T19n0950_菩提場所說一字頂輪王經
大正藏第 19 冊 No. 0950 菩提場所說一字頂輪王經
No. 950 [Nos. 951, 952]
菩提場所說一字頂輪王經卷第一
開府儀同三司特進試鴻臚卿肅國公食邑三千戶賜紫贈司空謚大鑒正號大廣智大興善寺三藏沙門不空奉 詔譯
序品第一
如是我聞。一時薄伽梵住菩提樹下。與大菩薩眾。所謂金剛幢菩薩摩訶薩。觀自在菩薩摩訶薩。得大勢至菩薩摩訶薩。金剛手秘密主菩薩摩訶薩。寂靜慧菩薩摩訶薩。金剛慧菩薩摩訶薩。堅固慧菩薩摩訶薩。虛空無垢菩薩摩訶薩。無垢慧菩薩摩訶薩。普賢菩薩摩訶薩。無盡慧菩薩摩訶薩。虛空庫菩薩摩訶薩。超三界菩薩摩訶薩。持無能勝菩薩摩訶薩。持世間菩薩摩訶薩。天冠菩薩摩訶薩。文殊師利童真菩薩摩訶薩。月光童真菩薩摩訶薩。不思議慧菩薩摩訶薩。虛空藏菩薩摩訶薩。除一切蓋障菩薩摩訶薩。大進菩薩摩訶薩。慈氏菩薩摩訶薩。寶髻菩薩摩訶薩。寶手菩薩摩訶薩。妙臂菩薩摩訶薩。如是等菩薩摩訶薩而為上首。
復與大苾芻眾。所謂具壽舍利子。具壽迦葉波。具壽那提迦葉波。具壽大迦葉波。具壽伽耶迦葉波。具壽目鍵連。具壽大目鍵連。具壽滿慈子。具壽難陀。具壽烏波難陀。具壽賢善
【現代漢語翻譯】 現代漢語譯本 《菩提場所說一字頂輪王經》卷第一
開府儀同三司特進試鴻臚卿肅國公食邑三千戶賜紫贈司空謚大鑒正號大廣智大興善寺三藏沙門不空奉 詔譯
序品第一
如是我聞。一時，薄伽梵（Bhagavan，世尊）住在菩提樹下，與眾多大菩薩在一起。這些菩薩包括：金剛幢菩薩摩訶薩（Vajradhvaja Bodhisattva Mahasattva，金剛幢大菩薩）、觀自在菩薩摩訶薩（Avalokiteśvara Bodhisattva Mahasattva，觀自在菩薩大菩薩）、得大勢至菩薩摩訶薩（Mahāsthāmaprāpta Bodhisattva Mahasattva，大勢至菩薩大菩薩）、金剛手秘密主菩薩摩訶薩（Vajrapāṇi Guhyapati Bodhisattva Mahasattva，金剛手秘密主大菩薩）、寂靜慧菩薩摩訶薩（Śāntamati Bodhisattva Mahasattva，寂靜慧大菩薩）、金剛慧菩薩摩訶薩（Vajramati Bodhisattva Mahasattva，金剛慧大菩薩）、堅固慧菩薩摩訶薩（Dṛḍhamati Bodhisattva Mahasattva，堅固慧大菩薩）、虛空無垢菩薩摩訶薩（Ākāśavimala Bodhisattva Mahasattva，虛空無垢大菩薩）、無垢慧菩薩摩訶薩（Vimalamati Bodhisattva Mahasattva，無垢慧大菩薩）、普賢菩薩摩訶薩（Samantabhadra Bodhisattva Mahasattva，普賢菩薩大菩薩）、無盡慧菩薩摩訶薩（Akṣayamati Bodhisattva Mahasattva，無盡慧大菩薩）、虛空庫菩薩摩訶薩（Ākāśagarbha Bodhisattva Mahasattva，虛空庫大菩薩）、超三界菩薩摩訶薩（Trailokyavikrāmin Bodhisattva Mahasattva，超三界大菩薩）、持無能勝菩薩摩訶薩（Ajita Bodhisattva Mahasattva，持無能勝大菩薩）、持世間菩薩摩訶薩（Lokadhara Bodhisattva Mahasattva，持世間大菩薩）、天冠菩薩摩訶薩（Devakuṭa Bodhisattva Mahasattva，天冠大菩薩）、文殊師利童真菩薩摩訶薩（Mañjuśrīkumārabhūta Bodhisattva Mahasattva，文殊師利童真大菩薩）、月光童真菩薩摩訶薩（Candraprabha-kumara Bodhisattva Mahasattva，月光童真大菩薩）、不思議慧菩薩摩訶薩（Acintyamati Bodhisattva Mahasattva，不思議慧大菩薩）、虛空藏菩薩摩訶薩（Ākāśagarbha Bodhisattva Mahasattva，虛空藏大菩薩）、除一切蓋障菩薩摩訶薩（Sarvanīvaraṇaviṣkambhin Bodhisattva Mahasattva，除一切蓋障大菩薩）、大進菩薩摩訶薩（Mahāvikrāmin Bodhisattva Mahasattva，大進大菩薩）、慈氏菩薩摩訶薩（Maitreya Bodhisattva Mahasattva，慈氏大菩薩）、寶髻菩薩摩訶薩（Ratnaketu Bodhisattva Mahasattva，寶髻大菩薩）、寶手菩薩摩訶薩（Ratnapāṇi Bodhisattva Mahasattva，寶手大菩薩）、妙臂菩薩摩訶薩（Surūpabāhu Bodhisattva Mahasattva，妙臂大菩薩）等等，這些大菩薩是上首。
世尊還與眾多大比丘在一起，包括：具壽舍利子（Śāriputra，舍利弗尊者）、具壽迦葉波（Kāśyapa，迦葉尊者）、具壽那提迦葉波（Nadīkāśyapa，那提迦葉尊者）、具壽大迦葉波（Mahākāśyapa，大迦葉尊者）、具壽伽耶迦葉波（Gayākāśyapa，伽耶迦葉尊者）、具壽目鍵連（Maudgalyāyana，目犍連尊者）、具壽大目鍵連（Mahāmaudgalyāyana，大目犍連尊者）、具壽滿慈子（Pūrṇa Maitrāyaṇīputra，滿慈子尊者）、具壽難陀（Nanda，難陀尊者）、具壽烏波難陀（Upananda，優波難陀尊者）、具壽賢善（Bhadracaritra，賢善尊者）。
【English Translation】 English version The Sutra of the One-Syllable Crown Wheel King Spoken at the Bodhi Place, Volume 1
Translated by the Tripiṭaka Śramaṇa Amoghavajra of the Great Xingshan Temple, with the title Grand Master of Broad Wisdom, Specially Advanced Grand Master of the Three Divisions, bearing the title Duke Su of the State, enjoying a fief of three thousand households, granted purple robes, posthumously awarded the title Grand Minister of Works, and posthumously named Dajian, under Imperial Decree.
Chapter 1: Introduction
Thus have I heard: At one time, the Bhagavan (Bhagavan, the World-Honored One) was dwelling under the Bodhi tree, together with a great assembly of Bodhisattvas. These Bodhisattvas included: Vajradhvaja Bodhisattva Mahasattva (Vajradhvaja Great Bodhisattva), Avalokiteśvara Bodhisattva Mahasattva (Avalokiteśvara Great Bodhisattva), Mahāsthāmaprāpta Bodhisattva Mahasattva (Mahāsthāmaprāpta Great Bodhisattva), Vajrapāṇi Guhyapati Bodhisattva Mahasattva (Vajrapāṇi Secret Lord Great Bodhisattva), Śāntamati Bodhisattva Mahasattva (Śāntamati Great Bodhisattva), Vajramati Bodhisattva Mahasattva (Vajramati Great Bodhisattva), Dṛḍhamati Bodhisattva Mahasattva (Dṛḍhamati Great Bodhisattva), Ākāśavimala Bodhisattva Mahasattva (Ākāśavimala Great Bodhisattva), Vimalamati Bodhisattva Mahasattva (Vimalamati Great Bodhisattva), Samantabhadra Bodhisattva Mahasattva (Samantabhadra Great Bodhisattva), Akṣayamati Bodhisattva Mahasattva (Akṣayamati Great Bodhisattva), Ākāśagarbha Bodhisattva Mahasattva (Ākāśagarbha Great Bodhisattva), Trailokyavikrāmin Bodhisattva Mahasattva (Trailokyavikrāmin Great Bodhisattva), Ajita Bodhisattva Mahasattva (Ajita Great Bodhisattva), Lokadhara Bodhisattva Mahasattva (Lokadhara Great Bodhisattva), Devakuṭa Bodhisattva Mahasattva (Devakuṭa Great Bodhisattva), Mañjuśrīkumārabhūta Bodhisattva Mahasattva (Mañjuśrīkumārabhūta Great Bodhisattva), Candraprabha-kumara Bodhisattva Mahasattva (Candraprabha-kumara Great Bodhisattva), Acintyamati Bodhisattva Mahasattva (Acintyamati Great Bodhisattva), Ākāśagarbha Bodhisattva Mahasattva (Ākāśagarbha Great Bodhisattva), Sarvanīvaraṇaviṣkambhin Bodhisattva Mahasattva (Sarvanīvaraṇaviṣkambhin Great Bodhisattva), Mahāvikrāmin Bodhisattva Mahasattva (Mahāvikrāmin Great Bodhisattva), Maitreya Bodhisattva Mahasattva (Maitreya Great Bodhisattva), Ratnaketu Bodhisattva Mahasattva (Ratnaketu Great Bodhisattva), Ratnapāṇi Bodhisattva Mahasattva (Ratnapāṇi Great Bodhisattva), Surūpabāhu Bodhisattva Mahasattva (Surūpabāhu Great Bodhisattva), and so forth, with these Great Bodhisattvas as the foremost.
Moreover, the Bhagavan was with a great assembly of Bhikshus, including: the Venerable Śāriputra (Śāriputra, Venerable Shariputra), the Venerable Kāśyapa (Kāśyapa, Venerable Kasyapa), the Venerable Nadīkāśyapa (Nadīkāśyapa, Venerable Nadikasyapa), the Venerable Mahākāśyapa (Mahākāśyapa, Venerable Mahakasyapa), the Venerable Gayākāśyapa (Gayākāśyapa, Venerable Gayakasyapa), the Venerable Maudgalyāyana (Maudgalyāyana, Venerable Maudgalyayana), the Venerable Mahāmaudgalyāyana (Mahāmaudgalyāyana, Venerable Mahamudgalyayana), the Venerable Pūrṇa Maitrāyaṇīputra (Pūrṇa Maitrāyaṇīputra, Venerable Purna Maitrayaniputra), the Venerable Nanda (Nanda, Venerable Nanda), the Venerable Upananda (Upananda, Venerable Upananda), the Venerable Bhadracaritra (Bhadracaritra, Venerable Bhadracaritra).
。具壽阿泥樓馱。具壽迦旃延子。具壽俱郗羅。具壽驕梵波提。具壽大驕梵波提。具壽孫陀羅。具壽大孫陀羅。具壽須菩提。具壽耆宿驕陳如。具壽制底象。具壽羅睺羅。如是等大阿羅漢而為上首。
復與無量諸天及諸天子所謂帝釋。梵王。大梵王。夜摩天。水天。俱尾羅天。善界天子。他化自在天。乃至光音。凈居天眾。如是等大威德天子而為上首。
復有無量阿蘇羅。無量蘗路茶。無量緊那羅。無量羅剎娑。無量比舍遮。無量母天眾。無量部多眾。那羅延天。伊舍那天。與無量部多眾圍繞。難提自在為上首。大自在天為上首。與無量瘧鬼眾圍繞。拏枳你毗紐天。亦與無量瘧鬼眾圍繞。于彼眾會。天及天子阿蘇羅阿蘇羅子。如是一切天龍藥叉乾闥婆阿蘇羅緊那羅摩睺羅伽羅剎眾等。
復有持明成就者。所謂輪成就者。劍成就者。金剛杵成就者。蓮華成就者。鉞斧成就者。如來部明成就者。蓮華部明成就者。金剛部明成就者。盧陀羅天成就者。毗紐天成就者。母天眾成就者。摩睺羅伽成就者。蘗路荼成就者。龍成就者。拏枳你成就者。藥叉成就者。摩尼跋捺羅成就者。俱尾羅成就者。水天成就者。梵王成就者。如是無量持明成就者為上首。各與百千眷屬俱。
復有日月天子為上首。與無量百
【現代漢語翻譯】 現代漢語譯本： 具壽阿泥樓馱（Ānirruddha，佛陀的弟子，以天眼第一著稱）。具壽迦旃延子（Mahākātyāyana，佛陀的弟子，以論議第一著稱）。具壽俱郗羅（Kauṣṭhila，舍利弗的舅舅）。具壽驕梵波提（Gavāṃpati，佛陀的弟子，以善於反芻著稱）。具壽大驕梵波提。具壽孫陀羅（Sundara）。具壽大孫陀羅。具壽須菩提（Subhūti，佛陀的弟子，以解空第一著稱）。具壽耆宿驕陳如（Ajñātakauṇḍinya，佛陀最初的五比丘之一）。具壽制底象。具壽羅睺羅（Rāhula，佛陀的兒子）。如是等大阿羅漢而為上首。 復與無量諸天及諸天子，所謂帝釋（Indra，天神之王）。梵王（Brahmā，創造之神）。大梵王（Mahābrahmā）。夜摩天（Yāmadeva，掌管死亡的神）。水天（Varuna，水神）。俱尾羅天（Kubera，財富之神）。善界天子。他化自在天（Paranirmitavasavarti，欲界第六天的天神）。乃至光音天（Ābhāsvara，色界第二天）。凈居天眾（Śuddhāvāsa，色界第五天）。如是等大威德天子而為上首。 復有無量阿蘇羅（Asura，非天）。無量蘗路茶（Garuda，金翅鳥）。無量緊那羅（Kinnara，人非人）。無量羅剎娑（Rakshasa，羅剎）。無量比舍遮（Piśāca，食人鬼）。無量母天眾。無量部多眾（Bhūta，鬼）。那羅延天（Nārāyaṇa，毗濕奴神）。伊舍那天（Īśāna，濕婆神）。與無量部多眾圍繞，難提自在（Nandīśvara）為上首。大自在天（Maheśvara，濕婆神）為上首。與無量瘧鬼眾圍繞。拏枳你毗紐天（Ḍākinī Viṣṇu）。亦與無量瘧鬼眾圍繞。于彼眾會，天及天子阿蘇羅阿蘇羅子。如是一切天龍藥叉乾闥婆阿蘇羅緊那羅摩睺羅伽羅剎眾等。 復有持明成就者，所謂輪成就者。劍成就者。金剛杵成就者（Vajra，因陀羅的武器）。蓮華成就者。鉞斧成就者。如來部明成就者。蓮華部明成就者。金剛部明成就者。盧陀羅天成就者（Rudra，濕婆神）。毗紐天成就者（Viṣṇu，保護之神）。母天眾成就者。摩睺羅伽成就者（Mahoraga，大蟒神）。蘗路荼成就者（Garuda，金翅鳥）。龍成就者。拏枳你成就者（Ḍākinī）。藥叉成就者（Yakṣa，夜叉）。摩尼跋捺羅成就者（Maṇibhadra）。俱尾羅成就者（Kubera，財富之神）。水天成就者（Varuna，水神）。梵王成就者（Brahmā，創造之神）。如是無量持明成就者為上首。各與百千眷屬俱。 復有日月天子為上首。與無量百
【English Translation】 English version: Together with the venerable Ānirruddha (Ānirruddha, known as foremost in divine eye), the venerable Mahākātyāyana (Mahākātyāyana, known as foremost in debate), the venerable Kauṣṭhila, the venerable Gavāṃpati (Gavāṃpati, known for his ability to ruminate), the venerable Great Gavāṃpati, the venerable Sundara, the venerable Great Sundara, the venerable Subhūti (Subhūti, known as foremost in understanding emptiness), the venerable Ajñātakauṇḍinya (Ajñātakauṇḍinya, one of the first five disciples of the Buddha), the venerable Cedaka Elephant, the venerable Rāhula (Rāhula, the Buddha's son), and other great Arhats as their leaders. Again, with countless devas (gods) and deva-putras (sons of gods), namely Indra (Indra, king of the gods), Brahmā (Brahmā, the creator god), Mahābrahmā, Yāmadeva (Yāmadeva, the god of death), Varuna (Varuna, the god of water), Kubera (Kubera, the god of wealth), the sons of gods of the Good Realm, Paranirmitavasavarti (Paranirmitavasavarti, the gods of the sixth heaven of the desire realm), even up to the Ābhāsvara (Ābhāsvara, the second heaven of the form realm), the Śuddhāvāsa (Śuddhāvāsa, the fifth heaven of the form realm) hosts, such great and powerful deva-putras as their leaders. Again, there were countless Asuras (Asura, demigods), countless Garudas (Garuda, mythical bird), countless Kinnaras (Kinnara, mythical beings, half-human, half-horse), countless Rakshasas (Rakshasa, demons), countless Piśācas (Piśāca, flesh-eating demons), countless hosts of Mother Goddesses, countless hosts of Bhūtas (Bhūta, ghosts), Nārāyaṇa (Nārāyaṇa, Vishnu) deva, Īśāna (Īśāna, Shiva) deva, surrounded by countless hosts of Bhūtas, with Nandīśvara as their leader. Maheśvara (Maheśvara, Shiva) deva as their leader, surrounded by countless hosts of fever-causing demons. Ḍākinī Viṣṇu (Ḍākinī Viṣṇu), also surrounded by countless hosts of fever-causing demons. In that assembly, there were devas and deva-putras, Asuras and sons of Asuras, all such beings as devas, nāgas (dragons), yakshas (nature spirits), gandharvas (celestial musicians), Asuras, kinnaras, mahoragas (great serpents), rakshasas, and others. Again, there were those who had attained mastery of mantras, namely those who had attained mastery of the wheel, those who had attained mastery of the sword, those who had attained mastery of the vajra (Vajra, Indra's weapon), those who had attained mastery of the lotus, those who had attained mastery of the axe, those who had attained mastery of the knowledge of the Tathāgata family, those who had attained mastery of the knowledge of the lotus family, those who had attained mastery of the knowledge of the vajra family, those who had attained mastery of Rudra (Rudra, Shiva), those who had attained mastery of Viṣṇu (Viṣṇu, the preserver god), those who had attained mastery of the hosts of Mother Goddesses, those who had attained mastery of the Mahoragas (Mahoraga, great serpent deities), those who had attained mastery of the Garudas (Garuda, mythical bird), those who had attained mastery of the nāgas (dragons), those who had attained mastery of the Ḍākinīs (Ḍākinī), those who had attained mastery of the yakshas (Yakṣa, nature spirits), those who had attained mastery of Maṇibhadra, those who had attained mastery of Kubera (Kubera, god of wealth), those who had attained mastery of Varuna (Varuna, god of water), those who had attained mastery of Brahmā (Brahmā, creator god). Such countless masters of mantras were their leaders, each accompanied by hundreds of thousands of attendants. Again, the sun and moon devas were their leaders, with countless hundreds of
千宿曜圍繞以為眷屬俱。
復有無量如來族。蓮華族。金剛族。無量明王使者女使者眾。金剛毗那夜迦。盡無餘世間出世間眾。一切山河池園苑街道四衢。林神樹神江神城郭神。村神尸林神鳥娑跢啰迦神。惡夢神地底神宮殿神。如是等上首乃至於此三千大千世界中。天龍藥叉羅剎娑乾闥婆阿蘇羅蘗路荼緊那羅摩呼羅伽。及諸母天瘧大瘧毗那夜迦餓鬼大餓鬼必舍遮藥叉羅剎娑等大威德者。各與大威德眷屬俱。皆于菩提場而住於五百由旬內。大集會眾以佛威神加持互不相逼惱。
於是世尊住于如來莊嚴吉祥摩尼寶藏大寶樓閣。告慈氏等上首菩薩言。善男子此菩提場莊嚴樹。我所坐處。我於此坐已。摧四魔證成無上佛智。汝等咸應坐於是處。一切智佛智皆得生出。世尊說是語已。默然而住。
爾時金剛手秘密主菩薩。以佛威神及本願力。從座而起偏袒右肩。右膝著地合掌向佛。世尊作禮白佛言。世尊我問世尊如來應正等覺。修佛頂真言異方便。一切如來所說真言明教。加行修習。曼茶羅印契安布。異成就事業。一字轉輪王佛頂入于大三摩地印曼荼羅。成就處軌則。唸誦印安布最勝事業。秘密畫像法。止魔息災增益調伏法。如是一切如來部真實。一切世間出世間明真言。最勝不被他凌突。無盡眾生界菩薩真
【現代漢語翻譯】 現代漢語譯本：千位星宿圍繞著，作為眷屬聚集在一起。
又有無量如來族（Tathagatagotra，如來的種族）、蓮華族（Padmagotra，蓮花的種族）、金剛族（Vajragotra，金剛的種族），無量明王（Vidyaraja，具有智慧光芒的國王）使者、女使者眾，金剛毗那夜迦（Vajravinayaka，金剛障礙神）。所有世間和出世間的眾生，一切山河、池園、苑囿、街道、四通八達的道路，林神、樹神、江神、城郭神，村神、尸林神、鳥娑跢啰迦神（Ptaccotpata，鳥類的神）、惡夢神、地底神、宮殿神。像這樣以上首為代表，乃至此三千大千世界中，天龍（Naga，天上的龍）、藥叉（Yaksa，夜叉，一種鬼神）、羅剎娑（Rakshasa，羅剎，一種惡鬼）、乾闥婆（Gandharva，香神，天上的樂神）、阿蘇羅（Asura，阿修羅，一種好戰的神）、蘗路荼（Garuda，迦樓羅，一種大鵬鳥）、緊那羅（Kinnara，緊那羅，一種半人半獸的樂神）、摩呼羅伽（Mahoraga，摩睺羅伽，一種大蟒神），以及諸母天、瘧大瘧、毗那夜迦（Vinayaka，障礙神）、餓鬼（Preta，餓鬼）、大餓鬼、必舍遮（Pisaca，毗舍遮，一種食肉鬼）、藥叉（Yaksa，夜叉）、羅剎娑（Rakshasa）等大威德者，各自與大威德眷屬聚集在一起，都在菩提場（Bodhimanda，覺悟的場所）五百由旬（Yojana，古印度長度單位）內安住。大眾依靠佛的威神加持，互不相逼惱。
於是，世尊（Bhagavan，佛）安住在如來莊嚴吉祥摩尼寶藏大寶樓閣中，告訴慈氏菩薩（Maitreya，彌勒菩薩）等上首菩薩們說：『善男子，這菩提場莊嚴樹，是我所坐之處。我在此處入座后，摧伏四魔（Mara，四種障礙），證成無上佛智（Anuttara-samyak-sambodhi，無上的正等正覺）。你們都應當坐在這個地方，一切智（Sarvajna，對一切事物都有了解的智慧）、佛智（Buddha-jnana，佛的智慧）都能由此生出。』世尊說完這些話后，默然不語。
這時，金剛手秘密主菩薩（Vajrapani Guhyapati Bodhisattva，手持金剛杵的秘密主菩薩），依靠佛的威神和本願力，從座位上站起來，袒露右肩，右膝著地，合掌向佛，世尊（Bhagavan，佛）作禮，稟告佛說：『世尊，我向世尊如來應正等覺（Tathagata Arhat Samyak-sambuddha，如實而來、應受供養、真正覺悟者）請問，修習佛頂真言（Buddhotpata-mantra，佛頂部的真言）的特殊方便，一切如來說的真言明教，加行修習，曼茶羅（Mandala，壇城）印契安布，特殊的成就事業，一字轉輪王佛頂（Ekaksara-cakravarti-buddhotpata，一個音節的轉輪王佛頂）進入大三摩地（Mahasamadhi，大禪定）印曼荼羅，成就處的法則，唸誦印安布最殊勝的事業，秘密畫像法，止息魔障、息災、增益、調伏法。像這樣一切如來部（Tathagata-kula，如來部）真實，一切世間出世間明真言，最殊勝而不被他人侵擾，無盡眾生界的菩薩真言。』
【English Translation】 English version: A thousand constellations surrounded him, gathered as his retinue.
Moreover, there were immeasurable Tathagatagotra (Tathagata lineage), Padmagotra (Lotus lineage), and Vajragotra (Vajra lineage), immeasurable Vidyaraja (Wisdom King) messengers, female messengers, Vajravinayaka (Vajra obstacle remover). All worldly and otherworldly beings, all mountains, rivers, ponds, gardens, parks, streets, crossroads, forest deities, tree deities, river deities, city deities, village deities, corpse forest deities, bird Ptaccotpata deities, nightmare deities, subterranean deities, palace deities. Such leading figures, up to and including those in this three-thousand-great-thousand world, including Nagas (dragons), Yakshas (demons), Rakshasas (ogres), Gandharvas (celestial musicians), Asuras (demigods), Garudas (eagles), Kinnaras (celestial musicians with human bodies and horse heads), Mahoragas (great serpents), as well as mother goddesses, malaria deities, Vinayakas (obstacle creators), Pretas (hungry ghosts), great hungry ghosts, Pisacas (flesh-eating demons), Yakshas, Rakshasas, and other beings of great power, each with their great and powerful retinues, all resided within five hundred yojanas (ancient Indian unit of distance) of the Bodhimanda (place of enlightenment). The great assembly, through the power and blessing of the Buddha, did not harass or oppress one another.
Then, the Bhagavan (Blessed One) resided in the great jeweled pavilion of the Tathagata's adorned, auspicious, mani-treasure, and said to Maitreya (the future Buddha) and other leading Bodhisattvas: 'Good men, this Bodhimanda adorned tree is where I sat. Having sat here, I subdued the four Maras (hindrances) and attained Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment). You should all sit in this place, and Sarvajna (omniscience) and Buddha-jnana (Buddha wisdom) will arise.' After the Bhagavan spoke these words, he remained silent.
At that time, Vajrapani Guhyapati Bodhisattva (Vajrapani, the Lord of Secrets), relying on the Buddha's power and his own vows, arose from his seat, bared his right shoulder, knelt on his right knee, and, with palms joined, bowed to the Buddha. He addressed the Buddha, saying: 'Bhagavan, I ask the Bhagavan, the Tathagata Arhat Samyak-sambuddha (Thus Come One, Worthy One, Perfectly Enlightened One), about the special expedient for practicing the Buddhotpata-mantra (Buddha-crown mantra), the clear teachings of the mantras spoken by all Tathagatas, the preliminary practices, the arrangement of the Mandala (sacred circle) mudras (hand gestures), the special accomplishment practices, the Ekaksara-cakravarti-buddhotpata (one-syllable wheel-turning king Buddha-crown) entering the Mahasamadhi (great concentration) mudra Mandala, the rules for the place of accomplishment, the most supreme practices of recitation and mudra arrangement, the secret methods of painting images, the methods for stopping demonic influences, pacifying disasters, increasing benefits, and subduing. Like this, all that is true of the Tathagata-kula (Tathagata family), all worldly and otherworldly clear mantras, the most supreme and unassailable, the Bodhisattva mantras of the endless realm of beings.'
言行成就。由此一切有情獲得安樂。由此佛頂輪王于贍部洲眾生。修一切如來真言者。作大佛事故。由此世界贍部洲眾生。獲一切安樂能堪任成就故。一切天一切天族。一切藥叉一切藥叉族一切緊那羅一切摩呼羅伽。一切龍一切龍族。一切天龍藥叉乾闥婆阿蘇羅蘗路荼緊那羅摩呼羅伽人。一切世間出世間印真言。作利益故成就故。不令欺凌令安尊位故。一切有情修佛頂真言者。除一切苦惱。令我真言族成就故。觀自在等大菩薩真言行光顯故。一切如來說印曼荼羅法要成就故。無量如來所說真言印曼荼罹難成就者令易成故。理趣法句法要。唯愿如來應正等覺說。啟白是已。
爾時世尊誥金剛手秘密主言。善哉善哉秘密主。汝為一切眾生利益安樂。輪王佛頂成就真言行。精勤住持者。一切如來所說真言。汝能問如來如是事。是故金剛手我為汝說。先佛已說未來當說。爾時釋迦牟尼如來。以佛眼觀一切世界。觀已為未來有情。本願福力加持觀已。告一切菩薩大眾言。善男子汝等。憶念一切如來所說輪王一字。入一切法三摩地。作不思議奇特神變。於一切世界。作大佛事。一切三摩地中最勝句。咸皆作意。時一切菩薩。咸皆憶念一切佛頂輪王大真言王及三摩地句。唯除秘密主觀自在大菩薩。由如來加持故。時世尊坐大菩
【現代漢語翻譯】 現代漢語譯本：言行都能成就，因此一切有情眾生獲得安樂。因此，佛頂輪王對於贍部洲（Jambudvipa，指我們所居住的這個世界）的眾生，修持一切如來真言的人，做廣大的佛事。因此，這個世界贍部洲的眾生，獲得一切安樂，能夠堪任成就的緣故。一切天（Deva，天神），一切天族，一切藥叉（Yaksa，夜叉，一種鬼神），一切藥叉族，一切緊那羅（Kinnara，一種天上的樂神），一切摩呼羅伽（Mahoraga，大蟒神），一切龍（Naga，龍），一切龍族，一切天龍藥叉乾闥婆（Gandharva，香音神），阿蘇羅（Asura，阿修羅，一種好戰的神），蘗路荼（Garuda，迦樓羅，一種大鵬金翅鳥），緊那羅，摩呼羅伽人，一切世間和出世間的印真言，爲了作利益的緣故，爲了成就的緣故，不讓他們被欺凌，讓他們安於尊位。一切有情修持佛頂真言的人，去除一切苦惱，爲了讓我的真言族成就的緣故。觀自在（Avalokiteshvara）等大菩薩的真言行光明顯赫的緣故。一切如來說的印曼荼羅（Mandala，壇場）法要成就的緣故。無量如來說的真言印曼荼罹難以成就的，讓他們容易成就的緣故。理趣法句法要，唯愿如來應正等覺（Tathagata Arhat Samyaksambuddha，如來的十個稱號之一）宣說。啟白完畢。
這時，世尊告訴金剛手（Vajrapani）秘密主說：『很好，很好，秘密主。你爲了利益安樂一切眾生，輪王佛頂成就真言行，精勤住持。一切如來說的真言，你能夠問如來這樣的事。』因此，金剛手，我為你宣說。先佛已經說過，未來應當說。這時，釋迦牟尼（Sakyamuni）如來，用佛眼觀察一切世界，觀察完畢后，爲了未來的有情，用本願福力加持觀察完畢后，告訴一切菩薩大眾說：『善男子，你們，憶念一切如來說的輪王一字，進入一切法三摩地（Samadhi，禪定），作不可思議奇特神變，於一切世界，作廣大的佛事。一切三摩地中最殊勝的語句，都用心作意。』這時，一切菩薩，都憶念一切佛頂輪王大真言王以及三摩地語句，唯獨秘密主觀自在大菩薩除外。由於如來加持的緣故，這時世尊坐在大寶
【English Translation】 English version: Actions and speech are accomplished. Therefore, all sentient beings obtain happiness. Therefore, the Crown Wheel-Turning King, for the beings of Jambudvipa (the continent where we live), those who cultivate all the Tathagata's (Tathagata, one of the titles of Buddha) mantras, perform great Buddha deeds. Therefore, the sentient beings of this world, Jambudvipa, obtain all happiness and are able to accomplish it. All Devas (gods), all Deva clans, all Yakshas (a type of spirit), all Yaksha clans, all Kinnaras (a type of celestial musician), all Mahoragas (a type of great serpent deity), all Nagas (dragons), all Naga clans, all Deva-Nagas-Yakshas-Gandharvas (celestial musicians), Asuras (demigods), Garudas (mythical bird-like creatures), Kinnaras, Mahoraga people, all worldly and transcendental mudra (hand gestures) and mantras, for the sake of benefiting, for the sake of accomplishment, not allowing them to be oppressed, allowing them to be secure in their honored positions. All sentient beings who cultivate the Crown mantra, remove all suffering, for the sake of accomplishing my mantra clan. Avalokiteshvara (the Bodhisattva of Compassion) and other great Bodhisattvas' mantra practices are brilliantly revealed. All the Tathagatas' teachings on mudra and mandala (sacred diagrams) are accomplished. The mantras, mudras, and mandalas that are difficult to accomplish, spoken by countless Tathagatas, are made easy to accomplish. The essential principles and phrases of the 理趣法 (Li Qu Fa, a Buddhist scripture), may the Tathagata Arhat Samyaksambuddha (the perfectly enlightened one) speak them. Having finished the request.
At that time, the World-Honored One said to Vajrapani (a Bodhisattva) Secret Lord: 'Excellent, excellent, Secret Lord. You, for the benefit and happiness of all sentient beings, diligently uphold the Crown Wheel-Turning King's accomplished mantra practices. All the mantras spoken by the Tathagatas, you are able to ask the Tathagata about such matters.' Therefore, Vajrapani, I will speak for you. The past Buddhas have already spoken, and the future will speak. At that time, Sakyamuni (the historical Buddha) Tathagata, with his Buddha-eye, observed all the worlds, and after observing, for the sake of future sentient beings, with the power of his original vows and blessings, after observing, told all the Bodhisattva assembly: 'Good men, you, remember the one word of the Wheel-Turning King spoken by all the Tathagatas, enter the samadhi (meditative state) of all dharmas (teachings), perform inconceivable and extraordinary miraculous transformations, in all the worlds, perform great Buddha deeds. The most supreme phrases in all samadhis, all pay attention to them.' At that time, all the Bodhisattvas, all remembered the great mantra king of the Crown Wheel-Turning King and the phrases of samadhi, except for the Secret Lord Avalokiteshvara Bodhisattva. Because of the Tathagata's blessing, at that time, the World-Honored One sat on the great treasure
提樹下。于大福生地。如來入佛遊戲三摩地時。一切如來悉皆同入是三摩地。世尊彼時。憶念攝受一切眾生界。無量恒河沙數俱胝劫積集。施戒忍進等波羅蜜。無量難行苦行。從大丈夫相出光明。所謂后頂從白毫相。從眉從眼從鼻從耳從唇從頭。從袈裟從髆從手從臍輪從二乳從二乳間。從項從二髀從二膝從二脛從二踝。如是從坐處從二足。如來法輪印處。如是真多摩尼寶處。如來鑠訖底三昧處。錫杖印處。從如是一切如來心印處。從無能勝忿怒轉輪王入三摩地無能勝印處。如是一切如來大慈處大悲處。一切如來三摩地處。如是從無畏處從記䇷處。如是一切如來明真言處。放光。於一一光明無量光明以為眷屬。從佛頂出無量百千光明。種種色類青黃赤白紫色。照無量佛剎。照此三千大千世界一切地獄傍生。悉除息塵翳息一切苦。建立一切真言行。于諸菩薩作一切義利。成就大福莊嚴。一切安樂易成就。于剎那頃作一切義利成就已。于恒河沙數佛世界魔宮殿。咸令萎悴。映蔽一切魔光。乃至有頂下至無間大地獄。邊際一切處。照曜光曜驚覺一切有情。復來旋繞世尊三匝已。各各沒入本處。
菩提場所說一字頂輪王經示現真言大威德品第二
爾時釋迦牟尼如來。從三摩地起。以佛眼觀一切佛剎彼一切天集會。如
【現代漢語翻譯】 現代漢語譯本：在菩提樹下，于大福德之地，當如來進入佛遊戲三摩地（Buddha Play Samadhi，一種禪定狀態）時，一切如來都一同進入這個三摩地。世尊（Bhagavan，佛的尊稱）那時憶念著攝受一切眾生界，無量恒河沙數俱胝劫（kalpa，極長的時間單位）積聚的佈施、持戒、忍辱、精進等波羅蜜（pāramitā，到達彼岸的方法），無量難行苦行。從大丈夫相（mahāpuruṣa-lakṣaṇa，佛的三十二種殊勝相）中放出光明，所謂從后頂、從白毫相（ūrṇā-kośa，眉間白毫）、從眉、從眼、從鼻、從耳、從唇、從頭、從袈裟、從肩、從手、從臍輪、從二乳、從二乳間、從項、從二髀、從二膝、從二脛、從二踝，如是從坐處、從二足，如來法輪印（cakra，法輪）處，如是真多摩尼寶（cintāmaṇi，如意寶）處，如來鑠訖底三昧（śakti-samādhi，力量三昧）處，錫杖印處，從如是一切如來心印處，從無能勝忿怒轉輪王（aparājita-krodha-cakravartin，不可戰勝的忿怒輪王）入三摩地無能勝印處，如是一切如來大慈處、大悲處，一切如來三摩地處，如是從無畏處、從記莂（vyākaraṇa，授記）處，如是一切如來明真言（vidyā-mantra，明咒）處，放光。於一一光明無量光明以為眷屬。從佛頂出無量百千光明，種種色類青黃赤白紫色，照無量佛剎（buddhakṣetra，佛土），照此三千大千世界一切地獄、傍生，悉除息塵翳，息一切苦，建立一切真言行，于諸菩薩作一切義利，成就大福莊嚴，一切安樂易成就，于剎那頃作一切義利成就已，于恒河沙數佛世界魔宮殿，咸令萎悴，映蔽一切魔光，乃至有頂下至無間大地獄，邊際一切處，照曜光曜驚覺一切有情，復來旋繞世尊三匝已，各各沒入本處。 菩提場所說一字頂輪王經示現真言大威德品第二 爾時釋迦牟尼如來（Śākyamuni-tathāgata，釋迦牟尼佛）。從三摩地起，以佛眼觀一切佛剎彼一切天眾。
【English Translation】 English version: Under the Bodhi tree, in a place of great fortune, when the Tathagata (Tathāgata, 'the thus-gone one', an epithet of the Buddha) entered the Buddha Play Samadhi (Buddha Play Samadhi, a state of meditative absorption), all the Tathagatas entered this Samadhi together. The Bhagavan (Bhagavan, 'the Blessed One', an epithet of the Buddha) then recollected embracing all realms of sentient beings, accumulating immeasurable Ganges-river-sands of kotis (koṭi, a large number) of kalpas (kalpa, an aeon) of giving, morality, patience, effort, and other perfections (pāramitā, perfections), immeasurable difficult practices and ascetic practices. From the marks of a great man (mahāpuruṣa-lakṣaṇa, the 32 marks of a great man) emanated light, namely from the crown of the head, from the white hair-curl (ūrṇā-kośa, the white curl between the eyebrows), from the eyebrows, from the eyes, from the nose, from the ears, from the lips, from the head, from the monastic robe, from the shoulders, from the hands, from the navel, from the two breasts, from between the two breasts, from the neck, from the two thighs, from the two knees, from the two shins, from the two ankles, thus from the sitting place, from the two feet, from the place of the Dharma wheel mark (cakra, wheel) of the Tathagata, thus from the place of the Cintamani jewel (cintāmaṇi, wish-fulfilling jewel), from the place of the Tathagata's Shakti Samadhi (śakti-samādhi, power samadhi), from the place of the mark of the staff, from the place of all the heart-seals of the Tathagatas, from the place of the Aparajita Wrathful Wheel-Turning King (aparājita-krodha-cakravartin, the invincible wrathful wheel-turning king) entering the Samadhi of the invincible seal, thus from the place of great loving-kindness of all the Tathagatas, the place of great compassion, the place of the Samadhi of all the Tathagatas, thus from the place of fearlessness, from the place of prediction (vyākaraṇa, prediction), thus from the place of all the clear mantras (vidyā-mantra, knowledge mantra) of the Tathagatas, light emanated. In each light, immeasurable lights were its retinue. From the crown of the Buddha's head emanated immeasurable hundreds of thousands of lights, of various colors such as blue, yellow, red, white, and purple, illuminating immeasurable Buddha-fields (buddhakṣetra, buddha-field), illuminating all the hells and animals of this three-thousand great-thousand world, completely removing and extinguishing dust and obscurations, extinguishing all suffering, establishing all mantra practices, performing all benefits and welfare for the Bodhisattvas, accomplishing great fortune and adornment, easily accomplishing all peace and happiness, having accomplished all benefits and welfare in an instant, causing the demon palaces in Ganges-river-sands of Buddha-worlds to wither, obscuring all demon light, even to the peak of existence, down to the Avici Great Hell, to all places at the boundary, illuminating and awakening all sentient beings, and then circling the Bhagavan three times, each disappearing into its original place. The Second Chapter: Displaying the Great Power of True Words, from the One-Syllable Crown Wheel King Sutra Spoken at the Bodhi Place At that time, Shakyamuni Tathagata (Śākyamuni-tathāgata, Shakyamuni Buddha) arose from Samadhi and, with his Buddha-eye, beheld all the assemblies of gods in all the Buddha-fields.
師子奮迅。而顧視誥金剛手秘密主言。金剛手汝今諦聽。一字佛頂大明王及四大佛頂及毫相等。作大利益成就者明妃。如來手。如來缽。如來唇。如來口。法輪等大明王。所有一切眾生界。於一切有情勤修佛頂真言行菩薩等。及一切有情菩薩乘受持者。苾芻苾芻尼塢波塞迦塢波斯迦。不被一切天世間沮壞。獲得不退轉。一切皆獲安樂。一切處一切苦惱悉皆除滅。一切皆悉起大慈行。同一味相。不被火燒不被水漂。不被刀傷不被毒中。不被蛇嚙不被一切難。一切如來所說。大真言明王受持菩薩。及余凈信大乘菩薩乘有情。從此一切如來三摩地出生。大真言受持者。及余大明王受持者。應以牛黃于樺皮上。寫此陀羅尼。安頭髻中。若是苾芻苾芻尼。寫此陀羅尼繫在袈裟中。若塢波塞迦塢波斯迦繫在手臂。或在頸下。若國王帶。不被他敵之所侵擾。晝夜臥安覺安。大威德賢聖諸天。而常擁護。如是及余有情。若能持此者。勤修真言行者。一切處獲得無礙。一切人見悉皆歡喜。遠離一切苦。得一切安樂。一切人天供養恭敬。一切天龍乾闥婆阿蘇羅蘗路茶緊那羅摩呼羅伽餓鬼必舍遮。一切難調障毗那夜迦。不敢逼近。離惡趣怖。秘密主此大明王。及明妃真言句。一切有情勤修菩薩行者。及修佛頂真言者。以此作息災吉祥事。惡星
凌逼皆得息滅。作一切眾生義利。鉤召一切天龍藥叉。秘密主我略說為修佛頂真言者。速疾得悉地。令作一切事業。世尊說是已。告金剛手。此一切如來所說大真言王。大佛頂。白傘蓋佛頂。高佛頂。勝佛頂。光聚佛頂。如是大佛頂真言王。入一切如來三摩地。勤勇力等敵。皆殊勝三摩地成就。一字頂輪王佛眼。毫相大慈大悲佛牙。並無能勝如來手如來缽如來袈裟如來法輪並明妃等說。從大悲奮迅大人相師子吼流出。一切菩薩不能摧壞。一切佛加持共隨喜。大慧照耀幽暗者。令作光明。以甚深智作無塵垢。令作吉祥。一切世間中最勝尊貴。作最勝無塵無垢四無所畏。令作端嚴慧。令作廣大無量殊勝智。令作堅固勇猛金剛鉤鎖身。令作十力。令作大威德。令拂除愚闇。令作一切佛智。令作大護一切菩薩功德藏。能令一切智智。能令寂靜句。令作無礙勇猛威德。令作最勝慧。難調眾生種性。令生慈心。能作一切如來熾盛三摩地。大真言明王一字佛頂輪王。而說真言曰。
曩莫三滿多沒馱南唵步嚕唵(引)
釋迦牟尼佛世尊。才說是真言。譬如贍部洲大風。吹一切樹林藂林藥草葉及花果。悉皆振動。如是才說是輪王一字真言。三千大千世界六種振動。須彌盧山亦皆大動。大海騰沸。及恒河沙數世界悉皆振動。山
【現代漢語翻譯】 現代漢語譯本： 所有凌逼都能平息滅除，為一切眾生帶來利益。能鉤召一切天龍藥叉（天上的龍族和具有神通的鬼神）。秘密主，我簡略地說，修持佛頂真言的人，能迅速獲得成就，能成辦一切事業。世尊說完這些，告訴金剛手（佛教護法神）：『這是一切如來說的大真言王，包括大佛頂、白傘蓋佛頂、高佛頂、勝佛頂、光聚佛頂。這樣的大佛頂真言王，能進入一切如來的三摩地（禪定狀態），在勤奮、勇猛、力量等方面勝過一切敵對勢力，成就殊勝的三摩地。一字頂輪王佛眼、毫相（佛眉間白毫）大慈大悲、佛牙，以及無能勝如來手、如來缽、如來袈裟、如來法輪，還有明妃等所說，都從大悲奮迅大人相師子吼中流出，一切菩薩都不能摧毀，一切佛都加持並共同隨喜。大智慧照耀幽暗，使之光明；以甚深智慧使之沒有塵垢，使之吉祥；在一切世間中最勝尊貴，成就最勝無塵無垢的四無所畏（佛的四種無所畏懼的境界），使之端莊莊嚴有智慧，使之廣大無量有殊勝智慧，使之堅固勇猛如金剛鉤鎖之身，使之具有十力（佛的十種力量），使之具有大威德，能拂除愚昧黑暗，能成就一切佛智，能作為大護法，是一切菩薩功德的寶藏，能成就一切智智（對一切事物和道理的智慧），能成就寂靜之句，使之具有無礙勇猛的威德，使之具有最殊勝的智慧，對於難以調伏的眾生，能使他們生起慈悲心，能成就一切如來熾盛的三摩地。』大真言明王一字佛頂輪王，於是說了真言： 『曩莫三滿多沒馱南（皈命一切諸佛）唵步嚕唵（種子字）』 釋迦牟尼佛世尊，才說完這個真言，就像贍部洲（閻浮提，我們所居住的世界）的大風，吹動一切樹林、叢林、藥草的葉子和花果，使它們都振動。這樣，才說完這輪王一字真言，三千大千世界就發生了六種震動，須彌盧山（世界的中心）也劇烈震動，大海沸騰，以及恒河沙數的世界都震動，山也震動。
【English Translation】 English version: All oppressions will be extinguished, benefiting all sentient beings. It can hook and summon all nagas (dragons), yakshas (a type of spirit), and other beings. Secret Lord, I will briefly say that those who practice the Buddha-top mantra can quickly attain siddhi (accomplishment) and accomplish all undertakings. After the World Honored One finished speaking, he told Vajrapani (a Buddhist protector deity): 'This is the great mantra king spoken by all Tathagatas (Buddhas), including the Great Buddha-top, White Umbrella Buddha-top, High Buddha-top, Victorious Buddha-top, and Light Cluster Buddha-top. Such a Great Buddha-top mantra king can enter the samadhi (meditative state) of all Tathagatas, surpassing all adversaries in diligence, courage, and strength, and achieving supreme samadhi. The One-Syllable Crown Wheel King Buddha-eye, the urna (white hair between the eyebrows of the Buddha) of great compassion, the Buddha's tooth, as well as the Invincible Tathagata's hand, Tathagata's bowl, Tathagata's kasaya (robe), Tathagata's Dharma wheel, and the consorts, all emanate from the Great Compassionate Swift Great Man's Lion's Roar, which cannot be destroyed by any Bodhisattva, and all Buddhas bless and rejoice together. Great wisdom illuminates the darkness, making it bright; with profound wisdom, it makes it free from dust and impurity, making it auspicious; it is the most victorious and noble in all the world, achieving the most victorious, dust-free, and immaculate Four Fearlessnesses (the Buddha's four kinds of fearlessness), making it dignified and wise, making it vast and immeasurable with supreme wisdom, making it firm and courageous like a vajra (diamond) hook-locked body, giving it the ten powers (the Buddha's ten powers), giving it great power and virtue, removing ignorance and darkness, enabling it to achieve all Buddha wisdom, enabling it to be a great protector, a treasure of all Bodhisattva merits, enabling it to achieve all-knowing wisdom, enabling it to achieve the phrase of tranquility, giving it unimpeded, courageous power and virtue, giving it the most supreme wisdom, and for those sentient beings who are difficult to tame, it can generate compassion, and can achieve the blazing samadhi of all Tathagatas.' The Great Mantra Bright King, the One-Syllable Buddha-top Wheel King, then spoke the mantra: 'Namo Samanta Buddhanam (Homage to all Buddhas) Om Bhulu Om (seed syllable)' Shakyamuni Buddha, the World Honored One, as soon as he spoke this mantra, it was like a great wind in Jambudvipa (the world we live in), blowing all the trees, forests, and the leaves, flowers, and fruits of medicinal herbs, causing them all to shake. Thus, as soon as this Wheel King One-Syllable mantra was spoken, the three thousand great thousand worlds experienced six kinds of tremors, Mount Sumeru (the center of the world) also shook violently, the great sea boiled, and worlds as numerous as the sands of the Ganges River all trembled, and the mountains shook.
谷及海猶如草葉。一切山林河海皆悉振動。一切魔宮如一熾盛火聚。以佛威神加持力故。悉皆恐怖。魔眾諸天皆自不安。歸依于佛。世尊。於一切世界中那洛迦趣有情。悉皆獲得安樂。爾時世尊作如是神力加持。為令顯現輪王佛頂故。自身作轉輪王形。功德相莊嚴。七寶成就。一切光明熾盛。晃曜照曜。以無量法。莊嚴間錯嚴飾大輪王師子座而坐。熾盛照曜一切圓光。如輪周匝形成一聚光。無有一有情有情眾。當彼之際而敢不瞬目瞻暏。彼所有慈氏等大菩薩。彼皆剎那頃。亦不能不瞬目而瞻視。爾時觀自在菩薩。金剛手秘密主菩薩。以佛威力悶絕躄地。剎那謨呼律間。則彼大威德摩醯首羅天。帝釋天。毗紐天。夜摩天。水天俱尾羅天。風天。蘗路茶。緊那羅。摩呼羅伽等。一切器仗悉皆墮落。摩醯首羅三戟叉墮落。帝釋金剛杵墮落。毗紐天輪。俱尾羅棒。水天罥索。如是一切大威德天。一切器仗墮落於地。精氣威力神通皆奪。由轉輪大真言明王加持故。一切菩薩憶念菩提。遊戲三摩地。一切天龍藥叉乾闥婆阿蘇羅蘗路茶緊那羅摩呼羅伽等。皆歸依佛世尊。悉皆戰掉如芭蕉葉。身毛竦豎。不能堪忍觀大輪王真言色形。爾時世尊隱大輪王色形。剎那頃說此一切如來所說。大明妃。能息一切難調有情。能成就一切佛頂輪王。
【現代漢語翻譯】 現代漢語譯本： 谷堆和海洋如同草葉般渺小。一切山林、河流和海洋都震動起來。一切魔宮都像一堆燃燒的火焰。由於佛的威神加持力，所有魔眾都感到恐怖。魔眾和諸天都感到不安，紛紛歸依于佛。世尊，在一切世界中的那洛迦趣（Naraka，地獄道）有情，都獲得了安樂。當時，世尊爲了顯現輪王佛頂，作了這樣的神力加持，自身化作轉輪王形，以功德相莊嚴，七寶成就，一切光明熾盛，照耀四方。以無量法莊嚴間錯，嚴飾大輪王師子座而坐。熾盛的光芒照耀一切圓光，如輪周匝形成一聚光。沒有一個有情或有情眾，敢於在那時而不眨眼地瞻睹。即使是慈氏（Maitreya，彌勒菩薩）等大菩薩，也在剎那間無法不眨眼地瞻視。當時，觀自在菩薩（Avalokiteśvara，觀音菩薩），金剛手秘密主菩薩（Vajrapani，金剛手菩薩），因佛的威力而悶絕倒地。在剎那謨呼律（ksana-muhurta，極短的時間）之間，那些大威德的摩醯首羅天（Maheśvara，大自在天），帝釋天（Indra，因陀羅），毗紐天（Vishnu，毗濕奴），夜摩天（Yama，閻摩），水天，俱尾羅天（Kubera，俱毗羅），風天，蘗路茶（Garuda，迦樓羅），緊那羅（Kinnara，緊那羅），摩呼羅伽（Mahoraga，摩睺羅伽）等，一切器仗都紛紛墮落。摩醯首羅的三戟叉墮落，帝釋的金剛杵墮落，毗紐天的輪，俱尾羅的棒，水天的罥索，像這樣一切大威德天的器仗都墮落於地，精氣、威力、神通都被奪走。由於轉輪大真言明王（Cakravartin-mahāmantra-vidyārāja，轉輪聖王大明咒）的加持，一切菩薩憶念菩提，遊戲三摩地。一切天龍藥叉乾闥婆阿蘇羅蘗路茶緊那羅摩呼羅伽等，都歸依佛世尊，都戰慄顫抖如芭蕉葉，身毛聳立，不能夠忍受觀看大輪王真言的色形。當時，世尊隱去了大輪王色形，在剎那間說了這句一切如來所說的大明妃，能夠平息一切難以調伏的有情，能夠成就一切佛頂輪王。
【English Translation】 English version: The heaps of grain and the oceans were like blades of grass. All the mountains, forests, rivers, and seas trembled. All the palaces of Mara were like a blazing heap of fire. Due to the power and blessing of the Buddha, all the Maras were terrified. The Maras and the Devas were uneasy and took refuge in the Buddha. O Bhagavan (世尊，World Honored One), all sentient beings in the Naraka (那洛迦趣, hell realm) gained peace. At that time, the Bhagavan performed such a miraculous blessing in order to manifest the Cakravartin (輪王, wheel-turning king) Buddha-usnisa (佛頂, Buddha's crown). He transformed himself into the form of a Cakravartin, adorned with the marks of merit, accomplished with the seven treasures, all light blazing and shining. He sat on the lion throne of the great Cakravartin, adorned and embellished with immeasurable Dharmas. The blazing light illuminated all the halos, forming a cluster of light like a wheel all around. There was not a single sentient being or assembly of sentient beings who dared not to gaze upon him without blinking at that moment. Even great Bodhisattvas such as Maitreya (慈氏，the future Buddha), could not help but gaze upon him without blinking for even a moment.
At that time, Avalokiteśvara Bodhisattva (觀自在菩薩，Bodhisattva of Compassion), Vajrapani Guhyapati Bodhisattva (金剛手秘密主菩薩，Vajrapani, the Lord of Secrets), fainted and collapsed to the ground due to the power of the Buddha. In an instant, those great and powerful Maheśvara Deva (摩醯首羅天，Great Lord), Indra (帝釋天，King of Gods), Vishnu (毗紐天，Preserver God), Yama (夜摩天，God of Death), Varuna (水天，God of Water), Kubera (俱尾羅天，God of Wealth), Vayu (風天，God of Wind), Garuda (蘗路茶，mythical bird), Kinnara (緊那羅，celestial musician), Mahoraga (摩呼羅伽，serpent deity), and all their weapons fell to the ground. The trident of Maheśvara fell, the Vajra (金剛杵，thunderbolt) of Indra fell, the wheel of Vishnu, the club of Kubera, the noose of Varuna, and all the weapons of those great and powerful Devas fell to the ground. Their essence, power, and神通 (supernatural powers) were taken away. Due to the blessing of the Cakravartin-mahāmantra-vidyārāja (轉輪大真言明王，Great Mantra King of the Wheel-Turning King), all the Bodhisattvas remembered Bodhi (菩提，enlightenment) and played in Samadhi (三摩地，meditative absorption). All the Devas, Nagas (龍，dragons), Yakshas (藥叉，nature spirits), Gandharvas (乾闥婆，celestial musicians), Asuras (阿蘇羅，demigods), Garudas, Kinnaras, Mahoragas, and others took refuge in the Bhagavan Buddha. They all trembled like banana leaves, their body hair stood on end, and they could not bear to look at the color and form of the great wheel-turning king's mantra.
At that time, the Bhagavan concealed the color and form of the great wheel-turning king, and in an instant, spoke this great mantra-vidya (大明妃，great wisdom queen) spoken by all the Tathagatas (如來，Buddhas), which can pacify all difficult-to-tame sentient beings and can accomplish all the Buddha-usnisa Cakravartins.
能息一切斗諍言訟。一切如來部真言母。一切菩薩母。觀自在菩薩。金剛手秘密主。為令起故。說此佛眼。一切佛所說。能成就一切義利。速疾成就輪王佛頂故。說真言曰。
曩莫薩嚩怛他蘗底瓢(一)曷啰(二合)毗藥(二合二)三藐三沒第毗藥(二合三)唵(引四)嚕嚕塞普(二合)嚕(五)入嚩(二合)攞(六)底瑟姹(二合七)悉馱魯左你(八)薩嚩啰他(二合)娑怛你(九)娑嚩(二合)訶(引十)
說是佛眼陀羅尼已。觀自在菩薩。金剛手秘密主等悉皆而起。乃至所有一切天等眾會。各各復得本神通。各還執本器仗。皆歸依佛世尊。心大歡喜。瞋視觀察如來。各作是贊言。嗚呼奇哉。觀自在菩薩。金剛手秘密主。白釋迦牟尼應正等覺言。世尊是何奇特。世尊曾所未見如來持此頂輪王形光明聚。是何希奇。佛言善男子。持頂輪王色形三摩地。一切諸佛世尊佛遊戲神通。善男子如於大曼茶羅集會。汝等作真言身變化。住不思議顯示大威德。如是如是。如來轉輪王真言色形身住。而顯示。善男子此佛頂轉輪王。一切如來真言身。住最勝三摩地。一切諸大菩薩。及一切真言明王明妃。一切諸天無能違越。善男子有此真言轉輪王佛頂。若有人誦持處。五百由旬內一切明。世間出世間不流通。不成就。汝
【現代漢語翻譯】 現代漢語譯本 能平息一切爭鬥和訴訟。是一切如來部的真言之母，一切菩薩之母。觀自在菩薩（Avalokiteśvara，觀世音菩薩），金剛手秘密主（Vajrapāṇi，執金剛菩薩），爲了令他們發起（信心），宣說了這佛眼（Buddha-locana）。這是一切佛所說的，能成就一切義利，爲了迅速成就輪王佛頂（cakravartin-uṣṇīṣa）而說此真言，曰： 『曩莫薩嚩怛他蘗底瓢(一)曷啰(二合)毗藥(二合二)三藐三沒第毗藥(二合三)唵(引四)嚕嚕塞普(二合)嚕(五)入嚩(二合)攞(六)底瑟姹(二合七)悉馱魯左你(八)薩嚩啰他(二合)娑怛你(九)娑嚩(二合)訶(引十)』 說完這佛眼陀羅尼后，觀自在菩薩，金剛手秘密主等都起身了。乃至所有一切天等眾會，各自恢復了原本的神通，各自拿回了原本的器仗，都歸依佛世尊，心中非常歡喜，注視觀察如來，各自讚嘆說：『嗚呼，真是奇妙啊！』觀自在菩薩，金剛手秘密主，對釋迦牟尼應正等覺（Śākyamuni，釋迦牟尼佛）說：『世尊，這是什麼奇特的景象？世尊您以前從未顯現過如此持有頂輪王形象的光明聚集，這是多麼稀奇啊！』佛說：『善男子，這是持有頂輪王色形的三摩地（samādhi，禪定），是一切諸佛世尊的佛遊戲神通。善男子，如同在大曼茶羅（maṇḍala，壇城）中，你們變化成真言身，安住于不可思議的境界，顯示大威德。』『如是，如是，如來轉輪王真言色形身安住並顯現。善男子，這佛頂轉輪王，是一切如來真言身，安住于最殊勝的三摩地。一切諸大菩薩，以及一切真言明王明妃，一切諸天都不能違越。善男子，有了這真言轉輪王佛頂，如果有人誦持的地方，五百由旬內的一切明（vidyā，明咒），世間和出世間的都不能流通，不能成就。』
【English Translation】 English version It can pacify all strife, contention, and litigation. It is the mother of all Tathāgata (如來) families' mantras, the mother of all Bodhisattvas. Avalokiteśvara (觀自在菩薩), Vajrapāṇi (金剛手) the secret lord, for the sake of arousing (faith), spoke this Buddha-locana (佛眼). This is spoken by all Buddhas, capable of accomplishing all benefits and advantages. For the sake of swiftly accomplishing the cakravartin-uṣṇīṣa (輪王佛頂), the mantra is spoken, saying: 'Namo sarva tathāgatebhyo hrahbhyah samyak-sambuddhebhyah om ruru sphuru jvala tiṣṭha siddha-locani sarvārtha sādhani svāhā' After speaking this Buddha-locana dhāraṇī, Avalokiteśvara, Vajrapāṇi the secret lord, and others all arose. Even all the assemblies of devas (天) and others, each regained their original supernatural powers, each took back their original weapons, and all took refuge in the Buddha, the World-Honored One, with great joy in their hearts, gazing and observing the Tathāgata. Each praised, saying, 'Oh, how wondrous!' Avalokiteśvara, Vajrapāṇi the secret lord, said to Śākyamuni (釋迦牟尼), the worthy and perfectly enlightened one, 'World-Honored One, what is this extraordinary sight? World-Honored One, you have never before manifested such a gathering of light holding the form of the uṣṇīṣa-cakravartin (頂輪王), how marvelous!' The Buddha said, 'Good men, this is the samādhi (三摩地) of holding the color and form of the uṣṇīṣa-cakravartin, it is the Buddha's playful supernatural power of all Buddhas, the World-Honored Ones. Good men, just as in the great maṇḍala (曼茶羅), you transform into mantra bodies, abide in the inconceivable realm, and display great power and virtue.' 'Thus, thus, the Tathāgata's cakravartin mantra color-form body abides and manifests. Good men, this uṣṇīṣa-cakravartin is the mantra body of all Tathāgatas, abiding in the most supreme samādhi. All great Bodhisattvas, as well as all mantra-vidyārāja (明王) and vidyārājñī (明妃), and all devas, are unable to transgress it. Good men, with this mantra-cakravartin-uṣṇīṣa, if there is a place where someone recites and holds it, within five hundred yojanas, all vidyās (明), both worldly and otherworldly, will not circulate and will not be accomplished.'
等所說清凈真言。所加持真言。不成就亦不往。亦不現威德。若才憶念此真言。一切世間出世間真言悉地皆成就。汝等所說加持真言身。一切不可成就。不現應驗者。以此真言應成就之。五百由旬內地方。天龍藥叉乾闥婆阿蘇羅蘗路荼迦婁羅緊那羅摩呼羅伽菩薩。住真言身者。于處不堪忍住。不遊行不成就。不與現驗不與悉地。何以故由住此佛頂輪王三摩地。無能欺凌。除佛眼真言三昧耶。用此真言七遍誦之。則其身寂靜。若不然者。其威德無能堪忍。其修真言者。必須初后誦此佛眼真言。十地菩薩。尚不能堪忍此輪王威德。何況余天王小類有情。
爾時世尊顯佛頂威德故。欲現佛傘蓋威德故。一切佛傘蓋加持故。是時住白傘蓋佛頂王。身如傘蓋形。蓋此三千大千世界。無一有情而作質礙。白傘蓋形悉皆覆于佛頂。其傘蓋頂。當於如來頂中。觀自在菩薩。金剛手秘密主菩薩。問佛世尊。世尊此是何。傘蓋色形蓋覆三千大千世界而住。住於世尊頂上。不見其邊際。不可得以觀察瞻睹。不可往其邊際。佛言仁者此名白傘蓋佛頂王。無量如來所共宣說。一切如來無量色寶。普遍音聲。一切真多摩尼寶間錯。寶珠網普遍現前不思議莊嚴。而作影現。是諸佛世尊傘蓋。一切如來之傘蓋。成佛頂王傘蓋。作一切有情速疾成就
【現代漢語翻譯】 現代漢語譯本 你們所說的清凈真言，以及你們所加持的真言，如果不能成就，也不會靈驗，更不會顯現威德。如果僅僅憶念此真言，一切世間和出世間的真言悉地都能成就。你們所說加持真言身，一切都不能成就，不顯現應驗，應該用此真言來成就它。五百由旬（Yojana，古印度長度單位）內的天龍（Naga，印度神話中的蛇神）藥叉（Yaksa，印度神話中的精靈）乾闥婆（Gandharva，印度神話中的天 म्यूजिक）阿修羅（Asura，古印度神話中的惡神）蘗路荼（Garuda，印度神話中的金翅鳥）迦婁羅（Karura，類似於Garuda的金翅鳥）緊那羅（Kinnara，印度神話中的半人半鳥）摩呼羅伽（Mahoraga，印度神話中的大蟒蛇）菩薩，如果住在真言身中，在那裡都無法忍受，不會順從，不會成就，不給予應驗，不給予悉地。為什麼呢？因為他們住在佛頂輪王三摩地（Samadhi，禪定）中，沒有人能夠欺凌。除非使用佛眼真言三昧耶（Samaya，誓言）。用此真言誦七遍，他們的身就會寂靜。如果不是這樣，他們的威德無人能夠忍受。修真言的人，必須在開始和結束時都誦此佛眼真言。即使是十地菩薩（Bodhisattva，佛教中修行到很高階段的人），尚且不能忍受此輪王的威德，更何況其餘的天王和小類有情。 爾時，世尊爲了顯現佛頂的威德，爲了展現佛傘蓋的威德，爲了加持一切佛傘蓋，這時，住于白傘蓋佛頂王（Sitātapatra，佛教中的傘蓋神）的身形如傘蓋，覆蓋了此三千大千世界（Trisahasra-Mahasahasra-Lokadhatu，佛教宇宙觀中的一個大世界），沒有一個有情眾生會因此受到阻礙。白傘蓋的形狀完全覆蓋在佛頂之上。傘蓋的頂部，位於如來（Tathagata，佛的稱號）頂中。觀自在菩薩（Avalokiteśvara，觀音菩薩），金剛手秘密主菩薩（Vajrapani，執金剛菩薩）問佛世尊：『世尊，這是什麼？傘蓋的顏色和形狀覆蓋了三千大千世界而住，住在世尊的頂上，看不見它的邊際，無法觀察瞻仰，無法到達它的邊際。』佛說：『仁者，這名叫白傘蓋佛頂王，是無量如來共同宣說的。一切如來無量色寶，普遍音聲，一切真多摩尼寶（Cintamani，如意寶珠）交錯，寶珠網普遍現前，不可思議的莊嚴，而作影現。這是諸佛世尊的傘蓋，一切如來的傘蓋，成就佛頂王傘蓋，使一切有情眾生迅速成就。』
【English Translation】 English version The pure mantras you speak, and the mantras you empower, if they do not succeed, will not be efficacious, nor will they manifest power. If one merely remembers this mantra, all worldly and otherworldly mantra siddhis (Siddhi, spiritual power) will be achieved. The empowered mantra bodies you speak of, none can be accomplished, and no response will be shown. This mantra should be used to accomplish them. Within five hundred yojanas (Yojana, an ancient Indian unit of distance), the Nagas (Naga, serpent deities), Yakshas (Yaksa, nature spirits), Gandharvas (Gandharva, celestial musicians), Asuras (Asura, demigods), Garudas (Garuda, mythical bird-like creatures), Karuras (Karura, another type of mythical bird-like creature similar to Garuda), Kinnaras (Kinnara, mythical creatures, half-human and half-bird), Mahoragas (Mahoraga, great serpent deities), and Bodhisattvas (Bodhisattva, enlightened beings), if they dwell in the mantra body, they cannot endure staying there, they will not comply, they will not succeed, they will not grant responses, and they will not grant siddhis. Why? Because they dwell in the Samadhi (Samadhi, meditative state) of the Buddha-Crown-Wheel King, and no one can deceive or insult them, except by using the Samaya (Samaya, vow) of the Buddha-Eye Mantra. Recite this mantra seven times, and their bodies will become peaceful. If not, their power will be unbearable. Those who practice mantras must recite this Buddha-Eye Mantra at the beginning and the end. Even the Bodhisattvas of the Ten Bhumis (Bodhisattva, stages of enlightenment) cannot endure the power of this Wheel King, let alone other heavenly kings and small sentient beings. At that time, the World-Honored One, in order to manifest the power of the Buddha-Crown, in order to reveal the power of the Buddha-Umbrella-Cover, and in order to bless all Buddha-Umbrella-Covers, at that time, the one abiding in the White Umbrella-Cover Buddha-Crown King (Sitātapatra, a protective deity), whose body was in the shape of an umbrella-cover, covered this Trisahasra-Mahasahasra-Lokadhatu (Trisahasra-Mahasahasra-Lokadhatu, a great world system in Buddhist cosmology), and no sentient being was obstructed. The shape of the White Umbrella-Cover completely covered the Buddha's crown. The top of the umbrella-cover was located in the Tathagata's (Tathagata, a title of the Buddha) crown. Avalokiteśvara Bodhisattva (Avalokiteśvara, the Bodhisattva of Compassion), Vajrapani Secret Lord Bodhisattva (Vajrapani, a protective deity), asked the Buddha World-Honored One: 'World-Honored One, what is this? The color and shape of the umbrella-cover covers the Trisahasra-Mahasahasra-Lokadhatu and abides, abiding on the World-Honored One's crown, and its boundary cannot be seen, it cannot be observed and gazed upon, and its boundary cannot be reached.' The Buddha said: 'Virtuous ones, this is called the White Umbrella-Cover Buddha-Crown King, which is jointly proclaimed by immeasurable Tathagatas. All the immeasurable colored treasures of all Tathagatas, the universal sound, all Cintamani jewels (Cintamani, wish-fulfilling jewel) are interspersed, the net of jewels universally appears, with inconceivable adornments, and makes shadows appear. This is the umbrella-cover of all Buddhas, the umbrella-cover of all Tathagatas, accomplishing the Buddha-Crown King umbrella-cover, making all sentient beings quickly achieve.'
