T19n0947_大佛頂如來放光悉怛多般怛羅大神力都攝一切咒王陀羅尼經大威德最勝金輪三昧咒品

大正藏第 19 冊 No. 0947 大佛頂如來放光悉怛多般怛羅大神力都攝一切咒王陀羅尼經大威德最勝金輪三昧咒品

No. 947

大佛頂如來放光悉怛多般怛羅大神力都攝一切咒王陀羅尼經大威德最勝金輪三昧咒品第一(又名大佛頂別行法無畏出)

如是我聞。一時佛在舍衛國祇樹給孤獨園。與大阿羅漢五千人俱。摩訶迦葉。優樓頻螺迦葉。伽耶迦葉。那提迦葉。舍利弗。大目楗連。難陀。阿㝹樓馱。劫賓那。阿若憍陳如。阿難。羅睺羅等而為上首。復有無量大菩薩摩訶薩眾。普賢菩薩。文殊師利菩薩。觀世音菩薩。虛空藏菩薩。彌勒菩薩。金剛藏菩薩。而為上首。復有無量咒神。王毗俱知神。何耶吉利婆神。而為上首。復有無量金剛。跋阇羅吒訶娑金剛。而為上首。復有日天子。復有無量藥叉王。阿吒薄俱而為上首。復有日天子。月天子。四大天王。忉利天王。釋提桓因。大自在天。□大梵天。兜率天。首陀會天。摩醘首羅天。功德天。毗首羯摩天。並及眷屬。天龍。鬼神。阿修羅。迦樓羅。乾闥婆。緊那羅。摩睺羅伽。鳩槃荼。布單那等。復有無量人天王。龍王。羅剎王等。比丘。比丘尼。優婆塞。優婆夷等。無量恒河沙俱知那庾多聲聞。菩薩。人天大眾。龍神八部。前

【現代漢語翻譯】 現代漢語譯本 《大佛頂如來放光悉怛多般怛羅大神力都攝一切咒王陀羅尼經》大威德最勝金輪三昧咒品第一（又名《大佛頂別行法無畏出》）

如是我聞。一時，佛在舍衛國（Śrāvastī）祇樹給孤獨園（Jetavana Anāthapiṇḍika-ārāma）。與五千大阿羅漢（Arhat）俱。他們是：摩訶迦葉（Mahākāśyapa），優樓頻螺迦葉（Uruvilvā-kāśyapa），伽耶迦葉（Gayā-kāśyapa），那提迦葉（Nadī-kāśyapa），舍利弗（Śāriputra），大目犍連（Mahāmaudgalyāyana），難陀（Nanda），阿㝹樓馱（Aniruddha），劫賓那（Kapilāvastu），阿若憍陳如（Ājñāta Kauṇḍinya），阿難（Ānanda），羅睺羅（Rāhula）等，為諸上首。復有無量大菩薩摩訶薩眾，以普賢菩薩（Samantabhadra），文殊師利菩薩（Mañjuśrī），觀世音菩薩（Avalokiteśvara），虛空藏菩薩（Ākāśagarbha），彌勒菩薩（Maitreya），金剛藏菩薩（Vajragarbha）為諸上首。復有無量咒神，以王毗俱知神（Rājñī Vijñapti），何耶吉利婆神（Hayagrīva）為諸上首。復有無量金剛，以跋阇羅吒訶娑金剛（Vajraṭahāsa）為諸上首。復有日天子。復有無量藥叉王，以阿吒薄俱（Āṭavaka）為諸上首。復有日天子，月天子，四大天王（Caturmahārājakāyikas），忉利天王（Trāyastriṃśa），釋提桓因（Śakro devānām indraḥ），大自在天（Maheśvara），□大梵天（Mahābrahmā），兜率天（Tuṣita），首陀會天（Śuddhāvāsa），摩醘首羅天（Maheśvara），功德天（Śrīmahādevī），毗首羯摩天（Viśvakarman），並及眷屬，天龍（Nāga），鬼神，阿修羅（Asura），迦樓羅（Garuda），乾闥婆（Gandharva），緊那羅（Kiṃnara），摩睺羅伽（Mahoraga），鳩槃荼（Kumbhāṇḍa），布單那（Pūtana）等。復有無量人天王，龍王，羅剎王（Rākṣasa）等，比丘（Bhikṣu），比丘尼（Bhikṣuṇī），優婆塞（Upāsaka），優婆夷（Upāsikā）等，無量恒河沙俱知那庾多聲聞（Śrāvaka），菩薩，人天大眾，龍神八部，皆在佛前。

【English Translation】 English version The Great Buddha-Crown Light-Emitting Sitātapatra Great Spiritual Power All-Encompassing Mantra King Dhāraṇī Sūtra, Chapter One: The Samādhi Mantra of the Most Powerful and Supreme Golden Wheel (Also known as 'The Great Buddha-Crown Separate Practice, Fearless Emergence')

Thus have I heard. At one time, the Buddha was in the Jeta Grove, Anāthapiṇḍika-ārāma in Śrāvastī, together with five thousand great Arhats. These were: Mahākāśyapa, Uruvilvā-kāśyapa, Gayā-kāśyapa, Nadī-kāśyapa, Śāriputra, Mahāmaudgalyāyana, Nanda, Aniruddha, Kapilāvastu, Ājñāta Kauṇḍinya, Ānanda, Rāhula, and others, who were the foremost. There were also countless great Bodhisattva-Mahāsattvas, with Samantabhadra Bodhisattva, Mañjuśrī Bodhisattva, Avalokiteśvara Bodhisattva, Ākāśagarbha Bodhisattva, Maitreya Bodhisattva, and Vajragarbha Bodhisattva as the foremost. There were also countless mantra deities, with Rājñī Vijñapti deity and Hayagrīva deity as the foremost. There were also countless Vajras, with Vajraṭahāsa as the foremost. There was also the Sun Deity. There were also countless Yaksha Kings, with Āṭavaka as the foremost. There were also the Sun Deity, the Moon Deity, the Four Great Kings (Caturmahārājakāyikas), the Trāyastriṃśa Heaven King, Śakro devānām indraḥ, Maheśvara, □ Mahābrahmā, the Tuṣita Heaven, the Śuddhāvāsa Heaven, Maheśvara, Śrīmahādevī, Viśvakarman, along with their retinues, Nāgas, ghosts and spirits, Asuras, Garudas, Gandharvas, Kiṃnaras, Mahoragas, Kumbhāṇḍas, Pūtanas, and others. There were also countless human and celestial kings, Dragon Kings, Rākṣasa Kings, Bhikṣus, Bhikṣuṇīs, Upāsakas, Upāsikās, countless Ganges-sand-like koṭi-nayuta Śrāvakas, Bodhisattvas, great assemblies of humans and devas, and the eight classes of dragons and spirits, all present before the Buddha.

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后圍繞。供養恭敬。尊重讚歎。以諸花香。而散佛上。各各歡喜。合掌頂禮。繞佛三匝。卻坐一面。瞻仰如來。目不暫舍咸。欲愿聞最勝之法。

爾時王舍城中。六師外道常行邪見。第一富蘭那迦葉。第二摩訶斯迦利弩瞿舍利子。第三散社伊羅胝子。第四阿質多雞賒迦婆羅。第五伽俱多伽智耶那。第六尼干撻陀若提子。如是等六大外道。將其眷屬。來詣佛所。欲與如來共相論議。時彼園中有一枯樹。名庵末羅。爾時富蘭那迦葉問佛言。瞿曇禰非一切智。若具一切智者。云何此庵末羅樹定實死耶。得活耶。時佛世尊默然不答。爾時富蘭那迦葉見佛不答。手執白拂。以水𠹀樹還生花葉。扶䟽花盛。須臾之間便結果熟。其富蘭那迦葉令諸弟子擿果。將與大眾。爾時會中。一切凡夫心生疑惑。嘆此外道有大異怪。佛不答默然。而實為如來無一切智。不及外道。爾時世尊。知其會眾心生狐疑。即入火光三昧。從於頂上放大光明。照於三千大千世界已。佛自作佛頂印。召請十方諸佛菩薩。于虛空中。無量恒河沙諸佛菩薩普皆雲集。其十方諸佛亦放光明。身出水火。現大威力。令彼枯樹。還即熟杇。摧折凋落。周其外道等煩怨悶亂。互相執手。悲啼號哭。四散奔走。

爾時諸天住在空中。散花供養。種種音樂。而讚歎佛

【現代漢語翻譯】 現代漢語譯本：

他們圍繞在佛的周圍，供養、恭敬、尊重、讚歎佛陀，用各種鮮花和香料散在佛的身上。每個人都非常歡喜，合掌向佛頂禮，繞佛三圈，然後退到一旁坐下，恭敬地瞻仰如來，眼睛片刻也不離開，都希望能夠聽聞最殊勝的佛法。 當時在王舍城中，有六位外道宗師經常宣揚邪見。第一位是富蘭那迦葉（Purana Kashyapa，六師外道之一），第二位是摩訶斯迦利·瞿舍利子（Makkhali Gosala，六師外道之一），第三位是散社·伊羅胝子（Sanjaya Belatthiputta，六師外道之一），第四位是阿質多·雞賒迦婆羅（Ajita Kesakambali，六師外道之一），第五位是伽俱多·伽智耶那（Pakudha Kaccayana，六師外道之一），第六位是尼干撻·陀若提子（Nigantha Nataputta，耆那教創始人）。這六位大外道各自帶領著自己的眷屬，來到佛陀所在的地方，想要和如來辯論。當時花園中有一棵枯樹，名叫庵末羅（Amra，芒果樹）。富蘭那迦葉問佛陀說：『喬達摩（Gautama，釋迦牟尼的姓），你不是號稱擁有一切智慧嗎？如果真的一切智慧，那麼這棵庵末羅樹到底是註定要死的，還是能夠活過來呢？』當時佛陀沉默不語，沒有回答。 富蘭那迦葉見佛陀不回答，就拿起白色的拂塵，用水灑在枯樹上，讓它重新長出花葉，花朵繁茂盛開，很快就結出了成熟的果實。富蘭那迦葉讓他的弟子們摘取果實，分給大眾。當時在場的凡夫俗子都心生疑惑，讚歎這位外道有大神異，認為佛陀不回答是因為他沒有一切智慧，不如外道。這時，世尊知道大眾心中產生了疑惑，就進入了火光三昧（Fire Light Samadhi，一種禪定狀態），從頭頂上放出大光明，照亮了三千大千世界。佛陀自己結佛頂印（Buddha Crown Mudra，一種手印），召請十方諸佛菩薩。在虛空中，無數恒河沙數的諸佛菩薩普皆雲集。十方諸佛也放出光明，身上顯現出水火，展現出大威力，讓那棵枯樹立刻變得枯萎腐朽，摧折凋落。周圍的外道們因此煩惱怨恨，心煩意亂，互相拉著手，悲傷啼哭，四處奔逃。 這時，諸天神住在空中，散花供養，演奏各種音樂，讚歎佛陀。

【English Translation】 English version:

They surrounded the Buddha, offering, revering, respecting, and praising him, scattering various flowers and incense upon the Buddha. Each of them was filled with joy, folded their palms in reverence, prostrated to the Buddha, circumambulated him three times, and then sat down to one side, respectfully gazing upon the Tathagata (如來, Thus Come One), their eyes not leaving him for a moment, all wishing to hear the most supreme Dharma (法, teachings). At that time, in the city of Rajagriha (王舍城), the six heretical teachers (六師外道) constantly propagated heretical views. The first was Purana Kashyapa (富蘭那迦葉, one of the six heretical teachers), the second was Makkhali Gosala (摩訶斯迦利·瞿舍利子, one of the six heretical teachers), the third was Sanjaya Belatthiputta (散社·伊羅胝子, one of the six heretical teachers), the fourth was Ajita Kesakambali (阿質多·雞賒迦婆羅, one of the six heretical teachers), the fifth was Pakudha Kaccayana (伽俱多·伽智耶那, one of the six heretical teachers), and the sixth was Nigantha Nataputta (尼干撻·陀若提子, founder of Jainism). These six great heretics, each leading their retinues, came to the place where the Buddha was, desiring to debate with the Tathagata. At that time, there was a withered tree in the garden, named Amra (庵末羅, mango tree). Purana Kashyapa asked the Buddha, 'Gautama (瞿曇, Buddha's family name), aren't you said to possess all wisdom? If you truly have all wisdom, then is this Amra tree destined to die, or is it able to come back to life?' At that time, the Buddha remained silent and did not answer. Seeing that the Buddha did not answer, Purana Kashyapa took a white whisk and sprinkled water on the withered tree, causing it to grow flowers and leaves again, the flowers blooming profusely, and soon bearing ripe fruit. Purana Kashyapa had his disciples pluck the fruit and distribute it to the assembly. At that time, the ordinary people in the assembly became doubtful, praising this heretic for having great supernatural powers, thinking that the Buddha did not answer because he did not have all wisdom and was inferior to the heretic. At this time, the World-Honored One (世尊, Buddha), knowing that the assembly had doubts in their minds, entered the Fire Light Samadhi (火光三昧, a state of meditative absorption), and emitted great light from the crown of his head, illuminating the three thousand great thousand worlds. The Buddha himself formed the Buddha Crown Mudra (佛頂印, a hand gesture), summoning the Buddhas and Bodhisattvas of the ten directions. In the empty space, countless Buddhas and Bodhisattvas, as numerous as the sands of the Ganges River, all gathered. The Buddhas of the ten directions also emitted light, manifested water and fire from their bodies, displaying great power, causing that withered tree to immediately become withered and decayed, broken and fallen. The surrounding heretics were thus troubled and resentful, their minds disturbed, holding each other's hands, weeping and wailing, and fleeing in all directions. At this time, the devas (諸天, gods) dwelling in the sky scattered flowers as offerings, played various musical instruments, and praised the Buddha.

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神力。具一切智。降伏外道。四眾歡喜。皆發阿褥多羅三藐三菩提心。爾時阿難。遍觀大眾心之所念。即于會中。安詳而起。偏袒右肩。合掌向佛。頂禮佛足。而作是言。善哉。奇特大力尊重天人之師。何期今日。降伏外道。令一切眾生。歸依正法。世尊。我等聲聞。真實愚惑。好為多聞。于諸漏心。不求解脫。蒙佛慈誨。得正重修身意。得聞然不能自定(安也)。今欲攝心。云何降伏。唯愿世尊。為我廣說。得不退轉。令一切眾生。普聞法要。爾時世尊。以正遍知力。贊阿難言。善哉善哉。汝能為一切人天大眾。而問如來攝心之事。諦聽諦受。善思惟之。吾當為汝。先說入三摩地。若有修學之人。求一切智。先持四種律儀皎明也。如來霜自不能生一切枝葉心。三口四生如無量因緣。然後當知十二因緣法。阿難。如是四事十二因緣。若不告遺心。不貪色香味觸。一切魔事云何發生。阿難。若有修學之人。不能滅宿習因緣業障罪者。汝教是人。一心懺悔。除滅先身業障。對佛菩薩天龍前。至誠稽首。□命十方諸佛請求哀祐。謙敬仁恕。發願迴向。勸請諸佛。久住在世。轉大法輪。度人天眾。心無散亂。一向專心。行三昧法。晝夜精勤。心無厭舍。求大涅槃清凈勝果。彼尚淫女。無心修行以定力故。愛心永脫。於是阿難。

【現代漢語翻譯】 現代漢語譯本 神力。具備一切智慧。降伏外道。四眾弟子歡喜，都發起了阿耨多羅三藐三菩提心（無上正等正覺之心）。 這時，阿難（佛陀的十大弟子之一），觀察大眾心中所想，便在法會中，安詳地站起身來，袒露右肩，合掌向佛，頂禮佛足，說道：『太好了！真是奇特而偉大的大力尊重天人之師！沒想到今天，竟然降伏了外道，使一切眾生，歸依正法。 世尊，我們這些聲聞（聽聞佛陀教誨而證悟的弟子），實在愚昧迷惑，喜歡追求多聞，對於各種煩惱之心，不求解脫。蒙受佛陀慈悲教誨，得以端正重新修養身心，聽聞佛法卻不能自己安定（內心）。現在想要收攝心神，應該如何降伏（煩惱）？唯愿世尊，為我廣泛解說，使我得到不退轉（的境界），讓一切眾生，普遍聽聞佛法的要義。』 這時，世尊以正遍知（如實、全面瞭解一切事物的智慧）的力量，讚歎阿難說：『好啊！好啊！你能夠為一切人天大眾，而向如來詢問收攝心神的事情。仔細聽著，好好接受，認真思考。我將為你，先說進入三摩地（禪定）的方法。若有修學之人，求一切智慧，首先要持守四種律儀，使之清凈明澈。如來之身，自身不能生出一切枝葉，心、三口、四生，如同無量因緣。然後應當知曉十二因緣法。 阿難，像這樣四事和十二因緣，如果不告誡遺忘之心，不貪戀色、香、味、觸，一切魔事怎麼會發生？阿難，若有修學之人，不能滅除宿世的習氣、因緣、業障、罪過，你教導這個人，一心懺悔，消除滅除前世的業障，在佛、菩薩、天龍（護法神）面前，至誠叩首，懇求十方諸佛哀憐保佑，謙虛恭敬，仁慈寬恕，發願迴向，勸請諸佛，長久住在世間，轉大法輪，度化人天大眾，心中沒有散亂，一心一意，專心修行三昧法（禪定），日夜精勤，心中沒有厭倦捨棄，求得大涅槃（寂滅）清凈殊勝的果報。他們尚且**，無心修行，以禪定的力量，愛慾之心永遠脫離。』於是阿難。

【English Translation】 English version Supernatural power. Possessing all wisdom. Subduing external paths. The fourfold assembly rejoiced and all aroused the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, complete and perfect enlightenment). At that time, Ananda (one of the Buddha's ten great disciples), observing the thoughts in the minds of the assembly, arose peacefully from his seat, bared his right shoulder, joined his palms towards the Buddha, prostrated at the Buddha's feet, and said: 'Excellent! How wonderful and powerful, the greatly honored teacher of gods and humans! Unexpectedly, today, you have subdued the external paths, causing all sentient beings to take refuge in the right Dharma. World Honored One, we, the Shravakas (disciples who attain enlightenment by hearing the Buddha's teachings), are truly ignorant and deluded, fond of seeking much learning, and do not seek liberation from the minds of various defilements. Receiving the Buddha's compassionate teachings, we are able to correct and cultivate our body and mind, but though we hear the Dharma, we cannot settle our minds (find peace). Now we wish to gather our minds, how should we subdue (afflictions)? May the World Honored One, for my sake, explain extensively, so that I may attain non-retrogression (the state of no longer falling back from enlightenment), and allow all sentient beings to universally hear the essence of the Dharma.' At that time, the World Honored One, with the power of perfect and complete knowledge (wisdom that understands all things as they truly are), praised Ananda, saying: 'Good! Good! You are able to ask the Tathagata about the matter of gathering the mind for the sake of all humans and gods. Listen carefully, receive it well, and contemplate it thoroughly. I will first speak to you about entering Samadhi (meditative absorption). If there are those who cultivate and learn, seeking all wisdom, they must first uphold the four kinds of precepts, making them clear and bright. The Tathagata's body cannot produce all branches and leaves by itself; mind, three karmas of the mouth, and four kinds of birth are like limitless causes and conditions. Then one should understand the law of the Twelve Links of Dependent Origination. Ananda, if these four matters and the Twelve Links of Dependent Origination are not warned against forgetting, and if one is not greedy for form, sound, smell, taste, and touch, how can all demonic affairs arise? Ananda, if there are those who cultivate and learn, but cannot extinguish the habitual tendencies, karmic conditions, karmic obstacles, and sins of past lives, you should teach this person to repent wholeheartedly, eliminate and extinguish the karmic obstacles of past lives, and before the Buddhas, Bodhisattvas, and Nagas (guardian deities), sincerely prostrate, imploring the Buddhas of the ten directions to have compassion and protect, be humble and respectful, benevolent and forgiving, make vows of dedication, and request the Buddhas to dwell in the world for a long time, turn the great Dharma wheel, and liberate humans and gods. With no scattered thoughts in the mind, wholeheartedly and single-mindedly cultivate the Samadhi Dharma (meditation), diligently day and night, with no weariness or abandonment in the mind, seeking the great Nirvana (extinction) of pure and supreme fruit. They still **, without the mind to cultivate, with the power of Samadhi, the mind of love and desire is forever freed.' Then Ananda.

