T19n0939_佛說大乘觀想曼拏羅凈諸惡趣經

大正藏第 19 冊 No. 0939 佛說大乘觀想曼拏羅凈諸惡趣經

No. 939

佛說大乘觀想曼拏羅凈諸惡趣經卷上

西天譯經三藏朝散大夫試光祿卿明教大師臣法賢奉　詔譯

歸命凈諸惡趣王　　如來應供正等覺 　一心敬禮釋師子　　說曼拏羅滅惡趣

我今為利益諸眾生故。于如來所說根本大教。演說觀想凈諸惡趣大曼拏羅法。阿阇梨欲作法時。先擇靜處安坐澄心。觀法無我得現前已。然後想自頸上出大蓮花。于蓮花上現出a 阿字。復想阿字變成月輪。又想月輪變成hūṃ 吽字。吽字變成五股金剛杵。又想此杵移于舌上。方得名為金剛舌。此後方得自在持誦。次於二手中亦想a 阿字。阿字變成月輪。月輪變成hūṃ 吽字。吽字變為白色五股金剛杵。如是觀想得現前已。方得名為堅固金剛手。然後得用此手結一切印。用金剛陪啰嚩法而作擁護。用金剛室珂啰等而作金剛界。以金剛圍繞如此結界利益眾生。又觀想虛空亦復作結界。中作曼拏羅。于曼拏羅中有無數佛身。量如芥子相好端嚴一一分明。時阿阇梨即想涂香燒香名花及燈。乃至上妙種種飲食而作供養。又想虛空曼拏羅外。復有天龍夜叉羅剎摩睺羅伽部多必隸多必舍左等。皆來隨喜亦受供養。如是作供

【現代漢語翻譯】 現代漢語譯本 《佛說大乘觀想曼拏羅凈諸惡趣經》捲上

西天譯經三藏朝散大夫試光祿卿明教大師臣法賢 奉 詔譯

歸命凈諸惡趣王（能凈化一切惡道的王者） 如來應供正等覺 一心敬禮釋師子（釋迦牟尼佛的尊稱） 說曼拏羅滅惡趣

我今爲了利益一切眾生，將如來說的根本大教，演說觀想凈諸惡趣的大曼拏羅法。阿阇梨（ आचार्य，梵文，意為導師、規範師）想要作法時，先選擇安靜的地方安坐，澄凈內心。觀想諸法無我，使其顯現於前。然後觀想自己的頸部出現一朵大蓮花，于蓮花上顯現出一個a 阿字。再觀想阿字變成月輪。又觀想月輪變成hūṃ 吽字。吽字變成五股金剛杵。又觀想此金剛杵移到舌頭上，這樣才可稱為金剛舌。此後才能自在地持誦。接著在兩手中也觀想a 阿字，阿字變成月輪，月輪變成hūṃ 吽字，吽字變為白色的五股金剛杵。如此觀想使其顯現於前，才能稱為堅固金剛手。然後才能用這雙手結一切手印，用金剛陪啰嚩法（Vajrapāṇi，金剛手菩薩）來作擁護，用金剛室珂啰（Vajraśekhara，金剛頂）等來作金剛界。用金剛圍繞如此結界，利益眾生。又觀想虛空也作結界，中間作曼拏羅（maṇḍala，壇城）。于曼拏羅中有無數佛身，大小如芥子，相好端嚴，一一分明。這時阿阇梨就觀想涂香、燒香、名花及燈，乃至上妙種種飲食而作供養。又觀想虛空曼拏羅外，還有天龍、夜叉（yakṣa，一種鬼神）、羅剎（Rākṣasa，惡鬼）、摩睺羅伽（Mahoraga，大蟒神）部多（bhūta，鬼）、必隸多（preta，餓鬼）、必舍左（piśāca，食人肉的惡鬼）等，都來隨喜，也接受供養。如此作供養。

【English Translation】 English version The Sutra of the Great Vehicle Contemplation Maṇḍala for Purifying the Evil Destinies Spoken by the Buddha, Volume 1

Translated by Dharma Bhadra, the Tripitaka Master, Grand Master of the Court, Acting Vice President of the Ministry of Revenue, and conferred the title of Mingjiao Master, by Imperial Order from Western India.

I pay homage to the King who purifies all evil destinies, the Tathagata, Arhat, Perfectly Enlightened One. With one mind, I respectfully bow to the Lion of the Shakya clan, who speaks of the Maṇḍala to eliminate evil destinies.

Now, for the benefit of all sentient beings, I will expound upon the fundamental great teaching spoken by the Tathagata, the Great Maṇḍala Dharma for contemplating and purifying all evil destinies. When the Ācārya (आचार्य, Sanskrit, meaning teacher, preceptor) wishes to perform the ritual, he should first choose a quiet place to sit and calm his mind. After contemplating the non-self nature of all dharmas and making it manifest, then visualize a large lotus flower emerging from his neck. On the lotus flower, visualize the syllable a Ā. Then visualize the syllable Ā transforming into a moon disc. Again, visualize the moon disc transforming into the syllable hūṃ 吽. The syllable hūṃ transforming into a five-pronged vajra. Then visualize this vajra moving onto the tongue, only then can it be called the Vajra Tongue. Only then can one freely recite mantras. Next, in both hands, also visualize the syllable a Ā, the syllable Ā transforming into a moon disc, the moon disc transforming into the syllable hūṃ 吽, the syllable hūṃ transforming into a white five-pronged vajra. After visualizing in this way and making it manifest, only then can it be called the Firm Vajra Hand. Then one can use this hand to form all mudras, using the Vajrapāṇi (金剛手菩薩) Dharma to provide protection, and using Vajraśekhara (金剛頂) etc. to create the Vajra Realm. Enclosing with vajras in this way establishes boundaries, benefiting sentient beings. Also, visualize the empty space as also establishing boundaries, with a Maṇḍala (maṇḍala, sacred circle) in the center. Within the Maṇḍala, there are countless Buddha bodies, as small as mustard seeds, with perfect features, each distinct and clear. At this time, the Ācārya should visualize scented paste, incense, fragrant flowers, and lamps, and even the most exquisite foods, making offerings. Also, visualize outside the Maṇḍala in the empty space, there are also Devas, Nāgas, Yakṣas (yakṣa, a type of spirit), Rākṣasas (Rākṣasa, a demon), Mahoragas (Mahoraga, a great serpent deity), Bhūtas (bhūta, ghost), Pretas (preta, hungry ghost), Piśācas (piśāca, flesh-eating demon), etc., all coming to rejoice and also receive offerings. Making offerings in this way.

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養已。將此功德懺悔迴向發願利樂眾生。復以妙言贊于佛德。即說偈曰。

我佛最上尊　　天人之大師 　善哉以法力　　能凈諸惡趣 　眾生離惡趣　　修行證菩提 　天龍夜叉等　　合掌禮于佛 　各各禮佛已　　隱身而不現

如是觀想一一分明得成就已。次於心中觀想月輪于月輪上想有曼拏羅。得現前已。然後復想空中曼拏羅。亦復分明已。即結金剛鉤印攝入心中。想二曼拏羅相合為一。又結印安住。即成畢竟相應曼拏羅。於此曼拏羅中。觀想本身為釋迦佛。于佛心中復現圓月。而於月中想有本尊微妙真言。名凈諸惡。趣此妙真言才心念時。于剎那頃放大光明。普照一切眾生之界。下至地獄餓鬼畜生之趣。而彼光明所照眾生。應有罪業以光威力滅盡無餘。又想光明滅惡趣已。召彼眾生來入相應曼拏羅中。時阿阇梨口誦灌頂微妙真言。以法凈水與灌其頂。令諸眾生悉成佛子。又想以上妙供具普供養之時。阿阇梨手持鈴杵。于曼拏羅前而說贊言。

稽首釋師子　　善轉妙法輪 　能滅三界中　　一切諸惡趣 　稽首金剛頂　　法界真言理 　演出第一義　　利益諸眾生 　稽首寶生頂　　等觀眾生界 　遍三界有情　　悉施與灌頂 　稽首蓮花頂　　妙觀察自性 　憐愍諸眾生　　降甘露法雨 　稽

【現代漢語翻譯】 現代漢語譯本： 養息之後，將此功德用於懺悔，迴向，發願，以利益和快樂所有眾生。再用美妙的語言讚頌佛的功德。即說偈語： 『我佛是最上的至尊，是天人和眾生的大導師。 善哉！憑藉佛法的力量，能夠凈化所有的惡趣。 眾生脫離惡趣，修行證得菩提。 天龍、夜叉（Yaksa，一種守護神）等，合掌向佛禮敬。 各自禮佛完畢，隱身而不顯現。』 如此觀想，一一分明，獲得成就之後。接著在心中觀想月輪，在月輪上觀想曼拏羅（Mandala，壇城）。如果能夠清晰地顯現出來，然後再次觀想空中的曼拏羅，也同樣要清晰分明。然後結金剛鉤印，將空中的曼拏羅攝入心中。觀想兩個曼拏羅融合爲一。再結印安住，就成就了畢竟相應的曼拏羅。在這曼拏羅中，觀想自身為釋迦佛（Sakyamuni Buddha）。在佛的心中再次顯現圓月，而在圓月中觀想有本尊的微妙真言，名為『凈諸惡趣』。當心中唸誦這個微妙真言時，于剎那間放出大光明，普遍照耀一切眾生的世界，下至地獄、餓鬼、畜生之境。被這光明照耀的眾生，如果有罪業，都會被光明的威力滅盡無餘。又觀想光明滅除惡趣之後，召請那些眾生進入相應的曼拏羅中。這時，阿阇梨（Acarya，上師）口誦灌頂的微妙真言，用清凈的法水為他們灌頂，使所有眾生都成為佛子。又觀想用最美好的供品普遍供養時，阿阇梨手持鈴和金剛杵（Vajra，一種法器），在曼拏羅前說讚頌之言： 『稽首禮敬釋迦師子（Sakya Lion，釋迦牟尼佛的尊稱），善於轉動微妙的法輪。 能夠滅除三界（欲界、色界、無色界）中一切的諸惡趣。 稽首禮敬金剛頂（Vajra Peak，指金剛界），是法界真言的真理。 演說出第一義諦，利益所有的眾生。 稽首禮敬寶生頂（Ratnasambhava Peak，寶生如來），平等看待眾生界。 遍及三界所有有情，都施與灌頂。 稽首禮敬蓮花頂（Lotus Peak，觀自在菩薩），以微妙的智慧觀察自性。 憐憫所有的眾生，降下甘露般的法雨。 稽

【English Translation】 English version: Having rested, dedicate this merit for repentance, dedication, and making vows to benefit and bring joy to all beings. Then, use wonderful words to praise the virtues of the Buddha. Then recite the following verse: 'My Buddha is the supreme and most honored, the great teacher of gods and humans. Excellent! By the power of the Dharma, one can purify all the evil realms. Sentient beings leave the evil realms, cultivate and attain Bodhi (Enlightenment). Devas (Gods), Nagas (Dragons), Yakshas (Yaksa, a type of guardian deity), and others, join their palms and pay homage to the Buddha. Each having paid homage to the Buddha, they conceal themselves and disappear.' Having contemplated in this way, each detail clear and distinct, and having achieved this, next contemplate a moon disc in your heart, and on the moon disc, contemplate a Mandala (Mandala, a sacred diagram). If it can be clearly manifested, then contemplate the Mandala in the sky again, also making it clear and distinct. Then form the Vajra Hook Mudra (Vajra, a ritual object), drawing the Mandala in the sky into your heart. Contemplate the two Mandalas merging into one. Then form a Mudra (Mudra, a symbolic gesture) and abide in it, thus accomplishing the ultimately corresponding Mandala. Within this Mandala, contemplate yourself as Sakyamuni Buddha (Sakyamuni Buddha). In the Buddha's heart, a full moon appears again, and in the moon, contemplate the subtle mantra of the principal deity, named 'Purifying All Evil Realms'. When this subtle mantra is recited in the mind, in an instant, it emits great light, universally illuminating the realms of all beings, down to the realms of hell, hungry ghosts, and animals. The beings illuminated by this light, if they have karmic offenses, will have them completely extinguished by the power of the light. Furthermore, contemplate that after the light has extinguished the evil realms, summon those beings to enter the corresponding Mandala. At this time, the Acarya (Acarya, a spiritual teacher) recites the subtle mantra of empowerment, and uses pure Dharma water to empower their crowns, causing all beings to become children of the Buddha. Furthermore, contemplate that when offering the most wonderful offerings universally, the Acarya holds a bell and Vajra (Vajra, a ritual object) in his hands, and speaks words of praise before the Mandala: 'I bow in reverence to the Sakya Lion (Sakya Lion, an epithet for Sakyamuni Buddha), who skillfully turns the wonderful Dharma wheel. Able to extinguish all the evil realms in the three realms (desire realm, form realm, formless realm). I bow in reverence to the Vajra Peak (Vajra Peak, referring to the Vajra realm), the truth of the Dharma realm mantra. Expounding the ultimate meaning, benefiting all sentient beings. I bow in reverence to the Ratnasambhava Peak (Ratnasambhava Peak, Ratnasambhava Buddha), equally regarding the realm of sentient beings. Extending to all sentient beings in the three realms, bestowing empowerment upon them all. I bow in reverence to the Lotus Peak (Lotus Peak, Avalokitesvara Bodhisattva), with subtle wisdom observing self-nature. Having compassion for all sentient beings, descending the Dharma rain of nectar. I bow

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首羯磨頂　　自性所作受 　善作種種業　　息眾生苦惱 　稽首光明頂　　能普照三界 　惡趣中眾生　　善能為救護 　稽首寶幢頂　　持如意寶幢 　財施諸眾生　　能滿一切愿 　稽首利佛頂　　能斷諸煩惱 　降伏四魔軍　　利產生正覺 　稽首白傘蓋　　諸相具足身 　遍週三界中　　唯佛一法王 　戲鬘與歌舞　　香花及燈涂 　常奉覲如來　　今至誠稽首 　護門諸賢聖　　鉤索與鎖鈴 　各住本方位　　今至誠稽首 　稽首歡喜地　　乃至法雲等 　十地大菩薩　　今至誠稽首 　梵王與帝釋　　摩訶自在天 　日月及火風　　羅剎部多等 　悉能護十方　　我一心稽首

作讚歎已。又復觀想盡三界空。于風與水際中間化成金輪。于金輪上想現saṃ 宋字。宋字變成妙高山。四寶所成四方廣闊。于彼山上想現bhrūṃ 㪍龍(二合)字。變成大曼拏羅名凈諸惡趣。其曼拏羅四方四門。門上各有樓閣。以四繩為界。四門四隅有金剛寶種種嚴飾。復有眾寶瓔珞及寶鈴鐸處處懸掛。寶幢幡蓋四邊圍繞。于曼拏羅中想有八輻輪。于輪中心有蓮花花中有師子寶座。座上有月輪。于月輪中有釋迦佛。以大慈悲智慧方便。利益眾生故現出真言相。真言曰。

唵(引)母你(引)母你(引一)摩賀

【現代漢語翻譯】 現代漢語譯本 頂禮首羯磨頂（Śikhara-karma-śīrṣa，行為之頂），自性所作所受。 善於創造種種事業，平息眾生的苦惱。 頂禮光明頂，能夠普照三界（Trailokya，欲界、色界、無色界）。 對於惡趣（Durgati，地獄、餓鬼、畜生）中的眾生，善於救護。 頂禮寶幢頂，持有如意寶幢（Cintāmaṇi-dhvaja，能滿足願望的寶幢）。 以財物佈施給眾生，能夠滿足一切願望。 頂禮利佛頂，能夠斷除各種煩惱。 降伏四魔軍（Catur-māra-sena，蘊魔、煩惱魔、死魔、天魔），利益眾生而成正覺（Samyak-saṃbodhi，完全的覺悟）。 頂禮白傘蓋，具足各種殊勝的相。 遍佈三界之中，只有佛是唯一的法王。 以嬉戲、彩鬘與歌舞，香花以及燈涂。 常常奉獻給如來（Tathāgata，佛的稱號之一），現在至誠地頂禮。 守護門戶的各位賢聖，鉤索與鎖鈴。 各自安住于本來的方位，現在至誠地頂禮。 頂禮歡喜地（Pramuditā-bhūmi，菩薩十地之第一地），乃至法雲地（Dharma-megha-bhūmi，菩薩十地之第十地）等。 十地（Daśa-bhūmi）的大菩薩，現在至誠地頂禮。 梵天王（Brahmā）與帝釋天（Indra），摩訶自在天（Maheśvara）。 日月以及火神風神，羅剎（Rākṣasa）部多（Bhūta）等。 全部能夠守護十方，我一心一意地頂禮。 作讚歎之後。又觀想三界皆空。在風與水的交界處，化成金輪。于金輪上觀想顯現saṃ（宋）字。宋字變成妙高山（Sumeru）。四寶所成，四方廣闊。在那山上觀想顯現bhrūṃ（㪍龍）字。變成大曼拏羅（Maṇḍala，壇城），名為凈諸惡趣。這個曼拏羅四方四門。門上各有樓閣。以四條繩索為界。四門四隅有金剛寶種種嚴飾。復有眾寶瓔珞及寶鈴鐸處處懸掛。寶幢幡蓋四邊圍繞。于曼拏羅中觀想有八輻輪。于輪中心有蓮花，花中有師子寶座。座上有月輪。于月輪中有釋迦佛（Śākyamuni）。以大慈悲智慧方便，利益眾生，所以顯現出真言相。真言曰： 唵(引)母你(引)母你(引一)摩賀

