩薩（Hayagriva Avalokiteshvara）大心咒加持。即說咒語如下： 唵(om)(一)阿彌哩(amili)(二合)都知(duzhi)(二合)皤(pó)(去音)婆(pó)(二)𤙖㧊(suōhē)(三) 應當用這個咒語，每念一遍咒語打一個結。像這樣打滿五十四個結。製作好咒索后，然後將絹片、七寶（seven treasures）、五穀（five grains）放在一起包裹。用五色線。
【English Translation】 English version: Choose a location in the northeast corner. Use one end of the rope to align with the correct corner of the mandala (altar), making an initial mark. Pull the rope taut against the ground. The Acharya (teacher) holds the other end of the rope, towards the southeast corner, aligning with the correct corner of the mandala, making an initial mark. The two people simultaneously pull the rope taut. Have a disciple pinch the center of the rope and snap it against the ground to create a line. Then the disciple from the northeast corner gets up and sits towards the southwest corner, snapping the line according to the previous method. Next, the Acharya from the southeast corner gets up and sits towards the northwest corner, snapping the line according to the previous method. Then the disciple from the southwest corner gets up and sits towards the northeast corner, snapping the line according to the previous method. Then, inside the snapped line, at a distance of one elbow-length, make another mark according to the previous method. After marking all four corners in this way, soak the rope in powder and snap it. The method is the same as before. Then take a rope eight elbows long and bend it in the middle. On the outer side of the mandala, first place it at the previously marked spot. Then bend a rope one elbow long, making it in the center. Then use a rope two elbows long, measuring from the center of one side of the mandala. Make a mark on both the left and right sides of the center point. Then on the door wall of that side, at a distance of about five finger-widths from the mandala. Bend the door wall again, making marks on both the left and right sides at a distance of five finger-widths. Then make the width of the left and right sides of the mandala door five finger-widths wide. Then straighten and snap the outer edge of the door. Once one side is completed, the other three sides are done in the same way. Next, make the middle courtyard. The outer rope is four elbows long. Between the inner side of the outer courtyard and the outer rope of the middle courtyard, leave a passage one elbow wide. The door of the middle courtyard, the walls on all four sides and the walls on the left and right sides, should be a total of three finger-widths wide. The method of straightening and snapping the rope on the outer edge of the door is the same as described before. Inside the middle courtyard, each of the four sides is one elbow-length away from the inner rope of the outer courtyard. Snap the powder rope again. Make a courtyard two elbows wide in the center of the mandala, but do not make a door. On the sixth day, the Acharya uses five-colored threads to weave a mantra cord, according to the number of people receiving initiation. Bless it with the Great Heart Mantra of Hayagriva Avalokiteshvara (Horse-Headed Avalokiteshvara). That is, recite the mantra as follows: Om (一) Amili (二合) Duzhi (二合) Pova (去音) Po (二) Suohe (三) This mantra should be used, making one knot for each recitation of the mantra. Make a total of fifty-four knots in this way. After making the mantra cord, then wrap silk cloth, seven treasures, and five grains together. Use five-colored threads.
牢系其頭。亦準人數。其日西時。阿阇梨與諸應入壇弟子等。總洗浴竟著新凈衣。令弟子等作行列坐于道場外。如近西邊次阿阇梨與諸弟子。作大結界護身法事。至日沒後。阿阇梨入道場中。請佛般若菩薩金剛及諸天等。入壇安置。佛座中心。觀世音等於北方座。金剛藏等於南方座。而以種種上妙香華五盤飲食。然十六燈。而作供養法事已竟次阿阇梨出道場。迎引弟子等。至於道場。近西門首行列而立。少分行香供養禮拜。作法事已次阿阇梨一一更與作護身印。誦咒印於一一弟子身上。如前。然後遣就席上跪坐各面向東。阿阇梨把。白芥子。咒打一一弟子頭面心等三遍。然後用馬頭觀世音菩薩印咒。更作護身法事如前次阿阇梨胡跪。具問最長弟子。汝等欲得受此法不。其弟子等答云。欲得如是等法。具問答已次阿阇梨把香水器。㧊於一一弟子頭上。復以右手案於一一弟子胸上。口誦馬頭觀世音菩薩心咒。與護持訖次以咒索。繫於一一弟子左臂。次阿阇梨引諸弟子。退位而下自東階而於西階下。跪地而坐次阿阇梨即以娑羅樹汁香水。次第與灑一一弟子前。右繞三匝。次用炬火右繞三匝。亦如前法。次與柳枝次與雜華。皆準前法。右繞授與諸弟子等。其弟子等受柳枝已。卻縮跪坐嚼楊枝頭。然後向前投其柳枝。阿阇梨一一
【現代漢語翻譯】 現代漢語譯本：牢牢地繫住他們的頭。也按照人數準備。在那天的傍晚時分，阿阇梨（Acharya，導師）與所有應該進入壇場的弟子們，一起洗浴完畢，穿上嶄新的乾淨衣服。讓弟子們排成行列，坐在道場外。靠近西邊，然後阿阇梨與眾弟子一起，進行大的結界護身法事。直到日落之後，阿阇梨進入道場中，迎請佛、般若（Prajna，智慧）菩薩、金剛（Vajra，金剛）以及諸天等，進入壇場安放。佛座位於中心。觀世音（Avalokiteshvara）菩薩位於北方座。金剛藏（Vajragarbha）菩薩位於南方座。用各種上好的香、花、五盤飲食，點燃十六盞燈，進行供養法事完畢后，阿阇梨走出道場，迎接引導弟子們，來到道場靠近西門的地方，排成行列站立。稍微進行行香供養禮拜，做法事完畢后，阿阇梨一一再次為他們做護身印，誦咒加持在每一位弟子身上，如前所述。然後讓他們到自己的座位上跪坐，各自面向東方。阿阇梨拿著白芥子，唸咒后打在每一位弟子的頭面心等處三遍。然後用馬頭觀世音（Hayagriva Avalokiteshvara）菩薩的印和咒語，再次做護身法事，如前所述。接著阿阇梨胡跪，詳細詢問最年長的弟子：『你們想要接受這個法嗎？』弟子們回答說：『想要接受這樣的法。』詳細問答完畢后，阿阇梨拿著香水器，灑在每一位弟子的頭上，又用右手按在每一位弟子的胸上，口誦馬頭觀世音菩薩心咒，為他們護持完畢。然後用咒索，繫在每一位弟子的左臂上。接著阿阇梨引導眾弟子，從原來的位置退下，從東階走到西階下，跪在地上坐下。然後阿阇梨用娑羅樹汁香水，依次灑在每一位弟子面前，向右繞三圈。接著用炬火向右繞三圈，也如前面的方法。接著給予柳枝，接著給予雜花，都按照前面的方法，向右繞著授予給各位弟子。弟子們接受柳枝后，向後退縮跪坐，嚼楊枝頭，然後向前投擲柳枝，阿阇梨一一 English version: Securely fasten their heads. Also, prepare according to the number of people. On that day at dusk, the Acharya (teacher) and all the disciples who should enter the mandala (altar), together bathe and put on new, clean clothes. Have the disciples line up and sit outside the dojo (practice hall). Near the west side, then the Acharya and the disciples together perform a great protective boundary ritual. After sunset, the Acharya enters the dojo, inviting the Buddha, Prajna (wisdom) Bodhisattva, Vajra (diamond/thunderbolt) and the devas (deities), etc., to enter the mandala and be placed. The Buddha's seat is in the center. Avalokiteshvara (the Bodhisattva of compassion) is in the northern seat. Vajragarbha (the Vajra Womb) Bodhisattva is in the southern seat. Use various excellent incense, flowers, five plates of food, and light sixteen lamps to perform the offering ritual. After the ritual is completed, the Acharya exits the dojo, welcoming and guiding the disciples to the dojo near the west gate, where they stand in a row. Briefly perform incense offering, worship, and after the ritual is completed, the Acharya one by one again performs the protective mudra (hand gesture) and recites the mantra (sacred utterance), imprinting it on each disciple's body, as before. Then have them go to their seats and kneel, each facing east. The Acharya takes white mustard seeds, chants a mantra, and strikes each disciple's head, face, and heart three times. Then, using the Hayagriva Avalokiteshvara (Horse-headed Avalokiteshvara) Bodhisattva's mudra and mantra, perform the protective ritual again, as before. Next, the Acharya kneels, and asks the eldest disciple in detail: 'Do you wish to receive this Dharma (teaching)?' The disciples answer: 'We wish to receive such Dharma.' After the detailed questioning and answering, the Acharya takes a vessel of scented water and sprinkles it on each disciple's head, and then places his right hand on each disciple's chest, reciting the Hayagriva Avalokiteshvara Bodhisattva's heart mantra, completing the protection. Then, tie a mantra cord on each disciple's left arm. Next, the Acharya leads the disciples, retreating from their positions, from the east steps to the west steps, kneeling on the ground and sitting down. Then the Acharya uses the juice of the Sal tree and scented water, and sprinkles it in front of each disciple in turn, circling three times to the right. Then, use a torch and circle three times to the right, also as before. Then give willow branches, then give mixed flowers, all according to the previous method, circling to the right and giving them to the disciples. After the disciples receive the willow branches, they retreat and kneel, chewing the tips of the willow branches, and then throw the willow branches forward, the Acharya one by one.
【English Translation】 Securely fasten their heads. Also, prepare according to the number of people. On that day at dusk, the Acharya (teacher) and all the disciples who should enter the mandala (altar), together bathe and put on new, clean clothes. Have the disciples line up and sit outside the dojo (practice hall). Near the west side, then the Acharya and the disciples together perform a great protective boundary ritual. After sunset, the Acharya enters the dojo, inviting the Buddha, Prajna (wisdom) Bodhisattva, Vajra (diamond/thunderbolt) and the devas (deities), etc., to enter the mandala and be placed. The Buddha's seat is in the center. Avalokiteshvara (the Bodhisattva of compassion) is in the northern seat. Vajragarbha (the Vajra Womb) Bodhisattva is in the southern seat. Use various excellent incense, flowers, five plates of food, and light sixteen lamps to perform the offering ritual. After the ritual is completed, the Acharya exits the dojo, welcoming and guiding the disciples to the dojo near the west gate, where they stand in a row. Briefly perform incense offering, worship, and after the ritual is completed, the Acharya one by one again performs the protective mudra (hand gesture) and recites the mantra (sacred utterance), imprinting it on each disciple's body, as before. Then have them go to their seats and kneel, each facing east. The Acharya takes white mustard seeds, chants a mantra, and strikes each disciple's head, face, and heart three times. Then, using the Hayagriva Avalokiteshvara (Horse-headed Avalokiteshvara) Bodhisattva's mudra and mantra, perform the protective ritual again, as before. Next, the Acharya kneels, and asks the eldest disciple in detail: 'Do you wish to receive this Dharma (teaching)?' The disciples answer: 'We wish to receive such Dharma.' After the detailed questioning and answering, the Acharya takes a vessel of scented water and sprinkles it on each disciple's head, and then places his right hand on each disciple's chest, reciting the Hayagriva Avalokiteshvara Bodhisattva's heart mantra, completing the protection. Then, tie a mantra cord on each disciple's left arm. Next, the Acharya leads the disciples, retreating from their positions, from the east steps to the west steps, kneeling on the ground and sitting down. Then the Acharya uses the juice of the Sal tree and scented water, and sprinkles it in front of each disciple in turn, circling three times to the right. Then, use a torch and circle three times to the right, also as before. Then give willow branches, then give mixed flowers, all according to the previous method, circling to the right and giving them to the disciples. After the disciples receive the willow branches, they retreat and kneel, chewing the tips of the willow branches, and then throw the willow branches forward, the Acharya one by one.
看其柳枝墮處。若其柳枝嚼頭向身即為大吉。若向南者即為不吉。若其嚼頭向余方者即知平平。如是次第試驗遍已。然後次第香水灌掌。及與飲之。人各三飲。一一弟子灌掌遍竟次阿阇梨以跋折羅。印水自飲。作法事已。引諸弟子升于道場。從西階上于道場側行列而坐。與作一遍行香法事訖。次阿阇梨語諸弟子。汝等臥去。若有夢相明朝向我各具說之。各各用心不得造次向他漏泄。作是語已次阿阇梨引弟子等。從東階下各散歸房次阿阇梨入道場內。啟佛菩薩金剛等云。是諸弟子欲入壇來。各各取證。我弟子某甲與作法用總遍問竟。諸弟子等明日欲來入壇供養。愿佛般若菩薩金剛及諸天等。今夜大悲境界徒眾。弟子某甲明日普請一切三寶及諸眷屬。廣為供養。愿大慈悲明日皆赴。受諸供養證明法事(如是三說)然後發遣壇內諸佛菩薩金剛。隨緣旦散次阿阇梨向壇北邊。著火爐已誦馬頭觀世音大心咒。咒白芥子一咒一燒於火爐中。一百八遍。令諸弟子滅罪除障。次阿阇梨與曾入壇弟子二三人等。於一夜中以五色粉。敷置壇內莊嚴其地。其法用者先從內布。以白色粉。次黃色粉。次赤色粉。次青色粉。次黑色粉。四面布訖即至外院。從東北角右回作之。布五色粉亦如前法。四面布訖。以帝殊羅施之為座主。當中心敷大蓮花座
【現代漢語翻譯】 現代漢語譯本：觀察柳枝落下的位置。如果柳枝的咀嚼端朝向自身，就是大吉。如果朝向南方，就是不吉。如果咀嚼端朝向其他方向，就知道是平平。像這樣依次試驗完畢后，然後依次用香水灌注手掌，並給他們飲用。每人各飲三口。一一弟子灌掌完畢后，阿阇梨用跋折羅（Vajra，金剛杵）印水自飲。做法事完畢后，帶領眾弟子登上道場，從西階登上，在道場側面排列而坐。做一遍行香法事完畢后，阿阇梨告訴眾弟子：『你們去睡覺吧。如果有什麼夢境，明天早上各自向我詳細述說。各自用心，不得隨便向他人泄露。』說完這些話后，阿阇梨帶領弟子們從東階下，各自散去回到房間。然後阿阇梨進入道場內，啟請佛、菩薩、金剛等說：『這些弟子想要入壇，請各位取證。我的弟子某甲與他們做法事，總共詢問完畢。眾弟子們明天要來入壇供養。愿佛、般若（Prajna，智慧）菩薩、金剛及諸天等，今夜大悲境界的徒眾，弟子某甲明天普請一切三寶及諸眷屬，廣為供養。愿大慈悲明天都來，接受各種供養，證明法事。』（像這樣說三遍）然後遣送壇內的諸佛、菩薩、金剛，隨緣在早晨散去。然後阿阇梨向壇的北邊，安置火爐后，誦馬頭觀世音（Hayagriva，忿怒相觀音）大心咒。用咒語加持白芥子，一句咒語燒一顆白芥子於火爐中，共一百零八遍，令眾弟子滅罪除障。然後阿阇梨與曾經入壇的弟子二三人等，在一夜之中用五色粉，敷設壇內，莊嚴場地。其方法是先從內部開始佈置，用白色粉，然後是黃色粉，然後是赤色粉，然後是青色粉，然後是黑色粉。四面佈置完畢后就到外院，從東北角開始順時針方向做。佈置五色粉也像前面的方法一樣。四面佈置完畢后，以帝殊羅施（名稱待考）作為座主，在中心敷設大蓮花座。 English version: Observe where the willow branch falls. If the chewed end of the willow branch points towards oneself, it is very auspicious. If it points towards the south, it is inauspicious. If the chewed end points towards other directions, it is considered neutral. After testing in this order, then successively pour fragrant water onto the palms and give it to them to drink. Each person drinks three times. After each disciple has had their palms poured over, the Acharya (teacher) seals the water with the Vajra (diamond scepter) and drinks it himself. After completing the ritual, he leads the disciples up to the Mandala (sacred space), ascending from the western steps, and they sit in a row on the side of the Mandala. After completing a round of incense offering, the Acharya says to the disciples: 'Go to sleep. If you have any dreams, tell me about them in detail tomorrow morning. Be mindful and do not carelessly reveal them to others.' After saying these words, the Acharya leads the disciples down from the eastern steps, and they disperse to their rooms. Then the Acharya enters the Mandala and invokes the Buddhas, Bodhisattvas, Vajras, etc., saying: 'These disciples wish to enter the Mandala, please bear witness. My disciple, so-and-so, has performed the rituals with them and completed the questioning. The disciples will come tomorrow to enter the Mandala and make offerings. May the Buddhas, Prajna (wisdom) Bodhisattva, Vajras, and all the Devas (gods), the compassionate assembly of this night, my disciple, so-and-so, invite all the Three Jewels (Buddha, Dharma, Sangha) and their retinue tomorrow to make extensive offerings. May great compassion come tomorrow to receive the offerings and witness the ritual.' (Say this three times) Then dismiss the Buddhas, Bodhisattvas, and Vajras within the Mandala, allowing them to disperse at dawn according to their karmic connections. Then the Acharya, facing the north side of the Mandala, sets up a fire pit and recites the Hayagriva (wrathful form of Avalokiteshvara) great heart mantra. He blesses white mustard seeds with the mantra, burning one seed in the fire pit with each recitation, for a total of one hundred and eight times, to eliminate the sins and remove the obstacles of the disciples. Then the Acharya, with two or three disciples who have previously entered the Mandala, uses five-colored powders overnight to decorate the Mandala. The method is to first arrange the interior, using white powder, then yellow powder, then red powder, then blue powder, then black powder. After arranging the four sides, proceed to the outer courtyard, starting from the northeast corner and moving clockwise. Arrange the five-colored powders in the same way as before. After arranging the four sides, establish Di Shura Shi (name to be verified) as the seat holder, and place a large lotus seat in the center.
【English Translation】 Observe where the willow branch falls. If the chewed end of the willow branch points towards oneself, it is very auspicious. If it points towards the south, it is inauspicious. If the chewed end points towards other directions, it is considered neutral. After testing in this order, then successively pour fragrant water onto the palms and give it to them to drink. Each person drinks three times. After each disciple has had their palms poured over, the Acharya (teacher) seals the water with the Vajra (diamond scepter) and drinks it himself. After completing the ritual, he leads the disciples up to the Mandala (sacred space), ascending from the western steps, and they sit in a row on the side of the Mandala. After completing a round of incense offering, the Acharya says to the disciples: 'Go to sleep. If you have any dreams, tell me about them in detail tomorrow morning. Be mindful and do not carelessly reveal them to others.' After saying these words, the Acharya leads the disciples down from the eastern steps, and they disperse to their rooms. Then the Acharya enters the Mandala and invokes the Buddhas, Bodhisattvas, Vajras, etc., saying: 'These disciples wish to enter the Mandala, please bear witness. My disciple, so-and-so, has performed the rituals with them and completed the questioning. The disciples will come tomorrow to enter the Mandala and make offerings. May the Buddhas, Prajna (wisdom) Bodhisattva, Vajras, and all the Devas (gods), the compassionate assembly of this night, my disciple, so-and-so, invite all the Three Jewels (Buddha, Dharma, Sangha) and their retinue tomorrow to make extensive offerings. May great compassion come tomorrow to receive the offerings and witness the ritual.' (Say this three times) Then dismiss the Buddhas, Bodhisattvas, and Vajras within the Mandala, allowing them to disperse at dawn according to their karmic connections. Then the Acharya, facing the north side of the Mandala, sets up a fire pit and recites the Hayagriva (wrathful form of Avalokiteshvara) great heart mantra. He blesses white mustard seeds with the mantra, burning one seed in the fire pit with each recitation, for a total of one hundred and eight times, to eliminate the sins and remove the obstacles of the disciples. Then the Acharya, with two or three disciples who have previously entered the Mandala, uses five-colored powders overnight to decorate the Mandala. The method is to first arrange the interior, using white powder, then yellow powder, then red powder, then blue powder, then black powder. After arranging the four sides, proceed to the outer courtyard, starting from the northeast corner and moving clockwise. Arrange the five-colored powders in the same way as before. After arranging the four sides, establish Di Shura Shi (name to be verified) as the seat holder, and place a large lotus seat in the center.
。座主即是釋迦如來頂上化佛。號佛頂佛。如其不以佛頂為主。隨意所念諸佛菩薩替位亦得。除其座主以外諸佛及菩薩等。皆在本位而受供養。自非諸佛般若及十一面等菩薩相替。余皆不得而作都會法壇之主余有療病諸水壇等。及經一宿懺悔壇者。隨其所應。以當部中佛菩薩等而為座主作供養者種種皆好。中心安置座主位已次於內院東面當中。安般若波羅蜜多華座(一)次右邊安釋迦牟尼佛座(二)次左邊安一切佛心佛座(三)次於北面正當門中。安大勢至菩薩座(四)次右邊安觀世音母座(五)次左邊安觀世音菩薩座(六)次於南面正當門中。安金剛啰阇座(七)次右邊安摩么雞座(是名金剛母八)次左邊安摩帝那座(名金剛使者九)次於西面院門南。安普賢菩薩座(十)次院門北。安彌勒菩薩座(十一)次院東北角。安阿舍尼座(十二)次東南角。安跋折啰蘇皤(二合)悉地(二合)迦啰座(十三)西南角。安跋折啰健茶。西北角安火神座。次外院東面北頭第一。先安曼殊室利菩薩座(十四)以次南。安十方一切佛座(十五)次安栴檀德佛座(十六)次安阿閦佛座(十七)當院門中。安阿彌陀佛座(十八)次安相德佛座(十九)次安虛空藏菩薩座(二十)次安烏瑟尼沙座(二十一)次安十方一切佛頂座(二十二)
【現代漢語翻譯】 現代漢語譯本：壇場的主尊即是釋迦如來（Śākyamuni）頂上所化之佛，名為佛頂佛（Buddha-uṣṇīṣa）。如果不用佛頂佛作為主尊，也可以隨意念誦諸佛菩薩的名號來代替主尊的位置。除了主尊以外的諸佛及菩薩等，都在其本位接受供養。除非是諸佛的般若（Prajñā）及十一面觀音（Ekādaśamukha）等菩薩像可以互相代替，其餘都不得作為法壇的主尊。其餘還有治療疾病的各種水壇等，以及經歷一夜懺悔的壇場，都應當根據其所應，以當部中的佛菩薩等作為主尊，進行各種供養，都很好。中心安置主尊的位置后，其次在內院東面當中，安置般若波羅蜜多（Prajñāpāramitā）的華座（一）。其次右邊安置釋迦牟尼佛（Śākyamuni）座（二），其次左邊安置一切佛心佛座（Sarva-buddha-citta）（三）。其次在北面正對著門中，安置大勢至菩薩（Mahāsthāmaprāpta）座（四）。其次右邊安置觀世音母（Avalokiteśvara-mātṛ）座（五），其次左邊安置觀世音菩薩（Avalokiteśvara）座（六）。其次在南面正對著門中，安置金剛啰阇（Vajrarāja）座（七）。其次右邊安置摩么雞（Māmakī）座（這是金剛母，八），其次左邊安置摩帝那（Mātinā）座（名為金剛使者，九）。其次在西面院門南，安置普賢菩薩（Samantabhadra）座（十），其次院門北，安置彌勒菩薩（Maitreya）座（十一）。其次院東北角，安置阿舍尼（Aśani）座（十二），其次東南角，安置跋折啰蘇皤悉地迦啰（Vajrasuvarṇasiddhi-kara）座（十三），西南角，安置跋折啰健茶（Vajraghaṇṭā）。西北角安置火神座。其次外院東面北頭第一，先安置曼殊室利菩薩（Mañjuśrī）座（十四），依次向南，安置十方一切佛座（Sarva-buddha）（十五），其次安置栴檀德佛（Candana-guṇa-buddha）座（十六），其次安置阿閦佛（Akṣobhya）座（十七），當院門中，安置阿彌陀佛（Amitābha）座（十八），其次安置相德佛（Lakṣaṇa-guṇa-buddha）座（十九），其次安置虛空藏菩薩（Ākāśagarbha）座（二十），其次安置烏瑟尼沙（Uṣṇīṣa）座（二十一），其次安置十方一切佛頂座（Sarva-buddha-uṣṇīṣa）（二十二）。
【English Translation】 English version: The principal deity of the maṇḍala is the transformed Buddha from the crown of Śākyamuni Tathāgata, named Buddha-uṣṇīṣa (佛頂佛). If Buddha-uṣṇīṣa is not used as the principal deity, one may also recite the names of various Buddhas and Bodhisattvas at will to replace the position of the principal deity. All Buddhas and Bodhisattvas other than the principal deity are to be offered worship in their respective positions. Unless it is the Prajñā (般若) of the Buddhas and the Ekādaśamukha (十一面) Bodhisattva images that can replace each other, others may not be the principal deity of the Dharma assembly. There are also various water maṇḍalas for healing diseases, and maṇḍalas for repentance overnight, which should be based on the Buddhas and Bodhisattvas in the respective sections as the principal deity, and various offerings are made, which is all good. After placing the position of the principal deity in the center, next, in the middle of the east side of the inner courtyard, place the flower seat (1) of Prajñāpāramitā (般若波羅蜜多). Next, on the right side, place the seat (2) of Śākyamuni Buddha (釋迦牟尼佛), and next, on the left side, place the seat (3) of Sarva-buddha-citta (一切佛心佛). Next, in the north, directly facing the center of the door, place the seat (4) of Mahāsthāmaprāpta Bodhisattva (大勢至菩薩). Next, on the right side, place the seat (5) of Avalokiteśvara-mātṛ (觀世音母), and next, on the left side, place the seat (6) of Avalokiteśvara Bodhisattva (觀世音菩薩). Next, in the south, directly facing the center of the door, place the seat (7) of Vajrarāja (金剛啰阇). Next, on the right side, place the seat of Māmakī (摩么雞) (this is the Vajra Mother, 8), and next, on the left side, place the seat of Mātinā (摩帝那) (named Vajra Messenger, 9). Next, on the south side of the west courtyard door, place the seat (10) of Samantabhadra Bodhisattva (普賢菩薩), and next, on the north side of the courtyard door, place the seat (11) of Maitreya Bodhisattva (彌勒菩薩). Next, in the northeast corner of the courtyard, place the seat (12) of Aśani (阿舍尼), and next, in the southeast corner, place the seat (13) of Vajrasuvarṇasiddhi-kara (跋折啰蘇皤悉地迦啰), in the southwest corner, place Vajraghaṇṭā (跋折啰健茶). In the northwest corner, place the seat of the Fire God. Next, on the east side of the outer courtyard, at the first position in the north, first place the seat (14) of Mañjuśrī Bodhisattva (曼殊室利菩薩), and in order towards the south, place the seat (15) of Sarva-buddha (十方一切佛), next, place the seat (16) of Candana-guṇa-buddha (栴檀德佛), next, place the seat (17) of Akṣobhya Buddha (阿閦佛), in the center of the courtyard door, place the seat (18) of Amitābha Buddha (阿彌陀佛), next, place the seat (19) of Lakṣaṇa-guṇa-buddha (相德佛), next, place the seat (20) of Ākāśagarbha Bodhisattva (虛空藏菩薩), next, place the seat (21) of Uṣṇīṣa (烏瑟尼沙), next, place the seat (22) of Sarva-buddha-uṣṇīṣa (十方一切佛頂).
