T19n0938_釋迦文尼佛金剛一乘修行儀軌法品
大正藏第 19 冊 No. 0938 釋迦文尼佛金剛一乘修行儀軌法品
No. 938
釋迦文尼佛金剛一乘修行儀軌法品一卷
歸命大智海毗盧遮那如來秘密主金剛手大菩薩。我善無畏蒙佛聖旨。竊案梵本聊得修三密門秘密軌則。所以今說釋迦世尊修瑜伽行。欲修此法者先發無上正真之心。身著忍辱聖衣。口常讀誦a dha rma 如是三密相應不違。然後往詣瑜伽阿阇梨所。受秘密儀持念修行速得成就。毗盧遮那言。彼阿阇梨。若見眾生堪為法器遠離諸垢有大信解勤勇深信常念利他。若弟子具如是相貌者。阿阇梨應自往勸發之。復有二種弟子。一者已發菩提心。師往弟子所而勸進。二者未發菩提心。弟子往師所而勸進。其中有智最為殊勝。如是知已乃可傳受。金剛手菩薩白毗盧遮那佛言。我見佛色身戴大寶冠。冠中現五佛標非因非果。處大月輪住于虛空常寂光處。恒說金剛秘密之教。聲聞緣覺所不能知。或居蓮華臺上現報佛身。更說金剛一乘法界唯心無上秘法。我等依內證之德常見常聞。唯諸新發者迷惑不解。唯愿世尊隨眾生意。而作利益。佛若許可。我欲宣說如來應現釋迦牟曩曳法。為諸愚人得佛慧故。唯愿如來隨機說法聞方便慧。令諸眾生示真實相悟金剛乘入阿字門。說
【現代漢語翻譯】 現代漢語譯本 《釋迦牟尼佛金剛一乘修行儀軌法品》一卷
歸命于大智慧海的毗盧遮那如來（Vairocana Buddha），以及秘密主金剛手大菩薩（Vajrapani Bodhisattva）。我善無畏（Subhakarasimha）奉佛陀聖旨，略微參考梵文版本，得以整理三密之門的秘密軌則。因此，現在講述釋迦世尊（Sakyamuni Buddha）的瑜伽修行。想要修習此法的人，首先要發起無上正真之心，身穿忍辱聖衣，口中常讀誦『a dha rma』，如此三密相應而不違背。然後前往瑜伽阿阇梨（yogācārya，瑜伽導師）處，接受秘密儀軌，持念修行，迅速獲得成就。毗盧遮那佛說，那位阿阇梨如果看到眾生堪為法器，遠離各種垢染，有大的信解，勤奮勇猛，深信佛法，常念利益他人。如果弟子具備這樣的相貌，阿阇梨應該親自前往勸導啓發他。又有兩種弟子：一種是已經發菩提心的，導師前往弟子處勸進；另一種是未發菩提心的，弟子前往導師處勸進。其中有智慧的人最為殊勝。像這樣瞭解之後，才可以傳授。金剛手菩薩（Vajrapani Bodhisattva）對毗盧遮那佛說，我看到佛的色身頭戴大寶冠，寶冠中顯現五佛的標誌，非因非果，處於大月輪中，安住于虛空常寂光處，恒常宣說金剛秘密的教法，這是聲聞（Śrāvaka，小乘弟子）和緣覺（Pratyekabuddha，獨覺）所不能理解的。或者居住在蓮花臺上，顯現報佛身，進一步宣說金剛一乘法界唯心無上的秘法。我們依靠內證的功德，常見常聞。只有那些新發心的修行者迷惑不解。唯愿世尊隨順眾生的意願，而作利益。佛如果許可，我想要宣說如來應現釋迦牟曩曳（Sakyamuni）的法，爲了讓那些愚昧的人得到佛的智慧。唯愿如來隨機說法，傳授方便智慧，令眾生顯示真實相，領悟金剛乘，進入阿字門。說
【English Translation】 English version The Sutra on the Ritual and Methods of Practice for the Vajra One Vehicle of Sakyamuni Buddha, One Volume
Homage to the Mahavairocana Tathagata (Vairocana Buddha) of the Great Wisdom Sea, and the secret lord, the great Bodhisattva Vajrapani (Vajrapani Bodhisattva). I, Subhakarasimha, received the Buddha's sacred decree and, after consulting the Sanskrit version, was able to compile the secret rules of the three mysteries. Therefore, I now speak of the yoga practice of Sakyamuni Buddha (Sakyamuni Buddha). Those who wish to practice this Dharma must first generate the supreme and true mind, wear the sacred garment of forbearance, and constantly recite 'a dha rma' in their mouths, so that the three mysteries correspond and do not contradict each other. Then, go to the yogācārya (yogācārya, yoga master) to receive the secret rituals, uphold the practice, and quickly attain accomplishment. Vairocana Buddha said, 'If that acharya sees sentient beings who are worthy vessels of the Dharma, free from all defilements, with great faith and understanding, diligent and courageous, deeply believing, and constantly thinking of benefiting