【English Translation】 English version I prostrate to the Śikhara-karma-śīrṣa (Top of the First Action), the self-nature's creation and reception. Skillfully creating various deeds, pacifying the suffering of sentient beings. I prostrate to the radiant top, which can universally illuminate the three realms (Trailokya). For sentient beings in the evil destinies (Durgati), it is skilled in providing protection. I prostrate to the top of the jeweled banner, holding the Cintāmaṇi-dhvaja (wish-fulfilling jewel banner). Giving wealth to sentient beings, it can fulfill all wishes. I prostrate to the top that benefits the Buddha, which can cut off all afflictions. Subduing the four Māra armies (Catur-māra-sena), benefiting beings to achieve perfect enlightenment (Samyak-saṃbodhi). I prostrate to the white umbrella, a body complete with all auspicious marks. Pervading throughout the three realms, only the Buddha is the sole Dharma King. With playfulness, garlands, and song and dance, fragrant flowers, and lamps and ointments. Constantly offering to the Tathāgata, now I sincerely prostrate. All the virtuous sages guarding the gates, hooks, ropes, locks, and bells. Each abiding in their original position, now I sincerely prostrate. I prostrate to the Pramuditā-bhūmi (Joyful Ground, the first of the ten Bodhisattva grounds), up to the Dharma-megha-bhūmi (Cloud of Dharma Ground, the tenth of the ten Bodhisattva grounds), etc. The great Bodhisattvas of the ten grounds (Daśa-bhūmi), now I sincerely prostrate. Brahmā and Indra, Maheśvara. The sun and moon, as well as the gods of fire and wind, Rākṣasas and Bhūtas, etc. All are able to protect the ten directions, I prostrate with one mind. After making praises, again contemplate the emptiness of the three realms. In the space between wind and water, transform into a golden wheel. On the golden wheel, visualize the syllable saṃ. The syllable saṃ transforms into Mount Sumeru. Made of four jewels, it is vast in all four directions. On that mountain, visualize the syllable bhrūṃ. It transforms into a great Maṇḍala named 'Purifying All Evil Destinies'. This Maṇḍala has four sides and four gates. Each gate has pavilions. It is bounded by four ropes. The four gates and four corners are adorned with various vajra jewels. There are also many jeweled necklaces and jeweled bells hanging everywhere. Jeweled banners and canopies surround all four sides. In the center of the Maṇḍala, visualize an eight-spoked wheel. In the center of the wheel is a lotus flower, and in the flower is a lion throne. On the throne is a moon disc. On the moon disc is Śākyamuni Buddha. With great compassion, wisdom, and skillful means, for the benefit of sentient beings, he manifests the form of a mantra. The mantra is: Oṃ muni muni mahā

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(引)母你(引)娑嚩(二合引)賀(引二)

時阿阇梨即復入三摩地。名除蓋障凈諸惡趣。從三摩地出已。誦前真言王及結法輪印。印以二手作金剛拳。卻從檀慧次第而開。當誦真言結印之時。能斷一切眾生輪迴之業又復說偈喻曰。

譬如眾蜂採蓮花　　遇夜花合不能出 　明旦日出其花開　　彼採花蜂方得脫 　眾生輪迴亦復然　　常受禁縛於三有 　釋迦師子大慈悲　　與解禁縛令解脫

阿阇梨說此喻已。復想心中月輪現前。即起首持誦從金剛大佛頂。至金剛鉤等真言曰。

唵(引)那莫薩哩嚩(二合)訥哩誐(二合)底波哩輸達那啰(引)惹野(一)怛他(引)誐多(引)野(二)阿啰賀(二合)帝(引)三藐訖三(二合)沒馱(引)野(三)怛寧*也他(引四)輸達你(引五)尾輸達你(引)尾輸達你(引六)薩哩嚩(二合引)嚩啰拏尾輸達你(引)娑嚩(二合引)賀(引七)

誦此真言已。復說真言曰。

唵(引)嚩日啰(二合)吽(引)發吒(半音一)

誦此真言時。想本心中生五色光。與真言同從口出。普照一切世間。其中眾生所有苦惱悉皆息滅。光與真言合而爲一。其光還復入于本心。復從心中出生金剛大佛頂如來。相好具足。其身白

【現代漢語翻譯】 現代漢語譯本： （引）mǔ nǐ（引）suō pó（二合引）hè（引二）

這時，阿阇梨（Āchālíya，導師）再次進入三摩地（Sāmādhi，禪定），名為除蓋障凈諸惡趣。從三摩地出來后，誦唸之前的真言王，並結法輪印。手印以雙手作金剛拳，然後從檀慧（Dānahui，佈施與智慧）次第打開。當誦唸真言結印之時，能斷一切眾生輪迴之業。又說偈語比喻道：

『譬如眾蜂採蓮花，遇夜花合不能出，明旦日出其花開，彼採花蜂方得脫。眾生輪迴亦復然，常受禁縛於三有，釋迦師子大慈悲，與解禁縛令解脫。』

阿阇梨說完這個比喻后，又觀想心中月輪顯現。隨即開始持誦從金剛大佛頂，至金剛鉤等真言，唸誦如下：

『唵（引）那莫薩哩嚩（二合）訥哩誐（二合）底波哩輸達那啰（引）惹野（一）怛他（引）誐多（引）野（二）阿啰賀（二合）帝（引）三藐訖三（二合）沒馱（引）野（三）怛[寧*也]（切身下同）他（引四）輸達你（引五）尾輸達你（引）尾輸達你（引六）薩哩嚩（二合引）嚩啰拏尾輸達你（引）娑嚩（二合引）賀（引七）』

誦唸此真言后，又說真言：

『唵（引）嚩日啰（二合）吽（引）發吒（半音一）』

誦唸此真言時，觀想從本心中生出五色光芒，與真言一同從口中發出，普照一切世間。其中眾生所有的苦惱都全部息滅。光芒與真言合而爲一，光芒返回進入本心。又從心中出生金剛大佛頂如來（Tathāgata，如來），相好具足，其身白色。

【English Translation】 English version: (Im) mu ni (im) suo po (two-combined im) he (im two)

At that time, the Āchālíya (teacher) re-entered Samādhi (meditative absorption), named 'Removing Obstructions and Purifying All Evil Destinies'. Having emerged from Samādhi, he recited the previous mantra king and formed the Dharma wheel mudra. The mudra was formed with both hands making the vajra fist, then opening them in order from Dānahui (giving and wisdom). When reciting the mantra and forming the mudra, it can sever the karmic cycle of all sentient beings. He further spoke a verse as an analogy:

'Like a swarm of bees gathering lotus flowers, encountering night when the flowers close and they cannot escape, at dawn when the sun rises and the flowers open, those gathering bees are then able to escape. The cycle of sentient beings is also like this, constantly bound by the three realms of existence. Shakyamuni, the lion, with great compassion, releases the bonds, allowing liberation.'

After the Āchālíya spoke this analogy, he again visualized the moon disc appearing in his heart. Immediately, he began reciting the mantras from the Vajra Great Buddha Crown to the Vajra Hook, saying:

'Om (im) namo sarva (two-combined) durga (two-combined) ti pari shuddhana rajaya (one) tathagata (im) ya (two) arhate (two-combined) te (im) samyak sam (two-combined) buddhaya (three) tanyatha (four) shuddhani (im five) vi shuddhani (im) vi shuddhani (im six) sarva (two-combined im) varana vi shuddhani (im) svaha (two-combined im) (im seven)'

Having recited this mantra, he further spoke the mantra:

'Om (im) vajra (two-combined) hum (im) phat (half sound one)'

When reciting this mantra, visualize five-colored light emerging from the original heart, going out from the mouth together with the mantra, universally illuminating all worlds. All the suffering of the sentient beings within is completely extinguished. The light and the mantra merge into one, and the light returns and enters the original heart. Again, from the heart emerges the Vajra Great Buddha Crown Tathāgata (Thus Come One), complete with excellent marks and characteristics, his body white.

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色光焰熾盛。手作觸地印。安曼拏羅輪東輻之位。

複誦真言曰。

唵(引)啰怛那(二合)滿怛囕(二合引一)

誦此真言時。同前口門出光與真言。普照一切世間。息滅眾生苦惱已。還復入于本心。復從心中化出寶生頂如來。身大青色相好具足光明熾盛。手作施愿印。能與三界一切眾生授其灌頂。安曼拏羅輪南輻之位。

複誦真言曰。

唵(引)缽訥謨(二合引)怛摩紇陵(二合一)

誦此真言時。同前于口門出光與真言。普照三界一切世間。息滅眾生苦惱已。還復入于本心。復化出蓮花頂如來。身赤色相好具足光焰熾盛。手作禪定印。憐愍三界一切眾生。安曼拏羅輪西輻之位。複誦真言曰。

唵(引)尾沙舞(二合引)怛摩惡(一)

誦此真言時。同前于口門出光與真言。同照三界一切世間。息滅眾生苦惱已。還入本心。化出羯磨頂如來。身綠色相好具足光焰熾盛。手作施無畏印。能成就種種事業。救度眾生解脫輪迴。安於曼拏羅輪北輻之位。

複次從心想出oṃ 唵字。從唵字出生光明頂如來。身赤白色相好具足。光焰熾盛照於三界。右手持日輪左手安腰側。安曼拏羅輪東南隅輻位。

複次從心想出hūṃ 吽字。從吽字出生寶幢頂如來。身

【現代漢語翻譯】 現代漢語譯本 身光焰熾盛，手作觸地印（bhūmisparśa-mudrā，釋迦牟尼佛降伏魔眾時的手印）。安於曼拏羅輪（maṇḍala-cakra，壇城輪）東輻之位。

複誦真言曰：

唵（oṃ，種子字）啰怛那（ratna，寶）滿怛囕（mantra，真言）（二合引一）

誦此真言時，如同之前從口門出光與真言，普照一切世間，息滅眾生苦惱后，還復入于本心。復從心中化出寶生頂如來（Ratnasambhava，寶生佛），身大青色，相好具足，光明熾盛，手作施愿印（varada-mudrā，給予願望的手印），能與三界一切眾生授其灌頂。安於曼拏羅輪南輻之位。

複誦真言曰：

唵（oṃ，種子字）缽訥謨（padmo，蓮花）怛摩紇陵（tāmahrīḥ，蓮花自性）（二合引一）

誦此真言時，如同之前于口門出光與真言，普照三界一切世間，息滅眾生苦惱后，還復入于本心。復化出蓮花頂如來（Amitābha，阿彌陀佛），身赤色，相好具足，光焰熾盛，手作禪定印（dhyāna-mudrā，禪定手印），憐愍三界一切眾生。安於曼拏羅輪西輻之位。複誦真言曰：

唵（oṃ，種子字）尾沙舞（viśva，一切）怛摩惡（tāma aḥ，一切自性）（一）

誦此真言時，如同之前于口門出光與真言，同照三界一切世間，息滅眾生苦惱后，還入本心。化出羯磨頂如來（Amoghasiddhi，不空成就佛），身綠色，相好具足，光焰熾盛，手作施無畏印（abhaya-mudrā，無畏手印），能成就種種事業，救度眾生解脫輪迴。安於曼拏羅輪北輻之位。

複次，從心想出oṃ 唵字（oṃ，種子字）。從唵字出生光明頂如來，身赤白色，相好具足，光焰熾盛照於三界，右手持日輪，左手安腰側。安於曼拏羅輪東南隅輻位。

複次，從心想出hūṃ 吽字（hūṃ，種子字）。從吽字出生寶幢頂如來，身

【English Translation】 English version His body is blazing with light, and his hand makes the earth-touching mudrā (bhūmisparśa-mudrā, the hand gesture of Shakyamuni Buddha when subduing the demons). He is positioned on the eastern spoke of the Maṇḍala wheel (maṇḍala-cakra).

Again, the mantra is recited:

Oṃ (seed syllable) Ratna (jewel) Mantra (mantra)

When this mantra is recited, light and the mantra emerge from the mouth as before, illuminating all worlds, extinguishing the suffering of sentient beings, and then returning to the original mind. Again, from the heart emanates Ratnasambhava (Jewel-born Buddha), whose body is large and blue, possessing all auspicious marks, blazing with light, and whose hand makes the wish-granting mudrā (varada-mudrā). He is able to bestow empowerment upon all sentient beings in the three realms. He is positioned on the southern spoke of the Maṇḍala wheel.

Again, the mantra is recited:

Oṃ (seed syllable) Padmo (lotus) Tāmahrīḥ (lotus nature)

When this mantra is recited, light and the mantra emerge from the mouth as before, illuminating all worlds in the three realms, extinguishing the suffering of sentient beings, and then returning to the original mind. Again, Amitābha (Immeasurable Light Buddha) emanates, whose body is red, possessing all auspicious marks, blazing with light, and whose hand makes the meditation mudrā (dhyāna-mudrā), showing compassion to all sentient beings in the three realms. He is positioned on the western spoke of the Maṇḍala wheel. Again, the mantra is recited:

Oṃ (seed syllable) Viśva (all) Tāma aḥ (all nature)

When this mantra is recited, light and the mantra emerge from the mouth as before, illuminating all worlds in the three realms, extinguishing the suffering of sentient beings, and then returning to the original mind. Amoghasiddhi (Infallible Success Buddha) emanates, whose body is green, possessing all auspicious marks, blazing with light, and whose hand makes the fearlessness mudrā (abhaya-mudrā). He is able to accomplish all kinds of deeds, saving sentient beings and liberating them from the cycle of rebirth. He is positioned on the northern spoke of the Maṇḍala wheel.

Furthermore, visualize the syllable oṃ (seed syllable) from the heart. From the syllable oṃ, the Light-crowned Tathagata is born, whose body is reddish-white, possessing all auspicious marks, blazing with light, illuminating the three realms, holding a sun disc in his right hand and placing his left hand on his hip. He is positioned on the southeastern corner spoke of the Maṇḍala wheel.

Furthermore, visualize the syllable hūṃ (seed syllable) from the heart. From the syllable hūṃ, the Banner-crowned Tathagata is born, whose body is

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赤黑色相好具足。光焰熾盛照於三界。手持如意寶幢。能凈眾生貪嫉之垢。安於曼拏羅輪西南隅輻位。

複次從心想出dhī 提字。從提字出生利佛頂如來。身如虛空色。相好具足光焰熾盛。照於三界利益眾生。右手持劍左手持經。安曼拏羅輪西北隅輻位。

複次從心想出hrī 訖陵(二合)字。從訖陵字出生白傘蓋頂如來。身純白色相好具足。光焰熾盛照於三界。手持白傘蓋。安曼拏羅輪東北隅輻位。

如是輪輻之位。諸如來皆坐眾寶蓮華座。複次從心想出hūṃ 吽(引)traṃ 怛囕(二合)hrīṃ 紇陵(二合)aḥ 惡真言。從此真言出生四親近菩薩。其身色儀相及手印相。並依法則。安於輪外四隅之位蓮華月上座。

複次從心想出香花燈涂戲鬘歌舞八菩薩等。于曼拏羅輪外。次第各依本位蓮華座上坐。如是安已次誦真言曰。

唵(引)薩哩嚩(二合)僧塞哥(二合)啰(一)波哩秫馱達哩摩(二合)帝(引二)誐誐那三母訥誐(二合)帝(引三)摩賀(引)那野(四)波哩嚩哩(引)娑嚩(二合引)賀(引五)

誦此真言時。又復觀想。出生慈氏等十六大菩薩。是菩薩等於曼拏羅四方。各安四位。從初起首于曼拏羅東門。第一先安慈氏菩薩。身作黃色光焰

【現代漢語翻譯】 現代漢語譯本： 赤黑色，具足各種殊勝的相好。光芒熾盛，照耀三界。手持如意寶幢（能滿足願望的寶幢），能夠凈化眾生貪婪和嫉妒的污垢。安住在曼拏羅輪（壇城）的西南隅輻位。

其次，從心中觀想出生dhī 提字。從提字出生利佛頂如來（頂髻尊勝佛）。身色如虛空般，具足各種殊勝的相好，光芒熾盛，照耀三界，利益眾生。右手持劍，左手持經。安住在曼拏羅輪的西北隅輻位。

其次，從心中觀想出生hrī 訖陵(二合)字。從訖陵字出生白傘蓋頂如來（持白傘蓋的佛）。身色純白，具足各種殊勝的相好。光芒熾盛，照耀三界。手持白傘蓋。安住在曼拏羅輪的東北隅輻位。

如上所述的輪輻之位，諸位如來都安坐在眾寶蓮華座上。其次，從心中觀想出生hūṃ 吽(引)traṃ 怛囕(二合)hrīṃ 紇陵(二合)aḥ 惡真言。從此真言出生四親近菩薩。他們的身色、儀態、手印相，都依照法則。安住在輪外四隅的位置，蓮華月座上。

其次，從心中觀想出生香、花、燈、涂、戲、鬘、歌、舞八菩薩等。在曼拏羅輪外，依次各自依本位坐在蓮華座上。如此安布完畢后，接著誦持真言說：

唵(引)薩哩嚩(二合)僧塞哥(二合)啰(一)波哩秫馱達哩摩(二合)帝(引二)誐誐那三母訥誐(二合)帝(引三)摩賀(引)那野(四)波哩嚩哩(引)娑嚩(二合引)賀(引五)

誦持此真言時，又復觀想，出生慈氏（Maitreya）等十六大菩薩。這些菩薩在曼拏羅四方，各安四位。從最初開始，在曼拏羅東門，第一位先安慈氏菩薩。身色為黃色，光芒熾盛。

【English Translation】 English version: He is of a reddish-black complexion, complete with all auspicious marks and signs. His light and flames blaze intensely, illuminating the three realms. He holds a wish-fulfilling jewel banner, capable of purifying the defilements of greed and jealousy in sentient beings. He is seated in the southwest spoke position of the Mandala wheel.

Next, from the mind, visualize the syllable dhī. From the syllable dhī arises the Uṣṇīṣa-vijaya-tathāgata (Victorious Buddha of the Crown). His body is the color of space, complete with all auspicious marks and signs, his light and flames blaze intensely, illuminating the three realms and benefiting sentient beings. He holds a sword in his right hand and a sutra in his left. He is seated in the northwest spoke position of the Mandala wheel.

Next, from the mind, visualize the syllable hrī hrīṃ. From the syllable hrīṃ arises the Sitātapatrā-tathāgata (White Umbrella Buddha). His body is pure white, complete with all auspicious marks and signs. His light and flames blaze intensely, illuminating the three realms. He holds a white umbrella. He is seated in the northeast spoke position of the Mandala wheel.

In the spoke positions as described above, all the Tathāgatas are seated on jeweled lotus thrones. Next, from the mind, visualize the mantras hūṃ traṃ hrīṃ aḥ. From these mantras arise the four attendant Bodhisattvas. Their body colors, appearances, hand gestures, and other aspects are in accordance with the Dharma. They are seated on lotus and moon cushions in the four outer corners of the wheel.

Next, from the mind, visualize the eight Bodhisattvas of offerings, such as incense, flowers, lamps, unguents, play, garlands, song, and dance. Outside the Mandala wheel, they are seated in order on lotus thrones in their respective positions. Once this arrangement is complete, recite the mantra:

oṃ sarva-saṃskāra pariśuddha-dharmate gagana-samudgate mahā-naya parivāra svāhā

While reciting this mantra, visualize again the arising of the sixteen great Bodhisattvas, such as Maitreya (Loving-Kindness). These Bodhisattvas are placed in the four directions of the Mandala, four in each direction. Starting from the east gate of the Mandala, first place Maitreya Bodhisattva. His body is yellow, and his light and flames blaze intensely.