當院北面從東向西第一。先安陀羅尼藏座(二十三)次安地藏菩薩座(二十四)次安馬頭觀世音座(二十五)次安不空罥索座(二十六)次安一瑳三跋底伽座(二十七)當院門中。安隨心觀世音座(二十八)次安摩訶室唎耶座(二十九)次安六臂觀世音座(三十)次安毗俱知觀世音菩薩座(三十一)當院南面從東第一。安烏摳沙摩座(唐云不凈金剛三十二)次安跋折啰吒訶娑座(三十三)次安跋折啰母瑟知座(名金剛兒三十四)次安跋折啰央俱施座(名為金剛小女三十五)次當院門。安蘇摩訶座(三十六)次安跋折啰商迦羅座(名為金剛天女三十七)次安迦你俱嚧陀座(三十八)次安隨心金剛座(三十九)次安跋折啰阿蜜哩多軍茶利座(四十)當院西面門南。安烏摩地毗摩座(四十一)次安尼藍跋羅座(四十二)次安一切天座(四十三)次其門北。安摩醯首羅座(四十四)次安母郁(二合)陀吒佉座(此是正位四十五)次安毗𠼝齯唎知座(四十六)當院東北角。安婆㩉毗伽座(四十七)東南角。安母郁(二合)陀吒迦座(此是攝位四十八)西南角。安迦尼俱嚧陀(此是攝位四十九)西北角。安跋折啰室哩(二合)尼座(五十)至次外院東面北頭第一。安毗那夜迦座(五十一)次安毗陀耶(二合)陀啰座(五十二)次安
【現代漢語翻譯】 現代漢語譯本： 在壇院北面，從東向西的第一個位置，先安置安陀羅尼藏座（陀羅尼的總集，二十三），然後是地藏菩薩座（二十四），接著是馬頭觀世音座（二十五），再是不空罥索座（二十六），然後是一瑳三跋底伽座（二十七）。在壇院的門中，安置隨心觀世音座（二十八），然後是摩訶室唎耶座（二十九），接著是六臂觀世音座（三十），再是毗俱知觀世音菩薩座（三十一）。 在壇院南面，從東邊開始的第一個位置，安置烏摳沙摩座（唐朝時譯為不凈金剛，三十二），然後是跋折啰吒訶娑座（三十三），接著是跋折啰母瑟知座（名為金剛兒，三十四），再是跋折啰央俱施座（名為金剛小女，三十五）。在壇院的門邊，安置蘇摩訶座（三十六），然後是跋折啰商迦羅座（名為金剛天女，三十七），接著是迦你俱嚧陀座（三十八），再是隨心金剛座（三十九），然後是跋折啰阿蜜哩多軍茶利座（四十）。 在壇院西面，門的南邊，安置烏摩地毗摩座（四十一），然後是尼藍跋羅座（四十二），接著是一切天座（四十三）。在門的北邊，安置摩醯首羅座（四十四），然後是母郁陀吒佉座（這是正位，四十五），接著是毗𠼝齯唎知座（四十六）。 在壇院的東北角，安置婆㩉毗伽座（四十七）；東南角，安置母郁陀吒迦座（這是攝位，四十八）；西南角，安置迦尼俱嚧陀（這是攝位，四十九）；西北角，安置跋折啰室哩尼座（五十）。接下來是外院東面北邊的第一個位置，安置毗那夜迦座（五十一），然後是毗陀耶陀啰座（五十二）。
【English Translation】 English version: On the north side of the mandala courtyard, starting from the east, the first seat is for the 安陀羅尼藏座 (Ān陀羅尼藏座, Collection of Dharanis, twenty-three), followed by the 地藏菩薩座 (Ksitigarbha Bodhisattva seat, twenty-four), then the 馬頭觀世音座 (Hayagriva Avalokiteśvara seat, twenty-five), then the 不空罥索座 (Amoghapāśa seat, twenty-six), and then the 一瑳三跋底伽座 (Eka-sambhava-eka seat, twenty-seven). In the middle of the mandala courtyard's gate, place the 隨心觀世音座 (Cintamani-cakra Avalokiteśvara seat, twenty-eight), followed by the 摩訶室唎耶座 (Mahāśrīya seat, twenty-nine), then the 六臂觀世音座 (Six-armed Avalokiteśvara seat, thirty), and then the 毗俱知觀世音菩薩座 (Bhrikuti Avalokiteśvara Bodhisattva seat, thirty-one). On the south side of the mandala courtyard, starting from the east, the first seat is for the 烏摳沙摩座 (Ucchusma seat, translated in the Tang dynasty as Impure Vajra, thirty-two), followed by the 跋折啰吒訶娑座 (Vajra-tahasa seat, thirty-three), then the 跋折啰母瑟知座 (Vajra-musti seat, named Vajra Child, thirty-four), and then the 跋折啰央俱施座 (Vajra-ankusa seat, named Vajra Little Girl, thirty-five). By the gate of the mandala courtyard, place the 蘇摩訶座 (Sumaha seat, thirty-six), followed by the 跋折啰商迦羅座 (Vajra-sankala seat, named Vajra Heavenly Woman, thirty-seven), then the 迦你俱嚧陀座 (Kani-kruddha seat, thirty-eight), then the 隨心金剛座 (Cintamani-vajra seat, thirty-nine), and then the 跋折啰阿蜜哩多軍茶利座 (Vajra-amrita-kundali seat, forty). On the west side of the mandala courtyard, south of the gate, place the 烏摩地毗摩座 (Umā-devī seat, forty-one), followed by the 尼藍跋羅座 (Nilambara seat, forty-two), and then the 一切天座 (Sarva-deva seat, forty-three). North of the gate, place the 摩醯首羅座 (Maheśvara seat, forty-four), followed by the 母郁陀吒佉座 (Matrka seat, this is the proper position, forty-five), and then the 毗𠼝齯唎知座 (Pishaci seat, forty-six). In the northeast corner of the mandala courtyard, place the 婆㩉毗伽座 (Bhagini seat, forty-seven); in the southeast corner, place the 母郁陀吒迦座 (Matrka seat, this is the subjugation position, forty-eight); in the southwest corner, place the 迦尼俱嚧陀 (Kani-kruddha, this is the subjugation position, forty-nine); in the northwest corner, place the 跋折啰室哩尼座 (Vajra-śrīni seat, fifty). Next, on the east side of the outer courtyard, at the northern end, the first seat is for the 毗那夜迦座 (Vinayaka seat, fifty-one), followed by the 毗陀耶陀啰座 (Vidyadhara seat, fifty-two).
首陀會天座(五十三)次安提頭賴吒座(五十四)劑院門北。安帝釋弟子座(五十五)劑院門南。安帝釋天座(五十六)次南。安月天座(五十七)次安跋摩天座(五十八)次安星天座(五十九)次安佛使者座(六十)當院北面東頭第一。安伊沙那鬼王座(六十一)次安婆羅醯鬼座(六十二)次安遮文荼座(六十三)次安藍毗迦座(六十四)劑院門東。安跋折啰健茶座(六十五)劑院門西。安毗沙門王座(六十六)次西。安俱毗啰藥叉座(六十七)次安旃達波羅婆娑菩薩座(六十八)次安摩尼跋陀座(六十九)次安斯馱遏他座(七十)當院南面東頭第一。安火天座(七十一)次安毗藍婆咒馱座(七十二)次安那羅延座(七十三)次安彌嚧尸佉啰座(七十四)劑院門東。安毗樓茶迦座(七十五)劑院門西。安琰摩壇茶座(七十六)次西。安琰摩弟子座(七十七)次安緊那羅王座(七十八)次安毗舍遮王座(七十九)次安啰剎娑王座(八十)當院西面門南第一。安難陀龍王座(八十一)次安日天座(八十二)次安摩唎支座(八十三)次安阿素啰王座(八十四)次安閻羅王座(八十五)劑院門北。安憂婆難陀龍王座(八十六)次安地天座(八十七)次安毗樓博叉座(八十八)次安乾闥婆座(八十九)次安風天座(九十)當院
【現代漢語翻譯】 現代漢語譯本： 安置首陀會天（Suddhavasa Devas，色界天之一）之座位於第五十三位，接著安置安提頭賴吒（Dhritarashtra，四大天王之一，持國天）之座位於第五十四位，在藥劑院的北門。安置帝釋（Indra，佛教中的護法神）的弟子之座位於第五十五位，在藥劑院的南門。安置帝釋天（Indra Deva，忉利天之主）之座位於第五十六位，接著向南。安置月天（Chandra Deva，月神）之座位於第五十七位，接著安置跋摩天（Varuna Deva，水神）之座位於第五十八位，接著安置星天（Tara Deva，星神）之座位於第五十九位，接著安置佛使者（Buddha's messenger）之座位於第六十位，位於院子北面東邊的第一個位置。 安置伊沙那鬼王（Ishana，東北方守護神）之座位於第六十一位，接著安置婆羅醯鬼（Brahmi，梵天神后）之座位於第六十二位，接著安置遮文荼（Chamunda，降魔女神）之座位於第六十三位，接著安置藍毗迦（Lambika，夜叉女）之座位於第六十四位，在藥劑院的東門。安置跋折啰健茶（Vajrakanta，金剛劍神）之座位於第六十五位，在藥劑院的西門。安置毗沙門王（Vaishravana，四大天王之一，多聞天）之座位於第六十六位，接著向西。安置俱毗啰藥叉（Kubera Yaksha，財神）之座位於第六十七位，接著安置旃達波羅婆娑菩薩（Candraprabha Bodhisattva，月光菩薩）之座位於第六十八位，接著安置摩尼跋陀（Manibhadra，藥叉神）之座位於第六十九位，接著安置斯馱遏他（Siddhartha，悉達多）之座位於第七十位，位於院子南面東邊的第一個位置。 安置火天（Agni Deva，火神）之座位於第七十一位，接著安置毗藍婆咒馱（Virambhaka Jrodha，大力神）之座位於第七十二位，接著安置那羅延（Narayana，毗濕奴神）之座位於第七十三位，接著安置彌嚧尸佉啰（Merushikhara，須彌山頂）之座位於第七十四位，在藥劑院的東門。安置毗樓茶迦（Virudhaka，四大天王之一，增長天）之座位於第七十五位，在藥劑院的西門。安置琰摩壇茶（Yama Danda，閻摩的權杖）之座位於第七十六位，接著向西。安置琰摩弟子（Yama's disciple，閻摩的弟子）之座位於第七十七位，接著安置緊那羅王（Kinnara King，緊那羅王）之座位於第七十八位，接著安置毗舍遮王（Pisacha King，毗舍遮王）之座位於第七十九位，接著安置啰剎娑王（Rakshasa King，羅剎王）之座位於第八十位，位於院子西面門南邊的第一個位置。 安置難陀龍王（Nanda Dragon King，難陀龍王）之座位於第八十一位，接著安置日天（Surya Deva，太陽神）之座位於第八十二位，接著安置摩唎支（Marici，光明母）之座位於第八十三位，接著安置阿素啰王（Asura King，阿修羅王）之座位於第八十四位，接著安置閻羅王（Yama Raja，閻羅王）之座位於第八十五位，在藥劑院的北門。安置憂婆難陀龍王（Upananda Dragon King，優婆難陀龍王）之座位於第八十六位，接著安置地天（Prithvi Deva，地神）之座位於第八十七位，接著安置毗樓博叉（Virupaksha，四大天王之一，廣目天）之座位於第八十八位，接著安置乾闥婆（Gandharva，乾闥婆）之座位於第八十九位，接著安置風天（Vayu Deva，風神）之座位於第九十位，位於院子……
【English Translation】 English version: Place the seat of Suddhavasa Devas (the Pure Abodes, a realm in the Form World) at the fifty-third position, then place the seat of Dhritarashtra (one of the Four Heavenly Kings, the Guardian of the East) at the fifty-fourth position, at the north gate of the dispensary. Place the seat of Indra's (a protector deity in Buddhism) disciple at the fifty-fifth position, at the south gate of the dispensary. Place the seat of Indra Deva (Lord of the Trayastrimsa Heaven) at the fifty-sixth position, then towards the south. Place the seat of Chandra Deva (the Moon God) at the fifty-seventh position, then place the seat of Varuna Deva (the Water God) at the fifty-eighth position, then place the seat of Tara Deva (the Star God) at the fifty-ninth position, then place the seat of Buddha's messenger at the sixtieth position, at the first position on the east side of the north face of the courtyard. Place the seat of Ishana (Guardian of the Northeast) at the sixty-first position, then place the seat of Brahmi (Brahma's consort) at the sixty-second position, then place the seat of Chamunda (a fierce form of Durga) at the sixty-third position, then place the seat of Lambika (a Yaksha female) at the sixty-fourth position, at the east gate of the dispensary. Place the seat of Vajrakanta (the Diamond Sword God) at the sixty-fifth position, at the west gate of the dispensary. Place the seat of Vaishravana (one of the Four Heavenly Kings, the Guardian of the North) at the sixty-sixth position, then towards the west. Place the seat of Kubera Yaksha (the God of Wealth) at the sixty-seventh position, then place the seat of Candraprabha Bodhisattva (the Moonlight Bodhisattva) at the sixty-eighth position, then place the seat of Manibhadra (a Yaksha deity) at the sixty-ninth position, then place the seat of Siddhartha at the seventieth position, at the first position on the east side of the south face of the courtyard. Place the seat of Agni Deva (the God of Fire) at the seventy-first position, then place the seat of Virambhaka Jrodha (a powerful deity) at the seventy-second position, then place the seat of Narayana (Vishnu) at the seventy-third position, then place the seat of Merushikhara (the peak of Mount Meru) at the seventy-fourth position, at the east gate of the dispensary. Place the seat of Virudhaka (one of the Four Heavenly Kings, the Guardian of the South) at the seventy-fifth position, at the west gate of the dispensary. Place the seat of Yama Danda (Yama's staff) at the seventy-sixth position, then towards the west. Place the seat of Yama's disciple at the seventy-seventh position, then place the seat of Kinnara King at the seventy-eighth position, then place the seat of Pisacha King at the seventy-ninth position, then place the seat of Rakshasa King at the eightieth position, at the first position on the south side of the west face of the courtyard. Place the seat of Nanda Dragon King at the eighty-first position, then place the seat of Surya Deva (the Sun God) at the eighty-second position, then place the seat of Marici (the Goddess of Light) at the eighty-third position, then place the seat of Asura King at the eighty-fourth position, then place the seat of Yama Raja (the Lord of Death) at the eighty-fifth position, at the north gate of the dispensary. Place the seat of Upananda Dragon King at the eighty-sixth position, then place the seat of Prithvi Deva (the Earth Goddess) at the eighty-seventh position, then place the seat of Virupaksha (one of the Four Heavenly Kings, the Guardian of the West) at the eighty-eighth position, then place the seat of Gandharva at the eighty-ninth position, then place the seat of Vayu Deva (the God of Wind) at the ninetieth position, in the courtyard...
東北角安枳唎枳唎俱嚧陀座(九十一)東南角。安跋折啰遷那座(九十二)西南角。安婆榆鞞伽座(九十三)西北角。安跋折啰尸佉羅座(九十四)。
如前所說三重院中。各除四角攝位以外。次第各別作蓮花座。略說十二肘壇法竟其十六肘如圖中說。座數多少位隔寬窄。隨其施主供具多少加減而作。是名下方莊嚴之法。次於火爐中以赤白粉塗飾蓮花。次於壇東北可四尺地。作四肘壇。壇上純用赤白二色粉為界道並作蓮華座。次於中庭灌頂壇上。唯以白粉一色界。道作蓮華座種種安置。諸位地竟。阿阇梨起立西門前。看于壇內諸坐分位。何者是好何者不好。何者周匝何不周匝。子細撿挍。不周匝處更報修理。更作一遍大結界法。把跋折羅種種結護。略供養竟。留曾入壇弟子守護。莫令餘人輒入道場。說第六日莊嚴法竟。次第七日朝阿阇梨香湯洗浴著新凈衣。以三尺黃裹自頭頂。然後以四尺緋繞額系頭。名為頭戴天冠之法。次以前結五色咒索。系自右臂手腕下已。即作馬頭護身咒印。印自身上入于道場。次把跋折啰。即作金剛軍茶利等大身印咒。三回右轉于壇外邊種種作法。次更作馬頭觀世音印。並誦馬頭觀世音咒。結十方界。次取金銀瓶盥。一一各滿盛凈水已。一一盥中。著少五穀並龍腦香。及前絹裹七寶物竟
【現代漢語翻譯】 現代漢語譯本：東北角安枳唎枳唎俱嚧陀座（Ankili Kilikilu Kulu-dhāsana，忿怒明王座）（九十一），東南角安跋折啰遷那座（Vajra-ksana-āsana，金剛剎那座）（九十二），西南角安婆榆鞞伽座（Vayu-vega-āsana，風速座）（九十三），西北角安跋折啰尸佉羅座（Vajra-śikhara-āsana，金剛峰座）（九十四）。
如前所述三重院中，各除去四角攝位以外，次第各別製作蓮花座。簡略地說，十二肘壇法的十六肘如圖中所示。座位的數量多少，位置間隔的寬窄，根據施主的供養品多少而增減製作。這稱為下方莊嚴之法。接下來在火爐中用赤白粉塗飾蓮花。然後在壇的東北方大約四尺的地方，製作四肘壇。壇上全部用赤白二色粉作為界道，並製作蓮花座。然後在中央庭院的灌頂壇上，只用白粉一色，描繪蓮花座，種種安置。各位安置完畢。阿阇梨（Ācārya，導師）起身站在西門前，觀察壇內各位的位置，哪些是好的，哪些是不好的，哪些是周全的，哪些是不周全的，仔細檢查。不周全的地方重新報告修理，再做一遍大的結界法。手持跋折啰（Vajra，金剛杵）種種結護。略作供養完畢，留下曾經入壇的弟子守護，不要讓其他人隨便進入道場。第六天的莊嚴法完畢。接下來第七天早上，阿阇梨用香湯沐浴，穿上新的乾淨衣服，用三尺黃布裹住自己的頭頂，然後用四尺緋色布繞額頭繫好，這稱為頭戴天冠之法。接下來用之前結的五色咒索，繫在自己的右臂手腕下，然後作馬頭護身咒印，印在自身上，進入道場。接下來手持跋折啰（Vajra，金剛杵），即作金剛軍茶利（Vajrakundali）等大身印咒，三回右轉于壇外邊，種種作法。再次作馬頭觀世音印，並誦馬頭觀世音咒，結十方界。接下來取金銀瓶盥，一一都盛滿凈水，一一盥中，放入少量五穀和龍腦香，以及之前的絹裹七寶物完畢。
【English Translation】 English version: In the northeast corner, place the Ankili Kilikilu Kulu-dhāsana (wrathful deity seat) (91); in the southeast corner, the Vajra-ksana-āsana (Vajra-moment seat) (92); in the southwest corner, the Vayu-vega-āsana (wind-speed seat) (93); and in the northwest corner, the Vajra-śikhara-āsana (Vajra-peak seat) (94).
As previously mentioned, in the triple-layered courtyard, after excluding the directional positions at the four corners, create separate lotus seats in order. Briefly speaking, the sixteen-cubit arrangement of the twelve-cubit altar is as shown in the diagram. The number of seats, the spacing between them, and the width can be increased or decreased according to the amount of offerings from the patron. This is called the method of adorning the lower area. Next, decorate the lotus flowers in the fire pit with red and white powder. Then, in the northeast direction of the altar, about four cubits away, create a four-cubit altar. On the altar, use only red and white powder to create boundary lines and lotus seats. Then, in the central courtyard, on the abhiseka (灌頂) altar, use only white powder to draw lotus seats and arrange them in various ways. After all the positions are arranged, the Ācārya (teacher) rises and stands in front of the west gate, observing the positions of all the seats within the altar, which are good, which are not good, which are complete, and which are incomplete, examining them carefully. Report and repair any incomplete areas, and perform a great boundary ritual again. Hold the Vajra (diamond scepter) and perform various protections. After briefly making offerings, leave the disciples who have previously entered the altar to guard it, and do not allow others to enter the mandala (道場) at will. The adornment ritual for the sixth day is completed. Next, on the morning of the seventh day, the Ācārya (teacher) bathes in fragrant water, puts on new and clean clothes, wraps his head with a three-cubit yellow cloth, and then ties a four-cubit scarlet cloth around his forehead, which is called the method of wearing the celestial crown. Next, tie the previously knotted five-colored mantra cord under the wrist of his right arm, and then make the Hayagriva (馬頭) self-protection mudra (印相), imprinting it on his body, and enter the mandala (道場). Next, holding the Vajra (diamond scepter), he performs the great body mudra (印相) and mantra of Vajrakundali (金剛軍茶利) and others, turning three times to the right outside the altar, performing various rituals. Again, make the Hayagriva Avalokiteśvara (馬頭觀世音) mudra (印相) and recite the Hayagriva Avalokiteśvara (馬頭觀世音) mantra (咒語), establishing the boundaries of the ten directions. Next, take gold and silver water pitchers, fill each one with clean water, and in each pitcher, put a small amount of five grains, borneol, and the previously silk-wrapped seven treasures.