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慜諸有情。回彼六趣。沒溺苦海。無能覺者。為作依心。重白佛言。世尊。我蒙如來無上悲誨。心已開悟。我今日當修證無學道成。唯念末法之時。初修學者。建立道場。依何教法。而得出離。云何結界能伏眾魔。令一切天龍鬼神。而作守護。今佛世尊。清凈軌則。於是阿難。以偈問曰。

諸佛不思議　　所說法亦爾 　能信受持者　　福德常隨身 　恒諠修伽陀　　安樂人天眾 　我等愿修業　　云何而建立 　今佛天龍神　　清凈之軌則 　云何令懺悔　　破滅于業障 　云何而供養　　降屈諸賢聖 　云何作歸依　　得佛哀加護 　云何發弘誓　　勸請及迴向 　云何教眾生　　彼此俱利益 　唯愿大慈悲　　憐愍於一切 　廣為我等說　　受持之法要

佛告阿難。若未來世人。愿建立道場。先□雪山大力白牛。食其山中肥膩香草。此牛唯飲雪山香清水。其糞微細可取。其糞和合栴檀以泥。其地若其非雪山。其牛糞臭穢。不堪塗地。別於平原。穿去地皮。五尺已下。取其黃土。和上栴檀。沉水。蘇合。薰陸。鬱金。白膠。青木。零陵。甘松。及雞舌香。以此十種妙香。梼篩為末。合土成泥。以涂道場場地。方圓一丈六尺。為八角壇。壇中心置一金銀銅木所造蓮華。蓮華中心安缽。缽中先盛八月露水。

水中隨在所有草木花葉取八。明凈圓明鏡。各安其方圍。繞花缽鏡外建立十六蓮華。十六香爐間華鋪設莊嚴香爐。純燒沉水香。無令見火。取白牛乳。置十六器。乳為煎餅及沙□油餅。乳糜。蘇合。蜜姜。蜜藕。蜜蘇。純蘇。純蜜及諸果子飲食。蒲桃。石蜜。種種上妙等食。于蓮華外。各各十六圍繞花外。以奉諸佛及大菩薩。每至食時。若在中夜。取蜜半升。用蘇三合。于壇前。別安一小火爐。以兜樓婆香煎。取香水沐浴。其炭然令猛熾。投是蘇蜜。于炭爐中燒令煙。盡饗佛菩薩。令其四外遍懸幡蓋。于壇室中。四壁張設十方如來及諸菩薩所有形像。應于當陽。張盧舍那。釋迦。彌勒。阿閦。彌陀。諸大變化觀音形像。兼金剛藏安其左右。帝釋。梵王。烏芻瑟摩。並尼藍婆。軍荼利。俱知四天王。及二十八部鬼神大將。並諸天龍。阿修羅王。火頭金剛。頻那夜迦。張於四門側。左右安置又取八明鏡。覆懸虛空。與壇場中所安之鏡。安四方面。相對使其形影重重相涉。于初七日中。至誠頂禮。十方如來。諸大菩薩。阿羅漢。名號。發菩提心。恒於六時。誦咒繞壇。至心行道。一時常行。一百八遍。第二七日中。一向專心。發菩提愿。心無間所。我毗奈耶。先有愿教。第三七日中。於十二時。一向持佛。般怛羅咒。至第四

【現代漢語翻譯】 現代漢語譯本： 從水中隨意選取八種草木花葉。準備一面明亮乾淨的圓形鏡子。將這些東西按照方位安置在花缽周圍。在鏡子外圍建立十六朵蓮花，蓮花之間放置十六個香爐，用華麗的裝飾品和香爐來莊嚴場地。香爐里只燃燒沉水香，不要讓它見到明火。 取用白色牛奶，放置在十六個器皿中。用牛奶製作煎餅以及沙□油餅、乳糜、蘇合、蜜姜、蜜藕、蜜蘇、純蘇、純蜜以及各種水果飲食，如蒲桃（葡萄），石蜜（冰糖）等各種上妙的食物。在蓮花外圍，每樣十六份，圍繞花壇外圍，用來供奉諸佛及大菩薩。 每到用餐時間，或者在半夜時分，取半升蜂蜜，用三合酥油，在壇前另外安置一個小火爐，用兜樓婆香煎煮，取香水沐浴。將炭火燒得猛烈熾熱，把酥油和蜂蜜投入炭爐中焚燒，使其煙霧散盡，以此供養佛菩薩。令其四周圍遍懸幡蓋。在壇室中，四壁張掛十方如來及諸菩薩的所有形像。應該在朝陽的方向，張掛盧舍那（Vairocana），釋迦（Sakyamuni），彌勒（Maitreya），阿閦（Akshobhya），彌陀（Amitabha）等諸大變化觀音（Avalokiteśvara）的形像，兼金剛藏（Vajragarbha）安放在他們的左右。帝釋（Indra），梵王（Brahma），烏芻瑟摩（Ucchuṣma），以及尼藍婆（Nilamba），軍荼利（Kundali），俱知（Kuji）四天王，及二十八部鬼神大將，以及諸天龍，阿修羅王（Asura），火頭金剛（Agnijihva），頻那夜迦（Vinayaka），張掛在四門兩側，左右安置。再取八面明鏡，覆蓋懸掛在虛空中，與壇場所安置的鏡子，安放在四個方面，相對擺放，使它們的形影重重相疊。 在最初的七天里，至誠頂禮十方如來、諸大菩薩、阿羅漢的名號，發菩提心，經常在六個時辰誦咒繞壇，至心行道，一時常行一百零八遍。第二個七天里，一心專心，發菩提愿，心無間斷。我毗奈耶（Vinaya），先有愿教。第三個七天里，在十二個時辰，一心持佛般怛羅咒（Buddha Patra mantra），直到第四個七天。

【English Translation】 English version: Take eight kinds of grasses, trees, flowers, and leaves from the water at random. Prepare a bright and clean round mirror. Place these items around the flower bowl according to their respective directions. Outside the mirror, establish sixteen lotus flowers, and place sixteen incense burners between the lotus flowers, using magnificent decorations and incense burners to adorn the site. Only burn 沉水香 (Chenshui Xiang, Agarwood) in the incense burners, and do not let it see an open flame. Take white milk and place it in sixteen vessels. Use the milk to make pancakes, 沙□油餅 (Sha □ Youbing, a type of fried cake), 乳糜 (Ru Mi, milk porridge), 蘇合 (Suhe, storax), honey ginger, honey lotus root, honey 蘇 (Su, clarified butter), pure 蘇 (Su, clarified butter), pure honey, and various fruits and foods, such as 蒲桃 (Putao, grapes), 石蜜 (Shimi, rock candy), and other excellent foods. Outside the lotus flowers, place sixteen of each item, surrounding the outside of the altar, to offer to all Buddhas and great Bodhisattvas. Every time it is mealtime, or in the middle of the night, take half a liter of honey and three 合 (He, a unit of measurement) of ghee. Place a small stove separately in front of the altar, and boil 兜樓婆香 (Douloupo Xiang, Turushka incense). Take the fragrant water to bathe. Burn the charcoal fiercely, and throw the ghee and honey into the charcoal stove to burn until the smoke dissipates, using this to make offerings to the Buddhas and Bodhisattvas. Let banners and canopies be hung all around. In the altar room, hang images of all the 十方如來 (Shi Fang Rulai, Tathagatas of the ten directions) and all the Bodhisattvas on the four walls. You should hang the images of 盧舍那 (Vairocana), 釋迦 (Sakyamuni), 彌勒 (Maitreya), 阿閦 (Akshobhya), 彌陀 (Amitabha), and the various great transformation 觀音 (Avalokiteśvara) in the direction facing the sun, and place 金剛藏 (Vajragarbha) on their left and right. 帝釋 (Indra), 梵王 (Brahma), 烏芻瑟摩 (Ucchuṣma), as well as 尼藍婆 (Nilamba), 軍荼利 (Kundali), 俱知 (Kuji), the Four Heavenly Kings, and the twenty-eight classes of ghost and spirit generals, as well as all the 天龍 (Tianlong, Devas and Nagas), 阿修羅王 (Asura), 火頭金剛 (Agnijihva), 頻那夜迦 (Vinayaka), should be hung on the sides of the four gates, placed on the left and right. Also, take eight bright mirrors, cover and hang them in the void, and place them opposite the mirrors placed in the altar, on the four sides, so that their reflections overlap each other. In the first seven days, sincerely prostrate and pay homage to the names of the 十方如來 (Shi Fang Rulai, Tathagatas of the ten directions), all the great Bodhisattvas, and Arhats, generate the 菩提心 (Bodhi mind), and constantly recite mantras and circumambulate the altar for six periods of time, sincerely practicing the Way, constantly performing one hundred and eight repetitions at a time. In the second seven days, focus wholeheartedly and make vows of 菩提 (Bodhi), without interruption in your mind. My 毗奈耶 (Vinaya) first has the teaching of vows. In the third seven days, for twelve periods of time, wholeheartedly hold the 佛般怛羅咒 (Buddha Patra mantra) until the fourth seven days.

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七日中。十方如來一時出現。鏡交光處。承佛摩頂。即于道場。修三摩地。能令如是。末世修學。身心明凈。猶如琉璃。阿難。若此比丘。本受戒師及同會中十方比丘等。其中有一不清凈者。如是道場。多不成就。從三七日以後。端坐安居清凈。經一百日。有利根者。不起于座。得須陀洹果。縱其身心。聖果未定。決定自知成佛不謬。汝問道場。建立如是。爾時十方諸佛。各各令菩薩獻大神咒。一切金剛示現神變。說咒奉上。乃至天龍。鬼神。藥叉。大將。諸仙人等。皆現神變。說咒奉上。皆言。我咒有大威力。能伏毒惡。如是等眾。無量無邊無數悉皆雲集。咸作是言。世尊。我今欲說如是神咒。唯愿聽許。

爾時世尊。默然納受。時諸菩薩。天龍鬼神。五通神仙。各于佛前。演說先世所得神咒因緣。其說咒時。各現本咒神形。遍塞虛空中。無有空缺。

爾時觀世音菩薩。還從會中。安祥而起。偏袒右肩。頂禮佛足。而白世尊。我曾過去世中。于諸佛所。得陀羅尼。我今欲說。愿聽許。

爾時佛告觀世音菩薩言。善哉善哉。汝大慈悲欲說神咒。今正是時。爾時觀世音菩薩。即現馬頭羅剎身。說大神咒。名何耶揭唎婆。放大光明。映蔽一切諸來咒神。皆當降伏。唯顯一身。迥然獨立。爾時佛告觀世音

【現代漢語翻譯】 現代漢語譯本： 七日之中，十方如來一時出現，在鏡光交映之處，接受佛的摩頂，即于道場修習三摩地（一種禪定狀態）。能令這些末世修學者，身心明凈，猶如琉璃一般。阿難（佛陀的弟子），如果這些比丘（出家男子）的本受戒師，以及同會中的十方比丘等，其中有一位不清凈者，這樣的道場，大多不能成就。從三七日（二十一日）以後，端坐安居清凈，經過一百日，有利根者，不起于座，就能證得須陀洹果（小乘初果）。縱然他們的身心，聖果尚未確定，也必定能自己知道成佛不虛。你所問道場的建立，就是這樣。當時十方諸佛，各自令菩薩獻上大神咒，一切金剛示現神變，說咒奉上，乃至天龍（天上的龍族），鬼神，藥叉（一種鬼神），大將，諸仙人等，都現神變，說咒奉上，都說：『我的咒語有大威力，能降伏毒惡。』像這樣的眾生，無量無邊無數都雲集而來，都說：『世尊，我現在想說這樣的神咒，唯愿您聽許。』 當時世尊，默然接受。這時諸菩薩，天龍鬼神，五通神仙，各自在佛前，演說先世所得神咒的因緣。他們說咒時，各自顯現本咒的神形，遍塞虛空之中，沒有空缺。 當時觀世音菩薩（Avalokiteśvara），又從會中，安詳而起，偏袒右肩，頂禮佛足，對世尊說：『我曾在過去世中，于諸佛處，得到陀羅尼（總持法門）。我現在想說，愿您聽許。』 當時佛告訴觀世音菩薩說：『善哉善哉，你大慈悲，想說神咒，現在正是時候。』當時觀世音菩薩，即現馬頭羅剎身（Hayagriva），說大神咒，名叫何耶揭唎婆（Hayagriva），放出大光明，映蔽一切諸來咒神，都應當降伏，唯獨顯現一身，迥然獨立。當時佛告訴觀世音

【English Translation】 English version: Within seven days, the Tathagatas (如來, 'Thus Come Ones') of the ten directions appear simultaneously. At the intersection of mirrored light, they receive the Buddha's touch on their heads, and immediately cultivate Samadhi (三摩地, a state of meditative absorption) in the Bodhimanda (道場, place of enlightenment). This enables those who study and practice in these degenerate times to have clear and pure minds and bodies, like crystal. Ananda (阿難, Buddha's disciple), if among the Bhikkhus (比丘, ordained monks) who received the precepts from the original preceptor and the Bhikkhus in the assembly from the ten directions, there is one who is not pure, then such a Bodhimanda will mostly not be successful. After three seven-day periods (twenty-one days), they sit upright in peaceful dwelling, pure and clean. After one hundred days, those with sharp faculties, without rising from their seats, will attain the Srotapanna Fruit (須陀洹果, the first stage of Arhatship). Even if their minds and bodies have not yet determined the Holy Fruit, they will certainly know for themselves that becoming a Buddha is not a mistake. The establishment of the Bodhimanda you asked about is like this. At that time, the Buddhas of the ten directions each instructed Bodhisattvas to offer great divine mantras. All the Vajras (金剛, diamond beings) manifested divine transformations, recited mantras and offered them. Even the Nagas (天龍, celestial dragons), ghosts and spirits, Yakshas (藥叉, a type of spirit), great generals, and all the immortals manifested divine transformations, recited mantras and offered them, all saying, 'My mantra has great power and can subdue poisonous evils.' Such beings, immeasurable, boundless, and countless, all gathered together and said, 'World Honored One, I now wish to recite such a divine mantra, may you please grant permission.' At that time, the World Honored One silently accepted. Then, the Bodhisattvas, Nagas, ghosts and spirits, and five-penetration immortals each recited the causes and conditions of the divine mantras they had obtained in past lives before the Buddha. When they recited the mantras, they each manifested the divine forms of their respective mantras, filling the empty space without any gaps. At that time, Avalokiteśvara Bodhisattva (觀世音菩薩) also arose peacefully from the assembly, bared his right shoulder, prostrated at the Buddha's feet, and said to the World Honored One, 'I once obtained Dharanis (陀羅尼, mantras) from the Buddhas in past lives. I now wish to recite them, may you please grant permission.' At that time, the Buddha told Avalokiteśvara Bodhisattva, 'Excellent, excellent. You are greatly compassionate and wish to recite a divine mantra. Now is the right time.' At that time, Avalokiteśvara Bodhisattva immediately manifested the Hayagriva Rakshasa body (馬頭羅剎身), recited the great divine mantra named Hayagriva (何耶揭唎婆), emitted great light, overshadowing all the mantra deities who came, all of whom should be subdued, revealing only one body, standing alone. At that time, the Buddha told Avalokiteśvara

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菩薩言。我有佛神咒。名曰佛頂如來放光摩訶悉怛他般多羅攝一切咒王最勝金輪帝殊羅金剛大道場陀羅尼。極大尊重。為利益一切眾生。更無有上。唯佛與佛共相傳說。汝等應當一心受持。生希有想爾時阿難。于大眾中。頂禮佛足。而白佛言。自我出家。恃佛驕奢。愛求多聞故未證。無為遭彼梵天。邪術所惑。已蒙如來神咒冥助。其力得脫苦難。唯愿世尊。垂愍一切。廣為宣說。悲念此會。說諸咒者。及當來世現在輪迴者。聞佛神咒。獲大安樂。於時大地欻然震動。江河涌沸。日無精光。于虛空中。天雨七寶花。繽紛亂下。天諸香花。遍覆大地。天鼓自鳴。一切諸天。妓樂。歌詠。讚歎。遍虛空。香風四起。一切天仙。咸來雲集。繞佛百千萬匝。頂禮佛足。卻住一面。合掌歡喜。生希有心。嘆未曾有。瞻仰尊顏。目不暫舍。爾時十方諸佛。各敕一大菩薩。持諸花香。寶幢幡蓋。並各將兢伽沙眷屬。亦持香花。十方佛告大菩薩言。汝等持香花。于娑婆世界。供養釋迦如來。傳我教敕問訊起居時。諸菩薩承佛威力。來詣娑婆世界。至王舍大城眾會之中。繞佛三匝。頂禮佛足。卻住一面。以諸香花。散於虛空。作如是言。彼諸世尊。敕我來此問訊世尊。小病少惱。起居輕利。欲說大法。今正是時。唯愿世尊。為我等及一切眾

【現代漢語翻譯】 現代漢語譯本 菩薩說：『我有一個佛的神咒，名為佛頂如來放光摩訶悉怛他般多羅攝一切咒王最勝金輪帝殊羅金剛大道場陀羅尼（一切咒語之王，最殊勝的金輪，帝殊羅金剛大道場陀羅尼），極其尊貴重要，爲了利益一切眾生，再沒有比它更高的了。只有佛與佛之間互相傳授。你們應當一心受持，生起稀有難得的想法。』 這時，阿難（佛陀的十大弟子之一）在大眾中，頂禮佛足，稟告佛說：『我自從出家以來，仗著佛的恩寵而驕傲放縱，貪愛追求廣博的知識，所以沒有證得無為的境界，遭遇了梵天（色界天的天主）的邪術迷惑。已經蒙受如來神咒的暗中幫助，憑藉它的力量才得以脫離苦難。只希望世尊慈悲憐憫一切眾生，廣泛地為我們宣說此咒，悲憫這個法會中的人，以及未來世現在輪迴中的眾生，讓他們聽聞佛的神咒，獲得巨大的安樂。』 當時，大地忽然震動，江河翻騰沸涌，太陽失去了光輝。在天空中，下起了七寶花，繽紛散亂地落下。天上的各種香花，遍佈覆蓋大地。天鼓自動鳴響，一切諸天，奏樂、唱歌、讚歎，聲音遍滿虛空。香風從四面八方興起，一切天仙，都來雲集，圍繞佛百千萬圈，頂禮佛足，退到一旁站立，合掌歡喜，生起稀有難得的心，讚歎從未有過的事情，瞻仰佛的尊容，眼睛片刻也不離開。 這時，十方諸佛，各自派遣一位大菩薩，拿著各種花香、寶幢幡蓋，並且各自帶領恒河沙數般的眷屬，也拿著香花。十方佛告訴大菩薩說：『你們拿著香花，到娑婆世界（我們所居住的世界），供養釋迦如來（現在佛），傳達我的教令，問候起居安好。』 諸位菩薩承蒙佛的威力，來到娑婆世界，到達王舍大城（古印度城市）的法會之中，圍繞佛三圈，頂禮佛足，退到一旁站立，把各種香花，散於虛空，這樣說道：『那些世尊，派遣我等前來問候世尊，小病小惱是否減少，起居是否輕快便利，想要宣說大法，現在正是時候。只希望世尊，爲了我等及一切眾生』

【English Translation】 English version The Bodhisattva said, 'I have a Buddha's divine mantra, named 'Buddha's Top Radiance, Great Sitātapatra, All-Conquering Mantra King, Supreme Golden Wheel, Tejoraśi Vajra Great Mandala Dhāraṇī' (the king of all mantras, the most supreme golden wheel, Tejoraśi Vajra Great Mandala Dhāraṇī), which is extremely venerable and important. For the benefit of all sentient beings, there is nothing higher than it. Only Buddhas transmit it to each other. You should wholeheartedly receive and uphold it, and generate the thought of its rare and precious nature.' At that time, Ānanda (one of the Buddha's ten great disciples), in the assembly, prostrated at the Buddha's feet and reported to the Buddha, 'Since I left home, I have been arrogant and indulgent, relying on the Buddha's grace, and greedily seeking extensive knowledge. Therefore, I have not attained the state of non-action and have encountered the bewilderment of Brahma's (the lord of the Form Realm) evil arts. I have already received the secret assistance of the Thus Come One's divine mantra, and by its power, I was able to escape suffering. I only hope that the World Honored One will compassionately have pity on all sentient beings and widely proclaim this mantra for us, and have compassion on the people in this Dharma assembly, as well as sentient beings in future lives who are currently in the cycle of rebirth, so that they may hear the Buddha's divine mantra and obtain great peace and happiness.' At that time, the earth suddenly shook, rivers surged and boiled, and the sun lost its light. In the sky, seven-jeweled flowers rained down, scattering in a colorful and chaotic manner. Various fragrant flowers from the heavens covered the earth. Heavenly drums sounded automatically, and all the devas played music, sang, and praised, their voices filling the sky. Fragrant winds arose from all directions, and all the celestial beings gathered, circling the Buddha hundreds of thousands of times, prostrating at the Buddha's feet, and retreating to stand on one side, joining their palms in joy, generating a rare and precious mind, praising what had never happened before, gazing at the Buddha's venerable face, their eyes not leaving for a moment. At that time, the Buddhas of the ten directions each sent a great Bodhisattva, holding various fragrant flowers, jeweled banners and canopies, and each leading a retinue as numerous as the sands of the Ganges River, also holding fragrant flowers. The Buddhas of the ten directions told the great Bodhisattvas, 'You should take these fragrant flowers and go to the Sahā World (the world we live in) to make offerings to Śākyamuni Thus Come One (the present Buddha), convey my instructions, and inquire about his well-being.' The Bodhisattvas, receiving the Buddha's power, came to the Sahā World, arriving at the assembly in the great city of Rājagṛha (an ancient Indian city), circling the Buddha three times, prostrating at the Buddha's feet, and retreating to stand on one side, scattering various fragrant flowers in the sky, and saying, 'Those World Honored Ones have sent us to inquire about the World Honored One, whether small illnesses and afflictions have decreased, and whether your daily life is light and convenient. You wish to proclaim the great Dharma, and now is the right time. We only hope that the World Honored One, for us and all sentient beings'