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熾盛。右手執龍花樹枝左手執軍持。于蓮華月上跏趺而坐。第二位安不空見菩薩。身黃色。右手執蓮華左手安腰側。于蓮華上跏趺而坐。第三位安除一切罪障菩薩。身白色光焰熾盛。右手執鉤左手執軍持。于蓮華月上跏趺而坐。第四位安破一切憂闇菩薩。身黃白色光焰熾盛。右手持寶杖左手作拳安腰側。于蓮華月上跏趺而坐。

複次于曼拏羅南門安四菩薩。第一位安香象菩薩。身白綠色光焰熾盛。右手擎香象左手安腰側。第二位安勇猛菩薩。身白玻璃月色。右手持劍左手作拳安腰側。第三位安虛空藏菩薩。身如虛空色及黃白色。右手持蓮華華上有妙法藏。左手安腰側能持虛空性。第四位安智幢菩薩。身大青色。右手持如意寶幢。左手作拳安腰側。是四菩薩皆于蓮華上跏趺而坐。

複次于曼拏羅西門安四菩薩。第一位安甘露光菩薩。身如月色。右手持甘露瓶。左手作拳安腰側。第二位安月光菩薩。身白色。右手持開敷蓮華。華上有月。左手作拳安腰側。第三位安賢護菩薩。身赤白色。右手持熾盛光明寶。左手作拳安腰側。第四位安熾盛光菩薩。身赤色。二手持金剛半惹啰。是四菩薩皆于蓮華月上跏趺而坐。

複次于曼拏羅北門安四菩薩。第一位安金剛藏菩薩身青白色。右手執優缽羅花。花上有金剛杵

【現代漢語翻譯】 現代漢語譯本：熾盛（形容光芒非常強烈）。右手拿著龍華樹的樹枝，左手拿著軍持（一種水瓶）。在蓮花月輪上結跏趺坐。第二位安不空見菩薩（Amoghavajra Bodhisattva）。身體是黃色的。右手拿著蓮花，左手放在腰側。在蓮花上結跏趺坐。第三位安除一切罪障菩薩（Sarva-apaya-jahā Bodhisattva）。身體是白色的，光芒非常強烈。右手拿著鉤，左手拿著軍持。在蓮花月輪上結跏趺坐。第四位安破一切憂闇菩薩（Sarva-soka-vinasaka Bodhisattva）。身體是黃白色，光芒非常強烈。右手拿著寶杖，左手握拳放在腰側。在蓮花月輪上結跏趺坐。

再次，在曼拏羅（Mandala，壇城）的南門安放四位菩薩。第一位安香象菩薩（Gandhahasti Bodhisattva）。身體是白綠色，光芒非常強烈。右手擎著香象，左手放在腰側。第二位安勇猛菩薩（Vira Bodhisattva）。身體是白玻璃月色。右手拿著劍，左手握拳放在腰側。第三位安虛空藏菩薩（Akasagarbha Bodhisattva）。身體的顏色像虛空，也像黃白色。右手拿著蓮花，蓮花上有妙法藏。左手放在腰側，能夠持有虛空的性質。第四位安智幢菩薩（Jnanaketu Bodhisattva）。身體是大青色。右手拿著如意寶幢。左手握拳放在腰側。這四位菩薩都在蓮花上結跏趺坐。

再次，在曼拏羅（Mandala，壇城）的西門安放四位菩薩。第一位安甘露光菩薩（Amritaprabha Bodhisattva）。身體的顏色像月亮。右手拿著甘露瓶。左手握拳放在腰側。第二位安月光菩薩（Candraprabha Bodhisattva）。身體是白色的。右手拿著盛開的蓮花，蓮花上有月亮。左手握拳放在腰側。第三位安賢護菩薩（Bhadrapala Bodhisattva）。身體是赤白色。右手拿著熾盛光明的寶。左手握拳放在腰側。第四位安熾盛光菩薩（Tejaprabha Bodhisattva）。身體是赤色。雙手拿著金剛半惹啰（Vajra pañjara，金剛柵欄）。這四位菩薩都在蓮花月輪上結跏趺坐。

再次，在曼拏羅（Mandala，壇城）的北門安放四位菩薩。第一位安金剛藏菩薩（Vajragarbha Bodhisattva），身體是青白色。右手拿著優缽羅花（Utpala，青蓮花）。花上有金剛杵（Vajra，一種法器）。

【English Translation】 English version: Blazing brightly. The right hand holds a branch of the Dragon Flower tree, and the left hand holds a kundika (a water bottle). Sitting in the lotus position on a lotus moon disc. The second is Amoghavajra Bodhisattva (Amoghavajra Bodhisattva). The body is yellow. The right hand holds a lotus flower, and the left hand rests on the hip. Sitting in the lotus position on a lotus flower. The third is Sarva-apaya-jahā Bodhisattva (Sarva-apaya-jahā Bodhisattva). The body is white, with blazing light. The right hand holds a hook, and the left hand holds a kundika. Sitting in the lotus position on a lotus moon disc. The fourth is Sarva-soka-vinasaka Bodhisattva (Sarva-soka-vinasaka Bodhisattva). The body is yellowish-white, with blazing light. The right hand holds a jeweled staff, and the left hand makes a fist and rests on the hip. Sitting in the lotus position on a lotus moon disc.

Furthermore, place four Bodhisattvas at the south gate of the Mandala (Mandala, sacred enclosure). The first is Gandhahasti Bodhisattva (Gandhahasti Bodhisattva). The body is greenish-white, with blazing light. The right hand holds up a fragrant elephant, and the left hand rests on the hip. The second is Vira Bodhisattva (Vira Bodhisattva). The body is the color of white glass, like the moon. The right hand holds a sword, and the left hand makes a fist and rests on the hip. The third is Akasagarbha Bodhisattva (Akasagarbha Bodhisattva). The body is the color of space, and also yellowish-white. The right hand holds a lotus flower, and on the flower is a treasure of wonderful Dharma. The left hand rests on the hip, able to hold the nature of space. The fourth is Jnanaketu Bodhisattva (Jnanaketu Bodhisattva). The body is dark blue. The right hand holds a wish-fulfilling jewel banner. The left hand makes a fist and rests on the hip. All four of these Bodhisattvas are sitting in the lotus position on a lotus flower.

Furthermore, place four Bodhisattvas at the west gate of the Mandala (Mandala, sacred enclosure). The first is Amritaprabha Bodhisattva (Amritaprabha Bodhisattva). The body is the color of the moon. The right hand holds an nectar vase. The left hand makes a fist and rests on the hip. The second is Candraprabha Bodhisattva (Candraprabha Bodhisattva). The body is white. The right hand holds an open lotus flower, and on the flower is the moon. The left hand makes a fist and rests on the hip. The third is Bhadrapala Bodhisattva (Bhadrapala Bodhisattva). The body is reddish-white. The right hand holds a blazing bright jewel. The left hand makes a fist and rests on the hip. The fourth is Tejaprabha Bodhisattva (Tejaprabha Bodhisattva). The body is red. Both hands hold a Vajra pañjara (Vajra pañjara, diamond cage). All four of these Bodhisattvas are sitting in the lotus position on a lotus moon disc.

Furthermore, place four Bodhisattvas at the north gate of the Mandala (Mandala, sacred enclosure). The first is Vajragarbha Bodhisattva (Vajragarbha Bodhisattva), the body is bluish-white. The right hand holds an Utpala flower (Utpala, blue lotus). On the flower is a Vajra (Vajra, a ritual implement).

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。左手安腰側。第二位安無盡意菩薩。身如軍那花及如月色。二手持知閼伽瓶調伏諸眾生。第三位安辯積菩薩。身淺綠色。右手持蓮華華上有寶積。左手作拳安腰側。第四位安普賢菩薩身黃色。右手執寶樹枝。左手作拳安腰側。是四菩薩皆于蓮華月上跏趺而坐。此十六大菩薩。具大慈悲能利益眾生。

複次觀想四護門菩薩。初想jaḥ 𠺁字。出生金剛鉤菩薩身。如軍那花及如月色。安曼拏羅東門位。次想hūṃ 吽字。出生金剛索菩薩。身黃色。手持金剛索安曼拏羅南門位。次想vaṃ 網字。出生金剛鎖菩薩。身赤色。手持金剛鎖。安曼拏羅西門位。次想hā 呼字。出生金剛鈴菩薩。身如玻璃色。手持金剛鈴。安曼拏羅北門位。此四菩薩具大慈悲皆于蓮華月上跏趺而坐。

如是觀想法。名為最上曼拏羅王三摩地亦名羯磨王三摩地。釋迦師子現前。安住一切曼拏羅凈諸惡趣為見眾生處於眾苦。以本來法故分別說。

複次演說印相及真言儀軌。欲結印作法事時。先誦此真言曰。

唵(引)那莫薩哩嚩(二合)訥哩誐(二合)底(一)波哩輸馱那啰(引)惹野(二)怛他(引)誐多(引)野阿啰曷(二合)帝(引三)三藐訖三(二合)沒馱(引)野(四)怛寧*也他(引五

【現代漢語翻譯】 現代漢語譯本：左手安放在腰側。第二位安放無盡意菩薩（Avalokiteśvara，意為觀世音菩薩的化身之一），身色如軍那花（Kunda flower，一種白色花）及如月色。雙手持知閼伽瓶（wisdom vase，智慧之瓶），調伏諸眾生。第三位安放辯積菩薩（Pratibhana-kuta，意為智慧積累菩薩），身色淺綠色。右手持蓮華，蓮華上有寶積。左手作拳安腰側。第四位安放普賢菩薩（Samantabhadra，象徵一切諸佛的理德與行德），身色黃色。右手執寶樹枝。左手作拳安腰側。這四位菩薩都於蓮華月上跏趺而坐。這十六大菩薩，具大慈悲，能利益眾生。

複次觀想四護門菩薩。首先觀想jaḥ 𠺁字。出生金剛鉤菩薩（Vajrankusa，持金剛鉤的菩薩），身色如軍那花及如月色。安於曼拏羅（Mandala，壇城）東門位。其次觀想hūṃ 吽字。出生金剛索菩薩（Vajrapasa，持金剛索的菩薩），身色黃色。手持金剛索，安於曼拏羅南門位。其次觀想vaṃ 網字。出生金剛鎖菩薩（Vajrasphota，持金剛鎖的菩薩），身色赤色。手持金剛鎖，安於曼拏羅西門位。其次觀想hā 呼字。出生金剛鈴菩薩（Vajraghanta，持金剛鈴的菩薩），身色如玻璃色。手持金剛鈴，安於曼拏羅北門位。這四位菩薩具大慈悲，都於蓮華月上跏趺而坐。

如此觀想法，名為最上曼拏羅王三摩地（Samadhi，禪定）亦名羯磨王三摩地（Karma-raja Samadhi，業王三摩地）。釋迦師子（Sakya Simha，釋迦牟尼佛的尊號）現前。安住一切曼拏羅，清凈諸惡趣，爲了看見處於眾苦的眾生，以本來法故分別說。

複次演說印相及真言儀軌。欲結印作法事時，先誦此真言曰：

唵(引)那莫薩哩嚩(二合)訥哩誐(二合)底(一)波哩輸馱那啰(引)惹野(二)怛他(引)誐多(引)野阿啰曷(二合)帝(引三)三藐訖三(二合)沒馱(引)野(四)怛寧*也他(引五

【English Translation】 English version: The left hand rests on the waist. The second position is for Avalokiteśvara Bodhisattva (Avalokiteśvara, meaning one of the manifestations of Avalokiteśvara), whose body is the color of Kunda flowers (Kunda flower, a white flower) and like moonlight. Both hands hold the wisdom vase (wisdom vase), subduing all sentient beings. The third position is for Pratibhana-kuta Bodhisattva (Pratibhana-kuta, meaning wisdom accumulation Bodhisattva), whose body is light green. The right hand holds a lotus flower, and on the lotus flower is a treasure accumulation. The left hand makes a fist and rests on the waist. The fourth position is for Samantabhadra Bodhisattva (Samantabhadra, symbolizing the principle and practice virtues of all Buddhas), whose body is yellow. The right hand holds a branch of a treasure tree. The left hand makes a fist and rests on the waist. These four Bodhisattvas all sit in the lotus position on the lotus moon. These sixteen great Bodhisattvas possess great compassion and can benefit sentient beings.

Furthermore, visualize the four gate-protecting Bodhisattvas. First, visualize the syllable jaḥ 𠺁. From it emerges Vajrankusa Bodhisattva (Vajrankusa, the Bodhisattva holding the vajra hook), whose body is the color of Kunda flowers and like moonlight. He is placed at the east gate of the Mandala (Mandala, sacred circle). Next, visualize the syllable hūṃ 吽. From it emerges Vajrapasa Bodhisattva (Vajrapasa, the Bodhisattva holding the vajra rope), whose body is yellow. He holds the vajra rope in his hand and is placed at the south gate of the Mandala. Next, visualize the syllable vaṃ 網. From it emerges Vajrasphota Bodhisattva (Vajrasphota, the Bodhisattva holding the vajra chain), whose body is red. He holds the vajra chain in his hand and is placed at the west gate of the Mandala. Next, visualize the syllable hā 呼. From it emerges Vajraghanta Bodhisattva (Vajraghanta, the Bodhisattva holding the vajra bell), whose body is like the color of glass. He holds the vajra bell in his hand and is placed at the north gate of the Mandala. These four Bodhisattvas possess great compassion and all sit in the lotus position on the lotus moon.

Such a method of visualization is called the Supreme Mandala King Samadhi (Samadhi, meditative absorption), also called Karma-raja Samadhi (Karma-raja Samadhi, the Samadhi of the King of Karma). Sakya Simha (Sakya Simha, an epithet of Shakyamuni Buddha) appears before us. He abides in all Mandalas, purifies all evil destinies, and, in order to see sentient beings in suffering, speaks separately because of the original Dharma.

Furthermore, the mudras and mantras are explained. When you want to form mudras and perform rituals, first recite this mantra:

Oṃ namo sarva-durgati pariśodhana rājāya tathāgatāya arhate samyak-saṃbuddhāya tadyathā

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)唵(引)輸達你(引)輸達你(引六)薩哩嚩(二合)播(引)波尾輸達你(引七)秫提(引八)薩哩嚩(二合)羯哩摩(二合引)嚩啰拏(九)尾秫提(引)娑嚩(二合引)賀(引十)

釋迦師子三昧印。以二手作禪定相內心想真實成印。

金剛佛頂印亦名金剛堅牢印。以二手緊作金剛縛。以中指頭相著成印。

金剛光明佛頂印。不改前印以二中指如寶形。又改如蓮華。如前復如金剛形。余指如熾盛光。又改作合掌成印法。印不改前相。以二無名指與小指立豎。二頭指作蓮華形。豎二中指如金剛半惹啰。金剛杵安心。又觀想于頸上出蓮華月想印在月上成印。

作此法印時誦前真言同用。

轉法輪印是釋迦佛印。觸地印施愿印禪定印無畏印。如是四印依法次第用。光明光佛頂印亦名三摩地印。以右手如持杖勢安心。左手如持劍勢。又改以左手頭指豎立。右手頭指展舒。復以二手相合如傘蓋成印。以前真言各各隨印同用。

大菩提印。依金剛觀想法及根本教。香花燈涂戲鬘歌舞等八菩薩。及四護門菩薩。各依法用印。

複次十六大菩薩印。

慈氏菩薩印。以二手作金剛拳相合。改舒二頭指。中指微屈如持花成印。

不空見菩薩印。以左手作拳安腰側。右手頭

【現代漢語翻譯】 唵(引) 輸達你(引) 輸達你(引六)：om shuddhāni shuddhāni（凈化，凈化）。 薩哩嚩(二合) 播(引) 波尾輸達你(引七)：sarva-pāpa-viśuddhāni（一切罪業皆得凈化）。 秫提(引八)：śuddhe（清凈）。 薩哩嚩(二合) 羯哩摩(二合引) 嚩啰拏(九)：sarva-karma-āvaraṇa（一切業障）。 尾秫提(引) 娑嚩(二合引) 賀(引十)：viśuddhe svāhā（清凈，成就）。

釋迦師子三昧印：以二手作禪定相，內心想真實成印。（釋迦牟尼佛的獅子三昧印：雙手結禪定印，內心觀想真實成就此印）。

金剛佛頂印亦名金剛堅牢印：以二手緊作金剛縛，以中指頭相著成印。（金剛佛頂印，又名金剛堅牢印：雙手緊握金剛縛印，中指指尖相觸結成印）。

金剛光明佛頂印：不改前印以二中指如寶形，又改如蓮華，如前復如金剛形，余指如熾盛光，又改作合掌成印法。印不改前相，以二無名指與小指立豎，二頭指作蓮華形，豎二中指如金剛半惹啰(vajra pañjara 金剛柵欄)，金剛杵安心。又觀想于頸上出蓮華月想印在月上成印。（金剛光明佛頂印：保持之前的印相，將兩中指彎曲成寶形，或者變成蓮花形，或者恢復成金剛形，其餘手指如熾盛的光芒。也可以改為合掌印。印相不變，將兩無名指和小指豎立，兩食指作成蓮花形，豎起兩中指如金剛柵欄，金剛杵安於心間。觀想頸部出現蓮花和月亮，印在月亮上而成印）。

作此法印時誦前真言同用。（結此法印時，誦唸之前的真言）。

轉法輪印是釋迦佛印：觸地印、施愿印、禪定印、無畏印。如是四印依法次第用。（轉法輪印是釋迦牟尼佛的印：觸地印、施愿印、禪定印、無畏印。這四種印按照儀軌次第使用）。 光明光佛頂印亦名三摩地印：以右手如持杖勢安心，左手如持劍勢。又改以左手頭指豎立，右手頭指展舒。復以二手相合如傘蓋成印。以前真言各各隨印同用。（光明光佛頂印也叫三摩地印：右手如持杖的姿勢安於心前，左手如持劍的姿勢。也可以改為左手食指豎立，右手食指伸展。或者雙手相合如傘蓋。之前的真言配合每個印使用）。

大菩提印：依金剛觀想法及根本教，香花燈涂戲鬘歌舞等八菩薩，及四護門菩薩，各依法用印。（大菩提印：依據金剛觀想法和根本教義，香、花、燈、涂香、嬉戲、花鬘、歌舞等八大菩薩，以及四護門菩薩，各自依法使用手印）。

複次十六大菩薩印。（接下來是十六大菩薩的手印）。

慈氏菩薩印：以二手作金剛拳相合，改舒二頭指，中指微屈如持花成印。（慈氏菩薩（Maitreya Bodhisattva）印：雙手結金剛拳相合，然後伸出兩食指，中指稍微彎曲，如同持花）。

不空見菩薩印：以左手作拳安腰側，右手頭... 指...