。即以柳枝竹枝梨枝柏枝各並葉。塞諸盥瓶口。仍露七寶裹線頭出。擬灌頂時一一弟子承著此寶。于其一一水罐塞中。各著一顆好石榴已一一水罐塞上。各以生絹三尺系其枝葉。次取四寶盤。二金盤中盛滿香水。二銀盤中盛滿雜花。次以種種寶華果樹。一一插趺。豎安壇上。次取十條五色寶燭。安銅檠上。行列堂門繩圍之內次具食盤于銅盤上。一一盤中。各具盛著種種果食上妙果子。石蜜葡萄沙糖蘇蜜乳粥等。次具燈盞一一著油各各然燈。次具金銀疊合娑羅及銅缽。盛以酥蜜香油雜華。並其咒索白芥子胡麻人稻穀華八功德水。隨其所應皆悉嚴備。兼銅香爐並寶子具。中央四門各各一具。次具六食盤。薄餅𩛞𩜶䭃頭等餅種種具備。各二十枚總細切碎。以和乳粥雜果子等。總相和盛於一盤中擬燒供養。次以蘇蜜乳酪清油。各盛器中。次具蜜漿一升于銅缽中。兼著銀杓。次具熟五穀小豆青稞大麥谷大豆等。筐器中盛並著一杓著于堂前。次添二銅澡罐。一擬凈用一擬污用。次具谷柴松明炭等。所有擬入道場用者。皆悉嚴整置堂門外兩相繩內。次阿阇梨一一細看周匝以不。皆以手度入于繩內。外灌華香八功德水列在門西。蠟燭食盤燈柴炭等列在門東。次清樂兩部。長笛簫笙篳篥琵琶擊竹箜篌方響箏葉銅鈸等各具兩事。當道場門東
【現代漢語翻譯】 現代漢語譯本： 然後用柳枝、竹枝、梨枝、柏枝，各自帶著葉子，塞住所有盥洗瓶的瓶口，並露出七寶纏繞的線頭。在進行灌頂時，每個弟子都拿著這個寶物，在每個水罐的塞子上，各放一顆好的石榴。在每個水罐的塞子上，各用三尺長的生絹繫住枝葉。接著取出四個寶盤，兩個金盤中盛滿香水，兩個銀盤中盛滿各種雜花。然後將各種寶華和果樹，一一插入底座，豎立安放在壇上。接著取出十條五色寶燭，安放在銅製的燭臺上，排列在佛堂門內的繩子圍成的範圍內。接著在銅盤上準備食物盤，每個盤中盛放各種水果和美味的果子，如石蜜、葡萄、沙糖、蘇蜜、乳粥等。接著準備燈盞，每個燈盞中都點上油燈。接著準備金銀疊合的娑羅（一種容器）以及銅缽，盛放酥蜜、香油、雜花，以及咒索、白芥子、胡麻、人稻穀華、八功德水。根據需要，都準備齊全。還有銅香爐和寶子具，中央的四個門各準備一套。接著準備六個食物盤，薄餅、𩛞𩜶（音譯，具體食物不詳）、䭃頭（音譯，具體食物不詳）等各種餅都準備齊全，每樣二十枚，全部切碎，與乳粥和雜果子等混合，盛放在一個盤中，準備燒供。接著將酥蜜、乳酪、清油，各自盛放在器皿中。接著準備一升蜜漿，放在銅缽中，配上銀勺。接著準備熟透的五穀，如小豆、青稞、大麥、谷、大豆等，用筐器盛放，並放上一把勺子，放在佛堂前。接著增加兩個銅澡罐，一個用於清潔，一個用於污穢。接著準備谷柴、松明、炭等，所有準備在道場中使用的物品，都整理好，放置在佛堂門外的兩條繩子圍成的範圍內。 然後阿阇梨（Acharya，導師）仔細檢查四周是否完備，用手測量後進入繩子圍成的範圍內。外面的灌華香和八功德水排列在門的西側，蠟燭、食盤、燈、柴、炭等排列在門的東側。接著準備兩組清樂，包括長笛、簫、笙、篳篥（bì lì，古代管樂器）、琵琶、擊竹、箜篌（kōng hóu，古代絃樂器）、方響（fāng xiǎng，古代打擊樂器）、箏、葉、銅鈸等，每樣準備兩件，放置在道場門的東側。
【English Translation】 English version: Then, use willow branches, bamboo branches, pear branches, and cypress branches, each with their leaves, to plug all the openings of the ablution bottles, exposing the ends of the threads wrapped with the seven treasures. During the Abhisheka (灌頂, initiation ritual), each disciple holds this treasure, and on each stopper of the water jars, place a good pomegranate. On each stopper of the water jars, tie the branches and leaves with three feet of raw silk. Next, take out four treasure plates, fill two gold plates with fragrant water, and two silver plates with various mixed flowers. Then, insert various precious flowers and fruit trees one by one into the pedestals and place them upright on the altar. Next, take out ten five-colored precious candles, place them on copper candle stands, and arrange them within the rope enclosure inside the hall door. Next, prepare food plates on copper trays, each plate filled with various fruits and delicious fruits, such as rock candy, grapes, granulated sugar, ghee, milk porridge, etc. Next, prepare lamps, each filled with oil and lit. Next, prepare gold and silver layered Salara (娑羅, a type of container) and copper bowls, filled with ghee, honey, fragrant oil, mixed flowers, as well as mantra ropes, white mustard seeds, sesame seeds, rice grains, and the virtues of the Eight Meritorious Waters. Prepare everything according to what is needed. Also, prepare a copper incense burner and treasure implements, one set for each of the four central doors. Next, prepare six food plates, filled with thin pancakes, 𩛞𩜶 (transliteration, specific food unknown), 䭃頭 (transliteration, specific food unknown), and various other types of cakes, twenty of each, all finely chopped and mixed with milk porridge and mixed fruits, and placed in one plate for burning offerings. Next, place ghee, honey, yogurt, and clear oil each in separate containers. Next, prepare one liter of honey juice in a copper bowl, along with a silver ladle. Next, prepare cooked grains such as small beans, highland barley, barley, grains, soybeans, etc., in a basket, along with a ladle, and place it in front of the hall. Next, add two copper washing pots, one for cleansing and one for impurities. Next, prepare grain firewood, pine torches, charcoal, etc. All items intended for use in the Mandala (道場, sacred space) should be neatly arranged and placed outside the hall door within the two rope enclosures. Then, the Acharya (阿阇梨, teacher) carefully inspects the surroundings to ensure everything is complete, and after measuring with his hand, enters the area enclosed by the ropes. The outer fragrant water for sprinkling and the Eight Meritorious Waters are arranged on the west side of the door, while the candles, food plates, lamps, firewood, charcoal, etc., are arranged on the east side of the door. Next, prepare two sets of pure music, including long flutes, xiao (簫, vertical bamboo flute), sheng (笙, mouth organ), bili (篳篥, ancient wind instrument), pipa (琵琶, lute), bamboo clappers, konghou (箜篌, ancient stringed instrument), fangxiang (方響, ancient percussion instrument), zheng (箏, zither), leaves, and copper cymbals, two of each, and place them on the east side of the Mandala door.
西兩邊相對列坐。又遣二弟子入道場內。近西壁下而敷氈褥。如是辦竟。次阿阇梨于門東西。更作法事護持令定。莫令一人輒在其處撩亂位坐次阿阇梨遣諸徒眾。香湯灑浴著新凈衣。各向道場中庭列坐。至日西時。阿阇梨發從堂外。手把香爐入道場中。右繞一匝行道已竟三禮。然後放香爐著。出自手取一金水罐。至壇西門胡跪至心。誦觀世音十一面菩薩咒一百八遍。若請諸佛為座主者。隨其當部各誦本咒一百八遍。入壇放著座主位上。續後弟子擎一一罐與阿阇梨。次於內院四角東面中心。各著一罐。又于外院四角各著一罐。又更外院東南北門各著一罐。其壇西門左右兩邊各著一罐。其西門罐于雜枝上盤五色線。斟酌圍繞道場一匝。以度量已。即引其線繞于道場圍之一匝。次將寶樹入于內院。座主位上當於四角各著一樹。四門當中各著一樹。次著雜彩花果樹等座別一樹。次將五色寶燭。當於內院座主位前。著三寶燭。當於外院四面正中尊者位上。各著一燭。外院四角各著一燭。次著燈火。先於內院四角。夾座主位安四盞燈。餘座各別著四盞燈。次著種種香華盤等。次著食盤。先於內院座主位前著四盤食。其餘座前各著一盤。次著䞋施。其諸佛位及般若位。皆各著金及上錦綺羅等之物。諸菩薩前皆各著銀及雜綾彩上色物等
【現代漢語翻譯】 現代漢語譯本 西邊和東邊相對列坐。阿阇梨（Acharya，導師）又派兩個弟子進入道場內，靠近西邊的墻壁鋪設氈褥。這樣安排完畢后，阿阇梨在門的東邊和西邊，再次舉行法事，進行守護，使其穩固。不讓任何人在那個地方隨意走動或擾亂座位。然後阿阇梨讓所有徒眾用香湯沐浴，穿上乾淨的新衣服，各自在道場的中庭列坐。到太陽偏西的時候，阿阇梨從殿堂外出發，手持香爐進入道場中，向右繞行一週，行道完畢后，行三次禮。然後放下香爐，從手中取出一個金水罐，到壇的西門，胡跪，以至誠之心誦唸觀世音十一面菩薩咒一百零八遍。如果迎請諸佛作為座主（presiding deity），就按照他們所屬的部，各自誦唸本咒一百零八遍。進入壇中，放在座主的位置上。隨後弟子捧著一個又一個水罐交給阿阇梨。接著在內院的四個角、東面和中心，各放置一個水罐。又在外院的四個角各放置一個水罐。還在更外層的外院的東門、南門和北門各放置一個水罐。在壇的西門左右兩邊各放置一個水罐。西門的水罐上纏繞著雜色樹枝，盤繞著五色線，仔細地圍繞道場一週。用度量工具測量完畢后，就拉著這條線圍繞道場一圈。然後將寶樹放入內院，在座主的位置上，以及四個角各放置一棵樹，四個門的中央各放置一棵樹。接著放置各種彩色的花果樹等，每個座位旁邊放置一棵樹。然後將五色寶燭，在內院座主的位置前，放置三寶燭。在外院的四面正中的尊者位置上，各放置一支蠟燭。外院的四個角各放置一支蠟燭。接著點燃燈火。先在內院的四個角，緊靠座主的位置安放四盞燈。其餘座位各自放置四盞燈。接著放置各種香花盤等。然後放置食物盤。先在內院座主的位置前放置四盤食物，其餘座位前各放置一盤。接著放置供養品。在諸佛的位置以及般若（Prajna，智慧）的位置，都各自放置黃金以及上等的錦緞綺羅等物品。在諸菩薩前，都各自放置白銀以及各種綾羅綢緞等上等顏色的物品。
【English Translation】 English version Those on the west and east sides sat facing each other. The Acharya (teacher) then sent two disciples into the Mandala (sacred enclosure), spreading felt mats near the west wall. After these arrangements were completed, the Acharya performed rituals at the east and west sides of the gate to protect and stabilize it, preventing anyone from moving around or disturbing the seating arrangements. Then the Acharya instructed all the disciples to bathe with fragrant water, put on clean new clothes, and sit in rows in the courtyard of the Mandala. As the sun began to set, the Acharya emerged from the hall, holding a censer in hand, and entered the Mandala, circumambulating it once clockwise, completing the ritual walk, and then bowing three times. After placing the censer down, the Acharya took a golden water pitcher from hand and knelt at the west gate of the altar with utmost sincerity, chanting the Eleven-Faced Avalokiteśvara (Guanyin) Bodhisattva mantra one hundred and eight times. If inviting Buddhas as presiding deities, each would have their respective mantra chanted one hundred and eight times according to their respective Buddha-family. Entering the altar, the pitcher was placed at the presiding deity's seat. Subsequently, disciples held up one pitcher after another, handing them to the Acharya. Next, one pitcher was placed at each of the four corners, the east side, and the center of the inner courtyard. Another pitcher was placed at each of the four corners of the outer courtyard. Furthermore, one pitcher was placed at each of the east, south, and north gates of the outermost courtyard. One pitcher was placed on each side of the west gate of the altar. The pitcher at the west gate was adorned with intertwined branches and wrapped with five-colored threads, carefully encircling the Mandala once. After measuring with instruments, the thread was drawn around the perimeter of the Mandala. Then, precious trees were brought into the inner courtyard, with one tree placed at the presiding deity's seat and one at each of the four corners, and one at the center of each of the four gates. Next, various colorful flower and fruit trees were placed, one tree beside each seat. Then, five-colored precious candles were placed, with three precious candles placed in front of the presiding deity's seat in the inner courtyard. One candle was placed at each of the venerable positions in the center of the four sides of the outer courtyard. One candle was placed at each of the four corners of the outer courtyard. Next, lamps were lit. First, four lamps were placed at the four corners of the inner courtyard, close to the presiding deity's seat. Four lamps were placed at each of the remaining seats. Next, various incense and flower trays were placed. Then, food trays were placed. First, four trays of food were placed in front of the presiding deity's seat in the inner courtyard, and one tray was placed in front of each of the remaining seats. Next, offerings were placed. At the positions of the Buddhas and Prajna (wisdom), gold and fine brocades and silks were placed. In front of the Bodhisattvas, silver and various colored silks and satins of superior quality were placed.
。諸金剛前。各著銅錢縵彩帛等。諸天等前皆各著錢一色之物(其寶物等任施主意施之多少)散道場日。其佛前物充作佛用。般若前物寫般若經及諸經等。諸菩薩物作菩薩用。其金剛物及天等物入阿阇梨。仍如法用。其頭冠絹及二傘蓋並系水罐絹。亦入阿阇梨用。次嚴大香爐。先於內院座主位前著一香爐。以次外院當四門處著一香爐。更于外院當四門處各一香爐。次於西門近水罐邊著大香爐。擬阿阇梨把擎來去作法事用。爐別各燒種種妙香皆令發煙。次於火爐邊著一水罐。亦著食盤及燈各一。次阿阇梨轉於四門立更子細看。必使周匝好撿挍已。阿阇梨手把香爐從壇外邊。右繞一匝行道已竟即放香爐于本處著。次取西門外水罐之上五色線頭。捉一頭已引之右轉。繞壇外邊道場竿上。還到西門一匝系之。次一弟子壇西門外。為阿阇梨敷于氈褥。其座去壇門三尺許。前擬行列一切供具香花等物。次阿阇梨把香爐擎作梵讚唄。出迎香華供養之具。有四弟子輿供養具香水等器。從阿阇梨其阿阇梨手執香爐引入道場右繞一匝。壇西門外放著座前次第行列。一一香華盤楪供具。蘇蜜乳酪並胡麻人。及諸餘食柴炭松明。如是等物近火爐側皆敷置竟。又以二蓋倚道場側。紫蓋在北緋蓋在南。又于道場東北外側白壇之上。著五盤食並五盞燈
【現代漢語翻譯】 現代漢語譯本： 在各位金剛（佛教護法神）面前，各自放置銅錢、彩色的絲織品等。在諸位天神等面前，都各自放置一種顏色的錢財之物（至於寶物等，由施主隨意佈施多少）。在散道場（法事結束）之日，佛前的物品充作佛事之用，般若（智慧）前的物品用於書寫般若經及各種經典等，諸菩薩（已覺悟的有情）的物品作菩薩之用。金剛和天神等的物品歸阿阇梨（導師），仍然如法使用。頭冠、絹以及兩把傘蓋，並系水罐的絹，也歸阿阇梨使用。 接著佈置大的香爐。先在內院座主（主法者）位前放置一個香爐，依次在外院的四個門處放置一個香爐，更在外院的四個門處各放置一個香爐。然後在西門靠近水罐邊放置大的香爐，準備阿阇梨拿著來回做法事用。每個香爐分別燒各種美妙的香，都使其發出煙。然後在火爐邊放置一個水罐，也放置食盤和燈各一個。 接著阿阇梨轉到四個門處站立，更仔細地察看，務必使周圍都檢查好。阿阇梨手拿香爐從壇外邊，向右繞一圈行走，完畢后即將香爐放回原來的地方。接著取西門外水罐上的五色線頭，抓住一頭後向右轉，圍繞壇外邊的道場竿上，回到西門繞一圈繫上。接著一個弟子在壇西門外，為阿阇梨鋪設氈褥，座位距離壇門三尺左右，前面準備排列一切供具、香花等物品。接著阿阇梨拿著香爐，唱著梵唄讚歌，出去迎接香華供養之具。有四個弟子抬著供養具、香水等器物，跟從阿阇梨。阿阇梨手執香爐引入道場，向右繞一圈，在壇西門外放下，放在座位前依次排列。一一香華盤碟、供具、酥蜜乳酪以及胡麻人（芝麻），及各種其餘食物、柴炭松明（松木燃燒的火把），像這些東西靠近火爐側都鋪設完畢。又將兩把傘蓋靠在道場側，紫蓋在北，緋蓋在南。又在道場東北外側的白壇之上，放置五盤食物和五盞燈。
【English Translation】 English version: In front of each Vajra (Buddhist guardian deities), place copper coins, colored silk fabrics, etc. In front of each Deva (gods), place items of one color of money (as for treasures, etc., let the donors give as much or as little as they wish). On the day of dispersing the Mandala (end of the ritual), the items in front of the Buddha are used for Buddhist activities, the items in front of Prajna (wisdom) are used for writing Prajna Sutras and various other scriptures, and the items of the Bodhisattvas (enlightened beings) are used for Bodhisattva activities. The items of the Vajras and Devas, etc., go to the Acarya (teacher) and are used according to the Dharma. The headdress, silk, and two umbrellas, along with the silk tied to the water pot, also go to the Acarya for use. Next, prepare the large incense burners. First, place one incense burner in front of the seat of the Adhipati (presiding master) in the inner courtyard, then place one incense burner at each of the four gates of the outer courtyard, and another incense burner at each of the four gates of the outer courtyard. Then, place a large incense burner near the water pot at the west gate, for the Acarya to carry back and forth for performing rituals. Each burner should burn various exquisite incenses, all emitting smoke. Next, place a water pot next to the fire pit, and also place one food plate and one lamp each. Next, the Acarya goes to each of the four gates and stands, carefully inspecting to ensure that everything is well-prepared. The Acarya holds the incense burner and walks around the outside of the Mandala once to the right, and then places the incense burner back in its original place. Next, take the end of the five-colored thread from the water pot outside the west gate, hold one end and turn it to the right, wrapping it around the Mandala pole outside the altar, and tie it back at the west gate after one revolution. Next, a disciple spreads a felt mat for the Acarya outside the west gate of the altar, about three feet away from the altar gate, in front of which are arranged all the offerings, incense, flowers, and other items. Next, the Acarya holds the incense burner and chants Sanskrit praises, going out to welcome the offerings of incense and flowers. Four disciples carry the offering implements, incense water, and other vessels, following the Acarya. The Acarya, holding the incense burner, enters the Mandala and walks around it once to the right, placing it outside the west gate of the altar, arranging them in order in front of the seat. Each incense flower plate, offering implement, ghee, honey, yogurt, sesame seeds, and various other foods, firewood, charcoal, and pine torches, are all placed near the fire pit. Also, lean two canopies against the side of the Mandala, the purple canopy to the north and the scarlet canopy to the south. Furthermore, on the white altar on the northeast outer side of the Mandala, place five plates of food and five lamps.
。種種安竟。次阿阇梨出道場外。門左右相二神王前。各著香爐燈及食盤各著一事。次下堂階到于中庭白壇之上。著燈四盞飲食四盤。次著宣臺床子各一。是則眾人灌頂壇位。次以音樂次第行列。道場門外兩相而坐。次阿阇梨更作一遍撿挍周匝。既撿挍竟即入道場。于壇西門胡跪而坐。手把香爐又更啟白。供養讚歎一遍聲絕。門外諸樂一時動作(散花佛曲終即止)。次阿阇梨取盤內華著香水中。令少津液。即以此華安自掌中。作請佛印。先請內院中心座主。誦咒七遍去來之法如前所說。請來即作華座之印誦咒七遍。亦如前說。安置座已。即放其手掌中之華。次於內院東行。一一次第作印奉請。各誦本咒七遍去來。及座之法。具如上說華座之法。次請北行準上之法次請南行。亦準上法。次請西行。亦準上法。次至中外院。先從東行一一作印。各誦本咒七遍來去。具如本法。作華座印亦如上法。次請北行。亦準上法。次請南行。亦準上法。次請西行。亦準上法。次至大外院。先從東行一一作印。各誦本咒七遍來去。皆作華座安置如前。次請北行。亦準上法次請南行。亦準上法次請西行。亦準上法皆作華座安置如前。如其當部無印咒者。若請諸佛即用一切諸佛印法。若請諸菩薩通用一切菩薩印法。若請金剛亦用一切金剛印法
【現代漢語翻譯】 現代漢語譯本：各種各樣的安穩究竟。接下來，阿阇梨（Acharya，導師）走出道場外，在門左右兩側的二神王前，各自放置香爐、燈以及食物盤，每盤各放一樣食物。然後走下堂階，到中庭的白壇之上，放置燈四盞，食物四盤。接著放置宣臺和床各一張。這些就是眾人灌頂的壇位。然後以音樂引導，按次序排列隊伍，在道場門外兩側坐下。接著阿阇梨再做一遍檢查，確保周全。檢查完畢后，就進入道場，在壇的西門胡跪而坐，手持香爐，再次啟白，供養讚歎一遍，聲音停止后，門外的各種樂器同時奏樂（散花佛曲結束時即停止）。接下來，阿阇梨從盤中取出花，放在香水中，使其稍微濕潤。然後將這花放在自己的掌中，結請佛印。先請內院中心座主，誦咒七遍，來去的方法如前所述。請來之後，即結華座之印，誦咒七遍，也如前所述。安置好座位后，就放開手掌中的花。接著在內院東側開始，一次一次地按順序結印奉請，各自誦唸本咒七遍，來去和安座的方法，都如上面所說華座的方法。接著請北側的，按照上面的方法。接著請南側的，也按照上面的方法。接著請西側的，也按照上面的方法。接著到中外院，先從東側開始，一一結印，各自誦唸本咒七遍，來去的方法，都如原本的儀軌。結華座印也如上面的方法。接著請北側的，也按照上面的方法。接著請南側的，也按照上面的方法。接著請西側的，也按照上面的方法。接著到大外院，先從東側開始，一一結印，各自誦唸本咒七遍，來去都結華座安置，如前面所說。接著請北側的，也按照上面的方法，接著請南側的，也按照上面的方法，接著請西側的，也按照上面的方法，都結華座安置，如前面所說。如果所屬的部沒有印和咒語，如果請諸佛，就用一切諸佛的印法。如果請諸菩薩，就通用一切菩薩的印法。如果請金剛，也用一切金剛的印法。 English version: All kinds of peace and completion. Next, the Acharya (teacher) goes outside the Mandala (Daochang, sacred space), in front of the two Guardian Kings on the left and right sides of the gate, each places incense burners, lamps, and food plates, each plate with one item. Then descends the steps to the white altar in the middle courtyard, places four lamps and four plates of food. Next, places one preaching platform and one bed each. These are the altar positions for the initiation of the assembly. Then, with music leading, arranges the procession in order, sitting on both sides outside the Mandala gate. Next, the Acharya performs another thorough inspection. After the inspection is complete, enters the Mandala, kneels on the west side of the altar, holding the incense burner, and again makes a statement, offering and praising once, when the sound ceases, all the musical instruments outside the gate play at once (stopping when the scattering flower Buddha music ends). Next, the Acharya takes flowers from the plate, puts them in fragrant water, making them slightly moist. Then places these flowers in his palm, forming the Mudra (Yin, hand gesture) of inviting the Buddhas. First invites the central presiding deity of the inner courtyard, reciting the Mantra (Zhou, sacred formula) seven times, the method of coming and going as described before. After inviting, forms the Mudra of the flower seat, reciting the Mantra seven times, also as described before. After placing the seat, releases the flowers in his palm. Then, starting from the east side of the inner courtyard, one by one, in order, forms the Mudras and invites, each reciting their respective Mantra seven times, the method of coming and going, and seating, all as described above for the flower seat. Next, invites the north side, according to the above method. Next, invites the south side, also according to the above method. Next, invites the west side, also according to the above method. Next, goes to the middle outer courtyard, first starting from the east side, one by one forms the Mudras, each reciting their respective Mantra seven times, the method of coming and going, all according to the original ritual. Forms the flower seat Mudra also as above. Next, invites the north side, also according to the above method. Next, invites the south side, also according to the above method. Next, invites the west side, also according to the above method. Next, goes to the great outer courtyard, first starting from the east side, one by one forms the Mudras, each reciting their respective Mantra seven times, all forming flower seats and placing them as before. Next, invites the north side, also according to the above method, next, invites the south side, also according to the above method, next, invites the west side, also according to the above method, all forming flower seats and placing them as before. If the respective division does not have Mudras and Mantras, if inviting Buddhas, then uses the Mudras and methods of all Buddhas. If inviting Bodhisattvas, then uses the common Mudras and methods of all Bodhisattvas. If inviting Vajras (Jingang, Diamond Beings), then also uses the Mudras and methods of all Vajras.
【English Translation】 All kinds of peace and completion. Next, the Acharya (teacher) goes outside the Mandala, in front of the two Guardian Kings on the left and right sides of the gate, each places incense burners, lamps, and food plates, each plate with one item. Then descends the steps to the white altar in the middle courtyard, places four lamps and four plates of food. Next, places one preaching platform and one bed each. These are the altar positions for the initiation of the assembly. Then, with music leading, arranges the procession in order, sitting on both sides outside the Mandala gate. Next, the Acharya performs another thorough inspection. After the inspection is complete, enters the Mandala, kneels on the west side of the altar, holding the incense burner, and again makes a statement, offering and praising once, when the sound ceases, all the musical instruments outside the gate play at once (stopping when the scattering flower Buddha music ends). Next, the Acharya takes flowers from the plate, puts them in fragrant water, making them slightly moist. Then places these flowers in his palm, forming the Mudra of inviting the Buddhas. First invites the central presiding deity of the inner courtyard, reciting the Mantra seven times, the method of coming and going as described before. After inviting, forms the Mudra of the flower seat, reciting the Mantra seven times, also as described before. After placing the seat, releases the flowers in his palm. Then, starting from the east side of the inner courtyard, one by one, in order, forms the Mudras and invites, each reciting their respective Mantra seven times, the method of coming and going, and seating, all as described above for the flower seat. Next, invites the north side, according to the above method. Next, invites the south side, also according to the above method. Next, invites the west side, also according to the above method. Next, goes to the middle outer courtyard, first starting from the east side, one by one forms the Mudras, each reciting their respective Mantra seven times, the method of coming and going, all according to the original ritual. Forms the flower seat Mudra also as above. Next, invites the north side, also according to the above method. Next, invites the south side, also according to the above method. Next, invites the west side, also according to the above method. Next, goes to the great outer courtyard, first starting from the east side, one by one forms the Mudras, each reciting their respective Mantra seven times, all forming flower seats and placing them as before. Next, invites the north side, also according to the above method, next, invites the south side, also according to the above method, next, invites the west side, also according to the above method, all forming flower seats and placing them as before. If the respective division does not have Mudras and Mantras, if inviting Buddhas, then uses the Mudras and methods of all Buddhas. If inviting Bodhisattvas, then uses the common Mudras and methods of all Bodhisattvas. If inviting Vajras, then also uses the Mudras and methods of all Vajras.