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生說。爾時會中。一切聲聞。菩薩。人天大眾。龍神八部。普皆作禮。異口同音。而白佛言。世尊唯愿哀矜。為我渲說。我等樂聞。如來放光最勝自在力王秘密神咒。爾時世尊。已見十方諸佛菩薩人天請已。即入三昧。寂然不語。從肉髻中。涌出十道百寶光明。于光明中。又涌出千葉蓮華。臺上有化如來。結跏趺坐。蓮華臺中。其化佛頂上。復放十道百寶光明。遍照十方世界。一切毛孔。皆放香風。有大金輪在虛空中。轉其光明中。皆遍示現無量百千兢伽河俱知那庾多金剛密跡諸大神王力士。擎山持杵。迴天輪日。現大神通。衣甲晃耀。露仗刀劍。鐵棒輪索。弓箭釣棹。戎器鈴鐸。螺貝旌節。旗旛幢蓋。遍塞空中。或有雷電。震動大聲。日月無光。一切天龍。不安其宮。皆宮來雲集。一切猛獸背息毒心。普集大會。鬼神戰標。互相安慰。大眾仰觀。怖畏歡喜。各求哀祐。

爾時化佛。無見頂相。于其光中。出大梵音。宣說如是。歸命警悟群迷。即說偈曰。

南謨一切三世諸佛　　南謨一切諸菩薩 　南謨聲聞獨覺等　　南無一切諸鬼神 　各各明聽我所敕　　今當宣說大神咒 　一切聞者當歡喜　　恭敬作禮至心聽

佛印都有三十二。菩薩印十。金剛一十二。天四十。天日月十九。鬼十一。陀羅尼八

【現代漢語翻譯】 現代漢語譯本： 生說。當時法會上，所有的聲聞（Śrāvaka，聽聞佛法而證悟的弟子），菩薩（Bodhisattva，立志成佛的修行者），人天大眾，以及龍神八部（佛教中的八類護法神），都一起行禮，異口同聲地對佛說：『世尊，懇請您慈悲憐憫，為我們宣說。我們很樂意聽聞如來（Tathāgata，佛的稱號之一）所放光明中最殊勝自在力王秘密神咒。』 當時世尊，已經看到十方諸佛菩薩人天等的請求，於是進入三昧（Samādhi，禪定）。寂靜無聲，從肉髻（Uṣṇīṣa，佛頂上的肉瘤，是三十二相之一）中，涌出十道百寶光明。在光明中，又涌出千葉蓮華。蓮花臺上有一尊化身如來，結跏趺坐（Vajrāsana，一種坐禪姿勢）。蓮花臺中，那尊化身佛的頂上，又放出十道百寶光明，遍照十方世界。一切毛孔，都放出香風。有一個巨大的金輪在虛空中旋轉，在金輪的光明中，都普遍示現無量百千恒河沙數俱胝那由他（Koṭinayuta，巨大的數字單位）的金剛密跡諸大神王力士，他們擎著山，拿著杵，轉動天輪和太陽，顯現大神通。身上的盔甲閃耀著光芒，露出刀劍、鐵棒、輪索、弓箭、釣棹等武器，以及鈴鐸、螺貝、旌節、旗旛幢蓋，遍佈空中。有的地方雷電交加，發出巨大的聲音，日月無光。一切天龍，都感到不安，紛紛來到這裡聚集。一切猛獸都收斂了毒心，聚集在法會上。鬼神停止了爭鬥，互相安慰。大眾仰頭觀看，既感到恐懼又感到歡喜，各自祈求佛的保佑。 當時化身佛，沒有可見的頂相，在他的光明中，發出大梵音，宣說如下：『歸命警醒迷惑的眾生。』於是說了偈頌： 『皈依一切三世諸佛，皈依一切諸菩薩，皈依聲聞獨覺等，皈依一切諸鬼神，各位仔細聽我所說，現在將要宣說大神咒，一切聽聞者應當歡喜，恭敬作禮至心聽。』 佛印都有三十二種，菩薩印有十種，金剛印有十二種，天印有四十種，日月天印有十九種，鬼印有十一種，陀羅尼印有八種。

【English Translation】 English version: Thus he spoke. At that time, in the assembly, all the Śrāvakas (Disciples who attain enlightenment by hearing the Buddha's teachings), Bodhisattvas (Beings who aspire to attain Buddhahood), humans, gods, and the eight classes of beings including dragons and deities, all bowed respectfully and, with one voice, said to the Buddha: 'World-Honored One, we beseech you to have compassion and explain to us. We are eager to hear the most supreme, self-sovereign, powerful, and secret divine mantra that emanates from the light of the Tathāgata (One of the titles of the Buddha).' At that time, the World-Honored One, having seen the requests of all the Buddhas, Bodhisattvas, humans, and gods of the ten directions, entered into Samādhi (A state of meditative consciousness). Silent and without speaking, from the Uṣṇīṣa (The protuberance on the crown of the Buddha's head, one of the thirty-two major marks) on his head, there emanated ten rays of light adorned with hundreds of treasures. Within the light, there arose a thousand-petaled lotus flower. On the lotus platform was a manifested Tathāgata, seated in the Vajrāsana (A cross-legged meditation posture). From the crown of the head of that manifested Buddha on the lotus platform, there again emanated ten rays of light adorned with hundreds of treasures, illuminating all the worlds in the ten directions. From every pore of his body, fragrant winds emanated. A great golden wheel rotated in the empty sky, and within its light, countless hundreds of thousands of Ganges river sands of Koṭinayutas (A large numerical unit) of Vajra secret-mark great divine kings and powerful warriors were universally manifested, holding up mountains, wielding clubs, turning the wheel of heaven and the sun, displaying great supernatural powers. Their armor shone brilliantly, revealing swords, iron rods, wheels, ropes, bows, arrows, fishing rods, and other weapons, as well as bells, conches, banners, flags, and canopies, filling the sky. In some places, there was thunder and lightning, with great sounds shaking the earth, and the sun and moon lost their light. All the dragons and deities felt uneasy and gathered here. All the fierce beasts restrained their poisonous hearts and gathered at the assembly. Ghosts and spirits ceased their battles and comforted each other. The assembly looked up in awe and joy, each seeking the Buddha's protection. At that time, the manifested Buddha, without a visible crown, emitted a great Brahma sound from his light, proclaiming thus: 'Take refuge and awaken the deluded beings.' Then he spoke the following verse: 'Homage to all the Buddhas of the three times, Homage to all the Bodhisattvas, Homage to the Śrāvakas and Pratyekabuddhas (Those who attain enlightenment on their own), Homage to all the ghosts and spirits, Each of you listen carefully to my command, Now I will proclaim the great divine mantra, All who hear it should rejoice, Respectfully bow and listen with utmost sincerity.' There are thirty-two Buddha seals, ten Bodhisattva seals, twelve Vajra seals, forty Deva seals, nineteen Sun and Moon Deva seals, eleven ghost seals, and eight Dharani seals.

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十六。

大佛頂陀羅尼心咒(亦名一切佛心咒)

唵(一)薩婆怛他揭多曼嘌帝(二)缽羅伐帝揭多婆曳(三)唵(四)奢摩演都么么(某甲)寫薩婆跛閉瓢(五)莎悉底(二合)婆羅跛都(六)牟支牟支(七)毗牟支毗牟支(八)遮利遮利你(九)揭底(十)婆耶奇啰奶(十一乃解反)步地步地(十二)步陀步陀耶(十三)勃地利勃地利(十四)勃陀臨(十五)薩婆怛他揭多頡嘌陀耶(十六)樹瑟𪘨(二合十七竹皆反)莎訶

大佛頂大心咒印

常作以二中指。苾于無名指后。二大指各捻。頭指相拘。二中指於二無名指后。頭指相柱。二無名指摘豎。二小指縛中指摘豎。即是不可思議。

大佛頂破諸法印(一名金剛威怒契與小佛頂破諸法印。亦大頭金剛破諸契同)

以右手。作右中指屈。捻大指下文。大指縛中指直豎。頭指無名指小指三指摘豎也。

大佛頂制一切神力不畏解法印

以二中指無名指。無名指小指。相叉于掌內。二大母指屈入掌內。二頭指左押。右豎相叉。

已上三印用前咒。

大佛頂一切佛心咒印

一切諸菩薩咒印咒曰。

唵(一)跛折啰底(二)跛折啰(三)缽啰(二合)底瑟恥底輸提(四)怛他揭多沒陀羅(二合)地

【現代漢語翻譯】 現代漢語譯本 十六。

大佛頂陀羅尼心咒（亦名一切佛心咒）

唵(ōng)（一），薩婆(sà pó) 怛他(dá tuō) 揭多(jiē duō) 曼嘌帝(màn biāo dì)（二），缽羅(bō luó) 伐帝(fá dì) 揭多(jiē duō) 婆曳(pó yì)（三），唵(ōng)（四），奢摩(shē mó) 演都(yǎn dū) 么么(mó mó)（某甲）寫(xiě) 薩婆(sà pó) 跛閉瓢(bǒ bì piáo)（五），莎悉底(suō xī dǐ)（二合）婆羅(pó luó) 跛都(bǒ dū)（六），牟支(móu zhī) 牟支(móu zhī)（七），毗牟支(pí móu zhī) 毗牟支(pí móu zhī)（八），遮利(zhē lì) 遮利你(zhē lì nǐ)（九），揭底(jiē dǐ)（十），婆耶(pó yē) 奇啰奶(qí luō nǎi)（十一乃解反），步地(bù dì) 步地(bù dì)（十二），步陀(bù tuó) 步陀耶(bù tuó yē)（十三），勃地利(bó dì lì) 勃地利(bó dì lì)（十四），勃陀臨(bó tuó lín)（十五），薩婆(sà pó) 怛他(dá tuō) 揭多(jiē duō) 頡嘌陀耶(xié biāo tuó yē)（十六），樹瑟𪘨(shù sè zhēn)（二合十七竹皆反），莎訶(suō hē)

大佛頂大心咒印

常作以二中指。苾于無名指后。二大指各捻。頭指相拘。二中指於二無名指后。頭指相柱。二無名指摘豎。二小指縛中指摘豎。即是不可思議。

大佛頂破諸法印（一名金剛威怒契與小佛頂破諸法印。亦大頭金剛破諸契同）

以右手。作右中指屈。捻大指下文。大指縛中指直豎。頭指無名指小指三指摘豎也。

大佛頂制一切神力不畏解法印

以二中指無名指。無名指小指。相叉于掌內。二大母指屈入掌內。二頭指左押。右豎相叉。

已上三印用前咒。

大佛頂一切佛心咒印

一切諸菩薩咒印咒曰。

唵(ōng)（一），跛折啰底(bǒ zhé luō dǐ)（二），跛折啰(bǒ zhé luō)（三），缽啰(bō luó)（二合）底瑟恥底(dǐ sè chǐ dǐ) 輸提(shū tí)（四），怛他(dá tuō) 揭多(jiē duō) 沒陀羅(mò tuó luó)（二合）地(dì)

【English Translation】 English version Sixteen.

The Heart Mantra of the Great Buddha's Crown (also known as the All-Buddha Heart Mantra)

Oṃ (one), sarva tathāgata mantra prati (two), pra vartti gata bhaye (three), Oṃ (four), śamantu mama (name of person) sya sarva pāpebhyah (five), svasti (two syllables) vara prato (six), mucchi mucchi (seven), vi mucchi vi mucchi (eight), cali cali ni (nine), gati (ten), bhaya ghraṇi (eleven), bhūti bhūti (twelve), bhuta bhuta ye (thirteen), bodhi li bodhi li (fourteen), buddha lim (fifteen), sarva tathāgata hṛdaya (sixteen), śuddhe (two syllables seventeen), svāhā.

The Great Buddha's Crown Great Heart Mantra Mudra (hand gesture)

Always make it by placing the two middle fingers on the back of the two ring fingers. Each of the two thumbs presses the index fingers together. The two middle fingers are behind the two ring fingers. The index fingers support each other. The two ring fingers point upwards. The two little fingers bind the middle fingers, pointing upwards. This is inconceivable.

The Great Buddha's Crown Breaking All Dharma Mudra (also called the Vajra Wrath Seal and the Small Buddha's Crown Breaking All Dharma Mudra; also the same as the Great Head Vajra Breaking All Seals)

With the right hand, bend the right middle finger and press it against the base of the thumb. The thumb binds the middle finger, pointing straight up. The index finger, ring finger, and little finger all point upwards.

The Great Buddha's Crown Controlling All Divine Power Fearless Dissolution Mudra

Cross the two middle fingers, ring fingers, and little fingers inside the palm. Bend the two thumbs into the palm. The two index fingers cross each other, with the left pressing down and the right pointing upwards.

The above three mudras use the previous mantra.

The Great Buddha's Crown All-Buddha Heart Mantra Mudra

The mantra of all Bodhisattvas' mudras is:

Oṃ (one), vajra dṛti (two), vajra (three), pratiṣṭhati śuddhe (four), tathāgata mudrā dhi.

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瑟吒那地瑟恥底莎訶

大佛頂大忿怒印

二大指直豎。二中指直上。頭相柱。二頭指小曲頭當中指上節側倚。二無名指小指並相叉。頭出向外。

大佛頂縛大刀鬼印

以二大指直豎。左頭指屈頭。左大諸根外。右頭指小曲二手中指下。三指總屈掌中。

大佛頂灌頂咒(又名大佛頂甘露咒)

唵(一)牟你牟你伐㘑(二)阿毗詵者咩(三)薩㗚婆怛他揭多吽(四)么么(某甲)寫薩婆苾地也(二合五)毗曬雞(六)摩訶跛折羅(七)迦伐遮嬈羅(二合八)沒嘌(二合)嬈地利(二合)底(九)怛他揭多頡利達耶(十)地瑟恥多跛折隸(十一)莎訶

大佛頂灌頂印

平身並腳。以右手向脾上垂。以左手頭指無名指小指大指總屈。中指直立當額眉間。指甲[怡-臺+命]之若人作法。

根本重罪皆得除滅咒曰。

唵(一)阿蜜嘌多筏折㘑(二)嚩啰嚩啰(三)缽啰嚩毗輸提(四)唅唅泮泮屋屋莎訶

大佛頂甘露印。

苾右手中指于頭指間。頭指押大母指上節。大母指押小指甲上。若人作此印誦此咒。一切諸天將甘露灌。此人頂上不可思議。

大佛頂結界咒法

唵(一)阿密嘌多(二)毗盧羯你揭羅婆浴[剁-幾+ㄆ]尼阿羯羅沙尼

唅唅泮泮莎訶

大佛頂大心印契

以二中指相叉于掌內。二小指並豎。二大指並豎。二頭指各押大指頭。此印能攝一切心印。正法中能攝四種隨心印。若作諸法自在無礙。先作此印誦咒四十九遍。然後使用。

大佛頂心中心咒

唵(一)跋折羅(二)跋羅跋羅(三)印地嘌(二合)耶(四)毗輸達你(五)唅唅(六)噌嚧遮隸(七)迦嚧遮齒*(企-止+米)莎訶

若作此印念一切諸佛。一切諸佛至其人前。所有一切咒神衛護此人。是大護身也。並使役一切鬼神。若欲誦咒要。先誦佛心中心咒。護身用小佛頂甲印　以二手無名指小指並叉。于虎口中。出二中指。並豎二大指頭指。各押中指背上節文。二大指捻二中指內文。上節側大甲印。當胸前蹺出印。若欲作壇。結此印誦咒。步壇結界。神悉皆自至。若不作此印。諸大鬼神王。破人結界。作法不成。結此甲印。咒四十九遍。以將印胸二膊印膝㬶上。一切諸金剛眾。皆悉侍衛。見是佛身。一切外道。盡其神力。所不能壞。其跓步準前。唯改二大指捻中指文。亦名大契印。若有惡人。惡獸結此印。誦咒四十九遍。八萬四千金剛。百億諸佛衛護咒師。

又要百億諸佛同心印(一名佛轉輪印)。

以無名指。二小指相

【現代漢語翻譯】 現代漢語譯本 唅唅泮泮莎訶

大佛頂大心印契

以兩手中指交叉于掌內。兩小指並豎。兩大指並豎。兩食指各自按壓大指指頭。此印能攝受一切心印。正法中能攝受四種隨心印。如果要做諸法自在無礙，先結此印誦咒四十九遍，然後使用。

大佛頂心中心咒

唵(ōng)(種子字，表示皈依) 跋折羅(bá zhé luó)(金剛) 跋羅跋羅(bá luó bá luó)(光明) 印地嘌(yìn dì piào)(二合)(帝釋天) 耶(yē)(表示祈使) 毗輸達你(pí shū dá nǐ)(清凈) 唅唅(hán hán)(種子字) 噌嚧遮隸(cēng lú zhē lì)(光明照耀) 迦嚧遮齒*(企-止+米)(光明熾盛) 莎訶(suō hē)(圓滿)

如果結此印唸誦一切諸佛，一切諸佛會來到此人面前。所有一切咒神衛護此人，這是大護身。並且可以役使一切鬼神。如果要誦咒，要先誦佛心中心咒。護身用小佛頂甲印：用兩手無名指小指並在一起交叉于虎口中，伸出兩中指並豎，兩拇指食指各自按壓中指背上節紋，兩拇指捻兩中指內紋，上節側為大甲印。當胸前翹出印。如果要作壇，結此印誦咒，步壇結界，神都會自己來到。如果不結此印，諸大鬼神王會破壞人的結界，作法不能成功。結此甲印，咒四十九遍，用印印胸、兩膊、膝蓋上，一切諸金剛眾都會侍衛。見此為佛身。一切外道，用盡其神力，也不能破壞。其跓步準前，唯獨改變兩拇指捻中指紋。也名大契印。若有惡人、惡獸結此印，誦咒四十九遍，八萬四千金剛，百億諸佛衛護咒師。

又要百億諸佛同心印(一名佛轉輪印)。

用無名指、兩小指相

【English Translation】 English version Ham Ham Phat Phat Svaha

Great Buddha Crown Great Heart Seal Mudra

Cross the two middle fingers inside the palms. Keep the two little fingers upright and together. Keep the two thumbs upright and together. Each of the two index fingers presses on the tip of the thumb. This mudra can gather all heart seals. In the orthodox Dharma, it can gather four kinds of 'follow-the-heart' seals. If you want to perform all dharmas freely and without obstruction, first form this mudra and recite the mantra forty-nine times, and then use it.

Great Buddha Crown Heart Center Mantra

Om (seed syllable, representing refuge) Vajra (diamond) Bala Bala (light) Indriya (two combined)(Lord Indra) Ya (expressing entreaty) Vishuddhani (purification) Ham Ham (seed syllable) Culu Chale (shining light) Karu Cha [tooth*(Qi-stop+rice)] (intense light) Svaha (completion)

If you form this mudra and recite the names of all Buddhas, all Buddhas will come before that person. All mantra deities will protect this person; this is great body protection. And it can employ all ghosts and spirits. If you want to recite a mantra, you must first recite the Buddha Heart Center Mantra. For body protection, use the Small Buddha Crown Armor Mudra: Cross the ring fingers and little fingers of both hands together inside the tiger's mouth. Extend the two middle fingers and keep them upright. Each of the two thumbs and index fingers presses on the back of the middle finger's upper joint. The two thumbs twist the inner lines of the two middle fingers; the upper joint side is the Great Armor Mudra. Extend the mudra in front of the chest. If you want to create an altar, form this mudra and recite the mantra, walk the altar and establish boundaries; the deities will all come by themselves. If you do not form this mudra, the great ghost and spirit kings will break the person's boundaries, and the practice will not succeed. Form this Armor Mudra, recite the mantra forty-nine times, and use the mudra to mark the chest, both arms, and knees. All the Vajra assembly will attend and protect. Seeing this as the Buddha's body, all heretics, exhausting their divine power, cannot destroy it. The stepping is the same as before, only changing the two thumbs twisting the middle finger lines. It is also called the Great Seal Mudra. If there are evil people or evil beasts, form this mudra and recite the mantra forty-nine times, eighty-four thousand Vajras, and hundreds of millions of Buddhas will protect the mantra master.

Also, the Hundred Million Buddhas' United Heart Mudra (also called the Buddha Turning Wheel Mudra).