。是一切諸佛傘蓋。名為白傘蓋。大威德菩薩。不得其邊際。于千俱胝劫度量。亦不得其邊際。亦不能見邊際。時世尊釋迦牟尼。觀佛頂王。以自神通威力加持。住真言身形而說真言曰。
曩莫三滿多沒馱南唵怛他蘗睹瑟抳(二合)沙阿娜嚩路吉多母㗚馱(二合)唵摩摩摩摩吽匿(你戈反)
當彼之時。此三千大千世界皆動搖震。爾時世尊誥諸菩薩言。諸菩薩此白傘蓋佛頂真言。能成就一切真言。能鉤臺。是大明王。不空無礙勇猛。
爾時世尊顯揚佛頂王威德故。作一切有情利益故。能息除一切災禍逼迫。能斷壞世間出世間真言。以此真言句作加持。無量菩薩稱讚。無量俱胝佛。說此佛頂王光聚。令現大威德故。是輪王佛頂之威光金剛句。而說真言曰。
曩莫三滿多沒馱南(一)唵(二)怛他蘗睹瑟尼(二合)沙(三)阿娜嚩路枳帝(四)母㗚馱(二合五)帝儒啰始(六)吽(七)入嚩(二合)啰入嚩(二合)攞(八)馱迦馱迦(九)娜啰娜啰(十)尾娜啰尾娜啰(十一)瞋那瞋那(十二)頻那頻那(十三)吽吽泮吒泮吒(十四)娑嚩(二合引)訶(引)
說此真言已。三千大千世界。如寶爓燈形。無量間錯照曜。與蓮花色。帝青寶蕊。為爓晃曜。而現一切虛空際。一切寶聚為寶帳。
【現代漢語翻譯】 現代漢語譯本：是所有諸佛的傘蓋，名為白傘蓋。即使是大威德菩薩（Mahābala Bodhisattva），也無法探知它的邊際。即使以千俱胝劫（kalpa，極長的時間單位）來度量，也無法探知它的邊際，也無法見到它的邊際。當時，世尊釋迦牟尼（Śākyamuni）觀察佛頂王（Buddha-uṣṇīṣa-rāja），以自己的神通威力加持，安住于真言身形，而說真言曰： 『曩莫三滿多沒馱南（namo samanta buddhānām，皈命一切諸佛）唵（oṃ，種子字）怛他蘗睹瑟抳沙（tathāgatoṣṇīṣa，如來頂髻）阿娜嚩路吉多（anāvalokita，無能見）母㗚馱（mūrdha，頂）唵（oṃ）摩摩摩摩（mama mama mama mama，我的我的我的我的）吽（hūṃ，種子字）匿（ṇi，種子字）』 當彼之時，此三千大千世界（trisāhasra-mahāsāhasra-lokadhātu）皆動搖震。爾時，世尊告諸菩薩言：『諸菩薩，此白傘蓋佛頂真言，能成就一切真言，能鉤召，是大明王（Mahāvidyārāja），不空無礙勇猛。』 爾時，世尊顯揚佛頂王（Buddha-uṣṇīṣa-rāja）的威德，爲了作一切有情的利益，能息除一切災禍逼迫，能斷壞世間出世間真言，以此真言句作加持，無量菩薩稱讚，無量俱胝佛（koṭi，一千萬）說此佛頂王光聚，令現大威德故，是輪王佛頂（cakravartin-uṣṇīṣa）的威光金剛句，而說真言曰： 『曩莫三滿多沒馱南（namo samanta buddhānām，皈命一切諸佛）（一）唵（oṃ，種子字）（二）怛他蘗睹瑟尼沙（tathāgatoṣṇīṣa，如來頂髻）（三）阿娜嚩路枳帝（anāvalokite，無能見）（四）母㗚馱（mūrdha，頂）（二合五）帝儒啰始（tejorāśi，光明聚）（六）吽（hūṃ，種子字）（七）入嚩啰入嚩攞（jvala jvala，燃燒燃燒）（八）馱迦馱迦（dhakka dhakka，摧毀摧毀）（九）娜啰娜啰（dara dara，破裂破裂）（十）尾娜啰尾娜啰（vidara vidara，分散分散）（十一）瞋那瞋那（chindha chindha，切斷切斷）（十二）頻那頻那（bhindha bhindha，粉碎粉碎）（十三）吽吽泮吒泮吒（hūṃ hūṃ phaṭ phaṭ，種子字 種子字 破 破）（十四）娑嚩訶（svāhā，成就）（引）』 說此真言已，三千大千世界，如寶爓燈形，無量間錯照曜，與蓮花色，帝青寶蕊，為爓晃曜，而現一切虛空際，一切寶聚為寶帳。
【English Translation】 English version: It is the parasol of all Buddhas, named the White Parasol. Even Mahābala Bodhisattva (Great Power Bodhisattva) cannot fathom its boundaries. Even measuring it for thousands of koṭi kalpas (aeons), one cannot find its boundaries, nor can one see its edges. At that time, the World Honored One, Śākyamuni (Sage of the Shakya clan), observing the Buddha-uṣṇīṣa-rāja (Crown of the Buddha), blessed it with his own supernatural power, abiding in the form of the mantra body, and spoke the mantra: 'Namo samanta buddhānām (Homage to all Buddhas), oṃ (seed syllable), tathāgatoṣṇīṣa (Tathagata's crown), anāvalokita (unseen), mūrdha (head), oṃ (seed syllable), mama mama mama mama (mine, mine, mine, mine), hūṃ (seed syllable), ṇi (seed syllable).' At that time, this trisāhasra-mahāsāhasra-lokadhātu (three-thousand great thousand world system) all shook and trembled. Then, the World Honored One told all the Bodhisattvas, 'Bodhisattvas, this White Parasol Buddha-uṣṇīṣa mantra can accomplish all mantras, can hook and summon, is the great Vidyārāja (Wisdom King), unempty, unobstructed, and courageous.' At that time, the World Honored One, manifesting the majestic power of the Buddha-uṣṇīṣa-rāja (Crown of the Buddha), for the benefit of all sentient beings, able to extinguish all calamities and oppressions, able to destroy worldly and otherworldly mantras, using these mantra phrases as blessings, countless Bodhisattvas praised, countless koṭi (ten million) Buddhas spoke of this Buddha-uṣṇīṣa light cluster, causing great majestic power to appear, it is the majestic light vajra phrase of the cakravartin-uṣṇīṣa (Wheel-Turning King's Crown), and spoke the mantra: 'Namo samanta buddhānām (Homage to all Buddhas) (1), oṃ (seed syllable) (2), tathāgatoṣṇīṣa (Tathagata's crown) (3), anāvalokite (unseen) (4), mūrdha (head) (5), tejorāśi (mass of light) (6), hūṃ (seed syllable) (7), jvala jvala (burn, burn) (8), dhakka dhakka (destroy, destroy) (9), dara dara (split, split) (10), vidara vidara (scatter, scatter) (11), chindha chindha (cut, cut) (12), bhindha bhindha (shatter, shatter) (13), hūṃ hūṃ phaṭ phaṭ (seed syllable, seed syllable, break, break) (14), svāhā (accomplishment) (15).' Having spoken this mantra, the three-thousand great thousand world system, like a jeweled flame lamp, infinitely interspersed and illuminated, with the color of lotus flowers, and the stamens of sapphire jewels, as flickering radiance, appeared at the edge of all space, all jewel clusters as jeweled tents.
間錯鈴鐸。一切莊嚴。光聚以變化力。為門界道。種種令普遍。佛威德示現。遍覆虛空界。加持而住。令一切菩薩作歡喜。一切獲得安樂。從佛頂出光明。一切世間出世間真言明。威皆斷壞令破奪其加持。令不成就。何以故大威光藏故。爾時世尊誥金剛手秘密主言。秘密主此一切如來光明照曜光聚佛頂。由此光明。照曜三千大千世界。下至無間地獄邊際。乃至有頂。照曜。一切魔宮悉皆萎悴。于虛空際作照曜。金剛手此佛頂王。能斷一切真言。才誦此真言。修行者隨意。世間出世間真言。令斷令破令壞。唯除輪王佛頂。白傘蓋主佛頂。高佛頂。勝佛頂。佛眼。五字如來心。除此餘一切世間出世間真言明。斷壞令打令伏令縛令攝。修行者若才稱名才誦。隨意難調鬼魅。令壞令打令馳走令挫辱。金剛手此光聚佛頂。不應非處誦持。應于有舍利處誦持。賢聖諸尊所攝受處。何以故此威德光聚佛頂。等同輪王威德故。若不爾者。即被傷損。即聖眾不降臨。諸魔得便。當知于清凈處及有舍利處。聖人得道處。先以三昧耶加持。復以輪王三昧耶佛眼加持。若異此者即被傷損。雖久修行亦不成就。此光聚大真言王。于修余真言者。不得輒誦。何以故彼真言主威德損故。當知于閑靜處。或於河側或於池邊。或於海岸或於山間。或於窟或
【現代漢語翻譯】 現代漢語譯本 鈴鐸相互交錯，所有的莊嚴陳設都以光芒聚集，憑藉變化之力，形成門、界、道路。種種景象普遍顯現，這是佛的威德所展現，遍佈覆蓋整個虛空界，加持並安住於此，使一切菩薩心生歡喜，一切眾生獲得安樂。從佛頂放射出光明，這光明包含了一切世間和出世間的真言明咒的威德，能夠斷除、破壞、摧毀其他真言的加持，使其不能成就。這是因為此光明是具有大威光藏的緣故。 這時，世尊告訴金剛手秘密主（Vajrapani, 佛教護法神）說：『秘密主，這尊一切如來光明照耀的光聚佛頂（Usnisa, 佛頂）所發出的光明，能夠照耀三千大千世界，下至無間地獄的邊際，上至有頂天。一切魔宮在這光芒的照耀下都會枯萎凋謝。這光芒在虛空之中照耀。』 『金剛手，這佛頂王（Buddhosnisa-raja）能夠斷除一切真言。只要誦持此真言，修行者就可以隨意地斷除、破壞、摧毀世間和出世間的其他真言。但是，輪王佛頂（Cakravarti-usnisa）、白傘蓋主佛頂（Sitapatra-usnisa）、高佛頂（Ucchusma-usnisa）、勝佛頂（Vijaya-usnisa）、佛眼（Buddha-locani）、五字如來心（Pancaksari-hrdaya）除外。對於除此之外的一切世間和出世間的真言明咒，都可以斷除、破壞、擊打、降伏、捆綁、攝受。修行者如果僅僅是稱念其名，或者誦持此真言，就可以隨意地使那些難以調伏的鬼魅壞滅、擊打、逃跑、挫敗。』 『金剛手，這光聚佛頂不應該在不適當的地方誦持，應當在有舍利（Sarira, 佛陀或高僧的遺骨）的地方誦持，或者在賢聖諸尊所攝受的地方誦持。這是因為此威德光聚佛頂，等同於輪王的威德。如果不是這樣，就會受到損傷，聖眾就不會降臨，諸魔就會得逞。應當知道，在清凈的地方，以及有舍利的地方，聖人得道的地方，首先要用三昧耶（Samaya, 誓言）加持，再用輪王三昧耶和佛眼加持。如果不是這樣，就會受到損傷，即使長期修行也不會成就。』 『此光聚大真言王，對於修習其他真言的人，不得隨意誦持。這是因為其他真言主的威德會受到損害。應當知道，在閑靜的地方，或者在河邊，或者在池邊，或者在海岸，或者在山間，或者在山洞裡……』
【English Translation】 English version Bells and chimes are intertwined. All the magnificent adornments, with the gathering of light, through the power of transformation, form gates, boundaries, and paths. Various scenes are universally manifested, a display of the Buddha's majestic power, covering the entire realm of space, blessing and abiding here, causing joy to arise in all Bodhisattvas and bringing peace to all beings. From the crown of the Buddha's head emanates light, containing the majestic power of all mundane and supramundane mantras, capable of severing, destroying, and demolishing the blessings of other mantras, preventing their accomplishment. This is because this light possesses the treasury of great majestic power. At that time, the World Honored One said to Vajrapani (Vajrapani, a Dharma protector in Buddhism), the Lord of Secrets: 'Secret Lord, the light emanating from this Ushnisa (Usnisa, the crown of the Buddha's head), the gathering of light illuminating all Tathagatas, can illuminate the three thousand great thousand worlds, reaching down to the edge of the Avici Hell and up to the peak of existence. All demon palaces will wither and decay under this light. This light shines in the expanse of space.' 'Vajrapani, this Buddhosnisa-raja (Buddhosnisa-raja, the King of the Buddha's Crown) can sever all mantras. By merely reciting this mantra, the practitioner can freely sever, destroy, and demolish other mundane and supramundane mantras. However, the Cakravarti-usnisa (Cakravarti-usnisa, the Crown of the Wheel-Turning King), the Sitapatra-usnisa (Sitapatra-usnisa, the White Umbrella Crown), the Ucchusma-usnisa (Ucchusma-usnisa, the High Crown), the Vijaya-usnisa (Vijaya-usnisa, the Victorious Crown), the Buddha-locani (Buddha-locani, the Buddha's Eye), and the Pancaksari-hrdaya (Pancaksari-hrdaya, the Five-Syllable Heart of the Tathagata) are exceptions. For all other mundane and supramundane mantras, one can sever, destroy, strike, subdue, bind, and gather them. If the practitioner merely utters their names or recites this mantra, they can freely cause those difficult-to-tame demons to perish, be struck, flee, and be humiliated.' 'Vajrapani, this gathering of light from the Ushnisa should not be recited in inappropriate places but should be recited in places where there are relics (Sarira, the remains of the Buddha or high monks) or in places protected by virtuous and holy beings. This is because this majestic and powerful gathering of light from the Ushnisa is equivalent to the majestic power of a Wheel-Turning King. If this is not the case, one will be harmed, the holy assembly will not descend, and the demons will take advantage. It should be known that in pure places, as well as places where there are relics, and places where saints have attained enlightenment, one must first bless with Samaya (Samaya, vows), and then bless with the Samaya of the Wheel-Turning King and the Buddha's Eye. If this is not the case, one will be harmed, and even with long practice, one will not achieve accomplishment.' 'This great mantra king of the gathering of light should not be recited casually by those who practice other mantras. This is because the majestic power of the lords of those other mantras will be harmed. It should be known that in quiet places, or by the river, or by the pond, or by the seashore, or in the mountains, or in caves...'
于聖人作制底處。其修行者獲大威德。具力具大精進。具念具慧等同餘部得悉地者。威光威德猶如輪王真言成就。秘密主此明王。能生不思議威德。秘密主此是如來威。如來光。如來加持。一切諸佛之光明威德。光明體。光明性。與一切有情威德。能生威光性。金剛手能斷一切真言。能調難調者。能壞他真言威。此是大威德大神通。能成辦一切事。
爾時世尊。復觀無盡法界知已。眾生利益故。能令如來力三摩地等流。一切菩薩無邊力勇猛故。說一切佛所加持。修一切真言與安樂故。說真言曰。
曩謨三滿多沒馱南唵入嚩(二合)攞入嚩(二合)攞你比也(二合)你比庾(二合)那蘗(二合)都瑟尼(二合)沙度那度那吽(引)
爾時一切世界悉皆震動。一切天龍藥叉乾闥婆阿蘇羅蘗路茶緊那羅摩呼羅伽。迷悶癡亂皆失神通。難調者被燒。毗那夜迦出呵呵聲。爾時世尊誥秘密主言。秘密主此名高佛頂王。一切如來三摩地力。勇猛大精進大力。若有善男子善女人。修習輪王佛頂者。及余凈信者。所往處鬥戰論理諍訟。一切處若誦。所去處悉皆得勝。或余有大國王凈信佛法者。用牛黃于樺皮上或素上。書此真言。系旗纛上。或於頸下。則往。他敵若見則便破敗。他軍消融互不相救。何以故以如來神力加
持故。或余塢波塞迦塢波斯迦。于頭上帶持。彼人吉祥清凈威德。吉慶威光威力。不被他凌突。獲得吉祥辯才。秘密主我略說。菩薩持此者。獲得無量力勇健。獲得如來加持。一切魔無能沮壞。一切諸天不敢逼近。修此大真言者。無有與等。威力皆得成就。若成就等同轉輪王真言。何以故一切如來神力所加持。三摩地力故。是為高頂王。
爾時世尊釋迦牟尼如來。現神通威德故。一切罪息滅故。一切惡趣摧壞故。一切那洛迦苦息除故。現不思議行神通故。現一切如來神通威德積集故。此佛頂真言王。一切佛之所宣說真言曰。
曩謨三滿多沒馱南唵入嚩(二合)攞惹庾瑟尼(二合)沙入嚩(二合)攞入嚩(二合)攞滿馱娜么滿馱娜么弩嚕(二合)么弩嚕(二合)么弩嚕么郝賀那吽(引)
才說是真言。此世界及一切佛剎六種震動。無有一有情受飢渴苦。以一切佛威神力。現大威德故。一切地獄中一切飢渴悉皆止息。一切有情悉令獲得飲食。恒河沙數等如來同共宣說。為大怖畏有情作利益故。示現大神通。金剛手有此佛頂王所流佈處。一切魔不得其便。何況修行者。若有善男子善女人。若能常憶念此真言王。復能持誦。彼獲得不思議神通成就。具大精進神通圓滿。一切諸天禮敬彼人。不久獲不思議功德
【現代漢語翻譯】 現代漢語譯本： 原因在於，或許有優婆塞（Upasaka，男居士）或優婆夷（Upasika，女居士），將此真言佩戴在頭頂。這個人將獲得吉祥、清凈的威德，吉慶的威光和威力，不會被他人侵犯，並獲得吉祥的辯才。秘密主（Guhyapada），我簡略地說，菩薩持誦此真言者，將獲得無量的力量和勇健，獲得如來的加持，一切魔眾都無法阻撓破壞，一切諸天都不敢逼近。修持此大真言者，沒有人可以與之相比，一切威力都將得以成就。如果成就此真言，就等同於轉輪王（Cakravartin）的真言。這是什麼原因呢？因為一切如來神力所加持，是三摩地（Samadhi，禪定）的力量，所以稱為高頂王。
這時，世尊釋迦牟尼如來（Sakyamuni Tathagata），顯現神通威德的緣故，一切罪業都息滅的緣故，一切惡趣都被摧毀的緣故，一切地獄的痛苦都消除的緣故，顯現不可思議的神通行為的緣故，顯現一切如來的神通威德積聚的緣故，此佛頂真言王，是一切佛所宣說的真言，內容如下：
曩謨三滿多沒馱南唵入嚩(二合)攞惹庾瑟尼(二合)沙入嚩(二合)攞入嚩(二合)攞滿馱娜么滿馱娜么弩嚕(二合)么弩嚕(二合)么弩嚕么郝賀那吽(引)
才說完這個真言，此世界及一切佛剎（Buddhaksetra，佛土）發生六種震動。沒有一個有情（Sattva，眾生）遭受飢渴的痛苦。因為一切佛的威神力，顯現大威德的緣故，一切地獄中的一切飢渴都停止了。一切有情都獲得了飲食。恒河沙數般的如來共同宣說此真言，爲了使大怖畏的有情得到利益，示現大神通。金剛手（Vajrapani）菩薩，有此佛頂王所流佈的地方，一切魔都無法得逞，更何況是修行者。如果有善男子善女人，如果能常憶念此真言王，又能持誦，他們將獲得不可思議的神通成就，具備大精進，神通圓滿，一切諸天都禮敬他們，不久將獲得不可思議的功德。
【English Translation】 English version: The reason is that perhaps there are Upasakas (male lay devotees) or Upasikas (female lay devotees) who wear this mantra on their heads. Such a person will obtain auspicious, pure majesty and virtue, auspicious radiance and power, will not be violated by others, and will obtain auspicious eloquence. Secret Lord (Guhyapada), I will briefly say that a Bodhisattva who holds this mantra will obtain immeasurable strength and courage, obtain the blessing of the Tathagata, and all demons will be unable to obstruct or destroy them, and all devas will not dare to approach. One who cultivates this great mantra has no equal, and all power will be achieved. If one achieves this mantra, it is equivalent to the mantra of a Cakravartin (wheel-turning king). Why is this? Because it is blessed by the divine power of all Tathagatas, and it is the power of Samadhi (meditative absorption), therefore it is called the King of the High Crown.
At that time, the World Honored One, Sakyamuni Tathagata, manifested supernatural power and virtue, so that all sins were extinguished, all evil destinies were destroyed, all the sufferings of hell were eliminated, manifested inconceivable supernatural conduct, and manifested the accumulation of the supernatural power and virtue of all Tathagatas. This Buddha's Crown Mantra King is the mantra spoken by all Buddhas, as follows:
Namo Samanta Buddhanam Om Jvala Raja Usnisa Jvala Jvala Bandhana Mama Bandhana Mama Anururu Anururu Anururu Ma Hau Hana Hum
As soon as this mantra is spoken, this world and all Buddha-fields (Buddhaksetra) shake in six ways. No sentient being (Sattva) suffers from hunger or thirst. Because of the majestic power of all Buddhas, manifesting great majesty and virtue, all hunger and thirst in all hells cease. All sentient beings obtain food and drink. Tathagatas as numerous as the sands of the Ganges River jointly proclaim this mantra, in order to benefit sentient beings in great fear, and manifest great supernatural powers. Vajrapani Bodhisattva, wherever this Buddha's Crown King is propagated, all demons cannot succeed, let alone practitioners. If there are good men and good women who can constantly remember this mantra king and recite it, they will obtain inconceivable supernatural achievements, possess great diligence, and their supernatural powers will be complete. All devas will pay homage to them, and they will soon obtain inconceivable merits.
。若有成就真言王者。或有大乘凈信者。或修習輪王佛頂者。彼獲得不思議神通相應。於一切有情中為最勝。不應疑惑。獲佛神通。所求欲愿獲得無礙。一切神通平等真實無畏。一切時等同諸佛。金剛手若修勝佛頂真言者。不久神通自在成就。于剎那頃諸難調有情見者。悉皆馳走。所有魔眾諸天見彼。皆失神通而悉馳走。若有修習此真言成就者。與轉輪王真言成就。等無有異。于地獄中亦作神通。為處地獄有情作利益故。如是一切有情息除饑苦。我略說少分。佛頂王三摩地。神通熾盛無量無邊。一劫不能說其福利功德。我少分說世尊所說。
爾時世尊告一切菩薩眾。善男子佛頂王等。住一切如來三摩地真言身者。千俱胝劫不能盡說其功德。矜愍一切有情故而說少分。是佛頂王族稱揚不思議功德。千俱胝劫。若如來說無能盡其邊際。如來親自佛頂真言王輪王大威德。若千佛于俱胝劫讚歎。亦不能盡其邊際。若有善男子善女人。若以飲食衣服湯藥種種資具。供養百佛。若有人誦此輪王受持福聚。無能與等即說伽陀曰。
若復智修行 最勝真言王 則成為菩提 獲地位不疑 為不生不滅 持此佛頂者 無有等威德 不思儀色力 三世無與等 眾生身界異 成就佛頂人 無有等同者 若帝
【現代漢語翻譯】 現代漢語譯本： 若有人成就了真言王者，或者有對大乘佛法具凈信者，或者修習輪王佛頂（Usnisa-cakravartin，頂髻輪王）者，他們會獲得不可思議的神通相應，在一切有情眾生中成為最殊勝的，不應有任何懷疑。他們會獲得佛的神通，所求的願望都能毫無障礙地實現。一切神通都是平等、真實、無畏的，一切時都與諸佛等同。金剛手（Vajrapani，執金剛菩薩）啊，如果有人修習殊勝的佛頂真言，不久就能神通自在成就。在剎那間，那些難以調伏的有情眾生見到他們，都會立即逃走。所有的魔眾和諸天見到他們，都會失去神通而逃走。如果有人修習此真言成就，與轉輪王（Cakravartin，統治世界的理想君主）的真言成就相等，沒有差別。他們甚至可以在地獄中施展神通，爲了處於地獄的有情眾生而利益他們。這樣，一切有情眾生都能息滅飢餓和痛苦。我只是略微說了少部分，佛頂王三摩地（Samadhi，禪定）的神通熾盛，無量無邊，即使用一劫的時間也無法說完它的福利功德。我只是略微說了世尊所說的。
這時，世尊告訴一切菩薩眾：『善男子，佛頂王等，安住於一切如來三摩地真言身者，即使經過千俱胝劫（koti，印度計數單位，一俱胝等於一千萬）也無法完全說盡他們的功德。爲了憐憫一切有情眾生，所以才略說少分。這是佛頂王族稱揚不可思議功德，即使千俱胝劫，如果如來說，也無法窮盡其邊際。如來親自宣說佛頂真言王輪王的大威德，即使千佛在俱胝劫中讚歎，也無法窮盡其邊際。如果有善男子、善女人，如果用飲食、衣服、湯藥種種資具，供養百佛，如果有人誦持此輪王，受持福聚，沒有人能與他相等。』於是世尊說了伽陀（Gatha，偈頌）說：
『如果又有智慧的人修行，最殊勝的真言王，那麼他就會成就菩提（Bodhi，覺悟），獲得佛的地位，毫無疑問。爲了不生不滅，持此佛頂者，沒有能與他相等的威德，不可思議的色力。三世之中沒有能與他相等的，眾生身界各不相同，成就佛頂的人，沒有能與他相同者。即使是帝釋（Indra，天帝），』
【English Translation】 English version: If there are those who have accomplished the mantra of the King of Mantras, or those who have pure faith in the Mahayana (Great Vehicle), or those who practice the Usnisa-cakravartin (Crown Wheel King), they will obtain inconceivable corresponding spiritual powers, and will be the most supreme among all sentient beings. There should be no doubt about this. They will obtain the spiritual powers of the Buddha, and their desires will be fulfilled without hindrance. All spiritual powers are equal, true, and fearless, and at all times they are equal to all Buddhas. Vajrapani (Diamond Hand), if someone practices the supreme Usnisa mantra, they will soon achieve spiritual power and freedom. In an instant, those difficult-to-tame sentient beings who see them will all flee. All the demons and devas (gods) who see them will lose their spiritual powers and flee. If someone practices this mantra to accomplishment, it is equal to the accomplishment of the mantra of the Cakravartin (Wheel-Turning King), without any difference. They can even perform spiritual powers in hell, for the benefit of the sentient beings in hell. In this way, all sentient beings can extinguish hunger and suffering. I have only briefly spoken of a small part. The Samadhi (meditative absorption) of the Usnisa King is blazing with spiritual powers, immeasurable and boundless. Even for one kalpa (eon), one could not finish speaking of its benefits and merits. I have only briefly spoken of what the World Honored One said.
At that time, the World Honored One told all the Bodhisattvas (enlightenment beings): 'Good men, those who abide in the body of the mantra of the Samadhi of all Tathagatas (Thus Come Ones), such as the Usnisa King, even after a thousand kotis (ten millions) of kalpas, one could not completely speak of their merits. Because of compassion for all sentient beings, only a small part is spoken. This is the Usnisa King lineage praising inconceivable merits. Even for a thousand kotis of kalpas, if the Tathagata speaks, one could not exhaust its boundaries. The Tathagata personally speaks of the great power of the Usnisa mantra King, Wheel King. Even if a thousand Buddhas praise it for kotis of kalpas, one could not exhaust its boundaries. If there are good men and good women, if they offer food, clothing, medicine, and various necessities to a hundred Buddhas, if someone recites this Wheel King and upholds the accumulation of blessings, no one can be equal to them.' Then the World Honored One spoke the Gatha (verse):
'If there is also a wise person who practices the most supreme mantra King, then they will achieve Bodhi (enlightenment), and obtain the position of a Buddha, without doubt. For the sake of non-birth and non-death, those who hold this Usnisa, there is no one equal to their power and virtue, inconceivable form and strength. In the three worlds, there is no one equal to them. The bodies and realms of sentient beings are different. Those who achieve the Usnisa, there is no one equal to them. Even Indra (the king of gods),'
釋自身 或余威德天 一切世界中 欲界大力者 見修頂輪人 若不起承迎 頭破作七分 猶如蘭香梢 自在及帝釋 水天俱尾羅 藥叉大威德 奪彼光萎悴 千光而熾盛 照曜于諸天
若有大丈夫。成就大真言王。若讀若誦若受持。乃至書寫經卷。或書于樺皮。帶持或涂壇或香泥塗地。散花燒香末香。以經卷置於壇中而作供養。此法要受持讀誦。為他演說。觀其眾生根性勝劣而為宣說。勤修菩薩行者。慇勤而敷演。畢獲得如來熾盛三摩地。凈信究竟大乘堅固者。應授與之。如來言教。可為敷演而為說之。不應慳吝。常得宿命智。不墮于惡趣。超千劫生死流轉。證無上正等覺。一切天龍常當擁護。言音威肅令人樂聞。一切有情愛樂憐愍安樂舍壽。不為諸魔之所侵擾。若有善男子善女人大有情。堅固入大乘由滿愿故。修如來族真言。是人具福大威德。賢聖所攝受。不歸依余類。唯歸趣佛菩薩。超越一切魔道。意趣諸根不缺者。身色光潤黃白。生於勝族清凈處。生於吉宿。大勤勇身相圓滿。不太肥不太瘦。亦不幹悴。爪如赤銅踝骨平滿。身形長大肌膚潔白。不太團圞齒不疏黑。眼目不睞亦不黃綠。不疥癩不貪染。不被毗那夜迦所持。身相應頭圓平滿筋脈平正。我今略說其相。生於大族大
【現代漢語翻譯】 現代漢語譯本 能釋放自身光明，或者憑藉其他威德的天神， 在一切世界中，欲界中具有大力量者， 見到修行頂輪的人，如果不起身迎接， 他的頭就會破裂成七份，就像蘭香樹的樹梢一樣。 自在天（Maheśvara），帝釋天（Indra），水天（Varuna）和俱尾羅（Kubera）， 藥叉（Yaksa）具有大威德，奪取那些光芒，使其枯萎。 千道光芒熾盛，照耀著諸天。
如果有大丈夫，成就了大真言王（Mahāmantrarāja），如果讀誦、受持，乃至書寫經卷，或者書寫在樺樹皮上，佩戴在身或塗在壇場上，或者用香泥塗地，散花燒香末香，將經卷放置在壇中而作供養。此法要受持讀誦，為他人演說，觀察眾生的根性優劣而為宣說。勤奮修習菩薩行的人，慇勤地敷演此法，最終獲得如來熾盛三摩地（Samādhi）。對大乘具有清凈信心和究竟堅固的人，應當傳授給他。如來的言教，可以為他敷演而為他說之，不應吝嗇。常得宿命智（Pūrva-nivāsānusmṛti-jñāna），不墮于惡趣，超越千劫生死流轉，證得無上正等覺（Anuttarā-samyak-saṃbodhi）。一切天龍常常擁護，言語聲音威嚴令人樂於聽聞，一切有情愛樂憐憫，安樂舍壽，不被諸魔所侵擾。若有善男子善女人大有情，堅固地進入大乘，由於圓滿願望的緣故，修習如來族的真言，這個人具有福德和大威德，被賢聖所攝受，不歸依其他種類，唯獨歸趣佛菩薩，超越一切魔道，意趣諸根不缺者，身色光潤黃白，生於殊勝的家族清凈之處，生於吉祥的星宿，具有大勤勇，身相圓滿，不太肥不太瘦，也不幹枯憔悴，指甲如赤銅，踝骨平滿，身形長大，肌膚潔白，不太圓，牙齒不稀疏發黑，眼目不斜視也不黃綠，沒有疥癩，不貪染，不被毗那夜迦（Vinayaka）所控制，身相應頭圓平滿，筋脈平正。我今略說其相，生於大族大
【English Translation】 English version Releasing their own light, or celestial beings with other majestic powers, In all the worlds, the powerful ones in the desire realm, If they see someone practicing the crown chakra (topknot) and do not rise to greet them, Their heads will shatter into seven pieces, like the tip of a sandalwood branch. Maheśvara (自在天), Indra (帝釋天), Varuna (水天), and Kubera (俱尾羅), Yakshas (藥叉) with great power, seize that light and cause it to wither. A thousand rays of light blaze forth, illuminating all the heavens.
If there is a great man who has perfected the great mantra king (Mahāmantrarāja), if he reads, recites, upholds, or even writes the scriptures, or writes them on birch bark, wears them on his body, or paints them on an altar, or uses fragrant mud to paint the ground, scatters flowers, burns incense, and offers powdered incense, placing the scriptures in the altar for offerings. This Dharma should be upheld, read, recited, and explained to others, observing the superior and inferior nature of beings to expound it. Those who diligently practice the Bodhisattva path should diligently elaborate on it, and will ultimately attain the Tathāgata's blazing Samādhi (三摩地). Those who have pure faith and ultimate steadfastness in the Mahayana should be taught it. The Tathāgata's teachings can be elaborated and explained to them, without being stingy. They will always attain knowledge of past lives (Pūrva-nivāsānusmṛti-jñāna), will not fall into evil realms, will transcend thousands of kalpas of birth and death, and will attain Anuttarā-samyak-saṃbodhi (無上正等覺). All the Nagas and Devas will always protect them, their speech will be dignified and pleasing to hear, all sentient beings will love and have compassion for them, they will peacefully relinquish their lives, and will not be disturbed by demons. If there are good men, good women, or great sentient beings who steadfastly enter the Mahayana, by fulfilling their vows, they cultivate the Tathāgata's mantra lineage. Such a person has merit and great power, is embraced by the wise and noble, does not rely on other kinds, but only takes refuge in the Buddhas and Bodhisattvas, transcends all demonic paths, and has complete faculties and senses. Their body color is radiant, yellowish-white, born in a noble family in a pure place, born under an auspicious star, with great diligence, a perfect physique, neither too fat nor too thin, nor dry and withered, nails like red copper, ankle bones flat and full, tall stature, fair skin, not too round, teeth not sparse or black, eyes not squinting or yellow-green, without scabies or leprosy, not greedy, not possessed by Vinayaka (毗那夜迦), the body is well-proportioned with a round and full head, and straight veins. I will now briefly describe their characteristics, born in a great family, great
福大威德有情。說此法要。是善男子善女人。若得此佛頂真言。必當成就。為彼有情而敷演之。而當敬禮慎勿不與。必當與之。若得此佛頂真言。必當成就。若有人得此堅固有情。輪王佛頂必當成就。此甚深法要。余世界中甚難得聞。此由如來加持。于余多世界中得聞。若有人一經于耳根。應知皆是輪王三摩地之所加持。應如是知。若有人得此如來族法要修行者。得至於手中。皆是如來加持。何以故皆是如來不思議真言三摩地頂輪真言身之所建立。此一切真言中最大真言句。頂王三摩地不思議法要。應當知。是故彼有情。必當求如來真言成就。若此法要書寫經卷。或誦所在之處。無量人天世間皆作供養。獲得此三摩地熾盛法句。彼人無增上嗔恚之心。
菩提場所說一字頂輪王經卷第一
此經此卷國本有三處文義斷絕。第七幅八九行雲大福莊嚴一切安(之下便云)王身如傘蓋(等)第十三幅十九行雲神通熾盛無量(之下便云)樂易成就(等)第二十幅八行雲白傘佛頂(之下便云)無邊一劫不能說(等)今按丹本。則國本錯將白傘蓋佛頂(之下)王身如傘蓋(乃至)神通熾盛無量(等)凡一百四十九行之文。進而安於一切安(之下)卻將一切安(之下)樂易成就(乃至)白傘蓋佛頂(等)凡一百五十行之文。
【現代漢語翻譯】 現代漢語譯本： 福德廣大、威德具足的有情眾生，如果宣說這個重要的法門，那麼善男子、善女人，如果得到這個佛頂真言（指《佛頂輪王經》中的真言），必定能夠成就。爲了那些有情眾生而宣講演說這個法門，應當恭敬禮拜，千萬不要吝惜而不傳授，一定要傳授給他們。如果得到這個佛頂真言，必定能夠成就。如果有人得到這個堅固有情的輪王佛頂真言，必定能夠成就。這個甚深微妙的法要，在其他世界中很難聽聞到。這是由於如來的加持，才得以在許多其他世界中聽聞。如果有人僅僅通過耳朵聽到一次，應當知道這都是輪王三摩地（指一種禪定狀態）的加持。應當這樣理解。如果有人得到這個如來族法要的修行者，能夠得到並掌握在手中，這都是如來的加持。為什麼呢？因為這都是如來不可思議的真言三摩地頂輪真言身所建立的。這是一切真言中最大的真言句，是頂王三摩地不可思議的法要，應當知曉。因此，那些有情眾生，必定應當尋求如來真言的成就。如果將這個法要書寫成經卷，或者誦讀這個法要的地方，無量的人天世間都會前來供養。獲得這個三摩地熾盛的法句，這個人就不會有強烈的嗔恚之心。
《菩提場所說一字頂輪王經》卷第一
這部經卷，國本（指某個版本的經本）有三處文義斷絕。第七幅第八九行說『大福莊嚴一切安』（之後就說）『王身如傘蓋』（等等）。第十三幅第十九行說『神通熾盛無量』（之後就說）『樂易成就』（等等）。第二十幅第八行說『白傘佛頂』（之後就說）『無邊一劫不能說』（等等）。現在按照丹本（指另一個版本的經本），那麼國本錯誤地將白傘蓋佛頂（之下）王身如傘蓋（乃至）神通熾盛無量（等等）總共一百四十九行的文字，進而安放在一切安（之下），卻將一切安（之下）樂易成就（乃至）白傘蓋佛頂（等等）總共一百五十行的文字，進行了錯置。
【English Translation】 English version: Fortunate, mighty, and virtuous sentient beings, if they speak of this essential Dharma, then good men and good women, if they obtain this Buddha-top mantra (referring to the mantra in the 'Ekākṣara-uṣṇīṣa-cakravartin' Sutra), will surely achieve accomplishment. For those sentient beings, expound and elaborate on this Dharma, and you should respectfully venerate it, and by no means be stingy and not impart it; you must impart it to them. If you obtain this Buddha-top mantra, you will surely achieve accomplishment. If someone obtains this firm and resolute sentient being's Wheel-Turning King Buddha-top, they will surely achieve accomplishment. This profound and subtle essential Dharma is very difficult to hear in other worlds. This is due to the blessings of the Tathāgata, that it can be heard in many other worlds. If someone merely hears it once with their ear, they should know that this is all due to the blessings of the Wheel-Turning King Samādhi (referring to a state of meditative concentration). You should understand it in this way. If someone obtains this Dharma essential to the Tathāgata lineage, and a practitioner is able to obtain and grasp it in their hands, this is all due to the blessings of the Tathāgata. Why is this so? Because this is all established by the Tathāgata's inconceivable mantra, Samādhi, Uṣṇīṣa-cakra mantra body. This is the greatest mantra phrase among all mantras, the inconceivable essential Dharma of the Uṣṇīṣa-cakravartin Samādhi, you should know. Therefore, those sentient beings must seek the accomplishment of the Tathāgata's mantra. If this essential Dharma is written into scriptures, or in the place where it is recited, immeasurable humans and gods in the world will all make offerings. Obtaining this blazing Dharma phrase of Samādhi, that person will not have an increased heart of anger.
The First Scroll of the 'Ekākṣara-uṣṇīṣa-cakravartin' Sutra Spoken at the Bodhi Place
In this sutra scroll, there are three places in the national version (referring to a certain version of the sutra) where the meaning of the text is interrupted. In the seventh panel, lines eight and nine, it says 'Great fortune adorns all peace' (and then it says) 'The king's body is like an umbrella canopy' (etc.). In the thirteenth panel, line nineteen, it says 'Supernatural powers blaze immeasurably' (and then it says) 'Easy accomplishment' (etc.). In the twentieth panel, line eight, it says 'White Umbrella Buddha-top' (and then it says) 'Cannot be spoken of in endless kalpas' (etc.). Now, according to the Dan version (referring to another version of the sutra), the national version mistakenly placed the text from 'White Umbrella Canopy Buddha-top' (below) 'The king's body is like an umbrella canopy' (up to) 'Supernatural powers blaze immeasurably' (etc.), a total of one hundred and forty-nine lines of text, and placed it after 'all peace' (below), and then took the text from 'all peace' (below) 'Easy accomplishment' (up to) 'White Umbrella Canopy Buddha-top' (etc.), a total of one hundred and fifty lines of text, and misplaced them.
退而安於神通熾盛無量(之下)致使如是三節文斷。今依丹本進退正之。 大正藏第 19 冊 No. 0950 菩提場所說一字頂輪王經
菩提場所說一字頂輪王經卷第二
開府儀同三司特進試鴻臚卿肅國公食邑三千戶賜紫贈司空謚大鑒正號大廣智大興善寺三藏沙門不空奉 詔譯
畫像儀軌品第三
爾時釋迦牟尼佛。以佛眼觀一切眾生界。告金剛手秘密主言。秘密主為有情利益故。我今說大明王儀軌。一切佛所說。一切世間出世間真言明像中上上。佛頂輪王本身形狀。能滅一切罪。令一切有情得大涅槃。以殊勝三摩地。佛色身變化而現。我今說世尊佛頂輪王畫像法。修行者先應入曼茶羅。從師受得印契儀軌。曾入佛頂輪王壇。或無能勝忿怒壇。或勝佛頂壇。見三三昧耶。得受灌頂。得阿阇梨印可。無上涅槃道入修行。當依儀軌。應作先行。先行已然後畫像。令婆羅門童女大族姓生者。授與齋戒。縒縷令織。依教織紲。或依余教或如來部所說。長六肘橫四肘。若不辦五肘亦得。或緣畫像要買物者。勇士不應酬價。其紲織已。以香水洗之。擇去毛髮。其畫像。應用佛神通三長齋月白分。取具諸根畫匠凈信三寶者。先令澡浴清凈著新凈衣。授與八戒然後令畫。應擇端嚴順吉祥宿曜時日。或
【現代漢語翻譯】 現代漢語譯本： 退而安於神通熾盛無量(之下)致使如是三節文斷。今依丹本進退正之。 《菩提場所說一字頂輪王經》卷第二 開府儀同三司特進試鴻臚卿肅國公食邑三千戶賜紫贈司空謚大鑒正號大廣智大興善寺三藏沙門不空奉 詔譯 畫像儀軌品第三 爾時釋迦牟尼佛（釋迦牟尼佛：佛教創始人），以佛眼觀一切眾生界，告金剛手秘密主（金剛手秘密主：佛教護法神）言：『秘密主，為有情利益故，我今說大明王儀軌。一切佛所說，一切世間出世間真言明像中上上。佛頂輪王本身形狀，能滅一切罪，令一切有情得大涅槃。以殊勝三摩地（三摩地：佛教禪定），佛色身變化而現。我今說世尊佛頂輪王畫像法。修行者先應入曼茶羅（曼茶羅：佛教壇場），從師受得印契儀軌。曾入佛頂輪王壇，或無能勝忿怒壇，或勝佛頂壇，見三三昧耶（三三昧耶：佛教誓言），得受灌頂，得阿阇梨（阿阇梨：佛教導師）印可。無上涅槃道入修行，當依儀軌，應作先行。先行已然後畫像。令婆羅門（婆羅門：印度教祭司）童女大族姓生者，授與齋戒。縒縷令織。依教織紲。或依余教或如來部所說。長六肘橫四肘。若不辦五肘亦得。或緣畫像要買物者，勇士不應酬價。其紲織已，以香水洗之。擇去毛髮。其畫像，應用佛神通三長齋月白分。取具諸根畫匠凈信三寶者。先令澡浴清凈著新凈衣。授與八戒然後令畫。應擇端嚴順吉祥宿曜時日。或』
【English Translation】 English version: (Below) retreating and being content with the immeasurable abundance of supernatural powers caused such breaks in the three sections of the text. Now, based on the Dan version, we correct it by advancing and retreating. The Sutra of the One-Syllable Crown Wheel King Spoken at the Bodhi Ground, Volume 2 Translated by the Tripitaka Master Samana Bukong of Daxingshan Temple, bearing the title Kaifu Yitong Sansi Tejin Shi Hongluqing Su Guogong, with a fief of three thousand households, bestowed with purple robes, posthumously granted the title Sikong, with the posthumous name Dajian, and the honorary title Daguangzhi, under imperial decree. Chapter 3: Iconographic Rules At that time, Shakyamuni Buddha (Shakyamuni Buddha: the founder of Buddhism), observing all realms of sentient beings with his Buddha-eye, said to Vajrapani, the Lord of Secrets (Vajrapani, the Lord of Secrets: a Buddhist protector deity): 'Lord of Secrets, for the benefit of sentient beings, I now speak of the ritual of the Great Bright King. It is the supreme among all mantras and images, both worldly and otherworldly, spoken by all Buddhas. The very form of the Crown Wheel King of the Buddha-top can extinguish all sins and enable all sentient beings to attain great Nirvana. Through the supreme Samadhi (Samadhi: Buddhist meditation), the Buddha's form transforms and appears. I now speak of the method for painting the image of the World-Honored One, the Crown Wheel King of the Buddha-top. The practitioner should first enter the Mandala (Mandala: Buddhist sacred space), receive the mudra rituals from the teacher, having entered the altar of the Crown Wheel King of the Buddha-top, or the Invincible Wrathful Altar, or the Victorious Buddha-top Altar, seen the Three Samayas (Three Samayas: Buddhist vows), received empowerment, and obtained the approval of the Acharya (Acharya: Buddhist teacher). To enter the practice of the unsurpassed path to Nirvana, one should follow the rituals and perform the preliminary practices. After the preliminary practices, then paint the image. Have a Brahmin (Brahmin: Hindu priest) maiden born of a great lineage, observe the precepts of abstinence. Have threads woven. Weave the cords according to the teachings. Or according to other teachings or those spoken by the Tathagata family. Six cubits long and four cubits wide. If not available, five cubits will also do. If one needs to buy things for the sake of painting the image, the brave one should not bargain. Once the cords are woven, wash them with fragrant water. Remove the hair. For the painting of the image, use the Buddha's supernatural powers during the three long fasting months of the white portion of the month. Choose a painter with all faculties complete, who has pure faith in the Three Jewels. First, have him bathe and purify himself, wear new clean clothes, and give him the eight precepts before having him paint. One should choose an auspicious and auspicious constellation day and time. Or'
于山間或巖窟。或於牛欄或於佛堂精室。或聖賢得道處。離臭穢有蟲水地處。置㡧應畫。先於中畫佛世尊。坐師子座。其座種種寶莊嚴。作說法相。普遍爓光如輪圍繞。從頂流出種種光明。佛具大丈夫相倚菩提樹。其菩提樹有種種葉。如真多摩尼樹。或於枝系繒彩。或系吠琉璃寶。或系果或繫鈴鐸。或系天妙果或垂云降雨。或種種花果或菩提樹牙。或真珠吠琉璃車𤦲珊瑚玉。皆畫于上。或樹上有吉祥鳥眾。坐于枝間。或作種種葉。云電降雨枝葉相交。作如是大菩提劫樹。世尊兩肩后倚著其樹。佛右邊轉輪大王。如輪王形坐白蓮花。作觀佛勢。其身金色周遍光明。七寶成就。唯輪寶以光圍繞在蓮花上。釋迦牟尼佛復觀頂輪王。于佛左邊不遠。畫白傘蓋頂王。如大王形。其身金色坐在蓮花上。手持蓮花目觀輪王。去白傘蓋頂王不遠。畫高頂王形如大王坐白蓮花上。手持俱緣果瞻睹輪王。去頂輪王不遠不近。畫光聚頂王。坐白蓮花上種種光明圍繞。在熾盛光明中坐。身作金色手持真多摩尼寶。于光聚佛頂王下。畫持誦者。䠒跪而坐瞻仰頂輪王。輪王舒手作施愿印。顧視持誦者。近光聚頂王。圓光不相掩。應畫勝佛頂。身形金色。左手持寶右手施愿目觀輪王。如是等悉皆是佛頂王。各各形如大王。各有熾盛光爓。悉皆金色坐白
【現代漢語翻譯】 現代漢語譯本 在山間或巖窟，或在牛欄或佛堂精舍，或聖賢得道之處，遠離污穢有蟲和水的地方，設定幡畫。首先在中央畫佛世尊（Buddha-World Honored One），安坐于獅子座上。那座位用各種珍寶裝飾，呈現說法之相，普遍的火焰光芒如輪般圍繞。從頭頂流出各種光明。佛具有大丈夫相，倚靠著菩提樹（Bodhi tree）。那菩提樹有各種各樣的葉子，如同真正的如意寶樹（Cintamani tree）。或者在樹枝上繫著絲綢綵帶，或者繫著吠琉璃寶（Vaidurya gem），或者繫著果實，或者繫著鈴鐸，或者繫著天妙果，或者垂下雲朵降下雨水，或者有各種各樣的花果，或者有菩提樹的嫩芽，或者有珍珠、吠琉璃車𤦲、珊瑚、玉石，都畫在樹上。或者樹上有吉祥的鳥群，棲息在樹枝間。或者畫出各種各樣的樹葉，云電交加，降下雨水，枝葉相互交錯，構成這樣的大菩提劫樹。世尊（World Honored One）的兩肩后倚靠著那棵樹。佛的右邊畫轉輪大王（Chakravarti Raja），如同輪王（Wheel-Turning King）的形象，坐在白蓮花上，呈現觀佛之勢。他的身體是金色的，週身遍佈光明，由七寶成就。只有輪寶（Wheel Jewel）以光芒圍繞在蓮花之上。釋迦牟尼佛（Sakyamuni Buddha）又觀看頂輪王（Crown Wheel King）。在佛的左邊不遠處，畫白傘蓋頂王（White Umbrella Crown King），如同大王的形象，他的身體是金色的，坐在蓮花上，手持蓮花，目光注視著輪王（Wheel-Turning King）。距離白傘蓋頂王（White Umbrella Crown King）不遠處，畫高頂王（High Crown King），形象如同大王，坐在白蓮花上，手持俱緣果（Ku-yuan fruit），瞻仰輪王（Wheel-Turning King）。距離頂輪王（Crown Wheel King）不遠不近，畫光聚頂王（Light Cluster Crown King），坐在白蓮花上，各種光明圍繞，坐在熾盛的光明之中，身體呈現金色，手持如意寶珠（Cintamani Jewel）。在光聚佛頂王（Light Cluster Buddha Crown King）的下方，畫持誦者，跪坐著瞻仰頂輪王（Crown Wheel King）。輪王（Wheel-Turning King）伸出手，作出施愿印，顧視著持誦者。靠近光聚頂王（Light Cluster Crown King），圓光不互相遮掩。應該畫勝佛頂（Victorious Buddha Crown），身形是金色的，左手持寶，右手施與願望，目光注視著輪王（Wheel-Turning King）。像這樣等等，全部都是佛頂王（Buddha Crown King），各自的形象如同大王，各自都有熾盛的光焰，全部都是金色的，坐在白
【English Translation】 English version In mountains or caves, or in cow pens or Buddhist temples and chambers, or in places where sages have attained enlightenment, away from foul-smelling, insect-infested, and watery areas, set up a painted banner. First, in the center, draw the Buddha World-Honored One (Buddha-World Honored One), seated on a lion throne. That throne is adorned with various jewels, displaying the aspect of teaching the Dharma, with universal flames of light surrounding it like a wheel. Various lights emanate from the crown of the head. The Buddha possesses the marks of a great man, leaning against the Bodhi tree (Bodhi tree). That Bodhi tree has various kinds of leaves, like a true Cintamani tree (Cintamani tree). Or silk ribbons are tied to the branches, or Vaidurya gems (Vaidurya gem) are tied, or fruits are tied, or bells are tied, or heavenly wonderful fruits are tied, or clouds are lowered and rain falls, or there are various kinds of flowers and fruits, or sprouts of the Bodhi tree, or pearls, Vaidurya chariots, coral, and jade are all painted on it. Or there are auspicious birds on the tree, sitting among the branches. Or draw various kinds of leaves, with clouds and lightning intertwined, and rain falling, the branches and leaves intersecting, creating such a great Bodhi Kalpa tree. The World-Honored One (World Honored One) leans against that tree with both shoulders behind. On the right side of the Buddha, draw the Chakravarti Raja (Chakravarti Raja), like the form of a Wheel-Turning King (Wheel-Turning King), seated on a white lotus, displaying the posture of contemplating the Buddha. His body is golden, with light pervading all around, accomplished by the seven treasures. Only the Wheel Jewel (Wheel Jewel) is surrounded by light on the lotus. Sakyamuni Buddha (Sakyamuni Buddha) also contemplates the Crown Wheel King (Crown Wheel King). Not far from the Buddha's left side, draw the White Umbrella Crown King (White Umbrella Crown King), like the form of a great king, his body golden, seated on a lotus, holding a lotus in his hand, his eyes gazing at the Wheel-Turning King (Wheel-Turning King). Not far from the White Umbrella Crown King (White Umbrella Crown King), draw the High Crown King (High Crown King), his form like a great king, seated on a white lotus, holding a Ku-yuan fruit (Ku-yuan fruit) in his hand, looking up to the Wheel-Turning King (Wheel-Turning King). Not far from the Crown Wheel King (Crown Wheel King), draw the Light Cluster Crown King (Light Cluster Crown King), seated on a white lotus, surrounded by various lights, sitting in the midst of blazing light, his body golden, holding a Cintamani Jewel (Cintamani Jewel) in his hand. Below the Light Cluster Buddha Crown King (Light Cluster Buddha Crown King), draw the mantra reciter, kneeling and gazing up at the Crown Wheel King (Crown Wheel King). The Wheel-Turning King (Wheel-Turning King) extends his hand, making the wish-granting mudra, looking at the mantra reciter. Near the Light Cluster Crown King (Light Cluster Crown King), the round lights do not obscure each other. The Victorious Buddha Crown (Victorious Buddha Crown) should be drawn, his form golden, his left hand holding a treasure, his right hand granting wishes, his eyes gazing at the Wheel-Turning King (Wheel-Turning King). Like this and so on, all are Buddha Crown Kings (Buddha Crown King), each with the form of a great king, each with blazing flames of light, all golden, seated on white
蓮花上。佛右邊應畫普賢菩薩。手持白𤛆拂。佛左邊畫慈氏菩薩。手執白拂。此二菩薩比佛身量稍小。佛前應畫聖觀自在菩薩。金剛手秘密主菩薩。各坐寶蓮花上。皆悉合掌作禮佛勢。近普賢菩薩。應畫文殊師利童真菩薩。無垢慧菩薩。寂靜慧菩薩。無盡慧菩薩。虛空藏菩薩。虛空無垢菩薩。大慧菩薩。如是等大菩薩次第而畫。各各合掌坐蓮花上。作禮佛勢。已次漸小身形寂靜。皆作金色種種莊嚴。以綃縠為裙衣。次慈氏菩薩不遠不近。應畫佛眼明妃。形如女天坐寶蓮花。種種莊嚴身如金色。目觀眾會。著輕縠衣角絡而披。右手持如意寶左手施愿。圓光周遍。熾盛光明。身儀寂靜。去佛眼聖尊不遠。應畫佛毫相尊。如女天形。有何差別。右手持蓮華左手施愿。目觀輪王。近佛眼尊下。應畫孫那唎大明妃。形如天女。種種瓔珞莊嚴。其身青色。手執蓮花。坐于寶山。觀佛世尊。近金剛手畢。須畫甘露軍吒利。近彼尊畫金剛軍。蘇摩呼。頂行。此三聖者各持童子形。種種瓔珞莊嚴其身。皆目瞻輪王作驚竦勢。于觀自在菩薩右邊。畫賀耶仡哩(二合)嚩大明王。身如火色作忿怒形。鼻如猿猴以蛇莊嚴瓔珞臂釧髆釧頭系蓮花鬘。作瞻睹輪王勢。近彼應畫蓮花孫那利。四臂右第一手持罥索。左第一手持鉞斧。右第二手施愿。左第
【現代漢語翻譯】 在蓮花座上。佛的右邊應該畫普賢菩薩（Samantabhadra Bodhisattva），手持白拂塵。佛的左邊畫慈氏菩薩（Maitreya Bodhisattva），手執白拂塵。這兩位菩薩的身量比佛稍小。佛前應畫聖觀自在菩薩（Arya Avalokiteśvara Bodhisattva）和金剛手秘密主菩薩（Vajrapāṇi, the Lord of Secrets），各自坐在寶蓮花上，都雙手合掌，作出禮敬佛的姿勢。靠近普賢菩薩，應該畫文殊師利童真菩薩（Mañjuśrī Kumārabhūta Bodhisattva）、無垢慧菩薩（Vimalamati Bodhisattva）、寂靜慧菩薩（Śāntamati Bodhisattva）、無盡慧菩薩（Akṣayamati Bodhisattva）、虛空藏菩薩（Ākāśagarbha Bodhisattva）、虛空無垢菩薩（Ākāśavimala Bodhisattva）、大慧菩薩（Mahāmati Bodhisattva）等大菩薩，依次排列而畫。各位菩薩都雙手合掌，坐在蓮花座上，作出禮敬佛的姿勢。已經畫完的菩薩身形漸小，寂靜莊嚴，都呈現金色，以各種珍寶莊嚴自身，以輕柔的絲綢為裙衣。靠近慈氏菩薩，距離不遠不近的地方，應該畫佛眼明妃（Buddhalocanī），形如女天，坐在寶蓮花上，以各種珍寶莊嚴自身，身如金色，目光注視著大眾。身穿輕薄的絲綢，以衣角絡飾披在身上，右手持如意寶，左手施予願望，圓光周遍，熾盛光明，身姿儀態寂靜。距離佛眼聖尊不遠的地方，應該畫佛毫相尊（Urṇākośa），如女天之形，有什麼差別呢？右手持蓮花，左手施予願望，目光注視著轉輪王。靠近佛眼尊的下方，應該畫孫那唎大明妃（Sundarī），形如天女，以各種瓔珞莊嚴自身，其身呈現青色，手執蓮花，坐在寶山上，觀看著佛世尊。靠近金剛手菩薩之後，必須畫甘露軍吒利（Amṛtakuṇḍalin），靠近這位聖尊畫金剛軍（Vajrasena）、蘇摩呼（Somahu）、頂行（Śirogāmi）。這三位聖者各自呈現童子之形，以各種瓔珞莊嚴自身，都目光瞻仰著轉輪王，作出驚恐的姿勢。在觀自在菩薩的右邊，畫賀耶仡哩(二合)嚩大明王（Hayagrīva），身如火色，作出忿怒之形，鼻子如猿猴，以蛇作為莊嚴的瓔珞、臂釧、髆釧，頭上繫著蓮花鬘，作出瞻仰輪王的姿勢。靠近這位明王，應該畫蓮花孫那利（Padma Sundarī），四臂，右邊第一隻手持罥索，左邊第一隻手持鉞斧，右邊第二隻手施予願望，左邊第二隻手...
【English Translation】 Upon a lotus. On the right side of the Buddha should be painted Samantabhadra Bodhisattva, holding a white whisk. On the left side of the Buddha, paint Maitreya Bodhisattva, holding a white whisk. These two Bodhisattvas should be slightly smaller in stature than the Buddha. In front of the Buddha should be painted Arya Avalokiteśvara Bodhisattva and Vajrapāṇi, the Lord of Secrets, each seated upon a precious lotus, all with their palms joined in a gesture of reverence towards the Buddha. Near Samantabhadra Bodhisattva, should be painted Mañjuśrī Kumārabhūta Bodhisattva, Vimalamati Bodhisattva, Śāntamati Bodhisattva, Akṣayamati Bodhisattva, Ākāśagarbha Bodhisattva, Ākāśavimala Bodhisattva, Mahāmati Bodhisattva, and other great Bodhisattvas, painted in sequence. Each Bodhisattva should have their palms joined, seated upon a lotus, making a gesture of reverence towards the Buddha. The Bodhisattvas already painted should gradually decrease in size, be serene in appearance, and all be adorned in gold with various ornaments, wearing skirts and robes of fine silk. Near Maitreya Bodhisattva, neither too close nor too far, should be painted Buddhalocanī, in the form of a celestial woman, seated upon a precious lotus, adorned with various ornaments, her body golden in color, her eyes gazing upon the assembly. She wears light silk garments, with the corners of her clothing draped over her shoulders, her right hand holding a wish-fulfilling jewel, her left hand granting wishes, her halo complete, radiating brilliant light, her demeanor serene. Not far from Buddhalocanī, should be painted Urṇākośa, in the form of a celestial woman. What is the difference? Her right hand holds a lotus, her left hand grants wishes, her eyes gazing upon the Chakravartin. Near the lower part of Buddhalocanī, should be painted Sundarī, in the form of a celestial woman, adorned with various jewels, her body blue in color, holding a lotus in her hand, seated upon a precious mountain, gazing upon the Buddha, the World-Honored One. After Vajrapāṇi, Amṛtakuṇḍalin must be painted. Near that venerable one, paint Vajrasena, Somahu, and Śirogāmi. These three holy beings each take the form of a young boy, adorned with various jewels, all gazing upon the Chakravartin, making a gesture of astonishment. On the right side of Avalokiteśvara Bodhisattva, paint Hayagrīva, his body the color of fire, in a wrathful form, his nose like a monkey's, adorned with snakes as ornaments, armlets, and shoulder ornaments, with a garland of lotuses tied around his head, making a gesture of gazing upon the Chakravartin. Near that one, should be painted Padma Sundarī, with four arms, her first right hand holding a noose, her first left hand holding an axe, her second right hand granting wishes, her second left hand...
二手持果。坐于蓮花。又近輪王佛頂。畫無能勝忿怒王。身白色四面四臂。顰眉面嗔怒。虎皮為裙。蟒蛇為耳珰。得叉迦龍王以為腰絳。婆蘇枳龍王以為神線。角絡披耽肚身形短。以毒蛇莊嚴髻冠。咬下唇遍身火爓。熾盛光明圓光。右第一手持金剛杵。第二手作期克勢。左第一手持三戟叉。第二手鉞斧。正面作阿吒吒賀娑笑聲勢。從口出火焰種種色相。右邊面瞻觀輪王。左邊面觀持誦者。頭上面觀一切眾會。住于寶蓮花上。無能勝忿怒王應如是畫。于彼尊下畫地天。身白色以二手捧寶花籠子。二膝跪地。近地天畫尼連禪河神。靘黑色如龍女形。七頭。合掌作禮佛勢。近尼連禪河神互相近。畫嚩里迦大龍王。母止鄰陀龍王。此二龍王曾見無量諸佛。皆七頭合掌跪地。近地天畫阿難陀龍王。無熱惱龍王。娑竭羅龍王。持蓮華鬘曲躬合掌。大慧菩薩右邊。畫白衣觀自在。以蓮花鬘莊嚴其身。以寶繒角絡披。右手把真多摩尼寶。第二手施愿。此菩薩是蓮花族母。應于蓮花上坐。近佛毫相應畫摩莫枳菩薩。淡紫青色種種瓔珞莊嚴。坐于蓮花。身儀寂靜。住般若波羅蜜自性。右手持梵夾。左手持真多摩尼。作施愿勢。是一切佛菩薩之母。大聖般若波羅蜜多。住摩莫枳形。則此尊是金剛族母。稍似童女形不太高。顏極令悅意。應作如
是相。畫此尊眷屬金剛鉤金剛拳金剛雹。此等皆是大明妃。以為眷屬。各住本形。近白衣觀自在下。應畫多羅尊。種種嚴具莊嚴。著輕縠衣。其形不太粗不太細中庸形。右手持青蓮左手施愿。坐蓮花上作淺綠色。近於彼尊畫毗俱胝。身白色三目四臂。右第一手持杖。左第一手持瓶。右第二手持念珠。左第二手持蓮花。身儀寂靜。于像二角作鼓音樂天子。于佛上畫凈居天子。在雲中涌出散花供養。各依方而畫護世四王。東方畫持國天王。南方夜摩天。西方水天。北方俱尾羅天。各隨方四邊畫。如是四隅東北方伊舍那。東南方火天。西南方羅剎主。西北方風天。各依本形畫。近忿怒無能勝王下。畫持誦人。如本形跪地。手持香爐瞻仰輪王。金剛手此輪王佛頂大畫像儀軌。無量佛宣說。才見一切罪悉皆消滅。金剛手若得圓具依法畫。才見眾生滅除五無間罪。遠離一切罪。若見此微妙像。一切如來之所說。其人現世有報。今世及他世俱胝劫作一切罪。由見此像悉皆消滅。由見此最勝像。一切悉地皆得現前。一切如來大明真言。任運得成就。隨意念誦成辦一切事。諸餘部中真言難成者。對此像前決定得成。
爾時世尊誥金剛手秘密主言。秘密主汝今復聽。說白傘蓋頂王畫像。能成辦一切事業。利益一切于生死流轉怖畏有情
【現代漢語翻譯】 現代漢語譯本： 這是畫像的佈局。畫這位本尊的眷屬，包括金剛鉤（Vajra Hook，一種法器）、金剛拳（Vajra Fist，象徵堅定意志）、金剛雹（Vajra Hail，象徵摧毀力量）。這些都是大明妃（Mahavidya，偉大的智慧女神），作為本尊的眷屬，各自保持本來的形象。在接近白衣觀自在（White-Robed Avalokiteśvara）的地方，應該畫多羅尊（Tara，度母），用各種裝飾品莊嚴，穿著輕薄的絲綢衣服。她的身形既不太粗也不太細，是中等的身材。右手拿著青蓮花，左手施予願望。她坐在蓮花上，呈現淺綠色。在接近多羅尊的地方，畫毗俱胝（Bhrikuti，忿怒尊），身體是白色的，有三隻眼睛和四隻手臂。右邊的第一隻手拿著杖，左邊的第一隻手拿著瓶子，右邊的第二隻手拿著念珠，左邊的第二隻手拿著蓮花。她的姿態安詳寂靜。在畫像的兩個角落畫奏樂的天子。在佛的上方畫凈居天子（Śuddhāvāsa gods），從雲中涌現出來，散花供養。按照方位畫護世四王（Lokapala）：東方畫持國天王（Dhritarashtra），南方畫夜摩天（Yama），西方畫水天（Varuna），北方畫俱尾羅天（Kubera）。各自按照方位畫在四邊。像這樣，四個角落：東北方是伊舍那（Ishana），東南方是火天（Agni），西南方是羅剎主（Rakshasa），西北方是風天（Vayu）。各自按照本來的形象畫。在接近忿怒無能勝王（Wrathful Aparajita，忿怒相的無能勝菩薩）的地方，畫持誦的人，像本來的樣子跪在地上，手裡拿著香爐，瞻仰輪王（Chakravartin，轉輪聖王）。金剛手（Vajrapani）啊，這是輪王佛頂大畫像的儀軌，是無量佛（Immeasurable Buddhas）宣說的。只要見到這幅畫像，一切罪業都會消滅。金剛手啊，如果能夠圓滿地按照儀軌畫成這幅畫像，只要眾生見到，就能滅除五無間罪（Five Heinous Offenses），遠離一切罪業。如果見到這幅微妙的畫像，一切如來（Tathagatas）都這樣說，這個人現世會有福報。今生和來世無數劫所造的一切罪業，由於見到這幅畫像，都會消滅。由於見到這幅最殊勝的畫像，一切悉地（Siddhi，成就）都會顯現。一切如來大明真言（Mahavidya mantra），自然而然地就能成就。隨意念誦，就能成辦一切事情。其他部中難以成就的真言，在這幅畫像前決定能夠成就。
這時，世尊（Bhagavan）告訴金剛手秘密主（Vajrapani, the Lord of Secrets）說：『秘密主，你現在再聽我說，關於白傘蓋頂王（White Umbrella Crown King）的畫像，能夠成辦一切事業，利益一切在生死流轉中感到怖畏的有情（sentient beings）。』
【English Translation】 English version: This is the arrangement of the image. Draw the retinue of this deity, including Vajra Hook, Vajra Fist, and Vajra Hail. These are all Mahavidyas, as the deity's retinue, each maintaining their original form. Near White-Robed Avalokiteśvara, Tara should be drawn, adorned with various ornaments, wearing light silk clothes. Her figure is neither too stout nor too slender, but of medium build. Her right hand holds a blue lotus, and her left hand grants wishes. She sits on a lotus, appearing light green. Near Tara, draw Bhrikuti, whose body is white, with three eyes and four arms. The first right hand holds a staff, the first left hand holds a vase, the second right hand holds prayer beads, and the second left hand holds a lotus. Her demeanor is peaceful and serene. In the two corners of the image, draw music-playing celestial beings. Above the Buddha, draw the Śuddhāvāsa gods, emerging from the clouds, scattering flowers as offerings. Draw the Lokapalas according to their directions: in the east, draw Dhritarashtra; in the south, Yama; in the west, Varuna; and in the north, Kubera. Each should be drawn on their respective sides according to their directions. Thus, in the four corners: in the northeast, Ishana; in the southeast, Agni; in the southwest, Rakshasa; and in the northwest, Vayu. Each should be drawn according to their original form. Near Wrathful Aparajita, draw the practitioner, kneeling on the ground as in his original form, holding an incense burner, gazing up at the Chakravartin. Vajrapani, this is the ritual for the great image of the Chakravartin's Buddha-crown, spoken by the Immeasurable Buddhas. Just by seeing this image, all sins will be extinguished. Vajrapani, if this image can be perfectly drawn according to the ritual, just by seeing it, sentient beings can eradicate the Five Heinous Offenses and be freed from all sins. If one sees this subtle image, as all the Tathagatas have said, that person will have blessings in this life. All the sins committed in countless kalpas in this life and future lives will be extinguished by seeing this image. By seeing this most supreme image, all siddhis will manifest. All the Tathagatas' Mahavidya mantras will be accomplished spontaneously. By reciting them at will, all matters can be accomplished. Mantras that are difficult to accomplish in other tantras can definitely be accomplished before this image.
