T18n0904_唸誦結護法普通諸部

大正藏第 18 冊 No. 0904 唸誦結護法普通諸部

No. 904

唸誦結護法普通諸部

三藏金剛智授與灌頂弟子

凡慾念誦。先須護身結界澄想。觀察本尊聖者。起慈悲心愍念有情。發大誓願迴向菩提。方可唸誦(如經所說初后皆用)。

若初入道場　　先結三昧耶　安自身頂上　　遍禮十方佛　三世大慈尊　　所集諸善根　合掌盡隨喜

唵嚩日羅缽娜么微(入)

如是依法結護已。若有闕犯三昧耶。密持蘇摩金剛言。懺悔時中諸過咎。

曩莫悉哩也地尾迦南薩嚩怛他俄多南阿(引)含(去)尾羅耳尾羅耳摩訶斫羯羅嚩日哩薩哆薩哆莎羅帝莎羅帝怛羅曳怛羅曳尾馱么你三畔惹你怛羅么底悉馱阿訖哩曳窒哩焰莎嚩賀

佛部三昧耶契。

二羽側相合　　忍戒檀相拄　進力附忍愿　　禪智屈申附　當想釋迦尊　　分明在其所　結已頂開散　　誦此密言曰

唵怛他蘗都嗢婆嚩耶莎嚩訶

唸誦已安於頂想。此印成時。即是如來。應正等覺。三十二相。八十種好。具足莊嚴。處寶蓮花。師子之座。令自心眼。分明想見。一切如來。在於頂會。蓮花部三昧耶契。

檀慧二俱合　　禪智頭相拄　十度若敷蓮　　當如

【現代漢語翻譯】現代漢語譯本唸誦結護法普通諸部

三藏金剛智授與灌頂弟子

凡是想要念誦，首先必須護身結界，澄凈思緒，觀察本尊聖者（Buddha）。生起慈悲之心，憐憫一切有情眾生，發起宏大的誓願，迴向菩提（bodhi，覺悟）。這樣才可以開始唸誦（如經典所說，開始和結束都應如此）。

如果初入道場，首先結三昧耶（samaya，誓言）印。安放在自身頭頂上，遍禮十方諸佛。三世大慈大悲的佛，所積聚的一切善根。合掌盡心隨喜。

唵嚩日羅缽娜么微 (om vajra padma vi)

像這樣依法結護之後，如果有什麼違犯三昧耶誓言的地方，秘密持誦蘇摩金剛的真言，懺悔時時處處所犯的過錯。

曩莫悉哩也地尾迦南薩嚩怛他俄多南阿 (namas śrīyā devīkānāṃ sarva tathāgatānāṃ ā) 含 (a) 尾羅耳尾羅耳摩訶斫羯羅嚩日哩薩哆薩哆莎羅帝莎羅帝怛羅曳怛羅曳尾馱么你三畔惹你怛羅么底悉馱阿訖哩曳窒哩焰莎嚩賀 (viro viro mahācakravajri sata sata sarate sarate trayi trayi vidhamani sambhajani tramati siddha akriye trayam svaha)

佛部三昧耶契（samaya mudra of Buddha family）。

兩手掌側面相合，忍指和戒指向內相抵，檀指互相拄著。進力和忍愿互相靠近，禪智二指彎曲並靠近。應當觀想釋迦尊（Sakyamuni），清晰地顯現在那裡。結印完畢后在頭頂打開，誦唸這個密言說：

唵怛他蘗都嗢婆嚩耶莎嚩訶 (om tathagatodbhavaya svaha)

唸誦完畢后安放在頭頂觀想。此印結成之時，就是如來（Tathagata），應正等覺，三十二相，八十種好，具足莊嚴，處在寶蓮花，獅子之座。令自己的心眼，分明地觀想見到，一切如來，在頭頂集會。蓮花部三昧耶契（samaya mudra of Padma family）。

檀慧二指相互結合，禪智二指指頭相拄。十度之印如同舒展的蓮花，應當像……

【English Translation】 English version The Common Practices of Mantra Recitation and Protection for All Divisions

Transmitted by Tripitaka Vajrajnana to his initiated disciple

Whenever you wish to recite mantras, you must first protect your body by establishing boundaries, clarify your thoughts, and observe the honored deity (Buddha). Generate a compassionate heart, have pity for all sentient beings, make great vows, and dedicate the merit to Bodhi (enlightenment). Only then can you begin reciting (as the scriptures say, this should be done at the beginning and the end).

If you are newly entering the Mandala (sacred space), first form the Samaya (vow) mudra. Place it on the crown of your head, and prostrate to all Buddhas in the ten directions. The Buddhas of great compassion in the three times, all the roots of goodness accumulated. Join your palms together and rejoice with all your heart.

Om Vajra Padma Vi

After establishing protection in this way according to the Dharma, if there are any violations of the Samaya vows, secretly recite the Soma Vajra mantra to repent for all the faults committed at all times.

Namas śrīyā devīkānāṃ sarva tathāgatānāṃ ā a viro viro mahācakravajri sata sata sarate sarate trayi trayi vidhamani sambhajani tramati siddha akriye trayam svaha

The Samaya Mudra of the Buddha Family.

The sides of both hands are joined together, the ring fingers and index fingers are pressed against each other inwardly, and the little fingers support each other. The middle fingers and ring fingers are close to each other, and the meditation and wisdom fingers are bent and close. You should visualize Sakyamuni (Buddha), clearly appearing there. After forming the mudra, open it at the crown of your head, and recite this secret mantra:

Om tathagatodbhavaya svaha

After reciting, place it on the crown of your head and visualize. When this mudra is formed, it is the Tathagata (Thus Come One), the Perfectly Enlightened One, with the thirty-two marks and eighty minor characteristics, fully adorned, seated on a precious lotus flower, lion throne. Let your mind's eye clearly visualize and see all the Tathagatas gathering at the crown of your head. The Samaya Mudra of the Padma (Lotus) Family.

The little finger and wisdom finger are joined together, and the tips of the meditation and wisdom fingers are touching each other. The mudra of the ten perfections is like a blooming lotus flower, it should be like...

觀自在　想之居頂右　　應作如是觀　誦此密言曰

唵缽頭暮嗢婆嚩耶莎嚩訶

唸誦已安於頂右。即令心眼想見觀自在菩薩。身相圓滿。作紅赤色。天冠花鬘。眾寶瓔珞。具足莊嚴。冠中化佛。坐寶蓮花。作說法相。又想諸大菩薩如侍佛側同侍如來　金剛部三昧耶契。

止觀背相加　　智檀與禪慧　翻覆互相鉤　　是名金剛持　結已居頂左　　同彼執金剛　誦此密言曰

唵嚩日路都婆嚩耶莎嚩訶

唸誦已安於頂左。即令心眼分明想見。執金剛菩薩身色如淺碧玉色。手持跋折羅半跏而坐。又想見。無量金剛種族同侍如來。結三昧耶已。即想自身。全成吽字。此字想成。猶如火色。從字發生。熾然焰。憤燒身中。三毒煩惱。及隨煩惱。一時頓盡。時火亦隨滅。唯存吽字。融成皎月。在於心中。作是想時。不宜遲住。速轉慧心。令其成就。無動金剛辟除難契。

願力並豎端　　方慧如鉤契　智度捻如環　　定手亦如是　即以忍進度　　穿入慧掌中　是名無動劍　　用結方隅界　拔刀右繞之　　辟除一切魔

曩慕三曼多嚩日羅(二合)[哧*皮]𠱀羅(二合)戰拏(尼皆反)摩訶路沙拏娑破吒耶吽怛羅(二合)吒訶莽

誦三遍已或七遍。以印右轉三遍。即成

【現代漢語翻譯】現代漢語譯本觀自在（Avalokiteshvara，觀世音菩薩）：觀想其位於自身頭頂右側，應作如此觀想。誦唸此真言：『唵缽頭暮嗢婆嚩耶莎嚩訶』唸誦完畢后，將其安於頭頂右側。即令心眼觀想見到觀自在菩薩，身相圓滿，呈紅赤色，頭戴天冠花鬘，佩戴各種珍寶瓔珞，具足莊嚴。天冠中有化佛，坐于寶蓮花上，作說法相。又觀想諸大菩薩如同侍佛一般，一同侍奉如來。金剛部三昧耶契（Vajra-samaya-mudra，金剛部誓印）：止觀二指背靠背相加，智指、檀指與禪指、慧指，翻轉交錯互相鉤連，這名為金剛持（Vajradhara，執金剛）。結印完畢后，將其置於頭頂左側，如同彼執金剛（Vajrapani，金剛手菩薩）。誦唸此真言：『唵嚩日路都婆嚩耶莎嚩訶』唸誦完畢后，將其安於頭頂左側。即令心眼分明觀想見到執金剛菩薩，身色如淺碧玉色，手持跋折羅（vajra，金剛杵），半跏而坐。又觀想見到無量金剛種族一同侍奉如來。結三昧耶印后，即觀想自身，完全變成吽字（hūṃ）。此字觀想成就，猶如火色，從字中發生熾盛火焰，焚燒身中三毒煩惱及隨煩惱，一時頓盡。此時火焰也隨之熄滅，唯存吽字，融化成皎潔明月，位於心中。作此觀想時，不宜遲疑停留，迅速轉動慧心，令其成就。無動金剛辟除難契（Acala-vajra-vidāraṇa-mudra，不動金剛破魔印）：願力二指並豎指端，方指、慧指如鉤狀相契，智指、度指捻如環狀，定手也如是。即以忍指、度指，穿入慧掌中，這名為無動劍（Acala-khadga，不動明王之劍），用以結成四方結界。拔刀向右繞三圈，即可辟除一切魔障。『曩慕三曼多嚩日羅（二合）[哧*皮]𠱀羅（二合）戰拏（尼皆反）摩訶路沙拏娑破吒耶吽怛羅（二合）吒訶莽』誦唸三遍或七遍，以印向右旋轉三遍，即可成就。

【English Translation】 English version Avalokiteshvara (The Bodhisattva Who Perceives the Sounds of the World): One should contemplate him residing on the right side of the crown of one's head, and visualize in this way. Recite this mantra: 'Oṃ Padmodbhavāya Svāhā' After reciting, place it on the right side of the crown of the head. Immediately, with the mind's eye, visualize Avalokiteshvara Bodhisattva, his form complete, appearing red in color, wearing a heavenly crown and flower garlands, adorned with various precious jewels, fully adorned. Within the crown is a manifested Buddha, seated on a precious lotus flower, making the gesture of teaching the Dharma. Also, visualize all the great Bodhisattvas as if attending the Buddha, together attending the Tathagata. Vajra-samaya-mudra (Vajra Commitment Seal): The back of the ring and little fingers are joined together, the index and thumb fingers, and the middle and ring fingers, are turned over and hooked together mutually. This is called Vajradhara (The Vajra Holder). After forming the mudra, place it on the left side of the crown of the head, like Vajrapani (Vajra-in-Hand). Recite this mantra: 'Oṃ Vajrodhbhavāya Svāhā' After reciting, place it on the left side of the crown of the head. Immediately, with the mind's eye, clearly visualize Vajrapani Bodhisattva, his body color like light green jade, holding a vajra (thunderbolt scepter) in his hand, seated in a half-lotus position. Also, visualize countless Vajra families together attending the Tathagata. After forming the samaya mudra, immediately visualize oneself, completely transformed into the syllable Hūṃ. When this syllable is visualized, it is like the color of fire, and from the syllable arises blazing flames, burning away the three poisons and afflictions, as well as the secondary afflictions, all at once. At this time, the fire also extinguishes, leaving only the syllable Hūṃ, melting into a bright moon, located in the heart. When making this visualization, one should not delay or linger, but quickly turn the mind of wisdom, so that it may be accomplished. Acala-vajra-vidāraṇa-mudra (Immovable Vajra Dispelling Obstacles Seal): The ring and little fingers are held upright together at the tips, the index fingers are hooked like hooks, the thumb and middle fingers are joined in a ring, and the middle hand is also like this. Then, with the ring and middle fingers, pierce into the palm of the index finger. This is called Acala-khadga (Immovable Sword), used to form the boundaries of the four directions. Draw the sword and circle it three times to the right, and all demonic obstacles will be dispelled. 'Namaḥ Samanta Vajrāṇāṃ Sphoṭaya Hūṃ Traṭ Hāḥ Māṃ' Recite three or seven times, and rotate the mudra three times to the right, and it will be accomplished.

結護。左轉三遍。名曰辟除。是咒威力能大擁護十方大界。及以護身並凈除處所。乃至三界猶能防護。況一方所。作是法隨行者心念。咒印所及之處。能令種種異類及難調魍魎之屬皆見熾然金剛威怒如大火聚周遍其處。此法功能甚大難說。于多劫中廣說功能不可盡。是名無動金剛法。此法亦通五部結護(出毗盧遮那經)　一切如來擐甲頭鉾契。

先誦密言已　　進力互相旋　三遍旋繞之　　便言唵砧字　進支想唵字　　力支想砧字　各想青色索　　如被鎧帶之　一切支節間　　並須旋繞系　漸至於頂后　　先從檀慧垂　是名金剛甲　　誦此密言曰

唵跋日啰迦嚩者跋日啰𤘽盧拔折羅嚩日哩那咁(引)

如是結已。一切天龍夜叉人非人等皆見行者。是金剛身被金剛甲。執金剛杵住金剛界。諸魔鬼神退散馳走不能為害。是名擐甲頭鉾契(出金剛頂經)作是法已。即復虔誠三業。想禮十方一切諸佛及諸菩薩緣覺聲聞。一心䠒跪。手執香爐。想令凈於法界。復想此香云右旋為臺。花云妙香處處垂布。無量寶花行列開敷香氣氛馥。於一一佛會中而為佛供養。作此想時。誦此明曰。重說偈言。

愿此香云遍十方　　歌音妙響空中滿　供養微塵等諸佛　　並諸菩薩及聲聞　唯愿三界大慈尊　　

【現代漢語翻譯】現代漢語譯本結護：向左旋轉三遍，這被稱為『辟除』。這個咒語的威力能夠大大地擁護十方世界，以及保護自身並凈化處所，甚至能夠防護三界，更何況是僅僅一方之地。按照這個方法，隨著修行者的心念，咒語和手印所及之處，能讓各種不同的異類以及難以調伏的魍魎之屬，都看見熾盛的金剛以威怒之相，如巨大的火堆般遍佈其處。此法的功用非常巨大，難以用言語描述，即使在多個劫數中廣泛地講述其功用也無法窮盡。這被稱為無動金剛法。此法也適用於五部的結護（出自《毗盧遮那經》）。一切如來擐甲頭鉾契（一切如來穿戴盔甲的印契）：

先誦持秘密真言后，將內縛印的進力指互相交錯旋轉，旋轉三遍之後，便唸誦『唵砧』字。進力指觀想為『唵』字，力支指觀想為『砧』字，各自觀想為青色的繩索，如同被鎧甲的帶子束縛。一切的肢體關節之間，都必須旋轉纏繞繫緊，逐漸到達頭頂之後，先從檀慧（左右手）垂下。這被稱為金剛甲，誦持這個密言說：

『唵跋日啰迦嚩者跋日啰𤘽盧拔折羅嚩日哩那咁（引）』

如此結印之後，一切天龍（天上的龍族）夜叉（一種鬼神）人非人等，都會看見修行者是金剛之身，身披金剛甲，手執金剛杵，安住于金剛界。各種魔鬼神靈退散逃走，不能造成傷害。這被稱為擐甲頭鉾契（出自《金剛頂經》）。

完成這個法之後，立即虔誠地以身口意三業，觀想禮敬十方一切諸佛以及諸菩薩、緣覺、聲聞。一心跪拜，手持香爐，觀想香氣凈化整個法界。再觀想這香云向右旋轉形成一個臺，花雲和美妙的香氣處處垂布，無數的寶花排列開放，香氣芬芳濃郁，在每一尊佛的集會中都作為供養。在作此觀想時，誦持這個明咒，再次說偈頌：

『愿此香云遍十方，歌音妙響空中滿，供養微塵等諸佛，並諸菩薩及聲聞，唯愿三界大慈尊，』

【English Translation】 English version Protection: Rotate three times to the left, which is called 'Piyi Chu' (辟除, dispelling). The power of this mantra can greatly protect the ten directions of the world, as well as protect oneself and purify the place. It can even protect the three realms, let alone just one place. According to this method, following the practitioner's mind, wherever the mantra and mudra reach, it can make various kinds of different beings and the difficult-to-tame sprites see the blazing Vajra (金剛, diamond) in a wrathful appearance, like a huge pile of fire spreading all over the place. The function of this method is very great and difficult to describe in words. Even if its function is widely described in multiple kalpas (劫, eons), it cannot be exhausted. This is called the Immovable Vajra Method. This method is also applicable to the protection of the five divisions (from the Vairochana Sutra). The Samaya of All Tathagatas Wearing Armor and Holding Spears:

First, recite the secret mantra, then interlock and rotate the advancing and strength fingers of the inner binding mudra. After rotating three times, recite 'Om Tram' (唵砧). Visualize the advancing fingers as the syllable 'Om' (唵), and the strength fingers as the syllable 'Tram' (砧). Visualize each as a blue rope, as if bound by the straps of armor. All the joints of the limbs must be rotated, wrapped, and tightened, gradually reaching the top of the head, first hanging down from the sandalwood and wisdom (left and right hands). This is called the Vajra Armor, recite this secret mantra:

'Om Vajra Kavacha Vajra Jvalana Vajri Na Hum' (唵跋日啰迦嚩者跋日啰𤘽盧拔折羅嚩日哩那咁)

After forming this mudra, all Devas (天, gods), Nagas (龍, dragons), Yakshas (夜叉, a type of demon), humans, non-humans, etc., will see the practitioner as a Vajra body, wearing Vajra armor, holding a Vajra pestle, and dwelling in the Vajra realm. All kinds of demons and spirits will retreat and flee, unable to cause harm. This is called the Samaya of Wearing Armor and Holding Spears (from the Vajrasekhara Sutra).

After completing this method, immediately and sincerely with the three karmas of body, speech, and mind, visualize and pay homage to all Buddhas in the ten directions, as well as all Bodhisattvas, Pratyekabuddhas (緣覺, self-enlightened ones), and Shravakas (聲聞, disciples). Kneel down with one mind, holding an incense burner, and visualize the fragrance purifying the entire Dharma realm. Then visualize this incense cloud rotating to the right to form a platform, with flower clouds and wonderful fragrances hanging everywhere, countless precious flowers arranged and blooming, the fragrance rich and fragrant, serving as offerings in each Buddha's assembly. While making this visualization, recite this mantra, and say the verse again:

'May this incense cloud pervade the ten directions, may the wonderful sound of singing fill the air, offering to all Buddhas as numerous as dust particles, as well as all Bodhisattvas and Shravakas, may the Great Compassionate One of the Three Realms,'

賜垂三昧自在力

曩莫三曼多母馱喃薩嚩他欠鄔蘗帝薩頗羅呬𤚥俄俄那釰莎嚩訶

誦三遍已入諸三昧。隨心所觀皆悉成就。作是觀者。欲令行人除煩惱障內外清凈身故。複誦此陀羅尼心印咒加持之。

唵薩嚩婆嚩輸馱薩嚩達磨薩嚩婆嚩輸度唅

作是念已。口稱阿字。即以阿字是無生義法本不生。唯獨此門能遠塵垢。塵垢既凈則無因緣。因緣既無則諸法寂靜。以諸法寂靜故。即亦真如法清凈。從初門中具一切義。乃至四十二賢聖皆亦如之　金剛下方三昧耶契。

戒忍並豎端　　叉入愿方背　即以戒忍度　　苾入觀羽中　余度各相捻　　由如三角形　誦此密言曰

唵枳里枳里跋日啰跋日哩部羅畔馱畔馱吽泮吒(半音)莎訶

唸誦已想成獨股金剛杵。火焰徹下至金剛際。是法能令下方一切大力惡魔之屬皆悉退散　金剛四方三昧耶契。

如前契不改　　禪智豎開峰　繞身三辟之　　名曰金剛界　隨心想至處　　便成為界方　誦此密言曰

唵沙羅沙羅跋日啰波羅(引)迦羅吽泮吒莎訶

唸誦已以契右旋三遍揮之。隨心遠近成墻界。無量金剛護持此界。能令非類見是猛焰。如大火城四散馳走　金剛上方三昧耶契。

如前契不移　　禪捻進文側　　智力

【現代漢語翻譯】現代漢語譯本賜予我三昧（Samadhi，一種精神集中狀態）的自在力量。

『曩莫三曼多母馱喃薩嚩他欠鄔蘗帝薩頗羅呬𤚥俄俄那釰莎嚩訶』

誦唸此咒三遍后，即可進入各種三昧。隨心所觀想，皆能成就。作此觀想，是爲了讓修行者去除煩惱障，內外清凈。因此，再次誦唸此陀羅尼心印咒來加持。

『唵薩嚩婆嚩輸馱薩嚩達磨薩嚩婆嚩輸度唅』

作此唸誦后，口稱『阿』字。因為『阿』字是無生之義，是法本不生的根本。唯獨此法門能遠離塵垢。塵垢既然清凈，則沒有因緣。因緣既然沒有，則諸法寂靜。因為諸法寂靜的緣故，即是真如法清凈。從最初的法門中具備一切意義。乃至四十二賢聖皆是如此。金剛下方三昧耶契（Samaya Mudra，誓言印）。

戒忍並豎端，叉入愿方背，即以戒忍度，苾入觀羽中，余度各相捻，猶如三角形。誦唸此密言說：

『唵枳里枳里跋日啰跋日哩部羅畔馱畔馱吽泮吒(半音)莎訶』

唸誦完畢后，觀想成獨股金剛杵（Vajra，一種法器）。火焰徹下至金剛際。此法能令下方一切大力惡魔之屬皆悉退散。金剛四方三昧耶契（Samaya Mudra，誓言印）。

如前手印不改變，禪智豎立打開，環繞身體三次，名叫金剛界（Vajradhatu，金剛界）。隨心所想到達之處，便成為結界之處。誦唸此密言說：

『唵沙羅沙羅跋日啰波羅(引)迦羅吽泮吒莎訶』

唸誦完畢后，以手印向右旋轉三遍揮動。隨心所想的遠近形成墻界。無量金剛護持此界。能令非同類者見到這猛烈的火焰，如同大火城一般四散奔逃。金剛上方三昧耶契（Samaya Mudra，誓言印）。

如前手印不改變，禪指捻住進文側，智力

【English Translation】 English version Grant me the unhindered power of Samadhi (a state of mental concentration).