Use the ring finger and two little fingers to

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叉于掌內。二大指並豎。二中指並摘豎。二頭指各捻于中指背上節文。作此印時。百億諸佛。百億菩薩。百億金剛。四天王神。軍眾。皆來護念。令證無上正等菩提。一切諸惡。若見持印。皆生慈順。不起噁心。若王難兵難刀難欲害人者。結此印誦咒。四十九遍。惡賊自被縛。迷問告心。不解終不得覺知。此印甚大威力故。

佛頂身印。

反叉左右二無名指。二小指在於掌中直豎。二中指頭相柱。屈二食指頭。壓中指上節背。並豎二大指捻中指中節側。頭指來去。即說佛頂心咒曰。

那謨薩婆若耶(一)唵(二)多他揭都烏瑟膩(二合)沙(三)阿那婆盧(輕)枳跢(四)謨郁地(二合五)帝殊羅施(六)嗚𤙖(二合)什代羅什代羅(八)馱迦馱迦毗馱迦毗馱迦(十)陀羅陀羅(十一)毗馱羅毗馱羅(十二)瞋陀瞋陀(十三)頻陀頻陀(十四)嗚吽(二合)泮泮(十五)沙呵

破魔降伏印咒

準前身印。唯改二頭指豎頭相捻。以二中指各苾頭指上節背側。過頭相柱。並屈二大指。入于掌內。先當頂戴。至心恭敬。至心誦咒曰。

唵(一)室唎(二合)夜(二)娑醯莎訶

奉請印。

準前身印。改二頭指直豎。相去四寸半。並二大指直豎。去中指八分。誦佛頂心咒。

【現代漢語翻譯】 現代漢語譯本： 將雙手交叉于掌內。兩個大拇指並排豎立。兩個中指並排摘豎。兩個食指各自按在中指背上的節紋處。結此手印時，百億諸佛（Buddha，覺悟者），百億菩薩（Bodhisattva，有情覺悟者），百億金剛（Vajra，具有金剛般堅固的智慧者），四天王神（Four Heavenly Kings，佛教的護法神），及其軍隊，都會前來護念，使行者證得無上正等菩提（Anuttara-samyak-sambodhi，無上的、正確的、完全的覺悟）。一切諸惡，若見到此手印，都會生起慈悲順從之心，不起惡念。如果遇到王難、兵難、刀難，或者有人想要加害，結此手印並誦咒四十九遍，作惡的賊人自然會被束縛，迷惑而吐露實情，不解除手印終究無法覺醒。此手印具有極大的威力。

佛頂身印。

反向交叉左右兩無名指，兩個小指在掌中直立。兩個中指指頭相抵。彎曲兩個食指的指頭，壓在中指上節的背面。並排豎立兩個大拇指，捻在中指中間關節的側面。食指可以來回移動。然後唸誦佛頂心咒：

那謨薩婆若耶（Namo sarvajna-ya，皈命一切智者）(一) 唵（Om，宇宙之音）(二) 多他揭都烏瑟膩沙（Tathagato usnisa，如來頂髻）(二合) (三) 阿那婆盧枳跢（Anavolokita，無能勝觀）(四) 謨郁地（Mudri，印）(二合) (五) 帝殊羅施（Tejorasi，光明聚）(六) 嗚𤙖（Hum phat，種子字）(二合) (七) 什代羅什代羅（Citira citira，迅速，迅速）(八) 馱迦馱迦（Dhaka dhaka，燃燒，燃燒）(九) 毗馱迦毗馱迦（Vidhaka vidhaka，摧毀，摧毀）(十) 陀羅陀羅（Dhara dhara，保持，保持）(十一) 毗馱羅毗馱羅（Vidhara vidhara，分散，分散）(十二) 瞋陀瞋陀（Chinda chinda，切斷，切斷）(十三) 頻陀頻陀（Bhinda bhinda，粉碎，粉碎）(十四) 嗚吽（Hum phat，種子字）(二合) 泮泮（Phat phat，破，破）(十五) 娑呵（Svaha，成就）

破魔降伏印咒

按照之前的身印。只是改變兩個食指豎直，指頭相捻。用兩個中指各自按在食指上節背側，指尖相抵。並彎曲兩個大拇指，放入掌內。先要頂戴，至心恭敬。至心誦咒說：

唵（Om，宇宙之音）(一) 室唎（Sri，吉祥）(二合) 夜（Ye，啊）(二) 娑醯莎訶（Svaha，成就）

奉請印。

按照之前的身印。改變兩個食指直立，相距四寸半。並排兩個大拇指直立，距離中指八分。誦佛頂心咒。

【English Translation】 English version: Cross the hands inside the palms. The two thumbs are upright and side by side. The two middle fingers are upright and side by side. Each of the two index fingers presses on the back of the upper joint of the middle finger. When forming this mudra (hand gesture), hundreds of billions of Buddhas (Buddha, the awakened one), hundreds of billions of Bodhisattvas (Bodhisattva, an enlightened being), hundreds of billions of Vajras (Vajra, one with diamond-like wisdom), the Four Heavenly Kings (Four Heavenly Kings, guardians of Buddhism), and their armies will come to protect and support, enabling the practitioner to attain Anuttara-samyak-sambodhi (unsurpassed, complete enlightenment). All evils, upon seeing this mudra, will give rise to compassion and obedience, and will not generate evil thoughts. If one encounters royal troubles, military troubles, weapon troubles, or if someone intends to harm, form this mudra and recite the mantra forty-nine times, the evil thieves will naturally be bound, confused, and confess the truth. If the mudra is not released, they will not awaken. This mudra has great power.

The Buddha's Crown Body Mudra.

Reverse cross the left and right ring fingers, with the two little fingers upright in the palm. The tips of the two middle fingers touch each other. Bend the tips of the two index fingers, pressing them on the back of the upper joint of the middle fingers. Place the two thumbs upright side by side, pinching the sides of the middle joints of the middle fingers. The index fingers can move back and forth. Then recite the Buddha's Crown Heart Mantra:

Namo sarvajna-ya (Homage to the all-knowing one) (1) Om (The sound of the universe) (2) Tathagato usnisa (The crown of the Tathagata) (3) Anavolokita (Unsurpassed vision) (4) Mudri (Seal) (5) Tejorasi (Heap of light) (6) Hum phat (Seed syllables) (7) Citira citira (Quickly, quickly) (8) Dhaka dhaka (Burn, burn) (9) Vidhaka vidhaka (Destroy, destroy) (10) Dhara dhara (Hold, hold) (11) Vidhara vidhara (Scatter, scatter) (12) Chinda chinda (Cut, cut) (13) Bhinda bhinda (Smash, smash) (14) Hum phat (Seed syllables) (15) Phat phat (Break, break) (16) Svaha (Accomplishment)

Mudra and Mantra for Subduing Demons and Overcoming Obstacles

Follow the previous body mudra. Only change the two index fingers to be upright, with the tips touching each other. Use the two middle fingers to press on the back of the upper joints of the index fingers, with the tips touching each other. Bend the two thumbs and place them inside the palms. First, place the mudra on the crown of the head, with utmost sincerity and respect. Recite the mantra with utmost sincerity:

Om (The sound of the universe) (1) Sri (Auspiciousness) (2) Ye (Oh) (3) Svaha (Accomplishment)

Invocation Mudra.

Follow the previous body mudra. Change the two index fingers to be upright, separated by four and a half inches. Place the two thumbs upright side by side, eight fen (approximately 0.96 inches) away from the middle fingers. Recite the Buddha's Crown Heart Mantra.

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至要第四遍。二頭指漸漸屈入掌。咒滿十一遍。及手印和南頂禮向內散去。奉請印。請作花光印。蓮華捧足。亦名花光印。

二小指豎相捻。並二大指自餘六指散開直豎。微曲指節。以開花勢。咒滿七遍。並屈二大指向掌內。即禮拜向內。散去蓮華印。其座咒曰。

唵迦摩羅莎可(咒七遍)

洗凈真言(通諸部用。此真言咒水七反)

唵跋折攞么尼馱利唅唅泮泮

入觸處真言。

每上廁時用誦七遍。彈指三下。

唵矩嚕馱難𤙖社

每吃食時。誦此真言七遍。並辟除毗那夜迦。

唵室利嗚𤙖泮殺莎訶

凈口真言

唵娑帝天神那羅婆帝吒莎訶

先每唸誦。洗凈念七遍。凈身咒曰。

唵跛折羅么尼達唎吽泮吒泮吒娑訶

右從穢處過。誦此七遍。如香湯洗浴。仍滅罪觸。

護身印咒(出如意輪法)

二頭指二無名指二小指掌中右押左相叉。二中指屈頭於二頭背押相著。二大指並申捻二中指甲側。咒曰。

唵勾露陀那虎𤙖綽

作此印誦。此咒三遍。護身往諸觸處及上廁。如常有至一處。持土凈手。並嗽口齒。右手大指頭指中指。並微屈無名指。小指屈如鉤。咒曰。

唵睹麗矩嚕矩嚕娑婆訶

作此

【現代漢語翻譯】 現代漢語譯本 至要第四遍。兩手食指漸漸彎曲放入掌心。唸誦咒語滿十一遍。配合手印和合掌頂禮，向內散開。奉請印。請做花光印（Huā guāng yìn，Flower Light Mudra）。如蓮花般捧著雙足。也叫花光印（Huā guāng yìn，Flower Light Mudra）。 兩小指豎起互相捻合。併攏兩個大拇指，其餘六指散開直立。稍微彎曲指節，呈開放的花朵之勢。唸誦咒語滿七遍。然後彎曲兩個大拇指指向掌內。接著禮拜，向內散開蓮花印（Liánhuā yìn，Lotus Mudra）。其座咒說： 唵 迦摩羅 莎可 (ōng jiā mó luó shā kě)（唸誦七遍） 洗凈真言（xǐ jìng zhēnyán，Purification Mantra）（各部通用。此真言咒水七遍） 唵 跋折攞 么尼 馱利 唅 唅 泮 泮 (ōng bá zhé là mó ní tuó lì hán hán pàn pàn) 入觸處真言（rù chù chù zhēnyán，Entering Impure Place Mantra）。 每次上廁所時用，誦七遍。彈指三下。 唵 矩嚕 馱難 𤙖 社 (ōng jǔ lū tuó nán hōng shè) 每次吃東西時。誦此真言七遍。並且辟除毗那夜迦（Pínàyèjiā，Vinayaka）。 唵 室利 嗚 𤙖 泮 殺 莎訶 (ōng shì lì wū hōng pàn shā suō hē) 凈口真言（jìng kǒu zhēnyán，Mouth Purification Mantra） 唵 娑帝 天神 那羅 婆帝 吒 莎訶 (ōng suō dì tiānshén nàluó pó dì zhà suō hē) 先每次唸誦。洗凈念七遍。凈身咒說： 唵 跛折羅 么尼 達唎 吽 泮 吒 泮 吒 娑訶 (ōng pǒ zhé luó mó ní dá lì hōng pàn zhà pàn zhà suō hē) 右邊從污穢之處經過。誦此七遍。如用香湯洗浴。仍然可以滅罪除穢。 護身印咒（hù shēn yìn zhòu，Body Protection Mudra and Mantra）（出自如意輪法（Rúyì lún fǎ，Cintamanicakra）） 兩食指、兩無名指、兩小指在掌中右手壓左手交叉。兩中指彎曲指頭，在兩食指背部相抵靠。兩大拇指併攏伸直，捻兩中指指甲側面。咒語說： 唵 勾露 陀那 虎 𤙖 綽 (ōng gōu lù tuó nà hǔ hōng chuò) 做此手印，誦此咒語三遍。護身前往各種不凈之處以及上廁所。如果經常到一個地方。用土清潔手，並且漱口清潔牙齒。右手大拇指、食指、中指，都稍微彎曲，無名指、小指彎曲如鉤。咒語說： 唵 睹麗 矩嚕 矩嚕 娑婆訶 (ōng dǔ lì jǔ lū jǔ lū suō pó hē) 做此手印

【English Translation】 English version The fourth essential repetition. Gradually bend the two index fingers into the palms. Recite the mantra eleven times. Combine the hand mudra with prostration and scattering inward. Offer the Invocation Mudra. Please form the Flower Light Mudra (Huā guāng yìn). Holding the feet as if with a lotus flower. Also known as the Flower Light Mudra (Huā guāng yìn). Erect and join the two little fingers. Bring the two thumbs together, and spread the remaining six fingers straight up. Slightly bend the finger joints, forming the shape of an opening flower. Recite the mantra seven times. Then bend the two thumbs towards the palms. Then prostrate, scattering the Lotus Mudra (Liánhuā yìn) inward. The seat mantra is: Om Kamalasava (ōng jiā mó luó shā kě) (Recite seven times) Purification Mantra (xǐ jìng zhēnyán) (Universal for all sections. This mantra is chanted over water seven times) Om Vajra Mani Tali Hum Hum Phat Phat (ōng bá zhé là mó ní tuó lì hán hán pàn pàn) Entering Impure Place Mantra (rù chù chù zhēnyán). Use it every time you go to the toilet, reciting it seven times. Snap your fingers three times. Om Kulu Tana Hum She (ōng jǔ lū tuó nán hōng shè) Every time you eat. Recite this mantra seven times. And ward off Vinayaka (Pínàyèjiā). Om Shili Wu Hum Phat Sha Svaha (ōng shì lì wū hōng pàn shā suō hē) Mouth Purification Mantra (jìng kǒu zhēnyán) Om Sati Tianshen Naluo Boti Zha Svaha (ōng suō dì tiānshén nàluó pó dì zhà suō hē) First, recite it every time. Wash and recite seven times. The body purification mantra says: Om Bajiela Mani Dali Hum Phat Zha Phat Zha Svaha (ōng pǒ zhé luó mó ní dá lì hōng pàn zhà pàn zhà suō hē) Pass from the impure place on the right. Recite this seven times. Like bathing in fragrant water. Still able to extinguish sins and remove impurities. Body Protection Mudra and Mantra (hù shēn yìn zhòu) (From the Cintamanicakra (Rúyì lún fǎ) practice) The two index fingers, two ring fingers, and two little fingers are crossed in the palm, with the right hand pressing on the left. Bend the heads of the two middle fingers, pressing them against the backs of the two index fingers. Bring the two thumbs together and extend them, pinching the sides of the nails of the two middle fingers. The mantra says: Om Kulu Tana Hu Hum Chuo (ōng gōu lù tuó nà hǔ hōng chuò) Make this mudra and recite this mantra three times. Protect the body when going to various impure places and to the toilet. If you often go to one place. Clean your hands with soil, and rinse your mouth and clean your teeth. The thumb, index finger, and middle finger of the right hand are all slightly bent, and the ring finger and little finger are bent like hooks. The mantra says: Om Duli Kulu Kulu Svaha (ōng dǔ lì jǔ lū jǔ lū suō pó hē) Make this mudra

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印。承咒水七反。嗽口齒。並飲灑掃解一切金剛鬼神。吃兩手反合掌背相著。當想嗔怒。誦咒二七遍。已急翻兩手。正合掌已。又誦七遍。即以兩手。急攉開之。

四天王真言曰。

那謨剌怛啰㗌哩夜耶(一)那謨折睹嚕摩訶阇耶(二)鞞毗處吒矩(三)摩訶阇耶(四)毗盧博芻摩訶阇耶(五)地利阿室睹嚕(六)娑陀耶娑陀耶訶底檀訶底檀勃陀婆底(七)菩提薩埵娑耶(八)缽剌底迦(九)勃陀三婆底蘇利耶婆底(十)旃陀羅婆底(十一)醯醯底(十二)遮窒底(十三)虎虎摩訶婆底(十四)醯醯摩訶婆底(十五)娑婆斫芻目鉗畔陀尼沙訶(十六)

結界[捺-示+土]契(出俱胝經是)

其契相。以左右二中指二無名指相叉入掌。右押左。左頭指屈如鉤。右頭指直豎。二大指合面相著。即成妙真言曰。

唵準你泥枳邏耶莎訶

誦一遍。以契大指。觸地一回。如草[捺-示+土]勢。三度作印。

結外火院火界契

其契以左手蜜掩。右手背相重直豎。二大指相去二寸許。即成妙言曰。

唵阿三么祇你𤙖莎嚩訶

誦三遍。以契右旋三度。即是。

唵吉多利吉

複次若患癩惡瘡。若痛身。咒水七遍。浴身得愈。

複次若蜈蚣。蛇蝎。

【現代漢語翻譯】 現代漢語譯本： 印。承接咒水七次反轉。漱口潔齒。並飲用灑掃，解除一切金剛鬼神。吃的時候兩手反合掌，背部相靠。應當想像嗔怒之相。誦咒二十七遍。之後迅速翻轉兩手。正面合掌之後。又誦七遍。隨即用兩手。迅速地撥開。

四天王真言曰： 那謨剌怛啰㗌哩夜耶(一)（皈命三寶）那謨折睹嚕摩訶阇耶(二)（皈命四天大王）鞞毗處吒矩(三)（毗沙門天王）摩訶阇耶(四)（大王）毗盧博芻摩訶阇耶(五)（增長天王大王）地利阿室睹嚕(六)（持國天王）娑陀耶娑陀耶訶底檀訶底檀勃陀婆底(七)（成就，成就，摧伏，摧伏，覺悟）菩提薩埵娑耶(八)（菩薩）缽剌底迦(九)（反擊）勃陀三婆底蘇利耶婆底(十)（覺悟，太陽）旃陀羅婆底(十一)（月亮）醯醯底(十二)（呼喚）遮窒底(十三)（堅定）虎虎摩訶婆底(十四)（大力）醯醯摩訶婆底(十五)（大力）娑婆斫芻目鉗畔陀尼沙訶(十六)（一切眼縛解脫）

結界[捺-示+土]契（出自俱胝經）： 其手印的相狀。用左右兩手中指和無名指交叉放入掌中。右壓左。左手食指彎曲如鉤。右手食指直立。兩個大拇指合攏，指面相靠。即成。妙真言曰： 唵準你泥枳邏耶莎訶 誦一遍。用手印的大拇指。觸地一次。如草[捺-示+土]之勢。三次作印。

結外火院火界契： 其手印以左手遮蔽。右手背部相重，垂直豎立。兩個大拇指相距二寸左右。即成。妙言曰： 唵阿三么祇你𤙖莎嚩訶 誦三遍。用手印向右旋轉三圈。即可。

唵吉多利吉

再次，如果患有癩病惡瘡。或者身體疼痛。咒水七遍。沐浴身體就能痊癒。

再次，如果被蜈蚣、蛇、蝎子咬傷。

【English Translation】 English version: Seal. Receive the mantra water, reversing it seven times. Rinse the mouth and teeth. Also, drink and sprinkle to dispel all Vajra ghosts and spirits. When consuming, bring both hands together in reverse prayer, with the backs touching. One should visualize an angry expression. Recite the mantra twenty-seven times. Then, quickly flip both hands. After bringing the palms together in a normal prayer position. Recite it again seven times. Immediately use both hands to push outwards rapidly.

The Four Heavenly Kings Mantra says: Namo Ratna Trayaya (1) (Homage to the Three Jewels) Namo Catur Maharājāya (2) (Homage to the Four Great Kings) Vaisravanaya (3) (Vaisravana, the Heavenly King) Maharājāya (4) (Great King) Virūpāksāya Maharājāya (5) (Virupaksa, the Heavenly King, Great King) Dhrtarāstrāya (6) (Dhritarashtra, the Heavenly King) Sadhaya Sadhaya Hanta Hanta Buddha Bhakti (7) (Accomplish, Accomplish, Subdue, Subdue, Awakening) Bodhisattva Svaha (8) (Bodhisattva) Pratigha (9) (Repel) Buddha Sambhava Surya Bhakti (10) (Awakening, Sun) Chandra Bhakti (11) (Moon) He He Ti (12) (Calling) Chardi Ti (13) (Firm) Huhu Maha Bhakti (14) (Great Power) He He Maha Bhakti (15) (Great Power) Svaha Chaksu Mukham Bandhani Svaha (16) (All eye bonds be released)

Boundary Seal Mudra (From the Kotikarna Sutra): The form of the mudra. Interlock the middle and ring fingers of both the left and right hands inside the palms. The right hand presses on the left. The left index finger is bent like a hook. The right index finger is held straight up. The two thumbs are joined, with the surfaces touching. Thus, it is formed. The wonderful true mantra says: Om Jvalini Kila Ya Svaha Recite it once. Use the thumb of the mudra. Touch the ground once. Like the gesture of grass [Nata-Shi+Tu]. Make the seal three times.

Seal of the Outer Fire Court Fire Boundary: The mudra is formed by concealing the left hand. The back of the right hand is placed on top, held straight up. The two thumbs are separated by about two inches. Thus, it is formed. The wonderful mantra says: Om Asama Gagini Hum Svaha Recite it three times. Rotate the mudra three times to the right. That is it.

Om Kili Kili

Furthermore, if one suffers from leprosy or malignant sores. Or if the body is in pain. Consecrate water with the mantra seven times. Bathing the body will bring healing.

Furthermore, if bitten by a centipede, snake, or scorpion.

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龍獸。虎狼。師子。馬豬狗等咬。咒以水一遍洗其處。即滅。

複次有法。若被符晝咒詛[病-丙+猒]蠱成病者。咒芥子七粒。以打病人。打即自知厭處。又咒一遍。灌其頂上。得除差。

複次有人病。為鬼所作。當敕四天王。守護病人。咒石榴枝一遍打虛空中。令其病人道名字。

複次若婁瘡病或一日二日發。三日發者。咒灰一把。以用圍繞病人。即得除。差複次若有一切法不成驗。皆由業障在身。取東流水咒七遍。以灌咒師頂上。即得神驗。令彼咒神心生附著。複次咒師身中。若有障難者。取牛黃一分。咒之七遍。涂髮際則得無障礙。複次若有毒藥之所害者。咒藍汁或井花水。咒一遍。以灌鼻中。即差。

複次井花水一升七遍。日初出時。向日自服之。諸病悉得愈。余水向日散之。天下眾生。所有病障。皆悉消滅。

複次咒水一遍。及白芥子一粒。咒一遍。水散宅中。咒白芥子七粒。埋宅中。一切鬼神不取入。

複次有法。咒水一遍。以用灌頂。及洗面一切口舌官事消滅。人見歡喜。

複次有法。若涉大海江河山川曠野。咒水一遍。而去即無畏。

複次若山谷中林中空閑處。燒香散花。誦咒。一切諸佛。菩薩。天龍。鬼神。悉來現身。為說妙法。乃至授與神

【現代漢語翻譯】 現代漢語譯本： 被龍獸、虎、狼、獅子、馬、豬、狗等咬傷，用咒過的水清洗傷處一遍，即可消除。

再次，有一種方法。如果被符咒、白晝的詛咒、[病-丙+猒]蠱等導致生病，咒語加持芥子七粒，用來打病人。被打后，病人自己就會知道被厭勝的地方。再咒語加持一遍，灌到病人的頭頂上，就能去除病痛，痊癒。

再次，如果有人生病，是鬼所為，應當敕令四大天王守護病人。咒語加持石榴枝一遍，在虛空中抽打，讓病人說出（鬼的）名字。

再次，如果是瘰疬瘡病，或者一日、二日發作，三日發作，咒語加持灰一把，用來圍繞病人，就能去除病痛，痊癒。再次，如果一切法術都不靈驗，都是因為業障在身。取東流之水，咒語加持七遍，用來灌到咒師的頭頂上，就能得到神驗，讓那些咒神心生依附。再次，如果咒師自身有障礙，取牛黃一分，咒語加持七遍，塗在髮際，就能沒有障礙。再次，如果被毒藥所害，咒語加持藍汁或者井花水，咒語加持一遍，用來灌到鼻子里，就能痊癒。

再次，取井花水一升，咒語加持七遍，在太陽剛出來的時候，面向太陽自己服用。各種疾病都能痊癒。剩餘的水面向太陽潑灑，天下眾生所有的病障，都能全部消滅。

再次，咒語加持水一遍，以及白芥子一粒，咒語加持一遍，把水灑在宅中。咒語加持白芥子七粒，埋在宅中，一切鬼神都不能進入。

再次，有一種方法。咒語加持水一遍，用來灌頂，以及洗臉，一切口舌是非官司都能消滅，人們見了會心生歡喜。

再次，有一種方法。如果涉過大海、江河、山川、曠野，咒語加持水一遍，然後去，就沒有畏懼。

再次，如果在山谷中、樹林中、空閑處，燒香散花，誦咒，一切諸佛（Buddha），菩薩（Bodhisattva），天龍（Deva and Naga），鬼神（Ghost and spirit），都會現身，為你宣說妙法，乃至授予神通。

【English Translation】 English version: If bitten by dragon beasts, tigers, wolves, lions, horses, pigs, dogs, etc., chant over water and wash the affected area once, and it will be extinguished.