others, if the disciples possess such qualities, the acharya should personally go and encourage them.' There are two types of disciples: one who has already generated the Bodhi mind, and the teacher goes to the disciple to encourage them; the other who has not yet generated the Bodhi mind, and the disciple goes to the teacher to encourage them. Among them, the wise are the most outstanding. Only after understanding this can it be transmitted. Bodhisattva Vajrapani (Vajrapani Bodhisattva) said to Vairocana Buddha, 'I see the Buddha's physical body wearing a great jeweled crown, in which the symbols of the Five Buddhas appear, neither cause nor effect, situated in the great moon wheel, abiding in the realm of eternal light in emptiness, constantly proclaiming the secret teachings of the Vajra, which are incomprehensible to the Sravakas (Śrāvaka, Hinayana disciples) and Pratyekabuddhas (Pratyekabuddha, Solitary Buddhas). Or residing on a lotus platform, manifesting the Sambhogakaya (reward body), further expounding the supreme secret Dharma of the Vajra One Vehicle, the mind-only realm of Dharma. We rely on the merits of inner realization, constantly seeing and hearing. Only those who have newly generated the mind are confused and do not understand. May the World-Honored One follow the wishes of sentient beings and act for their benefit. If the Buddha permits, I wish to proclaim the Dharma of the Tathagata's manifestation as Sakyamuni (Sakyamuni), so that those ignorant people may attain the wisdom of the Buddha. May the Tathagata teach the Dharma according to the occasion, transmit expedient wisdom, enable sentient beings to reveal the true appearance, realize the Vajrayana, and enter the 'A' syllable gate. Saying.'
是語已。毗盧遮那言。善哉普賢能知我心。令我生悅。我于昔時修三密門證執金剛。乃坐金剛妙菩提座。降伏眾魔成等正覺。從是以來經于多世。而諸眾生由宿福故。雖會我所隨機得見。任根得聞如汝見我。於色界頂第四靜慮成等正覺。即下蘇彌盧頂。于金剛大因陀羅壇。一切如來請我轉法四種輪。一一輪中各有三十七聖者。住非愍三昧降眾天魔令入正見。今正是時。更欲演說大乘無上秘法。然後當歸圓寂之道。如來秘密神通之力。無智人中勿妄宣傳我今聽許。宜應速說我之應形隨類之法。汝依真實法儀。應說應秘。說是語已寂然而坐。
於時金剛手。心懷踴躍。乃現眾前而說是法。若欲報無上世尊恩德者。先作曼荼羅。其中央畫釋迦牟曩像。金色之身具四八相。被服袈裟應身說法相。智手吉祥印。理手向上置智前。于白蓮花臺結跏趺坐。普賢文殊觀音彌勒住於四隅。如胎藏說。各坐蓮花半跏而居。于佛前有如來缽。于佛右邊有賢瓶含花。于佛後有錫杖。于佛左邊有寶螺。各安蓮葉上光炎圍繞。畫曼荼羅已。于空閑寂寞仙人得道所。或凈室或舍利塔前或山頂樹下。在一處安置曼荼羅。
次設壇場莊嚴供具。所謂涂香時花燒香飲食燈明及與閼伽香水以為六種。或有智慧以理為供。晝夜三時澡浴身體。或觀理