【English Translation】 English version: Oṃ śuddhāni śuddhāni sarva-pāpa-viśuddhāni śuddhe sarva-karma-āvaraṇa viśuddhe svāhā. (Om, purify, purify, purify all sins, pure, purify all karmic obscurations, svāhā.)

Śākyasiṃha Samādhi Mudrā: With both hands forming the meditation mudrā, mentally visualize the true accomplishment of the mudrā. (The Lion Samadhi Mudra of Shakyamuni Buddha: Hands form the meditation mudra, mentally visualize the true accomplishment of this mudra.)

Vajra Buddha Crown Mudrā, also known as the Vajra Firm Mudrā: With both hands tightly forming the Vajra Bond, with the tips of the middle fingers touching to form the mudrā. (The Vajra Buddha Crown Mudra, also known as the Vajra Firm Mudra: Hands tightly clasp in Vajra Bond, with the tips of the middle fingers touching to form the mudra.)

Vajra Light Buddha Crown Mudrā: Without changing the previous mudrā, make the two middle fingers like a jewel shape, or change them into a lotus flower shape, or return them to the Vajra shape as before, with the remaining fingers like blazing light. Or change it to form a joined-palm mudrā. The mudrā does not change from the previous form; raise the two ring fingers and little fingers upright, make the two index fingers into a lotus flower shape, raise the two middle fingers like a Vajra pañjara (Vajra fence), place the vajra (diamond scepter) at the heart. Also, visualize a lotus flower and moon emerging from the neck, and form the mudrā on the moon. (Vajra Light Buddha Crown Mudra: Keeping the previous mudra, bend the two middle fingers into a jewel shape, or change them into a lotus flower shape, or return them to the Vajra shape as before, with the remaining fingers like blazing light. Or it can be changed into a joined-palm mudra. The mudra does not change from the previous form; raise the two ring fingers and little fingers upright, make the two index fingers into a lotus flower shape, raise the two middle fingers like a Vajra fence, place the vajra at the heart. Visualize a lotus flower and moon emerging from the neck, and form the mudra on the moon.)

When performing this mudrā, recite the previous mantra together. (When forming this mudra, recite the previous mantra.)

Turning the Dharma Wheel Mudrā is the mudrā of Śākyamuni Buddha: Earth-touching mudrā, wish-granting mudrā, meditation mudrā, fearlessness mudrā. These four mudrās are used in order according to the ritual. (Turning the Dharma Wheel Mudra is the mudra of Shakyamuni Buddha: Earth-touching mudra, wish-granting mudra, meditation mudra, fearlessness mudra. These four mudras are used in order according to the ritual.) Light Radiance Buddha Crown Mudrā is also called the Samādhi Mudrā: With the right hand like holding a staff, place it at the heart; with the left hand like holding a sword. Or change it by raising the index finger of the left hand, and extending the index finger of the right hand. Or join both hands together like an umbrella canopy. Use the previous mantras with each mudrā respectively. (Light Radiance Buddha Crown Mudra is also called the Samadhi Mudra: With the right hand like holding a staff, place it at the heart; with the left hand like holding a sword. Or change it by raising the index finger of the left hand, and extending the index finger of the right hand. Or join both hands together like an umbrella canopy. Use the previous mantras with each mudra respectively.)

Mahābodhi Mudrā: According to the Vajra Visualization Method and the fundamental teachings, the eight Bodhisattvas such as incense, flowers, lamps, unguents, play, garlands, song, and dance, and the four Guardian Door Bodhisattvas, each use the mudrā according to the Dharma. (Mahabodhi Mudra: According to the Vajra Visualization Method and the fundamental teachings, the eight Bodhisattvas such as incense, flowers, lamps, unguents, play, garlands, song, and dance, and the four Guardian Door Bodhisattvas, each use the mudra according to the Dharma.)

Next, the mudrās of the Sixteen Great Bodhisattvas. (Next are the mudras of the Sixteen Great Bodhisattvas.)

Maitreya Bodhisattva Mudrā: With both hands forming the Vajra fist and joining them together, then extend the two index fingers, and slightly bend the middle fingers as if holding a flower to form the mudrā. (Maitreya Bodhisattva Mudra: With both hands forming the Vajra fist and joining them together, then extend the two index fingers, and slightly bend the middle fingers as if holding a flower.)

Amoghapāśa Bodhisattva Mudrā: With the left hand forming a fist and placing it at the waist, the right hand... finger...

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指中指展舒。如目形成印。

除一切罪障菩薩印。以二手作金剛拳。舒二頭指微屈如鉤成印。

破一切憂闇菩薩印。以左手作拳安腰側。右手如持寶杖勢成印。

香象菩薩印以左手作拳安臍輪。右手如持蓮花勢成印。

勇猛菩薩印。以左手作金剛拳安腰側。右手如持劍勢成印。

虛空藏菩薩印。以左手作金剛拳安心上。右手亦作金剛拳。于虛空右旋成印。

智幢菩薩印。以二手作金剛拳。復改右手如持幢勢成印。

甘露光菩薩印。以二手如持閼伽瓶勢成印。

月光菩薩印。以左手作金剛拳安髀上。右手亦作金剛拳安脅。復改舒右拳。以拇指小指相捻。如月輪成印。

賢護菩薩印。以二手相向於心上。如開敷蓮花相成印。

熾盛光菩薩印。以二手作金剛拳。復改如甲冑安胸前成印。

金剛藏菩薩印。以左手作金剛拳安腰側。右手亦作金剛拳安心上。復舒右手中指豎立成印。

無盡意菩薩印。以左手作金剛拳安心上。右手作施愿相成印。辯積菩薩印。以左手作金剛拳安臍輪。右手作彈指相成印。

普賢菩薩印。以左手作金剛拳安腰側。右手作拳如寶形成印。

如是諸印皆與前真言同用。或用幖幟若無幖幟用羯磨印。當如是了知諸

【現代漢語翻譯】 現代漢語譯本 指中指展舒。如目形成印。

除一切罪障菩薩印。以二手作金剛拳（一種手勢），舒二頭指微屈如鉤成印。

破一切憂闇菩薩印。以左手作拳安腰側。右手如持寶杖勢成印。

香象菩薩印以左手作拳安臍輪。右手如持蓮花勢成印。

勇猛菩薩印。以左手作金剛拳安腰側。右手如持劍勢成印。

虛空藏菩薩印。以左手作金剛拳安心上。右手亦作金剛拳。于虛空右旋成印。

智幢菩薩印。以二手作金剛拳。復改右手如持幢勢成印。

甘露光菩薩印。以二手如持閼伽瓶勢成印。

月光菩薩印。以左手作金剛拳安髀上。右手亦作金剛拳安脅。復改舒右拳。以拇指小指相捻。如月輪成印。

賢護菩薩印。以二手相向於心上。如開敷蓮花相成印。

熾盛光菩薩印。以二手作金剛拳。復改如甲冑安胸前成印。

金剛藏菩薩印。以左手作金剛拳安腰側。右手亦作金剛拳安心上。復舒右手中指豎立成印。

無盡意菩薩印。以左手作金剛拳安心上。右手作施愿相成印。辯積菩薩印。以左手作金剛拳安臍輪。右手作彈指相成印。

普賢菩薩印。以左手作金剛拳安腰側。右手作拳如寶形成印。

如是諸印皆與前真言同用。或用幖幟若無幖幟用羯磨印。當如是了知諸

【English Translation】 English version Extend and relax the middle finger. Form a mudra (印) like an eye.

The Mudra of the Bodhisattva Who Removes All Karmic Obstacles. Make vajra fists (金剛拳) with both hands, extend the two index fingers, slightly bent like hooks, to form the mudra.

The Mudra of the Bodhisattva Who Breaks All Darkness of Sorrow. Make a fist with the left hand and place it on the waist. The right hand forms a mudra as if holding a jeweled staff.

The Mudra of the Gandhahasti (香象) Bodhisattva. Make a fist with the left hand and place it on the navel wheel. The right hand forms a mudra as if holding a lotus flower.

The Mudra of the Virya (勇猛) Bodhisattva. Make a vajra fist with the left hand and place it on the waist. The right hand forms a mudra as if holding a sword.

The Mudra of the Akasagarbha (虛空藏) Bodhisattva. Make a vajra fist with the left hand and place it on the heart. The right hand also makes a vajra fist and rotates it to the right in the void to form the mudra.

The Mudra of the Jnanaketu (智幢) Bodhisattva. Make vajra fists with both hands. Then change the right hand to form a mudra as if holding a banner.

The Mudra of the Amritaprabha (甘露光) Bodhisattva. Form a mudra with both hands as if holding a kundika (閼伽瓶).

The Mudra of the Candraprabha (月光) Bodhisattva. Make a vajra fist with the left hand and place it on the thigh. The right hand also makes a vajra fist and places it on the side. Then change and extend the right fist, pinching the thumb and little finger together, like a moon wheel to form the mudra.

The Mudra of the Suraksita (賢護) Bodhisattva. Face both hands towards each other at the heart, like an opening lotus flower to form the mudra.

The Mudra of the Prabhavati (熾盛光) Bodhisattva. Make vajra fists with both hands. Then change as if placing armor on the chest to form the mudra.

The Mudra of the Vajragarbha (金剛藏) Bodhisattva. Make a vajra fist with the left hand and place it on the waist. The right hand also makes a vajra fist and places it on the heart. Then extend the middle finger of the right hand upright to form the mudra.

The Mudra of the Aksayamati (無盡意) Bodhisattva. Make a vajra fist with the left hand and place it on the heart. The right hand forms the varada mudra (施愿相). The Mudra of the Pratisambhidaprapta (辯積) Bodhisattva. Make a vajra fist with the left hand and place it on the navel wheel. The right hand forms a mudra of snapping the fingers.

The Mudra of the Samantabhadra (普賢) Bodhisattva. Make a vajra fist with the left hand and place it on the waist. The right hand makes a fist like a treasure to form the mudra.

All these mudras are used with the preceding mantras. Or use symbols (幖幟); if there are no symbols, use the karma mudra (羯磨印). One should understand all this.

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大印相。

複次若初入曼拏羅時。當先二手結金剛印並誦真言。凈身中諸罪。真言曰。

唵(引)薩哩嚩(二合)尾咄(半音呼一句)嚩日啰(二合)阿提瑟吒(二合引)那(二)三摩曳(引)吽(引三)

誦此真言時。以印印心頸兩目眉間鼻耳腰膝腨二足及隱處。以為擁護。

複誦真言鉤取身中一切罪業。真言曰。

唵(引)輸馱你(引一)薩哩嚩(二合)播(引)播(引)那野吽(引二)

複誦凈身中一切罪。真言曰。

唵(引)薩哩嚩(二合)尾咄(半音一)薩哩嚩(二合)播(引)野尾輸(引)馱你吽(引)發吒(半音二)

複誦凈一切惡趣。真言曰。

唵(引)薩哩嚩(二合)尾咄(半音一)咄嚕(二合引)吒吽(引二)

佛說大乘觀想曼拏羅凈諸惡趣經卷上 大正藏第 19 冊 No. 0939 佛說大乘觀想曼拏羅凈諸惡趣經

佛說大乘觀想曼拏羅凈諸惡趣經卷下

西天譯經三藏朝散大夫試光祿卿明教大師臣法賢奉　詔譯

釋迦佛真言曰。

唵(引)薩哩嚩(二合)尾咄(半音一)薩哩嚩(二合引)嚩啰拏尾輸馱你(引)母吽(引)發吒(半音二)

金剛大佛頂真言曰。

唵(引)薩哩嚩

【現代漢語翻譯】 現代漢語譯本 大印相。

再次，如果初次進入曼拏羅（Mandala，壇城）時，應當先用雙手結金剛印，並誦持真言，以凈化身中的一切罪業。真言如下：

唵（引）薩哩嚩（二合）尾咄（半音呼一句）嚩日啰（二合）阿提瑟吒（二合引）那（二）三摩曳（引）吽（引三）

誦持此真言時，用手印按在心、頸、兩眼、眉間、鼻、耳、腰、膝、小腿、兩足及隱秘之處，以作保護。

再次誦持真言，鉤取身中一切罪業。真言如下：

唵（引）輸馱你（引一）薩哩嚩（二合）播（引）播（引）那野吽（引二）

再次誦持真言，凈化身中一切罪業。真言如下：

唵（引）薩哩嚩（二合）尾咄（半音一）薩哩嚩（二合）播（引）野尾輸（引）馱你吽（引）發吒（半音二）

再次誦持真言，凈化一切惡趣。真言如下：

唵（引）薩哩嚩（二合）尾咄（半音一）咄嚕（二合引）吒吽（引二）

《佛說大乘觀想曼拏羅凈諸惡趣經》捲上 大正藏第 19 冊 No. 0939 《佛說大乘觀想曼拏羅凈諸惡趣經》

《佛說大乘觀想曼拏羅凈諸惡趣經》卷下

西天譯經三藏朝散大夫試光祿卿明教大師臣法賢奉　詔譯

釋迦佛真言如下：

唵（引）薩哩嚩（二合）尾咄（半音一）薩哩嚩（二合引）嚩啰拏尾輸馱你（引）母吽（引）發吒（半音二）

金剛大佛頂真言如下：

唵（引）薩哩嚩

【English Translation】 English version The Great Seal Appearance.

Furthermore, when first entering the Mandala (sacred cosmic diagram), one should first form the Vajra Mudra (diamond seal) with both hands and recite the mantra to purify all sins within the body. The mantra is as follows:

Om Sarva-vid (half-sound) Vajra Adhishthana Samaye Hum

While reciting this mantra, press the mudra on the heart, neck, both eyes, between the eyebrows, nose, ears, waist, knees, calves, both feet, and the hidden places for protection.

Again, recite the mantra to hook and draw out all sins from the body. The mantra is as follows:

Om Shodhani Sarva Papa-nashaya Hum

Again, recite the mantra to purify all sins within the body. The mantra is as follows:

Om Sarva-vid Sarva Papa Vishodhani Hum Phat

Again, recite the mantra to purify all evil destinies. The mantra is as follows:

Om Sarva-vid Truta Hum

'The Sutra of Visualization of the Mandala of the Great Vehicle Spoken by the Buddha for Purifying All Evil Destinies', Volume 1 Taisho Tripitaka Volume 19, No. 0939 'The Sutra of Visualization of the Mandala of the Great Vehicle Spoken by the Buddha for Purifying All Evil Destinies'

'The Sutra of Visualization of the Mandala of the Great Vehicle Spoken by the Buddha for Purifying All Evil Destinies', Volume 2

Translated by Tripitaka Master Fa Xian of the Western Heaven, Chao San Da Fu, Shi Guang Lu Qing, Ming Jiao Da Shi, by Imperial Decree

The Shakyamuni Buddha Mantra is as follows:

Om Sarva-vid Sarva-varana Vishodhani Mum Hum Phat

The Vajra Great Buddha Crown Mantra is as follows:

Om Sarva

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(二合)尾咄(半音一)吽(引)吽(引二)

寶生佛頂真言曰。

唵(引)薩哩嚩(二合)尾咄(半音一)怛囕(二合)怛啰(二合)吒(半音二)

蓮花佛頂真言曰。

唵(引)薩哩嚩(二合)尾咄(半音一)紇陵(二合引二)

羯磨佛頂真言曰。

唵(引)薩哩嚩(二合)尾咄(半音一)惡惡(二)

光明佛頂真言曰。

唵(引)薩哩嚩(二合)尾咄(半音一)唵(引)唵(引二)

寶幢佛頂真言曰。

唵(引)薩哩嚩(二合)尾咄(半音一)吽(引)吽(引二)

金剛利佛頂真言曰。

唵(引)薩哩嚩(二合)尾咄(半音一)提發吒(半音二)

白傘蓋佛頂真言曰。

唵(引)薩哩嚩(二合)尾咄(半音一)訖梨(二合)發吒(半音二)

戲菩薩真言曰。

唵(引)薩哩嚩(二合)尾咄(半音一)摩賀(引)嚩日嚕(二合引)訥婆(二合)嚩(二)儺那波(引)啰弭多(引)布𡁠吽(引三)

鬘菩薩真言曰。

唵(引)薩哩嚩(二合)尾咄(半音一)摩賀(引)嚩日嚕(二合引)訥婆(二合)嚩(二)尸羅波(引)啰弭多(引)布𡁠曳(二合引)怛囕(二合引三)

歌菩薩真言曰。

【現代漢語翻譯】 現代漢語譯本 （二合）尾咄（半音一）吽（引）吽（引二）

寶生佛頂真言曰：

唵（引）薩哩嚩（二合）尾咄（半音一）怛囕（二合）怛啰（二合）吒（半音二）

蓮花佛頂真言曰：

唵（引）薩哩嚩（二合）尾咄（半音一）紇陵（二合引二）

羯磨（Karma）佛頂真言曰：

唵（引）薩哩嚩（二合）尾咄（半音一）惡惡（二）

光明佛頂真言曰：

唵（引）薩哩嚩（二合）尾咄（半音一）唵（引）唵（引二）

寶幢（Ratnaketu）佛頂真言曰：

唵（引）薩哩嚩（二合）尾咄（半音一）吽（引）吽（引二）

金剛利（Vajra-śikhara）佛頂真言曰：

唵（引）薩哩嚩（二合）尾咄（半音一）提發吒（半音二）

白傘蓋（Sitatapatra）佛頂真言曰：

唵（引）薩哩嚩（二合）尾咄（半音一）訖梨（二合）發吒（半音二）

戲菩薩真言曰：

唵（引）薩哩嚩（二合）尾咄（半音一）摩賀（引）嚩日嚕（二合引）訥婆（二合）嚩（二）儺那波（引）啰弭多（引）布𡁠吽（引三）

鬘菩薩真言曰：

唵（引）薩哩嚩（二合）尾咄（半音一）摩賀（引）嚩日嚕（二合引）訥婆（二合）嚩（二）尸羅波（引）啰弭多（引）布𡁠曳（二合引）怛囕（二合引三）

歌菩薩真言曰：

【English Translation】 English version (Two combined) Wei Du (half tone one) Hum (elongated) Hum (elongated two)