Furthermore, there is a method. If one becomes ill due to charms, daytime curses, or [病-丙+猒]gu (a type of witchcraft), chant over seven mustard seeds and use them to strike the patient. Upon being struck, the patient will know the location of the curse. Chant again and pour it over the patient's head to remove the illness and recover.

Furthermore, if someone is ill due to the actions of ghosts, one should command the Four Heavenly Kings (Cāturmahārājakāyikas) to protect the patient. Chant over a pomegranate branch once and strike the empty air, causing the patient to speak the name (of the ghost).

Furthermore, if it is scrofula sores that develop in one, two, or three days, chant over a handful of ashes and use them to surround the patient, and the illness will be removed and recovery will occur. Furthermore, if all methods are ineffective, it is due to karmic obstacles in the body. Take eastward-flowing water, chant over it seven times, and pour it over the head of the mantra practitioner (mantrin), and divine efficacy will be obtained, causing those mantra deities to become attached. Furthermore, if there are obstacles within the mantra practitioner's body, take one part of ox gallstone, chant over it seven times, and apply it to the hairline to be free from obstacles. Furthermore, if one is harmed by poison, chant over indigo juice or well flower water once, and pour it into the nose to recover.

Furthermore, take one liter of well flower water and chant over it seven times. At sunrise, face the sun and drink it yourself. All illnesses will be healed. Scatter the remaining water towards the sun, and all the illnesses and obstacles of all beings in the world will be extinguished.

Furthermore, chant over water once, and over one white mustard seed once. Sprinkle the water in the house. Chant over seven white mustard seeds and bury them in the house, and all ghosts and spirits will not be able to enter.

Furthermore, there is a method. Chant over water once and use it to pour over the head and wash the face, and all verbal disputes and lawsuits will be extinguished, and people will be delighted to see you.

Furthermore, there is a method. If crossing the great ocean, rivers, mountains, or wilderness, chant over water once and proceed without fear.

Furthermore, if in valleys, forests, or secluded places, burn incense, scatter flowers, and recite mantras, all Buddhas (Buddha), Bodhisattvas (Bodhisattva), Devas and Nagas (heavenly dragons), ghosts and spirits (Ghost and spirit) will appear, expound the wonderful Dharma, and even bestow supernatural powers.

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仙之藥。

複次若患勢風。頭痛。面目熱疼。咒蘇酪蜜一遍。涂之即愈。

複次若有惡人。欲來相害者。日未出時。至心誦咒三遍。一切口舌惡人。自然消滅。

複次有法。欲求索他人財物。誦咒七遍往來皆得。

複次于凈室中。燒香誦咒。一切天女悉皆現身。作天妓樂。供養咒師。或從求覓。天上飲食悉隨意。

複次若人相憎嫉者。咒水一遍散彼兩門上。俱生喜悅。

複次若賣買市易。咒孔雀毛一遍。持之行。得大利益。

複次若人卒死。經三日。咒二十一遍。復咒石榴枝。打頂上七下則活。

複次有人猝死。被鬼打者。咒水一遍。灑其面上。即得蘇息。

複次若於塔中。或凈室內。取其凈土。和合栴檀。用作三級方壇。隨其大小。以種種草花。佈散壇上。取一琉璃瓶。盛滿醍醐。

復以舍利七粒。置於瓶內。置壇上。作法之人。于其壇西。敷凈席坐。至心䠒跪。燒香散花。誦持大咒。不經七遍。爾時舍利。即放光明。照其行者。誦咒之人。至心頂禮發願。取此醍醐。身自服之。一切障難。悉除滅。又取捨利。作囊盛之以用頂戴。一切諸佛菩薩天龍鬼神恒不遠離。圍繞守護。視之如佛。一切眾生。見者歡喜。恭敬供養。

阿難。此法不可思議

【現代漢語翻譯】 現代漢語譯本 仙之藥。

再者，如果患有勢風（一種疾病），出現頭痛、面部發熱疼痛等癥狀，可以唸誦咒語一遍，然後用酥酪蜜塗抹患處，即可痊癒。

再者，如果有惡人想要加害，在太陽未出來時，至誠地念誦咒語三遍，一切口舌是非和惡人，自然會消滅。

再者，有一種方法，想要索取他人的財物，唸誦咒語七遍，往來都能如願得到。

再者，在乾淨的房間里，燒香唸誦咒語，一切天女都會現身，演奏天上的音樂，供養咒師。或者向咒師請求，天上的飲食都能隨意獲得。

再者，如果有人互相憎恨嫉妒，唸誦咒語一遍，將水灑在他們兩家的門上，他們都會心生喜悅。

再者，如果進行買賣交易，唸誦咒語一遍，然後拿著孔雀毛去，可以獲得巨大的利益。

再者，如果有人突然死亡，經過三天，唸誦咒語二十一遍，再念誦咒語加持石榴枝，用石榴枝敲打死者頭頂七下，就能復活。

再者，如果有人突然死亡，是被鬼打死的，唸誦咒語一遍，將水灑在他的臉上，就能立刻甦醒。

再者，如果在佛塔中，或者乾淨的房間里，取乾淨的泥土，和合栴檀（一種香料），用來製作三級方形的壇，根據壇的大小，用各種草和花，鋪散在壇上。取一個琉璃瓶，盛滿醍醐（一種乳製品）。

再將七粒舍利（佛陀或高僧火化后的遺物）放入瓶內，放置在壇上。作法的人，在壇的西邊，鋪設乾淨的蓆子坐下，至誠地跪拜，燒香散花，誦持大咒。不用經過七遍，這時舍利就會放出光明，照耀作法的人。誦咒的人，至誠地頂禮發願，取用這些醍醐，親自服用，一切障礙和災難，都會消除滅盡。又取捨利，做成囊袋盛放，用來頂戴。一切諸佛菩薩、天龍鬼神，恒常不會遠離，圍繞守護，看待舍利如同佛陀。一切眾生，見到舍利的人都會歡喜，恭敬供養。

阿難（佛陀的弟子），這種方法不可思議。

【English Translation】 English version The Medicine of Immortals.

Furthermore, if one suffers from 'Shi Feng' (a type of illness), experiencing headaches and hot, painful sensations on the face, chant the mantra once over 'Su Lao Mi' (clarified butter, cheese, and honey), and apply it. This will bring immediate relief.

Furthermore, if there are wicked individuals intending to cause harm, before sunrise, sincerely recite the mantra three times. All slanderous tongues and evil people will naturally disappear.

Furthermore, there is a method to acquire the wealth and possessions of others. Recite the mantra seven times, and success will be achieved in all endeavors.

Furthermore, in a clean room, burn incense and recite the mantra. All heavenly maidens will manifest, performing celestial music and making offerings to the mantra practitioner. They may even grant requests, providing heavenly food and drink at will.

Furthermore, if people harbor hatred and jealousy towards each other, chant the mantra once over water and sprinkle it on the doorsteps of both parties. They will both experience joy and happiness.

Furthermore, in buying and selling transactions, chant the mantra once over a peacock feather and carry it with you. Great benefits will be obtained.

Furthermore, if someone suddenly dies and three days have passed, chant the mantra twenty-one times. Then, chant over a pomegranate branch and strike the top of the deceased's head seven times, and they will be revived.

Furthermore, if someone dies suddenly, struck by a ghost, chant the mantra once over water and sprinkle it on their face. They will immediately regain consciousness.

Furthermore, in a pagoda or a clean room, take clean earth and mix it with 'Zhan Tan' (sandalwood). Use it to create a three-tiered square altar, according to its size. Scatter various grasses and flowers on the altar. Take a 'Liu Li' (crystal) bottle and fill it with 'Ti Hu' (clarified butter).

Then, place seven 'She Li' (relics of the Buddha or a high-ranking monk after cremation) inside the bottle and place it on the altar. The practitioner should sit on a clean mat to the west of the altar, kneeling sincerely, burning incense, scattering flowers, and reciting the great mantra. Before seven recitations are completed, the 'She Li' will emit light, illuminating the practitioner. The mantra reciter should sincerely prostrate and make vows, taking this 'Ti Hu' and consuming it personally. All obstacles and difficulties will be eliminated. Also, take the 'She Li', place them in a pouch, and wear it on the crown of the head. All Buddhas, Bodhisattvas, 'Tian Long' (heavenly dragons), and spirits will never leave, surrounding and protecting, regarding it as the Buddha. All sentient beings who see it will rejoice, respectfully making offerings.

Ananda (Buddha's disciple), this method is inconceivable.

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。福德力能。令眾生無諸災難。果報圓滿。

複次若一切眾生。見惡獸慾食之。誦咒指之。即伏不起。俱得解脫。

複次若黑月二十九日夜。向曠野冢間。燒香誦咒。即得毗舍阇鬼。而來頂禮。或將珍寶供養。若欲令使者看事。一切善惡悉知。阿難。我今為汝說大印陀羅尼母能破惡業。以二頭指屈入掌中。以二大母指押頭指中節文。上以下三指各合掌誦咒。此名佛頂光陀羅尼印。阿難復以右手大母指押中指節甲上。余指申之。名為如來善集陀羅尼印。

複次右手大母指。押二小指無名指甲上。余指申之。名為敕語印。如來當用此印。教化天人阿修羅等。佛告阿難。我滅度后。有人能日日誦此神咒七遍。應消一切極大重罪。獲大善愿無邊功德。譬如有人。以四天下珍寶佈施修行檀波羅蜜。如是功德。百千萬倍。不如於晨朝。佛像前。至心誦持。是咒七遍。功德福力。比前功德。百分不及。其一分乃至算數譬喻所不能及。是咒能令持者。速證圓滿。菩提道場。十方如來。一切贊說嘆汝。于來世成佛不謬。身光照曜。一切佛剎。阿難。在在處處。國土眾生。隨有此咒。天龍歡喜。風雨順時。五穀豐熟。人民安樂。亦能鎮一切惡星。隨方變怪。一切災障。悉皆不起。人無狂死。杻械枷鎖。不著其身。盡夜睡

【現代漢語翻譯】 現代漢語譯本：福德的力量能夠使眾生沒有各種災難，果報圓滿。

再次，如果一切眾生，看見惡鬼吃食物，誦咒指向它，惡鬼立即伏地不起，都能得到解脫。

再次，如果在黑月二十九日夜晚，面向曠野墳地，燒香誦咒，就能得到毗舍阇鬼（一種惡鬼）前來頂禮，或者拿來珍寶供養。如果想要使喚鬼使檢視事情，一切善惡都能知曉。阿難（佛陀的弟子），我現在為你宣說大印陀羅尼母，能夠破除惡業。用兩手的食指彎曲放入掌中，用兩個大拇指按壓食指的中間關節紋路，上面以下的三根手指各自合掌誦咒。這叫做佛頂光陀羅尼印。阿難，再次用右手大拇指按壓中指的指甲上，其餘手指伸直，這叫做如來善集陀羅尼印。

再次，右手大拇指按壓小指和無名指的指甲上，其餘手指伸直，這叫做敕語印。如來應當用這個手印，教化天人阿修羅（一種神道）等。佛告訴阿難，我滅度后，有人能夠每天誦持這個神咒七遍，應當消除一切極大的重罪，獲得大的善愿和無邊的功德。譬如有人，用四大天下的珍寶佈施，修行檀波羅蜜（佈施的修行），這樣的功德，百千萬倍，不如在早晨，在佛像前，至誠懇切地誦持這個咒語七遍。這個功德福力，比前面的功德，百分之一都不及，乃至用算數譬喻都不能相比。這個咒語能夠使持誦者，迅速證得圓滿的菩提道場。十方如來，一切都贊說嘆美你，在未來世成佛不會有錯謬，身光照耀一切佛剎。阿難，在任何地方，國土眾生，只要有這個咒語，天龍（天上的神龍）都會歡喜，風調雨順，五穀豐收，人民安樂，也能鎮壓一切惡星，隨著方位變化產生的怪異現象，一切災難障礙，全部都不會發生。人不會橫死，刑具枷鎖，不會加在他們身上，可以盡情安睡。

【English Translation】 English version: The power of merit and virtue can enable sentient beings to be free from all disasters, and their karmic rewards will be complete.

Furthermore, if all sentient beings see evil spirits eating food, and recite a mantra while pointing at them, the evil spirits will immediately prostrate and not rise, and all will be liberated.

Furthermore, on the night of the twenty-ninth day of the dark month, facing the wilderness among the tombs, burn incense and recite the mantra, and you will receive the Piśāca ghost (a type of evil spirit) who will come to prostrate and offer precious treasures. If you want to command the ghost messengers to observe matters, they will know all good and evil. Ānanda (Buddha's disciple), I will now speak to you about the Great Seal Dhāraṇī Mother, which can destroy evil karma. Bend the two index fingers of both hands into the palms, and press the middle joint lines of the index fingers with the two thumbs. The three fingers above and below each join the palms and recite the mantra. This is called the Buddha's Crown Light Dhāraṇī Seal. Ānanda, again, press the nail of the middle finger with the thumb of the right hand, and extend the remaining fingers. This is called the Tathāgata's Auspicious Gathering Dhāraṇī Seal.

Furthermore, press the nails of the little finger and ring finger with the thumb of the right hand, and extend the remaining fingers. This is called the Command Seal. The Tathāgata should use this seal to teach gods, humans, asuras (a type of deity), and others. The Buddha told Ānanda, after my Parinirvana, if someone can recite this divine mantra seven times every day, they should eliminate all extremely heavy sins and obtain great good wishes and boundless merits. For example, if someone uses the treasures of the four continents to give alms and practice Dāna-pāramitā (the perfection of giving), such merit is a hundred thousand times less than reciting this mantra seven times with sincerity in front of the Buddha's image in the morning. The merit and blessings of this mantra are less than one percent of the previous merit, and cannot be compared even with calculations and metaphors. This mantra can enable the holder to quickly attain the perfect Bodhi field. All the Tathāgatas of the ten directions will praise and admire you, and you will certainly become a Buddha in the future, and your body's light will illuminate all Buddha lands. Ānanda, in every place, in every country, wherever there is this mantra, the dragons (divine dragons in the heavens) will rejoice, the wind and rain will be timely, the five grains will be abundant, and the people will be peaceful and happy. It can also suppress all evil stars and the strange phenomena that change with the directions, and all disasters and obstacles will not arise. People will not die violently, and instruments of torture and shackles will not be placed on their bodies, and they can sleep peacefully all night.

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眠。常無惡夢。阿難。是娑婆世界。有八萬四千災變惡星。二十八大惡星而為上首。復有八大惡星。以為其主。作種種形。出現於世界。能生眾生。種種災異。有此咒地。悉皆銷滅。若能持者。獲大安穩。十二由旬。成結界地。諸惡災祥。永不能入。是故如來。宣說如是。秘密無上陀羅尼神咒。住首楞嚴三昧。說不能盡。與閻浮提作大依止。貧者之寶。聚病者之良藥。盲者之導師。菩提之大道。無復障礙。一切餓鬼。貧窮眾生。得大富樂。牢獄禁閉。皆得解脫。阿難若人散亂心。非三摩地。心暫憶持是咒。一切菩薩。金剛。聲聞。緣覺。仙人。龍神八部。常來營衛。何況決定。菩提心生。生不生藥叉羅剎家。及一切阿修羅家。乃至餓鬼畜生等。有形無形。有想無想。有足無足。蚖蛇蝮蝎。蠢動含靈之類。如是惡處。一經于耳。皆悉不再受。是身若讀誦。若書寫解說帶佩。若藏諸色。供養劫劫。不生貧窮下賤。所生恒識宿命智。富貴自在。當來得諸天宮中生。是故能令破戒之者。戒根清凈。不精進者自成精進。無智惠者便成智惠。不凈者不齋戒。如是皆悉具足莊嚴。善男子。未誦咒時。破持咒之後。眾破戒罪。無間輕重。一時消滅。縱經飲酒。食啖五辛種種不凈。能令一切金剛。諸佛菩薩。天仙鬼神。龍王八部。不將為

【現代漢語翻譯】 現代漢語譯本 睡眠時不做噩夢。阿難（Ananda）。這個娑婆世界（Saha World）有八萬四千種災變惡星，以二十八大惡星為首，又有八大惡星作為它們的主宰，化作各種各樣的形態出現在世間，能夠給眾生帶來各種各樣的災難和變異。如果這個咒語所在的地方，所有的災難都會消失。如果有人能夠受持這個咒語，就能獲得極大的安穩，十二由旬（Yojana，古印度長度單位）之內，都能成為結界之地，各種邪惡的災禍永遠無法進入。所以如來（Tathagata）宣說了這個秘密無上的陀羅尼（Dharani）神咒，安住在首楞嚴三昧（Surangama Samadhi）中，所說的功德利益是說不盡的，它能給閻浮提（Jambudvipa，我們所居住的這個世界）帶來巨大的依靠，是貧窮者的珍寶，是疾病者的良藥，是盲人的導師，是通往菩提（Bodhi，覺悟）的大道，沒有任何障礙。一切餓鬼（Preta），貧窮的眾生，都能獲得巨大的財富和快樂，被關在牢獄中的人，都能得到解脫。阿難（Ananda），如果有人心散亂，沒有進入三摩地（Samadhi，禪定）的狀態，只要心中稍微憶念這個咒語，一切菩薩（Bodhisattva）、金剛（Vajra）、聲聞（Sravaka）、緣覺（Pratyekabuddha）、仙人、龍神八部，都會常常來守護他，更何況是已經決定發起菩提心的人呢。這個人不會投生到藥叉（Yaksa）、羅剎（Rakshasa）的家庭，以及一切阿修羅（Asura）的家庭，乃至餓鬼、畜生等，所有有形無形、有想無想、有足無足，蚖蛇蝮蝎，蠢動含靈的眾生，像這樣的惡處，只要曾經聽過這個咒語，都將不再受生。如果有人讀誦、書寫、解說、佩戴這個咒語，或者將它藏在各種顏色的絲絹中供養，生生世世都不會生在貧窮下賤的地方，所生之處恒常具有宿命智，富貴自在，將來能夠生在諸天宮中。因此，這個咒語能夠使破戒的人，戒根清凈；不精進的人，自然成就精進；沒有智慧的人，便能成就智慧；不乾淨或者不齋戒的人，都能具足莊嚴。善男子，在沒有誦咒之前，即使犯了持咒之後所犯的各種破戒罪，無論是無間地獄的重罪還是輕罪，都能一時消滅。縱然曾經飲酒、食用五辛等各種不凈之物，也能使一切金剛、諸佛菩薩、天仙鬼神、龍王八部，不認為你是不凈的。

【English Translation】 English version Sleeping without nightmares. Ananda, in this Saha World, there are eighty-four thousand calamitous and evil stars, with the twenty-eight great evil stars as their leaders, and eight great evil stars as their masters, transforming into various forms and appearing in the world, capable of bringing all kinds of disasters and anomalies to sentient beings. If this mantra is present in a place, all disasters will disappear. If someone can uphold this mantra, they will obtain great peace and stability, and within twelve yojanas (ancient Indian unit of length), it will become a bounded area, and all kinds of evil omens will never be able to enter. Therefore, the Tathagata proclaimed this secret and supreme Dharani mantra, abiding in the Surangama Samadhi, the merits and benefits of which cannot be fully described. It can bring great reliance to Jambudvipa (the world we live in), it is the treasure of the poor, the good medicine for the sick, the guide for the blind, and the great path to Bodhi (enlightenment), without any obstacles. All pretas (hungry ghosts) and poor sentient beings can obtain great wealth and happiness, and those imprisoned in jails can be liberated. Ananda, if someone's mind is scattered and not in a state of Samadhi (meditative concentration), as long as they slightly remember this mantra in their mind, all Bodhisattvas, Vajras, Sravakas, Pratyekabuddhas, immortals, dragon gods, and the eight classes of beings will often come to protect them, let alone those who have already resolved to generate the Bodhi mind. This person will not be reborn into the families of Yakshas, Rakshasas, and all Asuras, or even pretas, animals, etc., all beings with or without form, with or without thought, with or without feet, venomous snakes and scorpions, and all kinds of wriggling creatures. Such evil places, once they have heard this mantra, will no longer be reborn there. If someone recites, writes, explains, or wears this mantra, or keeps it in silks of various colors for offering, they will never be born in poor and lowly places in life after life, and wherever they are born, they will always have knowledge of past lives, be wealthy and free, and will be born in the heavenly palaces in the future. Therefore, this mantra can purify the precepts of those who have broken them, naturally accomplish diligence for those who are not diligent, bring wisdom to those who have no wisdom, and fully adorn those who are unclean or do not observe precepts. Good man, before reciting the mantra, even if you have committed various transgressions after holding the mantra, whether they are heavy sins of the Avici hell or light sins, they can be eliminated at once. Even if you have drunk alcohol, eaten the five pungent roots, and various unclean things, it can make all Vajras, Buddhas, Bodhisattvas, heavenly immortals, ghosts and gods, dragon kings, and the eight classes of beings not regard you as unclean.