【現代漢語翻譯】 現代漢語譯本： 說完這些話，毗盧遮那佛（Vairocana，意為光明遍照）說道：『好啊，普賢菩薩（Samantabhadra，意為普皆賢善）你能夠了解我的心意，讓我感到欣悅。我過去修習身語意三密之門，證得了執金剛（Vajrapani，意為手持金剛杵者）的果位，然後坐在金剛妙菩提座上，降伏了所有的魔眾，成就了無上正等正覺。從那時以來經歷了無數世代，而眾生由於過去所積累的福德，雖然能夠見到我，也是隨機而見，隨各自的根器聽到我說法。就像你現在見到我一樣，我在頂第四禪定中成就正等正覺，然後從須彌山頂下來，在金剛大因陀羅壇（Vajra-mahā-indramaṇḍala，意為金剛大帝釋天壇）上，一切如來（Tathagata，意為如實而來者）請我轉四種法輪。每一個法輪中都有三十七位聖者，安住在非愍三昧（非憫三昧）中，降伏眾天魔，使他們進入正確的見解。現在正是時候，我將再次演說大乘無上的秘密法，然後當歸于圓寂之道。如來秘密神通的力量，不要在沒有智慧的人中隨意宣揚。我現在允許你，應該迅速宣說我應各種不同根器而示現的法。你應該依據真實的法儀，該說的就說，該保密的就保密。』說完這些話，佛陀就寂靜地坐著。
當時，金剛手菩薩（Vajrapani，意為手持金剛杵者）心中充滿喜悅，於是出現在大眾面前宣說這個法：『如果想要報答無上世尊的恩德，首先要製作曼荼羅（Mandala，意為壇場）。在曼荼羅的中央，畫釋迦牟尼佛（Sakyamuni，意為釋迦族的聖人）的像，金色的身軀具備三十二種大丈夫相和八十種隨形好。身披袈裟，顯現應身說法相。智慧之手結吉祥印，理性之手向上放在智慧之手的前面。在白蓮花臺上結跏趺坐。普賢菩薩、文殊菩薩（Manjusri，意為妙吉祥）、觀音菩薩（Avalokitesvara，意為觀世音）、彌勒菩薩（Maitreya，意為慈氏）住在曼荼羅的四個角落，就像《胎藏經》所說的那樣，各自坐在蓮花上半跏而居。在佛像的前面，放置如來的缽。在佛像的右邊，放置裝滿鮮花的賢瓶。在佛像的後面，放置錫杖。在佛像的左邊，放置寶螺。這些都安放在蓮葉上，並且有光焰圍繞。畫好曼荼羅之後，在空閑寂寞的仙人得道之處，或者在乾淨的房間里，或者在舍利塔前，或者在山頂樹下，選擇一個地方安置曼荼羅。
然後設定壇場，莊嚴供具，也就是涂香、時花、燒香、飲食、燈明以及閼伽香水這六種供養。或者有智慧的人以理為供養。晝夜三個時辰沐浴身體，或者觀想真理。』
【English Translation】 English version: Having spoken these words, Vairocana (meaning 'the Illuminator') said, 'Excellent, Samantabhadra (meaning 'Universal Worthy')! You understand my mind, bringing me joy. In the past, I cultivated the three secret doors of body, speech, and mind, attained the Vajrapani (meaning 'Holder of the Vajra') state, and then sat upon the Vajra wondrous Bodhi seat, subdued all the demons, and achieved unsurpassed perfect enlightenment. Since then, through countless ages, beings, due to their past merits, though they may encounter me, do so randomly, hearing my teachings according to their capacities. Just as you see me now, I attained perfect enlightenment in the fourth dhyana of the summit, and then descended from the summit of Mount Sumeru to the Vajra-mahā-indramaṇḍala (meaning 'Great Vajra Indra Mandala'), where all the Tathagatas (meaning 'Thus Come One') requested me to turn the four kinds of Dharma wheels. Within each wheel, there are thirty-seven sages, abiding in the non-compassionate samadhi, subduing the heavenly demons and leading them to correct views. Now is the time for me to expound again the unsurpassed secret Dharma of the Mahayana, and then I shall return to the path of perfect stillness. The secret and miraculous power of the Tathagata should not be recklessly proclaimed among those without wisdom. I now permit you to swiftly proclaim the Dharma of my manifestations according to different beings. You should speak what should be spoken and keep secret what should be kept secret, according to the true Dharma practices.' Having spoken these words, the Buddha sat in silence.