。若請諸天亦用一切諸天印法。若請一切諸鬼神等亦用一切諸鬼神法。一一次第總奉請竟。次作三摩耶大結界法。印法如是。以左右無名指小指。相叉在掌中。豎以二中指。斜申頭相拄。以二頭指屈捻中指上節背。以二大指附捻頭指根本文。咒曰。
唵(一)跋折啰(二合)(二)商迦禮(三)三摩羅(四)三摩焰(五)盤陀盤陀(六)莎訶(七)
作此法印誦咒七遍。以印右轉乃至三匝名大結界。安慰坐定。次取末香散於壇內諸佛菩薩金剛等上。次作散華法事一遍。次禮三拜行道三匝。以次令動門外諸樂(作阿彌陀佛曲曲終即止)次阿阇梨把香爐出。領六弟子。一一弟子各執一事。一人執華水。二人共輿煮熟五穀。一人擎食盤。一人擎蜜水盞。一人把炬火。隨阿阇梨從後行之。普皆施與一切陪從並及守護諸鬼神等。乃至周遍施與一切餓鬼之類。悉令滿足。四方上下總散施已。次阿阇梨洗手漱口。入道場中三禮拜已。更作讚唄作法事竟。門外動樂(作觀世音曲曲終止)次阿阇梨把跋折啰。喚十弟子至堂前立。一人擎蠟燭。一人捉香爐。一人擎華盤。一人擎香盤。一人執巾。是五人等引阿阇梨在前而行。其阿阇梨在後而出。隨五人後。又令五人一人把澡罐。一人擎三衣。一人擎白芥子盤。一人擎末香盤。一
【現代漢語翻譯】 現代漢語譯本：如果迎請諸天，也使用一切諸天印法。如果迎請一切諸鬼神等，也使用一切諸鬼神法。依次全部奉請完畢。接著作三摩耶（Samaya，誓約）大結界法。印法如下：左右無名指小指，交叉在掌中。豎起兩個中指，斜著伸出指頭相抵。用兩個食指彎曲捻在中指上節的背面。用兩個大拇指靠著捻食指的根本紋。咒語是： 唵(om，種子字) 跋折啰(vajra，金剛) 商迦禮(shankali) 三摩羅(samara) 三摩焰(samayam) 盤陀盤陀(bandha bandha，束縛) 莎訶(svaha，成就) 作此法印，誦咒七遍。用印向右旋轉乃至三圈，名叫大結界。使自己安心坐定。接著取末香，散在壇內的諸佛、菩薩、金剛等上面。接著作散華法事一遍。接著禮拜三次，繞行三圈。依次讓門外的樂器奏樂（演奏阿彌陀佛樂曲，一曲終了就停止）。接著阿阇梨（Acharya，導師）拿著香爐出來，帶領六個弟子。每一個弟子各執一件物品。一人拿著華水，二人共同抬著煮熟的五穀，一人捧著食盤，一人捧著蜜水盞，一人拿著火炬。跟在阿阇梨後面行走。普遍地施與一切陪同的人以及守護的諸鬼神等。乃至周遍地施與一切餓鬼之類，使他們都得到滿足。四方上下全部散施完畢。接著阿阇梨洗手漱口，進入道場中，禮拜三次完畢。再作讚唄，作法事完畢。門外奏樂（演奏觀世音樂曲，一曲終止）。接著阿阇梨拿著跋折啰（vajra，金剛杵），叫十個弟子到堂前站立。一人捧著蠟燭，一人拿著香爐，一人捧著華盤，一人捧著香盤，一人拿著巾。這五人等引導阿阇梨在前面行走。阿阇梨在後面出來。跟在五人後面。又讓五人，一人拿著澡罐，一人捧著三衣，一人捧著白芥子盤，一人捧著末香盤，一
【English Translation】 English version: If inviting all the Devas (gods), also use all the Mudra (hand gesture) methods for Devas. If inviting all the ghosts and spirits, also use all the methods for ghosts and spirits. Once each, completely invite them all in order. Next, perform the great Samaya (vow) boundary ritual. The Mudra method is as follows: cross the left and right ring fingers and little fingers in the palm. Erect the two middle fingers, extending them diagonally so that the tips touch each other. Bend the two index fingers and press them against the back of the upper joint of the middle fingers. Place the two thumbs against the root lines of the index fingers. The mantra is: Om (seed syllable), Vajra (diamond thunderbolt), Shankali, Samara, Samayam, Bandha Bandha (bind, bind), Svaha (accomplishment). Make this Mudra and recite the mantra seven times. Rotate the Mudra to the right, even three times, called the great boundary. Comfortably sit down. Next, take powdered incense and scatter it on the Buddhas, Bodhisattvas, Vajras, etc., within the Mandala (sacred space). Next, perform the flower scattering ritual once. Next, prostrate three times and circumambulate three times. In order, let the musical instruments outside the door play music (play the Amitabha Buddha melody, stop when the melody ends). Next, the Acharya (teacher) comes out holding the incense burner, leading six disciples. Each disciple holds one item. One person holds flower water, two people together carry cooked five grains, one person holds a food tray, one person holds a honey water cup, one person holds a torch. Follow behind the Acharya. Universally give to all attendants and the guarding ghosts and spirits, etc. Even universally give to all kinds of hungry ghosts, so that they are all satisfied. After scattering in all directions, up and down, the Acharya washes hands and rinses mouth, enters the Dojo (practice hall), and prostrates three times. Then perform praises and rituals. Musical instruments play outside the door (play the Avalokiteshvara melody, stop when the melody ends). Next, the Acharya holds the Vajra, and calls ten disciples to stand in front of the hall. One person holds a candle, one person holds an incense burner, one person holds a flower tray, one person holds an incense tray, one person holds a towel. These five people lead the Acharya to walk in front. The Acharya comes out behind. Following the five people, also let five people, one person hold a water pitcher, one person hold the three robes, one person hold a white mustard seed tray, one person hold a powdered incense tray, one
人擎安悉香盤。次後音樂各皆前後次第作行。從阿阇梨。阿阇梨執跋折啰。仍數輪轉跋折啰。行作梵讚唄。往迎受法諸徒眾等。時彼徒眾等見阿阇梨來。起立作行。阿阇梨到已。香爐回引。於前立住。燭及香花音樂。皆各在於彼門兩相行立次阿阇梨進到門側。其把澡罐及白芥子擎三衣人。如是三人逐阿阇梨莫令相離。次阿阇梨口傳佛教。宣示徒眾而告眾言。汝等皆愿見學如是秘密法不(徒眾答云愿樂見學)次阿阇梨取澡罐水。右手中著。誦軍荼利心咒咒其水已。一一㧊打徒眾頭頂。次用白芥子咒打徒眾。亦如上法。如是一一次第打已。次阿阇梨還作梵贊。引諸徒眾。令其徒眾音樂後行。遣其音樂動聲不絕。其徒眾等各各心口思惟善事。向道場處。近堂階下西南角立。定心跪坐令動音樂(曲終即止)次阿阇梨把白芥子。誦馬頭菩薩咒。咒七遍已三回打於一一頭上。次作護身印。印於一一弟子身上。為作護身。印身之法如軍荼利法中所說。次以澡罐水。與其一一弟子。洗手凈漱口已。道場階上正當門處。預敷氈席。準擬欲令音樂者坐。次阿阇梨引徒眾等。升西階上行立席上。即作三禮。皆與懺悔過現未來三業之罪。乃至絲毫不得覆藏。悉鬚髮露令諸音樂在階下行(曲終即止)。次阿阇梨入于道場。令其弟子取凈氈席敷于堂
【現代漢語翻譯】 現代漢語譯本：有人捧著安息香盤，隨後是各種樂器依次前後演奏。從阿阇梨（Acharya，導師）開始，阿阇梨手持跋折啰（Vajra，金剛杵），並多次輪轉跋折啰，邊走邊唱梵讚唄（Brahma-samgita，讚頌梵天的歌曲），去迎接接受佛法的眾多弟子。當時那些弟子們見到阿阇梨到來，便起身站立成行。阿阇梨到達后，香爐被引到前方，阿阇梨站在香爐前。蠟燭、香花和音樂，都各自在道場門的兩側排列站立。接著阿阇梨走到門邊，拿著澡罐、白芥子和捧著三衣的人，這三個人緊隨阿阇梨，不要讓他們離開。然後阿阇梨口頭傳授佛教，向徒眾宣示並告訴他們：『你們都願意學習這樣的秘密法嗎？』（徒眾回答說：『願意歡喜地學習』）。接著阿阇梨拿起澡罐中的水，放在右手中，誦唸軍荼利（Kundali，一種明王）心咒加持這些水，然後一一灑打在徒眾的頭頂。接著用白芥子加持后打在徒眾身上，也像上面的方法一樣。這樣一次又一次地依次打完后，阿阇梨再次唱起梵贊，引導眾多徒眾，讓徒眾在音樂聲中跟隨前行，讓音樂聲響動不停。徒眾們各自在心中默默地思惟善事，向道場走去，在靠近堂階下的西南角站立，靜下心來跪坐，讓音樂響起（樂曲結束就停止）。接著阿阇梨拿起白芥子，誦唸馬頭菩薩（Hayagriva，觀音菩薩的化身之一）咒語，加持七遍后，三次打在每個人的頭上。然後做護身印，印在每一個弟子身上，為他們做護身。印身的方法如軍荼利法中所說。接著用澡罐中的水，給每一個弟子洗手凈漱口后，在道場臺階上正對著門的地方，預先鋪設好氈席，準備讓演奏音樂的人坐。然後阿阇梨引導徒眾們，登上西邊的臺階，在蓆子上站立，一起進行三禮，都懺悔過去、現在和未來三業的罪過，乃至絲毫都不得隱瞞，必須全部坦白出來，讓演奏音樂的人在臺階下演奏（樂曲結束就停止）。接著阿阇梨進入道場，讓他的弟子們取來乾淨的氈席鋪在堂上。
【English Translation】 English version: Someone holds an An息香（An息 incense, benzoin incense） tray. Following behind, various musical instruments play in sequence, one after another. Starting with the Acharya (阿阇梨, teacher), the Acharya holds a Vajra (跋折啰, diamond scepter), and repeatedly rotates the Vajra, chanting Brahma-samgita (梵讚唄, songs praising Brahma) while walking, to welcome the many disciples who are to receive the Dharma. At that time, those disciples, seeing the Acharya arrive, rise and stand in formation. After the Acharya arrives, the incense burner is brought forward, and the Acharya stands in front of it. Candles, incense, flowers, and music are all arranged on either side of the gate of the Mandala. Then the Acharya walks to the side of the gate, with the person holding the water vessel, the white mustard seeds, and the person carrying the three robes. These three people closely follow the Acharya, not allowing them to be separated. Then the Acharya verbally transmits the Buddha's teachings, proclaims to the assembly, and tells them: 'Do you all wish to see and learn such secret Dharma?' (The assembly answers: 'We are willing and happy to learn'). Then the Acharya takes water from the water vessel, holds it in his right hand, and chants the Kundali (軍荼利, a Wisdom King) heart mantra to bless the water, then sprinkles and strikes the tops of the heads of the assembly one by one. Then he uses white mustard seeds, blessed with a mantra, to strike the assembly, also in the same manner as above. After striking them one by one in this way, the Acharya again chants Brahma-samgita, leading the many disciples, letting the disciples follow in the music, allowing the sound of the music to continue without interruption. The disciples each silently contemplate good deeds in their hearts, walking towards the Mandala, standing near the southwest corner below the hall steps, calming their minds and kneeling, letting the music play (stopping when the music ends). Then the Acharya takes white mustard seeds, chants the Hayagriva (馬頭菩薩, Horse-Headed Bodhisattva) mantra, blesses them seven times, and strikes each person's head three times. Then he makes a protective mudra, imprinting it on each disciple's body, to protect them. The method of imprinting the body is as described in the Kundali Dharma. Then, with water from the water vessel, he gives each disciple water to wash their hands and rinse their mouths. On the Mandala steps, directly in front of the door, a felt mat is prepared in advance, intending to have the musicians sit there. Then the Acharya leads the disciples, ascends the western steps, and stands on the mat, performing three prostrations together, all confessing the sins of the past, present, and future three karmas, not concealing even the slightest bit, but revealing everything, letting the musicians play below the steps (stopping when the music ends). Then the Acharya enters the Mandala, instructing his disciples to take a clean felt mat and spread it in the hall.
內。放著香華蠟燭等器。其澡罐等且不須放。隨後擎行供養作禮。仰啟讚歎諸佛萬行功德法事。而讚頌曰。
南無佛智慧精進 那羅延力骨鎖身 此般若波羅蜜多 八萬四千法門藏 萬行功德之根本 大慈悲父常普為 一切六道眾生類
作贊行道繞一匝已。三禮卻縮出道場門。門外音樂一時俱動(曲終即止)。次阿阇梨更與徒眾大護身法。以白芥子各打一遍。又作身印降伏心魔。次以操罐水。一一咒打諸弟子心。人各一遍。次作手印一一印之。次以香水一一灑身。次以香爐熏令護凈。次用跋折啰一一印頂。次更與香水洗手漱口竟(止樂)次阿阇梨喚其徒眾。從年長者。一一令就門邊席上禮拜跪坐。次阿阇梨將用黃絹。以次與縵大弟子眼。取弟子手。與作觀世音菩薩三昧印。印中著花已。阿阇梨牽弟子頭。入于道場。壇西門前面向壇立。阿阇梨在門北立。弟子在門南立。次阿阇梨誦觀世音三昧咒咒曰。
唵(一)般母波婆(去音)夜(二)莎訶(三)
誦之七遍。教令弟子。散手中花任向壇內。華著佛等蓮花座已。放眼去絹。令見位地禮三拜已。阿阇梨語。汝散花。著某佛般若某菩薩某金剛某天等位。隨其所著。好記莫忘。散花竟者。在道場內門南。跪坐。待后弟子到來。即令卻行
而出坐于西邊。諸餘弟子一一準此總盡周遍。次阿阇梨亦準此法自散花已。次喚樂人上階向壇。橫列而坐作樂數曲。次阿阇梨嚴正威儀。領諸弟子禮啟已一時行道繞壇三匝。依位而坐。次阿阇梨自取壇中座主位上水罐。卻出到于壇西門外。遣一弟子手把緋蓋。逐阇梨后。右繞道場。出至中庭灌頂壇上。從西門入到床子邊正身而立。阿阇梨作灌頂法印。左腳丁立。仍去右腳三寸許。左膝直立。右手下垂而申小指。少曲頭指。屈其中指及無名指。狀如鉤形。大指亦少曲。去中頭指可二分許。左手亦爾。次把水罐。舉兩手擎。罐自頂上。口誦心咒七遍灌之。直向下注。當灌頂時心口發願(云云)。竟即著凈衣入道場內。道場門側有一弟子。把紫蓋覆阿阇梨頭。至壇西門。右繞道場行道一匝。
次阿阇梨更依次喚一一弟子。入于壇中。為取水罐準前卻出。至灌頂壇從西門入。其執緋蓋者。逐阿阇梨法從後行。覆于弟子至外壇所。次阿阇梨與作法印。捉擎水罐。阿阇梨問汝前散華著何佛位。般若菩薩金剛諸天及神鬼等。隨其所報與作本印。頂戴印已。印頭向上。掌中著華。以印承水。與誦本咒灌之頂上。弟子心口發願如前(云云)。乃收罐中寶物之裹。以此寶物系前咒索。永不離身擬壽終時。須將此寶為信驗。故與灌頂竟
【現代漢語翻譯】 現代漢語譯本：然後（阿阇梨）走到西邊坐下。其餘弟子一一按照這個方法，全部周遍完成。接著，阿阇梨也按照這個方法自己散花完畢。然後叫樂人登上臺階面向壇場，橫向排列坐下演奏幾首樂曲。接著，阿阇梨整理好莊嚴的儀容，帶領眾弟子禮拜啟請完畢，一起繞壇場行道三圈，然後按照位置坐下。接著，阿阇梨自己取壇場中座主位置上的水罐，然後出來到壇場西門外，派一個弟子手持紅色傘蓋，跟隨在阿阇梨身後，右繞道場，出來到中庭的灌頂壇上，從西門進入到床邊，端正身體站立。阿阇梨結灌頂法印，左腳稍微抬起，右腳向後退約三寸，左膝挺直，右手下垂伸出小指，稍微彎曲食指，彎曲中指和無名指，形狀像鉤子，大拇指也稍微彎曲，與中指和食指相距約二分。左手也一樣。然後拿起水罐，舉起雙手托著，水罐在頭頂上方，口中唸誦心咒七遍，直接向下傾注。在灌頂的時候，心中和口中同時發願（內容省略）。完畢后，（阿阇梨）穿上乾淨的衣服進入道場內。在道場門側有一個弟子，拿著紫色傘蓋覆蓋在阿阇梨的頭上，到達壇場西門，右繞道場行道一圈。 接著，阿阇梨再依次叫每一個弟子進入壇場中，（阿阇梨）為（弟子）取水罐，按照前面的方法出來，到達灌頂壇，從西門進入。那個拿著紅色傘蓋的人，按照阿阇梨的方法從後面跟隨，覆蓋在弟子頭上，到達外壇的地方。接著，阿阇梨為（弟子）結法印，拿著水罐。阿阇梨問：『你之前散花落在哪個佛位？』（例如）般若菩薩（prajna-bodhisattva，智慧菩薩）、金剛（vajra，金剛）、諸天（deva，天神）以及神鬼等，根據他所回答的（佛位）為他結相應的本印。頭頂戴上印，印頭向上，掌心中放著花，用印承接水，為（弟子）唸誦本咒，灌注在頭頂上。弟子心中和口中同時發願如前（內容省略）。然後收起罐中的寶物包裹，用這些寶物繫在前述的咒索上，永遠不離身，打算壽命終結的時候，需要將這些寶物作為憑證，所以給予灌頂完畢。
【English Translation】 English version: Then (the Acharya) goes and sits on the west side. The other disciples, one by one, follow this method, completing the entire process. Next, the Acharya also completes the scattering of flowers himself according to this method. Then he calls the musicians to ascend the steps facing the altar, sit in a horizontal row, and play several musical pieces. Next, the Acharya arranges his solemn attire, leads the disciples to prostrate and make requests, and together they circumambulate the altar three times, then sit down according to their positions. Next, the Acharya himself takes the water pot from the seat of the chief in the center of the altar, then exits to the outside of the west gate of the altar, and sends a disciple to hold a scarlet canopy, following behind the Acharya, circumambulating the mandala to the right, exiting to the initiation altar in the central courtyard, entering from the west gate to the side of the bed, and standing upright. The Acharya forms the initiation mudra (mudra, hand gesture), with the left foot slightly raised, the right foot moved back about three inches, the left knee straight, the right hand hanging down, extending the little finger, slightly bending the index finger, bending the middle finger and ring finger, shaped like a hook, the thumb also slightly bent, about two fen (fen, a unit of measurement) away from the middle and index fingers. The left hand is the same. Then he takes the water pot, raises both hands to hold it, the pot above the head, reciting the heart mantra seven times, pouring it directly downwards. During the initiation, the mind and mouth simultaneously make vows (details omitted). After completion, (the Acharya) puts on clean clothes and enters the mandala. At the side of the mandala gate, there is a disciple holding a purple canopy covering the Acharya's head, reaching the west gate of the altar, circumambulating the mandala to the right once. Next, the Acharya again calls each disciple, one by one, to enter the mandala. (The Acharya) takes the water pot for (the disciple), exits according to the previous method, reaches the initiation altar, and enters from the west gate. The one holding the scarlet canopy follows the Acharya's method from behind, covering the disciple's head, reaching the outer altar. Next, the Acharya forms the mudra for (the disciple), holding the water pot. The Acharya asks: 'Where did you scatter the flowers earlier?' (For example) Prajna Bodhisattva (prajna-bodhisattva, wisdom bodhisattva), Vajra (vajra, diamond thunderbolt), Devas (deva, gods), and spirits, etc., according to the (Buddha position) he reports, he forms the corresponding original mudra for him. The head wears the mudra, the mudra facing upwards, the palm holding the flower, using the mudra to receive the water, reciting the original mantra for (the disciple), pouring it on the top of the head. The disciple's mind and mouth simultaneously make vows as before (details omitted). Then he collects the package of treasures from the pot, and ties these treasures to the aforementioned mantra cord, never leaving the body, intending to use these treasures as proof at the end of life, so the initiation is completed.
。即著凈衣入于道場。加以紫蓋迎禮法事。一準阿阇梨威儀進止。至壇西門。教令三禮依本位坐。
次阿阇梨更入壇中。為取水罐一一準上。次第迎送灌頂法事。一無別異總周遍已。次阿阇梨禮拜供養。領諸徒眾行道三匝還坐本處。次阿阇梨于壇西門。近火爐西端身而坐。其火爐中然谷柴已。次先應當作火天印。誦本咒喚坐火爐中。與燒香花蘇蜜飲食胡麻人等。各七遍誦本咒燒已。阿阇梨心裡記云。火天且出爐外邊坐。今欲供養佛及般若諸菩薩等次作馬頭觀世音。印誦本咒。請作蓮花印坐火爐中。次阿阇梨把跋折啰。次第喚諸入壇弟子。一一來就於阿阇梨右邊。作禮跪坐合掌。令其手捧跋折啰頭。阿阇梨以右手。在弟子手上。握跋折啰。當用左手把胡麻人。誦本心咒七遍燒之次取蘇咒三七遍燒。如是燒竟。令其弟子作禮而退依本位坐。自余弟子一一法事。如前無異總周遍已。還作本印誦心咒。送馬頭菩薩本坐處已。次請座主作其本印。誦本心咒作蓮華印。坐火爐中。誦其本咒。燒諸香華並胡麻人蘇蜜乳酪飲食雜果及油等物。供養已竟。還作本印。誦其本咒送至本位次從內院一一次第。請一一佛般若菩薩金剛天等。各作本印誦其本咒。作蓮花印坐火爐中。誦其本咒一百八遍或七七遍。皆通得用。燒諸香花並胡麻人
【現代漢語翻譯】 現代漢語譯本：然後穿著乾淨的衣服進入道場，加上紫蓋以迎禮法事，一切都按照阿阇梨（Acharya，導師）的威儀進退。到達壇的西門，教令他們行三次禮，然後按照原來的位置坐下。
接著阿阇梨（Acharya，導師）再次進入壇中，為他們取水罐，一一按照上面的順序，依次迎接並進行灌頂法事，沒有絲毫差異，全部周遍完畢后，阿阇梨（Acharya，導師）禮拜供養，帶領所有弟子繞壇三圈，然後回到原來的位置坐下。接著阿阇梨（Acharya，導師）在壇的西門，靠近火爐的西端，端身而坐。火爐中已經燃燒了谷柴。接著首先應當結火天印，誦本咒，請火天降臨坐在火爐中，並燒香、花、酥油、蜂蜜、飲食、胡麻人等，各誦本咒七遍后燒掉。阿阇梨（Acharya，導師）心裡默唸：火天暫時離開火爐外邊坐，現在要供養佛及般若諸菩薩等。接著結馬頭觀世音印，誦本咒，請馬頭觀世音菩薩結蓮花印坐在火爐中。接著阿阇梨（Acharya，導師）拿著跋折啰（Vajra，金剛杵），依次呼喚進入壇中的弟子，一一來到阿阇梨（Acharya，導師）的右邊，作禮跪坐合掌，讓他們用手捧著跋折啰（Vajra，金剛杵）的頭。阿阇梨（Acharya，導師）用右手在弟子的手上握住跋折啰（Vajra，金剛杵），用左手拿著胡麻人，誦本心咒七遍后燒掉，接著取酥油咒三七遍后燒掉。這樣燒完后，讓弟子作禮退下，按照原來的位置坐下。其餘的弟子一一進行法事，如前沒有差異，全部周遍完畢后，還結本印，誦心咒，送馬頭菩薩回到原來的位置。接著請座主，結其本印，誦本心咒，結蓮花印，坐在火爐中，誦其本咒，燒諸香、花，以及胡麻人、酥油、蜂蜜、乳酪、飲食、雜果及油等物，供養完畢后，還結本印，誦其本咒，送至本位。接著從內院依次，請一一佛、般若菩薩、金剛、天等，各結本印，誦其本咒，結蓮花印坐在火爐中，誦其本咒一百零八遍或七十七遍，都可以使用，燒諸香花以及胡麻人。
【English Translation】 English version: Then, wearing clean clothes, enter the Mandala (道場, Dàochǎng, sacred space), and add a purple canopy to welcome the Dharma service. All movements and pauses should follow the demeanor of the Acharya (阿阇梨, Āchélí, teacher). Upon reaching the western gate of the Mandala (壇, Tán, altar), instruct them to perform three prostrations and sit in their original positions.