At that time, the Bhagavan said to Vajrapani, the Lord of Secrets: 'Lord of Secrets, listen to me again about the image of the White Umbrella Crown King, which can accomplish all activities and benefit all sentient beings who are fearful in the cycle of birth and death.'
故。恒河沙數俱胝佛同共宣說。先當如輪王儀則所說織。可方三肘不應截屈。不得用皮膠和色。畫人與授八戒。于紲中央應畫佛形。黃白色坐師子座。具諸相好。佛左畫金剛手菩薩。左手持白拂。右手持金剛杵。金剛手左邊畫凈居天子眾。著天衣裙。于佛前應畫佛頂王。身金色如鑄金像。具諸相好手持蓮華。佛下畫持誦者。手持香爐。于像四邊應畫種種華。金剛手此白傘蓋佛頂王畫像法。先佛所說。
爾時世尊復告金剛手言。金剛手諦聽諦聽。極善聽作意。吾當為汝說光聚佛頂王畫像軌則。於一切世間出世間真言明教法上上。頂王光聚依輪王儀軌。香水洗紲。三肘或一肘。彩中不應用皮膠。受八戒畫匠令畫。應畫佛。坐于白蓮華上作說法相。諸相具足。于像上應畫山峰。像下應畫蓮華池。從佛頂出種種光明。佛下右邊畫持誦者。䠒跪持香爐畫彼本形。秘密主此光聚佛頂王儀軌。一切如來之所宣說。為令調伏諸有情故。此光聚佛頂王。成辦一切事業。最勝畫像法。
爾時釋迦牟尼佛。復誥秘密主言。秘密主我今說高佛頂王畫像法。依輪王儀軌。於三肘或一肘新紲上。擇去毛髮。受齋戒畫匠令畫應畫佛世尊。坐七寶蓮華上。結跏趺坐諸相具足。右手施愿。左手在臍下仰掌。從佛頂出種種光明。于像上兩角。各
【現代漢語翻譯】 現代漢語譯本：因此，無數恒河沙數般的俱胝（koti，印度計數單位，一俱胝等於一千萬）諸佛共同宣說：首先應當按照輪王（cakravartin，統治世界的理想君主）的儀則來製作畫像。畫像的布料應為三肘長寬，不應裁剪彎曲。不得使用皮膠來調和顏料。畫像上要畫一個人接受八關齋戒的場景。在畫像的中央，應當畫佛的形象，佛身呈黃白色，端坐在獅子座上，具足各種殊勝的相好。佛的左邊畫金剛手菩薩（Vajrapani Bodhisattva），金剛手菩薩左手拿著白拂，右手拿著金剛杵（vajra）。金剛手菩薩的左邊畫凈居天子（Suddhavasa Devas）眾，他們穿著天人的衣裙。在佛的前面，應當畫佛頂王（Buddha-usnisa-raja），身體呈金色，如同用黃金鑄造的雕像，具足各種殊勝的相好，手中拿著蓮花。佛的下方畫持誦者，手中拿著香爐。在畫像的四周，應當畫各種各樣的花。金剛手，這就是白傘蓋佛頂王（Sitata-patra Buddha-usnisa-raja）的畫像法，是過去諸佛所宣說的。 這時，世尊（Bhagavan，佛的尊稱）又告訴金剛手菩薩說：『金剛手，仔細聽，仔細聽，用心聽，好好思考。我將為你宣說光聚佛頂王（Rasmi-samucchaya-usnisa-raja）的畫像儀軌。在一切世間和出世間的真言明教法中，這是最殊勝的。光聚佛頂王的畫像要依據輪王的儀軌。用香水洗滌布料，布料長寬三肘或一肘。顏料中不應使用皮膠。讓受過八關齋戒的畫匠來畫。應當畫佛，坐在白蓮花上，作說法相，具足各種殊勝的相好。在畫像的上方，應當畫山峰。畫像的下方，應當畫蓮花池。從佛頂發出各種各樣的光明。佛的下方右邊畫持誦者，跪著拿著香爐，畫出他的本來形象。秘密主（Guhyapada，金剛手菩薩的別名），這光聚佛頂王的儀軌，是一切如來所宣說的，爲了調伏各種有情眾生。這光聚佛頂王，能成就一切事業，是最殊勝的畫像法。』 這時，釋迦牟尼佛（Sakyamuni Buddha）又告訴秘密主金剛手菩薩說：『秘密主，我現在宣說高佛頂王（Ucca-usnisa-raja）的畫像法。依據輪王的儀軌，在三肘或一肘長寬的新布料上，去除毛髮。讓受過齋戒的畫匠來畫。應當畫佛世尊，坐在七寶蓮花上，結跏趺坐，具足各種殊勝的相好。右手作施愿印，左手放在臍下，手掌向上。從佛頂發出各種各樣的光明。在畫像上方的兩個角上，各'
【English Translation】 English version: Therefore, countless kotis (koti, an Indian unit of counting, one koti equals ten million) of Buddhas, as numerous as the sands of the Ganges River, jointly proclaimed: First, the painting should be made according to the rules of a Chakravartin (cakravartin, the ideal monarch who rules the world). The cloth for the painting should be three cubits in length and width, and should not be cut or bent. Hide glue should not be used to mix the colors. The painting should depict a person receiving the eight precepts. In the center of the painting, the image of the Buddha should be drawn. The Buddha should be yellowish-white, seated on a lion throne, possessing all the auspicious marks and characteristics. On the left side of the Buddha, Vajrapani Bodhisattva should be drawn. Vajrapani Bodhisattva holds a white whisk in his left hand and a vajra (diamond scepter) in his right hand. On the left side of Vajrapani, the Suddhavasa Devas (Pure Abode Gods) should be drawn, wearing celestial garments. In front of the Buddha, Buddha-usnisa-raja (King of the Buddha's Crown) should be drawn, with a golden body like a statue cast in gold, possessing all the auspicious marks and characteristics, holding a lotus flower in his hand. Below the Buddha, the mantra reciter should be drawn, holding an incense burner in his hand. Around the image, various kinds of flowers should be drawn. Vajrapani, this is the method of painting Sitata-patra Buddha-usnisa-raja (White Umbrella Buddha-usnisa-raja), which was proclaimed by the Buddhas of the past. At this time, the Bhagavan (the Blessed One, an epithet of the Buddha) again said to Vajrapani Bodhisattva: 'Vajrapani, listen carefully, listen carefully, listen attentively, and contemplate well. I will explain to you the painting rules of Rasmi-samucchaya-usnisa-raja (King of the Crown of Light Rays). Among all the worldly and transcendental mantra teachings, this is the most supreme. The painting of Rasmi-samucchaya-usnisa-raja should be based on the rules of a Chakravartin. The cloth should be washed with fragrant water, and the cloth should be three cubits or one cubit in length and width. Hide glue should not be used in the colors. Let a painter who has received the eight precepts paint it. The Buddha should be painted, seated on a white lotus flower, making the teaching gesture, possessing all the auspicious marks and characteristics. Above the image, mountain peaks should be drawn. Below the image, a lotus pond should be drawn. Various kinds of light should emanate from the Buddha's crown. Below the Buddha, on the right side, the mantra reciter should be drawn, kneeling and holding an incense burner, depicting his original form. Guhyapada (Secret Lord, another name for Vajrapani Bodhisattva), this ritual of Rasmi-samucchaya-usnisa-raja is proclaimed by all the Tathagatas (Thus Come Ones, another epithet of the Buddha), in order to subdue all sentient beings. This Rasmi-samucchaya-usnisa-raja can accomplish all undertakings and is the most excellent method of painting.' At this time, Sakyamuni Buddha again said to the secret lord Vajrapani Bodhisattva: 'Secret lord, I will now explain the method of painting Ucca-usnisa-raja (High Buddha Crown King). According to the rules of the Chakravartin, on a new cloth of three cubits or one cubit in length and width, remove the hair. Let a painter who has received the precepts paint it. The Buddha Bhagavan should be painted, seated on a seven-jeweled lotus flower, in the lotus position, possessing all the auspicious marks and characteristics. The right hand makes the wish-granting mudra, and the left hand is placed below the navel, with the palm facing upwards. Various kinds of light emanate from the Buddha's crown. On the two corners above the image, each'
畫凈居天手。佛右邊畫持誦者瞻仰如來。秘密主此是高佛頂王畫像法。一切佛之所說。一切佛所稱讚。矜愍一切有情故說。
爾時釋迦牟尼。復誥金剛手秘密主言。秘密主我今說勝佛頂王畫像儀軌。先佛所稱讚。依輪王佛頂儀軌。作紲或三肘或一肘。離毛髮。受齋戒畫匠令畫。應畫佛形作金色相。坐師子座持說印具大丈夫相。從佛頂流出種種光明。像下畫持誦者。如本形䠒跪坐。手執香爐瞻仰如來。金剛手此勝佛頂王畫像儀軌。一切如來宣說。金剛手如來世尊。及大威德菩薩無量種色身。隨意而畫。或紲或素或於板上。或墻或壁亦無過失。或使畫匠或復自畫。或巧畫匠。隨自意形狀而畫之。或畫菩薩形或畫真言聖天。乃至於經夾上畫。或樺皮上畫。或畫最勝像。或一搩量或一小搩量。或一大指量或隨意樂處。應畫亦無過失。爾時世尊說伽他曰。
隨意樂而畫 慧者起悲心 利益諸有情 我成就思惟 亦不為愆過 攝受有情故 是故當慇勤 常懷悲愍心 恒行於舍施 及護持凈戒 忍辱及精進 禪定與般若 常應而修習 彼悉地不難 若無有畫像 當住菩提心 及持于大印 獲最上成就
菩提場所說一字頂輪王經行品第四
爾時金剛手秘密主白佛言。世尊唯
【現代漢語翻譯】 現代漢語譯本： 畫凈居天（Suddhavasa Devas，色界天中的最高層天）的手。在佛的右邊畫一個持誦者，以虔誠的姿態瞻仰如來（Tathagata，佛的稱號）。秘密主（Guhyapati，金剛手菩薩的別名），這就是高佛頂王（Usnisa-cakravartin，一種佛頂尊）的畫像法。這是一切佛所說，一切佛所稱讚的，爲了憐憫一切有情眾生而說的。 這時，釋迦牟尼（Sakyamuni，佛教創始人）再次告訴金剛手秘密主說：『秘密主，我現在說殊勝佛頂王畫像的儀軌。這是先佛所稱讚的，依據輪王佛頂（Cakravartin-usnisa，一種佛頂尊）的儀軌。製作畫布，或者三肘長，或者一肘長。避開婦女經期。讓受過齋戒的畫匠來畫。應該畫佛的形象，呈現金色之相，坐在獅子座上，手結說法印，具備大丈夫相。從佛頂流出種種光明。在佛像下面畫持誦者，按照本來的樣子跪坐，手執香爐，瞻仰如來。金剛手，這殊勝佛頂王畫像的儀軌，是一切如來所宣說的。金剛手，如來世尊，以及大威德菩薩（Mahabala Bodhisattva，具有大威力的菩薩）無量種類的色身，可以隨意繪畫。或者在畫布上，或者在白絹上，或者在木板上，或者在墻壁上，都沒有過失。或者讓畫匠畫，或者自己畫。或者技藝精巧的畫匠，隨著自己的心意形狀來畫。或者畫菩薩的形象，或者畫真言聖天（mantra deities，密教中的神祇）。乃至在經書的夾板上畫，或者在樺樹皮上畫。或者畫最殊勝的佛像，或者一拃長，或者一小拃長，或者一大指長，或者在自己喜歡的地方。應該畫，也沒有過失。』這時，世尊（Bhagavan，佛的稱號）說了偈語： 『隨意喜歡就去畫，有智慧的人發起悲心， 利益一切有情眾生，我成就了思惟。 也不算是過錯，爲了攝受有情眾生， 所以應當慇勤，常常懷著悲憫心， 恒常行於佈施，以及護持清凈的戒律， 忍辱以及精進，禪定與般若（Prajna，智慧）， 常常應當修習，那麼成就悉地（Siddhi，成就）就不難。 如果沒有畫像，應當安住菩提心（Bodhicitta，覺悟之心）， 以及持于大手印（Mahamudra，密教中的一種修行方法），獲得最上的成就。』 菩提場所說一字頂輪王經行品第四 這時，金剛手秘密主（Guhyapati，金剛手菩薩的別名）對佛說：『世尊，是的。』
【English Translation】 English version: Draw the hand of Suddhavasa Devas (Pure Abode Heavens, the highest heavens in the Realm of Form). On the right side of the Buddha, draw a reciter looking up to the Tathagata (Thus Come One, an epithet of the Buddha) with reverence. Guhyapati (Lord of Secrets, another name for Vajrapani Bodhisattva), this is the image-making method for the Usnisa-cakravartin (Crown-Turning King, a type of Buddha-crown deity). This is what all Buddhas have spoken, what all Buddhas have praised, and is spoken out of compassion for all sentient beings. At that time, Sakyamuni (the founder of Buddhism) again told Vajrapani Guhyapati: 'Guhyapati, I will now speak of the image-making ritual for the supreme Usnisa-cakravartin. This is what the Buddhas of the past have praised, according to the ritual of the Cakravartin-usnisa (Wheel-Turning King Crown, a type of Buddha-crown deity). Make a canvas, either three cubits long or one cubit long. Avoid women's menstrual periods. Have a painter who has taken vows of abstinence paint it. The image of the Buddha should be painted with a golden appearance, sitting on a lion throne, making the teaching mudra, possessing the marks of a great man. Various kinds of light should flow out from the Buddha's crown. Below the Buddha image, draw the reciter, kneeling and sitting in his original form, holding an incense burner in his hand, looking up to the Tathagata. Vajrapani, this image-making ritual for the supreme Usnisa-cakravartin is what all Tathagatas have proclaimed. Vajrapani, the Tathagata World-Honored One, and the immeasurable kinds of forms of the Mahabala Bodhisattva (Great Strength Bodhisattva, a Bodhisattva with great power), can be painted as one pleases. Either on canvas, or on white silk, or on a wooden board, or on a wall, there is no fault. Either have a painter paint it, or paint it yourself. Or a skillful painter, paint it according to your own desired shape. Or paint the image of a Bodhisattva, or paint the mantra deities (holy deities of mantras, deities in esoteric Buddhism). Even paint it on the cover of a scripture, or paint it on birch bark. Or paint the most supreme image, either one span long, or a small span long, or one large finger long, or in a place of your own liking. It should be painted, and there is no fault.' At this time, the World-Honored One (Bhagavan, an epithet of the Buddha) spoke the following verse: 'Paint as you please, the wise one should arouse compassion, Benefit all sentient beings, I have accomplished contemplation. It is not considered a fault, for the sake of embracing sentient beings, Therefore, one should be diligent, always cherishing a compassionate heart, Constantly practice giving, and uphold pure precepts, Patience and diligence, meditation and Prajna (wisdom), One should always cultivate these, then the accomplishment of Siddhi (achievement) will not be difficult. If there is no image, one should abide in Bodhicitta (the mind of enlightenment), And hold the Mahamudra (Great Seal, a practice in esoteric Buddhism), and attain the supreme accomplishment.' Chapter Four on the Conduct of the One-Syllable Crown-Turning King Sutra Spoken at the Bodhi Place At that time, Vajrapani Guhyapati (Lord of Secrets, another name for Vajrapani Bodhisattva) said to the Buddha: 'World-Honored One, yes.'
愿世尊為勤修求成就者。略說修習佛頂王真言行威德功能熾盛方便。于眾生世尊求悉地者。由住如來佛頂王真言明。一切真言悉皆速疾令得成就。佛言善哉善哉秘密主。汝能問如是義。秘密主汝今諦聽。我為汝說一切佛所說行行方便法句伽他。極微妙此法眼。無量佛已修習。為利益成就故。爾時釋迦牟尼佛觀一切大眾。以梵音聲說此法理趣伽他。一切法眼中最勝伽他曰。
無量菩提行自在 多種百苦逼惱者 見諸有情多逼惱 釋師子尊而演說 愛樂此法修行人 成佛當受天人供 由修一法成大覺 成真言王眾所贊 彼人不久佛菩提 廣度無量諸群品 空閑大制底 流泉及河側 迥樹或巖窟 眾華及山間 獨居堅固心 菩提心相應 勝解于大乘 清凈勤修行 及與身口意 食飲四儀中 行者常謹結 真言者勝趣 解三摩地明 出生獲悉地 成真言或明 隨意而修行 常著三種衣 善伴堅禁者 彼悉地不難 彼人定獲得 先應禮諸佛 智者應堅固 真言者無伴 勤求利有情 彼成就不難 現不思議色 現世得成就 勤求悉地者 常應作制底 勤護摩唸誦 即於此現生 速疾得成就 謹慎而巧妙 勇健勤堅固 大益真實心
【現代漢語翻譯】 現代漢語譯本 愿世尊（Bhagavan，指佛陀）爲了那些勤奮修行以求成就的人，簡要地講述修習佛頂王真言（Uṣṇīṣa-cakravartin-mantra）的威德功能熾盛的方便法門。對於在眾生中尋求悉地（siddhi，成就）的世尊，通過安住于如來佛頂王真言的明咒，一切真言都能迅速得到成就。佛說：『善哉！善哉！秘密主（Guhyapati，金剛手菩薩的別名），你能夠問這樣的問題。秘密主，你現在仔細聽好，我為你講述一切佛所說的修行方便法句伽他（gāthā，偈頌），這是極其微妙的法眼，無量佛已經修習過，爲了利益成就的緣故。』 當時，釋迦牟尼佛（Śākyamuni Buddha）觀察一切大眾，以梵音聲說此法理趣伽他：一切法眼中最殊勝的伽他如下： 『無量菩提行自在，多種百苦逼惱者，見諸有情多逼惱，釋師子尊而演說。 愛樂此法修行人，成佛當受天人供，由修一法成大覺，成真言王眾所贊。 彼人不久佛菩提，廣度無量諸群品，空閑大制底（caitya，佛塔），流泉及河側。 迥樹或巖窟，眾華及山間，獨居堅固心，菩提心相應。 勝解于大乘（Mahāyāna，佛教宗派之一），清凈勤修行，及與身口意，食飲四儀中。 行者常謹結，真言者勝趣，解三摩地（samādhi，禪定）明，出生獲悉地。 成真言或明，隨意而修行，常著三種衣，善伴堅禁者。 彼悉地不難，彼人定獲得，先應禮諸佛，智者應堅固。 真言者無伴，勤求利有情，彼成就不難，現不思議色。 現世得成就，勤求悉地者，常應作制底，勤護摩唸誦。 即於此現生，速疾得成就，謹慎而巧妙，勇健勤堅固，大益真實心。』
【English Translation】 English version May the Bhagavan (Lord Buddha) for those who diligently cultivate to seek accomplishment, briefly explain the expedient methods for the flourishing of the majestic power and functions of practicing the Uṣṇīṣa-cakravartin-mantra (Buddha-Uṣṇīṣa-rāja-mantra, the mantra of the Crown-of-the-Head King). For the Bhagavan who seeks siddhi (accomplishment) among sentient beings, by abiding in the clear mantra of the Tathāgata's (Thus Come One's) Crown-of-the-Head King mantra, all mantras can be quickly accomplished. The Buddha said, 'Excellent! Excellent! Guhyapati (Lord of Secrets, another name for Vajrapani Bodhisattva), you are able to ask such a question. Guhyapati, listen carefully now, I will tell you the gāthās (verses) of expedient methods of practice spoken by all Buddhas. This is an extremely subtle Dharma-eye, cultivated by immeasurable Buddhas, for the sake of benefiting and accomplishing.' At that time, Śākyamuni Buddha, observing all the assembly, spoke this Dharma-principle gāthā with a Brahma-like voice: The most supreme gāthā in all Dharma-eyes is as follows: 'Immeasurable Bodhi practice is unhindered, those afflicted by various hundreds of sufferings, seeing sentient beings greatly afflicted, the Lion of the Śākya clan speaks thus. Those who love and delight in this Dharma and practice it, upon becoming a Buddha, will receive offerings from gods and humans, by cultivating one Dharma, one attains great enlightenment, becoming the King of Mantras, praised by all. That person will soon attain Buddha-Bodhi (Buddhahood), extensively liberating immeasurable multitudes, in empty and secluded great caityas (stupas), by flowing springs and riverbanks. Remote trees or rocky caves, amidst various flowers and mountains, dwelling alone with a steadfast mind, in accordance with the Bodhi-mind. With profound understanding of the Mahāyāna (Great Vehicle), diligently cultivating in purity, and with body, speech, and mind, in the four postures of eating and drinking. The practitioner should always be mindful and form mudrās (hand gestures), the mantra practitioner attains supreme interests, understanding the clarity of samādhi (meditative absorption), giving rise to the attainment of siddhi. Accomplishing mantras or vidyās (knowledge), practicing as one pleases, always wearing three types of clothing, with good companions and steadfast vows. That siddhi is not difficult, that person will surely attain it, one should first prostrate to all Buddhas, the wise should be steadfast. The mantra practitioner is without companions, diligently seeking to benefit sentient beings, their accomplishment is not difficult, manifesting inconceivable colors. Attaining accomplishment in this very life, those who diligently seek siddhi, should always make caityas, diligently protect homa (fire offering) and recitation. In this very life, one will quickly attain accomplishment, being cautious and skillful, courageous, diligent, and steadfast, with a greatly beneficial and truthful mind.'
此人堪稱讚 諸根皆圓備 智慧常質直 能忍于飢渴 是人可稱讚 勤求成就者 若得是法要 彼當不久時 獲最勝悉地
金剛手我滅度后末法之時。愚癡塢波塞迦塢波斯迦。披袈裟者愚丈夫。作種種無益言說。貪著滋味懈怠懶惰。如斯小人。不深知如來三摩地力無所畏。于廣大大乘理趣。壞亂勇猛精進者于菩薩善巧律儀行。不得灌頂者。不凈信諸佛菩薩廣大三摩地。不得成就。則生謗毀我及菩薩。作如是言。此非佛說是魔所說。毀辱于菩薩。若住大乘善男子善女人。勤求成就真言行者。調弄損害作不饒益事。由此因緣積集無量罪障。是故金剛手善男子善女人。欲行菩薩行者。應生凈信堅固決定於菩提心。以廣大愿常書寫大乘經典。讀誦受持為他敷演說伽他曰。
依寶云大經 修行我稱讚 由此加行故 本尊速現前 以何成真言 慇勤成自身 以施戒忍辱 勤定智慧得 專注一心故 速疾成本尊
菩提場所說一字頂輪王經儀軌品第五
爾時金剛手復白佛言。世尊云何修佛頂真言行者。住清凈軌則作本尊觀行。唯愿世尊說以一支速疾成就佛頂等悉地。佛言是故持金剛諦聽眾生利益故。小眾生緩慢精進者。差別而說。一切真言教中。三時住清凈軌則。不放
【現代漢語翻譯】 現代漢語譯本 此人堪稱讚 諸根皆圓備，智慧常質直，能忍于飢渴，是人可稱讚。 勤求成就者，若得是法要，彼當不久時，獲最勝悉地（Siddhi，成就）。
金剛手（Vajrapani，佛教護法神）我滅度后末法之時，愚癡鄔波塞迦（Upasaka，近事男）、鄔波斯迦（Upasika，近事女），披袈裟者愚丈夫，作種種無益言說，貪著滋味懈怠懶惰。如斯小人，不深知如來三摩地（Samadhi，禪定）力無所畏，于廣大大乘理趣，壞亂勇猛精進者于菩薩善巧律儀行，不得灌頂者，不凈信諸佛菩薩廣大三摩地，不得成就，則生謗毀我及菩薩，作如是言：『此非佛說是魔所說。』毀辱于菩薩。若住大乘善男子善女人，勤求成就真言行者，調弄損害作不饒益事，由此因緣積集無量罪障。是故金剛手，善男子善女人，欲行菩薩行者，應生凈信堅固決定於菩提心，以廣大愿常書寫大乘經典，讀誦受持為他敷演說伽他（Gatha，偈頌）曰：
依寶云大經，修行我稱讚，由此加行故，本尊速現前。 以何成真言，慇勤成自身，以施戒忍辱，勤定智慧得。 專注一心故，速疾成本尊。
菩提場所說一字頂輪王經儀軌品第五
爾時金剛手復白佛言：『世尊云何修佛頂真言行者，住清凈軌則作本尊觀行。唯愿世尊說以一支速疾成就佛頂等悉地。』佛言：『是故持金剛諦聽眾生利益故，小眾生緩慢精進者，差別而說。一切真言教中，三時住清凈軌則，不放逸。』
【English Translation】 English version This person is worthy of praise, All faculties are complete and perfect, wisdom is always upright, Able to endure hunger and thirst, this person is praiseworthy. Those who diligently seek accomplishment, if they obtain this essential Dharma, They will, before long, attain the supreme Siddhi (accomplishment).
Vajrapani (Diamond Hand, a Buddhist Dharma protector) after my Parinirvana (passing away) in the age of decline, foolish Upasakas (male lay practitioners), Upasikas (female lay practitioners), those wearing robes who are foolish men, make all sorts of useless speeches, greedily attached to flavors, lazy and indolent. Such petty people do not deeply understand the Tathagata's (Buddha's) Samadhi (meditative concentration) power and fearlessness. Regarding the vast and great Mahayana (Great Vehicle) principles, they disrupt those who are courageous and diligent in their practice of the Bodhisattva's skillful ethical conduct. Those who have not received initiation, who do not purely believe in the vast Samadhi of all Buddhas and Bodhisattvas, will not attain accomplishment, and will then slander me and the Bodhisattvas, saying, 'This is not spoken by the Buddha, but by demons.' They insult the Bodhisattvas. If good men and good women who abide in the Mahayana, diligently seek to accomplish the mantra practice, manipulate and harm, doing unbeneficial things, due to these causes and conditions, they accumulate immeasurable sinful obstacles. Therefore, Vajrapani, good men and good women, those who wish to practice the Bodhisattva path, should generate pure faith, firmly and resolutely determine their Bodhicitta (mind of enlightenment), and with great vows, constantly write out the Mahayana scriptures, recite and uphold them, and expound them for others, speaking in Gathas (verses):
Relying on the Great Cloud Sutra, I praise those who cultivate, Due to this additional practice, the principal deity quickly appears. With what is the mantra accomplished? Diligently accomplish oneself, With generosity, discipline, patience, diligence, concentration, and wisdom, one attains. Because of focusing one's mind, one quickly accomplishes the principal deity.
The Fifth Chapter, the Rituals of the One-Syllable Crown Wheel King Sutra, spoken at the Bodhi Tree.
At that time, Vajrapani again said to the Buddha, 'World Honored One, how should those who cultivate the Buddha-Crown mantra practice abide in pure rules and perform the visualization practice of the principal deity? May the World Honored One explain how to quickly accomplish the Siddhi of the Buddha-Crown, etc., with one branch.' The Buddha said, 'Therefore, hold the Vajra and listen attentively for the benefit of sentient beings. For small sentient beings who are slow in diligence, I will explain the differences. In all mantra teachings, abide in pure rules at three times, without negligence.'
逸。常住觀佛三摩地。不應以散動心觀。不以貪染擾亂其心。應一心觀佛。常以慈三摩地遍緣十方一切有情。三時澡浴洗濯手足。依法澡灑。勇健智慧者。不應放逸損害生命。換內衣已以此真言護身真言曰。
唵么么吽匿(你翼反)
若用土。不應用和蟲土。智者應用清凈香土不太黑不太黃不太赤。如是土通一切成就法。若調伏法用黑土。赤土亦得。若作增益。應用黃土。消滅災禍。及諸罪障。應用白土。若求羅惹。應用不白不黑土。若求敬愛法。應用赤黃土。如是智者依教用土。以此真言先加持土。然後應用。土真言曰。
唵娜啰吽(引)
以此土真言 通諸成就用 以此河真言 加持于河水
唵入嚩(二合)攞吽(引)
此明加持河 一切處通用 分土為三聚 置於清凈處 其地離涕唾 臭穢之地處 女人藂聚處 小兒戲劇處 諸畜踐河處 眾生攢聚處 行者於是處 不應而澡浴 厄迮及險阻 及與臭穢水 智者應遠離 當別求勝河 澄潔清流水 遠離泥滓穢 于其河岸側 種種樹莊嚴 于彼當澡浴 其水深潤滑 常于如是處 水中諸鳥戲 諸華悉莊嚴 行者應彼浴 復以此真言 加持于凈土
真言曰。
【現代漢語翻譯】 現代漢語譯本： 應當時常安住于觀佛三摩地（Samadhi，一種精神集中的狀態）。不應該以散亂動盪的心去觀想，也不應該讓貪婪和染著擾亂內心。應當一心一意地觀想佛。經常以慈悲的三摩地，普遍地關懷十方一切有情眾生。一天三次沐浴，洗滌手足，按照儀軌灑掃。勇猛精進且具有智慧的人，不應該放縱懈怠，損害生命。 更換內衣后，用這個真言（mantra，咒語）來保護自身。真言是： 唵 么么 吽 匿（你翼反） 如果使用土，不應該使用混有蟲子的土。有智慧的人應該使用清凈且帶有香味的土，這種土不應該太黑、太黃或太紅。這樣的土可以用於一切成就之法。如果要進行調伏法事，可以使用黑土或紅土。如果要做增益法事，應該使用黃土。要消除災禍以及各種罪障，應該使用白土。如果要求得羅惹（Raja，國王），應該使用不白不黑的土。如果要求得敬愛法，應該使用赤黃色的土。有智慧的人應該按照教法使用土，先用這個真言加持土，然後再使用。土真言是： 唵 娜啰 吽（引） 以此土真言，通用於各種成就之法；以此河真言，加持于河水。 唵 入嚩（二合）攞 吽（引） 這個明咒加持過的河水，在任何地方都可以通用。將土分成三份，放置在清凈的地方。這個地方要遠離涕唾、臭穢之地，遠離女人聚集的地方、小孩子嬉戲的地方，遠離牲畜踐踏和眾人聚集的河邊。修行者不應該在這些地方沐浴。對於狹窄、危險、有障礙以及臭穢的水，有智慧的人應該遠離，應當另外尋找好的河流。尋找澄澈清凈的流水，遠離泥漿和污穢。在河流的岸邊，有各種樹木莊嚴的地方，可以在那裡沐浴。那裡的水深且潤滑，經常在這樣的地方，水中有很多鳥兒嬉戲，各種鮮花都用來莊嚴此地，修行者應該在那裡沐浴。再次用這個真言加持清凈的土地。 真言是：
【English Translation】 English version: One should constantly abide in the Samadhi (a state of mental concentration) of contemplating the Buddha. One should not contemplate with a scattered and agitated mind, nor should one allow greed and attachment to disturb the mind. One should contemplate the Buddha with a single-pointed mind. Constantly, with the Samadhi of loving-kindness, universally care for all sentient beings in the ten directions. Bathe three times a day, wash hands and feet, and cleanse according to the Dharma. A courageous and wise person should not be negligent and harm life. After changing inner garments, use this mantra (a sacred utterance) to protect oneself. The mantra is: Om Mama Hum Nih (ni yi fan) If using soil, one should not use soil mixed with insects. A wise person should use clean and fragrant soil that is not too black, too yellow, or too red. Such soil can be used for all methods of accomplishment. If performing subjugation rituals, black or red soil can be used. If performing augmentation rituals, yellow soil should be used. To eliminate disasters and various karmic obstacles, white soil should be used. If seeking a Raja (king), one should use soil that is neither white nor black. If seeking methods of love and respect, one should use reddish-yellow soil. A wise person should use soil according to the teachings, first consecrating the soil with this mantra, and then using it. The soil mantra is: Om Nara Hum (elongated) With this soil mantra, it is universally used for all methods of accomplishment; with this river mantra, consecrate the river water. Om Jvala Hum (elongated) This mantra-consecrated river water can be universally used in all places. Divide the soil into three portions and place them in a clean place. This place should be far from places of mucus and saliva, foul and unclean places, places where women gather, places where children play, places where livestock trample, and places where crowds gather by the river. Practitioners should not bathe in these places. For narrow, dangerous, obstructed, and foul water, a wise person should stay away and seek another good river. Seek clear and pure flowing water, far from mud and filth. On the banks of the river, in places adorned with various trees, one can bathe there. The water there is deep and smooth, and often in such places, many birds play in the water, and various flowers are used to adorn the place; practitioners should bathe there. Again, consecrate the clean earth with this mantra. The mantra is:
唵缽啰(二合)入嚩(二合)攞吽(引)
即應自擐甲 大指置於心 真言誦七遍
甲冑真言曰。
唵入嚩(二合)攞帝惹吽(引)
以心甲冑明 修行者應用 悉皆于遍身 即成大加護
擐身甲真言曰。
唵入嚩(二合)攞跛啰羯啰(二合)么吽(引)
此名身甲冑 智者常應作 即應入於水 自腰或至胸 毗那夜迦障 水中諸惡蟲 由此加持故 不能為損害
真言曰。
唵吒嚨(二合二)滿馱娑嚩(二合引)訶(引)
此辦事真言 一切佛頂心 由憶念此故 水居諸障者 所有欲損害 悉令禁其口 以此護其土 分土作三分 以用為洗凈 從腳至膝脾 以土揩令凈 離惡氣滓穢 諸佛說為凈 次用第二分 從腰至於頸 第三洗上分 以土應洗之 離蟲然可用 先置第三土 復更慇勤洗 以辦事真言 行者加持水 三誦灑于頂 沉靜而寂默 澡洗潔凈已 輒不與人語 復以辦事明 行者自加持 以無能勝護 及以佛毫相 摧壞佛頂明 普加護稱讚 以佛眼真言 惟通佛部用 純正諸佛頂 成就曼荼羅 當結方隅界 並護于助伴 許用摧毀
【現代漢語翻譯】 現代漢語譯本 唸誦『唵 缽啰(二合) 入嚩(二合) 攞 吽(引)』。
然後就應該自己披上盔甲，將大拇指放在心口，唸誦真言七遍。
甲冑真言說：
『唵 入嚩(二合) 攞 帝惹 吽(引)』。
以心甲冑光明，修行者應該應用，全部都加持在遍身上，就成為大的加護。
擐身甲真言說：
『唵 入嚩(二合) 攞 跛啰 羯啰(二合) 么 吽(引)』。
這叫做身甲冑，有智慧的人應該常常做。然後就應該進入水中，從腰部或者到胸部。毗那夜迦(Vinayaka，像頭神)的障礙，水中各種惡蟲，由於這個加持的緣故，不能造成損害。
真言說：
『唵 吒嚨(二合二) 滿馱 娑嚩(二合引) 訶(引)』。
這是辦事真言，一切佛頂心。由於憶念這個的緣故，水中的各種障礙者，所有想要損害的，都令他們禁口。用這個來保護土地，將土分成三分，用來洗凈，從腳到膝蓋，用土擦拭乾凈，離開惡氣污穢。諸佛說這是乾淨的。然後用第二分，從腰到頸部，第三分洗上身，用土應該洗凈，離開蟲子然後可以用。先放置第三份土，再更加慇勤地洗。用辦事真言，修行者加持水，唸誦三遍灑在頭頂，沉靜而寂默。洗澡潔凈后，不要與人說話。再用辦事明，修行者自己加持，用無能勝護，以及佛毫相，摧壞佛頂明，普遍加護稱讚。用佛眼真言，只通用佛部，純正諸佛頂，成就曼荼羅(Mandala，壇城)。應當結方隅界，並且保護助手，允許使用摧毀。
【English Translation】 English version Recite 『Om Vajra Jvala Hum』.
Then one should don one's own armor, place the thumb on the heart, and recite the mantra seven times.
The Armor Mantra says:
『Om Jvala Teja Hum』.
With the light of the heart armor, the practitioner should apply it, applying it all over the body, thus becoming a great protection.
The Body Armor Mantra says:
『Om Jvala Parakrama Hum』.
This is called body armor, which the wise should always do. Then one should enter the water, from the waist or to the chest. The obstacles of Vinayaka (象頭神), and various evil insects in the water, because of this blessing, cannot cause harm.
The mantra says:
『Om Tarom Mandha Svaha』.
This is the mantra for accomplishing tasks, the heart of all Buddha's crowns. Because of remembering this, all the obstructors dwelling in the water, all those who want to harm, make them shut their mouths. Use this to protect the land, divide the soil into three parts, use it for washing, from the feet to the knees, wipe it clean with soil, away from the foul air and filth. The Buddhas say this is clean. Then use the second part, from the waist to the neck, and the third part to wash the upper body, the soil should be used to wash it clean, away from insects then it can be used. First place the third part of the soil, and then wash it more diligently. With the mantra for accomplishing tasks, the practitioner blesses the water, recites it three times and sprinkles it on the head, being calm and silent. After bathing and cleansing, do not speak to others. Then use the light of accomplishing tasks, the practitioner blesses himself, with the invincible protection, and with the Buddha's urna (毫相), destroying the light of the Buddha's crown, universally protecting and praising. Use the Buddha's eye mantra, only used by the Buddha family, purely the crowns of all Buddhas, accomplishing the Mandala (壇城). One should form the boundary of the directions, and protect the assistants, allowing the use of destruction.
頂 及成辦一切 無蟲水澡灑 此明誦一遍
清凈真言曰。
曩謨薩嚩沒馱冒地薩怛嚩(二合)南唵戍(入)殿努戍(引)馱曩耶娑嚩(二合)訶(引)
此澡灑真言 通用如來部 即往唸誦室 住定不放逸 當於身前觀 三尺之量地 悲愍心相應 兼與慧而俱 當往唸誦室 應著清凈衣 奴俱羅芻么 及與野麻衣 智者應唸誦 依于教儀軌 應誦凈真言 次用辦事明 加持茅薦座 敷置於像前 應唸誦本尊 次應迎聖眾 真言印相應 數觀本尊像 即結蓮華印 以座而奉獻 諸佛持吉祥 佛足幖幟生 諸菩薩蓮座 是座皆稱讚 真言修行者 不應坐高床 而觀本尊像 次應持念珠
穿珠真言曰。
唵阿納部(二合)諦微惹曳悉地悉馱啰梯(二合)娑嚩(二合)訶(引)
菩提子念珠 決定得成就 上中下悉地 通諸真言用 金銀等作珠 增益應用之 清凈頗胝迦 一切義成就 童子線應穿 皆依具儀軌 當用自密語 以此作加持
加持珠真言曰。
曩謨薄誐嚩底(丁以反引)悉地娑馱也娑馱也悉馱啰梯(二合)娑嚩(二合引)訶(引)
當以此真言 加持于念
【現代漢語翻譯】 現代漢語譯本 頂禮，以及爲了成就一切。 用沒有蟲子的水沐浴灑凈，唸誦此清凈真言一遍。 清凈真言如下： 曩謨薩嚩沒馱冒地薩怛嚩(二合)南唵戍(入)殿努戍(引)馱曩耶娑嚩(二合)訶(引) 此沐浴灑凈真言，普遍適用於如來部。 即刻前往唸誦室，保持專注不放逸。 應當在身前觀想三尺左右的地面，與慈悲心相應，兼具智慧。 前往唸誦室時，應當穿著清凈的衣服，如奴俱羅芻么（鹿皮衣）以及野麻衣（粗麻衣）。 智者應當按照教儀軌唸誦，應誦清凈真言，然後使用辦事真言。 加持茅草座墊，敷設在佛像前。 應唸誦本尊真言，然後迎接聖眾。 真言與手印相應，多次觀想本尊像。 然後結蓮花印，以此座奉獻。 諸佛持有吉祥，佛足有幖幟（吉祥標誌）顯現。 諸菩薩安坐蓮花座，此座皆受稱讚。 真言修行者，不應坐高床，而應觀想本尊像，然後持念珠。 穿珠真言如下： 唵阿納部(二合)諦微惹曳悉地悉馱啰梯(二合)娑嚩(二合)訶(引) 用菩提子念珠，必定能夠得到成就，上、中、下悉地（成就）皆可獲得，通用於各種真言。 用金銀等製作念珠，可以用於增益法。 用清凈的水晶（頗胝迦），一切願望都能成就。 應當用童子的線穿珠，一切都按照儀軌進行。 應當用自己的秘密真言，以此來加持。 加持念珠真言如下： 曩謨薄誐嚩底(丁以反引)悉地娑馱也娑馱也悉馱啰梯(二合)娑嚩(二合引)訶(引) 應當用此真言，加持念珠。
【English Translation】 English version Homage, and for the accomplishment of all. Sprinkle with insect-free water for bathing and purification, recite this clear mantra once. The pure mantra says: Namo sarva buddha bodhisattvanam om shuddhe nu shuddha naya svaha. This bathing and purification mantra is universally applicable to the Tathagata family. Immediately go to the recitation room, stay focused and not distracted. One should visualize a space of about three feet in front of oneself, corresponding with compassion, and also with wisdom. When going to the recitation room, one should wear clean clothes, such as nukula ksuma (deer skin clothing) and yama clothing (coarse hemp clothing). The wise should recite according to the teaching rituals, recite the pure mantra, and then use the mantra for accomplishing tasks. Bless the kusha grass mat and place it in front of the Buddha image. One should recite the mantra of the principal deity, and then welcome the holy assembly. The mantra corresponds to the mudra, and one should contemplate the image of the principal deity many times. Then form the lotus mudra and offer the seat. The Buddhas hold auspiciousness, and the footprints of the Buddhas have auspicious marks appearing. The Bodhisattvas sit on lotus seats, and these seats are all praised. The mantra practitioner should not sit on a high bed, but should contemplate the image of the principal deity, and then hold the rosary. The mantra for threading the beads says: Om anabhuti vijaye siddhi siddharathe svaha. Using a Bodhi seed rosary, one will definitely achieve accomplishment, and the upper, middle, and lower siddhis (achievements) can all be obtained, applicable to all mantras. Making beads with gold, silver, etc., can be used for increasing benefits. Using pure crystal (sphatika), all wishes can be fulfilled. One should use a young boy's thread to string the beads, and everything should be done according to the ritual. One should use one's own secret mantra to bless it. The mantra for blessing the beads says: Namo bhagavati siddhe sadhaya sadhaya siddharathe svaha. One should use this mantra to bless the rosary.
珠 應誦於七遍 持於二掌中 坐于茅薦上 求成一切義 吉祥密嚩樹 白檀及天木 如是等樹類 念珠增益勝 唸誦護摩時 應用如是珠 佉陀羅木樹 末度俱那衛 用此木為珠 而作調伏法 亦用此樹木 而作于床座 若木不能得 取葉離諸蟲 坐臥而藉之 及灌頂處坐 燒瞿摩夷灰 濾水用洗凈 密絹為濾羅 審觀濾漉水 依法持密言 若不得成就 應用頂輪王 加持必成就 複用心隨心 相共而和誦 若如是不成 用佛眼真言 相和而誦之 世尊佛眼明 一切佛所說 先佛亦稱讚 我今而宣說 求成佛頂者 應當而誦持 與彼相和誦 不久疾成就 設作五無間 不久亦得成 若無有畫像 運心作觀行 諸佛所稱讚 即結禮佛掌 觀行誦此明
真言曰。
曩謨啰怛曩(二合)怛啰(二合)夜(引)也阿左羅尾㘑娑嚩(二合)訶(引)
則結大印。想于彼印上。以無量寶所成山。于山上想七寶所成蓮華。其華無量千萬葉。其胎廣博大莖。于彼上有樓閣。于樓閣中想世尊坐。如真言身形。如所畫像說。世尊安隱。結跏趺坐。作說法印。具大人相。莊嚴其身。遍周圓光。應如是觀。余亦如上
【現代漢語翻譯】 現代漢語譯本 珠 應誦七遍，持于兩掌中， 坐于茅草墊上，求成就一切義。 吉祥密嚩樹（一種樹名），白檀及天木， 如此等樹類，念珠增益殊勝。 唸誦護摩時，應用如此珠。 佉陀羅木樹（一種樹名），末度俱那衛（可能是樹名或地名）， 用此木為珠，而作調伏法。 亦用此樹木，而作于床座。 若木不能得，取葉離諸蟲， 坐臥而藉之，及灌頂處坐。 燒瞿摩夷灰（牛糞灰），濾水用洗凈， 密絹為濾羅，審觀濾漉水。 依法持密言，若不得成就， 應用頂輪王（佛頂輪王）加持必成就。 複用心隨心（咒語），相共而和誦。 若如是不成，用佛眼真言（佛眼咒）， 相和而誦之，世尊佛眼明。 一切佛所說，先佛亦稱讚， 我今而宣說，求成佛頂者， 應當而誦持，與彼相和誦。 不久疾成就，設作五無間（五種極重罪）， 不久亦得成，若無有畫像， 運心作觀行，諸佛所稱讚， 即結禮佛掌，觀行誦此明。 真言曰： 曩謨啰怛曩(二合)怛啰(二合)夜(引)也阿左羅尾㘑娑嚩(二合)訶(引) 則結大印。想于彼印上。以無量寶所成山。于山上想七寶所成蓮華。其華無量千萬葉。其胎廣博大莖。于彼上有樓閣。于樓閣中想世尊坐。如真言身形。如所畫像說。世尊安隱。結跏趺坐。作說法印。具大人相。莊嚴其身。遍周圓光。應如是觀。余亦如上
【English Translation】 English version Beads Should be recited seven times, held in both palms, Sitting on a mat of thatch, seeking to accomplish all meanings. Auspicious Mi-po tree (a type of tree), white sandalwood and heavenly wood, Such kinds of trees, rosaries increase merit and are supreme. During recitation and homa, such beads should be used. Khādira wood tree (a type of tree), Madu Kunawi (possibly a tree name or place name), Using this wood as beads, one performs the subduing ritual. Also using this wood, one makes a bed or seat. If the wood cannot be obtained, take leaves free from insects, Sit and lie on them, and sit at the place of abhiseka (consecration). Burn cow dung ash, filter water to wash clean, Use fine silk as a filter, carefully observe the filtered water. Uphold the secret mantra according to the Dharma, if it is not accomplished, Apply the crown chakra king (Buddha's crown chakra king) to bless and it will surely be accomplished. Again, use the heart mantra and the follow-heart mantra (mantras), recite together in harmony. If it is still not accomplished, use the Buddha Eye mantra (Buddha Eye Dharani), Recite together in harmony, the World Honored One's Buddha Eye is bright. All that the Buddhas have spoken, the past Buddhas also praised, I now declare, those who seek to accomplish the Buddha's crown, Should recite and uphold, reciting in harmony with it. Soon it will be quickly accomplished, even if one commits the five heinous offenses (five kinds of extremely grave sins), Soon it will also be accomplished, if there is no image, Use the mind to visualize, praised by all the Buddhas, Then form the reverential Buddha palms, visualize and recite this mantra. The mantra says: Namo ratna-trayāya ajara-vile svāhā Then form the great mudra. Visualize on that mudra a mountain made of immeasurable jewels. On the mountain, visualize a lotus made of seven jewels. The lotus has immeasurable thousands of petals. Its womb is vast and the stem is large. On it is a pavilion. In the pavilion, visualize the World Honored One seated, like the form of the mantra, as described in the image. The World Honored One is peaceful, sitting in the lotus position, making the teaching mudra, possessing the marks of a great man, adorning his body, surrounded by a halo. One should visualize in this way. The rest is as above.
所畫像。觀在於樓閣中。閣上有相輪橖。心中想無量真珠寶網遍覆。乃至隨意而觀一由旬大。或百由旬乃至千由旬量應觀行。隨自意觀之。乃至有頂專注一心。智者不應放逸。心繫于本尊諸佛加持力。作是思惟。求成就者作如是觀行。
以無垢海真言加持大海真言曰。
唵 尾么盧㮈地吽
以山真言加持于山真言曰。
唵 阿左欏吽
以蓮華真言加持蓮華真言曰。
唵 吽 迦么欏娑嚩(二合)訶(引)
一切寶樓閣真言加持樓閣真言曰。
曩謨薩嚩怛他(引)檗跢南薩嚩他欠(平)榅諾(二合)檗帝薩叵(二合)啰曀𤚥誐誐曩劍 娑嚩(二合)訶(引)
次應請佛世尊。以自真言。應想世尊如從忉利天下降閻浮至於道場。即獻閼伽作是頌言。
以自神通住 待我作供養
然後以六字佛頂結上方界。即想如來澡浴及自本尊三部部主或依自教及諸尊。獻涂香華衣服嚴具飲食香水。若無如上所說供具。應心中觀想而獻。如是供養儀軌已即說罪隨喜勸請回向發願悉皆應作。即安心於鼻端。一心念誦乃至不疲倦。所念誦遍數而獻。復獻涂香華燒香飲食燈明等供養。獻閼伽而觀想東門奉送世尊。則禮一切佛菩薩。禮已而起。如是三時應作。為無像故說是儀
【現代漢語翻譯】 現代漢語譯本： 所觀想的形象。觀想在樓閣之中。樓閣上有相輪橖（一種塔頂的裝飾）。心中想像無量的真珠寶網遍佈覆蓋。乃至隨意觀想一由旬（古代印度長度單位，約11-16公里）大，或百由旬乃至千由旬的量，應如此觀行。隨自己的意願觀想。乃至觀想至有頂天（色界最高的禪定之天），專注一心。智者不應放逸。心繫于本尊，諸佛加持力。作這樣的思維。求成就者作這樣的觀行。
以無垢海真言加持大海真言，唸誦：
唵（om） 尾么盧（wēi mó lú）㮈地（nài dì）吽（hōng）
以山真言加持于山真言，唸誦：
唵（om） 阿左欏（ā zuǒ luó）吽（hōng）
以蓮華真言加持蓮華真言，唸誦：
唵（om） 吽（hōng） 迦么欏（jiā me luó）娑嚩（suō pó）（二合）訶（hē）（引）
一切寶樓閣真言加持樓閣真言，唸誦：
曩謨（nǎng mó）薩嚩（sà pó）怛他（dá tuō）（引）檗跢（gé duō）南（nán）薩嚩（sà pó）他（tuō）欠（qiàn）（平）榅諾（wēn nuò）（二合）檗帝（gé dì）薩叵（sà pǒ）（二合）啰曀（luō yì）𤚥（wěng）誐誐曩（é é nǎng）劍（jiàn） 娑嚩（suō pó）（二合）訶（hē）（引）
接下來應當迎請佛世尊。以自己的真言。應當想像世尊如從忉利天（欲界六天之一，帝釋天所居之處）下降閻浮（Jambudvipa，指我們所居住的這個世界）至於道場。即獻閼伽（argha，供養用的水）作這樣的頌詞：
『以自身的神通力安住，等待我為您作供養。』
然後以六字佛頂結（一種手印）結上方界。即想像如來洗浴以及自己的本尊三部部主（指佛部、蓮花部、金剛部的主尊），或者依照自己的教法以及諸尊。獻涂香、華、衣服、嚴具、飲食、香水。如果沒有如上所說的供具，應當心中觀想而獻。像這樣供養儀軌完畢后，即說罪、隨喜、勸請、迴向、發願，全部都應當做。即安心於鼻端。一心念誦乃至不疲倦。所念誦的遍數而獻。再獻涂香、華、燒香、飲食、燈明等供養。獻閼伽而觀想東門奉送世尊。則禮一切佛菩薩。禮拜完畢而起。像這樣三時都應當做。因為沒有佛像的緣故，說是這樣的儀軌。
【English Translation】 English version: The image that is visualized. Visualize being in a pavilion. On the pavilion, there is a finial (a decorative element on top of a stupa). In your mind, imagine countless nets of genuine jewels covering everything. Then, at will, visualize a size of one Yojana (an ancient Indian unit of distance, approximately 11-16 kilometers), or a hundred Yojanas, or even a thousand Yojanas; you should practice this visualization. Visualize according to your own intention. Even up to the Akanistha Heaven (the highest heaven in the Realm of Form, a place of advanced meditative attainment), focus your mind with single-pointed concentration. A wise person should not be negligent. Keep your mind connected to your principal deity, through the power of the Buddhas' blessings. Make this kind of contemplation. One who seeks accomplishment should practice this kind of visualization.
Empower the Great Ocean mantra with the Immaculate Ocean mantra, reciting:
Om（om） Vimalu（vi-ma-lu） Nadhi（na-dhi） Hum（hūm）
Empower the Mountain mantra with the Mountain mantra, reciting:
Om（om） Acala（a-ca-la） Hum（hūm）
Empower the Lotus mantra with the Lotus mantra, reciting:
Om（om） Hum（hūm） Kamala（ka-ma-la） Svaha（svāhā）
Empower the All-Jeweled Pavilion mantra with the Pavilion mantra, reciting:
Namo（na-mo） Sarva（sar-va） Tathagatanam（ta-tha-ga-ta-nam） Sarvatha（sar-va-tha） Kham（kham） Unnodgate（un-nod-ga-te） Spharana（sphar-a-na） Gagana（ga-ga-na） Kam（kam） Svaha（svāhā）
Next, you should invite the World Honored One, the Buddha. With your own mantra, you should imagine the World Honored One descending from the Trayastrimsa Heaven (one of the six heavens of desire realm, the abode of Indra) to Jambudvipa (the world we live in) and arriving at the Bodhimanda (the place of enlightenment). Then offer argha (water for offering) and recite this verse:
'Abiding with your own supernatural powers, waiting for me to make offerings to you.'
Then, with the Six-Syllable Buddha Crown mudra (a hand gesture), create a boundary above. Then imagine the Tathagata (another name for Buddha) bathing, as well as the lords of the three families of your principal deity (referring to the principal deities of the Buddha family, Lotus family, and Vajra family), or according to your own teachings and the various deities. Offer scented oil, flowers, clothing, ornaments, food, and fragrant water. If you do not have the aforementioned offerings, you should visualize them in your mind and offer them. After completing the offering rituals in this way, you should confess sins, rejoice in merit, request the Buddhas to turn the Dharma wheel, dedicate merit, and make vows; all of these should be done. Then, settle your mind at the tip of your nose. Recite with single-minded concentration until you are not tired. Offer the number of recitations that you have completed. Again, offer scented oil, flowers, incense, food, lamps, and other offerings. Offer argha and visualize sending off the World Honored One through the east gate. Then, prostrate to all the Buddhas and Bodhisattvas. After prostrating, rise. You should do this three times a day. Because there is no image of the Buddha, this ritual is described.
軌。
菩提場所說一字頂輪王經分別秘密相品第六
爾時釋迦牟尼佛。復誥金剛手秘密主言。汝聽金剛手。此佛頂王真言成就修行。一切如來之所說。成就佛頂故。以不壞伽他句行教。金剛手略說一切如來所說成就次第。說伽他曰。
屏處集聖眾 令獲威靈處 于宅及天室 空舍與窟中 迥樹或尸林 樹林于山谷 成就或唸誦 心在於本尊 不清凈令凈 不清凈遍凈 于清凈成就 以二成二種 是名成就者 一切修悉地 于食應節量 不飽亦不饑 食飲應等量 甘甜及酸醋 應舍如是貪 貪俱之有情 于味生貪著 由貪念護摩 不生於一心 初夜讀正典 中夜然寢息 于凈茅薦上 作護依儀軌 皆與印相應 寢臥如師子 如師子驍勇 東方及南方 枕手而眠臥 息增于護摩 若有東南方 左安於右上 足手亦如是 累足然後寢 少分令端嚴 頭若向西方 面觀于南方 寢時應護身 與降伏相應 若上白檀樹 吉祥尼俱陀 優曇缽等樹 夢上此等樹 是為成就相 雁及迦陵伽 鴛鴦與白鶴 孔雀等吉鳥 夢乘此等鳥 若見如是相 不久當悉地 若夢見於血 此亦成就相 若於夢中
【現代漢語翻譯】 現代漢語譯本 《菩提場所說一字頂輪王經分別秘密相品第六》
這時，釋迦牟尼佛再次告誡金剛手秘密主說：『你聽著，金剛手。這佛頂王真言的成就修行，是一切如來所宣說的。爲了成就佛頂，以不壞的伽陀句來施行教導。金剛手，我簡略地說說一切如來所說的成就次第。』
用伽陀說：
『在僻靜的地方聚集聖眾，使他們獲得威靈加持。 在住宅和天神殿，空屋和山洞中。 在偏遠的樹林或尸陀林（Śītavana，埋葬屍體的地方），樹林和山谷里。 成就或唸誦，心專注于本尊。 使不清凈的變為清凈，不清凈的完全清凈。 在清凈中成就，用兩種方法成就兩種結果。 這就是成就者，一切修持悉地（Siddhi，成就）。 對於食物應該有節制，不要過飽也不要飢餓。 食物和飲料應該等量，無論是甘甜的還是酸醋的。 應該捨棄這樣的貪婪，貪婪的有情眾生。 對於味道產生貪著，由於貪婪而唸誦護摩（Homa，火供）。 不能生起一心，初夜讀誦正典。 中夜安然寢息，在乾淨的茅草墊上。 做守護的儀軌，都與手印相應。 像獅子一樣睡覺，像獅子一樣驍勇。 面向東方和南方，枕著手而眠臥。 息災增益的護摩，如果在東南方。 左手放在右手上，腳和手也這樣。 雙腳交疊然後睡覺，稍微保持端正。 頭如果朝向西方，面朝南方。 睡覺時應該保護身體，與降伏法相應。 如果在白檀樹（白色的檀香樹），吉祥尼俱陀樹（Nyagrodha，榕樹），優曇缽樹（Udumbara，聚果榕）等樹上，夢見這些樹。 這就是成就的徵兆，大雁和迦陵伽鳥（Kalaviṅka，妙音鳥）。 鴛鴦和白鶴，孔雀等吉祥的鳥。 夢中乘坐這些鳥，如果見到這樣的景象。 不久就會成就悉地，如果夢見血。 這也是成就的徵兆，如果在夢中』
【English Translation】 English version The Sixth Chapter on Differentiating Secret Aspects of the One-Syllable Crown Wheel King Sutra Spoken at the Bodhi Ground
At that time, Śākyamuni Buddha again cautioned Vajrapāṇi (Vajra in hand, a Bodhisattva) Secret Lord, saying: 'Listen, Vajrapāṇi. This accomplishment practice of the Crown Wheel King Mantra is what all Tathāgatas (Thus Come One, Buddhas) have proclaimed. To accomplish the Crown, use indestructible Gāthā (verse) sentences to implement the teachings. Vajrapāṇi, I will briefly speak of the accomplishment sequence spoken by all Tathāgatas.'
Speaking in Gāthās:
'In a secluded place, gather the holy assembly, enabling them to obtain the majestic spiritual blessing. In dwellings and celestial halls, empty houses and caves. In remote forests or Śītavana (burial ground), forests and valleys. Accomplish or recite, with the mind focused on the principal deity. Transform the impure into pure, the impure into completely pure. Accomplish in purity, using two methods to accomplish two results. This is the accomplished one, accomplishing all Siddhi (accomplishment). Regarding food, one should be moderate, neither too full nor too hungry. Food and drink should be equal in quantity, whether sweet or sour. One should abandon such greed, greedy sentient beings. Generating attachment to flavors, due to greed, reciting Homa (fire offering). Unable to generate single-mindedness, reading the correct scriptures in the early night. Resting peacefully in the middle of the night, on a clean grass mat. Performing protective rituals, all corresponding with Mudrā (hand gestures). Sleeping like a lion, as brave as a lion. Facing east and south, resting the head on the hand while sleeping. Pacifying and increasing Homa, if in the southeast direction. Placing the left hand on the right hand, feet and hands also like this. Crossing the legs before sleeping, maintaining a slight upright posture. If the head faces west, the face looks south. One should protect the body while sleeping, corresponding with subjugation. If on white sandalwood trees, auspicious Nyagrodha (banyan) trees, Udumbara (cluster fig) trees, etc., dreaming of these trees. This is a sign of accomplishment, geese and Kalaviṅka (bird with a beautiful voice). Mandarin ducks and white cranes, peacocks and other auspicious birds. Riding these birds in a dream, if seeing such signs. Siddhi will soon be accomplished, if dreaming of blood. This is also a sign of accomplishment, if in a dream.'
見 幢幡等交雜 或登于高樓 若履及遊行 是則成就相 或夢乘舟舡 或執箏箜篌 或見塔苾芻 如是等善夢 悉皆成就相 若於夢中見 狗及旃陀羅 水蛭油涂身 此皆不吉祥 駝驢及車等 若見及觸彼 必壞於成就 如是等夢相 善及不善相 應知此二夢 知已求成就 應作護摩法 燒粳米油麻 得脫諸魔障 即見於本尊 常得而警覺 聖者現是言 當往于某處 至彼燒酥蜜 則現於實事 去食儘是實 于道亦為實 若疑于本尊 當寢于夢中 愿尊示我身 而現丈夫身 若見於女人 能生貪染心 應為不放逸 欲眠時加持 唸誦不應思 過去之財寶 未來亦不應 慎勿起思惟 不成唸誦儀 若心而散動 觀真言義理 住定而唸誦 心若緣貪染 應作不凈觀 若心起嗔恚 即與慈相應 于愚念緣生 數數若心起 在於顛倒中 即專注一心 住于本尊觀 若未入輪壇 獻諸香華等 為諸魔食啖 由不依儀軌 及不廣善解 遠離阿阇梨 諸魔隨行者 如影而隨形 唸誦功被奪 才魔食香等 唸誦及護摩 本尊不受得 此真言主宰 成就頂真言 當用作加持
【現代漢語翻譯】 現代漢語譯本 見幢幡等交相輝映，或者登上高樓；如果腳踩到**（此處原文缺失，無法翻譯），這就是成就之相。 或者夢見乘坐船隻，或者手持箏或箜篌；或者見到佛塔或比丘（bhiksu，佛教出家男眾），這些都是吉祥的夢。 這些都是成就之相。如果在夢中見到狗和旃陀羅（candala，印度種姓制度中的賤民），水蛭塗滿身體，這些都是不吉祥的。 駱駝、驢子和車輛等，如果見到或觸碰到它們，必定會破壞成就。 這些夢境，無論是好是壞，都應該瞭解。瞭解之後，就應該尋求成就。 應該進行護摩法（homa，一種祭祀儀式），焚燒粳米和芝麻，以擺脫各種魔障，就能見到本尊（istadevata，個人崇拜的神祇）。 常常保持警覺，聖者會顯現並說：『你應該前往某處，在那裡焚燒酥油和蜂蜜，真實的事情就會顯現，吃掉食物也是真實的，在道路上也是真實的。』 如果對本尊有所懷疑，應該在夢中祈禱：『愿本尊向我顯現。』然後顯現丈夫之身，如果見到女人，能生起貪染之心，就應該不放逸。 想要睡覺時，應該進行加持，唸誦時不應該思慮過去或未來的財寶，切勿胡思亂想，否則無法完成唸誦的儀軌。 如果心散亂，就應該觀想真言的意義和道理，保持專注並唸誦。如果心生貪念，就應該進行不凈觀。 如果心生嗔恨，就應該以慈悲心相應。對於愚癡的念頭，如果反覆生起，處於顛倒之中，就應該專注一心，安住于本尊的觀想。 如果還沒有進入輪壇（mandala，壇城），就獻上香和花等，這些會被魔鬼吃掉，因為不遵循儀軌，並且不廣泛瞭解，遠離阿阇梨（acarya，導師）。 各種魔鬼會跟隨修行者，就像影子跟隨身體一樣，唸誦的功德會被奪走，魔鬼會吃掉香等。 唸誦和護摩，本尊無法接受。這個真言的主宰，成就頂真言，應該用來進行加持。
【English Translation】 English version Seeing banners and canopies intertwined, or ascending to a high tower; if one treads upon ** (missing in the original text, untranslatable), this is a sign of accomplishment. Or dreaming of riding a boat, or holding a zither or konghou (Chinese harp); or seeing a stupa or a bhiksu (Buddhist monk), these are all auspicious dreams. These are all signs of accomplishment. If in a dream one sees dogs and candalas (outcastes in the Indian caste system), or one's body smeared with leeches and oil, these are all inauspicious. Camels, donkeys, and carts, etc., if one sees or touches them, it will surely ruin accomplishment. These dream signs, whether good or bad, should be understood. Having understood them, one should seek accomplishment. One should perform the homa (fire ritual), burning japonica rice and sesame seeds, to escape all demonic obstacles, and then one will see the istadevata (personal deity). Always be vigilant, and the holy one will appear and say: 'You should go to a certain place, and there burn ghee and honey, and the truth will appear; eating the food is also true, and on the path it is also true.' If one has doubts about the istadevata, one should pray in a dream: 'May the deity appear to me.' Then a male figure will appear. If one sees a woman and lust arises, one should not be negligent. When wanting to sleep, one should perform blessings, and when reciting, one should not think about past or future treasures; do not indulge in fantasies, or the ritual of recitation will not be completed. If the mind is scattered, one should contemplate the meaning and principles of the mantra, remain focused, and recite. If the mind is filled with greed, one should practice impurity contemplation. If anger arises in the mind, one should respond with loving-kindness. For foolish thoughts, if they arise repeatedly, being in delusion, one should focus one's mind and abide in the contemplation of the istadevata. If one has not yet entered the mandala (sacred enclosure), offering incense and flowers, etc., will be eaten by demons, because one does not follow the ritual, and does not understand widely, and stays away from the acarya (teacher). Various demons will follow the practitioner, like a shadow following the body, and the merit of recitation will be taken away, and the demons will eat the incense, etc. The recitation and homa will not be accepted by the istadevata. This lord of mantras, the accomplishment-supreme mantra, should be used for blessing.