The mantra of Ratnasambhava (寶生佛) Buddha's crown says:

Om (elongated) Sarva (two combined) Wei Du (half tone one) Tram (two combined) Tra (two combined) Tha (half tone two)

The mantra of Padmasambhava (蓮花) Buddha's crown says:

Om (elongated) Sarva (two combined) Wei Du (half tone one) Hrih (two combined, elongated two)

The mantra of Karma (羯磨) Buddha's crown says:

Om (elongated) Sarva (two combined) Wei Du (half tone one) Aha Aha (two)

The mantra of Light (光明) Buddha's crown says:

Om (elongated) Sarva (two combined) Wei Du (half tone one) Om (elongated) Om (elongated two)

The mantra of Ratnaketu (寶幢) Buddha's crown says:

Om (elongated) Sarva (two combined) Wei Du (half tone one) Hum (elongated) Hum (elongated two)

The mantra of Vajra-śikhara (金剛利) Buddha's crown says:

Om (elongated) Sarva (two combined) Wei Du (half tone one) Ti pha tha (half tone two)

The mantra of Sitatapatra (白傘蓋) Buddha's crown says:

Om (elongated) Sarva (two combined) Wei Du (half tone one) Kri (two combined) pha tha (half tone two)

The mantra of the Play Bodhisattva says:

Om (elongated) Sarva (two combined) Wei Du (half tone one) Maha (elongated) Vajru (two combined, elongated) Dubha (two combined) Va (two) Nana pa (elongated) Ra mi ta (elongated) Pu ja Hum (elongated three)

The mantra of the Garland Bodhisattva says:

Om (elongated) Sarva (two combined) Wei Du (half tone one) Maha (elongated) Vajru (two combined, elongated) Dubha (two combined) Va (two) Shi la pa (elongated) Ra mi ta (elongated) Pu ja ye (two combined, elongated) Tram (two combined, elongated three)

The mantra of the Song Bodhisattva says:

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唵(引)薩哩嚩(二合)尾咄(半音一)摩賀(引)嚩日嚕(二合引)訥婆(二合)嚩(二)羼底波(引)啰弭多(引)布𡁠也(二合引)紇陵(二合引三)

舞菩薩真言曰。

唵(引)薩哩嚩(二合)尾咄(半音一)摩賀(引)嚩日嚕(二合)訥婆(二合)嚩(二)微(引)哩遮(二合)波啰弭多(引)布𡁠也(二合引)惡(三)

香菩薩真言曰。

唵(引)薩哩嚩(二合)尾咄(半音一)薩哩嚩(二合引)播(引)野尾輸(引)馱你(引二)達摩達摩(三)度波野𠆙(切身)那波(引)啰弭多布𡁠也(二合引)吽(引)發吒(半音四)

花菩薩真言曰。

唵(引)薩哩嚩(二合)尾咄(半音一)薩哩嚩(二合)訥哩誐(二合)底輸馱你(二)訖里(二合引)輸缽訖里(二合引)設砌(引)那你(三)布瑟波(二合)尾魯吉你(引四)缽啰(二合)倪也(二合引)波(引)啰弭多(引)布𡁠也(二合引五)怛囕(二合)吽(引)發吒(半音六)

燈菩薩真言曰。

唵(引)薩哩嚩(二合)尾咄(半音一)薩哩嚩(二合引)播(引)野尾輸馱你(二)倪也(二合引)那魯哥哥哩(三)缽啰(二合)尼地波(引)啰弭多(引)布𡁠也(二合引四)紇陵(二合

【現代漢語翻譯】 現代漢語譯本 唵(引)(om) 薩哩嚩(二合)(sarva) 尾咄(半音)(vid) 摩賀(引)(maha) 嚩日嚕(二合引)(vajru) 訥婆(二合)(dbhava) 嚩(va) 羼底波(引)啰弭多(引)(ksantiparamita) 布𡁠也(二合引)(puja) 紇陵(二合引)(hrim)

舞菩薩真言曰：

唵(引)(om) 薩哩嚩(二合)(sarva) 尾咄(半音)(vid) 摩賀(引)(maha) 嚩日嚕(二合)(vajru) 訥婆(二合)(dbhava) 嚩(va) 微(引)(vi) 哩遮(二合)(rica) 波啰弭多(引)(paramita) 布𡁠也(二合引)(puja) 惡(a)

香菩薩真言曰：

唵(引)(om) 薩哩嚩(二合)(sarva) 尾咄(半音)(vid) 薩哩嚩(二合引)(sarva) 播(引)野尾輸(引)馱你(引)(paya visodhana) 達摩達摩(dharma dharma) 度波野(dhupaya) 𠆙(切身)(svaha) 那波(引)啰弭多(paramita) 布𡁠也(二合引)(puja) 吽(引)(hum) 發吒(半音)(phat)

花菩薩真言曰：

唵(引)(om) 薩哩嚩(二合)(sarva) 尾咄(半音)(vid) 薩哩嚩(二合)(sarva) 訥哩誐(二合)(durgati) 底輸馱你(tisodhana) 訖里(二合引)(kili) 輸缽訖里(二合引)(supakili) 設砌(引)那你(secani) 布瑟波(二合)(puspa) 尾魯吉你(引)(vilokini) 缽啰(二合)(prajna) 倪也(二合引)(jnana) 波(引)啰弭多(引)(paramita) 布𡁠也(二合引)(puja) 怛囕(二合)(tram) 吽(引)(hum) 發吒(半音)(phat)

燈菩薩真言曰：

唵(引)(om) 薩哩嚩(二合)(sarva) 尾咄(半音)(vid) 薩哩嚩(二合引)(sarva) 播(引)野尾輸馱你(paya visodhana) 倪也(二合引)(jnana) 那魯哥哥哩(narukari) 缽啰(二合)(pranidhana) 尼地波(引)啰弭多(引)(nidhiparamita) 布𡁠也(二合引)(puja) 紇陵(二合)(hrim)

【English Translation】 English version Om Sarva Vid Maha Vajra Udbhava Va Ksanti Paramita Puja Hrim

The mantra of the Dancing Bodhisattva says:

Om Sarva Vid Maha Vajra Udbhava Va Virica Paramita Puja Ah

The mantra of the Incense Bodhisattva says:

Om Sarva Vid Sarva Paya Visodhana Dharma Dharma Dhupaya Svaha Paramita Puja Hum Phat

The mantra of the Flower Bodhisattva says:

Om Sarva Vid Sarva Durgati Tisodhana Kili Supakili Secani Puspa Vilokini Prajna Paramita Puja Tram Hum Phat

The mantra of the Lamp Bodhisattva says:

Om Sarva Vid Sarva Paya Visodhana Jnana Narukari Pranidhana Nidhiparamita Puja Hrim

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引)吽(引)發吒(半音五)

涂香菩薩真言曰。

唵(引)薩哩嚩(二合)尾咄(半音一)薩哩嚩(二合引)播(引)野巘馱那(引)設你(二)嚩日啰(二合)巘度播(引)野波(引)啰弭多(引)布𡁠曳(二合引三)惡吽(引)發吒(半音四)

金剛鉤菩薩真言曰。

唵(引)薩哩嚩(二合)尾咄(半音一)那啰哥誐爹(引)野(二)阿(引)哥哩沙(二合)尼(引)吽𠺁(仁作切)發吒(半音三)

金剛索菩薩真言曰。

唵(引)薩哩嚩(二合)尾咄(半音一)薩哩嚩(二合)那啰哥(二)嗢馱啰尼(三)吽(引)吽(引)發吒(半音四)

金剛鎖菩薩真言曰。

唵(引)薩哩嚩(二合)尾咄(半音一)薩哩嚩(二合引)播(引)野滿馱那謨左你吽(引)鑁發吒(半音)

金剛鈴菩薩真言曰。

唵(引)薩哩嚩(二合)尾咄(半音一)薩哩嚩(二合引)播(引)野誐底(二)誐賀那尾輸達你吽(引)呼(引)發吒(半音三)

十六大菩薩真言

慈氏菩薩真言曰。

唵(引)昧賀啰拏野娑嚩(二合引)賀(引一)

不空見菩薩真言曰。

唵(引)阿謨(引)祇(引一)阿謨(引)伽那哩世(二合引)吽(引二)

【現代漢語翻譯】 現代漢語譯本 吽(引)發吒(半音五)

涂香菩薩（涂香：以涂香供養的菩薩）真言曰：

唵(引) 薩哩嚩(二合) 尾咄(半音一) 薩哩嚩(二合引) 播(引) 野 巘馱那(引) 設你(二) 嚩日啰(二合) 巘度 播(引) 野 波(引) 啰 弭多(引) 布𡁠曳(二合引三) 惡 吽(引) 發吒(半音四)

金剛鉤菩薩（金剛鉤：手持金剛鉤的菩薩）真言曰：

唵(引) 薩哩嚩(二合) 尾咄(半音一) 那啰哥誐爹(引) 野(二) 阿(引) 哥哩沙(二合) 尼(引) 吽𠺁(仁作切) 發吒(半音三)

金剛索菩薩（金剛索：手持金剛索的菩薩）真言曰：

唵(引) 薩哩嚩(二合) 尾咄(半音一) 薩哩嚩(二合) 那啰哥(二) 嗢馱啰尼(三) 吽(引) 吽(引) 發吒(半音四)

金剛鎖菩薩（金剛鎖：手持金剛鎖的菩薩）真言曰：

唵(引) 薩哩嚩(二合) 尾咄(半音一) 薩哩嚩(二合引) 播(引) 野 滿馱那 謨左你 吽(引) 鑁 發吒(半音)

金剛鈴菩薩（金剛鈴：手持金剛鈴的菩薩）真言曰：

唵(引) 薩哩嚩(二合) 尾咄(半音一) 薩哩嚩(二合引) 播(引) 野 誐底(二) 誐賀那 尾輸達你 吽(引) 呼(引) 發吒(半音三)

十六大菩薩真言

慈氏菩薩（慈氏：即彌勒菩薩的另一種稱呼）真言曰：

唵(引) 昧賀啰拏野 娑嚩(二合引) 賀(引一)

不空見菩薩（不空見：能見一切皆不虛妄的菩薩）真言曰：

唵(引) 阿謨(引) 祇(引一) 阿謨(引) 伽那哩世(二合引) 吽(引二)

【English Translation】 English version Hūṃ phaṭ

The mantra of Tukhara Bodhisattva (Tukhara: Bodhisattva who makes offerings with Tukhara) says:

Oṃ sarva vidut sarva pāya gandhana śani vajra gandhu pāya pāramita pūye āḥ hūṃ phaṭ

The mantra of Vajra Hook Bodhisattva (Vajra Hook: Bodhisattva holding a vajra hook) says:

Oṃ sarva vidut narakagateya ā karṣaṇi hūṃ hūṃ phaṭ

The mantra of Vajra Rope Bodhisattva (Vajra Rope: Bodhisattva holding a vajra rope) says:

Oṃ sarva vidut sarva naraka uddharaṇi hūṃ hūṃ phaṭ

The mantra of Vajra Lock Bodhisattva (Vajra Lock: Bodhisattva holding a vajra lock) says:

Oṃ sarva vidut sarva pāya bandhana mocani hūṃ vaṃ phaṭ

The mantra of Vajra Bell Bodhisattva (Vajra Bell: Bodhisattva holding a vajra bell) says:

Oṃ sarva vidut sarva pāya gati gahana viśodhani hūṃ hū phaṭ

The mantras of the Sixteen Great Bodhisattvas

The mantra of Maitreya Bodhisattva (Maitreya: another name for the future Buddha) says:

Oṃ meharāṇaya svāhā

The mantra of Amoghavajra Bodhisattva (Amoghavajra: Bodhisattva who sees everything as not false) says:

Oṃ amogha amogha-dṛṣṭi hūṃ

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除一切罪障菩薩真言曰。

唵(引)薩哩嚩(二合引)播(引)野惹賀(一)薩哩嚩(二合引)播(引)野輸(引)達你(引)吽(引二)

破一切憂闇菩薩真言曰。

唵(引)薩哩嚩(二合)輸哥怛謨(引)你哩伽(二合)多那摩底吽(引一)

香象菩薩真言曰。

唵(引)巘馱賀悉底(二合)你吽(引一)

勇猛菩薩真言曰。

唵(引)戍囕誐彌(引)吽(引一)

虛空藏菩薩真言曰。

唵(引)誐誐你(引一)誐誐那路左你(引)吽(引二)

智幢菩薩真言曰。

唵(引)倪也(二合引)那計(引)睹(一)倪也(二合引)那(引)嚩底吽(引二)

甘露光菩薩真言曰。

唵(引)阿蜜哩(二合)多缽啰(二合)毗(引一)阿蜜哩(二合)多嚩底吽(引二)

月光菩薩真言曰。

唵(引)贊捺啰(二合)悉梯(二合引一)贊捺啰(二合)藐嚩路吉帝(引)娑嚩(二合引)賀(引二)

賢護菩薩真言曰。

唵(引)跋捺啰(二合)嚩底(一)跋捺啰(二合)播(引)里吽(引二)

熾盛光菩薩真言曰。

唵(引)入嚩(二合引)里你(引一)摩賀(引)入嚩(二合)里你(引)

【現代漢語翻譯】 現代漢語譯本 除一切罪障菩薩真言曰： 『唵(引)，薩哩嚩(二合引)播(引)野惹賀，薩哩嚩(二合引)播(引)野輸(引)達你(引)吽(引)』 破一切憂闇菩薩真言曰： 『唵(引)，薩哩嚩(二合)輸哥怛謨(引)你哩伽(二合)多那摩底吽(引)』 香象菩薩真言曰： 『唵(引)，巘馱賀悉底(二合)你吽(引)』 勇猛菩薩真言曰： 『唵(引)，戍囕誐彌(引)吽(引)』 虛空藏菩薩真言曰： 『唵(引)，誐誐你(引)，誐誐那路左你(引)吽(引)』 智幢菩薩真言曰： 『唵(引)，倪也(二合引)那計(引)睹，倪也(二合引)那(引)嚩底吽(引)』 甘露光菩薩真言曰： 『唵(引)，阿蜜哩(二合)多缽啰(二合)毗(引)，阿蜜哩(二合)多嚩底吽(引)』 月光菩薩真言曰： 『唵(引)，贊捺啰(二合)悉梯(二合引)，贊捺啰(二合)藐嚩路吉帝(引)娑嚩(二合引)賀(引)』 賢護菩薩真言曰： 『唵(引)，跋捺啰(二合)嚩底，跋捺啰(二合)播(引)里吽(引)』 熾盛光菩薩真言曰： 『唵(引)，入嚩(二合引)里你(引)，摩賀(引)入嚩(二合)里你(引)』

【English Translation】 English version The mantra of the Bodhisattva Who Removes All Sins and Obstacles says: 'Om, sarva-paya-jaha, sarva-paya-sodhani hum' The mantra of the Bodhisattva Who Breaks All Gloom of Sorrow says: 'Om, sarva-soka-tamo-nirghatana-mati hum' The mantra of the Fragrant Elephant Bodhisattva says: 'Om, gandha-hasti-ni hum' The mantra of the Courageous Bodhisattva says: 'Om, suramgami hum' The mantra of the Akasagarbha (Space Treasury) Bodhisattva says: 'Om, gagani, gagana-locani hum' The mantra of the Wisdom Banner Bodhisattva says: 'Om, jnana-ketu, jnana-vati hum' The mantra of the Amrita (Nectar) Light Bodhisattva says: 'Om, amrita-prabhe, amrita-vati hum' The mantra of the Candraprabha (Moonlight) Bodhisattva says: 'Om, candra-sthite, candra-vyavalokite svaha' The mantra of the Bhadrapala (Virtuous Protector) Bodhisattva says: 'Om, bhadra-vati, bhadra-pali hum' The mantra of the Pratisara (Radiant Light) Bodhisattva says: 'Om, jvalini, maha-jvalini'

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吽(引二)

金剛藏菩薩真言曰。

唵(引)嚩日啰(二合)誐哩毗(二合引)吽(引一)

無盡意菩薩真言曰。

唵(引)惡叉曳(引)發吒(半音一)惡叉野羯哩摩(二合引)嚩啰拏(二)尾輸達你(引)娑嚩(二合引)賀(引三)

辯積菩薩真言曰。

唵(引)缽啰(二合)底婆(引)你(引一)摩賀(引)缽啰(二合)底婆(引)你(引二)缽啰(二合)底婆(引)那酤致(引)娑嚩(二合引)賀(引三)

普賢菩薩真言曰。

唵(引)三滿多跋捺哩(二合引)吽(引一)

阿阇梨每欲持誦如是諸佛及大菩薩微妙真言時。起三種相應三摩地觀想賢聖。得現前已方作開門印。其印以二手作金剛拳。舒二頭指。二小指相鉤如鎖。即誦開門真言曰。

唵(引)薩哩嚩(二合)尾咄(半音一)嚩日啰(二合)訥嚩(二合引)嚕訥伽(二合引)吒野吽(引二)

誦此真言已。即掣手如開鎖勢。然後作說法金剛印。以二手作金剛縛。復改左手作彈指。作此印時。心想釋迦佛口誦真言曰。

唵(引)薩哩嚩(二合)尾咄(半音一)嚩日啰(二合)作訖哩(二合)吽(引二)

如是作已隨意持誦。

複次阿阇梨如前所修。觀想曼拏羅

【現代漢語翻譯】 現代漢語譯本 吽(引二)

金剛藏菩薩（Vajragarbha Bodhisattva）真言曰：

唵(引) 嚩日啰(二合) 誐哩毗(二合引) 吽(引一)

無盡意菩薩（Akshayamati Bodhisattva）真言曰：

唵(引) 惡叉曳(引) 發吒(半音一) 惡叉野羯哩摩(二合引) 嚩啰拏(二) 尾輸達你(引) 娑嚩(二合引) 賀(引三)

辯積菩薩（Pratibhana-kuta Bodhisattva）真言曰：

唵(引) 缽啰(二合)底婆(引) 你(引一) 摩賀(引) 缽啰(二合)底婆(引) 你(引二) 缽啰(二合)底婆(引) 那酤致(引) 娑嚩(二合引) 賀(引三)

普賢菩薩（Samantabhadra Bodhisattva）真言曰：

唵(引) 三滿多跋捺哩(二合引) 吽(引一)

阿阇梨（Acharya，導師）每當想要持誦這些諸佛及大菩薩的微妙真言時，應先起三種相應的三摩地（Samadhi，禪定）觀想賢聖，待賢聖顯現於眼前後，方可結開門印。此印以雙手作金剛拳（Vajra fist），舒展二頭指，二小指相鉤如鎖。然後誦開門真言曰：

唵(引) 薩哩嚩(二合) 尾咄(半音一) 嚩日啰(二合) 訥嚩(二合引) 嚕訥伽(二合引) 吒野 吽(引二)

誦此真言后，即以手作開鎖之勢。然後結說法金剛印。以雙手作金剛縛（Vajra bandha），再將左手改為彈指。作此印時，心中觀想釋迦佛（Sakyamuni Buddha），口誦真言曰：

唵(引) 薩哩嚩(二合) 尾咄(半音一) 嚩日啰(二合) 作訖哩(二合) 吽(引二)

如此行事後，便可隨意持誦。

再次，阿阇梨如前所修，觀想曼拏羅（Mandala，壇城）。

【English Translation】 English version Hum (extended sound, repeated twice)

The mantra of Vajragarbha Bodhisattva (Diamond Womb Bodhisattva) says:

Om Vajra Garbhe Hum

The mantra of Akshayamati Bodhisattva (Inexhaustible Wisdom Bodhisattva) says:

Om Akshaye Phat Akshaya Karmane Varana Vishuddhani Svaha

The mantra of Pratibhana-kuta Bodhisattva (Eloquent Treasure Bodhisattva) says:

Om Pratibhani Maha Pratibhani Pratibhana Kute Svaha

The mantra of Samantabhadra Bodhisattva (Universal Virtue Bodhisattva) says:

Om Samanta Bhadre Hum

When the Acharya (teacher) wishes to recite these subtle mantras of all Buddhas and great Bodhisattvas, he should first generate the three corresponding Samadhis (meditative states), visualizing the sages and saints. After they appear before him, he can then form the 'opening the door' mudra (hand gesture). This mudra is made by forming Vajra fists with both hands, extending the two index fingers, and hooking the two little fingers together like a lock. Then, recite the 'opening the door' mantra:

Om Sarva Vid Vajra Udghataya Hum

After reciting this mantra, immediately move the hands as if unlocking a lock. Then, form the 'preaching the Dharma Vajra' mudra. Make a Vajra bandha (diamond bond) with both hands, and then change the left hand to a snapping gesture. While making this mudra, visualize Sakyamuni Buddha (the historical Buddha) in your mind and recite the mantra:

Om Sarva Vid Vajra Chakri Hum

Having done this, you may recite as you wish.