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過設著不凈破弊衣服。坐臥凈處。及不凈處。悉同清凈。縱不作壇。不入道場。亦不行道。但誦咒還同入壇。行道功德。無有異也。

喚一切菩薩咒。

唵婆慎若波多沙訶

以左右手。合掌當心上。胡跪坐。以左手中指。屈押右手中指中節背上。二大母指向前。余指合之。若咒師未作壇。但每作此印。向佛前。誦咒七遍。燒香頂禮。即誦。滅八十劫重罪。

大佛頂如來放光悉怛多缽怛羅諸菩薩萬行品第二

爾時佛說咒以次說印法。告菩薩大眾言。汝等諸天鬼神。一切䠒跪合掌。咸作是言。我等今者。愿樂守護。而說咒曰也。

喚不空罥索菩薩印咒曰。

唵伊醘伊醘薩低耶波多曳莎訶

以左右手。小指相叉向。二大指屈在掌中。余指散之。誦前咒七遍。若作壇了。即先作此印。每日誦前咒。供養菩薩。滅破戒罪。

喚馬鳴菩薩印咒曰。

喚馬鳴菩薩時須向日。噓口含水。向日𠹀之。即誦仰印。

唵薩婆毗耶忿流忿流頭豆頭豆頭豆頭豆咄力咄力咄力咄力莎訶

以左右二掌。十指相叉。合掌當心。誦七遍。頂禮菩薩。求聰明。若每日作此印。供養菩薩。滅愚癡罪業。

喚觀世音菩薩印咒曰。

唵薩婆薩埵毗耶呵毗耶呵莎訶

【現代漢語翻譯】 現代漢語譯本 穿著破舊不凈的衣服，安住于清凈或不凈之處，都同樣視為清凈。即使不設壇場，不進入道場，也不進行特定的修行儀式，僅僅誦持咒語，也等同於進入壇場，具有與實地修行相同的功德，沒有任何差別。

呼喚一切菩薩咒：

唵 婆慎若 波多 沙訶 (Om Bhashin Ruo Bo Duo Suo He)

將左右手合掌于胸前上方，胡跪而坐。左手中指彎曲，按壓在右手中指的中節背部。兩個大拇指朝前伸直，其餘手指合攏。如果持咒者尚未設立壇場，只需每次結此手印，面向佛像，誦咒七遍，燒香頂禮，然後誦咒，即可消滅八十劫的深重罪業。

《大佛頂如來放光悉怛多缽怛羅諸菩薩萬行品第二》

這時，佛陀在宣說咒語之後，接著宣說手印法。佛陀告訴菩薩大眾說：『你們這些天神、鬼神，都要跪下合掌。』他們都說：『我們現在，願意守護。』於是宣說咒語如下：

呼喚不空罥索菩薩印咒：

唵 伊醘 伊醘 薩低耶 波多曳 莎訶 (Om Yi Ge Yi Ge Sa Di Ye Bo Duo Yi Suo He)

將左右手的小指交叉相扣，兩個大拇指彎曲放在掌心之中，其餘手指散開。誦持前面的咒語七遍。如果已經設立了壇場，就先結此手印。每日誦持前面的咒語，供養菩薩，可以消除毀犯戒律的罪過。

呼喚馬鳴菩薩印咒：

呼喚馬鳴菩薩時，必須面向太陽，口中含水，向太陽噴灑。然後誦持以下手印和咒語：

唵 薩婆 毗耶 忿流 忿流 頭豆 頭豆 頭豆 頭豆 咄力 咄力 咄力 咄力 莎訶 (Om Sa Po Pi Ye Fen Liu Fen Liu Tou Dou Tou Dou Tou Dou Du Li Du Li Du Li Du Li Suo He)

將左右兩掌的十指交叉相扣，合掌于胸前。誦持七遍，頂禮菩薩，可以祈求獲得聰明智慧。如果每日結此手印，供養菩薩，可以消除愚癡的罪業。

呼喚觀世音菩薩印咒：

唵 薩婆 薩埵 毗耶 呵 毗耶 呵 莎訶 (Om Sa Po Sa Duo Pi Ye He Pi Ye He Suo He)

【English Translation】 English version Wearing soiled and impure clothes, residing in clean or unclean places, all are regarded as equally pure. Even without setting up an altar, entering a temple, or performing specific rituals, merely reciting the mantra is equivalent to entering the altar and possesses the same merits as actual practice, without any difference.

The Mantra for Summoning All Bodhisattvas:

Om Bhashin Ruo Bo Duo Suo He (唵婆慎若波多沙訶)

Bring the left and right palms together at the upper part of the chest, kneel on one knee. Bend the middle finger of the left hand and press it against the back of the middle joint of the right middle finger. Extend both thumbs forward, and join the remaining fingers. If the mantra practitioner has not yet set up an altar, simply form this mudra each time, face the Buddha image, recite the mantra seven times, burn incense, and prostrate. Then recite the mantra to eradicate the heavy sins of eighty kalpas (aeons).

The Second Chapter: Universal Conduct of the Bodhisattvas from the Surangama Sutra's Great Buddha-Crown Radiant Light White Umbrella Dharani

At this time, after the Buddha spoke the mantra, he then spoke the mudra method. The Buddha told the Bodhisattva assembly: 'All of you gods and spirits must kneel and join your palms.' They all said: 'We are now willing to protect.' Then they spoke the mantra as follows:

The Mudra and Mantra for Summoning Amoghapasha Bodhisattva (不空罥索菩薩):

Om Yi Ge Yi Ge Sa Di Ye Bo Duo Yi Suo He (唵伊醘伊醘薩低耶波多曳莎訶)

Interlock the little fingers of the left and right hands, bend the two thumbs and place them in the palms, and spread the remaining fingers. Recite the preceding mantra seven times. If the altar has already been set up, first form this mudra. Recite the preceding mantra daily and make offerings to the Bodhisattva to eradicate the sins of breaking precepts.

The Mudra and Mantra for Summoning Ashvajit Bodhisattva (馬鳴菩薩):

When summoning Ashvajit Bodhisattva, one must face the sun, hold water in the mouth, and spray it towards the sun. Then recite the following mudra and mantra:

Om Sa Po Pi Ye Fen Liu Fen Liu Tou Dou Tou Dou Tou Dou Du Li Du Li Du Li Du Li Suo He (唵薩婆毗耶忿流忿流頭豆頭豆頭豆頭豆咄力咄力咄力咄力莎訶)

Interlock the ten fingers of the left and right palms, and bring the palms together at the chest. Recite seven times, prostrate to the Bodhisattva, and pray for intelligence. If you form this mudra daily and make offerings to the Bodhisattva, you can eradicate the sins of ignorance.

The Mudra and Mantra for Summoning Avalokiteshvara Bodhisattva (觀世音菩薩):

Om Sa Po Sa Duo Pi Ye He Pi Ye He Suo He (唵薩婆薩埵毗耶呵毗耶呵莎訶)

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以左右二手。脘相著。十指相去三寸。如蓮華開。供養菩薩。若人每日仰印供養。滅八萬劫生死之罪。

喚文殊師利菩薩印咒曰。

唵曼殊室利耶波多曳娑訶

以左右二手。無名指在掌。二中指直豎。二大指向前。相去一寸來去。若人每日作此印。供養菩薩。千劫罪。

喚龍樹菩薩印咒曰。

唵薩婆漚波提莎訶

以左手掌仰向。右手脘上。右手掌覆。二掌背相背如蛇口。若人遇毒龍蛇傷。作此印向之喚千手手眼菩薩印法咒曰。

唵扇泥阿波曳沙訶

以左右二手。中指相叉。二無名指相鉤在掌中。二大指屈小曲。二頭指相交在押右。二小指相交合掌。若人每日。作此印供養。滅千劫之罪。若作法時用此印。喚菩薩。

喚虛空藏菩薩印咒曰。

唵薩婆多毗耶周流周流莎訶

以左手五指。小屈當右手掌中。左手五指直豎。若人每日作此印。供養菩薩。滅二十劫生死之罪。

喚地藏菩薩印咒曰。

唵嚕呵嚕呵嚕呵莎訶

以右手。中指已下屈在掌中。二指直豎。左手五指忿拳兩脘相向。若人每日作此印。供養菩薩。滅千劫罪。

喚日藏菩薩印咒曰。

唵薩婆婆多曳莎訶

以左右二手合脘。十指相叉。合掌當心。若人

【現代漢語翻譯】 現代漢語譯本： 以左右手，手腕相靠，十指分開約三寸，如蓮花開放，供養菩薩。如果有人每日仰仗此手印供養，可消除八萬劫生死之罪。

召請文殊師利菩薩（Manjushri Bodhisattva，智慧的象徵）的印咒說：

唵 曼殊室利耶 波多曳 娑訶 (Om Manjushriye Patoje Svaha)

以左右手，無名指置於掌中，兩中指直立，兩大拇指向前，相距一寸左右。如果有人每日做此手印，供養菩薩，可消除千劫罪。

召請龍樹菩薩（Nagarjuna Bodhisattva，中觀學派創始人）的印咒說：

唵 薩婆 漚波提 莎訶 (Om Sarva Upati Svaha)

以左手掌心向上，置於右手手腕上，右手掌心向下覆蓋，兩掌背相對，如蛇口狀。如果有人遇到毒龍或蛇咬傷，做此手印朝向它。召請千手千眼菩薩（Sahasrabhuja-sahasranetra Bodhisattva，具有千手千眼的菩薩）的印法咒語說：

唵 扇泥 阿波曳 娑訶 (Om Shani Apaje Svaha)

以左右手，中指交叉，兩無名指相鉤于掌中，兩大拇指彎曲，兩食指相交疊于右方，兩小指相交合掌。如果有人每日做此手印供養，可消除千劫之罪。如果在作法時使用此印，可以召請菩薩。

召請虛空藏菩薩（Akasagarbha Bodhisattva，象徵福德與智慧）的印咒說：

唵 薩婆 多 毗耶 周流周流 莎訶 (Om Sarva Ta Bhiya Zhouliu Zhouliu Svaha)

以左手五指略微彎曲置於右手掌中，左手五指直立。如果有人每日做此手印供養菩薩，可消除二十劫生死之罪。

召請地藏菩薩（Ksitigarbha Bodhisattva，救度地獄眾生）的印咒說：

唵 嚕呵 嚕呵 嚕呵 莎訶 (Om Ruha Ruha Ruha Svaha)

以右手，中指以下彎曲于掌中，食指和中指直立，左手五指握拳，兩手腕相對。如果有人每日做此手印供養菩薩，可消除千劫罪。

召請日藏菩薩（Suryagarbha Bodhisattva，象徵光明）的印咒說：

唵 薩婆 婆 多曳 莎訶 (Om Sarva Bhava Taje Svaha)

以左右手手腕相合，十指交叉，合掌于胸前。如果有人

【English Translation】 English version: With the left and right hands, the wrists touching, the ten fingers separated by about three inches, like a lotus flower opening, offer to the Bodhisattva. If a person relies on this mudra (hand gesture) to make offerings daily, they can eliminate the sins of eighty thousand kalpas (aeons) of birth and death.

The mantra for invoking Manjushri Bodhisattva (symbol of wisdom) says:

Om Manjushriye Patoje Svaha

With the left and right hands, place the ring fingers in the palms, the two middle fingers erect, the two thumbs forward, separated by about one inch. If a person makes this mudra daily, offering to the Bodhisattva, they can eliminate the sins of a thousand kalpas.

The mantra for invoking Nagarjuna Bodhisattva (founder of the Madhyamaka school) says:

Om Sarva Upati Svaha

With the left palm facing upwards, placed on the wrist of the right hand, the right palm facing downwards covering it, the backs of the two palms facing each other like a snake's mouth. If a person encounters a poisonous dragon or snake bite, make this mudra facing it. The mantra for invoking Thousand-Armed Thousand-Eyed Bodhisattva (Sahasrabhuja-sahasranetra Bodhisattva, the Bodhisattva with a thousand arms and a thousand eyes) says:

Om Shani Apaje Svaha

With the left and right hands, cross the middle fingers, hook the two ring fingers in the palms, bend the two thumbs slightly, cross the two index fingers overlapping on the right, cross the two little fingers and join the palms. If a person makes this mudra daily for offerings, they can eliminate the sins of a thousand kalpas. If using this mudra during rituals, you can invoke the Bodhisattva.

The mantra for invoking Akasagarbha Bodhisattva (symbol of blessings and wisdom) says:

Om Sarva Ta Bhiya Zhouliu Zhouliu Svaha

With the five fingers of the left hand slightly bent and placed in the palm of the right hand, the five fingers of the left hand erect. If a person makes this mudra daily for offerings to the Bodhisattva, they can eliminate the sins of twenty kalpas of birth and death.

The mantra for invoking Ksitigarbha Bodhisattva (savior of beings in hell) says:

Om Ruha Ruha Ruha Svaha

With the right hand, bend the fingers below the middle finger into the palm, the index and middle fingers erect, the five fingers of the left hand in a fist, the two wrists facing each other. If a person makes this mudra daily for offerings to the Bodhisattva, they can eliminate the sins of a thousand kalpas.

The mantra for invoking Suryagarbha Bodhisattva (symbol of light) says:

Om Sarva Bhava Taje Svaha

With the wrists of the left and right hands joined, the ten fingers crossed, palms joined at the chest. If a person

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每日作此印。供養菩薩。滅千劫罪。

喚龍仙菩薩印咒曰。

唵婆提多婆多曳莎訶

以左右二中指相叉在掌。二無名指相叉。二小指相鉤。二大指柱。二頭指合脘。若人每日作此印供養滅千劫之罪。

大佛頂如來放光悉怛多諸金剛品第三

喚金剛藏王金剛軍主印(亦喚金剛母同咒曰)。

室哩(二合)智縛社羅波尼娑羅馱摩訶肥地耶(二合)羅社婆羅憚多羅摩戰荼𦘺地也羅社伊呬伊呬皤伽畔尸伽蘭

若作法安置訖。三迴繞壇。作彈舌聲。一切金剛。各守本位。一切鬼神。無敢入內。

喚央俱尸金剛咒曰。

唵嚩社羅央俱尸波多曳沙訶

反叉二無名指。二小指在掌中豎。二中指頭相柱。二頭指苾在二中指背後第三節下。頭相柱。並二大指附中上合脘。大指來去。

喚吒訶娑金剛咒(亦名大笑金剛)。

唵縛社羅吒沙訶娑(引)那摩伊呬伊呬沙訶

以二中指各苾在二無名指頭相柱。二小指頭開直豎。相去一寸許。二大指押二無名指第二節側文。合脘脘頭指屈。頭相柱。頭指來去。

喚大摧碎金剛印咒曰。

唵縛社羅縛社利尼瞿致尼槃陀馱遮槃陀馱遮吽泮吒莎呵

以二小指苾於二無名指背豎二無名指相柱頭。二大指並

【現代漢語翻譯】 現代漢語譯本 每日結此手印，供養菩薩，可消滅千劫的罪業。

召喚龍仙菩薩的手印和咒語如下：

唵 婆提多 婆多曳 莎訶

將左右兩手中指交叉于掌心，兩無名指也交叉，兩小指相鉤，兩大拇指並立，兩食指合併貼于手腕。如果有人每日結此手印供養，便可消滅千劫的罪業。

《大佛頂如來放光悉怛多諸金剛品》第三

召喚金剛藏王金剛軍主的手印（也稱金剛母，咒語相同）如下：

室哩（二合）智 縛社羅 波尼 娑羅 馱 摩訶 肥地耶（二合）羅 社 婆羅 憚多羅 摩 戰荼 𦘺 地也 羅 社 伊呬 伊呬 皤 伽 畔 尸 伽蘭

如果作法安置完畢，繞壇三圈，發出彈舌的聲音。一切金剛，各自守護本位。一切鬼神，沒有敢進入壇內的。

召喚央俱尸金剛的咒語如下：

唵 嚩社羅 央俱尸 波多曳 莎訶

反向交叉兩無名指，兩小指在掌中豎立，兩中指指頭相抵，兩食指彎曲置於兩中指背後第三節下方，指頭相抵，兩大拇指附在中指上方合併貼于手腕，大拇指來回移動。

召喚吒訶娑金剛的咒語（也名大笑金剛）如下：

唵 縛社羅 吒 沙 訶娑（引）那摩 伊呬 伊呬 莎訶

將兩中指分別彎曲抵在兩無名指的指頭處，兩小指指頭分開直立，相距約一寸，兩大拇指按在兩無名指第二節側面的紋路上，合併貼于手腕，手腕處的食指彎曲，指頭相抵，食指來回移動。

召喚大摧碎金剛的手印和咒語如下：

唵 縛社羅 縛社利尼 瞿致尼 槃陀 馱 遮 槃陀 馱 遮 吽 泮 吒 莎呵

將兩小指彎曲抵在兩無名指的背部，豎起兩無名指，指頭相抵，兩大拇指並立

【English Translation】 English version Performing this mudra (hand gesture) daily and making offerings to the Bodhisattvas will eradicate the sins of a thousand kalpas (aeons).

The mudra and mantra for summoning the Dragon Immortal Bodhisattva are as follows:

Om Bhatita Bhataye Svaha

Cross the left and right middle fingers inside the palms. Cross the two ring fingers as well. Hook the two little fingers together. Keep the two thumbs upright and together. Join the two index fingers and press them against the wrists. If a person performs this mudra daily and makes offerings, it will eradicate the sins of a thousand kalpas.

Chapter 3: The Vajra Section of the Great Buddha's Crown, the Tathagata's Emanation of Light, Sitātapatra

The mudra for summoning Vajra Garbha King (Vajradhatu King) and Vajra Army Chief (also called Vajra Mother, the mantra is the same) is as follows:

Śrī Jñā Vajra Pāṇi Sara Dharma Mahā Vidya Ra Sha Bhara Dantura Ma Chanda Krodha Ya Ra Sha Ihi Ihi Bhagavan Śighram

If the ritual arrangement is completed, circumambulate the altar three times, making a tongue-clicking sound. All the Vajras, each guard their respective positions. All ghosts and spirits, dare not enter within.

The mantra for summoning Ankusha Vajra is as follows:

Om Vajra Ankusha Pataye Svaha

Cross the two ring fingers in reverse. Erect the two little fingers inside the palms. The tips of the two middle fingers touch each other. Bend the two index fingers and place them behind the third section below the two middle fingers. The tips touch each other. And the two thumbs are attached to the upper part of the middle fingers, joining at the wrists. Move the thumbs back and forth.

The mantra for summoning Tatahaasa Vajra (also known as Great Laughing Vajra) is:

Om Vajra Tata Saha Hasa Namah Ihi Ihi Svaha

Bend each of the two middle fingers and press them against the tips of the two ring fingers, which touch each other. Keep the tips of the two little fingers open and erect, about an inch apart. Press the two thumbs against the side lines of the second section of the two ring fingers. Join at the wrists, bending the index fingers at the wrists, with the tips touching each other. Move the index fingers back and forth.

The mudra and mantra for summoning the Great Crushing Vajra are as follows:

Om Vajra Vajrini Ghutini Bandha Dhaja Bandha Dhaja Hum Phat Svaha

Bend the two little fingers against the backs of the two ring fingers. Erect the two ring fingers, with the tips touching each other. Keep the two thumbs together.