護魔頂行等 不能為障礙 成就頂輪王 是故作加護 一切成就處 應誦無能勝 作自身加持 菩薩種真言 輪王之眷屬 用彼作加護 成就真言時 唸誦護摩等 先應作護身 若離護身法 悉地必不成 游空大藥叉 成就鬼羅剎 遊行破壞故 令彼心疑惑 尾臘嚩之華 遏迦度度啰 悉皆不應用 一切佛頂部 稱讚阇提華 青蓮俱勿頭 蓮華庾體(他以反)花 及餘種種華 極香陸地華 當知佛頂明 一切時供養 修行者不成 二三度作法 乃至於七遍 次第作成就 當於入海河 而作印塔法 或一二三四 隨力而作之 唸誦並作塔 恭敬而讚歎 讀誦于妙典 數數疲乏時 塔滿三洛叉 先罪悉消滅 用以極香華 燒香及涂香 供養窣堵波 於一一塔前 用真言加持 一一窣堵波 應誦千八遍 真言若不成 由罪覆心故 應作一肘量 一千窣堵波 設造五無間 決定得成就 由唸誦滅罪 何況作制底 當於入海河 獻蓮華十萬 獻限爾所數 速疾得成就 于彼入海河 何況過此量 遲速得成就 皆由自己身 成就於真言 由彼福無福 若福德強盛 當於不久時
【現代漢語翻譯】 現代漢語譯本 護魔頂行等 不能成為障礙，成就頂輪王（Chakravarti） 因此作加護，一切成就處 應誦無能勝（Aparajita），作自身加持 菩薩種真言（Bodhisattva bija mantra），輪王之眷屬 用彼作加護，成就真言時 唸誦護摩等，先應作護身 若離護身法，悉地（Siddhi）必不成 游空大藥叉（Yaksa），成就鬼羅剎（Rakshasa） 會破壞，令彼心疑惑 尾臘嚩（Vilva）之華，遏迦（Arka）度度啰（Dhattura） 悉皆不應用，一切佛頂部 稱讚阇提華（Jati flower），青蓮俱勿頭（Kumuda） 蓮華庾體花，及餘種種華 極香陸地華，當知佛頂明 一切時供養，修行者不成 二三度作法，乃至於七遍 次第作成就，當於入海河 而作印塔法，或一二三四 隨力而作之，唸誦並作塔 恭敬而讚歎，讀誦于妙典 數數疲乏時，塔滿三洛叉（Laksha） 先罪悉消滅，用以極香華 燒香及涂香，供養窣堵波（Stupa） 於一一塔前，用真言加持 一一窣堵波，應誦千八遍 真言若不成，由罪覆心故 應作一肘量，一千窣堵波 設造五無間，決定得成就 由唸誦滅罪，何況作制底（Caitya） 當於入海河，獻蓮華十萬 獻限爾所數，速疾得成就 于彼入海河，何況過此量 遲速得成就，皆由自己身 成就於真言，由彼福無福 若福德強盛，當於不久時
【English Translation】 English version Protection mantras and supreme practices, Cannot be obstacles, achieving the Chakravarti (頂輪王) Therefore, perform protective blessings, in all places of accomplishment, One should recite Aparajita (無能勝), to bless oneself. Bodhisattva bija mantra (菩薩種真言), belonging to the Chakravarti's retinue, Use them for protection, when accomplishing mantras, Reciting homa (護摩) and such, one should first perform self-protection. If one lacks self-protection methods, siddhi (悉地) will certainly not be achieved. Wandering Yaksha (藥叉) in the sky, accomplishing Rakshasa (鬼羅剎) Will destroy, causing doubt in their minds. Vilva (尾臘嚩) flowers, Arka (遏迦) and Dhattura (度度啰), Should not be used at all, for all Buddha-top practices. Praise Jati flowers (阇提華), blue lotus Kumuda (青蓮俱勿頭), Lotus Yudhi flowers, and various other flowers, Extremely fragrant land flowers, know that they illuminate the Buddha-top. Offering at all times, the practitioner will not succeed. Perform the ritual two or three times, even up to seven times, Gradually achieving accomplishment, one should be at the river entering the sea, And perform the mudra-stupa ritual, or one, two, three, or four, Do it according to your ability, reciting and making stupas, Respectfully praising and reciting the wonderful scriptures. When repeatedly fatigued, when the stupas fill three Laksha (洛叉), All previous sins are extinguished, using extremely fragrant flowers, Burning incense and applying scented paste, offering to the Stupa (窣堵波). In front of each stupa, bless with mantras, Each stupa should be recited a thousand and eight times. If the mantra is not accomplished, it is because the mind is covered by sins, One should make a thousand stupas, each measuring one cubit. Even if one has committed the five heinous sins, one will definitely achieve accomplishment, By reciting mantras, sins are extinguished, let alone making Caityas (制底). One should be at the river entering the sea, offering ten thousand lotus flowers, Offering that limited number, one will quickly achieve accomplishment, At that river entering the sea, let alone exceeding this amount, Whether accomplishment is quick or slow, it all depends on oneself, Accomplishing the mantra, depends on one's merit or lack thereof. If merit is strong, it will be in a short time.
速疾得悉地 無福德之人 應作窣堵波 悉地念誦本 是故以精進 成就得牢固 真言在經書 不能除眾毒 見如是道理 勤功唸誦勝 常為父母師 受苦諸有情 一分而唸誦 為彼皆迴向 為滅諸障難 應作常禮佛 由禮佛唸誦 速疾得成就 說禮佛果報 無量福德聚 當知是歸命 數數勤敬禮 常恒獲悉地 不然末法時 真言不成就 是故我釋迦 說威德弟子 末世得解脫 是故離疑心 發勤大精進 修持諸悉地 不久得成就 增勝福德人 速疾得悉地 多分無福人 遲晚乃得成 若悲智相應 獲殊勝悉地 不以假琉璃 與紅頗梨等 是佛頂真言 力用不思議 乞得食令凈 應獻于本尊 分作為三分 愍念有情故 先應取一分 當供養本尊 又取於一分 施諸外來客 餘一應自食 所獻本尊食 贖取而受用 若無有外客 轉施諸禽獸 自己分之食 盡不應施他 恐損壞身故 減少分應施 面南應食之 是則調伏法 不應面西食 當作調伏事 北東許息增 成就佛頂等 成寂東為異 應作悲愍心 三時應思惟 誰在於苦惱 我今盡拔濟 大悲心相應 出
【現代漢語翻譯】 現代漢語譯本 若想迅速獲得成就（悉地，Siddhi），沒有福德的人，應當建造佛塔（窣堵波，Stupa），並唸誦成就根本的咒語。 因此，要以精進之心，努力修行以獲得牢固的成就。經書上的真言（mantra）不能消除所有的毒害。 明白了這個道理，勤奮地念誦真言才是殊勝的。常常爲了父母、師長，以及受苦的有情眾生，分出一部分唸誦的功德，為他們迴向。 爲了消除各種障礙和困難，應當經常禮拜佛陀。通過禮拜佛陀和唸誦真言，可以迅速獲得成就。 宣說禮拜佛陀的果報，是無量的福德聚集。應當明白歸命的道理，多次勤奮恭敬地禮拜。 經常能夠獲得成就，否則在末法時代，真言難以成就。因此，我釋迦牟尼（Śākyamuni）說，有威德的弟子，在末世也能得到解脫。 所以，要遠離疑心，發起勤奮的大精進，修持各種成就法，不久就能獲得成就。 增長殊勝福德的人，能夠迅速獲得成就；大部分沒有福德的人，成就的時間會比較遲緩。 如果悲心和智慧相應，就能獲得殊勝的成就。不要用假的琉璃，冒充紅色的頗梨（sphatika）。 這是佛頂真言，它的力量和作用不可思議。乞討來的食物要使其清凈，應當獻給本尊（Iṣṭadevatā）。 將食物分成三份，爲了憐憫有情眾生。首先應該取出一份，供養本尊。 再取出一份，佈施給外來的客人。剩餘的一份應該自己食用，所獻給本尊的食物，要贖取之後才能受用。 如果沒有外來的客人，就轉施給各種禽獸。自己那一份食物，不要全部施捨給他人，恐怕會損壞身體。 減少一部分施捨即可，應該面朝南方食用。這是調伏法，不應該面朝西方食用。 如果要做調伏的事情，北方和東方可以用來增息。成就佛頂等法，成就寂靜法時，東方有所不同。 應當生起悲憫之心，一天三次應該這樣思維：誰正處於苦惱之中？我現在要盡力拔濟他們。 與大悲心相應，然後外出。
【English Translation】 English version To quickly attain Siddhi (accomplishment), those without merit should build a Stupa (a Buddhist monument) and recite the Siddhi-recitation text. Therefore, with diligence, strive to achieve firm accomplishment. Mantras in scriptures cannot eliminate all poisons. Understanding this principle, diligent recitation is superior. Constantly dedicate a portion of your recitations to your parents, teachers, and suffering sentient beings. To eliminate obstacles and difficulties, one should regularly prostrate to the Buddha. Through prostration and recitation, one can quickly attain accomplishment. The result of prostrating to the Buddha is said to be an accumulation of immeasurable merit. Understand the principle of taking refuge, and diligently prostrate with reverence repeatedly. One can constantly attain Siddhi; otherwise, in the degenerate age, mantras are difficult to accomplish. Therefore, I, Śākyamuni, say that disciples with power can attain liberation even in the degenerate age. Therefore, dispel doubt, generate diligent great effort, and practice various Siddhis; accomplishment will be attained soon. Those who increase superior merit quickly attain Siddhi; most without merit attain it slowly. If compassion and wisdom are in harmony, one will attain supreme Siddhi. Do not use fake lapis lazuli to imitate red sphatika (crystal). This is the Uṣṇīṣa (Buddha's crown) mantra; its power and function are inconceivable. Food obtained through begging should be purified and offered to the Iṣṭadevatā (personal deity). Divide the food into three portions, out of compassion for sentient beings. First, take one portion and offer it to the Iṣṭadevatā. Then, take another portion and give it to visiting guests. The remaining portion should be eaten by oneself; the food offered to the Iṣṭadevatā should be redeemed before consumption. If there are no visiting guests, give it to birds and beasts. One's own portion of food should not be given entirely to others, lest it harm the body. Reduce a portion for giving, and eat facing south. This is the method of subduing; one should not eat facing west. When performing subduing actions, north and east are permissible for increasing and pacifying. For accomplishing the Uṣṇīṣa and other practices, the east is different for accomplishing peacefulness. One should generate a compassionate heart and contemplate three times a day: Who is in suffering? I will now do my best to liberate them. Corresponding with great compassion, then go out.
家及在家 持杖並梵志 皆懷悲愍意 唸誦者遊行 無侶常謹慎 是故常敬禮 諸佛之塔廟 難成之真言 一切時等持 常修三摩地 是人得自在 種種調伏者 示現種種色 是故常應作 唸誦及護摩 涂拭並灑凈 作凈如先說 后應作護身 灰芥結方隅 以辦事真言 或用摧壞頂 加持縷纏橛 應釘於四角 護已應供養 智者即啟請 一切諸聖眾 唸誦護摩處 安置於座上 應作成就因 瞿摩土相和 智者用作壇 於此壇輪中 說供養為儀 先為如來勝 依儀軌而獻 次則輪王頂 其次諸佛頂 次第而供養 次及觀自在 自族並眷屬 及與金剛手 所獻同佛頂 所獻香華等 亦同于部類 如是為三部 而作供養儀 以此常警覺 及一切世天 愚癡作是言 一切真言人 悉皆是妄作 若不說儀軌 則墮于譭謗 油麻白芥子 而作于護摩 能成敬愛事 燒油麻粳米 獲得于增益 毒藥羅蘗𠼝 相和而護摩 壞亂佛教者 悉皆令除滅 尾臘嚩樹木 無憂及白秦 波羅奢菩提 及以白膠木 增益諸護摩 用如是等木 尼瞿陀優曇 阿說他乳木 活兒子等木 若作息災
【現代漢語翻譯】 現代漢語譯本 在家修行者以及持杖的梵志（Brahmins），都懷著悲憫之心。 唸誦真言者，獨自一人時常保持謹慎。 因此，應當時常敬禮諸佛的塔廟。 對於難以成就的真言，任何時候都要平等地堅持。 經常修習三摩地（Samadhi，禪定），這樣的人才能獲得自在。 種種調伏自身的人，示現種種不同的形象。 因此，應當時常進行唸誦和護摩（Homa，火供）。 塗抹、擦拭並灑凈，按照先前所說的方法進行。 之後應當進行護身，用灰、芥子結界。 用辦事真言，或者用摧壞頂真言。 加持絲線纏繞木橛，應釘在四個角上。 防護完畢后，應當進行供養，智者隨即開始啟請。 祈請一切諸聖眾，降臨到唸誦和護摩之處。 將他們安置在座位上，這應作為成就之因。 將牛糞土和合，智者用來製作壇城。 在這壇輪之中，宣說供養的儀軌。 首先為如來（Tathagata）勝，依照儀軌而獻供。 其次是輪王頂，其次是諸佛頂。 依次序而供養，其次是觀自在（Avalokiteshvara）。 自族本尊及其眷屬，以及金剛手（Vajrapani）。 所獻之物與佛頂相同，所獻的香、花等，也與部類相同。 像這樣分為三部，而作供養儀軌，以此常保持警覺。 以及一切世間天神，愚癡的人會這樣說： 一切修持真言的人，全部都是虛妄造作。 如果不按照儀軌，就會墮入譭謗。 用油麻、白芥子，來進行護摩。 能夠成就敬愛之事，燒油麻、粳米。 能夠獲得增益，毒藥、羅蘗（一種植物）、𠼝（一種植物）。 混合在一起進行護摩，對於破壞佛教的人。 全部都讓他們除滅，尾臘嚩樹木（Bilva tree）。 無憂樹以及白秦，波羅奢（Palasha）菩提樹。 以及白膠木，能夠增益各種護摩。 使用像這樣的木材，尼瞿陀（Nyagrodha，榕樹）、優曇（Udumbara，無花果樹）。 阿說他（Ashvattha，菩提樹）、乳木，活兒子等木。 如果用來作息災法。
【English Translation】 English version The householder and the Brahmins (Brahmins) holding staffs, all cherish compassionate intentions. The reciter of mantras, when alone, should always be cautious. Therefore, one should always respectfully bow to the stupas and temples of all Buddhas. Regarding mantras that are difficult to accomplish, one should maintain equanimity at all times. Frequently practice Samadhi (Samadhi, meditation), such a person can attain freedom. Those who tame themselves in various ways manifest various forms. Therefore, one should always perform recitation and Homa (Homa, fire offering). Smearing, wiping, and sprinkling for purification, should be done as previously described. After that, one should perform self-protection, forming boundaries with ash and mustard seeds. Use the mantra for accomplishing tasks, or use the 'Crushing Top' mantra. Consecrate the thread wrapped around the pegs, and nail them at the four corners. After protection is complete, one should make offerings, and the wise one then begins the invocation. Invite all the holy beings to descend to the place of recitation and Homa. Place them on the seats, this should be regarded as the cause of accomplishment. Mix cow dung and soil, the wise one uses it to create a mandala. Within this mandala circle, proclaim the ritual of offering. First, for the Tathagata (Tathagata) the Victorious One, offer according to the ritual. Next is the Crown of the Wheel-Turning King, then the Crowns of all Buddhas. Offer in sequence, then Avalokiteshvara (Avalokiteshvara). One's own family deity and retinue, as well as Vajrapani (Vajrapani). What is offered is the same as the Buddha's Crown, the incense, flowers, etc., offered are also the same as the class. In this way, divide into three families, and perform the offering ritual, with this always remain vigilant. And all the worldly deities, foolish people will say this: All those who practice mantras are all falsely creating. If one does not follow the ritual, one will fall into slander. Use sesame and white mustard seeds to perform Homa. It can accomplish matters of love and respect, burn sesame and glutinous rice. One can obtain increase, poison, Ronaka (a plant), and 𠼝 (a plant). Mix them together and perform Homa, for those who destroy Buddhism. Let them all be eliminated, Bilva tree (Bilva tree). Ashoka tree and White Qin, Palasha Bodhi tree (Palasha). And white gum wood, can increase various Homas. Use such woods, Nyagrodha (Nyagrodha, banyan tree), Udumbara (Udumbara, fig tree). Ashvattha (Ashvattha, Bodhi tree), milk wood, live son wood, etc. If used for pacifying disasters.
法 用為護摩柴 佉陀羅木槵 及迦羅迦木 迦羅尾羅木 如是等諸木 調伏相憎用 面應向南坐 稱吽字而燒 意思而口稱 應作調伏法 面對于北方 于真言句中 加娑嚩訶誦 即成於息災 諸佛頂應修 面向東而坐 護摩作增益 結跏為息災 吉祥坐增益 蹲踞作調伏 除害故護摩 名為調伏事 遮止諸障故 名為于息災 成就隨意故 是名為增益 如是一切處 善思而修行 憎嫉佛教者 令其遠離故 是名相憎法 清凈持誦者 不應長爪發 在家凈行人 髮長不為過 護摩唸誦時 皆有所妨礙 貪事梳洗功 虛過於時分 供養聖眾時 甲中停垢穢 頭發生蟣虱 能生諸罪愆 不觀日出時 不觀日蝕時 亦不觀月蝕 不輕毀師尊 供養聖眾時 不觀安樂事 亦不觀鬥諍 是故修行者 常與定相應 于饑儉國土 及於鬥戰處 國主不和順 不應求悉地 聖眾被罰處 藥叉鬼神處 龍神雜亂處 尸林穢污處 彌綟車居處 多饒蚊虻處 或於亢旱處 如彼諸難處 不應求成就 不調倡女處 多饒惡風處 如是等之處 不獲于悉地 是處若吉祥 唸誦作護摩
【現代漢語翻譯】 現代漢語譯本 法：護摩柴的選用 可選用佉陀羅木（Khādira，一種硬木）、槵木（Arīṣṭaka，一種用於念珠的樹木）以及迦羅迦木（Karaka，一種樹木）。 還有迦羅尾羅木（Karavīra，夾竹桃木）等等這些木材。 如果要調伏或相憎，應面向南方而坐。 口中稱念『吽』字（Hūṃ，種子字），心中想著所要達成的目的。 應修作調伏之法，面向北方。 在真言語句中，加上『娑嚩訶』（Svāhā，圓滿成就之義）來誦唸。 就能成就息災之法，應修持諸佛頂法。 面向東方而坐，護摩可作增益之用。 結跏趺坐是息災之法，吉祥坐是增益之法。 蹲踞是調伏之法，爲了消除災害而作護摩。 這稱為調伏之事，遮止各種障礙的緣故。 這稱為息災，爲了成就隨心所愿之事。 這稱為增益，像這樣在一切處所。 好好思考並修行，對於憎恨嫉妒佛教的人。 爲了讓他們遠離，這稱為相憎之法。 清凈持誦的人，不應該留長指甲和頭髮。 在家的清凈修行人，頭髮長一點也沒關係。 護摩唸誦的時候，都會有所妨礙。 如果貪圖梳洗打扮，就會白白浪費時間。 供養聖眾的時候，指甲里藏污納垢。 頭髮里生出蟣子和虱子，能產生各種罪過。 不看日出的時候，不看日蝕的時候。 也不看月蝕，不輕視譭謗師長。 供養聖眾的時候，不看娛樂安樂之事。 也不看爭鬥之事，因此修行的人。 應當時常與禪定相應，在饑荒貧乏的國土。 以及在戰爭爭鬥的地方，國君不和睦順從的地方。 不應該求取悉地（Siddhi，成就）。聖眾被懲罰的地方。 藥叉（Yakṣa，夜叉，一種鬼神）鬼神出沒的地方，龍神雜亂的地方。 屍體遍地的污穢之處，彌綟車（Mleccha，邊地賤民）居住的地方。 蚊子和飛蟲特別多的地方，或者在乾旱的地方。 像那些艱難困苦的地方，不應該求取成就。 不貞潔的倡女之處，惡風特別多的地方。 像這些地方，不能獲得悉地。 這些地方如果吉祥，就可以唸誦和作護摩。 English version Dharma: The Selection of Homa Wood Khādira (a type of hardwood), Arīṣṭaka (a tree used for prayer beads), and Karaka (a type of tree) can be selected as homa wood. Also, Karavīra (oleander wood) and other such woods. If you want to subdue or cause mutual hatred, you should sit facing south. Utter the syllable 'Hūṃ' (seed syllable) and think in your mind about the purpose you want to achieve. You should practice the method of subduing, facing north. In the mantra phrases, add 'Svāhā' (meaning accomplishment) to recite. Then you can accomplish the pacifying method, and you should practice the methods of the Buddha's crown. Sit facing east, and homa can be used for increasing benefits. Sitting in the lotus position is a method of pacifying disasters, and the auspicious seat is a method of increasing benefits. Squatting is a method of subduing, and homa is performed to eliminate disasters. This is called the matter of subduing, because it prevents various obstacles. This is called pacifying disasters, in order to accomplish what you wish. This is called increasing benefits, like this in all places. Think carefully and practice, for those who hate and are jealous of Buddhism. In order to keep them away, this is called the method of mutual hatred. Those who чисто recite should not have long nails and hair. Clean practitioners at home, it doesn't matter if their hair is a little long. When performing homa and reciting mantras, there will be obstacles. If you are greedy for grooming, you will waste time in vain. When making offerings to the holy assembly, dirt and grime are hidden in the nails. Lice and nits grow in the hair, which can produce various sins. Do not watch the sunrise, do not watch the solar eclipse. Do not watch the lunar eclipse either, do not despise or slander the teacher. When making offerings to the holy assembly, do not watch entertainment and pleasure. Do not watch fighting matters either, therefore practitioners. You should always be in accordance with meditation, in famine-stricken and poor countries. And in places of war and fighting, where the rulers are not harmonious and obedient. You should not seek Siddhi (accomplishment). Places where the holy assembly is punished. Places where Yakṣas (a type of ghost) and ghosts appear, places where dragons are mixed up. Dirty places full of corpses, places where Mlecchas (barbarians) live. Places with a lot of mosquitoes and flies, or in arid places. Like those difficult and troubled places, you should not seek accomplishment. Places of unchaste prostitutes, places with a lot of evil winds. In places like these, you cannot obtain Siddhi. If these places are auspicious, you can recite mantras and perform homa.
【English Translation】 English version Dharma: The Selection of Homa Wood Khādira (a type of hardwood), Arīṣṭaka (a tree used for prayer beads), and Karaka (a type of tree) can be selected as homa wood. Also, Karavīra (oleander wood) and other such woods. If you want to subdue or cause mutual hatred, you should sit facing south. Utter the syllable 'Hūṃ' (seed syllable) and think in your mind about the purpose you want to achieve. You should practice the method of subduing, facing north. In the mantra phrases, add 'Svāhā' (meaning accomplishment) to recite. Then you can accomplish the pacifying method, and you should practice the methods of the Buddha's crown. Sit facing east, and homa can be used for increasing benefits. Sitting in the lotus position is a method of pacifying disasters, and the auspicious seat is a method of increasing benefits. Squatting is a method of subduing, and homa is performed to eliminate disasters. This is called the matter of subduing, because it prevents various obstacles. This is called pacifying disasters, in order to accomplish what you wish. This is called increasing benefits, like this in all places. Think carefully and practice, for those who hate and are jealous of Buddhism. In order to keep them away, this is called the method of mutual hatred. Those who чисто recite should not have long nails and hair. Clean practitioners at home, it doesn't matter if their hair is a little long. When performing homa and reciting mantras, there will be obstacles. If you are greedy for grooming, you will waste time in vain. When making offerings to the holy assembly, dirt and grime are hidden in the nails. Lice and nits grow in the hair, which can produce various sins. Do not watch the sunrise, do not watch the solar eclipse. Do not watch the lunar eclipse either, do not despise or slander the teacher. When making offerings to the holy assembly, do not watch entertainment and pleasure. Do not watch fighting matters either, therefore practitioners. You should always be in accordance with meditation, in famine-stricken and poor countries. And in places of war and fighting, where the rulers are not harmonious and obedient. You should not seek Siddhi (accomplishment). Places where the holy assembly is punished. Places where Yakṣas (a type of ghost) and ghosts appear, places where dragons are mixed up. Dirty places full of corpses, places where Mlecchas (barbarians) live. Places with a lot of mosquitoes and flies, or in arid places. Like those difficult and troubled places, you should not seek accomplishment. Places of unchaste prostitutes, places with a lot of evil winds. In places like these, you cannot obtain Siddhi. If these places are auspicious, you can recite mantras and perform homa.
聖眾皆喜悅 如人食好食 心意得適悅 此中護摩勝 成辦諸事業 若王相不具 不堪紹王位 隨力分應作 唸誦及護摩 下劣修行者 果報亦下劣 若乞毒刀杖 不應而施與 唯除敬愛法 為護命難故 為除憂惱故 除如是因緣 悉皆不應與 清凈修行者 或誤觸不凈 則應而澡浴 心誦結印契 如是貪染類 應思凈真言 誦明結印契 悉皆得清凈 諸穢之鬼神 起尸及藥叉 及羅剎成就 上中作法處 智者不應疑 沉沒殊勝河 澡浴正法水 以慧而思惟 唸誦悉皆作 不應破結跏 於事皆相違 若破結跏坐 即應起澡浴 或以心澡浴 悉皆得成就
菩提場所說一字頂輪王經卷第二 大正藏第 19 冊 No. 0950 菩提場所說一字頂輪王經
菩提場所說一字頂輪王經卷三
開府儀同三司特進試鴻臚卿肅國公食邑三千戶賜紫贈司空大鑒正號大廣智大興善寺三藏沙門不空奉 詔譯
末法成就品第七
爾時世尊。複次為利益說此事業成就。說伽他曰。
當於未來世 劣慧之有情 為彼作利益 說此小悉地 若具于儀則 必定而成就 不擇時宿曜 不擇唸誦處 應當
請本尊 而求諸悉地 及鉤召於他 或取於六分 應如是加持 及說唸誦相 當於念嚩時 若闕加護法 奪人精氣鬼 盜竊成就物 並拏枳寧等 盜不思議物 當於唸誦時 一切悉皆作 失物得無疑 取不壞攝嚩 殊勝自終者 割割其莽娑 和調姜椒等 除棄筋及骨 真言者依法 即應施八方 先定尸林處 彼住鬼羅剎 真言者于彼 以稻華護摩 即速現神驗 四衢及樹下 山間大怖處 高聲而唱言 尸林貿莽娑 鬼眾大歡喜 所求皆與之 成就隱形法 嚴具及眼藥 雄黃等悉與 成就佛頂者
爾時釋迦牟尼佛。觀未來有情。說速疾成就法。復說伽他曰。
即取彼攝嚩 如前不壞者 成就迷怛啰 迥樹大河側 于尸莽求成 清凈而洗涂 香華以嚴飾 及余真言明 或以輪王頂 而用作加護 求成如是事 若不如是者 魔損害不疑 即應依儀軌 善伴驍勇者 行者坐心上 結拳打彼額 應誦真言王 無間而多誦 彼踴躍而起 名拳起尸法 當入於水中 日出乃至夜 結拳誦真言 成安怛但那 應取人莽娑 割截而護摩 依儀作成就 慧者不放逸 莽娑為怛啰 所
【現代漢語翻譯】 現代漢語譯本： 應向本尊祈求悉地（Siddhi，成就），以及鉤召其他神祇，或獲取六分成就。 應如是進行加持，並講述唸誦的方法。當唸誦真言（mantra）時，若缺少加護之法，奪人精氣的鬼怪，會盜竊成就之物。 還有拏枳寧（Nagini，龍女）等，盜取不可思議之物。當唸誦時，一切悉皆可作，失物必定尋回，取用不腐爛的屍體（Shava）。 特別是自然死亡者的屍體，割取其肉（Mamsa），和調姜、椒等物，除去筋和骨頭。 修真言者依法，應施予八方。先選定尸陀林（Shmashana，墓地）之處，那裡住著鬼羅剎（Rakshasa，惡鬼）。 修真言者在那裡，用稻花進行護摩（Homa，火供），即迅速顯現神驗。在四通八達的道路和樹下，山間大恐怖之處，高聲唱言： '尸林貿莽娑（Mamsa，肉）！'，鬼眾大歡喜，所求皆會給予，成就隱形之法。 嚴具及眼藥，雄黃等都會給予，成就佛頂者。
爾時，釋迦牟尼佛（Shakyamuni Buddha），觀察未來有情眾生，宣說迅速成就之法。又說偈頌曰：
即取用那屍體（Shava），如前所述不腐爛者，成就迷怛啰（Maitri，慈愛），在空曠的樹旁或大河邊。 于屍體處尋求成就，清凈地洗滌塗抹，用香花來莊嚴裝飾，以及其他真言光明。 或用輪王（Chakravartin，轉輪聖王）的頭頂骨，來作為加護。求成如是之事，若不如是做，魔會損害無疑。 即應依照儀軌，與善良勇敢的同伴一起，行者坐在屍體心上，結拳打屍體額頭，應誦真言王。 無間斷地多次誦唸，屍體便會踴躍而起，名為拳起尸法。應當進入水中，從日出到夜晚，結拳誦真言。 成就安怛但那（Antardhana，隱身術）。應取人肉（Mamsa），割截後進行護摩（Homa，火供），依照儀軌作成就。 有智慧者不放逸，肉（Mamsa）作為怛啰（Tantra，密法），所求皆能成就。
【English Translation】 English version: One should pray to the principal deity for Siddhi (accomplishment), and invoke other deities, or obtain sixfold accomplishments. One should perform the empowerment in this way, and explain the method of recitation. When reciting the mantra, if there is a lack of protective methods, demons that steal people's vital energy will steal accomplished objects. Also, Naginis (dragon goddesses) and others will steal inconceivable objects. When reciting, everything can be done, and lost items will surely be recovered, using an un-decayed corpse (Shava). Especially the corpse of one who died naturally, cut off its flesh (Mamsa), and mix it with ginger, pepper, etc., removing the tendons and bones. The mantra practitioner, according to the Dharma, should offer it to the eight directions. First, choose the place of the Shmashana (cremation ground), where Rakshasas (demons) dwell. The mantra practitioner there, using rice flowers, performs Homa (fire offering), and divine signs will quickly appear. At the crossroads and under trees, in the great terrifying places in the mountains, loudly proclaim: 'Shmashana trades Mamsa (flesh)!' The demon hosts are greatly delighted, and all requests will be granted, accomplishing the method of invisibility. Ornaments and eye medicine, realgar, etc., will all be given, accomplishing the Buddha-crown.
At that time, Shakyamuni Buddha, observing sentient beings of the future, spoke of the method of swift accomplishment. He further spoke in verse:
Immediately take that corpse (Shava), as previously mentioned, the undecayed one, accomplishing Maitri (loving-kindness), beside a deserted tree or a great river. Seek accomplishment at the corpse site, cleanly wash and smear it, adorn it with fragrant flowers, and other mantra lights. Or use the skull of a Chakravartin (wheel-turning king) as protection. Seek to accomplish such things, if not done in this way, the demon will undoubtedly cause harm. One should follow the ritual, with good and brave companions, the practitioner sits on the corpse's heart, makes a fist and strikes the corpse's forehead, and should recite the king of mantras. Recite it uninterruptedly and repeatedly, and the corpse will leap up, called the 'fist-raising corpse method'. One should enter the water, from sunrise to night, make a fist and recite the mantra. Accomplishing Antardhana (invisibility). One should take human flesh (Mamsa), cut it off and perform Homa (fire offering), and accomplish it according to the ritual. The wise one is not negligent, flesh (Mamsa) as Tantra, all requests can be accomplished.
求皆悉地 此諸佛所說 貪著于女人 貪染之有情 戒品無所堪 如是之有情 歸依於三寶 六念以成器 應作如是思 隨力而修行 修行者應當 勤修菩提心 設離彼修習 任運得成就 行者而不應 食于青黑物 于食生厭離 不坐臥高床 不應鼓頰食 亦不[口*(十/甲/寸)]唼食 所食量多少 大如孔雀卵 住威儀而食 如是等威儀 修行者應食 寂默而唸誦 當住于木默 並住于修行 應住于身默 而作于護摩 應住於一默 悉地即成佛 若不如是默 真言不成就 于真言修行 寂默而迎請 當誦真言明 不共他同食 乃至於親族 不應與同食 衣服及臥具 錘銅熟銅器 以灰醋物洗 洗已而食用 水中作唸誦 皆說諸儀則 不應與他人 而共同寢處 雜居生於過 貪染等攝受 調弄戲笑等 由此生於過 吉日齋戒處 須臾取時分 應作諸成就 自身及為他 咸皆于日宿 年月期限等 善惡諸悉地 行者次第修 於三神通分 此中成就勝 於此勝悉地 成就佛頂法 於二分八日 十四十五日 應知如是節 尤加而供養 以童女縒縷 複用香水洗 住
【現代漢語翻譯】 現代漢語譯本 『求皆悉地』(Siddha，成就)，這是諸佛所說的。 貪戀女色，被貪慾染污的有情眾生，他們的戒律品行毫無價值，就像這樣的有情眾生。 應當皈依三寶（佛、法、僧），以六念（唸佛、念法、念僧、念戒、念施、念天）成就法器，應當這樣思維，隨自己的能力去修行。 修行者應當勤奮修習菩提心（覺悟之心），即使離開了這些修習，也能自然而然地獲得成就。 修行者不應該食用青黑色食物，對於食物要生起厭離之心，不坐臥高大的床鋪。 不應該鼓起腮幫子咀嚼食物，也不應該發出嘖嘖的聲音進食，所食用的食物量，大概像孔雀蛋那麼大。 保持威儀端莊地進食，像這樣等等的威儀，修行者應該寂靜地進食，並且唸誦真言。 應當保持沉默，並且專注于修行，應當保持身體的沉默，來進行護摩（火供），應當保持完全的沉默，這樣悉地（成就）就能成佛。 如果不能這樣保持沉默，真言就不會成就，在真言的修行中，要寂靜地迎請。 應當誦持真言，不與他人一同進食，乃至對於親族，也不應該與他們一同進食。 衣服和臥具，以及錘打過的銅器和熟銅器，要用灰和醋之類的東西清洗，清洗之後才能使用。 在水中進行唸誦，這些都說明了各種儀則，不應該與他人共同寢處。 雜居會產生過失，因為會攝受貪染等等，調笑嬉戲等等，也會由此產生過失。 在吉祥的日子和齋戒的地方，稍微抽出一些時間，應當爲了自己和他人，進行各種成就的修行。 都要參考日宿（星宿）、年月期限等等，善與惡的各種悉地（成就），修行者要依次修習。 在三種神通的修習中，這其中成就最為殊勝，在這種殊勝的悉地（成就）中，成就佛頂法。 在每月的初二、初八、十四、十五這些日子，應當知道這些節日，要更加地進行供養。 用童女搓成的線，再用香水洗滌，保持...
【English Translation】 English version 'Siddha' (求皆悉地, accomplishment), this is what all the Buddhas have spoken. Those sentient beings who are attached to women and stained by desire, their precepts are worthless, just like such sentient beings. One should take refuge in the Three Jewels (Buddha, Dharma, Sangha), and become a vessel through the Six Recollections (recollection of the Buddha, Dharma, Sangha, precepts, generosity, and deities). One should think in this way and practice according to one's ability. Practitioners should diligently cultivate Bodhicitta (the mind of enlightenment), even if they are apart from these practices, they can naturally attain accomplishment. Practitioners should not eat bluish-black foods, and should develop a sense of detachment from food. They should not sit or lie on high beds. One should not puff out one's cheeks while chewing food, nor should one make smacking noises while eating. The amount of food consumed should be about the size of a peacock's egg. Maintain dignified conduct while eating, like these kinds of conduct. Practitioners should eat quietly and recite mantras. One should remain silent and focus on practice, one should remain silent in body to perform Homa (fire offering), one should maintain complete silence, so that Siddhi (accomplishment) can become Buddhahood. If one cannot maintain silence in this way, the mantra will not be accomplished. In the practice of mantra, one should quietly invite. One should recite the mantra clearly, not eating with others, not even with relatives. Clothes and bedding, as well as hammered copperware and cooked copperware, should be washed with ash and vinegar-like substances, and used after washing. Reciting mantras in water, these all explain the various rituals, one should not sleep with others. Living together will produce faults, because it will involve attachment and desire, teasing and joking will also produce faults. On auspicious days and in places of fasting, take some time, one should practice various accomplishments for oneself and others. All should refer to the Nakshatra (lunar mansions), years, months, and time limits, etc. Practitioners should practice various Siddhis (accomplishments) of good and evil in order. Among the practice of the three Abhijñās (supernatural powers), accomplishment in this is the most supreme. In this supreme Siddhi (accomplishment), accomplish the Ushnishas (Buddha-crown) Dharma. On the second, eighth, fourteenth, and fifteenth days of each month, one should know these festivals and make offerings even more. Use thread spun by a virgin girl, and then wash it with fragrant water, remain...
戒而造作 應作最勝像 用以白檀等 更洗令清凈 而不應截屈 然後而加持 午時應修持 具戒令其凈 使匠者令畫 然後修真言 吉日宿齋戒 應成最勝像 如是板等上 畫得亦稱讚 普通所先說 佛頂等勝像 當離毛髮過 于紲或於板 坐于師子座 而畫其本形 應用殊勝色 而以香膠和 支分皆圓具 其香離甲麝 用水應凈濾 知已無過失 智者應畫像 當於像中央 畫佛師子座 皆以相莊嚴 熾盛之光明 從頂而流出 法輪之大印 應畫于佛前 應畫如是佛 金色而晃曜 右畫觀自在 虎皮以為裾 應畫忿怒形 持佛並念珠 頂髻無量壽 肅然具三目 著蓮華色衣 愍念諸有情 左邊金剛手 身色如青蓮 應畫忿怒形 以忿怒眷屬 持明大女使 金剛賓蘗羅 金剛笑師子 金剛拳聖者 甘露軍吒利 近身而應畫 難調令調尊 執持金剛拂 馬頭尊明王 意樂成就尊 白衣尊多羅 毗俱知遍照 如是之聖眾 持蓮左邊安 一切皆應畫 如彼本形狀 廣大畫像儀 如大曼茶羅 略示畫像法 如來之所說 于佛世尊所 兩邊應當畫 無能勝大慈 毫相併佛
【現代漢語翻譯】 現代漢語譯本 受持戒律后開始製作，應當製作最殊勝的佛像。 使用白檀等香木，並且清洗使其清凈。 不應該截斷或彎曲香木，然後進行加持。 應在午時修持，具足戒律使其清凈。 讓工匠繪製佛像，然後修持真言。 在吉祥的日子齋戒，應當成就最殊勝的佛像。 像這樣在木板等材料上，繪製佛像也同樣受到稱讚。 通常所說的，佛頂輪王等殊勝的佛像。 應當避免毛髮等瑕疵，無論是在絲織品上還是在木板上。 讓佛像坐在獅子座上，然後繪製其本來的形貌。 應該使用殊勝的顏色，並且用香膠調和。 佛像的各個部分都應圓滿具足，所用的香不應含有麝香。 用水應該用乾淨的濾水器過濾，知道這些后就不會有過失。 有智慧的人應該畫像，應當在佛像的中央。 繪製佛陀的獅子座，都用各種相好莊嚴。 熾盛的光明，從佛頂流出。 法輪的大印，應當畫在佛的前面。 應當畫出這樣的佛，金色而光芒四射。 在佛的右邊畫觀自在菩薩（Avalokiteśvara），用虎皮作為裙子。 應當畫成忿怒的形象，手持佛像和念珠。 頭頂有無量壽佛（Amitāyus），莊嚴肅穆地具有三隻眼睛。 穿著蓮花色的衣服，慈悲憐憫一切有情眾生。 左邊畫金剛手菩薩（Vajrapāṇi），身體的顏色像青蓮花。 應當畫成忿怒的形象，以及忿怒的眷屬。 持明的大女使，金剛賓蘗羅（Vajrapingala）。 金剛笑師子（Vajrahāsa-siṃha），金剛拳聖者（Vajramuṣṭi）。 甘露軍吒利（Amṛtakuṇḍalin），應該畫在佛的近旁。 調伏難調伏者的調御尊，執持金剛拂。 馬頭明王（Hayagrīva），意樂成就尊。 白衣尊多羅（Tārā），毗俱知遍照（Bhṛkuṭī）。 像這樣的聖眾，安置在持蓮花的左邊。 一切都應該按照他們本來的形狀來畫。 廣大的畫像儀軌，就像大的曼茶羅（maṇḍala）。 簡略地說明畫像的方法，這是如來所說的。 在佛世尊的兩邊，應當畫 無能勝大慈（Ajita-maitrī），毫相和佛。
【English Translation】 English version Having observed the precepts, one should begin the creation, and should create the most supreme image. Using white sandalwood and other fragrant woods, and washing them to make them pure. One should not cut or bend the wood, and then consecrate it. One should practice at noon, fully observing the precepts to purify it. Have the artisan paint the image, and then practice the mantra. On an auspicious day, observe the fast, and one should accomplish the most supreme image. Like this, on boards and other materials, painting the image is also praised. As commonly said, the supreme images such as the Uṣṇīṣacakravartin. One should avoid flaws such as hair, whether on silk or on boards. Have the image sit on a lion throne, and then paint its original form. One should use supreme colors, and mix them with fragrant glue. All parts of the image should be complete and perfect, and the fragrance used should not contain musk. The water used should be filtered with a clean filter, knowing these things will prevent errors. The wise should paint the image, and should place it in the center of the image. Paint the Buddha's lion throne, all adorned with auspicious marks. The blazing light, flowing from the top of the head. The great seal of the Dharma wheel, should be painted in front of the Buddha. One should paint the Buddha in this way, golden and radiant. On the right of the Buddha, paint Avalokiteśvara (觀自在菩薩), with a tiger skin as a skirt. One should paint an angry form, holding a Buddha image and prayer beads. With Amitāyus (無量壽佛) on the crown of the head, solemnly possessing three eyes. Wearing lotus-colored clothes, compassionately mindful of all sentient beings. On the left, paint Vajrapāṇi (金剛手菩薩), with a body color like a blue lotus. One should paint an angry form, along with angry attendants. The great female messenger who holds knowledge, Vajrapingala (金剛賓蘗羅). Vajrahāsa-siṃha (金剛笑師子), Vajramuṣṭi (金剛拳聖者). Amṛtakuṇḍalin (甘露軍吒利), should be painted near the Buddha. The subduer of the unsubdued, holding a vajra whisk. Hayagrīva (馬頭明王), the one who accomplishes the desired. Tārā (多羅), Bhṛkuṭī (毗俱知遍照). Such holy beings, placed on the left holding a lotus. Everything should be painted according to their original forms. The vast image ritual, like a great maṇḍala (曼茶羅). Briefly explaining the method of painting, as spoken by the Tathāgata. On both sides of the Buddha, one should paint Ajita-maitrī (無能勝大慈), the ūrṇā and the Buddha.
眼 此等本形畫 金色初日暉 皆坐于蓮華 彼住真言身 此勝微妙像 諸頂成就中 以善軌則修 應畫如是像 善閑教法者 清凈畫匠人 犎牛毛作筆 應取吉祥樹 用此木為㡧 是像依法畫 應坐于茅薦 當畫此佛像 得此普通像 一切皆成就 乃於過去時 是妙音童真 無比威德者 身中出光明 猶如火聚光 種種寂意樂 照曜我三有 如是種之光 妙音身中出 是時獲三地 五通大威德 則成為菩薩 作有情利益 佛頂不思議 自身是如來 三摩地形相 示現於眾生 變化於三有 一切佛形相 以定現輪王 說大真言王 能作眾生利 猶如如意寶
爾時世尊告曼殊室利童真菩薩言。汝曼殊室利童真。利益有情被大甲冑。以善巧方便調伏有情。種種變化色身。佛菩薩緣覺聲聞攝受有情而為說法。令其覺悟。時曼殊室利童真菩薩白佛言。世尊以幾所名號。佛頂真言三摩地行差別。世尊於世界轉。佛言所謂名俱摩羅名印捺啰帝。名鑠羯啰名壞宮。名梵王名毗鈕。名大自在名自在。名劫比羅名部丹多。名牟尼名底哩他。名羯啰沙名地。名部彌名持寶。名彌也彌也(二合)娑名一切去。名一切處面名濕嚩。名寂靜名涅槃名
【現代漢語翻譯】 現代漢語譯本 眼 這些本來的形象圖畫，具有金色初升太陽的光輝，都安坐在蓮花之上，他們安住于真言之身。 這些殊勝微妙的形象，在各種頂髻成就之中，以良好的儀軌法則進行修習，應當繪製成這樣的形象。 精通教法的人，清凈的畫匠，用牦牛毛製作畫筆，應當選取吉祥的樹木。 用這種木頭作為畫板，這些佛像要依法繪製。 應當坐在茅草墊上，來繪製這些佛像。 得到這些普通的佛像，一切都能成就。 在過去的時候，這位是妙音童真（Mañjuśrīkumārabhūta），無比威德的人，身中發出光明。 猶如火聚的光芒，具有種種寂靜的意樂，照耀我的三有（trayo bhava，欲界、色界、無色界）。像這樣的種子之光，從妙音（Mañjuśrī）的身中發出，這時獲得三地（trayo bhūmi）， 五通（pañcābhijñā）大威德，就成為菩薩， 爲了有情眾生的利益，佛頂（Buddha-uṣṇīṣa）不可思議，自身就是如來（Tathāgata），三摩地（Samādhi）的形相， 向眾生示現，變化於三有（trayo bhava）， 一切佛的形象，以禪定顯現輪王（cakravartin）， 宣說大真言王（mahā-mantra-rāja），能夠為眾生帶來利益，猶如如意寶。 這時，世尊告訴曼殊室利童真菩薩（Mañjuśrīkumārabhūta）說：『你，曼殊室利童真（Mañjuśrīkumārabhūta），爲了利益有情眾生而披上堅固的盔甲，以巧妙的方便法門調伏有情眾生，以種種變化的色身，佛、菩薩、緣覺、聲聞攝受有情眾生，為他們說法，使他們覺悟。』 這時，曼殊室利童真菩薩（Mañjuśrīkumārabhūta）對佛說：『世尊，佛頂真言（Buddha-uṣṇīṣa-mantra）的三摩地（Samādhi）修行，有多少種名號的差別？世尊在世界中運轉。』 佛說：『所謂的名號有俱摩羅（Kumāra），名印捺啰帝（Indratī），名鑠羯啰（Śakra），名壞宮（ ভাঙ্গা宮？），名梵王（Brahmā），名毗鈕（Viṣṇu），名大自在（Maheśvara），名自在（Īśvara），名劫比羅（Kapila），名部丹多（Būḍānta），名牟尼（Muni），名底哩他（Tīrtha），名羯啰沙（Karaśa），名地（Dhṛti），名部彌（Bhūmi），名持寶（Dharaṇidhara），名彌也彌也娑（Meyameyasa），名一切去（Sarvagata），名一切處面（Sarvatramukha），名濕嚩（Śiva），名寂靜（Śānta），名涅槃（Nirvāṇa）。』
【English Translation】 English version Eye These original form paintings, with the radiance of the golden rising sun, all sit upon lotuses; they dwell in the body of mantra. These supreme and subtle images, among all the crown achievements, are cultivated with good ritual rules; one should paint images like these. Those well-versed in the teachings, pure artisans, using brushes made of yak hair, should select auspicious trees. Using this wood as a board, these Buddha images should be painted according to the Dharma. One should sit on a mat of thatch when painting these Buddha images. Obtaining these common images, everything will be accomplished. In the past, this was Mañjuśrīkumārabhūta (妙音童真, Youthful Mañjuśrī), a person of incomparable majesty, from whose body light emanated. Like the light of a mass of fire, possessing various peaceful delights, illuminating my three realms of existence (trayo bhava, desire realm, form realm, formless realm). Such a seed of light, emanating from the body of Mañjuśrī (妙音), at that time, one obtains the three grounds (trayo bhūmi), The great majesty of the five superknowledges (pañcābhijñā), then becomes a Bodhisattva, For the benefit of sentient beings, the Buddha-uṣṇīṣa (佛頂, Buddha's crown) is inconceivable; one's own self is the Tathāgata (如來, Thus Come One), the form of Samādhi (三摩地, concentration), Revealing to sentient beings, transforming in the three realms of existence (trayo bhava), All forms of the Buddha, manifesting as a wheel-turning king (cakravartin) through meditation, Expounding the great mantra king (mahā-mantra-rāja), capable of benefiting sentient beings, like a wish-fulfilling jewel. At that time, the World-Honored One said to Mañjuśrīkumārabhūta (曼殊室利童真菩薩, Youthful Mañjuśrī Bodhisattva): 'You, Mañjuśrīkumārabhūta (曼殊室利童真, Youthful Mañjuśrī), wear the great armor for the benefit of sentient beings, skillfully subdue sentient beings with expedient means, with various transformed bodies, Buddhas, Bodhisattvas, Pratyekabuddhas, and Śrāvakas embrace sentient beings and teach them the Dharma, causing them to awaken.' At that time, Mañjuśrīkumārabhūta (曼殊室利童真菩薩, Youthful Mañjuśrī Bodhisattva) said to the Buddha: 'World-Honored One, how many different names are there for the practice of Samādhi (三摩地, concentration) of the Buddha-uṣṇīṣa-mantra (佛頂真言, Buddha's crown mantra)? World-Honored One revolves in the world.' The Buddha said: 'The so-called names are Kumāra (俱摩羅), Indratī (印捺啰帝), Śakra (鑠羯啰), ভাঙ্গা宮？, Brahmā (梵王), Viṣṇu (毗鈕), Maheśvara (大自在), Īśvara (自在), Kapila (劫比羅), Būḍānta (部丹多), Muni (牟尼), Tīrtha (底哩他), Karaśa (羯啰沙), Dhṛti (地), Bhūmi (部彌), Dharaṇidhara (持寶), Meyameyasa (彌也彌也娑), Sarvagata (一切去), Sarvatramukha (一切處面), Śiva (濕嚩), Śānta (寂靜), Nirvāṇa (涅槃).'
己化名變化。名難摧名天。名阿蘇羅名主。名尊名主宰。名最勝名引導。名調伏者名福。名吉祥名一切義成就。名世尊名商羯啰。名作寂名空。名勝義名不實。名感名名稱。名與者名悲者。名慧名三摩地。名慈名水天。名師子名犎牛。名天名龍。名藥叉名仙名大仙名作者。名流出者名世主。名毗摩質多羅名三目。名千眼名清凈。名威靈名三摩地。名三摩地出生名三摩地生。名才士名啰惹。名丈夫師子名丈夫主。名勝義名勝義實。名證名證實。名三界主名世尊。名無主名主。名眼名實。名夢蓮華名光。名火名鬼主。名離欲名寂靜欲。名遠離欲名遠離過。名壞過名盡過。名摧過名健軍主。名大王名護世。名持地名翳啰靺多。名香象名白蓮華。名說空名現空。名現悲名現道。名有名不有名分別。名無分別名離分別。名壞分別名護世。名善國名共許。名夜摩名施財。名嚩嚕拏名俱尾羅。名持國名善現。名蘇彌盧名金剛。名如金剛名天妙。名天妙趣名勇猛。名大勇猛名能生。名大能生名常。名無常名常無常。名轉輪王真言名大真言。名大藥名論師。名大論師名勝名無上。名白名說白。名丈夫名說丈夫。名娑竭羅名大娑竭羅名海名大海。名烏娜地名月。名日名羅摩。名洛乞叉么拏名想莊嚴。名云名大云。名聚名大聚。名不相似名羅
【現代漢語翻譯】 現代漢語譯本 己化名變化（多種化身）。名難摧名天（不可摧毀的天神）。名阿蘇羅名主（阿修羅之主）。名尊名主宰（至尊的主宰）。名最勝名引導（最殊勝的引導者）。名調伏者名福（調伏者，帶來福祉）。名吉祥名一切義成就（吉祥，成就一切意義）。名世尊名商羯啰（世尊，商羯啰）。名作寂名空（帶來寂靜，空性）。名勝義名不實（勝義，非真實）。名感名名稱（感受，名稱）。名與者名悲者（給予者，悲憫者）。名慧名三摩地（智慧，三摩地）。名慈名水天（慈悲，水天）。名師子名犎牛（獅子，犎牛）。名天名龍（天，龍）。名藥叉名仙名大仙名作者（藥叉，仙，大仙，創造者）。名流出者名世主（流出者，世界之主）。名毗摩質多羅名三目（毗摩質多羅，三目）。名千眼名清凈（千眼，清凈）。名威靈名三摩地（威靈，三摩地）。名三摩地出生名三摩地生（從三摩地出生，三摩地所生）。名才士名啰惹（才士，國王）。名丈夫師子名丈夫主（大丈夫獅子，大丈夫之主）。名勝義名勝義實（勝義，勝義的真實）。名證名證實（證悟，證實）。名三界主名世尊（三界之主，世尊）。名無主名主（無主，主）。名眼名實（眼，真實）。名夢蓮華名光（夢蓮花，光）。名火名鬼主（火，鬼主）。名離欲名寂靜欲（離欲，寂靜的慾望）。名遠離欲名遠離過（遠離慾望，遠離過失）。名壞過名盡過（摧毀過失，窮盡過失）。名摧過名健軍主（摧毀過失，健軍之主）。名大王名護世（大王，護世）。名持地名翳啰靺多（持地，翳啰靺多）。名香象名白蓮華（香象，白蓮花）。名說空名現空（說空，顯現空性）。名現悲名現道（顯現悲憫，顯現道路）。名有名不有名分別（有名，無名，分別）。名無分別名離分別（無分別，離分別）。名壞分別名護世（摧毀分別，護世）。名善國名共許（善國，共許）。名夜摩名施財（夜摩，施財）。名嚩嚕拏名俱尾羅（嚩嚕拏，俱尾羅）。名持國名善現（持國，善現）。名蘇彌盧名金剛（蘇彌盧，金剛）。名如金剛名天妙（如金剛，天妙）。名天妙趣名勇猛（天妙趣，勇猛）。名大勇猛名能生（大勇猛，能生）。名大能生名常（大能生，常）。名無常名常無常（無常，常無常）。名轉輪王真言名大真言（轉輪王真言，大真言）。名大藥名論師（大藥，論師）。名大論師名勝名無上（大論師，殊勝，無上）。名白名說白（白，說白）。名丈夫名說丈夫（丈夫，說丈夫）。名娑竭羅名大娑竭羅（娑竭羅，大娑竭羅）。名海名大海（海，大海）。名烏娜地名月（烏娜地，月）。名日名羅摩（日，羅摩）。名洛乞叉么拏名想莊嚴（洛乞叉么拏，想莊嚴）。名云名大云（云，大云）。名聚名大聚（聚，大聚）。名不相似名羅（不相似，羅）
【English Translation】 English version He is named Transformation (various incarnations). Named Indestructible Heaven (an indestructible deity). Named Lord of Asuras (Lord of the Asuras). Named Venerable, named Master (the venerable master). Named Supreme Victory, named Guide (the supreme guide). Named Subduer, named Blessing (the subduer, bringing blessings). Named Auspicious, named Accomplisher of All Meanings (auspicious, accomplishing all meanings). Named World Honored One, named Shankara (World Honored One, Shankara). Named Maker of Silence, named Emptiness (bringing silence, emptiness). Named Ultimate Truth, named Unreal (ultimate truth, unreal). Named Sensation, named Name (sensation, name). Named Giver, named Compassionate One (giver, compassionate one). Named Wisdom, named Samadhi (wisdom, samadhi). Named Loving-kindness, named Water God (loving-kindness, water god). Named Lion, named Humped Bull (lion, humped bull). Named God, named Dragon (god, dragon). Named Yaksha, named Immortal, named Great Immortal, named Creator (yaksha, immortal, great immortal, creator). Named Emanator, named Lord of the World (emanator, lord of the world). Named Vipracitti, named Three-Eyed (Vipracitti, three-eyed). Named Thousand-Eyed, named Pure (thousand-eyed, pure). Named Majestic Power, named Samadhi (majestic power, samadhi). Named Born from Samadhi, named Produced by Samadhi (born from samadhi, produced by samadhi). Named Talented Man, named Raja (talented man, king). Named Lion Among Men, named Lord Among Men (lion among men, lord among men). Named Ultimate Truth, named Reality of Ultimate Truth (ultimate truth, reality of ultimate truth). Named Realization, named Verified (realization, verified). Named Lord of the Three Realms, named World Honored One (lord of the three realms, world honored one). Named Without a Lord, named Lord (without a lord, lord). Named Eye, named Reality (eye, reality). Named Dream Lotus, named Light (dream lotus, light). Named Fire, named Lord of Ghosts (fire, lord of ghosts). Named Detached from Desire, named Peaceful Desire (detached from desire, peaceful desire). Named Far from Desire, named Far from Fault (far from desire, far from fault). Named Destroyer of Faults, named Exhausted of Faults (destroyer of faults, exhausted of faults). Named Crushing Faults, named Lord of the Strong Army (crushing faults, lord of the strong army). Named Great King, named Protector of the World (great king, protector of the world). Named Earth Holder, named Airavata (earth holder, Airavata). Named Fragrant Elephant, named White Lotus (fragrant elephant, white lotus). Named Speaking of Emptiness, named Manifesting Emptiness (speaking of emptiness, manifesting emptiness). Named Manifesting Compassion, named Manifesting the Path (manifesting compassion, manifesting the path). Named Having Name, named Not Having Name, named Discrimination (having name, not having name, discrimination). Named Without Discrimination, named Apart from Discrimination (without discrimination, apart from discrimination). Named Destroyer of Discrimination, named Protector of the World (destroyer of discrimination, protector of the world). Named Good Country, named Commonly Accepted (good country, commonly accepted). Named Yama, named Bestower of Wealth (Yama, bestower of wealth). Named Varuna, named Kubera (Varuna, Kubera). Named Upholder of the Nation, named Well Manifested (upholder of the nation, well manifested). Named Sumeru, named Vajra (Sumeru, vajra). Named Like Vajra, named Heavenly Wonder (like vajra, heavenly wonder). Named Heavenly Wonder Interest, named Courageous (heavenly wonder interest, courageous). Named Great Courageous, named Able to Produce (great courageous, able to produce). Named Great Able to Produce, named Constant (great able to produce, constant). Named Impermanent, named Constant and Impermanent (impermanent, constant and impermanent). Named Wheel-Turning King Mantra, named Great Mantra (wheel-turning king mantra, great mantra). Named Great Medicine, named Philosopher (great medicine, philosopher). Named Great Philosopher, named Victorious, named Supreme (great philosopher, victorious, supreme). Named White, named Speaking of White (white, speaking of white). Named Man, named Speaking of Man (man, speaking of man). Named Sagara, named Great Sagara (Sagara, great Sagara). Named Sea, named Great Sea (sea, great sea). Named Udadhi, named Moon (Udadhi, moon). Named Sun, named Rama (sun, Rama). Named Lakshmana, named Adornment of Thought (Lakshmana, adornment of thought). Named Cloud, named Great Cloud (cloud, great cloud). Named Gathering, named Great Gathering (gathering, great gathering). Named Dissimilar, named Ra (dissimilar, Ra)
睺。名軍名大軍。名群名大群。名人主名大人主。名水藏名大水藏。名龍象名師子驍勇。名奇特名希熙。名大希熙。名財。名大財名具財。名大財寶名阿羅漢害煩惱。名幻化者名持幻化。名變化名作變化。名具義名能鬥戰。名非異名不異。名命名非命。名山名大山。名難壞名安樂慈住。名神通名具力。名具慧名不相似光。又曼殊師利童子。於我作如是知。名不滅不生。名真如名真性。名實際名實性。名眾法名法界。名涅槃名實。名無二名有相。名純名意成。曼殊室利童子。於此娑河世界。知我名如來名佛。名大師人天作。如是知我名離欲。童真於此世界。調伏有情行意趣中。成熟五阿僧祇百千為愚夫聲聞。示現名。作如是言說。知我爾所名號。調伏成熟眾生故。于諸契經中說。如是童真于洹河沙數佛世界中。以種種名號有情知我。童子隨調伏成熟有情。如來說法。如來無所分別無功用。無量種真言色身事相而轉。
爾時世尊復告曼殊室利菩薩言而說伽他曰。
白分善時日 于端嚴宿曜 澡洗著凈衣 齋戒住儀軌 八日十三日 十四十五日 或用於五日 依儀軌而作 護摩及供養 應施於八方 于如是等日 慇勤而供養 諸佛及緣覺 大威德聲聞 觀自在菩薩 金剛手大力
【現代漢語翻譯】 現代漢語譯本 『睺』。名為『軍』，又名『大軍』。名為『群』，又名『大群』。名為『人主』，又名『大人主』。名為『水藏』，又名『大水藏』。名為『龍象』，又名『師子驍勇』。名為『奇特』，又名『希熙』。名為『大希熙』。名為『財』。名為『大財』，又名『具財』。名為『大財寶』，又名『阿羅漢害煩惱』（指斷除煩惱的阿羅漢）。名為『幻化者』，又名『持幻化』。名為『變化』，又名『作變化』。名為『具義』，又名『能鬥戰』。名為『非異』，又名『不異』。名為『命名非命』。名為『山』，又名『大山』。名為『難壞』，又名『安樂慈住』。名為『神通』，又名『具力』。名為『具慧』，又名『不相似光』。又，曼殊師利（Manjusri）童子，對我作如是知。名為『不滅不生』。名為『真如』。名為『真性』。名為『實際』。名為『實性』。名為『眾法』。名為『法界』。名為『涅槃』。名為『實』。名為『無二』。名為『有相』。名為『純』。名為『意成』。曼殊室利（Manjusri）童子，於此娑婆（Saha）世界，知我名為『如來』，名為『佛』，名為『大師人天作』。如是知我名為『離欲』。童真於此世界，調伏有情行意趣中，成熟五阿僧祇百千為愚夫聲聞，示現名。作如是言說。知我爾所名號。調伏成熟眾生故。于諸契經中說。如是童真于洹河沙數佛世界中。以種種名號有情知我。童子隨調伏成熟有情。如來說法。如來無所分別無功用。無量種真言色身事相而轉。 爾時世尊復告曼殊室利（Manjusri）菩薩言而說伽他曰： 白分善時日 于端嚴宿曜 澡洗著凈衣 齋戒住儀軌 八日十三日 十四十五日 或用於五日 依儀軌而作 護摩及供養 應施於八方 于如是等日 慇勤而供養 諸佛及緣覺 大威德聲聞 觀自在菩薩 金剛手大力
【English Translation】 English version 『Hu』. Named 『Jun』, also named 『Da Jun』. Named 『Qun』, also named 『Da Qun』. Named 『Ren Zhu』, also named 『Da Ren Zhu』. Named 『Shui Zang』, also named 『Da Shui Zang』. Named 『Long Xiang』, also named 『Shi Zi Xiao Yong』. Named 『Qi Te』, also named 『Xi Xi』. Named 『Da Xi Xi』. Named 『Cai』. Named 『Da Cai』, also named 『Ju Cai』. Named 『Da Cai Bao』, also named 『Arhat Hai Fan Nao』 (referring to an Arhat who has eliminated afflictions). Named 『Huan Hua Zhe』, also named 『Chi Huan Hua』. Named 『Bian Hua』, also named 『Zuo Bian Hua』. Named 『Ju Yi』, also named 『Neng Dou Zhan』. Named 『Fei Yi』, also named 『Bu Yi』. Named 『Ming Ming Fei Ming』. Named 『Shan』, also named 『Da Shan』. Named 『Nan Huai』, also named 『An Le Ci Zhu』. Named 『Shen Tong』, also named 『Ju Li』. Named 『Ju Hui』, also named 『Bu Xiang Si Guang』. Furthermore, Manjusri Bodhisattva, knows me as such. Named 『Bu Mie Bu Sheng』. Named 『Zhen Ru』 (Tathata). Named 『Zhen Xing』 (True Nature). Named 『Shi Ji』 (Reality). Named 『Shi Xing』 (Real Nature). Named 『Zhong Fa』 (All Dharmas). Named 『Fa Jie』 (Dharma Realm). Named 『Nie Pan』 (Nirvana). Named 『Shi』 (Truth). Named 『Wu Er』 (Non-duality). Named 『You Xiang』 (Having Form). Named 『Chun』 (Pure). Named 『Yi Cheng』 (Mind-made). Manjusri Bodhisattva, in this Saha world, knows me as 『Tathagata』, as 『Buddha』, as 『Great Master of Humans and Devas』. Thus, knows me as 『Li Yu』 (Free from Desire). The pure youth, in this world, in the process of subduing sentient beings' actions and intentions, matures five Asamkhya hundreds of thousands into foolish Shravakas, manifesting names. Speaking thus, knowing my names, for the sake of subduing and maturing sentient beings, it is said in various sutras. Thus, the pure youth, in Buddha worlds as numerous as the sands of the Ganges River, sentient beings know me by various names. The youth follows the subduing and maturing of sentient beings. The Tathagata teaches the Dharma. The Tathagata is without discrimination, without effort, transforming with immeasurable kinds of mantras, forms, and events. At that time, the World Honored One again told Manjusri Bodhisattva and spoke in verse: During the auspicious white part of the day, on an auspicious constellation, Bathe and wear clean clothes, observe precepts and abide by the rules. The eighth day, the thirteenth day, the fourteenth day, the fifteenth day, Or use the fifth day, acting according to the rules. Homa and offerings should be given in the eight directions. On such days, diligently make offerings. To all Buddhas and Pratyekabuddhas, great majestic Shravakas, Avalokiteshvara Bodhisattva, Vajrapani with great strength.