Next, the Acharya (阿阇梨, Āchélí, teacher) re-enters the Mandala (壇, Tán, altar) and takes water pitchers, one by one, according to the above order, successively welcoming and performing the Abhisheka (灌頂, Guàndǐng, empowerment) Dharma service. There are no differences; once all have been completed, the Acharya (阿阇梨, Āchélí, teacher) performs prostrations and offerings, leading all disciples in circumambulating the Mandala (壇, Tán, altar) three times before returning to their original seats. Then, the Acharya (阿阇梨, Āchélí, teacher) sits upright at the western gate of the Mandala (壇, Tán, altar), near the western end of the fire pit. Grain firewood has already been lit in the fire pit. Next, one should first form the Fire God Mudra (火天印, Huǒtiān yìn, hand gesture), recite the root mantra, and invite the Fire God to sit in the fire pit, burning incense, flowers, ghee, honey, food, sesame seeds, and human figures, each time reciting the root mantra seven times before burning. The Acharya (阿阇梨, Āchélí, teacher) silently remembers: 'Let the Fire God temporarily leave the fire pit and sit outside, as I now wish to make offerings to the Buddhas and Prajna Bodhisattvas.' Next, form the Hayagriva (馬頭觀世音, Mǎtóu Guānshìyīn, Horse-headed Avalokiteśvara) Mudra (印, Yìn, hand gesture) and recite the root mantra, inviting Hayagriva (馬頭觀世音, Mǎtóu Guānshìyīn, Horse-headed Avalokiteśvara) Bodhisattva to form the lotus Mudra (蓮花印, Liánhuā yìn, hand gesture) and sit in the fire pit. Then, the Acharya (阿阇梨, Āchélí, teacher) holds the Vajra (跋折啰, Bázhéluó, thunderbolt) and successively calls the disciples entering the Mandala (壇, Tán, altar), one by one, to come to the right side of the Acharya (阿阇梨, Āchélí, teacher), make prostrations, kneel, sit with palms together, and have them hold the head of the Vajra (跋折啰, Bázhéluó, thunderbolt) with their hands. The Acharya (阿阇梨, Āchélí, teacher) uses the right hand to hold the Vajra (跋折啰, Bázhéluó, thunderbolt) on the disciple's hands, and uses the left hand to hold sesame seeds, reciting the root heart mantra seven times before burning them. Next, take ghee and chant the mantra three times seven times before burning it. After burning in this way, have the disciple make prostrations and retreat to sit in their original position. The remaining disciples perform the Dharma service one by one, as before without any differences. After all have been completed, form the original Mudra (印, Yìn, hand gesture) again, recite the heart mantra, and send Hayagriva (馬頭觀世音, Mǎtóu Guānshìyīn, Horse-headed Avalokiteśvara) Bodhisattva back to the original seat. Next, invite the chief celebrant, form their original Mudra (印, Yìn, hand gesture), recite the root heart mantra, form the lotus Mudra (蓮花印, Liánhuā yìn, hand gesture), sit in the fire pit, recite their root mantra, and burn incense, flowers, sesame seeds, ghee, honey, curd, food, mixed fruits, and oil, etc., making offerings. After the offerings are completed, form the original Mudra (印, Yìn, hand gesture) again, recite their root mantra, and send them to their original position. Next, from the inner courtyard, one by one in order, invite each Buddha, Prajna Bodhisattva, Vajra, Deva, etc., each forming their original Mudra (印, Yìn, hand gesture), reciting their root mantra, forming the lotus Mudra (蓮花印, Liánhuā yìn, hand gesture) and sitting in the fire pit, reciting their root mantra one hundred and eight times or seventy-seven times, both are acceptable, burning incense, flowers, and sesame seeds.
穌蜜乳酪飲食雜果及油等物。供養已竟。還作本印送至本位。如是諸位各各迎請。供養送法如前無異。凡奉請送。皆先從東面北頭第一。乃至南頭第一座位畢。東面竟。次從北面東頭第一。乃至西頭第一座位畢。北面竟。次從南面東頭第一。乃至西頭第一座位畢。南面竟。次從西面南頭第一。乃至北頭第一座位。一院既爾余院亦然。如是次第總周遍竟次為國主皇帝皇后。燒香華等諸物供養。為誦咒滿四十九遍。次為太子諸王妃主。如是供養。亦誦咒滿四十九遍。次為大臣文武百官。如是供養。亦誦咒滿四十九遍。次為歷劫過現諸師一切父母。供養誦咒四十九遍。次為一切業道諸官。供養誦咒四十九遍次為十方一切施主。供養誦咒四十九遍。次為十方盡空法界六道四生八難八苦一切眾生。供養誦咒四十九遍。次為阿阇梨自身。供養誦咒。滿足二十一遍次為道場處主人閤家。供養誦咒遍數同前。自從國主乃至主人。總皆通誦觀世音十一面菩薩大心咒。悉通一切供養法用次阿阇梨作一切佛般若菩薩金剛天等當部法印。不須誦咒。一一次第顯示徒眾而為供養。種種法事總周匝已。次作般若滅罪印。當心上著。口說過現三業之罪。一一具陳至心懺悔。永斷相續坐莫動搖。諸弟子等數數禮佛。次阿阇梨作金剛藏軍茶利贊歡道場成就
【現代漢語翻譯】 現代漢語譯本 以酥蜜乳酪、飲食、雜果及油等物供養完畢后，回到原來的手印，送回本位。像這樣，各位（神祇）各自迎請，供養和送回的方法與之前沒有不同。凡是奉請和送回，都先從東面北頭第一位開始，直到南頭第一位座位結束。東面結束后，接著從北面東頭第一位開始，直到西頭第一位座位結束。北面結束后，接著從南面東頭第一位開始，直到西頭第一位座位結束。南面結束后，接著從西面南頭第一位開始，直到北頭第一位座位結束。一個院落如此，其餘院落也是這樣。如此按順序全部周遍結束后，接著為國主、皇帝、皇后燒香、鮮花等各種物品供養，並誦咒四十九遍。接著為太子、各位王妃、公主，像這樣供養，也誦咒四十九遍。接著為大臣、文武百官，像這樣供養，也誦咒四十九遍。接著為歷劫以來過去和現在的各位老師、一切父母，供養並誦咒四十九遍。接著為一切業道諸官，供養並誦咒四十九遍。接著為十方一切施主，供養並誦咒四十九遍。接著為十方盡虛空法界六道四生八難八苦一切眾生，供養並誦咒四十九遍。接著為阿阇梨（Acharya，導師）自身，供養並誦咒，滿足二十一遍。接著為道場處主人全家，供養誦咒遍數與之前相同。自從國主乃至主人，總都通誦觀世音十一面菩薩大心咒。全部貫通一切供養法的使用。接著阿阇梨（Acharya，導師）作一切佛、般若菩薩、金剛、天等當部法印，不需要誦咒，一次一次按順序向徒眾顯示而為供養。種種法事全部周匝完畢后，接著作般若滅罪印，放在心上。口中述說過往和現在身、口、意三業之罪，一一詳細陳述，至誠懺悔，永遠斷絕相續，坐著不要動搖。各位弟子等數數禮佛。接著阿阇梨（Acharya，導師）作金剛藏軍茶利贊歡道場成就。
【English Translation】 English version After offering Sūpa (soup), honey, cheese, various foods, fruits, oil, and other items, return to the original mudra (hand gesture) and send it back to its original position. In this way, each of the deities is invited, offered to, and sent back in the same manner as before. Whenever inviting and sending back, always start from the first position on the north side of the east, and end with the first position on the south side. After finishing the east side, proceed from the first position on the east side of the north, and end with the first position on the west side. After finishing the north side, proceed from the first position on the east side of the south, and end with the first position on the west side. After finishing the south side, proceed from the first position on the south side of the west, and end with the first position on the north side. If one courtyard is done in this way, the other courtyards are done similarly. After completing the entire sequence in this order, offer incense, flowers, and other items to the ruler, emperor, and empress, and recite the mantra forty-nine times. Then, for the crown prince, all the king's consorts, and princesses, make offerings in the same way, and recite the mantra forty-nine times. Then, for the ministers, civil and military officials, make offerings in the same way, and recite the mantra forty-nine times. Then, for all the teachers and all parents of past and present lives, make offerings and recite the mantra forty-nine times. Then, for all the officials of the karmic paths, make offerings and recite the mantra forty-nine times. Then, for all the benefactors in the ten directions, make offerings and recite the mantra forty-nine times. Then, for all sentient beings in the six realms, four types of birth, eight difficulties, and eight sufferings throughout the ten directions, the end of empty space, and the Dharma realm, make offerings and recite the mantra forty-nine times. Then, for the Acharya (teacher) himself, make offerings and recite the mantra twenty-one times. Then, for the host family of the place of the mandala, make offerings and recite the mantra the same number of times as before. From the ruler to the host, all should universally recite the Great Heart Mantra of the Eleven-Faced Avalokiteśvara Bodhisattva. Fully understand the use of all offering methods. Then, the Acharya (teacher) performs the mudras (hand gestures) of all Buddhas, Prajna Bodhisattvas, Vajras, Devas, and other deities of the respective sections, without needing to recite mantras, displaying them to the disciples one by one in order for offering. After all the various Dharma activities are completed, then perform the Prajna Karma-Extinguishing Mudra, placing it on the heart. Orally confess the sins of body, speech, and mind of the past and present, stating each one in detail, sincerely repenting, and permanently cutting off the continuation, remaining seated without moving. All disciples should repeatedly prostrate to the Buddha. Then, the Acharya (teacher) performs the Vajragarbha Kundali praise, rejoicing in the accomplishment of the mandala.
滿愿印。誦其神咒咒曰。
唵(一)薩婆菩馱阿提瑟恥(二合)帝(二)頗啰醯(上音)迷(三)伽伽那(去音)劍(平音四)娑縵馱(五)莎訶(六)
如是誦滿七七遍已。口出讚聲而說頌曰。
那謨佛智慧精進 那羅延力骨鎖身 此是般若波羅蜜 八萬四千法門藏 萬行功德之根本 及陀羅尼普門藏
說是頌已各發愿云。愿弟子等一會徒眾。一切蠢動眾生之類。及諸業道。從今已去若在人間。常聞大乘甚深經法陀羅尼藏十方諸佛大悲名號。不見惡事不聞惡法。不遇外道不遭九橫八難八苦。若命終時十方凈土隨意往生。常見一切諸佛。一切眾生亦復如是。時徒眾等齊稱善哉。次阿阇梨喚諸弟子。一一次第與作護身。作護身竟。欲至明時。次阿阇梨手把香爐。引諸徒眾行道三匝。作禮而退次阿阇梨仰啟謝云。種種香花飲食供養。多不如法甚大慚愧。愿諸聖眾以大慈悲佈施歡喜。然後手作解印。以印左轉咒七遍已。從座主以下一一各別作發遣印。及誦本咒各各發遣。與請無異。以印左轉而散去之。名為去法。發遣盡竟。次遣一弟子收儭施錢綾絹等物。依前處分法用。遣一弟子收壇內食。次阿阇梨分作三分。一分送與寺內供養大眾。一分施與貧窮乞兒。一分佈施水陸虛空諸眾生等。諸入
【現代漢語翻譯】 現代漢語譯本： 滿愿印。誦持其神咒，咒語如下： 唵(om)(種子字，表示皈依) 薩婆菩馱阿提瑟恥(sarva-buddha-adhisthite)(一切佛加持) 帝(te)(你) 頗啰醯(bharahe)(承擔者) 迷(me)(我) 伽伽那(gagana)(虛空) 劍(kam)(種子字，表示空性) 娑縵馱(samanta)(普遍) 莎訶(svaha)(成就) 如此誦滿七七遍（四十九遍）之後，口中發出讚歎之聲，並說頌曰： 那謨（namo）(皈依) 佛智慧精進，那羅延（narayana）(毗濕奴) 力骨鎖身，此是般若波羅蜜（prajnaparamita）(智慧到彼岸)，八萬四千法門藏，萬行功德之根本，及陀羅尼（dharani）(總持) 普門藏。 說完此頌后，各自發愿說：『愿弟子等一會徒眾，一切蠢動眾生之類，及諸業道，從今以後若在人間，常聞大乘甚深經法陀羅尼藏，十方諸佛大悲名號，不見惡事，不聞惡法，不遇外道，不遭九橫八難八苦。若命終時，十方凈土隨意往生，常見一切諸佛，一切眾生亦復如是。』 當時，徒眾等一起稱讚『善哉』。接著，阿阇梨（acarya）(導師) 喚諸弟子，一一次第地為他們作護身。作護身完畢，將至天明時，阿阇梨手持香爐，帶領眾徒眾繞行三圈，作禮而退。接著，阿阇梨仰啟謝云：『種種香花飲食供養，多有不如法之處，甚感慚愧。愿諸聖眾以大慈悲佈施歡喜。』 然後，手作解印，以印左轉並持咒七遍后，從座主以下，一一分別作發遣印，及誦本咒，各自發遣，與請時無異。以印左轉而散去他們，名為去法。發遣完畢后，接著派遣一弟子收取儭施的錢、綾絹等物，依照之前所說的處分方法使用。派遣一弟子收取壇內的食物。接著，阿阇梨將食物分成三分，一分送給寺內供養大眾，一分施與貧窮乞兒，一分分佈施給水陸虛空諸眾生等。諸位進入。
【English Translation】 English version: The Mudra of Fulfilling Wishes. Recite its divine mantra, the mantra is: Om (seed syllable, representing refuge) Sarva-Buddha-Adhisthite (all Buddhas' blessings) Te (you) Bharahe (bearer) Me (me) Gagana (space) Kam (seed syllable, representing emptiness) Samanta (universal) Svaha (accomplishment). After reciting it fully for seven times seven (forty-nine times), utter praises and say the verse: Namo (homage to) the wisdom and diligence of the Buddhas, Narayana (Vishnu)'s powerful bone-locked body, this is the Prajnaparamita (perfection of wisdom), the treasury of eighty-four thousand Dharma gates, the root of myriad practices and merits, and the universal treasury of Dharani (mantra). After saying this verse, each makes a vow, saying: 'May the disciples and all the assembly, all kinds of sentient beings, and all karmic paths, from now on, if they are in the human realm, always hear the profound Sutras and Dharani treasury of the Mahayana, the compassionate names of the Buddhas of the ten directions, not see evil deeds, not hear evil Dharma, not encounter heretics, not suffer the nine untimely deaths, the eight difficulties, and the eight sufferings. When life ends, may they be reborn at will in the pure lands of the ten directions, always see all the Buddhas, and may all sentient beings be the same.' At that time, the assembly all praised 'Excellent!' Then, the Acarya (teacher) calls the disciples, one by one, to perform the protection ritual for them. After the protection ritual is completed, as dawn approaches, the Acarya holds the incense burner and leads the assembly to circumambulate three times, prostrates and retreats. Then, the Acarya looks up and expresses gratitude, saying: 'The various incense, flowers, food, and offerings are often not in accordance with the Dharma, and I am deeply ashamed. May all the holy beings bestow joy with great compassion.' Then, make the unbinding mudra with the hands, turn the mudra to the left and chant the mantra seven times, then, from the chief seat holder downwards, make the sending-off mudra separately for each one, and recite the original mantra, sending them off individually, just as when inviting them. Turn the mudra to the left and disperse them, which is called the 'departure method'. After the sending-off is completed, then send a disciple to collect the donated money, silk, and other items, and use them according to the previously mentioned method of distribution. Send a disciple to collect the food inside the altar. Then, the Acarya divides the food into three parts, one part is sent to the temple to offer to the assembly, one part is given to poor beggars, and one part is distributed to all sentient beings in the water, land, and sky. All enter.
壇弟子及阿阇梨並主人等。皆不合食。如其食者法皆無驗既處分竟。次阿阇梨把于松明。領諸弟子等。一一次第巡行入壇示徒眾云。此是某佛所坐之處。此是某般若此是某菩薩。此是某金剛此是某聖僧。此是某天此是某神。此是某鬼此是某龍。如是一一次第具悉示令記念。后以凈泥悉掃除卻壇上色座。莫到日出。所有餘法皆亦如是。自外一切於後散除。
爾時佛告諸菩薩摩訶薩。及諸金剛阿羅漢等諸大眾言。我今此會。說諸微妙甚深秘密陀羅尼印法藏之時。乃有無量一切天人並八部眾諸大鬼神。及諸外道眷屬等俱。若苾芻若婆羅門優婆塞迦諸善男子人非人等。聞我說是法印神咒希有之事。莫不歡喜。
爾時十方無量無數恒河沙等諸佛如來。並諸菩薩摩訶薩金剛密跡大阿羅漢聲聞眾俱。及諸天龍八部神等。各將香花飲食衣服種種伎樂。而散供養同時讚歎。遍滿虛空。聞佛說已皆大歡喜。各出本意而說咒法。同諸利益。時會復有無量諸天。獻諸咒法。稱有神力護佛法藏威嚴一切。我亦印可。是故同入我密藏中。廣設道場。具都壇法。列諸名字威臨法位。若有人得遇聞是法。即能滅除一切眾罪。何況更見廣開法門陀羅尼藏。是名成就第一希有。是陀羅尼秘密法藏。實誠微細。亦難得見亦難得聞。亦難書寫亦難得
【現代漢語翻譯】 現代漢語譯本： 壇場的弟子、阿阇梨（Acharya，導師）以及主人等，都不應該一起用餐。如果他們一起用餐，那麼所有法術都不會靈驗。這些都安排妥當后，阿阇梨拿著火把，帶領眾弟子等，一個接一個地巡視進入壇場，向徒眾們展示說：『這是某佛所坐之處，這是某般若（Prajna，智慧），這是某菩薩（Bodhisattva，覺悟的有情），這是某金剛（Vajra，金剛杵），這是某聖僧（Arya Sangha，聖潔的僧團），這是某天（Deva，天神），這是某神（Devata，神祇），這是某鬼（Preta，餓鬼），這是某龍（Naga，龍）。』像這樣，一個接一個地詳細展示，讓他們記住。之後用乾淨的泥土將壇場上的彩色座位全部清除乾淨，不要等到太陽出來。所有剩餘的法事也都像這樣處理。此外的一切，在之後都要散除。
這時，佛告訴諸位菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩），以及諸位金剛阿羅漢（Vajra Arhat，金剛阿羅漢）等大眾說：『我今天在此集會，宣說諸種微妙甚深秘密的陀羅尼（Dharani，總持）印法藏之時，有無量的一切天人，以及八部眾（Naga, Yaksa, Gandharva, Asura, Garuda, Kinnara, Mahoraga, Pita），諸大鬼神，以及諸外道的眷屬等一同前來。無論是比丘（Bhiksu，出家男眾）、婆羅門（Brahmana，祭司階層）、優婆塞迦（Upasaka，在家男眾），還是諸位善男子、非人等，聽聞我說這法印神咒如此稀有之事，沒有不歡喜的。』
這時，十方無量無數恒河沙數般的諸佛如來，以及諸位菩薩摩訶薩、金剛密跡（Vajrapani，金剛手）大阿羅漢、聲聞眾一同前來，以及諸天龍八部神等，各自拿著香花、飲食、衣服、種種伎樂，來散佈供養，同時讚歎，遍滿虛空。聽聞佛說完后，都非常歡喜，各自表達本意而宣說咒法，共同帶來利益。當時法會上又有無量諸天，獻上諸種咒法，稱讚其具有神力，護衛佛法寶藏，威懾一切。我也認可這些咒法。因此，這些咒法一同進入我的密藏之中，廣泛設立道場，完備地建立壇法，列出諸位神靈的名字，以威嚴之勢臨於法位。如果有人能夠有幸聽聞此法，就能滅除一切罪過。更何況是見到廣開法門的陀羅尼寶藏。這被稱為成就第一稀有之事。這陀羅尼秘密法藏，真實誠懇而又極其微細，難以得見，難以聽聞，難以書寫，難以得到。
【English Translation】 English version: The disciples of the mandala, the Acharya (teacher), and the host should not eat together. If they do, all the spells will be ineffective. After these arrangements are made, the Acharya, holding a torch, leads the disciples one by one into the mandala, showing them around and saying: 'This is where such-and-such Buddha sits, this is such-and-such Prajna (wisdom), this is such-and-such Bodhisattva (enlightened being), this is such-and-such Vajra (diamond scepter), this is such-and-such Arya Sangha (noble monastic community), this is such-and-such Deva (god), this is such-and-such Devata (deity), this is such-and-such Preta (hungry ghost), this is such-and-such Naga (dragon).' In this way, each is shown and explained in detail, so that they may remember. Afterwards, all the colored seats on the mandala are to be cleaned away with pure mud, before sunrise. All remaining rituals are to be handled in the same way. Everything else is to be dispersed afterwards.
At that time, the Buddha said to the Bodhisattva-Mahasattvas (great Bodhisattvas), and the Vajra Arhats (diamond Arhats), and all the assembly: 'Now, as I gather here to speak of the subtle, profound, and secret Dharani (mantra) seal Dharma treasury, there are immeasurable numbers of all the Devas (gods) and humans, as well as the eight classes of beings (Naga, Yaksa, Gandharva, Asura, Garuda, Kinnara, Mahoraga, Pita), great ghosts and spirits, and the retinues of various heretics. Whether they are Bhiksus (monks), Brahmanas (priests), Upasakas (laymen), good men, or non-humans, upon hearing me speak of this rare Dharma seal and divine mantra, all are filled with joy.'
At that time, countless Buddhas Tathagatas, as numerous as the sands of the Ganges River in the ten directions, along with the Bodhisattva-Mahasattvas, Vajrapani (thunderbolt-bearing) great Arhats, and the Sravaka (listeners) assembly, as well as the Devas, Nagas, and the eight classes of spirits, each brought incense, flowers, food, clothing, and various musical instruments to scatter in offering, simultaneously praising and filling the void. Having heard the Buddha's words, all were greatly delighted, each expressing their original intent and reciting mantras, bringing about mutual benefit. At that time, there were also countless Devas in the assembly who offered various mantras, praising their divine power to protect the Dharma treasury of the Buddha, and their awe-inspiring might. I also approve of these mantras. Therefore, these mantras together enter my secret treasury, widely establishing the mandala, completely setting up the altar rituals, listing the names of the deities, and majestically presiding over the Dharma positions. If anyone is fortunate enough to hear this Dharma, they will be able to eradicate all sins. How much more so if they see the Dharani treasury that widely opens the Dharma gate. This is called accomplishing the foremost rare event. This Dharani secret Dharma treasury is truly sincere and extremely subtle, difficult to see, difficult to hear, difficult to write, and difficult to obtain.
讀。亦難受持。難解義趣方便之理。若有苾芻若婆羅門優婆塞迦善男子等。愛樂是經常修習誦。作諸法印廣設道場。日日香花穌燈不絕。而為供養十方諸佛。威儀無缺恒為苦行。誦經唸佛。普為法界一切眾生。懺悔過現三業之罪。勤修是等功德法門。身心無倦晝夜精進。常修梵行慈悲護念憐愍一切諸眾生等。能除行者塵沙等劫障難之罪。於一念中皆悉滅除。設復有人發菩提心。救諸疾病。深勸汝等。亦須方便慈愛一切苦惱眾生。當知如是發心之人。現身常得種種果報。我與一切諸菩薩等。衛護行者日夜憶念不相舍離。無有橫惡侵嬈其身。若命終后十方凈土隨意往生。常見諸佛。若行此法。心生不善。于其眾生恒為欺負。妄說諂曲貪求名利。于諸神鬼橫作瞋呵。承大威風常行惡事。如是等輩被諸神鬼。常伺覓便。多遭橫禍種種苦惱逼切其身。若命終時更相刑害。當墮地獄無有出期。汝等眾生皆須諦聽。受信我語決定無疑。
爾時世尊說此語已。現坐會中一切大眾。聞佛教誨一時稱善。作禮而退。
佛說莊嚴道場及供養具支料度法(以下粗字皆是經本細字人意)
金銅鈴帶四十八道(各長七尺) 大珮二十八道(各長六尺) 小珮二十八道(各長四尺) 大鏡二十八面(各闊一尺) 小鏡四十面 琉璃
泡華四百枚(各方圓一尺者) 彩色大幡一百尺者二十四口(四十九尺亦得新好者) 雜彩幡二百二十口(長一丈新好者) 真珠二百條(各長五尺) 朱網闊四尺長一丈(八扇) 金銀瓶四十六枚(受一升者) 大銅楪四百枚(一尺五寸面者) 小銅楪二百枚(各七寸者) 銀盤四面(各二尺五寸者) 雜金銀器八十枚 金盤四面(闊二尺五寸者) 金銀砂羅四十八枚(闊一尺以上者) 金杓一枚 銀杓一枚 銅香爐寶子六具 金香爐寶子一具 金銀娑羅二枚(受一升者一金一銀) 七寶金銀蓮華五樹(各高四尺新好嚴飾) 雜彩假華樹一百(各新好者) 銅燭檠十二枚 金銀盞屈卮等四十八枚 五色蠟燭十條 銅澡罐二十六枚(各受五升已上) 凈布手巾三 澡豆一升 皂莢四十枚 炭灰一升 楊枝一束
若以如是種種寶具嚴飾道場。令其施主得於種種無量福德。
好長椽一十六根(根別徑頭三寸各長二丈五寸斫削鑿孔如法相串) 小竹竿六十枚(各長二丈粗三指許) 畫金剛幡十八口 畫神王幡二十四口 畫四天王幡四口 雜彩幡一百口(各長一丈新好色者) 繩八十尺者十二條(各粗如筆管大) 五色線二十兩(五色者紫青緋白黃各須等分色別絡之於一籰上絡之各令色目等別作不得和雜取長四百
【現代漢語翻譯】 現代漢語譯本 泡華四百枚（每枚各方圓一尺）彩色大幡二十四口（一百尺長，四十九尺長的新好幡也可）雜彩幡二百二十口（每口長一丈，嶄新完好）真珠二百條（每條長五尺）朱網闊四尺長一丈（共八扇）金銀瓶四十六枚（每枚容量一升）大銅碟四百枚（直徑一尺五寸）小銅碟二百枚（每枚直徑七寸）銀盤四面（每面直徑二尺五寸）雜金銀器八十枚金盤四面（每面闊二尺五寸）金銀砂羅四十八枚（每枚闊一尺以上）金勺一枚銀勺一枚銅香爐寶子六具金香爐寶子一具金銀娑羅二枚（容量一升，一金一銀）七寶金銀蓮華五樹（每樹高四尺，嶄新完好，裝飾華麗）雜彩假華樹一百株（每株嶄新完好）銅燭臺十二枚金銀盞、屈卮等四十八枚五色蠟燭十條銅澡罐二十六枚（每枚容量五升以上）凈布手巾三條澡豆一升皂莢四十枚炭灰一升楊枝一束 若以如此種種寶具莊嚴道場，能令施主獲得種種無量福德。 好長椽一十六根（每根直徑三寸，長二丈五尺，按規矩砍削鑿孔，互相串聯）小竹竿六十枚（每枚長二丈，粗細如三指）畫金剛幡十八口畫神王幡二十四口畫四天王幡四口雜彩幡一百口（每口長一丈，嶄新顏色鮮艷）繩索十二條（每條長八十尺，粗細如筆管）五色線二十兩（五色指紫、青、緋、白、黃，每種顏色等分，分別纏繞在一個籰子上，每種顏色要區分開，不能混雜，取長四百）
【English Translation】 English version Four hundred floating flowers (each one foot square); twenty-four large colored banners, each one hundred feet long (forty-nine feet long is also acceptable if new and good); two hundred and twenty miscellaneous colored banners (each one zhang (丈, approx. 3.3 meters) long, new and good); two hundred strings of pearls (each five feet long); vermilion nets, four feet wide and one zhang (丈, approx. 3.3 meters) long (eight panels); forty-six gold and silver bottles (each holding one sheng (升, approx. 1 liter)); four hundred large copper plates (each one foot five inches in diameter); two hundred small copper plates (each seven inches in diameter); four silver plates (each two feet five inches in diameter); eighty miscellaneous gold and silver utensils; four gold plates (each two feet five inches wide); forty-eight gold and silver gauze fabrics (each one foot or more in width); one gold ladle; one silver ladle; six sets of copper incense burners and treasure containers; one set of gold incense burner and treasure container; two gold and silver '娑羅' (suō luó) containers (each holding one sheng (升, approx. 1 liter), one gold and one silver); five jeweled gold and silver lotus trees (each four feet tall, new, good, and elaborately decorated); one hundred miscellaneous colored artificial flower trees (each new and good); twelve copper candle holders; forty-eight gold and silver cups, '屈卮' (qū zhī) cups, etc.; ten five-colored candles; twenty-six copper bathing pots (each holding five sheng (升, approx. 1 liter) or more); three clean cloth towels; one sheng (升, approx. 1 liter) of bathing powder; forty soap pods; one sheng (升, approx. 1 liter) of charcoal ash; one bundle of willow twigs. If one uses such various precious implements to adorn the '道場' (dàochǎng, a place for religious practice), it will enable the donor to obtain various immeasurable merits. Sixteen good long rafters (each with a diameter of three inches at the end and a length of two zhang five chi (丈五尺, approx. 8.3 meters), hewn and drilled according to the rules, strung together); sixty small bamboo poles (each two zhang (丈, approx. 6.6 meters) long and about three fingers thick); eighteen painted '金剛' (jīngāng, Vajra) banners; twenty-four painted '神王' (shénwáng, Deva King) banners; four painted '四天王' (Sì Tiānwáng, Four Heavenly Kings) banners; one hundred miscellaneous colored banners (each one zhang (丈, approx. 3.3 meters) long, new and brightly colored); twelve ropes, each eighty chi (尺, approx. 26.6 meters) long (each as thick as a writing brush); twenty liang (兩, approx. 50 grams each) of five-colored thread (the five colors being purple, blue, scarlet, white, and yellow, each in equal proportions, wound separately on a spool, each color distinct and not mixed, taking a length of four hundred).