Furthermore, the Acharya, as previously practiced, should visualize the Mandala (sacred diagram).

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諸佛菩薩。本身相貌真言印契。及變化等種種之法。皆須日別三時作其觀想。得想應已。方可運心作種種法。如此經一月或三月乃至六月。修其先行令得精熟。仍求諸佛賢聖威力加被示現境像。得吉祥已。然後起首擇地作曼拏羅。及粉畫聖賢等。

複次阿阇梨欲建曼拏羅。須擇勝地或寺舍。或聚落園林等處。或得曾結界地不須修持。如非結界地當掘深至頸。或至臍或至膝。阿阇梨正視。若有灰炭糠骨乃至砂石之類。當悉去除。別用香凈好土填滿平正。阿阇梨誦佛眼菩薩金剛夜叉明王及甘露軍茶梨真言。加持水灑凈其地。阿阇梨即于彼處。入金剛發遣諸魔三摩地。又想心中從真言。出生大忿怒明王。二目如日月。手持羯磨杵光焰熾盛。作金剛步左右顧視。於一剎那中能降一切魔。阿阇梨即左手持鈴。右手持金剛杵。作金剛步行曼拏羅地。乃至金剛圍。又復結根本印。誦遣魔真言及稱吽字。如右舞勢及如明王自在相。旋繞彼地。誦真言發遣一切魔。真言曰。

唵(引)嚩日啰(二合)計哩吉哩(一)薩哩嚩(二合)尾伽曩(二合)滿馱吽(引)發吒(半音二)

次誦金剛橛真言。以橛釘地真言曰。

唵(引)竭竭(一)伽(引)怛野伽(引)怛野(二)薩哩嚩(二合)訥瑟鹐(二合引)發吒(半

【現代漢語翻譯】 現代漢語譯本：諸佛菩薩的本身相貌、真言（mantra，咒語）、印契（mudra，手印）以及變化等種種法門，都必須每日分早、中、晚三個時段進行觀想。在觀想達到相應之後，才可以運用心意來修作種種法事。如此經過一個月、三個月乃至六個月的時間，修習這些前行法，使其達到精熟的程度。然後祈求諸佛賢聖的威神力量加持，示現吉祥的境像。得到吉祥的徵兆后，才可以開始選擇場地製作曼拏羅（mandala，壇城），以及用顏料粉繪製聖賢等。

其次，阿阇梨（acarya，導師）想要建立曼拏羅，必須選擇殊勝的場地，或者在寺廟、房舍，或者在村落園林等處。如果得到曾經結界過的場地，就不需要再進行修持。如果不是結界過的場地，應當挖掘到一定的深度，或者到頸部，或者到臍部，或者到膝部。阿阇梨正視所挖的坑，如果發現有灰炭、糠秕、骨頭乃至砂石之類的東西，應當全部清除乾淨，另外用香凈的好土填滿，使其平整。阿阇梨誦持佛眼菩薩、金剛夜叉明王以及甘露軍茶利真言，加持清水灑凈這塊場地。阿阇梨就在那個地方，進入金剛發遣諸魔三摩地（samadhi，禪定）。又觀想從心中從真言出生大忿怒明王，兩眼如同日月般光明，手持羯磨杵（vajra，金剛杵），光焰熾盛。作出金剛步，左右顧視，在一剎那間能夠降伏一切魔。阿阇梨就左手持鈴，右手持金剛杵，在曼拏羅的場地上行走金剛步，乃至到達金剛圍界。又結根本印，誦持遣魔真言，並稱念『吽』字。如同右舞的姿勢，又如明王自在的形象，圍繞那塊場地旋轉，誦持真言，發遣一切魔。真言說：

唵(om，種子字) 嚩日啰(vajra，金剛) 計哩吉哩(kili kili) 薩哩嚩(sarva，一切) 尾伽曩(vighna，障礙) 滿馱(bandha，束縛) 吽(hum，種子字) 發吒(phat，破)

其次誦持金剛橛（vajrakila，金剛橛）真言，用金剛橛釘地，真言說：

唵(om，種子字) 竭竭(gala gala) 伽(ga，去) 怛野伽(taya ga，切斷) 怛野(taya，切斷) 薩哩嚩(sarva，一切) 訥瑟鹐(dustan，惡) 發吒(phat，破)

【English Translation】 English version: All Buddhas and Bodhisattvas, their inherent appearances, mantras (sacred utterances), mudras (hand gestures), and various methods of transformation, all must be visualized three times daily, at dawn, noon and dusk. Only after the visualization corresponds with the reality, can one then use the mind to perform various practices. Practice these preliminary practices in this way for one month, three months, or even six months, until they are thoroughly mastered. Then, pray for the powerful blessings of all Buddhas and sages to manifest auspicious signs. After receiving auspicious signs, one can then begin to select a site to construct the mandala (sacred diagram), and to paint images of the sages and deities with colored powders.

Furthermore, if an Acarya (teacher) wishes to construct a mandala, they must choose an auspicious site, either in a temple, a dwelling, or in a village garden. If the site has been previously consecrated, it does not need further purification. If the site has not been consecrated, it should be dug to a certain depth, either to the neck, the navel, or the knees. The Acarya should look directly at the pit. If there are ashes, charcoal, chaff, bones, or even sand and stones, they should all be removed. Then, fill the pit with fragrant and pure soil, making it level. The Acarya should recite the mantras of Buddha Eye Bodhisattva, Vajra Yaksha Vidyaraja (wrathful deity), and Amrita Kundali, consecrating the water and sprinkling it to purify the site. The Acarya should then enter the Samadhi (meditative state) of Vajra, dispelling all demons. Also, visualize from the heart, from the mantra, the birth of a great wrathful Vidyaraja, whose two eyes are like the sun and moon, holding a vajra (ritual scepter) in his hand, with blazing flames. He makes the Vajra step, looking left and right, and in an instant, he can subdue all demons. The Acarya then holds a bell in the left hand and a vajra in the right hand, walking the Vajra step on the mandala ground, up to the Vajra boundary. Then, form the root mudra, recite the mantra for dispelling demons, and utter the syllable 'Hum'. Like the posture of a rightward dance, and like the free and unconstrained form of the Vidyaraja, circle around the site, reciting the mantra to dispel all demons. The mantra says:

Om (seed syllable) Vajra (diamond/thunderbolt) Kili Kili Sarva (all) Vighna (obstacles) Bandha (bind) Hum (seed syllable) Phat (burst forth)

Next, recite the Vajrakila (ritual dagger) mantra, using the Vajrakila to nail the ground. The mantra says:

Om (seed syllable) Gala Gala Gaya Taya Gaya Taya Sarva (all) Dustan (evil) Phat (burst forth)

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音三)計(引)羅野計(引)羅野(四)薩哩嚩(二合)播(引)謗發吒(半音五)嚩日啰(二合)計(引)羅(六)嚩日啰(二合)達嚕倪也(二合引)缽野底娑嚩(二合引)賀(引七)

阿阇梨作曼拏羅。選得勝地已。即先以所為事量其大小。若為國王當作一百肘或五十肘。若為大臣乃至庶民。可作二十五肘或十二肘。若無力者可作一肘。如是量度已。即用瞿摩夷涂畢。複用加持五凈水灑凈。又用涂香塗飾畢已。然後阿阇梨沐浴潔凈。以香涂身著新鮮衣頂戴寶冠。及以花鬘裝飾嚴潔已。即于曼拏羅地先作護摩。當用濕柴有刺長八指八棱者。複用毒藥芥子血人骨末等。以苦辣油調和。與濕柴同燒作護摩。以右手作彈指誦真言曰。

唵(引)薩哩嚩(二合)尾咄(一)嚩日啰(二合)三摩(引)惹𠺁(仁作切)吽(引)𤚥呼(二)

若得已結界地不須填飾。即先於彼地。量度廣闊可一牛皮。用瞿摩夷塗飾。于上依法安五閼。伽瓶作護摩法。當用濕柴及黃松木長十二指。黑油麻大麥小麥粳米飯酥等。先作護摩而告地天言。我今為國王或大臣乃至弟子眷屬等。於此地作曼拏羅。為利益故汝等地天發慈悲心當爲於我而作善事。

如是護摩已能成一切事。其阿阇梨然後與其助伴。執線絣量曼拏羅。線

【現代漢語翻譯】 現代漢語譯本 嗡(om)(引) 計(引)羅野計(引)羅野(四) 薩哩嚩(sarva，一切的)(二合) 播(pa，罪惡)(引) 謗發吒(bam phat)(半音五) 嚩日啰(vajra，金剛)(二合) 計(引)羅(六) 嚩日啰(vajra，金剛)(二合) 達嚕倪也(darunya)(二合引) 缽野底娑嚩(patisvaha)(二合引) 賀(ha)(引七)

阿阇梨(acarya，導師)製作曼拏羅(mandala，壇城)。選擇吉祥之地后，首先根據所要進行的事情來衡量其大小。如果是為國王制作，應當做一百肘或五十肘。如果是為大臣乃至庶民，可以做二十五肘或十二肘。如果沒有能力，可以做一肘。這樣衡量大小之後，就用牛糞塗抹完畢，再用加持過的五凈水灑凈，又用涂香塗飾完畢后，然後阿阇梨(acarya，導師)沐浴潔凈，用香涂身，穿著新鮮的衣服，頭戴寶冠，以及用花鬘裝飾，莊嚴潔凈后，就在曼拏羅(mandala，壇城)的地上先做護摩(homa，火供)。應當用濕柴，有刺，長八指，八棱的。再用毒藥、芥子、血、人骨末等，用苦辣油調和，與濕柴一同燒，做護摩(homa，火供)。用右手作彈指，誦真言說：

嗡(om)(引) 薩哩嚩(sarva，一切的)(二合) 尾咄(vid)(一) 嚩日啰(vajra，金剛)(二合) 三摩(samaya，誓言)(引) 惹(ja)𠺁(hum)(仁作切) 吽(hum)(引) 𤚥呼(hum phat)(二)

如果得到已經結界的地，不需要填飾。就先在那塊地上，衡量廣闊如一張牛皮。用牛糞塗飾。在上面依法安放五閼伽(argha，供水)瓶，作護摩(homa，火供)法。應當用濕柴及黃松木，長十二指。黑油麻、大麥、小麥、粳米飯、酥等。先作護摩(homa，火供)，然後告訴地天說：『我今為國王或大臣乃至弟子眷屬等，於此地作曼拏羅(mandala，壇城)，爲了利益的緣故，汝等地天發慈悲心，應當爲了我而作善事。』

這樣護摩(homa，火供)后，能夠成就一切事情。然後阿阇梨(acarya，導師)與他的助手，拿著線來測量曼拏羅(mandala，壇城)。

【English Translation】 English version Om(引) Ki-la-ya Ki-la-ya(四) Sarva(二合) Pa(引) Pam Phat(半音五) Vajra(二合) Ki-la(六) Vajra(二合) Darunya Patisvaha(二合引) Ha(引七)

The Acarya (teacher) makes the Mandala (sacred diagram). Having chosen an auspicious place, he first measures its size according to the matter at hand. If it is made for a king, it should be one hundred cubits or fifty cubits. If it is for a minister or even a commoner, it can be twenty-five cubits or twelve cubits. If one is without strength, it can be one cubit. Having measured it in this way, he then smears it with cow dung. Again, he sprinkles it with blessed five pure waters to purify it. He also adorns it with scented ointment. Then the Acarya (teacher) bathes and cleanses himself, anoints his body with incense, wears fresh clothes, and puts on a jeweled crown and garlands of flowers, adorned and pure. Then, on the ground of the Mandala (sacred diagram), he first performs a Homa (fire ritual). He should use wet firewood, thorny, eight fingers long, and eight-edged. Again, he uses poison, mustard seeds, blood, human bone powder, etc., mixed with bitter and spicy oil, and burns it together with the wet firewood to perform the Homa (fire ritual). With his right hand, he snaps his fingers and recites the mantra, saying:

Om(引) Sarva(二合) Vid(一) Vajra(二合) Samaya Ja Hum Hum Phat(二)

If one obtains a consecrated ground, it does not need to be filled in. Then, first on that ground, measure an area as wide as an oxhide. Smear it with cow dung. On top of it, according to the Dharma, place five Argha (water offering) vessels and perform the Homa (fire ritual) method. One should use wet firewood and yellow pine wood, twelve fingers long. Black sesame seeds, barley, wheat, polished rice, ghee, etc. First perform the Homa (fire ritual) and then tell the earth deities, saying: 'I am now making this Mandala (sacred diagram) on this ground for the sake of the king, or minister, or even disciples and family members, etc. For the sake of benefit, may you earth deities generate a compassionate mind and do good deeds for me.'

Having performed the Homa (fire ritual) in this way, one can accomplish all things. Then the Acarya (teacher) and his assistants, holding a line, measure the Mandala (sacred diagram).

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用五色。以香水經宿浸漬。然後用金器盛。二手捧持誦五佛頂真言。加持已奉獻五佛。復從五佛卻求此線。愿佛慈悲共賜與我。即以五色都合為一。誦伽陀曰。

分別一切法　　今正互相攝 　真實理無二　　此線亦如是

又復此線短長之數隨曼拏羅量都合成已。即誦真言加持真言曰。

唵(引)嚩日啰(二合)素怛啰(二合)阿(引)哥哩沙(二合)野曼拏哩(引)吽(引一)

阿阇梨如是加持線已。即與助伴立曼拏羅西南隅。誦真言曰。

唵(引)嚩日啰(二合)素怛啰(二合一)么哥哩沙(二合)野末底訖啰(二合)摩吽(引二)

誦真言已。阿阇梨持線一頭面東行。至東南隅立。助伴持線一頭向北行。至西北隅立。絣已。次阿阇梨向北行至東北隅助伴向南行至西南隅。絣線如是旋繞四方絣線。第二第三重亦同此次第。絣線若依法者名為具足曼拏羅。若不依法。阿阇梨與助伴俱有過失。其曼拏羅四方四門。門各有樓。于門樓上畫日月及寶瓔珞隨意嚴飾。于中心畫八輻輪。輪外畫金剛圍。先於輪心畫釋迦佛。東輻位畫金剛大佛頂如來。南輻位畫寶生佛頂　西輻位畫蓮花佛頂。北輻位畫羯磨佛頂。如是畫四如來已。次從東南隅畫光明佛頂。西南隅畫寶幢佛頂。西北隅畫金剛利佛

【現代漢語翻譯】 現代漢語譯本 用五種顏色（五色）的線，用香水浸泡一夜。然後用金器盛放，雙手捧持誦唸五佛頂真言（Pañca-buddha-uṣṇīṣa-mantra），加持后奉獻給五佛（Pañca-buddha）。再從五佛處祈求此線，愿佛慈悲賜予我。然後將五種顏色的線合為一，誦唸伽陀（Gāthā）說：

『分別一切法，今正互相攝，真實理無二，此線亦如是。』

此外，此線的長短數量，應隨曼拏羅（Maṇḍala，壇城）的大小而定，全部合成后，誦唸真言加持。真言曰：

『唵(引) 嚩日啰(二合) 素怛啰(二合) 阿(引) 哥哩沙(二合) 野 曼拏哩(引) 吽(引一)』

阿阇梨（Ācārya，導師）如此加持線后，就與助手一同站在曼拏羅的西南角。誦唸真言曰：

『唵(引) 嚩日啰(二合) 素怛啰(二合一) 么哥哩沙(二合) 野 末底訖啰(二合) 摩 吽(引二)』

誦唸真言后，阿阇梨手持線的一頭面向東方行走，到達東南角站立。助手手持線的另一頭向北方行走，到達西北角站立。拉直線后，接著阿阇梨向北方行走至東北角，助手向南方行走至西南角。這樣拉線，旋繞四方拉線。第二重、第三重也按照此次第拉線。如果依法拉線，就稱為具足曼拏羅。如果不依法，阿阇梨與助手都有過失。曼拏羅的四方各有四門，門各有樓。在門樓上畫日月及寶瓔珞，隨意裝飾。在中心畫八輻輪。輪外畫金剛圍。先在輪心畫釋迦佛（Śākyamuni）。東輻位畫金剛大佛頂如來（Vajra-mahā-buddha-uṣṇīṣa-tathāgata）。南輻位畫寶生佛頂（Ratnasambhava-buddha-uṣṇīṣa）。西輻位畫蓮花佛頂（Padma-buddha-uṣṇīṣa）。北輻位畫羯磨佛頂（Karma-buddha-uṣṇīṣa）。這樣畫完四如來后，接著從東南角畫光明佛頂（Ālokita-buddha-uṣṇīṣa）。西南角畫寶幢佛頂（Ratnaketu-buddha-uṣṇīṣa）。西北角畫金剛利佛

【English Translation】 English version Use five-colored (Pañca-varṇa) threads, soaked overnight in scented water. Then, place them in a golden vessel, hold it with both hands, and recite the Pañca-buddha-uṣṇīṣa-mantra (Five Buddha Crown Mantra), consecrating them before offering them to the Pañca-buddha (Five Buddhas). Then, request this thread back from the Five Buddhas, wishing that the Buddhas compassionately grant it to me. Then, combine the five colored threads into one, reciting the Gāthā:

'Distinguishing all dharmas, now rightly interpenetrating, the true principle is without duality, this thread is also thus.'