常憶念此等 修行者慇勤 供養如是等 菩薩威德者 聖天悉歡喜 明天威德者 於此修行人 悉皆而歡喜 行者於世天 供養不應禮 一切諸真言 威力不思議 新產及死家 殘食及祭食 月經女作食 及以彼家食 旃陀羅家食 臭穢陳宿食 再經于烝煮 如上所說食 行者不應食 及獻聖眾食 亦不應食啖 如是等之家 悉不往飲食 及不往止宿 破壞悉地故 修行者當應 三時歸三寶 應發菩提心 而作三種凈 身凈及語凈 意凈第三種 常觀於六念 如是常修行 日日受八戒 當住于律儀 應作如是言 阿阇梨存念 稱名我某甲 始從於今日 至明日出時 而於其中間 不斷一切命 不盜他財物 梵行不淫慾 不作于欺誑 不歌舞作樂 不香鬘涂彩 不飲酒放逸 不應非時食 不臥高大床 如羅漢己持 我今亦如是
爾時釋迦牟尼世尊。觀察金剛手菩薩。說輪王佛頂世間出世間上上真言明教。應三肘或兩肘。隨意大小應作。取細紲去毛髮者。以香湯令凈洗。安於東面。于吉日宿直。如先所說畫像法。畫人應授與八支戒。其畫人諸根圓具。成就十善業道者。于彩色中不應用皮膠。畫佛
【現代漢語翻譯】 現代漢語譯本 常常憶念這些精勤的修行者，供養這些具有威德的菩薩。 聖天（指諸天神）都歡喜，具有威德的明天（指具有光明威德的天神）也歡喜，對於這些修行人，他們都感到歡喜。 修行人不應該供養或禮拜世間的天神，因為一切真言（mantra）的威力不可思議。 新生產婦的家、死者的家、殘餘的食物和祭祀過的食物、月經來潮的女人所做的食物，以及那些人家裡的食物、旃陀羅（Candala，指印度種姓制度中的賤民）家的食物、腐臭不潔的陳舊食物、再次經過蒸煮的食物，以及如上所說的食物，修行者都不應該食用，也不應該獻給聖眾。 也不應該吃喝，像這樣的家庭，都不應該前往飲食，也不應該前往住宿，因為這會破壞悉地（siddhi，成就）。修行者應當在三個時辰歸依三寶（佛、法、僧），應當發起菩提心（bodhicitta，覺悟之心），並且做到三種清凈：身凈、語凈、意凈這第三種清凈，常常觀想六念（唸佛、念法、念僧、念戒、念施、念天）。 像這樣常常修行，每天受持八戒（不殺生、不偷盜、不淫慾、不妄語、不飲酒、不非時食、不歌舞觀聽及涂香、不坐臥高廣大床），應當安住于律儀（vinaya，戒律），應當這樣說： 『阿阇梨（Acarya，導師）請存念，弟子某甲（指自己的名字），從今天開始，到明天日出之時，在這期間，不斷絕一切生命，不偷盜他人的財物，奉行梵行（brahmacarya，清凈行）不淫慾，不作欺騙的行為，不歌舞作樂，不用香鬘塗抹身體，不飲酒放縱，不應該在非時食用，不臥高大的床。如同阿羅漢（Arhat，已證悟者）所持守的，我今天也這樣持守。』
這時，釋迦牟尼世尊（Sakyamuni Buddha）觀察金剛手菩薩（Vajrapani Bodhisattva），宣說輪王佛頂世間出世間上上真言明教。應該用三肘或兩肘的長度，隨意大小製作。取用細繩去除毛髮，用香湯洗凈，安放在東面。在吉祥的日子裡，如先前所說的畫像法，畫像的人應該被授予八支戒。畫像的人諸根圓滿，成就十善業道（不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪慾、不嗔恚、不邪見）的人。在彩色中不應該使用皮膠。畫佛。
【English Translation】 English version Always remember these diligent practitioners, and make offerings to these majestic Bodhisattvas (beings who are on the path to enlightenment). The holy heavens (referring to the deities) are all pleased, and the majestic bright heavens (referring to deities with bright majesty) are also pleased; they are all delighted with these practitioners. Practitioners should not offer or pay homage to worldly deities, because the power of all mantras (sacred utterances) is inconceivable. The house of a newly delivered woman, the house of the deceased, leftover food and food offered in sacrifices, food made by a menstruating woman, and food from those houses, the food from the house of a Candala (an outcaste in the Indian caste system), foul and unclean stale food, food that has been steamed or boiled again, and the food mentioned above, practitioners should not eat, nor should they offer it to the holy assembly. Nor should they eat or drink in such families, nor should they go to eat or stay overnight, because this will destroy siddhi (spiritual power or accomplishment). Practitioners should take refuge in the Three Jewels (Buddha, Dharma, Sangha) at three times of the day, should generate bodhicitta (the mind of enlightenment), and should practice the three kinds of purity: purity of body, purity of speech, and purity of mind as the third kind of purity, and constantly contemplate the six recollections (recollection of the Buddha, the Dharma, the Sangha, morality, generosity, and the devas). Practicing like this constantly, observing the eight precepts (not killing, not stealing, not engaging in sexual misconduct, not lying, not drinking intoxicants, not eating at improper times, not indulging in singing, dancing, and adornments, not using high or luxurious beds) every day, one should abide by the vinaya (moral discipline), and should say thus: 'Acarya (teacher), please remember, I, so-and-so (state your name), from today until sunrise tomorrow, during this time, I will not kill any living being, I will not steal the property of others, I will practice brahmacarya (celibacy), I will not engage in sexual misconduct, I will not engage in deceptive behavior, I will not sing or dance for entertainment, I will not use fragrant garlands to adorn my body, I will not drink intoxicants to become reckless, I should not eat at improper times, I will not lie on high or luxurious beds. As an Arhat (enlightened being) upholds, so do I uphold today.'
At that time, Sakyamuni Buddha (the historical Buddha) observed Vajrapani Bodhisattva (a powerful protector deity), and proclaimed the supreme mantra teaching of the Wheel-Turning King Buddha's Crown, both worldly and otherworldly. It should be made with a length of three cubits or two cubits, according to the desired size. Take a fine rope, remove the hair, wash it clean with fragrant water, and place it on the east side. On an auspicious day, as described in the previous method of painting images, the person painting the image should be given the eight precepts. The person painting the image should have complete faculties and have accomplished the ten virtuous actions (not killing, not stealing, not committing sexual misconduct, not lying, not speaking harshly, not speaking divisively, not speaking idly, not being greedy, not being angry, not holding wrong views). Animal glue should not be used in the colors. Paint the Buddha.
形像。身如金色作說法印。于白蓮華上結跏趺坐。如來遍身光明熾盛。從光中出衆多輪。從頂出光明。背後上應畫山峰。于下右邊應畫持誦者。如本形持香爐瞻仰世尊勢。秘密主此是輪王佛最勝畫像法。一切如來之所略說。為令愍念有情故說。爾時世尊說伽他曰。
若見此佛像 一切佛所說 略說微妙像 能滅諸罪業 一切諸功德 悉皆到彼岸 諸天龍供養 若見此勝像 是人天供養 現世得成就 由此真言力 由見此像故 此即多佛說 悉皆而稱讚 為彼成就故 決定獲悉地 功德皆增長 由見此像故 諸罪悉皆滅 此像為最勝 獲四如意足 功德如大海 獲得勝智慧 由修輪王明 得清凈無垢 智慧皆殊勝 成佛兩足尊 人天咸供養 由持此真言 轉輪殊勝王 是人清凈者 修真言行者 此是諸佛體 威德無與等 不思議最勝 天龍及藥叉 羅剎與步多 必舍遮起尸 是等威德者 見修頂輪王 成就持明者 悉皆而消融 帝釋大威德 若見成就者 分座而同坐 及余威德天 三界無有比 與悉地者等 若見彼不起 頭破作七分 設於俱胝劫 世尊若自說 功德無有盡 頂王不思議 若人修
【現代漢語翻譯】 現代漢語譯本 形象：身體呈現金色，結說法印（佛教手印之一，象徵佛陀說法），于白蓮花上結跏趺坐（佛教坐姿，雙腿盤起）。如來（佛陀的稱號）全身光明熾盛，從光中涌現出眾多輪（佛教象徵，代表佛法的傳播）。從頭頂發出光明，背後上方應畫山峰。在下方右邊應畫持誦者，如原本的形象一樣手持香爐，瞻仰世尊的威勢。秘密主（金剛手菩薩的別稱），這就是輪王佛（轉輪聖王佛）最殊勝的畫像法。這是一切如來所略說的，爲了憐憫有情眾生而說。當時世尊說偈語道：
『若見此佛像，一切佛所說，略說微妙像，能滅諸罪業。 一切諸功德，悉皆到彼岸，諸天龍供養，若見此勝像。 是人天供養，現世得成就，由此真言力，由見此像故。 此即多佛說，悉皆而稱讚，為彼成就故，決定獲悉地（成就）。 功德皆增長，由見此像故，諸罪悉皆滅，此像為最勝。 獲四如意足（神通），功德如大海，獲得勝智慧，由修輪王明（輪王佛的明咒）。 得清凈無垢，智慧皆殊勝，成佛兩足尊（佛陀的尊稱），人天咸供養。 由持此真言，轉輪殊勝王，是人清凈者，修真言行者。 此是諸佛體，威德無與等，不思議最勝，天龍及藥叉（夜叉）。 羅剎（羅剎）與步多（部多），必舍遮（毗舍遮）起尸（殭屍），是等威德者，見修頂輪王（修習頂輪王法的人）。 成就持明者（持咒成就的人），悉皆而消融，帝釋（帝釋天）大威德，若見成就者。 分座而同坐，及余威德天，三界無有比，與悉地者等。 若見彼不起，頭破作七分，設於俱胝劫（無數劫），世尊若自說。 功德無有盡，頂王不思議，若人修』
【English Translation】 English version The image: The body is golden in color, making the gesture of teaching the Dharma (a Buddhist mudra symbolizing the Buddha's teaching), seated in the lotus position (padmasana) on a white lotus. The Tathagata (an epithet of the Buddha) is radiant with light, and from the light emerge numerous wheels (a Buddhist symbol representing the propagation of the Dharma). Light emanates from the crown of the head, and above the back, a mountain peak should be painted. Below, on the right side, the practitioner should be depicted, holding an incense burner in their original form, reverently gazing at the majestic World-Honored One. Secret Lord (another name for Vajrapani), this is the most supreme method for creating an image of the Wheel-Turning King Buddha (Cakravartin Buddha). This is a brief explanation given by all the Tathagatas, spoken out of compassion for sentient beings. At that time, the World-Honored One spoke in verse:
'If one sees this Buddha image, as spoken by all Buddhas, this briefly described, subtle image can extinguish all sins. All merits will reach the other shore, and gods and dragons will make offerings if they see this supreme image. Such a person is worthy of offerings from humans and gods, and will attain accomplishment in this life, through the power of this mantra, by seeing this image. This is what many Buddhas have said, all praising it, for the sake of their accomplishment, one will definitely obtain siddhi (accomplishment). Merits will all increase, by seeing this image, all sins will be extinguished, this image is the most supreme. One will obtain the four miraculous feet (siddhis), merits like the great ocean, one will obtain supreme wisdom, by practicing the Wheel-Turning King's mantra (the mantra of the Wheel-Turning King Buddha). One will obtain purity and be without defilement, wisdom will be especially supreme, becoming a Buddha, the two-legged honored one (an epithet of the Buddha), worshiped by humans and gods. By holding this mantra, the supreme Wheel-Turning King, this person is pure, a practitioner of mantra practice. This is the body of all Buddhas, whose power and virtue are unmatched, inconceivable and most supreme, gods, dragons, and yakshas (yakshas). Rakshasas (rakshasas) and bhutas (bhutas), pisachas (pisachas), and corpses, these powerful beings, upon seeing the practitioner of the Crown Wheel King (one who practices the Crown Wheel King Dharma). Those who have accomplished mantra-holding will all dissolve, Indra (Indra), the great and powerful, if he sees an accomplished one. Will share a seat and sit together, and other powerful gods, there is no comparison in the three realms, equal to those with siddhi. If they see him and do not rise, their heads will break into seven pieces, even if it were for countless kalpas (aeons), if the World-Honored One were to speak himself. The merits would be endless, the Crown King is inconceivable, if a person practices.'
此者 彼成就最勝 得為忉利王 彼人終不死 無量俱胝眾 圍繞往余剎 變身如佛形 化諸有情類 變身金剛手 利樂諸有情 化作天帝釋 或現於梵王 調伏諸有情 變現為帝釋 有大威神通 拔濟諸惡趣 地獄夜摩界 餓鬼及傍生 于城邑聚落 曠野及山林 變化諸資具 飲食妙臥具 愍念諸有情 悉皆而給施 我略說頂論 修行持明者 獲得五神通 則成大菩薩 人中最勝尊
菩提場所說一字頂輪王經密印品第八
爾時釋迦牟尼佛。告一切菩薩眾。善男子汝等應受一切如來出生大三摩地。無比力超勝一切如來。住真言身一切如來族真實大印真言。無比威光神通。流出無邊奇特。現威神力能生一切菩薩。能摧一切俱胝魔。攝伏一切菩薩。令難調之人起于慈心。善男子能成辦一切事業。我今說大印。爾時金剛手白佛言。世尊世尊唯愿說從一切如來支分出生大印真言。為眾生利益故。作易方便成就。佛言汝當諦聽我為汝說。我今分別解說。
二手內相叉作拳。豎二大指。此是一切如來心印。即此印屈左大指入掌。是為持蓮華者印。即前印屈右大指入掌。左大指直豎。是持金剛者印真言曰。
曩謨薩嚩沒馱冒地薩怛嚩(二合)南
【現代漢語翻譯】 現代漢語譯本： 此人成就最殊勝， 能夠成為忉利天（Trayastrimsa）之王，此人終將不死。 無量俱胝（koti，古代印度計數單位，表示千萬）的眾生圍繞著他，前往其餘的佛國剎土。 他變化身形如同佛陀，化度各種有情眾生。 變化身形為金剛手（Vajrapani），利益安樂一切有情。 化作天帝釋（Sakra devanam Indra），或者顯現為梵天王（Brahma）， 調伏各種有情眾生，變化顯現為帝釋天。 具有廣大的威德神通力，救拔濟度各種惡趣眾生。 包括地獄、夜摩界（Yama，地獄），餓鬼以及傍生（動物）。 在城邑、村落，曠野以及山林中， 變化出各種資生用具，飲食以及美妙的臥具， 憐憫關懷各種有情眾生，全部都給予佈施。 我簡略地說一下頂輪王經，修行持明（Vidyadhara）的人， 獲得五種神通，就能成為大菩薩， 是人中最殊勝的尊者。
《菩提場所說一字頂輪王經》密印品第八
這時，釋迦牟尼佛（Sakyamuni Buddha）告訴一切菩薩眾：『善男子，你們應當接受一切如來出生的大三摩地（Samadhi，禪定），具有無比的力量，超勝一切如來，安住于真言身，是一切如來族的真實大印真言，具有無比的威光神通，流出無邊的奇特景象，顯現威神力，能夠生出一切菩薩，能夠摧伏一切俱胝數的魔眾，攝伏一切菩薩，使難以調伏的人發起慈悲心。善男子，能夠成辦一切事業。我現在宣說大印。』 這時，金剛手（Vajrapani）菩薩對佛說：『世尊，世尊，唯愿您宣說從一切如來支分出生的大印真言，爲了眾生的利益，使之容易修習成就。』 佛說：『你們應當仔細聽，我為你們宣說，我現在分別解說。』
兩手在內相交叉握拳，豎起兩個大拇指，這是一切如來的心印。就在這個手印的基礎上，屈左手大拇指入掌心，這是持蓮花者（Padmapani）的手印。就在前一個手印的基礎上，屈右手大拇指入掌心，左手大拇指直豎，這是持金剛者（Vajrapani）的手印，真言是：
曩謨薩嚩沒馱冒地薩怛嚩(二合)南（Namo sarva buddha bodhisattvanam）
【English Translation】 English version: This one, achieving the most excellent, Will become the king of Trayastrimsa (忉利天, Heaven of the Thirty-three), that person will never die. Countless kotis (俱胝, ancient Indian unit of counting, ten million) of beings surround him, going to other Buddha-lands. He transforms his body like the Buddha, transforming all sentient beings. Transforming his body into Vajrapani (金剛手), benefiting and bringing joy to all sentient beings. Transforming into Sakra devanam Indra (天帝釋, Indra, ruler of the gods), or appearing as Brahma (梵王, Brahma), Subduing all sentient beings, transforming and appearing as Indra. Possessing great power and spiritual abilities, rescuing and delivering all beings from evil destinies. Including hells, the realm of Yama (夜摩界, the realm of the dead), hungry ghosts, and animals (傍生). In cities, villages, wildernesses, and forests, Transforming various necessities, food, and wonderful bedding, Having compassion for all sentient beings, giving them all as offerings. I briefly speak of the Crown Chakra King Sutra, those who practice and hold mantras (持明者, Vidyadhara), Obtaining the five supernormal powers, will become a great Bodhisattva, The most supreme and venerable among people.
The Eighth Chapter, Secret Mudras, of the One-Syllable Crown Chakra King Sutra Spoken at the Bodhi Tree
At that time, Sakyamuni Buddha (釋迦牟尼佛) told all the Bodhisattvas: 'Good men, you should receive the great Samadhi (三摩地, meditative absorption) born from all Tathagatas (如來), possessing unparalleled power, surpassing all Tathagatas, abiding in the mantra body, the true great mudra mantra of all Tathagata families, possessing unparalleled majestic light and spiritual powers, emanating boundless wonders, manifesting majestic spiritual power, able to generate all Bodhisattvas, able to destroy all kotis of demons, subduing all Bodhisattvas, causing those who are difficult to tame to arise with compassion. Good men, able to accomplish all undertakings. I now speak of the great mudra.' At that time, Vajrapani (金剛手) Bodhisattva said to the Buddha: 'World Honored One, World Honored One, may you please speak of the great mudra mantra born from the limbs of all Tathagatas, for the benefit of sentient beings, making it easy to practice and achieve.' The Buddha said: 'You should listen carefully, I will speak for you, I will now explain separately.'
With both hands crossed inward making fists, raise the two thumbs. This is the heart mudra of all Tathagatas. Based on this mudra, bend the left thumb into the palm. This is the mudra of the holder of the lotus (Padmapani, 持蓮花者). Based on the previous mudra, bend the right thumb into the palm, the left thumb straight up. This is the mudra of the holder of the vajra (Vajrapani, 持金剛者), the mantra is:
Namo sarva buddha bodhisattvanam (曩謨薩嚩沒馱冒地薩怛嚩(二合)南)
阿(引)尾啰吽欠
此是一切如來心印真言。秘密主此名大勤勇心真言。一切如來真實法。能解脫地獄傍生夜摩惡趣。能令一切有情作如來事。攝召一切菩薩。金剛手我略說。能召梵王帝釋夜摩水天俱尾羅等。住十地菩薩大自在者。尚能請召。何況余類。如前二手作拳。舒二中指豎相合。屈上第三節。屈二頭指互安於二大指甲上。此名輪王根本大印。恒河沙數量如來之所說。未來佛當說此大輪王印。此印名大印。說為輪王頂。此明即是佛利益有情故。智者成就人。若結此印處。諸惡魔障等。是處不敢住。秘密主此輪王根本印。一切如來之所宣說。于百俱胝劫。不能盡說其福利。設於千恒河沙數劫。亦不能說其功能福利讚揚威德。爾時如來說伽他曰。
智者若受持 大威德菩薩 俱胝魔羅眾 常不被沮壞 乃至百劫中 不墮于惡趣 若持輪王印 並誦是真言 由受持之福 如來大師說 于百俱胝劫 不能而讚歎 若有持此明 持戒精進者 應修此真言 輪王大力者 彼人不失慧 及不失正念 于千俱胝劫 未嘗有忘失
金剛手此大印。無比量力威德。準前根本印。二中指直豎合。是則高頂王印。以此于佛頂族中。為灌頂印。
以二手虛心合掌。屈二無名
【現代漢語翻譯】 現代漢語譯本 阿(引)尾啰吽欠 這是所有如來心印的真言。秘密主（Guhyapati，金剛手菩薩的別名）啊，這被稱為大勤勇心真言。這是一切如來真實的法，能夠解脫地獄、傍生（畜生）、夜摩（閻羅王）等惡趣的痛苦，能夠令一切有情眾生做如來的事業，攝召一切菩薩。金剛手（Vajrapani）我略微地說，它能召請梵王、帝釋（Indra）、夜摩、水天、俱尾羅（Kubera，財神）等，甚至能請召安住於十地菩薩的大自在者，更何況其餘的眾生。 如前一樣，雙手作拳，舒展二中指使其豎立並相合，彎曲中指上第三節，彎曲二頭指並使其互相安放在二大指的指甲上。這被稱為輪王根本大印。這是恒河沙數量的如來所說的，未來佛也將說這個大輪王印。此印名為大印，被認為是輪王的頂髻。這個明咒（vidya-mantra）即是佛爲了利益有情眾生而說的。有智慧且有所成就的人，如果結此印，那麼諸惡魔障礙等，不敢住在這個地方。秘密主啊，這個輪王根本印，是一切如來所宣說的，即使經過百俱胝劫（百億劫），也不能完全說完它的福利。即使經過千恒河沙數劫，也不能說完它的功能福利和讚揚它的威德。那時，如來說了這首伽陀（偈頌）： 『有智慧的人如果受持， 大威德菩薩， 俱胝（億）魔羅眾， 常常不能夠沮壞他。 乃至百劫中， 不墮落於惡趣。 如果持輪王印， 並且誦這個真言， 由於受持的福德， 如來大師說， 于百俱胝劫， 不能讚歎完畢。 如果有人持此明咒， 持戒且精進， 應當修習此真言， 輪王大力者， 這個人不失去智慧， 也不失去正念， 于千俱胝劫， 未曾有過忘失。』 金剛手（Vajrapani）啊，這個大印，具有無比量力的威德。按照前面的根本印，二中指直接豎立相合，這就是高頂王印。用這個印在佛頂族中，作為灌頂印。 以二手虛心合掌，彎曲二無名指。
【English Translation】 English version A(initial syllable) vi ra hum kham This is the heart-seal mantra of all Tathagatas (如來，one who has thus come). O Secret Lord (Guhyapati, another name for Vajrapani), this is called the Great Diligent Heart Mantra. This is the true Dharma of all Tathagatas, capable of liberating from the evil destinies of hell, animals, Yama (閻羅王，the lord of death), etc. It can enable all sentient beings to do the work of the Tathagatas and gather all Bodhisattvas. Vajrapani (金剛手，the vajra-bearing bodhisattva), I will briefly say, it can summon Brahma, Indra (帝釋，the king of gods), Yama, Varuna (水天，god of water), Kubera (俱尾羅，the god of wealth), etc. It can even summon the great self-masters who dwell in the ten Bhumis (十地，ten stages of bodhisattva path), let alone other beings. As before, make fists with both hands, extend the two middle fingers so that they stand upright and join together, bend the upper third joint of the middle fingers, bend the two index fingers and place them mutually on the nails of the two thumbs. This is called the Root Great Seal of the Wheel-Turning King. This is what the Tathagatas, as numerous as the sands of the Ganges, have spoken, and the future Buddhas will also speak of this Great Wheel-Turning King Seal. This seal is called the Great Seal and is considered the crown of the Wheel-Turning King. This vidya-mantra (明咒，knowledge-spell) is what the Buddha spoke for the benefit of sentient beings. If a wise and accomplished person makes this seal, then all evil demons and obstacles will not dare to dwell in that place. O Secret Lord, this Root Seal of the Wheel-Turning King is what all Tathagatas have proclaimed, and even after a hundred kotis (俱胝，ten million) of kalpas (劫，eon), its benefits cannot be fully described. Even after a thousand Ganges-sand kalpas, its functions, benefits, praise, and majestic power cannot be fully described. At that time, the Tathagata spoke this gatha (伽陀，verse): 『If a wise person upholds, The Great Majestic Bodhisattva, Kotis of Maras (魔羅，demons), Will not be able to destroy him. Even in a hundred kalpas, He will not fall into evil destinies. If one holds the Wheel-Turning King Seal, And recites this mantra, Due to the merit of upholding, The Tathagata, the great master, said, In a hundred kotis of kalpas, It cannot be praised completely. If someone holds this mantra, Is disciplined and diligent, He should practice this mantra, The Wheel-Turning King, the powerful one, That person will not lose wisdom, Nor will he lose right mindfulness, In a thousand kotis of kalpas, He has never forgotten.』 O Vajrapani (金剛手，the vajra-bearing bodhisattva), this great seal has immeasurable power and majesty. According to the previous root seal, the two middle fingers are directly erected and joined together, this is the High Crown King Seal. Use this seal in the Buddha-crown family as an empowerment seal. With both hands, make an empty-hearted joined palm, bend the two ring fingers.
指入于掌中。以二大指面。押二無名指甲上。屈二頭指相拄令圓。如傘蓋形。此名白傘蓋頂王印準前印舒二頭指。則是光聚頂王印。準前印以二頭指。各安中指第三節。是勝頂王印。是則吉祥法輪大印。名十二行相法輪印。一切佛之所說。能壞一切煩惱。若見此印。如親見如來。即此印以二頭指。㧙二中指背。即名煩惱雹印。亦名如來結跏印。
金剛手此等五大印。如來族中名轉輪王大印。秘密主此輪王大印等。煩惱雹。法輪。光聚頂。勝頂。高頂。並白傘蓋頂。如是等印。悉皆是輪王印。
以二手虛心合掌。雙屈二大指入掌中。此印名如來心印。亦名如來大勇猛印。
以此印真言。七遍加持心。先世流轉中所作一切罪。悉皆得除滅。即頂上解散。通一切成就。以此加持自身。即成一切如來之所加持身真言曰。
曩謨三滿多沒馱南唵麌那𠼝尾𠼝娑嚩(二合引)訶
此大真言同五字真言。修行以此護身。常應加持於心。兼用五字獲大威德力。
以二手虛心合掌。十指互相交。令虛其掌。此名一切辦事佛頂印真言曰。
曩謨三滿多沒馱南唵吒嚕(二合)滿馱娑嚩(二合引)訶(引)
金剛手此一切辦事真言。于佛頂教中。此是一切佛頂心。於一切事業處。當用。修行者
【現代漢語翻譯】 現代漢語譯本： 將（手印）指向掌心。用兩個大拇指的指面，按壓在兩個無名指的指甲上。彎曲兩個食指，使其指尖相抵成圓形，如同一把傘蓋的形狀。這稱為白傘蓋頂王印（Báisǎn gài dǐng wáng yìn）。 依照之前的印相，舒展開兩個食指，這就是光聚頂王印（Guāng jù dǐng wáng yìn）。依照之前的印相，將兩個食指，分別安放在中指的第三節上，這是勝頂王印（Shèng dǐng wáng yìn）。這就是吉祥法輪大印（Jíxiáng fǎlún dà yìn），也稱為十二行相法輪印（Shí'èr xíng xiàng fǎlún yìn）。這是一切佛所宣說的，能夠摧毀一切煩惱。如果見到此印，如同親眼見到如來。緊接著這個印，用兩個食指，按壓在中指的背部，就稱為煩惱雹印（Fánnǎo báo yìn），也稱為如來結跏印（Rúlái jié jiā yìn）。 金剛手（Jīngāng shǒu），這些五大印，在如來族中被稱為轉輪王大印（Zhuǎnlún wáng dà yìn）。秘密主（Mìmì zhǔ），這些輪王大印等，包括煩惱雹印、法輪印、光聚頂印、勝頂印、高頂印，以及白傘蓋頂印，像這些印，全部都是輪王印。 用兩手掌心相對合掌，兩個大拇指彎曲放入掌中，這個印稱為如來心印（Rúlái xīn yìn），也稱為如來大勇猛印（Rúlái dà yǒngměng yìn）。 用這個印和真言，加持心七遍，過去世流轉中所造作的一切罪業，全部都能夠消除滅盡。然後在頭頂上解開手印，通達一切成就。用這個加持自身，就成為一切如來所加持之身。真言如下： 曩謨三滿多沒馱南唵麌那𠼝尾𠼝娑嚩（二合引）訶 這個大真言等同於五字真言。修行者用這個來護身，經常應當加持於心。兼用五字真言，能夠獲得大威德力。 用兩手掌心相對合掌，十個手指互相交叉，使掌心空虛。這稱為一切辦事佛頂印（Yīqiè bànshì fódǐng yìn）。真言如下： 曩謨三滿多沒馱南唵吒嚕（二合）滿馱娑嚩（二合引）訶（引） 金剛手（Jīngāng shǒu），這個一切辦事真言，在佛頂教中，是一切佛頂心。在一切事業處，應當使用。修行者。
【English Translation】 English version: Point (the mudra) into the palm. Press the surfaces of the two thumbs onto the nails of the two ring fingers. Bend the two index fingers so that they touch each other at the tips, forming a circle, like the shape of an umbrella canopy. This is called the White Umbrella Canopy Top King Mudra (Báisǎn gài dǐng wáng yìn). Following the previous mudra, extend the two index fingers. This is the Light Cluster Top King Mudra (Guāng jù dǐng wáng yìn). Following the previous mudra, place the two index fingers on the third joint of the middle fingers respectively. This is the Victory Top King Mudra (Shèng dǐng wáng yìn). This is the Auspicious Dharma Wheel Great Mudra (Jíxiáng fǎlún dà yìn), also known as the Twelve Aspects Dharma Wheel Mudra (Shí'èr xíng xiàng fǎlún yìn). This is what all Buddhas have spoken, capable of destroying all afflictions. If one sees this mudra, it is as if one has personally seen the Tathagata. Immediately following this mudra, press the backs of the middle fingers with the two index fingers. This is called the Affliction Hail Mudra (Fánnǎo báo yìn), also known as the Tathagata's Lotus Position Mudra (Rúlái jié jiā yìn). Vajrapani (Jīngāng shǒu), these five great mudras are known as the Wheel-Turning King Great Mudra (Zhuǎnlún wáng dà yìn) in the Tathagata family. Secret Lord (Mìmì zhǔ), these Wheel King Great Mudras, including the Affliction Hail Mudra, Dharma Wheel Mudra, Light Cluster Top Mudra, Victory Top Mudra, High Top Mudra, and the White Umbrella Canopy Top Mudra, all these mudras are Wheel King Mudras. With both hands, palms together and hollow, bend the two thumbs into the palms. This mudra is called the Tathagata Heart Mudra (Rúlái xīn yìn), also known as the Tathagata Great Courage Mudra (Rúlái dà yǒngměng yìn). Using this mudra and mantra, bless the heart seven times. All the sins committed in previous lives of transmigration can be completely eradicated. Then, release the mudra above the head, achieving all accomplishments. By blessing oneself with this, one becomes the body blessed by all Tathagatas. The mantra is: Namo Samanta Buddhanam Om Huru Ghini Vivi Svaha (Namo Samanta Buddhanam Oṃ Huru Ghini Vivi Svāhā) This great mantra is equivalent to the Five Syllable Mantra. Practitioners should use this to protect themselves, and should often bless their hearts with it. Using it in conjunction with the Five Syllable Mantra, one can obtain great power and virtue. With both hands, palms together and hollow, interlock the ten fingers, leaving the palms hollow. This is called the All-Accomplishing Buddha Top Mudra (Yīqiè bànshì fódǐng yìn). The mantra is: Namo Samanta Buddhanam Om Taru Manda Svaha (Namo Samanta Buddhanam Oṃ Ṭaru Maṇḍa Svāhā) Vajrapani (Jīngāng shǒu), this All-Accomplishing Mantra, in the Buddha Top teachings, is the heart of all Buddha Tops. It should be used in all activities. Practitioners.
以此應護身。
以右手握大拇指作拳。以左手執袈裟角。此名錫杖印真言曰。
曩謨三滿多沒馱南唵度那(引)爾多啰拏吽(引)
此是錫杖明 能制難調者 護身故應用 常于成就處 應用錫杖印 印真言相應
先以左手仰掌安於臍下。以右手覆左手上。右手小指與左手大指。互相加其掌令虛。名如來缽印。
當於恐怖處 飢渴障難時 應誦是真言 諸苦悉無有
真言曰。
唵盧迦播攞(引)地瑟恥(二合)多馱啰馱(引)啰也摩訶努婆(去)嚩沒馱跛怛啰(二合)娑嚩(二合引)訶(引)
缽真言大力 諸佛所加持 一切諸眾生 由念除飢渴 險道曠野中 修行者憶念 當加於自身 真言印相應
以二手內相交仰掌。二頭指側相拄。二大指各捻頭指下節。倒安眉間。名如來毫相印真言曰。
曩謨薩嚩怛他(去引)檗帝瓢啰曷(二合)毗藥(二合)三藐三沒第毗藥(二合)繫系滿馱滿馱底瑟姹(二合)底瑟姹(二合)馱(引)啰也馱(引)啰也你論馱你論度(引)啰拏(二合)么尼娑嚩(二合引)訶(引)
此是毫相印 能具大人相 能與諸悉地 是印大威德 若人持此印 毫相威德者 彼皆得成就
【現代漢語翻譯】 現代漢語譯本： 應當用這個來保護自身。
用右手握住大拇指做拳。用左手拿著袈裟的角。這叫做錫杖印，真言如下：
曩謨三滿多沒馱南唵度那(引)爾多啰拏吽(引)
這是錫杖的明咒， 能夠制伏難以調伏的人， 爲了保護自身所以要用它， 常常在成就的地方使用， 應用錫杖印， 印和真言相應。
先用左手仰著手掌放在肚臍下面。用右手蓋在左手上面。右手的小指和左手的大拇指互相交叉，使掌心空虛。這叫做如來缽印。
當在恐怖的地方， 飢餓乾渴有障礙困難的時候， 應當誦這個真言， 各種痛苦全部都沒有。
真言如下：
唵盧迦播攞(引)地瑟恥(二合)多馱啰馱(引)啰也摩訶努婆(去)嚩沒馱跛怛啰(二合)娑嚩(二合引)訶(引)
缽的真言有很大的力量， 被諸佛所加持， 一切的眾生， 因爲念誦它而消除飢餓乾渴， 在危險的道路和曠野中， 修行的人憶念它， 應當加持在自身上， 真言和印相應。
用兩手在內側相交叉，手掌向上。兩個食指的側面互相靠著。兩個大拇指各自捏住食指的下節。倒過來安放在眉毛之間。這叫做如來毫相印，真言如下：
曩謨薩嚩怛他(去引)檗帝瓢啰曷(二合)毗藥(二合)三藐三沒第毗藥(二合)繫系滿馱滿馱底瑟姹(二合)底瑟姹(二合)馱(引)啰也馱(引)啰也你論馱你論度(引)啰拏(二合)么尼娑嚩(二合引)訶(引)
這是毫相印， 能夠具備大丈夫相， 能夠給予各種悉地(成就)， 這個印有很大的威德， 如果有人持這個印， 具有毫相的威德， 他們都能夠得到成就。
【English Translation】 English version: With this, one should protect oneself.
Make a fist with the right hand, holding the thumb inside. Hold the corner of the kāṣāya (袈裟, monastic robe) with the left hand. This is called the Staff Seal. The mantra is:
Namo samanta buddhanam om duna (引) rdaraṇa hum (引)
This is the bright mantra of the staff, Capable of subduing the difficult to tame, For the sake of protecting oneself, therefore use it, Always use it in the place of accomplishment, Apply the Staff Seal, The seal and mantra correspond.
First, place the left hand, palm upward, below the navel. Cover the left hand with the right hand. The little finger of the right hand and the thumb of the left hand cross each other, making the palm hollow. This is called the Tathāgata (如來, Thus Come One) Bowl Seal.
When in a place of terror, During times of hunger and thirst with obstacles and difficulties, One should recite this mantra, All sufferings will be absent.
The mantra is:
Om lokapala (引) dhiṣṭha (二合) ta dhara dhara ya maha nubhava buddha patra (二合) svaha (二合引)
The mantra of the bowl has great power, Blessed by all the Buddhas, All sentient beings, Eliminate hunger and thirst by reciting it, In dangerous roads and wilderness, Practitioners remember it, One should apply it to oneself, The mantra and seal correspond.
Cross the two hands inward, palms upward. The sides of the two index fingers touch each other. Each of the two thumbs pinch the lower joint of the index fingers. Place it upside down between the eyebrows. This is called the Tathāgata (如來, Thus Come One) ūrṇā (毫相, white hair between the eyebrows of Buddha) Seal. The mantra is:
Namo sarva tathagatebhyo 'rhadbhyah samyak sambuddhebhyah hye hye mandha mandha tiṣṭha tiṣṭha dhara ya dhara ya nirundha nirundha dharani mani svaha
This is the ūrṇā (毫相, white hair between the eyebrows of Buddha) Seal, Capable of possessing the marks of a great person, Capable of granting all siddhis (悉地, accomplishments), This seal has great power and virtue, If a person holds this seal, Possessing the power and virtue of the ūrṇā (毫相, white hair between the eyebrows of Buddha), They will all attain accomplishment.
由結誦此明
用前印加持于頸。則成頸印。加持于鼻則成鼻印。如來鼻真言曰。
曩謨三滿多沒馱南唵哩尼吽泮娑嚩(二合引)訶(引)
行者加自鼻 彼終無鼻疾 于百俱胝劫 彼終不患鼻
二手密合掌。屈二頭指。各安中指背上。大指屈入掌。名為佛眼印。
一切佛頂中 應用此大印 最勝滅諸罪 決定得成就 修輪王佛頂 若常結此印 清凈而受持 不久彼成就 一切佛頂法 設積百劫福 若得此印契 誦佛眼真言 其福與彼等 此佛眼印明 能成一切業
即說真言曰。
曩謨薩嚩怛他蘗帝瓢啰曷(二合)毗藥(二合)三藐三沒第毗藥(二合)唵(引四)嚕嚕塞普(二合)嚕入嚩(二合)攞底瑟姹(二合)悉馱嚕左你薩嚩啰他(二合)娑但你娑嚩(二合引)訶
爾時世尊告金剛手菩薩言。金剛手此佛眼大明妃。我從十俱胝如來所。授得此陀羅尼。金剛手由憶念此明。一切真言聖天。現其修行者前。於一切真言教法悉皆成就。由誦持此真言。一切金剛族悉皆成就。是故金剛手修佛頂真言者。先當誦持此明妃三遍。或七遍或二十一遍。金剛手此佛眼大明妃。我今釋迦牟尼。說為利益諸有情故。金剛手此陀羅尼。暴惡嗔怒有情前應
【現代漢語翻譯】 現代漢語譯本 由結誦此明
用前述手印加持頸部，就成為頸印；加持鼻部，就成為鼻印。如來鼻真言如下：
『曩謨三滿多沒馱南唵哩尼吽泮娑嚩(二合引)訶(引)』
修行者加持自己的鼻子，最終不會有鼻子疾病，在百俱胝劫（kalpa，極長的時間單位）中，最終不會患鼻病。
雙手密合，屈起兩個食指，分別放在中指的背上，大拇指屈入掌心，這稱為佛眼印。
一切佛頂法中，都應使用此大手印，最為殊勝，能滅除各種罪業，決定能夠獲得成就。修持輪王佛頂時，如果經常結此手印，清凈地受持，不久就能成就。一切佛頂法，即使積累百劫的福報，如果得到此印契，誦持佛眼真言，其福報與積累百劫福報相等。此佛眼印明，能夠成就一切事業。
即說真言曰：
『曩謨薩嚩怛他蘗帝瓢啰曷(二合)毗藥(二合)三藐三沒第毗藥(二合)唵(引四)嚕嚕塞普(二合)嚕入嚩(二合)攞底瑟姹(二合)悉馱嚕左你薩嚩啰他(二合)娑但你娑嚩(二合引)訶』
這時，世尊告訴金剛手菩薩（Vajrapani Bodhisattva）說：『金剛手，此佛眼大明妃（Buddha Eye Great Vidyārājñī），我從十俱胝如來處，接受並得到了此陀羅尼（dhāraṇī）。金剛手，由於憶念此明咒，一切真言聖天，都會顯現在修行者面前，對於一切真言教法都能完全成就。由於誦持此真言，一切金剛族都能完全成就。因此，金剛手，修持佛頂真言的人，應當先誦持此明妃三遍，或者七遍，或者二十一遍。金剛手，此佛眼大明妃，我釋迦牟尼（Sakyamuni），是爲了利益一切有情眾生而說的。金剛手，此陀羅尼，在暴惡嗔怒的有情眾生面前應當……』
【English Translation】 English version Reciting this mantra:
Use the previous mudra to bless the neck, which becomes the neck mudra. Bless the nose, which becomes the nose mudra. The Tathagata's (如來) nose mantra says:
'Namo samanta buddhanam om rini hum phat svaha'
If a practitioner blesses their own nose, they will ultimately have no nose diseases. For hundreds of kotis (俱胝) of kalpas (劫), they will ultimately not suffer from nose ailments.
With both hands in a tight-fitting palm, bend the two index fingers, placing each on the back of the middle fingers. Bend the thumbs into the palms. This is called the Buddha Eye Mudra (佛眼印).
Among all Buddha-top mantras, this great mudra should be used. It is the most supreme, eradicating all sins and ensuring definite accomplishment. When practicing the Wheel-Turning King Buddha-top (輪王佛頂), if one constantly forms this mudra, maintaining purity and upholding it, they will soon achieve accomplishment. Regarding all Buddha-top dharmas, even with the accumulation of merit over hundreds of kalpas, if one obtains this mudra and recites the Buddha Eye mantra, the merit is equal to that of accumulating merit over hundreds of kalpas. This Buddha Eye Mudra mantra can accomplish all deeds.
Then he spoke the mantra, saying:
'Namo sarva tathagatebhyo arhatebhyah samyak-sambuddhebhyah om ruru sphuru jvala tistha siddha locani sarvartha sadhani svaha'
At that time, the World Honored One (世尊) told Vajrapani Bodhisattva (金剛手菩薩), 'Vajrapani, this Buddha Eye Great Vidyārājñī (佛眼大明妃), I received this dharani (陀羅尼) from ten kotis of Tathagatas. Vajrapani, by remembering this mantra, all the holy deities of mantras will appear before the practitioner, and they will completely accomplish all the teachings of mantras. By reciting this mantra, all the Vajra families will be completely accomplished. Therefore, Vajrapani, those who practice the Buddha-top mantra should first recite this Vidyārājñī three times, or seven times, or twenty-one times. Vajrapani, this Buddha Eye Great Vidyārājñī, I, Sakyamuni (釋迦牟尼), speak for the benefit of all sentient beings. Vajrapani, this dharani should be recited in front of sentient beings who are violent, wicked, and angry...'
誦。皆得歡喜。難調暴惡鬼魅。降伏皆歡喜。於一切斗諍言訟鬥戰。皆得寂靜。秘密主若修行佛頂真言者。不得成就。彼應以此大明妃真言相和誦之。決定有大應驗。速疾成就。若未經一二三期限。不得和誦。乃至第四遍求悉地不得成就。然後加此大明妃真言和誦。當速疾現驗得成就。初一二三四所不應加。若加之則損持明者。則用前印。以二頭指各㧙中指背。是如來眉印。一切如來說我今演說。
設有訖哩(二合)底迦 及嚩薩蘇天 秘密大威德 及欲天子等 並及持犁天 如是諸天類 若見是印契 怖畏而馳走 何況地居者
真言曰。
曩謨三滿多沒馱南唵紇哩(二合)吽
即以前眉印。開豎二大指如口形。相去中指兩穬麥。常結此口印。置於自口上真言曰。
曩謨三滿多沒馱南枳哩枳哩
此明大威德 速疾作諸業 若常加持口 修行成就人 彼人語無礙 盡於三界中 彼人常言音 顯現美妙音 不患口疾病 無量俱胝劫 自在毗紐天 不伏人教令 當於是人所 出言皆順伏 天龍鍵達王 及余大威德 悉皆得調伏 何況諸凡愚
以右膝著地。豎左膝。左手引向后。作答勢。以右手當心為拳。豎頭指作期克勢。凌身
【現代漢語翻譯】 現代漢語譯本：誦讀這些，大家都感到歡喜。對於難以調伏的兇暴惡鬼，降伏他們，他們都會歡喜。對於一切爭鬥、訴訟和戰爭，都能得到平息。秘密主，如果修行佛頂真言的人，不能成就，那麼就應該用這個大明妃真言配合誦讀，必定會有大的應驗，迅速成就。如果未經一、二、三次的期限，不得配合誦讀，乃至第四遍求悉地（成就）不得成就，然後加上這個大明妃真言配合誦讀，應當迅速顯現靈驗，得到成就。最初的一、二、三、四次不應該加上，如果加上，就會損害持明者。那麼就用前面的印，用兩手的食指各自鉤住中指的背部，這是如來眉印。一切如來說：『我現在演說。』 設有訖哩(二合)底迦（Krittika，星名）及嚩薩蘇天（Vasus，八大天神）秘密大威德，及欲天子等，並及持犁天（持犁，神名），如是諸天類，若見是印契，怖畏而馳走，何況地居者。 真言曰： 曩謨三滿多沒馱南唵紇哩(二合)吽 即用前面的眉印，分開豎起兩個大拇指，形成口形，相距中指兩個麥粒的寬度。常結這個口印，放在自己的口上。真言曰： 曩謨三滿多沒馱南枳哩枳哩 此明大威德，速疾作諸業，若常加持口，修行成就人，彼人語無礙，盡於三界中，彼人常言音，顯現美妙音，不患口疾病，無量俱胝劫（無量俱胝劫，極長的時間），自在毗紐天（Vishnu，印度教主神之一），不伏人教令，當於是人所，出言皆順伏，天龍鍵達王（Gandharva，天上的樂神），及余大威德，悉皆得調伏，何況諸凡愚。 以右膝著地，豎起左膝，左手向後伸展，作出回答的姿勢。用右手握拳放在胸前，豎起食指，作出期克的姿勢，身體略微傾斜。
【English Translation】 English version: Reciting these, everyone rejoices. For those difficult-to-tame violent and evil spirits, subduing them brings them joy. All disputes, lawsuits, and wars can be pacified. Secret Lord, if someone practicing the Buddha-top mantra cannot achieve success, they should combine it with this Great Bright Consort mantra. It will surely have great efficacy and swift accomplishment. If the limit of one, two, or three times has not been reached, do not combine the recitations. Even if seeking siddhi (accomplishment) for the fourth time without success, then add this Great Bright Consort mantra to the recitation. Manifestations and achievements will swiftly appear. It should not be added during the initial one, two, three, or four times. If added, it will harm the mantra holder. Then use the previous mudra (hand gesture), with the index fingers of both hands hooking the backs of the middle fingers. This is the Tathagata's (如來，another name of Buddha) eyebrow mudra. All Tathagatas say: 'I now expound.' Even if there are Krittika (訖哩(二合)底迦, star name) and Vasus (嚩薩蘇天, eight great gods), secret great power, and desire deities, along with Dhrtarashtra (持犁天, a god's name), such classes of deities, if they see this mudra, will flee in fear, let alone those dwelling on earth. The mantra says: Namo Samanta Buddhanam Om Hrih Hum Immediately use the previous eyebrow mudra, separate and raise the two thumbs, forming a mouth shape, with a distance of two barleycorns between the middle fingers. Constantly form this mouth mudra and place it on your own mouth. The mantra says: Namo Samanta Buddhanam Kiri Kiri This reveals great power, swiftly accomplishing all deeds. If one constantly blesses the mouth, a practitioner who achieves accomplishment, that person's speech is unimpeded, throughout the three realms. That person's constant voice manifests a beautiful sound, free from mouth diseases, for countless kotis (俱胝, a large number) of kalpas (劫, an extremely long time). The self-existent Vishnu (毗紐天, one of the principal Hindu deities), who does not submit to human commands, will, in the presence of this person, obediently follow their words. The heavenly dragon Gandharva (鍵達王, celestial musician), and other great powers, will all be tamed, let alone ordinary fools. With the right knee on the ground, raise the left knee, extend the left hand backward, making a gesture of answering. Make a fist with the right hand and place it in front of the chest, raise the index finger, making a threatening gesture, leaning the body slightly.
向前。名為無能勝大印。
能摧一切魔 能除諸魔障 大力欲自在 世間魔軍主 波旬第二名 亦名欲自在 世間大威德 若欲作障難 無量俱胝魔 于彼而共住 當於尼連河 無量俱胝魔 現種種形狀 魔軍恐怖形 我證無上智 世間中最勝 梵魔及沙門 世中無所得 當於晨朝時 得證無上句 為壞彼魔故 持種種形者 當時我宣說 此明大威力 變現天女形 于大師前住 摧壞暴惡魔 持無量種形 此中說真言
曩謨三滿多沒馱南唵戶魯戶魯戰拏里摩鐙倪(妍以反)娑嚩(二合)訶(引)
複次秘密主 無能勝大明 等正覺佛說 行者護身故 一切時應護 于大障礙處 鬼魅惡形怖 成就佛頂者 大力能加護 常加持己身 常得大加護
先端身結跏。作勇健坐。以左手仰掌。安臍下結跏上。舒右手豎掌向外。以大指捻無名指甲上。頭指屈在中指背。令不相著。名如來鑠訖底(二合)印。
若結此印者 不奪其威力 今世及他世 智者結此印 獲得如來力 若誦此真言 諸佛皆加持
真言曰。
曩謨三滿多沒馱南唵尾惹曳摩阿鑠訖底(二合)訥馱哩吽泮吒尾惹以你泮吒 莽誐
【現代漢語翻譯】 現代漢語譯本： 向前。名為無能勝大印。
能摧毀一切魔，能消除各種魔障， 大力欲自在（Maheśvara，即大自在天），世間魔軍之主， 波旬（Pāpīyas，欲界第六天之主）是他的第二個名字，也叫欲自在， 在世間有大威德，如果想要製造障礙， 無量的俱胝（koṭi，印度計數單位，一俱胝等於一千萬）魔眾，在那裡共同居住。 當在尼連河（Nirañjanā River）邊，無量的俱胝魔眾， 顯現種種形狀，魔軍恐怖之形， 我證得無上智慧，是世間中最殊勝的， 梵天（Brahmā）、魔和沙門（Śramaṇa，指修行者），在世間中都無法獲得。 當在早晨的時候，證得無上句義， 爲了摧壞那些魔眾的緣故，化現種種形相者， 當時我宣說了，這個明咒具有大威力， 變現成天女的形狀，在大師（指佛陀）面前站立， 摧壞暴惡的魔眾，持有無量種形相， 此中說真言：
曩謨三滿多沒馱南（Namo samanta buddhānām，皈命一切諸佛） 唵戶魯戶魯戰拏里摩鐙倪（唵 hulu hulu caṇḍāli mātaṅgi） 娑嚩（二合）訶（svāhā，成就）(引)
複次，秘密主（Guhyapathi，金剛手菩薩的別名），無能勝大明咒， 等正覺佛（Sammasambuddha，正等覺者，指佛陀）所說，爲了修行者護身之故， 一切時都應守護，在有大障礙的地方， 鬼魅惡形恐怖，成就佛頂者， 大力能加護，常加持自身， 常得大加護。
先端身結跏趺坐。作勇健坐。以左手仰掌。安臍下結跏趺上。舒右手豎掌向外。以大指捻無名指甲上。頭指屈在中指背。令不相著。名如來鑠訖底（Śakti，力量）印。
若結此印者，不奪其威力， 今世及他世，智者結此印， 獲得如來力，若誦此真言， 諸佛皆加持。
真言曰：
曩謨三滿多沒馱南（Namo samanta buddhānām，皈命一切諸佛） 唵尾惹曳摩阿鑠訖底（唵 vijaye mā śakti） 訥馱哩吽泮吒尾惹以你泮吒（uddhari hūṃ phaṭ vijayini phaṭ） 莽誐（maṅgala，吉祥）
【English Translation】 English version: Forward. Named the Invincible Great Seal.
Able to destroy all demons, able to eliminate all demonic obstacles, The mighty Maheśvara (Lord of Great Power), the lord of the demonic armies of the world, Pāpīyas (Lord of the Sixth Heaven of the Desire Realm) is his second name, also called Lord of Desire, Having great power in the world, if he wishes to create obstacles, Countless koṭis (Indian unit of counting, one koṭi equals ten million) of demons dwell there together. When at the Nirañjanā River, countless koṭis of demons, Manifest various forms, terrifying shapes of demonic armies, I attained unsurpassed wisdom, the most supreme in the world, Brahmā, demons, and Śramaṇas (ascetics) cannot attain it in the world. When in the morning, I attained the unsurpassed meaning, For the sake of destroying those demons, those who manifest various forms, At that time, I proclaimed this mantra with great power, Transforming into the form of a celestial maiden, standing before the Great Teacher (Buddha), Destroying the violent and evil demons, holding countless forms, Herein is spoken the true mantra:
Namo samanta buddhānām (Homage to all Buddhas) Oṃ hulu hulu caṇḍāli mātaṅgi svāhā (accomplishment).
Furthermore, Secret Lord (Guhyapathi, another name for Vajrapani Bodhisattva), the Invincible Great Mantra, Spoken by the Sammasambuddha (Perfectly Enlightened Buddha), for the sake of protecting the body of the practitioner, One should always protect oneself, in places with great obstacles, Ghosts, evil forms, and terrors, for those who accomplish the Buddha's crown, Great power can protect, always bless oneself, Always receive great protection.
First, sit with the body in the lotus position. Assume a courageous posture. With the left hand, palm upward, place it below the navel on the lotus position. Extend the right hand, palm facing outward. Press the thumb onto the nail of the ring finger. Bend the index finger onto the back of the middle finger, without touching it. This is called the Tathāgata's Śakti (power) Seal.
If one forms this seal, its power will not be taken away, In this life and other lives, the wise form this seal, Attaining the power of the Tathāgata, if one recites this mantra, All Buddhas will bless you.
The mantra says:
Namo samanta buddhānām (Homage to all Buddhas) Oṃ vijaye mā śakti uddhari hūṃ phaṭ vijayini phaṭ maṅgala (auspicious).
黎泮 娑嚩(二合)訶
三時若憶持 修持輪王頂 速疾得悉地 三界中無礙
準如前印。右手覆在左手上。相去一穬麥間。名如來臍印。
此諸佛大力 若能常憶念 共明而相應 腹中食不消 懶惰于禪定 若患于寒熱 小腹及兩脅 頭痛及諸疾 除多種逼惱 常獲身無疾
即說成就真言曰。
曩謨三滿多沒馱南唵質置質置娑嚩(二合引)訶(引)
是諸如來臍 是則真言印 令現種種色 熙怡奇持事 示現諸神通 種種無有盡
菩提場所說一字頂輪王經卷第三 大正藏第 19 冊 No. 0950 菩提場所說一字頂輪王經
菩提場所說一字頂輪王經卷四
開府儀同三司特進試鴻臚卿肅國公食邑三千戶賜紫贈司空謚大鑒正號大廣智大興善寺三藏沙門不空奉 詔譯
密印品之餘
以右手握大指作拳。加持五處。名如來甲印。
一切佛頂中 是印大威德 若離於甲印 行者不堅固 如人而裸體 亦如舍無人 如國無帝王 如林無青草 如食無酥鹽 如池無有水 梵志無韋陀 如火祭無蘇 如車無御者 如是修行者 若闕甲冑印 為諸魔得便 悉皆不成就 謹慎結甲
【現代漢語翻譯】 現代漢語譯本 黎泮 娑嚩(二合)訶 (lí pàn suō pó)：這是一個咒語的音譯，沒有具體的含義。
三時若憶持，修持輪王頂：如果在一天中的三個時段憶念並修持頂輪王（Chakra-varti-raja，佛教密宗中的一種本尊）， 速疾得悉地，三界中無礙：就能迅速獲得成就（Siddhi，指修行獲得的成就），在三界（Trailokya，欲界、色界、無色界）中沒有任何障礙。
準如前印。右手覆在左手上。相去一穬麥間。名如來臍印：按照之前的印相，右手覆蓋在左手上，相隔一粒麥子的距離，這叫做如來臍印（Tathagata-nabhi-mudra，象徵佛陀的中心和能量）。
此諸佛大力，若能常憶念：這些諸佛的大力，如果能夠經常憶念， 共明而相應，腹中食不消：就能共同顯現光明並相應，可以治療腹中食物不消化的問題， 懶惰于禪定，若患于寒熱：可以克服禪定中的懶惰，以及治療寒熱病癥， 小腹及兩脅，頭痛及諸疾：對於小腹和兩脅的疾病，頭痛以及各種疾病， 除多種逼惱，常獲身無疾：能夠消除多種逼迫惱人的病痛，常常獲得身體健康無病。
即說成就真言曰：現在宣說成就真言。
曩謨三滿多沒馱南唵質置質置娑嚩(二合引)訶(引) (Namo Samanta Buddhanam Om Citi Citi Svaha)：這是一個真言，用於祈請諸佛並獲得成就，沒有具體的字面含義。
是諸如來臍，是則真言印：這就是諸如來的臍印，這就是真言印， 令現種種色，熙怡奇持事：能夠顯現種種顏色，帶來喜悅和奇特的事情， 示現諸神通，種種無有盡：能夠示現各種神通，種種變化無窮無盡。
菩提場所說一字頂輪王經卷第三 大正藏第 19 冊 No. 0950 菩提場所說一字頂輪王經
菩提場所說一字頂輪王經卷四
開府儀同三司特進試鴻臚卿肅國公食邑三千戶賜紫贈司空謚大鑒正號大廣智大興善寺三藏沙門不空奉 詔譯：由開府儀同三司特進試鴻臚卿肅國公，食邑三千戶，賜紫贈司空，謚號大鑒，正號大廣智大興善寺三藏沙門不空奉詔翻譯。
密印品之餘
以右手握大指作拳。加持五處。名如來甲印：用右手握住大拇指做成拳頭，加持身體的五個部位，這叫做如來甲印（Tathagata-kavaca-mudra，象徵佛陀的保護）。
一切佛頂中，是印大威德：在一切佛頂中，這個印具有巨大的威德， 若離於甲印，行者不堅固：如果離開了這個甲印，修行者就不夠堅固， 如人而裸體，亦如舍無人：就像人沒有穿衣服，也像房子沒有人居住， 如國無帝王，如林無青草：像國家沒有帝王，像森林沒有青草， 如食無酥鹽，如池無有水：像食物沒有酥油和鹽，像池塘沒有水， 梵志無韋陀，如火祭無蘇：像婆羅門沒有《吠陀經》，像火祭沒有酥油， 如車無御者，如是修行者：像車子沒有駕駛員，像這樣的修行者， 若闕甲冑印，為諸魔得便：如果缺少甲冑印，就會被各種魔所乘， 悉皆不成就，謹慎結甲：一切都不能成就，所以要謹慎地結甲印。
【English Translation】 English version Li Pan Suo Po (two combined syllables) He: This is a transliterated mantra with no specific meaning.
If one remembers and upholds it at three times, practicing the Crown of the Wheel-Turning King (Chakra-varti-raja, a deity in esoteric Buddhism), One will quickly attain Siddhi (accomplishment), and be without obstacles in the Three Realms (Trailokya, the realms of desire, form, and formlessness).
According to the previous mudra. The right hand covers the left hand, separated by the width of a barley grain. This is called the Tathagata-nabhi-mudra (Tathagata navel mudra, symbolizing the center and energy of the Buddha).
These are the great powers of all Buddhas; if one can constantly remember them, They will jointly manifest light and correspond, curing indigestion, Overcoming laziness in meditation, and treating cold and heat illnesses, For illnesses of the lower abdomen and both flanks, headaches, and various diseases, It can eliminate various pressing afflictions, and one will always obtain a healthy and disease-free body.
Then the accomplishment mantra is spoken:
Namo Samanta Buddhanam Om Citi Citi Svaha: This is a mantra used to invoke all Buddhas and attain accomplishment, with no specific literal meaning.
This is the navel of all Tathagatas, this is the mantra mudra, It can manifest various colors, bringing joy and wonderful things, It can show various supernatural powers, with endless variations.
The Sutra of the One-Syllable Crown-Turning King Spoken at the Bodhi Place, Volume 3 Taisho Tripitaka Volume 19, No. 0950, The Sutra of the One-Syllable Crown-Turning King Spoken at the Bodhi Place
The Sutra of the One-Syllable Crown-Turning King Spoken at the Bodhi Place, Volume 4
Translated by the Tripitaka Shramana Bukong of Daxingshan Temple, with the title of Kaifu Yitong Sansi Tejin Shi Hongluqing Su Guogong, with a fief of three thousand households, bestowed with purple robes, posthumously awarded Sikong, with the posthumous title of Dajian and the honorary title of Daguangzhi, by imperial decree.
The Remainder of the Chapter on Secret Mudras
Make a fist with the right hand holding the thumb. Bless the five places. This is called the Tathagata-kavaca-mudra (Tathagata armor mudra, symbolizing the protection of the Buddha).
Among all the Buddha crowns, this mudra has great power, If one is without this armor mudra, the practitioner is not firm, Like a person without clothes, like a house without inhabitants, Like a country without a king, like a forest without grass, Like food without ghee and salt, like a pond without water, Like a Brahmin without the Vedas, like a fire sacrifice without ghee, Like a cart without a driver, such is the practitioner, If lacking the armor mudra, the various demons will take advantage, Everything will not be accomplished, so be careful to form the armor mudra.
胄 諸魔不陵逼 速疾得悉地
真言曰。
曩謨三滿多沒馱南唵部(引入)入嚩(二合)攞吽
修行者以此 常加持自身 譬如王在陣 被甲而驍勇 如是修行者 被甲猶如王 三時應護身 能成一切事
如前甲印。舒中指。則名如來頂髻大印。能作一切事真言曰。
曩謨三滿多沒馱南阿俱嚕(二合)吒(半音呼之)
準前頂髻印。中指卻合。直豎頭指。置於左右耳。是如來耳印。
若常加於耳 印真言相應 彼人無耳病 乃至一百劫
真言曰。
曩謨三滿多沒馱南斛(引)迦(半音呼之)
若有修行者 具儀修輪王 彼人獲天耳 言音得最勝
以左手如前甲印。豎臂向身。是如來牙大印。安於自口傍牙處。
佛牙大威德 印真言相應 修行者成就
真言曰。
唵怛他蘗多能瑟吒𠼝(三合)吽泮娑嚩(二合)訶(引)
準前甲冑印。虛中指。屈臂垂拳向下。名為授記印。
成辦一切事 由結此印故 所有過去佛 未來諸如來 皆悉與授記 是故修行者 常結如是印 獲得大威力 于彼佛菩提 常獲于授記 彼常修行者 當應不放逸 結此授記印
真言
【現代漢語翻譯】 現代漢語譯本 胄（zhòu）：諸魔不能侵擾逼迫，迅速獲得悉地（xī dì，成就）。
真言曰：
曩謨三滿多沒馱南（nǎng mó sān mǎn duō méi tuó nán）：歸命一切諸佛。唵（ōng）部（bù）（引入）入嚩（rù wá）（二合）攞（luó）吽（hōng）。
修行者應該以此真言，常常加持自身。譬如國王在戰場上，身披鎧甲而驍勇善戰。如此修行者，披甲也猶如國王一般。三時都應該用此真言護身，能成就一切事情。
如前面的甲印。舒展中指，就叫做如來頂髻大印。能作成一切事情。真言曰：
曩謨三滿多沒馱南（nǎng mó sān mǎn duō méi tuó nán）：歸命一切諸佛。阿俱嚕（ā jù lū）（二合）吒（zhà）（半音呼之）。
按照前面的頂髻印。中指收回合併，直豎起頭指，放置於左右耳邊，這是如來耳印。
如果常常加持于耳朵，印和真言相應，這個人就沒有耳朵的疾病，乃至一百劫。
真言曰：
曩謨三滿多沒馱南（nǎng mó sān mǎn duō méi tuó nán）：歸命一切諸佛。斛（hú）（引）迦（jiā）（半音呼之）。
如果有修行者，具足儀軌地修持輪王，這個人就能獲得天耳，言語聲音得到最殊勝。
用左手如前面的甲印。豎起手臂向著自身，這是如來牙大印。安放在自己口旁邊牙齒的位置。
佛牙有大威德，印和真言相應，修行者就能成就。
真言曰：
唵（ōng）怛他蘗多（dá tuō niè duō）能瑟吒（néng sè zhà）𠼝（hōng）（三合）吽（hōng）泮（pàn）娑嚩（suō pó）（二合）訶（hē）（引）。
按照前面的甲冑印。虛空中指，彎曲手臂垂下拳頭向下，名為授記印。
成辦一切事情，由於結此印的緣故。所有過去的佛，未來諸如來，都全部給予授記。因此修行者，常常結這樣的印，獲得大威力。在那佛菩提中，常常獲得授記。那些常常修行的，應當不放逸，結此授記印。
真言
【English Translation】 English version Armor: May all demons not be able to oppress and harass, and may one quickly attain Siddhi (accomplishment).
The mantra says:
Namo Samanta Buddhanam: Homage to all Buddhas. Om Bhu (entering) Jvala Hum.
The practitioner should use this mantra to bless themselves often. Just as a king on the battlefield is brave and fierce when wearing armor, so too is the practitioner who wears this armor like a king. One should use this mantra to protect oneself at all three times of the day, and it can accomplish all things.
Like the previous Armor Mudra. Extend the middle finger, and it is called the Great Seal of the Ushnisha (crown of the head) of the Tathagata. It can accomplish all things. The mantra says:
Namo Samanta Buddhanam: Homage to all Buddhas. Ah Kuru (two combined) Ta (pronounced softly).
According to the previous Ushnisha Mudra. Retract and merge the middle finger, raise the index finger straight, and place it on the left and right ears. This is the Ear Mudra of the Tathagata.
If one often applies it to the ears, and the mudra and mantra are in harmony, that person will have no ear diseases, even for a hundred kalpas.
The mantra says:
Namo Samanta Buddhanam: Homage to all Buddhas. Hoom (elongated) Ka (pronounced softly).
If there is a practitioner who performs the Wheel-Turning King with complete rituals, that person will obtain heavenly ears, and their speech will be most excellent.
Use the left hand as in the previous Armor Mudra. Raise the arm towards the body. This is the Great Tooth Mudra of the Tathagata. Place it next to the teeth on the side of your mouth.
The Buddha's teeth have great power, and when the mudra and mantra are in harmony, the practitioner will achieve accomplishment.
The mantra says:
Om Tathagata Danstra Hum Phat Svaha.
According to the previous Armor Mudra. Hollow the middle finger, bend the arm and lower the fist downwards. This is called the Prophecy Mudra.
All things are accomplished because of forming this mudra. All the Buddhas of the past, and all the Tathagatas of the future, all give prophecies. Therefore, the practitioner should often form this mudra to obtain great power. In that Buddha's Bodhi, one will often receive a prophecy. Those who practice regularly should not be negligent, and should form this Prophecy Mudra.