尺為一段殘者五十尺為一段又須四段許足用之) 五色小幡子(並身共腳總長三尺闊五寸色別各二枚深青二淺青二緋二白二黃四口) 甲冑金剛八軀(各高五尺莊嚴新好色者) 甲冑神王八軀(各高五尺莊嚴新好色者) 生絹六十段(五尺為之) 凈白布二丈 白練一丈 緋綾一丈 紫綾一丈 黃綾三尺 緋綾四尺 凈線鞋兩量(一量擬凈用一量污用) 襪兩量(一量擬凈用一量擬污用) 襪帶準此(自從線鞋乃至襪帶人人各具)
如是種種彩物之具嚴飾道場。施主見獲無量無邊種種福德滿足第一(以上是經)。
凈牛糞五升(不食糟豆犢子糞以凈筐器承取名之為凈) 龍腦香十五兩 穌合香十五兩 鬱金香十五兩 上好和香一斤 沉水香二斤 熏陸香二斤 安悉香二斤 白膠香一斤 檀香末二斤 檀札二斤 雜草香五斤 雜草華五斤 雜樹華五升(若無剪綵帛充皆令新好) 稻穀華三升 蕎麥華三升
如是種種華香供養。施主當獲三業清凈身常香潔。一切見者皆生歡喜。生生處處身常端正得大名聞。
清樂音聲兩部(其樂人等令香湯浴著新凈衣勿食熏雜) 金二兩 銀二兩 珊瑚二兩 水精二兩 琥珀二兩 真珠二兩 波斯琉璃二兩(量入法人多少買用令足) 稻穀 小豆 小麥 大麥
【現代漢語翻譯】 現代漢語譯本： 殘破的布匹一段，長五十尺的布匹一段，還需要四段這樣的布匹才夠用。）五色小幡子（包括幡身和幡腳總長三尺，寬五寸，顏色各異，深青色兩面，淺青色兩面，緋紅色兩面，白色兩面，黃色四面。）甲冑金剛八尊（每尊高五尺，裝飾一新且顏色鮮艷。）甲冑神王八尊（每尊高五尺，裝飾一新且顏色鮮艷。）生絹六十段（每段五尺。）凈白布二丈，白練一丈，緋綾一丈，紫綾一丈，黃綾三尺，緋綾四尺，乾淨的線鞋兩份（一份準備乾淨時用，一份準備不乾淨時用。）襪子兩份（一份準備乾淨時用，一份準備不乾淨時用。）襪帶也照此辦理（從線鞋到襪帶，人人各自具備。） 像這樣用各種各樣的彩色物品來莊嚴裝飾道場，施主會獲得無量無邊的各種福德，圓滿第一。（以上是經文內容）。 乾淨的牛糞五升（不吃酒糟豆餅的牛犢的糞便，用乾淨的筐子承接，稱之為乾淨。）龍腦香（Borneol）十五兩，蘇合香（Styrax Benzoin）十五兩，鬱金香（Turmeric）十五兩，上好的和香一斤，沉水香二斤，熏陸香（Olibanum）二斤，安息香（Benzoin）二斤，白膠香一斤，檀香末二斤，檀木片二斤，各種草香五斤，各種草花五斤，各種樹花五升（如果沒有，就剪綵色的布帛代替，都要是新的好的。）稻穀花三升，蕎麥花三升。 像這樣用各種各樣的鮮花香料供養，施主會獲得身口意三業清凈，身體常常散發香氣，所有見到的人都心生歡喜，生生世世身體都端正美好，獲得很大的名聲。 清雅的音樂兩部（樂人等用香湯沐浴，穿新的乾淨衣服，不要吃有刺激性氣味的食物。）黃金二兩，白銀二兩，珊瑚（Coral）二兩，水晶（Rock Crystal）二兩，琥珀（Amber）二兩，珍珠（Pearl）二兩，波斯琉璃（Persian Glass）二兩（按照參與法事的人數多少購買，要足夠用。）稻穀，小豆，小麥，大麥。
【English Translation】 English version: A piece of torn cloth, a piece of cloth fifty chi (尺, a unit of length) long, and four more pieces of this length are needed.) Five-colored small banners (including the body and feet of the banner, a total length of three chi and a width of five cun (寸, a unit of length), each color having two pieces: two dark blue, two light blue, two scarlet, two white, and four yellow.) Eight Vajra (金剛, Diamond Beings) in armor (each five chi tall, newly and beautifully decorated.) Eight Deva Kings (神王, Divine Kings) in armor (each five chi tall, newly and beautifully decorated.) Sixty bolts of raw silk (each five chi long.) Two zhang (丈, a unit of length) of pure white cloth, one zhang of white silk, one zhang of scarlet silk, one zhang of purple silk, three chi of yellow silk, four chi of scarlet silk, two sets of clean thread shoes (one set for clean use, one set for dirty use.) Two sets of socks (one set for clean use, one set for dirty use.) Sock straps according to this standard (from thread shoes to sock straps, each person should have their own.) By using such various colorful items to solemnly decorate the altar, the donor will obtain immeasurable and boundless blessings, fulfilling the foremost perfection. (The above is the sutra text.) Five sheng (升, a unit of volume) of clean cow dung (dung from calves that do not eat distillers grains or bean cakes, collected with clean baskets, called clean.) Fifteen liang (兩, a unit of weight) of Borneol (龍腦香), fifteen liang of Styrax Benzoin (蘇合香), fifteen liang of Turmeric (鬱金香), one jin (斤, a unit of weight) of high-quality blended incense, two jin of Agarwood (沉水香), two jin of Olibanum (熏陸香), two jin of Benzoin (安息香), one jin of white glue incense, two jin of sandalwood powder, two jin of sandalwood chips, five jin of various fragrant grasses, five jin of various grass flowers, five sheng of various tree flowers (if unavailable, use cut colored silk instead, all should be new and good.) Three sheng of rice flowers, three sheng of buckwheat flowers. By making offerings with such various flowers and incense, the donor will obtain purity of body, speech, and mind, and their body will always emit fragrance. All who see them will rejoice, and in every life and place, their body will be upright and beautiful, and they will gain great fame. Two sets of refined music (the musicians should bathe in fragrant water, wear new and clean clothes, and not eat pungent foods.) Two liang of gold, two liang of silver, two liang of Coral (珊瑚), two liang of Rock Crystal (水精), two liang of Amber (琥珀), two liang of Pearl (真珠), two liang of Persian Glass (波斯琉璃) (purchase according to the number of participants in the Dharma service, ensuring there is enough.) Rice, small beans, wheat, barley.
青稞(是五穀者於市乞取一升不合買擬共七寶和于絹片裹用)
將諸衣服及以七寶五穀音樂施用供養。悉除施主三業宿殃常得安樂(以上是經)。
上好赤土細末一石 黃土細末一石 干藍澱末一石 細炭末一石 粳米粉二石(粗羅) 胡麻人一升 白蜜一升(濾去惡物) 好牛蘇七斤(濾去惡物) 清胡麻油一斗五升(擬燒供養) 白芥子一斗五升(量七日用充足) 松明二十斤 谷木柴五束(濕者干之) 炭一百五十斤 燈五百盞 油五斗(然燈處用) 作果食五百盤(種種色目皆須備具) 上好果子石榴三百顆 大栗五百顆 大幹棗五百顆 干柿五百顆 梨五百顆 胡桃人五百顆 沙糖二十五兩 干葡萄一斤半(已上果子不得蟲惡破損皆須上好者取) 薄餅[(麩-夫+(焙-火))-來+(土/兒)][(麩-夫+主)-來+(土/兒)]䭃頭各五百枚 餳糖團五百顆
以外諸餅。隨其國內人所尚者。除不凈食以外。皆用。隨時果子悉須具著。
干粳米飯三升 粳米乳粥二升(以上赤土等五種色末準百二十肘料若十六肘以下諸壇以次準料)
以前食等。令作食人香湯洗浴齋戒潔凈。勿令輒嘗及棄捐之。
青稞 小豆 粟 大麥 大豆
如是五種各熟二升。共盛凈
【現代漢語翻譯】 現代漢語譯本 青稞（從市場上乞討來的五穀之一，約一升，不宜購買，打算與七寶混合，用絹片包裹）。
將各種衣服以及七寶、五穀、音樂施捨供養。完全消除施主身、口、意三業的宿世罪業，常得安樂（以上是經文內容）。
上好的紅色細土末一石，黃色細土末一石，乾燥的藍色澱粉末一石，細炭末一石，粳米粉二石（用粗羅篩過），胡麻仁一升，白蜜一升（過濾去除雜質），上好的牛酥七斤（過濾去除雜質），清胡麻油一斗五升（用於焚燒供養），白芥子一斗五升（計量七日用量充足），松明二十斤，谷木柴五束（濕的曬乾），炭一百五十斤，燈五百盞，油五斗（用於點燈處），製作果食五百盤（各種顏色和種類都要準備齊全），上好果子石榴三百顆，大栗五百顆，大幹棗五百顆，干柿五百顆，梨五百顆，胡桃仁五百顆，砂糖二十五兩，干葡萄一斤半（以上果子不得有蟲蛀、損壞，都要取上好的）。薄餅、[(麩-夫+(焙-火))-來+(土/兒)][(麩-夫+主)-來+(土/兒)]、䭃頭各五百枚，餳糖團五百顆。
此外的各種餅，根據國內人們所喜好的，除了不潔凈的食物以外，都可以用。應時的水果都要準備齊全。
干粳米飯三升，粳米乳粥二升（以上紅色土等五種顏色的粉末，按照一百二十肘的壇場來準備，如果十六肘以下的壇場，依次按比例準備）。
以上食物等，要讓製作食物的人用香湯洗浴，齋戒潔凈。不要讓他們隨意品嚐或丟棄。
青稞（Qingke），小豆（Xiaodou），粟（Su），大麥（Damai），大豆（Dadou）。
像這樣五種穀物，每種煮熟二升，共同盛放在乾淨的容器中。
【English Translation】 English version Qingke (barley) (one sheng (升, a unit of volume) of the five grains begged from the market, not to be bought, intended to be mixed with the seven treasures and wrapped in a piece of silk).
Offer and dedicate all kinds of clothing, as well as the seven treasures, five grains, and music. Completely eliminate the past karma of the body, speech, and mind of the donor, and always attain peace and happiness (the above is from the sutra).
One shi (石, a unit of volume) of top-quality fine red earth powder, one shi of fine yellow earth powder, one shi of dry indigo powder, one shi of fine charcoal powder, two shi of polished rice flour (coarsely sieved), one sheng of sesame seeds, one sheng of white honey (filtered to remove impurities), seven jin (斤, a unit of weight) of good clarified butter (filtered to remove impurities), one dou (斗, a unit of volume) and five sheng of clear sesame oil (intended for burning as an offering), one dou and five sheng of white mustard seeds (measured to be sufficient for seven days), twenty jin of pine resin, five bundles of valley wood firewood (dry the wet ones), one hundred and fifty jin of charcoal, five hundred lamps, five dou of oil (for use in the lamp area), make five hundred plates of fruit food (all kinds and colors must be fully prepared), three hundred top-quality pomegranates, five hundred large chestnuts, five hundred large dried dates, five hundred dried persimmons, five hundred pears, five hundred walnut kernels, twenty-five liang (兩, a unit of weight) of granulated sugar, one and a half jin of dried grapes (the above fruits must be free from insect damage and breakage, and only the best quality should be used). Five hundred each of thin pancakes, [(麩-夫+(焙-火))-來+(土/兒)][(麩-夫+主)-來+(土/兒)], and steamed buns, five hundred malt sugar balls.
In addition to these various cakes, use whatever is favored by the people in the country, except for unclean foods. All seasonal fruits must be fully prepared.
Three sheng of dry polished rice, two sheng of polished rice milk porridge (the above five kinds of colored powders, such as red earth, are prepared according to the size of a one hundred and twenty elbow altar. If the altar is sixteen elbows or less, prepare according to the corresponding proportion).
The above foods, etc., should be prepared by people who have bathed in fragrant water, observed a vegetarian diet, and are clean. Do not allow them to taste or discard them casually.
Qingke (barley), Xiaodou (small red beans), Su (millet), Damai (barley), Dadou (soybeans).
These five kinds of grains, two sheng of each cooked, should be placed together in a clean container.
筐。並著小杓。蜜水二升盛銀缽中。並著銀杓。共熟谷筐相近著之。擬欲散施供養護界諸善神等(以上是經)。如此供具嚴凈廣辦建立道場。復以種種衣服莊嚴。施設供養。能除施主四重五逆。及阿闡提百億恒沙劫中所有一切惡罪。一念之中悉皆消滅。莫能成辦惡業果報。其施主者現世具獲六波羅蜜。三業清凈生生之處具足神通。身相端嚴隨意自在。所愿皆果。常得三寶護念施主。行住坐臥一切時處身心安隱。功德力故獲斯大報。
普集會壇下方莊嚴十六肘圖
中央一院縱廣二肘。此院正中作蓮華座。座上作輪。轂輻輞形皆悉具足。是道場主所坐之位。隨其施主所樂佛等。為道場主。乃至般若及菩薩等隨意安之。
其次外院縱廣四肘。一十二位。于其四角各作地印跋折羅形。形如金剛力士把杵。兩杵相叉(狀如十字)頭枕四角皆青黑色。東北角印名穌摩訶。
東南角印名穌皤(二合)悉地(二合)伽羅。
西南角印名跋折啰健茶。
西北角印名曰火神是等名為金剛地印。東面北頭第一華座。名為佛母般若之位。蓮花座上作如方印。兩雙線道交徹印角。其印一印一角。柱華座上。光焰圍繞。
第二華座是佛心位。蓮花座上作佛頭面。光焰圍繞。
南面東頭第一華座。
【現代漢語翻譯】 現代漢語譯本：
一個筐，以及一個小勺。兩升蜜水盛在銀缽中，也放一個小銀勺。把這些和盛熟谷的筐放在一起。準備用來散施供養護界諸善神等。（以上是經文內容）
如此準備供具，莊嚴清凈，廣辦建立道場。再用各種衣服莊嚴，施設供養。能消除施主四重罪、五逆罪，以及阿闡提（無法生起善根的人）百億恒河沙劫中所造的一切惡罪。一念之間，所有罪業都消滅，不會再有惡業的果報。這位施主現世就能獲得六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），身口意三業清凈，生生世世都具備神通，身相端正莊嚴，隨意自在，所愿都能實現。常常得到三寶（佛、法、僧）的護念，施主無論行住坐臥，一切時處身心都安穩。因為功德的力量，獲得如此大的果報。
普**壇下方莊嚴十六肘圖
中央一院縱橫各二肘。此院正中做一個蓮花座。座上做一個輪，輪轂、輪輻、輪輞的形狀都具備。這是道場主所坐的位置。可以根據施主所喜好的佛等，作為道場主。乃至般若（智慧）以及菩薩等，隨意安放。
其次是外院，縱橫各四肘。共有十二個位置。在四個角上各做一個地印跋折羅（金剛杵）的形狀。形狀如同金剛力士拿著杵，兩杵相交叉（形狀如十字），頭部枕在四個角上，都是青黑色。東北角的印叫做穌摩訶。
東南角的印叫做穌皤悉地伽羅。
西南角的印叫做跋折啰健茶。
西北角的印叫做火神。這些都叫做金剛地印。東面北頭第一個華座，是佛母般若（佛的母親，智慧）的位置。蓮花座上做一個方形的印。用兩雙線道交錯貫穿印的四個角。這個印一印一角，支撐著華座，光焰圍繞。
第二個華座是佛心的位置。蓮花座上做一個佛頭面，光焰圍繞。
南面東頭第一個華座。
【English Translation】 English version:
A basket, along with a small spoon. Two 'sheng' (升, a unit of volume) of honey water are placed in a silver bowl, also with a small silver spoon. These are placed near the basket of cooked grain. They are prepared for distribution and offering to the benevolent spirits protecting the boundaries, etc. (The above is the content of the scripture).
Prepare the offerings in this way, making them solemn and pure, extensively preparing and establishing the 'dao chang' (道場, a place for religious practice). Further adorn with various clothes, and arrange offerings. This can eliminate the four grave offenses and five rebellious acts of the donor, as well as all evil sins committed by an 'Acchantika' (阿闡提, one who cannot generate good roots) in hundreds of billions of 'heng he sha' (恒河沙, as many as the sands of the Ganges River) kalpas (劫, eons). In a single thought, all sins are extinguished, and there will be no retribution for evil deeds. This donor will attain the Six Paramitas (波羅蜜, perfections: generosity, morality, patience, diligence, concentration, and wisdom) in this life, with purity of body, speech, and mind. In every life, they will possess supernatural powers, with a dignified and beautiful appearance, free and at ease, and all wishes will be fulfilled. They will always be protected by the Three Jewels (三寶, Buddha, Dharma, Sangha), and the donor will be peaceful and secure in body and mind at all times and places, whether walking, standing, sitting, or lying down. Due to the power of merit, they will obtain such great rewards.
Diagram of the Sixteen-Cubit Adornment Below the Universal Altar
The central courtyard is two cubits in length and width. In the very center of this courtyard, create a lotus seat. On the seat, create a wheel, complete with hub, spokes, and rim. This is the position where the master of the 'dao chang' sits. According to the Buddha, etc., that the donor prefers, they can be the master of the 'dao chang'. Even 'Prajna' (般若, wisdom) and Bodhisattvas, etc., can be placed there as desired.
Next is the outer courtyard, four cubits in length and width. There are twelve positions. At each of the four corners, create a 'di yin vajra' (地印跋折羅, earth seal vajra) shape. The shape is like a Vajra warrior holding a pestle, with the two pestles crossed (shaped like a cross), and the heads resting on the four corners, all in dark blue-black. The seal in the northeast corner is called 'Su Mohe'.
The seal in the southeast corner is called 'Su Po Siddhi Gara'.
The seal in the southwest corner is called 'Vajra Gandha'.
The seal in the northwest corner is called the God of Fire. These are called the Vajra Earth Seals. The first flower seat on the east side, with its head to the north, is the position of the Buddha Mother 'Prajna' (佛母般若, Buddha's mother, wisdom). On the lotus seat, create a square seal. Use two pairs of lines to intersect and penetrate the four corners of the seal. This seal supports the flower seat at each corner, surrounded by radiant flames.
The second flower seat is the position of the Buddha's heart. On the lotus seat, create a Buddha's head and face, surrounded by radiant flames.
The first flower seat on the south side, with its head to the east.
是金剛母摩么雞位。蓮花座上安跋折啰。光焰圍繞。
第二即是金剛王位。蓮華座上作跋折啰。光焰圍繞。
西行南頭第一座主。名首陀會天。蓮華座上作火焰光。
第二座主名跋啰摩天。蓮花座上作火焰光北面西頭第一座主。名觀世音王。蓮花座上作含蓮花。光焰圍繞。
第二座主名觀世音母。蓮花座上作含蓮花。光焰圍繞其跋折啰皆作金色。諸光焰形皆黃赤色。以下皆然第一院竟(凡四角印名為攝位花座上者名為正位以下例然)次第二院。縱廣八肘二十六位四角地印形狀佈置。如前所說。東北角印名婆揄毗伽。東南角印名阿耆尼俱嚧陀。
西南角印名佉力伽陀施羅。
西北角印名波陀尼差曳婆。
東面北頭第一座主。名微妙聲佛頂。蓮華座上安置缽形。光焰圍繞。
第二座主名阿彌陀佛頂。蓮華座上作佛頭頂光焰圍繞。
第三座主名一切佛頂。蓮花座上作佛頂形光焰圍繞。
第四座主名釋迦文佛。蓮花座上作佛頂形光焰圍繞。
第五座主名阿閦佛頂。蓮花座上作佛頂形光焰圍繞。
第六座主名南方寶相佛頂。蓮花座作長方寶寶。東西狹南北長。作光焰圍繞。
南面東頭第一座主。名烏樞沙摩(二合)蓮花座上作跋折啰。其跋折
【現代漢語翻譯】 現代漢語譯本： 是金剛母摩么雞位（Vajramamakī，金剛母的名字）。蓮花座上安放跋折啰（Vajra，金剛杵），光焰圍繞。
第二位是金剛王位（Vajraraja，金剛王的名字）。蓮花座上作跋折啰（Vajra，金剛杵），光焰圍繞。
西行南頭第一座主，名叫首陀會天（Śuddhāvāsa，凈居天）。蓮花座上作火焰光。
第二座主名叫跋啰摩天（Brahmā，梵天）。蓮花座上作火焰光。北面西頭第一座主，名叫觀世音王（Avalokiteśvara-raja，觀世音王）。蓮花座上作含苞蓮花，光焰圍繞。
第二座主名叫觀世音母（Avalokiteśvari，觀世音母）。蓮花座上作含苞蓮花，光焰圍繞。其跋折啰（Vajra，金剛杵）都作金色，諸光焰形都為黃赤色。以下皆是如此。第一院結束（凡四角印名為攝位，花座上者名為正位，以下依此類推）。接下來是第二院，縱廣八肘，二十六位，四角地印形狀佈置，如前所說。東北角印名叫婆揄毗伽（Vāyu-vidyā，風天明妃）。東南角印名叫阿耆尼俱嚧陀（Agni-krodha，火天忿怒尊）。
西南角印名叫佉力伽陀施羅（Khali-gadādhara，空行持杵者）。
西北角印名叫波陀尼差曳婆（Pūtana-nicchāya，布單那影）。
東面北頭第一座主，名叫微妙聲佛頂（Sūkṣmasvara-buddha-uṣṇīṣa，微妙聲佛頂）。蓮花座上安置缽形，光焰圍繞。
第二座主名叫阿彌陀佛頂（Amitābha-buddha-uṣṇīṣa，阿彌陀佛頂）。蓮花座上作佛頭頂光焰圍繞。
第三座主名叫一切佛頂（Sarva-buddha-uṣṇīṣa，一切佛頂）。蓮花座上作佛頂形光焰圍繞。
第四座主名叫釋迦文佛（Śākyamuni-buddha，釋迦牟尼佛）。蓮花座上作佛頂形光焰圍繞。
第五座主名叫阿閦佛頂（Akṣobhya-buddha-uṣṇīṣa，阿閦佛頂）。蓮花座上作佛頂形光焰圍繞。
第六座主名叫南方寶相佛頂（Ratnaketu-buddha-uṣṇīṣa，寶相佛頂）。蓮花座作長方寶寶，東西狹窄南北長，作光焰圍繞。
南面東頭第一座主，名叫烏樞沙摩（Ucchuṣma，不凈金剛）。蓮花座上作跋折啰（Vajra，金剛杵）。其跋折
【English Translation】 English version: This is the position of Vajramamakī (Vajramamakī, the Vajra Mother's name). On the lotus seat is placed a Vajra (Vajra, diamond scepter), surrounded by radiant flames.