Furthermore, the length and quantity of this thread should be determined according to the size of the Maṇḍala. Once fully combined, recite the mantra to consecrate it. The mantra is:

'Oṃ Vajra-sūtra Ākarṣaya Maṇḍali Hūṃ'

After the Ācārya (teacher) has consecrated the thread in this way, he and his assistant should stand in the southwest corner of the Maṇḍala, reciting the mantra:

'Oṃ Vajra-sūtra Ākarṣaya Matikrama Hūṃ'

After reciting the mantra, the Ācārya, holding one end of the thread, walks eastward and stands at the southeast corner. The assistant, holding the other end of the thread, walks northward and stands at the northwest corner. After stretching the thread taut, the Ācārya then walks northward to the northeast corner, while the assistant walks southward to the southwest corner. Stretch the thread in this way, encircling and stretching the thread in all four directions. The second and third layers are also stretched in the same order. If the thread is stretched according to the Dharma, it is called a complete Maṇḍala. If it is not according to the Dharma, both the Ācārya and the assistant are at fault. The Maṇḍala has four gates in each of the four directions, each gate having a tower. On the gate towers, paint the sun and moon, as well as jeweled garlands, decorating them as desired. In the center, draw an eight-spoked wheel. Outside the wheel, draw a Vajra enclosure. First, in the center of the wheel, draw Śākyamuni (Shakyamuni Buddha). In the eastern spoke position, draw Vajra-mahā-buddha-uṣṇīṣa-tathāgata (Vajra Great Buddha Crown Tathagata). In the southern spoke position, draw Ratnasambhava-buddha-uṣṇīṣa (Ratnasambhava Buddha Crown). In the western spoke position, draw Padma-buddha-uṣṇīṣa (Lotus Buddha Crown). In the northern spoke position, draw Karma-buddha-uṣṇīṣa (Karma Buddha Crown). After drawing these four Tathagatas, then from the southeast corner, draw Ālokita-buddha-uṣṇīṣa (Light Buddha Crown). In the southwest corner, draw Ratnaketu-buddha-uṣṇīṣa (Jewel Banner Buddha Crown). In the northwest corner, draw Vajra-lī Buddha

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頂。東北隅畫白傘蓋佛頂。如是于輪八輻。畫八如來已。次於輪四隅畫四親近菩薩。于第二重四隅畫戲鬘歌舞四菩薩。于第三重四隅。畫香花燈涂四菩薩。於四門畫四護門菩薩。次於四方畫十六大菩薩。於四門外各于頰。畫像及師子。于門二邊畫八吉祥。于山圍內畫八護世。東方畫帝釋天。右手持金剛忤左手安腰側。乘六牙白象。兩邊畫天女。一名設尸二名烏哩嚩尸。東南方畫火天。身赤色光明熾盛。右手執軍持左手執寶杖。乘赤色羖羊。南方畫夜摩天。身作綠色。左手作拳安腰側。右手執寶杖。乘於水牛。兩邊畫中天像。西南方畫羅剎主。身赤黑色光如火聚。右手執劍左手安腰側。以鬼為座。西方畫水天。身黃白色頭上現龍頭。右手持罥索左手持妙寶。乘赤色摩竭魚。兩邊畫龍女及眷屬等。西北隅畫風天。身如虛空色。手持幡乘于鹿。北方畫夜叉主。身如金色。右手執寶樹枝左手持寶囊。乘于白馬。兩邊畫夜叉女。東北隅畫部多主。身如灰色。右手持三叉左手持金剛子軍持。乘于黃牛。于曼拏羅前下面。畫地天。身如金色。二手于胸前持甘露瓶。坐蓮花座。于右邊畫阿修羅。身赤黑色被掛甲冑。手執利劍乘酤里哥龍。於左邊畫大龍王。身作白色坐于本座。手持寶器眾寶盈滿。及畫二龍女。身作黃色具端嚴相。手持般

【現代漢語翻譯】 現代漢語譯本 在東北角畫白傘蓋佛頂（Usnisa Sitatapatra）。像這樣在輪的八個輻條上，畫八如來之後，接著在輪的四個角落畫四親近菩薩。在第二重（外圈）的四個角落畫嬉鬘、歌、舞四菩薩。在第三重的四個角落，畫香、花、燈、涂四菩薩。在四個門上畫四護門菩薩。然後在四方畫十六大菩薩。在四個門外，分別在臉頰旁畫像和獅子。在門的兩邊畫八吉祥。在山圍之內畫八護世。東方畫帝釋天（Indra），右手持金剛杵，左手放在腰側，乘坐六牙白象，兩邊畫天女，一名設尸（Sachi），二名烏哩嚩尸（Urvashi）。東南方畫火天（Agni），身體赤色，光明熾盛，右手執軍持（kundika，水瓶），左手執寶杖，乘坐赤色羖羊。南方畫夜摩天（Yama），身體作綠色，左手作拳放在腰側，右手執寶杖，乘坐水牛，兩邊畫中天像。西南方畫羅剎主（Rakshasa），身體赤黑色，光如火聚，右手執劍，左手放在腰側，以鬼為座。西方畫水天（Varuna），身體黃白色，頭上現龍頭，右手持罥索（pasa，繩索），左手持妙寶，乘坐赤色摩竭魚（makara，一種海獸），兩邊畫龍女及眷屬等。西北隅畫風天（Vayu），身體如虛空色，手持幡，乘坐鹿。北方畫夜叉主（Yaksa），身體如金色，右手執寶樹枝，左手持寶囊，乘坐白馬，兩邊畫夜叉女。東北隅畫部多主（Bhuta），身體如灰色，右手持三叉戟，左手持金剛子軍持，乘坐黃牛。在曼拏羅（mandala，壇城）前面下面，畫地天（Prithvi），身體如金色，雙手于胸前持甘露瓶，坐蓮花座。于右邊畫阿修羅（Asura），身體赤黑色，身披掛甲冑，手執利劍，乘坐酤里哥龍（Kulika Naga）。於左邊畫大龍王（Naga Raja），身體作白色，坐于本座，手持寶器，眾寶盈滿，及畫二龍女，身體作黃色，具端嚴相，手持般。

【English Translation】 English version In the northeast corner, draw Usnisa Sitatapatra (White Umbrella Buddha-Top). Like this, on the eight spokes of the wheel, after drawing the eight Tathagatas, next draw the four close attendant Bodhisattvas in the four corners of the wheel. In the four corners of the second layer (outer circle), draw the four Bodhisattvas of Playful Garlands, Song, and Dance. In the four corners of the third layer, draw the four Bodhisattvas of Incense, Flowers, Lamps, and Ointments. On the four gates, draw the four gate-protecting Bodhisattvas. Then, in the four directions, draw the sixteen great Bodhisattvas. Outside the four gates, draw elephants and lions on each cheek. On both sides of the gates, draw the eight auspicious symbols. Within the mountain enclosure, draw the eight world-protectors. In the east, draw Indra (Emperor Shakra), holding a vajra (diamond scepter) in his right hand, with his left hand resting on his hip, riding a white elephant with six tusks, with two celestial maidens on either side, named Sachi and Urvashi. In the southeast, draw Agni (God of Fire), with a red body and blazing light, holding a kundika (water bottle) in his right hand and a jeweled staff in his left hand, riding a red ram. In the south, draw Yama (God of Death), with a green body, making a fist with his left hand and placing it on his hip, holding a jeweled staff in his right hand, riding a water buffalo, with images of intermediate heavens on both sides. In the southwest, draw Rakshasa (Lord of Demons), with a red-black body and light like a fire, holding a sword in his right hand, with his left hand resting on his hip, seated on a ghost. In the west, draw Varuna (God of Water), with a yellow-white body and a dragon's head appearing on his head, holding a pasa (noose) in his right hand and a wonderful jewel in his left hand, riding a red makara (sea creature), with dragon maidens and retinues on both sides. In the northwest corner, draw Vayu (God of Wind), with a body like the color of emptiness, holding a banner and riding a deer. In the north, draw Yaksa (Lord of Yakshas), with a golden body, holding a branch of a jeweled tree in his right hand and a bag of jewels in his left hand, riding a white horse, with Yaksha maidens on both sides. In the northeast corner, draw Bhuta (Lord of Spirits), with a gray body, holding a trident in his right hand and a kundika of vajra seeds in his left hand, riding a yellow ox. In front of and below the mandala, draw Prithvi (Earth Goddess), with a golden body, holding an ambrosia vase with both hands in front of her chest, seated on a lotus throne. On the right side, draw Asura (Demigod), with a red-black body, wearing armor, holding a sharp sword, riding a Kulika Naga (serpent). On the left side, draw Naga Raja (Great Dragon King), with a white body, seated on his throne, holding a jeweled vessel filled with various treasures, and draw two dragon maidens, with yellow bodies and beautiful appearances, holding a pan.

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若經數珠軍持及施愿相。于曼拏羅前上面。左畫日輪右畫圓月。于山圍外東南隅。畫阿鼻等八地獄。西南隅畫餓鬼趣。西北隅畫種種畜趣。東北隅畫人趣。如是畫已。阿阇梨于曼拏羅中。獻恭俱摩香及種種香花飲食等。又用滿閼伽瓶香水。誦金剛夜叉真言加持。及曼拏羅所用種種物。各以本真言加持已。奉獻諸賢聖皆悉令歡喜。複用金剛夜叉真言。加持曼拏羅已。即誦吽字四遍。取出結界金剛橛。即尋以五色粉填滿修令平正。然後阿阇梨從東北隅起首。下五色粉作諸佛賢聖像。當下粉時以白青赤綠為次。中心用黃色為八輻輪。東方純白色。南方大青色。西方赤色。北方綠色。如是粉賢聖像畢。阿阇梨復同前觀想虛空曼拏羅。先以二手金剛指作堅仰相。及想真言起虛空曼拏羅。復同前想合為一成畢竟。曼拏羅已。即復于曼拏羅南門外。別建一小臺。四方廣闊可一肘量。以不墮地瞿摩夷涂之。後用五凈水灑凈。復以白檀香。于臺中心涂曼拏羅。如圓月相。于上獻香花飲食種種供養。乃至出生等。復鋪青吉祥草。上安閼伽瓶瓶內盛五寶五穀五藥。及插種種花果樹枝葉等。于瓶項上系一青衣。然以本真言加持愿以此水作大利益。又誦本真言加持白芥子及白花等。口誦真言。以白芥子及白花。擊人或擊人名及衣等。復以閼伽水灌

灑。如是所作息災增益等事皆獲功德無量無邊。乃至擊亡人身骨及名。當使亡人離諸惡趣往生天界真言曰。

唵(引)薩哩嚩(二合)播(引)波捺賀那(一)嚩日啰(二合)吽(引)發吒(半音二)

唵(引)薩哩嚩(二合)播(引)波尾輸達那(一)嚩日啰(二合)吽(引)發吒(半音二)

唵(引)薩哩嚩(二合)羯哩摩(二合引)嚩啰拏(引)你(一)跋濕彌(二合引)酤嚕吽(引)發吒(半音二)

唵(引)㪍龍(二合引)尾那(引)舍野(引)嚩啰拏(引)你(一)吽(引)發吒(半音二)

唵(引)突龍(二合)尾輸達野阿嚩啰拏(引)你(一)吽(引)發吒(半音二)

唵(引)入嚩(二合)羅入嚩(二合)羅(一)達哥達哥(二)賀那賀那(三)阿(引)嚩啰拏(引)你(四)吽(引)發吒(半音五)

唵(引)窣龍(二合)娑啰娑啰(一)缽啰(二合)娑啰缽啰(二合)娑啰(二)阿(引)嚩啰拏(引)你(三)吽(引)發吒(半音四)

唵(引)吽(引)賀啰賀啰(一)薩哩嚩(二合)嚩啰拏(引)你(引二)吽(引)發吒(半音三)

唵(引)吽(引)發吒(半音)薩哩嚩(二合)阿嚩啰拏(引)你(一)塞怖(二合引)吒野吽(

【現代漢語翻譯】 現代漢語譯本： 灑。像這樣所作的息災、增益等事，都能獲得無量無邊的功德。乃至敲擊亡者的身骨以及呼喚其名字，應當使亡者脫離各種惡趣，往生天界，真言如下： 唵(引) 薩哩嚩(二合) 播(引) 波捺賀那(一) 嚩日啰(二合) 吽(引) 發吒(半音二) （Om Sarva Papa Dahanaya Vajra Hum Phat） 唵(引) 薩哩嚩(二合) 播(引) 波尾輸達那(一) 嚩日啰(二合) 吽(引) 發吒(半音二) （Om Sarva Papa Vishodhanaya Vajra Hum Phat） 唵(引) 薩哩嚩(二合) 羯哩摩(二合引) 嚩啰拏(引) 你(一) 跋濕彌(二合引) 酤嚕 吽(引) 發吒(半音二) （Om Sarva Karma Avarana Ni Bhasmi Kuru Hum Phat） 唵(引) 㪍龍(二合引) 尾那(引) 舍野(引) 嚩啰拏(引) 你(一) 吽(引) 發吒(半音二) （Om Kshrom Vinashaya Avarana Ni Hum Phat） 唵(引) 突龍(二合) 尾輸達野 阿嚩啰拏(引) 你(一) 吽(引) 發吒(半音二) （Om Trum Vishodhaya Avarana Ni Hum Phat） 唵(引) 入嚩(二合) 羅 入嚩(二合) 羅(一) 達哥 達哥(二) 賀那 賀那(三) 阿(引) 嚩啰拏(引) 你(四) 吽(引) 發吒(半音五) （Om Jvala Jvala Daka Daka Hana Hana Avarana Ni Hum Phat） 唵(引) 窣龍(二合) 娑啰 娑啰(一) 缽啰(二合) 娑啰 缽啰(二合) 娑啰(二) 阿(引) 嚩啰拏(引) 你(三) 吽(引) 發吒(半音四) （Om Strung Sara Sara Prasara Prasara Avarana Ni Hum Phat） 唵(引) 吽(引) 賀啰 賀啰(一) 薩哩嚩(二合) 嚩啰拏(引) 你(引二) 吽(引) 發吒(半音三) （Om Hum Hara Hara Sarva Avarana Ni Hum Phat） 唵(引) 吽(引) 發吒(半音) 薩哩嚩(二合) 阿嚩啰拏(引) 你(一) 塞怖(二合引) 吒野 吽(Om Hum Phat Sarva Avarana Ni Sphotaya Hum)

【English Translation】 English version: Sprinkle. Performing actions such as pacifying disasters and increasing benefits in this way will obtain immeasurable and boundless merits. Even striking the bones of the deceased and calling out their name should enable the deceased to be liberated from all evil realms and be reborn in the heavens. The mantra is as follows: Om Sarva Papa Dahanaya Vajra Hum Phat Om Sarva Papa Vishodhanaya Vajra Hum Phat Om Sarva Karma Avarana Ni Bhasmi Kuru Hum Phat Om Kshrom Vinashaya Avarana Ni Hum Phat Om Trum Vishodhaya Avarana Ni Hum Phat Om Jvala Jvala Daka Daka Hana Hana Avarana Ni Hum Phat Om Strung Sara Sara Prasara Prasara Avarana Ni Hum Phat Om Hum Hara Hara Sarva Avarana Ni Hum Phat Om Hum Phat Sarva Avarana Ni Sphotaya Hum

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引)發吒(半音二)

唵(引)㪍哩(二合)多㪍哩(二合)多(一)薩哩嚩(二合)阿嚩啰拏(引)你(二)吽(引)發吒(半音三)

唵(引)怛啰(二合)吒(半音)怛啰(二合)吒(半音一)

薩哩嚩(二合)阿嚩啰拏(引)你(二)吽(引)怛啰(二合)吒(半音三)

唵(引)親那親那(一)尾捺啰(二合引)缽野尾捺啰(二合引)缽野(二)薩哩嚩(二合)阿嚩啰拏(引)你(三)吽(引)發吒(半音四)

唵(引)那賀那賀(一)薩哩嚩(二合)那啰哥誐底呬(引)東吽(引)發吒(半音二)

唵(引)缽左缽左(一)薩哩嚩(二合)必㘑(二合引)多誐底(二)呬(引)東吽(引)發吒(半音三)

唵(引)摩他摩他(一)薩哩嚩(二合引)帝哩野(二合)誐底(二)呬(引)東吽(引)發吒(半音三)

複誦洗除罪障真言。誦真言時。以前閼伽瓶水灌灑以成洗除罪障。真言曰。

唵(引)那謨婆誐嚩帝(引一)薩哩嚩(二合)訥哩誐(二合)底(二)波哩輸達那啰(引)惹野(三)怛他(引)誐多(引)野(四)阿啰曷(二合)帝(引)三藐訖三(二合)沒馱(引)野(五)怛寧*也他(引六)輸達你(引)輸達你(引七