At that time, Vajrapani, filled with joy, appeared before the assembly and proclaimed this Dharma: 'If you wish to repay the kindness of the unsurpassed World Honored One, first create a Mandala (meaning 'sacred enclosure'). In the center of the Mandala, draw an image of Sakyamuni (meaning 'Sage of the Sakya Clan'), with a golden body possessing the thirty-two major marks and eighty minor characteristics. Clothed in a kasaya robe, manifesting the form of responding to beings and expounding the Dharma. The wisdom hand forms the auspicious mudra, and the reasoning hand is placed upward in front of the wisdom hand. Seated in the lotus posture on a white lotus platform. Samantabhadra, Manjusri (meaning 'Gentle Glory'), Avalokitesvara (meaning 'The one who perceives the sounds of the world'), and Maitreya (meaning 'Loving One') reside in the four corners of the Mandala, as described in the Garbhadhatu Sutra, each seated in the half-lotus posture. In front of the Buddha image, place the Tathagata's bowl. To the right of the Buddha image, place a virtuous vase filled with flowers. Behind the Buddha image, place a khakkhara staff. To the left of the Buddha image, place a conch shell. All of these are placed on lotus leaves, surrounded by radiant flames. After drawing the Mandala, choose a secluded and quiet place where immortals attain the Way, or a clean room, or in front of a stupa, or under a tree on a mountaintop, and place the Mandala there.
Next, set up the altar and arrange the adornments and offerings, namely, six kinds of offerings: scented paste, seasonal flowers, burning incense, food and drink, lamp light, and arghya water. Or, those with wisdom may offer the Dharma as an offering. Bathe the body three times day and night, or contemplate the truth.'
以真實明灑頂為水。
每到道場時作禮。禮有三種。一者音禮。二者心禮。三者身禮。是則三業禮拜也。若行若住若坐若臥。稱南謨字是為音禮。復于恒時雖不出音。歸唯心中觀世尊德。隨喜歸命是為心禮。復五輪著地(額二手二膝也神心迴轉故名為輪)或作合掌低頭是為身禮。禮者要不須身投地。但歸敬為禮。所以稽吾上頭。而觸世尊之下足故名稽首。
次懺悔罪障事理二懺。次隨喜聖凡德。次請佛住世。次迴向發願然後廣陳供養。而作唸誦轉大乘經隨意作之。若住此法所須皆成。不轉此身見佛色身。生生世世離諸惡趣。常得興法利生之德。疾證無上正等菩提。隨根得成。若求仙果。佛現瞿曇仙。而為說法。若求大乘。普賢現身。而為說法。漸漸誘彼令入佛道。
次說手印 如來缽印。
先以右手當心仰掌。次以左手掌覆合右手掌上。其左小指頭與右大指頭相拄。其左大指頭與右小指頭相拄印咒曰。
娜莫三曼多勃馱南唵路迦播羅地恥多馱羅野馱羅野(藥可反)摩訶那皤(引)嚩勃馱播怛羅(二合)莎訶
是法印咒具大精進。常為一切如來神力而加護之。當結是印並誦此咒一遍。終稱憶地獄餓鬼有情滿百八遍。則得地獄一切餓鬼飽食諸食。若曠野行亦結此印並誦是咒。則得曠
【現代漢語翻譯】 現代漢語譯本：以真實的明灑頂為水。
每到道場時要行禮。禮有三種：一是音禮，二是心禮，三是身禮。這就是三業禮拜。無論是行走、站立、坐著還是躺著，稱念『南謨』（Namo，皈依）字，這就是音禮。再者，即使沒有發出聲音，心中也時常觀想世尊的功德，隨喜並歸命，這就是心禮。再者，五輪著地（額頭、雙手、雙膝，因為神識和心念迴轉，所以稱為輪），或者合掌低頭，這就是身禮。行禮不一定要身體投地，只要歸敬就是禮。所以稽首，就是用我的頭去觸碰世尊的腳，所以叫做稽首。
其次是懺悔罪障，包括事懺和理懺。其次是隨喜聖人和凡人的功德。其次是請佛住世。其次是迴向發願，然後廣泛地陳設供養，並作唸誦，轉讀大乘經典，隨意而行。如果安住於此法，所需的一切都會成就。不需捨棄此身就能見到佛的色身，生生世世遠離各種惡趣，常常能夠興法利生，迅速證得無上正等菩提（Anuttara-samyak-sambodhi，無上正等正覺）。隨順根器而成就。如果求仙果，佛會顯現瞿曇仙（Gautama，喬達摩仙人）的形象，併爲之說法。如果求大乘，普賢（Samantabhadra，普賢菩薩）會顯現身形，併爲之說法。漸漸地引導他們進入佛道。
其次是說手印：如來缽印。
先將右手掌心向上，放在胸前。然後將左手掌心向下，覆蓋在右手掌上。左手小指頭與右手大指頭相觸。左手大指頭與右手小指頭相觸。印咒如下：
娜莫三曼多勃馱南（Namo Samanta Buddhanam，皈命普遍諸佛） 唵路迦播羅地恥多馱羅野馱羅野（Om Lokapaladhisthita Dharaya Dharaya，祈請守護世間者） 摩訶那皤（引）嚩勃馱播怛羅（二合）（Maha Nabha Va Buddha Patra，偉大的虛空佛缽） 莎訶（Svaha，圓滿）。
這個法印和咒語具有大精進力，常常受到一切如來神力的加持和護佑。當結此印並誦此咒一遍，最終稱念憶念地獄餓鬼有情滿一百零八遍，就能使地獄一切餓鬼得到飽食。如果在曠野行走，也結此印並誦此咒，就能得到曠野的安寧。
【English Translation】 English version: With real bright sprinkling, take it as water.