'Namo Samanta Buddhanam Sarvatha Kham Udgate Sphara Himam Gagana Kham Svaha'

Recite this mantra three times, and you can enter various Samadhis. Whatever you visualize in your mind will be accomplished. This visualization is done to help practitioners remove the obstacles of afflictions and purify themselves internally and externally. Therefore, recite this Dharani (a type of mantra) heart-seal mantra again to bless it.

'Om Sarva Bhava Suddha Sarva Dharma Sarva Bhava Suddho Ham'

After making this recitation, verbally pronounce the syllable 'Ah'. Because the syllable 'Ah' signifies non-origination, it is the root of the Dharma (teachings) that is inherently unborn. Only this Dharma gate can distance one from defilements. Since defilements are purified, there is no cause and condition. Since there is no cause and condition, all Dharmas are tranquil. Because all Dharmas are tranquil, it is the purity of Suchness (Tathata, ultimate reality). From the initial Dharma gate, all meanings are fully contained. Even the forty-two sages are like this. Vajra (diamond/thunderbolt) Lower Direction Samaya Mudra (vow gesture).

The precepts and patience fingers are erected upright, crossed into the back of the wish-granting fingers, then use the precepts and patience fingers, the Bhikshu (monk) enters the middle of the observation feathers, the remaining fingers are twisted together, like a triangle. Recite this secret mantra:

'Om Kirikiri Vajra Vajri Bhura Bandha Bandha Hum Phat Svaha'

After reciting, visualize a single-pronged Vajra (a ritual implement). The flames penetrate down to the edge of the Vajra. This Dharma can cause all the powerful demons of the lower direction to scatter and retreat. Vajra Four Directions Samaya Mudra.

The previous mudra remains unchanged, the meditation and wisdom fingers are erected and opened, circling the body three times, called the Vajradhatu (Diamond Realm). Wherever you visualize reaching, it becomes a boundary. Recite this secret mantra:

'Om Sara Sara Vajra Para Akara Hum Phat Svaha'

After reciting, wave the mudra three times to the right. The distance you visualize becomes a wall boundary. Immeasurable Vajras protect this boundary. It can cause those who are not of the same kind to see this fierce flame and scatter and run like a great fire city. Vajra Upper Direction Samaya Mudra.

The previous mudra remains unchanged, the meditation finger pinches the side of the advancing finger, the wisdom and strength

亦如之

唵尾悉普羅捺邏乞叉跋日啰半惹羅哞泮吒莎訶

唸誦已舉印頂上旒繞三遍。能令上方一切惡魔鬼神種種異類之屬。惶怖遠走無敢為障　請一切聖者寶輅契。

定慧內和合　　進力建如峰　禪捻愿側文　　智忍亦如是　召集諸賢聖　　禪智內三招　是名迎請契

唵都嚕都嚕莎婆訶

唸誦已想。是寶輅往聖者所。於是輅上想有寶室莊嚴道場。于其室中有寶蓮花師子之座。座上有無量眾寶。而用莊嚴坐諸聖者。聖者歡喜一念頃間一時來至　召集一切賢聖契。

止觀五指交　　以禪在智上　對眉仰定慧　　進力狀如鉤　三回彈指聲　　是名為召集

唵跋日羅三摩阇惹

爾時召集菩薩住虛空中。手執揵椎及跋折羅擊之出聲。其聲遠至十方無量世界。一切諸佛數如恒沙。一切菩薩數如微塵。皆來集會住行者前。已決定心至誠無疑。聖者歡喜速來赴本願故。即持遏迦以上諸佛及諸菩薩緣覺聲聞　結佛部三昧耶契。捧遏迦器誦前普凈法界明三遍。所以上閼伽者。今以凈妙之水凈諸尊處。以清凈義故　設聖者花座契。

如前蓮花契　　微屈似開敷　心想妙蓮花　　隨位而敷座

曩么三曼多母多南唵缽頭么微羅也莎訶

唸誦已心想秘印出妙蓮花。色香

鮮潔。隨位敷置座。諸聖者白言。聖者由本願力不捨大悲。降此卑弊之處開無間等思。愿斯微供。愿垂加持滿有情願。次誦妙伽他而用讚歎之　結八方火院契。

二羽平舒掌　　慧加定羽上　禪智直豎開　　名曰金剛火

唵阿三么祇你吽

唸誦已以印右繞三遍。隨心遠近如大火城。一切魔障退散馳走　結十方天界三魔耶契。

定慧內相叉　　忍愿頭相捻　進力屈附背　　猶如三鈷形　禪捻進側文　　智度亦如是

唵商羯㘑摩訶三莽焰莎訶

唸誦已右揮三遍普轉八方四維上下。如大凈天更無垢穢。密會之中廣博嚴凈。是名三昧耶法如是結已。經云假使輪王佛頂。及諸相違余真言者皆不得其便。即以種種香花飲食。奉獻本尊及諸聖眾。即發願迴向　部母護尊及自身契。

定慧三相合　　進力屈如鉤　捻于忍愿背　　猶如佛眼形　禪智並豎開　　附於忍愿側　是名部母契

曩莫三曼多母馱喃怛侄他唵嚕嚕薩普(二合)嚕入伐羅底瑟他悉馱路者你娑羅嚩羅他沙達你莎訶

唸誦三遍已。以契圍繞本尊聖者。是名護尊法。複用真言秘契加持自身四所。是名部母三昧耶法。

如是結已每日四時如法念誦。所謂晨朝午時黃昏夜半是也。持四種念珠作四種唸誦。一

【現代漢語翻譯】現代漢語譯本鮮潔。在各個位置鋪設座位。諸聖者說道：『聖者以本願之力，不捨棄大悲心，降臨到這卑微污穢之處，開啟無間地獄般的思慮。愿這微薄的供養，愿您垂憐加持，滿足一切有情眾生的願望。』接著誦唸美妙的伽陀，用以讚歎，並結八方火院契（手印）。

雙手平展手掌，智慧手印加在禪定手印之上，禪智二指直立張開，名為金剛火（手印）。

唵阿三么祇你吽

唸誦完畢，用手印向右繞三圈。隨心意所想，無論遠近，都如同一座巨大的火焰城池。一切魔障退散逃離。結十方天界三魔耶契（手印）。

禪定手印和智慧手印在內側相交叉，忍辱手印和誓願手印的指頭相捻，精進手印和力量手印彎曲貼附在手背上，猶如三股金剛杵的形狀。禪定手印捻在精進手印的側面，智慧手印和度手印也是如此。

唵商羯㘑摩訶三莽焰莎訶

唸誦完畢，向右揮動三遍，普遍旋轉八方四維上下，如同大凈天一般，再也沒有污垢。在秘密集會之中，廣博莊嚴清凈。這叫做三昧耶法。如此結印之後，經書上說，即使是轉輪聖王、佛頂，以及其他所有相違背的真言，都無法得逞。隨即用各種香花飲食，奉獻給本尊及諸聖眾。然後發願迴向，並結部母護尊及自身契（手印）。

禪定手印和智慧手印三者相合，精進手印和力量手印彎曲如鉤，捻在忍辱手印和誓願手印的背部，猶如佛眼的形狀。禪定手印和智慧手印並排豎立張開，貼附在忍辱手印和誓願手印的側面。這叫做部母契（手印）。

曩莫三曼多母馱喃怛侄他唵嚕嚕薩普（二合）嚕入伐羅底瑟他悉馱路者你娑羅嚩羅他沙達你莎訶

唸誦三遍之後，用手印圍繞本尊聖者。這叫做護尊法。再用真言秘契加持自身四處。這叫做部母三昧耶法。

如此結印之後，每日四個時辰如法念誦。所說的四個時辰是：早晨、午時、黃昏、夜半。持四種念珠，作四種唸誦。一

【English Translation】 English version Fresh and clean. Arrange seats according to rank. The holy ones say: 'Holy one, by the power of your original vow, you do not abandon great compassion. Descend to this humble and defiled place to open up thoughts like those of the Avici Hell. May this meager offering, may you bestow your blessing and fulfill the wishes of all sentient beings.' Then recite the wonderful Gatha to praise, and form the Mudra of the Fire Court of the Eight Directions.

Both hands spread out palms, the wisdom hand is placed on top of the meditation hand, the Zen and wisdom fingers are erected and opened, called the Vajra Fire (Mudra).

Om Ah Samaya Ghini Hum

After reciting, circle the Mudra three times to the right. According to the mind's intention, whether near or far, it is like a huge city of flames. All demonic obstacles retreat and flee. Form the Samaya Mudra of the Heavenly Realms of the Ten Directions.

The meditation and wisdom hands cross each other internally, the heads of the forbearance and vow hands are twisted together, the diligence and strength hands are bent and attached to the back of the hand, like the shape of a three-pronged vajra. The Zen hand is twisted on the side of the diligence hand, and the wisdom and perfection hands are also like this.

Om Shankari Maha Samayama Svaha

After reciting, wave three times to the right, universally rotating in the eight directions, four intermediate directions, above and below, like the Great Pure Heaven, there is no more defilement. In the secret assembly, it is vast, solemn, and pure. This is called the Samaya Dharma. After forming this Mudra, the sutras say that even the Wheel-Turning King, the Buddha's Crown, and all other conflicting mantras cannot succeed. Then offer various incense, flowers, food, and drink to the principal deity and all the holy beings. Then make vows and dedicate the merits, and form the Mudra of the Mother of the Family, the Protector, and oneself.

The meditation and wisdom hands are combined in three ways, the diligence and strength hands are bent like hooks, twisted on the back of the forbearance and vow hands, like the shape of the Buddha's eye. The Zen and wisdom hands are erected and opened side by side, attached to the side of the forbearance and vow hands. This is called the Mudra of the Mother of the Family.

Namo Samanta Buddhanam Tadyatha Om Ruru Sphuru Jvala Tishtha Siddha Lochani Sarva Artha Sadhani Svaha

After reciting three times, surround the principal deity and holy beings with the Mudra. This is called the Dharma of the Protector. Then use the secret mantra Mudra to bless the four places of oneself. This is called the Samaya Dharma of the Mother of the Family.

After forming this Mudra, recite according to the Dharma at four times every day. The four times are: morning, noon, dusk, and midnight. Hold four kinds of rosaries and perform four kinds of recitations. One

者音聲唸誦。二者金剛唸誦合口動舌默誦是也。三者三摩地念誦心念誦是也。四者真實唸誦如字義修行是也。每欲誦先須洗浴依法結護。誦軍荼利小心真言。咒水灑散衣服上。旋浴所出不應跪腳想八葉蓮花以承其足。次想自身相好同於本尊。欲開戶時作一吽聲。然入道場禮懺三業。從初三昧耶次第結之。然持本尊真言。全跏半跏隨意而坐。二羽當心相去一寸。以珠相捻印成唸誦。乃至限滿一萬。若一千八百四百二百。下至一百八。數減如上不成唸誦。於一一時中不得散動及與他人語言。是名怛哩三昧耶唸誦法。唸誦畢以復陳懺悔。重結八供養。隨心發願無不成辨。復結三昧耶契。次第解之。至頂上散。

次作結界及火院界。左旋解之。又以輅車召集契。以禪智二度向外撥之。即成撥遣。即結部母護身方可起去。一切諸天皆見此人身。皆同聖者。諸惡鬼神不敢為害。怨家債主奉心敬禮。一切有情日夜利益。是故智者安心。此門秘密為行。常行惠施。悲念苦惱有情。不應起瞋嫌之心。是名三昧耶唸誦法。常于食上想有啰字以凈于食。復想自身三鈷金剛。當誦十力真言八遍。然後方食。

真言曰。

那莫薩嚩勃陀菩地薩多嚩(二合)南唵皤煙提帝孺磨利你莎嚩訶

軍荼利真言曰。

唵呼嚕呼

【現代漢語翻譯】現代漢語譯本唸誦有四種：第一種是音聲唸誦，即口頭唸誦出聲；第二種是金剛唸誦，即合口動舌，默默唸誦；第三種是三摩地念誦，即心念誦；第四種是真實唸誦，即按照字面意思修行。每次想要念誦之前，必須先洗浴，依法結護。唸誦軍荼利（Kundali，一種明王）小心真言，用咒過的水灑在衣服上。旋轉著離開浴室時，不應該跪著，觀想八葉蓮花承托雙足。然後觀想自身相好與本尊相同。想要開門時，作一個『吽』（Hum）聲，然後進入道場禮懺三業。從最初的三昧耶（Samaya，誓言）次第結印，然後持本尊真言。全跏或半跏隨意而坐，雙手當胸相距一寸，用念珠相捻，印成唸誦。乃至唸誦數量達到一萬遍，若一千八百遍、四百遍、二百遍，下至一百零八遍。數量減少如上，則不成唸誦。在每一個時辰中，不得散亂動搖，以及與他人說話。這叫做怛哩三昧耶（Tri-samaya）唸誦法。唸誦完畢，再次陳述懺悔，重新結八供養，隨心發願，沒有不成就的。再結三昧耶契（Samaya-mudra），次第解開，至頂上散開。接著作結界以及火院界，向左旋轉解開。又用輅車召集契，用禪智二度向外撥開，即成撥遣。然後結部母護身，才可以起身離去。一切諸天都能看見此人的身體，都如同聖者一般。諸惡鬼神不敢加害，怨家債主恭敬禮拜，一切有情日夜得到利益。因此智者安心於此門秘密修行，常行惠施，悲憫苦惱的有情，不應該生起嗔恨嫌棄之心。這叫做三昧耶唸誦法。常常在食物上觀想有『啰』（Ra）字，以清凈食物。再觀想自身為三鈷金剛，當誦十力真言八遍，然後才可食用。真言曰：那莫薩嚩勃陀菩地薩多嚩（Namo sarva buddha bodhisattvanam，皈命一切佛菩薩）唵皤煙提帝孺磨利你莎嚩訶（Om bhayam tedi ruma li ni svaha）軍荼利真言曰：唵呼嚕呼（Om hulu hulu）

【English Translation】 English version There are four types of recitation: The first is vocal recitation, which is reciting aloud. The second is Vajra recitation, which is reciting silently with the mouth closed and the tongue moving. The third is Samadhi recitation, which is reciting in the mind. The fourth is true recitation, which is practicing according to the meaning of the words. Before each recitation, one must bathe and establish protection according to the Dharma. Recite the small-hearted mantra of Kundali (a Wisdom King), and sprinkle the charmed water on the clothes. When leaving the bathroom, one should not kneel, but visualize an eight-petaled lotus supporting the feet. Then visualize oneself with the same auspicious marks as the principal deity. When wanting to open the door, make a 'Hum' sound, and then enter the Mandala to repent of the three karmas. From the initial Samaya (vow), form the mudras in sequence, and then hold the principal deity's mantra. Sit in full or half lotus position as desired, with the hands held at the heart, one inch apart, using prayer beads to form the recitation. Recite up to 10,000 times, or 1,800 times, 400 times, 200 times, or even 108 times. If the number is reduced as above, the recitation is not complete. During each session, one must not be distracted or speak to others. This is called the Tri-samaya recitation method. After the recitation, repeat the repentance, re-establish the eight offerings, and make vows according to one's heart; there is nothing that will not be accomplished. Then form the Samaya-mudra, release them in sequence, and scatter them at the crown of the head. Next, create the boundary and the fire-circle boundary, and dissolve it by rotating to the left. Also, use the chariot summoning mudra, and push the wisdom and skillful means degrees outward, which becomes the dismissal. Then form the protective mudra of the Mother of the Family, and only then can you get up and leave. All the gods can see this person's body, and they are all like sages. All evil ghosts and spirits dare not harm them, and enemies and debtors respectfully pay homage. All sentient beings benefit day and night. Therefore, the wise should be at peace in this secret practice, always practice generosity, and have compassion for suffering sentient beings, and should not give rise to feelings of anger and aversion. This is called the Samaya recitation method. Always visualize the syllable 'Ra' on the food to purify it. Then visualize oneself as a three-pronged Vajra, and recite the Ten Powers mantra eight times before eating. The mantra is: Namo sarva buddha bodhisattvanam (Homage to all Buddhas and Bodhisattvas) Om bhayam tedi ruma li ni svaha The Kundali mantra is: Om hulu hulu

嚕底瑟吒底瑟吒盤陀盤陀何那何那阿蜜哩帝吽泮吒莎訶

一切如來喜戲內供養契。

止觀外相叉　　禪智並端豎　　當心住供養　一切諸如來　　供養菩薩印　　隨奉所尊者　愿速加持之　　唵摩訶啰底(丁以反)

一切如。

來菩提鬘內供養契。

以此喜戲印　　向前直申之　　即成菩提鬘　愿證如來覺

密言曰。

唵嚧播戍鞞

一切如來金剛詠歌內供養契。

前印縮對臍　　漸上口當散　　奉金剛歌詠　愿契微妙音

密言曰。

唵室嚧(二合)多羅燥歌(輕)

一切如來金剛舞內供養契。

各作金剛拳　　禪支對心仰　　智回散檀慧　同旋頂上舒

密言曰。

唵薩嚩布際(輕)

一切如來焚香外供養契。

金剛縛下散　　如捻香焚之　　以如來香云　遍法界供養

密言曰。

唵缽羅曷羅尼(上)你

一切如來花外供養契。

禪智外相叉　　仰面而散之　　以微妙花云　普心持供養

密言曰。

唵頗羅迦迷

一切如來燈外供養契。

即以金剛縛　　禪智豎逼之　　持如來惠燈　普照眾事業

密言曰。

唵素底惹擬哩(二合)

【現代漢語翻譯】現代漢語譯本『嚕底瑟吒底瑟吒盤陀盤陀何那何那阿蜜哩帝吽泮吒莎訶』

一切如來喜戲內供養契。

止觀外相叉，禪智並端豎，當心住供養。一切諸如來，供養菩薩印，隨奉所尊者，愿速加持之。『唵摩訶啰底』(丁以反)

一切如來菩提鬘內供養契。

以此喜戲印，向前直申之，即成菩提鬘，愿證如來覺。

密言曰：

『唵嚧播戍鞞』

一切如來金剛詠歌內供養契。

前印縮對臍，漸上口當散，奉金剛歌詠，愿契微妙音。

密言曰：

『唵室嚧(二合)多羅燥歌(輕)』

一切如來金剛舞內供養契。

各作金剛拳，禪支對心仰，智回散檀慧，同旋頂上舒。

密言曰：

『唵薩嚩布際(輕)』

一切如來焚香外供養契。

金剛縛下散，如捻香焚之，以如來香云，遍法界供養。

密言曰：

『唵缽羅曷羅尼(上)你』

一切如來花外供養契。

禪智外相叉，仰面而散之，以微妙花云，普心持供養。

密言曰：

『唵頗羅迦迷』

一切如來燈外供養契。

即以金剛縛，禪智豎逼之，持如來惠燈，普照眾事業。

密言曰：

『唵素底惹擬哩(二合)』

【English Translation】 English version 'Luti se zha di se zha pan tuo pan tuo he na he na a mi li di hong pan zha suo he'

The inner offering mudra of joy and play of all Tathagatas (如來: Thus Come Ones).

The outer form of the wisdom and contemplation hands are crossed, the wisdom and meditation fingers are upright and close together, residing at the heart for offering. All Tathagatas, offering the Bodhisattva (菩薩: Enlightenment Being) mudra, following and offering to the respected one, may you quickly bestow blessings. 'Om maha ra di'

The inner offering mudra of the Bodhi (菩提: Enlightenment) garland of all Tathagatas.

With this mudra of joy and play, extend it straight forward, it immediately becomes a Bodhi garland, may you realize the Tathagata's enlightenment.

The secret mantra says:

'Om lu bo shu pi'

The inner offering mudra of the Vajra (金剛: Diamond/Thunderbolt) song of praise of all Tathagatas.

The previous mudra is drawn back to the navel, gradually raised to the mouth and then scattered, offering the Vajra song of praise, may it accord with the subtle and wonderful sound.

The secret mantra says:

'Om shi lu duo luo zao ge'

The inner offering mudra of the Vajra dance of all Tathagatas.

Each makes a Vajra fist, the meditation branch faces upwards at the heart, the wisdom turns and scatters the sandalwood wisdom, together they spin and extend above the head.

The secret mantra says:

'Om sa wa bu ji'

The outer offering mudra of burning incense of all Tathagatas.

The Vajra bond is scattered downwards, as if pinching incense and burning it, with the cloud of Tathagata incense, offering throughout the Dharma realm (法界: realm of reality).

The secret mantra says:

'Om bo luo he luo ni ni'

The outer offering mudra of flowers of all Tathagatas.

The wisdom and meditation hands are crossed outwards, facing upwards and scattering them, with subtle and wonderful flower clouds, universally holding and offering with the heart.

The secret mantra says:

'Om po luo jia mi'

The outer offering mudra of lamps of all Tathagatas.

Immediately with the Vajra bond, the wisdom and meditation fingers are upright and close together, holding the Tathagata's wisdom lamp, universally illuminating all undertakings.