The second position is that of Vajraraja (Vajraraja, the Vajra King's name). On the lotus seat is made a Vajra (Vajra, diamond scepter), surrounded by radiant flames.
The first seat holder facing west and south is named Śuddhāvāsa (Śuddhāvāsa, Pure Abode Heaven). On the lotus seat is made a flame of light.
The second seat holder is named Brahmā (Brahmā, the Brahma Heaven). On the lotus seat is made a flame of light. The first seat holder facing north and west is named Avalokiteśvara-raja (Avalokiteśvara-raja, Avalokiteśvara King). On the lotus seat is made a lotus bud, surrounded by radiant flames.
The second seat holder is named Avalokiteśvari (Avalokiteśvari, Avalokiteśvara Mother). On the lotus seat is made a lotus bud, surrounded by radiant flames. Their Vajras (Vajra, diamond scepter) are all made of gold, and the shapes of the radiant flames are all yellow and red. This is the case for all that follows. The first court ends (all corner seals are called 'gathering positions,' those on the lotus seat are called 'correct positions,' and so on). Next is the second court, eight cubits in length and width, twenty-six positions, and the shapes of the corner earth seals are arranged as described before. The northeast corner seal is named Vāyu-vidyā (Vāyu-vidyā, Wind Deity Vidyā). The southeast corner seal is named Agni-krodha (Agni-krodha, Fire Deity Wrathful One).
The southwest corner seal is named Khali-gadādhara (Khali-gadādhara, Sky-goer Mace Holder).
The northwest corner seal is named Pūtana-nicchāya (Pūtana-nicchāya, Pūtana Shadow).
The first seat holder facing east and north is named Sūkṣmasvara-buddha-uṣṇīṣa (Sūkṣmasvara-buddha-uṣṇīṣa, Subtle Voice Buddha Crown). On the lotus seat is placed a bowl shape, surrounded by radiant flames.
The second seat holder is named Amitābha-buddha-uṣṇīṣa (Amitābha-buddha-uṣṇīṣa, Amitābha Buddha Crown). On the lotus seat is made a Buddha crown, surrounded by radiant flames.
The third seat holder is named Sarva-buddha-uṣṇīṣa (Sarva-buddha-uṣṇīṣa, All Buddha Crown). On the lotus seat is made a Buddha crown shape, surrounded by radiant flames.
The fourth seat holder is named Śākyamuni-buddha (Śākyamuni-buddha, Śākyamuni Buddha). On the lotus seat is made a Buddha crown shape, surrounded by radiant flames.
The fifth seat holder is named Akṣobhya-buddha-uṣṇīṣa (Akṣobhya-buddha-uṣṇīṣa, Akṣobhya Buddha Crown). On the lotus seat is made a Buddha crown shape, surrounded by radiant flames.
The sixth seat holder is named Ratnaketu-buddha-uṣṇīṣa (Ratnaketu-buddha-uṣṇīṣa, Ratnaketu Buddha Crown). On the lotus seat is made a rectangular jewel, narrow east-west and long north-south, surrounded by radiant flames.
The first seat holder facing south and east is named Ucchuṣma (Ucchuṣma, Unclean Vajra). On the lotus seat is made a Vajra (Vajra, diamond scepter). The Vajra
啰細腰三楞。上下三股峰刃尖利。色如前說。光焰圍繞。
第二座主名跋折啰尸佉啰。蓮花座上作跋折啰光焰圍繞。
第三座主名阿蜜哩多軍茶利。蓮花座上作跋折啰光焰圍繞。
第四座主名迦尼俱嚧陀。蓮花座上作跋折啰光焰圍繞。
第五座主名波多啰跋折啰。蓮花座上作跋折啰光焰圍繞。
第六座主名跋折啰央俱施。蓮花座上作跋折啰光焰圍繞。
西面南頭第一座主。名商迦羅。蓮花座上作跋折啰光焰圍繞。
第二座主名烏摩提毗。蓮花座上作跋折啰光焰圍繞。
次二肘地為道場門。
次其門北第一座主名摩醯首羅天。蓮花座上作跋折啰光焰圍繞。
第二座主名波履跢婆(二合)天。蓮花座上作跋折啰光焰圍繞。
北面西頭第一座主名六臂觀世音。蓮花座上作含蓮花光焰圍繞。
第二座主名盤陀羅婆母。蓮花座上作君遲瓶(傍開孔者名為君遲)光焰圍繞。
第三座主名九臂觀世音。蓮花座上作寶花莖。莖有五節。節節有牙狀似藕梢。臥著座上頭枕于西。光焰圍繞。
第四座主名馬頭觀世音。蓮花座上作含蓮花光焰圍繞。
第五座主名摩訶稅多觀世音(唐云大白觀世音)蓮花座上作含蓮花光焰圍繞。
第六座
【現代漢語翻譯】 現代漢語譯本： 『啰細腰三楞』（名稱）。上下三股，峰刃尖利，顏色如前所述，光焰圍繞。
第二座主名為『跋折啰尸佉啰』（Vajraśikhara，金剛峰），在蓮花座上，作金剛光焰圍繞。
第三座主名為『阿蜜哩多軍茶利』（Amritakundali，甘露軍荼利），在蓮花座上，作金剛光焰圍繞。
第四座主名為『迦尼俱嚧陀』（Kani-krodha，忿怒者），在蓮花座上，作金剛光焰圍繞。
第五座主名為『波多啰跋折啰』（Patara-vajra，翼金剛），在蓮花座上，作金剛光焰圍繞。
第六座主名為『跋折啰央俱施』（Vajra-ankusha，金剛鉤），在蓮花座上，作金剛光焰圍繞。
西面南頭第一座主，名為『商迦羅』（Shankara，商羯羅），在蓮花座上，作金剛光焰圍繞。
第二座主名為『烏摩提毗』（Uma-devi，烏摩天女），在蓮花座上，作金剛光焰圍繞。
其次二肘之地為道場門。
其次其門北第一座主名為『摩醯首羅天』（Maheshvara，大自在天），在蓮花座上，作金剛光焰圍繞。
第二座主名為『波履跢婆』（Parivrita-bha，遍照）天，在蓮花座上，作金剛光焰圍繞。
北面西頭第一座主名為『六臂觀世音』（Six-armed Avalokiteshvara），作含蓮花光焰圍繞。
第二座主名為『盤陀羅婆母』（Pandaravasini，白衣母），在蓮花座上，作君遲瓶（傍邊開孔的瓶子名為君遲）光焰圍繞。
第三座主名為『九臂觀世音』（Nine-armed Avalokiteshvara），作寶花莖，莖有五節，節節有牙，狀似藕梢，臥著座上，頭枕于西，光焰圍繞。
第四座主名為『馬頭觀世音』（Hayagriva，馬頭明王），在蓮花座上，作含蓮花光焰圍繞。
第五座主名為『摩訶稅多觀世音』（Mahasita Avalokiteshvara，大白觀世音），在蓮花座上，作含蓮花光焰圍繞。
第六座
【English Translation】 English version: 'Rosaiya Sanryo' (name). It has three strands at the top and bottom, with sharp peaks and blades. Its color is as previously described, surrounded by radiant flames.
The second presiding deity is named 'Vajraśikhara' (金剛峰), seated on a lotus throne, surrounded by vajra flames.
The third presiding deity is named 'Amritakundali' (甘露軍荼利), seated on a lotus throne, surrounded by vajra flames.
The fourth presiding deity is named 'Kani-krodha' (忿怒者), seated on a lotus throne, surrounded by vajra flames.
The fifth presiding deity is named 'Patara-vajra' (翼金剛), seated on a lotus throne, surrounded by vajra flames.
The sixth presiding deity is named 'Vajra-ankusha' (金剛鉤), seated on a lotus throne, surrounded by vajra flames.
The first presiding deity on the west side, facing south, is named 'Shankara' (商羯羅), seated on a lotus throne, surrounded by vajra flames.
The second presiding deity is named 'Uma-devi' (烏摩天女), seated on a lotus throne, surrounded by vajra flames.
Next, a space of two cubits serves as the entrance to the Mandala.
Next, the first presiding deity north of the gate is named 'Maheshvara' (大自在天), seated on a lotus throne, surrounded by vajra flames.
The second presiding deity is named 'Parivrita-bha' (遍照) Deva, seated on a lotus throne, surrounded by vajra flames.
The first presiding deity on the north side, facing west, is named 'Six-armed Avalokiteshvara' (六臂觀世音), surrounded by radiant flames holding a lotus flower.
The second presiding deity is named 'Pandaravasini' (白衣母), seated on a lotus throne, surrounded by radiant flames holding a Kundika pot (a pot with a hole on the side is called Kundika).
The third presiding deity is named 'Nine-armed Avalokiteshvara' (九臂觀世音), holding a jeweled flower stem with five sections, each section having sprouts resembling lotus shoots, reclining on the seat with the head resting towards the west, surrounded by radiant flames.
The fourth presiding deity is named 'Hayagriva' (馬頭明王), seated on a lotus throne, surrounded by radiant flames holding a lotus flower.
The fifth presiding deity is named 'Mahasita Avalokiteshvara' (大白觀世音), seated on a lotus throne, surrounded by radiant flames holding a lotus flower.
The sixth
主名十一面觀世音。蓮花座上作寶瓶形光焰圍繞。第二院竟。
次第三院縱廣正等一十二肘四十二位。四角地印形狀佈置亦如上說。
東北角印名跋折啰蘇𤙖(二合)婆。
東南角印名母郁陀(二合)吒迦(此是攝位)。
西南角印名迦尼俱嚕陀。
西北角印名跋折啰室哩(合)尼(此是攝位)。
東面北頭第一座主名相德佛。蓮花座上作佛形像光焰圍繞。
第二座主名阿彌陀佛。蓮花座上作佛形像光焰圍繞。
第三座主名釋迦金輪佛頂。
第四座主名釋迦轉法輪佛。
第五座主名栴檀德佛。
第六座主名白光明佛頂。
第七座主名無憂德佛。
第八座主名十方一切佛。
第九座主名毗婆尸佛。
第十座主名放光佛頂。
如是等座皆作蓮花。蓮花座上作佛形像光焰圍繞。
南行東頭第一座主名跋折啰吒訶娑。蓮花座上作跋折啰其色純黃光焰圍繞。
第二座主名阿舍尼。蓮花座上作跋折啰色狀如前光焰圍繞(以下諸跋折啰色同)。
第三座主名尼藍跋陀羅(此云青金剛也)蓮花座上作跋折啰光焰圍繞。
第四座主名母郁(二合)吒伽(此是正位)蓮花座上作跋折啰光焰圍繞。
第
【現代漢語翻譯】 現代漢語譯本 主尊名為十一面觀世音（Ekadasamukha Avalokitesvara）。在蓮花座上呈現寶瓶形狀，週身光焰圍繞。第二院到此結束。
接下來是第三院，縱向和橫向長度相等，都是十二肘，共有四十二個位置。四個角落的地印形狀佈置也如前面所說。
東北角的印名為跋折啰蘇𤙖（Vajrasuńbha）。
東南角的印名為母郁陀吒迦（Mudutataka）（這是攝位）。
西南角的印名為迦尼俱嚕陀（Kanikurudha）。
西北角的印名為跋折啰室哩尼（Vajrasri）（這是攝位）。
東面北頭第一座主名為相德佛（Lakshana-guna Buddha）。在蓮花座上呈現佛的形象，週身光焰圍繞。
第二座主名為阿彌陀佛（Amitabha Buddha）。在蓮花座上呈現佛的形象，週身光焰圍繞。
第三座主名為釋迦金輪佛頂（Saka-cakra-cūda Buddha）。
第四座主名為釋迦轉法輪佛（Saka-dharmacakra Buddha）。
第五座主名為栴檀德佛（Candana-guna Buddha）。
第六座主名為白光明佛頂（Sitaraśmi-cūda Buddha）。
第七座主名為無憂德佛（Asoka-guna Buddha）。
第八座主名為十方一切佛（Sarva-buddha）。
第九座主名為毗婆尸佛（Vipaśyin Buddha）。
第十座主名為放光佛頂（Prabhā-cūda Buddha）。
這些座都以蓮花為座。在蓮花座上呈現佛的形象，週身光焰圍繞。
南行東頭第一座主名為跋折啰吒訶娑（Vajratahasa）。在蓮花座上呈現跋折啰（Vajra），其顏色純黃，週身光焰圍繞。
第二座主名為阿舍尼（Asani）。在蓮花座上呈現跋折啰（Vajra），顏色和形狀與前面相同，週身光焰圍繞（以下所有的跋折啰顏色都相同）。
第三座主名為尼藍跋陀羅（Nilambhadara）（意為青金剛）。在蓮花座上呈現跋折啰（Vajra），週身光焰圍繞。
第四座主名為母郁吒伽（Mudutaka）（這是正位）。在蓮花座上呈現跋折啰（Vajra），週身光焰圍繞。
【English Translation】 English version The principal deity is named Ekadasamukha Avalokitesvara (Eleven-Faced Avalokitesvara). He is depicted on a lotus throne, in the form of a treasure vase, surrounded by radiant flames. The second courtyard concludes here.
Next is the third courtyard, with equal length and width of twelve cubits, containing forty-two positions. The arrangement of the earth mudras in the four corners is as described above.
The mudra in the northeast corner is named Vajrasuńbha.
The mudra in the southeast corner is named Mudutataka (this is a 'seizing' position).
The mudra in the southwest corner is named Kanikurudha.
The mudra in the northwest corner is named Vajrasri (this is a 'seizing' position).
On the east side, at the northernmost position, the first presiding deity is named Lakshana-guna Buddha. He is depicted on a lotus throne in the form of a Buddha, surrounded by radiant flames.
The second presiding deity is named Amitabha Buddha. He is depicted on a lotus throne in the form of a Buddha, surrounded by radiant flames.
The third presiding deity is named Saka-cakra-cūda Buddha.
The fourth presiding deity is named Saka-dharmacakra Buddha.
The fifth presiding deity is named Candana-guna Buddha.
The sixth presiding deity is named Sitaraśmi-cūda Buddha.
The seventh presiding deity is named Asoka-guna Buddha.
The eighth presiding deity is named Sarva-buddha (All Buddhas of the Ten Directions).
The ninth presiding deity is named Vipaśyin Buddha.
The tenth presiding deity is named Prabhā-cūda Buddha.
All these seats are made of lotus flowers. On the lotus thrones, they are depicted in the form of Buddhas, surrounded by radiant flames.
On the south side, at the easternmost position, the first presiding deity is named Vajratahasa. He is depicted on a lotus throne in the form of a Vajra, its color pure yellow, surrounded by radiant flames.
The second presiding deity is named Asani. He is depicted on a lotus throne in the form of a Vajra, its color and shape as before, surrounded by radiant flames (the color of all the following Vajras is the same).
The third presiding deity is named Nilambhadara (meaning 'Blue Vajra'). He is depicted on a lotus throne in the form of a Vajra, surrounded by radiant flames.
The fourth presiding deity is named Mudutaka (this is the 'correct' position). He is depicted on a lotus throne in the form of a Vajra, surrounded by radiant flames.
五座主名穌婆休。蓮花座上作跋折啰光焰圍繞。
第六座主名穌跋折啰室哩尼(此是正位)蓮花座上作跋折啰光焰圍繞。
第七座主名金剛印王。蓮花座上作跋折啰光焰圍繞。
第八座主名懼嘻耶金剛。蓮花座上作跋折啰光焰圍繞。
第九座主名跋折啰母瑟致(二合)蓮華座上作跋折啰。傍作拳形。光焰圍繞。
第十座主名謨娑(上音)羅。蓮花座上作細腰杵。狀如金剛力士把杵。光焰圍繞。
西面南頭第一座主。名他化自在天王蓮花座上作跋折啰光焰圍繞。
第二座主名化樂天王。蓮花座上作跋折啰光焰圍繞。
第三座主名兜率天王。蓮花座上作跋折啰光焰圍繞。
第四座主名夜摩天王。蓮花座上作跋折啰光焰圍繞。
次二肘地為道場門。
次其門北第一座主。名乾闥婆。蓮花座上作細腰鼓。光焰圍繞。
第二座主名孔雀王。蓮花座上作光焰形。
第三座主名伽嚕茶。作蓮花座形。
第四座主名那羅延天。蓮花座上作金輪形光焰圍繞。
北面西頭第一座主名毗俱致。蓮花座上作光焰形。
第二座主名阿梨多(去音)梨(唐云隨心)蓮花座上作數珠形光焰圍繞。
第三座主名馬頭心。蓮花座上作含蓮花光
【現代漢語翻譯】 現代漢語譯本 五座主名為穌婆休（Subhāhu）。于蓮花座上，作金剛（vajra）光焰圍繞之相。 第六座主名為穌跋折啰室哩尼（Suvajraśrīni）（此是正位）。于蓮花座上，作金剛光焰圍繞之相。 第七座主名為金剛印王。于蓮花座上，作金剛光焰圍繞之相。 第八座主名為懼嘻耶金剛（Guhyavajra）。于蓮花座上，作金剛光焰圍繞之相。 第九座主名為跋折啰母瑟致（Vajramuṣṭi）（二合）。于蓮花座上，作金剛。旁邊作出拳之形。光焰圍繞。 第十座主名為謨娑羅（Mosala）。于蓮花座上，作細腰杵。形狀如金剛力士把杵。光焰圍繞。 西面南頭第一座主，名為他化自在天王（Paranirmitavasavarti）。于蓮花座上，作金剛光焰圍繞之相。 第二座主名為化樂天王（Nirmanarati）。于蓮花座上，作金剛光焰圍繞之相。 第三座主名為兜率天王（Tusita）。于蓮花座上，作金剛光焰圍繞之相。 第四座主名為夜摩天王（Yama）。于蓮花座上，作金剛光焰圍繞之相。 其次二肘之地作為道場之門。 其次其門北第一座主，名為乾闥婆（Gandharva）。于蓮花座上，作細腰鼓。光焰圍繞。 第二座主名為孔雀王（Mahamayuri）。于蓮花座上，作光焰之形。 第三座主名為伽嚕茶（Garuda）。作蓮花座之形。 第四座主名為那羅延天（Narayana）。于蓮花座上，作金輪之形，光焰圍繞。 北面西頭第一座主名為毗俱致（Bhrikuti）。于蓮花座上，作光焰之形。 第二座主名為阿梨多梨（Aritalī）（唐云隨心）。于蓮花座上，作數珠之形，光焰圍繞。 第三座主名為馬頭心（Hayagriva）。于蓮花座上，作含蓮花光。
【English Translation】 English version The fifth presiding deity is named Subhāhu (Beautiful Arms). He sits on a lotus seat, surrounded by the blazing light of the vajra (thunderbolt). The sixth presiding deity is named Suvajraśrīni (She Who Possesses the Auspicious Vajra) (this is the correct position). She sits on a lotus seat, surrounded by the blazing light of the vajra. The seventh presiding deity is named Vajra Seal King. He sits on a lotus seat, surrounded by the blazing light of the vajra. The eighth presiding deity is named Guhyavajra (Secret Vajra). He sits on a lotus seat, surrounded by the blazing light of the vajra. The ninth presiding deity is named Vajramuṣṭi (Vajra Fist). He sits on a lotus seat, holding a vajra. Beside him is a fist shape. Surrounded by blazing light. The tenth presiding deity is named Mosala. He sits on a lotus seat, holding a slender pestle. His form is like a vajra warrior holding a pestle. Surrounded by blazing light. The first presiding deity on the west side, facing south, is named Paranirmitavasavarti (The King of the Heaven of Freely Enjoying Things Conjured by Others). He sits on a lotus seat, surrounded by the blazing light of the vajra. The second presiding deity is named Nirmanarati (The King of the Heaven of Enjoying Transformation). He sits on a lotus seat, surrounded by the blazing light of the vajra. The third presiding deity is named Tusita (The King of the Tusita Heaven). He sits on a lotus seat, surrounded by the blazing light of the vajra. The fourth presiding deity is named Yama (The King of the Yama Heaven). He sits on a lotus seat, surrounded by the blazing light of the vajra. The space of two cubits next is the gate of the mandala. Next, the first presiding deity north of the gate is named Gandharva (Celestial Musician). He sits on a lotus seat, holding a slender drum. Surrounded by blazing light. The second presiding deity is named Mahamayuri (Great Peacock King). He sits on a lotus seat, in the form of blazing light. The third presiding deity is named Garuda (Mythical Bird). He is in the form of a lotus seat. The fourth presiding deity is named Narayana (Vishnu). He sits on a lotus seat, in the form of a golden wheel, surrounded by blazing light. The first presiding deity on the north side, facing west, is named Bhrikuti (Frowning One). She sits on a lotus seat, in the form of blazing light. The second presiding deity is named Aritalī (Meaning 'According to the Heart'). She sits on a lotus seat, in the form of prayer beads, surrounded by blazing light. The third presiding deity is named Hayagriva (Horse Neck). He sits on a lotus seat, holding a lotus flower with light.
焰圍繞。
第四座主名一瑳三跋提迦羅。蓮花座上作光焰形。
第五座主名阿牟伽皤賒。蓮花座上作盤罥索光焰圍繞。
第六座主名四臂觀世音。蓮花座上作白蓮花光焰圍繞。
第七座主名十一面觀世音小心。蓮花座上作含蓮花光焰圍繞。
第八座主名十一面觀世音大心。蓮花座上作含蓮花光焰圍繞。
第九座主名一切觀世音心。蓮花座上作含蓮花光焰圍繞。
第十座主名摩訶室唎曳。蓮花座上作含蓮花其華紅色光焰圍繞。第三院竟次第四院縱廣正等一十六肘五十八位。四角地印形狀佈置亦如上說。
東北角印名枳唎枳唎俱嚕陀。
東南角印名跋折啰西(去音)那。
西南角印名婆榆檀茶。
西北角印名跋折啰尸佉羅。
東面北頭第一座主。名毗那夜迦。蓮花座上作似椎棓。椎頭向上豎華座上。椎頭八瓣。柄隨長短。從頭向下可有數寸。作偃月刃。刃根著干。刃身起楞。椎頭刃間。作兩三節。如刀子口光焰圍繞。
第二座主名毗陀耶(二合)陀啰。蓮華座上作咥𠼝(二合)首羅頭。光焰圍繞。
第三座主名首檀污跢菩薩。蓮華座上作金剛臺。金剛臺上作敷蓮花。其葉二分。一分下垂一分向上。其華葉上作光焰形。
第
【現代漢語翻譯】 現代漢語譯本 焰圍繞。
第四座主名一瑳三跋提迦羅（Iccha Sambhadhikara）。蓮花座上作光焰形。
第五座主名阿牟伽皤賒（Amoghavasa）。蓮花座上作盤罥索光焰圍繞。
第六座主名四臂觀世音（Four-armed Avalokiteshvara）。蓮花座上作白蓮花光焰圍繞。
第七座主名十一面觀世音小心（Eleven-faced Avalokiteshvara, minor form）。蓮花座上作含蓮花光焰圍繞。
第八座主名十一面觀世音大心（Eleven-faced Avalokiteshvara, major form）。蓮花座上作含蓮花光焰圍繞。
第九座主名一切觀世音心（Essence of all Avalokiteshvaras）。蓮花座上作含蓮花光焰圍繞。
第十座主名摩訶室唎曳（Mahasriye）。蓮花座上作含蓮花其華紅色光焰圍繞。第三院結束，接下來是第四院，縱橫相等，都是十六肘，共有五十八個方位。四個角落的地印形狀佈置也如上面所說。
東北角印名枳唎枳唎俱嚕陀（Kilikili Kurudha）。
東南角印名跋折啰西那（Vajrasina）。
西南角印名婆榆檀茶（Bhayutandha）。
西北角印名跋折啰尸佉羅（Vajrasikhara）。
東面北頭第一座主。名毗那夜迦（Vinayaka）。蓮花座上作似椎棒。椎頭向上豎立在華座上。椎頭有八瓣。柄隨長短。從頭向下可有數寸。作偃月刃。刃根著干。刃身起楞。椎頭刃間。作兩三節。如刀子口光焰圍繞。
第二座主名毗陀耶陀啰（Vidyadhara）。蓮華座上作咥𠼝首羅頭。光焰圍繞。
第三座主名首檀污跢菩薩（Sudhanodita Bodhisattva）。蓮華座上作金剛臺。金剛臺上作敷蓮花。其葉二分。一分下垂一分向上。其華葉上作光焰形。
【English Translation】 English version Surrounded by flames.
The fourth presiding deity is named Iccha Sambhadhikara (一瑳三跋提迦羅). He appears in the form of radiant flames on a lotus seat.
The fifth presiding deity is named Amoghavasa (阿牟伽皤賒). He appears with a lasso and surrounded by radiant flames on a lotus seat.
The sixth presiding deity is named Four-armed Avalokiteshvara (四臂觀世音). He appears with a white lotus and surrounded by radiant flames on a lotus seat.
The seventh presiding deity is named Eleven-faced Avalokiteshvara, minor form (十一面觀世音小心). He appears holding a lotus and surrounded by radiant flames on a lotus seat.
The eighth presiding deity is named Eleven-faced Avalokiteshvara, major form (十一面觀世音大心). He appears holding a lotus and surrounded by radiant flames on a lotus seat.
The ninth presiding deity is named Essence of all Avalokiteshvaras (一切觀世音心). He appears holding a lotus and surrounded by radiant flames on a lotus seat.