Mantra
曰。
曩謨三滿多沒馱南唵吽(引)特鑁(二合)
大威成就故 惡人不沮壞 具一切吉祥 戒軌則精進 具念大勤勇 一切所生處 堅禁具尸羅
準前甲冑印。微縮頭指。在掌豎臂向上。是如來膊印有大威力。真言曰。
曩謨三滿多沒馱南畔惹阿呬泮吒娑嚩(二合)訶(引)
即前印安於二乳間。名如來奶印。真言曰。
曩謨三滿多沒馱南蓬(補籠反)誐枳禮(二合)樸
右手以大指。押中無名小指甲上。直豎頭指。引臂高豎。是如來幢印。真言曰。
曩謨三滿多沒馱南羯吒(半音呼)
即以前幢印。垂臂向下。是如來臥印。真言曰。
曩謨三滿多沒馱南阿俱嚕(二合)吒(半音)
準前印以臂橫于胸。是如來行印。真言曰。
曩謨三滿多沒馱南吽(引)誐夢(上)唵
以此印安於頭中。是如來頭鉤印。真言曰。
唵母啰馱(二合)曩你娑嚩(二合)訶
以右手大指。捻無名小指甲上。直豎中指頭指。是如來脅印。真言曰。
曩謨三滿多沒馱南唵吽卻
以右手大指。押頭指小指甲上。中指無名指直豎。是如來眼印。真言曰。
曩謨三滿多沒馱南唵缽啰(二合)悉地羯𠼝娑嚩(二合)訶
【現代漢語翻譯】 現代漢語譯本： 說： 曩謨(nā mó) 三滿多沒馱南(sān mǎn duō méi tuó nán)，唵(ōng) 吽(hōng) 特鑁(tè zhuàng) (二合) 爲了大威力的成就， 不被惡人所破壞， 具備一切吉祥， 戒律規則精進。 具備正念和大精進， 在一切所生之處， 堅定禁戒，具備尸羅(shī luó)（戒）。 按照前面的甲冑印。稍微收縮頭指。在掌心豎起手臂向上。這是如來膊印，有大威力。真言說： 曩謨(nā mó) 三滿多沒馱南(sān mǎn duō méi tuó nán)，畔惹(pàn rě) 阿呬(ā xī) 泮吒(pàn zhà) 娑嚩(suō pó) (二合) 訶(hē) (引) 用前面的印安放在兩乳之間。名叫如來奶印。真言說： 曩謨(nā mó) 三滿多沒馱南(sān mǎn duō méi tuó nán)，蓬(péng) 誐枳禮(é zhǐ lǐ) (二合) 樸(pǔ) 右手用大指，按壓中指、無名指、小指的指甲上。直接豎起頭指。引手臂高高豎起。這是如來幢印。真言說： 曩謨(nā mó) 三滿多沒馱南(sān mǎn duō méi tuó nán)，羯吒(jié zhà) (半音呼) 用前面的幢印。垂下手臂向下。這是如來臥印。真言說： 曩謨(nā mó) 三滿多沒馱南(sān mǎn duō méi tuó nán)，阿俱嚕(ā jù lū) (二合) 吒(zhà) (半音) 按照前面的印，把手臂橫在胸前。這是如來行印。真言說： 曩謨(nā mó) 三滿多沒馱南(sān mǎn duō méi tuó nán)，吽(hōng) (引) 誐夢(é mèng) (上) 唵(ōng) 用這個印安放在頭中。這是如來頭鉤印。真言說： 唵(ōng) 母啰馱(mǔ luó tuó) (二合) 曩你(nǎng nǐ) 娑嚩(suō pó) (二合) 訶(hē) 用右手大指。捻無名指、小指的指甲上。直接豎起中指、頭指。這是如來脅印。真言說： 曩謨(nā mó) 三滿多沒馱南(sān mǎn duō méi tuó nán)，唵(ōng) 吽(hōng) 卻(què) 用右手大指。按壓頭指、小指的指甲上。中指、無名指直接豎起。這是如來眼印。真言說： 曩謨(nā mó) 三滿多沒馱南(sān mǎn duō méi tuó nán)，唵(ōng) 缽啰(bō rě) (二合) 悉地(xī dì) 羯𠼝(jié lì) 娑嚩(suō pó) (二合) 訶(hē)
【English Translation】 English version: Said: Namo Samanta Buddhanam Om Hum Tram (two combined) For the accomplishment of great power, Not to be destroyed by evil people, Possessing all auspiciousness, Discipline, rules, and diligence. Possessing mindfulness and great diligence, In all places of birth, Firmly upholding precepts, possessing Shila (戒, precepts). According to the previous armor mudra. Slightly retract the index finger. Raise the arm upward in the palm. This is the Tathagata's shoulder mudra, possessing great power. The mantra says: Namo Samanta Buddhanam Pamja Ahi Phat Svaha (two combined) Place the previous mudra between the two breasts. It is called the Tathagata's milk mudra. The mantra says: Namo Samanta Buddhanam Pom Ga Ki Li (two combined) Pak With the right hand, press the middle, ring, and little fingernails with the thumb. Directly raise the index finger. Extend the arm high up. This is the Tathagata's banner mudra. The mantra says: Namo Samanta Buddhanam Kata (half-tone) Using the previous banner mudra. Lower the arm downward. This is the Tathagata's reclining mudra. The mantra says: Namo Samanta Buddhanam Akuru (two combined) Ta (half-tone) According to the previous mudra, place the arm horizontally across the chest. This is the Tathagata's walking mudra. The mantra says: Namo Samanta Buddhanam Hum Gam Om Place this mudra in the middle of the head. This is the Tathagata's head hook mudra. The mantra says: Om Mura Dha Nandi Svaha With the right thumb. Pinch the ring and little fingernails. Directly raise the middle and index fingers. This is the Tathagata's rib mudra. The mantra says: Namo Samanta Buddhanam Om Hum Chet With the right thumb. Press the index and little fingernails. Directly raise the middle and ring fingers. This is the Tathagata's eye mudra. The mantra says: Namo Samanta Buddhanam Om Prasiddhi Kajra Svaha
(引)
即前眼印微屈中指無名指。是如來光網印。真言曰。
曩謨三滿多沒馱南唵入嚩(二合)里尼娑嚩(二合引)訶
以右手大指。押頭指甲。餘三指豎微屈。是如來光焰印。真言曰。
曩謨三滿多沒馱南唵吽吽么么泮吒娑嚩(二合引)訶
準前光爓印。申中指令微屈。小指無名準前。是如來唇印。真言曰。
曩謨三滿多沒馱南阿阿嚩嚩撼
以右手大母指。屈入掌中。餘四指並展。仰掌向前。名為如來舌相印。真言曰。
曩謨三滿多沒馱南唵曩啰尼畔惹吽泮吒娑嚩(二合)訶
以左右二手仰掌。以右手押左手上。安臍下。是如來三摩地印。真言曰。
曩謨三滿多沒馱南唵阿底舍也尾羯啰(二合)彌娑嚩(二合)訶
準前定印。安於當心。是一切如來過去未來現在金剛爓心印。真言曰。
曩謨三滿多沒馱南吽入嚩(二合)攞嚩日啰(二合)緊吒鄰(二合)祖
金剛手此名金剛爓一切如來三摩地明王。無能違越。一切天龍藥叉乾闥婆。得地位菩薩。亦無能違越。何況余有情大威德者。以左手展覆于臍下。展一右手。仰押左手背。名如來馬陰藏密印。真言曰。
曩謨三滿多沒馱南唵努吒努吒娑普(二合)吒娑普(二合)吒尾捺
【現代漢語翻譯】 現代漢語譯本 （引）
將右手向前伸出，彎曲中指和無名指，這是如來光網印（Tathagata Light Net Mudra）。真言（mantra）曰：
曩謨三滿多沒馱南唵入嚩(二合)里尼娑嚩(二合引)訶
用右手大拇指，按住食指的指甲，其餘三指豎起並稍微彎曲，這是如來光焰印（Tathagata Light Flame Mudra）。真言曰：
曩謨三滿多沒馱南唵吽吽么么泮吒娑嚩(二合引)訶
依照之前的光焰印，伸出中指，使其稍微彎曲，小指和無名指的姿勢與之前相同，這是如來唇印（Tathagata Lip Mudra）。真言曰：
曩謨三滿多沒馱南阿阿嚩嚩撼
用右手大拇指，彎曲放入掌中，其餘四指併攏伸展，手掌向上向前，這名為如來舌相印（Tathagata Tongue Mark Mudra）。真言曰：
曩謨三滿多沒馱南唵曩啰尼畔惹吽泮吒娑嚩(二合)訶
用左右雙手手掌向上，右手放在左手上，安放在肚臍下方，這是如來三摩地印（Tathagata Samadhi Mudra）。真言曰：
曩謨三滿多沒馱南唵阿底舍也尾羯啰(二合)彌娑嚩(二合)訶
依照之前的禪定印，安放在胸前，這是一切如來過去、未來、現在金剛焰心印（Vajra Flame Heart Mudra）。真言曰：
曩謨三滿多沒馱南吽入嚩(二合)攞嚩日啰(二合)緊吒鄰(二合)祖
金剛手（Vajrapani）！此名金剛焰一切如來三摩地明王（Vajra Flame All Tathagata Samadhi Vidyaraja），沒有誰能夠違越。一切天龍（Naga）、藥叉（Yaksa）、乾闥婆（Gandharva），以及得到地位的菩薩（Bodhisattva），也沒有誰能夠違越，更何況其餘有情眾生和大威德者。用左手展開覆蓋在肚臍下方，展開右手，手掌向上按在左手背上，名為如來馬陰藏密印（Tathagata Hidden Horse Yin Mudra）。真言曰：
曩謨三滿多沒馱南唵努吒努吒娑普(二合)吒娑普(二合)吒尾捺
【English Translation】 English version (Introduction)
The former eye mudra involves slightly bending the middle and ring fingers. This is the Tathagata Light Net Mudra. The mantra is:
Namo Samanta Buddhanam Om Jvalini Svaha.
Use the right thumb to press the nail of the index finger, with the remaining three fingers upright and slightly bent. This is the Tathagata Light Flame Mudra. The mantra is:
Namo Samanta Buddhanam Om Hum Hum Mama Phat Svaha.
Following the previous Light Flame Mudra, extend the middle finger slightly bent, with the little and ring fingers in the same position as before. This is the Tathagata Lip Mudra. The mantra is:
Namo Samanta Buddhanam Ah Ah Va Va Ham.
Place the right thumb into the palm, with the remaining four fingers extended together, palm facing upward and forward. This is called the Tathagata Tongue Mark Mudra. The mantra is:
Namo Samanta Buddhanam Om Narani Bandha Hum Phat Svaha.
With both hands palms facing upward, place the right hand on top of the left hand, below the navel. This is the Tathagata Samadhi Mudra. The mantra is:
Namo Samanta Buddhanam Om Atisaya Vikrami Svaha.
Following the previous Samadhi Mudra, place it at the heart. This is the Vajra Flame Heart Mudra of all Tathagatas, past, future, and present. The mantra is:
Namo Samanta Buddhanam Hum Jvala Vajra Kintali Ju.
Vajrapani! This is named Vajra Flame All Tathagata Samadhi Vidyaraja, which none can transgress. Neither can any Naga, Yaksa, Gandharva, nor Bodhisattva who has attained a position, transgress it, let alone other sentient beings and those of great power. Extend the left hand and cover it below the navel. Extend the right hand, palm upward, pressing the back of the left hand. This is called the Tathagata Hidden Horse Yin Mudra. The mantra is:
Namo Samanta Buddhanam Om Nuta Nuta Sphuta Sphuta Vinat.
羅(三合)跛你缽羅(二合)末娜你親娜你頻娜你吽泮吒娑嚩(二合)訶(引)
以右手作拳。令甲不現。唯出中指甲令現。名如來坐處印。真言曰。
曩謨三滿多沒馱南縊迦𠼝曩迦𠼝巘馱枳怛嚧(二合)娜啰么尼睹尼娑嚩(二合)訶(引)
準此前印露出頭指甲。藏中指甲。是名如來髀印。真言曰。
曩謨三滿多沒馱南唵都他左娑嚩(二合)訶(引)
準此前印藏頭指甲。露出無名指甲。是名佛慈三摩地印。
能生大慈心 住慈定行者 護持彼人故 是故如來說 此大真言王 愍念諸有情 師子賊怖等 斗諍逼迫中 鬥戰于大怖 應誦佛慈明
真言曰。
曩謨三滿多沒馱南摩訶每底哩耶(三合)尾賀哩喃(一)沒馱每底𡄦(二合引)曩么寫銘(二)三母怛波(二合)寧婆耶曩雞(三)迦攞奚尾蘗啰(二合)奚制嚩(四)舍咄嚕(二合)難者波啰惹曳(五)也耶么啰末藍(二合)婆蘗喃(六)娑賽你也(二合)么啰嚩賀南(七)多娜含枳啰帶多(二合)以使也(二合)銘(八)尾淰薩嚩啰他(二合)娑地劍(九)也娜么(二合)末藍(二合)薩嚩沒馱喃(十)啰曷(二合)單(引)者比也娜么末藍(二合十一)薩達么寫者諦逝曩(十二)薩鑁那勢
【現代漢語翻譯】 現代漢語譯本 羅(三合)跛你缽羅(二合)末娜你親娜你頻娜你吽泮吒娑嚩(二合)訶(引)
用右手做拳。讓指甲不顯露。只露出中指的指甲。這叫做如來坐處印。真言說：
曩謨三滿多沒馱南(皈命一切諸佛)縊迦𠼝曩迦𠼝巘馱枳怛嚧(二合)娜啰么尼睹尼娑嚩(二合)訶(引)
依照前面的手印，露出食指的指甲，藏起中指的指甲。這叫做如來髀印。真言說：
曩謨三滿多沒馱南(皈命一切諸佛)唵都他左娑嚩(二合)訶(引)
依照前面的手印，藏起食指的指甲，露出無名指的指甲。這叫做佛慈三摩地印。
能生大慈心， 住慈定行者 護持彼人故， 是故如來說 此大真言王， 愍念諸有情 師子賊怖等， 斗諍逼迫中 鬥戰于大怖， 應誦佛慈明
真言說：
曩謨三滿多沒馱南(皈命一切諸佛)摩訶每底哩耶(三合)尾賀哩喃(一)沒馱每底𡄦(二合引)曩么寫銘(二)三母怛波(二合)寧婆耶曩雞(三)迦攞奚尾蘗啰(二合)奚制嚩(四)舍咄嚕(二合)難者波啰惹曳(五)也耶么啰末藍(二合)婆蘗喃(六)娑賽你也(二合)么啰嚩賀南(七)多娜含枳啰帶多(二合)以使也(二合)銘(八)尾淰薩嚩啰他(二合)娑地劍(九)也娜么(二合)末藍(二合)薩嚩沒馱喃(十)啰曷(二合)單(引)者比也娜么末藍(二合十一)薩達么寫者諦逝曩(十二)薩鑁那勢
【English Translation】 English version Ro (saṁghaṭa) paṇi paṭala (dvyakṣara) mardanī chindani bhindani hūṁ phaṭ svāhā (dvyakṣara) (iti)
With the right hand, make a fist. Conceal the fingernails, only revealing the fingernail of the middle finger. This is called the 'Tathāgata's Seated Place Mudrā'. The mantra says:
Namo samanta buddhānām (Homage to all Buddhas) idṛk jñāna kṛd gandha kīrtir udāra maṇi tuni svāhā (dvyakṣara)
Following the previous mudrā, reveal the fingernail of the index finger and conceal the fingernail of the middle finger. This is called the 'Tathāgata's Thigh Mudrā'. The mantra says:
Namo samanta buddhānām (Homage to all Buddhas) oṁ tuttha ja svāhā (dvyakṣara)
Following the previous mudrā, conceal the fingernail of the index finger and reveal the fingernail of the ring finger. This is called the 'Buddha's Compassionate Samādhi Mudrā'.
Able to generate great compassion, the practitioner dwells in compassionate concentration. To protect and support that person, therefore, the Tathāgata speaks This great mantra king, out of compassion for all sentient beings, In fear of lions and thieves, in the midst of strife and oppression, In great fear of battle, one should recite the Buddha's Compassionate Light.
The mantra says:
Namo samanta buddhānām (Homage to all Buddhas) mahā maitri ya (tryakṣara) vihāriṇām (1) buddha maitri jñā (dvyakṣara, ādī) namasyāmi (2) samutpāṭani bhaya nāśini (3) kalakṣi vigalakṣi caiva (4) śatrū (dvyakṣara) ṇāṁ ca parājaye (5) jaya mara malam (dvyakṣara) bhagnam (6) sa sainyā (dvyakṣara) mara vāhanam (7) tadāhaṁ kirati tād (dvyakṣara) ihāsyā (dvyakṣara) mi (8) viśuddhe sarvārtha (dvyakṣara) sādhike (9) jñāna mara malam (dvyakṣara) sarva buddhānām (10) arhad (dvyakṣara) dāṁś ca priya jñāna mara malam (dvyakṣara) (11) saddharmasya ca tejasā (12) sarvaṁ nāśe
銘播(引)波劍(十三)怛你也(二合)他(十四)俱蒸擬你(十五)俱蒸擬你(十六)盎俱哩(十七)莽俱哩(十八)摩唎制波啰曩(十九)舍嚩哩(二十)啰乞灑(二合)啰乞灑(二合)𤚥(二十一)俱摩哩(二十二)室哩(二合)摩哩寧(二十三)娑嚩(二合引)訶(二十四)
此是佛慈印 是諸佛自體 若能常憶念 行者作善業 一切難調者 欲害作障難 疾起于慈心 由此明威力
即用前印。隱頭中名三指甲。露出小指甲。是如來無垢印。真言曰。
曩謨三滿多沒馱南吽母(引)啰馱寧戶魯吽泮吒娑嚩(二合)訶(引)
行者吃食時 以此明加持 先誦然後食 身凈火力盛 諸罪悉皆凈 獲得而無礙 于食時所有 所起諸障難 悉皆而遣除 以佛無垢印
準此前印隱其小指甲。露出大指甲。名為如來甘露印。
由結此印故。能獲明解脫。如來甘露真言曰。
曩謨三滿多沒馱南唵印擬寧部多寧娑嚩(二合引)訶
以二手各以大拇指入掌。緊握作拳。以二拳相合。名如來師子吼印。
種種奇特事 意求而皆作 由持頂輪王 能成辦一切
真言曰。
曩謨三滿多沒馱南唵劫比羅惹置羅吽泮吒娑嚩(二合引
【現代漢語翻譯】 現代漢語譯本： 銘播(引)波劍(十三)怛你也(二合)他(十四)俱蒸擬你(十五)俱蒸擬你(十六)盎俱哩(十七)莽俱哩(十八)摩唎制波啰曩(十九)舍嚩哩(二十)啰乞灑(二合)啰乞灑(二合)𤚥(二十一)俱摩哩(二十二)室哩(二合)摩哩寧(二十三)娑嚩(二合引)訶(二十四) 這是佛的慈悲印，是諸佛的自體。 如果能夠經常憶念，修行者所作的善業，一切難以調伏的人，想要加害製造障礙，都能迅速生起慈悲心，由此彰顯其威力。 接著使用之前的印。隱藏頭中名三指甲，露出小指甲，這是如來無垢印。真言說： 曩謨三滿多沒馱南(皈命一切諸佛)吽母(引)啰馱寧戶魯吽泮吒娑嚩(二合)訶(引) 修行者在吃飯時，用這個明咒加持，先誦咒然後吃飯，身體清凈，火力旺盛，各種罪業全部清凈，獲得自在無礙。對於吃飯時所有，所產生的各種障礙，全部都能遣除，憑藉佛的無垢印。 依照之前的印，隱藏小指甲，露出大指甲，名為如來甘露印。 由於結此印的緣故，能夠獲得明瞭的解脫。如來甘露真言說： 曩謨三滿多沒馱南(皈命一切諸佛)唵印擬寧部多寧娑嚩(二合引)訶 用兩隻手，各自用大拇指進入掌心，緊握成拳。用兩個拳頭相合，名叫如來師子吼印。 種種奇特的事情，心中所求都能做到，由於持有頂輪王，能夠成就一切。 真言說： 曩謨三滿多沒馱南(皈命一切諸佛)唵劫比羅惹置羅吽泮吒娑嚩(二合引)
【English Translation】 English version: Mingbo (introduction) Bojian (thirteen) Da Ni Ye (two combined) Ta (fourteen) Ju Zheng Ni Ni (fifteen) Ju Zheng Ni Ni (sixteen) Ang Ju Li (seventeen) Mang Ju Li (eighteen) Mo Li Zhi Bo Luo Nang (nineteen) She Wa Li (twenty) Luo Qi Sha (two combined) Luo Qi Sha (two combined) Hum (twenty-one) Ju Mo Li (twenty-two) Shi Li (two combined) Mo Li Ning (twenty-three) Suo Po (two combined, long sound) He (twenty-four) This is the Buddha's compassionate seal, the very essence of all Buddhas. If one can constantly remember it, the virtuous deeds performed by the practitioner, all those who are difficult to tame, who wish to harm and create obstacles, can quickly generate compassion, thereby manifesting its power. Then use the previous mudra. Conceal the fingernails of the middle three fingers, exposing the little fingernail, this is the Tathagata's Immaculate Seal. The mantra says: Namo Samanta Buddhanam (Homage to all Buddhas) Hum Mu (long sound) Ra Dha Ning Hulu Hum Phat Svaha (two combined, long sound) When a practitioner eats, bless the food with this mantra. Recite the mantra before eating, the body becomes pure, and the fire of digestion is strong. All sins are purified, and one obtains freedom and non-obstruction. All obstacles that arise during eating are eliminated by the Buddha's Immaculate Seal. Following the previous mudra, conceal the little fingernail, exposing the thumb fingernail, this is called the Tathagata's Ambrosia Seal. By forming this mudra, one can obtain clear liberation. The Tathagata's Ambrosia Mantra says: Namo Samanta Buddhanam (Homage to all Buddhas) Om Indrani Bhutani Svaha (two combined, long sound) With both hands, place the thumbs inside the palms and clench them tightly into fists. Bring the two fists together, this is called the Tathagata's Lion's Roar Seal. All kinds of extraordinary things, whatever one desires can be accomplished. By holding the Crown Wheel King, one can accomplish everything. The mantra says: Namo Samanta Buddhanam (Homage to all Buddhas) Om Kapila Jati Jila Hum Phat Svaha (two combined, long sound)
)訶(引)
以二手虛心合掌。十指右押左。互相交。名為吉祥印。
名娑嚩(二合)娑底(二合)迦如來吉祥印。能成大人相。真言曰。
曩謨三滿多沒馱南慈(稍上聲重呼)
即以此前印 悉開於十指 小指大指合 余指皆微屈 是印如蓮華 名為蓮華印 如來吉慶印 獲福德義利 獲王福及余 地居有情福 成得大吉祥 行者不應疑
真言曰。
曩謨三滿多沒馱南唵蘇末𡀔(二合)憾彌(二合)攞乞瑟銘(三合)娑嚩(二合引)訶(引)
成就福不虛 獲大王福德
準前印如未敷蓮華應結于當心。名般若波羅蜜印。
此明大威德 是一切佛母 常說諸佛道 過現及未來 一切諸佛母 是印大威力
真言曰。
曩謨三滿多沒馱南唵輸嚕底娑蜜哩(二合)底尾惹曳娑嚩(二合)訶
金剛手此般若波羅蜜明。過去未來現在一切佛菩薩辟支聲聞。一切悉皆修般若波羅蜜。得成佛世尊。皆從般若波羅蜜生。皆修習般若波羅蜜。悉皆證得大菩提。
準此前印雙屈大指入掌。是如來大悲印。真言曰。
曩謨三滿多沒馱南唵怛㘄(二合)擬寧娑嚩(二合引)訶(引)
即以前印各屈大指入掌。各令
【現代漢語翻譯】 現代漢語譯本： 訶（引） 以雙手虛心合掌，十指右手壓在左手上，互相交叉，這稱為吉祥印。 名為娑嚩（二合）娑底（二合）迦如來吉祥印，能成就大人相（佛的三十二相之一）。真言曰： 曩謨三滿多沒馱南慈（稍上聲重呼） 即以此前的吉祥印，完全打開十指，小指和拇指合攏，其餘手指都稍微彎曲。這個手印像蓮花一樣，稱為蓮花印。如來吉慶印，能獲得福德義利，獲得國王的福報以及其他居住在地上眾生的福報，成就大吉祥，修行者不應該懷疑。 真言曰： 曩謨三滿多沒馱南唵蘇末𡀔（二合）憾彌（二合）攞乞瑟銘（三合）娑嚩（二合引）訶（引） 成就福報真實不虛，獲得大國王的福德。 按照之前的吉祥印，像未開放的蓮花一樣，應結于胸前。這稱為般若波羅蜜印（智慧到達彼岸的印）。 此印光明廣大，威德殊勝，是一切諸佛之母，常說諸佛之道，包括過去、現在和未來。一切諸佛之母，這個手印具有大威力。 真言曰： 曩謨三滿多沒馱南唵輸嚕底娑蜜哩（二合）底尾惹曳娑嚩（二合）訶 金剛手（執金剛杵的菩薩）啊，這個般若波羅蜜明（般若波羅蜜咒），過去、未來、現在的一切佛、菩薩、辟支佛（緣覺）、聲聞（阿羅漢），一切都修習般若波羅蜜，才能成就佛世尊。一切都從般若波羅蜜生出，都修習般若波羅蜜，全部證得大菩提（覺悟）。 按照之前的吉祥印，將兩個拇指彎曲放入掌心，這是如來大悲印（如來慈悲的象徵）。真言曰： 曩謨三滿多沒馱南唵怛㘄（二合）擬寧娑嚩（二合引）訶（引） 即以前面的手印，各自彎曲拇指放入掌心，各自...
【English Translation】 English version: Kaha (prolonged sound) With both hands, sincerely join palms together. The ten fingers, with the right pressing on the left, interlock with each other. This is called the Auspicious Seal. It is named the Sava (two combined sounds) Sati (two combined sounds) ka Tathagata Auspicious Seal. It can accomplish the marks of a great man (one of the 32 marks of the Buddha). The mantra is: Namo Samanta Buddhanam Ci (slightly raised tone, pronounced heavily) Then, with the previous seal, fully open the ten fingers. Join the little fingers and thumbs together, and slightly bend the remaining fingers. This seal is like a lotus flower and is called the Lotus Flower Seal. The Tathagata's Auspicious and Celebratory Seal can obtain blessings, virtues, righteousness, and benefits. It can obtain the blessings of a king and the blessings of sentient beings dwelling on the earth. It can accomplish great auspiciousness. The practitioner should not doubt this. The mantra is: Namo Samanta Buddhanam Om Suma-dhih (two combined sounds) Hammi (two combined sounds) La-ksme (three combined sounds) Svaha (two combined sounds, prolonged sound) Accomplishing blessings is not in vain; one obtains the virtues of a great king. Following the previous seal, like an unopened lotus flower, it should be formed at the heart. This is called the Prajna Paramita Seal (the seal of wisdom reaching the other shore). This illuminates great power and virtue; it is the mother of all Buddhas. It constantly speaks of the path of all Buddhas, past, present, and future. The mother of all Buddhas, this seal has great power. The mantra is: Namo Samanta Buddhanam Om Suruti Samriti Vijaye Svaha (two combined sounds) Vajrapani (the Bodhisattva holding the vajra), this Prajna Paramita Mantra, all Buddhas, Bodhisattvas, Pratyekabuddhas (Solitary Buddhas), and Sravakas (Arhats) of the past, future, and present, all cultivate Prajna Paramita in order to accomplish becoming a Buddha, the World Honored One. All are born from Prajna Paramita, all cultivate Prajna Paramita, and all attain Great Bodhi (Enlightenment). Following the previous seal, bend both thumbs into the palms. This is the Tathagata's Great Compassion Seal (symbol of the Tathagata's compassion). The mantra is: Namo Samanta Buddhanam Om Trah (two combined sounds) Gnin Svaha (two combined sounds, prolonged sound) Then, with the previous seal, each bend the thumbs into the palms, each...
柱著小指根下。是名如來膝印。真言曰。
曩謨三滿多沒馱南唵娜部(二合引)擬寧缽啰(二合)捻跛跢(二合)娑嚩(二合)訶(引)
準前膝印。以二大指各柱無名指根。是名如來踝印。真言曰。
曩謨三滿多沒馱南阿怛嚟(二合)怛嚟(二合)嗢怛嚟(二合)嚩日啰(二合)母乞史(二合)尼娑嚩(二合)訶(引)
準前踝印。以二大指跓中指根下。名如來足印。真言曰。
曩謨三滿多沒馱南唵嚩日啰(二合)商俱攞部史帝娜啰入嚩(二合)攞吽娑嚩(二合)訶(引)
爾時世尊告金剛手秘密主言。金剛手此等大印。一切如來從身份流出。大丈夫相莊嚴。善男子是印等。一切如來所說。一一印。百千俱胝印以為眷屬。皆從如來支分生。於後末法劣慧小有情。不能盡知其福利說伽他曰。
若成此明王 為彼利益故 我今而略說 汝當應受持 令得廣流佈 是印名大印 有大威神力 令末法有情 修持善品故 若善男女等 常能結此印 加持于自身 成就大真言 輪王佛頂等 彼獲無量福 而得百千種 一切罪皆滅 一切佛菩薩 憐愍皆愛念 常得宿命智 諸根皆圓具 心亦不誤失 一切諸佛等 悉皆而攝受 壽命得
【現代漢語翻譯】 現代漢語譯本： 將兩大拇指的根部抵住小指根下，這被稱為如來膝印。真言如下： 『曩謨三滿多沒馱南唵娜部(二合引)擬寧缽啰(二合)捻跛跢(二合)娑嚩(二合)訶(引)』 依照之前的膝印，將兩大拇指的根部各自抵住無名指根部，這被稱為如來踝印。真言如下： 『曩謨三滿多沒馱南阿怛嚟(二合)怛嚟(二合)嗢怛嚟(二合)嚩日啰(二合)母乞史(二合)尼娑嚩(二合)訶(引)』 依照之前的踝印，將兩大拇指抵住中指根下，這被稱為如來足印。真言如下： 『曩謨三滿多沒馱南唵嚩日啰(二合)商俱攞部史帝娜啰入嚩(二合)攞吽娑嚩(二合)訶(引)』 這時，世尊告訴金剛手秘密主（Vajrapani, 佛教護法神）說：『金剛手（Vajrapani），這些大印，都是一切如來（Tathagata, 佛的稱號）從自身分流出的，以大丈夫相莊嚴。善男子，這些印等，都是一切如來（Tathagata）所說的。每一個印，都有百千俱胝（koti, 印度數字單位，千萬）印作為眷屬，都從如來（Tathagata）的支分而生。在後世末法時期，那些智慧低下的小有情，不能完全知曉其中的福利。』所以說了這首伽他（gatha, 偈頌）： 『若成就此明王（Vidyaraja, 佛教中具有強大力量的神祇），爲了他們的利益，我現在簡略地說說，你應當接受並受持，令其廣為流佈。此印名為大印，有大威神力，爲了讓末法時期的有情，修持善品，如果善男善女等，常常能夠結此印，加持于自身，成就大真言（Mahamantra, 偉大的咒語），輪王佛頂（cakravartin-usnisa, 輪王的頂髻）等，他們會獲得無量福報，並且得到百千種好處，一切罪業都會消滅，一切佛菩薩（Bodhisattva, 追求覺悟的修行者）都會憐憫愛念，常常獲得宿命智（knowledge of past lives, 瞭解過去世的能力），諸根都圓滿具足，心也不會迷失，一切諸佛等，都會攝受他們，壽命得以延長。』
【English Translation】 English version: Press the roots of both thumbs against the base of the little fingers. This is called the Tathagata's (Tathagata, title of a Buddha) Knee Seal. The mantra is: 'Namo Samanta Buddhanam Om Nada Bu (Dvi-yukta-akshara) Gini Para (Dvi-yukta-akshara) Nyam Pata (Dvi-yukta-akshara) Svaha (Dvi-yukta-akshara) (Introductory)' Following the previous Knee Seal, press the roots of both thumbs against the base of the ring fingers respectively. This is called the Tathagata's (Tathagata) Ankle Seal. The mantra is: 'Namo Samanta Buddhanam Ah Tatri (Dvi-yukta-akshara) Tatri (Dvi-yukta-akshara) Utatri (Dvi-yukta-akshara) Vajra (Dvi-yukta-akshara) Mukshini Svaha (Dvi-yukta-akshara) (Introductory)' Following the previous Ankle Seal, press both thumbs against the base of the middle fingers. This is called the Tathagata's (Tathagata) Foot Seal. The mantra is: 'Namo Samanta Buddhanam Om Vajra (Dvi-yukta-akshara) Shankula Bhusite Nara Jvala Hum Svaha (Dvi-yukta-akshara) (Introductory)' At that time, the World Honored One (Bhagavan, title of a Buddha) told Vajrapani (Vajrapani, a Buddhist guardian deity), the Secret Lord: 'Vajrapani, these great seals are all emanated from the body of all Tathagatas (Tathagata), adorned with the marks of a great man. Good man, these seals and so on are all spoken by all Tathagatas (Tathagata). Each seal has hundreds of thousands of kotis (koti, an Indian numerical unit, ten million) of seals as its retinue, all born from the limbs of the Tathagata (Tathagata). In the later Dharma-ending Age, those sentient beings with inferior wisdom will not be able to fully know their benefits.' Therefore, he spoke this gatha (gatha, a verse): 'If one accomplishes this Vidyaraja (Vidyaraja, a deity with great power in Buddhism), for their benefit, I will now speak briefly. You should accept and uphold it, and let it spread widely. This seal is called the Great Seal, it has great divine power, so that sentient beings in the Dharma-ending Age can cultivate good qualities. If good men and women, etc., can often form this seal, bless themselves, accomplish the Great Mantra (Mahamantra, a great mantra), the Cakravartin-usnisa (cakravartin-usnisa, the crown of a wheel-turning king), etc., they will obtain immeasurable blessings, and receive hundreds of thousands of benefits, all sins will be extinguished, all Buddhas and Bodhisattvas (Bodhisattva, a practitioner seeking enlightenment) will have compassion and love for them, they will often obtain knowledge of past lives (knowledge of past lives, the ability to understand past lives), all faculties will be complete and perfect, and their minds will not be confused, all Buddhas, etc., will embrace them, and their lifespan will be extended.'
長遠 遠離諸疾病 令作眾生明 拔濟諸惡趣 聰慧具精進 威德常勤勇 當生於勝族 具諸巧技藝 能療諸疾病 我今而略說 一切佛加持 即成大丈夫 若常持大印 常當於自身 稱名而受持 遠離諸障難 諸罪皆消滅 諸佛頂皆成 證得如來身
金剛手此一切如來族真實大印結印相法。利益佛頂部有情。我今釋迦牟尼宣說。
菩提場所說一字頂輪王經諸成就法品第九
爾時釋迦牟尼佛。觀察大眾。為未來世有情。誥金剛手秘密主言。秘密主當來後世懶墮懈怠。不精進于善法。無餘暇有情。貪愛染著。不能于廣大愿而求成就。愍念利益彼有情故。或婆羅門生於勝族。或剎利族姓者。有清信及發菩提心者。愛樂修真言行者。利益如是等有情。我為略說真言明王佛頂轉輪王功德。能摧一切天龍藥叉阿蘇羅。調伏有情。亦能令死令枯。令驅擯令憎惡。令禁止令壞令摧。一切佛菩薩之所稱讚。大威德神力。令作無比等三摩地修行。令超越一切魔道示現天中天佛色形像。于無量劫不能說此大教王無量百俱胝劫不能盡其功德邊際。我今少分而說。金剛手聽善聽極善聽極善作意。爾時如來說伽他曰。
我說異方便 一切佛所說 利益諸有情 于百多無量
【現代漢語翻譯】 現代漢語譯本： 長遠地遠離各種疾病， 使眾產生為覺悟的明燈，救拔他們脫離各種惡趣。 擁有聰慧和精進，威德常在且勤奮勇敢， 應當出生于高貴的種族，具備各種巧妙的技藝。 能夠治療各種疾病，我現在簡略地說， 一切佛的加持，即能成就大丈夫。 如果經常持誦大印，經常在自身， 稱念名號並受持，遠離各種障礙和災難。 各種罪業都消滅，成就諸佛的頂髻， 證得如來的身。
金剛手（Vajrapani，佛教護法神），這是一切如來（Tathagata，佛的稱號）族的真實大印，是結印的儀軌方法，利益佛頂部（Buddha-usnisa）的有情（sentient beings，有感覺的生命）。我現在釋迦牟尼（Sakyamuni，佛教創始人）宣說。
菩提場所說一字頂輪王經諸成就法品第九
當時，釋迦牟尼佛觀察大眾，爲了未來世的有情，告訴金剛手秘密主說：『秘密主（Guhyapati，金剛手的別名），當未來後世，有懶惰懈怠，不精進于善法，沒有空閑的有情，貪愛染著，不能在廣大願力中求得成就。爲了憐憫和利益這些有情，或者婆羅門（Brahmana，印度教祭司）出生于高貴的種族，或者剎利（Ksatriya，古印度武士階層）族姓的人，有清凈的信仰以及發菩提心的人，喜愛修持真言（mantra）的人，爲了利益這些有情，我為他們簡略地說真言明王佛頂轉輪王的功德，能夠摧毀一切天（Deva，神）龍（Naga，龍族）藥叉（Yaksa，夜叉）阿蘇羅（Asura，阿修羅），調伏有情，也能令人死亡、枯萎，令人被驅逐、憎惡，令人被禁止、破壞、摧毀。一切佛菩薩所稱讚的大威德神力，能使修行者進入無比的三摩地（Samadhi，禪定），超越一切魔道，示現天中天佛的色身形像。在無量劫中也無法說完此大教王的無量百俱胝劫的功德邊際，我現在稍微說一點。金剛手，仔細聽，非常仔細地聽，非常仔細地用心。』當時，如來說偈語說：
我說特殊的方便法門，一切佛所說， 利益各種有情，在百千多無量劫中。
【English Translation】 English version: Far away from all diseases, Making sentient beings enlightened, rescuing them from all evil realms. Possessing wisdom and diligence, with constant virtue and courage, One should be born into a noble family, possessing various skillful arts. Able to cure all diseases, I will now briefly say, The blessings of all Buddhas, will accomplish a great man. If one constantly holds the great mudra, constantly on oneself, Reciting the name and upholding it, staying away from all obstacles and difficulties. All sins are eliminated, the crowns of all Buddhas are accomplished, Attaining the body of the Tathagata (Buddha).
Vajrapani (Diamond Hand, a Buddhist guardian deity), this is the true great mudra of all Tathagata (Thus Come One, an epithet of the Buddha) families, the method of forming the mudra, benefiting the sentient beings (beings with consciousness) of the Buddha-usnisa (Buddha's crown). I, Sakyamuni (founder of Buddhism), now proclaim.
Chapter Nine of the One-Syllable Crown Wheel King Sutra on Various Accomplishment Methods, spoken at the Bodhi Place.
At that time, Sakyamuni Buddha, observing the assembly, for the sake of sentient beings in the future world, told the secret lord Vajrapani: 'Secret Lord (Guhyapati, another name for Vajrapani), in the future, there will be lazy and indolent sentient beings who are not diligent in good deeds, who have no leisure, who are attached to love and cannot achieve success in great vows. Out of compassion and for the benefit of these sentient beings, or Brahmins (Hindu priests) born into noble families, or Kshatriyas (ancient Indian warrior class) by clan name, those with pure faith and those who have generated Bodhicitta (the mind of enlightenment), those who love to practice mantra (sacred utterance), for the benefit of such sentient beings, I will briefly speak of the merits of the Mantra King Buddha-usnisa Cakravartin (the wheel-turning king of the Buddha's crown), which can destroy all Devas (gods), Nagas (dragons), Yakshas (nature spirits), and Asuras (demigods), subdue sentient beings, and also cause death, withering, expulsion, hatred, prohibition, destruction, and annihilation. The great power praised by all Buddhas and Bodhisattvas can enable practitioners to enter incomparable Samadhi (meditative absorption), transcend all demonic paths, and manifest the form and image of the Buddha, the God of Gods. In immeasurable kalpas (eons), one cannot finish speaking of the immeasurable hundreds of kotis (a large number) of kalpas of merits of this great teaching king. I will now speak a little. Vajrapani, listen well, listen very well, and pay very close attention.' At that time, the Tathagata spoke in verse, saying:
I speak of special expedient methods, spoken by all Buddhas, Benefiting various sentient beings, in hundreds of thousands of immeasurable kalpas.
是諸如來所 亦作如是說
若有人才誦此真言王。離一切怖畏。若能常持誦。一切諸魔悉皆遠離。一切罪一切惡作皆得消滅。如上所說畫像。隨於一像前。三時澡浴三時換衣。三時以儀軌相應。誦二十五落叉遍。遍數終后。從白月一日起首。日誦一千八遍。乃至月圓滿。取蘇摩那花。結以為帳。以檀香涂三肘曼荼羅。以種種涂香華燒香飲食。用酥以為燈。然一千八盞。當毗舍佉白分月圓滿日。結金剛跏唸誦。乃至現四種相。所謂云雷聲。道場中幡華動。佛像出光明。佛像動搖。見如是相。于中所成就物則得成就。若誦俱胝遍則成先行。誦二俱胝遍成大先行。誦三俱胝遍能成辦一切事。誦四俱胝遍一切龍藥叉乾闥婆阿蘇羅蘗路荼緊那羅摩呼啰伽等。皆得攝伏成大悉地。
于恒河側或於海岸。作如來一搩量窣堵波。於一一窣堵波前。以香華而供養。誦七俱胝遍。則末後塔放光。放光已。其光入行者身隱沒。即于剎那頃。於一切世界。無有一有情藥叉等與彼等者。
帝釋尚速來 梵天與眷屬 及樂變化天 及余化自在 凈居究竟天 並大威德者 剎那而集來 于彼成就人 所有諸天龍 化彼令調伏 彼天剎那頃 悉雨種種華 乃至無間獄 悉皆得清涼
爾時修行者剎那
【現代漢語翻譯】 現代漢語譯本 諸佛如來也是這樣宣說的： 如果有人僅僅是誦讀此真言王，就能遠離一切怖畏。如果能夠經常持誦，一切邪魔都會遠離，一切罪業和惡行都能消滅。按照前面所說的畫像方法，在其中一尊畫像前，每天三次沐浴，三次更換衣服，三次按照儀軌相應地誦持二十五落叉（laksha，十萬）遍。遍數完成後，從白月（ शुक्ल पक्ष，Shukla Paksha，指印度歷中月亮漸盈的半個月）初一日開始，每天誦一千八遍，直到月圓之日。取蘇摩那花（Sumanā，一種花名）結成帳幔，用檀香塗抹三肘（約1.37米）的曼荼羅（mandala，壇城），用各種涂香、鮮花、燒香和飲食供養，用酥油作為燈油，點燃一千八盞燈。在毗舍佉（Visakha，印度歷中的一個月）白分月圓滿之日，結金剛跏趺坐唸誦，直到出現四種瑞相，即聽到云雷聲，道場中的幡花飄動，佛像發出光明，佛像動搖。見到這些瑞相，所求的成就之物就能得到成就。如果誦持一俱胝（koti，千萬）遍，就能成就先行；誦持二俱胝遍，就能成就大先行；誦持三俱胝遍，就能成辦一切事情；誦持四俱胝遍，一切龍（nāga）、藥叉（yaksha）、乾闥婆（gandharva）、阿修羅（asura）、蘗路荼（garuda，金翅鳥）、緊那羅（kinnara）、摩呼啰伽（mahoraga）等，都能被攝伏，成就大悉地（siddhi，成就）。 在恒河邊或海邊，建造如來一搩（約23釐米）高的窣堵波（stupa，佛塔）。在每一座窣堵波前，用香和鮮花供養，誦持七俱胝遍，那麼最後的佛塔會放出光明。放出光明后，光芒進入修行者的身體並隱沒。在那一剎那，在一切世界中，沒有任何一個有情眾生、藥叉等能與他相比。 帝釋天（Indra）尚且迅速前來，梵天（Brahma）及其眷屬，以及樂變化天（Paranirmita-vasavartin），和其餘化自在天，凈居天（Suddhavasa）究竟天，以及具有大威德者，都會在剎那間聚集而來，對於那位成就之人，所有諸天龍，都會變化來調伏他。那些天人在剎那間，會降下種種鮮花，乃至無間地獄（Avīci），都能得到清涼。 那時，修行者在剎那之間……
【English Translation】 English version The Tathagatas (如來，Tathagata, 'Thus Gone' or 'Thus Come') also speak in this way: If someone merely recites this Mantra King, they will be free from all fears. If they can constantly recite it, all demons will stay away, and all sins and evil deeds will be extinguished. According to the aforementioned method of making the image, in front of one of the images, bathe three times a day, change clothes three times, and recite twenty-five lakshas (落叉，laksha, one hundred thousand) of times in accordance with the ritual. After completing the number of recitations, starting from the first day of the bright fortnight (白月，Shukla Paksha, the waxing half of the lunar month in the Indian calendar), recite one thousand and eight times a day until the full moon day. Take Sumanā flowers (蘇摩那花，Sumanā, a type of flower) and make a canopy, and smear a three-cubit (三肘，approximately 1.37 meters) mandala (曼荼羅，mandala, a symbolic diagram) with sandalwood. Offer various scented pastes, flowers, incense, and food, and use ghee (clarified butter) as lamp oil to light one thousand and eight lamps. On the full moon day of the Visakha (毗舍佉，Visakha, a month in the Indian calendar) bright fortnight, sit in the vajra posture (金剛跏趺坐) and recite until four auspicious signs appear: the sound of thunder, the banners and flowers in the mandala move, the Buddha image emits light, and the Buddha image shakes. Upon seeing these signs, the desired objects of accomplishment will be attained. If one recites one koti (俱胝，koti, ten million) times, they will achieve the preliminary stage; reciting two kotis of times will achieve the great preliminary stage; reciting three kotis of times will accomplish all things; reciting four kotis of times will subdue all nagas (龍，nāga), yakshas (藥叉，yaksha), gandharvas (乾闥婆，gandharva), asuras (阿修羅，asura), garudas (蘗路荼，garuda), kinnaras (緊那羅，kinnara), mahoragas (摩呼啰伽，mahoraga), etc., and achieve great siddhi (悉地，siddhi, accomplishment). On the bank of the Ganges River or on the seashore, build a stupa (窣堵波，stupa, a Buddhist monument) one span (一搩，approximately 23 centimeters) high, representing the Tathagata. In front of each stupa, offer incense and flowers, and recite seven kotis of times. Then, the last stupa will emit light. After emitting light, the light will enter the practitioner's body and disappear. In that instant, in all the worlds, there will be no sentient being or yaksha equal to them. Even Indra (帝釋天，Indra) will come quickly, Brahma (梵天，Brahma) and his retinue, as well as Paranirmita-vasavartin (樂變化天，Paranirmita-vasavartin), and other self-transforming deities, the Suddhavasa (凈居天，Suddhavasa) Pure Abodes, and those with great power, will gather in an instant. All the gods and nagas will transform to subdue that accomplished person. In an instant, those gods will rain down various flowers, and even Avīci (無間獄，Avīci), the hell of incessant suffering, will be cooled. At that time, the practitioner in an instant...
頃。如來制底放光。后自身成大威德。成大神通。于天中威德光明。如融金色。顏貌二八童子相。一切如來之所攝授。得大智慧。隨意身通如意。迅疾如風。身光映奪諸餘天眾。若有見彼成就者。或成就者見彼人。悉皆共彼騰空。作大持明仙王。以無量百千持明為眷屬。遊歷無量世界。以身光照曜一切成就者。才思惟一切悉皆成辦。所至帝釋處帝釋分與半座。無有與彼等。顏貌勇健智慧威德。無有等同者。以此因緣獲得菩薩善巧方便。調伏有情獲得善巧。住于無量大劫。見無量佛出現於世。
于中佛出現 彼大不思議 人天皆供養 獲得身精進 智慧亦復然 神通救有情 等同佛輪王 修持勝真言 諸貪悉除滅 獲得人中尊
秘密主此修行方便。有如來名寶火。曾為人身時。及寶幢如來。光明自在王如來。如是等無量如來。皆得成就。觀自在菩薩。不動步超越菩薩。曼殊室利菩薩。如是等無量大菩薩為人身時。獲得成就求大菩提者。秘密主如汝為人身。時曾修此佛眼大明。以難行苦行。以大精進獲得成就。愍念世間故。金剛幢如來出興於世。正法末時大怖畏時。如是此真言王于無上菩提。堅固決定者得成就。
我今又說余成就事業。隨取一像。前誦十洛叉遍。唸誦終時。于滿月一
【現代漢語翻譯】 現代漢語譯本： 頃刻間，如來佛像的底座放出光明，隨後佛自身顯現出大威德、大神通。在天界中，他的威德光明如同熔化的金色，容貌如同十六歲的童子。他被一切如來所攝受，獲得大智慧，能夠隨意變化身形，迅疾如風。他的身光映照得其他天眾黯然失色。如果有人見到這位成就者，或者成就者見到這個人，他們都會一同騰空而起，成為偉大的持明仙王，擁有無量百千的持明者作為眷屬，遊歷無量世界。他的身光照耀著一切成就者，只要心中思惟，一切都能成就。他所到的帝釋天處，帝釋天會分給他半個座位。沒有人能與他相比，他的容貌、勇健、智慧和威德，都無人能及。因為這個因緣，他獲得了菩薩的善巧方便，能夠善巧地調伏有情眾生，安住于無量大劫，見到無量佛出現在世間。
于諸佛出現之時，他所展現的大威德不可思議，人天都會供養他，他因此獲得身精進，智慧也同樣如此。他以神通救度有情眾生，如同佛輪王一般，修持殊勝的真言，能夠消除一切貪慾，成為人中尊者。
秘密主（Vajrapani，金剛手菩薩的別名），這種修行的方法，曾有如來名為寶火（Ratnagni），在過去為人身時，以及寶幢如來（Ratnaketu），光明自在王如來（Prabhasvararaja），像這樣無量如來，都因此得到成就。觀自在菩薩（Avalokitesvara），不動步超越菩薩（Anikshiptadhura），曼殊室利菩薩（Manjusri），像這樣無量大菩薩在過去為人身時，爲了求得大菩提而獲得成就。秘密主，就像你過去為人身時，曾經修持此佛眼大明（Buddhalocani）的法門，以難行苦行，以大精進獲得成就。爲了憐憫世間眾生，金剛幢如來（Vajraketu）才會出現於世。在正法末世，大恐怖的時代，像這樣的真言王，對於無上菩提有堅定決心的人，才能獲得成就。
我現在再說其他的成就事業。隨便取一尊佛像，先念誦十萬遍真言。唸誦結束時，在滿月之夜……
【English Translation】 English version: In an instant, light emanated from the base of the Tathagata's (如來，another name for Buddha) image, and then the Tathagata himself manifested with great power and great spiritual abilities. In the heavens, his majestic light was like molten gold, and his appearance was like that of a sixteen-year-old youth. He was embraced by all the Tathagatas, attained great wisdom, and could transform his body at will, as swift as the wind. His bodily light outshone all the other heavenly beings. If someone saw this accomplished one, or if the accomplished one saw that person, they would both rise into the sky together, becoming great Vidyadhara (持明，knowledge holder) kings, with countless hundreds of thousands of Vidyadharas as their retinue, traveling through countless worlds. His bodily light illuminated all the accomplished ones, and whatever he thought of, everything would be accomplished. When he arrived at Indra's (帝釋，the lord of devas) abode, Indra would share half of his seat with him. No one could compare to him; his appearance, courage, wisdom, and majesty were unmatched. Because of this cause, he attained the skillful means of a Bodhisattva (菩薩，enlightenment being), able to skillfully tame sentient beings, abiding for countless great kalpas (劫，an immense period of time), and seeing countless Buddhas appear in the world.
When the Buddhas appear, his manifested great power is inconceivable. Gods and humans alike will make offerings to him, and he will thus attain bodily diligence, and his wisdom will be the same. He uses his spiritual powers to save sentient beings, like a Chakravartin (輪王，wheel-turning king) of the Buddhas, practicing the supreme mantra (真言，sacred utterance), able to eliminate all greed, and become the honored one among humans.
Secret Lord (秘密主，another name for Vajrapani), this method of practice was once used by a Tathagata named Ratnagni (寶火，Jewel Fire), when he was in human form, as well as Ratnaketu (寶幢，Jewel Banner) Tathagata, Prabhasvararaja (光明自在王，King of Radiant Light) Tathagata, and countless Tathagatas like these, who all attained accomplishment through it. Avalokitesvara (觀自在菩薩，the Bodhisattva of Compassion), Anikshiptadhura (不動步超越菩薩，the Bodhisattva who transcends without moving), Manjusri (曼殊室利菩薩，the Bodhisattva of Wisdom), and countless great Bodhisattvas like these, in their past human lives, attained accomplishment in order to seek great Bodhi (菩提，enlightenment). Secret Lord, just as you, in your past human life, practiced this Buddhalocani (佛眼大明，Great Brightness of the Buddha Eye) method, attaining accomplishment through difficult practices and great diligence. It is because of compassion for the world that Vajraketu (金剛幢，Diamond Banner) Tathagata appears in the world. In the degenerate age of the Dharma (正法末世，the end of the true law), in times of great fear, only those who have a firm determination towards unsurpassed Bodhi can attain accomplishment with this Mantra King.
Now I will speak of other accomplishments. Take any Buddha image, and first recite the mantra one hundred thousand times. At the end of the recitation, on the night of the full moon...
日一夜不食。以白芥子置於水中。誦一千八遍散灑十方。則成結曼荼羅界。于像前種種食飲廣大供養。于荷葉上置牛黃或雄黃。結跏趺坐。護身加持藥唸誦。乃至三相成就。若暖相現。一切眾生皆得調伏歸敬。煙相現。安怛那成就。若光相現。取身上涂。身如初日暉。年二八相。發拳旋如螺紺青色。無量持明仙圍繞。即成大持明仙住壽一大劫。
神通月白分。三時澡洗三時換衣。依儀軌三時。發露懺悔隨喜勸請發願迴向。時別誦一千八遍。乃至月圓滿夜。一日一夜不食。則取苾芻毗柰耶所說應量。修造缽袈裟錫杖。隨取一事。一千三波多護摩。于像前廣大種種供養。取所成就物置於壇中。護其物唸誦乃至出光。若是袈裟及僧伽梨衣。即披。缽及錫杖即手持。便即飛騰虛空。成持明仙。游往余佛剎土。能作大變化住壽一大劫。
又以如來搩量。造窣堵波十萬。取一劍無瑕翳者。隨取一像。前于神通月白分。於八日或十四日。作三波多護摩。加持劍于像前廣大供養。坐于茅薦。其劍以右手而持唸誦。乃至空中出聲。作是言成就矣。然後其像放光。其光照曜行者然後鼓明。即阿蘇羅女來圍繞修行者。以為眷屬。即飛騰虛空成大持明王仙。能現種種形狀。往來自在。能觀余世界無礙住壽大劫。
又于高山頂
【現代漢語翻譯】 現代漢語譯本 日夜不食。將白芥子置於水中。誦一千零八遍，向十方散灑，即可形成結界曼荼羅（mandala，壇城）。在佛像前準備各種食物和飲料，進行盛大的供養。在荷葉上放置牛黃或雄黃，結跏趺坐（盤腿而坐）。護身並加持藥物，唸誦真言，直至出現三種征相成就。如果出現暖相，一切眾生都會被調伏，心生歸敬。如果出現煙相，則安怛那（Antaradhana，隱身）成就。如果出現光相，將藥物塗在身上，身體如同初升的太陽般光輝，恢復到二八年華的相貌。頭髮捲曲如螺，呈現紺青色。無數的持明仙（Vidyadhara，明咒成就者）圍繞，即成為大持明仙，壽命長達一大劫（kalpa，佛教時間單位）。 于神通月白分（指農曆每月初一至十五，月亮漸盈之時）。每日三次沐浴，三次更換衣服。按照儀軌，每日三次發露懺悔，隨喜功德，勸請諸佛住世，發願，迴向。每次唸誦一千零八遍。直至月圓之夜。一日一夜不食。然後按照苾芻（bhiksu，比丘）毗柰耶（Vinaya，戒律）所說的應有份量，修造缽、袈裟、錫杖。隨意選取一件，進行一千三百次波多護摩（homa，火供）。在佛像前進行盛大而多樣的供養。將所成就之物放置於壇中。守護此物並唸誦真言，直至發出光芒。如果是袈裟及僧伽梨衣（samghati，大衣），就披上。如果是缽及錫杖，就手持。便可立即飛騰虛空，成為持明仙，游往其他佛剎（Buddha-kshetra，佛土），能夠展現巨大的變化，壽命長達一大劫。 又以如來搩量（指佛一拃的長度）建造十萬座窣堵波（stupa，佛塔）。取一把沒有瑕疵的劍。隨意選取一尊佛像。在神通月白分，于初八或十四日，進行三百次波多護摩。加持劍，在佛像前進行盛大的供養。坐在茅草墊上。用右手持劍唸誦真言，直至空中發出聲音，說『成就了』。然後佛像放出光芒。光芒照耀修行者，然後擊鼓鳴響。阿蘇羅（asura，阿修羅）女前來圍繞修行者，作為眷屬。便可飛騰虛空，成為大持明王仙，能夠顯現各種形狀，來往自在，能夠無礙地觀察其他世界，壽命長達一大劫。 又于高山頂
【English Translation】 English version Not eating day and night. Placing white mustard seeds in water. Reciting one thousand and eight times, scattering them in the ten directions, then a mandala (mandala, sacred enclosure) boundary is formed. Before the image, various foods and drinks are offered in abundance. Placing bezoar or realgar on a lotus leaf, sitting in the lotus position (padmasana, cross-legged posture). Protecting the body and blessing the medicine, reciting mantras until the three signs of accomplishment appear. If the warm sign appears, all beings will be subdued and develop reverence. If the smoke sign appears, then Antaradhana (Antaradhana, disappearance) is accomplished. If the light sign appears, apply the medicine to the body, the body will be as radiant as the rising sun, restoring the appearance of a sixteen-year-old. The hair curls like a conch shell, appearing dark blue. Countless Vidyadharas (Vidyadhara, knowledge-holders) surround, and one becomes a great Vidyadhara, living for one great kalpa (kalpa, aeon). During the bright half of the month of supernatural power (referring to the period from the first to the fifteenth of the lunar month, when the moon is waxing). Bathing three times a day, changing clothes three times a day. According to the ritual, confessing sins, rejoicing in merits, requesting the Buddhas to remain in the world, making vows, and dedicating merits three times a day. Reciting one thousand and eight times each time. Until the night of the full moon. Not eating for one day and one night. Then, according to the measure described in the Bhiksu (bhiksu, monk) Vinaya (Vinaya, monastic code), making a bowl, a kasaya (kasaya, robe), and a staff. Randomly choosing one item, performing one thousand three hundred homas (homa, fire offering). Making grand and various offerings before the image. Placing the accomplished object in the mandala. Protecting the object and reciting mantras until light emanates. If it is a kasaya or samghati (samghati, outer robe), then wear it. If it is a bowl or staff, then hold it in hand. Then one can immediately fly into the sky, becoming a Vidyadhara, traveling to other Buddha-kshetras (Buddha-kshetra, Buddha-fields), able to manifest great transformations, living for one great kalpa. Furthermore, building one hundred thousand stupas (stupa, reliquary mounds) using the span of the Tathagata (Buddha's hand span). Taking a sword without flaws. Randomly choosing an image. During the bright half of the month of supernatural power, on the eighth or fourteenth day, performing three hundred homas. Blessing the sword, making grand offerings before the image. Sitting on a grass mat. Holding the sword in the right hand and reciting mantras, until a voice comes from the sky, saying 'Accomplished'. Then the image emits light. The light illuminates the practitioner, and then drums sound. Asura (asura, demigod) women come to surround the practitioner, as attendants. Then one can fly into the sky, becoming a great Vidyadhara King, able to manifest various forms, coming and going freely, able to observe other worlds without obstruction, living for a great kalpa. Also, on the top of a high mountain
上安佛像。吃根莖果誦二十一萬遍。然後以補沙鐵。為輪或缽置娑。應使諸根圓具匠造。造已則往于阿蘇羅宮。于宮門安置佛像。並助伴對像前。之時燒佉陀羅木以然火。坐茅薦上。以右手持輪。芥子油和木槵葉。護摩十萬遍。一切阿蘇羅關鍵破壞。又誦十萬遍護摩。即阿蘇羅宮中火然熾盛。第三誦十萬遍。一切阿蘇羅女出窟外。祈求修行者。勤勇丈夫使我等何為。入此宮中受用微妙欲樂。並諸助伴同入。余不入三昧耶壇者。莫令入。忽然輒入。彼此損害而死。是故彼人不知三昧耶。入于宮中求成就劍成就輪或余成就物。彼得是物為大阿蘇羅持明仙王。所有阿蘇羅宮中成就物為主。其持明仙無量阿蘇羅女以為眷屬。遊歷此世界成大阿蘇羅身。管屬一切阿蘇羅。得大阿蘇羅王禮敬。彼能化大阿蘇羅種種身。住壽一大劫。所隨入者皆壽一劫。其成就人才憶念誦輪王真言。其那羅延輪破壞。欲得其輪如故。隨意得成。
于迦葉波佛等覺教法時。名持輪明王。得輪成就。持輪而出。以此因緣名持輪明王。令現在於世間。深生凈信為佛優婆塞迦。爾時世尊說伽他曰。
又說余成就 先佛之所說 我于往昔時 曾作于商估 勤苦大精進 作微妙成就 我今而宣說 我名為路摩 成就中為王 我昔本生
【現代漢語翻譯】 現代漢語譯本 供奉安放佛像。唸誦二十一萬遍咒語，所用之物為植物的根、莖、果實。然後用補沙鐵（Pushpa iron）製作輪或缽（bowl），應讓工匠製造諸根圓滿之物。造好后，前往阿蘇羅宮（Asura palace）。在宮門安置佛像，並讓助手們在佛像前。此時燒佉陀羅木（Khādira wood）點燃火焰，坐在茅草墊上，右手拿著輪，用芥子油和木槵葉（soapberry leaves）混合，護摩十萬遍。一切阿蘇羅（Asura）的關卡破壞。又唸誦十萬遍進行護摩，阿蘇羅宮中火焰熾盛。第三次唸誦十萬遍，一切阿蘇羅女（Asura women）走出洞窟外，祈求修行者：『勤奮勇敢的丈夫，讓我們做什麼？進入此宮中享受微妙的欲樂。』修行者與助手們一同進入。其餘沒有進入三昧耶壇（Samaya mandala）的人，不要讓他們進入。如果有人忽然擅自進入，彼此會互相損害而死。所以那些人不懂三昧耶（Samaya）。進入宮中尋求成就劍、成就輪或其他成就之物。他們得到這些東西，成為大阿蘇羅持明仙王（Vidyadhara king of great Asuras）。擁有阿蘇羅宮中成就之物為主導權。那些持明仙（Vidyadhara）有無量阿蘇羅女作為眷屬，遊歷這個世界，成為大阿蘇羅之身，管轄一切阿蘇羅。得到大阿蘇羅王的禮敬。他們能變化成大阿蘇羅的種種身形，壽命長達一大劫（kalpa）。跟隨他們進入的人，壽命也有一大劫。那些成就者只要憶念誦持輪明王（Cakra-dhārin-vidyārāja）的真言，那羅延輪（Nārāyana-cakra）就會被破壞。想要讓輪恢復原狀，就能隨意成就。
在迦葉波佛（Kāśyapa Buddha）等覺教法時期，我名為持輪明王（Cakra-dhārin-vidyārāja），得到輪的成就。手持輪而出，因此因緣名為持輪明王。讓現在於世間，對佛法深生凈信的優婆塞迦（Upāsaka）。當時世尊（Bhagavān）說伽他（gāthā）說：
又說其餘成就，是過去諸佛所說。 我于往昔之時，曾經做過商人。 勤勞刻苦大精進，成就微妙之法。 我今宣說此事，我名為路摩（Roma）。 在成就之中為王，我昔日的本生。
【English Translation】 English version Consecrate and place a Buddha image. Recite the mantra 210,000 times, using roots, stems, and fruits of plants. Then, using Pushpa iron, create a wheel or bowl. It should be crafted by artisans with all features complete. After it is made, go to the Asura palace. Place the Buddha image at the palace gate, and have assistants in front of the image. At that time, burn Khādira wood to ignite a fire, sit on a mat of thatch, hold the wheel in the right hand, and mix mustard oil with soapberry leaves for a homa of 100,000 recitations. All barriers of the Asuras will be destroyed. Recite another 100,000 times for homa, and the fire in the Asura palace will blaze intensely. For the third 100,000 recitations, all Asura women will come out of the caves, begging the practitioner: 'Diligent and brave husband, what do you want us to do? Enter this palace to enjoy subtle pleasures.' The practitioner and assistants enter together. Those who do not enter the Samaya mandala should not be allowed to enter. If someone suddenly enters without permission, they will harm each other and die. Therefore, those people do not understand Samaya. They enter the palace seeking the accomplishment of a sword, a wheel, or other objects of accomplishment. They obtain these things and become Vidyadhara kings of great Asuras, possessing the authority over the accomplishments in the Asura palace. Those Vidyadharas have countless Asura women as attendants, travel through this world, become great Asura bodies, and govern all Asuras. They receive the reverence of the great Asura king. They can transform into various forms of great Asuras, living for a kalpa. Those who follow them also live for a kalpa. Those who achieve only need to remember and recite the mantra of Cakra-dhārin-vidyārāja, and the Nārāyana-cakra will be destroyed. If they want the wheel restored, they can achieve it at will.
During the time of Kāśyapa Buddha's enlightenment teachings, I was named Cakra-dhārin-vidyārāja and attained the accomplishment of the wheel. Holding the wheel, I came forth, and for this reason, I am named Cakra-dhārin-vidyārāja. Let there now be in the world Upāsakas who have deep faith in the Buddha's teachings. At that time, the Bhagavan spoke the following gāthā:
And spoke of other accomplishments, spoken of by past Buddhas. In the past, I was once a merchant. Diligent, hardworking, and greatly energetic, I achieved subtle accomplishments. I now declare this matter; my name is Roma. The king among accomplishments, my former birth.
時 為諸苾芻說 愍念有情故
又如前軌儀。于大河岸側或於大海邊。作一千八窣堵波。如來一搩量大。對此塔前。於一一塔前。以香華供養。誦真言十萬三千遍。
當作塔之時 吉相而得現 補沙鐵作輪 令端嚴匠造 緣利無瑕穢 六輻短搩量 置於五凈中 三波多護摩 神通月白分 善伴戒行者 應修如劍法 乃至出光爓 吉祥持明者 即成諸嚴具 大身游自在 威德具神通 善伴大丈夫 遊歷諸世界 大力住一劫 作眾生導師
又說大成就法。應作先行法。于大河側或海岸。置佛像對前誦俱胝遍。然後作十萬六千窣堵波。則入成就復說伽他曰。
不擇日及宿 亦不限齋戒 取不壞攝嚩 成就迷怛啰 凈洗而嚴飾 華冠及衣服 依儀求悉地 彼攝嚩即起 無怖依儀軌 善伴極作意 應問善不善 長年伏水銀 貴位隱形法 一切諸方便 所問皆指示 唸誦極功夫 輪王大力明 則為奉教使 能與諸悉地 奉教既成已 獲得諸悉地 常在於左右 大力而遊行 或於彼口中 當置細鐵末 則便吐其舌 漸長如青蓮 以利刀而割 修行者慇勤 則成劍持明 身色初日暉 則往須彌峰
【現代漢語翻譯】 現代漢語譯本 當時，爲了憐憫有情眾生，（佛）為眾比丘（Bhiksu，佛教出家男眾）宣說。
又如前面的儀軌所說。在大河岸邊或者大海邊，建造一千零八座窣堵波（Stupa，佛塔），每座塔的大小如如來一搩手（約一拃）長。在這些塔前，于每一座塔前，用香和花供養，誦持真言十萬三千遍。
當建造塔的時候，吉祥的徵兆就會顯現。 用補沙鐵（Pusha iron）製作輪子，令工匠端正莊嚴地製造。 輪子的邊緣鋒利沒有瑕疵，有六個輪輻，長度為一搩手。 將輪子放置在五凈（牛奶、酸奶、酥油、牛糞、牛尿）之中，進行三波多護摩（Tripada Homa，一種祭祀儀式）。 具有神通，如月亮般潔白，有善良的同伴和持戒修行者。 應該修習如劍一般的方法，乃至發出光焰。 吉祥的持明者（Vidyadhara，明咒修行者），即能成就各種莊嚴的器具。 擁有巨大的身軀，能夠自在遊歷，具備威德和神通。 有善良的同伴和偉丈夫，遊歷各個世界。 擁有巨大的力量，能夠住世一劫（Kalpa，極長的時間單位），作為眾生的導師。
又宣說大成就法。應該先做先行法。在大河邊或者海岸邊，安置佛像，對著佛像誦持俱胝（Koti，一千萬）遍。然後建造十萬六千座窣堵波，就能進入成就。又說伽他（Gatha，偈頌）如下：
不選擇吉日和星宿，也不限制齋戒。 取用沒有損壞的攝嚩（Shava，屍體），成就迷怛啰（Mitra，朋友）。 乾淨地清洗並裝飾屍體，用花冠和衣服。 按照儀軌尋求悉地（Siddhi，成就），那具屍體就會起身。 不要害怕，按照儀軌，有善良的同伴，極其專注。 應該詢問善與不善之事，長壽和制伏水銀的方法。 顯貴的位置和隱身之法，以及一切諸方便。 所詢問的都會指示，唸誦要極下功夫。 輪王大力明（Chakravartin Mahabala Vidya）就會成為奉教的使者。 能夠給予各種悉地，奉教完成之後。 獲得各種悉地，常常在（修行者）左右。 擁有大力而**（此處原文不清晰，推測為行動），或者在那屍體的口中。 應當放置細鐵末，屍體就會吐出它的舌頭。 舌頭漸漸生長如青蓮花，用鋒利的刀割下。 修行者慇勤修行，就能成就劍持明（Khaga Vidyadhara）。 身體的顏色如初升的太陽，就能前往須彌峰（Sumeru，佛教宇宙觀中的聖山）。
【English Translation】 English version Then, out of compassion for sentient beings, (the Buddha) spoke to the Bhiksus (Buddhist monks).