The secret mantra says:

'Om su di re ni li'

一切如來涂香外供養契。

金剛縛心上　　散開似涂香　　持此妙栴檀　等海云供養

密言曰。

唵素犍蕩(引)霓

如是供養讚歎竟。以本尊三昧觀。令心不散。瑜伽行者以一切如來身口意金剛差別契加持己身。又想一切隨形好。盡莊嚴其身。即應誦摩訶三摩耶印百字言。令身堅固。便結本尊三昧耶契　毗盧遮那法身三昧耶契。

禪智外相叉　　忍愿端豎屈　　進力于背上　三節直豎之

真言曰(百字明也)。由以摩訶[銜-金+工]百字真言加持故。設犯無間罪。謗一切諸佛及方廣經。修真言者以本尊堅住己身故。現世所求悉地。謂最勝悉地金剛薩埵悉地。乃至如來最勝悉地。不改金剛界大印。便誦本尊根本明。

唵(一)摩折羅馱都(二)𤚥

定慧二羽捧珠鬘　　如本真言七遍已　捧至頂上覆當心　　堅住等引而唸誦　舌端微動唇齒合　　逆順循身觀相好　四時勤修不令間　　千百為限復過是　一切神通及福智　　現世同於遍照尊

行者唸誦分限畢已。捧珠頂上。勤發大愿。然後結三摩地印。入法界體性三昧。修習五字旋陀羅尼。

諸法本不生　　自性離言說　清凈無垢染　　因業等虛空　旋復諦思惟　　字字語真實　初后雖差別　

【現代漢語翻譯】現代漢語譯本一切如來涂香外供養契。

金剛縛於心上，散開如同涂香，持此美妙的栴檀（candana，一種香木），等同於海云般的供養。

密言曰：

唵素犍蕩(引)霓 (Om sugandhi)

如此供養讚歎完畢。以本尊三昧觀想，令心不散亂。瑜伽行者以一切如來身口意金剛差別契加持自身。又觀想一切隨形好（minor marks of perfection），完全莊嚴其身。即應誦摩訶三摩耶印百字言（Mahasamaya-mudra hundred-syllable mantra），令身堅固。便結本尊三昧耶契（Samaya-mudra）——毗盧遮那（Vairocana）法身三昧耶契。

禪智二羽外相叉，忍愿二指端直豎立並彎曲，進力二指于背上，三節直豎之。

真言曰（百字明也）。由於以摩訶[銜-金+工]百字真言加持的緣故，即使犯下無間罪（five heinous crimes），誹謗一切諸佛以及方廣經典，修真言者以本尊堅固安住于自身，現世所求悉地（siddhi，成就）皆可獲得，包括最勝悉地、金剛薩埵（Vajrasattva）悉地，乃至如來最勝悉地。不改變金剛界大印（Vajradhatu Mahamudra），便誦本尊根本明。

唵(一) 摩折羅馱都(二) 𤚥 (Om vajradhatu ah)

定慧二羽捧著珠鬘（rosary），如本真言唸誦七遍后，捧至頂上再放回心前，堅住于等引（samahita，三摩地狀態）而唸誦。舌端微微顫動，嘴唇和牙齒閉合，逆順循身觀想相好（marks of perfection）。四時勤奮修習不間斷，以千百遍為限，或者超過這個數量。一切神通以及福德智慧，現世就如同遍照尊（Vairocana）。

行者唸誦分限完畢后，捧珠鬘至頂上，勤奮發起大愿。然後結三摩地印（Samadhi-mudra），入法界體性三昧（Dharmadhatu-svabhava-samadhi）。修習五字旋陀羅尼（five-syllable revolving dharani）。

諸法本不生，自性離言說，清凈無垢染，因業等虛空，旋轉反覆諦思惟，字字語真實，初后雖差別

【English Translation】 English version The Outer Offering Mudra of Incense for All Tathagatas.

With the Vajra bond on the heart, spread open like incense, holding this wonderful candana (sandalwood), offering like a sea of clouds.

The secret mantra says:

Om Sugandhi

After completing the offering and praise in this way, contemplate with the Samadhi of the principal deity, keeping the mind undisturbed. The yogi, with the Vajra difference mudras of body, speech, and mind of all Tathagatas, blesses his own body. Also, visualize all the minor marks of perfection, completely adorning his body. Then, he should recite the hundred-syllable mantra of the Mahasamaya-mudra, making the body firm. Then form the Samaya-mudra of the principal deity—the Dharmakaya Samaya-mudra of Vairocana.

The wisdom and meditation hands are crossed outwards, the forbearance and wish fingers are upright and bent, the progress and strength fingers are on the back, the three sections are upright.

The mantra says (also the hundred-syllable mantra). Because of the blessing with the Maha [銜-金+工] hundred-syllable mantra, even if one commits the five heinous crimes, slanders all the Buddhas and the Vaipulya Sutras, the mantra practitioner, with the principal deity firmly dwelling in his body, can obtain all the siddhis (achievements) sought in this life, including the supreme siddhi, the Vajrasattva siddhi, and even the supreme siddhi of the Tathagata. Without changing the Vajradhatu Mahamudra, recite the principal deity's root mantra.

Om Vajradhatu Ah

The meditation and wisdom hands hold a rosary, after reciting the root mantra seven times, raise it to the crown of the head and then return it to the heart, firmly dwelling in samahita (a state of samadhi) and reciting. The tip of the tongue trembles slightly, the lips and teeth are closed, visualizing the marks of perfection along the body in forward and reverse order. Diligently practice at all times without interruption, with a limit of a thousand or a hundred, or even more than that. All supernatural powers and blessings and wisdom, in this life, will be the same as the Vairocana.

After the practitioner has completed the recitation limit, raise the rosary to the crown of the head, diligently make great vows. Then form the Samadhi-mudra, enter the Dharmadhatu-svabhava-samadhi. Practice the five-syllable revolving dharani.

All dharmas are originally unborn, their nature is beyond words, pure and without defilement, the cause and karma are like space, revolve and repeatedly contemplate, each word is true, although the beginning and end are different

所生皆歸一　不捨是三昧　　兼住無緣悲　普愿諸有情　　如我無有異

行者從三昧出已。即結根本印。誦本明七遍。復以供養供養諸佛。以妙音詞稱揚讚歎獻閼伽水。以降三世印左旋解界。即結金剛解脫印。奉送諸聖。各還本土。印結前三昧耶印。忍愿承花至頂上散。真言。

唵(一)訖哩(二合)妒縛(入聲呼)薩怛縛嘌托(二合)(二)悉地捺多曳他努誐(引)(三)蘗瑳特鑁(四)沒馱尾灑焰補那羅(引)誐么那(引)也都(五)唵(六)么折羅薩怛縛(二合)穆(七)

作此法已。重以三昧耶印誦加持明。以印四處。然後灌頂被金剛甲冑。依前四禮四方佛。懺悔發願等。然後依閑靜處嚴以香花。依本尊三摩地讀誦方廣大乘經典。隨意經行。

若有眾生遇此教　　晝夜四時精進修　現世證得歡喜地　　后十六產生正覺

普通諸部凈數珠契。

二羽蓮花掌　忍愿補開峰　余度盡相著　微以開敷勢。

唵嚩蘇嚩底室哩曳莎波訶

結是印已。當取數珠。捧左契中唸誦七遍。即名清凈通五部執數珠契。唸誦之時。若持佛部以進力捻珠。若持金剛部以忍愿捻珠。若持蓮花部。以戒方度捻珠。略明三部唸誦法要。寶部及羯磨部待后別釋。凡念珠法。二羽當心相去

【現代漢語翻譯】現代漢語譯本　所生之物最終都歸於一，　不捨棄這種三昧（Samadhi，禪定），同時安住于無緣大悲（unconditional compassion），　普遍希望一切有情眾生，　都和我一樣沒有差別。

修行者從三昧禪定中出來后，就結根本印（mudra，手印），誦本尊真言七遍，再用供品供養諸佛，用美妙的言辭稱揚讚歎，獻閼伽水（arghya，供水）。然後用降三世印（Trailokyavijaya mudra）左旋解界，接著結金剛解脫印（Vajra Vimoksha mudra），恭送諸聖眾返回各自的本土。手印結成前，結三昧耶印（Samaya mudra），用忍愿承花至頂上散花，並誦真言：

唵（om）訖哩（二合）妒縛（入聲呼）薩怛縛嘌托（二合）悉地捺多曳他努誐（引）蘗瑳特鑁沒馱尾灑焰補那羅（引）誐么那（引）也都唵么折羅薩怛縛（二合）穆

做完這些法事後，再次用三昧耶印誦加持真言，用手印加持身體的四個部位，然後接受灌頂，披上金剛甲冑。依照之前的儀軌，向四方佛頂禮，懺悔發願等等。之後在清凈安靜的地方，用香花莊嚴，依照本尊的三摩地（Samadhi，禪定），讀誦方廣大乘經典，隨意經行。

若有眾生遇到此教法，　晝夜四時精進修行，　現世就能證得歡喜地（pramudita，菩薩十地之第一地），　后十六世就能成就正覺。

普通諸部通用的清凈數珠契（mala mudra，念珠手印）。

兩手作蓮花掌，　忍愿稍微打開，　其餘手指互相接觸，　呈現微微開放的姿勢。

唵嚩蘇嚩底室哩曳莎波訶

結成這個手印后，應當拿起數珠，放在左手契印中唸誦七遍，這就叫做清凈通五部的執數珠契（mala mudra，念珠手印）。唸誦的時候，如果持佛部，用進力捻珠；如果持金剛部，用忍愿捻珠；如果持蓮花部，用戒方度捻珠。這裡簡略說明三部的唸誦法要，寶部和羯磨部等待以後再分別解釋。凡是念珠的用法，兩手應當放在胸前，保持一定的距離。

【English Translation】 English version 　All that is born returns to one, 　Not abandoning this Samadhi (concentration), abiding in unconditioned compassion, 　Universally wishing all sentient beings, 　To be no different from me.

After the practitioner emerges from Samadhi, he forms the root mudra (hand gesture), recites the root mantra seven times, and then offers offerings to all the Buddhas. He praises and extols with beautiful words, and offers arghya water (offering water). Then, using the Trailokyavijaya mudra (conquering the three worlds mudra), he rotates counterclockwise to dissolve the boundary. Next, he forms the Vajra Vimoksha mudra (Vajra liberation mudra), respectfully sending the holy beings back to their respective lands. Before forming the mudra, he forms the Samaya mudra (vow mudra), using the ring and little fingers to carry flowers to the top of the head and scatter them, reciting the mantra:

Om Krtva Satva Pyut Siddhi Dadyetha Nugah Gartrachatvam Buddha Vishayam Puna Ragamana Yado Om Vajra Satva Muh

After performing these rituals, he again uses the Samaya mudra to recite the empowerment mantra, using the mudra to empower the four places on the body. Then, he receives the initiation and dons the Vajra armor. Following the previous procedures, he prostrates to the Buddhas of the four directions, repents, makes vows, and so on. Then, in a quiet and secluded place, he adorns it with incense and flowers, and according to the Samadhi (concentration) of the principal deity, he recites the extensive Mahayana scriptures, walking around at will.

If there are sentient beings who encounter this teaching, 　Diligently cultivating day and night, at all times, 　In this life, they will attain the Joyful Ground (Pramudita, the first of the ten Bodhisattva grounds), 　In the next sixteen lives, they will achieve perfect enlightenment.

The common pure number rosary mudra (mala mudra) for all divisions.

Both hands form lotus palms, 　The ring and little fingers slightly opened, 　The remaining fingers touching each other, 　Presenting a slightly open posture.

Om Vasu Vasati Shriye Svaha

After forming this mudra, one should take the rosary, hold it in the left hand mudra, and recite seven times. This is called the pure rosary mudra (mala mudra) that connects to the five divisions. When reciting, if holding the Buddha division, use the middle finger to turn the beads; if holding the Vajra division, use the ring and little fingers to turn the beads; if holding the Lotus division, use the index and thumb fingers to turn the beads. Here, the essential methods of recitation for the three divisions are briefly explained. The Jewel division and the Karma division will be explained separately later. In general, for the use of the rosary, both hands should be placed in front of the chest, maintaining a certain distance.

一寸。以珠相捻即成唸誦。此法于瑜伽中廣說。

又于阿阇梨授得此法。與前稍殊。唯以慧掌橫仰。定羽覆上。以捻珠相捻近。即成十波羅蜜。唸誦時。燒香散花獻燈涂香供養等。

燒香真言曰。

唵跋折羅杜鞞阿

散花真言曰。

唵跋折羅補瑟鞞唵

獻燈真言曰。

唵跋折羅盧計你

涂香真言曰。

唵跋折羅[口*犍]提伽

涂香及花燒香飯食燈明護摩。縱不辨余物。以是六種之物不應闕少。次當運想。此香菸作五色光明雲臺。流佈遍滿十方三世一切諸佛國土。作種種伎樂。出妙音聲歌唄讚嘆。作種種栴檀沉水上妙諸香。作種種肴膳湯藥上妙眾味。作種種衣服瓔珞流泉浴池上妙諸觸。作種種禪定智慧清凈實相無量法門。悉充滿法界以為佛事。供養十方三世諸佛一切三寶。攝受亦熏一切眾生。發菩提心。於一一佛前悉見如此身供養等無有異。又愿云一切眾生悉入我法界海中。了知如是供養從心想生無有自性。心不取著。此念成已。即便五體投地口自唱言。即當了知身口意業充滿法界。

三摩地供養次第儀式

凡慾念誦。先結三昧耶契安自頂上。此等一一印。先從一切如來大丈夫相莊嚴身份支節所生。一一如來有無量俱胝百千印。一一印各

【現代漢語翻譯】現代漢語譯本一寸。用念珠互相捻動即可進行唸誦。此法在瑜伽中廣泛講述。

又從阿阇梨（Acharya，導師）處獲得此法，與前述稍有不同。僅以慧掌（智慧之掌）橫向仰起，定羽（禪定之羽）覆蓋其上。用捻珠互相捻動靠近，即成就十波羅蜜（十種到達彼岸的方法）。唸誦時，燒香、散花、獻燈、涂香等供養。

燒香真言曰：

唵跋折羅杜鞞阿

散花真言曰：

唵跋折羅補瑟鞞唵

獻燈真言曰：

唵跋折羅盧計你

涂香真言曰：

唵跋折羅 [口*犍]提伽

涂香以及花、燒香、飯食、燈明、護摩（Homa，火供）。即使不能準備其他物品，這六種物品也不應缺少。接下來應當觀想，此香菸化作五色光明雲臺，流佈遍滿十方三世一切諸佛國土，化作種種伎樂，發出美妙音聲歌唄讚嘆，化作種種栴檀（Chandana，檀香）、沉水（Agaru，沉香）上妙諸香，化作種種肴膳湯藥上妙眾味，化作種種衣服瓔珞流泉浴池上妙諸觸，化作種種禪定智慧清凈實相無量法門，全部充滿法界，以此作為佛事，供養十方三世諸佛一切三寶，攝受也熏習一切眾生，發起菩提心。在每一尊佛前都見到如此自身供養等沒有差異。又愿一切眾生都進入我的法界海中，了知如此供養從心想生，沒有自性，心不執著。此念成就后，即便五體投地，口中自唱，即當了知身口意業充滿法界。

三摩地（Samadhi，禪定）供養次第儀式

凡是想要念誦，先結三昧耶契（Samaya Mudra，本誓印）安放在自己頭頂上。這些每一個手印，首先從一切如來大丈夫相莊嚴身份支節所生，每一尊如來有無量俱胝百千印，每一個手印各自……

【English Translation】 English version One 'tsun' (寸, approximately one inch). By twisting the beads together, one can perform the recitation. This method is extensively described in Yoga.

Furthermore, this method was received from the Acharya (阿阇梨, teacher), slightly different from the previous one. Only the wisdom palm (慧掌, palm of wisdom) is held horizontally upward, with the meditation feather (定羽, feather of meditation) covering it. By twisting the beads together closely, one accomplishes the Ten Paramitas (十波羅蜜, ten perfections). During recitation, offerings such as burning incense, scattering flowers, offering lamps, and applying fragrant paste are made.

The mantra for burning incense is:

Om Vajra Dhupi Ah

The mantra for scattering flowers is:

Om Vajra Puspe Om

The mantra for offering lamps is:

Om Vajra Loke

The mantra for applying fragrant paste is:

Om Vajra Gandhe Ga

Fragrant paste, flowers, burning incense, food, lamps, and Homa (護摩, fire offering): even if other items cannot be prepared, these six items should not be lacking. Next, one should visualize that this incense smoke transforms into a five-colored radiant cloud platform, spreading and filling the lands of all Buddhas in the ten directions and three times. It transforms into various musical performances, emitting wonderful sounds of singing and praise. It transforms into various Chandana (栴檀, sandalwood), Agaru (沉水, aloeswood), and supreme fragrances. It transforms into various delicacies, soups, and medicines of supreme flavors. It transforms into various clothes, necklaces, flowing springs, bathing ponds, and supreme sensations. It transforms into various meditations, wisdom, pure true marks, and immeasurable Dharma gates, all filling the Dharma realm, using this as a Buddha activity, offering to all Buddhas and all Three Jewels in the ten directions and three times, embracing and perfuming all sentient beings, and generating Bodhicitta (菩提心, the mind of enlightenment). In front of each Buddha, one sees such self-offering and so on, without any difference. Furthermore, one wishes that all sentient beings enter my Dharma realm sea, understanding that such offerings arise from mental thought, without self-nature, and the mind does not cling. Once this thought is accomplished, one immediately prostrates with the five limbs touching the ground and chants aloud, realizing that the actions of body, speech, and mind fill the Dharma realm.

The Order and Ritual of Samadhi (三摩地, meditation) Offering

Whenever one wishes to recite, first form the Samaya Mudra (三昧耶契, vow mudra) and place it on top of one's head. Each of these mudras arises from the dignified body parts and joints of all Tathagatas (如來, Thus Come Ones) with the marks of a great man. Each Tathagata has immeasurable 'koti' (俱胝, a large number) hundreds of thousands of mudras, and each mudra...

有無量僕從。我今略說一印生差別印。隨眾法用一真言生一切真言。若廣說如是流佈教行。則有無量不假廣說。何以故我于餘部以廣分別竟。于諸三部所說律法及成就印咒。皆任取用。行者不應食一切臭穢。余殘宿食皆不應食。若食者不證悉地。乃至供養佛菩薩食。亦不應食之。亦不應食青黑等物。亦不坐佛床法床僧床和上阇梨父母等床。坐臥吃食乃至不得語食共人傳器食。如毗那耶教中。我以廣分別竟。如是等法略說少耳。若我住廣劫欲演說不可窮盡。其所食器。純用赤白銅梡等食。亦不手揩齒。咒者應知。正跏端坐如法默食。不得往死喪家初產生家不凈人家旃荼羅家。亦不持殘臭宿食供養及自食啖。每日三時自誓歸依佛法大菩薩僧。發菩提心凈治三業思惟六念。所謂三寶戒施天等。一心梵行清凈莫如外道。髮長甲铦則潔凈。若髮長則蟣虱所生。隨生障咎。梳洗多功。唸誦數小。若髮長甲铦里停垢穢。拈香燒香便污觸。隨生障咎。日月蝕時勿觀論。亦勿譏謗和上阿阇梨。見有國土無主交亂。特勿住中修法念誦。勿住于神龍護地藥叉羅剎常集住地。尸陀林無佛法地。虎狼住地多蚊虻地。無雨方地多饒風地。多賊住地屠殺住地。沽酒住地賣經像地。賣兇具地淫女地及眾住地。皆勿住中營法念誦。悉不成就。善分別知。一

切唸誦品中。此法為最廣成。小功小成。若請召法時。若唸誦時。若作一切求愿法。應斷一切善不善語。于唸誦處結跏趺坐。想諸妙法成香水河身沒澡浴。咒印印身。當觀自身為佛菩薩等。涂香遍身。一切唸誦不應搖動漫觀聽察。若有破坐動搖謦欬等。即重輪結浴印印身。持以凈水洗手漱口如法念誦廣成。小功小成。隨上中下定成就故。總有三種所求。一為成就真言故。二為滅罪獲福故。三為未來果故。

三十七漫荼羅主名號密語　跋折羅馱睹　阿閦鞞　阿羅怛娜三婆頗　嚧計攝伐羅阿羅阇　阿目伽悉地　跋折羅薩埵(普賢菩薩)　跋折羅阿羅伽(摩訶大愛菩薩)　跋折羅阇(不空王菩薩)跋折羅娑度(歡喜王菩薩)　已上四菩薩東方阿閦鞞金剛部　跋折羅阿羅怛那(虛空藏菩薩)　跋折羅帝阇(大威光菩薩)　跋折羅計都(寶憧大菩薩)　跋折羅訶娑(常歡喜笑菩薩)　已上四菩薩南方寶生如來部　跋折羅達羅摩(觀自在菩薩)　跋折羅底乞瑟那(文殊師利菩薩)　跋折羅計睹(才發心菩薩)　跋折羅婆娑(無言大菩薩)　已上四菩薩西方蓮花部阿彌陀如來部　跋折羅羯磨(毗首羯磨大菩薩)　跋折羅阿羅乞叉(鬥戰勝精進大菩薩)　跋折羅藥叉(摧伏一切魔大菩薩)　跋折羅散地(如來拳大菩薩)　已上四

【現代漢語翻譯】現代漢語譯本：在一切唸誦品中，此法是最為廣大圓滿的，能以小的努力獲得小的成就。如果進行請召法、唸誦，或者進行一切祈願法時，應當斷絕一切善與不善的言語。在念誦的地方結跏趺坐，觀想諸妙法化成香水河，自身沉浸其中進行澡浴。用咒印加持自身，應當觀想自身為佛菩薩等。涂香遍滿全身。一切唸誦都不應該搖動身體、漫不經心、觀望聽察。如果出現破坐、動搖、咳嗽等情況，就重新結輪浴印加持自身，用凈水洗手漱口，如法念誦，就能獲得廣大圓滿的成就，小的努力獲得小的成就，根據上、中、下三種情況決定成就的大小。總共有三種所求：一是為成就真言，二是為滅罪獲福，三是為未來世的果報。

三十七尊漫荼羅主名號密語： Vajradhātu（金剛界） Akshobhya（阿閦鞞佛） Ratnasambhava（寶生佛） Lokeshvara Raja（嚧計攝伐羅阿羅阇） Amoghasiddhi（不空成就佛） Vajrasattva（跋折羅薩埵，普賢菩薩） Vajraraga（跋折羅阿羅伽，摩訶大愛菩薩） Vajraraja（跋折羅阇，不空王菩薩） Vajrasadhu（跋折羅娑度，歡喜王菩薩）以上四位菩薩屬於東方阿閦鞞佛金剛部。 Vajraratna（跋折羅阿羅怛那，虛空藏菩薩） Vajratejas（跋折羅帝阇，大威光菩薩） Vajraketu（跋折羅計都，寶幢大菩薩） Vajrahasa（跋折羅訶娑，常歡喜笑菩薩）以上四位菩薩屬於南方寶生如來部。 Vajradharma（跋折羅達羅摩，觀自在菩薩） Vajratikshna（跋折羅底乞瑟那，文殊師利菩薩） Vajraketu（跋折羅計睹，才發心菩薩） Vajrabhasa（跋折羅婆娑，無言大菩薩）以上四位菩薩屬於西方蓮花部阿彌陀如來部。 Vajrakarma（跋折羅羯磨，毗首羯磨大菩薩） Vajraraksha（跋折羅阿羅乞叉，鬥戰勝精進大菩薩） Vajrayaksha（跋折羅藥叉，摧伏一切魔大菩薩） Vajrasandhi（跋折羅散地，如來拳大菩薩）以上四位

【English Translation】 English version: Among all recitations, this Dharma is the most extensive and complete, achieving small accomplishments with little effort. When performing invocation rituals, recitations, or any wish-fulfilling practices, one should abstain from all good and bad speech. Sit in the lotus position (結跏趺坐) at the recitation place, visualizing all the wonderful Dharmas transforming into a river of fragrant water, immersing oneself in it for bathing. Seal the body with mantra mudras, and visualize oneself as a Buddha, Bodhisattva, etc. Anoint the entire body with fragrant ointment. During all recitations, one should not sway the body, be inattentive, or look around and listen carelessly. If there are disruptions such as breaking the seated posture, swaying, or coughing, re-form the wheel-bathing mudra (輪結浴印) to seal the body, wash hands and rinse the mouth with clean water, and recite according to the Dharma to achieve extensive and complete accomplishments, achieving small accomplishments with little effort, with the degree of achievement determined by the superior, intermediate, or inferior circumstances. There are three types of requests in total: first, to achieve the mantra; second, to eliminate sins and gain blessings; and third, for the future fruition.