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屈頭入中指節頭指來去。

喚商羯羅金剛咒曰。

唵縛社羅適商迦羅訶耶訶耶那槃那槃陀泮吒陀吒陀

反叉兩手中指無名指小指右押左。二無名指于中指背後相交。二中指直豎。頭側相柱柱。頭指鉤無名指頭。二大指捻二中指頭。齊以二中指大指頭柱。頂上面作瞋色。

喚馬頭金剛印咒曰。

唵波羅毗悉多嚩社羅尼嚩嚩支沙訶

咒白芥子。繞壇。兩手從中已下三指向外相叉。各縛著手背合掌。二食指直豎。相去五分許。並二大指相著。各屈一節。勿著食指。頭指來去。

喚尼藍婆金剛印咒曰(亦名大青面)。

唵縛社羅藥叉耶啰社吽吽泮吒莎呵

以左手中指以下三指屈在掌中。右手亦然。二頭指相柱。二大指來去。

喚烏樞沙摩金剛印咒曰。

唵悉馱室氈茶縛社羅矩嚕盤馱盤馱吽吽泮吒

以左手叉腰。四指向前。右手作拳。頭指直豎。作期克鬼印同。

喚火頭金剛印咒曰。

唵縛社羅波尼馱訶馱訶吽吽泮泮

左右二手並仰。二手大指屈押二甲指上節。二大指來去。

喚金剛童女印咒曰。

吽吽縛社唎尼波多曳莎訶

以童子印背之右押左。即是若人每日作此印。吉口舌。

喚金剛連鎖印咒曰。

【現代漢語翻譯】 現代漢語譯本： 屈頭入中指節頭指來去。 喚商羯羅金剛（Śaṅkara-vajra，意為『商羯羅金剛』）咒曰： 『唵 縛社羅 適 商迦羅 訶耶 訶耶 那 槃那 槃陀 泮吒 陀吒 陀』 反叉兩手中指、無名指、小指，右押左。二無名指于中指背後相交。二中指直豎，頭側相柱。頭指鉤無名指頭。二大指捻二中指頭。齊以二中指大指頭柱頂上面，作瞋色。 喚馬頭金剛（Hayagrīva-vajra，意為『馬頭金剛』）印咒曰： 『唵 波羅 毗悉多 嚩社羅 尼 嚩 嚩 支 娑訶』 咒白芥子，繞壇。兩手從中已下三指向外相叉，各縛著手背合掌。二食指直豎，相去五分許。並二大指相著，各屈一節，勿著食指。頭指來去。 喚尼藍婆金剛（Nīlāmbaravajra，意為『青衣金剛』）印咒曰（亦名大青面）： 『唵 縛社羅 藥叉 耶 啰社 吽 吽 泮吒 莎呵』 以左手中指以下三指屈在掌中，右手亦然。二頭指相柱。二大指來去。 喚烏樞沙摩金剛（Ucchuṣma-vajra，意為『不凈金剛』）印咒曰： 『唵 悉馱 室氈茶 縛社羅 矩嚕 盤馱 盤馱 吽 吽 泮吒』 以左手叉腰，四指向前。右手作拳，頭指直豎，作期克鬼印同。 喚火頭金剛（Agnivajra，意為『火頭金剛』）印咒曰： 『唵 縛社羅 波尼 馱訶 馱訶 吽 吽 泮 泮』 左右二手並仰。二手大指屈押二甲指上節。二大指來去。 喚金剛童女（Vajrakumārī，意為『金剛童女』）印咒曰： 『吽 吽 縛社唎 尼 波多曳 莎訶』 以童子印背之右押左，即是若人每日作此印，吉口舌。 喚金剛連鎖（Vajraśṛṅkhala，意為『金剛連鎖』）印咒曰：

【English Translation】 English version: Bend the head and insert it into the middle finger joint, moving the index finger back and forth. The mantra for invoking Śaṅkara-vajra (Śaṅkara-vajra, meaning 'Śaṅkara Vajra') is: 'Oṃ vajra śaṃkara hāya hāya na bandha bandha phaṭa thaṭa tha' Interlock the middle, ring, and little fingers of both hands, with the right hand pressing on the left. Cross the two ring fingers behind the middle fingers. Keep the two middle fingers upright, with their sides touching. Hook the index fingers onto the tips of the ring fingers. Press the two thumbs onto the tips of the two middle fingers. Align the tips of the two middle fingers and thumbs on top, creating an angry expression. The mudra and mantra for invoking Hayagrīva-vajra (Hayagrīva-vajra, meaning 'Horse-Headed Vajra') are: 'Oṃ para visṭa vajra ni va va chi svāhā' Chant over white mustard seeds and scatter them around the altar. Interlock the three fingers from the middle finger downwards of both hands outwards, each binding the back of the hand in a hand clasp. Keep the two index fingers upright, separated by about five fen. Bring the two thumbs together, each bent at one joint, without touching the index fingers. Move the index fingers back and forth. The mudra and mantra for invoking Nīlāmbaravajra (Nīlāmbaravajra, meaning 'Blue-Clad Vajra') (also known as Great Blue Face) are: 'Oṃ vajra yakṣa ye rāśa hūṃ hūṃ phaṭ svāhā' Bend the three fingers from the middle finger downwards of the left hand into the palm, and do the same with the right hand. Keep the two index fingers touching. Move the two thumbs back and forth. The mudra and mantra for invoking Ucchuṣma-vajra (Ucchuṣma-vajra, meaning 'Unclean Vajra') are: 'Oṃ siddha śīta jñāna vajra kuru bandha bandha hūṃ hūṃ phaṭ' Place the left hand on the waist, with the four fingers pointing forward. Make a fist with the right hand, keeping the index finger upright, the same as the threatening ghost mudra. The mudra and mantra for invoking Agnivajra (Agnivajra, meaning 'Fire-Headed Vajra') are: 'Oṃ vajra pāṇi daha daha hūṃ hūṃ pha pha' Keep both hands facing upwards. Bend the thumbs of both hands and press them on the upper joints of the index fingers. Move the two thumbs back and forth. The mudra and mantra for invoking Vajrakumārī (Vajrakumārī, meaning 'Vajra Maiden') are: 'Hūṃ hūṃ vajriṇi pataye svāhā' Make the child mudra with the back of the hands, with the right hand pressing on the left. If one performs this mudra daily, it will bring auspiciousness to speech. The mudra and mantra for invoking Vajraśṛṅkhala (Vajraśṛṅkhala, meaning 'Vajra Chain') are:

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吽吽縛社羅訶那訶那盤馱訶盤馱訶吒

十指各向內急挽。若覆之即為內印。若但作此印。一切鬼自去。

喚蘇悉地金剛印咒曰。

唵蘇悉地伽羅伽羅莎呵

反叉后二指掌中並豎。二中指頭相柱小曲。二頭指各在二中指背。頭當中指第三節。勿著小許。並二大指頭捻中指第二節。頭指來去。

大佛頂如來放光悉怛多諸天品第四

喚最勝天王印咒曰。

唵健尼迦羅社泮

起立地。二腳相離二尺許。腳指並齊。左右手中指屈。中指節在掌中。次並二大指押上。左右頭指無名小指頭揹著。三指側皆開合腕。以二大指下節。當額上著。頭指向上。若作法。怖有惡魔常來。此印繞壇。

喚帝釋天眾印咒曰。

唵室利地𦘺曳印。馱羅吽泮

以二無名指交在掌中。二大指押柱二中指中節。二頭指相去三寸。二小指頭相柱。二頭來去。若作此印。供養帝釋。令人貴滅罪。

喚東方天王印咒曰。

唵提破羅吒波多曳莎訶

左右二手並作拳。二大指直豎。右手拳重左手拳上。若人作此法。用此印法結界。天王即來。

喚南方天王印咒曰。

唵毗嚕澤迦𦘺地曳沙訶

如東方天王印。唯改右手中指直豎。大指屈入掌。若作法

【現代漢語翻譯】 現代漢語譯本 吽吽縛社羅訶那訶那盤馱訶盤馱訶吒 十指各自向內迅速彎曲。如果反過來覆蓋，就是內印。如果僅僅做這個手印，一切鬼怪自然退去。 召喚蘇悉地（Susiddhi，成就）金剛印的咒語說： 唵蘇悉地伽羅伽羅莎呵 反向交叉后，兩個食指在掌中並排豎立。兩個中指指尖相抵，稍微彎曲。兩個食指分別在兩個中指的背面，指尖位於中指的第三節。不要完全接觸，留一點空隙。兩個大拇指指尖捏住中指的第二節。食指可以來回移動。 《大佛頂如來放光悉怛多諸天品第四》 召喚最勝天王印的咒語說： 唵健尼迦羅社泮 站立在地上，兩腳相距約兩尺，腳趾併攏。左右手中指彎曲，中指的關節在掌中。然後併攏兩個大拇指按壓在中指的關節上。左右手的食指、無名指和小指的指背相靠。三個手指的側面都張開並活動手腕。用兩個大拇指的下節抵住額頭。食指向上。如果做法時，害怕有惡魔經常來擾亂，就用這個手印繞壇。 召喚帝釋天（Indra，佛教的護法神）眾印的咒語說： 唵室利地𦘺曳印。馱羅吽泮 用兩個無名指在掌中交叉。兩個大拇指按壓住兩個中指的中間關節。兩個食指相距三寸。兩個小指的指尖相抵。兩個食指可以來回移動。如果做這個手印，供養帝釋天，可以使人尊貴並消除罪業。 召喚東方天王（Dhṛtarāṣṭra，持國天）印的咒語說： 唵提破羅吒波多曳莎訶 左右兩手都握拳。兩個大拇指直立。右手拳頭疊在左手拳頭上。如果有人做這個法，用這個印法結界，東方天王就會到來。 召喚南方天王（Virūḍhaka，增長天）印的咒語說： 唵毗嚕澤迦𦘺地曳沙訶 與東方天王印相似，只是將右手的中指直立，大拇指彎曲放入掌中。如果做法...

【English Translation】 English version Hūṃ hūṃ bandha vajra hana hana bandha bandha haṭa Quickly bend all ten fingers inward. If reversed and covered, it becomes the inner mudra. If only this mudra is made, all ghosts will naturally depart. The mantra for invoking the Susiddhi (achievement) Vajra mudra is: Oṃ susiddhi ghara ghara svāhā Cross the two index fingers backward and erect them side by side in the palm. The tips of the two middle fingers touch each other, slightly bent. The two index fingers are respectively on the back of the two middle fingers, with the tips at the third joint of the middle fingers. Do not touch completely, leave a small gap. The tips of the two thumbs pinch the second joint of the middle fingers. The index fingers can move back and forth. Chapter Four: The Great Buddha's Crown Tathagata Emitting Light - All the Devas The mantra for invoking the Most Victorious Heavenly King mudra is: Oṃ jñāni kara śa phaṃ Stand up on the ground, with feet about two chi (Chinese foot, approx. 1/3 meter) apart, toes aligned. Bend the middle fingers of both the left and right hands, with the joints of the middle fingers in the palms. Then join the two thumbs and press them on the joints of the middle fingers. The backs of the index, ring, and little fingers of both hands touch each other. The sides of the three fingers are all opened and the wrists are moved. Place the lower joints of the two thumbs against the forehead. The index fingers point upwards. If performing the ritual and fearing that evil demons often come to disturb, use this mudra to circumambulate the altar. The mantra for invoking the assembly of Indra (Śakra, Lord of Devas) mudra is: Oṃ śrī dhi hūṃ ye印。dhara hūṃ phaṃ Cross the two ring fingers in the palm. The two thumbs press on the middle joints of the two middle fingers. The two index fingers are three cun (Chinese inch, approx. 1/30 meter) apart. The tips of the two little fingers touch each other. The two index fingers can move back and forth. If this mudra is made, offering to Indra will bring nobility and eliminate sins. The mantra for invoking the Eastern Heavenly King (Dhṛtarāṣṭra, Guardian of the East) mudra is: Oṃ dhi pra ro ṭa pa ta ye svāhā Both the left and right hands make fists. The two thumbs are erected straight. The right fist is placed on top of the left fist. If someone performs this ritual, using this mudra to create a boundary, the Eastern Heavenly King will come. The mantra for invoking the Southern Heavenly King (Virūḍhaka, Guardian of the South) mudra is: Oṃ viru ze jia hūṃ dhi ye svāhā Similar to the Eastern Heavenly King mudra, except that the middle finger of the right hand is erected straight, and the thumb is bent and placed in the palm. If performing the ritual...

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時。用此印。天王即來。

喚西方天王印咒曰。

唵毗嚕博叉𦘺地也波多曳沙訶

此如南分天王印。唯改大指開如虎口也。大指來去。若欲作法時喚龍。

喚毗沙門天王印咒曰。

唵毗沙門那波多曳莎訶

如西方天王印。屈頭指入作拳。大指來去。若作法欲召藥叉神。先喚毗沙門天供養。然後召藥叉。皆重拳為印。相重疊于膝上。

喚毗紐天印咒曰。

吽吠馱婆曳𦘺地耶波多曳沙呵

以左手五指把右手五指。以右手大指來去。若作法時。召此天人入界中。

喚毗首羯磨天印咒曰。

吽吠嚕迦吒波多曳沙呵

以右手作如來敕印。召六天。以大指捻無名指甲上。並小指甲押上頭。中指直豎。指來去。若作法時。以此天當刀。

喚梵天印(印同前)咒曰。

吽毗嚕提婆多曳莎訶

若作法用喚此天。供養守香花。

喚炎摩天印(印同前)咒曰。

吽𦘺地炎摩耶婆多曳沙訶

若作法時。咒水入壇。用此天當衣(或夜)。

喚兜率天(印同前)咒曰。

唵釰鎧𦘺地曳沙呵

若作法時。喚此天當花。

喚功德天印(印同前)咒曰。

唵室唎耶哆𦘺地曳沙呵

若作法時。喚此

【現代漢語翻譯】 現代漢語譯本 這時，使用這個手印，天王就會到來。

召喚西方天王（Virūpākṣa）的手印和咒語是：

唵 毗嚕博叉 𦘺地也 波多曳 娑訶

這個手印類似於南方增長天王（Virūḍhaka）的手印，只是將大拇指張開，像老虎的嘴巴一樣。移動大拇指。如果想要作法時，就召喚龍。

召喚毗沙門天王（Vaiśravaṇa）的手印和咒語是：

唵 毗沙門那 波多曳 莎訶

這個手印類似於西方天王的手印，彎曲食指放入拳頭中，移動大拇指。如果作法想要召喚藥叉神，先召喚毗沙門天供養，然後再召喚藥叉。都用重疊的拳頭作為手印，相互重疊放在膝蓋上。

召喚毗紐天（Viṣṇu）的手印和咒語是：

吽 吠馱婆曳 𦘺地耶 波多曳 娑訶

用左手的五指抓住右手的五指，移動右手的大拇指。如果作法時，召喚這位天人進入結界中。

召喚毗首羯磨天（Viśvakarman）的手印和咒語是：

吽 吠嚕迦吒 波多曳 娑訶

用右手作出如來敕印。召喚六天時，用大拇指按在無名指的指甲上，並將小指的指甲也按在上面，中指直立，移動手指。如果作法時，用這位天神來抵擋刀。

召喚梵天（Brahmā）的手印（手印同前）和咒語是：

吽 毗嚕提婆 多曳 莎訶

如果作法時，用這個手印召喚梵天，供養香和花來守護。

召喚炎摩天（Yama）的手印（手印同前）和咒語是：

吽 𦘺地 炎摩耶 婆多曳 娑訶

如果作法時，將咒過的水灑入壇中，用這位天神來當作衣服（或夜晚）。

召喚兜率天（Tuṣita）的手印（手印同前）和咒語是：

唵 釰鎧 𦘺地曳 娑訶

如果作法時，用這位天神來當作花。

召喚功德天（Lakṣmī）的手印（手印同前）和咒語是：

唵 室唎耶哆 𦘺地曳 娑訶

如果作法時，召喚這位天神。

【English Translation】 English version At this time, using this mudra, the Deva King will come.

The mudra and mantra for summoning the Western Deva King Virūpākṣa (Guardian of the West) are:

Oṃ Virūpakṣa 𦘺diya Pataye Svāhā

This mudra is similar to the mudra of the Southern Deva King Virūḍhaka (Guardian of the South), except that the thumb is opened like a tiger's mouth. Move the thumb back and forth. If you want to perform a ritual, summon the dragon.

The mudra and mantra for summoning the Deva King Vaiśravaṇa (Guardian of the North) are:

Oṃ Vaiśravaṇāya Pataye Svāhā

This mudra is similar to the mudra of the Western Deva King, bending the index finger into a fist, and moving the thumb back and forth. If you want to summon Yaksha deities during a ritual, first summon and make offerings to Vaiśravaṇa, and then summon the Yakshas. Both use overlapping fists as mudras, overlapping each other on the knees.

The mudra and mantra for summoning Viṣṇu (Preserver God) are:

Hūṃ Vedabhaye 𦘺diya Pataye Svāhā

Use the five fingers of the left hand to grasp the five fingers of the right hand, and move the thumb of the right hand back and forth. If you are performing a ritual, summon this Deva to enter the boundary.

The mudra and mantra for summoning Viśvakarman (Divine Architect) are:

Hūṃ Verukaṭa Pataye Svāhā

Use the right hand to make the Tathāgata's command mudra. When summoning the six Devas, press the thumb on the nail of the ring finger, and also press the nail of the little finger on top. The middle finger is upright, move the finger back and forth. If you are performing a ritual, use this Deva to ward off the knife.

The mudra (same as before) and mantra for summoning Brahmā (Creator God) are:

Hūṃ Virudevāya Svāhā

If you are performing a ritual, use this mudra to summon Brahmā, and offer incense and flowers to protect.

The mudra (same as before) and mantra for summoning Yama (God of Death) are:

Hūṃ 𦘺di Yama Yā Pataye Svāhā

If you are performing a ritual, sprinkle the mantra-infused water into the altar, and use this Deva as clothing (or night).

The mudra (same as before) and mantra for summoning Tuṣita (Contented Heaven) are:

Oṃ Vajra Kavaca 𦘺diye Svāhā

If you are performing a ritual, use this Deva as a flower.

The mudra (same as before) and mantra for summoning Lakṣmī (Goddess of Fortune) are:

Oṃ Śrīya Data 𦘺diye Svāhā

If you are performing a ritual, summon this goddess.

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天。求供養乞恩福。

喚天大辯才天印咒曰。

吽吽𦘺末利𦘺波渠利波多曳沙呵

以左右手合掌屈。二中指相叉入掌來去。若人供養此天。令人利口辯才多智惠。召令入壇中。

喚母子鬼天印咒曰。

唵波波呵利底波耶波多曳沙呵

以大辯才天印。同唯改二中指直豎。二無名指相交入掌。二小指小交。二大指來去。若沐浴時。咒水入沐浴。

大佛頂如來信印召一切小天咒印法品第五

召一切小天咒法。以右手中指直豎。余指作拳。左手亦然。二手合腕。去心胸八寸。右手中指小屈押左中指節來去。動勿令急。

喚一切星天咒曰。

吽他呵梵波多曳莎呵

一切日天咒曰。

吽馱羅末底波多曳莎呵

一切月天咒曰。

吽蘇摩底波多曳莎呵

一切水天咒曰。

吽烏馱迦底波多曳莎呵

一切火天咒曰。

吽阿迦尼波多曳莎呵

右以此並用如來信印。各誦咒多各誦咒多如來頂印。召一切龍鬼神品。

以前信印不改。唯更以頭指如中指交。亦右押左。頭指來去。中指不傾動。

召阿修羅軍眾咒曰。

唵阿素羅部哆曳沙訶

召一切阿修羅王咒。

毗摩質多羅阿素羅波哆曳沙

【現代漢語翻譯】 現代漢語譯本 天。祈求供養，乞求恩惠和福報。

召喚天大辯才天（Devi Sarasvati）的印和咒語如下：

吽 吽 𦘺 末利 𦘺 波渠利 波多曳 娑訶

雙手合掌，彎曲兩個中指並交叉插入掌心，來回移動。如果有人供養這位天神，會使人伶牙俐齒，辯才無礙，充滿智慧。召喚她進入壇城之中。

召喚母子鬼天（Hariti）的印和咒語如下：

唵 波波 呵利底 波耶 波多曳 娑訶

使用與大辯才天相同的印，只是將兩個中指豎直，兩個無名指交叉插入掌心，兩個小指略微交叉，兩個大拇指來回移動。沐浴時，唸咒加持水，然後用此水沐浴。

大佛頂如來信印召喚一切小天咒印法品第五

召喚一切小天的咒法。右手中指豎直，其餘手指握拳。左手也一樣。雙手手腕合攏，置於心胸前八寸的位置。右手的中指稍微彎曲，按壓在左手中指的指節上，來回移動，動作不要太快。

召喚一切星天的咒語：

吽 他呵 梵 波多曳 莎訶

一切日天（Surya）的咒語：

吽 馱羅末底 波多曳 莎訶

一切月天（Chandra）的咒語：

吽 蘇摩底 波多曳 莎訶

一切水天（Varuna）的咒語：

吽 烏馱迦底 波多曳 莎訶

一切火天（Agni）的咒語：

吽 阿迦尼 波多曳 莎訶

以上所有咒語都配合如來信印使用。各自誦咒多次，然後誦如來頂印。召喚一切龍鬼神。

保持之前的信印不變。只是將食指像中指一樣交叉，也是右壓左。食指來回移動，中指不要傾斜。

召喚阿修羅（Asura）軍眾的咒語：

唵 阿素羅 部哆曳 娑訶

召喚一切阿修羅王的咒語：

毗摩質多羅（Vemacitrin）阿素羅 波哆曳 娑訶

【English Translation】 English version Heaven. Seeking offerings, begging for grace and blessings.

The mudra (hand gesture) and mantra for summoning the Great Eloquent Goddess (Devi Sarasvati) are as follows:

Hum Hum 𦘺 Mali 𦘺 Pakuli Pataye Svaha

Join both hands in prayer, bend the two middle fingers and cross them, inserting them into the palms, moving them back and forth. If someone makes offerings to this deity, it will make them eloquent, with unobstructed eloquence, and full of wisdom. Summon her into the mandala.

The mudra and mantra for summoning the Mother and Child Demon Goddess (Hariti) are as follows:

Om Papa Hariti Paye Pataye Svaha

Use the same mudra as for the Great Eloquent Goddess, only change it by straightening the two middle fingers, crossing the two ring fingers and inserting them into the palms, slightly crossing the two little fingers, and moving the two thumbs back and forth. When bathing, chant the mantra to bless the water, and then use this water for bathing.

Chapter Five: The Great Buddha's Crown Tathagata's Faith Mudra for Summoning All Minor Deities

The mantra method for summoning all minor deities. Straighten the middle finger of the right hand, and make a fist with the remaining fingers. Do the same with the left hand. Join the wrists of both hands, placing them eight inches in front of the heart. Slightly bend the middle finger of the right hand, pressing it on the joint of the left middle finger, moving it back and forth, without making the movement too fast.