【現代漢語翻譯】 現代漢語譯本 引)發吒(半音二) 唵(om，引) 㪍哩(二合)多㪍哩(二合)多(一) 薩哩嚩(sarva，二合) 阿嚩啰拏(avarana，引)你(二) 吽(hum，引)發吒(phat，半音三) 唵(om，引) 怛啰(tra，二合)吒(半音) 怛啰(tra，二合)吒(半音一) 薩哩嚩(sarva，二合) 阿嚩啰拏(avarana，引)你(二) 吽(hum，引) 怛啰(tra，二合)吒(半音三) 唵(om，引) 親那親那(一) 尾捺啰(vidra，二合引)缽野尾捺啰(vidra，二合引)缽野(二) 薩哩嚩(sarva，二合) 阿嚩啰拏(avarana，引)你(三) 吽(hum，引)發吒(phat，半音四) 唵(om，引) 那賀那賀(一) 薩哩嚩(sarva，二合) 那啰哥誐底(naraka-gati)呬(引) 東吽(hum，引)發吒(phat，半音二) 唵(om，引) 缽左缽左(一) 薩哩嚩(sarva，二合) 必㘑(pre，二合引)多誐底(preta-gati)(二) 呬(引) 東吽(hum，引)發吒(phat，半音三) 唵(om，引) 摩他摩他(一) 薩哩嚩(sarva，二合引) 帝哩野(tirya，二合)誐底(gati)(二) 呬(引) 東吽(hum，引)發吒(phat，半音三) 複誦洗除罪障真言。誦真言時。以前閼伽瓶水灌灑以成洗除罪障。真言曰： 唵(om，引) 那謨婆誐嚩帝(namo bhagavate，引一) 薩哩嚩(sarva，二合) 訥哩誐(durga，二合)底(ti)(二) 波哩輸達那啰(parisodhana-ra，引)惹野(jaya)(三) 怛他(tatha，引)誐多(gata，引)野(ya)(四) 阿啰曷(arhat，二合)帝(te，引) 三藐訖三(samyaksam，二合)沒馱(buddha，引)野(ya)(五) 怛寧*也他(tadyatha，引六) 輸達你(sodhani，引) 輸達你(sodhani，引七)

【English Translation】 English version 引) Phat (half tone two) Om(引) Kshri(two conjunct)ta Kshri(two conjunct)ta (1) Sarva(two conjunct) Avarana(引)ni (2) Hum(引) Phat (half tone three) Om(引) Tra(two conjunct)ta(half tone) Tra(two conjunct)ta (half tone 1) Sarva(two conjunct) Avarana(引)ni (2) Hum(引) Tra(two conjunct)ta (half tone 3) Om(引) Chinna Chinna (1) Vidra(two conjunct 引)paya Vidra(two conjunct 引)paya (2) Sarva(two conjunct) Avarana(引)ni (3) Hum(引) Phat (half tone 4) Om(引) Daha Daha (1) Sarva(two conjunct) Naraka-gati(那啰哥誐底) Hi(引) Dong Hum(引) Phat (half tone two) Om(引) Paca Paca (1) Sarva(two conjunct) Preta-gati(必㘑多誐底) (2) Hi(引) Dong Hum(引) Phat (half tone three) Om(引) Matha Matha (1) Sarva(two conjunct 引) Tirya-gati(帝哩野誐底) (2) Hi(引) Dong Hum(引) Phat (half tone three) Again recite the true words for washing away sins. When reciting the true words, sprinkle water from the kalasha vase to wash away sins. The true words are: Om(引) Namo Bhagavate(那謨婆誐嚩帝)(引1) Sarva(two conjunct) Durga-ti(訥哩誐底)(2) Parisodhana-rajaya(波哩輸達那啰惹野)(3) Tathagataya(怛他誐多野)(4) Arhate(阿啰曷帝)(two conjunct) Samyaksambuddhaya(三藐訖三沒馱野)(5) Tadyatha(怛[寧*也]他)(引6) Sodhani(輸達你)(引) Sodhani(輸達你)(引7)

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)薩哩嚩(二合)播(引)波尾輸達你(引八)秫提(引)尾秫提(引九)薩哩嚩(二合)羯哩摩(二合)阿嚩啰拏(十)尾秫提(引)娑嚩(二合)賀(引十一)

誦此真言已。若為亡人者。當復與誦轉生凈土及凈道等真言。若為增益吉祥及灌頂事。即不用之。

轉生凈土真言曰。

唵(引)啰怛你(二合)啰怛你(二合引一)啰怛那(二合)三婆微(引二)啰怛那(二合)枳啰尼(引三)啰怛那(二合)摩(引)羅尾秫提(引四)輸達野薩哩嚩(二合)播(引)邦(引五)吽(引)怛啰(二合)吒(半音六)

凈道真言曰。

唵(引)缽訥彌(二合)缽訥彌(二合引一)缽訥謨(二合)訥婆(二合)微(引二)酥珂(引)嚩怛羊(二合引)誐璨睹娑嚩(二合引)賀(引三)

複次如上建壇持誦。求息災增益吉祥等事。當須一日三時。以香花及種種供具。供養曼拏羅諸佛賢聖。及以吉祥讚歎奉贊諸佛賢聖。專心不懈或三日或五日或八日已。方作護摩求種種愿。若為弟子授灌頂者。即當於安閼伽瓶。地畫白蓮花。花中畫八輻輪。于輪中心復安白色閼伽瓶。瓶中盛五寶五藥等種種物作灑凈水。復以本真言加持已。然後依法引弟子入曼拏羅。與授灌頂復施妙法等。乃至依法作相應觀

【現代漢語翻譯】 現代漢語譯本： 薩哩嚩（二合）播（引）波尾輸達你（引八）秫提（引）尾秫提（引九）薩哩嚩（二合）羯哩摩（二合）阿嚩啰拏（十）尾秫提（引）娑嚩（二合）賀（引十一）

誦持此真言后，如果是爲了亡者，應當再誦轉生凈土及凈道等真言。如果是爲了增益吉祥及灌頂之事，則不用誦這些真言。

轉生凈土真言曰：

唵（引）啰怛你（二合）啰怛你（二合引一）啰怛那（二合）三婆微（引二）啰怛那（二合）枳啰尼（引三）啰怛那（二合）摩（引）羅尾秫提（引四）輸達野薩哩嚩（二合）播（引）邦（引五）吽（引）怛啰（二合）吒（半音六）

凈道真言曰：

唵（引）缽訥彌（二合）缽訥彌（二合引一）缽訥謨（二合）訥婆（二合）微（引二）酥珂（引）嚩怛羊（二合引）誐璨睹娑嚩（二合引）賀（引三）

再次，如前所述建立壇場並持誦，以求息災、增益、吉祥等事。應當每日三時，以香花及種種供具，供養曼拏羅（壇場）諸佛賢聖，以及用吉祥讚歎奉贊諸佛賢聖。專心不懈，或三日、或五日、或八日後，方可作護摩（火供）以求種種願望。如果為弟子授予灌頂，就應當在安閼伽瓶（裝聖水的瓶子）的地上畫白蓮花，花中畫八輻輪。在輪的中心再安放白色閼伽瓶，瓶中盛放五寶、五藥等種種物品作為灑凈水。再以本真言加持后，然後依法引導弟子進入曼拏羅（壇場），給予授灌頂，並傳授妙法等，乃至依法作相應的觀想。

【English Translation】 English version: Sarva (two combined) pa (elongated sound) pa vishuddhani (elongated sound eight) shuddhe (elongated sound) vishuddhe (elongated sound nine) sarva (two combined) karma (two combined) avarana (ten) vishuddhe (elongated sound) svaha (two combined) (elongated sound eleven)

After reciting this mantra, if it is for the deceased, one should also recite the mantras for rebirth in the Pure Land and purification of the path. If it is for increasing auspiciousness and bestowing abhiseka (initiation), then these mantras are not necessary.

The mantra for rebirth in the Pure Land says:

Om (elongated sound) ratni (two combined) ratni (two combined elongated sound one) ratna (two combined) sambhave (elongated sound two) ratna (two combined) kirani (elongated sound three) ratna (two combined) mala vishuddhe (elongated sound four) shodhaya sarva (two combined) pa (elongated sound) pang (elongated sound five) hum (elongated sound) trat (two combined) trat (half sound six)

The mantra for purifying the path says:

Om (elongated sound) padme (two combined) padme (two combined elongated sound one) padmo (two combined) dbhave (two combined) ve (elongated sound two) sukha (elongated sound) vata yang (two combined elongated sound) gacchantu svaha (two combined elongated sound) (elongated sound three)

Furthermore, as mentioned above, establish the mandala (sacred circle) and recite the mantras to seek the pacification of disasters, increase of benefits, auspiciousness, and so on. One should, three times a day, offer incense, flowers, and various offerings to the Buddhas and sages in the mandala (sacred circle), and praise and extol the Buddhas and sages with auspicious praises. Concentrate diligently, for three days, five days, or eight days, and then perform homa (fire ritual) to seek various wishes. If bestowing abhiseka (initiation) upon a disciple, one should draw a white lotus flower on the ground near the an argha vase (vase containing holy water), and draw an eight-spoked wheel within the flower. In the center of the wheel, place another white argha vase, filled with five precious substances, five medicinal herbs, and other items as purifying water. After consecrating it with the original mantra, then, according to the Dharma, lead the disciple into the mandala (sacred circle), bestow abhiseka (initiation), and transmit the wonderful Dharma, and even perform the corresponding visualization according to the Dharma.

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。想輪迴中一切惡趣眾生。悉得沐浴滅盡罪業。成功德身轉生忉利天或兜率天。

複次說閼伽瓶。當用白色覆。唇長項大腹者滿貯香水。插眾花果樹枝。及盛五寶五藥五穀等。鋪青吉祥草安瓶于上。瓶項系一青衣此為瓶法。若作護摩者。當於曼拏羅東門如是安瓶。及上掛白傘蓋花鬘等。復於四面設五首幡。於前作護摩爐。爐廣闊二肘下至一肘。高低深淺顏色幖幟。悉依根本大教法則。護摩所用必利焬虞香。龍花吉祥果及種種果。黑油麻大麥小麥。粳米飯酥蜜酪具乳濕柴等。如是諸物悉具足已。阿阇梨手執金剛鈴杵按諸物上。各以本真言加持一百八遍。安像慶贊亦同此儀。如是護摩所用諸物。悉安護摩爐右。唯出生缽安於爐左。阿阇梨依法作三相應觀。然後以凈水灑爐。作灑凈已。即于爐內燃火。得火熾已。又用閼伽水微灑火焰。然後阿阇梨結印誦真言請召火天想。火天現於火內。然以酥蜜酪及獻火天物。三擲火中。誦真言獻於火天。然後結金剛輪印。以二手作金剛拳。復改作金剛縛成印。並誦金剛輪真言曰。

唵(引)薩哩嚩(二合)尾咄(半音一)嚩日啰(二合)作訖梨(二合引)悉迭底吽(引二)嚩賒(引)嚩日啰(二合)薩摩(引)𡁠(引)那(三)嚩日啰(二合)蹉吒尾謨(引)叉奈(引四)𠺁

【現代漢語翻譯】 現代漢語譯本：希望輪迴中一切惡趣（地獄、餓鬼、畜生）的眾生，都能沐浴佛法，滅盡罪業，成就功德之身，轉生到忉利天（帝釋天）或兜率天（彌勒菩薩的凈土）。

再次說明閼伽瓶（供水瓶）的製作方法。應當用白色的瓶子，瓶口要長，頸部要大，腹部要鼓，裡面裝滿香水。瓶中插上各種鮮花、水果和樹枝，以及盛放五寶（金、銀、琉璃、硨磲、瑪瑙）、五藥（石斛、人蔘、茯苓、遠志、甘草）、五穀（稻、黍、稷、麥、豆）等。鋪上青色的吉祥草，將瓶子安放在上面。在瓶頸上系一條青色的布條，這就是閼伽瓶的製作方法。如果要做護摩（火供），應當在曼拏羅（壇城）的東門這樣安放瓶子，並在上面懸掛白色的傘蓋、花鬘（花環）等。還在四面設立五首幡（旗幟）。在前面設定護摩爐（火供的爐子），爐子的廣闊為二肘（古代長度單位），下至一肘，高低深淺和顏色幖幟，都要依照根本大教的法則。護摩所用的材料必須有必利焬虞香、龍花、吉祥果以及種種水果、黑油麻、大麥、小麥、粳米飯、酥蜜酪（酥油、蜂蜜、奶酪）和具乳濕柴等。像這樣的各種物品都準備齊全后，阿阇梨（金剛上師）手執金剛鈴杵，按在這些物品上，各自用本真言加持一百零八遍。安像慶讚的儀式也與此相同。像這樣護摩所用的各種物品，都安放在護摩爐的右邊，只有出生缽安放在爐子的左邊。阿阇梨依法作三相應觀（身、口、意與本尊相應的觀想）。然後用凈水灑爐，作灑凈儀式完畢后，就在爐內點燃火焰。火焰熾盛后，又用閼伽水稍微灑在火焰上。然後阿阇梨結印誦真言，請召火天（火神），觀想火天顯現在火焰中。然後用酥蜜酪以及獻給火天的物品，三次投擲到火中，誦真言獻給火天。然後結金剛輪印，用二手作金剛拳，再改為金剛縛印。並誦金剛輪真言說：

唵(引) 薩哩嚩(二合) 尾咄(半音一) 嚩日啰(二合) 作訖梨(二合引) 悉迭底 吽(引二) 嚩賒(引) 嚩日啰(二合) 薩摩(引)𡁠(引)那(三) 嚩日啰(二合) 蹉吒尾謨(引)叉奈(引四) 𠺁

【English Translation】 English version: May all beings in the evil realms of samsara (hells, hungry ghosts, animals) be bathed in the Dharma, extinguish their karmic debts, attain bodies of merit, and be reborn in Trayastrimsa Heaven (the Heaven of the Thirty-three, ruled by Indra) or Tushita Heaven (the Pure Land of Maitreya Bodhisattva).

Furthermore, describe the method for making the Argha vase (water offering vase). It should be a white vase with a long neck, a large opening, and a bulging belly, filled with fragrant water. Insert various flowers, fruits, and tree branches into the vase, as well as containing the Five Treasures (gold, silver, lapis lazuli, tridacna, agate), the Five Herbs (Dendrobium, ginseng, Poria cocos, Polygala, licorice), and the Five Grains (rice, millet, sorghum, wheat, beans). Spread green auspicious grass and place the vase on top. Tie a blue cloth around the neck of the vase; this is the method for making the Argha vase. If performing Homa (fire offering), the vase should be placed at the east gate of the Mandala (sacred diagram), and a white umbrella, flower garlands, etc., should be hung above it. Also, set up five banners on the four sides. In front, set up the Homa stove (fire offering stove), with a width of two cubits (ancient unit of length), down to one cubit, and the height, depth, color, and markings should all follow the rules of the fundamental teachings. The materials used for Homa must include Prithivi incense, dragon flowers, auspicious fruits, as well as various fruits, black sesame, barley, wheat, polished rice, ghee, honey, cheese, and moist firewood containing milk, etc. Once all these items are fully prepared, the Acharya (Vajra Master) holds the Vajra bell and Vajra pestle, presses them on the items, and blesses each with its respective mantra one hundred and eight times. The ceremony for installing and praising the image is also the same. All the items used for Homa are placed to the right of the Homa stove, with only the Utpatti bowl placed to the left of the stove. The Acharya performs the Three Samaya Visualizations (body, speech, and mind in accordance with the deity) according to the Dharma. Then, sprinkle the stove with clean water to purify it. After the purification is complete, ignite the fire in the stove. Once the fire is blazing, sprinkle the flames slightly with Argha water. Then, the Acharya forms the mudra, recites the mantra, and invokes Agni (the Fire God), visualizing Agni appearing in the flames. Then, throw ghee, honey, cheese, and the items offered to Agni into the fire three times, reciting the mantra to offer them to Agni. Then, form the Vajra Wheel Mudra, making Vajra fists with both hands, and then changing to the Vajra Bond Mudra. And recite the Vajra Wheel Mantra:

Om Sarva Vid Vajra Chakri Siddhi Hum Vasha Vajra Samaya Vajra Chata Vimokshana Sphat

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(轉聲呼)吽(引)鑁呼(引五)

結印誦真言時。心想曼拏羅現於爐中。諸佛菩薩一切賢聖皆悉現前。阿阇梨即虔志。以種種護摩物作一百八窣嚕嚩。若唯用酥只擲七窣嚕嚩。如是供養諸佛賢聖。及作戲鬘歌舞等八供養。乃至作二十五種供養。

阿阇梨如是作觀想曼拏羅及護摩種種之法。或為國王大臣士庶弟子等。當隨所求事利益眾生。乃至隨喜見聞皆獲無量功德。

佛說大乘觀想曼拏羅凈諸惡趣經卷下

【現代漢語翻譯】 現代漢語譯本：(轉聲呼)吽(引)鑁呼(引五)

結印誦真言時，心中觀想曼拏羅（Mandala，壇城）顯現在爐中。諸佛、菩薩以及一切賢聖都全部顯現在眼前。阿阇梨（Acharya，導師）應當虔誠地，用各種護摩物做一百零八次「窣嚕嚩（Sruva，一種祭祀用具）」的供養。如果只用酥油，則只投擲七次「窣嚕嚩」。像這樣供養諸佛賢聖，以及進行戲鬘、歌舞等八種供養，乃至進行二十五種供養。

阿阇梨像這樣觀想曼拏羅以及進行各種護摩之法，或是爲了國王、大臣、士庶弟子等，應當隨他們所求之事利益眾生，乃至隨喜見聞者都能獲得無量功德。

《佛說大乘觀想曼拏羅凈諸惡趣經》卷下

【English Translation】 English version: (Transliterated sound) Hūṃ (extended) Vaṃ Hū (extended five times)

When forming mudras and reciting mantras, visualize the Mandala appearing within the fire pit. All Buddhas, Bodhisattvas, and all virtuous sages manifest before you. The Acharya (teacher) should devoutly offer one hundred and eight Sruvas (a type of sacrificial ladle) with various homa substances. If using only ghee (clarified butter), cast only seven Sruvas. Offer in this way to all Buddhas and sages, and perform the eight offerings such as playful garlands, songs, and dances, and even up to twenty-five kinds of offerings.

The Acharya, by visualizing the Mandala and performing various homa rituals in this way, whether for kings, ministers, commoners, or disciples, should benefit sentient beings according to their requests. Even those who rejoice in seeing or hearing will obtain immeasurable merit.

The Sutra of the Great Vehicle on Visualizing the Mandala for Purifying the Evil Destinies, Scroll 2

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