Secret Mantras of the Names of the Thirty-Seven Mandala Lords: Vajradhātu (金剛界, Diamond Realm) Akshobhya (阿閦鞞佛, Immovable Buddha) Ratnasambhava (寶生佛, Jewel-Born Buddha) Lokeshvara Raja (嚧計攝伐羅阿羅阇, Lokeshvara King) Amoghasiddhi (不空成就佛, Infallible Success Buddha) Vajrasattva (跋折羅薩埵, Universal Worthy Bodhisattva) Vajraraga (跋折羅阿羅伽, Great Love Bodhisattva) Vajraraja (跋折羅阇, Unfailing King Bodhisattva) Vajrasadhu (跋折羅娑度, Joyful King Bodhisattva) The above four Bodhisattvas belong to the Vajra Division of Akshobhya Buddha in the East. Vajraratna (跋折羅阿羅怛那, Space-Treasure Bodhisattva) Vajratejas (跋折羅帝阇, Great Light Bodhisattva) Vajraketu (跋折羅計都, Jewel Banner Bodhisattva) Vajrahasa (跋折羅訶娑, Always Joyful Laughing Bodhisattva) The above four Bodhisattvas belong to the Ratnasambhava Buddha Division in the South. Vajradharma (跋折羅達羅摩, Self-Existing Bodhisattva) Vajratikshna (跋折羅底乞瑟那, Manjushri Bodhisattva) Vajraketu (跋折羅計睹, Just-Generated-Mind Bodhisattva) Vajrabhasa (跋折羅婆娑, Wordless Great Bodhisattva) The above four Bodhisattvas belong to the Lotus Division of Amitabha Buddha in the West. Vajrakarma (跋折羅羯磨, Vishvakarman Great Bodhisattva) Vajraraksha (跋折羅阿羅乞叉, Victorious-in-Battle Diligent Great Bodhisattva) Vajrayaksha (跋折羅藥叉, Subduing-All-Demons Great Bodhisattva) Vajrasandhi (跋折羅散地, Tathagata-Fist Great Bodhisattva) The above four

菩薩北方不空如來羯磨部　薩埵跋折哩(一切如來金剛波羅蜜三摩地灌頂智)　阿羅怛那跋折哩(一切如來金剛寶灌頂智)達磨跋折哩(一切如來金剛法波羅蜜三摩地灌頂智)羯磨跋折哩(一切如來羯磨波羅蜜作佛事業灌頂智)。

已上四部波羅蜜　跋折羅啰斯(喜戲)　跋折羅摩㘑(鬘)　跋折羅祇帝(歌詠頌)　跋折羅涅里底(舞羯磨智)　已上四種內供養　跋折羅杜鞞(香)　跋折羅補瑟篦(花)　跋折羅嚧計(燈)　跋折羅健提(涂香)　已上四種外供養　跋折羅俱舍阇(鉤召集)　跋折羅跋賒吽(罥索引入)　跋折羅薩普吒梵(鉤鎖縛)　跋折羅毗賒呼(攝入召一切如來部事者)

八曼荼羅道場主名號　謁利(二合)訶缽得茫(引)沒哩耶(觀世音菩薩)　唵迷訶哩你(彌勒菩薩)　阿迦舍揭婆耶(虛空藏菩薩)　而嚩起哩惹耶(普賢菩薩)　嗚鑁摩羅(金剛藏菩薩)　室哩阇阿羅伽(文殊師利菩薩)　娑阿羅嚩(除一切蓋障菩薩)　䞘哩阿羅茄(地藏菩薩)吽摩訶尾啰(毗盧遮那佛)

梵名十方佛　娜慕婆誐嚩帝阿屈閦鞞(東方)娜慕婆誐嚩帝阿輸伽失里(東南方無憂勝)娜慕婆誐嚩帝啰怛曩三婆頗(南方寶生)　娜慕婆誐嚩帝瑟野胝(西南方寶施)　娜慕婆誐嚩帝阿彌陀婆(西方阿

【現代漢語翻譯】現代漢語譯本：菩薩北方不空如來羯磨部：薩埵跋折哩（Sattvavajri，一切如來金剛波羅蜜三摩地灌頂智），阿羅怛那跋折哩（Aratnavajri，一切如來金剛寶灌頂智），達磨跋折哩（Dharmavajri，一切如來金剛法波羅蜜三摩地灌頂智），羯磨跋折哩（Karmavajri，一切如來羯磨波羅蜜作佛事業灌頂智）。

以上四部波羅蜜：跋折羅啰斯（Vajrarasi，喜戲），跋折羅摩㘑（Vajramale，鬘），跋折羅祇帝（Vajragiti，歌詠頌），跋折羅涅里底（Vajranrtye，舞羯磨智）。以上四種內供養：跋折羅杜鞞（Vajradhupe，香），跋折羅補瑟篦（Vajrapuspe，花），跋折羅嚧計（Vajraloke，燈），跋折羅健提（Vajragandhe，涂香）。以上四種外供養：跋折羅俱舍阇（Vajrankusa-ja，鉤召集），跋折羅跋賒吽（Vajrapasa-hum，罥索引入），跋折羅薩普吒梵（Vajrasphota-vam，鉤鎖縛），跋折羅毗賒呼（Vajravesa-hu，攝入召一切如來部事者）。

八曼荼羅道場主名號：謁利（二合）訶缽得茫（引）沒哩耶（Avalokiteśvara，觀世音菩薩），唵迷訶哩你（Maitreya，彌勒菩薩），阿迦舍揭婆耶（Akasagarbha，虛空藏菩薩），而嚩起哩惹耶（Samantabhadra，普賢菩薩），嗚鑁摩羅（Vajragarbha，金剛藏菩薩），室哩阇阿羅伽（Manjushri，文殊師利菩薩），娑阿羅嚩（Sarvanivaranaviskambhin，除一切蓋障菩薩），䞘哩阿羅茄（Ksitigarbha，地藏菩薩），吽摩訶尾啰（Mahavairocana，毗盧遮那佛）。

梵名十方佛：娜慕婆誐嚩帝阿屈閦鞞（Namobhagavate Akshobhya，東方），娜慕婆誐嚩帝阿輸伽失里（Namobhagavate Asokashri，東南方無憂勝），娜慕婆誐嚩帝啰怛曩三婆頗（Namobhagavate Ratnasambhava，南方寶生），娜慕婆誐嚩帝瑟野胝（Namobhagavate Syatici，西南方寶施），娜慕婆誐嚩帝阿彌陀婆（Namobhagavate Amitabha，西方阿彌陀佛）。

【English Translation】 English version: Bodhisattva Northern Amoghasiddhi（不空如來） Karma Section: Sattvavajri (The Samadhi Empowerment Wisdom of Vajra Paramita of All Tathagatas), Aratnavajri (The Empowerment Wisdom of Vajra Jewel of All Tathagatas), Dharmavajri (The Samadhi Empowerment Wisdom of Vajra Dharma Paramita of All Tathagatas), Karmavajri (The Empowerment Wisdom of Karma Paramita of All Tathagatas for Performing Buddha Activities).

The above are the Four Paramitas: Vajrarasi (Joyful Play), Vajramale (Garland), Vajragiti (Singing Praises), Vajranrtye (Dance Karma Wisdom). The above are the Four Internal Offerings: Vajradhupe (Incense), Vajrapuspe (Flower), Vajraloke (Lamp), Vajragandhe (Perfume). The above are the Four External Offerings: Vajrankusa-ja (Hook to Summon), Vajrapasa-hum (Noose to Draw In), Vajrasphota-vam (Hook to Bind), Vajravesa-hu (Entering and Summoning All Tathagata Activities).

Names of the Lords of the Eight Mandala Mandapas: Avalokiteśvara (觀世音菩薩), Maitreya (彌勒菩薩), Akasagarbha (虛空藏菩薩), Samantabhadra (普賢菩薩), Vajragarbha (金剛藏菩薩), Manjushri (文殊師利菩薩), Sarvanivaranaviskambhin (除一切蓋障菩薩), Ksitigarbha (地藏菩薩), Mahavairocana (毗盧遮那佛).

Sanskrit Names of the Buddhas of the Ten Directions: Namobhagavate Akshobhya (東方), Namobhagavate Asokashri (東南方無憂勝), Namobhagavate Ratnasambhava (南方寶生), Namobhagavate Syatici (西南方寶施), Namobhagavate Amitabha (西方阿彌陀佛).

彌陀)娜慕婆誐嚩帝蘇姑蘇密多失里曳(西北方善開敷)娜慕婆誐嚩帝阿目佉悉悌(北方不空成就)娜慕婆誐嚩帝僧姑蘇密多(東北方開敷)　娜慕婆誐嚩帝帝儒失里耶(上方光勝)　娜慕婆誐嚩帝吠盧遮那怛他誐多三藐三母馱耶(下方毗盧遮那)

梵名十號　怛他誐妒羅干(如來應供)　三藐三母馱(正遍智)尾你耶(明)者羅(行)拏慘半那(足)素誐妒(善逝)路迦尾(世間解無上)娜弩怛啰補嚕灑(丈夫)娜弭耶(調)些羅底(丁以反御)舍些跢(師)泥嚩難(天)摩拏史耶南者(人)母度(佛)薄誐鑁(世尊)

自在天真言。唵伊舍那耶。

天帝釋真言。唵因達羅耶。

火天神真言。唵阿祇那曳。

琰魔王真言。唵琰摩耶。

羅叉娑真言。唵羅叉娑地婆多曳。

諸龍及水神真言。唵婆盧拏耶。

諸風神真言。唵婆耶毗。

諸藥叉眾真言。唵藥叉苾地耶陀里。

又於此方諸鬼神真言。唵比止比止毗舍遮南[功/蟲][功/蟲]部多南娑婆訶。

爾時薄伽梵。從金剛輪建立世界。從金剛剎想有◇琰字成世界輪。所謂地輪風輪空輪。彼輪界盡皆黑色。復想kaṃ 劍字成金剛圍山。純以雜寶而用莊嚴。復于虛空輪想有vaṃ [口*梵]字

【現代漢語翻譯】現代漢語譯本娜慕婆誐嚩帝蘇姑蘇密多失里曳（西北方善開敷）：敬禮薄伽梵，善妙開敷吉祥者（西北方）。娜慕婆誐嚩帝阿目佉悉悌（北方不空成就）：敬禮薄伽梵，不空成就者（北方）。娜慕婆誐嚩帝僧姑蘇密多（東北方開敷）：敬禮薄伽梵，開敷者（東北方）。娜慕婆誐嚩帝帝儒失里耶（上方光勝）：敬禮薄伽梵，光輝吉祥者（上方）。娜慕婆誐嚩帝吠盧遮那怛他誐多三藐三母馱耶（下方毗盧遮那）：敬禮薄伽梵，毗盧遮那如來正等覺者（下方）。

梵名十號：怛他誐妒羅干（如來應供）：如來、應供。三藐三母馱（正遍智）：正遍知。尾你耶（明）：明。者羅（行）：行。拏慘半那（足）：足。素誐妒（善逝）：善逝。路迦尾（世間解無上）：世間解、無上。娜弩怛啰補嚕灑（丈夫）：丈夫。娜弭耶（調）：調御。些羅底（丁以反御）舍些跢（師）：師。泥嚩難（天）摩拏史耶南者（人）母度（佛）：天人師、佛。薄誐鑁（世尊）：世尊。

自在天真言：唵伊舍那耶。

天帝釋真言：唵因達羅耶。

火天神真言：唵阿祇那曳。

琰魔王真言：唵琰摩耶。

羅叉娑真言：唵羅叉娑地婆多曳。

諸龍及水神真言：唵婆盧拏耶。

諸風神真言：唵婆耶毗。

諸藥叉眾真言：唵藥叉苾地耶陀里。

又於此方諸鬼神真言：唵比止比止毗舍遮南[功/蟲][功/蟲]部多南娑婆訶。

爾時薄伽梵。從金剛輪建立世界。從金剛剎想有◇琰字成世界輪。所謂地輪風輪空輪。彼輪界盡皆黑色。復想kaṃ 劍字成金剛圍山。純以雜寶而用莊嚴。復于虛空輪想有vaṃ [口*梵]字

【English Translation】 English version Namo Bhagavate Sukusumita Shriye (Northwest well-opened and flourishing): Homage to the Bhagavan, the auspicious one who is well-opened and flourishing (Northwest). Namo Bhagavate Amoghasiddhi (North Unfailing Success): Homage to the Bhagavan, the Unfailing Accomplisher (North). Namo Bhagavate Samkusumita (Northeast Flourishing): Homage to the Bhagavan, the Flourishing One (Northeast). Namo Bhagavate Tejo Shriya (Above Light Victory): Homage to the Bhagavan, the glorious one of light (Above). Namo Bhagavate Vairocana Tathagata Samyak-Sambuddhaya (Below Vairocana): Homage to the Bhagavan, Vairocana Tathagata, the Perfectly Enlightened One (Below).

Ten Titles in Sanskrit: Tathagato 'rhan (Tathagata, Worthy One): Tathagata, Arhat (Worthy One). Samyak-sambuddha (Perfectly Enlightened): Perfectly Enlightened. Vidya (Clarity): Clarity. Carana (Conduct): Conduct. Sampanna (Endowed): Endowed. Sugato (Well-gone): Well-gone. Lokavidu (Knower of the World, Supreme): Knower of the World, Supreme. Anuttara Purusa (Unsurpassed Man): Unsurpassed Man. Damya (Taming): Taming. Sarathi Shasta (Teacher): Teacher. Devanam Manusyanam ca (Of Gods and Humans) Buddha (Buddha): Teacher of Gods and Humans, Buddha. Bhagavan (World Honored One): World Honored One.

Mantra of Ishana (Lord of the Northeast): Om Ishanaya.

Mantra of Indra (King of the Gods): Om Indraya.

Mantra of Agni (God of Fire): Om Agnaye.

Mantra of Yama (Lord of Death): Om Yamaya.

Mantra of Rakshasa (Demon): Om Rakshasa Adhipataye.

Mantra of the Nagas (Dragons) and Water Gods: Om Varunaya.

Mantra of the Wind Gods: Om Vayave.

Mantra of the Yakshas (Spirits): Om Yaksha Bhidyadharani.

Mantra of the Ghosts and Spirits of this Place: Om Pichi Pichi Pisachanam [功/蟲][功/蟲] Bhutanam Svaha.

At that time, the Bhagavan established the world from the Vajra Wheel. From the Vajra realm, imagine the syllable 'yam' forming the world wheel, namely the earth wheel, wind wheel, and space wheel. The boundaries of these wheels are all black. Then, imagine the syllable 'kam' forming the Vajra Mountain, adorned purely with various jewels. Furthermore, in the space wheel, imagine the syllable 'vam'.

為毗盧遮那佛。從毗盧遮那佛臍中有普注大悲甘露乳流出。成甘露海滿虛空法界輪。于海中復想pra 波羅字。其字變為龜形。甲如金色。其身廣大無量由旬。龜背上。復想hrīḥ [口*纈]哩字。其字變為黃色殊妙蓮花。赤花鮮好。其花三層有八葉臺蕊具足。又于花臺上想有pra 般羅hūṃ 吽vaṃ 梵。此三梵字為須彌山。眾寶所成而有八面。于其山頂想有五梵字。便為大殿。其殿四方具足四門。左右有吉祥幢。軒楯周環四重階道。其殿上有五峰樓閣。懸雜繒彩珠網花鬘絞絡莊嚴。又于殿外四角之上及諸門角。以金剛寶間錯莊嚴。殿軒階。復以種種寶鈴磬鐸镮珮交映。微風搖拂清響和鳴。寶幡瓔珞瀰漫空中。微妙香花種種嚴飾。復于其外有無量劫波樹綺錯行列。諸天妙樂競奏歌詠。諸阿修羅摩呼羅伽等主奏妙歌舞。于彼殿內有曼荼羅。八金剛拄以為莊飾　于如來部勝妙輪中有三種梵字。中想siṃ 罧字。左右想a 阿字。即此三字變成師子之座。四面莊嚴。微妙第一。

于金剛部中三種梵字。中央想有伽字。左右皆有吽字。以此三字變為象座。四面莊嚴。微妙第一。

于寶部中。並三梵字。中央有娑字。左右想有怛羅字。以此字變成馬座。四面七寶莊嚴。微妙第一。

于蓮花部

【現代漢語翻譯】現代漢語譯本觀想毗盧遮那佛（Vairocana Buddha，光明遍照佛）。從毗盧遮那佛的臍部有普注大悲甘露乳流出，成為甘露海，充滿虛空法界。于甘露海中，復觀想pra 般羅字。此字變為龜形，甲殼如金色，其身廣大無量由旬。龜背上，復觀想hrīḥ [口*纈]哩字。此字變為黃色殊妙蓮花，赤花鮮好。其花三層，有八葉臺蕊具足。又于花臺上觀想有pra 般羅、hūṃ 吽、vaṃ 梵。此三梵字變為須彌山（Mount Sumeru，宇宙中心），眾寶所成而有八面。于其山頂觀想有五梵字，便成為大殿。此殿四方具足四門，左右有吉祥幢，軒楯周環四重階道。此殿上有五峰樓閣，懸雜繒彩珠網花鬘絞絡莊嚴。又于殿外四角之上及諸門角，以金剛寶間錯莊嚴。殿軒階，復以種種寶鈴磬鐸镮珮交映，微風搖拂，清響和鳴。寶幡瓔珞瀰漫空中，微妙香花種種嚴飾。復于其外有無量劫波樹綺錯行列，諸天妙樂競奏歌詠，諸阿修羅（Asura，非天）、摩呼羅伽（Mahoraga，大蟒神）等主奏妙歌舞。于彼殿內有曼荼羅（Mandala，壇城），八金剛柱以為莊飾。于如來部勝妙輪中，有三種梵字。中想siṃ 罧字，左右想a 阿字。即此三字變成師子之座，四面莊嚴，微妙第一。于金剛部中，有三種梵字。中央觀想有伽字，左右皆有吽字。以此三字變為象座，四面莊嚴，微妙第一。于寶部中，並三梵字。中央有娑字，左右觀想有怛羅字。以此字變成馬座，四面七寶莊嚴，微妙第一。于蓮花部

【English Translation】 English version Visualize Vairocana Buddha (the Illuminator). From the navel of Vairocana Buddha, a universally flowing nectar of great compassion emanates, forming a sea of nectar that fills the void and the Dharma realm. Within this sea of nectar, further visualize the syllable 'pra'. This syllable transforms into the shape of a tortoise, its shell golden in color, its body vast and immeasurable in yojanas. On the back of the tortoise, further visualize the syllable 'hrīḥ'. This syllable transforms into a wondrous yellow lotus flower, with beautiful red petals. The flower has three layers, with eight leaves, a complete stamen and pistil. Upon the lotus platform, visualize 'pra', 'hūṃ', and 'vaṃ'. These three Sanskrit syllables transform into Mount Sumeru (the central mountain of the universe), made of various treasures and having eight faces. At the summit of the mountain, visualize five Sanskrit syllables, which then become a great palace. This palace has four gates in each of the four directions, with auspicious banners on the left and right, and surrounding balustrades with four layers of steps. The palace has five-peaked pavilions, adorned with hanging silk banners, pearl nets, flower garlands, and intertwined decorations. Furthermore, on the four corners outside the palace and at the corners of each gate, Vajra jewels are interspersed for adornment. The palace balustrades and steps are adorned with various precious bells, chimes, and pendants, their clear sounds harmonizing as a gentle breeze sways them. Precious banners and necklaces fill the air, adorned with subtle fragrances and various flowers. Outside, there are countless Kalpa trees arranged in rows, with celestial music competing in performance and song, and Asuras (demigods), Mahoragas (great serpent deities), and others leading the performance of wonderful songs and dances. Within the palace, there is a Mandala (sacred diagram), adorned with eight Vajra pillars. Within the supreme wheel of the Tathagata family, there are three Sanskrit syllables. Visualize 'siṃ' in the center, and 'a' on the left and right. These three syllables transform into a lion throne, adorned on all four sides, supremely wonderful. Within the Vajra family, there are three Sanskrit syllables. Visualize 'ga' in the center, and 'hūṃ' on both the left and right. These three syllables transform into an elephant throne, adorned on all four sides, supremely wonderful. Within the Ratna family, there are also three Sanskrit syllables. 'sa' is in the center, and 'tra' is visualized on the left and right. These syllables transform into a horse throne, adorned on all four sides with seven treasures, supremely wonderful. Within the Lotus family