The tenth presiding deity is named Mahasriye (摩訶室唎曳). He appears holding a lotus, its flower red, and surrounded by radiant flames. The third court ends; next is the fourth court, which is equal in length and width, being sixteen cubits, with fifty-eight positions. The shapes and arrangements of the earth seals in the four corners are as described above.
The seal in the northeast corner is named Kilikili Kurudha (枳唎枳唎俱嚕陀).
The seal in the southeast corner is named Vajrasina (跋折啰西那).
The seal in the southwest corner is named Bhayutandha (婆榆檀茶).
The seal in the northwest corner is named Vajrasikhara (跋折啰尸佉羅).
The first presiding deity on the north side of the east face is named Vinayaka (毗那夜迦). He appears on a lotus seat resembling a mallet or club. The head of the mallet points upwards, standing on the flower seat. The mallet head has eight petals. The handle varies in length. From the head downwards, there may be several inches. It is shaped like a crescent blade. The base of the blade is attached to the shaft. The body of the blade has ridges. Between the mallet head and the blade, there are two or three sections, like the edge of a knife, surrounded by radiant flames.
The second presiding deity is named Vidyadhara (毗陀耶陀啰). He appears on a lotus seat with a head of a 'te xi suo luo' (咥𠼝首羅) . Surrounded by radiant flames.
The third presiding deity is named Sudhanodita Bodhisattva (首檀污跢菩薩). He appears on a lotus seat with a vajra platform. On the vajra platform, there is an open lotus flower. Its leaves are divided into two parts, one part hanging down and one part pointing upwards. On the flower leaves, there is a radiant flame form.
四座主名彌勒菩薩。蓮花座上作似槊鋒。槊鋒刃稍闊。細項腹大。純黃金色。正中起楞光焰圍繞。
第五座主名文殊師利菩薩。蓮花座上作光焰形。
第六座主名虛空藏菩薩。蓮花座上作滅罪印光焰圍繞。
第七座主名提頭賴吒。蓮花座上作金剛杵光焰圍繞。
第八座主名因陀羅誓多(唐云帝釋侍者)蓮花座上作咥𠼝首羅頭。其色純黃光焰圍繞。
第九座主名因陀羅(帝釋異名)蓮花座上作跋折啰光焰圍繞。
第十座主名為月天。蓮花座上作月輪形其色純白。
第十一座主名普賢菩薩。蓮花座上作光焰形。
第十二座主名一切星宿天。蓮花座上作似寶瓨腹大項粗。連珠繞腹。其瓨口上作青空色。如傘蓋形。其中滿點眾多白點。光焰圍繞。
第十三座主名勃陀誓多。作佛塔形並基四重。光焰圍繞。
第十四座主名陀羅尼藏。蓮花座上作寶藏形光焰圍繞。
南面東頭第一座主名曰火天。蓮花座上作寶瓨形。其瓨口上出於火焰。
第二座主名摩伽啰脫阇菩薩。蓮花座上作光焰形。
第三座主名地藏菩薩。蓮花座上作似寶瓶。而無瓶底。其瓶口頭如二偃月。相拄仰臥。其瓶青色。偃月純白。光焰圍繞。
第四座主名毗[口*樓]吒(
【現代漢語翻譯】 現代漢語譯本 第四座的主尊名為彌勒菩薩 (Maitreya Bodhisattva)。在蓮花座上呈現出類似長矛鋒刃的形狀。長矛鋒刃的刃部略寬，頸部細長，腹部較大，整體呈純金色。正中升起棱線，光焰環繞。
第五座的主尊名為文殊師利菩薩 (Manjushri Bodhisattva)。在蓮花座上呈現出光焰的形狀。
第六座的主尊名為虛空藏菩薩 (Akasagarbha Bodhisattva)。在蓮花座上結滅罪印，光焰環繞。
第七座的主尊名為提頭賴吒 (Dhritarashtra)。在蓮花座上呈現出金剛杵的形狀，光焰環繞。
第八座的主尊名為因陀羅誓多 (Indra-sita，唐朝譯為帝釋侍者)。在蓮花座上呈現出咥𠼝首羅 (Maheshvara) 的頭部。其顏色純黃，光焰環繞。
第九座的主尊名為因陀羅 (Indra，帝釋的異名)。在蓮花座上呈現出跋折啰 (Vajra) 的形狀，光焰環繞。
第十座的主尊名為月天 (Chandra)。在蓮花座上呈現出月輪的形狀，其顏色純白。
第十一座的主尊名為普賢菩薩 (Samantabhadra Bodhisattva)。在蓮花座上呈現出光焰的形狀。
第十二座的主尊名為一切星宿天 (All the Stars)。在蓮花座上呈現出類似寶瓨的形狀，腹部大，頸部粗。連珠環繞腹部。寶瓨口上呈現出青空色，如傘蓋的形狀。其中佈滿眾多白點，光焰環繞。
第十三座的主尊名為勃陀誓多 (Buddha-sita)。呈現出佛塔的形狀，帶有四重基座，光焰環繞。
第十四座的主尊名為陀羅尼藏 (Dharani-garbha)。在蓮花座上呈現出寶藏的形狀，光焰環繞。
南面東頭第一座的主尊名為火天 (Agni)。在蓮花座上呈現出寶瓨的形狀。寶瓨口上冒出火焰。
第二座的主尊名為摩伽啰脫阇菩薩 (Makaradhvaja Bodhisattva)。在蓮花座上呈現出光焰的形狀。
第三座的主尊名為地藏菩薩 (Ksitigarbha Bodhisattva)。在蓮花座上呈現出類似寶瓶的形狀，但沒有瓶底。瓶口如兩個仰臥的偃月，相互抵住。瓶身呈青色，偃月呈純白色，光焰環繞。
第四座的主尊名為毗[口*樓]吒 (Virudhaka)
【English Translation】 English version The presiding deity of the fourth seat is Maitreya Bodhisattva (Maitreya Bodhisattva). He appears on a lotus seat in a form resembling the blade of a spear. The blade of the spear is slightly wide, the neck is slender, and the abdomen is large, all in pure gold color. A ridge rises from the center, surrounded by radiant flames.
The presiding deity of the fifth seat is Manjushri Bodhisattva (Manjushri Bodhisattva). He appears on a lotus seat in the form of radiant flames.
The presiding deity of the sixth seat is Akasagarbha Bodhisattva (Akasagarbha Bodhisattva). He forms the Mudra of Atonement on a lotus seat, surrounded by radiant flames.
The presiding deity of the seventh seat is Dhritarashtra (Dhritarashtra). He appears on a lotus seat in the form of a Vajra, surrounded by radiant flames.
The presiding deity of the eighth seat is Indra-sita (Indra-sita, translated in the Tang Dynasty as the attendant of Emperor Shakra). He appears on a lotus seat with the head of Maheshvara (Maheshvara). Its color is pure yellow, surrounded by radiant flames.
The presiding deity of the ninth seat is Indra (Indra, another name for Emperor Shakra). He appears on a lotus seat in the form of a Vajra, surrounded by radiant flames.
The presiding deity of the tenth seat is Chandra (Chandra). He appears on a lotus seat in the form of a moon disc, its color is pure white.
The presiding deity of the eleventh seat is Samantabhadra Bodhisattva (Samantabhadra Bodhisattva). He appears on a lotus seat in the form of radiant flames.
The presiding deity of the twelfth seat is All the Stars (All the Stars). He appears on a lotus seat in a form resembling a treasure vase, with a large abdomen and a thick neck. A string of pearls surrounds the abdomen. The mouth of the treasure vase is the color of the blue sky, like the shape of an umbrella. It is filled with many white dots, surrounded by radiant flames.
The presiding deity of the thirteenth seat is Buddha-sita (Buddha-sita). He appears in the form of a pagoda, with four layers of base, surrounded by radiant flames.
The presiding deity of the fourteenth seat is Dharani-garbha (Dharani-garbha). He appears on a lotus seat in the form of a treasure store, surrounded by radiant flames.
The presiding deity of the first seat on the east side of the south is Agni (Agni). He appears on a lotus seat in the form of a treasure vase. Flames emerge from the mouth of the treasure vase.
The presiding deity of the second seat is Makaradhvaja Bodhisattva (Makaradhvaja Bodhisattva). He appears on a lotus seat in the form of radiant flames.
The presiding deity of the third seat is Ksitigarbha Bodhisattva (Ksitigarbha Bodhisattva). He appears on a lotus seat in a form resembling a treasure bottle, but without a bottom. The mouth of the bottle is like two reclining crescent moons, supporting each other. The bottle is blue, and the crescent moons are pure white, surrounded by radiant flames.
The presiding deity of the fourth seat is Virudhaka (Virudhaka)
上音)迦。蓮花座上作咥𠼝首羅頭(唐云二叉戟頭)光焰圍繞。
第五座主名閻摩啰阇。蓮花座上作咥𠼝首羅頭。光焰圍繞。
第六座主名閻摩旦茶。蓮花座上作於人形。頭面似佛而眼稍大。著魚鱗甲半身而出。光焰圍繞。
第七座主名隨心金剛。蓮花座上作跋折羅光焰圍繞。
第八座主名婆榆毗伽(此是正位)。蓮花座上作金剛杵光焰圍繞。
第九座主名毗藍婆咒馱。蓮花座上作咥𠼝首羅頭。光焰圍繞。
第十座主名功德天。蓮花座上作如意珠光焰圍繞。
第十一座主名大辯天神。蓮花座上作光焰形。
第十二座主名彌嚧尸佉啰。蓮花座上作咥𠼝首羅頭光焰圍繞。
第十三座主名一切鬼。蓮花座上作伏突刀光焰圍繞。
第十四座主名一切羅剎。蓮花座上作豎劍形光焰圍繞。
西面南頭第一座主名阿素啰王。蓮花座上作豎角弓光焰圍繞。
第二座主名摩唎支天。蓮花座上作天扇形。其扇中作西國萬字。光焰圍繞。
第三座主名曰天子。蓮花座上作日輪形純黃赤色光焰圍繞。
第四座主名散脂大將軍。蓮花座上作豎劍形光焰圍繞。
第五座主名一切天。蓮花座上作光焰形。
第六座主名難陀那(去音)伽羅阇。形
【現代漢語翻譯】 現代漢語譯本 （上音）迦（jia）。蓮花座上，呈現咥𠼝首羅頭（dié lì shǒu luó tóu，唐代稱為二叉戟頭）的形象，週身光焰圍繞。
第五座主名為閻摩啰阇（Yán mó luó shé，死神）。蓮花座上，呈現咥𠼝首羅頭的形象，週身光焰圍繞。
第六座主名為閻摩旦茶（Yán mó dàn chá）。蓮花座上，呈現人形，頭面像佛，但眼睛稍大，身著魚鱗甲，半身顯露，週身光焰圍繞。
第七座主名為隨心金剛（Suí xīn jīn gāng）。蓮花座上，呈現跋折羅（bá zhé luó，金剛杵）的形象，週身光焰圍繞。
第八座主名為婆榆毗伽（Pó yú pí qié，此是正位）。蓮花座上，呈現金剛杵的形象，週身光焰圍繞。
第九座主名為毗藍婆咒馱（Pí lán pó zhòu tuó）。蓮花座上，呈現咥𠼝首羅頭的形象，週身光焰圍繞。
第十座主名為功德天（Gōng dé tiān）。蓮花座上，呈現如意珠的形象，週身光焰圍繞。
第十一座主名為大辯天神（Dà biàn tiān shén）。蓮花座上，呈現光焰的形狀。
第十二座主名為彌嚧尸佉啰（Mí lú shī qié luó）。蓮花座上，呈現咥𠼝首羅頭的形象，週身光焰圍繞。
第十三座主名為一切鬼（Yī qiè guǐ）。蓮花座上，呈現伏突刀的形象，週身光焰圍繞。
第十四座主名為一切羅剎（Yī qiè luó chà）。蓮花座上，呈現豎劍的形狀，週身光焰圍繞。
西面南頭第一座主名為阿素啰王（Ā sù luó wáng，阿修羅王）。蓮花座上，呈現豎角弓的形象，週身光焰圍繞。
第二座主名為摩唎支天（Mó lì zhī tiān，摩利支天）。蓮花座上，呈現天扇的形狀，扇中繪有西國萬字，週身光焰圍繞。
第三座主名為曰天子（Yuē tiān zǐ，日天子）。蓮花座上，呈現日輪的形狀，純黃赤色，週身光焰圍繞。
第四座主名為散脂大將軍（Sàn zhī dà jiāng jūn）。蓮花座上，呈現豎劍的形狀，週身光焰圍繞。
第五座主名為一切天（Yī qiè tiān）。蓮花座上，呈現光焰的形狀。
第六座主名為難陀那伽羅阇（Nán tuó nā qié luó shé）。形
【English Translation】 English version (Upper tone) Jia. On a lotus seat, it manifests as the head of a Dielishoulou (Dié lì shǒu luó tóu, in Tang Dynasty, referred to as a two-pronged halberd head), surrounded by radiant flames.
The fifth seat holder is named Yama Raja (Yán mó luó shé, the God of Death). On a lotus seat, it manifests as the head of a Dielishoulou, surrounded by radiant flames.
The sixth seat holder is named Yama Dancha (Yán mó dàn chá). On a lotus seat, it manifests in human form, with a face resembling Buddha but with slightly larger eyes, wearing fish-scale armor, with half of the body exposed, surrounded by radiant flames.
The seventh seat holder is named Suixin Vajra (Suí xīn jīn gāng). On a lotus seat, it manifests as a Vajra (bá zhé luó, a thunderbolt scepter), surrounded by radiant flames.
The eighth seat holder is named Bhava Vaikalya (Pó yú pí qié, this is the correct position). On a lotus seat, it manifests as a vajra scepter, surrounded by radiant flames.
The ninth seat holder is named Vilamba Krodha (Pí lán pó zhòu tuó). On a lotus seat, it manifests as the head of a Dielishoulou, surrounded by radiant flames.
The tenth seat holder is named Merit Goddess (Gōng dé tiān). On a lotus seat, it manifests as a wish-fulfilling jewel, surrounded by radiant flames.
The eleventh seat holder is named Great Eloquence Goddess (Dà biàn tiān shén). On a lotus seat, it manifests as a form of radiant flames.
The twelfth seat holder is named Mirushikhara (Mí lú shī qié luó). On a lotus seat, it manifests as the head of a Dielishoulou, surrounded by radiant flames.
The thirteenth seat holder is named All Ghosts (Yī qiè guǐ). On a lotus seat, it manifests as a Fududao (伏突刀) dagger, surrounded by radiant flames.
The fourteenth seat holder is named All Rakshasas (Yī qiè luó chà). On a lotus seat, it manifests as a vertical sword, surrounded by radiant flames.
The first seat holder on the west side facing south is named Asura King (Ā sù luó wáng, King of Asuras). On a lotus seat, it manifests as a vertical horned bow, surrounded by radiant flames.
The second seat holder is named Marici (Mó lì zhī tiān, Marici). On a lotus seat, it manifests as a celestial fan, with a swastika of the Western lands depicted on the fan, surrounded by radiant flames.
The third seat holder is named Sun Deva (Yuē tiān zǐ, Sun God). On a lotus seat, it manifests as a sun disc, purely yellow-red in color, surrounded by radiant flames.
The fourth seat holder is named Samjna Great General (Sàn zhī dà jiāng jūn). On a lotus seat, it manifests as a vertical sword, surrounded by radiant flames.
The fifth seat holder is named All Devas (Yī qiè tiān). On a lotus seat, it manifests as a form of radiant flames.
The sixth seat holder is named Nanda Nagaraja (Nán tuó nā qié luó shé). Form
如蟒蛇。舉頭而視。
次二肘地為道場門。
次其門北第一座主名優婆難陀那(去音)伽羅阇。身相如前難陀形狀。亦舉頭視。
第二座主名曰地天。蓮花座上作寶[賏/凡]形。滿宬七寶光焰圍繞。
第三座主名毗𠼝齯唎知。蓮花座上作光焰形。
第四座主名緊那(上音)啰。作蓮花座。
第五座主名摩睺羅伽。作蓮花座。
第六座主名毗嚧跛叉。蓮花座上作盤罥索光焰圍繞。
北面西頭第一座主名曰風天。蓮花座上作豎幡竿。竿上懸幡光焰圍繞。
第二座主名皤嚧那提婆(唐雲天水)蓮花座上作光焰形。蓮花座下有水波文。
第三座主名斯馱遏(去音)他。蓮花座上作光焰形。
第四座主名摩尼咒陀。蓮花座上作光焰形。
第五座主名旃陀波羅婆娑菩薩。蓮花座上作青蓮花。含而未敷光焰圍繞。
第六座主名俱毗啰藥叉。蓮花座上作咥𠼝首羅頭。純青鐵色光焰圍繞。
第七座主名毗沙門王。當門安置。蓮花座上作五節椎。八楞成就。狀如寶柱。純黃金色光焰圍繞。
第八座主名跋折啰揵茶(此是正位)。蓮花座上作跋折啰光焰圍繞。
第九座主名商枳你。蓮花座上作似瓶形。而腹小瘦。中有豎楞。楞屮上。
【現代漢語翻譯】 現代漢語譯本： 如蟒蛇。抬頭觀看。
其次，距離兩肘的地方作為道場門。
再其次，門北邊的第一座主名為優婆難陀那伽羅阇（Upananda Nagaraja，龍王）。身形相貌如之前的難陀（Nanda）一樣，也是抬頭觀看。
第二座主名為地天（Dìtiān，地神）。在蓮花座上呈現寶[賏/凡]的形狀，充滿七寶的光焰圍繞。
第三座主名為毗𠼝齯唎知（Vi-something-ri-zhi）。在蓮花座上呈現光焰的形狀。
第四座主名為緊那羅（Jinnara，天人的一種）。坐在蓮花座上。
第五座主名為摩睺羅伽（Mahoraga，大蟒神）。坐在蓮花座上。
第六座主名為毗嚧跛叉（Virupaksa，增長天王）。在蓮花座上呈現盤繞的罥索，光焰圍繞。
北面西邊的第一座主名為風天（Fengtian，風神）。在蓮花座上呈現豎立的幡竿，竿上懸掛著幡，光焰圍繞。
第二座主名為皤嚧那提婆（Varuna Deva，水天）。在蓮花座上呈現光焰的形狀。蓮花座下有水波的紋路。
第三座主名為斯馱遏他（Si-tuo-e-ta）。在蓮花座上呈現光焰的形狀。
第四座主名為摩尼咒陀（Mani Zhou-tuo）。在蓮花座上呈現光焰的形狀。
第五座主名為旃陀波羅婆娑菩薩（Canda-prabha-vasa Bodhisattva）。在蓮花座上呈現青蓮花，含苞待放，光焰圍繞。
第六座主名為俱毗啰藥叉（Kubira Yaksha，夜叉）。在蓮花座上呈現咥𠼝首羅的頭，純青鐵色，光焰圍繞。
第七座主名為毗沙門王（Vaisravana，多聞天王）。安置在門口。在蓮花座上呈現五節椎，八個棱角成就，形狀如寶柱，純黃金色，光焰圍繞。
第八座主名為跋折啰揵茶（Vajra Gandha，金剛香）。在蓮花座上呈現跋折啰（Vajra，金剛杵），光焰圍繞。
第九座主名為商枳你（Shangkini）。在蓮花座上呈現類似瓶子的形狀，但腹部較小且瘦，中間有豎楞，楞向上。
【English Translation】 English version: Like a python. Raising its head to look.
Next, two cubits away is the entrance to the Bodhimanda.
Next to that gate, the first seat master on the north side is named Upananda Nagaraja (Dragon King). His appearance is like the previous Nanda, also raising his head to look.
The second seat master is named Dìtiān (Earth Deity). On a lotus seat, he takes the form of a precious [賏/凡], filled with the light and flames of the seven treasures surrounding him.
The third seat master is named Vi-something-ri-zhi. On a lotus seat, he takes the form of light and flames.
The fourth seat master is named Jinnara (a type of celestial being). He sits on a lotus seat.
The fifth seat master is named Mahoraga (Great Serpent God). He sits on a lotus seat.
The sixth seat master is named Virupaksa (Guardian King of the West). On a lotus seat, he takes the form of a coiled snare, surrounded by light and flames.
The first seat master on the west side of the north face is named Fengtian (Wind Deity). On a lotus seat, he takes the form of a vertical banner pole, with a banner hanging on the pole, surrounded by light and flames.
The second seat master is named Varuna Deva (Water Deity). On a lotus seat, he takes the form of light and flames. There are water wave patterns below the lotus seat.
The third seat master is named Si-tuo-e-ta. On a lotus seat, he takes the form of light and flames.
The fourth seat master is named Mani Zhou-tuo. On a lotus seat, he takes the form of light and flames.
The fifth seat master is named Canda-prabha-vasa Bodhisattva. On a lotus seat, he takes the form of a blue lotus flower, budding and not yet open, surrounded by light and flames.
The sixth seat master is named Kubira Yaksha (Yaksha). On a lotus seat, he takes the form of the head of a Di-something-shou-luo, pure blue-iron color, surrounded by light and flames.
The seventh seat master is named Vaisravana (King of the North, Guardian King). He is placed at the door. On a lotus seat, he takes the form of a five-sectioned pestle, with eight edges, shaped like a precious pillar, pure golden color, surrounded by light and flames.
The eighth seat master is named Vajra Gandha (Diamond Fragrance). On a lotus seat, he takes the form of a Vajra (diamond scepter), surrounded by light and flames.
The ninth seat master is named Shangkini. On a lotus seat, she takes a form similar to a bottle, but with a small and thin belly, with a vertical ridge in the middle, the ridge pointing upwards.
口如鐸口。其色純黃青光焰圍繞。
第十座主名藍毗迦。作蓮花座。
第十一座主名遮文茶。蓮花座上作似銀缽。圓寶承底。其缽腹左邊。偏開一眼。如神王目光焰圍繞。
第十二座主名婆羅醯鬼。蓮花座上作豎劍形。
第十三座主名伊濕伐(二合)羅。蓮花座上作咥𠼝首羅頭。
第十四座主名伊沙那鬼王。蓮花座上作咥𠼝首羅頭。作純黃色。
此十六肘普集會壇有廣有略。所言廣者十六肘內。作二百九蓮華座位。所言略者十六肘內。百三十九蓮華座位。如前所說若為國王大臣長者。具有種種上妙供具七寶器等。阿阇梨有眾多聰明快利弟子。應作廣壇。若其施主乏少種種上妙供具七寶器等。阿阇梨無眾多聰明快利弟子。應作略壇。
已說十六肘壇法竟。
普集會壇。
佛說陀羅尼集經卷第十二
【現代漢語翻譯】 現代漢語譯本： 口如鐸口（形狀像鐸的口）。其色純黃，青光焰圍繞。
第十座主名藍毗迦（Lambika）。作蓮花座。
第十一座主名遮文茶（Camenta）。蓮花座上作似銀缽。圓寶承底。其缽腹左邊，偏開一眼。如神王目光焰圍繞。
第十二座主名婆羅醯鬼（Barahegui）。蓮花座上作豎劍形。
第十三座主名伊濕伐羅（Isvara）。蓮花座上作咥𠼝首羅頭（Siva的頭）。
第十四座主名伊沙那鬼王（Isana）。蓮花座上作咥𠼝首羅頭（Siva的頭）。作純黃色。
此十六肘普賢壇有廣有略。所言廣者，十六肘內，作二百九蓮華座位。所言略者，十六肘內，百三十九蓮華座位。如前所說，若為國王大臣長者，具有種種上妙供具七寶器等，阿阇梨（Acharya，導師）有眾多聰明快利弟子，應作廣壇。若其施主乏少種種上妙供具七寶器等，阿阇梨（Acharya，導師）無眾多聰明快利弟子，應作略壇。
已說十六肘壇法竟。
普賢壇。
佛說陀羅尼集經卷第十二
【English Translation】 English version: The mouth is like the mouth of a bell. Its color is pure yellow, surrounded by a blue light flame.
The tenth seat holder is named Lambika (Lambika). He sits on a lotus seat.
The eleventh seat holder is named Camenta (Camenta). On the lotus seat, he creates something resembling a silver bowl, supported by a round jewel at the bottom. On the left side of the bowl's belly, a single eye is opened, like the light of a divine king, surrounded by flames.
The twelfth seat holder is named Barahegui (Barahegui). On the lotus seat, he creates the shape of an upright sword.
The thirteenth seat holder is named Isvara (Isvara). On the lotus seat, he creates the head of a Siva (Siva's head).
The fourteenth seat holder is named Isana (Isana). On the lotus seat, he creates the head of a Siva (Siva's head). It is pure yellow in color.
This sixteen-cubit Samantabhadra Mandala (Samantabhadra Mandala) has both an extensive and a concise form. The extensive form has two hundred and nine lotus seats within the sixteen cubits. The concise form has one hundred and thirty-nine lotus seats within the sixteen cubits. As previously stated, if it is for a king, minister, or elder who possesses various excellent offerings, seven-jeweled vessels, etc., and the Acharya (Acharya, teacher) has many intelligent and quick-witted disciples, then the extensive mandala should be made. If the donor lacks various excellent offerings, seven-jeweled vessels, etc., and the Acharya (Acharya, teacher) does not have many intelligent and quick-witted disciples, then the concise mandala should be made.
The method for the sixteen-cubit mandala has been explained.
Samantabhadra Mandala (Samantabhadra Mandala).
The Sutra of Collected Dharanis Spoken by the Buddha, Volume 12