Furthermore, as described in the previous ritual. On the bank of a great river or by the sea, construct one thousand and eight Stupas (Buddhist monuments), each the size of a span of the Tathagata's (Buddha's) hand. In front of these stupas, offer incense and flowers before each one, and recite the mantra one hundred and three thousand times.
When the construction of the stupa is underway, auspicious signs will appear. Make a wheel out of Pusha iron, and have a craftsman create it with proper solemnity. The edge of the wheel should be sharp and without flaws, with six spokes, each a span in length. Place the wheel in the midst of the five pure substances (milk, yogurt, ghee, cow dung, and cow urine), and perform the Tripada Homa (a sacrificial ritual). Possessing supernatural powers, as white as the moon, with virtuous companions and those who uphold the precepts. One should practice the method like a sword, even to the point of emitting flames. The auspicious Vidyadhara (mantra practitioner) will then accomplish various adornments. Possessing a great body, able to travel freely, endowed with power and supernatural abilities. With virtuous companions and great heroes, traveling through various worlds. Possessing great strength, able to dwell for a Kalpa (an extremely long period of time), as a guide for sentient beings.
Furthermore, the method of great accomplishment is taught. One should first perform the preliminary practices. On the bank of a great river or by the sea, place a Buddha image and recite a Koti (ten million) times before it. Then construct one hundred and six thousand stupas, and one will enter into accomplishment. The Gatha (verse) is then spoken:
Do not choose an auspicious day or constellation, nor limit oneself to fasting and abstinence. Take an undamaged Shava (corpse) to accomplish Mitra (friend). Cleanse and adorn the corpse, with floral garlands and clothing. According to the ritual, seek Siddhi (accomplishment), and the corpse will rise. Without fear, according to the ritual, with virtuous companions, with utmost concentration. One should ask about good and bad omens, longevity, and methods of subduing mercury. Noble positions and the art of invisibility, and all kinds of expedient means. All that is asked will be indicated, and one must put extreme effort into recitation. The Chakravartin Mahabala Vidya (Wheel-Turning King Great Strength Knowledge) will then become a messenger who obeys instructions. Able to grant various Siddhis, once the instructions have been carried out. One obtains various Siddhis, always at (the practitioner's) side. Possessing great strength and ** (action unclear in the original text, presumed to be movement), or in the mouth of that corpse. One should place fine iron powder, and the corpse will then spit out its tongue. The tongue gradually grows like a blue lotus, and with a sharp knife, cut it off. The practitioner diligently cultivates, and then becomes a Khaga Vidyadhara (Sword-Wielding Knowledge Holder). The color of the body is like the rising sun, and one can then go to Mount Sumeru (the sacred mountain in Buddhist cosmology).
並伴大力者 天眾悉皆怖 驚懼心忙然 圍繞作眷屬 帝釋與半座 如來威德耳 六十千俱胝 而為作眷屬 于彼眾為主 彼皆大驍勇 大威大熾盛 大眷屬奇特 如是等之類 威德諸天子 行處常圍繞 威力如大王 則往于千剎 以大神通力 則動千彌盧 及動俱胝山 並千贍部洲 及動百天宮 一切令動搖 以光悉照曜 于諸地獄中 以大神通力 施與諸飲食 獲得微妙智 威德如天王 嚴身具吉祥 天女皆圍繞 微妙身大威 身色如青蓮 剎那悉遊歷 無量諸世界 當住一千劫 常供養諸佛 劫火不能燒 並諸大眷屬 則往余世界 如是等種種 以功德莊嚴 彼則成菩薩 救濟諸有情 又持誦之人 倍加而唸誦 應作窣堵波 十萬有六千 準如來肘量 于攝嚩口中 應置細寶末 無間而唸誦 當即于舌上 現真多摩尼 熾盛大威德 慇勤作加護 則取奇特寶 由得此寶故 則成寶持明 自在為大王 執劍持明仙 常衛護彼人 又于口中置 乳糜應和酥 欲起而吐出 行者不雜亂 受取置瓦器 或銀熟銅器 共伴而加持 與伴而食之 則成大威德 住壽
【現代漢語翻譯】 現代漢語譯本 這些天神伴隨著強大的力量，天眾都感到恐懼。 他們驚慌失措，心神不定，圍繞著（佛）作為眷屬。 帝釋天（Indra，天神之王）獻出半座座位，這是如來（Tathagata，佛的稱號）的威德所致。 六十千俱胝（Koti，印度計數單位，此處指極大的數量）的天人作為眷屬。 在這些天眾中，他們是首領，個個驍勇善戰。 他們擁有強大的威力和熾盛的光芒，眷屬眾多且奇特。 像這樣威德顯赫的諸位天子， 他們的行蹤常有（眷屬）圍繞，威力如同大王一般。 他們能前往一千個佛剎（Buddhakṣetra，佛的國土），憑藉強大的神通力。 他們能震動一千個須彌山（Sumeru，佛教宇宙觀中的聖山），以及震動俱胝山。 還能震動一千個贍部洲（Jambudvipa，我們所居住的娑婆世界），以及震動一百個天宮。 使一切都搖動，用光芒照耀一切。 在各個地獄中，他們以大神通力， 施與各種飲食，使眾生獲得微妙的智慧。 他們的威德如同天王，莊嚴自身，具足吉祥。 天女們圍繞著他們，他們擁有微妙的身軀和強大的威力。 他們的身色如同青蓮，剎那間就能遊歷 無量諸世界，將住留一千劫（Kalpa，佛教時間單位，指極長的時間）。 他們常常供養諸佛，劫火（Kalpāgni，世界末日之火）也不能燒燬他們 以及他們的眷屬，他們能前往其餘世界。 像這樣種種功德莊嚴， 他們則成就菩薩（Bodhisattva，立志成佛的修行者），救濟諸有情（Sentient beings，一切有情識的生命）。 此外，持誦之人，更加倍地念誦（真言）。 應該建造窣堵波（Stupa，佛塔），十萬零六千座。 按照如來（Tathagata）的肘長來衡量，在攝嚩（Śabda，聲音）口中， 應該放置細小的寶末，不間斷地念誦（真言）。 當即在舌頭上，顯現真多摩尼（Cintamani，如意寶珠）。 它熾盛著大威德，慇勤地作加護。 於是取用奇特的寶物，由於得到此寶物的緣故， 則成為寶持明（Ratna-vidyadhara，持有寶物咒語的修行者），自在地成為大王。 執劍持明仙（Vidyadhara，明咒仙人），常常衛護著那個人。 又在口中放置，乳糜應該和酥油混合。 想要起身而吐出，行者不要雜亂。 受取後放置在瓦器中，或者銀製、熟銅器中。 與同伴一起加持，與同伴一起食用。 則成就大威德，住世長壽。
【English Translation】 English version Accompanied by mighty beings, all the Devas (gods) are filled with fear. They are startled, their minds in disarray, surrounding (the Buddha) as attendants. Indra (Śakra, king of the gods) offers half of his seat, due to the majestic power of the Tathagata (Buddha). Sixty thousand Koti (a unit of measurement in Indian numbering system, here referring to a very large number) of beings serve as attendants. Among these beings, they are the leaders, each one brave and valiant. They possess great power and blazing radiance, with numerous and extraordinary attendants. Such are the glorious and virtuous Devas, Their movements are always surrounded (by attendants), their power like that of a great king. They can travel to a thousand Buddhakṣetras (Buddha-fields), with great supernatural power. They can shake a thousand Mount Sumerus (the sacred mountain in Buddhist cosmology), and shake Koti mountains. They can also shake a thousand Jambudvipas (the continent where we live), and shake a hundred heavenly palaces. Making everything tremble, illuminating everything with light. In all the hells, with great supernatural power, They bestow various foods and drinks, enabling beings to obtain subtle wisdom. Their majesty is like that of a Deva king, adorning themselves with auspiciousness. Apsaras (heavenly nymphs) surround them, they possess subtle bodies and great power. Their body color is like a blue lotus, in an instant they can travel through Countless worlds, and will reside for a thousand Kalpas (an aeon, an extremely long period of time). They constantly make offerings to all the Buddhas, the Kalpāgni (the fire at the end of an aeon) cannot burn them And their attendants, they can travel to other worlds. Adorned with such various merits, They then become Bodhisattvas (beings who aspire to Buddhahood), saving all sentient beings. Furthermore, the one who recites (the mantra), should recite it even more diligently. One should build Stupas (Buddhist monuments), one hundred and six thousand. Measuring according to the forearm length of the Tathagata, in the mouth of Śabda (sound), One should place fine powdered jewels, and recite (the mantra) without interruption. Immediately on the tongue, a Cintamani (wish-fulfilling jewel) will appear. It blazes with great power, diligently bestowing protection. Then take a unique treasure, because of obtaining this treasure, One becomes a Ratna-vidyadhara (a mantra holder of treasures), freely becoming a great king. A sword-wielding Vidyadhara (a mantra-holding immortal), constantly protects that person. Also, place in the mouth, milk congee mixed with ghee. Wanting to rise and spit it out, the practitioner should not be confused. Receive it and place it in an earthenware vessel, or a silver or cooked copper vessel. Consecrate it together with companions, and eat it with companions. Then one achieves great power, and lives long.
一大劫 則成持明仙 或手安於口 行者而唸誦 從口出香篆 行者應作拳 如前求成就 若得暖相現 以拳擬諸人 有情及無情 悉皆得愛敬 以拳不應擬 或應是口中 若得見於火 是彼修行者 名為拳持明 次說大成就 則往蓮華池 應作先行法 佛像㡧于壁 行者不亂心 為大福故修 心懷常舍施 蓮華揾酪蜜 及與揾蘇等 護摩五落叉 是像眼手動 當知得成就 即作為邑主 遠離一切事 護摩十萬遍 則為大福人 護二十一萬 為諸地啰惹 說正法度人 常樂而舍施 倍加而持誦 輪王大威德 成辦一切業 決定勿生疑 我今而略說 輪王成就法 古往已成就 一切諸佛子 聖曼殊室利 得大勢菩薩 虛空庫菩薩 我亦持此明 得離生死怖 得遇于善友 獲得諸成就 此中作是說 佛頂勝真言 當來成就者 所有三界中 無有與彼等 過色相威力 如佛於世間 成就頂真言 無有得過者 先說成就法 如來勝經中 所有諸印契 授與於世尊 為成真言王 是印無與等 大力大威德 所說成就法 希有大奇特 所有十自在 十力子所說 若與此相應
【現代漢語翻譯】 現代漢語譯本 一大劫（kalpa）：則成為持明仙（vidyadhara），或者手安於口。 行者唸誦時，從口中出現香篆。 行者應當結拳印，如前一樣祈求成就。 如果得到暖相出現，用拳印指向諸人， 有情和無情眾生，都會得到愛敬。 不應用拳印指向，或者應該放在口中。 如果得見火光，那麼這位修行者， 就被稱為拳持明。接下來講述大成就。 前往蓮花池，應當先做先行法。 佛像繪製在墻壁上，行者不亂心。 爲了大福德而修行，心中常懷舍施。 用蓮花蘸酪蜜，以及蘸酥油等。 護摩（homa）五洛叉（lakh），佛像的眼睛和手會動。 應當知道得到成就，就可以成為邑主。 遠離一切俗事，護摩十萬遍， 就成為大福之人。護摩二十一萬遍， 成為諸地啰惹（dhiraja），宣說正法度化眾人。 常樂於舍施，倍加持誦， 成為輪王，具有大威德，成辦一切事業。 決定不要產生懷疑，我現在簡略地說， 輪王成就之法，古往今來已經有人成就。 一切諸佛之子，聖曼殊室利（Manjushri）， 得大勢菩薩（Mahaprapta），虛空庫菩薩（Akasagarbha）。 我也持誦此明咒，得以脫離生死怖畏， 得以遇到善友，獲得各種成就。 這裡面是這樣說的，佛頂勝真言（Buddhosnisa-vijaya-dharani）， 將來成就的人，在所有三界之中， 沒有能與他們相等的，超過色相和威力。 如同佛在世間一樣，成就頂真言， 沒有能超過的。先說成就之法， 如來勝經中，所有諸印契（mudra）， 授予於世尊，爲了成就真言王。 此印無與倫比，大力大威德， 所說成就之法，稀有大奇特。 所有十自在，十力子所說， 如果與此相應
【English Translation】 English version One kalpa (一大劫): Then one becomes a vidyadhara (持明仙), or one's hand rests on the mouth. When the practitioner recites, fragrant seals emerge from the mouth. The practitioner should form a fist mudra, and seek accomplishment as before. If the warm sign appears, point the fist mudra at all people, Sentient and non-sentient beings will receive love and respect. The fist mudra should not be pointed, or it should be placed in the mouth. If fire is seen, then that practitioner, Is called a fist-vidyadhara. Next, the great accomplishment is discussed. Go to the lotus pond, and the preliminary practices should be done first. Buddha images are painted on the wall, the practitioner's mind is not disturbed. Practice for great merit, and always be generous in giving. Dip lotuses in curds and honey, and dip them in ghee, etc. Perform homa (護摩) five lakhas (洛叉), and the Buddha image's eyes and hands will move. It should be known that accomplishment is attained, and one can become the lord of a town. Stay away from all worldly affairs, perform homa one hundred thousand times, Then one becomes a person of great merit. Perform homa two hundred and ten thousand times, Become a dhiraja (地啰惹), proclaim the Dharma and liberate people. Always be happy to give, and increase recitation, Become a chakravartin (輪王), with great power and virtue, accomplishing all deeds. Definitely do not have doubts, I will now briefly say, The method of accomplishing a chakravartin, has been accomplished by people in the past. All the sons of the Buddhas, holy Manjushri (曼殊室利), Mahaprapta Bodhisattva (得大勢菩薩), Akasagarbha Bodhisattva (虛空庫菩薩). I also hold this mantra, and am able to escape the fear of birth and death, And am able to meet good friends, and obtain various accomplishments. It is said here, the Buddhosnisa-vijaya-dharani (佛頂勝真言), Those who will achieve in the future, in all the three realms, There is no one equal to them, surpassing appearance and power. Just as the Buddha is in the world, accomplishing the usnisa-dharani, There is no one who can surpass it. First, the method of accomplishment is discussed, In the Tathagata's victorious sutra, all the mudras (印契), Are bestowed upon the World Honored One, in order to accomplish the king of mantras. This mudra is unparalleled, with great strength and great power, The method of accomplishment that is spoken of, is rare and wonderful. All the ten freedoms, spoken of by the sons of the ten powers, If one is in accordance with this
能壞於帝釋 何況余有情 為彼難調伏 而作種種法 如是等種類 如來況成就 以此教王儀 修習求悉地 不成者令成 何況求成就 以此教王中 攝入一切法 諸佛法眼中 說為最殊勝
爾時世尊釋迦牟尼如來。復觀一切大眾。以伽他句誥金剛手言。
先佛諸仙寶髻說 於是契經盡警覺 娜啰彌拏攝嚩羅 凍誐摩蹬伽之明 少分盡彼境界教 此非正教三昧耶 我為染衣而宣說 于彼愚昧及多聞 慳吝嗔恚種種類 于諸真言諸教法 邪見不平諸有情 世間出世之人故 多分於此世間者 聰哲匱財之人類 末法作障求覺道 是故相應三昧耶 加行修習求成就 尚于夢中無愛染 先知真言三昧耶 曼茶羅法等差別 然後真言律儀中 身口意因而相應 設說秘密真言教 仍假瑜伽觀行成 應是佛頂常修習 真言教法成就中 真言諸礦地中財 所有諸地之方所 諸餘所有占算論 王法理論及書畫 醫方工巧如是等 一切皆是世尊說 調伏有情而示現 諸佛此中作是說 悉地三種而分別 本來清凈真言法 獲得儀軌與印契 誰於一切起憎嫉 真言句義悉皆無 憎嫉感招諸障難 著于文字心猶豫
【現代漢語翻譯】 現代漢語譯本 能摧毀帝釋（Indra，天神之王）的力量， 更何況其他的有情眾生？ 爲了那些難以調伏的眾生， 而施設種種法門。 像這些種類， 如來（Tathagata，佛的稱號）尚且能夠成就， 憑藉這教王之儀軌， 修習以求悉地（Siddhi，成就）， 不能成就的令其成就。 更何況是求成就呢？ 在這教王之中， 攝入了一切法， 在諸佛的法眼中， 被說為最殊勝。
爾時，世尊釋迦牟尼如來（Shakyamuni Tathagata，佛教的創始人）再次觀察一切大眾，用伽他（Gatha，偈頌）之句告訴金剛手（Vajrapani，菩薩名）說：
先佛、諸仙、寶髻（Ratnakuta，佛名）所說， 於是契經（Sutra，佛經）盡皆警覺。 娜啰彌拏攝嚩羅（Nara-mirmana-svara，真言）， 凍誐摩蹬伽（Dongga-matanga，真言）之光明。 少分窮盡彼境界之教， 此非正教之三昧耶（Samaya，誓言）。 我為染衣（指在家修行者）而宣說， 對於那些愚昧和多聞者， 慳吝、嗔恚種種種類， 對於諸真言（Mantra，咒語）、諸教法， 邪見、不平諸有情， 世間出世之人故。 多分於此世間者， 聰哲匱乏資財之人類。 末法時期作障求覺道， 是故相應三昧耶。 加行修習求成就， 尚且於夢中無愛染。 先知真言三昧耶， 曼茶羅（Mandala，壇城）法等差別， 然後真言律儀中， 身口意因而相應。 設說秘密真言教， 仍假瑜伽（Yoga，相應）觀行成。 應是佛頂（Buddha-ushnisha，佛頂尊勝陀羅尼）常修習， 真言教法成就中。 真言諸礦地中財， 所有諸地之方所， 諸餘所有占算論， 王法理論及書畫， 醫方工巧如是等， 一切皆是世尊說。 調伏有情而示現， 諸佛此中作是說。 悉地三種而分別， 本來清凈真言法。 獲得儀軌與印契（Mudra，手印）， 誰於一切起憎嫉？ 真言句義悉皆無， 憎嫉感招諸障難。 著于文字心猶豫
【English Translation】 English version It can destroy even Indra (the king of gods), How much more so other sentient beings? For those sentient beings difficult to tame, Various Dharma methods are taught. Like these kinds, Even the Tathagata (the thus-gone one, an epithet of the Buddha) can achieve, By relying on the rituals of this King of Teachings, Practicing to seek Siddhi (accomplishment), Enabling those who cannot achieve to achieve. How much more so is seeking accomplishment? Within this King of Teachings, All Dharmas are included, In the Dharma-eye of all Buddhas, It is said to be the most supreme.
At that time, the World Honored One, Shakyamuni Tathagata (the founder of Buddhism), again observed all the assembly, and with Gatha (verses) told Vajrapani (a Bodhisattva) saying:
Spoken by past Buddhas, all the Immortals, Ratnakuta (a Buddha name), Thus, the Sutras (Buddhist scriptures) are all awakened. Nara-mirmana-svara (a mantra), The light of Dongga-matanga (a mantra). A small part exhausts the teachings of that realm, This is not the Samaya (vow) of the correct teaching. I speak for those with dyed robes (referring to lay practitioners), For those who are ignorant and those who are learned, Stinginess, anger, all kinds, Towards all Mantras (sacred utterances), all teachings, Heretical views, unfair sentient beings, Therefore, for those in the world and those beyond the world. Mostly those in this world, Intelligent but lacking wealth. Creating obstacles in the Dharma-ending age, seeking the path to enlightenment, Therefore, corresponding Samaya. Applying effort in practice to seek accomplishment, Even in dreams, there is no attachment. First know the Mantra Samaya, The differences of Mandala (sacred diagram) methods, etc., Then, within the Mantra precepts, Body, speech, and mind are accordingly in harmony. Even if secret Mantra teachings are spoken, Still relying on Yoga (union) contemplation to achieve. One should constantly practice the Buddha-ushnisha (the crown of the Buddha's head), Within the accomplishment of Mantra teachings. Mantra treasures in mines and lands, All locations of all lands, All other divination and calculations, Royal laws, theories, and calligraphy, Medical skills, craftsmanship, and so on, All are spoken by the World Honored One. Subduing sentient beings and manifesting, The Buddhas speak thus within this. Siddhi is distinguished into three types, The originally pure Mantra Dharma. Obtaining rituals and Mudras (hand gestures), Who would harbor hatred and jealousy towards all? The meaning of the Mantra phrases is completely absent, Hatred and jealousy invite all obstacles. Attached to words, the mind hesitates.
彼作真言多分別 著于真言緣枝葉 不應與彼惡律儀 于旃陀羅不應說 彼等之人不成就 受與惡人惡律儀 法則不成壞己身 是故於彼慎莫說 纏染貪慾必不成 彼常匆遽不得成 於事匆速無審慮 云何成就救有情 住阿蘭若及山藪 五塵交雜必不成 當住凈念心流散 彼等行者必不成 是故心應而制伏 三種謗毀如來說 求法他世之有情 住法之人理相應 心作三種謗毀者 世間悉無作是說 自性而去亦不去 自性若成真言王 一切悉皆何不成 是故世間有二論 精進共同由福因 是故不應而誹謗 世間有無作是思 聖天種種設軌則 住世愍念有情故 無知性劣過所染 我說獲得下悉地 一切諸天應供養 不應致禮我先說 是故不應而譭謗 亦不應起于譏嫌 無量劫中不能說 真言最勝無比行 我說三部儀次第 所說教中多種類 應作次第而修行 真言教心輪王法◎
菩提場所說一字頂輪王經世成就品第十
◎爾時釋迦牟尼如來。入一切真言教照曜入不思議佛境界力遊戲三摩地。由入是三摩地。恒河沙數佛世界諸佛菩薩。亦入是三摩地。爾時金剛手。見釋迦牟尼如來應等正覺入是三摩地。繞佛七匝。于
【現代漢語翻譯】 現代漢語譯本 他（修行者）在真言上作諸多分別，執著于真言的緣起、枝末細節。不應將真言傳授給那些持惡律儀的人，也不應向旃陀羅（Candala，賤民）宣說。那些人不會成就，接受或給予惡人的惡律儀，法則不會成就，反而會毀壞自身。因此，對於他們要謹慎，不要宣說真言。被貪慾纏染的人必定不會成就，他們總是匆匆忙忙，不能成就。對於事物匆促而沒有審慎的考慮，怎麼能成就救度有情眾生的大事呢？住在阿蘭若（Aranya，寂靜處）和山林深處，如果五塵（色、聲、香、味、觸）交雜，也必定不能成就。應當安住于清凈的念頭，如果心念流散，那些修行者必定不能成就。因此，心應當被調伏。如來說過三種謗毀，爲了那些尋求佛法、來世的有情眾生，安住于佛法的人，道理上是相應的。心中產生三種謗毀的人，會說世間一切皆無，自性離去也不會再回來。如果自效能夠成就真言王，那麼一切事情又有什麼不能成就的呢？因此，世間存在兩種論點：精進和共同的福德因緣。所以不應該誹謗，應該思考世間的有和無。聖天（Aryadeva）設立種種軌則，是爲了安住於世間，憐憫有情眾生。我說，那些無知、天性低劣、被罪過染污的人，會獲得下等的悉地（Siddhi，成就）。一切諸天都應該供養，但不應該向我致禮，我之前已經說過。因此，不應該譭謗，也不應該產生譏嫌。真言最殊勝無比的修行，即使在無量劫中也無法說完。我說三部（佛部、蓮花部、金剛部）的儀軌次第，所說的教法中有很多種類，應當按照次第修行，真言教法是心輪之王。菩提場所說《一字頂輪王經》世成就品第十。 當時，釋迦牟尼如來進入一切真言教照耀、進入不可思議佛境界力遊戲三摩地。由於進入這個三摩地，恒河沙數佛世界的諸佛菩薩，也進入這個三摩地。當時，金剛手（Vajrapani）看到釋迦牟尼如來應等正覺進入這個三摩地，繞佛七匝，于
【English Translation】 English version He (the practitioner) makes many distinctions regarding mantras, clinging to the causes and conditions, and minor details of mantras. One should not impart mantras to those who hold evil precepts, nor should one preach to the Candala (outcastes). Those people will not achieve success; receiving or giving evil precepts to evil people will not lead to the fulfillment of the Dharma, but will instead destroy oneself. Therefore, one should be cautious and not preach mantras to them. Those who are entangled in greed will certainly not succeed; they are always in a hurry and cannot achieve anything. If one is hasty and lacks careful consideration in matters, how can one achieve the great task of saving sentient beings? Living in Aranya (secluded places) and deep in the mountains, if the five desires (form, sound, smell, taste, and touch) are mixed in, one will certainly not succeed. One should abide in pure mindfulness; if the mind wanders, those practitioners will certainly not succeed. Therefore, the mind should be subdued. The Tathagata has spoken of three kinds of slander, for the sake of sentient beings who seek the Dharma and the next life. Those who abide in the Dharma are in accordance with reason. Those who generate three kinds of slander in their minds will say that everything in the world is non-existent, and that the self-nature, once gone, will never return. If self-nature could achieve the Mantra King, then what could not be achieved? Therefore, there are two viewpoints in the world: diligence and shared causes of merit. Therefore, one should not slander, but should contemplate the existence and non-existence of the world. Aryadeva (Holy Deva) established various rules in order to abide in the world and have compassion for sentient beings. I say that those who are ignorant, of inferior nature, and defiled by transgressions will attain lower Siddhi (achievements). All the devas should be offered to, but they should not pay homage to me; I have said this before. Therefore, one should not slander, nor should one give rise to criticism or dislike. The most supreme and incomparable practice of mantras cannot be fully described even in countless kalpas. I speak of the order of the rituals of the three families (Buddha family, Lotus family, Vajra family). There are many kinds of teachings that have been spoken; one should practice them in order. The teachings of mantras are the king of the wheel of the mind. The tenth chapter, 'Worldly Accomplishment,' of the Eka-aksara- শীর্ষ-cakra-raja-nama-tantra spoken at Bodh Gaya. At that time, Shakyamuni Tathagata entered the Samadhi of illuminating all mantra teachings, entering the inconceivable power and play of the Buddha's realm. By entering this Samadhi, Buddhas and Bodhisattvas from Buddha worlds as numerous as the sands of the Ganges also entered this Samadhi. At that time, Vajrapani (Diamond Hand) saw Shakyamuni Tathagata, the worthy and perfectly enlightened one, entering this Samadhi, circumambulated the Buddha seven times, and at
佛前持金剛杵。不瞬目觀佛世尊。爾時世尊從三摩地而起。及彼一切佛亦從定出。爾時釋迦牟尼佛從定起已。誥金剛手秘密主言。汝秘密主汝聽。此大教一切如來之所宣說。五佛頂王普通而說。能作大奇特微妙。略說不廣。並真言若有成就修行者。彼人次第如教而得成就。世尊作是。說金剛手先應一切佛頂王普通真言句殊勝三摩地說真言身。
我說奉請真言曰。
曩謨薄誐嚩睹瑟尼(二合)沙也(一)翳醯呬薄誐挽(二)達磨啰惹缽啰(二合三)底掣么么啰伽(二合四)巘馱(五)補澀波(二合六)度波(七)末鱗左𤚥者毗(八)啰乞灑(二合引九)缽啰(二合)底賀多(十)么羅波啰(二合)訖啰(二合)么也(十一)娑嚩(二合引)訶(引)
此是普通迎請真言。于閼伽中應置白花而迎請。
次香等真言曰。
曩謨薄誐嚩睹瑟尼(二合)沙也(一)伊𤚥(二)巘淡(三)蒲澀(二合)甘(補甘反四)度甘(準上五)末臨(六)你半者(七)缽啰(二合)底車(八)賀啰賀啰(九)薩嚩沒馱(十)地瑟恥(二合)諦(十一)達么啰(引)惹(十二)缽啰(二合)底賀多也(十三)娑嚩(二合)訶(引)
迎請火天真言曰。
曩謨婆誐嚩(引)睹瑟尼(二合)沙也翳醯呬
【現代漢語翻譯】 現代漢語譯本：在佛前手持金剛杵（vajra，一種象徵堅不可摧的法器），不眨眼地注視著佛世尊（Bhagavan，對佛的尊稱）。這時，世尊從三摩地（samadhi，禪定）中出定，所有其他的佛也同樣從禪定中出來。那時，釋迦牟尼佛（Sakyamuni Buddha）從禪定中出來后，告訴金剛手（Vajrapani，佛教護法神）秘密主說：『你，秘密主，你聽著。這偉大的教法是所有如來（Tathagata，佛的稱號）所宣說的，五佛頂王（Five Buddha Crowns）普遍宣說，能創造偉大奇特微妙的事蹟。我簡略地說，不作廣泛的解釋，並傳授真言（mantra，咒語）。如果有成就的修行者，那人將按照教導的次第獲得成就。』世尊這樣說完，金剛手應該首先念誦一切佛頂王普遍真言的殊勝三摩地真言身。 我說奉請真言如下： 『曩謨薄誐嚩睹瑟尼(二合)沙也(一)翳醯呬薄誐挽(二)達磨啰惹缽啰(二合三)底掣么么啰伽(二合四)巘馱(五)補澀波(二合六)度波(七)末鱗左𤚥者毗(八)啰乞灑(二合引九)缽啰(二合)底賀多(十)么羅波啰(二合)訖啰(二合)么也(十一)娑嚩(二合引)訶(引)』 這是普遍迎請真言。在閼伽（arghya，供水）中應該放置白花來迎請。 其次是香等真言： 『曩謨薄誐嚩睹瑟尼(二合)沙也(一)伊𤚥(二)巘淡(三)蒲澀(二合)甘(補甘反四)度甘(準上五)末臨(六)你半者(七)缽啰(二合)底車(八)賀啰賀啰(九)薩嚩沒馱(十)地瑟恥(二合)諦(十一)達么啰(引)惹(十二)缽啰(二合)底賀多也(十三)娑嚩(二合)訶(引)』 迎請火天（Agni，印度教的火神，佛教中也被視為護法神）真言： 『曩謨婆誐嚩(引)睹瑟尼(二合)沙也翳醯呬』
【English Translation】 English version: Holding a vajra (a ritual object symbolizing indestructibility) before the Buddha, gazing unblinkingly at the Bhagavan (an epithet for the Buddha). At that time, the Bhagavan arose from samadhi (a state of meditative consciousness), and all the other Buddhas also emerged from their samadhi. Then, Sakyamuni Buddha, having arisen from samadhi, addressed Vajrapani (a bodhisattva who symbolizes the power of the Buddhas) , the Lord of Secrets, saying: 'You, Lord of Secrets, listen. This great teaching is proclaimed by all the Tathagatas (an epithet for the Buddha), and universally taught by the Five Buddha Crowns, capable of creating great, extraordinary, and subtle wonders. I will speak briefly, not extensively, and impart the mantra. If there is a practitioner who achieves accomplishment, that person will attain success in accordance with the order of the teachings.' Thus spoke the Bhagavan, and Vajrapani should first recite the supreme samadhi mantra body of the universal mantra of all the Buddha Crowns. I speak the mantra of invocation as follows: 'Namo bhagavate usnisaya (1) ehy ehi bhagavan (2) dharma raja prati (3) che mama raga (4) gandha (5) puspa (6) dhupa (7) malin ca dhyam ca bhi (8) raksa (9) pratihata (10) mara parakramaya (11) svaha' This is the universal mantra of invocation. White flowers should be placed in the arghya (water offering) for the invocation. Next is the mantra for incense and the like: 'Namo bhagavate usnisaya (1) idam (2) gandham (3) puspam (4) dhupam (5) malim (6) dipam ca (7) praticcha (8) hara hara (9) sarva buddha (10) adhisthite (11) dharma raja (12) pratihataya (13) svaha' The mantra for invoking Agni (the Hindu god of fire, also regarded as a guardian deity in Buddhism): 'Namo bhagavate usnisaya ehy ehi'
帝儒摩里寧(引)銀曩(二合)曳娑嚩(二合引)訶(引)
若發遣火天。加也呬也呬句。
辦事真言曰。
曩謨薄誐嚩睹瑟尼(二合)沙也唵吒嚕(二合)滿馱娑嚩(二合引)訶(引)
此真言作一切事業時。應用護身。是大真言作大義利。亦名一切佛頂心真言。
摧壞真言曰。
曩謨薄誐嚩睹瑟尼(二合)沙也唵微枳啰拏度曩度曩度
此名摧壞大明王佛頂真言。為除一切毗那也迦。若被侵惱時。以此真言加持水灌頂。亦用護身結方隅界。一切事業處應用。
摧毀佛頂真言曰。
曩謨薄誐嚩睹瑟尼(二合)沙也薩嚩尾近曩(二合)尾特網(二合)娑曩迦啰也吒嚕(二合)吒也娑嚩(二合引)訶(引)
以此真言。難調惡人能作治罰。兼護助伴守方隅者。以如是等大真言。于輪王曼茶羅修真言行大威德者。作一切事業。修行者先應作是思惟。我今凈此唸誦室。白芥子和護摩灰。以摧碎佛頂加持一百八遍。或以辦事佛頂應加持。唸誦室散灰及芥子。即成凈室。即以此真言。于凈瓶中盛水加持。一百八遍散灑四方。或以自真言心。或以隨心加持。即成攝授處所。以摧壞佛頂真言。加持四枚佉陀羅木橛一百八遍。于凈室中四方釘之。即成結曼茶羅界。
【現代漢語翻譯】 現代漢語譯本 帝儒摩里寧(引)銀曩(二合)曳娑嚩(二合引)訶(引)
若發遣火天，加也呬也呬句。
辦事真言曰：
曩謨薄誐嚩睹瑟尼(二合)沙也唵吒嚕(二合)滿馱娑嚩(二合引)訶(引)
此真言作一切事業時，應用護身，是大真言作大義利，亦名一切佛頂心真言。
摧壞真言曰：
曩謨薄誐嚩睹瑟尼(二合)沙也唵微枳啰拏度曩度曩度
此名摧壞大明王佛頂真言。為除一切毗那也迦(障礙)。若被侵惱時，以此真言加持水灌頂，亦用護身結方隅界。一切事業處應用。
摧毀佛頂真言曰：
曩謨薄誐嚩睹瑟尼(二合)沙也薩嚩尾近曩(二合)尾特網(二合)娑曩迦啰也吒嚕(二合)吒也娑嚩(二合引)訶(引)
以此真言，難調惡人能作治罰，兼護助伴守方隅者。以如是等大真言，于輪王曼茶羅(壇城)修真言行大威德者，作一切事業。修行者先應作是思惟：我今凈此唸誦室，白芥子和護摩灰，以摧碎佛頂加持一百八遍，或以辦事佛頂應加持。唸誦室散灰及芥子，即成凈室。即以此真言，于凈瓶中盛水加持一百八遍散灑四方，或以自真言心，或以隨心加持，即成攝授處所。以摧壞佛頂真言，加持四枚佉陀羅(堅木)木橛一百八遍，于凈室中四方釘之，即成結曼茶羅(壇城)界。
【English Translation】 English version 帝儒摩里寧(引)銀曩(二合)曳娑嚩(二合引)訶(引)
If dispatching the Fire God, add the phrase '加也呬也呬句'.
The mantra for accomplishing tasks says:
曩謨薄誐嚩睹瑟尼(二合)沙也唵吒嚕(二合)滿馱娑嚩(二合引)訶(引)
This mantra, when performing all kinds of tasks, should be used for self-protection. This great mantra brings great benefits and is also called the Heart Mantra of All Buddha-Crowns.
The mantra for destroying says:
曩謨薄誐嚩睹瑟尼(二合)沙也唵微枳啰拏度曩度曩度
This is called the Great Bright King Buddha-Crown Mantra for destroying. It is for removing all Vighnakas (obstacles). If one is being harassed, use this mantra to bless water and pour it over the head. It can also be used for self-protection and to establish boundaries in all directions. It should be used in all activities.
The mantra for demolishing the Buddha-Crown says:
曩謨薄誐嚩睹瑟尼(二合)沙也薩嚩尾近曩(二合)尾特網(二合)娑曩迦啰也吒嚕(二合)吒也娑嚩(二合引)訶(引)
With this mantra, one can subdue and punish difficult and evil people, and also protect assistants and those guarding the directions. With such great mantras, those who cultivate mantra practices with great power in the Wheel-King Mandala (sacred circle) can accomplish all tasks. The practitioner should first contemplate: 'I will now purify this recitation room.' Mix white mustard seeds with homa ashes, and bless them 108 times with the Demolishing Buddha-Crown mantra, or bless them with the Task-Accomplishing Buddha-Crown mantra. Scatter the ashes and mustard seeds in the recitation room to purify it. Then, use this mantra to bless water in a clean bottle 108 times and sprinkle it in all four directions, or bless it with one's own heart mantra, or bless it as one wishes, to establish a place for receiving and embracing. Use the Demolishing Buddha-Crown mantra to bless four Khadira (hard wood) pegs 108 times, and nail them in the four directions of the clean room to establish the boundary of the Mandala (sacred circle).
無能勝佛頂真言
曩謨薄誐嚩睹瑟尼(二合)沙也薩嚩怛啰(二合)波啰(引)爾多也唵奢么也奢么也扇(引)諦難(引)諦達么啰惹婆史諦摩訶尾你也(二合)薩嚩啰他(二合)娑馱寧娑嚩(二合)訶(引)
以賢瓶盛香水。加持一百八遍。持誦者用自灌頂離一切毗那也迦障。
此是無能勝 佛頂大真言 能息諸障礙 常作于息災 能除諸惡夢
我今說一切頂王普通功德修行法。少分而說。若才憶念成自身護持。誦三遍結頂髻。以灰或白芥子。加持七遍置於頭上成大加護。加持縷二十一遍。結二十一結。繫於臂上一切災禍寒熱病等悉皆消滅。若住奢么那誦一百八遍。於一切怖畏處得加護。隨意應作貿易摩訶莽娑。
又以酥護摩。一切處一切災悉得消滅。取伏藏時。以酥護摩一百八遍。離一切障難能護助伴。或取白芥子護摩一百八遍。一切諸障悉皆息除。定知有伏藏處。以乳護摩一百八遍。恣意取用無有障難。又于阿蘇羅窟門誦三十萬遍。一切關鍵悉皆破壞。或芥子和嚕地啰鹽粖。誦一千八遍。護摩二十一日日三時。窟中一切宮殿悉熾然火燒。阿蘇羅女被燒出窟門。請行者入窟。授與啰娑藥長年藥諸成就等物。或結輪王佛頂印擲于彼前。即彼倒地。
又吃穬麥飲乳。誦
【現代漢語翻譯】 現代漢語譯本 無能勝佛頂真言
曩謨薄誐嚩睹瑟尼(二合)沙也薩嚩怛啰(二合)波啰(引)爾多也唵奢么也奢么也扇(引)諦難(引)諦達么啰惹婆史諦摩訶尾你也(二合)薩嚩啰他(二合)娑馱寧娑嚩(二合)訶(引)
用盛滿香水的賢瓶，加持一百零八遍。持誦者用此香水為自己灌頂，可以遠離一切毗那也迦（Vinayaka，像頭神）的障礙。
這是無能勝佛頂大真言， 能夠平息各種障礙， 經常用來息災， 能夠消除各種惡夢。
我現在宣說一切頂王普通功德修行法，只說少部分。如果僅僅憶念就能成就自身護持。誦三遍，然後結頂髻印。用灰或白芥子，加持七遍，放在頭上，就能形成強大的加護。加持線二十一遍，結二十一個結，繫在手臂上，一切災禍、寒熱病等都會全部消滅。如果住在寂靜處，誦一百零八遍，在一切恐怖的地方都能得到加護。可以隨意進行貿易和摩訶莽娑（Mahamamsa，大肉）。
又用酥油護摩，一切地方的一切災難都能消滅。取伏藏時，用酥油護摩一百零八遍，遠離一切障礙，能夠保護和幫助同伴。或者取白芥子護摩一百零八遍，一切諸障都能平息消除，一定能知道有伏藏的地方。用牛奶護摩一百零八遍，可以隨意取用，沒有障礙。又在阿蘇羅（Asura，阿修羅）窟門誦三十萬遍，一切關鍵之處都能破壞。或者用芥子和嚕地啰（rudhira，血）、鹽粖（鹽末），誦一千零八遍，護摩二十一日，每天三次，窟中一切宮殿都會熾燃火燒。阿蘇羅女被燒，走出窟門，請行者進入窟中，授予啰娑藥（rasa藥，長生藥）、長年藥以及各種成就等物。或者結輪王佛頂印，擲在她們面前，她們就會倒地。
又吃穬麥，飲乳，誦……
【English Translation】 English version The Unconquerable Buddha-Crown Dharani
Namo bhagavate ushnisha ya sarva trā parārdhāya om śa ma ya śa ma ya śānti nandi dharma rāja bhāṣite mahā vidyā sarva artha sādhani svāhā
Bless a virtuous vase filled with fragrant water one hundred and eight times. The practitioner uses it to anoint themselves, thus being free from all obstacles of Vinayaka (象頭神).
This is the Unconquerable Great Buddha-Crown Dharani, Which can pacify all obstacles, Constantly used for pacifying disasters, And can eliminate all nightmares.
I will now explain the common merit practice of the King of All Crowns, only a small portion. If one merely remembers it, they can achieve self-protection. Recite it three times and form the crown knot mudra. Bless ash or white mustard seeds seven times and place them on the head to form great protection. Bless a thread twenty-one times, tie twenty-one knots, and fasten it to the arm, and all calamities, hot and cold diseases, etc., will all be eliminated. If one dwells in a quiet place and recites it one hundred and eight times, they will be protected in all fearful places. One can freely engage in trade and Mahamamsa (大肉).
Also, by performing homa with ghee, all disasters in all places will be eliminated. When retrieving hidden treasures, perform homa with ghee one hundred and eight times to be free from all obstacles and to protect and assist companions. Or, perform homa with white mustard seeds one hundred and eight times, and all obstacles will be pacified and eliminated. One will surely know the location of hidden treasures. Perform homa with milk one hundred and eight times, and one can freely take and use them without obstacles. Also, at the gate of the Asura (阿修羅) cave, recite it three hundred thousand times, and all key points will be destroyed. Or, mix mustard seeds with rudhira (血) and salt powder, recite it one thousand and eight times, and perform homa for twenty-one days, three times a day, and all palaces in the cave will be ablaze. The Asura women, being burned, will come out of the cave gate and invite the practitioner to enter the cave, bestowing rasa medicine (長生藥), longevity medicine, and various accomplishments. Or, form the Wheel-Turning King Buddha-Crown Mudra and throw it before them, and they will fall to the ground.
Also, eat spelt and drink milk, reciting...
三十萬遍得長年藥。又月蝕時勿觀月。加持乳一百八遍。成大長年藥。
又于山頂乞食。誦三十萬遍。遍數滿已三日三夜不食。燒油麻。酪蘇蜜相和然阿濕嚩(二合)他木。以為護摩。從晨朝起首乃至晝夜作護摩。則得啰惹。
又于山頂作緣生法身塔。或作舍利塔。于舍利塔前取百千蓮華。每一華誦一遍一獻塔。則得摩訶滿孥里主。若不成就得大邑主或鄉黨主。
又法取蓮華涂白檀香。入大河水至臍。每誦一遍加持蓮華獻。獻已擲於水中。乃至百千數。獲得大伏藏。若舍施無有盡竭。
又欲得敬愛成就者。白芥子和油麻油。三時護摩滿一七日。則得啰惹。及次小王皆得敬愛。
又欲令婆羅門敬愛。取白華護摩。赤華剎利。黃花毗舍。黑花輸陀羅。以鹽寡婦人。以么沙(婆羅門小豆)或油麻一切童女。
取羯啰尾啰未敷花。七日日三時護摩。一切人得敬愛。
又糠和尾沙。和苦練葉作護摩。成驅逐設咄嚕。
又以芥子護摩。摧設咄嚕。
又以尸林灰護摩令殞。
又以芥子油護摩。一切部多鬼敬愛。
又以鬱金護摩一切必舍支敬愛。
又結印誦真言加泮字能除鬼魅。
又以睹羅斯葉燒。鬼魅現下語。
又真言中加弱字。令中毒者
【現代漢語翻譯】 現代漢語譯本 唸誦三十萬遍可以獲得長生不老藥。另外，月食的時候不要觀看月亮。將牛奶加持一百零八遍，就成為非常好的長生不老藥。
在山頂乞討食物，誦唸三十萬遍。遍數圓滿后，三天三夜不吃東西。焚燒油麻、酪蘇（酥油）和蜂蜜混合物，並用阿濕嚩他木（梵語：aśvattha，菩提樹）作為護摩的燃料。從早晨開始，乃至晝夜不停地進行護摩，就能獲得啰惹（梵語：rājan，國王）。
在山頂製作緣生法身塔，或者製作舍利塔。在舍利塔前取一百萬朵蓮花，每一朵蓮花誦唸一遍真言，然後供獻給塔。就能成為摩訶滿孥里主（梵語：Mahā-maṇḍala，大壇城主）。如果不能成就，也能成為大城市的主人或者鄉黨的主人。
另外一種方法是，取蓮花塗上白檀香，進入大河水中，水深至臍。每誦唸一遍真言，就加持蓮花並供獻，供獻完畢后將蓮花扔到水中，直到達到一百萬朵。就能獲得大的伏藏。這樣佈施出去，財富也不會有窮盡的時候。
如果想要獲得敬愛成就，用白芥子和油麻油混合，在三個時辰進行護摩，持續七天，就能得到啰惹（梵語：rājan，國王）以及次一級的國王的敬愛。
如果想要讓婆羅門（梵語：Brāhmaṇa，印度教祭司）敬愛，就用白色的花進行護摩；讓剎利（梵語：Kṣatriya，古印度第二等級，武士）敬愛，就用紅色的花；讓毗舍（梵語：Vaiśya，古印度第三等級，商人）敬愛，就用黃色的花；讓輸陀羅（梵語：Śūdra，古印度第四等級，農民）敬愛，就用黑色的花。用鹽給寡婦，用么沙（梵語：māṣa，婆羅門小豆）或者油麻給所有的童女。
取羯啰尾啰（梵語：karavīra，夾竹桃）未開放的花朵，七天中每天三個時辰進行護摩，所有人都會對你產生敬愛。
用糠和尾沙（具體含義未知），以及苦楝樹葉混合進行護摩，可以驅逐設咄嚕（梵語：śatru，敵人）。
用芥子進行護摩，可以摧毀設咄嚕（梵語：śatru，敵人）。
用尸林（墳場）的灰燼進行護摩，可以使敵人死亡。
用芥子油進行護摩，一切部多（梵語：bhūta，鬼）都會對你產生敬愛。
用鬱金進行護摩，一切必舍支（梵語：piśāca，食人鬼）都會對你產生敬愛。
結手印，誦唸真言，並在真言中加入『泮』字，能夠去除鬼魅。
用睹羅斯葉（具體含義未知）燒，鬼魅會顯現並說話。
在真言中加入『弱』字，可以治療中毒的人。
【English Translation】 English version Reciting it 300,000 times obtains a longevity elixir. Also, do not look at the moon during a lunar eclipse. Consecrating milk 108 times becomes a great longevity elixir.
Begging for food on a mountaintop and reciting it 300,000 times. After completing the recitation, abstain from food for three days and three nights. Burn sesame seeds, clarified butter (ghee), and honey mixed together, using aśvattha wood (Sanskrit: aśvattha, Bodhi tree) as fuel for the homa (fire ritual). Starting from the morning and continuing day and night with the homa, one will obtain a rājan (Sanskrit: rājan, king).
On a mountaintop, create a Stupa of Dependent Origination Dharmakāya (Essence-Body of the Dharma), or create a Stupa of Relics. In front of the Stupa of Relics, take one million lotus flowers. Recite the mantra once for each flower and offer it to the Stupa. One will then become a Mahā-maṇḍala lord (Sanskrit: Mahā-maṇḍala, Great Mandala Lord). If this is not achieved, one will become the lord of a large city or the lord of a village.
Another method: Take lotus flowers, coat them with white sandalwood, and enter a large river up to your navel. For each recitation of the mantra, consecrate a lotus flower and offer it. After offering, throw the flower into the water, up to one million times. One will obtain a great hidden treasure. Giving it away in charity will never deplete it.
If one wishes to achieve loving-kindness, mix white mustard seeds with sesame oil. Perform homa during the three times of the day for seven days. One will obtain the loving-kindness of the rājan (Sanskrit: rājan, king) and lesser kings.
If one wishes to gain the loving-kindness of Brahmins (Sanskrit: Brāhmaṇa, Hindu priests), perform homa with white flowers; for Kshatriyas (Sanskrit: Kṣatriya, the second of the four Hindu castes, warriors), use red flowers; for Vaishyas (Sanskrit: Vaiśya, the third of the four Hindu castes, merchants), use yellow flowers; for Shudras (Sanskrit: Śūdra, the fourth of the four Hindu castes, laborers), use black flowers. Use salt for widows, and māṣa beans (Sanskrit: māṣa, kidney bean) or sesame seeds for all young girls.
Take unopened karavīra flowers (Sanskrit: karavīra, oleander) and perform homa three times a day for seven days. Everyone will develop loving-kindness towards you.
Mix chaff and viṣa (meaning unknown), and neem leaves to perform homa. This will drive away śatrus (Sanskrit: śatru, enemies).
Performing homa with mustard seeds will destroy śatrus (Sanskrit: śatru, enemies).
Performing homa with ashes from a cemetery will cause the enemy to perish.
Performing homa with mustard oil will cause all bhūtas (Sanskrit: bhūta, ghosts) to develop loving-kindness.
Performing homa with turmeric will cause all piśācas (Sanskrit: piśāca, flesh-eating demons) to develop loving-kindness.
Forming a mudra (hand gesture), reciting the mantra, and adding the syllable 'phaṭ' to the mantra can remove ghosts and demons.
Burning tulasi leaves (meaning unknown) will cause ghosts and demons to appear and speak.
Adding the syllable 'ya' to the mantra will cure those who have been poisoned.
迷悶卻得穌。
又真言句中加匿(你翼反)字。毒不行。
又真言句中加莫字。製毒蛇。
又尸么舍那炭。畫作圓壇。召毒蛇及鬼魅來能禁止。
又真言句中加摩字。能禁口。
又真言句中加息字。禁惡星。
又真言句中加吒字。摧利牙者。加速字令損支分。加底瑟姹(二合)底瑟姹(二合)縛鬼魅。加羯吒羯吒。即被縛。加𠸪乞沙(二合)路乞沙(二合)即令護持。加滿馱滿馱。或加𡃝馱𡃝馱禁喉。
又日蝕時或月蝕時孔雀尾對於像前。供養誦真言。加持孔雀尾。唸誦乃至日月復。此孔雀尾以手把揮曜。能現種種幻化。被毒中者令蘇。能成辦種種事業。
又鹽和油麻護摩。令設咄嚕患鬼魅及虐又以瞿摩夷捏彼人形。以刀斷其支。彼即隨所斷處便損。
又燒一切種柴一切花一切果一切種樹膠。令所求種種財寶皆得。
又燒油麻護摩。所求財寶皆得。
又燒屈屢草護摩。令得增壽。
又護摩粳米則得兒。
又燒蜜一切人皆得敬愛。
又護摩酥得威德。
又護摩乳得息災。
又護摩酪得增益。
又七日三時和酥護摩一切物。獲大悉地。我說大成就法。如前先行法。于山頂有舍利塔前。誦三十萬遍。然後對像前
【現代漢語翻譯】 現代漢語譯本 昏迷時誦唸此咒可以甦醒。
在真言句中加入『匿』(nì)字，可以使毒不起作用。
在真言句中加入『莫』(mò)字，可以制伏毒蛇。
用屍體焚燒后的炭，畫一個圓形壇，可以召來毒蛇和鬼魅並加以禁止。
在真言句中加入『摩』(mó)字，可以禁止人的口舌。
在真言句中加入『息』(xī)字，可以禁制惡星。
在真言句中加入『吒』(zhā)字，可以摧毀鋒利的牙齒。加速唸誦可以損傷肢體。加入『底瑟姹(dǐ sè chà)(二合)』 『底瑟姹(dǐ sè chà)(二合)』可以束縛鬼魅。加入『羯吒羯吒(jié zhā jié zhā)』，立即被束縛。加入『𠸪乞沙(lù qǐ shā)(二合)』 『路乞沙(lù qǐ shā)(二合)』，立即得到護持。加入『滿馱滿馱(mǎn tuó mǎn tuó)』，或者加入『𡃝馱𡃝馱(chǒu tuó chǒu tuó)』，可以禁制喉嚨。
在日蝕或月蝕時，將孔雀尾放在佛像前，供養並誦唸真言，加持孔雀尾，唸誦直到日、月恢復原狀。用手揮舞這孔雀尾，能顯現種種幻化。被毒所傷的人可以使其甦醒。能成就種種事業。
用鹽和油麻進行護摩，可以使怨敵遭受鬼魅的侵害。又用牛糞捏成怨敵的人形，用刀砍斷其肢體，怨敵就會隨著被砍斷的部位而受損。
焚燒各種柴、各種花、各種果實、各種樹膠，可以得到所求的各種財寶。
焚燒油麻進行護摩，可以得到所求的財寶。
焚燒屈屢草(qū lǚ cǎo)進行護摩，可以得到長壽。
用粳米進行護摩，可以得到兒子。
焚燒蜂蜜，所有人都會敬愛。
用酥油進行護摩，可以得到威德。
用牛奶進行護摩，可以息災。
用酪進行護摩，可以增益。
七天內，每天三次用酥油護摩一切物品，可以獲得大的成就。我說這個大成就法，如同之前的先行法，在山頂的舍利塔前，誦唸三十萬遍，然後在佛像前。
【English Translation】 English version Reciting this mantra can revive someone who is unconscious.
Adding the syllable '匿(nì)' to the mantra prevents poison from taking effect.
Adding the syllable '莫(mò)' to the mantra subdues poisonous snakes.
Drawing a circular altar with charcoal from a cremated corpse can summon and restrain poisonous snakes and demons.
Adding the syllable '摩(mó)' to the mantra can restrain a person's speech.
Adding the syllable '息(xī)' to the mantra can restrain evil stars.
Adding the syllable '吒(zhā)' to the mantra can destroy sharp teeth. Speeding up the recitation can damage limbs. Adding '底瑟姹(dǐ sè chà)(two combined)' '底瑟姹(dǐ sè chà)(two combined)' binds ghosts and demons. Adding '羯吒羯吒(jié zhā jié zhā)' results in immediate binding. Adding '𠸪乞沙(lù qǐ shā)(two combined)' '路乞沙(lù qǐ shā)(two combined)' results in immediate protection. Adding '滿馱滿馱(mǎn tuó mǎn tuó)' or '𡃝馱𡃝馱(chǒu tuó chǒu tuó)' can restrain the throat.
During a solar or lunar eclipse, place a peacock tail in front of an image, make offerings, and recite the mantra, empowering the peacock tail. Recite until the sun and moon return to normal. Waving this peacock tail by hand can manifest various illusions. It can revive those poisoned and accomplish various tasks.
Performing a homa (fire ritual) with salt and sesame seeds can cause enemies to suffer from demonic torment. Also, molding an effigy of the enemy from cow dung and cutting off its limbs with a knife will cause the enemy to suffer damage in the corresponding areas.
Burning various types of firewood, various flowers, various fruits, and various tree resins will grant all desired treasures.
Performing a homa with sesame seeds will grant all desired treasures.
Performing a homa with Kusa grass (屈屢草(qū lǚ cǎo)) will grant longevity.
Performing a homa with polished rice will grant a son.
Burning honey will cause everyone to be loved and respected.
Performing a homa with ghee (clarified butter) will grant power and virtue.
Performing a homa with milk will pacify disasters.
Performing a homa with yogurt will increase benefits.
Performing a homa with ghee and all kinds of objects three times a day for seven days will attain great siddhi (accomplishment). I speak of this great accomplishment method, like the preliminary practices before, recite 300,000 times in front of a stupa on a mountain top, and then in front of an image.
。以稻穀花和酪酥蜜。護摩一千遍。則成先行法。此先行法通一切求成就用。
又入于大林不食。誦百千遍。遍數滿已則結其頭髻。即隱形。解其髻即現。
又上于山頂面向日。常食乳穬麥誦十萬遍。滿已則得隱形。
又法以左手作拳誦十萬遍。末後則得安怛但那。
又當日蝕時。取劫波羅。以摩努沙發作算。揾摩劣沙脂燒。以薰劫波羅中。刮取黑粖。加持一百八遍。取點眼得安怛但那。
又取摩努沙心。和牛黃作丸。以三金裹。或黑月分或白分加持唸誦。藥有聲置於口中。安怛但那。
又取牛黃加持涂身。得持明成就。亦得最上成就。
又日月蝕時。取黃牛酥。置於熟銅器中。以熟銅筋。攪唸誦。取三相現。若沸眼。得聞持不忘。煙得安怛但那。爓飛騰虛空。如是雄黃黃丹成就余物等。皆現三種相成就。
又蘇路丹惹那一千三波多護摩。或於黑白分求成就。若煙安怛但那。
又劍輪像杖黑鹿皮一切成就物。皆三波多護摩。依教畫像前。或無像或有舍利塔前。離無益談話處。于河山寂靜處。應修三種成就。於一切成就中得為最勝成就。
又取不壞攝嚩。先與澡浴嚴飾。以佉羅橛釘系。于白黑二月。隨取一分。應用。黑月吉日並有助伴善作護身。坐彼胸
【現代漢語翻譯】 現代漢語譯本：用稻穀花和酪酥蜜（ghee and honey）。護摩（Homa，火供）一千遍，就成為先行法。此先行法可用於一切求成就的用途。
又進入大森林不進食，誦咒百千遍。遍數圓滿后就結起頭髻，即可隱形。解開頭髻就顯現。
又登上山頂面向太陽，常食乳穬麥誦咒十萬遍。圓滿后就可得隱形。
又法，以左手作拳誦咒十萬遍，最後就可得安怛但那（Antardhana，隱身術）。
又在日蝕時，取劫波羅（Kapala，頭蓋骨），用摩努沙發（Manusya，人）的頭髮作算籌，蘸摩劣沙脂（Maresa，屍體）的脂肪燒。用煙燻劫波羅，刮取黑粖（黑色的灰），加持一百零八遍，取來點眼，得安怛但那。
又取摩努沙（Manusya，人）的心，和牛黃作丸，用三金（金、銀、銅）包裹。或在黑月分或白月分加持唸誦，藥丸發出聲音時置於口中，得安怛但那。
又取牛黃加持涂身，得持明（Vidyadhara，咒術成就者）成就，也可得最上成就。
又在日月蝕時，取黃牛酥，置於熟銅器中，用熟銅筋攪動念誦。取三種相顯現：若沸騰冒泡，得聞持不忘；煙得安怛但那；火焰飛騰虛空。如此雄黃、黃丹成就余物等，都顯現三種相成就。
又蘇路丹惹那（Surutna，供物名）一千三波多（Sampati，圓滿）護摩，或於黑白月分求成就。若有煙，得安怛但那。
又劍、輪、像、杖、黑鹿皮一切成就物，都三波多護摩。依教畫像前，或無像或有舍利塔前，遠離無益談話之處，于河山寂靜處，應修三種成就。於一切成就中得為最勝成就。
又取不壞攝嚩（Sava，屍體），先與澡浴嚴飾，以佉羅橛（Khara，木釘）釘系。于白黑二月，隨取一分應用。黑月吉日並有助伴，善作護身，坐在屍體胸前。
【English Translation】 English version: With rice flowers and ghee and honey, perform Homa (fire offering) a thousand times, and this becomes a preliminary practice. This preliminary practice is effective for all purposes of seeking accomplishment.
Furthermore, enter a great forest without eating, and recite the mantra a hundred thousand times. When the recitation count is complete, tie up the hair into a topknot, and one becomes invisible. Untying the topknot makes one visible again.
Furthermore, ascend to a mountaintop facing the sun, constantly eat milk and barley, and recite the mantra ten thousand times. Upon completion, one obtains invisibility.
Furthermore, another method is to make a fist with the left hand and recite the mantra ten thousand times. In the end, one obtains Antardhana (the power of invisibility).
Furthermore, during a solar eclipse, take a Kapala (skull), use Manusya (human) hair as counters, dip them in Maresa (corpse) fat and burn them. Use the smoke to fumigate the Kapala, scrape off the black ash, empower it one hundred and eight times, and apply it to the eyes to obtain Antardhana.
Furthermore, take a Manusya (human) heart, mix it with cow gallstone to make a pill, wrap it with three metals (gold, silver, and copper). Either during the dark or bright half of the month, empower it with recitation. When the pill makes a sound, place it in the mouth to obtain Antardhana.
Furthermore, take cow gallstone, empower it, and apply it to the body to obtain Vidyadhara (mantra-holder) accomplishment, and also obtain the supreme accomplishment.
Furthermore, during a solar or lunar eclipse, take yellow cow ghee and place it in a well-cooked copper vessel. Stir it with a well-cooked copper rod while reciting the mantra. Observe the appearance of three signs: if it boils and bubbles, one obtains perfect memory; smoke grants Antardhana; flames fly into the sky. Similarly, realgar, yellow orpiment, and other substances will manifest the three signs of accomplishment.
Furthermore, perform Surutna (offering name) one thousand Sampati (completion) Homa, either during the dark or bright half of the month, seeking accomplishment. If there is smoke, one obtains Antardhana.
Furthermore, swords, wheels, images, staffs, black deer skin, and all objects of accomplishment should undergo Sampati Homa. Follow the teachings before a painted image, or before a stupa with or without relics, in a place away from useless chatter, in a quiet place by a river or mountain. One should cultivate the three kinds of accomplishment. Among all accomplishments, this is the most supreme accomplishment.
Furthermore, take an undecayed Sava (corpse), first bathe and adorn it, and secure it with a Khara (wooden) peg. In either the bright or dark half of the month, choose one to use. On an auspicious day of the dark half of the month, with helpful companions, create good protection, and sit upon the chest of the corpse.
上。迷怛羅口中瀉乳糜。不間斷念誦。即其迷怛羅欲起即吐。以熟銅器承取便食。自身得成就。
又取金粖置迷怛啰口中。即吐出嚴具即得持明仙若以鐵粖置彼口中。即吐出劍。
若置白芥子彼口中。即吐出嚴具。
若置油麻彼口中。吐出本真言教經夾。皆得持明成就飛騰虛空。
又以手按彼迷怛羅口。唸誦加持乃至三相現。動即諸意所求事皆說。授與長年藥。若起即成使者。其持明者欲所去處乘彼肩上隨意而往得持明仙。爾時世尊復告金剛手菩薩秘密主言。
秘密主汝聽 不廣而略說 普通修一切 佛頂等成就 資少獲大利 諸佛之所說 此中作是言 羯你迦啰花 及取蓮華蕊 蘇嚕丹惹那 三金而裹之 應作此丸藥 當於日月蝕 得三種成就 暖煙焰次第 暖必獲敬愛 煙當而隱形 爓相成騰空 吉祥大持明 如雷振作聲 幡華而動搖 應知成就相 及佛像動搖 若見不吉祥 不應求成就 獻涂香花等 數數應當作 息災護摩法 乃至於七返 然後作勝法 應作窣睹波 福加求成就 蝪蜥及烏鳴 應觀成不成 然後求成就 唸誦以為先 並歸命獲果 作福為有情 真言必成就 為少福愚夫 多
【現代漢語翻譯】 現代漢語譯本： 上。迷怛羅（Mitra，朋友）口中瀉出乳糜，不間斷地念誦。當迷怛羅想要起身時就會嘔吐，用熟銅器接住吃下，自身就能得到成就。
又取金粖放置迷怛羅口中，它就會吐出莊嚴的器具，這樣就能成為持明仙。如果把鐵粖放在它口中，它就會吐出劍。
如果把白芥子放在它口中，它就會吐出莊嚴的器具。
如果把油麻放在它口中，它就會吐出原本的真言教經夾，都能得到持明成就，飛騰于虛空。
又用手按住那個迷怛羅的口，唸誦加持，直到三相顯現。動，就是所有心中所求之事都會說出來，並授予長生不老藥。如果起身，就成為使者。那持明者想要去的地方，就騎在它的肩上隨意前往，得到持明仙。這時，世尊又告訴金剛手菩薩秘密主說：
秘密主你聽著，不廣泛而簡略地說，普遍地修習一切，佛頂等就能成就。花費少卻獲得大利益，這是諸佛所說的。這裡面是這樣說的：羯你迦啰花（Karṇikāra flower），以及取蓮花的花蕊，蘇嚕丹惹那（Suru danrajna），用三金包裹它們，應該製作成這樣的丸藥。應當在日食月食的時候，得到三種成就。暖、煙、焰依次出現，暖必定獲得敬愛，煙出現時就能隱形，焰相出現就能騰空。吉祥的大持明，像雷一樣發出震動聲，幡和花動搖，應該知道這是成就的徵兆。以及佛像動搖，如果看到不吉祥的徵兆，不應該求成就，獻上涂香、花等等，多次應當這樣做，息災護摩法，乃至七次，然後作殊勝之法。應當建造窣睹波（stūpa，佛塔），增加福報來求成就。蝪蜥和烏鴉鳴叫，應當觀察能否成就，然後在求成就，唸誦作為先決條件，並且歸命才能獲得果報，為有情眾生作福，真言必定成就，爲了少福的愚夫，多（付出）。
【English Translation】 English version: Above. From Mitra's (friend) mouth flows milk porridge. Recite without interruption. When that Mitra wants to rise, it vomits. Receive it with a well-fired copper vessel and eat it, and you will attain accomplishment yourself.
Also, take gold powder and place it in Mitra's mouth. It will then vomit out adornments, and you will become a Vidyādhara (wisdom holder). If you place iron powder in its mouth, it will vomit out a sword.
If you place white mustard seeds in its mouth, it will vomit out adornments.
If you place sesame seeds in its mouth, it will vomit out the original mantra teachings and scriptures. All will attain Vidyādhara accomplishment and fly into the sky.