中並有三梵字。中央有摩含字。左右皆有[口*纈]里字。以此三字變為孔雀座。四面皆以金剛蓮花寶莊嚴。微妙第一。

于羯磨部中並三梵字。中央有kaṃ 劍字。左右皆有阿(短)字。以此三梵字變為迦樓羅座。四面純以寶莊嚴。微妙第一。

爾時如來坐五種座已。及十六大菩薩並四波羅蜜。四種內供養。四種外供養。及四攝四菩薩等。皆本三摩地。各各想彼差別契記。此等事相皆從毗盧遮那如來身心出現。又觀五部座上各有月輪。于月輪中有殊妙蓮花。臺蕊圓滿具足。是諸如來坐此座已。未久之間成等正覺。悉得一切如來普賢之心。複用一切如來虛空所成大摩尼寶。以灌其頂。獲得一切如來觀自在法智。究竟波羅蜜。功用已畢所有圓滿。獲一切如來無礙事業功用方便智成就。

行者如是觀瑜伽故。即得發生金剛智。由此智故。能了過去未來現在所作事業。悉皆解悟。于未曾見聞百千摩訶衍文字句義皆自悟了。

求愿觀想法

若求無分別者當觀無分別。

無記念。若求無相無色當觀文字無文字念。若求不二法門者當觀兩臂。若求四無量當觀四臂。若求六神通者當觀六臂。若求八聖道當觀八臂。若求十波羅蜜圓滿十地應觀十臂。若求如來普遍應地者應觀十二臂。若求三十二

【現代漢語翻譯】現代漢語譯本：中央並有三個梵字。中央是摩含字（maṃ，種子字）。左右兩邊都是[口*纈]里字（hrīḥ，種子字）。用這三個字變化成孔雀座，四面都用金剛蓮花寶來莊嚴，微妙無比。在羯磨部中也有三個梵字。中央是kaṃ 劍字（kaṃ，種子字），左右兩邊都是阿字（a，短音）。用這三個梵字變化成迦樓羅座，四面都用寶來莊嚴，微妙無比。這時如來坐於五種座上之後，以及十六大菩薩，還有四波羅蜜（catasraḥ pāramitāḥ，四種到達彼岸的方法），四種內供養，四種外供養，以及四攝（catvāri saṃgrahavastūni，四種攝取眾生的方法），四菩薩等，都處於本來的三摩地（samādhi，禪定）中，各自觀想他們不同的契記（mudrā，手印）。這些事相都是從毗盧遮那如來（Vairocana，光明遍照）的身心顯現出來的。又觀想五部座上各有月輪，在月輪中有殊妙的蓮花，臺蕊圓滿具足。這些如來坐於此座之後，不久就成就等正覺（samyak-saṃbodhi，完全正確的覺悟），都得到一切如來普賢（Samantabhadra，普遍的賢善）之心。再用一切如來虛空所成的大摩尼寶（mahā-maṇi，大寶珠），來灌注他們的頭頂，獲得一切如來觀自在（Avalokiteśvara，觀世音）法智，究竟波羅蜜，功用完畢所有圓滿。獲得一切如來無礙事業功用方便智成就。修行者這樣觀想瑜伽（yoga，相應）的緣故，就能發生金剛智（vajra-jñāna，堅固的智慧）。由於這種智慧，能夠了解過去、未來、現在所作的事業，全部都能理解覺悟。對於未曾見聞的百千摩訶衍（mahāyāna，大乘）文字句義，都能自己領悟。求愿觀想法如果求無分別者，應當觀想無分別。無記念。如果求無相無色，應當觀想文字無文字念。如果求不二法門者，應當觀想兩臂。如果求四無量（catvāri apramāṇāni，四種無限的慈悲喜捨）應當觀想四臂。如果求六神通者，應當觀想六臂。如果求八聖道（āryāṣṭāṅgamārga，八正道）應當觀想八臂。如果求十波羅蜜圓滿十地（daśa-bhūmi，菩薩修行的十個階段）應當觀想十臂。如果求如來普遍應地者，應當觀想十二臂。如果求三十二

【English Translation】 English version: In the center, there are three Sanskrit syllables. In the center is the syllable maṃ (maṃ, seed syllable). On the left and right are the syllables hrīḥ (hrīḥ, seed syllable). These three syllables transform into a peacock throne, adorned on all four sides with vajra (diamond) lotuses and jewels, supremely exquisite. Within the Karma section, there are also three Sanskrit syllables. In the center is the syllable kaṃ (kaṃ, seed syllable), and on the left and right are the syllables a (a, short sound). These three Sanskrit syllables transform into a Garuda throne, purely adorned on all four sides with jewels, supremely exquisite. At that time, after the Tathagata (Tathāgata, Thus Come One) is seated upon the five kinds of thrones, along with the sixteen great Bodhisattvas, the four pāramitās (catasraḥ pāramitāḥ, four perfections), the four inner offerings, the four outer offerings, and the four saṃgrahavastus (catvāri saṃgrahavastūni, four means of gathering beings), the four Bodhisattvas, etc., all are in their original samādhi (samādhi, meditative absorption), each contemplating their distinct mudrās (mudrā, seals or gestures). These phenomena all arise from the body and mind of Vairocana Tathagata (Vairocana, the Illuminator). Furthermore, contemplate that on each of the five divisional thrones is a moon disc, and within the moon disc is a uniquely wonderful lotus, its platform and stamen complete and perfect. Having sat upon these thrones, these Tathagatas soon attain samyak-saṃbodhi (samyak-saṃbodhi, perfect enlightenment), all obtaining the heart of Samantabhadra (Samantabhadra, Universal Worthy) of all Tathagatas. Moreover, using the great mani jewel (mahā-maṇi, great jewel) formed from the space of all Tathagatas, they are crowned on their heads, obtaining the Dharma wisdom of Avalokiteśvara (Avalokiteśvara, the Observer of the World's Sounds) of all Tathagatas, ultimately perfecting the pāramitās, their functions completed and all fulfilled, achieving the unobstructed activity, skillful means, and wisdom of all Tathagatas. Because the practitioner contemplates yoga (yoga, union) in this way, they will generate vajra-jñāna (vajra-jñāna, diamond wisdom). Due to this wisdom, they can understand the actions performed in the past, future, and present, all of which they can comprehend and awaken to. They will spontaneously understand the meanings of hundreds of thousands of Mahayana (mahāyāna, Great Vehicle) words, phrases, and sentences that they have never seen or heard before. Method of Contemplation for Seeking Wishes If one seeks non-discrimination, one should contemplate non-discrimination. Without remembrance. If one seeks no form and no color, one should contemplate words without the thought of words. If one seeks the non-dual Dharma gate, one should contemplate two arms. If one seeks the four immeasurables (catvāri apramāṇāni, four boundless qualities of loving-kindness, compassion, joy, and equanimity), one should contemplate four arms. If one seeks the six supernormal powers, one should contemplate six arms. If one seeks the Noble Eightfold Path (āryāṣṭāṅgamārga, the eightfold path), one should contemplate eight arms. If one seeks the ten pāramitās to perfect the ten bhūmis (daśa-bhūmi, ten stages of a Bodhisattva's path), one should contemplate ten arms. If one seeks the Tathagata's universal response, one should contemplate twelve arms. If one seeks the thirty-two

相當觀三十二臂。若求八萬四千法門者應觀八十四臂。如上觀念當入一切如來三摩地門甚深方廣不思議地。是正念處。是正真如。是正解脫。

初起首唸誦日。入道場時。若作息災曼荼羅。于日沒時起首作法。若作增益曼荼羅。于日出時起首作法。若作逐法曼荼羅。于日午時起首作法。若作降怨夜半起首作法。

然諸曼荼羅。皆于日沒之時起首作法。唸誦門中此法最勝。若違此時必不成就。但是一切曼荼羅。勿于晝日起首。獲大苦惱。勿于中夜作法。違本時故種種難起。自余諸時準此應知。初夜分時諸事寂靜作法有驗。諸天集會觀作法。加被彼人。奉請諸尊即來降赴成所求愿。應作吉祥增益等事。智者應知。

然諸曼荼羅皆于日沒之時起首作法。明相未動要須撥遣。我今略說三種悉地成就處及成就相。其不成就者。一者惡國王處。二多賊處。三惡友同伴饑饉等處。皆不中住同修法行。

復有三時不可作法。謂極寒時。暴雨時。極熱時。如是等時不堪作法。又有三時堪可修法。善分別知。從五更至辰時。從午時至未時。從酉時至亥。如是時中大作唸誦。皆得圓滿其曼荼羅所觀行。發願云。一切釋迦如來在凈居宮。與諸菩薩集會之位。我今捨身為仆隸供養。一切諸佛唯愿攝受。乞我等作最上成就

【現代漢語翻譯】現代漢語譯本：如果想要觀想三十二臂，就觀想三十二臂。如果想要尋求八萬四千法門，就觀想八十四臂。像上面這樣觀想，就能進入一切如來三摩地（Samadhi，禪定）之門，到達甚深、廣大、不可思議的境界。這是正念處，是正真如，是正解脫。

開始唸誦的日子，進入道場時，如果要做息災曼荼羅（Mandala，壇場），就在日落時開始做法。如果要做增益曼荼羅，就在日出時開始做法。如果要做逐法曼荼羅，就在中午時開始做法。如果要做降伏怨敵，就在半夜開始做法。

然而，各種曼荼羅，都在日落時開始做法。在念誦法門中，這種方法最為殊勝。如果違背這個時間，必定不能成就。但是，一切曼荼羅，不要在白天開始做法，會獲得很大的苦惱。不要在半夜作法，因為違背了原本的時間，種種困難會產生。其餘的時間，可以參照這個來了解。初夜時分，諸事寂靜，作法會有效果。諸天會觀察作法，加持那個人。奉請諸尊，他們就會降臨，成就所求的願望。應該做吉祥、增益等事情。智者應該知道。

然而，各種曼荼羅都在日落時開始做法。在天亮之前，一定要結束。我現在簡略地說三種悉地（Siddhi，成就）成就的地方和成就的相狀。那些不能成就的地方：一是惡國王的地方，二是多盜賊的地方，三是惡友同伴、饑荒等地方。都不適合居住，一起修行。

又有三種時間不可以作法，就是極寒的時候，暴雨的時候，極熱的時候。像這些時候，不適合作法。又有三種時間可以修行，要好好分別知道。從五更到辰時，從午時到未時，從酉時到亥時。在這些時間裡，大力唸誦，都能圓滿曼荼羅所觀行的內容。發願說：一切釋迦如來在凈居宮，與諸菩薩一起。我現在捨棄自身，作為僕人來供養。一切諸佛，唯愿攝受。乞求我們獲得最上成就。

【English Translation】 English version: If you wish to contemplate the thirty-two arms, then contemplate the thirty-two arms. If you seek the eighty-four thousand Dharma doors, then contemplate the eighty-four arms. Contemplating in this way, you can enter the Samadhi (禪定) door of all Tathagatas (如來), reaching a profound, vast, and inconceivable state. This is the right mindfulness, the right Suchness (真如), and the right liberation.

On the day you begin recitation, when entering the Mandala (壇場), if you are performing a pacifying Mandala, begin the practice at sunset. If you are performing an increasing Mandala, begin the practice at sunrise. If you are performing a subjugating Mandala, begin the practice at noon. If you are performing a subduing enemies, begin the practice at midnight.

However, all Mandalas should begin at sunset. In the recitation methods, this method is the most excellent. If you violate this time, you will certainly not achieve success. However, for all Mandalas, do not begin the practice during the day, as you will receive great suffering. Do not perform the practice in the middle of the night, because it violates the original time, and various difficulties will arise. The remaining times should be understood accordingly. In the early part of the night, when everything is quiet, the practice will be effective. The devas (諸天) will observe the practice and bless that person. When you invite the deities, they will come down and fulfill your wishes. You should perform auspicious and increasing activities. The wise should know this.

However, all Mandalas should begin at sunset. Before dawn, you must finish. I will now briefly describe the places and signs of Siddhi (成就) achievement. The places where achievement is not possible: first, the place of an evil king; second, a place with many thieves; third, a place with evil friends, companions, famine, etc. These are not suitable for living and practicing together.

Also, there are three times when you should not perform the practice: extremely cold weather, heavy rain, and extremely hot weather. These times are not suitable for practice. There are also three times when you can practice, so be sure to distinguish them well. From the fifth watch to Chen Shi (辰時), from Wu Shi (午時) to Wei Shi (未時), from You Shi (酉時) to Hai Shi (亥時). During these times, recite diligently, and you will be able to perfect the contemplation of the Mandala. Make a vow: All Shakyamuni (釋迦) Tathagatas are in the Pure Abode Palace, together with the Bodhisattvas. I now give up my body as a servant to make offerings. May all Buddhas accept me. I beg that we may attain the highest achievement.

哀愍故(三稱)。唯愿諸佛菩薩一切聖者。與我悉地。令我速出生死淤泥。至求圓滿增上悉地(三稱)。凡施設道場。先以香花以諸飲食及以繒幡。皆須如法勿使穢觸。若使有觸令唸誦人數被魔得便唸誦無驗。

發願云　唯愿聖眾　各以神力　住受供養　乃待周畢。

我今當說一切作曼多羅秘密次第廣略大小。都說彼等三千萬曼多羅中次之法。總在之經。是故應知。我有密意具諸法相。非是汝等所知境界。是故稱云秘密藏大曼多羅教　略說擇地等相。日未出時穿地深三尺。當見其物。若如人者咒力能摧山覆海。若如獸者亦吉。若見玉者。其人即初會之人。若得金者。其人因明得大富貴。得刀杖弓箭之類。壇內見咒神。若得藥者善能除病。若得鐵石。其人不堅固。若得骨即不吉之相。即須懺悔受戒別取凈地。穿深三尺去內惡土。別取凈土節搗和香末筑之　次說欲成就大法時節法。先正月作法決定無障礙。二月作決定有種種障礙現。三月中作決定有風雲。五月十五日起首作法決定有雨。九月作法決定有覢雷電。凡作法有是等現時決定得成。持者應知。或七日或十三日二十三日。如得鬼星日者更甚吉也。或日月蝕時亦為第一。若欲成就安穩法者。用二月三月作富饒法。十月十一月作降怨法。四月五月。我今略示

【現代漢語翻譯】現代漢語譯本：哀愍故（三稱）。唯愿諸佛菩薩一切聖者，賜予我悉地（siddhi，成就），令我迅速脫離生死輪迴的泥潭，達到圓滿增上的悉地（成就）（三稱）。凡是設定道場，首先要用香花、各種飲食以及繒幡，都必須如法，不要使其被穢物觸碰。如果被穢物觸碰，會使唸誦的人被邪魔得逞，唸誦也就沒有效果。

發願說：『唯愿聖眾，各以神力，安住並接受供養，直到法事完畢。』

我現在要說一切製作曼多羅（mandala，壇城）的秘密次第，包括廣略大小。總括地說，在三千萬曼多羅（壇城）中，這是次第之法，總綱在此經中。因此，應當知道，我具有密意，具備諸法之相，不是你們所能瞭解的境界。所以稱之為秘密藏大曼多羅（mandala，壇城）教。略說選擇地點的相狀：在太陽未出來時，挖地三尺深，應當能看到其中的東西。如果像人，咒力就能摧毀山嶽、覆蓋海洋。如果像野獸，也吉祥。如果得到玉，這個人就是初會之人。如果得到金，這個人因為明瞭佛理而得到大富貴。得到刀杖弓箭之類，壇內會見到咒神。如果得到藥，善於去除疾病。如果得到鐵石，這個人不堅固。如果得到骨頭，就是不吉祥的相，必須懺悔受戒，另外選取乾淨的土地。挖深三尺，去除裡面的惡土，另外取乾淨的土，搗碎和香末，夯實。

接下來講述想要成就大法的時節法。先在正月作法，決定沒有障礙。二月作法，決定有種種障礙顯現。三月中作法，決定有風雲。五月十五日起首作法，決定有雨。九月作法，決定有閃電雷鳴。凡是作法有這些現象出現時，決定能夠成功，修持者應當知道。或者七日，或者十三日，或者二十三日。如果得到鬼星日，就更加吉祥。或者在日食月食的時候，也是第一選擇。如果想要成就安穩法，用二月三月。作富饒法，用十月十一月。作降伏怨敵之法，用四月五月。我現在略微指示。

【English Translation】 English version: Out of compassion (recite three times). May all Buddhas, Bodhisattvas, and all holy beings grant me siddhi (accomplishment), enabling me to quickly escape the mud of samsara (cycle of birth and death) and attain the complete and supreme siddhi (accomplishment) (recite three times). Whenever a mandala (sacred space) is established, it must first be adorned with incense, flowers, various foods, and silken banners, all in accordance with the Dharma, ensuring that it is not defiled. If it is defiled, the reciter will be vulnerable to demonic influences, and the recitation will be ineffective.

Make the vow: 'May the holy assembly, each with their divine power, abide and receive offerings until the ceremony is complete.'

I will now explain the secret sequence for creating all mandalas (sacred diagrams), including their extensive, concise, large, and small forms. In summary, among the thirty million mandalas (sacred diagrams), this is the sequential method, the general principle found in this sutra. Therefore, it should be known that I possess secret intentions and embody the characteristics of all dharmas (teachings), which are beyond your comprehension. Hence, it is called the Secret Treasury Great Mandala (sacred diagram) Teaching. Briefly, regarding the selection of a site: Before sunrise, dig three feet deep into the ground, and you should find something. If it resembles a human, the power of the mantra (sacred formula) can destroy mountains and cover oceans. If it resembles a beast, it is also auspicious. If you find jade, that person is one who has just joined the sangha. If you find gold, that person will gain great wealth and nobility through understanding the principles of causality. If you find items like knives, staffs, bows, or arrows, you will see the deity of the mantra (sacred formula) within the mandala (sacred diagram). If you find medicine, you will be skilled at curing diseases. If you find iron or stone, that person is not steadfast. If you find bone, it is an inauspicious sign, and you must repent, take vows, and select another clean site. Dig three feet deep, remove the impure soil, and take clean soil, crush it, mix it with incense powder, and compact it.

Next, I will discuss the auspicious times for accomplishing great practices. First, performing the practice in the first month will definitely be without obstacles. Performing it in the second month will definitely have various obstacles appear. Performing it in the third month will definitely have wind and clouds. Starting the practice on the fifteenth day of the fifth month will definitely have rain. Performing the practice in the ninth month will definitely have lightning and thunder. Whenever these phenomena occur during the practice, it will definitely be successful, as the practitioner should know. Either on the seventh day, the thirteenth day, or the twenty-third day. If you obtain a ghost star day, it will be even more auspicious. Or during solar or lunar eclipses, it is also the first choice. If you wish to accomplish peaceful practices, use the second and third months. For practices to increase wealth, use the tenth and eleventh months. For practices to subdue enemies, use the fourth and fifth months. I will now briefly indicate.