Every time you arrive at the Bodhimanda (place of enlightenment), perform prostrations. There are three types of prostrations: first, vocal prostration; second, mental prostration; third, physical prostration. These are the three karmas of worship. Whether walking, standing, sitting, or lying down, reciting the word 'Namo' (taking refuge) is vocal prostration. Furthermore, even without uttering a sound, constantly contemplate the virtues of the World Honored One in your heart, rejoicing and taking refuge, this is mental prostration. Furthermore, with the five wheels touching the ground (forehead, two hands, two knees; they are called wheels because the consciousness and mind revolve), or with palms together and head bowed, this is physical prostration. Prostration does not necessarily require throwing the body to the ground, but simply reverence is prostration. Therefore, 'bowing the head' means touching the feet of the World Honored One with my head, hence it is called 'bowing the head'.
Next, repent of karmic obstacles, including repentance of events and repentance of principles. Next, rejoice in the virtues of saints and ordinary beings. Next, request the Buddha to remain in the world. Next, dedicate the merits and make vows, and then extensively offer offerings, and perform recitations, turning the Mahayana Sutras as you wish. If you abide in this Dharma, all that is needed will be accomplished. Without abandoning this body, you can see the Rupakaya (form body) of the Buddha, and in life after life, you will be far from all evil realms, and you will always be able to promote the Dharma and benefit beings, and quickly attain Anuttara-samyak-sambodhi (unsurpassed complete enlightenment). Accomplish according to your roots. If you seek the fruit of immortality, the Buddha will appear as Gautama (sage Gautama) and preach the Dharma for you. If you seek the Mahayana, Samantabhadra (Bodhisattva Samantabhadra) will appear and preach the Dharma for you. Gradually guide them into the Buddha's path.
Next, explain the mudra (hand gesture): the Tathagata's (Buddha's) Bowl Mudra.
First, place the right hand palm up in front of the chest. Then, place the left hand palm down on top of the right hand. The tip of the left little finger touches the tip of the right thumb. The tip of the left thumb touches the tip of the right little finger. The mantra is as follows:
Namo Samanta Buddhanam (Homage to all Buddhas) Om Lokapaladhisthita Dharaya Dharaya (Om, upholders of the world, sustain, sustain) Maha Nabha Va Buddha Patra (Great Void Buddha's Bowl) Svaha (So be it).
This mudra and mantra possess great diligence and are constantly blessed and protected by the divine power of all Tathagatas. When forming this mudra and reciting this mantra once, and ultimately reciting the names of sentient beings in hell and hungry ghosts one hundred and eight times, all hungry ghosts in hell will be satiated with food. If traveling in the wilderness, also form this mudra and recite this mantra, and you will obtain peace in the wilderness.