Also, press your hand on that Mitra's mouth, reciting and empowering until the three signs appear. 'Moving' means that all the things you desire in your heart will be spoken, and it will grant you the elixir of long life. If it rises, it will become a messenger. The Vidyādhara, wanting to go anywhere, can ride on its shoulders and go as he pleases, attaining Vidyādhara status. At that time, the World Honored One again told Vajrapani (Diamond Hand) Bodhisattva, the Lord of Secrets:
Lord of Secrets, listen, I will speak briefly without elaborating, universally practicing everything, and the Buddha- মাথায় (Buddha-ushnisha) and others will be accomplished. Spending little but gaining great benefits, this is what the Buddhas have said. Here it is said: Karṇikāra flower, and take the pistil of the lotus flower, Suru danrajna, wrap them with three golds, and you should make such pills. You should, during solar and lunar eclipses, attain three kinds of accomplishments. Warmth, smoke, and flame appear in sequence. Warmth will surely gain respect and love, smoke will make you invisible, and the flame aspect will bring about levitation. The auspicious great Vidyādhara, like thunder, makes a vibrating sound. If the banners and flowers shake, you should know that it is a sign of accomplishment. And if the Buddha image shakes, if you see an inauspicious sign, you should not seek accomplishment. Offer incense, flowers, and so on, and you should do this repeatedly, the pacifying homa ritual, even seven times, and then perform the supreme practice. You should build a stūpa (Buddhist monument), increase blessings to seek accomplishment. If geckos and crows cry, you should observe whether it will be accomplished or not, and then seek accomplishment, with recitation as the prerequisite, and taking refuge to obtain the result, making merit for sentient beings, the mantra will surely be accomplished, for the foolish people with little merit, (give) more (effort).
分為是人 為此增加福 成佛悲為本 利益諸世間 故說真言教 天王帝釋等 及余大威德 才誦于彼勝 及居在王宮 由信獲應驗 成就者當獲 端嚴而常作 清凈修行者 不應強多事 由此心雜亂 如世間之人 劣慧無方便 于諸合練道 闕緣不和合 諸藥及水銀 由倒壞不成 三種微細故 施功不獲益 若取於伏藏 必有王怖畏 占相必生疑 微細生猶豫 醫術果增長 攝授長年藥 由持真言故 悉皆而獲得 長年等果報 如是諸技術 過患有無量 以此無所獲 不獲最勝福 彼亦不獲福 猶此心住著 真言以為首 必獲大福德 菩提最勝果 聞思及修行 獲得最勝果 是處諸賢聖 恒常而往來 是故與瑜伽 成就本所尊 仍于最勝集 我以曾廣說 見今所說者 亦廣亦復略
菩提場所說一字頂輪王經卷第四 大正藏第 19 冊 No. 0950 菩提場所說一字頂輪王經
菩提場所說一字頂輪王經卷第五
開府儀同三司特進試鴻臚卿肅國公食邑三千戶賜紫贈司空謚大鑒正號大廣智大興善寺三藏沙門不空奉 詔譯
無能勝加持品第十一
爾時世尊觀金剛手秘密
【現代漢語翻譯】 現代漢語譯本 能以此（真言）為人增加福報。 成就佛果以慈悲為根本，爲了利益世間一切眾生。 所以宣說真言的教法，天王、帝釋（Indra，佛教的護法神）等，以及其他具有大威德者，只要誦唸此殊勝真言， 居住在王宮之中，由於信仰也能獲得應驗。 成就者應當獲得端正莊嚴之身，並且常常修行。 清凈的修行者，不應該強求多事。 因為這樣會使內心雜亂，如同世間之人一樣。 缺乏智慧和方便，對於各種合練之道， 缺少因緣不能和合，各種藥物以及水銀， 由於顛倒錯亂而不能成功，因為三種微細的緣故， 即使努力也不會獲得利益。如果去取伏藏（埋藏的寶藏）， 必定會產生對國王的恐懼，占卜相術必定會產生疑惑， 微細之處產生猶豫。如果修習醫術，果報將會增長， 通過攝取和修持長壽之藥，由於持誦真言的緣故， 全部都能獲得，得到長壽等果報。 像這樣的各種技術，過患有無量。 因此不能獲得任何成就，不能獲得最殊勝的福報。 他們也不能獲得福報，因為內心執著於此。 以真言為首要，必定獲得大福德， 以及最殊勝的菩提果（Bodhi，覺悟）。通過聽聞、思考和修行， 獲得最殊勝的果報。這個地方有諸位賢聖， 恒常往來。因此與瑜伽（Yoga，修行方法）相應， 成就本尊（Iṣṭa-deva，個人崇拜的神祇），仍然在最殊勝的集會中， 我曾經廣為宣說，現在所說的這些， 既有廣說也有略說。
《菩提場所說一字頂輪王經》卷第四 大正藏第 19 冊 No. 0950 《菩提場所說一字頂輪王經》
《菩提場所說一字頂輪王經》卷第五
開府儀同三司特進試鴻臚卿肅國公食邑三千戶賜紫贈司空謚大鑒正號大廣智大興善寺三藏沙門不空奉 詔譯
無能勝加持品第十一
爾時世尊觀金剛手秘密
【English Translation】 English version Therefore, one increases blessings by this (mantra). Becoming a Buddha is based on compassion, for the benefit of all beings in the world. Therefore, the teachings of mantra are proclaimed. Kings of gods, Indra (Buddhist protector deity), and others with great power, as long as they recite this supreme mantra, residing in the royal palace, they can obtain verification through faith. The accomplished one should obtain an upright and dignified body, and constantly practice. A pure practitioner should not seek many affairs. Because this will make the mind chaotic, like ordinary people in the world. Lacking wisdom and skillful means, regarding various combined practice methods, lacking the necessary conditions for harmony, various medicines and mercury, due to inversion and disorder, they cannot succeed, because of three subtle reasons. Even if effort is made, no benefit will be obtained. If one goes to retrieve hidden treasures, there will certainly be fear of the king, divination and astrology will certainly generate doubt, subtle points will generate hesitation. If one cultivates medicine, the karmic results will increase, through gathering and practicing longevity medicine, due to holding the mantra, all can be obtained, receiving the karmic reward of longevity and so on. Like these various techniques, there are countless faults. Therefore, nothing can be achieved, and the most supreme blessings cannot be obtained. They also cannot obtain blessings, because their minds are attached to this. With mantra as the foremost, one will certainly obtain great blessings, as well as the most supreme Bodhi (Enlightenment) fruit. Through hearing, thinking, and practicing, one obtains the most supreme karmic result. In this place, there are various sages, constantly coming and going. Therefore, in accordance with Yoga (spiritual practice), accomplishing the Iṣṭa-deva (personal deity), still in the most supreme gathering, I have once extensively proclaimed, what is being said now, is both extensive and concise.
The Sutra of the One-Syllable Crown Wheel King Spoken at the Bodhi Place, Volume 4 Taisho Tripitaka Volume 19 No. 0950 The Sutra of the One-Syllable Crown Wheel King Spoken at the Bodhi Place
The Sutra of the One-Syllable Crown Wheel King Spoken at the Bodhi Place, Volume 5
Translated by the Tripiṭaka Śrāmaṇa Amoghavajra of Daxingshan Temple, with the title Kaifu Yitong Sansi Tejin Shi Hongluqing Su Guogong Shiyi Sanqianhu Cizi Zeng Sikong Shi Dajian Zhenghao Daguangzhi, under imperial decree
Chapter Eleven: The Empowerment of the Invincible One
At that time, the World-Honored One observed the secret of Vajrapani
主復以伽他而誥之曰。
當於未來世 有情劣精進 我慢嗔恚癡 無慚矯慳吝 不能依儀軌 修習真言行 是持誦之人 護摩所加持 諸魔悉惑亂 悉無是思惟 以明獲成就 虛受諸勤勞 常作是思惟 愚夫常是說 為息彼障故 亦除諸魔羅 今說此大明 先佛之所說 利益諸有情 是無能勝明 若人常憶念 隨時住等引 彼諸魔障者 悉皆得除滅 即說真言句 爾時金剛手 秘密藥叉主 心生大歡喜 頂禮於世尊 大覺智莊嚴 此大無能勝 是明我願聽
爾時世尊即說大無能勝陀羅尼曰。
曩謨啰怛曩(二合)怛啰(二合)夜(引)也曩謨薩嚩沒馱冒地薩怛吠(二合)毗藥(二合)怛你也(二合)他(去引)爾寧爾寧爾曩嚩黎怛也(去)曩嚩黎怛也(去)檗多娑賀惹低薩嚩沒馱𩕳曬尾諦阿目岐(岐曳切八)阿缽啰(二合)底(丁以反)賀低阿波羅爾諦尾啰而尾誐多婆(去)曳尾摩黎你捺啰(二合)娑啰(二合)吠婆嚩底曳(二合)迦彌𠼝娜以諦奴啰地誐謎薩丁也(二合)𩕳啰俱𠼝摩啰嚩攞尾那設寧舍枳也(二合)母寧悉諦(二合)惹娑嚩隸曩尾哩曳(二合)拏𠸪乞灑(二合)𠸪乞灑么么薩跛哩嚩覽(去聲)薩嚩多薩嚩迦覽啰惹主
【現代漢語翻譯】 現代漢語譯本：主（佛）再次用偈頌告訴大眾： 『在未來的世代，眾生的精進力薄弱，充滿我慢、嗔恚和愚癡，沒有慚愧之心，虛偽且吝嗇。 他們不能按照儀軌修習真言，即使是持誦真言的人，護摩（Homa，一種火供儀式）也無法加持他們。 各種魔障都會迷惑擾亂他們，他們心中沒有正確的思維，即使憑藉明咒（Mantra）想要獲得成就，也是白費力氣。 他們常常這樣思慮，愚蠢的人常常這樣說，爲了止息這些障礙，也爲了去除各種魔羅（Mara，魔）的干擾， 現在宣說這個大明咒，這是過去諸佛所宣說的，能夠利益一切有情眾生，是無能勝明咒。 如果有人常常憶念這個明咒，隨時安住在等引（Samadhi，三摩地，禪定）之中，那麼各種魔障都能夠被消除。 』 佛即宣說了真言句。當時，金剛手（Vajrapani，菩薩名），秘密藥叉（Yaksa，夜叉，一種守護神）之主，心中生起極大的歡喜， 頂禮世尊，這位具有大覺悟智慧莊嚴的佛陀，『這個大無能勝明咒，我非常希望能夠聽聞。』 當時，世尊即宣說了大無能勝陀羅尼，內容如下： 曩謨啰怛曩（Ratna，寶）怛啰（Traya，三）夜（ya，皈依）也（yah，也）。曩謨薩嚩（Sarva，一切）沒馱（Buddha，佛）冒地薩怛吠（Bodhisattva，菩薩）（二合）毗藥（bhyah，向）怛你也（Tad-yatha，即說咒曰）他（tha，）。爾寧爾寧爾曩嚩黎怛也（Nava-li-tat-ya）。曩嚩黎怛也（Nava-li-tat-ya）。檗多娑賀惹低（Gata-sahajati）。薩嚩（Sarva，一切）沒馱（Buddha，佛）𩕳曬尾諦（hrdaye-vidite）。阿目岐（Amukhi）。阿缽啰（Aprati，無）底（丁以反）賀低（hatih）。阿波羅爾諦（Apararthe）。尾啰而尾誐多婆（Virahi-vigata-bhaya）（去）曳（ye）。尾摩黎你（Vimalini）。你捺啰（Nidra，睡眠）娑啰（sara，精華）吠婆嚩底曳（Vaibhavatiye）（二合）。迦彌（Kami）𠼝娜以諦（hrdaye-dite）。奴啰地誐謎（Nuradhi-game）。薩丁也（Satya，真實）（二合）𩕳啰俱（hrda-kuru）𠼝摩啰嚩攞尾那設寧（hramara-vala-vinashani）。舍枳也（Shakya，釋迦）母寧（Munaye，牟尼）悉諦（Siddhe，成就）（二合）。惹娑嚩隸曩（Jayasvarena）。尾哩曳（Viryena，勇猛）（二合）拏（na）。𠸪乞灑（Raksha，守護）（二合）𠸪乞灑（Raksha，守護）么么（mama，我）薩跛哩嚩覽（sa-parivaram，眷屬）（去聲）。薩嚩多（Sarvatra，一切處）薩嚩迦覽（Sarva-kalam，一切時）啰惹主（Raja-ju）。
【English Translation】 English version: The Lord (Buddha) then spoke again in verses: 『In future ages, sentient beings will have weak diligence, full of arrogance, anger, and ignorance, without shame, hypocritical, and stingy. They will be unable to practice the mantra according to the proper rituals, and even those who recite mantras will not be blessed by Homa (a fire offering ritual). Various demonic obstacles will confuse and disturb them, and they will have no correct thoughts in their minds. Even if they try to achieve accomplishments through mantras, it will be in vain. They often think like this, and foolish people often say such things. To stop these obstacles and to remove the interference of various Maras (demons), I now proclaim this great mantra, which was proclaimed by the Buddhas of the past. It can benefit all sentient beings and is the invincible mantra. If someone constantly remembers this mantra and always dwells in Samadhi (meditative absorption), then all kinds of demonic obstacles can be eliminated.』 Then the Buddha spoke the mantra. At that time, Vajrapani (a Bodhisattva), the lord of the secret Yakshas (a type of guardian deity), felt great joy in his heart, and prostrated to the World Honored One, the Buddha adorned with great enlightenment and wisdom, 『This great invincible mantra, I very much wish to hear it.』 At that time, the World Honored One then proclaimed the Great Invincible Dharani, which is as follows: Namo Ratna Trayaya. Namo Sarva Buddha Bodhisattvebhyah. Tad-yatha. Irini Irini Irinava-li-tat-ya. Nava-li-tat-ya. Gata-sahajati. Sarva Buddha hrdaye-vidite. Amukhi. Apratihatih. Apararthe. Virahi-vigata-bhaye. Vimalini. Nidra-sara Vaibhavatiye. Kami hrdaye-dite. Nuradhi-game. Satya hrda-kuru hramara-vala-vinashani. Shakya Munaye Siddhe. Jayasvarena. Viryena na. Raksha Raksha mama sa-parivaram. Sarvatra Sarva-kalam Raja-ju.
嚕娜迦虞哩也(二合)設寧尾窟僧賀弭也(二合)仡羅(二合)娑哩薩哩(二合)跛禰嚩彥達縛曩誐藥乞灑(二合)啰剎娑弭底哩(二合)比舍左步多阿缽娑么(二合)啰布單曩羯吒布單曩迦區(去)㗚那(二合)塢娑多(二合)啰迦謎怛羅訖哩(二合)丁也(二合)羯么拏滿怛啰(二合)庾誐祖㗚拏(二合)庾誐拏枳你庾(二合)烏祖賀啰薩嚩婆也訥瑟跓(二合)缽捺啰(二合)冒缽薩俁波也細瓢曩謨窣睹(二合)諦婆誐嚩底烏捺啰鼻爾拏你哩你哩啰怛那(二合)俱攞娑摩失哩(二合)諦弭里弭里阿迦舍馱睹虞左㘑企里企里薩嚩怛他蘗多哩也(二合)室啰(二合)迦楞迦羅步諦泥尾捻(奴揖反)尾也(二合)哩也(二合)沒啰(二合)憾么(二合)怛他蘗多努蘗諦尾濕嚩(二合)進底也(二合)嚩啰波啰波啰訖啰(二合)謎曩謨婆誐嚩底波啰爾諦𠸪乞灑(二合)𠸪乞灑(二合)么么薩嚩訥瑟跓(二合)缽捺啰(二合)吠(無肺反)波也細毗藥(二合)娑嚩(二合引)訶(引)
說是陀羅尼 世間悉皆聞 是大無能勝 能壞一切魔 能增勤勇力 則住三昧形 名為無能勝 說彼大心明 大力極勇猛 不異於前明 是心世尊說
真言曰。
曩謨颯跢喃三藐三沒馱俱致南薩失啰(二
【現代漢語翻譯】 現代漢語譯本 嚕娜迦虞哩也（二合）（Rūṇāka Gaurīya）：未知 設寧尾窟僧賀弭也（二合）（Śaṇiṅ Viku Saṃghāmiya）：未知 仡羅（二合）（Grahā）：星宿，此處指惡星 娑哩薩哩（二合）（Sarī Sarī）：未知 跛禰嚩（Padmeva）：蓮花般的 彥達縛（Gandharva）：乾闥婆，天上的樂神 曩誐（Nāga）：龍 藥乞灑（二合）（Yakṣa）：夜叉，一種半神 啰剎娑（Rākṣasa）：羅剎，惡鬼 弭底哩（二合）（Mitri）：朋友 比舍左（Piśāca）：毗舍遮，食人鬼 步多（Bhūta）： भूत，鬼 阿缽娑么（二合）（Apasmāra）：癲癇 啰布單曩（Laputana）：未知 羯吒布單曩（Kaṭapūtanā）：未知 迦區（去）㗚那（二合）（Kakhurna）：未知 塢娑多（二合）（Usata）：未知 啰迦謎怛羅（Rākamitra）：月亮的朋友 訖哩（二合）丁也（二合）（Kritya）：詛咒 羯么拏（Karmaṇa）：業 滿怛啰（二合）（Mantra）：真言 庾誐祖㗚拏（二合）（Yoga Jurna）：瑜伽苦行 庾誐拏枳你（Yogaṇākiṇi）：瑜伽女 庾（二合）烏祖賀啰（Yujuhara）：未知 薩嚩婆也（Sarva Bhaya）：一切恐懼 訥瑟跓（二合）缽捺啰（二合）（Duṣṭapadrava）：惡難 冒缽薩俁波也細瓢（Mopasama Bhayespiyo）：未知 曩謨窣睹（二合）（Namo 'stu）：敬禮 諦婆誐嚩底（Deva Bhagavati）：天上的薄伽梵 烏捺啰鼻爾拏（Udarabhirṇa）：未知 你哩你哩（Niri Niri）：未知 啰怛那（二合）（Ratna）：寶 俱攞娑摩失哩（二合）（Kula Samasri）：家族的榮耀 諦弭里弭里（Timiri Timiri）：未知 阿迦舍馱睹（Akasha Dhatu）：虛空界 虞左㘑（Gocare）：未知 企里企里（Khili Khili）：未知 薩嚩怛他蘗多（Sarva Tathāgata）：一切如來 哩也（二合）（Arya）：聖 室啰（二合）迦楞迦羅（Srakara）：花環 步諦（Bhute）： भूत，鬼 泥尾捻（奴揖反）（Nivem）：未知 尾也（二合）（Vidya）：明 哩也（二合）（Arya）：聖 沒啰（二合）憾么（二合）（Brahma）：梵天 怛他蘗多努蘗諦（Tathāgata Nugate）：隨如來 尾濕嚩（二合）進底也（二合）（Viśva Cintya）：普遍的思 嚩啰波啰波啰（Vara Para Para）：殊勝的，超越的，超越的 訖啰（二合）謎（Krame）：次第 曩謨婆誐嚩底（Namo Bhagavati）：敬禮薄伽梵 波啰爾諦（Pararti）：彼岸 𠸪乞灑（二合）（Rakṣa）：守護 𠸪乞灑（二合）（Rakṣa）：守護 么么（Mama）：我的 薩嚩訥瑟跓（二合）缽捺啰（二合）（Sarva Duṣṭapadrava）：一切惡難 吠（無肺反）波也細毗藥（二合）（Bhayespiyo）：諸恐懼 娑嚩（二合引）訶（引）（Svāhā）：梭哈，成就
說是陀羅尼，世間悉皆聞，是大無能勝，能壞一切魔，能增勤勇力，則住三昧形，名為無能勝，說彼大心明，大力極勇猛，不異於前明，是心世尊說。
真言曰：
曩謨颯跢喃三藐三沒馱俱致南薩失啰（二合）（Namo Saptānāṃ Samyaksaṃbuddha Koṭīnāṃ Sarva）：敬禮七千萬正等覺者，一切……
【English Translation】 English version Rūṇāka Gaurīya: Unknown Śaṇiṅ Viku Saṃghāmiya: Unknown Grahā (ग्रह): Planets, here referring to evil stars Sarī Sarī: Unknown Padmeva: Lotus-like Gandharva (गन्धर्व): Gandharva, celestial musician Nāga (नाग): Dragon Yakṣa (यक्ष): Yaksha, a type of demigod Rākṣasa (राक्षस): Rakshasa, demon Mitri: Friend Piśāca (पिशाच): Pishacha, flesh-eating ghost Bhūta (भूत): Ghost Apasmāra: Epilepsy Laputana: Unknown Kaṭapūtanā: Unknown Kakhurna: Unknown Usata: Unknown Rākamitra: Friend of the moon Kritya: Curse Karmaṇa: Karma Mantra: Mantra Yoga Jurna: Yogic austerity Yogaṇākiṇi: Yogini Yujuhara: Unknown Sarva Bhaya: All fears Duṣṭapadrava: Evil troubles Mopasama Bhayespiyo: Unknown Namo 'stu: Homage Deva Bhagavati: Heavenly Bhagavati Udarabhirṇa: Unknown Niri Niri: Unknown Ratna: Jewel Kula Samasri: Glory of the family Timiri Timiri: Unknown Akasha Dhatu: Space realm Gocare: Unknown Khili Khili: Unknown Sarva Tathāgata: All Tathagatas Arya: Noble Srakara: Garland Bhute: भूत, Ghost Nivem: Unknown Vidya: Knowledge Arya: Noble Brahma: Brahma Tathāgata Nugate: Following the Tathagata Viśva Cintya: Universally thought of Vara Para Para: Excellent, Transcendent, Transcendent Krame: Order Namo Bhagavati: Homage to Bhagavati Pararti: The other shore Rakṣa: Protect Rakṣa: Protect Mama: My Sarva Duṣṭapadrava: All evil troubles Bhayespiyo: All fears Svāhā: Svaha, accomplishment
This Dharani is spoken, heard by all in the world, it is the invincible, able to destroy all demons, able to increase diligent strength, then dwells in Samadhi form, named invincible, speaks of that great heart of light, great strength, extremely courageous, not different from the previous light, this heart the World Honored One spoke.
The mantra says:
Namo Saptānāṃ Samyaksaṃbuddha Koṭīnāṃ Sarva: Homage to the seventy million perfectly enlightened Buddhas, all...
合)嚩迦僧伽喃薩嚩謎啰婆也底跢喃尾波尸曩薩諦(二合)惹娑㗚𠆙左始企曩薩怛(二合)也尾濕嚩(二合)步(入)缽啰(二合)枳娘(二合)也制鑁訖㘁(二合)俱孫那嚩隸曩左羯諾迦牟尼始乞灑(二合)也迦舍跛寫俁拏啰比舍枳也(二合)僧賀寫弭里曳(二合)拏塞嚩(二合)娑底婆嚩睹摩摩薩嚩薩怛嚩(二合)難者薩嚩婆庾缽捺啰(二合)吠(同上)毗藥(二合)怛你也(二合)他惹曳尾惹曳惹演底尾惹演底阿爾單惹曳若演底阿爾諦阿波啰(二合)爾諦摩啰枳娘(二合)缽羅末娜寧曳娑嚩(二合引)訶
說此心真言 應等正覺說 七佛之世尊 顯揚諸功德 即說是大明 利益修行者 普遍諸世界 六種而振動 一切魔宮殿 悉皆大振動
金剛手此真言句。一切諸佛所說。利益眾生故。秘密主或持誦輪王真言者。或持余真言者以此真言加持結縷。或結袈裟角。或結頂發。或樺皮上書帶頸臂。彼人速疾易得成就。本尊速現其前。唸誦時若能憶持。金剛手我不見。天世魔世沙門婆羅門眾中。若此真言加護。若穢者若凈者前。若人若非人或魔子或必舍遮。或毗那也迦或藥叉或鳩槃茶或羅剎娑。或余類有情慾來障難。作是思惟。于阿吒迦嚩底(丁以反)王宮不得入。若有違越此明清凈修行
【現代漢語翻譯】 現代漢語譯本： （合）嚩迦僧伽喃薩嚩謎啰婆也底跢喃尾波尸曩薩諦（二合）（Vipasyin，毗婆尸佛）惹娑㗚𠆙左始企曩薩怛（二合）（Sikhin，尸棄佛）也尾濕嚩（二合）步（入）缽啰（二合）枳娘（二合）也制鑁訖㘁（二合）俱孫那嚩隸曩左羯諾迦牟尼始乞灑（二合）（Krakucchanda，拘樓孫佛）也迦舍跛寫俁拏啰比舍枳也（二合）（Kasyapa，迦葉佛）僧賀寫弭里曳（二合）拏塞嚩（二合）娑底婆嚩睹摩摩薩嚩薩怛嚩（二合）難者薩嚩婆庾缽捺啰（二合）吠（同上）毗藥（二合）怛你也（二合）他惹曳尾惹曳惹演底尾惹演底阿爾單惹曳若演底阿爾諦阿波啰（二合）爾諦摩啰枳娘（二合）缽羅末娜寧曳娑嚩（二合引）訶
說此心真言，應等正覺說，七佛之世尊，顯揚諸功德，即說是大明，利益修行者，普遍諸世界，六種而振動，一切魔宮殿，悉皆大振動。
金剛手（Vajrapani）此真言句。一切諸佛所說。利益眾生故。秘密主或持誦輪王真言者。或持余真言者以此真言加持結縷。或結袈裟角。或結頂發。或樺皮上書帶頸臂。彼人速疾易得成就。本尊速現其前。唸誦時若能憶持。金剛手我不見。天世魔世沙門婆羅門眾中。若此真言加護。若穢者若凈者前。若人若非人或魔子或必舍遮（Pisaca）。或毗那也迦（Vinayaka）或藥叉（Yaksa）或鳩槃茶（Kumbhanda）或羅剎娑（Rakshasa）。或余類有情慾來障難。作是思惟。于阿吒迦嚩底王宮不得入。若有違越此明清凈修行。
【English Translation】 English version: (Combined) Vaka sanghanam sarva medra bhayati tanam Vipasyin satye (Vipasyin, the Buddha Vipasyin) jasa ri cha shikina satya (Sikhin, the Buddha Sikhin) ya visva bhu pra jnana ya che vriksha kusunda valena cha Krakucchanda shiksha (Krakucchanda, the Buddha Krakucchanda) ya Kasyapa yamara pisakiya sangha sya miriyena sva swasti bhavatu mama sarva satvanam cha sarva bhayu padrave bhyah tat yata jaye vijaye jayanti vijayanti ardan jaye jayanti arati aparati mara jnana pramadaningye svaha.
Recite this heart mantra, spoken by the perfectly enlightened ones, the seven Buddhas of the world, manifesting all merits. This is the great light, benefiting practitioners, pervading all worlds, shaking in six ways, causing all demon palaces to greatly tremble.
This mantra phrase of Vajrapani. Spoken by all Buddhas. For the benefit of sentient beings. The Lord of Secrets, whether reciting the Wheel-Turning King mantra, or holding other mantras, uses this mantra to bless knotted threads, or knots on the corner of the kasaya, or knots in the hair on the crown of the head, or writes on birch bark to wear around the neck and arms. That person quickly and easily attains accomplishment. The principal deity quickly appears before them. If one can remember and hold this during recitation. Vajrapani, I am not seen. Among the worlds of gods, demons, sramanas, and brahmins. If this mantra protects, whether before the impure or the pure. Whether human or non-human, or a demon child, or a Pisaca. Or a Vinayaka, or a Yaksa, or a Kumbhanda, or a Rakshasa. Or other kinds of sentient beings who wish to come and create obstacles. Thinking thus, they may not enter the palace of Atavaka. If anyone violates this clear and pure practice.
者。彼悉皆違逆金剛種族及自種族並親族朋友。不容住于彼。金剛手此明真言有大威力。於一切事業應作加護。應供正遍知印可。一切諸菩薩印可。
菩提場所說一字頂輪王經證學法品第十二
爾時世尊知無盡法界已。除遣一切諸障。復誥金剛手菩薩言。金剛手若善男子善女人苾芻苾芻尼。若欲修習佛頂不思議印三摩地。彼苾芻住苾芻律儀。慇勤而護持。苾芻尼住苾芻尼律儀。塢波塞迦住塢婆塞迦律儀。塢波斯迦住塢波斯迦律儀。若是彼善男子修真言行者。彼先應入曼茶羅授三歸依發菩提心。應成就十善業道如說修真言行極善作意。親近承事善友。常修六念。應觀法界如虛空自性。應善修習入般若波羅蜜境界。於此觀行不欺誑不放逸。善應隨三世佛菩薩行行。住于阿蘭若。不顧戀一切身命。三時善應授三歸菩提心律儀戒。所聞甚深佛法憶持修行。善修四攝。于如來窣睹波前。常涂曼荼羅。于真言儀軌常精進。作窣睹波身口專精修行。不怒不躁不掉舉。口不多語不雜亂語不欺誑他。于諸有情常行恭敬愛樂心。善知如來密意之說。我略說。修行者常懷勇猛大精進意。安立一切有情于佛菩薩道。若修佛頂王真言行者。若修余真言行者。應如所說功德。善應修行成就。如方廣經典所說真言行。應當修習。各住自律
【現代漢語翻譯】 現代漢語譯本：這些人完全違背了金剛種族（Vajra family，象徵憤怒和轉化）以及他們自己的種族、親族和朋友。他們不應該被允許留在這裡。金剛手（Vajrapani，持金剛菩薩）啊，這個明咒真言具有強大的威力，應該在一切事業中用來加持和守護。應該供養正遍知（Samyak-sambuddha，圓滿覺悟的佛陀），並得到他的認可。一切菩薩也應該認可。
《菩提場所說一字頂輪王經》證學法品第十二
這時，世尊（Bhagavan，佛陀）已經了知無盡的法界（Dharmadhatu，一切法的本性），並遣除了所有的障礙。他再次告訴金剛手菩薩（Vajrapani）：『金剛手（Vajrapani），如果善男子、善女人、比丘（Bhiksu，男性出家人）、比丘尼（Bhiksuni，女性出家人）想要修習佛頂（Buddha-usnisa，佛頂髻）不可思議印三摩地（Samadhi，禪定），那麼比丘（Bhiksu）應當安住于比丘（Bhiksu）的戒律，勤勉地守護它；比丘尼（Bhiksuni）應當安住于比丘尼（Bhiksuni）的戒律；優婆塞迦（Upasaka，男性在家居士）應當安住于優婆塞迦（Upasaka）的戒律；優婆斯迦（Upasika，女性在家居士）應當安住于優婆斯迦（Upasika）的戒律。如果是那些修持真言（Mantra，咒語）的善男子，他們首先應當進入曼茶羅（Mandala，壇城），接受三歸依（Trisarana，皈依佛、法、僧）併發菩提心（Bodhicitta，為利益一切眾生而求證佛果之心）。應當成就十善業道（Dasakusalakammapatha，不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪、不嗔、不癡），如所說的那樣修持真言（Mantra），極善地作意（Manasikara，專注）。親近承事善友（Kalyanamitra，善知識），經常修習六念（Sad-anusmrti，唸佛、念法、念僧、念戒、念施、念天）。應當觀法界（Dharmadhatu）如虛空般自性空。應當善於修習進入般若波羅蜜（Prajnaparamita，智慧到彼岸）的境界。在這種觀行中不欺騙，不放逸。應當隨順三世（過去、現在、未來）諸佛菩薩的行持。安住在阿蘭若（Aranya，寂靜處），不顧惜一切身命。三時（早、中、晚）都應當善於接受三歸依（Trisarana）和菩提心（Bodhicitta）的律儀戒。所聽聞的甚深佛法，憶持修行。善於修習四攝（Catuh-samgrahavastu，佈施、愛語、利行、同事）。在如來（Tathagata，佛陀）的窣睹波（Stupa，佛塔）前，經常涂繪曼荼羅（Mandala）。對於真言（Mantra）的儀軌，經常精進。以窣睹波（Stupa）的身口意專精修行。不憤怒，不急躁，不掉舉（Audhatya，心神不定）。口不多說話，不雜亂說話，不欺騙他人。對於一切有情（Sattva，眾生）經常行恭敬愛樂之心。善於瞭解如來（Tathagata）秘密意趣的說法。我簡略地說，修行者經常懷有勇猛大精進的意樂，安立一切有情（Sattva）于佛菩薩道。如果修持佛頂王真言（Buddha-usnisa-raja-mantra）行，或者修持其他真言（Mantra）行，應當如所說的功德，善於修行成就。如方廣經典所說的真言（Mantra）行，應當修習。各自安住于自己的律儀。'
【English Translation】 English version: These individuals completely defy the Vajra family (representing wrath and transformation), as well as their own family, relatives, and friends. They should not be allowed to remain here. O Vajrapani (the Bodhisattva holding the vajra), this luminous mantra has great power and should be used for blessing and protection in all endeavors. It should be offered to the Samyak-sambuddha (the perfectly enlightened Buddha) for approval. All Bodhisattvas should also approve.
The Twelfth Chapter on the Verification of Learning Methods from the Sutra of the One-Syllable Crown Wheel King Spoken at the Bodhi Place
At that time, the Bhagavan (the Buddha), having comprehended the boundless Dharmadhatu (the nature of all phenomena) and dispelled all obstacles, spoke again to the Bodhisattva Vajrapani: 'O Vajrapani, if good men, good women, Bhikshus (male monastics), or Bhikshunis (female monastics) wish to practice the inconceivable seal Samadhi (meditative absorption) of the Buddha-usnisa (the crown of the Buddha's head), then the Bhikshu should abide by the precepts of the Bhikshu, diligently guarding them; the Bhikshuni should abide by the precepts of the Bhikshuni; the Upasaka (male lay practitioner) should abide by the precepts of the Upasaka; the Upasika (female lay practitioner) should abide by the precepts of the Upasika. If those good men are practitioners of mantra (sacred utterance), they should first enter the Mandala (sacred enclosure), receive the Three Refuges (Buddha, Dharma, Sangha), and generate Bodhicitta (the mind of enlightenment for the benefit of all beings). They should accomplish the ten virtuous paths of action (non-killing, non-stealing, non-sexual misconduct, non-lying, non-divisive speech, non-harsh speech, non-idle chatter, non-covetousness, non-malice, non-wrong views), and as instructed, practice the mantra with utmost mindfulness (Manasikara). They should draw near to and serve virtuous friends (Kalyanamitra), and constantly practice the six recollections (recollection of the Buddha, Dharma, Sangha, morality, generosity, and deities). They should contemplate the Dharmadhatu as being empty in nature like space. They should skillfully practice entering the realm of Prajnaparamita (the perfection of wisdom). In this contemplation, they should not deceive or be negligent. They should diligently follow the conduct of the Buddhas and Bodhisattvas of the three times (past, present, future). They should dwell in the Aranya (secluded place), not cherishing their lives. At the three times (morning, noon, and evening), they should skillfully receive the vows of the Three Refuges and Bodhicitta. They should remember and practice the profound Dharma they have heard. They should skillfully practice the four means of attraction (giving, kind speech, beneficial action, and identification with others). In front of the Tathagata's (the Buddha's) Stupa (reliquary mound), they should constantly paint Mandalas. They should constantly be diligent in the rituals of mantra. They should practice with body, speech, and mind, focusing on the Stupa. They should not be angry, impatient, or agitated (Audhatya). They should not speak excessively, speak confusedly, or deceive others. They should always act with respect and loving-kindness towards all sentient beings (Sattva). They should skillfully understand the Tathagata's secret intentions. I will speak briefly: practitioners should always cherish the intention of courageous great diligence, establishing all sentient beings (Sattva) on the path of the Buddhas and Bodhisattvas. If practicing the Buddha-usnisa-raja-mantra, or practicing other mantras, they should skillfully practice and accomplish the merits as described. As the mantra practices described in the Vaipulya Sutras (extensive sutras), they should practice. Each should abide by their own precepts.'
儀善應護持。復誥金剛手。如說修佛頂真言行者。已得成就身。如初出日輪。真金瓔珞臂釧。作閻浮檀金色。一切嚴具莊嚴其身。著天妙衣具諸相好。縱廣周停身相奇特。百千光明莊嚴。圓光一尋超過日輪。映奪一切色身。
複次金剛手。成就持明仙。才見令一切眾生喜悅。猶如如意樹令滿一切所求。複次金剛手成就輪王佛頂菩薩。至於地獄雨種種天妙飲食。亦能滿一切眾生所須。有所希望者皆得滿足。我略說彼有大威德。金剛手成就輪王真言者。皆滿一切有情意樂。由心起念則令滿足。彼得輪王成就之人。住十地菩薩。不敢違越其教令。金剛手此一字輪王真言。一切真言中為王。大明王主。若修行滅除一切業障。亦滅除一切惡趣之業。得成此真言。一切神通悉皆現前。才瞬目頃往於色究竟天。一切佛菩薩緣覺聲聞稱讚歡喜。得一切菩薩行。于余世界自在遊行。於一切有情。隨其意趣。種種音聲而為說法。乃至我略說。于無量無邊世界有情。希奇行色最勝廣大獲得成就。爾時如來說伽他曰。
種種鬥戰空自在 如栽寶性而照曜 若青蓮華在池開 彼勝驍勇威光色 彼人悉皆超世明 毗鈕真言不可及
爾時世尊復誥金剛手秘密主。復說伽他曰。
略說普通法 秘密地居人 明者先行
【現代漢語翻譯】 現代漢語譯本：儀善應當受到保護和支援。佛陀再次告訴金剛手（Vajrapani，佛教護法神）：如法修持佛頂真言的修行者，已經獲得了成就之身，就像初升的太陽一樣光芒四射。他們的手臂上佩戴著真金打造的瓔珞和臂釧，呈現出閻浮檀金（Jambudvipa gold，一種珍貴的金色）的顏色。他們身上裝飾著各種華麗的飾品，穿著天界的精美衣裳，具備各種殊勝的相好。他們的身形縱廣周正，儀態奇特，散發出成百上千的光明，莊嚴無比。他們身後的圓光有一尋（古代長度單位）之大，超過了太陽的光輝，掩蓋了其他一切色身的光彩。 其次，金剛手，成就持明仙（Vidyadhara，明咒仙人）的人，僅僅是見到就能讓一切眾生感到喜悅，就像如意樹一樣，能夠滿足一切眾生的愿求。再次，金剛手，成就輪王佛頂菩薩的人，即使在地獄中，也能降下種種天界的美味飲食，滿足一切眾生的需求。無論眾生有什麼希望，都能得到滿足。我簡略地說，他們具有偉大的威德。金剛手，成就輪王真言的人，能夠滿足一切有情眾生的意願，只要心中生起念頭，就能讓他們得到滿足。那些獲得輪王成就的人，即使是住在十地（Dashabhumika，菩薩修行的十個階段）的菩薩，也不敢違揹他們的教令。金剛手，這一字輪王真言，在一切真言中是為王，是大明王的主宰。如果修行此真言，就能滅除一切業障，也能滅除一切惡趣的業。一旦成就此真言，一切神通都會顯現。只需一眨眼的功夫，就能到達色究竟天（Akanistha，佛教宇宙的最高層）。一切佛、菩薩、緣覺（Pratyekabuddha，獨覺）、聲聞（Shravaka，聽聞佛法而悟道的弟子）都會稱讚歡喜。他們能獲得一切菩薩的行持，在其他世界自在教化，對於一切有情眾生，隨其意趣，用種種音聲為他們說法。乃至我簡略地說，他們在無量無邊的世界裡，對於有情眾生，能夠展現希奇的行色，獲得最殊勝廣大的成就。這時，如來說了以下偈頌： 種種鬥戰空中自在，如栽寶性而照耀，若青蓮華在池開，彼勝驍勇威光色，彼人悉皆超世明，毗鈕（Vishnu，印度教主神之一）真言不可及。 這時，世尊再次告訴金剛手秘密主，又說了以下偈頌： 略說普通法，秘密地居人，明者先行。
【English Translation】 English version: The virtuous should be protected and supported. Again, the Buddha told Vajrapani (Vajrapani, a Dharma protector in Buddhism): 'Those practitioners who cultivate the Ushnishavijaya Dharani (Buddha-Ushnisha-Vijaya-Dharani, a powerful mantra) according to the Dharma have already attained an accomplished body, shining like the newly risen sun. They wear necklaces and armlets made of pure gold on their arms, displaying the color of Jambudvipa gold (Jambudvipa gold, a precious golden color). Their bodies are adorned with various magnificent ornaments, and they wear exquisite garments of the heavens, possessing all the auspicious marks and qualities. Their forms are upright and well-proportioned, their demeanor is extraordinary, and they radiate hundreds of thousands of lights, supremely adorned. The halo behind them is one fathom (an ancient unit of length) in size, surpassing the radiance of the sun, and overshadowing the brilliance of all other forms.' Furthermore, Vajrapani, those who attain the Vidyadhara (Vidyadhara, a mantra-holding immortal) state, merely by being seen, can bring joy to all sentient beings, like a wish-fulfilling tree, capable of satisfying all their desires. Again, Vajrapani, those who attain the Chakravartin Buddha-Ushnisha Bodhisattva state, even in hell, can rain down various celestial delicacies, fulfilling the needs of all sentient beings. Whatever hopes sentient beings may have, they can be fulfilled. I briefly say that they possess great power and virtue. Vajrapani, those who attain the Chakravartin mantra can fulfill the wishes of all sentient beings; as soon as a thought arises in their minds, they can be satisfied. Those who attain the Chakravartin accomplishment, even Bodhisattvas dwelling in the Ten Bhumis (Dashabhumika, the ten stages of a Bodhisattva's practice), dare not disobey their commands. Vajrapani, this one-syllable Chakravartin mantra is the king among all mantras, the master of the great mantra kings. If one cultivates this mantra, one can eliminate all karmic obstacles and also eliminate the karma of all evil realms. Once this mantra is accomplished, all supernatural powers will manifest. In the blink of an eye, one can reach the Akanistha Heaven (Akanistha, the highest realm in the Buddhist universe). All Buddhas, Bodhisattvas, Pratyekabuddhas (Pratyekabuddha, a solitary enlightened one), and Shravakas (Shravaka, a disciple who attains enlightenment by hearing the Dharma) will praise and rejoice. They can attain all the practices of Bodhisattvas, freely teaching and transforming in other worlds. For all sentient beings, according to their inclinations, they use various sounds to expound the Dharma. Even I briefly say that in immeasurable and boundless worlds, for sentient beings, they can display wondrous actions and appearances, attaining the most supreme and vast accomplishments. At this time, the Tathagata spoke the following gatha: In various battles, free in the sky, like planting a jewel nature that shines, if a blue lotus flower opens in a pond, its valor and majestic light are superior, those people are all transcendentally bright, Vishnu's (Vishnu, one of the principal deities of Hinduism) mantra is unattainable. At this time, the World Honored One again told the secret lord Vajrapani, and again spoke the following gatha: Briefly speaking of the common Dharma, for the secret earth-dwelling people, the wise should go first.
后 指示相最勝 地方說三種 卑濕及乾燥 並以于高原 于明天所居 名曰為勝地 中方說三種 求成就之地 皆通於三種 智者應觀察 凈不凈兩並 天妙復三種 於此一一中 各分為三種 河池海山王 稱最勝成就 凈不凈德俱 名中成就處 若是尸林地 是名不凈處 此教一切處 成就處三種 惡王賊饑儉 是處不應居 行者有障難 彼地不應住 極寒熱雨處 於此教悉制 三時應唸誦 長養意樂故 應攝三種時
菩提場所說一字頂輪王經護摩品第十三
復告金剛手 遠離於秘密 成就不可得 於此經教中 成就故說密 護摩爐差別 應秘密而作 息災等三種 一處不應作 若一處護摩 護摩爐必謬 若於調伏爐 不應作息災 如器中有毒 盛乳必當壞 審觀三種事 故說三種爐 余教亦說三 爐作是分別 於此應用之 是故不相違 明屈屢草芽 許用於牛酥 優曇缽天木 及以于乳木 並用鬱金香 三時作護摩 為求息災故 獲得種種利 若被竊藥物 應用黑油麻 和蜜常用之 及波羅奢木 及與天木等 應用白芥子 護摩而稱讚 于諸三種法
【現代漢語翻譯】 現代漢語譯本 后，指示了最殊勝的地點， 地方上說了三種：卑濕之地、乾燥之地， 以及高原之地，在諸天所居住的， 名為殊勝之地。中央說了三種： 求得成就之地，都通用於這三種。 智者應當觀察，清凈和不凈兩種。 天妙之地又有三種，於此一一之中， 各自分為三種：河、池、海、山王， 稱為最殊勝的成就之地，清凈和不凈的功德都具備， 名為中等成就之處。如果是尸陀林地， 這名為不凈之處。此教法在一切處， 成就之處有三種：惡王、盜賊、饑荒， 這些地方不應該居住，修行者會有障礙困難， 那些地方不應該居住。極寒、極熱、多雨之處， 對於這些，此教法都加以限制。三個時辰應該唸誦， 爲了長養意樂的緣故，應當攝取這三種時辰。
《菩提場所說一字頂輪王經護摩品第十三》
又告訴金剛手（Vajrapani），遠離秘密， 成就就不可得。於此經教中， 爲了成就的緣故而說秘密。護摩爐的差別， 應當秘密地製作。息災等三種， 不應該在一個地方製作。若在一個地方護摩， 護摩爐必定有謬誤。若在調伏的爐中， 不應該作息災。如同器皿中有毒， 盛放乳汁必定會變壞。審慎觀察這三種事， 所以說了三種爐。其餘教法也說了三種， 爐的製作是這樣分別的，於此應用這些， 所以不相違背。明屈屢草芽， 允許用於牛酥。優曇缽（Udumbara）天木， 以及乳木， 並用鬱金香， 三個時辰作護摩，爲了求得息災的緣故， 獲得種種利益。若被偷竊藥物， 應用黑油麻，和蜜一起常用之， 以及波羅奢（Palasha）木，以及天木等， 應用白芥子，護摩而稱讚， 于諸三種法。
【English Translation】 English version Then, it indicates the most supreme places, In terms of location, there are three types: damp and humid places, dry places, And highland places, where the Devas reside, Are called supreme places. In the center, there are three types: Places for seeking accomplishment, all applicable to these three types. The wise should observe both pure and impure places. Celestial and wonderful places also have three types, within each of these, Each divided into three types: rivers, ponds, seas, mountain kings, Are called the most supreme places of accomplishment, possessing both pure and impure merits, Named as intermediate places of accomplishment. If it is a charnel ground, This is called an impure place. This teaching in all places, Has three types of places for accomplishment: evil kings, thieves, famine, These places should not be inhabited, practitioners will have obstacles and difficulties, Those places should not be inhabited. Extremely cold, extremely hot, and rainy places, For these, this teaching places restrictions. Three times should be recited, For the sake of cultivating intention and joy, these three times should be taken.
The Thirteenth Chapter, Homa Ritual, of the Sutra of the One-Syllable Crown Wheel King Spoken at Bodhimanda
Again, tell Vajrapani (金剛手), away from secrecy, Accomplishment cannot be obtained. In this sutra teaching, For the sake of accomplishment, secrecy is spoken. The differences in the homa furnaces, Should be made secretly. Pacifying disasters and the like, three types, Should not be made in one place. If homa is performed in one place, The homa furnace will surely have errors. If in the subduing furnace, Pacifying disasters should not be performed. Just as a vessel contains poison, Holding milk will surely spoil. Carefully observe these three matters, Therefore, three types of furnaces are spoken. Other teachings also speak of three types, The making of the furnaces is thus distinguished, apply these here, Therefore, they do not contradict each other. Ming Qu Lu grass sprouts, Are allowed to be used with ghee. Udumbara (優曇缽) celestial wood, As well as milk wood, And use turmeric, Perform homa three times, for the sake of seeking pacification of disasters, Obtain various benefits. If medicines are stolen, Apply black sesame oil, and use it often with honey, As well as Palasha (波羅奢) wood, as well as celestial wood and the like, Apply white mustard seeds, perform homa and praise, In all three types of dharmas.
而用酥護摩
爾時世尊釋迦牟尼。復告金剛手秘密主言。於此中修行教王。為有情利益故。復說伽他曰。
說是真言明 種種大威德 修習佛頂王 種種真言明 無量大奇特 並佛眼等明 成就諸義利 及與印契等 我先已宣說 普通真言王 為求成就者 獲得果報故 我今說印契 為求悉地故 一類說多種 次第我今說 普通佛頂印
以二手內相叉作拳。豎二中指相合屈上節。普通一切佛頂印。能成就一切義利。
由見此印契 如親睹諸佛 難調諸藥叉 龍阿酥羅眾 一切諸羅剎 由此印威德 悉融而驚怖 此是大真言 一切佛頂心
曩謨三滿多 沒馱南唵吒嚕(二合)滿馱(四)娑嚩(二合引)訶
復說伽他曰。
若得此印契 能獲諸安樂 國王等世間 于彼常利益 欲求法利益 決定而獲得 若得此印契 諸苦悉消滅
由此一切佛頂根本印。作一切事業。修行者護諸根者。以此根本印。用中指端來往。即名迎請印。一切普通先所說。以各自真言。用結此根本印。通一切處用。涂香花燒香飲食燈明等以此印用之。即用前印。二中指峰如環狀。是迎火天印。真言如先已說。若發遣火天時。以印向外
【現代漢語翻譯】 現代漢語譯本 用酥油進行護摩。
這時，世尊釋迦牟尼佛再次告訴金剛手秘密主說：『爲了利益眾生，我將在此修行教王中，再次宣說偈頌：』
『宣說這個真言明，具有種種大威德，修習佛頂王，以及種種真言明，具有無量大奇特，以及佛眼等明，能成就各種義利，以及印契等。我先前已經宣說了，普通的真言王，爲了尋求成就者，獲得果報的緣故，我現在宣說印契，爲了求得悉地（siddhi，成就）的緣故，一類說多種，次第我現在說，普通的佛頂印。』
用兩手在內交叉握拳，豎起兩個中指相合，彎曲上節。這是普通一切佛頂印，能成就一切義利。
『由於見到此印契，如同親眼見到諸佛，難以調伏的各種藥叉（yaksha，夜叉），龍，阿修羅（asura，非天）眾，一切諸羅剎（rakshasa，羅剎），由於此印的威德，全都融化而驚怖，這是大真言，一切佛頂心。』
『曩謨三滿多（namo samanta） 沒馱南（Buddhanam） 唵（om） 吒嚕（taru，二合）滿馱（mandha） 娑嚩（svaha，二合引）訶』
再次宣說偈頌：
『如果得到此印契，能獲得各種安樂，國王等世間，對於他們常有利益，想要尋求法利益，必定能獲得，如果得到此印契，各種痛苦都消滅。』
由此一切佛頂根本印，能做一切事業。修行者守護諸根，用這個根本印，用中指端來回移動，就叫做迎請印。一切普通先前所說的，用各自的真言，用以結此根本印，通用於一切處。涂香、花、燒香、飲食、燈明等，用此印來使用。就用前面的印，兩個中指峰如環狀，這是迎接火天印。真言如先前已經說過。如果發遣火天時，用印向外。
【English Translation】 English version And using ghee for homa (sacrificial fire offering).
At that time, the World Honored One, Shakyamuni Buddha, again said to Vajrapani (Vajrapani, Diamond Hand) Secret Lord: 'For the benefit of sentient beings, within this practice of the Teaching King, I will again speak the following gatha (verse):'
'Speaking this true mantra light, possessing various great powers and virtues, practicing the Buddha-crown King, and various true mantra lights, possessing immeasurable great wonders, along with the Buddha-eye light, accomplishing all meanings and benefits, as well as mudras (mudra, hand gesture) and so on. I have already proclaimed the ordinary mantra king, for those seeking accomplishment, for the sake of obtaining rewards, I now speak of the mudra, for the sake of seeking siddhi (siddhi, accomplishment), one type speaks of many, the sequence I now speak of, the ordinary Buddha-crown mudra.'
With both hands crossed inward making a fist, erect the two middle fingers together, bending the upper joints. This is the ordinary all-Buddha-crown mudra, capable of accomplishing all meanings and benefits.
'By seeing this mudra, it is like personally seeing all the Buddhas, difficult to tame yakshas (yaksha, a type of spirit), dragons, asuras (asura, demigod) and all rakshasas (rakshasa, demon), due to the power and virtue of this mudra, all melt and are terrified, this is the great true mantra, the heart of all Buddha-crowns.'
'Namo Samanta (namo samanta) Buddhanam (Buddhanam) Om (om) Taru (taru, combined) Mandha (mandha) Svaha (svaha, combined) '
Again speaking the gatha:
'If one obtains this mudra, one can obtain all happiness, kings and other worldly beings, are constantly benefited by it, wanting to seek Dharma benefits, one will definitely obtain them, if one obtains this mudra, all suffering will be extinguished.'
By this fundamental mudra of all Buddha-crowns, one can do all deeds. Practitioners guarding the roots, using this fundamental mudra, moving the tip of the middle finger back and forth, is called the welcoming mudra. All ordinary things previously spoken of, using their respective mantras, are used to form this fundamental mudra, which is used in all places. Applying incense, flowers, burning incense, food, lamp light, etc., use this mudra for them. Then use the previous mudra, with the peaks of the two middle fingers like a ring, this is the welcoming Fire-god mudra. The mantra is as previously spoken. If sending off the Fire-god, point the mudra outward.
掣。即成發遣火天印。又即此印準前辦事佛頂印。以右中指頭。屈上節。跓蹙左中指面上節。是摧壞頂印。
能作奇特事 能作一切事 護身結界處 應當而受用
又移左中指屈上節蹙跓。右中指面上節。是摧毀頂印。真言如先已說。
此名摧毀頂 能調難調者 在於大障難 以此應護身
準前普通印。屈右中指第三節拄左中指第一節文。
能凈處所故 用此摧毀頂 若求成就時 結此護處所 移左指如前 以此印護處 是諸佛頂心 應用摧毀頂 用以自灌頂 以此印常用 若人得此印 能凈唸誦室 常于澡洗時 修行者應用 彼人無諸障 誦是真言故 次第而用之 本部三昧耶 常用如此印 修習真言者 彼人無諸魔 於此佛頂教 佛作如是說
即前印二中指于手背上。相押如環。
此無能勝頂 能滅一切罪 真言已先說 能除諸惡夢 能成吉祥事 應用此大印 當欲寢臥時 自身若常誦 能滅種種障 我今而略說 廣說有無量 於此我略說 為修佛頂者 共佛眼真言 而誦求悉地 一切諸會中 我皆已先說
修諸真言說解脫 一切如來及菩薩 得諸安樂獲義利 增加
【現代漢語翻譯】 現代漢語譯本 結成發遣火天印（Agni seal）。然後以此印，按照之前的方法，結成佛頂印（Buddha's crown seal）。用右手中指的指尖，彎曲上節，抵住左手中指面上的節。這是摧壞頂印。
能成就奇特之事，能成就一切之事，在護身結界之處，應當這樣受用。
然後移動左手中指，彎曲上節抵住右手中指面上的節。這是摧毀頂印。真言如先前已經說過。
此名為摧毀頂，能調伏難以調伏者，在遇到大的障礙困難時，應該用此印來護身。
按照之前的普通印，彎曲右手中指的第三節，抵住左手中指的第一節紋路。
能清凈處所，因此使用此摧毀頂。如果求成就時，結此印來守護處所。移動左手手指如前，用此印來守護處所。這是諸佛頂心，應用摧毀頂。用以自我灌頂，因此印要常用。如果有人得到此印，能清凈唸誦室。常在澡洗時，修行者應該用。那人沒有各種障礙，因為誦持此真言的緣故。依次而用之，這是本部（指佛部）的三昧耶（Samaya，誓言）。常用這樣的印，修習真言者，那人沒有各種魔障，在此佛頂教法中，佛是這樣說的。
即前印，兩中指在手背上，互相按壓如環。
此為無能勝頂，能滅一切罪。真言已先前說過，能消除各種惡夢，能成就吉祥之事，應用此大印。當要寢臥時，自身如果常常誦持，能滅除種種障礙，我今略說，廣說則有無量，於此我略說。爲了修佛頂者，共同佛眼真言（Buddha Eye mantra），而誦持求悉地（Siddhi，成就），一切諸會中，我都已先前說過。
修習各種真言，說解脫，一切如來（Tathagata）及菩薩（Bodhisattva），得到各種安樂，獲得義利，增加。
【English Translation】 English version Form the 'Dispatching Fire God Seal' (Agni seal). Then, using this seal, perform the 'Buddha's Crown Seal' as before. Bend the tip of the right middle finger's upper joint and press it against the upper joint of the left middle finger. This is the 'Destroying Top Seal'.
It can accomplish extraordinary things, it can accomplish all things. In places where protection and boundaries are needed, it should be used in this way.
Then move the left middle finger, bending its upper joint to press against the upper joint of the right middle finger. This is the 'Demolishing Top Seal'. The mantra has already been spoken before.
This is called the 'Demolishing Top', it can subdue those who are difficult to subdue. When encountering great obstacles and difficulties, this seal should be used to protect oneself.
According to the previous common seal, bend the third joint of the right middle finger and press it against the first joint line of the left middle finger.
It can purify places, therefore use this 'Demolishing Top'. If seeking accomplishment, form this seal to guard the place. Move the left finger as before, use this seal to protect the place. This is the heart of all Buddha's crowns, the 'Demolishing Top' should be used. Use it for self-initiation, therefore this seal should be used often. If someone obtains this seal, it can purify the recitation room. Practitioners should use it often during bathing. That person will have no obstacles, because of reciting this mantra. Use it in sequence, this is the Samaya (Samaya, vow) of this section (referring to the Buddha section). Practitioners who practice mantras should use this seal often. That person will have no demons, in this Buddha's Crown teaching, the Buddha said it this way.
Using the previous seal, press the two middle fingers together on the back of the hand, like a ring.
This is the 'Invincible Top', it can extinguish all sins. The mantra has been spoken before, it can eliminate various nightmares, it can accomplish auspicious things, this great seal should be used. When about to sleep, if one recites it often, it can eliminate various obstacles, I will now briefly explain, a detailed explanation would be limitless, here I will briefly explain. For those who practice the Buddha's Crown, together with the Buddha Eye mantra (Buddha Eye mantra), recite it to seek Siddhi (Siddhi, accomplishment), in all gatherings, I have already said it before.
Practicing various mantras, speaking of liberation, all Tathagatas (Tathagata) and Bodhisattvas (Bodhisattva), obtain various happiness and benefits, and increase them.
精進及大力 有情利益勤修習 悉除一切諸疑惑 是故金剛秘密主 諦聽我為汝宣說 我已略說義相應 此是秘密修明者 三時護摩以天木 油麻及酥乳相和 以此歡喜真言王 當說成就真言主 成就念誦及護摩 三種相資而演說 於此一一修行中 唸誦修行說三種 身口及意次第說 以此希望增益事 復說三種應當知 天上游空及地居 為彼求成有三種 為修三種之種類 成就求欲及求財 並與求法而唸誦 隨其悉地發勤勇 為求一切成就故 善應依法作制底 正見大悲求成就 彼人成就亦不難 現世獲得勝安樂 他世必獲于解脫 古昔多人得成就 由修頂王大奇特 我曾修此佛頂王
爾時世尊釋迦牟尼如來。以佛眼觀無量無邊世界。復告金剛手言說伽他曰。
諸教中已說 律儀與軌則 能作及所作 於此教法中 應當而修行 以彼聖甘露 軍茶利明王 通修於三部 我說儀軌法 常當而修行 由彼真言威 一切障悉除 明王經所說 忿怒王印契 彼中諸儀軌 悉皆此中用 不應食蔥蒜 羅卜及菌子 不以油涂身 亦不應食油 所有不凈食 余教中所制 一切不應食 求悉地行者
【現代漢語翻譯】 現代漢語譯本 精進及大力 爲了有情眾生的利益而勤奮修習，完全消除一切疑惑。 因此，金剛秘密主（Vajrapani，佛教護法神），請仔細聽我說。 我已經簡略地說了與意義相應的，這是秘密修習明咒者的方法。 在三個時辰進行護摩（Homa，火供），使用天木，油麻以及酥油和乳酪混合物。 用這些來歡喜真言王（Mantra Raja，咒語之王），應當說成就真言主（Siddha Mantra Lord，成就咒語之主）。 成就念誦和護摩，這三種互相輔助而演說。 在這每一個修行中，唸誦修行分為三種。 身、口和意依次說明，以此希望增益。 再說三種應當知道，天上、游空和地居。 爲了他們求成，有三種，爲了修習三種的種類。 成就求欲和求財，以及求法而唸誦。 隨著悉地（Siddhi，成就）的顯現而勤奮努力，爲了求得一切成就。 應該依法制作制底（Caitya，佛塔），以正見和大悲心求得成就。 這樣的人成就也不難，現世獲得殊勝安樂。 他世必定獲得解脫，古時候很多人因此得到成就。 由於修習頂王（Crown King，佛頂王）的不可思議力量，我曾經修習過這個佛頂王。
這時，世尊釋迦牟尼如來（Sakyamuni Tathagata，佛教創始人）用佛眼觀察無量無邊的世界，又告訴金剛手（Vajrapani，佛教護法神）說偈語：
在各種教法中已經說了律儀和軌則。 能作的和所作的，在這個教法中。 應當修行，用那聖甘露。 軍茶利明王（Kundali Vidyaraja，軍荼利明王），通修於三部。 我說儀軌法，常常應當修行。 由於那個真言的威力，一切障礙都消除。 明王經所說的忿怒王印契（Krodha Raja Mudra，忿怒明王手印）。 其中的各種儀軌，都可以在這裡使用。 不應該吃蔥蒜，蘿蔔和菌子。 不用油涂身，也不應該吃油。 所有不凈的食物，其他教派中所禁止的。 一切都不應該吃，求悉地（Siddhi，成就）的修行者。
【English Translation】 English version Diligence and Great Strength Diligently cultivate for the benefit of sentient beings, completely eliminating all doubts. Therefore, Vajrapani (Guardian deity in Buddhism), the Lord of Secrets, listen carefully to what I say to you. I have briefly spoken of what corresponds to the meaning; this is the method for secret practitioners of mantras. Perform Homa (Fire Offering) at three times, using celestial wood, sesame, and a mixture of ghee and milk. With these, delight the Mantra Raja (King of Mantras), and one should speak of the Siddha Mantra Lord (Lord of Accomplished Mantras). Accomplishing recitation and Homa, these three mutually assist and expound. In each of these practices, recitation practice is divided into three types. Body, speech, and mind are explained in order, with the hope of increasing benefits. Furthermore, three should be known: those in the heavens, those who roam the sky, and those who dwell on earth. For them to seek accomplishment, there are three types, for cultivating three kinds. Accomplishing the seeking of desires and wealth, as well as reciting for seeking the Dharma. Diligently strive as Siddhi (Accomplishment) manifests, for the sake of seeking all accomplishments. One should lawfully construct a Caitya (Stupa), seeking accomplishment with right view and great compassion. For such a person, accomplishment is not difficult; in this life, they obtain supreme bliss. In the next life, they will surely attain liberation; many in ancient times have attained accomplishment through this. Due to the wondrous power of the Crown King, I have practiced this Buddha Crown King.
At that time, the World Honored One, Sakyamuni Tathagata (The founder of Buddhism), observed the immeasurable and boundless worlds with his Buddha-eye, and spoke the following verses to Vajrapani (Guardian deity in Buddhism):
In various teachings, precepts and rules have been spoken. What can be done and what is to be done, in this teaching. One should practice, with that holy nectar. Kundali Vidyaraja (Wisdom King Kundali), thoroughly cultivates the three families. I speak of the ritual methods, one should always practice. Due to the power of that mantra, all obstacles are eliminated. The Wrathful King Mudra (Hand gesture of the Wrathful King) spoken of in the Vidyaraja Sutra. The various rituals within it can all be used here. One should not eat onions, garlic, radishes, and mushrooms. Do not apply oil to the body, nor should one eat oil. All impure foods, which are prohibited in other sects. All should not be eaten by practitioners seeking Siddhi (Accomplishment).
常求凈身故 以無能勝明 應用於五凈 半月半月用 所餘諸教說 悉皆而修行 於此我略說 說余經教中 於此不廣說 一切諸如來 說真言法性 諸佛及菩薩 曾修亦曾說 住彼真言形 遊行於世間 廣作諸義利 為彼劣慧者 盡說其威德 我今少分說 稱讚其功德 而於百劫中 不能說輪王 奇特之法性 此功德無盡 無盡無所得 若得此教王 彼人同如來 亦同于菩薩 天蘇啰禮敬 心得不退轉 常恒獲如是 先世所積集 菩提之資糧 皆由秘密主 大威神之力 當知彼有情 常得清凈身 若得此教王 悉皆得一切 證成兩足尊
佛說是經已。金剛手秘密主諸大菩薩等苾芻。及一切世間天龍藥叉乾闥婆等。聞佛所說歡喜奉行。
菩提場所說一字頂輪王經卷第五
【現代漢語翻譯】 現代漢語譯本： 常應尋求清凈之身，憑藉『無能勝明』（一種明咒）。 應用於五種清凈之法，每半月使用一次。 其餘各種教法，全部都應修行。 在此我略作解說，其餘的在其他經典教義中。 在此不作廣泛解說，一切諸如來（Tathagata）。 宣說真言的法性，諸佛（Buddha）及菩薩（Bodhisattva）。 曾經修習也曾經宣說，安住于真言的形態。 在世間，廣泛地行作各種利益。 爲了那些智慧低下的人，詳盡地宣說其威德。 我今略微地宣說，稱讚其功德。 即使在百劫之中，也不能說完輪王（Chakravartin） 奇特的法性，此功德無有窮盡。 無盡而無所得，如果得到此教王。 那人等同如來，也等同於菩薩。 天（Deva）和阿修羅（Asura）都禮敬，心得不退轉。 常常獲得如此的，前世所積累。 菩提（Bodhi）的資糧，都由於秘密主（Guhyapati）。 大威神的力量，應當知道那些有情眾生。 常常得到清凈之身，如果得到此教王。 全部都能得到一切，證成兩足尊（佛的尊稱）。
佛陀說完這部經后，金剛手（Vajrapani）秘密主等諸大菩薩以及比丘（Bhikkhu），和一切世間的天龍（Naga）、藥叉（Yaksa）、乾闥婆（Gandharva）等，聽聞佛陀所說，都歡喜地信受奉行。
《菩提場所說一字頂輪王經》卷第五
【English Translation】 English version: One should constantly seek a pure body, relying on the 'Invincible Light' (a type of mantra). Apply it to the five purities, using it every half month. All other teachings should be practiced completely. Here I briefly explain, the rest is in other scriptures and teachings. Here I will not explain extensively, all the Tathagatas (Tathagata). Expound the Dharma-nature of mantras, all Buddhas (Buddha) and Bodhisattvas (Bodhisattva). Have practiced and have spoken, abiding in the form of the mantra. In the world, extensively perform various benefits. For those of inferior wisdom, fully explain its power and virtue. I will now speak briefly, praising its merits. Even in hundreds of kalpas, one cannot finish speaking about the Chakravartin (Chakravartin) The unique Dharma-nature, this merit is inexhaustible. Inexhaustible and without attainment, if one obtains this King of Teachings. That person is equal to the Tathagata, and also equal to the Bodhisattva. Devas (Deva) and Asuras (Asura) pay homage, the mind does not regress. Constantly obtain such, accumulated in previous lives. The resources for Bodhi (Bodhi), all due to the Guhyapati (Guhyapati). The power of great majesty, one should know that those sentient beings. Constantly obtain a pure body, if one obtains this King of Teachings. All can obtain everything, realizing the Two-Legged Venerable One (an honorific for the Buddha).
After the Buddha finished speaking this sutra, Vajrapani (Vajrapani), the Secret Lord, and other great Bodhisattvas, as well as Bhikkhus (Bhikkhu), and all the world's Nagas (Naga), Yakshas (Yaksa), Gandharvas (Gandharva), etc., hearing what the Buddha said, joyfully accepted and practiced it.
The Fifth Scroll of the 'One-Syllable Crown Wheel King Sutra Spoken at the Bodhi Place'