。于大名山聖所居處。或仙神窟或空新室獨處林泉。以斯等處一心空寂幽閑勝處。又于寂靜處於山頂。或阿練若中或山窟中。或寺中林中或江河或河岸邊。或先有聖人住處。速即成就　除災滅罪壇應圓作(中心作輪)求愿壇應方作(中心作蓮)逐法壇應三角作(中心作三股叉)求敬愛壇如蓮葉作(中心作吽字)瑜岐行者修三摩地。隨佛唸誦要記。若念毗盧遮那如來。先觀八葉蓮花。想有阿字變為師子之座。座上有白蓮花。復觀鑁字成窣都波變成本尊毗盧遮那身。金色如閻浮壇。項珮光焰掛輕天衣戴五佛冠。光明殊妙照曜人天三界。召集十地菩薩摩訶薩。灌頂故現色身。寶瓔珞莊嚴其身。住在勝妙色三昧。為欲超過諸天色相。住光明輪中。誦密言曰阿尾羅吽欠。

一者行人觀自身心中有毗盧遮那如來。想一阿字由如滿月放白色光。如來於中坐白蓮花。身作赤金色。便結本三摩耶契。

二羽作金剛拳已。豎進度以觀羽執之。由此契故能得諸佛授與三菩提記。復想毗盧遮那在曼多羅中結跏趺坐。相好圓滿具大威德。色相鮮白如凈滿月。一切明光以為其身。寶冠莊嚴髮辮拂肩被服天衣。輕妙繒彩以身語意三業秘密輪現作神變。行者作是思惟。密言曰。

唵跋折羅馱都[口*梵]

若作觀自在菩薩三摩

【現代漢語翻譯】現代漢語譯本：于大名山聖潔的居所，或仙人神靈的洞窟，或空曠嶄新的房室，獨自隱居於林泉之間。以這些地方一心空寂，幽靜閒適為殊勝之處。又在寂靜之處，如山頂，或阿練若（Aranya，意為寂靜處、遠離處）中，或山窟中，或寺廟林中，或江河或河岸邊，或先前有聖人居住的地方，迅速就能成就。除災滅罪的壇應做成圓形（中心做輪），祈求願望的壇應做成方形（中心做蓮花），進行逐法儀式的壇應做成三角形（中心做三股叉），祈求敬愛之情的壇應做成蓮葉形（中心做吽字）。瑜伽行者修習三摩地（Samadhi，意為禪定）。隨佛唸誦要訣。如果唸誦毗盧遮那如來（Vairocana Tathagata，意為光明遍照如來），先觀想八葉蓮花，想像有一個『阿』字變為獅子座，座上有白蓮花。再觀想『鑁』字變成窣都波（Stupa，意為佛塔），變成本尊毗盧遮那（Vairocana）的身形，金色如閻浮檀金。脖子上佩戴光焰，身掛輕柔的天衣，頭戴五佛冠。光明殊勝美妙，照耀人天三界。召集十地菩薩摩訶薩（Bodhisattva-Mahasattva，意為大菩薩），因為灌頂的緣故顯現色身，用寶瓔珞莊嚴自身，安住在勝妙色三昧（Samadhi，意為禪定），爲了超越諸天的色相，安住在光明輪中。誦唸密言：阿尾羅吽欠。

第一，修行人觀想自身心中有毗盧遮那如來（Vairocana Tathagata），想像一個『阿』字猶如滿月，放出白色光芒。如來在其中端坐于白蓮花上，身體呈現赤金色。然後結本三摩耶契（Samaya Mudra，意為本誓印）。

雙手結成金剛拳，豎起進度，用觀羽執持。因為這個手印的緣故，能夠得到諸佛授予的三菩提記（Anuttara-Samyak-Sambodhi，意為無上正等正覺的授記）。再想像毗盧遮那（Vairocana）在曼多羅（Mandala，意為壇城）中結跏趺坐，相好圓滿，具有大威德。色相鮮白，猶如清凈的滿月，一切明光作為他的身體。寶冠莊嚴，髮辮拂肩，披著天衣，輕柔美妙的絲綢綵帶，以身語意三業的秘密輪顯現神變。修行人這樣思惟，唸誦密言：

唵跋折羅馱都 [口*梵]

如果修觀自在菩薩（Avalokiteśvara Bodhisattva，意為觀世音菩薩）三摩地（Samadhi，意為禪定）

【English Translation】 English version: In great and famous mountains, in sacred dwellings, or in the caves of immortals and deities, or in empty and new chambers, dwelling alone among forests and springs. Taking these places as supreme, with a mind of emptiness, tranquility, and leisure. Also, in quiet places, such as mountaintops, or in Aranya (Aranya, meaning quiet place, secluded place), or in mountain caves, or in temples, forests, or rivers, or riverbanks, or places where saints have previously resided, one can quickly achieve success. The altar for removing disasters and extinguishing sins should be made round (with a wheel in the center), the altar for seeking wishes should be made square (with a lotus in the center), the altar for performing rituals should be made triangular (with a trident in the center), and the altar for seeking love and respect should be made in the shape of a lotus leaf (with the Hum syllable in the center). The Yogi practitioner cultivates Samadhi (Samadhi, meaning meditation). Follow the essential points for reciting with the Buddha. If reciting the name of Vairocana Tathagata (Vairocana Tathagata, meaning the Buddha of radiant light), first visualize an eight-petaled lotus flower, imagining the syllable 'Ah' transforming into a lion throne, with a white lotus flower on the throne. Then visualize the syllable 'Vam' transforming into a Stupa (Stupa, meaning pagoda), transforming into the body of the principal deity Vairocana (Vairocana), golden like Jambudvipa gold. Adorned with radiant flames around the neck, wearing light celestial robes, and crowned with the Five Buddha Crown. The light is supremely wonderful, illuminating the realms of humans and gods. Summoning the Bodhisattva-Mahasattvas (Bodhisattva-Mahasattva, meaning great Bodhisattvas) of the Ten Bhumis (Ten Bhumis, meaning ten grounds), manifesting a physical body due to the empowerment, adorned with jeweled necklaces, dwelling in the Samadhi (Samadhi, meaning meditation) of supreme and wonderful form, in order to transcend the forms of the heavens, dwelling in the wheel of light. Recite the secret mantra: Ah Vi Ra Hum Kham.

First, the practitioner visualizes Vairocana Tathagata (Vairocana Tathagata) in their own heart, imagining the syllable 'Ah' like a full moon, emitting white light. The Tathagata sits within it on a white lotus flower, with a body of reddish-gold color. Then form the original Samaya Mudra (Samaya Mudra, meaning the vow mudra).

With both hands forming Vajra fists, raise the progression and hold it with the feather of observation. Because of this mudra, one can receive the prediction of Anuttara-Samyak-Sambodhi (Anuttara-Samyak-Sambodhi, meaning unsurpassed, complete and perfect enlightenment) from all the Buddhas. Again, imagine Vairocana (Vairocana) sitting in full lotus posture in the Mandala (Mandala, meaning sacred circle), with perfect marks and characteristics, possessing great power and virtue. The color is bright white, like a pure full moon, with all bright light as his body. Adorned with a jeweled crown, hair braids brushing the shoulders, wearing celestial robes, light and wonderful silken ribbons, manifesting divine transformations with the secret wheels of body, speech, and mind. The practitioner contemplates in this way, reciting the secret mantra:

Om Vajra Dhatu [口*梵]

If practicing the Samadhi (Samadhi, meaning meditation) of Avalokiteśvara Bodhisattva (Avalokiteśvara Bodhisattva, meaning the Bodhisattva Who Observes the Sounds of the World)

地念誦者。于蓮花中想纈哩字。其字光明由如蓮花。放種種光變成觀自在菩薩。身光輝焰。如紅蓮花色。頂上髻中有觀自在王如來。寶冠瓔珞莊嚴其身。左持青蓮花當心上。右手如擗蓮花葉。又觀三昧門猶蓮花不著塵水。不為愛染之所污累。當如是觀訖。說本尊觀自在三摩地心真言曰。

唵跋折羅達摩[口*纈]哩

若作文殊師利菩薩唸誦。于蓮花中觀一𤚥字。變為猛利金刀。其刀變成文殊師利菩薩。身色如黃金。頂有五髻。禪執青蓮智執般若梵筴坐月輪中。金剛杵四面圍繞。聖者于中乘雜色寶花放赤色光明。說心地真言曰。

唵跋折羅底乞瑟拏淡娑婆訶

若念虛空藏菩薩。于蓮花臺中觀怛羅字。變為紅頗梨寶。火焰周遍。變成虛空藏菩薩。身如紫金色。頂戴五佛。左施無畏。右持青蓮花。花中有紅頗梨寶。菩薩于中乘青蓮花。坐月輪中。誦真言曰。

那麼阿迦舍蘗婆耶怛侄他唵阿唎迦么哩母利娑婆訶

若念普賢菩薩者。于蓮花臺中觀蘇嚩字。變為金刀。成普賢菩薩。身白月色。頂有五佛威光赫奕。由如日輪。菩薩于中乘千葉蓮花。放雜色光。坐月輪中。三鈷跋折羅周遍圍繞。誦真言曰。

那麼三曼多拔折羅吽

若念金剛藏菩薩。蓮花臺中觀一吽字。變為跋折羅。

【現代漢語翻譯】現代漢語譯本地念誦者。于蓮花中觀想纈哩字（Hrih，種子字）。此字光明如蓮花，放出種種光芒，變化成觀自在菩薩（Avalokiteśvara）。菩薩身光輝煌，如紅蓮花色。頭頂髮髻中有觀自在王如來（Avalokiteśvara Raja Tathagata）。寶冠和瓔珞莊嚴其身。左手持青蓮花于胸前，右手如撥蓮花葉。又觀想三昧之門猶如蓮花，不沾染塵埃和水，不被愛染所污染。當如此觀想完畢，誦唸本尊觀自在三摩地心真言，曰：唵跋折羅達摩纈哩 (Om Vajra Dharma Hrih) 若修作文殊師利菩薩（Manjushri）唸誦，于蓮花中觀想一𤚥字（A字）。此字變化成猛利金刀。金刀變化成文殊師利菩薩。菩薩身色如黃金，頭頂有五個髮髻。左手禪定，右手持青蓮花，花上放置般若梵筴（Prajna book），坐于月輪之中。金剛杵四面圍繞。聖者于蓮花中乘坐雜色寶花，放出赤色光明。誦唸心地真言，曰：唵跋折羅底乞瑟拏淡娑婆訶 (Om Vajra Tikshna Dhih Svaha) 若唸誦虛空藏菩薩（Akasagarbha），于蓮花臺中觀想怛羅字（Tram字）。此字變化成紅頗梨寶（red crystal），火焰周遍。變化成虛空藏菩薩。菩薩身如紫金色，頭戴五佛冠。左手施無畏印，右手持青蓮花，花中有紅頗梨寶。菩薩于蓮花中乘坐青蓮花，坐于月輪之中。誦唸真言，曰：那麼阿迦舍蘗婆耶怛侄他唵阿唎迦么哩母利娑婆訶 (Namo Akasagarbhaya Tadyatha Om Ari Kamari Muli Svaha) 若唸誦普賢菩薩（Samantabhadra），于蓮花臺中觀想蘇嚩字（Suvam字）。此字變化成金刀，成就普賢菩薩。菩薩身如白月色，頭頂有五佛，威光赫奕，猶如日輪。菩薩于蓮花中乘坐千葉蓮花，放出雜色光芒，坐于月輪之中。三鈷金剛杵周遍圍繞。誦唸真言，曰：那麼三曼多跋折羅吽 (Namo Samanta Vajra Hum) 若唸誦金剛藏菩薩（Vajragarbha），于蓮花臺中觀想一吽字（Hum字）。此字變化成金剛杵（Vajra）。

【English Translation】 English version The practitioner should visualize the Hrih (seed syllable) in the lotus. The light of this syllable is like a lotus, emitting various rays of light, transforming into Avalokiteśvara (the Bodhisattva of Compassion). The Bodhisattva's body is radiant, like the color of a red lotus. On the top of the head, in the hair knot, is Avalokiteśvara Raja Tathagata (the King of Compassion Thus Come One). The body is adorned with a jeweled crown and necklaces. The left hand holds a blue lotus at the heart, and the right hand is like plucking a lotus petal. Furthermore, contemplate the gate of Samadhi as being like a lotus, not attached to dust and water, and not defiled by love and attachment. When this contemplation is complete, recite the Samadhi Heart Mantra of the principal deity Avalokiteśvara, saying: Om Vajra Dharma Hrih If performing the recitation of Manjushri (the Bodhisattva of Wisdom), visualize the A syllable in the lotus. This syllable transforms into a sharp golden sword. The golden sword transforms into Manjushri. The Bodhisattva's body is the color of gold, with five hair knots on the head. The left hand is in meditation mudra, the right hand holds a blue lotus, on which rests the Prajna book (book of wisdom), sitting in the moon disc. Vajras surround it on all sides. The holy one rides on a multicolored jeweled lotus, emitting red light. Recite the Heart-Ground Mantra, saying: Om Vajra Tikshna Dhih Svaha If reciting the name of Akasagarbha (the Bodhisattva of Space Treasury), visualize the Tram syllable in the lotus center. This syllable transforms into a red crystal, with flames all around. It transforms into Akasagarbha. The Bodhisattva's body is like purple-gold, wearing a crown of five Buddhas. The left hand gives the fearlessness mudra, the right hand holds a blue lotus, in which there is a red crystal. The Bodhisattva rides on a blue lotus in the lotus, sitting in the moon disc. Recite the mantra, saying: Namo Akasagarbhaya Tadyatha Om Ari Kamari Muli Svaha If reciting the name of Samantabhadra (the Bodhisattva of Universal Virtue), visualize the Suvam syllable in the lotus center. This syllable transforms into a golden sword, becoming Samantabhadra. The Bodhisattva's body is like the color of the white moon, with five Buddhas on the head, whose majestic light shines brightly, like the sun. The Bodhisattva rides on a thousand-petaled lotus, emitting multicolored light, sitting in the moon disc. Three-pronged vajras surround it on all sides. Recite the mantra, saying: Namo Samanta Vajra Hum If reciting the name of Vajragarbha (the Bodhisattva of the Vajra Treasury), visualize the Hum syllable in the lotus center. This syllable transforms into a vajra.

成金剛藏菩薩。身如淺碧玉色。頂戴五佛。禪為金剛拳安置心上。智執拔折羅放火焰光。聖者于中乘寶蓮花。三古金剛杵圍繞月輪觀。誦真言曰。

跋折羅薩埵阿娑婆訶

若如意輪菩薩唸誦。蓮花臺中觀[口*纈]哩字。變為真多摩尼寶。間錯殊妙由如日輪放大光明。變為真多菩薩。色如壇金。頂戴無量壽佛。具足六臂成六神通。菩薩應化六道。能令有情滿足六度。在補怛羅迦山。思惟三昧(云云)。

若多羅菩薩唸誦于蓮花中觀睹弄字。變成青蓮花。成多羅菩薩。身肉紅色種種莊嚴。冠上有觀自在王如來。左執青蓮當心上。右施無畏滿諸愿聖者于中乘寶蓮花放白色光。能滿諸愿。名曰隨心。真言曰。

唵多利咄多利咄利娑婆訶

爾時世尊入于普光明多羅三昧。以三昧力從其面輪右目瞳中放大光明。從光流出現妙女形。住殊勝妙色三昧。無價雜寶而為嚴身。無量諸天前後圍繞。先於頂上想有唵字。次於額上想有多字。二目瞳中置於咄字。復安喉上想有多字。次以二肩布安利字。想在心上覆安咄字。若在臍中又想利字。于兩脾中想莎嚩字。又于脛上想有訶字。如是布字周遍于身。方請本尊來就法體。由是義故。先觀后請。金剛三昧耶觀。行人觀心月輪中想有吽字。其吽字變為五古拔折羅

【現代漢語翻譯】現代漢語譯本成就金剛藏菩薩（Vajragarbha Bodhisattva）。身如淺碧玉色，頭頂戴五佛冠。禪定印為金剛拳，安放在心上。智慧之手執持金剛杵（vajra），放出火焰般的光芒。聖者安住于寶蓮花之上，觀想三個古老的金剛杵圍繞著月輪。誦持真言曰：『跋折羅薩埵阿娑婆訶（vajra-sattva a-sa-po-he）』如果修持如意輪菩薩（Cintamanicakra Bodhisattva）的唸誦，在蓮花臺中觀想[口*纈]哩字（hrīḥ），它會轉變為真多摩尼寶（cintamani），間雜著各種殊勝美妙之物，猶如日輪般放出巨大的光明。然後轉變為真多菩薩（Cinta Bodhisattva），顏色如壇金。頭頂戴著無量壽佛（Amitayus Buddha）。具有六臂，成就六神通。菩薩應化於六道之中，能夠使有情眾生滿足六度。安住在補怛羅迦山（Potalaka），思惟三昧（samadhi）。如果修持多羅菩薩（Tara Bodhisattva）的唸誦，在蓮花中觀想睹弄字（tam）。它會變成青蓮花，成就多羅菩薩。身體是肉紅色，以種種飾品莊嚴。頭冠上有觀自在王如來（Avalokiteśvara）。左手執持青蓮花，置於心上。右手施無畏印，滿足一切願望。聖者安住于寶蓮花之上，放出白色光芒，能夠滿足一切願望，名為隨心。真言曰：『唵多利咄多利咄利娑婆訶（Om tare tuttare ture svaha）』這時，世尊進入普光明多羅三昧（Samantamukha Tara Samadhi）。以三昧力，從其面輪右目瞳孔中放出大光明。從光明中流現出美妙的女子形象，安住在殊勝妙色三昧中。以無價的雜寶作為裝飾。無量諸天前後圍繞。首先在頭頂上觀想唵字（Om）。然後在額頭上觀想多字（Ta）。在兩眼瞳孔中放置咄字（Re）。又在喉嚨上觀想多字（Ta）。接著在兩個肩膀上分佈安放利字（Tu）。觀想在心上又安放咄字（Ta）。如果在臍中，又觀想利字（Re）。在兩脾中觀想莎嚩字（Sva）。又在脛上觀想訶字（Ha）。這樣布字周遍全身，然後請本尊降臨於法體。因為這個緣故，先觀想后迎請。金剛三昧耶觀（Vajrasamaya visualization）。修行人在觀想心月輪中，想像有吽字（Hum）。這個吽字轉變為五股金剛杵（vajra）。

【English Translation】 English version Accomplishing Vajragarbha Bodhisattva. The body is like light aquamarine color. The crown is adorned with the Five Buddhas. The meditation mudra is the Vajra Fist, placed upon the heart. The hand of wisdom holds the vajra, emitting flames of light. The holy one dwells upon a precious lotus flower. Visualize three ancient vajras surrounding the moon disc. Recite the mantra: 'Vajra-sattva a-sa-po-he' If practicing the recitation of Cintamanicakra Bodhisattva, visualize the syllable hrīḥ in the lotus center. It transforms into a cintamani jewel, interspersed with various wonderful and exquisite things, like the sun emitting great light. Then it transforms into Cinta Bodhisattva, the color of sandalwood gold. The crown is adorned with Amitayus Buddha. Possessing six arms, accomplishing the six supernormal powers. The Bodhisattva manifests in the six realms, able to enable sentient beings to fulfill the six perfections. Abiding on Mount Potalaka, contemplating samadhi. If practicing the recitation of Tara Bodhisattva, visualize the syllable tam in the lotus. It transforms into a blue lotus flower, accomplishing Tara Bodhisattva. The body is flesh-red, adorned with various ornaments. On the crown is Avalokiteśvara Tathagata. The left hand holds a blue lotus flower, placed at the heart. The right hand bestows the fearlessness mudra, fulfilling all wishes. The holy one dwells upon a precious lotus flower, emitting white light, able to fulfill all wishes, named 'According to the Heart'. The mantra is: 'Om tare tuttare ture svaha' At that time, the World Honored One entered the Samantamukha Tara Samadhi. By the power of samadhi, from the pupil of the right eye on his face wheel, he emitted great light. From the light flowed forth the form of a beautiful woman, dwelling in the Samantamukha Tara Samadhi. Adorned with priceless miscellaneous treasures. Countless devas surrounded her before and after. First, visualize the syllable Om on the crown of the head. Then, visualize the syllable Ta on the forehead. Place the syllable Re in the pupils of both eyes. Again, visualize the syllable Ta on the throat. Next, distribute and place the syllable Tu on both shoulders. Visualize placing the syllable Ta again on the heart. If in the navel, again visualize the syllable Re. Visualize the syllable Sva in both spleens. Again, visualize the syllable Ha on the shanks. Thus, arrange the syllables all over the body, then invite the principal deity to descend upon the Dharma body. Because of this reason, first visualize, then invite. Vajrasamaya visualization. The practitioner, in visualizing the moon disc of the heart, imagines the syllable Hum. This syllable Hum transforms into a five-pronged vajra.

。純金如融真金聚。放赤色光由如火聚。光明赫奕周遍于身。以身口意金剛輪遍生死界。滿月量中現作神變。其金剛輪。不定大小稱滿月輪。或觀五古或觀三古或觀獨古隨意無礙。從自身毛孔支節間。出現微塵數拔折羅。一一拔折羅中。復能出種種異類身。能令行人隨意調伏。皆能成就陀羅尼門三摩地門。雨諸器仗契印分付。其一一印皆從如來大丈夫相莊嚴支節所生。非是作法。何以故金剛體中本來具足。性自堅固離於分別。成就眾生能滿諸愿。若現金剛怖畏調伏。若現菩薩具足大悲。若現天身鬼神咸伏。若成就事業示現羯磨金剛。能令行人速得圓滿。

五方如來置安頂上。滿月輪中坐大蓮花。如大圓鏡內外明徹體無自他。此是行人第一義諦。不空智中唸誦義訣。

八大菩薩。想布字及本尊色。

普賢菩薩。白月色頭上五佛觀吽。

曼殊師利菩薩。金色身五佛觀𤚥。

虛空藏菩薩。紫金色五佛觀怛羅。

觀世音菩薩。紅肉色如開敷蓮花。五佛觀[口*纈]哩。

金剛藏菩薩。青色五佛觀吽。

彌勒菩薩。黃色五佛觀昧。

除一切蓋障菩薩。蓮花色五佛觀莎。

地藏菩薩。金色五佛觀乞使。

毗盧遮那三摩地瑜伽供養。次第法。

歸命毗盧遮

【現代漢語翻譯】現代漢語譯本：如同熔化的純金聚集在一起，放射出赤色的光芒，猶如燃燒的火焰。光明赫奕，周遍全身。以身、口、意金剛輪遍佈生死輪迴的境界，在滿月大小的範圍內顯現神通變化。這金剛輪，大小不定，稱為滿月輪，可以觀想五個古字，或三個古字，或一個獨古字，隨意觀想，沒有障礙。從自身毛孔和支節之間，出現微塵數目的拔折羅（Vajra，金剛杵）。每一個拔折羅中，又能化現出種種不同的身形，能夠讓修行者隨意調伏，都能成就陀羅尼門（Dharani，總持）和三摩地門（Samadhi，三昧）。降下各種器仗和契印分付，每一個印都從如來大丈夫相莊嚴的支節所生，並非人為造作。為什麼呢？因為金剛體中本來就具足，自性堅固，遠離分別，成就眾生，能夠滿足各種願望。如果顯現金剛怖畏調伏之相，或者顯現菩薩具足大悲之相，或者顯現天身，鬼神都會降伏。如果成就事業，就示現羯磨金剛（Karma-Vajra，事業金剛），能夠讓修行者迅速得到圓滿。

五方如來安放在頭頂上，在滿月輪中端坐于大蓮花之上，如同大圓鏡，內外明徹，體性上沒有自他之分。這是修行人第一義諦，是不空智中唸誦的義訣。

八大菩薩，觀想佈置種子字以及本尊的顏色。

普賢菩薩（Samantabhadra），白色，頭上觀想五佛，種子字為吽（Hum）。

曼殊師利菩薩（Manjushri），金色身，觀想五佛，種子字為𤚥（Mam）。

虛空藏菩薩（Akasagarbha），紫金色，觀想五佛，種子字為怛羅（Tra）。

觀世音菩薩（Avalokiteshvara），紅肉色，如開放的蓮花，觀想五佛，種子字為[口*纈]哩（Hrih）。

金剛藏菩薩（Vajragarbha），青色，觀想五佛，種子字為吽（Hum）。

彌勒菩薩（Maitreya），黃色，觀想五佛，種子字為昧（Me）。

除一切蓋障菩薩（Sarvanivaranaviskambhin），蓮花色，觀想五佛，種子字為莎（Sah）。

地藏菩薩（Ksitigarbha），金色，觀想五佛，種子字為乞使（Ksi）。

毗盧遮那（Vairocana）三摩地瑜伽供養次第法。

歸命毗盧遮那

【English Translation】 English version: Like pure gold melted and gathered, radiating red light like a burning fire. The light shines brilliantly, pervading the entire body. With the Vajra wheel (Vajra, diamond/thunderbolt) of body, speech, and mind, pervade the realm of birth and death, manifesting miraculous transformations within the measure of a full moon. This Vajra wheel, of indefinite size, is called the Full Moon Wheel. One can contemplate five '古' (Gu) syllables, or three '古' (Gu) syllables, or a single '獨古' (Du Gu) syllable, contemplating freely without obstruction. From the pores and joints of one's own body, appear countless Vajras (Vajra, diamond/thunderbolt) like dust particles. Within each Vajra, various different forms can manifest, enabling practitioners to subdue at will, all capable of accomplishing the Dharani (Dharani, mantra/incantation) gate and the Samadhi (Samadhi, meditative absorption) gate. Raining down various weapons and entrusting mudras (Mudra, hand gesture/seal), each mudra originates from the auspicious marks of a Tathagata's (Tathagata, 'Thus Gone One', Buddha) great person, not artificially created. Why? Because the Vajra body inherently possesses them, its nature is firm and free from discrimination, accomplishing beings and fulfilling all wishes. If manifesting the wrathful subduing form of Vajra, or manifesting the Bodhisattva (Bodhisattva, enlightenment being) with great compassion, or manifesting a celestial form, ghosts and spirits will all submit. If accomplishing activities, manifesting Karma-Vajra (Karma-Vajra, action vajra), enabling practitioners to quickly attain perfection.