野一切鬼神不相嬈。若欲飛缽亦用此印咒也。
次如來甘露印。
以右手大母指。橫押頭指中指無名指小指甲。咒曰(歸命如前)。
唵印倪(魚枳反)𩕳部哆(得賀反)𩕳莎訶
是印咒。能令持者證甘露法大解脫門。
次如來錫杖印。
先以右手大母指。橫屈入掌。以頭指無名指小指。急握作拳屈肘掌目前平申。其左手把袈裟角。出頭四寸。亦屈肘目前平申。咒曰(歸命如前)。
唵度那(奴個反)咨馱羅拏吽
是法咒。善根成就慈愿圓滿。若遇諸惡一切有情。則結是印用擁護身。
次大法螺真言印。
定慧虛心合掌屈風空交。咒曰(歸命如前)。
暗(近口吹之。如吹螺之狀左右旋轉)
次根本毗盧遮那化身印。
定手水空相捻。慧手亦爾。二手水空共相著。餘地火風三指散豎。釋迦文佛真言曰。
曩莫糝曼多沒馱(引)喃婆薩縛吃里(二合)舍涅素娜曩薩嚩達磨嚩(無缽反)始多缽羅(二合)缽哆誐誐曩三摩三摩娑嚩(二合)賀(引)
以是真言專注唸誦贊應身曰。
嚩每迦旨啰娑哆擗曩𩕳素多曩娑怛鑁(三合一)跛曬迦賀娑多(二合)鼻里(二合)俱胝(二合)穆佉髻迦羅(引)乞懺(二合二)若悉底
【現代漢語翻譯】 現代漢語譯本 不會被一切鬼神所侵擾。如果想要讓缽飛行，也可以使用這個手印和咒語。
接下來是如來甘露印。
用右手大拇指橫著按壓食指、中指、無名指、小指的指甲。咒語是（歸命如前）：
唵 印倪（yìn ní） 𩕳 部哆（bù duō） 𩕳 莎訶（suō hē）
這個手印和咒語，能讓修持者證得甘露法，獲得大解脫。
接下來是如來錫杖印。
先用右手大拇指橫著彎曲放入掌心，用食指、無名指、小指，快速握緊成拳，彎曲手肘，手掌在面前平伸。左手拿著袈裟的角，露出四寸，也彎曲手肘在面前平伸。咒語是（歸命如前）：
唵 度那（dù nà） 咨馱羅拏（zī tuó luó ná） 吽（hōng）
這個法咒，能成就善根，圓滿慈悲的願望。如果遇到各種惡劣的有情眾生，就結這個手印來擁護自身。
接下來是大法螺真言印。
雙手虛心合掌，彎曲風指和空指交叉。咒語是（歸命如前）：
暗（àn）（靠近嘴吹氣，像吹海螺的樣子左右旋轉）
接下來是根本毗盧遮那（Vairocana）化身印。
定手（左手）的水指（無名指）和空指（拇指）相捻，慧手（右手）也一樣。兩手的水指和空指互相接觸。其餘的地指（中指）、火指（食指）、風指（小指）三指散開豎立。釋迦文佛（Sakyamuni Buddha）真言說：
曩莫 糝曼多 沒馱（nā mó sǎn mǎn duō méi tuó）（引）喃 婆薩縛 吃里（pó sà pó chī lǐ）（二合）舍涅 素娜 曩 薩嚩 達磨 嚩（shě niè sù nuó nǎng sà pó dá mó pó）（無缽反）始多 缽羅（shǐ duō bō luó）（二合）缽哆 誐誐 曩 三摩 三摩 娑嚩（bō duō yé yé nǎng sān mó sān mó suō pó）（二合）賀（hè）（引）
用這個真言專注唸誦，贊應身說：
嚩 每 迦 旨 啰 娑 哆 擗 曩 𩕳 素 多 曩 娑 怛 鑁（pó měi jiā zhǐ luó suō duō bì nǎng 𩕳 sù duō nǎng suō dá wèng）（三合一）跛 曬 迦 賀 娑 多（bǒ shài jiā hè suō duō）（二合）鼻 里（bí lǐ）（二合）俱 胝（jù zhī）（二合）穆 佉 髻 迦 羅（mù qié jì jiā luó）（引）乞 懺（qǐ chàn）（二合二）若 悉 底（ruò xī dǐ）
【English Translation】 English version One will not be disturbed by any ghosts or spirits. If you wish to make the alms bowl fly, you can also use this mudra and mantra.
Next is the Tathagata (Tathāgata) Sweet Dew Mudra.
Use the right thumb to press horizontally on the nails of the index, middle, ring, and little fingers. The mantra is (returning to the source as before):
Om 印倪 (yìn ní) 𩕳 部哆 (bù duō) 𩕳 Svaha (suō hē)
This mudra and mantra can enable the practitioner to attain the sweet dew dharma and obtain great liberation.