The mantra for summoning all Star Deities:

Hum Taha Brahma Pataye Svaha

The mantra for all Sun Deities (Surya):

Hum Dharamati Pataye Svaha

The mantra for all Moon Deities (Chandra):

Hum Sumati Pataye Svaha

The mantra for all Water Deities (Varuna):

Hum Udakati Pataye Svaha

The mantra for all Fire Deities (Agni):

Hum Akani Pataye Svaha

Use the Tathagata's Faith Mudra with all of the above. Chant each mantra many times, then chant the Tathagata's Crown Mudra. Summon all dragons, ghosts, and spirits.

Keep the previous Faith Mudra unchanged. Only change it by crossing the index fingers like the middle fingers, also right over left. Move the index fingers back and forth, without tilting the middle fingers.

The mantra for summoning the Asura (Asura) army:

Om Asura Bhutaye Svaha

The mantra for summoning all Asura Kings:

Vemacitrin Asura Pataye Svaha

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呵

召一切龍王咒曰。

唵漚波難馱波多曳莎呵

召一切藥叉眾咒曰。

唵占婆羅藥叉波哆曳莎訶

召一切羅剎軍咒曰。

唵什婆羅剎婆莎呵

召一切乾闥婆軍咒曰。

唵薩軍乾地縛婆哆曳沙呵

召一切大黑天軍眾咒曰。

唵摩訶迦羅吽吽莎呵

召一切緊那羅軍眾咒曰。

唵薩婆緊那羅波多曳莎訶

召一切莫呼洛伽咒曰。

唵薩婆莫呼洛伽婆哆曳莎呵

召一切迦樓羅咒曰。

唵薩婆迦樓羅波哆曳莎呵

召一切女藥叉咒曰。

唵薩婆毗藍婆波多曳莎呵

召一切女軍羅剎咒曰。

唵薩毗地曳迦波哆曳莎呵

召一切龍女軍咒曰。

唵婆提提哆𦘺地耶莎呵

召一切木神咒曰。

唵毗室支婆哆曳莎呵

召一切花果神咒曰。

唵吠婆毗支哆曳沙訶

右以前鬼神。若作法時。喚供養作徒眾。先須自作如來頂印。敕之不爾又人之。

如來口印召一切藥叉將軍品第六

以左右二小指交入掌。二無名指二中指相柱頭直豎。頭指小開相去一寸半許。二大指押二中指節。二大指來去。作此印。召將軍護壇。召散指大將咒曰。

唵散支迦毗耶呵毗

【現代漢語翻譯】 現代漢語譯本 召請一切龍王的咒語是： 『唵 漚波難馱波多曳 莎訶』 召請一切藥叉（夜叉，一種守護神）眾的咒語是： 『唵 占婆羅藥叉波哆曳 莎訶』 召請一切羅剎（惡鬼）軍的咒語是： 『唵 什婆羅剎婆 莎訶』 召請一切乾闥婆（香音神）軍的咒語是： 『唵 薩軍乾地縛婆哆曳 莎訶』 召請一切大黑天（Mahakala，佛教護法神）軍眾的咒語是： 『唵 摩訶迦羅 吽吽 莎訶』 召請一切緊那羅（歌神）軍眾的咒語是： 『唵 薩婆緊那羅波多曳 莎訶』 召請一切莫呼洛伽（大蟒神）的咒語是： 『唵 薩婆莫呼洛伽婆哆曳 莎訶』 召請一切迦樓羅（金翅鳥神）的咒語是： 『唵 薩婆迦樓羅波哆曳 莎訶』 召請一切女藥叉（女夜叉）的咒語是： 『唵 薩婆毗藍婆波多曳 莎訶』 召請一切女軍羅剎（女惡鬼）的咒語是： 『唵 薩毗地曳迦波哆曳 莎訶』 召請一切龍女軍的咒語是： 『唵 婆提提哆𦘺地耶 莎訶』 召請一切木神的咒語是： 『唵 毗室支婆哆曳 莎訶』 召請一切花果神的咒語是： 『唵 吠婆毗支哆曳 莎訶』 以上這些鬼神，在作法的時候，可以召喚來供養，作為徒眾。但首先必須自己結如來頂印，敕令他們，否則會害人。 如來口印召請一切藥叉將軍品第六 用左右兩小指交叉放入掌心，兩個無名指和兩個中指併攏豎直，兩個食指稍微分開，相距一寸半左右，兩個大拇指按壓在中指的指節上，兩個大拇指來回移動。結此印，可以召請將軍來護衛壇場。召請散指大將的咒語是： 『唵 散支迦毗耶 呵毗』

【English Translation】 English version The mantra for summoning all Dragon Kings is: 『Om Upa Nandha Pataye Svaha』 The mantra for summoning all Yaksha (guardian deities) hosts is: 『Om Jambhala Yaksha Pataye Svaha』 The mantra for summoning all Rakshasa (demons) armies is: 『Om Shiva Raksha Svaha』 The mantra for summoning all Gandharva (celestial musicians) armies is: 『Om Sarva Ghandharva Pataye Svaha』 The mantra for summoning all Mahakala (a wrathful deity) hosts is: 『Om Mahakala Hum Hum Svaha』 The mantra for summoning all Kinnara (celestial musicians, half-human, half-bird) hosts is: 『Om Sarva Kinnara Pataye Svaha』 The mantra for summoning all Mahoraga (great serpent deities) is: 『Om Sarva Mahoraga Pataye Svaha』 The mantra for summoning all Garuda (mythical bird-like creatures) is: 『Om Sarva Garuda Pataye Svaha』 The mantra for summoning all female Yakshas is: 『Om Sarva Virambha Pataye Svaha』 The mantra for summoning all female Rakshasa armies is: 『Om Sarva Vidye Kapataye Svaha』 The mantra for summoning all Dragon maiden armies is: 『Om Bhadra Tita Tratiye Svaha』 The mantra for summoning all tree spirits is: 『Om Vishchi Pataye Svaha』 The mantra for summoning all flower and fruit spirits is: 『Om Veibha Vichitaye Svaha』 When performing rituals with the aforementioned ghosts and spirits, you can summon them for offerings and as disciples. However, you must first form the Tathagata's (another name for Buddha) crown mudra (hand gesture) and command them; otherwise, they may harm people. Chapter Six: The Tathagata's Mouth Mudra for Summoning All Yaksha Generals Cross the left and right little fingers inside the palms. Keep the two ring fingers and two middle fingers together and upright. Slightly separate the index fingers by about one and a half inches. Press the two thumbs onto the joints of the middle fingers, and move the two thumbs back and forth. By forming this mudra, you can summon generals to protect the altar. The mantra for summoning General Sanchi is: 『Om Sanchi Kapiye Aha Vi』

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耶呵波多曳沙呵

召阿吒婆拘大將咒曰。

唵哆𢫫哆勃律波羅勃律者纈迷沙呵

召摩尼跋陀咒曰。

唵摩尼跋陀羅波多曳沙呵

召鳩槃荼王咒曰。

唵鳩槃荼波多曳沙呵

召遮文荼咒曰。

唵戶嚕戶嚕遮文荼沙呵

召尼蜜利咒曰。

唵禰蜜唎波多曳沙呵

召那吒鳩伐羅天王咒曰。

唵那吒俱伐羅可可可可吽波多曳莎呵

爾時大自在天。將諸眷屬。來詣佛所。白佛言。世尊。我今亦愿守護法壇。令作法。人速令成大驗。我今將印奉世尊。愿垂納受咒曰。

吽𦘺嚕馳吽摩曳沙呵

世尊。我神咒。若一切鬼神無有犯者。一切官事休息。一切怨家自然犯解。若欲作法。入壇之時。當呼我。我即如一念頃。即至其所。為作守護。以二無名指相柱直豎。二小指二中指二頭指並相交入掌中。合腕向前。

喚三十二天眾印咒曰。

唵婆孫馱利馱那陀若波羅波羅多你沙訶

合腕二頭指反叉。在掌中押左右二中指押側。大指來去。欲作法時先作此印。印地已然作契借地作壇。若人每明旦平旦。喚一切天施食供養。令人大富來財。

爾時佛告大眾。當知若我滅后。有依我法中作壇。供養諸天菩薩十方佛者。汝等並同

【現代漢語翻譯】 現代漢語譯本 耶呵波多曳沙呵

召請阿吒婆拘（Āṭavaka）大將的咒語：

唵 哆𢫫哆 勃律波羅 勃律者 纈迷 沙呵

召請摩尼跋陀（Maṇibhadra）的咒語：

唵 摩尼跋陀羅 波多曳 沙呵

召請鳩槃荼（Kumbhāṇḍa）王的咒語：

唵 鳩槃荼 波多曳 沙呵

召請遮文荼（Cāmuṇḍā）的咒語：

唵 戶嚕戶嚕 遮文荼 沙呵

召請尼蜜利（Nīmilī）的咒語：

唵 禰蜜唎 波多曳 沙呵

召請那吒鳩伐羅（Naṭakūvara）天王的咒語：

唵 那吒俱伐羅 可可可可 吽 波多曳 莎呵

這時，大自在天（Maheśvara）帶領他的眷屬來到佛陀處所，對佛陀說：『世尊，我現在也願意守護法壇，使作法之人迅速成就大的效驗。我現在將印奉獻給世尊，希望您能接受。』咒語是：

吽 𦘺嚕馳 吽 摩曳 沙呵

『世尊，我的神咒，如果一切鬼神沒有違犯的，一切官司訴訟都會平息，一切怨家自然化解。如果想要作法，進入壇場的時候，應當呼喚我，我就會在一念之間到達那裡，為你作守護。』用兩無名指互相交叉直立，兩小指、兩中指、兩頭指也都互相交入掌中，合腕向前。

呼喚三十二天眾的印咒：

唵 婆孫馱利 馱那陀 若波羅 波羅多 你沙訶

合腕，兩頭指向后交叉在掌中，壓住左右兩中指的側面。大拇指來回移動。想要作法時，先作此印，印地之後再作契，借地作壇。如果有人每天早晨平旦時分，呼喚一切天眾，施食供養，能使人變得非常富有，財源廣進。

這時，佛陀告訴大眾：『你們應當知道，如果我滅度之後，有人依照我的法在壇場中供養諸天、菩薩、十方諸佛，你們都應當一同』

【English Translation】 English version Ye He Bo Duo Ye Sha He

The mantra for summoning General Āṭavaka (阿吒婆拘):

Oṃ Ta 𢫫 Ta Bhṛt Parā Bhṛt Ja Kṣemī Svāhā

The mantra for summoning Maṇibhadra (摩尼跋陀):

Oṃ Maṇibhadra Pātaye Svāhā

The mantra for summoning King Kumbhāṇḍa (鳩槃荼):

Oṃ Kumbhāṇḍa Pātaye Svāhā

The mantra for summoning Cāmuṇḍā (遮文荼):

Oṃ Huru Huru Cāmuṇḍā Svāhā

The mantra for summoning Nīmilī (尼蜜利):

Oṃ Nīmilī Pātaye Svāhā

The mantra for summoning Heavenly King Naṭakūvara (那吒鳩伐羅):

Oṃ Naṭakūvara Kaka Kaka Kaka Hūṃ Pātaye Svāhā

At that time, the Great自在天Maheśvara (大自在天), along with his retinue, came to the Buddha's place and said to the Buddha: 'World-Honored One, I also wish to protect the Dharma altar, so that the person performing the ritual may quickly achieve great results. I now offer this mudra to the World-Honored One, hoping that you will accept it.' The mantra is:

Hūṃ 𦘺ru Ci Hūṃ Maye Svāhā

'World-Honored One, if no ghosts or spirits violate my divine mantra, all official lawsuits will cease, and all enemies will naturally be resolved. If you want to perform a ritual, when entering the altar, you should call upon me, and I will arrive there in an instant to protect you.' Interlock the two ring fingers upright, and also interlock the two little fingers, two middle fingers, and two index fingers into the palms, bring the wrists together and face forward.

The mudra mantra for summoning the thirty-two heavenly hosts:

Oṃ Vasundharī Dhana Da Jñā Parā Parāta Ni Svāhā

Bring the wrists together, cross the two index fingers backward in the palms, press down on the sides of the left and right middle fingers. Move the thumbs back and forth. When you want to perform a ritual, first make this mudra, seal the ground, and then make a contract to borrow the ground to create the altar. If someone calls upon all the heavenly hosts every morning at dawn, offering food and making offerings, it can make people very wealthy and bring in wealth.

At that time, the Buddha told the assembly: 'You should know that if after my extinction, someone relies on my Dharma to make offerings to the heavens, Bodhisattvas, and Buddhas of the ten directions in the altar, you should all together'

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借地。佛言。若欲有作此佛頂壇者。擇得地燒香。啟告十方諸菩薩。天龍鬼神了。即燒沉水香。設食供養。先盡地契滿三日。然後穿去惡生。築壇借地。如蓮花十二葉不須出根。以白粉盡了。以香供養。誦大佛頂二十一遍。每日日末時即誦七遍。又禮四拜。佛言。三日滿去土。取凈一土。咒土百八遍。了即篩土。篩土了和香。借地契食。槃畔用築壇。口常誦咒。手須筑土。若土干可煎十種香。汁和土方圓依壇。經上筑了。即以絹方八尺。以咒二十一遍畫佛頂敷蓋壇上。佛頂契作兩蓮華無根。作一天如菩薩形。右手執白拂。左手執如意珠。一腳踏一花。上衣並用白衣。瓔珞天冠。花槃香盤。佛頂契三日。蓋之了。即作天契。亦于絹上。如前法畫作十二蓮華。並白粉花花上作五色云。直上雲中。作金剛八手。各持刀仗走于云。金剛火聳上至頭。金環釧花無根無契。金剛先云起。十二葉花各一葉。天契三日。日即去須衣。前絹上畫名結契。亦名集契。其契契十二葉蓮華無根。花上作一神。如佛面頭。有大上聳八手四足。坐在花中。手各執寶杖。目前二手。作召信印印同如來信印。張在壇上。一日一夜。誦咒繞壇。設召天龍鬼神。末須召菩薩佛。

或本題云大佛頂如來放光大神力都攝大威德記最勝金剛三昧咒法。

【現代漢語翻譯】 現代漢語譯本：借用土地。佛說：『如果想要建造這佛頂壇，選擇一塊土地，焚香，告知十方諸菩薩、天龍鬼神。』然後焚燒沉香，設定食物供養。先簽訂土地契約，期限為三天。然後挖去不潔之物，開始築壇借地。壇的形狀如蓮花，有十二片花瓣，但不需要畫出根。用白粉塗抹完畢后，用香供養。誦持《大佛頂首楞嚴咒》二十一遍。每天日落時誦持七遍，再行四拜禮。佛說：『三天期滿后，挖去泥土，取用乾淨的泥土。』對著泥土持咒一百零八遍。然後篩土，篩完后與香混合。簽訂借地契約，準備食物。用盤子盛放，在旁邊築壇。口中不停誦咒，手中必須筑土。如果泥土乾燥，可以用煎好的十種香的汁液來和泥。按照經典上的壇的形狀，築成方形或圓形。筑好后，用一塊八尺見方的絹布，用咒語加持二十一遍，畫上佛頂像，覆蓋在壇上。佛頂契的形象是兩朵沒有根的蓮花，畫一個天人，如菩薩的形象，右手拿著白拂，左手拿著如意珠，一隻腳踩在一朵花上。上衣全部用白色，佩戴瓔珞天冠，放置花盤和香盤。佛頂契放置三天。蓋好后，再製作天契，也在絹布上，按照前面的方法畫十二朵蓮花，用白粉塗抹，每朵花上畫五色雲彩，直通雲中。在雲中畫金剛，有八隻手，各持刀劍，在雲中行走。金剛身上火焰升騰，直達頭部。金環、手鐲和花朵都沒有根，也沒有契約。金剛先從雲中升起，十二片花瓣，每片花瓣各有一個。天契放置三天。日落時去掉須衣。在之前的絹布上畫上名字，結成契約，也叫集契。這個契約與十二葉蓮花結契，沒有根。在花上畫一個神，如佛面頭，有大上聳的八隻手和四隻腳，坐在花中，每隻手都拿著寶杖。前面的兩隻手，作召信印，印同如來信印。張貼在壇上，一日一夜。誦咒繞壇，設定食物，召喚天龍鬼神，最後召喚菩薩佛。 或者本題可以叫做《大佛頂如來放光大神力都攝大威德記最勝金剛三昧咒法》。

【English Translation】 English version: Borrowing Land. The Buddha said: 'If you wish to construct this Buddha-top Mandala (Foding Tan, 佛頂壇), choose a piece of land, burn incense, and inform all the Bodhisattvas (Pusa, 菩薩) of the ten directions, the Devas (Tian, 天), Dragons (Long, 龍), and spirits (Guishen, 鬼神.' Then burn Aloeswood incense (Chenshui Xiang, 沉水香), and set out food offerings. First, sign a land contract for a period of three days. Then, dig away any impure matter and begin constructing the Mandala (Tan, 壇) by borrowing the land. The shape of the Mandala (Tan, 壇) should be like a lotus flower with twelve petals, but there is no need to draw the roots. After covering it with white powder, make offerings of incense. Recite the Great Buddha-top Shurangama Mantra (Da Foding Shou Leng Yan Zhou, 大佛頂首楞嚴咒) twenty-one times. Each day at sunset, recite it seven times, and then perform four prostrations. The Buddha said: 'After the three-day period, dig away the soil and take clean soil.' Recite the mantra over the soil one hundred and eight times. Then sift the soil, and after sifting, mix it with incense. Sign the land borrowing contract and prepare food. Use plates to hold the food and construct the Mandala (Tan, 壇) beside it. Constantly recite the mantra in your mouth, and your hands must construct the soil. If the soil is dry, you can use the juice of ten kinds of fragrant incense to mix with the soil. According to the shape of the Mandala (Tan, 壇) in the scriptures, build it into a square or circle. After it is built, use a piece of silk eight feet square, empower it with the mantra twenty-one times, draw the image of the Buddha-top (Foding, 佛頂), and cover it on the Mandala (Tan, 壇). The image of the Buddha-top Contract (Foding Qi, 佛頂契) is two lotus flowers without roots, draw a Deva (Tian, 天) like a Bodhisattva (Pusa, 菩薩), holding a white whisk in his right hand and a wish-fulfilling jewel (Ruyi Zhu, 如意珠) in his left hand, with one foot stepping on a flower. The upper garment is all white, wearing a necklace and heavenly crown, and place flower plates and incense plates. Place the Buddha-top Contract (Foding Qi, 佛頂契) for three days. After covering it, then make the Deva Contract (Tian Qi, 天契), also on silk, draw twelve lotus flowers according to the previous method, and paint them with white powder, and draw five-colored clouds on each flower, leading straight into the clouds. Draw Vajras (Jingang, 金剛) in the clouds, with eight hands each holding swords, walking in the clouds. The flames on the Vajras (Jingang, 金剛) rise up to their heads. The golden rings, bracelets, and flowers have no roots and no contract. The Vajras (Jingang, 金剛) first rise from the clouds, twelve petals, each petal has one. Place the Deva Contract (Tian Qi, 天契) for three days. At sunset, remove the necessary clothing. Draw the name on the previous silk to form a contract, also called the Gathering Contract (Ji Qi, 集契). This contract is in contract with the twelve-leaf lotus flower, without roots. Draw a deity on the flower, like the face of the Buddha's head, with eight hands and four feet towering above, sitting in the flower, each hand holding a treasure staff. The two hands in front make the Summoning Seal (Zhao Xin Yin, 召信印), the seal is the same as the Tathagata's Faith Seal (Rulai Xin Yin, 如來信印). Post it on the Mandala (Tan, 壇) for one day and one night. Recite the mantra and circumambulate the Mandala (Tan, 壇), set out food, and summon the Devas (Tian, 天), Dragons (Long, 龍), and spirits (Guishen, 鬼神), and finally summon the Bodhisattvas (Pusa, 菩薩) and Buddhas (Fo, 佛). Or the title could be called 'The Great Buddha-top Tathagata Emitting Light, Great Divine Power, All-Encompassing Majestic Virtue Record, Supreme Vajra Samadhi Mantra Method' (Da Foding Rulai Fangguang Dashenli Dushe Dawei Deji Zuisheng Jingang Sanmei Zhoufa, 大佛頂如來放光大神力都攝大威德記最勝金剛三昧咒法).

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大佛頂如來放光法卷第二

(朱)此書似誤多以他本可校之

(朱)干時□□三年十二月

校了

延久三年十二月十丑□□寫了

【現代漢語翻譯】 現代漢語譯本： 《大佛頂如來放光法卷第二》

（朱）此書似乎錯誤較多，可以用其他版本校對。

（朱）干時□□三年十二月

校對完畢。

延久三年十二月十丑□□抄寫完畢。 現代漢語譯本：

《大佛頂如來放光法卷第二》

（朱：可能是批註者的姓氏）此書似乎錯誤較多，可以用其他版本校對。

（朱：可能是批註者的姓氏）干時（年號，具體年份待考）□□三年十二月

校對完畢。

延久（年號，具體年份待考）三年十二月十丑（日期）□□抄寫完畢。

【English Translation】 English version: The Great Buddha's Crown, Tathagata's Radiance Dharma Scroll, Volume 2

(Zhu) This book seems to have many errors and can be proofread with other versions.

(Zhu) Qian Shi (era name, specific year to be determined) □□, December of the third year.

Proofread.

Yan Jiu (era name, specific year to be determined), December 10th, Chou (time), □□, copied.

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