Place the Five Dhyani Buddhas (Five Dhyani Buddhas, the five wisdom Buddhas) on the crown of the head, seated on a great lotus flower within the full moon wheel, like a great round mirror, clear inside and out, with no self or other in its essence. This is the practitioner's ultimate truth, the essential secret of recitation within the Unempty Wisdom.

The Eight Great Bodhisattvas, visualize the seed syllables and the colors of the respective deities.

Samantabhadra Bodhisattva (Samantabhadra), white, visualize the Five Buddhas on the head, the seed syllable is Hum (Hum).

Manjushri Bodhisattva (Manjushri), golden body, visualize the Five Buddhas, the seed syllable is Mam (Mam).

Akasagarbha Bodhisattva (Akasagarbha), purple-golden, visualize the Five Buddhas, the seed syllable is Tra (Tra).

Avalokiteshvara Bodhisattva (Avalokiteshvara), red-flesh color, like an opening lotus flower, visualize the Five Buddhas, the seed syllable is Hrih (Hrih).

Vajragarbha Bodhisattva (Vajragarbha), blue, visualize the Five Buddhas, the seed syllable is Hum (Hum).

Maitreya Bodhisattva (Maitreya), yellow, visualize the Five Buddhas, the seed syllable is Me (Me).

Sarvanivaranaviskambhin Bodhisattva (Sarvanivaranaviskambhin), lotus color, visualize the Five Buddhas, the seed syllable is Sah (Sah).

Ksitigarbha Bodhisattva (Ksitigarbha), golden, visualize the Five Buddhas, the seed syllable is Ksi (Ksi).

Vairocana (Vairocana) Samadhi Yoga Offering Gradual Method.

Homage to Vairocana

那佛　　開妙覺目如蓮葉　我今甄此相應法　　隨其誦唸次第要　愿依憑此速成就　　自利利他遠塵垢　由是初心所發趣　　悉念方便向菩提　諸進趣門雖無量　　無有能過於此者

爾時行人得阿阇梨灌頂已。于閑靜處莊嚴道場。香泥塗地種種供養。極令清凈。常令三業寂然無亂。起慈悲心。于諸有情總令解脫。以五曼荼羅一心作禮。想諸聖眾如在目前。所有眾罪誠心懺悔已。即觀諸法自性皆空。觀諸法空本來清凈無所染著。思惟是已。誦密言曰。

唵薩嚩婆嚩秫陀薩嚩達摩薩嚩婆嚩秫涂唅(重呼)

作法界觀。

行者次修三摩地　　身口意業遍虛空　思惟如來三業門　　金剛一乘甚深教　我依瑜伽最勝法　　開示如實真言門　即入普賢三昧耶　　體同薩埵金剛故　定慧和合金剛縛　　忍愿二度建如幢　身處月輪同薩埵

真言曰

唵(一)三摩耶(二)薩怛梵(三合下同)

當觀。此身坐凈月中。猶敷明鏡而坐　安樂悅意三摩耶印。

以此妙喜印如來　　忍愿雙峰入掌中　禪智檀慧俱申直

真言曰

唵(一)三摩耶護(引)薩羅多(二)薩怛梵(三)

由此妙印及真言　　一切聖眾皆歡喜　次當開心入佛智　　觀于乳上怛羅吒

【現代漢語翻譯】現代漢語譯本那佛（指佛陀）以蓮花般的妙覺之眼開啟智慧。我如今選擇這相應的法門，按照誦唸的次第要領。愿憑藉此法迅速成就，自利利他，遠離塵垢。由此最初發起的志向，全部以方便之法趨向菩提（覺悟）。通往進步的法門雖然無量，沒有能超過此法的。

這時，修行者得到阿阇梨（Acharya，導師）的灌頂后，在閑靜之處莊嚴道場，用香泥塗地，進行種種供養，務必使其清凈。經常保持身、口、意三業的寂靜，不起雜亂之念。生起慈悲之心，使一切有情眾生都能解脫。以五曼荼羅（Mandala，壇城）一心作禮，觀想諸聖眾如在眼前。對所有罪過真心懺悔后，即觀想諸法自性皆空。觀想諸法本性空寂，本來清凈，沒有染著。如此思惟后，誦唸密言說：

唵（Om）薩嚩（Sarva）婆嚩（Bhava）秫陀（Shuddha）薩嚩（Sarva）達摩（Dharma）薩嚩（Sarva）婆嚩（Bhava）秫涂唅（Shuddho Ham）(重呼)

作法界觀。

修行者接著修習三摩地（Samadhi，禪定），身口意業遍佈虛空。思惟如來（Tathagata）身口意三業之門，金剛（Vajra）一乘甚深教法。我依靠瑜伽（Yoga）最殊勝的法門，開示如實不虛的真言之門。即刻進入普賢（Samantabhadra）三昧耶（Samaya，本誓），體性與薩埵（Sattva，有情）金剛相同。禪定與智慧和合，結成金剛縛（Vajra-bandha）印，忍辱與願力二度建立如幢幡。身處月輪之中，與薩埵相同。

真言曰：

唵（Om）三摩耶（Samaya）薩怛梵（Sattvam）

應當觀想，此身端坐于清凈的月輪之中，猶如面對明鏡而坐，安樂喜悅，結三摩耶印（Samaya-mudra）。

以此奇妙歡喜之印，如來的忍辱與願力雙峰併入掌中。禪定之智與佈施之慧俱皆伸直。

真言曰：

唵（Om）三摩耶護（Samaya hu）薩羅多（Sarata）薩怛梵（Sattvam）

由此奇妙之印及真言，一切聖眾都歡喜。接下來應當開啟心扉，進入佛陀的智慧，觀想在乳汁之上顯現『怛羅吒（Tarat）』字。

【English Translation】 English version That Buddha opens the eye of wondrous enlightenment like a lotus leaf. I now select this corresponding Dharma, following the essential order of recitation. May I rely on this to quickly achieve, benefiting myself and others, far from defilement. From the initial aspiration thus aroused, all thoughts of expedient means turn towards Bodhi (enlightenment). Though the gates to progress are immeasurable, none can surpass this one.

At this time, the practitioner, having received Abhisheka (initiation) from the Acharya (teacher), adorns the Mandala (sacred space) in a quiet place, anointing the ground with fragrant mud, making various offerings, ensuring utmost purity. Constantly keeping the three karmas of body, speech, and mind tranquil and undisturbed. Arousing compassion, wishing all sentient beings to be liberated. Making prostrations with one mind to the five Mandalas, visualizing all the holy assembly as if present before one's eyes. After sincerely repenting of all sins, one contemplates that the self-nature of all Dharmas is empty. Contemplating that the nature of all Dharmas is empty, originally pure, without any attachment. Having contemplated thus, one recites the mantra, saying:

Om Sarva Bhava Shuddha Sarva Dharma Sarva Bhava Shuddho Ham (repeatedly)

Performing the Dharmadhatu (realm of reality) contemplation.

The practitioner then cultivates Samadhi (meditative absorption), the karma of body, speech, and mind pervading space. Contemplating the three karmas of body, speech, and mind of the Tathagata (Buddha), the profound teachings of the Vajra (diamond) One Vehicle. I rely on the most supreme method of Yoga (spiritual practice), revealing the gate of true and real mantra. Immediately entering the Samaya (vow) of Samantabhadra (universal virtue), the essence being the same as the Sattva (being) Vajra. Meditation and wisdom combined, forming the Vajra-bandha (diamond bond) mudra, patience and aspiration established like a banner. The body is situated within the moon disc, the same as a Sattva.

The mantra is:

Om Samaya Sattvam

One should contemplate that this body is seated within a pure moon disc, as if sitting before a clear mirror, peaceful and joyful, forming the Samaya-mudra (vow gesture).

With this wondrous joyful mudra, the Tathagata's twin peaks of patience and aspiration enter the palm. The wisdom of meditation and the wisdom of generosity are both extended straight.

The mantra is:

Om Samaya hu Sarata Sattvam

By this wondrous mudra and mantra, all the holy assembly rejoice. Next, one should open the heart and enter the wisdom of the Buddha, contemplating the syllable 'Tarat' appearing above the milk.

金剛縛散拍心門　　二字轉樞如啟扇

真言曰。

唵(一)嚩日啰滿馱(二)怛羅(二合)吒

八葉白蓮一肘間　　炳現阿字素光色　禪智俱入金剛縛　　召入如來寂靜智

真言曰。

唵(一)么日啰(二)微舍惡(三)

次結如來堅固拳　　進力屈拄禪智背　由此妙印相應故　　即得堅持諸佛智

真言曰。

唵么折羅母瑟知(二合)𤚥

次以威怒降三世　　凈除內外所生障　二羽交臂金剛拳　　檀慧相鉤豎進力　行者想身發威焰　　八臂四面豎利牙　震吼吽字如雷音　　頂上右旋成結界

真言。

唵(一)遜婆你遜婆吽(二)紇哩釁拏紇哩釁拏吽(三)紇哩釁拏阿播耶吽(四)阿奈耶護(引)薄伽梵(五)么折羅吽發吒(六)

次結蓮花部。

為令成就三么地　　定慧二羽金剛縛　檀慧禪智和合豎　　由此真言密印故　修行三摩速現前

真言曰

唵(一)么折羅缽娜么(二合)(二)三昧耶薩怛梵(三)

行者欲入金剛定　　先住妙觀察智印　定慧二羽仰相叉　　進禪力智各相拄　以此妙印修等引　　即得如來不動智

行者。次應修澄心宴坐月輪觀。先須於一月中調伏身心。令心澄凈然後

【現代漢語翻譯】現代漢語譯本：金剛縛散拍心門，二字轉樞如啟扇。真言曰：唵(om)(種子字，表示皈依) 嚩日啰滿馱(vajra-bandha)(金剛結) 怛羅(tra)(解脫) 八葉白蓮一肘間，炳現阿字素光色。禪智俱入金剛縛，召入如來寂靜智。真言曰：唵(om)(種子字，表示皈依) 么日啰(vajra)(金剛) 微舍惡(vesa ah)(進入) 次結如來堅固拳，進力屈拄禪智背。由此妙印相應故，即得堅持諸佛智。真言曰：唵(om)(種子字，表示皈依) 么折羅母瑟知(vajra-musti)(金剛拳) 𤚥(vam)(種子字) 次以威怒降三世，凈除內外所生障。二羽交臂金剛拳，檀慧相鉤豎進力。行者想身發威焰，八臂四面豎利牙。震吼吽字如雷音，頂上右旋成結界。真言：唵(om)(種子字，表示皈依) 遜婆你遜婆吽(sumbhani sumbha hum)(降伏) 紇哩釁拏紇哩釁拏吽(grihana grihana hum)(抓住) 紇哩釁拏阿播耶吽(grihana apaya hum)(帶走) 阿奈耶護(引)薄伽梵(anaya ho bhagavan)(引導，世尊) 么折羅吽發吒(vajra hum phat)(金剛，摧伏) 次結蓮花部。為令成就三么地(samadhi)(三昧，禪定)，定慧二羽金剛縛。檀慧禪智和合豎，由此真言密印故，修行三摩速現前。真言曰：唵(om)(種子字，表示皈依) 么折羅缽娜么(vajra-padma)(金剛蓮花) 三昧耶薩怛梵(samaya-satvam)(誓約，真實) 行者欲入金剛定，先住妙觀察智印。定慧二羽仰相叉，進禪力智各相拄。以此妙印修等引，即得如來不動智。行者。次應修澄心宴坐月輪觀。先須於一月中調伏身心。令心澄凈然後

【English Translation】 English version: The Vajra-bound scattered heart gate, the two syllables turning the pivot like opening a fan. The mantra says: Om (seed syllable, representing refuge) Vajra-bandha (Vajra knot) Tra (liberation). An eight-petaled white lotus, one elbow's length, clearly manifests the 'Ah' syllable in pure light color. Wisdom and intellect both enter the Vajra bond, summoning the Tathagata's (如來) tranquil wisdom. The mantra says: Om (seed syllable, representing refuge) Vajra (diamond) Vesa Ah (enter). Next, form the Tathagata's firm fist, the index and ring fingers bent, pressing against the back of the middle and little fingers. Because of this wonderful mudra's correspondence, one immediately obtains and upholds the wisdom of all Buddhas. The mantra says: Om (seed syllable, representing refuge) Vajra-musti (Vajra fist) Vam (seed syllable). Next, with fierce wrath, subdue the three realms, purifying all internal and external obstacles. The two hands crossed at the arms in Vajra fists, the generosity and wisdom fingers hooked together, the index and ring fingers upright. The practitioner visualizes their body emitting flames of power, with eight arms and four faces, sharp fangs bared. Roaring the Hum syllable like thunder, circumambulating clockwise above the head to form a boundary. Mantra: Om (seed syllable, representing refuge) Sumbhani Sumbha Hum (subduing) Grihana Grihana Hum (seize) Grihana Apaya Hum (take away) Anaya Ho Bhagavan (guide, World Honored One) Vajra Hum Phat (diamond, destroy). Next, form the Lotus family mudra. In order to accomplish samadhi (concentration), the concentration and wisdom hands form the Vajra bond. The generosity, wisdom, middle, and little fingers are raised together. Because of this mantra and secret mudra, the practice of samadhi quickly manifests. The mantra says: Om (seed syllable, representing refuge) Vajra-padma (Vajra lotus) Samaya-satvam (vow, truth). If the practitioner wishes to enter Vajra concentration, first abide in the mudra of Wonderful Observing Wisdom. The concentration and wisdom hands are crossed upwards, the index and middle fingers of each hand pressing against each other. By practicing equanimity with this wonderful mudra, one immediately obtains the Tathagata's immovable wisdom. The practitioner should next cultivate the contemplation of the moon mandala with a clear and peaceful mind. First, one must subdue the body and mind for a month, making the mind clear and pure, and then...

方習外儀。又作是觀。一切諸法本來不生。一切皆離能執所執。畢竟清凈無所染著。思惟是已。想彼空中一切諸佛相好具足。數如微塵周遍法界。舒金色手彈指而驚告言。善男子應以三摩地。觀察自心本性成就。當觀自心。一一于諸佛前。五體投地一心歸命。誦真言曰。

唵(一)質多缽羅底(二)吠鄧迦嚕弭(三)

此名內證無漏清凈究竟至極。悟入一切智海同於諸佛。此法秘密不令輒聞。欲入觀時。誦此明曰。

唵三摩焰薩怛鑁

誦密語已。即能具足一切諸佛菩薩清凈律儀諸大功德。

復觀鑁字圓凈無相。安心此字。莫像一切有相。自心凝凈明朗內外明徹體無自他。欲入觀時。誦真言曰。

唵(一)菩提質多(二)母怛跛(二合)娜夜彌(三)

能令所觀心月漸漸廣大周遍法界。真言曰。

唵底瑟吒么日羅

誦真言已。能令所觀心月漸令廣大周遍法界。盡前後際劫。一一塵毛等皆有諸佛道場眾會。如因陀羅網重重無盡。作是觀者。便證菩薩甚深智。故真言曰。

唵質多缽羅底微能迦路弭

能令行者速證無上菩提。具一切諸佛第一義。真如智中流出。非是作法顯現。如巧色摩尼能滿諸愿。一切諸佛同聲共說。思惟之時。唯是明朗不見身之與心

【現代漢語翻譯】現代漢語譯本：

修習外在的威儀。又作這樣的觀想：一切諸法本來就不生不滅，一切都遠離能執著和所執著，畢竟清凈，沒有任何染污和執著。這樣思惟之後，觀想那虛空中一切諸佛，相好具足，數量如微塵般眾多，周遍整個法界。伸出金色的手，彈指並驚醒地告知說：『善男子，應當以三摩地（Samadhi，定）來觀察自心的本性成就。』應當觀照自心，一一在諸佛面前，五體投地，一心歸命。誦持真言說：

『唵（Om）質多（Citta，心）缽羅底（Prati，向）吠鄧迦嚕弭（Vedam Karomi，我證悟）。』

這叫做內證無漏清凈究竟至極的境界，悟入一切智海，與諸佛相同。此法秘密，不輕易示人。想要入觀的時候，誦持此明咒說：

『唵（Om）三摩焰（Samayam，誓言）薩怛鑁（Satvam，真實）。』

誦持密語之後，就能具足一切諸佛菩薩清凈的律儀和各種大功德。

再觀想鑁（Vam）字，圓滿清凈，沒有形象。安心於這個字上，不要去想像任何有形象的事物。自心凝結清凈，明朗，內外明徹，本體沒有自和他人的分別。想要入觀的時候，誦持真言說：

『唵（Om）菩提質多（Bodhi-citta，菩提心）母怛跛（Mudpa，喜悅）（二合）娜夜彌（Dayami，給予）。』

能使所觀的心月漸漸廣大，周遍法界。真言說：

『唵（Om）底瑟吒（Tistha，安住）么日羅（Vajra，金剛）。』

誦持真言之後，能使所觀的心月漸漸廣大，周遍法界。直到前後際劫，每一個塵毛等微細之處，都有諸佛的道場和眾會，如同因陀羅網（Indra's net）般重重無盡。作這樣觀想的人，便能證得菩薩甚深的智慧。所以真言說：

『唵（Om）質多（Citta，心）缽羅底（Prati，向）微能迦路弭（Vinayaka Karomi，我引導）。』

能使修行者迅速證得無上菩提，具足一切諸佛的第一義。從真如智中流出，不是人為造作顯現的。如同巧妙的如意寶珠，能滿足一切願望。一切諸佛同聲共說。思惟的時候，唯有明朗，不見身體和心。

【English Translation】 English version:

Practicing external deportment. Furthermore, contemplate thus: all dharmas are originally unborn; all are apart from the grasper and the grasped, ultimately pure, without any defilement or attachment. Having contemplated thus, visualize all the Buddhas in that space, complete with excellent marks and characteristics, their number like fine dust particles, pervading the entire Dharma realm. Extending golden hands, snapping fingers and startlingly announcing: 'Good son, you should use Samadhi (定) to observe the inherent nature of your own mind's accomplishment.' You should observe your own mind, one by one, prostrating with the five limbs before all the Buddhas, wholeheartedly taking refuge. Recite the mantra:

'Om (唵) Citta (質多, mind) Prati (缽羅底, towards) Vedam Karomi (吠鄧迦嚕弭, I realize).'

This is called the inner realization of non-outflow, pure, ultimate, and supremely profound state, awakening into the ocean of all wisdom, being the same as all Buddhas. This Dharma is secret and not easily revealed to others. When you wish to enter contemplation, recite this mantra:

'Om (唵) Samayam (三摩焰, vow) Satvam (薩怛鑁, truth).'

Having recited the secret words, one can fully possess all the pure precepts and various great merits of all Buddhas and Bodhisattvas.

Furthermore, contemplate the syllable Vam (鑁), perfectly pure and without form. Settle your mind on this syllable, do not imagine any form. Your own mind becomes concentrated, pure, clear, bright inside and out, the essence without self or other. When you wish to enter contemplation, recite the mantra:

'Om (唵) Bodhi-citta (菩提質多, Bodhi-mind) Mudpa (母怛跛, joy) (combined) Dayami (娜夜彌, I give).'

It can cause the contemplated moon of the mind to gradually become vast, pervading the entire Dharma realm. The mantra says:

'Om (唵) Tistha (底瑟吒, abide) Vajra (么日羅, vajra).'

Having recited the mantra, it can cause the contemplated moon of the mind to gradually become vast, pervading the entire Dharma realm. Until the beginningless and endless kalpas, in each dust mote and hair-tip, there are Buddha's sacred sites and assemblies, like Indra's net (因陀羅網), endlessly layered. One who contemplates in this way will attain the profound wisdom of a Bodhisattva. Therefore, the mantra says:

'Om (唵) Citta (質多, mind) Prati (缽羅底, towards) Vinayaka Karomi (微能迦路弭, I guide).'

It can enable practitioners to quickly attain unsurpassed Bodhi, fully possessing the supreme meaning of all Buddhas. Flowing from the wisdom of Suchness, it is not a contrived manifestation. Like a skillful wish-fulfilling jewel, it can fulfill all wishes. All Buddhas speak in unison. When contemplating, there is only clarity, without seeing the body and the mind.