Next is the Tathagata (Tathāgata) Khakkhara (monk's staff) Mudra.
First, bend the right thumb horizontally into the palm, and quickly clench the index, ring, and little fingers into a fist. Bend the elbow, with the palm facing forward and extending straight. The left hand holds the corner of the kasaya (monk's robe), exposing four inches, and also bends the elbow, extending straight forward. The mantra is (returning to the source as before):
Om 度那 (dù nà) 咨馱羅拏 (zī tuó luó ná) Hum (hōng)
This dharma mantra can accomplish good roots and fulfill compassionate vows. If you encounter various evil sentient beings, form this mudra to protect yourself.
Next is the Great Dharma Conch Mantra Mudra.
With a sincere mind, bring the palms together, bending the wind (index) and space (thumb) fingers to cross each other. The mantra is (returning to the source as before):
暗 (àn) (Blow air close to the mouth, rotating left and right like blowing a conch shell)
Next is the fundamental Vairocana (Vairocana) Transformation Body Mudra.
The samadhi (meditation) hand (left hand) pinches the water (ring) and space (thumb) fingers together, and the prajna (wisdom) hand (right hand) does the same. The water and space fingers of both hands touch each other. The remaining earth (middle), fire (index), and wind (little) fingers are spread out and upright. The Sakyamuni Buddha (Sakyamuni Buddha) mantra says:
Namo Samanta Buddhanam Bha Sarva Khricche (two combined) She Ne Sunana Sarva Dharma Va (no bo fan) Shita Prati (two combined) Patta Gagana Sama Sama Svaha
Using this mantra, concentrate on reciting and praising the response body, saying:
Va Me Ga Ji Ra Sa Ta Pi Na 𩕳 Su Ta Na Sa Tat Vam (three combined one) Pa She Ga Ha Sa Ta (two combined) Bhi Ri (two combined) Koti (two combined) Mukha Ji Ga Ra (extended) Qi Qian (two combined two) Ruo Xi Di
哩野(四合)地尾罽(引)爾娜縛哩缽羅底僧娑睹(二合)多(引)娑怛鑁(三合)阿(引)哩摘曩么你野(二合)阿者攞制吒(去)南(引)弭地焰(去)
供養儀式勸請奉送。皆依如來部應修之。如蘇悉地等說。以佛眼尊為部母。以難勝忿怒為結護明王(又名無能勝)如是勸修然後出道場。轉誦大乘心常系一實境。無有間斷是法易成也。釋迦牟曩曳微妙金剛乘法說已竟。
釋迦文佛法一卷
【現代漢語翻譯】 現代漢語譯本： 哩野(四合)地尾罽(引)爾娜縛哩缽羅底僧娑睹(二合)多(引)娑怛鑁(三合)阿(引)哩摘曩么你野(二合)阿者攞制吒(去)南(引)弭地焰(去)
供養儀式勸請奉送。皆依如來部應修之。如《蘇悉地》等所說。以佛眼尊為部母。以難勝忿怒為結護明王(又名無能勝)。如此勸修然後出道場。轉誦大乘心常系一實境。無有間斷是法易成也。釋迦牟曩曳微妙金剛乘法說已竟。
《釋迦文佛法》一卷
【English Translation】 English version: Liye (Sihe) diwei ji (yin) er na fa li bo luo di seng suo du (er he) duo (yin) suo da pan (san he) a (yin) li zhai nang mo ni ye (er he) a zhe la zhi zha (qu) nan (yin) mi di yan (qu).
The offering ceremony involves invitation, supplication, and offering. All should be practiced according to the Tathagata (如來) family, as described in texts like the Susiddhi. The Buddha Eye (佛眼) is regarded as the mother of the family, and the Invincible Wrathful One (難勝忿怒) is the protective Wisdom King (結護明王) (also known as the Unconquerable One (無能勝)). Thus, encourage practice and then proceed to the mandala. Recite the Mahayana (大乘) sutras, keeping the mind constantly focused on the singular reality. Without interruption, this Dharma (法) is easily accomplished. The subtle Vajrayana (金剛乘) Dharma (法) of Shakyamuni (釋迦牟曩曳) has been spoken completely.
Shakyamuni Buddha Dharma, one scroll.