。況無一物亦莫作空解。以無念等故說如虛空。法非空故。若久純熟當自證知。作是觀時。誦密言曰。

唵嚩日羅(二合)滿吒(上)藍缽啰(二合)避舍迷

念此明者。即能證入一切灌頂曼多羅位。于諸菩薩秘密法門隨意無礙。作是觀時不須延促。務在證入。若能一一與心相應方大成就。一切時處作意。任運相應無所掛礙。一切妄想貪瞋癡等。不假斷除自然不起性常清凈。此真實法門。是一切眾生自性清凈心。若為大圓鏡智。上從諸佛下至眾生。悉皆同等無增減。但為無明妄想所覆。令其法體不得顯現。作是觀者便證解脫一切智三昧。名為地前三賢位。所有動作任運相應。自然進入初地生大歡喜。所以然者以觀月為方便。具有三義。一者自性清凈義。離貪慾垢故。二者清涼義。離瞋熱惱故。三者光明義。離愚癡闇故。所以取月為喻亦莫作月解。世間月者四大所成畢竟破壞。眾生自性清凈心無生滅故。此是諸佛菩薩內證非二乘聲聞外道所知境界。作此觀者。一切佛法恒沙功德不由他悟。此一法攝無量法。剎那剎那悟入諸法中。自在無礙。從地至地漸次升進。學此觀者。不得專守無念以為究竟。當須正念進趣方便。然後證入究竟清凈法海。

唵(一)薩婆怛他蘗多(引)(二)鼻三菩提(三)涅里荼

【現代漢語翻譯】現代漢語譯本：此外，即使是『無一物』的狀態，也不要錯誤地理解為空無。因為『無念』等等的緣故，所以說它像虛空一樣。但法並非空無。如果長時間純熟地修習，自然會親自證悟。在進行這種觀想時，誦唸密言：『唵嚩日羅（二合）滿吒（上）藍缽啰（二合）避舍迷』唸誦這個真言的人，就能證入一切灌頂曼陀羅的地位，對於諸佛菩薩的秘密法門，可以隨意運用而沒有障礙。在進行這種觀想時，不需要追求時間的長短，關鍵在於證入。如果能夠一一與心相應，就能獲得大的成就。在任何時間、任何地點，都要用心作意，任運自然地相應，沒有任何掛礙。一切妄想、貪瞋癡等等，不需要刻意斷除，自然不會生起，因為自性本來就是清凈的。這個真實的法門，是一切眾生自性清凈的心。就如同大圓鏡智（Mahādarśa-jñāna）一樣，上至諸佛，下至眾生，都完全相同，沒有增減。只是因為被無明（avidyā）妄想所覆蓋，使得它的法體無法顯現。進行這種觀想的人，就能證得解脫一切智三昧（sarvajñāna-samādhi），被稱為地前三賢位。所有的動作都任運自然地相應，自然進入初地（bhūmi），生起大歡喜。之所以這樣，是因為以觀月為方便，具有三種意義：一是自性清凈義，遠離貪慾的垢染；二是清涼義，遠離瞋恚的熱惱；三是光明義，遠離愚癡的黑暗。所以用月亮來比喻，但也不要錯誤地理解為月亮。世間的月亮是由四大（mahābhūta）所組成，終究會破壞。眾生自性清凈的心沒有生滅。這是諸佛菩薩內證的境界，不是二乘（śrāvaka, pratyekabuddha）聲聞外道所能知道的境界。進行這種觀想的人，一切佛法恒河沙數般的功德，不需要通過其他途徑來領悟。這一法門攝持無量法門，剎那剎那地悟入諸法之中，自在無礙。從地至地，逐漸升進。學習這種觀想的人，不能只守住無念，以為這樣就究竟了。應當需要正念，進取方便，然後才能證入究竟清凈的法海。『唵（om）薩婆怛他蘗多（引）（sarva tathāgata）（二）鼻三菩提（abhi-sambodhi）（三）涅里荼（nir-dha）』

【English Translation】 English version: Furthermore, even in the state of 'no-thingness,' do not mistakenly interpret it as emptiness. Because of 'no-thought' and so on, it is said to be like space. But the Dharma is not empty. If you practice purely and diligently for a long time, you will naturally realize it yourself. While doing this contemplation, recite the secret mantra: 'Om Vajra (two combined) Mantha (rising tone) Lam Para (two combined) Bhesame' The one who recites this mantra can realize the position of all Abhiṣeka (initiation) Mandalas, and can freely use the secret Dharma doors of all Buddhas and Bodhisattvas without any obstacles. When doing this contemplation, there is no need to pursue the length of time; the key is to realize it. If you can correspond with your mind in every aspect, you will achieve great accomplishment. At any time and in any place, you should be mindful and naturally correspond without any hindrance. All delusions, greed, anger, ignorance, etc., do not need to be deliberately eliminated; they will naturally not arise because the nature is always pure. This true Dharma door is the self-nature pure mind of all sentient beings. It is like the Great Perfect Mirror Wisdom (Mahādarśa-jñāna), which is completely the same from the Buddhas above to the sentient beings below, without increase or decrease. It is only because it is covered by ignorance (avidyā) and delusion that its Dharma body cannot manifest. The one who does this contemplation will realize liberation, the Samadhi of all wisdom (sarvajñāna-samādhi), and is called the Three Worthies position before the Bhumis. All actions naturally correspond, and naturally enter the first Bhumi, giving rise to great joy. The reason for this is that taking the contemplation of the moon as a means has three meanings: first, the meaning of self-nature purity, being free from the defilement of greed; second, the meaning of coolness, being free from the heat of anger; and third, the meaning of brightness, being free from the darkness of ignorance. Therefore, the moon is used as a metaphor, but do not mistakenly interpret it as the moon. The worldly moon is composed of the four great elements (mahābhūta) and will eventually be destroyed. The self-nature pure mind of sentient beings has no birth or death. This is the realm of inner realization of the Buddhas and Bodhisattvas, which cannot be known by the Śrāvakas, Pratyekabuddhas of the Two Vehicles (śrāvaka, pratyekabuddha) or the external paths. The one who does this contemplation will attain all the merits of the Buddha Dharma as numerous as the sands of the Ganges, without having to realize them through other means. This one Dharma door encompasses countless Dharma doors, and in every moment, one realizes the Dharma with freedom and without hindrance. From Bhumi to Bhumi, one gradually advances. The one who learns this contemplation must not only hold on to no-thought, thinking that this is the ultimate. One must need right thought, advance towards skillful means, and then realize the ultimate pure Dharma ocean. 'Om Sarva Tathagata (all tathāgatas) Abhi-sambodhi (perfect enlightenment) Nir-dha'

么折羅底瑟姹(四)

為令證入佛地故　　當結金剛三摩耶　十度圓滿外相叉　　忍愿如幢皆正直　印心及額與喉頂　　各誦一遍以加持

真言曰。

唵(一)么折羅(二)薩怛嚩(引二合)地瑟姹薩嚩𤚥(三)

即想一切諸如來　　持寶么尼灌我頂　定慧和合金剛縛　　進力禪智如寶形　以印額上加持已　　五佛智冠在其頂　便分智拳頂后繞　　當繞已係

真言曰

唵(一)摩日羅羅旦娜(二合)(二)阿避詵者𤚥(三)薩婆畝捺羅(二合)迷(四)涅里(二合)但呴嚧(五)嚩日羅迦嚩制(六)娜𤚥

行者。復應作是思惟。我今已成正覺。當於一切眾生興大悲心。于無盡生死中恒被大誓莊嚴甲冑。為欲凈佛國土成就眾生。歷事一切諸如來等。悉令一切眾生。坐菩提樹降伏天魔成最正覺故。應被三世如來慈悲甲冑。

誦此密言已　　進力互相旋　三遍環繞之　　便言唵砧字　力支想唵字　　進支想砧字　各想青色索　　如被鎧帶之　初胸背臍腰　　亦三相旋系　從脅漸至上　　向後復回喉　還旋頂后間　　三回來去額　既至頂后已　　壇慧等前垂　是則金剛甲

唵跋折羅迦縛者跋日羅拘盧跋折羅跋日裡(引)那咡(引)

次應

【現代漢語翻譯】現代漢語譯本么折羅底瑟姹(四)

爲了證入佛的境界，應當結金剛三摩耶（誓約）。十度（十種波羅蜜）圓滿，外縛手印交叉，忍辱和願力如旗幟般正直。用手印加持心、額頭、喉嚨和頭頂，各誦真言一遍。

真言曰：

唵(om) 么折羅(vajra) 薩怛嚩(sattva) 地瑟姹(adhisthita) 薩嚩(sarva)𤚥(hum)

觀想一切如來，用寶貴的摩尼（mani，寶珠）灌注我的頭頂。定（禪定）慧（智慧）融合，結成金剛縛（vajra-bandha，金剛結），進（精進）力（力量）禪（禪定）智（智慧）如寶形。用手印加持額頭后，五佛智（五方佛的智慧）冠戴在頭頂。然後分開智拳（智慧拳印）在頭頂後方環繞，應當環繞后繫住。

真言曰：

唵(om) 摩日羅羅旦娜(vajra-ratna) 阿避詵者(abhisinca)𤚥(hum) 薩婆(sarva)畝捺羅(mudra)迷(me) 涅里(nir)但呴嚧(dhridha-kuru) 嚩日羅(vajra)迦嚩制(kavacena) 娜𤚥(hum)

行者，還應當這樣思惟：我現在已經成就正覺。應當對一切眾生興起大悲心。在無盡的生死輪迴中，恒常披著大誓願莊嚴的甲冑。爲了清凈佛國土，成就眾生，經歷侍奉一切諸如來等，使一切眾生，坐在菩提樹下，降伏天魔，成就最正覺，應當披上三世如來的慈悲甲冑。

誦此密言后，進力（精進和力量）互相旋轉。環繞三遍，然後說『唵(om) 砧(hūm)』字。力支（力量之支）觀想『唵(om)』字，進支（精進之支）觀想『砧(hūm)』字。各觀想青色的繩索，如同披上鎧甲的帶子。首先在胸、背、臍、腰，也以三相旋轉系住。從脅部漸漸向上，向後又回到喉嚨。再旋轉到頭頂後方，三次來回額頭。已經到達頭頂后，壇（壇城）慧（智慧）等向前垂下。這就是金剛甲（vajra-kavaca，金剛鎧甲）。

唵(om) 跋折羅(vajra)迦縛者(kavaca)跋日羅(vajra)拘盧(kuru)跋折羅(vajra)跋日裡(vajri)那咡(nah)

其次應當

【English Translation】 English version Mo Zhe Luo Di Se Cha (4)

In order to attain Buddhahood, one should form the Vajra Samaya (vow). The ten perfections (ten paramitas) are complete, the outer interlocked hand seal is crossed, patience and vows are as upright as banners. Use the hand seal to bless the heart, forehead, throat, and crown of the head, reciting the mantra once for each.

The mantra is:

Om(om) Vajra(vajra) Sattva(sattva) Adhisthita(adhisthita) Sarva(sarva) Hum(hum)

Visualize all the Tathagatas pouring precious Mani (jewel) onto the crown of my head. Samadhi (meditation) and wisdom are merged, forming the Vajra-bandha (Vajra knot), effort (diligence), power, dhyana (meditation), and wisdom are like a precious form. After blessing the forehead with the hand seal, the wisdom of the Five Buddhas (wisdom of the Five Dhyani Buddhas) is crowned on the head. Then separate the wisdom fist (wisdom fist mudra) and circle it behind the crown of the head, it should be tied after circling.

The mantra is:

Om(om) Vajra-ratna(vajra-ratna) Abhisinca(abhisinca) Hum(hum) Sarva(sarva) Mudra(mudra) Me(me) Dhridha-kuru(dhridha-kuru) Vajra(vajra) Kavacena(kavacena) Hum(hum)

The practitioner should also contemplate thus: 'I have now attained perfect enlightenment. I should arouse great compassion for all sentient beings. In the endless cycle of birth and death, I constantly wear the armor adorned with great vows. In order to purify the Buddha-lands and accomplish sentient beings, I will serve all the Tathagatas, causing all sentient beings to sit under the Bodhi tree, subdue the heavenly demons, and attain perfect enlightenment. I should wear the armor of compassion of the Tathagatas of the three times.'

After reciting this secret mantra, effort and power rotate with each other. Circle it three times, then say 'Om(om) Hum(hum)'. Visualize the syllable 'Om(om)' for the limb of power, and visualize the syllable 'Hum(hum)' for the limb of effort. Visualize blue ropes, as if wearing the straps of armor. First, at the chest, back, navel, and waist, also tie them with three rotations. Gradually go upwards from the ribs, back to the throat. Then rotate to the back of the crown of the head, going back and forth to the forehead three times. After reaching the back of the crown of the head, the mandala (mandala), wisdom, etc., hang down in front. This is the Vajra-kavaca (Vajra armor).

Om(om) Vajra(vajra) Kavaca(kavaca) Vajra(vajra) Kuru(kuru) Vajra(vajra) Vajri(vajri) Nah(nah)

Next, one should

結歡喜印。

定慧二羽三相拍　　由以喜印加持故　一切聖眾皆歡喜

真言曰

唵(一)嚩日羅睹使解(二)

佛說大輪金剛總持陀羅尼神咒經

那莫悉底裡也地尾伽南三曼怛他我哆南唵尾羅耳尾羅耳摩訶斫揭啰末驲哩薩哆薩哆沙羅帝沙羅帝哆羅曳哆羅曳尾陀末帝僧悶惹帝多羅末帝枲陀誐哩怛羅琰沙婆訶

大唐青龍寺東塔院一切經教本。

開成四年正月二十八日寫訖。

先結五股契。誦寶部百字明。以印加持四處之時。唯明瞭加五佛種子四字明誦之。是此引入之義也。意謂此五佛等引入我身義也　次結大日尊根本三摩耶印置頂　次結阿閦三摩耶印置額　次結寶生三摩耶印置頂右　次結西方三摩耶契置頂后　次結北方三昧耶印置頂左　各每置印。所謂五佛種子四字。次而後唸誦本明。數隨意定耳。

尊像中臺白色。前方赤色。右方赤黑色。左方黃色。後方青色。各左手令持劍。但中左後三尊。右手令持寶。前尊右手令持蓮花。右方尊右手令持羯磨輪。

久安四年九月二十一日巳刻許書之。同月二十三日奉受了　延寶二年七月二十六日仁和寺尊壽院御本奉書寫了　檜尾山龍海　同年八月八日一挍了　凈嚴。

天明元年辛丑閏五月二十三日。以宇治慧

【現代漢語翻譯】現代漢語譯本結歡喜印。定慧二羽三相拍，由以喜印加持故，一切聖眾皆歡喜。真言曰：唵(om) 嚩日羅(vajra) 睹使解(tushe)。《佛說大輪金剛總持陀羅尼神咒經》那莫悉底裡也(namah siddhirya) 地尾伽南(divikanam) 三曼怛他(samantatha) 我哆南(agatana) 唵(om) 尾羅耳(vira耳) 尾羅耳(vira耳) 摩訶(maha) 斫揭啰(cakra) 末驲哩(martiri) 薩哆(sata) 薩哆(sata) 沙羅帝(sarati) 沙羅帝(sarati) 哆羅曳(taraye) 哆羅曳(taraye) 尾陀末帝(vidhamati) 僧悶惹帝(samunjati) 多羅末帝(taramati) 枲陀誐哩(sitagari) 怛羅琰(tarayam) 沙婆訶(svaha)。大唐青龍寺東塔院一切經教本。開成四年正月二十八日寫訖。先結五股契，誦寶部百字明。以印加持四處之時，唯明瞭加五佛種子四字明誦之。是此引入之義也。意謂此五佛等引入我身義也。次結大日尊(Mahavairocana)根本三摩耶印置頂。次結阿閦(Akshobhya)三摩耶印置額。次結寶生(Ratnasambhava)三摩耶印置頂右。次結西方三摩耶契置頂后。次結北方三昧耶印置頂左。各每置印。所謂五佛種子四字。次而後唸誦本明。數隨意定耳。尊像中臺白色。前方赤色。右方赤黑色。左方黃色。後方青色。各左手令持劍。但中左後三尊。右手令持寶。前尊右手令持蓮花。右方尊右手令持羯磨輪。久安四年九月二十一日巳刻許書之。同月二十三日奉受了。延寶二年七月二十六日仁和寺尊壽院御本奉書寫了。檜尾山龍海。同年八月八日一挍了。凈嚴。天明元年辛丑閏五月二十三日。以宇治慧

【English Translation】 English version Form the Mudra of Joyful Delight. The two wings of Samadhi (定, dhyana) and Prajna (慧, wisdom) clap together three times, through the blessing of the Joyful Mudra, all the holy assembly rejoice. The mantra says: Om (一), Vajra (二) Tushe (解). The Sutra of the Great Wheel Vajra (金剛, diamond) Total-Holder Dharani (陀羅尼, mantra) Divine Spell Spoken by the Buddha Namo (那莫, Homage to) Siddhirya (悉底裡也) Divikanam (地尾伽南) Samantatha (三曼怛他) Agatana (我哆南) Om (唵) Vira耳 (尾羅耳) Vira耳 (尾羅耳) Maha (摩訶) Chakra (斫揭啰) Martiri (末驲哩) Sata (薩哆) Sata (薩哆) Sarati (沙羅帝) Sarati (沙羅帝) Taraye (哆羅曳) Taraye (哆羅曳) Vidhamati (尾陀末帝) Samunjati (僧悶惹帝) Taramati (多羅末帝) Sitagari (枲陀誐哩) Tarayam (怛羅琰) Svaha (沙婆訶). The original scripture and teachings from the East Pagoda Courtyard of Qinglong Temple (青龍寺) of the Great Tang Dynasty. Completed copying on the 28th day of the first month of the fourth year of Kaicheng. First form the Five-pronged Bond, recite the Hundred Syllable Mantra of the Ratna (寶, treasure) family. When blessing the four places with the mudra, only clearly add and recite the Four Syllable Mantra of the Five Buddha Seeds. This is the meaning of 'introducing' them. It means that these Five Buddhas are introduced into my body. Next, form the fundamental Samaya Mudra of Mahavairocana (大日尊) and place it on the crown of the head. Next, form the Samaya Mudra of Akshobhya (阿閦) and place it on the forehead. Next, form the Samaya Mudra of Ratnasambhava (寶生) and place it on the right side of the crown of the head. Next, form the Samaya Bond of the West and place it behind the crown of the head. Next, form the Samaya Mudra of the North and place it on the left side of the crown of the head. Place each mudra in turn. These are the so-called Four Syllables of the Five Buddha Seeds. Then recite the original mantra. The number of repetitions is up to you. The central platform of the honored image is white. The front is red. The right side is reddish-black. The left side is yellow. The rear is blue. Each holds a sword in their left hand. However, the three honored ones in the center, left, and rear hold a jewel in their right hand. The honored one in the front holds a lotus flower in their right hand. The honored one on the right holds a karma wheel in their right hand. Written around the time of the serpent hour on the 21st day of the ninth month of the fourth year of Kuan'an. Received respectfully on the 23rd day of the same month. Copied respectfully from the original text of Zunshou-in (尊壽院) at Ninna-ji (仁和寺) on the 26th day of the seventh month of the second year of Enpo. Ryukai (龍海) of Mt. Hinoo (檜尾山). Proofread once on the 8th day of the eighth month of the same year. Jogyo (凈嚴). The 23rd day of the intercalary fifth month of the first year of Tenmei (天明), cyclical year Xin Chou (辛丑). With Uji E

心院藏本寫訖。圓行錄云。唸誦結護法普通諸部一卷。安然金剛界對受記七云。金剛智唸誦結護普通諸部。是蘇悉地金剛頂二法合行。正出三部亦通五部　金事抄下。演奧鈔五。理趣釋秘要抄六等。往往引用此文　智積東武慈忍志　享和改元辛酉年秋八月。請求慈忍和尚挍本。當山慈心院傳燈等挍驗之。予復再挍以授工印板。

豐山長谷寺總持院沙門　快道志

【現代漢語翻譯】現代漢語譯本：心院藏本抄寫完畢。《圓行錄》中記載：『唸誦結護法普通諸部一卷。』安然在《金剛界對受記》第七卷中說：『金剛智唸誦結護普通諸部，是蘇悉地（Susiddhi，成就）金剛頂（Vajrasekhara，金剛頂經）二法合行。』正出三部，亦通五部。《金事抄》下、《演奧鈔》第五卷、《理趣釋秘要抄》第六卷等，常常引用此文。智積、東武、慈忍（Jinin，人名）。享和改元辛酉年秋八月，請求慈忍和尚校對版本。由當山慈心院傳燈等校驗證。我再次校對后交給工匠印刷。

豐山長谷寺總持院沙門快道志

【English Translation】 English version: Copying of the Shin'in (心院) collection completed. The 'Engyo Roku (圓行錄)' states: 'One volume of the common sections of the Nenju Keko Ho (唸誦結護法, Recitation and Protection Ritual) of various divisions.' Annen (安然) says in the seventh volume of the 'Kongokai Taijukki (金剛界對受記, Diamond Realm Initiation Record)': 'The common sections of the Nenju Keko (唸誦結護, Recitation and Protection) of Vajrabodhi (金剛智) combine the two practices of Susiddhi (蘇悉地, accomplishment) and Vajrasekhara (金剛頂, Diamond Peak). It primarily originates from the three divisions, and also extends to the five divisions.' This passage is frequently cited in 'Kinji Sho (金事抄)' below, the fifth volume of 'Enno Sho (演奧鈔)', the sixth volume of 'Rishu Shaku Himitsu Sho (理趣釋秘要抄)', etc. Chishaku (智積), Tobu (東武), Jinin (慈忍, a person's name). In the autumn of the year of Xin-You (辛酉) in the first year of the Kyouwa (享和) era, I requested the venerable Jinin (慈忍) to collate the text. It was collated and verified by Dento (傳燈) and others at Jishin'in (慈心院) of this mountain. I re-collated it again and handed it over to the craftsmen for printing.

Shamon (沙門, Monk) Kaido Shi (快道志) of Sojiin (總持院) at Mt. Toyama Hase-dera (豐山長谷寺).